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OOMMENTAET, 


CRITICAL  AND  EXPLANATORY, 


ON  THE 


Old  ai^d  New  Testameots. 


BY  THE 

REV.  ROBERT  JAMIESON,  D.D.,  ST.  PAUL'S,  GLASGOW,  SCOTLAND; 
REV.  A.  R.  FAUSSET,  A.M.,  ST.  CUTHBERT'S,  YORK,  ENGLAND; 

AND  THE 

REV.  DAVID  BROWN,  D.D.,  PROFESSOR  OF  THEOLOGY,  ABERDEEN,  SCOTLAND. 


yOUi.    X. 

OLD    TESTAMElsTT. 

GENESIS— ESTHER:  REV.  ROBERT  JAMIESON,  D.D. 
JOB— MALACHI:  REV.  A.  R.  FAUSSET,  A.M. 


S.   S.   SOEANTOJN"  AND   COMPAJSTY, 

NEW  YORK;    PHILADELPHIA;    HARTFORD;    CINCINNATI. 

1873. 


NOTE  OF  THE  AMERICAN  PUBLISHERS. 


The  publication  of  the  present  work  has  been  undertaken  in  conse- 
quence of  the  general  demand  for  a  popular  commentary  on  the  whole 
Bible,  which  should  embody  the  results  of  modern  Biblical  research  and 
scholarship.  Enriched  with  the  fruits  of  learning  more  various  and  ad- 
vanced, and  of  interpretation  more  critical  and  exact  than  can  be  found 
in  the  older  popular  commentaries,  it  will  undoubtedly  afford  to 
families,  Sabbath  Schools,  and  English  readers  generally,  more  help  in  the 
study  of  the  Scriptures  than  any  other  work  yet  issued  from  the  press. 

The  letter  press  is  an  accurate  reprint  of  the  English  edition. 

Believing  that  a  series  of  illustrations  would  not  only  add  to  its  beau- 
ty, but  greatly  enhance  its  usefulness  and  value,  numerous  appropriate 
engravings  are  given  in  this  edition,  consisting  of  views  of  Historical  Lo- 
calities, Maps,  and  Illustrations  of  Natural  History,  Manners,  Customs  and 
Costumes,  &c. 


LIST    OF    ILLUSTRATIONS. 

[OLD  TESTAMENT.] 


Page. 

The  Altar  in  Solomon's  Temple,  &c Frontispiece. 

Mount  Ararat 22 

Banks  of  the  Jordan 22 

Abraham  and  Isaac 28 

Plants  mentioned  in  the  Bible 43 

The  Pistachio  tree  and  nut 43 

The  Balm  of  Gilcad 43 

The  Myrtle 43 

The  Myrrh 43 

The  Poplar  Tree 43 

Bird's-eye  view  of  Egypt 46 

Drawings  from  Egyptian  monuments,  illustrating  ancient 
manners  and  customs: 

Egyptian  Dancers 59 

Carpenters .59 

Foreign  Captives  making  brick  at  Thebes 59 

Egyptian  blow-pipe 59 

Egyptians  kneading  dough  with  their  hands 59 

An  ancient  Egyptian  dinner  party 59 

Moses  reciting  the  law G2 

Plants  mentioned  in  the  Bible : 

The  Bulrush 05 

TheShittah  Tree 05 

The  Oil  Tree 05 

The  Reed  05 

Tabernacle  in  the  wilderness 73 

Altar  of  burnt  oflferings 73 

The  laver  of  brass  belonging  to  the  tabernacle 73 

Tabernacle  uncovered 73 

Birds  mentioned  in  the  Bible: 

TheOspray 80 

The  Partridge ,. 80 

The  Quail 80 

The  Sparrow 80 

The  White  Stork 80 

The  Ostrich 80 

.Ancient  and  modern  censers  and  perfume  vessels : 

Roman  perfume  vessel 84 

Turkish  servant,  with  censer 84 

Eastern  perfume  bottle 84 

Censer  used  in  Arabia 84 

Censer,  from  Pococke's  Travels 84 

Eastern  censer 84 

Ancient  censer 84 

Roman  perfume  vase 84 

Ancient  incense  box 84 

Ancient  military  weapons : 

Disciplined  Egyptian  troops 102 

Various  ancient  weapons 102 

Ancient  bows  and  arrows 102 

Helmets ' 103 

Ancient  swords 102 

The  Plains  of  Jericho 120 

The  ruined  temple  of  Baalbec 124 

Ancient  implements  and  household  utensils : 

Egyptian  axes 134 

Egyptian  Hint  knives 134 

Bed  and  bed  rest 134 

Egyptian  bellows 134 

Egyptian  lamp 134 

Modern  Egyptian  drinking  cup 134 


Page. 

Egyptian  cart  with  two  wheels 134 

Assyrian  cart  drawn  by  oxen 134 

Oxen  treading  out  corn 137 

Hill  country  of  Lebanon ..153 

Mount  Horeb 153 

The  Holy  Land  divided  among  the  Twelve  Tribes 1.55 

Hebron 169 

Rumleh  on  the  supposed  site  of  Arimathea 169 

Eastern  articles  of  dress  and  of  the  toilet: 

Egyptian  wigs 203 

Crowns  worn  by  Assyrian  kings 203 

Anklets 203 

Frontlets  or  phylacteries 203 

Egyptian  ear-rings 203 

Mirrors 203 

Heads  of  modern  Asiatics  ornamented  with  horns 203 

Assyrian  sandals 203 

Joab  killing  Ainasa 21 "' 

Ancient  implements  and  household  utensils: 

Ancient  drinking  cups 320 

Egyptian  earthenware  bottles 220 

Alabaster  vessels 220 

Assyrian  gla.-^s  bottles 220 

Bronze  caldron  from  Egyptian  Thebes 220 

The  Temple  of  Ipsambnl 233 

The  valley  of  Salt  between  the  territories  of  Judah  and 

Edom 2.39 

The  Gibeonites  obtaining  a  league  with  Josliua 239 

Jethro  meets  Moses 24S 

Map  of  Mesopotamia  and  kingdoms  of  Nineveh  and 

Bibylon 260 

Map  of  the  dominions  and  conquests  of  David  and  Sol- 
omon....  370 

The  Adiava,  supposed  to  be  "  the  river  that  runneth  to 

Aliava" 293 

Open  Sepulchres 293 

The  ruins  of  Perscpolis,  the  ancient  capital  of  Persia.... 295 
Quadrupeds  mentioned  in  the  Bible : 

The  Ass 310 

Behemoth 310 

The  Roe 310 

The  Arabian  Camel 310 

Bactriau,  or  two  humped  Camels,  on  Assyrian  monument. 310 

The  long-eared  Syrian  Goat 310 

Broad-tailed  Sheep 310 

Ancient  musical  instruments : 

Greek  flute  player 34; 

Huggab,  the  ancient  organ 345 

Double  flute  of  the  ancients 345 

The  horn 345 

Greek  flute  player 345 

The  trumpet 345 

The  sackbut 345 

Bells,  called  Mezilothaim 345 

Cymbals  of  the  ancients 345 

The  symphony 345 

The  Itinnor,  or  harp 345 

Tlie  ancient  cithara,  or  hazur 345 

The  nablum,  or  psaltery 345 

Harp,  from  the  medals  of  Simon  Maccabeus 345 

The  harji,  or  kinnor,  from  Description  de  VEgypte 346 


Pagb. 

The  timbrel,  or  tabret 345 

Tambourines  of  Eastern  origin 345 

Eastern  lyre 345 

"My  son,  keep  my  words!  " 393 

"He  tliat  walketh  with  Arise  men  shall  be  wise." 397 

An  eastern  well 400 

Eastern  letter  carrier 400 

Plants  mentioned  in  the  Bible : 

Lign  Aloe , 423 

The  coriander  plant 422 

The  pomegranate 422 

The  saffron 422 

Eastern  articles  of  dress  and  of  the  toilet : 

Ornaments  worn  by  ladies 432 

Median  dress 4o2 

Egyptian  mirror 432 

Dress  of  Egyptian  high  priest 432 

Ancient  agricultural  instruments: 

Egyptian  hoes , 438 

Plough,  etc.,  as  still  used  in  Asia  Minor 43 S 

Winnowing  with  wooden  shovels 438 

Shadoof,  or  pole  and  bucket  for  watering  the  garden..   . .  .438 

Egyptian  granary 438 

Ancient  Egyptian  machines  for  raising  water 438 

Threshing  lloor 438 

Ancient  oriental  vineyard 448 


Paoz. 
Ancient  military  weapons : 

Egyptian  princes  in  their  chariot 454 

Assyrian  chariot,  with  quiver 454 

Ass3'rian  war  engine 454 

Egyptian  slingers 454 

Egj'ptian  standard 454 

The  plains  of  Babylon 456 

The  banks  of  the  Nile 456 

Illustrations  of  ancient  manners  and  customs: 

Goats  treading  in  grain,  when  sown  in  the  field 405 

Ancient  breastplate  worn  by  priests 4t>5 

Beards  of  modern  orientals 405 

Reaping  wheat 465 

Egyptian  beards 465 

The  towers  of  Judca — part  of  the  walls  of  Hebron 4Sl 

The  tomb  of  Cyrus 4Sl 

Jeremiah  at  the  potter's  house .524 

Refining  silver i 595 

Reapers  and  gleantrs  of  ancient  Palestine 595 

Plants  mentioned  in  the  Scriptures: 

Ebony GOl 

The  palm  tree 001 

The  Fitch 001 

Egyptian  melon GOl 

The  sycamore 001 

The  mulberry .- 601 


[NEW  TESTAMENT.] 


Page. 

Flan  of  Jerusalem 6 

The  environs  of  Jerusalem .- 6 

Map  to  illustrate  the  travels  of  our  Lord  and  his  apostles . .  34 

The  Holy  Land,  to  illustrate  the  New  Testament '  60 

Nazareth 66 

Ruins  of  the  supposed  site  of  Emmaus 76 

The  Lake  of  Gcnnessaret 76 

Modern  Bethany 120 

Bethlehem 120 

Fac-similes  of  ancient  coins  in  use  about  the  first  century 
of  the  Christian  era : 

Coin  of  Antioch 130 

Coin  of  Thessalonica 130 

Tetradrachm  of  Tigranes,  King  of  Syria 130 

Coin  of  Nero  (with  the  harbor  of  Ostea) 130 

Colonial  coin  of  Philippi 130 

Coin  of  Tarsus 130 

Coin  of  Ephesus 130 

Coin  of  Tarsus 130 

Coin  of  Aretas,  King  of  Damascus 130 

Coin  of  Corinth 1,30 

Modern  Jerusalem 140 

The  Mount  of  Olives 160 

"Then  came  Jesus,  wearing  the  crown  of  thorns." 164 

Gaza 182 

Cana 182 

Map  illustrating  St.  Paul's  early  life,  and  his  first  mission- 
ary journey 190 

Map  illustrating  St.  Paul's  second  missionary  journey. .  .194 

Map  of  Macedonia 197 

The  mountains  of  Samaria,  with  the  environs  of  Sychar.  .197 

Ancient  Athens  and  its  ports  restored 201 

Plan  of  ancient  Athens 203 

The  ruins  of  Miletus 208 

Athens  and  its  harbors 208 


Page. 

The  ruins  of  Ephesus 208 

Corinth  and  its  ports 208 

Map  of  St.  Paul's  third  missionary  journey 212 

Plan  of  Rome ; 215 

Candia,  the  ancient  Crete 216 

Cyprus 216 

Chart  to  illustrate  St.  Paul's  voyage  from  Ccesarca  to 

Puteoli 219 

The  Appian  Way,  Rome 220 

The  supposed  temple  of  Minerva,  Corinth 263 

Ruins  of  the  Necropolis  of  Cyrene 263 

Fac-similes  of  ancient  coins: 

Coin  of  ancient  Athens 298 

Coin  of  Corinth 298 

Coin  of  Claudius  and  Agrippa  1 298 

Coin  of  Macedonia 298 

Coin  of  Rhcgium 298 

Farthing  of  the  New  Testament 298 

Coin  of  Nero  and  Herod  Agrippa  II 298 

Jewish  Shekel 298 

Coin  of  Brutii 298 

Shekel  of  Israel 298 

Daric,  or  Darum 298 

Fac-similes  of  ancient  coins : 

Tetradrachm  (Attic  talent)  of  Lysimachus,  King  of  Thrace.  426 

Colonial  coin  of  Corinth 426 

Copper  coin  of  Cyprus 436 

Tetradrachm  of  Cos 426 

Denarius  of  Tiberias 426 

Greek  imperial  coin  of  Ephesus  and  Smyrna  allied 426 

Coin  of  Antioch,  in  Pisidia 426 

Ruins  of  Capernaum 530 

The  City  of  Samaria 530 

Ruins  of  the  supposed  site  of  Ephesus 554 

Allah  Shehr,  the  ancient  Philadelphia 554 


PREFACE  TO  THE  PENTATEUCH  AND  HISTORICAL  BOOKS. 


THE  Pentateuch,  tlie  name  by  which  the  first  five  books  of  the  Bible  are  designated,  ia  derived  from  two 
Greek  words,  pente,  five,  and  teuchos,  a  vokime,  thus  signifiying  the  fivefold  volume.  Originally  these 
books  formed  one  continuous  work,  as  in  the  Hebrew  manuscripts  they  are  still  connected  in  one  unbroken 
roll.  At  what  time  they  were  divided  into  five  portions,  each  having  a  separate  title,  is  not  known,  but  it  is 
certain  that  the  distinction  dates  at  or  before  the  time  of  the  Septuagint  translation.  The  names  they  bear  in 
our  English  version  are  borrowed  from  the  LXX. ,  and  they  were  applied  by  those  Greek  translators  as'  de- 
scriptive of  the  principal  subjects — the  leading  contents  of  the  respective  books.  In  the  later  Scriptures  they 
are  frequently  comprehended  under  the  general  designation.  The  Laio,  The  Boole  of  the  Law^  since,  to  give  a 
detailed  account  of  the  preparations  for,  and  the  delivery  of,  the  divine  code,  with  all  the  civil  and  sacred  in- 
stitutions that  were  peculiar  to  the  ancient  economy,  is  the  object  to  which  they  are  exclusively  devoted. 
They  have  been  always  placed  at  the  beginning  of  the  Bible,  not  only  on  account  of  their  priority  in  point  of 
time,  but  as  forming  an  appropriate  and  indispensable  introduction  to  the  rest  of  the  sacred  books.  The  nu- 
merous and  oft-recurring  references  made  in  the  later  Scriptures  to  the  events,  the  ritual,  and  the  doctrines 
of  the  ancient  Church  would  have  not  only  lost  much  of  their  point  and  significance,  but  have  been  absolutely 
unintelligible  without  the  information  which  these  five  books  contain.  They  constitute  the  groundwork  or 
basis  on  which  the  whole  fabric  of  revelation  rests,  and  a  knowledge  of  the  authority  and  importance  that  is 
thus  attached  to  them  will  sufiiciently  account  for  the  determined  assaults  that  infidels  have  made  on  these 
books,  as  well  as  for  the  zeal  and  earnestness  which  the  friends  of  the  truth  have  displayed  in  their  defence. 

The  jMosaic  origin  of  the  Pentateuch  is  established  by  the  concurring  voices  both  of  Jewish  and  Christian 
tradition  ;  and  their  unanimous  testimony  is  supported  by  the  internal  character  and  statements  of  the  work 
itself  That  Moses  did  keep  a  written  record  of  the  important  transactions  relative  to  the  Israelites  is  attested 
by  his  own  express  afiirmation.  For  in  relating  the  victory  over  the  Amalekites,  which  he  was  commanded 
by  divine  authority  to  record,  the  langm^ge  emj^loyed,  "write  this  for  a  memorial  in  a  book  {Ilchreic,  the 
book),"  (Exodus  17.  14),  shows  that  that  narrative  was  to  form  part  of  a  register  already  in  progress,  and 
various  circumstances  combine  to  prove  that  this  register  was  a  continuous  history  of  the  special  goodness  and 
care  of  divine  providence  in  the  choice,  protection  and  guidance  of  the  Hebrew  nation.  First,  there  are  the 
repeated  assertions  of  Moses  himself  that  the  events  which  chequered  the  experience  of  that  people  were 
written  down  as  they  occurred  (see  Exodus  24.  4-7  ;  34.  27  ;  Numbers  33,' 2).  Secondly,  there  are  the  testi- 
monies borne  in  various  parts  of  the  later  historical  books  to  the  Pentateuch  as  a  work  well  known,  and  fam- 
iliar to  all  the  people  (see  Joshua  1.  8 ;  8.  34;  23.  G;  24.  26;  i  Kings  2.  3,  etc.).  Thirdly,  frequent  refer- 
ences are  made  in  the  works  of  the  prophets  to  the  facts  recorded  in  the  books  of  Moses  (cf.  Isaiah  1.  9  ^vith 
.Genesis  19.  1;  12.  2  with  Exodus  15.  2;  51.  2  with  Genesis  12.  2;  54.  9  with  Genesis  8.  21,  22;  Hosea 
9.  10  cf  with  Numbers  25.  3 ;  11.  8  with  Genesis  19.  24 ;  12.  4  with  Genesis  32.  24,  25 ;  12.  12  ^\'ith  Genesis 
28.  5;  29.  20;  Joel  1.  9  cf.  with  Numbers  15.  4-7;  28.  7-14;  Deuteronomy  12.  6,  7;  16.  10,  11 ;  Amos  2.  9 
cf.  with  Numbers  21.  21 ;  4.  4  with  Numbers  28.  3;  4.  11  with  Genesis  19.  24;  9.  13  with  Leviticus  26.  5; 
Micah  6.  5  cf  with  Numbers  22.  25  ;  6.  6  with  Leviticus  9.  2;  6.  15  with  Leviticus  26.  16,  etc.).  Fourthly, 
the  testimony  of  Christ  and  the  Apostles  is  repeatedly  borne  to  the  books  of  Moses  (Matthew  19.  7  ;  Luke 
16.  29;  24.  27;  John  1.  17;  7.  19;  Acts  3.  22;  28.  23;  Eomans  10.  5).  Indeed  the  references  are  so  nu- 
merous, and  the  testimonies  so  distinctly  borne  to  the  existence  of  the  Mosaic  books  throughout  the  whole 
history  of  the  Jewish  nation,  and  the  unity  of  character,  design  and  style  pervading  these  books  is  so  clearly 
perceptible,  notwithstanding  the  rationalistic  assertions  of  their  forming  a  series  of  separate  and  unconnected 
fragments,  that  it  may  with  all  safety  be  said,  there  is  immensely  stronger  and  more  varied  evidence  in  proof 
of  their  being  the  authorship  of  Moses  than  of  any  of  the  Greek  or  Roman  classics  being  the  productions  of 
the  authors  whose  names  they  bear.  But  admitting  that  the  Pentateuch  was  written  by  Moses,  an  important 
question  arises,  as  to  whether  the  books  which  compose  it  have  reached  us  in  an  authentic  form ;  whether 
they  exist  genuine  and  entire  as  they  came  from  the  hands  of  their  author.  In  answer  to  this  question,  it 
might  be  sufficient  to  state  tha't,  in  the  public  and  periodical  rehearsals  of  the  law  in  the  solemn  religious  as- 
semblies of  the  people,  implying  the  existence  of  numerous  copies,  provision  was  made  for  presei-ving  the  in- 
tegi'ity  of  ' '  The  Book  of  the  Law. ' '  But  besides  this,  two  remarkable  facts,  the  one  of  which  occuiTed  before 
and  the  other  after  the  captivity,  afford  conclusive  evidence  of  the  genuineness  and  authenticity  of  the  Pen- 
tateuch. The  first  is  the  discovery  in  the  reign  of  Josiah  of  the  autogi-aph  copy  which  was  deposited  by 
Moses  in  the  ark  of  the  testimony ;  and  the  second  is  the  schism  of  the  Samaritans,  who  erected  a  temple  on 

6 


PREFACE  TO  THE  PENTATEUCH  AND  HISTORICAL  BOOKS. 

Mount  Gerizim,  and  who,  appealing  to  the  Mosaic  law  as  the  standard  of  their  faith  and  worship  equally  with 
the  Jews,  watched  with  jealous  care  over  every  circumstance  that  could  affect  the  purity  of  the  Mosaic  record. 
There  is  the  strongest  reason,  then,  for  believing  that  the  Pentateuch,  as  it  exists  now,  is  substantially  the 
same  as  it  came  from  the  hands  of  Moses.  The  appearance  of  a  later  hand,  it  is  true,  is  traceable  in  the 
narrative  of  the  death  of  Moses  at  the  close  of  Deuteronomy,  and  some  few  interpolations,  such  as  inserting 
the  altered  names  of  places,  may  have  been  made  by  Ezra,  who  revised  and  corrected  the  version  of  the  an- 
cient Scriptures.  But,  substantially  the  Pentateuch  is  the  genuine  work  of  Moses,  and  many,  who  once  im- 
pugned its  claims  to  that  character,  and  looked  upon  it  as  the  production  of  a  later  age,  have  found  them- 
selves compelled,  after  a  full  and  unprejudiced  investigation  of  the  subject,  to  proclaim  their  conviction  that 
its  authenticity  is  to  be  fully  relied  on. 

The  genuineness  and  authenticity  of  the  Pentateuch  being  admitted,  the  inspiration  and  canonical  authority 
of  the  work  follow  as  a  necessary  consequence.  The  admission  of  Moses  to  the  privilege  of  frequent  and 
direct  communion  with  Grod  (Exodus  25.  22;  33.  3  ;  Numbers  7.  89 ;  9.  8) ;  his  repeated  and  solemn  declara- 
tions that  he  spoke  and  wrote  by  command  of  God ;  the  submissive  reverence  that  was  paid  to  the  authority 
of  his  precepts  by  all  classes  of  the  Jewish  people,  including  the  king  himself  (Deuteronomy  17.  18;  27.  3) ; 
and  the  acknowledgment  of  the  divine  mission  of  Moses  by  the  writers  of  the  New  Testament,  all  prove  the 
inspired  character  and  authority  of  his  books.  The  Pentateuch  possessed  the  strongest  claims  on  the  atten- 
tion of  the  Jewish  people,  as  forming  the  standard  of  their  faith,  the  rule  of  their  obedience,  the  record  of 
their  whole  civil  and  religious  polity.  But  it  is  interesting  and  important  to  all  mankind,  inasmuch  as  besides 
revealing  the  origin  and  early  development  of  the  divine  plan  of  grace,  it  is  the  source  of  all  authentic  know- 
ledge, giving  the  true  philosophy,  history,  geography  and  chronology  of  the  ancient  world.  Finally,  the  Pen- 
tateuch "is  indispensable  to  the  whole  revelation  contained  in  the  Bible  ;  for  Genesis  being  the  legitimate 
preface  to  the  law ;  the  law  being  the  natural  introduction  to  the  Old  Testament ;  and  the  whole  a  prelude  to 
the  gospel  revelation,  it  could  not  have  been  omitted.  What  the  four  Gospels  are  in  the  New,  the  five  books 
of  Moses  are  in  the  Old  Testament." 

Genesis,  the  book  of  the  origin  or  production  of  all  things,  consists  of  two  parts ;  the  first,  comprehended 
in  chs.  1-11.,  gives  a  general ;  the  second,  contained  in  the  subsequent  chapters,  gives  a  special  history.  The 
two  parts  are  essentially  connected ;  the  one,  which  sets  out  with  an  account  of  the  descent  of  the  human  raeo 
from  a  single  pair,  the  introduction  of  sin  into  the  world,  and  the  announcement  of  the  scheme  of  divino 
mercy  for  repairing  the  ruins  of  the  fall,  was  necessary  to  pave  the  way  for  relating  the  other,  viz.,  the  call  of 
Abraham,  and  the  selection  of  his  posterity  for  carrying  out  the  gracious  purpose  of  God.  An  evident  unity 
of  method,  therefore,  pervades  this  book,  and  the  information  contained  in  it  was  of  the  greatest  importariioe 
to  the  Hebrew  people,  as  without  it  they  could  not  have  understood  the  frequent  references  made  in  their  law 
to  the  purposes  and  promises  of  God  regarding  themselves.  The  arguments  that  have  been  already  adduced 
as  establishing  the  Mosaic  origin  of  the  Pentateuch  prove  of  course  that  Moses  was  the  author  of  Genesis. 
The  few  passages  on  which  the  rationalists  grounded  their  assertions  that  it  was  the  composition  of  a  later 
age  have  been  successfully  shown  to  warrant  no  such  conclusion ;  the  use  of  Egyptian  words  and  the  minute 
acquaintance  with  Egyptian  life  and  manners,  displayed  in  the  history  of  Joseph,  harmonize  with  the  educa- 
tion of  Moses,  and  whether  he  received  his  information  by  immediate  revelation,  from  tradition  or  from 
written  documents,  it  comes  to  us  as  the  authentic  work  of  an  author  who  wrote  as  he  was  inspired  by  the 
HolyGhost(2Peter  1.  21). 

Exodus,  a  going  forth,  derives  its  name  from  its  being  occupied  principally  with  a  relation  of  the  depart- 
ure of  the  Israelites  from  Egypt,  and  the  incidents  that  immediately  preceded  as  well  as  followed  that  mem- 
orable migration.  Its  authorship  by  Moses  is  distinctly  asserted  by  himself  (Exodus  24.  4),  as  well  as  by  our 
Lord  (Mark  12.  26 ;  Luke  20.  37).  Besides,  the  thorough  knowledge  it  exhibits  of  the  institutions  and  usages 
of  the  ancient  Egyptians,  and  the  minute  geogi-aphical  details  of  the  journey  to  Sinai,  establish  in  the  clearest 
manner  the  authenticity  of  this  book. 

Leviticus. — So  called  from  its  treating  of  the  laws  relating  to  the  ritual,  the  services  and  sacrifices  of  the 
Jewish  religion,  ,the  superintendence  of  which  was  entrusted  to  the  Levitical  priesthood.  It  is  chiefly,  how- 
ever, the  duties  of  the  priests,  "  the  sons  of  Aaron,"  which  this  book  describes ;  and  its  claim  to  be  the  work 
of  Moses  is  established  by  the  following  passages :— 2  Chronicles  30. 16 ;  Nehemiah  8. 14 ;  Jeremiah  7.  22,  23 ; 
Ezekiel  20.  11 ;  Matthew  8.  4;  Luke  2.  22;  John  8.  5;  Komans  10.  4;  13.  9;  2  Corinthians  6.  16;  Gala- 
tians3.  12;  1  Peter  1.  16. 

Numbers. — This  book  is  so  called  from  its  containing  an  account  of  the  enumeration  and  arrangement  of 

the  Israelites.    The  early  part  of  it,  from  chs.  1-10.,  appears  to  be  a  supplement  to  Leviticus,  being  occupied 

with  relating  the  appointment  of  the  Levites  to  the  sacred  offices.     The  journal  of  the  march  through  tb^ 

wilderness  is  then  given  as  far  as  ch.  21.  20 ;  after  which  the  early  incidents  of  the  invasion  are  narrated. 

6 


PBEFACE  TO  THE  PENTATEUCH  AND  HISTORICAL  BOOKS. 

One  direct  quotation  only  from  this  book  (ch.  16.  5)  is  made  in  the  New  Testament  (2  Timothy  2.  19) ;  but 
mdirect  references  to  it  by  the  later  sacred  writers  are  very  numerous. 

Deuteronomy,  the  second  law,  a  title  which  plainly  enough  shows  what  is  the  object  of  this  book,  viz.,  a 
recapitulation  of  the  law.  It  was  given  in  the  form  of  public  addresses  to  the  people ;  and  as  Moses  spoke 
in  the  prospect  of  his  speedy  removal,  he  enforced  obedience  to  it  by  many  forcible  appeals  to  the  Israelites, 
concerning  their  long  and  varied  experience  both  of  the  mercies  and  the  judgments  of  God.  The  minute  no- 
tices of  the  heathen  people  with  whom  they  had  come  in  contact,  but  who  afterward  disappeared  from  the 
page  of  history,  as  well  as  the  accounts  of  the  fertility  and  products  of  Canaan,  and  the  counsels  respecting 
the  conquest  of  that  country,  fix  the  date  of  this  book  and  the  time  of  its  composition  by  the  hand  of  Moses. 
The  close,  however,  must  have  been  added  by  another ;  and,  indeed,  is  supposed  by  some  to  have  formed  the 
original  preface  to  the  Book  of  Joshua. 

Joshua. — The  title  of  this  book  is  derived  from  the  pious  and  valiant  leader  whose  achievements  it  re- 
lates, and  who  is  commonly  supposed  to  have  been  its  author.  The  objections  to  this  idea  are  founded  chiefly 
on  the  clause,  "  unto  this  day,"  which  occurs  several  times  (ch.  4.  9 ;  6.  25 ;  8.  28).  But  this,  at  least  in  the 
case  of  Eahab,  is  no  valid  reason  for  rejecting  the  idea  of  his  authorship ;  for  assuming  what  is  most  probable, 
that  this  book  was  composed  toward  the  close  of  Joshua's  long  career,  or  compiled  from  written  documents 
left  by  him,  Rahab  might  have  been  still  alive.  A  more  simple  and  satisfactory  way  of  accounting  for  the 
frequent  insertion  of  the  clause,  "  unto  this  day,"  is  the  opinion  that  it  was  a  comment  introduced  by  Ezra, 
when  revising  the  sacred  canon ;  and  this  difficulty  being  removed,  the  direct  proofs  of  the  book  having  been 
produced  by  a  witness  of  the  transactions  related  in  it ;  the  strong  and  vivid  descriptions  of  the  passing  scenes, 
and  the  use  of  the  words  "we"  and  "us,"  (ch.  5.  1-6),  viewed  in  connection  with  the  fact,  that,  after  his 
farewell  address  to  the  people,  Joshua  "wrote  these  words  in  the  book  of  the  law  of  God" — all  afibrd  strong 
presumptive  proof  that  the  entire  book  was  the  work  of  that  eminent  individual.  Its  inspiration  and  canon- 
ical authority  are  fully  established  by  the  repeated  testimonies  of  other  Scripture  writers  (cf.  ch.  6.  26  with 
1  Kings  16.  34;  cf  ch.  10.  13  with  Habakkuk  3.  11;  ch.  3.  14  with  Acts  7.  45;  6.  17-2b  with  Hebrews 
11.  30 ;  ch.  2  with  James  2.  25 ;  Psalm  44.  2  ;  68.  12-14 ;  78.  54,  55).  As  a  narrative  of  God's  faithfulness 
in  giving  the  Israelites  possession  of  the  promised  land,  this  history  is  most  valuable,  and  bears  the  same 
character  as  a  sequel  to  the  Pentateuch,  that  the  Acts  of  the  Apostles  do  to  the  Gospels. 

Judges  is  the  title  given  to  this  book,  from  its  containing  the  history  of  those  non-regal  rulers  who  gov- 
erned the  Hebrews  from  the  time  of  Joshua  to  that  of  Eli,  and  whose  functions  in  time  of  peace  consisted 
chiefly  in  the  administration  of  justice,  although  they  occasionally  led  the  people  in  their  wars  against  their 
public  enemies.  The  date  and  authorship  of  this  book  are  not  precisely  known.  It  is  certain,  however,  that 
it  preceded  the  Second  Book  of  Samuel  (cf  ch.  9.  35  with  2  Samuel  11.  21),  as  well  as  the  conquest  of  Jeru- 
salem by  David  (cf  ch.  1.  21  with  2  Samuel  5.  6).  Its  author  was  in  all  probability  Samuel,  the  last  of  the 
judges  (see  ch.  19.  1 ;  21.  25),  and  the  date  of  the  first  part  of  it  is  fixed  in  the  reign  of  Saul,  while  the  five 
chapters  at  the  close  might  not  be  written  till  after  David's  establishment  as  king  in  Israel  (see  ch.  18.  31). 
It  is  a  fragmentary  history,  being  a  collection  of  important  facts  and  signal  deliverances  at  difierent  times  and 
in  various  parts  of  the  land,  during  the  intermediate  period  of  300  years  between  Joshua  and  the  establish- 
ment of  monarchy.  The  inspired  character  of  this  book  is  confirmed  by  allusions  to  it  in  many  passages  of 
Scripture  (cf  ch.  4.  2;  6.  14  with  1  Samuel  12.  9-12;  ch.  9.  53  with  2  Samuel  11.  21 ;  ch.  7.  25  with  Psalm 
83.  11 ;  cf  ch.  5.  4,  5  with  Psalm  7.  5 ;  ch.  13.  5 ;  16. 17  with  Matthew  2. 13-23 ;  Acts  13.  20 ;  Hebrews  11.  32). 

PtUTH  is  properly  a  supplement  to  the  preceding  book,  to  which,  in  fact,  it  was  appended  in  the  ancient 
Jewish  canon.  Although  it  relates  an  episode  belonging  to  the  time  of  the  Judges,  its  precise  date  is  un- 
known. It  appears  certain,  however,  that  it  could  not  have  been  written  prior  to  the  time  of  Samuel  (see 
sh.  4.  17-22),  who  is  generally  supposed  to  have  been  its  author;  and  this  opinion,  in  addition  to  other 
reasons  on  which  it  rests,  is  confirmed  by  ch.  4.  7,  where  it  is  evident  that  the  history  was  not  compiled  till 
long  after  the  transactions  recorded.  The  inspiration  and  canonical  authority  of  the  book  is  attested  by  the 
feet  of  Kuth's  name  being  inserted  by  Matthew  in  the  Saviour's  genealogy. 

The  First  and  Second  Books  of  Samuel. — The  two  were,  by  the  ancient  Jews,  conjoined,  so  as  to 
make  one  book,  and  in  that  form  could  be  called  the  Book  of  Samuel  with  more  propriety  than  now,  the 
second  being  wholly  occupied  with  the  relation  of  transactions  that  did  not  take  place  till  after  the  death  of 
that  eminent  judge.  Accordingly,  in  the  Sqptuagint  and  the  Vulgate,  it  is  called  the  First  and  Second  Books 
of  Bangs.  The  early  portion  of  the  First  Book,  down  to  the  end  of  the  twenty-fourth  chapter,  was  probably 
written  by  Samuel ;  while  the  rest  of  it,  and  the  whole  of  the  Second,  are  commonly  ascribed  to  Nathan  and 
Gad,  founding  the  opinion  on  1  Chronicles  29.  29.  Commentators,  however,  are  divided  about  this,  some 
supposing  that  the  statements  in  ch.  2.  26 ;  3.  1,  indicate  the  hand  of  the  judge  himself,  or  a  contemporary; 
while  some  think,  from  ch.  6.  18 ;  12.  5 ;  27.  6,  that  its  composition  must  be  refened  to  a  later  age.     It  is 

7 


PREFACE  TO  THE  PENTATEUCH  AND  HISTORICAL  BOOKS. 

probable,  however,  that  these  supposed  marks  of  an  after  period  were  interpolations  of  Ezra.  This  uncer- 
tainty, however,  as  to  the  authorship  does  not  affect  the  inspired  authority  of  the  book,  which  is  indisputable, 
being  quoted  in  the  New  Testament  (Acts  13.  22 ;  Hebrews  1.  5),  as  well  as  in  many  of  the  Psalms. 

The  First  and  Second  Books  op  Kings,  in  the  ancient  copies  of  the  Hebrew  Bible,  constitute  one 
book.  '\''arious  titles  have  been  given  them  ;  in  the  Scptvagint  and  the  Vulgate  they  are  called  the  Third 
and  Fourth  Books  of  Kings.  The  authorship  of  these  books  is  unknown ;  but  the  prevailing  opinion  is  that 
they  were  compiloJ  by  Ezra,  or  one  of  the  later  prophets,  from  the  ancient  documents  that  are  so  frequently 
referred  to  in  the  course  of  the  history  as  of  public  and  established  authority.  Their  inspired  character  was 
acknowledged  by  the  Jewish  Church,  which  ranked  them  in  the  sacred  canon ;  and,  besides,  is  attested  by 
our  Lord,  who  frequently  quotes  from  them  (cf  1  Kings  17.  9;  2  Kings  5.  14  with  Luke  4.  24-27; 
1  Kings  10.  1  with  Matthew  12.  42). 

The  First  and  Second  Books  op  Chronicles  were  also  considered  as  one  by  the  ancient  Jews,  who 
called  them  "words  of  days,"  i.  e.,  diaries  or  journals,  being  probably  compiled  from  those  registers  that  were 
kept  by  the  king's  historiographers  of  passing  occm-rences.  In  the  Septuagint  the  title  given  them  is  Para- 
leipomenon,  "of  things  omitted,"  i.  e.,  the  books  are  supplementarj',  because  many  things  unnoticed  in  the 
former  books  are  here  recorded  ;  and  not  only  the  omissions  are  supplied,  but  seme  narratives  extended,  while 
others  are  added.  The  authorship  is  commonly  ascribed  to  Ezra,  whose  leading  object  seems  to  have  been  to 
show  the  division  of  families,  possessions,  etc. ,  before  the  captivity,  with  a  view  to  the  exact  restoration  of 
the  same  order  after  the  return  from  Babylon.  Although  many  things  are  re-stated,  and  others  are  exact 
repetitions  of  what  is  contained  in  Kings,  there  is  so  much  new  and  important  information  that,  as  Jerome 
has  well  said,  the  Chronicles  furnish  the  means  of  comprehending  parts  of  the  New  Testament,  which  must 
have  been  unintelligible  without  them.  They  are  frequently  referred  to  by  Christ  and  the  Apostles  as  forming 
part  of  "the  Word  of  God"  (see  the  genealogies  in  Matthew  1. ;  Luke  3.;  cf  2  Chronicles  19.  7  with 
1  Peter  1.  17  ;  2  Chronicles  24.  19-21  with  JMatthew  23.  32-35). 

Ezra  was,  along  with  Nehemiah,  reckoned  one  book  by  the  ancient  Jews,  who  called  them  the  First  and 
Second  Books  of  Ezra,  and  they  are  still  designated  by  Ptoman  Catholic  writers  the  First  and  Second  Books 
of  Esdras.  This  book  naturally  divides  itself  into  two  parts  or  sections,  the  one  contained  in  the  first  six 
chapters,  and  relates  the  circumstances  connected  with  the  return  of  the  first  detachment  of  Babylonish  exiles 
under  Zenibbabel  with  the  consequent  rebuilding  of  the  temple  and  the  re-establishment  of  the  divine  service. 
The  other  part,  embraced  in  the  four  concluding  chapters,  narrates  the  journey  of  a  second  caravan  of 
returning  captives  under  the  conduct  of  Ezra  himself,  who  was  invested  with  powers  to  restore,  in  all  its 
splendour,  the  entire  system  of  the  Jewish  ritual.  The  general  opinion  of  the  Church  in  every  succeeding 
age  has  been  that  Ezra  was  the  author  of  this  book.  The  chief  objection  is  founded  on  ch.  5.  4,  where  the 
words  "  then  said,"  etc.,  have  occasioned  a  surmise  that  the  first  portion  of  the  book  was  not  written  by  Ezra, 
who  did  not  go  to  Jerusalem  for  many  years  after.  But  a  little  attention  will  show  the  futility  of  this  objec- 
tion, as  the  words  in  question  did  not  refer  to  the  writer,  but  were  used  by  Tatnai  and  his  associates.  The  style 
and  unity  of  object  in  the  book  clearly  prove  it  to  have  been  the  production  but  of  one  author.  The  canoni- 
cal authority  of  this  book  is  well  established ;  but  another  under  the  name  of  Ezra  is  rejected  as  apocryphal. 

Neiiemlvh  appears  to  have  been  the  author  of  this  book,  from  his  usually  writing  in  his  own  name,  and 
indeed  except  in  those  parts  which  arc  unmistakably  later  editions  or  borrowed  from  public  documents,  he 
usually  employs  the  first  person.  The  major  portion  of  the  book  is  occupied  with  a  hist^jry  of  Nehemiah's 
twelve  years'  administration  in  Jerusalem,  after  which  he  returned  to  his  duties  in  Shushan.  At  a  later 
period  he  returned  with  new  powers,  and  commenced  new  and  vigorous  measures  of  reform,  which  are  detailed 
in  the  latter  chapters  of  the  book. 

Esther  derives  its  name  from  the  Jewish  lady,  who,  having  become  wife  of  the  king  of  Persia,  employed 
her  royal  influence  to  efiect  a  memorable  deliverance  for  the  persecuted  Church  of  God.  Various  opinions 
are  embraced  and  supported  as  to  the  authorship  of  this  book,  some  ascribing  it  to  Ezra,  to  Nehemiah,  and 
to  Mordecai.  The  preponderance  of  authorities  is  in  favour  of  the  last.  The  historical  character  of  the 
book  is  undoubted,  since,  besides  many  internal  evidences,  its  authenticity  is  proved  by  the  strong  testimony 
of  the  feast  of  Pmim,  the  celebration  of  which  can  be  traced  up  to  the  events  which  are  described  in  this 
book.  Its  claim,  however,  to  canonical  authority  has  been  questioned  on  the  ground  that  the  name  of  God 
does  not  once  occur  in  it.  But  the  uniform  tradition  both  of  the  Jewish  and  the  Christian  Churches  sup- 
ports this  claim,  which  nothing  in  the  book  tends  to  shake ;  while  it  is  a  record  of  the  superintending  care  of 
divine  providence  over  his  chosen  people,  with  which  it  is  of  the  utmost  importance  the  Church  should  be 
furnished.  The  name  of  God  is  strangely  enough  omitted,  but  the  presence  of  God  is  felt  throughout  the 
history  ;  and  the  whole  tone  and  tendency  of  the  book  is  so  decidedly  subservient  to  the  honour  of  God  and 
the  cause  of  true  religion  that  it  has  been  generally  received  by  the  Church  in  all  ages  into  the  sacred  canon. 


PREFACE  TO   THE  POETICAL  BOOKS. 


HEBREW  poetry  is  unique  in  its  kind ;  in  essence,  the  most  sublime ;  in  form,  marked  by  a  simplicity 
and  ease  which  flow  from  its  sublimity.  "  The  Spirit  of  (lie  Lord  spahe  l>y  the  Hebrew  poet,  and  His 
word  was  upon  his  tongue"  (2  Samuel  23.  2).  Even  the  music  was  put  under  the  charge  of  spiritually  gifted 
men;  and  one  of  the  cnief  musicians,  Hcman,  is  called  "  the  king's  seer  in  the  words  of  God"  (1  Chronicles 
25.  1,  5).  King  David  is  stated  to  have  invented  instruments  of  music  (Amos  6.  5).  There  is  not  in  Hebrew 
poetry  the  artistic  rhythm  of  form  which  appears  in  the  classical  poetry  of  Greece  and  Rome,  but  it  amply 
makes  up  for  this  by  its  fresh  and  graceful  naturalness. 

Early  specimens  of  Hebrew  poetry  occur,  ex.  gr.,  Lamech's  sceptical  parody  of  Enoch's  prophecy,  or,  as 
others  think,  lamentation  for  a  homicide  committed  in  those  lawless  times  in  self-defence  (Genesis  4.  23 ; 
cf  Jude  14;  Exodus  32.  18 ;  Numbers  21.  14,  15,  17,  18,  27 ;  23.  7,  8,  18 ;  24.  3,  15).  The  poetical  element 
appears  much  more  in  the  Old  than  in  the  New  Testament.  The  poetical  hooks  are  exclusively  those  of  the 
Old  Testament;  and  in  the  Old  Testament  itself,  the  portions  that  are  the  most  fundamental  {ex.  gr.,  the 
Pentateuch  of  Moses,  the  lawgiver,  in  its  main  body),  are  those  which  have  in  them  least  of  the  poetical 
element  in  form.  Elijah,  the  father  of  the  iirophets,  is  quite  free  of  poetical  art.  The  succeeding  prophets 
were  not  strictly  poets,  except  in  so  far  as  the  ecstatic  state  in  inspiration  lifted  them  to  poetic  modes  of 
thought  and  expression.  The  prophet  was  more  of  an  inspired  teacher  than  a  poet.  It  is  when  the  sacred 
writer  acts  as  the  representative  of  the  personal  experiences  of  the  children  of  God  and  of  the  Church,  that 
poetiy  finds  its  proper  sphere. 

The  use  of  poetry  in  Scripture  was  particulai'ly  to  supply  the  want  not  provided  for  by  the  law,  viz. ,  of 
devotional  forms  to  express  in  private,  and  in  public  joint  worship,  the  feelings  of  pious  Israelites.  The 
schools  of  the  prophets  fostered  and  diffused  a  religious  spirit  among  the  people ;  and  we  find  them  using 
lyric  instruments  to  accompany  their  prophesyings  (1  Samuel  10.  5).  David,  however,  it  was  who  specially 
matured  the  lyric  efi"usions  of  devotion  into  a  perfection  which  they  had  not  before  attained. 

Another  purpose  which  Psalmody,  through  David's  inspired  productions,  served,  was  to  draiv  forth  from 
under  the  typical  forms  of  legal  services  their  hidden  essence  and  spirit,  adapting  them  to  the  various  spi)itual 
exigencies  of  individual  and  congregational  life.  Nature,  too,  is  in  them  shown  to  speak  the  glory  and 
goodness  of  the  invisible,  yet  ever  present  God.  A  handbook  of  devotion  was  furnished  to  the  Israelite 
whereby  he  could  enter  into  the  true ,  spirit  of  the  services  of  the  sanctuary,  and  so  feel  the  need  of  that 
coming  Messiah,  of  whom  especially  the  Book  of  Psalms  testifies  throughout.  We  also,  in  our  Christian 
dispensation,  need  its  help  in  our  devotions.  Obliged  as  we  are,  notwithstanding  our  higher  privileges  in 
most  respects,  to  walk  by  faith  rather  than  1)y  sight  in  a  greater  degree  than  they,  we  find  the  Psalms,  with 
their  realizing  expression  of  the  felt  nearness  of  God,  the  best  repertory  whence  to  draw  divinely-sanctioned 
language,  wherewith  to  express  our  prayers  and  thanksgivings  to  God,  and  our  breathings  after  holy  com- 
munion with  our  fellow-saints. 

As  to  the  objection  raised  against  the  spirit  of  revenge  which  breathes  in  some  psalms,  the  answer  is,  a 
wide  distinction  is  to  be  drawn  between  personal  vindictiveness,  and  the  desire  for  God's  honour  being  vindi- 
cated. Personal  revenge,  not  only  in  the  other  parts  of  Scripture,  but  also  in  the  Psalms,  in  theory  and  in 
practice,  is  alike  reprobated  (Exodus  23.  4,  5 ;  Leviticus  19.  18 ;  Job  31.  29,  30;  Psalm  7.  4,  5,  8,  11,  12; 
Proverbs  25.  21,  22),  which  corresponds  to  David's  practice  in  the  case  of  his  unrelenting  enemy  (1  Samuel 
24.  5,  6 ;  26.  8-10).  On  the  other  hand,  the  people  of  God  have  always  desired  that,  whatever  mars  tho 
cause  of  God,  as  for  instance  the  prosperity  of  the  enemies  of  God  and  His  Church,  should  be  brought  to  an 
end  (Psalm  10.  12;  30.  27;  40.  16;  79.  6,  10).  It  is  well  for  us,  too,  in  our  dispensation  of  love,  to  be 
reminded  by  these  psalms  of  the  danger  of  lax  views  as  to  God's  hatred  of  sin ;  and  of  the  need  there  is,  W6 
should  altogether  enter  into  the  mind  of  God  on  such  points,  at  the  same  time  that  we  seek  to  convex-t  all 
men  to  God  (cf  1  Samuel  16.  1 ;  Psalm  139.  21 ;  Isaiah  66.  24;  Revelation  14.  10). 

Some  psalms  are  composed  of  twenty-two  parallel  sentences  or  strophes  of  verses,  beginning  with  words 
of  which  the  initial  letters  correspond  with  the  Hebrew  letters  (twenty-two)  in  their  order  (cf  Psalm  37.  and 
119).  So  Lamentations.  This  arrangement  was  designed  as  a  help  to  the  memory,  and  is  only  found  in  such 
compositions  as  handle  not  a  distinct  and  progressive  subject,  but  a  series  of  pious  reflections,  in  the  case  of 

9 


PREFACE  TO  THE  POETICAL  BOOKS. 

wMch  the  precise  order  was  of  less  moment.  The  Psalmist  in  adopting  it  does  not  slavishly  follow  it ;  but,  as 
in  the  25th  Psalm,  deviates  from  it,  so  as  to  make  the  form,  when  needful,  bend  to  the  sense.  Of  these 
poems  there  are  twelve  in  all  in  the  Hebrew  Bible  (Psahn  25.,  34.,  37.,  111.,  112.,  119.,  145.  ;  Proverbs 
31.  10-31 ;  Lamentations  1.,  2.,  3.,  4). 

The  great  excellence  of  the  Hebrew  principle  of  versification,  viz.,  parallelism,  or  "thought  rhythm" 
[Ewald],  is  that,  while  the  poetry  of  every  other  language,  whose  versification  depends  on  the  regular  recur- 
rences of  certain  soimds,  suffers  considerably  by  translation,  Hebrew  poetry,  whose  rhjthm  depends  on  the 
parallel  coiTCspondence  of  similar  thoughts,  loses  almost  nothing  in  being  translated — the  Holy  Spirit  having 
thus  presciently  provided  for  its  ultimate  translation  into  everj'  language,  without  loss  to  the  sense.  Thus  our 
English  Version,  Job  and  Psalms,  though  but  translations,  are  eminently  poetical.  On  parallelism,  see  my 
Introdtiction  to  Job.  Thus  also  a  clue  is  given  to  the  meaning  in  many  passages,  the  sense  of  the  word  in  one 
clause  being  more  fixlly  set  forth  by  the  corresponding  word  in  the  succeeding  parallel  clause.  In  the  Masoretic 
punctuation  of  the  Hebrew,  the  metrical  arrangement  is  marked  by  the  distinctive  accents.  It  accords  with 
the  divine  inspiration  of  Scripture  poetiy,  that  the  thought  is  more  prominent  than  the  form,  the  kernel  than 
the  shell.  The  Hebrew  poetic  rhythm  resembled  our  blank  verse,  without,  however,  metrical  feet.  There  is 
a  verbal  rhythm  above  that  of  prose ;  but  as  the  true  Hebrew  pronunciation  is  lost,  the  rhythm  is  but  imper- 
fectly recognised. 

The  peculiarity  of  the  Hebrew  poetical  age  is,  that  it  was  always  historic  and  true,  not  mythical,  as  the 
early  poetical  ages  of  all  other  nations.  Again,  its  poetry  is  distinguished  from  prose  by  the  use  of  terms 
decidedly  poetic.  David's  lament  over  Jonathaii,  furnishes  a  beautiful  specimen  of  another  feature  found  in 
Hebrew  poetry,  the  strophe :  three  strophes  being  marked  by  the  recurrence  three  times  of  the  dirge  sung  by 
the  chorus ;  the  first  dirge  sung  by  the  whole  body  of  singers,  representing  Israel ;  the  second,  by  a  chorus 
of  damsels;  the  third,  by  a  chorus  of  youths  (2  Samuel  1.  17-27). 

The  lyrical  poetry,  which  is  the  predominant  style  in  the  Bible,  and  is  especially  terse  and  sententious, 
seems  to  have  come  from  an  earlier  kind  resembling  the  more  modern  Book  of  Proverhs  (cf.  Genesis  4.  23,  24). 
The  Oriental  mind  tends  to  embody  thought  in  pithy  gnomes,  maxims,  and  proverbs.  ''The  poetry  of  the 
Easterns  is  a  string  of  pearls.  Every  word  has  life.  Every  proposition  is  condensed  wisdom.  Every  thought 
is  striking  and  epigrammatical. "  [Kitto,  Biblical  Cyclopaedia.^  -We  are  led  to  the  same  inference  from  the 
teiTB  3faschal,  "a  proverb"  or  "similitude,"  being  used  to  designate  poetry  in  general.  "Hebrew  poetry, 
in  its  origin,  was  a  painting  to  the  eye,  a  parable  or  teaching  by  likenesses  discovered  by  the  popular  mind, 
expressed  by  the  popular  tongue,  and  adopted  and  polished  by  the  national  poet."  Solomon,  under  inspira- 
tion, may  have  embodied  in  his  Proverbs  such  of  the  pre-existing  popular  wise  sajangs  as  were  sanctioned  by 
the  Spirit  of  God. 

The  Hebrew  title  for  the  Psalms,  Tehilim,  means  hymns,  i.  e.,  joyous  praises  (sometimes  accompanied 
with  dancing.  Exodus  15. ;  Judges  5.),  not  exactly  answering  to  the  LXX.  title.  Psalms,  i.  e.,  lyrical  odes,  or 
songs  accompanied  by  an  instrument.  The  title  Tehilim,  "  hjTnns,"  was  probably  adopted  on  account  of  the 
use  made  of  the  Psalms  in  divine  service,  though  only  a  part  can  be  strictly  called  songs  of  praise,  others 
being  dirges,  and  very  many  prayers  (whence  in  Psalm  72.  20,  David  styles  all  his  previous  compositions, 
"  the  prayers  of  David").  Sixty-five  bear  the  title,  lyrical  odes  [Mizmorim],  whilst  only  one  is  styled  Tehilah 
or  Hymn.  From  the  title  being  Psalms  in  the  LXX.  and  New  Testament,  and  also  the  Peshito,  it  is  prob- 
able that  Psalms  {Mizmorim)  or  lyrical  odes,  was  the  old  title  before  Tehilim. 

Epic  poetry,  as  having  its  proper  sphere  in  a  mythical  heroic  age,  has  no  place  among  the  Hebrews  of  tlie 
Old  Testament  Scripture  age.  For  in  their  earliest  ages,  viz.,  the  patriarchal,  not  fable  as  in  Greece,  Borne, 
Egypt,  and  all  heathen  nations,  but  truth  and  historic  reality  reigned ;  so  much  so,  that  the  poetic  element, 
which  is  the  off'spring  of  the  imagination,  is  less  found  in  those  earlier,  than  in  the  later  ages.  The  Penta- 
teuch is  almost  throughout  historic  prose.  In  the  subsequent  uninspired  age,  in  Tobit  we  have  some  approach 
to  the  Epos. 

Drama,  also,  in  the  full  modem  sense,  is  not  found  in  Hebrew  literature.  This  was  due,  not  to  any  want 
of  intellectual  culture,  as  is  fully  shown  by  the  high  excellence  of  their  lyric  and  didactic  poetrj',  but  to  their 
earnest  character,  and  to  the  solemnity  of  the  subjects  of  their  literature.  The  dramatic  element  appears  in 
Job,  more  than  in  any  other  book  in  the  Bible ;  there  are  the  dramatis  personce,  a  plot,  and  the  "denoue- 
ment" prepared  for  by  Elihu,  the  fourth  friend's  speech,  and  brought  about  by  the  interposition  of  Jehovah 
Himself  Still  it  is  not  a  strict  drama,  but  rather  an  inspired  debate  on  a  difficult  problem  of  the  divine 
government  exemplified  in  Job's  case,  with  historic  narrative,  prologue,  and  epilogue.  The  Song  of  Solomon, 
too,  has  much  of  the  dramatic  cast.  See  my  Introductions  to  Job  and  Song  of  Solomon.  The  Style  of 
many  psalms  is  verj'  dramatic,  transitions  often  occurring  from  one  to  another  person,  without  introduction, 
10 


PREFACE  TO  THE  POETICAL  BOOKS. 

and  especially  from  speaking  indirectly  of  God  to  addresses  to  God ;  thus  in  Psalm  32.  1,  2,  David  makes  a 
general  introduction,  "Blessed  is  the  man  whose  iniquity  is  forgiven,"  etc.;  then  at  v.  3-7,  he  passes  to 
addressing  God  directly ;  then  in  v.  8,  without  preface  God  is  introduced,  directly  speaking,  in  answer  to 
the  previous  prayer;  then  v.  10,  11,  again  he  resumes  indirect  speaking  o/ God,  and  addresses  himself  in 
conclusion  to  the  righteous.  These  quick  changes  of  person  do  not  startle  us,  but  give  us  a  stronger  sense  of 
his  habitual  converse  with  God,  than  any  assertions  oould  do.  Cf.  also  in  Psalm  132.  8-10,  the  prayer,  "Arise, 
0  Lord,  into  thy  rest;  thou,  and  the  ark  of  thy  strength.  Let  thy  priest's  be  clothed  with  righteousness;  and 
let  thy  saints  shout  for  joy.  For  thy  servant  David's  sake  turn  not  away  the  face  of  thine  anointed,"  with 
God's  direct  answer,  which  follows  in  almost  the  words  of  the  prayer,  "The  Lord  hath  sworn  unto  David,  etc. 
This  is  my  rest  for  ever  {v.  14).  I  will  clothe  her  priests  with  salvation  :  and  her  saints  shall  shout  aloud  for 
joy.''  Thus  also  in  Psalm  2.,  various  personages  are  introduced,  dramatically  acting  and  speaking— the  con- 
federate nations,  Jehovah,  the  Messiah,  and  the  Psalmist. 

A  frequent  feature  is,  the  alternate  sticcession  of  parts,  adapting  the  several  psalms  to  alternate  recitation 
by  two  semi-choruses  in  the  temple  worship,  followed  by  a  full  chorus  between  the  parts  or  at  the  end.  So 
Psalm  107.  15,  21,  31.  De  Burgh,  in  his  valuable  commentary  on  the  Psalms,  remarks,  "Our  cathedral 
service  exemplifies  the  form  of  chanting  the  Psalms,  except  that  the  semi-chorus  is  alternately  a  whole  verse, 
instead  of  alternating,  as  of  old,  the  half  verse;  while  the  full  chorus  is  the  'gloria'  at  the  end  of  each 
Psalm." 

In  conclusion,  besides  its  unique  point  of  excellence,  its  divine  inspu-ation,  Hebrew  poetry  is  characterized 
as  being  essentially  national,  yet  eminently  catholic,  speaking  to  the  heart  and  spiritual  sensibilities  of  univer- 
sal humanity.  Simple  and  unconstrained,  it  is  distinguished  by  a  natural  freshness  which  is  the  result  of  its 
genuine  truthfulness.  The  Hebrew  poet  sought  not  self,  or  his  own  fame,  as  all  heathen  poets,  but.was 
inspired  by  the  Spirit  of  God  to  meet  a  pressing  want  which  his  own  and  his  nation's  spiritual  aspirations 
after  God  made  to  be  at  once  a  necessity  and  a  delight.  Cf  2  Samuel  23.  1,  2,  "The  sweet  Psalmist  of  Israel 
said.  The  Spirit  of  the  Lord  spake  by  me,"  etc. 

Ewald  rightly  remarks,  as  several  odes  of  the  highest  poetic  excellence  are  not  included  {ex.  gr.,  the  songs 
of  Moses,  Exodus  15.  and  32. ;  of  Deborah,  Judges  5. ;  of  Hannah,  1  Samuel  2.  1-10;  of  Hezekiah,  Isaiah 
38.  9-20;  of  Habakkuk,  Habakkuk  3. ;  and  even  David's  dirge  over  Saul  and  Jonathan,  2  Samuel  1.  17, 18). 
The  selection  of  the  Psalms  collected  in  one  book  was  made  not  so  much  with  reference  to  the  beauty  of  the 
pieces,  as  to  their  adaptation  for  public  worship.  Still  one  overruling  Spirit  ordered  the  selection  and  arrange- 
ment of  the  contents  of  the  book,  as  one  pervading  tone  and  subject  appear  throughout,  Christ  in  His  own 
inner  life  as  the  God-man,  and  in  His  past,  present,  and  future  relations  to  the  Church  and  the  world.  Isaac 
Taylor  well  calls  the  Psalms  "The  Liturgy  of  the  spiritual  life  ;"  axidi  Luther,  "A  Bible  in  miniature." 

The  principle  of  the  order  in  which  the  Psalms  are  given  to  us,  though  not  always  discoverable,  is  in 
Bome  cases  clear,  and  shows  the  arrangement  to  be  unmistakably  the  work  of  the  Spirit,  not  merely  that  of 
the  collector.  Thus  Psalm  22.  plainly  portrays  the  dying  agonies  of  Messiah ;  Psalm  23.,  His  peacefiil  rest  in 
Paradise  after  His  death  on  the  cross ;  and  Psalm  24.,  His  glorious  ascension  into  heaven. 

H 


INTRODUCTION  TO  THE  PROPHETICAL  BOOKS. 


THE  second  division  of  Scripture,  the  others  being  the  Law  and  Hagiographa.  It  inckided  Joshua 
Judges,  1st  and  2d  Samuel,  Ist  and  2d  Kings,  called  the  former  prophets ;  and  Isaiah,  Jeremiah, 
Ezekiel,  etc.,  to  Malachi,  the  latter  prophets..  Daniel  is  excluded,  because,  though  highly  endowed  with 
prophetic  gifts,  he  had  not  filled  the  prophetic  office:  his  book  is  therefore  classed  with  the  Hagiographa. 
Fyiiu  probably  commenced,  and  others  subsequently  completed,  the  arrangement  of  the  canon.  The  prophets 
were  not  mere  predictors.  Their  Hebrew  name,  Nabi^  comes  from  a  root  to  boil  up  as  a  fountain  [  Geseniiis] ; 
hence  the  fervour  of  inspiration,  2  Peter  1.  21  (others  interpret  it  as  from  an  Arabic  root,  Exodus  4.  16, 
apohesman  of  God,  the  Holy  Ghost  supplying  him  with  words) ;  communicated  by  dreams,  Joel  2.  28 ;  Job 
".3.  14-17  (no  instance  of  this  occurs  in  Isaiah) ;  or  visions,  the  scene  being  made  to  pass  before  their  mind 
(Isaiah  1.  1);  or  trance,  ecstasi/  (Numbers  24.  4,  16  ;  Ezekiel  1.  3;  3.  14) ;  not  depriving  them,  however,  of 
free  conscious  agency  (Jeremiah  20.  7,  9  ;  1  Corinthians  14.  32). 

These  PECULIAR  forms  of  inspiration  distinguish  prophets,  strictly  so  called,  from  Moses  and  others 
though  inspired  (Numbers  12.  6-8).  Hence  their  name  seers.  Hence,  too,  the  poetical  cast  of  their  style, 
though  less  restricted,  owing  to  their  practical  tendency,  by  the  outward  forms  observed  in  strictly  poetical 
books.  Hence,  too,  the  union  of  music  with  prophesying  (1  Samuel  10.  5).  This  ecstatic  state,  though 
exalted,  is  not  the  highest:  for  Jesus  Christ  was  never  in  it,  nor  Moses.  It  was  rendered  necessary  by  the 
frailty  of  the  prophets,  and  the  spiritual  obtuseness  of  the  people.  It  accordingly  predominates  in  the  Old 
Testament,  but  is  subordinate  in  the  New  Testament,  where  the  Holy  Ghost  by  the  fulness  of  His  ordinary 
gifts  renders  the  extraordinaiy  less  necessary.  After  the  time  of  the  Mosaic  economy,  the  idea  of  a  prophet 
was  regularly  connected  with  the  prophetic  office, — not  conferred  by  men,  but  by  God.  In  this  they  differ 
from  mystics  whose  pretended  inspiration  is  for  themselves:  prophetism  is  practical,  not  dreamy  and  secluded; 
the  prophets'  inspiration  is  theirs  only  as  God's  messengers  to  the  people.  His  ordinary  servants  and  regular 
teachers  of  the  people  were  the  priests  :  the  prophets,  distinguished  from  them  by  inspiration,  were  designed 
to  ix)use  and  excite.  In  Israel,  however,  as  distinguished  from  Judah,  as  there  was  no  true  priesthood,  the 
prophets  were  the  regular  and  only  ministers  of  God.  Prophecy  in  Israel  needed  to  be  supported  more 
powerfully:  therefore  the  "schools"  were  more  established;  and  more  striking  prophetic  deeds  [e.g.,  Elijah's 
and  Elisha's)  are  recorded,  than  in  Judah.  The  law  was  their  basis  (Isaiah  8.  16,  20),  both  its  form  and 
spirit  (Deuteronomy  4.  2;  13.  1-3) :  at  times  they  looked  forward  to  a  day  when  its  ever-living  spirit  would 
break  its  then  imperfect  form  for  a  freer  and  more  perfect  development  (Jeremiah  3.  16;  31.  31) :  but  they 
altered  not  a  tittle  in  their  own  days.  Eichorn  well  calls  Moses'  song  (Deuteronomy  32. )  the  Magna  Charta 
01  prophesy.  The  fulfilment  of  their  predictions  was  to  be  the  sign  of  their  being  real  prophets  of  God 
(Deuteronomy  18.  22).  Also,  their  speaking  in  the  name  of  no  other  but  the  true  God!  (Deuteronomy  18.  20). 
Prophecy  was  the  only  sanctioned  indulgence  of  the  craving  after  knowledge  of  future  events,  which  is  so 
]jrevalent  in  tlae  East  (Deuteronomy  18.  10,  11).  For  a  momentaiy  inspiration  the  mere  beginning  of  spiritual 
life  sufficed,  as  in  Balaam's  case  ;  but  for  a  continuous  mission,  the  prophet  must  be  converted  (Isaiah  6.  7). 
In  Samuel's  days  (1  Samuel  10.  8;  19.  20)  begin  the  prophetic  "  schools."  These  were  associations  of  men, 
more  or  less  endoioed  with  the  Spirit,  in  which  the  feebler  were  helped  by  those  of  greater  spiritual  i)Owers : 
so  at  Beth-el  and  Gilgal  (2  Kings  2.  3  ;  4.  38  ;  6.  21).  Only  the  leaders  stood  in  immediate  communion  with 
God,  whilst  tlie  rest  were  joined  to  Him  through  their  mediation  (1  Kings  19.  15 ;  2  Kings  8.  13) ;  the  former 
Kcted  through  the  latter  as  their  instruments  (1  Kings  19.  16  ;  2  Kings  9.  1,2).  The  bestowal  of  prophetic 
gifts  was  not,  however,  limited  to  these  schools  (Amos  7.  14,  15). 

As  to  SYMBOLIC  ACTIONS,  many  of  them  are  not  actual  but  only  parts  of  the  prophetic  visions,  internal 
not  external  facts,  being  impossible  or  indecent  (Jeremiah  13.  1-10;  25.  12-38;  Hosea  1.  2-11).  Still  the 
internal  actions,  when  possible  and  proper,  were  often  expressed  externally  (1  Kings  22.  11).  Those  purely 
internal  express  the  subject  more  strikingly  than  a  naked  statement  could. 

Other  CRITERIA  of  a  true  prophet,  besides  the  two  above,  were,  the  accordance  of  his  addresses  icith  the 

laio;  Ms  not  promising  prosperity  without  repentance;  his  own  assurance  of  his  divine  mission  (sometimes 

received  reluctantly,  Jeremiah  20.  8,  9),  Jeremiah  26.  12,  producing  that  inward  assurance  of  the  tnith  in 

others,  which  is  to  them  a  stronger  proof  from  the  Spirit  of  God,  than  even  outward  miracles  and  arguments : 

his  pious  life,  fortitude  in  suffering,  and  freedom  from  fanaticism,  confirm  these  criteria.     Miracles,  tliough 
12 


INTRODUCTION  TO  THE  PEOPHETICAL  BOOKS. 

proofs,  are  not  to  be  trusted  without  the  negative  criteria  (Deuteronomy  13.  2).  Predictions  fulfilled  in  the 
prophet's  lifetime  established  his  authority  thenceforth  (1  Samuel  3.  19;  Jeremiah  22.  11,  12;  Ezekiel 
12.  12,13;  24). 

As  to  their  PROMULaATiON,  it  was  usually  oral,  before  the  assembled  people,  and  afterwards  revised  in 
writing.  The  second  part  of  Isaiah,  and  Ezekiel  40.-48.,  were  probably  not  given  orally,  but  in  writing. 
Before  Isaiah's  and  his  contemporaries'  time,  prophecies  were  not  written^  as  not  being  intended  for  universal 
use.  But  now  a  larger  field  was  opened.  To  the  woridly  power  of  heathen  nations  which  threatened  to 
destroy  the  theocracy  is  henceforth  opposed  the  kingdom  of  God,  about  to  conquer  all  through  JMessiah, 
whose  coming  concerns  all  ages.  The  lesser  prophets  give  the  quintessence  of  the  prophecies  of  their 
respective  authors.  An  instance  of  the  mode  of  collecting  and  publishing  prophecies  occurs,  Jeremiah 
36.  4-14.  Those  of  the  later  prophets  rest  on  those  of  the  earlier  (Zechariah  1.  4;  7.  7,  12).  Ewald  fancies 
that  a  great  number  of  prophetic  rolls  have  been  lost.  But  the  fact  of  the  prophets  often  alluding  to  writings 
which  we  have,  and  never  to  those  which  it  can  be  proved  we  have  not,  makes  it  likely  that  we  have  all  those 
predictions  which  were  committed  to  writing ;  the  care  bestowed  on  them  as  divine,  and  the  exact  knowledge 
of  them  long  after  (Jeremiah  26.  18,  19),  confirm  this  view. 

The  ARRANGEifENT  is  chronological ;  but  as  the  twelve  lesser  prophets  are  regarded  as  one  work,  and  the 
three  last  of  them  lived  later  than  Jeremiah  and  Ezekiel,  the  former  are  put  after  the  latter.  The  lesser 
prophets  are  arranged  chronologically,  except  Hosea,  who  being  the  largest,  is  placed  first,  though  some  were 
earlier  than  he :  also  Jonah,  who  seems  to  have  been  the  earliest  of  the  latter  prophets. 

As  to  THE  Messiah,  no  single  prophet  gives  a  complete  view  of  Him :  this  is  made  up  of  the  various 
aspects  of  Him  in  difierent  prophecies  combined ;  just  as  His  life  in  the  gospels  is  one  under  a  fourfold  aspect. 
In  the  first  part  of  Isaiah,  addressed  to  the  whole  people,  the  prominent  idea  is  His  triumph,  as  King,  the 
design  being  there  to  remove  their  fears  of  the  surrounding  nations ;  in  the  second,  addressed  to  the  elect 
rexinant,  He  is  exhibited  as  Prophet  and  Priest,  Himself  being  the  sacrifice. 


PREFACE  TO  THE  PROPHETS  OF  THE  RESTORATION. 


THE  prophetic  gift  existed  long  before  the  prophetic  office  was  instituted.  Thus  Enoch  had  the  former 
(Jude  14);  so  Abraham  is  called  "a  prophet"  (Genesis  20.  7);  also  the  patriarchs  (Psalm  105.  15). 
The  office  was  first  instituted  under  the  Mosaic  economy ;  but  even  then  the  gift  was  not  always  connected 
with  the  office;  e.  g.^  Daniel  was  endowed  largely  with  the  gift,  but  was  never  called  to  the  office,  as  living  in 
a  heathen  court  where  he  could  not  have  exercised  it.  So  David  (Matthew  13.  35;  27.  35).  Hence  the 
writings  of  both  are  classed  with  the  Hagiographa,  not  with  the  prophets.  Moreover,  though  the  office  ceased 
with  the  close  of  the  Old  Testament  dispensation,  the  gift  continued,  and  was  among  the  leading  charisms  of 
the  New  Testament  church.  Prophet  (in  Hebrew  from  a  root,  "to  gush  out  like  a  foimtain")  meant  one 
acting  as  spokesman  for  another  (Exodus  7.  1);  so,  one  speaking  authoritatively  for  God  as  interpreter  oi 
His  will.  Seer  was  the  more  ancient  term  (1  Samuel  9.  9),  implying  that  he  spake  by  a  divine  communica- 
tion presented  either  to  his  senses  or  his  mind:  as  "prophet"  indicated  his  authority  as  speaking  for  God. 

Christ  was  the  only  fountain  of  prophecy  (1  Peter  1.  11 ;  Revelation  19.  10;  also  Acts  16.  7,  the  oldest 
reading,  "the  Spirit  of  Jesm"),  and  declared  God's  will  to  men  by  His  Holy  Spirit  acting  on  the  minds  of 
the  prophets.  Thus  the  history  of  the  Church  is  the  history  of  God's  revelations  of  Himself  in  His  Son  to 
man.  The  three  divisions  of  this  history,  the  Patriarchal,  the  Mosaic,  and  the  Christian  dispensations,  are 
characterized  each  by  a  distinct  mode  of  God's  manifestations — i  e.,  by  a  distinct  form  of  the  prophetic  gift. 
The  theophanic  mode  characterizes  the  Patriarchal  dispensation :  God  revealing  Himself  in  visible  appear- 
ances  or  theophanies.  The  theopneustic  mode,  the  Mosaic :  God  revealing  Himself  through  God-inspired 
men.  The  theologic  mode,  the  Christian :  God  revealing  Himself,  not  merely  at  intervals  as  before,  but  per- 
manently by  inspired  writings  ("the  oracles  of  God,"  1  Peter  4.  11). 

In  the^rs^  or  patriarchal  age,  men  work  no  miracles,  unlike  all  other  primeval  histories,  which  abound  in 
miracles  wrought  by  men :  a  proof  of  genuineness.  All  the  miracles  are  wrought  by  God  without  man's 
intervention ;  and  the  divine  communications  are  usually  by  direct  utterance,  whence  the  prophetic  gift  is 
rare,  as  God  in  this  dispensation  only  exceptionally  employs  the  prophetic  agency  of  men  in  it :  only  in 
Genesis  20.  7,  is  the  term  "  prophet"  found.  In  the  second  or  Mosaic  dispensation,  God  withdraws  Himself 
more  from  direct  communication  with  man,  and  manifests  Himself  through  human  instruments.  Instead  of 
working  miracles  directly,  Moses,  Joshua,  etc.,  are  His  agents.  So  in  His  communications  He  speaks  not 
directly,  but  through  Moses  and  his  successors.  The  theocracy  needed  a  new  form  of  prophetic  gift:  God- 
inspired  [theopneustic)  men  must  speak  and  act  for  God,  the  Head  of  the  theocracy,  as  his  administrators; 
the  prophetic  gift  is  therefore  now  connected  with  the  prophetic  office.  These  prophets  accordingly  are 
acting.,  not  writing,  prophets.  The  latter  do  not  arise  till  the  later  ages  of  this  second  dispensation.  Moses 
acted  as  a  legislator ;  Joshua,  the  Judges  and  Samuel  as  executive  prophets ;  David  and  Solomon  as  devo- 
tional prophets.  Even  in  the  case  of  the  wiiting  prophets  of  the  latter  half  of  the  Mosaic  dispensation,  their 
primary  duty  was  to  speak  and  act.  Their  writing  had  reference  more  to  the  use  of  the  New  Testament  dis- 
pensation than  to  their  own  (1  Peter  1.  12).  So  that  even  in  their  case  the  characteristic  of  the  Mosaic 
dispensation  was  theopneustic,  rather  than  theologic.  The  third,  or  Christian  dispensation,  is  theologic,  i.  e.,  a 
revelation  of  God  by  inspired  writings;  1  Peter  4.  11 ;  2  Peter  1.  16-21,  where  he  contrasts  "the  old  time" 
when  "holy  men  spake  by  the  Holy  Ghost"  with  our  time  when  we  have  the  "  sure  word  of  prophecy ;"  or, 
as  it  may  be  translated,  "the  word  of  prophecy  confirmed  (to  us)."  Thus  God  now  reveals  His  will,  not  by 
direct  theophanies,  as  in  the  first  dispensation — not  by  inspired  men,  as  in  the  second,  but  by  the  written  word 
which  liveth  and  dbideth  for  ever  (as  opposed  to  the  desultory  manifestations  of  God,  and  the  noncontinuance 
in  life  of  the  prophets,  under  the  two  former  dispensations  respectively,  1  Peter  1.  23 ;  2  Peter  3.  2, 16).  The 
next  form  shall  be  the  return  of  the  theophanic  manifestations  on  earth,  in  a  more  perfect  and  abiding  form 
than  in  the  first  age  (Revelation  21.  3). 

The  history  of  the  prophetic  office  under  the  Mosaic  dispensation  falls  into  three  divisions.  The  first 
ends  with  the  age  of  Samuel,  and  has  no  regular  succession  of  prophets,  these  not  being  needed  whilst  God 
Himself  ruled  the  people  without  an  hereditary  executive.  The  second  period  extends  from  Samuel  to 
Uzziah,  800  B.  C,  and  is  the  age  of  prophets  of  action.  Samuel  combined  in  himself  the  three  elements  of 
the  theocracy,  being  a  judge,  a  priest,  and  a  prophet.  The  creation  of  a  human  king  rendered  the  formal 
office  of  prophet  more  necessary  as  a  counterpoise  to  it  Hence  the  age  of  the  kings  is  the  age  of  th^ 
14 


PREFACE  TO  THE  PEOPHETS  OF  THE  RESTORATION. 

prophets.  But  at  this  stage  they  were  prophets  of  action,  rather  than  of  writing.  Towards  the  close  of  this 
second  period,  the  devotional  and  Messianic  prophecies  of  David  and  Solomon  prepared  the  way  for  the  third 
period  (from  800  B.  c.  to  400  B.  c),  which  began  under  Uzziah,  and  which  was  the  age  of  written  prophecy. 
In  this  third  period  the  prophets  turn  from  the  present  to  the  future,  and  so  the  Messianic  element  grows 
more  distinct.  Thus  in  these  three  shorter  periods  the  grand  characteristics  of  the  three  great  dispensations 
re-appear.  The  first  is  theophainc;  the  second,  theopneustic ;  and  the  third,  theologic.  Just  as  the  great 
organic  laws  of  the  world  re-appear  in  smaller  departments,  the  law  of  the  tree  developing  itself  in  miniature 
forms  in  the  structure  of  the  leaf,  and  the  curve  of  the  planet's  orbit  re-appearing  in  the  line  traced  by  the 
projected  cannon-ball.     [Moore.'\ 

Samuel  probably  enacted  rules  giving  a  permanent  form  to  the  prophetic  order ;  at  least  in  his  time  the 
first  mention  occurs  of  "schools  of  the  prophets."  These  were  all  near  each  other,  and  in  Benjamin,  viz., 
Bethel,  Grilgal,  Kamah  and  Jericho.  Had  the  prophet  been  a  mere  foreteller  of  events,  such  schools  would 
have  been  useless.  But  he  was  also  God's  representative  to  ensure  the  due  execution  of  the  Mosaic  ritual  in 
its  purity ;  hence  arose  the  need  of  schools  wherein  to  study  that  diviuely-ordained  institution.  God  mostly 
chose  His  prophets  from  those  thus  educated,  though  not  exclusively,  as  the  cases  of  Amos  (Amos  7.  14)  and 
Elisha  (1  Kings  19.  19)  prove.  The  fact  that  the  humblest  might  be  called  to  the  prophetic  office  acted  as  a 
check  to  the  hereditary  kingly  power,  and  a  stimulus  to  seeking  the  qualifications  needed  for  so  exalted  an 
office.  The  Messianic  Psalms  towards  the  close  of  this  second  period  form  the  transition  between  the  prophets 
of  action  and  the  prophets  of  word,  the  men  who  were  busy  only  with  the  present,  and  the  men  who  looked 
out  from  the  present  into  the  glorious  future. 

The  third  period,  that  from  Uzziah  to  Malachi,  includes  three  classes  of  prophets:  (1.)  Those  of  the  ten 
tribes;  (2.)  Those  of  the  Gentiles ;  (3.)  Those  of  Judah.  In  the  first  class  were  Hosea  and  Amos.  Few  of 
the  writing  prophets  belonged  to  Israel.  They  naturally  gathered  about  the  seat  of  the  theocracy  in  Judah. 
Hence  those  of  the  ten  tribes  were  mostly  prophets  of  action.  Under  the  second  class  fall  Jonah,  Nahum, 
and  Obadiah,  who  were  witnesses  for  God's  authority  over  the  Gentile  world,  as  others  witnessed  for  the 
same  in  the  theocracy.  The  third  class,  those  of  Judah,  have  a  wider  scope  and  a  more  hopeful,  joyous  tone. 
They  fall  into  five  divisions :  (1.)  Those  dwelling  in  Judah  at  the  highest  point  of  its  greatness  during  its 
separate  state,  viz.,  the  century  between  Uzziah  and  Hezekiah,  800-700  B.C.,  Isaiah,  Joel,  and  Micah. 
(2.)  The  declining  period  of  Judah,  from  Manasseh  to  Zedekiah,  e.  g.,  Zephaniah  and  Habakkuk.  (3.)  The 
captivity :  Jeremiah.  (4. )  The  exile,  when  the  future  was  all  that  the  eye  could  rest  on  with  hope,  e.  g. ,  Eze- 
kiel  and  Daniel,  who  are  chiefly  prophets  of  the  future.  (5.)  The  restoration:  to  which  period  belong  the 
three  last  writing  prophets  of  the  Old  Testament,  Haggai,  Zechariah,  and  Malachi.  John  the  Baptist  long 
subsequently  belonged  to  the  same  dispensation,  but  he  wrote  nothing  (Matthew  11.  9-11) ;  like  Elijah,  he 
was  a  prophet  of  action  and  preaching,  preparing  the  way  for  the  prophets  of  word,  as  John  did  for  the 
Incarnate  Word. 

To  understand  the  spirit  of  each  prophet's  teaching,  his  historical  position  and  the  circumstances  of  the 
time  must  be  considered.  The  captivity  was  designed  to  eradicate  the  Jews'  tendency  to  idolatry,  and  to 
restore  the  theocratic  spirit  which  recognized  God  as  the  only  ruler,  and  the  Mosaic  institutions  as  His  estab- 
lished law,  for  a  time  until  Messiah  should  come.  Hence  the  prophets  of  the  restoration  are  best  illustrated 
by  comparison  with  the  histories  of  Ezra  and  Nehemiah,  contemporaries  of  Malachi. 

Of  the  three  prophets  of  the  restoration,  two,  Haggai  and  Zechariah,  are  at  the  beginning  of  the  period, 
and  the  remaining  one,  Malachi,  is  at  the  close.  The  exile  was  not  one  complete  deportation  of  the  people, 
but  a  series  of  deportations  extending  over  a  century  and  a  half  So  the  restoration  was  not  accomplished  at 
once,  but  in  successive  returns  extending  over  a  century.  Hence  arises  the  diflerent  tone  of  Haggai  and 
Zechariah  at  its  beginning,  and  of  Malachi  at  its  close.  The  first  return  took  place  in  the  first  year  of  Cyrus, 
B.  c.  536;  42,360  persons  returned  under  Sheshbazzar  or  Zerubbabel  and  Joshua  (Ezra  2.  64).  They  built 
an  altar  and  laid  the  foundations  of  the  temple.  They  were  interrupted  by  the  misrepresentations  of  the 
Samaritans,  and  the  work  was  suspended  for  fourteen  years.  The  death  of  Smerdis  gave  an  opportunity  of 
renewing  the  work,  seventy  years  after  the  destruction  of  the  first  temple.  This  was  the  time  when  Haggai 
and  Zechariah  arose,  the  former  to  incite  to  the  immediate  rebuilding  of  the  temple  and  restoration  of  the 
Mosaic  ritual,  the  latter  to  aid  in  the  work,  and  to  unfold  the  grand  future  of  the  theocracy  as  an  incentive  to 
present  labour.  The  impossibility  of  observing  the  Mosaic  ritual  in  the  exile  generated  an  anti-theocratic 
indiff"erence  to  it  in  the  young  who  were  strangers  to  the  Jerusalem  worship,  from  which  the  nation  had  been 
upwards  of  half  a  century  debarred.  Moreover,  the  gorgeous  pomp  of  Babylon  tended  to  make  them  under- 
value the  humble  rites  of  Jehovah's  worship  at  that  time.  Hence  there  was  need  of  a  Haggai  and  a  Zecha- 
riah to  correct  these  feelings  by  unfolding  the  true  glory  of  the  theocratic  institutions. 

15 


PREFACE  TO  THE  PROPHETS  OF  THE  RESTORATION. 

Tlie  next  great  epoch  was  the  return  of  Ezra,  B.  c.  458,  eighty  years  after  the  first  expedition  under 
Zerubbabel,  Thirteen  years  later,  445  B.  C. ,  Nehemiah  came  to  aid  Ezra  in  the  good  work.  It  was  now  that 
Malachi  arose  to  second  these  works,  three-fourths  of  a  century  after  Haggai  and  Zechariah.  As  their  work 
was  that  of  restorers^  his  was  that  of  a  reformer.  The  estates  of  many  had  become  mortgaged,  and  depres- 
sion of  circumstances  had  led  many  into  a  sceptical  spirit  as  to  the  service  of  God.  They  not  only  neglected 
the  temple  of  worship,  but  took  heathen  wives,  to  the  wrong  of  their  Jewish  wives  and  the  dishonour  of  God. 
Therefore,  besides  the  reformation  of  c/{;?7  abuses,  and  the  rebuilding  of  the  wall,  effected  through  Nehemiah' s 
exertions,  a  religious  reformer  was  needed  such  as  was  Ezra,  who  reformed  the  ecclesiastical  abuses,  estab- 
lished synagogues,  where  regular  instruction  in  the  law  could  be  received ;  restored  the  Sabbath,  and  the 
Passover,  and  the  dignity  of  the  priesthood,  and  generated  a  reverence  for  the  written  law,  which  afterwards 
became  a  superstition.  Malachi  aided  in  this  good  work  by  giving  it  his  prophetical  authority.  How 
thoroughly  the  work  was  effected  is  proved  by  the  utter  change  in  the  national  character.  Once  always  prone 
to  idolatry,  ever  since  the  captivity  they  have  abhon-ed  it.  Once  loving  kingly  rule,  now  contraiy  to  the  ordi- 
nary course  of  history,  they  became  submissive  to  priestly  mle.  Once  negligent  of  the  written  Word,  now 
they  regarded  it  with  reverence  sometimes  bordering  on  superstition.  Once  fond  of  foreign  alliances,  hence- 
forth they  shrank  with  abhorrence  from  all  foreigners.  Once  fond  of  agriculture,  now  they  became  a  trading 
people.  From  being  pliable  before,  they  now  became  intensely  bigoted  and  nationally  intolerant.  Thus  the 
restoration  from  Babylon  moulded  the  national  character  more  than  any  event  since  the  Exodus  from  Egypt. 

Now  the  distinction  between  Judah  and  the  ten  tribes  of  Israel  disappears.  So  in  the  New  Testament 
the  twelve  tribes  are  mentioned  (Acts  26.  7  ;  James  1.  1).  The  theocratic  feeling  generated  at  the  restoration 
drew  all  of  the  elect  nation  round  the  seat  of  the  theocracy,  the  metropolis  of  the  true  religion,  Jerusalem. 
Malachi  tended  to  promote  this  feeling  ;  thus  his  prophecy,  though  addressed  to  the  people  of  Jerusalem,  is 
called  "the  word  of  the  Lord  to  Israel.'^ 

The  long  silence  of  prophets  from  Malachi  to  the  times  of  Messiah  was  calcidated  to  awaken  in  the  Jewish 
mind  the  more  earnest  desire  for  Him  who  was  to  exceed  infinitely  in  word  and  deed  all  the  prophets.  His 
forerunners.  The  three  prophets  of  the  restoration  being  the  last  of  the  Old  Testament,  are  especially 
distinct  in  pointing  to  Him  who,  as  the  great  subject  of  the  New  Testament,  was  to  fulfil  all  the  Old 
Testament. 


LIST  OF  ABBREVIATIONS  AND  CONTRACTIONS  USED  IN  THIS  WORK. 


The  Capital  Letters  of  the  Roman  alphabet,  A.  B.  C.  D.,  Ex.—Examplc,  Exodus. 

designate  the  various  manuscripts  used  by  critics  for  the  Heb.— Epistle  to  the  Hebrews. 

correction  of  the  printed  text.  Hist.— History. 

A.— Is  used  to  designate  the  Alexandrian  manuscript,  which  ibid.— i&^ic?em.     In  the  same  place. 

is  so  called  from  the  place  of  its  origin,  the  city  of  Alex-  i.  &.—id  est.    That  is. 

andria,  in  Egypt.  Yih.—liler.    Book. 

B.— The  "Vatican  manuscript,  which  is  kept  in  the  Vatican  lit.— literal,  or  literally. 

Library,  at  Eome.  .  LXX.-the  Seventy,  or  the  Septuagint. 

C— The  Ephraim  manusoript,  so  called  from  Ephraim,  a  Marg.  and  marg.  ref.— Margin,  and  marginal  reference,  res, 

Mesopotamian  saint  of  the  age  of  Constantino.  pcetively. 

D.— The  Beza  manuscript,  presented  to  the  University  of  MS.  and  MSS.— Manuscript  and  manuscripts,  respectively. 

Cambridge,  in  England,  by  Theodore  Beza,  A.  D.  1581.  N.  B.— Take  notice. 

A.  D. — Anno  Domini.    In  the  year  of  our  Lord.  N.  T. — New  Testament. 
App. — Appendix.  O.  T. — Old  Testament. 

B.  C. — Before  Christ.  p.  and  pp.— P.'igc  and  pages,  respectively. 
Cant.— Canticles,  or  Song  of  Solomon.  q.  (1.— quasi  dicat.     As  if  he  should  say. 
Ch.  and  Chs.— Chapter  and  Chapters.  Quinet.  Curt.— Quinctius  Curtius. 

Chron.— Chronicles.  Sept. — The  Septuagint  Greek  version  of  the  Old  Testament. 

Cf— Compare.     [French,  Confer.]  Talm.— Talmud. 

Ed. — Edition.  v.  and  ver. — Verse,  or  verses. 

E.  g.— Exempli  gratia.    For  example.  Virg.  Georg.— The  Georgics  of  Virgil. 
E.  v.— English  Version. 
16 


A  GENERAL  TABLE  OF  CONTENTS. 


OLD  TESTAMENT. 


Psgc. 

Preface  to  the  Pentateuch  and  Historical  Books, . .     5-11 

Introduction  to  the  Prophetical  Books, 12-13 

Prefiice  to  the  Prophets  of  the  Restoration, 14-16 

GENESIS.— The  Creation  of  Heaven  and  Earth, 17 

Creation  of  Man.     The  making  of  Woman 18 

Tlie  Temptation.     The  Fall, 19 

Birth  of  Cain  and  Abel.     The  Murder  of  Abel, 20 

Wickedness  of  the  World.  Noah  builds  an  Ark,  ....  21 
Assuairing  of  the  Waters.  Departure  from  t!ie  Ark,  . .  22 
God's  Covenant  signified  by  the  Rainbow.     Confusion 

of  Tongues 23 

Call  to  Abrara.     Return  from  Egypt 24 

Lot  taken  Prisoner.     Bestowment  of  Hagar, 25 

Renewal  of  the  Covenant.  Entertainment  of  Angels, .  26 
liOt's  Entertainment.     Abraham's  Denial  of  his  Wife, . .   27 

Birtli  of  Isaac.     Offering  Isaac, 28 

A  Marriage  Commission.     The  Journey, 29 

Death  of  Abraham.     Sojourn  in  Gerar, 30 

The  Blessing.     Jacob's  Departure,   31 

Th(3  Well  of  Haran.     The  Marriage  of  Jacob, 32 

Jacob's  Covenant  with  Laban.     Envy  of  Laban  and  his 

Sous, ; 33 

Laban  Pursueth  Jacob.     Vision  of  Angels, 34 

J acob  ■  Wrestleth  with  an  Angel.     Kindness  of  Jacob 

and  Esau, 35 

The   Dishonour  of  Dinah.      Jacob  Reproveth  Simeon 

and  Levi, 36 

His  Removal  to  Bethel.     Death  of  Isaac, 37 

Parental  Partiahty.     The  Dreams  of  Josepli, 38 

Josepli   Sold   by  his  Brethren.     Joseph  in  Potiphar's 

House, 39 

Josepli  Cast  into  Prison.     Tlie  Butler's  Dream, 40 

The  Baker's  Dream.     Pharaoh's  Dream, 41 

Joseph  made  Ruler  of  Egypt.  Journey  into  Egj'pt,  . .  42 
Josepli's  Brethren  come  to  buy  Corn.     Their  Second 

Arrival  in  Egypt, 43 

Joseph's  Policy  to  Stay  his  Brethren.     He  makes  Him- 
self known, 44 

Jacob's  Sacrifice  at  Beer-sheba.  His  Arrival  in  Egypt,  45 
Presentation  at   Court.      Joseph's  Visit    to  his   Sick 

Father 46 

The  Patriarchal  Blessing.     Mourning  for  Jacob, 47 

EXOUUS. — Increase    of   the    Israelites.     Birth    and 

Preservation  of  Moses, 48 

Moses'   Sympathy  for  tho  Hebrews.      His  Flight  to 

Midian, 49 

The  Commission  of  Moses.     Miraculous  Change  of  his 

Rod,  etc., 50 

First  Interview  with  Pharaoh.  Renewal  of  the  Promise,  51 
Genealogy  of   Moses.      His    Second   Interview  with 

Pharaoh, 52 

The  Plague  of  Frogs.     The  Murrain  of  Beasts, 53 

The  Plague  of  Hail.     The  Plague  of  Locusts, 54 

Death  of  the  First-Born  Threatened.     The   Passover 

Instituted, 55 

Death  of  the  First-Born.     Departure  of  the  Israelites, .   50 

Memorial  of  the  Passover.     Journey  from  Egypt, 57 

God  Instructeth  the  Israelites  as  to  tiieir  Journe}^,  ....   58 

Song  of  Moses.     Murmurs  for  Want  of  Bread, 59 

Quails  and  Manna  sent.    Tho  People  Murmur  for  Water,  CO 

Visit  of  Jethro.     Arrival  at  Sinai, 61 

The  Ten  Commandments.     Laws  for  Men  Servants,. . .   62 
Laws  concerning  Theil.    Laws  concerning  Slander,  etc.,  63 
Delivery  of  tlie  Law  and   Covenant.      Concerning  an 
Offering,   64 


Page. 

The  Table  of  Showbread.     Altar  for  Burnt  Offering, ...   65 
Appointment  to  tlie  Priesthood.     Consecration  of  the 

Priests,  etc., 66 

Consecration  of  tlie  Altar.     The  Altar  of  Incense,  ...  67 

The  Holy  Anointing  Oil.     Bezaleel  and  Aholiab, 68 

Idolatry  of  the  People.     Mo.ses  Breaketh  the  Tables, .  69 

The  Tabernacle  Removed.      The  Tallies  are  Renewed,  70 
Contributions  to  the  Tabernacle.     Oli'erings  Delivered 

to  the  Workmen, 71 

Furniture  of  the  Tabernacle.    Garments  of  the  Priests,  72 

The  Tabernacle  Set  up.     A  Cloud  Covereth  it, 73 

LEVITICUS.— Burnt,  and  Meat  Offerings, 74 

The  Peace  Offering  of  the  Herd.     Sin  Offering  for  the 

Priest,  75 

Trespass  Offering  for  Swearing.      Law  of  the  Burnt 

Offering,  76 

Law  of  the  Trespass  Offering.    Consecration  of  Aaron 

and  his  Sons 71 

The   Priests'  Entry  into   Office.     Nadab  and  Abihu 

Burnt, 78 

Beasts  that  may  and  may  not  be  Eaten, 79 

'"             "               "             "           "       80 

The  Laws  and  Tokens  in  Discerning  Leprosy, 81 

"                 "          82 

The  Rites  and  Sacrifices  in  Cleansing  of  the  Leper, ...  83 

How  the  High  Priest  must  enter  into  the  Holy  Place,  84 
The  Sacrifices  and  Ceremonies  on  entering  the  Holy 

Place,   85 

Unlawful  Marriages.     Unlawful  Lusts,  ,• 86 

A  Repetition  of  Sundry  Laws, 87 

"            "      Of  the  Priests'  Mourn- 
ing,    88 

The  Priests  in  their  Uncleanness.     Who  may  Eat  of 

the  Holy  Things, 89 

Of  Sundry  Feasts.     The  Passover,  Pentecost,  etc.,  ...  90 

Feasts  of  Trumpets.     Sabbath  of  the  Seventh  Tear, . .  91 

The  Jubilee.     A  Blessing  to  the  Obedient, 92 

A  Curse  to  the  Disobedient.     Concerning  Vows, 93 

NUMBERS.— Mo.ses  numbering  the  Men  of  War.   The 

Levites  Hvempted 94 

The  Order  of  the  Tribes  in  their  Tents.     The  Levites' 

Service, 95 

The  Families  of  the  Levite.s.  Of  the  Levites'  Service,  96 
Of  the  Levites'  Service.  The  Unclean  to  be  Removed,  97 
The  Trial  of  Jealousy.  The  Law  of  the  Nazarite,  ...  98 
The  Princes'  Offerings  for  the  Dedication  of  the  Altar,  99 
The  Princes'  Offerings.  Con.secration  of  the  Levites,  100 
The  Passover  Enjoined.  A  Cloud  Guideth  the  Israel- 
ites,   101 

Use  of   the  Silver  Trumpets.       The  Order  of   the 

Israelites 102 

Manna  Loathed.     Seventy  Elders  Appointed, 1 03 

Quails  are  Sent.     Miriam's  Leprcsy, 104 

Spies  Sent  Out.     Murmuring  at  the  Spies'  Report,  . . .  105 
The   Rebellious  are   Smitten.      The  Law  of  Sundry 

Offerings, ■. 106 

The  Rebellion  of  Korah,  Dathan.  and  Abirara, 107 

Aaron's  Rod  Flourisheth.     The  Priests'  Portion, 108 

Tlie  Water  of  Separation.     The  Death  of  Miriam, 109 

Moses   Smiteth   the   Rock.     Israel  Attacked   by  the 

Canaanites,   110 

Fiery  Serpents  Sent.     Balak  Sendeth  for  Balaam, ....  Ill 

Balak's  Sacrifices.     Balaam's  Parables, 112 

Balaam  Prophesicth.     Israel  Numbered, 113 

The  Levites  Numbered.     Ofl'erings  to  be  Observed .. .  114 


A  GENERAL  TABLE  OF  CONTENTS. 


Page. 

The  Ofiferings  of  the  Feast  of  Trumpets.    Tows  are 
not  to  be  Broken, 115 

The  Midianites  Spoiled,  and  Balaam  Slain,        . 116 

The  Reubenites  and  Gadites  Sue  for  an  Inheritance, . .   117 

Two  and  Forty  Journeys  of  the  Israelites  from  Egypt 
to  Sinai,    113 

Borders  of  the  Land  of  Canaan.     The  Blood  Avenger,  119 
DEUTERONOMY,— Moses'  Speech  at  the  end  of  the 
Fortieth  Year, 120-121 

The   Story  is  Continued.      Sihon  the  Aniorite  to  be 
Subdued, • 122 

Conquest  of  Og.     An  Exhortation  to  Obedience 123 

A  Particular  Dissuasive  against  Idolatiy.     Commem- 
oration of  the  Covenant  of  Horeb, 124 

Israel   to   Keep  God's  Commandments.     Communion 
with  Nations  Forbidden, 125 

Images  to  be  Destroyed.     An  Exhortation    to    Obe- 
dience,    126 

Moses  Dissuadeth  them  from  the  Opinion  of  their  own 
Righteousness, 127 

An  Exhortation  to  Obedience,  and  Blessings  Promised,  128 

Monuments  of  Idolatry  to  be  Destroyed.     Blood  Pro- 
hibited,      129 

Enticers  to  Idolatry  to  be  Slain.    What  may  and  what 
may  Not  be  Eaten, 130 

Hebrew  Servants'  Freedom.  The  Feast  of  the  Passover,  131 

Groves  and   Images  Forbidden.      The  Election   and 
Duty  of  a  King, 132 

Christ  the  Prophet  to  be  heard.    The  Cities  of  Refuge,  133 

Priests  to  Exhort  the  People.    Expiation  of  Uncertain 
Murder, 134 

Of  Humanity  towards  Brethren.     Various  Laws  and 
Ordinances, 135 

Various  Commands  and  Ordinances, 136 

Confession  of  the  Ollerer  of  First-Fruits.     The  Law 
to  be  Written  upon  Stones, 137 

Blessings  for  Obedience,  and  the  Curses  for  Disobe- 
dience,     138 

An  Exhortation  to  Obedience.    Mercy  to  the  Penitent,  139 

The   People   and  Joshua  Encouraged.     The  Song  of 
Moses, 140 

The  Song  of  Moses.     The  Majesty  of  God, 141 

Moses  Blesseth  the  Tribes.     The  Death  of  Moses, ....    142 

JOSHUA. — Joshua  Succeedeth  Moses.    Rahab  Con- 
ceals the  Two  Spies, 143 

Covenant  between  Rahab  and  the  Spies.     The  Jordan 
Divided, 144 

Twelve  Stones  taken  for  a  Memorial.     God  Magnifies 
Joshua, 145 

Circumcision  is  Renewed.     Jericho  Shut  up, 146 

The   Walls   of   Jericho   Fall   Down.     The  Israelites 
Smitten  at  Ai, 147 

Achan  Confesseth,  and  is  Put  to  Death.     Ai  given  to 
the  Israelites, 148 

Ai  taken,  and  its  King  hanged.  Joshua  Builds  an  Altar,  149 

The  Gibeonites  obtain  a  League  by  Craft.    Five  Kings 
War  against  Gibeon, 150 

The  Sun  and  Moon  stand  Still.     Divers  Kings  over- 
come,     151 

Bounds  of  the  Land  not  vet  Conquered.     Inheritance 
of  the  Nine  and  a  Half'Tribes, 152 

Borders  of  the  Lot  of  Judah.     Caleb's  Portion  and 
Conquest, 153 

The   Lot  of  Manasseh.     The  Tabernacle  Set   up  at 
Shiloh, 154 

The  Lots  of  Simeon,  etc.     The  Cities  of  Refuge  Com- 
manded,       155 

Forty-eight   Cities  given  to  the   Levitcs.     Altar  of 
Testimony  Built,  156 

Josliua's  Exhortations  before  his  Death.   He  Assembles 

the  Tribes, 157 

JUDGES.— The  Acts  of  Judah  and  Simeon.     Adoni- 
bezek  Punished, 158 


An  Angel  Rebukes  the  People.     Wickedness  of  the 

New  Generation, 159 

Ehud  Slays  Eglon.    Deborah  and  Barak  Deliver  Israel,  160 

Death  of  Sisera.     Song  of  Deborah  and  Barak, 161 

Gideon  Sent  to  Deliver  Israel.     He  Destroys  Baal's 

Altar, 162 

Gideon  Encouraged  by  the  Dream.     The  Ephraimites 

Ofiended.  but  Pacified,   163 

Zebah   and   Zalmunna   Taken.     Abimelech   is   made 

King  by  the  Shechemites, 164 

Gaal's  Conspiracy.  Israel  Oppressed  by  their  P^nemies,  165 
The  Gileadites'  Covenant  with  Jephthah.     His  Vow 

and  Victor)', 166 

Quarrel  of  the  Ephraimites.  The  Birth  of  Samson,  . .  167 
Samson's  Marriage  and  Riddle.  He  Burns  the  Phil- 
istines' Corn, ....   168 

Delilah  Betrays  Samson.     He  is  Overcome,  and  his 

Death,  . . . .' 169 

Micah  Sets  up  Idolatry.  The  Danites  Seek  an  In- 
heritance,      170 

Of  the  Levite  and  his  Wife.     An  Old  Man  Entertains 

him  at  Gibeah, 171 

The   Levite   Declares  his  Wrong.       The  Benjamites 

Smitten, 172 

RUTH. — Naomi  Returns  Home  with  Ruth, 173 

Ruth  Gleans  in  the  Field  of  Boaz,  Who  Acknowledges 

her 174 

L  SAMUEL —Of  Elkanah  and  his  Two  Wives.     He 

goes  to  Worship  in  Shiloh, .' 175 

Hannah's  Prayer  and  Thanks.  Samuel's  Ministry, . . .  176 
The   Lord  Appears  to  Samuel.     Israel  Overcome  by 

the  Phihstines, 177 

The  Death  of  Eli.  The  Philistines  Send  Back  the  Ark,  178 
The  Ark  at  Kirjath-jearim.     The  Israelites  ask  for  a 

King, 179 

Saul  comes  to  Samuel.  Saul  Appointed  to  the  Kingdom,  180 
Samuel  Anoints  Saul,  and  he  is  Chosen  King  by  the 

People,   181 

Samuel  Reproves  the  People.  Saul's  Selected  Band, .  182 
The  Sacrifice  of  Saul.  Jonathan  Smites  tlie  Philistines,  183 
Saul  Sent  to  Destroy  Amalek.     Rejected  by  God  for 

Disobedience, 184 

Samuel  Sent  by  God  to  Bethlehem.  He  Anoints  David,  185 
Goliatli  Challenges  the  Israelites.     David  Accepts  the 

Challenge,  and  Slays  Him, 18G 

Saul  Offers  David  his  Daughter.     Saul's  Rage  aga'^nst 

David, 187 

David   Consults  with  Jonathan.      Saul  Seeks  to  Kill 

Jonathan, 188 

David  Obtains  Hallowed  Bread.     His  Kinsmen  Resort 

to  Him  at  Adullam, 189 

Saul  Pursues  David.     David  Spares  Saul's  Life, 190 

Tiie  Death  of  Samuel.  Abigail's  Discreet  Conduct, . . .  191 
David  Marrieth  Abigail.  He  Spares  Saul  Again,  ....  192 
David  Begs  Ziklag  of  Achish.     Saul  and  the  Witch  of 

En-dor, • . 193 

The   Amalekites  Spoil  Ziklag,  but  are   Defeated  by 

David, 194 

II.  SAMUEL.— Tidings    Brought   of   Saul's    Death. 

David  Laments  Saul  and  Jonathan, 195 

David  Goes  to  Hebron,  and  is  made  King.     Asahel 

Slain  by  Abncr, 196 

Abner  Revolts  to  David.     Joab  Kills  Abner, 197 

David  Takes  Zion  from  the  Jebusites.     He  brings  the 

Ark  from  Kirjath-jearim, 198 

David  Proposes  to  Build  the  Temple.    He  Subdues  the 

Philistines,    199 

David's  Reign  over  the  People.  His  Messengers  Dis- 
gracefully Treated 200 

David's  Sin  with  Bath-sheba.     Nathan's  Parable,  ... .    201 

Rabbah  is  Taken.     Amnon  Defiles  Tamar 202 

Amnon  is  Slain,  and  Absalom  Fleeth.     Joab  Sent  to 

Bring  Abisalom  Home, 203 


A  GENERAL  TABLE  OF  CONTENTS. 


Page. 

Absalom  Steals  the  Hearts  of  Israel.   David  Flees  from 

Jerusalem, 204 

Shimei  Curses  David.  Ahithopliel's  Counsel  Over- 
thrown    205 

David's  Charge  Respectiug  Absalom,  but  who  is  Slain 

by  Joab, 206 

Joab  Causes  the  King  to  Cease  Mourning, 207 

Sheba  Makes  a  Pai  ty  in  Israel.     Amasa  is  Slain, 208 

Seven  of  Saul's  Sons  Hanged.    David's  Faith  in  God's 

Promises, 209 

A  List  of  David's   Mighty  Men.     He   Numbers  the 

People,   210 

L  KINGS. — Abishag    Cherishes    David.      Adonijah 

Usurps  the  Kingdom, 211 

Nathan   Counsels   Bath-sheba.     Solomon  is  Anointed 

King, 212 

The  Death  of  David.     Solomon  Succeeds  Him, 213 

Solomon    Marries    Pharaoh's    Daughter.       Solomon's 

Choice  of  Wisdom, 214 

Solomon's  Twelve  Officers.  Hiram  Sends  to  Congrat- 
ulate him, 215 

The    Building    of   the    Temple.      The    Building    of 

Solomon's  House, 216 

Hiram's  Works.     The  Utensils  of  the  Temple,   217 

The  Dedication  of  the  Temple.    Solomon's  Sacrifice  of 

Peace  Oflerings,     218 

Mutual  Presents  of  Solomon  and  Hiram.     The  Queen 

of  Sheba's  Visit  to  Solomon, 219 

Solon)on's  Wives  and  Concubines.  God  Threatens  Him,  220 
Solomon's  Adversaries.  The  Revolt  of  the  Ten  Tribes,  221 
Jeroboam's  Hand  Withers.     God's  Judgments  against 

Jeroboam, 222 

Jeroboam's  Wicked  Reign.     Asa's  Good  Reign,   223 

Jehu's  Prophecy  against  Baasha.  Omri  Builds  Saramia,  224 
Elijali  Sent  lo  Cherith.     He  Raises  the  Widow's  Son 

to  Life, 225 

The  Trial  on  Mount  Carrnel.    Elijah,  by  prayer,  Obtains 

Rain, 226 

Elijah    Flees    to    Beer-shcba.      Ben-hadad    Besieges 

Samaria,   227 

The  Syrians  are  Slain.     Ahab  Desires  Naboth's  Vine- 

yprd 228 

Judgments   Denounced    by   Elijali.      Ahab   Slain   at 

Rainorh-gilead, 229 

IL  KINGS.— Ahaziah's  Judgment  by  Elijah.  Eli- 
jah Brings  Fire  from  Heaven, 230 

Elijah  Divides  Jordan.     Jehoram's   Evil   Reign   over 

Israel,  : 231 

Elisha  Promises  Victory  over  Moab.     Raises  the  Dead 

Son  of  the  Shunanunite, 232 

Naaraan's  Leprosy.  He  is  Sent  to  Jordan,  and  Healed,  233 
Elisha   Causes   Iron  to   Swin.      Ben-hadad   Besieges 

Samaria,   234 

Elisha   Prophesies    Plenty  in  Samaria.     Hazael  Kills 

Ben-hadad,  and  Succeeds  him, 235 

Jehu  is  Anointed  King.      Jorara  Slain,  and  Jezebel 

Eaten  by  Dogs, 236 

Seventy  of  Ahab's  Children   Beheaded.      Jehoash  is 

Made  King, 237 

Jehoash  orders  the  Repair  of  the  Temple.     Jehoahaz's 

Wicked  Reign  over  Israel,   238 

The  Reigns  of  Joash  and  Amaziah.      Joash  Defeats 

Amaziah, 239 

The  Reigns  of  Azariah,  Jeroboam,  Zechariah,  Monahem, 

Pekahiah,  Pekah,  etc., 240 

Hoshea's  Wicked  Reign.     Samaria  Taken  and  Israel 

Curried  Captive, 241 

The   Mixed  Wonship  of  the  Samaritans.     Hezekiah 

Destroys  Idolatrj', 242 

Sennacherib   Besieges  Jerusalem.     His  Blasphemous 

Letter  to  Hezekiah, 243 

An  Angel  Destroys  the  Assyrians.     Ilozekiah's  Life 

Lengthened, 244 


Page. 

The  Sun  goes  Ten  Degrees  Backward.    Manasseh's 

Wicked  Reign, 245 

Josiah's  Good    Reign.     He  destroys  Idolatry, 246 

Josiah  Destroys  Idolatry,  and  Deliles  the  High  Places,  247 
Jerusalem  Taken  by  Nebuchadnezzar.    Zedekiah  Taken 
Captive, 248 

I.  CHRONICLES.— Adam's  Line  to  Noah, 249 

The  Posterity  of  Caleb.     The  Sons  of  David, 250 

David's  Line  to  Zedekiah.  Of  Jabez,  and  his  Prayer,  251 
Posterity  of  Simeon  and  of  Reuben.     The  Line  of  the 

Priests,   252 

The  Sous  of  Issachar  and  of  Benjamin.     Of  Naphtali 

and  of  Manas.seh, 253 

Original  Registers  of  Israel  and  Judah.     Saul's  Over- 

thnnv  and  Death, 254 

A  Catalogue  of  David's  Worthies.     Those  who  came 

to  David  at  Ziklag, 255 

Those  who  came  to  David  at  Ziklag.     He  brings  the 

Ark  from  Kirjalh-jearim, 256 

David's  Victories  over  the  Philistines.     He  brings  the 

Ark  li-om  Obed-edom, 257 

David's  Festival  Sacrifice,  and  Psalm  of  Thanksgiving,  258 
David  Subdues  the  Philistines,  etc.     His  Messengers 

to  Hauum  Maltreated, 259 

Rabbah  Beseiged  by  Joab.    David's  Sin  in  Numbering 

the  People, 260 

David  Builds  an  Altar.     Number  and  Distribution  of 

the  Levites 261 

Division  of  the  Sons  of  Aaron.    Number  and  Office  of 

the  Singers, ; 262 

The   Gates  Assigned  by  Lot.     Twelve  Captains  for 

each  Month, 263 

Princes  of  the   Twelve   Tribes.      David   Encourages 

Solomon^ 264 

Offerings  for  the  Temple.     David's  Thanksgiving,  ....   2G5 

II.  CHRONICLES.— Tiie  Offering  of  Solomon  at 
Gibeon.     His  Message  to  Huram, 266 

Place  of  Building  the  Temple.     Its  Dimensions,  Altar, 

Molten  Sea,  etc.,   2G7 

The  Bringing  up  of  the  Ark.     Solomon's  Dedicatory 

Prayer,   2G8 

Solomon's  Sacrifices.     The  Cities  Built  by  him, 269 

Visit  of  the  Queen  of  Sheba  to  Solomon.     Relioboam 

Refuses  the  Old  Men's  Counsel, 270 

Relioboam  Raisetli  an  Army.  Shisliak  Invades  Judah,  271 
Abijah  Wars  against  Jeroboam,  and  Overcomes  him, . .  272 
Asa  Overcomes  Zerah.    Judah  Makes  a  Covenant  with 

God, 273 

Asa's  League  with  the  Syrians.     Jehoshaphat  Reigns 

AVeli, 274 

Jahoshaphat  Visits  his   Kingdom.      He  proclaims  a 

Fast,    275 

The  Overthrow  of  Jehoshaphat's  Enemies.     Revolt  of 

Edom  and  Libnah, 276 

Ahaziah  Reigns  Wickedly.     Joash  Made  King, 277 

Joash  Falls  into  Idolatry.  He  is  Slain  by  his  Servants,  278 
Amaziah  Overthrows  the  Edomites.     Uzziah  Succeeds 

him, 279 

Jotham's  Good  Reign.     The  Evil  Reign  of  Ahaz, 280 

Hezekiah's  Good  Reign.  The  House  of  God  Cleansed,  281 
Hezekiah  Proclaims  a  Passover.   The  Altars  of  Idolatry 

Destroyed, 282 

Disposal  of  the  Tithes.  Sennacherib  Invades  Judah,  283 
Hezekiah's   Riches   and   Works.      Manasseh   Carried 

Captive  to  Balaylon, 284 

Josiah  Destroys  IdolatrJ^  He  Keeps  a  Solemn  Pass- 
over,    285 

Josiah   Keeps  a   Solemn  Pa.ssover.      He  is  Slain  at 

Megiddo, 286 

Jehoahaz  is  Deposed  by  Pharaoh.   Jehoiakim  is  Carried 

Captive  to  Babylon, 287 

EZRA. — Cyrus  Orders  the  Building  of  the  Temple, 

and  the  Return  of  the  People, 283 


IV 


A  GENERAL  TABLE  OF  CONTENTS. 


Page. 

Number  of  the  People  that  Returned.    The  Foundatiou 

of  the  Temple  laid, 289 

The  Building  o!  the  Temple  Hindered.     Its  Building 

again  Renewed, 290 

Tl)e   Decree   of  Darius  in  favour  of  the  Jews.     The 

Temple  Finished  and  Dedicated, 291 

Ezra  goes  up  to  Jerusalem.     His  Companions  from 

Bab3'lon, 292 

A  Fast  Proclaimed.  Ezra's  Prayer  and  Confession, . .  293 
NEliEMIAH.— Nehemiali  Mourns,  Fasts,  and  Prays. 

•   His  Commission  from  Artaxerxes 294 

Nehemiah's   Commission    from   Artaxerxes.      Names 

and  Order  of  the  Builders, 295 

The  Enemies   are  Wroth,  and   Scoff.      The   Usurers 

Rebuked, 296 

Sanballat  Practises  against  Nehemiah.    The  Charge  of 

Jerusalem, 297 

Manner  of  Reading  and  Hearing  the  Law.     The  Fast 

and  Repentance  of  the  People,    298 

The  Confession  of  the  Levites.      The  Points  of  the 

Covenant,   299 

The    Inhabitants    of   Jerusalem,   and    of    the    Other 

Cities,    300 

Succession  of  the  High  Priests.    Israel  Separated  from 

the  Strangers, 301 

ESTHER. — Ahasuerus   makes    Royal   Feasts  to  his 

Princes  and  Servants, 302 

Vashti  Refuses  to  attend  the  Feasts.     Esther  Choeen 

to  be  Queen, 303 

Haman   seeks  Revenge  on  the  Jews.     Mordecai  and 

the  Jews  Mourn, 304 

Esther's  Banquet  to  the  King  and  Haman.     Mordecai 

Rewarded  for  Former  Service, 305 

Haman   Hanged   on   his  own   Gallows.      Tiie  Jews 

allowed  to  Ddfend  Themselves, 306 

Tlie  Jews  Slay  their  Enemies.     The  Institution  of  the 

Feast  of  Purim, 307 

JOB. — Introduction, 308 

Introduction, 309 

Tlie  Holiness  of  Job,  his  "Wealth,  etc.     Being  Afflicted, 

he  still  Blesses  God 310 

Satan  Further  Tempts  Job.  Job  Reproves  his  Wife,  .  311 
Job  Cursjs  his  Birth,  and  Wishes  for  Death.     Eliphaz 

Reproveth  him  for  Want  of  Religion, 312 

First  Speech  of    Eliphaz.      His  Conclusion  from  the 

Vision 313 

Reply  of  Job  to  Eliphaz.     He  Reproveth  his  Friends 

for  Unkindness, 314 

Job's  Reproof  Continued.     He  Excuses  his  Desire  for 

Death, 315 

First  Speech   of   Bildad,   more   Severe  than  that  of 

Eliphaz, 316 

Reply  of  Job  to  Bildad.  No  Contending  with  God, . .  317 
Job's   Reply  to   Bildad  Continued.      First  Speech  of 

Zophar, 318 

Job's  Reply  to  Zophar.     He  Professeth  his  Confidence 

in  God, 319 

Job  Passes  from  his  Own  to  the  Common  Misery  of 

Mankind, 320 

Second  Speech  of  Eliphaz.  State  of  Wicked  Men, ...  321 
Job's  Reply  to  Eliphaz.    He  Maintaineth  hislnnocency,  322 

Job's  Answer  to  Eliphaz.     Reply  of  Bildad, 323 

Job's  Reply  to  Bildad.  His  Belief  in  the  Resurrection,  324 
Reply  of  Zophar  to  Job.     State  and  Portion  of  the 

Wicked,    325 

Job's  Answer  to  Zophar.  The  Wicked  Despise  God, .  326 
Job  Accused  of  Divers  Sins,  and  Exhorted  to  Repent,  327 
Job's  Answer   to  Eliphaz.      Wickedness  goeth  often 

Unpuni-shed, 328 

The  End  of  the  Wicked.     Bildad's  Reply  to  Job, 329 

Job's  Reply  to  Bildad.     Protesteth  his  Sincerity, 330 

Job's   Speech   Continued.     Wisdom   is  an  Excellent 
Gift  of  God, 331 


P»e6 
Job  Beraoaneth  himself  of  his  Former  Prosperity  and 

Honour, 332 

Job's  Honour  is  Turned  into  Extreme  C'ontempt,  ....   333 
Job's  Solemn  Protestation  of  his  Integrity  in  Several 

Duties, 334 

Job's  Protestations  of  his  Integrity.     Elihu  Reproveth 

Job  and  his  Friends 335 

Elihu  Offers  to  Reason  with  Job.     God  Calleth  Man 

to  Repentance, 336 

Job  Accused  of  Charging  God  with  Injustice.     God 

Onmipotent  cannot  be  Unjust, '  337 

Comparison  not  to  be  made  with  God.     God  is  Just  in 

his  Ways, 338 

How  Job's  Sins  hinder  God's  Blessings.    God's  Words 

to  be  Magnified 339 

God  to  be  Feared  for  His  Great  Works.     Ho  Appears 

in  a  Whirlwind, 340 

God,  by  His  Mighty  Works,  Convinceth  Job  of  Igno- 
rance, etc., 341 

God   Shows   His   Power  among  the  Animals.     Job 

Humbleth  himself  to  God, 342 

God's  great  Power  in  Behemoth,  and  in  the  Leviathan,  343 

Job's  Penitent  Reply  to  God.     God  Blesses  him, 344 

PSALMS. — Introduction, 345 

The  Happiness  of  the  Godl}',  and  the  Unhappiness  of 

the  Ungodly 346 

The  Kingdom  of  Christ.     The  Security  of  God's  Pro- 
tection,      347 

Praj'er  in  Sickness.     Profession  of  Innocency, 348 

God's  Love  to  Man.     God  Praised  for  his  Judgments,  349 
God's  Providence  and  Justice.    Corruption  of  Mankind,  350 

Preservation  in  God.     Hope  of  Everlasting  Life, 351 

David  Praiseth  God  for  his  Manifold  Blessings, 352 

A  Thanksgiving  for  Victory.     Complaint  and  Prayer 

in  Great  Distress, 353 

David  Praiseth  God.     God's  Lordship  in  the  World, .  .   354 
David's  Confidence  in  God.     His  Faith  in  God's  Pro- 
tection,      355 

David  Exhorteth  to  Praise.     Remission  of  Sin  a  great 

Blessing, 356 

God  to  be  Praised  for  His  Goodness,  etc.     An  Appeal 

for  Protection, 357 

The  Different  Estate  of  Men.     David  Imploreth  God's 

Mercy, 358 

The   Benefit  of  Confidence  in  God.     Obedience  the 

Best  Sacrifice, 359 

David's  Zeal  to  Serve  God.     The  Church  Complaiueth,  360 
The  Majesty  of  Christ's  Kingdom.     The  Duty  of  the 

Church, 361 

Confidence  and   Privileges   of  the   Church.     A  Per- 
suasion to  Faith  in  God, 362 

The  Majesty  of  God.     The  Destruction  of  Doeg, 363 

David's  Prayer  in  Distress.      He  Reproveth  Wicked 

Judges, 364 

Nature  of  the  Wicked.     Confidence  in  God, 365 

Desire  for  God's  Strvice.     Infinite  Goodness  of  God, .   366 
An  P]xhortation  to  Praise  God.     David  Complaineth 

of  his  Affliction, 367 

David  Prays  for  Deliverance.     His  Prayer  in  behalf 

of  Solomon 368 

The  Prosperity  of  the  Wicked.     The  Psalmist  Craves 

God's  Help, 369 

The  Psalmist's  Combat  with  Diffidence.     Exhortation 

to  Learn  God's  Law, 370 

Complaints  of  the  Desolation  of  Jerusalem,  and  of  the 

Miseries  of  the  Church, 371 

Negligent  Judges   Reproved.      Blessedness  of  God's 

Service, 372 

A  Complaint  in  Distress.    Praise  to  God  for  His  Favour,  373 
The  State  of  the  Godly.     The  Psalmist  Rebukes  h.is 

Enemies, 374 

An  Exhortation  to  Praise  God.    The  People  Exhorted 

to  Worship  God, 375 


A  GENERAL  TABLE  OF  CONTENTS. 


P«Ke. 

A  Grevious  Complaint.  The  Mighty  Power  of  God. . .  376 
Exhortation    to    Praise    God.       His    Care    for    His 

Servants, 377 

The  Rebellion  of  the  People.      The  Mercy  of  God 

towards  tliem, 378 

God's  Providence  over  His  People.     David  Devoteth 

his  Enemies, 379 

Of  Christ's  Kingdom.     The  People  Incited  to  Praise 

God, 380 

Exhortation  to  Fear  God.  Exhortation  to  Praise  God,  381 
Sundry  Prayers,  Praises,  and  Professions  of  Obedience,  382 
Sundry  Prayers,  Praises,  and  Professions  of  Obedience,  383 
Sundry  Prayers,  Praises,  and  Professions  of  Obedience,  384 
The  Great  Safety  of  the  Church,    The  Churcli  Blcsscth 

God 385 

The  Virtue  of  God's  Blessing.     David's  Zealous  Care 

for  the  Ark, 386 

Exhortations  to  Praise  God.  David's  Confidence  in  God,  387 
Psalm  of  Praise  to  God.     Tlie  Psalmist  Exhorteth  to 

Praise, 388 

PROVERBS.— Introduction, 389 

Design  of  the  Book.  An  Exliortation  to  Fear  God, . .  390 
Wisdom    promiseth   Godliness.      An   Exhortation   to 

Obedience,  etc., 391 

Exhortation   to   Study   Wisdom.      The   Mischiefs  of 

Whoredom, 392 

The  Arts  of  Strange  Women.     The  Excellcncj',  etc., 

of  Wisdom, 393 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices, 394 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices 395 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices,   396 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices,  397 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices, 398 

Sundry  Observations  of  Moral  Virtues,  and  of  their 

Contrary  Vices,  399 

Maxims  and  Observations  of  Solomon, 400 

Maxims  and  Observations  of  Solomon 401 

The  Sayings  of  Agar.    The  Words  of  King  Lemuel, . .   402 
ECCLESIASTES.— Introduction.       The  "     Preacher 

Showeth  that  all  Human  Courses  are  Vain, 403 

Vanity  of  all  Human  Courses  in  the  Works  of  Pleasure,  404 

The  Vanity  of  Pleasure,  and  of  Human  Labour 405 

A  Season   for   Everything.     God  shall  Judge  Man's 

Works, 406 

Vanity  through  Oppression,  etc.     Vanities  in  Divine 

Service,  etc., 407 

Vanities  in  Riches.     The  Vanity  of  Riches,  Children, 

etc 408 

Remedies  against  Vanity  are,  a  Good  Name,  Morti- 
fication, etc., 409 

The  Difficulty  of  getting  Wisdom.     Kings  to  be  Re- 
spected,     410 

Mysteries  of  Providence.  Like  Things  Happen  to  All,  411 
Observations  of   Wisdom   and  Folly.      Men    should 

Revere  Kings, 412 

Exhortations  to  Charitableness.  '  Exhortation  to  the 
Young 413 

THE  SONG  OF  SOLOMON.— Introduction, 414 

The  Bride  Searching  for  and  Finding  the  King, 415 

The  Bride  Searching  for  and  Finding  the  King 416 

Christ  giveth  his  Church  gracious  Promises.    The  Love 

of  Christ  and  the  Church, 417 

Hope  and  Calling  of  the  Church.     John  the  Baptist's 

Ministry, 418 

Christ's  Care  of  the  Church.     The  Profession  of  the 

Church, 419 

The   Church's   Fight  and  Victorv.     She   Glorieth  in 
Christ, .' 420 


P«ge. 
The  Church  Glorieth  in  Christ.      The  Graces  of  the 

Church, 421 

Christ  shows  His  Love  for  the  Church.     The  Church's 

Prayer  for  Fitness, 422 

The  Church  is  Sick  of  Love.  A  Description  of  Christ,  423 
A    Description    of   Christ.     Tlie    Church's   Faith  in 

Christ, 424 

Christ's  Love   for  the   Church.     The   Graces  of  the 

Church  Described, 425 

The  Church's  Faith  and  Desire.      The  Love  of  the 

Church  to  Christ, 426 

ISAIAH.— Introduction, 427 

Introduction, 428 

The  Prophet  Complaineth  of  Jud^ih  for  her  Rebellion,  429 
Judgments  against  Judah.     Exhortations  to  Repent- 
ance,     430 

The  Coming  of  Christ's  Kingdom.     The  Terrible  Day 

of  the  Lord 431 

The  Calamities  coming  upon  Judah  for  Sin, 432 

Christ's  Kingdom  sliall  be  a  Sanctuary.     Parable  of 

Jehovah's  Vineyard, 433 

Parable   of   Jehovah's  Vineyard.      Judgments  upon 

Covctousness,  etc., 434 

Vision  of  Jehovah  in  His  Temple.     The  Prophet  is 

Confirmed  for  his  Message, 435 

A   Remnant  to    bo    Saved.      Ahaz's   Alliance   with 

Assyria, 436 

Christ  is  Promised  for  a  Sign  to  Aliaz, 437 

Judgment  to  come  througli  Assj'ria.    Prophecy  against 

Syria  and  Israel, 438 

Comfort  to  those  who  fear  God,  and  Great  Afflictions 

to  Idolaters,  439 

The  Church's  Joy  in  Christ's  Birth.     Prophecy  as  to 

tlie  Ten  Tribes 440 

Judgments  for  Hypocrisy  and  Impenitence.    Destruc- 
tion of  Assyria  Prophesied,   441 

A  Remnant  of  Israel  shall  be  Saved.     Israel  to  be 

Delivered  from  Assyria, 442 

The  Peaceable  Kingdom  of  the  Promised  Messiah, . . .  443 
The  Calling  of  the  Gentiles.    Mustering  of  the  Armies 

of  God's  AVrath, 444 

Threatened  Destruction  of  Babylon.     The  Restoration 

of  Israel, 445 

The  Jews'  'Triumphal  Song  at  Babylon's  Downfall, . . .  446 
Prophecy  against  Philistia.  A  Prophecy  on  Moab, . . .  447 
Propliecy  as  toMoab.  Prophecy  concerning  Damascus,  448 
The  Woe  of  Israel's  Enemies.     Announcement  to  the 

Ethiopians, ' 449 

Christ's   Kingdom  shall  Strengthen.     Prophecy  as  to 

Egypt, 450 

Prophecy  p.s  to  Egypt.     Her  Calling  to  the  Church,  . .  451 

The  Predicted  Captivity  of  Egypt  and  Ethiopia, 452 

The  Fall  of  Babylon.     Prophecy  as  to  Idumea, 453 

Prophecy  as  to  an  Attack  on  Jerusalem, 454 

Deposition  of  Shebna.     Prophecy  respecting  Tyre, . . .   455 
A   Prophecy  Respecting  Tyre.     Its  Miserable  Over- 
throw,    456 

The   Judgments   of  God  on   the   Land,  which  shall 

Advance  His  Kingdom, : 457 

God  Praised  for  His   Judgments,   etc.     Israel's  Song 

of  Prai.se  for  Restoration, 458 

Prai.-e  to  God  for  his  Favour.     The  Care  of  God  over 

His  Vineyard, 459 

The  Prophet  Threateneth  Ephraim,  and  Rebuketh  their 

Errors, 460 

Christ   the   Sure   Foundation.      Coming  Invasion  of 

Jerusalem, 461 

The  Coming  Invasion  of  Jerusalem,  and  the  Unbelief 

of  the  Jews, 462 

Confidence  in  Egypt  Reproved.    God's  Mercies  towards 

His  Church,  .' 463 

The   Destruction  of  Assyria.      Folly  of  Trusting  in 
Egypt, 464 


Tl 


A  GENERAL  TABLE  OF  CONTENTS. 


Page. 

The  Blessings  of  Christ's  Kingdom.     The  Enemies  of 

Zion  Threatened, 465 

The  Privileges  of  tlie  Godly.     Judgments  ou  Idumea,  466 

Judgments  on  Idumea, 467 

Sennacherib   Invadeth  Judea.     Rabshakeh  Soliciteth 

the  People  to  Revolt, 468 

Hezekiah  Sends  to  the  Prophet.  Sennacherib's  Blas- 
phemous Letter, 469 

Destruction   of   Sennacherib   Predicted.      An   Angel 

Slayeth  the  Assyrians,   470 

Hezekiah  has  his  Life  Prolonged.    The  Sun  goeth  Ten 

Degrees  Backward, 471 

Hezekiah's  Song  of  Thanksgiving.     His  Error  in  the 

Display  of  his  Riches, 472 

The  Babylonian  Captivity  Foretold.    The  Promulgation 

of  the  Gospel, \  .    ..  473 

The  Preaching  of  the  Apostles.     The  Prophet  Com- 

forteth  the  People, 474 

The  People    Comforted.     God's  Mercies  towards  His 

Church, 475 

God  Exhorteth  the  Church.     Christ's  Mission  to  the 

Gentiles,  476 

God  Exhorteth  the  Church  to  Trust  in  Him  without 

Fear,   . . . s 477 

The   People   Reproved  for  Incredulity.     The  Church 

Comforted  with  Promises, 478 

The   Fall   of  Babylon   Foretold.      The  People's  Sins 

Inexcusable, 479 

The  Church  Comforted  with  Promises.     The  Vanity 

of  Idol-worship, 480 

The  People  Exhorted  to  Praise  God.    The  Church's 

Deliverance  by  Cyrus, 481 

God,  by  His  Omuipoteney,  Challengeth  Obedience  to 

Him,    482 

Babylon's  Idols  could  not  Save  her.     God  Saveth  His 

People  to  the  End, 483 

Judgments  upon  Babylon  and  Chaldea.  The  Revel- 
ation of  the  Prophecies,       484 

God's   Exhortation    to    Obedience,    because    of   His 

Power  and  Providence, 485 

Christ  Sent  to  the  Gentiles.     God's  Constant  Love  to 

His  Church,    486 

The   Ample    Restoration  of  the  Church.     Judgments 

on  Israel  Provoked  by  them 487 

Encouragement  to  trust  in  God.    Christ  Defendeth  His 

People,    488 

Christ's  Free   Redemption.      His   Kingdom   shall  be 

Exalted,    ; 489 

Christ's  Kingdom   shall   be  Exalted.     His  Vicarious 

Sufferings  Foretold, 490 

Christ's  Sufferings  Foretold  by  the  Prophet, 491 

Christ's  Sufferings  Foretold.     The  Church  Comforted 

with  Promises, 492 

The  Call  of  the  Gentile  World.  Their  Certain  Deliver- 
ance, Edification,  etc., 493 

Exhortation  to  Holiness  of  Life.     The  Peaceful  Death 

of  the  Righteous, 494 

The  Jews   Reproved  for  Idolatry.      Promises  to  the 

Penitent, 495 

Reproof  of  the  People  for  Hypocrisy.     Blessings  due 

for  Godliness,  etc 496 

The  Sins  of  the  People.  Salvation  is  only  of  God, . . .  497 
Israel's    Glory   after   her   Affliction,   and    tlie    Great 

Blessings  to  follow 498 

The  OEBces  of  Messiah.  Prayers  for  Zion's  Resto- 
ration,   499 

The  Office  of  the   Ministers.     Messiah  coming  as  the 

A-venger, 500 

The  Church  professes  her  Faith,  and  Prnyeth  to  God,  501 
God's   Reply   in  Justification   of   His   Dealings  with 

Israel,   502 

The  Church  Professes  her  Faith.     The  Gatherings' of 

all  Nations, 503 


P'Ce, 

God  Comforteth  His  Humble  People.    His  Judgments 

against  the  Wicked, 504 

JERKMIAH  —Introduction, 505 

The  Time  and  the  Calling  of  Jeremiah, 506 

Jeremiah's  Prophetical  Visions.     God's  Expostulation 

with  the  Jews, 507 

The  People  cause  their  own  Calamities,  by  their  Sins,  508 
Judaii's  Confidence   Rejected.     God's  Mercy  towards 

the  People, 509 

Promises  to  the  Penitent.     God  Calleth  Israel  by  His 

Promise,  510 

God  Exhorteth  Judah  to  Repentance.    His  Judgments 

upon  the  Jews, 511 

Judgments  upon  the  Jews  for  Impiety.     Zion's  Foes 

prepare  War  against  her, 512 

The  Prophet  Lamenteth  the  Judgments  of  God  because 

of  tlie  People's  Sins, 513 

The  People  Tiircatened  for  Idolatry.  They  are  Ex- 
horted to  Mourn  for  Sins, 514 

The  Prophet  U()braideth    the   Jews,  and   Lamenteth 

their  Manifold  Sins, 515 

The  Jews   Exiiorted  to   Mourn.      Contrast  between 

Jehovah  and  Idols, 516 

The  People  Exhorted  to  Flee  from  Calamity.   Jeremiah 

Proclaimeth  God's  Covenant, 517 

Many   Coming   Evils   Predicted.      Complaint   of   the 

Prosperity  of  the  Wicked, 518 

A  Return  from  Captivity  Promised.     The  Destruction 

of  tiie  People  Prefigured, 519 

Abominations  the  Cause  of  Judgments.    Drought  Sent 

in  Judgment  on  Judea, 520 

The  Rejection  of  the  Jews.    The  Prophet  Complaineth 

to  God, 521 

The  Jews'  Utter  Ruin  Foreshown,  because  they  were 

worse  than  their  Fathers, 522 

The  Jews'  Love  of  Idolatry.  The  Salvation  of  God, .  523 
The   Sabbath    to  be   Hallowed.     God's   Power  over 

Nations, 524 

Judah  is  Threatened.  The  Desolation  of  the  Jews,  . .  525 
The  Fearful  Doom  of  Pashur.  The  Prophet  Com- 
plaineth of  his  Misery 52G 

Zedekiah  Consults  the  Prophet.     An  Exhortation  to 

Repentance, 527 

The  Judgment  of  Shallum,  of  Jehoiakim,  and  of  Coniah,  528 
A  Prophecy  of  Restoration.  Christ  to  be  the  King, .  .  529 
Against   False   Prophets,   and   Mockers   of  the  True 

Prophets, 530 

Restoration  of  the  Captives  in  Babylon.    The  Seventy 

Years'  Captivity  Predicted, 531 

The  Prophet  Foreshadoweth  the  Overthrow  of  Divers 

Nations 532 

The  Prophet  Exhorteth  to  Repentance.  The  Sub- 
jection of  the  Kings  Predicted, 533 

The  Removal  of  the  Sacred  Vessels  Foretold.     Han- 

aniah's  False  Propliecj"-, 534 

The  Prophets'  Letter  to  the  Captives,  Foretelling  their 

Return  after  Seventy  Years, 535 

Restoration  of  the  Jews  from  Babylon.  God  Com- 
forteth the  People 536 

The  Restoration  of  Israel,  and  the  Publication  thereof,  537 
Rachel,  Mourning-,  is  Comforted.    Ephraim,  Repenting, 

is  brought  home  again, 538 

Christ  is  Promised.     His  Care  over  tiie  Church 539 

Jeremiah  Imprisoned  for  his  Peophecy.    In  his  Prayer 

he  Complaineth  to  God '. . .   540 

Restoration    from    Babylon    Promised.       Christ    the 

Branch,  and  His  Kingdom, 541 

The  Captivity  of  Zedekiah  Foretold.     Disobedience  of 

the  Jews  Condemned, 542 

Baruch  Writes  Jeremiah's  Prophecies.    King  Jehoiakim 

Burns  the  Roll, 543 

Chaldeans  Raise  the  Siege.    Their  Return  and  Success 

Predicted, 544 


A  GENERAL  TABLE  OF  CONTENTS. 


TW 


P»ge. 

The  Prophet  Imprisoned.    Taking  of  Jerusalem,  and 

Zedekiah's  Fate, U5 

Jerusalem   Ruined  by  Nebuchadnezzar.      The  Jews 

Resort  to  Gedaliah, 646 

The  Murder  of  Gedaliah  by  Ishmael.     The  Jews  and 

Johanan  Inquire  of  God 547 

The   Prophet    Reproves  the  Jews'   Hypocrisj'.      lie 

Foretelleth  tlie  Conquest  of  Egypt, 548 

The    Obstinacy   of   the    Jews.      Jeremiah    Comforts 

Baruch, 549 

Jeremiah  Foretelleth  the  Overthrow  of  the  Egyptians 

by  Nebuchadnezzar, 550 

Israel  is  Comforted.  Prophecy  against  the  Philistines,  551 
The  Judgment  of  Moab,  for  their  Contempt  of  God, . .  552 
The  Restoration  of  Moab.     Judgments  upon  Ammon, 

Idumea,  etc., 553 

The   Judgment  of  Edom,  Damascus,   Kedar,   Ilazor, 

and  Elara, 554 

The  Restoration  of  Elam.  Babylon's  Coming  Downfall,  555 
The  Judgment   of  Babylon,   and  tlie  Restoration  of 

Israel, 556 

The  Severe   Judgment   of   God   against  Babylon  m 

Revenge  of  Israel, 557 

The  Severe   Judgment  of   God  against  Babylon  in 

Revenge  of  Israel, 558 

Jeremiah  Delivers  this  Prophecy  to  Seraiah.   Jerusalem 

Besieged  and  Taken, 559 

LAMENTATIONS.— Introduction 560 

The  Miserable  State  of  Jerusalem,  by  Reason  of  her 

Sin,    561 

Jerusalem  Complainetli  to  God.     Jeremiah  Lamenteth 

her  Misery, 562 

The  Faithful  Bewail  their  Calamities.     They  Nourish 

their  Hope  through  God, 563 

God's   Justice  Acknowledged.      Zion   Bewaileth  her 

Pitiful  State, 564 

Zion   Confesseth  her  Sins.     Her  Pitiful  Complaint  to 

God, 565 

EZEKl EL. —Introduction, 566 

Ezekiel's  Vision  by  the  Chebar,  of  Four  Cherubim  and 

Wheels, 567 

The  Vision  of  Four  Cherubim,  and  of  the  Four  Wheels,  568 
Vision   of   tlie   Glory  of  God.     The   Commission  of 

Ezekiel, 569 

God  Encourageth  the   Prophet.      God   Openeth   and 

Shutteth  his  Mouth 570 

The  Type  of  a  Siege.  Tlie  Hardne!5s  of  the  Famine,,  571 
The  Type  of  the  Propliet's  Hair.    The  Judgment  upon 

Jerusalem, 572 

The  Faithful  Exhorted  lo  Lament.  The  Final  Des- 
olation of  Israel,   573 

The    Repentance    of   the    Escaped.      The   Idolatries 

Practised  in  Jerusalem, 574 

The  Image  of  Jealousy.  Tammuz  and  Sun-wor- 
shippers,      575 

The  Sealing  of  the  Faithful,  and  the  Destruction  of 

the  Rest, 576 

The  Vision  of  the  Coals  of  Fire.     The  Vision  of  the 

Cherubim, 577 

The  Judgment  of  the  Princes.     The  Sudden  Death  of 

Pelatiah,  578 

The  Glory  of  God   leaveth  the  City.     The  Captivity 

of  Zedeklah  Typified, 579 

The  Jews'  Presumptuousness  Reproved.    The  Reproof 

of  Lying  Prophets 580 

The  False  Prophets'  Teachings,  and  God's  Consequent 

Judgments, 581 

An    E.vhortution   to   Repentance,   for   fear  of   God's 

Judgments, 582 

Tiie   Rejection   of   Jerusalem.      Her    Original    State 

Described, 583 

Jerusalem's  Monstrous  Whoredom,  and  her  Grevious 

Judgment, 584 


Far. 

Jerusalem's  Grevious  Judgment.    Her  Sin  Calleth  for 

Punishment, 585 

Mercy  Promised  in  the  End.     Parable  of  Two  Eagles 

and  a  Vine 586 

God's  Judgment  upon  Jerusalem  for  Revolting  from 

Babylon  to  Egypt .* 581 

God's  Just  Dealings  with  Men.     Every  Man  Judged 

by  his  own  Acts, 588 

Every  Man  shall  be  Judged  by  his  own  Good  or  Bad 

Actions, 589 

A  Lamentation  for  the  Princes.     A  Recital  of  Israel's 

Rebellions,   590 

Israel's  Rebellions  in  the  Wilderness,  and  in  the  Land 

of  Canaan 591 

God  Promiselh  to  Gather  Israel  through  the  Power  of 

the  Gospel, 692 

A  Prophecy  against   Jerusalem.      A   Sword  drawn 

against  Israel, 593 

A  Prophecy  against  Jerusalem,  Israel,  and  the  Am- 
monites,     594 

God's  Judgment  on  Jerusalem's  Sins.     Israel's  and 

Judah's  Punishment, 595 

The  Whoredoms  of  Aholah  and  Aholibah, 596 

Vision  of  the  Boiling  Caldron,  and  of  the  Death  of 

Ezekiel's  Wife, 59T 

God's  Vengeance  upon  Ammon,  Moab,  Seir,  Edom,  etc.,  598 
The  Judgment  of  Tyre.  The  Power  of  Nebuchad- 
nezzar,     599 

The  Mourning  for  the  Fall  of  Tyre.     Her  Riches  and 

Large  Commerce, 600 

The  Riches  and  Commerce  of  Tyre.  The  Irrecover- 
able Fall  of  the  City, 601 

God's  Judgment  on  the  King  of  Tyre.     Judgment  of 

Zidon,  and  Israel  Restored, 602 

The  Judgment  of  Pharaoh.  The  Restoration  of  Egypt,  603 
The  Desolation  of  Egypt  by  the  Arm  of  Babylon, ....  604 
The  Greatness  and  Fall  of  Assyria.     A  Lamentation 

for  the  Fall  of  Egypt,  605 

Babylon  shall  Destroy  Egypt.     The  Duty  of  Ezekiel 

as  Watchman, 606 

God's  Judgments  upon  Jerusalem.     Reproof  of  the 

False  Shepherds,   607 

The  Kingdom  of  Christ.  God's  Judgment  on  Edom, .  608 
Tlie  Land  of  Israel  is  Comforted,     Israel  is  Rejected 

for  her  Sins,   609 

The  Blessings  of  Christ's  Kingdom.    The  Vision  of  Dry 

Bones  Revivified, 610 

The  Union  of  Israel  and  Judah.    The  Army  and  Malice 

of  Gog, 611 

God's    .Tudgraent    against   Gog.      Further    Prophecy 

against  him, 612 

The  Feast  of  the  Fowls.     A  Picture  of  the  Restored 

Temple, 613 

A  Picture  of  the  Restored  Temple.     A  Description  of 

the  Gates, 614 

The  Chambers  of  the  Temple.     The  Chambers  of  the 

Priests,   615 

The  Prophet  Exhorteth  to  Repentance.     Ordinances 

for  the  Prince  and  Priests 616 

The   Allotment   of   the    Land.      Ordinances  for  the 

Prince,  etc., 617 

The  Virtue  of  the  Holy  Waters.     The  Division  of  the 

Land  by  Lot, 618 

DANIEL.— Introduction, 619 

Introduction, 620 

Nebuchadnezzar  Besieges  Jerusalem.    The  Babylonian 

Captivity  Begins, 621 

The   Hebrew   Children   Educated.      The    Dream    of 

Nebuchadnezzar, 622 

Nebuchadnezzar's    Dream.      Daniel's    Interpretation 

Thereof, 623 

Daniel  Telieth  the  King's  Dream,  and  the  Interpretation 

of  it, 624 


A  GENERAL  TABLE  OF  CONTENTS. 


P«gc. 

Daniel  Telleth  the  King's  Dream,  and  the  Interpretation 

thereof;  625 

Daniel's  Advancement.  The  Golden  Image  set  up,  . .  62G 
Shadrach,  Meshach,  and  Abed-nego  Delivered  from  the 

Fiery  Furnace, 627 

Nebuchadnezzar  Relates  his  Dream,  which  is  Inter- 
preted by  Daniel, '. 628 

The  King's  Dream  Fulfilled,  and  his  Edict  concerning  it,  629 
Belshazzar's  Impious  Feast.     The  Handwriting  on  the 

Wall, 630 

The  Monarchy  Transferred  to  the  Medes.  Daniel  Dis- 
obeys the  King's  Decree, 631 

Daniel  Cast  into  the  Lion's  Den.     The  Vision  of  the 

Four  Beasts, 632 

Vision  of  tlie  Four  Beasts.  The  Interpretation  thereof^  633 
Vision  of  the  Four  Beasts.  The  Interpretation  thereof,  634 
Vision  of  the  Four  Beasts.  The  Interpretation  thereof,  635 
The  Interpretation  of  the  Vision.     Vision  of  the  Ram 

and  He-Goat, 636 

Vision   of   the    Ram    and    He-Goat.      Twenty-three 

Hundred  Days  of  Sacrifice, 637 

Gabriel  Comforteth  Daniel,  and  Interpreteth  the  Vision,  638 
Daniel's  Confession  and  Prayer  for  the  Restoration  of 

Jerusalem, 639 

Gabriel  Informeth  Daniel  of  the  Seventy  Weeks, 640 

Gabriel  Informeth  Daniel  of  the  Seventy  Weeks, 641 

Daniel  seeth  a  Glorious  Vision.     He  is  Comforted  by 

an  Angel,  642 

Daniel   Comforted  by  an  Angel.     The  Overthrow  of 

Persia  by  Grecia ^ 643 

Leagues  and  Confiicts  between  the  Kings  of  the  South 

and  the  North, 644 

Leagues  and  Conflicts  between  the  Kings  of  the  South 

and  the  North, 645 

Leagues  and  Conflicts  between  the  Kings.  The  Invasion 

of  the  Romans, 646 

Tlie  Invasion  of  the  Romans.     The  DeUverance  of 

Israel,   647 

The  Deliverance  of  Israel.      David  Informed  of  the 

Times 648 

HOSEA— Introduction, 649 

The  Spiritual  Whoredom  of  Israel.     The  Idolatry  of 

the  People,  650 

God's  Judgments  against  the  People.     His  Promises 

of  Reconciliation  with  tliem, 651 

Israel's  Condition  in  their  Dispersion.  God's  Judgments 

Denounced  upon  them, 652 

God's  Judgments  against  Israel.     An  Exhortation  to 

Judah  to  Repent, 653 

God's  Judgments  on  the  Priests,  the  People,  and  the 

Princes  of  Israel, 654 

The  Israelites'  Exhortation  to  each  other  to  Seek  the 

Lord, 655 

A  Reproof  of  Manifold  Sins.     God's  Wrath   against 

Hypocrisy, 656 

Destruction  is  Threatened  for  Impiety  and  Idolatry,  . .  C57 
Israel's  Distress  and  Captivity.   Reproofs  and  Tlireaten- 

ings  for  Idolatry, , 658 

Reproof  and  Threatenings  for  Idolatry.  The  Ingrati- 
tude of  Israel, 659 

God's  Judgment  upon  Israel.     Reproof  of  Ephraim 

and  Judah, 660' 

Ephraim  and  Judah  Exhorted  to  Repent.     Ephraim's 

Sins  Provoke  God, 601 

God's   Anger  against    Ephraim.      A    Judgment    for 

Rebellion, 6G2 

JOEL. — Introduction, 663 

Joel  Exhorteth  to  an  Observance  of  Sundry  Judgments 

of  God, 664 

The  Prophet  Prescribeth  a  Fast.     The  Terribleness  of 

God's  Judgments, 665 

The  Prophet  Comforteth  Zion  with  Present  and  Future 

Blessings,  666 


Fagc* 

Future  Blessings  to  Zion  Promised.    God's  Judgments 

against  her  Enemies, 667 

God  to  be  known  in  His  Judgments.     His  Blessing 

upon  the  Church, 668 

AMOS. — God's    Judgments    upon    Syria,    Philistia, 

Tyre,  Edom,  and  Ammon, 669 

God's  Judgments  upon  Syria,  Philistia,  etc.   His  Wrath 

against  Moab, 670 

God's  Judgments  against  Judah  and  IsraeL     Israel's 

Ingratitude  to  God, 671 

The  Publication  of  God's  Judgment  against  Israel,  and 

the  Cause  thereof, 672 

Israel  Reproved  for  Oppression,  for  Idolatiy  and  for 

Incorrigibleness, 673 

A  Lamentation  for  Fallen  Israel.     An  Exhortation  to 

Repentance, 674 

God  Rejecteth  Hypocritical  Service.     Denunciation  of 

Zion  and  Samaria, 675 

The    Desolation   of   Israel.      The  Judgment  of   the 

Grasshopper.^!, 676 

Vision  of  the  Fire  and  the  Plumb-line.    Amaziah  Com- 

plaineth  of  Amos, 677 

Vision  of  a  Basket  of  Fruit.     A  Famine  of  the  Word 

Threatened 678 

The  Certainity  of  the  Desolation.     The  Restoration  of 

David's  Taiaernacle, 679 

OB  ADIAH.— The  Doom  of  Edom, 680 

The  Destruction  of  Edom.     The  Salvation  of  Jacob,,   681 

JONAH.— Introduction 682 

Jonah's  Commission  to  the  City  of  Nineveh.     Flight, 

Punishment,  and  Preservation  by  Miracle, 683 

Jonah  Swallowed  by  a  Fish.     His  Prayer  of  Faith  to 

God 684 

The  Repentance  of  the  Ninevites.   God  Repents  of  the 

Evil  Threatened, 685 

God  Repents  of  the  Evil  Threatened.     Jonah  Repines 

at  God's  Mercy  to  Nineveh, 686 

MTC AH.— Introduction, 687 

God's  Wrath  against  Samaria  and  Judah.  Micah  Ex- 
horts them  to  Mourning, 688 

Samaria  and  Judali  Called  to  Mourn.     Denunciation 

of  the  Evils  Prevalent, 689 

A  Reproof  of  Injustice  and  Idolatry.     A  Promise  of 

Restoring  Jacob, 690 

Tlie  Falsehood  of  the  Prophets.     The  Glory,  Peace, 

and  Victory  of  Zion, 691 

Mieah   Foretelleth   Christ's  Birth,  His  Kingdom,  and 

His  Conquest 692 

The  Kingdom  of  Christ.     God's  Controversy  with  His 

People, 693 

God's  Controversy  with  His  People,  for  their  Injustice 

and  Idolatry, 694 

The  Church's  Confidence  in  God.     He  Comforteth  her 

by  Promises, 695 

NAHUM.— Introduction. 696 

The  Goodness  of  God  to  His  People,  and  His  Severity 

to  His  Enemies, 697 

God's  Severity   against  His  Enemies.      His  Armies 

against  Nineveh,   698 

God's  Armies  against  Nineveh.     Her  Miserable  Ruin,  699 

The  Repetition  of  Nineveh's  Doom, 700 

HABAKKUK.— Habakkuk's     Expostulation      with 

Jeliovah  on  account  of  the  Prevalence  of  Injustice,  701 
The  Eternity  and  Purity  of  God.    The  Prophet  Receives 

a  Revelation, 702 

The  Chaldean  shall  be   Punished   for  his  Insatiable 

Rapaeitj^ 703 

Judgment  upon  the  Chaldeans.     Habakkuk's  Prayer 

to  God,  : 704 

Habakkuk,  in  his  Prayer,  Trembleth  at  God's  Majesty,  705 

ZEPHANI AH.— Introduction, 706 

God's  Severe  Judgment  against  Judah  for  the  Divers 

Sins  of  the  Land, 707 


A  GENERAL  TABLE  OF  CONTENTS. 


ir 


F»RC. 

God's  Severe  Judgment  against  Judah.     Exhortation 

to  Repent  ere  Judgment, 70S 

The  Judgment  of  Pliilistia,  Moab,  etc.     A  Sharp  Re- 
proof of  Jerusalem fOO 

An  Exliortation  to  Wait  for  tlie  Restoration  of  Israel,  710 
HAGGAL— Haggai  Reproveth  the  People  for  Neg- 
lecting to  Build  God's  House, 711 

The  Prophet  Incites  the  People  to  the  Building  of  the 

Temple, 712 

The   People   Encouraged  to  Work   by  the   Promised 

»      Glory  of  the  Second  Temple, 713 

The   Glory  of  the  Second  Temple.     No  Santilication 

without  Obedience,  714 

ZECH  A RI AH.— Introduction, 715 

Zechariah  Exhorteth  to  Repentance.     Tlie  Vision  of 

the  Horses, 7 IG 

Comfortable  Promises  made  to  Jerusalem.     Vision  of 

Horns  and  Carpenters, 717 

Vision  of  the  Measuring-line.    God's  Presence  in  Zion 

Promised .' 718 

The  Restoration  of  the  Church.      Christ  the  Branch, 

is  Promised 719 

Christ  the  Branch,  is  Promisedi    Vision  of  the  Golden 

Candlestick, 720 

By  tlie  Vision  of  the  Two  Olive  Trees  arc  .shown  tlie 

Two  Anointed  Ones, 721 

The  Vision  of  the  Flying  Roll,  and  that  of  tlie  Woman 

in  t!ie  Ephah 722 

The  Vision  of    the   Four   Chariots,  and  tiiat  of  the 

Crowning  of  Joshua, 723 

Christ  the  Branch,  Typified.      Fasting  Reproved  by 

Zechariah, 724 

Sin  tlie  Cause  of  Punishment.      The  Restoration  of 

Jerusalem, 725 

Good  Works  Required  by  God.     God  Defendeth  His 

Church, ' 726 

God  Defendeth  His  Church.     The  Coming  of  Christ 

Foretold,  . . '. 727 

Promises  of  Victory  and  Defence.     God  only  to  be 

Sought  unto,  not  Idols, 728 

As  God  has  Visited  His  Flock  for  Sin,  .so  He  will  Save 

and  Restore  them, 729 

The  Destruction  of  the  Second  Temple,  and  the  Jewish 

Polity  for  Messiah's  Rejection, 730 

The   Staves   of   Beauty  and  Bands  Broken   by   the 

Rejection  of  Christ, 731 

Jerusalem  a  Cup  of  Trembling.     The  Restoration  of 

Judah, • 732 

Cleansing    of    the    Jews    from    Idolatry  and    False 

Prophecy, 733 

The   Destroyers  of   Jerusalem    Destroyed.      Christ's 

Coming  and  Kingdom. 734 

The  Plague  of  Jerusalem's  Enemies.     The  Remnant 

shall  Turn  to  the  Lord 735 

MALACHI. — Introduction.     The  Prophet  Complain- 

eth  of  Israel's  Irreligiousness  and  Profoneness, .  . . .   736 
The   Prophet   Complaineth  of  Israel's  Irreligiou.sness 

and  Profaneness,   737 

The  Priests  Reproved  for  Neglect,  and  the  People  for 

Idolatry,  etc., 738 

Reproof  of  the  People  for  Adulterv,  etc.     The  coming 

of  Christ  Foretold, '. 739 

The  Coming  of  the  Messiah    to    Punish    tlio   Guilty 

People,   740 

Promises  to  the  Righteous.     God's  Judgment  on  the 

Wicked, 741 

The  Mission  of  the  Prophet  Elijah  before  the  Dreadful 

Day  of  the  Lord, 742 

NEW  TESTAMENT. 

The  Gospel  of  ST.  MATTHEW.— Introduction, ...  3-4 
The  Genealogy  of  Christ,  from  Abraham  to  Josepii,  . .  5 
The  Birth  of  the  Messiah.    The  Visit  of  the  Wise  Men,       G 


ITerod  Troubled  because  of  Christ's  Birth.     The  Wise 

Men  Present  their  Gifts, 7 

Tlie  Fligiit  into  Egypt.  The  Massacre  of  the  Innocents,  8 
Christ  Brought  again  to  Galilee.     Preaching  of  John 

the  Baptist, 9 

John's  Otlice,  Life  and  Baptism.      He   Reprehendeth 

the  Pli;irisees, 10 

John  Reprehendeth  the  Pharisees.     The  Baptism  of 

Clirist  by  John, 11 

Descent  o!  tlie  Holy  Ghost  in  form  of  a  Dove.     Christ 

Fastetli  Forty  Days  and  is  Tempted, 12 

Christ  Fastetli   Forty  Days,  and   is   Tempted  by  the 

Devil, 13 

Chri.st  is  Tempted  by  tlio  Devil.     He  is  Ministered  to 

by  Angels, 14 

Christ's  Entry  into  Galilee.  He  Preacheth  in  Caper- 
naum,       15 

Calling  of  Peter,  Andrew,  etc.    Christ's  Sermon  on  the 

Mount, 16 

Christ's  Sermon  on  the  Mount.     The  Beatitudes :    The 

Meek,  etc., 17 

Christ's  Sermon  on  the  Mount.     The  Beatitudes :    The 

Merciful,  etc., 18 

Christ's  Sermon  on  the  Mount.     The  Beatitudes :    The 

Persecuted, 19 

Clirist's  Sermon  on  the  Mount.     He  Comes  to  Fulfil 

the  Law, 20 

Christ's  Sermon  on  the  Mount.  The  Sixth  Command- 
ment Illustrated, 21 

Christ's  Sermon  on  the  Mount.  The  Seventh  Com- 
mandment Illustrated, 22 

Christ's  Sermon  on  the  Mount.  The  Third  Command- 
ment Illustrated, 23 

Christ's  Sermon  on  the  Mount.     Against  Ostentation 

in  Rigliteousness, 24 

Christ's  Sermon  on  the  Mount.     The  Lord's  Prayer  a 

Model, 25 

Christ's  Sermon  on  the  Mount.  The  Lord's  Prayer.  . .  26 
Christ's  Sermon  on  the  Mount.     Against  Ostentation 

in  Fasting, 27 

Christ's   Sermon   on  the   Mount.      Against   Care  for 

Worldly  Things, 28 

Christ's  Sermon  on  the  Mount.     A  Reproof  of  Rash 

Judgment, ■ 29 

Christ's  Sermon  ou  the  Mount.     Its  Conclusion  and 

Eftect, 30 

The  Conclusion  of  the  Sermon.      The  Healing  of  a 

Leper, 31 

Incidents  Illustrative  of  Discipleship.     The  Rash  and 

Procrastinating  Disciples, 32 

The  Irresolute  Disciple.     Tlie  Call  of  Matthew, 33 

Two  Blind  Men  Healed.  A  Dumb  Demoniac  Cured, . .  34 
Mission  of  the  Twelve  Apostles.     Christ's  Commission 

to  them, 35 

Ciirist   Comforteth   His  Disciples  against  Persecuting 

Enemies, 36 

God's  Protection  Promised  to  His  Faithful  Ministers, . .  37 
John  Sendeth    his   Di.sciples   to   Christ.     The  Gospel 

Revealed  to  the  Simple, 38 

Christ's  Invitation  to  the  Weary.     The   Blindness  of 

the  Pharisees  Reproved, 39 

The  Healing  of  a  Withered  Hand,    Jesus  Retires  to 

Avoid  Danger, 40 

Blind  and  Dumb  Demoniac  Healed.     The  Sin  against 

the  Holy  Ghost 41 

A  Sign  Demanded,  and  the  Rejily.     Jesus  Teaches  by 

Parables, 42 

Reason  for  Teaching  in  Parables.    Parable  of  the  Tares 

and  the  Wheat, 43 

Parable  of  the  Wheat  and  the  Tares.     Parable  of  the 

Mustard  Seed 44 

Parable  of  the  Pearl  of  Great  Price.    Christ  Contemned 

by  His  Countrymen, 45 


A  GENERAL  TABLE  OF  CONTENTS. 


Page. 

Discourse  on  Ceremonial  Pollution.    Man  is  not  Defiled 

by  what  he  Eats, 46 

Peter's  No'ole  Confession  of  Christ.     The  Benediction 

Pronounced  upon  Him, 47 

Jesus  Foreshoweth  His  Deatli.     Peter  Eeproved  by 

Him,   48 

Christ  Foretelleth  His  Passion.  The  Tribute  Money, .  49 
The  Disciples  Warned  to  lie  Humble.     The  Parable  of 

the  Unmerciful  Debtor, 60 

Christ's  Final  Departure  from  Galilee.    The  Parable  of 

the  Labourers,   , 51 

The  Parable  of  the  Labourers.    The  Authority  of  Jesus 

Questioned, 52 

Tlie  Parable  of  the  Wicked  Husbandmen,  who  Slew 

such  as  were  sent  unto  them, 53 

Marriag;e   of   the   King's   Son.      The   Calling  of   the 

Gentiles,  54 

Denunciation  of   tiio   Scribes  and   Pharisees.     Woes 

Threatened. against  their  Sins, 55 

Hypocrisy  and  Blindness  Denounced.  Clirist's  Lament- 
ation over  Jerusalem,   56 

Tiie  Destruction  of  the  Temple.     Parable  of  the  Ten 

Virgins, » 57 

The  Parable  of  the  Ten  Virgins.     The  Parable  of  the 

Talents, 58 

The  Parable  of  the  Talents.     Description  of  the  Last 

Judgment, 59 

Description  of  the  Last  Judgment.     The  Sentence  of 

the  Accursed 60 

Remorse  and  Suicide  of  Judas.    Crucifixion  and  Death 

of  Christ, 61 

The  Testimony  of  the  Centurion.      The  Resurrection 

Announced, 62 

Clu-ist's  Appearance  to  the  Women.     He  Meets  with 

the  Disciples, 63 

The  Gospel  of  ST.  MARK.— Introduction, 64 

The  Preaching  and  Baptism  of  John.     The  Healing  of 

a  Demoniac  at  Capernaum, 65 

The  Healing  of  Peter's  Mother-in-Law,  and  of  Many 

other  Diseased  Persons, 66 

Christ  Preacheth  in  Capernaum,  and  Healeth  one  Sick 

of  Palsy, 67 

Tlie  Parable  of  the  Sower,  and  the  Meaning  thereof, . .  68 
Christ's  Reason  for  Teaching  in  Parables.     He  Stills  a 

Tempest,  on  the  Sea  of  Galilee, 69 

Christ  Stilleth  the  Tempest.    Tlie  Cure  of  tlie  Gadarene 

Demoniac, 70 

Jairus'  Daughter  Restored  to  Life.     Woman  with  an 

Issue  of  Blood  Healed, 71 

Jairus'  Daughter  Raised  to  Life.     John  the  Baptist's 

Imprisonment  and  Death,   72 

Joiin  the  Baptist  Beheaded.     Five  Thousand  People 

Fed, 73 

Five  Thousand  People  Fed.     Jesus  Walketh  upon  the 

Sea, 74 

Jesus  Walketh  upon  the  Sea.     He  Healeth   all  who 

Touch  Him, 75 

The  Syro-phoenician  Woman.     Deaf  and  Dumb  Man 

Healed, 76 

Deaf  and  Dumb  Man  Healed.     Feeding  of  the  Four 

Thousand, 77 

The  Leaven  of  the  Pharisees  and  Sadducees.     Blind 

Man  at  Bethsaida  Restored  to  Sight, 78 

The  Disciples  Dispute  with  the  Scribes.     A  Dumb  and 

Deaf  Spirit  Cast  Forth 79 

Second  Announcement  of  Christ's  Death.   The  Twelve 

Strive  as  to  who  should  be  Greatest, 80 

Cautions  against  Offending  the  Faithful.    Christ's  Third 

Announcement  of  his  I)eath, 81 

Ambitious  Request  of  James  and  John,  and  the  Reply 

of  our  Lord, 82 

The  Barren  Fig  Tree  Cursed,  and  Lessons  to  be  De- 
rived therefrom 83 


On  Paying  Tribute  unto  Caesar.     The  Error  of  the 

Sadducees  Confuted,   84 

The  First  Great  Commandment.     The  Second  Great 

Commandment,    85 

Christ  Baffles  the  Pliarisees.    Destruction  of  Jerusalem 

Prophesied, 86 

Great  Calamities  to  Happen.     The  Signs  of   Christ's 

Corning, 87 

The  Signs  of  Christ's  Coming.     Warnings  to  Prepare 

for  it, 88 

Conspiracy  to  Put  Jesus  to  Death.     The  Anointing  at         % 

Bethany, 89 

Jesus  before  the  Sanhedrim.     Peter  Follows  Him  to 

Trial 90 

Annas  Sends  Jesus  to  Caiaphas.      Condemnation  of 

Jesus  by  the  Sanhedrim, 91 

Christ  Questioned  by  theHigli  Priest,  and  His  Answers 

in  Return .' 92 

Peter's  l.ieni.ds  of  his  Lord.     The  Redeemer's   Look 

upon  Peter, 93 

The  Resurrection  Announced  to  the  Women.  Appear- 
ances of  Jesus  after  His  Resurrection, 94 

The  Gospel  of   ST.  LUKE.— Introduction 95 

The  Preface  of  Luke  to  his  Gospel.  The  Announce- 
ment of  the  Forerunner, 36 

The  Annunciation  of  Christ.     The  Visit  of  Mary  to 

Elizabeth, 9? 

The  Prophecy  of  Zacharias.     The  Birth  of  Christ,  ...     98 

The  Birth  of  Ciirist.     Tl)e  Circumcision  of  Christ, 99 

Simeon   and    Anna   Prophecy  of   Christ.      His   First 

Conscious  Visit  to  Jerusalem, 100 

Christ  Disputes  with  the  Doctors.     Jolin's  Preacliing, 

Baptism,  and  Imprisonment, 101 

The  Baptism  of  Christ.  The  Genealogy  of  Christ,  . . .  102 
Christ  Beginneth  to  Preach.     Miraculous  Draught  of 

Fishes, ." 103 

Plucking  Corn  on  tlie  Sabbath.     Tlie  Twelve  Apostles 

Chosen, 104 

Christ's  Testimony  of  John.    His  Feet  washed  with 

Tears 105 

Christ   Ministered  to  by  Women.     Peter's  Confession 

of  Clirist, 106 

The  Transfiguration  of  Christ.    Demoniac  and  Lunatic 

Boy  Healed, 107 

The  Refusal  of  the  Samaritans.     The  Mission  of  the 

Seventy,   108 

Parable  of  the  Good  Samaritan.    Christ  Reprehendeth 

Martha, 109 

The  Disciples  Tauglit  to  Pray.     The  Denunciation  of 

the  Pharisees, 110 

Christ's  Exhortation  against  Hypocrisy,  against  Covet- 

ousness.  and  to  Watehfulness, Ill 

An  Exiiortation  to  be  Read}'.     The  Parable  of  the 

Barren  Fig  Tree, 112 

The   Mustard   Seed  and  the  Leaven.      Healing  of  a 

Dropsical  Man, 113 

The  Parable  of  the  Great  Supper.    The  Parable  of  the 

Lost  Sheep, 114 

The  Parable  of  the  Lost  Coin.     The   Parable  of  the 

Prodigal  Son,  115 

The  Parable  of  the  Unjust  Steward.     The  Parable  of 

the  Rich  Man  and  Lazarus, 116 

The  Ten  Lepers  Cleansed.  The  Coming  of  the  Kingdom,  117 
Parable  of  the  Importunate  Widow.     Little  Children 

brought  to  Chri.st, 118 

The  Rich  Young  Ruler.     The  Blind  Man  Healed, 119 

Zaccheus  the  Publican.     Parable  of  the  Pounds 120 

Parable  of  the  Wicked  Husbandmen.     The  Widow's 

Two  Mites, 121 

The  Destruction  of  Jerusalem  Prophesied.    Conspiracy 

to  Put  Jesus  to  Death, 122 

Christ's  Discourse  at  the  Table.    His  Agony  in  the 

Garden, 123 


A  GENERAL  TABLE  OF  CONTENTS. 


XI 


Page. 

Jesus  Led  away  to  be  Crucified.   Two  Tbieves  Crucified 

with  Him, 124 

Christ  Appears  to  Two  of  his  Disciples.     He  Appears 

to  the  Assembled  Disciples,   125 

The  (iosi'EL  of  ST.  JOHN.— Introduction, 126 

The  Divinity,  Humanity,  and  Office  of  Jesus  Christ,. .    127 
The  Divinity,  Humanity,  and  Office  of  Jesus  Christ,. .   128 
The  Baptist's  Testimony  to  Christ.     The  First  Gather- 
ing of  Disciples, 129 

The  Miracle  of  the  Water  made  Wine.    The  Interview 

«    of  Nicodemus  with  Jesus, 130 

Christ  Teacheth  Nicodemus  the  Necessity  of  Eegen- 

eration,   131 

God's  great  Love  to  the  World.     John  Baptist's  Testi- 
mony to  iiis  Master, 132 

Christ  and  the  Woman  of  Samaria.      lie  Revealetli 

Himself  to  her, 133 

Christ  Declareth  to  His  Disciples  His  Zeal  for  God's 

Glory,    134 

The   Healing  of  the  Courtier's  Son.     The  Impotent 

Man  Healed, 135 

The  Jews  Cavil  at  Christ's  Miracles.   Christ,  answering, 

Showeth  who  He  is, 136 

The  Scriptures  Bear  Witness  to  Christ.     Jesus  Walks 

upon  the  Sea, 13V 

Christ,  Followed  by  Great  Multitudes,  Discourses  on 

the  Bread  of  Life, 138 

Jesus  Declares  Himself  to  be  the  Bread  of  Life  to  all 

Believers,   139 

Many  Disciples  Depart  from  Jesus,  but  Peter  boldly 

Confesses  Him, 140 

Christ  at  the  Feast  of  Tabernacles.     He  Teaches  in 

the  Temple, 141 

Christ  Teaches  in  the  Temple.     Divers  Opinions  Con- 
cerning Him, 142 

The  Woman  Taken  in  Adultery.     Christ  Justifieth  his 

Doctrine, 143 

Christ's  Answer  to  the  Jews,  who  had  Boasted  of 

Abraham, 144 

Christ's  Answer  to  theJews.   One  Born  Blind  Restored 

to  Sight, 145 

The  Restored  Man  Confesseth  Jesus.     Christ  tlie  Good 

Shepherd, 146 

Christ  the  Good  Shepherd.     Discourse  at  the  Feast  of 

Dedication,  147 

Jesus  Proves  Himself  to  be  the  Son  of  God.     Lazarus 

Raised  from  the  Dead, 148 

Lazarus  Raised  from  the  Dead,  after  being  Four  Days 

Buried,   ' .    149 

Lazarus  Raised  from  the  Dead,  after  being  Four  Days 

Buried, 150 

Tiie  Anointing  by  Mary  at  Bethany.     Christ  Excuseth 

her  Action, 151 

Christ's  Discourse  with  the  Greeks.   He  Foretelleth  Ilis 

Death, , 152 

Christ  Foretelleth  the  Manner  of  His  Death.     Jesus 

Washes  the  Disciples'  Feet, 153 

The  Disciples  Exhorted  to   Humihty.      The   Traitor 

Indicated  by  a  Sign, 154 

Peter's  Denial  of  Christ  Predicted.     Christ  Comfortetli 

His  Disciples,  155 

Christ  the  Way,  the  Truth,  and  the  Life.     He  Affirms 

His  Unity  with  the  Father, 156 

Christ  Leaveth  his  Peace.     Mutual  Love  of  Christ  and 

His  People, 157 

Christ  Comorteth  His  Disciples  by  the  Promise  of  the 

Holy  Ghost,   153 

Christ's  Intercessory  Prayer  to  the  Father  to  Glorify 

Him  and  Preserve  his  Apostles, 159 

Christ   Prayeth   for  His  Apostles,   and  for  all  True 

Believers, IGO 

Betrayal  and  Apprehension  of  Jesus.     Peter  Smiteth 

off  Malchus'  Ear, IGl 


Page. 

Jesus  before  Annas  and  Caiaphas.     Peter's  Denial  of 

his  Master,   162 

Jesus'  Arraignment  before  Pilate,  who  Questions  Him 

as  to  who  He  is, 163 

Christ's    Answer    to    Pilate.      Jesus    Scourged,   and 

Crowned  with  Thorns, 164 

Jesus  Delivered  to  be  Crucified.     His  Crucifixion  and 

Deatli, 165 

The  Soldiers  Cast  Lots  for  Christ's  Garments.   He  Com- 

mendeth  His  Mother  to  John,   166 

Christ  Yieldeth  up  the  Ghost.    He  is  Buried  by  Joseph 

and  Nicodemus, 167 

Christ's  Burial  in  the  Garden.     Mary's  Visit  to  the 

Sepulchre, , 168 

Jesus  Appearelh  to  Mar3^     He  Appears  also  to  the 

Disciples, 169 

The  Incredulity  and  Confession  of  Thomas.     Christ's 

Third  Appcarnnce  to  his  Disciples, 170 

Peter  Connnanded   to   Feed   the   Sheep.     The   Final 

Close  of  John's  Gospel, , 171 

The  Miracles  of  Christ.     The  Parables  of  Christ, 172 

THE  ACTS  OF  THE  APOSTLES  —Introduction, . .   173 
Last  Days  of  our  Lord  on  Earth.    Return  of  the  Eleven 

to  Jerusalem, 174 

Tlie  Apostles  Filled  with   the  Holy  Ghost.      Peter's 

Sermon  on  the  Day  of  Pentecost, 175 

The  Beginnings  of  the  Christian  Church.     Peter  Heals 

a  Lame  Man  at  the  Temple 176 

Peter's  Exhortation  to  the  People.     Peter  and  John 

before  tlie  Sanliedrim, 177 

The  Death  of  Ananias  and  Sapphira.     The  Progress 

of  the  New  Cause,  etc., 178 

The  First  Election  of  Deacons.     Stephen  Arraigned 

before  the  Sanhedrim, 179 

Stephen's  Defence  against  his  Accusers.     His  Denun- 
ciation of  his  Judges, ISO 

Stephen  Stoned  to  Death  by  the  People.     Success  of 

Philnp's  Preaching  in  Samaria, 181 

Philip  Sent  by  an  Angel  to  Baptize   the   Ethiopian 

Eunuch 182 

Saul,  going  towards  Damascus,  is  Stricken  Down  to 

the  Earth, 183 

Saul  is  Called  to  the  Apostleship.     The  Jews  Lay  in 

Wait  to  Kill  him, 184 

Saul's    Fiist  Visit    to    Jerusalem.      Conversion   and 

Baptism  of  Cornelius, 185 

Peter's  Vision    upon  the  Housetop.     He  Preaches  to 

Cornelius  and  his  Household, 186 

Cornelius  and  his  Household  Baptized.   Peter's  Defence 

for  Preaching  to  the  Gentiles, 187 

Barnabas  goes  to  Tarsus  for  Saul.     The  Church  Per- 
secuted by  Herod  Agrippa, 188 

The  Miraculous  Deliverance  of  Peter.     The  Growing 

Success  of  the  Gospel, 189 

Paul  and  Barnabas  Sent  to  the  Gentiles.     Elymas  the 

Sorcerer  Smitten  with  Blindness, 190 

Paul  Preaches  at  Antioeh.  that  Jesus  is  Ciirist, 191 

Many  of  the  Gentiles  Believe.      Paul  and  Barnabas 

Driven  from  leonium, 192 

Paul  Heals  a  Cripple  at  Lj^stra.     Saul  is  Stoned,  and 

Departs  tlie  City, 193 

Dissensions  about  Circumcision.     The  Consultation  of 

the  Apostles,    194 

The   Apostles    Letter  to    the   Gentiles.      Dissension 

between  Paul  and  Barnabas, 195 

Dissension  between  Barnabas  and  Paul.    Paul's  Second 

Missionary  Journey, 196 

Paul  Circumciseth  Timothy.  Visitation  of  the  Churches, 

etc., 197 

Lydia  and   Her  Household   Baptized.      A   Spirit  of 

Divination  Expelled, 198 

Paul  and  Silas  Scourged  and  Imprisoned.     The  Con- 
version of  their  Jailor,   199 


A  GENERAL  TABLE  OF  CONTENTS. 


Paul  and  Silas  Delivered  from  Prison.     Paul  Preaches 

at  Thessalonica,     200 

Paul  Preaches  at  Berea.  He  Arrives  at  Athens,  ....  201 
Paul  Preaclieth  to  the  Athenians  of  the  Living  God, 

to  them  Unknown, ^ 202 

Some  Athenians  Mock,  others  Believe.    Paul  Preacheth 

and  Labours  at  Corinth, 203 

Paul  Encouraged  in  a  Vision.     He  Strengtheneth  the 

Disciples, 204 

The  Preaching  of  Apollos  at  Ephesus.     Paul's  Signal 

Success  in  tiiat  City,   205 

Jewish   Exorcists   Beaten  by  tlie  Devil.     Demetrius 

Raiseth  an  Uproar  against  Paul, 20G 

The  Tumult  Quieted  by  the  Town-clerk.     Paul  Goeth 

into  Macedonia,   207 

Paul  Goeth  to  Macedonia.     On  his  way  to  Jerusalem, 

he  Reaches  Miletus,  208 

Paul's  Address  to  the  Elders  of  Ephesus.  He  Com- 
mits to  them  the  Care  of  God's  Flock,   209 

Paul  Journeyeth  to  Jerusalem,  where  lie  Addresseth 

the  Elders, 210 

Paul  Assaulted  in  the  Temple.     His  Defence  from  the 

Stairs  of  the  Fortress, 211 

Paul's  Defence  before  the  Sanhedrim.  He  is  En- 
couraged by  a  Vision, 212 

Paul's   Defence  before  Felix  on  the  Doctrine  of  the 

Resurrection,   213 

Felix  Disappointed  as  to  a  Bribe.   Paul  Accused  before 

Festus, 214 

Paul's   Defence   before   King  Agrippa,  Declaring  his 

Life  from  his  Childhood, 215 

Festus   Chargeth    Paul   with    being   Mad.     Paul  sets 

forward  toward  Rome, 21G 

Paul  Foretelleth  much  Disaster,  but  Encourageth  the 

Ship's  Crew 217 

Paul's  Warning  to  the  Centurion.     The  Occurreuces 

at  Melita, 218 

The    Miracle    of    a    Viper.       Paul's    Departure    for 

Rome 219 

Paul  Preaches  to  the  Jews  at  Rome.     Some  Believe, 

while  others  Disbelieve, 220 

Chronological  Table  of  the  Principal  Events  connected 

with  the  Life  of  the  Apostle  Paul, 221 

The  Epistle  of  Paul  to  the  ROMANS.— Introduc- 
tion     222 

Paul  Commendeth  his  Calling,  and  his  desire  to  Visit 

Rome,     223 

The  Gospel  for  the  Justification  of  all  Men.     God's 

Wratli  Overhangs  the  Heathen  World, 224 

God's  Wrath  Overhangs  the  Heathen  World.     What 

were  tlie  Sins  of  the  Gentiles 225 

What  were  the  Sins  of  the  Gentile  World.     The  Jew 

under  like  Condemnation  with  the  Gentile 22G 

Circumcision,  without  Obedience,  .'^hall  not  Profit.    The 

Jews'  Prerogative,  which  they  have  not  Lo.st 227 

No  Flesh  Justified  hy  the  Law,  but  all  Justified  by 

Faith  only, 228 

The  Law  is  not  Abolished.  Abraham  Justified  by  Faith,  229 
Faith    Imputed    to   us   for    Righteousness.      Blessed 

Effects  of  Justification  by  Faitii, 230 

Being  Purchased  by  His  Blood,  wo  have  Reconcili- 
ation to  Clirist  by  Faith 231 

As  Sin  and  Death  came  by  Adam,  so  Righteousness 

and  Life  by  Jesus  Christ, 232 

Death  came  by  the  Otfenco  of  Adam,  and  Life  by  the 

Gift  of  Christ 233 

Where  sin  Abounded,  Grace  did  more  Abound.     The 

Bearing  of  Justification  upon  a  Holy  Life 234 

We  are  Dead  to  Sin.     End  of  the  Reign  of  Sin 235 

Christians  Obliged  to  Holiness.     The  Wages  of  Sin  is 

Death, 236 

The  Law  without  Power  after  Death.     The  Law  not 

Sin,  but  Holy  and  Just, 237 


Pag*. 

The  Law  of  Sin  in  our  Members.     Paul  Confesses  his 

Inability  to  Keep  the  Law, 238 

Conclusion  of  the  Whole  Argument.     The  Sanctifi- 

cation  of  Believers, 239 

What  Harm  cometh  of  the  Flesh, 240 

The  Sonship  of  Believers.  The  Future  Inheritance, . .  241 
The  Intercession  of  the  Spirit.    The  Foreknowledge  of 

God, 242 

The  Calling  of  the  Predestinated.   Christ's  Intercession 

for  us, 243 

Nothing  can  Sever  us  from  the  Love  of  Christ.    Paul's        t 

Sorrow  for  his  Brethren  the  Jews, 244 

All   the  Seed  of  Abraham  not  the  Children  of  the 

Promise, 245 

God  liath  Mercy  upon  whom  He  will.     The  Calling  of 

the  Gentiles  was  Foretold, 246 

How  Israel  came  to  miss  Salvation,  and  the  Gentiles 

to  Find  it, 247 

None  who  Believe  shall  be  Confounded.    The  Gentiles 

shall  Receive  the  Word, 248 

God  hath  not  Cast  oft'  all  Israel.     Some  Elected,  the 

Rest  Hardened,   249 

The   Gentiles  may  not  Insult  the  Jews,  for  there  is 

Promise  of  their  Salvation, 250 

Promise  of  the  Salvation  of  the  Jews.  God's  Judg- 
ments are  Unsearchable, 251 

God's  Mercies  must  move  us  to  Please  Him.     Each  to 

Exercise  the  Gifts  he  Possesses, 252 

The  Duties  Required  of  Believers.   Revenge  is  Specially 

Forbidden, 253 

The   Duties   wo   owe   to  Magistrates.     Gluttony  and 

Drunkenness  Forbidden, 254 

Men  may  not   Contemn  or  Condemn  Each  Other  for 

Tilings  Indifferent, 255 

The  Dut}'  of  Christian  Forbearance  from  the  Strong  to 

the  Weak, 256 

We  may  not  Please  Ourselves.  Paul  Excuseth  Him- 
self for  Writing, 257 

Paul  Promiseth   to  Visit   Rome,  and   Requestetli  the 

Prayers  of  the  Brethren, 258 

The  Apostle  Seiideth  Divers  Salutations  to  the  Chris- 
tians who  are  in  Rome, 259 

Sundry  Directions    and   Salutations  to  the  Christian 

Brethren  at  Rome 260 

The  FiiiST  Epistle  of  P.\ul  to  the  CORINTH- 
IANS.—Introduction 261 

Paul's  Salutation  to  the  Brethren  at  Corinth, 262 

Paul's  Tlianksgiviug  for  the  Church.     He  Exhorteth 

thein  to  Unity, 263 

God  Destroyeth  the  Wisdom  of  the  Wise  by  the  Fool- 
ishness of  Preaching, 204 

Not  the  Wi.se,  but  the  Foolish,  called.    Paul  Declareth 

the  Manner  of  his  Preaching, 265 

Paul's  Preaching  Consists  in  the  Power  of  God,  and  so 

Excelleth  tlie  Wi.sdom  of  the  World 266 

The  Natural  Man  Void  of  Understanding.      Neither 

Paul  nor  Apollos  Any  tiling, 267 

Clirist  the   Only  Foundation.     Men  the  Temples   of 

God 268 

The  Wisdom   of  this  World,   Foolishness.     How  to 

Esteem  God's  Ministers, 269 

We  iiave  nothing  we  have  not  Received.   The  Apostles 

our  Fatliers  in  Christ, 270 

AVe  ought  to  Follow  the  Apostles.     The  Case  of  the 

Incestuous  Person, 271 

The  Old  Leaven  to  be  Purged  out.     Christians  must 

not  Go  to  Law  together, 272 

The  Unrighteous  shall  not  Inherit.    Our  Bodies  are  the 

Members  of  Clirist, 273 

We  must  not  Defile  our  Bodies.     Paul  Instructeth  as 

to  Marriage,     274 

Marriage  Bonds  not  Lightly  to  be  Broken.    We  should 

be  Content  in  our  Vocation, 275 


A  GENERAL  TABLE  OF  CONTENTS. 


Concerning  the  Marriage  of  Virgins.   For  what  Reasona 
we  may  Marry, 276 

Abstinence  from  Meats  Offered  to  Idols.     AVe  mn.=t 
not  Abuse  our  Liberty, 277 

Paul   Shovveth   his  Ciiristian  Liberty.     The  Minister 
ought  to  Live  by  the  Gospel, 273 

Paul  Abstains  from  being  Charitable  or  Offensive  to 
the  Corinthians, 279 

Our  Life  is  Like  unto  a  Race.    Jewish.  Sacraments 
Types  of  the  Christian, 280 

The  Jews'   Punishments  our   Examples.     "We    must 
Avoid  Idolatry, 281 

We  must  Avoid  Idolatry,  and  not  Pollute  the  Lord's 
Table 282 

Censure   of  Disorders  in  the  Public  Assemblies  and 
Love-Feasts 283 

Rules  for  Divine  Worship.     Women's  Veiling  in  the 
Congregation 284 

Paul  Instructeth  the  Corinthians  as  to  the  Mode  of 
Celebrating  the  Lord's  Supper, 285 

First  Institution  of  the  Lord's  Supper;   Use  and  Abuse 
of  Spiritual  Gifts, 28G 

Use  and  Abuse  of  Spiritual  Gifts,  Especially  Proph- 
esying and  Tongues, 287 

Use  and  Abuse  of  Spiritual  Gifts.     The  Best  Gift  that 
of  Cliarity, 288 

The  Excellency  of  Cliarity.     Superiority  of  Prophecy 
over  Tongues, 289 

The    True    and    Proper    End  of   Prophecy    and    of 
Tongues, 290 

Rules  for  the  Excercise  of  Gifts.     Proofs  of  Christ's 
Resurrection, 291 

Paul,  by  Christ's  Resurrection,  Proves  the  Necessity  of 
Ours, 292 

The  Order  of   our  Resurrection.      Christ's   Enemies 
under  His  Feet, 293 

The  Danger  of  Evil  Communications.   In  what  Manner 
we  shall  Rise 2.94 

The  Believer's  Resurrection,  and  the  Manner  of  it, . . .    295 

The    Strength   of   Sin   is   the   Law.      The   Brethren 
Exhorted  to  Charity, 296 

Timothy  Commended  to  tliem 297 

The  Second  Epistle  of  Paul  to  tue  CORINTfl- 
lANS.— Introduction, 293 

The  Apostle  Encourageth  the  Brethren  by  his  Deliver- 
ances from  Affliction 299 

The  Apostle  Comforteth  the  Brethren.     His  Manner 
of  Preaching  the  Gospel, 300 

The  Apostle  Excuseth   himself  for  not  Visiting  the 
Corintliians, 301 

Paul's  Reason  for  not  Visiting  Corinth.   The  Incestuous 
Person  to  be  Forgiven, 302 

Why  Paul  had  gone  to  Macedonia.     A  Sufficient  Com- 
mendatinn  of  his  Ministry, 303 

The  Letter  Killeth,  but  the  Spirit  giveth  Life 304 

The  Ministration  of  the  Gospel.    Paul's  Zeal  in  Preach- 
ing,       305 

How  Paul's  Troubles  and  Afflictions  Redound  to  the 
Glory  of  the  Gospel, 306 

Paul's   Hope   of  Eternal  Glory   in   the   Resurrection 

Body, 307-309 

Paul's  Apostolic  Ministry  Approved  by  his  Faithful- 
ness in  Afflictions, 310 

We  are  Temples  of  the  Living  God.    The  Duty  of  Self- 
Purification,  311 

The  Good  Effect  of  Godly  Sorrow.    The  Contributions 

for  the  Saints, 312 

Spiritual  Profit  Due  to  Liberality.     Titus  Commended 

to  the  Brethren, 313 

Paul's  Reasons  for  Sending  Titus.    Liberal  Almsgiving 

Recommended, 314 

Paul  Vindicates  his  Authority.    He  Excuseth  his  Self- 
boasting,  315 


Page, 

He   that   Glorieth,  should   Glory  in   the   Lord.     The 

Apostle  is  Forced  to  Commend  himself, 316 

Paul's   Equility   with   the    Cliief   Apostles,    and    his 

Superiority  to  the  False  Ones, 317 

Paul's  Service  for  Christ  makes  him  far  Superior  to 

Others, 318 

Revelations  in  which  to  Glor}',  but  Paul  Glorieth  in 

his  Infirmities,   319 

Paul  Promiseth  to  Come  again.     Threateneth  a  Proof 

of  his  Authority, 320 

Tub  Ei'iSTLE  of  Paul  to  the  GALATIANS. — In- 
troduction,    321-322 

Paul's  Greetings  to  the  Disciples.     The  Cause  of  his 

Writing  to  tliem,   323 

Paul   Learned   the   Gospel   not   of  Men,  but  by  the 

Revelation  of  Jesus  Christ, 324 

What  Paul  was  before  his  Calhng,  and  what  he  Did 

Presently  after, 325 

Paul's  Co-ordinate  Authority  witli  the  other  Apostles,  326 
Paul's  Expostulations  with  Peter.    Why  Paul  Believed 

in  Justification  by  Faith, 327 

No  Justification  by  tlie  Works  of  the  Law.     Reproof 

for  Abandoning  Faith  fur  Legalism, 328 

They  that  Believe  are  Justified:  this  Shown  by  Many 

Reasons, 329-331 

Faith  being  come  there  is  no  Schoolmaster.     We  were 

under  the  Law  till  Christ  came, 332 

Christ  Freed  us  from  the  Law ;  therefore  wo  are  no 

longer  Servants  to  it, 333 

The  Galatians'  Good-will  to  Paul,  and  his,  in  Return 

to  Them 334 

The  Allegory  of  Agar  and  Sara.    Exhortation  to  Stand 

Fast  in  Liberty,  ■  •  •  •   ^35 

The   Galatians   not  to   Observe    Circumcision.      The 

Danger  of  a  Little  Leaven, 336 

The  Sum  of  the  Law  is  Love.     Reckoning  up  of  the 

Works  of  the  Flesh, 337 

Exhortation  to  Forbearance  and  Humility,  and  to  be 

Liberal  to  Teachers, 338 

Let  us  not  be  Weary  in  Well-doing.      Paul  Glorieth 

only  in  the  Cross  of  Christ 339 

The  Epistle  of  Paul  to  the  EPHESIANS. — Intro- 
duction,    340 

Paul  Treateth  of  our  Election  and  Adoption  by  Grace,  341 
Our   Adoption   by  Grace  is  the  True  Foundation  of 

Man's  Salvation, 342 

The  Mystery  of  Election  and  Adoption  cannot  Easily 

be  attained  to, 343 

Christ  the  Head  of  the  Church.     What  we  are  by 

Nature  and  by  Grace, 344 

What  we  are  by  Grace.   We  are  Made  for  Good  Works,  345 
Union  of  the  Once  Alien  Gentiles  with  the  Jews  in 

Clirist,  346 

That  the  Gentiles  should  be  Saved,  made  known  to 

Paul  Ijy  Revelation 347 

The  Grace  tliat  was  Given  to  Paul.     His  Prayer  for 

the  ICphesians,   348 

Paul's  Exhortation  to  Unity.     God's  Divers  Gifts  to 

Men 349 

God  Giveth   Divers  Gifts  unto  Men,  that  His  Church 

may  be  Edified,   350 

The  Ephesians  Called  from  Impurity  to  Put  on  the  New 

Man,   351 

Exhortation  to  Cast  off"  Lying,  and  to  Avoid  Corrupt 

Communication, 352 

General  Exhortations  against  Fornication,  Uncleanness, 

and  Converse  with  the  Wicked, 353 

Exhortation  to  Walk  Warily,  and  to  be  Filled  with  the 

Spirit, 354 

Duties  of  Wives  and  Husbands.     Christ's  Love  to  His 

Church, 355 

Duties  of  Chrildrcn  to  their  Parents.     Of  Servants  to 

their  Masters, 356 


XIV 


A  GENERAL  TABLE  OF  CONTENTS. 


p«ee. 
Our  Life  is  a  "Warfare.  The  Whole  Christian  Armour,  357 
The  Epistle  of  Paul  to  the  PHILIPPIANS. — In- 
troduction,   : 358-359 

Paul's  Thanksgiving  for  the  Spiritual  State  of   the 

Philippians, 360 

Paul's  Prayer  for  the  Philippians.     The  Result  of  his 

Imprisonment, 361 

Paul's  Readiness  to  Glorify  Christ.     His  Exhortation 

to  Unity  and  Fortitude, 362 

Paul's  Exhortation  to  Unity,  and  to   Humbleness  of 

iMind, 363 

Exiiortation  to  Zeal  in  Seeiiing  Perfection,  tliat  they 

may  be  his  Joy  in  Christ's  Day,     364 

Paul    Promiseth    to    Send   Timothy.      His  Warning 

against  Judaizers, 365 

Paul   Giveth   up   all  for   Christ,   but  Couuteth  it  as 

Nothing 366 

Paul  Acknowledges  his  own  Imperfection,  but  yet  the 

Philippians  are  to  Follow  liim, 367 

Pariicular  Admonitions.     General  Exhortations, 368 

Thanks    for    Supplies    from    Philippi.      Prayer    and 

Salutations, 369 

The  Epistle  of  Paul  to  the  COLOSSIANS. — In- 
troduction,     370 

Paul  Confirmeth  the  Doctrine  of  Epaphras,  and  Prayeth  . 

for  their  Increase  in  Grace, 371 

Paul  Describeth  the  True  Christ,  through  whose  Blood 

we  have  Redemption, 372 

Paul  Prayeth  for  their  Increase  in  Faith,  and  Describeth 

the  True  Christ, 373 

The  Colossians'  Reconciliation  by  Christ.     Paul  Com- 

mendeth  his  own  Ministry, 374 

An  Exhortation  to  Steadfastness, 375 

Exhortation  to  be  Stead  ast  in  Christ.  Warning  against 

Vain  Traditions 376 

Paul  Exhorteih  the  Colossians  to  Avoid  Philosophy 

and  Vain  Traditions, 377 

Warning     against    Angel-worshipping,    and    against 

Legal  Ordinances, 378 

The  Ritual  Law  Abolished.     Where  we  should  Seek 

Christ, 379 

An  Exhortation  to  Mortification,  to  Put  off  the  Old 

Man,  and  Put  on  Christ 380 

Exhortation  to  Charity,  Humility,  and  other  Christian 

Duties, 381 

Paul   Saluteth   the  Brethren,  and  Wisheth  them  all 

Prosperitj',   382 

The  First  Epistle  of  Paul  to  the  THESSALON- 

lANS. — Introduction, 383 

Paul's    Kindly    Remembrance    of    his    Thessalonian 

Brethren 384 

Persuasion  of  the  Truth  and  Sincerity  of  the  Faith  of 

the  Thessalonians, 385 

In  what   Manner  the   Gospel   was   Preached  to  the 

Thessalonians, 386 

Why  Paul  was  so   long  Absent,   and   why   he  was 

Desirous  to  See  them,  387 

Paul  Testifieth  his  Love  to  the  Thessalonians,  and  Re- 
joices Heartily  in  their  Well-doing, 388 

An  Exhortation  to  Chastity,  Brotherly  Love,  and  Quiet 

Industry, 389 

Excessive  Grief  for  the  Dead  Forbidden.    The  Second 

Coming  of  Christ, 390 

Suddenness  of  Christ's  Second  Coming  a  Motive  to  our 

Watchfulness, 391 

Paul  Giveth  Divers  Precepts.     Hold  Fast  that  which 

is  Good, 392 

The  Second  Epistle  of  Paul  to  the  THESSA- 
LONIANS.—Introduction,  393 

Paul's  Good  Opinion  of  the  Faith  and  Patience  of  the 

Thessalonians, 394 

The  Brethren  Comforted  in  Persecution.     Exhortation 

to  Steadfastness  in  the  Truth, 395 


The  Revelation  of  the  Man  of  Sin,  who  Sitteth  in  the 

Temple  of  God, 390-397 

The  Discovery  of  Antichrist,  before  the  Day  of  the 

Lord, 398 

Paul  Pra5'eth  for  the  Brethren.    They  are  Exhorted  to 

Shun  111  Company, 399 

The  Epistles  of  Paul  to  TIMOTHY  AND  TITUS. 

— Introduction, 400-403 

Timothy  Reminded  of  Paul's   Charge  to  him  at  his 

Going  to  Macedonia, ."....   404 

The  Right  Use  and  End  of  the  Law.     Paul's  Calling 

to  be  an  Apostle, 405 

His  Charge  to  Timothy, 406 

Directions  as  to  Public  Worship.     Paul  Claims  to  be 

an  Apostle, 407 

How  Women  should  be  Attired.  They  are  not  Per- 
mitted to  Teach, 408 

How  Bishops  and  Deacons  should  be  Qualified  to  Rule,  409 
Qualifications  of  Bishops  and  Deacons,  and  their  Rule 

in  their  Houses, 410 

The  Blessed  Truths  Taught  and  Professed  in  the  Church,  411 
Paul's  Prediction  that  there  shall  be  a  Departure  from 

the  Faith  in  the  Latter  Times, 412 

That  Timothy  might  not  Fail  in  Duty,  Paul  giveth  him 

Sundry  Directions, 413 

Divers  Precepts  to  Timothy.  Rules  as  to  Reproving, .  414 
Concerning  the  Widows  of  the  Church.     The  Younger 

Widows  to  Re-marry, 415 

The  Elders  to  be  Honoured.    A  Precept  as  to  Timothy's 

Health 416 

Exhortations  on»Various  Subjects.     Timothy's  Pursuit 

is  to  be  Godliness 417 

Charge  to  be  Faithful  as  Before  Him  who  shall  soon 

Appear, 418 

Charge  to  the  Rich.     Avoid  Vain  Babblings, 419 

The  Second  Epistle  of  Paul  to  TIMOTHY.— In- 
troduction,     420 

Paul's  Thankful  Expression  of  Love  and  Desire  to  see 

Timothy 421 

God's  Gift  to  us  is  Power  and  Love,  not  Fear 422 

Timothy  is  Exhorted  to  Steadfestness  and  to  Constancy 

and  Perseverance, 423 

The  Duty  of  a  Faithful  Servant  in  Dividing  the  Word 

Aright, 424 

The   Foundation  of  the  Lord  is   Sure.     Timothy  is 

Taught  Whereof  to  Beware, 425 

Coming  Evil  Days.     Signs  of  Evil  Already, 426 

Paul  Appeals  to  Timothy's  Knowledge  of  his  Life,  . . .  427 
Solemn  Charge  to  Timothy.    Nearness  of  the  Apostle's 

Death, 428 

Paul  Requests  Timothy  to  come,as  he  is  almost  Deserted,  429 
The  Epistle  of  Paul  to  TiTUS — Introduction,  . . .  430 
Titus'  Function  in  Crete.  Qualifications  for  Elders,  . .  431 
Evil  Teachers  to  be  Silenced.     Sundry  Directious  to 

Titus 432 

The  Grace  of  God  in   Christ  our  Incentive  to  live 

Godly 433 

Titus  is  Further  Directed  by  Paul.     The  Washing  of 

Regeneration, 434 

Spiritual   P]Sects  of   Baptism.      Titus    is    to    Reject 

Heretics, 435 

The  Epistle  of  Paul  to  PHILEMON 436 

Intercession  for  Onesimus.     He  will  now  Serve  as  a 

Brother 437 

The  Epistle  of  Paul  to  the  HEBREWS. — Intro- 
duction,     438—439 

The  Dignity  of  the  Son,  by  whom  God  now  Speaks, . .  440 
Christ's  Exalted  Position.     His  Right  to  the  Title  Son 

of  God, 441 

Christ  is   Preferred   above  the  Angels,  both  in  His 

Person  and  His  Office, 442 

We  ought  to   be  Obedient  to  Christ.     Why  he  took 

upon  Him  our  Nature, 443 


A  GENERAL  TABLE  OF  CONTENTS. 


Psge. 

All  things  Subjected  to  Christ.     By  Him  and  to  Him 

are  all  Things, 444 

Christ  took  upon  Him  our  Nature,  that  He  might  be 

like  His  Brethren, 445 

Christ,  being  Tempted,  can  Succour  us.    Christ  is  moro 

Worthy  than  Moses, 446 

Christ  more  Worthy  than  Moses.     The  Danger  of  our 

Unbelief  in  Him, 447 

The  Cliristian's  Rest  Attained  by  Faith.   The  Preached 

Word  does  not  Pioflt  Unbelievers, 448 

The  Christian's  Rest  Attained  by  Faith.     The  Power 

of  God's  Word, 449 

By  our  High  Priest,  Jesus,  we  go  Boldly  to  the  Throne 

of  Grace, 450 

The   Authority   and   Honour  of   the    Priesthood    of 

Christ, 451 

Ignorance  of  Christ's  Priesthood  Reproved.    The  Guilt 

and  Danger  of  Apostasy, 452 

The  Guilt  and  Danger  of  Apostasy,  which  Crucifies 

Anew  the  Son  of  God, ^ . .   453 

The  Guilt  and  Danger  of  Apostasy.     Exhortations  to 

Diligence  and  Patience, 454 

Christ  a  Priest  after  the  Order  of  Melchisedec,  and  so, 

far  more  E.\celleiit  than  Aaron, 455 

Christ  a  Priest  after  the  Order  of  Melchisedec,  and  so, 

far  more  Excellent  than  Aaron, 456 

Christ  a  Priest  after  the  Order  of  Melchisedec,  and  so, 

far  more  Excellent  than  Aaron, 457 

Christ's  Priesthood  far  above  Aaron's,  whose  Office  has 

been  Abolished, 458 

Aaron's  Priesthood  Abolished,  and  a  New  Covenant 

Made,    459 

Inferiority  of  the  Old  to  the  New  Covenant.     The 

Blood  of  Bulls  and  Goats  of  no  Avail,   460 

The  Sacrifices  of  the  Law  far  Inferior  to  that  of  Christ,  461 
Tlie  Sacrifices  of  the  Law  far  Inferior  to  that  of  Christ,  462 
The  Sacrifices  of  the  Law  far  Inferior  to  that  of  Christ,  463 
The  Sacrifices  of  the  Law  far  Inferior  to  that  of  Christ,  464 
The  Once-olfered  Sacrifice  of  Christ.     Tlie  Weakness 

of  tlie  Law  Sacrifices, 465 

The  Weakness  of  the  Law  Sacrifices.     God  has  no 

Pleasure  in  Burnt  Offerings, 406 

The  Sacrifice  of  Christ,  once  Offered,  has  For  Ever 

Taken  away  Siu, 467 

Exhortation  to  hold  fast  the  Faith  with  Patience  and 

Thanksgiving, 468 

Exhortation  to  hold  fast  the  Faith  with  Patience  and 

Thanksgiving 409 

Definition  of  the  Faith  just  Spoken  of  by  Paul, 470 

The  Nature  of  Faith,  and  its  Acceptableness  witli  God,  47 1 
The  Worthy  Fruits  of  Faith  in  the  Fathers  of  Old 

Time, 472 

The  Worthy  Fruits  of  Faith  in  the   Fatliers  of  Old 

Time, 473 

The  Wortliy  Fruits  of  Faith  in  the  Fatliers  of  Old 

Time, 474 

God's  Provision  for  Believers.     Exhortation  to  Faith, 

Patience,  etc., 475 

An  Earnest  Exliortation  to  Constant  Faith,  Patience, 

and  Godliness, 476 

An  Earnest  Exhortation  to  Constant  Faith,  Patience, 

and  Godliness, 477 

The    New   Testament    Commended.      Christ's  Blood 

better  than  that  of  Abel, 478 

The  Danger  of  Refusing  the  Word.     An  Exhortation 

to  Charity,  etc., 479 

The  Regard  of  God's  Preachers.     We  are  to  Confess 

Christ, 480 

Divers   Admonitions  to  the  Brethren.     The  Apostle 

Asks  their  Pra3'ers, 481 

The  General  Epistle  op  JAMES. — Introduction, .  482 
We   are   to   Rejoice   under  the   Cross,   and    to   Ask 

Patience  of  God 484 


P»Be. 

God  Tempteth  No  Man,  but  is  the  Author  of  all  Good,  485 
We  are  to  be  not  only  Hearers,  but  Doers  of  the  Word,  486 
We  are  not  to  Regard  the  Rich,  and  Despise  the  Poor 

Brethren, 487 

We  are  to  be  Loving  and   Merciful.     Faith  without 

Works  is  Dead  Faith, 488 

Dead  Faith  tlie  Faith  of  Devils,  and  not  of  Abraham  ■ 

and  Rahab, 489 

We  are  not  Rasiily  to  Reprove  Others,  but  rather  to 

Bridle  the  Tongue, 490 

Tlie  Wise  are  Mild  and  Peaceable.     We  are  to  Strive 

against  Covetousness,   491 

The  Apostle's  Caution  against  Detraction.   The  Wicked 

Rich  should  Fear  God's  Vengeance, 492 

We    ought    to   be   Patient  in   Afflictions,   after    the 

Example  of  the  Propliets,  etc., 493 

The  P'ikst  Episile  General  of  PETER. — Introduc- 
tion,        494-497 

The  Apostle  Blesses  God  for  Hia  Manifold   Spiritual 

Graces,   498 

The  Apostle  Blesses  God  for  His  Manifold  Spiritual 

Graces,    499 

Salvation    in    Christ    no   New   Thing,   but  a  Thing 

Prophesied  of  Old, 500 

We  are  E.xhorted  to  be  Sober,  and  Hopeful  for  the 

Grace  of  Ciirist, 501 

We  are  Redeemed  with  the  Blood  of  Christ,  more 

Precious  than  Silver  and  Gold, 502 

Dehortation  against  the  Breach  of  Charity.     We  are 

to  Desire  the  Sincere  Milk  of  the  Word, . , , 503 

Christ  tlie  Foundation-stone  whereon  we  are  Built,. . .  504 
Exhortation  to  Abstain  from  Fleshly  Lusts.     We  are 

to  be  Obedient  to  Magistrates, 505 

Servants  are  to  Obey  their  Masters,  Patiently  Suffering 

for  Well-doing, 506 

The   Apostle   Teaclies   the   Duty  of   Husbands    and 

Wives  to  Each  Other, 507 

It  is  Better  to  Suffer  for  Well-doing  than  to  Suffer  for 

Evil-doing 508 

Clirist  was  Quickened  by  the  Spirit.  God's  Long- 
suffering  in  the  Days  of  Noah, 509 

We  should  be  of  the  Same  Mind  with  Christ.     We 

should  not  Consort  with  Evil-doers, 510 

Exhortation  to  Charity,  Hospitality,  etc.     Our  Comfort 

under  Persecution,    511 

The  Christian  should  not  be  Ashamed.     The   Elders 

should  Feed  their  Flocks, 512 

The  Young   sliould  Submit  themselves.     All  should 

Resist  the  Devil, 513 

The  Second  Epistle  General  of  PETER. — Intro- 
duction,     514-515 

The  Apostle  Confirms  the  Brethren  in  tlie  Hope  of  an 

Increase  of  Grace, 516 

He  Exliorteth  the  Brethren,  by  Faith  and  Good  Works, 

to  make  their  Calling  Sure, 517 

Tlie   Apostle   Speaketh   of  his  Death,   and  Wanieth 

tlieni  to  be  Constant  in  Faith, 518 

No    Prophecy   is   of    Private   Interpretation.      False 

Teachers  to  Ari.se  among  them, 519 

The  Godly  are  Delivered  out  of  Temptations.     The 

Wicked  Principles  of  Seducers  Described, 520 

The  Wicked  Princinles  of  Seducers  Described.-    The 

Certainty  of  Christ's  Second  Coming, 521 

The  Godly  Warned  to  Hasten  their  Repentance,  and 

Exhorted  by  the  Apostle  to  a  Holy  Life, 522 

The  First  General  Epistle  of  JOHN. — Introduc- 
tion,     523-524 

The   Apostle's  Authority,  as  an  Eye-witucs.s  of  the 

Gospel  Facts 525 

The  Apostlels  Message  to  the  Brethren.     The  Blood  of 

Christ  Cleanses  from  all  Sins, 526 

The  Brethren  Comlbrted  against  Sins  of  Infirmity.    To 

Know  God  we  must  Keep  His  Comiuaudnieuts, ....    527 


xvi 


A  GENERAL  TABLE  OF  CONTENTS. 


Paere. 

"We  are  to  Love  our  Brethren,  and  not  to  Love  the  World,  628 
"VVe  are  not  to  Love  the  World,  but  to  Beware  of 

Wicked  Seducers, 529 

The  Godly  are  Preserved  by  Perseverance  in  Faith 

and  Holiness.  530 

The  Singular  Love  of  God  to  us.     We  ought  therefore 

to  Obey  Him,     531 

We  ought  to  Obey  God.     The  Duty  of  Loving  One 

Another, ^ ;   532 

We  sliould  Love  Each  Otiier  in  Deed  and  in  Truth,  and 

Believe  on  the  Name  of  Jesus  Christ, 533 

The   Manner  of  Testing   False   Prophets.      He   that 

Loveth  not,  Knoweth  not  God, 534 

The  Apostle  Exiiorteth  to  Brotherly  Love.     He  who 

Loveth  God.  Keepeth  His  Commandments 535 

The  Keeping  of  God's  Commandments  is  Light,  and 

not  Grievous,   536 

Jesus,  the  Son  of  God,  able  to  Serve  us,  and  to  Heat 

our  Prayers  for  Ourselves, 537 

The  SecOxVd  Epistle  op  JOHN. — Introduction, 538 

The  Elect  Lady  Hxhorted  to  Persevere  in  Christian 

Love  and  Belief, 539 

Tub  Third  Epistle  op  JOHN. — Gaias  Commended 

for  his  Piety,  and  His  Ho.spitality  to  True  Preachers,  540 
The  General  Epistle  of  JUDE. — Introduction.  541-542 
Exhortation    to    be   Con.staut   in   tlie   Faith.      False 

Teachers  Creep  in  to  Seduce  them,    543 

Horrible  Punishments  are  Prepared  for  the  Teachers 

of  Damnable  Doctrines, 544 

Horrible  Punishments  are  Prepared  for  the  Teachers 

of  Damnable  Doctrines, 545 

THE  REVELATION  of  St.  John  The  Divine.— In- 
troduction,     54G-549 

John  Writeth  his  Revelation  to  the  Seven  Churches  of 

Asia 550 

John  Writeth  his  Revelation  to  the  Seven  Churches  of 

Asia, 551 

The  Coming  of  Christ  with  Clouds.    John  in  the  Spirit 

on  tlie  Lord's  Day, 552 

Ciirist  the  Alpha  and  Omega.     His   Glorious  Power 

and  Majesty, 553 

Christ's  Glorious  Power  and  Majesty.     The  Epistle  to 

the  Church  at  Ephesus, 554 

The  Epistle  to  the  Church  at  Ephesus.     The  Promise 

to  him  that  Overcoraeth, 555 

The  Epistle  to  the  Church  at  Smyrna.     The  Epistle  to 

the  Church  at  Pergamos, 556 

Against  Eating  things  Sacrificed  to  Idols.    The  Epistle 

to  the  Church  at  Thyatira, 557 

What  is   Commended   and   what   is  Wanting  in  the 

Church  at  Thyatira, 558 

The  Epistle  to  the  Church   at  Sardis.     Threatenings 

against  Unrepentance, 559 

The  Promise  to  the  Church  at  Sardis.     The  Epistle  to 

the  Church  at  Philadelphia, 500 

The  Epistle  to  the  Church  at  Philadelphia.   The  Epistle 

to  the  Church  at  Laodicea, 561 

The  Laodiceans  Rebuked  for  being  neither  Hot  nor 

Cold , 562 

Christ  Standeth  at  the  Door  and  Knocketh.    The  Vision 

of  God's  Throne  in  Heaven, 563 

The  Four  and  Twenty  Elders.     The  Four  Beasts  Full 

of  Eyes, 564 

The  Four  Beasts  give  Glory  to  God  Almighty.     The 

Elders  Worship  Him  that  Sat  on  the  Throne, 565 

The  Book  Sealed  with  Seven  Seals,  which  only  the 

Lamb  is  Worthy  to  Open, 566 

The   Elders   Praise  the  Lamb  that  was  Slain.     The 

Opening  of  the  First  Six  Seals, 567 

What  Followed  the  Opening  of  the  Seals.   A  Prophecy 

of  the  End  of  the  World, 568 

A  Prophecy  of  the   End  of  the  World.     An  Angel 

Sealeth  the  Servants  of  God,  ■ 569 


The  Number  of  them  that  were  Sealed.     Their  Robes 

Washed  in  the  Lamb's  Blood, 570 

The  Opening  of  the  Seventh  Seal.   Four  Angels  Sound 

tlieir  Trumpets, 571 

A  Star  Falleth  from  Heaven.     The  Sounding  of  the. 

Fifth  Trumpet, 572 

The   Sounding   of   the   Fifth    Trumpet.      An    Angel 

Appeareth  with  a  Little  Book, 573 

The  Angel  Sweareth  Time  shall  be  no  more.     John  is 

Commanded  to  Eat  the  Book, 574 

The  Measurement  of  the  Temple.     The  Testimony  of 

the  Two  Witnesses, 575 

The  Testimony  of  the  Two  Witnesses.      The   Beast 

from  the  Pit  shall  Kill  them, 576 

Tlie  Two  Witnesses  shall  Rise  again  after  Three  Days 

and  a  Half, 577 

The  Sounding  of  the  Seventh  Trumpet.     The  Woman 

Clotlied  with  the  Sun, 578 

The  Woman  Clothed  with  the  Sun.    The  Great  Dragon 

Ready  to  Devour  her  Child 579 

Miciiael  and  his  Angels  Fight  with  the  Dragon,  and 

Prevail, 580 

The   Dragon,  cast  out  of  Heaven,  Persecuteth   and 

Pursueth  the  Woman, 581 

A  Beast  Riscth  out  of  the  Sea,  with  Seven  Heads  and 

Ten  Horns, 582 

A  Beast  Riseth  out  of  tlie  Sea.     Another  Cometh  up 

out  of  tlie  Earth 583 

An   Image  is  Made  of  the  Former  Beast,  and  Men 

Worship  and  Receive  its  Mark, 584 

The  Lamb  Seen  on  Mount  Zion,  with  His  Company. 

Their  Song 585 

The  Fall  of  the  City  Babylon.     The  Harvest  of  the 

World, 586 

The  Last  Seven  Vials  of  Plagues.    The  Song  of  Moses 

and  the  Lamb, 587 

The   Angels   Pour  out  their  Vials  of  Wrath.     The 

Plagues  that  Fohow  thereupon, 588 

The  Vials  of  Wrath  Poured  Out.     The  Gathering  to 

Battle  at  Armageddon,  589 

The  Vision  of  the  Great  Harlot,  Babylon,  the  Mother 

of  all  Abominations,   ...    590 

Babylon,  the  Mother  of  all  Abominations.  The  Inter- 
pretation of  the  Seven  Heads, 591 

Interpretation  of  the  Seven  Heads,  and  that  of  the 

Ten  Horns, 592 

The  Victory  of  the  Lamb.     The  Fall  of  Babylon  the 

Great,   593 

God's  People  Depart  from  Babylon.     The  Lamentation 

over  her, 594 

Tiie  Church's  Thanksgiving  in  Heaven  for  the  Judg- 
ment on  the  Harlot, 595 

Tiie   Marriage  of  the  Lamb.     The  Angel  not  to  be 

Worshipped, 596 

He  who  Rode  upon   the  White  Horse.     The  Fowls 

Called  to  the  Great  Slaughter, 597 

Satan  Bound  for  a  Thousand  Years,  and  Cast  into  the 

Bottomless  Pit, 598 

Those  in  tlie  First  Resurrection  Blessed.   Satan  Loosed 

out  of  his  Prison, 599 

The  Devil  Cast  into  the  Lake  of  Fire.     The  Last  and 

General  Resurrection, 600 

A  New  Heaven  and  a  New  Earth.     God's  Promise  to 

the  Faithful, 601 

The  Heavenly  New  Jerusalem,  Avith  a  Full  Description 

•tliereof, 602 

The  River  of  the  Water  of  Life.     God  Himself  shall 

be  the  Light  of  the  City, 603 

The  Wicked  to  Remain  Wicked.     The  Spirit  and  the 

Bride  say,  Come, 604 

Nothing  to  be  Added  to  the  Word  of  God,  nor  Taken 

therefrom, 605 


THE 


CRITICAL  AND  EXPLANATORY  COMMENTARY. 


THE   FIEST   BOOK  OF    MOSES,   CALLED 

GENESIS. 


CHAPTER  I. 

Ver.  1,  2.  The  Creation  of  Heaven  and  Earth.  1. 
In  the  begflnntiig— a  period  of  remote  and  unknown  an- 
tiquity, hid  In  the  depths  of  eternal  ages;  and  so  the 
phrase  is  used  In  Proverbs  8. 22, 23,  also  Marginal  Reference. 
God — the  name  of  the  Supreme  Being,  signifying  in  He- 
brew, "  Strong,"  "  Mighty."  It  is  expressive  of  omnipotent 
power;  and  by  its  use  here  In  the  plural  form,  is  obscurely 
taught  at  the  opening  of  the  Bible,  a  doctrine  clearly  re- 
vealed in  other  parts  of  it,  viz.,  that  though  God  is  one, 
there  is  a  plurality  of  persons  in  the  Godhead— Father, 
Son,  and  Spirit,  who  were  engaged  in  the  creative  work 
(Proverbs  8. 27;  John  1.3, 10;  Ephesians  3. 9;  Hebrews  1. 2; 
Job  26. 13).  created — not  formed  from  any  pre-existing  ma- 
terials, but  made  out  of  nothing,  the  heaven  and  the 
earth— the  universe.  This  first  verse  is  a  general  intro- 
duction to  the  inspired  volume,  declaring  the  great  and 
important  truth,  that  all  things  had  a  beginning;  that 
nothing  throughout  the  wide  extent  of  nature  existed  from 
eternity,  originated  by  chance,  or  from  the  skill  of  any  in- 
ferior agent;  but  that  the  whole  universe  was  produced  by 
the  creative  power  of  God  (Acts  17.  21 ;  Romans  11.  36). 
After  this  preface,  the  narrative  is  confined  to  the  earth. 
S.  the  earth  ivag  .without  form  and  void — or  in  "  con- 
fusion and  emptiness"  as  the  words  are  rendered  in  Isaiah 
34. 11.  This  globe,  at  some  undescribed  period,  having  been 
convulsed  and  broken  up,  was  a  dark  and  watery  waste 
fpr  ages  perhaps,  till  out  of  this  chaotic  state,  the  present 
fabric  of  the  world  was  made  to  arise,  the  Spirit  of  God 
moved— ii<.,  continued  brooding  over  it,  as  a  fowl  does, 
when  hatching  eggs.  The  immediate  agency  of  the  Spirit, 
by  working  on  the  dead  and  discordant  elements,  com- 
bined, arranged,  and  ripened  them  into  a  state  adapted 
for  being  the  scene  of  a  new  creation.  The  account  of  this 
new  creation  properly  begins  at  the  end  of  this  second 
verse ;  and  the  details  of  the  process  are  described  in  the 
natural  way  an  onlooker  would  have  done,  who  beheld  the 
changes  that  successively  took  place. 

3-5.  The  First  Day.  3.  God  said— This  phrase,  which 
occurs  so  repeatedly  in  the  account  means— willed,  de- 
creed, appointed ;  and  the  determining  will  of  God  was 
followed  In  every  Instance  by  an  immediate  result. 
Whether  the  sun  was  created  at  the  same  time  with,  or 
long  before,  the  earth,  the  dense  accumulation  of  fogs  and 
vapours  which  enveloped  the  chaos,  had  covered  the  globe 
with  a  settled  gloom.  But  by  the  command  of  God,  light 
was  rendered  visible;  the  thick  murky  clouds  were  dis- 
persed, broken,  or  rarefied,  and  light  diffused  over  the 
expanse  of  waters.  The  effect  is  described  in  the  name 
Day,  which  in  Hebrew  signifies  warmth,  heat;  while  the 
name  Night  signifies  a  rolling  up,  as  night  wraps  all 
things  in  a  shady  mantle.  4.  divided  the  light  from 
darhnesa— refers  to  the  alternation  or  succession  of  the 
one  to  the  other,  produced  by  the  daily  revolution  of  the 
earth  round  its  axis.  6.  flrst  day— a  natural  day,  as  the 
mention  of  Its  two  parts  clearly  determines;  and  Moses 
reckons,  according  to  Oriental  usage,  from  sunset  to  sun- 
set, saying  not  day  and  night  as  we  do,  but  evening  and 
morning. 

•-8.  Second  Dat.  6.  flrmament— an  expanse— a  beat- 
2 


Ing  out  as  a  plate  of  metal :  a  name  given  to  the  atmos- 
phere from  its  appearing  to  an  observer  to  be  the  vault  of 
heaven,  supporting  the  weight  of  the  watery  clouds.  By 
the  creation  of  an  atmosphere,  the  lighter  parts  of  the 
waters  which  overspread  the  earth's  surface  were  drawn 
up  and  suspended  in  the  visible  heavens,  while  the  larger 
and  heavier  mass  remained  below.  The  air  was  thus  "  in 
the  midst  of  the  waters,"  i.e.,  separated  them;  and  this 
being  the  apparent  use  of  it,  is  the  only  one  mentioned, 
although  the  atmosphere  serves  other  uses,  as  a  medium 
of  life  and  light. 

9-13.  Third  Day.  9.  let  the  vraters  nnder  the  heaven 
he  gathered  together  Into  one  place — The  world  was  to 
be  rendered  a  terraqueous  globe,  and  this  was  effected  by 
a  volcanic  convulsion  on  its  surface,  the  upheaving  of 
some  parts,  the  sinking  of  others,  and  the  formation  of 
vast  hollows,  into  which  the  waters  impetuously  rushed, 
as  is  graphically  described.  (Psalm  104. 6-9.)  [Hitchcock.] 
Thus  a  large  part  of  the  earth  was  left  "dry  land,"  and 
thus  were  formed  oceans,  seas,  lakes,  and  rivers  which, 
though  each  having  their  own  beds,  or  channels,  are  all 
connected  with  the  sea  (Job  38. 10;  Ecclesiastes  1.7).  11. 
let  the  earth  hrlng  forth— The  bare  soil  was  clothed  with 
verdure,  and  it  is  noticeable  that  the  trees,  plants,  and 
grasses — the  three  great  divisions  of  the  vegetable  king- 
dom, here  mentioned,  were  not  called  into  existence  in 
the  same  way  as  the  light  and  the  air;  they  were  made  to 
grow,  and  they  grew  as  they  do  still  out  of  the  ground — 
not,  however,  by  the  slow  process  of  vegetation,  but 
through  the  Divine  power,  without  rain,  dew,  or  any  pro- 
cess of  labour— sprouting  up  and  flourishing  in  a  single 
day. 

14-19.  Fourth  Day.  14.  let  there  be  lights  In  the 
firmament— The  atmosphere  being  completely  purified— 
the  sun,  moon,  and  stars  were  for  the  flrst  time  unveiled 
in  all  their  glory  in  the  cloudless  sky ;  and  they  are  de- 
scribed as  "  in  the  flrmament"  which  to  the  eye  they  ap- 
pear to  be,  though  we  know  they  are  really  at  vast  dis- 
tances from  it.  16.  tivo  great  lights — In  consequence  of 
the  day  being  reckoned  as  commencing  at  even— the  moon, 
which  would  be  seen  flrst  in  the  horizon,  would  appear  "a 
great  light,"  compared  with  the  little  twinkling  stars; 
while  its  pale  benign  radiance  would  be  eclipsed  by  the 
dazzling  splendour  of  the  sun ;  when  his  resplendent  orb 
rose  in  the  morning  and  gradually  attained  its  meridian 
blaze  of  glory,  it  would  appear  "the  greater  light"  that 
ruled  the  day.  Both  these  lights  may  be  said  to  be  "  made" 
on  the  fourth  day— not  created,  indeed,  for  it  is  a  different 
word  that  is  here  used,  but  constituted,  appointed  to  the 
important  and  necessary  office  of  serving  as  luminaries 
to  the  world,  and  regulating  by  their  motions  and  tlielr 
influence  the  progress  and  divisions  of  time. 

20-23.  Fifth  Day.  The  signs  of  animal  life  appeared 
In  the  waters  and  In  the  air.  ao.  moving  creature— all 
oviparous  animals,  both  among  the  finny  and  the  feathery 
tribes— remarkable  for  their  rapid  and  prodigious  increase, 
fowl— means  every  flying  thing:  The  word  rendered 
"  whales,"  includes  also  sharks,  crocodiles,  &c. :  so  that 
from  the  countless  shoals  of  small  fish  to  the  great  sea 
monsters,  from  the  tiny  Insect  to  the  king  of  birds,  the 
waters  and  the  air  were  made  suddenly  to  swarm  with 

17 


Cfreation  of  Man. 


GENESIS  II. 


The  ^faking  of  Woman. 


creatures  formed  to  live  and  sport  in  their  respective  ele- 
ments. 

24-31.  Sixth  Day.  A  farther  advance  was  made  by  the 
creation  of  terrestrial  animals,  all  the  various  species  of 
which  are  included  in  three  classes— viz,,  cattle,  the  herb- 
ivorous kind  capable  of  labour  or  domestication.  24. 
beasts  of  the  earth — i.  e.,  wild  animals,  whose  ravenous 
natures  were  then  kept  in  check,  and  all  the  various  forms 
of  creeping  things— from  the  huge  reptiles  to  the  insig- 
nificant caterpillars.  26.  The  last  stage  in  the  progress 
of  creation  being  now  reached— God  said,  Let  us  make 
man— words  which  show  the  peculiar  importance  of  the 
work  to  be  done,  the  formation  of  a  creature,  who  was  to 
be  God's  representative,  clothed  with  authority  and  rule 
as  visible  head  and  monarch  of  the  world.  In  onr  image, 
after  our  likeness— This  was  a  peculiar  distinction— the 
value  attached  to  which  appears  in  the  words  being  twice 
mentioned.  And  in  what  did  this  image  of  God  consist? 
—not  in  the  erect  form  or  features  of  man,  not  in  his  intel- 
lect; for  the  devil  and  his  angels  are,  in  this  respect.  Car 
superior— not  in  his  immortality;  for  he  has  not,  like  God, 
a  past  as  well  as  a  future  eternity  of  being;  but  in  the 
moral  dispositions  of  his  soul,  commonly  called  original 
righteousness  (Ecclesiastes  7. 29).  As  the  new  creation  is 
only  a  restoration  of  this  image,  the  history  of  the  one 
throws  light  on  the  other;  and  we  are  informed  that  it  is 
renewed  after  the  image  of  God  in  knowledge,  righteous- 
ness and  true  holiness  (Colossians  3. 10 ;  Ephesians  4,  24), 
28.  Be  fruitful,  &c.— The  human  race  in  every  country 
and  age  have  been  the  offspring  of  the  first  pair.  Amid 
all  the  varieties  found  amongst  men,  some  black,  as 
negroes,  others  copper-coloured,  as  well  as  white,  the  re- 
searches of  modern  science  lead  to  a  conclusion,  fully 
accordant  with  the  sacred  history,  that  they  are  all  of  one 
species  and  of  one  family  (Acts  17. 26).  What  power  in  the 
word  of  God!  "He  spake  and  it  was  done.  He  com- 
manded and  all  things  stood  fast."  "  Great  and  manifold 
are  thy  works.  Lord  God  Almighty !— in  wisdom  liast  thou 
made  them  all."  We  admire  that  wisdom— not  only  in 
the  regular  progress  of  creation,  but  in  its  perfect  adapta- 
tion to  the  end.  God  is  represented  as  pausing  at  every 
stage  to  look  at  His  work.  No  wonder  He  contemplated 
it  with  complacency.  Every  object  was  in  its  right  place, 
every  vegetable  process  going  on  in  season,  every  animal 
In  its  structure  and  instincts  suited  to  its  mode  of  life, 
and  its  use  in  the  economy  of  the  world.  He  saw  every- 
thing that  He  had  made  answering  tbe  plan  which  His 
eternal  wisdom  had  conceived ;  and,  31.  "  Behold  it  was 

VERY  GOOD." 

CHAPTER  II. 

Ver.  1.  The  Narrative  of  the  Six  Days'  Creation 
CONTINUED,  The  course  of  the  narrative  being  improperly 
broken  by  the  division  of  the  chapter,  1.  the  heavens 
—the  firmament  or  atmosphere,  host— a  multitude,  a 
numerous  array— usually  connected  in  Scripture  with 
heaven  only,  but  here  with  the  earth  also,  meaning  all 
that  they  contain.  -*vere  ftnlshed— brought  to  completion 
—no  permanent  change  has  ever  since  been  made  on  the 
course  of  the  world,  no  new  species  of  animals  been 
formed,  no  law  of  nature  repealed  or  added  to.  They 
could  have  been  finished  in  a  moment  as  well  as  in  six 
days,  but  the  work  of  creation  was  gradual  for  the  in- 
Btruction  of  man,  as  well,  perhaps,  as  of  higher  creatures 
(Job  38.  7). 

2-7.  The  First  Sabbath.  3.  and  he  rested  on  the 
•eveutli  day— not  to  repose  from  exhaustion  with  labour 
(see  Isaiah  40.  28),  but  ceased  from  working,  an  example 
equivalent  to  a  command,  that  we  also  should  cease 
from  labour  of  every  kind.  3.  blessed  and  sanctifled 
the  seventh  day— a  peculiar  distinction  put  upon  It 
above  the  other  six  days,  and  showing  it  was  devoted 
to  sacred  purposes.  The  institution  of  the  Sabbath  Is 
as  old  as  creation,  giving  rise  to  that  weekly  division 
ot  time  which  prevailed  in  the  earliest  ages.  It  is  a  wise 
and  beneficent  law,  affording  that  regular  interval  of 
rest  which  the  physical  nature  of  man  and  the  animals 
18 


employed  In  his  service  requires,  and  the  neglect  of 
which  brings  both  to  premature  decay.  Moreover,  it 
secures  an  appointed  season  for  religious  worship,  and  if 
it  was  necessary  in  a  state  of  primeval  innocence,  how 
much  more  so  now,  when  mankind  have  a  strong  tend- 
ency to  forget  God  and  Hia  claims?  4.  These  are  tl»e 
generations  of  the  heavens  and  tl»e  eartli— the  history 
or  account  of  their  production.  Whence  did  Moses  obtain 
this  account  so  different  from  the  puerile  and  absurd  fic- 
tions of  the  heathen  ?  not  from  any  human  source ;  for 
man  was  not  in  existence  to  witness  it— not  from  the  light 
of  nature  or  reason ;  for  though  they  proclaim  the  eternal 
power  and  Godhead  by  the  things  which  are  made,  they 
cannot  tell  ?iow  they  were  made.  None  but  the  Creator 
himself  could  give  this  information,  and  therefore  it  is 
through  faith  we  understand  that  the  worlds  were  framed 
by  the  word  of  God  (Hebrews  11.  3).  rain,  mist— See  on 
ch,  1. 12.  7.  Here  the  sacred  writer  supplies  a  few  more 
particulars  about  the  first  pair,  formed— had  formed 
MAN  OUT  OF  THE  DUST  OF  THE  GROUND.  Science  has 
proved  that  the  substance  of  his  fiesh,  sinews,  and  bones, 
consists  of  the  very  same  elements  as  the  soil  which  forms 
the  crust  of  the  earth,  and  the  limestone  that  lies  em- 
bedded in  its  bowels.  But  from  that  mean  material  what 
an  admirable  structure  has  been  reared  in  the  human 
body  (Psalm  139. 14).  breath  of  life— it(.,  of  lives— not  only 
animal  but  spiritual  life.  If  the  body  is  so  admirable, 
how  much  more  the  soul  with  all  its  varied  faculties. 
breathed  into  his  nostrils  the  breath  of  life — not  that 
the  Creator  literally  performed  this  act,  but  respiration 
being  the  medium  and  sign  of  life,  this  phrase  is  used  to 
show  that  man's  life  originated  in  a  different  way  from 
his  body— being  implanted  directly  by  God  (Ecclesiastes 
12.7),  and  hence  in  the  new  creation  of  the  soul  Christ 
breathed  on  His  disciples  (John  20.  22). 

8-17.  The  Garden  of  Eden.  8.  Eden— was  probably 
a  very  extensive  region  in  Mesopotamia,  it  is  thought, 
distinguished  for  its  natural  beauty  and  the  richness  and 
variety  of  its  produce.  Hence  its  name  signifying  pleas- 
antness.  God  planted  a  garden  eastward — an  extensive 
park — a  paradise,  in  which  the  man  was  put  to  be  trained 
under  the  paternal  care  of  his  Maker  to  piety  and  useful- 
ness, tree  of  life — so  called  from  its  symbolic  character 
as  a  sign  and  seal  of  immortal  life.  Its  prominent  posi- 
tion "in  the  midst  of  the  garden,"  where  it  must  have 
been  an  object  of  daily  observation  and  interest,  was  ad- 
mirably fitted  to  keep  them  habitually  in  mind  of  God 
and  futurity.  9.  tree  of  the  knowledge  of  good  and 
evil — so  called  because  it  was  a  test  of  obedience  by  which 
our  first  parents  were  to  be  tried,  whether  tliey  would  be 
good  or  bad,  obey  God  or  break  His  commands.  17.  thou 
Shalt  not  eat  of  it  .  .  .  thou  slialt  surely  die — no 
reason  assigned  for  the  prohibition,  but  death  was  to  be 
the  punishment  of  disobedience.  A  positive  command 
like  this  was  not  only  the  simplest  and  easiest,  but  the 
only  trial  to  which  their  fidelity  could  be  exposed.  15.  put 
the  man  into  the  garden  of  Eden  to  dress  it — ^not  only 
to  give  him  a  pleasant  employment,  but  to-place  him  on 
his  probation,  and  as  the  title  of  this  garden,  the  garden 
of  the  Lord  (ch.  13. 10;  Ezekiel  28. 13),  indicates— it  was  in 
fact  a  temple  in  which  he  worshipped  God,  and  was  dally 
employed  in  offering  the  sacrifices  of  thanksgiving  and 
praise. 

18-25.  The  Making  of  Woman,  and  Institution  of 
Marriage,  18.  it  is  not  good  for  man  to  be  nloue — In 
the  midst  of  plenty  and  delights,  he  was  conscious  of  feel- 
ings he  could  not  gratify.  To  make  him  sensible  of  his 
wants,  19.  God  brought  unto  Adam — not  all  the  ani- 
mals in  existence,  but  those  chiefly  in  his  immediate 
neighbourhood,  and  to  be  subservient  to  his  use.  -what- 
soever Adam  called  every  living  creature,  that  was 
the  iiante  thereof— His  powers  of  perception  and  intel- 
ligence were  snpernaturally  enlarged  to  know  the  charac- 
ters, habits,  and  uses  of  each  species  that  was  brought  to 
him,  20.  but  for  Adam  tliere  tvas  not  found  an  help 
meet  for  him— The  design  of  this  singular  scene  was  to 
show  him  that  none  of  the  living  creatures  he  saw  were 
on  an  equal  footing  with  himself,  and  that  while  each 


The  Temptation, 


GENESIS  III. 


The  FaU. 


class  came  with  its  mate  of  the  same  nature,  Jbrm,  and 
habits,  he  alone  had  no  companion.  Besides,  in  giving 
names  to  tliem  he  was  led  to  exercise  his  powers  of  speech, 
and  prepare  for  social  intercourse  with  his  partner,  a 
creature  yet  to  be  formed.  21.  deep  sleep — probably  an 
ecstacy  or  trance  like  tliat  of  the  prophets,  when  they  had 
visions  and  revelations  of  tlie  Lord,  for  the  wliole  scene 
was  probably  visible  to  the 'mental  eye  of  Adam,  and 
hence  his  rapturous  exclamation.  tooU  one  of  lils  ribs — 
"She  was  not  made  out  of  his  head  to  surpass  him,  nor 
from  his  feet  to  be  trampled  on,  but  from  his  side  to  be 
equal  to  him,  and  near  his  heart  to  be  dear  to  him."  23. 
"Woman — i.  e.,  in  Hebreiv — man-Ess.  one  flesli — the  liu- 
man  pair  differed  from  all  other  pairs,  that  by  the  peculiar 
formation  of  Eve,  tliey  were  one.  And  this  passage  is  ap- 
pealed to  by  our  Lord  as  the  divine  institution  of  marriage 
(Matthew  19. 4, 5;  Ephesians  5. 28).  Tlius  Adam  appears  as 
a  creature  formed  after  the  image  of  God— showing  his 
knowledge  by  giving  names  to  the  animals,  his  righteous- 
ness by  his  approval  of  the  marriage  relation,  and  his  holi- 
ness by  his  principles  and  feelings— finding  their  gratifica- 
tion in  the  service  and  enjoyment  of  God. 

CHAPTER   III. 

Ver.  1-5.  The  Temptation.  1.  tUc  serpent— The  fall  of 
man  was  effected  by  the  seductions  of  a  serpent.  That  it 
was  a  real  serpent  is  evident  from  the  plain  and  artless 
style  of  the  history ;  and  from  the  many  allusions  made 
to  it  in  the  New  Testament.  But  the  material  serpent  was 
the  instrument  or  tool  of  a  higher  agent,— Satan  or  the 
Devil, — to  whom  the  sacred  writers  apply  from  this  inci- 
dent the  reproachful  name  of  "the  Serpent"— "the  old 
Dragon."  Though  Moses  makes  no  mention  of  this  wicked 
spirit— giving  only  the  history  of  the  visible  world— yet  in 
the  fuller  discoveries  of  the  Gospel,  it  is  distinctly  inti- 
mated that  Satan  was  the  author  of  the  plot  (John  8.4-1; 
2  Corinthians  11.3;  1  John  3.  8;  1  Timothy  2. 14;  Revela- 
tions 20. 2).  more  subtile— Serpents  are  proverbial  for  wis- 
dom (Matthew  10. 16).  But  these  reptiles  were  at  first, 
probably,  far  superior  in  beauty  as  well  as  in  sagacity  to 
what  they  ai-e  in  their  present  state.  He  said. — There  be- 
ing in  the  pure  bosoms  of  the  first  pair,  no  principle  of 
evil  to  work  upon,  a  solicitation  to  sin  could  come  only 
from  without,  as  in  the  analogous  case  of  Jesus  Christ  (Mat- 
thew 4. 3) ;  and  as  the  tempter  could  not  assume  the  human 
form— there  being  only  Adam  and  Eve  in  the  world— the 
agency  of  an  inferior  creature  had  to  be  employed.  The 
Dragon-serpent  [Bochaet]  seemed  the  fittest  for  the  vile 
purpose;  and  the  Devil  was  allowed  by  Him  who  per- 
mitted tlie  trial,  to  bring  articulate  sounds  from  its  mouth. 
nnto  the  vt^oman — the  object  of  attack,  from  his  know- 
ledge of  her  frailty,  of  her  having  been  but  a  short  time  in 
the  world— her  limited  experience  of  the  animal  tribes, 
and,  above  all,  her  being  alone,  unfortified  by  the  presence 
and  counsels  of  her  husband.  Though  sinless  and  holy, 
she  was  a  free  agent,  liable  to  be  tempted  and  seduced. 
yea,  hath  CKtd  said — Is  it  true  that  he  has  restricted  you 
In  using  the  fruits  of  this  delightful  place?  This  is  not 
like  one  so  good  and  kind.  Surely  there  is  some  mistake. 
He  Insinuated  a  doubt  as  to  her  sense  of  the  divine  will, 
and  appeared  as  "an  angel  of  light"  (2  Corinthians  11. 
14),  offering  to  lead  her  to  the  true  interpretation.  It 
was  evidently  from  her  regarding  him  as  specially  sent 
on  that  errand— that,  Instead  of  being  startled  by  the 
reptile's  speaking— she  received  him  as  a  heavenly  mes- 
senger, a.  the  ^voinan  said,  We  may  eat  of  tlie  fruit 
of  the  trees  of  the  garden— In  her  answer.  Eve  extolled 
the  large  extent  of  liberty  they  enjoyed  in  ranging  at  will 
amongst  all  the  trees— one  only  excepted— with  respect  to 
which,  she  declared  there  was  no  doubt,  either  of  the  pro- 
hibition or  the  penalty.  But  there  is  reason  to  think  that 
she  had  already  received  an  injurious  Impression;  for  in 
nslng  the  words—"  lest  ye  die,"  Instead  of  "  ye  shall  surely 
die"— she  spoke  as  if  the  tree  had  been  forbidden  from 
aorne  poisonous  quality  of  its  fruit.  The  tempter,  per- 
ceiving this,  became  bolder  in  his  assertions.  4-.  Ye  shall 
not  surely  die— he  proceeded— not  only  to  assure  her  of 


perfect  impunity;  but  to  promise  great  benefits  from  par- 
taking of  it.  5.  your  eyes  sliall  he  opened— his  words 
meant  more  than  met  the  ear.  In  one  sense  their  ej'es 
were  opened;  for  they  acquired  a  direful  experience  oi 
"good  and  evil"— of  the  happiness  of  a  holy,  and  the 
misery  of  a  sinful  condition.  But  he  studiously  concealed 
this  result  from  Evc,who,  fired  with  a  generous  desire  for 
knowledge,  thought  only  of  rising  to  the  rank  and  privi- 
leges of  her  angelic  visitants. 

6-9.  The  Fall,.  G.  And  -ivhen  the  woman  sa^v  tliat 
the  tree  waa  good  for  food— Her  imagination  and  feel- 
ings were  completely  won;  and  the  fall  of  Eve  was  soon 
followed  by  that  of  Adam.  The  history  of  every  temp- 
tation, and  of  every  sin,  is  the  same;  the  outward  object 
of  attraction— tlie  inward  commotion  of  mind— the  in- 
crease and  triumph  of  passionate  desire;  ending  in  the 
degradation,  slavery,  and  ruin  of  the  soul  (James  1.  15; 
1  John  2.  16).  8.  they  Iieard  tlie  voice  of  the  Lord  God 
-ivalking  in  the  garden— The  divine  Being  appeared  in 
the  same  manner  as  formerly— uttering  the  well-known 
tones  of  kindness,  walking  in  some  visible  form— not  run- 
ning hastily,  as  one  impelled  by  the  influence  of  angry 
feelings.  How  beautifully  expressive  are  these  words  of 
the  familiar  and  condescending  manner  in  which  He  had 
hitherto  held  intercourse  with  the  first  pair,  in  the  cool 
of  the  Any— lit.,  the  breeze  of  the  day— the  evening,  hid 
themselves  amongst  the  trees— Shame,  remorse,  fear— a 
sense  of  guilt— feelings  to  which  they  had  hitherto  been 
strangers,  disordered  their  minds,  and  led  them  to  shun 
Him  whose  approach  they  used  to  welcome.  How  foolish 
to  tliink  of  eluding  His  notice  (Psalm  139. 1-12). 

10-13.  The  Examination.  10.  afraid,  because  .  .  . 
nalced— apparentlj',  a  confession— the  language  of  sorrow ; 
but  it  was  evasive— no  signs  of  true  humility  and  peni- 
tence—each tries  to  throw  tlie  blame  on  another.  12.  The 
-woman  .  ,  .  gave  me— He  blames  God.  [Calvin.]  As 
the  woman  had  been  given  him  for  his  companion  and 
help,  he  had  eaten  of  the  tree  from  love  to  her;  and  per- 
ceiving she  was  ruined,  was  determined  not  to  survive  her. 
[M'Knight.]  13.  beguiled— cajoled  by  flattering  lies.  This 
sin  of  the  first  pair  was  heinous  and  aggravated— it  was 
not  simply  eating  an  apple,  but  a  love  of  self,  dishonour 
to  God,  ingratitude  to  a  benefactor,  disobedience  to  tlio 
best  of  Masters— a  preference  of  the  creature  to  the  Creator. 

14-24.  The  Sentence.  14.  And  the  Lord  God  said 
unto  the  serpent— The  Judge  pronounces  a  doom  first — 
on  the  material  serpent,  which  is  cursed  above  all  crea- 
tures; from  being  a  model  of  grace  and  elegance  in  form- 
it  has  become  the  type  of  all  that  is  odious,  disgusting, 
and  low  [Leclekc,  Rosenmuller]  ;  or  the  curse  has  con- 
verted its  natural  condition  into  a  punishment;  it  L,  now 
branded  witli  infamy,  and  avoided  with  horror;  next,  on 
the  spiritual  Serpent — the  seducer.  Already  fallen,  he  was 
to  be  still  more  degraded,  and  his  power  wholly  destroyed, 
by  the  offspring  of  those  he  had  deceived.  15.  thy  seed — 
not  only  evil  spirits,  but  wicked  men.  seed  of  the 
•woman— the  Messiah,  or  His  Church.  [Calvin,  Heng- 
STENBEKG.]  I  'wlll  put  enmity  bet-ween  thee  and  the 
-woman— God  can  only  be  said  to  do  so  by  leaving  "the 
Serpent  and  his  seed  to  the  influence  of  their  own  corrup- 
tion; and  by  those  measures  which,  pursued  for  the  sal- 
vation of  men,  fill  Satan  and  his  angels  with  envy  and 
rage."  thou  slialt  bruise  his  heel — The  serpent  wounds 
the  heel  that  crushes  him ;  and  so  Satan  would  be  per- 
mitted to  afflict  the  humanity  of  Christ,  and  bring  sufter- 
ing  and  persecution  on  His  people,  it  shall  bruise  thy 
head— tlie  serpent's  poison  is  lodged  in  its  head;  and  a 
bruise  on  that  part  is  fatal.  Thus,  fatal  shall  be  the  stroke 
which  Satan  shall  receive  from  Christ ;  though,  it  is  prob- 
able, he  did  not  first  understand  the  nature  and  extent  of 
his  doom.  16.  unto  tlie  -woman  he  said,  I  -will  greatly 
multiply  thy  sorro-%v — She  was  doomed  as  a  wife  and 
mother,  to  suffer  pain  of  body  and  distress  of  mind. 
From  being  the  helpmeet  of  man  and  the  partner  of  his 
affections,  her  condition  would  henceforth  be  that  of 
humble  subjection.  lT-19.  unto  Adam  he  said— mado 
to  gain  his  livelihood  by  tilling  the  ground;  but  what  be- 
fore his  fall  he  did  with  ease  and  pleasure,  was  not  to  be 

19 


£irlh  of  Cain  and  Abel. 


GENESIS  IV,  V. 


T7ie  Murder  of  AbeL 


accomplished  after  it  without  painful  and  persevering 
exertion,  till  tbou  retnmi  unto  the  ground-man  be- 
came mortal ;  although  he  did  not  die  the  moment  he  ate 
the  forbidden  fruifr— his  body  underwent  a  change,  and 
that  would  lead  to  dissolution— the  union  subsisting  be- 
tween his  soul  and  God  having  already  been  dissolved,  he 
had  become  liable  to  all  the  miseries  of  this  life,  and  to 
the  pains  of  hell  for  ever.  What  a  mournful  cliapter  this 
is  in  the  history  of  man !  It  gives  the  only  true  account 
of  the  origin  of  all  the  physical  and  moral  evils  that  are 
In  the  world— upholds  the  moral  character  of  God ;  shows 
that  man,  made  upright,  fell  from  not  being  able  to  resist 
a  slight  temptation ;  and  becoming  guilty  and  miserable, 
plunged  all  his  posterity  into  the  same  abyss  (Romans  5. 
12).  How  astonishing  the  grace  which  at  that  moment 
gave  pronalse  of  a  Saviour;  and  conferred  on  her  who  had 
the  disgrace  of  introducing  sin— the  future  honour  of  in- 
troducing that  Deliverer  (1  Timothy  2.  15).  30.  Adam 
caUed  Ills  ivlfe's  name  Eve — probably  in  reference  to 
her  being  a  mother  of  the  promised  Saviour,  as  well  as  of 
all  mankind.  21.  Codmadecoatsof  skins— taught  them 
to  make  these  for  themselves.  This  implies  the  institu- 
tion of  animal  sacrifice,  which  was  undoubtedly  of  Divine 
appointment,  and  instruction  in  the  only  acceptable 
mode  of  worship  for  sintful  creatures,  through  faitli  in  a 
Kedeemer  (Hebrews  9. 22).  33.  And  God  said,  Beliold, 
the  man  la  become  as  one  of  us — not  spoken  in  irony  as 
is  generally  supposed,  but  in  deep  compassion.  The  words 
should  be  rendered,  "Behold,  what  has  become  (by  sin) 
of. the  man  who  was  as  one  of  us!  formed  at  first,  in  our 
image  to  know  good  and  evil— how  sad  his  condition  now. 
and  no'W,  lest  lie  put  forth  his  hand,  and  take  of  the 
tree  of  life— This  tree  being  a  pledge  of  that  immortal 
life  with  which  obedience  should  be  rewarded,  he  lost,  on 
his  fall,  all  claim  to  this  tree ;  and  therefore,  that  he  might 
not  eat  of  it,  or  delude  himself  with  the  idea,  that  eating 
of  it  would  restore  what  he  had  forfeited,  the  Lord  sent 
him  forth  from  the  garden.  34.  placed  .  .  .  cheruhlm— 
The  passage  should  be  rendered  thus :— "And  he  dwelt  be- 
tween the  cherubim  at  the  East  of  the  Garden  of  Eden, 
and  a  fierce  fire  or  Shechinah  unfolding  itself  to  preserve 
the  way  of  the  tree  of  life."  This  was  the  mode  of  worship 
now  established  to  show  God's  anger  at  sin,  and  teach  the 
mediation  of  a  promised  Saviour,  as  the  way  of  life,  as 
well  as  of  access  to  God.  They  were  the  same  figures  as 
were  afterwards  in  the  tabernacle  and  temple ;  and  now, 
as  then,  God  said,  "  I  will  commune  with  thee  from  be- 
tween the  cherubim"  (Exodus  25.  22). 

CHAPTER   IV. 

Ver.  1-26.  Bikth  of  Cain  and  Abel.  1.  Eve  said,  I 
have  gotten  a  man  from  the  liord— i.  e.,  "  by  the  help 
of  the  Lord"— an  expression  of  pious  gratitude— and  she 
called  him  Cain,  i.  e.,  "a  possession,"  as  if  valued  above 
every  thing  else;  while  the  arrival  of  another  son  re- 
minding her  of  the  misery  she  had  entailed  on  her  oflT- 
spring,  led  to  the  name  Abel,  i.  e.,  either  weakness,  vanity 
(Psalm  39.  5),  or  grief,  lamentation.  Cain  and  Abel  were 
probably  twins;  and  it  is  thought  tliat,  at  this  early 
period,  children  were  born  in  pairs  (ch.  5.  4).  [Calvin.] 
Ahel  was  a  keeper  of  sheep— Zii.,  "feeder  of  a  fiock," 
which,  in  Oriental  countries,  always  includes  goats  as 
well  as  sheep.  Abel,  though  the  younger,  is  mentioned 
first,  probably  on  account  of  the  pre-eminence  of  his  re- 
ligious character.  3.  Inprocessof  time— .Heftrew,  "at  the 
end  of  days;"  probably  on  the  Sabbath,  brought .  .  .  an 
offering  unto  the  Lord— Both  manifested  by  the  very  act 
of  offering  their  faith  in  the  being  of  God,  and  in  his 
claims  to  their  reverence  and  worship;  and  had  the  kind 
of  offering  been  left  to  themselves,  what  more  natural 
than  that  the  one  should  bring  "of  the  fruits  of  the 
ground;"  that  the  other  should  bring  "of  the  firstlings  of 
his  flock  and  the  fat  thereof."  4.  the  Lord  had  respect 
imto  Abel,  not  unto  Cain,  Ac— The  words,  "  had  respect 
to,"  signify  in  Ilebreiv— to  look  at  any  thing  with  a  keen 
earnest  glance;  which  has  been  translated— "kindle  into 
.a  flje,"  BO  that  the  Divine  approval  of  Abel's  offering  was 
20 


shown  inrtts  being  consumed  by  fire  (see  ch.  15. 17 ;  Judges 
13.  20).  7.  If  thou  doest  -well,  shalt  thou  not  be  ac- 
cepted ?— In  the  Margin  it  is,  "  Shalt  thou  not  have  the 
excellency?"  which  is  the  true  sense  of  the  words  refer- 
ring to  the  high  privileges  and  authority  belonging  to  the 
first-born  in  patriarchal  times,  sin  lleth  at  the  door — 
sin,  i.  e.,  a  sin-offering— a  «ommon  meaning  of  the  word 
In  Scripture— as  in  Hosea  4.  8;  2  Corinthians  5.  21;  He- 
brews 9.  28.  The  purport  of  the  Divine  rebuke  to  Cain  was 
this,  "Why  art  thou  angry,  as  if  unjustly  treated?  If 
thou  doest  well,  t.  e.,  wert  innocent  and  sinless— a  thank- 
offering  would  have  been  accepted  as  a  token  of  thy  de- 
pendence as  a  creature.  But  as  thou  doest  not  well,  i.  e., 
art  a  sinner- a  sin-offering  is  necessary,  by  bringing 
which  thou  wouldest  have  met  with  acceptance,  and  re- 
tained the  honours  of  thy  birth-right."  This  language 
implies  that  previous  instructions  had  been  given  as  to 
the  mode  of  worship;  Abel  offered  through  faith  (Hebrews 
11. 4).  unto  thee  shall  be  his  desire— The  high  distinction 
conferred  by  priority  of  birth  is  described,  ch.  27.  29;  and 
it  was  Cain's  conviction,  that  this  honour  had  been  with- 
drawn from  him  by  the  rejection  of  his  sacrifice,  and  con- 
ferred on  his  younger  brother — hence  the  secret  flame  of 
jealousy,  which  kindled  into  a  settled  hatred,  and  fell 
revenge.  8.  And  Cain  talked  ^vlth  Abel  his  brother— 
Under  the  guise  of  brotherly  familiarity,  he  concealed  his 
premeditated  purpose  till  a  convenient  time  and  place 
occurred  for  the  murder  (1  John  3. 12;  9. 10).  10.  the  voice 
of  thy  brother's  blood  crleth  unto  me — Cain,  to  lull 
suspicion,  had  probably  been  engaging  in  the  solemnities 
of  religion  where  he  was  challenged  directly  from  the 
Shechinah  itself.  9.  I  know  not — a  falsehood.  One  sin 
leads  to  another.  11, 13.  now  art  thon  cursed  from  the 
earth— A  curse  superadded  to  the  general  one  denounced 
on  the  ground  for  Adam's  sin.  a  fugitive — condemned  to 
perpetual  exile- a  degraded  outcast— the  miserable  victim 
of  an  accusing  conscience.  13,  14.  And  Cain  said  .  .  . 
My  punishment  is  greater  tlian  I  can  bear — What  au 
overwhelming  sense  of  misery;  but  no  sign  of  penitence, 
nor  cry  for  pardon,  every  one  that  flndeth  me  shall 
slay  me— This  shows  that  the  population  of  the  world  was 
now  considerably  increased.  15.  whosoever  slaycth 
Cain— By  a  special  act  of  Divine  forbearance,  the  life  of 
Cain  was  to  be  spared  in  the  then  small  state  of  the  hu- 
man race,  set  a  mark — not  any  visible  mark  or  brand 
on  his  forehead,  but  some  siffn  or  token  of  assurance  that 
his  life  would  be  preserved.  This  sign  is  thought  by  the 
best  writers  to  have  been  a  wild  ferocity  of  aspect,  that 
rendered  him  an  object  of  universal  horror  and  avoidance. 
16.  presence  of  the  Lord— the  appointed  place  of  wor- 
ship at  Eden.  Leaving  it,  he  not  only  severed  himself 
from  his  relatives,  but  forsook  the  ordinances  of  religion, 
probably  casting  off  all  fear  of  God  from  his  eyes,  so  that 
the  last  end  of  tliis  man  is  worse  than  tlie  first  (Matthew 
12.  45).  land  of  Nod— of  flight  or  exile— thought  by  many 
to  have  been  Arabia  Petrsea- which  was  cursed  to  sterility 
on  his  account.  17-33.  bullded  a  city— It  has  been  in 
cities  that  the  human  race  has  ever  made  the  greatest 
social  progress;  and  several  of  Cain's  descendants  distin- 
guished themselves  by  their  inventive  genius  in  the  arts. 
19.  Lamech  took  unto  him  tivo  -wives- This  is  the  first 
transgression  of  the  law  of  marriage  on  record,  and  the 
practice  of  polygamy,  lilce  all  other  breaches  of  God's  in. 
stitutions,has  been  a  fruitful  source  of  corruption  and 
miserj'.  33,  34.  Lamech  said  unto  his  ^vlves— This 
speech  is  in  a  poetical  form,  probably  the  fragment  of  an 
old  poem,  transmitted  to  the  time  of  Moses.  It  seems  to 
indicate  that  Lamech  had  slain  a  man  in  self-defence,  and 
its  drift  is  to  assure  his  wives,  by  the  preservation  of  Cain, 
that  an  unintentional  homicide,  as  he  only  was,  could 
be  in  no  danger.  36.  men  began  to  call  upon  the  nan»e 
of  the  Lord— rather,  by  the  name  of  the  Lord.  God's 
people,  a  name  probably  applied  to  them  in  contempt  by 
the  world. 

CHAPTER   V. 

Ver.  1-32.    Genealogy  of  the  Patriarchs.    1.  book 
of  the  generations— See  ch.  11. 4.   Adam— used  here  either 


Wickedness  of  the  World, 


GENESIS  VI,  VII. 


Noah  builds  an  Ark 


a«  tne  name  of  the  first  man,  or  of  the  human  race  gener- 
ally. 5.  all  the  days  .  .  .  Adain.  lived— The  most  Striking 
feature  in  this  catalogue  is  the  longevity  of  Adam  and  his 
immediate  descendants.  Ten  are  enumerated  in  direct 
Buccesslon  whose  lives  far  exceed  the  ordinary  limits  with 
which  we  are  familiar— the  shortest  being  36.5,  and  the 
longest  930.  It  is  useless  to  inquire  whether  and  what 
secondary  causes  may  have  contributed  to  this  protracted 
longevity — vigorous  constitutions,  the  nature  of  their  diet, 
the  temperature  and  salubrity  of  the  climate;  or,  finally, 
as  this  list  comprises  only  the  true  worshippers  of  God— 
whether  their  great  age  might  be  owing  to  the  better 
government  of  their  passions,  and  the  quiet  even  tenor 
of  their  lives.  Since  we  cannot  obtain  satisfactory  evi- 
dence on  these  points,  it  is  wise  to  resolve  the  fact  into 
the  sovereign  will  of  God.  We  can,  however,  trace  some 
of  the  important  uses  to  which,  in  the  early  economy  of 
Providence,  it  was  subservient.  It  was  the  chief  means 
of  reserving  a  knowledge  of  God,  of  the  great  truths  of 
religion,  as  well  as  the  influence  of  genuine  piety.  So 
that,  as  their  knowledge  was  obtained  by  tradition,  they 
would  be  in  a  condition  to  preserve  it  in  the  greatest 
purity.  584:.  And  Knoch.  -walked  -with.  God— A  com- 
mon phrase  in  Eastern  countries  denoting  constant  and 
familiar  intercourse,  was  not;  for  God  toolc  lilin — In 
Hebrews  11.  5,  we  are  informed  that  he  was  translated  to 
heaven— a  mighty  miracle,  designed  to  eflect  what  ordi- 
nary means  of  instruction  had  failed  to  accomplish — gave 
a  palpable  proof  to  an  age  of  almost  universal  unbelief 
that  the  doctrines  which  he  had  taught  (Jude  14. 15)  were 
true,  and  that  his  devotedness  to  the  cause  of  God,  and 
righteousness  in  the  midst  of  opposition,  was  highly 
pleasing  to  the  mind  of  God.  31.  Enoch.  .  .  .  hegat  Me- 
thuselah— This  name  signifies,  "He  dieth,  and  the  send- 
ing forth,"  so  that  Enoch  gave  it  as  prophetical  of  the 
flood.  It  is  computed  that  Methuselah  died  in  the  year 
.of  that  catastrophe.  26.  Ijamech— a  diffierent  person  from 
the  one  mentioned  in  pi'eceding  chapter.  Like  his  name- 
sake, however,  he  also  spoke  in  numbers  on  occasion  of 
the  birth  of  Noah— t.  e.,  "rest"  or  "comfort."  "The  allu- 
Blon  is,  undoubtedly,  to  the  penal  consequences  of  the  fall 
in  earthly  tolls  and  sufTerings,  and  to  the  hope  of  a  De- 
liverer, excited  by  the  promise  made  to  Eve.  That  this 
expectation  was  founded  on  a  divine  communication  we 
Infer  from  the  importance  attached  to  it  and  the  confi- 
dence of  its  expression."  [Peter  Smith.]  33.  Noah  -was 
five  hundred  years  old:  and  .  .  .  begat — That  he  and 
the  other  patriarchs  were  advanced  in  life  ere  children 
were  born  to  them,  is  a  difliculty  accounted  for  probably 
from  the  circumstance  that  Moses  does  not  here  record 
their  first-born  sons,  but  only  the  succession  from  Adam 
tnrough  Seth  to  Abraham. 

CHAPTER   VI. 

Ver.  1-22.  Wickedness  of  the  World,  a.  the  sons 
•f  God  sa-w  the  daughters  of  men— By  the  former  is 
meant  the  family  of  Seth,  who  were  professedly  religious; 
by  the  latter,  the  descendants  of  apostate  Cain.  Mixed 
marriages  between  parties  of  opposite  principles  and 
practice  were  necessarily  sources  of  extensive  corruption. 
The  women,  irreligious  themselves,  would,  as  wives  and 
mothers,  exert  an  influence  fatal  to  the  existence  of  re- 
ligion in  their  household,  and  consequently  the  people  of 
that  later  age  sank  to  the  lowest  depravity.  3.  flesh- 
utterly,  hopelessly  debased.  And  tlie  Lord  said,  My 
Spirit  shall  not  always  strive— Christ,  as  God,  had  by 
His  Spirit  inspiring  Enoch,  Noah,  and  perhaps  other 
prophets  (1  Peter  3.  20;  2  Peter  2.  5;  Jude  14),  preached 
repentance  to  the  antediluvians ;  but  they  were  incorrigi- 
ble, yet  his  days  shall  he  an  hundred  and  twenty 
years— It  is  probable  that  the  corruption  of  the  world, 
which  had  now  reached  its  height,  had  been  long  and 
gradually  increasing,  and  this  idea  receives  support  from 
the  long  respite  granted.  4.  giants— the  term  In  Hebrew 
implies  not  so  much  the  idea  of  great  stature  as  of  reck- 
less ferocity,  impious  and  daring  characters,  who  spread 
devastation  and  carnage  IJar  and  wide.   5,  6.  God  saw  It, 


repented  .  ,  .  grieved— God  cannot  change  (Malachi  3.  6; 
James  1. 17) ;  but,  by  language  suUed  to  our  mUure  arid 
experience.  He  is  described  as  about  to  alter  His  visible 
procedure  towards  mankind— from  being  merciful  and 
long-suffering.  He  was  about  to  show  Himself  a  God  of 
judgment;  and,  as  that  impious  race  had  filled  up  the 
measure  of  their  iniquities.  He  was  about  to  Introduce  a 
terrible  display  of  His  justice  (Eccleslastes  8. 11).  8.  But 
Noah  found  grace  in  the  eyes  of  the  I.ord— favour. 
What  an  awful  state  of  things  when  only  one  man  or  one 
family  of  piety  and  virtue  was  now  existing  among  the 
professed  sons  of  God !  9.  Noah  .  .  ,  just  .  .  .  and  per- 
fect—not absolutely ;  for  since  the  fall  of  Adam  no  man 
has  been  free  from  sin  except  Jesus  Christ.  But  as  living 
by  faith  he  was  just  (Galatians  3.  2;  Hebrews  11.  7)  and 
perfectr-i.  e.,  sincere  In  his  desire  to  do  God's  will.  11.  the 
earth  wa»  ftlled  -with  violence — In  the  absence  of  any 
well-regulated  government  It  Is  easy  to  Imagine  what 
evils  would  arise.  Men  did  what  was  right  In  their  own 
eyes,  and,  having  no  fear  of  God,  destruction  and  misery 
were  In  their  ways.  13.  And  God  said  unto  Noah- 
How  startling  must  have  been  the  announcement  of  the 
threatened  destruction!  There  was  no  outward  indica- 
tion of  it.  The  course  of  nature  and  experience  seemed 
against  the  probability  of  Its  occurrence.  The  public 
opinion  of  mankind  would  ridicule  it.  The  whole  world 
would  be  ranged  against  him.  Yet,  persuaded  the  com- 
munication was  from  God,  through  faith  (Hebrews  11. 7), 
he  set  about  preparing  the  means  for  preserving  himself 
and  family  from  the  Impending  calamity.  14.  Make  thee 
an  ark— ark,  a  hollow  chest  (Exodus  2. 3).  gopher  vr ood 
—probably  cypress,  remarkable  for  its  durability,  and 
abounding  on  the  Armenian  mountains,  rooms — cabins 
or  small  cells,  pitch  it  -within  and  -vrithout — mineral 
pitch,  asphalt,  naphtha,  or  some  bituminous  substance, 
which,  when  smeared  over  and  become  hardened,  would 
make  It  perfectly  water-tight.  15.  And  this  is  tljie  fash- 
ion—According to  the  description,  the  ark  was  not  a  ship, 
but  an  Immense  house  in  form  and  structure  like  the 
houses  in  the  East,  designed  not  to  sail,  but  only  float. 
Assuming  the  cubit  to  be  21,888  inches,  the  ark  would  be 
547  feet  long,  91  feet  2  inches  wide,  and  47  feet  2  inches  high 
— that  is,  three  times  the  length  of  a  first-rate  man-of-war 
in  the  British  navy.  16.  A  windo-w— probably  a  sky- 
light, formed  of  some  transparent  substance  unknown. 
in  a  cuhit  shalt  thou  finish  it  above — a  direction  to 
raise  the  roof  In  the  middle,  seemingly  to  form  a  gentle 
slope  for  letting  the  water  run  oflT,  17-33.  And,  behold, 
I,  even  I,  Ao  bring  a  flood— The  repetition  of  the  an- 
nouncement was  to  establish  Its  certainty  (ch,  41.  32). 
Whatever  opinion  may  be  entertained  as  to  the  operation 
of  natural  laws  and  agencies  in  the  deluge,  it  was  brouglit 
on  the  world  by  God  as  a  punishment  for  the  enormous 
wickedness  of  its  inhabitants.  18.  But  -with  thee  -will 
1  establish  my  covenant— a  special  promise  of  deliver- 
ance, called  a  covenant,  to  convince  him  of  the  confidence 
to  be  reposed  in  it.  The  substance  and  terms  of  this  cove- 
nant are  related  between  v.  19  and  21.  33.  Thus  did  Noah 
— He  began  without  delaj'  to  prepare  the  colossal  fabric, 
and  in  every  step  of  his  progress  faithfully  followed  the 
Divine  directions  he  had  received. 

CHAPTER    VII. 

Ver.  1-24.   Entrance  into  the  Ark.   1.  And  the  I<ora 
said  unto  Noah,  Come  thou  and  all  thy  house  into  the 

ai-k- The  ark  was  finislied;  and  he  now,  in  tlie  spirit  of 
implicit  faith,  which  had  influenced  his  whole  conduct, 
waited  for  directions  from  God.  3,  3.  Of  every  clean 
beast .  .  .  fowls— pairs  of  every  species  of  animals  except 
the  tenants  of  the  deep  were  to  be  taken  for  the  preserva- 
tion of  their  respective  kinds.  This  was  the  general  rule 
of  admission,  only  with  regard  to  those  animals  which 
are  styled  "clean,"  three  pairs  were  to  be  taken,  whether 
of  beasts  or  birds ;  and  the  reason  was  that  their  rapid 
multiplication  was  a  matter  of  the  highest  importance, 
when  the  earth  should  be  renovated  from  their  utility 
either  as  articles  of  food  or  as  employed  in  the  service  of. 

21 


Assuaging  of  the  Waters. 


GENESIS  VIII,  IX. 


Departure  from  the  ArJc 


man.  But  what  was  the  use  of  the  seventh?  It  was 
manifestly  reserved  for  sacrifice;  and  so  that  both  during 
Noah's  residence  in  the  arlc,  and  after  his  return  to  dry 
land,  provision  was  made  for  celebrating  the  rites  of 
,  worship  according  to  the  religion  of  fallen  man.  He  did 
not,  like  many,  leave  religion  behind.  He  provided  for  it 
during  his  protracted  voyage,  4.  For  yet  seven  days— 
A  week  for  a  world  to  repent!  What  a  solemn  pause! 
Did  they  laugh  and  ridicule  his  folly  still?  He  whose 
eyes  saw,  and  whose  heart  felt  the  full  amount  of  human 
iniquity  and  perverseness,  has  told  us  of  their  reckless 
disregard  (Luke  17.  27).  9.  There  -went  In  t^vo  and  two 
—Doubtless  they  were  led  by  a  Divine  Impulse.  The 
number  would  not  be  so  large  as  at  first  sight  one  is  apt  to 
imagine.  It  has  been  calculated  that  there  are  not  more 
than  three  hundred  distinct  species  of  beasts  and  birds, 
the  immense  varieties  in  regard  to  form,  size,  and  colour, 
being  traceable  to  the  influence  of  climate  and  other  cir- 
cumstances. 16.  and  tlie  Iiord  slint  Iilm  in— lit.,  "cov- 
ered him  round  about."  The  "  shutting  him  in  "  intimated 
that  he  had  become  the  special  object  of  Divine  care  and 
protection,  and  that  to  those  without  the  season  of  grace 
was  over  (Matthsw  25. 10).  17.  tlie  waters  increased,  and 
liare  np  the  arU— It  seems  to  have  been  raised  so  grad- 
ually as,  perhaps,  to  be  scarcely  perceptible  to  the  in- 
mates. 20.  Fifteen  cwljlts  npw^ard  .  .  .  and  tlie  mown t- ' 
ains  were  covered— twenty-two  and  a-half  feet  above  the 
summits  of  the  highest  hills.  The  language  is  not  con- 
sistent with  the  theory  of  a  partial  deluge,  ai.  all  flesh 
died  .  .  .  fowl  .  .  .  cattle,  and  .  .  .  creeping  thing- It 
has  been  a  uniform  principle  in  the  Divine  procedure, 
when  judgments  were  abroad  on  the  earth,  to  include 
every  thing  connected  with  the  sinful  objects  of  His 
wrath  (ch.  19.  25;  Exodus  9.  6).  Besides,  now  that  the 
human  race  were  reduced  to  one  single  family,  it  was 
necessary  that  the  beasts  should  be  proportionally  di- 
minislied,  otherwise  by  their  numbers  they  would  have 
acquired  the  ascendancy,  and  overmastered  the  few  that 
were  to  re-people  the  world.  Thus  goodness  was  mingled 
with  severity;  the  Lord  exercises  judgment  in  wisdom, 
and  in  wrath  remembers  mercy.  34.  an  liundrcd  and 
fifty  day«H-a  period  of  five  months.  Though  long  before 
that  every  living  creature  must  have  been  drowned,  such 
a  lengthened  continuance  of  the  flood  was  designed  to 
manifest  God's  stem  displeasure  at  sin  and  sinners. 
Think  of  Noah  during  such  a  crisis.  We  learn  (Ezekiel 
14. 14)  that  he  was  a  man  who  lived  and  breathed  habit- 
ually in  an  atmosphere  of  devotion ;  and  having  in  the 
exercise  of  this  high-toned  faith  made  God  his  refuge,  he 
did  not  fear  "  though  the  waters  roared  and  were  troubled ; 
though  the  mountains  shook  with  the  swelling  thereof." 

CHAPTER   VIII. 

'Ver.l-14.  ASSTTAGING  OF  THE  WATERS.  1.  God  remem- 
bered Noah— The  Divine  purpose  in  this  awful  dispensa- 
tion had  been  accomplished,  and  the  world  had  undergone 
those  changes  necessary  to  fit  it  for  becoming  the  residence 
of  man  under  a  new  economy  of  providence,  every  liv- 
ing thing  ...  In  the  ark— A  beautiful  illustration  of 
lilatthew  10.  29.  and  God  made  a  "(vind  to  pass  over  the 
earth— Though  the  Divine  will  could  have  dried  up  the 
liquid  mass  in  an  instant— the  agency  of  a  wind  was  em- 
ployed (Psalm  104.  4)— probably  a  hot  wind,  which,  by 
rapid  evaporation,  would  again  absorb  one  portion  of  the 
waters  into  the  atmosphere;  and  by  which,  the  other 
would  be  gradually  drained  off  by  outlets  beneath. 
4.  seventh  month— of  the  year— not  of  the  flood— which 
lasted  only  five  months,  rested— evidently  indicating  a 
calm  and  gentle  motion,  upon  the  mountains  of 
Ararat — or  Armenia,  as  the  word  is  rendered  (2  Kings  19. 
87 ;  Isaiah  37.  38).  The  mountain  which  tradition  points 
to,  as  the  one  on  which  the  ark  rested,  is  now  called  Ara 
Dagh— the  finger  mountain.  Its  summit  consists  of  two 
peaks— the  higher  of  which  is  17,750  feet,  and  the  other 
13,420  above  the  level  of  the  sea.  5.  And  the  w^aters  de- 
creased continually— The  decrease  of  the  waters  was  for 
Wise  reasons  exceedingly  slow  and  gradual— the  period 
22 


of  their  return  being  nearly  twice  as  long  as  that  of  their 
rise.  6.  at  the  end  of  forty  days — It  is  easy  to  imagine 
the  ardent  longing  Noah  and  his  family  must  have  felt  to 
enjoy  again  the  sight  of  land  as  well  as  breathe  the  fresh 
air;  and  it  was  perfectly  consistent  with  faith  and  patience 
to  make  inquiries,  whether  the  earth  was  yet  ready. 
7.  And  he  sent  forth  a  raven— The  smell  of  carrion 
would  allure  it  to  remain  if  the  earth  were  in  a  habit- 
able state.  But  it  kept  hovering  about  the  spot,  and, 
being  a  solitary  bird,  probably  perched  on  the  covering. 
8-11.  Also  he  sent  forth  a  dove — A  bird  fiying  low  and 
naturally  disposed  to  return  to  the  place  of  her  abode 
10,  again  he  sent  forth  a  dove — Her  flight,  judging  by 
the  time  she  was  abroad,  was  pursued  to  a  great  distance, 
and  the  newly-plucked  olive  leaf,  she  no  doubt,  by  super- 
natural impulse,  brought  in  her  bill,  afforded  a  welcome 
proof  that  the  declivities  of  the  hiUs  were  clear.  13.  lie 
.  .  .  sent  forth  the  dove  t  'which  returned  not  .  .  .  any 
more — In  these  results,  we  perceive  a  wisdom  and  pru- 
dence far  superior  to  the  inspiration  of  instinct— we  dis- 
cern the  agency  of  God  guiding  all  the  movements  of  this 
bird  for  the  instruction  of  Noah,  and  reviving  the  hopes 
of  his  household,  other  seven  days — a  strong  presump- 
tive proof  that  Noah  observed  the  Sabbath  during  his 
residence  in  the  ark.  13, 14.  Noah  removed  the  cover- 
ing of  the  arh— probably  only  as  much  of  it  as  would 
afford  him  a  prospect  of  the  earth  around.  Yet  for  about 
two  months  he  never  stirred  from  his  appointed  abode 
till  he  had  received  the  express  permission  of  God.  We 
should  watch  the  leading  of  Providence  to  direct  us  in 
every  step  of  the  journey  of  life. 

15-22.  Departure  from  the  Ark.  15, 16.  And  God 
spake  .  .  .  Go  forth — They  went  forth  in  the  most  orderly 
manner— the  human  inmates  first— then  each  species 
"after  their  kinds,"  W.,  according  to  their  families,  im- 
plying that  til  ere  had  been  an  increase  in  the  ark. 
30.  Noah  builded  an  altar— Ji^,  "  a  high  place" — proba- 
bly a  mound  of  earth,  on  which  a  sacrifice  was  offered. 
Tliere  is  something  exceedingly  beautiful  and  interesting 
to  know  that  the  first  care  of  this  devout  patriarch  was  to 
return  thanks  for  the  signal  instance  of  mercy  and  good- 
ness whicli  he  and  his  family  had  experienced,  took  of 
every  clean  beast,  and  .  .  .  fo-*vl — For  so  unparalleled  a 
deliverance,  a  special  acknowledgment  was  due.  31.  The 
liord  smelled  a  s-\veet  savour — The  sacrifice  offered  by  a 
righteous  man  like  Noah  in  faith,  was  acceptable  as  the 
most  fragrant  incense.  Lord  said  in  his  heart — same  as 
"I  have  sworn  that  the  waters  of  Noah  should  no  niore 
go  over  the  earth"  (Isaiah  54.  9).  "for," — i.  e.,  "thougli 
the  imagination  is  evil;"  instead  of  inflicting  another 
destructive  flood,  I  shall  spare  them— to  enjoy  the  bless- 
ings of  grace,  through  a  Saviour.  33.  "IVlille  the  earth 
remalneth— The  consummation  as  intimated  in  2  Peter 
3.  7,  does  not  frustrate  a  promise  which  held  good  only 
during  the  continuance  of  that  system.  There  will  be  no 
flood  between  this  and  that  day,  when  the  earth  therein 
shall  be  burnt  up.  [Chalmers.] 

CHAPTER   IX. 

Ver.  1-7.  Covenant.  1.  And  God  blessed  Noah— Here 
is  republished  the  law  of  nature  that  was  announced  to 
Adam,  consisting  as  it  originally  did  o'  several  parts. 
Be  fruitful,  Ac— The  first  part  relates  to  the  transmission 
of  life,  the  original  blessing  being  re-announced  in  the 
very  same  words  in  which  it  had  been  promised  at  first. 
3.  And  the  fear  of  yon  and  tlie  dread  of  you — the 
second  re-establishes  man's  dominion  over  the  inferior 
animals;  It  was  now  founded  not  as  at  first  in  love  and 
kindness,  but  in  terror;  this  dread  of  man  prevails  among 
all  the  stronger  as  well  as  the  weaker  members  of  the 
animal  tribes,  and  keeps  away  from  his  haunts  all  but 
those  employed  in  his  service.  3.  Every  moving  thing 
that  liveth  shall  be  meat  for  you— the  third  part  con- 
cerns the  means  of  sustaining  life ;  man  was  for  the  first 
time,  it  would  seem,  alloived  the  use  of  animal  food,  but 
the  grant  was  accompanied  with  one  restriction.  4.  But 
flesh  .  .  .  the  blood  .  .  .  shall  ye  not  eat— The  sole  iu- 


MUUXT    ARARAT. 


THE   BANKS   OF   THE   JORDAN. 


Gocf  s  Covenant  signified  by  the  Rainbow. 


GENESIS  X,  XL 


Confusion  of  Tongues. 


tention  of  tlil«?  prohibition  was  to  prevent  these  excesses 
ot  cannibal  ferocity  in  eating  flesh  of  living  animals,  to 
which  men  in  the  earlier  ages  of  the  world  were  liable. 
5.  surely  your  blood  of  your  lives  ivlll  I  require — The 
'onrth  part  establishes  a  new  power  for  protectmg  life — tlie 
institution  of  the  civil  magistrate  (Romans  13,  4),  armed 
with  public  and  official  authority  to  repress  the  com- 
mission of  violence  and  crime.  Such  a  power  had  not 
previously  existed  in  patriarchal  society.  6.  "Wlioso 
sUeddeth  man's  blood  .  .  .  for  in  tlie  Ima^e  of  God 
mn.de  lie  man — It  is  true  that  image  has  been  injured  by 
the  fall,  but  it  is  not  lost.  In  this  view,  a  high  value  is 
attached  to  the  life  of  every  man,  even  the  poorest  and 
humblest,  and  an  awful  criminality  is  involved  in  the 
destr action  of  It. 

8-29  Rainbow.  13.  I  do  set  my  bow  ii%  the  cloud- 
Set,  J.  e.,  constitute  or  appoint.  This  common  and  famil- 
iar phenomenon  being  made  the  pledge  of  peace,  its  ap- 
pearance when  showers  began  to  fall  would  be  welcomed 
with  the  liveliest  feelings  of  joy.  30.  And  Noah  .  .  . 
planted  a  vineyard— Noah  had  been  probably  bred  to 
the  culture  of  the  soil,  and  resumed  that  employment  on 
leaving  the  ark.  21.  And  he  drank  of  the  -w^ine,  and 
■was  drunlten— perhaps  at  the  festivities  of  the  vintage 
season.  This  solitary  stain  on  the  character  of  so  emi- 
nently pious  a  man  must,  it  is  believed,  have  been  the 
result  of  age  or  Inadvertency,  a*.  This  incident  could 
scarcely  have  happened  till  twenty  years  after  the  flood ; 
for  Canaan,  whose  conduct  was  more  offensive  than  that 
even  of  his  father,  was  not  born  till  after  that  event.  It 
is  probable  that  there  is  a  long  interval  included  between 
these  verses,  and  that  this  prophecy,  like  that  of  Jacob  on 
his  sons,  was  not  uttered  till  near  the  close  of  Noah's  life, 
when  the  prophetic  spirit  came  upon  him ;  this  presump- 
tion is  strengthened  by  the  mention  of  his  deatli  immedi- 
ately after.  35.  Cursed  be  Canaan — this  doom  has  been 
fulfilled  in  the  destruction  of  the  Canaanites— in  the  deg- 
radation of  Egypt,  and  the  slavery  of  the  Africans,  the 
descendants  of  Ham.  36.  Blessed  be  the  liord  God  of 
Shem— rather,  "Blessed  of  Jehovah,  my  God,  be  Shem," 
—an  intimation  that  the  descendants  of  Sliem  should  be 
peculiarly  honoured  in  the  service  of  the  true  God— His 
Church  l)eing  for  ages  established  amongst  them  (the 
Jewsj,  and  of  them  concerning  tlie  flesh  Christ  came. 
They  got  possession  of  Canaan,  the  people  of  that  land 
being  made  their  "servants"  either  by  conquest,  or,  like 
the  Gibeonites,  by  submission.  37.  God  shall  enlarge 
Japheth — pointing  to  a  vast  increase  in  posterity  and 
possessions.  Accordingly  his  descendants  have  been  tlie 
most  active  and  enterprising,  spread  over  the  best  and 
largest  portion  of  the  world,  all  Europe  and  a  considerable 
part  of  Asia,  he  shall  dv^ell  in  the  tents  of  Shem — a 
prophecy  being  fulfilled  at  the  present  day,  as  in  India 
British  Government  is  established,  and  the  Anglo-Saxons 
being  in  the  ascendant  from  Europe  to  India,  from  India 
over  the  American  continent.  What  a  wonderful  proph- 
ecy in  a  few  verses !    Isaiah  46. 10 ;  1  Peter  1.  25, 

CHAPTER    X. 

Ver.  1-32.  Genealogies,  l.  sons  of  Noah— The  histo- 
rian has  not  arranged  this  catalogue  according  to  seniority 
of  birth ;  for  the  account  begins  with  the  descendants  of 
Japheth,  and  the  line  of  Ham  is  given  before  that  of  Shem, 
though  he  is  expressly  said  to  be  the  youngest  or  younger 
son  of  Noah ;  and  Shem  was  the  elder  brother  of  Japheth  {v. 
21),  the  true  rendering  of  that  passage,  generations,  &c. — 
the  narrative  of  the  settlement  of  nations  existing  in  the 
time  of  Moses,  perhaps  only  the  principal  ones ;  for  though 
the  list  comprises  the  sons  of  Shem,  Ham,  and  Japheth,  all 
their  descendants  are  not  enumerated.  Those  descendants, 
with  one  or  two  exceptions,  are  described  by  names  indi- 
cative of  tribes  and  nations,  and  ending  in  the  Hebrew 
im,  or  the  English  Ue.  5.  the  isles  of  the  Gentiles— a 
phrase  by  which  the  Hebrews  described  all  countries 
which  were  accessible  by  sea  (Isaiah  11. 11;  20.6;  Jeremiah 
25.  22).  Such  in  relation  to  them  were  the  countries  of 
Europe,  the  peninsula  of  Lesser  Asia,  and  the  region 
lying  on  the  east  of  the  Euxlne.    Accordingly,  it  was  In 


these  quarters  the  early  descendants  of  Japheth  had 
their  settlements.  6.  sons  of  Ham— emigrated  south- 
ward, and  their  settlements  were— that  of  Cush  in  Arabia, 
of  Canaan  in  the  country  known  by  his  name,  and  Miz- 
raim  in  Egypt  Upper  and  Lower.  It  is  generally  thought 
that  his  father  accompanied  him,  and  personally  superin- 
tended the  formation  of  the  settlement,  whence  Egypt 
was  called  "  the  land  of  Ham."  8.  Nimrod— mentioned 
as  eclipsing  all  his  family  in  renown.  He  early  distin-, 
guished  himself  by  his  daring  and  successful  prowess  in 
hunting  wild  beasts.  By  those  useful  services  he  earned 
a  title  to  public  gratitude ;  and,  having  established  a  per- 
manent ascendancy  over  the  people,  he  founded  the  first 
kingdom  in  the  world.  10.  the  beginning  of  his  king-, 
dom— This  kingdom,  of  course,  though  then  considered 
great,  would  be  comparatively  limited  in  exteni,  and  the 
towns  but  small  forts.  11.  Out  of  that  land  vrcnt  forth 
Asshur— or,  as  the  Margin  has  it,  "He  (Nimrod)  at  the 
head  of  his  army  went  forth  Into  Assyria,"  i.  e.,  he  pushed 
his  conquests  into  that  country,  and  builded  Nineveh 
— opposite  the  town  of  Mosul,  on  the  Tigris,  and  the  other 
towns  near  it.  This  raid  into  Assyria  was  an  invasion  of 
the  territories  of  Shem,  and  hence  the  name  "Nimrod," 
signifying  "rebel,"  is  supposed  to  have  been  conferred  on. 
him  from  his  daring  revolt  against  the  Divine  distribu- 
tion. 31.  Unto  Shem — The  historian  introduces  him 
with  marked  distinction  as  "the  father  of  Eber,"  the 
ancestor  of  the  Hebrews.  33.  Aram— in  the  general 
division  of  the  earth,  the  countries  of  Armenia,  Mesopo- 
tamia, and  Syria,  fell  to  his  descendants.  34.  Arphaxad 
— The  settlement  of  his  posterity  was  in  the  extensive 
valley  of  Shinar,  on  the  Tigris,  towards  the  southern  ex- 
tremity of  Mesopotamia,  including  the  country  of  Eden 
and  the  region  on  the  east  side  of  the  river.  35.  Pelegj 
for  in  his  days  was  the  earth  divided — After  the  flood 
(ch.  11. 10-16)  the  descendants  of  Noah  settled  at  pleasure, 
and  enjoyed  the  produce  of  the  undivided  soil.  But  ac- 
cording to  Divine  instruction,  made  probably  through 
Eber,  who  seems  to  have  been  distinguished  for  piety  or 
a  prophetic  character,  the  earth  was  divided,  and  his  son's 
name,  "Peleg."  was  given  in  memory  of  that  event.  See 
Deuteronomy  32.  8;  Acts  17.  26.  33.  These  are  the  fami- 
lies of  the  sons  of  Noah  after  their  generations,  in 
their  nations,  &c. — This  division  was  made  in  the  most 
orderly  manner;  and  the  inspired  historian  evidently  in- 
timates that  the  sons  of  Noah  were  ranged  according  to 
their  nations,  and  every  nation  ranked  by  its  families,  so 
tliat  every  nation  had  its  assigned  territory,  and  in  every 
nation  the  tribes,  and  in  every  tribe  the  families,  were 
located  by  themselves. 

CHAPTER   XI. 

Ver.  1-32.  Confusion  of  Tongues.  1.  the  -whole  earth 
■was  of  one  language— The  descendants  of  Noah,  united 
by  the  strong  bond  of  a  common  language,  had  not  sepa- 
rated, and  notwithstanding  the  Divine  command  to  re- 
plenish the  earth,  were  unwilling  to  separate.  The  more 
pious  and  well-disposed  would  of  course  obey  the  Divine 
will;  but  a  numerous  body— seemingly  the  aggressive 
horde  mentioned  (cli.  10. 10),  determined  to  please  them- 
selves by  occupying  the  fairest  region  they  came  to. 
3.  land  of  Shinar— the  fertile  valley  watered  by  the 
Euphrates  and  Tigris  was  chosen  as  the  centre  of  their 
union  and  the  seat  of  their  power.  3.  brick- there  being 
no  stone  in  that  quarter,  brick  Is  and  was  tlie  only 
material  used  for  building,  as  appears  in  the  mass  of 
ruins  which  at  the  Birs  Nimroud  may  have  been  the  very 
town  formed  by  those  ancient  rebels.  Some  of  these  are 
sun-dried— others  burnt  In  the  kiln  and  of  different 
colours,  slime— bitumen,  a  mineral  pitch,  whicli,  when 
hardened,  forms  a  strong  cement,  commonly  used  in 
Assyria  to  this  day,  and  forming  tlie  mortar  found  on 
the  burnt-brick  remains  of  antiquity.  4.  a  tower  wliose 
top  may  reach  unto  heaven — a  common  figurative 
expression  for  great  height  (Deuteronomy  1.2S;  9.1-^). 
6.  novr  nothing  ^vill  be  restrained  from  tlicm- an 
apparent  admission  that  the  design  was  practicable,  and 
would  have  been  executed  biit  for  the  Divine  Interposi- 

23 


Cali  to  Abram, 


GENESIS  XII.  XIII. 


Hetum  from  Egypt. 


tlon.  leat  'we  be  «cattered— To  build  a  city  and  a  town 
was  no  crime;  but  to  do  this,  to  defeat  the  counsels  of 
heaven  by  attempting  to  prevent  emigration,  was  foolish, 
wicked,  and  justly  offensive  to  God.  7.  confound  their 
language — lit.,  their  lip;  it  was  a  failure  in  utterance, 
occasioning  a  difference  in  dialect  which  was  intelligible 
only  to  those  of  the  same  tribe.  Thus  easily  by  God  their 
purpose  was  defeated,  and  they  were  compelled  to  the 
dispersion  they  had  combined  to  prevent.  It  is  only  from 
the  Scriptures  we  learn  the  true  origin  of  the  different 
nations  and  languages  of  the  world.  By  one  miracle  of 
tongues  men  were  dispersed,  and  gradually  fell  from  true 
religion.  By  another,  national  barriers  were  broken 
down— that  all  men  might  be  brought  back  to  the  family 
of  God.  as.  Ur  (now  Orfa>— i.  e.,  light,  or  fire.  Its  name 
probably  derived  from  its  being  devoted  to  the  rites  of 
fire-worship.  Terah  and  his  family  were  equally  infected 
with  that  Idolatry  as  the  rest  of  the  inliabitants  (Joshua 
584.15).  31.  Sarat  his  daugliter-in-la^v— the  same  as 
Iscah,  grand-daughter  of  Terah,  probably  by  a  second 
wife,  and  by  early  usages  considered  marriageable  to  her 
uncle  Abraham,  and  tliey  came  unto  Haran — two  days' 
Journey  South-South-East  from  Ur,  in  the  direct  road  to 
the  ford  of  the  Euphrates  at  Rakka,  the  nearest  and  most 
convenient  route  to  Palestine. 

CHAPTER    XII. 

Ver.  1-20.  Call  to  Abram.  l.  Now  tlie  I<ord  had 
aaid  unto  Abram— It  pleased  God,  who  has  often  been 
found  of  them  who  sought  him  not,  to  reveal  himself  to 
Abraham  perhaps  by  a  miracle;  and  the  conversion  of 
Abraham  is  one  of  the  most  remarkable  in  Bible  history. 
Get  th.ee  out  of  thy  coiuitry — His  being  brought  to  the 
knowledge  and  worship  of  the  true  God  had  probably 
been  a  considerable  time  before.  This  call  included  two 
promises :  the  first,  showing  the  land  of  his  future  pos- 
terity;  and  the  second,  that  in  his  posterity  all  the  earth 
was  to  be  blessed.  Abraham  obeyed,  and  it  is  frequently 
mentioned  in  the  New  Testament  as  a  striking  instance 
of  his  faith  (Hebrews  11. 8).  5.  Into  the  land  of  Canaan 
.  .  .  they  came — ^with  his  wife  and  an  orphan  nephew. 
Abram  reached  his  destination  in  safety,  and  thus  the 
first  promise  was  made  good.  6.  the  place  of  Slchein— 
or  Shecliem,  a  pastoral  valley  then  unoccupied  (cf.  ch. 
33.18).  plain  of  Moreh— rather,  the  "terebinth  tree"  of 
Moreh,  very  common  in  Palestine,  remarkable  for  its 
wide-spreading  branches  and  its  dark  green  foliage.  It 
is  probable  that  In  Moreh  there  was  a  grove  df  these  trees, 
whose  inviting  shade  led  Abram  to  choose  it  for  an  en- 
campment. T.  Unto  thy  seed  -will  I  give  this  land — 
God  was  dealing  with  Abram  not  in  his  private  and  per- 
sonal capacity  merely,  but  with  a  view  to  high  and  im- 
portant interests  in  future  ages.  That  land  his  posterity 
was  for  centuries  to  inhabit  as  a  peculiar  people;  the 
seeds  of  Divine  knowledge  were  to  be  sown  there  for  the 
benefit  of  all  mankind;  and  considered  in  its  geograph- 
ical situation.  It  was  chosen  in  Divine  wisdom  the  fittest 
of  all  lands  to  serve  as  the  cradle  of  a  Divine  revelation 
designed  for  the  whole  world,  and  there  builded  he  an 
altar  nnto  the  Liord — By  this  solemn  act  of  devotion  he 
made  an  open  profession  of  his  religion,  established  the 
worship  of  the  true  God,  and  declared  his  faith  in  the 
promise.  10.  there  -was  a  famine  .  .  .  and  Abram 
-went  do\irn  into  Kgypt — did  not  go  back  to  the  place  of 
his  nativity,  as  regretting  his  pilgrimage  and  despising 
the  promised  land  (Hebrews  11.15),  but  withdrew  for  a 
while  into  a  neighbouring  country.  11-13.  Sarai's  com- 
plexion, coming  from  a  mountainous  country,  would  be 
fresh  and  fair  compared  with  the  faces  of  Egyptian 
women  which  were  sallow.  The  counsel  of  Abram  to 
her  was  true  In  words,  but  it  was  a  deception,  intended 
to  give  an  impression  that  slie  was  no  more  than  his 
sister.  His  conduct  was  culpable  and  Inconsistent  with 
his  character  as  a  servant  of  God :  it  showed  a  reliance 
on  worldly  policy  more  than  a  trust  in  the  promise;  and 
he  not  only  sinned  himself,  but  tempted  Sarai  to  sin  also. 
Xlt,  tvlien  Abram  was  come  Into  £gypt — It  appears 
24 


from  the  monuments  of  that  country  that  at  the  time  of 
Abram's  visit  a  monarchy  had  existed  for  several  cen- 
turies. The  seat  of  government  was  in  the  Delta,  the 
most  northern  part  of  the  country,  the  very  quarter  in 
wliich  Abram  must  have  arrived.  They  were  a  race  of 
shepherd  kings,  in  close  alliance  with  the  people  of 
Canaan.  15.  the  w^oman  w^as  talcen  Into  Pliaraoh's 
house — Eastern  kings  have  for  ages  claimed  the  privilege 
of  taking  to  their  harem  an  unmarried  woman  whom 
they  like.  The  father  or  brother  may  deplore  tlie  re-, 
moval  as  a  calamity,  but  the  royaj  rigni  is  never  resisted 
nor  questioned.  IG.  he  entreated  Abram  -well  for  her 
sake — The  presents  are  jest  what  one  pastoral  chief  would 
give  to  another.  18-20.  Heie  is  a  most  humiliating  re- 
buke, and  Abram  deserved  it.  Had  not  God  interfered 
lie  might  have  been  tempted  to  stay  in  Egypt,  and  forget 
the  promise  ^Psalm  105. 13, 15).  Often  still  does  God  re- 
buke His  people  and  remind  them  through  enemies  that 
this  world  is  not  th  jlr  rest. 

GflAPTER   XIII. 

Ver.  1-18.  Retdun  fkom  Egypt,    l.  -went  np . , .  sontli 

— Palestine  being  a  highland  country,  the  entrance  from 
Egypt  by  its  southern  boundary  is  a  continual  ascent,  a. 
■rery  rich — compared  with  the  pastoral  tribes  to  which 
Abraham  belonged.  An  Ai?ab  sheick  is  considered  rich 
who  has  a  hundred  or  two  hundred  tents,  from  sixty  to  a 
hundred  camels,  a  thousand  sheep  and  goats  respectively. 
And  Abraham  being  very  rich,  must  have  far  exceeded 
that  amount  of  pastoral  property.  "Gold  and  silver" 
being  rare  among  these  people,  his  probably  arose  from 
the  sale  of  his  produce  in  Egypt.  3.  -went  on  his  jour- 
neys—his progress  would  be  by  slow  marches  and  fre- 
quent encampments,  as  he  had  to  regulate  his  movements 
by  the  prospect  of  water  and  pasturage,  unto  the  place 
.  .  .  bet>veen  Beth-el  and  Hai — "a  conspicuous  hill— it« 
topmost  summit  resting  on  the  rocky  slopes  beloAV,  and 
distinguished  by  its  olive  groves— offering  a  natural  base 
for  the  altar  and  a  fitting  shade  for  the  tent  of  the  patri- 
arch." [Stanley.]  4.  there  Abram  called  on  the  name 
of  the  liOrd— he  felt  a  strong  desire  to  re-animate  his 
faith  and  piety  on  the  scene  of  his  former  worship:  it 
might  be  to  express  humility  and  penitence  for  his  mis- 
conduct in  Egypt,  or  thankfulness  for  deliverance  fiom 
perils— to  embrace  the  first  opportunity  on  returning  to 
Canaan  of  leading  his  family  to  renew  allegiance  to  God, 
and  offer  the  typical  sacrifices  which  pointed  to  the  bless- 
ings of  the  promise.  T.  And  there  -was  a  strife — Abra- 
ham's character  appears  here  in  a  most  amiable  light. 
Having  a  strong  sense  of  religion,  he  was  afraid  of  doing 
anything  that  might  tend  to  injure  its  character  or  bring 
discredit  on  its  name,  and  he  rightly  judged  that  such 
unhappy  effects  would  be  produced  if  two  persons  whom 
nature  and  grace  had  so  closely  connected  should  come  to 
a  rupture.  Waiving  his  right  to  dictate,  he  gave  the  free- 
dom of  choice  to  Lot.  The  conduct  of  Abraham  was  not 
only  disinterested  and  peaceable,  but  generous  and  conde- 
scending in  an  extraordinary  degree,  exemplifying  the 
Scripture  precepts,  Matthew  6. 32;  Romans  12. 10, 11 ;  Phil- 
ippians  2. 4.  10.  Lot  lifted  up  his  eyes — Travellers  de- 
scribe that  from  the  top  of  this  hill,  a  little  "  to  the  east 
of  Bethel,"  they  can  see  the  Jordan,  the  broad  meadows 
on  either  bank,  and  the  waving  line  of  verdure  which 
marks  the  course  of  the  stream.  11.  Then  tot  chos« 
him  all  the  plain— a  choice  excellent  in  a  worldly  point 
of  view,  but  most  inexpedient  for  his  best  interests.  He 
seems,  though  a  good  man,  to  have  been  too  much  under 
the  infiuence  of  a  selfish  and  covetous  spirit :  and  how 
many,  alas !  Imperil  the  good  of  their  souls  for  the' pros- 
pect of  worldly  advantage.  14,  15.  liift  up  no^v  thine 
eyes  .  .  .  all  the  land  -which  thou  seest^— so  extensive  a 
survey  of  the  country,  in  all  directions,  can  be  obtained 
from  no  other  point  in  the  neighbourhood;  and  those 
plains  and  hills,  then  lying  desolate  before  the  eyes  of  the 
solitary  patriarch,  were  to  be  peopled  with  a  mighty  na- 
tion "  like  the  dust  of  the  earth  in  number,"  as  they  were 
in  Solomon's  time  (1  Kings  4.  20).     18.  plain  of  SIam.rf 


Lot  taken  Prisoner, 


GENESIS  XrV,  XV,  XVI, 


Beitovcment  of  Hagar. 


.  .  .  built  ...  an  altar— grove  of  Mamre— the  renewal  of 
the  promise  was  acknowledged  by  Abram  by  a  fresh  trib- 
ute of  devout  gratitude. 

CHAPTER   XIV. 

Ver.  1-24.  Wak.  1.  And  it  came  to  pass— This  chapter 
presents  Abram  in  the  unexpectpd  character  of  a  warrior. 
The  occasion  was  this:  The  king  of  Sodom  and  tlie  kings 
of  the  adjoining  cities,  after  having  been  tributaries  for 
twelve  years  to  the  king  of  Elam,  combined  to  throw  off 
his  yoke.  To  chastise  their  rebellion,  as  he  deemed  it, 
Chedorlaomer,  with  the  aid  of  three  allies,  invaded  the 
territories  of  the  refractory  princes— defeated  them  in  a 
pitched  battle,  where  the  nature  of  the  ground  favoured 
his  army  (v.  10),  and  hastened  in  triumph  on  his  home- 
ward march,  with  a  large  amount  of  captives  and  booty, 
thougli  merely  a  stranger.  1)S.  tliey  took  Lot  .  .  .  and 
liis  goods,  and  departed — How  would  the  conscience  of 
that  young  man  now  upbraid  him  for  his  selfish  folly  and 
Ingratitude  in  withdrawing  from  his  kind  and  pious  rela- 
tive !  Whenever  we  go  out  of  the  path  of  duty,  we  put 
ourselves  away  from  God's  protection,  and  cannot  expect 
that  the  choice  we  make  will  be  for  our  lasting  good.  13. 
there  came  one  tliat  Kad  escaped— Abram  might  have 
excused  himself  from  taking  any  active  concern  in  his 
"  brother,"  i.  e.,  nephew,  who  little  deserved  that  he  should 
Incur  trouble  or  danger  on  7iis  account.  But  Abram,  far 
from  rendering  evil  for  evil,  resolved  to  take  immediate 
measures  for  the  rescue  of  Lot.  14.  And  tvlien  Abram 
heard  that  his  brother  was  taken  captive,  he  armed 
his  trained  servants — domestic  slaves,  sucli  as  are  com- 
mon in  Eastern  countries  still,  and  are  considered  and 
treated  as  members  of  the  family.  If  Abram  could  spare 
three  hundred  and  eighteen  slaves  and  leave  a  sufficient 
number  to  take  care  of  the  flocks,  what  a  large  establish- 
ment lie  must  have  had.  15, 16.  he  divided  himself  .  .  . 
by  night — This  war  between  the  petty  princes  of  ancient 
Canaan  is  exactly  the  same  as  the  frays  and  skirmishes  be- 
tween Arab  chiefs  in  the  present  day.  When  a  defeated 
party  resolve  to  pursue  the  enemy,  they  wait  till  they  are 
fast  asleep— then,  as  they  have  no  idea  of  posting  sentinels, 
they  rusli  upon  them  from  different  directions,  strike  down 
the  tent  poles — if  there  is  any  fight  at  all,  it  is  the  fray  of 
a  tumultuous  mob— a  panic  commonly  ensues,  and  the 
whole  contest  is  ended  with  little  or  no  loss  on  either  side. 
18.  Melchiiedek— This  victory  conferred  a  public  benefit 
on  that  part  of  the  country ;  and  Abram,  on  his  return, 
was  treated  with  high  respect  and  consideration,  particu- 
larly by  the  king  of  Sodom  and  Melchizedek,  who  seems  to 
have  been  one  of  the  few  native  princes,  if  not  the  only  one, 
who  knew  and  worshipped,  "the  Most  High  God,"  whom 
Abram  served.  This  king  who  was  a  type  of  the  Saviour 
(Hebrews  7. 1),  came  to  bless  God  for  the  victory  which 
had  been  won,  and  in  the  name  of  God  to  bless  Abram, 
by  whose  arms  it  had  been  achieved— a  pious  acknow- 
ledgment which  we  should  imitate  on  succeeding  in  any 
lawful  enterprise,  ao.  he  gave  him  tithes  of  all— Here 
is  an  evidence  of  Abram's  piety,  as  well  as  of  his  valour; 
for  it  was  to  a  priest  or  official  mediator  between  God 
and  him,  that  Abram  gave  a  tenth  of  the  spoil— a  token 
of  his  gratitude  and  in  honour  of  a  Divine  ordinance  (Prov- 
erbs 3. 9).  SI.  the  King  of  Sodont  said  .  .  .  Give  nie 
the  persons— According  to  the  war  customs  still  existing 
among  the  Arab  tribes,  Abram  might  have  retained  the 
recovered  goods— and  his  right  was  acknowledged  by  the 
king  of  Sodom.  But  with  honest  pride,  and  a  generosity 
unknown  in  that  part  of  the  world,  he  replied  with  strong 
phraseology  common  to  the  East,  "  I  have  lifted  up  mine 
hand  (t.  e.,  I  have  sworn  unto  the  Lord),  that  I  will  not 
take  from  a  thread  even  to  a  sandal-thong— that  I  will  not 
take  any  thing  that  is  thine,  lest  thou  shouldst  say,  I  have 
made  Abram.  rich." 

CHAPTER   XV. 

Ver.  1-21.  Divine  Encouragement.  1.  After  these 
things— the  conquest  of  the  invading  kings,  the  word  of 


the  Lord— a  phrase  used,  when  connect«d  with  a  vision, 
to  denote  a  prophetic  message.  Fear  not,  Abram — When 
the  excitement  of  the  enterprise  was  over  he  had  become 
a  prey  to  despondency  and  terror  at  the  probable  revenge 
that  might  be  meditated  against  him.  To  dispel  his  fear, 
he  was  favoured  with  this  gracious  announcement.  Hav- 
ing such  a  promise,  how  well  did  it  become  him,  and  all 
God's  people  who  have  the  same  promise,  to  dismiss  their 
fears,  and  cast  their  burdens  on  the  Lord  (Psalm  27.  3). 
%.  Lord  God,  what  -wilt  thou  give? — To  his  mind  the 
declaration,  "I  am  thy  exceeding  great  reward,"  had  but 
one  meaning,  or  was  viewed  but  in  one  particular  light, 
as  bearing  on  the  fulfllment  of  the  promise,  and  he  was 
still  experiencing  the  sickness  of  hope  deferred.  Ellezer 
of  Damascus  .  ,  .  one  born  In  my  house  is  mine  heir 
— According  to  the  usage  of  Nomadic  tribes,  his  chief  con- 
fidential servant  would  be  heir  to  his  possessions  and 
honours.  But  this  man  could  have  become  his  son  only 
by  adoption ;  and  how  sadly  would  that  have  come  short 
of  the  parental  hopes  he  had  been  encouraged  to  enter- 
tain !  His  language  betrayed  a  latent  spirit  of  fretfulness, 
or  perhaps  a  temporary  failure  in  the  very  virtue  for 
which  he  is  so  renowned— an  absolute  submission  to  God's 
time  as  well  as  way  of  accomplishing  His  promise. 
4.  This  shall  not  be  thine  heir — To  the  first  part  of  his 
address  no  reply  was  given ;  but  having  renewed  it  in  a 
spirit  of  more  becoming  submission,  "whereby  shall  I 
know  that  I  shall  inherit  it,"  he  was  delighted  by  a  most 
explicit  promise  of  Canaan,  which  was  immediately  con- 
firmed by  a  remarkable  ceremony.  9-13.  Take  me  an 
heifer,  &c.— On  occasions  of  great  importance,  when  two 
or  more  parties  join  in  a  compact,  they  either  observe 
precisely  the  same  rites  as  Abram  did,  or,  where  they  do 
not,  they  invoke  the  lamp  as  their  witness.  According  to 
these  ideas,  which  have  been  from  time  immemorial 
engraven  on  the  minds  of  Eastern  people,  the  Lord  him- 
self condescended  to  enter  into  covenant  with  Abram. 
The  patriarch  did  not  pass  between  the  sacrifice,  and  tlie 
reason  was  that  in  this  transaction  he  was  bound  to 
nothing.  He  asked  a  sign,  and  God  was  pleased  to  give 
him  a  sign,  by  which,  according  to  Eastern  ideas,  he 
bound  himself.  In  like  manner  God  has  entered  into 
covenant  with  us;  and  in  the  glory  of  the  Only  Begotten 
Sou,  who  passed  through  between  God  and  us,  all  who 
believe  have,  like  Abram,  a  sign  or  pledge  in  the  gift  of 
the  Spirit,  whereby  they  may  know  that  they  shall  in- 
herit the  heavenly  Canaan. 

CHAPTER   XVI. 

Ver.  1-16.  Bestowment  OF  Hagak.  1.  No>vSaral  .  .  . 
had  a  handmaid— a  female  slave — one  of  those  obtained 
in  Egypt.    3.  Saral .  .  .  gave  her  to  .  .  ,  Abram  to  be 

his  wife— wife  is  here  used  to  describe  an  inferior,  though 
not  degrading  relation,  in  countries  where  polygamy  pre- 
vails. In  the  case  of  these  female  slaves,  which  are  the 
personal  property  of  his  lady,  being  purchased  before  her 
marriage  or  given  as  a  special  present  to  herself— no  one 
can  become  the  husband's  secondary  wife  without  her 
mistress'  consent  or  permission.  This  usage  seems  to 
have  prevailed  in  patriarchal  times ;  and  Hagar,  the  slave 
of  Sarai,  of  whom  she  had  the  entire  right  of  disposing, 
was  given  by  her  mistress'  spontaneous  offer,  to  be  the 
secondary  wife  of  Abram,  in  the  hope  of  obtaining  the 
long-looked  for  heir.  It  was  a  wrong  step— indicating  a 
want  of  simple  reliance  on  God— and  Sarai  was  the  first  to 
reap  the  bitter  fruits  of  her  device.  5.  And  Saral  said 
.  .  .  Mywrongbeuponthee— Bursts  of  temper,  or  blows, 
as  the  original  may  bear,  took  place,  till  at  length  Hagar, 
perceiving  the  hopelessness  of  maintaining  the  unequal 
strife,  resolved  to  escape  from  what  had  become  to  her  in 
reality,  as  well  as  in  name,  a  house  of  bondage.  7.  And 
the  angel  of  the  X.ord  found  her  by  a  fountain— This 
well,  pointed  out  by  tradition,  lay  on  the  side  of  the  cara- 
van road,  in  the  midst  of  Shur,  a  sandy  desert  on  the  west 
of  Arabia  Petraia,  to  the  extejit  of  150  miles,  between 
Palestine  and  Egypt.  By  taking  that  direction,  she  seem» 
to  have  intended  to  return  to  her  relatives  in  that  country, 

25 


Renewal  of  the  Covenant. 


GENESIS  XVII,  XVIII. 


Entertainment  of  Angels, 


Nothing  but  pride,  passion,  and  sullen  obstinacy,  could 
have  driven  any  solitary  person  to  brave  the  dangers  of 
Buch  an  inhospitable  wild;  and  she  must  have  died,  had 
not  the  timely  appearance  and  words  of  the  angel  recalled 
her  to  reflection  and  duty.  11.  Ishmael— Like  other  He- 
brew names,  this  had  a  signification,  and  it  is  made  up  of 
two  words— "  God  hears.'  The  reason  is  explained.  12.  he 
•fvill  be  a  -wllcl  man— lit.,  a  wild  ass  man,  expressing  how 
the  wildness  of  Ishmael  and  his  descendants  resembles 
that  of  the  wild  ass.  his  hand  will  l>e  against  every 
man— descriptive  of  the  rude,  turbulent,  and  plundering 
character  of  the  Arabs.  d>veH  in  the  presence  of  all  his 
brethren— dwell,  t,  e.,  pitch  tents;  and  the  meaning  is  that 
they  maintain  their  independence  In  spite  of  all  attempts 
to  extirpate  or  subdue  them.  13.  called  the  name — com- 
mon in  ancient  times  to  name  places  from  circumstances; 
and  the  name  given  to  this  well  was  a  gi-ateful  recognition 
of  God's  gracious  appearance  iu  the  hour  of  her  distress. 

CHAPTER   XVII. 

Ver.  1--27.  Renewai-  of  the  Covenant.  1.  Abram  .  .  . 
ninety  years  old  and  nine— Thirteen  years  after  the  birth 
of  Ishmael.  During  that  Interval  he  had  enjoyed  the 
comforts  of  communion  with  God,  but  had  been  favoured 
with  no  special  revelation  as  formerly,  probably  on  ac- 
count of  his  hasty  and  blameable  marriage  with  Hagar. 
the  Lord  appeared— some  visible  manifestation  of  the 
Divine  presence,  probably  the  shechinah  or  radiant  glory 
of  overpowering  elTulgence.  1  am  the  Almighty  God — 
the  name  by  which  He  made  himself  known  to  the  patri- 
archs (Exodus  6.  3),  designed  to  convey  the  sense  of  "  all- 
sufflcient"  (Psalm  16.  5,  6;  73.  2.5).  walk;  .  ,  .  and  be  .  .  . 
perfect— upright,  sincere  (Psalm  51.  6)  in  heart,  speech, 
and  behaviour.  3.  Abram  fell  on  his  face— the  attitude 
of  profoundest  reverence  assumed  by  Eastern  people.  It 
consists  in  'the  prostrate  body  resting  on  the  hands  and 
knees,  with  the  face  bent  till  the  forehead  touches  the 
ground.  It  is  an  expression  of  conscious  humility  and 
profound  reverence.  4.  my  covenant  is  with  tliiee — re- 
newed mention  is  made  of  it  as  the  foundation  of  the 
communication  that  follows.  It  is  the  covenant  of  grace 
naade  with  all  who  believe  in  the  Saviour.  5.  btxt  thy 
name  shall  be  Abraham — In  Eastern  countries  a  change 
of  name  is  an  advertisement  of  some  new  circumstance 
in  the  history,  rank,  or  religion  of  the  individual  who 
bears  it.  The  change  is  made  variously,  by  the  old  name 
being  entirely  dropped  for  the  new,  or  by  conjoining  the 
new  with  the  old,  or  sometimes  only  a  few  letters  are  in- 
serted, so  that  the  altered  form  may  express  the  diflference 
in  the  owner's  state  or  prospects.  It  is  surprising  how 
soon  a  new  name  is  known  and  its  import  spread  through 
the  country.  In  dealing  with  Abraham  and  Sarai,  God 
was  pleased  to  adapt  His  procedure  to  the  ideas  and  cus- 
toms of  the  country  and  age.  Instead  of  Abram,  "a  high 
father,"  he  was  to  be  called  Abraham,  father  of  a  multi- 
tude of  nations  (Revelation  2. 17).  6-8.  I  will  give  nnto 
thee  .  .  .  the  land— It  had  been  previously  promised  to 
Abraham  and  his  posterity  (ch.  15. 18).  Here  it  is  promised 
as  an  "everlasting  possession,"  and  was,  therefore,  a 
type  of  heaven,  "the  better  country"  (Hebrews  11.  16). 
10.  Every  man-child  among  you  shall  be  circum- 
cised—This was  the  sign  in  the  Old  Testament  Church  as 
baptism  is  in  the  New,  and  hence  the  covenant  is  called 
"covenant  of  circumcision"  (Acts  7.  8;  Romans  4.  11). 
The  terms  of  the  covenant  were  these — on  the  one  hand 
Abraham  and  his  seed  were  to  observe  the  right  of  cir- 
cumcision; and  on  the  other,  God  promised,  in  the  event 
of  such  observance,  to  give  them  Canaan  for  a  perpetual 
possession,  to  be  a  God  to  him  and  his  posterity,  and 
that  in  him  and  his  seed  all  nations  should  be  blessed. 
15, 16.  As  for  Sarai  ...  I  w^ill  ,  .  .  give  thee  a  son  also 
of  her— God's  purposes  are  gradually  made  known.  A 
son  had  been  long  ago  promised  to  Abraham.  Now,  at 
length,  for  the  first  time  he  Is  informed  that  it  was  to  be  a 
child  of  Sarai.  17.  Abraham  fell  upon  his  face,  and 
laughed— It  was  not  the  sneer  of  unbelief,  but  a  smile  of 
delight  at  the  improbabi  ity  of  the  event  (Romans  4.  20), 
26 


18.  O  that  Ishmael  mlglit  live  before  thee — natural 
solicitude  of  a  parent.  But  God's  thoughts  are  not  as  • 
man's  thoughts.  19,  20.  The  blessings  of  the  covenant 
are  resei-ved  for  Isaac,  but  common  blessings  were  abun- 
dantly promised  to  Ishmael;  and  thougli  the  visible 
Church  did  not  descend  from  his  family,  yet  personally 
he  might,  and  it  is  to  be  hoped  did,  enjoy  its  benefits. 

CHAPTER   XVIII. 

Ver.  1-8.  Entertainment  of  Angels.  1.  the  liord 
appeared— another  manifestation  of  the  Divine  presence, 
more  familiar  than  any  yet  narrated ;  and  more  like  that 
in  the  fulness  of  time,  when  the  Word  was  made  flesh. 
plains  of  Mamre — rather,  terebinth  or  oak  of  Marare— a 
tall-spreading  tree  or  grove  of  trees,  sat  in  the  tent  dooz 
—the  tent  itself  being  too  close  and  sultry  at  noon,  the 
shaded  open  front  is  usually  resorted  to  for  the  air  that 
may  be  stirring.  2.  lift  np  his  eyes  .  .  .  and,  lo,  thres 
men — Travellers  in  that  quarter  start  at  sunrise  and  con- 
tinue till  midday,  when  they  look  out  for  some  resting- 
place,  he  ran  to  mieet  them — When  the  visitor  is  an 
ordinary  person,  they  merely  rise ;  but  if  of  superior  rank, 
the  custom  is  to  advance  a  little  towards  the  stranger,  and 
after  a  very  low  bow,  turn  and  lead  him  to  the  tent— put- 
ting an  arm  round  his  waist,  or  tapping  him  on  the  shoul- 
der as  they  go,  to  assure  him  of  welcome.  3.  My  Lord,  it 
no-w  I  have  found  favour— The  hospitalities  offered  are 
just  of  the  kind  that  are  necessary  and  most  grateful,  the 
refreshment  of  water,  for  feet  exposed  to  dust  and  heat  by 
the  sandals  being  still  the  first  observed  amongst  the  pas- 
toral people  of  Hebron.  5.  for  therefore  are  ye  come- 
No  questions  were  asked.  But  Abraham  knew  their  ob- 
ject by  the  course  they  took — approaching  directly  In 
front  of  the  chief  sheick's  tent,  which  is  always  distin- 
guishable from  the  rest,  and  thus  showing  their  wish  to 
be  his  guests.  6.  Abraham  hastened  .  .  .  unto  Sarah 
.  .  .  make  cakes  upon  the  hearth— Bread  is  baked  daily, 
and  no  more  than  is  required  for  family  use,  and  always 
by  the  women,  commonly  the  wife.  It  is  a  short  process. 
Flour  mixed  with  water  is  made  into  dough,  and  being 
rolled  out  into  cakes,  it  is  placed  on  the  earthen  floor,  pre- 
viously heated  by  a  fire.  The  fire  being  removed,  the 
cakes  are  laid  on  the  ground,  and  being  covered  over  with 
hot  embers,  are  soon  baked,  and  eaten  the  moment  they 
are  taken  ofl".  7.  Abraham  ran  unto  tlie  herd,  and 
fetched  a  calf— Animal  food  is  never  provided  except  for 
visitors  of  a  superior  rank,  when  a  kid  or  lamb  is  killed. 
A  calf  is  still  a  higher  stret«h  of  hospitality,  and  it  would 
probably  be  cooked  as  is  usually  done  when  haste  is  re- 
quired—either by  roasting  it  whole  or  by  cutting  it  up 
•into  small  pieces,  and  broiling  them  on  skewers  over  the 
fire.  It  is  always  eaten  along  with  boiled  corn  swimming 
in  butter  or  melted  fat,  into  which  every  morsel  of  meat, 
laid  upon  a  piece  of  bread,  is  dipped,  before  being  con- 
veyed by  the  fingers  to  the  mouth.  8.  milk— a  bowl  of 
camel's  milk  ends  the  repast,  he  stood  by  them  under 
the  tree— The  host  himself,  even  though  he  has  a  number 
of  servants,  deems  it  a  necessary  act  of  politeness  to  stand 
while  his  guests  are  at  their  food,  and  Abraham  evidently 
did  this  before  he  was  aware  of  the  real  charactel:  of  his 
visitors. 

9-15.  Reproof  of  Sarah.  An  inquiry  about  his  wife,  so 
surprising  in  strangers— the  subject  of  conversation,  and 
the  fulfilment  of  the  fondly-cherished  promise  within  a 
specified  time,  showed  Abraham  that  he  had  been  enter- 
taining more  than  ordinary  travellers  (Hebrews  13.2). 
10.  Sarah  heard  it  in  the  tent  door,  -tvhich  was  be- 
hind him- The  women's  apartment  is  in  the  back  of  the 
tent,  divided  by  a  thin  partition  from  the  men's.  12. 
Therefore  Sarah  laughed  within  herself— long  delay 
seems  to  have  weakened  faith.  Sarah  treated  the  an- 
nouncement as  incredible,  and  when  taxed  with  the  si- 
lent sneer,  she  added  falsehood  to  distrust.  It  was  an 
aggravated  offence  (Acts  5. 4),  and  nothing  but  grace  saved 
her  (Romans  9. 18). 

16-22.  Disclosure  of  Sodom's  Doom.  16.  the  men  ro8« 
.  .  .  Abraham  went  -with  them— It  is  customary  for  a 


Lof!s  Eniertainment, 


GENESIS  XIX,  XX. 


Abraham's  Denial  oj  his  Wife. 


host  to  escort  hia  guests  a  little  way.  V7,  Hie  I<ord  said, 
Shall  1  hide— the  chief  stranger— no  other  than  the  Lord 
disclosed  to  Abraham  the  awful  doom  about  to  be  inflicted 
on  Sodom  and  the  cities  of  the  plain  for  their  enormous 
\%rickedness.  21.  I  •will  go  do-wn  .  .  .  and  see — language 
used  after  the.manner  of  men.  These  cities  were  to  be 
made  ensamples  to  all  future  ages  of  God's  severity;  and 
therefore  ample  proof  given  that  the  judgment  was 
neither  rash  nor  excessive  (Ezekiel  18. 23;  Jeremiah  18. 7). 
23-33.  Abraham's  Intercession.  23.  Abraham  drevi- 
near,  and  said,  &c.— The  scene  described  is  full  of  interest 
and  instruction— showing  in  an  unmistalcable  manner 
the  efficacy  of  prayer  and  intercession.  (See  also  Proverbs 
15. 8 ;  James  5. 16).  Abraham  reasoned  justly  as  to  tlae  rec- 
titude of  the  Divine  procedure  (Romans  3. 5, 6),  and  many 
guilty  cities  and  nations  have  been  spared  on  account  of 
God's  people  (Matthew  5. 13;  24.22).  33.  the  Lord  .  .  .  left 
communings  .  .  .  and  Abraham  retnrned  unto  his 
place— Why  did  Abraham  cease  to  carry  his  intercessions 
farther?  Either  because  he  fondly  thought  that  he  was 
now  sure  of  the  cities  being  preserved  (Luke  13. 9),  or  be- 
cause the  Lord  restrained  his  mind  from  farther  inter- 
cession (Jeremiah  7.16;  11.14).  But  there  were  not  ten 
"  righteous  persons."  There  was  only  one,  and  he  might 
without  injustice  have  perished  in  the  general  overthrow 
(Ecclesiastes  9.2).  But  a  diflference  is  sometimes  made, 
and  on  this  occasion  the  grace  of  God  was  manifested  in 
a  signal  manner  for  the  sake  of  Abraham.  What  a  bless- 
ing to  be  connected  with  a  saint  of  God ! 

CHAPTER   XIX. 

Ver.  1-38.  Lot's  Entertainment.  1.  there  came  two 
angels — most  probably  two  of  those  that  had  been  with 
Abraham,  commissioned  to  execute  tlie  Divine  judgment 
against  Sodom.  liOt  sat  in  the  gate  ot  Sodom — In  East- 
ern cities  it  is  the  market,  the  seat  of  justice,  of  social  in- 
tercourse and  amusement,  especially  a  favourite  lounge  in 
the  evenings,  the  arched  roof  affording  a  pleasant  shade. 
2.  turn  in,  I  pray  you  .  .  .  tarry  all  nlglit — ofler  of  the 
same  generous  hospitalities  as  described  in  the  preceding 
chapter,  and  which  are  still  spontaneously  practised  in 
the  small  towns.  And  they  said,  Jfay ;  but  ive  •tvill 
abide  in  the  street  all  night — Where  there  are  no  inns, 
and  no  acquaintance,  it  is  not  uncommon  for  travellers 
to  sleep  In  the  street  wrapped  up  in  their  cloaks.  3.  en- 
tered into  his  house — On  removing  to  the  plain.  Lot  in- 
tended at  first  to  live  in  his  tent  apart  from  the  people. 
But  he  was  gradually  drawn  in,  dwelt  in  the  city,  and  he 
and  his  family  were  connected  with  the  citizens  by  mar- 
riage ties.  4.  men  of  Sodom,  compassed  the  Itouse — 
Appalling  proofs  are  here  given  of  their  wickedness.  It 
Is  evident  that  evil  communications  had  corrupted  good 
manners,  otherwise  Lot  would  never  have  acted  as  he 
did.  12, 13.  Hast  thou  here  any  besides  1  .  .  .  tve  -will 
destroy  this  place — Apostolic  authority  has  declared  Lot 
was  "a  righteous  man"  (2  Peter  2.8),  at  bottom  good, 
though  he  contented  himself  with  lamentiny;  the  sins 
that  he  saw,  instead  of  acting  on  his  own  convictions, 
and  witlidrawing  himself  and  family  from  such  a  sink 
of  corruption.  But  favour  was  shown  him:  and  even  his 
bad  relatives  had,  for  his  sake,  an  offer  of  deliverance, 
which  was  ridiculed  and  spurned  (2  Peter  3. 4).  15-lT. 
The  kindly  Interest  the  angels  took  in  the  preservation 
of  Lot  is  beautifully  displayed.  But  he  "lingered."  Was 
It  from  sorrow  at  the  prospect  of  losing  all  his  property, 
the  acquisition  of  many  years?  or  was  it  that  his  benevo- 
lent heart  was  paralyzed  by  thoughts  of  the  awful  crisis? 
This  is  the  charitable  way  of  accounting  for  a  delay  that 
must  have  been  fatal  but  for  the  friendly  violence  and 
urgency  of  the  angel.  18, 19.  Lot  said  .  .  .  Oh !  not  so, 
my  Lord  ...  X  cannot  escape  to  the  mountain— What 
a  strange  want  of  faith  and  fortitude,  as  if  He  who  had 
interfered  for  his  rescue  would  not  have  protected  him  in 
the  mountain  solitude.  21.  See,  I  have  accepted  thee 
concerning  this  .  .  .  also— His  request  was  granted  lilm, 
the  prayer  of  faith  availed,  and  to  convince  him,  from 
hia  own  experience,  that  it  would  have  been  best  and 


safest  at  once  to  follow  implicitly  the  Divine  directions. 
23.  Haste  ,  .  .  for  I  cannot  do  any  thing  till  thou  be 
come  thither— The  ruin  of  Sodom  was  suspended  till  he 
was  secure.  What  care  does  God  take  of  His  people 
(Revelation  7. 3)— what  a  proof  of  the  love  which  God 
bore  to  a  good  though  weak  man !  2*.  Then  the  Lord 
rained  .  ,  .  brimstone  and  lire  from  .  .  .  heaven — God 
in  accomplishing  His  purposes,  acts  immediately  or  me- 
diately through  the  agency  of  means ;  and  there  are  strong 
grounds  for  believing  that  it  was  in  the  latter  way  he 
eflfected  the  overthrow  of  the  cities  of  the  plain— that  it 
was,  in  fact,  by  a  volcanic  eruption.  The  raining  down 
of  fire  and  brimstone  from  heaven  is  perfectly  accordant 
with  this  idea,  since  those  very  substances  being  raised 
into  the  air  by  the  force  of  the  volcano,  would  fall  in  a 
fiery  shower  on  the  surrounding  region.  This  view  seems 
countenanced  by  Job.  Whether  it  was  miraculously  pro- 
duced, or  the  natural  operation  employed  by  God,  it  is 
not  of  much  consequence  to  determine:  it  was  a  Divine 
judgment,  foretold  and  designed  for  the  punishment  of 
those  who  were  sinners  exceedingly.  26.  Lot  was  ac- 
companied by  his  wife  and  two  daughters.  But  whether 
it  was  from  irresistible  curiosity  or  perturbation  of  feel- 
ing, or  she  was  about  to  return  to  save  something,  his 
wife  lingered,  and  while  thus  disobeying  the  parting 
counsel,  "  to  look  not  back,  nor  stay  in  all  the  plain,"  the 
torrent  of  liquid  lava  enveloped  her,  so  that  she  became 
the  victim  of  her  supine  indolence  or  sinful  rashness. 
27.  Abraham  gat  up  early  in  the  morning,  »&c. — 
Abraham  was  at  this  time  in  Mamre,  near  Hebron,  and 
a  traveller  last  year  verified  the  truth  of  this  passage. 
"From  the  height  which  overlooks  Hebron,  where  the 
patriarcli  stood,  the  observer  at  the  present  day  has  an 
extensive  view  spread  out  before  him  towards  the  Dead 
sea.  A  cloud  of  smoke  rising  from  the  plain  would  be 
visible  to  a  person  at  Hebron  now,  and  could  have  been, 
therefore,  to  Abraham  as  he  looked  toward  Sodom  on  the 
morning  of  its  destruction  by  God."  [Hackett.]  It  must 
have  been  an  awful  sight,  and  is  frequently  alluded  to  in 
Scripture  (Deuteronomy  29. 23 ;  Isaiah  13. 19 ;  Jude  7).  "  The 
plain  which  is  now  covered  by  the  Salt  or  Dead  sea  shows 
In  the  great  diflference  of  level  between  the  bottoms  of 
the  northern  and  southern  ends  of  the  lake— the  latter 
being  13  feet  and  the  former  1300— that  the  southern  end 
was  of  recent  formation,  and  submerged  at  the  time  of 
the  fall  of  the  cities."  [Lynch.]  29.  -ivhen  God  de- 
stroyed the  cities,  &c.— This  is  most  welcome  and  in- 
structive after  so  painful  a  narrative.  It  shows  if  God  is 
a  "consuming  fire"  to  the  wicked,  He  is  the  friend  of  the 
righteous.  He  "remembered"  the  intercessions  of  Abra- 
ham, and  what  confidence  should  not  this  give  us  that 
He  will  remember  the  intercessfons  of  a  greater  tlian 
Abraham  in  our  behalf. 


CHAPTER    XX. 

Ver.  1-18.  Abraham's  Denial  of  his  Wife.  1.  Abra- 
ham journeyed  from  thence  . . .  and  d-welled  between 
ICadesh  and  Shur— Leaving  the  encampment,  he  mi- 
grated to  the  southern  border  of  Canaan.  In  the  neigh- 
bourhood of  Gerar  was  a  very  rich  and  well-Avatered  pas- 
ture land.  2.  Abraham  said  of  Sarah  his  wife,  Slie  is 
my  sister— Fear  of  the  people  amongst  whom  he  was, 
tempted  him  to  equivocate.  His  conduct  was  highly 
culpable.  It  was  deceit,  deliberate  and  premeditated- 
there  was  no  sudden  pressure  upon  him — it  was  the  second 
offence  of  the  kind — it  was  a  distrust  of  God  every  way 
surprising,  and  it  was  calculated  to  produce  Injurious 
effects  on  the  heathen  around.  Its  mischievous  tendency 
was  not  long  in  being  developed.  Ablmelech  (father- 
king)  .  .  .  sent  and  took  Sarah — to  be  one  of  his  wives. 
In  the  exercise  of  a  privilege  claimed  by  Eastern  sove- 
reigns, already  explained,  ch.  12. 19.  3.  But  God  came 
to  Abimelech  in  a  dream— In  early  times  a  dream  was 
often  made  the  medium  of  communicating  Important 
truths;  and  this  method  was  adopted  for  the  preserva- 
tion of  Sarah.  9.  Then  Ablmelech  called  Abraham, 
and  said  .  .  ,  "What  liast  thou  done?— In  what  a  hu* 

27 


Birth  of  Isaac 


GENESIS  XXI,  XXII. 


Offering  IsaaCi 


mlliating  plight  does  the  patriarch  now  appear— he,  a 
servant  of  the  true  God,  rebuked  by  a  heathen  prince. 
Who  would  not  rather  be  in  the  place  of  Abimelech  than 
of  the  honoured  but  sadly  offending  patriarch !  What  a 
dignified  attitude  is  that  of  the  Ising — calmly  and  justly 
reproving  the  sin  of  the  prophet,  but  respecting  his  per- 
son, and  heaping  coals  of  fire  on  his  head  by  the  liberal 
presents  made  to  him.  11.  Abraham  said  ...  I  thouglit, 
Surely  tlie  fear  of  God  is  not  In  this  place — From  the 
horrible  vices  of  Sodom  he  seems  to  have  taken  up  the 
impression,  that  all  other  cities  of  Canaan  were  equally 
corrupt.  There  might  have  been  few  or  none  who  feared 
God,  but  what  a  sad  thing  when  men  of  the  world  show 
a  higher  sense  of  honour  and  a  greater  abhorrence  of 
crimes  than  a  true  worshipper!  12.  yet  indeed  she  is 
my  sister— See  on  ch.  H.  3.  What  a  poor  defence  Abra- 
ham made.  The  statement  absolved  him  from  the  charge 
of  direct  and  absolute  falsehood,  but  he  had  told  a  moral 
untruth,  because  there  was  an  intention  to  deceive  (cf. 
ch,  12. 11-13).  "  Honesty  is  always  the  best  policy."  Abra- 
ham's life  would  have  been  as  well  protected  without  the 
fraud  as  with  it:  and  what  shame  to  himself— what  dis- 
trust to  God— what  dishonour  to  religion  might  have 
been  prevented!  "Let  us  speak  truth  every  man  to  his 
neighbour." 

CHAPTER    XXI. 

Ver.  1-13.  Birth  of  Isaac.    1.  the  liord  visited  Sarah 

~The  language  of  the  historian  seems  designedly  chosen 
to  magnify  the  power  of  God  as  well  as  His  faithfulness 
to  His  promise.  I*  was  God's  grace  that  brought  about 
that  event,  as  well  as  the  raising  of  spiritual  children  to 
Abraham,  of  which^  the  birth  of  this  son  was  typical, 
[Calvin.]  3,  4.  Abraliam  called  the  name  of  liis  son 
.  ,  ,  Isaac  .  .  .  and  circumcised — God  was  acknowledged 
in  the  name  which,  by  Divine  command,  was  given  for  a 
memorial  (cf.  ch,  17, 19),  and  also  in  the  dedication  of  the 
child  by  administering  the  seal  of  the  covenant  (cf.  eh.  17, 
10-12),  8.  the  child  gre>r,  and  was  -weaned — children 
are  suckled  longer  in  the  East  than  In  Europe — boys 
usually  for  two  or  three  years.  Abraliom  made  a  great 
feast,  &c, — In  Eastern  countries  this  is  always  a  season 
of  domestic  festivity,  and  the  newly-weaued  child  is  for- 
mally brought,  in  presence  of  the  assembled  relatives  and 
friends,  to  partake  of  some  simple  viands.  Isaac,  attired 
in  the  symbolic  robe— the  badge  of  birthright— was  then 
admitted  heir  of  the  tribe.  [Rosenmuller,]  9.  Sarah 
saw  the  son  of  Hagar  .  ,  .  moclclng- Ishmael  was 
aware  of  the  great  change  in  his  prospects,  and  under 
the  impulse  of  irritated  or  resentful  feelings,  in  whicli  he 
was  probably  joined  b^  his  mother,  treated  tlie  young 
heir  with  derision  and  probably  some  violence  (Galatlans 
4. 29).  10.  Wherefore  she  said  unto  Abraliain,  Cast 
out  this  bond-'woman — Nothing  but  the  expulsion  of 
both  could  now  preserve  harmony  in  tlic  household, 
Abraham's  perplexity  was  relieved  by  an  announcement 
of  the  Divine  will,  which  in  every  thing,  liowevcr  pain- 
ful to  flesh  and  blood,  all  who  fear  God  and  are  walking 
in  his  ways  will,  like  him,  promptly  obej'.  This  story,  as 
the  apostle  tells  us,  is  "an  allegory,"  and  the  "persecu- 
tion" by  the  son  of  the  Egyptian  was  the  commencement 
of  the  four  hundred  years'  affliction  of  Abraham's  seed 
by  the  Egyptians,  Vi.  In  all  that  Sarali  liatli  said— it 
is  called  the  Scripture  (Galatlans  4. 30).  13.  also  of  tlie 
son  of  the  bond- vroman  will  I  make  a  nation— Thus 
Providence  overruled  a  family  brawl  to  give  rise  to  two 
great  and  extraordinary  peoples. 

14-21.  Expulsion  of  Ishmael.  14.  AbraJ»am  rose 
up  early,  &c.— early,  that  the  wanderers  might  reach  an 
asylum  before  noon.  Bread  Includes  all  sorts  of  victuals — 
bottle,  a  leathern  vessel,  formed  of  the  entire  skin  of  a 
lamb  or  kid  sewed  up,  with  the  legs  for  handles,  usually 
carried  over  the  shoulder.  Ishmael  was  a  lad  of  seven- 
teen years,  and  it  is  quite  customary  for  Arab  chiefs  to 
send  out  their  sons  at  such  an  age  to  do  for  themselves: 
often  with  nothing  but  a  few  days'  provisions  in  a  bag. 
wandered  in   the  wilderness  of  Beer-sheba— In    the 

28 


southern  border  of  Palestine,  but  out  of  the  common  di- 
rection, a  wide-extending  desert,  where  they  missed  the 
track.  15.  the  water  -was  spent,  Ac— Ishmael  sunk  ex- 
hausted from  fatigue  and  thirst— his  mother  laid  his  head 
under  one  of  the  bushes  to  smell  the  damp,  while  she 
herself,  unable  to  witness  his  distress,  sat  down  at  a  little 
distance  in  hopeless  sorrow,  19.  God  opened  lier  eyes — 
Had  she  forgotten  the  promise  (ch.  16. 11)  ?  Whether  she 
looked  to  God  or  not.  He  regarded  her  and  directed  her  to 
a  fountain  close  beside  her,  but  probably  hid  amid  brush- 
wood, by  the  waters  of  which  her  almost  expiring  son  was 
revived.  !80,  21.  God  was  -with  the  lad,  &c, — Paran,  r.  e., 
Arabia,  where  his  posterity  have  ever  dwelt  (cf.  ch.  16. 12; 
also  Isaiah  48. 19;  1  Peter  1,  25),  his  mother  took,  him  a 
wife— On  a  father's  death,  the  mother  looks  out  for  a  wife 
for  her  son,  however  young ;  and  as  Ishmael  was  now  vir- 
tually deprived  of  his  father,  his  mother  set  about  form- 
ing a  marriage  connection  for  him,  it  would  seem,  amongst 
her  relatives. 

23-34.  Covenant,  22.  Abimelech  and  Phicliol—  Here 
a  proof  of  the  promise  (ch,  12,  2)  being  fulfilled,  in  a  native 
prince  wishing  to  form  a  solemn  league  with  Abraham. 
The  proposal  was  reasonable,  and  agreed  to,  25-31« 
Abraham  reproved  Abimelech  because  of  a  -fvell— • 
Wells  were  of  great  importance  to  a  pastoral  chief  and  on 
the  successful  operation  of  sinking  a  new  one,  the  owner 
was  solemnly  infeoft  in  person.  If,  however,  they  were 
allowed  to  get  out  of  repair,  the  restorer  acquired  a  right 
to  them.  In  unoccupied  lands  the  possession  of  wells 
gave  a  right  of  property  in  the  land,  and  dread  of  this  had 
caused  the  offence  for  which  Abraham  reproved  Abime- 
lech, Some  describe  four,  others  five  wells  in  Beer-slieba. 
33,  Abraham  planted  a  grove — Hebrew  of  tamarisks,  in 
which  sacrificial  worship  was  offered,  as  In  a  roofless  tem- 
ple. 34.  Abraliam  sojourned  in  the  Philistines'  land 
— A  picture  of  pastoral  and  an  emblem  of  Christian  life. 

CHAPTER   XXII. 

Ver.  1-19,  Offering  Isaac,  l.  God  did  tempt  Abra- 
ham— not  incite  to  sin  (James  1.  13),  but  try,  prove— give 
occasion  for  the  development  of  his  faith  (1  Peter  li  7). 
and  he  said,  .  .  .  Here  I  am — ready  at  a  moment's  warn- 
ing for  God's  service.  2.  Take  wow  thy  son,  &c.,— Every 
circumstance  mentioned  was  calculated  to  give  a  deeper 
stab  to  the  parental  bosom.  To  lose  his  only  son,  and  by 
an  act  of  his  own  hand,  too! — what  a  host  of  conflicting 
feelings  must  the  order  have  raised:  but  he  heard  and 
obeyed  without  a  murmur  (Galatlans  1, 16;  Luke  14.  26). 

3.  Abraham  rose  .  .  ,  early,  <fcc.— That  there  miglit  bo 
no  appearance  of  delay  or  reluctance  on  his  part,  lie  made 
everj^  preparation  for  the  sacrifice  before  setting  out— the 
materials,  the  knife,  the  servants  to  convey  them— from 
Beer-sheba  to  Moriah,  being  a  journey  of  two  days;  he 
had  the  painful  secret  pent  up  in  his  bosom  all  that  time; 
and  as  so  distant  a  place  must  have  been  chosen  for  some 
important  reason,  it  is  generally  thought  that  "the  place 
of  which  God  had  told  him"  was  one  of  the  hills  of  Jeru- 
salem, on  whicii  the  Great  Sacrifice  was  afterwards  offered. 

4.  on  the  tliird  day  Abraham  lifted  up  his  eyes,  &c,, — 
Leaving  the  servants  at  the  foot,  the  father  and  son  as- 
cended the  hill— the  one  bearing  the  knife;  the  other,  the 
wood  for  consuming  the  sacrifice.  But  there  was  no  vic- 
tim; and  to  the  question  so  naturally  put  by  Isaac,  Abra- 
ham contented  himself  by  replying,  "My  son,  God  will 
provide  himself  a  lamb  for  a  burnt-offering,"  It  has 
been  supposed,  that  the  design  of  this  extraoi-dinary 
transaction  was  to  show  him,  by  action  Instead  of  words, 
the  way  in  which  all  the  families  of  the  earth  should  be 
blessed;  and  that  in  his  answer  to  Isaac,  he  anticipated 
some  substitution.  It  is  more  likely  that  his  words  were 
spoken  evasively  to  his  son— in  ignorance  of  tlie  issue — 
yet  in  unbounded  confldence  that  that  son,  thougli  sacri- 
ficed, would,  in  some  miraculous  way,  be  restored  (He- 
brews 11. 19).  9.  Abraham  built  an  altar,  &c.— Had  not 
the  patriai'ch  been  sustained  by  the  full  consciousness  of 
acting  in  obedience  to  God's  will,  the  effort  must  have 
been  too  great  for  human  endurance;  and  had  not  Isaao 


ABRAHAM    AND   ISAAC. 


A  Marriage  Commission. 


GENESIS  XXIII— XXV. 


The  Journe/ 


—then  upwards  of  twenty  years  of  age  displayed  equal 
felth  In  submitting— this  great  trial  could  not  have  gone 
through.  11,  la.  the  angel  .  .  .  called,  «&c.— The  sacrifice 
was  virtually  offered— the  intention,  the  purpose  to  do  it, 
was  shown  in  all  sincerity  and  fulness.  The  Omniscient 
♦v^itness  likewise  declared  His  acceptance  in  the  highest 
terms  of  approval ;  and  the  apostle  speaks  of  it  as  actu- 
ally made  (Hebrews  11. 17 ;  James  2. 21).  13-19.  Abraham 
lifted  up  his  eyes  .  .  .  and  tiehold  ...  a  ram,  &c.— No 
method  was  more  admirably  calculated  to  give  the  patri- 
arch a  distinct  idea  of  the  purpose  of  grace,  than  this 
scenic  representation:  and  hence  our  Lord's  allusion  to 
it  (John  8.  56). 

CHAPTER    XXIII. 

Ver.  1,  2.  Age  and  Death  of  Sarah.  1.  Sarah  was 
an  hundred  and  seven  and  t-wenty  years  old,  «&c.  The 
only  woman  in  Scripture  whose  age,  death,  and  burial 
are  mentioned,  probably  to  do  honour  to  the  venerable 
mother  of  the  Hebrew  people,  a.  Ahraliam  came  to 
mourn  for  Sarah,  <fec.— He  came  from  his  own  tent  to 
take  his  station  at  the  door  of  Sarah's.  The  "  mourning  " 
describes  his  conformity  to  the  customary  usage  of  sitting 
on  the  ground  for  a  time;  while  the  "weeping"  indicates 
the  natural  outburst  of  his  sorrow. 

3-20.  Purchase  of  a  Burying-Place.  3.  Abraham 
■tood  up,  &c.— Eastern  people  are  always  provided  with 
family  burying-places ;  but  Abraham's  life  of  faith— his 
pilgrim  state— had  prevented  him  acquiring  even  so  small 
a  possession  (Acts  7. 5).  spaUe  unto  the  sons  of  Heth— 
he  bespoke  their  kind  offices  to  aid  him  in  obtaining  pos- 
session of  a  cave  that  belonged  to  Ephron— a  wealthy 
neighbour.  9.  Machpelah— the  double  cave.  10.  Ephron 
Awelt— lit.,  was  "sitting"  among  the  children  of  Heth  in 
thegateof  the  city  where  all  business  was  transacted.  But, 
though  a  chief  man  among  them,  he  was  probably  un- 
known to  Abraham.  11-15.  Ephron  ans^vered,  IVay, 
my  liord,  &c.— Here  is  a  great  show  of  generosity— but  it 
was  only  a  show ;  for  while  Abraham  wanted  only  the  cave 
—he  joins  "  the  field  and  the  cave ; "  and  though  he  offered 
them  both  as  free  gifts— he,  of  course,  expected  some  costly 
presents  in  return — with  which,  he  would  not  have  been 
easily  satisfied.  The  patriarch,  knowing  this,  wished  to 
make  a  purchase,  and  asked  the  terms.  15.  the  land  is 
-ivorth  four  hundred  shekels,  &c. — as  if  Ephron  had 
said,  Since  you  wish  to  know  the  value  of  the  property,  it 
Is  so  and  so ;  but  that  is  a  trifle,  which  you  may  pay  or  not 
as  it  suits  you.  They  spoke  in  the  common  forms  of  Arab 
civility,  and  this  Indifference  was  mere  affectation.  16. 
Abraham 'weighed  .  ,  .  thesilver— The  money,  amount- 
ing to  £50,  was  paid  in  presence  of  the  assembled  wit- 
nesses; and  it  was  weighed.  The  practice  of  weighing 
money,  which  Is  often  In  lumps  or  rings,  stamped  each 
with  their  weight.  Is  still  common  in  many  parts  of  the 
East ;  and  every  merchant  at  the  gates  or  the  bazar  has 
his  scales  at  his  girdle.  19.  Abraham  buried  Sarali — 
Thus  he  got  possession  of  Machpelah,  and  deposited  the 
remains  of  his  lamented  partner  in  a  family  vault  which 
was  the  only  spot  of  ground  he  owned. 

CHAPTER   XXIV. 

Ver.  1-9.  A  Marriage  Commission.  1.  And  Abra- 
hant  -was  old  .  .  ,  take  a  •tvlfe — His  anxiety  to  see  his 
son  married  was  natural  to  his  position  as  a  pastoral 
chief  interested  In  preserving  the  honour  of  his  tribe,  and 
still  more  as  a  patriarch  who  had  regard  to  the  Divine 
promise  of  a  numerous  posterity.  3.  thou  shalt  not  take 
a  -wife,  &c.— Among  the  pastoral  tribes  the  matrimonial 
arrangements  are  made  by  the  parents,  and  a  youth  must 
marry,  not  among  strangers,  but  in  his  own  tribe— custom 
giving  him  a  claim,  which  is  seldom  or  never  resisted,  to 
the  hand  of  his  first  cousin.  But  Abraham  had  a  far 
higher  motive— a  fear  lest  If  his  son  married  Into  a  Ca- 
naanitlsh  family  he  might  be  gradually  led  away  from  the 
true  God.  said  unto  his  eldest  servant— Abraham  being 
too  old,  and  as  the  heir  of  the  promise  not  being  at  liberty 
to  make  even  a  temporary  visit  to  his  native  land,  was 


obliged  to  intrust  this  delicate  mission  to  EUezer,  whom, 
although  putting  entire  confidence  in  him,  he  on  this  oc- 
casion bound  by  a  solemn  oath.  A  pastoral  chief  in  the 
present  day  would  take  the  same  plan  if  he  could  not  go 
himself. 

10-67.    The  Journey.    10.  the  servant  took  ten  cam- 
els, Ac— So  great  an  equipage  was  to  give  the  embassy 
an  appearance  worthy  of  the  rank  and  wealth  of  Abra- 
ham ;  to  carry  provisions ;  to  bear  the  marriage  presents, 
wlilch  as  usual  would  be  distributed  over  several  beasts ; 
besides  one  or  two  spare  camels  in  case  of  emergency.  ■*vent 
to  Mesopotamia,  &c.— A  stranger  In  those  regions,  who 
wishes  to  obtain  information,  stations  himself  at  one  of 
the  wells  In  the  neighbourhood  of  a  town,  and  he  is  sure 
to  learn  all  the  news  of  the  place  from  the  women  who 
frequent  them  every  morning  and  evening.    EUezer  fol- 
lowed this  course,  and  letting  his  canoiels  rest,  he  waited 
till  the  evening  time  of  water-drawing.    12.  And  he  said, 
O  Lord  God  of  my  master— The  servant  appears  worthy 
of  the  master  he  served.    He  resolves  to  follow  the  leading 
of  Providence ;  and  while  he  shows  good  sense  in  the  tokens 
he  fixes  upon  of  ascertaining  the  temper  and  character  of 
the  future  bride,  never  doubts  but  that  in  such  a  case  God 
will  direct  him.  15-31.  before  he  had  done  speaking  .  .  . 
behold,  Rebekah  came  out— as  he  anticipated,  a  young 
woman  unveiled,  as  in  pastoral  regions,  appeared  with 
her  pitcher  on  her  shoulder.    Her  comely  appearance,  her 
affable  manners,  her  obliging  courtesy  in  going  down  the 
steps  to  fetch  water  not  only  to  him,  but  to  pour  It  into 
the  trough  for  his  camels,  afforded  him  the  most  agreeable 
surprise.    She  was  the  very  person  his  Imagination  had 
pictured,  and  he  proceeded  to  reward  her  civility,    aa. 
the  man  took  a  golden  earring,  &c.— The  ring  was  not 
for   the   ear,  but  the  nose;    and  the  armlets,  such   as 
young  women  in  Syria  and  Arabia  still  appear  daily  at 
wells  decked  in.    They  are  worn  from  the  elbow  to  the 
wrist,  commonly  made  of  silver,  copper,  brass,  or  horn. 
a3-a7.  And  said.  Whose   daugl&ter   art  thou  1— After 
telling  her  name  and  family,  the  kind-hearted  damsel 
hastened  home  to  give  notice  of  a  stranger's  arrival.    38. 
and  told  them  of  her  mother's  house  these  things— the 
female  apartments.  This  family  were  in  an  advanced  stage 
of  pastoral  life,  dwelling  In  a  settled  place  and  a  fixed 
habitation.    a9-31.  Rebekah  had  a  brother  .  .  .  I^aban 
ran  out— From  what  we  know  of  his  character,  there  is 
reason  to  believe  that  the  sight  of  the  dazzling  presents 
Increased  both  his  haste  and  his  Invitation.    32-49.  the 
man  came  into  the  house,  Ac— What  a  beautiful  picture 
of  piety,  fidelity,  and  disinterestedness  in  a  servant !    He 
declined  all  attention  to  his  own  comforts  till  he  had  told 
his  name  and  his  errand.    50.  Then  Laban  and  Bethuel 
answered— The  brothers  conduct  all  the  marriage  nego- 
tiations, their  father  being  probably  dead,  and  without 
consulting  their  sister.    Their  language  seems  to  indicate 
they  were  worshippers  of  tlie  true  God.    53.  And  the 
servant  brought  forth  jewels  of  silver,  and  .  .  .  gold 
—These  are  the  usual  articles  with  money,  that  form  a 
woman's  dowry  among  the  pastoral  tribes.    Rebekah  was 
betrothed,  and  accompanied  the  servant  to  Canaan.    64. 
she  lighted  off  the  camel— If  Isaac  was  walking  it  would 
have  been  most  unmannerly  for  her  to  have  continued 
seated ;  an  Inferior,  If  riding,  always  alights  in  presence 
of  a  person  of  rank,  no  exception  being  made  for  women. 
65.  she  took  a  veil,  and  covered  herself— The  veil  is  an 
essential  part  of  female  dress.    In  country  places  It  is 
often  thrown  aside,  but  on  the  appearance  of  a  stranger  It 
Is  drawn  over  the  face,  so  as  to  conceal  all  but  the  eyes. 
In  a  bride  it  was  a  token  of  her  reverence  and  subjection 
to  her  husband.    67.  And  Isaac  brought  her  into  hi» 
mother's  .  .  .  tent— thus  establishing  her  at  once  In  the 
rights  and  honours  of  a  wife  before  he  had  seen  her  fea- 
tures.   Disappointments  often  take  place,  but  when  Isaao 
§aw  his  wife  "  he  loved  her." 

CHAPTER    XXV. 
Ver.  1-6.  Sons  OF  Abraham.  1.  Abraham  took  a  wift 

—rather,  had  taken;  for  Keturah  is  called  Abraham's con- 

29 


Death  of  Abraham. 


GENESIS  XXVI,  XXVII, 


Sojourn  ii.  Gerar, 


cubine,  or  secondary  wife  (1  Chronicles  1.  32);  and  as,  from 
her  bearing  six  sons  to  him,  it  is  improbable  that  he  mar- 
ried after  Sarah's  death ;  and  also  as  he  sent  them  all  out 
to  seek  their  own  Independence,  during  his  life-time,  it  is 
clear  that  this  marriage  is  related  here  out  of  its  chrono- 
logical order,  merely  to  form  a  proper  winding  up  of  the 
patriarch's  history.  5,  6.  Abraham  gave  all  tltat  lie  Iiad 
unto  Isaac  .  .  .  unto  tHe  sons  of  th.e  coucubiues  .  .  , 
Abraham  gave  gWlU— While  the  chief  part  of  the  inheri- 
tance went  to  Isaac— the  other  sons  Ishmael  included,  mi- 
grated to  "  the  East  country,"  i.  e.,  Arabian-received  each 
a  portion  of  the  patrimony,  perhaps  in  cattle  and  other 
things;  and  this  settlement  of  Abraham's  must  have 
given  satisfaction,  since  it  is  still  the  rule  followed  among 
the  pastoral  tribes. 

7-11.  Death  of  Abkahau.  7,  these  are  the  days  of . . . 
Abraham— His  death  is  here  related,  though  he  lived  till 
Jacob  and  Esau  were  fifteen  years,  just  one  hundred  years 
after  coming  to  Canaan,  "  the  father  of  tlie  faithful,"  "  the 
friend  of  Grod,"  died;  and  even  in  his  death,  the  promises 
were  fulfilled  (cf.  ch.  15. 15).  We  might  have  wished  some 
memorials  of  his  deathbed  experience;  but  tlie  Spirit  of 
God  has  withheld  them— nor  was  it  necessary;  for  (see 
Matthew  7. 16)  from  earth  he  passed  into  heaven  (Luke 
16. 22).  Though  dead  he  yet  liveth  (Matthew  22. 32).  9, 10. 
his  sons  .  .  .  hurled  him— Death  often  puts  an  end  to 
strife  —  reconciles  those  who  have  been  alienated;  and 
brings  rival  relations,  as  in  this  instance,  to  mingle  tears 
over  a  father's  grave. 

12-18.  Descendants  of  Ishmael.  Before  passing  to 
the  line  of  the  promised  seed,  the  historian  gives  a  brief 
notice  of  Ishmael,  to  show  that  the  promises  respecting 
that  son  of  Abraham  were  fulfilled- first,  in  the  great- 
ness of  his  posterity  (c£  ch.  17. 20) ;  and,  secondly,  in  their 
Independence.  18.  he  died — rather,  "  it  (their  lot)  fell  In 
the  presence  of  his  brethren"  (cf.  ch.  16. 12). 

1&-35.  History  of  Isaac.  19.  these  are  tlie  genera- 
tions—account of  the  leading  events  In  his  life.  )41.  Isaac 
entreated  the  Iiord  for  his  -wife — Though  tried  in  a  sim- 
ilar way  to  his  father,  he  did  not  follow  the  same  crooked 
policy.  Twenty  years  he  continued  unblessed  with  off- 
spring, whose  seed  was  to  be  "as  the  stars."  But  in  an- 
swer to  their  mutual  prayers  (1  Peter  3. 7)  Rebekah  was 
divinely  Informed,  that  she  was  to  be  the  mother  of  twins, 
who  should  be  the  progenitors  of  two  independent  na- 
tions ;  that  the  descendants  of  the  younger  should  act  the 
more  powerful  and  subdue  those  of  the  other  (Romans 
9.12;  2  Chronicles  21.8).  37.  the  boys  grew— from  the 
first  opposite  to  each  other  in  character,  manners,  and 
habits.  38.  The  parents  were  divided  In  their  affection ; 
and  while  the  grounds,  at  least  of  the  father's  partiality, 
were  weak — the  distinction  made  between  tlie  children 
led,  as  such  conduct  always  does,  to  unhappy  conse- 
quences. 39.  Jacob  sod  pottage — made  of  lentllcs  or 
small  beans,  which  are  common  in  Egypt  and  Syria.  It 
is  probable  that  it  was  made  of  Egyptian  beans,  which 
Jacob  had  procured  as  a  dainty ;  for  Esau  was  a  stranger 
to  it.  It  Is  very  palatable;  and  to  the  weary  hunter,  faint 
with  hunger,  its  odour  must  have  been  irresistibly  tempt- 
ing. 31.  Jacob  said,  Sell  me  .  .  .  thy  birthrights^',  e., 
the  rights  and  privileges  of  the  first-born— which  were 
very  Important— the  chief  being  that  they  were  the  family 
priests  (Exodus  4. 22) ;  and  had  a  double  portion  of  the  in- 
heritance (Deuteronomy  21. 17).  33.  Esan  said  ...  I  am 
at  the  point  to  die — i.  e.,  1  am  running  daily  risk  of  my 
life;  and  of  what  use  will  the  birthright  be  to  me:  so  he 
despised  or  cared  little  about  it.  In  comparison  of  gratify- 
ing his  appetite— he  threw  away  his  religious  privileges 
for  a  trifle ;  and  thence  he  is  styled  — "  a  profane  person" 
(Hebrews  12.16;  also  Job  31.7,  16;  6.13;  Phillppians  3.19). 
"There  was  never  any  meat,  except  the  forbidden  fruit, 
BO  dear  bought,  as  this  broth  of  Jacob."  [Bishop  Hall.] 

CHAPTEE    XXVI. 

Ver.  1-35.  Sojourn  in  Gerar.  1.  And  there  was  a 
femlne   In   the  land  .  .  .  And  Isaac  went  unto  .  .  . 

Gerar— The  pressure  of  famine  In  Caanan  forced  Isaac 
30 


with  his  family  and  flocKs  lo  migrate  into  the  land  of  the 
Philistines,  where  he  was  exposed  to  personal  danger,  as 
his  father  had  been  on  account  of  his  wife's  beauty;  but 
through  the  seasonable  interposition  of  Providence  he 
was  preserved  (Psalm  105. 14, 15).  13.  Then  Isaac  sowed 
In  that  land— During  his  sojourn  in  that  district  he 
farmed  a  piece  of  laud,  which,  by  the  blessing  of  God  on 
his  skill  and  industry,  was  very  productive  (Isaiah  65. 13; 
Psalm  37. 19),  and  by  his  plentiful  returns  he  increased  so 
rapidly  in  wealth  and  influence,  that  the  Philistines, 
afraid  or  envious  of  his  prosperlts',  obliged  him  to  leave 
the  place  (Proverbs  27.4;  Ecclesiastes  4.4).  This  may  re- 
ceive illustration  from  the  fact  that  many  Syrian  shep- 
lierds  at  this  day  settle  for  a  year  or  two  in  a  place,  rent 
some  ground.  In  the  produce  of  which  they  trade  with  the 
neighbouring  market,  till  the  people,  through  jealousy  of 
their  growing  substance  refuse  to  renew  tlfeir  lease,  and 
compel  them  to  remove  elsewhere.  15.  all  the  wella 
which  Ills  father's  seir^'ants  had  digged  .  .  .  the  PhU- 
Istines  had  stopped,  &c— The  same  base  stratagem  for 
annoying  tliose  against  whom  they  have  taken  an  um- 
brage Is  practised  still  by  choking  the  wells  witli  sand  or 
stones,  or  defiling  them  with  putrid  carcases.  17.  valley 
of  Gerar— ton-ent-bed  or  wady,  a  vast  undulating  plain, 
unoccupied  and  affording  good  pasture.  18-33.  Isaac 
digged  again  the  wells  of  -ivater- The  naming  of  wells 
by  Abraham,  and  the  hereditary  right  of  his  family  to  the 
property — the  cliange  of  the  names  by  the  Philistines  to 
obliterate  the  traces  of  their  origin— the  restoration  of  the 
names  bj'  Isaac,  and  the  contests  between  the  respective 
shepherds  to  tlie  exclusive  possession  of  the  water,  are 
circumstances  that  occur  amongst  the  natives  in  those 
regions  as  frequently  In  the  present  day  as  in  the  time  of 
Isaac.  36-33.  Tlien  Ablmelech  went  to  him— As  there 
was  a  lapse  of  ninety  years  between  the  visit  of  Abraham 
and  of  Isaac,  the  Ablmelech  and  Phlchol  spoken  of  must 
have  been  different  persons'  official  titles.  Here  is 
another  proof  of  the  promise  (ch.  12.  2)  being  fulfilled.  In 
an  overture  of  peace  being  made  to  him  by  the  king  of 
Gerar.  By  whatever  motive  the  proposal  was  dictated — 
whether  fear  of  his  growing  power,  or  regret  for  the  bad 
usage  they  had  given  him,  the  king  and  two  of  his  cour- 
tiers paid  a  visit  to  the  tent  of  Isaac  (Proverbs  16. 7).  His 
timid  and  passive  temper  had  submitted  to  the  annoy- 
ances of  his  i-ude  neighbours— but  now  that  they  wish  to 
renew  the  covenant,  he  evinces  deep  feeling  at  their  con- 
duct, and  astonishment  at  their  assurance,  or  arti^ce,  in 
coming  near  him.  Being,  however,  of  a  pacific  disposi- 
tion, he  forgave  tlieir  offence,  accepted  their  proposals, 
and  treated  them  to  the  banquet  by  which  the  ratification 
of  a  covenant  was  usually  crowned.  34.  Esau  .  .  .  took 
to  wife — If  the  pious  feelings  of  Abraliam  recoiled  from 
the  idea  of  Isaac  forming  a  matrimonial  connection  with 
a  Canaanitish  woman,  that  devout  patriarch  himself 
would  be  equally  opposed  to  such  a  union  on  the  part  of 
his  children;  and  we  may  easily  imagine  how  much  his 
pious  heart  wsis  wounded,  and  the  family  peace  destroyed, 
wlien  his  tavourite  but  wayward  son  brought  no  less  than 
two  idolatrous  wives  among  them — an  additional  proof 
that  Esau  neither  desired  the  blessing  nor  dreaded  the 
curse  of  God.  These  wives  never  gained  the  affiectiohs  of 
his  parents,  and  this  estrangement  was  overruled  by  God 
for  keeping  the  chosen  family  aloof  from  the  dangers  of 
heathen  Influence. 

CHAPTER   XXVII. 

Ver.  1-27.  Infirmity  of  Isaac.  1.  when  Isaac  •wag 
old,  and  his  eyes  were  dim- He  was  In  his  137tli  year ; 
and  apprehending  death  to  be  near,  he  prepared  to  make 
his  last  will— an  act  of  the  gravest  importance,  especially 
as  it  included  the  conveyance  through  a  prophetic  spirit 
of  the  patriarchal  blessing.  4.  make  .  .  .  savoury  meat 
—perhaps  to  revive  and  strengthen  him  for  the  duty  ;  or 
rather  "as  eating  and  drinking"  were  used  on  all  religious 
occasions,  he  could  not  convey  the  right,  till  he  had  eat«n 
of  the  meat  provided  for  the  purpose  by  him  who  was  to 
receive  the  blessing  [Adam  Clarke]  (cf.  ch.  18.7).    that 


The  Blessing. 


GENESIS  XXVIII. 


Jacob's  Departure, 


my  soul  may  bless  thee— It  is  difficult  to  imagine  laim 
Ignorant  of  tlie  Divine  purpose  (cf.  ch.  25. 23).  But  natural 
affection,  prevailing  tlirough  age  and  infirmity,  prompted 
him  to  entail  the  honours  and  powers  of  the  birthright  on 
his  eldest  son ;  and,  perhaps,  he  was  not  aware  of  what 
£sau  had  done  (ch.  23.  3i).  5-10.  Rebekaht  spake  unto 
Jacol) — she  prized  the  blessing  as  invaluable— she  knew 
that  God  intended  it  for  the  younger  son ;  and  in  her  anx- 
iety to  secure  its  being  conferred  on  the  right  object>-on 
one  who  cared  "fcir  religion— she  acted  in  the  sincerity  of 
faith;  but  in  crooked  policy— with  unenlightened  zeal; 
on  the  false  principle  that  the  end  would  sanctify  the 
means.  11.  Jacob  said,  Esau  my  brother  Is  an.  hali-y 
man— It  is  remarkable  that  his  scruples  were  founded  not 
on  the  evil  of  the  act;  but  the  risk  and  consequences  of 
deception.  13-17.  and  his  mother  said,  Upon  me  be 
thy  curse — His  conscience  being  soothed  by  his  mother — 
preparations  were  hastily  made  for  carrying  out  the  de- 
vice; consisting,  first,  of  a  kid's  flesh,  which,  naade  into  a 
ragout,  spiced  with  salt,  onions,  garlic,  and  lemon-juice, 
might  easily  be  passed  ofi"  on  a  blind  old  man,  with 
blunted  senses,  as  game;  secondly,  of  pieces  of  goat's  skin 
bound  on  his  hands  and  neck,  its  soft  silken  hair  resem- 
bling that  on  the  cheek  of  a  young  man;  thii'dly,  of  the 
long  white  robe — the  vestment  of  the  flrst-born,  which, 
transmitted  from  father  to  son,  and  kept  in  a  chest  among 
fragrant  herbs  and  perfumed  flowers,  used  much  in  the 
East  to  keep  away  moths — his  motlier  provided  for  him. 
18-37.  lie  came  unto  liis  father — The  scheme  planned  by 
the  mother  was  to  be  executed  by  the  son  in  tlie  father's 
bed-chamber ;  and  it  is  painful  to  think  of  tlic  deliberate 
falsehoods,  as  well  as  daring  profanity,  he  resorted  to. 
The  disguise,  though  wanting  in  one  thing,  which  had 
nearly  upset  the  whole  plot,  succeeded  in  misleading 
Isaac;  and  while  giving  his  paternal  embrace,  tlie  old 
man  was  roused  into  a  state  of  high  satisfaction  and  de- 
light. 37.  tlie  smell  of  my  son  is  as  of  a  Held — The  ar- 
omatic odours  of  the  Syrian  fields  and  meadows,  often 
impart  a  strong  fragrance  to  the  person  and  clothes,  as 
has  been  noticed  by  many  travellers. 

28-46.  The  Blessing.  God  give  tliee  of  tlie  dc^v  of 
heaven— To  an  Orienta.1  mind,  this  phraseology  implied 
the  highest  flow  of  prosperity.  The  copious  fall  of  dew  is 
indispensable  to  the  fruitfulness  of  lands,  which  would  be 
otherwise  arid  and  sterile  through  the  violent  heat;  and 
It  abounds  most  in  hilly  regions— such  as  Canaan— hence 
called  the  fat  land  (Nehemiah  9.  25,  35).  plenty  of  corn 
and  wine — Palestine  was  famous  for  vineyards,  and  it 
produced  varietes  of  corn,  viz.,  wheat,  barley,  oats,  and 
rye.  Let  people  serve  thee — fulfilled  in  the  discointiture 
of  the  hostile  tribes  that  opposed  the  Israelites  in  the 
wilderness;  and  in  the  pre-eminence  and  power  they 
attained  after  their  national  establishment  in  the  prom- 
ised land.  This  blessing  was  not  realized  to  Jacob,  but  to 
his  descendants;  and  the  temporal  blessings  promised, 
were  but  a  shadow  of  those  spiritual  ones,  which  formed 
the  grand  distinction  of  Jacob's  posterity.  30-35.  Ksau 
came  in  from  his  hunting— scarcely  had  the  former 
scene  been  concluded,  when  the  fraud  was  discovered. 
The  emotions  of  Isaac,  as  well  as  Esau,  may  easily  be  im- 
agined—the astonishment,  alarm,  and  sorrow  of  the  one 
—the  disappointment  and  Indignation  of  the  other.  But 
a  moment's  reflection  convinced  the  aged  patriarch  that 
the  transfer  of  the  blessing  was  "of  the  Lord,"  and  now 
irrevocable.  The  Importunities  of  Esau,  however,  over- 
powered him ;  and  as  the  proplietic  afflatus  was  upon  tlie 
patriarch,  he  added  what  was  probably  as  pleasing  to  a 
man  of  Esau's  character,  as  the  other  would  have  been. 
39, 40.  Behold  thy  dwelling  shall  be  the  fatness  of  the 
*'^*"th— The  first  part  is  a  promise  of  temporal  prosperity, 
made  in  the  same  tei-ms  as  Jacob's— the  second  refers  to 
the  roving  life  of  hunting  freebooters,  which  he  and  his 
descendants  should  lead.  Though  Esau  was  not  person- 
ally subject  to  his  brother,  his  posterity  were  tributary  to 
the  Israelites,  till  the  relgnof  Joram— when  they  revolted, 
and  esuabllshed  a  king  of  their  own  (2  Kings  8. 20 ;  2  Chron. 
21.  8-10).  41.  Esau  hated  Jacob— It  is  scarcely  to  be  won- 
dered at— that  Esau  resented  the  conduct  of  Jacob,  and 


vowed  revenge.  The  days  of  mourning  for  my  father 
are  at  hand— a  common  Oriental  phrase  for  the  death  of 
a  parent.    43-45.  these  words  of  Esau  were  told  Re- 

beltah— Poor  woman !  she  now  early  begins  to  reap  the 
bitter  fruits  of  her  fraudulent  device;  slie  is  obliged  to 
part  with  her  son,  for  whom  she  planned  it,  never,  prob- 
ably, seeing  him  again ;  and  he  felt  the  retributive  justice 
of  heaven  fall  upon  him  heavily  in  his  own  future  family. 

45.  IVhy  should  I  be  deprived  of  you  botli— This  refers 
to  the  law  of  Goelism,  by  which  the  nearest  of  kin  would 
be  obliged  to  avenge  the  death  of  Jacob  upon  his  brother. 

46.  Rebekah  said  to  Isaac— Another  pretext  her  cun- 
ning had  to  devise  to  obtain  her  husband's  consent  to 
Jacob's  journey  to  Mesopotamia;  and  she  succeeded  by 
touching  the  aged  patriarch  in  a  tender  point,  afflicting 
to  his  pious  heart— the  proper  marriage  of  their  youngest 
son. 

CHAPTER    XXVIII. 

Ver.  1-19.  Jacob's  Departukb.  1.  Isaac  called  Jacob 
and  blessed  him— He  entered  fully  into  Rebekah's  feel- 
ings—and the  burden  of  his  parting  counsel  to  his  son 
was,  to  avoid  a  marriage  alliance  with  any  but  the  Meso- 
potamian  branch  of  the  family.  At  the  same  time  he 
gave  him  a  solemn  blessing — pronounced  before  unwit- 
tingly, now  designedly,  and  with  a  cordial  spirit.  It  is 
more  explicitly  and  fully  given,  and  Jacob  was  thus 
aclcnowledged  "the  heir  of  the  promise."  6-9.  vrhen 
Esau  saw  that  Isaac  had  blessed  Jacob — desirous  to 
humour  his  parents,  and  if  possible  get  the  last  will 
revoked,  he  became  wise  when  too  late  (see  Matthew  25. 
10),  and  lioped  by  gratifying  his  parents  in  one  thing  to 
atone  for  all  his  former  delinquencies.  But  he  only  made 
bad  worse,  and  though  he  did  not  marry  a  "wife  of  the 
daughters  of  Canaan,"  he  married  into  a  family  which 
God  had  rejected— it  showed  a  partial  reformation,  but  no 
repentance,  for  he  gave  no  proofs  of  abating  his  vindictive 
purposes  against  his  brother,  nor  cherishing  that  pious 
spirit  tlaat  would  have  gratified  his  father— he  was  like 
Micah  (see  Judges  17. 13).  10.  Jacob  went  out,  &c.— His 
departure  from  his  father's  house  was  an  ignominious 
flight;  and  for  fear  of  being  pursued  or  waylaid  by  his 
vindictive  brother,  he  did  not  take  the  common  road,  but 
went  by  lonely  and  unfrequented  paths,  which  increased 
the  length  and  dangers  of  the  journey.  11.  he  lighted 
upon  a  certain  place — By  a  forced  march  he  had  reached 
Beth-el,  about  forty-eight  miles  from  Beer-sheba,  and  had 
to  spend  the  night  in  the  open  field,  lie  took  of  the 
■  stones,  &c. — "  The  natui'e  of  the  soil  is  an  existing  com- 
ment on  the  record  of  the  stony  territory  where  Jacob 
lay."  [Clarke's  Travels.]  13.  he  dreamed  .  .  .  and 
behold  a  ladder— Some  writers  are  of  opinion  that  it 
was  not  a  literal  ladder  that  is  meant,  as  it  is  impossible 
to  conceive  any  imagery  stranger  and  more  unnatural 
than  tliat  of  a  ladder,  whose  base  was  on  earth,  wliile  its 
top  i-eaehed  heaven,  without  having  any  thing  on  wliioh 
to  rest  its  upper  extremity.  They  suppose  that  tlie  little 
heap  of  stones,  on  which  his  head  reclined  for  a  pillow, 
being  the  miniature  model  of  the  object  that  appeared  to 
his  imagination,  the  latter  was  a  gigantic  mountain  pile, 
whose  sides,  indented  In  the  rock,  gave  it  the  appearance 
of  a  scaling  ladder.  There  can  be  no  doubt  that  this  use 
of  the  original  terra  was  common  among  the  early  He- 
brews; as  Josephus,  describing  the  town  of  Ptolemais 
(Acre),  says  it  was  bounded  by  a  mountain,  which,  from 
Its  projecting  sides,  was  called  "the  ladder;"  and  the 
stairs  that  led  down  to  the  city  are.  In  the  original,  termed 
a  ladder  (Nehemi.ah  3.)  though  they  were  only  a  flight  of 
steps  cut  In  the  side  of  the  rock.  But  whether  the  image 
presented  to  the  mental  eye  of  Jacob  were  a  common  lad- 
der, or  such  a  mountain  pile  as  has  been  described,  the 
design  of  this  vision  was  to  afiTord  comfort,  eucourage- 
ment,  and  confidence  to  the  lonely  fugitive,  both  in  his 
present  circumstances  and  as  to  his  future  prospects.  His 
thoughts  during  the  day  must  have  been  painful— he 
would  be  his  own  self-accuser  that  he  had  brought  exile 
and  privation  upon  himself— and  above  all,  that  though 
he  had  obtained  the  forgiveness  of  his  father,  he  had 

31 


The  WeU  of  Harm. 


GENESIS  XXIX,  XXX. 


The  Marriage  of  Jacob, 


much  reason  to  fear  lest  God  might  have  forsaken  him. 
Solitude  affords  time  for  reflection;  and  It  was  now  that 
God  began  to  bring  Jacob  under  a  course  of  religious  in- 
struction and  training.  To  dispel  his  fears  and  allay  the 
inward  tumult  of  his  mind,  nothing  was  better  fitted  than 
the  vision  of  the  gigantic  ladder,  which  reached  from 
himself  to  heaven,  and  on  which  the  angels  were  contin- 
ually ascending  and  descending  from  God  himself  on 
their  benevolent  errands  (John  1. 51).  13.  The  Lord  stood 
above  it,  and  said— That  Jacob  might  be  at  no  loss  to 
know  the  purport  of  the  vision,  he  heard  the  Divine 
voice ;  and  the  announcement  of  His  name,  together  with 
a  renewal  of  the  covenant,  and  an  assurance  of  personal 
protection,  produced  at  once  the  most  solemnizing  and 
inspiriting  effect  on  his  mind.  16.  Jacob  awaked  ont 
of  bis  sleep— His  language  and  his  conduct  were  alike 
that  of  a  man  whose  mind  was  pervaded  by  sentiments 
of  solemn  awe,  of  fervent  piety,  and  lively  gratitude 
(Jeremiah  31.  36).  18, 19.  Jacob  set  up  a  stone,  &c.— The 
mere  setting  up  of  the  stone  might  have  been  as  a  future 
memorial  to  mark  the  spot;  and  this  practice  is  still  com- 
mon in  the  East,  in  memory  of  a  religious  vow  or  engage- 
ment. But  the  pouring  oil  upon  it  was  a  consecration. 
Accordingly  he  gave  it  a  new  name,  Beth-el,  "the  house 
of  God  "  (Hosea  12. 4) ;  and  it  will  not  appear  a  thing  forced 
or  unnatural  to  call  a  stone  a  house,  when  one  considers 
the  common  practice  in  warm  countries  of  sitting  in  the 
open  air  by  or  on  a  stone,  as  are  those  of  this  place, 
"broad  sheets  of  bare  rock,  some  of  them  standing  like 
the  cromlechs  of  Druidical  monuments."  [Stanley.] 

20-22.  Jacob's  Vow.  80.  Jacob  vowed  a  vo%v— His 
words  are  not  to  be  considered  as  implying  a  doubt,  far 
less  as  stating  the  condition  or  terms  on  which  he  would 
dedicate  himself  to  God.  Let  "if"  be  changed  into 
"since,"  and  tlie  language  will  appear  a  proper  expres- 
sion of  Jacob's  faith— an  evidence  of  his  having  truly  em- 
braced the  promise.  How  edifying  often  to  meditate  on 
Jacob  at  Beth-el. 


CHAPTER    XXIX. 

Ver.  1-35.     The   Weli,  of  Haean.     1.   Then  Jacob 

•went,  &c. — Hebrew,  lifted  up  his  feet.  He  resumed  his 
way  next  morning  with  a  light  heart  and  elastic  step 
after  the  vision  of  the  ladder;  for  tokens  of  the  Divine 
favour  tend  to  quicken  the  discharge  of  duty  (Nehemiah 
8.  10).  and  came  into  the  land,  &c.— Mesopotamia  and 
the  whole  region  beyond  the  Euphrates  are  by  the  sacred 
writers  designated  "the  East"  (Judges  6.  3;  1  Kings  4,  32; 
Job  1.  3).  Between  the  first  and  the  second  clause  of  this 
verse  is  included  a  Journey  of  four  hundred  miles,  a. 
And  he  looked,  &c. — As  he  approached  the  place  of  his 
destination,  he,  according  to  custom,  repaired  to  the  well 
adjoining  the  town  where  he  would  obtain  an  easy  intro- 
duction to  his  relatives.  3.  thither  w^ere  all  the  flocks 
gathered!  and  a  stone,  Ac- In  Arabia,  owing  to  the 
shifting  sands,  and  in  other  places,  owing  to  the  strong 
evaporation,  the  mouth  of  a  well  is  generally  covered, 
especially  when  it  is  private  property.  Over  many  is  laid 
a  broad,  thick,  fiat  stone,  with  a  round  hole  cut  in  the 
middle,  forming  the  mouth  of  the  cistern.  This  hole  is 
covered  with  a  heavy  stone  which  it  would  require  two 
or  three  men  to  roll  away.  Such  was  the  description  of 
the  well  at  Haran.  ■*.  Jacob  said,  My  brethren— Find- 
ing from  the  shepherds  who  were  reposing  there  with 
flocks,  and  who  all  belonged  to  Haran,  that  his  relatives 
in  Haran  were  well,  and  that  one  of  the  family  was 
shortly  expected,  he  enquired  why  they  were  idling  the 
best  part  of  the  day  there  instead  of  watering  their  flocks, 
and  sending  them  back  to  pasture?  8.  They  said,  We 
cannot,  until  all  the  flocks  be  gathered— In  order  to 
prevent  the  consequences  of  too  frequent  exposure  in 
places  where  water  is  scarce,  it  is  not  only  covered,  but  it 
Is  customary  to  have  all  the  flocks  collected  round  the 
well  before  the  covering  is  removed  in  presence  of  the 
owner  or  one  of  his  representatives;  and  it  was  for  this 
reason  that  those  who  were  reposing  at  the  well  of  Haran 
with  the  three  flocks  were  waiting  the  arrival  of  Rachel. 
9-11.  While  he  yet  spake,  Rachel  came— Among  the 
32 


pastoral  tribes  the  young  unmarried  daughters  of  the 
greatest  sheicks  tend  the  flocks,  going  out  at  sunrise,  and 
continuing  to  watch  their  fleecy  charge  till  sunset.  Wa- 
tering them,  which  is  done  twice  a-day,  is  a  work  of  time 
and  labour,  and  Jacob  rendered  no  small  service  in  vol- 
unteering his  aid  to  the  young  shepherdess.  The  inter- 
view was  affecting,  the  reception  welcome,  and  Jacob  for- 
got all  his  toils  in  the  society  of  his  Mesopotamian  rela- 
tives. Can  we  doubt  that  he  returned  thanks  to  God  for 
His  goodness  by  the  way?  1!8.  Jacob  told  Rachel,  &c. — 
According  to  the  practice  of  the  East,  the  term  "brother" 
is  extended  to  remote  degrees  of  relationship,  as  uncle, 
cousin  or  nephew.  14-80.  he  abode  a  montli— Among 
pastoral  people  a  stranger  Is  freely  entertained  for  three 
days ;  on  the  fourth  day  he  is  expected  to  tell  his  name 
and  errand ;  and  if  he  prolongs  his  stay  after  that  time, 
he  must  set  his  hand  to  work  in  some  way,  as  may  be 
agreed  upon.  A  similar  rule  obtained  in  Laban's  estab- 
lishment, and  the  wages  for  which  his  nephew  engaged 
to  continue  in  his  employment  was  the  hand  of  Racliel. 
17.  Leah  tender-eyed— i.  e.,  soft  blue  eyes— thought  a 
blemish.  Rachel  beautiful  and  -well-favoured— t.  c, 
comely  and  handsome  in  form.  The  latter  was  Jacob's 
choice.  18.  I  -wrlll  serve  thee  seven  years  for  Rachel 
thy  daughter— A  proposal  of  marriage  is  made  to  the 
father  without  the  daughter  being  consulted,  and  the 
match  is  effected  by  the  suitor  either  bestowing  costly 
presents  on  the  family,  or  by  giving  cattle  to  the  value 
the  father  sets  upon  his  daughter,  or  else  by  giving  per- 
sonal services  for  a  specified  period.  The  last  was  the 
course  necessity  imposed  on  Jacob ;  and  there  for  seven 
years  he  submitted  to  the  drudgery  of  a  hired  shepherd, 
with  the  view  of  obtaining  Rachel.  The  time  went  ra- 
pidly away ;  for  even  severe  and  difficult  duties  become 
light  when  love  is  the  spring  of  action.  31.  Jacob  said, 
Give  me  n»y  -wife — At  the  expiry  of  the  stipulated  term 
the  marriage  festivities  were  held.  But  an  infamous  fraud 
was  practised  on  Jacob,  and  on  his  showing  a  righteous 
indignation,  the  usage  of  the  country  was  pleaded  in  ex- 
cuse. No  plea  of  kindred  should  ever  be  allowed  to  come 
in  opposition  to  the  claim  of  justice.  But  this  is  often 
overlooked  by  the  selfish  mind  of  man,  and  fashion  or 
custom  rules  instead  of  the  will  of  God.  This  was  wliat 
Laban  did,  as  he  said,  "it  must  not  be  so  done  in  our 
country,  to  give  the  younger  before  the  first-born."  But, 
then,  if  tliat  were  the  prevailing  custom  of  society  at 
Haran,  he  should  have  apprized  his  nephew  of  it  at  an 
early  period  in  an  honourable  manner.  This,  however, 
is  too  much  the  way  with  the  people  at  the  East  still.  The 
duty  of  marrying  an  elder  daughter  before  a  younger,  the 
tricks  which  parents  take  to  get  off  an  elder  daughter  that 
is  plain  or  deformed,  and  in  which  they  are  favoured  by 
the  long  bridal  veil  that  entirely  conceals  her  features  all 
the  wedding  day,  and  the  prolongation  for  a  week  of  the 
marriage  festivities  among  the  greater  sheicks,  are  accord- 
ant witli  the  habits  of  the  people  in  Arabia  and  Armenia 
in  the  present  day.  38.  gave  him  Racliel  also — It  is  evi- 
dent that  the  marriage  of  both  sisters  took  place  nearly 
about  the  same  time,  and  that  such  a  connexion  was  then 
allowed,  though  afterwards  prohibited  (Leviticus  18.  18). 
!29.  gave  to  Rachel  his  daughter  Bllhah  to  be  her 
maid- A  father  in  good  circumstances  still  gives  his 
daughter  from  his  household  a  female  slave,  over  whom 
the  young  wife,  independently  of  her  husband,  has  the 
absolute  control.  31.  Lieah  .  .  .  hated — i.  e.,  not  loved 
so  much  as  she  ought  to  have  been.  Her  becoming  a 
mother  ensured  her  rising  in  the  estimation  both  of  her 
husband  and  of  society.  3^3S.  son  .  .  .  called  his  name 
Reuben— Names  were  also  significant;  and  those  which 
Leah  gave  to  her  sons  were  expressive  of  her  varying  feel- 
ings of  thankfulness  or  joy,  or  allusive  to  circumstances 
in  the  history  of  the  family.  There  was  piety  and  wisdom 
In  attaching  a  signification  to  names,  as  it  tended  to  keep 
the  bearer  in  remembrance  of  his  duty  and  the  claims  of 
God. 

CHAPTER   XXX. 

Ver.  1-24.    Domestic  Jealousies.    1.  Rachel  envied 

her  sister— The  maternal  relation  confers  a  high  degr€-e 
of  honour  in  the  East,  and  the  want  of  that  status  is  felt 


Jiicob's  Covenant  with  Laban. 


GENESIS  XXXI. 


Envy  of  Laban  and  his  Sons. 


as  a  stigma,  and  deplored  as  a  grievous  calamity.  Give 
me  clilldren  or  else  I  ale— either  be  reckoned  as  good  as 
dead,  or  pine  away  from  vexation.  Tlie  intense  anxiety 
of  Hebrew  women  for  children  arose  from  the  hope  of 
giving  birth  to  the  promised  seed.  Rachel's  conduct  was 
Binful,  and  contrasts  unfavourably  with  that  of  Rebekah 
(cf.  ch.  25.22)  and  of  Hannah  (1  Samuel  1.11).  3-9.  BU- 
Ikali,  .  .  .  ZllpaU— Following  the  example  of  Sarah  with 
regard  to  Hagar,  an  example  which  is  not  seldom  imi- 
tated still,  she  adopted  the  children  of  her  maid.  Leah 
took  the  same  course.  A  bitter  and  intense  rivalry  ex- 
isted between  them,  all  the  more  from  their  close  re- 
lationship as  sisters;  and  although  they  occupied  sepa- 
rate apartments,  with  their  families,  as  is  the  uniform 
custom  where  a  plurality  of  wives  obtains,  and  the  hus- 
band and  father  spends  a  day  with  each  in  regular  suc- 
cession, that  did  not  allay  their  mutual  jealousies.  The 
evil  lies  in  the  system,  which  being  a  violation  of  God's 
original  ordinance,  cannot  yield  happiness.  30.  L.eali 
said,  God  Iiath.  endued  inc  -witli  a  good  do-»vry — The 
birth  of  a  son  is  hailed  with  demonstrations  of  joy,  and 
the  possession  of  several  sons  confers  upon  the  mother 
an  honour  and  respectability  proportioned  to  tlieir  num- 
ber. The  husband  attaches  a  similar  importance  to  tlie 
possession,  and  it  forms  a  bond  of  union  which  renders 
It  Impossible  for  him  ever  to  forsake  or  to  be  cold  to  a 
wife  who  has  borne  him  sons.  This  explains  the  happy 
anticipations  Leah  founded  on  the  possession  of  her  six 
sons.  )J1.  afterwards,  slie  bare  a  daugliter — The  in- 
ferior value  set  on  a  daughter  is  displayed  in  the  bare 
announcement  of  the  birth. 

25-43.  Jacob's  Covenant  with  Laban.  25.  when 
Racliel  had  borne  Joseph — Shortly  after  the  birth  of  this 
son,  Jacob's  term  of  servitude  expired,  and  feeling  anxious 
to  establish  an  independence  for  his  family,  he  probably, 
from  knowing  that  Esau  was  out  of  the  way,  announced 
his  intention  of  returning  to  Canaan  (Hebrews  13. 14).  In 
this  resolution  the  faith  of  Jacob  was  renaarkable,  for  as 
yet  he  had  nothing  to  rely  on  but  the  promise  of  God  (cf. 
ch.  2S.  15).  27.  Liaban  said  ...  I  have  learned — Plis 
selfish  uncle  was  averse  to  a  separation,  not  from  warmth 
of  affection  either  for  Jacob  or  his  daughters,  but  from 
the  damage  his  own  interests  would  sustain.  He  had 
found,  from  long  observation,  that  the  blessing  of  heaven 
rested  on  Jacob,  and  that  his  stock  had  wonderfully  in- 
creased under  Jacob's  management.  This  was  a  remark- 
able testimony  that  good  men  are  blessings  to  the  places 
where  they  reside.  Men  of  the  world  are  often  blessed 
with  temporal  benefits  on  account  of  their  pious  rela- 
tives, though  they  have  not  always,  like  Laban,  the 
wisdom  to  discern,  or  the  grace  to  acknowledge  it.  28. 
appoint  me  thy  tvages,  and  1  will  give  it— The  Eastern 
shepherds  receive  for  their  hire  not  money,  but  a  certain 
amount  of  the  increase  or  produce  of  the  flock;  but 
Laban  would  at  the  time  have  done  any  thing  to  secure 
the  continued  services  of  his  nephew,  and  make  a  show 
of  liberality,  which  Jacob  well  knew  was  constrained. 
31.  Jacob  said,  Thou  shalt  not  give  me  any  thing— A 
new  agreement  was  made,  the  substance  of  which  was, 
that  he  was  to  receive  remuneration  in  the  usual  way, 
but  on  certain  conditions  which  Jacob  specified.  32.  I 
^vill  pass  through  all  thy  flock  to-day— Eastern  slieep 
being  generally  white,  the  goats  black,  and  spotted  or 
speckled  ones  comparatively  few  and  rare,  Jacob  pro- 
posed to  remove  all  existing  ones  of  that  description  from 
the  flock,  and  to  be  content  with  what  might  appear  at 
the  next  lambing  time.  The  proposal  seemed  so  much  in 
favour  of  Laban,  that  he  at  once  agreed  to  it.  But  Jacob 
has  been  accused  of  taking  advantage  of  his  uncle,  and 
thougli  it  is  difficult  to  exculpate  him  from  practising 
some  degree  of  dissimulation,  he  was  only  availing  him- 
self of  the  results  of  his  great  skill  and  experience  in  the 
breeding  of  cattle.  But  it  is  evident  from  the  next  chap- 
ter (5-13),  that  there  was  something  miraculous,  and  that 
the  means  he  had  employed  had  been  suggested  by  a 
Divine  intimation.  37.  Jacob  took  rods,  &c.— There  are 
many  varieties  of  the  hazel,  some  of  which  are  more  erect 
tlian  the  common  hazel,  and  it  was  probably  one  of  the 
3 


varieties  Jacob  employed.  The  styles  are  of  a  bright  red 
colour,  when  peeled ;  and  along  with  them  he  took  wands 
of  other  shrubs,  which,  when  stripped  of  the  bark,  had 
white  streaks.  These,  kept  constantly  before  the  eyes  of 
the  female  at  the  time  of  gestation,  his  observation  had 
taught  him  would  have  an  influence,  through  the  imagi- 
nation, on  the  future  offspring.  38.  ^vatering  troughs — 
usually  a  long  stone  block  hollowed  out,  from  which 
several  sheep  could  drink  at  once,  but  sometimes  so  small 
as  to  admit  of  one  only  drinking  at  a  time. 

CHAPTEE    XXXT. 

Ver.  1-21.  Envy  of  Laban  and  Sons.  I.  he  heard 
the  tvords  of  Iiaban's  sons — It  must  have  been  from 
rumour  that  Jacob  got  knowledge  of  the  invidious  re- 
flections cast  upon  him  by  his  cousins;  for  they  were 
separated  at  the  distance  of  three  daj's'  journey.  2.  And 
Jacob  beheld  the  countenance  of  Laban — lit.,  was  not 
the  same  as  yesterday,  and  the  day  before;— a  comnvon 
Oriental  form  of  speech.  The  insinuations  against  Jacob's 
fldelity  by  Laban's  sons,  and  the  sullen  reserve,  the  churl- 
ish conduct,  of  Laban  himself,  had  made  Jacob's  situa- 
tion, in  his  uncle's  establisliment,  most  trying  and  pain- 
ful. It  is  always  one  of  the  vexations  attendant  on 
worldly  prosperity,  tlaat  it  excites  the  envy  of  others 
(Ecclesiastes  4.  4) ;  and  that,  however  careful  a  man  is  to 
maintain  a  good  conscience,  he  cannot  always  reckon  on 
maintaining  a  good  name,  in  a  censorious  world.  This, 
Jacob  experienced;  and  it  is  probable  that,  like  a  good 
man,  he  had  asked  direction  and  relief  in  prayer.  3.  the 
liord  said,  .  .  .  Return  unto  the  land  of  thy  fathers — 
Notwithstanding  the  ill  usage  he  had  received,  Jacob 
n^ight  not  have  deemed  himself  at  liberty  to  quit  his 
present  sphere,  under  the  impulse  of  passionate  fretful- 
ness  and  discontent.  Having  been  conducted  to  Haran 
by  God  (ch.  28.15);  and  having  got  a  promise  that  the 
same  heavenly  Guardian  would  bring  him  again  into 
the  land  of  Canaan— he  might  have  thought  he  ought  not 
to  leave  it,  Avithout  being  clearly  persuaded  as  to  the 
path  of  duty.  So  ought  we  to  set  the  Lord  before  us,  and 
to  acknowledge  him  in  all  our  ways,  our  journeys,  our 
settlements,  and  plans  in  life.  4.  Jacob  sent  and  called 
Rachel  and  l>ah— His  wives  and  family  were  in  their 
usual  residence ;  and  whether  he  wished  them  to  be  pres- 
ent at  the  festivities  of  slieep-shearing,  as  some  think; 
or,  because  he  could  not  leave  his  flock,  he  called  them 
both  to  come  to  him,  in  order  that,  having  resolved  on 
immediate  departure,  he  might  communicate  his  inten- 
tions. Rachel  and  Leah  only  were  called,  for  the  other 
two  wives,  being  secondary,  and  still  in  a  st-ate  of  servi- 
tude, were  not  entitled  to  be  taken  into  account.  Jacob 
acted  the  part  of  a  dutiful  husband  in  telling  them  his 
plans;  for  husbands,  that  love  their  wives,  should  con- 
sult with  them,  and  trust  in  them  (Proverbs  31. 11).  6.  ye 
know  that  ...  I  have  served  your  father— Having 
stated  his  strong  grounds  of  dissatisfaction  witli  their 
father's  conduct,  and  the  ill  requital  he  had  got  fon  all  his 
faithful  services,  he  informed  them  of  the  blessing  of 
God,  that  had  made  him  rich  notwithstanding  Laban's 
design  to  ruin  him;  and  finally,  of  the  command  from 
God  he  had  received  to  return  to  his  own  country,  that 
they  might  not  accuse  him  of  caprice,  or  disaffection  to 
their  family;  but  be  convinced,  that  in  resolving  to  de- 
part, he  acted  from  a  principle  of  religious  obedience. 
14.  Rachel  and  Leah  answered  — Having  heard  his 
views,  they  expressed  their  entire  ^vpproval;  and  from 
grievances  of  their  own,  were  fully  as  desirous  of  a  sepa- 
ration as  himself.  They  display  not  only  conjugal  affec- 
tion, but  piety  in  following  the  course  described—"  what- 
soever God  hath  said  unto  theo,  do."  "Those  that  are 
really  their  husbands'  helps  meet,  will  never  be  their 
hindrances  in  doing  that  to  which  God  calls  them." 
[liENRY.]  17.  Then  Jacob  rose  up— Little  time  is  spent 
by  pastoral  people  in  removing.  The  striking  down  the 
tents  and  poles,  and  stowing  them  among  their  other 
baggage;  the  putting  their  wives  and  children  in  houiias 
like  cradles,  on  the  backs  of  camels,  or  in  panniers  on 

33 


Laban  Pursueth  Jacob. 


GENESIS  XXXII. 


Vmon  oj  Angets. 


asses;  and  the  ranging  of  the  various  parts  of  the  flock 
under  the  respective  shepherds;  all  this  is  a  short  pro- 
cess. A  plain  that  is  covered  in  the  morning  witli  a  long 
array  of  tents,  and  with  browsing  flocks,  may,  in  a  few 
hours,  appear  so  desolate,  that  not  a  vestige  of  the  en- 
campment remains,  except  the  holes  in  which  the  tent- 
poles  had  been  fixed,  ao.  Jacob  stole  a^vay— The  result 
showed  the  prudence  and  necessity  of  departing  secretly; 
otherwise,  Laban  might  have  detained  him  by  violence 
or  artifice.  18.  lie  carried  tlie  cattle  of  his  getting— 
i.e.,  his  own  and  nothing  more.  He  did  not  indemnify 
himself  for  his  many  losses  by  carrying  off  any  thing  of 
Laban's,  but  was  content  with  what  Providence  had  given 
hira.  Some  may  think  that  due  notice  sliould  have  been 
given ;  but  when  a  man  feels  himself  In  danger— the  law 
of  self-preservation  prescribes  the  duty  of  immediate 
flight,  if  it  can  be  done  consistently  with  conscience. 

22-5.5.  Laban  Pursueth  Jacob— their  Covenant  at 
GlLEAD.  aa.  It  -was  told  Iiabaii  on  the  tliird  day — No 
sooner  did  the  intelligence  reach  Laban  than  he  set  out 
in  pursuit,  and  he  being  not  encumbered,  advanced  rap- 
idly; whereas  Jacob,  with  a  young  family  and  numerous 
flocks,  had  to  march  slowly,  so  that  he  overtook  the  fugi- 
tives after  seven  days'  journey,  as  they  lay  encamped  on 
the  brow  of  mount  Gilead,  an  extensive  range  of  hills 
forming  the  eastern  boundary  of  Canaan.  Being  accom- 
panied by  a  number  of  his  people,  he  might  have  used 
violence  had  he  not  been  Divinely  warned  in  a  dream  to 
give  no  interruption  to  his  nephew's  journey.  How  strik- 
ing and  sudden  a  change!  For  several  days  he  had  been 
full  of  rage,  and  was  now  in  eager  anticipation  that  his 
vengeance  would  be  fully  wreaked,  when  lo!  his  hands 
are  tied  by  invisible  power  (Psalm  76. 10).  He  durst  not 
touch  Jacob,  but  there  was  a  war  of  words.  25-30.  liaban 
said  .  .  .  What  liast  tliou  done  T— Not  a  word  is  said  of 
the  charge,  v.  1.  His  reproaches  were  of  a  different  kind. 
His  flrst  charge  was  for  depriving  him  of  the  satisfaction 
of  giving  Jacob  and  his  family  the  usual  salutations  at 
parting.  In  the  East  it  is  customary,  when  any  are  set- 
ting out  to  a  great  distance,  for  their  relatives  and  friends 
to  accompany  them  a  considerable  way  with  music  and 
valedictory  songs.  Considering  the  past  conduct  of  Laban, 
his  complaint  on  this  ground  was  hypocritical  cant.  But 
his  second  charge  was  a  grave  one— the  carrying  off  his 
gods— //ebrew,  Teraphim,  small  images  of  human  figure, 
used  not  as  idols  or  objects  of  worship,  but  as  talismans, 
forsuperstitious  purposes.  31,  33.  Jacob  said,  .  .  .  With 
Tvlioinsoevcr  thou  flndeth  thy  gods  let  him  not  live — 
Conscious  of  liis  own  innocence,  and  little  suspecting  the 
misdeed  of  his  favourite  wife,  he  boldly  challenged  a 
search,  and  denounced  the  heaviest  penalty  on  the  cul- 
prit. A  personal  scrutiny  was  made  by  Laban,  who  ex- 
amined every  tent;  and  having  entered  Rachel's  last, 
would  have  infallibly  discovered  the  stolen  images  had 
not  Rachel  made  an  appeal  to  him  which  prevented 
furtlier  search.  34-.  Rachel  Itad  taken  tlie  images,  and 
put  them  in  the  camel's  furniture,  and  sat  upon  them 
—The  common  pack-saddle  is  often  used  as  a  seat  or  a 
cushion,  against  which  a  person  squatted  on  the  floor  may 
lean.  30,  37.  Jacob  was  wroth — Recrimination  on  his 
part  was  natural  in  the  circumstances,  and,  as  usual, 
when  passion  is  high,  the  charges  took  a  wide  range.  He 
rapidly  enumerated  his  grievatices  for  twenty  years,  and 
in  a  tone  of  unrestrained  severity  described  the  niggard 
character  and  vexatious  exactions  of  his  uncle,  together 
with  the  hardships  of  various  kinds  he  had  patiently  en- 
dured. 38.  The  rants  of  thy  fleck  have  I  not  eaten— 
Eastern  people  seldom  kill  the  females  for  food  except 
they  are  barren.  30.  That  vrhich  xraa  torn,  of  beasts  I 
brought  not  unto  thee— The  shepherds  are  strictly  re- 
sponsible for  losses  in  the  flook, -unless  thej'  can  prove 
these  were  occasioned  by  wild'beasts.  *0.  In  the  day  the 
droiight  .  .  .  and  the  frost  by  night— The  temperature 
changes  often  in  twenty-four  hours  from  the  greatest  ex- 
tremes of  heat  and  cold,  most  trying  to  the  shepherd  who 
has  to  keep  watch  by  his  flocks.  Much  allowance  must 
be  made  for  Jacob.  Great  and  long-conttnued  provoca- 
'.>ons  ruflle  the  mildest  and  most  discipliioed  tempers.  It 
34 


is  diflicult  to  "  be  angry  and  sin  not."  But  these  two  rela- 
tives, after  having  given  utterance  to  their  pent  up  feel- 
ings, came  at  length  to  a  mutual  understanding,  or  rather, 
God  influenced  Laban  to  make  reconciliation  witli  his  in- 
jured nephew  (Proverbs  16.7).  44:.  Come  thou,  let  us 
make  a  covenant— The  way  in  which  this  covenant  was 
ratified  was  by  a  heap  of  stones  being  laid  in  a  circular 
pile,  to  serve  as  seats,  and  in  the  centre  of  this  circle  a 
large  one  was  set  up  perpendicularly  for  an  altar.  It  is 
probable  that  a  sacrifice  was  flrst  offered,  and  then  that 
the  feast  of  reconciliation  was  partaken  of  by  both  par- 
ties seated  on  the  stones  around  it.  To  this  day  heaps  of 
stones,  which  have  been  used  as  memorials,  are  found 
abundantly  in  the  region  where  this  transaction  took 
place.  53.  This  heap  be  witness— Objects  of  nature 
were  frequently  thus  spoken  of.  But  over  and  above, 
there  was  a  solemn  appeal  to  God;  and  it  is  observable 
that  there  was  a  marked  difference  in  the  religious  senti- 
ments of  the  two.  Laban  spake  of  the  God  of  Abraham 
and  Nahor,  their  common  ancestors;  but  Jacob,  knowing 
that  idolatry  had  crept  in  among  that  branch  of  the 
family,  swore  by  the  Fear  of  Isaac,  They  who  have  one 
God  should  have  one  heart :  they  who  are  agreed  in  re- 
ligion should  endeavour  to  agree  in  every  thing  else. 

CHAPTER    XXXII. 

Ver,  1,  2.    Vision  of  Angels,    1.  angels  of  God  meet 

him— It  is  not  said  whether  this  angelic  manifestation 
was  made  in  a  vision  by  day,  or  a  dream  by  night.  There 
Is  an  evident  allusion,  however,  to  the  appearance  upon 
the  ladder  (cf,  ch,  28.  12),  and  this  occurring  to  Jacob  on 
his  return  to  Canaan,  was  an  encouraging  pledge  of  the 
continued  presence  and  protection  of  God  (Psalm  34,7; 
HebrcAvs  1, 14).  3.  Mahanaim— two  hosts  or  camps.  The 
place  was  situated  between  mount  Gilead  and  the  Jabbok 
—near  the  banks  of  that  brook. 

3-32.  Mission  to  Esau.  3.  Jacob  sent  messengers  be- 
fore him  to  Esau — i.  e.,  had  sent.  It  was  a  prudent  pre- 
caution to  ascertain  the  present  temper  of  Esau,  as  the 
road,  on  approaching  the  eastern  confines  of  Canaan,  lay 
near  the  wild  district  where  his  brother  was  now  estab- 
lished, the  land  of  Seir— a  highland  country  on  the  east 
and  south  of  the  Dead  Sea,  inhabited  by  the  Horites,  who 
were  dispossessed  by  Esau,  or  his  posterity  (Deuteronomy 
11. 12).  When,  and  in  what  circumstances  he  had  emi- 
grated thither — whether  the  separation  arose  out  of  the 
undutiful  conduct  and  idolatrous  habits  of  his  wives, 
which  had  made  them  unwelcome  inmates  in  the  tent  of 
his  parents,  or  whether  his  roving  disposition  had  sought 
a  country  from  his  love  of  adventure  and  the  chase,  he 
was  living  in  a  state  of  power  and  affluence,  and  tliis 
settlement  on  the  outer  borders  of  Canaan,  tliough  made 
of  his  own  free-will — was  overruled  by  Providence  to 
pave  the  way  for  Jacob's  return  to  the  promised  land, 
4.  Thus  shall  ye  speak  unto  my  lord  Esau — The  pur- 
port of  the  message  was  that,  after  a  residence  of  twenty 
years  in  Mesopotamia,  he  was  now  returning  to  his  native 
land — that  he  did  not  need  any  thing,  for  he  had  abun- 
dance of  pastoral  wealth— but  that  he  could  not  pass 
without  notifying  his  arrival  to  his  brother,  and  paying 
the  homage  of  his  respectful  obeisance.  Acts  of  civility 
tend  to  disarm  opposition,  and  soften  hatred  (Ecclesiastes 
10.  4).  Thy  servant  Jacob— He  had  been  made  lord  over 
his  brethren  (cf.  ch.  27.  29).  But  it  is  probable  he  thought 
this  referred  to  a  spiritual  superiority;  or  if  to  temporal, 
that  it  was  to  be  realized  only  to  his  posterity.  At  all 
events,  leaving  it  to  God  to  fulfil  that  purpose,  he  deemed 
it  prudent  to  assume  the  most  kind  and  respectful  bear- 
ing. 6.  The  messengers  returned  to  Jacob — Their  re- 
port left  Jacob  in  painful  uncertainty  as  to  what  was  his 
brother's  views  and  feelings.  Esau's  studied  reserve  gavo 
him  reason  to  dread  the  worst.  Jacob  was  naturally 
timid;  but  his  conscience  told  him  that  there  was  much 
ground  for  apprehension,  and  his  distress  was  all  the 
more  aggravated  that  he  had  to  provide  for  the  safety  of 
a  large  and  helpless  family.  9-13.  Jacob  said,  O  God  of 
my  father  Abraham— In  this  great  emergency,  he  had 


Jacob  Wrestleth  with  an  Angel. 


GENESIS  XXXIII. 


Kindness  of  Jacob  and  Esau. 


recourse  to  prayer.    This  is  the  first  recorded  example  of 
prayer  In  the  Bible.    It  is  short,  earnest,  and  bearing 
directly  on  the  occasion.    The  appeal  is  made  to  God,  as 
standing  in  a  covenant-relation  to  his  family,  just  as  we 
ought  to  put  our  hopes  of  acceptance  with  God  in  Christ. 
It  pleads  the  special  promise  made  to  himself  of  a  safe 
return;  and  after  a  most  humble  and  affecting  confession 
of  u/i worthiness,  breathes  an  earnest  desire  for  deliver- 
ance from  the  impending  danger.    It  was  the  prayer  of  a 
kind  husband,  an  affectionate  father,  a  firm  believer  in 
the  promises.    13-33.  took  ...  a  present  for  Ksau  Ills 
brotUer— Jacob  combined  active  exertions  with  earnest 
prayer ;  and  this  teaches  us  that  we  must  not  depend  upon 
the  aid  and  interposition  of  God  in  such  a  way  as  to 
supersede  the  exercise  of  prudence  and  foresight.    Supe- 
riors are  always  approached  with  presents,  and  the  re- 
spect expressed  is  estimated  by  the  quality  and  amount 
of  the  gift.    The  present  of  Jacob  consisted  of  550  head  of 
cattle,  of  different  kinds,  such  as  would  be  most  prized 
by  Esau.    It  was  a  most  magnificent  present,  skilfully 
arranged  and  proportioned.  Tlie  milch  camels  alone  were 
of  immense  value ;  for  the  she-camels  form  the  principal 
part  of  Arab  wealth ;  their  milk  is  a  chief  article  of  diet ; 
and  in  many  other  respects  they  are  of  the  greatest  use. 
16.  every  drove  by  tbemselves — There  was  great  pru- 
dence in  this  arrangement ;  for  the  present  would  thus 
have  a  more  imposing  appearance;  Esau's  passion  would 
have  time  to  cool  as  he  passed  each  successive  companj'; 
and  if  the  first  was  refused,  the  others  would  hasten  back 
to  convey  a  timely  warning.     17.  lie  commaiidcd  tUe 
foremost — The  messengers  were  strictly  commanded  to 
say  the  same  words,  that  Esau  might  be  more  impressed, 
and  that  the  uniformity  of  the  address  might  appear 
more  clearly  to  have  come  from  Jacob  himself.  21.  Uim- 
self  lodged— not  the  wliole  niglit,  but  only  a  part  of  it. 
a-3.  ford  Jabbok— now  the  Zerka—ix,  stream  that  rises 
among  the  mountains  of  Gilead,  and  running  from  east  to 
west,  enters  the  Jordan,  about  forty  miles  south  of  the  Sea 
of  Tiberias.    At  the  ford  it  is  ten  yards  wide.    It  is  some- 
times forded  with  difficulty;  but  In  summer,  very  shallow. 
lie  rose  up  and  took— Unable  to  sleep,  he  waded  the  ford 
in  the  night-time  l>y  himself;  and  having  ascertained  its 
safety,  he  returned  to  the  north  bank,  and  sent  over  his 
family  and  attendants— remaining  behind,  to  seek  anew, 
in  silent  prayer,  the  Divine  blessing  on  the  means  he  had 
Bet  in  motion.  3-1,  25.  Tliere  wrestled  a  man  -wltli  Uim 
— ^Tliis  mysterious  person  is  called  an  angel  (Hosea  12.  5) 
and  God  (v.  28,  30;  Hosea  12.4);  and  the  opinion  that  is 
most  supported  is,  that  he  was  "the  angel  of  the  cove- 
nant," wlio,  in  a  visible  form,  appeared  to  animate  the 
mind,  and  sympathize  with  the  distress  of  his  pious  ser- 
vant.   It  has  been  a  subject  of  much  discussion  whether 
the  incident  described  was  an  actual  confiict,  or  a  vision- 
ary scene.    Slany  think  that  as  the  narrative  makes  no 
niention  in  express  terms  eitlier  of  sleep,  or  dream,  or 
vision,  it  was  a  real  transaction ;  while  others,  considering 
the  bodily  exhaustion  of  Jacob,  his  great  mental  anxiety, 
the  kind  of  aid  he  supplicated,  as  well  as  the  analogy  of 
former  manifestations  with  which  he  was  favoured— such 
as  the  ladder— have  concluded  that  it  was  a  vision.  [Cal- 
vin, Hessenpekg,  Hengstenberg.]    The  moral  design 
of  itwas  to  revive  the  sinking  spirit  of  the  patriarch,  and 
to  arm  him  with  confidence  in  God,  while  anticipating 
Uie  dreaded  scenes  of  the  morrow.    To  us  it  is  highly 
instructive;  sliowing  that,  to  encourage  us  valiantly  to 
meet  the  trials  to  which  we  are  subjected,  God  allows  us 
to  ascribe  fb  the  efficacy  of  our  faith  and  prayers,  the 
victories  which   His  grace  alone  enables   us   to  make. 
20.  I  will  not  let  thee  go,  except  tlion  bless  me— It  is 
evident  that  Jacob  was  aware  of  the  character  of  Him 
with  whom  he  wrestled;  and,  believing  that  his  power, 
though  by  far  superior  to  human,  was  yet  limited  by  his 
promise  to  do  him  good,  he  determined  not  to  lose  the 
golden  opportunity  of  securing  a  blessing.    And  nothing 
gives  God  greater  pleasure  than  to  see  the  hearts  of  his 
people  firmly  adhering  to  him.    38.  Thy  name  shall  be 
called  no  more  Jacob,  but  Israel— The  old  name  was 
not  to  be  abandoned;  but,  referring  as  it  did  to  a  dishon- 


ourable part  of  the  patriarch's  history— it  was  to  be  asso- 
ciated with  another  descriptive  of  his  now  sanctified  and 
eminently  devout  character.  39.  Jacob  asked,  Tell  me 
,  ,  .  tliy  name— The  request  was  denied,  that  he  might 
not  be  too  elated  wif  h  his  conquest,  nor  suppose  that  he 
had  obtained  such  advantage  over  the  angel  as  to  make 
him  do  what  he  pleased.  31.  halted  upon  his  tliigh — 
As  Paul  had  a  thorn  in  the  fiesh  given  to  humble  him 
lest  he  should  be  too  elevated  by  the  atiundant  revelations 
granted  him;  so  Jacob's  lameness  was  to  keep  him  mind- 
ful of  this  mysterious  scene,  and  that  it  was  in  gracious 
condescension  the  victory  was  yielded  to  him.  In  the 
greatest  of  these  spiritual  victories,  which,  through  faith, 
any  of  God's  people  obtain,  there  is  always  something  to 
humble  them.  33.  the  sine-»v  whicli  shrank— the  nerve 
that  fastens  the  thigh-bone  in  its  socket.  The  practice  of 
the  Jews  in  abstaining  from  eating  this  in  the  flesh  of 
aniinals,  is  not  founded  on  the  law  of  Moses,  but  is  merely 
a  traditional  usage.  The  sinew  is  carefully  extracted; 
and  where  there  are  no  persons  skilled  enough  for  tha* 
operation,  they  do  not  make  use  of  the  hind  legs  at  all. 

CHAPTER     XXXIII. 

Ver.  1-11.  Kindness  of  Jacob  and  Esau.  1.  behold, 
Ksaii  came,  and  -with  him  four  hundred  men — Jacob 
having  crossed  the  ford,  and  ranged  his  wives  and  chil- 
dren in  order— the  dearest  last,  that  they  might  be  the 
least  exposed  to  danger— awaited  the  expected  interview. 
His  faith  was  strengthened  and  his  fears  gone  (Psalm  27. 
3).  Having  had  power  to  prevail  with  God,  he  was  con- 
fident of  the  same  power  with  man,  according  to  the 
promise  (cf.  ch.  32.  2S).  3.  he  bo-wed  himself  .  .  .  seven 
tlmies— the  manner  of  doing  this  is  by  looking  towards ii, 
superior  and  bowing  with  the  upper  part  of  the  body 
brought  pai'allel  to  the  ground,  then  advancing  a  few 
steps  and  bowing  again,  and  repeating  his  obeisance  till, 
at  the  seventh  time,  the  suppliant  stands  in  the  imme- 
diate presence  of  his  superior.  The  members  of  his  family  * 
did  the  same.  This  was  a  token  of  profound  respect,  and, 
though  very  marked,  it  would  appear  natural ;  for  Esau 
being  the  elder  brother,  was,  according  to  the  custom  of 
the  East,  entitled  to  respectful  treatment  from  his  younger 
brother.  His  attendants  would  be  struck  by  it,  and,  ac- 
cording to  Eastern  habits,  would  magnify  it  in  the  hearing 
of  their  master.  4.  Esau  ran  to  meet  him— What  a  sud- 
den and  surprising  change!  Whether  the  sight  of  the 
princely  present  and  the  profound  homage  of  Jacob  had 
produced  this  effect,  or  it  pi-oceeded  from  the  Impulsive 
character  of  Esau,  the  cherished  enmity  of  twenty  years  iix 
a  moment  disappeared ;  the  weapons  of  war  were  laid  aside, 
and  the  warmest  tokens  of  mutual  affection  reciprocated 
between  the  brothers.  But  doubtless,  the  efficient  cans© 
was  the  secret,  subduing  influence  of  gi'ace  (Proverbs  21. 1), 
which  converted  Esau  from  an  enemy  into  a  friend.  5, 
Who  are  tliose  -with  theeT — It  might  have  been  enough 
to  say,  They  are  my  children ;  but  Jacob  was  a  pious  man, 
and  he  could  not  give  even  a  common  answer  but  in  the 
language  of  piety  (Psalms  127.  3;  113.9;  107.  41).  11,  Ho 
urged  liim  ai»d  lue  took  it — In  the  East  the  acceptance 
by  a  superior  is  a  proof  of  friendship,  and  by  aa  enemy  of 
reconciliation.  It  was  on  both  accounts  Jacob  was  so 
anxious  that  his  brother  should  receive  the  cattle;  and  in 
Esau's  acceptance  he  had  the  strongest  proofs  of  a  good 
feeling  being  established  that  Eastern  notions  adroit  of. 

12-20.  The  Parting.  13.  And  he  said,  Let  us  take 
our  joiirney- Esau  proposed  to  accompany  Jacob  and 
his  family  through  the  country,  both  as  a  mark  of  friend- 
ship and  as  an  escort  to  guard  them.  But  tho  proposal 
was  prudently  declined.  Jacob  did  not  need  any  worldly 
state  or  equipage.  Notwithstanding  the  present  cordial- 
ity, the  brothers  were  so  different  in  spirit,  character, 
and  habits— the  one  so  much  a  man  of  the  world,  and  the 
other  a  man  of  God,  that  there  was  great  risk  of  some- 
thing occurring  to  disturb  the  harmony.  Jacob  having 
alleged  a  very  reasonable  excuse  for  the  tarOiness  of  his 
movements,  the  brothers  parted  in  peace.  14.  until  I 
come  unto  my  Lord— It  seems  to  have  been  Jacob's  in- 

35 


I7te  J}ishonour  of  Dinah. 


GENESIS  XXXIV,  XXXV. 


Jacob  Iteproveih  Simeon  and  Levi. 


tentiou,  passing  round  the  Dead  Sea,  to  visit  his  brotlier 
In  Seir,  and  thus,  without  crossing  the  Jordan,  go  to  Beer- 
sheba  to  Isaac ;  but  he  changed  liis  plan,  and  whether  the 
intention  was  carried  out  then  or  at  a  future  period  has 
not  been  recorded.  17.  Jacob  journeyed  to  Succoth— 
i.  e.,  booths,  that  being  the  first  station  at  which  Jacob 
halted  on  his  arrival  in  Canaan.  His  posterity,  when 
dwelling  in  houses  of  stone,  built  a  city  there  and  called 
it  Succoth,  to  commemorate  the  fact  that  their  ancestor, 
"a  Syrian  ready  to  perish,"  was  glad  to  dwell  in  booths. 
X8.  Slialem— i.  e.,  peace;  and  the  meaning  maybe  that 
Jacob  came  into  Canaan,  arriving  safe  and  sound  at  the 
city  Shechem— a  tribute  to  Him  who  had  promised  such  a 
return  (of.  ch.  28. 15).  But  most  writers  take  Shalem  as  a 
proper  name— a  city  of  Shechem,  and  the  site  is  marked  by 
one  of  the  little  villages  about  two  miles  to  the  north-east. 
A  little  further  in  the  valley  below  Shechem  "  he  bought  a 
parjpel  of  a  field,  where  he  spread  his  tent,"  thus  being  the 
first  of  the  patriarchs  who  became  a  proprietor  of  land  in 
Canaan.  19.  an  hundred  pieces  of  money— pieces,  lit., 
"  lambs ;"  probably  a  coin  with  the  figure  of  a  lamb  on  it. 
aO.  and  lie  erected  .  .  .  an  altar— A  beautiful  proof  of 
his  personal  piety,  a  most  suitable  conclusion  to  his  jour- 
ney, and  a  lasting  memorial  of  a  distinguished  favour  in 
the  name  "God,  the  God  of  Israel."  Whe^pver  we  pitch 
a  tent  God  shall  have  an  altar. 

CHAPTER     XXXIV. 

Ver.  1-31.  The  Dishonouk  of  Dinah.  1-4.  Though 
freed  from  foreign  troubles,  Jacob  met  with  a  great  do- 
mestic calamity  in  the  fall  of  his  only  daughter.  Accord- 
ing to  Josephus,  she  had  been  attending  a  festival ;  but  it 
is  highly  probable  that  she  had  been  often  and  freely  mix- 
ing in  the  society  of  the  place,  and  that  being  a  simple. 
Inexperienced,  and  vain  young  woman,  had  been  flat- 
tered by  the  attentions  of  the  ruler's  son.  There  must 
have  been  time  and  opportunities  of  acquaintance  to  pro- 
duce the  strong  attachment  that  Shechem  had  for  her. 
<■  5.  Jacob  held  his  peace — Jacob,  as  a  father  and  a  good 
man,  must  have  been  deeply  distressed.  But  he  could  do 
little.  In  the  case  of  a  family  by  different  wives,  it  is  not 
the  father,  but  the  full  brothers,  on  whom  the  protection 
of  the  daughters  devolves— they  are  the  guardians  of  a  sis- 
ter's welfare  and  the  avengers  of  her  wrongs.  It  was  for 
this  reason  that  Simeon  and  Levi,  the  two  brothers  of  Di- 
nah by  Leah,  appear  the  chief  actors  in  this  episode;  and 
though  the  two  fathers  would  have  probably  brought 
about  an  amicable  arrangement  of  the  affair,  the  hasty 
arrival  of  these  enraged  brothers  introduced  a  new  ele- 
ment into  the  negotiations.  6.  Hanior — i.e.,  ass;  and  it 
is  a  striking  proof  of  the  very  different  ideas  which,  in  the 
East,  are  associated  with  that  animal,  which  there  appears 
sprightly,  well  proportioned,  and  of  great  activity.  This 
chief  is  called  Emmor  (Acts  7.  16).  7.  the  n»en  -were 
grieved,  and  .  .  .  very  -wroth — Good  mev  .  ^n  such  a  case 
could  not  but  grieve;  but  it  would  have  becK  well  if  their 
anger  had  been  less,  or  that  they  had  known  the  precept 
"  Jet  not  the  sun  go  down  upoii  your  wrath."  No  injury 
can  justify  revenge  (Deuteronomy  32.  ;W;  Romans  12.  9); 
but  Jacob's  sons  planned  a  scheme  of  revenge  in  the  most 
deceitful  manner.  8.  Hamor  communed  -^vltli  them — 
The  prince  and  his  son  seem  at  first  sight  to  have  acted 
honestly,  and  our  feelings  are  enlisted  on  their  side.  They 
betray  no  jealousy  of  the  powerful  shepherds;  on  the  con- 
trary, show  every  desire  to  establish  friendly  intercourse. 
But  their  conduct  was  unjustifiable  in  neither  expressing 
regret  nor  restoring  Dinah  to  her  family;  and  this  great 
error  was  the  true  cause  of  the  negotiations  ending  in  so 
unhappy  a  manner.  11.  Shechem  said  unto  her  father 
.  .  .  and  brethren — The  consideration  of  the  proposal  for 
marriage  belonged  to  Jacob,  and  he  certainly  showed 
great  weakness  in  yielding  so  much  to  the  fiery  impetu- 
osity of  his  sons.  The  sequel  shows  the  unhappy  conse- 
quences of  that  concession.  1!J.  Ash  me  never  so  much 
Aowry  and  gift— The  gift  refers  to  the  presents  made  at 
betrothal,  both  to  the  bride  elect  and  her  lelations  (cf.  ch. 
H,  53);  the  dowry  to  a  suitable  settlement  upon  her.  13. 
36 


The  8on8  of  Jacob  ans^vered — The  honour  of  their  family 
consisted  in  having  the  sign  of  the  covenant.  Circum- 
cision was  the  external  rite  by  which  persons  were  ad- 
mitted members  of  the  ancient  Church.  But  that  out- 
ward rite  could  not  make  the  Shechemites  true  Israelites ;  • 
and  yet  it  does  not  appear  that  Jacob's  sons  required  any 
thing  more.  Nothing  is  said  of  their  teaching  the  people 
to  worship  the  true  God,  but  only  of  their  insisting  on 
their  being  circumcised;  and  it  is  evident  that  they  did 
not  seek  to  convert  Shechem,  but  only  made  a  show  of 
religion— a  cloak  to  cover  their  diabolical  design.  Hypoc- 
risy and  deceit,  in  all  cases  vicious,  are  infinitely  more  so 
when  accompanied  with  a  show  of  religion ;  and  here  the 
sons  of  Jacob,  under  the  pretence  of  conscientious  scru- 
ples, conceal  a  scheme  of  treachery  as  cruel  and  diabolical 
as  was,  perhaps,  ever  perpetrated.  20.  Hamor  and 
Shechen*  .  .  .  came  unto  the  gate  of  their  city — That 
was  the  place  where  every  public  communication  was 
made;  and  in  the  ready  obsequious  submission  of  the  peo- 
ple to  this  measure  we  see  an  evidence  either  of  the  extra- 
ordinary affection  for  the  governing  family,  or  of  the  ab- 
ject despotism  of  the  East,  where  the  will  of  a  chief  is  an  ab- 
solute command.  30.  Jacob  said  .  ,  .  Ye  have  troubled  . 
me — ^This  atrocious  outrage  perpetrated  on  the  defence- 
less citizens  and  their  families  made  the  cup  of  Jacob's 
affliction  overflow.  We  may  wonder  that,  in  speaking  of 
it  to  his  sons,  he  did  not  represent  it  as  a  heinous  sin — an 
atrocious  violation  of  the  laws  of  God  and  man,  but  dwelt 
solely  on  the  present  consequences.  It  was  probably  be- 
cause that  was  the  only  view  likely  to  rouse  the  cold- 
blooded apathy,  the  hardened  consciences  of  those  ruf- 
fian sons.  Nothing  but  the  resti'aining  power  of  God 
saved  him  and  his  family  from  the  united  vengeance  of 
the  people  (cf.  ch.  35.  5).  All  his  sons  had  not  been  en- 
gaged in  the  massacre.  Joseph  was  a  boy,  Benjamin  not 
yet  born,  and  the  other  eight  not  concerned  in  it.  Sim- 
eon and  Levi  alone,  with  their  retainers,  had  been  the 
guilty  actors  in  the  bloody  tragedy.  But  the  Canaanites 
would  not  be  discriminating  in  their  vengeance;  and  if 
all  the  Shechemites  were  put  to  death  for  the  offence  of 
their  chiefs  son,  what  wonder  if  the  natives  should  ex- 
tend their  hatred  to  all  the  family  of  Jacob;  and  wlio 
probably,  equalled,  in  number,  the  inhabitants  of  tliat 
village. 

CHAPTER    XXXV. 

Ver.  1-15.  Removat^  to  Bethel.  1.  God  said  unto 
Jacob,  Arise,  &c.— This  command  was  given  as  season- 
ably in  point  of  time,  as  tenderly  in  respect  of  language. 
The  disgraceful  and  perilous  events  that  had  recently 
taken  place  in  the  patriarch's  family  must  have  produced 
in  him  a  strong  desire  to  remove  without  delay  from  the 
vicinity  of  Shechem.  Borne  down  by  an  overwhelming 
sense  of  tlie  criminality  of  his  two  sons— of  the  offence 
they  had  given  to  God,  and  the  dishonour  tlioy  had 
brought  on  the  true  faith ;  distracted,  too,  witli  anxiety, 
about  the  probable  consequences  which  their  outrage 
might  bring  upon  himself  and  family,  should  the  Canuan- 
ite  people  combine  to  extirpate  such  a  band  of  robbers  and 
murderci-s ;  he  must  have  felt  this  call  as  aflbrding  a  great 
relief  to  his  atllicted  feelings.  At  the  same  time  it  con- 
veyed a  tender  rebuke,  go  up  to  Bethel— Bethel  was 
about  thirty  miles  south  of  Shechem  ;  and  was  an  ascent 
from  a  low  to  a  highland  country.  There,  he  would  not 
only  be  released  from  the  painful  associations  of  the  latter 
place,  but  be  established  on  a  spot  that  would  revive  the 
most  delightful  and  sublime  recollections.  The  pleasure 
of  revisiting  it,  however,  was  not  altogether  unalloyed. 
make  there  an  altar  unto  God,  that  appeared — It  too 
frequently  happens  that  early  impressions  are  efluced 
through  lapse  of  time— that  promises  made  in  seasons  of 
distress,  are  forgotten ;  or,  if  remembered  on  the  return 
of  health  and  prosperity,  tLere  is  not  the  same  alacrity 
and  sense  of  obligation  felt  to  fulfil  them.  Jacob  was  lying 
under  that  charge.  He  had  fallen  into  spiritual  indolence. 
It  was  now  eight  or  ten  years  since  his  return  to  Canaan. 
He  had  effected  a  comfortable  settlement;  and  had  ac- 
knowledged the  Divine  mercies,  by  which  that  return  and 


tlis  Removal  to  Bethel. 


GENESIS  XXXVI. 


Death  of  Isaac. 


Bettlement  had  been  signally  distinguished  (of.  ch.  33. 19). 
But  for  some  unrecorded  I'eason,  his  early  vow  at  Bethel, 
iu  a  great  crisis  of  liis  life,  remained  unperformed.  Tiie 
Lord  appeared  now  to  remind  him  of  his  neglected  duty, 
in  terms,  however,  so  mild,  as  awakened  less  the  memory 
of  his  fault,  than  of  the  kindness  of  his  heavenly  Guar- 
dian ;  and  how  much  Jacob  felt  the  touching  nature  of  the 
appeal  to  that  memorable  scene  at  Bethel,  appears  in  the 
Immediate  preparations  he  made  to  arise  and  ffo  vp 
thither  (Psalm  66. 13).  3.  Tlien  Jacob  said  uuto  Ixis 
Iiouseliold  .  .  .  Put  a-way  tUe  strange  gods  tliat  are 
amoug  you — Hcbretv,  gods  of  the  stranger — of  foreign  na- 
tions. Jacob  had  brought,  in  his  service,  a  number  of 
Mesopotamian  retainers,  who  were  addicted  to  supersti- 
tious practices ;  and  there  is  some  reason  to  fear  that  the 
same  high  testimony  as  to  the  religious  superintendence 
of  his  household  could  not  have  been  borne  of  him  as  was 
done  of  Abraham  (ch.  18. 19).  He  might  have  been  too 
negligent  hitherto  in  winking  at  tliese  evils  in  his  ser- 
vants; or,  perhaps,  it  was  not  till  his  arrival  in  Canaan, 
that  he  had  learnt,  for  the  first  time,  that  one  nearer  and 
dearer  to  him  was  secretly  infected  with  the  same  corrup- 
tion (ch.  31. 34).  Be  that  as  it  may,  lie  resolved  on  an  im- 
mediate and  thoi'ough  reformation  of  liis  household ;  and 
in  commanding  them  to  put  away  the  strange  gods,  lie 
added,  "  be  clean,  and  change  your  garments ;"  as  if  some 
derilement,  from  contact  witli  idolatry,  should  still  re- 
main about  them.  In  the  law  of  Moses,  many  ceremonial 
puriflcations  were  ordained,  and  observed  by  persons  who 
had  contracted  certain  defllements,  and  without  the  ob- 
servance of  which,  they  were  reckoned  unclean  and  unfit 
to  join  in  the  social  worship  of  God.  These  bodily  purifl- 
cations were  purely  figurative;  and  as  sacrifices  were 
offered  before  the  law,  so  also  were  external  purifications, 
as  appears  from  the  words  of  Jacob;  hence  it  would  seem 
that  types  and  symbols  were  used  from  the  fall  of  man, 
representing  and  teaching  the  two  gi-eat  doctrines  of  re- 
vealed truth— I'tz.,  the  atonement  of  Christ,  and  the  sanc- 
tifica.tion  of  our  natui'e.  4.  tUey  gave  unto  Jacob  all 
tlie  strange  gods  .  .  .  and  eari-ings — Strange  gods— the 
eeraphini  (cf.  ch.  31. 30),  as  well,  perhaps,  as  other  idols  got 
amongst  the  Shechemite  spoil — earrings  of  various  forms, 
sizes,  and  materials,  which  are  universally  worn  in  the 
East,  and,  then  as  now,  connected  witli  incantation  and 
idolatry  (cf.  Hosea  2. 13).  The  decided  tone  which  Jacob 
now  assumed,  was  the  probable  cause  of  the  alacrity  with 
which  those  favourite  objects  of  superstition  were  sur- 
rendered. Jacob  lild  tliem  under  tbe  oak — or  tere- 
binth— a  towering  tree,  which,  like  all  others  of  the  kind, 
were  striking  objects  in  the  scenery  of  Palestine  ;  and  be- 
neath which,  at  Shechem,  the  patriarcli  had  pitched  his 
tent.  He  hid  the  images  and  amulets,  delivered  to  him 
by  his  Mesopotamian  dependents,  at  the  root  of  this  tree. 
The  oak  being  deemed  a  consecrated  tree,  to  bury  them  at 
its  root  was  to  deposit  them  in  a  place  where  no  bold  hand 
would  venture  to  disturb  the  ground ;  and  hence  it  was 
called  from  this  circumstance—"  the  plain  of  Meonenim" 
—i.e.,  the  oak  of  enchantments  (Judges  9.37);  and  from 
the  great  stone  which  Joshua  set  up—"  the  oak  of  the  pil- 
lar" (Judges  9.6).  5.  tli^  terror  of  God  -was  upon  tlie 
cities— There  was  every  reason  to  apprehend  that  a  storm 
of  indignation  would  burst  from  all  quarters  upon  Jacob's 
family,  and  that  the  Canaanite  tribes  would  have  formed 
one  united  plan  of  revenge.  But  a  supernatural  panic 
seized  them;  and  thus,  for  the  sake  of  the  "heir  of  the 
promise,"  the  protecting  shield  of  Providence  was  spe- 
cially held  over  his  family.  6.  So  Jacob  came  to  Luz  .  . . 
that  ig,  Bethel— It  Is  probable  that  this  place  was  unoccu- 
pied ground  when  Jacob  first  went  to  it;  and  that  after 
that  period  [Calvin],  the  Canaanites  built  a  town,  to 
which  they  gave  the  name  of  Luz,  from  the  profusion  of 
almond  tiees  that  grew  around.  The  name  of  Bethel, 
which  would,  of  course,  be  confined  to  Jacob  and  his 
family,  did  not  supersede  the  original  one,  till  long  after. 
It  is  now  Identified  with  the  modern  Beitin,  and  lies  on 
the  western  slope  of  the  mountain  on  which  Abraham 
built  his  altar  (Genesis  12. 8).  7.  El-Beth-el— i.e.,  the  God 
of  Bethel.     8.  Deborah,  Rebckah's  nurse,  died— This 


event  seems  to  have  taken  place  before  the  solemnities 
were  commenced.  Deborah— a  bee— supposing  her  to  have 
been  fifty  years"  on  coming  to  Canaan,  she  had  attained 
the  great  age  of  180.  When  she  was  removed  from  Isaac's 
household  to  Jacob's,  is  unknown.  But  it  probably  was 
on  his  return  from  Mesopotamia;  and  she  would  have 
been  of  Invaluable  service  to  his  young  family.  Old 
nurses,  like  her,  were  not  only  honoured,  but  loved  as 
mothers ;  and,  accordingly,  her  death  was  the  occasion  of 
so  great  lamentation.  She  was  buried  under  the  oak— 
hence  called  "the  terebinth  of  tears"  (cf.  1  Kings  13.14). 
God  was  pleased  to  make  a  new  appearance  to  him  after 
the  solemn  rites  of  devotion  were  over.  By  tliis  manifes- 
tation of  his  presence,  God  testified  his  acceptance  of 
Jacob's  sacrifice,  renewed  tlie  promise  of  the  blessings 
guaranteed  to  Abraham  and  Isaac ;  and  the  patriarcli  ob- 
served the  ceremony  witli  wliich  he  had  formerly  conse- 
crated the  place ;  comprising  a  sacramental  cup,  along 
M'ith  tlie  oil  tliat  he  poured  on  the  pillar;  and  reimposing 
the  memorable  name.  The  whole  scene  was  in  accord- 
ance with  the  character  of  the  patriarchal  dispensation, 
in  wliich  the  great  truths  of  religion  were  exhibited  to  the 
senses,  and  "the  world's  grey  fathers"  taught  in  a  man- 
ner suited  to  the  weakness  of  an  infantine  condition. 
13.  God  -went  up  from  him- The  presence  of  God  was 
indicated  in  some  visible  form,  and  his  acceptance  of  the 
sacrifice  shown  by  the  miraculous  descent  of  ftre  from 
heaven,  consuming  it  on  tlie  altar. 

lG-27.  Birth  of  Benjamin— Death  of  Rachel,  &c. 
16.  they  journeyed  from  Beth-el — There  can  be  no  doubt 
that  much  enjoyment  was  experienced  at  Bethel,  and  that 
in  the  religious  observances  solemnized,  as  well  as  in  the 
vivid  recollections  of  the  glorious  vision  seen  tliere,  the 
afTections  of  the  patriarch  were  powerfullj'  animated,  and 
that  he  left  the  place  a  better  and  more  devoted  servant 
of  God.  Wiieh  the  solemnities  were  over,  Jacob,  with  his 
family,  pursued  a  route  directly  southward,  and  they 
reached  Ephrath,  when  they  were  plunged  into  mourning 
by  the  death  of  Rachel,  who  sank  in  child-birth,  leaving 
a  posthumous  son.  A  very  affecting  deatli,  considering 
how  ardently  the  mind  of  Rachel  had  been  set  on  off- 
spring (cf.  ch.  30. 1).  18.  She  called  his  name  Ben-onl — 
The  dying  mother  gave  this  name  to  her  child,  significant 
of  her  circumstances;  but  Jacob  changed  it  into  Benja- 
min. This  is  thought  by  some  to  have  been  originally 
Benjamim,  "a  son  of  days" — i.e.,  of  old  age.  But  with 
its  present  ending  it  means  "  son  of  the  right  hand"— i.  e., 
particularly  dear  and  precious.  19.  Ephrath,  -tvhich  is 
Beth-leliem— The  one  the  old,  the  other  the  later  name, 
signifyiflg  "  house  of  bread."  30.  and  Jacob  seta  pillar 
on  her  grave  .  .  ,  unto  this  day— The  spot  still  marked 
out  as  the  grave  of  Rachel  exactly  agrees  with  the 
Scriptural  record,  being  about  a  mile  from  Bethlehem. 
Anciently  it  was  surmounted  by  a  pyramid  of  stones,  but 
the  present  tomb  is  a  Mohammedan  erection.  33-36. 
Sous  of  Jacob  .  .  .  born  to  him  in  Padan-aram— It  is 
a  common  practice  of  the  sacred  historian  to  say  of  a 
company  or  body  of  men  that  which,  though  true  of  the 
majority,  may  not  be  applicable  to  every  individual.  See 
Matthew  19.  28 ;  John  20.  24 ;  Hebrews  11. 13.  Here  is  an 
example,  for  Benjamin  was  born  in  Canaan. 

28, 29.  Death  of  Isaac.  39.  Isaac  gave  up  the  gliost 
—The  death  of  this  venerable  patriarch  is  here  recorded 
by  anticipation,  for  it  did  not  take  place  till  fifteen  years 
after  Joseph's  disappearance.  Feeble  and  blind  though 
he  was,  he  lived  to  a  very  advanced  age ;  and  it  is  a  pleas- 
ing evidence  of  the  permanent  reconciliation  between 
Esau  and  Jacob  that  they  met  at  Mamre  to  perform  the 
funeral  rites  of  their  common  father. 

CHAPTER    XXXVI. 

Ver.  1-43.  Posterity  of  Esatj.  1.  these  are  the  gen- 
erations—history of  the  leading  men  and  events  (cf.  ch. 
2.4).  Esau  who  is  Edom— A  name  applied  to  him  in 
reference  to  the  peculiar  colour  of  his  skin  at  birth,  ren- 
dered more  significant  by  his  inordinate  craving  for  the 
red  pottage,  and  also  by  the  fierce  sanguinary  character 

37 


Parental  Partiality. 


GENESIS  XXXVII. 


27te  Dreams  of  Joseph 


of  his  descendants  (cf.  Ezekiel  25.12;  Obadiah  10).  3,3. 
Ksau  took  his  vrlves  of  the  daughters  of  Cauaau — 

There  were  three,  mentioned  under  different  names ;  for 
It  is  evident  that  Bashemath  is  the  same  as  Mahalath  (ch. 
28. 9),  since  they  botli  stand  in  the  relation  of  daughter  to 
Ishmael  and  sister  to  Nebajoth;  and  lience  it  may  be  in- 
ferred that  Adah  is  the  same  as  Judith,  Aholibamali  as 
Bathsemath  (ch.  26. 3-1).  It  was  not  unusual  for  women,  in 
that  early  age,  to  have  two  names,  as  Sarai  was  also  Iscah ; 
and  this  is  the  more  probable  in  tlie  case  of  Esau's  wives, 
who  of  course  would  have  to  take  new  names  when  they 
went  from  Canaan  to  settle  in  mount  Seir.  6, 1.  Esau 
.  .  .  -ivent  Into  the  country  from  the  face  of  his  brother 
Jacob — lit.,  a  country,  without  any  certain  prospect  of  a 
settlement.  The  design  of  this  historical  sketch  of  Esau 
and  his  family  is  to  show  how  the  promise  (ch.  27. 39, 40) 
was  fulfilled.  In  temporal  prosperity  he  far  exceeds  his 
brother;  and  it  is  remarkable  that,  in  the  overruling 
providence  of  God,  the  vast  increase  of  his  worldly  sub- 
stance was  the  occasion  of  his  leaving  Canaan,  and  thus 
making  way  for  the  return  of  Jacob.  8.  Thus  dwelt 
£sau  In  mount  Selr — ^This  was  Divinely  assigned  as  his 
possession  (Joshua  24. 4 ;  Deuteronomy  2. 5).  15-19.  dukes 
—The  Edomites,  like  the  Israelites,  were  divided  into 
tribes,  which  took  their  names  from  his  sons.  The  head 
of  each  tribe  was  called  by  a  term  which  in  our  version  is 
rendered  duke — not  of  the  high  rank  and  wealth  of  a 
British  peer,  but  like  the  sheicks  or  emirs  of  the  modern 
East,  or  the  chieftains  of  our  highland  clans.  Fourteen 
are  mentioned  who  flourished  contemporaneously.  30- 
30.  Sons  of  Seir,  the  Horlte — native  dukes,  who  were 
incorporated  with  those  of  the  Edomite  race.  34.  This 
was  that  Anah  that  found  the  mules — Tlie  word 
"mules"  is,  in  several  ancient  versions,  rendered  "Avater 
springs;"  and  this  discovery  of  some  remarkable  foun- 
tain was  sufficient,  among  a  wandering  or  J>astoral  people, 
to  entitle  him  to  such  a  distinguishing  notice.  31-39. 
kings  of  £dom — The  royal  power  was  not  built  on  the 
ruins  of  the  dukedoms,  but  existed  at  the  same  time. 
4t0-43.  Recapitulation  of  the  dukes  according  to  tlieir 
residences. 

CHAPTER    XXXVII. 

Ver.  1-4.  Parental  Pahtiality.  1.  Jacob  dwelt  in 
the  land  '«vherein  his  father  Tvas  a  stranger — i.  e.,  so- 
journer: fatlier  used  collectively.  The  patriarch  was  at 
this  time  at  Mamre,  in  the  valley  of  Hebron  (cf.  ch.  3.5. 27); 
and  his  dwelling  there  was  continued  in  the  same  man- 
ner, and  prompted  by  the  same  motives  as  that  of  Abra- 
ham and  Isaac  (Hebrews  11. 13).  3.  generations^leading 
occurrences,  in  the  domestic  history  of  Jacob,  as  shown  in 
the  narrative  about  to  be  commenced.  Joseph  .  .  .  was 
feeding  the  flock — lit.,  Joseph  being  seventeen  years  old 
was  a  shepherd  over  the  flock— he  a  lad,  witli  the  sons  of 
Bilhah  and  Zilpali.  Oversight  or  superintendence  is  evi- 
dently implied.  This  post  of  chief  shepherd  in  the  party 
might  be  assigned  him  either  from  his  being  tlie  son  of  a 
principal  wile,  or  from  his  own  superior  qualities  of  cha- 
racter ;  and  if  invested  witli  this  office,  he  acted  not  as  a 
gossiping  tell-tale,  but  as  a  "  faithful  steward  "  in  report- 
ing the  scandalous  conduct  of  his  bretliren.  3.  son  of 
liis  old  age— Benjamin  being  younger,  was  more  the  son 
of  his  old  age,  and  consequently  on  tliat  ground  might 
have  been  expected  to  be  the  favourite.  Literally  i-en- 
dered,  it  is  "  son  of  old  age  to  him" — Hebrew  phrase,  for  "  a 
wise  son" — one  who  possessed  observation  and  wisdom 
iibove  his  years— an  old  liead  on  young  shoulders,  made 
liim  a  coat  of  many  colours— formed  in  tliose  early  days 
by  sewing  together  patches  of  coloured  cloth,  and  con- 
sidered a  dress  of  distinction  (Judges  5.  30 ;  2  Samuel  13. 
18).  The  passion  for  various  colours  still  reigns  amongst 
the  Arabs  and  other  people  of  the  East,  who  are  fond  of 
dressing  their  children  in  this  gaudy  attire.  But  since 
the  art  of  interweaving  various  patterns  was  introduced, 
"  the  coats  of  colours"  are  different  now  from  M'hat  they 
seem  to  have  been  in  patriarchal  times,  and  bear  a  close 
resemblance  to  the  varieties  of  tartan,  4.  could  not 
speak  peaceably  unto  him— did  not  say  "peace  be  to 
38 


thee,"  the  usual  expression  of  good  wishes  amongst 
friends  and  acquaintances.  It  is  deemed  a  sacred  duty  to 
give  all  this  form  of  salutation;  and  the  withholding  ot 
it  is  an  unmistakeable  sign  of  dislike  or  secret  hostility. 
The  habitual  refusal  of  Joseph's  brethren,  therefore,  to 
meet  him  with  "  the  salaam,"  showed  liow  ill-disposed 
they  were  towards  him.  It  is  very  natural  in  parents  to 
love  the  youngest,  and  feel  partial  to  those  who  excel  in 
talents  or  amiableness.  But  in  a  family  constituted  as 
Jacob's— many  cliildren  by  different  mothers — he  showed 
great  and  criminal  indiscretion. 

5-36.  The  Dkeams  of  Joseph.  5.  Joseph  dreamed  a 
dream— Dreams  in  ancient  times  were  much  attended 
to,  and  hence  the  di-eam  of  Josepli,  though  but  a  mere 
boy,  engaged  tlie  serious  consideration  of  his  family.  But 
this  dream  Avas  evidently  symbolical.  The  meaning  was 
easily  discerned,  and,  from  its  being  repeated  under  dif- 
ferent emblems,  the  fulfilment  Avas  considered  certain 
(cf.  ch.  41.32) — whence  it  was  that  "his  brethren  enA'iod 
him,  but  his  father  observed  the  saying."  12.  his  breth- 
ren went  to  feed  their  father's  flock  in  Sliechem — The 
vale  of  Sliechem  was,  from  the  earliest  mention  of  Canaan, 
blest  witli  extraordinary  abundance  of  water.  Therefore 
did  the  sons  of  Jacob  go  from  Hebron  to  tliis  place,  thougb 
it  must  have  cost  tliem  near  tAA'enty  hours'  travelling — 
i.  e.,  at  the  shepherd  rate,  a  little  more  tlian  fifty  miles. 
But  the  herbage  there  is  so  rich  and  nutritious,  that  they 
thought  it  well  Avorth  tiie  pains  of  so  long  a  journey,  to 
the  neglect  of  the  grazing  district  of  Hebron.  [Van  De 
Velde.]  13-17.  Israel  said,  .  .  .  Do  not  thy  brethren 
feed  the  flock  in  Shechein? — Anxious  to  learn  how  hio 
sons  Avere  doing  in  tlieir  distant  encampment,  Jacob  de- 
spatched Joseph;  and  the  youtli  accepting  the  missioL- 
with  alacrity,  left  the  vale  of  Hebron— sought  them  a. 
Sliechem— heard  of  them  from  a  man  in  "the  field,"  th*i 
wide  and  richly-cultivated  plain  of  Esdraelon— and  found 
that  they  had  left  that  neighbourhood  for  Dothan,  prob- 
ably being  compelled  by  the  detestation  in  wliich,  from 
the  horrid  massacre,  tlieir  name  Avas  held.  Joseph  went 
after  liis  brethren,  and  found  tliem  In  Dotlian — lie- 
brew,  Dothaim,  or  "tAvo  wells,"  recently  discovered  in 
the  modern  "Dotan,"  situated  a  feAV  hours'  distance  from 
Sliechem.  18.  -wlien  they  saw  Iiim  afar  ofif— on  tlie 
level  grass-field,  where  they  Avere  Avatching  their  cattle, 
they  could  perceive  him  approaching  in  the  distance 
from  the  side  of  Shechem,  or  rather  Samaria.  19.  Be- 
hold, tliis  dreamer  cometh — lit.,  "master  of  dreams"^ 
a  bitterly  ironical  sneer.  Dreams  being  considered  sug- 
gestions from  above,  to  make  false  pretensions  to  liaA'iug 
recei\'ed  one  was  detested  as  a  si)ecies  of  blasphemy,  and 
in  this  light  Josepli  Avas  regarded  by  his  brethren  as  an 
artful  pretender.  They  already  began  to  form  a  plot  for 
his  assassination,  from  which  he  Avas  rescued  only  by  the 
address  of  Reuben,  a\'1io  suggested  that  he  should  rather 
be  cast  into  one  of  the  Avells,  which  are,  and  probably 
were,  completely  dried  up  in  summer.  33.  they  sti-ipped 
Joseph  out  of  his  coat  ...  of  many  colours — Imagine 
him  advancing  in  all  the  unsuspecting  openness  of 
brotherly  affection.  How  astonislied  and  terrified  must 
he  liaA-e  been  at  the  cold  reception,  the  ferocious  aspect, 
the  rough  usage  of  his  unnatural  assailants!  A  A-ivid 
picture  of  his  state  of  agony  and  despair  Avas  afterAvards 
draAvn  by  themselves  (cf.  ch.  42.  21).  35.  they  sat  doivu 
to  eat  bread— Wliat  a  AacAV  does  this  exhibit  of  those 
hardened  profligates!  Their  common  share  in  this  con- 
spiracy is  not  the  only  dismal  feature  in  the  story.  The 
rapidity,  the  almost  instantaneous  manner  in  AAiiich  the 
proposal  Avas  foUoAved  by  their  joint  resolution,  and  the 
cool  indifference,  or  rather  the  fiendish  satisfaction,  Avith 
which  they  sat  dOAvn  to  regale  themselves  is  astonishing. 
It  is  impossible  that  mere  envy  at  his  dreams,  his  gaudy 
dress,  or  the  doating  partiality  of  their  common  father, 
could  have  goaded  them  on  to  such  a  pitch  of  frenzied 
resentment,  or  confirmed  tliem  in  such  consummate 
wickedness.  Their  hatred  to  Joseph  must  have  had  a  far 
deeper  seat— must  have  been  produced  by  dislike  to  liis 
piety  and  otlier  excellencies,  Avhich  made  his  character 
and  conduct  a  constant  censure  upon  theirs,  and  on  ao« 


Ju-'icph  Sold  by  his  Brethren. 


GE>'ESIS  XXXVIII,  XXXIX. 


Joseph  in  Poliphar's  House. 


couut  of  which  they  found  that  they  could  never  be  at 
ease  till  they  had  rid  themselves  of  his  hated  presence. 
This  was  the  true  solution  of  the  mystery,  just  as  it  was 
la  the  case  of  Cain  (1  John  3. 12).  tliey  lifted  up  tUelr 
eyes,  .  .  .  and,  beliold,  a  company  of  Islimaelites — 
they  are  called  Midianites  (v.  28),  and  Medanltes,  Hebrew 
(v.  38),  being  a  travelling  caravan  composed  of  a  mixed 
association  of  Arabians.  Those  tribes  of  Northern  Arabia 
had  already  addicted  themselves  to  commerce,  and  long 
did  they  enjoy  a  monopoly,  the  carrying  trade  being 
entirely  in  their  hands.  Their  approach  could  easily  be 
seen ;  for  as  their  road,  after  crossing  the  ford  from  the 
transjordanic  district,  led  along  the  south  side  of  the 
mountains  of  Gilboa,  a  party  seated  on  the  plain  of 
Dothan  could  trace  them  and  their  string  of  camels  in 
the  distance  as  they  proceeded  through  the  broad  and 
gently-sloping  valley  that  intervenes.  Trading  in  the 
produce  of  Arabia  and  India,  they  were  in  the  regular 
course  of  traffic  on  their  way  to  Egypt:  and  the  chief 
articles  of  commerce  in  which  this  clan  dealt,  Avere 
"spicery"  from  India,  i.e.,  a  species  of  resinous  gum, 
called  storax,  "balm  of  Gilead,"  the  juice  of  the  balsam 
tree,  a  native  of  Arabia-Felix,  and  "myrrh,"  an  Arabic 
gum  of  a  strong  fragrant  smell.  For  these  articles  there 
must  have  been  an  enormous  demand  in  Egypt,  as  they 
were  constantly  used  in  the  process  of  embalmment.  36- 
as.  Judah  said,  .  .  .  tvliat  profit  is  It  If  we  slay  our 
brother  1 — The  sight  of  these  travelling  merchants  gave 
a  sudden  turn  to  the  views  of  the  conspirators;  for  having 
no  wish  to  commit  a  greater  degree  of  crime  than  was 
necessary  for  the  accomplishment  of  their  end,  they 
readily  approved  of  Judah's  suggestion  to  dispose  of 
their  obnoxious  brother  as  a  slave.  The  proposal,  of 
course,  was  founded  on  their  knowledge  that  the  Arabian 
merchants  trafficked  in  slaves;  and  there  is  the  clearest 
evidence  furnislied  by  the  monuments  of  Egypt,  that  the 
traders  who  were  in  the  habit  of  bringing  slaves  from 
the  countries  through  which  they  passetl,  found  a  ready 
market  in  the  cities  of  the  Nile,  they  .  .  .  lifted  up 
Joseph  out  of  the  pit,  and  sold  Iiiin — Acting  impul- 
sively on  Judah's  advice,  they  had  their  poor  victim 
ready  by  the  time  the  merchants  reached;  and  money 
being  no  part  of  their  object,  they  sold  him  for  "twenty 
pieces  of  silver."  The  money  was  probably  in  rings  or 
pieces  (shekels),  and  silver  is  always  mentioned  in  the 
records  of  that  early  age  before  gold,  on  account  of  its 
rarity.  The  wliole  sura,  if  in  shekel  weight,  did  not  ex- 
ceed £3.  they  brought  Joseph  into  Egypt — There  were 
two  routes  to  Egypt — the  one  was  overland  by  Hebron, 
where  .Jacob  dwelt,  and  by  taking  which,  the  fate  of  his 
hapless  son  would  likely  have  readied  tlie  paternal  ears ; 
the  other  was  directly  westward  across  the  country  froni 
Dothan  to  the  maritime  coast,  and  in  this,  the  safest  and 
most  expeditious  way,  the  merchants  carried  Joseph  to 
Egypt,  Thus  did  an  overruling  Providence  lead  this 
murderous  conclave  of  brothers,  as  well  as  the  slave- 
merchants,— both  following  their  own  free  courses,  to  be 
parties  in  an  act  by  which  He  was  to  work  out,  in  a  mar- 
vellous manner,  the  great  purposes  of  His  wisdom  and 
goodness  towards  His  ancient  Church  and  people.  29, 
30.  Reuben  returned  unto  the  pit— he  seems  to  have 
designedly  taken  a  circuitous  route,  with  a  view  of 
secretly  rescuing  the  poor  lad  from  a  lingering  death  by 
starvation.  His  intentions  were  excellent,  and  his  feel- 
ings no  doubt  painfully  lacerated,  when  he  discovered 
wliat  had  been  done  in  his  absence.  But  the  thing  was 
of  God,  who  had  designed  that  Joseph's  deliverance 
should  be  accomplished  by  other  means  than  his.  31-33. 
they  took  Joseph's  coat— the  commission  of  one  sin 
necessarily  leads  to  another  to  conceal  It ;  and  the  scheme 
of  deception  which  the  sons  of  Jacob  planned  and  prac- 
tised on  their  aged  father  was  a  necessary  consequence 
of  the  atrocious  crime  they  had  perpetrated.  What  a 
wonder  that  their  cruel  sneer,  "thy  son's  coat,"  and  their 
forced  efTorts  to  comfort  him,  did  not  awaken  suspicion ! 
But  extreme  grief,  like  every  other  passion,  is  blind,  and 
Jacob,  great  as  his  affliction  was,  did  allow  himself  to  in- 
dulge his  sorrow  more  than  became  one  who  believed  In 


the  government  of  a  supreme  and  all-wise  Disposer.  34. 
Jacob  rent  his  clothes,  and  put  sackcloth  upon  his 
loins— the  common  signs  of  Oriental  mourning.  A  rent 
is  made  in  the  skirt  more  or  less  long  according  to  the 
afflicted  feelings  of  the  mourner,  and  a  coarse  rough  piece 
of  black  sackcloth  or  camel's  hair  cloth  is  wound  round 
the  waist.  35.  and  he  said,  For  I  -ivill  go  do-\vn  into 
the  grave  unto  my  son— not  the  earth,  for  Joseph  was 
supposed  to  be  torn  in  pieces,  but  the  unknown  place — 
the  place  of  departed  souls,  where  Jacob  expected  at  death 
to  meet  his  beloved  son. 

CHAPTEE   XXXVIII. 

Ver.  1-30.    Judah   and   Pamily.    1.  at   that   time— a 

formula  frequently  used  by  the  sacred  writers,  not  to 
describe  any  precise  period,  but  an  Interval  near  about  it. 
3.  Judah  sa-w  there  a  daughter  of  a  certain  Cnnaanltc 

—Like  Esau,  this  son  of  Jacob,  casting  ofT  the  restraints 
of  religion,  married  into  a  Canaanite  family;  and  it  is  not 
surprising  that  the  family  which  sprang  from  such  an 
unsultaljle  connexion  should  be  infamous  for  bold  and 
unblushing  wickedness.  8.  Judah  said  unto  Onan  .  .  . 
marry  her,  and  raise  up  seed  to  thy  brotlier — Tlae  first 
instance  of  a  custom  which  was  afterwards  Incorporated 
amongst  the  laws  of  Moses,  tliat  when  a  husband  died 
leaving  a  widow,  his  brother  next  of  age  was  to  marry 
her,  and  the  issue,  if  any,  was  to  be  served  heir  to  the 
deceased  (cf.  Deuteronomy  25.  5).  13.  Judah  .  .  .  went 
up  unto  Ills  sheep-shearers— This  season,  which  occurs 
in  Palestine  towards  the  end  of  March,  was  spent  in  more 
than  usual  hilarity,  and  the  wealthier  masters  invited 
their  friends,  as  well  as  treated  their  servants,  to  sumptu- 
ous entertainments.  Accordingly,  it  is  said,  Judah  was 
accompanied  by  his  friend  Hirah.  Tlmnath— in  tlie 
mountains  of  Judah.  18.  signet,  &c.— bracelets,  including 
armlets,  were  worn  by  men  as  well  as  women  among  the 
Hebrews.  But  the  Hebreiv  word  here  rendered  bracelets. 
Is  everywhere  else  translated  "lace"  or  "riijbon;"  so  that 
as  the  signet  alone  was  probably  more  than  an  equivalent 
for  the  kid,  it  is  not  easy  to  conjecture  why  tiie  other 
things  were  given  in  addition,  except  by  supposing  the 
perforated  seal  was  attached  by  a  ribljon  to  the  stafT. 
24:.  Bring  her  forth,  and  let  lier  be  burnt — In  patri- 
archal times  fathers  seem  to  have  possessed  the  power  of 
life  and  death  over  the  members  of  their  families.  The 
crime  of  adultery  was  anciently  punished  in  many  places 
by  burning  (Leviticus  21.  9;  Judges  15.  C;  Jeremiah  29.  22). 
This  chapter  contains  details  which  probably  would 
never  have  obtained  a  place  in  the  inspired  record,  had 
it  not  been  to  exhibit  the  full  links  of  the  chain  that  con- 
nects the  genealogy  of  the  Saviour  with  Abraham ;  and  in 
the  disreputable  character  of  the  ancestry  who  figure  in 
this  passage,  we  have  a  remarkable  proof  that  "He  made 
himself  of  no  reputation." 

CHAPTER    XXXIX. 

Ver.  1-23.  Joseph  in  Potiphar's  House.  1.  Potiphar 
—This  name,  Potiphar,  signifies  one  "devoted  to  the  sun," 
the  local  deity  of  On  or  Heliopolis, — a  circumstance  which 
fixes  the  place  of  his  residence  In  the  Delta,  the  district 
of  Egypt  bordering  on  Canaan,  officer — lit.,  prince  of 
Pharaoh — i.  e..  In  the  service  of  government,  cajitain  of 
the  guard— The  import  of  the  original  term  has  been 
variously  interpreted,  some  considering  it  means  "chief 
cook,"  others,  "chief  inspector  of  plantations;"  but  that 
which  seems  best  founded  is  "chief  of  the  executioners," 
"head  of  the  police,"  the  same  as  the  captain  of  the 
watch,  the  2a6M<  of  modern  Egypt.  [Wilkinson.]  bought 
him  ...  of  the  Ishmaelites— The  age,  appearance,  and 
Intelligence  of  the  Hebrew  slave  would  soon  make  him  be 
picked  up  in  the  market.  But  the  unseen,  unfelt  Influ- 
ence of  the  great  Disposer  drew  the  attention  of  Potiphar 
towards  him,  in  order  that  In  the  house  of  one  so  closely 
connected  with  the  court,  he  might  receive  that  previous 
training  which  was  necessary  for  the  high  office  he  was 
destined  to  flU,  and  in  the  school  of  adversity  learn  the 

39 


Joseph  Cast  into  Prison. 


GENESIS  XL. 


The  Btitlet^b  Dream. 


lessons  of  practical  wisdom  that  were  to  be  of  greatest 
utility  and  importance  in  his  future  career.  Thus  it  is, 
that  when  God  has  any  important  work  to  be  done,  He 
always  prepares  fitting  agents  to  accomplish  it.  a.  lie 
was  l»»  tlie  Uousc  of  his  master— Those  slaves  who  had 
been  war  captives  were  generally  sent  to  labour  in  tlie 
field,  and  subjected  to  hard  treatment  under  the  "stick  " 
of  taskmasters.  But  those  who  were  bougM  with  money 
were  employed  in  domestic  purposes,  were  kindly  treated, 
and  enjoyed  as  much  liberty  as  the  same  class  does  in 
modern  Egypt.  3.  Uis  master  saw  tliat  tl»e  Iioril  -tvas 
wltU  liim— Though  changed  in  condition,  Joseph  was 
not  changed  in  spirit;  though  stripped  of  the  gaudy  coat 
that  had  adorned  his  person,  he  had  not  lost  the  moral 
graces  that  distinguished  his  character;  though  separated 
from  his  father  on  earth,  he  still  lived  in  communion 
with  his  Father  in  heaven;  though  in  the  house  of  an 
idolater,  he  continued  a  worshipper  of  the  true  God. 
5.  tUe  Lord  blessed  tlie  Egyptian's  House  for  Joseph's 
sake,  &c.— It  might  be— it  probably  was  that  a  special,  a 
miraculous  blessing  was  poured  out  on  a  youth,  who  so 
faithfully  and  zealously  served  God  amid  all  the  disad- 
vantages of  his  place.  But  it  may  be  useful  to  remark 
that  such  a  blessing  usually  follows  in  the  ordinary  course 
of  things;  and  the  most  worldly  unprincipled  masters 
always  admire  and  respect  religion  in  a  servant  when 
they  see  that  profession  supported  by  conscientious  prin- 
ciple and  a  consistent  life,  made  him  overseer  lii  his 
house— We  do  not  know  in  what  capacity  Joseph  entered 
into  the  service  of  Potiphar;  but  the  observant  eye  of  his 
master  soon  discovered  his  superior  qualities,  and  made 
him  his  chief,  his  confidential  servant  (ef.  Ephesians  6.  7; 
Colossians  3.  23).  The  advancement  of  domestic  slaves  is 
not  uncommon,  and  it  is  considered  a  great  disgrace  not 
to  raise  one  who  has  been  a  year  or  two  in  the  family. 
But  this  extraordinary  advancement  of  Joseph  was  the 
doing  of  the  Lord,  though  on  the  part  of  Potiphar  it  was 
the  consequence  of  observing  the  astonishing  prosperity 
that  attended  him  in  all  that  he  did.  T.  his  master's 
■»vife  cast  luer  eyes  upon  Josepli — Egyptian  women  were 
not  kept  in  the  same  secluded  manner  as  females  are  in 
most  Oriental  countries  now.  They  were  treated  in  a 
manner  more  worthy  of  a  civilized  people— in  fact,  en- 
joyed as  much  freedom  both  at  home  and  abroad  as  ladies 
do  in  Britain.  Hence  Potiphar's  wife  had  constant  oppor- 
tunity of  meeting  Joseph.  But  the  ancient  women  of 
Egypt  were  very  loose  in  their  morals.  Intrigues  and 
intemperance  were  vices  very  prevalent  amongst  the  sex, 
as  the  monuments  too  plainly  attest.  [Wilkinson.] 
Potiphar's  wife  was  probably  not  worse  than  many  of  the 
same  rank,  and  her  infamous  advances  made  to  Joseph 
arose  from  her  superiority  of  station.  0.  Hoiv  then  can 
I  do  this  great  wickedness,  and  sin  against  OodT — 
This  remonstrance,  when  all  inferior  arguments  had 
failed,  embodied  the  true  principle  of  moral  purity— a 
principle  always  sufllcient  where  it  exists,  and  alone  suffi- 
cient. 14.  Then  slie  called  unto  the  men  of  her  house 
—Disappointed  and  affronted,  she  vowed  revenge,  and 
accused  Joseph,  first  to  the  servants  of  the  house,  and  on 
his  return  to  her  lord.  See,  he  Itath  brouglit  in  an  Ke- 
hrew  ...  to  moch  us — an  affected  and  blind  aspersion 
of  her  husband  for  keeping  in  his  house  an  Hebrew,  the 
very  abomination  of  Egyptians.  20.  Joseph's  master 
took  him  and  put  him  into  tlic  prison — the  round 
house,  from  the  form  of  its  construction,  usually  attached 
to  the  dwelling  of  such  an  ofllcer  a.s  Potiphar.  It  was 
partly  a  subterranean  dungeon  (ch.  41.  11),  though  the 
brick -built  walls  rose  considerably  above  the  surface  of 
the  ground,  and  were  surmounted  by  a  vaulted  roof  some- 
what in  the  form  of  an  inverted  bowl.  Into  such  a  dun- 
geon Potiphar,  in  the  first  ebullition  of  rage,  threw  Joseph, 
and  ordered  him  to  be  subjected  further  to  as  great  harsh- 
ness of  treatment  (Psalm  105. 18)  as  he  durst;  for  the  power 
of  masters  over  their  slaves  was  very  properly  restrained 
by  law,  and  the  murder  of  a  slave  was  a  capital  crime,  a 
place  where  the  king's  prisoners  -were  bound— Though 
prisons  seem  to  have  been  an  inseparable  appendage  of 
the  palaces,  this  was  not  a  common  jail— it  was  the  recep- 
40 


tacle  of  state  criminals;  and,  therefore,  it  may  be  pre- 
sumed that  more  than  ordinary  strictness  and  vigilance 
were  exercised  over  the  prisoners.  In  general,  however, 
the  Egyptian,  like  other  Oriental  prisons,  were  used  solely 
for  the  purposes  of  detention.  Accused  persons  wjre  cast 
into  them  until  the  charges  against  them  could  be  inves- 
tigated; and  though  the  jailer  was  responsible  for  the  ap- 
pearance of  those  placed  under  his  custody,  yet,  provided 
they  were  produced  when  called,  he  was  never  interro- 
gated as  to  the  way  in  which  he  had  kept  them.  21-23. 
The  Liord  .  .  .  gave  him  favour  In  the  sight  of  tlie 
keeper  of  the  prison,  &c.  It  is  highly  probable,  from  the 
situation  of  this  prison  (ch.  40.  3),  that  the  keeper  might 
have  been  previously  acquainted  with  Joseph,  and  have 
had  access  to  khow  his  innocence  of  the  crime  laid  to  his 
charge,  as  well  as  with  all  the  high  integrity  of  his 
character.  That  may  partly  account  for  his  showing  so 
much  kindness  and  confidence  to  his  prisoner.  But  there 
was  a  higher  influence  at  work ;  for  "  the  Lord  was  with 
Joseph,  and  that  wliich  he  did,  the  Lord  made  it  to 
prosper." 

CHAPTER   XL. 

Ver.  1-8.    Two  State  Prisoneks.    1.  the  butler— not 

only  the  cup-bearer,  but  overseer  of  the  royal  vineyards, 
as  well  as  the  cellars ;  having,  probably,  some  hundreds 
of  people  under  him.  baker— or  cook,  had  the  superin- 
tendence of  every  thing  relating  to  the  providing  and 
preparing  of  meats  for  the  royal  table.  Both  officers,  es- 
pecially the  former,  were,  in  ancient  Egypt,  always  per- 
sons of  great  rank  and  importance ;  and  from  the  confi- 
dential nature  of  their  employment,  as  well  as  their  ac- 
cess to  the  royal  presence,  they  were,  generally,  the 
highest  nobles  or  princes  of  the  blood.  3.  Pharaoh  put 
them  In  -^vard,  &c.— Whatever  was  their  crime,  they 
were  committed— until  their  case  could  be  Investigated— to 
the  custody  of  the  captain  of  the  guard,  i.  e.,  Potiphar,  in 
an  outer  part  of  whose  house  the  royal  prison  was  situa- 
ted. 4t.  The  captain  of  the  guard  charged  Joseph 
witli  them— not  the  keeper,  though  he  was  most  favoura- 
bly disposed;  but  Potiphar  himself,  who,  it  would'seem, 
was  by  this  time  satisfied  of  the  perfect  innocence  of  the 
young  H«brew,  though,  probably,  to  preverftthe  exposure 
of  his  family,  he  deemed  it  prudent  to  detain  him  in  con- 
finement (see  Psalm  37.  5).  They  continued  a  season  in 
ward— W<.,  days,  how  long,  is  uncertain;  bat  as  they  were 
called  to  account  on  the  king's  birthday,  it  has  been  sup- 
posed that  their  offence  had  been  committed  on  the  pre- 
ceding anniversary.  [Calvin.]  5-8.  they  dreamed  a 
dream— Joseph,  influenced  by  the  spirit  of  true  religion, 
could  feel  for  others  (Ecclesiastes  4. 1 ;  Romans  12. 15;  Phil- 
ijjpians  2. 4).  Observing  them  one  day  extremely  depressed, 
he  inquired  the  cause  of  their  melancholy;  and  being  in- 
formed it  was  owing  to  a  dream  they  had  respectively 
dreamed  during  the  previous  night,  after  piously  direct- 
ing them  to  God  (Daniel  2. 30 ;  Isaiah  26. 10),  he  volu  nteered 
to  aid  them,  through  the  Divine  help,  in  discovering  the 
import  of  their  vision.  The  influence  of  Pi'ovidence  must 
be  seen  in  the  remarkable  fact  of  both  officers  dreaming 
such  dreams  in  one  night.  He  moveth  the  spirits  of  men. 
9-16.  The  Butler's  Dream.  9.  In  my  dream,  be- 
hold, a  vine  was  before  me— The  visionary  scene  de- 
scribed, seems  to  represent  the  king  as  abroad,  takini^ 
exercise,  and  attended  by  his  butler,  who  gave  him  a  cool- 
ing draught.  On  all  occasions,  the  kings  of  ancient  Egypt 
were  required  to  practise  temperance  in  the  use  of  wine 
[Wilkinson]  ;  but  in  this  scene,  it  is  a  prepared  beverage 
he  is  drinking,  probably  the  sherbet  of  th*  present  day. 
Every  thing  was  done  in  the  king's  presence — the  cup 
was  washed,  the  juice  of  the  grapes  pressed  into  it ;  and 
it  was  then  handed  to  him— not  grasped;  but  lightly 
resting  on  the  tips  of  the  fingers.  12-13.  Joseph  said, 
.  .  .  This  is  the  Interpretation— Speaking  as  an  inspired 
interpreter,  he  told  the  butler  that  within  three  days  he 
would  be  restored  to  all  the  honours  and  privileges  of  his 
office;  and  while  making  tiiat  joyful  announcement, 
earnestly  bespoke  the  officer's  infiuence  for  his  own  lib- 
eration.   Nothing  has  hitherto  met  us  in  the  record  iudio 


The  Bakei's  Dream, 


GENESIS   XLI. 


Pharaoh's  Dream. 


ative  of  Joseph's  feelings;  but  this  earnest  appeal  reveals 
a  sadness  and  impatient  longing  for  release,  wliich  not  all 
his  piety  and  faitli  in  God  could  dispel. 

16-23.  The  Baker's  Dream.  16.  I  had  tlirec  white 
basUe.ts— The  circumstances  mentioned  exactly  describe 
bis  duties,  which,  notwithstanding  numerous  assistants, 
tie  performed  with  his  own  hands,  ivlilte—lit.,  full  of 
holes— t.  e.,  wicker  baskets.  The  meats  were  carried  to 
table  upon  the  head  in  three  baskets,  one  piled  upon  the 
other;  and  in  the  uppermost,  the  bakemeats.  And  in 
crossing  the  open  courts,  from  the  kitchen  to  the  dining- 
rooms,  the  abstraction  of  the  viands  by  a  vulture,  eagle, 
ibis,  or  other  rapacious  bird,  was  a  frequent  occurrence  in 
the  palaces  of  Egypt,  as  it  is  an  every-day  incident  in 
the  hot  countries  of  the  East  still.  The  risk  from  these 
carnivorous  birds  was  the  greater  in  the  cities  of  Egypt, 
that  being  held  sacred,  it  was  unlawful  to  destroy  them; 
and  they  swarmed  in  such  numbers,  as  to  be  a  great  an- 
noyance to  the  people.  18,  19.  Joseph  ans-»vered  and 
Bald,  This  Is  the  interpretation — The  purport  was  that, 
in  three  days,  his  execution  should  be  ordered.  The  lan- 
guage of  Joseph  describes  minutely  one  form  of  capital 
punishment  that  prevailed  in  Egypt— viz.,  that  the  crim- 
inal was  decapitated,  and  then  his  headless  body  gib- 
beted on  a  tree  by  the  highway,  till  it  was  gradually  de- 
voured by  the  ravenous  birds.  30-33.  it  came  to  pass 
the  third  day,  -wliich  was  Pliaraoh's  birthday — This 
was  a  holiday  season,  celebrated  at  court  with  great  mag- 
nificence and  honoured  by  a  free  pardon  to  prisoners. 
Accordingly,  the  issue  happened  to  the  butler  and  baker, 
as  Joseph  had  foretold.  Doubtless,  he  felt  it  painful  to 
communicate  such  dismal  tidings  to  the  baker;  but  he 
could  not  help  announcing  what  God  had  revealed  to 
him;  and  it  was  for  the  honour  of  the  true  God  that  he 
should  speak  plainly.  33.  yet  did  not  the  chief  hntlcr 
remeniher  Josepli- Tliis  was  human  nature.  How  prone 
are  men  to  forget  and  neglect  in  prosperity,  those  who 
have  been  their  companions  in  adversity  (Amos  6.  6) !  But 
although  reflecting  no  credit  on  the  butler,  it  was  wisely 
ordered  in  the  providence  of  God  that  he  should  forget 
him.  The  Dl.vine  purposes  required  that  Joseph  should  ob- 
tain his  deliverance  in  another  way,  and  by  other  means. 

CHAPTER    XLI. 

Ver.  1-24.  Pharaoh's  Dream.  1.  at  the  end  of  tw.o 
full  years — It  is  not  certain  whether  these  years  are  reck- 
oned from  the  beginning  of  Joseph's  imprisonment,  or 
from  the  events  described  in  the  preceding  chapter— most 
likely  the  latter.  What  a  long  time  for  Joseph  to  expe- 
rience the  sickness  of  hope  deferred  !  But  tlie  time  of  his 
enlargement  was  come  when  he  had  sufficiently  learned 
the  lessons  of  God  designed  for  him;  and  the  plans  of 
Providence  were  matured.  Pliaraoli  dreamed— Pharaoh, 
from  an  Egyptian  word  Phre,  signifying  the  "sun,"  was 
the  official  title  of  the  kings  of  that  country.  The  prince, 
who  occupied  the  throne  of  Egypt,  was  Aphophis,  one  of 
the  Memphite  kings,  whose  capital  was  On  or  Heliopolis; 
and  who  is  universally  acknowledged  to  have  been  a  pa- 
triot king.  Between  the  arrival  of  Abraham  and  the  ap- 
pearance of  Joseph  in  that  country,  somewhat  more  than 
two  centuries  had  elapsed.  Kings  sleep  and  dream,  as 
well  as  their  subjects.  And  this  Pharaoh  had  two  dreams 
in  one  night  so  singular  and  so  similar,  so  distinct  and  so 
apparently  significant,  so  coherent  and  vividly  impressed 
on  his  memory,  that  his  spirit  was  troubled.  8.  he  called 
for  all  the  magicians  of  Egypt— It  is  not  possible  to  de- 
fine the  exact  distinction  between  "  magicians  and  wise 
men ;"  but  they  formed  dilTerent  branches  of  a  numerous 
bo<ly,  who  laid  claim  to  supernatural  skill  in  occult  arts 
and  sciences;  in  revealing  mysteries,  explaining  portents; 
and,  above  all,  interpreting  dreams.  Long  practice  had 
rendered  them  expert  In  devising  a  plausible  way  of  get- 
ting out  of  every  difficulty,  and  framing  an  ansv^er  suit- 
able to  the  occasion.  But  the  dreams  of  Pliaraoh  baffled 
their  united  skill.  Unlike  their  Assyrian  brethren  (Dan- 
iel 2. 4)  they  did  not  pretend  to  know  the  meaning  of  the 
•ymbols  contained  in  them,  and  the  providence  of  God 


had  determined  that  they  should  all  be  nonplussed  In 
the  exercise  of  their  boasted  powers,  in  order  that  the  in- 
spired wisdom  of  Joseph  might  the  more  remarkably  ap- 
pear. 9-13.  tlien  spake  the  chief  butler  unto  Pharaoli, 
saying,  1  do  remember  my  faults— This  public  acknow- 
ledgment of  the  merits  of  the  young  Hebrew  would, 
tardy  though  it  was,  have  reflected  credit  on  the  butler 
had  it  not  been  obviously  made  to  ingratiate  himself  with 
his  royal  master.  It  is  right  to  confess  our  faults  against 
God,  and  against  our  fellow-men,  when  that  confession  is 
made  in  the  spirit  of  godly  sorrow  and  penitence.  But 
this  man  was  not  much  impressed  with  a  sense  of  the 
fault  he  had  committed  against  Joseph ;  he  never  thought 
of  God,  to  whose  goodness  he  was  indebted  for  the  pro- 
phetic announcement  of  his  release,  and  in  acknowledg- 
ing his  former  fault  against  the  king,  he  was  practising 
tlie  courtly  art  of  pleasing  his  master.  14.  Then 
Pliaraoh  sent  and  called  Joseph— Now  that  God's  set 
time  had  come  (Psalm  105. 19),  no  human  power  nor  policy 
could  detain  Joseph  in  prison.  During  his  protracted 
confinement,  he  might  have  often  been  distressed  with 
perplexing  doubts;  but  the  mystery  of  Providence  was 
about  to  be  cleared  up,  and  all  his  sorrows  forgotten  in  the 
course  of  honour  and  public  usefulness  in  which  his  ser- 
vices were  to  be  employed,  shaved  himself— The  Egyp- 
tians Avere  the  only  Oriental  nation  that  liked  a  smooth 
chin.  All  slaves  and  foreigners  who  were  reduced  to  that 
condition,  were  obliged,  on  their  arrival  in  that  country, 
to  conform  to  the  cleanly  habits  of  the  natives,  by  shav- 
ing their  beards  and  heads,  the  latter  of  which  were  cov- 
ered with  a  close  cap.  Thus  prepared,  Joseph  was  con- 
ducted to  the  palace,  where  the  king  seemed  to  have  been 
anxiously  waiting  his  arrival.  15, 16.  Pharaoh  said,  .  .  . 
I  have  dreamed  a  dream— The  king's  brief  statement  of 
the  service  required,  brought  out  the  genuine  piety  of 
Joseph  ;  disclaiming  all  merit,  lie  ascribed  whatever  gifts 
or  sagacity  he  possessed  to  the  Divine  source  of  all  wis- 
dom—declared his  own  inability  to  penetrate  futurity; 
but,  at  the  same  time,  his  confident  persuasion  that  God 
would  reveal  what  was  necessary  to  be  known.  M. 
Pharaoh  said,  In  my  dream,  beliold,  I  stood  upon  the 
bank  of  the  river— The  dreams  were  purely  Egyptian- 
founded  on  the  productions  of  that  country,  and  the  ex- 
perience of  a  native.  The  fertility  of  Egypt  being  wholly 
dependent  on  the  Nile,  the  scene  is  laid  on  the  banks  of 
that  river;  and  oxen  being  in  the  ancient  hieroglyphics 
symbolical  of  the  earth  and  of  food,  animals  of  that  spe- 
cies were  introduced  in  the  first  dream.  18.  there  came 
up  out  of  the  river  seven  kine— Cows  now,  of  the  buf- 
falo kind,  are  seen  daily  plunging  into  the  Nile;  when 
their  huge  form  is  gradually  emerging,  they  seem  as  if 
rising  "out  of  the  river."  and  they  fed  in  a  meado^v — 
Nile  grass ;  the  aquatic  plants  that  grow  on  the  marshy 
banks  of  that  river,  particularly  the  lotus  kind,  on  which 
cattle  were  usually  fattened.  19.  behold,  seven  other 
klne  .  .  .  poor  and  ill-favoured  —  The  cow  being  the 
emblem  of  fruitfulness,  the  diflerent  j'ears  of  plenty  and 
of  famine  were  aptly  represented  by  the  diflferent  condi- 
tion of  those  kine— the  plenty,  by  the  cattle  feeding  on  the 
richest  fodder;  and  the  dearth,  by  the  lean  and  famishing 
kine,  which  the  pangs  of  hunger  drove  to  act  contrary  to 
their  nature.  33.  I  sa-w  in  my  dream,  and,  behold, 
seven  ears— that  is,  of  Egyptian  wheat,  which,  when 
"full  and  good,"  is  remarkable  in  size— a  single  seed 
sprouting  into  seven,  ten,  or  fourteen  stalks— and  eacli 
stalk  bearing  an  ear.  33.  blasted  with  the  east  wind— . 
destructive  every  where  to  grain,  but  particularly  so  in 
Egypt;  where,  sweeping  over  the  sandy  deserts  of  Arabia, 
it  comes  in  the  character  of  a  hot,  blighting  wind,  that 
quickly  withers  all  vegetation  (cf.  Ezekiel  19.12;  Hosca 
13. 15).  3-1.  the  thin  ears  devoured  the  seven  good  ears 
—devoured  is  a  different  word  from  that  used  v.  4,  and  Con- 
veys the  idea  of  destroying,  by  absorbing  to  themselves 
all  the  nutritious  virtue  of  the  soil  around  them. 

2.5-36.  Joseph  Interprets  Pharaoh's  Dreams.  35, 
Joseph  said,  .  .  .  The  dream  ...  is  one— They  both 
pointed  to  the  same  event— a  remarkable  dispensation  of 
seven  years  of  unexampled  abundance,  to  be  followed  bv 

41 


Joseph  made  Ruler  of  Egypt. 


GENESIS  XLFI. 


Journey  into  Eyypl. 


a  similar  period  of  unparalleled  dearth.  The  repetition 
of  tlie  dream  in  two  different  forms  was  designed  to  show 
the  absolute  certainty  and  speedy  arrival  of  this  public 
crisis;  the  interpretation  was  accompanied  by  several 
suggestions  of  practical  wisdom  for  meeting  so  great  an 
emergency  as  was  impending.  33.  Ko^v  therefore  let 
Pliaraoln  look  out  a  man— The  explanation  given,  when 
the  key  to  the  dreams  was  supplied,  appears  to  have  been 
satisfactory  to  the  king  and  his  courtiers ;  and  we  may 
suppose  that  much  and  anxious  conversation  would  arise, 
in  the  course  of  which  Joseph  might  have  been  asked 
whether  he  had  any  thing  further  to  say.  No  doubt  the 
providence  of  God  provided  the  opportunity  of  his  sug- 
gesting what  was  necessary.  34.  and  let  him  appoint 
officers  over  tlie  land — overseers,  equivalent  to  the  beys 
of  modern  Egypt,  take  wp  the  fifth  part  of  the  land— 
i.  e.,  of  the  land  produce ;  to  be  purchased  and  stored  by 
government,  instead  of  being  sold  to  foreign  corn  mer- 
chants. 

37-57.  Joseph  made  Ruler  of  Egypt.  38.  Pharaoh 
said  unto  his  servants— The  kings  of  ancient  Egypt 
were  assisted  in  the  management  of  state  affairs  by  the 
advice  of  the  most  distinguished  members  of  the  priestly 
order;  and,  accordingly,  before  admitting  Joseph  to  the 
new  and  extraordinary  office  that  was  to  be  created,  those 
ministers  were  consulted  as  to  the  expediency  and  pro- 
priety of  the  appointment,  a  maiE  in  whom  the  Spirit 
of  God  is— An  acknowledgment  of  the  being  and  power 
of  the  true  God,  though  faint  and  feeble,  continued  to 
linger  amongst  the  higher  classes  long  after  idolatry  had 
come  to  prevail.  40.  Thou  shalt  he  over  my  house — 
This  sudden  change  in  the  condition  of  a  man  Avho  had 
just  been  taken  out  of  prison,  could  take  place  nowhere, 
except  in  Egypt,  In  ancient  as  well  as  modern  times, 
slaves  have  often  risen  to  be  its  rulers.  But  the  special 
providence  of  God  had  determined  to  make  Joseph  gov- 
ernor of  Egypt;  and  the  way  was  paved  for  it  by  tlie  deep 
and  universal  conviction  produced  in  the  minds  both  of 
the  king  and  his  councillors,  that  a  Divine  spirit  ani- 
mated his  mind,  and  had  given  him  such  extraordinary 
knowledge,  according  unto  thy  Avord  sliall  all  my 
people  he  ruled — lit.,  kiss.  This  refers  to  the  edict  grant- 
ing official  power  to  Joseph,  to  be  issued  in  the  form  of  a 
firman,  as  in  all  Oriental  countries;  and  all  who  should 
receive  that  order  would  kiss  it,  according  to  the  usual 
Eastern  mode  of  acknowledging  obedience  and  respect 
for  the  sovereign.  [Wilkinson.]  41.  Pharaoh  said, .  .  . 
Sec,  I  have  set  thee  over  all  the  land— These  words 
were  preliminary  to  investiture  with  the  insignia  of 
office,  which  were  these — the  signet  ring,  used  for  signing 
public  documents,  and  its  impression  was  more  valid 
than  the  sign-manual  of  the  king ;  the  khelaat  or  dress 
of  honour,  a  coat  of  finely  wrought  linen,  or  rather 
cotton,  worn  only  by  the  highest  personages;  the  gold 
necklace,  a  badge  of  rank — the  plain  or  ornamental  form 
of  it  indicating  the  degree  of  rank  and  dignity;  the  privi- 
lege of  riding  in  a  state  carriage,  the  second  chariot;  anri 
lastly — 43.  they  cried  before  him,  Bo'iv  the  knew 
ahrech,  an  Egyptian  term;  not  referring  to  prostration, 
but  signifying,  according  to  some,  "father"  (ef.  ch.  45.8); 
according  to  others,  "native  prince"— i.  e,,  proclaimed 
him  naturalized,  in  order  to  remove  all  popular  dislike 
to  him  as  a  foreigner.  44.  These  ceremonies  of  investi- 
ture were  closed  in  usual  form  by  the  king  in  council 
solemnly  ratifying  the  appointment,  I  am  Pharaoh, 
and  -»vithout  thee,  &c. — a  proverbial  mode  of  expression 
for  great  power.  45,  Zaphnath-paaueah — variously  in- 
terpreted, "revealer  of  secrets;"  "saviour  of  the  land;" 
and  from  the  hieroglyphics,  "a  wise  man  fleeing  from 
pollution"— i.  e„  adultery,  gave  him  to  vfife  Asenath, 
the  daughter  of— His  naturalization  was  completed  by 
this  alliance  with  a  family  of  high  distinction.  On  being 
founded  by  an  Arab  colony,  Poti-pherah,  like  Jethro, 
priest  of  Midian,  might  be  a  worshipper  of  the  true  God; 
and  thus  Joseph,  a  pious  man,  will  be  freed  from  the 
charge  of  marrying  an  idolatress  for  worldly  ends.  On- 
called  Aven  (Ezekiel  30. 17),  and  also  Beth-shemesh  (Jere- 
miah 43,13),  In  looking  at  this  profusion  of  honours 
heaped  suddenly  upon  Joseph,  It  cannot  be  doubted  that 
42 


he  would  humbly  yet  thankfully  acknowledge  the  hand 
of  a  special  Providence  in  conducting  him  through  all 
his  chequered  course  to  almost  royal  power;  and  we,  who 
know  more  than  Joseph  did,  cannot  only  see  that  his 
advancement  was  subservient  to  the  most  important  pur- 
poses relative  to  the  Church  of  God,  but  learn  the  great 
lesson  that  a  Providence  directs  the  minutest  events  of 
human  life.  46.  Joseph  -^vas  thirty  years  old,  -wlien 
lie  stood  before  Pliaraoh — seventeen  when  brought  into 
l^gypti  probably  three  in  prison,  and  thirteen  in  the 
service  of  Potiphar.  went  out  ,  .  .  all  the  land— made 
an  immediate  survey,  to  determine  tlie  site  and  size  of 
the  storehouses  required  for  the  different  quarters  of  the 
country.  47.  the  earth  brouglit  forth  by  handfuls — a 
singular  expression,  alluding  not  only  to  the  luxuriance 
of  the  crop,  but  the  practice  of  the  reapers  grasping  the 
ears,  which  alone  were  cut.  48.  he  gatliered  up  all  the 
food  of  the  seven  years — It  gives  a  striking  idea  of  the 
exuberant  fertility  of  this  land,  that,  from  the  super- 
abundance of  the  seven  plenteous  years,  corn  enough  was 
laid  up  for  the  subsistence,  not  only  of  its  home  popula- 
tion, but  of  the  neighbouring  countries,  during  the  seven 
years  of  dearth.  50-5SJ.  unto  Joseph  were  born  two 
sons — Tliese  domestic  events,  wliich  increased  his  tem- 
poral happiness,  develop  the  piety  of  his  character  in  the 
names  conferred  upon  his  children.  53-56.  The  seveia 
years  of  plenteousuess  .  .  .  ended — Over  and  above  the 
jn'oportion  purchased  for  the  government  during  the 
years  of  plenty,  the  people  could  still  have  husbanded 
much  for  future  use.  But  improvident  as  men  commonly 
are  in  the  time  of  prosperity,  they  found  themselves  in 
want,  and  must  have  starved  in  thousands  had  not  Joseph 
anticipated  and  provided  for  the  protracted  calamity.  57. 
Tlie  famine  was  sore  In  all  lands — i.  e.,  the  lands  con- 
tiguous to  Egypt— Canaan,  Syria,  and  Arabia. 

CHAPTER    XLII. 

Ver.  1-38.  Journey  into  Eg'.pt.  1.  JVow^  -when  Jacob 
saw  that  there  -»vas  com  in  Egypt — learned  from  com- 
mon rumour.  It  is  evident,  from  Jacob's  l^vnguage,  that 
his  own  and  his  sons'  families  had  suffered  greatly  from 
the  scarcity;  and  through  the  increasing  severity  of  the 
scourge,  those  men,  who  had  formerly  shown  both  ac- 
tivity and  spirit,  were  sinking  into  despondency.  God 
would  not  interpose  miraculously  when  natural  means 
of  preservation  were  within  reach.  5.  the  faniine  was 
in  the  land  of  Canaan — The  tropical  rains,  which  an- 
nually falling  swell  the  Nile,  are  those  of  Palestine  also; 
and  their  failure  would  produce  the  same  disastrous 
effects  in  Canaan  as  in  Egypt.  Numerous  caravans  of  its 
people,  therefore,  poured  over  the  sandy  desert  of  Suez, 
with  their  beasts  of  burden,  for  the  purchase  of  corn; 
and  amongst  others,  "the  sons  of  Israel "  were  compelled 
to  undertake  a  journey  from  which  painful  associations 
roade  tliem  strongly  averse.  6.  Joseph  was  the  gov- 
ernor—in the  zenith  of  his  power  and  influence,  he  it 
was  that  sold — ».  e.,  directed  the  sales ;  for  it  is  impossible 
that  he  could  give  attendance  in  every  place.  It  is  prob- 
able, however,  that  he  may  have  personally  superin- 
tended the  storehouses  near  the  border  of  Canaan,  both 
because  that  was  the  most  exposed  part  of  the  count.-y, 
and  because  he  must  have  anticipated  the  arrival  of 
some  messengers  from  his  father's  house.  Joseph'it 
brethren  came,  and  bo'wed  do'wu  theniselves  before 
him— His  prophetic  dreams  were  in  the  course  of  being 
fulfilled,  and  the  atrocious  barbarity  of  his  brethren 
had  been  the  means  of  bringing  about  the  very  issue 
they  had  planned  to  prevent  (Isaiah  60.14;  Revelation 
3.  0,  last  clause).  7,  8.  Joseph  saw^  his  brethren,  and 
he  knew  them,  .  .  .  but  they  kne-\v  not  lilm— this  is 
not  wonderful.  They  were  full-grown  men— he  was  but 
a  lad  at  parting.  They  were  in  their  usual  garb— he  was 
in  his  official  robes.  They  never  dreamt  of  him  as 
governor  of  Egypt,  while  he  had  been  expecting  them. 
They  had  but  one  face— he  had  ten  persons  to  judge 
by.  made  himself  strange  unto  them,  and  spake 
roughly— It  would  be  an  injustice  to  Joseph's  character 
to  suppose  that  this  stern  naanner  was  prompted  by  any 


PLANTS  MENTIONED  IN  THE  SCRIPTURES. 


PISTACHIO   TREE   AND   NUT. 
Gen.  xliii.  11. 


BALSAM  OF  GILEAD  {Amijris  Gileadensis.) 

Gen.  xxxvii.  25. 


Joseph's  Brethren  come  to  buy  Corn. 


GENESIS  XLIII. 


Their  Second  Arrival  in  Egypt. 


vindictive  feelings— lie  never  indulged  any  resentment 
against  otliers  wlio  had  injured  liim.  But  he  spoke  in  the 
authoritative  tone  of  the  governor  in  order  to  elicit  some 
much  longed-for  intelligence  respecting  the  state  of  his 
father's  family,  as  well  as  to  bring  his  brethren,  by  their 
own  humiliation  and  distress,  to  a  sense  of  the  evils  they 
had  done  to  him.  9-14.  Ye  are  spies— this  is  a  suspicion 
e^>t.eitained  regarding  strangers  in  all  Eastern  countries 
down  to  the  present  day.  Joseph,  however,  who  was  well 
aware  that  his  brethren  were  not  spies,  has  been  charged 
with  cruel  dissimulation,  with  a  deliberate  violation  of 
what  he  knew  to  be  the  truth,  in  imputing  to  them  such 
a  character.  But  it  must  be  remembered  that  he  was  sus- 
taining the  part  of  a  ruler;  and,  in  fact,  acting  on  the  very 
principle  sanctioned  by  many  of  the  sacred  writers,  and 
our  Lord  himself,  Avho  spoke  parables  (fictitious  stories) 
to  promote  a  good  end.  13.  By  tJie  life  of  PJiaraoli— It 
is  a  very  common  practice  in  Western  Asia  to  swear  by 
the  life  of  the  king.  Joseph  spoke  in  the  style  of  an  Egyp- 
tian, and  perhaps  did  not  think  there  was  any  evil  in  it. 
But  we  are  taught  to  regard  all  such  expressions  in  the 
light  of  an  oath  (Matthew  5.  U;  James  5.  12).  17-34.  put 
tliiein  .  .  .  liito  ivard  three  days — Their  confinement  had 
been  designed  to  bring  them  to  salutary  reflection.  And 
this  object  was  attained,  for  they  looked  upon  the  retrib- 
utive justice  of  God  as  now  pursuing  them  in  that  for- 
eign land.  The  drift  of  their  conversation  is  one  of  the 
most  striking  instances  of  the  power  of  conscience  on 
record.  34;.  took  .  .  .  Simeon,  and  bound  Him — he  had 
probably  been  the  chief  instigator — the  most  violent  actor 
in  the  outrage  upon  Joseph;  and  if  so,  his  selection  to  be 
the  imprisoned  and  fettered  hostage  for  their  return 
would,  in  the  present  course  of  their  reflections,  have  a 
painful  significance.  35-iJ8.  Josepli  commanded  to  till 
tlieir  sacks  ivith  corn,  and  to  restore  every  man's 
money — This  private  generosity  was  not  an  infringement 
of  his  duty— a  defrauding  of  the  revenue.  lie  would  have 
a  discretionary  power— he  was  daily  enriching  the  king's 
exchequer — and  he  might  have  paid  the  sum  from  his  own 
purse.  37.  inn— a  mere  station  for  baiting  beasts  of  bur- 
den, lie  espied  Uis  money — the  discovery  tlirew  them 
into  greater  perplexity  than  ever.  If  they  had  been  con- 
gratulating themselves  on  escaping  from  the  rutliless  gov- 
ernor, they  perceived  that  now  he  would  have  a  handle 
against  them;  and  it  is  observable,  that  they  looked  upon 
this  as  a  judgment  of  heaven.  Thus  one  leading  design 
of  Joseph  was  gained  in  their  consciences  being  roused  to 
a  sense  of  guilt.  35.  as  tliey  emptied  their  sacks,  that, 
beliold,  every  man's  .  .  ,  money  yvas  in  his  sack — It 
appears  that  they  had  been  silent  about  the  money  dis- 
covery at  the  resting-place,  as  their  father  might  have 
blamed  them  for  not  instantly  returning.  However  inno- 
cent tliey  knew  themselves  to  be,  it  was  universally  felt 
to  be  an  unhappy  circumstance,  which  might  bring  thera 
Into  new  and  greater  perils,  3G.  Me  have  ye  bereaved— 
this  exclamation  indicates  a  painfully  excited  state  of 
feeling,  and  it  shows  how  difficult  it  is  for  even  a  good 
man  to  yield  implicit  submission  to  the  course  of  Provi- 
dence. The  language  does  not  imply  that  his  missing 
8ons  had  got  foul  play  from  the  hands  of  the  rest,  but  he 
looks  upon  Simeon  as  lost,  as  well  as  Joseph,  and  he  in- 
Binuates  it  was  by  some  imprudent  statements  of  theirs 
that  he  was  exposed  to  the  risk  of  losing  Beiijamin  also. 
37.  Reuben  spake,  .  .  .  .Slay  my  tyvo  sons,  if  I  bring 
him  not  to  tliee— This  was  a  thoughtless  and  unwarrant- 
able condition— one  that  he  never  seriously  expected  his 
father  would  accept.  It  was  designed  only  to  give  assur- 
ance of  the  greatest  care  being  taken  of  Benjamin,  But 
unforeseen  circumstances  miglat  arise  to  render  it  Impos- 
sible for  all  of  thera  to  preserve  that  j'Dung  lad  (James  4, 
13),  and  Jacob  was  much  pained  by  the  prospect.  Little 
did  he  know  that  God  was  dealing  with  him  severely,  but 
in  kindness  (Hebrews  12.  7,  8),  and  that  all  those  things 
he  thought  against  him  were  working  together  for  his 
good. 

CHAPTER   XLIII. 
Ver.  1-14.    Preparations  for  a  Second  Journey  to 
EavPT.    it.  their  father  «aid,  ...  Go  again,  buy  ua  a 


little  food— It  was  no  easy  matter  to  bring  Jacob  to  agree 
to  the  only  conditions  on  which  liis  sons  could  return  to 
Egypt  (ch.  42. 15).  The  necessity  of  immediately  procur- 
ing fresh  supplies  for  the  maintenance  of  themselves  and 
their  families  overcame  every  other  consideration,  and 
extorted  liis  consent  to  Benjamin  joining  in  a  journey, 
which  his  sons  entered  on  with  mingled  feelings  of  hope 
and  anxiety— of  hope;  because  having  now  complied  with 
the  governor's  demand  to  bring  down  their  youngest 
brother,  they  flattered  themselves  that  the  alleged  ground 
of  suspecting  them  would  be  removed;  and  of  apprehen- 
sion, that  some  ill  designs  were  meditated  against  them. 
11.  take  of  tl»e  best  fruits  ...  a  present— It  is  an  Ori- 
ental practice  never  to  approach  a  man  of  power  without 
a  present,  and  Jacob  might  remember  how  he  pacified  his 
brother  (Proverbs  21. 14)— balm,  spices,  and  myrrh  (ch.  37. 
25),  honey,  which  some  think  was  dibs,  a  syrnp  made  from 
ripe  dates  [Bochart];  but  others,  the  honey  of  Hebron, 
whicli  is  still  valued  as  far  superior  to  that  of  Egypt; 
nuts,  pistachio  nuts,  of  which  Syria  grows  the  best  in  the 
world  ;  almonds,  which  were  most  abundant  in  Palestine. 
la.  take  double  money— the  first  sum  to  be  returned, 
and  another  sum  for  a  new  supply.  The  restored  money 
in  the  sacks'  mouth  was  a  perplexing  circumstance.  But 
it  might  have  been  done  inadvertently  by  one  of  the  ser- 
vants— so  Jacob  persuaded  himself— and  happy  it  was  for 
his  own  peace  and  the  encouragement  of  the  travellers 
that  he  took  this  view.  Besides  the  duty  of  restoring  it, 
honesty  in  their  ease  was  clearly  the  best— the  safest 
policy.  14.  God  Almighty  give  you  mercy  before  the 
man— Jacob  is  here  committing  them  all  to  the  care  of 
God,  and,  resigned  to  what  appears  a  heavy  trial,  prays 
that  it  may  be  overruled  for  good. 

15-30.  Arrival  in  Egypt.  15.  stood  before  Joseph— 
We  may  easily  imagine  the  delight  with  which,  amid  the 
crowd  of  other  applicants,  the  eye  of  Joseph  would  fix  on 
his  brethren  and  Benjamin.  But  occupied  with  his  public 
duties,  he  consigned  them  to  the  care  of  a  confidential  ser- 
vant tin  he  should  have  finished  the  business  of  the  day. 
16.  i-uler  of  his  house- In  the  houses  of  wealthy  Egyp- 
tians one  upper  man-servant  was  intrusted  with  the  man- 
agement of  the  house  (cf.  ch.  39.  5).  slay,  and  make 
ready— Hebrew,  "kill  a  killing"— implying  preparations 
for  a  grand  entertainment  (cf.  ch.  31.  54;  1  Samuel  2.5. 11; 
Proverbs  9.  2 ;  ■  Matthew  22.  4).  The  animals  have  to  be 
killed  as  well  as  prepared  at  home.  The  heat  of  the  cli- 
mate requires  that  the  cook  should  take  the  joints  directly 
from  the  hands  of  the  flesher,  and  the  Oriental  taste  is, 
from  habit,  fond  of  newly-killed  meat.  A  great  profusion 
of  viands,  with  an  inexhaustible  supply  of  vegetables, 
was  provided  for  the  repasts,  to  which  strangers  were  In- 
vited, the  pride  of  Egyptian  people  consisting  rather  in 
the  quantity  and  variety  than  In  the  choice  or  delicacy  of 
the  dishes  at  their  table,  fline  ...  at  noon — the  hour  of 
dinner  was  at  mid-day.  18.  the  men  were  afraid— Their 
feelings  of  awe  on  entering  the  stately  mansion,  unaccus- 
tomed as  they  were  to  houses  at  all— their  anxiety  at  the 
reasons  of  their  being  taken  there— their  solicitude  about 
the  restored  money— their  honest  simplicity  in  communi- 
cating their  distress  to  the  steward,  and  his  assurances  of 
having  received  their  money  In  "full  weight" — the  offer- 
ing of  their  fruit-present,  which  would,  as  usual,  be  done 
with  some  parade,  and  the  Oriental  salutations  that 
passed  between  their  host  and  them — are  all  described  in 
a  graphic  and  animated  manner, 

31-34.  The  Dinner.  31.  Joseph  said.  Set  on  bi-ead — 
equivalent  to  having  dinner  served,  bread  being  a  term 
inclusive  of  all  victuals.  The  table  was  a  small  stool,' 
most  probably  the  usual  round  form,  "since  persons 
might  even  then  be  seated  according  to  their  rank  or 
seniority,  and  the  modern  Egyptian  table  Is  not  without 
its  post  of  honour  and  a  fixed  gradation  of  place."  [Wil- 
kinson.] Two  or  at  most  three  persons  were  seated  at  one 
table.  But  the  host  being  the  highest  in  rank  of  the  com- 
pany had  a  table  to  himself ;  whilst  It  was  so  arranged  that 
an  Egyptian  was  not  placed  nor  obliged  to  eat  from  the 
same  dish  as  an  Hebrew.  33.  Egyptians  might  not  cat 
breact  with  the  Hebrews  5  for  tliat  is  on  abomination 

43 


JosepKs  Policy  to  Stay  his  Brethren. 


GENESIS  XLIV,  XLV. 


Me  makes  Himself  known. 


—The  prejudice  probably  arose  fl-om  the  detestation  In 
which,  from  the  oppressions  of  the  shepherd-kings,  the 
nation  held  all  of  that  occupation.  34.  took  and  sent 
messes  .  .  .  Benjamin's  mess  was  flve  times— In  Egypt, 
as  in  other  Oriental  countries,  there  were,  and  are,  two 
modes  of  paying  attention  to  a  guest  wliom  tlie  host 
wishes  to  honour — either  by  giving  a  clioice  piece  from  his 
own  hand,  or  ordering  it  to  be  taken  to  the  stranger.  The 
degree  of  respect  shown  consists  in  the  quantity,  and 
While  the  ordinary  rule  of  distinction  is  a  double  mess,  it 
must  have  appeared  a  very  distinguished  mark  of  favour 
bestowed  on  Benjamin  to  have  no  less  than  five  times  any 
of  his  brethren,  tliey  drank,  and  -were  merry  -with 
iilm— Hebrew,  "drank  freely,"  same  as  Solomon's  Song, 
5. 1 ;  John  2. 10.  In  all  these  cases  the  idea  of  Intemper- 
ance is  excluded.  The  painful  anxieties  and  cares  of 
Joseph's  brethren  were  dispelled,  and  they  were  at  ease, 

CHAPTER   XLIV. 

Ver.  1-34.  Policy  to  Stay  his  Brethren.  1.  And 
Josepli  commanded  tlic  ste^vard— The  design  of  putting 
the  cup  into  the  sack  of  Benjamin  was  obviously  to  bring 
that  young  man  Into  a  situation  of  difficulty  or  danger,  in 
order  thereby  to  discover  how  far  the  brotherly  feelings 
of  the  rest  would  be  roused  to  sympathize  with  his  distress, 
and  stimulate  their  exertions  in  procuring  his  deliver- 
ance. But  for  what  purpose  was  the  money  restored?  It 
was  done,  in  the  first  instance,  from  kindly  feelings  to  his 
father;  but  another  and  further  design  seems  to  have 
been,  tiie  prevention  of  any  injurious  impressions  as  to 
the  character  of  Benjamin.  The  discovery  of  the  cup  in 
his  possession,  if  there  had  been  nothing  else  to  judge  by, 
might  have  fastened  a  painful  suspicion  of  guilt  on  the 
youngest  brother;  but  the  sight  of  the  money  in  eacli 
man's  sack  would  lead  all  to  the  same  conclusion,  that 
Benjamin  was  just  as  innocent  as  themselves,  although 
the  additional  circumstance  of  the  cup  being  found  in  his 
sack  would  bring  him  into  greater  trouble  and  danger. 

2.  pnt  my  cup,  tlie  silver  c»p,  in  tlie  sack's  montli — 
it  was  a  large  goblet,  as  the  original  denotes,  liighly 
valued  l)y  its  owner,  on  account  of  its  costly  material,  or 
its  elegant  finish,  and  which  had  probably  graced  his  table 
at  tlie  sumptuous  entertainment  of  the  previous  day. 

3.  As  soon  OS  tlie  morning  'was  liglit,  tkc  men  were 
sent  aivay— They  commenced  their  liomeward  journey  at 
early  dawn  (see  on  ch.  18.  2) ;  and  it  may  be  readily  sup- 
posed in  high  spirits,  after  so  happy  an  issue  from  all 
tlieir  troubles  and  anxieties.  ■*.  AVlien  tliey  were  gone 
out  of  tite  city  .  .  .  Josepli  said  imto  liis  ste^vard — 
They  were  brought  to  a  sudden  halt  by  tlie  stunning 
intelligence  that  an  article  of  rare  value  was  amissing 
from  tlie  governor's  house.  It  was  a  silver  cup ;  so  strong 
suspicions  were  entertained  against  them,  that  a  special 
messenger  was  despatched  to  search  them.  5.  Is  not  tliis 
it  in  -wliicli  my  lord  drinketii— not  only  kept  for  the 
governor's  personal  use,  but  whereby  he  divineth.  Divi- 
nation by  cups,  to  ascertain  the  course  of  futurity,  was 
one  of  the  prevalent  superstitions  of  ancient  Egypt,  as  it 
is  of  Eastern  countries  still.  It  is  not  likely  that  Joseph, 
a  pious  believer  in  the  true  God,  would  have  addicted 
himself  to  this  superstitious  practice.  But  he  miglit  have 
availed  himself  of  that  popular  notion  to  carry  out  the 
successful  execution  of  his  stratagem  for  the  last  decisive 
trial  of  his  brethren.  6,  7.  lie  overtook  tliem,  and  lie 
spake  .  .  .  tliese  -words — The  intelligence  must  have 
come  upon  them  like  a  thunderbolt,  and  one  of  their 
most  predominant  feelings  must  have  been  the  humil- 
iating and  galling  sense  of  being  made  so  often  objects  of 
suspicion.  Protesting  their  innocence,  they  invited  a 
search.  The  challenge  was  accepted.  Beginning  with  the 
eldest,  every  sack  was  examined,  and  the  cup  being  found 
in  Benjamin's,  they  all  returned  in  an  indescribable 
agony  of  mind  to  the  house  of  the  governor,  throwing 
themselves  at  his  feet,  with  the  remarkable  confession, 
"God  hath  found  out  the  iniquity  of  thy  servants." 
16-34:.  Judali  said.  What  sliall  we  say  1 — This  address 
needs  no  comments-consisting  at  first  of  short,  broken 

44 


sentepces,  as  Ifi  under  the  overwhelming  force  of  the 
speaker's  emotions,  his  utterance  were  choked,  it  becomes 
more  free  and  copious  by  the  effort  of  speaking,  as  he 
proceeds.  Every  word  finds  its  way  to  the  heart ;  and  it 
may  well  be  imagined  that  Benjamin,  who  stood  there 
speechless,  like  a  victim  about  to  be  laid  on  the  altar, 
When  he  heard  the  magnanimous  offer  of  Judah  to  sub- 
mit to  slavery  for  his  ransom,  would  be  bound  by  a  life- 
long gratitude  to  his  generous  brother;  a  tie  that  Seems 
to  have  become  hereditary  in  his  tribe.  Josepli's  be- 
haviour must  not  be  viewed  from  any  single  point,  or  in 
separate  parts,  but  as  a  whole — a  well-thought,  deep-laid, 
closely-connected  plan ;  and  though  some  features  of  it  do 
certainly  exhibit  an  appearance  of  harshness,  yet  the 
pervading  principle  of  his  conduct  was  real,  genuine 
brotherly  kindness.  Read  in  this  light,  the  narrative  of 
the  proceedings  describes  the  continuous,  though  secret 
pursuit  of  one  end ;  and  Joseph  discovers,  in  his  manage- 
ment of  the  scheme,  a  very  high  order  of  Intellect — a 
warm  and  susceptible  heart,  united  tb  a  judgment  that 
exerted  a  complete  control  over  his  feelings— a  happy 
'  invention  in  devising  means  towards  the  attainment  of 
his  ends,  and  an  inflexible  adherence  to  the  course,  how- 
ever painful,  which  prudence  required. 

CHAPTER    XLV. 

Ver.  1-28.  Joseph  making  Himself  Known,  1.  Tlien 
Joseph  could  not  refrain  liimself— The  severity  of  the 
Inflexible  magistrate  here  gives  way  to  the  natural  feel- 
ings of  the  man  and  the  brother.  However  well  he  had 
disciplined  his  mind,  he  felt  it  impossible  to  resist  the 
artless  eloquence  of  Judah.  He  saw  a  satisfactory  proof, 
in  the  return  of  all  his  brethren  on  such  an  occasion,  that 
they  were  affectionately  united  to  one  another;  he  had 
heard  enough  to  convince  him,  that  time,  reflection,  or 
grace,  had  made  a  happy  improvement  on  their  character ; 
and  he  would,  probably,  have  prooeeded  in  a  calm  and 
leisurely  manner,  to  reveal  himself  as  prudence  might 
have  dictated.  But  when  he  heard  the  heroic  self-sacriflce 
of  Judah,  and  realized  all  the  aftection  of  that  pixjposal — 
a  proposal  for  which  he  was  totally  unprepared— he  was 
completely  unmanned ;  he  felt  himself  forced  to  bring  this 
painful  trial  to  an  end.  lie  cried,  Cause  every  man  to 
go  out  from  me — In  ordering  the  departure  of  witnesses 
of  this  last  scene,  he  acted  as  a  warm-hearted  and  real 
friend  to  his  brothers— his  conduct  was  dictated  by  mo- 
tives of  the  highest  prudence— that  of  preventing  their 
early  iniquities  from  becoming  known  either  to  tlie  mem- 
bers of  his  household,  or  amongst  the  people  of  Egypt. 
3.  lie  tvept  aloud— No  doubt,  from  the  fulness  of  highly 
excited  feelings;  but  to  indulge  in  vehement  and  long- 
continued  transports  of  sobbing  is  the  usual  way  in  which 
the  Orientals  express  their  grief.  3.  I  am  Josepli — Tlio 
emotions  that  now  rose  in  the  breast  of  himself  as  well 
as  his  brethren— and  chased  each  other  in. rapid  succes- 
sion—were many  and  violent.  He  was  agitated  by  sym- 
pathy and  joy ;  they  were  astonished,  confounded,  terri- 
fied; and  betrayed  their  terror,  by  shrinking  as  far  as 
they  could  from  his  presence.  So  "troubled  "  were  they, 
that  he  had  to  repeat  his  announcement  of  himself;  and 
what  kind,  affectionate  terms  did  he  use.  He  spoke  of 
their  having  sold  him— not  to  wound  their  feelings,  but  to 
convince  them  of  his  identity;  and  then,  to  reassure  their 
minds,  he  traced  the  agency  of  an  overruling  Providence, 
in.  his  exile  and  present  honour.  Not  that  he  wished 
them  to  roll  the  responsibility  of  their  crime  on  God ;  no, 
his  only  object  was  to  encourage  their  confidence,  and  in- 
duce ihem  to  trust  in  the  plans  he  had  formed  for  the 
future  comfort  of  tlieir  father  and  themselves.  G.  and 
yet  tliere  are  flve  years,  in  tlie  ^vliich  there  shall 
neither  be  earing  nor  harvest— Ear  is  an  old  English 
word,  meaning  to  plough  (cf.  1  Samuel  8. 12;  Isaiah  30.  24). 
This  seems  to  confirm  the  view  given  (ch.  41.  57),  that  tlie 
famine  was  caused  by  an  extraordinary  drought,  which 
prevented  the  annual  overfiowiiig  of  the  Nile;  and  of 
course  made  the  land  unfit  to  receive  the  seed  of  Egypt. 
14,  15.  and  he  fell  upon  .  ,  .  Benjamin's  neck— Tho 


JmoVs  Sacrifice  at  Bcer-sheba. 


GENESIS  XLVI,  XLVII. 


ITia  Arrival  in  Byypt, 


sudden  transition  from  a  condemned  criminal  to  a  fondled 
brother,  might  have  occasioned  fainting  or  even  deatli, 
had  not  his  tumultuous  feelings  been  relieved  by  a  tor- 
rent of  tears.  But  Joseph's  attentions  were  not  confined 
to  Benjamin.  He  affectionately  embraced  every  one  of 
his  brothers  in  succession;  and  by  those  actions,  his  for- 
giveness was  demonstrated  more  fully  than  it  could  be  by 
words.  17-30,  Pbaraoh  said  unto  Joeepli,  Say  unto 
thy  bretHreu- -As  Joseph  might  have  been  prevented  by 
delicacy,  the  king  himself  invited  tlie  patriarch  and  all 
his  family  to  migrate  into  Egypt;  and  made  most  liberal 
arrangements  for  their  removal  and  their  subsequent 
settlement.  It  displays  the  character  of  this  Pliaraoli  to 
advantage,  that  he  was  so  kind  to  the  relatives  of  Joseph, 
but  indeed  the  greatest  liberality  he  could  show,  could 
never  recompense  the  services  of  so  great  a  benefactor  of 
his  kingdom.  21.  Joseph  gave  tliem  ^ragong— wliich 
nxust  have  been  novelties  in  Palestine;  for  wiieeled  car- 
riages were  and  are  almost  unknown  there.  33.  changes 
of  raiment— It  was  and  is  customary  with  great  men,  to 
bestow  on  their  friends  dresses  of  distinction,  and  in 
places  where  they  are  of  the  same  description  and  qual- 
ity, the  value  of  these  presents  consists  in  their  number. 
Tlie  great  number  given  to  Benjamin  bespoke  the  warmth 
of  his  brother's  attachment  to  him;  and  Josepli  felt,  from 
the  amiable  temper  they  now  all  displayed,  he  might, 
with  perfect  safety,  indulge  this  fond  partiality  for  a 
mother's  son.  33.  to  liis  father  lie  sent — a  supply  of 
every  thing  that  could  contribute  to  his  support  and  com- 
fort—the large  and  liberal  scale  on  which  that  supply  was 
given  being  intended— like  the  Ave  messes  of  Benjamin — 
as  a  tolcen  of  his  filial  love,  34:.  so  lie  sent  his  I>i'etliren 
away — In  dismissing  them  on  their  homeward  journey, 
he  gave  tliem  tliis  particular  admonition:  "See  that  ye 
fall  not  out  by  the  way" — a  caution  that  would  l)e  greatly 
needed;  for  not  only  during  the  journey  would  tliey  be 
occupied  in  recalling  tlie  parts  tliey  had  respectively 
acted  in  the  events  that  led  to  Joseph's  being  sold  into 
Egypt,  but  their  wickedness  would  soon  have  to  come  to 
the  knowledge  of  their  venerable  father. 

CHAPTER   XLVI. 

Ver.  1-4.  Sacrifice  at  Beer-siieba.  1.  Israel  took 
his  journey  >vlth  all  that  lie  had — that  is,  his  house- 
hold ;  for  in  compliance  witli  Pliaraoh's  recommendation, 
he  left  his  heavy  furniture  behind.  In  contemplating  a 
step  so  important  as  that  of  leaving  Canaan,  which  at  his 
time  of  life  he  miglit  never  revisit,  so  pious  a  patriarch 
would  ask  the  guidance  and  counsel  of  God.  With  all  his 
anxiety  to  see  Josepli,  he  would  rather  have  died  in  Ca- 
naan witliout  that  highest  of  earthly  gratifications,  than 
leave  it  without  the  consciousness  of  carrying  the  Divine 
blessing  along  with  him.  came  to  Beer-sheba— That 
place,  which  was  in  his  direct  route  to  Egypt,  had  been  a 
favourite  encampment  of  Abraham  (ch.  21.  3.5)  and  Isaac 
(ch.  26. 2.5),  and  was  memorable  for  their  experience  of  the 
Divine  goodness ;  and  Jacob  seems  to  have  deferred  his 
public  devotions  till  he  had  reached  a  spot  so  consecrated 
by  covenant  to  his  own  God  and  the  God  of  his  fathers. 
3,  God  spake  unto  Israel— Here  Is  a  virtual  renewal  of 
the  covenant  and  an  assurance  of  Its  blessings.  More- 
over, here  is  an  answer  on  the  chief  subject  of  Jacob's 
prayer,  and  a  removal  of  any  doubt  as  to  the  course  he 
was  meditating.  At  first  the  prospect  of  paying  a  per- 
sonal visit  to  Joseph  had  been  viewed  with  unmlngled 
joy.  But,  on  calmer  consideration,  many  difticulties  ap- 
peared to  lie  in  the  way.  He  might  remember  the  proph- 
ecy to  Abraham  that  his  posterity  was  to  be  afflicted  In 
Egypt,  and  also  that  his  father  had  been  expressly  told 
not  to  go;  he  might  fear  the  contamination  of  idolatry  to 
his  family  and  their  forgetfulness  of  the  land  of  promise. 
These  doubts  were  removed  by  the  answer  of  the  onicle, 
and  an  assurance  given  him  of  great  and  increasing  pros- 
perity. 3.  I  will  there  make  of  thee  a  great  naUon— 
How  truly  this  promise  was  fulfilled,  appears  in  the  fact, 
that  the  seventy  souls  who  went  down  into  Egypt  In- 
ereMed,  in  the  space  of  216  years,  to  180,000.    4.  I  wUl  also 


surely  bring  thee  up  again— As  Jacob  could  not  expect  td 
live  till  the  former  promise  was  realized,  he  must  have 
seen  that  the  latter  was  to  l)e  accomplished  only  to  liis  pos- 
terity. To  himself  it  was  literally  verified  in  tlie  removal 
of  his  remains  to  Canaan;  but,  in  the  large  and  liberal 
sense  of  the  words,  it  was  made  good  only  on  tlie  estab- 
lishment of  Israel  in  the  land  of  promise.  JosepSi  shall 
put  his  hand  upon  thine  eyes— shall  perform  the  last 
olTice  of  filial  piety;  and  this  implied  that  he  should 
henceforth  enjoy,  without  Interruption,  the  society  of 
that  favourite  son. 

5-27.  Immigration  to  Egypt.  5.  Jacob  rose  up  from 
Becr-sheba— to  cross  the  border  and  settle  in  Egj'pt. 
However  refreshed  and  invigorated  in  spirit  by  the  re- 
ligious services  at  Beer-sheba,  he  was  now  borne  down  by 
the  infirmities  of  advanced  age;  and,  therefore,  his  sons 
undertook  all  the  trouble  and  toil  of  the  arrangements, 
while  the  enfeebled  old  patriarch,  with  the  wives  and 
children,  was  conveyed,  by  slow  and  leisurely  stages,  In 
the  Egyptian  vehicles  sent  for  their  accommodation.  6. 
goods,  ^Tliicli  they  had  gotten  in  the  land— not  furni  • 
ture,  but  substance— precious  things.  7.  daughters— As 
Dinah  Avas  his  only  daughter,  this  must  mean  daughters- 
i  n-law.  all  his  seed,  brought  he  with  him— Though  dis- 
abled by  age  from  active  superintendence,  j'et,  as  the  ven- 
erable sheick  of  the  tribe,  he  was  looked  upon  as  their 
common  head,  and  consulted  In  every  step.  8-37.  all  the 
souls  of  the  house  of  Jacob,  which  came  into  Egypt, 
were  threescore  and  ten— Strictly  speaking,  there  were 
only  slxty-slx  went  to  Egypt;  but  to  these  add  Joseph 
and  his  two  sons,  and  Jacob  tlie  head  of  the  clan,  and  the 
whole  number  amounts  to  seventy.  In  the  speech  of 
Stephen  (Acts  7. 14)  the  number  Is  stated  to  be  seventy-five ; 
but  as  that  estimate  Includes  five  sons  of  Ephraim  and 
Manasseh  (1  Chronicles  7. 14-20),  born  in  Egypt,  tlie  two 
accounts  coincide. 

28-34.  Arrival,  in  Egypt.  38.  he  sent  Judah  before 
him  unto  Joseph — This  precautionary  measure  was  ob- 
viously proper  for  apprising  the  king  of  the  entrance  of  so 
large  a  company  within  his  territories;  moreover,  it  was 
necessary  in  order  to  receive  instruction  from  Joseph  as 
to  the  locale  of  their  future  settlement.  39,  30.  Josepli 
made  ready  his  chariot — The  difference  between  chariot 
and  wagon  was  not  only  In  the  lighter  and  more  elegant 
construction  of  the  former,  but  In  the  one  being  drawn 
by  horses  and  the  other  by  oxen.  Being  a  public  man  in 
Egypt,  Joseph  was  required  to  appear  every  where  in  an 
equipage  suitable  to  his  dignity;  and,  therefore,  it  was 
not  owing  either  to  pride  or  ostentatious  parade  that  he 
drove  his  carriage,  while  his  father's  family  were  accom- 
modated only  in  rude  and  humble  wagons,  presented 
himself  unto  him — In  an  attitude  of  filial  reverence  (cf. 
Exodus  22. 17).  The  interview  was  a  most  affecting  one— 
the  happiness  of  the  delighted  father  was  now  at  its 
height;  and  life  having  no  higher  charms,  he  could,  in 
the  very  spirit  of  the  aged  Simeon,  have  departed  in 
peace.  31-34:.  Joseph  said,  .  .  I  tvillgoup,  andsho'w 
Pharaoh— it  was  a  tribute  of  respect  due  to  the  king  to 
apprise  him  of  their  arrival.  And  the  instructions  which 
he  gave  them  were  worthy  of  his  character  alike  as  an 
affectionate  brother  and  a  religious  man. 

CHAPTER    XLVII. 

Ver.  1-31.  Presentation  at  Cottrt.  1.  Josepit  .  .  . 
told  Pharaoh,  My  father,  and  my  brethren— Josejih 

furnishes  a  beautiful  example  of  a  man  who  could  bear 
equally  well  the  extremes  of  prosperity  and  adversity. 
High  as  he  was,  he  did  not  forget  that  he  had  a  superior. 
Dearly  as  he  loved  his  father,  and  anxiously  as  he  desired 
to  provide  for  the  whole  family,  he  would  not  go  into  the 
arrangements  he  had  planned  for  their  stay  in  Goshen, 
until  he  had  obtained  the  sanction  of  his  royal  master, 
3.  he  took  some  of  his  brethren  —  probably  the  five 
eldest  brothers:  seniority  being  the  least  invidious  prin- 
ciple of  selection.  4.  For  to  sojourn  .  .  ,  are  •»ve  conie — 
The  royal  conversation  took  the  course  which  Joseph  had 
anticipated  (ch.  46.33),  and  they  answered  according  to 

45 


Presentation  at  Court. 


GENESIS  XLVIII,  XLIX. 


Joseph's  Visit  to  his  Sick  Father. 


previous  instructions— :nanifestlng,  however,  in  their  de- 
termination to  return  to  Canaan,  a  faith  and  piety  wliich 
affords  a  hopeful  symptom  of  their  having  become  all,  or 
most  of  them,  religious  men,  7.  JTosepti  brought  in 
Jacob  his  father— There  is  a  pathetic  and  most  affecting 
interest  attending  this  interview  with  I'oyalty ;  and  when, 
with  all  the  simplicity  and  dignified  solemnity  of  a  man 
of  God,  Jacob  signalized  his  entrance  by  imploring  the 
Divine  blessing  on  the  royal  head,  it  may  easily  be  im- 
agined what  a  striking  impression  the  scene  would  pro- 
duce (cf.  Hebrews  7.  7).  8.  Pliaraoh  said,  unto  Jacob, 
How  old  art  thou  1— The  question  was  put  from  the  deep 
and  impressive  interest  which  the  appearance  of  the  old 
patriarch  had  created  in  the  minds  of  Pharaoh  and  his 
court.  In  the  low-lying  land  of  Egypt,  and  from  the  ar- 
tificial habits  of  its  society,  the  age  of  man  was  far  shorter 
amongst  the  inhabitants  of  that  country,  than  it  had  yet 
become  in  the  pure  bracing  climate  and  among  the  sim- 
ple mountaineers  of  Canaan.  The  Hebrews,  at  least,  still 
attained  a  protracted  longevity.  9.  The  days  of  the 
years  of  my  pilgrimage,  &c.  — Though  130  years,  he 
reckons  by  days  (cf.  Psalm  90. 12),  which  he  calls  few,  as 
they  appeared  in  the  retrospect,  and  evil,  because  his  life 
had  been  one  almost  unbroken  series  of  trouble.  The  an- 
swer is  remarkable,  considering  the  comparative  dark- 
ness of  the  patriarelial  age  (cf.  2  Timothy  1. 10).  11.  Joseph 
placed  his  father  and  his  brethren  ...  in  the  best  of 
the  land— best  paxiure  land  in  lower  Egypt.  Goshen, 
"the  land  of  verdure,"  lay  along  the  Pelusaic  or  eastern 
branch  of  the  Nile.  It  :  icluded  a  part  of  the  district  of 
Heliopolis,  or  "  On,"  the  capital,  and  on  the  east  stretched 
out  a  considerable  length  into  the  desert.  The  ground  in- 
cluded within  these  boundaries  was  a  rich  and  fertile 
extent  of  natural  meadow,  and  admirably  adapted  for  the 
purposes  of  the  Hebrew  shepherds  (cf.  ch.  49. 24 ;  Psalm 
34. 10;  78.  72).  13-15.  there  was  no  bread  In  all  the  land 
— This  probably  refers  to  the  second  year  of  the  famine 
(ch.  45.  6),  when  any  little  stores  of  individuals  or  families 
were  exhausted,  and  when  the  people  had  become  uni- 
versally dependent  on  the  government.  At  first  they  ob- 
tained supplies  for  payment.  Ere  long  money  failed. 
16.  And  Joseph  said,  Give  your  cattle — "This  was  the 
wisest  course  that  could  be  adopted  for  the  preservation 
both  of  the  people  and  the  cattle,  which,  being  bought  by 
Joseph,  was  supported  at  the  royal  expense,  and  very 
likely  returned  to  the  people  at  the  end  of  the  famine,  to 
enable  them  to  resume  their  agricultural  labours."  21.  as 
for  the  people,  he  removed  tliem  to  the  cities — ob- 
viously for  the  convenience  of  the  country  people,  who 
were  doing  nothing,  to  the  cities  where  the  corn  stores 
were  situated.  'H'A.  Only  the  land  of  the  priests,  bought 
he  not— These  lands  were  inalienable,  being  endowments 
by  which  the  temples  were  supported.  The  priests  for 
themselves  received  an  annual  allowance  of  provision 
from  the  state,  and  it  would  evidently  have  been  the 
height  of  cruelty  to  withhold  that  allowance  when  their 
lands  were  incapable  of  being  tilled.  23-38.  Josepli  said. 
Behold,  &c.— The  land  being  sold  to  the  government  (v. 
19, 20),  seed  would  be  distributed  for  the  first  crop  after  the 
famine;  and  the  people  occupy  them  as  tenants-at-will 
on  the  pay.nent  of  a  produce  rent,  almost  the  same  rule 
as  obtains  in  Egypt  in  the  present  day.  39-31.  the  time 
dre-*v  nigh  that  Israel  must  die — One  only  of  his  dying 
arrangements  is  recorded ;  but  that  one  reveals  his  whole 
character.  It  was  the  disposal  of  his  remains,  which  were 
to  be  carried  to  Canaan,  not  from  a  mere  romantic  attach- 
ment to  his  native  soil,  nor,  like  his  modern  descendants, 
from  a  superstitious  feeling  for  the  soil  of  the  Holy  Land, 
but  from  faith  in  the  promises.  His  address  to  Joseph— 
"  if  I  have  found  grace  in  thy  sight,"  i.  e.,  as  the  vizier  of 
Egypt— his  exacting  a  solemn  oath  that  his  wishes  would 
be  fulfilled,  and  the  peculiar  form  of  that  oath,  all  pointed 
significantly  to  the  promise,  and  showed  the  intensity  of 
his  desire  to  enjoy  its  blessings  (cf.  Numbers  10. 29). 
Israel  bovred  himself  upon  the  bed's  head — Oriental 
beds  are  mere  mats,  having  no  head,  and  the  translation 
should  be  "the  top  of  his  staff,"  as  the  apostle  renders  it 
(Hebrews  11. 21). 
46 


CHAPTER    XLVIII. 

Ver.  1-22.  Joseph's  Visit  to  his  Sick  Father.  1.  one 
told  Joseph,  Behold,  thy  father  is  sick — Joseph  was 
hastily  sent  for,  and  on  this  occasion  he  took  with  him  his 
two  sons.   3.  Israel  strengthened  himself,  and  sat  upon 

the  bed — In  the  chamber  where  a  good  man  lies,  edifying 
and  spiritual  discourse  may  be  expected.  3,  ■*.  God  Al- 
mighty appeared  unto  me  at  liUZ — The  object  of  Jacob, 
in  thus  reverting  to  the  memorable  vision  at  Bethel— one 
of  the  great  landmarks  in  his  history — was  to  point  out 
the  splendid  promises  in  reserve  for  liis  posterity— to  en- 
gage Joseph's  interest  and  preserve  his  continued  connec- 
tion with  the  people  of  God,  rather  than  with  the  Egyp- 
tians. Behold,  I  ^vill  make  tliee  fruitful— This  is  a 
repetition. of  the  covenant  (ch.  28. 13-15;  35.  12).  Whether 
these  words  are  to  be  viewed  in  a  limited  sense,  as  point- 
ing to  the  many  centuries  during  which  the  Jews  were 
occupiers  of  the  Holy  Land,  or  whether  the  words  bear  a 
wider  meaning,  and  intimate  that  the  scattered  tribes  of 
Israel  are  to  be  reinstated  in  tlie  land  of  promise,  as 
their  "everlasting  possession,"  are  points  that  have  not 
yet  been  satisfactorily  determined.  5.  thy  t^vo  sons, 
Bphraim  and  Manasseh— It  was  the  intention  of  the 
aged  patriarch  to  adopt  Joseph's  sons  as  his  own,  thus 
giving  him  a  double  portion.  The  reasons  of  this  pro- 
cedure are  stated  (1  Chronicles  5.  1,  2).  are  mine— though 
their  connections  might  have  attached  them  to  Egypt, 
and  opened  to  them  brilliant  prospects  in  the  land  of 
their  nativity,  they  willingly  accepted  the  adoption  (He- 
brews 11.  23).  9.  Bring  them,  I  pray  thee,  unto  me,  and 
I  M^ill  bless  them— The  apostle  (Hebrews  11.21)  selected 
the  blessing  of  Joseph's  son  as  the  chief,  because  the  most 
comprehensive,  instance  of  the  patriarch's  faitli  which 
his  whole  history  furnishes.  13.  Joseph  took  them  both 
—The  very  act  of  pronouncing  the  blessing  was  remark- 
able, showing  that  Jacob's  bosom  was  animated  by  the 
spirit  of  prophecy.  31.  Israel  said  unto  Joseph,  Behold, 
I  die— The  patriarch  could  speak  of  death  with  compo- 
sure, but  he  wished  to  prepare  Joseph  and  the  rest  of  the 
family  for  the  shock,  but  God  shall  be  -tvitli  you— 
Jacob,  in  all  probability,  was  not  authorized  to  speak  of 
their  bondage— he  dwelt  only  on  the  certainty  of  their  re- 
storation to  Canaan.  33.  moreover,  I  have  given  to 
tliee  one  portion  above  thy  brethren — this  was  near 
Shechem  (ch.  &3. 18;  John  4.5;  also  Joshua  16.1;  20.7). 
And  it  is  probable  that  the  Amorites,  having  seized  upon 
it  during  one  of  his  frequent  absences,  the  patriarch,  with 
the  united  forces  of  his  ti-Abe,  recovered  it  from  them  by 
his  sword  and  his  bow. 

CHAPTER     XLIX. 

Ver.  1-33.  Patriarchal  Blessing.  1.  Jacob  called 
unto  his  sons— It  is  not  to  the  sayings  of  the  dying  saint, 
so  much  as  of  the  inspired  prophet,  that  attention  is  called 
in  this  chapter.  Under  the  immediate  influence  of  the 
Holy  Spirit  he  pronounced  his  prophetic  benediction, 
and  described  the  condition  of  their  respective  descend- 
ants in  the  last  days,  or  future  times. 

3,  4.  Reuben  forfeited  by  his  crime  the  rights  and  hon- 
ours of  primogeniture.  His  posterity  never  made  any 
figure- no  judge,  prophet,  nor  ruler,  sprang  from  this 
tribe. 

5-7.  Simeon  and  Levi  were  associate  in  wickedness, 
and  the  same  prediction  would  be  equally  applicable  to 
both  their  tribes.  Levi  had  cities  allotted  to  them  (Joshua 
21.)  in  every  tribe.  On  account  of  their  zeal  against  idol- 
atry, they  were  honourably  "divided  in  Jacob;"  whereas 
the  tribe  of  Simeon,  which  was  guilty  of  the  grossest  idol- 
atry, and  the  vices  inseparable  from  it  were  Ignominiously 
"  scattered." 

8-12.  JUDAH.— A  high  pre-eminence  is  destined  to  this 
tribe  (Numbers  10. 14;  Judges  1.  2).  Besides  the  honour  of 
giving  name  to  the  Promised  Land— David,  and  a  greater 
than  David— the  Messiah  sprang  from  it.  Chief  amongst 
the  tribes,  "It  grew  up  from  a  lion's  whelp,"  t.  e.,  a  little 
power,  till  it  became  "  an  old  lion" — t.  e.,  calm  and  quiet, 


BTRD'S-EYE    view    of    EGYPT. 


The  Palriarchal  Blessing. 


GENESIS  L. 


Mourning  for  Jacob. 


yet  still  formidable,  until  Slilloli  com©— Shiloh— this 
obscure  word  is  variously  interpreted  to  mean  "  the  sent " 
(John  17.  3),  "the  seed"  (Isaiali  11. 1),  the  "peaceable  or 
prosperous  one "  (Ephesians  2.  14>— f.  e.,  the  Messiah 
(Isaiah  11. 10 ;  Romans  15. 12) ;  aud  when  He  should  come, 
"  the  iribe  of  Judah  should  no  longer  boast  either  an  inde- 
pendent king  or  a  judge  of  their  own."  [Calvin.]  Tlie 
Jews  have  been  for  eigliteen  centuries  without  a  ruler  and 
without  a  judge  since  Shiloh  came,  and  "to  Him  the  gath- 
ering of  the  people  has  been." 

13.  Zebulun  was  to  have  its  lot  on  the  sea  coast,  close 
to  Zidon,  and  to  engage,  like  that  state,  la  maritime  pur- 
suits and  commerce. 

14, 15.  IssACHAK.— A  strong  ass  couching  down  between 
two  burdens— i'.  e.,  it  was  to  be  active,  patieni,  given  to  ag- 
ricultural labours.  It  was  established  in  lower  Galilee— 
a  "good  land,"  settling  down  in  the  midst  of  the  Canaan- 
ites,  where,  for  the  sake  of  quiet,  they  "bowed  their 
shoulder  to  bear,  and  became  a  servant  unto  tribute." 

1(>-18.  Dan— though  the  son  of  a  secondary  wife,  was  to 
be  "as  one  of  the  tribes  of  Israel."  Dan — "a  judge."  a 
eerpeut,  .  .  .  an.  adder— A  serpent,  an  adder,  implies  sub- 
tlety and  stratagem;  such  was  pre-eminently  the  cha- 
racter of  Samson  the  most  illustrious  of  its  judges. 

19.  Gad.— This  tribe  should  be  often  attacked  and 
wasted  by  hostile  powers  on  their  borders  (Judges  10.  8 ; 
Jeremiah  49. 1).  But  they  were  generally  victorious  in  the 
close  of  their  wars, 

20.  ASHER — "  Blessed."  Its  allotment  was  the  sea  coast 
between  Tyre  and  Carmel,  a  district  fertile  in  the  pro- 
duction of  the  finest  corn  and  oil  in  all  Palestine. 

21.  Naphtah — The  best  rendering  we  know  is  this, 
"  Naphtali  is  a  deer  roaming  at  liberty ;  he  shooteth  forth 
goodly  branches,"  or  majestic  antlers  [Taylor's  Scripture 
Illustrations],  and  the  meaning  of  the  prophecy  seems  to 
be  that  the  tribe  of  Naphtali  would  be  located  in  a  terri- 
tory so  fertile  and  peaceable,  that,  feeding  on  tlie  ricliest 
pasture,  he  would  spread  out,  like  a  deer,  its  branching 
antlers, 

22-26.  Joseph.— A  fruitful  bougli,  (fee. — denotes  the  ex- 
traordinary increase  of  that  tribe  (cf.  Numbers  1.  33-35; 
Joshua  17.  17;  Deuteronomy  33.  17).  The  patriarch  de- 
scribes him  as  attacked  by  envy,  revenge,  temptation, 
ingratitude,  yet  still,  by  the  grace  of  God,  he  triumphed 
over  all  opposition,  so  that  he  became  the  suslainer  of 
Israel ;  and  then  he  proceeds  to  shower  blessings  of  every 
kind  upon  the  head  of  this  favourite  son.  Tlie  history  of 
the  tribes  of  Ephraim  and  Manasseh,  shows  how  fully 
these  blessings  were  realized. 

27-33.  Benjamin  shall  ravin  like  a  wolf.— This  tribe  in 
its  early  history  spent  its  energies  in  petty  or  inglorious 
warfare,  and  especially  in  the  violent  and  unjust  contest 
(Judges  19.,  20.),  in  which  it  engaged  with  the  other  tribes, 
when,  notwithstanding  two  victories,  it  was  almost  exter- 
minated. !28.  all  these  are  tUe  t^velve  tribes  of  Israel — 
or  ancestors.  Jacob's  prophetic  words  obviously  refer  not 
so  much  to  the  sons  as  to  the  tribes  of  Israel.  29.  he 
charged  them— The  charge  had  already  been  given,  and 
solemnly  undertaken  (ch,  47.  31).  But  in  mentioning  liis 
wishes  now,  and  rehearsing  all  the  circumstances  con- 
nected with  the  purchase  of  Machpelali,  he  wished  to  de- 
clare, with  his  latest  breath,  before  all  his  family,  that  he 
died  in  the  same  faith  as  Abraham.  33.  tvhen  Jacob 
bad  made  an  end  of  commanding  his  sons — It  is  prob- 


able that  he  was  supernaturally  strengthened  for  this  last 
momentous  office  of  the  patriarch,  and  that  when  the 
Divine  afflatus  ceased,  his  exhausted  powers  giving  way, 
he  yielded  up  the  ghost,  and  was  gathered  unto  his  people. 

CHAPTER   L. 

Ver.  1-26.  Mourning  for  Jacob.  1.  Joseph  fell  upon 
his  father's  face,  Ac— On  him,  as  the  principal  member 
of  the  family,  devolved  the  duty  of  closing  the  eyes  of  his 
venerable  parent  (cf.  ch.  46. 4),  and  imprinting  the  farewell 
kiss.  2.  Joseph  commanded  his  servants  the  physi- 
cians to  embalm  his  father,  &c.— In  ancient  Egypt  the 
embalmers  were  a  class  by  themselves.  The  process  of  em- 
balmment consisted  in  infusing  a  great  quantity  of  resin- 
ous substances  into  the  cavities  of  the  body,  after  the  in- 
testines had  been  removed,  and  then  a  regulated  degree  of 
heat  was  applied  to  dry  up  tlie  humours,  as  well  as  de- 
compose the  tarry  materials  which  had  been  previously 
introduced.  Thirty  days  were  allotted  for  the  completion 
of  this  process;  forty  more  were  spent  in  anointing  it 
with  spices;  the  body,  tanned  from  this  operation,  being 
then  washed,  was  wrapped  in  numerous  folds  of  linen 
cloth— the  joinings  of  which  were  fastened  with  gum,  and 
then  deposited  in  a  wooden  chest  made  in  the  form  of  a 
human  figure.  3.  the  Egyptians  mourned,  &c.— It  was 
made  a  period  of  public  mourning,  as  on  the  death  of  a 
royal  personage.  4.  Joseph  spake  unto  the  house  of 
Pharaoh,  &c.— Care  was  taken  to  let  it  be  known  that 
the  family  sepulchre  was  provided  before  leaving  Canaan, 
and  that  an  oath  bound  his  family  to  convey  the  remains 
thither.  Besides,  Joseph  deemed  it  riglit  to  apply  for  a 
special  leave  of  absence ;  and  being  unfit,  as  a  mournei-, 
to  appear  in  the  royal  presence,  he  made  the  request 
through  the  medium  of  others.  7-9.  Joseph  went  up  to 
bury  his  father— a  journey  of  300  miles.  The  funeral  cav- 
alcade, composed  of  the  nobility  and  military,  with  their 
equipages,  would  exhibit  an  imposing  appearance.  10. 
they  came  to  the  threshing-floor  of  Atad,  &c. — "  Atad  " 
may  be  taken  as  a  common  noun,  signifying  "  the  plain  of 
the  thorn  bushes."  It  was  on  the  border  between  Egypt 
and  Canaan ;  and  as  the  last  opportunity  of  indulging  grief 
was  always  the  most  violent,  the  Egyptians  made  a  pro- 
longed halt  at  this  spot,  while  the  family  of  Jacob  prob- 
ably proceeded  by  themselves  to  the  place  of  sepulture. 
15-21.  When  Joseph's  brethren  sa^v  that  their  father 
was  dead,  they  said,  Joseph  ^vill  peradventure  hate 
us,  &c.— Joseph  was  deeply  afiected  by  this  communica- 
tion. He  gave  them  the  strongest  assurances  of  his  for- 
giveness, and  thereby  gave  both  a  beautiful  trait  of  his 
own  pious  character,  as  well  as  appeared  an  eminent  type 
of  tlie  Saviour,  aa,  23.  Joseph  dwelt  in  Egypt— He 
lived  eighty  years  after  his  elevation  to  the  chief  power, 
witnessing  a  great  increase  in  the  prosperity  of  the  king- 
dom, and  also  of  his  own  family  and  kindred— the  infant 
churcli  of  God.  24.  Joseph  said  unto  his  brethren,  I 
die— The  national  feelings  of  the  Egyptians  would  have 
been  opposed  to  his  burial  in  Canaan ;  but  he  gave  the 
strongest  proof  of  the  strength  of  his  faith  and  full  assur- 
ance of  the  promises,  by  "the  commandment  concerning 
his  bones."  26.  they  embalmed  him — His  funeral  would 
be  conducted  in  the  highest  style  of  Egyptian  magnifi- 
cence, and  his  mummied  corpse  carefully  preserved  till 
the  Exodus. 

47 


fncrease  of  the  Israelites. 


EXODUS  I,  II. 


Birth  and  Preservation  of  Moses. 


THE   SECOND   BOOK  OF   MOSES,   CALLED 


EXODUS. 


CHAPTER  I. 


Vcr.  1-22.  INCKEASE  OF  THE  ISRAELITES.  1.  Now  these 
are  tlie  names— (See  on  ch.  46. 8-26).  T.  children  of  Israel 
were  fruitful— They  were  living  in  a  land  where,  accord- 
ing to  the  testimony  of  an  ancient  author,  mothers  pro- 
duced three  and  four  sometimes  at  a  birth ;  and  a  modern 
■writer  declares  "the  females  in  Egypt,  as  well  among  the 
liunian  race  as  among  animals,  surpass  all  others  in  fruit- 
fulness."  To  this  natural  circumstance  must  be  added 
tlie  fulfilment  of  the  promise  made  to  Abraham.  8.  Now 
there  arose  up  a  new^  Uing— About  sixty  years  after  the 
death  of  Joseph  a  revolution  took  place— by  which  the 
old  dynasty  was  overthrown,  and  upper  and  lower  Egypt 
were  united  into  one  kingdom.  Assuming  that  the  king 
formerly  reigned  in  Thebes,  it  is  probable  that  he  would 
know  nothing  about  the  Hebrews ;  and  that,  as  foreigners 
and  shepherds,  the  new  govei'nment  would,  from  the  flrst, 
regard  them  with  dislike  and  scorn.  9.  he  said  .  .  .  Be- 
hold, tlie  .  .  .  children  of  Isroel  are  more  and  might- 
ier than  we— They  had  risen  to  great  prosperity— as 
during  the  lifetime  of  Joseph  and  his  royal  patron,  they 
had,  probably,  enjoyed  a  free  grant  of  the  laud.  Their 
increase  and  prosperity  Avere  viewed  with  jealousy  by  the 
new  government;  end  as  Goshen  lay  between  Egypt  and 
Canaan,  on  the  border  of  which  latter  country  were  a 
number  of  war'lke  tribes,  it  was  perfectly  conformable  to 
the  suggestions  of  worldly  policy  that  they  should  en- 
slave and  maltreat  them,  through  apprehension  of  their 
joining  in  any  invasion  by  those  foreign  rovers.  Tlie 
new  Iving,  who  neither  knew  the  name  nor  cared  for  the 
services  of  Joseph,  was  either  Amogis,  or  one  of  his  imme- 
diate successors.  [OSBURN.]  11..  Therefore  they  did  set 
over  theni  taskmasters — Having  flrst  obliged  them,  it 
is  thouglit,  to  pay  a  ruinous  rent,  and  involved  them  in 
ditHculties,  that  new  government,  in  pursuance  of  its  op- 
pressive policy,  degraded  them  to  the  condition  of  serfs — 
employing  them  exactly  as  the  labouring  people  are  in 
the  present  day  (driven  in  companies  or  bands),  in  rear- 
ing the  public  works,  with  taskmasters,  who  anciently 
had  sticlis— now  whips— to  punish  the  indolent,  or  spur 
on  the  too  languid.  All  public  or  royal  buildings,  in 
ancient  Egypt,  were  built  by  captives;  and  on  some  of 
them  was  placed  an  inscription  that  no  free  citizen  had 
l)een  engaged  in  this  servile  employment,  they  built  for 
Pharaoh  treasure  cities— Tliese  two  store  places  were  in 
the  land  of  Goshen;  and  being  situated  near  a  border 
liable  to  invasion,  they  were  fortified  cities  (ef.  2  Chron- 
icles 11. 12).  Pithom  {Greek  Patumos),  lay  on  the  eastern 
Pelusiac  branch  of  the  Nile,  about  twelve  Roman  miles 
from  Heliopolis;  and  Raarases,  called  by  the  LXX.  Hero- 
opolis,  lay  between  the  same  branch  of  the  Nile  and  the 
Bitter  Lakes.  These  two  fortified  cities  were  Situated, 
therefore,  in  the  same  valley;  and  the  fortifications,  which 
Pharaoh  commanded  to  be  built  around  both,  had  prob- 
ably the  same  common  object,  of  obstructing  the  entrance 
into  Egypt,  which  this  vajley  furnished  tlie  enemy  from 
Asia.  [Hengstenbekg.]  13,  14.  Tlie  Egyptians  .  .  . 
made  tlieir  lives  bitter  with  hard  bondage,  in  mortar 
and  in  brich— Ru.ns  of  great  brick  buildings  are  found 
in  all  parts  of  Egypt.  The  use  of  crude  brick,  baked  in 
the  sun,  was  universal  in  upper  and  lower  Egypt,  both 
for  public  and  private  buildings;  all  but  the  temples 
themselves,  were  of  crude  brick.  It  is  worthy  of  remark, 
that  more  bricks  bearing  tlie  name  of  Thothmcs  III.,  who 
is  supposed  to  have  been  the  king  of  Egypt  at  the  time 
of  the  Exodus,  have  been  discovered  than  of  any  other 
period.  [Wilkinson.]  Parties  of  these  brickmakers  are 
seen  depicted  on  the  ancient  monuments  with  "task- 
masters "—some  standing,  others  in  a  sitting  posture  be- 
48 


side  the  labourers,  with  their  uplifted  sticks  in  their 
hands.  15.  the  king  of  Egypt  spake  to  the  Hebrewr 
mld^vlves— Two  only  were  spoken  to — either  they  were 
the  heads  of  a  large  corporation  [Laborde],  or,  by  tam- 
pering with  these  two,  the  king  designed  to  terrify  the 
rest  into  secret  compliance  with  his  wishes.  [Calvin.] 
16.  if  it  be  a  son,  then  ye  shall  kill  him — Opinions  are 
divided,  however,  what  was  the  method  of  destruction 
which  the  king  did  recommend.  Some  think  that  the 
"stools"  were  low  seats  on  which  these  obstetric  practi- 
tioners sat  by  the  bedside  of  the  Hebrew  women;  and 
that,  as  they  might  easily  discover  the  sex,  so,  whenever 
a  boy  appeared,  they  were  to  strangle  it,  unknown  to  its 
parents;  while  others  are  of  opinion  that  the  "stools" 
were  stone  troughs,  by  the  river  side — into  which,  when 
the  infants  were  washed,  they  were  to  be,  as  it  were,  ac- 
cidentally dropped.  17.  But  the  midw^ives  feared  God — 
Their  faith  Inspired  them  with  such  courage  as  to  risk 
their  lives,  by  disobeying  the  mandate  of  a  cruel  tyrant; 
but  it  was  blended  witli  weakness,  which  made  them 
shrink  from  speaking  the  truth,  the  whole  truth,  and 
nothing  but  the  truth.  30.  God  dealt  well  with  the 
midwives— This  represents  God  as  rewarding  them  for 
telling  a  lie.  Tliis  difficulty  is  wholly  removed  by  a  more 
correct  translation.  To  make  or  build  up  a  house  in  He- 
brew idiom,  means  to  have  a  numerous  progeny.  The 
passage  then  should  be  rendered  thus:  God  protected  the 
midwives,  and  the  people  waxed  very  mighty;  and  be- 
cause the  midwives  feared,  the  Hebrews  grew  and  pros- 
pered. 

CHAPTER   II. 

Ver.  1-10.  Birth  and  Preservation  of  Moses.  1. 
there  went  a  man  of  the  house  of  Zievi,  Ac— Amram 
was  the  husband,  and  Jochebed  the  wife  (cf.  ch.  6. 2;  Num- 
bers 26. 59).  The  marriage  took  place,  and  two  children, 
Miriam  and  Aaron,  were  born  some  years  before  the  in« 
fanticidal  edict.  H.  the  woman  .  .  .  bare  a  son,  Ac- 
Some  extraordinary  appearance  of  remarkable  comeli- 
ness led  his  parents  to  augur  his  future  greatness.  Beauty 
was  regarded  by  the  ancients  as  a  mark  of  the  Divine 
favour,  hid  him  three  months — The  parents  were  a 
pious  couple,  and  the  measures  they  took  were  prompted 
not  only  by  parental  attachment,  but  by  a  strong  faith  in 
the  blessing  of  God  prospering  their  endeavours  to  save 
the  infant.  3.  she  took  for  him  an  ark  of  bulrushes — 
papyrus,  a  thick,  strong,  and  tough  reed,  slime— the 
niud  of  the  Nile,  which,  when  hardened,  is  very  tena- 
cious, pitch— mineral  tar.  Boats  of  this  description  are 
seen  daily  floating  on  the  surface  of  the  river,  with  no 
other  caulking  than  Nile  mud  (cf.  Isaiab  18. 2),  and  they 
are  perfectly  water-tight,  unless  the  coating  is  forced 
off  by  stormy  weather,  flags— a  general  term  for  sea 
or  river-weed.  The  chest  was  not,  as  is  often  repre- 
sented, committed  to  the  bosom  of  the  water,  but  laid  on 
the  bank,  where  it  would  naturally  appear  to  have  been 
drifted  by  the  current  and  arrested  by  the  reedy  thicket. 
The  spot  is  traditionally  said  to  be  the  Isle  of  Rodah,  near 
Old  Cairo.  4.  his  sister— Miriam  would  probably  be  a 
girl  of  ten  or  twelve  years  of  age  at  the  time.  5.  the 
daughter  of  Pharaoh  came  down  to  wash  herself  at 
the  river- The  occasion  is  thought  to  have  been  a  re- 
ligious solemnity  which  the  royal  family  opened  by 
bathing  in  the  sacred  stream.  Peculiar  sacredness  was 
attached  to  those  portions  of  the  Nile  which  flowed  near 
the  temples.  The  water  was  there  fenced  off  as  a  protec- 
tion from  the  crocodiles;  and  doubtless  the  princess  had 
an  enclosure  reserved  for  her  own  use,  the  road  to  which 
seems  to  have  been  well  known  to  Jochebed.  walked 
along— in  procession  or  in  file,    she  sent  her  maid— her 


Mose^  Sympathy  for  the  Hebrews. 


EXODUS  III. 


His  Flight  to  Midian. 


Immediate  attendant.  The  term  is  different  from  that 
rendered  "  maidens."  6-9.  when  slie  Uad  opened  It,  slie 
saw  tlie  clilld— The  narrative  is  picturesque.  No  tale  of 
romance  ever  described  a  plot  more  skilfully  laid,  or 
more  full  of  interest  in  the  development.  The  expedient 
of  the  ark— the  slime  and  pitch— the  choice  of  the  time 
and  place— the  appeal  to  the  sensibilities  of  the  female 
breast— the  stationing  of  the  sister  as  a  watch  of  the  pro- 
ceedings—her timely  suggestion  of  a  nurse— and  the  en- 
gagement of  the  mother  herself— all  bespeak  a  more  than 
ordinary  measure  of  ingenuity  as  well  as  intense  solicitude 
on  the  part  of  the  parents.  But  the  origin  of  the  scheme 
■was  most  probably  owing  to  a  Divine  suggestion,  as  its 
success  was  due  to  an  overruling  Providence,  who  not  only 
preserved  the  child's  life,  but  provided  for  his  being 
trained  in  the  nurture  and  admonition  of  the  Lord. 
Hence  it  Is  said  to  have  been  done  by  faith  (Hebrews  11. 
23),  either  in  the  general  promise  of  deliverance,  or  some 
special  revelation  made  to  Amram  and  Jochebed— and  in 
this  view,  the  pious  couple  gave  a  beautiful  example  of  a 
Arm  reliance  on  the  word  of  God,  united  with  an  active 
use  of  the  most  suitable  means.  10.  SKe  brongUt  lilin 
unto  Pharaoh's  daughter— Though  it  must  have  been 
nearly  as  severe  a  trial  for  Jochebed  to  part  with  him  the 
second  time  as  the  first,  she  was  doubtless  reconciled  to  it 
by  her  belief  in  his  high  destination  as  the  future  de- 
liverer of  Israel.  His  age  when  removed  to  the  palace  Is 
not  stated ;  but  he  was  old  enough  to  be  well  instructed 
In  the  principles  of  the  true  religion;  and  those  early 
impressions,  deepened  by  the  power  of  Divine  grace,  were 
never  forgotten  or  effaced,  he  became  her  son— by 
adoption,  and  his  high  rank  afforded  him  advantages  in 
education,  which  in  the  providence  of  God  were  made 
subservient  to  far  different  purposes  from  what  his  royal 
patroness  intended,  she  called  his  name  Moses — His 
parents  might,  as  usual,  at  the  time  of  his  circumcision, 
have  given  him  a  name,  which  is  traditionally  said  to 
have  been  Joachim.  But  the  name  chosen  by  the  prin- 
cess, whether  of  Egyptian  or  Hebrew  origin,  is  the  only 
one  by  which  he  has  ever  been  known  to  the  church ;  and 
it  is  a  permanent  memorial  of  the  painful  incidents  of  his 
birth  and  infancy. 

11-2.5.  His  Sympathy  with  the  Hebkews.  11.  in 
those  days,  ■when  Moses  ■ivas  gro'wn — not  in  age  and 
stature  only,  but  in  power  as  well  as  in  renown  for  ac- 
complishments and  military  prowess  (Acts  7. 23).  There  is 
a  gap  here  in  the  sacred  history  which,  however,  is  sup- 
plied by  the  inspired  commentary  of  Paul,  Avho  has  fully 
detailed  the  reasons  as  well  as  extent  of  the  change  that 
tpok  place  in  his  worldly  condition ;  and  whether,  as  some 
say,  his  royal  mother  had  proposed  to  make  him  co-re- 
gent and  successor  to  the  crown,  or  some  other  circum- 
stances, led  to  a  declaration  of  his  mind,  he  determined 
to  renounce  the  palace  and  identify  himself  with  the  suf- 
.  fering  people  of  God  (Hebrews  11.21-26).  The  descent  of 
some  great  sovereigns,  like  Diocletian  and  Charles  V., 
from  a  throne  into  private  life,  is  nothing  to  the  sacrifice 
which  Moses  made  through  the  power  of  faith,  he  went 
out  unto  his  brethren— to  make  a  full  and  systematic 
Inspection  of  their  condition  in  the  various  parts  of  the 
country  where  they  were  dispersed  (Acts  7.  23),  and  he 
adopted  this  proceeding  in  pursuance  of  the  patriotic 
purpose  that  the  faith,  which  is  of  the  operation  of  God, 
wa«  even  then  forming  in  his  heart,  he  spied  an  Egyp- 
tian smiting  an  Hebrew — one  of  the  taskmasters  scourg- 
ing a  Hebrew  slave  without  any  just  cause  (Acts  7. 21), 
and  In  so  cruel  a  manner,  that  he  seems  to  have  died 
under  the  barbarous  treatment— for  the  conditions  of 
the  sacred  story  imply  such  a  fatal  issue.  The  sight  was 
new  and  strange  to  him,  and  though  pre-eminent  for 
meekness  (Numbers  12.3),  he  was  fired  with  indignation. 
1^.  he  slew  the  Egyptian,  and  l»ld  him  In  the  sand— 
This  act  of  Moses  may  seem,  and  indeed  by  some  has 
been  condemned  as  rash  and  unjustifiable- in  plain  terms 
a  deed  of  assassination.  But  we  must  not  judge  of  his 
action  in  such  a  country  and  age  by  the  standard  of  law 
and  the  notions  of  right  which  prevail  in  our  Christian 
land ;  and,  besides,  not  only  is  it  not  spoken  of  as  a  crime 


in  Scripture  or  as  distressing  the  perpetrator  with  re- 
morse, but  according  to  existiiig  customs  among  nomadic 
tribes,  he  was  bound  to  avenge  the  ulood  of  a  brother. 
The  person  he  slew,  however,  being  a  government  ofl[icer, 
he  had  rendered  himself  amenable  to  the  laws  of  Egypt, 
and  therefore  he  endeavoured  to  screen  himself  from  the 
consequences  by  concealment  of  the  corpse.  13, 14.  t-*vo 
nten  of  the  Hebrews  strove  together — His  benevolent 
mediation  in  this  strife — though  made  in  the  kindest  and 
mildest  manner,  was  resented,  and  the  taunt  of  the  ag- 
gressor showing  that  Moses'  conduct  on  the  preceding 
day  had  become  generally  known,  he  determined  to  con- 
sult his  safety  by  immediate  flight  (Hebrews  11. 27).  These 
two  incidents  prove  that  neither  were  the  Israelites  yet 
ready  to  go  out  of  Egypt,  nor  Moses  prepared  to  be  their 
leader  (James  1. 20).  It  was  by  the  staff  and  not  the  sword 
— by  the  meekness,  and  not  the  wrath  of  Moses  that  God 
was  to  accomplish  that  great  work  of  deliverance.  Both 
he  and  the  people  of  Israel  were  for  forty  years  longer  cast 
into  the  furnace  of  affliction,  yet  it  was  therein  that  He 
had  chosen  them  (Isaiah  48. 10).  15.  Aloses  fled  from  the 
face  of  Pharaoh — his  flight  took  place  in  the  second  year 
of  Thothmes  I.  d-»velt  In  the  land  of  Mldlan— situated 
on  the  eastern  sliore  of  the  gulf  of  the  Red  Sea,  and  oc- 
cupied by  the  posterity  of  Midian  the  son  of  Cush.  The 
territoBy  extended  northward  to  the  top  of  the  gulf,  and 
westward  far  across  the  desert  of  Sinai.  And  from  their 
position  near  the  sea,  they  early  combined  trading  with 
pastoral  pursuits  (Genesis  37.28).  The  head-quarters  of 
Jethro  are  supposed  to  have  been  where  Dahab-Madian 
now  stands;  and  from  Moses  coming  direct  to  that  place, 
he  may  have  travelled  with  a  caravan  of  merchants.  But 
another  place  is  fixed  by  tradition  in  Wady  Shuweib,  or 
Jethro's  valley,  on  the  east  of  the  mountain  of  Moses. 
sat  do-tvn  by  a  -*vell— See  on  Genesis  29.3.  16-32.  the 
priest  of  Mldlan— As  the  ofllcers  were  usually  conjoined, 
he  was  the  ruler  also  of  the  people  called  Cushites  or 
Ethiopians,  and  like  many  other  chiefs  of  pastoral  people 
In  that  early  age,  he  still  retained  the  faith  and  worship 
of  the  true  God.  seven  daughters — were  shepherdesses 
to  whom  Moses  was  favourably  introduced,  by  an  act  of 
courtesy  and  courage  in  protecting  them  from  the  rude 
shepherds  of  some  neighbouring  tribe  at  a  well.  He  after- 
wards formed  a  close  and  permanent  alliance  witli  this 
family,  by  marrying  one  of  the  daughters,  Zipporah  (a 
little  bird),  called  a  Cushite  or  Ethiopian  (Numbers  12. 1), 
and  whom  he  doubtless  obtained  in  the  manner  of  Jacob 
by  service.  He  had  by  her  two  sons,  whose  names  were, 
according  to  common  practice,  commemorative  of  inci- 
dents in  the  family  history.  23.  The  king  of  Egypt 
died  t  and  the  children  of  Israel  sighed  by  reason  of 
the  bondage— The  language  seems  to  imply  that  the  Is- 
raelites had  experienced  a  partial  relaxation,  probably 
through  the  influence  of  Moses'  royal  patroness;  but  in 
the  reign  of  her  father's  successor  the  persecution  was  re- 
newed with  increased  severity. 

CHAPTER   III. 

Ver,  1-22.  Divine  Appearance  and  Cobibiission  to 
Moses,  l.  Now^  Moses  Itept the  floclc — This  employment 
he  had  entered  on  in  furtherance  of  his  matrimonial 
views  (see  on  oh.  2.  21),  but  it  is  probable  he  was  continuing 
his  service  now  on  otlier  terms  like  Jacob  during  the  lat- 
ter years  of  his  stay  with  Laban. (Genesis  30. 28).  he  led 
the  flock  to  the  back  side  of  the  desert — t.  e.,  on  the  west 
of  the  desert  [Gesenius],  and  assuming  Jethro's  head- 
quarters to  have  been  at  Dahab — the  route  by  which  :MoseM 
led  his  flock  must  have  been  west  through  the  wide  valley 
called  by  the  Arabs,"Wady-es-Zugherah  [Robinson],  which 
conducted  into  the  interior  of  the  wilderness.  Mountain 
of  God— so  named  either  according  to  Hebrew  idiom  from 
its  great  height,  as  "great  mountains," //ebrew,  "moun- 
tains of  God"  (Psalm 36.  6);  "goodly  cedars," /fe6r«<i,  "ce- 
dars of  God"  (Psalm  80. 10),  or  some  think  from  its  being 
the  old  abode  of  "  the  glory ;"  or  finally  from  its  bel  ng  the 
theatre  of  transactions  most  memorable  in  the  history 
of  the  true  religion  to  Horeb— rather,  Horeb-ward.    Ho- 

49 


Trie  Commission  of  Moses. 


EXODUS  IV. 


Miraculous  Change  of  his  Hod,  etc 


reb,  i.  e.,  dry,  desert,  was  the  general  name  for  the  moun- 
tainous district  in  which  Sinai  is  situated,  and  of  wliicli 
it  is  a  part.  (See  on  cli.  19.)  It  was  used  to  designate  the 
region  comprehending  that  immense  range  of  loftv,  deso- 
late, and  barren  hills,  at  tlie  base  of  whicli,  however,  tliere 
are  not  only  many  patclies  of  verdure  to  be  seen,  but  al- 
most all  tlie  valleys,  or  tcadys,  as  they  are  called,  show  a 
thin  coating  of  vegetation— which,  towards  the  south,  be- 
comes more  luxuriant.  The  Arab  shepherds  seldom  take 
their  flocks  to  a  greater  distance  than  one  day's  journey 
from  tlieir  camp.  Moses  must  have  gone  at  least  two  days' 
Journey,  and  although  he  seems  to  have  been  only  follow- 
ing his  pastoral  course,  tliat  region,  from  its  numerous 
springs  in  the  clefts  of  the  rocks,  being  tlie  cliief  resort  of 
the  tribes  during  the  summer  heats,  the  Providence  of  God 
led  liim  thither  for  an  important  purpose,  a,  3.  tlie  An- 
gel of  the  liOrcl  appeared  unto  liim  in  a  flame  of  fire — 
It  is  common  in  Scriptures  to  represent  tlie  elements  and 
operations  of  nature,  as  winds,  Arcs,  earthquakes,  pesti- 
lence, every  thing  enlisted  in  executing  the  Divine  will,  as 
the  "angels"  or  messengers  of  God.  But  in  such  cases 
God  himself  is  considered  as  really,  though  invisibly, 
pi-esent;  Here  the  preternatural  fire  may  be  primarily 
meant  by  the  expression  "Angel  of  the  Lord;"  but  it  is 
clear  that  under  this  symbol,  the  Divine  Being  was  pres- 
ent, whose  name  is  given  {v.  4, 6),  and  elsewhere  ctilled  the 
angel  of  the  covenant,  Jehovah -Jesus,  ont  of  tlie  midst 
of  a  busH — The  wild  acacia  or  thorn,  with  wliich  that  des- 
ert abounds,  and  wliich  is  generally  dry  and  brittle,  so 
much  so,  that  at  certain  seasons,  a  spark  might  kindle  a 
district  far  and  wide  into  a  blaze.  A  fire,  therefore,  being 
in  the  midst  of  such  a  desert  bush  was  a  "great  sight."  It 
iB  generally  supposed  to  have  been  emblematic  of  the  Is- 
raelites' condition  in  Egypt— oppressed  by  a  grinding  ser- 
vitude and  a  bloody  persecution,  and  yet,  in  spite  of  the 
cruel  policy  that  was  bent  on  annihilating  them,  they 
continued  as  numerous  and  thriving  as  ever.  Tlie  reason 
was  "  God  was  in  the  midst  of  them."  Tlie  sj-mbol  may 
also  represent  the  present  state  of  the  Jews,  as  well  as  of 
the  Church  generally  in  the  world.  4.  -wlicn  tlie  Lord 
sa-^v  tliat  lie  turned  aside  to  see — Tlie  manifestations 
which  God  anciently  made  of  himself  were  always  ac- 
companied by  clear,  unmistakable  signs  that  the  com- 
munications were  really  from  heaven.  This  certain  evi- 
dence was  given  to  Moses.  He  saw  a  fire,  but  no  human 
agent  to  kindle  it;  he  heard  a  voice,  but  no  human  lips 
from  which  it  came ;  he  saw  no  living  Being,  but  One  was 
In  the  bush,  in  the  heat  of  the  flames,  who  knew  him  and 
addressed  him  by  name.  Who  could  this  be  but  a  Divine 
Being?  5.  put  off  thy  slioes — The  direction  was  in  con- 
formity with  a  usage  which  was  well  known  to  Moses— 
for  the  Egyptian  priests  observed  it  in  their  temples,  and 
which  is  observed  in  all  Eastern  countries — where  the  peo- 
ple take  ofl"  their  shoes  or  sandals,  as  we  do  our  hats.  But 
the  Eastern  idea  is  not  precisely  the  same  as  the  Western. 
With  us,  the  removal  of  the  hat  is  an  expression  of  rever- 
ence for  the  place  we  enter,  or  ratlier  of  Him  who  is  wor- 
shipped there.  With  them  the  removal  of  the  shoes  is  a 
confession  of  personal  defilement,  and  conscious  unwor- 
thiness  to  stand  in  the  presence  of  unspotted  holiness. 
6-8.  I  am  tlie  God  .  .  ,  come  doMni  to  deliver — The  rev- 
erential awe  of  Moses  must  have  bee^i  relieved  by  the  Di- 
vine Speaker  (see  on  Matthew  22. 32),  announcing  himself 
In  his  covenant  character,  and  by  the  M'elcome  intelli- 
gence communicated.  Moreover,  the  time,  as  well  as  all 
the  circumstances  of  this  miraculous  appearance  were 
such  as  to  give  him  an  illustrious  display  of  God's  faith- 
fulness to  his  promises.  The  period  of  Israel's  Journey 
and  affliction  in  Egypt  had  been  predicted  (Genesis  15. 13), 
and  it  was  during  the  last  year  of  the  term  which  had  still 
to  run  that  the  Lord  appeared  in  the  burning  bush.  10- 
2:3.  Come  now  tKerefore,  and  I  will  send  tliee— Con- 
sidering the  patriotic  views  that  had  formerly  animated 
the  breast  of  Moses,  we  might  have  anticipated  that  no 
mission  could  have  been  more  welcome  to  his  heart  than 
to  be  employed  in  the  national  emancipation  of  Israel. 
But  he  evinced  great  reluctance  to  it  and  stated  a  variety 
Of  objections,  all  of  which  were  successfully  met  and  re- 
50 


moved— and  the  happy  Issue  of  his  labours  was  minutely 
described. 

CHAPTEE  IV. 
Ver.  1-31.  MiRACULOtJS  Change  of  the  Rod,  &c.  1. 
But  hetiolA—IIebreiv,  "  If,"  "  perhaps,"  "  they  will  not  be- 
lieve me" — What  evidence  can  I  produce  of  my  Divine 
mission  ?  There  was  still  a  want  of  full  confidence,  not 
In  the  character  and  Divine  power  of  his  employer,  but  in 
His  presence  and  power  always  accompanying  him.  He 
Insinuated  that  his  communication  might  be  rejected  and 
himself  treated  as  an  impostor.  2.  Tlie  Lord  said,  .  .  . 
Wliat  is  that  in  tliine  Iiand  T — The  question  was  put  not 
to  elicit  information  which  God  required,  but  to  draw  the 
particular  attention  of  Moses.  A  rod— probably  the 
shepherd's  crook— among  the  Arabs,  a  long  staflT,  with  a 
curved  head,  varying  from  three  to  six  feet  in  length. 
6.  Put  no-»v  tliiiie  hand  into  tliy  bosom — the  open  part 
of  his  outer  robe,  worn  about  the  girdle.  9.  take  of  tlie 
■water  of  tlie  river— Nile.  Those  miracles,  two  of  which 
were  wrought  then,  and  the  third  to  be  performed  on  his 
arrival  in  Goshen,  were  at  first  designed  to  encourage 
himself  as  satisfactory  proofs  of  his  Divine  mission,  and 
to  be  repeated  for  the  special  confirmation  of  his  embassy 
before  the  Israelites.  10-13.  1  am  not  eloquent — It  is 
supposed  that  Moses  laboured  under  a  natural  defect  of 
utterance,  or  had  a  difiiculty  in  the  free  and  fluent  ex- 
pression of  his  ideas  in  the  Egyptian  language,  which  he 
had  long  disused.  This  new  objection  was  also  overruled, 
but  still  Moses,  who  foresaw  the  manifold  diflicultics  of 
the  undertaking,  was  anxious  to  be  freed  from  the  respon- 
sibility, 14;.  the  anger  of  the  Lord  was  kindled 
against  Moses — The  Divine  Being  is  not  subject  to  ebul- 
litions of  passion;  but  his  displeasure  was  manifested  by 
transferring  the  honour  of  the  priesthood,  which  would 
otherAvise  have  been  bestowed  on  Moses,  to  Aaron,  who 
was  from  this  time  destined  to  be  the  head  of  the  house 
of  Levi  (1  Chronicles  23.  13).  Marvellous  had  been  liiS' 
condescension  and  patience  in  dealing  with  Moses ;  and 
now  every  remaining  scruple  was  removed  by  the  unex- 
pected and  welcome  intelligence  that  his  brother  Aaron 
Avas  to  be  his  colleague.  God  kncAV  from  the  beginning 
what  Moses  would  do,  but  he  reserves  this  motive  to  the 
last  as  the  strongest  to  rouse  his  languid  heart,  and  Moses 
now  fully  and  cordially  complied  with  the  call.  If  we  are 
surprised  at  his  backwardness  amidst  all  the  signs  and 
promises  that  were  given  him,  we  must  admire  his  can- 
dour and  honesty  in  recording  it.  18.  Moses  .  .  .  re- 
turned to  Jethro— Being  in  his  service,  it  was  right  to 
obtain  his  consent,  but  Moses  evinced  piety,  humility, 
and  prudence,  in  not  divulging  tlie  special  object  of  his 
journey.  19.  all  the  men  are  dead  -wliich  sought  thy 
life— The  death  of  the  Egyptian  monarch  took  place  in 
the  four  hundred  and  twenty-ninth  year  of  tlie  Hebrew 
sojourn  in  that  land,  and  that  event,  according  to  the  law 
of  Egypt,  took  ofl"  his  proscription  of  Moses,  if  it  had 
been  publicly  issued,  20.  Moses  took  his  ivlte  and 
sons,  and  set  them  upon  an  ass — Scptuugint,  "asses," 
Those  animals  are  not  now  used  in  the  desert  of  Sinai, 
except  by  the  Arabs  for  short  distances,  returned— en- 
tered on  his  Journey  towards  Egypt,  he  took  the  rod  of 
God— so  called  from  its  being  appropriated  to  His  service, 
and  because  whatever  miracles  it  might  be  employed  in 
performing  would  be  wrought  not  by  its  inherent  prop- 
erties, but  by  a  Divine  poAver  folloAving  on  its  use.  (Cf. 
Acts  3. 12).  24.  inn— Hebrew,  a  halting-place  for  the  night, 
tlie  Lord  met  liim,  and  souglit  to  Idll  him — i.  e.,  he 
was  either  overAvhelmed  with  mental  distress  or  OA'cr- 
taken  by  a  sudden  and  dangerous  malady,  Tlie  narrative 
is  obscure,  but  the  meaning  seems  to  be,  that,  led  during 
his  illness  to  a  strict  self-examination,  he  was  deeply 
pained  and  grieved  at  the  thought  of  having,  to  please  his 
Avife,  postponed  or  neglected  the  circumcision  of  one  of 
his  sons,  probably  the  younger.  To  dishonour  that  sign 
and  seal  of  the  covenant  was  criminal  in  any  IIobreAir, 
peculiarly  so  in  one  destined  to  be  the  leader  and  dellA-ci'or 
of  the  HebreAvs;  and  he  seems  to  have  felt  his  sickness  as 
a  merited   chastisement  for  his  sinful  omission.     Con- 


First  Interview  with  Pharaoh. 


EXODUS  V,  VI. 


Renewal  of  the  Promise. 


cerned  for  her  husband's  safety,  Zipporah  overcomes  her 
maternal  feelings  of  aversion  to  the  painful  rite,  performs 
herself,  by  means  of  one  of  the  sharp  flints  with  which 
part  of  the  desert  abounds,  an  operation  wliicli  lior  lius- 
band,  on  whom  the  duty  devolved,  was  unable  to  do,  and 
having  brought  the  bloody  evidence,  exclaimed  in  tlie 
painful  excitement  of  her  feelings  that  from  love  to  him 
she  had  risked  the  life  of  her  child.  [Calvin,  Bullixger, 
RoSENMtJiiiiEK.]  26.  So  lie  let  liim  go— Moses  recovered ; 
but  the  remembrance  of  this  critical  period  in  his  life 
would  stimulate  the  Hebrew  legislator  to  enforce  a  faitli- 
ful  attention  to  the  riglit  of  circumcision,  when  it  was 
established  as  a  Divine  ordinance  in  Israel,  and  made 
their  peculiar  distinction  as  a  people.  37.  Aaron  met 
liim  In  tlie  mount  of  Gotl  and  Icissetl  hlni — After  a 
separation  of  forty  years,  their  meeting  would  be  mutually 
happy.  Similar  are  the  salutations  of  Arab  friends  when 
they  meet  In  the  desert  still;  conspicuous  is  the  kiss  on 
each  side  of  the  head.  39.  Moses  and  Aaron  -went — 
towards  Egypt,  Zipporah  and  her  sons  having  been  sent 
back.  (Cf.  ch.  18.  2).  gathered  .  .  .  all  tlie  elders — Aaron 
was  spokesman,  and  Moses  performed  the  appointed 
miracles— through  which  "the  people,"  i.e.,  the  elders, 
believed  (1  Kings  17.24;  Joshua  3.  2),  and  received  tlie 
joyful  tidings  of  the  errand  on  which  Jloses  had  come 
with  devout  thanksgiving.  F'ormerly  they  had  slighted 
the  message  and  rejected  the  messenger.  Formerly  Moses 
had  gone  in  his  own  strengtli,  now  ho  goes  leaning  on 
God,  and  strong  only  tlirough  faith  in  Him  who  had  sent 
Dim.  Israel  also  had  been  taught  a  useful  lesson,  and  it 
was  good  for  both  that  they  had  been  afflicted. 

CHAPTER    V. 

Ver.  1-23.  First  Interview  with  Pharaoh.  1.  Moses 
nnd  Aaron  -went  In — As  I'epresentatives  of  the  Hebrews, 
they  were  entitled  to  ask  an  audience  of  tlio  king,  and 
their  thorough  Egyptian  training  taught  them  how  and 
when  to  seek  it.  and  told  Pliaraoli — when  introduced, 
tliey  delivered  a  message  in  the  name  of  tlie  God  of 
Israel.  This  is  the  first  time  He  is  mentioned  by  that 
national  appellation  in  Scripture.  It  seems  to  have  been 
used  by  Divine  direction  (cli.  4.  2),  and  designed  to  put 
honour  on  the  Helirews  in  tlieir  depressed  condition  (He- 
brews 11.  IG).  2.  Pharaoli  said,  "\V5io  Is  tjie  Lord. — ratlier 
"  Jeliovah."  Lord  was  a  common  name  applied  to  objects 
of  worship;  but  Jeliovah  was  a  name  lie  liad  never  heard 
of;  he  estimated  the  character  and  power  of  this  God  by 
tiie  abject  and  miserable  condition  of  the  worshippers, 
and  concluded  that  He  held  as  low  a  rank  among  the  gods 
as  his  people  did  in  the  nation.  To  demonstrate  tlie 
supremacy  of  the  true  God  over  all  the  gods  of  Egypt, 
was  the  design  of  the  plagues.  I  kno^v  not  tUe  Lord, 
neltUer -will  I  let  Israel  go— As  his  honour  and  interest 
were  both  involved  he  determined  to  crush  this  attempt, 
and  in  a  tone  of  insolence,  or  perhaps  profanity,  rejected 
the  request  for  the  release  of  the  Hebrew  slaves.  3.  TUe 
God  of  the  Hebre-ivs  Iiatli  met  AvitU  us — Instead  of  being 
provoked  into  reproaches  or  throats,  they  mildly  assured 
him  that  it  was  not  a  proposal  originating  among  them- 
pclves,  but  a  duty  enjoined  on  them  by  their  God.  They 
had  for  a  long  series  of  years  been  debarred  from  the 
privilege  of  religious  worship,  and  as  there  was  reason  to 
fear  that  a  continued  neglect  of  Divine  ordinances  would 
uraw  down  upon  them  the  judgments  of  offended  heaven, 
iney  begged  permission  to  go  three  days'  journey  into  the 
desert^a  place  of  seclusion— where  their  sacrificial  ob- 
servances would  neither  suffer  interruption  nor  give 
umbrage  to  the  Egyptians.  In  saying  this,  they  concealed 
their  ultimate  design  of  abandoning  the  kingdom,  and  by 
making  this  partial  request  at  first,  they  probably  wished 
to  try  the  king's  temper  before  they  disclosed  their  inten- 
tions any  farther.  But  they  said  only  what  God  had  put  in 
their  mouths  (ch.  3. 12, 18),  and  this  "  legalizes  the  specific 
act,  while  it  gives  no  sanction  to  tlie  general  habit  of  dis- 
simulation." [Chalmers.]  4.  Wherefore  do  ye,  Moses 
nnd  Aaron,  let  the  people  from  their  works  1  &c.— Wi  th- 
out  taking  any  notice  of  what  they  had  said,  he  treated 


them  as  ambitious  demagogues,  who  were  appealing  to 
the  superstitious  feelings  of  the  people,  to  stir  up  sedition, 
and  diffuse  a  spirit  of  discontent,  wliich  spreading  tlirough 
so  vast  a  body  of  slaves,  miglit  endanger  tlie  peace  of  the 
country,  6.  Pharaoli  commanded— It  was  a  natural 
consequence  of  the  liigh  displeasure  created  by  this  in- 
terview, that  he  should  put  additional  burdens  on  the 
oppressed  Israelites,  tasltmasters— Egyptian  overseeis 
appointed  to  exact  labour  of  the  Israelites,  officers-^ 
Hebrews  placed  over  their  lirethren,  under  the  taskmas- 
ters, precisely  analogous  to  the  Arab  officers  set  over  the 
Arab  Fellahs,  the  poor  labourers  in  modern  Egj-pt.  7. 
ye  shall  no  more  give  the  people  stra'iv  to  make 
brick— The  making  of  bricks  appears  to  have  been  a 
government  monopoly,  as  the  ancient  bricks  are  nearly 
all  stamped  with  the  name  of  a  king,  and  they  were 
formed,  as  they  are  still  in  Lower  Egypt,  of  clay  mixed 
with  chopped  straw,  and  dried  or  hardened  in  the  sun. 
The  Israelites  wore  employed  in  this  drudgery;  and 
though  they  still  dwelt  in  Goshen,  and  held  property  in 
flocks  and  herds,  they  were  compelled  in  rotation  to  serve 
in  the  brick-quarries,  pressed  in  alternating  groups,  just 
as  the  fellaheen  or  peasants  are  marclied  by  press-gangs 
In  the  same  country  still,  let  them  go  and  gather  straw 
f<[»r  themselves,  &c. — The  enraged  despot  did  not  issue 
orders  to  do  an  impracticable  thing.  The  Egyptian  reap- 
ers in  the  corn-harvest  were  accustomed  merely  to  cut  off 
the  ears  and  leave  the  stalk  standing.  8.  tale— an  ap- 
pointed number  of  bricks.  The  materials  of  their  labour 
were  to  be  no  longer  supplied,  and  yet,  as  the  same 
amount  of  produce  was  exacted  daily,  it  is  impossible  to 
iaiagine  more  aggravated  cruelty— a  more  perfect  speci- 
men of  Oriental  despotism.  13.  So  the  people  were 
scattered— It  w.as  an  immense  grievance  to  the  laljourers 
individually,  but  there  would  be  no  hindrance  from  the 
husbandmen  whose  flclds  they  entered,  as  almost  all  the 
lands  of  Egypt  were  in  the  possession  of  the  crowu 
(Genesis  47.20).  1.3-19.  tasksnasters  hasted  them  .  .  . 
officers  .  .  .  beaten — As  the  nearest  flclds  were  bared, 
and  the  people  had  to  go  farther  for  stubble,  it  was  itn- 
possible  for  them  to  meet  the  demand  by  the  usual  tale 
of  bricks.  "The  beating  of  the  officers  is  just  what  might 
have  been  expected  from  an  Eastern  tyrant,  especially  in 
the  valley  of  the  Nile,  as  it  appears  from  the  monuments, 
that  ancient  Egypt,  like  modern  China,  M^as  principally 
governed  by  the  stick."  [Taylor.]  "The  mode  of  beat- 
ing was  by  the  offender  being  laid  flat  on  tlie  ground,  and 
generally  held  by  the  hands  and  feet  while  the  chastise- 
ment was  administered."  [Wilkinson.]  (Deuteronomy 
25.  2.)  A  picture  representing  tlie  Hebrews  on  a  brieJc- 
fleld,  exactly  as  described  in  this  chapter,  was  found  i:i 
an  Egyptian!  tomb  at  Thebes.  30,  31.  They  met  Moses. 
.  .  .  The  Lord  look  upon  yoii,  and  judge — Tlius  the  de- 
liverer of  Israel  found  that  this  patriotic  interference  did, 
in  the  flrst  instance,  only  aggravate  the  evil  he  wished  to 
remove,  and  that  instead  of  receiving  the  gratitude,  he 
was  loaded  with  the  reproaches  of  his  countrymen.  But 
as  the  greatest  darkness  is  immediately  before  the  dawn, 
so  the  people  of  God  are  often  plunged  into  the  deepest 
affliction  when  on  the  eve  of  their  deliverance,  and  so  it 
was  in  this  case. 

CHAPTER    VI. 

Ver.  1-13.  Renewal  of  the  Puojiise.  1.  Lord  said 
unto  Moses— The  Lord,  who  is  long-suffering  and  in- 
dulgent to  the  errors  and  Inflrmities  of  his  people,  made 
allowance  for  the  mortiflcation  of  Moses  as  the  result  of 
this  flrst  interview,  and  cheered  him  with  the  assurance 
of  a  speedy  and  successful  termination  to  his  embassy. 
3.  And  God  spake  unto  Moses — For  his  further  encour- 
agement, there  was  made  to  him  an  empliatic  repetition 
of  the  promise  (eh.  3.20).  3.  I  ,  .  .  God  Almighty— All 
enemies  must  fall,  all  difficulties  must  vanish  before  my 
Omnipotent  power,  and  the  patriarchs  had  abundant 
proofs  of  this,  but  by  my  name,  Ac. — rather,  inter- 
rogatively, by  my  name  Jehovah  was  I  not  known  to 
them?  Am  not  I,  the  Almighty  God  who  pledged  my 
honour  for  the  fulfllraent  of  the  covenant,  also  tlie  seif- 

51 


Genealogy  oj  Motes. 


EXODUS  VII. 


His  Second  Interview  with  Pharaoh, 


existent  God  who  lives  to  accomplisli  it.  Rest  assured, 
therefore,  that  I  shall  bring  it  to  pass.  This  passage  has 
occasioned  much  discussion ;  and  it  has  been  thought  by 
many  to  intimate  that  as  the  name  Jehovah  was  not 
known  to  the  patriarchs,  at  least  in  the  full  bearing  or 
practical  experience  of  it,  the  honour  of  the  disclosure 
was  reserved  to  Moses,  who  was  the  first  sent  with  a 
iiiessage  in  the  name  of  Jehovah,  and  enabled  to  attest 
it  by  a  series  of  public  miracles.  9-11.  Moses  spake  so 
unto  tiie  cliildreii  ot  Israel — The  increased  severities 
inflicted  on  the  Israelites  seem  to  have  so  entirely  crushed 
their  spirits,  as  well  as  irritated  them,  that  they  refused 
to  listen  to  any  more  communications  (ch.  14. 12).  Even 
the  faith  of  Moses  himself  was  faltering ;  and  he  would 
have  abandoned  the  enterprise  in  despair  had  he  not  re- 
ceived a  positive  command  from  God  to  revisit  the  people 
without  delay,  and  at  the  same  time  renew  their  demand 
on  the  Icing  in  a  more  decisive  and  peremptory  tone. 
13.  ho^v  then  shall  .  .  .  \»lio  an»  of  nncircnmclsed 
lipsl — A  metaphorical  expression  among  the  Hebrews, 
wlio,  taught  to  look  on  the  circumcision  of  any  part  as 
denoting  perfection,  signified  its  deficiency  or  unsuitable- 
ness  by  uncircumcision.  The  words  here  express  how 
IDainfully  Moses  felt  his  want  of  utterance  or  persuasive 
oratory.  He  seems  to  have  fallen  into  the  same  deep  de- 
spondency as  his  brethren,  and  to  be  shrinking  with 
iiei-vous  timidity  from  a  difftcult,  if  not  desperate  cause. 
If  he  had  succeeded  so  ill  with  the  people,  wliose  dearest 
interests  were  all  involved,  what  better  hope  could  he 
entertain  of  his  making  more  impression  on  tlie  heart  of 
a  king  elated  with  pride  and  strong  in  the  possession  of 
absolute  power?  How  strikingly  was  the  indulgent  for- 
bearance of  God  displayed  towards  his  people  amid  all 
their  backwardness  to  hail  his  announcement  of  ap- 
proaching deliverance !  No  perverse  complaints  or  care- 
less indifference  on  their  part  retarded  the  development 
of  His  gracious  purposes.  On  the  contrary,  here,  as 
generally,  the  course  of  his  providence  is  slow  in  the 
infliction  of  judgments,  while  it  moves  more  quickly, 
as  it  were,  when  misery  is  to  be  relieved  or  benefits  con- 
ferred. 

lt-30.  The  Genealogy  of  Moses.  14.  These  be  the 
lieads  of  their  fathers'  houses — chiefs  or  governors  of 
their  house*.  The  insertion  of  this  genealogical  table  in 
this  part  of  the  narrative  was  intended  to  autlienticate 
tlie  descent  of  Moses  and  Aaron.  Both  of  them  were 
oommissloned  to  act  so  important  a  part  in  the  events 
transacted  in  the  court  of  Egypt,  and  afterwards  elevated 
to  so  high  offices  in  the  government  and  Church  of  God, 
that  it  was  of  the  utmost  importance  that  their  lineage 
sliould  be  accurately  traced.  Reuben  and  Simeon  being 
the  eldest  of  Jacob's  sons,  a  passing  notice  is  taken  of 
them,  and  then  the  historian  advances  to  tlie  enumera- 
tion of  the  principal  persons  in  the  house  of  Levi.  20. 
Amram  took  him  Jochebcd  his  father's  sister  to  -wife 
—The  Septuagint  and  Syriac  versions  render  it  his  cousin. 
33.  Elisheba— I.  e.,  Elizabethan.  These  minute  particu- 
lars recorded  of  the  family  of  Aaron,  while  he  lias  passed 
over  liis  own,  indicate  the  real  modesty  of  Moses.  An 
ambitious  man  or  an  impostor  would  have  acted  in  a 
different  manner. 

CHAPTER   VII. 

Ver.  1-25.  Second  Interview  with  Pharaoh.  1. 
the  liord  said  nuto  Moses — He  is  here  encouraged  to 
wait  again  on  th(b  king — not,  however,  as  formerly,  in 
the  attitude  of  a  humble  suppliant,  but  now  armed  with 
credentials  as  God's  ambassador,  and  to  make  his  de- 
mand in  a  tone  and  manner  which  no  earthly  monarcli 
or  court  ever  witnessed.  I  have  made  thee  a  God — made, 
i.  e.,  set,  appointed;  "a  god,"  i.  e.,  he  was  to  act  in  this 
business  as  God's  representative,  to  act  and  speak  in  his 
name,  and  to  perform  things  beyond  the  ordinary  course 
of  nature.  The  Orientals  familiarly  say  of  a  man  who  is 
eminently  great  or  wise  "he  is  a  god"  among  men. 
Aaron  thy  brother  shall  be  thy  prophet — i.  e.,  inter- 
preter or  spokesman.  The  one  was  to  be  the  vicegerent 
,52 


of  God,  and  the  other  must  be  considered  the  speaker 
throughout  all  the  ensuing  scenes,  even  though  his  name 
is  not  expressly  mentioned.  3.  I  will  harden  Pharaoli'a 
heart— This  would  be  the  result.  But  the  Divine  message 
would  be  the  occasion,  not  the  cause  of  the  king's  Impenitent 
obduracy.  4,  5.  I  may  lay  mine  hand  upon  E^gypt,  &c. 
—The  succession  of  terrible  judgments  with  which  the 
country  was  about  to  be  scourged  would  fully  demon- 
strate the  supremacy  of  Israel's  God.  7.  Moses  was  four- 
score years — This  advanced  age  was  a  pledge  that  they 
had  not  been  readily  betrayed  into  a  rash  or  hazardous 
enterprise,  and  that  under  its  attendant  infirmities  they 
could  not  have  carried  through  the  work  on  which  they 
were  entering  had  they  not  been  supported  by  a  Divine 
hand.  8.  When  Pharaoh  shall  speak  unto  you,  &c.— 
The  king  would  naturally  demand  some  evidence  of  their 
having  been  sent  from  God ;  and  as  he  would  expect  the 
ministers  of  his  own  gods  to  do  the  same  works,  the  con- 
test, in  the  nature  of  the  case,  would  be  one  of  miracles. 
Notice  has  already  been  taken  of  the  rod  of  Moses  (ch.  4. 
2),  but  rods  were  carried  also  by  all  nobles  and  oflftcial  per- 
sons in  the  court  of  Pharaoh.  It  was  an  Egyptian  custom, 
and  tlie  rods  were  symbols  of  authority  or  rank.  Hence 
God  commanded  his  servants  to  use  a  rod.  10.  Aaron 
cast  down  Iiis  rod  before  Pharaoh,  &c. — It  is  to  be  pre- 
sumed that  Pliaraoh  had  demanded  a  proof  of  their  Divine 
mission.  11.  then  Pliaraolt  also  called  the  wise  men 
and  tlie  sorcerers,  &c. — His  object  in  calling  them  was  to 
ascertain  whetlier  this  doing  of  Aaron's  was  really  a 
work  of  Divine  power  or  merely  a  feat  of  magical  art. 
The  magicians  of  Egypt  in  modern  times  have  been  long 
celebrated  adepts  in  charming  serpents,  and  particularly 
by  pressing  the  nape  of  the  neck,  they  throw  them  into  a 
kind  of  catalepsy,  which  renders  them  stiff  and  immov- 
able—thus seeming  to  change  them  into  a  rod.  They  con- 
ceal tlie  serpent  about  their  persons,  and  by  acts  of  leger- 
demain produce  it  from  their  dress,  stiff  and  straight  as  a 
rod.  Just  tlie  same  tricli  was  played  off  by  their  ancient 
predecessors,  the  most  renowned  of  whom,  Jannes  and 
Jambres  (2  Timothy  3.  8),  were  called  in  on  this  occasion. 
They  had  time  after  tiie  summons  to  make  suitable  prep- 
arations— and  so  it  appears  tliey  succeeded  by  their  "en- 
chantments" in  practising  an  illusion  on  the  senses.  13. 
but  Aaron's  rod  s'^vallo'wed  up  their  rods,  &c.— This 
was  what  they  could  not  be  prepared  for,  and  the  dis- 
comfiture appeared  in  the  loss  of  their  rods,  which  were 
probably  real  serpents.  14.  Fharaoln's  heart  is  hardened 
— Whatever  miglit  have  been  his  first  impressions,  they 
were  soon  dispelled;  and  when  he  found  his  magicians 
making  similar  attempts,  he  concluded  that  Aaron's 
affair  was  a  magical  deception,  the  secret  of  which  was 
not  known  to  his  wise  men.  15.  Get  thee  unto  Pharaoli 
—Now  therefore  began  those  appalling  miracles  of  judg- 
ment by  which  the  God  of  Israel,  through  his  ambassa- 
dors, proved  his  sole  and  unchallengeable  supremacy  over 
all  the  gods  of  Egypt,  and  which  were  the  natural  pheno- 
mena of  Egypt,  at  an  unusual  season,  and  in  a  miraculous 
degi-ee  of  intensity.  The  court  of  Egypt,  whether  held  at 
Rameses,  or  Memphis,  or  Tanis  in  the  field  of  Zoan  (Psalm 
78. 12),  was  the  scone  of  those  extraordinary  transactions, 
and  Moses  must  have  resided  during  that  terrible  period 
in  the  immediate  neighbourhood,  in  the  morning:  lo, 
lie  goeth  out  unto  the  Tvatcr,  &c. — for  the  purpose  of 
ablutions  or  devotions  perhaps;  for  the  Nile  was  an  object 
of  superstitious  reverence,  tlie  patron  deity  of  the  country. 
It  might  be  that  Moses  had  been  denied  admission  into 
the  palace;  but  be  that  as  it  may,  the  river  was  to  be  the 
subject  of  the  first  plague,  and  therefore  he  was  ordered  to 
repair  to  its  banks  wltli  the  miracle-working  rod,  now  to 
be  raised,  not  in  demonstration,  but  in  judgment,  if  the 
refractory  spirit  of  the  icing  should  still  refuse  consent  to 
Israel's  departure  for  their  sacred  rites.  17-31.  Aaron 
lifted  up  tlie  rod  and  smote  the  waters,  &c. — "Whether 
the  water  was  changed  into  real  blood,  or  only  the  appear- 
ance of  it  (and  Omnipotence  could  effect  the  one  as  easily 
as  the  otlier),  this  was  a  severe  calamity.  How  great  must 
have  been  the  disappointment  and  disgust  throughout  the 
land  when  the  river  became  of  a  blood-red  colour,  of  whlcli 


Tlie  Plague  of  Frogs. 


EXODUS  viir,  IX. 


The  Murrain  of  Beasts, 


they  had  a  national  abhorrence ;  their  favourite  beverage 
became  a  nauseous  di-aught,  and  when  tlie  flsli,  which 
formed  so  large  an  article  of  food,  were  destroyed.  The 
immense  scale  on  which  the  plague  was  inflicted  is  seen 
by  its  extending  to  "  the  streams,"  or  branches  of  the  Nile 
—to  the  "rivers"— the  canals— the  "ponds"  and  "pools," 
that  which  is  left  after  an  overflow— the  reservoirs,  and 
the  many  domestic  vessels  in  which  the  Nile  water  was 
kept  to  fllter.  And  accordingly  the  sufferings  of  the  peo- 
ple from  thirst  must  have  been  severe.  Nothing  could 
more  humble  the  pride  of  Egj'pt  than  this  dishonour 
brought  on  their  national  god.  aJ3.  Tlie  magicians  .  .  . 
did  so  -witYk  tlielr  enciiantments,  &c.— Little  or  no  pure 
water  could  be  procured,  and  therefore  their  imitation 
must  have  been  on  a  small  scale— the  only  drinkable 
water  to  be  got  being  dug  among  the  sands.  It  must  have 
been  on  a  sample  or  specimen  of  water  dyed  red  with 
some  colouring  matter.  But  it  was  sufficient  to  serve  as 
a  pretext  or  command  for  the  king  to  turn  unmoved  and 
go  to  his  house. 

CHAPTER  VIII. 

Ver.  1-15.  Plague  of  Frogs,  l.  the  liord  spake  luito 
Moses,  Go  unto  Pliaraoli— The  duration  of  the  first  plague 
for  a  whole  week  m.ust  have  satisfied  all  that  it  was  pro- 
duced not  by  any  accidental  causes,  but  by  the  agency  of 
Omnipotent  power.  As  a  judgment  of  God,  however,  it 
produced  no  good  eflTect,  and  Moses  was  commanded  to 
wait  on  the  king  and  threaten  him,  in  the  event  of  his 
continued  obstinacy,  with  the  infliction  of  a  new  and 
diflferent  plague.  As  Pharaoh's  answer  is  not  given,  it 
may  be  inferred  to  have  been  unfavourable,  for  the  rod 
was  again  raised.  !8.  I  -ivlll  smite  all  tliy  borders  -witJi 
frogs — Those  animals,  though  the  natural  spawn  of  the 
river,  and  therefore  objects  familiar  to  the  people,  were 
on  this  occasion  miraculously  multiplied  to  an  amazing 
extent,  and  it  is  probable  that  the  ova  of  the  frogs,  which 
had  been  previously  deposited  in  the  mire  and  marshes, 
were  miraculously  brouglit  to  perfection  at  once.  3.  bed- 
cbamber  .  .  .  bed — mats  strewed  on  the  floor  as  well  as 
more  sumptuous  divans  of  the  rich,  ovens — holes  made 
in  the  ground  and  the  sides  of  which  are  plastered  with 
mortar,  fcneadlng-troiiglis — those  used  in  Egypt  were 
bowls  of  wicker  or  rush-work.  What  must  have  been  the 
state  of  the  people  when  they  could  find  no  means  of 
escape  from  the  cold,  damp  touch  and  unsightly  presence 
of  the  frogs,  as  they  alighted  on  every  article  and  vessel 
of  food !  5,  6.  Stretch  forth  thine  hand  wit\\  thy  rod 
over  the  streams,  &c.— The  miracle  consisted  in  the 
reptiles  leaving  their  marshes  at  the  very  time  he  com- 
manded them.  7.  the  magicians  did  so  -with  tlieir  en- 
chantn»ents— required  great  art  to  make  the  oflTensive 
reptiles  appear  on  any  small  spot  of  ground.  What  they 
undertook  to  do  already  existed  in  abundance  all  around. 
They  would  better  have  shown  their  power  by  removing 
the  frogs.  8.  Pharaoh  called,  .  .  .  Entreat  the  Lord, 
that  he  may  take  a^vay  the  frogs  from  me— The  frog. 
Which  was  now  used  as  an  instrument  of  affliction, 
whether  from  reverence  or  abhorrence,  was  an  object  of 
national  superstition  with  the  Egyptians;  the  god  Ptha 
being  represented  with  a  frog's  head.  But  the  vast  num- 
bers, together  with  their  stench,  made  them  an  intoler- 
able nuisance,  so  that  the  king  was  so  far  humbled  as  to 
promise  that  If  Moses  would  intercede  for  their  removal 
he  would  consent  to  the  departure  of  Israel,  and  in  com- 
pliance with  this  appeal,  they  were  withdrawn  at  the 
very  hour  named  by  the  monarch  himself.  But  many, 
while  sufliering  the  consequences  of  their  sins,  make 
promises  of  amendment  and  obedience  which  they  after- 
wards forget,  and  so  Pharaoh,  when  he  saw  there  was  a 
respite,  was  again  hardened. 

16-19.  Plaque  of  Lice.  16.  smite  the  dwst  of  the 
land,  Ac— Aaron's  rod,  by  the  direction  of  Moses,  who 
was  commanded  by  God,  was  again  raised,  and  the  land 
was  filled  with  gnats,  mosquitoes  — that  is  the  proper 
meaning  of  the  original  term.  In  ordinary  circumstances 
they  embitter  life  in  Eastern  countries,  and  therefore  the 
terrible  nature  of  this  infliction  on  Egypt  may  be  judged 


of  when  no  precautions  could  preserve  from  their  painful 
sting.  Tlie  very  smallness  and  insignificance  of  tliesd 
fierce  insects  made  them  a  dreadful  scourge.  The  magi- 
cians never  attempted  any  imitation,  and  what  neither 
the  blood  of  the  river  nor  the  nuisance  of  the  frogs  liad 
done,  the  visitation  of  this  tiny  enemy  constrained  thena 
to  acknowledge  "this  is  the  finger  of  God,"  properly 
"gods,"  for  they  spoke  as  heathens. 

20-32.  Plague  OF  Flies.  30.  Rise  up  early  .  .  .  Plka- 
raoh  ;  lo,  he  cometh  fortli  to  the  water,  <fcc. — Pharaoh 
still  appearing  obdurate,  Moses  was  ordei-ed  to  meet  him 
while  walking  on  the  banks  of  the  Nile,  and  repeat  his  re- 
quest for  the  liberation  of  Israel,  threatening  in  case  of 
continued  refusal  to  cover  every  house  from  the  palace  to 
the  cottage  with  swarms  of  flies — while,  as  a  proof  of  the 
power  that  accomplished  this  judgment,  the  land  of  Go- 
shen should  be  exempted  from  the  calamity.  The  appeal 
was  equally  vain  as  befoi-e,  and  the  predicted  evil  over- 
took the  country  in  the  form  of  what  was  not  "  flies,"  such 
as  we  are  accustomed  to,  but  divers  sorts  of  flies  (Psalm. 
78. 45),  the  gad-fly,  the  dog-fly,  the  cockroach,  the  Egyp- 
tian beetle,  for  all  these  are  mentioned  by  diff'erent  wri- 
ters. They  are  very  destructive,  some  of  them  inflicting 
severe  bites  on  animals,  others  destroying  clothes,  books, 
plants,  every  thing— the  worship  of  flies,  particularly  of 
the  beetle,  was  a  prominent  part  of  the  religion  of  the 
ancient  Egyptians.  The  employment  of  these  winged 
deities  to  cliastise  them  must  have  been  painful  and  hu- 
miliating to  the  Egyptians,  Avhile  it  must  at  the  same 
time  have  strengthened  the  faith  of  the  Israelites  in  the 
God  of  their  fathers  as  tlie  only  object  of  worship.  25-38. 
Pharaoh  called  for  Sloses,  .  .  .  and  said.  Go  ye,  sacri- 
fice to  your  God  in  the  land,  i&c— Between  impatient 
anxiety  to  be  freed  from  this  scourge,  and  a  reluctance  on 
the  part  of  the  Hebrew  bondsmen,  the  king  followed  the 
course  of  expediency:  he  proposed  to  let  them  free  to  en- 
gage in  their  religious  rites  within  any  part  of  the  king- 
dom. But  true  to  his  instructions,  Moses  would  accede  to 
no  such  arrangement ;  he  stated  a  most  valid  reason  to 
show  the  danger  of  it ;  and  the  king  having  yielded  so  far 
as  to  allow  them  a  brief  holiday  across  the  border,  annexed 
to  this  concession  a  request  that  Moses  would  entreat  with 
Jehovah  for  the  removal  of  the  plague.  He  promised  to  do 
so,^nd  it  was  removed  the  following  day.  But  no  sooner 
was  the  pressure  over  than  the  spirit  of  Pharaoh,  like 
a  bent  bow,  sprang  back  to  its  wonted  obduracy,  and,  re- 
gardless of  his  promise,  he  refused  to  let  the  people  depart. 

CHAPTER    IX. 

Ver.  1-7.  Murrain  of  Beasts.  3.  Behold,  the  Iiand 
of  the  Liord  Is  on  thy  cattle— A  flfth  application  was 
made  to  Pharaoh  in  behalf  of  the  Israelites  by  Moses,  who 
was  instructed  to  tell  him  that,  if  he  persisted  in  opposing 
their  departure,  a  pestilence  would  be  sent  amongst  all 
the  flocks  and  herds  of  the  Egyptians,  while  those  of  the 
Israelites  would  be  spared.  As  he  showed  no  intention 
of  keeping  his  promise,  he  was  still  a  mark  for  the  arrows 
of  the  Almighty's  quiver,  and  the  threatened  plague  of 
which  he  was  forewarned  was  executed.  But  it  is  observ- 
able that  in  this  instance  it  was  not  inflicted  through  the 
instrumentality  or  waving  of  Aaron's  rod,  but  directly  by 
the  hand  of  the  Lord,  and  the  flxing  of  the  precise  time 
tended  still  further  to  determine  the  true  character  of  the 
calamity  (Jeremiah  12. 4).  all  the  cattle  of  Egypt  died — 
not  absolutely  every  beast,  for  we  find  (v.  19,  21)  that  there 
were  still  some ;  but  a  great  many  died  of  each  herd— the 
mortality  was  frequentand  wide-spread.  The  adaptation 
of  this  judgment  consisted  in  the  Egyptians  venerating 
the  more  useful  animals,  such  as  the  ox,  the  cow,  and  the 
ram ;  in  all  parts  of  the  country  temples  were  reared  and 
divine  honours  paid  to  these  domesticated  beasts,  and 
thus  while  the  pestilence  caused  a  great  loss  In  money,  it 
struck  a  heavy  blow  at  tlieir  superstition.  7.  PharaoU 
sent  .  .  .  there  -was  not  one  of  the  cattle  of  the  Israel^ 
ites  dead— The  despatch  of  confldential  messengers  indi- 
cates that  he  would  not  give  credit  to  vague  reports,  and 
we  may  conclude  that  some  impression  had  been  made 
on  his  mind  by  that  extraordinary  exemption,  but  it  was 

53 


The  Plague  of  Hail. 


EXODUS  X. 


3V«t  Plague  of  Locusa, 


neither  a  good  nor  a  permanent  impression.  His  pride 
and  obstinacy  -were  in  no  degree  subdued. 

8-17.  Plague  of  Boils.  8.  Take  to  yon  Uandfnls  of 
Rslies,  &c. — The  next  plague  assailed  the  persons  of  the 
Egyptians,  and  it  appeared  in  the  form  of  ulcerous  erup- 
tions upon  the  skin  and  fiesh  (Leviticus  13.20;  2  Kings 20. 
7 ;  Job  2. 7).  That  this  epidemic  did  not  arise  from  natural 
causes  was  evident  from  its  taking  effect  from  the  partic- 
ular action  of  Moses  done  in  the  sight  of  Pharaoh.  The 
attitude  he  assumed  was  similar  to  that  of  Eastern  magi- 
cians, who,  "wlien  they  pronounce  an  imprecation  on  an 
individual,  a  village,  or  a  countrj',  take  the  ashes  of  cows' 
dung  (that  is,  from  a  common  fire)  and  throw  them  in  the  air, 
saying  to  the  objects  of  their  displeasure,  such  a  sickness 
or  such  a  curse  shall  come  upon  you."  [Roberts.]  Moses 
took  ashes  from  the  fnvr^acQ  —  Hebreiv,  brick-liiln.  The 
magicians  being  sufferers  in  their  own  persons,  could  do 
nothing,  though  they  had  been  called ;  and  as  the  brick- 
kiln was  one  of  the  principal  instruments  of  oppression 
to  the  Israelites,  it  was  now  converted  into  a  means  of 
chastisement  to  the  Egyptians,  who  were  made  to  read 
their  sin  in  their  punishment. 

18-35.  Plague  of  Hail.  18.  ItvUl  cause  It  to  rain  a 
very  grievous  liall,  &c. — The  seventh  plague  which  Pha- 
raoh's hardened  heart  provoked  was  that  of  hail,  a  phe- 
nomenon which  must  have  produced  tlie  greatest  aston- 
ishment and  consternation  in  Egypt,  as  rain  and  hail- 
stones, accompanied  by  thunder  and  lightning,  were  very 
rare  occurrences.  siicJi  as  liatli  not  been  in  Egypt — In 
the  Delta,  or  lower  Egypt,  where  the  scene  is  laid,  rain 
occasionally  falls  between  January  and  March — hail  is  not 
unknown,  and  thunder  sometimes  heard.  But  a  storm, 
not  only  exhibiting  all  these  elements,  but  so  terrific  that 
hailstones  fell  of  immense  size,  thunder  pealed  in  awful 
volleys,  and  lightning  swept  the  ground  like  fire,  was  an 
unexampled  calamity.  30,  31.  He  that  feared  tlxe  ivord 
of  the  Lord  .  .  .  regarded  not,  &c. — Due  premonition,  it 
appears,  had  been  publicly  given  of  the  impending  tem- 
pest—the cattle  seem  to  have  been  sent  out  to  graze,  which 
is  from  January  to  April,  when  alone  pasturage  can  be 
obtained,  and  accordingly  the  cattle  were  in  the  fields. 
This  storm  occurring  at  that  season,  not  only  struck  uni- 
versal terror  into  the  minds  of  the  people,  but  occasioned 
the  destruction  of  all— people  and  cattle  —  which,  in  ne- 
glect of  the  warning,  had  been  left  in  the  fields,  as  well  as 
of  all  vegetation.  It  was  the  more  appalling  that  hail- 
stones in  Egypt  are  small  and  of  little  force — lightning 
also  is  scarcely  ever  known  to  produce  fatal  effects,  and  to 
enhance  the  wonder,  not  a  trace  of  any  storm  was  found 
in  Goshen.  31,  33.  the  flax  and  the  harley  ■^vas  smit- 
ten, (fee. — The  peculiarities  that  are  mentioned  in  these 
cereal  products  arise  from  the  climate  and  physical  con- 
stitution of  Egypt.  In  that  country  flax  and  barley  are 
almost  ripe  when  wheat  and  rj'e  (spelt)  are  green.  And 
hence  the  flax  must  have  been  "boiled" — i.e.,  risen  in 
stalk  or  podded  in  February,  thus  fixing  the  particular 
month  when  the  event  took  place.  Barley  ripens  about  a 
month  earlier  than  wheat.  Flax  and  barley  are  generally 
ripe  in  March,  wheat  and  rye  (properly,  spelt)  in  April. 
37-35.  Pharaoh  sent  and  called  for  Moses  and  Aaron, 
and  said,  I  have  sinned— This  awful  display  of  Divine 
displeasure  did  sei'iously  impress  the  mind  of  Pharaoh, 
and,  under  the  weight  of  his  convictions,  he  humbles  him- 
self to  confess  he  has  done  wrong  in  opposing  the  Divine 
will.  At  the  same  time  he  calls  for  Moses  to  intercede  for 
cessation  of  the  calamity.  !Moses  accedes  to  his  earnest 
wishes,  and  this  most  awful  visitation  ended.  But  his  re- 
pentance proved  a  transient  feeling,  and  his  obduracy 
soon  became  as  great  as  before. 

CHAPTER    X. 

Ver.  1-20.     Plague  of  Locusts,     l.  shoiv  these  my 

ttlgns,  &c. — Sinners  even  of  the  worst  description  are  to  be 
admonished,  even  though  there  may  be  little  hope  of 
amendment,  and  hence  those  striking  miracles  that  car- 
ried so  clear  and  conclusive  demonstration  of  the  being 
and  character  of  the  true  God,  were  performed  in  length- 
54 


ened  series  before  Pharaoh  to  leave  him  without  excuse 
when  judgment  should  be  finally  executed.  3.  and  that 
thou  mayest  tell  .  .  .  of  tliy  son,  and  of  thy  son's  t^oiXf 

&c.— There  was  a  further  and  higher  reason  for  the  inflic- 
tion of  those  awful  judgments,  viz.,  that  the  knowledge  of 
them  there,  and  the  permanent  record  of  them  still  might 
furnish  a  salutary  and  impressive  lesson  to  the  Church 
down  to  the  latest  ages.  Worldly  historians  miglit  have 
described  them  as  extraordinary  occurrences  that  marked 
this  era  of  Moses  in  ancient  Egypt.  But  we  are  taught  to 
trace  them  to  their  cause :  the  judgments  of  Divine  wrath 
on  a  grossly  idolatrous  king  and  nation.  4.  to-morrow 
■»vill  I  hring  the  locusts— Moses  was  commissioned  to 
renew  the  request  so  often  made  and  denied,  with  an  as- 
surance that  an  unfavourable  answer  would  be  followed 
on  the  morrow  by  an  invasion  of  locusts.  This  species  of 
insect  resembles  a  large,  spotted,  red  and  black,  double- 
winged  grasshopper,  about  tliree  inches  or  less  in  length, 
with  the  two  laind  legs  working  like  hinged  springs  of 
Immense  strength  and  elasticity.  Perhaps  no  n-jore  terri- 
ble scourge  was  ever  brought  on  a  land  than  those  vora- 
cious insects,  which  fly  in  such  countless  numbers  as  to 
darken  the  land  which  they  infest,  and  on  whatever  place 
they  alight,  they  convert  it  into  a  waste  and  barren 
desert,  stripping  the  ground  of  its  verdure,  the  trees  of 
their  leaves  and  bark,  and  producing  in  a  few  hours  a  de- 
gree of  desolation  which  it  requires  the  lapse  of  years  to 
repair.  7-11.  Pharaoh's  servants  said— Many  of  his 
courtiers  must  have  suffered  serious  losses  from  tlie  laie 
visitations,  and  the  prospect  of  such  a  calamity  as  that 
which  was  threatened,  and  the  magnitude  of  which  former 
experience  enabled  them  to  realize,  led  them  to  make  a 
strong  remonstrance  with  the  king.  Finding  himself  not 
seconded  by  his  counsellors  in  his  continued  resistance, 
he  recalled  Moses  and  Aaron,  and  having  expressed  his 
consent  to  their  departure,  inquired  who  were  to  go?  The 
prompt  and  decisive  reply,  "all,"  neither  man  nor  beast 
shall  remain,  raised  a  storm  of  indignant  fury  in  the 
breast  of  the  proud  king;  he  would  permit  the  grown-up 
men  to  go  away.  But  no  other  terms  would  be  listened 
to.  tliey  vrere  driven  out  from  Pharooli's  presence, 
&c. — In  the  East,  when  a  person  of  authority  and  rank 
feels  annoyed  by  a  petition  which  he  is  unwilliiig  to 
grant,  he  makes  a  signal  to  his  attendants,  who  rush  for- 
ward, and  seizing  the  obnoxious  suppliant  by  the  necli, 
drag  him  out  of  the  chamber  with  violent  haste.  Of  sucli 
a  character  was  tlie  impassioned  scene  in  the  court  of 
Egypt,  when  the  king  had  wrought  himself  into  such  a 
fit  of  uncontrollable  fury  as  to  treat  ignominiously  the 
two  venerable  representatives  of  the  Hebrew  people.  13. 
the  Liord  hrouglit  an  east  -tvind- The  rod  of  Moses  was 
again  raised,  and  the  locusts  came.  They  are  natives  of 
the  desert,  and  are  only  brought  by  an  east  wind  into 
Egypt,  where  they  sometimes  come  in  sun-obscuring 
clouds,  destroying  in  a  few  days  every  green  blade  in  the 
track  they  traverse.  Man,  with  all  his  contrivances,  can 
do  nothing  to  protect  himself  fi-om  the  overwhelming  in- 
vasion. Egypt  has  often  suffered  from  locusts.  But  the 
plague  that  followed  the  wave  of  the  miraculous  rod  was 
altogether  unexampled.  Pharaoh,  fearing  irretrievable 
ruin  to  his  country,  sent  in  haste  for  Moses,  and  confess- 
ing his  sin,  implored  the  intercession  of  Moses,  who  en- 
treated the  Lord,  and  a  "mighty  strong  west  wind  took 
away  the  locusts." 

21-29.  Plague  of  Darkness.  31.  Stretch  out  thine 
liand  to'^vard  lieaven,  that  tliere  may  he  darhness — 
Whatever  secondary  means  were  employed  in  producing 
It,  -whether  thick  clammy  fogs  and  vapours,  according  to 
some;  a  sand-storm,  or  the  chamsin,  according  to  others; 
It  was  such  that  it  could  be  almost  perceived  by  the  organs 
of  touch,  and  so  proti-acted  as  to  continue  for  three  days, 
which  the  cliamsin  does.  [Hengstenberg.]  The  appall- 
ing character  of  this  calamity  consisted  in  this,  that  the 
sun  was  an  object  of  Egyptian  idolatry ;  that  the  pure  and 
serene  sky  of  that  country  was  never  marred  by  the  ap- 
pearance of  a  cloud.  And  here,  too,  the  Lord  made  a 
marked  difference  between  Goshen  and  the  rest  of  Egyi)t. 
34r-36.  Pharaoh  called  tuito  Moses,  and  said.  Go  ye, 


heath  of  the  Firsl-Born  Threatened. 


EXODUS  Xr,  XII. 


The  Passover  Instituted. 


s«rve  the  liord— Terrified  by  the  preteruatural  darkness, 
the  stubborn  king  relents,  and  proposes  another  compro- 
mise—the flocks  and  lierds  to  be  left  as  hostages  for  their 
return.  But  the  crisis  is  approaching,  and  Moses  insists 
on  every  iota  of  his  demand.  Tlie  cattle  would  be  needed 
for  sacrifice— how  many  or  how  few  could  not  be  known 
till  their  arrival  at  the  scene  of  religious  observance.  But 
the  emancipation  of  Israel  from  Egyptian  bondage  was  to 
bo  complete.  38.  PliaraoU  said,  .  .  .  Get  thee  from  me 
—  The  calm  firmness  of  Moses  provoked  the  tyrant. 
Frantic  with  disappointment  and  rage,  with  oflfended  and 
desperate  malice,  he  ordered  him  from  his  presence,  and 
forbade  him  ever  to  return.  39.  Moses  said,  TUou  Uast 
spoken  tvell. 

CHAPTER    XI. 

\  cr.  1-10.  Death  of  thk  First-Bobn  Threatened.  1. 
tlie  Lord  said— rather  had  said  unto  Moses.  It  may  be 
inferred,  therefore,  that  he  had  been  apprised  that  the 
crisis  was  now  arrived,  that  the  next  plague  would  so  ef- 
fectually humble  and  alarm  the  mind  of  Pharaoh,  that  he 
would  "thrust  them  out  thence  altogether;"  and  thus  the 
word  fif  Moses  (ch.  10. 29),  must  be  regarded  as  a  prediction. 
3,  3.  Spcalc  now  in  tlie  ears  of  tUc  people — These  verses, 
describing  the  communication  which  had  been  made  in 
private  to  Moses,  are  inserted  here  as  a  parenthesis,  and 
will  be  considered  (ch.  12.  35).  -i.  Tims  saitli  the  Lord, 
Ahout  midnight— Here  is  recorded  the  announcement  of 
the  last  plague  made  in  the  most  solemn  manner  to  the 
king,  on  whose  hardened  heart  all  his  painful  experience 
hiid  hitherto  produced  no  softening,  at  least  no  perma- 
nently good  effect,  •will  I  go  out  into  the  midst  of 
Egypt— language  used  after  the  manner  of  men.  5.  all 
the  first-bom  in  the  land  ,  .  .  shall  die — The  time,  the 
suddenness,  the  dreadful  severity  of  this  coming  calamity, 
and  the  peculiar  description  of  victims,  both  amongst 
men  and  beasts,  on  whom  it  was  to  fall,  would  all  con- 
tribute to  aggravate  its  character,  tlie  maid-servant 
that  isliehind  the  mill — The  grinding  of  the  meal  for 
daily  use  in  every  houseliold  is  commonly  done  by  female 
Blaves,  and  is  considered  the  lowest  employment.  Two 
portable  millstones  are  used  for  the  purpose,  of  which  the 
uppermost  is  turned  by  a  small  wooden  handle,  and  dur- 
ing tlie  operation  the  maid  sits  behind  tlie  mill.  C.  shall 
he  a  great  cry  thronghont  all  the  land — In  the  case  of 
a  death,  people  in  the  East  set  up  loud  Availings,  and  im- 
agination may  conceive  what  "a  great  cry"  would  be 
raised  when  death  would  invade  every  family  in  the 
kingdom.  T.  against  any  of  tine  children  of  Israel 
sitall  not  a  dog  move  liis  tongwc — No  town  or  village  in 
Egypt  or  in  the  East  generally  is  free  from  the  nuisance 
of  dogs,  who  prowl  about  the  streets  and  make  the  most 
hideous  noise  at  any  passengers  at  night.  What  an  em- 
phatic significance  does  the  knowledge  of  this  circum- 
stance give  to  this  fact  in  the  sacred  record,  that  on  the 
awful  night  that  was  coming,  when  the  air  should  be  rent 
with  the  piercing  enrieks  of  mourners,  so  great  and  uni- 
versal would  be  the  panic  inspired  by  the  hand  of  God, 
that  not  a  dog  would  move  his  tongue  against  the  children 
of  Israel !  8.  all  these  thy  seinrants  shall .  . .  ho\v  do-tvn 
themselves  unto  me— This  should  be  the  effect  of  the 
universal  terror;  the  hearts  of  the  proudest  would  be 
humbled  and  do  reverential  homage  to  God,  in  the  per- 
son of  His  representative,  went  out  ...  in  a  great 
anger— Holy  and  righteous  indignation  at  the  duplicity, 
repeated  falsehood,  and  hardened  impenitence  of  the 
king;  and  this  strong  emotion  was  stirred  in  the  bosom 
of  Moses,  not  at  the  ill  reception  given  to  himself,  but  the 
dishonour  done  to  God  (Matthew  19. 8;  PJphesians  4. 26). 

CHAPTER   XII. 

Ver.  1-10,  The  Passover  Instituted.  1.  the  Lord 
spake  unto  Moses— rather,  had  spoken  unto  Moses  and 
Aaron ;  for  It  is  evident  that  the  communication  here  de- 
scribed must  have  been  made  to  them  on  or  before  the 
tenth  of  the  month.    8.  this  month  shall  be  unto  you 


the  beginning  of  months— the  first  not  only  In  order, 
but  in  estimation.  It  had  formerly  been  the  seventh  ac- 
cording to  the  reckoning  of  the  civil  year,  which  began 
in  September,  and  continued  unchanged,  but  it  was 
thenceforth  to  stand  first  in  the  national  religious  year 
which  began  in  March,  April.  3.  Speak  ye  unto  all  the 
congregation  of  Israel— The  recent  events  had  prepared 
the  Israelitish  people  for  a  crisis  in  their  affairs,  and  they 
seem  to  have  shielded  implicit  obedience  at  this  time  to 
Moses.  It  is  observable  that,  amid  all  the  hurry  and 
bustle  of  such  a  departure,  their  serious  attention  was  to 
be  given  to  a  solemn  act  of  religion,  a  lamb  for  an  house 
—a  kid  might  be  taken  {v.  5).  The  service  was  to  be  a.do- 
niestic  one,  for  the  deliverance  was  to  be  front  an  evil 
threatened  to  every  house  in  Egypt.  4.  if  the  household 
be  too  little  for  the  lamb,  &c. — It  appears  from  Josephus 
that  ten  persons  were  required  to  make  up  the  proper 
paschal  communion,  every  man,  according  to  liis 
eating— It  is  said  that  the  quantity  eat«n  of  the  paschal 
lamb,  by  each  individual,  was  aboutr  the  size  of  an  olive. 
5.  lamb  .  ,  .  wltliout  blemish — The  smallest  deformity 
or  defect  made  a  lamb  unfit  for  sacrifice— a  type  of  Christ 
(Hebrews  7.  2G;  1  Peter  1.19).  a  male  of  the  first  year- 
Christ  in  the  prime  of  life.  6.  keep  it  up  until  the  foui-- 
teenth  day,  &c.— Being  selected  from  the  rest  of  the  flock 
it  was  to  be  separated  four  days  before  sacrifice;  and  for 
the  same  length  of  time  was  Christ  under  examination 
and  his  spotless  innocence  declared  before  the  world. 
kill  it  in  the  evening — i.e.,  the  interval  between  llie 
sun's  beginning  to  decline,  and  sunset,  corresponding  to 
our  three  o'clock  in  the  afternoon.  7.  take  of  the  blood, 
and  strike  it  on  tlie  t-wo  side-posts,  &c.— as  a  sign  of 
safety  to  those  within.  The  posts  must  be  considered  of 
tents,  in  which  the  Israelites  generally  lived,  tliough 
some  might  be  in  houses.  Though  the  Israelites  were  sin- 
ners as  well  as  the  Egyptians,  God  was  pleased  to  accept 
the  substitution  of  a  lamb— the  blood  of  which  being 
seen  sprinkled  on  the  door-posts,  procured  them  mercy. 
It  was  to  be  on  the  side-posts  and  upper  door-posts,  where 
it  might  be  looked  to,  not  on  the  threshold,  v.-here  it 
might  be  trodden  under  foot.  This  was  an  emblem  of 
the  blood  of  sprinkling  (Hebrews  12. 2^1, 29).  8.  roast  witJi 
fire— for  the  sake  of  expedition;  and  this  difference  was 
always  observed  between  the  cooking  of  tlie  paschal  lamb 
and  the  other  offerings  (2  Chronicles  3o.  13).  unleavened 
bread- also  for  the  sake  of  despatch  (Deuteronomy  I'J.  3), 
but  as  a  kind  of  corruption  (Luke  12. 1)  there  seems  to 
have  been  a  typical  meaning  under  it  (1  Corinthians  5.  S). 
bitter  Uer^}s— lit.,  bitters— to  remind  the  Israelites  of  their 
affliction  in  Egypt,  and  morally  of  the  trials  to  wliicli 
God's  people  are  subject  on  account  of  sin.  9.  Eat  not 
of  it  ra-w— 'I.  e.,  with  any  blood  remaining— a  caveat 
against  conformity  to  idolatrous  practices.  It  was  to  be 
roasted  whole,  not  a  bone  to  be  broken,  and  this  pointed  to 
Christ  (John  19.  36).  10.  let  nothing  of  it  remain  uitlU 
the  morning— which  might  be  applied  in  a  superstitious 
manner,  or  allowed  to  putrefy,  which  in  a  hot  cliinate 
would  speedily  have  ensued;  and  which  was  not  l)ecom- 
ing  in  what  had  been  offered  to  God. 

11-14.  The  Rite  of  the  Passover.  11.  thus  sliall  ye 
cat  it ;  -with  your  loins  girded,  your  slioes  on  your 
feet- as  prepared  for  a  journey.  The  first  was  done  by  the 
skirts  of  the  loose  outer  cloth  being  drawn  up  and  fas- 
tened in  the  girdle,  so  as  to  leave  the  leg  and  knee  free 
for  motion.  As  to  the  othei",  the  Orientals  never  wear 
shoes  in-doors,  and  the  ancient  Egyptians,  as  appears 
from  the  monuments,  did  not  usually  wear  either  shoes 
or  sandals.  These  injunctions  seem  to  have  applied  chiefly 
to  the  first  celebration  of  the  rite,  it  is  the  Lord's  pisss- 
over — called  by  this  name  from  the  blood-marked  dwell- 
ings of  the  Israelites  being  passed  over  figuratively  );y 
tlie  destroying,  angel.  13.  smite  .  .  .  gods  of  Egypt— 
perhaps  used  here  for  princes  and  grandees.  But,  accord- 
ing to  Jewish  tradition,  the  idols  of  Egypt  were  all  on  tiiat 
niglit  broken  in  pieces  (see  Numbers  33.4;  Isai.nh  19.  1). 
13, 14.  for  a  memorial,  <fcc. — The  close  analogy  traceable 
in  all  points  between  the  Jewish  and  Christian  passovers 
is  seen  also  in  the  circumstance  that  both  festivals  were 

55 


Death  of  the  First-horn. 


EXODUS  XII. 


Departure  of  the  Israelites. 


instituted  before  tlie  events  tliey  were  to  commemorate 
had  transpired. 

Ver.  15-51.  Unleavened  Bread.  15.  Seven  days 
glioll  ye  eat  unleavened,  bread,  &c.— This  was  to  coni- 
memorate  another  circumstance  in  tlie  departure  of  tlie 
Israelites,  who  were  urged  to  leave  so  hurriedly  that  their 
dough  was  unleavened  {v,  39),  and  they  had  to  eat  unleav- 
ened cakes  (Deuteronomy  16.3).  The  greatest  care  was 
always  taken  by  the  Jews  to  free  their  houses  from  leaven 
—the  owner  searching  every  corner  of  his  dwelling  with  a 
lighted  candle.  A  figurative  allusion  to  this  is  made  (1 
Corinthians  5. 7).  The  exclusion  of  leaven  for  seven  days 
would  not  be  attended  with  inconvenience  in  the  East, 
where  the  usual  leaven  is  dough  kept  till  it  becomes  sour, 
and  it  is  kept  from  one  day  to  another  for  the  purpose  of 
preserving  leaven  in  readiness.  Thus  even  were  tbere  none 
in  all  the  country,  it  could  be  got  witliin  twenty-fonr  hours. 
[Harmer.]  that  soul  sliall  Ije  cut  off— Excommunicated 
from  the  community  and  privileges  of  the  chosen  people. 
16.  tliere  shall  toe  an  holy  convocation— iii.,  calling 
of  the  people,  which  was  done  by  sound  of  trumpets 
(Numbers  10.  2),  a  sacred  assembly— for  these  days  were  to 
be  regarded  as  Sabbaths— excepting  only  that  meat  might 
be  cooked  on  them  (ch.  16.  23).  17.  ye  shall  observe,  &c. 
— ^The  seven  days  of  this  feast  were  to  commence  the  day 
after  the  passover.  It  was  a  distinct  festival  following 
that  feast ;  but  although  this  feast  was  instituted  like  the 
passover  before  the  departure,  the  observance  of  it  did  not 
take  place  till  after.  19.  stranger— No  foreigner  could  par- 
take of  the  passover,  unless  circumcised;  the  "stranger" 
specified  as  admissible  to  the  privilege  must,  therefore, 
be  considered  a  Gentile  proselyte.  21-35.  Tlien  Moses 
called  for  all  the  elders  of  Israel,  &c. — Here  are  given 
special  directions  for  the  observance,  hyssop — a  small 
red  moss.  [Hasselquist.]  The  caper-plant.  [Royle.] 
It  was  used  in  the  sprinkling,  being  well  adapted  for 
.such  purposes,  as  it  grows  in  bushes— putting  out  plenty 
of  suckers  from  a  single  root.  And  it  is  remarkable  that 
It  was  ordained  in  the  arrangements  of  an  all-wise  Provi- 
dence that  the  Roman  soldiers  should  undesignedly,  on 
their  part,  make  use  of  this  symbolical  plant  to  Christ 
when,  as  our  Passover,  he  was  sacrificed  for  us.  None 
.  .  .  shall  go  out  at  the  door  of  his  house  until  the 
morning— This  regulation  was  peculiar  to  the  first  cel- 
ebration, and  intended,  as  some  think,  to  prevent  any 
suspicion  attaching  to  them  of  being  agents  in  the  im- 
pending destruction  of  the  Egyptians;  there  is  an  al- 
lusion to  it  (Isaiah  26.  20).  36.  wlien  your  children 
shall  say,  .  .  .  "What  mean  ye  by  this  service — Inde- 
pendently of  some  observances  which  were  not  after- 
wards repeated,  the  usages  practised  at  this  yearly  com- 
memorative feast  were  so  peculiar  that  the  curiosity  of 
the  young  would  be  stimulated,  and  thus  parents  have  an 
excellent  opportunity,  which  they  were  enjoined  to  em- 
brace, for  instructing  each  rising  generation  in  the  origin 
and  leading  facts  of  the  national  faith.  37,  38.  the  peo- 
ple bowed  the  head,  and  -vvorshipped— All  the  preced- 
ing directions  were  communicated  through  the  elders, 
and  the  Israelites,  being  deeply  solemnized  by  the  influ- 
ence of  past  and  prospective  events,  gave  prompt  and 
faithful  obedience.  39.  at  midnight  the  Lord  smote  all 
the  first-bom  In  the  land  of  Egypt— At  the  moment 
when  the  Israelites  were  observing  the  newly-instituted 
feast  in  the  singular  manner  described,  the  threatened 
calamity  overtook  the  Egyptians.  It  is  more  easy  to  im- 
agine than  describe  the  confusion  and  terror  of  that  peo- 
ple suddenly  roused  from  sleep  and  enveloped  in  dai-k- 
ness — none  could  assist  their  neighbours,  when  the  groans 
of  the  dying  and  the  wild  shrieks  of  mourners  were  heard 
every  where  around.  The  hope  of  every  family  was  de- 
stroyed at  a  stroke.  This  judgment,  terrible  though  it 
was,  evinced  the  equity  of  Divine  retribution.  For  eighty 
years  the  Egyptians  had  caused  the  male  children  of  the 
Israelites  to  be  cast  into  the  river,  and  now  all  their  OAvn 
flrst-born  fell  under  the  stroke  of  the  destroying  angel. 
They  were  made,  in  the  justice  of  God,  to  feel  something 
of  what  they  had  made  His  people  feel.  Many  a  time 
have  the  hand? of  sinners  made  the  snares  in  which  they 
56 


have  themselves  been  entangled,  and  fallen  into  the  pit 
which  they  have  dug  for  the  righteous.  "Verily  there  if* 
a  God  that  judgeth  in  the  earth."  30.  there  was  not  a 
liouse  -where  there  was  not  one  dead— Perhaps  this 
statement  is  not  to  be  taken  absolutely.  The  Scriptures 
frequently  use  the  words  "all,"  "none,"  in  a  comparative 
sense — and  so  in  this  case.  There  would  be  many  a  house 
in  which  there  would  be  no  cliild,  and  many  in  which  the 
first-born  might  be  already  dead.  AVhat  is  to  be  under- 
stood is,  that  almost  every  house  in  Egypt  had  a  death  in 
it.  31.  called  for  Moses  and  Aaron — a  striking  fulfil- 
ment of  the  words  of  Moses  (ch.  11.  8),  and  showing  that 
they  were  spoken  under  Divine  suggestion.  33.  also 
take  your  flocks,  &c.— All  the  terms  the  king  had  for- 
merly insisted  on  were  now  departed  from  ;  his  pride  had 
been  effectually  humbled.  Appalling  judgments  in  such 
rapid  succession  showed  plainly  that  the  hand  of  God 
was  against  him.  His  own  family  bereavement  had  so 
crushed  him  to  the  earth  that  he  not  only  showed  impa- 
tience to  rid  his  kingdom  of  such  formidable  neighbours, 
but  even  begged  an  interest  in  their  prayers.  34.  peo- 
ple took  .  .  .  kneadlng-troughs— Having  lived  so  long 
in  Egypt,  they  must  have  been  in  the  habit  of  using  the 
utensils  common  in  that  country.  The  Egyptian  knead- 
ing-trough was  a  bowl  of  wicker  or  rush-worlj,  and  it  ad- 
mitted of  being  hastily  wrapped  up  with  thp  dougb  m  it 
and  slung  over  the  shoulder  in  their  hykes  oi  loose  .pper 
garments.  35.  children  of  Israel  borrowed  of  the 
Egyptians  Jewels  of  silver — When  the  Orientals  g'  i  to 
their  sacred  festivals,  they  always  put  on  their  best  jtveU. 
The  Israelites  themselves  thought  they  were  only  going 
three  days'  journey  to  hold  a  feast  unto  the  Lord,  and  in 
these  circumstances  it  would  be  easy  for  them  to  borrow 
what  was  necessary  for  a  sacred  festival.  But  "borrow" 
conveys  a  "wrong  meaning.  The  word  rendered  borrow 
signifies  properly  to  ask,  demand,  require.  The  Israelites 
had  been  kept  in  great  poverty,  having  received  little  or 
no  wages.  They  now  insisted  on  full  remuneration  for  all 
their  labour,  and  it  was  paid  in  light  and  valuable  arti- 
cles adapted  for  convenient  carriage.  36.  the  lioi-d  gave 
the  people  favour  in  the  sight  of  the  Egyptians — Such 
a  dread  of  them  was  inspired  into  tlie  universal  minds  of 
the  Egyptians,  that  whatever  they  asked  was  readily 
given,  spoiled  tlie  Egyptians — The  accumulated  earn- 
ings of  many  years  being  paid  them  at  this  moment,  the 
Israelites  Avere  suddenly  enriched,  according  to  the  prom- 
ise made  to  Abraham  (Genesis  15. 11),  and  they  left  the 
country  like  a  victorious  army  laden  with  spoil  (Psalm 
105.  37 ;  Ezekicl  39.  10).  3T.  The  cliildren  of  Israel  jour- 
neyed from  Rameses — now  generally  identified  with  the 
ancient  Herobpolis,  and  fixed  at  the  modern  ^bw-Keish- 
eid.  This  position  agrees  with  the  statement  that  the 
scene  of  the  miraculous  judgments  against  Pharaoh  was 
"  in  the  field  of  Zoan."  And  it  is  probable  that,  in  expec- 
tation of  their  departure,  which  the  king  on  one  pretext 
or  another  delayed,  the  Israelites  had  been  assembled 
there  as  a  general  rendezvous.  In  journeying  from  Ram- 
eses to  Palestine,  there  was  a  choice  of  two  routes— the 
one  along  the  shores  of  the  Mediterranean  to  El-Arish, 
the  other  more  circuitous  round  the  iiead  of  the  Red  Sea 
and  the  desert  of  Sinai.  The  latter  Moses  was  directed  to 
take  (ch.  13. 17).  to  Succotli— i.  e.,  booths,  probably  noth- 
ing more  than  a  place  of  temporary  encampment.  The 
Hebrew  word  signifies  a  covering  or  shelter  formed  by 
tlie  boughs  of  trees;  and  hence,  in  memory  of  this  lodg- 
ment, the  Israelites  kept  the  feast  of  tabernacles  yearly 
in  this  manner,  six  hundred  tlionsand  .  .  .  men — It 
appears  from  Numbers  1.,  that  the  enumeration  is  of  men 
above  twenty  years  of  age.  Assuming,  what  is  now  ascer- 
tained by  statistical  tables,  that  the  number  of  males 
above  that  age  is  as  nearly  as  possible  the  half  of  the  total 
number  of  males,  the  whole  male  population  of  Israel,  on 
this  computation,  would  amount  to  1,200,000;  and  adding 
an  equal  number  for  women  and  children,  the  aggregate 
number  of  Israelites  who  left  Egypt  would  be  2,400,000. 
38.  a  mixed  multitude  went  with  them — lit.,  a  great 
rabble  (see  also  Numbers  11.  4;  Deuteronomy  29.  11); 
slaves,  persons  in  the  lowest  grades  of  society,  partly  ua- 


Mttnorial  of  the  Passover. 


EXODUS  XIII,  XIV. 


Journey  from  Egypt, 


tlves  and  partly  foreigners,  bound  close  to  them  as  com- 
panions in  misery,  and  gladly  availing  tliemselves  of  the 
opportunity  to  escape  in  the  crowd.  (Of.  Zechariali  8.  23.) 
40.  tlie  sojourning  of  tlie  children  of  Isratl  .  .  .  -was 
four  hundred  and  tliirty  years— Tlie  Scptuagint  renders 
It  thus:  "The  sojourning  of  the  children  and  of  their 
fathers,  which  they  sojourned  in  tlie  land  of  Canaan 
and  in  the  land  of  Egypt."  These  additions  are  import- 
ant, for  the  period  of  sojourn  in  Egypt  did  not  exceed  215 
years;  but  if  we  reckon  from  the  time  that  Abraliam  en- 
tered Canaan  and  the  promise  was  made  in  whicli  the 
BOjourn  of  his  posterity  in  Egypt  was  announced,  this 
makes  up  the  time  to  430  years.  41.  even  the  self-same 
day— implying  an  exact  and  literal  fulfilment  of  the  pre- 
dicted period.  49.  One  law  sliall  he  to  him  that  is 
homeborn,  and  unto  tl»e  stranger— This  regulation  dis- 
plays the  liberal  spirit  of  the  Hebrew  institutions.  Any 
foreigner  might  obtain  admission  to  the  privileges  of  the 
nation  on  complying  with  their  sacred  ordinances.  In 
the  Mosaic  equally  as  the  Christian  dispensation  priv- 
ilege and  duty  were  inseparably  conjoined. 

CHAPTER    XIII. 

Ver.  1,  2.  The  First-born  Sanctified.  3.  Sanctify 
unto  me  all  the  flrst-born — To  sanctify  means  to  conse- 
crate, to  set  apart  from  a  common  to  a  sacred  use.  The 
foundation  of  this  duty  rested  on  the  fact,  that  the  Israel- 
ites having  had  their  first-born  preserved  by  a  distin- 
guishing act  of  grace  from  the  general  destruction  that 
overtook  the  families  of  the  Egyptians,  were  bound  in 
token  of  gratitude  to  consider  them  as  the  Lord's  peculiar 
property  (cf.  Hebrews  12.  23). 

S-10.  Memorial  of  the  Passover.  3.  Moses  said  unto 
the  people,  Remember  this  day — The  day  that  gave 
them  a  national  existence  and  introduced  them  into  the 
privileges  of  independence  and  freedom,  deserved  to  live 
in  the  memories  of  the  Hebrews  and  their  posterity ;  and, 
considering  the  signal  interposition  of  God  displayed  in 
it,  to  be  held  not  only  in  perpetual,  but  devout  remem- 
brance, house  of  bondage — lit.,  house  of  slaves^/,  e.,  a 
servile  and  degrading  condition,  for  by  strengtii  of 
hand  the  Lord  brought  you  out  from  this  place — Tlie 
emancipation  of  Israel  would  never  have  been  obtained 
except  it  had  been  wrung  from  the  Egyptian  tyrant  by 
the  appalling  judgments  of  God,  as  had  been  at  the  outset 
of  his  mission  announced  to  Moses  (ch.  3.  19).  There 
shall  no  leavened  bread,  <tc. — The  words  are  elliptical, 
and  the  meaning  of  the  clause  may  be  paraphrased  thus : 
— "For  by  strength  of  hand  the  Lord  brought  you  out 
from  this  place,  in  such  haste  that  there  could  or  should 
be  no  leavened  bread  eaten."  4.  month  Abib — lit.,  a 
green  ear,  and  hence  the  month  Abib  is  the  month  of 
green  ears,  corresponding  to  the  middle  of  our  March.  It 
was  the  best  season  for  undertaking  a  journey  to  the 
desert-region  of  Sinai,  especially  with  flocks  and  herds; 
for  then  the  winter  torrents  have  subsided,  and  the  wadys 
are  covered  with  an  early  and  luxuriant  verdure.  5-7. 
'Mriien  the  X/ord  shall  bring  thee — The  passover  is  here 
instituted  as  a  permanent  festival  of  the  Israelites.  It 
was,  however,  only  a  prospective  observance ;  we  read  of 
only  one  celebration  of  the  passover  during  the  protracted 
sojourn  in  the  wilderness;  but  on  their  settlement  in  the 
promised  land,  the  season  was  hallowed  as  a  sacred  anni- 
versary, in  conformity  with  the  directions  here  given. 
8.  thou  Shalt  sho-w  thy  son  in  that  day,  saying — The 
establishment  of  this  and  the  other  sacred  festivals  pre- 
sented the  best  opportunities  of  instructing  tlie  young  in 
a  knowledge  of  His  gracious  doings  to  their  ancestors  in 
Egypt.  9.  It  shall  be  for  a  sign  unto  thee  upon  thine 
hand,  &c.— There  is  no  reason  to  believe  that  the  Oriental 
tatooing  — the  custom  of  staining  the  hands  with  the 
powder  of  Hennah,  as  Eastern  females  now  do— is  here 
referred  to.  Nor  Is  it  probable  that  either  this  practice  or 
the  phylacteries  of  the  Pharisees— parchment  scrolls, 
which  were  worn  on  their  wrists  and  foreheads— had  so 
early  an  existence.  The  words  are  to  be  considered  only 
as  a  figurative  mode  of  expression,    that  the  Lord's  law 


may  be  in  thy  mouth,  &c. — i.  e.,  that  it  may  be  the  sub- 
ject of  frequent  conversation  and  familiar  knowledge 
among  the  people, 

11-16.  Firstlings  OF  Beasts,  la.  every  flrstling,  Ac. 
— The  Injunction  respecting  the  consecration  of  the  first- 
born, as  here  repeated,  with  some  additional  circum* 
stances.  The  firstlings  of  clean  beasts,  such  as  lambs, 
kids,  and  calves,  if  males,  were  to  be  devoted  to  God  and 
employed  in  sacrifice.  Those  unclean  beasts,  as  the  ass's 
colt,  being  unfit  for  sacrifice,  were  to  be  redeemed  (Num- 
bers 18.  15). 

17-21.  Journey  from  Egypt.  17.  God  led  them  not 
through  the  -way  of  the  land  of  the  Philistines, 
although  that  was  near,  &c.— The  shortest  and  most 
direct  route  from  Egypt  to  Palestine  was  the  usual  caravan 
road  that  leads  by  Belbels,  El-Arish,to  Ascalon  and  Gaza. 
The  Philistines,  who  then  possessed  the  latter,  would  have 
been  sure  to  dispute  their  passage,  for  between  them  and 
the  Israelites  there  was  a  hereditary  feud  (1  Chronicles  7. 
21,  22);  and  so  early  a  commencement  of  hostilities  would 
have  discouraged  or  dismayed  the  unwarlike  band  which 
Moses  led.  Their  faith  was  to  be  exercised  and  strength- 
ened, and  from  the  commencement  of  their  travels  we 
observe  the  same  careful  proportion  of  burdens  and  trials 
to  their  character  and  state,  as  the  gracious  Lord  shows  to 
his  people  still  in  that  spiritual  journey  of  which  the 
former  was  typical.  18.  God  led  the  people  about, 
througli  the  •way  of  the  -wilderness  of  tlie  Red  Sea,  &c. 
— This  wondrous  expanse  of  water  is  a  gulf  of  the  Indian 
ocean.  It  was  called  in  Hebrew  "the  weedy  sea,"  from 
the  forest  of  marine  plants  with  which  it  abounds.  But 
the  name  of  the  Red  Sea  is  not  so  easily  traced.  Some 
think  it  was  given  from  its  contiguity  to  the  countries  of 
Edom  (red),  others  derive  it  from  its  coral  rocks,  while  a 
third  class  ascribe  the  origin  of  the  name  to  an  extremely 
red  appearance  of  the  water  in  some  parts,  caused  by  a 
numberless  multitude  of  very  small  mollusca.  This  sea, 
at  its  northern  extremity,  separates  into  two  smaller  in- 
lets— the  eastern  called  anciently  the  Elanitic  gulf,  now  the 
gulf  of  Akaba;  and  the  western  the  Heroopolite  gulf,  now 
the  gulf  of  Suez,  which,  there  can  be  no  doubt,  extended 
much  more  to  the  north  anciently  than  it  does  now.  It 
was  toward  the  latter  the  Israelites  marched,  -^vcnt  up 
harnessed — i.  e.,  girded,  equipped  for  a  long  journey. 
(See  Psalm  105.37).  The  margin  renders  it  "five  in  a 
rank,"  meaning  obviously  five  large  divisions,  under  five 
presiding  officers,  according  to  the  usages  of  all  cara- 
\ins;  and  a  spectacle  of  such  a  mighty  and  motley  multi- 
tude must  have  presented  an  imposing  appearance,  and 
its  orderly  progress  could  have  been  effected  only  by  the 
superintending  influence  of  God.  19.  Moses  tooU  the 
bones  of  Joseph  -with  him — in  fulfllment  of  the  oath  he 
exacted  from  his  brethren  (Genesis  50.  25,  26).  The  re- 
mains of  the  other  patriarchs — not  noticed  from  their 
obscurity— were  also  carried  out  of  Egypt  (Acts  7. 16);  and 
there  would  be  no  difficulty  as  to  the  means  of  convey- 
ance—a few  camels  bearing  these  precious  relics  would 
give  a  true  picture  of  Oriental  customs,  such  as  is  still  to 
be  seen  in  the  immense  pilgrimages  to  Mecca.  30.  en- 
camped in  Etham— This  place  is  supposed  by  the  most 
intelligent  travellers  to  be  the  modern  Ajrud,  where  is  a 
watering-place,  and  which  is  the  third  stage  of  the  pil- 
grim caravans  to  Mecca.  "It  is  remarkable  that  either 
of  the  different  routes  eastward  from  Hellopolis,  or  south- 
ward from  Heroopolis,  equally  admit  of  Ajrud  being 
Etham.  It  is  twelve  miles  north-west  from  Suez,  and  is 
literally  on  the  edge  of  the  desert."  [Pictorial  Bible.] 
21,  !J!8.  the  Lord  ^vent  before  them — by  a  visible  token 
of  his  presence,  the  Shechlnah,  in  a  majestic  cloud  (Psalm 
78. 14;  Nehemiah  9. 12;  1  Corinthians  10. 1),  called  the  angel 
of  God  (ch.  14. 19 ;  23. 20-23;  Psalm  99.  6,  7;  Isaiah  6o  8,  9. 

CHAPTER    XIV. 

Ver,  1^1.  GoD  Instructeth  the  Israelites  as  to 
their  Journey.  2.  Speak  unto  tlie  children  of  Israel, 
that  they  turn  and  encamp— The  Israelites  had  now 
completed  their  three  days' journey,  and  at  Etham  16«» 

57 


Ood  Instrudeth  the  Israelites 


EXODUS   XIV. 


as  to  their  Journey. 


aeclsive  step  would  have  to  be  taken  wlietner  they  would 
celebrate  their  Intended  feast  and  return,  or  march  on- 
wards by  the  head  of  the  Red  Sea  into  tlie  desert,  with  a 
view  to  a  final  departure.    They  were  already  on  the  bor- 
ders of  the  desert,  and  a  short  marcli  would  have  placed 
them  beyond  the  reach  of  pursuit,  as  the  chariots  of  E^ypt 
could  have  made  little  progress  over  dry  and  yielding 
sand.    But  at  Etham,  instead  of  pursuing  their  journey 
eastward  with  the  sea  on  their  right,  they  were  suddenly 
commanded  to  diverge  to  the  south,  keeping  the  gulf  on 
their  left ;  a  route  which  not  only  detained  them  linger- 
ing on  the  confines  of  Egypt,  but,  in  adopting  it,  they  ac- 
Uially  turned  their  backs  on  the  land  of  which  they  had 
let  out  to  obtain  the  possession.    A  movement  so  unex- 
pected, and  of  which  the  ultimate  design  was  carefully 
concealed,  could  not  but  excite  the  astonishment  of  all, 
even  of  Moses  himself,  although,  from  his  implicit  faith 
in  the  wisdom  and   power  of  his   heavenly  Guide,  he 
obeyed.    The  object  was  to  entice  Pharaoh  to  pursue,  in 
.  order  that  the  moral  effect,  which  the  judgments  on  Egypt 
had  produced  in  releasing  God's  people  from  bondage, 
might  be  still  further  extended  over  the  nations  by  the 
awful  events  transacted  at  the  Red  Sea.  Pi-lialiirotli— the 
mouth  of  the  defile,  or  pass— a  description  Avell  suited  to 
that  of  Bedea,  which  extended  from  the  Nile  and  opens 
on  the  shore  of  the  Red  Sea.    Migilol— a  fortress  or  cita- 
del.   Baal-zeplion — some  marked  site  on  the  opposite  or 
eastern  coast.    3.  tlie  -wildcrMess  hjitli  sliut'tlieni  in — 
Pharaoh,  who  would  eagerly  watch  their  movements,  was 
now  satisfied  that  they  were  meditating  flight,  and  he  na- 
turally thought  from  the  error  into  which  they  appeared 
to  have  fallen  by  entering  that  defile,  he  could  intercept 
them.    He  believed  them  now  entirely  in  his  power,  the 
mountain  chain  being  on  one  side,  the  sea  on  the  other, 
BO  that,  if  he  pursued  them  in  the  rear,  escape  seemed  im- 
possible.   5.  tlie  heart  of  Pliaraoli  and  of  Iiis  scr-vauts 
•»vas  tvimed  against  the  people,  &c. — Alas,  how  soon  the 
obduracy  of  this  reprobate  king  reappears !    He  had  been 
convinced,  but  not  converted — overawed,  but  not  sancti- 
fied by  the  appalling  judgments  of  heaven.    He  bitterly 
repented  of  what  he  now  thought  a  hasty  concession. 
Pride  and  revenge,  the  honour  of  his  kingdom,  and  the 
interests  of  his  subjects,  all  prompted  him  to  recall  his 
permission  to  reclaim  those  runaway  slaves,  and  force 
them  to  their  wonted  labour.    Strange  that  he  should  yet 
allow  such  considerations  to  obliterate  or  outweigh  all  his 
painful  experience  of  the  danger  of  oppressing  that  peo- 
ple.   But  those  whom  the  Lord  has  doomed  to  destruction 
are  first  infatuated  by  sin.    G.  lie  made  ready  liis  char- 
iot—His preparations  for  an  immediate  and  hot  pursuit 
ere  hei-e  described :  a  difference  is  made  between  "  the 
chosen  chariots  and  the  chariots  of  Egypt."    The  first  evi- 
dently composed  the  king's  guard,  amounting  to  six  hun- 
dred, and  they  are  called  "chosen,"  lit.,  "third  men;" 
three  men  being  allotted  to  each  chariot,  the  charioteer 
and  two  warrioi-s.    As  to  "  the  chariots  of  Egj'pt,  the  com- 
mon cars  contained  only  two  persons,  one  for  driving  and 
the  other  for  fighting;"  sometimes  only  one  person  was 
in  the  chariot,  the  driver  lashed  the  reins  round  his  body 
and  fought;  infantry  being  totally  unsuitable  for  a  rapid 
pursuit,  and  the  Egyptians  having  had  no  cavalry,  the 
word  "riders"  is  in  the  grammatical  connection  applied 
to  war  chariots  employed,  and  these  were  of  light  con- 
struction, open  behind,  and  hung  on  small  wheels.    10. 
when  Pharaoh   dre'w   nigh,  the  clilldren  of  Israel 
lifted  up  their  eyes— The  great  consternation  of  the  Is- 
raelites is  somewhat  astonishing,  considering  their  vast 
superiority  in  numbers,  but  their  deep  dismaj'  and  abso- 
lute despair  at  the  sight  of  this  armed  host  receives  a  sat- 
isfactory explanation  from  the  fact  that  the  civilized  state 
of  Egyptian  society  required  the  absence  of  all  arms,  ex- 
cept when  they  were  on  service.    If  the  Israelites  were 
entirely  unarmed  at  their  departure,  thej'  could  not  think 
of  making  any  resistance.    [Wii-kinsok  &  Hengsten- 
BERG.]    13,14.  Moses  said,  .  .  .  Fear  ye  not,  stand  still, 
and  see  the  salvation  of  the  Lord — Never,  perhaps,  was 
the  fortitude  of  a  man  so  severely  tried  as  tliat  of  the  He- 
brew leader  in  this  crisio,  exposea  as  ne  was  to  various 
58 


and  inevitable  dangers,  the  most  formidable  of  which  was 
the  vengeance  of  a  seditious  and  desperate  multitude;  but 
his  meek,  unruffled,  magnanimous  composure  ijresents 
one  of  the  sublimest  examples  of  moral  courage  to  be 
found  in  liistory.  And  whence  did  his  courage  arise  ?   He 
saw  the  miraculous  cloud  still  accompanying  them,  and 
his  confidence  arose  solely  from  the  hope  of  a  Divine  in- 
terposition, although,  perhaps,  he  niight  have  looked  for 
the  expected  deliverance  in  every  quarter,  rather  than  in 
the  direction  of  tlie  sea.    15-18.  the  Lord  said  unto  Mo- 
ses, Wherefore  criest  thou  unto  ineT  &c. — When  in  an- 
swer to  his  prayers,  he  received  the  Divine  command  to 
go  forward,  lie  no  longer  doubted  bj"^  what  kind  of  miracle 
the  salvation  of  his  mighty  charge  was  to  be  effected.    19. 
tlie  angel  of  God,  i.  e.,  the  pillar  of  cloud.    Tlie  slow  and 
silent  movement  of  that  majestic  column  through  the  air, 
and  occupying  a  position  behind  them  must  have  excited 
the  astonishment  of  the  Israelites  (Isaiah  58. 8).    It  was  an 
effectual  barrier  between  them  and  their  pursuers,  not 
only  protecting  them,  but  concealing  their  movements. 
Thus,  the  same  cloud  produced  light  (a  symbol  of  favour) 
to  the  people  of  God,  and  darkness  (a  symbol  of  wrath) 
to    their    enemies  (cf.   2  Corinthians   2.  16).    21.   Moses 
stretched  out   Iiis  hand,  &c. — The   waving  of  the  rod 
was  of  great  importance  on  this  occasion  to  give  pub- 
lic attestation  in  the  presence  of  the  assembled  Israel- 
ites, both  to  the  character  of  Moses  and  the  Divine  mis- 
sion with  whicli  he  was  charged,    tlie  Lord  caused  .  .  . 
a  strong  east  -wind  all  tliat  night — Suppose  a  mere 
ebb-tkle  caused  by  the  wind,  raising  the  water  to  a  great 
height  on  07ie  side,  still  as  there  was  not  only  "  dry  land," 
but,  according  to  the  tenor  of  the  sacred  narrative,  a  wall 
on  the  right  hand  and  on  the  left,  it  would  be  Impossible 
on  the  hypothesis  of  such  a  natural  cause  to  rear  the  wall 
on  the  other.    The  idea  of  Divine  interposition,  therefore, 
is  imperative;  and,  assuming  the  passage  to  have  been 
made  at  Mount  Attakah,  or  at  the  mouth  of  Wady-Tawa- 
rik,  an  cast  wind  would  cut  the  sea  in  that  line.    The  IIc- 
breiv  word  kedem,  however,  rendered  in  our  translation, 
cast,  means,  in  its  primary  signification,  p?-«)iows;  so  thfit 
this  verse  might,  perhaps,  be  rendered,  "  the  Lord  caused 
the  sea  to  go  liack  by  a  strong  previous  wind  all  that 
night;"  a  rendering  whicli  would  remove  the  difliculty  of 
supposing  the  host  of  Israel  marched  over  on  the  sand,  in 
the  teeth  of  a  rushing  column  of  wind,  strong  enough  to 
heap  up  the  waters  as  a  wall  on  each  side  of  a  dry  path, 
and  give  the  intelligible  narrative  of  Divine  interference. 
S3,  the  children  of  Israel  Avent  into  tlic  midst  of  the 
sea,  &c.— It  is  highly  probable  that  Moses,  along  w^itk 
Aaron,  first  planted  his  footsteps  on  the  untrodden  sand, 
encouraging  tlie  people  to  follow  him  without  fear  of  the 
treacherous  walls;  and  when  we  take  into  account  the 
multitudes  that  followed  him,  the  immense  number  who 
through  infancy  and  old  age  were  incapable  of  hastening 
their  movements,  together  with  all  the  appurtenances  of 
the  camp,  the  strong  and  steadfast  character  of  the  leaders' 
faith  was  strikingly  manifested  (Joshua  2. 10;  4.  23;  Psalm 
66. 6 ;  74. 13 ;  106.  9 ;  136. 13 ;  Isaiah  03."  11-13 ;  1  Corinthians  10. 1 ; 
Hebrews  11. 29).    33.  the  Egyptians  pursued  and  went 
in  after  them  to  tlie  midst  of  the  sea— From  the  dark- 
ness caused  by  the    intercepting   cloud,  it  is   probable 
that  they  were  not  aware  on  what  ground  they  were  driv- 
ing: they  heard  the  sound  of  the  fugitives  before  them, 
and  they  pushed  on  with  the  fury  of  the  avengers  of 
blood,  without  dreaming  that  they  were  on  the  bared  bed 
of  the  sea.    34.  Lord  looked  .  .  .  tlirough  .  .  .  the  cloud, 
and  trouhled  them — We  suppose  tlie  fact  to  have  been 
that  the  side  of  tlie  pillar  of  cloud  towards  the  Egyptians 
was  suddenly,  and  for  a  few  moments,  illuminated  with  a 
blaze  of  light,  which,  coming  as  it  were  in  a  refulgent 
flash  upon  the  dense  darkness  which  had  preceded,  so 
frightened  the  horses  of  the  pursuers  that  they  rushed 
confusedly  together  and  became  unmanageable.    "  Let  us 
flee  "  was  the  cry  that  resounded  through  the  broken  and 
trembling  ranks,  but  it  was  too  late,  all  attempts  at  flight 
were  vain.    [Bush.]   37.  Moses  stretched  forth  his  hand 
over  the  sea,  Ac— What  circumstances  could  more  clearly 
demonstrat/'  the  miraculous  character  of  this  transaction 


DRAWINGS  PROM  EGYPTIAN  MONUMENTS,  ILLUSTRATING  ANCIENT  MANNERS  AND  CUSTOMS. 


EGYPTIAN    DANCES. 
Wilkinson.    Ex.  xv.  20. 


EGYPTIAN    BLOW-PIPE, 


CARPENTERS. 

Wilkinson. 

r,  drills  a  hole  in  the  seat  of  a  chair,  s.      1 1,  legs  of  chair,     u  u,  adzes,     v,  a  square. 

M.',  man  planing  or  pol  shinjj  the  leg  of  a  chair.    Is,  xli.  7, 


FOREIGN   CAPTIYES    MAKING   BRICK    AT    THEBE& 
Wilkinson.    Ex.  i.  14. 


EGYPTIANS    KNEADING   DOUGH    WITH    THEIR    HANDS. 

Wilkicson,  from  a  painting  in  the  Tomb  of  Rameses  III,  at  Thebes, 

Ex.  xii.  34,  39. 


Fig. 


Tables 
4  holds 


AN    ANCIENT    EGYPTIAN   DINNER-PARTY. 
Wilkinson, 
with  various  dishes.  h,p.  Figs.  rf,  e,  (?,  j.  Baskets  of  grapes.  Fig.  3  is  taking  a  wing  from  a  goose, 

a  joint  of  meat.        Figs.  5  and  7  are  eating  fish.        Fig.  6  is  about  to  drink  water  from  an  earthen  vessel. 
£sU>.  i.  5-8. 


Song  of  Moses. 


EXODUS  XV,  XVI. 


Murmurs  for  Want  of  Bread. 


than  that  at  the  waving  of  Moses'  rod,  the  dividing  waters 
left  tlie  channspl  dry,  and  on  liis  malting  the  same  motion 
on  the  opposite  side,  they  returned,  commingling  with 
instantaneous  fury?  Is  such  the  character  of  any  ebb- 
tide? as.  tiiere  remained  not  so  mucU  as  one  of  tUem 
—It  is  surprising  that,  with  such  a  declai-ation,  sonie  in- 
telligent writers  can  maintain  tliere  is  no  evidence  of  the 
destruction  of  Pharaoh  himself  (Psalm  lOG.  11).  30.  Israel 
ea-w  tlie  Egyptians  tlead  upon  tlie  sea-sliore,  &c.— The 
tide  threw  them  up  and  left  multitudes  of  corpses  on  the 
beach;  a  result  that  brought  greater  infamy  on  the  Egyp- 
tians, that  tended,  on  the  other  hand,  to  enhance  the  tri- 
umph of  the  Israelites,  and  doubtless  enriched  them  with 
arms,  which  they  had  not  before.  The  locality  of  this 
famous  passage  has  not  yet  been,  and  probably  never  will 
be,  satisfactorily  fixed.  Some  place  it  in  the  immediate 
neiglibourhood  of  Suez;  where,  they  say,  the  part  of  the 
sea  is  most  likely  to  be  affected  by  "a  strong  east  wind;" 
where  the  road  from  the  defile  of  Migdol  (now  Mulitala) 
leads  directly  to  this  point;  and  where  the  sea,  not  above 
two  miles  broad,  could  be  crossed  in  a  short  time.  The 
vast  majority,  however,  wlio  have  examined  the  spot,  re- 
ject this  opinion,  and  fix  the  passage,  as  does  local  tradi- 
tion, about  ten  or  twelve  miles  further  down  the  shore  at 
Wady-Tawarik.  "  The  time  of  the  miracle  was  tlie  whole 
night,  at  the  season  of  the  year,  too,  when  the  niglit  would 
be  about  its  average  length.  The  sea  at  that  point  extends 
from  six  and  a  half  to  eiglit  miles  in  breadth.  There  was 
thus  ample  time  for  tlie  passage  of  the  Israelites  from  any 
part  of  the  valley,  especially  considering  tlieir  excitement 
and  animation  by  the  gracious  and  wonderful  interposi- 
tion of  Providence  in  tlieir  behalf."  [Wilson.] 

CHAPTER  XV. 

Ver.  1-27.  Song  of  Moses.  1.  Then  sang  Moses  and 
the  children  of  Israel— The  scene  of  tliis  thanksgiving 
song  is  supposed  to  have  been  at  the  landing-place  on  the 
eastern  shore  of  the  Red  Sea,  at  Ayoun  Musa,  tlie  foun- 
tains of  Moses.  They  are  situated  somewliat  fartlier 
northward  along  the  shore  than  the  opposite  point  from 
which  the  Israelites  set  out.  But  the  line  of  the  people 
would  be  extended  during  the  passage,  and  one  extremity 
of  it  would  reach  as  far  north  as  tliese  fountains,  which 
would  supply  them  witli  water  on  landing.  The  time 
when  it  was  sung  is  supposed  to  have  been  the  morning 
after  the  passage.  This  song  is  by  some  hundred  years 
the  oldest  poem  in  the  world.  There  is  a  sublimity  and 
beauty  in  tlie  language  that  is  unexampled.  But  its  un- 
rivalled superiority  arises  not  solely  from  the  splendour 
of  the  diction.  Its  poetical  excellencies  have  often  drawn 
forth  the  admiration  of  tlie  best  judges,  wliile  tlie  charac- 
ter of  the  event  commemorated,  and  its  being  prompted 
by  Divine  inspiration,  contribute  to  give  it  an  interest 
and  sublimity  peculiar  to  itself.  I  -will  sing  unto  tUc 
£iord,  for  lie  liath  triumplied  gloriously — Considering 
the  state  of  servitude  in  wliich  tliey  had  been  born  and 
bred,  and  tlie  rude  features  of  character  wliicli  tlieir  sub- 
sequent history  often  displays,  it  cannot  be  supposed  tliat 
the  children  of  Israel  generally  were  qualified  to  commit 
to  memory  or  to  appreciate  tlio  beauties  of  tliis  inimitable 
song.  But  they  might  perfectly  understand  its  pervading 
strain  of  sentiment;  and,  with  the  view  of  suitably  im- 
proving the  occasion,  it  was  thouglit  necessary  that  all, 
old  and  young,  should  join  their  united  voices  in  the  re- 
hearsal of  its  words.  As  every  individual  had  cause,  so 
every  individual  gave  utterance  to  his  feelings  of  grati- 
tude. 30.  Miriam  the  proplietess— so  called  from  her 
receiving  Divine  revelations  (Numbers  12.  1;  Micah  6.  4), 
but  in  this  instance  principally  from  her  being  eminently 
skilled  in  music,  and  in  this  sense  the  word  "prophecy" 
Is  sometimes  used  in  Scripture  (1  Clironicles  25.  1;  1  Cor- 
inthiau.s  11.  5).  took  a  timbrel— or  tabret— a  musical  in- 
strument in  the  form  of  a  hoop,  edged  round  with  rings  or 
pieces  of  brass  to  make  a  jingling  noise,  and  covered  over 
with  tightened  parcliment  like  a  drum.  It  was  beat  with 
the  fingers,  and  corresponds  to  our  tambourine,  all  tlie 
women  -went  out  after  lier  with  timbrels  and  with 


dances— We  shall  understand  this  by  attending  to  the 
modern  customs  of  the  East,  wliere  the  dance— a  slow, 
grave,  and  solemn  gesture,  generally  accompanied  with 
singing  and  the  sound  of  the  timbrel,  is  still  led  by  the 
principal  female  of  the  company,  the  rest  imitating  Iier 
movements,  and  repeating  tlie  words  of  the  song  as  tliey 
drop  from  her  lips.  31.  Miriam  answered  tlieni-"  them" 
in  the  Hebrew  is  masculine,  so  that  Moses  probably  led 
the  men  and  Miriam  the  women— tlie  two  bands  respond- 
ing alternately,  and  singing  tlie  first  verse  as  a  chorus. 
33.  ivilderncss  of  Shur — comprehending  all  the  western 
part  of  Arabia  Petrma.  The  desert  of  Etliam  was  a  part 
of  it,  extending  round  the  northern  portion  of  the  Red 
Sea,  and  a  considerable  distance  along  its  eastern  shore; 
whereas  the  "wilderness  of  Shur"  (now  Sudhr)  was  the 
designation  of  all  the  desert  region  of  Arabia  Petrtea  that 
lay  next  to  Palestine.  33.  -when  they  came  to  Marah, 
they  could  not  di'inic  of  the  ivaters — Following  tho 
general  route  of  all  travellers  southward,  between  the  sea 
and  the  table-land  of  the  Tih  (valley  of  wandering),  Marah 
is  almost  universally  believed  to  be  what  is  now  called 
Howarah,  in  Wady-Araarah,  about  thirty  miles  from  the 
place  where  the  Israelites  landed  on  the  eastern  shore  of 
tlie  Red  Sea— a  distance  quite  suflicient  for  their  march 
of  tliree  days.  There  is  no  other  perennial  spring  in  the 
Intermediate  space.  Tlie  water  still  retains  its  ancient 
cliaracter,  and  has  a  bad  name  among  the  Arabs,  who 
seldom  allow  their  camels  to  partake  of  it.  35.  the  Lord 
sho-vved  liim  a  tree,  -wliich  -»vhen  he  had  cast  into  the 
■waters,  the  -waters  -were  made  s-iveet — Some  travellers 
have  pronounced  this  to  -be  the  Elvah  of  tlie  Arabs— a 
shrub  in  form  and  flower  resembling  our  hawthorn; 
others,  the  berries  of  the  Ghurkhud— a  bush  found  grow- 
ing around  all  brackish  fountains.  But  neither  of  these 
shrubs  are  known  by  tlie  natives  to  possess  such  natural 
■  virtues.  It  is  far  more  likely  that  God  miraculously  en- 
dowed some  tree  with  the  property  of  purifying  tlie  bitter 
water — a  tree  employed  as  the  medium,  but  the  sweeten- 
ing was  not  dependent  upon  the  nature  or  quality  of  the 
tree,  but  the  power  of  God  (cf.  John  9.  6).  And  hence  tho 
"  statute  and  ordinance  "  that  followed,  which  would  have 
been  singularly  inopportune  if  there  had  no  miracle  been 
v,rrought.  and  there  he  proved  tliem — God  now  brought 
the  Israelites  into  circumstances  wliich  would  put  their 
faith  and  obedience  to  the  test  (cf.  Genesis  22. 1).  37.  tliey 
came  to  Elim,  -wliere  -were  twelve  -wells  of  -^vater — 
supposed  to  be  what  is  noAV  called  Wady-Gliurandel,  the 
most  extensive  water-course  in  the  western  desert— an 
oasis,  adorned  with  a  great  variety  of  trees,  among  which 
the  palm  is  still  conspicuous,  and  fertilized  by  a  copious 
stream.  It  is  estimated  to  be  a  mile  in  breadth,  but 
stretching  out  far  to  tlie  north-east.  After  tho  weary 
travel  through  the  desert,  this  must  have  appeared  a 
most  delightful  encampment  from  its  shade  and  verdure, 
as  well  as  from  its  aliundant  supply  of  sweet  water  for  the 
thirsty  multitude.  The  palm  is  called  "the  tree  of  the 
desert,"  as  its  presence  is  always  a  sign  of  water.  The 
palms  in  this  spot  are  greatly  increased  in  number,  but 
the  wells  are  diminished. 

CHAPTER    XVI. 

Ver.  1-36.  Murmurs  fob  Want  of  Bread.  1.  they 
took  their  journey  from  Elim— where  they  had  re- 
mained several  days,    came  unto  the  -wilderness  of  Sin 

— It  appears  from  Numbers  32.  that  several  stations  are 
omitted  in  this  historical  notice  of  the  journey.  This 
passage  represents  the  Israelites  as  advanced  into  the 
great  plain,  which,  beginning  near  El-Murkali,  extends 
Avith  a  greater  or  less  breadth  to  almost  the  extremity  of 
the  peninsula.  In  its  broadest  part  nortliward  of  Tur  it 
is  called  151-Kaa,  which  is  probably  the  desert  of  Sin. 
[RORINSON.]  3.  the  -wliole  congregation  .  .  .  mur- 
m^urcd  against  Moses  and  Aaron— Modern  travellers 
through  the  desert  of  Sinai  are  accustomed  to  take  as 
much  as  is  suflicient  for  the  sustenance  of  men  and  beasta 
during  forty  days.  The  Israelites  having  been  rather 
more  than  a  month  on  their  journey,  their  store  of  corn 

59 


QuaUa  and  Manna  sent. 


EXODUS  XVII. 


27ie  People  Murmur  for  Water, 


or  other  provisions  was  altogether  or  nearly  exhausted ; 
and  there  being  no  prospect  of  procuring  any  means  of 
subsistence  in  the  desert,  except  some  wild  olives  and 
wild  honey  (Deuteronomy  32. 13),  loud  complaints  were 
made  against  the  leaders.    3.  Would  to  God  we  had 
died  by  the  hand  of  the  liord  In  the  land  of  Egypt- 
How  unreasonable  and  absurd  the  charge  against  Moses 
and  Aaron!  how  ungrateful  and  impious  against  God! 
After  all  their  experience  of  the  Divine  wisdom,  good- 
ness, and  power,  we  pause  and  wonder  over  tlie  sacred 
narrative  of  their  hardness  and  unbelief.    But  the  ex- 
pression of  feeling  is  contagious  in  so  vast  a  multitude, 
and  there  is  a  feeling  of  solitude  and  despondency  in  the 
desert  which  numbers  cannot  dispel;  and  besides,  we 
must  remember  that  they  were  men  engrossed  with  the 
present— that  the  Comforter  was  not  then  given— and  that 
they  were  destitute  of  all  visible  means  of  sustenance, 
and  cut  oflf  from  every  visible  comfort,  with  only  the 
promises  of  an  unseen  God  to  look  to  as  the  ground  of 
their  hope.     And  though  we  may  lament  they  should 
tempt  God  in  the  wilderness,  and  freely  admit  their  sin 
in  so  doing,  we  can  be  at  no  loss  for  a  reason  why  those 
who  had  all  their  lives  been  accustomed  to  wallt  by  sigM 
•  should,  in  circumstances  of  unparalleled  difficulty  and 
perplexity,  find  it  hard  to  walk  by  faith.    Do  not  even  we 
find  it  difficult  to  walk  by  faith  througli  the  wilderness 
of  this  world,  though  in  the  liglit  of  a  clearer  revelation, 
and  under  a  nobler  leader  than  Moses?    [Fisk.]    (See 
1  Corinthians  10. 11,  12),     ■*.  Tlien  said  tlie  Lord  nnto 
Moses— Though  the  outbreak  was  immediately  against 
the  human  leaders,  it  was  indirectly  against  God :  yet 
mark  His  patience,  and  how  graciously  He  promised  to 
redress  the  grievance.    I  -will  rain  bread  from  heaven 
— Israel,  a  type  of  the  Church  which  is  from  above,  and 
being  under  the  conduct,  government,  and  laws  of  heaven, 
received  their  food  from  heaven  also  (Psalm  78. 24).    that 
I  may  prove  them,  -whether  they  will  -tvalfc  in  my 
law,  or  no— The  grand  object  of  their  being  led  into  the 
wilderness  was  that  they  miglit  receive  a  religious  train- 
ing directly  under  the  eye  of  God;  and  the  first  lesson 
taught  them  was  a  constant  dependence  on  God  for  their 
daily  nourishment.    13.  at  even  the  quails  came  up, 
and  covered  the  camp — This  bird  is  of  the  gallinaceous 
kind,  resembling  the  red  partridge,  but  not  larger  than 
the  turtle-dove.    They  are  found  in  certain  seasons  in  the 
places  through  which  the  Israelites  passed,  being  mi- 
gratory birds,  and  they  were  probably  brought  to  the 
camp  by  "a  wind  from  the  Lord"  as  on  another  occasion 
(Numbers    11.31).     13-31.  and   in   the   morning  ...  a 
small  round  thing  .  .  .  manna— There  is  a  gum  of  the 
same  name  distilled  in  this  desert  region  from  the  tama- 
risk, whicli  is  much  prized  by  the  natives,  and  preserved 
carefully  by  those  who  gather  it.    It  is  collected  early  in 
the  morning,  melts  under  the  heat  of  the  sun,  and  is  con- 
gealed by  the  cold  of  niglit.    In  taste  it  is  as  sweet  as 
honey,  and  has  been  supposed  by  distinguished  travel- 
lers, from  its  whitish  colour,  time  and  place  of  its  appear- 
afice,  to  be  the  manna  on  whicli  the  Israelites  were  fed : 
so  that,  according  to  the  views  of  some,  it  was  a  produc- 
tion indigenous  to  the  desert;  according  to  otliers,  there 
was  a  miracle,  which  consisted,  however,  only  in  the  pre- 
ternatural arrangements  regarding  its  supply.    But  more 
recent  and  accurate  examination  has  proved  tliis  gum  of 
the  tarfa-tree  to  be  wanting  in  all  tlie  principal  charac- 
teristics of  the  Scripture  manna.    It  exudes  only  in  small 
quantities,  and  not  every  year;  it  does  not  admit  of  being 
baked  (Numbers  11. 8)  or  boiled  (v.  23).    Though  it  may  be 
exhaled  by  the  heat  and  afterwards  fall  with  tlie  dew,  it 
is  a  medicine,  not  food— it  is  well  known  to  the  natives 
of  the  desert,  while  the  Israelites  were  strangers  to  theirs; 
and  in  taste  as  well  as  in  tlie  appearance  of  double  quan- 
tity on  Friday,  none  on  Sabbath,  and  in  not  breeding 
worms,  it  is  essentially  different  from  the  manna  fur- 
nished to  the  Israelites.    33-36.  Fill  an  omer  of  it  to 
be  Uept  for  your  generations— The  mere  fact  of  such  a 
multitude  being  fed  for  forty  years  in  the  wilderness, 
where  no  food  of  any  kind  is  to  be  obtained,  will  show 
tlie  utter  impossibility  of  their  subsisting  on  a  natural 
60 


production  of  the  kind  and  quantity  as  this  tarfa-gum; 
and  as  if  for  the  purpose  of  removing  all  such  groundless 
speculations,  Aaron  was  commanded  to  put  a  sample  of 
it  in  a  pot— a  golden  pot  (Hebrews  9. 4)— to  be  laid  before 
the  Testimony— to  be  kept  for  future  generations,  that 
they  might  see  the  bread  on  which  the  Lord  fed  their 
fathers  in  the  wilderness.  But  we  have  the  bread  of 
which  that  was  merely  typical  (1  Corinthians  10. 3 ;  John 
6. 32). 

CHAPTER    XVII. 
Ver.  1-7.    The  People  Murmur  for  Water.    1.  the 
children  of  Israel  journeyed  from  the  -wilderness  of 

Sin— In  the  succinct  annals  of  tliis  book,  those  places 
only  are  selected  for  particular  notice  by  the  inspired 
historian,  which  were  scenes  memorable  for  their  happy 
or  painful  interest  in  the  history  of  the  Israelites.  A 
more  detailed  itinerary  is  given  in  the  later  books  of 
Moses,  and  we  find  that  here  two  stations  are  omitted 
(Numbers  33).  according  to  the  commandntent  of  the 
liOrd,  &c.— not  given  in  oracular  response,  nor  a  vision 
of  the  night,  but  indicated  by  the  movement  of  the 
cloudy  pillar.  The  same  phraseology  occurs  elsewhere 
(Numbers  9. 18, 19).  pitclied  in  Rephidlm— now  believed, 
on  good  grounds,  to  be  Wady  Feiran,  which  is  exactly  a 
day's  marcli  from  Mount  Sinai,  and  at  the  entrance  of 
the  Horeb  district.  It  is  a  long  circuitous  defile  about 
forty  feet  in  breadth,  witli  perpendicular  granite  rocks 
on  both  sides.  The  wilderness  of  Sin  through  which 
they  approached  to  this  valley  is  very  barren,  lias  an 
extremely  dry  and  thirsty  aspect,  little  or  no  water 
scarcely  even  a  dwarfish  shrub  to  be  seen,  and  the  onl> 
shelter  to  the  panting  pilgrims  is  under  the  shadow  of 
the  great  overhanging  cliffs,  a,  3.  tlie  people  did  chide 
-with  Moses,  and  said.  Give  us  -water  tliat  -we  may 
drinlc— The  want  of  water  was  a  privation,  the  severity 
of  which  we  cannot  estimate,  and  it  was  a  great  trial  to 
the  Israelites,  but  their  conduct  on  this  new  occasion  was 
outrageous;  it  amounted  even  to  "a  tempting  of  tlie 
Lord."  It  was  an  opposition  to  His  minister,  a  distrust 
of  His  care,  an  indifference  to  His  kindness,  an  unbelief 
in  His  providence,  a  trying  of  His  patience  and  fatherly 
forbearance.  4.-.  Moses  cried  imto  tlie  £iord,  saying, 
What  sliall  1  do  unto  this  people  1 — His  language,  in- 
stead of  betrajdng  any  signs  of  resentment  or  vindictive 
imprecation  on  a  people  who  had  given  him  a  cruel  and 
unmerited  treatment,  was  the  expression  of  an  anxious 
wish  to  know  what  was  the  best  to  be  done  in  the  circum- 
stances (cf.  Matthew  5.44;  Romans  12.21).  5.  the  liord 
said  unto  Moses,  &c.— not  to  smite  the  rebels,  but  the 
rock ;  not  to  bring  a  stream  of  blood  from  the  breast  of 
the  offenders,  but  a  stream  of  water  from  the  granite 
cliffs.  The  cloud  rested  on  a  particular  rock,  Just  as  the 
star  rested  on  the  house  where  the  infant  Saviour  was 
lodged.  And  from  the  rod-smitten  rock  there  forthwith 
gushed  a  current  of  pure  and  refreshing  water.  It  was 
perhaps  the  greatest  miracle  performed  by  Moses,  and  in 
many  respects  bore  a  resemblance  to  the  greatest  of 
Christ's:  being  done  without  ostentation,  and  in  the 
presence  of  a  few  chosen  witnesses  (1  Corinthians  10. 4). 
7.  called  the  name  of  the  place — Massali  (temptation; 
Meribah — chiding,— strife):  the  same  word  whicli  is  ren- 
dered "provocation"  (Hebrews  3. 8). 

8-16.  Attack  of  Amalek.  8.  Then  came  Amalelc— 
Some  time  probably  elapsed  before  they  were  exposed  to 
tills  new  evil ;  and  the  presumption  of  there  being  such 
an  interval  affords  the  only  ground  on  which  we  can  sat- 
isfactorily account  for  the  altered,  the  better  and  former 
spirit  that  animated  the  people  in  this  sudden  contest. 
The  miracles  of  the  manna  and  the  water  from  the  rock 
had  produced  a  deep  impression  and  permanent  convic- 
tion that  God  was  indeed  among  them;  and  with  feelings 
elevated  by  the  conscious  experience  of  the  Divine  pres- 
ence and  aid,  they  remained  calm,  resolute,  and  cour- 
ageous under  the  attack  of  their  unexpected  foe.  fought 
-^vith  Israel— The  language  implies  that  no  occasion  had 
been  furnished  for  this  attack;  but,  as  descendants  of 
Esau,  the  Amalekites  entertained  a  deep-seated  grudge 


Visit  of  Jetho, 


EXODUS  XVIII,  XIX. 


Arrival  at  Sinai. 


against  them,  especially  as  the  rapid  prosperity  and  mar- 
veJlous  experience  of  Israel  sliowed  that  the  blessing  con- 
tained in  the  birthright  was  taking  effect.  It  seems  to 
have  been  a  mean,  dastardly,  insidious  surprise  on  the 
rear  (Numbers  24. 20;  Deuteronomy  25. 17),  and  an  impious 
defiance  of  God.  9.  Mo8e«  said  unto  Josliua— or  Jesus 
(Acts  7. 45;  Hebrews  4. 8),  and  this  is  the  earliest  notice  of 
a  young  warrior  destined  to  act  a  prominent  part  in  the 
history  of  Israel.  He  went  with  a  number  of  picked  men. 
There  is  not  here  a  wide  open  plain  on  whicla  the  battle 
took  place,  as  according  to  the  rules  of  modern  warfare. 
The  Amalekites  were  a  nomadic  tribe,  making  an  irreg- 
ular attack  on  a  multitude  probably  not  better  trained 
than  themselves,  and  for  such  a  conflict  the  low  hills  and 
open  country  around  this  wady  would  afford  ample  space. 
[Robinson.]  10-13.  Moses  .  .  .  -went  up  .  .  .  the  lilH 
.  .  .  lield  up  his  hand— with  the  wonder-working  rod; 
he  acted  as  the  standard-bearer  of  Israel,  and  also  their 
intercessor,  praying  for  success  and  victory  to  crown  their 
arms— the  earnestness  of  his  feelings  being  conspicuously 
evinced  amid  the  feebleness  of  nature.  13.  Josliua  dis- 
comfited Amnlelt — Victory  at  length  decided  in  favour 
of  Israel,  and  the  glory  of  the  victory,  by  an  act  of  national 
piety,  ascribed  to  God  (cf.  1  John  5. 4).  14-16.  Write  this 
for  a  memorial— If  the  bloody  character  of  this  statute 
seems  to  be  at  variance  with  the  mild  and  merciful  cha- 
racter of  God,  the  reasons  are  to  be  sought  for  in  the  deep 
and  implacable  vengeance  they  meditated  against  Israel 
(Psalm  83. 4). 

CHAPTER  XVIII. 
Ver.  1-27.  Visit  of  Jethro.  1-5.  JetHro  .  .  .  came 
.  .  .  nutq  Moses,  &c. — It  Is  thought  by  many  eminent 
commentators  that  this  episode  is  inserted  out  of  its 
chronological  order,  for  it  is  described  as  occurring  when 
the  Israelites  were  "  encamped  at  the  mount  of  God." 
And  yet  they  did  not  reacli  it  till  the  tliird  month  after 
their  departure  from  Egypt  (ch.  19. 1,  2;  cf.  Deuteronomy 
1.6,  9-15).  0.  tliy  -wife,  and  licr  t-\vo  sons— See  on  ch. 
4.  20.  7.  Moses  went  out  to  meet  Ills  fatlier-ln-la'M',  &c. 
— Tlioir  salutations  would  be  marked  by  all  tlie  warm  and 
social  greetings  of  Oriental  friends  (see  on  ch.  4.27) — the 
one  going  out  to  "meet"  the  otlier,  the  "obeisance,"  the 
"kiss"  on  eacli  side  of  the  head,  the  silent  entrance  into 
tlie  tent  for  consultation,  and  their  conversation  ran  in 
the  strain  that  miglit  have  been  expected  of  two  pious 
men,  rehearsing  and  listening  to  a  narrative  of  the  won- 
derful works  and  providence  of  God.  12.  Jetliro  .  .  . 
took  a  burnt  offering— This  friendly  interview  was  ter- 
minated by  a  solemn  religious  service — t  »e  burnt  offerings 
were  consumed  on  tlie  altar,  and  the  sacrifices  were  peace 
offerings,  used  in  a  feast  of  joy  and  gratitude  at  which 
Jethro,  as  priest  of  the  true  God,  seems  to  have  presided, 
and  to  which  the  chiefs  of  Israel  were  invited.  This  inci- 
dent is  in  beautiful  keeping  with  the  character  of  the 
parties,  and  is  well  wortliy  of  the  imitation  of  Christian 
friends  when  they  meet  in  the  present  day.  13-36.  on 
the  mori'ow  .  .  .  Moses  sat  to  judge  the  people,  &c.— 
We  are  here  presented  with  a  specimen  of  his  daily  morn- 
ing occupations;  and  amongst  the  multifarious  duties  his 
Divine  legation  imposed,  it  must  be  considered  only  a 
small  portion  of  his  official  employments.  He  appears  in 
this  attitude  as  a  type  of  Christ  in  his  legislative  and  Ju- 
dicial characters,  the  people  stood  by  Moses  front  the 
morning  unto  the  evening,  Ac- Governors  in  the  East 
seat  themselves  at  the  most  public  gate  of  their  palace  or 
the  city,  and  there,  amid  a  crowd  of  applicants,  hear 
causes,  receive  petitions,  redress  grievances,  and  adjust 
the  claims  of  contending  parties.  IT.  Moses'  father-in- 
law  said  unto  him,  The  thing  ...  is  not  good— not 
good  either  for  Moses  himself,  for  the  maintenance  of  jus- 
tice, or  for  the  satisfaction  and  interests  of  the  people. 
Jethro  gave  a  prudent  counsel  as  to  the  division  of  labour, 
and  universal  experience  in  the  Church  and  State  has  at- 
tested the  soundness  and  advantages  of  the  principle. 
83.  If  thou  Shalt  do  this  thing,  Ac- Jethro's  counsel 
•was  given  merely  in  the  form  of  a  suggestion ;  it  was  not 
to  be  adopted  without  the  express  sanction  and  approval 


of  a  better  and  higher  Counsellor;  and  although  w«  are 
not  informed  of  it,  there  can  be  no  doubt  tliat  Moses,  be- 
fore appointing  subordinate  magistrates,  -ytfould  ask  the 
mind  of  God,  as  it  is  the  duty  and  privilege  of  every  (Chris- 
tian in  like  manner  to  supplicate  the  Divine  direction  in 
all  his  ways. 

CHAPTER    XIX. 
Ver.  1-25.   Arrival  at  Sinai.    1.  In  the  third  month 

— according  to  Jewish  usage,  the  first  day  of  that  month— 
"same  day"— It  is  added,  to  mark  the  time  more  ex- 
plicitly, i.  e.,  forty-five  days  after  Egypt — one  day  spent  on 
the  mount  (v.  3),  one  returning  the  people's  answer  (v.  7, 8), 
three  days  of  preparation,  making  the  whole  time  fifty 
days  from  the  first  passover  to  the  promulgation  of  the 
law.  Hence  the  feast  of  pentecost,  i.  e.,  the  fiftieth  day, 
was  tlie  inauguration  of  the  Old  Testament  church,  and 
the  Divine  wisdom  is  apparent  in  the  selection  of  the 
same  reason  for  the  institution  of  the  New  Testament 
cliurch  (John  1. 17 ;  Acts  2. 1).  3.  were  come  to  the  desert 
of  Sinai — The  desert  has  its  provinces,  or  divisions,  dis- 
tinguished by  a  variety  of  names;  and  the  "desert  of 
Sinai"  is  that  wild  and  desolate  region  which  occupies  the 
very  centre  of  the  peninsula,  comprising  tlie  lofty  range  to 
which  the  mount  of  God  belongs.  It  is  a  wilderness  of 
shaggy  rocks  of  porphyry  and  red  granite,  and  of  valleys 
for  the  most  part  bare  of  verdure,  and  there  Israel 
camped  before  the  mount— SI  nai,  so  called  from  Sen  eh ,  or 
acacia  bush.  It  is  now  called  JebelMusa.  Their  way  into 
the  interior  of  the  gigantic  cluster  was  by  Wady  Feiran, 
which  would  lead  the  bulk  of  the  hosts  with  their  flocks 
and  herds  into  the  high  valleys  of  Jebel  Musa,  with  their 
abundant  springs,  especially  into  the  great  thorougiifare 
of  the  desert — the  longest,  widest,  and  most  continzious 
of  all  the  valleys,  the  Wady-es-Sheikh,  whilst  many 
would  be  scattered  among  the  adjacent  valleys ;  so  that 
thus  secluded  from  the  world  in  a  wild  and  sublime  am- 
phitheatre of  rocks,  they  "camped  before  the  mount.' 
"In  this  valley — a  long  flat  valley— about  a  quarter  of  a 
mile  in  breadth,  winding  northwards,  Israel  would  find 
ample  room  for  their  encampment.  Of  all  the  wadys  in 
that  region,  it  seeriis  the  most  suitable  for  a  prolonged  so- 
journ. The  'goodly  tents'  of  Israel  could  spread  them- 
selves without  limit."  [Bonar.]  3-6.  Moses  M-ent  up 
unto  God — the  Shechinah — within  the  cloud  (cli.33. 20; 
John  1. 18).  Thus  shalt  thou  say  to  the  house  of  Jacob, 
&c. — The  object  for  which  Moses  went  up  was  to  receive 
and  convey  to  the  people  the  message  contained  in  these 
verses,  and  the  purport  of  which  was  a  general  announce- 
ment of  the  terms  on  which  God  was  to  take  the  Israelites 
into  a  close  and  peculiar  relation  to  Himself.  In  thus 
negotiating  between  God  and  His  people,  the  highest  post 
of  duty  which  any  mortal  man  was  ever  called  to  occupy, 
Moses  was  still  but  a  servant.  The  only  Mediator  is  Jesus 
Christ,  ye  shall  be  unto  me  a  kingdom  of  prlests^as 
the  priestly  order  was  set  apart  from  tlie  common  mass,  so 
the  Israelites,  compared  with  other  people,  were  to  sus- 
tain the  same  ne'ar  relation  to  God;  a  community  of 
spiritual  sovereigns,  an  holy  nation — set  apart  to  pre- 
serve the  knowledge  and  worship  of  God.  7,  8.  Moses 
came,  and  called  for  the  elders  of  the  people — The  mes- 
sage was  conveyed  to  the  miglitj'  multitude  through  their 
eiders,  who,  doubtless.  Instructed  them  in  the  conditions 
required.  Their  unanimous  acceptance  was  conveyed 
through  the  same  channel  to  Moses,  and  by  him  reported 
to  the  Lord.  Ah!  how  much  self-confidence  did  their 
language  betray!  how  little  did  they  know  what  spirit 
they  were  of!  9-15.  The  Lord  said  unto  Moses,  liO,  I 
come  ...  In  a  tlilck  cloud,  &c. — The  deepest  impres- 
sions are  made  on  the  mind  through  the  medium  of  the 
senses;  and  so  He  who  knew  what  was  in  man  signalized 
His  descent  at  the  inauguration  of  the  ancient  church,  by 
all  the  sensible  tokens  of  august  majesty  that  were  fitted 
to  produce  the  conviction  that  He  is  the  great  and  terrible 
God.  The  whole  multitude  must  have  anticipated  tliw 
event  with  feelings  of  intense  .solemnity  and  awe.  The 
extraordinary  preparations  enjoined,  the  ablutions  and 
rigid  abstinence  they  were  required  to  observe,  the  bar* 

61 


2%e  Ten  Commandmenta. 


EXODUS  XX,  XXI. 


Laws  f 01'  3Ien  Servants. 


Tiers  erected  all  round  the  base  of  the  mount,  and  the 
stern  penalties  annexed  to  the  breacli  of  any  of  tlie  con- 
ditions, all  tended  to  create  an  earnest  and  solemn  expec- 
tation whicli  increased  as  tiie  appointed  day  drew  near. 
10.  on  tlie  third  day,  In  the  morning,  tUat  tUcre  -were 
tHunders  and  llglitnings,  &c.— Tlie  descent  of  God  was 
signalized  by  every  object  imagination  can  conceive  con- 
necte<l  with  the  ideas  of  grandeur  and  of  awe.  But  all  was 
iu  keeping  with  tlie  character  of  the  law  about  to  be  pro- 
claimed. As  tlie  mountain  burned  with  Are,  God  was  ex- 
hibited a  consuming  tire  to  tlie  transgressors  of  His  law. 
The  thunder  and  lightning,  more  awful  amid  the  deep 
sti  llness  of  the  region,  and  re  verberating  with  terrific  peals 
among  the  mountains,  would  rouse  the  universal  atten- 
tion ;  a  thick  cloud  was  an  apt  emlilera  of  the  dark  and 
sliadowy  dispensation  (cf.  Matthew  17.  5).  tlie  voice  of  a 
trumpet— this  gave  the  scene  tlie  character  of  a  miracu- 
lous transaction,  in  which  other  elements  than  those  of 
nature  were  at  work,  and  some  other  than  material  trum- 
pet was  blown  by  other  means  than  human  breath.  17. 
Moses  brought  fortli  the  people  out  of  tlie  camp  to 
meet  -^vlth  God— Wady-er-Raheh,  where  they  stood,  has 
a  spacious  sandy  plain,  immediately  in  front  of  Es-Suk- 
safeh,  considered  by  Robinson  to  be  the  mount  from 
whicli  tlie  law  was  given.  "We  measured  it,  and  esti- 
mate the  whole  plains  at  two  geographical  miles  long, 
and  ranging  in  breadth  from  one-third  to  two-thirds  of  a 
mile,  or  as  equivalent  to  a  surface  of  one  square  mile. 
This  space  is  nearly  doubled  by  the  recess  on  the  west, 
and  by  the  broad  and  level  area  of  Wady-es-Sheikh  on 
the  east,  which  Issues  at  right  angles  to  the  plain,  and  is 
equally  In  view  of  the  front  and  summit  of  the  mount. 
The  examination  convinced  us  that  liere  was  space  enough 
to  satisfy  all  the  requisitions  of  tlie  Scripture  narrative, 
so  far  as  It  relates  to  the  assembling  of  the  congregation 
to  receive  the  law.  Here,  too,  one  can  see  the  fitness  of 
the  injunction  to  set  bounds  around  the  mount,  that 
neither  man  nor  beast  might  approach  too  near,  for  it 
rises  like  a  perpendicular  wall."  But  Jebel  Musa,  the  old 
traditional  Sinai,  and  the  higliest  peak,  has  also  a  spacious 
valley,  Wady-Seba'iyeh,  capable  of  holding  the  people. 
It  is  not  certain  on  whicli  of  these  two  they  stood.  HI. 
tlte  Lord  said  unto  Moses,  Go  do'wn,  charge  the  peo- 
ple—No  sooner  had  Moses  proceeded  a  little  up  tlie  mount, 
tlian  lie  was  suddenly  ordered  to  return,  in  order  to  keep 
the  people  from  breaking  tlirough  to  gaze— a  course 
adopted  to  heighten  the  impressive  solemnity  of  the 
scene.  The  strict  injunctions  renewed  to  all,  whatever 
their  condition,  at  a  time  and  in  circumstances  when  the 
whole  multitude  of  Israel  were  standing  at  the  base  of 
the  mount,  was  calculated  in  the  highest  degree  to  solem- 
nize and  awe  every  heart. 

CHAPTER    XX. 

Ver.  1-26.  The  Ten  Commandments.  1.  God  spake 
all  these  -words— The  Divine  Being  himself  was  the 
speaker  (Deuteronomy  5. 12,32,33),  in. tones  so  loud  as  to 
be  heard— so  distinct  as  to  be  intelligible  by  tlie  whole 
multitude  standing  in  the  valleys  below,  amid  tlie  most 
appalling  phenomena  of  agitated  nature.  Had  He  been 
simply  addressing  rational  and  intelligent  creatures.  He 
■would  have  spoken  with  the  still  small  voice  of  persua- 
sion and  love.  But  He  was  speaking  to  those  who  were 
at  the  same  time  fallen  and  sinful  creatures,  and  a  cor- 
responding change  was  required  in  the  manner  of  God's 
procedure,  in  order  to  give  a  suitable  impression  of  the 
character  and  sanctions  of  the  law  revealed  from  heaven 
(Romans  11.  5-9).  3.  T  am  the  Lord  thy  God— This  is  a 
preface  to  the  ten  commandments— the  latter  clause  being 
specially  applicable  to  the  case  of  the  Israelites,  while  the 
former  brings  it  home  to  all  mankind;  showing  that  the 
reasonableness  of  the  law  Is  founded  in  their  eternal  re- 
lation as  creatures  to  their  Creator,  and  their  mutual  re- 
lations to  each  other.  3.  Thou  shalt  have  no  other 
gods  before  me — in  my  presence,  beside,  or  except  me. 
4,5.  Thou  Shalt  not  make  .  .  ,  any  graven  image  .  .  , 
thou  slialt  not  bow  doivn  tliyself  to  them — i.  e.,  "  make 

u  order  to  bow."  Under  the  auspices  of  Moses  himself, 
62 


figures  of  cherubim,  brazen  serpents,  oxen,  and  many 
other  things  in  the  earth  beneath,  were  made,  and  never 
condemned.  The  mere  making  was  no  sin— it  was  the 
making  with  tlie  intent  to  give  idolatrous  worship.  8. 
Remember  tlie  sabbath  day— implying  it  was  already 
known,  and  recognized  as  a  seasoii  of  sacred  rest.  The 
first  four  commandments  comprise  our  duties  to  God— the 
other  six  our  duties  to  our  fellow-men ;  and  a,s  interpreted 
by  Christ,  they  reach  to  the  government  of  the  heart  as 
well  as  the  lip  (Matthew  5. 17).  "  If  a  man  do  them  he 
shall  live  in  them."  But,  all !  what  an  if  for  frail  and 
fallen  man.  "Whoever  rests  his  hope  upon  the  law  stands 
debtor  to  it  all ;  and  in  this  view  every  one  would  be  with- 
out hope  were  not  "the  Lord  our  Righteousness"  (John 
1. 17).  18-/21.  all  the  people  sa-w  the  thunderings  and 
the  lightnings- They  were  eye  and  ear  witnesses  of  the 
awful  emblems  of  the  Deity's  descent.  But  they  perceived 
not  the  Deity  himself.  19.  let  not  God  speak  ■»vith  us, 
lest  we  die,  &c.— The  phenomena  of  thunder  and  lightning 
had  been  one  of  the  plagues  so  fatal  to  Egypt,  and  as  they 
heard  God  speaking  to  them  now,  they  were  apprehensive 
of  instant  death  also.  Even  Moses  himself,  the  mediator 
of  the  old  covenant,  did  ."exceedingly  quake  and  fear" 
(Hebrews  12.  21).  But  doubtless  God  spake  what  gave  him 
relief— restored  him  to  a  frame  of  mind  fit  for  the  minis- 
trations committed  to  him ;  and  hence  immediately  after 
he  was  enabled  to  relieve  and  comfort  them  with  the  re- 
lief and  comfort  which  he  himself  had  received  from  God 
(2  Corinthians  1.  4).  33,  33.  the  Lord  said  unto  Moses- 
It  appears  from  Deuteronomy  4. 14-lG,  that  this  Injunction 
was  a  conclusion  drawn  from  the  scene  on  Sinai— that  as 
no  similitude  of  God  was  displayed  then,  they  should  not 
attempt  to  make  any  visible  figure  or  form  of  Him.  34:. 
An  altar  of  eartli  tliou  slialt  make  unto  me — a  regula- 
tion applicable  to  special  or  temporary  occasions.  35. 
thou  slialt  not  build  it  of  liewn  stone,  &c. — i.  e.,  carved 
with  figures  and  ornaments  that  might  lead  to  supersti- 
tion. 36.  by  steps — a  precaution  taken  for  the  sake  of 
decency,  in  consequence  of  the  loose,  wide,  fiowing  gar- 
ments of  the  priests. 

CHAPTER  XXI. 

Ver.  1-6.    Laws  for  Men  Servants.    1.  judgments — 

rules  for  regulating  the  procedure  of  judges  and  magis- 
trates in  the  decision  of  causes  and  the  trial  of  criminals. 
The  government  of  tlie  Israelites  being  a  theocracy,  those 
public  authorities  were  the  servants  of  the  Divine  Sov- 
ereign, and  subject  to  His  direction.  Most  of  these  laws 
here  noticed  were  primitive  usages,  founded  on  principles 
of  natural  equity,  and  incorporated,  with  modifications 
and  improvements,  in  the  Mosaic  code.  3-6.  If  thou 
buy  an  Hebre^v  servant — Every  Israelite  was  freeborn  ; 
but  slavery  was  permitted  under  certain  restrictions.  An 
Hebrew  miglit  be  made  a  slave  througli  poverty,  debt,  or 
crime ;  but  at  the  end  of  six  years  he  was  entitled  to  free- 
dom, and  his  wife,  if  she  had  voluntarily  shared  his  state 
of  bondage,  also  obtained  release.  Should  he,  however, 
have  married  a  female  slave,  she  and  the  children,  after 
the  husband's  liberation,  remained  the  master's  prop- 
erty; and  if,  tlirough  attachment  to  his  family,  tho 
Hebrew  chose  to  forfeit  his  privilege  and  abide  as  he 
was,  a  formal  process  was  gone  through  in  a  public  court, 
and  a  brand  of  servitude  stamped  on  liis  ear  (Psalm  40. 6) 
for  life,  or  at  least  till  the  jubilee  (Deuteronomy  15.  17). 

7-36.  Laws  for  Maid  Servants.  7.  if  a  man  sell  his 
daughter— Hebrew  girls  might  be  redeemed  for  a  reason- 
able sum.  But  in  the  event  of  her  parents  or  friends  being 
unable  to  pay  the  redemption  money,  her  owner  was  not 
at  liberty  to  sell  her  elsewhere..  Should  she  have  been 
betrothed  to  him  or  his  son,  and  either  change  their 
minds,  a  maintenance  must  be  provided  for  her  suitable 
to  her  condition  as  his  Intended  wife,  or  her  freedom 
Instantly  granted.  33-35.  eye  for  eye— The  law  which 
authorized  retaliation— a  principle  acted  upon  by  all 
primitive  people — was  a  civil  one.  It  was  given  to  regu- 
late the  procedure  of  the  public  magistrate  in  determining 
the  amount  of  compensation  in  every  case  of  injury,  but 
did  not  encourage  feelings  of  private  revenge.    Tlie  later 


Latos  concerning  Theft. 


EXODUS  XXII— XXIV. 


Laws  concerning  Slander,  etc. 


Jews,  however,  mistook  it  for  a  moral  precept,  and  were 
corrected  by  our  Lord  (Mattliew  5. 38-42).  38-30.  If  an  ox 
gore  a  man  or  a  woman,  tJiat  tliey  die— For  the  pur- 
pose of  sanctifying  human  blood,  and  representing  all 
injuries  atfectlng  life  in  a  serious  light,  an  animal  that 
occasioned  death  was  to  be  killed  or  suffer  punishment 
proportioned  to  the  degree  of  damage  it  had  caused. 
Punishments  are  still  inflicted  on  this  principle  in  Persia 
and  other  countries  of  the  East;  and  among  a  rude  people 
greater  effect  is  produced  In  Inspiring  caution,  and  making 
them  keep  noxious  animals  under  restraint,  than  a  pen- 
alty imposed  on  the  owners.  30.  If  there  1>e  laid  on 
liim  a  swm  of  money,  &c.— Blood  fines  are  common 
among  the  Arabs  as  they  were  once  general  throughout 
the  East.  This  Is  the  only  case  where  a  luoney  compen- 
sation, instead  of  capital  punishment,  was  expressly 
allowwl  in  the  Mosaic  law. 

CHAPTER  XXII. 

Ver.  1-31.  Laws  concerning  Theft.  1.  If  a  man  sliall 
steal  an  ox,  or  a  glieep — The  law  respects  the  theft  of 
cattle  which  constituted  the  chief  part  of  their  property. 
The  penalty  for  the  theft  of  a  sheep  which  was  slain  or 
Bo!.d,  was  fourfold ;  for  an  ox  fivefold,  because  of  its  greater 
utility  in  lab»ur;  but,  should  the  stolen  animal  have  been 
rocovered  alive,  a  double  compensation  was  all  that  was 
required,  because  It  was  presumable  he  (the  thief)  was 
not  a  practised  adept  In  dishonesty.  A  robber  breaking 
Into  a  house  at  midnight  might.  In  self-defence,  be  slain 
with  impunity;  but  If  he  was  slain  after  sunrise,  It  would 
be  considered  murder,  for  It  was  not  thought  likely  an 
assault  would  then  be  made  upon  the  lives  of  the  In- 
mates. In  every  case  where  a  thief  could  not  make  resti- 
tution, he  was  sold  as  a  slave  for  the  usual  term.  6.  If 
Ave  brealt  ont,  and  catcli  in  tliorns — This  refers  to  the 
common  practice  in  the  East  of  setting  fire  to  the  dry 
grass  before  the  fall  of  the  autumnal  rains,  which  pre- 
vents the  ravages  of  vermin,  and  is  considered  a  good 
preparation  of  the  ground  for  the  next  crop.  The  very 
parched  state  of  the  herbage  and  the  long  droughts  of 
summer,  make  the  kindling  of  a  fire  an  operation  often 
dangerous,  and  always  requiring  caution  from  its  liability 
to  spread  rapidly,  stacks — or  as  it  is  rendered  "shocks" 
(Judges  15.5;  Job  5. 26),  means  simply  a  bundle  of  loose 
sheaves.  36,  !JT.  If  tliou  at  all  taUc  tliy  nelgJibouv's 
raiment  to  pledge,  <fce. — From  the  nature  of  the  case, 
this  is  the  description  of  a  poor  man.  No  Orientals  un- 
dress, but  merely  throwing  off  their  turbans,  and  sonae 
of  their  heavy  outer  garments,  they  sleep  in  the  clothes 
which  they  wear  during  the  day.  The  bed  of  the  poor  is 
usually  nothing  else  than  a  mat;  and,  in  winter,  they 
cover  themselves  with  a  cloak— a  practice  which  forms 
the  ground  or  reason  of  the  humane  and  merciful  law  re- 
specting the  pawned  coat.  38.  gods— a  word  which  is 
several  times  in  this  chapter  rendered  "judges"  or  magis- 
trates, tlie  ruler  of  thy  people— and  tlie  chief  magis- 
trate who  was  also  the  high  priest,  at  least  in  the  time 
of  Paul  (Acts  23. 1-5). 

CHAPTER  XXIII. 

Ver.  1-33.  Laws  concerning  Slander,  &c,.  l.  put  not 
thine  hand— join  not  hands.  3.  decline— tlepart,  devi- 
ate from  the  straight  path  of  rectitude.  3.  counJenance 
—adorn,  embellish— thou  shaltnot  varnisli  the  cause  even 
of  a  poor  man  to  give  it  a  better  colouring  than  it  merits. 
10,  II.  six  years  thou  shalt  so>v  thy  land— intermitting 
the  cultivation  of  the  land  every  seventh  year.  But  It 
appears  that  even  then  there  was  a  spontaneous  produce 
which  the  poor  were  permitted  freely  to  gather  for  their 
nse,  and  the  beasts  driven  out  fed  on  the  remainder, 
the  owners  of  fields  not  being  allowed  to  reap  or  col- 
lect the  fruits  of  the  vineyard  or  oUveyard  during  the 
course  of  this  sabbatical  year.  This  was  a  regulation 
subservient  to  many  excellent  purposes;  for,  besides  in- 
culcating the  general  lesson  of  dependence  on  Provi- 
dence, and  of  confidence  In  His  faithfulness  to  His  prom- 


ise  respecting  the  triple  increase   on  the  sixth    year 
(Leviticus  25.  20,21),  It  gave  the  Israelites  a  practical  proof 
that  they  held  their  properties  of  the  Lord  as  His  ten- 
ants, and  must  conform  to  His  rules  on  pain  of  forfeiting 
the  lease  of  them.  13.  Six  days  thou  slialt  do  tliyivork, 
and  on  the  seventh  day  thou  shalt  rest — This  law  is 
repeated  lest  any  mlgiit  suppose  there  was  a  relaxation 
of  its  observance  during  the  sabbatical  j'ear.    13.  maUe 
no  mention  of  tlie  name  of  other  gods,  &c. — i.  c,  in 
common  conversation,  for  a  familiar  use  of  tlicm  would 
tend  to  lessen  horror  of  idolatry.  14-18.  Three  times  .  .  , 
keep  a  feast  ...  in  the  year — This  was  the  institution 
of  the  great  religious  festivals — "The  feast  of  unleavened 
bread"  or  the  passover — "the  feast  of  harvest"  or  pente- 
cost— "the  feast  of  In-gathering"  or  the  feast  of  taber- 
nacles, which  was  a  memorial  of  the  dwelling  in  booths 
in  the  wilderness,  and  Avhich  was  observed  "in  tlie  end 
of  the  year,"  or  tlie  seventh  month  (ch.  12.  2).    All  the 
males  were  enjoined  to  repair  to  the  tabernacle  and  after- 
wards the  temple,  and  the  women  frequently  went.    The 
Institution  of  this  national  custom  was  of  the  greatest 
Importance  In  many  ways— by  keeping  up  a  national  sense 
of  religion  and  a  public  uniformity  in  wofship,  by  cre- 
ating a  bond  of  unity,  and  also  promoting  Internal  com- 
merce amongst  the  people.  Though  the  absence  of  all  the 
males  at  these  three  festivals  left  the  country  defenceless, 
a  special  promise  was  given  of  Divine  protection,  and  no 
incui-sion  of  enemies  was  ever  permitted  to  happen  on 
tliose  occasions.    10.  Thou  slialt  not  seethe  a  kid  in  his 
mother's    milk— A    prohibition    against   Imitating   the 
superstitious  rites  of  the  idolaters  in  Egypt,  who,  at  the 
end  of  their  harvest,  seethed  a  kid  in  its  mother's  milk 
and  sprinkled  the  broth  as  a  magical  charm  on  their 
gardens  and  fields,  to  render  them  more  productive  the 
following  season.    30-35.  Behold,  I  send  an  Angel  be- 
fore thee,  to  keep  thee  in  the  -way— The  communication 
of  these  laws  made  to  Moses  and  by  him  rehearsed  to  the 
people,  was  concluded  by  the  addition  of  many  animating 
promises,  intermingled  with  several   solemn  warnings 
that  lapses  into  sin  and  idolatry  would  not  be  tolerated  or 
passed  with  impunity,    my  name  is  in  liim— This  angel 
is  frequently  called  Jehovah  and  Elohim,  i.  e.,  God.    38.  I 
will  send   hornets  before   thee,  &c.    (Joshua  2J.  12).— 
Some  instrument  of  Divine  judgment,  but  variously  in- 
terpreted, as  hornets  in  a  literal  sense.    [BOCHART.]    Asa 
pestilential  disease.  [Rosenmuller.]    As  a  terror  of  the 
Lord— an  extraordinary  dejection.    [Junius.]    39,  30.  X 
•will  not  drive  .  .  .  out  ...  in  one  year;  lest  the  land 
become  desolate— Many  reasons  recommend  a  gradual 
extirpation  of  the  former  inhabitants  of  Canaan.    But 
Only  one  is  here  specified— the  danger  lest  in  the  unoccu- 
pied grounds,  wild  beasts  should  inconveniently  multi- 
ply; a  clear  proof  that  the  promised  land  was  m6re  than 
sufficient  to  contain  the  actual  population  of  the  Israelites 

CHAPTER    XXIV. 

Ver.  1-lS.    Delivery   of  the   Law  and   Covenant. 
3.  Moses  cnme  and  told  the  people  all  the  ■words  of  the 

liord— The  rehearsal  of  the  foregoing  laws  and  the  ten 
commandments,  together  with  the  promises  of  special 
blessings  in  the  event  of  tJieir  obedience,  having  drawn 
forth  from  the  people  a  unanimous  declaration  of  their 
consent.  It  was  forthwith  recorded  as  the  conditions  of 
the  national  covenant.  The  next  day  preparations  v/ere 
made  for  having  it  solemnly  ratified,  by  building  an  altar 
and  twelve  pillars;  the  altar  representing  God,  and  the 
pillars  the  tribes  of  Israel- the  two  parties  In  this  solemn 
compact— while  Moses  acted  as  tj-pical  mediator.  5, 
yotiiig  men— priests  (ch.  19.  22),  probably  the  eldest  sons 
of  particular  families,  who  acted  under  the  direction  of 
Moses,  oxen— other  animals,  though  not  mentioned, 
wi  re  offered  in  sacrifice  (Hebrews  9. 18-20).  G.  Moafs  tool* 
lialf  of  the  blood  .  .  .  sijrinkled— Preliminary  to  this, 
was  the  public  reading  of  the  law,  and  the  renewed 
acceptance  of  the  terms  by  the  people;  then  the  sprink- 
ling of  the  blood  was  the  sign  of  solemn  ratification- 
half  on  each  party  in  the  transaction.  8.  Moses  tooU  th« 

63 


Delivery  of  the  Law  and  Covenant, 


EXODUS  XXV. 


Concerning  an  Offering, 


Mood,  and  sprinkled  It  on  the  people— probably  on  the 
twelve  pillars,  as  representing  the  people  (also  the  book, 
Hebrews  9. 19),  and  the  act  was  accompanied  by  a  public 
pioclamation  of  its  import.  It  was  setting  their  seal  to 
the  covenant  (cf.  1  Corinthians  11.  25).  It  must  have  been 
a  deeply  impressive,  as  well  as  instructive  scene,  for  it 
tausiht  the  Israelites  that  the  covenant  was  made  with 
them  only  through  the  sprinkling  of  blood  —  that  the 
Divine  acceptance  of  themselves  and  services,  was  only 
))y  virtue  of  an  atoning  sacrifice,  and  that  even  the  bless- 
ings of  tlie  national  covenant  were  promised  and  secured  to 
them  only  tlirough  grace.  The  ceremonial,  however,  had 
a  further  and  higher  significance,  as  is  shown  by  the 
apostle  (see  as  above).  9.  Tl»en  -went  wp  Moses  and 
Aaron— In  obedience  to  a  command  given  (v.  1, 2 ;  also  ch. 
19.  21),  previous  to  the  religious  engagement  of  the  people, 
now  described.  Nadab  and  Abllin— the  two  eldest  sons 
of  Aaron,  seventy  of  the  elders— a  select  number ;  what 
was  the  principle  of  selection  is  not  said;  but  they  were 
the  chief  representatives,  the  most  conspicuous  for  official 
rank  and  station,  as  well  as  for  their  probity  and  weight 
of  character  in  their  respective  tribes.  10.  they  saw  the 
God  or  Isl-ael— That  there  was  no  visible  form  or  repre- 
sentation of  the  Divine  nature,  we  have  express  inti- 
mation (Deuteronomy  4. 15).  But  a  symbol  or  emblem  of 
His  glory  was  distinctly,  and  at  a  distance,  displayed  be- 
fore those  chosen  witnesses.  Many  think,  however,  that 
in  this  private  scene  was  discovered,  amid  the  luminous 
blaze,  the  faint  adumbrated  form  of  the  humanity  of 
Christ  (Ezekiel  1.  26 ;  cf.  Galatians  3.  24).  sapphire— one 
of  the  most  valuable  and  lustrous  of  the  precious  gems— 
of  a  sky-blue  or  light  azure  colour,  and  frequently  cliosen 
to  describe  the  throne  of  God  (see  Ezekiel  1.26;  10.1). 
11.  upon  the  nobles  of  the  children  of  Israel  lie  laid 
not  his  hand— The  "  nobles,"  t.  e.,  the  elders,  after  the 
sprinkling  of  the  blood,  were  not  inspired  with  ten-or  in 
presence  of  the  calm,  benign,  radiant  symbol  of  the  Di- 
vine majesty;  so  diflferent  from  the  terrific  exhibitions 
at  the  giving  of  tlie  law.  The  report  of  so  many  com- 
petent witnesses  would  tend  to  confirm  the  people's 
faith  in  the  divine  mission  of  Moses,  eat  and  drink 
—feasted  on  the  peace  offering— on  the  remnants  of 
the  late  sacrifices  and  libations.  This  feast  had  a  pro- 
phetic bearing,  intimating  God's  dwelling  witli  men. 
lis.  I  -will  give  thee  tables  of  stone — The  ten  command- 
ments, wliich  had  already  been  spoken,  were  to  be  given 
in  a  permanent  form.  Inscribed  on  stone,  for  greater 
durability,  by  the  hand  of  God  himself,  they  were  thus 
authenticated  and  honoured  above  the  judicial  or  ceremo- 
nial parts  of  the  law.  13.  Moses  went  up  Into  tlie 
mount  of  God— He  was  called  to  receive  the  Divine 
transcript.  Joshua  was  taken  a  little  higher,  and  it  would 
be  a  great  comfort  for  the  leader  to  have  his  company 
during  tlie  six  days  he  was  in  patient  waiting  for  the  call 
on  the  seventh  or  sabbath-day.  14.  lie  said  uiito  the 
elders,  Tarry  ye  here  for  us — There  is  a  circular  valley 
or  hollow  a  good  way  up  on  the  brow  of  Jebel  Musa,  which 
was  their  halting-place,  while  he  alone  was  privileged  to 
asuend  the  highest  peak.  The  people  stood  below,  as  in 
the  "outer  court,"  the  elders  in  the  "holy  place,"  Moses, 
as  a  type  of  Christ,  in  "the  holy  of  holies."  18.  Moses 
went  into  the  midst  of  the  cloud — the  visible  token  of 
God's  presence.  Divine  grace  animated  and  supported 
him  to  enter  with  holy  boldness.  Moses  was  in  the 
mount  forty  days  and  forty  nights— The  six  days  spent 
in  waiting  are  not  included.  During  that  protracted 
period  he  was  miraculously  supported  (Deuteronomy  9. 
9),  on  a  peak  scarcely  thirty  paces  In  compass. 

CHAPTER   XXV. 

Ver.  1-40.  Concerning  an  Offering.  1.  the  Lord 
spake  unto  Moses,  &c.— The  business  that  chiefly  occu- 
pied Moses  on  the  mount,  whatever  other  disclosures  were 
made  to  him  there,  was  in  receiving  directions  about  the 
tabernacle,  and  they  are  here  recorded  as  given  to  him. 
2.  bring  me  an  offering :  of  every  man  that  glveth  It 
willingly,  (Sc— Having  declared  allegiance  to  God  as 
61 


their  sovereign,  they  were  expected  to  contribute  to  His 
state,  as  other  subjects  to  their  kings ;  and  the  "  offering" 
required  of  them  was  not  to  be  imposed  as  a  tax,  but  to 
come  from  their  own  loyal  and  liberal  feelings.  3.  this  in 
the  offering  ■which  ye  shall  take  of  them— The  articles 
of  which  the  offerings  should  consist,  brass — rather  cop- 
per, brass  being  a  composite  metal.  4:.  goats'  hair— or 
leather  of  goats'  skin.  5.  badgers'  skin— The  badger  was 
an  unclean  animal,  and  is  not  a  native  of  the  East — rather 
some  kind  of  fish,  of  the  leather  of  which  sandals  are 
made  in  the  East,  shittim  wood — or  S?utta}i  (Isaiah  41. 19), 
the  acacia,  a  shrub  which  grows  plentifully  in  the  deserts 
of  Arabia,  yielding  a  light,  strong,  and  beautiful  wood,  in 
long  planks.  7.  Ephod— a  square  cloak,  hanging  down 
from  the  shoulders,  and  worn  by  priests.  8,  a  sanctuary  j 
that  I  may  d^vell  among  them — In  one  sense  the  taber- 
nacle was  to  be  a  palace,  the  royal  residence  of  the  king 
of  Israel,  in  which  he  was  to  dwell  amongst  his  people, 
receive  their  petitions,  and  issue  his  responses.  But  it 
was  also  to  be  a  place  of  worship,  in  which  God  was  to  re- 
cord His  name  and  to  enshrine  the  mystic  symbols  of  His 
presence.  9.  According  to  all  that  I  show  thee,  after 
the  pattern  of  the  tabernacle — The  proposed  erection 
could  be  in  the  circumstances  of  the  Israelites,  not  of  a 
fixed  and  stable  but  of  a  temporary  and  movable  descrip- 
tion, capable  of  being  carried  about  with  tliem  in  their 
various  sojournings.  It  was  made  after  "the  pattern" 
shown  to  Moses,  by  which  is  now  generally  understood, 
not  that  it  was  an  unheard-of  novelty,  or  an  entirely  orig- 
inal structure,  for  it  is  ascertained  to  have  borne  resem- 
blance in  form  and  arrangements  to  the  style  of  an  Egyp- 
tian temple,  but  that  it  was  so  altered,  modified,  and  puri- 
fied from  all  idolatrous  associations,  as  to  be  appropriated 
to  right  objects,  and  suggestive  of  ideas  connected  with 
the  true  God  and  His  worship.  10.  an  ark— a  coffer  or 
chest,  overlaid  with  gold,  the  dimensions  of  which,  taking 
the  cubit  at  eighteen  inches,  are  computed  to  be  three  feet 
nine  inclies  in  length,  two  feet  three  inches  in  breadth. 
11.  a  cro-»vii— a  rim  or  cornice.  13.  rings — staples  for  the 
poles,  with  which  it  was  to  be  carried  from  place  to  place. 
15.  staves  shall  be  in  the  rings  of  the  ark — i.  e.,  always 
remain  in  the  rings,  whether  the  ark  be  at  rest  or  in  mo- 
tion. 16.  the  testimony— that  is,  the  two  tables  of  stone, 
containing  the  ten  commandments,  and  called  "  the  Tes- 
timony," because  by  it  God  did  testify  His  sovereign  au- 
thority over  Israel  as  His  people.  His  selection  of  them  as 
the  guardians  of  His  will  and  worship,  and  His  displea.s- 
ure  in  the  event  of  their  transgressing  His  laws ;  while 
on  their  part,  by  receiving  and  depositing  this  law  in  its 
appointed  place,  they  testified  their  acknowledgment  of 
God's  right  to  rule  over  them,  and  their  submission  to  the 
authority  of  His  law.  The  superb  and  elaborate  style  of 
the  ark  that  contained  "tlie  Testimony"  was  emblematic 
of  the  great  treasure  it  held;  in  other  words,  the  incom- 
parable value  and  excellence  of  the  Word  of  God,  while 
its  being  placed  in  this  chest  further  showed  the  great 
care  which  God  has  ever  taken  for  preserving  it.  17. 
thou  shalt  make  a  mercy-seat  of  pure  gold — to  serve 
as  a  lid,  covering  it  exactly.  It  was  "the  propitiatory 
cover,"  as  the  term  may  be  rendered,  denoting  that  Clirist, 
our  great  propitiation,  has  fully  answered  all  the  de- 
mands of  the  law,  covers  our  transgressions,  and  comes 
between  us  and  the  curse  of  a  violated  law.  18.  two 
cherubim— Tlie  real  meaning  of  these  figures,  as  well  as 
the  shape  or  form  of  them,  is  not  known  with  certainty— 
probably  similar  to  what  was  afterwards  introduced  into 
the  temple,  and  described,  Ezekiel  10.  They  stretched  out 
their  wings,  and  their  faces  were  turned  towards  the 
mercy-seat,  probably  in  a  bowing  attitude.  The  prevail- 
ing opinion  now  is,  that  those  splendid  figures  were  syin- 
bolical  not  of  angelic  but  of  earthly  and  human  beings — 
the  members  of  the  church  of  God  interested  in  the  dis- 
pensation of  grace,  the  redeemed  in  every  age — and  tliat 
these  hieroglyphic  forms  symbolized  the  qualities  of  tlie 
true  people  of  God — courage,  patience,  intelligence,  and 
activity.  22.  there  I  will  meet  with  thee,  and  I  -»vill 
commune  -with  thee  from  above  the  mercy-seat — Tlie 
Sliechinah  or  symbol  of  the  Divine  presence  rested  on  the 


PLANTS  MENTIONED  IN  THE  SCRIPTURES. 


SHITTAH-TREE. 
Ex.  XXV.  23. 


REED. 
2  Kings  xviii.  21. 


The  Table  of  Showbread. 


EXODLS  XXVI— XXVIII. 


Altar  for  Burnt  Offering. 


mercy-seat,  and  was  indicated  by  a  cloud,  from  the  midst 
of  wliicli  responses  were  audibly  given  when  God  was 
consulted  on  behalf  of  His  people.  Hence  God  Is  de- 
scribed as  "dwelling"  or  "sitting"  between  the  cherubim. 
as.  table  of  slilttlm  M^ood— of  the  same  material  and 
decorations  as  the  ark,  and  like  it,  too,  furnished  with 
rings  for  the  poles  on  which  it  was  carried.  The  staves, 
however,  were  taken  out  of  it  when  stationary,  in  order 
not  to  encumber  the  priests  while  engaged  in  their  ser- 
vices at  the  table.  It  was  half  a  cubit  less  than  the  ark, 
but  of  the  same  height.  24.  crowM— The  moulding  or 
ornamental  rim,  which  is  thought  to  have  been  raised 
above  the  level  of  the  table,  to  prevent  any  thing  from 
falling  off.  29.  dlBhes— broad  platters,  spoons— cups  or 
concave  vessels,  used  for  holding  incense,  covers— both 
for  bread  and  incense,  bowls — cups ;  for  though  no  men- 
tion is  made  of  wine,  libations  were  undoubtedly  made  to 
God,  according  to  Josephus  and  the  rabbins,  once  a  week, 
when  the  bread  was  changed,  to  cover  witbal— rather 
to  pour  out  withal.  30.  Hl\ow\>rea.A— lit.,  presence  bread, 
BO  called  because  it  was  constantly  exhibited  before  the 
Lord,  or  because  the  bread  of  His  presence,  like  the  angel 
of  His  presence,  pointed  symbolically  to  Christ.  It  con- 
sisted of  twelve  unleavened  loaves,  said  traditionally  to 
have  been  laid  in  piles  of  six  each.  This  bread  was  de- 
signed to  be  a  symbol  of  the  full  and  never-failing  provis- 
ion which  is  made  in  the  church  for  the  spiritual  suste- 
nance and  refreshment  of  God's  people.  31.  candlestick 
— lit.,  a  lamp-bearer.  It  was  so  constructed  as  to  be  capa- 
ble of  being  taken  to  pieces  for  facility  in  removal.  The 
shaft  or  stock  rested  on  a  pedestal.  It  had  seven  branches, 
shaped  like  reeds  or  canes— three  on  each  side,  with  one 
In  the  centre— and  worked  out  into  knobs,  flowers,  and 
bowls,  placed  alternately.  The  figure  represented  on  the 
arch  of  Titus  gives  the  best  idea  of  this  candlestick.  33. 
luiops — old  spelling  for  knobs — bosses.  37.  tbey  sliall 
light  tlie  lamps  .  .  .  that  they  may  give  light — The 
light  was  derived  from  pure  olive  oil,  and  probably  kept 
continually  burning  (cf.  ch.  30.  7;  Leviticus  oi.  2).  38. 
tongs— snuffers.  39.  a  talent  of  pure  gold — in  weight 
equivalent  to  125  lbs.  troy.  40.  look  that  thou  make 
them  after  their  pattern — This  caution,  which  is  re- 
peated with  no  small  frequency  in  other  parts  of  the  nar- 
rative, is  an  evidence  of  the  deep  interest  taken  by  the 
Divine  King  in  the  erection  of  His  palace  or  sanctuary ; 
and  it  is  impossible  to  account  for  the  circumstance  of 
God's  condescending  to  such  minute  details,  except  on 
the  assumption  that  this  tabernacle  was  to  be  of  a  typical 
character,  and  eminently  subservient  to  the  religious  in- 
struction and  benefit  of  mankind,  by  shadowing  forth  in 
its  leading  features  the  grand  truths  of  the  Christian 
church. 

CHAPTER   XXVI. 

Ver.  1-37.  Ten  Ctjbtains.  1.  cunning  work— i,  e.,  of 
elegant  texture,  richly  embroidered.  The  word  "cun- 
ning," in  old  English,  is  synonymous  with  skilful.  3. 
length— Each  curtain  was  to  be  fifteen  yards  in  length 
and  a  little  exceeding  two  in  breadth.  3.  The  five  cur- 
tains shall  be  coupled  together  one  to  another,  (&c.— 
BO  as  to  form  two  grand  divisions,  each  eleven  yards  wide. 
6.  taches— clasps ;  supposed  in  shape,  as  well  as  in  use,  to 
be  the  same  as  hooks  and  eyes.  7-13.  curtains  of  goats' 
1»«**"  — These  coarse  curtains  were  to  be  one  more  in 
number  than  the  others,  and  to  extend  a  yard  lower  on 
each  side,  the  use  of  them  being  to  protect  and  conceal 
the  richer  curtains.  14.  a  covering  ...  of  rams'  skins 
dyed  red— i.  e.,  of  Turkey  red  leather.  15-30.  thou  shalt 
make  boards  .  .  .  rear  up  the  tabernacle  according  to 
the  faslilon  .  .  .  which  was  showed  thee— The  taber- 
nacle, from  its  name,  as  well  as  from  its  general  appear- 
ance and  arrangements,  was  a  tent ;  but  from  the  descrip- 
tion given  In  these  verses,  the  boards  that  formed  its 
walls,  the  five  (cross)  bars  that  strengthened  them,  and 
the  1.  iddle  bar  that  "  reached  from  end  to  end,"  and  gave 
It  solidity  and  compactness,  it  was  evidently  a  more  sub- 
stantial fabric  than  the  light  and  fragile  tent,  probably  on 
accoui  t  of  the  weight  of  its  various  coverings  as  well  as 
6 


for  the  protection  of  its  precious  furniture.  36.  an  hang« 
Ing  for  the  door  of  tlie  tent — curtains  of  rich  and  elabo- 
rate embroidery  made  by  the  female  inmates,  are  sus- 
pended over  tiie  doors  or  entrances  of  the  tents  occupied 
by  Eastern  chiefs  and  princes.  In  a  similar  style  of  ele- 
gance was  ihJb  hanging  finished  which  was  to  cover  the 
door  of  this  tabernacle — tlie  chosen  habitation  of  the  God 
and  King  of  Israel.  It  appears  from  verses  12,  22,  23,  that 
the  ark  and  mercy-seat  were  placed  in  the  west  end  of  the 
tabernacle,  and  consequently  the  door  or  entrance  fronted 
the  east,  so  that  the  Israelites  in  worshipping  Jehovah, 
turned  their  faces  towards  the  west,  that  they  might  be 
thus  figuratively  taught  to  turn  from  the  worship  of  that 
luminary  which  was  the  great  idol  of  the  nations,  and  to 
adore  the  God  who  made  it  and  them.    [Hewlett.] 

CHAPTER  XXVII. 
Ver.  1-21.    Altak  for  Burnt  Offering.    1.  altar  of 
shittim  wood— The  dimensions  of  this  altar  which  was 
placed  at  the  entrance  of  the  sanctuary  were  nearly  three 
yards  square,  and  a  yard  and  a  half  in  height.    Under  the 
wooden  frame  of  this  chest-like  altar  the  inside  was  hol- 
low, and  each  coi'ner  was  to  be  terminated  by  "horns"— 
angular  projections,  perpendicular  or  oblique,  in  the  form 
of  horns.    The  animals  to  be  sacrificed  were  bound  to 
these  (Psalm  118.  27),  and  part  of  the  blood  was  applied  to 
them.    3.  shovels— fire  shovels  for  scraping  together  any 
of  the  scattered  ashes,    basons— for  receiving  the  blood 
of  the  sacrifice  to  be  sprinkled  on  the  people,     flesh- 
hooks— curved,  three-pronged  forks  (1  Samuel  2.  13,  14). 
fire-pans— A  large  sort  of  vessel,  wherein  the  sacred  fire 
which  came  down  from  heaven  (Leviticus  9.  24)  was  kept 
burning,  while  they  cleaned  the  altar  and  the  grate  from 
the  coals  and  ashes,  and  while  the  altar  was  carried  from 
one  place  to  another  in  the  wilderness.    [Patrick,  Spen- 
cer, Le  Clerc]    4.  a  grate  of  net--»vorkof  brass — sunk 
lattice-work  to  support  the  fire.    5.  put  it  under  the 
compass   of  the   altar   beneath — i.  e.,    the   grating   in 
which  they  were  carried  to  a  clean  place  (Leviticus  4.  12). 
4.  four  brazen  rings— by  which  the  grating  miglit  be 
lifted  and  taken  away  as  occasion  required  from  the  body 
of  the  altar.     6,  7.  staves  .  .  .  rings— those  rings  were 
placed  at  the  side  through  which  the  poles  were  inserted 
on  occasions  of  removal.    9.  the  court  of  the  tabernacle 
—The  enclosure  in  which  the  edifice  stood  was  a  rectangu- 
lar court,  extending  rather  more  than  fifty  yards  in  length,^ 
and  half  that  space  in  breadth,  and  the  enclosing  parapet' 
was  about  three  yards  or  half  the  height  of  the  tabernacle. . 
That  parapet  consisted  of  a  connected  series  of  curtains.s, 
made  of  fine  twined  linen  yam,  woven  into  a  kind  of  net-- 
work,  so  that  the  people  could  see  through ;  but  that  large 
curtain  which  overhung  the  entrance  was  of  a  diffeTont" 
texture,   being  embroidered  and   dyed  with  variegated, 
colours,  and  it  was  furnished  with  cords  for  pulling  it  up 
or  drawing  it  aside  when  the  priests  had  occasion  to  enter. . 
The  curtains  of  this  enclosure  were  supported  on  sixty, 
brazen   pillars  which   stood   on   pedestals  of  the   same 
metal,  but  their  capitals  and  fillets  were  of  silver,  and', 
the  hooks  on  which  they  were  suspended  were  of  silver 
also.    19.  pins— were  designed  to  hold  down  the  curtaina- 
at  the  bottom,  lest  the  wind  should  waft  them  aside.    20,, 
21.  pure  oil  olive  beaten— i.  e.,  such  as  runs  fi'om  the 
olives  when  bruised  and  without  the  application  of  fire. , 
for  the  light  .  .  .  Aaron  and  his  sons — were  to  take 
charge  of  lighting  it  in  all  time  coming,    slfall  order  it. 
fk-om  evening  to  morning — The  tabernaclfe  having  no 
windows,  the  lamps  required  to  be  ligMed  during  the. 
day.    Josephus  says  that  in  his  time  only  three  ^vere 
lighted;  but  his  were  degenerate  times,  and  there  is  no 
Scripture  authority  for  this  limitation.    But  although  tHe= 
priests  were  obliged  from  necessity  to  light  them  by  day, . 
they  might  have  let  them  go  out  at  night  had  iC  not  been, 
for  this  express  ordinance. 

CHAPTER  XXVIII. 
Ver.  1-43.    Appointment  to  the  Priesthood,    i.  tali*, 
thou  unto  thee  Aarou  thy  brother,  and  Ikis  sons  with' 

65 


Appointment  to  the  Priesthood. 


EXODUS  XXIX. 


CoTisecraiton  of  the  Priests,  etc 


hlni— Moses  had  hitherto  discharged  the  priestly  func- 
tlous  (Psalm  99.  6),  and  he  evinced  the  piety  as  well  as 
humility  of  his  character,  in  readily  complying  with  the 
command  to  invest  his  brother  with  the  sacred  office, 
though  it  involved  the  perpetual  exclusion  of  his  own 
family.    The  appointment  was  a  special  act  of  God's  sov- 
ereignty, so  that  there  could  be  no  ground  for  popular 
umbrage  by  the  selection  of  Aaron's  family,  with  whom 
the  office  was  inalienably  established  and  continued  in 
unbroken  succession  till  the  introduction  of  the  Christian 
era.    a-5.   lioly   garments— No   Inherent   holiness   be- 
longed either  to  the  material  or  the  workmanship.    But 
they  are  called  "holy"  simply  because   they  were  not 
worn  on  ordinary  occasions,  but  assumed  in  the  discharge 
of  the  sacred  functions  (Ezekiel  44. 19).    for  glory  and  for 
Ijcaiity— It  was  ft  grand  and  sumptuous  attire.    In  ma- 
terial, elaborate  embroidery,  and  colour,  it  had  an  impos- 
ing splendour.    The  tabernacle  being  adapted  to  tlie  in- 
fantine aid  of  the  church,  it  was  right  and  necessary 
that  the  priests'  garments  should  be  of  such  superb  and 
dazzling  appearance,  that  the  people  might  be  inspired 
with  a  due  respect  for  the  ministers  as  well  as  the  rites  of 
religion.    But  they  had  also  a  further  meaning ;  for  being 
all  made  of  linen,  they  were  symbolical  of  the  truth, 
purity,  and  other  qualities  in  Christ  that  rendered  Him 
such  a  high  priest  as  became  us.    6-14.  epUod— It  was  a 
very  gorgeous  robe  made  of  byssus,  curiously  embroidered, 
and  dyed  with  variegated  colours,  and  further  enriched 
With  golden  tissue,  the  threads  of  gold  being  either  origi- 
nally interwoven  or  afterwards  inserted  by  the  embroid- 
erer.   It  was  short— reaching  from  the  breast  to  a  little 
below  the  loins— and  though  destitute  of  sleeves,  retained 
Its  position  by  the  support  of  straps  thrown  over  each 
shoulder.     These  straps  or  braces,  connecting    the  one 
with  the  back,  the  other  with  the  front  piece  of  which 
the  tunic  was  composed,  were  united  on  the  shoulder 
by  two  onyx  stones,  serving  as  buttons,  and  on  which 
the  names  of  the  twelve  tribes  were  engraved,  and  set 
in  golden  encasements.     The  symbolical  design  of  this 
was,  that  the  high   priest,  who  bore   the   names  along 
with   him   in   all    his   ministrations    before   the    Lord, 
might  be  kept  in  remembrance  of  his  duty  to  plead 
their  cause,  and  supplicate  the  accomplishment  of  the 
Divine  promises  in  tlieir  favour.    The  ephod  was  fast- 
ened by  a  girdle  of  the  same  costly  materials,  i.  e.,  dyed, 
embroidered,  and  wrought  with  threads  of  gold.    It  was 
about  a  hand-breadth  wide,  and  wound  twice  round  the 
upper  part  of  tlie  waist ;  it  fastened  in  front,  the  ends  hang- 
ing down  at  great  length  (Revelation  1.  13).     15-39.  tliou 
slialt  make   tlie  breastplate  of  judgment  witU  cun- 
ning  -work— a  very  splendid  and   riehly  embroidered 
piece  of  brocade,  a  span  square,  and  doubled,  to  enable  it 
the  better  to  bear  the  weight  of  the  precious  stones  in  it. 
There  were  twelve  diflTerent  stones,  containing  each  the 
name  of  a  tribe,  and  arranged  in  four  rows,  tliree  in  each. 
The  Israelites  had  acquired  a  knowledge  of  the  lapidary's 
art  in  Egypt,  and  the  amount  of  their  skill  in  cutting, 
polishing,  and  setting  precious  stones,  may  be  judged  of 
by  the  diamond  forming  one  of  tiie  engraved  ornaments 
on  this  breastplate.    A  ring  was  attached  to  eacli  corner, 
through  which  the  golden  chains  were  passed  to  fasten 
this  brilliant  piece  of  jewelry  at  the  top   and   bottom 
tightly  on  the  breast  of  the  ephod.    30.  tliou  shalt  put 
in  tlie  breastplate  of  judgment  tlie  Urim  and  Thum- 
mim— The   words   signify  "liglits"  and  "perfections;" 
and  nothing  more  is  meant  than  the  precious  stones  of 
the  breastplate  already  described  (cf.  ch.  39. 8-21 ;  Leviticus 
8.  8).    They  received  the  name  because  the  bearing  of  them 
qualified  the  high  priest  to  consult  the  Divine  oracle  on 
all  public  or  national  emergencies,  by  going  into  the  holy 
place — standing  close  before  the  veil  and  putting  his  hand 
upon  the  Urim  and  Thummim,  conveyed  a  petition  from 
the  people  and  asked  counsel  of  God,  wlio,  as  the  Sov- 
ereign of  Israel,  gave  response  from  the  midst  of  His 
glory.    Little,  however,  is  known  about  them.    But  it 
may   oe  remarked   that  Egyptian  judges  wore   on   the 
breast  of  their  official  robes  a  representation  of  Justice, 
aud  the  high  priest  in  Israel  long  officiated  also  as  a 
66 


Judge;  so  that  some  think  the  Urim  and  Tliummim  had 
a  reference  to  his  judicial  functions.    31.  tbe  robe  of  tlie 
ephod  all  of  blue— it  was  the  middle  garment,  under  the 
ephod  and  above  the  coat.    It  had  a  hole  through  which 
the  head  was  thrust,  and  was  formed  carefully  of  one 
piece,  such  as  was  the  coat  of  Christ  (John  19.  23).    The 
high  priest's  was  of  a  sky-blue  colour.     The  binding  at 
the  neck  was  strongly  woven,  and  It  terminated  below  in 
a  fringe,  made  of  blue,  purple,  and  scarlet  tassels,  in  the 
form  of  a  pomegranate,  interspersed  with  small  bells  (if 
gold,  which  tinkled  as  the  wearer  was  in  motion.     34.  a 
golden  bell  and  a  pomegranate— The  bells  were  hung 
between   the    pomegranates,    which   are   said    to   have 
amounted  to  seventy-two,  and  the  use  of  them  seems  to 
have  been  to  announce  to  the  people  when  the  high  priest 
entered  the  most  holy  place,  that  they  might  accompany 
him  with  their  prayers,  and  also  to  remind  himself  to  be 
attired  in  his  official  dress,  to  minister  without  which 
was  death.    36-38.  mitre— crown-like  cap  for  the  head, 
not  covering  the  entire  head,  but  adhering  closely  to  it, 
composed  of  fine  linen.    The  Scripture  has  not  described 
its  form,  but  from  Josephus  we  may  gather  that  It  was 
conical  in  shape,  as  he  distinguishes  the  mitres  of  the 
common  priests  by  saying  that  they  were  not  conical — 
that  it  was  encircled  with  swathes  of  blue  embroidered, 
and  that  it  was  covered  by  one  piece   of  fine  linen  to 
hide  the  seams,     plate— lit.,  a  petal  of  a  flower,  which 
seems  to  have  been  the  figure  of  this  golden  plate,  which 
was  tied  with  a  ribbon  of  blue  on  the  front  of  the  mitre, 
so  that  every  one  facing  him  could  read  the  inscription. 
39.  coat  of  fine  linen— a  garment  fastened  at  the  neck, 
and  reaching  far  down  the  person,  with  the  sleeves  ter- 
minating at  the  elbow,    girdle  of  needle--*vorli — a  piece 
of  fine  twined  linen,  richly  embroidered,  and  variously 
dyed.    It  is  said  to  have  been  very  long,  and  being  many 
times  wound  round  the  body,  it  was  fastened  in  front, 
and  the  ends  hung  down,  which,  being  an  impediment  to 
a  priest  in  active  duty,  were  usually  thrown  across  the 
shoulders.    This  was  the  outer  garment  of  the  common 
priests.     40.   bonnets — turbans.     42.   linen  breeclies— 
drawers,  which  encompassed  the  loins  and  reached  half- 
way down  the  thighs.     They  are  seen  very  frequently 
represented  in  Egyptian  figures. 

CHAPTER    XXIX. 

Ver.  1-35.   Conseckating  the  Priests  and  the  Altar. 
— 1.  Iiallo^v  them,  to  minister  unto  me  In  tbe  priest's 

office— The  act  of  inaugurating  the  priests  was  accom- 
panied by  ceremonial  solemnities  well  calculated  not 
only  to  lead  the  people  to  entertain  exalted  views  of  the 
office,  but  to  impress  those  functionaries  themselves  with 
a  profound  sense  of  its  magnitude  and  Importance.  In 
short,  they  were  taught  to  know  that  the  service  was  for 
them  as  well  as  for  the  people;  and  every  time  they  en- 
gaged in  a  new  performance  of  their  duties,  they  were  re- 
minded of  their  personal  interest  in  the  worship,  by  being 
obliged  to  ofl'er  for  themselves,  before  they  were  qualified 
to  offer  as  the  representatives  of  the  people,  tliis  is  the 
thing  that  thou  shalt  do — Steps  are  taken  at  the  begin- 
ning of  a  society,  which  would  not  be  repealed  when  the 
social  machine  was  in  full  motion;  and  Moses,  at  the 
opening  of  the  tabernacle,  was  employed  to  discharge 
functions  which  in  later  periods  would  have  been  re- 
garded as  sacrilege,  laying  an  unhallowed  hand  on  the 
ark,  and  punished  with  instant  death.  But  he  acted 
under  the  special  directions  of  God.  4-10.  Aaron  and 
his  sons  tliou  shalt  bring  unto  tlie  door  of  the  taberi 
nacle — As  occupying  the  intermediate  space  between  the 
court  Avhere  the  people  stood,  and  the  dwelling-place  of 
Israel's  king,  and  therefore  the  fittest  spot  for  the  priest* 
being  duly  prepared  for  entrance,  and  the  people  witness* 
Ing  the  ceremony  of  inauguration,  -wash  them  -ivith 
•U'ater.  And  .  .  .  take  the  garments — The  manner  in 
which  these  parts  of  the  ceremonial  was  performed  is 
minutely  described,  and  in  discovering  their  symbolical 
Import,  which  indeed,  is  sufficiently  plain  and  obvious, 
we  have  inspired  authority  to  guide  us.    It  signified  thu 


Omseeration  of  the  Altar. 


EXODUS  XXX. 


The  Altar  of  Incense. 


necessity  and  importance  of  moral  purity  or  iioliness 
(Isalaii  52.  H ;  Joiin  13. 10;  2  Corintlilans  7. 1 ;  1  Peter  3.  21), 
In  like  manner,  the  investiture  with  tlie  lioly  garments 
Bignifled  their  being  clothed  with  righteousness  (Revela- 
tion 19.  8),  and  equipped  as  men  active  and  well  prepared 
for  the  service  of  God;  the  anointing  the  high  priest 
with  oil  denoted  that  he  was  to  be  filled  witli  tlie  influ- 
ences of  the  Spirit,  for  the  edification  and  delight  of  tlie 
church  (Leviticus  10.  7 ;  Psalm  45.  7 ;  Isaiah  61.  1 ;  1  John  2. 
27),  and  as  he  was  officially  a  type  of  Christ  (Hebrews  7. 
26;  John  8.  34;  also  Matthew  3.  10;  11.  29).  TUoii  sUalt 
cause  a  bullock  to  be  brougkt  before  tbe  tabernacle — 
This  part  of  the  ceremonial  consisted  of  tliree  sacrifices. — 
(1;)  The  sacrifice  of  a  bullock,  as  a  sin  offering ;  and  in  ren- 
dering It,  the  priest  was  directed  to  put  his  hand  upon  tlie 
head  of  his  sacrifice,  expressing  by  that  act  a  conscious- 
ness of  personal  guilt,  and  a  wish  that  it  might  be  ac- 
cepted as  a  vicarious  satisfaction.  (2.)  Tlie  sacrifice  of  a 
ram  as  a  burnt  offering — (v.  15-18) — tlie  ram  was  to  be 
wholly  burnt,  in  token  of  the  priest's  dedication  of  him- 
self to  God  and  His  service.  Tlie  sin  offering  was  first  to 
be  presented,  and  <;ien  the  burnt  oflering;  for  until  guilt 
be  removed,  no  acceptable  service  can  be  performed.  (3.) 
There  was  to  be  a  peace  offering,  called  the  ram  of  conse- 
cration (v.  19-22).  And  there  was  a  marked  peculiarity  in 
the  manner  in  which  this  other  ram  was  to  be  disposed 
of.  The  former  was  for  the  glory  of  God— this  was  for  the 
comfort  of  the  priest  himself;  and  as  a  sign  of  a  mutual 
covenant  being  ratified,  the  blood  of  the  sacrifice  was  di- 
vided—part sprinkled  on  the  altar  round  about,  and  part 
upon  the  persons  and  garments  of  the  priests.  Nay,  the 
blood  was,  by  a  singular  act,  directed  to  be  put  upon  the 
extremities  of  the  body,  thereby  signifying  that  the  bene- 
fits of  the  atonement  would  be  applied  to  the  whole  na- 
ture of  man.  Moreover,  tlie  flesh  of  this  sacrifice  was  to 
be  divided,  as  It  were,  between  God  and  the  priest — part 
of  it  to  be  put  into  his  hand  to  be  waved  up  and  down,  in 
token  of  its  being  ottered  to  God,  and  then  it  was  to  be 
burnt  upon  the  altar ;  the  other  part  was  to  be  eaten  by 
the  priests  at  tlie  door  of  the  tabernacle— tliat  feast  being 
a  symbol  of  communion  or  fellowship  with  God.  These 
ceremonies,  performed  in  the  order  described,  showed  the 
qualifications  necessary  for  the  priests.  (See  Hebrews  7. 
26,  27;  10.  14.)  35.  geveu  clays  shalt  tlioit  consecrate 
them— The  renewal  of  these  ceremonies  on  the  return  of 
ever5''  day  in  tlie  seven,  with  the  Intervention  of  a  Sab- 
bath, was  a  wise  preparatory  arrangement,  in  order  to 
afford  a  sufficient  interval  for  calm  and  devout  reflection 
(Hebrews  9.1;  10.1). 

38,  37.  COXSECEATION  OF  THE  Altar.  30.  tbou  sbalt 
cleanse  tlte  altar — The  phrase,  "  when  thou  hast  made  an 
atonement  for  it,"  should  be,  upon  it;  and  the  purport  of 
the  direction  is,  that  during  all  the  time  they  were  en- 
gaged as  above  from  day  to  day,  in  offering  the  appointed 
sacrifices,  the  greatest  care  was  to  be  taken  to  keep  the 
altar  properly  cleansed— to  remove  the  ashes,  and  sprin- 
kle It  with  the  prescribed  unction,  that  at  the  conclusion 
of  the  whole  ceremonial  the  altar  itself  should  be  conse- 
crated as  much  as  the  ministers  wlio  were  to  officiate  at 
it  (Matthew  23. 19).  It  was  thenceforth  associated  with  the 
services  of  religion. 

38-M).  Institution  of  Daily  Service.  38.  t^vo  lambs 
of  the  first  year  day  by  day  continually — The  sacred 
preliminaries  being  completed,  Moses  was  Instructed  In 
the  end  or  design  to  which  these  preparations  were  sub- 
servient, viz.,  the  worship  of  God ;  and  hence  the  Institu- 
tion of  the  morning  and  evening  sacrifice.  The  institu- 
tion was  so  Imperative,  that  In  no  circumstances  was  this 
daily  oblation  to  be  dispensed  with ;  and  the  due  observ- 
ance of  it  would  secure  the  oft-promised  grace  and  bless- 
ing of  their  heavenly  King. 

CHAPTER   XXX. 

Ver.  1-38.  The  Altar  of  Incense.  1.  thou  shalt 
make  an  altar  to  burm  Incense  upon,  &c.— Its  material 
was  to  be  like  that  of  the  ark  of  the  testimony,  but  Its 
dlmensioBB  very  smalL     a.  four-square— the  meaning 


of  which  is  not  that  It  was  to  be  entirely  of  a  cubical  form, 
but  that  upon  Its  upper  and  under  surface,  it  showed  four 
equal  sides.  It  was  twice  as  high  as  it  was  broad,  being 
twenty-one  Inches  broad  and  three  feet  six  inches  higli. 
It  had  "horns;"  Its  top  or  fiat  surface  was  surmounted  by 
an  ornamental  ledge  or  rim,  called  a  crown,  and  it  was 
furnished  .at  the  sides  with  rings  for  carriage.  Its  only 
accompanying  piece  of  furniture  was  a  golden  censer  or 
pan,  in  which  the  incense  was  set  fire  to  upon  tlie  altar. 
Hence  it  was  called  the  altar  of  incense,  or  tlie  "golden 
altar,"  from  the  profuse  degree  In  which  it  was  gilded  or 
overlaid  with  the  precious  metal.  This  splendour  was 
adapted  to  the  early  age  of  the  church,  but  In  later  times, 
when  the  worship  was  to  be  more  spiritual,  the  altar  of 
incense  is  prophetically  described  as  not  of  gold  but  of 
wood,  and  double  the  size  of  that  in  the  tabernacle,  be- 
cause the  church  should  be  vastly  extended  (Malachi  1. 11). 
6.  thou  shalt'put  It  before  the  veil  that  is  by  the  ark 
of  tlie  testimony— which  separated  the  holy  from  the 
most  holy  place.  The  altar  was  in  the  middle,  be- 
tween the  table  of  showbread  and  the  candlestick  next 
the  holy  of  holies,  at  equal  distances  from  the  north  and 
south  walls;  In  other  words.  It  occupied  a  spot  on  the 
outside  of  the  great  partition  veil,  but  directly  in  front 
of  the  mercy-seat,  which  was  within  that  sacred  enclo- 
sure; so  that  although  the  priest  who  ministered  at  this 
altar  could  not  behold  the  merc5^-seat,  he  was  to  look 
towards  It,  and  present  his  Incense  In  that  direction. 
This  was  a  special  arrangement,  and  it  was  designed  to 
teach  the  important  lesson,  that  though  we  cannot  with 
the  eye  of  sense,  see  the  throne  of  grace,  we  must  "  (lirect 
our  prayer  to  it  and  look  up"  (cf.  2  Corinthians  3.  II ;  He- 
brews 10. 20 ;  Revelation  4.  1).  7.  Aaron  shall  burn 
thereon  sweet  Inceixse— lit.,  Incense  of  spices— strong  ar- 
omatic substances  were  burnt  upon  this  altar  to  counteract 
by  their  odoriferous  fragrance  the  offensive  fumes  of  the 
sacrifices;  or  the  Incense  was  employed  in  an  offering  of 
tributary  homage  which  the  Orientals  used  to  make  as  a 
mark  of  honour  to  kings;  and  as  God  was  Theocratic 
Ruler  of  Israel,  His  palace  was  not  to  be  wanting  iu  a 
usage  of  such  significaney.  Both  these  ends  were  served 
by  this  altar— that  of  fumigating  the  apartments  of  the 
sacred  edifice,  while  the  pure  lambent  flame,  according  to 
Oriental  notions,  was  an  honorary  tribute  to  the  inajesry 
of  Israel's  king.  But  there  was  a  far  higher  meaning  in 
it  still;  for  as  the  tabernacle  was  not  only  a  palace  for 
Israel's  King,  but  a  place  of  worship  for  Israel's  God,  this 
altar  was  immediately  connected  with  a  religious  pur- 
pose. In  the  style  of  the  sacred  writers,  incense  Wiip  a 
symbol  or  emblem  of  prayer  (Psalm  141.2;  Revelation 
5.  8 ;  8. 3).  From  the  uniform  combination  of  the  two  ser- 
vices, it  is  evident  that  the  incense  was  an  emblem  of  the 
prayers  of  sincere  worshippers  ascending  to  heaven  in  the 
cloud  of  perfume ;  and,  accordingly,  the  priest  who  of- 
ficiated at  this  altar  typified  the  intercessory  office  of 
Christ  (Luke  1. 10;  Hebrews  7.  25).  8.  Aaron  shall  burn 
Incense— seemingly  limiting  the  privilege  of  officiating 
at  the  altar  of  incense  to  the  high  priest  alone,  and  there 
is  no  doubt  that  he  and  his  successors  exclusively  at- 
tended this  altar  on  the  great  religious  festivals.  But 
"Aaron"  Is  frequently  used  for  the  whole  pricstlj'  order; 
and  in  later  times,  any  of  the  priests  might  have  officiated' 
at  this  altar  in  rotation  (Luke  1. 9).  every  morning  .  .  . 
at  even— In  every  period  of  the  national  history  this  daily 
worship  was  scrupulously  observed.  9.  Te  shall  offer 
no  strange  incense — t.  e.,  of  a  different  composition  from 
that  of  which  the  ingredients  are  described  so  minutely. 
11-16.  AVhen  thou  takest  the  sum  of  the  children  of 
Israel,  &c.— Moses  did  so  twice,  and  doubtless  observed 
the  law  here  prescribed.  The  tax  was  not  levied  from 
women,  minors,  old  men  (Numbers  1.  42,  45),  and  the  Le- 
vites  (Numbers  1.47),  they  being  not  numbered.  Assuming 
the  shekel  of  the  sanctuary  to  be  about  half  an  ounce  trov 
though  nothing  certain  is  known  about  it,  the  sum  pay- 
able by  each  individual  was  two  and  fourpence.  This  was 
not  a  voluntary  contribution,  but  a  ransom  for  the  sor.I 
or  lives  of  the  people.  It  was  required  from  all  classed 
alike,  and  a  refusal  to  pay  Implied  a  wilful  exclusion  from 

67 


The  Holy  Anointing  Oil. 


EXODUS  XXXI,  XXXII. 


Bexcded  and  Aholiab, 


the  privileges  of  the  sanctuary,  as  well  as  exposure  to  Di- 
vine Judgments.  It  was  probably  the  same  impost  that 
was  exacted  from  our  Lord  (Matthew  17. 2i-27),  and  it  was 
usually  devoted  to  repairs  and  other  purposes  connected 
with  the  services  of  the  sanctuary.  IS-iil.  Tliou  shalt 
. . .  luake  a  laver  of  brass — Though  not  actually  forming 
a  component  part  of  the  furniture  of  the  tabernacle,  this 
vase  was  closely  connected  with  it;  and  though  from 
standing  at  the  entrance  it  would  be  a  familiar  object,  it 
possessed  great  interest  and  importance  from  the  bap- 
tismal purposes  to  which  it  was  applied.  No  data  are 
given  by  which  its  form  and  size  can  be  ascertained ;  but 
it  was  probably  a  miniature  pattern  of  Solomon's— a  cir- 
cular basin,  his  foot — supposed  not  to  be  the  pedestal  on 
which  it  rested,  but  a  trough  or  shallow  receptacle  below, 
into  which  the  water,  let  out  from  a  cock  or  spout, 
flowed;  for  the  way  in  which  all  Eastern  people  wash 
their  hands  or  feet  is  by  pouring  upon  them  the  water 
which  falls  into  a  basin.  This  laver  was  provided  for 
the  priests  alone.  But  in  the  Christian  dispensation, 
all  believers  are  priests,  and  hence  the  apostle  exhorts 
them  how  to  draw  near  to  God  (Joshua  13. 10;  Hebrews 
10.22).  SS-33.  Take  tliou  also  .  .  .  principal  spices, 
«fec.  —  Oil  is  frequently  mentioned  in  Scripture  as  an  em- 
blem of  sanctiflcation,  and  anointing  with  it  a  means 
of  designating  objects  as  well  as  persons  to  the  ser- 
vice of  God.  Here  it  is  prescribed  by  Divine  authority, 
and  the  various  ingredients  in  their  several  proportions 
described  which  were  to  compose  the  oil  used  in  conse- 
crating the  furniture  of  the  tabernacle.  myrrU — a  fra- 
grant and  medicinal  gum  from  a  little  known  tree  in 
Arabia,  sweet  cinnamon— produced  from  a  species  of 
laurel  or  sweet  bay,  found  chiefly  in  Ceylon,  growing  to  a 
height  of  twenty  feet:  this  spice  is  extracted  from  the 
Inner  bark,  but  it  is  not  certain  whether  that  mentioned 
by  Moses  is  the  same  as  that  with  which  we  are  familiar. 
sweet  calamus — or  sweet  cane,  a  product  of  Arabia  and 
India,  of  a  tawny  colour  in  appearance;  it  is  like  the 
3onimon  cane,  and  strongly  odoriferous,  cassia— from 
the  same  species  of  tree  as  the  cinnamon — some  think 
the  outer  bark  of  that  tree.  All  these  together  would 
amount  to  120  lbs.  troy  weight.  Kin— a  word  of  Egyptian 
origin,  equal  to  ten  pints.  Being  mixed  with  the  olive 
oil — no  doubt  of  the  purest  kind— this  composition  prob- 
ably remained  always  in  a  liquid  state,  and  the  strictest 
prohibition  issued  against  using  it  for  any  other  purpose 
than  anointing  the  tabernacle  and  its  furniture.  34-38. 
the  liord  said  unto  Moses,  Take  unto  tUee  s'weet 
spices — These  were:  stacte,  the  finest  myrrh;  onyclia, 
supposed  to  be  an  odoriferous  shell;  galbanum,  a  gum- 
resin  from  an  umbelliferous  plant,  frankincense— a 
dry,  resinous,  aromatic  gum,  of  a  yellow  colour,  which 
comes  from  a  tree  in  Arabia,  and  is  obtained  by  incision 
of  the  bark.  This  incense  was  placed  within  the  sanc- 
tuary, to  be  at  hand  when  the  priest  required  to  burn  on 
the  altar.  The  art  of  compounding  unguents  and  per- 
fumes was  well  known  in  Egypt,  where  sweet-scented 
spices  were  extensively  used  not  only  in  common  life, 
but  in  the  ritual  of  the  temples.  Most  of  the  ingredients 
here  mentioned  have  been  found  on  minute  examination 
of  mummies  and  other  Egyptian  relics ;  and  the  Israel- 
ites, therefore,  would  have  the  best  opportunities  of  ac- 
quiring In  that  country  the  skill  in  pounding  and  mix- 
ing them  which  they  were  called  to  exercise  in  the  service 
of  the  tatoernacle.  But  the  recipe  for  the  incense  as  well 
as  for  the  ofil  in  the  tabernacle,  though  it  receives  illus- 
tration from  the  customs  of  Egypt,  was  peculiar,  and 
being  prescribed  by  Divine  authority,  was  to  be  applied 
to  no  commoa  or  inferior  purpose. 

CHAPTER    XXXI. 

Ver.  1-18.  BEZAI.EEL  and  Ahoi^iab,  2.  See,  I  Have 
called— Though  the  instructions  about  the  tabernacle 
were  privately  communicated  to  Moses,  it  was  plainly 
Impossible  that  he  could  superintend  the  work  in  person, 
amid  the  multiplicity  of  his  other  duties.  A  head  director 
or  builder  was  selected  by  God  himself;  and  the  nomina- 
6S 


tion  by  such  high  authority  removed  all  ground  of  jeal- 
ousy or  discontent  on  the  part  of  any  who  miglit  have 
thought  their  merits  overlooked  (cf,  Matthew  18. 1).  by 
name  Bezaleel— Signifying  "  in  the  shadow  or  protection 
of  God;"  and,  as  called  to  discharge  a  duty  of  great  mag- 
nitude—to execute  a  confidential  trust  in  the  ancient 
church  of  God,  has  his  family  and  lineage  recorded  with 
marked  distinction.  He  belonged  to  the  tribe  of  Judah, 
which,  doubtless  for  wise  and  weighty  reasons,  God  all 
along  delighted  to  honour;  and  he  was  the  grandson  of 
Hur,  a  pious  patriot  (ch.  17. 12),  who  was  associated,  by  a 
special  commission,  with  Aarori  in  the  government  of 
the  people  during  the  absence  of  Moses.  Moreover,  It 
may  be  noticed  that  a  Jewish  tradition  afilrms  Hur  to-be 
the  husband  of  Miriam;  and  if  this  tradition  may  be  re- 
lied on,  it  aflbrds  an  additional  reason  for  the  appoint- 
ment of  Bezaleel  emanating  from  the  direct  authority  of 
God.  3-5.  I  Have  fllled  blm  with  the  Spirit  of  God- 
It  is  probable  that  he  was  naturally  endowed  with  a 
mechanical  genius,  and  had  acquired  in  Egypt  great 
knowledge  and  skill  in  the  useful,  as  well  as  liberal  arts, 
so  as  to  be  a  flrst-class  artisan,  competent  to  take  charge 
of  both  the  plain  and  ornamental  work,  which  the  build- 
ing of  the  sacred  edifice  required.  When  God  has  any 
special  work  to  be  accomplished,  He  always  raises  up 
instruments  capable  of  doing  it;  and  it  is  likely  that  He 
had  given  to  the  son  of  Uri  that  strong  natural  aptitude, 
and  those  opportunities  of  gaining  mechanical  skill,  with 
an  ultimate  view  to  this  responsible  oflice.  Notwith- 
standing his  grand  duty  was  to  conform  with  scrupulous 
fidelity  to  the  pattern  furnished,  there  was  still  plenty  of 
room  for  inventive  talent  and  tasteful  exactness  in  the 
execution ;  and  his  natural  and  acquired  gifts  were  en- 
larged and  invigorated  for  the  important  work.  6.  I 
have  given  -with  him  Alkoliab — He  belonged  to  the  tribe 
of  Dan,  one  of  the  least  influential  and  honourable  in 
Israel ;  and  here,  too,  we  can  trace  the  evidence  of  wise 
and  paternal  design,  in  choosing  the  colleague  or  assist- 
ant of  Bezaleel  from  an  inferior  tribe  (cf.  1  Corinthians 
12. 14-25 ;  also  Mark  6.  7).  all  that  are  -tvlse-liearted  I 
have  put  'wisdom — At  that  period,  when  one  spirit  per- 
vaded all  Israel,  it  was  not  tlie  man  full  of  heavenly 
genius  who  presided  over  the  work,  but  all  who  contril>- 
uted  their  skill,  experience,  and  labour,  in  rendering  the 
smallest  assistance,  that  showed  their  piety  and  devoted- 
ness  to  the  Divine  service.  In  like  manner,  it  was  at  the 
commeucenient  of  the  Cliristian  church  (Acts  6. 5 ;  18. 2). 
l:i-17.  "Verily  iny  sabbaths  ye  shall  keep — The  reason 
for  the  fresh  inculcation  of  the  fourth  commandment  at 
this  particular  period  was,  that  the  great  ardour  and 
eagerness  with  which  all  classes  betook  themselves  to 
tlie  construction  of  the  tabernacle,  exposed  them  to  the 
temptation  of  encroaching  on  the  sanctity  of  the  ap- 
pointed day  of  rest.  They  might  suppose  that  the  ei-ection 
of  the  tabernacle  was  a  sacred  work,  and  that  it  would  be 
a  high  merit,  an  acceptable  tribute,  to  prosecute  the  un- 
dertaking without  the  interruption  of  a  day's  repose; 
and  therefore  the  caution  here  given,  at  the  commence- 
ment of  the  undertaking,  was  a  seasonable  admonition. 
18.  tables  of  stone,  written  >vlth  the  finger  of  God — 
containing  the  ten  commandments  (ch.  24.  12),  called 
"  tables  of  testimony,"  because  God  testified  His  will  in 
them. 

CHAPTER    XXXII. 

Ver.  1-35.  The  Golden  Calf.  1.  when  the  people 
saw^  that  Moses  delayed— they  supposed  that  he  had  lost 
his  way  in  the  darkness  or  perished  in  the  fire.  th« 
people  gathered   themselves  together  unto  Aaron— 

rather  "against"  Aaron  in  a  tumultuous  manner,  to 
compel  him  to  do  what  they  wished.  The  incidents  re- 
lated in  this  chapter  disclose  a  state  of  popular  sentiment 
and  feeling  among  the  Israelites  that  stands  in  singular 
contrast  to  the  tone  of  profound  and  humble  reverence 
they  displayed  at  the  giving  of  the  law.  Within  a  space 
of  little  more  than  thirty  days,  their  impressions  were 
dissipated;  and  although  they  were  still  encamped  upon 
ground  which  they  had  every  reason  to  regard  as  holy; 


laolatry  of  the  People. 


EXODUS  XXXII. 


Moses  Breaketh  the  Tables. 


although  the  cloud  of  glory  that  capped  the  summit  of 
Binal  was  stlU  before  their  eyes,  affording  a  visible  dem- 
onstration of  tlieir  being  in  close  contact,  or  rather  in 
tlie  immediate  presence,  of  God,  they  acted  as  if  they  had 
entirely  forgotten,  the  impressive  scenes  of  which  they 
had  been  so  recently  the  witnesses,  said  unto  Htm, 
Up,  make  ns  gods;  wKlcli  shall  go  before  us — The 
Hebrew  word  rendered  gods  Is  simply  the  name  of  God 
in  its  plural  form.  The  image  made  was  single,  and 
therefore  it  would  be  imputing  to  the  Israelites  a  greater 
sin  than  they  were  guilty  of,  to  charge  them  with  re- 
nouncing the  worship  of  the  true  God  for  idols.  The 
fact  is,  that  they  required,  like  children,  to  have  some- 
thing to  strike  their  senses,  and  as  the  Shechinah,  "  the 
glory  of  God,"  of  which  they  had  hitherto  enjoyed  the 
sight,  was  now  veiled,  they  wished  for  some  visible 
material  object  as  the  symbol  of  the  Divine  presence, 
which  should  go  before  them  as  the  pillar  of  fire  had 
done.  a.  Aaron  said,  .  .  .  Break  off  .  ,  .  earrings — It 
was  not  an  Egyptian  custom  for  young  men  to  wear  ear- 
rings, and  the  circumstance,  therefore,  seems  to  point  out 
"the  mixed  rabble,"  who  were  chiefly /oretgrn  slaves,  as 
the  ringleaders  in  this  insurrection.  In  giving  direction 
to  break  their  earrings,  Aaron  probably  calculated  on 
gaining  time;  or, perhaps, on  their  covetousness  and  love 
of  flnery  proving  stronger  than  their  idolatrous  propen- 
sity. If  such  were  his  expectations,  they  were  doomed  to 
signal  disappointment.  Better  to  have  calmly  and  earn- 
estly remonstrated  with  them,  or  to  have  preferred  duty 
to  expediency,  leaving  the  issue  in  the  hands  of  Provi- 
dence. 3.  all  the  people  brake  offtlie  golden  earrings 
—The  Egyptian  rings,  as  seen  on  the  monuments,  weie 
round  massy  plates  of  metal ;  and  as  they  were  rings  of  this 
sort  the  Israelites  wore,  tlieir  size  and  number  must,  in 
the  general  collection,  have  produced  a  large  store  of  the 
precious  metal.  4.  fashioned  it  ivith  a  graving-tool, 
after  he  had  made  it  a  molten  calf— The  words  are 
transposed,  and  the  rendering  should  be,  "he  framed 
with  a  graving-tool  the  image  to  be  made,  and  having 
poured  the  liquid  gold  into  the  mould,  he  made  it  a 
molten  calf."  It  is  not  said  whether  it  was  of  life  size, 
whether  it  was  of  solid  gold  or  merely  a  wooden  frame 
covered  with  plates  of  gold.  This  idol  seems  to  have 
been  the  god  Apis,  the  chief  deity  of  the  Egyptians,  wor- 
shipped at  Memphis  under  the  form  of  a  live  ox,  three 
years  old.  It  was  distinguished  by  a  triangular  white 
spot  on  its  forehead  and  other  peculiar  marks.  Images 
of  It  in  the  form  of  a  whole  ox,  or  of  a  calf's  head  on  the 
end  of  a  pole,  were  very  common ;  and  it  makes  a  great 
figure  on  the  monuments,  where  it  is  represented  in  the 
van  of  all  processions,  as  borne  aloft  on  men's  shoulders. 
they  said.  These  be  thy  gods,  O  Israel,  which  brouglit 
thee  up  out  of  the  land  of  Egypt^It  Is  inconceivable, 
that  they  who  but  a  few  weeks  before  had  witnessed  such 
amazing  demonstrations  of  the  true  God,  could  have  sud- 
denly sunk  to  such  a  pitch  of  infatuation  and  brutish 
stupidity,  as  to  Imagine  that  human  art  or  hands  could 
make  a  god  that  should  go  before  them.  But  it  must  be 
borne  in  mind,  that  though  by  election  and  in  name 
they  were  the  people  of  God,  they  were  as  yet,  in  feelings 
and  associations,  in  habits  and  tastes,  little,  if  at  all  differ- 
ent, from  Egyptians.  They  meant  the  calf  to  be  an  image, 
a  visible  sign  or  symbol  of  Jehovah,  so  that  their  sin  con- 
sisted not  in  a  breach  of  the  first,  but  of  the  second  com- 
mandment. 5,  6.  Aaron  made  proclamation,  and  said. 
To-morrow  ig  a  feast  to  the  liord— a  remarkable  cir- 
cumstance, strongly  confirmatory  of  the  view  that  they 
had  not  renounced  the  worship  of  Jehovah,  but  in  accord- 
ance with  Egyptian  notions,  had  formed  an  image  wit*^ 
which  they  had  been  familiar,  to  be  the  visible  symbol  of 
the  Divine  presence.  But  there  seems  to  have  been  much 
of  the  revelry  that  marked  the  feasts  of  the  heathen. 
7-14.  the  liord  said  unto  Moses,  Go,  get  tliec  down- 
Intelligence  of  the  Idolatrous  scene  enacted  at  the  foot 
of  the  mount  was  communicated  to  Moses  in  lajiguage 
borrowed  from  human  passions  and  feelings,  and  the 
Judgment  of  a  justly  offended  God  pronounced  in  terms 
of  Just  indignation  against  the  gross  violation  of  the  so 


recently  promulgated  laws,  make  of  thee  a  great  natl  on 

—Care  must  be  taken  not  to  suppose  this  language  as  be- 
tokening any  change  or  vacillation  in  the  Divine  pur- 
pose. The  covenant  made  with  the  patriarchs  had  been 
ratified  in  the  most  solemn  manner;  it  could  not  and 
never  was  intended  that  it  should  be  broken.  But  the 
manner  in  which  God  spoke  to  Moses  served  two  import- 
ant pui-poses— it  tended  to  develop  the  faith  and  inter- 
cessory patriotism  of  the  Hebrew  leader,  and  to  excite  the 
serious  alarm  of  the  people,  that  God  would  reject  them 
and  deprive  them  of  the  privileges  they  had  fondly  fan- 
cied were  so  secure.  15-18.  Moses  turned,  and  ^vent 
dow^n  from  the  mount— The  plain,  Er-Raheh,  is  not 
visible  from  the  top  of  Jebel  Musa,  nor  can  the  mount  be 
descended  on  the  side  towards  that  valley ;  hence  Moses 
and  his  companion  wlio  on  duty  had  patiently  waited  his 
return  in  the  hollow  of  the  mountain's  brow,  heard  the 
shouting  some  time  before  they  actually  saw  the  camp. 
19.  Moses'  anger  ^vaxed  liot,  and  he  cast  the  tables  out 
of  his  hands— The  arrival  of  the  leader,  like  the  appear- 
ance of  a  spectre,  arrested  the  revellers  in  the  midst  of 
their  carnival,  and  his  act  of  righteous  indignation,  when 
he  dashed  on  the  ground  the  tables  of  the  law,  in  token 
that  as  they  had  so  soon  departed  from  their  covenant  re- 
lation, God  would  withdraw  the  peculiar  privileges  that 
He  had  promised  them— that  act,  together  with  the  rigor- 
ous measures  that  followed,  forms  one  of  the  most  striking 
scenes  recorded  in  sacred  historj'.  30.  he  took  the  calf 
tvhicli  they  had  made,  and  burnt  it  in  the  fire,  <fec.— It 
has  been  supposed  that  the  gold  was  dissolved  by  natron, 
or  some  chemical  substance.  But  there  is  no  mention  of 
solubility  here,  or  in  Deuteronomy  9. 21 ;  it  was  "burned 
in  the  fire,"  to  cast  it  into  ingots  of  suitable  size  for  the 
operations  which'  follow— "grounded  to  powder;"  the 
powder  of  malleable  metals  can  be  ground  so  fine  as  to 
resemble  dust  from  the  wings  of  a  moth  or  butterfly;  and 
these  dust  particles  will  float  in  water  for  hours,  and  in  a 
running  stream  for  d.ays.  These  operations  of  grinding 
were  intended  to  show  contempt  for  such  worthless  gods, 
and  the  Israelites  would  be  made  to  remember  the  humil- 
iating lesson  by  the  state  of  the  water  they  had  drank  for 
a  time.  [Napier.]  Others  think  that  as  the  idolatrous 
festivals  were  usually  ended  with  great  use  of  sweet 
wine,  the  nauseous  draught  of  the  gold  dust  would  be  a 
severe  punishment  (cf.  2  Kings  23.  6, 15;  2 Chronicles  15. 16; 
34. 7).  33.  Aaron  said,  Let  not  the  anger  of  my  Lord 
■»vax  hot— Aaron  cuts  a  po(fr  figure,  making  a  shuffling 
excuse  and  betraying  more  dread  of  the  anger  of  Moses 
than  of  the  Lord  (cf.  Deuteronomy  9.  20).  35.  naked— 
either  unarmed  and  defenceless,  or  ashamed  from  a 
sense  of  guilt.  Some  think  they  were  literally  naked,  as 
the  Egyptians  performed  some  of  their  rices  in  that  inde- 
cent manner.  36-38.  Moses  stood  in  the  gate  of  the 
camp,  and  said— the  camp  is  supposed  to  have  been  pro- 
tected by  a  rampart  after  the  attack  of  the  Amalekites. 
Who  is  on  tlie  Lord's  side  T  let  him  come  unto  nte— 
The  zeal  and  courage  of  Moses  was  astonishing,  consider- 
ing he  opposed  himself  to  an  intoxicated  mob.  The  people 
were  separated  into  two  divisions,  and  those  who  were 
the  boldest  and  most  obstinate  in  vindicating  their  idol- 
atry were  put  to  death,  while  the  rest,  who  withdrew  in 
shame  or  sorrow,  were  spared.  39.  Consecrate  your- 
selves to-day  to  the  Lord— or,  ye  have  consecrated  your- 
selves to-day.  The  Levltes,  not-.vithstanding  the  dejec- 
tion of  Aaron,  distinguished  themselves  by  their  zeal  for 
the  honour  of  God  and  their  conduct  in  doing  the  office 
of  executioners  on  this  occasion ;  and  this  was  one  reason 
of  their  being  appointed  to  a  high  and  honourable  oflJce 
m  the  service  of  the  sanctuary.  30-33.  Moses  said  unto 
the  people.  Ye  have  sinned  a  great  sin- Moses  laboured 
to  show  the  people  the  heinous  nature  of  their  sin,  and 
bring  them  to  repentance.  But  not  content  with  that,  he 
hastened  more  earnestly  to  Intercede  for  them.  33.  blot 
me  .  .  .  out  of  thy  book — an  allusion  to  the  registering 
of  the  living,  and  erasing  the  names  of  those  who  die. 
What  warmth  of  affection  did  he  evince  for  his  brethren ! 
how  fully  was  he  animated  with  the  true  spirit  of  a 
patriot,  when  he  professed  his  willingness  to  die  for  them. 

69 


The  Tabernacle  Removed. 


EXODUS  XXXIII,  XXXIV. 


The  Tables  are  Renewed, 


But  Christ  actually  died  for  His  people  (Romans  5. 8). 
35.  the  Lord  plagued  tlie  people,  because  tliey  made 
tlie  calf— No  immediate  Judgments  were  inflicted,  but 
this  early  lapse  into  idolatry  was  always  mentioned  as 
an  aggravation  of  their  subsequent  apostasies. 

CHAPTER   XXXIII. 

Ver.  1-23,  The  Lord  Refuseth  to  Go  with  the 
People,  l.  the  Lord  said— rather  "liad"  said  unto 
Moses.  The  conference  detailed  in  this  cliapter  must  be 
considered  as  having  occurred  prior  to  the  pathetic  inter- 
cession of  Moses,  recorded  at  the  close  of  the  preceding 
chapter ;  and  the  historian,  having  mentioned  the  fact  of 
his  earnest  and  painful  anxiety,  under  the  overwhelming 
pressure  of  which  he  poured  fortli  that  intercessory  prayer 
for  his  apostate  countrymen,  now  enters  on  a  detailed 
account  of  the  circumstances.  3.  1  -will  not  go  "P  ,•  •  • 
lest  I  consume  thee — Here  the  Lord  is  represented  as 
determined  to  do  what  he  afterwards  did  not.  (See  on  ch. 
32. 10).  4.  '«vhen  the  people  heard  these  evil  tidings — 
from  Moses  on  his  descent  from  the  mount.  5.  put  off 
thy  ornaments— In  seasons  of  mourning,  it  is  customary 
with  Eastern  people  to  lay  aside  all  gewgaws,  and  divest 
themselves  of  their  jewels,  their  gold,  and  every  thing 
rich  and  splendid  in  their  dress.  This  token  of  their  sor- 
row the  Lord  required  of  His  offending  people,  that  I 
may  kno^v  what  to  do  unto  thee— The  language  is 
accommodated  to  the  feeble  apprehensions  of  men.  God 
judges  the  state  of  the  heart  by  the  tenor  of  tlae  conduct. 
In  the  case  of  the  Israelites,  He  cherislied  a  design  of 
mercy;  and  the  moment  he  discerned  the  first  symptoms 
of  contrition,  by  tlieir  stripping  ofl"  their  ornaments,  as 
penitents  conscious  of  their  error,  and  sincerely  sorrow- 
ful, this  fact  added  its  weight  to  the  fervency  of  Moses' 
prayers,  and  gave  them  prevalence  with  God  in  behalf  of 
the  people.  7.  Moses  took  the  tahemacle,  and  pltclied 
it  wltliout  the  camp — Not  tlie  tabernacle,  of  wliich  a 
pattern  had  been  given  him,  for  it  was  not  yet  erected,  but 
bis  own  tent — conspicuous  as  that  of  the  leader — in  a  part 
of  whicli  he  heard  causes,  and  communed  with  God  about 
the  people's  interests ;  hence  called  "tlie  tabernacle  of  the 
congregation,"  and  the  withdrawal  of  wliich,  in  abhor- 
rence from  a  polluted  camp,  was  regarded  as  the  first  step 
in  the  total  abandonment  with  which  God  liad  threatened 
them.  8.  all  the  people  rose  up,  and  stood  every  nuan 
at  his  tent  door— Its  removal  produced  deep  and  uni- 
versal consternation ;  and  it  is  easy  to  conceive  how 
anxiously  all  eyes  would  be  directed  towards  it;  how 
rapidly  the  happy  intelligence  would  spread,  when  a  phe- 
nomenon was  witnessed  from  which  an  encouraging  hope 
could  be  founded.  9-11.  the  cloudy  pillar  descended, 
and  stood  at  the  door  of  tlie  tabernacle — How  would 
the  downcast  hearts  of  the  people  revive — how  would  the 
tide  of  joy  swell  in  every  bosom,  when  tlie  symbolic  cloud 
was  seen  slowly  and  majestically  to  descend,  and  stand  at 
the  entrance  of  the  tabernacle !  as  Moses  entered— It  was 
■when  he  appeared  as  their  mediator — when  he  repaired 
from  day  to  day  to  intercede  for  them,  that  welcome  token 
of  assurance  was  given  that  his  advocacy  prevailed,  that 
Israel's  sin  was  forgiven,  and  that  God  would  again  be 
gracious.  18-23.  I  beseech  thee,  sho-iv  me  thy  glory — 
This  is  one  of  the  most  mysterious  scenes  described  in  the 
Bible:  he  had,  for  his  comfort  and  encouragement,  a 
splendid  and  full  display  of  the  Divine  majesty,  not  in  its 
unveiled  effulgence,  but  as  far  as  the  weakness  of  hu- 
manity would  admit.  The  face,  hand,  back  parts,  are  to 
be  understood  figuratively, 

CHAPTER    XXXIV. 

Ver.  1-35.  The  Tables  are  Renewed.  1.  the  Lord 
said  unto  Sloses,  H«w  thee  two  tables  of  stone  like 
unto  the  first— God  having  been  reconciled  to  repentant 
Israel,  through  the  earnest  intercession,  the  successhil 
mediation  of  Moses,  means  were  to  be  taken  for  the  resto- 
ration of  the  broken  covenant.  Intimation  was  given, 
however,  in  a  most  intelligible  and  expressive  manner, 
70 


that  the  fovour  was  to  be  restored  with  some  memento  of 
the  rupture;  for  at  the  former  time  God  himself  had  pro- 
vided the  materials,  as  well  as  written  upon  tJiem,  No-w, 
Moses  was  to  prepare  the  stone  tables,  and  God  was  only 
to  retrace  the  characters  originally  Inscribed  for  the  u.se 
and  guidance  of  the  people.  /S.  present  thyself .  .  .  io 
me  in  the  top  of  the  mount — Not  absolutely  the  higliest 
peak ;  for  as  the  cloud  of  the  Shechinah  usually  abode  on 
the  summit,  and  yet  (v.  5)  it  "descended,"  the  plain  in- 
ference is,  that  Moses  was  to  station  himself  at  a  point 
not  far  distant,  but  still  below  the  loftiest  pinnacle,  3.  no 
man  shall  come  up  with  thee  .  ,  .  neither  .  ,  .  flocks 
nor  herds— All  these  enactments  were  made  in  order  that 
the  law  might  be  a  second  time  renewed  with  the  solem- 
nity and  sanctity  that  marked  its  first  delivery.  The 
whole  transaction  was  ordered  so  as  to  impress  the  people 
with  an  awful  sense  of  the  holiness  of  God;  and  tliat  it 
■was  a  matter  of  no  trifling  moment  to  have  subjected 
him,  so  to  speak,  to  the  necessity  of  re-delivering  the  law 
of  the  ten  commandments.  4.  Moses  ,  ,  .  took  In  his 
hand  the  t-^vo  tables  of  stone — ^As  he  had  no  attendant 
to  divide  the  labour  of  carrying  them,  it  is  evident  that 
tliey  must  have  been  light,  and  of  no  great  dimensions— 
probably  flat  slabs  of  shale  or  slate,  such  as  abound  in  the 
mountainous  region  of  Horeb.  An  additional  proof  of 
their  comparatively  small  size  appears  in  the  circum- 
stance of  their  being  deposited  in  the  ark  of  the  most 
holy  place  (ch.  25.  10),  5.  the  Lord  descended  in  the 
cloud— After  graciously  hovering  over  the  tabernacle,  it 
seems  to  have  resumed  its  usual  position  on  the  summit 
of  the  mount.  It  was  the  shadow  of  God  manifest  to  the 
outward  senses;  and,  at  the  same  time,  of  God  manifest 
in  the  flesh.  The  emblem  of  a  cloud  seems  to  have  been 
chosen  to  signify  that,  although  He  was  pleased  to  make 
known  much  about  himself,  there  was  more  veiled 
from  mortal  view.  It  was  to  check  presumption,  and  en- 
gender awe,  and  give  a  humble  sense  of  human  attain- 
ments in  Divine  knowledge,  as  now  man  sees,  but  darkly. 
6.  the  Lord  passed  by  before  Itlm — in  this  remarkable 
scene,  God  performed  what  He  had  promised  to  Moses  the 
day  before,  proclaimed,  The  Lord  ,  ,  .merciful  and 
gracious — At  an  earlier  period  He  had  announced  him- 
self to  Moses,  in  the  glory  of  His  self-existent  and  eternal 
majesty,  as  "I  am ;"  now  He  makes  himself  known  in  tlie 
glory  of  His  grace  and  goodness, — attributes  that  wei'e  to 
be  illustriously  displayed  in  tlie  future  history  and  expe- 
rience of  the  church.  Being  about  to  republish  His  law, 
—the  sin  of  the  Israelites  being  forgiven,  and  the  deed  of 
pai'don  about  to  be  signed  and  sealed,  by  renewing  the 
terms  of  the  former  covenant, — it  was  the  most  fitting 
time  to  proclaim  the  extent  of  the  Divine  mercy  which 
was  to  be  displayed,  not  in  the  case  of  Israel  only,  but  of 
all  who  offend,  8-S26.  Moses  bo'wed  ,  .  ,  andtvorshipped 
— In  the  East,  people  bow  the  head  to  royalty,  and  are 
silent  when  it  passes  by,  while  in  the  West,  they  take  off:" 
their  hats  and  shout,  9.  he  said.  If  no-vv  I  hav-e  found 
grace  in  thy  sight,  O  Lord,  let  my  Lord,  I  pray  thee, 
go  among  us — On  this  proclamation,  he,  in  the  overflow- 
ing benevolence  of  his  heart,  founded  an  earnest  petition 
for  the  Divine  presence  being  continued  with  the  people; 
and  God  was  pleased  to  give  His  favourable  answer  to  his 
intercession  by  a  renewal  of  His  promise  under  the  form 
of  a  covenant,  repeating  the  leading  points  that  formed 
the  conditions  of  the  former  national  compact,  37,38.  th« 
Lord  said  unto  Closes,  Write  thou  these  ivords — 2.  e., 
the  ceremonial  and  judicial  injunctions  comprehended 
above  {v.  11-26) ;  while  the  re-writing  of  the  ten  command- 
ments on  the  newly-prepared  slabs  was  done  by  God  him- 
self (cf.  Deuteronomy  10. 1-1).  he  was  there  -tvlth  the 
Lord  forty  days  and  forty  nights — As  long  as  formerly, 
being  sustained  for  the  execution  of  his  special  duties  by 
the  miraculous  power  of  God.  A  special  cause  is  assigned 
for  his  protracted  fast  on  this  second  occasion  (Deuter- 
onomy 9. 18).  39.  Moses  wist  not  that  the  skin  of  his 
face  shone  vrhen  he  talked  with  him — It  was  an  in- 
timation of  the  exalted  presence  into  which  he  had  been 
admitted,  and  of  the  glory  he  had  witnessed  (2  Corinth- 
ians 3. 18),  and  in  that  view,  it  was  a  badge  of  his  )i\eh 


Conti-ibvtiions  to  the  Tabernacle. 


EXODUS  XXXV,  XXXVI.  Offerings  Ldtiered  to  the  Workmen. 


office  08  the  ambassador  of  God,  No  testiraouial  needed 
to  be  produced.  He  bore  his  credentials  on  his  very  face ; 
and  whether  this  extraordinary  effulgence  was  a  perma- 
nent or  merely  temporary  distinction,  it  cannot  be 
doubted  that  this  reflected  glory  was  given  him  as  an 
honour  before  all  the  people,  30.  tUey  were  afraid  to 
come  nigh  Win— their  fear  arose  from  a  sense  of  guilt,— 
the  beaming  radiance  of  his  countenance  made  him  ap- 
pear to  their  awe-struck  consciences  a  flaming  minister 
of  heaven.  33.  he  put  a  veil  upon  his  face— That  veil 
was  with  the  greatest  propriety  removed  when  speaking 
with  the  Lord,  for  every  one  appears  unveiled  to  the  eye  ' 
of  Omniscience;  but  it  was  removed  on  returning  to  the 
people, — and  this  was  emblematic  of  the  dai-k  and 
shadowy  character  of  that  dispensation  (2  Qorinthians  3. 
13, 14). 

CHAPTER  XXXV. 
Ver.  1-35.  Contributions  to  the  Tabernacle.  1. 
Aleses  gathered  all  the  congregation  of  the  children 
of  Israel,  <fcc,— On  the  occasion  referred  to  in  the  opening 
of  this  chapter,  the  Israelites  were  specially  reminded  of 
the  design  to  erect  a  magnificent  tabernacle  for  the  regu- 
lar worship  of  God,  as  well  as  of  the  leading  articles  that 
were  required  to  furnish  that  sacred  edifice.  (See  on  chs. 
25.,  27.,  30.,  31).  20,  »!.  All  the  congregation  of  Israel 
departed  from  the  presence  of  Moses — No  exciting  har- 
angues were  made,  nor  had  the  people  Bibles  at  home  in 
which  they  could  compare  the  requirements  of  their 
leader  and  see  if  these  things  were  so.  But  they  had  no 
doubt  as  to  his  bearing  to  them  the  will  of  God,  and  they 
were  impressed  with  so  strong  a  sense  of  its  being  their 
duty,  that  they  made  a  spontaneous  offer  of  the  best  and 
most  valuable  treasures  they  possessed,  they  came, 
every  one  'whose  heart  stirred  him  up — One  powerful 
element  doubtless  of  this  extraordinary  open-hearted 
liberality,  was  the  remembrance  of  their  recent  trans- 
gression, which  made  them  "zealous  of  good  works"  (cf. 
2  Corinthians  7.  11).  But  along  with  this  motive,  there 
were  others  of  a  higher  and  nobler  kind— a  principle  of 
love  to  God  and  devotedness  to  His  service,  an  anxious 
desire  to  secure  the  benefit  of  His  presence,  and  gratitude 
for  the  tokens  of  His  Divine  favour:  it  was  under  the 
combined  influence  of  these  considerations  that  the  peo- 
ple were  so  willing  and  ready  to  pour  their  contributions 
into  that  exchequer  of  the  sanctuary,  every  one  -wliom 
l»is  spirit  made  willing — Human  nature  is  always  the 
Baiue,  and  it  is  implied  that  while  an  extraordinary  spirit 
of  pious  liberality  reigned  in  the  bosoms  of  the  people  at 
large,  there  were  exceptions— some  who  were  too  fond  of 
the  world,  who  loved  their  possessions  more  than  their 
God,  and  who  could  not  part  with  these;  no,  not  for  the 
Bervlce  of  the  tabernacle.  33.  they  came,  both  men  and 
women,  &(i.—lU.,  "the  men  over  and  above  the  women;" 
a  phraseology  which  implies  that  the  women  acted  a 
prominent  part,  presented  their  offerings  first,  and  then 
were  followed  by  as  many  of  their  male  companions  as 
were  similarly  disposed,  brought  bracelets,  &c,— Money 
In  the  form  of  coins  or  bullion  there  was  none  in  that 
early  age.  What  money  passed  current  Avith  the  mer- 
chant consisted  of  rings  which  were  weighed,  and  princi- 
pally of  ornaments  for  personal  decoration.  Astonish- 
ment at  the  abundance  of  their  ornaments  is  at  an 
end  when  we  learn  that  costly  and  elegant  ornaments 
abounded  in  proportion  as  clothing  was  simple  and 
scarce  among  the  Egyptians,  and  some;  entirely  divested 
of  clothing,  yet  wore  rich  necklaces.  [Hengstenberg.] 
Amongst  people  with  Oriental  sentiments  and  tastes, 
Bcaj-cely  any  stronger  proof  could  have  been  given  of  the 
poWer  of  religion  than  their  willingness  not  only  to  lay 
aside,  but  to  devote  those  much-valued  trinkets  to  the 
house  of  God;  and  thus  all,  like  the  Eastern  sages,  laid 
the  best  they  had  at  the  service  of  God.  30.  See,  the 
T^rd  hath  called  by  name  Bezaleel  tl»e  son  of  Url,  <fec. 
—Moses  had  made  this  communication  before.  But  now 
that  the  collection  had  been  made,  the  materials  were 
contributed,  and  the  operations  of  building  about  to  be 
oommenced,  it  was  with  the  greatest  propriety  he  re- 


minded the  people  that  the  individuals  entrusted  with 
the  application  of  their  gold  and  silver  had  been  nomi- 
nated to  the  work  by  authority  to  Avhich  all  would  bow. 
35.  Thent  hath  he  filled  tvith  -wisdom  of  heart — A 

statement  which  not  only  testifies  that  skill  in  art  and 
science  is  a  direct  gift  from  God,  but  that  weaving  was  es- 
pecially the  business  of  men  in  Egypt  (see  ch,  38.  22;  39. 
22,  27),  and  in  perfect  harmony  with  the  testimony  of  the 
monuments  is  the  account  given  by  Moses  to  the  artists 
who  were  divinely  taught  the  arts  necessary  for  the  em- 
bellishment of  the  tabernacle.  Others,  whose  limited 
means  did  not  admit  of  these  expensive  contributions, 
offered  their  gratuitous  services  in  fabricating  such  arti- 
cles of  tapestry  as  were  needed ;  arts  which  the  Israelitish 
females  learned  as  bonds-women,  in  the  houses  of  Egyp- 
tian princes. 

CHAPTER  XXXVI. 

Ver,  1-38,  Offerings  Delivered  to  the  Workmen. 
1.  Then  tvrought  Bezaleel  and  Aholiab,  and  every 
wise-hearted  man,  &c. — Here  is  an  illustrious  example 
of  zeal  and  activity  in  the  work  of  the  Lord.  No  unneces- 
sary delay  was  allowed  to  take  place ;  and  from  the  mo- 
ment the  first  pole  was  stuck  in  the  ground  till  the  final 
completion  of  the  sacred  edifice,  he  and  his  associates 
laboured  with  all  the  energies  both  of  mind  and  body  en- 
gaged in  the  work.  And  what  was  the  mainspring  *of 
their  arduous  and  untiring  diligence  ?  They  could  be  ac- 
tuated by  none  of  the  ordinary  motives  that  give  impulse 
to  human  industry,  by  no  desire  for  the  acquisition  of 
gain;  no  ambition  for  honour;  no  view  of  gratifying  a 
mere  love  of  power  in  directing  the  labours  of  a  large 
body  of  men.  They  felt  the  stimulus— the  strong  irresist- 
ible impulse  of  higher  and  holier  motives— obedience  to 
the  authority,  zeal  for  the  glory,  and  love  to  the  service 
of  God,  3.  they  brouglit  yet  unto  him  free  oflferinga 
every  morning,  &c. — Moses,  in  common  with  other  Ori- 
ental magistrates,  had  his  morning  levees  for  receiving 
the  people  (see  on  ch,  18,  13),  and  it  was  while  he  was  per- 
forming his  magisterial  duties  that  the  people  brought 
unto  him  freewill  offerings  every  morning.  Some  who 
had  nothing  but  their  manual  labour  to  give  would  spend 
a  great  part  of  the  night  in  hastening  to  complete  their 
self-imposed  task  before  the  early  dawn;  others  might 
find  their  hearts  constrained  by  silent  meditations  on 
their  beds  to  open  their  coffers  and  give  a  part  of  their 
hoarded  treasure  to  the  pious  object.  All  whose  hearts 
were  touched  by  piety,  penitence,  or  gratitude,  repaired 
with  eager  haste  into  the  presence  of  Moses,  not  as  here- 
tofore, to  have  their  controversies  settled,  but  to  lay  on 
his  tribunal  their  contributions  to  the  sanctuary  of  God 
(2  Corinthians  9,  7),  they  (the  workmen)  received  of 
Moses  all  the  offering  which  the  children  of  Israel 
had  brought,  &c.— It  appears  that  the  building  was  be- 
gun after  the  first  few  contributions  were  made;  itwai 
progressively  carried,  and  no  necessity  occurred  to  sus- 
pend operations  even  for  the  shortest  interval,  from  wanl 
of  the  requisite  materials,  5.  they  spake  unto  Moses, 
saying.  The  people  bring  much  more  than  enough, 
&c,— By  the  calculations  which  the  practised  eyes  of  the 
workmen  enabled  them  to  make,  they  were  unanimously 
of  opinion  that  the  supply  already  far  exceeded  the  de- 
mand, and  that  no  more  contributions  were  required. 
Such  a  report  reflects  the  highest  honour  on  their  cha- 
racter as  men  of  the  strictest  honour  and  integrity,  who, 
notwithstanding  they  had  command  of  an  untold  amount 
of  the  most  precious  things,  and  might,  without  any  risk 
of  human  discovery,  have  appropriated  much  to  theii 
own  use,  were  too  high  principled  for  such  acts  of  pecula- 
tion. Forthwith,  a  proclamation  was  issued  to  stop  fur- 
ther contributions.  33.  he  made  a  veil  of  blue— the 
second  or  inner  veil,  which  separated  the  holy  from  the 
most  holy  place,  embroidered  with  cherubim  and  of  great 
size  and  thickness.  37.  made  an  hanging  for  tlie  .  .  . 
door— curtains  of  elaborately  wrought  needlework  are 
often  suspended  over  the  entrance  to  tents  of  the  great 
nomad  sheicks,  and  throughout  Persia,  at  the  entrance 
of  summer  tents,  mosques,  and  palaces.    They  are  pre- 

71 


Furniture  of  the  Tabernacle. 


EXODUS  XXXVII— XXXIX. 


Garments  of  the  Priestt. 


ferred  as  cooler  and  more  elegant  than  wooden  doors. 
This  chapter  contains  an  instructive  narrative :  it  is  the 
first  instance  of  donations  made  for  the  worship  of  God, 
given  from  Cie  wages  of  the  people's  suflTerings  and  toils. 
They  were  acceptable  to  God  (Philippians  4. 18),  and  if  the 
Israelites  showed  such  liberality,  how  much  more  should 
those  whose  privilege  it  is  to  live  under  the  Christian  dis- 
pensation (1  Corinthians  6.  20;  16.  2). 

CHAPTER   XXXVII. 

Ver,  1-29.  Fuknitxjre  of  the  Tabernacle.  1.  Bcza- 
leel  made  the  ark— The  description  here  given  of  the 
things  within  the  sacred  edifice  is  almost  word  for  word 
the  same  as  that  contained  in  ch.  23.  It  is  not  on  that 
account  to  be  regarded  as  a  useless  repetition  of  mi- 
nute particulars;  for  by  the  enumeration  of  these  details, 
it  can  be  seen  how  exactly  every  thing  was  fashioned 
according  to  the  "pattern  shown  on  the  mount; "  and  the 
knowledge  of  this  exact  correspondence  between  the  pre- 
scription and  the  execution  was  essential  to  the  purposes 
of  the  fabric.  6-10.  made  the  mercy-seat  of  pure  gold 
—To  construct  a  figure,  whether  the  body  of  a  beast  or  a 
man,  with  two  extended  wings,  measuring  from  two  to 
three  feet  from  tip  to  tip,  with  the  hammer,  out  of  a  solid 
piece  of  gold,  was  what  few,  if  any,  artisans  of  tlie  present 
day, could  accomplish.  17-aa.  lie  made  the  candle- 
stick of  pure  gold— Practical  readers  will  be  apt  to  say, 
"  Why  do  such  works  with  the  hammer,  when  they  could 
have  been  cast  so  much  easier — a  process  they  were  well 
acquainted  with  V  The  only  answer  that  can  be  given  is, 
that  it  was  done  according  to  order.  We  have  no  doubt 
but  there  were  reasons  for  so  distinctive  an  order,  some- 
thing significant,  which  has  not  been  revealed  to  us. 
[Napiek.]  The  whole  of  that  sacred  building  was  ar- 
ranged with  a  view  to  inculcate  through  every  part  of  its 
apparatus  the  great  fundamental  principles  of  revela- 
tion. Every  object  was  symbolical  of  important  truth— 
every  piece  of  furniture  was  made  the  hieroglypliic  of  a 
doctrine  or  a  duty— on  the  floor  and  along  the  sides  of  that 
movable  edifice  was  exhibited,  by  emblematic  signs  ad- 
dressed to  the  eye,  the  whole  remedial  scheme  of  the  gos- 
pel. How  far  this  spiritual  instruction  was  received  by 
every  successive  generation  of  the  Israelites,  it  may  not 
be  easy  to  determine.  But  the  tabernacle,  like  the  law  of 
which  It  was  a  part,  was  a  schoolmaster  to  Christ;  and 
lust  as  the  walls  of>schools  are  seen  studded  with  pictorial 
figures,  by  which  the  children,  in  a  manner  level  to  their 
capacities  and  suited  to  arrest  their  volatile  minds,  are 
kept  in  constant  and  familiar  remembrance  of  the  lessons 
of  piety  and  virtue;  so  the  tabernacle  was  intended  by  its 
furniture  and  all  its  arrangements  to  serve  as  a  "shadow 
of  good  things  to  come."  In  this  view,  the  minute  de- 
scription given  In  this  chapter  respecting  the  ark  and 
mercy-seat,  the  table  of  showbread,  the  candlestick,  the 
altar  of  incense,  and  the  holy  oil,  were  of  the  greatest 
utility  and  importance;  and  though  there  are  a  few 
things  that  are  merely  ornamental  appendages,  such  as 
the  knops  and  the  flowers,  yet,  in  introducing  these  into 
the  tabernacle,  God  displayed  the  same  wisdom  and 
goodness  as  He  has  done  by  introducing  real  flowers  into 
the  kingdom  of  nature  to  engage  and  gratify  the  eye  of 
man. 

CHAPTER  XXXVIII. 
Ver.  1-31.  FiTRNiTUEE  of  the  Tabernacle.  1.  the 
altar  of  burnt  offering— The  repetitions  are  continued, 
in  which  may  be  traced  the  exact  conformity  of  the  exe- 
cution to  the  order.  8.  laver  of  brass  ...  of  the  look- 
•ng-glasses  of  the  women— the  word  mtrror«  should  have 
been  used,  as  those  implements,  usually  round,  inserted 
into  a  handle  of  wood,  stone,  or  metal,  were  made  of 
brass,  silver,  or  bronze,  highly  polished.  [Wilkinson.] 
It  was  customary  for  the  Egyptian  women  to  carry  mirrors 
■\rith  them  to  the  temples;  and  whether  by  taking  the 
looking-glasses  of  the  Hebrew  womdn  Moses  designed  to 
put  it  out  of  their  power  to  follow  a  similar  practice  at 
the  tabernacle,  or  whether  the  supply  of  brass  from  other 
72 


sources  in  the  camp  was  exhausted.  It  is  interesting  to 
learn  how  zealously  and  to  a  vast  extent  they  surrendered 
those  valued  accompaniments  of  the  female  toilet,  of  the 
-^vomen  assembling  ...  at  the  door— not  priestesses 
but  females  of  pious  character  and  influence,  who  fre- 
quented the  courts  of  the  sacred  building  (Luke  2.  ifZ),  and 
whose  parting  with  their  mirrors,  like  the  cutting  the 
hair  of  the  Nazarites,  was  their  renouncing  the  world  for 
a  season.  [Hengstenberg.]  9.  tlie  court— It  occupied 
a  space  of  one  hundred  and  fifty  feet  by  seventy-five,  and 
it  was  enclosed  by  curtains  of  fine  linen  about  eight  feet 
high,  suspended  on  brazen  or  copper  pillars.  Those  cur- 
tains were  secured  by  rods  fastened  to  the  top,  and  kept  ex- 
tended by  being  fastened  to  pins  stuck  in  the  ground.  lO. 
hooks — the  hooks  of  the  pillars  in  the  court  were  for  hang- 
ing up  the  carcasses  of  tlie  sacrificial  beasts — those  on  the 
pillars  at  the  entry  of  the  tabernacle  were  for  hanging 
the  sacerdotal  robes  and  other  things  used  in  the  ser- 
vice. 11.  sockets — mortices  or  holes  in  which  the  end 
of  the  pillars  stood.  17.  chapiters — or  capitals  of  the 
pillars,  were  wooden  posts  which  ran  along  their  top,  to 
which  were  attached  the  hooks  for  the  hangings.  18.  the 
height  in  the  breadth— or  ii^  the  measure.  The  sense  is 
that  the  hangings  of  the  court  gate,  which  was  twenty 
cubits  wide,  were  of  the  same  height  as  the  hangings  all 
round  the  court.  [Wall.]  21.  This  is  the  sum  of  the 
tabernacle — Having  completed  his  description  of  the 
component  parts  of  the  tabernacle,  the  inspired  historian 
digresses  into  a  statement  respecting  the  gold  and  silver 
employed  in  it,  the  computation  being  made  according  to 
an  order  of  Moses— by  the  Levites,  under  the  direction 
of  Ithamar,  Aaron's  youngest  son.  34.  t'^venty  and  nine 
talents,  and  seven  hundred  and  thirty  sliekels — 
equivalent  to  JE150,000  sterling.  35.  the  silver  of  them 
that  -vrere  numbered — 603,550  men  at  half  a  shekel  each 
would  contribute  301,775  shekels;  which  at  2s.  4d.  each, 
amounts  to  £35,207  sterling.  It  may  seem  difficult  to 
imagine  how  the  Israelites  should  be  possessed  of  so  much 
wealth  in  the  desert;  but  it  should  be  remembered  that 
they  were  enriched  first  by  the  spoils  of  the  Egyptians, 
and  afterwards  by  those  of  the  Amalekites.  Besides,  it 
is  highly  probable  that  during  their  sojourn  they  traded 
wltli  tlie  neighbouring  nations  who  bordered  on  the  wil- 
derness.   [Hewlett.] 

CHAPTER    XXXIX. 

Ver.  1-13.  Garments  of  the  Priests.  1.  cloths  of 
sei-vice— official  robes.  The  ephod  of  the  high  priest,  the 
robe  of  the  ephod,  the  girdle  of  needlework  and  the  broid- 
ered  coat  were  all  of  fine  linen ;  for  on  no  material  less 
delicate  could  such  elaborate  symbolical  figures  have  been 
portrayed  in  embroidery,  and  all  beautified  with  the 
same  brilliant  colours.  (See  on  ch.  28.)  3.  cut  the  gold 
Into  -»vlres  to  -work  it— t.  e.,  the  metal  was  beaten  with  a 
hammer  into  thin  plates— cut  with  scissors  or  some  other 
Instrument  into  long  slips— then  rounded  into  filaments 
or  threads.  "  Cloth  of  golden  tissue  is  not  uncommon  on 
the  monuments,  and  specimens  of  it  have  been  found 
rolled  about  mummies;  but  it  is  not  easy  to  determine 
whether  the  gold  thread  was  originally  interwoven  or 
subsequently  inserted  by  the  embroiderer."  [Taylor.] 
30.  a  -tvriting,  like  to  the  engravings  of  a  signet— the 
seal-ring  worn  both  by  ancient  and  modern  Egyptians  on 
the  little  finger  of  the  right  hand,  contained,  inscribed  on 
a  cornelian  or  other  precious  stone,  along  with  the 
owner's  name,  a  religious  sentiment  or  sacred  symbol, 
intimating  that  he  was  the  servant  of  God,  or  expressive 
of  trust  in  Him.  And  it  was  to  this  practice  the  inscrip- 
tion on  the  high  priest  alludes  (cf.  Joshua  3. 33).  34.  the 
covering  of  rams'  skin  dyed  red— (See  ch.  25. 7).  It  was 
probably  red  morocco  leather,  and  "badgers'  skins," 
rather  "the  skins  of  the  tahash,  supposed  to  be  the  du- 
gong,  or  dolphin  of  the  Red  Sea,  the  skin  of  which  is 
still  used  by  the  Arabs  under  the  same  appellation."' 
[Uoss.]  43.  Sloses  did  look  upon  all  the  ^tvork,  and, 
behold,  they  had  done  it  as  tlie  Lord  had  commanded 
—A  formal  inspection  was  made  on  the  completion  of  the 


'/I//    Che   intcl  ol   Chf    7 h i>e // / cr r/ ,■        K.Aod  \.N[7  XilY/ 


////  /  UfRct  /iM.A:i>  riFIC     u    W-' 
7(  rf/f  nfit  R\  -If  ^ 


A  H  r.  w  a' A  r  1.  ,K   ir  t^: '('  o  y  ic  iR  fi-:  iD  .  Kxr.d  xxiv/ 


The  Tabernacle  Set  up. 


EXODUS  XL. 


A  Cloud  Covereth  U. 


tabernacle,  not  only  with  a  view  to  have  the  work  trans- 
ferred from  the  charge  of  the  workmen,  but  to  ascertain 
whether  it  corresponded  witli  "  the  pattern."  The  result 
of  a  careful  and  minute  survey  showed  that  every  plank, 
curtain,  altar,  and  vase  had  been  most  accurately  made 
of  the  form,  and  in  the  place  designed  by  the  Divine 
archilect — and  Moses,  in  accepting  it  of  their  hands, 
thanked  God  for  them,  and  begged  Him  to  bless  them. 

CHAPTER  XL. 

Ver.  1-38.  The  Tabernacle  Reared  and  Anointed. 
2.  on  the  flrst  day  of  the  first  month— From  a  careful 
consideration  of  the  incidents  recorded  to  have  happened 
after  the  exodus  (ch.  12.2;  13.4;  19.1;  20.18;  34.28,  &c.),  it 
has  been  computed  that  the  work  of  the  tabernacle  was 
commenced  within  six  months  after  that  emigration; 
and  consequently,  that  other  six  months  had  been  occu- 
pied in  building  it.  So  long  a  period  spent  in  preparing 
the  materials  of  a  movable  pavilion,  it  would  be  diffi- 
cult to  understand,  were  it  not  for  what  we  are  told  of  tlie 
vast  dimensions  of  the  tabernacle,  as  well  as  the  immense 
variety  of  curious  and  elaborate  workmanship  Avhich  its 
different  articles  of  furniture  required,  the  tabernacle 
•—the  entire  edifice,  the  tent— the  covering  that  sur- 
mounted it  (v.  19).  15.  ahoint  them,  as  thon  dlclst 
anoint  their  fathers— Tlie  sacred  oil  was  used,  but  it 
does  not  appear  that  the  ceremony  was  performed  ex- 
actly in  the  same  manner;  for  although  tlie  anointing 
oil  was  sprinkled  over  the  garments  both  of  Aaron  and 
his  sons  (ch.  29.  21;  Leviticus  8. 30),  it  was  not  poured  over 
the  heads  of  the  latter.  This  distinction  was  reserved  for 
the  high  priest  (ch.  29. 7 ;  Leviticus  8. 12;  Tsalm  133.2).  16. 
Thus  did.  nioses :  according  to  all  that  the  Lord  com- 
manded him — On  his  part,  the  same  scrupulous  fidelity 
was  shown  in  conforming  to  the  "pattern  "  in  the  dispo- 
sition of  tiie  furniture,  as  had  been  displayed  by  the 
workmen  in  the  erection  of  the  edifice.  33.  so  Moses 
finished  the  -worlc— Though  it  is  not  expressly  recorded 
In  this  passage,  yet,  from  what  took  place  on  all  similar 
occasions,  there  is  reason  to  believe  that  on  the  inaugura- 
tion-day the  people  were  summoned  from  their  tents, — 
were  all  drawn  up  a  vast  assemblage,  yet  in  calm  and 
orderly  arrangement,  around  the  newly-erected  taber- 
nacle. 34.  a  cloud— W.,  "  The"  cloud, — the  mystic  cloud 
which  was  the  well-known  symbol  of  the  Divine  pres- 
ence. After  remaining  at  a  great  distance  from  them  on 
the  summit  of  the  mount,  it  appeared  to  be  in  motion; 
and  if  many  among  them  had  a  secret  misgiving  about 
the  issue,  how  would  the  fainting  heart  revive,  the  inter- 
est of  the  moment  intensely  increase,  and  the  tide  of  joy 
swell  in  every  bosom,  when  that  symbolic  cloud  was  seen 
slowly  and  majestically  descending  towai-ds  the  plain 
below,  and  covering  the  tabernacle.  The  entire  and  uni- 
versal concealment  of  the  tabernacle  within  the  folds  of 
an  impervious  cloud  was  not  without  a  deep  and  instruc- 
tive meaning,— it  was  a  protection  to  the  sacred  edifice 
from  the  burning  heats  of  the  Arabian  climate,— it  was  a 
token  of  the  Divine  presence, — and  it  was  also  an  emblem 
of  the  Mosaic  dispensation,  which,  though  it  was  a  revela- 
tion from  heaven,  yet  left  many  things  hid  In  obscurity; 
for  It  was  a  dark  cloud  compared  with  the  bright  cloud, 
which  betokened  the  clearer  and  fuller  discoveries  of  the 
Divine  character  and  glory  in  the  gospel  (Matthew  17.  5). 
the  glory  of  the  Lord  filled  the  tabernacle— t.  e.,  light 
and  fire,  a  created  splendour,  which  was  the  peculiar 
symbol  of  God  (1  John  1. 5).  Whether  this  light  was  in- 
herent in  the  cloud  or  not.  It  emanated  from  it  on  this 
occasion,  and  making  its  entry,  not  with  the  speed  of  a 
lightning  flash,  as  if  It  were  merely  an  electric  spark,  but 
in  majestic  splendour,  it  passed  through  the  outer  porch 
Into  the  Interior  of  the  most  holy  place  (1  Kings  8. 10; 
John  1.  14).  Its  miraculous  character  is  shown  by  the 
tact,  that,  though  "it  filled  the  tabernacle,"  not  a  curtain 


or  any  article  of  furniture  was  so  much  as  singed.  35. 
Moses  tvas  not  able  to  enter  into  the  tent  of  the  con- 
gregation—How does  this  circumstance  show  the  inca- 
pacity of  man,  in  his  present  state,  to  look  upon  the 
unveiled  perfections  of  the  Godhead !  Moses  could  not 
endure  the  unclouded  effulgence,  nor  the  sublimest  of  the 
prophets  (Isaiah  6. 5).  But  what  neither  Moses  nor  the 
most  eminent  of  God's  messengers  to  the  ancient  cliurch 
through  the  weakness  of  nature  could  endure,  we  can  all 
now  do  by  an  exercise  of  faith ;  looking  unto  Jesus,  who 
reflected  with  chastened  radiance  the  brightness  of  the 
Father's  glory;  and  who,  having  as  the  Forerunner  for 
us,  entered  within  the  veil,  has  invited  us  to  come  boldly 
to  the  mercy-seat.  While  Moses  was  compelled,  through 
the  influence  of  overwhelming  awe,  to  stand  aloof,  and 
could  not  enter  the  tabernacle,  Christ  entered  into  the 
holy  place  not  made  with  hands;  nay.  He  is  himself  the 
true  tabernacle,  filled  with  the  glory  of  God,  ever  with  the 
grace  and  truth  which  the  Shechinah  typified.  What 
reason  have  we  to  thank  God  for  Jesus  Christ,  who, 
while  He  himself  was  the  brightness  of  the  Father's 
glory,  yet  exhibited  that  glory  in  so  mild  and  attractive 
a  manner,  as  to  allure  us  to  draw  near  with  confidence 
and  love  into  the  Divine  presence !  36.  -when  the  cloud 
■was  taken  up  from  over  the  tabernacle — In  journeying 
thi-ough  the  sandy  trackless  deserts  of  the  East,  tlie  use 
of  torches,  exhibiting  a  cloud  of  smoke  by  day  and  of -fire 
by  night,  has  been  resorted  to  from  time  immemorial. 
The  armies  of  Darius  and  Alexander  were  conducted  on 
their  marches  in  this  manner.  [Faber.]  The  Arab  cara- 
vans in  the  present  day  observe  the  same  custom;  and 
materials  for  these  torches  are  stored  up  among  other 
necessary  preparations  for  a  journey.  Live  fuel,  hoisted 
in  chafing-dishes  at  the  end  of  long  poles,  and  being  seen 
at  a  great  distance,  serves,  by  the  smoke  in  the  daj-time 
and  the  light  at  night,  as  a  better  signal  for  march  than 
the  sound  of  a  trumpet,  which  is  not  heard  at  the  extrem- 
ities of  a  large  camp.  [Laborde.]  This  usage,  and  the 
miracle  related  by  Moses,  mutually  illustrate  each  other. 
The  usage  leads  us  to  think  that  the  miracle  was  neces- 
sary, and  worthy  of  God  to  perform ;  and,  on  the  other 
hand,  the  miracle  of  the  cloudy  pillar,  affording  double 
benefit  of  shade  by  day  and  light  at  night,  implies  not 
only  that  the  usage  was  not  unknown  to  the  Hebrews, 
but  supplied  all  the  wants  which  they  felt  in  common 
with  other  travellers  through  those  dreary  regions.  [Fa- 
ber, Hess,  Grandpierre.]  But  its  peculiar  appearance, 
unvarying  character,  and  regular  movements,  distin- 
guished it  from  all  the  common  atmospheric  phenomena. 
It  was  an  invaluable  boon  to  the  Israelites,  and  being 
recognized  by  all  classes  among  that  people  as  the  symbol 
of  the  Divine  presence,  it  guided  their  journeys  and  reg- 
ulated their  encampments  (cf.  Psalms  29.,  105).  38.  the 
cloud  of  the  Lord  '«vas  upon  the  tabernacle,  <&c. — 
While  it  had  hitherto  appeared  sometimes  in  one  place, 
sometimes  in  another,  it  was  now  found  on  the  taber- 
nacle only ;  so  that  from  the  moment  that  sanctuary  was 
erected,  and  the  glory  of  the  Lord  had  filled  the  sacred 
edifice,  the  Israelites  had  to  look  to  the  place  which  God 
had  chosen  to  put  His  name  there,  in  order  that  they 
might  enjoy  the  benefit  of  a  heavenly  Guide  (Numbers  9. 
15-23).  In  like  manner,  the  church  had  Divine  revelation 
for  its  guide  from  the  first— long  before  the  Word  of  God 
existed  in  a  written  form;  but  ever  since  the  setting  up 
of  that  sacred  canon,  it  rests  on  that  as  its  tabernacle 
and  there  only  Is  it  to  be  found.  It  accompanies  us 
wherever  we  are  or  go,  Just  as  the  cloud  led  the  way  of 
the  Israelites.  It  Is  always  accessible — can  be  carried  in 
our  pockets  when  we  walk  abroad;  it  may  be  engraven 
on  the  inner  tablets  of  our  memories  and  our  hearts; 
and  so  true,  faithful,  and  complete  a  guide  is  It,  that  there 
is  not  a  scene  of  duty  or  of  trial  through  which  we  may 
be  called  to  pass  in  the  world,  but  it  furnishes  a  clear,  a 
safe,  and  unerring  direction  (Colosslans  3. 16> 

VS 


Burnt  Oferinga  of  the  Herd. 


LEVITICUS  I,  II. 


The  Meat  Offering*. 


THE  THIRD  BOOK  OF  MOSES,  CALLED 

LEVITICUS. 


CHAPTER   I. 

Ver.  1-17.  BuENT  Offerings  of  the  Herd.  1.  the 
liOrd  .  .  .  spake  .  .  .  out  of  the  tabernacle— The  laws 
that  are  contained  in  the  previous  record  were  delivered 
either  to  the  people  publicly  from  Sinai,  or  to  Moses  pri- 
vately, on  the  summit  of  that  mountain ;  but  on  the  com- 
pletion of  the  tabernacle,  the  remainder  of  the  law  was 
announced  to  the  Hebrew  leader  by  an  audible  voice  from 
the  Divine  glory,  which  surmounted  the  mercy-seat.  3. 
Speak  unto  the  children  of  Israel,  and  say  unto  them 
—If  the  subject  of  communication  were  of  a  temporal  na- 
ture, the  Levites  were  excluded ;  but  if  it  were  a  spiritual 
matter,  the  whole  tribes  were  comprehended  under  this 
name  (Deuteronomy  27. 12).  If  any  man  of  you  bring 
an  otTerlnff  unto  the  Lord— The  directions  given  here 
relate  solely  to  voluntary  or  freewill  offerings— those  ren- 
dered over  and  above  such,  as  being  of  standing  and  uni- 
versal obligation,  could  not  be  dispensed  with  or  com- 
muted for  any  other  kind  of  oflSering  (Exodus  29. 38 ;  ch. 
23.37;  Numbers  28. 3, 11-27,  «fcc).  bring  your  offering  of 
the  cattle,  &c.—i.  e.,  those  animals  that  were  not  only 
tame,  innocent  and  gentle,  but  useful  and  adapted  for 
food.  This  rule  excluded  horses,  dogs,  swine,  camels,  and 
asses,  which  were  used  in  sacrifice  by  some  heathen  na- 
tions, beasts  and  birds  of  prey,  as  also  hares  and  deers. 
3.  a  burnt  sacrifice— so  called  from  its  being  wholly  con- 
sumed on  the  altar;  no  part  of  it  was  eaten  either  by  the 
priests  or  the  offerer.  It  was  designed  to  propitiate  the 
anger  of  God  incurred  by  original  sin,  or  by  particular 
transgressions;  and  its  entire  combustion  indicated  the 
self-dedication  of  the  offerer— his  whole  nature — his  body 
and  soul — as  necessary  to  form  a  sacrifice  acceptable  to 
God  (Romans  12. 1;  Philippians  1. 20).  This  was  the  most 
ancient  as  well  as  the  most  conspicuous  mode  of  sacrifice. 
a  male  without  blemish — no  animal  was  allowed  to  be 
offered  that  had  any  deformity  or  defect.  Among  the 
Egyptians,  a  minute  inspection  was  made  by  the  priest, 
and  the  bullock  having  been  declared  perfect,  a  certificate 
to  that  effect  being  fastened  to  its  horns  with  wax,  was 
sealed  with  his  ring,  and  no  other  might  be  sul^stituted. 
A  similar  process  of  examining  the  condition  of  the  beasts 
brought  as  offerings,  seems  to  have  been  adopted  by  the 
priests  in  Israel  (John  6.  27).  at  the  door  of  the  taber- 
nacle—where stood  the  altar  of  burnt  offering  (Exodus  40. 
6),  and  every  other  place  was  forbidden,  under  the  higli est 
penalty  (ch.  17.  4).  4.  shall  put  his  hand  upon  the  head 
—This  was  a  significant  act  which  implied  not  only  that 
the  offerer  devoted  the  animal  to  God,  but  that  he  con- 
fessed his  consciousness  of  sin,  and  prayed  that  his  guilt 
and  Its  punishment  might  be  transferred  to  the  victim. 
and  it  shall  be — rather,  "that  it  maybe  an  acceptable 
atonement."  5.  lie  shall  kill  the  bullock— The  animal 
should  be  killed  by  the  offerer,  not  by  the  priest,  for  it  was 
not  his  duty  in  caseof  voluntary  sacrifices;  in  later  times, 
however,  the  oflice  was  generally  performed  by  Levites, 
before  the  Iiord— on  the  spot  where  the  hands  had  been 
laid  upon  the  animal's  head,  on  the  north  side  of  the  altar. 
sprinkle  the  blood— This  was  to  be  done  by  the  priests. 
The  blood  being  cxjnsidered  the  life,  the  effusion  of  it  was 
the  essential  part  of  the  sacrifice,  and  the  sprinkling  of  It 
— the  application  of  the  atonement— which  made  the  per- 
son and  services  of  the  offerer  acceptable  to  God.  The 
Bkin  having  been  stripped  off,  and  the  carcass  cut  up,  the 
various  pieces  were  disposed  on  the  altar  in  the  manner 
best  calculated  to  facilitate  their  being  consumed  by  the 
fire.  8.  the  fat— that  about  the  kidneys  especially,  which 
is  called  "  suet."  9.  but  his  in^vards  and  his  legs  shall 
he  wash  In  -water,  &o.— This  part  of  the  ceremony  was 
Bymbolical  of  the  inward  purity,  and  the  holy  aialk,  that 


became  acceptable  worshippers,  a  stveet  savour  unto 
the  Lord— is  an  expression  of  the  offerer's  piety,  but  es- 
pecially as  a  sacrificial  type  of  Christ.  10-13.  if  his  of- 
fering be  of  the  flocks— Those  who  could  not  afford  the 
expense  of  a  bullock  might  offer  a  ram  or  a  he-goat,  and 
the  same  ceremonies  were  to  be  observed  in  the  act  of 
offering.  14-17.  If  the  burnt  sacrifice  ...  be  of  fo-^vls 
—The  gentle  nature  and  cleanly  habits  of  the  dove  led  to 
its  selection,  while  all  other  fowls  were  rejected,  either  for 
the  fierceness  of  their  disposition  or  the  grossness  of  their 
taste ;  and  in  this  case,  there  being  from  the  smallness  of 
the  animal  no  blood  for  waste,  the  priest  was  directed  to 
prepare  It  at  the  altar  and  sprinkle  the  blood.  This  was 
the  offering  appointed  for  the  poor.  The  fowls  were  al- 
ways offered  in  pairs,  and  the  reason  why  Moses  ordered 
two  turtle-doves  or  two  young  pigeons,  was  not  merely  to 
suit  the  convenience  of  the  offerer,  but  according  as  the 
latter  was  in  season;  for  pigeons  are  sometimes  quite 
hard  and  unfit  for  eating,  at  which  time  turtle-doves  are 
very  good  in  Egypt  and  Palestine.  The  turtle-doves  are 
not  restricted  to  any  age,  because  they  are  always  good 
when  they  appear  in  those  countries,  being  birds  of  pas- 
sage ;  but  the  age  of  the  pigeons  is  particularly  marked, 
tliat  they  might  not  be  offered  to  God  at  times  when  they 
are  rejected  by  men.  [Harmek.]  It  is  obvious,  from  the 
varying  scale  of  these  voluntary  sacrifices,  that  the  dis- 
position of  the  offerer  was  the  thing  looked  to— not  the 
costliness  of  ills  offering. 

CHAPTER   II. 

Ver.  1-16.  The  Meat  Offerings.  1.  •»vhen  any  w^ill 
ofler  a  meat  offering — or  gift — distinguishing  a  bloodless 
fronx  a  bloody  sacrifice.  The  word  "meat,"  however,  is 
impi-oper,  as  its  meaning  as  now  used  is  different  from 
that  attaclied  at  tlie  date  of  our  English  translation. 
It  was  tlien  applied  not  to  "flesh,"  but  "food,"  generally, 
and  here  it  is  applied  to  the  flour  of  wheat.  The  meat 
offerings  were  intended  as  a  thankful  acknowledgment 
for  tlie  bounty  of  Providence;  and  hence,  although  meat 
offerings  accompanied  some  of  the  appointed  sacrifices, 
tliose  here  described  being  voluntary  oblations,  were 
ofl"ered  alone,  pour  oil  upon  it — oil  was  used  as  butter 
is  with  us — symbolically  it  meant  the  influences  of  the 
Spirit,  of  which  oil  was  the  emblem,  as  incense  was  of 
prayer.  3.  shall  burn  tl»e  memorial — rather  "for  a 
memorial,"  i.  e.,  a  part  of  it.  3.  tlie  remnant  of  the  meat 
offering  shall  be  Aaron's  and  his  sons' — The  circum- 
stance of  a  portion  of  it  being  appropriated  to  the  use  of 
the  priests  distinguishes  this  from  a  burnt  offering.  They 
alone  were  to  partake  of  it  within  the  sacred  precincts,  as 
among  "  the  most  holy  things."  4.  if  thou  bring  an  ob- 
lation of  a  meat  offering  baken  in  the  oven — generally 
a  circular  hole  excavated  in  the  floor,  from  one  to  five  feet 
deep;  the  sides  of  which  are  covered  with  hardened  plas- 
ter, on  which  cakes  are  baked  of  tlie  form  and  thickness 
of  pancakes.  (See  on  Genesis  18. 6.)  Tlie  shape  of  Eastern 
ovens  varies  considerably  according  to  the  nomadic  or 
settled  habits  of  the  people.  5.  baken  in  a  pan— a  thin 
plate,  generally  of  copper  or  iron,  placed  on  a  slow  fire, 
similar  to  what  the  country  people  in  Scotland  called  a 
"  girdle  "  for  baking  oat-meal  cakes.  6.  part  it  in  pieces, 
and  pour  oil  thereon — pouring  oil  on  bread  is  a  common 
practice  among  Eastern  people,  who  are  fond  of  broken 
bread  dipped  in  oil,  butter,  and  milk— oil  only  was  used 
in  the  meat  offerings,  and  probably  for  a  synibolic  reason. 
It  is  evident  that  these  meat  offerings  were  previously 
prepared  by  the  offerer,  and  when  brought,  the  priest  was 
to  take  it  from  his  hands  and  burn  a  portion  oa  the  altar. 
11.  ye  shall  bum  no  leaven,  nor  any  houey)  in  any 


The  Peace  Offering  of  tlie  Herd. 


LEVITICUS  III,  IV. 


Sin  Offering  for  the  PriesL 


offering  of  the  Lord— Nothing  sweet  or  sour  was  to  be 
offered.  In  the  warm  climates  of  the  East  leavened  bread 
soon  spoils,  and  hence  It  was  regarded  as  the  emblem  of 
hypocrisy  or  corruption.  Some,  liowever,  thinlc  tliat  the 
chief  reason  of  the  prohibition  was  that  leaven  and  honey 
were  used  in  the  idolatrous  rites  of  the  heathen.  13.  the 
oblation  of  the  flrst-fruitsi— voluntary  offerings  made 
by  individuals  out  of  their  increase,  and  leaven  and 
honey  might  be  used  with  these  (eh.  23. 17 ;  Numbers  15. 
20).  Though  presented  at  the  altar,  they  were  not  con- 
sumed, but  assigned  by  God  for  the  use  of  the  priests.  13. 
every  .  .  .  meat  offering  shalt  thou  season  ^vith  salt— 
The  same  reasons  which  led  to  the  prohibition  of  leaven, 
recommended  the  use  of  salt— if  the  one  soon  putrefies, 
the  other  possesses  a  strongly  preservative  property,  and 
hence  it  became  an  emblem  of  incorruption  and  purity, 
as  well  as  of  a  perpetual  covenant— a  perfect  reconcilia- 
tion and  lasting  friendship.  No  injunction  in  the  whole 
law  was  more  sacredly  observed  than  this  application  of 
salt;  for  besides  other  uses  of  it,  that  will  be  noticed  else- 
where, it  had  a  typical  meaning  referred  to  by  our  Lord 
concerning  the  effect  of  the  gospel  on  those  who  embrace 
it  (Mark  9.  49,  50);  as  when  plentifully  applied  it  preserves 
meat  from  spoiling,  so  will  the  gospel  keep  men  from 
being  corrupted  by  sin.  And  as  salt  was  indispensable  to 
render  sacrifices  acceptable  to  God,  so  the  Gospel  brought 
home  to  the  hearts  of  men  by  the  Holy  Ghost,  is  indis- 
pensably requisite  to  t}*eir  offering  up  of  themselves 
living  sacrifices.  [Brown.]  14.  a  meat  offering  of  thy 
flrst-frults— From  the  mention  of  green  ears,  this  seems 
tb  have  been  a  voluntary  offering  before  tlie  harvest— tlie 
ears  being  prepared  in  the  favourite  way  of  Eastern  peo- 
ple, by  parching  them  at  the  fire,  and  then  beating  them 
out  for  use.  It  was  designed  to  be  an  early  tribute  of 
pious  thankfulness  for  the  earth's  increase,  and  it  was 
offered  according  to  the  usual  directions. 

CHAPTER    III. 

Ver.  1-17.    The  Peace  Offering  of  the  Herd.    1.  If 
his    oblation    be   a    sacrifice  of  peace  offering,   &c. — 

"peace  "  being  used  in  Scripture  to  denote  prosperity  and 
happiness  generally,  a  peace  offering  was  a  voluntary 
tribute  of  gratitude  for  health  or  other  benefits.  In  this 
view  it  was  eucharistic,  being  a  token  of  thanksgiving  lor 
benefits  already  received,  or  it  was  sometimes  votive,  pre- 
sented in  prayer  for  benefits  wished  for  in  future,  of  the 
herd— This  kind  of  offering  being  of  a  festive  character, 
either  male  or  female,  if  witliout  blemish,  might  be  used, 
as  both  of  them  were  equally  good  for  food,  and,  if  the 
circumstances  of  the  offerer  allowed  it,  it  might  be  a  calf. 
/).  he  sliall  lay  his  hand  upon  tlie  head  of  his  offering 
—Having  performed  tills  significant  act,  he  killed  it  before 
the  door  of  the  tabernacle,  and  tlie  priests  sprinkled  the 
blood  round  about  upon  the  altar.  3.  he  shall  offer  of 
the  sacrifice  of  the  peace  offering — The  peace  ottering 
differed  from  the  oblations  formerly  mentioned  in  this 
respect:  that  while  tlie  burnt  offering  was  wholly  con- 
sumed on  the  altar,  and  the  free-will  offering  was  partly 
consumed  and  partly  assigned  to  the  priests ;  in  this  olFer- 
Ing  the  fat  alone  was  burnt,  only  a  small  part  was  allotted 
to  the  priests,  while  the  rest  was  granted  to  tlie  offerer 
and  his  friends,  thus  forming  a  sacred  feast  of  which  the 
Lord,  His  pz-iests  and  people  conjointly  partook,  and 
which  was  symbolical  of  the  spiritual  feast,  the  sacred 
communion  which,  through  Christ,  the  great  peace  offer- 
ing, believers  enjoy.  (See  further  on  chs.  19.,  22.)  the  fat 
that  covcreth  the  Inwards— t.  e.,  the  web-work  tliat  pre- 
sents Itself  first  to  the  eye  on  opening  the  l)elly  of  a  cow. 
the  fat  .  .  .  upon  the  In^vards- adhering  to  the  intes- 
tines, but  easily  removable  from  them ;  or,  according  to 
some,  that  which  was  next  the  ventricle.  4:-ll.  the  two 
kidneys  ...  of  the  flock  .  .  .  the  whole  rumi»— There 
!s.  In  Eastern  countries,  a  species  of  sheep  the  tails  of 
which  are  not  less  than  four  feet  and  a  half  in  length. 
These  tails  are  of  a  substance  between  fat  and  marrow. 
A  sheep  of  this  kind  weighs  sixty  or  seventy  English 
pounds  weight,  of  which  the  tail  usually  weighs  fifteen 


pounds  and  upwards.  This  species  Is  by  far  the  most  nu- 
merous in  Arabia,  Syria,  and  Palestine,  and,  forming 
probably  a  large  portion  in  the  flocks  of  the  Israelites, 
seems  to  have  been  the  kind  that  usually  bled  on  the 
Jewish  altars.  The  extraordinary  size  and  deliciousness 
of  their  tails  give  additional  importance  to  this  law.  To 
command  by  an  express  law  the  tail  of  a  British  sheep  to 
be  offered  in  sacrifice  to  God,  might  well  surprise  us ;  but 
the  wonder  ceases,  when  we  are  told  of  those  broad- tailed 
Eastern  sheep,  and  of  the  extreme  delicacy  of  that  part 
which  was  so  particularly  specified  in  the  statute.  [Pax- 
ton.]  13.  If  Ills  offering  be  a  goat— Whether  this  or  any 
of  the  other  two  animals  were  chosen,  the  same  general 
directions  were  to  be  followed  in  the  ceremony  of  offering. 
17.  ye  eat  neither  fat  nor  blood— The  details  given 
above  distinctly  define  the  fat  in  animals  which  was  not 
to  be  eaten,  so  that  all  the  rest,  whatever  adhered  to  other 
parts,  or  was  intermixed  with  them,  might  be  used.  The 
prohibition  of  blood  rested  on  a  different  foundation,  being 
intended  to  preserve  their  reverence  for  the  Messiah,  who 
was  to  shed  His  blood  as  an  atoning  sacriflce  for  the  sins 
of  the  world.    [Brown.] 

CHAPTER    IV. 

Ver.  1, 2.  Sin  Offering  of  Ignorance,  a.  If  a  soul 
shall  sin  tlirough  Ignorance  against  any  of  the  com- 
maiidnienta  of  tl»e  Lord— a  soul— an  individual.  All 
sins  may  be  considered,  in  a  certain  sense,  as  committed 
"through  ignorance,"  error,  or  misapprehension  of  one's 
true  interests.  The  sins,  however,  referred  to  in  this  law 
were  unintentional  violations  of  the  ceremonial  laws,— 
breaches  made  through  haste,  or  inadvertency  of  some 
negative  precepts,  which,  if  done  knowingly  and  wilfully, 
would  have  involved  a  capital  punishment,  do  against 
any  of  them— To  bring  out  the  meaning,  it  is  necessary 
to  supply,  "  he  shall  bring  a  sin  offering." 

3-a5.  Sin  Offering  for  the  Priest.  3.  If  the  priest 
that  Is  anointed  do  sin— i.  «.,  the  high  priest,  in  whom, 
considering  his  character  as  typical  mediator,  and  his  ex- 
alted office,  the  people  had  the  deepest  interest;  and 
whose  transgression  of  any  part  of  the  Divine  law,  there- 
fore, whether  done  unconsciously  or  heedlessly,  was  a 
very  serious  offence,  both  as  regarded  himself  individ- 
ually, and  the  influence  of  his  example.  He  is  the  per- 
son principally  meant,  though  the  common  order  of  the 
priesthood  was  included,  according  to  the  sin  of  the 
people— i.  e.,  bring  guilt  on  the  people.  He  was  to  take  a 
young  bullock  (the  age  and  sex  being  expressly  men- 
tioned), and  having  killed  It  according  to  the  form  pre- 
scribed for  the  burnt  offerings,  he  was  to  take  it  into  the 
holy  place,  and  sprinkle  the  atoning  blood  seven  times 
before  the  veil,  and  tip  with  the  crimson  fluid  the  horns 
of  the  golden  altar  of  incense,  on  his  way  to  the  court  of 
the  priests,— a  solemn  ceremonial  appointed  only  for  very 
grave  and  heinous  offences,  and  which  betokened  tliat  his 
sin,  though  done  in  Ignorance,  had  vitiated  all  his  ser- 
vices ;  nor  could  any  official  duty  he  engaged  in  be  bene- 
ficial either  tohimself  or  the  people,  unless  it  were  atoned 
for  by  blood.  11.  the  skin  of  the  bullock,  and  all  his 
flesli— In  ordinary  circumstances,  these  were  perquisites 
of  the  priests.  But  in  the  expiation  necessary  for  a  sin  of 
the  high  priest's,  after  the  fat  of  tlie  sacriflce  was  offered 
on  the  altar,  the  carcass  was  carried  without  the  camp,  in 
order  that  the  total  combustion  of  it  in  the  place  of  ashes 
might  the  more  strikingly  indicate  the  enormity  of  the 
transgression,  and  the  horror  with  which  he  regarded  it 
(cf.  Hebrews  13. 12, 13).  13.  If  the  whole  congregation 
of  Israel  sin  through  ignorance — In  consequence  of 
some  culpable  neglect  or  misapprehension  of  the  law,  the 
people  might  contract  national  guilt,  and  national  expi- 
ation was  necessary.  The  same  sacrifice  was  to  be  offered 
as  in  the  former  case,  but  with  this  difference  in  the  cere- 
monial, that  the  elders  or  heads  of  the  tribes,  as  repre- 
senting the  people,  and  being  the  principal  aggressors  in 
misleading  the  congregation,  laid  their  hands  on  the  head 
of  the  victim.  The  priest  then  took  the  blood  Into  the 
holy  place,  where,  after  dipping  his  finger  In  it  seven 

75 


2Ve«pa»«  Offering  for  Swearing. 


LEVITICUS  V,  VL 


Law  of  the  Burnt  Offering. 


times,  he  sprinkled  tlie  drops  seven  times  before  the  veil, 
—this  done,  he  returned  to  the  court  of  the  priests,  and 
ascending  the  altar,  put  some  portion  upon  its  horns; 
then  he  poured  it  out  at  the  foot  of  the  altar.  The  fat  was 
the  only  part  of  the  animal  which  was  offered  on  tlie  altar ; 
for  the  carcass,  with  its  appurtenances  and  offals,  was 
carried  without  the  camp,  into  the  place  where  the  ashes 
were  deposited,  and  there  consumed  with  fire.  )8!8-26. 
When  a  ruler  liLatb  sinned,  and  done  somewliat 
tbrougli  if^orance  against  any  of  tlie  command- 
menUi— Whatever  was  the  form  of  government,  the  king. 
Judge,  or  subordinate,  was  the  party  concerned  in  this 
law.  The  trespass  of  such  a  civil  functionary  being  less 
serious  in  its  character  and  consequences  than  that  either 
of  the  high  priest  or  the  congregation,  a  sin  offering  of 
inferior  value  was  required— "a  kid  of  the  goats;"  and 
neither  was  the  blood  carried  into  the  sanctuary,  but  ap- 
plied only  to  the  altar  of  burnt  offering,  nor  was  tlie  car- 
cass taken  without  the  camp,  it  was  eaten  by  the  priests- 
in- waiting.  27-34.  if  any  one  of  the  common  people 
sin  through  ignorance— In  this  case  the  expiatory  offer- 
ing appointed  was  a  female  kid,  or  a  ewe  lamb  without 
blemish;  and  the  ceremonies  were  exactly  tli^  same  as 
those  observed  in  the  case  of  the  offending  ruler.  In  these 
two  latter  instances,  the  blood  of  the  sin  offering  was  ap- 
plied to  the  altar  of  burnt  offering— the  place  where  bloody 
sacrifices  were  appointed  to  be  immolated.  But  the  trans- 
gression of  a  high  priest,  or  of  the  whole  congr-igation, 
entailing  a  general  taint  on  the  ritual  of  the  tabernacle, 
and  vitiating  its  services,  required  a  further  expiation ; 
and  therefore,  in  these  cases,  the  blood  of  the  sin  offering 
was  applied  to  the  altar  of  incense.  35.  it  shall  he  for- 
given him— None  of  these  sacrifices  possessed  any  in- 
trinsic value  suflicient  to  free  the  conscience  of  the  sinner 
fi:om  the  pollution  of  guilt,  or  to  obtain  his  pardon  from 
God ;  but  they  gave  a  formal  deliverance  from  a  secular 
penalty  (Hebrews  9. 13, 14) ;  and  they  were  figurative  rep- 
resentations of  the  full  and  perfect  sin  offering  which  was 
to  be  made  by  Christ. 

CHAPTEE   V. 

Ver.  1.  Trespass  Offerings  for  Concealing  Know- 
ledge.  1.  if  a  soul  .  .  .  hearthe  voice  of  8-»vearing — or, 

according  to  some,  "the  words  of  adjuration."  A  procla- 
mation was  Issued  calling  any  one  who  could  give  infor- 
mation, to  come  before  the  court  and  bear  testimony  to 
the  guilt  of  a  criminal,  and  the  manner  in  M'liicli  wit- 
nesses were  interrogated  In  the  Jewisli  courts  of  justice 
was  not  by  swearing  them  directly,  but  adjuring  them  by 
reading  the  words  of  an  oath:  "the  voice  of  swearing." 
The  offence,  then,  for  the  expiation  of  which  this  law  pro- 
vides, was  that  of  a  person  who  neglected  or  avoided  the 
opportunity  of  lodging  the  information  wliicli  It  was  In 
his  power  to  communicate. 

2, 3.  Touching  any  Thing  Unclean.  3.  if  a  soul 
touch  any  unclean  thing — A  person  wlio,  unknown  to 
himself  at  the  time,  came  In  contact  with  any  thing  un- 
clean, and  either  neglected  the  requisite  ceremonies  of 
purification,  or  engaged  In  the  services  of  religion  while 
under  the  taint  of  ceremonial  defilement,  might  be  after- 
wards convinced  that  he  had  committed  an  offence. 

4-19.  Forswearing.  4.  if  asoul  s^vear— arash  oath, 
without  duly  considering  the  nature  and  consequences 
of  the  oath,  perhaps  Inconsiderately  binding  himself  to 
do  anything  wrong,  or  neglected  to  perform  a  vow  to 
do  something  good.  In  all  such  cases  a  person  might 
have  transgressed  one  of  the  Divine  commandments 
unwittingly,  and  have  been  afterwards  brought  to  a 
sense  of  his  delinquency.  5.  it  shall  be,  Ttvhen  he  shall 
be  guilty  .  .  .  that  he  shall  confess  that  he  hath  sin- 
ned in  that  thing— make  a  voluntary  acknowledgment 
of  his  sin  from  the  Impulse  of  his  own  conscience,  and  be- 
fore it  come  to  the  knowledge  of  the  world.  A  previous 
discovery  might  have  subjected  him  to  some  degree  of 
punishment  from  which  his  spontaneous  confession  re- 
leased him,  but  still  he  was  considered  guilty  of  trespass, 
to  expiate  which  he  was  obliged  by  the  ceremonial  law  to 
76 


go  through  certain  observances.  6-14.  he  shall  briuf; 
his  trespass  o^ering  unto  the  Lord  for  his  sins  which 
he  hath  sinned— A  trespass  offering  differed  from  a  sin 
offering  in  the  following  respects— that  It  was  appointed 
for  persons  who  had  either  done  evil  unwittingly,  or  were 
in  doubt  as  to  their  own  crimlnalty ;  or  felt  themselves  in' 
such  a  special  situation  as  required  sacrifices  of  that  kind. 
[Brown.]  The  trespass  offering  appointed  in  such  cases 
was  a  female  lamb  or  kid ;  if  unable  to  make  such  an  of- 
fering, he  might  bring  a  pair  of  turtle-doves  or  two  young 
pigeons,— the  one  to  be  offered  for  a  sin  offering,  the  other 
for  a  burnt  offering ;  or  if  even  that  was  beyond  his  ability, 
the  law  would  be  satisfied  with  the  tenth  part  of  an  ephah 
of  fine  flour  without  oil  or  frankincense.  15,  16.  sin 
through  ignorance,  in  the  holy  things  of  the  Lord,  <&c. 
—This  is  a  case  of  sacrilege  committed  Ignorantly,  either 
in  not  paying  the  full  due  of  tithes,  first-fruits,  and  similar 
tribute  in  eating  of  meats,  which  belonged  to  the  priests 
alone, — or  he  was  required,  along  with  the  restitution  In 
money,  the  amount  of  which  was  to  be  determined  by  the 
priest,  to  offer  a  ram  for  a  trespass  offering,  as  soon  as  he 
came  to  the  knowledge  of  his  involuntary  fraud.  17-19. 
if  a  soul  sin  .  .  .  though  he  wist  it  not,  yet  he  is  guilty 
— This  also  refers  to  holy  things,  and  It  differs  from  the  pre- 
ceding in  being  one  of  the  doubtful  cases,  i.  e.,  where  con- 
science suspects,  though  the  understanding  be  in  doubt 
whether  criminality  or  sin  has  been  committed.  The 
Jewish  rabbis  give  as  an  example,  the  case  of  a  person 
who,  knowing  that  "  the  fat  of  the  inwards  "  is  not  to  be 
eaten,  religiously  abstained  from  the  use  of  it ;  but  should 
a  dish  happen  to  have  been  at  table  in  which  he  had 
reason  to  suspect  some  portion  of  that  meat  was  inter- 
mingled, and  he  had,  inadvertently,  partaken  of  that  un- 
lawful viand,  he  was  bound  to  bring  a  ram  as  a  trespass 
offering.  These  provisions  were  all  designed  to  impress 
the  conscience  with  the  sense  of  responsibility  to  God, 
and  keep  alive  on  the  hearts  of  the  people  a  salutary  fear 
of  doing  any  secret  wrong. 

CHAPTER   VI. 

Ver.  1-7.  Trespass  Offering  for  Sins  Done  Wit- 
tingly. 3.  If  a  soul  sin,  and  commit  a  ti-espasa 
against  the  Liord — This  law,  the  record  of  which  should 
have  been  joined  with  the  previous  chapter,  was  given 
concerning  things  stolen,  fraudulently  gotten,  or  wrong- 
fully kept.  The  offender  was  enjoined  to  make  restitu- 
tion of  the  articles  to  the  rightful  owner,  along  with  a 
fifth  part  out  of  his  own  possessions.  But  it  was  not  enough 
thus  to  repair  the  Injury  done  to  a  neiglibour  and  to  so- 
ciety; he  was  required  to  bring  a  trespass  offering,  as  a 
token  of  sorrow  and  penitence  for  having  hurt  the  cause 
of  religion  and  of  God.  That  trespass  offering  was  a  ram 
without  blemish,  which  was  to  be  made  on  the  altar  of 
burnt  offerings,  and  the  flesh  belonged  to  the  priests. 
This  penalty  was  equivalent  to  a  mitigated  fine,  but  being 
associated  with  a  sacred  duty,  the  form  In  which  the  fine 
was  inflicted  served  the  important  purpose  of  rousing  at- 
tention to  the  claims  and  reviving  a  sense  of  responsi- 
bility to  God. 

8-13.  The  Law  of  the  Burnt  Offering.  9.  Com- 
mand Aaron  and  his  sons,  saying.  This  .  .  .  la-«v  of  th« 
burnt  offering — In  this  passage  Moses  received  instruc- 
tions to  be  delivered  to  the  priests  respecting  their  ofllcial 
duties, and  flrstthe  burnt  offering— i/eftrew,  "a  sacrlflce, 
which  went  up  in  smoke."  The  daily  service  consisted 
of  two  lambs,  one  offered  in  the  morning  at  sunrise,  the 
other  in  the  evening,  when  the  day  began  to  decline. 
Both  of  them  were  consumed  on  the  altar  by  means  of  a 
slow  fire,  before  which  the  pieces  of  the  sacrifice  were  so 
placed  that  they  fed  it  all  night.  At  all  events,  the  ob- 
servance of  this  daily  sacrifice  on  the  altar  of  burnt  offer- 
ing was  a  daily  expression  of  national  repentance  and 
faith.  The  fire  that  consumed  these  sacrifices  had  been 
kindled  from  heaven  at  the  consecration  of  the  tabernacle, 
and  to  keep  it  from  being  extinguished,  and  the  sacrifices 
from  being  burned  with  common  fire,  strict  injunctions 
are  here  given  respecting  not  only  the  removal  of  the 


Law  of  the  Trespass  Offering. 


LEVITICUS  VI r,  VIII. 


Consecration  of  Aarvn  and  his  Sons. 


ashes,  but  the  approaching  near  to  the  fire-place  in  gar- 
ments that  were  not  officially  "  holy." 

14-18.  Thk  Law  of  the  Mkat  Offering.  14.  tlila  la 
the  law  of  the  meat  offering— Though  this  Avas  a  pro- 
vision for  the  priests  and  their  families,  it  was  to  be  re- 
garded as  "most  holy;"  and  the  way  in  which  it  was 
prepared  was,  on  any  meat  offerings  being  presented,  the 
priest  carried  them  to  the  altar,  and  taking  a  handful  from 
each  of  them  as  an  oblation,  salted  and  burnt  it  on  the 
altar;  the  residue  became  tlie  property  of  the  priests,  and 
was  the  food  of  those  whose  duty  it  was  to  attend  on  the 
service.  They  themselves  as  well  as  the  vessels  from 
which  they  ate  were  typically  holy,  and  they  were  not  at 
liberty  to  partake  of  the  meat  offering  while  they  laboured 
under  any  ceremonial  defilement, 

19-23.  The  High  Priest's  Meat  Offering.  30.  This 
l8  the  offering  of  Aaron,  and  of  his  sons— The  daily 
meat  offering  of  the  high  priest;  for  though  his  sons  are 
mentioned  along  with  him,  it  was  probably  only  those  of 
his  descendants  who  succeeded  him  in  that  high  office 
that  are  meant.  It  was  to  be  offered  one  half  of  it  in  the 
morning,  and  the  other  half  in  the  evening— being  daily 
laid  by  the  ministering  priest  on  the  altar  of  burnt  offer- 
ing, where,  being  dedicated  to  God,  it  was  wholly  con- 
sumed. This  was  designed  to  keep  him  and  the  other 
attendant  priests  in  constant  remembrance,  that  though 
they  were  typically  expiating  the  sins  of  the  people,  their 
own  persons  and  services  could  meet  with  acceptance  only 
through  faith,  which  required  to  be  daily  nourished  and 
strengthened  from  above. 

21-30.  The  Law  of  the  Sin  Offering.  35.  This  Is  the 
Ia.iv  of  the  sin  offering — It  was  slain,  and  the  fat  and 
inwards,  after  being  washed  and  salted,  were  burnt  upon 
the  altar.  But  the  rest  of  the  carcass  belonged  to  the  of- 
ficiating priest.  He  and  his  family  might  feast  upon  it — 
only,  however,  within  the  precincts  of  the  tabernacle; 
and  none  else  were  allowed  to  partake  of  it  but  tlie  mem- 
Ijers  of  a  priestly  family— and  not  even  they,  if  under  any 
ceremonial  defilement.  The  flesh  on  all  occasions  was 
boiled  or  sodden,  Avith  the  exception  of  the  pascliai  lamb, 
Which  was  roasted;  and  if  an  earthen  vessel  had  been 
used,  ft  being  porous,  and  likely  to  imbibe  some  of  the 
liquid  particles.  It  was  to  be  broken ;  if  a  metallic  pan 
had  been  used  it  was  to  be  scoured  and  washed  with  the 
greatest  care,  not  because  the  vessels  had  been  defiled,  but 
the  reverse— because  the  flesh  of  the  sin  offering  having 
been  boiled  in  them,  those  vessels  were  now  too  sacred 
for  ordinary  use.  The  design  of  all  these  minute  cere- 
monies was  to  impress  the  minds,  both  of  priests  and 
people,  with  a  sense  of  the  evil  nature  of  sin,  and  the  care 
they  should  take  to  prevent  the  least  taint  of  its  impuri- 
ties clinging  to  them. 

CHAPTER   VII. 

Ver.  1-27.  The  Law  of  the  Trespass  Offering.  1. 
lilkewise  this  Is  the  laiv  of  the  trespass  offering — This 
chapter  is  a  continuation  of  the  laws  that  were  to  regulate 
the  duty  of  the  priests  respecting  tlie  trespass  offerings. 
The  same  regulations  obtained  in  this  case  as  in  the  burnt 
offerings— part  was  to  be  consumed  on  the  altar,  while  the 
other  part  was  a  perquisite  of  the  priests— some  fell  ex- 
clusively to  the  officiating  minister,  and  was  the  fee  for 
his  services;  others  were  the  common  share  of  all  the 
priestly  order,  who  lived  upon  them  as  their  provision, 
and  whose  meetings  at  a  common  table  would  tend  to 
promote  brotherly  harmony  and  friendship.  8.  the 
priest  shall  have  to  himself  the  skin  of  tlie  burnt  of- 
fering which  he  hath  offered— All  the  flesh  and  the  fat 
of  the  burnt  offerings  being  consumed,  nothing  remained 
to  the  priest  but  the  skin.  It  has  been  thought  that  this 
was  a  patriarchal  usage.  Incorporated  with  the  Mosaic 
law,  and  that  the  right  of  the  sacriflccr  to  the  skin  of  the 
victim  was  transmitted  from  the  example  of  Adam  (see 
on  Genesis  3.  21).  11-14.  this  is  the  law  of  the  sacri- 
flee  of  peace  offerings  —  Besides  the  usual  accompani- 
ments of  other  sacrifices,  leavened  bread  was  offered  with 
the  peace  offerings,  as  a  thank-sgiving,  such  bread  being 


common  at  feasts.  15-17.  the  flesli  of  the  sacrifice  ot 
his  peace  offerings  .  .  .  shall  be  eaten  tlie  same  day 
that  it  is  offered — The  flesh  of  tlie  sacrifices  whn  eaten  on 
the  day  of  the  offering  or  on  the  day  following.  But  if 
any  part  of  it  remained  till  the  third  day,  it  was,  instead 
of  being  made  use  of,  to  be  burned  with  fire.  In  tlie  East, 
butcher-meat  is  generally  eaten  the  day  it  is  killed,  and 
it  is  rarely  kept  a  second  day,  so  that  as  a  prohibition  was 
issued  against  any  of  the  flesh  in  the  peace  offerings  being 
used  on  the  third  day,  it  has  been  thought,  not  without 
reason,  that  this  injunction  must  have  been  given  to  pre- 
vent a  superstitious  notion  arising  that  tliere  was  sonie 
virtue  or  holiness  belonging  to  it.  18.  if  any  of  the 
flesh  of  the  sacrifice  ...  be  eaten  at  all  on  the  third 
day,  it  shall  not  be  accepted,  neither  .  .  .  imputed — 
the  sacrifice  will  not  be  acceptable  to  God  nor  profitable 
to  him  that  offers  it.  30.  cut  off  from  his  people— i.  e., 
excluded  from  the  privileges  of  an  Israelite— lie  under  a 
sentence  of  excommunication.  31.  abominable  unclean 
tiling — Some  copies  of  the  Bible  read,  "any  reptile." 
33-37.  Ye  shall  eat  no  manner  of  fat — See  on  ch.  3. 17. 

28-38.  The  Priests'  Portion.  39.  He  that  offereth 
tlie  sacrifice  of  his  peace  offerings  unto  the  Lord — In 
order  to  show  that  the  sacrifice  was  voluntary,  the  offerer 
was  required  to  bring  it  with  his  own  hands  to  the  priest. 
Tlie  breast  having  been  waved  to  and  fro  in  a  solemn 
manner  as  devoted  to  God,  was  made  over  to  the  priests; 
it  was  assigned  to  the  use  of  their  order  generally,  but 
the  right  shoulder  was  the  perquisite  of  the  officiating 
priest.  35-38.  This  Is  the  portion  of  the  anointing  of 
Aaron— These  verses  contain  a  general  summing  up  of 
tlie  laws  which  regulate  the  privileges  and  duties  of  the 
priests.  The  word  "anointing"  is  often  used  as  synony- 
mous Avith  "office"  or  "dignity."  So  that  the  "portion 
of  the  anointing  of  Aaron"  probably  means  the  provision 
made  for  the  maintenance  of  the  high  priest,  and  the 
numerous  body  of  functionaries  which  composed  the  sa- 
cerdotal order,  in  the  day  when  he  presented  them  to 
minister  unto  the  Lord,  &c. — i.  e.,  from  the  day  they  ap- 
proached the  Lord  in  the  duties  ot  their  ministry. 

CHAPTER   VIII. 

Ver.  1-36.  Moses  Consecrateth  Aaron  and  his  Sons. 
3.  Take  Aaron  and  his  sons — The  consecration  of  Aaron 
and  his  sons  had  been  ordered  long  before  (Exodus  29.), 
but  it  is  now  described  with  all  the  details  of  the  cere- 
monial, as  it  was  gone  through  after  the  tabernacle  was 
completed,  and  the  regulations  for  the  various  sacrifices 
enacted.  3-5.  gather  thou  all  the  congregation  to- 
gether, &c. — It  -was  manifestly  expedient  for  the  Israel- 
itish  people  to  be  satisfied  that  Aaron's  appointment  to 
the  high  dignity  of  the  priesthood  was  not  a  personal  in- 
trusion, nor  a  family  arrangement  between  him  and 
Moses;  and  nothing,  therefore,  could  be  a  more  prudent 
or  necessary  measure,  for  impressing  a  profound  convic- 
tion of  the  Divine  origin  and  authority  of  the  priestly 
Institution,  than  to  summon  a  general  assembly  of  the 
people,  and  in  their  presence  perform  the  solemn  cere- 
monies of  inauguration,  which  had  been  prescribed  by 
Divine  authority.  6.  Closes  .  .  .  ivaslied  them  tvlth 
water— At  consecration  they  were  subjected  to  entire 
ablution,  thovlgh  on  ordinary  occasions  they  were  re- 
quired, before  entering  on  their  duties,  only  to  wash 
their  hands  and  feel.  This  symbolical  ablution  was  de- 
signed to  teach  them  the  necessity  of  iuAvard  purity,  and 
the  imperative  obligation  on  those  who  bore  the  vessel's 
and  conducted  the  services  of  the  sanctuary  to  be  holy. 
7-9.  he  put  upon  him  the  coat,  and  girded  him  wltli. 
the  girdle— The  splendour  of  the  official  vestments,  to- 
gether with  the  gorgeous  tiara  of  the  high  priest,  was  In- 
tended, doubtless,  In  the  first  instance,  to  produce  in  the 
minds  of  the  people  a  high  respect  for  the  ministers  of 
religion;  and  In  the  next,  from  the  predominant  use  of 
linen,  to  inculcate  upon  Aaron  and  his  sons  the  duty  of 
maintaining  unspotted  righteousness  in  their  characters 
and  lives.  10-13.  took  the  anointing  oil,  Ac— which 
■was  designed  to  intimate,  that  persons  who  acted  ajt 

77 


Tlie  Priest^  Entry  into  Office. 


LEVITICUS  IX,  X. 


Nadab  and  Abihu  Burnt. 


leaders  In.  the  solemn  services  of  worship  should  have  the 
unction  of  the  Holy  One  both  In  His  gifts  and  graces. 
14-17.  brought  the  bullocK  for  the  sin  offierliig,  &c. — 

A  timely  expression  of  their  sense  of  iinworthiness— a 
public  and  solemn  confession  of  their  personal  sins,  and 
a  transference  of  their  guilt  to  the  typical  victim.  18-21. 
brought  the  ram,  Ac— as  a  token  of  their  entire  dedica- 
tion to  the  service  of  God.  23-30.  brought  the  other 
ram,  &c.— After  the  sin  offering  and  burnt  offering  had 
been  presented  on  their  behalf,  this  was  their  peace  offer- 
ing, by  which  they  declared  the  pleasure  which  they  felt 
in  entering  upon  the  service  of  God,  and  being  brought 
Into  close  communion  with  him  as  the  ministers  of  His 
sanctuary,  together  with  their  confident  reliance  on  His 
grace  to  help  them  in  all  their  sacred  duties.  33.  ye 
shall  not  go  out  of  the  door  of  the  tabernacle  of  the 
congregation,  &c.— After  all  these  preliminaries,  they 
had  still  to  undergo  a  week's  probation  in  the  court  of 
the  tabernacle  before  they  obtained  permission  to  enter 
into  the  interior  of  the  sacred  building.  During  the 
whole  of  that  period  the  same  sacrificial  rites  were  ob- 
served as  on  the  first  day,  and  they  were  expressly  ad- 
monished that  the  smallest  breach  of  any  of  the  ap- 
pointed observances  would  lead  to  the  certain  forfeiture 
of  their  lives. 

CHAPTER   IX. 

Ver.  1-24.  The  Priests'  Entry  into  Office.  1,  2. 
Moses  called  .  .  .  Take  thee  a  young  calf  for  a  sin 
offering— The  directions  in  these-  sacred  things  were  still 
given  by  Moses,  the  circumstances  being  extraordinary. 
But  he  was  only  the  medium  of  communicating  the 
Divine  will  to  the  newly-made  priests.  The  first  of  their 
ofllcial  acts  was  the  sacrifice  of  another  sin  offering  to 
atone  for  the  defects  of  the  inauguration  services;  and 
yet  that  sacrifice  did  not  consist  of  a  bullock— the  sacri- 
fice appointed  for  some  particular  transgression ;  but  of 
a  calf,  perhaps,  not  without  a  significant  reference  to 
Aaron's  sin  in  the  golden  calf.  Then  followed  a  burnt 
offering,  expressive  of  their  voluntary  and  entire  self- 
devotcment  to  the  Divine  service.  The  newly  consecrated 
priests  having  done  this  on  their  own  account,  were  called 
to  offer  a  sin  offering  and  burnt  offering  for  the  people: 
ending  the  ceremonial  by  a  peace  offering,  which  was  a 
sacred  feast.  This  injunction  "  to  make  an  atonement  for 
himself  and  for  the  people"  {Septuagint,  "  for  thy  family") 
at  the  commencement  of  his  sacred  functions,  furnislies 
a  striking  evidence  of  the  Divine  origin  of  tlie  Jewish 
system  of  worship.  In  all  false  or  corrupt  forms  of  re- 
ligion, the  studied  policy  has  been  to  inspire  tlie  people 
with  an  idea  of  the  sanctity  of  the  priesthood  as,  in  point 
of  purity  and  favour  with  the  Divinity,  far  above  the 
level  of  other  inen.  But  among  the  Hebrews  the  priests 
were  required  to  offer  for  the  expiation  of  their  sins  as 
well  as  the  humblest  of  the  people.  Tiiis  imperfection 
of  Aaron's  priesthood,  however,  does  not  extend  to  tlie 
gospel  dispensation :  for  our  great  High  Priest,  who  has 
entered  for  us  into  "the  true  tabernacle,"  "knew  no  sin" 
(Hebrews  10, 10, 11).  8.  Aaron  .  .  .  -went  unto  the  altai-, 
and  slew  the  calf  of  the  sin  offering — Whether  it  liad 
been  enjoined  the  first  time,  or  it  was  unavoidable  from 
the  divisions  of  the  priestly  labour  not  being  as  yet  com- 
pletely arranged,  Aaron,  assisted  by  his  sons,  appears  to 
have  slain  the  victims  with  his  own  hands,  as  well  as 
gone  through  all  the  prescribed  ritual  at  the  altar.  17-21. 
meat  offering  .  .  .  ^vave  offering— It  is  observable  that 
there  Is  no  notice  taken  of  these  In  the  offerings  the 
priests  made  for  themselves.  They  could  not  bear  their 
own  sins:  and  therefore.  Instead  of  eating  any  part  of 
their  own  sin  offering,  as  they  were  at  liberty  to  do  in 
the  case  of  the  people's  offering,  they  had  to  carry  the 
whole  carcasses  "  without  the  camp  and  burn  them  with 
fire."  22.  Aaron  lifted  up  his  hand  .  .  .  and  blessed — 
The  pronouncing  of  a  benediction  on  the  people  assem- 
bled in  the  court  was  a  necessary  part  of  the  high  priest's 
duty,  and  the  formula  in  which  it  was  to  be  given  is  de- 
scribed (Numbers  6. 23-27).  came  dovm  front  offering — 
The  altar  waS  elevated  above  the  level  of  the  floor,  and 
78 


the  ascent  was  by  a  gentle  slope  (Exodus  20.26).  23> 
Moses  and  Aaron  went  into  the  tabernacle — Moses, 
according  to  the  Divine  Instructions  he  had  received, 
accompanied  Aaron  and  his  sons  to  initiate  tliem  into  " 
their  sacred  duties.  Their  previous  occupations  liad  de- 
tained them  at  the  altar,  and  they  now  entered  in  com- 
pany into  the  sacred  edifice  to  bear  the  blood  of  the  offer- 
lags  within  the  sanctuary,  the  glory  of  the  Lord  ap- 
peared unto  all  tlie  people — perhaps  in  a  resplendent 
effulgence  above  tlie  tabernacle  as  a  fresh  token  of  the 
Divine  acceptance  of  tliat  newly-established  seat  of  His 
worship.  2'^.  there  came  a  flre  out  from  ,  .  .  the  Lord 
—A  flame  emanating  from  that  resplendent  light  that 
filled  the  holy  place  flashed  upon  the  brazen  altar  and 
kindled  the  sacrifices.  This  miraculous  flre— for  the  de- 
scent of  which  the  people  had  probably  been  prepared, 
and  which  the  priests  were  enjoined  never  to  let  go  out 
(ch.  6. 13)— was  a  sign,  not  only  of  the  acceptance  of  the 
offerings  and  of  the  establishment  of  Aaron's  authority, 
but  of  God's  actual  residence  in  that  chosen  dwelling- 
place.  The  moment  the  solemn  though  welcome  spec- 
tacle was  seen,  a  simultaneous  shout  of  joy  and  gratitude 
burst  from  the  assembled  congregation,  and  in  the  atti- 
tude of  profoundest  reverence  they  worshipped  "  a  pres- 
ent Deity." 

CHAPTER    X. 

Ver.  1-20.    Nadab  and  Abihu  Burnt.    1.  the  sons  o* 

Aaron,  &c.— If  this  incident  occurred  at  the  solemn 
period  of  the  consecrating  and  dedicating  the  altar,  these 
young  men  assumed  an  office  which  had  been  committed 
to  Moses ;  or  if  it  were  some  time  after,  it  was  an  encroach- 
ment on  duties  which  devolved  on  tlieir  father  alone  aa 
the  high  priest.  But  the  oflence  was  of  a  far  more  aggra- 
vated nature  than  such  a  mere  informality  would  imply. 
It  consisted  not  only  in  their  venturing  unauthorized  to 
perform  tlie  incense  service, — the  highest  and  most  solemn 
of  the  priestly  offices,— not  only  in  tlieir  engaging  together 
in  a  work,  whicli  was  the  duty  only  of  one,  but  in  their 
presuming  to  intrude  into  the  holy  of  holies,  to  which 
access  was  denied  to  all  but  the  high  priest  alone.  In 
this  respect,  "they  offered  strange  fire  before  the  Lord;" 
they  were  guilty  of  a  presumptuous  and  unwarranted 
intrusion  into  a  sacred  office  wliich  did  not  belong  to 
them.  But  their  offence  was  more  aggravated  still;  for 
Instead  of  taking  tlie  fire  wliioh  was  put  into  their  censers 
from  the  brazen  altar,  they  seem  to  have  been  content 
with  common  fire,  and  tlius  perpetrated  an  act,  which 
considering  tlie  descent  of  tlie  miraculous  fire  they  had 
so  recently  witnessed,  and  the  solemn  obligation  under 
which  they  were  laid  to  make  use  of  that  which  was 
specially  appropriated  to  the  service  of  the  altars,  they 
betrayed  a  carelessness,  an  irreverence,  a  want  of  faith, 
most  surprising  and  lamentable.  A  precedent  of  such  evil 
tendency  was  dangerous,  and  it  was  imperatively  neces- 
sary, therefore,  as  well  for  the  priests  themselves  as  for 
the  sacred  things,  that  a  marked  expression  of  the  Divine 
displeasure  should  be  given  for  doing  that  which  "  God 
commanded  them  not."  2.  there  ^vent  out  fire  from 
the  Lord,  and  devoured  them— rather,  killed  them ;  for 
it  appears  (r.  5)  that  neither  their  bodies  nor  their  robes 
were  consumed.  The  expression,  "  from  the  Lord,"  indi- 
cates that  this  flre  issued  from  the  most  holy  place;  and 
in  the  destruction  of  these  two  young  priests  by  the  in- 
fliction of  an  awful  judgment,  the  wisdom  of  God  ob- 
served the  same  course,  in  repressing  the  first  instance  of 
contempt  for  sacred  things,  as  he  did  at  the  commence- 
ment of  tlie  Christian  dispensation  (Acts  5. 1-H).  3.  Moses 
said  .  .  .  Tills  is  it  that  the  Lord  spoke  ...  I  ^viU  be 
sanctified  In  them  that  come  nigh  me — "They  that 
come  nigh  me,"  points,  in  this  passage,  directly  to  the 
priests;  and  they  had  received  repeated  and  solemn 
warnings  as  to  the  cautious  and  reverent  manner  of 
their  approach  into  the  Divine  presence  (Exodus  19.  22; 
29.  44;  ch.  8.  35).  Aaron  held  his  peace— The  loss  of  two 
sons  In  so  sudden  and  awful  a  manner  was  a  calamity 
overwhelming  to  parental  feelings.  But  the  pious  priest 
indulged  in  no  vehement  ebullition  of  complaint,  and 


Beasts  that  may 


LEVITICUS  XL 


and  may  not  be  Eaten. 


gave  vent  to  no  murmur  of  discontent,  but  submitted  in 
Bilent  resignation  to  what  he  saw  was  "  the  righteous 
judgment  of  God."  4,  5.  Moses  called  Mlshael  and 
EUzaphan— The  removal  of  the  two  corpses  for  burial 
without  the  camp  would  spread  the  painful  intelligence 
amongst  all  the  congregation.  The  interment  of  the 
priestly  vestments  along  with  them,  was  a  sign  of  their 
being  polluted  by  the  sin  of  their  irreligious  wearers ;  and 
the  remembrance  of  so  appalling  a  judgment  could  not 
fail  to  strike  a  salutary  fear  into  tlie  hearts  both  of  priests 
and  people.  6.  uncover  not  your  heads— They  who  were 
ordered  to  carry  out  the  two  bodies,  being  engaged  in 
their  sacred  duties  were  forbidden  to  remove  their  turbans. 
In  conformity  with  the  usual  customs  of  mourning;  and 
the  prohibition,  "neither  rend  your  garments,"  wasin  all 
probability,  confined  also  to  their  official  cosuime.  For  at 
other  times  the  priests  wore  the  ordinary  dress  of  tlieir 
countrymen,  and,  in  common  with  their  families,  might 
indulge  their  private  feelings  by  the  usual  signs  or  ex- 
pressions of  grief.  8-11.  Do  not  drink  vi'inc  nor  strong 
drink — This  prohibition,  and  the  accompanying  admo- 
nitions, following  immediately  the  occurrence  of  so  fatal 
a  catastrophe,  has  given  rise  to  an  opinion  entertained  by 
many,  that  the  two  unhappy  priests  were  under  the  in- 
fluence of  intoxication  when  they  committed  the  oflence 
which  was  expiated  only  by  their  lives.  But  such  an 
idea,  though  the  presumption  is  in  its  favour,  is  nothing 
more  tlian  conjecture.  l!J-15.  Moses  spake  unto  Aaron, 
Ac— This  was  a  timely  and  considerate  rehearsal  of  the 
laws  that  regulated  the  conduct  of  the  priests.  Amid  the 
distractions  of  their  family  bereavement,  Aaron  and  his 
surviving  sons  might  have  forgotten  or  overlooked  some 
of  their  duties.  16-!i0.  Moses  diligently  sougUt  tlie 
goat  of  the  sin  offering,  and,  beliold,  it  -^vas  bui-nt — In 
a  sacrifice  presented,  as  that  had  been,  on  Ijehalf  of  the 
people,  it  was  the  duty  of  the  priests,  as  typically  repre- 
senting them  and  bearing  their  sins,  to  have  eaten  tlie 
flesh,  after  the  blood  had  been  sprinkled  upon  the  altar. 
Instead  of  using  it,  however,  for  a  sacred  feast,  they  had 
burnt  it  without  the  camp;  and  Moses,  wlio  discovered 
this  departure  from  the  prescribed  ritual,  probably  from 
a  dread  of  some  farther  chastisements,  challenged — not 
Aaron,  whose  heart  was  too  much  lacerated  to  bear  a  new 
cause  of  distress — but  his  two  surviving  sons  in  the  priest- 
nood  for  the  great  irregularity.  Their  father,  however, 
who  t.eard  the  charge,  and  by  whose  directions  the  errqr 
had  been  committed,  hastened  to  give  the  explanation. 
The  Import  of  his  apology  is,  that  all  the  duty  pertaining 
to  tlie  presentation  of  the  offering  had  been  duly  and 
sacredly  performed,  except  the  festive  part  of  the  observ- 
ance, which  privately  devolved  upon  the  priest  and  his 
family;  and  that  this  had  been  omitted,  either  because 
h(s  heart  was  too  dejected  to  join  in  the  celebration  of  a 
cheerful  feast,  or  that  he  supposed,  from  the  appalling 
judgments  that  had  been  inflicted,  the  whole  services  of 
that  occasion  were  so  vitiated  that  he  did  not  complete 
them.  Aaron  was  decidedly  in  the  wrong.  By  the  ex- 
press command  of  God,  the  sin  oflering  was  to  be  eaten  in 
the  holy  place;  and  no  fanciful  view  of  expediency  or 
propriety  ought  to  have  led  him  to  dispense  at  discretion 
with  a  positive  statute.  The  law  of  God  was  clear,  and 
where  that  is  the  case,  it  is  sin  to  deviate  a  hair's  breadth 
from  the  path  of  duty.  But  Moses  sympathized  with  his 
deeply  afflicted  brother;  and  having  pointed  out  the 
error,  said  no  more. 

.    CHAPTER    XI. 

Ver.  1-47.  Beasts  that  may  and  may  not  be  Eaten. 
1.  the  liord  spake  unto  Moses  and  to  Aaron— These 
laws  being  addressed  to  both  the  civil  and  ecclesiastical 
rulers  in  Israel,  may  ^erve  to  indicate  the  twofold  view 
that  is  to  be  taken  of  them.  Undoubtedly  the  first  and 
strongest  reason  for  Instituting  a  distinction  among 
meats,  was  to  discourage,  the  Israelites  from  spreading 
into  other  countries,  and  from  general  intercourse  with 
tlie  world— to  prevent  them  acquiring  familiarity  with 
the  inhabitants  of  the  countries  bordering  on  Canaan,  so 


as  to  fall  into  their  Idolatries,  or  be  contaminated  with 
their  vices :  in  short,  to  keep  them  a  distinct  and  peculiar 
people.  To  this  purpose,  no  diSbrence  of  creed,  no  system 
of  polity,  no  diversity  of  language  or  manner,  was  so  sub- 
servient as  a  distinction  of  meats  founded  on  religion; 
and  hence  the  Jews,  who  were  taught  by  education  to 
abhor  many  articles  of  food  freely  partaken  of  by  other 
people,  never,  even  at  periods  of  great  degeneracy,  could 
amalgamate  with  the  nations  amongst  which  they  were 
dispersed.  But  although  this  was  the  principal  founda- 
tion of  these  laws,  dietetic  reasons  also  had  weight;  for 
there  is  no  doubt  that  the  flesh  of  many  of  the  animals 
here  ranked  as  unclean,  is  everywhere,  but  especially  in 
warm  climates,  less  wholesome  and  adapted  for  food  than 
those  which  are  allowed  to  be  eaten.  These  laws,  there- 
fore, being  subservient  to  sanitary  as  well  as  religious 
ends,  were  addressed  both  to  Moses  and  Aaron.  3-7. 
Whatsoever  parteth  the  hoof,  and  Is  cloven-footed, 
and  che^veth  the  cud— Ruminating  animals  by  the 
peculiar  structure  of  their  stomachs  digest  their  food 
more  fully  than  others.  It  is  found  that  in  the  act  of 
chewing  the  cud,  a  large  portion  of  the  poisonous  proper- 
ties of  noxious  plants  eaten  by  them,  passes  off"  by  the' 
salivary  glands.  This  power  of  secreting  the  poisonous 
effects  of  vegetables,  is  said  to  be  particularly  remarkable 
in  cows  and  goats,  whose  mouths  are  often  sore,  and 
sometimes  bleed,  in  consequence.  Their  flesh  is  there- 
fore in  a  better  state  for  food,  as  it  contains  more  of  the 
nutritious  juices,  and  is  more  easily  digested  in  the 
human  stomach,  and  is  consequently  more  easily  assimi- 
lated. Animals  which  do  not  chew  the  cud,  convert  their 
food  less  perfectly;  their  flesh  is  therefore  unwholesome, 
from  the  gross  animal  juices  with  w.hich  they  abound, 
and  is  apt  to  produce  scorbutic  and  scrofulous  disorders. 
But  the  animals  that  may  be  eaten  are  those  which 
"part  the  hoof  as  well  as  chew  the  cud,"  and  this  is  an- 
other means  of  freeing  the  flesh  of  the  animal  from  nox- 
ious substances.  "  In  the  case  of  animals  with  parted 
hoofs,  when  feeding  in  unfavourable  situations  a  pro- 
digious amount  of  foetid  matter  is  discharged,  and  passes 
off"  between  the  toes;  while  animals  with  undivided 
hoofs,  feeding  on  the  same  ground,  become  severely 
aftected  in  the  legs,  from  the  poisonous  plants  among 
the  pasture."  [Whitlaw's  Code  of  Health.]  All  experi- 
ence attests  this,  and  accordingly  the  use  of  ruminating 
animals,  that  is,  which  both  cliew  the  cud  and  part  the 
hoof,  has  always  obtained  in  most  countries,  though  it 
was  observed  most  carefully  by  the  people  who  were 
ftxvoured  Avith  the  promulgation  of  God's  law.  4.  the 
camel— It  does  to  a  certain  extent  divide  the  hoof,  for  the 
foot  consists  of  two  large  parts,  but  the  division  is  not 
complete;  the  toes  rest  upon  an  elastic  pad  on  which  the 
animal  goes;  as  a  beast  of  burden  its  flesh  is  tough,  and 
an  additional  reason  for  its  prohibition  might  be  to  keep 
the  Israelites  apart  from  the  descendants  of  Ishmael.  5. 
the  coney— not  the  rabbit,  for  it  is  not  found  in  Palestine 
or  Arabia,  but  the  hyrax,  a  little  animal  of  the  size  and 
general  shape  of  the  rabbit,  but  dlflfering  from  it  in  sev- 
eral essential  features;  it  has  no  tail,  singular  long  hairt* 
bristling,  like  thorns,  amongst  the  fur  on  its  back ;  its 
feet  are  bare,  its  nails  flat  and  round,  except  those  on 
each  inner  toe  of  the  hind  feet,  which  are  sharp  and  pro- 
ject like  an  awl.  It  does  not  burrow  in  the  ground,  but 
frequents  the  clefts  of  rocks.  0.  tlie  hare— Two  species 
of  hare  must  have  been  pointed  at,  the  Sinai  hare— the 
hare  of  the  desert,  small  and  generally  brown,  the  other, 
the  hare  of  Palestine  and  Syria,  about  the  size  and  ap- 
pearance of  that  known  in  our  own  country.  Neither  the 
hare  nor  the  coney  are  really  ruminating.  They  only 
appear  to  be  so  from  working  the  jaws  on  the  grasses  they 
live  on.  They  arc  not  cloven-footed,  and  besides  it  is 
said  that  from  the  great  quantity  of  down  upon  them, 
they  are  very  much  subject  to  vermin— that  in  order  to 
expel  these,  they  eat  poisonous  plants,  and  if  used  as 
food  while  in  that  state,  they  are  most  deleterious.  [Wiii'r- 
I/AW.]  7.  the  stvine— It  is  a  filthy,  foul-feeding  aniniai, 
and  it  wants  one  of  the  natural  provisions  for  purifying 
the  system,  "  it  cheweth  not  the  cud ;"  in  hot  climates  In- 

79 


Beasts  that  may 


LEVITICUS  XI. 


and  viay  not  be  Eaten 


dulgence  in  swine's  flesh  Is  particularly  liable  to  produce 
leprosy,  scurvy,  and  various  cutaneous  eruptions.  It  was 
tiierefore  strictly  avoided  by  the  Israelites,  and  its  pro- 
hibition was  further  necessary  to  prevent  their  adopting 
many  of  tlie  grossest  idolatries  practised  by  neiglibouring 
nations.  9.  These  shall  ye  eat  .  .  .  >vhatsoevcr  hatli 
fi»8  and  scales — "  The  fins  and  scales  are  the  means  by 
wliicli  the  excrescences  of  flsh  are  carried  off,  the  same  as 
in  animals  by  perspiration.  I  have  never  known  an  in- 
stance of  disease  produced  by  eating  such  flsh ;  but  those 
tiiat  have  no  fins  and  scales  cause,  in  hot  climates,  tlie 
most  malignant  disorders  when  eaten ;  in  many  cases 
they  prove  a  mortal  poison."  [Whitlaw.]  1:3.  Whatso- 
ever hath  no  fins  nor  scales,  &c. — Under  this  classiflca- 
tion  frogsi  eels,  shell-fish  of  all  descriptions,  were  included 
as  unclean,  "many  of  the  latter  (shell-fish)  enjoy  a  repu- 
tation they  do  not  deserve,  and  have,  when  plentifully 
partaken  of,  produced  effects  which  have  led  to  a  sus- 
picion of  their  containing  something  of  a  poisonous 
nature."  13-19.  these  are  they  which  ye  shall  have  in 
abomination  among  the  fowls— All  birds  of  prey  are 
particularly  ranked  in  the  class  unclean ;  all  those  which 
•  feed  on  flesh  and  carrion ;  no  less  than  twenty  species  of 
birds,  all  probably  then  known,  are  mentioned  under  this 
category,  and  the  inference  follows  that  all  wliich  are 
not  mentioned  were  allowed,  that  is,  fowls  which  subsist 
on  vegetable  substances.  From  our  imperfect  knowledge 
of  the  natural  history  of  Palestine,  Arabia,  and  the  con- 
tiguous countries,  it  is  not  easy  to  determine  exactly  what 
some  of  the  prohibited  birds  are ;  although  they  must  have 
been  all  well  known  among  the  people  to  whom  these 
laws  were  given,  the  ossifrage — Hebreiv,  bone-breaker, 
rendered  in  the  Septuagint  griffon,  supposed  to  be  the  Gy- 
poetos  barbatus,  the  Lammer  Geyer  of  the  Swiss — a  bird 
of  the  eagle  or  vulture  species,  inhabiting  the  higliest 
mountain-ranges  in  Western  Asia  as  well  as  Europe, 
and  pursues  as  its  prey  the  chamois,  ibex,  or  marmot, 
among  rugged  cliffs,  till  it  drives  them  over  a  precipice— 
tluis  obtaining  the  name  of  "  bone-brealcer."  tlie  ospray 
—the  black  eagle,  among  tlie  smallest,  but  swiftest  and 
strongest  of  its  kind,  the  vulture— tlie  word  so  rendered 
in  ou  r  version  means  more  probably  "  the  kite"  or  "  glede," 
and  describes  a  varying  but  majestic  flight,  exactly  that 
of  the  kite,  which  now  darts  forward  witli  tlie  rapidity 
of  an  arrow,  now  rests  motionless  on  its  expanded  wings 
in  the  air :  it  feeds  on  small  birds,  insects,  and  flsh.  the 
Uite— the  vulture.  In  Egypt,  and  perhaps  in  tlie  adjoin- 
ing countries  also,  the  kite  and  vulture  are  often  seen  to- 
gether flying  in  company,  or  busily  pursuing  tlieir  foul 
but  important  ofllce  of  devouring  tlie  carrion  and  relics 
of  putrefying  flesh,  which  might  otherwise  pollute  the 
atmosphere,  after  his  Itlnd— t.  e.,  tlie  prohibition  against 
eating  it  extended  to  the  whole  species,  tlie  raven— in- 
oluding  the  crow,  the  pie.  the  owl— It  is  generally  sup- 
posed the  ostrich  is  denoted  by  the  original  word,  the 
night-hawlt— a  very  small  bird,  with  whicli,  from  its 
nocturnal  habits,  many  superstitious  ideas  were  asso- 
ciated, the  cuckoo — evidently  some  other  bird  is  meant 
by  the  original  term,  from  its  being  ranged  among  rapa- 
cious birds.  Db.  Shaw  thinks  it  is  the  safsaf ;  but  tliat 
being  a  graminivorous  and  gregarious  bird,  is  equally  ob- 
jectionable. Others  think  that  the  term  the  sea-mew,  or 
some  of  the  small  sea-fowl,  are  intended,  the  ha^vk— 
The  Hebrew  woi'd  includes  every  variety  of  the  falcon 
family— as  the  gos-hawk,  the  jer-hawk,  the  sparrow- 
hawk,  &c.  Several  species  of  hawks  are  found  in  West- 
ern Asia  and  Egypt,  where  they  flnd  Inexhaustible  prey 
in  the  immense  numbers  of  pigeons  and  turtle-doves  that 
abound  in  those  quarters.  The  hawk  was  held  pre-emi- 
nently sacred  among  the  Egyptians ;  and  this,  besides  its 
rapacious  disposition  and  gross  habits,  might  have  been 
a  strong  reason  for  its  prohibition  as  an  article  of  food  to 
the  Israelites,  the  little  owl — or  horned  owl,  as  some 
render  it.  The  common  barn  owl,  which  is  well  known 
in  the  East.  It  is  the  only  bird  of  the  kind  here  referred 
to,  although  the  word  is  thrice  mentioned  in  our  version. 
cormorant — supposed  to  be  the  gull,  the  great  owl — 
according  to  some,  the  Ibis  of  the  Egyptians.  It  was  well 
80 


known  to  the  Israelites,  and  so  rendered  by  the  SeptuagitU, 
(Deuteronomy  14.  16;  Isaiah  34.  11):  according  to  Park- 
hurst,  the  bittern,  but  not  determined,  the  sw^an— 
found  in  great  numbers  in  all  the  countries  of  the  Levant, 
and  frequents  marshy  places— the  vicinity  of  rivers  and 
lakes.  It  was  held  sacred  by  tlie  Egyptians,  and  kept 
tame  within  the  precincts  of  heathen  temples.  It  was 
probably  on  this  account  chiefly  its  use  as  food  was  pro- 
hibited. MiCHAELis  considers  it  the  goose,  the  pelican 
—remarkable  for  the  bag  or  pouch  under  its  lower  jaw, 
which  serves  not  only  as  a  net  to  catch,  but  also  as  a  re- 
ceptacle of,  food.  It  is  solitary  in  its  habits,  and,  like 
other  large  aquatic  birds,  often  flies  to  a  great  distance 
from  its  favourite  haunts,  the  gler  eagle — Being  here  as- 
sociated with  waterfowl,  it  has  been  questioned  whether 
any  species  of  eagle  is  referred  to.  Some  think,  as  tlie 
original  name  racham  denotes  tenderness,  affection,  the 
halcyon  or  king-flsher  is  intended.  [Calmet.]  Otliers 
that  it  is  the  bird  now  called  the  rachami,  a  kind  of  Egyp- 
tian vulture,  abundant  in  the  streets  of  Cairo,  and  pop- 
ularly called  Pharaoh's  fowl.  It  is  white  in  colour,  in 
size  like  a  raven,  and  feeds  on  carrion ;  it  is  one  of  the 
foulest  and  fllthiest  birds  in  the  world,  the  stork— a  bird 
of  benevolent  temper,  and  held  in  the  highest  estimation 
in  all  Eastern  countries;  it  was  declared  unclean,  prob- 
ably, from  its  feeding  on  serpents  and  other  venomous 
reptiles,  as  well  as  rearing  its  young  on  the  same  food. 
the  heron— the  word  so  translated  only  occurs  in  the  pro- 
hibited list  of  food  and  has  been  variously  rendered— the 
crane,  the  plover,  the  woodcock,  the  parrot.  In  this  great 
diversity  of  opinion  nothing  certain  can  be  aflJrmed  re- 
garding it,  and  as  from  the  group  with  wliich  it  is  class- 
ifled,  it  must  be  an  aquatic  bird  that  is  meant,  it  may  as 
well  be  the  heron  as  any  other  bird,  the  more  especially 
as  herons  abound  in  Egypt  and  in  the  Hauran  of  Pales- 
tine, the  lap^ving — or  hoopoe — found  in  warm  regions, 
a  very  pretty  but  fllthy  species  of  bird,  and  was  con- 
sidered unclean,  probably  from  its  feeding  on  insects, 
worms,  and  snails,  the  bat — the  great  or  Ternat  bat, 
known  in  the  East,  noted  for  its  voracity  and  filthiness. 
ao.  All  fo-wls  that  creep,  &c.— By  "  fowls  "  here  are  to  be 
understood  all  creatures  with  wings,  and  by  "going  upon 
all  fours,"  not  a  restriction  to  animals  which  have  exactly 
four  feet,  because  many  "  creeping  things"  have  more  than 
that  number.  The  prohibition  is  regarded  generally  as 
ejftending  to  insects,  reptiles,  and  worms.  21.  Yet  these 
may  ye  eat  of  every  flying  creeping  thing  that  goeth 
upon  all  four,  tvliich  have  legs  above  their  feet — 
Nothing  short  of  a  scientific  description  could  convey 
more  accurately  the  nature  "of  the  locust  after  its  kind." 
They  were  allowed  as  lawful  food  to  the  Israelites,  and 
they  are  eaten  by  the  Arabs,  who  fry  them  in  olive  oil ;  or 
when  sprinkled  with  salt,  dried,  smoked,  and  fried,  tliey 
are  said  to  taste  not  unlike  red  herrings.  86.  every  beast 
.  .  .  not  cloven-footed — The  prohibited  animals  under 
this  description  include  not  only  the  beasts  which  have  a 
single  hoof,  as  horses  and  asses,  but  those  also  which  di- 
vided the  foot  into  paws,  as  lions,  tigers,  <fcc.  29.  the 
w^easel — rather,  the  mole,  the  mouse — from  its  diminu- 
tive size  is  placed  among  the  reptiles  Instead  of  the  quad- 
rupeds, the  tortoise — a  lizard,  resembling  very  nearly  in 
shape,  and  in  the  hard  pointed  scales  of  the  tail,  the  shake- 
tail.  30.  the  ferret— the  Hebrew  word  Is  thought  by  some 
to  signify  the  newt  or  chameleon,  by  others  the  frog,  the 
chameleon — called  by  the  Arabs  the  warral,  a  green  liz- 
ard, the  snail— a  lizard  which  lives  in  the  sand,  and  is 
called  by  the  Arabs  chulca,  of  an  azure  colour,  the  mole — 
anotlier  species  of  lizard  is  meant,  probably  the  chameleon. 
31-35.  whosoever  doth  touch  them,  -when  .  .  .  dead, 
shall  be  unclean  until  the  even — Tliese  regulations 
must  have  often  caused  annoyance,  by  suddenly  requir- 
ing the  exclusion  of  people  from  society,  as  well  as  the 
ordinances  of  religion.  Nevertheless  tliey  were  extremely 
useful  and  salutary,  especially  as  enforcing  attention  to 
cleanliness.  This  is  a  matter  of  essential  importance  in 
the  East,  where  venomous  reptiles  often  creep  into  houses, 
and  are  found  lurking  in  boxes,  vessels,  or  holes  in  the 
wall :  and  the  carcass  of  one  of  them,  or  a  dead  mouse. 


BIRDS  MENTIONED  IN  THE  BIBLE. 


PARTRIDGE. 
Jer.  xvii.  11. 


SPARROW. 
Fs.  Ixxxiv.  3> 


Wllirii    s;0!.K. 
itech.  V.  9. 


(;S.  KK.II. 
Job<  xxxix.  JJ. 


The  Laws  and  Tokens 


LEVITICUS  XII,  XIII. 


in  Discerning  Leprosy. 


mole,  lizard,  or  other  unclean  animal,  might  be  inadver- 
tently touched  by  the  hand,  or  fall  on  clothes,  skin-bot- 
tles, or  any  article  of  common  domestic  use.  By  counect- 
ln«,  therefore,  the  touch  of  such  creatures  with  ceremonial 
defilement,  which  required  immediately  to  be  removed, 
an  effectual  means  was  taken  to  prevent  the  bad  effects 
of  venom  and  all  unclean  or  noxious  matter.  4rT.  make 
a  difference  bet-»veeii  the  unclean  and  tlie  clean— i.e., 
between  animals  used  and  not  used  for  food.  It  is  prob- 
able that  the  laws  contained  in  this  cliapter  were  not 
entirely  new,  but  only  gave  the  sanction  of  Divine  enact- 
ment to  ancient  usages.  Some  of  the  prohibited  animals 
have,  on  physiological  grounds,  been  everywhere  rejected 
by  the  general  sense  or  experience  of  mankind,  while 
others  may  have  been  declared  unclean  from  tlieir  un- 
wholesomeness  in  warm  countries,  or  from  some  rea- 
sons, which  are  now  imperfectly  known,  connected  with 
contemporary  idolatry. 

CHAPTER  XII. 

Ver.  1-8.  Woman's  Uncleanness  by  CniLD-BiEXH. 
a.  If  a  -woman,  &c.— The  mother  of  a  boy  was  ceremoni- 
ally unclean  for  a  week,  at  the  end  of  which  tlie  child  was 
circumcised  (Genesis  17. 12;  Romans  1. 11-13);  the  mother 
of  a  girl  for  two  weeks — a  stigma  on  the  sex  (1  Timothy  2. 
14,  15)  for  sin,  which  was  removed  by  Christ ;  every  one 
who  came  near  her  during  that  time  contracted  a  similar 
defilement.  After  these  periods,  visitors  miglit  approach 
her,  though  she  was  still  excluded  from  tlie  public  ordi- 
nances of  religion.  C-8.  the  days  of  lier  purifying — 
Though  the  occasion  was  of  a  festive  character,  yet  the 
sacrifices  appointed  were  not  a  peace  offering,  but  a  burnt 
offering  and  sin  offering,  in  order  to  impress  the  mind  of 
the  parent  with  recollections  of  the  origin  of  sin,  and  that 
the  child  inherited  a  fallen  and  sinful  nature.  The  offer- 
ings were  to  be  presented  the  day  after  the  period  of  her 
separation  had  ended — t.  e.,  forty-first  for  a  boy,  eighty- 
first  for  a  girl,  bring  t-»vo  turtles,  &c. — (See  orfch.  5.  7). 
This  was  the  offering  made  by  Mary,  the  mother  of  Jesus, 
and  it  affords  an  incontestable  proof  of  the  poor  and 
humble  condition  of  the  family  (Luke  2.  22-24). 

CHAPTER    XIII. 

Ver.  1-59.  The  Laws  and  Tokens  in  Discerning  Lep- 
KOSY.  S.  "When  a  man  shall  have  in  the  skin,  &c.— The 
fact  of  the  following  rules  for  distinguishing  the  plague 
of  leprosy  being  incorporated  with  the  Hebrew  code  of 
laws,  proves  the  existence  of  the  odious  disease  among 
that  people.  But  a  short  time,  little  more  than  a  year,  if 
so  long  a  period  had  elapsed  since  the  exodus,  when  symp- 
toms of  leprosy  seem  extensively  to  have  appeared 
among  them ;  and  as  they  could  not  be  very  liable  to  such 
a  cutaneous  disorder  amid  their  active  journeyings,  and 
In  the  dry  open  air  of  Arabia,  the  seeds  of  the  disorder 
must  have  been  laid  in  Egypt,  where  it  has  always  been 
endemic.  There  is  every  reason  to  believe  that  this  was 
the  case:  that  the  leprosy  was  not  a  family  complaint, 
hereditary  among  the  Hebrews,  but  that  they  got  it  from 
Intercourse  with  the  Egyptians,  and  from  the  unfavour- 
able circumstances  of  their  condition  in  the  house  of 
bondage.  The  great  excitement  and  Irritability  of  the 
skin  in  the  hot  and  sandy  regions  of  the  East,  produce  a 
far  greater  predisposition  to  leprosy  of  all  kinds  than  in 
the  cooler  temperature  of  Europe ;  and  cracks  or  blotches, 
Inflammations  or  even  contusions  of  the  skin,  very  often 
load  to  these  In  Arabia  and  Palestine  to  some  extent,  but 
particularly  In  Egypt,  Besides,  the  subjugated  and  dis- 
tressed state  of  the  Hebrews  in  the  latter  country,  and  the 
nature  of  their  employment,  must  have  rendered  them 
very  liable  to  this  as  well  as  to  various  other  blemishes 
and  mlsaffectlons  of  the  skin;  in  the  production  of  which 
there  are  no  causes  more  active  or  powerful  than  a  de- 
pressed state  of  body  and  mind,  hard  labour  under  a  burn- 
ing sun,  the  body  constantly  covered  w4th  the  excoriating 
dust  of  brickfields,  and  an  impoverished  die^-to  all  of 
Which  the  Israelites  were  exposed  whilst  under  the  Egyp- 
6 


tlan  bondage.  It  appears  that,  in  consequence  of  theise 
hardships,  there  was,  even  after  they  had  left  Egypt,  a 
general  pi-edisposition  anaong  the  Hebrews  to  the  conta- 
gious forms  of  leprosy— so  that  it  often  occurred  as  a  con- 
sequence of  various  other  affections  of  the  skin.  And 
hence  all  cutaneous  blemishes  or  blains— especially  such 
as  had  a  tendency  to  terminate  in  leprosy— were  watched 
with  a  Jealous  eye  from  the  first.  [Good's  Study  of  Medi- 
cine] A  swelling,  a  pimple,  or  bright  spot  on  tlie  skin, 
created  a  strong  ground  of  suspicion  of  a  man's  being 
attacked  by  the  dreaded  disease,  then  he  shall  toe 
brought  unto  Aaron  the  priest,  <fcc.— Like  the  Egyptian 
priests,  the  Levites  united  the  character  of  physician, 
with  that  of  the  sacred  office;  and  on  the  appearance  of 
any  suspicious  eruptions  on  the  skin,  the  person  having 
these  was  brought  before  the  priest — not,  however,  to  re- 
ceive medical  treatment,  though  it  is  not  improbable  that 
some  purifying  remedies  might  be  prescribed,  but  to  be 
examined  with  a  view  to  those  sanitary  precautions 
which  it  belonged  to  legislation  to  adopt.  3-6.  tl»e  priest 
sliall  look  on  the  plague  in  the  skin  of  the  ticsli,  &-c.^ 
The  leprosy,  as  covering  the  person  with  a  white  scaly 
scurf,  has  always  been  accounted  an  offensive  blemish 
rather  than  a  serious  malady  in  the  East,  unless  when  it 
assumed  its  less  common  and  malignant  forms.  When  a 
Hebrew  priest,  after  a  careful  inspection,  discovered 
under  the  cutaneous  blemish  the  distinctive  signs  of  con- 
tagious leprosy,  the  person  was  immediately  pronounced 
unclean,  and  is  supposed  to  have  been  sent  out  of  the 
camp  to  a  lazaretto  provided  for  that  purpose.  If  the 
symptoms  appeared  to  be  doubtful,  he  ordered  the  person 
to  be  kept  in  domestic  confinement  for  seven  days,  when 
he  was  subjected  to  a  second  examination ;  and  if  during 
the  previous  week  the  eruption  had  subsided  or  appeared 
to  be  harmless,  he  was  instantly  discharged.  But  if  the 
eruption  continued  unabated  and  still  doubtful,  he  was 
put  under  surveillance  another  week ;  at  the  end  of  which 
the  character  of  the  disorder  never  failed  to  manifest 
itself,  and  he  was  either  doomed  to  perpetual  exclusion 
fi'om  society,  or  allowed  to  go  at  large.  A  person  who  had 
thus  been  detained  on  suspicion,  when  at  length  set  at 
liberty,  was  obliged  to  "  wash  his  clothes,"  as  having  been 
tainted  by  ceremonial  pollution;  and  the  purification 
through  which  he  was  required  to  go  was,  in  the  spirit  of 
the  Mosaic  dispensation,  symbolical  of  that  inward  purity 
itwas  instituted  to  promote.  7,8.  But  if  the  scab  spread 
niucli  abroad  In  the  skin — Those  doubtful  cases,  when 
they  assumed  a  malignant  character,  appeared  in  one  of 
two  forms,  apparently  according  to  the  particular  consti- 
tution of  the  skin  or  of  the  habit  generally.  The  one  was 
"somewhat  dark" — i.  e.,  the  obscure  or  dusky  Icprosj-,  in 
which  the  natural  colour  of  the  hair,  which  in  Egypt  and 
Palestine  is  black.  Is  not  changed,  as  is  repeatedly  said  in 
the  sacred  code,  nor  is  there  any  depression  in  the  dusky 
spot,  while  the  patches,  instead  of  keeping  stationarj'  to  * 
their  first  size,  are  perpetually  enlarging  their  boundary. 
The  patient  labouring  under  this  form  was  pronounced 
unclean  by  the  Hebrew  priest  or  physician,  and  hereby 
sentenced  to  a  separation  from  his  family  and  friends — 
a  decisive  proof  of  its  being  contagious.  9-37.  if  the 
rising  be  white— This  bright  aviiite  leprosy  is  the  most 
malignant  and  inveterate  of  all  the  varieties  the  disease 
exhibits,  and  it  was  marked  by  the  following  distinctive 
signs: — A  glossy  white  and  spreading  scale,  upon  an  ele- 
vated base,  the  elevation  depressed  in  the  middle,  but 
without  a  change  of  colour ;  the  black  hair  on  the  patches 
participating  In  the  whiteness,  and  the  scaly  patches 
themselves  perpetually  enlarging  their  boundary.  Sev- 
eral of  these  characters,  taken  separately,  belong  to 
other  blemishes  of  the  skin  as  well ;  so  that  none  of  them 
was  to  be  taken  alone,  and  it  was  only  when  the  whole  of 
them  concurred  that  the  Jewish  priest,  in  his  capacity  of 
physician,  was  to  pronounce  the  disease  a  malignant  lep- 
rosy. If  it  spread  over  the  entire  frame  without  producing 
any  ulceration,  it  lost  its  contagious  power  by  degrees;  or 
In  other  words,  ran  through  its  course  and  exhausted 
itself.  In  that  case,  there  being  no  longer  any  fear  of 
further  evil,  either  to  the  individual  himself  or  to  the 

84 


The  Laws  aiid  Tokens 


LEVITICUS  XIV. 


in  Discerning  Leprosy. 


community,  the  patient  was  declared  clean  by  the  priest, 
while  the  dry  scales  were  yet  upon  him,  and  restored  to 
society.    If,  on  the  contrary,  the  patches  ulcerated,  and 
quick  or  fungous  flesh  sprung  up  in  them,  the  purulent 
matter  of  which,  if  brought  into  contact  with  the  skin  of 
other  persons,  would  be  taken  into  the  constitution  by 
metms  of  absorbent  vessels,  the  priest  was  at  once  to  pro- 
nounce it  an  inveterate  leprosy ;  a  temporary  confinement 
was  declared  to  be  totally  unnecessary,  and  he  was  re- 
garded as  unclean  Tor  life.    [Dr.  Good.]    Other  skin  affec- 
tions, which  had  a  tendency  to  terminate  in  leprosy,  though 
they  were  not  decided  symptoms  when  alone,  were  {v.  18- 
23)  "a  boil,"  and  (v.  24-28)  "a  hot  burning"— i.e.,  a  fiery 
inflammaticMi  or  carbuncle,  and  (v.  29-37)  "a  dry  scall," 
when  the  leprosy  was  distinguislied  by  being  in  sight 
deeper  than  the  skin,  and  the  hair  became  thin  and  yel- 
low.    38,  39.   If  a  man  ...  or  a  -woman  have  In  tlie 
sldn  of  their  flesh  bright  spots— This  modification  of 
the  leprosy  is  distinguished  by  a  dull  white  colour,  and  it 
is  entirely  a  cutaneous  disorder,  never  injuring  the  con- 
stitution.   It  is  described  as  not  penetrating  below  the 
skin  of  the  flesh,  and  as  not  rendering  necessary  an  ex- 
clusion from  society.    It  is  evident,  then,  this  common 
form  of  leprosy  is  not  contagious,  otherwise  Moses  would 
have  prescribed  as  strict  a  quarantine  in  this  as  in  the 
other  cases.   And  hereby  we  see  the  great  superiority  of  the 
Mosaic  law,  which  so  accurately  distinguislied  the  charac- 
ters of  the  leprosy,  and  preserved  to  society  the  services 
of  those  who  were  laboring  under  the  uncontagious  forms 
Of  the  disease,  over  the  customs  and  regulations  of  Eastern 
countries  in  the  present  day,  where  all  lepers  are  indis- 
criminately proscribed,  and  are  avoided  as  unfit  for  free 
Intercourse  with  their   fellow-men.    40,  41.  haltl  .   .  . 
forehead  bald— The  falling  off  of  the  hair  is  another 
symptom  which  creates  a  suspicion  of  leprosy,  when  the 
baldness  commences  in  the  back  part  of  the  head.    But  it 
was  not  of  itself  a  decisive  sign  unless  when  taken  in  con- 
nection with  other  tokens;   a  "sore  of  a  reddish  white 
colour ;"  and  the  Hebrews  as  well  as  other  Orientals  were 
accustomed  to  distinguish  between  the  forehead  baldness, 
which  miglitbe  natural,  and  that  baldness  which  might 
be  the  consequence  of  disease.    45.  the  leper  In  tvhom 
the  plague  Is,  his  clothes  shall  be  rent,  &c. — The  person 
who  was  declared  affected  with  tlie  leprosy  forthwith  ex- 
hibited all  the  tokens  of  suffering  from  a  heavy  calamity. 
Rending  garments  and  uncovering  tlie  head  were  com- 
mon signs  of  mourning.    As  to  "  the  putting  a  covering 
upon  the  upper  lip,"  that  means  either  Wearing  a  mous- 
tache, as  tlie  Hebrews  used  to  shave  the  upper  lip  [Cal- 
het],  or  simply  keeping  a  hand  over  it.    All  these  exter- 
nal marks  of  grief  were  intended  to  proclaim,  in  addition 
tohispwn  exclamation  "unclean!"  that  the  person  was 
a  leper,  whose  company  every  one  must  shun.    46.  he 
shall  d-ivell  alone ;  ^vithout  the  camp— in  a  lazaretto 
by  himself,  or  associated  with  other  lepers  (2  Kings  7.  3, 8). 
47-59.  The  garment  .  .  .  that  tiie  .  .  .  leprosy  Is  in — It 
is  well  known  that  infectious  diseases— such  as  scarlet 
fever,  measles,  the  plague — are  latently  imbibed  and  car- 
ried by  the  clothes.    But  the  language  of  this  passage 
clearly  indicates  a  disease  to  which  clothes  themselves 
were  subject,  and  which  was  followed  by  effects  on  them 
analogous  to  those  which  malignant  leprosy  produces  on 
the  human  body — for  similar  regulations  were  made  for 
the  rigid  inspection  of  suspected  garments  by  a  priest  as 
for  the  examination  of  a  leprous  person.    It  has  long  been 
conjectured,  and  recently  ascertained  by  the  use  of  a  lens, 
that  the  leprous  condition  of  swine  is  produced  by  myriads 
of  minute^nsects  engendered  in  their  skin ;  and  regarding 
all  leprosy  as  of  the  same  nature,  it  is  thought  that  this 
affords  a  suflicienl  reason  for  the  injunction  in  the  Mosaic 
law  to  destroy  the  clothes  in  which  the  disease,  after  care- 
ful observation,  seemed  to  manifest  itself.    Clothes  are 
sometimes  seen  contaminated  by  this  disease  in  the  West 
Indies  and  the  southern  parts  of  America  [Whiti.aw's 
Code  of  Health],  and  it  may  be  presumed  that  as  the  He- 
brews were  living  in  the  desert,  wheie  they  had  not  the 
convenience  of  frequent  changes  and  washing,  the  clothes 
they  wore,  and  the  skin  mats  on  which  they  lay,  would  be 
82 


apt  to  breed  infectious  vermin,  -which,  being  settled  in  the 
stuff,  would  imperceptibly  gnaw  it,  and  leave  stains  sim- 
ilar to  those  described  by  Moses.    It  is  well  known  that 
the  wool  of  sheep  dying  of  disease,  if  it  had  not  been 
shorn  from  the  animal  while  living,  and  also  skins,  if  not 
thoroughly  prepared  by  scouring,  are  liable  to  the  effects 
described  in  this  passage.    The  stains  are  described  as  of 
a  greenish  or  reddish  colour,  according,  perhaps,  to  the 
colour  or  nature  of  the  ingredients  used  in  preparing 
them ;  for  acids  convert  blue  vegetable  colours  into  red, 
and  alkalies  change  then  into  green.    [Brown.]    It  ap- 
pears, then,  that  the  leprosy,  though  sometimes  inflicted 
as  a  miraculous  judgment  (Numbers  12. 10;  2  Kings  5.  27), 
was  a  natural  disease,  which  is  known  in  Eastern  coun- 
tries still ;  while  the  rules  prescribed  by  the  Hebrew  leg- 
islator for  distinguishing  the  true  character  and  varieties 
of  the  disease,  and  which  are  far  superior  to  the  method 
of  treatment  now  followed  in  those  regions,  show  the  Di- 
vine wisdom  by  which  he  was  guided.    Doubtless  the 
origin  of  the  disease  is  owing  to  some  latent  causes  in  na- 
ture; and  perhaps  a  more  extended  acquaintance  with 
the  archaeology  of  Egypt,  and  the  natural  history  of  the 
adjacent  countries,  may  confirm  the  opinion  that  the  lep- 
rosy results  from  noxious  insects  or  a  putrid  fermenta- 
tion.   But  whatever  the  origin  or  cause  of  the  disease,  the 
laws  enacted  by  Divine  authority  regarding  it,  while  they 
pointed  in  the  first  instance  to  sanitary  ends,  were   at 
the  same  time  intended,  by  stimulating  to  carefulness 
against  ceremonial  defilement,  to  foster  a  spirit  of  relig- 
ious fear  and  inward  purity. 

CHAPTER     XIV. 

Ver.  1-57.    The  Rites  and  Sacrifices  in  Cleansing 
OF  THE  Leper.    3.   la-\v  of  the  leper  in  the  day  of  his 

cleansing— Though  quite  convalescent,  a  leper  was  not 
allowed  to  return  to  society  immediately  and  at  his  own 
will.  TJie  malignant  character  of  his  disease  rendered 
the  greatest  precautions  necessary  to  his  re-admission 
amongst  the  people.  One  of  the  priests  most  skilled  in 
the  diagnostics  of  disease  [Grotius],  being  deputed  to  at- 
tend such  outcasts,  the  restored  leper  compeered  before 
this  official,  and  when  after  examination  a  certificate  of 
health  was  given,  the  ceremonies  here  described  were 
forthwith  observed  outside  the  camp.  4.  t-vvo  birds— JiY., 
sparrows.  The  Septuagint,  however,  renders  the  expres- 
sion "little  birds;"  and  it  is  evident  that  it  is  to  be  taken 
In  this  generic  sense  from  their  being  specified  as  "  clean  " 
— a  condition  which  would  have  been  altogether  superflu- 
ous to  mention  in  reference  to  sparrows.  In  all  the  offer- 
ings prescribed  in  the  law,  Moses  ordered  only  common 
and  accessible  birds;  and  hence  we  may  presume  that  he 
points  here  to  such  birds  as  sparrows  or  pigeons,  as  in  the 
desert  it  might  have  been  very  difficult  to  procure  wild 
birds  alive,  cedar  -wood,  and  scarlet,  and  hyssop— The 
cedar-  here  meant  was  certainly  not  the  famous  tree  of 
Lebanon,  and  it  is  generally  supposed  to  have  been  the 
juniper,  as  several  varieties  of  that  shrub  are  found 
growing  abundantly  in  the  clefts  and  crevices  of  tlie 
Sinaitic  mountains.  A  stick  of  this  shrub  was  bound 
to  a  bunch  of  hyssop  by  a  scarlet  ribbon,  and  the 
living  bird  was  to  be  so  attached  to  it,  that  when  they 
dipped  the  branches  in  the  water,  the  tail  of  tlie  bird 
might  also  be  moistened,  but  not  the  head  nor  the 
wings,  that  it  might  not  be  impeded  in  its  flight  when 
let  loose.  5.  the  priest  shall  command  tliat  one  of 
the  birds  be  killed  .  .  .  over  running  -*vatci- — As  the 
blood  of  a  single  bird  would  not  have  been  sufficient  to 
Immerse  the:  body  of  another  bird,  it  was  mingled  with 
spring  water  to  increase  the  quantity  necessary  for 
the  appointed  sprinklings,  which  were  to  be  repeated 
seven  times,  denoting  a  complete  puriflcation.  (See  2 
Kings  5.10;  Psalm  51.  2;  Matthew  8.4;  Luke  5.14).  The 
living  bird  being  then  set  free,  in  token  of  the  leper's  re- 
lease from  quarantine,  the  priest  pronounced  him  clean ; 
and  this  official  declaration  was  made  with  all  solemnity, 
in  order  both  that  the  mind  of  the  leper  miglit  be  duly 
Impressed  with  a  sense  of  the  Divine  goodness,  ami  that 


The  Rites  and  Sacrifices 


LEVITICUS  XV. 


iw  Cleansing  of  the  Leper ^ 


others  might  be  satisfied  they  mij^ht  safely  hold  inter- 
course with  him.  Several  other  purifications  had  to  be 
gone  through  during  a  series  of  seven  days,  and  the  whole 
process  had  to  be  repeated  on  the  seventh,  ere  he  was  al- 
lowed to  re-enter  the  camp.  The  circumstance  of  a  priest 
being  employed  seems  to  imply  that  Instruction  suitable 
to  the  newly-recovered  leper  would  be  given,  and  that  the 
symbolical  ceremonies  used  in  the  process  of  cleansing 
leprosy  would  be  explained.  How  far  they  were  then  un- 
derstood we  cannot  tell.  But  we  can  trace  some  instruc- 
tive analogies  between  the  leprosy  and  the  disease  of 
Bin,  and  between  the  rites  observed  in  the  process  of 
cleansing  leprosy  and  the  provisions  of  the  gospel.  The 
chief  of  these  analogies  are,  that  as  it  was  only  when  a 
leper  exhibited  a  certain  change  of  state  that  orders  were 
given  by  the  priest  for  a  sacrifice,  so  a  sinner  must  be  in 
the  exercise  of  faith  and  penitence  ere  the  benefits  of  the 
gospel  remedy  can  be  enjoyed  by  him.  The  slain  bird  and 
the  bird  let  loose  are  supposed  to  typify,  the  one  the  death 
and  the  other  the  resurrection  of  Christ ;  while  the  sprink- 
lings on  him  that  had  been  leprous  typified  the  require- 
ments which  led  a  believer  to  cleanse  himself  from  all 
filthiness  of  the  flesh  and  spirit,  and  to  perfect  his  holi- 
ness in  the  fear  of  the  Lord.  10-20.  on  tlie  eigUth  day- 
he  shall  take  t^vo  Iie-lainbs  'wltliont  blemish,  and  one 
e-we-lanvb  of  the  first  year  ^vlthont  blemish — The  pur- 
ification of  the  leper  was  not  completed  till  at  the  end  of 
seven  days,  after  the  ceremonial  of  the  birds,  and  during 
which,  though  permitted  to  come  into  the  camp,  he  had 
to  tarry  abroad  out  of  his  tent,  from  which  he  came  daily 
to  appear  at  the  door  of  the  tabernacle  with  the  oflTerings 
required.  He  was  presented  before  the  Lord  by  the  priest 
that  made  him  clean.  And  hence  it  has  always  been 
reckoned  amongst  pious  people  the  first  duty  of  a  patient 
newly  restored  from  a  long  and  dangerous  sickness  to 
repair  to  the  church  to  offer  his  thanksgiving,  where  his 
body  and  soul,  in  order  to  be  an  acceptable  offering,  must 
be  presented  by  our  great  Priest,  whose  blood  alone  makes 
any  clean.  The  oflTering  was  to  consist  of  three  lambs, 
three  tenth-deals,  or  decimal  parts,  of  an  ephah  of  fine 
flour  (two  pints  =  ^),  and  one  log  (half  pint)  of  oil  (ch.  2. 1). 
One  of  the  lambs  was  for  a  trespass  offering,  which  was 
necessary  from  the  inherent  sin  of  his  nature,  or  from  his 
defilement  of  the  camp  by  his  leprosy  previous  to  his 
expulsion ;  and  it  is  remarkable  that  the  blood  of  the 
trespass  offering  was  applied  exactly  in  the  same  partic- 
ular manner  to  the  extremities  of  the  restored  leper,  as 
that  of  the  ram  in  the  consecration  of  the  priests.  The 
parts  sprinkled  with  this  blood  were  then  anointed  with 
oil— a  ceremony  which  is  supposed  to  have  borne  this 
spiritual  import;  that  while  the  blood  was  a  token  of  for- 
giveness, the  oil  was  an  emblem  of  healing— as  the  blood 
of  Christ  justifies,  the  influence  of  the  Spirit  sanctifies. 
Of  the  other  two  lambs  the  one  was  to  be  a  sin  olTering, 
and  the  other  a  burnt  offering,  which  had  also  the  cha- 
racter of  a  thank  offering  for  God's  mercy  in  his  restora- 
tion. And  this  was  considered  to  make  atonement  "  for 
him;"  t.  e.,  it  removed  that  ceremonial  pollution  which 
had  excluded  him  from  the  enjoyment  of  religious  ordi- 
nances, just  as  the  atonement  of  Christ  restores  all  who 
are  cleansed  through  faith  in  his  sacrifice  to  the  privileges 
of  the  children  of  God.  21-3a.  if  he  be  poor,  and  cannot 
get  so  much ;  then  he  shall  take  one  lamb— a  kind  and 
considerate  provision  for  an  extension  of  the  privilege  to 
lepers  of  the  poorer  class.  The  blood  of  their  smaller  offer- 
ing was  to  be  applied  in  the  same  process  of  purification, 
and  they  were  as  publicly  and  completely  cleansed  as 
those  who  brought  a  costlier  offering  (Acts  10.  31).  34-48. 
leprosy  In  a  house— This  law  was  prospective,  not  being 
to  come  into  operation  till  the  settlement  of  the  Israelites 
in  Canaan.  The  words,  "  I  put  the  leprosy,"  has  led  many 
to  think  that  this  plague  was  a  judicial  infliction  from 
heaven  for  the  sins  of  the  owner;  while  others  do 
not  regard  It  in  this  light,  it  being  common  in  Scripture 
to  represent  God  as  doing  that  which  he  only  permits  in 
His  providence  to  be  done.  Assuming  it  to  have  been  a 
natural  disease,  a  new  difficulty  arises  as  to  whether  we 
are  to  consider  that  the  house  had  become  infected  by  the 


contagion  of  leprous  occupiers;  or  that  the  leprosy  was  in 
the  house  itself.  It  is  evident  that  the  latter  was  the  true 
state  of  the  case,  from  the  furniture  being  removed  out  of 
it  on  the  first  suspicion  of  disease  on  the  walls.  Some 
have  supposed  that  the  name  of  leprosy  was  analogically 
applied  to  it  by  tlie  Hebrews,  as  we  speak  of  cancer  in 
trees,  when  they  exhibit  corrosive  efl'ects  similar  to  what 
the  disease  so  named  produces  on  the  human  body ;  while 
others  have  pronounced  it  a  mural  efflorescence,  or  sijecies 
of  mildew  on  the  wall,  apt  to  be  produced  in  very  damp 
situations,  and  which  was  followed  by  effects  so  injurious 
to  health,  as  well  as  to  the  stability  of  a  house,  particu- 
larly in  warm  countries,  as  to  demand  the  attention  of  a 
legislator.  Moses  enjoined  the  priests  to  follow  the  same 
course  and  during  the  same  period  of  time  for  ascertain- 
ing the  true  character  of  this  disease  as  in  human  leprosy ; 
in  case  of  being  found  leprous,  to  remove  the  infected 
parts,  or  if  afterwards  there  appeared  a  risk  of  the  con- 
tagion spreading,  to  destroy  the  house  altogether,  and  re- 
move the  materials  to  a  distance.  The  stones  were  prob- 
ably rough,  unhewn  stones,  built  up  without  cement  in 
the  manner  now  frequently  used  in  fences,  and  plastered 
over,  or  else  laid  in  mortar.  The  oldest  examples  of  arch- 
itecture are  of  this  character.  The  very  same  thing  has 
to  be  done  still  with  liouscs  infected  with  mural  salt.  The 
stones  covered  with  the  nitrous  incrustation  must  be  re- 
moved, and  if  the  infected  wall  is  suffered  to  remain,  it 
must  be  plastei-ed  all  over  anew.  48-57.  the  priest  shall 
pronounce  tlie  house  clean,  because  the  plague  is 
healed— The  precautions  here  described  show  that  there 
is  great  danger  in  warm  countries  fi-om  the  house  leprosy, 
which  was  likely  to  be  increased  by  the  smallness  and 
rude  architecture  of  the  houses  in  the  early  ages  of  the 
Israelitish  history.  As  a  house  could  not  contract  any 
impurity  in  the  sight  of  God,  the  "atonemerit"  which  the 
priest  was  to  make  for  it  must  either  have  a  reference  to 
the  sins  of  its  occupiers,  or  to  the  ceremonial  process  ap- 
pointed for  its  purification,  the  very  same  as  that  ob- 
served for  a  leprous  person.  This  solemn  declaration 
that  it  was  "clean,"  as  well  as  the  offering  made  on  tlie 
occasion,  was  admirably  calculated  to  make  known  the 
fact,  to  remove  apprehension  from  the  public  mind,  as 
well  as  relieve  the  owner  from  the  aching  suspicion  of 
dwelling  in  an  infected  house. 

CHAPTER    XV. 

Ver.  1-18.  Uncleanness  of  Men,  3.  "When  any  man 
hath  a  running  issue— This  chapter  describes  other 
forms  of  uncleanness,  the  nature  of  which  is  sufficiently  in- 
telligible in  the  text  without  any  explanatory  comment. 
Being  the  eflTects  of  licentiousness,  they  properly  come 
within  the  notice  of  the  legislator,  and  the  very  stringent 
rules  here  prescribed  both  for  the  separation  of  the  person 
diseased  and  for  avoiding  contamination  from  anything 
connected  with  him,  were  well  calculated  not  only  to  pre- 
vent contagion,  but  to  discourage  the  excesses  of  licen- 
tious indulgence.  9.  ^vliat  saddle  ...  he  rideth  upon 
that  hath  the  issue  shall  be  unclean— (See  on  Genesis  31. 
34).  13.  tlie  vessel  of  eartli  that  lie  toucheth  wliicli 
hath  the  issue  sliall  be  broken— It  is  thought  the  pot- 
tery of  the  Israelites,  like  the  earthenware  jars  in  which 
the  Egyptians  kept  their  water,  Avas  unglazed,  and  con- 
sequently porous,  and  that  it  was  its  porousness  which, 
rendering  it  extremely  liable  to  imbibe  small  particles  of 
impure  matter,  was  the  reason  of  the  vessel  touched  by 
an  unclean  person  being  ordered  to  be  broken.  13, 14. 
then  he  shall  number  to  liimself  seven  days  for  lila 
cleansing- Like  a  leprous  person  he  underwent  a  week's 
probation,  whether  he  was  completely  healed,  and  then 
with  the  sacrifices  prescribed  the  priest  made  an  atone- 
ment for  him,  i.  e.,  ofl'ered  the  oblations  necessary  for  the 
removal  of  his  ceremonial  defilement,  as  well  as  the  typ- 
ical pardon  of  his  sins. 

19-33.  Uncleanness  of  Women.  19.  if  a  tvoman  have 
an  issue— Though  this,  like  the  leprosy,  might  be  a  natu- 
ral affection,  it  was  anciently  considered  contagious,  and 
entailed  a  ceremonial  defilement  which  typified  a  moral 

83 


Sow  the  High  Priest  musl 


LEVITICUS  XVI. 


enter  into  the  Holy  Place. 


impurity.  This  ceremonial  defilement  had  to  be  removed 
by  an  appointed  method  of  ceremonial  expiation,  and  tlie 
neglect  of  it  subjected  any  one  to  the  guilt  of  defiling  the 
tabernacle,  and  to  death  as  the  penalty  of  profane  temer- 
ity. 31-33.  Thus  sliall  ye  sepai'atc  tlie  cliildren  ot 
Israel  from  their  uncleanness— The  Divine  wisdom  was 
manifested  in  inspiring  the  Israelites  with  a  profound 
reverence  for  holy  things;  and  nothing  was  more  suited 
to  this  purpose  than  to  debar  from  the  taljernacle  all 
who  were  polluted  by  any  kind  of  uncleanness,  ceremo- 
nial as  well  as  natural,  mental  as  well  as  physical.  The 
better  to  mark  out  that  people  as  his  family,  his  servants 
and  priests,  dwelling  in  the  camp  as  in  a  holy  place,  con- 
secrated by  His  presence  and  His  tabernacle.  He  required 
of  them  complete  purity,  and  did  not  allow  them  to  come 
before  Him  when  defiled,  even  by  involuntary  or  secret 
impurities,  as  a  want  of  respect  due  to  His  majesty.  And 
when  we  bear  in  mind  that  God  was  training  up  a  people 
to  live  in  His  presence  in  some  measure  as  priests  de- 
voted to  His  service,  we  shall  not  consider  these  rules  for 
the  maintenance  of  personal  purity  either  too  stringent 
or  too  minute  (1  Thessalonians  4. 4). 

CHAPTER  XVI. 

Ver.  1-34.  How  the  High  Priest  must  Enter  ikto 
THE  Holy  Place.  1.  after  tlie  deatli  of  the  two  sons 
of  Aaron,  when  they  offered  liefore  the  I.ord,  and 
died— It  is  thought  by  some  that  this  chapter  has  been 
transposed  out  of  its  right  place  in  tlie  sacred  record, 
which  was  immediately  after  the  narrative  of  the  deaths 
of  Nadab  and  Abihu.  Tliat  appalling  catastroplie  must 
have  filled  Aaron  with  painful  apprehensions,  lest  the 
guilt  of  these  two  sons  might  be  entailed  on  his  liouse,  or 
that  other  members  of  liis  family  might  share  the  same 
fate  by  some  ii-regularities  or  defects  in  the  discharge  of 
their  sacred  functions.  And,  therefore,  this  law  was  es- 
tablished, by  the  due  observance  of  whose  requirements 
the  Aaronic  order  would  be  securely  maintained  and 
accepted  in  the  priesthood.  3.  SpeaJc  unto  Aaron  tliy 
brotlier,  that  he  come  not  at  all  times  Into  the  holy 
place  within  tlie  veil,  &c.— Common  priests  went  every 
day  to  burn  incense  on  tlie  golden  altar  into  tlie  part  of 
the  sanctuary  withoxU  the  veil.  But  none  except  the  high 
priest  was  allov/ed  to  enter  ivithhi  the  veil,  and  tliat  only 
once  a  year  with  the  greatest  care  and  solemnitJ^  This 
arrangement  was  evidently  designed  to  inspire  a  rever- 
ence for  the  m.ost  holy  place,  and  the  precaution  was 
necessary,  at  a  time  when  the  presence  of  God  was  indi- 
cated by  sensible  symbols,  the  impression  of  which  might 
have  been  diminished  or  lost  by  daily  and  familiar  obser- 
vation. I  will  appear  in  tlic  cloud— z.  e.,  the  smoke  of 
the  incense  which  the  high  priest  burnt  on  his  yoarl5r  en- 
trance into  the  most  holy  place:  and  this  was  the  cloud 
which  at  that  time  covered  the  mercy-scat.  3,  4.  Thus 
shall  Aaron  come  Into  tlie  lioly  place — As  the  duties 
of  the  greatday  of  atonement  led  to  the  nearest  and  most 
solemn  approach  to  God,  the  directions  as  to  the  proper 
course  to  be  followed  were  minute  and  special,  -with 
a  young  bullock  .  .  .  and  a  ram— These  victims  he 
brought  alive,  but  thej-  were  not  offered  in  sacrifice  till 
he  had  gone  through  the  ceremonies  described  between 
this  and  the  eleventh  verse.  He  was  not  to  attire  himself 
on  that  occasion  in  the  splendid  robes  that  were  proper 
to  his  sacred  office,  but  in  a  plain  dress  of  linen,  like  the 
common  Levites,  for,  as  he  was  then  to  make  atonement 
for  his  own  sins,  as  well  as  for  those  of  the  people,  he  was 
to  appe^ir  in  the  humble  character  of  a  suppliant.  That 
plain  dress  was  more  in  harmony  with  a  season  of  humil- 
iation, as  well  as  lighter  and  more  convenient  for  the 
duties  which  on.  that  occasion  he  had  singly  to  perform, 
than  tUe  gorgeous  robes  of  the  pontificate.  It  showed 
that  when  all  appeared  as  sinners,  the  highest  and  lowest 
were  then  on  a  level,  and  that  there  is  no  distinction  of 
persons  with  God.  5-10.  shall  take  of  the  congrega- 
tion .  .  »  two  kids  of  tlic  goats  ,  .  .  and  one  ram— The 
Bacriflces  were  to  be  olTerfid  by  the  high  priest  respec- 
tively for  hittiself  and  tlie  .other  priests,  as  well  as  for  the 

S4 


people.  The  bullock  (v.  3)  and  the  goats  were  for  sin  offer- 
ings, and  the  rams  for  burnt  ofl'erings.  The  goats,  though 
used  in  different  ways,  constituted  only  one  offering. 
They  were  both  presented  before  the  Lord,  and  the  dis- 
posal of  them  determined  by  lot,  which  Jewish  writers 
have  thus  described :  The  priest,  placing  one  of  the  goats 
on  his  right  hand,  and  the  other  on  his  left,  took  his 
station  by  the  altar,  and  cast  into  an  urn  two  pieces  of 
gold  exactly  similar,  inscribed,  the  one  with  the  words 
"for  the  Lord,"  and  the  other  for  "Azazel"  (the  scape- 
goat). After  having  well  shaken  them  together,  he  put 
both  his  hands  into  the  box  and  took  up  a  lot  in  each: 
that  in  his  right 'hand  he  put  on  the  head  of  the  goat 
Avhich  stood  on  his  right,  and  that  in  his  left  he  di'opt  on 
the  other.  In  this  manner  the  fate  of  each  was  decided. 
11-141.  Aaron  sliall  bring  the  bullock  of  the  sin  offer- 
ing whicli  is  for  himself,  &c. — The  first  part  of  the  ser- 
vice was  designed  to  solemnize  his  own  mind,  as  well  as 
the  minds  of  the  people,  by  offering  the  sacrifices  for  their 
sins.  The  sin  offerings  being  slain  had  the  sins  of  the 
offerer  judicially  transferred  to  them  by  the  imputation 
of  his  hands  on  their  head  (ch.  4.),  and  thus  the  young  bul- 
lock, which  was  to  make  atonement  for  himself  and  the 
other  priests  (called  his  house,  Psalm  i:>.5. 19)  was  killed 
by  the  hands  of  the  higli  piiest.  While  the  blood  of  the 
victim  was  being  received  into  a  vessel,  taking  a  censer 
of  live  coals  in  his  right  hand,  and  a  platter  of  sweet  in- 
cense in  his  left,  he,  amid  the  solemn  attention  and  the 
anxious  prayers  of  the  assembled,  multitude,  crossed  the 
porch  and  the  holy  place,  opened  the  outer  veil  wliich  led 
into  the  holy  of  holies,  then  the  inner  veil,  and,  standing 
before  the  ark,  deposited  the  censer  of  coals  on  tlie. floor, 
emptied  the  plate  of  incense  into  his  hand,  poured  it  on 
the  burning  coals,  and  the  apartment  was  filled  with 
fragrant  smoke,  intended,  according  to  Jewish  writers, 
to  prevent  any  presumptuous  gazer  prying  too  curiously 
into  the  form  of  the  mercy-seat,  which  was  the  Lord's 
throne.  The  high  priest  having  done  this,  perfumed  the 
sanctuary,  returned  to  the  door,  took  the  blood  of  the  slain 
bullock,  and  carrying  it  into  the  holy  of  holies,  sprinkled 
it  with  his  finger  once  upon  the  mercy-seat  "eastward," 
— i.  e.,  on  the  side  next  to  himself;  and  seven  times  "be- 
fore the  mercy-seat," — i.  e.,  on  the  front  of  the  ark.  Leav- 
ing the  coals  and  the  incense  burning,  he  went  out  a 
second  time,  to  sacrifice  at  tlie  altar  of  burnt  offering  the 
goat  which  liad  been  assigned  as  a  sin  offering  for  the 
people;  and  carrying  its  blood  into  tlie  holy  of  holies, 
made  similar  sprinlclings  as  he  had  done  before  with  the 
blood  of  the  bullock.  Wliilc  the  high  priest  was  thus  en- 
gaged in  the  most  holy  place,  none  of  tlie  ordinary  priests 
were  allowed  to  remain  within  the  precincts  of  the  tuber- 
nacle.  The  sanctuary  or  holy  place,  and  the  altar  of 
burnt  offering  were  in  like  manner  sprinkled  seven  times 
with  the  blood  of  the  bullock  and  the  goat.  The  object 
of  this  solemn  ceremonial  was  to  impress  the  minds  of 
the  Israelites  with  the  conviction  that  the  whole  taber- 
nacle was  stained  bj'  the  sins  of  a  guilty  people,  that  by 
their  sins  they  had  forfeited  the  privileges  of  the  Divine 
presence  and  worship,  and  that  an  atonement  had  to  be 
made  as  tlie  condition  of  God's  remaining  with  them. 
The  sins  and  shortcomings  of  the  past  j-ear  having  pol- 
luted the  sacred  edifice,  the  expiation  required  to  be  an- 
nually renewed.  The  exclusion  of  the  priests  indicated 
their  unwortluness,  and  the  impurities  of  their  service. 
The  mingled  blood  of  the  two  victims  being  sprinkled 
on  the  horns  of  the  altar  indicated  that  the  priests  and 
the  people  equally  needed  an  atonement  for  their  sins. 
But  the  sanctuary  being  thus  ceremonially  purified,  and 
the  people  of  Israel  reconciled  by  the  blood  of  the  conse- 
crated victim,  the  Lord  continued  to  dwell  in  tlie  midst 
of  them,  and  honour  them  with  his  gracious  presence. 
20-33.  he  shall  bring  the  live  goat— Having  already 
been  presented  before  the  Lord  (v.  10),  it  was  now  brought 
forward  to  the  high  priest,  who,  placing  his  hands  upon 
its  head,  and  "liaving  confessed  over  it  all  tiie  in- 
iquities of  the  people  of  Israel,  and  all  their  transgres- 
sions in  all  their  sins,"  transferred  them  by  this  act  to  the 
goat  as  their  substitute.    It  was  then  delivered  into  the 


ANCIENT  AND  MODERN  CENSERS  AND  PERFUME  VESSELS. 


Roman  I'erfuine  Vessel. 


Tiu-ki-li  Ser.atit  with  Censer. 
Kmiii  l)c  h\  Motravr. 


Eastern  Perfume  Bottle. 


Turkish  Servant  with  Censer. 
From  iJc  la  Motravr. 


Censer  used  in  Araiiia. 
trLiiii  ?^iebuiii. 


Censer. — From  Pococke's  Travels. 


Eastern  Censer. — From 
De  la  Motravr. 


Roman  Perfume  Vase. 


Ancient  Censer.  —  From  Montfaucon. 


Ancient  Tncensa  Box. — From  Montfaucon. 


The  Sacrifices  and  Ceremonies 


LEVITICUS  XVII. 


on  I  .ricrii^g  l.'iC  Jiuly  Place. 


hands  of  a  person,  who  was  appointed  to  lead  him  away 
Into  a  distant,  solitaj-y,  and  desort  place,  where  in  early 
times  he  was  let  go,  to  escape  for  his  life,  but  in  the  time 
of  Clirist,  was  carried  to  a  high  rock  twelve  miles  from 
Jerusalem,  and  there,  being  thurst  over  the  precipice,  he 
was  killed.  Commentators  have  differed  widely  in  their 
opinions  about  the  character  and  purpose  of  tliis  part  of 
the  ceremonial;  some  considering  the  word  Azazel,  with 
the  LXX.,  and  our  translators,  to  mean,  "  the  scapegoat ; " 
others,  "a  lofty,  precipitous  rock"  [Bochart];  others,  "a 
thing  separated  to  God  "  [Ewald,  Tiioluck]  ;  while  otiiers 
think  it  designates  Satan  [GESENica,  Hengstexbekg]. 
This  last  view  is  grounded  on  the  idea  of  both  goats  form- 
ing one  and  the  same  sacrifice  of  atonement,  and  it  is 
supported  by  Zechariah  3.,  whicli  presents  a  striking  com- 
mentary on  this  passage.  Whether  there  was  in  this 
peculiar  ceremony  any  reference  to  an  Egyptian  super- 
stition about  Typhon,  the  spirit  of  evil,  inhabiting  the 
wilderness,  and  the  design  was  to  ridicule  it  by  sending  a 
cursed  animal  into  his  gloomy  dominions,  it  is  impossible 
to  say.  The  subject  Is  involved  in  much  obscurity.  But 
in  any  view  there  seems  to  be  a  typical  refei-ence  to  Christ 
who  bore  away  our  sins.  33-38.  Aaron  s^iall  tome  into 
the  tabernacle  of  the  congregation,  anrt  sliall  pwt  off 
tlie  linen  garments— On  the  dismissal  of  the  scape-goat, 
the  high  priest  prepared  for  the  important  parts  of  the 
service  which  still  remained ;  and  fol"  the  performance  of 
these  he  laid  aside  his  plain  linen  clothes,  and  having 
bathed  himself  in  water,  he  assumed  his  pontifical  dress. 
Thus  gorgeously  attired,  he  went  to  present  tlie  burnt 
offerings  which  were  prescribed  for  himself  and  the  peo- 
ple, consisting  of  the  two  rams  which  had  been  brought 
with  the  sin  offerings,  but  reserved  till  now.  The  fat  was 
ordered  to  be  burnt  upon  the  altar ;  the  rest  of  the  carcasses 
to  be  cut  down  and  given  to  some  priestly  attendants  to 
burn  without  the  camp,  in  conformity  with  the  general 
law  for  the  sin  offerings  (ch.  4.  8-12;  8. 14-17).  The  persons 
employed  in  burning  them,  as  well  as  the  conductor  of  the 
scape-goat,  were  obliged  to  wash  their  clothes  and  bathe 
their  flesh  in  water  before  they  were  allowed  to  return 
into  the  camp.  29-34.  tlils  sliall  be  a  statute  for  ever 
unto  yon,  tliat  in  tlie  seventli  montli,  on  tiic  tentli 
day  of  tlie  month,  ye  sliall  atllict  yoiir  souls — This  day 
of  annual  expiation  for  all  the  sins,  irreverences  and  im- 
purities of  all  classes  in  Israel  during  the  previous  year, 
was  to  be  observed  as  a  solemn  fast,  in  whicli  "  tliey  were 
to  afflict  their  souls ;"  it  was  reckoned  a  sabbath— kept 
ns  a  season  of  "  holy  convocation,"  or  asseml>ling  for  re- 
ligious purposes,  and  the  persons  who  performed  any 
labour  were  subject  to  the  penalty  of  deatli.  It  took  place 
on  the  tenth  day  of  the  seventh  nionth,  corresponding  to 
our  third  of  October,  and  this  chapter,  togetlier  v/ith  ch. 
23.  27-32,  as  containing  special  allusion  to  tlie  observances 
of  the  day,  were  publicly  read.  Tlie  rehearsal  of  these  pas- 
sages appointing  the  solemn  ceremonial  was  verj^  appro- 
priate, and  the  details  of  the  successive  parts  of  it— above 
all  the  spectacle  of  the  public  dcpartui'e  of  the  scape-goat 
under  the  care  of  its  leader,  must  have  produced  salutary 
impressions  both  of  sin  and  of  duty  that  would  not  be 
soon  effaced. 

CHAPTER  XVII. 

Ver.  1-16.    Blood  of  Beasts  must  be  Offered  at  the 
Tabernacle  Door.    3.  "What  man  .  .  .  killeth  an  ox— 

The  Israelites,  like  other  people  living  in  the  desert, 
would  not  make  m.uch  use  of  animal  food,  and  when  they 
did  kill  a  lamb  or  a  kid  for  food,  it  would  almost  always 
be,  as  in  Abraham's  entertainment  of  the  angels,  an  occa- 
sion of  a  feast,  to  be  eaten  in  company.  This  was  what 
was  done  with  the  peace  offerings,  and  accordingly  it  is 
here  enacted,  that  the  same  course  shall  be  followed  in 
slaughtering  the  animals  as  in  the  case  of  those  offerings, 
viz.,  that  they  should  be  killed  publicly,  and  after  being 
devoted  to  God,  partaken  of  by  the  offerers.  This  law,  it 
is  obvious,  could  only  be  observable  in  the  wilderness, 
while  the  people  were  encamped  within  an  accessible 
distance  from  the  tabernacle.   The  reason  of  It  Is  to  be 


found  in  the  strong  addietedness  oi  the  Israelites  to  Idol- 
atry at  the  time  of  their  departure  fi-om  Kgj'pt;  and  as  it 
would  liave  been  easy  for  any  by  killing  an  animal  to 
sacrifice  privately  to  a  favourite  object  of  worsliip,  a  strict 
prohibition  was  made  against  their  slauglitering  at  home. 
(See  on  Deuteronomy  12. 13.)  5.  to  tlie  einl  tUat  tlie  cliil- 
dren  of  Israel  may  bring  tliclr  sacrifices  -tvliicli  tliey 
otTcr  in  llie  open  field— "They"  is  supposed  by  some 
commentators  to  refer  to  the  Egyptians,  so  that  the  verse 
win  stand  thus:  "the  children  of  Israel  may  bring  their 
sacrifices  which  they  (the  Egyptians)  offer  In  the  open 
field."  The  law  is  thought  to  have  been  directed  ajjainst 
numbers  whose  Egyptian  habits  led  them  to  imitate  this 
idolatrous  practice,  7.  tliey  siiall  no  more  offer  tlielr 
sacrifices  unto  devils— W.,  "goats."  The  proliibltlon 
evidently  alludes  to  the  worship  of  the  liircl-footed. 
kind,  such  as  Pan,  Faunus,  and  Saturn,  whose  recog- 
nized symbol  was  a  goat.  This  was  a  form  of  idolatry 
enthusiastically  practised  by  the  Egyptians,  particularly 
In  the  norae  or  province  of  Mendes.  Pan  was  supposed 
especially  to  preside  over  mountainous  and  desert  re- 
gions, and  It  was  while  they  were  in  the  wilderness  the 
Israelites  seem  to  have  been  powerfully  influenced  by  a 
feeling  to  propitiate  this  Idol.  Moreover,  the  ceremonies 
observed  in  this  Idolatrous  worship  were  extremely  licen- 
tious and  obscene,  and  the  gross  linpui-lty  of  the  rites  gives 
great  point  and  significance  to  the  expression  of  Moses, 
"  they  have  gone  a-whorlng."  8,  9.  Wliatsocverman  .  .  . 
offeretli  .  .  .  and  bringetli  it  not  unto  tlie  door  of  tlie 
tabernacle- Before  the  promulgation  of  the  law,  men 
worshipped  wherever  they  pleased  or  pitched  their  tents. 
But  after  that  event  the  rites  of  religion  could  be  accepta- 
blj-  performed  only  at  the  appointed  place  of  worship. 
This  restriction  with  respect  to  place  was  necessary  as  a 
preventive  of  Idolatry;  for  it  prohibited  the  Israelites, 
when  at  a  distance,  from  repairing  to  the  altars  of  the 
heathen,  wlilch  were  commonly  in  groves  or  fields.  10.  1 
will  even  set  luy  face  against  tliat  soul  tliat  eatetH 
blood,  and  will  cut  liSm  off  from  among  his  people— 
The  face  of  God  is  often  used  In  Scripture  to  denote  His 
anger  (Psalm  34.10;  Revelation  G.  10;  Ezeklel  38. 18),  and 
the  manner  In  which  God's  face  would  be  set  against  such 
an  offender,  was,  that  if  the  crime  were  public  and  known, 
he  was  condemned  to  death ;  it  it  were  secret,  vengeance 
would  overtake  him.  (See  on  Genesis  9. 4.)  But  the  prac- 
tice against  wluch  the  law  Is  here  pointed  was  an  idola- 
trous rite.  The  Zabians,  or  worshippers  of  the  heavenly 
host,  were  accustomed,  in  sacrificing  animals,  to  pour  out 
the  blood,  and  eat  a  part  of  the  flesh  at  the  place  where  the 
blood  was  poured  out,  and  sometimes  the  blood  itself,  be- 
lieving that  by  means  of  it,  friendship,  brotherhood,  and 
familiarity  were  contracted  between  the  worshippers  and 
the  deities.  They,  moreover,  supposed  that  the  blood  was 
very  beneficial  In  obtaining  for  them  a  vision  of  the  de- 
mon during  their  sleep,  and  a  revelation  of  future  events. 
The  prohibition  against  eating  blood,  viewed  in  the  light 
of  this  historic  commentary,  and  unconnected  with  the 
peculiar  terms  In  which  It  Is  expressed,  seems  to  have 
been  levelled  against  idolatrous  practices,  as  Is  stlU  far- 
ther evident  from  Ezeklel  33. 25, 26;  1  Corinthians  10. 20,  21. 
11.  tlie  life  of  tlie  flesli  is  in  tUcbloodj  and  I  Have 
given  it  to  you.  upon  tlie  altar,  to  make  an  atonement 
for  your  souls— God,  as  the  sovereign  author  and  propri- 
etor of  natui-e,  reserved  the  blood  to  himself,  and  allowed 
men  only  one  use  of  it— In  the  way  of  sacrifices.  13, 14. 
wliatsocver  man  .  .  .  liuntetli— It  was  customary  Avith 
heatlien  sportsmen,  when  they  killed  any  game  or  veni- 
son, to  pour  out  the  blood  as  a  libation  to  the  god  of  tlie 
chase.  The  Israelites,  on  the  contrary,  were  enjoined, 
Instead  of  leaving  It  exposed,  to  cover  it  with  dust,  and, 
by  this  means,  were  effectually  debarred  from  all  the  su- 
perstitious uses  to  which  the  heathen  applied  it.  15, 16. 
every  soul  tliat  eatetli  tliat  whicli  dletli.  of  itself  (Ex- 
odus 22.  31;  ch.  11.30;  Acts  15.  20),  be  unclean  until  tUo 
even--i.  e.,  from  the  moment  of  his  discovering  his  fault, 
until  the  evening.  This  law,  however,  was  binding  only 
on  an  Israelite.    (See  Deuteronomy  14. 21.) 

85 


Unlawful  Marriages. 


LEVITICUS  XVIII, 


Unlawful  LwA$, 


CHAPTER   XVIII. 

Ver.  1-30.  Unlawful,  Maekiages.  3-4.  I  am  tlie  liord 
your  Ood — This  renewed  mention  of  the  Divine  sove- 
reignty over  the  Israelites  was  intended  to  bear  particu- 
larly on  some  laws  that  were  widely  different  from  the 
social  customs  that  obtained  both  in  Egypt  and  Canaan ; 
for  the  enormities  which  the  laws  enumerated  in  this 
chapter  were  intended  to  put  down,  were  freely  practised 
or  publicly  sanctioned  in  both  of  those  countries;  and, 
indeed,  the  extermination  of  the  ancient  Cauaanites  is 
described  as  owing  to  the  abominations  with  which  they 
had  polluted  the  land,  5.  Ye  sliall  therefore  keep  my 
statutes  and  my  Judgements  $  -which  If  a  man  do,  he 
shall  live  in  them — A  special  blessing  was  promised  to 
the  Israelites  on  condition  of  their  obedience  to  the  Di- 
vine law ;  and  this  promise  was  remarkably  verified  at 
particular  eras  of  their  history,  when  pure  and  undeflled 
religion  prevailed  among  them,  in  the  public  prosperity 
and  domestic  happiness  enjoyed  by  them  as  a  people. 
Obedience  to  the  Divine  law  always,  indeed,  ensures  tem- 
poral advantages ;  and  this,  doubtless,  was  the  primary 
meaning  of  the  words,  "which  if  a  man  do,  he  shall  live 
In  them."  But  that  they  had  a  higher  reference  to  spirit- 
ual life  is  evident  from  the  application  made  of  them  by 
our  Lord  (Luke  10.  28)  and  the  apostle  (Romans  10. 2).  6. 
None  of  yon  shall  approach  to  any  that  is  near  of  kin 
— ^Very  great  laxity  prevailed  amongst  the  Egj'ptians  in 
their  sentiments  and  practice  about  the  conjugal  relation, 
as  they  not  only  openly  sanctioned  marriages  between 
brothers  and  sisters,  but  even  between  parents  and  chil- 
dren. Such  incestuous  alliances  Moses  wisely  prohibited, 
and  his  laws  form  the  basis  upon  which  the  marriage 
regulations  of  this  and  other  Christian  nations  are  chiefly 
founded.  This  verse  contains  a  general  summary  of  all 
the  particular  prohibitions;  and  the  forbidden  intercourse 
is  pointed  out  by  the  phrase,  "to  approach  to."  In  the 
specified  prohibitions  that  follow,  and  all  of  which  are 
included  in  this  general  summary,  the  prohibited  famil- 
iarity is  indicated  by  the  phrases, to  "uncover  the  naked- 
ness," to  "take,"  and  to  "lie  with."  The  phrase  in  this 
6th  verse,  therefore,  has  the  same  identical  meaning  with 
each  of  the  other  three,  and  the  marriages  in  reference  to 
which  it  is  used  are  tliose  of  consanguinity  or  too  close 
affinity,  amounting  to  incestuous  connections.  18.  Nei- 
ther Shalt  thou  take  a  ^vife  to  her  sister,  to  vex  her. 
Tlie  original  is  rendered  in  the  margin,  "neither  shalt 
thou  take  one  wife  to  another  to  vex  her,"  and  two  differ- 
ent and  opposite  interpretations  have  been  put  upon  this 
passage.  The  marginal  construction  involves  an  express 
prohibition  of  polygamy;  and.  Indeed,  there  can  be  no 
doubt  that  the  practice  of  having  more  wives  than  one  is 
directly  contrary  to  the  Divine  will.  It  was  prohibited  by 
the  original  law  of  marriage,  and  no  evidence  of  its  law- 
fulness under  the  Levitical  code  can  be  discovered,  al- 
though Moses— from  "the  hardness  of  their  hearts"— tol- 
erated it  to  the  people  of  a  rude  and  early  age.  The  second 
interpretation  forms  the  ground  upon  which  the  "vexed 
question"  has  been  raised  in  our  times  respecting  the  law- 
fulness of  marriage  with  a  deceased  wife's  sister.  What- 
ever arguments  may  be  used  to  prove  the  unlawfulness 
or  inexpediency  of  such  a  matrimonial  relation,  the  pas- 
sage under  consideration  cannot,  on  a  sound  basis  of  criti- 
cism, be  enlisted  in  the  service;  for  the  crimes  with  which 
it  is  here  associated  warrant  the  conclusion  that  it  points 
not  to  marriage  with  a  deceased  wife's  sister,  but  with  a 
sister  in  the  wife's  lifetime— a  practice  common  amongst 
the  ancient  Egyptians,  Chaldeans,  and  others.  31.  thou 
Shalt  not  let  any  of  thy  seed  pass  through  the  tire  to 
niolech,  &c.— Molech,  or  Moloch,  which  signifies  "  king," 
was  the  idol  of  the  Ammonites.  His  statue  was  of  brass, 
and  rested  on  a  pedestal  or  throne  of  the  same  metal.  His 
head,  resembling  that  of  a  calf,  was  adorned  ^Vith  a  crown, 
and  his  arms  were  extended  in  the  attitude  of  embracing' 
tliose  who  approached  him.  His  devotees  dedicated  their 
children  to  him ;  and  when  this  was  to  be  done,  they  heated 
.he  statue  to  a  high  pitch  of  intensity  by  a  fire  within,  and 
86 


then  the  infants  were  either  shaken  over  the  flames,  or 
passed  through  the  Ignited  arms,  by  way  of  lustration  to 
ensure  the  favour  of  the  pretended  deity.  The  flre-Avor- 
shippers  asserted  that  all  children  who  did  not  undergo 
this  purifying  process  would  die  in  infancy;  and  the 
Influence  of  this  Zabian  superstition  was  still  so  exten- 
sively prevalent  in  the  days  of  Moses,  that  the  Divine 
lawgiver  judged  it  necessary  to  prohibit  it  by  an  express 
statute,  neither  shalt  thou  profane  the  name  of  thy 
God— by  giving  it  to  false  or  pretended  divinities;  or, 
perhaps,  from  this  precept  standing  in  close  connection 
with  the  worship  of  Molech,  tlie  meaning  rather  is,  Do 
not,  by  devoting  your  children  to  him,  give  foreigners 
occasion  to  blaspheme  the  name  of  j'our  God  as  a  cruel 
and  sanguinary  deity,  who  demands  the  sacrifice  of 
human  victims,  and  who  encourages  cruelty  in  his  vo- 
taries. 34.  Defile  not  yourselves  in  any  of  these 
things— In  the  preceding  verses  seventeen  express  cases 
of  incest  are  enumerated;  comprehending  eleven  of 
afllnity,  and  six  of  consanguinity,  together  with  some 
criminal  enormities  of  an  aggravated  and  unnatural 
character.  In  such  prohibitions  it  was  necessary  for  the 
instruction  of  a  people  low  in  the  scale  of  moral  percep- 
tion, that  the  enumeration  should  be  very  specific  as  well 
as  minute;  and  then,  on  completing  it,  the  Divine  law- 
giver announces  his  own  views  of  these  crimes,  without 
any  exception  or  modification,  in  the  remarkable  terms 
employed  in  this  verse,  in  all  these  the  nations  are 
defiled  -^vhich  I  cast  out  hefore  you,  &c. — Ancient  his- 
tory gives  many  appalling  proofs  that  the  enormous  vices 
described  in  this  chapter  Avere  very  prevalent,  nay,  were 
regularly  practised  from  religious  motives  in  the  temples 
of  Egypt  and  the  groves  of  Canaan;  and  it  was  these 
gigantic  social  disorders  that  occasioned  the  expulsion, 
of  which  the  Israelites  were,  in  the  hands  of  a  righteous 
and  retributive  Providence,  the  appointed  instruments 
(Genesis  15. 16).  The  strongly  figurative  language  of  "  the 
land  itself  vomiting  out  her  inhabitants,"  shows  the 
hopeless  depth  of  their  moral  corruption.  25.  There- 
fore I  do  visit  the  iniquity  thereof  upon  it ;  and  the 
land  itself  vomiteth  out  its  inhabitants — Tlie  Canaan- 
ites,  as  enormous  and  incorrigible  sinners,  were  to  be 
exterminated;  and  this  extermination  was  manifestly  a 
judicial  punishment  inflicted  by  a  ruler  whose  laws  had 
been  grossly  and  perseveringly  outraged.  But  before  a 
law  can  be  disobeyed,  it  must  have  been  previously  in 
existence;  and  hence  a  law,  prohibiting  all  the  horrid 
crimes  enumerated  above— a  law  obligatory  upon  the  Ca- 
naanites  as  well  as  other  nations — was  already  known 
and  in  force  before  the  Levitical  law  of  incest  was  pro- 
mulgated. Some  general  law,  then,  prohibiting  these 
crimes  must  have  been  publislied  to  mankind  at  a  very 
early  period  of  the  world's  history;  and  that  law  must 
either  have  been  the  moral  law,  originally  written  on  the 
human  heart,  or  a  law  on  the  institution  of  marriage  re- 
vealed to  Adam,  and  known  to  the  Canaanites  and  others 
by  tradition  or  otherwise.  39.  the  souls  that  comntlt 
them  shall  he  cut  off— Til  is  strong  denunciatory  lan- 
guage is  applied  to  all  the  crimes  specified  in  the  chapter 
without  distinction:  to  incest  as  truly  as  to  bestiality, 
and  to  the  eleven  cases  of  afllnity  as  fully  as  to  the  six 
of  consanguinity.  Death  is  the  punishment  sternly  de- 
nounced against  all  of  them.  No  language  could  be  more 
explicit  or  universal;  none  could  more  strongly  indicate 
intense  loathing  and  abhorrence.  30.  Therefore  shall 
ye  keep  mine  ordinance,  that  ye  commit  not  any  one 
of  these  ahominahle  customs— In  giving  tlie  Israelites 
these  particular  institutions,  God  was  onlj'  re-delivering 
the  law  imprinted  on  the  natural  heart  of  man ;  for  there 
Is  every  reason  to  believe  that  the  incestuous  alliances 
and  unnatural  crimes  prohibited  in  this  chapter  were 
forbidden  to  all  men  by  a  law  expressed  or  understood, 
from  the  beginning  of  the  world,  or  at  least  from  the  era 
of  the  flood;  since  God  threatens  to  condemn  and  punish, 
in  a  manner  so  sternly  severe,  these  atrocities  in  the 
practice  of  the  Canaanites  and  their  neighbours,  wbij 
were  not  subject  to  the  laws  of  the  Hebrew  nation. 


A  liepelition  of  Sundry  Laws. 


LEVITICUS  XIX. 


A  Repetition  of  Sundry  iawa. 


CHAPTER    XIX. 

Ver.  1-37.    A  Repetition  of  Sukdky  Laws.    2.  Speak, 
unto  all  the  coiigregation  of  tlie  cUildreii  of  Israel — 

Many  of  the  laws  enumerated  in  this  chapter  had  been 
previously  announced.  As  they  were,  however,  of  a 
general  application,  not  suited  to  particular  classes,  but 
to  the  nation  at  large,  so  Mosea  seems,  according  to  Divine 
Instructions,  to  have  rehearsed  them,  perhaps  on  differ- 
ent occasions  and  to  successive  divisions  of  the  people, 
till  "all  the  congregation  of  the  cliildren  of  Israel"  were 
taught  to  know  them.  The  will  of  God  in  the  Old  as  well 
as  the  New  Testament  Church  was  not  loclted  up  in  tlae 
repositories  of  an  unlinown  tongue,  but  communicated 
plainly  and  openly  to  the  people.  Ye  sliall  be  holy: 
for  I  . . .  am  holy— Separated  from  the  world,  the  people 
of  God  required  to  be  holy,  for  His  character.  His  laws, 
and  service  were  holy.  (See  1  Peter  1. 15.)  3.  Ye  shall 
fear  e^-ery  mani  his  mother  and  his  father,  and  keep 
my  sabbaths— The  duty  of  obedience  to  parents  is  placed 
In  connection  with  the  proper  obsei-vance  of  the  sabbaths, 
as  both  of  them  lying  at  tlie  foundation  of  practical  re- 
ligion. 5-8.  If  ye  offer  a  sacrifice  of  peaee  offerings 
unto  tlie  Iiord,  ye  shall  offer  it  at  your  otvn  '«vill — 
Those  which  included  thanlc  offerings,  or  offerings  made 
for  vows,  were  always  free-will  offerings.  Except  the 
portions  which,  being  waved  and  heaved,  became  the 
property  of  the  priests  (see  ch.  3.), -the  rest  of  tlie  victim 
was  eaten  by  the  offerer  and  his  friend,  under  the  follow- 
ing regulations,  however,  that,  if  thanlc  offerings,  they 
were  to  be  eaten  on  the  day  of  tlaeir  presentation ;  and  if 
a  free-will  offering,  altliough  it  might  be  eaten  on  the 
second  day,  yet  if  any  remains  of  it  were  left  till  the  third 
day,  it  was  to  be  burnt,  or  deep  criminality  was  incurred 
by  the  person  who  then  ventured  to  partake  of  it.  Tlie 
reason  of  this  strict  prohibition  seems  to  have  been  to 
prevent  any  mysterious  virtue  being  superstitiously  at- 
taclied  to  meat  offered  on  the  altar.  9,  10.  IVhen  ye 
reap  the  liarvest  of  your  land,  thou  shalt  not  ivholly 
reap  tlie  corners  of  the  field— Tlie  riglit  of  the  poor  in 
Israel  to  glean  after  reapers,  as  well  as  to  tlie  unreaped 
corners  of  the  field,  was"  secured  by  a  positive  statute, 
and  this,  in  addition  to  other  enactments  connected  with 
the  ceremonial  laAV,  formed  a  beneficial  provision  for  their 
support.  At  tlie  same  time,  proprietors  were  not  obliged 
to  admit  them  into  the  field  until  the  grain  had  been 
carried  off  the  field;  and  they  seem  also  to  have  been  left 
at  liberty  to  choose  the  poor  whom  they  deemed  the  most 
deserving  or  needful  (Ruth  2.  2,  8).  This  was  the  earliest 
poor-law  that  we  read  of  in  the  code  of  any  people;  and 
It  combined  in  admirable  union  the  obligation  of  a  public 
duty  with  tlie  exercise  of  private  and  voluntary  benevo- 
lence at  a  time  when  the  hearts  of  the  rich  would  be 
strongly  inclined  to  liberality.  11-lG.  Ye  shall  not  steal 
—A  variety  of  social  duties  are  inculcated  in  this  passage, 
chiefiy  in  reference  to  common  and  little-thought-of  vices 
towhicli  mankind  are  exceedingly  prone ;  such  as  com- 
mitting petty  frauds,  or  not  scrupling  to  violate  truth  in 
transactions  of  business;  ridiculing  bodily  inflrmities, 
or  circulating  stories  to  the  prejudice  of  others.  In  oppo- 
sition to  these  bad  habits,  a  spirit  of  humanity  and 
brotherly  kindness  is  strongly  enforced,  ir.  thou  shalt 
in  any  wise  rebuke  thy  neighbour— Instead  of  clier- 
Ishing  latent  feelings  of  malice,  or  meditating  purposes 
of  revenge  against  a  person  who  has  committed  an  insult 
or  injury  against  them,  God's  people  were  taught  to  re- 
monstrate with  the  offender,  and  endeavour,  by  calm 
and  kindly  reason,  to  bring  him  to  a  sense  of  his  fault. 
not  suffer  sin  upon  film— lit.,  that  ye  may  not  partici- 
pate in  his  sin.  18.  thou  shalt  love  thy  neighbour  as 
thyself— The  word  "  neighbour"  is  used  as  synonymous 
with  fellow-creature.  The  Israelites  in  a  later  age  re- 
stricted its  meaning  as  applicable  only  to  their  own 
countrymen.  This  narrow  interpretation  was  refuted  by 
our  Lord  in  a  beautiful  parable  (Luke  10.  30).  19.  Thou 
■halt  not  let  thy  cattle  gender  with  a  diverse  kind— 
This  prohibition  was  probably  intended  to  discourage  a 
practice  which   seemed  to  Infringe  upon  the  economy 


which  God  has  established  in  the  animal  kingdom. 
thou  shalt  not  sow  thy  field  with  mingled  seed— This 
also  was  directed  against  an  idolatrous  practice,  viz.,  that 
of  the  ancient  Zabians,  or  fire-worshippers,  who  sowed 
different  seeds,  accompanying  the  act  with  magical  rites 
and  invocations;  and  commentators  have  generally 
thought  the  design  of  this  and  the  preceding  law  was  to 
put  an  end  to  tlie  unnatural  lusts  and  foolish  supersti- 
tions which  were  prevalent  amongst  the  heathen.  But 
the  reason  of  the  prohibition  was  probably  deeper:  for 
those  who  have  studied  the  diseases  of  land  and  vege- 
tables tell  us,  that  the  practice  of  mingling  seeds  is  inju- 
rious both  to  flowers  and  to  grains.  "If  the  various 
genera  of  the  natural  order  Graminese,  which  includes  the 
grains  and  the  grasses,  should  be  sown  in  the  same'fleld, 
and  flower  at  the  same  time,  so  that  the  pollen  of  the  two 
flowers  mix,  a  spurious  seed  will  be  the  consequence, 
called  by  the  farmers  chess,  and  is  always  inferior,  and 
unlike  either  of  the  two  grains  that  produced  it,  in  size, 
flavour,  and  nutritious  principles.  Independently  of  con- 
tributing to  disease  the  soil,  they  never  fail  to  produce 
the  same  in  animals  and  men  that  feed  on  them."  [Whit- 
law.]  neither  sliall  a  garment  of  linen  and  woollen 
come  upon  thee — althougli  this  precept,  like  the  other 
two  with  which  it  is  associated,  was  in  all  probability  de- 
signed to  root  out  some  superstition,  it  seems  to  have  had 
a  farther  meaning.  The  law,  it  is  to  be  observed,  did  not 
prohibit  the  Israelites  wearing  many  different  kinds  of 
cloths  together,  but  only  the  two  specified ;  and  tlie  ob- 
servations and  researches  of  modern  science  have  proved 
that  "wool,  when  combined  with  linen,  increases  its 
power  of  passing  off  the  electricity  from  the  body ;  in  hot 
climates,  it  brings  on  malignant  fevers,  and  exhausts  the 
strength,  and  wlien  passing  off  from  the  body,  it  meets 
with  the  heated  air,  inflames  and  excoriates  like  a 
blister."  [Whitlaw.]  (See  Ezekiel  44. 17, 18.)  33-!35.  ye 
shall  count  the  fruit  tliereof  as  uncircumcised;  tliree 
years  ...  it  shall  not  be  eaten  of—"  The  wisdom  of  this 
law  is  very  striking.  Every  gardener  will  teach  us  not  to 
let  fruit  trees  bear  in  their  earliest  years,  but  to  pluck  off 
the  blossoms:  and  for  this  reason,  that  they  will  thus 
thrive  the  better,  and  bear  more  abundantly  afterwards. 
The  very  expression, '  to  regard  them  as  uncircumcised,' 
suggests  the  propriety  of  pinching  them  off;  I  do  not  say 
cutting  them  off,  because  it  is  generally  the  hand,  and  not 
a  knife,  that  is  employed  in  this  operation."  [Michaelis.] 
36.  Ye  shall  not  eat  any  thing  witli  tlie  blood — (See  on 
ch.  17.  10.)  neither  .  .  .  use  enchantment,  nor  observe 
times— The  former  refers  to  divination  by  serpents— one 
of  the  earliest  forms  of  enchantment,  and  the  other 
means  the  observation,  lit.,  of  clouds,  as  a  study  of  the 
appearance  and  motion  of  clouds  was  a  common  way  of 
foretelling  good  or  bad  fortune.  Such  absurd  but  deep- 
rooted  superstitions  often  put  a  stop  to  tlie  prosecution  of 
serious  and  important  transactions,  but  they  were  for- 
bidden especially  as  implying  a  want  of  faitli  in  the  be- 
ing, or  of  reliance  on  the  providence  of  God.  3T.  Ye  shall 
not  round  tlie  corners  of  your  Iieads,  &c. — It  seems 
probable,  that  this  fashion  had  been  learned  by  the 
Israelites  in  Egypt,  for  the  ancient  Egyptians  had  their 
dark  locks  cropped  short  or  shaved  with  great  nicety,  so 
that  what  remained  on  the  crown  appeared  in  the  form 
of  a  circle  surrounding  the  head,  whilst  the  beard  was 
dressed  into  a  square  form.  This  kind  of  coiffure  had  a 
highly  idolatrous  meaning;  and  it  was  adopted,  with 
some  slight  variations,  by  almost  all  idolaters  in  ancient 
times.  (Jeremiah  9.  25,  26;  25.  23,  where  "in  tlie  utmost 
corners"  means  having  tlie  corners  of  their  hair  cut.) 
Frequently  a  lock  or  tuft  of  hair  was  left  on  the  liiuder 
part  of  the  head,  the  rest  being  cut  round  in  the  form  of 
a  ring,  as  the  Turks,  Chinese,  and  Hindoos  do  at  the  pres- 
ent day.  neither  slialt  thou  mar,  &c. — The  Egyptians 
used  to  cut  or  shave  off  their  whiskers,  as  may  be  .soesj  in 
the  cofllns  of  mummies,  and  the  representations  of  divin- 
ities on  the  monuments.  But  the  Hebrews,  in  order  to 
separate  them  from  the  neighbouring  nations,  or  perliaps 
to  put  a  stop  to  some  existing  superstition,  were  forbid- 
den to  imitate  this  practice.    It  may  appear  surpr-Ving 

87 


A  JRepetilion  of  Sundry  Laws. 


LEVITICUS  XX,  XXI. 


0/  the  Priest^  Mourning, 


that  Moses  should  condescend  to  such  minutiae  as  that  of 
regulating  the  fashion  of  the  liair  and  tlie  beard— matters 
which  do  not  usually  occupy  the  attention  of  a  legislator 
—and  which  appear  widely  remote  from  the  province 
either  of  government  or  of  a  religion.  A  strong  presump- 
tion, therefore,  arises  tliat  he  had  it  in  view  by  tliese  reg- 
ulations to  combat  some  superstitious  practices  of  tlie 
Egyptians.  38.  Ye  sliall  not  make  any  cuttings  In 
your  flesh  for  tlie  dead — The  practice  of  making  deep 
gashes  on  the  face  and  arms  and  legs,  in  time  of  bereave- 
ment, was  universal  among  the  heatlien,  and  it  was 
deemed  a  becoming  mark  of  respect  for  the  dead,  as  well 
as  a  sort  of  propitiatory  offering  to  the  deities  who  pre- 
sided over  death  and  the  grave.  The  Jews  learned  this 
custom  in  Egypt,  and  thougli  weaned  from  it,  relapsed  in 
a  later  and  degenerate  age  into  this  old  superstition. 
(Isaiah  15.  2;  Jeremiah  16.  6;  41.  5.)  nor  print  any  marks 
upon  you — by  tatooing — imprinting  figures  of  flowers, 
leaves,  stars,  and  other  fanciful  devices  on  yarious  parts 
of  their  person — the  impression  was  niade  sometimes  by 
means  of  a  hot  iron,  sometimes  by  ink  or  paint,  as  is 
done  by  the  Arab  females  of  tlie  present  day  and  tlie  dif- 
ferent castes  of  the  Hindoos.  It  is  probable  that  a  strong 
propensity  to  adopt  such  marks  in  honour  of  some  idol 
gave  occasion  to  the  prohibition  in  tliis  verse;  and  they 
were  wisely  forbidden,  for  tlicy  were  signs  of  apostasy, 
and,  when  once  made,  were  insuperable  obstacles  to  a 
return.  (See  allusions  to  the  practice,  Isaiah  44.5;  Rev- 
elation 13.  17;  14.  1.)  30.  keep  my  sabbaths,  and  rever- 
ence my  sanctuary — This  precept  is  frequently  repeated 
along  with  the  prohibition  of  idolatrous  practices,  and 
nere  it  stands  closely  connected  Avith  the  superstitions 
forbidden  in  the  previous  verses.  31.  Regard  not  them 
that  have  familiar  spirits— The  Hebrew  word,  rendered 
"familiar  spirit,"  signifies  the  belly,  and  sometimes  a 
leathern  bottle,  from  its  similarity  to  the  belly.  It  was 
applied  in  the  sense  of  tliis  passage  to  ventriloquists,  vho 
pretended  to  have  communication  witli  tiie  invisible 
World ;  and  the  Hebrews  were  strictly  forbidden  to  con- 
bult  them;  as  the  vain  but  high  pretensions  of  those  im- 
postors were  derogatory  to  tlie  honour  of  God,  and  sub- 
versive of  their  covenant  relations  with  him  as  his  people. 
neither  seek  after  -wizards— fortune-tellers,  wlio  pre- 
tended, as  the  Hebrew  word  indicates,  to  prognosticate  lay 
palmistry,  or  an  inspection  of  the  lines  of  the  hand,  the 
future  fate  of  those  who  applied  to  them.  33,  34.  if  a 
stranger  sojourn  vrlth  thee  in  your  land,  ye  sliall  not 
■vex  him— The  Israelites  were  to  hold  out  encouragement 
to  strangers  to  settle  among  them,  tliat  they  miglit  be 
brought  to  the  knowledge  and  worship  of  tlic  true  God; 
and  with  this  view,  they  were  enjoined  to  treat  them  not 
as  aliens,  but  as  friends,  on  tlie  ground  that  they  tlicni- 
selves,  who  were  strangers  in  Egypt,  were  at  flrst  kindly 
and  hospitably  received  in  that  country.  37.  I  aan  the 
liord- This  solemn  admonition,  by  wliich  tliese  various 
precepts  are  repeatedly  sanctioned,  is  equivalent  to  "I, 
your  Creator — your  Deliverer  from  bondage,  and  your 
Sovereign,  who  have  wisdom  to  establish  laws,  have 
power  also  to  punish  the  violation  of  them."  It  was  well 
fitted  to  impress  the  minds  of  the  Israelites  with  a  sense 
of  their  duty,  and  God's  claims  to  obedience. 

CHAPTER  XX. 

Ver.  1-27.  Giving  One's  Seed  to  Molech.  2.  IVlio- 
soever  ,  .  .  glveth  any  of  his  seed  unto  Molech  (see  on 
ch.  18.  21),  the  people  of  the  land  shall  stone  hint  with 

stones,  &c. — Criminals  who  were  condemned  to  be  stoned 
were  led,  with  their  hands  bound,  without  the  gates  to  a 
small  eminence,  where  was  a  large  stone  placed  at  the 
bottom.  When  they  had  approached  within  ten  cubits 
of  the  spot,  they  were  exhorted  to  confess,  that,  by  faith 
and  repentance,  their  souls  might  be  saved.  Wlien  led 
forward  to  within  four  cubits,  they  were  stripped  almost 
naked,  and  received  some  stupefying  draught,  during 
which  the  witnesses  prepared,  by  laying  aside  their  outer 
garments,  to  carry  into  execution  the  capital  sentence 
which  the  law  bound  them  to  do.  The  criminal,  being 
88 


placed  on  the  edge  of  the  precipice,  was  then  pushed 
backwards,  so  that  he  fell  down  the  perpendicular  height 
on  the  stone  lying  below:  if  not  killed  by  the  fall,  tl)6i 
second  witness  dashed  a  large  stone  down  upon  hiii 
breast,  and  then  the  "people  of  the  land,"  wlio  were  by 
standers,  rushed  forward,  antl  with  stones  completed  tlir 
work  of  death.  (Matthew  21.  44 ;  Acts  7.  58.)  4.  If  tlie  peo 
pie  of  tlie  land  do  any  ^vays  hide  their  eyes  from  th« 
man,  &c. — i.  e.,  connive  at  their  countrymen  practising 
the  horrid  rites  of  Molech.  Awful  was  it  that  any  He- 
brew parents  could  so  violate  their  national  covenant ; 
and  no  wonder  that  G'od  denounced  the  severest  penaltien 
against  tliem  and  their  families.  7-19.  Sanctify  your- 
selves therefore,  and  be  ye  holy — Tlie  minute  specifica  • 
tionof  the  incestuous  and  unnatural  crimes  here  enumer- 
ated shows  their  sad  prevalence  amongst  the  idolatrou? 
nations  around,  and  the  extreme  proneness  of  the  Israe'- 
ites  to  follow  the  customs  of  their  neighbours.  It  is  to  l)e 
understood,  that,  whenever  mention  is  made  that  the 
oflTender  was  "to  be  put  to  death"  without  describing  the 
mode,  stoning  is  meant.  The  only  instance  of  another 
form  of  capital  punishment  occurs  in  v.  14,  that  of  being 
burnt  witli  fire;  and  yet  it  is  probable  that  even  here 
death  was  first  inflicted  by  stoning,  and  the  body  of  tlie 
criminal  afterwards  consumed  by  fire.  (Joshua  7. 15.)  20. 
They  shall  die  childless — Either  by  the  judgment  of  God 
they  shall  have  no  cliildren,  or  their  spurious  offspring 
shall  be  denied  by  liuman  authority  the  ordinary  priv- 
ileges of  children  in  Israel.  24.  I  .  .  .  have  separatetl 
you  from  other  people — Their  selection  from  the  rest 
of  the  nations  was  for  the  all-important  end  of  preserving 
the  knowledge  and  worship  of  the  true  God  amidst  the 
universal  apostasy;  and  as  tiie  distinction  of  meats  was 
one  great  means  of  completing  that  separation,  the  law 
about  making  a  difference  between  clean  and  unclean 
beasts  is  here  repeated  with  emphatic  solemnity. 

CHAPTER    XXI. 

Ver.  1-24.    Of  the  Pkiests' Mourning.   1.  Tliere  shall 
none  be  defiled  for  the  dead  among  his  people — The 

obvious  design  of  tlie  regulations  contained  in  this  chapter 
was  to  keep  inviolate  the  purity  and  dignity  of  the  sacred 
office.  Contact  with  a  corpse,  or  even  contiguity  to  the 
place  where  it  lay,  entailing  ceremonial  defilement  (Num- 
bers 19. 14),  ail  mourners  were  debarred  from  the  tabei"- 
nacle  for  a  week ;  and  as  the  exclusion  of  a  priest  during 
that  period  would  have  been  attended  with  great  inconve- 
nience, the  whole  order  were  enjoined  to  abstain  from  all 
approaches  to  tlie  dead,  except  at  tlie  funerals  of  relatives, 
to  wliom  affection  or  necessity  might  call  tliem  to  perform 
the  last  offices.  Those  exceptional  cases,  which  are  speci- 
fied, were  strictly  confined  to  the  members  of  their  own 
family,  within  the  nearest  degrees  of  kindred.  4.  But  he 
shall  not  defile  himself— "  for  any  other,"  as  the  sense 
may  be  fully  expi-essed.  "  The  priest.  In  discharging  his 
sacred  functions,  might  well  be  regarded  as  a  cliief  man 
among  his  people,  and  by  these  defilements  might  be  said 
to  profane  himself."  [Bishop  Patrick.]  The  word  rend- 
ered "  chief  man"  signifies  also  "  a  husband  ; "  and  the 
sense  according  to  others  is,  "  But  he  being  a  husband, 
shall  not  defile  himself  by  the  obsequies  of  a  wife."  (Eze- 
kiel  44. 25.)  5.  Tliey  shall  not  make  baldness  upou 
their  heads  .  .  .  nor  .  .  .  cuttings  in  their  flech — The 
superstitious  marks  of  sorrow,  as  well  as  the  violent  ex- 
cesses in  which  the  heathen  indulged  at  the  death  of  their 
friends,  were  forbidden  by  a  general  law  to  the  Hebrew 
people  (ch.  19. 28).  But  the  priests  were  to  be  laid  under  a 
special  injunction,  not  only  that  they  might  exhibit  ex- 
amples of  piety  in  the  moderation  of  their  grief,  but  also 
by  tlie  restraint  of  their  passions,  be  the  better  qualified 
to  administer  the  consolations  of  religion  to  others,  and 
show,  by  their  faith  in  a  blessed  resurrection,  the  reasons 
for  sorrowing  not  as  those  who  have  no  hope.  7-9.  They 
shall  not  take  a  wife  that  is  a  whore,  or  profane — Pri- 
vate individuals  might  form  several  connections,  which 
were  forbidden  as  inexpedient  or  improper  In  priests. 
The  respectability  of  their  oflice,  and  the  honour  of  re- 


The  Priests  m  their  Undeanness. 


LEVITICUS  XXII. 


Who  may  Eat  of  the  Holy  TJdngn. 


Ugion,  required  unblemished  sanctity  in  tlieir  families  as 
well  as  themselves,  and  departures  from  it  in  their  case 
were  visited  with  severer  punishment  than  in  that  of 
others.  10-15.  lietliat  is  tlie  liigU  priest  among  liis 
bretliren  .  .  .  sUoll  not  wncover  liis  lienil,  nor  rend  Iiis 
clotUes— The  indulgence  in  the  excepted  cases  of  family 
bereavement,  mentioned  above,  which  was  granted  to  the 
common  priests,  was  denied  to  him ;  for  his  absence  from 
the  sanctuary  for  the  removal  of  any  contracted  deflle- 
ment  could  not  have  been  dispensed  with,  neither  could 
he  have  acted  as  Intercessor  for  the  people,  unless  ceremo- 
nially clean.  Moreover,  the  high  dignity  of  his  office 
denuindeda  corresponding  superiority  in  personal  holi- 
ness, and  stringent  rules  were  prescribed  for  the  purpose 
of  upholding  the  suitable  dignity  of  his  station  and  ftvmily. 
The  same  rules  are  extended  to  the  families  of  Christian 
ministers.  (1  Timothy  3.2;  Titus  l.C.)  16-34.  IVlioso- 
ever  Uc  be  .  .  .  tUat  liatli  any  blcniisli,  let  Iiini  not  ap- 
proacU  to  offer  the  bread  of  Ills  God— As  visible  things 
exert  a  strong  influence  on  the  minds  of  men.  any  pliys- 
ical  inflrraity  or  malformation  of  body  in  the  ministers 
of  religion,  which  disturbs  the  associations  or  excites  ridi- 
cule, tends  to  detract  from  the  weight  and  authority  of 
the  sacred  office.  Priests  labouring  under  any  personal  de- 
fect were  not  allowed  to  officiate  in  the  public  service; 
they  might  be  employed  in  some  inferior  dut  ies  about  the 
sanctuary,  but  could  not  perform  any  sacred  oflice.  In 
all  these  regulationsforpreserving  the  unsullied  purity  of 
the  sacred  cliaracter  and  office,  there  was  a  typical  refer- 
ence to  the  priesthood  of  Christ.    (Hebrews  7.  20.) 


CHAPTER  XXII. 

Ver.  1-9.  The  Pkiests  in  their  Uncleaxness.  3. 
Speak  unto  Aaron  and  to  bis  sons,  tUat  tbey  separate 
tbeniselves  from  tlie  boly  tbings— "  To  separate"  means, 
In  tlie  language  of  the  Mosaic  ritual,  "to  abstain;"  and 
therefore  the  import  of  this  injunction  is,  that  the 
priests  should  abstain  from  eating  that  part  of  tlic  sac- 
riflces  which,  though  belonging  to  their  order,  was  to 
be  partaken  of  only  by  such  of  them  as  were  free  from 
legal  Impurities,  tbat  tbey  profane  not  my  boly  name 
In  those  tbing«  -wlilcli  tUey  lialloiv  unto  me,  &c. — i.  c, 
let  them  not,  by  their  want  of  due  reverence,  give  occa- 
sion to  profane  my  holy  name.  A  careless  or  irreverent 
use  of  things  consecrated  to  God  tends  to  dishonour  the 
name  and  bring  disrespect  on  the  worship  of  God.  3. 
■Whosoever  Ue  be  ^.  .  tbat  goetU  unto  t!ie  Iioly  tUings 
— The  multitude  of  minute  restrictions  to  wliich  the 
priests,  from  accidental  defilement,  were  subjected,  by 
keeping  them  constantlj^  on  their  guard,  lest  they  should 
be  unfit  for  the  sacred  service,  tended  to  preserve  in  full 
exercise  the  feeling  of  av/e  and  submission  to  the  autlioi-- 
Ity  of  God.  The  ideas  of  sin  and  duty  were  awakened  in 
their  breasts  by  every  case  to  which  either  an  interdict 
or  an  injunction  was  applied.  But  why  enact  an  express 
statute  for  priests  disqualified  by  the  leprosy  or  polluting 
touch  of  a  carcass,  when  a  general  law  was  already  in 
force  which  excluded  from  society  all  persons  in  that 
condition?  Because  priests  mlglit  be  apt,  from  familiar- 
ity to  trifle  with  religion,  and  in  committing  irregular- 
ities or  sins,  to  shelter  themselves  under  the  cloak  of  the 
sacred  office.  This  law,  therefore,  was  passed,  specifying 
tlie  chief  forms  of  temporary  defilement  which  excluded 
from  the  sanctuary,  that  priests  might  not  deem  them- 
selves entitled  to  greater  license  than  the  rest  of  the 
people;  and  that  so  far  from  being  in  any  degree  ex- 
empted from  the  sanctions  of  the  law,  they  were  under 
greater  obligations,  by  their  priestly  station,  to  observe  it 
in  its  strict  letter  and  its  smallest  enactments.  4r-G. 
-«vaab  bis  flesh  with  water— Any  Israelite  who  had  con- 
tracted a  defilement  of  such  a  nature  as  debarred  him 
from  the  enjoyment  of  his  wonted  privileges,  and  had 
been  legally  cleansed  from  the  disqualifying  impurity, 
was  bound  to  indicate  his  state  of  recovery  by  the  immer- 
sion of  his  whole  person  In  water.  Althoiigl*  all  ceremo- 
uial  impurity  formed  a  ground  of  exclusion,  there  were 


degrees  of  impurity  which  entailed  a  longer  or  shorter 
period  of  excommunication,  and  for  the  removal  of  which 
difl'erent  rites  required  to  be  observed  according  to  the 
trivial  or  the  malignant  nature  of  the  case.  A  person 
who  came  inadvertently  into  contact  with  an  unclean 
animal  was  rendered  unclean  for  a  specified  period;  and 
theu,  at  the  expiry  of  that  term,  he  washed,  in  token  of 
his  recovered  purity.  But  a  leper  was  unclean  so  long  as 
he  remained  subject  to  that  disease,  and  on  his  convales- 
cence, he  also  washed,  not  to  cleanse  himself,  for  the 
water  was  ineffectual  for  that  purpose,  but  to  signify  that 
he  was  clean.  Not  a  single  case  Is  recorded  of  a  leper 
being  restored  to  communion  by  the  use  of  water;  it 
served  only  as  an  outward  and  visible  sign  that  such  a 
restoration  was  to  be  made.  The  book  of  Leviticus 
abounds  with  examples  which  show  that  in  all  the  cere- 
monial washings,  as  uncleanness  meant  loss  of  privileges, 
so  baptism  with  water  indicated  a  restoration  to  those 
privileges.  There  was  no  exemption ;  for  as  the  unclean 
Israelite  was  exiled  from  the  congregation,  so  the  unclean 
priest  was  disqualified  from  executing  his  sacred  func- 
tions in  the  sanctuary;  and  in  the  case  of  both,  the  same 
observance  was  required— a  formal  intimation  of  their 
being  re-admitted  to  forfeited  privileges  was  intimated  by 
the  appointed  rite  of  baptism.  If  any  one  neglected  or  re- 
fused to  perform  the  washing,  he  disobeyed  a  positive 
precept,  and  he  remained  in  his  uncleanness ;  he  forbore 
to  avail  himself  of  this  privilege,  and  was  therefore  said 
to  bo  "cutoff"  from  the  presence  of  the  Lord.  8.  dieth 
of  itself— The  feelings  of  nature  revolt  against  such  food. 
It  might  have  been  left  to  the  discretion  of  the  Hebrews, 
who  it  maybe  supposed,  like  the  people  of  all  civilized 
nations,  would  have  abstained  from  the  use  of  it  without 
any  positive  Interdict.  But  an  express  precept  was  ne- 
cessary to  show  them  that  whatever  died  naturally  or 
from  disease,  was  prohibited  to  them  by  the  operation 
of  that  law  which  forbade  them  the  use  of  any  meat  with 
its  blood. 

10-16.  Who  of  the  Priests'  House  may  Eat  of  them. 
10.  There  shall  no  stranger  eat  tlie  lioly  thing— The 
portion  of  the  sacrifices  assigned  for  the  support  of  the 
officiating  priests  was  restricted  to  the  exclusive  use  of 
his  own  family.  A  temporary  guest  or  a  hired  servant 
was  not  at  liberty  to  eat  of  them;  but  an  exception  was 
made  In  favor  of  a  bought  or  home-born  slave,  because 
such  was  a  stated  member  of  his  household.  On  the  same 
principle,  his  own  daughter,  who  married  a  husband  not 
a  priest,  could  not  eat  of  them ;  though,  if  a  widow  and 
childless,  she  was  reinstated  in  the  privileges  of  her 
father's  liouse  as  before  her  marriage.  But  if  she  had 
become  a  mother,  as  her  children  had  no  right  to  the 
privileges  of  the  priesthood,  she  was  under  a  necessity 
of  finding  support  for  them  elsewhere  than  under  her 
father's  roof.  13.  There  sliall  no  stranger  eat  tliereof 
—The  Interdict  recorded  (v.  10)  is  repeated  to  show  its 
stringency.  All  the  Hebrews,  even  the  nearest  neigh- 
bours of  the  priest,  tlie  members  of  his  family  excepted, 
were  considered  strangers  in  this  respect,  that  they  had 
no  right  to  eat  of  things  ofl'ered  at  the  altar.  14.  If  a 
man  eat  of  tlie  holy  things  unvi-ittlngly— A  common 
Israelite  might  unconscioiisly  partake  of  wliat  had  been 
oflTered  as  tithes,  first-fruits,  &c.,  and  on  discovering  his 
unintentional  error,  he  was  not  only  to  restore  as  much 
as  he  had  used,  but  be  fined  in  a  fifth  part  more  for  the 
priests  to  carry  into  the  sanctuary.  15, 16.  They  shall 
not  profane  the  holy  things  of  the  clilldren  of  Israel 
—There  is  some  difficulty  felt  in  determining  to  whom 
"  they"  refers.  The  subject  of  the  preceding  context  being 
occupied  about  the  priests,  It  is  supposed  by  some  that 
this  relates  to  them  also;  and  the  meaning  is,  that  the 
whole  people  would  Incur  guilt  through  the  fault  o/  the 
priests,  If  they  should  defile  the  sacred  oflerlngs,  which 
they  would  have  done  had  they  presented  them  while 
under  any  defilement.  [Calvin.]  According  to  otliers, 
"the  children  of  Israel"  is  the  nominative  in  the  sen- 
tence; which  thus  signifies,  the  children  of  Israel  shall 
not  profane  or  defile  their  oflerlngs,  by  touching  them  or 
reserving  any  part  of  them,  lest  they  incur  the  guilt 

89 


Cy  Sundry  Feastg. 


LEVITICUS  XXIII. 


2'ke  PaH^sorer,  Pentecost,  etc. 


of  eating  what  is  divinely  appointed  to  tlie  priests  alone. 
[Calmet.] 

17-33.  The  Sacrifices  must  be  without  Blemish.  19. 
Ye  sliall  offer  at  your  own  will— rather,  to  your  being 
accepted,  a  male  -tvithout  bleniisli— Tliis  law  (ch.  1.3) 
is  founded  on  a  sense  of  natural  propriety,  which  required 
the  greatest  care  to  be  taken  In  the  selection  of  animals 
for  sacrifice.  The  reason  for  this  extreme  caution  is  found 
in  the  fact,  that  sacrifices  are  either  an  expression  of  praise 
to  God  for  his  goodness,  or  else  they  are  the  designed 
means  of  conciliating  or  retaining  His  favour.  No  vic- 
tim that  was  not  perfect  in  its  kind  ccald  be  deemed  a 
fitting  instrument  for  such  purposes,  if  we  assume  that 
the  significance  of  sacrifices  is  derived  entirely  from  their 
"elation  to  Jehovah.  Sacrifices  may  be  likened  to  gifts 
made  to  a  king  by  his  subjects,  and  hence  the  reason- 
ableness of  God's  strong  remonstrance  with  tlie  worldly- 
minded  Jews  (Malachi  1. 8).  If  the  tabernacle,  and  sub- 
sequently the  temple,  were  considered  the  palace  "of  the 
great  King,  then  the  sacrifices  would  answer  to  presents 
as  offered  to  a  monarch  on  various  occasions  by  liis  sub- 
jects; and  in  this  light  they  would  be  the  appropriate 
expressions  of  their  feelings  towards  their  sovereign. 
When  a  subject  wished  to  do  honour  to  his  sovereign, 
to  acknowledge  allegiance,  to  appease  his  anger,  to  sup- 
plicate forgiveness,  or  to  intercede  for  another,  he  brought 
a  present;  and  all  the  ideas  involved  in  sacrifices  corre- 
spond to  these  sentiments— those  of  gratitude,  of  worship, 
of  prayer,  of  confession  and  atonement.  [Bib.  Sac]  23. 
that  mayest  thou  offer,  ifec- The  passage  should  be  ren- 
dered thus:  if  thou  ofier  it  either  for  a  free-will  oflering, 
or  for  a  vow,  it  shall  not  be  accepted.  This  sacrifice  being 
required  to  be  "without  blemish,"  symbolically  implied 
that  the  people  of  God  were  to  dedicate  themselves  wholly 
with  sincere  purposes  of  heart,  and  its  being  required  to 
be  "perfect  to  be  accepted,"  led  them  typically  to  Him 
without  whom  no  sacrifice  could  be  oSered  acceptable  to 
God.  3T,  28.  it  shall  he  seven  days  under  tlie  dam— 
A-nimals  were  not  considered  perfect  nor  good  for  food 
till  the  eighth  day.  As  sacrifices  are  called  the  bread  or 
food  of  God  {v.  25),  to  oflTer  them  immediately  after  birth. 
When  they  were  unfit  to  be  eaten,  would  have  indicated 
a  contempt  of  religion;  and  besides,  this  prohibition,  as 
well  as  that  contained  in  the  following  verse,  inculcated  a 
lesson  of  humanity  or  tenderness  to  the  dam,  as  well  as 
secured  the  sacrifices  from  all  appearance  of  unfeeling 
cruelty. 

CHAPTER   XXIII. 

Ver.  1-4.    Of  Sundry  Feasts.    3.  Speah   unto  the 

children  of  Israel  concerning  the  feasts  of  the  Lord — 

lit,  "the  times  of  assembling,  or  solemnities"  (Isaiah  33. 
20);  and  this  is  a  preferable  rendering,  applicable  to  all 
sacred  seasons  mentioned  in  this  chapter,  even  the  day 
of  atonement,  which  was  observed  as  a  fast.  They  were 
appointed  by  the  direct  authority  of  God,  and  announced 
by  a  public  proclamation,  which  is  called  "the  joyful 
sound"  (Psalm  89.15),  Those  "holy  convocations"  were 
evidences  of  Divine  wisdom,  and  eminently  subservient 
to  the  maintenance  and  diffusion  of  religious  knowledge 
and  piety.  3.  Six  days  shall  -worU  be  done »  hut  tlie 
seventh  day  is  the  sahhath  of  rest— (See  on  Exodus  20. 
8,  9.)  The  Sabbath  has  the  precedence  given  to  it,  and  it 
was  to  be  "  a  holy  convocation,"  observed  by  families  "  in 
their  dwellings;"  where  practicable,  by  the  people  re- 
pairing to  the  door  of  the  tabernacle ;  at  later  periods,  by 
meeting  in  the  schools  of  the  prophets,  and  in  syna- 
gogues. 4.  these  are  the  feasts  of  the  Iiord,  which  ye 
shall  proclaim  in  their  seasons — Their  observance  took 
place  in  the  parts  of  the  year  corresponding  to  our  March, 
May,  and  September.  Divine  wisdom  was  manifested  in 
fixing  them  at  those  periods;  in  winter,  when  the  days 
were  short  and  the  roads  broken  up,  a^long  journey  was 
impracticable ;  while  in  summer  the  harvest  and  vintage 
gave  busy  employment  in  the  fields.  Besides,  another 
reason  for  the  choice  of  those  seasons  probably  was  to 
counteract  the  influence  of  Egyptian  associations  and 
>iabits.  And  God  appointed  more  sacred  festivals  for  the 
00 


Israelites  on  the  month  of  September  than  the  people  of 
Egypt  had  in  honour  of  their  idols.  These  institutions, 
however,  were  for  the  most  part  prospective,  the  ob- 
servance being  not  binding  on  the  Israelites  during  their 
wanderings  in  the  wilderness,  while  the  regular  cele- 
bration was  not  to  commence  till  their  settlement  in 
Canaan. 

5-8.  The  Passover,  the  Iiord's  passovcr — (See  Exo- 
dus 12.2, 14, 18.)  The  institution  of  the  Passover  was  in* 
tended  to  be  a  perpetual  memorial  of  the  circumstances 
attending  the  redemption  of  the  Israelites,  while  it  had 
a  typical  reference  to  a  greater  redemption  to  be  effected 
for  God's  spiritual  people.  On  the  first  and  last  days  of 
this  feast,  the  people  were  forbidden  to  work ;  but  while 
on  the  Sabbath  they  were  not  to  do  any  work,  on  feast 
days  they  were  permitted  to  dress  meat — and  hence  the 
prohibition  is  restricted  to  "no  servile  work."  At  the 
same  time,  those  two  days  were  devoted  to  "holy  con- 
vocation"— special  seasons  of  social  devotion.  In  addition 
to  the  ordinary  sacrifices  of  every  day,  there  were  to  be 
"offerings  by  fire"  on  the  altar  (see  on  Numbers  28.19), 
while  unleavened  bread  was  to  be  eaten  in  families  all 
the  seven  days  (see  1  Corinthians  5. 8). 

9-14.  The  Sheaf  of  First-Fruits.  10.  ye  shall  bring 
a  sheaf  of  tlie  first-fruits  of  your  harvest  unto  the 
priest— A  sheaf,  lit.,  an  omer,  of  the  first-fruits  of  the 
barley  harvest.  The  barley  being  sooner  ripe  than  the 
otlier  grains,  the  reaping  of  it  formed  the  commence- 
ment of  the  general  harvest  season.  The  offering  de- 
scribed in  this  passage  was  made  on  the  16th  of  the  first 
month,  and  the  day  following  the  first  Passover  Sabbath, 
which  was  on  the  15th  (corresponding  to  the  beginning 
of  our  April);  but  it  was  reaped  after  sunset  on  the  pre- 
vious evening  by  persons  deputed  to  go  with  sickles,  and 
obtain  samples  from  diflterent  fields.  These  being  laid 
together  in  a  sheaf  or  loose  bundle,  were  brought  to  the 
court  of  the  temple,  where  the  grain  was  winnowed, 
parched,  and  bruised  in  a  mortar.  Then,  after  some  in- 
cense had  been  sprinkled  on  it,  the  priest  waved  it  aloft 
before  the  Lord  towards  the  four  diflerent  points  of  the 
compass,  took  a  part  of  it  and  threw  it  into  the  fire  of  the 
altar— all  the  rest  being  reserved  to  himself.  It  was  a 
proper  and  beautiful  act,  expressive  of  dependence  on 
the  God  of  nature  and  providence— common  amongst  all 
people,  but  more  especially  becoming  the  Israelites,  who 
owed  their  land  itself  as  well  as  all  it  produced  to  the 
Divine  bounty.  The  offering  of  the  wave-sheaf  sancti- 
fied the  whole  harvest.  (Romans  11.16.)  At  the  same 
time,  this  feast  had  a  typical  character,  and  pre-inti- 
mated  the  resurrection  of  Christ  (1  Corinthians  15.20), 
who  rose  from  the  dead  on  the  very  day  the  first-fruits 
were  offered. 

15-22.  Feast  of  Pentecost.  15.  Ye  shall  count  from 
the  morrow  after  the  Sabbath— t.  e.,  after  the  first  day 
of  the  passover  week,  which  was  observed  as  a  Sabbath. 
16.  Number  fifty  days— The  forty-ninth  day  after  the 
presentation  of  the  first-fruits,  or  the  fiftieth,  including 
it,  was  the  feast  of  Pentecost.  (See  also  Exodus  23.16; 
Deuteronomy  16.9.)  17.  Ye  shall  bring  out  of  your 
habitations  two  wave-loaves  of  t^vo  tenth  deals,  &c. — 
These  loaves  were  made  of  "fine"  or  wheaten  fiour,  the 
quantity  contained  in  them  being  somewhat  more  than  ' 
ten  lbs.  weight.  As  the  wave-sheaf  gave  the  signal  for 
the  commencement,  the  two  loaves  solemnized  the  termi- 
nation of  the  harvest  season.  They  were  the  first-fruits 
of  that  season,  being  ofiered  unto  the  Lord  by  the  priest 
in  name  of  the  whole  nation.  (See  on  Exodus  34.  22.)  The 
loaves  used  at  the  Passover  were  unleavened ;  those  pre- 
sented at  Pentecost  were  leavened — a  difference  which  is 
thus  accounted  for,  that  the  one  was  a  memorial  of  the 
bread  hastily  prepared  at  their  departure,  while  the  other 
was  a  tribute  of  gratitude  to  God  for  their  daily  food, 
which  was  leavened.  !31.  Ye  shall  proclaim  on  the 
self-same  day,  that  it  may  be  an  Iioly  convocation 
unto  youj  ye  shall  do  no  servile  worh  therein — 
Though  It  ej^tended  over  a  week,  the  first  day  only  was 
held  as  a  Sabbath,  both  for  the  national  offering  of  first- 
fruits  and  a  memorial  of  the  giving  of  the  law.  3a.  Thou 


Feast  of  Trumpets. 


LEVITICUS  XXIV,  XXV. 


Sabbath  of  the  Seventh  Year. 


»lmlt  not  make  clean  riddance  of  tl»e  comers  of  tliy 
fields  wlien  tliow  reapest,  &c.— (See  on  ch.  19.  9.)    The 

repetition  of  this  law  here  probably  arose  from  the 
priests  reminding  the  people,  at  the  presentation  of 
the  first-fruits,  to  unite  piety  to  God  with  charity  to 
the  poor. 

23-25.  Feast  of  Trumpets,  in  the  seventh  montit, 
tUe  first  day  of  tlie  montli,  shall  ye  have  a  Sabljath— 
That  was  the  first  day  of  the  ancient  civil  year,  a  me- 
morial of  blowing  of  trumpets— Jewish  writers  say 
that  the  trumpets  were  sounded  thirty  successive  times, 
and  the  reason  for  the  institution  was  for  the  double  pur- 
pose of  announcing  the  commencement  of  the  new  year, 
■which  was  (v.  25)  to  be  religiously  observed  (see  Numbers 
29.3),  and  of  preparing  the  people  for  the  approaching 
solemn  feast.  37-3:3.  there  shall  l»e  a  day  of  atone- 
ment ,  .  .  and  ye  shall  afflict  your  souls— An  unusual 
festival,  at  which  the  sins  of  the  whole  year  were  ex- 
piated. (See  ch.  16.  29-34.)  It  is  here  only  stated  that  tlie 
severest  penalty  was  incurred  by  the  violation  of  this 
day.  33-4:4.  The  feast  of  tabernacles,  for  seven  days 
unto  the  liord— This  festival,  which  was  instituted  in 
grateful  commemoration  of  tlie  Israelites  having  securely 
dwelt  in  booths  or  tabernacles  in  the  wilderness,  was  the 
third  of  the  three  great  annual  festivals,  and,  like  the 
other  two,  it  lasted  a  week.  It  began  on  the  fifteenth  day 
of  the  month,  corresponding  to  the  end  of  our  September 
and  beginning  of  October,  wliicli  was  observed  as  a  Sab- 
bath; and  it  could  be  celebrated  only  at  the.  place  of  the 
sanctuary,  oflTerings  being  made  on  tlie  altar  every  day 
of  Its  continuance.  The  Jews  were  commanded  during 
the  whole  period  of  the  festival  to  dwell  in  booths,  which 
were  erected  on  the  flat  roofs  of  houses,  in  the  streets  or 
fields ;  and  the  trees  made  use  of  are  by  some  stated  to  be 
the  citron,  the  palm,  the  myrtle,  and  tlie  willow,  while 
others  maintain  the  people  were  allowed  to  take  any 
trees  they  could  obtain  that  were  distinguished  for  ver- 
dure and  fragrance.  While  tlie  solid  branches  were  re- 
served for  the  construction  of  tlie  booths,  tlie  ligliter 
branches  were  carried  by  men,  who  marclied  in  tri- 
umphal procession,  singing  psalms,  and  crying  "Ho- 
sanna !"  which  signifies,  "  Save,  we  beseech  thee !"  (Psalm 
118. 15,  25,  26.)  It  was  a  season  of  great  rejoicing.  But  the 
ceremony  of  drawing  water  from  the  pool,  whicli  was 
done  on  the  last  day,  seems  to  have  lieen  tlie  introduc- 
tion of  a  later  period.  (John  7.37.)  Tliat  last  day  was 
the  eighth,  and,  on  account  of  the  scene  at  Siloam,  was 
called  "  the  great  day  of  the  feast."  The  feast  of  ingath- 
ering, when  the  vintage  was  over,  was  celebrated  also  on 
that  day,  and,  as  tlie  conclusion  of  one  of  the  great  festi- 
vals, it  was  kept  as  a  Sabbath. 

CHAPTER   XXIV. 

Ver.  1-23.  Oil  for  the  Lamps.  3.  Command  the  chil- 
dren of  Israel— Tills  is  the  repetition  of  a  law  given  (Ex- 
odus 27.20,21).  pure  oil  olive  beaten— or  cold-drawn, 
which  is  always  of  great  purity.  3,  4r.  Aaron  shall  or- 
der it  from  the  evening  unto  the  morning — Tlie  daily 
presence  of  the  priests  was  necessary  to  superintend  tlie 
cleaning  and  trimming,  of  the  pure  candlestick— so 
called  because  of  pure  gold.  This  was  symbolical  of  the 
liglit  which  ministers  are  to  diffuse  through  the  Cliurch. 
5-9.  Take  fine  flour  and  bake  t-»vclvc  cakes— for  the 
showbread,  as  previously  appointed.  (Exodus  25. 30.)  Those 
cakes  were  baked  by  the  Levites,  the  fiour  being  furnished 
by  the  people  (1  Chronicles  9. 32;  23.  29),  oil,  wine,  and  salt 
being  the  other  ingredients,  (cli.  2. 13.)  two-tenth  deals 
— f.  c,  of  an  ephah— thirteen  and  a  half  lbs.  weight  each ; 
and  on  each  row  or  pile  of  cakes  some  frankincense  was 
strewed,  which,  being  burnt,  led  to  the  showbread  being 
called  "in  offering  made  by  fire."  Every  Sabbath  a  fresh 
supply  was  furnislicd ;  hot  loaves  were  placed  on  the  altar 
Instead  of  the  stale  ones,  which,  having  lain  a  weelc,  were 
removed,  and  eaten  only  by  the  priests,  except  in  cases 
of  necessity.  (1  Samuel  21.  3-6;  also  Luke  6. 3,  4.)  10.  The 
■on  of  an  Israelltish  woman,  &c.— Tills  passage  nar- 
rates the  enactment  of  a  new  law,  with  a  detail  of  the  cir- 


cumstances which  gave  rise  to  it.  The  "mixed  multi- 
tude" that  accompanied  the  Israelites  In  their  exodus 
from  Egypt,  creates  a  presumption  that  marriage  con- 
nections of  the  kind  described  were  not  infrequent.  And 
it  was  mosi  natural,  in  the  relative  circumstances  of  the 
two  people,  that  the  father  should  be  an  Egyptian  and  the 
mother  an  Israelite.  11.  the  Israelltish  w^oman's  sou 
blasphemed  the  name  of  theliord— A  youth  of  this  half- 
blood,  having  quarrelled  with  an  Israelite,  vented  his  rage 
In  some  horrid  form  of  impiety.  It  was  a  common  prac- 
tice among  the  Egyptians  to  curse  their  Idols  when  dis- 
appointed in  obtaining  the  object  of  their  petitions.  The 
Egyptian  mind  of  this  youth  thought  the  greatest  insult 
to  his  opponent  was  to  blaspheme  the  object  of  his  relig- 
ious reverence.  He  spoke  disrespectfully  of  One  who  sus- 
tained the  double  character  of  the  king  as  well  as  the  God 
of  the  Hebrew  people;  and  as  the  offence  was  a  new  one, 
he  was  put  in  ward  till  the  mind  of  the  Lord  was  ascer- 
tained as  to  his  disposal.  14.  Bring  forth  hin»  that 
hath  cursed  without  the  camp— All  executions  took 
place  without  the  camp;  and  this  arrangement  probably 
originated  in  the  idea  that,  as  the  Israelites  were  to  be  "a 
holy  people,"  all  flagrant  offenders  should  be  thrust  out 
of  tiieir  society,  let  all  that  heard  him  lay  their  liands 
upon  his  head,  &c.— The  Imposition  of  hands  formed  a 
public  and  solemn  testimony  against  the  crime,  and  at 
the  same  time  made  the  punishment  legal.  16.  As  ^vell 
the  stranger,  as  he  that  is  bom  in  tl>e  land,  >vhen  lie 
blasphemeth  the  name  of  tlie  liOrd,  shall  be  put  to 
death— Although  strangers  were  not  obliged  to  be  circum- 
cised, yet  by  joining  the  Israelitisli  camp  they  became 
amenable  to  the  law,  especially  that  which  related  to 
blasphemy.  17-22.  He  that  kllleth  any  man  shall 
surely  be  put  to  death— These  verses  contain  a  repetition 
of  some  other  laws,  relating  to  offences  of  a  social  nature, 
the  penalties  for  which  were  to  be  inflicted,  not  by  the 
hand  of  private  parties,  but  through  the  medium  of  the 
judges  Ijefore  whom  the  cause  was  brought.  23.  The  chil- 
dren of  Israel  did  as  tlie  Lord  commanded — The  chap- 
ter closes  with  the  execution  of  Shelomith's  son— and 
stoning  having  afterwards  become  the  established  pun- 
ishment in  all  cases  of  blasphemy,  illustrates  the  fate  of 
Stephen,  who  suffered  under  a  false  imputation  of  that 
crime. 

CHAPTER   XXV. 

Ver.  1-7.  Sabbath  of  the  Seventh  Year.  2-4.  When 
ye  come  to  tlie  land  w^hich  I  give  wnto  you— It  has 

been  questioned  on  what  year,  after  the  occupation  of  Ca- 
naan, the  Sabbatic  year  began  to  be  observed.  Some 
thlnlt  it  was  the  seventh  year  after  their  entrance.  But 
others,  considering  that  as  the  first  six  years  were  spent  In 
the  conquest  and  division  of  the  land  (Joshua  5. 12),  and 
that  the  Sabbatical  year  was  to  be  observed  after  six  years 
of  agriculture,  maintain  that  the  observance  did  not 
commence  till  the  fourteenth  year,  the  land  keep  a  Sab- 
bath unto  the  Lord— This  Was  a  very  peculiar  arrange- 
ment. Not  only  all  agricultural  processes  were  to  be  in- 
termitted every  seventh  year,  but  the  cultivators  had  no 
right  to  the  soil.  It  lay  entirely  fallow,  and  its  sponta- 
neous produce  was  the  common  property  of  the  poor  and 
the  stranger,  the  cattle  and  game.  This  year  of  rest  was 
to  invigorate  the  productive  powers  of  the  land,  as  the 
weekly  Sabbath  was  a  refreshment  to  men  and  cattle.  It 
commenced  immediately  after  the  feast  of  ingathering; 
and  it  was  calculated  to  teach  the  people,  in  a  remarkable 
manner,  the  reality  of  the  presence  and  providential 
power  of  God. 

8-23.  The  Jubilee.  Thou  shalt  number  seven  Sab« 
baths  of  years— This  most,«xtraordinary  of  all  civil  in- 
stitutions, which  received  the  name  of  "Jubilee"  from  a 
ITebrciv  word  signifying  a  musical  instrument,  a  horn  or 
trumpet,  began  on  the  tenth  day  of  the  seventh  month, 
or  the  great  day  of  atonement,  when,  by  order  of  the  pub- 
lic authorities,  the  sound  of  trumpets  proclaimed  the  be- 
ginning of  the  universal  redemption.  All  prisoners  and 
captives  obtained  their  liberties,  slaves  were  declared 
free,  and  debtors  were  absolved.    The  land,  as  on  the  Sab- 

91 


The  Jvbilee. 


LEVITICUS  XXVI. 


A  Blessing  to  the  Obedient. 


batlc  year,  was  neither  sowed  nor  reaped,  but  allowed  to 
enjoy  with  its  inhabitants  a  Sabbath  of  repose ;  and  its 
natural  produce  was  the  common  property  of  all.  More- 
over, every  inheritance  throughout  the  land  of  Judea  was 
restored  to  its  ancient  owner,  ye  shall  liollow  tlie  fif- 
tietU  year— Much  difference  of  opinion  exists  as  to 
whether  the  jubilee  was  observed  on  the  forty-ninth,  or, 
in  round  numbers,  it  is  called  the  fiftieth.  The  prevailing 
opinion,  both  in  ancient  and  modern  times,  has  been  in 
favour  of  the  latter,  la.  Ye  shall  eat  tlie  increase  there- 
of out  of  the  field,  &c.— All  that  the  ground  yielded  spon- 
taneously during  that  period  might  be  eaten  for  their 

*  necessary  subsistence,  but  no  persons  were  at  liberty  to 
hoard  or  form  a  private  stock  in  reserve.  13.  Ye  shall 
return  every  man  unto  lUs  possession,  &c. — Inherit- 
ances, from  whatever  cause,  and  how  frequently  soever 
they  had  been  alienated,  came  back  into  tlie  hands  of  the 
original  proprietors.  This  law  of  entail,  by  which  the  right 
heir  could  never  be  excluded,  was  a  provision  of  great 
wisdom  for  preserving  families  and  tribes  perfectly  dis- 
tinct, and  their  genealogies  faithfully  recorded,  in  order 
that  all  might  have  evidence  to  establish  their  right  to  the 
ancestral  property.  Hence  the  tribe  and  family  of  Christ 
were  readily  discovered  at  liis  birth.  17.  Ye  shall  not 
oppress  one  another,  l>»it  thou  shalt  fear  tliy  God — This, 

*  which  is  the  same  as  v.  U,  related  to  tlie  sale  or  purchase  of 
possessions,and  theduty  of  payingan  honestand  equitable 
'•egard,  on  both  sides,  to  the  limited  period  during  which 
the  bargain  could  stand.  Tiie  object  of  the  legislator  was,  as 
far  as  possible,  to  maintain  the  original  order  of  families, 
and  an  equality  of  condition  among  the  people,  !31, 33.  I 
«vill  command  my  hlessing  upon  you  in  tlie  sixth 
year,  and  it  shall  bring  forth  fruit  for  three  years,  »fec. 
—A  provision  was  made,  by  the  special  interposition  of  God, 
to  supply  the  deficiency  of  food  which  would  otlierwise 
have  resulted  from  the  suspension  of  all  labour  during 
the  Sabbatic  year.  Tlie  sixth  year  was  to  yield  a  mirac- 
ulous supply  for  three  continuous  years.  And  tlie  remark 
Is  applicable  to  the  year  of  Jubilee  as  well  as  the  Sabbatic 
year.  (See  allusions  to  this  extraordinary  provision  in  2 
Kings  19. 29 ;  Isaiali  37.  30.)  None  but  a  legislator  wlio  was 
conscious  of  acting  under  Divine  authority  would  have 
staked  his  character  on  so  singular  an  enactment  as  that 
of  the  Sabbatic  year;  and  none  Ijut  a  people  who  liad  wit- 
nessed tlie  fulfilment  of  the  Divine  promise  would  have 
been  induced  to  suspend  their  agricultural  preparations 
on  a  recurrence  of  a  periodical  jubilee.  33-33.  The  land 
shall  not  be  sold  for  ever — or,  "be  quite  cut  off,"  as  the 
margin  better  renders  it.  The  land  was  God's,  and,  in 
prosecution  of  an  important  design,  he  gave  it  to  the  peo- 
ple of  his  choice,  dividing  it  amongst  their  tribes  and 
families — wlio,  however,  held  it  of  Ilini  merely  as  tenants 
at  will,  and  had  no  riglit  or  power  of  disposing  of  it 
to  strangers.  In  necessitous  circumstances,  individuals 
might  effect  a  temporary  sale.  But  tliey  possessed  the 
right  of  redeeming  it,  at  any  time,  on  payment  of  an  ade- 
quate compensation  to  tlie  present  liolder;  and  liy  the 
enactments  of  the  Jubilee  they  recovei'ed  it  free— so  tliat 
the  land  was  rendered  inalienable.  (See  an  exception  to. 
this  law,  ch,  27.  20.)  39-31.  If  a  man  sell  a  divelling- 
Uouse  in  a  trailed  city,  tlien  lie  may  redeem  it  M'ltliin 
a  whole  year  after  it  is  sold — All  sales  of  houses  were 
subject  to  the  same  condition.  But  there  was  a  difference 
between  the  houses  of  villages,  which,  being  connected 
with  agriculture,  were  treated  as  parts  of  the  land ;  and 
houses  possessed  by  trading  people  or  foreigners  in  walled 
towns,  which  could  only  be  redeemed  witliin  the  year 
after  the  sale ;  if  not  then  redeemed,  these  did  not  revert 
to  the  former  owner  at  the  Jubilee,  33-34.  Notwith- 
standing, the  cities  of  the  Levites,  &c.— The  Levites, 
having  no  possession^  but  their  towns  and  their  houses, 
the  law  conferred  on  them  the  same  privileges  that  were 
granted  to  the  lands  of  the  other  Israelites.  A  certain 
portion  of  the  lands  surrounding  the  Levitical  cities  was 
appropriated  to  them  for  the  pasturage  of  their  cattle  and 
9ocks.  (Numbers  35,  4, 5.)  This  was  a  permanent  endow- 
Hent  for  the  support  of  the  ministry,  and  could  not  be 
-ienated  for  any  time.    The  Levites   however,  were  at 

92 


liberty  to  make  exchanges  amongst  themselves;  and  a 
priest  might  sell  his  house,  garden,  and  right  of  pasture 
to  another  priest,  but  not  to  an  Israelite  of  another  tribe. 
(Jeremiah  41. 7-9.)  35-38.  If  thy  brother  be  tvaxen  poor, 
relieve  him- This  was  a  most  benevolent  provision  for 
the  poor  and  unfortunate,  designed  to  aid  them  or  alle- 
viate the  evils  of  their  condition.  Whether  a  native 
Israelite  or  a  mere  sojourner,  his  richer  neighbour  was 
required  to  give  him  food,  lodging,  and  a  supply  of  money 
without  usury.  Tlie  latter  was  severely  condemned  (Psalm 
15.  5;  Ezekiel  18.  8, 17),  but  the  prohibition  cannot  be  con- 
sidered as  applicable  to  the  modern  practice  of  men  in 
business  borrowing  and  lending  at  legal  rates  of  interest. 
39-40.  If  thy  brother  be  -^vaxen  poor,  and  be  sold 
unto  thee,  thou  shalt  not  compel  him  to  serve  as  a 
bond-servant — An  Israelite  might  be  compelled,  through 
misfortune,  not  only  to  mortgage  his  inheritance,  but 
himself.  In  the  event  of  his  being  reduced  to  tliis  dis- 
tress, he  was  to  be  treated  not  as  a  slave,  but  a  hired  ser- 
vant, whose  engagement  was  temporary,  and  who  might, 
through  the  friendly  aid  of  a  relative,  be  redeemed  at  any 
time  before  the  Jubilee.  The  ransom  money  was  deter- 
mined on  a  most  equitable  principle.  Taking  account  of 
the  number  of  years  from  the  proposal  to  redeem  and  the 
Jubilee,  oi  the  current  wages  of  labour  for  that  time,  and 
multiplying  the  remaining  years  by  that  sum,  the  amount 
was  to  be  paid  to  the  master  for  his  redemption.  But  if 
no  such  friendly  interposition  was  made  for  a  Hebrew 
slave,  he  continued  in  servitude  till  the  year  of  Jubilee, 
when,  as  a  matter  of  course,  he  regained  his  liberty,  as 
well  as  his  inheritance.  Viewed  in  the  various  aspects  in 
which  it  is  presented  in  this  chapter,  the  Jubilee  was  an 
admirable  institution,  and  subservient  in  an  eminent 
degree  to  uphold  the  interests  of  religion,  social  order, 
and  freedom  amongst  the  Israelites. 

CHAPTER  XXVI. 

Ver.  1,  2.    Of  Idolatry.    1.  Ye  shall  make   you  -no 

idols— Idolatry  had  been  previously  forbidden  (Exodus 
20.  4, 5),  but  the  law  was  repeated  here  with  reference  to 
some  particular  forms  of  it  that  were  very  prevalent 
among  the  neighbouring  nations,  a  standing  image— 
i.  p.,  upright  pillar,  the  image  of  stone— ?".  e.,  an  obelisk, 
inscribed  with  hieroglyphical  and  superstitious  charac- 
ters. The  former  denoting  the  common  and  smaller 
pillars  of  the  Sj^rians  or  Canaanites;  the  latter,  pointing 
to  the  large  and  elaborate  obelisks  which  the  Egyptians 
worshipped  as  guardian  divinities,  or  used  as  stones  of 
adoration  to  stimulate  religious  worship.  The  Israelites 
were  enjoined  to  beware  of  them,  3.  Ye  shall  keep 
jny  Sabbatlis,  and  reverence  my  sanctuary — Very  fre- 
quentlj',  in  this  book  of  tlie  Law,  the  Sabbath  and  the 
sanctuary  are  mentioned  as  antidotes  to  idolatry. 

3-13.  A  Blessixg  TO  THE  Obedient.  3.  If  yeivalk  in 
my  statutes— In  that  covenant  into  which  God  graciously 
entered  with  the  people  of  Israel,  He  promised  to  bestow 
upon  them  a  variety  of  blessings,  so  long  as  they  con- 
tinued obedient  to  Him  as  their  Almighty  Ruler;  and  in 
their  subsequent  history  that  people  found  every  promise 
amply  fulfilled,  in  the  enjoyment  of  plenty,  peace,  a  pop- 
ulous country,  and  victory  over  all  enemies.  4.  I  will 
give  you  rain  in  due  season,  and  the  land  simll  yield 
her  increase— Rain  seldom  fell  in  Judea  except  at  two 
seasons— the  former  rain  at  the  end  of  autumn,  the  seed- 
time; and  the  latter  rain  in  spring,  before  the  beginning 
of  harvest.  (Jeremiah  5.  24.)  5.  Your  threshing  shall 
reach  unto  the  vintage,  and  the  vintage  sliall  reach 
unto  tlie  sowing-time,  &c.— The  barley  harvest  in  Judea 
was  about  the  middle  of  April;  the  wheat  harvest  about 
six  weeks  after,  or  in  the  beginning  of  June.  After  the 
harvest  comes  the  vintage,  and  fruit  gathering  towards 
the  latter  end  of  July.  Moses  led  the  Hebrews  to  believe, 
that,  provided  they  were  faithful  to  God,  there  would  be 
no  idle  time  between  the  harvest  and  vintage,  so  great 
would  be  the  increase.  (See  Amos  9.  13.)  This  promise 
would  be  very  animating  to  a  people  who  had  come  from 
a  country  where,  for  three  months,  they  were  pent  up 


A  Cum  to  the  Disobedient. 


LEVITICUS  XXYII. 


Conceminij   Vowt, 


without  being  able  to  walk  abroad,  from  the  fields  being 
under  water.  10.  Ye  sliall  eat  old  store— Their  stock  of 
old  corn  would  be  still  unexhausted  and  large  when  the 
next  harvest  brought  a  new  supply.  13.  I  Ixave  broken 
tlie  bands  of  your  yoke,  and  made  yon  go  upriglit— a 
metaphorical  expression  to  denote  their  emancipation 
from  Egj'ptian  slavery. 

11-39.  A  CUESE  TO  THE  DISOBEDIENT.  Bnt  if  ye  will 
not  hearken  unto  me,  &c.— In  proportion  to  the  great 
and  manifold  privileges  bestowed  upon  the  Israelites, 
would  be  the  extent  of  their  national  criminality  and 
the  severity  of  their  national  punishments  if  they  dis- 
obeyed. 16.  1  will  even  appoint  over  you  terror— 
the  falling  sickness.  [Patkick.]  consumption  and  tlie 
1>nmlng  ague— Some  consider  these  as  symptoms  of 
the  same  disease;  consumption  followed  by  the  shiver- 
ing, burning,  and  sweating  fits  that  are  the  usual  con- 
comitants of  that  malady.  According  to  the  Septuagint, 
ague  is  "the  jaundice,"  which  disorders  the  eyes  and  pro- 
duces greatdepression  of  spirits.  Others,  however,  consider 
the  word  as  referring  to  a  scorching  wind ;— no  certain  ex- 
planation can  be  given.  18.  If  ye  -^vlU  not  yet  for  all  tUls 
liearken  unto  me,  then  I  will  punish  you  seven  times 
more — t.  c,  with  far  more  severe  and  protracted  calami  t  ies. 
19.  AVill  make  your  heaven  as  Iron,  and  your  earth  as 
brass — No  figures  could  have  been  employed  to  convey  a 
better  idea  of  severe  and  long-continued  famine.  H'i.  1 
'Will  send  ^vlld  beasts  among  you — Tliis  was  one  of  the 
four  judgments  threatened  (Ezekiel  11. 21 ;  see  also  2  Kings 
2. 4).  your  highways  sliall  be  desolate — Trade  and  com- 
merce will  be  destroyed — freedom  and  safety  will  be  gone 
— neither  stranger  nor  native  will  l)e  found  on  the  roads 
(Isaiah  33. 8).  Thisis  an  exact  picture  of  the  present  state  of 
the  Holy  Land,  which  has  long  lain  in  a  state  of  desola- 
tion, brought  on  by  the  sins  of  tlie  ancient  Jews.  'iG, 
Ten  women  sliall  bake  your  bread  in  one  oven,  &c. — 
The  bread  used  in  families  is  usually  baked  Ijy  women, 
and  at  home.  But  sonactinios  also,  in  times  of  scarcity,  it  is 
baked  in  public  ovens  for  want  of  fuel;  and  tlie  scarcity 
predicted  liere  would  he  so  great,  tliat  one  oven  would  be 
Kufiicieiit  to  bake  as  mucli  as  ten  women  used  in  ordinary 
occasions  to  provide  for  family  use;  and  even  tliis  scanty 
portion  of  bread  would  be  distributed  by  weight  (Ezekiel 
4. 1'i).  J29.  Ye  sliall  eat  the  tlcsh  of  your  sons — The  re- 
volting picture  was  actually  exhibited  at  the  siege  of  Sa- 
maria, at  the  siege  of  Jerusalem  Ijy  Nebuchadnezzar 
(Lamentations  4. 10),  and  at  the  destruction  of  that  city  by 
the  Romans.  (SeconDeuteronomy  28.)  30.  I  will  destroy 
your  higli  places— Consecrated  enclosures  on  tlie  tops  of 
mountains,  or  on  little  hillocks,  raised  for  practising  the 
rites  of  idolatry.  Cut  do-*vn  your  Images — According  to 
Bome,  those  images  were  made  in  tlie  form  of  chariots  (2 
Kings  2!.  11);  according  to  others,  they  were  of  a  conical 
form,  like  small  pyramids.  Reared  in  lionour  of  the  sun, 
they  were  usually  placed  on  a  very  high  situation,  to 
enable  the  worshippers  to  have  a  better  view  of  the  rising 
Bun.  They  were  forbidden  to  the  Israelites,  and  when  set 
up,  ordered  to  be  destroyed.  Cast  your  carcasses  upon 
the  carcasses  of  your  idols,  Ac— Like  the  statues  of 
idols,  which,  when  broken,  lie  neglected*  and  contemned, 
the  Jews  during  the  sieges  and  subsequent  captivity  often 
wanted  the  rites  of  sepulture.  31.  I  will  make  your 
cities  waste— This  destruction  of  its  numerous  and  flour- 
ishing cities,  which  was  brought  upon  Judea  through  the 
Bins  of  Israel,  took  place  by  the  forced  removal  of  the 
people  during,  and  long  after,  the  captivity.  But  it  is 
realized  to  a  far  greater  extent  now.  Bring  your  sanc- 
tuaries unto  desolation,  and  I  will  not  smell  the 
•avour  of  your  sweet  odour»— The  tabernacle  and  tem- 
ple, as  is  evident  from  the  tenor  of  the  subsequent  clause. 
In  which  God  announces  that  He  will  not  accept  or 
regard  their  sacrifices.  33.  I  will  scatter  you  among 
the  heathen,  &c.— as  was  done  when  the  elite  of  the  na- 
tion were  removed  into  Assyria,  and  placed  in  various 
parts  of  the  kingdom.  34.  Then  shaU  the  land  enjoy 
her  Sabbaths,  as  long  as  it  lleth  desolate,  &c.— A  long 
arrear  of  Sabbatic  years  had  accumulated  through  the 
avarice  and  apostasy  of  the  Israelites,  who  had  deprived 


their  land  of  its  appointed  season  of  rest.  The  number 
of  those  Sabbatic  years  seems  to  have  been  seventy,  as  de- 
termined by  the  duration  of  the  captivity.  This  early 
prediction  is  very  remarkable,  considering  that  the  usual 
policy  of  the  Assyrian  conquerors  was  to  send  colonics  to 
cultivate  and  inliabit  their  newly-acquired  provinces.  38. 
Tlie  land  of  your  enemies  shall  eat  you  up,  &c. — On 
the  removal  of  the  ten  tribes  into  captivity,  they  never 
returned,  and  all  traces  of  them  were  lost.  40-45.  If  they 
shall  confess  their  iniquity,  &c.— This  passage  holds  out 
the  gracious  promise  of  Divine  forgiveness  and  favour  on 
their  repentance,  and  their  happy  restoration  to  their 
land,  in  memory  of  the  covenant  made  with  their  fathers 
(Romans  2).  46.  These  are  the  statutes  and  judgments 
and  la-»vs— It  has  been  thought  by  some  that  the  last 
chapter  was  originally  placed  after  the  twenty-fifth 
[Adam  Clarke],  while  others  consider  that  the  next 
chapter  was  added  as  an  appendix,  in  consequence  of 
many  people  being  influenced  by  the  promises  and 
threats  of  the  preceding  one,  to  resolve  that  they  would 
dedicate  themselves  and  their  possessions  to  the  service 
of  God.    [Calmet.] 

CHAPTEE    XXVII. 

Ver.  1-19.  Concerning  Vows.  2-8.  "When  a  man 
sliall  make  a  singular  vo-%v,  &c. — Persons  have,  at  all 
times  and  in  all  places,  been  accustomed  to  present  votive 
offerings,  either  from  gratitude  for  benefits  received,  or  in 
the  event  of  deliverance  fi'om  apprehended  evil.  And 
Moses  was  empowered,  by  Divine  authority,  to  prescribe 
the  conditions  of  this  voluntary  duty,  the  person  shall 
be  for  the  Lord,  &c.— better  rendered  thus :—"  According 
to  thy  estimation,  the  persons  shall  be  for  the  Lord." 
Persons  might  consecrate  themselves  or  their  children  to 
the  Divine  service,  in  some  inferior  or  servile  kind  of 
work  about  the  sanctuary  (1  Samuel  3. 1).  In  the  event  of 
any  change,  the  persons  so  devoted  had  the  privilege  in 
their  power  of  redeeming  themselves;  and  this  chapter 
specifies  the  amount  of  the  redemption  money,  which  the 
priest  had  the  discretionary  power  of  I'educing,  as  circum- 
stances might  seem  to  require.  Those  of  mature  age,  be- 
tween twenty  and  sixty,  being  capable  of  the  greatest 
service,  were  rated  highest;  young  people,  from  five  till 
twenty,  less,  because  not  so  serviceable;  infants,  though 
devotable  by  their  parents  before  birth  (1  Samuel  1. 11), 
could  notbeoflTered  nor  redeemed  till  a  month  after  it; 
old  people  were  valued  below  the  young,  but  above  chil- 
dren ;  and  the  poor— in  no  case  freed  from  payment,  in 
order  to  prevent  the  rash  formation  of  vows— were  rated 
according  to  their  means.  9-13.  If  it  be  a  beast  whereof 
men  bring  an  offering  unto  the  Lord — a  clean  beast ; 
after  it  had  been  vowed,  it  could  neither  be  employed  in 
common  purposes  nor  exchanged  for  an  equivalent— it 
must  be  sacrificed— or  if,  through  some  discovered  blem- 
ish, it  was  unsuitable  for  the  altar,  it  might  be  sold,  and 
the  money  applied  for  the  sacred  service.  If  an  unclean 
beast — such  as  an  ass  or  camel,  for  instance— had  been 
vowed,  it  was  to  be  appi'opriated  to  the  use  of  the  priest 
at  the  estimated  value,  or  it  might  be  redeemed  by  the 
pei"son  vowing  on  payment  of  that  value,  and  the  ad- 
ditional fine  of  a  fifth  more.  14-16.  AVhen  a  man  shall 
sanctify  his  liouse  to  be  holy  unto  the  Lord,  &c. — In 
this  case,  the  house  having  been  valued  by  the  priest  and 
sold,  the  proceeds  of  the  sale  were  to  be  dedicated  to  the 
sanctuary.  But  If  the  owner  wished,  on  second  thoughts, 
to  redeem  It,  he  might  have  it  by  adding  a  fifth  part  to 
the  price.  lG-!24.  If  a  man  shall  sanctify  unto  the 
Lord  some  part  of  a  field  of  his  possession,  (&c. — In  the 
case  of  acquired  property  in  land,  if  not  redeemed,  it  re- 
turned to  the  donor  at  the  Jubilee  ;  whereas  the  part  of  a 
hereditary  estate,  which  had  been  vowed,  did  not  revert 
to  the  owner,  but  remained  attached  in  perpetuity  to  the 
sanctuary.  The  reason  of  this  remarkable  diflference  was 
to  lay  every  man  under  an  obligation  to  redeem  tho 
property,  or  stimulate  his  nearest  kinsman  to  do  ft.  In 
order  to  prevent  a  patrimonial  inheritance  going  out  from 
any  family  in  Israel.    HO,  »T.  Only  the  ftrstlings  of  the 

93 


Moses  Numbering  the  Men  of  War. 


NUMBERS  I. 


The  Levites  Exempted. 


beasts— These,  In  the  case  of  clean  beasts,  being  conse- 
crated to  God  by  a  universal  and  standing  law  (Exodus 
13. 12;  M.  19),  could  not  be  devoted ;  and  in  that  of  unclean 
beasts,  were  subject  to  the  rule  mentioned  (v.  11, 12).  38, 
fi9.  No  devoted  thing  tliat  a  man  shall  flevote  unto 
the  Iiord  of  all  that  he  hath,  shall  be  sold  or  redeemed 
— This  relates  to  vows  of  the  most  solemn  kind — the  de- 
votee accompanying  his  vow  with  a  solemn  imprecation 
on  himself  not  to  fall  in  accomplishing  his  declared  pur- 
pose, shall  surely  be  put  to  death— This  announcement 
Imported  not  that  the  person  was  to  be  sacrificed  or 
doomed  to  a  violent  death ;  but  only  that  he  should  re- 
main till  death  unalterably  in  the  devoted  condition. 
Tlie  preceding  regulations  were  evidently  designed  to 
prevent  rashness  in  vowing  (Ecclesiastes  5. 4),  and  to  en- 
courage serious  and  considerate  reflection  in  all  matters 
between  God  and  the  soul.  (Luke  21. 4.)  30-33.  All  the 
tithe  of  the  land,  whether  of  the  seed  of  the  land — 
This  law  gave  the  sanction  of  Divine  authority  to  an  an- 


cient usage.  (Genesis  14.20;  28.22.)  The  whole  produce 
of  the  land  was  subjected  to  the  tithe  tribute — it  was  a 
yearly  rent  which  the  Israelites,  as  tenants,  paid  to  God, 
the  owner  of  the  land,  and  a  thank  offering  they  ren- 
dered to  Him  for  the  bounties  of  His  providence.  (See  Pro- 
verbs 3.  9;  1  Corinthians  9. 11 ;  Galatians  6.  6.)  33.  What- 
soever passetli  under  the  rod,  &c. — This  alludes  to  the 
mode  of  taking  the  tithe  of  cattle,  which  were  made  to 
pass  singly  through  a  narrow  gateway,  where  a  person 
with  a  rod,  dipped  in  ochre,  stood,  and  counting  them, 
marked  the  baclt  of  every  tenth  best,  whether  male  or 
female,  sound  or  unsound.  34.  These  are  the  com- 
mandments, &c. — The  laws  contained  in  this  book,  for  the 
most  part  ceremonial,  had  an  important  spiritual  bearing, 
the  study  of  which  is  highly  instructive.  (Romans  10,4; 
Hebrews  4.2;  12.18.)  They  imposed  a  burdensome  yoke 
(Acts  15. 10),  but  yet  in  the  infantine  age  of  the  Church 
formed  the  necessary  discipline  of  "a  schoolmaster  to 
Christ." 


THE    FOUETH    BOOK  OF  MOSES,   CALLED 


ISrUMBEKS. 


CHAPTER    I. 

Ver.  1-54.  Moses  Numbering  the  Men  of  War.  1.  On 
the  first  day  of  the  second  month,  &c.— Thirteen  months 
had  elapsed  since  the  exodus.  About  one  month  had 
been  occupied  in  the  journey;  and  the  rest  of  the  period 
had  been  passed  in  encampment  amongst  the  recesses  of 
Sinai,  where  the  transactions  took  place,  and  the  laws,  re- 
ligious and  civil,  were  promulgated,  which  are  contained 
in  the  two  preceding  books.  As  tlie  tabernacle  was 
pi'ected  on  the  first  day  of  the  first  month,  and  the  order 
here  mentioned  was  given  on  the  first  day  of  the  second, 
Kome  thinlt  the  laws  in  Leviticus  were  all  given  in  one 
month.  The  Israelites  having  been  formed  into  a  sep- 
arate nation,  under  tlie  special  government  of  God  as 
their  King,  it  was  necessary,  before  resuming  tlieir  march 
towards  the  promised  land,  to  put  them  into  good  order. 
And  accordingly  Moses  was  commissioned,  along  with 
Aaron,  to  take  a  census  of  the  people.  This  census  was 
incidentally  noticed  (Exodus  38.  26),  in  reference  to  the 
poll-tax  for  the  works  of  the  tabernacle;  but  it  is  here 
described  in  detail,  in  order  to  show  the  relative  increase 
and  military  strength  of  tlie  different  tribes.  The  enume- 
ration was  confined  to  those  capable  of  bearing  arms,  and 
it  was  to  be  made  with  a  careful  distinction  of  the  tribe, 
family,  and  household  to  which  every  individual  be- 
longed. By  this  rule  of  summation  many  important 
advantages  were  secured — an  exact  genealogical  register 
was  formed— the  relative  strength  of  each  tribe  was  ascer- 
tained, and  tlie  reason  found  for  arranging  the  order  of 
precedence  in  march  as  well  as  disposing  the  different 
tribes  in  camp  around  the  tabernacle.  Tlie  promise  of 
God  to  Abraham  was  seen  to  be  fulfilled  in  the  extraordi- 
nary increase  of  his  posterity,  and  provision  made  for 
ti'acing  the  regular  descent  of  the  Messiah.  3.  Aaron 
shall  number  them  by  their  armies — or  companies.  In 
their  departure  from  Egypt  they  were  divided  into  five 
grand  companies  (Exodus  13. 18),  but  from  the  sojourn  in 
the  wilderness  to  the  passage  of  the  Jordan  they  were 
formed  into  four  great  divisions.  Tlie  latter  is  here  re- 
ferred to.  4-16.  With  you  there  sliall  be  a  man  of 
every  tribe,  &c.— The  social  condition  of  the  Israelites  in 
the  wilderness  bore  a  close  resemblance  to  that  of  the  no- 
mad tribes  of  the  East  in  the  present  day.  The  head  of 
the  tribe  was  a  hereditary  dignity,  vested  in  the  eldest 
son  or  some  other  to  whom  the  right  of  primogeniture 
was  transferred,  and  under  whom  were  other  inferior 
heads,  also  hereditary,  among  the  different  branches  of 
the  tribe.  The  Israelites  being  divided  into  twelve  tribes, 
94 


there  were  twelve  chiefs  appointed  to  assist  in  taking  the 
census  of  the  people.  5.  These  are  the  names  of  the 
men  that  shall  stand  -with  you,  &c. — Each  is  designated 
by  adding  the  name  of  the  ancestors  of  his  tribe,  the  peo- 
ple of  which  were  called  "Beni-Reuben,  Beni-Levi,"  sons 
of  Reuben,  sons  of  Levi,  according  to  the  custom  of  the 
Arabs  still,  as  well  as  other  nations  which  are  divided 
into  clans,  as  the  Macs  of  Scotland,  the  Aps  of  Wales,  and 
and  the  O's  and  the  Fltz's  of  Ireland.  [Chalmers.]  16- 
18.  These  ivcre  the  rcno^vned — lit.,  the  called  of  the  con- 
gregation, summoned  by  name ;  and  they  entered  upon  the 
survey  the  very  day  the  order  was  given,  by  their  polls 
— individually,  one  by  one.  19.  As  the  Lord  cont- 
mauded  Moses,  &c. — The  numbering  of  the  people  was 
hot  an  act  sinful  in  itself,  as  Moses  did  it  by  Divine  ap- 
pointment; but  David  incurred  guilt  by  doing  it  without 
the  authority  of  God.  (See  on  2  Samuel  24.  10.)  30-44:. 
These  are  those  that  'were  numbered^ — In  this  registra- 
tion the  tribe  of  Judah  appears  the  most  numerous;  and 
accordingly,  as  the  pre-eminence  had  been  assigned  to  it 
by  Jacob,  it  got  tlie  precedence  in  all  the  encampments  of 
Israel.  Of  the  two  half  tribes  of  Joseph,  who  is  seen  to  be 
"  a  fruitful  bough,"  that  of  Ephraim  was  the  larger,  as  had 
been  predicted.  The  relative  increase  of  all,  as  in  the  two 
just  mentioned,  was  owing  to  the  special  blessing  of  God, 
conformably  to  the  prophetic  declaration  of  the  dying  pa- 
triarch. But  the  Divine  blessing  is  usually  conveyed 
through  the  influence  of  secondary  causes;  and  there  Is 
reason  to  believe  tliat  the  relative  populousness  of  the 
tribes  would,  under  God,  depend  upon  the  productiveness 
of  the  respective  localities  assigned  to  them.  45,  46.  All 
they  tliat  'were  numbered  'were  six  hundred  thousand^ 
«fcc. — What  an  astonishing  increase  from  seventy-five  per- 
sons who  went  down  to  Egypt  about  215  years  before,  and 
who  were  subjected  to  the  greatest  privations  and  hard- 
ships! And  yet  this  enumeration  was  restricted  to  men 
from  20  years  and  upwards.  Including  women,  children, 
and  old  men,  together  with  the  Levites,  the  whole  popu- 
lation of  Israel,  on  the  ordinary  principles  of  computa- 
tion, amounted  to  about  2,400,000.  47-54.  But  the  Le- 
vites -^vere  not  niimbered  among  them — They  were 
obliged  to  keep  a  register  of  tlieir  own.  They  were  con- 
secrated to  the  priestly  office,  which  in  all  countries  has 
been  exempted  customarily,  and  in  Israel  by  the  express 
authority  of  God,  from  military  service.  The  custody  of 
the  things  devoted  to  the  Divine  service  was  assigned  to 
them  so  exclusively,  that  "no  stranger  "—t.  e,,  no  person, 
.not  even  an  Israelite  of  any  other  tribe,  was  allow.! 


The  Order  of  the  Tribes  in  their  Tents. 


KUMBEES  II,  III. 


The  Leviks'  Service. 


under  penalty  of  death,  to  approach  these,  and  hence  they 
encamped  round  the  tabernacle,  that  there  should  be  no 
manifestation  of  the  Divine  displeasure  among  the  peo- 
ple. Thus  the  numljerlng  of  the  people  was  subservient 
to  the  separation  of  the  Levites  from  those  Israelites  who 
•were  fit  for  military  service,  and  to  the  practical  intro- 
duction of  the  law  respecting  the  first-born,  for  whom  the 
tribe  of  Levi  became  a  substitute. 

CHAPTER   II. 

Ver.  1-34.    The  Order  of  the  Tribes  in  their  Tents. 
a.  Every  main  shall  pitcH  by  Ws  own  standard  with 
the  ensign  of  their  father's  house— Standards  were  vis- 
ible signs  of  a  certain  recognized  form  for  directing  the 
movements  of  large  bodies  of  people.    As  tlie  Israelites 
were  commanded  to  encamp  "each  by  his  own  standard, 
with  the  ensign  of  their  father's  house,"  the  direction  has 
been  considered  as  implying  that  they  possessed  three 
varieties— (1.)  the  great  tribal  standards,  which  served  as 
rallying-points  for  the  twelve  large  clans  of  the  people; 
(2.)  the  standards  of  the  subdivided  portions;  and,  (3.) 
those  of  families  or  houses.    The  latter  must  have  been 
absolutely  necessary,  as  one  ensign  only  for  a  tribe  would 
not  have  been  visible  at  the  extremities  of  so  large  a  body. 
We  possess  no  authentic  information  as  to  their  forms, 
material,  colours,  and  devices.     But  it  is  probable  that 
they  might  bear  some  resemblance  to  those  of  Egypt,  only 
stripped  of  any  idolatrous  symbols.     These  were  of  an 
umbrella  or  a  fan-like  form,  made  of  ostrich  feathers, 
shawls,  &c.,  lifted  on  the  points  of  long  poles,  which  were 
borne,  either  like  the  sacred  central  one,  on  a  car,  or  on 
men's  shoulders,  whilst  others  might  be  like  the  beacon 
lights  which  are  set  on  poles  by  Eastern  pilgrims  at  night. 
Jewish  writers  say  that  the  standards  of  the  Hebrew 
tribes  were  symbols  borrowed  from  tlae  proplietic  Ijlessing 
of  Jacob— Judah's  being  a  lion,  Benjamin's  a  wolf,  &c. ; 
and  that  the  ensigns  or  banners  were  distinguished  by 
their  colours— the  colours  of  each  tribe  being  tlic  same  as 
that  of  the  precious  stone  representing  tliat  tril)e  in  the 
breastplate  of  the  high  priest,    far  off  about  the  taber- 
nacle of  the  congregation  shall  they  pitch — i".  e.,  over 
against,  at  a  reverential  distance.    Tlie  place  of  every 
tribe  is  successively  and  specifically  descrilied,  because 
each  had  a  certain  part  assigned  both  in  the  order  of 
march  and  the  disposition  of  the  encampment.     3.  On 
the  east  side  toward  the  rising  of  the  sun  shall  they 
of  the  standard  of  the  camp  of  Judah  pitch,  &c. — Judah 
was  placed  at  the  head  of  a  camp  composed  of  three  tribes 
rallying  under  its  standard,  said  to  have  combined  the 
united  colours  in  the  high  priest's  breastpljite,  but  called 
by  the  name  of  Judah.    They  were  appointed  to  occupy 
the  east  side,  and  to  take  the  lead  in  the  march,  Avhich, 
for  the  most  part,  was  in  an  easterly  direction.    5.  Those 
that  pitch  next  unto  him — i.  e.,  on  the  one  side.  7.  Then 
the  tribe  of  Zebulun — on  the  other  side.    While  Judah's 
tribe  was  the  most  numerous,  those  of  Issachar  and  Zeb- 
ulun were  also  very  nilmerous ;  so  that  the  association  of 
those  three  tribes  formed  a  strong  and  imposing  van.  Wah- 
Bhon  or  Naasson   (Matthew   1.  4)   shall  be  captain— It 
appears  that  the  twelve  men  who  were  called  to  superin- 
tend the  census  were  also  appointed  to  be  the  captains  of 
their  respective  tribes— a  dignity  which  they  owed  prob- 
ably to  the  circumstances,  formerly  noticed,  of  their  hold- 
ing the  hereditary  office  of  head  or  "prince."    10-31.  On 
the  south  side  the  standard  of  the  camp  of  Reuben — 
The  description  given  of  the  position  of  Reuben  and  his 
attendant  tribes  on  the  south,  of  Epliraim  and  his  asso- 
ciates on  the  west,  of  Dan  and  his  confederates  on  the 
north,  with  that  of  Judah  on  the  east,  suggests  the  idea 
of  a  square  or  quadrangle,  which,  allowing  one  square 
cubit  to  each  soldier  whilst  remaining  close  in  the  ranks, 
has  been  computed  to  extend  over  an  area  of  somewhat 
more  than  twelve  square  miles.  But  Into  our  calculations 
of  the  occupied  space  must  be  taken  not  only  the  fighting 
men,  whose  numbers  are  here  given,  but  also  the  families, 
tents,  and  baggage.   The  tabernacle  or  sacred  tent  of  their 
Divine  King,  with  the  camp  of  the  Levites  around  it  (see 


on  ch.  3. 38),  formed  the  centre,  as  does  the  chief's  in  the 
encampment  of  all  nomad  people.  In  marching,  this 
order  was  adhered  to,  with  some  necessary  variations. 
Judah  led  the  way,  followed,  it  is  most  probable,  by  Issa- 
char and  Zebulun.  Reuben,  Simeon,  and  Gad,  formed  the 
second  gi-eat  division.  They  were  followed  by  the  central 
company,  composed  of  the  Levites,  bearing  the  taber- 
nacle. 'Then  the  third  and  posterior  squadron  consisted 
of  Ephraim,  Manasseh,  and  Benjamin,  while  the  hind- 
most place  was  assigned  to  Dan,  Asher,  and  Naphtali. 
Thus  Judah's,  which  was  the  most  numerous,  formed  the 
van:  and  Dan's,  which  was  the  next  in  force,  brought  up 
the  rear;  while  Reuben's  and  Ephraim's,  with  the  tribes 
associated  with  them  respectively,  being  the  smallest  and 
weakest,  were  placed  in  the  centre.  (See  on  cli.  10. 14.) 

CHAPTER    III. 

Ver.  1-51.  The  Levites'  Service.  1.  These  are  the 
generations  of  Aaron  and  Moses,  &c. — This  chapter  con- 
tains an  account  of  their  families;  and  although  that  of 
Moses  is  not  detailed  like  his  brother's,  his  children  are 
Included  under  the  general  designation  of  the  Amram- 
ites  (v.  27),  a  term  which  comprehends  all  the  descendants 
of  their  common  father  Amram.  The  reason  why  the 
family  of  Moses  was  so  undistinguished  in  this  record  is, 
that  they  were  in  the  private  ranks  of  the  Levites,  the 
dignity  of  the  priesthood  being  conferred  exclusively  on 
the  posterity  of  Aaron ;  and  hence,  as  the  sacerdotal  order 
is  the  subject  of  this  chapter,  Aaron,  contrary  to  the  usual 
style  of  the  sacred  history,  is  mentioned  before  Moses,  in 
the  day  that  the  Lord  spake  with  Moses  In  mount 
Slnal— This  is  added,  because  at  the  date  of  the  following 
record  the  family  of  Aaron  was  unbroken.  2-4.  These 
arc  the  names  of  the  sons  of  Aaron— All  the  sons  of 
Aaron,  four  in  number,  were  consecrated  to  minister  in 
the  priest's  office.  The  two  eldest  enjoyed  but  a  brief 
term  of  office  (Leviticus  10.1,  2;  ch.  26.  61);  but  Eleazar 
and  Ithamar,  the  other  two,  were  dutiful,  and  performed 
the  sacred  service  during  the  lifetime  of  their  father,  as 
his  assistants,  and  under  his  superintendence.  5-10. 
Bring  the  tribe  of  L,evi  near— The  Heb.  word  "bring 
near"  is  a  sacrificial  term,  denoting  the  presentation  of 
an  oflTering  to  God  ;  and  the  use  of  the  word,  therefore,  in 
connection  with  the  Levites,  signifies  that  they  were  de- 
voted a.s  an  oflfering  to  the  sanctuary,  no  longer  to  be  em- 
ployed in  any  common  offices.  They  were  subordinate  to 
the  priests,  who  alone  enjoyed  the  privilege  of  entering 
the  holy  place;  but  they  were  employed  in  discharging 
many  of  the  humbler  duties  which  belonged  to  the  sanc- 
tuary, as  well  as  in  various  offices  of  great  utility  and 
importance  to  the  religion  and  morals  of  the  people.  9. 
They  are  ^vholly  given  unto  him  out  of  tlie  children 
of  Israel,  Ac- The  priests  hold  the  place  of  God,  and-+he 
Levites  are  the  servants  of  God  in  the  obedience  they 
render  to  the  priests.  11-13.  I  have  taken  the  I^evites, 
&c.— The  consecration  of  this  tribe  did  not  originate  in 
the  legislative  wisdom  of  Moses,  but  in  the  special  ap- 
pointment of  God,  who  chose  them  as  substitutes  for  the 
first-born.  By  an  appointment  made  in  memory  of  the 
last  solemn  judgment  on  Egypt,  from  which  the  Israel- 
itish  households  were  miraculously  exempt,  all  the  first- 
born Wjgre  consecrated  to  God  (Exodus  13.12;  22. 29),  who 
thus,  under  peculiar  circumstances,  seemed  to  adopt  the 
patriarchal  usage  of  appointing  the  eldest  to  act  as  the 
priest  of  the  family.  But  the  privilege  of  redemption 
that  was  allowed  the  first-born  opened  the  way  for  a 
change;  and  accordingly,  on  the  full  organization  of  the 
Mosaic  economy,  the  administration  *  of  sacred  things 
formerly  committed  to  the  first-born  was  transferred 
from  them  to  the  Levites,  who  received  that  honour 
partly  as  a  tribute  to  Moses  and  Aaron,  partly  because 
this  tribe  had  distinguished  themselves  by  their  zeal 
in  the  affair  of  the  "golden  calf  (Exodus  32.29),  and  also 
because,  being  the  smallest  of  the  tribes,  tliey  could 
ill  find  suitable  employment  and  support  in  the  work. 
(See  on  Deuteronomy  33.  9.)  The  designation  of  a  spe- 
cial class  for  the  sacred  offices  of  religion  was  a  wise 

95 


The  Families  of  the  Leviies. 


KUMBEKS  IV. 


Of  the  Levites'  Sei-vice» 


arrangement;  for,  on  their  settlement  lu  Canaan,  the 
people  would  be  so  occupied  that  tney  might  not  be  at 
leisure  to  wait  on  the  service  of  th^  sanctuary,  and  sacred 
things  might,  from  various  causes,  fall  into  neglect.  But 
the  appointment  of  an  entire  tri'ie  to  the  Divine  service 
ensured  the  regular  performance  of  the  rites  of  religion. 
The  subsequent  portion  of  tte  cliapter  relates  to  the 
formal  substitution  of  this  tribe.  I  am  the  Lord — t.  e.,  I 
decree  it  to  be  so;  and  being  possessed  of  sovereign 
authority,  expect  full  obedience.  14:-37.  IViimber  tUe 
cUllclreu  of  Levi  —  They  were  numbered  as  well  as 
the  other  tribes;  but  the  enumeration  was  made  on  a 
di Cerent  principle— for  while  in  the  other  tribes  the 
amount  of  males  was  calculated  from  twenty  years  and 
upward,  in  that  of  Levi  they  were  counted  from  a  month 
old  and  upward.  The  reason  of  the  distinction  is  obvious. 
In  the  other  tribes  the  survey  was  made  for  purposes  of 
war,  from  which  the  Levites  were  totally  exempt,  and 
were  appointed  to  a  work  on  which  they  entered  as  soon 
as  they  were  capable  of  instruction.  They  are  mentioned 
under  the  names  of  Gershon,  Kphath,  and  Merari,  sons 
of  Levi,  and  chiefs  or  ancestral  heads  of  three  subdivis- 
ions into  which  this  tribe  was  distributed.  Their  duties 
were  to  assist  in  the  conveyance  of  the  tabernacle  when 
the  people  were  removing  the  various  encampments, 
and  to  form  its  guard  whilst  stationary— the  Gershonites 
being  stationed  on  the  west,  the  Kohathites  on  the  south, 
and  tlie  families  of  Merari  on  the  north.  The  Kohathites 
had  the  principal  place  about  the  tabernacle,  and  charge 
of  the  most  precious  and  sacred  things— a  distinction 
with  which  they  were  honoured,  probably,  from  the 
Aaronic  family  belonging  to  this  division  of  the  Levitical 
tribe.  The  Gershonites,  being  the  oldest,  had  tlie  next 
honourable  post  assigned  them,  while  the  burden  of  the 
drudgery  was  throAvn  on  the  division  of  Merari.  33. 
Cliief— rather,  chiefs  of  the  Levites.  Three  persons  arc 
mentioned  as  chiefs  of  these  respective  divisions.  And 
Eleazar  presided  over  them;  whence  he  is  called  "the 
second  priest "  (2  Kings  25. 18) ;  and  in  tlie  case  of  the  high 
priest's  absence  from  illness  or  other  necessary  occasions, 
he  performed  the  duties  (1  Kings  A.  4).  38.  Tliose  tlint 
c-ncainp,  &c.— That  being  the  entrance-side,  was  the  post 
of  honour,  and  consequently  reserved  to  Moses  and  the 
priestly  family.  But  thp  sons  of  Moses  had  no  station 
here.  39.  Twenty  and  t^vo  tliousnnd- The  result  of  this 
census,  though  made  on  conditions  most  advantageous 
to  Levi,  proved  it  to  be  by  far  the  smallest  in  Israel.  The 
Beparate  numbers  stated  in  v.  22,  28,  34,  when  added  to- 
gether, amount  to  22,300.  The  omission  of  the  300  is  vari- 
ously accounted  for— by  some,  because  they  might  be 
Srst-boru  who  were  already  devoted  to  God,  and  could 
not  be  counted  as  substitutes ;  and  by  others,  because  in 
Scripture  style,  the  sum  is  reckoned  in  round  numbers. 
The  most  probable  conjecture  is,  that  as  lleb.  letters 
ariTemployed  for  figures,  one  letter  was,  in  the  course 
of  transcription,  taken  for  another  of  like  form  but 
smaller  value.  40,  51.  Number  all  tlie  first-born  of  tUe 
males  of  the  clkildren  of  Israel,  (tc— The  principle  on 
which  the  enumeration  of  the  Levites  had  been  made 
was  now  to  be  applied  to  the  other  tribes*  The  number 
of  their  male  children,  from  a  mouth  old  and  upward, 
was  to  be  reckoned,  in  order  that  a  comparison  might  be 
Instituted  with  that  of  the  Levites,  for  the  formal  adop- 
tion of  the  latter  as  substitutes  for  the  first-born.  The 
Levites,  amounting  to  22,000,  were  given  in  exchange  for 
an  equal  number  of  the  first-born  from  the  other  tribes, 
leaving  an  excess  of  273;  and  as  there  were  no  substitutes 
for  these,  they  were  redeemed  at  the  rate  of  five  shekels 
for  each  (ch.  18.15, 16).  Every  Israelite  would  naturally 
wish  that  his  son  might  be  redeemed  by  a  Levite  without 
the  payment  of  this  tax,  and  yet  some  would  have  to 
incur  the  expense,  for  there  were  not  Levites  enough  to 
make  an  equal  exchange.  Jewish  writers  say  the  matter 
was  determined  by  lot,  in  this  manner:  Moses  put  into 
an  urn  22,000  pieces  of  parchment,  on  each  of  which  he 
wrote  "a  son  of  Levi,"  and  273  more,  containing  the 
words,  "five  shekels."  These  being  shaken,  he  ordered 
each  of  the  first-born  to  put  in  his  hand  and  take  out  a 
96 


slip.  If  it  contained  the  first  inscription,  the  boy  was  re- 
deemed by  a  Levite;  if  the  latter,  the  parent  had  to  pay. 
The  ransom-money,  which,  reckoning  the  shekel  at  half 
a  crown,  would  amount  to  123.  6d.  each,  was  appropriated 
to  the  use  of  the  sanctuary.  The  excess  of  the  general 
over  the  Levitical  first-born  is  so  small,  that  the  only 
way  of  accounting  for  it  is,  by  supposing  those  flrst-bom 
only  were  counted  as  were  males  remaining  in  their 
parents'  household,  or  that  those  first-born  only  wer«» 
numbered  which  had  been  born  since  the  departure  from 
Egypt,  Avhen  God  claimed  all  the  first-born  as  his  special 
property.  41.  TUe  cattle  of  the  Le-vites — These,  which 
they  kept  to  graze  on  the  glebes  and  meadows  in  the 
suburbs  of  their  cities,  and  supply  their  families  with 
dairy  produce  and  animal  food,  were  also  taken  as  an 
equivalent  for  all  the  firstlings  of  the  cattle  which  the 
Israelites  at  that  time  possessed.  In  consequence  of  this 
excliange  the  firstlings  were  not  brought  then,  as  after- 
wards, to  the  altar  and  the  priests. 

CHAPTER    IV. 

Ver.  1-19.  Or  the  Levites'  Seuvice.  3,  3.  Sons  of 
K.ollatl^  from  tliix-ty  years  old  and  np>vard — ^This 
age  was  specifically  fixed  on  (see  on  ch.  8.  24)  as  the  full 
maturity  of  bodily  energy  to  perform  the  laborious 
duties  assigned  them  in  the  wilderness,  as  well  as  of 
mental  activity  to  assist  in  the  management  of  the 
sacred  services.  And  hence  it  was  the  period  of  life  at 
which  the  Baptist  and  Christ  entered  on  their  respective 
ministries,  even  unto  tlfty— The  term  prescribed  for 
active  duty  was  a  period  of  20  years,  at  the  end  of  whith 
they  were  exempted  from  the  physical  labours  of  the 
office,  though  still  expected  to  attend  in  the  tabernacle 
(cli.  8.  20).  all  that  enter  Into  tlie  host — so  called  from 
their  number,  the  order  and  discipline  maintained 
tlirough  their  ranks,  and  their  special  duty  as  guards  of 
the  tabernacle.  The  Heb.  word,  however,  signifies  also  a 
station  or  office ;  and  hence  the  passage  may  be  rendered, 
"All  that  enter  into  the  sacerdotal  office  "(v.  23).  4-15. 
This  shall  be  the  service  of  the  sons  of  Kohath,  &c. — 
They  are  mentioned  first,  from  their  close  connection 
with  Aaron ;  and  the  special  department  of  duty  assigned 
to  them  during  the  journeyings  of  Israel  accorded  with 
the  charge  they  had  received  of  the  precious  contents  of 
the  tabernacle.  But  these  were  to  be  previously  covered 
by  the  common  priests,  who,  as  well  as  the  high  priest, 
were  adrrtitted  on  such  necessary  occasions  into  the  holy 
place.  This  was  an  exception  to  the  general  rule,  which 
proliibited  the  entrance  of  any  but  the  high  priest.  But 
when  the  cloud  removed  from  the  tabernacle,  the  sanc- 
tuary might  be  entered  by  the  common  priests,  as  to 
them  was  reserved  the  exclusive  privilege  of  packing  the 
sacred  utensils ;  and  it  was  not  till  the  lioly.  things  were 
til  us  ready  for  carriage,  that  the  Kohathites  were  allowed 
to  approach.  5.  Cov.ering  veil — the  inner  veil,  which  sep- 
arated the  holy  from  the  most  holy  place.  (See  on  Exodu3 
36.  3.)  6.  covering  of  badgers'  skins — (See  on  Exodus  25. 
5.)  The  covering,  however,  referred  to  was  not  that  of  the 
tabernacle,  but  one  made  for  the  special  purpose  of  protect- 
ing the  ark.  put  in  the  staves — These  golden  staves  were 
now  taken  out.  (See  on  Exodus  25. 15,  compared  with  1 
Kings  8.  8.)  The  ^/eb.  word  rendered  "put  in,"  signifies 
also  "dispose,"  and  probably  refers  here  to  their  insertion 
through  the  openings  in  the  coverings  made  for  receiving 
them,  to  preserve  tliem  from  the  touch  of  the  carriers  as 
well  as  from  the  infiuence  of  the  weather.  It  is  worthy 
of  notice,  that  the  coverings  did  not  consist  of  canvas  or 
coarse  tarpauling,  butof  a  kind  Which  united  beauty  with 
decency.  T.  Continual  sliovrbread- Though  the  people 
were  in  the  wilderness  fed  upon  manna,  the  sacred  loaves 
were  constantly  made  of  corn,  which  was  probably  raised 
in  small  quantities  from  the  verdant  patches  of  the  des- 
ert. 10.  A  bar— or  bier,  formed  of  two  poles  fastened  by 
two  cross-pieces,  and  borne  by  two  men,  after  the  fashion 
of  a  sedan  chair.  I'j.  Instruments  of  ministry— tite 
official  dress  of  the  priests.  (Exodus  31. 10.)  13.  Shall 
take  a^vay  the  ashe»froni  the  altar,  &c.— The  necessity 


Oj  the  Lemtesl  Service, 


KUMBERS   V. 


The  Unclean  to  be  Removed. 


of  removing  ashes  from  the  altar  plainly  implies  that  sac- 
rifices were  offered  in  the  wilderness  (cf.  Exodus  18. 12;  2i. 
4),  though  that  rebellious  race  seems  frequently  to  have 
neglected  the  duty.  (Amos  5.  25.)  No  mention  is  made  of 
the  sacred  fire;  but  as,  by  Divine  command,  it  was  to  be 
kept  constantly  burning,  it  must  have  been  transferred 
to  some  pan  or  brazier  under  the  covering,  and  borne  by 
the  appointed  carriers.  15.  tlie  sons  of  KoUath.  sliall 
come  to  bear  It,  but  sliall  not  toucli  any  lioly  thing, 
lest  tliey  die— The  mode  of  transport  was  upon  the  shoul- 
ders of  the  Levites  (see  on  ch.  7. 9),  althougli  afterwards 
wheeled  vehicles  were  employed.  (2  Samuel  6. 3 ;  1  Chron- 
icles 15. 12.)  And  it  was  allowed  to  touch  the  covering,  but 
not  the  things  covered,  on  the  penalty  of  death,  whicla 
was  more  than  once  Inflicted.  (1  Samuel  6. 19;  2  Samuel 
6. 6,  7.)  This  stern  denunciation  was  designed  to  inspire  a 
sentiment  of  deep  and  habitual  reverence  in  the  minds  of 
those  who  were  officially  engaged  about  holy  things.  16. 
To  the  office  of  Eleazar  pertalneth  the  oil  for  the  Ilglit, 
and  the  g-weet  incense,  &c.— He  was  charged  with  the 
special  duty  of  superintending  the  squadron  who  Avere  em- 
ployed in  the  carriage  of  the  sacred  furniture ;  besides,  to 
his  personal  care  were  committed  the  materials  requisite 
for  the  daily  service,  and  which  it  Avas  necessary  lie  should 
have  easily  at  command.  (Exodus  29.  38.)  17-ao.  Cut  ye 
not  off  the  tribe  of  the  families  of  the  Kohathites  from 
among  the  Lievltes,  &c, — a  solemn  admonition  to  Moses 
and  Aaron  to  beware,  lest,  by  any  negligence  on  their 
part,  disorder  and  improprieties  should  creep  in,  and  to 
talie  the  greatest  care  that  all  the  parts  of  this  important 
service  be  apportioned  to  the  proper  parties,  lest  the  Ko- 
hathites  should  be  disqualified  for  tlieir  high  and  honour- 
able duties.  The  guilt  of  their  death  would  be  incurred 
by  the  superintending  priest,  if  they  failed  to  give  proper 
directions,  or  allowed  any  irreverent  familiarity  witli  sa- 
cred things.  24-38.  This  is  the  service  of  the  families 
of  the  Gershonites,  &c. — They  were  appointed  to  carry 
"the  curtains  of  the  tabernacle" — i.  e.,  the  goats'  liair  cover- 
ing of  the  tent — the  ten  curious  curtains  and  embroidered 
hangings  at  the  entrance,  with  their  red  morocco  cover- 
ing, &c.  !i8.  Their  charge  shall  be  under  the  hand  of 
Itliamar  the  son  of  Aaron,  &c. — The  Levites  were  sub- 
ject to  the  official  command  of  the  priests  generally  in 
doing  the  ordinary  worls;  of  the  tabernacle.  But  during 
tlie  journeyings  Eleazar,  who  was  next  in  succession  to 
his  father,  toolc  the  special  charge  of  the  Kohathites,  while 
his  brother  Itharaar  had  the  superintendence  t)f  the  Ger- 
fihonites  and  Merarites.  29-33.  As  for  the  sons  of  Me- 
rari— They  carried  the  coarser  and  heavier  appurtenances, 
which,  however,  were  so  Important  and  necessary,  that  an 
inventory  was  kept  of  them— not  only  on  account  of  their 
number  and  variety,  but  of  their  comparative  common- 
ness and  smallness,  which  might  have  led  to  their  being 
lost  or  missing  through  carelessness,  inadvertency,  or 
neglect.  It  was  a  useful  lesson,  showing  that  God  disre- 
gards nothing  pertaining  to  his  service,  and  that  even  in 
the  least  and  most  trivial  matters  he  requires  the  duty  of 
faithful  obedience.  34-49.  Aloses  and  Aaron  and  the 
chief  of  the  congregation  numbered  the  sons  of  the 
Kohathites,  &c.— This  enumeration  was  made  on  a  dif- 
ferent principle  from  that  which  is  recorded  in  the  pre- 
ceding chapter.  That  was  confined  to  the  males  from  a 
month  old  and  upward,  while  this  was  extended  to  all 
capable  of  service  in  the  three  classes  of  the  Levitlcal 
tril)e.  In  considering  their  relative  numbers,  the  wisdom 
of  Divine  Providence  appears  in  arranging  that,  whereas 
in  tlie  Kohathites  and  Gershonites,  whose  burdens  were 
few  and  easier,  there  were  but  about  a  third  part  of  them 
which  were  fit  for  service;  the  Merarites,  whose  burdens 
were  more  and  heavier,  had  above  one-half  of  them  fit 
for  this  work.  [Poole.]  The  small  population  of  this 
tribe,  so  inferior  to  that  of  the  other  tribes,  is  attempted 
to  be  explained  (see  on  ch.  3. 39). 

CHAPTER   V. 

Ver.  1-4.    The  Unclean  to  be  Removed  out  of  the 
Cakp.    a.  Command  the  children  of  Israel,  that  they 
7 


put  out  of  tl\e  camp  e^  ery  leper— The  exclusion  of  lep- 
rous persons  from  the  camp  in  the  wilderness,  as  from 
cities  and  villages  afterwards,  was  a  sanitary  measure 
taken  according  to  prescribed  rules.  (Leviticus  chaps.  13., 
14.)  This  exclusion  of  lepers  from  society  has  been  acted 
upon  ever  since;  and  it  affords  almost  the  only  instance 
in  which  any  kind  of  attention  is  paid  in  the  East  to  the 
prevention  of  contagion.  The  usage  still  more  or- less 
prevails  in  the  East  among  people  who  do  not  tliink  the 
least  precaution  against  the  plague  or  cholera  necessary 
but  judging  from  personal  observation,  we  think  that  in 
Asia  the  leprosy  has  now  much  abated  in  frequency  and 
virulence.  It  usually  appears  in  a  comparatively  mild 
form  in  Egypt,  Palestine,  and  other  countries  where  the 
disorder  is,  or  was,  endemic.  Small  societies  of  excluded 
lepers  live  miserably  in  paltry  huts.  Many  of  them  are 
beggars,  going  out  into  the  roads  to  solicit  alms,  which 
they  receive  in  a  wooden  bowl ;  charitable  people  also 
sometimes  bring  different  articles  of  food,  which  they 
leave  on  the  ground  at  a  short  distance  from  the  hut  of 
the  lepers,  for  whom  it  is  intended.  They  are  generally 
obliged  to  wear  a  distinctive  badge,  that  people  may  know 
them  at  first  sight  and  be  warned  to  avoid  them.  Other 
means  were  adopted  amongst  the  ancient  Jews  by  putting 
their  hand  on  their  moutli  and  crying,  "  Unclean,  un- 
clean." But  their  general  treatinent,  as  to  exclusion  from 
society,  was  the  same  as  now  described.  The  association 
of  the  lepers,  however,  in  tliis  passage,  with  those  who 
were  subject  only  to  ceremonial  uncleanness,  shows  that 
one  important  design  in  the  temporary  exile  of  such  per- 
sons was  to  remove  all  impurities  that  reflected  dishonour 
on  the  character  and  residence  of  Israel's  King.  And 
this  vigilant  care  to  maintain  external  cleanliness  in  the 
people  was  typically  designed  to  teacli  them  the  practice 
of  moral  purity,  or  cleansing  themselves  from  all  filthi- 
ness  of  the  flesh  and  spirit.  The  regulations  made  for  en- 
suring cleanliness  in  the  camp  suggest  the  adoption  of 
similar  means  for  maintaining  purity  in  the  church.  And 
although,  in  large  communities  of  Christians,  it  may  be 
often  difficult  or  delicate  to  do  this,  the  suspension  or,  in 
flagrant  cases  of  sin,  the  total  excommunication  of  the 
offender  from  the  privileges  and  communion  of  tlie  church 
is  an  imperative  duty,  as  necessary  to  the  moral  purity  of 
tlie  Christian  as  the  exclusion  of  the  leper  from  the  camp 
was  to  physical  health  and  ceremonial  purity  in  the  Jew- 
ish church. 

5-10.  Restitution  Enjoined.  6.  -wlien  a  man  or  a 
woman  shall  commit  any  sin  that  men  commit,  to  do 
a  trespass  against  the  Lord — This  is  a  wrong  or  injury 
done  by  one  man  to  the  property  of  another,  and  as  it  is 
called  "a  trespass  against  the  Lord,"  it  is  implied,  in  the 
case  supposed,  that  the  offence  has  been  aggravated  by 
prevaricating— by  a  false  oath,  or  a  fraudulent  lie  in  de- 
nying it,  which  is  a  "  trespass"  committed  against  God, 
who  is  the  sole  judge  of  what  is  falsely  sworn  or  spoken. 
(Acts  5.  3, 4.)  And  that  person  be  guilty — i.  c,  from  the 
obvious  tenor  of  the  passage,  conscience-smitten,  or 
brought  to  a  sense  and  conviction  of  liis  evil  conduct. 
(See  on  Leviticus  6. 4.)  In  that  case  there  must  be,  flrst, 
confession,  a  penitential  acknowledgment  of  sin ;  secondly, 
restitution  of  the  property,  or  the  giving  of  an  equivalent, 
with  the  additional  fine  of  a  fifth  part,  both  as  a  compen- 
sation to  the  person  defrauded,  and  as  a  penalty  inflicted 
on  the  Injurer,  to  deter  otliers  from  the  commission  of 
similar  trespasses.  (See  on  Exodus  22. 1.)  The  difference 
between  the  law  recorded  in  that  passage  and  this  is,  that 
the  one  was  enacted  against  flagrant  and  determined 
thieves,  the  other  against  those  whose  necessities  might 
liave  urged  them  into  fraud,  and  whose  consciences  were 
distressed  by  their  sin.  This  law  also  supposes  the  injured 
party  to  be  dead,  in  which  case,  the  compensation  due  to 
his  representatives  was  to  be  paid  to  the  priest,  wlio,  as 
God's  deputy,  received  the  required  satisfaction.  9, 10. 
every  offering  shall  be  his — Wliatever  was  given  in  this 
way,  or  otherwise,  as  by  free-will  offerings,  irrevocably 
belonged  to  the  priest. 

11-31.  The  Trial  of  Jealousy.  If  any  man's  wife 
go  aside— This  law  was  given  both  as  a  strong  discourage- 

97 


The  Trial  of  Jealousy. 


NUMBERS  VI,  VII. 


The  Law  of  the  Naxarile. 


ment  to  conjugal  infidelity  on  the  part  of  a  wife,  and  a 
sufficient  protection  of  her  from  tlie  consequences  of  a 
hasty  and  groundless  suspicion  on  tlie  part  of  tlie  hus- 
band. His  suspicions,  however,  were  sufficient  in  the 
absence  of  witnesses  (Leviticus  20. 10),  to  warrant  the  trial 
described ;  and  the  course  of  proceeding  to  be  followed  was 
for  .the  jealous  husband  to  bring  his  wife  unto  the  priest 
With  an  oflfering  of  barley  meal,  because  none  were  al- 
lowed to  approacli  the  sanctuary  empty-handed.  (Exodus 
23. 15.)  On  other  occasions,  there  were  mingled  with  tlie 
offering,  oil  which  signified  joy,  and  frankincense  wliicli 
denoted  acceptance.  (Psalm  HI.  2.)  But  on  the  occasion 
referred  to,  botli  these  ingredients  were  to  be  excluded, 
partly  because  it  was  a  solemn  appeal  to  God  in  distress- 
ing circumstances,  and  partly  because  it  vras  a  sin  offers 
ing  on  the  part  of  tlie  wife,  who  came  before  God  in  the 
character  of  a  real  or  suspected  offender.  17.  the  priest 
sball  talte  holy  -tvatcr— Water  from  the  laver,  whicli 
was  to  be  mixed  with  dust— an  emblem  of  vileness  and 
misery.  (Genesis  3. 14;  Psalm  22. 15.)  Iw  an  earthen  ves- 
sel—This  fragile  wai'e  was  chosen,  because  after  being 
used  it  was  brolcen  in  pieces.  (Leviticus  6.  28;  11.  33.)  Tlie 
whole  circumstances  of  tliis  awful  ceremony— her  being 
placed  with  her  face  toward  tlie  arlc—lier  uncovered  head, 
a  sign  of  her  being  deprived  of  the  protection  of  her  hus- 
band (1  Corinthians  11.  7) — the  bitter  potion  being  put  into 
her  hands  preparatory  to  an  appeal  to  God— tlie  solemn 
adjuration  of  the  priest  (t>.  19-22),  all  were  calculated  in  no 
common  degree  to  excite  and  appall  the  imagination  of  a 
person  conscious  of  guilt.  81.  the  Lord,  make  thee  a 
curse,  &c.— a  usual  form  of  imprecation.  (Isaiah  6.5.  15; 
Jeremiah  29.  22.)  /J2.  The  -^voniait  shall  say  Amen, 
Amen— The  Israelites  were  accustomed,  instead  of  form- 
ally repeating  the  words  of  an  oath,  merely  to  say  Amen, 
a  "  so  be  it "  to  the  imprecations  it  contained.  The  redu- 
plication of  the  word  was  designed  as  an  evidence  of  the 
woman's  innocence,  and  a  willingness  that  God  would  do 
to  her  according  to  her  desert.  2,3,  24.  "Write  tliese 
curses  In  a  hook — The  imprecations,  along  with  her 
name,  were  inscribed  in  some  kind  of  record — on  parch- 
ment, or  more  probably  on  a  wooden  tablet,  blot  them 
out  -with  the  bitter  tvater — If  she  were  innocent,  they 
could  be  easily  erased,  and  perfectly  harmless;  but  if 
guilty,  she  would  experience  the  fatal  effects  of  the  water 
Bhe  had  drunk.  29.  this  is  tlic  laAv  of  jealousies— Adul- 
tery discovered  and  proved  was  punished  with  deatli. 
But  strongly-suspected  cases  would  occur,  and  this  law 
made  provision  for  the  conviction  of  the  guilty  person.  It 
was,  however,  not  a  trial  conducted  according  to  tlie  forms 
of  judicial  process,  but  an  ordeal  tlirough  which  a  sus- 
pected adulteress  was  made  to  go — the  ceremony  being  of 
that  terrifying  nature,  that,  on  the  kno\vn  principles  of 
human  nature,  guilt  or  innocence  could  not  fail  to  appear. 
From  the  earliest  times,  the  Jealousy  of  Eastern  people 
has  established  ordeals  for  the  detection  and  punishment 
of  suspected  unchastity  in  wives.  The  practice  was  deep- 
rooted  as  well  as  universal.  And  it  has  been  thought, 
that  the  Israelites  being  strongly  biassed  in  favour  of 
such  usages,  this  law  of  jealousies  "was  incorporated 
amongst  the  other  Institutions  of  the  Mosaic  economy,  in 
order  to  free  it  from  the  idolatrous  rites  whicli  the  hea- 
thens had  blended  with  it."  Viewed  in  this  light,  its 
Banction  by  Divine  authority  in  a  corrected  and  improved 
form  exhibits  a  proof  at  once  of  the  wisdom  and  conde- 
scension of  God. 

CHAPTER  VI. 

Ver.  1-22.  The  Law  of  the  Nazarite  in  His  Seipa- 
JtATION.  ;}-6.  "When  eitlier  man  or  woman  .  .  .  shall 
vow  a  vow  of  a  Nazarite — i.  e.,  "a  separated  one,"  from 
a  Hebrew  word,  to  separate.  And  it  was  used  to  designate 
a  class  of  persons  who,  under  tlie  impulse  of  extraordi- 
nary piety,  and  with  a  view  to  higher  degrees  of  religious 
improvement,  voluntarily  renounced  the  occupations  and 
pleasures  of  the  world  to  dedicate  themselves  unreservedly 
to  the  Divine  service.  Tlie  vow  might  be  taken  by  either 
Bex,  provided  they  had  the  disposal  of  themselves  (ch.  30. 
4),  and  for  a  limited  period— usually  a  month  or  a  life- 
98 


time.  (Judges  13.  5;  16.  17.)  We  do  not  know,  perhaps, 
the  whole  extent  of  abstinence  they  practised.  But  they 
separated  themselves  from  three  things  in  particular— 
viz.,  from  wine,  and  all  the  varieties  of  vinous  produce; 
from  the  application  of  a  razor  to  their  liead,  allowing 
their  hair  to  grow;  and  from  pollution  by  a  dead  body. 
The  reasons  of  the  self-restrictions  are  obvious.  Tlie  use 
of  wine  tended  to  inflame  the  passions,  intoxicate  the 
brain,  and  create  a  taste  for  luxurious  indulgence.  The 
cutting  off  the  hair  being  a  recognized  sign  of  uncleau- 
ness  (Leviticus  11,  8,  9),  its  unpolled  luxuriance  was  a 
symbol  of  the  purity  he  professed.  Besides,  its  extraor- 
dinary length  kept  him  in  constant  remembrance  of  his 
vow,  as  well  as  stimulated  others  to  imitate  his  pious  ex- 
ample. Moreover,  contact  with  a  dead  body,  disqualify- 
ing for  the  Divine  service,  the  Nazarite  carefully  avoided 
such  a  cause  of  unfitness,  and,  like  the  high  priest,  did 
not  assist  at  the  funeral  rites  of  his  nearest  relatives,  pre- 
ferring his  duty  to  God  to  the  indulgence  of  his  strongest 
natural  affections.  8-11.  If  any  man  tlie  suddenly  by 
him,  and  he  Ikath  defiled  the  head  of  his  consecration 
— Gases  of  sudden  death  might  occur  to  make  him  con- 
tract pollution;  and  in  such  circumstances  he  required, 
after  shaving  his  head,  to  make  the  prescribed  offerings 
necessary  for  the  removal  of  ceremonial  defilement. 
(Leviticus  15. 13;  ch.  19. 11.)  But  by  the  terms  of  this  law 
an  accidental  defilement  vitiated  the  whole  of  his  pre- 
vious observances,  and  he  required  to  begin  the  period  of 
his  Nazaritism  afresh.  But  even  this  full  completion  did 
not  supersede  the  necessity  of  a  sin  offering  at  the  close. 
Sin  mingles  witli  our  best  and  holiest  performances,  and 
the  blood  of  sprinkling  is  necessary  to  procure  acceptance 
to  us  and  our  services.  l3-!40.  "IVhen  the  days  of  his 
separation  are  fulfilled,  tfec. — On  the  accomplishment 
of  a  limited  vow  of  Nazaritism,  Nazarites  might  cut  their 
hair  wherever  they  happened  to  be  (Acts  IS.  18);  but  the 
hair  was  to  be  carefully  kept  and  brought  to  the  door  of 
the  sanctuary.  Then  after  the  presentation  of  sin  offer- 
ings and  burnt  offerings,  it  was  put  under  the  vessel  in 
which  the  peace  offerings  were  boiled;  and  the  piiest, 
taking  the  slioulder  (Leviticus  7.  32),  wlien  boiled,  and  a 
cake  and  wafer  of  the  meat  offering,  put  them  on  the 
hands  of  the  Nazarites  to  wave  before  the  Lord,  as  a  token 
of  thanksgiving,  and  tlius  released  tliem  from  their  vow. 
23-27.  The  Fokm  of  Blessing  the  People.  Speak 
unto  Aaron  and  unto  his  sons,  saying.  On  this  tvise 
ye  shall  bless  the  congregation  of  Israel,  &c. — ^Tliis 
passage  records  the  solemn  benediction  wlilch  God  ap- 
pointed for  dismissing  tlie  people  at  the  close  of  tiie  daily 
service.  The  repetition  of  the  name  "Lord"  or  "Jeho- 
vah" three  times,  expresses  the  great  mystery  of  the  God- 
head—tliree  persons,  and  yet  one  God.  The  expression:* 
in  the  separate  clauses  correspond  to  the  respective  offices 
of  the  Father,  to  "bless  and  keep  us;"  of  the  Son,  to  be 
"gracious  to  us;"  and  of  the  Holy  Ghost,  to  "give  us 
peace."  And  that  the  benediction,  though  pronounced 
by  the  lips  of  a  fellow-man,  derived  its  virtue,  not  from 
the  priest,  but  from  God,  the  encouraging  assurance  was 
added,  "I  the  Lord  will  bless  them." 

CHAPTER  VII. 

Ver.  1-89.  The  Princes'  Offerings.  1.  the  day  that 
Moses  had.  fully  set  up  the  tabernacle— Those  who  take 
the  word  "day"  as  literally  pointing  to  the  exact  date  of 
the  completion  of  the  tabernacle,  are  under  a  necessity  of 
considering  the  sacred  narrative  as  disjointed,  and  thi.s 
I>ortion  of  the  history  from  the  seventh  to  the  eleventh 
chapters  as  out  of  its  place— the  chronology  requiring  that 
it  should  have  immediately  followed  the  fortieth  chapter 
of  Exodus,  wliich  relates  that  the  tabernacle  was  reared 
on  the  first  day  of  the  first  month  of  the  second  year.  But 
that  the  term  "day"  is  used  in  a  loose  and  indeterminate 
sense,  as  synonjMiious  with  time,  is  evident  from  the  fact 
that  not  one  day  but  several  days  were  occupied  with  the 
transactions  about  to  be  described.  So  that  this  chapter 
stands  in  its  proper  place  in  the  order  of  the  history ;  after 
the  tabernacle  and  its  instruments,  the  altar  and  its  ves- 


The  Prince^  Offerings  for  the 


NUMBERS  Vir. 


Dedication  of  the  Altar. 


Bels,  had  been  anointed  (Leviticus  8. 10),  the  Levites  sep- 
arated to  the  sacred  service— the  numbering  of  the  people, 
and  the  disposal  of  the  tribes  about  the  tabei-nacle,  in  a 
certain  order,  which  was  observed  by  the  princes  in  the 
presentation  of  their  oflerings.    This  would  fix  the  period 
of  tlie  imposing  ceremonial  described    in  this  chapter 
about  a  month  after  the  completion  of  the  tabernacle.    3, 
3.  Tlie  princes  of  Israel  .  .  ,  lirouglit  their  offering  be- 
fore the  liord— The  finishing  of  the  sacred  edifice  would, 
it  may  well  be  imagined,  be  hailed  as  an  auspicious  occa- 
sion, diffusing  great  joy  and  thankfulness  throughout  the 
whole  population  of  Israel.     But  the  leading  men,  not 
content  with  participating  in  the  general  expression  of 
satisfaction,  distinguished  themselves  by  a  movement, 
which,  while  purely  spontaneous,  was  at  the  same  time 
BO  appropriate  in  tlie  circumstances,  and  so  equal  in  cha- 
racter, as  indicates  it  to  have  been  the  result  of  concert 
and  previous  arrangement.    It  Avas  an  oflTer  of  tlie  means 
of  carriage,  suitable  to  the  migratory  state  of  the  nation 
in  the  wilderness,  for  transporting  the  tabernacle  from 
place  to  place.     In  the  pattern  of  that  sacred  tent  ex- 
hibited on  the  mount,  and  to  which  its  symbolic  and  typ- 
ical character  required  a  faithful  adlierence,  no  provision 
had  been  made  for  its  removal  in  the  frequent  journe.y- 
ings  of  the  Israelites.    That  not  being  essential  to  the  plan 
of  the  Divine  architect,  was  left  to  be  accomplished  by  vol- 
untary liberality ;  and  whether  we  look  to  the  judicious 
character  of  the  gifts,  or  to  the  public  manner  in  which 
they  were  presented,  we  have  unmistakable  evidence  of 
the  pious  and  patriotic  feelings  from  which  tliey  ema- 
nated, and  the  extensive  interest  the  occasion  produced. 
The  oflferers  were  "  the  princes  of  Israel,  heads  of  the  house 
of  their  fathers,"  and  the  ofl'ering  consisted  of  six  covered 
wagons  or  little  cars,  and  twelve  oxen,  two  of  the  princes 
being  partners  in  a  wagon,  and  each  furnishing  an  ox.    4, 
5.  The  Ijord  spake  unto  Moses  saying,  Take  it  of  them, 
tliat  tliey  may  he  to  do  the  service  of  tlic  tahernacle 
of  the  congregation — They  exliibited  a  beautiful  exam- 
ple to  all  who  are  great  in  dignity  and  in  wealth,  to  be 
foremost  in   contributing   to  the   support  and    in    pro- 
moting the  interests  of  religion.    The  strictness  of  the  in- 
junctions Moses  had  received  to  adliere  witli  scrupulous 
fidelity  to  the  divine  model  of  the  tabernacle  probably 
led  him  to  doubt  whether  he  was  at  liberty  to  act  in  this 
matter  without  orders.    God,  however,  relieved  him  by 
declaring  His  acceptance  of  the  free-will  oflfcrings,  as  well 
»s  by  giving  instructions  as  to  the  mode  of  their  distribu- 
tion among  the  Levites.    It  is  probable  that  in  doing  so. 
He  merely  sanctioned  tbe  object  for  which  they  were 
offered,  and  that  rfie  practical  wisdom  of  the  offerers  had 
previously  determined  that  they  should  be  distributed 
"  unto  the  Levites,  to  every  man  according  to  his  service ;" 
i.  c,  more  or  fewer  were  assigned  to  each  of  the  Levitical 
divisions,  as  their  department  of  duty  seemed  to  require. 
This  divine  sanction  it  is  of  great  importance  to  notice,  as 
establishing  the  principle,  that,  while  in  the  great  matters 
of  divine  worship  and  church-government  we  are  to  ad- 
here faithfully  to  the  revealed  rule  of  faith  and  duty,  minor 
arrangements  respecting  them  may  be  lawfully  made, 
according  to  the  means  and  convenience  of  God's  people 
In  different  places.    "There  is  a  great  deal  left  to  human 
regulation— appendages  of  undoubted  convenience,  and 
which  It  were  as  absurd  to  resist  on  the  ground  that  an 
express  warrant  cannot  be  produced  for  them,  as  to  pro- 
test against  the  convening  of  the  people  to  divine  service, 
because  there  is  no  Scripture  for  the  erection  and  ringing 
of  a  church  bell."    [Chalmehs.]    C-9.  KIoscs  took  the 
tvagons  and  the  oxen— The  Heb.  word  seems  to  be  fairly 
rendered  by  the  word  "wagons."     Wheel  carriages  of 
Bome  kind  are  certainly  intended ;  and  as  they  were  cov- 
ered, the  best  idea  we  can  form  of  them  is,  that  they  bore 
some  resemblance  to  our  tilted  wagons.    That  wheel  car- 
riages were  anciently  used  in  Egypt,  and  in  what  is  now 
Asiatic  Turkey,  Is  attested,  not  only  by  history,  but  by 
existing  sculptures  and  paintings.    Some  of  these  the  Is- 
raelites might  have  brought  with  them  at  their  departure ; 
and  others,  the  skilful  artisans,  who  did  the  mechanical 
work  of  the  tabernacle,  could  easily  have  constructed,  ac- 


cording to  models  with  which  they  had  been  familiar. 
Each  wagon  was  drawn  by  two  oxen,  and  a  greater  num- 
ber does  not  seem  to  have  been  employed  on  any  of  the 
different  occasions  mentioned  in  Scripture.    Oxen  sccni 
to  have  been  generally  used  for  draught  in  ancient  times 
among  other  nations  as  well  as  the  Hebrews;  and  they 
continue  still  to  be  employed  in  dragging  the  few  carts 
which  are  in  use  in  some  parts  of  Western  Asia.    [Kittc] 
gave  them  unto  the  licvltes — The  principle  of  distribu- 
tion was  natural  and  judicious — The  Merarites  having 
twice  tlie  number  of  wagons  and  oxen  appropriated  to 
them  that  the  Gefshonites  had ;  obviously  because,  while 
the  latter  had  charge  only  of  the  coverings  and  hangings 
—the  light  but  precious  and  richly-embroidered  drapery— 
the  former  were  appointed  to  transport  all  the  heavy  and 
bulky  materials— the  boards,  bars,  pillars,  and  sockets— 
in  short,  all  the  larger  articles  of  furniture.    Whoever 
thinks  only  of  the  enormous  weight  of  metal,  the  gold, 
silver,  brass,  &c.,  that  were  on  the  bases,  chapiters,  and 
pillars,  &c.,  will  probably  come  to  the  conclusion  that  four 
wagons  and  eight  oxen  were  not  nearly  sufficient  for  the 
conveyance  of  so  vast  a  load.    Besides,  the  Merarites  were 
not  very  numerous,  as  they  amounted  only  to  3200  men 
from  thirty  years  and  upward;  and,  therefore,  thei-e  is 
reason  to  suppose  that  a  much  greater  number  of  wagons 
would  afterwards  be  found  necessary,  and  be  furnished, 
than  were  given  on  tliis  occasion.    [Calmet.]   Others,  who 
consider  the  full  number  of  wagons  and  oxen  to  be  stated 
in  the  sacred  record,  suppose  that  the  Merarites  may  have 
carried  many  of  the  smaller  things  in  their  hands— the 
sockets,  for  instance,  wliich  being  each  a  talent  weight, 
was  one  man's  burden.    (2  Kings  5.  23.)    The  Kohathites 
had  neither  wheeled  vehicles  nor  beasts  of  burden  as- 
signed them,  because,  being  charged  with  the  transport  of 
the  furniture  belonging  to  the  holy  place,  the  sacred  worth 
and  character  of  the  vessels  entrusted  to  them  (see  on  ch.  4. 
15)  demanded  a  more  honourable  mode  of  conveyance, 
These  were  carried  by  those  Levites  shoulder-high.    Even 
in  tills  minute  arrangement  every  reflecting  reader  will 
perceive  the  evidence  of  Divine  wisdom  and  holiness ;  and 
a  deviation  from  the  prescribed  rule  of  duty  led,  in  one  re- 
corded instance,  to  a  manifestation  of  holy  displeasure,  ciil- 
culated  to  make  a  salutary  and  solemn  impression.  (2  Sam- 
uel G.  6-13.)       10,11.  The  princes  offered  for  dedicating 
of  the  altar,  &c.— "  Altar"  is  here  used  in  the  singular  lor 
the  plural ;  for  itis  evident,  from  the  kind  of  offerings,  that 
the  altars  of  burnt  offering  and  incense  are  both  referred 
to.    This  was  not  the  first  or  proper  dedication  of  those 
altars,  which  had  been  made  by  Moses  and  Aaron  some 
time  before.    But  it  might  be  considered  an  additional 
dedication— those  offerings  being  the  first  that  were  made 
for  particular  persons  or  tribes.    Tlicy  sliali  offer  each 
prince  on  his  day,  &c.— Eastern  princes  were  accustomed 
anciently,  as  they  are  in  Persia  still  on  a  certain  yearly 
festival,  to  sit  upon  their  thrones  in  great  state,  when  the 
princes  and  nobles,  from  all  parts  of  their  dominions, 
appear  before  them  with  tributary  presents,  which  foi-m 
a  large  proportion  of  their  royal  revenue.    And  in  the 
offering  of  all  gifts  or  presents  to  great  personages,  every 
article  is  presented  singly  and  with  ostentatious  display. 
The  tabernacle  being  the  palace  of  their  great  King,  as 
well  as  the  sanctuary  of  their  God,  the  princes  of  Israel 
may  be  viewed,  on  the  occasion  under  notice,  as  present- 
ing their  tributary  ofterings,  and  in  the  same  manner  of 
successive  detail,  which  accords  with  the  immemorial 
usages  of  the  East.    A  day  was  set  apart  for  each,  as  much 
for  the  imposing  solemnity  and  splendour  of  the  cere- 
mony, as  for  the  prevention  of  disorder  and  hurry ;  and  it 
is  observable  that,  in  the  order  of  oftering,  regard  was 
paid  to  priority  not  of  birth,  but  of  rank  and  dignity  as 
they  were  ranked  in  the  camp— beginning  at  the  east, 
proceeding  to  the  south,  then  to  the  west,  and  closing 
with  tlie  north,  according  to  the  course  of  the  sun.  12-17. 
He  that  offered  his  offering  tlie  first  day,  IVahshon  .  .  . 
of  the  tribe  of  Jiiduh,  &c. — Judah  having  had  the  pre- 
cedence assigned  to  it,  the  prince  or  head  of  that  tribe 
was  the  first  admitted  to  offer  as  its  representative ;  and 
his  offering,  as  well  as  that  of  the  others,  is  thought,  from 

99 


The  Prince^  Offeringt. 


NUMBEKS  VIII. 


Consecration  of  Ike  Levitet. 


Its  costliness,  to  have  been  furnished  not  from  liia  own 
private  means,  but  from  the  general  contributions  of  each 
tribe.  Some  parts  of  the  offering,  as  the  animals  for  sac- 
rifice, were  for  the  ritual  service  of  the  day,  the  peace 
offerings  being  by  much  the  most  numerous,  as  the 
princes  and  some  of  the  people  joined  with  the  priests 
afterwards  in  celebrating  the  occasion  with  festive  re- 
joicing. Hence  the  feast  of  dedication  became  afterwards 
an  anniversary  festival.  Other  parts  of  the  offering  were 
intended  for  permanent  use,  as  utensils  necessary  in  the 
service  of  the  sanctuary,  as  an  immense  platter  and  bowl 
(Exodus  25. 29),  which,  being  of  silver,  were  to  be  em- 
ployed at  the  altar  of  burnt  offering,  or  in  the  court,  not 
in  the  holy  place,  all  the  furniture  of  which  was  of  solid 
or  plated  gold;  and  a  golden  spoon,  the  contents  of  which 
show  its  destination  to  have  been  the  altar  of  incense. 
The  word  rendered  "spoon"  means  a  liollow  cup,  in  the 
shape  of  a  hand,  Avith  which  the  priests  on  ordinary  occa- 
sions might  lift  a  quantity  from  the  incense-box  to  throw 
on  the  altar-flre,  or  into  the  censers ;  but  on  the  ceremo- 
nial on  the  day  of  the  annual  atonement  no  instrument 
was  allowed  but  the  high  priest's  own  hands.  (Leviticus 
16. 12.)  18.  On  tlie  second,  Netlianeel,  prince  of  Is8a- 
cliar,  did  offer— This  tribe  being  stationed  on  the  right 
side  of  Judah,  offered  next  through  its  representative; 
then  Zebulun,  which  was  on  the  leftside;  and  so  on  in 
orderly  succession,  every  tribe  making  the  same  kind 
of  offering  and  in  the  same  amount,  to  show  that,  as 
each  was  under  equal  obligation,  each  rendered  an  equal 
tribute.  Although  each  offering  made  was  the  same  in 
quantity  as  well  as  quality,  a  separate  notice  is  given  of 
each,  as  a  separate  day  was  appointed  for  the  presenta- 
tion, that  equal  honour  might  be  conferred  on  each,  and 
none  appear  to  be  overlooked  or  slighted.  And  as  the 
sacred  books  were  frequently  read  in  public,  posterity,  in 
each  successive  age,  would  feel  a  livelier  interest  in  the 
national  worship,  from  the  permanent  recognition  of  the 
offerings  made  by  tlie  ancestors  of  the  respective  tribes. 
But  while  this  was  done  in  one  respect,  as  subjects  offer- 
ing tribute  to  their  king,  it  was  in  another  respect,  a 
purely  religious  act.  The  vessels  offered  were  for  a  sacri- 
ficial use— the  animals  brought  were  clean  and  fit  for  sac- 
rifice, both  symbolically  denoting,  that  while  God  was  to 
dwell  amongst  them  as  their  Sovereign,  they  wore  a  holy 
people,  who  by  this  offering  dedicated  themselves  to  God. 
48.  On  tlie  seventh  day — Surprise  has  been  expressed  by 
some  that  this  work  of  presentation  was  continued  on 
tJie  Sabbath.  But  assuming  that  the  seventh  day  re- 
ferred to  was  a  Sabbath  (which  is  uncertain),  the  work 
was  of  a  directly  religious  character,  and  perfectly  in  ac- 
cordance with  the  design  of  the  sacred  day.  84:-88.  TUis 
■was  the  dedication  of  the  altar — The  inspired  historian 
here  sums  up  the  separate  items  detailed  in  the  preceding 
narrative,  and  the  aggregate  amount  is  as  follows:  121 
silver  chargers,  each  weighing  130  shekels  =  1560;  12  silver 
bowls,  each  70  shekels  =  840:  total  weight.  A  silver 
cliarger  at  130  shekels,  reduced  to  troy  weight,  made 
75  oz.,  9  dwts.,  16  8.31  gr. ;  and  a  silver  boAvl  at  70  shekels 
amounts  to  40  oz.,  12  dwts.,  21  21.31  gr.  The  total  weight 
of  the  12  chargers  is  therefore  905  oz.,  16  dwts.,  3  3.11  gr., 
and  thatof  the  12  bowls  487  oz.,  14  dwts.,  20 4.31  gr.;  making 
the  total  weight  of  silver  vessels  1393  oz.,  10  dwts.,  23  7.31 
gr. ;  which,  at  5s.  per  oz.,  is  equal  to  £383  Is.  8id.  The  12 
golden  spoons,  allowing  each  to  be  5  oz.,  16  dwts.,  3.31  gr., 
amount  to  69  oz.,  3  dwts.,  13  5.31  gr.,  whicli,  at  £4  per  oz.,  is 
equal  to  £320  14s.  lOjd.,  and  added  to  the  amount  of  tlie 
silver,  makes  a  total  of  £703  16s.  6jd.  Besides  these  the 
offerings  comprised  12  bullocks,  12  rams,  12  lambs,  21 
goats,  60  rams,  60  he-goats,  60  lambs— amounting  in  all  to 
210.  So  large  a  collection  of  cattle  offered  for  sacrifice  on 
one  occasion  proves  both  the  large  flocks  of  the  Israelites 
and  the  abundance  of  pastures  which  were  then,  and  still 
are,  found  in  the  valleys  that  lie  between  the  Sinaitic 
Mountains.  All  travellers  attest  the  luxuriant  verdure 
of  those  extensive  wadys;  and  that  they  were  equally  or 
still  more  rich  in  pasture  anciently,  is  confirmed  by  the 
numerous  flocks  of  the  Amalekites,  as  well  as  of  Nabal, 
which  were  fed  in  the  wilderness  of  Paran.  (1  Samuel  15. 
100 


9.)  89.  And  -ivhen  Moses  -ivas  gone  into  the  taber- 
nacle of  the  congregation  to  speak  ^vith  him — As  a 

king  gives  private  audience  to  his  minister,  so  special 
license  was  granted  to  Moses,  who,  though  not  a  priest, 
was  admitted  into  the  sanctuary  to  receive  instructions 
from  his  heavenly  King  as  occasion  demanded,  then 
lie  heard  the  voice  of  one  speaking  to  him — Though 
standing  on  the  outer  side  of  the  veil,  he  could  distinctly 
hear  it,  and  the  mention  of  this  circumstance  is  important 
as  the  fulfilment,  at  the  dedication  of  the  tabernacle,  of  a 
special  promise  made  by  the  Lord  Christ  himself,  the 
Angel  of  the  Covenant,  commanding  its  erection.  (Exodus 
25. 22.)  It  was  the  reward  of  Moses'  zeal  and  obedience ; 
and,  in  like  manner,  to  all  who  love  Him  and  keep  Hia 
commandments  He  will  manifest  Himself.  (John  14. 21.) 

CHAPTEE  VIII. 

"Ver.  1-4.  How  the  Lamps  are  to  be  Lighted.  1.  The 
liord  spake  unto  Moses— The  order  of  this  chapter  sug- 
gests the  idea  that  the  following  instructions  were  given 
to  Moses  while  he  was  within  tlie  tabernacle  of  the  con- 
gregation, after  the  princes  had  completed  their  offering. 
But  from  the  tenor  of  the  instructions,  it  is  more  likely 
that  they  were  given  immediately  after  the  Levites  had 
been  given  to  the  priests  (see  on  chaps.  3.,  4.),  and  that  the 
record  of  these  instructions  had  been  postponed  till  the 
narrative  of  other  transactions  in  tlie  camp  had  been 
made.  [Patrick.]  3.  Speak  unto  Aaron,  &c.— The  can- 
dlestick, which  was  made  of  one  solid,  massy  piece  of  pure 
gold,  with  six  lamps  supported  on  as  many  branches,  a 
seventh  in  the  centre  surmounting  the  shaft  itself  (Exo- 
dus 25. 31 ;  37. 17),  and  completed  according  to  the  pattern 
shown  in  the  mount,  was  now  to  be  lighted,  Avhen  the 
other  things  in  the  sanctuary  began  to  be  applied  to  re- 
ligious service.  It  was  Aaron's  personal  duty,  as  the  ser- 
vant of  God,  to  light  His  house,  which,  being  without 
windows,  required  the  aid  of  lights.  (2  Peter  1. 19.)  And 
the  course  he  was  ordered  to  follow  was  first  to  light  the 
middle  lamp  from  the  altar-fire,  and  then  the  other  lamps 
from  each  other— a  course  symbolical  of  all  the  light  of 
heavenly  truth  being  derived  from  Christ,  and  diffused 
by  his  ministers  throughout  tlie  world.  (Revelation  i.  6.) 
the  seven  lamps  sliall  give  liglit  over  against  tlie 
candlestick,  &c. —  The  candlestick  stood  close  to  the 
boards  of  the  sanctuary,  on  the  south  side,  in  full  view 
of  the  table  of  showbread  on  the  north  (Exodus  26. 35), 
having  one  set  of  its  lamps  turned  towards  the  east,  and 
another  towards  the  west;  so  that  all  parts  of  the  taber- 
nacle were  thus  lighted  up. 

5-22.  The  Consecration  OF  the  Levites.  Take  the  Le- 
vites  and  cleanse  them — This  passage  describes  the  con- 
secration of  tlie  Levites.  Although  the  tribe  was  to  be  de- 
voted to  the  Divine  service,  their  hereditary  descent  alone 
was  not  a  sufficient  qualification  for  entering  on  the  duties 
of  the  sacred  oflice.  They  were  to  be  set  apart  by  a  special 
cereinonj',  which,  however,  was  much  simpler  than  that 
appointed  for  the  priests;  neither  wasliing  nor  anointing, 
nor  investiture  Avith  olficial  robes,  was  necessary.  Their 
purification  consisted,  along  with  tlie  offering  of  the  req- 
uisite sacrifices  (Leviticus  1.4;  3.2;  4.4),  in  being  sprinliled 
by  water  mixed  with  the  ashes  of  a  red  heifer  (ch.  19.  9), 
and  shaved  all  over,  and  their  clothes  washed — a  com- 
bination of  symbolical  acts  wliicli  was  intended  to  re- 
mind them  of  the  mortification  of  carnal  and  worldly 
desires,  and  the  maintenance  of  tliat  purity  in  heart  and 
life  which  became  the  servants  of  God.  9.  Thou  shalt 
gather  the  whole  assembly  of  the  children  of  Isx-ael 
together,  &c.— As  it  was  plainly  impossible  tliat  the  w)iole 
multitude  of  the  Israelites  could  do  this,  a  select  portion 
of  them  must  be  meant.  This  party,  who  laid  their  hands 
upon  the  Levites,  are  supposed  by  some  to  liave  been  the 
first-born,  who  by  that  act,  transferred  their  peculiai 
privilege  of  acting  as  God's  ministers  to  the  Levitical 
tribe ;  and  by  others,  to  have  been  the  princes,  who  thus 
blessed  them.  It  appears,  from  this  passage,  that  the  im- 
position of  hands  was  a  ceremony  used  in  consecrating 
persons  to  holy  offices  in  the  ancient,  as,  from  the  example 


The  Passover  Evjoined. 


NUMBERS  IX,  X. 


A  Child  Guidelh  the  Israelitei,. 


of  our  Lord  and  his  apostles,  it  has  been  perpetuated  in 
the  Christian  Churcli.    11-13.  Aaron  sliall  offtr  tUc  Le- 

vites— ^eb.,  as  a  wave  oflering;  and  it  has  been  thought 
probable  that  the  high  priest,  in  bringing  the  Levites  one 
by  one  to  the  altar,  directed  tliem  to  make  some  simple 
movements  of  their  persons,  analogous  to  what  was  done 
at  the  presentation  of  the  wave  ofterings  before  the  Lord. 
Thus  were  they  first  devoted  as  an  offering  to  God,  and  by 
Lim  surrendered  to  the  priests  to  be  employed  in  his  ser- 
v.ce.  The  consecration  ceremonial  was  repeated  in  the 
case  of  every  Levite  who  Avas  taken,  as  at  a  later  period 
was  done,  to  assist  the  priests  in  the'tabernacle  and  tem- 
ple. (See  on  2  Chronicles  29. 3-1.)  14.  The  Levites  sliall 
l>e  Milne— i.  e.,  exempt  from  all  military  duty  or  secular 
work— free  from  all  pecuniary  imposition,  and  wholly  de- 
voted to  the  custody  and  service  of  the  sanctuai-j'.  15' 
AtiifX  that,  tlie  licvites  sliall  go  in  to  do  tlie  service  of 
tlie  tabernacle  of  tlie  congregation— into  the  court,  to 
assist  the  priests;  and  at  removal  into  the  tabernacle— 
1.  e.,  the  door  of  it— to  receive  the  covered  furniture.  19. 
to  make  an  atonement  for  tlie  cliildren  of  Israel,  <fcc. — 
to  aid  the  priests  in  that  expiatory  work ;  or,  as  the  words 
may  be  rendered,  "  to  make  redemption  for,"  the  Levites 
being  exchanged  or  substituted  for  the  flrst-born  for  this 
important  end,  that  there  might  be  a  sanctified  body  of 
men  appointed  to  guard  the  sanctuai-y,  and  not  allow  the 
people  to  approach  or  presumptuously  meddle  wi  th  holy 
things,  which  would  expose  them  to  tlie  angry  judgments 
of  Heaven.  34.  From  t-vrenty-iive  yeai-s  old,  &c. — (cf. 
ch.  4. 3.)  They  entered  on  their  work  in  their  2otli  5'ear,  as 
pupils  and  probationers,  under  the  superintendence  and 
direction  of  their  senior  brethren ;  and  at  30  they  were  ad- 
mitted to  thefujLl  discharge  of  their  official  functions.  25. 
From  the  age  of  fifty  tJiey  sliall  cease  Avaiting  upon 
the  service  thereof,  &C.—L  c,  on  tlie  laborious  and  ex- 
hausting parts  of  their  work.  30.  Bwt  shall  minister 
•with  their  hretliren — in  the  performance  of  easier  and 
higher  duties,  instructing  and  directing  the  young,  or 
superintending  important  trusts,  "  They  also  serve  who 
only  wait."    [Mii-ton.] 

CHAPTER   IX. 

Ver.  1-5.  The  Passover  Enjoined.  3.  Let  tlic  cliil- 
dren  of  Israel  also  keep  the  pa«sover  at  liis  appointed 
season,  &c.— The  date  of  this  command  to  keep  the  pass- 
over  in  the  wilderness  was  given  shortly  after  the  erec- 
tion and  consecration  of  the  tabernacle,  and  preceded  the 
numbering  of  the  people  by  a  month.  (Cf.  v.  1  with  ch.  1. 
1, 2.)  But  it  is  narrated  after  that  transaction,  in  order  to 
introduce  the  notice  of  a  particular  case,  for  which  a  law 
was  provided  to  meet  the  occasion.  This  was  the  first  ob- 
servance of  the  passover  since  the  exodus;  and  without 
a  positive  injunction,  the  Israelites  were  under  no  obliga- 
tion to  keep  it  till  their  settlement  in  the  land  of  Canaan. 
(Exodus  12. 25.)  The  anniversary  was  kept  on  the  exact 
day  of  the  year  on  which  they,  twelve  months  before,  had 
departed  from  Egypt;  and  it  was  marked  by  all  the  pecu- 
liar rites— the  he-lamb  and  the  unleavened  bread.  The 
materials  would  be  easily  procured— the  lambs  from  their 
numerous  flocks,  and  the  meal  for  the  unleavened  bread, 
by  the  aid  of  Jethro,  from  the  land  of  Midian,  which  was 
adjoining  their  camp.  (Exodus  3. 1.)  But  their  girded 
loins,  their  sandalled  feet,  and  their  staff  in  their  hand, 
being  mere  circumstances  attending  a  hurried  departure, 
and  not  essential  to  the  rite,  were  not  repeated.  It  is 
supposed  to  have  been  the  only  observance  of  the  feast 
during  their  40  years'  wandering ;  and  Jewish  writers  say 
that,  as  none  could  eat  the  passover  except  they  were  cir- 
cumcised (Exodus  12.  43, 44, 48),  and  circumcision  was  not 
practised  in  the  wilderness,  there  could  be  no  renewal  of 
the  paschal  solemnity. 

A  Second  Passover  Allowed.  Ver.  (5-14.  There  were 
certain  men  who  were  defiled  hy  the  dead  body  of  a 
man— To  discharge  the  last  offices  to  the  remains  of  de- 
ceased relatives  was  Imperative;  and  yet  attendance  on 
a  funeral  entailed  ceremonial  defilement,  which  led  to  ex- 
clusion from  all  society  and  ftom  the  camp  for  seven  days. 


Some  persons  who  were  in  this  situation  at  the  arrival  of 
the  first  paschal  anniversary,  being  painfully  perplexed 
about  the  course  of  duty,  because  they  were  temporarily 
disqualified  at  the  proper  season,  and  having  no  opportu- 
nity of  supplying  their  want,  Avere  liable  to  a  total  priva- 
tion of  all  their  privileges,  laid  their  case  before  Moses. 
Jewish  writers  assert  that  these  men  were  the  persons' 
who  had  carried  out  the  dead  bodies  of  Nadab  and  Abiliu. 
8.  Moses  said  unto  tliem,  Stand  still,  I  will  hear  -wliat 
tlie  Liord  ■*vill  command  concerning  you — A  solution  of 
the  difficulty  was  soon  obtained,  it  being  enacted,  by  Di- 
vine autiaority,  tliat  to  those  who  miglit  be  disqualified,  by 
the  occurrence  of  a  death  in  tlieir  family  circle,  or  unable 
by  distance  to  keep  the  passover  on  the  anniversary  day,  a 
special  license  was  granted  of  observing  it  by  tliemselves 
on  the  same  day  and  hour  of  the  following  month,  under 
a  due  attendance  to  all  the  solemn  formalities.  (See  on  2 
Chronicles  30. 2.)  But  the  observance  was  imperative  on 
all  who  did  not  labour  under  these  impediments.  14.  If 
a  stranger  sliall  sojourn  among  you  and  will  keep  the 
passover— Gentile  converts,  or  proselytes,  as  they  were 
afterwards  called,  were  admitted,  if  circumcised,  to  the 
same  privileges  as  native  Israelites,  and  were  liable  to  ex- 
communication if  they  neglected  the  passover.  But  cir- 
cumcision was  an  indispensable  condition;  and  whoever 
did  not  submit  to  that  rite,  was  prohibited,  under  the 
sternest  penfUties,  from  eating  the  passover. 

15-23.  A  Cloud  Guideth  the  Israelites.  The  cloud 
covered  tlie  tabernacle — The  inspired  historian  here 
enters  on  an  entirely  new  suliject,  which  might  properly 
have  formed  a  separate  chapter,  beginning  at  this  verse 
and  ending  at  v.  29  of  the  following  chapter.  [Calmet.] 
The  cloud  was  a  visible  token  of  God's  special  presence 
and  guardian  care  of  tlie  Israelites.  (Exodus  14. 20;  Psalni 
105. 39.)  It  was  easily  distinguishable  from  all  other  clouds 
by  its  peculiar  form  and  its  fixed  position;  for  from  the 
day  of  the  completion  of  the  tabernacle  it  rested  by  day 
as  a  dark,  bj'  night  as  a  fiery,  column  on  that  part  of  the 
sanctuary  which  contained  tlie  ark  of  the  testimony. 
(Leviticus  10.2.)  17.  "When  tlie  cloud  was  taken  up — 
i.  e.,  rose  to  a  higher  elevation,  so  as  to  be  conspicuous  at 
the  remotest  extremities  of  the  camp.  Tliat  was  a  signal 
for  removal ;  and,  accordingly,  it  is  properly  called  {v.  IS; 
"  the  commandment  of  the  Lord."  It  was  a  visible  token 
of  the  presence  of  God ;  and  from  it,  as  a  glorious  throne. 
He  gave  the  order.  So  that  its  motion  regulated  the  com- 
mencement and  termination  of  all  the  journeys  of  the 
Israelites.  (See  on  Exodus  14. 19.)  19.  "When  the  cloud 
tarried  long  upon  tlie  tabernacle,  .  .  .  then  Israel  kept 
the  cliarge  of  the  liord  and  journeyed  not — A  desert 
life  has  its  attractions,  and  constant  moveinents  create  a 
passionate  love  of  change.  Many  incidents  show  that 
the  Israelites  had  strongly  imbibed  this  nomad  habit, 
and  were  desirous  of  hastening  to  Canaan.  But  still  the 
phases  of  tlie  cloud  indicated  the  command  of  God :  and 
whatsoever  irksomeness  they  might  have  felt  in  remain- 
ing long  stationary  in  camp,  "when  the  cloud  tarried 
upon  the  tabernacle  many  days,  they  kept  the  charge  of 
the  Lord,  and  journeyed  not."  Happy  for  them  had  they 
always  exhibited  this  spirit  of  obedience!  and  happy  for 
all  if,  through  the  wilderness  of  this  world,  we  Implicitly 
follow  the  leadings  of  God's  providence  and  the  direc- 
tions of  God's  word ! 

CHAPTER   X. 

Ver.  1-36.  The  Use  of  the  Silver  Trtimpets.  8. 
Make  thee  two  trumpets  of  silver — These  trumpets 
were  of  a  long  form,  in  opposition  to  that  of  the  Egyptian 
trumpets,  with  which  the  people  were  convened  to  tho 
worship  of  Osiris,  and  which  were  curved  like  rams' 
horns.  Those  which  Moses  made,  as  described  by  Jose- 
phus,  and  represented  on  the  arch  of  Titus,  were  straight, 
a  cubit  or  more  in  length,  the  tubes  of  the  thickness  of  a 
flute,  and  both  extremities  bore  a  close  resemblance  to 
those  In  use  amongst  us.  They  were  of  solid  silver— so 
as,  from  the  purity  of  the  metal,  to  give  a  shrill,  distinct 
sound;  and  there  were  two  of  them,  probably  because 

101 


Use  of  the  Silver  Trumpets. 


NUMBERS  XL 


The  Order  qf  the  Israelites. 


tnere  were  only  two  sons  of  Aaron ;  but  at  a  later  period 
the  number  was  greatly  increased.  (Joshua  6. 8 ;  2  Chron- 
j  cles  5. 12.)  And  although  the  camp  comprehended  2,500,000 
of  people,  two  trumpets  would  be  quite  sufficient,  for 
.sound  is  conveyed  easily  through  the  pure  atmosphere 
and  reverberated  strongly  amongst  the  valleys  of  the 
Sinaitic  hills.  3.  -^rlien  they  sUall  IjIow  witli  tliem — 
There  seem  to  have  been  signals  made  by  a  difference  in 
ihe  loudness  and  variety  in  the  notes,  suited  for  different 
occasions,  and  which  experience  made  the  Israelites 
easily  distinguish.  A  simple  uniform  sound  by  both 
trumpets  summoned  a  general  assembly  of  the  people; 
the  blast  of  a  single  trumpet  convoked  the  princes  to 
consult  on  public  affairs ;  notes  of  some  other  kind  were 
made  to  sound  an  alarm,  whether  for  journeying  or  for 
war.  One  alarm  was  the  recognized  signal  for  the  eastern 
division  of  the  camp — viz.,  the  tribes  of  Judah,  Issachar, 
and  Zebulun— to  march ;  two  alarms  gave  the  signal  for 
the  southern  to  move ;  and,  though  it  is  not  in  our  pres- 
ent Hebrew  text,  the  Septu&gint  has,  that  on  three  alarms 
being  sounded,  those  on  the  west ;  while  on  four  blasts, 
those  on  the  north  decamped.  Thus  the  greatest  order 
and  discipline  were  established  in  the  Israelitish  camp — 
no  militai-y  march  could  be  better  regulated.  8.  The 
sons  of  Aaron  the  priests  shall  hloiv  -«vlth  the  trump- 
ets,^ &c.— Neither  the  Levites  nor  any  in  the  common 
ranks  of  the  people  could  be  employed  In  this  office  of 
signal-giving.  In  order  to  attract  greater  attention  and 
more  faithful  observance,  it  was  reserved  to  the  priests 
alone,  as  the  Lord's  ministers;  and  as  anciently  in  Persia 
and  other  Eastern  countries  the  alarm  trumpets  were 
sounded  from  the  tent  of  the  sovereign,  so  were  they 
blown  from  the  tabernacle,  the  visible  residence  of  Is- 
rael's King.  9.  If  ye  go  to  war — In  the  land  of  Canaan, 
either  when  attacked  by  foreign  invaders,  or  when  they 
went  to  take  possession  according  to  the  Divine  promise, 
ye— i.  e.,  the  priests— shall  blow  an  alarm.  This  advice 
was  accordingly  acted  upon  (ch.  31. 6;  2  Chronicles  13. 12) ; 
and  in  the  circumstances  it  was  an  act  of  devout  confi- 
dence in  God.  A  solemn  and  religious  act  on  the  eve  of  a 
battle  has  often  animated  the  hearts  of  those  who  felt 
they  were  engaged  in  a  good  and  just  cause;  and  so  the 
blowing  of  tlie  trumpet,  being  an  ordinance  of  God,  pro- 
duced that  effect  on  the  minds  of  the  Israelites.  But 
more  is  meant  by  the  words— viz.,  that  God  would,  as  it 
were,  be  aroused  by  the  trumpet  to  bless  with  His  pres- 
ence and  aid.  10.  Also  in  the  days  of  yonr  gladness, 
and  In  your  solemn  days — i.  e.,  festive  and  thanksgiving 
occasions  Avere  to  be  ushered  in  with  the  trumpets,  as  all 
feasts  afterwards  were  (Psalm  81. 3 ;  2  Chronicles  29.  27),  to 
intimate  the  joyous  and  delighted  feelings  with  which 
they  engaged  in  the  service  of  God.  11.  It  came  to  pass 
on  the  t\«'entieth  day  of  the  second  month  In  tlie 
second  year,  &c. — The  Israelites  had  lain  encamped  in 
"VVady-Er-Rahah  and  the  neighbouring  vallej's  of  the 
Sinaitic  range  for  the  space  of  11  months  29  days.  (Cf. 
Exodus  19. 1.)  Besides  the  religious  purposes  of  the  high- 
est importance  to  which  their  long  sojourn  at  Sinai  was 
subservient,  the  Israelites,  after  the  hardsliips  and  op- 
pression of  the  Egyptian  servitude,  required  an  interval 
of  repose  and  refreshment.  They  were  neither  physic- 
ally nor  morally  in  a  condition  to  enter  the  lists  witli  the 
warlike  people  they  had  to  encounter  before  obtaining 
possession  of  Canaan,  But  the  wondrous  transactions  at 
Sinai — the  arm  of  Jehovah  so  visibly  displayed  in  their 
favour — the  covenant  entered  into,  and  the  special  bless- 
ings guaranteed,  began  a  course  of  moral  and  religious 
education  which  moulded  the  character  of  this  people- 
made  them  acquainted  with  their  high  destiny,  and  in- 
spired them  with  those  noble  principles  of  Divine  truth 
and  righteousness  which  alone  make  a  great  nation. 
13.  Wilderness  of  Paran— It  stretched  from  the  base 
of  the  Sinaitic  group,  or  from  Et-Tyh,  over  that  ex- 
tensive plateau  to  the  south-western  borders  of  Pales- 
tine. 13-^7.  Tlie  children  of  Israel  took  their  jour- 
ney hy  the  hand  of  Moses— It  is  probable  that  Moses, 
on  the  breaking  up  of  the  encampment,  stationed  him- 
self on  some  eminence  to  see  the  ranks  defile  in  order 
102 


through  the  embouchure  of  the  mountains.  The  march- 
ing order  Is  described  (ch.  2.);  but,  as  the  vast  horde 
are  represented  here  in  actual  migration,  it  may  be 
proper  to  notice  the  extraordinary  care  that  was  talien 
for  ensuring  the  safe  conveyance  of  the  holy  thinji-s. 
In  the  rear  of  Judah,  which,  with  the  tribes  of  Issachar 
and  Zebulun,  led  the  van,  followed  the  Gershonites 
and  Merarites  with  the  heavy  and  coarser  materials  of 
the  tabernacle.  Next  in  order  were  set  in  motion  the 
flank  divisions  of  Reuben  and  Ephraim ;  and  then  came 
the  Kohathites,  Avho  occupied  the  centre  of  the  moving 
mass,  bearing  the  sacred  utensils  on  their  shoulders,  and 
were  so  far  behind  the  other  portions  of  tlie  Lcvitical 
body,  that  these  would  have  time  at  the  new  encampment 
to  rear  the  framework  of  the  tabernacle  ere  the  Kohath- 
ites arrived.  Last  of  all,  Dan,  with  the  associated  tribes, 
brought  up  the  rereward  of  the  immense  caravan.  Each 
tribe  was  marshalled  under  its  prince  or  chief,  and  in  all 
their  movements  rallied  around  its  own  standard.  29. 
Hohah,  the  son  of  Ragnel  the  Itlldianite — called  also 
Reuel,  the  same  as  Jethro.  Hobab,  the  son  of  this  Mid- 
ianite  chief,  and  brother-in-law  to  Moses,  seems  to  have 
sojourned  among  the  Israelites  during  the  whole  period 
of  their  encampment  at  Sinai,  and  now  on  their  removal 
proposed  returning  to  his  own  abode.  Moses  urged  him 
to  remain,  both  for  his  own  benefit,  in  a  religious  point 
of  view,  and  from  the  useful  services  his  nomad  habits 
could  enable  him  to  render.  31.  lieave  us  not,  I  pray 
thee  .  .  .  and  thou  mayest  he  to  us  Instead  of  eyes — 
The  earnest  importunity  of  Moses  to  secure  the  attend- 
ance of  this  man,  when  he  enjoj'ed  the  benefit  of  the 
directing  cloud,  has  surprised  many.  But  it  should  be 
recollected  that  the  guidance  of  the  cloud,  though  it 
showed  the  general  route  to  be  taken  through  the  track- 
less desert,  would  not  be  so  special  and  minute  as  to  point 
out  the  places  where  pasture,  shade,  and  water  were  to 
be  obtained,  and  which  were  often  hid  in  obscure  spots  by 
the  shifting  sands.  Besides,  several  detachments  were 
sent  off  from  the  main  body;  the  services  of  Hobab,  not 
as  a  single  Arab,  but  as  a  prince  of  a  powerful  clan,  would 
have  been  exceedingly  useful.  33.  If  thou  go  vvitli  us 
.  ,  .  Avliat  goodness  the  Lord  will  sho'w  unto  us,  tlte 
same-»vill  -wedo  unto  thee — Astronginducementis  liere 
held  out;  but  it  seems  not  to  have  changed  tlie  young 
man's  purpose,  for  he  departed  and  settled  in  his  own 
district.  (See  on  Judges  1.  16;  1  Samuel  15.  6.)  33.  They 
departed  three  days' Journey — i.  e.,  the  first  day's  prog- 
ress being  very  small,  about  18  or  20  miles,  arlc  of  the 
covenant  -went  hefore  them — It  was  carried  in  the 
centre,  and  hence  some  eminent  commentators  think  the 
passage  should  be  rendered,  "the  ark  went  in  their  pres- 
ence," the  cloud  above  upon  it  being  conspicuous  in  their 
eyes.  But  it  is  probable  that  the  cloudy  pillar,  Avhich, 
while  stationary,  rested  upon  the  ark,  preceded  them  in 
the  march — as,  when  In  motion  at  one  time  (Exodus  1-1. 
19),  it  is  expressly  said  to  have  shifted  its  place.  35,  36. 
Wlien  the  ark  set  for^vard,  Moses  said,  Rise  up,  Lord, 
and  let  thine  eneniies  he  scattered — Moses,  as  the  organ 
of  the  people,  uttered  an  appropriate  prayer  both  at  tlie 
commencement  and  the  end  of  each  journey.  Thus  all 
the  journeys  were  sanctified  by  devotion;  and  so  should 
our  prayer  be,  "If  thy  presence  go  not  with  us,  carry  us 
not  hence." 

CHAPTER    XI. 

Ver.  1-33.  IMaijna  Loathed.  1.  AVlien  the  people 
complained  it  displeased  tlie  Liord,  &c. — Unaccustomed 
to  the  fatigues  of  travel,  and  wandering  into  the  depths 
of  a  desert,  less  mountainous,  but  far  more  gloomy  and 
desolate  than  that  of  Sinai,  without  any  near  prospect 
of  the  rich  country  that  had  been  promised,  they  fell  into 
a  state  of  vehement  discontent,  which  was  vented  at  these 
irksome  and  fruitless  journeyings.  The  displeasure  of 
God  was  manifested  against  the  ungrateful  complainers 
by  fire  sent  in  an  extraordinary  manner.  It  is  worthy 
of  notice,  however,  that  the  discontent  seems  to  have 
been  confined  to  the  extremities  of  the  camp,  where,  lu 


ANCIENT  MILITARY  WEAPONS. 


riSriPMXED   TliOOPS   OF   THE   TIME   OF   THE   XVIIITH   DYNASTY. 
From  WilkinsODv 


Hi||ife^[Biiife?aiihi,^smi- 


am 


»    ..A....MvOC00e?^ 


VARIOUS    ANCIENT    WEAPONS. 


HELMET.S. 
1  S*m.  zvii.  6. 


ANCIENT   BOWS   AND   ARROWS. 
1  Chron.  viii.  40> 


^'^ 


ANCIENT   SWORDS. 
1  Sam.  xxi.  9. 


Manna  Loathed. 


NUMBERS  XL 


Seventy  Elders  Appointed. 


all  likelihood,  "  the  mixed  multitude"  had  their  station. 
At  the  intercession  of  Moses,  the  appalling  judgment 
eeased,  and  the  name  given  to  the  place,  "Taberah"  (a 
burning),  remained  ever  after  a  monument  of  national 
Bin  and  punishment.  (See  on  v.  31,  a5.)  4.  Tlie  mixed 
multitude  tliat  -^vas  among  them  fell  a  lusting— These 
consisted  of  Egyptians.  To  dream  of  banquets  and  plenty 
of  animal  food  in  the  desert  becomes  a  disease  of  the  im- 
agination; and  to  this  excitement  of  the  appetite  no 
people  are  more  liable  than  the  natives  of  Egypt.  But  the 
Israelites  participated  in  the  same  feelings,  and  expressed 
dissatisfaction  with  the  manna  on  which  they  had 
hitherto  been  supported,  in  comparison  with  the  vege- 
table luxuries  with  which  they  had  been  regaled  in 
Egypt.  5.  Wc  remember  the  Aah.  nvliicli  -*ve  did  eat  in 
£:g>-pt  freely— See  on  Exodus  7.  21.  The  people  of  Egypt 
are  accustomed  to  an  almost  exclusive  diet  of  fish,  either 
fresh  or  sun-dried,  during  the  hot  season  in  April  and 
May— the  very  season  when  the  Israelites  were  travelling 
in  this  desert.  Lower  Egypt,  where  were  the  brick-kilns 
In  which  they  were  employed,  afforded  great  facilities  for 
obtaining  flsh  In  the  Mediterranean,  the  lakes  and  the 
canals  of  the  Nile,  cucumbers— The  Egyptian  species 
Is  smooth,  of  a  cylindrical  form,  and  about  a  foot  in 
length.  It  is  highly  esteemed  by  the  natives,  and  when 
in  season  is  liberally  partaken  of,  being  greatly  mellowed 
by  the  influence  of  the  sun.  melons — The  watermelons 
are  meant,  which  grow  on  the  deep  loamy  soil  after  the 
subsidence  of  the  Nile;  and  as  they  afford  a  juicj'  and 
cooling  fruit,  all  classes  make  use  of  them  for  meat,  drink, 
and  medicine,  leeks — by  some  said  to  be  a  species  of 
grass  cresses,  which  is  much  relished  as  a  kind  of  season- 
lug,  onions — the  same  as  ours;  but  instead  of  being 
nauseous,  and  affecting  the  eyes,  they  are  sweet  to  the 
taste,  good  for  the  stomach,  and  form  to  a  large  extent  the 
aliment  of  the  labouring  classes,  garlic — is  now  nearly 
If  not  altogether  extinct  in  Egypt,  although  it  seems  to 
have  grown  anciently  in  great  abundance.  Tlie  herbs 
now  mentioned  form  a  diet  very  grateful  in  warm 
countries,  where  vegetables  and  other  fruits  of  the  season 
are  much  more  used  than  with  us.  We  can  scarcely 
wonder  that  both  the  Egyptian  hangers-on,  and  tlie 
general  body  of  the  Israelites,  incited  by  their  clamours, 
also  complained  bitterly  of  the  want  of  the  refreshing 
viands  in  their  toilsome  wanderings.  But  after  all  their 
experience  of  the  bounty  and  care  of  God,  their  vehement 
longing  for  the  luxuries  of  Egypt  was  an  impeachment 
of  the  Divine  arrangements ;  and  if  it  was  the  sin  that  be- 
set tliem  in  the  desert,  it  became  tliem  more  strenuously 
to  repress  a  rebellious  spirit,  as  dislionourlng  to  God,  and 
unbecoining  their  relation  to  Him  as  a  chosen  people. 
0-9.  But  no-w  tlier^  is  nothing  but  tliis  manna- Daily 
familiarity  had  disgusted  tliem  with  tlie  sight  and  taste 
of  the  monotonous  food;  and, ungrateful  for  the  heavenly 
gift,  they  longed  for  a  change  of  fare.  It  may  be  noticed 
that  tlie  resemblance  of  the  manna  to  coriander  seed  was 
not  in  Ihe  colour,  but  in  the  size  and  figure;  and  from  its 
comparison  to  bdellium,  which  is  either  a  drop  of  white 
gum  or  a  white  pearl,  we  are  enabled  to  form  a  better  idea 
of  it.  Moreover,  it  is  evident,  from  the  process  of  baking 
into  cakes,  that  it  could  not  have  been  the  natural  manna 
of  the  Arabian  desert,  for  that  is  too  gummy  or  unctuous 
to  admit  of  being  ground  into  meal.  In  taste  it  is  said 
(Exodus  16.  31),  to  have  been  like  "wafers  made  with 
honey,"  and  here  to  have  the  taste  of  fresh  oil.  The  dis- 
crepancy In  these  statements  is  only  apparent;  for  in  the 
former  the  manna  is  described  in  its  raw  state;  in  tlie 
latter,  after  it  was  ground  and  baked.  The  minute  de- 
scription given  here  of  its  nature  and  use  was  designed  to 
sliow  tlie  great  sinfulness  of  the  people  in  being  dissatis- 
fied with  sucli  excellent  food,  furnished  so  plentifully  And 
gratuitously.  10-15.  Moses  said  unto  the  Lord,  "Where- 
fore liast  thou  afflicted  thy  scr^-ant,  &c.— It  is  impos- 
sible not  to  sympathize  with  his  feelings,  although  the 
tone  and  language  of  his  remonstrances  to  God  cannot  be 
justified.  He  was  in  a  most  distressing  situation— hav- 
ing a  mighty  multitude  under  his  care,  with  no  means  of 
iatlsfylng  their  clamoroas  demands.  Their  conduct  shows 


how  deeply  they  had  been  debased  and  demoralized  by 
long  oppression ;  while  his  reveals  a  state  of  mind  agonized 
and  almost  overwhelmed  by  a  sense  of  the  undivided 
responsibilities  of  his  office.  16, 17.  The  Lord  said  unto 
Moses,  Gather  unto  me  seventy  men  of  tlie  elders — 
(Exodus  3.  10;  5.  6;  21.  9;  18.  21,  2J;  Leviticus  4. 15.)  An 
order  of  seventy  was  to  be  created,  either  by  a  selection 
from  the  existing  staft"  of  elders,  or  by  the  appointment 
of  new  ones,  empowered  to  assist  him  by  their  collective 
wisdom  and  experience  in  the  onerous  cares  of  govern- 
ment. The  Jewish  writers  say  that  this  was  the  origin  of 
the  Sanhedrim,  or  supreme  appellate  court  of  their  nation. 
But  there  is  every  reason  to  believe  that  it  was  only  a 
temporary  expedient,  adopted  to  meet  a  trying  exigency, 
17.  I  will  come  do'»vn — i.  c,  not  in  a  visible  manner,  or 
by  local  descent,  but  by  the  tokens  of  the  Divine  presence 
and  operations.  And  take  of  tlie  spirit  -which  is  upon 
thee — The  spirit  means  the  gifts  and  influences  of  the 
.Spirit  (ch.  27. 18;  Joel  2.  28;  John  7.  89;  1  Corinthians  14. 12), 
and  by  "taking  the  spirit  of  Moses,  and  putting  it  upon 
them,"  is  not  to  be  understood  that  the  qualities  of  the 
great  leader  were  to  be  in  any  degree  impaired,  but  that 
the  elders  would  be  endowed  with  a  portion  of  the  same 
gifts,  especially  of  prophecy  (v.  2.5)— i.  e.,  an  extraordinary 
penetration  in  discovering  hidden  and  settling  difficult 
things.  18-!80.  Say  thou  unto  the  people,  Sanctify 
yourselves  against  to-morro-\v,  and  ye  shall  eat  flesh 
— i.  e.,  "prepare  yourselves,"  by  repentance  and  submis- 
sion, to  receive  to-morrow  the  flesh  you  clamour  for.  But 
it  is  evident  that  the  tenor  of  the  language  implied  a 
severe  rebuke,  and  that  the  blessing  promised  would 
prove  a  curse.  31-^3.  Moses  said.  The  people  among 
whom  I  am,  are  six  hundred  thousand,  .  .  .  shall  tlie 
flocks  and  herds  be  slain  for  tliem,  to  sufiice  tliem  'i — 
The  great  leader,  struck  with  a  promise  so  astonishing  ijs 
that  of  suddenly  furnishing,  in  the  midst  of  the  desert, 
more  than  two  millions  of  people  with  flesh  for  a  Avhole 
month,  betrayed  an  incredulous  spirit,  surprising  in  one 
wlio  had  witnessed  so  many  stupendous  miracles.  But  it 
is  probable  that  it  was  only  a  feeling  of  the  moment — at 
all  events,  the  incredulous  doubt  was  uttered  only  to  him- 
self—and not,  as  afterwards,  publicly  and  to  the  scandal 
of  the  people.  (See  on  ch.  20. 10.)  It  was,  therefore,  sharply 
reproved,  but  not  punished.  24.  Moses  gathered  the 
seventy  men  of  the  elders  of  the  people,  <fcc. — That 
place  was  chosen  for  the  convocation,  because,  as  it  was 
there  God  manifested  Himself,  there  His  spirit  would  be 
directly  imparted — there  the  minds  of  the  elders  them- 
selves would  be  inspired  with  reverential  awe,  and  their 
office  invested  with  greater  respect  in  the  eyes  of  the  peo« 
pie.  35.  When  the  Spirit  rested  upon  them,  they 
prophesied,  and  did  not  cease — As  those  elders  were 
constituted  civil  governors,  their  "prophesying"  must  be 
understood  as  meaning  the  performance  of  their  civil  and 
sacred  duties,  by  the  help  of  those  extraordinary  endow- 
ments they  had  received,  and  by  their  not  "ceasing," 
either  that  they  continued  to  exercise  their  gifts  uninter- 
ruptedly the  first  day  (see  1  Samuel  19.  24),  or  that  these 
were  permanent  gifts,  which  qualified  them  in  an  eminent 
degree  for  discharging  the  duty  of  public  magistrates. 
26-39.  But  there  remained  two  of  the  men  in  the 
camp— They  did  not  repair  with  the  rest  to  the  taber- 
nacle, either  from  modesty  in  shrinking  from  the  as- 
sumption of  a  public  office,  or  being  prevented  b5'  some 
ceremonial  defilement.  They,  however,  received  the  gifts 
of  the  Spirit  as  well  as  their  brethren;  and  when  Moses 
was  urged  to  forbid  their  prophesying,  his  answer  dis- 
played a  noble  disinterestedness  as  well  as  zeal  for  the 
glory  of  God  akin  to  that  of  our  Lord.  (Mark  9.  39.)  31- 
35.  There  went  forth  a  wind  from  the  Lord,  and 
brought  quails  from  the  sea,  &c.— These  migiatory 
birds  (see  on  Exodus  16. 13)  were  on  their  journey  from 
Egypt,  when  "the  wind  from  the  Lord,"  an  east  wind 
(Psalm  78.  26),  forcing  them  to  change  their  course,  wafted 
them  over  the  Red  Sea  to  the  camp  of  Israel.  Let  them 
fall  a  day's  Journey— If  the  journey  of  an  Individual  is 
meant,  this  space  might  be  thirty  miles;  if  the  inspired 
historian  referred  to  the  whole  host,  ten  miles  would  be 

lOS 


Quails  are  Seni . 


NUMBERS  Xn,  XIIT 


Bhriavi's  Leprosy. 


as  far  as  they  could  march  in  one  day  In  the  sandy  desert, 
under  a  vertical  sun.  Assuming  it  to  be  twenty  miles, 
this  immense  cloud  of  quails  (Psalm  77.  27)  covered  a 
space  of  forty  miles  in  diameter.  Others  reduce  it  to  six- 
teen. But  it  Is  doubtful  whether  the  measurement  be 
from  the  centre  or  the  extremities  of  the  camp.  It  is  evi- 
dent, however,  that  the  language  describes  the  countless 
number  of  these  quails,  as  it  were  two  cubits  higli — 
Some  have  supposed  that  they  fell  on  the  ground  above 
each  other  to  that  height — a  supposition  which  would 
leave  a  vast  quantity  useless  as  food  to  the  Israelites,  who 
were  forbidden  to  eat  any  animal  that  died  of  itself,  or 
from  which  the  blood  was  not  poured  out.  Others  think 
that,  being  exhausted  with  a  long  flight,  they  could  v/,t 
fly  more  than  three  feet  above  the  earth,  and  so  were 
easily  felled  or  caught.  A  more  recent  explanation  ap- 
plies the  phrase,  "two  cubits  high,"  not  to  the  accumula- 
tion of  the  mass,  but  to  the  size  of  the  individual  birds. 
Flocks  of  large  red-legged  cranes,  three  feet  high,  measur- 
ing seven  feet  from  tip  to  tip,  have  been  frequently  seen 
on  the  M-estern  shores  of  the  Gulf  of  Akaba,  or  eastern 
arm  of  the  Red  Sea.  [Stanley,  Shubekt.]  33.  People 
stood,  up — i.  e.,  rose  up  in  eager  haste — some  at  one  time, 
others  at  another— some,  perhaps,  through  avidity,  both 
day  and  night,  tcu  liomers— ten  ass'  loads ;  or,  "  homers" 
may  be  used  indefinitely,  as  in  Exodus  8.  14;  Judges  15. 
16;  and  "  ten"  for  many :  so  that  the  phrase  ten  homers  is 
equivalent  to  great  heaps.  The  collectors  were  probably 
one  or  two  from  each  family;  and,  being  distrustful  of 
God's  goodness,  gathered  not  for  immediate  consumption 
only,  but  for  future  use.  In  eastern  and  southern  seas, 
innumerable  quails  are  often  seen,  which,  when  weary, 
fall  down,  covering  every  spot  on  the  deck  and  rigging  of 
vessels;  and  in  Egypt  they  come  in  such  myriads  that 
the  people  knock  them  down  with  sticks,  spread  tliem 
all  abroad  for  themselves — salted  and  dried  them  for 
future  use,  by  the  simple  process  to  whicli  they  had  been 
accustom.ed  in  Egypt.  33.  "While  the  flesli  Mvas  yet  Ibe- 
tuvecu  their  teeth,  ere  it  tvas  cliewed — lit.,  cut  ofT— i.  e., 
ere  the  supply  of  quails,  which  lasted  a  month  (v.  20),  was 
exhausted.  The  probability  is,  that  tlieir  stomachs,  hav- 
ing been  long  inured  to  manna  (a  light  food),  were  not  pre- 
pared for  so  sudden  a  change  of  regimen— a  heavy,  solid 
diet  of  animal  food,  of  which  they  seem  to  have  partaken 
to  so  intemperate  a  degree  as  to  produce  a  general  surfeit, 
and  fatal  consequences.  On  a  former  occasion  their  mur- 
murs for  flesh  were  raised  (Exodus  16),  because  they  were 
in  want  of  food.  Here  they  proceeded,  not  from  necessity, 
but  wanton  lustful  desire;  and  their  sin,  in  the  righteous 
judgment  of  God,  was  made  to  carry  its  own  punish- 
ment. 34.  Called  the  name  of  tliat  place  ICibrotli- 
battaavah— {{Y.,  the  graves  of  lust,  or  those  that  lusted; 
so  that  the  name  of  the  place  proves  that  the  mortality 
was  confined  to  those  who. had  indulged  inordinately. 
35.  Hazeroth — the  extreme  southern  station  of  this  route 
was  a  watering-place  in  a  spacious  plain,now  Ain  Haderah, 

CHAPTER  XII. 

Ver.  1-9.  Miriam  and  Aaron's  Sedition.  1.  An  Ethi- 
opian -vroman  —  Heb.,  a  Cushite  woman — Arabia  wjus 
usually  called  in  Scripture  the  land  of  Cush— its  inhabit- 
ants being  descendants  of  that  son  of  Ham  (see  on  Exo- 
dus 2. 15),  and  being  accounted  generally  a  vile  and  con- 
temptible race.  (Amos  9,  7.)  Theoccasionof  this  seditious 
outbreak  on  the  part  of  Miriam  and  Aaron  against  Moses 
was  the  great  change  made  in  the  government  by  the 
adoption  of  the  seventy  rulers— and  their  irritating  dis- 
paragement of  his  wife— who,  in  all  probability,  was 
Zipporah,  and  not  a  second  wife  he  had  recently  mar- 
ried—arose from  Jealousy  of  her  relatives,  through  whose 
Influence  the  innovation  had  been  first  made  (Exodus 
18.),  while  they  were  overlooked  or  neglected.  Miriam 
is  mentioned  before  Aaron  as  being  the  chief  instiga- 
tor and  leader  of  the  sedition.  2.  Hatli  the  liord  in- 
deed spoken  only  by  Moses  1  hath  he  not  also  spoken 
by  us  T— The  prophetical  name  and  character  was  be- 
Bt/)wed  upon  Aaron  (Exodus  4, 15,  16)  and  Miriam  (Ex- 
104 


odus  15.  20);  and,  therefore,  they  considered  the  con- 
duct of  Moses,  in  exercising  an  exclusive  authority  In 
this  matter,  as  an  encroachment  on  their  rights  (Mieah 
6. 4).  3.  The  man  Moseu  was  very  meek — (Exodus  14. 13 ; 
32.12,13;  ch.  14.13;  21.7;  Deuteronomy  9.18.)  This  obser- 
vation migtit  have  been  niade  to  account  for  Moses- taking 
no  notice  of  their  angry  reproaches,  and  for  God's  inter- 
posing so  speedily  for  the  vindication  of  His  servant's 
cause.  The  circumstance  of  Moses  recording  an  eulogium 
on  a  distinguishing  excellence  of  his  own  character  is  not 
without  a  parallel  among  the  sacred  writers,  when  forced 
to  it  by  the  insolence  and  contempt  of  opponents  (2  Cor- 
inthians 11. 5 ;  12. 11, 12).  But  it  is  not  improbable  that,  as 
this  verse  appears  to  be  a  parenthesis,  it  may  have  been 
inserted  as  a  gloss  by  Ezra  or  some  later  prophet.  Others, 
instead  of  "very  meek,"  suggest  "very  afflicted,"  as  the 
proper  rendering.  4.  The  Lord  spake  suddenly  unto 
Moses,  and  unto  Aaron,  and  unto  Miriam— The  divine 
Interposition  was  made  thus  openly  and  immediately,  in 
order  to  suppress  the  sedition,  and  prevent  its  spreading 
amongst  the  people.  5.  The  Lord  came  do'wn  in  the 
pillar  of  the  cloud,  and  stood  in  tlie  door  of  the  tab- 
ernacle—  without  gaining  admission,  as  was  the  usual 
privilege  of  Aaron,  though  it  was  denied  to  all  other  men 
and  women.  This  public  exclusion  was  designed  to  be  a 
token  of  the  divine  displeasure.  6.  Hear  novr  my  >vorda 
— A  difference  of  degree  is  here  distinctly  expressed  in  the 
gifts  and  authority  even  of  divinely  commissioned  pro- 
phets. Moses  having  been  set  overall  God's  house,  f.  e.. 
His  church  and  people,  was  consequently  invested  with 
supremacy  over  Miriam  and  Aaron  also,  and  privileged 
beyond  all  others  by  direct  and  clear  manifestations  of 
the  presence  and  will  of  God.  8.  with  him  w^ll  I  speak 
mouth  to  mouth — immediately,  not  by  an  interpreter, 
nor  by  visionary  symbols  presented  to  his  fancy,  appar- 
ently— plainly  and  surely,  not  in  dark  speeches — par- 
ables or  similitudes,  the  similitude  of  the  Iiord  shall 
he  behold — not  the  face  or  essence  of  God,  who  is  invis- 
ible (Exodus  33.  20 ;  Colossians  1.15;  John  1.18);  but  some 
unmistakable  evidence  of  His  glorious  presence  (Exodus 
33. 2;  34. 5).  The  latter  clause  should  have  been  conjoined 
with  the  preceding  one,  thus :  "  not  in  dark  speeches,  and 
In  a  figure  shall  he  behold  the  Lord."  The  slight  change 
In  the  punctuation  removes  all  appearance  of  contradic- 
tion to  Deuteronomy  4. 15. 

10-16.  Her  Leprosy.  10.  the  cloud  departed  fron» 
the  tabernacle — i.  e.,  from  the  door  to  resume  its  perma- 
nent position  over  the  mercy-seat.  Miriami  became  lep- 
rous—This malady  in  its  most  malignant  form  (Exodus 
4. 6;  2  Kings  5. 27),  as  its  colour,  combined  with  its  sudden 
appearance,  proved,  was  inflicted  as  a  divine  Judgment; 
and  she  was  made  the  victim,  either  from  her  extreme 
violence,  or  because  the  leprosy  on  Aaron  would  have 
interrupted  or  dishonoured  the  holy  service.  11-13.  On 
the  humble  and  penitential  submission  of  Aaron,  Moses 
interceded  for  both  the  offenders,  especially  for  Miriam, 
who  was  restored ;  not,  however,  till  she  had  been  made, 
by  her  exclusion,  a  public  example.  14.  Her  father  had 
but  spit  in  lier  face  should  she  not  be  ashamed  seven 
days  1— The  Jews,  in  common  with  all  people  in  the  East, 
seem  to  have  had  an  intense  abhorrence  of  spitting,  and 
for  a  parent  to  express  his  displeasure  by  doing  so  on  the 
person  of  one  of  his  children,  or  even  on  the  ground  lu 
his  presence,  separated  that  child  as  unclean  from  society 
for  seven  days.  15.  The  people  journeyed  not  till 
Miriani  was  brought  in  again — Either  not  to  crush  her 
by  a  sentence  of  overwhelming  severity,  or  not  to  expose 
her,  being  a  prophetess,  to  popular  contempt.  IG.  Pitched 
in  the  -wilderness  of  Paran — The  station  of  encamp- 
ments seems  to  have  been  Rithma  (ch.  33. 19). 

CHAPTER   XIII. 

Ver.  1-3.5.  The  Names  of  the  Men  who  were  Sent  to 
Search  the  Land.  1,  2.  The  liord  spake  unto  Moses, 
Send  thou  men,  that  they  may  search  the  land  of 
Canaan— Cf.  Deuteronomy  1.22,  whence  it  appears,  that 
while  the  proposal  of  delegating  confldentlal  men  from 


spies  Sent  Out. 


NUMBERS  XIV. 


Murmuring  at  the  Spies'  Report 


each  tribe  to  explore  the  land  of  Canaan  emanated  from 
tJie  people  who  petitioned  for  it,  the  measure  received  the 
special  sanction  of  God,  who  granted  their  request  at  once 
as  a  trial,  and  a  punishment  of  tlieir  distrust.  3.  Tliese 
men  -were  liea.ds  of  tlie  children  of  Israel  —  Not  tlie 
princes  who  are  named  (cli.  10.),  but  chiefs,  leading  men, 
though  not  of  the  first  rank.  16.  Osliea— t.  c,  a  desii-e  of 
salvation.  Jehoshua,  by  prefixing  the  name  of  God, 
means  "divinely  appointed,"  "head  of  salvation,"  "Sa- 
viour," the  same  as  Jesus.  17.  Get  you  up  this  -^vay, 
and  go  up  Into  the  mountain— Jlount  Seir  (Deuter- 
onomy 1. 2),  whicli  lay  directly  from  Sinai  across  the  wil- 
derness of  Paran,  In  a  north-easterly  direction  into  the 
soutliern  parts  of  the  promised  land.  30.  No-iv  the  time 
tvas  tlie  time  of  the  first  ripe  grapes — This  was  in 
August,  when  the  first  clusters  are  gathered,  the  second 
in  September,  and  the  third  in  October.  The  spies'  ab- 
sence for  a  period  of  forty  days,  determines  the  grapes 
they  brouglit  from  Eshcol  to  have  been  of  the  second 
period.  31-34.  So  they  searcheil  tlie  land  —  They  ad- 
vanced from  south  to  north,  reconnoitring  the  whole 
land,  the  wilderness  of  Zin — a  long  level  plain,  or  deep 
valley  of  sand— the  monotony  of  which  is  relieved  by  a 
few  tamarisk  and  rethem  trees,  and  which,  under  tlie 
names  of  El  Glior  and  El  Aralia,  forms  the  continuation 
of  the  Jordan  valley,  extending  from  the  Dead  Sea  to  the 
Gulf  of  Akaba.  Rehob — or,  Beth-rehob,  was  a  city  and 
district  situated,  according  to  some,  eastward  of  Sidon; 
and,  according  to  others,  is  the  same  as  El  Hulc,  an  ex- 
tensive and  fertile  champaign  country,  at  the  foot  of 
Anti-libanus,  a  few  leagues  below  Paneas.  as  men  come 
unto  Hamath— or,  "  the  entering  in  of  Hamath"  (2  Kings 
14.  25),  now  the  valley  of  Balbeck,  a  mountfiin-pass  or 
opening  in  the  northern  frontier,  which  formed  the  ex- 
treme limit  in  that  direction  of  the  inheritance  of  Israel. 
From  the  mention  of  these  places,  the  route  of  the  scouts 
appears  to  have  been  along  the  course  of  the  Jordan  in 
their  advance,  and  their  return  was  by  tlie  westeni 
border,  through  the  territories  of  the  Sidonians  and  Phil- 
istines. 23.  unto  Hebron— situated  in  the  heart  of  the 
mountains  of  Judah,  in  the  southern  extremity  of  Pales- 
tine. The  town  or  "cities  of  Hebron,"  as  it  is  expressed 
in  the  Heb.,  consists  of  a  number  of  sheickdoms  distinct 
from  each  other,  standing  at  the  foot  of  one  of  those  hills 
that  form  a  bowl  round  and  enclose  it.  "  The  children  of 
Anak,"  mentioned  in  this  verse,  seem  to  have  been  also 
chiefs  of  townships ;  and  this  coincidence  of  polity,  ex- 
isting in  ages  so  distant  from  each  other,  is  remarkable. 
lVere  Monko.]  Hebron  (Kirjath-Arba,  Genesis  23.  2)  was 
one  of  the  oldest  cities  in  the  world.  Zoan  (the  Tanis  of 
the  Greeks)— was  situated  on  one  of  the  eastern  branches 
of  the  Nile,  near  the  lake  Menzala,  and  the  early  royal 
residence  of  the  Pharaohs,  that  boasted  a  higher  antiq- 
uity than  any  other  city  in  Egypt.  Its  name,  which  sig- 
nifies flat  and  level,  is  descriptive  of  its  situation  in  the 
low  grounds  of  the  Delta.  33.  Tliey  came  unto  the 
brook  of  Eshcol  — {.  e.,  "the  torrent  of  the  cluster." 
Its  situation  was  a  little  to  the  south-west  of  Hebron. 
The  valley  and  its  sloping  hills  are  still  covered  with 
vineyards,  the  character  of  whose  fruit  corresponds  to 
Its  ancient  celebrity,  and  cut  down  from  thence  a 
branch  with  one  bluster  of  grapes— The  grapes  reared 
In  this  locality  are  still  as  magnificent  as  formerly  — 
they  are  said  by  one  to  be  equal  in  size  to  prunes,  and 
compared  by  another  to  a  man's  thumb.  One  clus- 
ter sometimes  weighs  10  or  12  pounds.  The  mode  of  car- 
rying the  cluster  cut  down  by  the  spies,  though  not  ne- 
cessary from  its  weight,  was  evidently  adopted  to  pre- 
serve it  entire  as  a  specimen  of  the  productions  of  the 
promised  land ;  and  the  Impression  made  by  the  sight  of 
It  would  be  all  the  greater  that  the  Israelites  were  familiar 
only  witii  the  scanty  vines  and  small  grapes  of  Egypt. 
26.  They  came  to  Kadesh— an  Important  encampment 
of  the  Israelites.  But  Its  exact  situation  Is  not  certainly 
known,  nor  Is  It  determined  whether  it  Is  the  same  or  a 
different  place  from  Kadesh-barnea.  It  is  supposed  to  be 
Identical  with  Ain-el-Weibeh,  a  famous  spring  on  the 
eastern  side  of  the  desert  [Robinson],  and  also  with  Pe- 


tra.  [Stanley.]  37,  28.  They  told  him,  and  said,  "We 
came  unto  tlie  land  whither  thou  sentest  us,  and 
surely  it  flo^veth  -with  milk  and  honey— The  report 
was  given  publicly  in  the  audience  of  the  people,  and  it 
was  artfully  arranged  to  begin  their  narrative  with  com- 
mendations of  the  natural  fertility  of  the  country,  in  or- 
der that  their  subsequent  slanders  might  the  more  readily 
receive  credit.  39.  The  Amalekites  dwell  in  the  land 
of  the  south— Their  territory  lay  between  the  Dead  and 
the  Red  Seas,  skirting  the  borders  of  Canaan.  Tllttitea 
d-»vell  in  the  mountains — Their  settlements  were  in  the 
southern  and  mountainous  part  of  Palestine.  (Genesis  23. 
7.)  The  Canaanites  dwell  by  the  sea — The  remnant  of 
tlie  original  inhabitants,  who  had  been  dispossessed  by 
the  Philistines,  were  divided  into  two  nomadic  hordes — 
one  settled  eastward  near  the  Jordan ;  the  other  westward, 
by  the  Mediterranean.  33.  A  land  tliat  eateth  up  the 
inhabitants — i.  e.,  an  unhealthy  climate  and  country. 
Jewish  writers  say  that  in  the  course  of  their  travels  they 
saw  a  great  many  funerals,  vast  numbers  of  the  Canaan- 
ites being  cut  oflT  at  that  time,  in  the  providence  of  God, 
by  a  plague  or  the  hornet.  (Joshua  24. 12.)  men  of  great 
stature — This  was  evidently  a  false  and  exaggerated  re- 
port, representing,  from  timidity  or  malicious  artifice, 
what  was  true  of  a  few  as  descriptive  of  the  people  gener- 
ally. 33.  there  we  saw  the  giants,  the  sons  of  Anak — 
The  name  is  derived  from  the  son  of  Arba — a  great  man 
among  the  Arabians  (Joshua  15. 14),  who  probably  obtained 
his  appellation  from  wearing  a  splendid  collar  or  chain 
round  his  neck,  as  the  word  imports.  The  epithet "  giant" 
evidently  refers  here  to  stature,  (See  on  Genesis  6.  4.)  And 
it  is  probable  the  Anakims  were  a  distinguished  family,  or 
perhaps  aselect  body  of  warriors,  chosen  for  their  extra- 
ordinary size,  we  were  In  our  o^tvn  sight  as  grasshop- 
pers—a strong  Orientalism,  by  which  the  treacherous 
spies  gave  an  exaggerated  report  of  the  physical  strength 
of  the  people  of  Canaan. 

CHAPTER   XIV. 

Ver.  1-45.  1.  The  People  Murmur  at  the  Spies'  Re- 
port. All  the  congregation  lifted  up  their  voice  and 
cried— Not  literally  the  whole,  for  there  were  some  excep- 
tions. 3-4.  Would  God  that  we  had  died  in  Egypt- 
Such  insolence  to  their  generous  leaders,  and  such  base 
ingratitude  to  God,  show  the  deep  degradation  of  the  Is- 
raelites, and  the  absolute  necessity  of  the  decree  that  de- 
barred that  generation  from  entering  the  promised  land. 
They  were  punished  by  their  wishes  being  granted  to  die  in 
that  wilderness.  A  leader  to  reconduct  them  to  Egypt  is 
spoken  of  (Nehemlah  9. 17)  as  actually  nominated.  The  sin- 
fulness and  Insane  folly  of  their  conduct  are  almost  incred- 
ible. Their  conduct,  however,  is  paralleled  by  too  many 
amongst  ourselves,  who  shrink  from  the  smallest  difllcul- 
ties,  and  rather  remain  slaves  to  sin  than  resolutely  try 
to  surmount  the  obstacles  that  lie  in  their  way  to  the  Ca- 
naan above.  5.  Moses  and  Aaron  fell  on  their  faces— 
— as  humble  and  earnest  suppliants — either  to  the  people, 
entreating  them  to  desist  from  so  perverse  a  design ; — or 
rather,  to  God,  as  the  usual  and  only  refuge  from  the  vio- 
lence of  that  tumultuous  and  stiff-necked  rabble,  and  a 
hopeful  means  of  softening  and  Impressing  their  hearts. 
6.  Joshua  and  Caleb,  which  ■were  of  them  that 
searched  the  land,  rent  their  clothes — the  two  honest 
spies  testifledtheir  grief  and  horror,  in  the  strongest  man- 
ner, at  the  mutiny  against  Moses  and  the  blasphemy 
against  God;  while  at  the  same  time  they  endeavoured, 
by  a  truthful  statement,  to  persuade  the  people  of  the  ease 
with  which  they  might  obtain  possession  of  so  desirable 
a  country,  provided  they  did  not,  by  their  rebellion  and 
ingratitude,  provoke  God  to  abandon  them.  8.  A  land 
flo'wtng  -ivith  milk  and  honey — a  general  expression, 
descriptive  of  a  ricli  and  fertile  country;  but  the  two  ar- 
ticles specified  were  amongst  the  principal  products  of  the 
Holy  Land.  9.  Their  defence  is  departed— //(■&.,  their 
shadow.  The  Sultan  of  Turkey  and  the  Schah  of  Persia 
are  called  "  the  shadow  of  God,"  "  the  refuge  of  the  world." 
So  that  the  meaning  of  the  phrase,  "their  defence  Isde- 

105 


The  Rebellious  are  Smitten. 


NUMBERS  XV. 


The  Law  of  Sundry  Offerings. 


parted"  from  them,  is,  that  the  favour  of  God  was  now 
lost  to  those  whose  Iniquities  were  full  (Genesis  15.  IC),  and 
transferred  to  the  Israelites.  10.  The  glory  of  the  Iiord 
appeared— It  was  seasonably  manifested  on  this  great 
emergency  to  rescue  His  ambassadors  from  their  perilous 
situation.  11.  The  Liord  said,  ...  I  -^vlll  smite  tliem 
■with  the  pestilence — Not  a  final  decree,  but  a  threaten- 
ing, suspended,  as  appeared  from  the  issue,  on  the  inter- 
cession of  Moses,  and  the  repentance  of  Israel.  IT.  Let 
the  po'wer  of  my  Lord  he  great — be  magnified.  !81.  All 
the  earth  shall  he  filled  witfi  the  glory  of  the  Lord— 
This  promise,  in  its  full  acceptation,  remains  to  be  veri- 
fied by  the  eventual  and  universal  prevalence  of  Cliris- 
tianity  in  the  world.  But  the  terms  were  used  restric- 
tively  in  respect  to  the  occasion,  to  the  report  which 
would  spread  over  all  the  land  of  the  "  terrible  things  in 
righteousness"  which  God  would  do  in  the  infliction  of 
the  doom  described,  to  which  that  rebellious  race  was 
now  consigned,  ten  times— very  frequently.  32.  my 
servant  Caleh — Joshua  was  also  excepted,  but  he  is  not 
named,  because  he  was  no  longer  in  the  ranks  of  the  peo- 
ple, being  a  constant  attendant  on  Moses.  34.  becanse 
he  had  another  spirit,  and  hath  folio-wed  me  fully — 
under  the  influence  of  God's  Spirit,  was  a  man  of  bold, 
generous,  heroic  courage,  above  worldly  anxieties  and 
fears.  35.  No-»v  the  Amalekites  and  the  Canaanites 
d-welt  in  the  valley— i.  e.,  on  the  other  side  of  the  Idu- 
mean  mountain,  at  whose  base  they  were  then  encamped. 
Those  nomad  tribes  had  at  that  time  occupied  it  witli  a  de- 
termination to  oppose  the  further  progress  of  the  Hebrew 
people.  Hence  the  command  to  seek  a  safe  and  timely 
retreat  into  the  desert,  to  escape  the  pursuit  of  those  reso- 
lute enemies,  to  whom,  with  their  wives  and  children, 
they  would  fall  a  helpless  prey,  because  they  had  forfeited 
the  presence  and  protection  of  God.  The  2.5th  verse  forms 
an  important  part  of  the  narrative,  and  sliould  be  freed 
from  the  parenthetical  form  which  our  English  transla- 
tors have  given  it.  30.  Save  Caleb  and  Joshua — Tliose 
ere  specially  mentioned,  as  honourable  exceptions  to  tlie 
rest  of  the  scouts,  and  also  as  the  future  leaders  of  the 
people.  But  it  appears  that  some  of  the  old  generation 
did  not  join  in  the  mutinous  murmuring,  including  in 
tliat  number  the  whole  order  of  the  priests.  (Joshua  14. 1.) 
34.  ye  shall  kno-w  my  breach  of  promise — i.  e.,  tliat  in 
consequence  of  your  violation  of  the  covenant  betwixt 
you  and  me,  by  breaking  the  terms  of  it,  it  shall  be  null 
and  void  on  my  part,  as  I  shall  withhold  the  blessings  I 
promised  in  that  covenant  to  confer  on  you  on  condition 
of  your  obedience.  36-38.  the  men  that  did  bring  up 
the  evil  report  upon  the  laud,  died  by  the  pla^ie  be- 
fore the  Lord — Ten  of  the  spies  were  struck  dead  on  the 
spot — either  by  the  pestilence,  or  some  other  judgment 
—the  great  and  appalling  mortality  occasioned  by  which 
clearly  betokened  the  hand  of  the  Lord.  40-4:5.  They 
rose  np  early  in  the  morning,  and  gat  them  to  the  top 
of  the  mountain— Notwithstanding  the  tidings  that  Mo- 
ses communicated,  and  which  diffused  a  general  feeling 
of  melancholy  and  grief  thi'oughout  the  camp,  the  im- 
pression was  of  very  brief  continuance.  They  rushed 
from  one  extreme  of  rashness  and  perversity  to  another, 
and  the  obstinacy  of  their  rebellious  spirit  was  evinced 
by  their  active  preparations  to  ascend  the  hill,  notwith- 
standing the  Divine  warning  they  had  received  not  to  un- 
dertake that  enterprise,  for  -we  have  sinned — i.  e.,  sen- 
sible of  our  sin,  we  now  repent  of  it,  and  are  eager  to  do 
lis  Caleb  and  Joshua  exhorted  us — or,  as  some  render  it, 
though  we  have  sinned,  we  trust  God  will  yet  give  us  the 
land  of  promise.  The  entreaties  of  their  prudent  and 
pious  leader,  who  represented  to  them  that  their  enemies, 
scaling  the  other  side  of  the  valley,  would  post  themselves 
on  the  top  of  the  hill  before  them,  were  disregarded.  How 
strangely  perverse  the  conduct  of  the  Israelites,  who, 
shortly  before,  were  afraid  that,  though  their  Almighty 
King  was  with  them,  they  could  not  get  possession  of  the 
land;  and  yet  now  they  act  still  more  foolishly  in  sup- 
posing that,  though  God  were  not  with  them,  they  could 
expel  the  inhabitants  by  their  unaided  eflbrts.  The  con- 
sequences were  sach  as  might  have  been  anticipated. 
106 


The  Amalekites  and  Canaanites,  who  had  been  lying  in 
ambuscade  expecting  their  movement,  i-ushed  down  upon 
them  from  the  heights,  and  became  the  instruments  of 
punishing  their  guilty  rebellion,  even  unto  Horinah— 
The  name  was  afterAvards  given  to  that  place  in  memory  of 
the  immense  slaughter  of  the  Israelites  on  this  occasion. 

CHAPTEE  XV. 

Ver.  1-41.  The  Law  of  Sundry  Offerings,  l ,  3.  The 
Lord  spake  unto  Moses,  saying.  Speak  unto  tlie  chil~ 
dren  of  Israel— Some  infer  from  v.  23,  that  the  date  of 
this  communication  must  be  fixed  towards  the  close  of 
the  wanderings  in  the  wilderness ;  and,  also,  that  all  the 
sacrifices  prescribed  in  the  law  were  to  be  offered  only- 
after  the  settlement  in  Canaan.  3.  Make  an  offering  by 
fire  unto  the  Lord,  a  burnt  offering — It  is  evident  that 
a  peace  offering  is  referred  to,  because  this  term  is  fre- 
quently used  in  suoh  a  sense  (Exodus  18.12;  Leviticus  17. 
5).  4.  tenth  deal — i.  e.,  an  omer,  the  tenth  part  of  an 
ephah  (Exodus  16.  36).  Fourtli  part  of  an  hiu  of  oil— 
This  element  shows  it  to  have  been  different  from  such 
meat  offerings  as  were  made  by  themselves,  and  not 
merely  accompaniments  of  other  sacrifices.  6-13.  t-vro 
tenth  deals — The  quantity  of  flour  was  increased,  be- 
cause tlie  sacrifice  was  of  superior  value  to  the  former. 
The  accessory  sacrifices  were  always  increased  in  propor- 
tion to  the  greater  worth  and  magnitude  of  its  principal. 
13-16.  a  stranger — one  who  ha'd  become  a  proselyte. 
There  was  not  any  of  the  national  privileges  of  the 
Israelites,  with  hardly  an  exception,  in  which  the  Gen- 
tile stranger  might  not,  on  conforming  to  certain  condi- 
tions, fully  participate.  19.  -tvhen  ye  eat  of  the  bread 
of  tlie  land,  ye  shall  offer  up  an  heave  offering- — The 
offering  prescribed  was  to  precede  the  act  of  eating,  unto 
tlie  Lord— t.  e.,  the  priests  of  the  Lord.  (Ezekiel  44.  30.) 
30.  heave  offering  of  the  threshing-floor — meaning 
the  corn  on  the  threshing-floor — t.  e.,  after  harvest,  so 
sliall  ye  lieave  it — to  the  priests  accompanying  the  cere- 
mony with  the  same  rites.  33.  if  ye  ha>-e  erred  and 
not  obsert'cd  all  these  commandments,  &c. — respecting 
the  performance  of  Divine  worship,  and  the  rites  and 
ceremonies  that  constitute  the  holy  service.  The  law 
relates  only  to  any  omission,and  consequently  is  quite 
different  from  that  laid  down  in  Leviticus  4. 13,  whicli  im- 
plies a  transgression  or  positive  neglect  of  some  observ- 
ances required.  This  law  relates  to  private  parties,  or  in- 
dividual tril)es;  tJiat  to  the  whole  congregation  of  Israel. 
34-36.  if  aught  be  committed  by  ignorance — The  Mo- 
saic ritual  was  complicated,  and  the  ceremonies  to  be 
gone  through  in  the  various  instances  of  purification 
which  are  specified,  would  expose  a  worshipper,  through 
ignorance,  to  the  risk  of  omitting  or  neglecting  sonae  of 
them.  This  law  includes  the  stranger  in  the  number  of 
those  for  whom  the  Sacrifice  was  offered  for  the  sin  of 
general  ignorance.  37-39.  if  any  soxxl  sin  through 
ignorance — Not  only  in  common  with  the  general  body 
of  the  people,  but  his  personal  sins  were  to  be  expiated 
in  the  same  manner.  30.  the  soul  that  doeth  aught 
presumptuously — Heb.  wiiJi  an  high  or  uplifted  hand-~ 
i.  e.,  knowingly,  wilfully,  obstinately.  In  this  sense  the 
phraseology  occurs.  (Exodus  14.8;  Leviticus  26. 21;  Psalm 
19. 13.)  the  same  reproacheth  the  Lord — sets  Him  at 
open  defiance,  and  dishonours  His  majesty.  31.  his  in- 
iqiiity  shall  be  upon  him — i.e.,  the  punishment  of  his 
sins  shall  fall  on  himself  individually;  no  guilt  shall  be 
incurred  by  the  nation,  iinless  there  be  a  criminal  care- 
lessness in  overlooking  the  offence.  33-34.  a  man  that 
gathered  sticks  upon  the  sabbath-day — This  incident 
Is  evidently  narrated  as  an  Instance  of  presumptuous  sin. 
The  mere  gathering  of  sticks  was  not  a  sinful  act,  and 
might  be  necessary  for  fuel  to  warm  him,  or  to  make 
ready  his  food.  But  its  being  done  on  the  sabbath  altered 
the  entire  character  of  the  action.  The  law  of  the  sab- 
bath being  a  plain  and  positive  commandment,  this 
transgression  of  it  was  a  known  and  wilful  sin,  and  it 
was  marked  by  several  aggravations.  For  the  deed  was 
done  with  unblushing  boldness  In  broad  daylight,  in  open 


Th€  Rebellion  of  Korah, 


NUMBERS  XVI. 


.  Dalhan,  and  Abiram. 


defiance  of  the  Divine  authority— ia  flagrant  inconsist- 
ency with  his  religious  connection  with  Israel,  as  the 
covenant  people  of  God;  and  it  was  an  application  to 
improper  purposes  of  time,  which  God  had  consecrated 
to  himself  and  the  solemn  duties  of  religion.  The  offender 
was  brought  before  the  rulers,  who,  on  hearing  tlie  pain- 
ful report,  were  at  a  loss  to  determine  what  ought  to  be 
done.  That  they  should  have  felt  any  embarrassment  in 
such  a  case  may  seem  surprising,  in  the  face  of  the  sab- 
bath law.  (Exodus  31. 14.)  Their  difficulty  prolxvbly  arose 
from  this  being  the  first  public  oflence  of  the  kind  which 
had  occurred;  and  the  appeal  might  be  made  to  remove 
all  ground  of  complaint— to  produce  a  more  striking 
effect,  and  that  the  fate  of  this  criminal  might  be  a 
Deacon  to  warn  all  Israelites  in  future.  35,  36.  Tlie  Lord 
said,  The  man  shall  surely  bcrput  to  deatli- The  Lord 
was  king,  as  Avell  as  God  of  Israel,  and  the  offence  being 
a  violation  of  the  law  of  the  realm,  the  Sovereign  Judge 
gave  orders  that  this  man  should  be  put  to  death,  and, 
moreover,  required  the  whole  congregation  to  unite  in  exe- 
cuting the  fatal  sentence.  38.  hid  them  that  they  make 
fringes  In  the  border  of  their  garments— These  were 
narrow  strips,  in  a  wing-like  form,  wrapped  over  the 
shoulders,  and  on  various  parts  of  the  attire.  "  Fringe," 
nowever,  is  the  English  rendering  of  two  distinct  Hebrew 
words— the  one  meaning  a  narrow  lappet  or  edging,  called 
'be  "hem  or  border"  (Matthew  23. 5;  Luke  8. 44),  which, 
m  order  to  make  it  more  attractive  to  the  eye,  and  conse- 
quently more  serviceable  to  the  purpose  described,  was 
covered  with  a  riband  of  blue  or  rather  purple  colour; 
the  other  term  signifies  strings  with  tassels  at  the  end, 
fastened  to  the  corners  of  the  garment.  Both  of  these 
are  seen  on  the  Egyptian  and  Assyrian  frocks;  and  as 
the  Jewish  people  were  commanded  by  express  and  re- 
peated ordinances  to  have  them,  the  fashion  was  ren- 
dered subservient,  in  their  case,  to  awaken  high  and 
religious  associations— to  keep  them  in  habitual  remem- 
brance of  the  Divine  commandments.  41.  I  am  tlie 
liord  yoixr  God— The  import  of  tliis  solemn  conclusion 
is,  that  though  he  was  displeased  witli  thein  for  their  fre- 
quent rebellions,  for  which  they  would  be  doomed  to 
forty  years'  wanderings,  He  would  not  abandon  them, 
but  continue  His  divine  protection  and  care  of  them  till 
they  were  brought  into  the  land  of  promise. 

CHAPTER     XVI. 

Ver.  1-30.  The  Rebellion  of  Korah.  1,  9.  IVo^v  Ko- 
rah, tlie  son  of  Izhar— Izhar,  brother  of  Amram  (Exo- 
dus 6. 18),  was  the  second  son  of  Kohath,  and  for  some 
reason  unrecorded  he  had  been  supplanted  by  a  descend- 
ant of  the  fourth  son  of  Kohath,  who  was  appointed  prince 
or  chief  of  the  Kohathites.  (Ch.  3.30.)  Discontent  with 
the  preferment  over  him  of  a  younger  relative  was  prob- 
ably the  originating  cause  of  this  seditious  movement  on 
the  part  of  Korah.  Dathan,  Abiram,  and  On— These 
were  confederate  leaders  in  the  rebellion,  but  On  seems  to 
have  afterwards  withdrawn  from  the  conspiracy.  Took 
men— The  latter  mentioned  Individuals  being  all  sons  of 
Reuben,  the  eldest  of  Jacob's  family,  had  been  stimulated 
to  this  insurrection  on  the  pretext  that  Moses  had,  by  an 
arbitrary  arrangement,  taken  away  the  rlglit  of  primo- 
geniture, which  had  vested  the  hereditary  dignity  of  the 
priesthood  in  the  first-born  of  every  family,  with  a  view 
of  transferring  the  hereditary  exorcise  of  the  sacrod  func- 
tions to  a  particular  branch  of  his  own  house;  and  that 
this  gross  instance  of  partiality  to  his  own  relations,  to 
the  permanent  detriment  of  others,  was  a  sufllclent 
ground  for  refusing  allegiance  to  his  government.  In  ad- 
dition to  this  grievance,  another  cause  of  jealousy  and 
dissatisfaction  that  rankled  In  the  breasts  of  the  Reuben- 
Ites  was  the  advancement  of  Judah  to  the  leadership 
amongst  the  tribes.  These  malcontents  had  been  incited 
by  the  artful  representations  of  Korah  (Jude  11),  with 
whom  the  position  of  their  camp  on  the  south  side  af- 
forded them  facilities  of  frequent  intercourse,  and  who, 
In  addition  to  his  feeling  of  personal  wrongs,  participated 
In  their  desire,  If  he  did  not  originate  the  attempt,  to  re- 


cover their  lost  rights  of  primogeniture.  When  the  con- 
spiracy was  ripe,  they  openly  and  boldly  declared  its  ob» 
ject,  and  at  the  head  of  250  princes,  charged  Moses  with 
an  ambitious  and  unwarrantable  usurpation  of  autliority 
especially  in  the  appropriation  of  the  priesthood,  for  they 
disputed  tlie  claim  of  Aaron  also  to  pre-eminence.  3. 
They  gathered  themselves  together  against  Moses 
and  against  Aaron — The  assemblage  seems  to  have  been 
composed  of  the  whole  band  of  conspirators;  and  they 
grounded  their  complaint  on  the  fact  that  the  whole  people 
being  separated  to  the  divine  service  (Exodus  19.  0),  were 
equally  qualified  to  present  offerings  on  the  altar,  and  that 
God  being  graciously  present  among  them  by  the  taber- 
nacle and  the  cloud,  evinced  his  readiness  to  receive  sac- 
rifices from  the  hand  of  any  others  as  well  as  from  theirs. 
4.  AV'^hen  Moses  heard  It  lie  fell  upon  his  face — This 
attitude  of  prostration  indicated  not  only  his  humble  and 
earnest  desire  that  God  would  interpose  to  free  him  from 
the  false  and  odious  imputation,  but  his  strong  sense  of 
tlie  daring  sin  involved  in  this  proceeding.  Wliatever 
feelings  may  be  entertained  respecting  Aaron,  who  had 
formerly  headed  a  sedition  himself,  it  is  impossible  not  to 
sympathize  with  Moses  in  this  diflicult  emergency.  But 
he  was  a  devout  man,  and  the  prudential  course  ha 
adopted  was  probably  the  dictate  of  that  heavenly  wis- 
dom witli  which,  in  answer  to  his  prayers,  he  was  en- 
dowed. 5-11.  He  spake  unto  Korah  and  all  Ills  com» 
pany— They  were  first  addressed,  not  only  because  being 
a  party  headed  by  his  own  cousin,  Moses  might  hope  to 
have  more  influence  in  that  quarter,  but  because  tliey 
were  stationed  near  the  tabernacle,  and  especially  be- 
cause an  expostulation  was  the  more  weighty  coming 
from  him  who  was  a  Levite  himself,  and  who  was  ex- 
cluded along  with  his  family  from  the  priesthood.  But 
to  bring  the  matter  to  an  issue,  he  proposed  a  test  which 
would  afford  a  decisive  evidence  of  the  divine  appoint- 
ment. Even  to-morrow — lit,  "in  the  morning,"  the 
usual  time  of  meeting  in  the  East  for  tlie  settlement  of 
public  afiixirs.  the  Lord  -»vill  show  -fvho  arc  liis,  .  .  , 
even  him  -wliom  he  hatli  chosen  -will  lie  cause  to  come 
near  unto  liim— i.  e.,  will  bear  attestation  to  his  minis- 
try by  some  visible  or  miraculous  token  of  his  approval. 
6.  take  your  censers,  Korah,  and  all  his  company, 
&c.— I.  e.,  since  you  aspire  to  the  priesthood,  tlien  go,  per- 
form the  highest  function  of  the  office— that  of  offering 
incense;  and  if  you  are  accepted— well.  How  magnani- 
mous the  conduct  of  Moses,  who  was  now  as  willing  that 
God's  people  should  be  priests,  as  formerly  that  they 
should  be  prophets.  (Ch.  U.  29.)  But  he  warned  them 
that  they  were  making  a  perilous  experiment.  VZ-l't. 
Moses  sent  to  call  Dathan  and  Abii-am — in  a  separate 
interview,  the  ground  of  their  mutiny  being  different; 
for  while  Korah  murmured  against  tlie  exclusive  appro- 
priation of  the  priesthood  to  Aaron  and  his  family,  they 
were  opposed  to  the  supremacy  of  Moses  in  civil  power. 
They  refused  to  obey  the  summons ;  and  their  refusal  was 
grounded  on  the  plausible  pretext  that  their  stay  in  the 
desert  was  prolonged  for  some  secret  and  selfish  purposes 
of  the  leader,  who  was  conducting  them  like  blind  men 
wherever  it  suited  him.  15,  Moses  -was  vei-y  -wroth — 
Though  the  meekest  of  all  men,  he  could  not  restrain  his 
indignation  at  these  unjust  and  groundless  charges;  and 
the  highly-excited  state  of  his  feeling  was  evinced  by  the 
utterance  of  a  brief  exclamation  in  the  mixed  form  of  a 
prayer  and  an  impassioned  assertion  of  his  integrity. 
(Cf.  1  Samuel  12.  3.)  And  said  unto  the  Lord,  Respect  not 
their  olTering — He  calls  it  tlieir  offering,  because,  though 
it  was  to  be  offered  by  Korah  and  his  Levitical  associates, 
it  was  the  united  appeal  of  all  the  mutineers  for  deciding 
the  contested  claims  of  Moses  and  Aaron.  16-18.  Mose* 
said  unto  Korah,  Be  thou  and  all  thy  company  befoi**) 
the  Lord— t.  c,  at  "the  door  of  the  tabernacle"  (v.  18),  thai 
the  assembled  people  might  witness  the  experiment,  and 
be  properly  impressed  by  the  issue,  two  hundred  and 
nfty  censers— probably  the  small  platters,  common  iii 
Egyptian  families,  where  incense  was  offered  to  household 
deities,  and  which  had  been  among  the  precious  things 
borrowed  at  their  departure.    30,  31.  The  Loi-d  spake 

107 


Aaron's  Rod  Fhurwheth. 


NUMBERS  XVII,  XVIII. 


The  Priests*  Portion. 


nnto  Moses  and  Aaron,  saying,  Separate  yourselves 
from  among  tills  congregation— Curiosity  to  witness 
the  exciting  spectacle  attracted  a  vast  concourse  of  tlie 
people,  and  it  would  seem  that  the  popular  mind  had 
been  incited  to  evil  by  the  clamours  of  the  mutineers 
against  Moses  and  Aaron.  There  was  something  in  their 
behaviour  very  offensive  to  God ;  for  after  His  glory  had 
appeared— as  at  the  installation  of  Aaron  (Leviticus  9.  23), 
so  now  for  his  confirmation  in  the  sacred  office— He  bade 
Moses  and  Aaron  withdraw  from  the  assembly  "  that  He 
might  consume  them  in  a  moment."  33.  Tliey  fell  upon 
their  faces,  and  said,  O  God,  the  God  of  tlie  spirits  of 
all  flesU— The  benevolent  importunity  of  their  prayer 
was  the  more  remarkable  that  the  Intercession  was  made 
for  their  enemies.  a4r-36.  Speak  unto  the  congregation, 
.  .  .  Get  you  up  fVom  the  tahernacle — Moses  was  at- 
tended in  the  execution  of  this  mission  by  the  elders.  The 
united  and  urgent  entreaties  of  so  many  dignified  per- 
sonages produced  the  desired  effect  of  convincing  the  peo- 
ple of  their  crime,  and  of  withdrawing  them  from  the 
company  of  men  who  were  doomed  to  destruction,  lest, 
being  partakers  of  their  sins,  they  should  perish  along 
with  them.  37.  the  tahernacle  of  Korah,  Dathan,  and 
Ahlram— Korah  being  a  Kohathite,  his  tent  could  not 
have  been  in  the  Reubenite  camp,  and  it  does  not  appear 
that  he  himself  was  on  the  spot  where  Dathan  and  Abi- 
ram  stood  with  their  families.  Tlieir  attitude  of  defiance 
Indicated  tlieir  daring  and  impenitent  character,  equally 
regardless  of  God  and  man.  38-34:.  Moses  said.  Hereby 
ye  shall  kno'tv  that  the  liord  hath  sent  me  to  do  all 
these  -ivorlts — The  awful  catastrophe  of  the  earthquake 
which,  as  predicted  by  Moses,  swallowed  up  those  im- 
pious rebels  in  a  living  tomb,  gave  the  divine  attestation 
to  the  mission  of  Moses,  and  struck  the  spectators  with 
solemn  awe.  35.  there  came  out  a  fire  from  the  Liord — 
i.  e.,  from  the  cloud — This  seems  to  describe  the  destruction 
of  Korah  and  those  Levites  who  with  him  aspired  to  the 
functions  of  tlie  priesthood.  (See  on  ch.  26.  11, 58 ;  1  Chroni- 
cles 6.  22.  37.)  37-39.  Speak  unto  Eleazar— He  was  se- 
lected lest  the  high  priest  might  contract  defilement  from 
going  among  the  dead  carcasses,  the  hrazen  censers  made 
broad  plates  to  he  a  memorial — The  altar  of  burnt  offer- 
ings, being  made  of  wood,  and  covered  with  brass,  this  ad- 
ditional covering  of  broad  plates  not  only  rendered  it 
doubly  secure  against  the  fire,  but  served  as  a  warning- 
beacon  to  deter  all  from  future  invasions  of  the  priest- 
hood. 4:1.  The  children  of  Israel  murmured  against 
Moses  and  against  Aaron,  saying,  Ye  liave  killed  the 
people  of  the  Lord — What  a  strange  exhibition  of  pop- 
ular prejudice  and  passion — to  blame  the  leaders  for  sav- 
ing the  rebels!  Yet  Moses  and  Aaron  interceded  for  the 
people— the  high  priest  perilling  his  own  life  in  doing 
good  to  that  perverse  race.  48.  he  stood  het^vcen  the 
living  and  the  dead— The  plague  seems  to  have  begun 
in  the  extremities  of  the  camp.  Aaron,  in  this  remark- 
able act,  was  a  type  of  Christ. 

CHAPTER   XVII. 

Ver.  1-13.  Aaron's  Rod  Flourisheth,  3.  Speak  unto 
the  children  of  Israel — The  controversy  with  Moses  and 
Aaron  about  the  priesthood  was  of  such  a  nature  and 
magnitude  as  required  a  decisive  and  authoritative  settle- 
ment. For  the  removal  of  all  doubts,  and  the  silencing 
of  all  murmuring  in  future  regarding  the  holder  of  the 
office,  a  miracle  was  wrought  of  a  remarkable  character 
and  permanent  duration,  and  in  the  manner  of  perform- 
ing it,  all  the  people  were  made  to  have  a  direct  and 
special  interest,  take  every  one  ,  .  .  princes  .  .  .  t'^velve 
rods— As  the  princes,  being  the  eldest  sons  of  the  chief 
family,  and  heads  of  their  tribes,  might  have  advanced 
the  best  claims  to  the  priesthood,  if  that  sacred  dignity 
was  to  be  shared  among  all  the  tribes,  they  were  there- 
fore selected,  and  being  twelve  in  number— that  of  Joseph 
being  counted  only  one — Moses  was  ordered  to  see  that 
the  name  of  each  was  inscribed — a  practice  borrowed 
from  the  Egyptians— upon  his  rod  or  wand  of  office.  The 
uame  of  Aaron  rather  than  of  Levi  was  used,  as  the  latter 
108 


name  would  have  opened  a  door  of  controversy  among  the 
Levites ;  and  as  there  was  to  be  one  rod  only  for  the  head 
of  each  tribe,  the  express  appointment  of  a  rod  for  Aaron 
determined  him  to  be  the  head  of  that  tribe,  as  well  as 
that  branch  or  family  of  the  tribe  to  which  the  priestly 
dignity  should  belong.  These  rods  were  to  be  laid  in  the 
tabernacle  close  to  the  ark  (cf.  v.  10  and  Hebrews  9.  4), 
where  a  divine  token  was  promised  that  would  for  all 
time  terminate  the  dispute.  6.  the  rod  of  Aaron  tvas 
among  their  rods — either  one  of  the  twelve,  or,  as  many 
suppose,  a  thirteenth  in  the  midst.  (Hebrews  9.  4.)  The 
rods  were  of  dry  sticks  or  wands,  probably  old,  as  trans- 
mitted from  one  head  of  the  family  to  a  succeeding.  8. 
Moses  went  Into  the  tabernacle — being  privileged  to  do 
so  on  this  occasion  by  the  special  command  of  God ;  and 
he  there  beheld  the  remarkable  spectacle  of  Aaron's  rod— 
which,  according  to  Josephus,  was  a  stick  of  an  almond 
tree,  bearing  fruit  in  three  different  stages  at  once— buds, 
blossoms,  and  fruit.  10.  Bring  Aaron's  i-od  again  before 
tlie  testimony,  to  be  kept  for  a  token  against  tlie  i*ebel8 
— For  if,  after  all  admonitions  and  judgments,  seconded 
by  n[iiracles,  the  people  should  still  rebel,  they  would  cer- 
tainly pay  the  penalty  by  death.  13, 13.  Behold  -^ve  die, 
■we  perish— An  exclamation  of  fear,  both  from  the  re- 
membrance of  former  judgments,  and  the  apprehension 
of  future  relapses  into  murmuring,  cometh  any  thing 
near— I.e.,  nearer  than  he  ought  to  do;  an  error  into 
which  many  may  fall.  Will  the  stern  justice  of  God 
overtake  every  slight  offence  ?  We  shall  all  be  destroyed. 
Some,  however,  regard  this  exclamation  as  the  symptom 
of  a  new  discontent,  rather  than  the  indication  of  a  rev- 
erential and  submissive  spirit.    Let  us  fear  and  sin  not. 

CHAPTER   XVIII. 

Ver.  1-7.  The  Charge  of  the  Priests  and  Levites. 
1.  The  liord  said  unto  Aaron,  Thoii,  and  thy  sons,  and 
thy  father's  house  'ivith  thee,  shall  bear  the  iniquity 
of  the  sanctuary — Security  Is  here  given  to  the  people 
from  the  fears  expressed  (ch.  17. 12),  by  the  responsibility 
of  attending  to  all  sacred  things  being  devolved  upon  the 
priesthood,  together  with  the  penalties  Incurred  through 
neglect;  and  tlius  the  solemn  responsibilities  annexed  to 
tiieir  high  dignity,  of  having  to  answer  not  only  for  theii 
own  sins,  but  also  for  the  sins  of  the  people,  were  calcu 
lated  in  a  great  measure  to  remove  all  feeling  of  envy  at 
the  elevation  of  Aaron's  family,  when  the  honour  waa 
weighed  in  the  balance  with  its  burdens  and  dangers. 
3-7.  thy  brethren  of  the  tribe  of  Levi— The  depart- 
ments of  the  saci-ed  office,  to  be  filled  respectively  by  the 
priests  and  Levites,  are  here  assigned  to  each.  To  the 
priests  were  committed  the  charge  of  the  sanctuary  and 
the  altar,  while  the  Levites  were  to  take  care  of  every- 
thing else  about  the  tabernacle.  The  Levites  were  to  at- 
tend the  priests  as  servants— bestowed  on  them  as  "gifts" 
to  aid  in  the  service  of  the  tabernacle — while  the  high  and 
dignified  office  of  the  priesthood  was  a  "service  of  gift." 
"A  stranger,"  i.  e.,  one,  neither  a  priest  nor  a  Levite,  who 
should  intrude  into  any  departments  of  the  sacred  office, 
should  incur  the  penalty  of  death. 

8-20.  The  Priests'  Portion.  8-13.  The  Lord  spake 
unto  Aaron,  I  have  given  thee  cliarge  of  my  heave 
offerings— A  recapitulation  is  made  in  this  passage  of 
certain  perquisites  specially  appropriated  to  tlie  main- 
tenance of  the  priests.  They  were  parts  of  the  votive  and 
freewill  offerings.  Including  both  meat  and  bread,  wine 
and  oil,  and  the  first-fruits,  which  formed  a  large  and 
valuable  item.  141.  every  tiling  devoted  in  Israel  shall 
he  thine— provided  it  was  adapted  for  food  or  consumable 
by  use ;  for  the  gold  and  silver  vessels  that  were  dedicated 
as  the  spoils  of  victory  were  not  given  to  the  priests,  but 
for  the  use  and  adornment  of  the  sacred  edifice.  19.  it  Is  a 
covenant  of  sal<>-i.  e.,  a  perpetual  ordinance.  This  fig- 
urative form  of  expression  was  evidently  founded  on  the 
conservative  properties  of  salt,  which  keeps  meat  from 
corruption,  and  hence  it  became  an  emblem  of  inviola- 
bility and  permanence.  It  is  a  common  phrase  amongst 
Oriental  people,  who  consider  the  eating  of  salt  a  pledge 


The  Water  of  Separation. 


NUMBEES  XIX,  XX. 


The  Death  of  Miriam. 


of  fidelity,  binding  tliem  in  a  covenant  of  friendship;  and 
hence  the  partaking  of  the  altar  meats,  which  Avere  appro- 
priated to  the  priests  on  condition  of  their  services,  and 
of  which  salt  formed  a  necessary  accompaniment,  was 
naturally  called  a  covenant  of  salt  (Leviticus  2. 13). 

21-32.  The  Levites'  Portion.  31,  33.  I  liavc  given  to 
tlie  cSiildren  of  L.evi  all  tlie  tentli  In  Israel  for  an  In- 
heritance, for  their  service  wliicU  tliey  serve— Neither 
the  priests  nor  the  Levites  were  to  possess  any  allotments 
of  land,  but  to  depend  entirely  upon  Him  who  liberally 
provided  for  them  out  of  His  own  portion ;  and  this  law 
was  subservient  to  many  important  purposes— such  as 
that,  being  exempted  from  the  cares  and  labours  of 
worldly  business,  they  might  be  exclusively  devoted  to 
His  service ;  that  a  bond  of  mutual  love  and  attachment 
might  be  formed  between  the  people  and  the  Levites, 
who,  as  performing  religious  services  for  the  people,  de- 
rived their  subsistence  from  them ;  and  further,  tliat  being 
the  more  easily  dispersed  among  the  different  tribes,  they 
might  be  more  useful  in  instructing  and  directing  the 
people.  33.  but  the  Iievites  sliall  do  tlie  service  of  the 
congregation:  they  shall  bear  tlieir  iniquity— They 
were  to  be  responsible  for  the  right  discharge  of  those 
duties  that  were  assigned  to  them,  and  consequently  to 
bear  the  penalty  that  was  due  to  negligence  or  careless- 
ness in  the  guardianship  of  the  holy  things.  26.  the  Le- 
■vitA»  .  .  .  oflfer  a  tenth  of  the  tithe— Out  of  their  own 
they  were  to  pay  tithes  to  the  priests  equally  as  the  people 
gave  to  them.  The  best  of  their  tithes  was  to  be  assigned 
to  the  priests,  and  afterwards  they  enjoyed  the  same  lib- 
erty to  make  use  of  the  remainder  that  other  Israelites 
had  of  the  produce  of  their  threshing-floors  and  wine- 
presses. 33.  ye  shall  bear  no  sin  by  reason  of  It,  &c. — 
Neglect  in  having  the  best  entailed  sin  in  the  use  of  such 
unhallowed  food,  and  the  holy  tilings  would  be  polluted 
by  tlie  reservation  to  themselves  of  what  should  be  offered 
to  God  and  the  priests. 

CHAPTER   XIX. 

Vor.  1-22.  The  Water  of  Separation.  3.  This  Is 
the  oi-dinnncc  of  the  la-»v — An  institution  of  a  peculiar 
nature  ordained  by  law  for  the  purifleatioii  of  sin,  and 
provided  at  the  public  expense,  because  it  was  for  the 
good  of  the  whole  community,  spealc  unto  the  children 
of  Israel,  that  they  brli>g  tliee  a  red  lieifer  tvltliout 
spot,  &c.— This  is  the  only  case  in  which  the  colour  of 
the  victim  is  specified;  and  it  has  been  supposed  the 
ordinance  was  designed  in  opposition  to  the  superstitious 
notions  of  the  Egyptians.  That  people  never  offei'ed  a 
vow  l)ut  they  sacrificed  a  red  bull,  the  greatest  care  being 
taken  bj-  their  priests  in  examining  whether  it  possessed 
the  requisite  characteristics,  and  it  was  an  annual  ofler- 
Ing  to  Typhon,  their  evil  being.  By  the  choice,  both  of 
the  sex  and  the  colour,  provision  was  made  for  eradi- 
cating from  the  minds  of  the  Israelites  a  favourite  Egyp- 
tian superstition  regarding  two  objects  of  their  animal 
worship.  3.  ye  shall  give  her  unto  Kleazar,  that  lie 
may  bring  her  forth  witliout  the  camp— He  was  the 
second  or  deputy  high  priest,  and  he  was  selected  for  this 
duty  because  the  execution  of  it  entailed  temporary  de- 
filement, from  which  the  acting  high  priest  was  to  be 
preserved  with  the  greatest  care.  It  was  led  "  forth  with- 
out the  camp,"  in  accordance  with  the  law  regarding 
victims  laden  with  the  sins  of  the  people,  and  thus  typi- 
cal of  Christ  (Hebrews  13.12;  also  Leviticus  24.  IJ).  The 
priest  was  to  sprinkle  the  blood  "seven  times"  before— 
lit.,  towards  or  near  the  tabernacle,  a  description  which 
seems  to  imply  either  that  he  carried  a  portion  of  the 
blood  in  a  bason  to  the  door  of  the  tabernacle  (Leviticus 
4. 17),  or  that  in  the  act  of  sprinkling  he  turned  his  face 
towards  the  sacred  edifice,  being  disqualified  through  the 
defiling  influence  of  this  operation  from  approaching 
close  to  It.  By  this  attitude  he  indicated  that  he  was  pre- 
senting an  expiatory  sacrifice,  for  tlie  acceptance  of  which 
he  hoped,  in  the  grace  of  God,  by  looking  to  the  mercy- 
seat.  Every  part  of  it  was  consumed  by  fire  except  the 
blood  OBeU  in  sprinkling,  and  the  ingredients  mixed  with 


the  ashes  were  the  same  as  those  employed  In  the  sprinfc- 
ling  of  lepers  (Leviticus  14. 4-7).  It  was  a  water  of  sepa« 
ration — i.e.,  of  "sanctification'  for  the  people  of  Israel. 
7.  tlie  priest  shall  be  unclean  until  the  even — The 
ceremonies  prescribed  show  the  imperfection  of  the  Le- 
vitical  priesthood,  while  they  typify  the  condition  of 
Christ  when  expiating  our  sins.  (2  Corinthians  5. 21.) 
11-33.  he  that  touclieth  the  dead  body  of  any  man, 
shall  be  unclean — Tliis  law  is  noticed  liere  to  sliow  the 
uses  to  which  the  water  of  separation  was  applied.  The 
case  of  a  death  is  one;  and  as  in  every  family  whicli  sus- 
tained a  bereavement  the  members  of  the  household  be- 
came defiled,  so  in  an  immense  population,  where  in- 
stances of  mortality  and  other  cases  of  uncleanness  would 
be  daily  occurring,  the  water  of  separation  must  have 
been  in  constant  requisition.  To  afford  the  necessary 
supply  of  the  cleansing  mixture,  the  Jewish  writers  say 
that  a  red  heifer  was  sacrificed  every  year,  and  that  the 
ashes,  mingled  ■with  the  sprinkling  ingredients,  were  dis- 
tributed through  all  the  cities  and  towns  of  Israel.  12. 
lie  sliall  purify  himself  the  third  day — The  necessity 
of  applying  the  water  on  the  third  day  is  inexplicable  on 
any  natural  or  moral  ground;  and,  therefore,  the  regula- 
tion has  been  generally  supposed  to  have  had  a  typical 
reference  to  the  resurrection,  on  that  day,  of  Christ,  by 
whom  His  people  are  sanctified;  while  the  process  of 
ceremonial  purification  being  extended  over  seven  days, 
was  intended  to  show  that  sanctification  is  progressive 
and  incomplete  till  the  arrival  of  the  eternal  Sabbath. 
Every  one  knowingly  and  presumptuously  neglecting  to 
have  himself  sprinkled  with  this  water  was  guilty  of  an 
offence  which  was  punished  by  excommunication.  14. 
when  a  man  dieth  in  a  tent,  &c. — The  instances  adduced 
appear  very  minute  and  trivial;  but  Important  ends, 
both  of  a  religious  and  of  a  sanitary  nature,  were  pro- 
moted by  carrying  the  idea  of  pollution  from  contact 
with  dead  bodies  to  s^  great  an  extent.  While  it  would 
effectually  prevent  that  Egyptianized  race  of  Israelites 
imitating  the  superstitious  custom  of  the  Egj'ptians,  who 
kept  in  their  houses  the  mummied  remains  of  their  an- 
cestors, it  ensured  a  speedy  interment  to  all,  thus  not 
only  keeping  burial-places  at  a  distance,  but  removing 
from  the  habitations  of  the  living  the  corpses  of  persons 
who  died  from  infectious  disorders,  and  from  the  open 
field  the  unburied  remains  of  strangers  and  foreigners 
who  fell  in  battle.  31.  he  that  sprlnlileth,  and  he  that 
toucheth  the  -water  of  separation,  shall  be  unclean 
until  even — The  opposite  effects  ascribed  to  the  water  of 
separation — of  cleansing  one  person  and  defiling  another 
-are  very  singular,  and  not  capable  of  very  satisfactory 
explanation.  One  important  lesson,  however,  was  thus 
taught,  that  its  purifying  efficacy  was  not  Inherent  iu 
itself,  but  arose  from  the  Divine  appointment,  as  in  other 
ordinances  of  religion,  which  are  effectual  means  of  sal- 
vation, not  from  any  virtue  in  them,  or  in  him  that 
administers  them,  but  solely  through  the  grace  of  God 
communicated  thereby. 

CHAPTER   XX. 

Ver.  1-29.  The  Death  of  Miriam.  1.  Tl»en  came  tl»e 
eltildren  of  Israel  .  .  .  into  the  desert  of  Zln  in  the 
first  month— i.  e.,  of  the  fortieth  year  (cf.  v.  22,  23,  with 
ch.  33. 38).  In  this  history  only  the  principal  and  most 
important  incidents  are  recorded,  those  confined  chiefly 
to  the  first  or  second  and  the  last  years  of  the  journey- 
ings  in  the  wilderness,  thence  called  Et-Tih.  Between 
the  last  verse  of  the  preceding  and  the  first  verse  of  this 
chapter  there  is  a  long  and  undescribed  Interval  of  thirty- 
seven  years,  the  people  abode  in  Kadesh — supposed  to 
be  what  Is  now  known  as  Ain  El-Weibeh,  three  springs 
surrounded  by  palms.  (See  on  ch.  13.26.)  It  was  their 
second  arrival  after  an  Interval  of  thirty-eight  years. 
(Deuteronomy  11. 10.)  The  old  generation  had  nearly  all 
died,  and  the  new  one  encamped  in  it  with  the  view  of 
entering  the  promised  land,  not,  however,  as  fornierl}^  on 
the  south,  but  by  crossing  the  Edomite  region  on  the 
east.     Miriam  died   there— four  months  before  Aaron. 

109 


3fo8es  Smiteth  the  Rock. 


NUMBERS  XXI. 


Israel  Attacked  by  the  Canaanite$, 


S(-13.  there  was  no  -water  for  tbe  congregation — ^There 
was  at  Kadesh  a  fountain,  Eu-Mishpat  (Genesis  14. 7),  and 
at  the  first  encampment  of  the  Israelites  tliere  was  no 
want  of  water.  It  was  then  either  partially  dried  up  by 
the  heat  of  the  season,  or  had  been  exhausted  by  the  de- 
mands of  so  vast  a  multitude.  6.  Moses  an<l  Aaron. 
■\vtiit  from  the  presence  of  the  assembly — Here  Is  a 
fresh  ebullition  of  the  untamed  and  discontented  spirit 
of  the  people.  The  leaders  fled  to  the  precincts  of  the 
sanctuary,  both  as  an  asylum  from  the  increasing  fury  of 
the  highly-excited  rabble,  and  as  their  usual  refuge  in 
seasons  of  perplexity  and  danger,  to  implore  the  direc- 
tion an<l  aid  of  God.  8.  take  the  rod— which  had  been 
deposited  in  the  tabernacle  (ch.  17. 10),  the  wonder-work- 
ing rod  by  which  so  many  miracles  had  been  performed, 
sometimes  called  "the  rod  of  God"  (Exodus  4. 20),  some- 
times Moses'  (v.  11)  or  Aaron's  rod  (Exodus  7. 12).  10. 
Moses  said,  Hear  no-w,  ye  rehels,  must  ive  fetch  you 
water  out  of  this  rocU— The  conduct  of  the  great  leader 
on  this  occasion  was  hasty  and  passionate  (Psalm  106. 33), 
He  had  been  directed  to  speak  to  the  rock,  but  he  smole 
it  tivice  in  his  impetuosity,  thus  endangering  the  blossoms 
of  the  rod,  and,  instead  of  speaking  to  the  rock,  he  spoke 
to  the  people  in  a  fury.  H.  the  congregation  drank, 
and  their  heasts— Physically  the  water  afforded  the 
same  kind  of  needful  refreshment  to  both.  But  in  a  re- 
ligious point  of  view,  this,  which  was  only  a  common 
element  to  the  cattle,  was  a  sacrament  to  the  people 
(1  Corinthians  10.3,  4)— it  possessed  a  relative  sanctity 
imparted  to  it  by  its  Divine  origin  and  use.  13.  The 
Liord  spake  unto  Moses  and  Aaron,  Because  ye  believed 
me  not,  &c. — The  act  of  Moses  in  smiting  twice  betrayed 
a  doubt,  not  of  the  power,  but  of  the  will  of  God  to  gratify 
such  a  rebellious  people,  and  his  exclamation  seems  to 
have  emanated  from  a  spirit  of  incredulity  akin  to  Sarai's 
(Genesis  18. 13).  These  circumstances  indicate  the  influ- 
ence of  unbelief,  and  there  mighfc  have  been  others  unre- 
corded which  led  to  so  severe  a  chastisement.  13.  this  Is 
the  water  of  Meribah— -The  word  Kadesh  is  added  to  it 
to  distinguish  it  from  another  Meribah  (Exodus  17.  7). 
14-16.  Moses  scut  messengers  to  the  king  of  £dom — 
The  encampment  at  Kadesli  was  on  the  confines  of  the 
Edomite  territoi'y,  through  which  the  Israelites  would 
have  had  an  easy  passage  across  the  Arabah  by  Wady-el- 
Ghuweir,  so  that  tliey  could  have  continued  their  course 
around  Moab,  and  approached  Palestine  by  the  east. 
[Roberts.]  The  Edomites  being  the  descendants  of  Esau, 
and  tracing  their  line  of  descent  from  Abraham  as  their 
common  stock,  were  recognized  by  the  Israelites  as 
brethren,  and  a  very  brotherly  message  sent  to  them. 
17.  "We  wtU.  go  by  the  king's  hlghw^ay— probably  Wady- 
el-Ghuweir  [Roberts],  through  which  ran  one  of  the  great 
lines  of  road,  constructed  for  commercial  caravans,  as  well 
as  for  the  progress  of  armies.  The  engineering  necessary 
for  carrying  them  over  marshes  or  mountains,  and  the 
care  requisite  for  protecting  them  from  the  shifting 
Bands,  led  to  their  being  under  the  special  care  of  the 
state.  Hence  the  expression,  "the  king's  highway," 
which  is  of  great  antiquity.  19.  If  I  and  my  cattle  drink 
of  thy  water,  then  I  -will  pay  for  It^-From  the  scarcity 
of  water  in  the  warm  climates  of  the  East,  the  practice  of 
levying  a  tax  for  the  use  of  the  wells  is  universal;  and 
the  jealousy  of  the  natives,  in  guarding  the  collected  treas- 
ures of  rain  is  often  so  great,  that  water  cannot  be  pro- 
cured for  money.  31.  £dom  refused  to  give  Israel  pas- 
sage through  his  border,  &c. — a  churlish  refusal  obliged 
them  to  take  another  route,  (See  on  chapter  21.  4;  Deu- 
teronomy 2.  4;  Judges  11. 18;  see  also  1  Samuel  14.  47;  2 
Samuel  8.  14,  which  describe  the  retribution  that  was 
taken.)  33.  the  children  of  Israel  came  unto  mount 
Hor— now  Gebel  Haroun,  the  most  striking  and  lofty  ele- 
vation in  the  Seir  range,  called  emphatically  (v.  28),  "the 
mount."  It  is  conspicuous  by  its  double  top.  34r-38. 
Aaron  shall  be  gathered  unto  his  people — In  accord- 
ance with  his  recent  doom,  he,  attired  in  the  high  priest's 
costume,  was  commanded  to  ascend  that  mountain  and 
die.  But  although  the  time  of  his  death  was  hastened  by 
the  Divine  displeasure  as  a  punishment  for  his  sins,  the 
110 


manner  of  his  death  was  arranged  in  tenderness  of  love, 
and  to  do  him  honour  at  the  close  of  his  earthly  service. 
His  ascent  of  the  mount  was  to  afl'ord  him  a  last  look  of 
the  camp,  and  a  distant  prospect  of  the  promised  land. 
The  simple  narrative  of  the  solemn  and  impressive  scene 
Implies,  though  it  does  not  describe,  the  pious  resigna- 
tion, settled  faith,  and  inward  peace  of  the  aged  pontiff". 
36.  Strip  Aaron  of  his  garments — i.  e.,  his  pontifical 
robes,  in  token  of  his  resignation.  (See  Isaiah  22.  20-25.) 
put  them  on  his  son — as  the  inauguration  into  his  high 
office.  Having  been  formerly  anointed  with  the  sacred 
oil,  that  ceremony  was  not  repeated,  or,  as  some  think,  it 
was  done  on  his  return  to  the  camp.  38.  Aaron  died  on 
the  top  of  the  mount — (See  on  Deuteronomy  10.  6.)  A 
tomb  has  been  erected  upon  or  close  by  the  spot  where  he 
was  buried.  39.  When  all  the  congregation  saw  that 
Aaron  -^vas  dead — Moses  and  Eleazar  were  the  sole  wit- 
nesses of  his  departure.  According  to  the  established 
law,  the  new  high  priest  could  not  have  been  present  at 
the  funeral  of  his  father  without  contracting  ceremonial 
defilement.  (Leviticus  21. 11.)  But  that  law  was  dispensed 
with  in  the  extraordinary  circumstances ;  the  people 
learnt  the  event  not  only  from  the  recital  of  the  1»wo  wit- 
nesses, but  from  their  visible  signs  of  grief  and  change; 
and  this  event  betokened  the  imperfection  of  the  Levitl- 
cal  priesthood.  (Hebrews  7.  12.)  They  mourned  for 
Aaron  thirty  days — the  usual  period  of  public  and 
solemn  mourning.    (See  on  Deuteronomy  34.  8.) 

CHAPTEE  XXI. 

Ver.  1-35.  Israel  Attacked  by  the  Canaanites. 
1.  King  Arad  the  Canaanlte — rather,  the  Canaanite 
king  of  Arad — an  ancient  town  on  the  southernmost  bor- 
ders of  Palestine,  not  far  from  Kadesh.  A  hill  called  Tell 
Arad  marks  the  spot,  heard  that  Israel  came  toy  the 
way  of  the  spies — in  the  way  or  manner  of  spies,  steal- 
thily, or  from  spies  sent  by  himself  to  ascertain  the  de- 
signs and  motions  of  the  Israelites.  The  Septuagint  and 
others  consider  the  Ileb.  word  "spies"  a  proper  name, 
and  render  it:  "Came  by  the  way  of  Atharim  towards 
Arad."  [Kennicott.]  he  fought  against  Israel,  and 
took  some  of  theni  prisoners — This  discomfiture  was 
permitted  to  teach  them  to  expect  the  conquest  of  Canaan 
not  from  their  own  wisdom  and  valour,  but  solely  from 
the  favour  and  help  of  God.  (Deuteronomy  9.4;  Psalm 
44.  3,  4.)  3,  3.  Israel  vo^tved  a  vo^w  unto  the  liOrA— 
Made  to  feel  their  own  weakness,  they  implored  the  aid 
of  Heaven,  and,  In  anticipation  of  it,  devoted  the  cities  of 
this  king  to  future  destruction.  The  nature  and  conse- 
quence of  such  anathemas  are  described.  (Leviticus  27. ; 
Deuteronomy  13.)  This  vow  of  extermination  against 
Arad  gave  name  to  the  place  Hormah  (slaughter  and  des- 
truction), though  it  was  not  accomplished  till  after  the 
passage  of  the  Jordan.  Others  think  Hormah  the  name 
of  a  town  mentioned.  (Joshua  12.  14.)  4.  Tliey  jour- 
neyed from  mount  Hor — On  being  refused  the  passage 
requested,  they  returned  through  the  Arabah,  "the  way 
of  the  Red  Sea,"  to  Elath,  at  the  head  of  the  eastern  gulf  of 
the  Red  Sea,  and  thence  passed  up  through  the  mountains 
to  the  eastern  desert,  so  as  to  make  the  circuit  of  the  land 
of  Edom.  (Ch.  33.  41,  42.)  the  soiU  of  the  people  was 
much  discouraged  toecause  of  the  -^vay— Disappoint- 
ment on  finding  themselves  so  near  the  confines  of  the 
promised  land,  without  entering  It — ^vexation  at  the  re- 
fusal of  a  passage  through  Edom,  and  the  absence  of  any 
Divine  interposition  in  their  favour— above  all,  the  neces- 
sity of  a  retrogratlG  journey,  by  a  long  and  circuitous  route 
through  the  worst  parts  of  a  sandy  desert,  and  the  dread 
of  being  plunged  into  new  and'unknown  difliculties — all 
this  produced  a  deep  depression  of  spirits.  But  it  was 
followed,  as  usually,  by  a  gross  outburst  of  murmuring  at 
the  scai'city  of  water,  and  of  expressions  of  disgust  at  the 
manna.  5.  Our  soul  loatheth  this  light  bread— i.  e., 
bread  without  substance  or  nutritious  quality.  The  refu- 
tation of  this  calumny  appears  in  the  fact,  that  on  tht- 
strength  of  this  food  they  performed  for  forty  years  so 
many  and  toilsome  journeys.    But  they  had  been  indulg- 


Fiery  Serpents  Sent, 


NUMBERS  XXII. 


Baldk  Sendethfor  Balaam. 


Ing  a  hope  of  the  better  and  more  varied  fare  enjoyed 
by  a  settled  people;  and  disappointment,  always  the 
more  bitter  as  the  hope  of  enjoyment  seems  near,  drove 
them  to  speak  against  God  and  against  Moses.  (1  Cor- 
inthians 10.  9.)  6.  Tlie  liord  sent  fiery  serpci»ts  among 
the  people— That  part  of  tlie  desert  where  the  Israelites 
now  were— near  the  head  of  the  gulf  of  Akaba— is  greatly 
Infested  with  venomous  reptiles,  of  various  kinds,  particu- 
larly lizards,  which  raise  themselves  in  the  air  and  swing 
themselves  from  branches;  and  scorpions,  which,  being 
In  the  habit  of  lying  among  long  grass,  are  particularly 
dangerous  to  the  barelegged,  sandalled  people  of  the  East. 
The  only  known  remedy  consists  in  sucking  the  wound, 
or,  in  tlie  case  of  cattle,  in  the  application  of  ammonia. 
The  species  of  serpents  that  caused  so  grc-at  mortality 
amongst  the  Israelites  cannot  be  ascertained.  They  are 
said  to  have  been  "fiery,"  an  epithet  applied  to  them  either 
from  their  bright,  vivid  colour,  or  the  violent  inflammation 
their  bite  occasioned.  7-9.  tlie  people  came  to  Moses,  and 
said,  "We  have  sinned— The  severity  of  the  scourge  and  the 
appalling  extent  of  mortality  brought  them  to  a  sense  of 
Bin,  and  through  the  intercessions  of  Moses,  which  they  im- 
plored, they  were  miraculously  healed.  He  was  directed  to 
make  the  figure  of  a  serpent  in  brass.to  be  elevated  on  a  pole 
or  standard,  that  it  might  be  seen  at  the  extremities  of 
the  camp,  and  that  every  bitten  Israelite  who  looked  to 
it  might  be  healed.  This  peculiar  method  of  cure  was  de- 
signed, in  the  first  instance,  to  show  that  it  was  the  ef- 
ficacy of  God's  power  and  grace,  not  the  efiect  of  nature  or 
art,  and  also  that  it  might  be  a  type  of  the  power  of  faith 
in  Christ  to  heal  all  who  look  to  Him  of  their  sins  (John 
3.  U,  15 ;  see  also  on  2  Kings  18. 4).  10.  tlie  cliildi-en  of  Is- 
rael set  for^vard— Along  the  eastern  frontier  of  the  Edom- 
ites,  encamping  in  various  stations.  13.  pitched  in  the 
valley — lit.,  the  brook-valley  of  Zared  —  i.  e.,  the  woody 
(Deuteronomy  2. 13 ;  Isaiah  15.  7 ;  Amos  6. 14).  This  torrent 
rises  among  the  mountains  to  the  east  of  Moab,  and  flow- 
ing west,  empties  itself  into  the  Dead  Sea.  Ije-Abarim  is 
supposed  to  have  been  its  ford.  [Calmet.]  13.  pitched 
on  the  other  side  of  Arnon— now  El-Mojib,  a  deep,  broad, 
and  rapid  stream,  dividing  the  dominions  of  the  Jloabites 
and  Amorites.  14.  booU  of  the  -^vars  of  the  Lord — A 
fragment  or  passage  is  here  quoted  from  a  poem  or  history 
of  the  wars  of  the  Israelites,  principally  with  a  view  to 
decide  the  position  of  Arnon.  Ar— the  capital  of  Moab. 
16.  from  thence  they  ■went  to  Beer — i.  e.,  a  well.  The 
name  was  probably  given  to  it  afterwards,  as  it  is  not 
mentioned  (ch.  33).  17,  18.  then  Israel  sang— this  beau- 
tiful little  song  was  in  accordance  with  the  wants  and 
feelings  of  travelling  caravans  in  the  East,  where  water  is 
an  occasion  both  of  prayer  and  thanksgiving.  From  the 
princes  using  their  official  rods  only,  and  not  spades,  it 
seems  probable  that  this  well  was  concealed  by  the  brush- 
wood or  the  sand,  as  is  the  case  with  many  wells  in  Id- 
umea  still.  The  discovery  of  it  was  seasonable,  and  owing 
to  the  special  interposition  of  God.  21-33.  Israel  sent 
messengers  nnto  Sihon— The  rejecti(m  of  their  respectful 
and  pacific  message  was  resented— Sihon  was  discomfited 
In  battle— and  Israel  obtained  by  right  of  conquest  the 
Whole  of  the  Amorite  dominions.  34.  from  Arnon  nnto 
the  Jabholc— now  the  Zurka.  These  rivers  formed  the 
southern  and  northern  boundaries  of  his  usurped  terri- 
tory, for  the  border  of  Ammon  -was  strong— a  reason 
stated  for  Sihon  not  being  able  to  push  his  invasion 
further.  35.  Israel  dwelt  In  all  the  cities— after  exter- 
minating the  inhabitants  who  had  been  previously 
doomed  (Deuteronomy  2. 34).  36.  Hcshbon— (Song  7.  4)— 
situated  sixteen  English  miles  north  of  the  Arnon,  and 
from  its  ruins  appears  to  have  been  a  large  city.  37-30. 
-wherefore  they  that  speak  In  proverbs— Here  is  given 
an  extract  from  an  Amorite  song  exultlngly  anticipating 
an  extension  of  their  conquests  to  Arnon.  The  quotation 
from  the  poem  of  the  Amorite  bard  ends  at  verse  28.  The 
tM-o  following  verses  appear  to  be  the  strains  in  which 
the  Israelites  expose  the  Impotence  of  the  usurpers,  39. 
people  of  Chemosh— the  name  of  the  Moablte  idol 
(1  Kings  11. 7-33 ;  2  Kings  23. 13;  Jeremiah  48. 46).  he-t.  e., 
tUelr  god,  hath  surrendered  his  worshippers  to  the  victor- 


ious arms  of  Sihon.  33.  they  ^rent  up  by  the  way  of 
Bashan— a  name  given  to  that  district  from  the  richness 
of  the  soil— now  Batanea  or  El-Bottein— a  hilly  region 
eaet  of  the  Jordan  lying  between  the  mountains  of  Her- 
mon  on  the  north  and  those  of  Gilead  on  the  south.  Og— 
giant,  an  Amoritish  prince,  wlio,  having  opposed  tlie  pro- 
gress of  the  Israelites,  was  defeated.  34.  The  Lord  said 
unto  Moses,  Fear  Iklm  not— a  necessary  encouragement, 
for  his  gigantic  stature  (Deuteronomy  3. 11)  -was  calculated 
to  inspire  terror.    He  and  all  his  were  put  to  tlie  sword. 

CHAPTER    XXII. 

Ver.  1-20.  Balak's  First  Message  for  Balaam  re- 
fused. 1.  Israel  pitclied  in  the  plains  of  Moab— So  called 
from  having  formerly  belonged  to  that  people,  though 
wrested  from  them  by  Sihon.  It  was  a  dry,  sunken,  desert 
region  on  the  east  of  the  Jordan  valley,  opposite  Jericho, 
3.  Balalc— f.  c,  empty.  Terrified  (Deuteronomy  2. 25;  Ex- 
odus 15. 15)  at  tlie  approach  of  so  vast  a  multitude,  and 
not  daring  to  encounter  them  in  the  field,  he  resolved  to 
secure  their  destruction  by  otlier  means.  4.  elders  of 
Midian— called  kings  (ch.  31. 8.)  and  princes  (Joshua  13. 21). 
The  Midianites,  a  distinct  people  on  the  southern  frontier 
of  Moab,  united  with  them  as  confederates  against  Israel, 
their  common  enemy.  5.  he  sent  messengers  unto  Ba- 
laam—t.  e.,  "lord"  or  "devourer"  of  people,  a  famous 
soothsayer  (Joshua  13.  22).  son  of  Beor,  or,  in  the  Chaldee 
form,  Bosor — i.  e.,  destruction.  Pethor— a  city  of  Meso- 
potamia, situated  on  the  Euphrates.  6.  come,  curse  me 
this  people— Among  the  heathen  an  opinion  prevailed, 
that  prayers  for  evil  or  curses  would  be  heai'd  by  the  un- 
seen powers  as  well  as  prayers  for  good,  when  oflTered  by 
a  prophet  or  priest,  and  accompanied  by  the  use  of  cer- 
tain rites.  Many  examples  are  found  in  the  histories  of 
the  Greeks  and  Romans  of  whole  armies  being  devoted 
to  destruction,  and  they  occur  among  the  natives  of  India 
and  other  heathen  countries  still.  In  the  Burmese  war 
magicians  were  employed  to  curse  the  British  troops.  7. 
the  elders  of  Moab  and  of  Midian  departed  ivith  tlx* 
rc-»vard8  of  divination— like  the  fee  of  a  fortune-teller, 
and  being  a  royal  present,  it  would  bo  something  hand- 
some. 8-14.  lodge  here  tliis  niglit,  and  I  -^vill  bring 
you  -word  again  as  the  Xiord  shall  speak  unto  me,  &c. 
—God  usually  revealed  His  will  in  visions  and  dreams; 
and  Balaam's  birth  and  residence  in  Mesopotamia,  where 
the  remains  of  patriarchal  religion  still  lingered,  account 
for  his  knowledge  of  the  true  God.  His  real  character  has 
long  been  a  subject  of  discussion.  Some,  judging  from  his 
language,  have  thought  him  a  saint;  others,  looking  to 
his  conduct,  have  described  him  as  an  irreligious  charla- 
tan ;  and  a  third  class  consider  him  a  novice  in  the  faith, 
who  had  a  fear  of  God,  but  who  had  not  acquired  power 
over  his  passions.  [Hengstexberg.]  13.  the  Lord  re- 
fuseth  to  give  me  leave  to  go  with  you — This  answer 
has  an  appearance  of  being  good,  but  it  studiously  con- 
cealed the  reason  of  the  Divine  prohibition,  and  it  inti- 
mated his  own  willingness  and  desire  to  go — if  permitted. 
Balak  despatched  a  second  mission,  which  held  out  flat- 
tering prospects  both  to  his  avarice  and  his  ambition. 
(Genesis  31.  30.)  19.  tarry  also  here  this  night,  that  I 
may  kno'w  what  tlie  Lord  '«vill  say  unto  me  more — 
The  Divine  will,  as  formerly  declared,  not  being  according 
to  his  desires,  he  hoped  by  a  second  request  to  bend  it,  as 
he  had  already  bent  his  own  conscience,  to  his  ruling  pas- 
sions of  pride  and  covetousuess.  The  permission  granted 
to  Balaam  is  in  accordance  with  the  ordinary  procedure 
of  Providence.  God  often  gives  up  men  to  follow  the  im- 
pulse of  their  own  lusts;  but  there  is  no  approval  in  thus 
leaving  them  to  act  at  the  prompting  of  their  own  wicked 
hearts  (Joshua  13. 27). 

The  Journey.  Ver.  21-41.  31.  Balaam  saddled  his 
ass— Probably  one  of  the  white  sprightly  animals  which 
persons  of  rank  were  accustomed  to  ride.  The  saddle,  as 
usually  in  the  East,  would  be  nothing  more  than  a  pad  or 
his  outer  cloak.  God's  anger  ■%vas  kindled  because  he 
•»vent— The  displeasure  arose  partly  from  his  neglecting 
the  condition  on  which  leave  was  granted  him— viz.,  to 

111 


Balak^s  Sacrifices. 


NUMBERS  XXIII,  XXIV. 


Balaam's  Parables. 


wait  till  the  princes  of  Moab  "came  to  call  him,"  and 
because,  through  desire  for  "  the  wages  of  unrighteous- 
ness," he  entertained  the  secret  purpose  of  acting  in  op- 
position to  the  solemn  charge  of  God.  34.  tlie  angel  of 
tlie  liord  stood  in  a  patli  of  the  vineyards — The  roads 
which  lead  through  fields  and  vineyards  are  so  narrow 
that  in  most  parts  a  man  could  not  pass  a  beast  without 
care  and  caution.  A  stone  or  mud  fence  flanks  each  side 
of  tliese  roads,  to  prevent  the  soil  being  washed  ofTby  the 
rains.  28.  tlie  Lord  opened  tlie  moutli  of  the  ass — To 
utter,  like  a  parrot,  articulate  sounds,  without  under- 
standing them.  That  this  was  a  visionary  scene  is  a  no- 
tion which  seems  inadmissible,  because  of  the  improba- 
bility of  a  vision  being  described  as  an  actual  occurrence 
in  the  middle  of  a  plain  history.  Besides,  the  opening  of 
the  ass's  mouth  must  have  been  an  external  act,  and  that 
with  the  manifest  tenor  of  Peter's  language,  strongly  fa- 
vours the  literal  view.  The  absence  of  any  surprise  at 
such  a  phenomenon  on  the  part  of  Balaam  may  be  ac- 
counted for  by  his  mind  being  wholly  engrossed  with  the 
prospect  of  gain,  which  produced  "the  madness  of  the 
prophet."  "It  was  a  miracle,  wrought  to  humble  his 
proud  heart,  which  had  to  be  first  subjected  in  the 
school  of  an  ass  before  he  was  brought  to  attend  to  the 
voice  of  God  speaking  by  the  angel."  [Calvin.]  34,  33. 
I  have  sinned  ...  If  it  displease  thee,  I  -will  get  ine 
back  again — Notwithstanding  this  confession,  he  evinced 
no  spirit  of  penitence,  as  he  speaks  of  desisting  only  from 
the  otitward  act.  The  words  "go  with  the  men"  was  a 
mere  withdrawal  of  farther  restraint,  but  the  terms  in 
which  leave  was  given  are  more  absolute  and  peremptory 
than  those  in  v.  20.  36,  37.  tvhen  Balak  heard  tliat  Ba- 
laam was  come,  he  •»vent  out  to  meet  him — The  higher 
the  rank  of  the  expected  guest,  politeness  requires  a 
greater  distance  to  be  gone  to  welcome  his  arrival.  38. 
the  -word  that  God  pwtteth  in  my  month,  that  sliall  I 
speak — ^This  appears  a  pious  answer.  It  was  an  acknow- 
ledgment that  he  was  restrained  by  a  superior  power.  39. 
Kirjatli-hnxoth  — a  city  of  streets.  40.  Balak  offered 
oxen  and  sheep — made  preparations  for  a  grand  enter- 
tainment to  Balaam  and  the  princes  of  Midian.  41.  High 
places  of  Baal — eminences  consecrated  to  the  worship 
of  Baal-peor  (ch.  25. 3),  or  Chemosh. 

CHAPTER    XXIII. 

Vcr.  1-30.  Balak's  Sacrifices.  1.  Balaam  said  nnto 
Balak,  Build  me  here  seven  altars — Balak,  being  a  hea- 
then, would  naturally  suppose  these  altars  were  erected 
in  honour  of  Baal,  the  patron  deity  of  his  country.  It  is 
evident,  from  v.  4,  that  they  were  prepared  for  the  wor- 
ship of  the  true  God,  although  in  choosing  the  high  places 
of  Baal  as  their  site,  and  rearing  a  number  of  altars  (2 
Kings  18.22;  Isaiah  17.8;  Jeremiah  11. 13;  Hosea  8.11;  10. 
1),  Instead  of  one  only,  as  God  had  appointed,  he  blended 
his  own  superstitions  with  the  Divine  worship.  The  hea- 
then, both  in  ancient  and  modern  times,  attached  a  mys- 
terious virtue  to  the  number  seven ;  and  Balaam,  in  order- 
ing the  preparation  of  so  many  altars,  designed  to  mys- 
tify and  delude  the  king,  3.  Stand  by  thy  burnt  offer- 
ing—as  one  in  expectation  of  an  important  favour.  Per- 
adventure  the  liOrd  will  come  to  meet  me :  and  -what- 
soever he  showeth  me — i.  e.,  makes  known  to  me  by 
word  or  sign,  he  went  to  an  high  place — apart  by  him- 
self, where  he  might  practise  rites  and  ceremonies,  with 
a  view  to  obtain  a  response  of  the  oracle.  4-6.  God  met 
Balaam— not  in  compliance  with  his  incantations,  but  to 
frustrate  his  wicked  designs,  and  compel  him,  contrary  to 
his  desires  and  interests,  to  pronounce  the  following  bene- 
diction. 7.  took  up  his  parable — i.  e.,  spoke  under  the 
Influence  of  inspiration,  and  in  the  highly  poetical,  figura- 
tive, and  oracular  style  of  a  prophet,  brought  me  from 
Aram— This  word,  joined  with  "the  mountains  of  the 
East,"  denotes  the  upper  portion  of  Mesopotamia,  lying 
on  the  east  of  Moab.  The  East  enjoyed  an  infamous  no- 
toriety for  magicians  and  soothsayers.  (Isaiah  2.6.)  8. 
Ilovr  shall  I  curse  Tvhom  God  hath  not  cursed  1 — A  Di- 
vine blessing  has  been  pronounced  over  the  posterity  of 
112 


Jacob ;  and  therefore,  whatever  prodigies  can  be  achieved 
by  my  charms,  all  magical  skill,  all  human  power,  is  ut- 
terly impotent  to  counteract  the  decree  of  God.  9.  From 
the  to-p— lit.,  "a  bare  place"  on  the  rocks,  to  which  Balak 
had  taken  him,  for  it  was  deemed  necessary  to  see  the 
people  who  Avere  to  be  devoted  to  destruction.  But  that 
commanding  prospect  could  contribute  nothing  to  the  ac- 
complishment of  the  king's  object,  for  the  destiny  of  Israel 
was  to  be  a  distinct,  peculiar  people,  separated  from  the 
rest  of  the  nations  in  government,  religion,  customs,  and 
Divine  protection.  (Deuteronomy  33. 28.)  So  that  although 
I  might  be  able  to  gratify  your  wishes  against  other  peo- 
ple, I  can  do  nothing  against  them  (Exodus  19.5;  Leviti- 
cus 20.  24).  10.  -who  can  count  the  dust  of  Jacob  1 — An 
Oriental  hyperbole  for  a  very  populous  nation,  as  Jacob's 
posterity  was  promised  to  be.  (Genesis  13. 16;  28. 14.)  the 
number  of  the  fourth  part  of  Israel— i.  e.,  the  camp 
consisted  of  four  divisions;  every  one  of  these  parts  was 
formidable  in  numbers,  let  me  die  the  deatli  of  the 
righteous  — iifeft.,  of  Jeshurun;  or,  the  Israelites.  The 
meaning  is,  they  are  a  people  happy,  above  all  others,  not 
only  in  life,  but  at  death,  from  their  knowledge  of  the  true 
God,  and  their  hope  through  His  grace.  Balaam  is  a  rep- 
resentative of  a  large  class  in  the  world,  who  express  a 
wish  for  the  blessedness  which  Christ  has  promised  to  His 
people,  but  are  averse  to  imitate  the  mind  that  was  in 
Him.  13-15.  Come  with  me  unto  another  place,  from 
whence  thou  mayest  see  them — Surprised  and  disap- 
pointed at  this  unexpected  eulogy  on  Israel,  Balak  hoped 
that,  if  seen  from  a  diflferent  point  of  observation,  the 
prophet  would  give  utterance  to  difTerent  feelings ;  and 
so  having  made  the  same  solemn  preparations,  Balaam 
retired,  as  before,  to  wait  the  Divine  afllatus.  he  brought 
him  into  the  field  of  Zophlm  .  ,  .  top  of  Pisgah— a  flat 
surface  on  the  summit  of  the  mountain  range,  Avhich  was 
cultivated  land.  Others  render  it  "  the  field  of  sentinels," 
an  eminence  where  some  of  Balak's  guards  were  posted 
to  give  signals.  [Calmet.]  18.  Rise  up— As  Balak  was 
already  standing  {v.  17),  this  expression  is  eqiiivalent  to 
"  now  attend  to  me."  The  counsels  and  promises  of  God 
respecting  Israel  are  unchangeable;  and  no  attempt  to 
prevail  on  Him  to  reverse  them  will  succeed,  as  they  may 
with  a  man.  31.  He  hatli  not  beheld  iniquity  in  Jacob 
— Many  sins  were  observed  and  punished  in  this  people. 
But  no  such  universal  and  hopeless  apostasy  had  as  yet 
appeared,  to  induce  God  to  abandon  or  destroy  them,  the 
Lord  Ills  God  is  -*vith  him— has  a  favour  for  them,  and 
the  shout  of  a  king  is  among  them— Such  joyful  accla- 
mations as  of  a  people  rejoicing  in  the  presence  of  a  vic- 
torious prince.  33.  He  hath  as  it  were  the  strength  of 
an  unicorn— f.  e.,  Israel  is  not  as  they  were  at  the  Exodus, 
a  horde  of  poor,  feeble,  spiritless  people,  but  powerful  and 
invincible  as  a  reem—i.  e.,  a  rhinoceros.  (Job  39. 9;  P.salm 
22.  21 ;  92.  10.)  33.  Surely  there  is  no  enchantment 
against  Jacob — No  art  can  ever  prevail  against  a  people 
who  are  under  the  shield  of  Omnipotence,  and  for  whom 
miracles  have  been  and  yet  shall  be  performed,  which 
will  be  a  theme  of  admiration  in  succeeding  ages.  36.  All 
that  the  Lord  speaketh,  that  I  must  do— A  remarkable 
confession  that  he  was  divinely  constrained  to  give  utter- 
ances different  from  what  it  was  his  purpose  and  inclina- 
tion to  do.  38.  Balak  brought  Balaam  to  the  top  of 
Peor— or,  Beth-peor  (Deuteronomy  3. 29),  the  eminence  on 
which  a  temple  of  Baal  stood,  that  looketh  to-vvard  Je- 
sliimon- the  desert  tract  in  the  south  of  Palestine,  on 
both  sides  of  the  Dead  Sea. 

CHAPTER   XXIV. 

Ver.  1-25.  Balaasi  Foretelleth  Israel's  Happiness. 
1.  To  seek  for— i.  e.,  to  use  enchantments.  His  experience 
on  the  two  former  occasions  had  taught  him  that  theso 
superstitious  accompaniments  of  his  worehip  were  use- 
less, and  therefore  he  now  simply  looked  towards  the 
camp  of  Israel,  either  with  a  secret  design  to  curse  them, 
or  to  await  the  Divine  afflatus.  3.  he  saw  Israel  abiding 
in  his  tents  according  to  their  tribes — t.  e.,  in  the  or- 
derly distribution  of  the  camp  (ch.  2).    the  Spirit  of  God 


Balaam  Prophesieth. 


KUMBEES  XXV,  XXVI. 


Israel  Isumhertd. 


came  upon  lilin— Before  the  regular  ministry  of  the 
prophets  was  instituted,  God  made  use  of  various  persons 
as  the  instruments  through  whom  He  revealed  his  will, 
and  Balaam  was  one  of  these.  (Deuteronomy  23.5.)  3. 
The  man  -whose  eyes  are  open— i.  c,  a  seer  (1  Samuel  9. 
9),  a  prophet,  to  whom  the  visioned  future  was  disclosed— 
sometimes  when  falling  into  a  sleep  (Genesis  15.  i;i-15),  fre- 
quently into  "a  trance."  5-T.  Ho-w  goodly  are  thy 
tents,  O  Israel !— a  fine  burst  of  admiration,  expressed  in 
highly  poetical  strains.  All  travellers  describe  the  beauty 
which  the  circular  range  of  Bedouin  tents  impart  to  the 
desert.  How  impressive,  then,  must  have  been  the  view, 
as  seen  from  the  heights  of  Abarlm,  of  the  immense  camp 
of  Israel,  extended  over  the  subjacent  plains.  G.  As  the 
valley  — iTeb.,  brooks,  the  water-courses  of  the  moun- 
tains, lign  aloes— an  aromatic  shrub  on  the  banks  of  his 
native  Euphrates,  the  conical  form  of  which  suggested  an 
apt  resemblance  to  a  tent.  The  redundant  imagery  of 
these  verses  depicts  the  humble  origin,  rapid  progress, 
and  prosperity  of  Israel.  T.  His  king  sliall  be  higlier 
than  Agag— The  Amalekites  were  then  the  most  power- 
ful of  all  the  desert  tribes,  and  Agag  a  title  common  to 
their  kings.  10-14.  Balak's  anger  ^vas  kindled  against 
Balaam,  and  he  smote  his  hands  together — The  "  smit- 
ing of  the  hands  together"  Is,  amongst  Oriental  people, 
an  indication  of  the  most  violent  rage  (see  Ezekiel  21. 17 ; 
22.  13),  and  ignominious  dismissal.  15.  he  took  up  his 
parable— or  prophecy,  uttered  in  a  poetical  style.  17.  I 
shall  see  him— rather,  "  I  do  see"  or  "  have  seen  him,"— a 
prophetic  sight,  like  that  of  Abraham.  (John  8. 56.)  him 
— 2.  e.,  Israel,  there  shall  come  a  Star  out  of  Jacob,  and 
a  Sceptre  sliall  rise  out  of  Israel — This  imagery,  in  the 
hieroglyphic  language  of  the  East,  denotes  some  eminent 
ruler,— primarily  David ;  but  secondarily  and  pre-emi- 
nently, the  Messiah  (see  on  Genesis  49. 10).  corners— bor- 
der, often  put  for  a  whole  country.  (Exodus  8. 2 ;  Psalm 
74. 17.)  cliildren  of  Sheth — some  prince  of  Moab ;  or,  ac- 
cording to  some,  "  the  children  of  the  East."  18.  Edom 
shall  be  a  possession— This  prophecy  was  accomplished 
by  David.  (2  Samuel  8. 14.)  Seir— seen  in  the  south,  and 
poetically  used  for  Edom.  The  double  conquest  of  Moab 
and  Edom  is  alluded  to.  (Psalm  60. 8 ;  108. 9.)  19.  Out  of 
Jacob  shall  come  He  that  sliall  liave  dominion — Da- 
vid, and  particularly  Christ,  that  rcmainetli  of  tlie 
city- those  who  flee  from  the  field  to  fortified  places. 
(Psalm  60.  9.)  30.  Amalek  .  .  .  his  latter  end  shall  be 
that  he  perish  for  ever— Tlieir  territory  was  seen  at  the 
remote  extremity  of  the  desert.  (See  on  Exodus  17. 14 ;  also 
1  Samuel  15.)  31.  Kenlte  .  .  .  neat  in  a  rock— Though 
securely  established  among  the  clefts  in  the  Jiigh  rocks  of 
En-gedi  towards  the  west,  they  should  be  gradually  re- 
duced by  a  succession  of  enemies,  till  the  Assyrian  in- 
vader carried  them  into  captivity.  (Judges  1. 10 ;  4. 11 ;  16. 
17;  also  2  Kings  15.  29;  17.6.)  33.  AVho  sliall  live  when 
God  doeth  this  1— Few  shall  escape  the  desolation  that 
shall  send  a  Nebuchadnezzar  to  scourge  all  those  regions, 
84.  Chlttlm— the  countries  lying  on  the  Mediterranean, 
particularly  Greece  and  Italy.  (Daniel  11. 29, 30.)  The  As- 
syrians were  themselves  to  be  overthrown— first,  by  the 
Greeks,  under  Alexander  the  Great  and  his  successors; 
secondly,  by  the  Romans.  Eber— the  posterity  of  the 
Hebrews.  (Genesis  10.  24.)  he  also  shall  perish— i.  e.,  the 
conqueror  of  Asher  and  Eber,  namely,  the  Greek  and  Ro- 
man empires.  25.  Balaam  rose  up,  and  went  to  his 
place— Mesopotamia,  to  which,  however,  he  did  not  re- 
turn.   (See  on  eh.  31. 8.) 

CHAPTER  XXV. 

Ver.  1-18.  The  Israelite.s'  Whoredom  and  Idoi^try 
WITH  MoAB.  1.  Israel  abode  in  Shltttm— a  verdant 
meadow,  so  called  from  a  grove  of  acacia  trees  which 
lined  the  ea-stem  side  of  the  Jordan.  (See  ch.  33.  49.)  3. 
Israel  Joined  himself  unto  Baal-peor— Baal  was  a 
general  name  for  "lord,"  and  Peor  for  a  "monnt"  in 
Moab.  The  real  name  of  the  Idol  was  Chemosh,  and  his 
rites  of  worshlpwere  celebrated  by  the  grossest  obscenity. 
In  participating  In  this  festival,  then,  the  Israelites  com- 
8 


mitted  the  double  offence  of  idolatry  and  licentiousness. 
4.  The  liord  said  unto  Moses,  Take  all  the  heads  of  tlie 
people  and  hang  tliem  up — Israelite  criminals,  who 
were  capitally  punished,  were  first  stoned  or  slain,  and 
then  gibbeted.  Tlie  persons  ordered  here  for  execution 
were  the  principal  delinquents  in  the  Eaal-pcor  outrage 
— the  subordinate  ofllcers,  rulers  of  tens  or  hundreds. 
before  the  Lord— For  vindicating  the  honour  of  the  true 
God.  against  the  sun — i.  e.,  as  a  mark  of  public  igno- 
miny ;  but  they  were  to  be  removed  towards  sunset.  (Deu- 
teronomy 21. 23.)  5.  Judges  of  Israel—the  seventy  elders, 
who  were  commanded  not  only  to  superintend  the  execu- 
tion within  their  respective  jurisdictions,  taut  to  inflict  the 
punishmentwith  their  own  hands.  (See  on  1  Samuel  15.33.) 
G,  7.  Behold,  one  of  the  cliildren  of  Israel  brought 
a  Jtlidianitish  -ivoman — This  flagitious  act  most  prob- 
ably occurred  about  the  time  when  the  order  was  given, 
and  before  its  execution,  who  -were  weeping  before 
the  door  of  the  tabernacle — some  of  the  rulers  and  well- 
disposed  persons  were  deploring  the  dreadful  wickedness 
of  the  people,  and  supplicating  the  mercy  of  God  to  avert 
Impending  judgments,  the  plague — some  sudden  and 
widespread  mortality.  9.  Those  that  died  in  the  plague 
were  tiventy  and  four  tliousand — Only  23,000  perished 
(1  Corinthians  10. 8)  from  pestilence.  Moses  includes  those 
who  died  by  the  execution  of  the  judges.  10-13.  Phine- 
lias  ,  ,  .  hath  turned  a-%%'ay  n»y  tvrath — This  assurance 
was  a  signal  mark  of  honour,  that  the  stain  of  blood,  in- 
stead of  defiling,  confirmed  him  in  oflice,  and  that  his 
posterity  should  continue  as  long  as  the  national  exist- 
ence of  Israel,  14.  Zimri,  a  prince  among  the  Sime- 
onites— The  slaughter  of  a  man  of  such  high  rank  is 
mentioned  as  a  proof  of  the  undaunted  zeal  of  Phinehas, 
for  there  might  be  numerous  avengers  of  his  blood,  17. 
"Vex  the  Midianites,  and  smite  them — They  seem  to 
have  been  the  most  g\iilty  parties,  (Cf,  ch,  22,4;  31,8,) 
18.  They  vex  you  ■tvith  tlieir  -iviles — Instead  of  open 
war,  they  plot  insidious  ways  of  accomplishing  your  ruin 
by  Idolatry  and  corruption,  their  sister— their  country- 
woman. 

CHAPTER    XXVI. 

Ver.  1-51,  Israel  Numbered.  1.  after  the  plague — 
That  terrible  visitation  had  swept  away  the  remnant  of 
the  old  generation,  to  whom  God  sware  in  His  wrath  that 
they  should  not  enter  Canaan.  (Psalm  95. 11.)  3.  take  the 
sum  of  the  congregation — The  design  of  this  new  cen- 
sus, after  a  lapse  of  thirty-eight  years,  was  primarily  to 
establish  the  vast  multiplication  of  the  posterity  of  Abra- 
ham in  spite  of  the  severe  judgments  inflicted  upon  them ; 
secondarily,  it  was  to  preserve  the  distinction  of  families, 
and  to  make  arrangements,  preparatory  to  an  entrance 
into  the  promised  land,  for  the  distribution  of  the  country 
according  to  the  relative  population  of  the  tribes.  7. 
tlicse  are  tlie  families  of  the  Reubenites— the  princi- 
pal households,  which  were  subdivided  Into  numerous 
smaller  families.  Reuben  had  sufl'ered  great  diminution 
by  Korah's  conspiracy  and  other  outbreaks.  10.  the 
earth  opened  her  mouth,  and  swallotved  tliem  up  to- 
gether-with  Korah— rather,  the  things  of  Korah.  (See 
on  ch.  16.32-35;  cf.  Psalm  106.17.)  11.  Notwithstanding 
tlie  children  of  Korah  died  not — Either  they  wore  not 
parties  to  their  father's  crime,  or  they  withdrew  from  it 
by  timely  repentance.  His  descendants  became  famous 
in  the  time  of  David,  and  are  often  mentioned  in  the 
Psalmsi,  also  1  Chronicles  6.  22. 38.  13.  the  sons  of  Simeon 
— It  is  supposed  that  this  tribe  had  been  pre-eminent  in 
the  guilt  of  Baal-peor,  and  had  consequently  been  greatly 
reduced  in  numbers. 

Thus  the  justice  and  holiness,  as  well  as  truth  and  faith- 
fulness of  God,  were  strikingly  displayed  ;  His  justice  and 
holiness  in  the  sweeping  Judgments  that  reduced  the 
ranks  of  some  tribes;  while  His  truth  and  faithfulness 
were  manifested  in  the  extraordinary  increase  of  others, 
so  that  the  posterity  of  Israel  continued  a  numerous 
people.  53.  the  land  shall  be  divided  according  to 
the  number  of  names — The  portion  of  each  tribe  was 
to  be  greater  or  less,  according  to  its  populousness.    54. 

113 


The  Leviles  Numbered. 


NUMBERS  XXVII,  XXVIII. 


Offerings  to  be  Observed. 


to  many  thon  glialt  give  the  more— f.  c,  to  the  more 
numerous  tribes  a  larger  allotment  shall  be  granted. 
according  to  those  that  were  ntimbercd— t.  c,  the  num- 
ber of  persons  twenty  years  old  at  the  time  of  the  census 
being  made,  without  taking  into  account  either  the  in- 
<;rease  of  those  who  might  have  attained  that  age,  when 
the  land  should  be  actually  distributed,  or  the  diminu- 
tion from  that  amount,  occasioned  during  the  war  of  in- 
vasion. 55.  the  land  shall  he  di\'lded  hy  lot  — The 
appeal  to  the  lot  did  not  place  the  matter  beyond  the  con- 
trol of  God;  for  it  is  at  His  disposal  (Proverbs  16. 33),  and 
Oe  has  fixed  to  all  the  bounds  of  their  habitation.  The 
manner  in  which  the  lot  was  taken  has  not  been  recorded. 
But  it  is  evident  that  the  lot  was  cast  for  determining  the 
quarter  of  the  country  on  which  each  tribe  should  be  lo- 
cated—not the  quantity  of  their  possessions.  In  other 
words,  when  the  lot  had  decided  that  a  particular  tribe 
was  to  \*e  settled  in  the  north  or  the  south,  the  east  or  the 
west,  the  extent  of  territory  was  allocated  to  the  rule  (v.  54). 
57.  FamUIes  of  the  Invites— Tlie  census  of  this  tribe  was 
taken  Beoarately,  and  on  a  aiflferent  principle  from  the 
rest.  (See  Exodus  6. 16-19,)  63.  Twenty  and  three  thou- 
sand—So that  there  was  an  increase  of  a  thousand.  (Ch  3. 
39.)  males  fron*  a  month  old  and  np^vard— (See  on 
ch.  3. 15.)  64.  Among  these  there  -vvas  not  a  man  .  .  . 
numbered  In  the  wilderness  of  Sinai— The  statement 
in  this  verse  must  not  be  considered  absolute.  For,  be- 
sides Caleb  and  Joshua,  there  were  alive  at  this  time 
Eleazar  and  Ithamar,  and  in  all  probability  a  consider- 
able number  of  Levites,  who  had  no  participation  in  the 
popular  defections  in  the  wilderness.  The  tribe  of  Levi, 
having  neither  sent  a  spy  into  Canaan,  nor  being  included 
in  the  enumeration  at  Sinai,  must  be  regarded  as  not 
coming  within  the  range  of  the  fatal  sentence ;  and  there- 
fore would  exhibit  a  spectacle  not  to  be  witnessed  in  the 
other  tribes  of  many  in  their  ranks  above  sixty  years  of 
age. 


Reuben... 
Simeon...., 

Gad 

Judah 

Issachar... 
Zebulun..., 
Ephraim . 
Manasseh 
Benjamin 

Dan 

Asher , 

Naphtali . 


Chap.  1. 

Chapter 
xxvi. 

Increase. 

46,500 
59,300 
4;),6.50 
74,600 
54,-100 
57,400 
40,500 
32,200 
a5,400 
62,700 
41  ,.500 
53,400 

43,7.30 
22,200 
40,500 
76,500 
64,.300 
60,500 
32,500 
52,700 
45,600 
64,*)0 
53,400 
4.5,400 

1,900 
9,900 

3,100 

20,.500 

10,200 

1,700 

11,900 

603,550 

601,730 

59,200 

2,770 
37,100 

5,150 


8,000 


t.OOO 


61,020 
Total  decrease 1,820 


CHAPTER    XXVII. 

Ver.  1-11.  The  Daughters  of  Zelophehad  Sue  for 
AN  Inheritance,  -t.  Give  us  a  possession  among  the 
brethren  of  our  father— Those  young  women,  perceiving 
that  the  males  only  in  families  had  been  registered  in  the 
census,  and  that  in  consequence  of  none  in  their  house- 
hold, their  family  was  omitted,  made  known  their  griev- 
ance to  Moses,  and  the  authorities  conjoined  with  him  in 
administering  justice.  The  case  was  important;  and  as 
the  peculiarity  of  daughters  being  the  sole  members  of  a 
family  would  be  no  unfrequent  or  uncommon  occurrence, 
the  law  of  inlieritance,  under  Divine  authority,  was  ex- 
tended not  only  to  meet  all  similar  cases,  but  other  cases 
also — such  as  when  there  were  no  children  left  by  the  pro- 
prietor, and  no  brothers  to  succeed  him,  A  distribution 
of  the  promised  land  was  about  to  be  made ;  and  it  is  in- 
teresting to  know  the  legal  provision  made  in  these  com- 
paratively rare  cases  for  preserving  a  patrimony  from 
being  alienated  to  another  tribe.  (See  on  ch.  36.  6,  7.) 
3.  Our  father  died  in  the  -wilderness,  and  he  -was  not 
In  the  company  of  Korah— This  declaration  might  be 
114 


necessary,  because  his  death  might  have  occurred  about 
the  time  of  that  rebellion;  and  especially  because,  as  the 
children  of  these  conspirators  were  involved  along  with 
themselves  in  the  awful  punishment,  their  plea  appeared 
the  more  proper  and  forcible  that  their  father  did  not  dio 
for  any  cause  that  doomed  his  family  to  lose  their  lives  or 
their  inheritance,  died  in  liis  o-wn  sin — j.  e.,  by  the  com- 
mon law  of  mortality  to  which  men,  through  sin,  are 
subject. 

12-17.  Moses,  being  Told  of  his  Death,  Sueth  for  a 
Successor.  13.  The  Lord  said  unto  Moses,  Get  thee  up 
Into  this  mount  Abarim,  and  see  the  land — Although 
the  Israelites  were  now  on  the  confines  of  the  promised 
land,  Moses  was  not  privileged  to  cross  the  Jordan,  but 
died  on  one  of  the  Moabitic  range  of  mountains,  to  which 
the  general  name  of  Abarim  was  given  (ch.  33.  47.)  The 
privation  of  this  great  honour  was  owing  to  the  unhappy 
conduct  he  had  manifested  in  the  striking  of  the  rock  at 
Meribah ;  and  while  the  pious  leader  submitted  with  meek 
acquiescence  to  the  Divine  decree,  he  evinced  the  spirit 
of  genuine  patriotism  in  his  fervent  prayers  for  the  ap- 
pointment of  a  worthy  and  competent  successor.  16.  God 
of  the  spirits  of  all  flesh,  set  a  nian  over  the  congre- 
gation—The request  was  most  suitably  made  to  God  in 
this  character,  as  the  Author  of  all  the  intellectual  gifts 
and  moral  graces  with  which  men  are  endowed,  and  who 
can  raise  up  qualified  persons  for  the  most  arduous  duties 
and  the  most  diflicult  situations. 

18-23.  Joshua  Appointed  to  Succeed  Him.  18.  Take 
Joshua  ...  a  man  in  whom  is  the  spirit,  and  lay 
thine  hand  upon  him — A  strong  testimony  is  here  borne 
to  the  personality  of  the  Divine  Spirit — the  imposition 
of  hands  was  an  ancient  ceremony.  (See  on  Genesis  48. 14 ; 
Leviticus  1. 4;  1  Timothy  4. 14.)  30.  Thou  shalt  put  sonte 
of  thine  lionour  upon  him — In  the  whole  history  of 
Israel  there  arose  no  prophet  or  ruler  in  all  respects  like 
unto  Moses  till  the  Messiah  appeared,  whose  glory 
eclipsed  all.  But  Joshua  was  honoured  and  qualified  in 
an  eminent  degree,  through  the  special  service  of  the 
high  priest,  who  asked  counsel  for  him  after  the  judgment 
of  Urim  before  the  Lord. 

CHAPTER    XXVIIl. 

Ver.  1-31.  Offerings  to  be  Observed.  3.  command 
the  children  of  Israel,  and  say  unto  them — The  repe- 
tition of  several  laws  formerly  enacted,  which  is  made  in 
this  chapter,  was  seasonable  and  necessary,  not  only  on 
account  of  their  importance  and  the  frequent  neglect  of 
them,  but  because  a  new  generation  had  sprung  up  since 
their  first  institution,  and  because  the  Israelites  were 
about  to  be  settled  in  the  land  where  those  ordinances 
were  to  be  observed.  My  offering  and  my  bread — used 
generally  for  the  appointed  ofTerings,  and  the  import  of 
the  prescription  is  to  enforce  regularity  and  care  in  their 
observance.  0, 10.  This  is  the  burnt  offering  of  every 
Sabbath— There  is  no  previous  mention  of  a  Sabbath 
burnt  ofiering,  which  was  additional  to  the  daily  sacri- 
fices. 11-15.  In  the  beginnings  of  your  months  ye 
shall  offer  up  a  burnt  offiering  unto  the  Lord — These 
were  held  as  sacred  festivals ;  and  though  not  possessing 
the  character  of  solemn  feasts,  they  were  distinguished 
by  the  blowing  of  trumpets  over  the  sacrifices  (ch.  10. 10), 
by  the  suspension  of  all  labour,  except  the  domestic  occu- 
pations of  women  (Amos  8.  5),  by  the  celebration  of  public 
worship  (2  Kings  4.  23),  and  by  social  or  family  feasts. 
(1  Samuel  20.  5.)  These  observations  are  not  prescribed  in 
the  law,  though  they  obtained  in  the  practice  of  a  later 
time.  The  beginning  of  the  month  was  known,  not'  by 
astronomical  calculations,  but,  according  to  Jewish 
writers,  by  the  testimony  of  messengers  appointed  to 
watch  the  first  visible  appearaiice  of  the  new  moon,  and 
then  the  fact  was  announced  through  the  whole  country 
by  signal-fires  kindled  on  the  mountain  tops.  The  new- 
moon  festivals  having  been  common  amongst  the  heathen, 
It  Is  probable  that  an  important  design  of  their  institu- 
tion in  Israel  was  to  give  the  minds  of  that  people  a  better 
direction;  and  assuming  this  to  have  been  one  of  the 


TJie  Offerings  at  the  Feast  of  Trumpets.         NUMBERS   XXIX,  XXX. 


VoKS  are  not  to  be  Brohcn. 


objects  contemplated,  it  will  account  for  one  of  the  kids 
being  offered  unto  tlie  Lord  (v.  15),  not  unto  the  moon,  as 
the  Egyptians  and  Syrians  did.  The  Sabbath  and  the  new 
moon  are  frequently  mentioned  together.  lG-35.  In  the 
fourteentH  day  of  tlie  <irst  montli  Is  tlic  passover — The 
law  for  that  great  annual  festival  is  given  (Leviticus  23. 5), 
but  some  details  are  here  introduced,  as  certain  specified 
offerings  are  prescribed  to  be  made  on  each  of  the  seven 
days  of  unleavened  bread.  /J6,  37.  In  the  day  of  the 
Arst-ft^its  .  .  .  offer  tlie  burnt  offering— A  new  sacri- 
fice is  here  ordered  for  the  celebration  of  this  festival,  in 
addition  to  the  other  offering,  which  was  to  accompany 
the  first-fruits.  (Leviticus  23. 18.) 

CHAPTER    XXIX. 

Ver.  1-40.  The  Offering  at  the  Feast  of  Trumpets. 
1.  On  the  seventh  month— of  the  ecclesiastical  year,  but 
the  first  month  of  the  civil  year,  corresponding  to  our 
September.  It  was,  in  fact,  tlie  New- Year's  Day,  which 
had  been  celebrated  among  tlie  Hebrews  and  other  con- 
temporary nations  with  great  festivity  and  joy,  and  ush- 
ered in  by  a  flourish  of  trumpets.  This  ordinance  was  de- 
signed to  give  a  religious  character  to  the  occasion  by  as- 
sociating it  with  some  solemn  observances.  (Cf.  Exodus 
12.2;  Leviticus  23.24.)  It  is  a  blo'»ving  of  the  ti'umpets 
unto  you— This  made  it  a  solemn  preparation  for  the 
sacred  feasts— a  greater  number  of  which  were  held 
during  this  month  than  at  any  other  season  of  the  year. 
Although  the  institution  of  this  feast  was  described  be- 
fore, there  is  more  particularity  here  as  to  what  the  burnt 
offering  should  consist  of,  and,  in  addition  to  it,  a  sin 
offering  is  prescribed.  The  special  offerings,  appointed  for 
certain  daj-s,  were  not  to  interfere  with  the  offerings  usu- 
ally requisite  on  tliese  days,  for  in  v.  G  it  is  said  tliat  the 
daily  offerings,  as  well  as  those  for  the  first  day  of  the 
month,  were  to  take  place  in  their  ordinary  course.  7-11. 
Ye  shall  have,  on  the  tenth  day  of  the  seventh  mouth, 
an  lioly  convocation — Tliis  was  the  great  day  of  atone- 
ment. Its  institution,  together  with  the  observance  to 
which  that  day  was  devoted,  was  described.  (Leviticus  16. 
29,30.)  But  additional  offerings  seena  to  be  noticed,  viz., 
the  large  aninial  sacrifice  for  a  general  expiation,  which 
was  a  sweet  savour  unto  the  Lord,  and  the  sin  offering  to 
atone  for  the  sins  that  mingled  with  tliat  day's  services. 
The  prescriptions  in  this  passage  appear  supplementary 
to  the  former  statement  in  Leviticus.  13-34:.  On  the  flf- 
tecntli  day— was  to  be  held  the  feast  of  booths  or  taber- 
nacles. (See  on  Leviticus  23. 31, 35.)  The  feast  was  to  last 
seven  days,  the  first  and  last  of  which  were  to  be  kept  as 
Sabbaths,  and  a  particular  offering  was  prescribed  for 
each  day,  the  details  of  which  are  given  with  a  niinute- 
ness  suited  to  the  infant  state  of  the  church.  Two  things 
are  deserving  of  notice— first,  tliat  this  feast  was  distin- 
guished by  a  greater  amount  and  variety  of  sacrifices  than 
any  other— partly  because,  occurring  at  the  end  of  the 
year,  it  might  be  intended  to  supply  any  past  deficiencies 
—partly  because,  being  immediately  after  the  ingather- 
ing of  the  fruits,  it  ought  to  be  a  liberal  acknowledgment 
—and  partly,  perhaps,  because  God  consulted  the  weak- 
ness of  mankind,  who  naturally  grow  weary  both  of  the 
charge  and  labour  of  such  services  when  they  are  long 
continued  and  made  them  every  day  less  toilsome  and 
expensive.  [Patrick.]  Secondly,  it  will  be  remarked, 
that  the  sacrifices  varied  in  a  progressive  ratio  of  decrease 
efcry  day.  after  the  manner— according  to  the  ritual 
•order  appointed  by  Divine  authority— that  for  meat  offer- 
ings (V.  3-10),  and  drink  offerings.  (See  on  ch.  28. 7, 11.)  33- 
40.  on  the  eighth  day  ye  shall  have  a  solemn  assembly 
—The  feast  of  tabernacles  was  brought  to  a  close  on  the 
eighth  day,  which  was  the  great  day.  (Joel  7. 37.)  Besides 
the  common  routine  sacrifices,  there  were  special  offer- 
ings appointed  for  that  day,  though  these  were  fewer  than 
on  any  of  the  preceding  days ;  and  there  were  also,  as  was 
natural  on  that  occasion,  when  vast  multitudes  were  con- 
vened for  a  solemn  religious  purpose,  many  spontaneous 
gifts  and  services,  so  that  there  was  full  scope  for  the  ex- 
ercise of  a  devout  spirit  in  the  people,  both  for  their  obe- 


dience to  the  statutory  offerings,  and  by  the  presentation 
of  those  which  were  made  by  frceAvlU  or  in  consequence 
of  vows.    39.  Tliese  things  ye  shall  do  unto  the  Lord  in 

your  set  feasts— From  the  statements  made  in  this  and 
the  preceding  cliapter,  it  appears  that  the  yearly  offerinj^s 
made  to  the  altar  at  the  public  expense,  without  taking 
into  account  a  vast  number  of  voluntary  vow  and  tres- 
pass offerings,  were  calculated  at  the  following  amount  :— 
Goats,  15;  kids,  21;  rams,  72;  bullocks,  132 ;  lambs,  1,101 ; 
sum  total  of  animals  sacrificed  at  public  cost,  1,241.  This, 
of  course,  is  exclusive  of  the  prodigious  addition  of  lambs 
slain  at  tlie  passover,  which  in  later  times,  according  to 
Josephus,  amounted  in  a  single  year  to  the  immense 
number  of  255,600. 

CHAPTER   XXX. 

Ver.  1-16.  Vows  are  not  to  be  Broken.  1.  This  is  the 
thing  -wliich  the  L.ord  liath  commanded — The  subject 
of  this  chapter  relates  to  vowing,  which  seems  to  have 
been  an  ancient  usage,  allowed  by  the  law  to  remain; 
and  by  which  some  people  declared  their  intention  of  of- 
fering some  gift  on  the  altar,  or  abstaining  from  particular 
articles  of  meat  or  drink,  of  observing  a  private  fast,  or 
doing  something  to  the  honour  or  in  the  service  of  God, 
over  and  above  what  was  authoritatively  required.  In  v. 
39  of  the  preceding  chapter,  mention  was  made  of  "  vows 
and  freewill  offerings,"  and  it  is  probable,  from  the  ex- 
planatory nature  of  the  rules  laid  down  in  this  chapter, 
that  these  were  given  for  the  removal  of  doubts  and  dif- 
ficulties which  conscientious  persons  had  felt  about  their 
obligation  to  perform  tlieir  vows  in  certain  circumstances 
that  had  arisen.  !J.  If  a  man  voav  a  \-omv  unto  the  Liord 
—A  mere  secret  purpose  of  the  mind  was  not  enough  to 
constitute  a  vow;  it  had  to  be  actually  expressed  in 
words ;  and  though  a  purely  voluntary  act,  yet  when  onco 
the  vow  was  made,  the  performance  of  it,  like  that  of  every 
other  promise,  became  an  indispensable  duty— all  tho 
more  that,  referring  to  a  sacred  thing,  it  could  not  be  ne- 
glected without  the  guilt  of  prevarication  and  unfaithfui- 
ness  to  God.  lie  shall  not  break  his  ivord — lit.,  profane 
his  word — render  it  vain  and  contemptible.  (Psalm  o-i. 
20;  89.34.)  But  as  it  would  frequently  happen  that  parties 
would  vow  to  do  things,  which  were  neither  good  in  them- 
selves nor  in  their  power  to  perform,  the  law  ordaincrl 
that  their  natural  superiors  should  have  the  right  of  judg- 
ing as  to  the  propriety  of  those  vows,  with  discretionary 
power  to  sanction  or  interdict  their  fulfilment.  Parents 
were  to  determine  in  the  case  of  their  children,  and  hus- 
bands in  that  of  their  wives; — being,  however,  allowed 
only  a  day  for  deliberation  after  the  matter  became  known 
to  them,  and  their  judgment,  if  unfavourable,  released 
the  devotee  from  all  obligation.  3.  If  a  .>vomaii  also 
vo'^v  a  VOAV  unto  the  Lord,  and  bind  herself  by  a  bond, 
being  in  lier  father's  house  in  her  youth — Girls  only 
are  specified;  but  minors  of  the  other  sex,  who  resided 
under  the  parental  roof,  were  included,  according  to  Jew- 
ish  writers,  who  also  consider  the  name  "father"  as  com- 
prehending all  guardians  of  youth,  and  tell  us  that  tho 
age  at  which  young  people  were  deemed  capable  of  vow- 
ing, was  13  for  boys,  and  12  for  girls.  The  judgment  of  a 
father  or  guardian  on  the  vow  of  any  under  his  charge 
might  be  given  either  by  an  expressed  approval,  or  by 
silence,  which  was  to  be  construed  as  approval.  But  in 
the  case  of  a  husband— who,  after  silence  from  day  to 
day,  should  ultimately  disapprove  or  hinder  his  wife's 
vow,  the  sin  of  non-performance  was  to  be  imputed  to 
him  and  not  to  her.  9.  Every  vo'w  of  a  vvido'w — In  the 
case  of  a  married  woman,  who,  in  the  event  of  a  separa- 
tion from  her  husband,  or  of  his  death,  returned,  as  was 
not  uncommon,  to  her  father's  house,  a  doubt  might  have 
been  entertained  whether  she  was  not,  as  before,  subject 
to  paternal  jurisdiction,  and  obliged  to  act  with  the  pater- 
nal consent.  The  law  ordained  that  the  vow  was  binding, 
if  it  had  been  made  in  her  husband's  lifetime,  and  he,  on 
being  made  aware  of  it,  had  not  interposed  his  veto;  as, 
for  Instance,  she  might  have  vowed,  when  not  a  widow, 
that  she  would  assign  a  proportion  of  her  income  topiou;: 

115 


The  Midianiles  Spoiled, 


KUMBEKS  XXXr. 


and  Balaam  Slain 


and  charitable  uses,  of  which  slie  might  repent  wlien  ac- 
tually a  ■widow;  but  by  this  statute  she  was  required  to 
fulfil  the  obligation,  provided  her  circumstances  enabled 
her  to  redeem  the  pledge.  The  rules  laid  down  must  have 
been  exceedingly  useful  for  the  prevention  or  cancelling 
of  rash  vows,  as  well  as  for  giving  a  proper  sanction  to 
such  as  were  legitimate  in  their  nature,  and  made  in  a 
devout,  reflecting  spirit. 

CHAPTER    XXXI. 

Ver.  1-54.  The  Midianites  Spoiled  and  Balaam 
BLAIN.  1,  3.  Tlie  liord  spake  uiito  Mosc8,  Avenge  the 
dilldren  of  Israel  of  the  Midianites  — a  semi-nomad 
people,  descended  from  Abraham  and  Keturah,  occupy- 
ing a  tract  of  country  east  and  south-east  of  Moab,  which 
lay  on  the  eastern  coast  of  the  Dead  Sea.  They  seem 
to  have  been  the  principal  instigators  of  the  infamous 
scheme  of  seduction,  planned  to  entrap  the  Israelites 
Into  the  double  crime  of  idolatry  and  licentiousness,  by' 
which,  it  was  hoped,  the  Lord  would  withdraw  from  that 
people  the  benefit  of  His  protection  and  favour.  More- 
over, the  Midianites  had  rendered  themselves  particu- 
larly obnoxious  by  entering  into  a  hostile  league  with 
the  Amorites.  (Joshua  13. 21.)  Tlie  Moabites  were  at  this 
time  spared  in  consideration  of  Lot  (Deuteronomy  2. 9), 
and  because  the  measure  of  their  iniquities  was  not  yet 
full.  God  spoke  of  avenging  "tlie  children  of  Israel;" 
Moses  spoke  of  avenging  the  Lord,  as  dishonour  had  been 
done  to  God,  and  an  injury  inflicted  on  His  people.  The 
interests  were  identical.  God  and  His  people  have  the 
same  cause,  the  same  friends  and  assailants.  This,  in 
fact,  was  a  religious  war,  undertaken  by  tlic  express  com- 
mand of  God  against  idolaters,  who  had  seduced  the 
Israelites  to  practise  their  al^ominations.  arm  your- 
selves—This order  was  issued  but  a  short  time  before  the 
death  of  Moses.  The  announcement  to  hira  of  tliat  ap- 
proaching event  seems  to  have  accelerated,  rather  than 
retarded,  his  warlike  preparations.  5.  Tliere  were  de- 
livered—i.  e.,  draughted,  cliosen,  an  equal  amount  from 
each  tribe,  to  prevent  the  outbreak  of  mutual  jealousy  or 
strife.  Considering  the  numerical  force  of  the  enemy, 
this  was  a  small  quota  to  furnish.  But  the  design  was  to 
exercise  their  faith,  and  animate  them  to  the  approach- 
ing invasion  of  Canaan.  G.  Moses  sent  .  .  .  £leazar  tlie 
priest  to  tlie  -war— Although  it  is  not  expressly  men- 
tioned, it  is  highly  probable  that  Joshua  was  the  general 
who  conducted  this  war.  The  pi-eseuco  of  the  priest,  who 
was  always  with  the  army  (Deuteronomy  20. 2),  was  ne- 
cessary to  preside  over  the  Levites,  who  accompanied  the 
expedition,  and  to  inflame  the  courage  of  the  combatants 
by  his  sacred  services  and  counsels,  lioly  iustnimcnts— 
As  neither  the  ark  nor  the  Urim  and  Thummim  were 
carried  to  the  battle-fleld  till  a  later  period  in  tlie  history 
of  Israel,  the  "  holy  instruments"  must  mean  the  "  trump- 
ets" (ch.  10. 9).  And  this  view  is  agreeable  to  the  text,  by 
simply  changing  "and"  into  " even,"  as  the //efcrew  par- 
ticle is  frequently  rendered,  r.  tliey  slew  nil  tlie  males 
—This  was  in  accordance  with  a  Divine  order  in  all  such 
cases.  (Deuteronomy  20. 13.)  But  the  destruction  appears 
to  have  been  only  partial— limited  to  those  who  were  in 
the  neighbourhood  of  the  Hebrew  camp,  and  who  had 
been  accomplices  in  the  villainous  plot  of  Baal-peor, 
while  a  large  portion  qt  the  Midianites  were  absent  on 
their  pastoral  wanderings,  or  had  saved  themselves  by 
flight.  (Cf.  Judges  6, 1.)  8.  TUe  kiug;s  of  Midian— so 
sailed,  because  each  was  possessed  of  absolute  power 
within  his  own  city  or  district— called  also  dukes  or 
princes  of  Sihon  (Joshua  13.21),  having  been  probably 
subject  to  that  Amorlte  ruler,  as  it  is  not  uncommon  in 
the  East  to  find  a  number  of  governors  or  pachas  tribu- 
tary to  one  great  king.  Zur— father  of  CozLI.  (Ch.  2.5. 15.) 
Balaam  also  tliey  slew  with  the  sword  -Hils  unprin- 
cipled man,  on  his  dismissal  from  Balak,  set  out  for  his 
home  in  Mesopotamia.  (Ch.  21. 25.)  But,  either  diverging 
from  his  way  to  tamper  with  the  Midianites,  he  remained 
among  them,  without  proceeding  further,  to  Incite  them 
dgalnst  Israel,  and  to  watch  the  effects  of  his  wicked 
116 


counsel;  or,  learning  in  his  own  country  that  the  Israel- 
ites had  fallen  into  the  snare  which  he  had  laid,  and 
which  he  doubted  not  would  lead  to  their  ruin,  he  had, 
under  the  impulse  of  insatiable  greed,  returned  to  de- 
mand his  reward  from  tlie  Midianites.  He  was  an  ob.iect 
of  merited  vengeance.  In  the  immense  slaughter  of  the 
Midianitish  people— in  the  capture  of  their  women,  chil- 
dren, and  property — and  in  the  destruction  of  all  theii 
places  of  refuge— the  severity  of  a  righteous  God  fell 
heavily  on  that  base  and  corrupt  race.  But,  more  than 
all  others,  Balaam  deserved  and  got  the  just  reward  of 
his  deeds.  His  conduct  had  been  atrociously  sinful,  con- 
sidering the  knowledge  he  possessed,  and  the  revelations 
he  had  received,  of  the  will  of  God.  For  any  one  in  hig 
circumstances  to  attempt  defeating  the  prophecies  he 
had  himself  been  the  organ  of  uttering,  and  plotting  to 
deprive  the  chosen  people  of  the  Divine  favour  and  pro- 
tection, was  an  act  of  desperate  wickedness,  whicli  no 
language  can  adequately  characterize.  13.  Moses  and 
Kleazar  tlie  priest  ^vent  forth  to  meet  them  without 
the  camp — partly  as  a  token  of  respect  and  congratula- 
tion on  their  victory,  partly  to  see  how  they  had  executed 
the  Lord's  commands,  and  partly  to  prevent  the  defile- 
ment of  the  camp  by  the  entrance  of  warriors  stained 
with  blood.  14-18.  Moses  tvas  wrotli  with  tlie  officers 
of  the  liost— The  displeasure  of  the  great  leader,  though 
it  appears  the  ebullition  of  a  fierce  and  sanguinary 
temper,  arose  in  reality  from  a  pious  and  enlightened 
regard  to  the  best  interests  of  Israel.  No  order  had  been 
given  for  the  slaughter  of  the  women,  and  in  ancient  wai 
they  were  commonly  reserved  for  slaves.  By  their  ante- 
cedent conduct,  however,  tlie  Midianitish  women  had 
forfeited  all  claims  to  mild  or  merciful  treatment;  and 
the  sacred  character,  the  avowed  object  of  the  war  (v.  2, 3), 
made  their  slaughter  necessary  without  any  special  order. 
But  why  "kill  every  male  among  the  little  ones?"  It 
was  designed  to  be  a  war  of  extermination,  such  as  God 
himself  had  ordered  against  the  people  of  Canaan,  whom 
the  Midianites  equalled  in  the  enormity  of  their  wicked- 
ness. 19-24:.  Abide  %vitIiout  the  camp  seven  days  tvlio- 
soever  hatli  hilled  any  person  .  .  .  purify  hotli  your- 
selves and  your  captives — Though  the  Israelites  liad 
taken  the  field  in  obedience  to  the  command  of  God,  they 
had  become  defiled  by  contact  with  the  dead.  A  process 
of  purification  was  to  be  undergone,  as  the  law  required 
(Leviticus  15. 13;  ch.  19. 9-12),  and  this  purifying  ceremony 
was  extended  to  dress,  houses,  tents,  to  every  thing  on 
which  a  dead  body  had  lain,  which  had  been  touclicd  by 
the  blood-stained  hands  of  the  Israelitish  warriors,  or 
which  had  been  the  property  of  idolaters.  This  became 
a  standing  ordinance  in  all  time  coming.  (Leviticus  0.  23; 
11.  33 ;  15. 12.)  35-39.  Take  tlie  sum  of  the  prey  that  -«vaa 
taken — i.e.,  of  the  captives  and  cattle,  which,  having 
been  first  slumped  together  according  to  ancient  usage 
(Exodus  15.9;  Judges  5. 30),  were  divided  into  two  equal 
parts:  the  one  to  the  people  at  large,  who  had  sustained 
a  common  injurj'  from  the  Midianites,  and  who  were  all 
liable  to  serve:  and  the  other  portion  to  the  combatants, 
who,  having  encountered  the  labours  and  perils  of  war, 
justly  received  the  largest  share.  From  both  parts,  how- 
ever, a  certain  deduction  was  taken  for  the  sanctuary,  as 
a  thank  offering  to  God  for  preservation  and  for  victory. 
The  soldiers  had  greatly  the  advantage  in  the  distribu- 
tion; for  a  five-hundredth  pai"t  only  of  their  half  went  to 
the  priest,  while  a  fiftieth  part  of  tlie  congregation's  l»ilf 
was  given  to  the  Levites.  33.  the  booty  being  tlie  rest 
of  the  prey  ■»vhich  the  men  of  tvnr  Iiad  caught — Some 
of  the  captives  having  been  killed  (v.  17),  and  part  of  the 
cattle  taken  for  the  support  of  the  army,  the  total  amount 
of  the  booty  rt'maining  was  in  the  following  propor- 
tions :— Sheep,  675,000— half  to  soldiers,  337,500 ;  deducted  to 
God,  675;  half  to  congregation,  337,500;  deducted  to  the 
Levites,  6,750.  Beeves,  72, 000— half  to  soldiers,  36,000;  de- 
ducted to  God,  72;  half  to  congregation,  36,000;  deducted 
to  the  Levites,  720.  Asses,  61,000— half  to  soldiers,  30,500; 
deducted  to  God,  61 ;  half  to  congregation,  30,500;  deducted 
to  the  Levites,  610.  Persons,  32,000— half  to  soldiers,  16,000; 
deducted  to  God,  32;  half  to  congregation,  16,000;  deducted 


The  Rcubenitcs  and  Gadites 


NUMBERS  XXXIL 


Sue  for  an  Inheritance. 


to  the  Levitts,  320.    48-54.  OlKcerg  said,  There  lacketh 

not  one  of  us— A  victory  so  signal,  and  tlie  glory  of 
wliich  was  untarnished  by  the  loss  of  a  single  Israelitish 
soldier,  was  an  astonishing  miracle,  and  so  clearly  be- 
tokening the  direct  interposition  of  Heaven,  might  well 
awaken  the  liveliest  feelings  of  grateful  acknowledgment 
to  God  (Psalm  44. 2,  3).  The  oblation  they  brought  for  the 
Lord  "  was  partly  an  atonement"  or  reparation  for  their 
error  (v.  14-16),  for  it  could  not  possess  any  expiatory 
virtue,  and  partly  a  tribute  of  gratitude  for  the  stupend- 
ous service  rendered  them.  It  consisted  of  the  "spoil," 
which,  being  the  acquisition  of  individual  valour,  was 
not  divided  like  the  "  prey,"  or  live  stock,  each  soldier 
retaining  it  in  lieu  of  pay;  it  was  offered  by  the  "cap- 
tains" alone,  whose  pious  feelings  were  evinced  by  the 
dedication  of  the  spoil  which  fell  to  their  share.  There 
were  Jewels  to  the  amount  of  16,750  shekels,  ■  equal  to 
£87,869  16s.  5d.  sterling. 

CHAPTER    XXXII. 

Ver.  1-42.  The  Reitbenites  and  Gadites  sue  for  an 
Inheritance.  1.  The  land  of  Jazcrnnd  the  land  of 
Gllead — A  complete  conquest  had  been  made  of  the  coun- 
try east  of  the  Jordan,  comprising  "the  land  of  Jazer," 
which  formed  the  southern  district  betv/een  the,  Arnon 
and  Jabbok;  "tlie  land  of  Gilead,"  tlie  middle  region 
between  the  Jabbok  and  Jarniouk,  or  Hieromax,  iiiclud- 
Ing  Bashan,  which  lay  on  the  north  of  that  river.  The 
whole  of  this  region  is  now  called  the  Belka.  It  has  al- 
waj's  been  famous  for  its  rich  and  extensive  pastures,  and 
It  is  still  the  favourite  resort  of  the  Bedouin  shepherds, 
who  frequently  contend  for  securing  to  their  immense 
flocks  the  benefit  of  its  luxuriant  vegetation.  In  the 
camp  of  ancient  Israel,  Reuben  and  Gad  were  pre-emi- 
nently pastoral;  and  as  these  two  tribes,  being  placed 
under  the  same  standard,  had  frequent  opportunities  of 
conversing  and  arranging  about  their  common  concerns, 
they  united  in  preferring  a  request  that  the  transjordanic 
region,  so  well  suited  to  the  habits  of  a  pastoral  people, 
might  be  assigned  to  them.  6-19.  Moses  said  unto  the 
children  of  Gad  and  the  children  of  Reuben,  Shall 
your  brethren  go  to  war,  and  shall  ye  sit  here— Their 
language  was  ambiguous— and  Moses,  suspicious  tliat 
this  proposal  was  an  act  of  unbelief— a  scheme  of  self- 
policy  and  Indolence  to  escape  the  perils  of  warfare  and 
live  in  ease  and  safety,  addressed  to  them  a  reproachful 
and  passionate  remonstrance.  Whether  they  had  really 
meditated  such  a  withdrawal  from  all  share  in  the  war  of 
Invasion,  or  the  effect  of  their  leader's  expostulation  was 
to  drive  them  from  their  original  purpose,  they  now,  in 
answer  to  his  impressive  appeal,  declared  it  to  be  their 
sincere  intention  to  co-operate  with  their  brethren:  but, 
If  80,  mey  ought  to  have  been  more  explicit  at  first.  10. 
they  came  near— The  narrative  gives  a  picturesque  de- 
scription of  this  scene.  The  suppliants  had  shrunk  back, 
dreading  from  the  undisguised  emotions  of  tlieir  leader, 
that  their  request  would  be  refused.  But,  perceiving, 
from  the  tenor  of  his  discourse,  that  his  objection  was 
grounded  only  on  the  supposition  that  they  would  not 
cross  the  Jordan  to  assist  their  brethren,  they  became  em- 
boldened to  approach  him  with  assurances  of  their  good- 
will. "Wc  wlU  bnlld  sheep-folds  here  for  our  cattle, 
«nd  cities  for  our  little  ones— t.  e.,  rebuild,  repair.  It 
would  have  been  impossible  within  two  months  to  found 
new  cities,  or  even  to  reconstruct  those  which  had  been 
razed  to  the  ground.  Those  of  the  Amorltes  were  not  ab- 
solutely demolished,  and  they  probably  consisted  only  of 
mud-built,  or  dry-stone  walls.  17.  and  our  little  ones 
shaU  dwell  in  the  fenced  cities,  because  of  the  inhab- 
itants of  the  land— There  was  good  policy  in  leaving  a 
sufllclent  force  to  protect  the  conquered  region,  lest  the 
enemy  should  attempt  reprisals;  and  as  only  40,000  of  the 
Reubenites  and  the  Gadites,  and  a  half  of  Manasseh, 
passed  over  the  Jordan  (Joshua  4. 13),  there  was  left  for 
the  security  of  the  new  possessions  70,580  men,  besides 
women  and  children  under  20  years  (cf.  ch.  26. 17).  We 
wiU  go  armed— t.  e.,  all  of  us  In  a  collective  body,  or  as 


many  as  may  be  deemed  necessary,  while  the  rest  of  our 
number  shall  remain  at  home  to  provide  for  the  suste- 
nance and  secure  the  protection  of  our  families  and  flocks 
(see  on  Josliua  4.  12,  13).  30-33.  Moses  said  unto  them, 
If  ye  -will  do  this  thing— witli  sincerity  and  zeal,  go 
before  the  Lord  to  M'ar— The  phrase  was  used  in  allusion 
to  the  order  of  march  in  which  the  tribes  of  Reuben  and 
Gad  immediately  preceded  the  ark  (see  on  ch.  12. 10-77),  or 
to  the  passage  over  the  Jordan,  in  which  the  ark  stood  in 
mid-channel,  while  all  the  tribes  marched  by  in  succes- 
sion (Josl)ua  3.  4),  of  course  including  those  of  Reuben  and 
Gad,  so  that,  literally,  they  passed  over  before  the  Lord  and 
before  the  rest  of  Israel  (Joshua  4. 13).  Perhaps,  however, 
the  phrase  is  used  merely  in  a  general  sense  to  denote 
their  marching  on  an  expedition,  the  purpose  of  which 
was  blessed  with  the  presence  and  destined  to  promote 
the  glory  of  God.  The  displeasure  which  Moses  had  felt 
on  the  first  mention  of  their  proposal  had  disappeared  on 
the  strength  of  thiiir  solemn  assurances.  But  a  lurking 
suspicion  of  their  motives  seems  still  to  have  been  linger- 
ing in  his  mind— he  continued  to  speak  to  them  in  an  ad- 
monitory strain;  and  concluded  by  warning  them  that 
in  ca,se  of  their  falling  to  redeem  their  pledge,  the  judg- 
ments of  an  offended  God  would  assuredly  fall  upon  them. 
This  emphatic  caution  against  such  an  eventuality  throws 
a  strong  doubt  on  the  honesty  of  their  first  intentions; 
and  yet,  whether  through  the  opposing  attitude  or  the 
strong  Invectives  of  Moses  they  had  been  brought  to  a 
better  state  of  mind,  their  final  reply  showed  that  now  all 
was  right.  3G-33.  concerning  them  Moses  commanded 
—The  arrangement  itself,  as  well  as  the  express  terms  on 
which  he  assented  to  it,  was  announced  by  the  leader  to 
the  public  authorities— i.e.,  the  pastoral  country  the  two 
triljes  had  desired  was  to  be  granted  them  on  condition 
of  their  lending  their  aid  to  their  brethren  in  the  ap- 
proaching invasion  of  Canaan.  If  they  refused,  or  failed 
to  perform  tlieir  promise,  those  possessions  should  be  for- 
feited, and  tliemselves  compelled  to  go  across  the  Jordan, 
and  fight  for  a  settlement  like  the  rest  of  their  brethren, 
33.  half  the  tribe  of  Manasseli — It  is  nowhere  explained 
in  the  record  how  they  were  incorporated  with  the  two 
tribes,  or  what  broke  this  great  tribe  Into  two  parts,  of 
which  one  was  left  to  follow  the  fortunes  *)f  its  brethren 
in  the  settled  life  of  the  western  hills,  while  the  other  was 
allowed  to  wander  as  a  nomadic  tribe  over  the  pasture 
lands  of  Gilead  and  Bashan.  They  are  not  mentioned  as 
accompanying  Reuben  and  Gad  in  their  application  to 
Moses,  neither  were  they  included  in  his  first  directions 
(v.  25);  but  as  they  also  were  a  people  addicted  to  pastoral 
pursuits,  and  possessed  as  immense  flocks  as  the  other 
two,  :Moses  invited  the  half  of  them  to  remain,  in  conse- 
quence, probably,  of  finding  that  this  region  was  more 
than  sufficient  for  the  pastoral  wants  of  the  others,  and 
gave  them  the  preference,  as  some  have  conjectured,  for 
their  valorous  conduct  in  the  contests  with  the  Amorites 
(cf.  V.  39.  with  Joshua  17.  1).  34-3G.  the  children  of  Gad 
built— (see  on  v.  10)— Dibon,  identified  Avith  Dheban,  now 
in  ruins,  an  hour's  distance  from  the  Arnon  (Mojeb).  Ata- 
roth  (crowns) — there  are  several  towns  so  called  in  Scrip- 
ture, but  this  one  in  the  tribe  of  Gad  has  not  been  iden- 
tified, Aroer,  now  Arair,  standing  on  a  precipice  on  the 
north  bank  of  the  Arnon.  35.  Atroth,  Shophan,  or 
Zaphon— (Joshua  13.  27.)  Jaazer,  near  a  famed  fountain, 
Ain  Hazier,  the  waters  of  which  flow  into  Wadj"-  Schaib, 
about  15  miles  from  Hesbon.  Beth-nimrah,  nowNimrin ; 
Heshbon,  now  Hesban ;  Eloalch'  (the  high),  now  Elaal ; 
Kirjathaim  (the  double  city) ;  Nebo,  now  Neba,  near  the 
mountain  of  that  name ;  Baal-meon,  now  Mj'oiin,  in  ruins, 
where  was  a  temple  of  Baal  (Joshua  13. 17 ;  Jeremiah  48, 
23);  Shlbmah,  or  Shebam  (y,  2);  near  Heshbon,  famous  for 
vines  (Isaiah  16.  9,  10;  Jeremiah  48.  32).  their  names 
being  changed— either  because  It  was  the  general  cus- 
tom of  conquerors  to  do  so;  or,  rather,  because  from  the 
prohibition  to  mention  the  names  of  other  gods  (Exodus  23. 
13),  as  Nebo  and  Baal  were,  it  was  expedient  on  the  first 
settlement  of  the  Israelites  to  obliterate  all  i-emembrance 
of  those  Idols.  (See  on  Joshua  13. 17-20.)  39.  Gilead— now 
Jelud.    41.  Havoth-Jalr— t.  e.,  tent-villages.    Jail",  who 

117 


Two  and  Forty  Journeys  of  the  Israelites 


NUMBERS  XXXIIL 


from  Egypt  to  Sinai, 


captured  them,  was  a  descendant  of  Manasseh  on  the 
mother's  side  (1  Chronicles  1.  21,  22).  41.  Kobali— also  a 
distinguished  person  connected  with  the  eastern  branch 
of  this  tribe. 

CHAPTER    XXXIII. 

Ver.  1-15.  Two  and  Forty  Journeys  of  the  Israel- 
IXES— FROM  Egypt  to  Sinai.  1.  These  are  tUe  journeys 
of  the  children  of  Israel— This  chapter  may  be  said  to 
form  the  winding-up  of  the  history  of  the  travels  of  the 
Israelites  through  the  wilderness;  for  the  three  following 
chapters  relate  to  matters  connected  with  the  occupation 
and  division  of  the  promised  land.  As  several  apparent 
discrepancies  will  be  discovered  on  comparing  the  records 
here  given  of  the  journeyings  from  Sinai,  with  tlie  de- 
tailed accounts  of  the  events  narrated  in  tlie  book  of 
Exodus,  and  the  occasional  notices  of  places  that  are 
found  in  that  of  Deuteronomy,  it  is  probable  that  this 
itinerary  comprises  a  list  of  the  most  important  stations 
only  in  their  journeys— those  where  they  formed  pro- 
longed encampments,  and  whence  they  dispersed  their 
flocks  and  herds  to  pasture  on  the  adjacent  plains  till  the 
surrounding  herbage  was  exhausted.  The  catalogue  ex- 
tends from  their  departure  out  of  Egypt  to  their  arri  val 
on  the  plains  of  Moab.  -went  forth  witli  their  armies — 
■i.  e.,  a  vast  multitude  marshalled  in  separate  companies, 
but  regular  order,  a.  Moses  Avrote  tlieir  goiings  out 
according  to  their  Journeys  hy  tlie  conimandnient  of 
the  liord— Tlie  wisdom  of  this  Divine  order  is  seen  in  the 
importance  of  the  end  to  which  it  was  subservient — viz., 
partly  to  establish  the  truth  of  the  history,  partly  to  pre- 
serve a  memorial  of  God's  marvellous  interpositions  on 
behalf  of  Israel,  and  partly  to  confirm  their  faith  in  the 
prospect  of  the  difficult  enterprise  on  which  they  were 
entering,  the  invasion  of  Canaan.  3.  Rameses — generally 
identified  with  Heroopolis,  now  the  modern  Abu-Kei- 
sheid  (see  on  Exodus  12.  37),  which  was  probably  the  cap- 
ital of  Goshen,  and,  by  direction  of  Moses,  the  place  of 
general  rendezvous  previous  to  their  departure.  4:.  upon 
their  gods — used  either  according  to  Scripture  phrase- 
ology to  denote  their  rulers,  the  first-born  of  the  king  and 
his  princes,  or  the  idolatrous  objects  of  Egyptian  worship. 
5.  pitched  In  Succoth— i.  e.,  booths— a  place  of  no  note 
except  as  a  temporary  halting-place,  at  Birketel-Hadji, 
the  Pilgrim's  Pool.  [Calmet.]  6.  Etham— edge,  or  border 
of  all  that  part  of  Arabia  Petrsea  which  lay  contiguous  to 
Egypt,  and  was  known  by  the  general  name  of  Sliur. 
7.  Pi-hlha-roth,  Baal-Zephon,  and  Migdol — (see  on 
Exodus  14. 1-4.)  8.  Marah— thought  to  be  Ain  Ilowarah, 
both  from  its  position  and  the  time  (three  days)  it  would 
take  them  with  their  children  and  flocks  to  march  from 
the  water  of  Ayun  Musa  to  that  spot.  9.  Elim- supposed 
to  be  "Wady  Ghurundel  (see  on  Exodus  15.  27.)  10.  En- 
camped by  the  Red  Sea— The  road  from  Wady  Ghur- 
undel leads  into  the  interior,  in  consequence  of  a  high 
continuous  ridge  which  excludes  all  view  of  the  sea.  At 
the  mouth  of  Wady-et-Tayibeh,  after  about  three  days' 
march,  it  opens  again  on  a  plain  along  the  margin  of  the 
Red  Sea.  The  minute  accuracy  of  the  Scripture  narrative, 
in  corresponding  so  exactly  with  the  geographical  features 
of  this  region,  is  remarkably  shown  in  describing  the 
Israelites  as  proceeding  by  the  only  practicable  route 
that  could  be  taken.  This  plain,  where  they  encamped, 
was  the  Desert  of  Sin  (see  on  Exodus  16. 1.)  13-14.  Dopii- 
kah,  Alnsh,  and  Rephidim— these  three  stations,  in  the 
great  valleys  of  El  Sheikh  and  Feiran,  would  be  equiva- 
lent to  four  days'  journey  for  such  a  host.  Rephidim 
(Exodus  17.  6),  was  in  Horeb,  the  burnt  region— a  generic 
name  for  a  hot,  mountainous  country.  15.  'Wilderness 
of  Sinai— The  Wady  Er-Raheh. 

16-56.  From  Sinai  to  Kadesh  and  Plains  of  Moab. 
16-37.  Klbroth-Hattaavah  (the  graves  of  lust,  see  on 
ch.  11.  4-34)— The  route,  on  breaking  up  the  encampment 
at  Sinai,  led  down  Wady  Sheikh,  then  crossing  Jebel-et- 
Tih,  which  intersected  the  peninsula,  they  descended 
Into  Wady  Zalaka,  pitching  successively  at  two  brief, 
though  memorable  stations  (Deuteronomy  9.  22),  and  en- 
camped at  Hazeroth  (unwalled  villages),  supposed  to  be 
118 


at  Ain-Hadera  (ch.  11.  35).    Kadesh  or  Kadesh-barnea.  is 
supposed  to  be  the  great  valley  of  the  Ghor,  and  the  city 
Kadesh  to  have  been  situated  on  the  border  of  this  valley 
[Burckhardt,  Robinson].    But  as  there  are  no  less  than 
eighteen  stations  inserted  Jjetween  Hazeroth  and  Kadesh, 
and  only  eleven  days  were  spent   in   performing  that 
journey  (Deuteronomy  1.  2),  it  is  evident  that  the  inter- 
mediate stations  here  recorded  belong  to  another  and 
totally  diflerent  visit  to  Kadesh.  The  first  was  when  they 
left  Sinai  in  the  second  month  (ch.  1. 11;  ch.  13.  20),  and 
were  in  Kadesh  in  August  (Deuteronomy  1. 45),  and  "  abode 
many  days  "  in  it,  and  murmuring  at  the  report  of  the 
spies,  were  commanded  to  return  into  the  desert  "by  the 
way  of  the  Red  Sea."    The  arrival  at  Kadesh,  mentioned 
in  this  catalogue,  corresponds  to  the  second  sojourn  at  that 
place,  being  t\\e  first  month,  or  April  (ch.  20. 1),    Between 
the  two  visits  there  Intervened  a  period  of  thirty-eight 
years,  during  which  they  wandered  hither  and  thitlier 
through    all   the   region   of  El-Tih   (wanderings),  often 
returning  to  the  same  spots  as  the  pastoral  necessities  of 
their  fiocks  required;  and  there  is  the  strongest  reason  fot 
believing  that  the  stations  named  between  Hazeroth  {v.  S), 
and  Kadesh  {v.  36),  belong  to  the  long  interval  of  wander- 
ing.   No  certainty  has  yet  been  attained  in  ascertaining 
the  locale  of  many  of  these  stations,  and  there  must  have 
been  more  than  what  are  recorded ;  for  it  is  probable  that 
those  only  are  noted  where  they  remained  some  time, 
where  the  tabernacle  was  pitched,  and  where  Moses  and 
the  elders  encamped,  the  people  being  scattered  for  pas- 
ture in  various  directions.     From  Ezion-geber,  for  in- 
stance, which  stood  at  the  head  of  the  gulf  of  Akaba,  to 
Kadesh,  could  not  be  much  less  than  the  whole  length  of 
the  great  valley  of  the  Ghor,  a  distance  of  not  less  than 
100   miles,  whatever   might   be   the  ex.act   situation   of 
Kadesh;  and,  of  course,  there  must  have  been  sever.al 
intervening  stations,  though  none  are  mentioned.    The 
incidents  and  stages  of  the  rest  of  the  journey  to  the 
plains  of  Moab  are  sufflciently  explicit  from  the  preceding 
chapters.     Rithma — the  place  of  the  broom,  a  station 
possibly  in  some  wady  extending  westward  of  the  Ghor 
(ch.  10. 40).    Rlmmon-Parer,  or  Rimmon— a  city  of  Judat 
and  Simeon  (Joshua  15.  32),  Libnah,  so  called  from  itt 
white  poplars  (Joshua  10.  29),  or,  as  some  think,  a  white 
hill  between  Kadesh  and  Gaza  (Joshua  10.  29),  Rissah  (El- 
arish),  mount  Shapher  (Cassius),  Moseroth,  adjacent  to 
mount  Hor,  in  Wady  Mousa.    Ezion-geber,  near  Akaba, 
a   seaport  on   the  western   shore  of  the   Elanitic  gulf; 
Wilderness  of  Zin,  on  the  east  side  of  the  peninsula  of 
Sinai ;  Punon,  in  the  rocky  ravines  of  mount  Hor,  and 
famous  for  the  mines  and  quarries  in  its  vicinity,  as  well 
as  for  its  fruit  trees,  now  Tafyle,  on  the  border  of  Edoro 
Abarim,  a  ridge  of  rugged  hills,  north-west  of  the  Arnoi» 
— the  part  called  Nebo  was  one  of  its  highest  peaks — oppo- 
site Jericho.  (See  on  Deuteronomy  10,  6.)  50-53.  Ye  shall 
drive  out  all  tlie  Inhabitants  of  the  land  from  before 
you — not,   however,   by   expulsion,   but   extermination 
(Deuteronomy  7. 1).    destroy  all  their  pictures — obelisks 
for  idolatrous  worship  (see  on  Leviticus  20. 1).  and  destroy 
all  tliclr  molten  linages — by  metonymy  for  all   their 
groves  and  altars,  and  materials  of  worship  on  the  tops 
of  hills.    54-.  ye  shall  divide  the  land  by  lot — the  par- 
ticular locality  of  each  tribe  was  to  be  determined  in  this 
manner,  while  a  line  was  to  be  used  in  measuring  the 
proportion  (Joshua  18. 10;  Psalm  16.  5,  6).    55.  but  If  ye 
'will  not  drive  out  the  Inliabltants  of  the  land  from 
before  you— No  associations  were  to  be  formed  with  the 
inhabitants ;  otherwise, "  if  let  remain,  they  will  be  pricks 
in  your  eyes,  and  thorns  in  your  sides  " — i.  e.,  they  would 
prove  troublesome  and  dangerous  neighbours,  enticing  to 
idolatry,  and  consequently  depriving  you  of  the  Divine 
favour  and  blessing.    The  neglect  of  the  counsel  against 
union  with  the  idolatrous  inhabitants  became  fatal  to 
them.    This  earnest  admonition  given  to  the  Israelites  in 
their  peculiar  circumstances  conveys  a  salutary  lesson  to 
us  to  allow  no  lurking  habits  of  sin  to  remain  in  us. 
That  spiritual  enemy  must  be  eradicated  from  our  nature, 
otherwise  it  will  be  ruinous  to  our  present  peace  and 
future  salvation. 


Sorders  of  llie  Land  of  Canaan. 


NUMBERS  XXXIV,  XXXV. 


The  Blood  Avenyer. ' 


CHAPTER  XXXIV. 

Ver.  1-29.  The  Borders  of  the  Land  of  Canaan. 
a.  This  U  tUe  .  ,  .  land  of  Canaan— The  details  given  In 
this  chapter  mark  the  general  boundary  of  the  Inherit- 
ance of  Israel  west  of  the  Jordan.  The  Israelites  never 
actually  possessed  all  the  territory  comprised  within 
these  boundaries,  even  when  it  was  most  extended  by 
the  conquests  of  David  and  Solomon.  3-5.  Your  south. 
quarter— The  line  which  bounded  it  on  the  south  is  the 
most  difficult  to  trace.  According  to  the  best  biblical 
geographers,  the  leading  points  here  defined  are  as  fol- 
lows: The  south-west  angle  of  the  southern  boundary 
should  be  where  the  wilderness  of  Zin  touches  the  border 
of  Edom,  so  that  the  southern  boundary  should  extend 
eastward  from  the  extremity  of  the  Dead  Sea,  wind  around 
the  precipitous  ridge  of  Akrabbim  (scorpions),  thought  to 
be  the  high  and  difficult  Pass  of  Safeh,  which  crosses^the 
stream  that  flows  ftom  the  south  into  the  Jordan-— i.  e., 
the  great  valley  of  the  Arabah,  reaching  from  the  Dead  to 
the  Red  Sea.  river  of  Egypt— the  ancient  brook  Sihor, 
the  Rhinocolura  of  the  Greeks,  a  little  to  the  south  of  El- 
Arish,  where  this  wady  gently  descends  towards  the 
Mediterranean  (Joshua  13.  3.)  6.  The  ^vestern  horder— 
There  is  no  uncertainty  about  this  boundary,  as  it  is  uni- 
versally allowed  to  be  the  Mediterranean,  which  is  called 
"the  great  sea"  in  comparison  with  the  small  inland  seas 
or  lakes  known  to  the  Hebrews.  7-9.  North  border— 
The  principal  difficulty  in  understanding  the  description 
here  arises  from  wliat  our  translators  have  called  mount 
Hor.  The  Hebrew  words,  however,  Hor-lia-Hor,  properly 
signify  "the  mountain  of  the  mountain"  —  "the  higli 
double  mountain,"  which,  from  the  situation,  can  mean 
nothing  else  than  the  mountain  Amana  (Song  4.  8),  a 
member  of  the  great  Lebanon  range  (Joshua  13.  5.)  En- 
trance of  Hamath — The  northern  plain  between  those 
mountain  ranges,  now  the  valley  of  Balbeclc  (see  on  ch. 
13.  21-24.)  Zedad— Identified  as  the  present  Sudud  (Ezekiel 
17.  15.)  Ziphron  (sweet  odour);  Hazar-enan  (village  of 
fountains);  but  the  places  are  unknown.  "An  imaginary 
line  from  mount  Cassius,  on  the  coast  along  the  northern 
base  of  Lebanon  to  the  entering  into  the  Bekaa  (Valley 
of  Lebanon)  at  the  Kamosa  Hermel,"  must  be  regarded  as 
the  frontier  that  is  meant.  [Van  de  Velde.]  10-13.  East 
border— This  is  very  clearly  defined.  Shepham  and  Rib- 
lah,  which  were  in  the  valley  of  Lebanon,  are  mentioned 
as  the  boundary  line,  which  commenced  a.  little  higher 
than  tiie  sources  of  the  Jordan.  Ain  is  supposed  to  be  the 
source  of  that  river ;  and  thence  the  eastern  boundary  ex- 
tended along  the  Jordan,  the  sea  of  Chinnereth  (Lake  of 
Tiberias) — the  Jordan;  and  again  terminated  at  the  Dead 
Sea.  The  line  being  drawn  on  the  east  of  the  river  and 
the  seas,  included  tliose  waters  within  the  territory  of  the 
western  tribes.  13-15.  The  two  tribes  and  the  half  tribe 
have  received  their  Inheritance  on  this  side  Jordan— 
The  conquered  territories  of  Sihon  and  Og,  lying  between 
the  Arnon  and  mount  Hermon,  were  allotted  to  them— 
that  of  Reuben  in  the  most  southerly  part.  Gad  north  of 
It,  and  the  half  Manasseh  in  the  northernmost  portion. 
10-20.  names  of  the  men  who  shall  divide  the  land— 
Tills  appointment  by  the  Lord  before  the  passage  of  the 
Jordan  tended  not  only  to  animate  the  Israelites'  faith  in 
the  certainty  of  the  conquest,  but  to  prevent  all  subse- 
quent dispute  and  discontent,  which  might  have  been 
dangerous  in  presence  of  the  natives.  The  nominees  were 
ten  princes  for  the  nine  and  a  half  tribes,  one  of  them  be- 
ing selected  from  the  western  section  of  Manasseh,  and 
all  subordinate  to  the  great  military  and  ecclesiastical 
chiefs,  Joshua  and  Eleazar.  The  names  are  mentioned  in 
the  exact  order  In  which  the  tribes  obtained  possession 
of  the  land,  and  according  to  brotherly  connection. 

CHAPTER  XXXV. 

Ver.  1-5.  Eight  and  Forty  Cities  Given  to  the  Le- 
VITES.  a.  Give  unto  the  I^evltes  of  the  inheritance  of 
their  poggesaions  .  .  .  citlea  to  dwell  in- As  the  Levites 
«-ere  to  have  no  territorial  domain  allocated  to  them  like 


the  other  tribes  on  the  conquest  of  Canaan,  they  were  to 
be  distributed  throughout  the  land  in  certain  cities  ap- 
propriated to  their  use;  and  these  cities  were  to  be  sur- 
rounded by  extensive  suburbs.  There  is  an  apparent  dis- 
crepancy betweeen  vs.  4  and  5,  with  regard  to  the  extent 
of  these  suburbs ;  but  the  stateinents  in  the  two  verses 
refer  to  totally  diflerent  things — tlie  one  to  the  extent  of 
the  suburbs  from  the  Avails  of  the  city,  the  other  to  the 
space  of  2000  cubits  from  tlieir  extremity.  In  point  of 
fact,  there  was  an  extent  of  ground,  amounting  to  3000 
cubits,  measured  from  the  wall  of  the  city.  One  thousand 
were  most  probably  occupied  with  out-houses  for  the  ac- 
commodation of  shepherds  and  other  servants,  witli  gar- 
dens, vineyards,  or  oliveyards.  And  these  which  Avere  por- 
tioned out  to  different  families  (1  Chronicles  6.  60)  might 
be  sold  by  one  Levite  to  another,  but  not  to  any  indi- 
vidual of  another  tribe  (Jeremiah  32.  7.)  The  other  two 
thousand  cubits  remained  a  common  for  the  pasturing 
of  cattle  (Leviticus  25.  34)  and,  considering  their  num- 
ber, that  space  would  be  fully  required. 

6-8.  Cities  of  Refuge.  Tl»ere  shall  be  six  cities  for 
refuge  whicli  ye  sliall  appoint  for  the  ntanslayer — The 
establishment  of  those  privileged  sanctuaries  amongst 
the  cities  of  the  Levites  is  probably  traceable  to  the  idea, 
that  they  would  be  the  most  suitable  and  impartial 
judges— that  their  presence  and  counsels  might  calm  or 
restrain  the  stormy  passions  of  the  blood  avenger— and 
that,  from  their  being  invested  with  the  sacred  character, 
they  might  be  types  of  Chi-ist,  in  whom  sinners  find  a  ref- 
uge from  the  destroyer  (see  Deuteronomy  4. 43 ;  Joshua  20. 
8).  The  cities  which  ye  shall  give  shall  be  of  the  pos*- 
session  of  the  children  of  Israel — The  burden  of  fur- 
nishing those  places  for  the  residence  and  support  of  the 
Levitical  order  was  to  fall  in  equitable  proportions  upon 
the  different  tribes  (see  ch.  33. 54 ;  Joshua  20. 7). 

9-34.  The  Blood  Avenger.  That  the  slayer  may  flee, 
-which  kllleth  any  person  at  una-*vares — The  practice 
of  Goelism— i.  e.,  of  the  nearest  relation  of  an  individual 
who  Avas  killed  being  bound  to  demand  satisfaction  from 
the  author  of  his  death,  existed  from  a  very  remote  an- 
tiquity (Genesis  4. 14 ;  27. 45).  It  seems  to  have  been  an  es- 
tablished usage  in  the  age  of  Moses;  and  although  In  a 
rude  and  Imperfect  state  of  society,  it  Is  a  natural  and 
intelligible  principle  of  criminal  jurisprudence,  it  Is  lia- 
ble to  many  great  abuses ;  the  chief  of  the  evils  insepara- 
ble from  it  are,  th.at  the  kinsman,  who  Is  bound  in  duty 
and  honour  to  execute  justice,  will  often  be  precipitate- 
little  disposed,  in  the  heat  of  passion,  or  under  the  im- 
pulse of  revenge,  to  examine  into  the  circumstances  of 
the  case,  to  discriminate  between  the  premeditated  pur- 
pose of  the  assassin  and  the  misfortune  of  the  uninten- 
tional homicide.  Moreover,  it  had  a  tendency,  not  only 
to  foster  a  vindictive  spirit,  but  in  case  of  the  Goel  being 
unsuccessful  In  finding  his  victim,  to  transmit  animosi- 
ties and  feuds  against  his  descendants  from  one  genera- 
tion to  another.  This  Is  exemplified  among  the  Arabs  In 
the  present  day.  Should  an  Arab  of  one  tribe  happen  to 
kill  one  of  another  tribe,  there  is  "blood"  between  the 
tribes,  and  the  stain  can  only  be  Avlped  off  by  the  death 
of  some  Individual  of  the  tribe  Avith  which  the  offence 
originated.  Sometimes  the  penalty  is  commuted  by  the 
payment  of  a  stipulated  number  of  sheep  or  camels.  But 
such  an  equivalent,  though  offered,  is  as  often  refused, 
and  blood  has  to  be  repaid  only  by  blood.  This  practice 
of  Goelism  obtained  among  the  HebreAVS  to  such  an  ex- 
tent that  it  was  not  perhaps  expedient  to  abolish  It ;  and 
Moses,  while  sanctioning  Its  continuance,  Avas  directed, 
by  Divine  authority,  to  make  some  special  regulations, 
which  tended  both  to  prevent  the  unhappy  consequences 
of  sudden  and  personal  vengeance,  and,  at  the  same  time, 
to  afford  an  accused  person  time  and  means  of  proA'ing 
his  Innocence.  This  Avas  the  humane  and  equitable  end 
contemplated  in  the  institution  of  cities  of  refuge.  There 
were  to  be  six  of  these  legalized  asyla,  three  on  the  east 
of  Jordan,  both  because  the  territory  there  was  equal  in 
length,  though  not  in  breadth,  to  Canaan,  and  because  it 
might  be  more  convenient  for  some  to  take  refuge  across 
the  border.    They  were  appointed  for  the  benefit,  not  of 

119 


Jlfoses'  Speech  at  the  Knd 


DEUTERONOMY  I. 


of  the  Fortieth  Tear, 


the  native  Israelites  only,  but  of  all  resident  strangers. 
16-$S1.  If  lie  smite  liiin  ^vltli  an  instrument  of  iron  so 
tliat  lie  die,  &c.— "Various  cases  are  here  enumerated,  in 
which  the  Goel  or  avenger  was  at  liberty  to  take  tlie  life 
of  the  murderer,  and  every  one  of  them  proves  a  premed- 
itated purpose.  22-38.  But  if  lie  tlirust  liim  suddenly, 
tvitliout  enmity,  or  have  cast  upon  him  any  thing 
without  laying  of  wait,  &c.— Under  the  excitement  of 
a  sudden  provocation,  or  violent  passion,  an  injury  might 
be  inflicted  issuing  in  death ;  and  for  a  person  who  had 
thus  undesignedly  committed  slaughter,  the  Levitical 
cities  oflered  the  benefit  of  full  protection.  Once  hav- 
ing reached  the  nearest,  for  one  or  other  of  them  was 
within  a  day's  journey  of  all  parts  of  the  land,  he  was 
secure.  But  he  had  to  "abide  in  it."  His  confinement 
within  its  walls  was  a  wise  and  salutary  rule,  designed  to 
show  the  sanctity  of  human  blood  in  God's  sight,  as  well 
as  to  protect  the  manslayer  himself,  whose  presence  and 
intercourse  in  society  might  have  provoked  the  passions 
of  deceased's  relatives.  But  the  period  of  his  release  from 
this  confinement  was  not  until  the  death  of  the  high 
priest.  "  That  was  a  season  of  public  affliction,  when  pri- 
vate sorrows  were  sunk  or  overlooked  under  a  sense  of 
the  national  calamity,  and  when  the  death  of  so  eminent 
a  servant  of  God  naturally  led  all  to  serious  consideration 
about  their  own  mortality.  Tlie  moment,  however,  that 
the  refugee  broke  through  the  restraints  of  his  confine- 
ment, and  ventured  beyond  the  precincts  of  the  asylum, 
he  forfeited  the  privilege,  and,  if  he  was  discovered  by  his 
pursuer,  might  be  slain  with  impunity.  29-34.  These 
things  shall  he  for  a  statute  of  judgment  unto  you 
throughout  your  generations— The  law  of  the  blood 
avenger,  as  thus  established  by  Divine  authority,  was  a 
vast  improvement  on  the  ancient  practice  of  Goelism. 
By  the  appointment  of  cities  of  refuge,  the  manslayer  was 
saved,  in  the  mean  time,  from  the  blind  and  impetuous 
fury  of  vindictive  relatives;  but  he  might  be  tried  by  the 
local  court,  and,  if  proved  guilty  on  sufficient  evidence, 
condemned  and  punished  as  a  murderer,  Avithout  the  pos- 
sibility of  deliverance  by  any  pecuniary  satisfaction.  The 
enactment  of  Moses,  which  was  an  adaptation  to  the 
character  and  usages  of  the  Hebrew  people,  secured  the 
double  advantageof  promoting  the  ends  both  of  human- 
ity and  of  justice. 

CHAPTER    XXXVI. 

Ver.  1-13.    The  Inconvenience  of  the  Iniiekitancb 
0»  Daxtghtees.    1.  Tlie  chief  fathers  of  the  families 


of  Gllead — Being  the  tribal  governors  In  Manasseh,  they 
consulted  Moses  on  a  case  that  aflTected  the  public  honour 
and  interests  of  their  tribe.  It  related  once  more  to  the 
daughters  of  Zelophehad.  Formerly  they  had  applied,  at 
their  own  instance,  to  be  recognized,  for  want  of  heirs 
male  in  their  family,  as  entitled  to  inherit  their  father's 
propertj';  now  the  application  was  made  on  behalf  of  the 
tribe  to  which  they  belonged— that  steps  might  be  taken 
to  prevent  the  alienation  of  their  patrimony  by  their  alli- 
ance" with  husbands  of  another  tribe.  The  unrestricted 
marriages  of  daughters  in  such  circumstances  threatened 
seriously  to  affect  the  tenure  of  land  in  Israel,  as  their  in- 
heritance would  go  to  their  children,  who,  by  the  father's 
side,  would  belong  to  another  tribe,  and  thus  lead,  through 
a  complication  of  interests  and  the  confusion  of  families, 
to  an  evil  for  which  even  the  jubilee  could  not  alford  a 
remedy.  (See  on  Leviticus  25.  13.)  5-12.  Moses  com- 
manded the  children  of  Israel  according  to  tlie  word 
of  the  liord— The  plea  appeared  just  and  reasonable; 
and,  accoi-dingly  an  enactment  was  made  by  which  the 
daughters  of  Zelophehad,  while  left  to  the  free  choice  of 
their  husbands,  were  restricted  to  marry  not  only  within 
their  own  tribe,  but  within  the  family  of  their  father's  tribe 
—I.  e.,  one  of  their  cousins.  This  restriction,  however,  was 
imposed  only  on  those  who  were  heiresses.  The  law  was 
not  applicable  to  daughters  in  diflerent  circumstances  (i 
Chronicles  23.22) — for  they  might  marry  into  another 
tribe ;  but  if  they  did  so,  they  were  liable  to  forfeit  their 
patrimonial  inheritance,  which,  on  the  death  of  their 
father  or  brothers,  went  to  the  nearest  of  the  family  kins- 
men. Here  was  an  instance  of  progressive  legislation 
(see  also  Exodus  ch.  18. 27)  in  Israel,  the  enactments  made 
being  suggested  by  circumstances ;  but  it  is  deserving  of 
special  notice  that  those  additions  to,  or  modifications  of, 
the  law  were  confined  to  civil  afliairs ;  while  the  sliglitcst 
change  was  inadmissible  in  the  laws  relating  to  worship 
or  the  maintenance  of  religion.  13.  These  command- 
ments are  .  .  .  and  tlie  judgments  tvhich  the  Liord 
commanded  by  the  hand  of  Moses  unto  tlie  children 
of  Israel  in  the  plains  of  Moah— The  Israelitish  en- 
campment was  on  an  extensive  plateau,  north  of  the  Ar- 
non,  and  which,  though  wrested  from  the  Moabites  by 
Sihon  and  Og,  still  retained  the  name  of  its  original  pos- 
sessors. The  particular  site,  as  indicated  by  the  words 
"Jordan  near  Jericho,"  is  now  called  El-Koura— a  large 
plain  lying  not  far  from  Nebo,  between  the  Arnon  and  a 
small  tributary  stream,  the  "Wale.  [Bueckhaedt.]  It 
was  a  desert  plain  on  the  eastern  bank,  and  marked  only 
by  groves  of  the  wild,  thornj'  acacia  ti-ee. 


THE   FIFTH   BOOK  OF  MOSES,   CALLED 

DEUTEEOlSrOMY. 


CHAPTER   I. 

Ver.  1-46.  Moses'  Speech  at  the  End  of  the  Foe- 
TIETH  YeAE.  1.  These  he  the  words  -*vhich  Moses 
spake  unto  all  Israel— The  mental  condition  of  the 
people  generally  in  that  infantine  age  of  the  church,  and 
the  greater  number  of  them  being  of  young  or  tender 
years,  rendered  it  expedient  to  repeat  the  laws  and  coun- 
sels which  God  had  given ;  and,  accordingly  to  furnish  a 
recapitulation  of  the  leading  branches  of  their  faith  and 
duty  was  amongst  the  last  public  services  which  Moses 
rendered  to  Israel.  The  scene  of  their  delivery  was  on 
the  plains  of  Moab,  where  the  encampment  was  pitched 
"on  this  side  Jordan,"  or,  as  the  Hebrew  word  may  be 
rendered,  "  on  the  bank  of  the  Jordan."  In  the  ^vilder- 
ness,  in  the  plain — the  Arabah,  a  desert  plain,  or  steppe, 
extended  the  whole  way  from  the  Red  Sea  north  to  the 
Sea  of  Tiberias.  "While  the  high  table  lands  of  Moab  were 
"  cultivated  fields,"  the  Jordan  valley,  at  the  foot  of  the 
120 


mountains  where  Israel  was  encamped,  was  a  part  of  the 
great  desert  plain,  little  more  inviting  than  the  desert  of 
Arabia.  The  locale  is  indicated  by  the  names  of  the  most 
prominent  places  around  it.  Some  of  these  places  are  un- 
known to  us.  The  Hebrew  v/ord,  Suph,  red  (for  sea,  which 
our  translators  have  inserted,  is  not  in  the  original,  and 
Moses  was  now  farther  from  the  Red  Sea  than  ever),  prob- 
ably meant  a  place  noted  for  its  reeds  (Numbers  21. 14). 
Tophel— ideiitifled  as  Tafyle  or  Tafeilah,  lying  between 
Bozrah  and  Kerak.  Hazeroth  is  a  diflierent  place  from 
that  at  which  the  Israelites  encamped  after  leaving  "the 
desert  of  Sinai."  2.  There  are  eleven  days'  journey 
from  Horeh — Distances  are  computed  in  the  East  still 
by  the  hours  or  days  occupied  by  the  journey.  A  day's 
journey  on  foot  is  about  twenty  miles — on  camels,  at  the 
rate  of  three  miles  an  hour,  thirty  miles— and  by  cara- 
vans, about  twenty-five  miles.  But  the  Israelites,  with 
children  and  flocks,  would  move  at  a  slow  rate.  The 
length  of  the  Ghor  from  Ezion-geber  to  Kadesh  is  1(X» 


Moses'  Speech  at  the  End 


DEUTERONOMY  II. 


of  the  Fortieth  Year 


miles.  The  days  here  mentioned  were  not  necessarily 
successive  days  [Robinson],  for  the  journey  can  be  made 
In  a  mucli  sliorter  period.  But  tliis  mention  of  the  time 
was  made  to  show  that  the  great  number  of  years  spent 
In  travelling  from  Horeb  to  the  plain  of  Moab  was  not 
owing  to  the  length  of  the  way,  but  to  a  very  different 
cause,  viz.,  banishment  for  their  apostasy  and  frequent 
rebellions.  Mount  Sctr— the  mountainous  country  of 
Edom.  3-8.  Ill  thefortietU  year  .  .  .  Moses  spake  unto 
(be  cliildren  of  Israel,  &c.— This  impressive  discourse, 
In  which  Moses  reviewed  all  that  God  liad  done  for  His 
people,  was  delivered  about  a  month  before  his  death, 
and  after  peace  and  tranquillity  had  been  restored  by  the 
complete  conquest  of  Silion  and  Og.  AsUtarotU  — the 
royal  residence  of  Og,  so  called  from  Astarte  (the  moon) 
the  tutelary  goddess  of  the  Syrians,  and  he  was  slain  at 
Edrei— now  Edhra,  the  ruins  of  which  are  fourteen  miles 
in  circumference  [Burckhardt];  its  general  breadth  is 
about  two  leagues.  5.  on  this  side  Jordan,  in  tUe  land 
of  Moat>,  began  Moses  to  declare  tills  law— declare,  i.  e., 
explain  this  law.  He  follows  the  same  method  liere  that 
be  elsewhere  observes,  viz.,  that  of  first  enumerating  the 
marvellous  doings  of  God  in  behalf  of  His  people,  and  re- 
minding them  what  an  unworthy  requital  theyliadmade 
for  all  His  kindness— then  he  rehearses  the  law  and  its 
various  precepts.  0.  tlie  L<or«l  our  God  spake  wnto  us 
tn  Horeb,  saying.  Ye  liave  d'welt  long  enough,  in  tills 
mount— Horeb  was  tlae  general  name  of  a  mountainous 
district— W.,  "the  parched  or  burnt  region,"  whereas 
Sinai  was  the  name  appropriated  to  a  particular  peak. 
About  a  year  had  been  spent  among  the  recesses  of  that 
wild  solitude,  in  laying  tlie  foundation,  under  tlie  imme- 
diate direction  of  God,  of  a  new  and  peculiar  community, 
as  to  Its  social,  political,  and,  above  all,  religious  charac- 
ter; and  when  this  purpose  had  been  accomplished,  tliey 
were  ordered  to  break  up  their  encampment  in  Horeb. 
The  command  given  them  was  to  march  straiglit  to 
Canaan,  and  possess  it.  8.  the  land  is  before  you — lit,, 
before  your  faces — it  is  accessible — tliere  is  no  impediment 
to  your  occupation.  The  order  of  the  journey  as  indicated 
by  the  places  mentioned  would  have  led  to  a  course  of  in- 
vasion, the  opposite  of  what  was  eventually  followed,  viz., 
from  tlie  sea-coast  eastward— instead  of  from  the  Jordan 
westward  (see  on  Numbers  20. 1).  the  mount  of  tlie 
Amorites — the  hilly  tract  lying  next  to  Kadesh-barnea, 
In  the  south  of  Canaan,  to  the  laud  of  tlie  Cauannites, 
and  unto  Licbanoii — t.  e.,  Phoenicia,  the  country  of  Sidon, 
and  the  coast  of  the  Mediterranean— from  the  Pliilistines 
to  Lebanon.  The  name  Canaanite  is  often  used  synony- 
mously witli  that  of  Phoenician.  9-18.  I  spake  unto  yon 
at  that  time,  saying,  I  am  not  able  to  bear  you  my- 
self alone — a  little  before  their  arrival  in  Horeb.  Moses 
addresses  that  new  generation  as  the  representatives  of 
their  fathers,  in  whose  siglit  and  hearing  all  the  transac- 
tions he  recounts  took  place.  A  reference  is  here  made  to 
the  suggestion  of  Jethro  (Exodus.18. 18),  and  in  noticing 
his  practical  adoption  of  a  plan  by  which  the  adminis- 
tration of  justice  was  committed  to  a  select  number  of 
subordinate  officers,  Moses,  by  a  beautiful  allusion  to  the 
patriarchal  blessing,  ascribed  the  necessity  of  that  mem- 
orable change  in  the  government  to  the  vast  increase  of 
the  population,  ye  are  this  day  as  the  stars  .  ,  .  for 
multitude— This  was  neither  an  Oriental  hyperbole,  nor 
a  mere  empty  boast,  for  Abraham  was  told  (Genesis  1.5. 5, 6) 
to  look  to  the  stars,  and  tliough  they  appear  innumerable, 
yet  those  seen  by  the  naked  eye  amount,  in  reality,  to  no 
more  than  3010  in  both  hemispheres— so  that  the  Israelites 
already  far  exceeded  that  number,  being  at  the  last  census 
above  600,000.  It  was  a  seasonable  memento,  calculated  to 
animate  their  faith  in  the  accomplishment  of  otlier  parts 
of  the  Divine  promise.  19-^1.  we  went  through  all 
that  great  and  terrible  wilderness— of  Paran,  which 
Included  the  desert  and  mountainous  space  lying  be- 
tween the  wilderness  of  Shur  westward,  or  towards  Egypt 
and  mount  Selr,  or  the  land  of  Edom  eastwards ;  between 
the  land  of  Canaan  northwards,  and  the  Red  Sea  south- 
wards ;  and  thus  It  appears  to  have  comprehended  really 
the  wilderness  of  Sin  and  Sinai  [Fisk,]   It  Is  called  by 


the  Arabs  El  Tih,  "  the  wandering."  It  is  a  dreary  waste 
of  rock  and  of  calcareous  soil  covered  with  black  sharp 
Hints;  all  travellers,  froni  a  feeling  of  its  complete  isola- 
tion from  tlie  world,  describe  it  as  a  great  and  terrible 
wilderness.  33-33.  ye  came  and  said,  v»-e  ■will  send 
men  before  us  and  search  out  the  land — The  proposal 
to  despatch  spies  emanated  from  the  people  thr<iugh  ud- 
bclief ;  but  Moses,  believing  them  sincere,  gave  his  cordia. 
assent  to  this  measure,  and  God  on  being  consulted  per- 
mitted them  to  follow  the  suggestion  (see  on  Numbers 
13. 1, 2).  The  issue  proved  disastrous  to  them,  only  through 
their  own  sin  and  folly,  the  cities  arc  great,  and>valled 
up  to  licaven— an  Oriental  metaplior,  meaning  very 
high.  The  Arab  marauders  roam  about  on  horseback, 
and  hence  the  walls  of  St.  Catherine's  monastery  on  Sinai 
are  so  lofty  that  travellers  are  drawn  up  by  a  pulley  in  a 
basket.  Anakims— (see  on  Numbers  13. 33).  The  honest 
and  uncompromising  language  of  Moses  in  reminding  the 
Israelites  of  their  perverse  conduct  and  outrageous  rebel- 
lion at  the  report  of  the  treacherous  and  faint-hearted 
scouts,  affords  a  strong  evidence  of  the  truth  of  this  his- 
tory as  well  as  of  the  Divine  authority  of  his  mission. 
There  was  great  reason  for  liis  dwelling  on  this  dark  pas- 
sage in  their  history,  as  It  was  their  unbelief  that  excluded 
them  from  the  privilege  of  entering  tlie  promised  land 
(Hebrews  3.19);  and  that  unbelief  was  a  marvellous  ex- 
hibition of  human  perversitj',  considering  tlie  miracles 
which  God  had  wrought  In  their  favour,  especially  in  the 
daily  manifestations  they  had  of  His  presence  among 
them  as  their  leader  and  protector.  34-36.  Tlxe  Lord 
licard  the  voice  of  your  -words  and  -was  -wrotli — In 
consequence  of  this  aggravated  offence— unbelief  followed 
by  open  rebellion,  tlie  Israelites  M'ere  doomed.  In  the 
righteous  judgment  of  God,  to  a  life  of  wandering  in  that 
dreary  wilderness,  till  the  whole  adult  generation  had 
disappeared  by  death.  The  only  exceptions  mentioned 
are  Caleb,  and  Joshua  who  was  to  be  Moses'  successor.  37. 
Also  the  Lord  -was  angry  -with  mc  for  your  sakes — This 
statement  seems  to  indicate  tliat  it  was  on  this  occasion 
Moses  was  condemned  to  share  the  fate  of  the  people. 
But  we  know  that  it  was  several  years  afterwards  that 
Moses  betrayed  an  unhappy  spirit  of  distrust  at  the 
waters  of  strife  (Psalm  100. 32,  33).  This  verse  must  be  con- 
sidered therefore  as  a  parenthesis.  39.  Your  children 
.  .  .  -who  in  that  day  had  no  kno-vvlcdge  between  good 
and  evil— all  ancient  versions  read  "to-day"  Instead  of 
"that  day;"  and  the  sense  Is— "your  children  wlio  noio 
know,"  or  "who  know  not  as  yet  good  or  evil;"  as  the 
children  had  not  been  partakers  of  the  sinful  outbreak, 
they  were  spared  to  obtain  the  privilege  which  their  un- 
believing parents  had  forfeited.  God's  ways  are  not  as 
man's  ways.  40-45.  Turn  you  and  take  your  journey 
into  tlie  ^vlldemess  by  the  Red  Sea— This  command 
thoy  disregarded,  and,  determined  in  spite  of  the  earnest 
remonstrances  of  Moses  to  force  an  onward  passage,  they 
attempted  to  cross  the  heights  then  occupied  by  the  com- 
bined forces  of  the  Amorites  and  Amalekltes  (cf.  Numbers 
14.  43),  but  were  repulsed  with  great  loss.  People  often 
experience  distress  even  while  in  the  way  of  duty.  But 
how  different  their  condition  who  suffer  in  situations 
where  God  is  with  them  from  the  feelings  of  those  who 
are  conscious  tliat  they  are  in  a  position  directly  opposed 
to  the  Divine  will !  The  Israelites  were  grieved  when  they 
found  themselves  involved  in  difficulties  and  perils;  but 
their  sorrow  arose  not  from  a  sense  of  the  guilt,  so  much 
as  the  sad  effects  of  their  perverse  conduct;  and  as, 
"though  they  wept,"  they  were  not  true  penitents,  the 
Lord  would  not  hearken  to  their  voice,  nor  give  ear  unto 
them.  40.  So  ye  abode  at  Kadesli  many  days— That 
place  had  been  the  site  of  their  encampment  during  the 
absence  of  the  spies,  which  lasted  forty  days,  and  it  is 
supposed  from  this  verse  tliat  thej'  prolonged  their  sUvy 
there  after  their  defeat  for  a  similar  period. 

CHAPTER   II. 

Ver.  1-37.     The  Story  is  Continued,     2.   Then  wv 
turned  and  took  our  Journey  Into  the  -wilderness  by 

121 


The  Story  is  Continued. 


DEUTEKONOMY   III. 


Sihon  the  Amorile  to  be  Subdued, 


the  way  of  the  Red  Sea.  After  their  unsuccessful  attack 
upon  the  Canaanites,  the  Israelitles  broke  up  their  en- 
campment at  Kadesh,  and  Journeying  southward  over 
the  west  desert  of  Tih,  as  well  as  through  the  great  valley 
of  the  Ghor  and  Arabah,  they  extended  their  removals 
as  far  as  the  gulf  of  Akaba.  wc  compassed  mount 
gelr  many  days— In  these  few  words  Moses  comprised 
the  whole  of  that  wandering  nomadic  life  which  they 
passed  during  38  years,  shifting  from  place  to  place,  and 
regulating  their  stations  by  the  prospect  of  pasturage  and 
water.  Wi  thin  the  in  terval  they  went  northward  a  second 
time  to  Kadesh,  but  being  refused  a  passage  through 
Edom,  and  opposed  by  the  Canaanites  and  Amalekites, 
they  again  had  no  alternative  but  to  traverse  once  more 
the  great  Arabah  southwards  to  the  Red  Sea,  where  turn- 
ing to  tlie  left,  and  crossing  the  long,  lofty  mountain 
chain  to  the  eastward  of  Ezion-geber  (Numbers  21.  4,  5), 
they  issued  into  the  great  and  elevated  plains,  which  are 
still  traversed  by  the  Syrian  pilgrims  in  their  way  to 
Mecca,  and  appear  to  have  followed  northward  nearly  the 
same  route,  which  is  now  taken  by  the  Syrian  hadji,  along 
the  western  skirts  of  this  great  desert,  near  the  moun- 
tains of  Edom.  [Robinson.]  It  was  on  entering  these 
plains  they  received  the  command,  "  Ye  have  compassed 
this  mountain  (this  hilly  tract,  now  Jebel  Shera)  long 
enough,  turn  ye  northward."  4.  The  children  of  Esau 
ivhlch  dwell  in  Seir  shall  he  afraid  of  you— The  same 
people  who  had  haughtily  repelled  the  approach  of  the 
Israelites  from  the  western  frontier,  were  alarmed  now 
that  they  had  come  round  upon  the  weak  side  of  their 
country.  5.  Meddle  not  ■»vltli  then»— t.  e.,  "  which  dwell 
in  Seir"  (v.  4.)— for  there  was  another  branch  of  Esau's 
posterity,  viz.,  the  Amalekites,  who  were  to  be  fought 
against  and  destroyed  (Genesis  36. 12;  Exodus  17. 14;  Deu- 
teronomy 25. 17).  But  the  people  of  Edom  were  not  to  be 
injured,  either  in  their  persons  or  property.  And  although 
the  approach  of  so  vast  a  nomadic  horde  as  the  Israelites 
naturally  created  apprehension,  they  were  to  take  no  ad- 
vantage of  the  prevailing  terror  to  compel  the  Edomites 
to  accept  whatever  terms  they  imposed.  They  were 
merely  to  pass  "through"  or  along  their  border,  and  to 
buy  meat  and  water  of  them  for  money  (v.  6).  The  people, 
kinder  than  their  king,  did  sell  them  bread,  meat,  fruits, 
and  water  in  their  passage  along  their  border  (v.  29),  in 
the  same  manner  as  the  Syrian  caravan  of  Mecca  is  now 
supplied  by  the  people  of  the  same  mountains,  who  meet 
the  pilgrims  as  at  a  fair  or  market  on  the  hadji  route. 
[Robinson.]  Although  the  Israelites  still  enjoyed  a  daily 
supply  of  the  manna,  there  was  no  prohibition  against 
their  eating  other  food  when  opportunity  afTorded,  but 
only  they  were  not  to  cherish  an  inordinate  desire  for  it. 
Water  is  a  scarce  commodity,  and  Is  often  paid  for  by 
travellers  in  those  parts.  It  was  the  more  incumbent  on 
the  Israelites  to  do  so,  as,  by  the  blessing  of  God,  they 
possessed  plenty  of  means  to  purchase,  and  the  long-con- 
tinued experience  of  the  extraordinary  goodness  of  God 
to  them,  should  inspire  such  confidence  in  Him  as  would 
suppress  the  smallest  thought  of  resorting  to  fraud  or  vio- 
lence in  supplying  their  wants.  8-18.  ^ve  passed  through 
the  'ivay  of  the  plain- The  Arabah  or  great  valley.  From 
Elath  (trees),  (the  Ailah  of  the  Greeks  and  Romans); 
the  site  of  it  is  marked  by  extensive  mounds  of  rubbish. 
Ezion-geber,  now  Akaba,  both  were  within  tlie  terri- 
tory of  Edom;  and  after  making  a  circuit  of  its  south- 
eastern boundary,  the  Israelites  reached  the  border  of 
Moabonthe  south-east  of  the  Salt  Sea.  They  had  been 
forbidden  by  Divine  command  to  molest  the  Moabltes  in 
any  way;  and  this  special  honour  was  conferred  on  that 
people  not  on  their  own  account,  for  they  were  very 
wicked,  but  in  virtue  of  their  descent  from  Lot.  (See  on 
ch.  23. 3.)  Their  territory  comprised  the  fine  country  on 
the  south,  and  partly  on  the  north  of  the  Arnon.  They 
had  won  it  by  their  arms  from  the  original  Inhabitants, 
the  Emims,  a  race,  terrible,  as  their  name  imports,  for 
physical  power  and  stature  (Genesis  14. 5),  in  like  manner 
as  the  Edomites  had  obtained  their  settlement  by  the 
overthrow  of  the  original  occupiers  of  Seir,  the  Horims 
(Genesis  14. 6),  who  were  troglodytes,  or  dwellers  in  caves ; 
122 


and  Moses  alluded  to  these  circumstances  to  encourage 
his  countrymen  to  believe  that  God  would  much  more 
enable  them  to  expel  the  wicked  and  accursed  Canaanites. 
At  that  time,  however,  the  Moabites,  having  lost  the 
greater  part  of  their  possessions  through  the  usurpations 
of  Sihon,  were  reduced  to  the  small  but  fertile  region  be- 
tween the  Zered  and  the  Arnon.  13.  Bfovi^  rise  up  and 
get  you  over  tlie  brooU  Zered — The  southern  border  of 
Moab,  Zered  (woody),  now  "Wady  Ahsy,  separates  the 
modern  district  of  Kerak  from  Jebal,  and,  indeed,  forms 
a  natural  division  of  the  country  between  the  nortli  and 
south.  Ar,  called  in  later  times  Rabbah,  was  the  capital 
of  Moab,  and  situated  25  miles  south  of  the  Arnon  on  the 
banks  of  a  small  but  shady  stream,  the  Beni-Hamed.  It 
is  here  mentioned  as  representative  of  the  country  de- 
pendent on  it,— a  rich  and  well-cultivated  country,  as 
appears  from  the  numerous  ruins  of  cities,  as  well  as  from 
the  traces  of  tillage  still  visible  on  the  fields.  16.  all  the 
men  of  war  are  consumed  and  dead  from  among  th« 
people— The  outbreak  at  Kadesh  on  the  false  report  of 
the  spies  had  been  the  occasion  of  the  fatal  decree  by 
which  God  doomed  the  whole  grown-up  population  to 
die  in  the  wilderness;  but  that  outbreak  only  filled  up 
the  measure  of  their  Iniquities.  For  that  generation, 
though  not  universally  abandoned  to  heathenish  and 
idolatrous  practices,  yet  had  all  along  displayed  a  fearfYil 
amount  of  ungodliness  in  the  desert,  which  this  history 
only  hints  at  obscurely,  but  which  is  expressly  asserted 
elsewhere.  (Ezekiel  20.  25, 26;  Amos  5. 25, 27 ;  Acts  7. 42, 43.) 
19-37.  -^vhen  thou  comest  nigh  unto  tliechlldren  of  Am- 
nion, distress  them  not,  nor  meddle  "tvlth  tliem — The 
Ammonites,  being  kindred  to  the  Moabites,  were,  from  re- 
gard to  the  memory  of  their  common  ancestor,  to  remain 
undisturljed  by  the  Israelites.  The  territory  of  this  people 
had  been  directly  north  of  that  of  Moab,  and  extended  as 
far  as  the  Jabbok,  having  been  taken  by  them  from  a  num- 
ber of  small  Canaanitish  tribes,  viz.,  the  Zamzummins,  a 
bullying,  presumptuous  band  of  giants,  as  their  name  in- 
dicates; and  the  Avims,  the  aborigines  of  the  district 
extending  from  Ilazerim  or  Hazeroth  (El  Hudhera)  even 
unto  Azzah  (Gaza),  but  of  which  tliey  had  been  dispos- 
sessed by  the  Caphtorim  (Philistines),  who  came  out  of 
Caphtor  (Lower  Egypt),  and  settled  in  the  western  coast, 
of  Palestine.  The  limits  of  the  Ammonites  were  now 
compressed ;  but  they  still  possessed  the  mountainous 
region  beyond  the  Jabbok.  (Joshua  11. 2.)  What  a  strange 
insight  does  this  parenthesis  of  four  verses  give  into  the 
early  history  of  Palestine !  How  many  successive  wars 
of  conquest  had  swept  over  its  early  state — what  changes 
of  dynasty  amongst  the  Canaanitish  tribes  had  taken 
place  long  prior  to  the  transactions  recorded  in  this  his- 
tory !  34.  Rise  ye  up  and  pass  over  the  river  Arnon — 
At  its  mouth,  this  stream  is  82  feet  wide  and  4  deep — it 
flows  in  a  channel  banked  byperpendicular  cliffs  of  sand- 
stone. At  the  date  of  the  Israelitish  migration  to  the 
east  of  the  Jordan,  the  whole  of  the  fine  country  lying 
between  the  Arnon  and  the  Jabbok,  including  the  moun- 
tainous tract  of  Gilead,  had  been  seized  by  the  Amorites, 
who,  being  one  of  the  nations  doomed  to  destruction  (see 
ch.  7. 2;  20. 16),  were  utterlj^  exterminated,  and  their  coun- 
try fell  by  right  of  conquest  into  the  hands  of  the  Is- 
raelites. Moses,  however,  considering  this  doom  as  re- 
ferring solely  to  the  Amorite  possessions  west  of  Jordan, 
sent  a  pacific  message  to  Sihon,  requesting  permission  to 
go  through  his  territories,  which  lay  on  the  east  of  that 
river.  It  is  always  customary  to  send  messengers  before 
to  prepare  the  way;  but  the  rejection  of  Moses'  request 
by  Sihon,  and  his  opposition  to  the  advance  of  the  Is- 
raelites (Numbers  21. 23;  Judges  11. 26)  drew  down  on  him- 
self, and  his  Amorite  subjects,  the  predicted  doom  in  the 
first  pitched  battlefield  with  the  Canaanites,  and  secured 
to  Israel  not  only  the  possession  of  a  fine  and  pastoral 
country,  but,  what  was  of  more  importance  to  them,  a  free 
access  to  the  Jordan  on  the  east. 

CHAPTEE    III. 
Ver.  1-20.    Conquest  of  Og,  King  of  Bashan.    1.  we 
turned,  and  went  up   the  tvay  to   Bashan— Bashau 


Conquest  of  Og. 


DEUTEEONOMY  IV. 


An  Exhortation  to  Obedience 


(iVultful  or  flat),  now  El-Bottein,  lay  situated  to  the  north 
of  GUeacl,  and  extended  as  far  as  Hermon.  It  was  a 
rugged  mountainous  country,  valuable  however  for  its 
rich  and  luxuriant  pastures.  Og,  king  of  Baslxau,  came 
out  against  us— Without  provocation,  he  rushed  to  attack 
the  Israelites;  either  dislilcing  the  presence  of  such  dan- 
gerous neighbours,  or  burning  to  avenge  the  overthrow 
of  his  friends  and  allies.  3.  Tlie  Lord  said,  Fear  Mm 
not  5  for  I  -tvill  deliver  him,  and  all  Uis  people,  and 
his  land,  into  tliy  liand— His  gigantic  appearance,  and 
the  formidable  array  of  forces  he  will  bring  to  the  field, 
need  not  discourage  you ;  for,  belonging  to  a  doomed  i-ace, 
he  is  destined  to  share  the  fate  of  Sihon.  3-8.  Argoto  was 
the  capital  of  a  district  in  Bashan  of  the  same  name, 
■which,  together  with  other  59  cities  in  the  same  province, 
■were  conspicuous  for  their  lofty  and  fortified  walls.  It 
was  a  war  of  extermination— houses  and  cities  were  razed 
to  the  ground,  all  classes  of  people  were  put  to  the  sword, 
and  nothing  was  saved  but  the  cattle,  of  which  an  im- 
mense amount  fell  as  spoil  into  the  hands  of  the  con- 
querors. Thus,  the  two  Amorite  kings  and  the  entire 
population  of  their  dominions  were  extirpated,  and  the 
whole  country  east  of  the  Jordan— first  upland  downs 
from  the  torrent  of  the  Arnon  on  the  south  to  that  of  the 
Jabbok  on  the  north;  next  the  higli  mountain  tract  of 
Gllead  and  Bashan  from  the  deep  ravine  of  Jabbok— be- 
came the  possession  of  the  Israelites.  9.  Hcrinon— now 
Jebel-Es-Sheick— the  majestic  hill  on  which  the  long  and 
elevated  range  of  Anti-Lebanon  terminates;  its  summit 
and  the  ridges  on  its  sides  are  almost  constantly  covered 
with  snow.  It  is  not  so  much  one  high  mountain  as  a 
■whole  cluster  of  mountain  peaks,  the  highest  in  Palestine. 
According  to  the  survey  taken  by  the  English  Govern- 
ment Engineers  in  l&W,  they  were  about  9376  feet  above 
the  sea.  Being  a  mountain  chain,  it  is  no  wonder  that  it 
should  have  received  different  names  at  diflTerent  points 
from  the  different  tribes  which  lay  along  the  base— all  of 
them,  designating  extraordinary  height;  Hermon,  the 
lofty  peak,  "Sirion,"  or  in  an  abbreviated  foi-m  "Sion" 
(ch.  4.  48),  the  upraised  "Shonir,"  the  glittering  breast- 
plate of  ice.  11.  only  Og  king  of  Baslian  remained  of 
tl»e  remnant  of  giants— lit.,  of  Rephaim.  He  was  not 
the  last  giant,  but  the  only  living  remnant  In  the  trans- 
jordanic  country  (Joshua  1.5. 14),  of  a  certain  gigantic  race, 
supposed  to  be  the  most  ancient  inhabitants  of  Palestine. 
beliold,  liis  bedstead  vk'as  a  bedstead  of  iron — Although 
beds  in  the  East  are  with  the  common  people  nothing 
more  than  a  simple  mattrass,  bedsteads  are  not  un- 
known: they  are  in  use  amongst  the  great,  who  prefer 
them  of  iron  or  other  metals,  not  only  for  strength 
and  durability,  but  for  the  prevention  of  the  trouble- 
some insects  which  in  warm  climates  commonly  infest 
wood.  Talcing  the  cubit  at  half  a  yard,  tlie  bedstead  of 
Og  would  measure  13j  feet,  so  that  as  beds  are  usually  a 
little  larger  than  the  persons  who  occupy  them,  the  stat- 
ure of  the  Amorite  king  may  be  estimated  at  about  11  or  12 
feet ;  or  he  might  have  caused  his  bed  to  be  made  much 
larger  than  was  necessary,  as  Alexander  the  Great  did  for 
eacli  of  his  foot  soldiers,  to  impress  tlie  Indians  witli  an 
Idea  of  the  extraordinary  sti-ength  and  statui-e  of  his  men. 
[Leclekc]  But  how  did  Og's  bedstead  come  to  be  in  Rab- 
bath,  of  the  children  of  Amnion  ?  In  answer  to  this  ques- 
tion. It  lias  been  said,  that  Og  had,  on  the  eve  of  engage- 
ment, conveyed  It  to  Rabbath  for  safety,  or  that  Moses, 
after  capturing  It,  may  have  sold  it  to  the  Ammonites, 
who  had  kept  it  as  an  antiquarian  curiosity,  till  their 
capital  was  sacked  In  the  time  of  David.  This  is  a  most 
unlikely  supposition,  and  besides  renders  it  necessary  to 
consider  the  latter  clause  of  this  verse  as  an  interpolation 
inserted  long  after  the  time  of  Moses.  To  avoid  this,  some 
eminent  critics  take  the  Hebrew  word  rendered  "bed- 
stead" to  mean  "coflin."  They  think  that  the  king  of 
Bashan  having  been  wounded  in  battle,  fled  to  Rabbath, 
Where  he  died,  and  was  buried  ;  hence  the  dimensions  of 
his  "cofBn"  are  given.  [Dathe,  Ros.]  13.  This  land 
MTlklch  we  possessed  at  that  time,  from  Arocr  .  .  .  gave 
1  unto  tlxe  Reubenites  and  to  the  Gadites— The  whole 
territory  occupied  by  SIhon  was  parcelled  out  among  the 


pastoral  tribes  of  Reuben  and  Gad.  It  extended  from  the 
north  bank  of  the  Arnon  to  the  south  half  of  mount 
Gilead— a  small  mountain  ridge,  now  called  Djelaad, 
about  six  or  seven  miles  south  of  the  Jabbok,  and  eight 
miles  in  length.  The  northern  portion  of  Gilead,  and  the 
rich  pasture  lands  of  Bashan— a  large  province,  consist- 
ing, with  the  exception  of  a  few  bleak  and  rocky  spots, 
of  strong  and  fertile  soil— was  assigned  to  the  half  tribe  of 
Manasseh.  14:.  Jair  the  son  of  Manasseh  took  all  the 
country  of  Argob — The  original  inliabitants  of  tlie  pro- 
vince north  of  Bashan,  comprising  sixty  cities  (v.  4),  not 
having  been  extirpated  along  with  Og,  this  people  were 
afterwards  brought  into  subjection  by  the  energy  of  Jair. 
This  chief,  of  the  tribe  of  Manasseh,  in  accordance  with 
the  pastoral  habits  of  his  people,  called  these  newly-ac- 
quired towns  by  a  name  which  signifies  "  Jair's  Bedouin 
Villages  of  Tents."  unto  this  day— This  remark  must 
evidently  have  been  introduced  by  Ezra,  or  some  of  the 
pious  men  who  arranged  and  collected  the  books  of 
Moses.  15.  I  gave  Gilead  unto  Machir — It  was  only  the 
half  of  Gilead  {vs.  12. 13)  which  was  given  to  the  descend- 
ants of  Machir,  who  was  now  dead.  16.  from  Gilead — 
i.  c,  not  the  mountainous  region,  but  the  town  Ramoth- 
gilead — even  unto  the  river  Arnon,  half  the  valley— 
The  word  "valley"  signifies  a  wady,  either  filled  with 
water  or  dry,  as  the  Arnon  is  in  summer,  and  tlius  the 
proper  rendering  of  the  passage  will  be — "  even  to  the 
half  or  middle  of  the  river  Arnon"  (cf.  Joshua  12,  2).  This 
prudent  arrangement  of  the  boundaries  was  evidently 
made  to  prevent  all  disputes  between  the  adjacent  tribes 
about  the  exclusive  right  to  the  water.  35.  I  pray  thee, 
let  me  go  over  and  see  the  good  land  that  is  beyond 
Jordan,  that  goodly  mountain,  and  JLebanou — The 
natural  and  very  earnest  wish  of  Moses  to  be  allowed  to 
cross  the  Jordan  was  founded  on  the  Idea  that  the  Divine 
threatening  miglit  be  conditional  and  revertible.  "That 
goodly  mountain"  is  supposed  by  Jewish  writers  to  have 
pointed  to  the  hill  on  which  the  temple  was  to  be  built 
(chapter  12.5;  Exodus  15.2).  But  biblical  scholars  now, 
generally,  render  the  words  — "that  goodly  mountain, 
even  Lebanon,"  and  consider  It  to  be  mentioned  as  typi- 
fying the  beauty  of  Palestine,  of  which  hills  and  mouii 
tains  were  so  prominent  a  feature.  36.  speak  no  more 
unto  me  of  this  matter— i.  e.,  my  decree  is  unalterable. 

CHAPTEE  IV. 

Ver.  1-13.  An  Exhortation  TO  Obedience.  1.  hearken, 
O  Israel,  unto  the  statutes  and  unto  tlie  judgments 
which  I  teach  you — By  statutes  were  meant  all  ordi- 
nances respecting  religion,  and  the  rites  of  divine  wor- 
ship; and  by  judgments,  all  enactments  relative  to  civil 
nratters.  The  two  embraced  the  whole  law  of  God.  3.  Ye 
shall  not  add  unto  the  'word  -which  I  command  you— 
By  the  introduction  of  any  heathen  superstition  or  forms 
of  worship  different  from  those  which  I  have  appointed 
(ch.  12.  32 ;  Numbers  15.  39;  Matthew  15.  9).  neither  shall 
ye  diminisli  aught  from  it— by  the  neglect  or  omission 
of  any  of  the  observances,  however  trivial  or  irksome, 
which  I  have  prescribed.  The  character  and  provisions 
of  the  ancient  dispensation  were  adapted  with  divine 
wisdom  to  the  instruction  of  that  infant  state  of  the 
church.  But  it  was  only  a  temporary  economy ;  and  al- 
though God  here  authorizes  Moses  to  command  that  all 
its  institutions  should  be  honoured  with  unfailing  obser- 
vance, tills  did  not  prevent  Him  from  commissioning 
otiier  prophets  to  alter  or  abrogate  them  when  the  end  of 
that  dispensation  was  attained.  3,  4.  Your  eyes  have 
seen  -what  tlie  Lord  did  because  of  Baal-peor  .  .  .  the 
liord  thy  God  hath  destroyed  them  from  among  you 
— It  appears  tliat  the  pestilence  and  the  sword  of  justice 
overtook  only  the  guilty  In  that  affair  (Numbers  2.5.), 
while  the  rest  of  the  people  were  spared.  The  allusion  to 
that  recent  and  appalling  Judgment  was  seasonably  made 
as  a  powerful  dissuasive  against  idolatry,  and  the  fact 
mentioned  was  calculated  to  make  a  deep  impression  on 
people  who  knew  and  felt  the  truth  of  It.  5,  6.  this  i» 
your  ■wisdom  and  your  understanding  in  the  sight 

123 


A  Particular  Disstutsive  against  Idolatry.  DEUTEEONOMY  V.       Commemoration  of  the  Covenant  in  Horeh. 


of  nations  -Mrhlcb.  shall  hear  all  these  statutes — !Moses 
predicted  that  the  faithful  observance  of  the  laws  given 
them  would  raise  their  national  character  for  intelligence 
and  wisdom :  and  in  point  of  fact  it  did  do  so;  for  although 
tlie  heathen  world  generally  ridiculed  the  Hebrews  for 
what  they  considered  a  foolish  and  absurd  exclusiveness, 
some  of  the  most  eminent  philosophers  expressed  the 
highest  admiration  of  the  fundamental  principle  in  the 
Jewish  religion— the  unity  of  God ;  and  their  legislators 
borrowed  some  laws  from  the  constitution  of  the  He- 
brews. 7-9.  Trhat  nation  Is  there  so  great— Here  he 
represents  their  privileges  and  their  duty  in  such  signifi- 
cant and  comprehensive  terms,  as  were  peculiarlj''  calcu- 
lated to  arrest  their  attention  and  engage  their  interest. 
The  former,  their  national  advantages,  are  described  (vs. 
7,  8),  and  they  were  twofold :— 1.  God's  readiness  to  hear 
and  aid  them  at  all  times;  and  2.  the  excellence  of  that 
religion  in  which  they  were  instructed,  set  forth  in  the 
"statutes  and  Judgments  so  righteous"  M-hich  the  law 
of  Moses  contained.  Their  duty  corresponding  to  these 
pre-eminent  advantages  as  a  people,  was  also  twofold  :— 
1.  their  own  faithful  obedience  to  that  law ;  and  2.  their 
obligation  to  imbue  the  minds  of  the  young  and  rising 
generation  with  similar  sentiments  of  reverence  and  re- 
spect for  it.  10.  the  day  thou  stoodest  before  the  Lord 
In  Horeb— The  delivery  of  the  law  from  Sinai  was  an  ei'a 
never  to  be  forgotten  in  the  history  of  Israel.  Some  of 
those  whom  Moses  was  addressing  liad  been  present, 
though  very  young ;  while  the  rest  were  federally  repre- 
sented by  their  parents,  who  in  their  name  and  for  their 
interest  entered  into  the  national  covenant.  13.  Ye 
heard  the  voice  of  the  ■»vords,  but  sa-\v  in.o  similitude — 
although  articulate  sounds  wei-e  heard  emanating  from 
the  mount,  no  form  or  representation  of  the  Divine  Being 
who  spoke  was  seen  to  indicate  his  nature  or  properties 
according  to  the  notions  of  the  heathen. 

Ver.  11-40.  A  Particular  Dissuasive  against  Idol- 
atry. 15.  Tahe  good  heed  for  ye  sa-w  no  manner  of 
similitude— The  extreme  proneness  of  the  Israelites  to 
idolatrj'',  from  their  position  in  the  midst  of  surrounding 
nations  already  abandoned  to  its  seductions,  accounts  for 
their  attention  being  repeatedly  drawn  to  tlie  fact  that 
God  did  not  appear  on  Sinai  in  any  visible  form ;  and  an 
earnest  caution,  founded  on  that  remarkable  circum- 
stance, is  given  to  beware,  not  only  of  making  represen- 
tations of  false  gods,  but  also  any  fancied  representation 
of  the  true  God.  16-19.  lest  ye  corrupt  yourselves  and 
make  a  graven  image — The  things  are  here  specified  of 
which  God  prohibited  any  image  or  representation  to  be 
made  for  the  purposes  of  worship ;  and,  from  the  variety 
of  details  entered  into,  an  idea  may  be  formed  of  the  ex- 
tensive prevalence  of  idolatry  in  that  age.  In  whatever 
way  idolatry  originated,  whetlier  from  an  intention  to 
worsliip  the  true  God  througli  those  things  which  seemed 
to  afford  the  strongest  evidences  of  his  power,  or  whether 
a  Divine  principle  was  supposed  to  reside  in  the  things 
themselves,  there  was  scarcely  an  element  or  object  of 
nature  but  was  deified.  This  was  particularly  tlie  case 
with  the  Canaanites  and  Egyptians,  against  whose  Super- 
Btitious  practices  the  caution,  no  doubt,  was  chiefly  di- 
rected. The  former  worshipped  Baal  and  Astarte,  the 
latter  Osiris  and  Isis,  under  the  figure  of  a  male  and  a 
female.  It  was  in  Egypt  that  animal  worship  most  pi'e- 
vailed,  for  the  natives  of  that  country  deified  among 
beasts  the  ox,  the  heifer,  the  sheep,  and  the  goat,  the 
dog,  the  cat,  and  the  ape;  among  birds,  the  ibis,  the 
hawk  and  the  crane;  among  reptiles,  the  crocodile,  the 
frog  and  the  beetle ;  among  fishes,  all  the  fish  of  the  Nile ; 
some  of  these,  as  Osiris  and  Isis,  were  worshipped  over  all 
Egypt,  the  others  only  in  particular  provinces;  in  addi- 
tion to  which  they  embraced  the  Zablan  superstition,  the 
adoration  of  the  Egyptians,  In  common  with  that  of  many 
other  people,  extending  to  the  whole  starry  host.  The 
very  circumstantial  details  here  given  of  the  Canaanitish 
and  Egyptian  idolatry  were  owing  to  the  past  and  pro- 
Bpective  familiarity  of  the  Israelites  with  it  in  all  these 
forms.  SO.  But  the  XiOrd  hath  taken  yon,  and  brought 
you  out  of  the  iron  furnace— t.  e.,  a  furnace  for  smelting 
124 


iron.  A  furnace  of  this  kind  is  round,  sometimes  30  feet 
deep,  and  requiring  the  highest  intensity  of  lieat.  Such 
is  the  tremendous  image  chosen  to  represent  the  bondage 
and  affliction  of  the  Israelites.  [Rosenmullee.]  to  bo 
unto  him  a  people  of  inheritance — His  peculiar  posses- 
sion from  age  to  age ;  and  therefore  for  you  to  abandon 
his  worship  for  that  of  idols,  especially  the  gross  and  de- 
basing system  of  idolatry  that  prevails  among  the  Egyp- 
tians, would  be  the  greatest  folly— the  blackest  ingrati- 
tude, 26.  I  call  heaven  and  earth  to  'witness  against 
you — this  solemn  form  of  adjuration  has  been  common 
in  special  circumstances  amongst  all  people.  It  is  used 
here  figuratively,  or  as  in  other  parts  of  Scripture  where 
inanimate  objects  are  called  up  as  witnesses  (ch.  32. 1 ; 
Isaiah  1.  2).  38.  there  ye  shall  serve  gods,  the  -work  of 
nien's  hands — The  compulsory  measures  of  their  tyranni- 
cal conquerors  would  force  them  into  idolatry,  so  that 
their  choice  would  become  their  punishment.  30.  in  the 
latter  days,  if  thou  turn  to  the  liord  tliy  God— either 
towards  the  destined  close  of  their  captivities,  when  they 
evinced  a  returning  spirit  of  repentance  and  faith,  or  in 
the  age  of  Messiah,  which  Is  commonly  called  "the  latter 
days,"  and  when  the  scattered  tribes  of  Israel  shall  be 
converted  to  the  gospel  of  Clirist.  The  occurrence  of  this 
auspicious  event  will  be  the  most  illustrious  proof  of  the 
truth  of  the  promise  made  in  v.  31.  41-43.  Then  Mosea 
severed  three  cities  on  this  side  Jordan — (See  on 
Joshua  20.  7,  8.)  44-49.  This  is  the  law  which  Moses 
set  before  the  children  of  Israel — This  is  a  preface  to  the 
rehearsal  of  the  law,  which,  with  the  addition  of  various 
explanatory  circumstances,  the  following  chapters  con- 
tain. 46.  Beth-peor — i.  e.,  house  or  temple  of  Peor,  It 
is  probable  that  a  temple  of  this  Moabite  idol  stood  in  full 
view  of  the  Hebrew  camp,  while  Moses  was  urging  the 
exclusive  claims  of  God  to  their  worship,  and  this  allu- 
sion would  be  very  significant  if  it  were  the  temple  Avhcre 
so  many  of  the  Israelites  had  grievously  offended.  49. 
The  springs  of  Pisgah— more  frequently  Ashdoth-pisgah 
(ch.  3. 17 ;  Joshua  12. 3 ;  13. 20),  the  roots  or  foot  of  the  moun- 
tains east  of  the  Jordan. 

CHAPTER    V. 

Ver.  1-29.    A  Commemoration  of  the  Covenant  in 
Horeb.    X'  Hear,  O  Isi'ael,  the  statutes  and  judgments 

— Whether  this  rehearsal  of  the  Taw  was  made  in  a  solemn 
assembly,  or  as  some  think  at  a  general  meeting  of  the 
elders  as  representatives  of  the  people,  is  of  little  mo- 
ment; it  was  addressed  either  directly  or  indirectly  to  the 
Hebrew  people  as  principles  of  their  peculiar  constitution 
as  a  nation ;  and  hence,  as  has  been  well  observed,  "  the 
Jewish  law  has  no  obligation  upon  Cliristians,  unless  so 
much  of  it  as  given  or  commanded  by  Jesus  Christ;  for 
whatever  in  this  law  is  conformable  to  the  laws  of  nature, 
obliges  us,  not  as  given  by  Moses,  but  by  virtue  of  an  an- 
tecedent law  common  to  all  rational  beings."  [Bisnop 
Wilson.]  3.  The  Lord  made  not  this  covenant  -with 
our  fathers,  but  with  us— The  meaning  is,  "not  with 
our  fatliers"  only,  "but  with  us"  also,  assuming  it  to  be 
"a  covenant"  of  grace;  or  "not  with  our  fathers  "  at  all, 
if  the  reference  is  to  the  peculiar  establishment  of  tlie 
covenant  of  Sinai ;  a  law  was  not  given  to  them  as  to  us, 
nor  was  the  covenant  ratified  in  tlie  same  public  manner, 
and  by  the  same  solemn  sanctions.  Or,  finally,  "  not  with 
our  fathers"  who  died  in  the  wilderness,  in  consequence 
of  their  rebellion,  and  to  whom  God  did  not  give  the  re- 
wards promised  only  to  the  faithful;  but  "  witii  us,"  who 
alone,  strictly  speaking,  shall  enjoy  the  benefits  of  this 
covenant  by  entering  on  the  possession  of  the  promised 
land.  4.  The  Lord  talked  ^vith  you  face  to  face  In  the 
mount>— not  in  a  visible  and  corporeal  form,  of  which 
there  was  no  trace  (ch.  4. 12, 15),  but  freely,  familiarly,  and 
in  such  a  manner  that  no  doubt  could  be  entertained  of 
His  presence.  5.  I  stood  bet-ween  the  Lord  and  you  at 
that  time- as  the  messenger  and  interpreter  of  thy  heav- 
enly King,  bringing  near  two  objects  formerly  removed 
from  each  other  at  a  vast  distance,  viz.,  God  and  the  peo- 
ple (Galatians  10. 19).    In  this  character  Moses  was  a  type 


larad  to  Keep  Qod's  Commandments, 


DEUTEKONOMY  VI,  VII. 


Communion  with  Nations  Forbidden. 


of  Christ,  who  is  the  only  mediator  between  God  and  men 
(1  Timothy  11.  5),  the  Mediator  of  a  better  covenant  (He- 
brews 8.  fi;  9.  15;  12.  2-1).  to  slio-»v  you  tJie  -*voril  of  tl\e 
liOrA— not  the  ten  commandments — for  tliey  were  pro- 
claimed directly  by  tlae  Divine  Speaker  himself,  but  tlie 
statutes  and  judgments  whicli  are  repeated  in  the  subse- 
quent portion  of  this  book.  G-20.  I  nm  tUc  Lorrt  tliy 
God— The  word  "Lord"  is  expressive  of  autliority  or  do- 
minion ;  and  God,  wlio  by  natural  claim  as  well  as  by  cove- 
nant relation,  was  entitled  to  exercise  supremacy  over 
his  people  Israel,  had  a  sovereign  right  to  establisli  laws 
for  their  government.  The  commandments  which  follow 
are,  with  a  few  slight  verbal  alterations,  tlie  same  as  for- 
merly recorded  (Exodus  20.),  and  in  some  of  them  there  is 
a  distinct  reference  to  that  promulgation.  13.  Keep  tlic 
SabbatU  day  to  sanctify  it,  as  tlxe  Lord  IiatU  coni- 
maiided  tliee — i.  e.,  keep  it  in  mind  as  a  sacred  institu- 
tion of  former  enactment  and  perpetual  obligation.  14. 
that  tiiy  man-servant  and  tlxy  inaid-ser»'ant  may  rest 
as  -well  as  tlion — Tliis  is  a  different  reason  for  the  obser- 
vance of  the  Sabbath  from  what  is  assigned  in  Exodus  20., 
where  that  day  is  stated  to  be  an  appointed  memorial  of 
the  creation.  But  the  addition  of  another  motive  for  the 
observance  does  not  imply  any  necessary  contrarietj'  to 
the  other;  and  it  has  been  thought  probable  that,  the 
commemorative  design  of  the  Institution  being  well 
known,  the  other  reason  was  specially  mentioned  on  this 
repetition  of  the  law,  to  secure  the  privilege  of  sabbatic 
rest  to  servants,  of  which,  in  some  Hebrew  families,  they 
had  been  deprived.  In  thisView,  the  allusion  to  the  pe- 
riod of  Egyptian  bondage  (v.  15),  when  themselves  were 
not  permitted  to  observe  the  Sabbatli  eitlicr  as  a  day  of 
rest  or  of  public  devotion,  was  peculiarly  seasonable  and 
significant,  well  fitted  to  come  home  to  their  business  and 
bosoms.  16.  tliat  itmay  go  •tvell -^vitlitliee — This  clause 
is  not  in  Exodus,  but  admitted  into  Epliesians  6.  3.  31. 
neitlier  slialt  tlion  desire  tJiy  neigliboui''s  tvife,  lioiise, 
«nd  field— an  alteration  is  here  made  in  the  words  (see 
Exodus  20,),  but  it  so  slight  ("wife"  being  put  in  the  first 
clause,  and  house  in  the  second)  that  it  would  not  liave 
been  worth  while  noticing  it,  except  that  the  interchange 
proves,  contrary  to  the  opinion  of  some  eminent  critics, 
lliat  these  two  objects  are  included  in  one  and  the  same 
cominandment.  3:3.  He  added  no  more — (Exodus  20.  1.) 
The  pre-eminence  of  these  ten  commandments  was  shown 
in  God'.s  announcing  tliem  directly :  other  laws  and  insti- 
tutions were  communicated  to  the  people  througli  the 
instrumentality  of  Moses.  33-38.  And.  .  .  yecameneor 
nuto  me— (See  on  P^xodus  20. 19.)  39.  Oil  tliat  there  -tverc 
sncii  an  Ixeart  in  tliem,  that  tlicy  would  fear  me — God 
can  bestow  such  a  heart,  and  has  promised  to  give  it, 
wherever  it  is  asked  (Jeremiah  32.  40).  But  the  wish 
which  is  here  expressed  on  the  part  of  God  for  tlie  piety 
and  steadfast  obedience  of  the  Israelites  did  not  relate  to 
them  as  individuals,  so  much  as  a  nation,  wliose  religions 
character  and  progress  would  have  a  mighty  influence  on 
the  world  at  large. 

CHAPTER   VI. 

Ver.  1-25.  Moses  Exhortetii  Israel  to  Hear  God  and 
TO  Keep  His  Commandments.  1.  Bfo^v  tliese  are  the 
commandments  and  tlie  statutes  and  tlie  Judgments 
■wliicli  the  Lord  commanded  to  teacli  yon,  tiiat  ye 
might  do  them  .  ,  .  -whither  ye  go  to  possess  it— The 
grand  design  of  all  the  institutions  prescribed  to  Israel 
was  to  form  a  religious  people,  whose  national  cliaracter 
should  be  distinguished  by  that  fear  of  the  Lord  their  God 
which  would  ensure  their  Divine  observance  of  His  wor- 
ship, and  their  steadfast  obedience  to  His  will.  The  basis 
of  their  religion  was  an  acknowledgment  of  the  unity  of 
God  with  the  understanding,  and  the  love  of  God  in  the 
heart  (v.  4,  5).  Compared  with  the  religious  creed  of  all 
their  contemporaries,  how  sound  in  principle,  how  ele- 
vated in  character,  how  unlimited  in  the  extent  of  its 
moral  influence  on  the  heart  and  habits  of  the  people ! 
Indeed,  it  is  precisely  the  same  basis  on  which  rests  the 
purer  and  more  spiritual  form  of  it  which  Christianity 


exhibits  (Matthew  22.  37 ;  Mark  12. 30 ;  Luke  10. 27).  More- 
over, to  help  in  keepinga  sense  of  religion  in  their  minds, 
it  was  commanded  that  its  great  principles  should  be  car- 
ried about  with  them  wherever  they  went,  as  well  as  meet 
their  eyes  every  time  they  entered  their  homes ;  a  further 
provision  was  made  for  the  earnest  inculcation  of  tliem 
on  the  minds  of  tlie  young  by  a  system  of  parental  train- 
ing, which  was  designed  to  associate  religion  with  all  the 
most  familiar  and  oft-recurring  scenes  of  domestic  life. 
It  is  probable  that  Moses  used  the  phraseology  in  the  7th 
verse,  merely  in  a  figurative  way,  to  signify  assiduous, 
earnest,  and  frequent  instruction ;  and  perhaps  he  meant 
the  metaphorical  language  in  the  8tli  verse  to  be  taken 
in  the  same  sense  also.  But  as  the  Israelites  interpreted 
it  literally,  many  writers  suppose  that  a  reference  was 
made  to  a  superstitious  custom  borrowed  from  tlie  Egyp- 
tians, who  wore  jewels  and  ornamental  trinkets  on  the 
forehead  and  arm,  inscribed  with  certain  words  and  sen- 
tences, as  amulets  to  protect  them  from  danger.  These,  it 
has  been  conjectured,  Moses  intended  to  supersede  by  sub- 
stituting sentences  of  the  law ;  and  so  the  Hebrews  under- 
stood him,  for  they  have  always  considered  the  wearing 
of  the  Tephilim  or  frontlets  a  permanent  obligation.  The 
form  was  as  follows :  Four  pieces  of  parchment,  inscril^ed, 
tlie  first  with  Exodus  13. 2-10 ;  the  second  with  Exodus  13, 
11-16;  the  third  with  Deuteronomy  6. 1-8;  and  tlie  fourth 
with  Deuteronomy  11.18-21,  were  enclosed  in  a  square  case 
or  box  of  tough  skin,  on  the  side  of  which  was  placed 
the  Hebrew  letter  (shin),  ai>d  bound  round  the  forehead 
with  a  thong  or  ribbon.  When  designed  for  the  arms, 
those  four  texts  were  written  on  one  slip  of  parchment, 
which,  as  well  as  the  ink,  was  carefully  prepared  for  the 
purpose.  With  regard  to  the  other  usage  supposed  to  be 
alluded  to,  the  ancient  Egyptians  had  the  lintels  and  im- 
posts of  their  doors  and  gates  inscribed  with  sentences  in- 
dicative of  a  favourable  omen  [Wilkinson];  and  this  is 
still  the  case,  for  in  Egypt  and  other  Mohammedan  coun- 
tries, the  front  doors  of  houses — in  Cairo,  for  instance— are 
painted  red,  white,  and  green,  bearing  conspicuously  in- 
scribed upon  them  such  sentences  from  the  Koran,  as 
"  God  is  the  Creator,"  "  God  is  one,  and  Mohammed  is  his 
prophet."  Moses  designed  to  turn  this  ancient  and  favour- 
ite custom  to  a  better  account,  and  ordered  tliat,  instead 
of  the  former  superstitious  inscriptions,  should  be  writ- 
ten the  words  of  God,  persuading  and  enjoining  the  peo- 
ple to  hold  the  laws  in  perpetual  remembrance.  30-33, 
AVhen  thy  son  asketli  tliee  in  time  to  come,  saying — 
The  directions  given  for  the  instruction  of  their  children 
form  only  an  extension  of  the  preceding  counsels, 

CHAPTER   VII. 

Ver.  1-20.  All  Communion  with  the  Nations  Fob- 
bidden.  1.  Tlie  Hittites— This  people  were  descended 
from  Heth,  the  second  son  of  Canaan  (Genesis  10. 15),  and 
occupied  the  mountainous  region  about  Hebron,  in  the 
south  of  Palestine.  The  Girgashites — supposed  by  some 
to  be  the  same  as  the  Gergesenes  (Matthew  8. 2S),  who  lay 
to  the  east  of  Lake  Gennesareth  ;  but  they  are  placed  on 
the  west  of  Jordan  (Joshua  21. 11),  and  others  take  them  for 
a  branch  of  the  largo  family  of  the  Hivites,  as  they  are 
omitted  in  nine  out  of  ten  places  where  the  tribes  of  Ca- 
naan are  enumerated ;  in  the  tenth  they  are  mentioned, 
while  the  Hivites  are  not.  The  Amorltes — descended 
from  the  fourth  son  of  Canaan,  occupied,  besides  their 
conquest  on  the  Moabite  territory,  extensive  settlements 
west  of  the  Dead  Sea,  in  the  mountains.  The  C'anaan- 
ites— were  located  in  Phoenicia,  particularly  about  Tyre 
and  Sidon,  and  being  sprung  from  the  eldest  branch  of 
the  family  of  Canaan,  bore  his  name.  The  Perizzites — 
i.  e,,  villagers,  a  tribe  who  were  dispersed  throughout  the 
country,  and  lived  in  unwalled  towns.  Tlie  Hivites— 
who  dwelt  about  Ebal  and  Gerizira,  ertending  towards 
Hermon.  They  are  supposed  to  be  the  sar^.c  as  the  Avims, 
The  Jcbusites — resided  about  Jerusalem  and  the  adjacent 
country,  seven  nations  greater  ond  mightier  than 
thou— Ten  were  formerly  mentioned  (Genesis  15, 19-21). 
But  in  the  lapse  of  near  Ave  hundred  years,  it  cannot  je 

125 


Images  to  be  Destroyed. 


DEUTERONOMY  VIII. 


An  Exhortation  to  Obedience, 


surprising  that  some  of  them  had  been  extinguished  In 
the  many  intestine  feuds  that  prevailed  amongst  those 
wai'lilie  tribes ;  and  it  is  more  than  probable  that  some, 
stationed  on  the  east  of  Jordan,  had  fallen  under  tlae  vic- 
torious arms  of  the  Israelites.  3-6.  Thou  sUalt  smite 
tUent,  and  utterly  destroy  tliein ;  tliou  Ciliialt  make  no 
covenant  vrltli  them— This  relentless  doom  of  extermi- 
nation which  God  denounced  against  those  tribes  of  Ca- 
naan cannot  be  reconciled  with  the  attributes  of  the  Divine 
cliuracter,  except  on  the  assumption  that  their  gross  idola- 
try and  enormous  wickedness  left  no  reasonable  hope  of 
their  repentance  and  amendment.  If  they  were  to  be  swept 
uway  lilie  the  antediluvians,  or  the  people  of  Sodom  and 
Gomorrah,  as  incorrigible  sinners  who  had  filled  up  the 
measure  of  their  Iniquities,  it  mattered  not  to  them  in  what 
way  thejudgmentw^as  inflicted;  and  God,  as  the  Sovereign 
Disposer,  had  a  right  to  employ  any  instruments  that 
pleased  Him  for  executing  His  Judgments.  Some  think 
that  they  were  to  be  exterminated  as  unprincipled  usur- 
pers of  a  country  which  God  had  assigned  to  the  posterity 
Of  Eber,  and  which  had  been  occupied  ages  before  by  wan- 
dering shepherds  of  that  race,  till,  on  the  migration  of 
Jacob's  family  into  Egypt  through  the  pressure  of  famine, 
the  Canaanites  overspread  the  whole  land,  though  they 
had  no  legitimate  claim  to  it,  and  endeavoured  to  retain 
possession  of  it  by  force.  In  this  view  their  expulsion  was 
Just  and  proper.  The  strict  prohibition  against  contract- 
ing any  alliances  with  such  infamous  idolaters  was  a 
prudential  rule,  founded  on  the  experience  that  "evil 
communications  corrupt  good  manners,"  and  its  im- 
portance or  necessity  was  attested  by  the  unhappy  ex- 
amples of  Solomon  and  others  in  the  subsequent  history 
of  Israel.  5.  Thus  sliall  ye  deal  with.  tUem,  ye  sUaU 
destroy  tlicir  altars,  «fcc.— The  removal  of  the  temples, 
altars,  and  everything  that  had  been  enlisted  in  the  ser- 
vice, or  might  tend  to  perpetuate  the  remembrance,  of 
Canaanite  idolatry,  was  likewise  highly  expedient  for 
preserving  the  Israelites  from  all  risk  of  contamination. 
It  was  imitated  by  the  Scottish  Reformers,  and  although 
many  ardent  lovers  of  architecture  and  the  fine  arts  have 
anathematized  their  proceedings  as  vandalism,  yet  there 
was  profound  wisdom  in  the  favourite  maxim  of  Knox— 
"pull  down  the  nests,  and  the  rooks  will  disappear." 
6-10.  for  thou  art  an  holy  people  unto  the  £.ord  thy 
God— i.  e.,  set  apart  to  the  service  of  God,  or  chosen  to 
execute  the  important  purposes  of  His  providence.  Their 
selection  to  this  high  destiny  was  neither  on  account  of 
tlieir  numerical  amount,  for,  till  after  the  death  of  Joseph, 
they  were  but  a  handful  of  people ;  nor  of  their  extraor- 
dinary merits,  for  they  had  often  pursued  a  most  per- 
verse and  unworthy  conduct:  but  it  was  in  consequence 
of  the  covenant  or  promise  made  with  their  pious  fore- 
fathers, and  tlie  motives  that  led  to  that  special  act  were 
such  as  tended  not  only  to  vindicate  God's  wisdom,  but 
to  illustrate  His  glory  in  diflTusing  the  best  and  most 
precious  blessings  to  all  mankind.  11-36.  Thou  shalt 
therefore  keep  the  commandments,  and  the  statutes, 
and  the  Judgments,  tvhich  1  command  thee  this  day 
—In  the  covenant  into  which  God  entered  with  Israel,  He 
promised  to  bestow  upon  them  a  variety  of  blessings  so 
long  as  they  continued  obedient  to  Him  as  their  heav- 
enly King,  and  pledged  His  veracity  that  His  infinite 
perfections  would  be  exerted  for  this  purpose,  as  well  as 
for  delivering  them  from  every  evil  to  which,  as  a  people, 
they  would  be  exposed.  That  people  accordingly  were 
truly  happy  as  a  nation,  and  found  every  promise  which 
the  faithful  God  made  to  them  amply  fulfilled,  so  long  as 
they  adhered  to  that  obedience  which  was  required  of 
them.  See  a  beautiful  illustration  of  this  in  Psalm  144. 
12-15.  The  evil  diseases  of  Egypt— (See  Exodus  15.  26.) 
But  besides  those  with  which  Pharaoh  and  his  subjects 
were  visited,  Egypt  has  always  been  dreadfully  scourged 
with  diseases,  and  the  testimony  of  Moses  is  confirmed 
by  the  reports  of  many  modern  writers,  who  tell  us  that, 
notwithstanding  its  equal  temperature  and  sereneness, 
that  country  has  some  indigenous  maladies  which  are 
very  malignant,  such  as  ophthalmia,  dysentery,  small 
pox,  and  the  plague.  30.  God  will  send  the  hornet 
126 


among  them— (See  on  Joshua  24.  11-13.)  33.  lest  th« 
beasts  of  the  fleld  increase  upon  thee — (See  on  ExoduS 
23. 28-SO.)  The  omnipotence  of  their  Almighty  Ruler  could 
have  given  them  possession  of  the  promised  land  at  once. 
But,  the  unburied  corpses  of  the  enemy,  and  the  portions 
of  the  country  that  might  have  been  left  desolate  for  a 
while,  would  have  drawn  an  influx  of  dangerous  beasts. 
This  evil  would  be  prevented  by  a  progressive  conquest, 
and  by  the  use  of  ordinary  means,  which  God  would  bless. 

CHAPTER  VIII. 

Ver.  1-20.  An  Exhortation  to  Obedience.  1.  All 
the  commandments  -whicli  I  command  thee  this  day 
shall  ye  observe,  that  ye  may  live — Duty  has  been 
made  in  all  the  wise  arrangements  of  our  Creator  in- 
separably connected  with  happiness,  and  the  earnest  en- 
forcement of  the  Divine  law  which  Moses  was  making  to 
the  Israelites  was  in  order  to  secure  their  being  a  happy, 
because  a  moral  and  religious  people :  a  course  of  pros- 
perity is  often  called  life  (Genesis  17.18;  Proverbs  3.  2). 
live  and  multiply — This  reference  to  the  future  increase 
of  their  population  proves  that  they  were  too  few  to  oc- 
cupy the  land  fully  at  first.  3.  Thou  shalt  remember 
all  the  waLy  which  the  Lord  thy  God  led  thee  these 
forty  years  in  the  -wilderness — The  recapitulation  of  all 
their  chequered  experience  during  that  long  period  was 
designed  to  awaken  lively  impressions  of  the  goodness 
of  God.  First,  Moses  showed  them  the  object  of  their  pro- 
tracted wanderings  and  varied  hardships;  these  were 
trials  of  their  obedience  as  well  as  chastisements  for  sin. 
Indeed,  the  discovery  of  their  infidelity,  inconstancy,  and 
their  rebellions  and  perversenesswhicli  this  varied  disci- 
pline brought  to  light,  was  of  eminently  practical  use  to 
the  Israelites  themselves,  as  it  has  been  to  the  church  in 
all  subsequent  ages.  Next,  he  enlarged  on  the  goodness 
of  God  to  them,  while  reduced  to  the  last  extremities  of 
despair,  in  the  miraculous  provision  which,  without 
anxiety  or  labour,  was  made  for  their  daily  support  (see 
on  Exodus  16.  12),  and  which,  possessing  no  nutritious 
properties  inherent  in  it,  contributed  to  their  suste- 
nance, as  indeed  all  food  does  (Matthew  4. 4)  solely 
through  the  ordinance  and  blessing  of  God.  Tliis  re- 
mark is  applicable  to  the  means  of  spiritual  as  well  as 
natural  life.  4r.  thy  raiment  -tvaxed  not  old  upon  thee, 
neither  did  thy  foot  s-»vell  these  forty  years — What  a 
striking  miracle  was  this !  No  doubt  the  Israelites  might 
have  brought  from  Egypt  more  clothes  than  they  wore  at 
their  outset;  they  might  also  have  obtained  supplies  of 
various  articles  of  food  and  raiment  in  barter  with  the 
neighbouring  tribes  for  the  fieeces  and  skins  of  their 
sheep  and  goats ;  and  in  furnishing  them  with  such  op- 
portunities the  care  of  Providence  appeared.  But  the 
strong  and  pointed  terms  which  Moses  here  uses  (see  also 
ch.  29. 5)  indicate  a  special  or  miraculous  interposition  of 
their  loving  Guardian  in  preserving  them  amid  the  tear 
and  wear  of  their  nomadic  life  in  the  desert.  Thirdly, 
Moses  expatiated  on  the  goodness  of  the  promised  land. 
7.  For  tlie  Lord  tliy  God  bringeth  thee  into  a  good 
land — All  accounts,  ancient  and  modern,  concur  in  bear- 
ing testimony  to  the  natural  beauty  and  fertility  of  Pal- 
estine, and  its  great  capabilities  if  properly  cultivated. 
a  land  of  brooks,  of  tvater,  of  fountains,  and  depthg 
that  spring  out  of  valleys  and  liills- These  character- 
istic features  are  mentioned  first,  as  they  would  be  most 
striking;  and  all  travellers  describe  how  delightful  and 
cheerful  it  is,  after  passing  through  the  barren  and  thirsty 
desert,  to  be  among  running  brooks  and  swelling  hills 
and  verdant  valleys.  It  is  observable  that  water  is  men- 
tioned as  the  chief  source  of  its  ancient  fertility.  8.  a 
land  of  wheat  and  barley— These  cereal  fruits  were 
specially  promised  to  the  Israelites  in  the  event  of  their 
faithful  allegiance  to  the  covenant  of  God  (Psalm  81. 16; 
147. 14).  The  wheat  and  barley  were  so  abundant  as  to 
yield  sixty  and  often  an  hundredfold  (Genesis  26. 12;  Mat- 
thew 13.  8).  vines,  fig  trees,  and  pomegranates — The 
limestone  rocks  and  abrupt  valleys  were  entirely  cov- 
ered, as  traces  of  them  still  show,  with  plantations  of  figs. 


Moses  Dissuadeth  them  from  the 


DEUTERONOMY  IX,  X. 


Opinion  of  their  ou^n  Righteorisnest. 


vines,  and  olive  trees.  Though  in  a  southern  latitude,  its 
mountainous  formations  tempered  the  excessive  heat, 
and  hence,  figs,  pomegranates,  &c.,  were  produced  in  Pal- 
estine equally  with  wheat  and  barley,  the  produce  of 
northern  regions.  Honey— the  word  honey  is  used  often 
in  a  loose,  indeterminate  sense,  very  frequently  to  signify 
a  syrup  of  dates  or  of  grapes,  which  under  the  name  of 
dibs  is  m.uch  used  by  all  classes,  wherever  vineyards  are 
found,  as  a  condiment  to  their  food.  It  resembles  thin 
molasses,  but  is  more  pleasant  to  the  taste.  [Robinson.] 
This  is  esteemed  a  great  delicacy  in  the  East,  and  it  was 
produced  abundantly  in  Palestine.  9.  a  Iniul  -vvUose 
Btoues  are  Iron — The  abundance  of  this  metal  in  Pales- 
tine, especially  among  the  mountains  of  Lebanon,  those 
of  Kesraoun,  and  elsewhere,  is  attested  not  only  by  Jo- 
sephus,  but  by  Volney,  Buckingham,  and  otiiiM-  travellers. 
Brass— not  the  alloy  brass,  but  the  ore  of  copper.  Al- 
though the  mines  may  now  be  exhausted  or  neglected, 
they  yielded  plenty  of  those  metals  anciently  (1  Clironi- 
cles  22.  3 ;  29. 2-7;  Isaiah  60. 17).  11-30.  Beware  tliat  thou 
forget  not  the  liord — After  mentioning  those  instances 
of  the  Divine  goodness,  Moses  founded  on  them  an  argu- 
ment for  their  future  obedience.  15.  wUo  led  tliee 
tbrough  tliat  great  and  terrible  'wilderness  wherein 
•were  fiery  serpents  and  scorpions — Large  and  venom- 
ous reptiles  are  found  in  great  numbers  there  still,  par- 
ticularly in  autumn.  Travellers  require  to  use  great 
caution  in  arranging  tlieir  tents  and  beds  at  night ;  even 
during  the  day  the  legs  not  only  of  men,  but  of  the  ani- 
mals they  ride,  are  liable  to  be  bitten,  wlio  hronglit  thee 
forth  water  out  of  the  flinty  rock — (See  on  cliap.  9.  21.) 

CHAPTER   IX. 

Ver.  1-25.  Moses  Dissuadeth  them  from  the  Opinion 
OF  THEIR  own  RIGHTEOUSNESS.  1.  tliis  day— means  this 
time.  The  Israelites  had  reached  the  confines  of  the 
promised  land,  but  were  obliged,  to  their  great  mortifi- 
cation, to  return.  But  now  were  they  certainly  to  enter 
it.  No  obstacle  could  prevent  their  possession  ;  neither 
the  fortified  defences  of  the  towns,  nor  the  resistance  of 
the  gigantic  inhabitants  of  whom  they  had  received  from 
the  spies  so  formidable  a  description,  cities  great  and 
fenced  up  to  heaven — Oriental  cities  generally  cover  a 
much  greater  space  than  those  in  Europe ;  for  the  houses 
often  stand  apart  with  gardens  and  fields  intervening. 
They  are  almost  all  surrounded  with  walls  built  of  burnt 
or  sun-dried  bricks,  about  40  ft.  in  height.  All  classes  in 
the  East,  but  especially  the  nomad  tribes,  in  their  igno- 
rance of  engineering  and  artillery,  would  abandon  in 
despair  the  idea  of  an  assault  on  a  walled  town,  whicli 
European  soldiers  would  demolish  in  a  few  hours.  4. 
8peak  not  thon  in  thy  heart,  sayiitg,  For  my  right- 
eousness tlie  liord  hath  brouglit  nic  to  possess  it — 
Moses  takes  special  care  to  guard  his  countrymen  against 
the  vanity  of  supposing  that  their  own  merits  had  pro- 
cured them  the  distinguished  privilege.  The  Canaanites 
were  a  hopelessly  corrupt  race,  and  deserved  extermi- 
nation; but  history  relates  many  remarkable  instances 
In  which  God  punished  corrupt  and  guilty  nations  by  the 
Instrumentality  of  other  people  as  bad  as  themselves. 
It  was  not  for  the  sake  of  the  Israelites,  but  for  Plis  own 
sake,  for  the  promise  made  to  their  pious  ancestors,  and 
in  furtherance  of  high  and  comprehensive  purposes  of 
good  to  the  world,  that  God  was  about  to  give  them  a 
grant  of  Canaan.  7.  Remember  and  forget  not  ho^v 
thon  provokedst  the  Lord— To  dislodge  from  their 
minds  any  presumptuous  ideaof  their  own  righteousness, 
Moses  rehearses  their  acts  of  disobedience  and  rebellion 
committed  so  frequently,  and  in  circumstances  of  the 
most  awful  and  impressive  solemnity,  that  they  had  for- 
feited all  claims  to  the  favour  of  God.  The  candour  and 
boldness  with  which  he  gave,  and  the  patient  submission 
with  which  the  people  bore,  his  recital  of  charges  so  dis- 
creditable to  their  national  character,  has  often  been 
appealed  to  as  among  the  many  evidences  of  the  truth  of 
this  history.  8.  also  in  Horeb— rather,  even  in  Horeb, 
Where  it  might  have  been  expected  they  M'ould  have  acted 


otherwise.  12-29.  Arise,  get  thee  down  quickly  from 
hence  l  for  the  people  have  corrupted  tlicmselves — 

With  a  view  to  humble  them  eft'ectually,  Moses  proceeds 
to  particularize  some  of  the  most  atrocious  instances  of 
their  infidelity;  and  he  begins  with  the  impiety  of  the 
golden  calf— an  impiety  which,  while  their  miraculous 
emancipation  from  Egypt,  the  most  stupendous  displays 
of  the  Divine  Majesty  tliat  were  exhibited  on  tiie  adjoin- 
ing mount,  and  the  recent  ratification  of  the  covenant  by 
which  tliey  engaged  to  act  as  the  people  of  God,  were 
fresh  in  memory,  indicated  a  degree  of  inconstancy  or  de- 
basement almost  incredible.  17.  I  took  the  t-wo  tables 
and  broke  thent  before  your  eyes — not  in  the  heat  of 
intemperate  passion,  but  in  righteous  indignation,  from 
zeal  to  vindicate  the  uiiSuUied  honour  of  God,  and  by  tho 
suggestion  of  His  Spirit  to  intimate  that  the  covenant 
had  been  broken,  and  the  people  excluded  from  the  Divine 
favour.  18.  I  fell  down  before  the  Iiord— The  sudden 
and  painful  reaction  which  this  scene  of  pagan  revelry 
produced  on  the  mind  of  the  pious  and  patriotic  leader 
can  be  more  easily  imagined  than  described.  Great  and 
public  sins  call  for  seasons  of  extraordinary  humiliation, 
and  in  his  deep  afl[lietion  for  the  awful  apostasy,  he  seems 
to  have  held  a  miraculous  fast  as  long  as  before.  20.  The 
Lord  'was  very  angry  'with  Aaron  to  have  destroyed 
him— By  allowing  himself  to  be  overborne  by  the  tide  of 
popular  clamour,  he  became  a  partaker  in  the  guilt  of 
idolatry,  and  would  have  suffered  the  penalty  of  his  sin- 
ful compliance,  had  not  the  earnest  intercession  of  Moses 
on  his  behalf  prevailed.  31.  I  cast  the  dust  thereof  into 
the  brook  that  descended  out  of  tlie  mount — i.  e.,  the 
smitten  rock  (El  Leja)  which  was  probably  contiguous  to, 
or  a  part  of  Sinai.  It  is  too  seldom  borne  in  mind  that 
though  the  Israelites  were  supplied  with  water  from  this 
rock  when  they  were  stationed  at  Rephidim  (Wady 
Feiran),  there  is  notliing  in  the  Scripture  narrative  which 
should  lead  us  to  suppose  tliat  the  rock  was  in  the  imme- 
diate neighbourhood  of  that  place  (see  on  Exodus  17.  5,  6), 
The  water  on  this  smitten  rock  was  probably  the  brook 
that  descended  from  the  mount.  The  water  may  have 
flowed  at  the  distance  of  many  miles  from  the  rock,  as 
the  winter  ton-ents  do  now  through  the  wadys  of  Arabia 
Petroja  (Psalm  78. 15,  16).  And  tlie  rock  may  have  been 
smitten  at  svich  a  height,  and  at  a  spot  bearing  such  a 
relation  to  the  Sinaitic  valleys,  as  to  furnish  in  this  way 
supplies  of  water  to  the  Israelites  during  the  journey  from 
Horeb  by  the  way  of  mount  Seir  and  Kadesh-barnea  (ch. 
1. 1,  2).  On  this  supposition  new  light  is,  perhaps,  cast  on 
the  figurative  language  of  the  apostle,  when  he  speaks  of 
*'  the  rock  following  "  the  Israelites  (1  Corinthians  10.  4). 
[Wilson's  Land  of  the  Bible.]  25.  Thus  I  fell  do^vn 
before  tlie  Lord  forty  days  and  forty  niglits,  as  I  fell 
do'^vn  at  the  first— After  tlie  enumeration  of  various  acts 
of  rebellion,  he  had  mentioned  the  outbreak  at  Kadesh- 
barnea,  whicli,  on  a  superficial  reading  of  this  verse, 
would  seem  to  have  led  Moses  to  a  third  and  protracted 
season  of  humiliation.  But  on  a  comparison  of  this  pas- 
sage witii  Numbers  14.  5,  tlie  subject  and  language  of  this 
prayer  show  that  only  the  second  act  of  intercession 
(y.  18)  is  now  described  in  fuller  detail. 

CHAPTER   X. 

Vcr.  1-22.  God's  Mercy  in  Restoring  the  Two 
Tables.  1.  At  that  time  the  Lord  said  unto  me,  He'w 
tliee  tvi'o  tables  of  stone  like  unto  the  first — It  was 

when  God  had  been  pacified  through  the  intercessions  of 
Moses  with  the  people  who  had  so  greatly  offended  Him 
by  the  worship  of  the  golden  calf.  The  obedient  leader 
executed  the  orders  he  had  received  as  to  the  preparation 
both  of  the  hewn  stones,  and  the  ark  or  chest  in  which 
tliose  sacred  archives  were  to  be  laid.  3.  I  made  an  ark 
of  shittim  wood— It  appears,  however,  from  Exodus  .'!". 
1,  that  the  arlc  was  not  framed  till  liis  return  from  tlie 
mount,  or  most  probably,  he  gave  instructions  to  Bezaleel, 
the  artist  employed  on  the  work,  before  he  ascended  the 
mount,— that,  on  his  descent,  it  might  be  flnislied,  and 
ready  to  receive  the  precious  deposit.    4,  5.  he  ^vrote  on 

127 


An  Exhortation  to  Obedience, 


DEUTEKONOMY  XI. 


and  Blessings  Promised. 


the  table*  according  to  the  first  writing— i.  e.,  not 

Moses,  who  under  the  divine  direction  acted  as  amanu- 
ensis, but  God  himself  who  made  this  inscription  a  second 
time  with  His  own  hand,  to  testify  tlie  importance  He 
attaclied  to  the  ten  commandments.  Different  from  otlaer 
stone  monuments  of  antiquitj%  wliich  were  made  to  stand 
upright  and  in  the  open  air,  tliose  on  which  the  Divine 
law  was  engraven  were  portable,  and  designed  to  be  kept 
as  a  treasure.  Josephus  says  that  each  of  the  tables  con- 
tained Ave  precepts.  But  the  tradition  generally  received, 
both  amongst  Jewish  and  Christian  writers  is,  that  one 
table  contained  four  precepts,  the  other  six.  I  put  tlicm 
In  tlie  ark  wlilcli  I  had  made  j  there  they  he,  as  the 
Lord  commanded  me — Here  is  another  minute,  but  im- 
portant circumstance,  the  publi(? mention  of  which  at  the 
time  attests  the  veracity  of  the  sacred  historian.  6-9. 
The  children  of  Israel  tooK  tlielr  journey  from  Beer- 
oth  of  the  clilldren  of  JaaUan  to  Mosera— So  sudden 
a  change  from  a  spoken  discourse  to  a  historical  narra- 
tive, has  greatly  puzzled  the  most  eminent  biblical 
scholars,  some  of  whom  reject  the  parenthesis  as  a  mani- 
fest interpolation.  But  it  is  found  in  the  most  ancient 
Hebrew  MSS.,  and,  believing  that  all  contained  in  this 
book  was  given  by  inspiration,  and  is  entitled  to  profound 
respect,  we  must  receive  it  as  it  stands,  although  acknow- 
ledging our  inability  to  explain  the  insertion  of  these 
encampment  details  in  this  place.  There  is  another  diffi- 
culty in  the  narrative  itself.  The  stations  which  the 
Israelites  are  said  successively  to  have  occupied  are  enu- 
merated here  in  a  different  order  from  Numbers  33.  31. 
That  the  names  of  the  stations  in  both  passages  are  the 
same  tliere  can  be  no  doubt ;  but,  in  Numbers,  they  are 
probably  mentioned  in  reference  to  the  first  visit  of  the 
Hebrews  during  the  long  wandering  southwards,  before 
their  return  to  Kadesh  the  second  time;  while  here  they 
have  a  reference  to  the  second  passage  of  the  Israelites, 
when  tliey  again  mai'ched  south,  in  order  to  compass  the 
land  of  Edom.  It  is  easy  to  conceive  that  Mosera  (Hor) 
and  the  wells  of  Jaakan  might  lie  in  such  a  direction  that 
a  nomadic  horde  might,  in  different  years,  at  one  time 
take  the  iormer  first  in  their  way,  and  at  another  time  the 
latter.  [Robinson.]  10-33,  Moses  here  resumes  his  ad- 
dress, and  having  made  a  passing  allusion  to  the  principal 
events  in  their  history,  concludes  by  exliorting  them  to 
fear  the  Lord  and  serve  Him  faithfully.  16.  Circumcise 
therefore  the  foreshln  of  your  heart — Here  he  teaches 
them  the  true  and  spiritual  meaning  of  tliat  rite,  as  was 
afterwards  more  strongly  urged  by  Paul  (Romans  2.  25, 
29),  and  should  be  applied  by  us  to  our  baptism,  which  is 
"not  the  putting  away  of  the  flltli  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God." 

CHAPTER    XI. 

Ver.  1-32.   An  Exhortation  to  Obedience.   1.  Tliere- 
fore  thou  shalt  love  the  Lord  thy  God,  and  keep  his 

charge— The  reason  of  the  frequent  repetition  of  tlie 
same  or  similar  counsels  is  to  be  traced  to  the  infantine 
character  and  state  of  the  church,  which  required  line 
upon  line  and  precept  upon  precept.  Besides,  the  Israel- 
ites were  a  headstrong  and  perverse  people,  impatient  of 
control,  prone  to  rebellion,  and,  from  their  long  stay  in 
Egypt,  so  violently  addicted  to  idolatry,  that  they  ran 
imminent  risk  of  being  seduced  by  the  religion  of  the 
country  to  which  they  were  going,  which,  in  its  charac- 
teristic features,  bore  a  strong  resemblance  to  that  of  the 
country  they  had  left.  2-9.  I  speak  not  to  your  chil- 
dren, tvhlch  have  not  known  .  .  .  hut  your  eyes  have 
seen  all  the  great  acts  of  the  Lord  w^hlcli  lie  did— 
Moses  is  here  giving  a  brief  summary  of  the  marvels  and 
miracles  of  awful  judgment  which  God  had  wrought  in 
effecting  their  release  from  the  tyranny  of  Pharaoh,  as 
well  as  those  which  had  taken  place  in  the  wilderness ; 
and  he  knew  that  he  might  dwell  upon  these,  for  he  was 
addressing  many  who  had  been  witnesses  of  those  ap- 
palling incidents.  For  it  will  be  remembered  that  the 
Divine  threatening  that  they  should  die  in  the  wilder- 
jiess.  and  its  execution,  extended  only  to  males  from  20 
12S 


years  and  upward,  who  were  able  to  go  forth  to  war.  No 
males  under  20  years  of  age,  no  females,  and  none  of  the 
tribe  of  Levi,  were  objects  of  the  denunciation  (see  Num- 
bers 14.28-30;  16.49).  There  might,  therefore,  have  been 
many  thousands  of  the  Israelites  at  that  time  of  whom 
Moses  could  say,  "  Your  eyes  have  seen  all  the  gi-eat  acts 
which  He  did;"  and  with  regard  to  those  the  historic  re- 
view of  Moses  was  well  calculated  to  stir  up  their  minds 
to  the  duty  and  advantages  of  obedience.  10-13.  For  the 
land,  wlklther  thou  goest  In  to  possess  It,  is  not  as  the 
land  of  Egypt,  from  -whence  ye  canie  out — The  physi- 
cal features  of  Palestine  present  a  striking  contrast  to 
those  of  the  land  of  bondage.  A  widely  extending  plain 
forms  the  cultivated  portion  of  Egypt,  and  on  the  greater 
pai-t  of  tills  low  and  level  country  rain  never  falls.  This 
natural  want  is  supplied  by  the  annual  overflow  of  the 
Nile,  and  by  artificial  means  from  the  same  source,  when 
the  river  has  receded  within  its  customary  channel. 
Close  by  the  bank  the  process  of  irrigation  is  very  simple. 
The  cultivater  opens  a  small  sluice  on  the  edge  of  the 
square  bed  in  which  seed  has  been  sown,  making  drill 
after  drill ;  and  when  a  sufllcient  quantity  of  water  has 
poured  In,  he  shuts  it  up  with  his  foot.  Where  the 
bank  is  high,  the  water  is  drawn  up  by  hydraulic  engines, 
of  which  there  are  three  kinds  used,  of  different  power, 
according  to  the  subsidence  of  the  stream.  Tlie  water  is 
distributed  in  small  channels  or  earthen  conduits,  simple 
in  construction,  worked  by  the  foot,  and  formed  with  a 
mattock  by  the  gardener  who  directs  their  course,  and 
which  are  banked  up  or  opened,  as  occasion  may  require, 
by  pressing  in  the  soil  with  the  foot.  Thus  was  the  land 
watered  in  which  the  Israelites  had  dwelt  so  long.  Such 
vigilance  and  laborious  industry  would  not  be  needed  in 
tlie  promised  land,  for  instead  of  being  visited  only  at 
one  brief  season,  and  left  during  the  rest  of  the  year 
under  a  withering  blight,  every  season  it  would  enjoy 
the  benign  influences  of  a  genial  climate;  the  hills  would 
attract  the  frequent  clouds,  and  in  the  refreshing  shoM'era 
the  blessing  of  God  would  especially  rest  upon  the  land. 
A  land  whlcli  the  Lord  thy  God  caretli  for — i.  e.,  water- 
ing it,  as  it  were,  with  His  own  hands,  without  hanaan 
aid  or  mechanical  means.  14.  The  first  i*aln  and  the 
latter  rain — The  early  rain  commenced  in  autumn,  i.  e 
chiefly  during  the  months  of  September  and  Octobei 
while  the  latter  rain  fell  in  the  spring  of  the  year,  i.e 
during  the  months  of  March  and  April.  It  is  true  that 
occasional  showers  fell  all  the  winter;  but,  at  the  au- 
tumnal and  vernal  seasons,  they  were  more  frequent, 
copious,  and  important;  for  the  early  rain  was  necessary, 
after  a  hot  and  protracted  summer,  to  prepare  the  soil  for 
receiving  the  seed;  and  the  latter  rain,  which  shortly 
preceded  the  harvest,  was  of  the  greatest  use  in  invigor- 
ating the  languishing  powers  of  vegetation.  (Jeremiah 
5.24;  Joel  11.23;  Amos  4.7;  James  5.7.)  15-ir.  1  wlU 
send  grass  In  thy  fields  for  thy  cattle— Undoubtedly 
the  special  blessing  of  the  former  and  the  latter  rain 
was  one  principal  cause  of  the  extraordinary  fertility  of 
Canaan  in  ancient  times.  That  blessing  was  promised  to 
the  Israelites  as  a  temporal  reward  for  their  fidelity  to 
the  national  covenant.  It  was  threatened  to  be  with- 
drawn on  their  disobedience  or  apostasy;  and  most  sig- 
nally is  the  execution  of  that  threatening  seen  In  the 
present  sterility  of  Palestine.  Mr.  Lowthian,  an  English 
farmer,  who  was  struck  during  his  journey  from  Joppa  to 
Jerusalem  by  not  seeing  a  blade  of  grass,  where  even  in 
the  poorest  localities  of  Britain  some  wild  vegetation  la 
found,  directed  his  attentton  particularly  to  the  subject, 
and  pursued  the  inquiry  during  a  month's  residence  in 
Jerusalem,  where  he  learned  that  a  miserably  small 
quantity  of  milk  is  daily  sold  to  the  inhabitants  at  a 
dear  rate,  and  that  chiefly  asses'  milk.  "Most  clearly," 
says  he,  "did  I  perceive  that  the  barrenness  of  large 
portions  of  the  country  was  owing  to  the  cessation  of  the 
early  and  latter  rain,  and  that  the  absence  of  grass  and 
flowers  made  it  no  longer  the  land  (i>.  9)  flowing  with 
milk  and  honey."  18-35.  lay  up  these  my  -^vords  In 
your  heart  and  In  your  soul,  and  bind  tliem — (See  on 
ch.  6.  8.)    every  place  whereon  the  soles  of  your  fee4 


Monuments  of  Idolatry  to  be  Destroyed.      DEUTERONOMY   XII,  XIII. 


Blood  Prohibited. 


Bliall  tread  slioll  be  youxM — not  as  if  the  Jews  should  be 
lords  of  the  world,  but  of  every  place  within  the  prom- 
ised land.  It  sliould  be  granted  to  them,  and  possessed 
by  them,  on  conditions  of  obedience :— from  tUe  -wilder- 
ness—the Arabah  on  the  south ;  L.el>awou— the  northern 
limit;  Eupliratea— their  boundary  on  the  east;  their 
grant  of  dominion  extended  so  far.  and  tlie  right  was  ful- 
filled to  Solomon,  even  unto  the  uttermost  sea — the 
Mediterranean,  HG-SH.  BeUold,  1  set  before  you  this 
day  a  blessing  and  a  curse — (See  on  ch.  27. 11.) 

CHAPTER   XII. 

Ver.  1-15.  Monuments  of  Idolatry  to  be  Destroyed. 
1.  Tliese  are  the  statutes  and  judgments  tvliicli  ye 
shall  observe— Having  in  the  preceding  eliapter  incul- 
cated upon  the  Israelites  the  general  obligation  to  fear 
and  love  God,  Moses  here  enters  into  u  detail  of  some  spe- 
cial duties  they  were  to  practise  on  their  obtaining  pos- 
session of  the  promised  land.  2.  Ye  shall  utterly  de- 
stroy all  the  places  -wherein  the  nations  -wlxich  ye 
shall  possess  serve  their  gods— Tliis  divine  command 
was  founded  on  the  tendencies  of  human  nature;  for  to 
remove  out  of  sight  everything  that  had  been  associated 
with  idolatry,  that  it  might  never  be  spoken  of,  and  no 
vestige  of  it  remain,  was  the  only  eflfectual  way  to  keep 
the  Israelites  from  temptations  to  it.  It  is  observable  that 
Moses  does  not  make  any  mention  of  temples,  for  such 
buildings  were  not  in  existence  at  that  early  period.  The 
"places"  chosen  as  the  scene  of  heathen  worsliip  were 
situated  either  on  the  summit  of  a  lofty  mountain,  or  on 
some  artificial  mound,  or  in  a  giove,  planted  witli  partic- 
ular trees,  such  as  oaks,  poplars,  and  elms  (Isaiali  57.5-7; 
Hosea  4. 13).  The  reason  for  the  selection  of  sucli  sites  was 
both  to  secure  retirement  and  to  direct  the  attention  up- 
ward to  heaven;  and  the  "  place"  was  nothing  else  than 
a  consecrated  enclosure,  or  at  most,  a  canopy  or  screen 
from  the  weather.  3.  ye  shall  ovcrthro-w  their  altars — 
Piles  of  turf  or  small  stones,  and  break  tlieir  pillars— 
Before  the  art  of  sculpture  was  known,  the  statues  of  idols 
were  only  rude  blocks  of  coloured  stones.  5-15.  unto  the 
place  ^vhich  the  Lord  thy  God  shall  choose  to  put  his 
name  there  .  .  .  thou  shalt  come — They  were  forbidden 
to  worship  either  in  the  impure  superstitious  manner  of 
the  heathen,  or  in  any  of  the  places  frequented  by  them. 
A  particular  place  for  the  general  rendezvous  of  all  the 
tribes  would  be  chosen  by  God  himself;  and  the  choice  of 
one  common  place  for  the  solemn  rites  of  religion  was  an 
act  of  divine  wisdom,  for  the  security  of  the  true  religion ; 
It  was  admirably  calculated  to  prevent  tlie  corruption 
which  would  otherwise  have  crept  in  from  their  frequent- 
ing groves  and  high  hills— to  preserve  uniformity  of  wor- 
ship, and  keep  alive  their  faith  in  Him  to  whom  all  their 
sacrifices  pointed.  The  place  was  successively  Mizpeh, 
Shiloh,  and  especially  Jerusalem ;  but  in  all  the  references 
made  to  it  by  Moses,  the  name  is  never  mentioned ;  and 
this  studied  silence  was  maintained  partly  lest  the  Ca- 
naanltes  witliin  whose  territories  it  lay  miglit  have  con- 
centrated their  forces  to  frustrate  all  hopes  of  obtaining 
It;  partly  lest  the  desire  of  possessing  a  place  of  such 
Importance  might  have  become  a  cause  of  sti-ife  or  rivalry 
amongst  the  Hebrew  tribes,  as  about  the  appointment  to 
the  priesthood  (Numbers  16).  7.  There  ye  shall  cat  bc- 
lore  the  Lord— Of  the  things  mentioned  (v.  6);  but  of 
course,  none  of  the  parts  assigned  to  the  priests  before  the 
Lord— in  the  place  where  the  sanctuary  should  be  estab- 
lislied,  and  in  those  parts  of  the  Holy  City  which  the 
people  were  at  liberty  to  frequent  and  inhabit.  13.  Ye 
shall  rejoice  before  the  Lord  your  God,  ye,  your  sons, 
and  your  danghtei^s,  Ac  — Hence  it  appears,  that 
althougli  males  only  were  commanded  to  appear  before 
God  at  the  annual  solemn  feasts  (Exodus  23. 17),  the  women 
were  allowed  to  accompany  them  (1  Samuel  1. 3-23).  15. 
Notwithstanding  thou  mayest  kill  and  eat  flesh  in 
all  thy  gates— Every  animal  designed  for  food,  whether 
ox,  goat,  or  lamb,  was  during  the  abode  in  the  wilderness 
ordered  to  be  slain  as  a  peace  offering  at  the  door  of  the 
tabernacle;  Its  blood  to  be  sprinkled,  and  its  tat  burnt 
9 


upon  the  altar  by  the  priest.  The  encampment,  being 
then  round  about  the  altar,  made  this  practice,  appointed 
to  prevent  idolatry,  easy  and  practicable.  But  on  the 
settlement  in  the  promised  land,  the  obligation  to  slay  at 
the  tabernacle  was  dispensed  with,  and  the  people  left  at 
liberty  to  prepare  their  meat  in  tlieir  cities  or  homes,  ac- 
cording to  the  blessing  of  tlie  Lord  thy  God  -which  lie 
hath  given  thee— t.  e.,  the  style  of  living  should  be  ac- 
commodated to  one's  condition  and  means— profuse  and 
riotous  indulgence  can  never  secure  the  Divine  blessing. 
tlie  unclean  and  the  clean  may  eat  thereof— The  un- 
clean here  are  those  who  were  under  some  slight  defile- 
ment, which,  without  excluding  them  from  society,  yet 
debarred  them  from  eating  any  of  the  sacred  meats  (Lev- 
iticus 7.20).  They  were  at  liberty  freely  to  partake  of 
common  articles  of  food,  of  the  roebuck— the  gazelle. 
and  as  of  the  hart — The  Syrian  deer  {Cervus  barbatvji) 
is  a  species  between  our  red  and  fallow  deer,  distinguished 
by  the  want  of  a  bis-antler,  or  second  branch  on  the  horns, 
reckoning  from  below,  and  for  a  spotted  livery  which  is 
eflSiced  only  in  the  third  or  fourth  year.  [Biblical  Cy- 
clopedia.] 

Ver.  16-25.  Blood  Prohibited.  Ye  shall  not  eat  the 
blood ;  ye  shall  pour  it  upon  the  earth  as  ivater— The 
prohibition  against  eating  or  drinking  blood  as  an  un- 
natural custom  accompanied  the  announcement  of  the 
Divine  grant  of  animal  flesli  for  food  (Genesis  9. 4),  and 
the  prohibition  was  repeatedly  renewed  by  Moses  with 
reference  to  the  great  objects  of  the  law  (Leviticus  17.2), 
the  prevention  of  idolatry,  and  the  consecration  of  the 
sacrificial  blood  to  God.  In  regard,  however,  to  the  blood 
of  animals  slain  for  food,  it  might  be  shed  without  cere- 
mony, and  poured  on  the  ground  as  a  common  thing  like 
water — only  for  the  sake  of  decency,  as  well  as  for  pre- 
venting all  risk  of  idolatry,  it  was  to  be  covered  over 
with  earth  (Leviticus  17. 13),  in  opposition  to  the  practice 
of  heathen  sportsmen,  wlio  left  it  exposed  as  an  oflering 
to  tlie  god  of  the  chase.  33-28.  Even  as  the  roebuck 
and  the  hart  is  eaten,  so  shalt  thou  eat  them,  Ac- 
Game  when  procured  in  the  wilderness  had  not  been  re- 
quired to  be  brought  to  the  door  of  the  tabernacle.  The 
people  were  now  to  be  as  free  in  the  killing  of  domestic 
cattle  as  of  wild  animals.  The  permission  to  hunt  and 
use  venison  for  food  was  doubtless  a  great  boon  to  the 
Israelites,  not  only  in  the  wilderness,  but  on  their  settle- 
ment in  Canaan,  as  the  mountainous  ranges  of  Lebanon, 
Carnael,  and  Gilead,  on  which  deer  abounded  in  vast  num- 
bers, would  thus  furnish  them  with  a  plentiful  and  lux- 
uriant repast. 

Ver.  26-32.  Holy  Things  to  be  Eaten  in  the  Holy 
Place.  Only  thy  holy  things  which  thou  hast— The 
tithes  mentioned  (v.  17)  are  not  to  be  considered  ordinary 
tithes,  which  belonged  to  the  Levites,  and  of  which  pri- 
vate Israelites  had  a  right  to  eat;  but  they  are  other  ex- 
traordinary tithes  or  gifts,  which  the  people  carried  to  the 
sanctuary  to  be  presented  as  peace  offerings,  and  on  which, 
after  being  offered,  and  the  allotted  portion  given  to  the 
priest,  they  feasted  with  their  families  and  friends  (Levit- 
icus 27. 30).  39-33.  Take  heed  to  thyself  that  thou  be 
not  snared  by  folio-wing  tliem  .  .  .  saying,  Ho-w  did 
these  nations  serve  their  godsl— Tlie  Israelites,  influ- 
enced by  superstitious  fear,  too  often  endeavoured  to  pro- 
pitiate the  deities  of  Canaan.  Their  Egyptian  education 
had  early  impressed  that  bugbear  notion  of  a  set  of  local 
deities,  who  expected  their  dues  of  all  who  came  to  in- 
habit the  country  which  they  honoured  with  their  pro- 
tection, and  severely  resented  the  neglect  of  payment  in 
all  new-comers.  [Warburton.]  Taking  into  considera- 
tion the  prevalence  of  this  idea  among  them,  we  see  tliat 
against  an  Egyptian  influence  was  directed  the  full  force 
of  the  wholesome  caution  with  which  this  chapter  closes. 

CHAPTER  XIII. 

Ver.  1-5.  Enticers  to  Idolatry  to  be  put  to  Death. 
1.  If  there  arise  amongst  you  a  prophet — ^The  special 
counsels  which  follow  arose  out  of  the  general  precept 
contained  in  the  last  verse  of  the  preceding  chapter  ■  and 

129 


Enticers  to  Idolatry  to  be  Slain. 


DEUTERONOMY  XIV,  XV.     What  May  and  what  may  Not  be  Eatm. 


the  purport  of  them  Is,  that  every  attempt  to  seduce 
others  from  the  course  of  duty  which  that  Divine  stand- 
ard of  faith  and  worship  prescribes  must  not  only  be 
Btrenuously  resisted,  but  the  seducer  punished  by  the  law 
of  the  land.  This  is  exemplified  in  three  cases  of  entice- 
ment to  idolatry,  a  propHet— t.  e.,  some  notable  person 
laying  claim  to  the  character  and  authority  of  the  pro- 
phetic office  (Numbers  12.  6 ;  1  Samuel  10.  6),  performing 
feats  of  dexterity  or  power  in  support  of  his  pretensions, 
or  even  predicting  events  which  occurred  as  he  foretold  ; 
as,  for  instance,  an  eclipse  which  a  knowledge  of  natural 
science  might  enable  him  to  anticipate  (or,  as  Caiaphas, 
John  18. 14).  Should  the  aim  of  such  a  one  be  to  seduce 
the  people  from  the  worship  of  the  true  God,  he  is  an  im- 
postor, and  must  be  put  to  death.  No  prodigy,  however 
wonderful,  no  human  authority,  however  great,  should 
be  allowed  to  shake  their  belief  in  the  Divine  character 
and  truth  of  a  religion  so  solemnly  taught  and  so  awfully 
attested  (cf.  Galatians  1.  8).  The  modern  Jews  appeal  to 
this  passage  as  justifying  their  rejection  of  Jesus  Christ. 
But  he  possessed  all  the  characteristics  of  a  true  prophet, 
and  he  was  so  far  from  alienating  the  people  from  God 
and  his  worship,  that  the  grand  object  of  his  ministry  was 
to  lead  to  a  purer,  more  spiritual  and  perfect  observance 
of  the  law. 

Ver.  6-18.  Without  regard  to  Nearness  of  Rela- 
tion. 6.  If  thy  brotUer  .  .  .  entice  thee  secretly— This 
term  being  applied  very  loosely  in  all  Eastern  countries 
(Genesis  20. 13),  other  expressions  are  added  to  intimate 
that  no  degree  of  kindred,  however  intimate,  should  be 
allowed  to  screen  an  enticer  to  idolatry,  to  conceal  his 
crime,  or  protect  his  person;  piety  and  duty  must  over- 
come aflfection  or  compassion,  and  an  accusation  must  be 
lodged  before  a  magistrate.  9.  thou  shalt  surely  UUl 
him— not  hastily,  or  in  a  private  manner,  but  after  trial 
and  conviction ;  and  his  relative,  as  informer,  was  to  cast 
the  first  stone  (see  on  ch.  17.  7;  Acts  7.  58).  It  is  manifest 
that  what  was  done  in  secret  could  not  be  legally  proved 
by  a  single  informer;  and  hence  Jewish  writers  say,  that 
spies  were  set  in  some  private  part  of  the  house,  to  hear 
the  conversation  and  watch  the  conduct  of  a  person  sus- 
pected of  idolatrous  tendencies,  ia-18.  certain  men, 
the  clilldren  of  Belial— lawless,  designing  demagogues 
(Judges  19.  22;  1  Samuel  1. 16;  2o.  25),  who  abused  their  in- 
fluence to  withdraw  the  inhabitants  of  the  city  to  idol 
worship.  14.  Then  shalt  thou  Inquire— i.  e.,  the  magis- 
trate, to  whom  it  oflScially  belonged  to  make  the  neces- 
sary investigation;  and,  in  the  event  of  the  report  prov- 
ing true,  the  most  summary  proceedings  were  to  be  com- 
menced against  the  apostate  inhabitants.  The  law  in 
this  chapter  has  been  represented  as  stern  and  sanguin- 
ary, but  it  was  in  accordance  with  the  national  constitu- 
tion of  Israel.  God  being  their  King,  idolatry  was  trea- 
son, and  a  city  turned  to  idols  put  itself  into  a  st.ite,  and 
Incurred  the  punishment,  of  rebellion.  16.  it  shall  he  an 
heap  for  ever  5  it  shall  not  he  huilt  again— Its  ruins 
shall  be  a  permanent  monument  of  the  Divine  justice, 
and  a  beacon  for  the  warning  and  terror  of  posterity.  IT. 
Tliere  shall  cleave  nauglit  of  the  cursed  thing  to  thine 
hand— No  spoil  shall  be  taken  from  a  city  thus  solemnly 
devoted  to  destruction.  Every  living  creature  must  be 
put  to  the  sword— everything  belonging  to  it  reduced  to 
ashes— that  nothing  but  its  infamy  may  remain. 


CHAPTER   XIV. 

Ver.  1,  2.  God's  People  mttst  not  Disfigure  them- 
selves IN  Mourning,  l.  Ye  shall  not  cut  yourselves 
.  .  .  for  the  dead— It  was  a  common  practice  of  idolaters, 
both  on  ceremonious  occasions  of  their  worship  (1  Kings 
18.  28),  and  at  funerals  (cf.  Jeremiah  16.  6;  41.  5),  to  make 
ghastly  incisions  on  their  faces,  and  other  parts  of  their 
persons,  with  their  finger  nails  or  sharp  instruments. 
Ihe  making  a  large  bare  space  between  tlie  eyebrows  was 
another  heathen  custom  in  honour  of  the  dead  (see  on 
Leviticus  19.  27,  28;  21.  5).  Such  indecorous  and  degrading 
usages,  being  extravagant  and  unnatural  expressions  of 
130 


hopeless  sorrow  (1  Thessalonians  4. 13),  were  to  be  carefully 
avoided  by  the  Israelites,  as  derogatory  to  the  character, 
and  inconsistent  with  the  position  of  those  who  were  the 
people  of  God. 

Ver.  3-21.  What  may  be  Eaten,  and  what  not. 
Tliou  glialt  not  eat  any  ahominahle  thing — i.  e.,  any- 
thing forbidden  as  unclean  (see  on  Leviticus  11).  Of 
Beasts.  4-8.  The  hart — (see  on  ch.  12.  15.)  fallo-»v  deer 
—the  Hebrew  word  (Jachmur)  so  rendered,  does  not  re- 
present the  fallow  deer,  which  is  unknown  in  Western 
Asia,  but  an  antelope  (Oryx  leucoryx),  called  by  the 
Arabs,  Jazmar.  It  is  of  a  wiiite  colour,  black  at  the  ex- 
tremities, and  a  bright  red  on  the  thighs.  It  was  used  at 
Solomon's  table,  -wiltl.  goat— The  word  akko  is  different 
from  that  commonly  used  for  a  wild  goat  (1  Samuel  24.  2 ; 
Psalm  104. 18 ;  Proverbs  5. 19),  and  it  is  supposed  to  be  a 
goat-deer,  having  the  body  of  a  stag,  but  the  head,  horns, 
and  beard  of  a  goat.  An  animal  of  this  sort  is  found  in 
the  East,  and  called  Lerwee.  [Shaw's  Travels.]  pygarg 
—a  species  of  antelope  (Oryx  addax)  with  white  buttocks, 
wreathed  horns  two  feet  in  length,  and  standing  about 
three  feet  seven  inches  high  at  the  shoulders.  It  is  com- 
mon in  the  tracks  which  the  Israelites  had  frequented. 
[Shaw.]  wild  ox— supposed  to  be  the  Nubian  Oryx, 
which  differs  from  the  Oryx  leucoryx,  formerly  men- 
tioned, by  its  black  colour;  and  it  is,  moreover,  of  larger 
stature,  and  a  more  slender  frame,  with  longer  and  more 
curved  horns.  It  is  called  Bekkar-El-  Wash  by  the  Arabs, 
chamois— rendered  by  tlie  Sept.  Cameleopard,  but,  by 
others  who  rightly  judge  it  must  have  been  an  animal 
more  familiar  to  tiie  Hebrews,  it  is  thouglit  to  be  the 
Kebsch  (Ovis  tragelaphus),  rather  larger  than  a  common 
sheep,  covered  not  with  wool,  but  with  reddish  hair — a 
Syrian  sheep-goat.  Of  Birds.  11-20.  Of  all  clean  hirds 
ye  shall  eat — (see  on  Leviticus  11.  21.)  13.  glede— thought 
to  be  the  same  as  that  rendered  Vulture  (Leviticus  11. 14). 
the  cucho-w — more  probably  the  sea-gull,  the  s-wan — 
rather  the  goose  (Michaelis).  gier-eagle— Tlie  Hebrew 
word  Rachemah  is  manifestly  identical  with  Rac?iamah, 
the  name  which  the  Arabs  give  to  the  common  vulture 
of  Western  Asia  and  Egypt.  (Neophron  percnopterus.) 
cormorant — rather  the  Plungeon;  a  sea-fowl,  the  lap- 
■»ving— the  upupa  or  hoop:  a  beautiful  bird,  but  of  tlie 
most  unclean  habits.  31.  Thou  slialt  not  eat  of  any 
thing  that  dieth  of  itself— (see  on  Leviticus  17.  15;  22.  8.) 
thou  shalt  give  it  unto  the  stranger  that  is  in  tlvy 
gates— not  a  proselyte,  for  he,  as  well  as  an  Israelite,  waa 
subject  to  this  law;  but  a  heathen  traveller  or  sojourner. 
thou  slialt  not  seethe  a  kid  in  his  motliei-'s  milU — 
This  Is  the  third  place  in  which  the  proliibition  is  re- 
peated. It  was  pointed  against  an  annual  pagan  cere- 
mony (see  on  Exodus  23.  19;  34.  26).  a»-27.  Thou  shalt 
truly  tithe  all  the  Increase  of  thy  seed — Tlie  dedication 
of  a  tenth  part  of  the  year's  produce  in  every  thing  was 
then  a  religious  duty.  It  was  to  be  brought  as  an  offer- 
ing to  the  sanctuary;  and,  where  distance  prevented  its 
being  taken  in  kind,  it  was  by  this  statute  convertible 
into  money.  28-29.  At  the  end  of  three  years,  the  l<e- 
vltc  shall  come,  &c.— The  Levites  having  no  inheritance 
like  the  other  tribes,  the  Israelites  were  not  to  forget 
them,  but  honestly  to  tithe  their  increase.  Besides  the 
tenth  of  all  the  land  produce,  they  had  forty-eight  cities, 
with  the  surrounding  grounds,  "the  best  of  the  land," 
and  a  certain  proportion  of  the  sacrifices  as  their  allotted 
perquisites.  They  had,  therefore,  if  not  an  aflJuent,  yet  a 
comfortable  and  independent,  fund  for  their  support. 


CHAPTER    XV. 

Ver.  1-11.  The  Seventh  Year  a  Year  of  Release 
FOR  THE  Poor.  l.  at  the  end  of  every  seven  years*—. 
During  the  last  of  the  seven,  i.  e.,  the  sabbatical  year  (Ex- 
odus 21. 2 ;  23. 11 ;  Leviticus  25. 4 ;  Jeremiah  34. 14).  2.  Every 
creditor  that  lendeth  aught  unto  his  neiglibour  shall 
release  It — not  by  an  absolute  discharge  of  the  debt,  but 
by  passing  over  that  year  without  exacting  pajment. 
The  relief  was  temporary  and  peculiar  to  that  year  dur* 


ffebrew  Servants'  Freedom. 


DEUTEEONOMY  XVI. 


The  Feast  of  the  Passover. 


Ing  which  there  was  a  total  suspension  of  agricultural 
labour,    he  shall  not  exact  It  of  Ills  brother— r.  e.,  an 

Israelite,  so  called  in  opposition  to  a  stranger  or  foreigner. 
because  It  Is  called  tlie  Lord's  release— The  reason  for 
acquitting  a  debtor  at  that  particular  period  proceeded 
from  obedience  to  the  command,  and  a  regard  for  the 
honour,  of  God;  an  acknowledgment  of  holding  their 
property  of  Him,  and  gratitude  for  His  kindness.  3.  Of 
a  forelgiier  thon  mayest  exact  it  again— Admission  to 
all  the  religious  privileges  of  the  Israelites  was  freely 
granted  to  heathen  proselj'tes,  thougli  this  spiritual  in- 
corporation did  not  always  Imply  an  equal  participation 
of  civil  rights  and  privileges  (Leviticus  2-5.44;  Jei-emiah 
34.14;  cf.  1  Chronicles  22.  2 ;  2  Chronicles  2. 17).  4.  save 
tvheu  there  shall  be  no  poor  man  among  yon — Appa- 
rently a  qualifying  clause  added  to  limit  the  application 
of  the  foregoing  statement;  so  that  "the  brotlier"  to  be 
released  pointed  to  a  poor  borrower,  wliereas  it  is  implied 
that  If  he  were  rich  the  restoration  of  the  loan  might  be 
demanded  even  during  that  year.  But  the  words  may 
properly  be  rendered  (as  on  marg.)  to  the  end,  in  order  that 
there  may  be  no  poor  among  you — i.  e.,  that  none  be  reduced 
to  inconvenient  straits  and  poverty  by  unseasonable  ex- 
action of  debts  at  a  time  when  tliere  was  no  labour  and 
no  produce,  and  that  all  may  enjoy  comfort  and  pros- 
perity, which  will  be  the  case  througli  the  special  blessing 
of  God  on  the  land,  provided  they  are  obedient.  7-11.  If 
there  be  among  you  a  poor  man  .  .  .  thou  shalt  not 
harden  thine  heart — Lest  tlie  foregoing  law  should  pre- 
vent the  Israelites  lending  to  the  poor,  Moses  here  admon- 
ishes them  against  so  mean  and  selfish  a  spirit,  and  ex- 
horts them  to  give  in  a  liberal  spirit  of  charity  and  kind- 
ness, which  will  secure  the  Divine  blessing  (Romans  12.  8; 
2  Corinthians  9.  7).  11.  For  the  poor  shall  never  cease 
out  of  the  land— Although  every  Israelite  on  the  con- 
quest of  Canaan  became  the  owner  of  property,  yet  in  tlie 
providence  of  God  who  foresaw  tlie  event,  it  was  permit- 
ted, partly  as  a  punishment  of  disobedience,  and  partly 
for  the  exercise  of  benevolent  and  charitable  feelings, 
that  "  the  poor  should  never  cease  out  of  the  land." 

12-19.  Hebrew  Servants'  Freedom.  13.  If  thy  bro- 
ther, an  Hebrew  man,  or  an  Hebre-w  woman,  be  sold 
nnlo  thee- The  last  extremity  of  an  insolvent  debtor, 
when  his  house  or  land  was  not  sufficient  to  cancel  his 
debt,  was  to  be  sold  as  a  slave  with  his  family  (Leviticus 
2.3.39;  2  Kings  4.1;  Nehemiah  5.1-13;  Job  24.9;  MattheAV 
18.2-5).  The  term  of  servitude  could  not  last  beyond  six 
years;  they  obtained  tlieir  freedom  either  after  six  years 
from  the  time  of  their  sale,  or  before  the  end  of  the  seventh 
year;  and  at  the  year  of  jubilee,  such  slaves  were  emanci- 
pated, although  their  six  years  of  service  were  not  com- 
pleted. 13-15.  Thou  Shalt  not  let  him  go  away  empty 
—A  seasonable  and  wise  provision  for  enabling  a  poor  un- 
fortunate to  regain  his  original  status  in  society,  and  the 
motive  urged  for  his  kindness  and  humanity  to  the  He- 
brew slave,  was  the  remembrance  that  the  whole  nation 
was  once  a  degraded  and  persecuted  band  of  helots  in 
Egypt.  Thus,  kindness  towards  their  slaves,  unparalleled 
elsewhere  in  tliose  days,  was  inculcated  by  the  Mosaic 
law;  and  in  all  their  conduct  towards  peisons  in  that  re- 
duced condition,  leniency  and  gentleness  were  eiaforced 
by  an  appeal  which  no  Israelite  could  resist.  16, 17.  If 
lie  say  unto  thee,  1  will  not  go  away  from  thee— If 
they  declined  to  avail  themselves  of  the  privilege  of  re- 
lease, and  cliose  to  remain  with  their  master,  then  by  a 
peculiar  form  of  ceremony  they  became  a  party  to  the 
transaction,  voluntarily  sold  themselves  to  their  employer 
and  continued  in  his  service  till  death.  18.  he  hath  been 
worth  a  douUle-htred  servant  to  thee— i.  e.,  he  Is  en- 
titled to  double  wages,  because  his  service  was  more  ad- 
vantageous to  you,  being  both  without  wages  and  for  a 
length  of  time,  whereas  hired  servants  were  engaged 
yearly  (Leviticus  25.53),  or  at  most  for  three  years  (Isaiah 
16. 14).  19.  AU  the  firstling  males  of  thy  herd  and  of 
thy  llocU  thou  shalt  sanctify  unto  the  Lord  thy  God— 
(See  on  F:xodus  22.  30.)  thou  shalt  do  no  work  with  the 
AnUlng  of  thy  bullock— t.  c,  the  second  firstlings  (see 
on5h.l2L17,18:  14.23).  ^    ^ 


CHAPTER    XVI. 

Ver.  1-22.  The  Feast  of  the  Passover.  1.  Observe 
the  month  of  Abib— or  first-fruits.  It  comprehended  the 
latter  part  of  our  March  and  the  beginning  of  April. 
Green  ears  of  the  barley,  which  M'ere  then  filled,  were 
offered  as  first-fruits,  on  the  second  day  of  the  passover. 
for  in  the  mouth  of  Abib  the  Lord  thy  God  biowght 
thee  out  of  Egypt  by  night— This  statement  is  appa- 
rently at  variance  with  the  prohibition  (Exodus  12.  22),  as 
well  as  with  the  recorded  fact  that  their  departure  took 
place  in  themonMX<7(Exodusl3.  3;  Numbers  33. 3).  But  it  is 
susceptible  of  easy  reconciliation.  Pharaoh's  permission, 
the  first  step  of  emancipation,  was  extorted  during  the 
night,  the  preparations  for  departure  commenced,  the 
rendezvous  at  Rameses  made,  and  the  march  entered  on 
in  the  morning.  3.  Thou  shalt  therefore  sacriiice  the 
passover— not  the  paschal  lamb,  which  was  strictly  and 
properly  the  Passover.  Tlie  whole  solemnity  is  here 
meant,  as  is  evident  from  the  mention  of  the  additional 
victims  that  required  to  be  offered  on  the  subsequent  days 
of  the  feast  (Numbers  28.18,19;  2  Chronicles  35.8,9),  and 
from  the  allusion  to  the  continued  use  ol  unleavened 
bread  for  seven  days,  whereas  the  passover  itself  was  to 
be  eaten  at  once.  Tlie  words  before  us  aie  equivalent  to 
"  thou  shalt  observe  tlie  feast  of  the  passover."  thou 
shalt  not  eat  unleavened  bread- a  sour,  unpleasant, 
unwliolesome  kind  of  bread,  designed  to  be  a  memorial 
of  their  Egyptian  misery,  and  of  the  haste  with  which 
they  departed,  not  allowing  time  for  their  morning  dough 
to  ferment.  5,  6.  Thou  mayest  not  sacrifice  tlie  pass.< 
over  within  any  of  thy  gates— The  passover  Vi'as  to  bo 
observed  nowhere  but  in  the  court  of  the  tabernacle  or 
temple,  as  It  was  not  a  religious  feast  or  sacramental  oc- 
casion merely,  but  an  actual  sacrifice  (Exodus  12.  27 ;  23. 18 ; 
3rf.  2.5).  The  blood  had  to  be  sprinkled  on  the  altar  and  in 
the  place  where  tlie  true  Passover  was  afterwards  to  be 
sacrificed  for  us  at  even,  at  the  going  down  of  the  sun— 
lit.,  between  the  evenings,  at  the  season  —  i.  e.,  tYie 
month  and  day,  though  not  perhaps  tlie  precise  hour. 
The  Immense  number  of  victims  that  iiad  to  be  Immolated 
on  the  eve  of  the  passover— t.  e.,  within  a  spaoe  of  four 
hours — has  appeared  to  some  writers  a  great  difficulty. 
But  the  large  numberof  officiating  priests,  their  dexterity 
and  skill  In  the  preparation  of  tlie  sacrifices,  the  wide 
range  of  the  court,  the  extraordinary  dimensions  of  the 
altar  of  burnt  offering  and  orderly  method  of  conducting 
the  solemn  ceremonial,  rendered  it  easy  to  do  that  In  a 
few  hours,  which  would  otherwise  have  required  as  many 
days.  7.  thou  shalt  roast  and  eat  it— (See  on  Exodus 
12.  8 ;  cf.  2  Chronicles  35.  13.)  thou  shalt  turn  in  the 
morning  and  go  unto  thy  tents— The  sense  of  this 
passage,  on  the  first  glance  of  the  words,  seems  to  point  to 
the  morning  after  the  first  day— the  passover  eve.  Per- 
haps, however,  the  divinely-appointed  duration  of  this 
feast,  tine  solemn  character  and  important  object,  the 
journey  of  the  people  from  the  distant  parts  of  the  land 
to  be  present,  and  the  recorded  examples  of  their  con- 
tinuing all  the  time  (2  Chronicles  30.21;  85.17)  (though 
these  may  be  considered  extraordinary,  and  therefore 
exceptional  occasions),  may  warrant  the  conclusion  that 
the  leave  given  to  the  people  to  return  home  was  to  be  on 
the  morning  after  the  completion  of  the  seven  days. 
9-ISJ.  Sevcit  weeks  shalt  thou  number— The  feast  of 
weeks,  or  a  week  of  weeks  ;  the  feast  of  pentecost  (see 
on  Exodus  84.22;  Leviticus  23.10;  Acts  2.1),  As  on  the 
second  day  of  the  passover,  a  sheaf  of  new  barley,  reaped 
on  purpose,  was  offered,  so  on  the  second  day  of  pente- 
cost a  sheaf  of  new  wheat  was  presented  as  first-fruits 
(Exodus  23.  16;  Numbers  28.  2C),  a  freewill,  spontaneous 
tribute  of  gratitude  to  God  for  his  temporal  bounties.  This 
feast  was  instituted  in  memory  of  the  giving  of  the  law, 
that  spiritual  food  by  which  man's  soul  Is  nourished  (Deu- 
teronomy 8.  3).  13-17.  Thou  slialt  obsei-^e  the  feast  of 
tabernacles  seven  days— {See  on  Exodus  23.  IC;  Leviticus 
23.34;  Numbers  29.12.)  Various  conjectures  have  been 
formed  to  account  for  the  appointment  of  this  feast  at  the 
conclusion  of  the  whole  harvest;  some  Imagine  that  It  was 

131 


Oroves  and  Images  Forbidden. 


DEUTERONOMY  XVII. 


The  Election  aud  Duty  of  a  King. 


designed  to  remind  the  Israelites  of  tlie  time  when  they 
had  no  corn-flelds  to  reap,  but  were  daily  supplied  with 
manna;  others  think  that  it  suited  the  convenience  of 
the  people  better  than  any  other  period  of  the  year  for 
dwelling  in  booths ;  others  that  it  was  the  time  of  Moses' 
second  descent  from  the  mount;  while  a  fourth  class  are 
of  opinion  that  this  feast  was  fixed  to  the  time  of  the 
year  when  the  Word  was  made  flesh  and  dwelt— Ut.,  taber- 
nacled—amongst us  (Joshua  1. 14),  Christ  being  actually 
born  at  that  season,  in  all  the  works  of  thine  hands 
.  ,  .  rejoicp— i.  e.,  praising  God  with  a  warm  and  elevated 
heart.  According  to  Jewish  tradition,  no  marriages  were 
allowed  to  be  celebrated  during  these  great  festivals,  that 
no  personal  or  private  rejoicings  might  be  mingled  with 
the  demonstrations  of  public  and  national  gladness.  16. 
Three  times  in  a  year  shall  all  thy  males  appear  he- 
fore  the  liord  thy  God— No  command  was  laid  on  women 
to  undertake  the  journeys,  partly  from  regard  to  the 
natural  weakness  of  their  sex,  and  partly  to  their  domes- 
tic cares.  18-aO.  Judges  and  officers  shalt  thou  make— 
these  last  meant  heralds  or  bailiffs,  employed  in  execut- 
ing the  sentence  of  their  superiors,  in  all  thy  gates— 
The  gate  was  the  place  of  public  resort  among  the  Israel- 
ites and  other  Eastern  people,  where  business  was  trans- 
acted and  causes  decided.  The  Ottoman  Torte  derived  its 
name  from  the  administration  of  justice  at  its  gates.  31. 
Thou  Shalt  not  plant  thee  a  grove— a  grove  has  in 
Scripture  a  variety  of  significations— a  group  of  over- 
shadowing trees,  or  a  grove  adorned  with  altars  dedi- 
cated to  a  particular  deity,  or  a  wooden  image  in  a  grove 
(Judges  6, 25 ;  2  Kings  23.  4-6).  They  might  be  placed  near 
the  earthen  and  temporary  altars  erected  in  the  wilder- 
ness, but  they  could  not  exist  either  at  the  tabernacle  or 
temples.  They  were  places,  which,  with  their  usual  ac- 
companiments, presented  strong  allurements  to  idolatry, 
and  therefore  the  Israelites  were  prohibited  from  plant- 
ing them.  23.  neither  shalt  thon  set  up  any  image- 
erroneously  rendered  so  for  "pillar;"  pillars  of  various 
kinds,  and  materials  of  wood  or  stone  were  erected  in  the 
neighbourhood  of  altars.  Sometimes  they  were  conical 
or  oblong,  at  other  times  they  served  as  pedestals  for  the 
Btatues  of  idols.  A  superstitious  reverence  was  attached 
to  them,  and  hence  they  were  forbidden. 


CHAPTER    XVII. 

Ver.  1.  Things  Sackificed  must  be  Sound.  1.  Thou 
shalt  not  sacrifice  any  .  .  .  hiillock  or  slieep  -wherein 
Is  blentish— under  the  name  of  bullock  were  compre- 
hended bulls,  cows,  and  calves;  under  that  of  sheep, 
rams,  lambs,  kids,  he  and  she  goats.  An  ox,  from  muti- 
lation, was  inadmissible.  The  qualifications  required  in 
animals  destined  for  sacrifice  are  described  (Exodus  12.  5; 
Leviticus  1. 3). 

2-7.  Idolaters  must  be  Slain.  3-7.  If  there  be  found 
among  you  any  man  or  -woman  that  hatik  -vt'rouglit 
wickedness — The  grand  object  contemplated  in  choosing 
Israel  was  to  preserve  the  knowledge  and  worship  of  the 
one  true  God,  and  hence  Idolatry  of  any  kind,  whether  of 
the  heavenly  bodies  or  in  some  grosser  form,  is  call«d  "a 
transgression  of  His  covenant."  No  rank  nor  sex  could 
palliate  this  crime.  Everj'  reported  case,  even  a  flying 
rumour  of  the  perpetration  of  so  heinous  an  offence,  was 
to  be  judicially  examined,  and  if  proved  bj'-the  testimony 
of  competent  witnesses,  the  offender  was  to  be  taken  with- 
out the  gates  and  stoned  to  death,  the  witnesses  casting 
the  first  stone  at  him.  The  object  of  this  special  arrange- 
ment was  partly  to  deter  the  witnesses  from  making  a 
rash  accusation  by  the  prominent  part  they  had  to  act  as 
executioners,  and  partly  to  give  a  public  assurance  that 
the  crime  had  met  its  due  punishment. 

8-13.  The  Peiests  and  Judges  to  determine  Contro- 
versies. 8-13.  if  there  arise  a  matter  too  hard  for 
thee  in  Judgment— In  all  civil  or  criminal  cases,  where 
there  was  any  doubt  or  difficulty  in  giving  a  decision,  the 
local  magistrates  were  to  submit  them  by  reference  to 
•the  tribunal  of  the  Sanhedrim— the  supreme  council, 
132 


which  was  composed  partly  of  civil  and  partly  of  eccle- 
siastical persons.  "The  priests  and  Levites"  should 
rather  be  "the  priests— the  Levites;"  i.e.,  the  Levitical 
priests,  including  the  high  priest,  who  were  members  of 
the  legislative  assembly;  and  who,  as  forming  one  body, 
are  called  "the  judge,"  Their  sittings  were  held  in  the 
neighbourhood  of  the  sanctuary,  because  in  great  emer- 
gencies the  high  priest  had  to  consult  God  by  Urim  (Num- 
bers 27.21).  From  their  judgment  there  was  no  appeal; 
and  if  a  person  were  so  perverse  and  refractory  as  to  re- 
fuse obedience  to  their  sentences,  his  conduct,  as  incon- 
sistent  with  the  maintenance  of  order  and  good  govern- 
ment, was  then  to  be  regarded  and  punished  as  a  capital 
crime. 

14-20.    The  Election  and  Duty  of  a  King.    14-30. 
AVhen  ye  sliall  say,  I  ivill  set  a  king  over  me — In  the  fol- 
lowing passage  Moses  prophetically  announces  a  revolution 
which  should  occur  at  a  later  period  in  the  national  history 
of  Israel.  No  sanction  nor  recommendation  was  indicated; 
on  the  contrary,  when  the  popular  clamour  had  effected 
that  constitutional  change  on  the  theocracy  by  the  ap- 
pointment of  a  king,  the  Divine  disapproval  was  expressed 
in  the  most  unequivocal  terms  (1  Samuel  8. 7).    Permis- 
sion at  length  was  granted,  God  reserving  to  himself  the 
nomination  of  the  family  and  the  person  who  should  be 
elevated  to  the  regal  dignity  (1  Samuel  9. 15;  10.  24;  16. 12; 
1  Chronicles  28.  4).    In  short,  Moses  foreseeing  that  his 
ignorant  and  fickle  countrymen,  insensible  to  their  ad- 
vantages as  a  peculiar  people,  would  soon  wish  to  change 
their  constitution  and  be  like  other  nations,  provides 
to  a  certain  extent   for  such  an  emergency,  and   lays 
down  the  principles  on  which  a  king  in  Israel  must  act. 
He  was  to  possess  certain  indispensable  requisites;  he 
Avas  to  be  an  Israelite,  of  the  same  race  and  religion,  to 
preserve  the  purity  of  the  established  worship,  as  well  as 
be  a  type  of  Christ,  a  spiritual  king,  one  of  their  brethren. 
15.  thou  mayest  not  set  a  stranger  over  tliee,  -wliicU 
is  not  thy  brother— i.  e.,  by  their  free  and  voluntary 
choice.    But  God,  in  the  retributions  of  His  providence, 
did  allow  foreign  princes  to  usurp  the  dominion  (Jere- 
miah as.  17;  Matthew  22. 17).    16.  He  shaU  not  multiply 
horses  to  himself— The  use  of  these  animals  was  not  ab- 
solutely prohibited,  nor  is  there  any  reason  to  conclude 
that  they  might  not  be  employed  as  part  of  the  state 
equipage.    But  the  multiplication  of  horses  would  in- 
evitably lead  to  many  evils,  to  increased  intercourse  Avith 
foreign  nations,  especially  with  Egypt,  to  tlie  importation 
of  an  animal  to  which  the  character  of  the  country  was 
not  suited,  to  the  establishment  of  an  Oriental  military 
despotism,  to  proud  and  pompous  parade  in  peace,  to  a 
dependence  upon  Egypt  in  time  of  war,  and  a  consequent 
withdrawal  of  trust  and  confidence  in  God.    (2  Samuel 
8.4;  1  Kings  10.26;  2  Chronicles  1.16;  9.  2S;   Isaiah  31.3.) 
17.  Neither  sliall  he  multiply  -wives  to  himself,  tliat 
liis  heart  turii  not  a-way— There  were    the    strongest 
reasons   for   recording  an  express   prohibition   on    this 
point,  founded  on  the  practice  of  neighbouring  countries 
in  which  polygamy  prevailed,  and  whose  kings  had  nu- 
,merous  harems;  besides  the  monarch  of  Israel  was  to  be 
absolutely  independent  of  the  people,  and  had  nothing 
but  the  Divine  law  to  restrain  his  passions.    The  mis- 
chievous efl"ects  resulting  from  the  breacli  of  this  condi- 
tion were  exemplified  in  the  history  of  Solomon  and 
other  princes,  who,  by  ti-ampling  on  the  restrictive  law, 
corrupted   themselves   as  well  as  the  nation,     neitlier 
shall  he  multiply  silver  and  gold — i.  e.,  the  kings  were 
forbidden   to   accumulate   money  for  private   purposes. 
18-30.  he  shall  -write  Iiim  a  copy  of  this  lavt'  In  a 
book — The  original  scroll  of  the  ancient  Scriptures  was 
deposited  in  the  sanctuary  under  the  strict  custody  of 
the  priests  (see  on  ch.  31.26;  2  Kings  22.8).    Each  mon- 
arch, on  his  accession,  was  to  be  furnished  with  a  true 
and  faithful  copy,  which  he  was  to  keep  constantly  be- 
side him,  and  daily  peruse  it,  that  his  character   and 
sentiments   being   cast   into   its   sanctifying  mould,  he 
might  discharge  his  royal  functions  in  the  spirit  of  faith 
and  piety,  of  humility  and  a  love  of  righteousness,    that 
he  may  prolong  his  days,  he  and  his  children,  in  his 


Christ  the  Prophet  to  be  heard. 


DEUTERONOMY  XVIII.  XIX. 


The  Cities  of  Hejiuje, 


kingdom— From  this  it  appears  that  the  crown  in  Israel 
WW!  to  be  hereditary,  unless  forfeited  by  personal  crime, 

CHAPTER    XVIII. 

Ver.  1-8.  The  Lord  is  the  Priests'  and  the  Levites' 
Inheritance.  1.  Tlic  jirlests,  tHc  Levites  sHall  eat  tUe 
offerings— As  the  tribe  of  Levi  had  no  inheritance  al- 
lotted them  like  the  other  tribes,  but  were  wholly  conse- 
crated to  the  priestlj"-  office,  tlieir  maintenance  was  to 
arise  from  tithes,  first-fruits,  and  certain  portions  of  the 
oblations  presented  on  the  altar,  wliieli  God  having  by 
express  appointment  reserved  to  himself  made  over, 
aft<»r  being  offered  to  His  ministers.  3.  Tlils  shall  be 
the  priests'  due  from.  tJie  people— All  who  offered  sac- 
rifices of  thanksgiving  or  peace  offerings  (Leviticus  7. 
31-3.'$)  Avere  ordered  lo  give  the  breast  and  shoulder  as 
perquisites  to  the  priests.  Here  "the  two  cheeks"  or 
head  and  "the  maw"  or  stomach,  deemed  anciently  a 
great  dainty,  are  specified.  But  whether  tiiis  is  a  new  in- 
junction, or  a  repetition  of  the  old,  with  tiie  supplement 
of  more  details,  it  is  not  easy  to  determine.  6-8.  If  a 
Levite  .  .  .  come  -^vltli  all  tlie  desire  of  Ills  mliid — It 
appears  that  the  Levites  served  in  rotation  from  the 
earliest  times;  but,  from  their  great  numbers,  it  was  only 
at  distant  intervals  they  could  be  called  into  actual  ser- 
vice. Should  any  Levite,  however,  under  the  influence 
of  eminent  piety,  resolve  to  devote  himself  wholly  and 
continually  to  the  sacred  duties  of  the  sanctuary,  he  was 
allowed  to  realize  his  ardent  wishes;  and  as  he  was  ad- 
mitted to  a  share  of  the  work,  so  also  to  a  share  of  the  re- 
muneration. Though  he  might  have  a  private  i^roperty, 
that  was  to  form  no  ground  for  withholding  or  even 
diminishing  his  claim  to  maintenance  like  tlie  other 
ministering  priests.  The  reason  or  principle  of  the  en- 
actment is  obvious  (1  Corinthians  9. 13).  At  the  same 
time,  while  every  facility  was  afforded  for  the  admission 
of  such  a  zealous  and  self-denying  officer,  this  admission 
•was  to  be  in  an  orderly  manner:  he  was  to  minister  "as 
all  his  brethren" — i.e.,  a  Gershonite  with  Gershonites;  a 
Merarite  with  Merarites;  so  that  thei-c  might  be  no  de- 
rangement of  the  established  courses. 

9-14.  The  Abominations  of  the  Nations  are  to  be 
AVOIDED.  9-1*.  TUou  slialt  not  learu  to  do  after  the 
abominations  of  those  nations— (See  on  Leviticus  IS.  21 ; 
19.26-31;  20.6.)  In  spite  of  this  express  command,  the 
people  of  Canaan,  especially  the  Philistines,  were  a  con- 
stant snare  and  stumbling-block  to  tlie  Israelites,  on  ac- 
count of  their  divinations  and  superstitious  practices. 

15-19.  Christ  the  Prophet  is  to  be  heard.  15-19. 
The  Lord  thy  God  will  raise  wp  unto  thee  a  prophet — 
The  insertion  of  this  promise,  in  connection  with  the 
preceding  prohibition,  might  warrant  the  application 
which  some  make  of  it,  to  that  order  of  true  propliets 
whom  God  commissioned  in  unbroken  succession  to  in- 
struct, to  direct,  and  warn  His  people;  and  in  this  view 
the  purport  of  it  is,  "There  is  no  need  to  consult  with 
diviners  and  soothsayers,  as  I  shall  afford  you  the  benefit 
of  divinely-appointed  prophets,  forjudging  of  whose  cre- 
dentials a  sure  criterion  is  given"  (vs.  20-22).  But  the 
prophet  here  promised  was  pre-eminently  the  Messiah, 
for  He  alone  was  "  like  unto  Moses  (sec  on  ch.  34. 10)  in  his 
mediatorial  character;  in  the  peculiar  excellence  of  his 
ministry;  in  the  number,  variety,  and  magnitude  of  liis 
miracles;  in  his  close  and  familiar  communion  with 
God;  and  in  his  being  the  author  of  a  new  dispensation 
of  religion."  This  prediction  was  fulfilled  loOO  years  af- 
terwards, and  was  expressly  applied  to  Jesus  Christ  by 
Peter  (Acts  3.22,  23),  and  by  Stephen  (Acts  7.37).  19. 
whosoever  vflll  not  hearken  unto  my  words  which 
he  shall  speak  in  my  name,  I  M'ill  require  It  of  lilm- 
The  direful  consequences  of  unbelief  in  Christ,  and  dis- 
regard of  his  mission,  the  Jewish  people  have  been  ex- 
periencing during  1800  years. 

CHAPTER   XIX. 
Ver.  1-13.    Of  thk  Cities  of  Refuge,    a.  Tho»i  shalt 
Mparate  three  cities  In  the  midst  of  thy  land— Goel- 


ism,  or  the  duty  of  the  nearest  kinsman  to  avenge  the 
death  of  a  slaughtered  relative,  being  the  consuetudinary 
law  of  that  age,  as  it  still  is  among  the  Arabs  and  other 
people  of  the  East,  Moses  incorporated  it  in  an  improved 
form  with  his  legislative  code.  For  the  protection  of  the 
unintentional  homicide,  he  provided  certain  cities  of 
refuge— three  had  been  destined  for  this  purpose  on  the 
east  of  Jordan  (ch.  4.  41 ;  Num.bers  So.  11);  three  were  to  be 
invested  with  the  same  privilege  on  the  west  of  that 
river  when  Canaan  sliould  be  conquered,  in  the  midst 
of  tlie  land— in  such  a  position  that  they  would  be  con- 
spicuous and  accessible,  and  equidistant  from  the  ex- 
tremities of  tlie  land  and  from  each  other.  3.  Thou 
Shalt  prepare  thee  a  ivay— The  roads  leading  to  them 
wei-e  to  be  kept  in  good  condition,  and  the  brooks  or 
rivers  to  be  spanned  by  good  bridges;  the  width  of  the 
roads  was  to  be  32  cubits ;  and  at  all  the  cross  roads  sign- 
posts were  to  be  erected  with  the  M'ords,  Mekeleth,  3Ieke- 
Icth,  "refuge,  refuge,"  painted  on  them,  divide  the 
co.-»sts  of  thy  land  into  tliree  ports- the  whole  extent 
of  the  country  from  the  south  to  the  north;  the  three 
cities  on  each  side  of  Jordan  were  opposite  to  each  other, 
"as  two  rows  of  vines  in  a  vineyard"  (see  on  Joshua  20. 
7,  8).  C.  Lest  tlie  avenger  of  blood  pursue  the  slayer, 
\vUUe  his  heart  is  hot— This  verse  is  a  continuation  of 
the  third  (for  vs.  4,  5,  whic-h  are  explanatory,  are  in  a 
p.arentlietical  form),  and  the  meaning  is,  that  if  the  kins- 
man of  a  person  inadvertentlj^  killed  should,  under  the 
impulse  of  sudden  excitement  and  without  inquiring 
into  the  circumstances,  inflict  summary  vengeance  on 
the  liomicide,  liowever  guiltless,  the  law  tolerated  such 
an  act;  it  was  to  pass  witli  impunity.  But  to  prevent 
such  precipitate  measures,  the  cities  of  refuge  were  estab- 
lished for  the  reception  of  the  homicide,  that  "innocent 
blood  might  not  be  shed  in  thy  land"  (i'.  10).  In  the  case 
of  premeditated  murder  {vs.  11,  12),  they  afforded  no  im- 
munity; but,  if  it  were  only  manslaugliter,  the  moment 
the  fugitive  was  within  the  gates,  he  found  himself  in  a 
safe  asylum  (Numbers  35.26-28;  Joshua  20.6).  8,  9.  And 
if  the  Lord  enlarge  thy  coast— Three  additional  sanc- 
tuaries were  to  be  established  in  the  event  of  their  terri- 
tory extending  over  the  country  from  Ilermon  and  Gilead 
to  the  Euphrates.  (See  on  Genesis  15.18;  Exodus  23.31.) 
But  it  wa-s  obscurely  hinted  that  this  last  provision 
would  never  be  carried  into  effect,  as  the  Israelites  would 
not  fulfil  the  conditions,  viz,,  "  tliat  of  keeping  the  com- 
mandments, to  love  the  Lord,  and  walk  ever  in  his  ways." 
In  poi  nt  of  fact,  altliougli  that  region  was  brought  into  sub- 
jection by  David  and  Soloniion,  we  do  not  find  that  cities 
of  refuge  were  establislied ;  because  tliose  sovereigns  only 
made  the  ancient  inhabitants  tributary,  instead  of  send- 
ing a  colony  of  Israelites  to  possess  it.  The  privilege  of 
sanctuary  cities,  however,  was  given  only  for  Israelites  ; 
and  besides,  that  conquered  territory  did  not  remain  long 
under  the  power  of  the  Hebrew  kings. 

14.  The  Land-mark  is  not  to  be  Removed.  14.  Thou 
shalt  not  remove  tliy  nelglibours'  land-mark  wliicli 
they  of  old  Iiave  set  In  thine  inheritance — The  state  of 
Palestine  in  regard  to  enclosures  is  very  much  the  same 
now  as  it  has  always  been.  Though  gardens  and  vine- 
yards are  surrounded  by  dry  stone  walls  or  hedges  of 
prickly-pear,  tlie  boundaries  of  arable  fields  are  marked 
by  nothing  but  by  a  little  trench,  a  small  cairn,  or  a  single 
erect  stone,  placed  at  certain  intervals.  It  is  manifest 
that  a  dislionest  person  could  easily  fill  the  gutter  with 
eartli,  or  i-eraove  these  stones  a  few  feet  without  much 
risk  of  detection,  and  enlarge  his  own  field  by  a  stealthy 
encroachment  on  his  neighbour's.  This  law,  then,  was 
made  to  prevent  such  trespasses. 

L5-21.  Two  Witnesses  Required.  15.  One  witness 
shall  not  arise  against  a  man  for  any  iniquity — Tlic 
following  rules  to  regulate  the  admission  of  testimony  in 
public  courts  are  founded  on  the  principles  of  natural  jus- 
tice. A  single  witness  shall  not  be  admitted  to  the  con- 
demnation of  an  accused  person.  Punishment  of  a 
False  Witness.  lG-21.  But  if  convicted  of  perjury, 
it  will  be  sufficient  for  his  own  condemnation,  and  his 
punishment  shall  be  exactly  the  same  as  would  have 

133 


Priests  tn  Exhort  the  People. 


DEUTEEONOMY  XX,  XXI. 


Expialion  of  Uncertain  Muro.*; 


overtaken  the  object  of  his  malignant  prosecution.    (See 
on  Exodus  21.  24 ;  Leviticus  24. 20.) 

CHAPTER   XX. 

Ver.  1-20.  The  Priests'  Exhortation  to  encourage 
THE  People  to  Battle.  1.  "Wlieii  tliow  goest  out  to 
battle  against  tliine  enemies — In  the  approacliing  inva- 
sion of  Canaan,  or  in  any  just  and  defensive  war,  the  Is- 
laelites  had  reason  to  expect  the  presence  and  favour  of 
God.  3.  whien  ye  come  nigU  unto  tlie  liattle,  tlie  priest 
sliall  approach  and  speak  \into  tlie  people — Jewisli 
writers  say  that  there  was  a  war  priest  appointed  by 
a  special  ceremonial  to  attend  the  army.  It  was  natural 
that  the  solemn  objects  and  motives  of  religion  sliould 
have  been  applied  to  animate  patriotism,  and  give  ad- 
ditional impulse  to  valour;  other  people  have  done  this. 
Eut  in  the  case  of  Israel,  the  regular  attendance  of  a  priest 
on  the  battle-field  was  in  accordance  with  their  tlieocratic 
government,  in  which  everything  was  done  directly  by 
God  through  his  delegated  ministers.  It  was  the  province 
of  this  priest  to  sound  the  trumpets  (Numbers  10. 9 ;  31.  6), 
and  he  had  others  under  him  who  repeated  at  the  head 
of  each  battalion  the  exhortations  which  he  addressed  to 
the  warriors  in  general.  The  speech  {vs.  3, 4)  is  marked  by 
a  brevity  and  expressiveness  admirably  suited  to  the  oc- 
casion, viz.,  when  the  men  were  drawn  up  in  line.  4:. 
Your  God  is  he  that  gocth  •»vith  yoii,  to  liglit  for  you 
against  your  enemies,  to  save  you — according  to  Jewish 
writers,  the  ark  was  always  taken  into  the  field  of  com- 
bat. But  there  is  no  evidence  of  this  in  the  sacred  his- 
tory; and  it  must  have  been  a  sufficient  ground  of  en- 
couragement to  be  assured  that  God  was  on  their  side. 
,5.  the  officers  shall  speak  unto  the  people — lit.,  Shoierim, 
who  are  called  "scribes''  or  "overseers."  (Exodus  5.6.) 
Tliey  might  be  keepers  of  the  muster-roll,  or  perhaps 
rather  military  heralds,  whose  duty  it  was  to  announce 
the  orders  of  the  generals.  (2  Chronicles  26. 11.)  This 
proclamation  (vs.  5,  8)  must  have  been  made  previous  to 
the  priest's  address,  as  great  disorder  and  inconvenience 
must  have  been  occasioned  if  the  serried  ranks  were 
lirolcen  by  the  departure  of  those  to  wliom  the  privilege 
was  granted.  Four  grounds  of  exemption  are  expressly 
mentioned : — 1.  The  dedication  of  a  new  house,  which,  as 
in  all  Oriental  countries  still,  was  an  important  event, 
and  celebrated  by  festive  and  religious  ceremonies  (Nehe- 
iniah  12.27);  exemption  for  a  year.  2.  The  planting  of  a 
vineyard.  The  fruit  of  the  first  three  years  being  declared 
unfit  for  use,  and  the  first-fi'uits  producible  on  the  fourth, 
the  exemption  in  this  case  lasted  at  least  lour  years.  3. 
The  betrothal  of  a  wife,  which  was  always  a  considerable 
time  before  marriage.  It  was  deemed  a  great  hardship  to 
leave  a  house  unfinished,  a  new  property  half  cultivated, 
and  a  recently-contracted  marriage ;  and  the  exemptions 
allowed  in  these  cases  were  founded  on  the  principle 
that  a  man's  heart  being  deeply  engrossed  by  something 
at  a  distance,  he  would  not  be  very  enthusiastic  in  the 
public  service.  4.  The  ground  of  exemption  was  cow- 
ardice. From  the  composition  of  the  Israelitish  army, 
which  was  an  irregular  militia,  all  above  twenty  years 
lieing  liable  to  serve,  many  totally  unfit  for  war  must 
have  been  called  to  the  field  ;  and  it  was  therefore  a  pru- 
dential arrangement  to  rid  the  army  of  such  un warlike 
elements— persons  who  could  render  no  efficient  service, 
and  the  contagion  of  whose  craven  spirit  might  lead  to 
panic  and  defeat.  9.  they  shall  make  captains  of  tlie 
armies  to  lead  tlie  people — i.  e.,  when  the  exempted  par- 
ties have  withdrawn,  the  combatants  shall  be  ranged  in 
order  of  battle.  10-20.  -when  tliou  comest  nigli  unto 
a  city  to  fight  againgt  it,  tlien  proclaim  peace  unto  it — 
An  important  principle  is  here  Introduced  into  the  Avar- 
lawof  Israel  regarding  the  people  they  fought  against,  and 
the  cities  they  besieged.  With  "  the  cities  of  those  people 
which  God  doth  give  thee"  in  Canaan,  it  was  to  be  a  war 
of  utter  extermination  {vs.  17, 18).  But  when  on  a  just 
occasion,  they  went  against  other  nations,  they  were  first 
to  make  a  proclamation  of  peace,  which  if  allowed  by  a 
134 


surrender,  the  people  would  oecome  dependent,  and  )n 
the  relation  of  tributaries  the  conquered  nations  world 
receive  the  highest  blessings  froraalliance  with  the  choi.en 
people;  they  would  be  brought  to  the  knowledge  of  Is- 
rael's God  and  of  Israel's  worship,  as  well  as  a  participa- 
tion of  Israel's  privileges.  But  if  the  besieged  city  refused 
to  capitulate  and  be  taken,  a  universal  massacre  was  Xn 
be  made  of  the  males,  while  the  women  and  children  weve 
to  be  preserved  and  kindly  treated  (vs.  13, 14).  By  this 
means  a  provision  was  made  for  a  friendly  and  useml 
connection  being  established  between  the  captors  and  the 
captives;  and  Israel,  even  through  her  conquests,  would 
prove  a  blessing  to  the  nations.  19.  Thou  shalt  not  de- 
stroy the  trees  thereof  by  forcing  an  axe  against  them 
— In  a  protracted  siege,  wood  would  be  required  for  various 
purposes,  both  for  military  works  and  for  fuel.  But  fruit- 
bearing  trees  were  to  be  carefully  spared;  and,  indeed,  in 
warm  countries  like  India,  where  tlie  people  live  much 
more  on  fruit  than  we  do,  the  destruction  of  a  fruit  tree  is 
considered  a  sort  of  sacrilege.  20.  tliou  shalt  build  bul- 
■*varks  against  the  city  that  maketh  \var-%vith  thee — It 
is  evident  tliat  some  sort  of  military  engines  were  in- 
tended; and  accordingly  we  know,  that  in  Egypt,  where 
tlie  Israelites  learnt  their  military  tactics,  tlie  method  of 
conducting  a  siege  was  by  throwing  up  banks,  and  making 
advances  with  movable  lowers,  or  with  the  tcstudo. 
[Wilkinson.] 

CHAPTER    XXI. 

Ver.  1-9.  Expiation  of  Uncertain  Mtjp.der.  1.  If 
one  be  found  slain  lying  in  the  field,  and  it  be  not 
kno-»vn  -tvho  liath  slain  him — The  cerenionies  here 
ordained  to  be  observed  on  the  discovery  of  a  slaughtered 
corpse  show  the  ideas  of  sanctity  which  the  Mosaic  law 
sought  to  associate  with  human  blood,  the  horror  which 
murder  inspired,  as  well  as  the  fears  that  were  felt  lest 
God  should  avenge  it  on  the  country  at  large,  and  the  pol- 
lution which  the  land  was  supposed  to  contract  from  the 
effusion  of  innocent,  unexpiated  blood.  According  to 
Jewish  writers,  the  Sanhedrim,  taking  charge  of  such  a 
case,  sent  a  deputation  to  examine  the  neighbourhood, 
and,  they  having  reported  which  was  the  nearest  town  to 
the  spot  where  the  body  was  found,  an  order  was  issued 
by  tlieir  supremo  authority  to  the  elders  or  magistrates 
of  that  town,  to  provide  the  heifer  at  the  civic  expense, 
and  go  thi-ough  the  appointed  ceremonial.  The  engage- 
ment of  the  public  authorities  in  the  work  of  expiation, 
the  purchase  of  the  victim  heifer,  the  conducting  it  to  a 
"  rough  valley"  which  might  be  at  a  considerable  distance, 
and  which,  as  the  original  implies,  was  a  wady,  a  peren- 
nial stream,  in  the  waters  of  which  the  polluting  blood 
would  be  wiped  away  from  the  land,  and  a  desert  withal, 
incapable  of  cultivation ;  the  washing  of  the  hands,  which 
was  an  ancient  act  symbolical  of  innocence;  tlie  wliole 
of  the  ceremonial  was  calculated  to  make  a  deep  impres- 
sion on  the  Jewish,  as  well  as  on  the  Oriental  mind  gen- 
erally; to  stimulate  the  activity  of  the  magistrates  in  the 
discharge  of  their  official  duties ;  to  lead  to  the  discovery 
of  the  criminal,  and  the  repression  of  crime. 

10-23.  The  Treatment  of  a  Captive  taken  to  Wife. 
10-1-1:.  When  thou  goest  to  ■war  and  seest  n  mong  the 
captives  a  beautiful  -^voman  that  thou  wouldest  have 
her  to  be  thy  -^vife— According  to  the  war  customs  of  all 
ancient  nations,  a  female  captive  became  the  stave  of  the 
victor,  who  had  the  sole  and  unchallengeable  rontrol  of 
right  to  her  person.  Moses  improved  this  existing  usage 
by  special  regulations  on  the  subject.  He  enacted  that,  in 
the  event  of  her  master  being  captivated  by  her  beauty, 
and  contenipl.ating  a  marriage  with  her,  a  month  sliould 
be  allowed  to  elapse,  during  which  her  perturbed  feelings 
might  be  calmed,  her  mind  reconciled  to  her  altered  con- 
dition, and  she  might  bewail  the  loss  of  her  parents,  now 
to  her  the  same  as  dead.  A  montli  was  the  usual  period 
of  mourning  with  the  Jews,  and  the  circumstances  men- 
tioned here  were  the  signs  of  grief— the  shaving  of  the 
head— the  (not  paring,  but  lit.,  doing,  i.  e.,)  allowing  the 


IMPLEMENTS  AND  HOUSEHOLD  UTENSILS. 


EGYPTIAN    AXES. 
Deut.  XX.  19, 


IRON    KEY. 
From  Thebes.      Deut.  xi.  10, 


EGYPTIAN    FLINT   KNIVES. 

1,  2,  111  Museum  at  Berlin. 
.Bj,  Bejiresented  in  hierng'.yphics. 
J^er-.  xxxvi.  *2lk 


BED    AND    HEAD-REST, 
Wilkitisoii,  ^ndetit  Egyptians.     Esth. 


E.iYFl'lAX    BELLOWS. 

F.  Cailliard,   Recherches  sur  Ics  ^rts  des  Ancient 
£gyplieiu,    Jer.  vi.  20. 


EGYPTIAN    LAMP, 
Matt.  XXV.  a-1. 


MODERN    EGYPTIAN    DHlNKlNG-rUP.S. 
(One  fiftb  of  the  real  siac) 


EGYPTIAN    CART    WITH    TWO    WHEELS. 
Wilkinson.    Numb.  vii.  7,  S. 


ASSYRIAN    CART   DRAAVN   BY   OXEN. 
Layard. 


0/  JIumanity  toward  Brethren. 


DEUTERONOMY  XXII. 


Various  Laws  and  Ordmancet. 


nails  to  grow  uncut,  the  putting  off  lier  gorgeous  dress  in 
•which  ladies,  on  the  eve  of  being  captured,  arrayed  them- 
Belves  to  be  the  more  attractive  to  tneir  captors.  The 
delay  was  full  of  humanity  and  kindness  to  the  female 
slave,  as  well  as  a  prudential  measure  to  try  the  strength 
of  her  master's  affections.  If  his  love  should  afterwards 
cool,  and  he  become  indifferent  to  her  person,  he  was  not 
to  lord  it  over  her,  neither  to  sell  her  in  the  slave-market, 
nor  retain  her  in  a  subordinate  condition  in  his  house; 
but  she  was  to  be  free  to  go  Where  lior  inclinations  led 
her.  15-17.  If  a  man  Have  t>vo  'ivives,  one  beloved, 
the  otUer  hated— In  the  original  and  all  other  transla- 
tions, the  words  are  rendered  "have  had,"  referring  to 
events  that  have  already  taken  place ;  and  that  the  "had" 
has,  by  some  mistake,  been  omitted  in  our  version,  seems 
highly  probable  from  the  other  verbs  being  in  the  past 
tense— "hers  that  was  hated,"  not  "  hers  that  is  hated;" 
evidently  intimating  that  she  (the  first  wife)  v>'as  dead  at 
the  time  referred  to.  Moses,  therefore,  does  not  here  legis- 
late upon  the  case  of  a  man  who  has  two  wives  at  the 
same  time,  but  on  that  of  a  man  wlio  has  married  twice 
In  succession,  the  second  wife  after  the  decease  of  the  first; 
and  there  was  an  obvious  necessity  for  legislation  in  these 
circumstances;  for  the  first  wife,  wlio  was  hated,  was 
dead,  and  the  second  wife,  the  favourite,  was  alive  ;  and 
with  the  feelings  of  a  stepmother,  she  would  urge  her 
husband  to  make  her  own  son  the  heir.  This  case  has  no 
bearing  upon  polygamy,  which  there  is  no  evidence  that 
the  Mosaic  code  legalized.  18-31.  If  a  man  have  a  stub- 
born and  rebellious  son— A  severe  law  was  enacted  in 
this  case.  But  the  consent  of  both  parents  was  required 
as  a  prevention  of  any  abuse  of  it;  for  it  was  reasonable 
to  suppose  that  they  would  not  both  agree  to  a  criminal 
information  against  their  son  except  from  absolute  ne- 
cessity, arising  from  his  inveterate  and  hopeless  wicked- 
ness ;  and,  in  that  view,  the  law  was  wise  and  salutary,  as 
such  a  person  would  be  a  pest  and  nuisance  to  society. 
The  punishment  was  that  to  which  blasphemers  were 
doomed ;  for  parents  are  considered  God's  representatives, 
and  invested  with  a  portion  of  his  autliority  over  their 
children.  !2!2,  33.  If  a  man  have  committed  a  sin,  and 
thou  hang  him  on  a  tree — hanging  was  not  a  Hebrew 
form  of  execution — gibbeting  is  meant — but  the  body  was 
not  to  be  left  to  rot,  or  be  a  prey  to  ravenous  birds :  it  was 
to  be  buried  "that  day,"  either  because  the  stench  in  a 
hot  climate  would  corrupt  the  air,  or  the  spectacle  of  an 
exposed  corpse  bring  ceremonial  defilement  on  the  land. 


CHAPTER    XXII. 

Vev.  1-1.  Of  Humanity  TOWARD  Brethren,  l.  Thou 
•halt  not  see  thy  brother's  ox  or  Itis  slicep  go  astray, 
«nd  hide  tliyself  front  them,  &c.— "  Brother"  is  a  term 
of  extensive  application,  comprehending  persons  of  every 
description ;  not  a  relative,  neighbour,  or  fellow-country- 
man only,  but  any  human  being,  known  or  unknown,  a 
foreigner,  and  even  an  enemy  (Exodus  23.  4).  The  duty 
Inculcated  Is  an  act  of  common  justice  and  charity,  which, 
while  it  was  taught  by  tlie  law  of  nature,  was  more  clearly 
and  forcibly  enjoined  in  the  law  delivered  by  God  to  His 
people.  Indifference  or  dissimulation  in  the  circumstances 
supposed  would  not  only  be  cruelty  to  the  dumb  animals, 
but  a  violation  of  the  common  rights  of  humanity;  and 
therefore  the  dictates  of  natural  feeling,  and  still  more 
the  authority  of  the  divine  law  enjoined,  that  the  lost  or 
missing  property  of  another  should  be  taken  care  of  by 
the  finder,  till  a  proper  opportunity  occurred  of  restoring 
It  to  tiie  owner. 

5-12.  The  Sex  TO  BE  Distinguished  BY  Apparel.  5. 
The  woman  shall  not  wear  that  wliich  pertaineth  to 
man,  neither  shall  a  man  put  on  a -woman's  garment 
—Though  disguises  were  assumed  at  certain  times  in 
heathen  temples,  it  Is  probable  that  a  reference  was  made 
to  unbecoming  levities  practised  in  common  life.  They 
were  properly  forbidden ;  for  the  adoption  of  the  habili- 
ments of  the  one  sex  by  the  other  is  an  outrage  on  de- 
cency, obliterates  the  distinctions  of  nature  by  fostering 


softness  and  effeniinacy  in  the  man,  impudence  and  bold- 
ness in  the  woman,  as  well  as  levity  and  hypocrisy  in 
both ;  and,  in  short,  opens  the  door  to  an  influx  of  so  many 
evils  that  all  who  wear  tlie  dress  of  another  sex  are  pro- 
nounced "an  abomination  unto  the  Lord."  G,  7.  If  a 
bird's  nest  chance  to  be  before  thee — This  is  a  beautiful 
Instance  of  the  humanizing  spirit  of  the  Mosaic  law,  in 
checking  a  tendency  to  wanton  destructiveness,  and  en- 
couraging a  spirit  of  kind  and  compassionate  tenderness 
to  the  tiniest  creatures.  But  there  was  wisdom  as  well  as 
humanity  in  the  precept ;  for,  as  birds  are  well  known  to 
serve  important  uses  in  the  economy  of  nature,  the  extir- 
pation of  a  species,  whether  of  edible  or  ravenous  birds, 
must  in  any  country  be  productive  of  serious  evils.  But 
Palestine,  in  particular,  was  situated  in  a  climate  which 
produced  poisonous  snakes  and  scorpions ;  and  between 
deserts  and  mountains  from  which  it  would  have  been 
overrun  with  them,  as  well  as  immense  swarms  of  flies, 
locusts,  mice  and  vermin  of  various  kinds,  if  the  birds 
which  fed  upon  them  were  extirpated.  [Michaelis.]  Ac- 
cordingly, the  counsel  given  in  this  passage  was  wise  as 
well  as  humane,  to  leave  the  hen  undisturbed  for  the  pro- 
pagation of  the  species,  while  the  taking  of  the  brood  occa- 
sionally was  permitted  as  a  check  to  too  rapid  an  increase. 

8.  thou  Shalt  make  a  battlement  for  thy  roof,  that 
thou  bring  not  blood  upon  thine  liouse,  if  any  fall 
from  thence— The  tops  of  houses  in  ancient  Judea,  as  in 
the  East  still,  were  flat,  being  composed  of  branches  or 
twigs  laid  across  large  beams,  and  covered  with  a  cement 
of  clay  or  strong  plaster.  They  were  surrounded  by  a 
parapet  breast  higli ;  for  as  in  summer  the  roof  is  a  fa- 
vourite resort  for  coolness,  accidents  would  frequently 
happen  from  persons  incautiously  approaching  the  edge 
and  falling  into  the  street  or  court;  hence  it  was  a  wise 
and  prudent  precaution  in  the  Jewish  legislator  to  pro- 
vide, that  a  stone  balustrade  or  timber  railing  round  the 
roof  should  form  an  essential  part  of  every  new  house. 

9.  Thou  Shalt  not  so-iv  tl»y  vineyard  with  divers 
seeds— (See  on  Leviticus  19.  19.)  10.  Thou  slialt  not 
plough  -with  an  ox  and  an  ass  together — Whether  this 
association,  like  the  mixture  of  seeds,  had  been  dictated 
by  superstitious  motives,  and  the  prohibition  was  sym- 
bolical, designed  to  teach  a  moral  lesson  (2  Corinthians 
6. 14),  may  or  may  not  have  been  the  case.  But  the  pro- 
hibition prevented  a  great  inhumanity  still  occasionally 
practised  by  the  poorer  sort  in  Oriental  countries.  An  ox 
and  ass  being  of  different  species,  and  of  very  diflerent 
characters,  cannot  associate  com.fortably,  nor  unite  cheer- 
fully in  drawing  a  plough  or  a  wagon.  The  ass  being 
much  smaller  and  his  step  shorter,  tiiere  must  be  an  un- 
equal and  irregular  draught.  Besides,  the  ass,  from  feed- 
ing on  coarse  and  poisonous  weeds,  has  a  fcetid  breath, 
which  its  yoke-fellow  seeks  to  avoid,  not  only  as  poison- 
ous and  offensive,  but  producing  leanness,  or,  if  long  con- 
tinued, death ;  and  hence,  it  has  been  observed  alwaj-s  to 
hold  away  its  head  from  the  ass,  and  to  pull  only  with 
one  shoulder.  11.  thou  slialt  not  -wear  a  garment  of 
divers  sorts— The  essence  of  the  crime  (Zcphaniuli  1.  8) 
consisted,  not  in  wearing  a  woollen  and  a  linen  robe,  but 
in  the  two  stuffs  being  woven  together,  according  to  a  fa- 
vourite superstition  of  ancient  idolaters  (see  on  Leviticus 
19.  19).  13.  thou  slialt  not  make  thee  fringes  uiioii  the 
four  quarters— or,  according  to  some  eminent  biblical 
interpreters,  tassels  on  the  coverlet  of  the  bed.  The  precept 
is  not  the  same  as  Numbers  15.  38.  13-30.  If  a  man  take 
a  wife,  &e.— The  regulations  that  follow  might  be  impera- 
tively needful  in  the  then  situation  of  the  Israelites;  and 
yet,  it  is  not  necessary  that  we  should  curiously  and  im- 
pertinently inquire  into  them.  So  far  was  it  from  being 
unworthy  of  God  to  leave  such  things  upon  record,  tliat 
the  enactments  must  heighten  our  admiration  of  His 
wisdom  and  goodness  in  the  management  of  a  people  so 
perverse  and  so  given  to  irregular  passions.  Nor  is  it  a 
better  argument  that  the  Scriptures  were  not  written  by 
inspiration  of  God  to  object,  that  this  passage,  and  others 
of  a  like  nature,  tend  to  corrupt  the  imagination,  and  will 
be  abused  by  evil-disposed  readers,  than  it  is  to  say  that 
the  sun  was  not  created  by  God,  because  its  light  7tiaii  t-e 

135 


Variom  Commands 


DEUTERONOMY  XXIII— XXV. 


and  Ordinanut, 


abused  by  wicked  men  as  an  assistant  in  committing 
crimes  which  they  have  meditated.    [Horne.] 

CHAPTER   XXIII. 

Ver.  1-25.  Who  may  and  who  may  not  Enter  into 
THE  Congregation.  1.  He  tliat  is  -wounded,  &c.,  sliall 
not  enter  Into  the  congi-egatlon  of  tKe  Lord — "  To  enter 
Into  the  congregation  of  the  Lord"  means  either  admis- 
sion to  public  honours  and  offices  In  the  Church  and  State 
of  Israel,  or,  in  the  case  of  foreigners,  incorporation  with 
that  nation  by  marriage.  Tlie  rule  was,  that  strangers 
and  foreigners,  for  fear  of  friendship  or  marriage  con- 
nections with  them  leading  the  .people  into  idolatry,  were 
not  admissible  till  their  conversion  to  the  Jewish  faith. 
But  this  passage  describes  certain  limitations  of  the  gen- 
eral rule.  The  following  parties  were  excluded  from  the 
full  rights  and  privileges  of  citizenship  :— 1st,  Eunuchs — 
it  was  a  very  ancient  practice  for  parents  in  the  East  by 
various  arts  to  mutilate  their  children,  with  a  view  of 
training  them  for  service  in  the  houses  of  the  great.  2d, 
Bastards— such  an  indelible  stigma  in  both  these  in- 
stances was  designed  as  a  discouragement  to  practices 
that  were  disgraceful,  but  too  common  from  intercourse 
with  foreigners.  3d,  Ammonites  and  Moabites  were  ex- 
cluded— for  without  provocation  they  combined  to  engage 
a  soothsayer  to  curse  the  Israelites ;  and  further  endeav- 
oured, by  ensnaring  them  into  the  guilt  and  licentious 
abominations  of  idolatry,  to  seduce  them  from  their  alle- 
giance to  God.  even  to  the  tenth  generation  shall  tliey 
not  enter— Many  eminent  writers  think  that  this  law  of 
exclusion  was  applicable  only  to  males ;  at  all  events  that 
a  deflni  e  is  used  for  an  indefinite  number  (Nehemiah  13. 
1 ;  Ruth  4. 10;  2  Kings  10.  2).  Many  of  the  Israelites  being 
established  on  the  east  side  of  Jordan  in  the  immediate 
neighbourhood  of  those  people,  God  raised  this  partition- 
wall  between  them  to  prevent  the  consequences  of  evil 
communications.  4th,  More  favour  was  to  be  shown  to 
Edomites  and  Egyptians— to  the  former  from  their  near 
relationship  to  Israel;  and  to  the  latter,  from  their  early 
hospitalities  to  the  family  of  Jacob,  as  well  as  the  many 
acts  of  kindness  rendered  them  by  private  Egyptians  at 
the  Exodus  (Exodus  12.  36).  The  grandchildren  of  Edom- 
Ite  or  Egyptian  proselytes  were  declared  admissible  to 
the  full  rights  of  citizenship  as  native  Israelites;  and  by 
this  remarkable  provision,  God  taught  His  people  a  prac- 
tical lesson  of  generosity  and  gratitude  for  special  deeds 
of  kindness,  to  the  forgetfulness  of  all  the  persecution  and 
111  services  sustained  from  those  two  nations.  9-14. 
"When  the  host  goeth  forth  against  tliiite  enemies, 
keep  thee  from  evrfry  -wicked  thij»g— From  the  excesses 
Incident  to  camp  life,  as  well  as  from  habits  of  personal 
neglect  and  impurity.  15, 16.  Thou  shalt  not  deliver 
unto  his  master  the  servant  whicli  has  escaped  from 
his  master  unto  thee— Evidently  a  servant  of  the  Ca- 
naanites  or  some  of  the  neighbouring  people,  who  was 
driven  by  tyrannical  oppression,  or  induced,  with  a  view 
of  embracing  the  true  religion,  to  take  refuge  in  Israel. 
19,  ao.  Thou  Shalt  not  lend  upon  usury  to  tl»y  brother 
.  .  .  Unto  a  stranger  thou  mayest  lend  upon  usury — 
The  Israelites  lived  in  a  simple  state  of  society,  and  hence 
they  were  encouraged  to  lend  to  each  other  in  a  friendly 
way,  without  any  hope  of  gain.  But  the  case  was  different 
with  foreigners,  who,  engaged  in  trade  and  commerce, 
borrowed  to  enlarge  their  capital,  and  might  reasonably 
be  expected  to  pay  interest  on  their  loans.  Besides,  the 
distinction  was  admirably  conducive  to  keeping  the  Is- 
raelites separate  from  the  rest  of  the  world.  31,  ajj. 
■Wken  thou  vowest  a  vo-»v— (See  on  Numbers  30.  2.)  34, 
35.  "When  thou  comest  into  thy  neighbour's  vineyard, 
then  thou  mayest  eat  grapes  tliy  All  at  thine  own 
pleasiu-e— Vineyards,  like  corn-fields  mentioned  in  the 
next  ve^-se,  were  often  unenclosed.  In  vine-growing 
countries  grapes  are  amazingly  cheap ;  and  we  need  not 
wonder,  therefore,  that  all  within  reach  of  a  passenger's 
trm,  was  free ;  the  quantity  plucked  was  a  loss  never  felt 
by  the  proprietor,  and  it  was  a  kindly  privilege  afforded 
to  tne  poor  and  wayfaring  man. 
136 


CHAPTER    XXIV. 

Ver.  1-22.  Of  Divorces.  1.  "When  a  man  hath  taken 
a  wife,  and  married  tier,  and  it  come  to  pass  that  sl\e 
And  no  favour  in  his  eyes — It  appears  that  the  practice 
of  divorces  was  at  this  early  period  very  prevalent 
amongst  the  Israelites,  who  had  in  all  probability  be- 
come familiar  with  it  in  Egypt.  [Lane.]  The  usage  being 
too  deep-rooted  to  be  soon  or  easily  abolished,  was  toler- 
ated by  Moses  (Matthew  19. 8),  but  it  was  accompanied 
under  the  law  with  two  conditions,  which  were  calcu- 
lated greatly  to  prevent  the  evils  incident  to  the  per- 
mitted system,  viz.:  1st.  That  the  act  of  divorcement 
was  to  be  certified  on  a  written  document,  the  prepara- 
tion of  whicli,  with  legal  formality,  would  afford  time  for 
reflection  and  repentance ;  and  2d.  That,  in  the  event  of 
the  divorced  wife  being  married  to  another  husband,  she 
could  not,  on  the  termination  of  tliat  second  marriage,  be 
restored  to  her  first  husband,  however  desirous  he  might 
be  to  receive  her.  5.  Wlien  a  man  hath  taken  a  ne-w 
•wife,  lie  shall  not  go  to  -war — This  law  of  exemption 
was  founded  on  good  policy,  and  was  favovftrable  to  matri- 
mony, as  it  afforded  a  full  opportunity  for  the  affections 
of  the  newly-married  pair  being  more  firmly  engaged, 
and  it  diminished  or  removed  occasions  for  the  divorces 
just  mentioned.  6.  No  man  shall  take  the  nether  or 
the  upper  millstone  to  pledge — The  "upper"  stone  being 
concave,  covers  the  "nether"  like  a  lid;  and  it  has  a 
small  aperture,  through  whicii  the  corn  is  poured,  as  well 
as  a  handle  by  which  it  is  turned.  The  propriety  of  the 
law  was  founded  on  the  custom  of  grinding  corn  every 
morning  for  daily  consumption.  If  either  of  the  stones, 
tlierefore,  which  composed  the  handmill  was  wanting,  a 
person  would  be  deprived  of  his  necessary  provision.  7. 
If  a  man  be  found  stealing  any  of  his  brethren — (See 
on  Exodus  21.  16.)  8,  9.  Take  lieed  in  tlie  plague  of 
leprosy— (See  on  Leviticus  13.  14.)  10-13.  When  thou 
dost  lend  tliy  brother  anything,  thou  shalt  not  go 
into  his  house  to  fetcli  his  pledge — The  course  recom- 
mended was,  in  kind  and  considerate  regard,  to  spare  the 
borrower's  feelings.  In  the  case  of  a  poor  man  who  had 
pledged  his  cloak,  it  was  to  be  restored  before  night,  as 
the  poor  in  Eastern  countries  have  commonly  no  other 
covering  for  wrapping  them.selves  in  when  they  go  to 
sleep  than  the  hyke  or  plaid  they  have  worn  during  the 
day.  14, 13.  Thou  slialt  not  oppress  a  hired  servant 
that  is  poor  and  needy — Hired  servants  in  the  East  are 
paid  at  the  close  of  the  day ;  and  for  a  master  to  defraud 
the  labourer  of  his  hire,  or  to  withhold  it  wrongfully  for  a 
night,  might  have  subjected  a  poor  man  with  his  family 
to  suffering,  and  was  therefore  an  injustice  to  be  avoided 
(Leviticus  19.  13).  16-18.  Tlie  fathers  shall  not  be  put 
to  death  for  tlte  cliildren — The  rule  was  addressed  for 
the  guidance  of  magistrates,  and  it  established  the  equit- 
able principle  that  none  should  be  responsible  for  the 
crimes  of  others.  19-33.  Wlien  thou  cuttest  do-ivn 
thine  hai-vest  in  thy  field— The  grain,  pulled  up  by  the 
roots  or  cut  down  with  a  sickle,  was  laid  in  loose  sheaves; 
tlie  fruit  of  the  olive  was  obtained  by  striking  the  branches 
with  long  poles,  and  the  grape  clusters,  severed  by  a  hook, 
were  gathered  in  the  hands  of  the  vintager.  Here  is  a 
beneficent  provision  for  the  poor.  Every  forgotten  sheaf 
in  the  harvest-field  was  to  lie;  the  olive  tree  was  not  to  be 
beaten  a  second  time ;  nor  gleaning  grapes  to  be  gath- 
ered, in  order  that,  in  collecting  what  remained,  the 
hearts  of  the  stranger,  the  fatherless,  and  the  widow 
might  be  gladdened  by  the  bounty  of  Providence. 

CHAPTER  XXV. 

Ver.  1-19.  Stripes  must  not  exceed  Fortt.  3.  if  th« 
-wicked  man  be  -»vorthy  to  be  beaten — In  judicial  sen- 
tences, which  awarded  punishment  short  of  capital, 
scourging,  like  the  Egyptian  bastinado,  was  the  most 
common  form  in  which  they  were  executed.  The  Mosaic 
law,  however,  introduced  two  important  restrictions,  viz. : 
1st.  That  the  punishment  should  be  inflicted  in  presence 
of  the  judge  instead  of  being  inflicted  in  private  by  some 


Confession  of  the  Offerer  of  First-fruits.  DEUTERONOMY   XXVI,  XXVII.      The  Law  to  be  Written  upon  Stonet, 


heartless  official;  and  2d.  That  the  maximum  amount  of 
It  should  be  limited  to  forty  stripes,  instead  of  being 
awarded  according  to  the  arbitrary  will  or  passion  of  the 
magistrate.  The  Egyptian,  like  Turkish  and  Chinese 
rulers,  often  applied  the  stick  till  they  caused  death  or 
lameness  for  life.  Of  what  the  scourge  consisted  at  first 
we  are  not  informed;  but  in  later  times,  when  the  Jews 
were  exceedingly  scrupulous  in  adhering  to  the  letter  of 
the  law,  and,  for  fear  of  miscalgulatiou,  were  desirous  of 
keeping  within  the  prescribed  limit,  it  was  formed  of 
three  cords,  terminating  in  leathern  thongs,  and  thirteen 
strokes  of  this  counted  thirty-nine  (2  Corinthians  11. 24). 
4.  Tliou  slinlt  wot  muzzle  the  ox  wlien  lie  treadetU 
out  tlie  corn— In  Judea,  as  in  modern  Syria  and  Egypt, 
the  larger  grains  were  beaten  out  by  the  feet  of  oxen, 
which,  yoked  together,  trode  round  day  after  day  the 
wide  open  spaces  which  form  the  threshing-floors.  The 
animals  were  allowed  freely  to  pick  up  a  mouthful,  when 
they  chose  to  do  so;  a  wise  as^well  as  humane  regulation, 
introduced  by  the  law  of  Moses  (cf.  1  Corinthians  9.  9;  1 
Timothy  5. 17,  18).  5-10.  tJie  wife  of  tl»e  dead  sliall  wot 
marry  witUout  uwto  a  strauger ;  lier  Unslia wd's  brotlier 
sliall  take  Ucr  to  wife— This  usage  existed  before  the  age 
of  Moses  (Genesis  38. 8).  But  the  Mosaic  law  rendered  the 
custom  obligatory  (Matthew  22.  25)  on  j'ounger  brothers, 
or  the  nearest  kinsman,  to  marry  the  widow  (lluth  4.  4), 
by  associating  the  natural  desire  of  perpetuating  a  broth- 
ei''s  name,  with  the  preservation  of  pro'perty  in  the  He- 
brew families  and  tribes.  In  the  event  of  the  younger 
brother  declining  to  comply  with  the  law,  the  widow 
brought  her  claim  before  the  authorities  of  tlie  place  at  a 
public  assembly  (the  gate  of  the  city),  and  he  having  de- 
clared his  refusal,  she  was  ordered  to  loose  the  thong  of 
his  shoe — a  sign  of  degradation — following  up  that  act  by 
spitting  on  the  ground — the  strongest  expression  of  igno- 
miny and  contempt  amongst  Eastern  people.  The  shoe 
was  kept  by  the  magistrate  as  an  evidence  of  tlie  trans- 
action, and  the  parties  separated.  13-16.  Tliou  slialt  not 
Uave  divers  welgUts — Weights  were  anciently  made  of 
stone,  and  are  frequently  used  still  by  Eastern  shop- 
keepers and  traders,  who  take  them  out  of  the  bag  and 
put  them  in  the  balance.  The  man  who  is  not  cheated  by 
the  trader  and  his  bag  of  divers  weights  must  be  blessed 
with  more  acuteness  tlian  most  of  his  fellows.  [Roberts.] 
(Cf.  Proverbs  16. 11 ;  20. 10.)  17-19.  Remember  wliat  Ama- 
Ick  €Ud— This  cold-blooded  and  dastardly  atrocity  is  not 
narrated  in  the  previous  history  (Exodus  17. 14).  It  was 
an  unprovoked  outrage  on  the  laws  of  nature  and  human- 
ity, as  well  as  a  daring  defiance  of  that  God  who  had  so  sig- 
nally shown  His  favour  towards  Israel  (see  on  1  Samuel 
15.;  27.8;  30). 

CHAPTER    XXVI. 

Ver.  1-15.  The  Confession  of  Him  that  offereth 
THE  Basket  of  First-fruits,  it.  Tbou  slialt  take  of 
the  first  of  all  tlie  fruit  of  tlie  eartli — The  Israelites  in 
Ciinaan  being  God's  tenants  at  will,  were  required  to  give 
Hira  tribute  in  the  form  of  first-fruits  and  tithes.  No 
Israelite  was  at  liberty  to  use  any  productions  of  his  field 
until  he  had  presented  the  required  offerings.  The  tribute 
began  to  be  exigible  after  the  settlement  in  the  promised 
land,  and  it  was  yearly  repeated  at  one  of  the  great  feasts 
(Leviticus  2. 14;  23.10;  23.15;  Numbers  28.  26;  ch.  10.  9). 
Every  master  of  a  family  carried  it  on  his  shoulders  in  a 
little  basket  of  osier,  peeled  willow,  or  palm  leaves,  and 
brouglil  it  to  the  sanctuary.  5.  TUou  slialt  say,  A 
Syrlau  ready  to  periali  was  my  fatlier— ratlier,  a  wan- 
dering Syrian.  The  ancestors  of  the  Hebrews  were  nomad 
shepherds,  either  Syrians  by  birth  as  Abraham,  or  by 
long  residence  as  Jacob ;  and  when  they  were  established 
as  a  nation  in  the  possession  of  the  promised  land,  it  was 
to  God's  unmerited  gootlness  they  were  indebted  for  their 
distinguished  privileges,  and  In  token  of  gratitude  they 
brought  this  basket  of  first-fruits.  11.  tliou  siialt  rejoice 
—feasting  with  friends  and  the  Levites,  who  were  invited 
on  such  occasions  to  share  in  the  cheerful  festivities  that 
followed  oblations  (ch.  12.7;  Ifi.  10-15).  12-13.  Wliew  tUou 
boat  made  an  end  of  tithing  all  tUc  titites  of  tltiwe 


increase  tlie  third  year — Among  the  Hebrews  there 
were  two  tithlugs.  The  first  was  appropriated  to  the 
Levites  (Numbers  18. 21).  The  second,  being  the  tenth  of 
what  remained,  was  brought  to  Jerusalem  in  kind  ;  or  it 
was  converted  into  money,  and  the  owner  on  arriving  in 
the  capital,  purchased  sheep,  bread,  and  oil  (ch.  14.  22,  23). 
This  was  done  for  two  years  together.  But  this  second 
tithing  was  eaten  at  home,  and  the  third  year  distributed 
amongst  the  poor  of  the  place  at  discretion  (cli.  14.  28,  29). 
13.  Tliow  slialt  say  before  tlie  Lord  thy  God,  I  liave 
brouglit  away  the  hallo^ved  things  out  of  mine  house — 
This  was  a  solemn  declaration  that  nothing  which  should 
be  devoted  to  the  Divine  service  had  been  secretly  re- 
served for  personal  use.  14.  I  have  wot  eaten  thereof 
in  my  mourning — in  a  season  of  sorrow,  which  brought 
defilement  on  sacred  things;  under  a  pretence  of  pov- 
erty, and  grudging  to  give  any  away  to  the  poor,  neither, 
for  any  unclean  use — i.  e.,  any  common  purpose,  differ- 
ent from  what  God  had  appointed,  and  which  would  have 
been  a  desecration  of  it.  wor  given  aught  thereof  for 
the  dead— on  any  funeral  service,  or,  to  an  idol,  which  is  a 
dead  thing. 

CHAPTER     XXVII. 

Ver.  2-10.  The  People  are  to  Write  the  Law  upon 
Stones.  !2.  It  shall  be  on  the  day  Avhen  'we  shall  pass 
over  Jordan — day  is  often  put  for  time ;  and  it  was  not 
till  some  days  after  the  passage  that  the  following  in- 
structions were  acted  upon,  thou  shalt  set  tliee  up 
great  stones,  awd  plaister  tliem  tvlth  plaister — These 
stones  were  to  be  taken  in  their  natural  state,  unhewn, 
and  unpolished— the  occasion  on  which  they  were  used 
not  admitting  of  long  or  elaborate  preparation;  and  they 
were  to  be  daubed  over  with  paint  or  white-wash,  to 
render  them  more  conspicuous.  Stones  and  even  rocks 
are  seen  in  Egypt  and  the  peninsula  of  Sinai,  containing 
inscriptions  made  3000  years  ago,  in  paint  or  plaister.  By 
some  similar  method  those  stones  may  have  been  in- 
scribed, and  it  is  most  probable  that  Moses  learned  the  art 
from  the  Egyptians.  3.  Thou  shalt  -write  upon  tliem 
all  tlie  words  of  this  law — It  might  be,  as  some  think, 
the  Decalogue;  but  a  greater  probability  is,  that  it  was 
"the  blessings  and  curses,"  which  comprised  in  fact  an 
epitome  of  the  law  (Joshua  8.  34).  5-10.  tliere  shalt  thou 
build  an  altar  ...  of  whole  stones — The  stones  were  to 
be  in  their  natural  state,  as  if  a  chisel  would  communicate 
pollution  to  them.  The  stony  pile  was  to  be  so  large  as  to 
contain  all  the  conditions  of  the  covenant,  so  elevated  as 
to  be  visible  to  the  whole  congregation  of  Israel ;  and  the 
religious  ceremonial  performed  on  the  occasion  was  to 
consist,  first,  of  the  elementary  worship  needed  for  sinful 
men ;  and  secondly,  of  the  peace  offerings,  or  lively,  social 
feasts,  that  were  suited  to  the  happy  people  whose  God 
was  the  Lord.  There  were  thus,  the  law  which  con- 
demned, and  the  typical  expiation — the  two  great  princi- 
ples of  revealed  religion. 

Ver.  11-13.  The  Tribes  Divided  on  Gerizim  and 
EbaXi.  11-13.  tliese  shall  stand  upon  mount  Gerizim 
to  bless  tlie  people  .  .  .  these  shall  stand  upon  mount 
Kbal  to  curse— Those  long  rocky  ridges  lay  in  the  prov- 
ince of  Samaria,  and  the  peaks  referred  to  were  near 
Shechem  (Nablous),  rising  in  steep  pi'ecipices,  to  the 
height  of  about  800  feet,  and  separated  by  a  green,  well- 
watered  valley,  of  about  500  yards  wide.  The  people  of 
Israel  were  here  divided  into  two  parts.  On  mount  Geri- 
zim (now  Jebel-et-Tur)  were  stationed  the  descendants  of 
Rachel  and  Leah,  the  two  principal  wives  of  Jacob,  and  to 
them  was  assigned  the  most  pleasant  and  honourable 
office  of  pronouncing  the  benedictions;  while  on  the  twin 
hill  of  Ebal  (now  Imad-cl-Deen)  were  placed  the  posterit.v 
o^  the  two  secondary  wives,  Zilpah  and  Bilhah,  with  those 
of  Reuben,  who  liad  lost  the  primogeniture,  and  Zebulun, 
son  of  Leah,  youngest  son;  to  them  were  committed  tlie 
necessary  but  painful  duty  of  pronouncing  the  maledic- 
tions (see  on  Judges  9.  7).  The  ceremony  might  have 
taken  place  on  the  lower  spurs  of  the  mountains,  where 
they  approach  more  closely  to  each  other;  and  the  course 
observed  was  as  follows :— Amid  the  silent  expectations 

137 


ings  for  Obedience, 


DEUTERONOMY   XXVIII. 


and  the  Curses  for  Disobedience, 


of  the  solemn  assembly,  the  priests  standing  round  the 
ark  in  the  valley  below,  said  aloud,  looking  to  Gerizini, 
"Blessed  is  the  man  that  maketh  not  any  graven  image,"' 
When  the  people  ranged  on  that  hill  responded  in  lull 
simultaneous  shouts  of  "Amen;"  then  turning  round  to 
Ebal,  they  cried,  "  Cursed  is  the  man  that  maketh  any 
graven  image;"  to  which  those  that  covered  the  ridge 
answered,  "Amen."  The  same  course  at  every  pause  was 
followed  with  all  the  blessings  and  curses  (see  on  Joshua 
8.  33,  34).  These  curses  attendant  on  disobedience  to  the 
Divine  will,  which  had  been  revealed  as  a  law  from  heav- 
en, he  it  observed,  are  given  in  the  form  of  a  declarntion, 
not  a  wisJi,  as  the  words  should  be  rendered,  "  Cursed  is 
he,"  and  not  "  Cursed  be  he." 

CHAPTER  XXVIII. 

Ver.  1-6S.  The  Blessings  foe  Obedience.  1.  if  tliou 
slialt  liearkeu  diligently  unto  tlie  voice  of  tlie  Lord, 
tliy  God — In  this  chapter  the  blessings  and  curses  are 
enumerated  at  length,  and  in  various  minute  details,  so 
that  on  the  first  entrance  of  the  Israelites  into  the  land 
of  promise,  their  whole  destiny  was  laid  before  them,  as 
it  was  to  result  from  their  obedience  or  the  contrary.  3- 
6.  All  tliesc  blessings  sliall  come  on  tliee — their  national 
obedience  was  to  be  rewarded  by  extraordinary  and  uni- 
versal prosperity.  7.  flee  before  tbee  seven  -^vays— i.  e.. 
In  various  directions,  as  alwaj's  happens  in  a  rout.  10. 
called  by  tlic  name  of  tlie  Liord — i.  e.,  arc  really  and 
actually  His  people  (ch.  14. 1 ;  26.  IS).  11.  Tlie  Lortl  sliall 
make  tliee  plenteous  in  goods — Beside  tlie  natural  capa- 
Dilities  of  Canaan,  its  extraordinary  fruitfuluess  was 
traceable  to  the  special  blessing  of  Heaven.  13.  Tlie 
liOrd  sball  open  unto  three  liis  good  treasure — The  sea- 
sonable supply  of  the  early  and  latter  rain  was  one  of  the 
principal  means  by  which  their  land  was  so  uncommonly 
fruitful,  tliou  Shalt  lend  unto  many  nations,  and  sliall 
not  borroiv— i.  e.,  thou  shalt  be  in  such  affluent  circum- 
stances, as  to  be  capable,  out  of  thy  superfluous  wealth,  to 
give  aid  to  thy  poorer  neighbours.  13,  14.  tlic  liead  and 
not  tlie  tail— an  Oriental  form  of  expression,  indicating 
the  possession  of  independent  power  and  great  dignity 
and  acknowledged  excellence  (Isaiah  9.  14 ;  19.  15).  15-20. 
But  if  tliou  'wilt  not  Iiearken  unto  tlie  voice  of  tlie 
I^ord— Curses  that  were  to  follow  them  in  the  event  of 
disobedience  are  now  enumerated,  and  they  are  almost 
exact  counterparts  to  the  blessings  which  were  described 
in  the  preceding  context,  as  the  reward  of  a  faithful  ad- 
herence to  the  covenant.  31.  pestilence— some  fatal  epi- 
demic; there  is  no  reason,  however,  to  think  that  the 
plague,  which  is  the  great  modern  scourge  of  the  East,  is  re- 
ferred to.  33.  a  consumption— a  wasting  disorder ;  but  the 
European  phthisis  is  almost  unknown  in  Asia,  fever  .  .  . 
Inflammation  .  .  .  extreme  burning— <fever  is  rendered 
"  burning  ague"  (Leviticus  26. 16),  and  the  others  mentioned 
along  with  it  evidently  point  to  those  febrile  affections 
which  are  of  malignant  cliaracter  and  great  frequency  in 
the  East,  the  stvord — rather  "  dryness,"— the  eflect  on  tlie 
human  body  of  such  violent  disorders,  blasting  and 
milde-iv— two  atmospheric  influences  fatal  to  grain.  33. 
lieaven  .  .  ,  brass  .  .  .  earth  .  .  .  iron — strong  Oriental 
figures  used  to  describe  the  effects  of  long-continued 
drought;  and  this  want  of  regular  and  seasonable  rain  is 
allowed  by  the  most  intelligent  observers  to  be  one  great 
cause  of  the  present  sterility  of  Palestine.  34.  the  rain 
of  thy  land  potvder  and  dust— An  allusion  probablj'  to 
the  dreadful  effects  of  tornadoes  In  the  East,  which,  rais- 
ing the  sand  in  immense  twisted  pillars,  drive  them  along 
with  the  fury  of  a  tempest.  These  shifting  sands  are  most 
destructive  to  cultivated  lands;  and  in  consequence  of 
their  encroachments,  many  once  fertile  regions  of  the  East 
are  now  barren  deserts.  37.  tlie  botcli  of  Egypt— a 
troublesome  eruption,  marked  by  red  pimples,  to  which, 
at  the  rising  of  the  Nile,  the  Egyptians  are  subject,  eme- 
rods — flstulsB  or  piles,  scab — scurvy,  itch — the  disease 
commonly  known  by  that  name ;  but  it  is  far  more  ma- 
lignant in  the  East  than  is  ever  witnessed  in  our  part  of 
the  world.  3S.  madness,  blindness,  and  astonishment 
138 


of  heart— they  would  be  bewildered  and  paralyzed  with 
terror  at  the  extent  of  their  calamities.  39-33.  thou 
Shalt  grope  at  noonday — a  general  description  of  the 
painful  uncertainty  in  which  they  would  live.  During 
the  middle  ages  the  Jews  were  driven  from  society  into 
hiding-places  whicli  they  were  afraid  to  leave,  not  know- 
ing from  what  quarter  they  might  be  assailed,  and  their 
children  dragged  into  captivity,  from  vv^hich  no  friend 
could  rescue,  and  no  money  ransom  them.  35.  the  Lord 
shall  smite  thee  in  the  knees  and  in  the  legs — this  is 
an  exact  description  of  elephantiasis,  a  horrible  disease, 
something  like  leprosy,  which  attacks  particularly  the 
lower  extremities.  36.  The  Iiord  shall  bring  thee  and 
thy  king— This  shows  how  widespread  would  be  the  na- 
tional calamity;  and  at  the  same  time  how  hopeless, 
when  he  who  should  liave  been  their  defender  shared  the 
captive  fate  of  his  subjects,  there  shalt  thou  serve  other 
gods,  -vvood  and  stone — The  Hebrew  exiles,  with  some 
honourable  exceptions,  were  seduced  or  compelled  into 
idolatry  in  the  Assyrian  and  Babylonish  captivities  (Jere- 
miah 44. 17-19).  Thus,  the  sin  to  which  they  had  too  often 
betrayed  a  perverse  fondness,  a  deep-rooted  propensity, 
became  their  punishment  and  their  misery.  37.  thou 
shalt  become  an  asf  onislimeiit,  a  proverb,  and  a  by- 
Avord  among  all  nations  'tvhithcr  tlie  Lord  sliall,  &c 
—The  annals  of  almost  every  nation,  for  eighteen  hundred 
years,  afford  abundant  proofs  that  this  has  been,  as  it  still 
is,  the  case— the  very  name  of  Jew  being  a  universally 
recognized  term  for  extreme  degradation  and  wretched- 
ness. 49.  tlie  Lord  sliall  bring  a  nation  against  the« 
from  far— The  invasion  of  the  Romans—"  they  came  from 
far."  The  soldiers  of  the  invading  army  were  taken  from 
France,  Spain,  and  Britain— then  considered  "the  end  of 
the  earth."  Julius  Severus,  the  commander,  afterwards 
Vespasian  and  Hadrian,  left  Britain  for  the  scene  of  con- 
test. Moreover,  the  ensign  on  the  standards  of  the  Roman 
army  was  "an  eagle;"  and  the  dialects  spoken  by  the 
soldiers  of  the  different  nations  that  composed  that  army 
were  altogether  unintelligible  to  the  Jews.  50.  Anation 
of  fierce  countenance  —  A  just  description  of  the  Ro- 
mans, who  were  not  only  bold  and  unyielding,  but  ruth- 
less and  implacable.  51.  lie  shall  eat  the  fruit  of  thy 
cattle,  &c.— According  to  the  Jewish  historian,  every  dis- 
trict of  the  country  through  which  they  passed  was 
strewed  with  the  wrecks  of  their  devastation.  51.  He 
sliall  besiege  tliee  until  thy  high  and  fenced  Avails 
come  do-»vii— All  the  fortified  places  to  which  the  people 
betook  themselves  for  safety,  were  burnt  or  demolished, 
and  the  walls  of  Jerusalem  itself  razed  to  the  ground. 
53-57.  thou  slialt  eat  tlie  fruit  of  thine  o^vn  body — 
(See  on  2  Kings  C.  29;  Lamentations  4.10.)  Such  were  the 
dreadful  extremities  to  which  the  inhabitants  during 
the  siege  were  reduced,  that  many  women  sustained  a 
wretched  existence  by  eating  the  flesh  of  their  own  chil- 
dren. Parental  affection  was  extinguished,  and  the  near- 
est relatives  were  jealously  avoided,  lest  they  should  dis- 
cover and  demand  a  share  of  the  revolting  viands.  63. 
ye  sliall  be  fe>v  in  number — There  has  been,  ever  since 
the  destruction  of  Jerusalem,  only  an  inconsiderable 
remnant  of  Jews  existing  in  that  land— aliens  in  the  land 
of  their  fathers;  and  of  all  classes  of  the  inhabitants  they 
are  the  most  degraded  and  miserable  beings,  dependent 
for  their  support  on  contributions  from  Europe.  63.  ye 
shall  be  plucked  from  off  the  land— Hadrian  issued  a 
proclamation,  forbidding  any  Jews  to  reside  in  Judea,  or 
even  to  approach  its  confines.  64.  The  Lord  shall  scat- 
ter thee  among  all  people — There  is,  perhaps,  not  a 
country  in  the  world  where  Jews  are  not  to  be  found. 
Who  that  looks  on  this  condition  of  the  Hebrews  is  not 
filled  with  awe,  when  he  considers  the  fulfllment  of  this 
prophecy?  68.  The  Lord  shall  bring  thee  into  Egypt 
again  with  ships— The  accomplishment  of  this  predic- 
tion took  place  under  Titus,  when,  according  to  Josephusi, 
multitudes  of  Jews  were  transported  in  ships  to  the  land 
of  the  Nile,  and  sold  as  slaves.  "  Here,  then,  are  instances 
of  prophecies  delivered  above  three  thousand  years  ago ; 
and  yet,  as  we  see, being  fulflUed  in  the  world  at  this  very 
time ;  and  what  stronger  proofs  can  we  desire  of  the  Dl- 


An  Exhortation  to  Obedience. 


DEUTERONOMY  XXIX,  XXX. 


Mercy  to  the  Penittnl, 


vine  legation  of  Moses  ?  How  these  instances  may  affect 
otliers  I  know  not ;  but  for  myself,  I  must  acknowledge, 
they  not  only  convince  but  amaze  and  astonish  me  be- 
yond expression ;  they  are  truly,  as  Moses  foretold  {vs.  45, 
^(j;  they  would  be,  'a  sign  and  a  wonder  forever.'  "  [Bishop 
Newton.] 

CHAPTER    XXIX. 
Ver.  1-29.    An  Exhortation  to  Obediknce.    1.  Tliese 
are  tUe  words  of  the  covenant— The  discourse  of  Moses 
is  continued,  and  the  subjectof  that  discourse  was  Israel's 
covenant  with  God,  the  privileges  it  conferred,  and  the 
obligations  it  imposed,    beside  tUe  covenant  wlilcH  he 
made  with  them  in  Horeb— It  was  substantially  the 
same;  but  it  was  renewed  now,  in  difl'erent  circumstances. 
Tliey  had  violated  its  conditions.    Moses  rehearses  these, 
that  they  might  have  a  better  knowledge  of  its  conditions, 
and  be  more  disposed  to  comply  with  tliem.    a.  Moses 
called  unto  all  Israel,  Ye  have  seen  all  tSiat  the  Lord 
did,  &c.— This  appeal  to  the  experience  of  tlie  people, 
though  made  generally,  was  applicable  only  to  that  por- 
tion of  them  who  had  been  very  young  at  the  period  of 
the  Exodus,  and  who  remembered  the  marvellous  transac- 
tions that  preceded  and  followed  that  era.     Yet,  alas! 
those  wonderful  events  made  no  good  impression  upon 
them  (v.  4).    They  were  strangers  to  that  grace  of  wisdom 
which  is  liberally  given  to  all  who  ask  it;  and  their  in- 
sensibility was  all  the  more  inexcusable  tliat  so  many 
miracles  had  been  performed  which  might  have  led  to  a 
certain  conviction  of  the  presence  and  the  power  of  God 
with  them.    The  preservation  of  their  clothes  and  shoes, 
the  supply  of  daily  food  and  fresh  water;  these  continued 
without  interruption  or  diminution  during  so  many  years' 
sojourn  in  the  desert,  were  miracles  wbicli  unmistakably 
proclaimed  the  immediate  hand  of  God,  and  were  per- 
formed for  the  express  purpose  of  training  tliem  to  a  prac- 
tical knowledge   of  and   habitual   confidence    in   Ilim. 
Tlieir  experience  of  this  extraordinary  goodness  and  care, 
together  with  their  remembrance  of  the  brilliant  suc- 
cesses by  which,  with  little  exertion  or  loss  on  tlieir  part, 
God  enabled  them  to  acquire  tlie  valuable  territory  on 
whicli  they  stood,  is  mentioned  again  to  enforce  a  faithful 
adherence  to  the  covenant,  as  tlie  direct  and  sure  means 
of  obtaining  its  promised  blessings.   10-39.  Ye  s^tandtltis 
day,  all  of  you,  before  the  liOrd— The  whole  congrega- 
tion of  Israel,  of  all  ages  and  conditions,  all— young  as 
well  as  old  ;  menials  as  well  as  masters;  native  Israelites 
as  well  as  naturalized  strangers — all  were  assembled  be- 
fore the  tabernacle  to  renew  the  Sinuitic  covenant.    None 
of  them  were  allowed  to  consider  tliemselves  as  exempt 
from  the  terms  of  that  national  compact,  lest  any  lapsing 
into  idolatry  might  prove  a  root  of  bitterness,  spreading 
Us  noxious  seed  and  corrupt  influence  all  around  (cf.  He- 
brews 12. 15).    It  was  of  the  greatest  consequence  thus  to 
reach  the  heart  and  conscience  of  every  one,  for  some 
might  delude  themselves  with  the  vain  idea  that  by  tak- 
ing the  oath  (v.  12)  by  whicli  they  engaged  themselves  in 
covenant  with  God,  they  would  secure  its  blessings;  and 
even  tliough  they  sliould  not  rigidly  adhere  to  His  wor- 
ship and  commands,  but  follow  the  devices  and  inclina- 
tions of  tlieir  own  hearts,  yet  tliat  He  would  wink  at  such 
liberties  and  not  punish  them.    It  was  of  the  greatest  con- 
Bcquencc  to  impress  all  with  the  strong  and  abiding  con- 
viction, tliat  while  the  covenant  of  grace  had  special 
blessings  belonging  to  it,  it  at  the  same  time  had  curses  in 
reserve  for  transgressors,  the  infliction  of  wliicli  would  be 
as  certain^  as  lasting  and  severe.    This  was  the  advantage 
contemplated  In  the  law  being  rehearsed  a  second  time. 
The  picture  of  a  once  rich  and  flourishing  region,  blasted 
and  doomed  In  consequence  of  tlie  sins  of  its  inhabitants, 
Is  very  striking,  and  calculated  to  awaken  awe  in  every 
reflecting  mind.    Such  is,  and  long  has  been,  the  desolate 
state  of  Palestine;  and,  in  looking  at  Its  ruined  cities,  its 
blasted  coast.  Its  naked  mountains,  its  sterile  and  parched 
soil— all  the  sad  and  unmistakable  evidences  of  a  land 
lying  under  a  curse,  numbers  of  travellers  from  Europe, 
America,  and  the  Indies— "strangers  from  a  far  country" 
(».  22)— In  the  present  day  see  that  the  Lord  has  executed 


His  threatening.  Who  can  resist  the  conclusion  that  it 
has  been  inflicted  "  because  the  inhabitants  had  forsaken 
the  covenant  of  the  Lord  God  of  their  fathers,  and  the 
anger  of  the  Lord  was  kindled  against  this  land,  to  bring 
upon  it  all  the  curses  that  are  written  in  tliis  book  ?"  39. 
Tlie  secret  things  belong  unto  the  Lord— This  verse  has 
no  apparent  connection  with  the  thread  of  discourse ;  and 
it  is  thought  to  have  been  said  in  answer  to  the  looks  of 
astonishment  or  the  words  of  inquiry,  whether  they 
would  be  ever  so  wicked  as  to  deserve  such  punishments. 
The  recorded  history  of  God's  providential  dealings  to- 
wards Israel  presents  a  wonderful  combination  of  "good- 
ness and  severity."  Tiiere  is  mucli  of  it  involved  in  mys- 
tery too  profound  for  our  limited  capacities  to  fathom ; 
but,  from  the  comprehensive  wisdom  displayed  in  those 
parts  which  have  been  made  known  to  us,  we  are  pre- 
pared to  enter  into  tlie  full  spirit  of  the  apostle's  excla-ma- 
tion.  How  unsearchable  are  His  judgments  (Romans  11. 33). 

CHAPTER    XXX. 

Ver.  1-10.  Gkeat  Mercies  promised  unto  the  Pen- 
itent, a,  3.  When  all  tliese  things  are  come  upon 
thee,  and  tJiou  shalt  return  .  .  .  then  the  Iiord  shall 
turn  thy  captivity- The  hopes  of  the  Hebrew  people  are 
ardently  directed  to  this  promise,  and  they  conttdently 
expect  that  God,  commiserating  their  forlorn  and  fallen 
condition,  will  yet  rescue  them  from  all  the  evils  of  their 
long  dispersion.  They  do  not  consider  the  promise  as  ful- 
flUed  by  their  restoration  from  the  captivity  in  Babylon, 
for  Israel  was  not  then  scattered  in  the  manner  here  de- 
scribed—"among  all  the  nations,"  "unto  the  utmost  parts 
of  heaven"  (v.  4);  and  when  God  recalled  them  from  that 
bondage,  all  the  Israelites  were  not  brought  back,  they 
were  not  multiplied  above  their  fathers  (v.  5),  nor  were 
their  hearts  and  those  of  their  children  circumcised  to 
love  the  Lord  (v.  6).  It  is  not,  therefore,  of  the  Babylonish 
captivity  that  Moses -was  speaking  in  this  passage;  it 
must  be  of  the  dispersed  state  to  which  they  have  been 
doomed  for  1800  years.  This  prediction  may  have  been 
partially  accomplished  on  the  return  of  the  Israelites 
from  Babylon ;  for,  according  to  the  structure  and  design 
of  Scripture  prophecy,  it  may  have  pointed  to  several 
similar  eras  in  their  national  history;  and  this  view  is 
sanctioned  by  the  prayer  of  Nehemiah  (Nehemiah  1. 8,  9). 
But  undoubtedly  it  will  receive  its  full  and  complete  ac- 
complishment in  the  conversion  of  the  Jews  to  the  Gospel 
of  Christ.  At  the  restoration  from  the  Babylonish  cap- 
tivity, that  people  were  changed  in  many  respects  for  the 
better.  They  were  completely  weaned  from  sensible  idol- 
atry; and  this  outward  reformation  was  a  prelude  to  the 
higher  attainments  they  are  destined  to  reach  in  the  age 
of  Messiah,  "when  the  Lord  God  will  circumcise  their 
hearts  and  the  hearts  of  their  seed  to  love  the  Lord."  The 
course  pointed  out  seems  clearly  to  be  this :  that  the  hearts 
of  the  Hebrew  people  shall  be  circumcised  (Oolossians 
2.2);  in  other  words,  by  the  combined  influences  of  the 
Word  and  Spirit  of  God,  their  hearts  will  be  touched  and 
purifled  from  all  their  superstition  and  unbelief;  tliey 
will  be  converted  to  the  faith  of  Jesus  Christ  as  their  Mes- 
siah—a  spiritual  deliverer,  and  the  effect  of  their  conver- 
sion will  be  that  they  will  return  and  obey  the  voice  (the 
Gospel,  the  evangelical  law)  of  the  Lord.  The  words  may 
be  interpreted  either  wholly  in  a  spiritual  sense  (John  11. 
51,  52),  or,  as  many  think,  in  a  literal  sense  also  (Romans 
11).  They  Mill  be  recalled  from  all  places  of  the  dispersion 
to  tlieir  own  land,  and  enjoy  the  highest  prosperity.  The 
mercies  and  favours  of  a  bountiful  Providence  will  not 
then  be  abused  as  formerly  (ch.  31.  20;  32. 15).  They  will  be 
received  in  a  better  spirit,  and  employed  to  nobler  pur- 
poses. They  will  be  happy,  "for  the  Lord  will  again 
rejoice  over  them  for  good,  as  He  rejoiced  over  their 
fatliers." 

11-11.  The  Commandment  is  Manifest,  11-14.  for 
this  commandment  is  not  hidden,  neither  far  off— That 
law  of  loving  and  obeying  God  which  was  the  subject  of 
Moses'  discourse,  was  well  known  to  the  Israelites.  They 
could  not  plead  Ignorance  of  ita  existence  and  require. 

139 


Tlie  People  and  Joshua  Encouraged.       DEUTERONOMY  XXXI,  XXXII. 


The  Song  0/  Moses. 


ments.  It  was  not  concealed  as  an  Impenetrable  mystery 
In  heaven,  for  it  had  been  revealed;  nor  was  it  carefully 
withheld  from  the  people  as  a  dangerous  discovery;  for 
the  youngest  and  humblest  of  them  were  instructed  in 
those  truths,  which  were  subjects  of  earnest  study  and 
research  among  the  wisest  and  greatest  of  other  nations. 
They  were  not  under  a  necessity  of  undertaking  long 
journeys  or  distant  voyages,  as  many  ancient  sages  did 
In  quest  of  knowledge.  They  enjoyed  the  peculiar  privi- 
lege of  a  familiar  acquaintance  with  it.  It  was  with  them 
II  subject  of  common  conversation,  engraven  on  their 
memories,  and  frequently  explained  and  inculcated  on 
their  hearts.  The  apostle  Paul  (Romans  10.  6-8)  has  ap- 
plied this  passage  to  the  Gospel,  for  the  law  of  Christ  is 
substantially  the  same  as  that  of  Moses,  only  exhibited 
more  clearly  in  its  spiritual  nature  and  extensive  appli- 
cation, and,  accompanied  with  tlie  advantages  of  Gospel 
grace,  Is  practicable  and  easy, 

15-20.  Death  and  Life  are  set  before  the  Israel- 
ites. 15-30.  See,  I  have  set  before  tliee  tUis  day,  life 
and  death. — t.  e.,  the  alternative  of  a  good  and  happy,  or 
a  disobedient  and  miserable  life.  Love  of  God,  and  com- 
pliance with  His  will,  are  the  only  ways  of  securing  the 
blessings  and  avoiding  the  evils  described.  The  choice 
was  left  to  themselves,  and  in  urging  upon  them  the  in- 
ducements to  a  wise  choice,  Moses  warmed  as  he  pro- 
ceeded into  a  tone  of  solemn  and  impressive  earnestness 
similar  to  that  of  Paul  to  the  elders  of  Ephesus  (Acts 
20.  26,  27). 

CHAPTER    XXXI. 

Ver.  IS.  Moses  encotjrageth  the  People  and 
Joshua.  1.  Moses  -went  and  spake — It  is  probable  that 
this  rehearsal  of  the  law  extended  over  several  successive 
days;  and  it  miglit  be  the  last  and  most  important  day 
on  which  the  return  of  Moses  to  tlie  place  of  assembly  is 
specially  noticed.  In  drawing  his  discourse  towards  a 
conclusion,  he  adverted  to  his  advanced  age ;  and  although 
neither  his  physical  nor  intellectual  powers  had  suffered 
any  decay  (ch.  34.  7),  yet  he  knew  by  a  special  revelation, 
that  the  time  had  arrived  when  he  was  about  to  be  with- 
drawn from  the  superintendence  and  government  of 
Israel.  3-8.  also  the  Lord  liath  said— should  be  "/or  the 
Lord  hath  said"  thou  shalt  not  go  over  this  Jordan.  While 
taking  a  solemn  leave  of  the  people,  he  exhorted  them 
not  to  be  intimidated  by  the  menacing  opposition  of  en- 
emies; to  take  encouragement  from  the  continued  pres- 
ence of  their  covenanted  God;  and  to  rest  assured  that 
the  same  Divine  power  which  had  enabled  them  to  dis- 
comfit their  first  assailants  on  the  east  of  Jordan,  would 
aid  them  not  less  effectually  in  the  adventurous  enter- 
;>rise  wliich  they  were  about  to  undertake,  and  by  which 
they  would  obtain  possession  of  "the  land  which  He  had 
sworn  nnto  their  fathers  to  give  them." 

9-13.  He  delivers  the  Law  to  the  Priests,  to  read 
it  every  Seventh  Year  to  the  People.  9-13.  Moses 
■wrote  tills  lavr,  and  delivered  It  unto  the  priests— The 
law  thus  committed  to  writing  was  either  the  whole  book 
of  Deuteronomy,  or  the  important  part  of  it  contained 
between  the  twenty-seventh  and  thirtieth  cliapters.  It  was 
usual  in  cases  of  public  or  private  contract  for  two  copies 
of  the  engagement  to  be  made— one  to  be  deposited  in  the 
national  archives,  or  some  secure  place  for  reference, 
should  occasion  require ;  the  other  to  remain  in  the  hands 
of  the  contracting  parties.  (Jeremiah  32. 12-1:1.)  The  same 
course  was  followed  on  this  renewal  of  the  covenant  be- 
tween God  and  Israel.  Two  written  copies  of  the  law 
were  prepared,  the  one  of  which  was  delivered  to  the  public 
representatives  of  Israel,  viz.,  the  priests  and  the  elders. 
the  priests,  who  hare  the  arlc  of  the  covenant— In  all 
ordinary  journeys,  it  was  the  common  duty  of  the  Levites 
to  carry  the  ark  and  its  furniture  (Numbers  4. 15);  but,  on 
solemn  or  extraordinary  occasions,  that  office  was  dis- 
charged by  the  priests.  (Joshua  3. 3-8;  6. 6 ;  1  Chronicles  15. 
11,12.)  all  the  elders  of  Israel— they  were  assistants  to 
the  priests  and  overseers  to  take  care  of  the  preservation, 
rehearsal,  and  observance  of  the  law.  10.  At  the  end  of 
every  seven  years,  thoti  shalt  read  this  law— At  the  re- 
140 


turn  of  the  sabbatic  year,  and  during  the  feast  of  taber- 
nacles, the  law  was  to  be  publicly  read.  This  order  of 
Moses  was  a  future  and  prospective  arrangement ;  for  the 
observance  of  the  sabbatic  year  did  not  commence  till  the 
conquest  and  peaceful  occupation  of  Canaan.  The  ordin- 
ance was  subservient  to  several  important  purposes.  For, 
while  the  people  had  opportunities  of  being  instructed  in 
the  law  every  Sabbath,  and  daily  in  their  own  homes, 
this  public  periodical  rehearsal  at  meetings  in  the  courts 
of  the  sanctuary,  where  women  and  children  of  twelve 
years  were  present,  as  they  usually  were  at  the  great  fes- 
tivals, was  calculated  to  produce  good  and  pious  impres- 
sions of  Divine  truth  amid  the  sacred  associations  of  the 
time  and  place ;  besides,  it  formed  a  public  guarantee  for 
the  preservation,  integrity,  and  faithful  transmission  of 
the  Sacred  Book  to  successive  ages.  14, 15.  the  L>ord  said 
unto  Moses,  Call  Joshua,  and  present  yourselves  to 
the  tahemacle  of  the  congregation — Joshua  had  been 
publicly  designated  to  the  office  of  commander  by  Moses; 
and  God  was  pleased  to  confirm  his  appointment  by  the 
visible  symbols  of  His  presence  and  approval.  As  none 
but  the  priests  were  privileged  to  enter  the  sanctuary,  it  is 
probable  that  this  significant  manifestation  of  the  cloudy 
pillar  was  made  while  the  leaders  stood  at  the  door  of  the 
tabernacle.  16-32.  Tlie  Liord  said  unto  Moses  .  .  .  Thig 
people  will  rise  up — In  this  remai'kable  interview,  Moses 
was  distinctly  apprised  of  the  infidelity  of  Israel,  their 
corruptions  of  the  true  religion  through  intercourse  with 
the  idolatrous  inhabitants  of  Canaan  (Amos  5.  26),  and 
their  chastisements  in  consequence  of  those  national  de- 
fections. 17.  then  niy  anger  shall  be  kindled,  and  I 
will  hide  my  face  from  them— An  announcement  of 
the  withdrawal  of  the  Divine  favour  and  protection  of 
which  the  Sliechinah  was  the  symbol  and  pledge.  It  never 
appeared  in  the  second  temple ;  and  its  non-appearance 
was  a  prelude  of  "all  the  evils  that  came  upon  them,  be- 
cause thoir  God  was  not  among  them."  19.  Kovv  there- 
fore -tvrite  ye  this  song— National  songs  take  deep  hold 
of  the  memories,  and  have  a  powerful  influence  in  stirri)ig 
the  deepest  feelings  of  a  people;  and  in  accordance  with 
this  principle  in  human  nature,  a  song  was  ordered  to  be 
composed  by  Moses,  doubtless  under  Divine  inspiration, 
which  was  to  be  learnt  by  the  Israelites  themselves,  and 
to  be  taught  to  their  children  in  every  age,  embodying  the 
substance  of  the  preceding  addresses,  and  of  a  strain  well 
suited  to  inspire  the  popular  mind  with  a  strong  sense  of 
God's  favour  to  their  nation.  36.  Take  this  book  of  the 
la-%v,  and  put  it  in  tlie  side  of  the  ark — The  second  copy 
of  the  law  (see  on  i'.  9)  was  deposited  for  greater  security 
and  reverence  in  a  little  chest  beside  the  ark  of  the  cov- 
enant, for  there  was  nothing  contained  witiiin  it  but  the 
tables  of  stone.  (1  Kings  8.  9.)  Others  think  it  was  put 
within  the  ark,  it  being  certain,  from  the  testimony  of 
Paul  (Hebrews  9. 4),  that  there  were  once  other  things  in- 
side the  ark.  and  that  this  was  the  copy  found  in  the  time 
of  Josiah.    (2  Kings  22.  8.)  ' 

CHAPTER    XXXII. 

Ver.  1-43.    Moses'  Song,  which  sets  forth  the  Per- 
fections OF  God.    1.  Give  ear,  O  ye  heavens  j  liear,  O 

earth— The  magnificence  of  tlie  exordium,  the  grandeur 
of  the  theme,  the  frequent  and  sudden  transitions,  the 
elevated  strain  of  the  sentiments  and  language,  entitle 
this  song  to  be  ranked  amongst  the  noblest  specimens  of 
poetry  to  be  found  in  the  Scriptures.  3,  3.  My  doctrine 
shall  drop,  &c.— the  language  may  justly  be  taken  as 
uttered  in  the  form  of  a  wish  or  prayer,  and  the  compari- 
son of  wholesome  instruct) on  to  the  pure,  gentle,  and  in- 
sinuating influence  of  rain  or  dew,  is  frequently  made  by 
the  sacred  writers.  (Isaiah  5. 6;  55.10,11.)  4.  He  is  the 
Rock— a  word  expressive  of  power  and  stability.  The 
application  of  it  in  this  passage  is  to  declare  that  God  had 
been  true  to  His  covenant  with  their  fathers  and  them. 
Nothing  that  He  had  promised  had  failed ;  so  that  if  their 
national  experience  had  been  painfully  chequered  by  se- 
vere and  protracted  trials,  notwithstanding  the  brightest 
promises,  that  result  was  traceable  to  their  own  undutifUl 


!Z7*e  Song  of  Moaa. 


DEUTERO^^OiMY  XXXIII. 


The  Majesty  of  God. 


and  perverse  conduct ;  not  to  any  vacillation  orunfaithful- 
ness  on  the  part  of  God  (James  1. 17),  whose  procedure  was 
marked  by  justice  and  judgment,  whether  they  had  been 
exalted  to  prosperity,  or  plunged  into  the  deptlis  of  afflic- 
tion. 5.  They  liave  corrupted  tliemsclves — i.  e.,  tlie  Is- 
raelites by  tlieir  frequent  lapses  and  tlieir  inveterate  at- 
tachment to  idolatry.  tUeir  spot  la  not  tJie  spot  of  his 
children— This  is  an  allusion  to  the  marks  wliich  idolaters 
Inscribe  on  their  foreheads  or  tlieir  arms,  witli  paint  or 
other  substances,  in  various  colours  and  forms,— straiglit, 
oval,  or  circular,  according  to  the  favourite  idol  of  tlieir 
worship.  6.  la  He  not  thy  father  that  bought  thee — or 
emancipated  thee  from  Egyptian  bondage,  and  made 
thee— advanced  the  nation  to  unprecedented  and  pecu- 
liar privileges.  8, 9.  "When  the  Most  High  divided 
to  the  nations  their  inheritance — In  the  division  of  tlie 
earth,  wliich  Noah  is  believed  to  have  made  by  Divine 
direction  (Genesis  10.5;  ch.2.  .5-9;  Acts  17. 2fj,  27),  Palestine 
was  reserved  by  the  wisdom  and  goodness  of  Heaven  for 
the  possession  of  his  peculiar  people,  and  the  display  of 
the  most  stupendous  wonders.  The  tlieatre  was  small,  but 
admirably  suited  for  the  convenient  observation  of  tlie 
human  race — at  tlie  junction  of  the  two  great  continents  of 
Asia  and  Africa,  and  almost  witliin  siglit  of  Europe.  From 
this  spot  as  from  a  common  centre,  tlie  report  of  God's 
wonderful  works,  the  glad  tidings  of  salvation  tlirougli  tlie 
obedience  and  sufferings  of  his  own  eternal  Son,  miglit 
be  rapidly  and  easily  wafted  to  every  part  of  tlie  globe. 
He  set  the  bounds  of  the  people  according  to  the  num- 
ber of  the  children  of  Israel — Another  rendering,  wliich 
has  received  the  sanction  of  eminent  scholars,  has  been 
proposed  as  follows:  "When  the  Most  High  divided  to  the 
nations  their  inheritance,  when  He  separated  tlie  sons  of 
Adam,  and  set  the  bounds  of  every  people,  the  children 
of  Israel  were  few  in  numbers,  wlien  tlie  Lord  chose  that 
people  and  made  Jacob  His  inlieritance"  (cf.  cli.  30.5;  Gen- 
esis 31.30;  Psalm  105.9-12).  10.  found  hin»  in  a  desert 
land — took  him  into  a  covenant  relation  at  Sinai,  or 
rather  "  sustained,"  "  provided  for  liim  "  in  a  desert  land, 
a  -waste  ho^vllng  -wlldernoss — a  common  Oriental  ex- 
pression for  a  desert  infested  by  wild  boasts.  11.  as  an 
eagle  fluttereth  over  her  young — This  beautiful  and 
expressive  metaplior  is  founded  on  the  extraordinary  care 
and  attachment  which  tiie  female  eagle  clierishes  for  her 
young.  When  her  newly-fledged  progeny  are  sufficiently 
advanced  to  soar  in  their  native  element,  she,  in  their 
first  attempts  at  flying,  supports  them  on  the  tip  of  lier 
wing,  encouraging,  directing,  and  aiding  their  feelile 
etforts  to  longer  and  sublimer  flights.  So  did  God  talte 
the  most  tender  and  powerful  care  of  His  chosen  people; 
He  carried  them  out  of  Egypt  and  led  tliem  tlirougli  all 
the  horrors  of  the  wilderness  to  the  promised  inheritance. 
1.3,  14:.  He  made  lilin  ride  oi\  the  high  places,  &c. — All 
these  expressions  seem  to  have  peculiar  reference  to  their 
home  in  the  transjordanic  territory;  that  being  the  wliole 
of  Palestine  that  they  had  seen  at  tlic  time  wlieii  Moses  is 
represented  as  uttering  these  words— " the  high  places" 
and  "  tlie  flelds"  are  specially  applicalile  to  the  table-lands 
of  Gilead;  and  still  more,  tlic  allusions  to  the  lierds  and 
flocks,— the  honey  of  the  wild  bees  which  hive  in  tlie 
crevices  of  the  rocks,  the  oil  from  tlie  olive  as  it  grew, 
singly  or  in  small  clumps,  on  the  tops  of  hills,  where 
scarcely  anything  else  would  grow,  tlie  finest  wheat 
(Psalm  81.  16;  147. 14),  and  the  prolific  vintage.  15.  Btit 
Jeshurun  ^vaxed  fat  and  Ulched— This  is  a  poetical 
name  for  Israel.  Tlie  metaphor  here  used  is  derived  from 
a  pampered  animal,  wliich,  instead  of  being  tame  and 
gentle,  becomes  mischievous  and  vicious,  in  consequence 
of  good  living  and  kind  treatment.  So  did  the  Israelites 
conduct  themselves  by  their  various  acts  of  rebellion, 
murmuring,  and  idolatrous  apostasy.  17.  They  sacrl- 
flced  unto  devils— (See  on  Leviticus  17.  7.)  31.  those 
'tvhtch  are  not  a  people— t.  e.,  not  favoured  with  such 
great  and  peculiar  privileges  as  the  Israelites,  or  rather 
poor,  despised  heathens ;  the  language  points  to  the  future 
calling  of  the  Gentiles.  33.  I  will  spend  mine  arrows 
upon  them— war,  famine,  pestilence  (Psalm  77.  17)  are 
ealled  In  Scripture  the  arrows  of  the  Almighty.    39.  Oh 


that  they  >vould  consider  tlieir  latter  end— the  terribla 
judgments,  which,  in  tlie  event  of  their  continued  and 
incorrigible  disobedience,  would  impart  so  awful  a  cha- 
racter to  the  close  of  their  national  history.  33.  vine  ot 
Sodom  .  .  .  grapes  of  gall— Tliis  fruit,  which  tlie  Arabs 
call  "Lot's  Sea  Orange,"  is  of  a  bright  yellow  colour,  and 
grows  in  clusters  of  three  or  four.  When  mellow,  it  is 
tempting  in  appearance,  but  on  being  struck,  explodes 
lilie  a  puff-ball,  consisting  of  skin  and  fibre  only.  i-lr-iT. 
Moses  spake  all  the  words  of  this  song  in  the  ears,  etc. 
—It  has  been  beautifully  stj'led  "the  Song  of  the  Dying 
Swan."  [LowTH.]  It  was  designed  to  be  a  national  an- 
them, which  it  should  be  the  duty  and  care  of  magistrates 
to  make  well  known  by  frequent  repetition,  to  animate 
the  people  to  riglit  sentiments  towards  a  steadfast  adhe- 
rence to  His  service.  48-51.  Get  thee  up  and  die,  because 
ye  trespassed  at  Meribah— (See  on  Numbers  20.  12.)  53. 
Thou  Shalt  see  the  land,  but  shalt  not  go  thitlicr — 
(Numbers  27. 12.)  Notwithstanding  so  severe  a  disappoint- 
ment, not  a  murmur  or  complaint  escapes  his  lips;  lie  is 
not  only  resigned  but  acquiescing;  and  in  the  near  pros- 
pect of  his  death,  he  pours  forth  the  feelings  of  his  devout 
heart  in  sublime  strains  and  eloquent  blessings. 

CHAPTER  XXXIII. 

Ver.  1-28.    The  Majesty  of  God.    1.  Moses,  the  man 

of  God— This  was  a  common  designation  of  a  prophet 
(1  Samuel  2. 27;  9. 6),  and  it  is  here  applied  to  Moses,  when, 
lilie  Jacob,  he  was  about  to  deliver  ministerially  before 
his  death,  a  prophetic  benediction  to  Israel.  3-4.  The 
Lord  came— under  a  beautiful  metaphor,  borrowed  from 
the  dawn  and  progressive  splendour  of  the  sun,  the 
Majesty  of  God  is  sublimely  described  as  a  Divine  light 
which  appeared  in  Sinai,  and  scattered  its  beams  on  all 
theadjoiningregion  in  directing  Israel's  march  to  Canaan. 
In  these  descriptions  of  a  theophania,  God  is  represented 
as  coming  from  tlie  south,  and  the  allusion  is  in  general 
to  the  thunderings  and  lightnings  of  Sinai ;  but  other 
mountains  in  the  same  direction  are  mentioned  with  it. 
The  location  of  Seir  was  on  tlie  east  of  the  Glior ;  mount 
Paran  was  either  the  cl>ain  on  the  west  of  the  Ghor,  or 
rather  the  mountains  on  the  southern  border  of  the  desert 
towards  tlie  peninsula.  [Robinson.]  (Cf.  Judges  5.  4,  5; 
Psalm  68.  7,  8;  Habakkuk  .3.3.)  ten  thousand  saints- 
rendered  by  some,  "with  the  ten  thousand  of  Kadcsli," 
or  perhaps  better  still,  "from  Meribah-kadesh."  [Ewald.] 
a  fiery  la-»v— so  called  both  because  of  the  tliundor  and 
liglitning  which  accompanied  its  promnlgati'. n  (Exodus 
19.  16-18;  ch.  4.  11),  and  of  the  fierce,  unrelen  ing  curso 
denounced  against  the  violation  of  its  precepti'  (2  Corin- 
thians 3. 7-9).  Notwithstanding  those  awe-inspi.  ing  sym- 
bols of  Majesty  that  were  displayed  on  Sinai,  tin.  law  was 
really  given  in  kindness  and  love  (v.  3),  as  a  means  of 
promoting  both  the  temporal  and  eternal  welfi.re  of  the 
people;  and  it  was  "  the  inheritance  of  the  congregation 
of  Jacob,"  not  only  from  the  hereditary  obligation  under 
which  that  people  were  laid  to  observe  it,  but  from  its 
being  tlie  grand  distinction,  the  peculiar  privilege  of  the 
nation.  6.  Let  Reuben  live  and  not  die — Although 
deprived  of  the  lionour  and  privileges  of  primogeniture, 
he  was  still  to  hold  rank  as  one  of  the  tribes  of  Israel.  He 
was  more  numerous  than  several  other  tribes  (Numbers 
1.  21 ;  2. 11),  yet  gradually  sunk  into  a  mere  nomadic  tribe, 
wliicli  had  enough  to  do  merely  "to  live  and  not  die." 
Many  eminent  biblical  scholars,  resting  on  the  most 
ancient  and  approved  manuscripts  of  the  Septuagint, 
consider  the  latter  clause  as  referring  to  Simeon;  "and 
Simeon,  let  his  men  be  few,"  a  reading  of  the  text  which 
ts  in  harmony  with  other  statements  of  Scripture  re- 
specting this  tribe  (Numbers  25.6-14;  1.23;  26.14;  Joshun 
19.  1).  T.  This  Is  the  blessing  of  Judah— Its  general 
purport  points  to  the  great  power  and  independence  of 
Judah,  as  well  as  its  taking  the  lead  in  all  military  expe- 
ditions. 8-10.  Ot  Levi  he  said- The  burden  of  this  bless- 
ing is  the  appointment  of  the  Levites  to  the  dignified  and 
sacred  ofllce  of  the  priesthood  (Leviticus  10.  11;  ch.  22.  8; 
17.8-11);  a  reward  for  their  zeal  in  supporting  the  cause 
of  God,  and  their  unsparing  severity  in  chastising  even 

141 


Moses  Blesseth  the  Tribes. 


DEUTERONOMY  XXXIV. 


The  Death  of  Mosetk 


their  nearest  and  dearest  relatives  who  had  participated 
in  the  idolatry  of  the  molten  calf  (Exodus  32.  23-28;  cf. 
Malachi  2.  4-6).  13.  Of  Benjamin  he  said— A  distinguish- 
ing favour  was  conferred  on  this  tribe  in  having  its  por- 
tion assigned  near  the  temple  of  God.  between  His 
shoulders — i.  e.,  on  his  sides  or  borders.  Mount  Zion,  on 
wliich  stood  the  city  of  Jerusalem,  belonged  to  Judah ; 
V)ut  Mount  Moriah,  the  site  of  the  sacred  ediflce,  lay  in 
the  confines  of  Benjamin.  13-17.  of  Joseph  lie  said — The 
territory  of  tills  tribe,  diversified  by  hill  and  dale,  wood 
and  water,  would  be  rich  in  all  the  productions — olives, 
grapes,  figs,  &c.,  that  are  reared  in  a  mountainous  region, 
as  well  as  in  tlie  grain  and  herbs  tliat  grow  in  tlie  level 
fields.  "The  firstling  of  the  bullock  and  the  horns  of  the 
unicorn"  (rliinoceros),  indicate  glory  and  strength,  and  it 
is  supposed  tliat  under  tliese  emblems  were  shadowed 
forlti  the  triuniphs  of  Joshua  and  the  new  kingdom  of 
Jeroboam,  both  of  whom  were  of  Ephraim  (cf.  Genesis 
4S.  20).  18,  19.  Zebnlun,  rejoice  In  thy  going  out — on 
commercial  enterprises  and  voyages  bj'  sea.  and  Issa- 
char  In  thy  tent« — preferring  to  reside  in  their  maritime 
towns,  shall  suck  of  the  abundance  of  the  sea,  and 
treasures  hid  In  the  sand — Both  tribes  should  traffic 
with  the  Phoenicians  In  gold  and  silver,  pearl  and  coral, 
especially  in  murez,  the  shell-fish  that  yielded  the  famous 
Tyrian  dye,  and  in  glass,  which  was  manufactured  from 
the  sand  of  the  river  Belus,  in  their  immediate  neigh- 
bourhood. 30,  31.  Of  Gad  he  said — Its  possessions  were 
larger  than  tliey  would  have  been  had  tliey  lain  west  of 
Jordan;  and  this  tribe  had  the  honour  of  being  settled  by 
Moses  himself  in  the  first  portion  of  land  conquered.  In 
the  forest  region,  south  of  the  Jabbok,  "he  dwelt  as  a 
lion"  (cf.  Genesis  30.  11;  49.  19).  Notwithstanding,  they 
faithfully  kept  their  engagement  to  join  the  "heads  of 
the  people"  in  the  invasion  of  Canaan.  33.  Dan  Is  a 
lion's  whelp — His  proper  settlement  in  the  soutli  of 
Canaan  being  too  small,  he  by  a  sudden  and  successful 
Irruption,  established  a  colony  in  the  noi'thern  extremity 
of  the  land.  This  might  well  be  described  as  tlie  leap  of 
a  young  lion  from  the  hills  of  Bashan.  33.  of  Naphtall 
he  said — The  pleasant  and  fertile  territory  of  this  tribe 
lay  to  "  the  west,"  on  the  borders  of  lakes  Merom  and 
Chinneretli,  and  to  "the  south"  of  the  uortliern  Danites. 
3-4,  35.  of  Asher  he  said — The  condition  of  tliis  tribe  is 
described  as  combining  all  the  elements  of  earthly  felicity. 
dip  his  foot  In  oil — These  words  allude  either  to  the  pro- 
cess of  extracting  the  oil  by  foot  presses,  or  to  his  district 
as  particularly  fertile,  and  adapted  to  the  culture  of  the 
olive,  shoes  of  Iron  and  brass— Tliese  slioes  suited  his 
rocky  coast  from  Carmel  to  Sidon.  Country  people  as 
well  as  ancient  warriors  had  their  lower  extremities  pro- 
tected by  metallic  greaves  (1  Samuel  17.  6;  Ephesians  C.  15) 
and  iron-soled  shoes.  36-39.  There  Is  none  like  unto 
the  God  of  Jeshurwn — The  chapter  concludes  with  a 
congratulatory  address  to  Israel  on  their  peculiar  happi- 
ness and  privilege  in  having  Jeliovah  for  their  God  and 
protector,  ■who  rideth  upon  tlie  Iieaven  In  thy  help — 
an  evident  allusion  to  the  pillar  of  cloud  and  fire,  which 
was  botli  the  guide  and  shelter  of  Israel.  38.  the  fount- 
ain of  Jacob— the  posterity  of  Israel  shall  dwell  in  a 
blessed  and  favoured  land. 

CHAPTEE   XXXIV. 
Ver.  1-12.    MosKS  from  Mount  Nebo  Vieweth  the 
I/AND.    1.  Moses  vrent  up  from  the  plains  of  Moab— 
142 


This  chapter  appears  from  internal  evidence  to  have  been 
written  subsequently  to  the  death  of  Moses,  and  it  prob- 
ably formed,  at  one  time,  an  introduction  to  the  book  of 
Joshua,    unto  the  mountain  of  Nebo,  to  the  top  of  Pl»- 

gali—lU.,  tlie  head  or  summit  of  the  Pisgah,—i.  e.,  the 
height  (cf.  Numbers  23. 11 ;  ch.  3. 17-27;  4.  49).  The  general 
name  given  to  the  whole  mountain  range  east  of  Jordan, 
was  Abarim  (cf.  ch.  32.  49),  and  the  peak  to  which  Moses 
ascended  v/as  dedicated  to  the  heathen  Nebo,  as  Balaam's 
standing-place  had  been  consecrated  to  Peor.  Some  mod- 
ern travellers  have  fixed  on  Jebel-Attarus,  a  high  moun- 
tain south  of  the  Jabbok  (Zurka),  as  the  Nebo  of  this  pas- 
sage. [BuKCKHARDT,  Seetzen,  &c.]  But  It  Is  situated 
too  far  north  for  a  height  which,  being  described  as  "over 
against  Jericho,"  must  be  looked  for  above  the  last  stage 
of  the  Jordan,  the  Liord  showed  him  all  the  land  of 
Gllead— That  pastoral  region  was  discernible  at  tho 
northern  extremity  of  the  mountain-line  on  which  he 
stood,  till  it  ended,  far  beyond  his  sight  in  Dan.  West- 
ward, there  were  on  the  horizon,  the  distant  hills  of  "all 
Naphtali."  Coming  nearer,  was  "the  land  of  Ephraim 
and  Manasseh."  Immediately  opposite  was  "all  the  land 
of  Judah,"  a  title  at  first  restricted  to  the  portion  of  this 
tribe,  beyond  which  were  "  the  utmost  sea"  (the  Mediter- 
ranean) and  the  Desert  of  the  "South."  These  were  the 
four  great  marks  of  the  future  inheritance  of  his  people, 
on  which  the  narrative  fixes  our  attention.  Immediately 
below  him  was  "the  circle"  of  the  plain  of  Jericho,  with 
its  oasis  of  palm  trees;  and  far  away  on  his  left,  the  last 
inhabited  spot  before  the  great  desert  "Zoar."  The  fore- 
ground of  the  picture  alone  was  clearly  discernible.  There 
was  no  miraculous  power  of  vision  imparted  to  Moses. 
That  he  should  see  all  that  is  described  is  what  any  man 
could  do,  if  he  attained  sufficient  elevation.  The  atmos- 
phere of  the  climate  is  so  sulitle  and  free  from  vapour, 
that  the  sight  is  carried  to  a  distance  of  which  the  be- 
holder, who  judges  from  the  more  dense  air  of  Europe, 
can  form  no  idea.  [Vere  Monro.]  But  between  him  and 
that  "good  land"  the  deep  valley  of  the  Jordan  inter- 
vened; "he  was  not  to  go  over  thither."  5.  So  Moses 
died — After  having  governed  the  Israelites  forty  years, 
0.  he  buried  him — or,  "he  was  buried  in  a  valley,"  i.  e., 
a  ravine  or  gorge  of  the  Pisgah.  Some  think  that  he  en. 
tered  a  cave  and  there  died,  being,  according  to  an  ancient 
tradition  of  Jews  and  Christians,  buried  by  angels  (Judo 
9  ;  Numbers  21.  20).  no  man  knoweth  of  his  sepulchre 
unto  this  day— Tliis  concealment  seems  to  have  been 
owing  to  a  special  and  wise  arrangement  of  Providence, 
to  prevent  its  being  ranked  among  "  holy  places,"  and 
made  the  resort  of  superstitious  pilgrims  or  idolatrous 
veneration,  in  after  ages.  8.  -wept  for  Moses  thirty  days 
— seven  days  was  the  usual  period  of  mourning,  but  for 
persons  in  liigli  rank  or  official  eminence,  it  was  extended 
to  thirty  (Genesis  50.  3-10;  Numbers  20.  29).  9.  Joshua 
was  full  of  the  spirit  of  -^visdom— He  was  appointed  to 
a  peculiar  and  extraordinary  office;  he  was  not  the  suc- 
cessor of  Moses,  for  he  was  not  a  prophet  or  civil  ruler, 
but  the  general  or  leader,  called  to  head  the  people  in  the 
war  of  invasion,  and  the  subsequent  allocation  of  the 
tribes.  10-13.  there  arose  not  a  prophet  since — In  what- 
ever liglit  we  view  this  extraordinary  man,  the  eulogy 
pronounced  in  these  inspired  words  will  appear  just.  No 
Hebrew  prophet  or  ruler  equalled  him  in  character,  offi- 
cial dignity,  as  well  as  knowledge  of  God's  will  and  oppor- 
tunities of  announcing  It. 


Joahva  Succetdelh  Moses, 


JOSHUA  I,  II. 


Bahah  Conceals  the  Two  Spies, 


THE 


BOOK   OF   JOSHUA. 


CHAPTER    I. 

Ver.  1-18.  The  Lord  appoints  Joshua  to  succeed 
Moses.  1.  Now  alter  tlie  death  of  Moses— Joshua  having 
been  already  appointed  and  designated  leader  of  Israel 
(Numbers  27. 18-23),  in  all  probability  assumed  the  reins  of 
government  immediately  "  after  the  death  cI  Moses."  tUe 
servant  of  the  Lord— this  was  the  official  title  of  Moses, 
as  invested  witli  a  special  mission  to  make  Icnown  tlie 
will  of  God ;  and  it  conferred  great  honour  and  authority. 
the  Lord  spaUe  nnto  Joshua— probably  during  the 
period  of  public  mourning,  and  either  by  a  direct  revela- 
tion to  tlie  mind  of  Joshua,  or  by  means  of  Urim  and 
Thummim  (Numbers  27.  21).  This  first  communication 
gave  a  pledge  that  the  Divine  instructions  whicli,  accord- 
ing to  the  provisions  of  the  theocracy,  had  been  imparted 
to  Moses,  would  be  continued  to  the  new  leader,  though 
God  might  not  perhaps  speak  to  him  "  mouth  to  mouth  " 
(Numbers  12.8).  Joshua  — The  original  name,  Oshea 
(Numbers  13.  8),  which  had  been,  according  to  Eastern 
usage,  changed  like  those  of  Abram  and  Sarai  (Genesis 
17. .S-15)  into  Jehoshua  or  Joshua,  i.e.,  God's  salvation, 
was  significant  of  tlae  services  he  was  to  render,  and 
typified  tliose  of  a  greater  Saviour  (Hebrews  4. 8).  Moses' 
minister—!,  e.,  his  official  attendant,  who,  from  being 
constantly  employed  in  important  services,  and  early 
Initiated  into  the  principles  of  the  government,  would 
be  well  trained  for  undertalcing  the  leadership  of  Israel. 
3-9.  ]Vo%v  therefore  arise,  go  over  this  Jordan— Josliua's 
mission  was  that  of  a  military  leader.  This  passage  re- 
cords his  call  to  begin  the  work,  and  the  address  contains 
a  literal  repetition  of  the  promise  made  to  Moses  (Deu- 
teronomy 11.24,  25;  31.6-8;  23).  3,4.  Every  place  that 
the  sole  of  yonr  foot  shall  tread  upon  have  I  given 
you— meaning,  of  course,  not  universal  dominion,  but 
only  the  territory  comprised  within  tlie  boundaries  here 
speei  fied  (see  on  Deuteronomy  19.  8,  9).  all  the  land  of 
the  Hittltes— These  occupied  the  southern  extremities, 
and  were  tlie  dominant  tribe,  of  Canaan.  Their  superior 
power  and  the  extent  of  their  dominions  are  attested  by 
the  mention  of  them  under  the  name  of  Khita,  on  the 
Assyrian  inscriptions,  and  still  more  frequently  on  tlie 
Egyptian  inscriptions  of  the  18th  and  19th  Dynasties. 
What  life  and  encouragement  must  have  been  imparted 
to  Joshua  by  the  assurance  that  his  people,  who  had  been 
overwhelmed  with  fear  of  that  gigantic  race,  were  to 
possess  "  all  the  land  of  the  Hittites  !"  5-9.  Tliere  shall 
not  any  be  ahle  to  stand  before  thee — Canaan  was 
tlieirs  by  a  Divine  grant;  and  the  renewed  confirmation 
of  that  grant  to  Joshua,  when  about  to  lead  the  people 
Into  it,  intimated  not  only  a  certain  but  an  e^isy  con- 
quest. It  is  remarkable,  however,  that  his  courage  and 
hope  of  victory  were  made  to  depend  (see  on  Deuteronomy 
17. 19)  on  his  firm  and  Inflexible  adherence  to  the  law  of 
God,  not  only  that  regarding  the  extirpation  of  the 
Canaanites,  but  the  whole  Divine  code.  10-18.  Then 
Joshua  commanded  the  officers  of  tlie  people — Tliese 
were  the  Shoterim  (see  on  Exodus  5.6;  Deuteronomy 
20. 5).  command  the  people,  saying,  Prepare  you 
victuals — not  manna,  which,  though  it  still  fell,  would 
not  keep ;  but  corn,  sheep,  and  articles  of  food  procurable 
in  the  conquered  countries,  for  ^rlthln  three  days  ye 
•hall  pass  over  this  Jordan— (t.  e.,  the  third  day  accord- 
ing to  Hebrew  Idiom)— the  time  allotted  for  getting  ready 
ere  the  encampment  in  Abel-Shittim  brolie  up,  and  tliey 
remove<l  to  the  desert  bank  of  the  river  where  no  victuals 
could  be  got.  At  the  same  time  Joshua  himself  convened 
the  two  and  a  half  tribes  which  had  settled  east  of  Jor- 
dan, to  remind  them  of  their  engagement  (Numbers  32. 
1-12);  to  assist  their  brethren  In  the  conquest  of  western 


Canaan.  Their  readiness  to  redeem  their  pledge,  and  the 
terms  in  which  they  answered  the  appeal  of  Joshua,  dis- 
played to  great  advantage  their  patriotic  and  pious  feel- 
ings at  so  interesting  a  crisis,  ye  shall  pass  armed — 
i.  e.,  officered  or  marshalled  under  five  leaders  in  the  old 
and  approved  caravan  order  (see  on  Exodus  13. 18).  all 
the  mighty  men  of  valour— The  words  are  not  to  be  in- 
terpreted strictly  as  meaning  the  whole,  but  only  the 
flower  or  choice  of  the  fighting  men  (see  on  ch.  4. 12, 13). 

CHAPTER   II. 

Ver.  1-7.  Rahab  Receives  and  Conceals  the  Two 
Spies.  1.  Joslxua  sent  t-»vo  men  to  spy  secretly — Faith 
is  manifested  by  an  active,  persevering  use  of  meana 
(James  2. 22);  and  accordingly  Joshua,  while  confiding  in 
the  accomplishment  of  the  Divine  promise  (ch.  1.3), 
adopted  every  precaution  which  a  skilful  general  could 
thinlc  of  to  render  his  first  attempt  in  tlie  invasion  of 
Caiiaan  successful.  Two  spies  were  despatched  to  re- 
connoitre the  country,  particularly  in  the  neighbourhood 
of  Jericlio;  for  in  tlie  prospect  of  investing  that  place,  it 
was  desirable  to  olitain  full  information  as  to  its  site,  itn 
approaches,  the  cliaracter  and  resources  of  its  inhabit- 
ants. This  mission  required  the  strictest  privacy,  and  it 
seems  to  have  been  studiously  concealed  from  the  know- 
ledge of  the  Israelites  themselves,  lest  any  unfavourable 
or  exaggerated  report,  publicly  circulated,  miglit  have 
dispirited  tlie  people,  as  that  of  the  spies  did  in  the  days 
of  Moses.  Jericho — Some  derive  this  name  fl-om  a  word 
signifj'ing  "new  moon,"  in  reference  to  the  crescent-like 
plain  in  whicii  it  stood,  formed  by  an  amphitheatre  of 
hills;  others  from  a  word  signifying  "its  scent,"  on  ac- 
count of  the  fragrance  of  the  balsam  and  palm  trees  in 
whicli  it  was  embosomed.  Its  site  was  long  supposed  to 
be  represented  by  the  small  mud-walled  hamlet  Er-Riha ; 
but  recent  researches  have  fixed  on  a  spot  about  half  an 
hour's  journey  westward,  where  large  ruins  exist,  and 
about  six  or  eight  miles  distant  from  the  Jordan.  It  was 
for  that  age  a  stronglj'-fortified  town,  the  key  of  the  east- 
ern pass  through  the  deep  ravine,  now  called  Wady-Kelt, 
Into  the  interior  of  Palestine,  they  came  into  an  har- 
lot's house — Many  expositors,  desirous  of  removing  the 
stigma  of  this  name  from  an  ancestress  of  the  Saviour 
(Matthew  1. 5),  have  called  her  a  hostess  or  tavern-keeper. 
But  scriptural  usage  (Leviticus  21.7-14;  Deuteronomy  23. 
18;  Judges  11.1;  1  Kings  3.16),  the  authority  of  tlie  Sep- 
tuagint,  followed  by  tlie  apostles  (Hebrews  11.31;  James 
2.  25),  and  the  immemorial  style  of  Eastern  khans,  which 
are  never  kept  Ijy  women,  establish  the  propriety  of  the 
term  employed  in  our  version.  Her  house  was  probably 
recommended  to  the  spies  by  the  convenience  of  its  situ- 
ation, witliout  any  knowledge  of  the  character  of  the  in- 
mates. But  a  Divine  influence  directed  them  in  the  choice 
of  that  lodging-place.  3,  3.  It  was  told  to  the  king— By 
the  sentinels  who  at  such  a  time  of  threatened  invasion 
would  be  posted  on  the  eastern  frontier,  and  wliose  duty 
required  them  to  make  a  strict  report  to  headquarters  of 
the  arrival  of  all  strangers.  4r-6.  The  woman  tooU  the 
two  men  and  hid  t\iem— lit.,  him,  t.  e.,  each  of  them  in 
separate  places,  of  course  previous  to  the  appearance  of 
the  royal  messengers,  and  in  anticipation  of  a  speedy 
search  after  her  guests.  According  to  Eastern  manners, 
wliich  pay  an  almost  superstitious  respect  to  a  woman's 
apartment,  the  royal  messengers  did  not  demand  admit- 
tance to  search,  but  asked  her  to  bring  the  foreigners  out. 
C.  she  had  brought  them  to  the  top  of  the  roof  of  the 
house,  and  hid  them  ^^'Ith  the  stalks  of  flax — Flax, 
with  other  vegetable  productions,  is  at  a  certain  season  f 
spread  out  on  the  flat  roofs  of  Eastern  houses  to  be  dried 

143 


Covenant  between  Bahab  and  the  Spies. 


JOSHUA  III. 


The  Jordan  Dividina. 


In  the  sun;  and,  after  lying  awhile,  it  is  piled  up  In  nu- 
merous little  stacks,  which,  from  the  luxuriant  growth 
of  the  flax,  rise  to  a  height  of  three  or  four  feet.  Behind 
some  of  these  stacks  Rahab  concealed  the  spies,  tlie 
time  of  shutting  the  gates— the  gates  of  all  Oriental 
cities  are  closed  at  sunset,  after  which  there  is  no  possi- 
bility either  of  admission  or  egress,  the  men  -went  out— 
Tliis  was  a  palpable  deception.  But,  as  lying  is  a  com- 
mon vice  among  heathen  people,  Bahab  was  probably 
unconscious  of  its  moral  guilt,  especially  as  slie  resorted 
to  it  as  a  means  for  screening  her  guests;  and  she  might 
deem  herself  bound  to  do  it  by  the  laws  of  Eastern  hos- 
pitality, which  make  it  a  point  of  honour  to  preserve  the 
greatest  enemy,  if  he  has  once  eaten  one's  salt.  Judged 
by  the  Divine  law,  her  answer  was  a  sinful  expedient; 
but  her  infirmity  being  united  with  faith,  she  was  gra- 
ciously pardoned  and  her  service  accepted  (James  2,25). 
7.  The  men  pursued  after  them  the  >vay  to  Jordan 
tuito  the  fords— That  river  is  crossed  at  several  Avell- 
known  fords.  The  first  and  second  immediately  below 
the  sea  of  Galilee;  the  third  and  fourth  immediately 
above  and  below  the  pilgrims'  bathing-place,  opposite 
Jericho,  as  soon  as  tliey  ^vliich  pursued  after  them 
•were  gone,  tliey  shut  the  gate— This  precaution  was  to 
ensure  the  capture  of  the  spies,  should  they  have  been 
lurking  in  the  city. 

8-21.  The  Covenant  between  Her  and  them.  8-13. 
She  came  up  unto  them  to  the  roof  and  said— Rahab's 
dialogue  is  full  of  interest,  as  showing  the  universal  panic 
and  consternation  of  the  Canaanites  on  the  one  hand  (ch. 
21.  11 ;  Deuteronomy  2.  25),  and  her  strong  convigtions  on 
the  other,  founded  on  a  knowledge  of  the  Divine  promise; 
and  the  stupendous  miracles  that  had  opened  the  way  of 
the  Israelites  to  the  confines  of  the  promised  land.  She 
was  convinced  of  the  supremacy  of  Jehovah,  and  her 
earnest  stipulations  for  the  preservatioii  of  her  relatives 
amid  the  perils  of  the  approaching  invasion,  attest  tlie 
sincerity  and  strength  of  her  faith.  14.  The  men  an- 
s^vered,  Our  life  for  yours,  if  ye  utter  not  this  our 
business— This  was  a  solemn  pledge  — a  virtual  oath, 
thougli  the  name  of  God  is  not  mentioned ;  and  the  words 
"if  ye  utter  not  this  our  business,"  were  added,  not  as  a 
condition  of  their  fidelity,  but  as  necessary  for  her  safety, 
which  might  be  endangered  if  the  private  agreement  was 
divulged.  15  Her  house  -^vas  on  tlie  -wall — In  many 
Oriental  cities  houses  are  built  on  the  walls  with  over- 
hanging windows;  in  others  the  town  wall  forms  the 
back  wall  of  the  house,  so  that  the  window  opens  into  the 
country.  Rahab's  was  probably  of  this  latter  description, 
and  tlie  cord  or  rope  sufiiciently  strong  to  bear  the  weight 
of  a  man.  16-31.  She  said— rather  "  she  had  said,"  for 
what  follows  must  have  been  part  of  the  previous  conver- 
sation, get  you  to  the  mountain — A  range  of  white 
limestone  hills  extends  on  tlie  north,  called  Quarantania 
(now  Jebel-karantu),  rising  to  a  height  of  from  1200  to  1.500 
feet,  and  the  sides  of  which  are  perforated  with  caves. 
Some  one  peak  adjoining,  was  familiarly  known  to  the 
inliabitants  as  "the  mountain."  The  prudence  and  pro- 
priety of  the  advice  to  flee  in  that  direction  rather  tlian  to 
the  ford,  were  made  apparent  by  the  sequel.  21.  She 
hound  the  scarlet  line  In  the  'wlndo'iv — Probably  soon 
after  the  departure  of  the  spies.  It  was  not  formed,  as 
some  suppose,  into  network,  as  a  lattice,  but  simply  to 
hang  down  the  wall.  Its  red  colour  made  it  conspicuous, 
and  it  was  thus  a  sign  and  pledge  of  safety  to  Rahab's 
house,  as  the  bloody  mark  on  the  lintels  of  the  houses  of 
the  Israelites  in  Egypt  to  that  people. 

CHAPTER    III. 
Ver.  1-6.    .loSHiiA  comes  to  Jokdan.    1.  Joshua  rose 
early  in  the  morning— i.  e.,  on  the  day  following  that  on 
which  the  spies  had  returned  with  their  encouraging  re- 
port, the  camp  was  broken  up  in  "Shlttim"  (the  acacia 
proves),  and  removed  to  the  eastern  bank  of  the  Jordan. 
Tlie  duration  of  their  stay  is  indicated  (v.  2),  being,  ac- 
cording to  Heb.  reckoning,  only  one  entire  day.  Including 
■  the  evening  of  arriral  and  the  morning  of  the  passage ; 
144 


and  such  a  time  would  be  absolutely  necessary  for  so 
motley  an  assemblage  of  men,  women,  and  children,  with 
all  their  gear  and  cattle  to  make  ready  for  going  into  an 
enemy's  country.  ^4.  the  officers  •went  through  tlie 
host,  and  commanded  the  people — The  instructions 
given  at  this  time  and  in  this  place  were  ditterent  from 
those  described  (ch.  1.  11).  •when  ye  see  the  ark,  and 
the  priests  the  I^evites  bearing  it,  Ac. — The  usual  posi- 
tion of  the  ark,  when  at  rest,  was  in  the  centre  of  the 
camp;  and,  during  a  march,  in  the  middle  of  the  proces- 
sion. On  this  occasion  it  was  to  occupy  the  van,  and  be 
borne  not  by  the  Kohathite  Levites,  but  the  priests,  as  on 
all  solemn  and  extraordinary  occasions  (cf.  Numbers  4. 
15;  ch.  6.  6 ;  1  Kings  8.  3-6).  then  ye  shall  go  after  it,  yet 
there  shall  be  a  space  bet-ween  It  and  you — These  in- 
structions refer  exclusively  to  the  advance  into  tlie  river. 
The  distance  which  the  people  were  to  keep  in  the  rear  of 
the  ark  was  nearly  a  mile ;  had  they  crowded  too  near  the 
ark,  the  view  would  have  been  intercepted,  and  this  in- 
tervening space,  therefore,  was  ordered,  that  the  chest 
containing  the  sacred  symbols  might  be  distinctly  visible 
to  all  parts  of  the  camp,  and  be  recognized  as  their  guide 
in  the  untrodden  way.  5,  Joshua  said  unto  the  people 
—rather  "had  said,"  for  as  he  speaks  of  "to-morrow,"  the 
address  must  have  been  made  previous  to  the  day  of 
crossing,  and  the  sanctiflcation  was  in  all  probability  the 
same  as  Moses  had  commanded  before  the  giving  of  the 
law,  consisting  of  an  outward  cleansing  (Exodus  19. 10-15) 
preparatory  to  that  serious  and  devout  state  of  mind  with 
wliich  so  great  a  manifestation  should  be  witnessed.  6. 
Josliua  spake  unto  the  priests — This  order  to  the  priests 
would  be  given  privately,  and  involving  as  it  did  an  im- 
portant change  in  the  established  order  of  march,  it  must 
be  considered  as  announced  in  the  name  and  by  the  au- 
thority of  God.  Moreover,  as  soon  as  the  priests  stepped 
into  the  waters  of  Jordan  they  were  to  stand  still.  The 
ark  was  to  accomplish  what  had  been  done  by  the  rod  of 
Moses. 

7,  8.  The  Lord  encourageth  Joshua.  7,  8.  Tlie  Lord 
said  to  Joshua,  This  day  will  I  magnify  thee  In  the 
sight  of  all  Israel — Joshua  had  already  received  distin- 
guished honours  (Exodus  24. 13;  Deuteronomy  31.  7).  But 
a  higher  token  of  the  Divine  favour  was  now  to  be  publicly 
bestowed  on  him,  and  evidence  given  in  the  same  unmis- 
takable manner,  that  his  mission  and  authority  were 
from  God  as  was  of  Moses  (Exodus  14.  31). 

9-13.  Joshua  encourageth  the  People.  9-13.  Come 
hither,  and  hear  the  •words  of  the  Liord — It  seems  that 
the  Israelites  had  no  intimation  how  they  were  to  cross 
the  river  till  shortly  before  the  event.  The  premonitory 
address  of  Joshua,  taken  in  connection  with  the  miracu- 
lous result  exactly  as  he  had  described  it,  would  tend  to 
increase  and  confirm  their  faith  in  the  God  of  their  fathers 
as  not  a  dull,  senseless,  inanimate  thing  like  the  idols  of 
the  nations,  but  a  Being  of  life,  power,  and  activity  to  de- 
fend them  and  work  for  them. 

14-17.  The  Waters  of  Jordan  are  Divided.  14. 
And  it  came  to  pass,  •ivhen  the  people  removed  ttom. 
their  tents,  &c. — To  understand  the  scene  described  we 
must  imagine  the  band  of  priests  with  the  ark  on  their 
shoulders,  standing  on  the  depressed  edge  of  the  river, 
while  the  mass  of  the  people  were  at  a  mile's  distance. 
Suddenly  the  whole  bed  of  the  river  was  dried  up ;  a  spec- 
tacle the  more  extraordinary  that  it  took  place  in  the 
time  of  harvest,  corresponding  to  our  April  or  May — 
when  "  the  Joi-dan  overfioweth  all  its  banks."  The  origi- 
nal words  may  be  more  properly  rendered  "fills  all  its 
banks,"  its  channel,  snow-fed  from  Lebanon,  is  at  its 
greatest  height — brimful;  a  translation  which  gives  the 
only  true  description  of  the  state  of  Jordan  in  harvest  as 
observed  by  modern  travellers.  The  river  about  Jericho 
is,  in  ordinary  appearance,  about  50  or  60  yards  in  breadth. 
But  as  seen  in  harvest,  it  is  twice  as  broad ;  and  in  ancient 
times,  when  the  hills  on  the  right  and  left  were  much 
more  drenched  with  rain  and  snow  than  since  the  forests 
have  disappeared,  the  river  must,  from  a  greater  accession 
of  water,  have  been  broader  still  than  at  harvest-time  in 
the  present  day.     16.  the  waters  -whlcsh  came  dowit 


Twelve  Stones  taken  for  a  Memorial. 


JOSHUA  rv,  V. 


God  Mogvifies  Joshua. 


from  above— f.  e.,  the  Sea  of  Galilee  "stood  and  rose  up 
in  a  heap,"  a  firm,  compact  barrier  (Exodus  15.  8;  Psalm 
78.  13),  "very  far,"  high  up  the  stream;  "from  the  city- 
Adam,  that  is  beside  Zaretan,"  near  mount  Sartabch,  in 
the  northern  part  of  the  Ghor  (1  Kings  7.  40);  i.  e.,  a  dis- 
tance of  thirty  miles  from  the  Israclitish  encampment; 
and  "  those  that  came  down  towards  the  sea  of  the  desert" 
—the  Dead  Sea— failed  and  were  cut  ofT  (Psalm  114.  2,  3). 
The  river  was  thus  dried  up  as  far  as  the  eye  could  reach. 
This  was  a  stupendous  miracle;  Jordan  takes  its  name, 
"the  Descender,"  from  the  force  of  its  current,  Avhich, 
after  passing  the  Sea  of  Galilee,  becomes  greatly  increased 
as  it  plunges  through  twenty-seven  "  horrible  rapids  and 
cascades,"  besides  a  great  many  lesser  tlirough  a  fall  of 
1000  feet,  averaging  from  four  to  five  miles  an  hour. 
[Lynch.]  When  swollen  "in  time  of  harvest,"  it  flows 
with  a  vastly  accelerated  current.  17.  tlie  priests  and 
all  tlie  Israelites  passed  on  dry  ground— the  river  about 
Jericho  has  a  firm  pebbly  bottom,  on  which  the  host  might 
pass  without  inconvenience  when  the  water  was  cleared 
ofT,  the  people  passed  over  right  against  Jerlclio — The 
exa  t  spot  is  unknown;  but  it  cannot  be  that  fixed  by 
Qr»7ek  tradition— the  pilgrims'  batliing-place— both  be- 
cause it  is  too  much  to  the  north,  and  the  eastern  banks 
are  there  sheer  precipices  of  10  or  15  feet  high. 

CHAPTER   IV. 

Ver.  1-8.  Twelve  Stones  taken  for  a  MEMORiAii  out 
OF  Jordan.  1,  2.  The  Lord  spake  unto  Joshua,  Take 
you  twelve  men — each  representing  a  tribe;  they  had 
been  previously  chosen  for  this  service  (ch.  3. 12),  and  the 
repetition  of  the  command  is  made  here  solely  to  intro- 
duce the  account  of  its  execution.  Though  Joshua  had 
been  divinely  instructed  to  erect  a  commemorative  pile, 
the  representatives  were  not  apprised  of  the  work  they 
were  to  do  till  the  time  of  the  passage.  4,  5.  Joshua 
called  the  t-welve  men — They  had  probably,  from  a  feel- 
ing of  reverence,  kept  back,  and  were  standing  on  the 
eastern  bank.  They  were  now  ordered  to  advance,  and 
picking  up  each  a  stone,  probably  as  large  as  he  could 
carry,  from  around  the  spot  "where  the  priests  stood," 
pass  over  before  the  ark,  and  deposit  the  stones  in  the 
place  of  next  encampment  (vs.  19,  20),  viz.,  Gilgal.  6, 1. 
that  this  may  be  a  sign  among  you — The  erection  of 
cairns,  or  huge  piles  of  stones,  as  monuments  of  remark- 
able incidents,  has  been  common  amongst  all  people,  es- 
pecially in  the  early  and  rude  periods  of  their  history. 
They  are  the  established  means  of  perpetuating  the 
memory  of  important  transactions,  especially  amongst 
the  nomadic  people  of  the  East;  and  although  there  be 
no  inscription  engraven  on  them,  the  history  and  object 
of  such  simple  monuments  are  traditionally  preserved 
from  age  to  age.  Similar  was  the  purpose  contemplated 
by  the  conveyance  of  the  twelve  stones  to  Gilgal :  it  was 
that  they  might  be  a  standing  record  to  posterity  of  the 
miraculous  passage  of  the  Jordan.  8..  the  children  of 
Israel  did  so  as  Joshua  commanded — that  is,  it  was  done 
by  their  twelve  representatives. 

9.  Twelve  Stones  set  up  in  the  midst  of  Jordan. 
9.  Joshua  set  up  twelve  stones  in  the  place  where  the 
feet  of  the  priests  stood— In  addition  to  the  memorial 
Just  described,  there  was  another  memento  of  the  mirac- 
ulous event,  a  duplicate  of  the  former,  set  up  in  the  river 
Itself,  on  the  very  spot  where  the  ark  bad  rested.  This 
heap  of  stones  might  have  been  a  large  and  compactly- 
built  one,  and  visible  in  the  ordinary  state  of  the  river. 
As  nothing  Is  said  whence  these  stones  were  got,  some 
have  imagined  that  they  might  have  been  gathered  in 
the  adjoining  fields,  and  deposited  by  the  people  as  they 
pa.ssed  the  appointed  spot,  they  are  there  unto  this  day 
—at  least  20  years  after  the  event,  If  we  reckon  by  the  date 
of  this  history  (ch.  21.  26),  and  much  later.  If  the  words  in 
the  latter  clause  were  inserted  by  Samuel  or  Ezra. 

Ver.  10-13.    The  People  pass  over.    10.  the  priests 

which  bare  the  ark  stood  in  the  midst  of  Jordan— This 

position  was  well  calculated  to  animate  the  people,  who 

probably  crossed  below  the  ark,  as  well  as  to  facilitate 

10 


Joshua's  execution  of  the  minutest  instructions  respect- 
ing the  passage  (Numbers  27. 21-23).  The  unfaltering  con- 
fidence of  the  priests  contrasts  strikingly  with  the  conduct 
of  the  people,  who  "hasted  and  passed  over."  Their 
faith,  like  that  of  many  of  God's  people,  was,  through 
the  weakness  of  nature,  blended  with  fears.  But  perhaps 
their  "haste"  may  be  viewed  in  a  more  favourable  light, 
as  indicating  the  alacrity  of  their  obedience,  or  it  might 
have  been  enjoined,  in  order  that  the  whole  multitude 
might  pass  in  one  day.  11.  the  ark  of  the  Lord  passed 
over,  and  tlie  priests  In  tlie  presence  of  the  people — 
The  ark  is  mentioned  as  the  efllcient  cause;  it  had  been 
the  first  to  move— it  was  the  last  to  leave ;  and  its  move- 
ments arrested  the  deep  attention  of  the  people,  who 
pi'obably  stood  on  the  opposite  bank,  wrapt  in  admiration 
and  awe  of  this  closing  scene,  ft  was  a  great  miracle, 
greater  even  than  the  passage  of  the  Red  Sea  in  this  re- 
spect: that,  admitting  the  fact,  there  is  no  possibility  of 
rationalistic  insinuations  as  to  the  influence  of  natural 
causes  in  producing  it,  as  have  been  made  in  the  former 
case.  l!i,  13.  Tlie  clilldren  of  Reuben  .  .  .  passed  over 
armed  before  the  children  of  Israel — There  is  no  pre- 
cedency to  the  other  tribes  indicated  here;  for  there  is  no 
reason  to  suppose  that  the  usual  order  of  march  was  de- 
parted from ;  but  these  are  honourably  mentioned  to 
show  that,  in  pursuance  of  their  engagement  (ch.  1. 16-18), 
they  had  sent  a  cc^mplement  of  fighting  men  to  accom- 
pany their  brethren  in  the  war  of  invasion.  Into  the 
plains  of  Jericho — That  part  of  the  Arabah  or  Ghor,  on 
the  west,  is  about  seven  miles  broad  from  the  Jordan  tc 
the  mountain  entrance  at  Wady-Kelt.  Though  now 
desert,  this  valley  was  in  ancient  times  richly  covered 
with  wood — an  immense  palm  forest,  seven  miles  long, 
surrounded  Jericho. 

14-21.  God  Magnifies  Joshua.  14-17.  On  that  day 
the  Lord  magnified  Joshua  in  the  sight  of  all  Israel- 
It  appeared  clear,  from  the  chief  part  he  acted,  that  he 
was  the  divinely-appointed  leader;  for  even  the  priests 
did  not  enter  the  river,  or  quit  their  position,  except  at 
his  command;  and  thenceforward  his  authority  was  as 
firmly  established  as  that  of  his  predecessor.  18.  It  came 
to  pass  "ivhen  the  priests  that  bare  the  ark  -were  come 
out  of  the  midst  of  Jordan  .  .  .  that  the  waters  of 
Jordan  returned  unto  their  place  —  Their  crossing, 
which  was  the  final  act,  completed  the  evidence  of  the 
miracle ;  for  then,  and  not  till  then,  the  suspended  laws 
of  nature  were  restored,  the  waters  returned  to  their  place, 
and  the  river  flowed  with  as  full  a  current  as  before.  19. 
The  people  came  out  of  Jordan  on  tlie  tenth  day  of 
the  first,  month — i.  e.,  the  month  Nisan,  four  days  before 
the  passover,  and  the  very  day  when  the  paschal  lamb 
required  to  be  set  apart,  the  providence  of  God  having 
arranged  that  the  entrance  into  the  promised  land  should 
be  at  the  feast,  and  encamped  in  Gilgal — the  name  is 
here  given  by  anticipation  (see  on  ch.  5.  9).  It  was  a  tract 
of  land,  according  to  Josephns,  fifty  stadia  (6><  miles)  from 
Jordan,  and  ten  stadia  (1^  miles)  from  Jericho,  at  the 
eastern  outskirts  of  the  palm  forest,  now  supposed  to  bo 
the  spot  occupied  by  the  village  "Riha.  30-34.  Those 
twelve  stones  which  they  took  out  of  Jordan  did 
Joshua  pitch  in  Gilgal — probably  to  render  them  more 
conspicuous,  they  might  be  raised  on  a  foundation  of 
earth  or  turf;  and  the  pile  was  designed  to  serve  a  double 
purpose — that  of  impressing  the  heathen  with  a  sense  of 
the  omnipotence  of  God,  while  at  the  same  time  it  would 
teach  an  important  lesson  in  religion  to  the  young  and 
rising  Israelites  in  after  ages. 

CHAPTER   V. 

Ver.  1.  The  Canaanites  Afraid.  1.  the  kings  of  the 
Amorites  which  -were  on  the  side  of  Jordan  -^vestward 
and  all  the  kings  of  the  Canaanites  by  the  sea— Under 
the  former  designation  were  Included  the  people  who  in- 
habited the  mountainous  region,  and  under  the  latter 
those  who  were  on  the  sea-ooast  of  Palestine,  heard  that 
the  Lord  liaa  dried  up  the  waters  of  Jordan  .  .  .  that 
their  heart  melted— They  had  probably  reckoned  on  the 

145 


Circumcision  is  Renewed. 


JOSHUA  VI. 


Jericho  Shut  vp. 


swollen  river  interposing  for  a  time  a  sure  barrier  of  de- 
fence. But  seeing  it  had  been  completely  dried  up,  they 
were  completely  paralyzed  by  so  incontestable  a  proof 
that  God  was  on  the  side  of  the  invaders.  In  fact,  the 
conquest  had  already  begun  in  the  total  prostration  of 
spirit  among  the  native  chiefs.  "Their  heart  melted," 
but  lanhapplly  not  into  faith  and  penitent  submission. 

2-12.  Circumcision  is  Renewed.  3.  At  tHnt  time- 
on  the  encampment  being  made  after  the  passage,  the 
Iiord  said  unto  Joshua,  Make  tliee  sharp  knives- 
Stone  knives,  collect  and  malse  them  ready.  P'lints  have 
been  used  in  the  early  times  of  all  people;  and  although 
the  use  of  iron  was  known  to  the  Hebrews  in  the  days  of 
Joshua,  probably  the  want  of  a  sufBcient  number  of  me- 
tallic implements  dictated  the  employment  of  flints  on 
this  occasion  (cf.  Exodus  4.  2.5),  circumcise  again  tlie 
clilldren  of  Israel  the  second  time— lit.,  return  and  cir- 
cumcise. The  command  did  not  require  him  to  repeat 
the  operation  on  those  who  had  undergone  it,  but  to  re- 
sume theobservance  of  the  rite,  which  had  been  long  dis- 
continued. The  language,  however,  evidently  points  to  a 
general  circumcising  on  some  previous  occasion,  which, 
though  unrecorded,  must  have  been  made  before  the  cele- 
bration of  the  passover  at  Sinai  (cf.  Exodus  12,48;  Num- 
bers 9. 5),  as  a  mixed  multitude  accompanied  the  camp. 
"The  second  time"  of  general  circumcising  was  at  the 
entrance  Into  Canaan.  3.  at  the  hill— Probaljly  one  of 
the  argillaceous  hills  that  form  the  highest  terrace  of  the 
Jordan,  on  a  rising  ground  at  the  palm  forest.  4-7.  this 
Is  ihe  cause  wlky  Joshua  flid  circumcise — The  omission 
to  circumcise  the  children  born  in  the  M'ilderness  might 
have  been  owing  to  the  incessant  movements  of  the 
people;  but  it  is  most  generally  thought  that  the  true 
cause  was  a  temporary  suspension  of  the  covenant  with 
the  unbelieving  ra«e  who,  being  rejected  of  the  Lord, 
were  doomed  to  perish  in  the  wilderness,  and  whose 
children  had  to  bear  the  iniquity  of  their  fathers  (Num- 
bers 14. 33),  though,  as  the  latter  were  to  be  brought  into 
the  promised  land,  the  covenant  would  be  renewed  with 
them.  8.  '^vlien  they  had  done  circumcising  all  the 
people — As  the  number  of  those  born  in  tlie  wilderness 
and  uncircumcised  must  have  been  immense,  a  diflicnlty 
Is  apt  to  be  felt  how  the  rite  could  have  been  performed 
on  such  a  multitude  in  so  sliort  a  time.  But  it  has  been 
calculated  that  the  proportion  between  those  already  cir- 
cumcised (under  twenty  when  the  doom  was  pronounced) 
and  those  to  be  circumcised,  was  one  to  four,  and  conse- 
quently the  whole  ceremony  could  easily  have  been  per- 
formed in  a  day.  Circumcision  being  the  sign  and  seal 
of  the  covenant,  its  performance  was  virtually  an  infeofl^- 
ment  inthe  promised  land,  and  its  being  delayed  till  their 
actual  entrance  into  the  country  was  a  wise  and  gracious 
act  on  the  part  of  God,  who  postponed  this  trying  duty 
till  the  hearts  of  the  people,  animated  by  the  recent 
astonishing  miracle,  were  prepared  to  obey  the  Divine 
will,  they  abode  in  their  places  till  tliey  were  -wliole 
— It  is  calculated  that,  of  those  who  did  not  need  to  be 
circumcised,  more  than  50,000  were  left  to  defend  tlie 
camp,  if  an  attack  had  been  then  made  upon  it.  9.  The 
Irf>rd  said  unto  Joshua,  This  day  Itave  I  rolled  aivay 
the  reproach  of  Egypt — The  taunts  industriously  cast 
by  that  people  upon  Israel  as  nationally  rejected  by  God 
by  the  cessation  of  circumcision,  and  the  renewal  of  that 
rite  was  a  practical  announcement  of  the  restoration  of 
the  covenant,  [Keil.]  Gilgal— No  trace  either  of  tlie 
name  or  site  is  now  to  be  found;  but  it  was  about  two 
miles  from  Jericho  [Josepuus],  and  well  suited  for  an  en- 
campment by  the  advantages  of  shade  and  water.  It 
was  the  first  plSfce  pronounced  "  holy"  in  the  Holy  Land 
(v.  15).  10.  kept  the  passover  on  the  fourteenth  day  at 
even— The  time  fixed  by  the  law  (see  Exodus  12. 18;  Leviti- 
cus 23. 5 ;  Numbers  28. 16).  Thus  the  national  existence 
was  commenced  by  a  solemn  act  of  religious  dedication, 
11,  la.  they  did  eat  of  the  old  com  of  the  land— Found 
In  storehouses  of  the  inhabitants  who  had  fled  into 
Jericho,  parched  com — New  grain  (see  on  Leviticus  23, 
10),  probably  lying  in  the  fields.  Roasted— a  simple  and 
primitive  preparation,  much  liked  in  the  East,  This 
146. 


abundance  of  food  led  to  the  discontinuance  of  the 
manna;  and  the  fact  of  its  then  ceasing,  viewed  in 
connection  with  its  seasonable  appearance  in  the  bar- 
ren wilderness,  is  a  striking  proof  of  its  miraculous 
origin. 

13-15.  An  Angel  appears  to  Joshua.  13.  When 
Joshua  -was  by  Jericho— in  the  immediate  vicinity  of 
that  city,  probably  engaged  in  surveying  the  fortifica- 
tions, and  in  meditating  the  best  plan  of  a  siege,  there 
stood  a  man  over  against  him  with  a  sword  dratvn 
— It  is  evident  from  the  strain  of  the  context  that  this  M'as 
not  a  mere  vision, but  an  actual  appearance;  the  sudden- 
ness of  which  surprised,  but  did  not  daunt,  the  intrepid 
leader,  14.  the  host  of  tlie  Lord — either  the  Israelitish 
people  (Exodus  7. 4 ;  12. 41 ;  Isaiah  55. 4),  or  the  angels  (Psalm 
148. 2),  or  both  i  ncluded,  and  the  Captain  of  i  t  was  the  angel 
of  the  covenant,  whose  visible  manifestations  were  varied 
according  to  the  occasion.  His  attitude  of  equipment  be- 
tokened his  approval  of,  and  interest  in,  the  war  of  inva- 
sion. Joshua  fell  on  his  face,  and  did  >vorship — Tho 
adoption  by  Joshua  of  this  absolute  foi-m  of  prostration 
demonstrates  the  sentiments  of  profound  reverence  with 
which  the  language  and  majestic  bearing  of  the  stranger 
inspired  him.  The  real  character  of  this  personage  was 
disclosed  by  His  accepting  the  homage  of  worship  (cf. 
Acts  10.25,26;  Revelation  19.10),  and  still  further  in  the 
command,  "  Loose  thy  shoe  from  off  thy  foot,"  (Exodus 
3.5.) 

CHAPTER  VI. 

Ver.  1-7.     Jericho   Shut   up,     1.   Koiv  Jericho  tvas 

straitly  shut  up — This,verse  is  a  parenthesis  introduced 
to  prepare  the  way  for  the  directions  given  by  the  Captain 
of  the  Lord's  host.  See,  I  have  given  into  thine  hand 
Jericho— the  language  intimates  that  a  purpose  already 
formed  was  about  to  be  carried  into  immediate  execu- 
tion; and  that,  although  the  king  and  inhabitants  of 
Jericho  M'ere  fierce  and  experienced  warriors,  who  would 
make  a  stout  and  determined  resistance,  the  Lord  prom- 
ised a  certain  and  easy  victory  over  them.  3-5.  Ye  shall 
compass  the  city,  all  ye  men  of  -war,  .  .  .  thus  shalt 
thou  do  six  days,  &c. — Directions  are  here  given  as  to 
the  mode  of  procedure.  Heb., "  horns  of  jubilee ;"  i.  c,  the 
bent  or  crooked  trumpets  with  which  the  jubilee  was  pro- 
claimed. It  is  probable  that  the  horns  of  this  animal 
were  used  at  first;  and  that  afterwards,  when  metallic 
trumpets  were  introduced,  the  primitive  name,  as  well  as 
form  of  them,  was  traditionally  continued.  The  design 
of  this  whole  proceeding  was  obviously  to  impress  the 
Canaanites  with  a  sense  of  the  Divine  omnipotence — to 
teach  the  Israelites  a  memorable  lesson  of  faith  and  con- 
fidence in  God's  promises,  and  to  inspire  sentiments  of 
respect  and  reverence  for  the  ark,  as  the  symbol  of  His 
presence.  The  length  of  time  during  which  those  circuits 
were  made  tended  the  more  intensely  to  arrest  the  atten- 
tion, and  to  deepen  the  impressions,  both  of  the  Israelites 
and  the  enemy.  The  nurnber  seven  was  among  the  Israel- 
ites the  symbolic  seal  of  the  covenant  between  God  and 
their  nation.  [Keil,  Hengstenbekg.]  6,  1.  Joshua 
caUed  the  priests — The  pious  leader,  whatever  military 
preparations  he  had  made,  surrendered  all  his  own  views, 
at  once  and  unreservedly,  to  the  declared  will  of  God, 

8-19,  The  City  Compassed  Six  Days.  8-11.  the  seven 
priests  blovring  the  seven  trumpets  passed  on  before 
the  liord— before  the  ark,  called  "the  ark  of  the  cove- 
nant," for  it  contained  the  tables  on  which  tlie  covenant 
was  inscribed.  The  procession  was  made  in  deep  «.nd 
solemn  silence,  conformably  to  the  instructions  given  to 
the  people  by  their  leader  at  the  outset,  that  they  were  to 
refrain  from  all  acclamation  and  noise  of  any  kind,  until 
he  should  give  them  a  signal.  It  must  have  been  a  strange 
sight;  no  mound  was  raised,  no  sword  drawn,  no  engine 
planted,  no  pioneers  undermining— here  were  armed 
men,  but  no  stroke  given ;  they  must  walk  and  not  fight. 
Doubtless  the  people  of  Jericho  made  themselves  merry 
with  the  spectacle.  [Bishop  Hall.]  12-14.  Joshua  rose 
early  in  the  morning,  and  the  priests  took  up  the 
ark  of  the  Lord— The  second  day's  procession  seems  to 


The  Walli  of  Jericho  Fall  Down. 


JOSHUA  VII. 


The  Israelites  Smitten  at  At. 


have  taken  place  in  the  morning.  In  all  other  respects, 
down  even  to  the  smallest  details,  the  arrangements  of 
the  first  day  continued  to  be  the  rule  followed  on  the  other 
six.  15.  On  tHe  seventl*  day  they  rose  early,  about 
the  da'wnlng  of  the  day,  and  compassed  the  city 
•even  tlme»— On  account  of  the  seven  circuits  they  had 
to  make  that  day.  It  is  evident,  however,  that  the  militia 
only  of  the  Israelites  had  been  called  to  the  inarch— for  it 
is  inconceivable  that  two  millions  of  people  could  have 
gone  so  frequently  round  the  city  in  a  day.  16.  it  came 
to  pass  at  the  seventh  time,  Joshua  said  unto  the 
people,  Shout;  for  the  Lord  hatU  given  you-tlie  city 
—This  delay  brought  out  their  faitli  and  obedience  In  so 
remarkable  a  manner,  that  it  is  celebrated  by  the  apostle 
(Hebrews  11. 30).  17-19.  the  city  shall  be  accursed— (See 
on  Leviticus  27. 28,  29.)  The  cherem,  or  anathema,  was  a 
devotion  to  utter  destruction  (Deuteronomy  7. 2;  20.17;  1 
Samuel  15. 3).  When  such  a  ban  was  pronounced  against 
a  hostile  city,  the  men  and  animals  were  killed— no  booty 
was  allowed  to  be  taken;  the  idols  and  all  the  precious 
ornaments  on  them  were  to  be  burned  (Deuteronomy  7. 
25;  cf.  1  Chronicles  U.  12);  everything  was  either  to  be  de- 
stroyed, or  consecrated  to  the  sanctuary.  Joshua  pro- 
nounced this  ban  on  Jericho,  a  great  and  wealtliy  city, 
evidently  by  Divine  direction,  and  tlie  severity  of  the 
doom,  accordant  witli  tlie  requirements  of  a  law  which 
was  holy,  just,  and  good,  and  justified  not  only  by  the 
fact  of  its  iHhabitants  being  part  of  a  race  who  had  filled 
up  their  iniquities,  but  by  their  resisting  the  light  of  the 
recent  astonishing  miracle  at  tlie  Jordan.  Besides,  as 
Jericho  seems  to  liave  been  defended  by  reinforcements 
from  all  the  country  (ch.  24. 11),  its  destruction  would  par- 
alyze all  the  rest  of  the  devoted  people,  and  thus  tend  to 
facilitate  the  conquest  of  tlie  land ;  showing,  as  so  astound- 
ing a  military  miracle  did,  that  it  was  done,  not  by  man, 
but  by  the  power  and  through  tlie  anger  of  God.  18.  antl 
ye,  in  any  ivise  keep  yourselves  from  the  accursed 
thing— Generally  they  were  at  liberty  to  talce  the  spoil 
of  otlier  cities  that  were  captured  (Deuteronomy  2.  35;  3.7; 
ch.  8.  27).  But  this,  as  the  first-fruits  of  Canaan,  was  made 
an  exception;  nothing  was  to  be  spared  but  Rahab  and 
those  in  her  house.  A  violation  of  tliese  stringent  orders 
would  not  only  render  the  guilty  persons  obnoxious  to 
the  cin-se,  but  entail  distress  and  adversity  upon  all 
Israel,  by  provoking  the  Divine  displeasure.  Tliese  were 
the  instructions  given,  or  repeated  (Deuteronomy  13. 17; 
7.  26),  previously  to  the  last  act  of  the  siege. 

20,  21.  The  Walls  Fall  Down.  ao.  So  the  people 
shouted  'When  the  priests  ble^v  vrith  the  trumpets — 
Towards  the  close  of  the  seventh  circuit,  the  signal  was 
given  by  Joshua,  and  on  the  Israelites'  raising  tlieir  loud 
war-cry,  the  walls  felldown,  doubtless  burying  multitudes 
of  the  inhabitants  in  tiie  ruins,  while  the  besiegers,  rush- 
ing in,  consigned  every  thing  animate  and  inanimate  to 
indiscriminate  destruction.  (Deuteronomy  20. 16, 17.)  Jew- 
ish writers  mention  it  as  an  immemorial  tradition,  that 
the  city  fell  on  the  Sabbath.  It  should  be  remembered 
that  the  Canaanltes  were  incorrigible  idolaters,  addicted 
to  the  most  liorrible  vices,  and  that  the  righteous  judg- 
ment of  God  miglit  sweep  them  away  by  the  sword,  as 
well  as  by  famine  or  pestilence.  There  was  mercy  min- 
gled with  judgment  in  employing  the  sword  as  the  instru- 
ment of  punishing  the  guilty  Canaanltes,  for  while  it  was 
directed  against  one  place,  time  was  afiorded  for  others  to 
repent. 

22-25.  Rahab  is  Saved.  'i-Z,  23.  Joshua  said,  Go  Into 
the  harlot's  house,  and  bring  out  tlie  -M'oman,  and  all 
that  she  hath— It  Is  evident  that  the  town  walls  were  not 
demolished  universally,  at  least  all  at  once,  for  Rahab's 
house  was  allowed  to  stand  until  her  relatives  were  res- 
cued according  to  promise,  they  brought  out  all  her 
kindred,  and  left  them  without  the  camp  of  Israel— a 
temporary  exclusion,  In  order  that  they  might  be  cleansed 
from  the  defilement  of  their  native  idolatries,  and  gradu- 
ally trained  for  admission  Into  the  society  of  God's  peo- 
ple, a*.  Burned  the  city  and  all  therein— except  the 
silver,  gold,  and  other  metals,  which,  as  they  would  not 
burn,  were  added  to  the  treasury  of  the  sanctuary.    85. 


Rahab  d'welletlt  in  Israel  unto  this  day — a  proof  that 
this  book  was  written  not  long  after  the  events  related. 

26,27.  The  Rebuilder  OF  Jericho  Cursed.  26.  Joshua 
adjured  tliem  at  that  time — i.  e.,  imposed  upon  his  coun- 
trymen a  solemn  oath,  binding  on  themselves  as  well  as 
their  posterity,  that  they  would  never  rebuild  that  city. 
Its  destruction  was  designed  by  God  to  be  a  permanent 
memorial  of  His  abhorrence  of  idolatry  and  its  attendant 
vices.  Cursed  be  tlie  man  that  riseth  up  and  buildetli 
this  city  Jericho — i.  e.,  makes  the  daring  attempt  to  build. 
lie  shall  lay  the  foundation  In  Ills  first-born,  and  In 
his  youngest  son  shall  he  set  up  the  gates  of  it — shall 
become  childless — the  first  beginning  being  marked  by 
the  death  of  his  eldest  son,  and  his  only  surviving  child 
dying  at  the  time  of  its  completion.  This  curse  was  ac- 
complished 550  years  after  its  denunciation.  (See  on  1 
Kings  16. 34.) 

CHAPTER    VII. 

Ver.  1.  AcHAN's  Trespass.  1.  The  clilldi>eu  of  Israel 
committed  a  trespass  In  the  accursed  titing — There  was 
one  transgressor  against  the  cherern,  or  ban,  on  Jericho, 
and  his  transgression  brought  the  guilt  and  disgrace  of 
sin  upon  the  whole  nation.  Aclian — called  afterwards 
Achar  (trouble)  (1  Chronicles  2.  7).  Zabdl — or  Zimri  (1 
Chronicles  2.  C).  Zerah— or  Zarah,  son  of  Judah  and  Ta- 
mar  (Genesis  38. 30.)  His  genealogy  is  given  probably  to 
show  that  from  a  parentage  so  Infamous  the  descendants 
would  not  be  carefully  trained  in  the  fear  of  God. 

2-26.  The  Israelites  Smitten  at  Ai.  2.  Joshua  sent 
men  from  Jericho  to  AI— After  tiie  sacking  of  Jericho, 
the  next  step  was  to  penetrate  into  the  hills  above.  Ac- 
cordingly, spies  went  up  the  mountain  pass  to  view  the 
country.  The  precise  site  of  Ai,  or  Hal,  is  indicated  with 
sufficient  clearness  (Genesis  12.8;  13. 3),  and  has  been  re- 
cently discovered  in  an  isolated  tell,  called  by  the  natives 
Tell-el-hajar,  "the  mount  of  stones,"  at  two  miles',  or 
thirty-five  minutes'  distance,  east-south-east  from  Bethel. 
[Van  de  Velde.]  Bethaven —  ("  house  of  vanity")  — a 
name  afterwards  given  derisively  (Hosea  4. 15;  5.8;  10.  .5), 
on  account  of  its  idolatries,  to  Bethel,  "house  of  God," 
but  here  referred  to  another  place,  about  six  miles  east  of 
Bethel,  and  three  north  of  Ai.  3.  Let  not  all  the  people 
go  up,  for  they  are  but  few^ — As  the  population  of  AI 
amounted  to  12,000  (ch.  8.  25),  it  was  a  considerable  town; 
though  in  the  hasty  and  distant  reconnoitre  made  by  the 
spies,  it  probably  appeared  small  in  comparison  of  Jericho, 
and  this  may  have  been  the  reason  of  their  proposing  so 
small  a  detachment  to  capture  it.  4,  5.  They  fled  before 
the  men  of  Ai— An  unexpected  resistance,  and  the  loss  of 
thirty-six  of  their  number  diffused  a  panic,  which  ended 
in  an  ignominious  rout.  Chased  them  from  before  tho 
gate  even  unto  Shebarim — i.  e,,  unto  the  "  breakings"  or 
"  fissures"  at  the  opening  of  the  passes,  and  smote  them 
In  the  going  do-ivn- i.  e.,  tlie  declivity  or  slope  of  the  deep, 
rugged  adjoining  wady.  wherefore  tlie  hearts  of  the 
people  melted  and  became  as  ^vater — It  is  evident  that 
the  troops  engaged  were  a  tumultuary, undisciplined  band, 
no  better  slcilled  in  military  affairs  than  the  Bedouin 
Arabs,  who  become  disheartened  and  flee  on  the  loss  of  ten  . 
or  fifteen  men.  But  the  consternation  of  the  Israelites 
arose  from  another  cause — the  evident  displeasure  of  God, 
who  withheld  thataid  on  which  thej^  had  confidently  reck- 
oned. 6-9.  Josliua  rent  his  clotlies  and  fell  to  the 
earth  before  the  ark,  he  and  the  elders — It  is  evident, 
from  those  tokens  of  humiliation  and  sorrow,  that  a  sol- 
emn fast  was  observed  on  this  occasion.  The  language  of 
Joshua's  prayer  is  tliought  by  many  to  savour  of  human 
Infirmity,  and  to  be  wanting  in  that  reverence  and  sub- 
mission he  owed  to  God.  But,  although  apparently 
breathing  a  spirit  of  bold  remonstrance  and  complaint, 
it  was  in  reality  the  effusion  of  a  deeply  humbled  and 
afflicted  mind,  expressing  his  belief  that  God  could  not, 
after  having  so  miraculously  brought  His  people  over 
Jordan  into  the  promised  land,  intend  to  destroy  them, 
to  expose  them  to  the  insults  of  their  triumphant  ene- 
mies, and  bring  reproach  upon  his  own  name  for  incon- 
stancy or  unkindness  to  His  people,  or  inability  to  resist 

147 


Aehan  Oonfesseth,  and  is  Put  to  Death. 


JOSHUA  VIII. 


At  given  to  th*  larafUteM, 


their  enemies.    Unable  to  understand  the  cause  of  the 
present  calamity,  he  owned  the  hand  of  God.    10-15.  the 
liord  said  unto  Joshua,  Get  thee  up— The  answer  of  the 
Divine  oracle  was  to  this  effect :  the  crisis  is  owing  not  to 
unfaithfulness  in  Me,  but  sin  in  the  people.    The  con- 
ditions of  the  covenant  have  been  violated  by  the  reser- 
vation of  spoil  from  the  doomed  city,  wickedness,  em- 
phatically called  folly,  has  been   committed   in   Israel 
(Psalm  14. 1),  and  dissimulation,  with  other  aggravations 
of  the  crime,  continues  to  be  practised.    The  people  are 
liable  to  destruction  equally  with  the  accursed  nations  of 
Canaan.    (Deuteronomy  7.  26.)    Means  must,  without  de- 
lay, betaken  to  discover  and  punish  the  perpetrator  of 
this  trespass,  that  Israel  may  be  released  from  the  ban, 
and  things  be  restored  to  their  former  state  of  prosperity. 
16-18.  So  Joshua  rose  early,  and  brought  Israel  hy 
tribes— i.  e.,  before  the  tabernacle.    The  lot  being  appealed 
to  (Proverbs  16.  33),  he  proceeded  in  the  inquiry  from  heads 
of  tribes  to  heads  of  families,  and  from  heads  of  house- 
holds in  succession  to  one  family,  and  to  pai-ticular  persons 
in  that  family,  until  the  criminal  was  found  to  be  Achan, 
■who,  on  Joshua's  admonition,  confessed  the  fact  of  having 
secreted  for  his  own  use,  in  the  floor  of  his  tent,  spoil 
both  in  garments  and  money.    How  dreadful  must  have 
been  his  feelings  when  he  saw  the  slow  but  certain  pro- 
cess  of  discovery!    (Numbers  82.23.)    19.  Joshiia    said 
unto  Achan,  My  son,  give  glory  to  God— a  form  of  adju- 
ration to  tell  the  truth.    31.  A  goodly  Babylonish  gar- 
ment—lit., a  mantle  of  Shinar.    The  plain  of  Shinar  was 
in  early  times  celebrated  for  its  gorgeous  robes,  which 
were  of  brilliant  and  various  colours,  generally  arranged 
in  figured  patterns,  probably  resembling  those  of  modern 
Turkey  carpets,  and  the  colours  were  either  interwoven 
in  the  loom  or  embroidered  witli  the  needle,    two  hun- 
dred shekels  of  silver— equivalent  to  £22  10s.  sterling, 
according  to  the  old  Mosaic  shekel,  or  the  half  of  that 
sum,  reckoning  by  the  common  shekel.    A  wedge  of  gold 
—lit.,  an  ingot  or  bar  in  the  shape  of  a  tongue.    33,  33. 
Joshua  sent  messengers,  and  tliey  ran  unto  tlie  tent 
—from  impatient  eagerness  not  only  to  test  the  truth 
of  the  story,  but  to  clear  Israel  from  the  imputation  of 
guilt.    Having  discovered  the  stolen  articles,  they  laid 
them  out  before  the  Lord,  "as  a  token  of  their  belonging 
to  Him"  on  account  of  the  ban.    3<lr-36.  Josliua,  and  all 
Israel  with  him,  took  Achan — himself  with  his  children 
and  all  his  property,  cattle  as  well  as  movables,  were 
brought  into  one  of  tlie  long  broad  ravines  tliat  open  into 
the  Ghor,  and  after  being  stoned  to  death  (Numbers  15. 
30-35),  his  corpse,  with  all  belonging  to  him,  was  consumed 
to  ashes  by  Are.    "All  Israel"  wei-e  present,  not  only  as 
spectators,  but  active  agents,  as  many  as  possible,  in  in- 
flicting the  punishment — thus  testifying  their  abhorrence 
of  the  sacrilege,  and  their  intense  solicitude  to  regain  the 
Divine  favour.     As    the   Divine   law  expressly  forbade 
the 'children  to  be  put  to  death  for  tlieir  father's  sins 
(Deuteronomy  24.16),  the  conveyance  of  Achan's  "sons 
and  daughters"  to  the  place  of  execution  might  be  only  as 
spectators,  that  they  might  take  warning  by  the  parental 
fate;  or,  if  they  shared  his  punishment  (ch.  22.  20),  they 
had  probably  been  accomplices  in  his  crime,  and,  indeed, 
he  could  scarcely  have  dug  a  hole  within  his  tent  without 
his  family  being  privy  to  it.    They  raised  over  him  a 
great  heap  of  stones— It  is  customary  to  raise  cairns  over 
the  graves  of  criminals  or  infamous  persons  in  the  East 
still.    The  name  of  that  place  tvas  called.  The  valley 
of  Achor  (trouble)  unto  this  day— So  painful  an  episode 
would  give  notoriety  to  the  spot,  and  it  is  more  than  once 
noticed  by  the  sacred  ^vriters  of  a  later  age.    (Isaiah  6-3. 10 ; 
Rosea  2. 15.) 

CHAPTER    VIII. 

Ver.  1-28.  Gon  Encourageth  Joshua.  1.  The  I^oi-d 
said  unto  Joshua,  Fear  not^-By  the  execution  of  justice 
on  Achan,  the  Divine  wrath  was  averted,  the  Israelites 
were  reassured,  defeat  was  succeeded  by  victory;  and 
thus  the  case  of  Al  affords  a  striking  example  of  God's 
disciplinary  government,  in  which  chastisements  for  sin 
are  often  made  to  pave  the  way  for  the  bestowment  of 
148 


those  temporal  benefits,  which,  on  account  of  sin,  have 
been  withdrawn,  or  withheld  for  a  time.    Joshua,  who  had 
been  greatly  dispirited,  was  encouraged  by  a  special  com- 
munication promising  him  (see  ch.  1.  6;  Deuteronomy  31. 
6-8)  success  in  the  next  attempt,  which,  however,  was  to 
be  conducted  on  different  principles,    take  all  the  people 
of  war  -with  thee,  and  arise,  go  up  to  Al— The  number 
of  fighting  men  amounted  to  600,000,  and  the  whole  force 
was  ordered  on  this  occasion,  partly  because  the  spies,  in 
their  self-confidence,  had  said  that  a  few  were  suflicient 
to  attack  the  place  (ch.  7. 3),  partly  to  dispel  any  misgiv- 
ings which  the  memory  of  the  late  disaster  might  have 
created,  and  partly  that  the  circumstance  of  the  first 
spoil  obtained  in  Canaan  being  shared  amongst  all,  might 
operate  both  as  a  reward  for  obedience  in  refraining  from 
the  booty  of  Jericho,  and  as  an  Incentive  to  future  exer- 
tions.   (Deuteronomy  6. 10.)    The  rest  of  the  people,  in- 
cluding the  women  and  children,  remained  in  the  camp 
at  Gilgal.    Being  in  the  plains  of  Jericho,  it  was  an  ascent 
to  Ai,  wliich  was  on  a  hill.    I  have  given  Into  thy  hand 
tlie  king  of  Al,  and  his  people,  and  his  city,  and  hla 
land  .  .  ,  lay  an  ambusli  for  the  city— God  assured  him 
of  its  capture,  but  allowed  him  to  follow  his  own  tactics 
in  obtaining  the  possession.    3.  So  Josliua  .  .  .  chose  out 
thli-ty  thousand   men  of  valour — Josliua  despatched 
30,000  men  under  cover  of  night,  to  station  themselves 
at  the  place  appointed  for  the  ambuscade.    Out  of  this 
number  a  detachmentof  5000  were  sent  forward  to  conceal 
themselves  in  the  immediate  precincts  of  the  town,  in 
order  to  seize  the  first  opportunity  of  throwing  them- 
selves into  it.    4:,  behind  the  city- is  rendered  (v. 9)  "on 
the    west    of   Ai."     betAveen  Beth-el    and   Al — Beth-el, 
though  lying  quite  near  in  the  direction  of  west  by  north, 
cannot  be  seen  from  Tell-el-hajar ;  two  rocky  heights  rise 
between  both  places,  in  the  wady  El-Murogede,  just  as 
the  laying  of  an  ambush   to  the  west  of  Ai  would  re- 
quire.   [Van  de  Velde,  Robikson.]    10.  Joshua  num- 
bered tlie  people— J.  e.,  tlie  detacliment  of  liers-in-wait; 
he  did  this,  to  be  furnished  witli  clear  evidence  after- 
wards, that  the  work  had  been  done  without  any  loss  of 
men,  wliereby  the  people's  confidence  in  God  would  be 
strengthened,  and  encouragement  given  them  to  prose- 
cute the  war  of  invasion  Avith  vigour,    he  and  the  elders 
of  Israel— the  chief  magistrates  and  rulers,  whose  pres- 
ence and  official  autlioritj' were  necessary  to  ensure  that 
the  cattle  and  spoil  of  the  city  might  be  equally  divided 
betwixt  the  combatants  and  tlie  rest  of  the  people  (Num- 
bers 31. 27)— a  military  rule  in  Israel,  that  would  have  been 
very  liable  to  be  infringed,  if  an  excited  soldiery,  eager  for 
booty,  had  been  left  to  their  own  will.     11-14.  Tliere 
-»vas  a  valley  (lit.,  the  valley)  bet\veen  them   and  Al. 
Joshua  vrent  that  niglit  into  the  midst  of  tlie  valley — 
The  deep  and  steep-sided  glen  to  the  north  of  Tell-el-hajar, 
into  which  one  looks  down  from  the  tell,  fully  agrees  with 
this  account.  [Van  de  Velde.]  Joshua  himself  took  up  his 
position  on  tlie  north  side  of  "  the  ravine"— the  deep  chasm 
of  the  wady  El-Murogede,  "  that  night"— means,  while  it 
was  dark,  probably  after  midnight,  or  very  early  in  the 
morning.    (John  20. 1.)   Tlie  king  of  Ai,  in  the  early  dawn, 
rouses  his  slumbering  subjects,  and  makes  a  hast5'  sally 
with  all  his  people  who  were  capable  of  bearing  arpis,  once 
more  to  surprise  and  annihilate  them,  at  a  time  appointed 
— either  an  hour  concocted  between  the  king  and  people  of 
Ai  and  those  of  Beth-el,  who  were  confederates  in  this 
enterjirisc,  or  perhaps  they  had  fixed  on  the  same  time  of 
day,  as  they  had  foiiglit  successfully  against  Israel  on  the 
former  occasion,  deeming  it  a  lucky  hour.  (Judges  20.  38.) 
but  he  ^vlst  not    that    there  were  liers    In   ambush 
against  him  belilnd  tlie  city— It  is  evident  that  this 
king  and  his  subjects  were   little  experienced  in  war, 
otherwise  they  Avould  have  sent  out  scouts  to  reconnoitre 
the  neighbourhood;  at  all  events,  would  not  have  left 
their  town  wholly  unproteoiCni  and  open.    Perhaps  an 
ambuscade  may  have  been  a  war  stratagem  hitherto  un- 
known in  that  country,  and  amongst  that  people.    15-lT. 
Josliua  and  all  Israel  made  as  If  they  ^vere  bentcn 
before  them— the  pretended  flight  in  the  direction  of  the 
wilderness-^",  c,  south-east,  into  the  Ghor,  the  desert 


At  lakvn,  and  its  King  hanged. 


JOSHUA  IX. 


Joshua  Suilds  an  Altar. 


valley  of  the  Jordan,  decoyed  all  the  inhabitants  of  Ai 
out  of  the  city,  while  the  people  of  Beth-el  hastened  to 
participate  in  the  expected  victory.  It  is  supposed  by 
some,  from  "the  city,"  and  not  "cities,"  being  spoken  of, 
that  the  effective  force  of  Beth-el  had  been  concentrated 
In  Ai,  as  the  tAvo  places  were  closely  contiguous,  and  Ai 
the  larger  of  the  two.  (See  on  ch.  12.  16.)  It  may  be  re- 
marked, however,  that  the  words,  "or  Beth-el,"  are  not 
in  the  Sept.,  and  are  rejected  by  some  eminent  scholars, 
as  an  interpolation  not  found  in  the  most  ancient  MSS. 
18-35.  Joshua  stretched  out  tlie  spear  that  he  had  in 
his  hand  toward  the  city —the  uplifted  spear  had  prob- 
ably a  flag,  or  streamer  on  it,  to  render  it  the  more  con- 
spicuous from  the  height  where  he  stood.  At  the  sight 
of  this  understood  signal  the  ambush  nearest  the  city, 
informed  by  their  scouts,  made  a  sudden  rush,  and  took 
possession  of  the  city,  telegraphing  to  their  brethren,  by 
raising  a  smoke  from  the  walls.  Upon  seeing  this,  the 
main  body,  who  had  been  feigning  a  flight,  turned  round 
at  the  head  of  the  pass  upon  their  pursuers,  while  the 
25,000  issuing  from  their  ambuscade,  fell  back  upon  their 
rear.  The  Aites  surprised,  looked  back,  and  found  their 
situation  now  desperate.  33.  the  king  of  Ai  they  toolc 
•live,  and  bronglit  him  to  Joshua— to  be  reserved  for  a 
more  ignominious  death,  as  a  greater  criminal  in  God's 
Bight  than  his  subjects.  In  the  mingled  attack  from  be- 
fore and  behind,  tlie  whole  men  were  massacred.  34:.  all 
the  Israelites  returned  unto  Ai,  and  smote  it  with  the 
edge  of  the  s^word — the  women,  children,  and  old  per- 
sons left  behind,  amounting,  in  all,  to  12,000  people. 
Josltua  drew  not  liis  hand  hack — Perhaps,  from  the 
long  continuance  of  the  posture,  it  might  have  been  a 
means  appointed  by  God,  to  animate  the  people,  and  kept 
up  in  the  same  devout  spirit  as  Moses  had  shown,  in  lift- 
ing up  his  hands,  until  the  work  of  slaughter  liad  been 
completed — the  ban  executed.  (See  on  Exodus  17.  11, 12.) 
38.  Joshua  burnt  Ai,  and  made  it  an  lieap  for  ever — 
"for  ever"  often  signifies  a  long  time.  (Genesis  (5.  3.)  One  of 
the  remarkable  things  with  regard  to  the  tell  we  have  iden- 
tified with  Ai  is  its  name;  the  tell  of  the  heap  of  stones ; 
a  name  which  to  this  daj'  remains.  [Van  de  Velde.] 

29.  The  King  Hanged.  39.  Tlie  king  of  AI  he  hanged 
on  a  tree — i.  e.,  gibbeted.  In  ancient,  and  particularly 
Oriental  wars,  the  chiefs,  when  taken  prisoners,  were 
usually  executed.  The  Israelites  were  obliged,  by  the 
Divine  law,  to  put  them  to  death.  The  execution  of  the 
king  of  Ai  would  tend  to  facilitate  the  conquest  of  the 
land,  by  striking  terror  into  the  other  chiefs,  and  making 
it  appear  a  judicial  process,  in  which  they  were  inflicting 
the  vengeance  of  God  upon  his  enemies,  take  his  car- 
cass down  .  .  .  and  raise  thereon  a  great  heap  of  stones 
— It  was  taken  down  at  sunset,  according  to  the  Divine 
command  (Dexiteronomy  21.  23),  and  cast  into  a  pit  dug 
"at  the  entering  of  the  gate,"  because  that  was  tlie  most 
public  place.  An  immense  cairn  was  raised  over  his 
grave— an  ancient  usage,  still  existing  in  the  East, 
whereby  is  marked  the  sepulchre  of  persons  whose  mem- 
ory Is  infamous. 

30, 31.  Joshua  Builds  an  Altar.  30, 31.  Then  Joshua 
hnllt  an  altar  unto  the  laord  God  of  Israel  in  mount 
Ebal— (See  on  Deuteronomy  27.  1.  2.)  This  spot  was  little 
short  of  twenty  miles  from  Ai,  The  march  through  a 
hostile  country,  and  the  unmolested  performance  of  the 
religious  ceremonial  observed  at  this  mountain,  would  be 
greatly  facilitated,  through  the  blessing  of  God,  by  the 
disastrous  fall  of  Ai.  The  solemn  duty  was  to  be  attended 
to  at  the  first  convenient  opportunity  after  the  entrance 
Into  Canaan  (Deuteronomy  27.  2);  and  with  this  view 
Joshua  seems  to  have  conducted  the  people  through  the 
mountainous  region  that  Intervened,  though  no  details 
Of  the  journey  have  been  recorded.  Ebal  was  on  the 
north,  opposite  to  Gerlzlm,  which  was  on  the  south  side 
of  the  town  Slchem  (Nablous).  an  altar  of  whole  stones 
—according  to  the  instructions  given  to  Moses  (Exodus  20. 
25 ;  Deuteronomy  27.  5.)  over  which  no  man  hath  lifted 
np  any  Iron— f.  e..  Iron  tool.  The  reason  of  this  was,  that 
every  altar  of  the  true  God  ought  properly  to  have  been 
built  of  earth  (Exodus  20.  24);  and  If  It  was  constructed  of 


stone,  rough,  unhewn  stones  were  to  be  employed,  that  it 
might  retain  both  the  appearance  and  nature  of  earth, 
since  every  bloody  sacrifice  was  connected  with  sin  and 
death,  by  which  man,  the  creature  of  earth,  is  brougVit  to 
earth  again.  [Keil.]  they  offered  thereon  burnt  offei-- 
ings  unto  tlie  Lord,  and  sacrificed  peace  offerings — This 
had  been  done  when  the  covenant  was  established  (Ex- 
odus 21.  5) ;  and  by  the  observance  of  these  rites  (Deute- 
ronomy 27.  6),  the  covenant  was  solemnly  renewed — the 
people  were  reconciled  to  God  by  the  burnt  offering, 
whilst,  by  this  feast  accompanying  the  peace  or  thank 
offering,  a  happy  communion  with  God  was  enjoyed  by 
all  the  families  in  Israel.  33.  he  -ivrote  there  upon  the 
stones  a  copy  of  the  laiv — (see  on  Deuteronomy  27.  2-8) ; 
i.  e.,  the  blessings  and  curses  of  the  law.  Some  think  that 
the  stones  which  contained  this  inscription,  were  the 
stones  of  the  altar :  but  this  verse  seems  rather  to  indicate 
that  a  number  of  stone  pillars  were  erected  alongside  of 
the  altar,  and  on  which,  after  they  were  plastered,  this 
duplicate  of  the  law  was  inscribed.  33.  all  Israel,  and 
theii-  elders,  and  ofificers,  and  their  judges,  stood  on 
this  side  tlie  ark  and  on  that  side— One-half  of  Israel 
was  ranged  on  Gerizim,  and  the  other  half  on  Ebal— along 
the  sides  and  base  of  each,  before  the  priests  and  Lie- 
vitcs — in  full  view  of  them,  34.  afterward  he  read  all 
the  -words  of  the  la-iv- caused  the  priests  or  Levites  to 
read  it,  (Deuteronomy  27, 14,)  Persons  are  often  said  in 
Scripture  to  do  that  which  they  only  command  to  be 
done,  35.  There  was  not  a  -»vord  of  all  that  Moses 
commanded  wliicli  Joshua  read  not — It  appears  that  a 
much  larger  jjortion  of  the  law  was  read  on  this  occasion 
than  the  brief  summary  inscribed  on  the  stones;  and  this 
must  have  been  the  essence  of  the  law  as  contained  in 
Deuteronomj'.  (Deuteronomy  4.  44;  6.  9;  27,  8.)  It  was  not 
written  on  the  stones,  but  on  the  plaster.  The  Immediate 
design  of  this  rehearsal  was  attained  by  the  performance 
of  the  act  itself;  it  only  related  to  posterity.  In  so  far  as 
the  record  of  the  event  would  be  handed  down  in  the 
book  of  Joshua,  or  the  documents  which  form  the  ground- 
work of  it.  [Hengstenberg.]  Thus  faithfully  did  Josliua 
execute  the  Instructions  given  by  Moses,  How  awfully 
solemn  must  have  been  the  assemblage  and  the  occasion! 
The  eye  and  the  ear  of  the  people  being  both  addressed, 
it  was  calculated  to  leave  an  indelible  Impression ;  and 
with  spirits  elevated  by  their  brilliant  victories  in  the 
land  of  promise,  memory  would  often  revert  to  the 
striking  scene  on  mounts  Ebal  and  Gerizim,  and  in  the 
vale  of  Sychar. 

CHAPTER    IX. 

Vor.  1-29.  The  Kings  Combine  Against  Israel.  1. 
all  the  kings  -w^hicli  -tvere  on  this  side — i.  e.,  the  western 
side  of  Jordan — in  the  liills,  the  valleys,  and  all  the 
coasts  of  the  great  sea— This  threefold  distinction  marks 
out  very  clearly  a  large  portion  of  Canaan,  The  first 
designates  the  hill  country,  whicli  belonged  afterwards  to 
the  tribes  of  Judah  and  Ephralm :  the  second,  all  the  low 
country  from  Carmel  to  Gaza ;  and  the  third,  the  shores 
of  the  Mediterranean,  from  the  Isthmus  of  Tyre  to  the 
plain  of  Joppa,  As  for  the  tribes  mentioned,  see  on  ch.  3. 
10,  heard  (thereof)— i\\i\,t  is,  of  the  sacking  of  Jericho  and 
AI,  as  well  as  the  rapid  advance  of  the  Israelites  into  the 
interior  of  the  country.  3.  tliey  gatliered  themselves 
together  to  fight  w^ith  Joshua  and  -with  Israel  witli 
one  accord-;-although  divided  by  separate  interests,  and 
often  at  war  with  each  other,  a  sense  of  common  danger 
prompted  them  to  suspend  their  mutual  animosities,  that 
by  their  united  forces  they  might  prevent  the  land  from 
falling  into  the  hands  of  foreign  masters. 

3-15,  The  Gibeonites  Obtain  a  League  by  Craft,  »- 
15.  when  the  Inhabitants  of  Gibeon  Iieard — this  town, 
as  its  name  Imports,  was  situated  on  a  rocky  eminence, 
about  six  miles  north-west  from  Jerusalem,  where  the 
modern  village  of  El-Jib  now  stands ;  it  was  the  capital 
of  the  Hlvltes,  and  a  large  important  city  (ch,  10,  2),  It 
seems  to  have  formed.  In  union  with  a  few  other  towns  In 
the  neighbourhood,  a  free  Independent  state  (v,  17),  and  to 
have  enjoyed  a  republican  government  (v.  11).    they  did 

149 


2%e  Cribeonites  obtain  a  League  by  Craft. 


JOSHUA   X. 


Five  Kings  War  against  Gibton, 


TTork  wlllly— they  acted  with  dexterous  policy,  seeking 
the  means  of  self-preservation,  not  by  force,  which,  they 
^vere  convinced,  would  be  unavailing,  but  by  artful  dip- 
lomacy, tools  old  sacks  upon  tliclr  asses— Travellers  in 
the  East  transport  their  luggage  on  boasts  of  burden ;  the 
poorer  sort  stow  all  their  necessaries,  food,  clothes,  uten- 
sils together,  in  a  woollen  or  hair-cloth  sack,  laid  across 
the  shoulders  of  the  beast  they  ride  upon.  IVIne  bottles, 
old,  rent,  and  bound  up— Goatskins,  which  are  better 
adapted  for  carrying  liquor  of  any  kind  fresh  and  good, 
than  either  earthenware,  which  is  porous,  or  metallic 
vessels,  which  are  soon  heated  by  the  sun.  These  skin- 
bottles  are  liable  to  be  rent  when  old  and  much  used  ;  and 
there  are  various  ways  of  mending  them,  by  inserting  a 
new  piece  of  leather,  or  by  gathering  together  the  edges 
of  the  rent  and  sewing  them  in  the  form  of  a  purse,  or 
by  putting  a  round  flat  splinter  of  wood  into  the  hole. 
old  shoes  clouted— Those  who  have  but  one  ass  or  mule 
for  themselves  and  baggage,  frequently  dismount,  and 
■walk— a  circumstance  which  may  account  for  the  worn 
shoes  of  the  pretended  travellers,  bread  dry  and 
mouldy— This  must  have  been  that  commonly  used  by 
travellers— a  sort  of  biscuit  made  in  the  form  of  large 
rings,  about  an  Inch  thick,  and  four  or  five  inches  in  di- 
ameter. Not  being  so  well  baked  as  our  biscuits,  it  be- 
comes hard  and  mouldy  from  the  moisture  left  in  the 
dough.  It  is  usually  soaked  in  water  previous  to  being 
used.  6-14:.  tliey  went  to  Josbua  unto  tlie  camp  at 
Gllgal— A  rrived  at  the  Israelitish  headquarters,  the 
strangers  obtained  an  interview  with  Joshua  and  the 
elders,  to  whom  they  opened  their  business.  The  men  of 
Israel  said  unto  the  Htvites,  Peradventure  ye  d-^vell 
among  us— The  answer  of  the  Israelites  implied  that 
they  had  no  discretion,  that  their  orders  were  impera- 
tive, and  that  if  the  strangers  belonged  to  any  of  the  na- 
tive tribes,  the  idea  of  an  alliance  with  them  was  unlaw- 
ful, since  God  had  forbidden  it  (Exodus  23.  32;  31.  12;  Deu- 
teronomy 7.  2).  9.  from  a  very  far  country  thy  ser- 
vants are  come,  ^tecause  of  the  name  of  the  Lord  thy 
God— They  pretended  to  be  actuated  by  religious  motWes 
in  seeking  to  be  allied  with  his  people.  But  their  studied 
address  is  worthy  of  notice  in  appealing  to  instances  of 
God's  miraculous  doings  at  a  distance,  while  they  pass  by 
those  done  in  Canaan,  as  if  the  report  of  tliese  had  not  yet 
reached  their  ears.  14, 15.  the  men  took  of  their  vic- 
tnals,  and  asked  not  counsel  at  the  mouth  of  titc  Ziord 
—the  mouldy  appearance  of  their  bread  was,  after  exam- 
ination, accepted  as  guaranteeing  the  truth  of  tlie  story, 
and  in  this  precipitate  conclusion  the  Israelites  were 
guilty  of  excessive  credulity  and  culpable  negligence,  in 
not  asking  by  the  high  priest's  Urim  and  Thummim  the 
mind  of  God,  before  entering  into  the  alliance.  It  is  not 
clear,  however,  that  had  they  applied  for  Divine  direction 
they  would  have  been  forbidden  to  spare  and  connect 
themselves  with  any  of  the  Canaanite  tribes  who  re- 
nounced idolatry  and  embraced  and  worshipped  the  true 
God.  At  least,  no  fault  was  found  with  them  for  making 
a  covenant  with  the  Gibeonites ;  while,  on  the  other  liand, 
the  violation  of  it  was  severely  punished  (2  Samuel  21. 1; 
and  ch.  11.  19,  20).  16,  17.  at  the  end  of  three  days,  they 
heard  that  they  'were  neighbours,  and  dvi^elt  among 
them— This  information  was  obtained  in  their  further 
progress  through  the  country ;  for  as  v.  17  should  be  ren- 
dered, "  when  the  children  of  Israel  journeyed  they  came 
to  their  cities."  Gibeon  was  about  eighteen  or  twenty 
miles  from  Gilgal.  Chephirah  (ch.  18.26;  Ezra  2.  25;  Ne- 
nemiah  7. 29).  Beeroth  (2  Samuel  4.  2),  now  M  Berich,  about 
twenty  minutes'  distance  from  El  Jib  (Gibeon).  Kirjalh- 
earim,  "  the  city  of  forests,"  now  Kuryet-el-Enab.  [Rob- 
inson.] 18-27.  the  children  of  Israel  smote  tliem  not— 
The  moral  character  of  the  Gibeonites'  stratagem  was  bad. 
The  princes  of  the  congregation  did  not  vindicate  either 
the  expediency  or  the  lawfulness  of  the  connection  they 
had  formed,  but  they  felt  the  solemn  obligations  of  their 
oath ;  and,  although  the  popular  clamour  was  loud  against 
them,  caused  either  by  disappointment  at  losing  the  spoils 
of  Gibeon,  or  by  displeasure  at  the  apparent  breach  of  the 
150 


Divine  commandment,  they  determined  to  adhere  to  their 
pledge,  "  beeause  they  had  sworn  by  the  Lord  God  of  Is- 
rael." The  Israelitish  princes  acted  conscientiously;  they 
felt  themselves  bound  by  their  solemn  promise,  but  to 
prevent  the  disastrous  consequences  of  their  imprudent 
haate,  they  resolved  to  degrade  the  Gibeonites  to  a  servile 
condition  as  a  means  of  preventing  their  people  from 
being  ensnared  Into  idolatry,  and  thus  acted  up,  as  they 
thought,  to  the  true  spirit  and  end  of  the  law.  he-wesig  of 
tvood  and  dra-wers  of  water— The  menials  who  per- 
formed the  lowest  offices  and  drudgery  in  the  sanctuary; 
whence  they  were  called  Nethinims  (1  Chronicles  9.2; 
Ezra  2.43;  8.20);  i.e.,  given,  appropriated.  Their  chas- 
tisement thus  brought  them  into  the  possession  of  great 
religious  privileges  (Psalm  84. 10). 

CHAPTEK    X. 

Ver.  1-5.  Five  Kings  War  Against  Gibeon.  1.  Ado- 
nl-zedek— "  lord  of  righteousness," — nearly  synonymous 
with  Melchizedek,  "king  of  righteousness."  Thesenames 
were  common  titles  of  the  Jebusite  kings.  Jerusalem — 
The  original  name,  "Salem"  (Genesis  14. 18;  Psalm  76.2), 
was  superseded  by  that  here  given,  which  signifies  "a 
peaceful  possession,"  or  "a  vision  of  peace,"  in  allusion, 
as  some  think,  to  the  strikingly  symbolic  scene  (Genesis 
22. 14)  represented  on  the  mount  whereon  that  city  was 
afterwards  built,  inhabitants  of  Gibeon  had  made 
peace  tvith  Israel,  and  tvere  amongst  them — t.  e.,  the 
Israelites — had  made  an  alliance  with  that  people,  and 
acknowledging  their  supremacy,  were  living  on  terms  of 
friendly  intercourse  with  them.  3.  they  feared  greatly — 
The  dread  inspired  by  the  rapid  conquests  of  the  Israel- 
ites had  been  immensely  increased  by  the  fact  of  a  state 
so  populous  and  so  strong  as  Gibeon  having  found  it  ex- 
pedient to  submit  to  the  power  and  the  terms  of  the  in- 
vaders, as  one  of  the  royal  cities— although  itself  a  re- 
public (ch.  9.  3),  it  was  large  and  well  fortified,  like  those 
places  in  which  the  cliiefs  of  the  country  usually  estab- 
lished their  residence.  3.  -wherefore  Adoni-zedek  sent, 
saying.  Come  up  imto  me,  and  lielp  me — A  combined 
attack  was  meditated  on  Gibeon,  with  a  view  not  only  to 
punish  its  people  for  their  desertion  of  the  native  cause, 
but  by  its  overthrow  to  interpose  a  barrier  to  the 
farther  inroads  of  the  Israelites.  This  confederacy 
among  the  mountaineers  of  Southern  Palestine  was 
formed  and  headed  by  the  king  of  Jemsalem,  because  his 
territory  was  most  exposed  to  danger,  Gibeon  being  only 
six  miles  distant,  and  because  he  evidently  possessed 
some  degree  of  pre-eminence  over  his  royal  neighbours. 
5.  tlie  five  kings  of  the  Amorites — The  settlement  of 
this  powerful  and  warlike  tribe  lay  within  the  confines 
of  Moab;  but  having  also  acquired  extensive  possessions 
on  the  south-west  of  the  Jord.an,  their  name,  as  the  ruling 
power,  seems  to  have  been  given  to  the  region  generally 
(2  Samuel  21.  2),  although  Hebron  was  inhabited  by  Hit- 
tltes  or  Hivites  (ch.  11. 19),  and  Jerusalem  by  Jebnsites 
(ch.  15.  63). 

6-9.  Joshua  Rescues  it.  6-8.  the  men  of  Gibeon 
sent  unto  Joshua— Their  appeal  was  urgent,  and  their 
claim  to  protection  irresistible,  on  the  ground,  not  only 
of  kindness  and  sympathy,  but  of  justice.  In  attaclring 
the  Canaanites,  Joshua  had  received  from  God  a  general 
assurance  of  success  (oh.  1.  5).  But  the  intelligence  of  so 
formidable  a  combination  among  the  native  princes  seems 
to  have  depressed  his  mind  with  the  anxious  and  dispirit- 
ing idea,  that  it  was  a  chastisement  for  the  hasty  and  in- 
considerate alliance  entered  into  with  the  Gibeonites. 
It  was  evidently  to  be  a  struggle  for  life  and  death,  not 
only  to  Gibeon,  but  to  the  Israelites.  And  in  this  view 
the  Divine  communication  that  was  made  to  him  was 
seasonable  and  animating.  He  seems  to  liave  asked  the 
counsel  of  God,  and  received  an  answer,  before  setting  out 
on  the  expedition.  9.  Joshua  therefore  came  upon 
them  suddenly— This  is  explained  in  the  following 
clause,  where  he  Is  described  as  having  accomplished,  by 
a  forced  march  of  picked  men,  in  one  night,  a  distance  <rf 


Thfi  Sun  and  Moon  sland  StiU. 


JOSHUA  xr. 


Divers  Kings  Overcome. 


t\renty-slx  miles,  which,  according  to  the  slow  pace  of 
Eastern  armies  and  caravans,  had  formerly  been  a  three 
days'  Journey  (oh,  9. 17). 

10, 11.  God  Fights  Against  them  with  Haii-stones. 
10,  11.  The  Lord  di«conillted  tUem—Heb.,  terrified,  con- 
founded the  Aniorite  allies,  probably,  by  a  fearful  storm 
of  lightning  and  thunder.  So  the  word  is  usually  era- 
ployed  (1  Samuel  7.  10;  Psalm  18.  13;  144.  6).  and  slew 
them  with  a  great  slaughter  at  Glbeon— This  refers  to 
the  attack  of  the  Israelites  upon  the  besiegers.  It  is  evi- 
dent that  there  had  been  much  hard  fighting  around  the 
heights  of  Glbeon,  for  the  day  was  far  spent  ere  the  enemy 
took  to  flight,  chased  them  along  the  way  that  goeth 
up  to  Beth-horon— i,  e.,  the  House  of  Caves,  of  which 
there  are  still  traces  existing.  There  were  two  contiguous 
villages  of  that  name,  upper  and  nether.  Upper  Beth- 
horon  was  nearest  Glbeon— about  ten  miles  distant,  and 
approached  by  a  gradual  ascent?  through  a  long  and  pre- 
cipitous ravine.  This  was  the  first  stage  of  the  flight. 
The  fugitives  had  crossed  the  high  ridge  of  Upper  Beth- 
horon,  and  were  in  full  flight  down  the  descent  to  Beth- 
horon  the  Nether.  The  road  between  the  two  places  Is  so 
rocky  and  rugged,  that  there  Is  a  path  made  by  means  of 
steps  cut  in  the  rock.  [Robinson.]  Down  this  pass  Joshua 
continued  his  victorious  rout.  Here  it  was  that  the  Lord 
interposed,  assisting  his  people  by  means  of  a  storm, 
which,  having  been  probably  gathering  all  day,  burst 
with  such  Irresistible  fury,  that  "  they  were  more  wliich 
died  witii  hailstones,  than  they  whom  the  children  of 
Israel  slew  with  the  sword."  The  Oriental  hail-storm  is 
a  terrific  agent;  the  hailstones  are  masses  of  Ice,  large  as 
walnuts,  and  sometimes  as  two  fists;  their  prodigious 
size,  and  the  violence  with*whlch  they  fall,  make  tliem 
always  very  injurious  to  property,  and  often  fatal  to  life. 
The  miraculous  feature  of  this  tempest,  which  fell  on  the 
Araorite  army,  was  the  entire  preservation  of  the  Israel- 
ites from  its  destructive  ravages, 

12-15.  The  Sun  and  Moon  Stand  Stili.  at  the  Word 
OF  Joshua.  l!i-15.  Then  spake  Joshua  to  the  Lord  .  .  , 
and  said  in  the  sight  of  all  Israel,  Sun,  stand  still  ,  .  . 
and  thou.  Moon — The  Inspired  author  here  breaks  off 
the  thread  of  his  history  of  this  miraculous  victory,  to  in- 
troduce a  quotation  from  an  ancient  poem,  in  wliich  the 
mighty  acts  of  that  day  were  commemorated.  Tlie  pas- 
sage, wliich  is  parenthetical,  contains  a  poetical  descrip- 
tion of  tlie  victory  which  was  miraculously  gained  by 
the  help  of  God,  and  forms  an  extract  from  "  the  book  of 
Jasher,"  i.  e.,  "the  upright"— an  antiiology,  or  collection 
of  national  songs,  in  honour  of  renowned  and  eminently 
pious  heroes.  The  language  of  a  poem  Is  not  to  be  liter- 
ally Interpreted,  and  therefore,  when  the  sun  and  moon 
are  personified,  addressed  as  Intelligent  beings,  and  re- 
presented as  standing  still,  the  explanation  is,  that  the 
light  of  the  sun  and  moon  was  supernaturally  prolonged 
by  tlie  same  laws  of  refraction  and  reflection  that  ordi- 
narily cause  tlie  sun  to  appear  above  the  horizon,  when 
he  Is  in  reality  below  it.  [Keil,  Bush.]  Gibeon  (a  hill) 
was  now  at  the  back  of  the  Israelites,  and  the  height 
would  soon  h.ave  Intercepted  the  rays  of  the  setting  sun. 
The  valley  of  Ajalon  (stags)  was  before  them,  and  so  near, 
that  it  was  sometimes  called  "the  valley  of  Gibeon." 
(Isaiah  28.21.)  It  would  seem,  from  v.  14,  that  the  com- 
mand of  Joshua  was  in  reality  a  prayer  to  God  for  the 
performance  of  this  miracle;  and  that,  although  the 
prayers  of  eminently  good  men  like  Moses  often  pre- 
vailed with  God,  never  was  there  on  any  other  occasion 
so  astonishing  a  display  of  Divine  power  made  In  behalf 
of  his  people,  as  In  answer  to  the  prayer  of  Joshua.  Ver. 
15  Is  the  end  of  the  quotation  from  Jasher;  and  It  Is 
necessary  to  notice  this,  as  the  fact  described  In  it  is  re- 
corded in  due  course,  and  the  same  words,  by  the  sacred 
historian,  f.  43. 

The  Five  Kings  Hanged.  Ver.  10-27.  16-ar.  these 
live  kings  hid  themselves  in  a  cave  (Heb.,  the  cave)  at 
Makkedah— The  pursuit  was  continued,  without  inter- 
ruption, to  Makkedah,  at  the  foot  of  the  western  moun- 
tains, where  Joshua  seems  to  have  halted  with  the  main 
body  of  his  troops,  while  a  detachment  was  sent  forward 


to  scour  the  country  In  pursuit  of  the  remaining  strag- 
glers, a  few  of  whom  succeeded  In  reaching  the  neigh- 
bouring cities.  The  last  act,  probably  the  next  day,  was 
the  disposal  of  the  prisoners,  among  whom  the  five  kings 
were  consigned  to  the  infamous  doom  of  being  slain  (Deu- 
teronomy 20.  16, 17),  and  then  their  corpses  suspended  on 
five  trees  till  the  evening.  24.  put  your  feet  upon  the 
necks  of  these  kings— not  as  a  barbarous  Insult,  but  a 
symbolical  action,  expressive  of  a  complete  victory  (Deu- 
teronomy 33.  29;  Psalm  110.  5;  Malachl  4,  3), 

Seven  more  Kings  Conquered,  Ver.  2S-42.  38-48. 
that  day  Joshua  took  Makkedah — In  this  and  the  fol- 
lowing verses  Is  described  the  rapid  succession  of  victory 
and  extermination  which  swept  the  whole  of  Southern 
Palestine  Into  the  hands  of  Israel.  "All  those  kings  and 
their  land  did  Joshua  take  at  one  time,  because  the  Lord 
God  of  Israel  fought  for  Israel,  And  Joshua  returned 
and  all  Israel  with  him,  to  the  camp  at  Gllgal," 

CHAPTER  XI. 

Ver.  1-9,  Divers  Kings  Overcome  at  the  Waters 
OF  Merom,  1-9.  And  it  came,  to  pass,  when  Jahin 
king  of  Hazor  had  heard  those  things— The  scene  of 
the  sacred  narrative  Is  here  shifted  to  the  north  of  Ca- 
naan, where  a  still  more  extensive  confederacy  was  formed 
among  the  ruling  powers,  to  oppose  the  further  progress 
of  the  Israelites.  Jabin  ("  the  Intelligent "),  which  seeing 
to  have  been  a  hereditary  title  (Judges  4.  2),  took  the  lead, 
from  Hazor  being  the  capital  of  the  northern  region  (v.  10). 
It  was  situated  on  the  borders  of  lake  Merom,  The  other 
cities  mentioned  must  have  been  in  the  vicinity,  though 
their  exact  position  is  unknown,  3.  the  kings  that 
'were  on  the  north  of  the  mountains — the  Antl-libanus 
district,  the  plains  soutli  of  Chinneroth — the  northern 
part  of  the  Arabah,  or  valley  of  the  Jordan,  the  valley 
—the  low  and  level  country.  Including  the  plain  of  Sha- 
ron, borders  of  Dor  on  the  -west^-the  highlands  of  Dor, 
reaching  to  the  town  of  Dor,  on  the  Mediterranean  coast, 
below  mount  Carmel.  3.  the  Canaanite  on  the  east  and 
on  the  west — a  particular  branch  of  the  Canaanitish  popu- 
lation who  occupied  the  western  bank  of  the  Jordan  as 
far  northward  as  the  sea  of  Galilee,  and  also  the  coasts  of 
the  Mediterranean  Sea.  under  Hermon— now  Jebel-es- 
sheikh,  was  the  northern  boundary  of  Canaan  on  the  east 
of  the  Jordan,  land  of  Mizpeh — now  Ccelo-Syria.  4,  5. 
they  ^vent  out  as  the  sand  upon  the  sea-shore  in  mul- 
titude—The chiefs  of  these  several  tribes  were  summoned 
by  Jabln,  being  all  probably  tributary  to  the  kingdom  of 
Hazor;  and  their  combined  forces,  according  to  Josephus, 
amounted  to  300,000  Infantry,  10,000  cavalry,  and  20,000  war 
chariots,  with  horses  and  chariots  very  many — The 
war  chariots  were  probably  like  those  of  Egypt,  made  of 
wood,  but  nailed  and  tipped  with  iron.  These  appear  for 
the  first  time  in  the  Canaanite  war,  to  aid  this  last  deter- 
mined struggle  against  the  Invaders;  and  "  it  was  the  use 
of  these  which  seems  to  have  fixed  the  place  of  rendez- 
vous by  the  lake  Merom  (now  Huleh),  along  whose  level 
shores  they  could  have  full  play  for  their  force,"  A  host 
so  formidable  In  numbers,  as  well  as  In  military  equip- 
ments, was  sure  to  alarm  and  dispirit  the  Israelites. 
Joshua,  therefore,  was  favoured  with  a  renewal  of  the 
Divine  promise  of  victory  (v.  C),  and  thus  encouraged,  he. 
In  the  full  confidence  of  faith,  set  out  to  face  the  enemy. 
to-morroiv,  about  this  time,  -will  X  deliver  titem  up 
all  slain  before  Israel— As  It  was  Impossible  to  have 
marched  from  Gllgal  to  Merom  in  one  day,  we  must  sup- 
pose Joshua  already  moving  northward,  and  wltliin  a 
day's  distance  of  the  Canaanite  camp,  when  the  Lord 
gave  him  this  assurance  of  success.  With  characteristic 
energy  he  made  a  sudden  advance,  probably  during  the 
night,  and  "on  the  morrow  fell"  upon  them  like  a  thun- 
der-bolt, when  scattered  along  the  rising  grounds  (Sept.), 
before  they  had  time  to  rally  on  the  plain.  In  tlie  sudden 
panic  "  the  Lord  delivered  them  into  the  hand  of  Israel, 
who  smote  them,  and  chased  them,"  The  rout  was  com- 
plete; some  went  westward,  over  the  mountains,  above 
the  gorge  of  the  Leontes,  to  Sidon  and  Misrephotli-maira 

151 


Bounds  of  the  Land  not  yet  Conquered. 


J  OSHUA   XII — XIV.       Inheritance  of  the  Nine  and  a  Half  Tribei. 


(glass-smelting  houses),  in  the  neighbourhood,  and  others 
eastward  to  the  plain  of  Mizpeh.  they  left  none  remain- 
ing— of  those  whom  they  overtools.  All  those  wlio  fell 
into  their  bands  alive  were  slain.  9.  Joshua  did  as  the 
Liord  {v.  6)  bade  lUnr— Houghing  the  liorses  is  done  by 
cutting  the  sinews  and  arteries  of  their  hinder  legs,  so 
that  they  not  only  become  hopelessly  lame,  but  bleed  to 
deatli.  The  reasons  for  this  special  command  were,  that 
the  Lord  designed  to  lead  the  Israelites  to  trust  in  Him, 
not  in  military  resources  (Psalm  20. 7);  to  show  that  in  the 
land  of  promise  there  was  no  use  of  horses,  and,  finally, 
to  discourage  their  travelling,  as  they  were  to  be  an  agri- 
cultui'al,  not  a  trading  people.  11.  he  burnt  Hazor  -with 
Are — calmly  and  deliberately,  doubtless,  according  to  Di- 
vine direction.  13.  as  for  the  cities  that  stood  still  in 
their  strength — lit.,  "  on  their  heaps."  It  was  a  Plicenician 
custom  to  build  cities  on  heiglits,  natural  or  artificial. 
[Hengstenberg.]  16.  So  Joshua  took  all  tlie  land- 
Here  follows  a  general  view  of  the  conquest.  The  division 
of  the  country  there  into  five  parts,  viz.,  the  liills,  the 
land  of  Goshen,  i.  e.,  a  pastoral  land  near  Glbeon  (ch.  10. 
41);  the  valley,  the  plains,  the  mountains  of  Israel,  i.  e., 
Carmel,  rests  upon  a  diversity  of  geographical  positions, 
which  is  cliaracteristic  of  the  region.  17.  from  tlie  mount 
Halak  (Heb.,  the  smooth  mountain),  that  goeth  up  to 
Seir — an  irregular  line  of  white  naked  hills,  about  eighty 
feet  higli,  and  seven  or  eight  geographical  miles  in  length, 
that  cross  the  whole  Ghor,  eight  miles  south  of  the  Dead 
Sea,  probably  "tlie  ascent  of  Akrabbim."  [Robinson.] 
unto  Baal-gad  in  the  valley  of  IJebanon — tlie  cfty  or 
temple  of  the  God  of  Destiny,  in  Baalbec.  33.  Joshua 
took  tlie  ivhole  land— The  battle  of  the  lake  of  Merom 
was  to  the  north  wliat  the  battle  of  Beth-horon  was  to 
the  south  ;  more  briefly  told,  but  less  complete  in  its  con- 
sequence-s ;  but  still  the  decisive  conflict  by  which  the 
■whole  northern  region  of  Canaan  fell  into  the  hands  of 
Israel.    (Stanley.] 

CHAPTER    XII. 

Ver.  1-6.  The  Two  Kings  whose  Countries  Moses 
Took  and  Disposed  of.  1.  No-»v  these  are  the  kings  of 
the  land  -which  the  children  of  Israel  smote,  and  pos- 
sessed their  laud  on  the  other  side  Jordan — This  chap- 
ter contains  a  recapitulation  of  the  conquests  made  in  the 
promised  land,  with  tlie  additional  mention  of  some 
places  not  formerly  noticed  in  the  sacred  history.  The 
river  Arnon  on  the  south,  and  mount  Hcrmon  on  the 
north,  were  the  respective  boundaries  of  the  land  acquired 
by  the  Israelites  beyond  Jordan  (see  on  Numbers  21. 21 ; 
Deuteronomy  2. 36;  3. 6-16). 

7-24.  The  One  and  thirty  Kings  on  the  West  Side 
OF  Jordan,  which  Joshua  Smote.  7.  Baal-gad  even 
unto  Halak— (see  on  ch.  11. 17.)  A  list  of  thirty-one  chief 
towns  is  here  given ;  and,  as  the  whole  land  contained  a 
superficial  extent  of  only  fifteen  miles  in  length,  by  fifty 
In  breatlth,  it  is  evident  that  tliese  capital  cities  belonged 
to  petty  and  insigniflcant  kingdoms.  With  a  few  excep- 
tions, they  were  not  the  scenes  of  any  important  events 
recorded  in  the  sacred  history,  and  therefore  do  not  re- 
quire a  particular  notice. 

CHAPTER    XIII. 

Ver.  1-S3.  Bounds  of  the  Land  not  yet  Conquered. 
1.  No-w  Joshua  -was  old  and  stricken  in  years — He  was 

probably  above  a  hundred  years  old ;  for  the  conquest  and 
Burvey  of  the  land  occupied  about  seven  years,  the  partition 
one ;  and  he  died  at  the  age  of  HO  years  (ch.  24. 29).  The 
distribution,  as  well  as  the  conquest  of  the  land,  was  in- 
cluded in  the  mission  of  J-oshua ;  and  his  advanced  age 
supplied  a  special  reason  for  entering  on  the  immediate 
discharge  of  that  duty,  viz.,  of  allocating  Canaan  amongst 
the  tribes  of  Israel— not  only  the  parts  already  won,  but 
those  also  which  were  still  to  be  conquered.  SJ-G.  This  is 
the  land  that  yet  remaineth— i.  e.,  to  be  acquired.  This 
eection  forms  a  parenthesis,  in  which  the  historian  briefly 
notices  the  districts  yet  unsubdued— viz.,  first,  the  whole 
country  of  the  Philistines— a  narrow  tract  stretching  about 
152 


sixty  miles  along  the  Mediterranean  coast,  and  that  of  the 
Geshuritestothesouth  of  it(lSarauel27. 8).  Both  included 
that  portion  of  the  country  "  from  Sihor  which  is  before 
Egypt,"  a  small  brook  near  Kl-Arish,  which  on  the  east 
was  the  southern  boundary  of  Canaan,  "to  Ekron,"  the 
most  northerly  of  the  five  chief  lordships  or  principalities 
of  the  Philistines,  also  the  Avites  :  from  (on)  the  south 
— The  two  clauses  are  thus  connected  In  the  Septuagint 
and  many  other  versions.  On  being  driven  out  (Deute- 
ronomy 2. 23),  they  established  themselves  in  the  south  of 
Philistia.  The  second  division  of  the  unconquered  coun- 
try comprised  all  tlie  land  of  the  Canaanltes,  and  Me- 
arah  (the  cave)  that  is  beside  the  Sidonians — a  moun- 
tainous region  of  Upper  Galilee,  remarkable  for  its  caves 
and  fastnesses,  eastward  unto  Aphek  (now  Af  ka),  in  Le- 
banon, to  the  borders  of  the  Ammonites — a  portion  of 
the  north-eastern  territory  that  had  belonged  to  Og.  The 
third  district  tliat  remained  unsubdued  was,  5.  all  the 
land  of  the  Giblltes— their  capital  wg,s  Gebal  or  Bylbos 
(Gr.),  on  the  Mediterranean,  forty  miles  north  of  Sidon. 
all  Lebanon  to-»vards  the  sunrising — i.  e.,  Anti-libanus ; 
the  eastern  ridge,  which  has  its  proper  termination  in 
Hermon.  entering  in  of  Ilamath — the  valley  of  Baal- 
bec, 6,  7.  all  the  iuliabltants  of  the  hill  country  fronk 
licbanon  unto  Misrephoth-maim  (see  on  ch.  11.8) — that 
is,  "all  the  Sidonians  and  Phoenicians."  them  -will  I 
drive  out— The  fulfilment  of  this  promise  was  conditional. 
In  the  event  of  tlie  Israelites  proving  unfaithful  or  dis- 
obedient they  would  not  subdue  the  districts  now  speci- 
fied, and,  in  point  of  fact,  the  Israelites  never  possessed 
them,  though  the  inhabitants  were  subjected  to  tlie  power 
of  David  and  Solomon,  only  divide  thou  it  by  lot  unto 
tlie  Israelites  for  an  inheritance — The  parenthetic  sec- 
tion being  closed,  the  historian  liere  resumes  the  maiu 
subject  of  this  chapter— the  order  of  God  to  Joshua  to 
make  an  immediate  allotment  of  the  land.  The  method 
of  distribution  by  lot  was,  in  all  respects,  the  best  that 
could  have  been  adopted,  as  it  prevented  all  ground  of 
discontent,  as  well  as  charges  of  arbitrary  or  partial  con- 
duct on  the  part  of  the  leaders ;  and  its  being  announced 
in  the  life  of  Moses  (Numbers  33. 54),  as  the  system  accord- 
ing to  which  the  allocations  to  each  tribe  should  be  made, 
was  intended  to  lead  the  people  to  the  acknowledgment 
of  God  as  the  proprietor  of  the  land  and  having  the  entire 
right  to  its  disposal.  Moreover,  a  solemn  appeal  to  the 
lot  showed  it  to  be  the  dictate,  not  of  human  but  Divine 
wisdom.  It  was  used,  however,  only  in  determining  the 
part  of  the  country  where  a  tribe  was  to  be  settled— the 
extent  of  the  settlement  was  to  be  decided  on  a  different 
principle  (Numbers  26. 54),  and  what  proves  the  overruling 
control  of  God,  each  tribe  received  the  possession  pre- 
dicted by  Jacob  (Genesis  49.)  and  by  Moses  (Deuteronomy 
33).  8.  -with  -*vhom— //e6.,  "him."  The  antecedent  Is 
evidently  to  Manasseh,  not,  however,  the  half  tribe  just 
mentioned,  but  the  other  half;  for  the  historian,  led,  as  it 
were,  by  the  sound  of  the  word,  breaks  off  to  describe  the 
possessions  beyond  Jordan  already  assigned  to  Reuben, 
Gad,  and  the  half  of  Manasseh  (see  on  Numbers  32. ;  Den- 
teronomy  3. 8-17).  It  may  be  proper  to  remark  that  it  was 
wise  to  put  these  boundaries  on  record,  as,  in  case  of  any 
misunderstanding  or  dispute  arising  about  the  exact  limits 
of  each  district  or  property,  an  appeal  could  always  be 
made  to  this  authoritative  document,  and  a  full  know- 
ledge as  well  as  grateful  sense  obtained  of  what  they  had 
received  from  God  (Psalm  16. 5,  6). 

CHAPTER  XIV. 

Ver.  1-5.  The  Nine  Tribes  and  a  half  to  have 
their  Inheritance  by  Lot.  1.  These  are  the  countries 
-*vliich  the  children  of  Israel  Inherited  in  the  land  of 

Canaan— This  chapter  forms  the  introduction  to  an  ac- 
count of  the  allocation  of  the  land  west  of  Jordan,  or 
Canaan  proper,  to  the  nine  tribes  and  a  half.  It  was  also 
made  by  lot  in  presence  of  a  select  number  of  superin- 
tendents, appointed  according  to  Divine  directions 
given  to  Moses  (see  on  Numbers  34. 16-29).  In  every  thing 
pertaining  to  civil  government,  and  even  the  division  of 


MOUNT   HOREB. 


HILL    COUNTRY    OF   LEBANON. 


Borders  of  the  Lot  of  Judah. 


JOSHUA  XV,  XVI. 


Caleh's  Portion  and  Conquest. 


the  land,  Joshua  was  the  acknowledged  chief.  But  in  a 
matter  to  be  determined  by  lot,  a  solemn  appeal  was  made 
to  God,  and  hence  Eleazar,  as  high  priest,  is  named  before 
Joshua.  4.  Tlie  cliUdren  of  •Jo«ei)Ii  -ivere  two  iribes, 
Slanasseli  and  KpUralni — As  two  and  a  half  tribes  were 
settled  on  the  east  of  Jordan,  and  the  Levites  had  no  in- 
lieritance  assigned  them  in  land,  tliere  Avould  liave  been 
only  eiglit  tribes  and  a  half  to  provide  for.  But  Epliraim 
and  Manasseh,  the  two  sons  of  Joseph,  had  been  consti- 
tuted two  tribes  (Genesis  48.  5),  and  although  Levi  was 
excluded,  the  original  number  of  the  tribes  of  Israel  Avas 
still  preserved.  5.  tlie  cliildreu  of  Israel  divided  the 
land— t.  e.,  lliey  made  tlie  preliminary  arrangements  for 
the  work.  A  considerable  time  was  requisite  for  tlie  sur- 
vey and  measurement. 

6-15  Caleb  by  privilege  requireth  and  obtaineth 
HebroX.  6-11.  tlien  tlie  cHlldi-en  of  Juflah  came  to 
Josliua  in  Gilgal ;  and  Caleb  said— This  incident  is  re- 
corded here,  because  it  occurred  while  tlie  preparations 
were  being  made  for  casting  the  lots,  which,  it  appears, 
were  begun  in  Gilgal.  The  claim  of  Caleb  to  tlie  moun- 
tains of  Hebron  as  his  personal  and  family  possessions, 
was  founded  on  a  solemn  promise  of  Moses,  forty-five 
years  before  (Numbers  14.24;  Deuteronomy  1.  30),  to  give 
him  that  land  on  account  of  his  fldelity.  Being  one  of  tlie 
nominees  appointed  to  preside  over  the  division  of  the 
country,  he  might  have  been  charged  with  using  his 
powers  as  a  commissioner  to  his  own  advantage,  liad  he 
urged  his  request  in  private;  and  tlierefore  he  took  some 
of  his  brethren  along  with  him  as  witness  of  tlie  justice 
and  propriety  of  his  conduct.  13.  give  inc  tliis  moun- 
tain, ■»vliereo*' tUe  Lord  spake  in  that  day — tliis  high- 
land region,  for  tliou  heardest  in  tliat  day  Iiow  tiie 
Anakims  \vere  there — The  report  of  the  spies  wlio  tried 
to  kindle  the  flame  of  sedition  and  discontent,  related 
chiefly  to  the  people  and  condition  of  this  mountain  dis- 
trict, and  hence  it  was  promised  as  the  reward  of  Caleb's 
truth,  piety,  and  faithfulness.  13,  ll.  .loshua  blessed 
Iiiin,  and  gave  Hebron  nuto  Caleb  for  an  inheritance 
—Joshua,  who  was  fully  cognizant  of  the  whole  circum- 
stances, not  only  admitted  the  claim,  but  in  a  public  and 
earnest  manner  prayed  for  the  Divine  blessing  to  succour 
the  effort.s  of  Caleb  in  driving  out  the  idolatrous  occupiers. 
15.  Kirjath-arba  —  t.  e.,  the  city  of  Arba  —  a  warrior 
among  the  native  race  remarkable  for  strength  and 
stature,  the  land  had  rest  from  -war— Most  of  the  kings 
having  been  slain  and  the  natives  dispirited,  there  was 
no  general  or  systematic  attempt  to  resist  the  progress 
and  settlement  of  the  Israelites. 

CHAPTER  XV. 

Ver.  1-12.  Borders  of  the  Lot  of  Judah.  1.  This  then 
nvas  the  lot  of  tlie  tribe  of  Jtidah- In  what  manner  the 
lot  was  drawn  on  this  occasion  the  sacred  historian  does 
not  say;  but  it  is  probable  that  the  method  adopted  was 
Biitvilar  to  that  described  in  ch.  18.  Though  the  general 
survey  of  the  country  had  not  been  completed,  some  rough 
draught  or  delineation  of  the  first  conquered  part  must 
have  been  made,  and  satisfactory  evidence  obtained,  that 
It  was  large  enough  to  furnish  three  cantons,  before  all 
the  tribes  cast  lots  for  them;  and  they  fell  to  Judah, 
Ephralm,  and  the  half-tribe  of  Manasseh.  The  lot  of 
Judah  came  first,  In  token  of  the  pre-eminence  of  that 
tribe  overall  the  others;  and  its  destined  superiority  thus 
received  the  visible  sanction  of  God.  The  territory  as- 
signed to  it  as  a  possession,  was  large  and  extensive,  being 
bounded  on  the  south  by  the  wilderness  of  Zin,  and  the 
southern  extremity  of  the  Salt  Sea  (Numbers  34. 3-5) ;  on 
the  east,  by  that  sea,  extending  to  the  point  where  it  re- 
ceives the  watery  of  the  Jordan ;  on  the  north,  by  a  line 
drawn  nearly  parallel  to  Jerusalem,  across  the  country, 
from  the  northern  extremity  of  the  Salt  Sea  to  the 
southern  llmit.s  of  the  Philistine  territory,  and  to  tlie 
Mediterranean;  and  on  the  west  this  sea  was  its  bound- 
ary, as  far  as  Slhor  (Wady  El-Arish).  3.  the  bay— i/eft., 
the  "  tongue."  It  pushes  Its  waters  out  in  this  form  to  a 
great  distance.     [IIobinson.]    3.   Alaaleh-alu-abblni— 


Heb.,  the  ascent  of  scorpions;  a  pass  in  the  "bald  moun- 
tain" (see  on  ch.  11. 17),  probably  much  infested  by  these 
venomous  reptiles.  5.  the  end — i.e.,  the  mouth  of  the 
Jordan.  6.  Beth-hogla — now  Ain  Hadjla,  a  fine  spring 
of  clear  and  sweet  water,  at  the  northern  extremity  of  the 
Dead  Sea,  about  two  miles  from  the  Jordan.  [Robinson.] 
Beth-arabah — the  house,  or  place  of  solitude,  in  the  desert 
of  Judah  (V.  61).  stone  of  Bohan  the  son  of  Reuben— 
the  sepulchral  monument  of  a  Reubenite  leader,  who  had 
been  distinguished  for  his  bravery,  and  had  fallen  in  the 
Canaanite  war.  7.  Achor — (see  on  ch.  7.  26.)  Adummim 
— a  rising  ground  in  the  wilderness  of  Jericho,  on  the 
south  of  the  little  brook  that  flowed  near  Jericho  (ch.  16. 1). 
En-shemesh- the  fountain  of  the  sun;  "eitlier  the  pres- 
ent well  of  the  apostle,  below  Bethany,  on  the  road  to 
Jericho,  or  tlie  fountain  near  to  St.  Saba."  [Robinson.] 
En-rogel— the  fuller's  fountain,  on  the  south-east  of  Jeru- 
salem, below  the  spot  where  the  valleys.cf  Jehoshaphat 
and  Hinnom  unite. 

13-15.  Caleb's  Portion  and  Conquest.  13.  unto  Caleb 
he  gave  a  part  antong  tlic  children  of  Judali — (See  on 
ch.  14.6-15.)  14.  Drove  thence  the  three  sons  of  Anak 
— rather  three  chiefs  of  the  Anakim  race.  This  exploit 
is  recorded  to  the  honour  of  Caleb,  as  the  success  of  it  was 
the  reward  of  his  trust  in  God.  15.  Debir — oracle.  Its 
former  name,  Kirjath-sepher,  signifies  "city  of  the  book," 
being,  probably,  a  place  where  public  registers  were  kept. 

16-20.  Othniel,  for  iiis  Valour,  hath  Achsah  to 
Wife.  16-30.  He  that  smiteth  Klijath-sepher— This 
oflTer  was  made  as  an  incentive  to  youthful  bravery  (see 
on  1  Samuel  17. 25) ;  and  the  prize  was  won  by  Othniel, 
Caleb's  younger  brother  (Judges  1.13;  3.9).  This  was  the 
occasion  of  drawing  out  tlie  latent  energies  of  him  who 
was  destined  to  be  the  first  judge  in  Israel.  18.  as  she 
came  unto  him — i.  e.,  when  about  to  remove  from  her 
fatlier's  to  her  husband's  house.  She  suddenly  alighted 
from  her  travelling  equipage— a  mark  of  respect  to  her 
fatlier,  and  a  sign  of  making  some  request.  She  had 
urged  Othniel  to  broach  the  matter,  but  he  not  wishing 
to  do  what  appeared  like  evincing  a  grasping  disposition, 
she  resolved  herself  to  speak  out,  and  taking  tlie  advan- 
tage of  the  parting  scene,  when  a  parent's  lieart  was 
likely  to  be  tender,  begged  that,  as  her  marriage  portion 
consisted  of  a  field  which,  having  a  southern  exposure, 
was  comparatively  an  arid  and  barren  waste,  he  would 
add  the  adjoining  one,  which  abounded  in  excellent 
springs.  The  request  being  reasonable,  was  granted;  and 
the  story  conveys  this  important  lesson  in  religion,  that 
if  eartlily  parents  are  ready  to  bestow  on  their  ohildren 
that  which  is  good,  much  more  will  our  heavenly  Father 
give  every  necessary  blessing  to  them  who  ask  him. 

21-63.  Cities  of  Judah.  31-33.  the  uttermost  cities 
of  the  tribe  of  the  children  of  Judah — There  is  given  a- 
list  of  cities  within  the  tribal  territory  of  Judah,  arranged 
in  four  divisions,  corresponding  to  the  districts  of  which 
it  consisted— the  cities  in  the  southern  part  (21-32)— tin  se 
in  the  lowlands  (33-47),  and  those  in  the  highlands  (48-60) 
—those  in  the  desert  (61,  62).  The  best  idea  of  the  relative 
situation  of  these  cities  will  be  got  from  looking  at  the 
map. 

CHAPTER    XVI. 

Ver.  1-4.  The  General  Borders  of  the  Sons  oa 
Joseph.    1.  The  lot  of  the  children  of  Joseph  fell— 

Heb.,  went  forth,  referring  either  to  the  lot  as  drawn  out 
of  the  urn,  or  to  the  tract  of  land  thereby  assigned.  The 
first  four  verses  describe  the  territory  allotted  to  the  fam- 
ily of  Joseph  in  the  rich  domains  of  central  Palestine. 
It  was  drawn  In  one  lot,  that  the  brethren  might  be  con- 
tiguously situated;  but  it  was  afterwards  divided.  The 
southern  boundary  only  is  described  here,  that  on  the 
north  being  Irregular  and  less  defined  (ch.  17. 10, 11),  is  not 
mentioned,  mount  Beth-el— the  ridge  south  of  Beth-el. 
■»vater  of  Jericho  (2  Kings  2. 19)— at  the  point  of  its  junc- 
tion witli  the  Jordan.  Having  described  the  position  of 
Joseph's  family  generally,  the  historian  proceeds  to  de- 
fine the  territory;  first,  of  Epliraim. 
6-9.    The  BoRDiiiis  of  the  Inheritance  of  Ephbaiu. 

153 


The  Lot  of  Maruiaseh. 


JOSHUA  XVII,  XVIII. 


The  Tabernacle  Set  up  at  Shiloh. 


6-9.  the  border  of  their  Inheritance  was  Ataroth-adar 

— Ataroth-adar  (now  Atara),  four  miles  south  of  Jetta 
(Robinson],  is  fixed  on  as  a  centre,  througli  wliicli  a  liue 
is  drawn  from  Upper  Betli-horon  to  Michmethali,  siiowing 
tho  western  limit  of  tlieir  actual  possessions.  The  tract 
beyond  that  line  to  the  sea  was  still  unconquered.  G,  7. 
michmethah  on  the  north  side— The  northern  bound- 
ary is  traced  from  this  point  eastward  to  tlie  Jordan.  8. 
ftom  Tappuah  ^vestward  unto  the  river  Kanah — it  is 
retraced  from  east  to  west,  to  describe  tlie  prospective 
and  intended  boundary,  which  was  to  reach  to  the  sea. 
Kanah  (reedy)  flows  into  the  Mediterranean.  9.  separate 
cities  for  the  children  of  Ephraim  ^vere  among  the 
Inheritance  of  Slanasseh  —  (ch.  17.  9),  because  it  was 
found  tliat  the  tract  allotted  to  Epliraira  was  too  small  in 
proportion  to  its  population  and  power.  10.  Tliey  drave 
Aot  out  the  Canaanites,  but  the  Caitaanitcs  divell 
among  the  Kphraimltes  unto  tills  day,  and  serve 
under  tribute — This  is  the  first  mention  of  the  fatal 
policy  of  the  Israelites,  in  neglecting  tlie  Divine  com- 
mand (Deuteronomy  20. 16)  to  exterminate  the  idolaters. 

CHAPTER  XVII. 

Ver.  1-6.  LotofManasseh.  1.  There  was  also  a  lot  for 
the  tribe  of  Manasseh — Ephraim  was  mentioned,  as  the 
more  numerous  and  powerful  branch  of  tlie  family  of 
Joseph  (Genesis  48.19,20);  but  Manasseh  still  retained  the 
right  of  primogeniture,  and  had  a  separate  inheritance 
assigned.  Blachlr—liis  descendants,  the  father  of  Gilcad 
—though  he  had  a  son  of  that  name  (Numbers  26.  29 ;  27. 1), 
yet,  as  is  evident  from  the  use  of  the  Heb.  article,  refer- 
ence is  made,  not  to  the  person,  but  the  province  of 
Gilead.  Father  here  means  lord  or  possessor  of  Gilead; 
and  this  view  is  confirmed  by  the  fact,  that  it  was  not 
Machir,  but  his  descendants,  who  subdued  Gilcad  and 
Bashan  (Numbers  32.41;  Deuteronomy  3.13-15).  These 
Machirites  had  their  portion  on  the  east  side  of  Jordan. 
The  western  portion  of  land,  allotted  to  the  tribe  of 
Manasseh,  was  divided  into  ten  portions,  because  the 
male  descendants  who  had  sons  consisted  of  five  fami- 
lies, to  which,  consequently,  five  shares  were  given ;  and 
the  sixth  family,  viz.,  the  posterity  of  Hepher,  being  all 
females,  the  five  daughters  of  Zelophehad  were,  on  appli- 
cation to  the  valuators,  endowed  each  with  an  inherit- 
ance In  land  (see  on  Numbers  27. 1). 

7-11.  This  Coast.  7-H.  the  const  of  Manasseh  Avas 
Aront  Aslier  to  Alichmethah— the  southern  boundary  is 
here  traced  from  the  east.  Asher  (now  Yasir),  the  start- 
ing-point, was  a  town  fifteen  Roman  miles  eastof  Sichem, 
and  anciently  a  place  of  importance.  9.  the  coast  de- 
scended unto  the  river  Kanah,  south^vard  of  the 
river— The  line  which  separated  the  possessions  of  the 
two  brothers  from  each  other  ran  to  the  south  of  the 
stream;  and  thus  the  river  was  in  the  territory  of  Ma- 
nasseh; but  the  cities  which  were  upon  the  river,  though 
all  were  within  the  limits  of  Manasseh's  possessions, 
were  assigned  partly  to  Ephraim,  and  partly  to  Manas- 
seh; those  on  the  south  side  being  given  to  the  former; 
those  upon  the  north  to  the  latter.  [Keil,.]  It  appears 
(v.  10)  that  Manasseh  was  still  further  interlaced  with 
other  neighbouring  tribes.  Bcth-shean  and  her  to^vns 
—Or.,  Scythopolis  (now  Beisan),  in  the  valley  of  the  Jor- 
dan, towards  the  east  end  of  the  plain  of  Jezreel.  "  Beth- 
shean"  means  "house  of  rest;"  so  called  from  its  being 
the  halting-place  for  caravans  travelling  between  Syria, 
or  Midian,  and  Egypt,  and  the  great  station  for  the 
commerce  between  these  countries  for  many  centuries. 
Ibleam  and  her  towns— in  the  neighbourhood  of  Me- 
giddo  (2  Kings  9. 27).  the  Inhabitants  of  Dor  and  her 
towns— (now  Tantoura),  anciently  a  strong  fortress;  a 
wall  of  wild  precipitous  rock  defended  the  shore  fortifica- 
tions against  attack  from  the  land  side.  Kn-dor  and  her 
tow^ns— situated  on  a  rocky  eminence,  four  Roman  miles 
south  of  Tabor,  three  countries— districts  or  provinces. 
It  Is  computed  that  Manasseh  possessed  in  Asher  and 
Issachar  portions  of  ground  to  the  extent  of  more  than 
aOO  square  miles.  Taanach  and  Meglddo— ^hese  were 
154 


near  to  each  other,  and  they  are  generally  mentioned  in 
Scripture  together.  They  were  both  royal  and  stronyly 
fortified  places  (see  on  Judges  1.  27). 

12, 13.  Canaanites  not  Driven  Out.  13, 13.  9Ianaa- 
selk  could  not  drive  out  the  inhabitants  of  those 
cities— indolence,  a  love  of  ease;  perhaps  a  mistaken 
humanity,  arising  from  a  disregard  or  forgetfulness  of 
the  Divine  command,  a  decreasing  principle  of  faith 
and  zeal  in  the  service  of  God,  were  the  causes  of  their 
failure. 

14-18.  The  Children  of  Joseph  Sue  for  Another 
Lot.  14-lS.  The  children  of  Joseph  spaUe  unto  Josh» 
ua — The  two  tribes  join  in  laying  a  complaint  before  the 
leader,  as  to  the  narrow  boundaries  of  their  allotment, 
and  its  insufficiency  to  be  the  residence  of  tribes  so  vastly 
increased.  But  Joshua's  answer  was  full  of  wisdom  as 
Avell  as  patriotism.  Knowing  their  character,  he  treated 
them  accordingly,  and  sarcastically  turned  all  their  argu- 
ments against  themselves.  Thus  he  rebuked  their  unbe- 
lief and  cowardice.  Mount  Ephraim— called  so  here  by 
anticipation.  The  Gilboa  range  between  Beth-shean  and 
the  plain  of  Jezreel  is  meant,  anciently  covered  with  an 
extensive  forest,  iron  chariots — unusually  strengthened 
with  that  metal,  and  perhaps  armed  with  projecting 
scythes. 

CHAPTER    XVIII. 

Ver.  1.  The  Tabernacle  set  up  at  Shiloh.  1.  The 
whole  congregation  assembled  together  at  Shlloh — The 

main  body  of  tlie  Israelites  had  been  diminished  by  the 
separation  of  the  three  tribes,  Judah,  Ephraim,  and  Ma- 
nasseh into  tlieir  respective  allotments,  and  the  country 
having  been  in  a  great  measure  subdued,  the  camp  was  re- 
moved to  Shiloh— now  Seilun.  It  was  twenty  or  twenty- 
five  miles  north  of  Jerusalem,  twelve  north  of  Bethel, 
and  ten  south  of  Shechem,  and  embosomed  in  a  rugged 
and  romantic  glen.  This  sequestered  spot  in  the  heart 
of  tlie  country  might  have  been  recommended  by  the 
dictates  of  convenience;  there  the  allotment  of  the  ter- 
ritory could  be  most  conveniently  made,  north,  south, 
east,  and  west,  to  the  different  tribes.  But  "the  taber- 
nacle of  the  congregation  was  also  set  up  there,"  and  its 
removal  therefore  must  have  been  made  or  sanctioned  by 
Divine  intimation.  (Deuteronomy  12. 11.)  It  remained  in 
Shiloh  for  more  than  300  years.    (1  Samuel  4. 1-11.) 

2-9.  The  Remainder  of  the  Land  Described,  a. 
there  remained  seven  tribes  which  had  not  yet  re- 
ceived their  Inheritance — The  selection  of  Shiloh  for  the 
seat  of  worship,  together  with  the  consequent  removal  of 
the  camp  thither,  had  necessarily  interrupted  the  casting 
of  lots,  which  was  commenced  by  fixing  localities  for  the 
tribes  of  Judah  and  Joseph.  Various  causes  led  to  a  long 
delay  in  resuming  it.  The  satisfaction  of  the  people  with 
their  change  to  so  pleasant  and  fertile  a  district,  their 
preference  of  a  nomad  life,  a  love  of  ease,  and  reluctance 
to  renew  the  war,  seem  to  have  made  them  indifTerent  to 
the  possession  of  a  settled  inheritance.  But  Joshua  was 
too  much  alive  to  the  duty  laid  on  him  by  the  Lord  to  let 
matters  continue  in  that  state;  and  accordingly,  since  a 
general  conquest  of  the  land  had  been  made,  he  resolved 
to  proceed  immediately  with  the  lot,  believing  that  when 
each  tribe  should  receive  Its  Inheritance,  a  new  motive 
would  arise  to  lead  them  to  exert  themselves  In  securing 
the  full  possession.  3.  hotv  long  are  ye  slack  to  go  to 
possess  the  land  wlilch  the  liord  God  of  your  fathers 
hath  given  you— This  reproof  conveys  an  impression 
that  the  seven  tribes  were  dilatory  to  a  criminal  extent. 
4-9.  give  out  from  among  you  three  men  for  each  tribe 
—Though  the  lot  determined  the  part  of  the  country 
where  each  tribe  was  to  be  located,  it  could  not  determine 
the  extent  of  territory  which  might  be  required  ;  and  the 
dissatisfaction  of  the  children  of  Joseph  with  the  alleged 
smallness  of  their  possession  gave  reason  to  fear  that 
complaints  might  arise  from  other  quarters,  unless  pre- 
cautions were  taken  to  make  a  proper  distribution  of  the 
land.  For  this  purpose  a  commission  was  given  to  twenty- 
one  persons— three  chosen  from  each  of  tlie  seven  tribes 
which  had  not  yet  received  their  inheritance,  to  make  ai* 


2%e  LoU  of  Simeon,  etc. 


JOSHUA  XIX,  XX. 


The  Cities  of  Refuge  Cvmnuif.dcd. 


accurate  survey  of  the  country.  "They  went  and  passed 
through  the  land  and  described  it  by  cities  in  seven  parts  in 
a  booli"  (V.  9);  dividing  the  land  according  to  its  value, 
and  the  worth  of  the  cities  which  it  contained,  into  seven 
equal  portions.  This  was  no  light  task  to  undertake.  It 
required  learning  and  intelligence  which  they  or  their  in- 
structors had,  in  all  probability,  brought  with  them  out 
of  Egypt.  Accordingly,  Joseph  us  says  that  the  survey 
■was  performed  by  men  expert  in  geometry.  And,  in  fact, 
the  circumstantial  account  which  is  given  of  the  bound- 
aries of  each  tribe  and  its  situation,  well  proves  it  to  have 
been  the  work  of  no  mean  or  incompetent  hands. 

10.  Divided  by  Lot.  10.  Joshua  cast  lots  for  tliem 
In  SUlloh  Ijefore  tl»e  Lord— before  the  tabernacle,  where 
the  Divine  presence  was  manifested,  and  which  associated 
with  the  lot  the  idea  of  Divine  sanction.  11.  the  lot  of 
Benjamin  came  np — \»  has  been  supposed  that  here  were 
two  urns  or  vessels,  from  which  the  lots  were  dr.awn;  one 
containing  tlie  names  of  the  tribes,  the  other  containing 
tliose  of  the  seven  portions;  and  that  the  two  were  drawn 
out  simultaneously.  The  coast  of  their  lot  came  forth 
bet\«-een  the  children  of  Judali  and  the  children  of 
Joseph— Thus  the  prophesy  of  Moses  respecting  the  in- 
heritance of  Benjamin  was  remarkably  accomplished, 
(flee  on  Deuteronomy  33. 12.) 

CHAPTER    XIX.  ' 

Ver.  1-9.  The  Lot  of  Simeon.  1.  the  second  lot  came 
forth  to  Simeon — The  next  lot  that  was  drawn  at  Shiloh, 
giving  the  tribe  of  Simeon  his  inlieritance  witliin  the  ter- 
ritory, which  had  been  assigned  to  tliat  of  Judali.  The 
knowledge  of  Canaan  possessed  by  the  Israelites,  Avhen 
the  division  of  the  land  commenced,  was  but  very  general, 
being  derived  from  the  rapid  sweep  tliey  had  made  over 
it  during  the  course  of  conquest;  and  it  was  on  tlie  ground 
of  that  rough  survey  alone,  that  tlie  distribution  pro- 
ceeded, by  which  Judah  received  an  inheritance.  Time 
showed  that  this  territory  was  too  large  (v.  9),  either  for 
their  numbers,  hov/ever  great,  to  occupy,  and  tlieir  arms 
to  defend,  or  too  large  in  proportion  to  the  allotments  of 
the  other  tribes.  Justice  therefore  required,  what  kind 
and  brotherly  feeling  readily  dictated,  a  modification  of 
their  possession,  and  a  part  of  it  was  appropriated  to  Sim- 
eon. By  thus  establishing  it  within  tlie  original  domain 
of  another  tribe,  the  prophesyof  Jacob  in  regard  to  Simeon 
■was  fulfilled  (Genesis  49.7);  for  from  its  boundaries  being 
not  traced,  there  is  reason  to  conclude  that  its  people  were 
divided  and  dispersed  among. those  of  Judah  ;  and  though 
one  group  of  its  cities  named  (2-6),  give  the  Sde.a  of  a  com- 
pact district,  as  it  is  usually  represented  by  mapmakers,' 
the  other  group  (7,  8)  were  situated,  two  in  the  south,  and 
two  elsewhere,  Avith  tracts  of  the  country  around  them. 

10-16.  Of  Zebulun.  10-14.  the  third  lot  came  np  for 
the  children  of  Zebulwn— The  boundaries  of  the  posses- 
sion assigned  to  them  extended  from  the  LakeofCinne- 
roth  (Sea  of  Galilee)  on  the  east,  to  the  Mediterranean  on 
the  west;  for  although  they  do  not  seem  at  first  to  have 
touched  on  the  western  shore — a  part  of  Manasseh  run- 
ning north  into  Asher  (ch.  17. 10)— they  afterwards  did,  ac- 
cording to  the  prediction  of  Moses.  (Deuteronomy  3:1.  19.) 
The  extent  from  north  to  south  cannot  be  very  exactly 
traced ;  the  sites  of  many  of  the  places  through  which  the 
boundary  line  is  drawn  being  unknown.  Some  of  the 
cities  were  of  note. 

17-23.  Of  Issachak.  17-30.  the  fourth  lot  came  ont 
to  Issachar— Instead  of  describing  the  boundaries  of  this 
tribe,  the  inspired  historian  gives  a  list  of  its  principal 
cities.  These  cities  are  all  in  the  eastern  part  of  the  plain 
of  Esdraelon. 

24-31.  Of  Asher.  94-31.  the  fifth  lot  came  ont  for  the 
tHhe  of  the  children  of  Asher— The  western  boundary  is 
traced  from  north  to  south  through  the  cities  mentioned ; 
the  site  of  which,  however,  is  unknown,  to  Carmel  and 
Shlhor-Ilbnath— i.  e.,  the  black  or  muddy  river ;  probal)ly 
the  Nahr  Belka,  below  Dor  (Tantoura);  for  that  town  be- 
longed to  Asher  (ch.17.10).  Tlience  the  boundary  line 
turned  eastward  to  Beth-da^on,  a  town  at  the  Junction  of 


Zebulun  and  Naphtall,  and  ran  northwards  as  far  as  Cabul, 
with  other  towns,  amongst  which  is  mentioned  (v.  28) 
"  great  Zidon,"  so  called  on  account  of  its  being  even  then 
the  flourishing  metropolis  of  the  Phoenicians.  Though 
included  in  the  inheritance  of  Asher,  this  town  was  never 
possessed  by  them.  (Judges  1.  31.)  89.  and  then  the 
coast  tumetli  to  Ramah— now  El-Hamra,  which  stood 
where  the  Leontes  (Litany)  ends  its  southern  course  and 
flows  westward,  and  to  the  strong  city  Tyre — the  orig- 
inal city  appears  to  have  stood  on  the  main  land,  and 
was  well  fortified.  From  Tyre  the  boundary  ran  to  Hosah, 
an  inland  town;  and  then  passing  the  unconquered  dis- 
trict of  Achzib  (Judges  1. 31),  terminated  at  the  sea-coast. 

32-39.  Of  Naphtali.  33-39.  the  sixth  lot  came  ont 
to  the  children  of  Naphtall — Although  the  cities  men- 
tioned have  not  been  discovered,  it  is  evident,  from  Zaan- 
annim,  which  is  by  Kedesh,  i.e.,  on  the  north-west  of 
Lake  Merom  (Judges  4. 11),  that  the  boundary  described 
(r.  34)  ran  from  the  south-west  towards  the  north-east,  up 
to  the  sources  of  the  Jordan.  Aznoth-tahor— on  the  east 
of  Tabor  towards  the  Jordan,  for  the  border  ran  thence  to 
Hukkok,  touching  upon  that  of  Zebulun;  and  as  the  ter- 
ritory of  Zebulun  did  not  extend  as  far  as  the  Jordan, 
Aznoth-tabor  and  Hukkok  must  have  been  border  towns 
on  the  line  which  separated  Naphtall  from  Issacliar.  to 
Judah  upon  Jordan  to-»vard  tlie  sun-rising- The  sixty 
cities,  Havoth-Jair,  which  were  on  the  eastern  side  of  the 
Jordan,  opposite  Naphtall,  were  reckoned  as  belonging  to 
Judah,  because  Jair,  their  possessor,  was  a  descendant  of 
Judah  (1  Chronicles  2. 4-22).    [Keil.] 

4()_48.  Of  Dan.  40-46.  the  seventh  lot  canie  ont  for 
the  tribe  of  Dan— It  lay  on  the  west  of  Benjamin,  .and 
consisted  of  portions  surrendered  by  Judah  and  Ephraim. 
Its  boundaries  are  not  stated,  as  they  were  easily  distin- 
guishable from  the  relative  position  of  Dan  to  the  three 
adjoining  triljcs.  47.  the  children  of  Dan  -went  up  to 
fight  against  Lieshem— Tlie  Danites,  finding  their  In- 
heritance too  small,  meditated  enlarging  its  boundaries 
by  the  sword;  and,  having  conquered  Leshem  (Ijaish), 
planted  a  colony  there,  calling  the  new  settlement  by  the 
name  of  Dan  (see  on  Judges  IS). 

49-51.  The  Children  of  Israel  give  an  Inherit- 
ance TO  Joshua.  49-51.  According  to  the  -word  of  tlie 
Lord,  they  gave  him  the  city  which  he  asked — It  -ivas 
most  proper  tliat  the  great  leader  should  receive  an  in- 
heritance suited  to  his  dignity,  and  as  a  reward  for  his 
public  services.  But  the  gift  was  not  left  to  the  sponta- 
neous feelings  of  a  grateful  people.  It  was  conferred 
"according  to  the  word  of  the  Lord"— probably  an  unre- 
corded promise,  similar  to  what  had  been  made  to  Caleb 
(rJi.  14.  9).  Timnath-serah— or  Heres.  on  Mount  Gaash 
(Judg.'JS  2.9).  Joshua  founded  it,  and  was  afterwards 
buried  tliere  (ch.  24.  30).  51.  These  are  tlie  Inheritances 
-This  verse  iss  the^/ormai  ^lp,se  of  tj^e  section  which 
narrates  the  history  of  the  land  distributiGn;'  a'Su  **?, 
stamp  it  with  dne  importance,  the  names  of  the  com- 
missioners are  repeated,  as  well  as  the  spot  where  so 
memorable  a  transaction  took  place. 

CHAPTER   XX. 

Ver.  1-6.  The  Lord  Commands  the  Cities  of  Refuge. 
1.  the  Lord  spake  unto  Joshua,  Appoint  out  for  you 
cities  of  refuge— (See  Numbers  3.5. 9-28 ;  Deuteronomy  19. 
1-13.)  The  command  here  recorded  was  given  on  their 
going  to  occupy  their  allotted  settlements.  The  sanc- 
tuaries were  not  temples  or  altars,  as  in  other  countries, 
but  inhabited  cities;  and  the  design  was  not  to  screen 
criminals,  but  only  to  aflTord  the  homicide  protection 
from  the  vengeance  of  the  deceased's  relatives,  until  it 
should  have  been  ascertained  whether  the  death  had  re» 
suited  from  accident  and  momentary  passion,  or  from 
premeditated  malice.  The  institution  of  the  cities  of 
refuge,  together  with  the  rules  prescribed  for  the  guid- 
ance of  those  who  sought  an  asylum  within  their  walls, 
was  an  important  provision,  tending  to  secure  the  ends 
of  Justice  as  well  as  of  mercy.  4.  he  that  doth  flee  unto 
one  of  those  clUes  ahaU  stand  at  the  entering  of  tb« 

155 


Forty'dght  CUies  given  to  the  LevUes. 


JOSHUA  XXI,  XXIL 


Altar  of  Testimony  BuiU. 


gate  of  the  city— It  was  the  place  of  public  resort,  and  on 
arriving  there  he  related  his  tale  of  distress  to  the  elders, 
who  were  bound  to  give  him  shelter  and  the  means  of 
support,  until  the  local  authorities  (v.  6),  having  carefully 
investigated  the  case,  should  have  pronounced  the  de- 
cision. If  found  guilty,  the  manslayer  was  surrendered 
to  the  blood-avenger;  if  extenuating  circumstances  ap- 
peared, he  was  to  remain  in  the  city  of  refuge,  where  he 
would  be  safe  from  the  vindictive  feelings  of  his  pur- 
suers; but  he  forfeited  the  privilege  of  immunity  the 
moment  he  ventured  beyond  the  walls,  imtil  the  death 
of  the  high  priest— his  death  secured  the  complete  de- 
liverance of  the  manslayer  from  his  sin,  only  because  he 
had  been  anointed  with  the  holy  oil  (Numbers  35. 25),  the 
symbol  of  the  Holy  Ghost;  and  thus  the  death  of  the 
earthly  high  priest  became  a  type  of  that  of  the  heavenly 
one  (Hebrews  9. 14, 15). 

7-9.  The  Israelites  Appoint  by  Name  the  Cities 
OF  Refuge.  7-9.  they  appointed  cities — There  were 
six;  three  on  the  west,  and  three  on  the  east,  of  Jordan. 
In  the  first  instance,  they  were  a  provision  of  the  crimi- 
nal law  of  the  Hebrews,  necessary  in  tlie  circumstances 
of  that  people  (see  on  Numbers  35.9-15;  Deuteronomy 
19.);  and  at  the  same  time  they  were  designed  also  typi- 
cally to  point  out  the  sinner's  way  to  Christ  (Hebrews 
6,18). 

CHAPTER  XXI. 

Ver.  1-8.    Eight  and  Forty  Cities  given  by  Lot  otit 

OF    THE    other   TRIBES    UNTO    THE   Levites.     1.   Then 

e-ame  near  the  heads  of  the  fathers  of  tlie  Levites — the 

most  venerable  and  distinguished  members  of  the  three 
Levitical  families  who,  on  behalf  of  their  tribe,  applied 
for  the  special  provision  that  laad  been  promised  them  to 
be  now  awarded  (see  on  Numbers  35. 1-5).  Their  inherit- 
ance lay  within  the  territory  of  every  tribe.  It  was  as- 
signed in  the  same  place  and  manner,  and  by  the  same 
commissioners  as  the  other  allotments;  and  while  the 
people,  knowing  the  important  duties  they  were  to  per- 
form, are  described  {v.  3)  as  readily  conceding  tliis  "pecu- 
liar" to  them,  it  had  most  probably  been  specified  and 
reserved  for  their  use  wliile  the  distribution  of  the  land 
was  in  progress.  4-8.  the  lot  came  out  for  the  families 
of  the  Kohathites — The  Levites  were  divided  into  Ko- 
hathites,  Gershonites,  and  Merarites.  Among  the  former 
tlie  family  of  Aaron  were  exclusively  appointed  to  the 
priesthood,  and  all  the  rest  were  ranked  in  the  common 
order  of  Levites.  The  first  lot  was  drawn  by  the  Kohath- 
ites; and  the  first  of  theirs  again  by  tlie  priests,  to  whom 
thirteen  cities  were  granted,  and  ten  to  the  rest  of  the 
Kohatliites  (r.  5);  thirteen  to  the  Gershonites  (v.  6),  and 
twelve  to  the  Merarites  (v.  7). 

9-42.  The  Cities  of  the  Priests.  9-40.  they  gave 
these  cities  which  are  mentioned  by  name  — It  \yas 
ovgfKtlCd  !?y  the  unerring  providence  ot  the  Divine  Law- 
giver, that  the  cities  of  tlie  priests  lay  within  the  terri- 
tories of  Judah  and  Benjamin;  and  this  was  a  provision, 
the  admirable  wisdom  and  propriety  of  which  were  fully 
manifested  on  the  schism  that  took  place  in  the  reign  of 
Rehoboam.  41.  all  tlie  cities  of  the  Levites  within  the 
possession  of  the  children  of  Israel  -were  forty  and 
eight  cities  with  their  suburbs— This  may  appear  too 
great  a  proportion  compared  with  those  of  the  other 
tribes.  But  it  must  be  borne  in  mind  that  the  list  given 
here  contains  the  names  of  every  Levitical  city  (see  on 
1  Chronicles  6.39-66);  whereas  only  those  cities  of  the 
other  tribes  are  mentioned  which  lay  on  the  frontier  or 
along  the  boundary  line.  Besides,  tlie  Levites  were  not 
the  exclusive  inhabitants  of  those  forty-eight  cities;  for 
there  must  have  been  also  a  considerable  number  of 
people  kept  there  to  cultivate  the  glebe  lands  and  tend 
the  cattle.  Still  further,  the  Levitical  cities  had  nothing 
but  "their  suburbs — a  limited  circuit  of  ground— round 
about  them;"  whereas  the  other  cities  in  Israel  possessed 
a  group  of  independent  villages  (see  chaps.  17.-19). 

43-45.  God  Gave  Them  Rest,  43-45.  The  Lord  gave 
unto  Israel  all  the  land  >vlilch  he  s'tvare  to  give  unto 
tUelr  fathers— This  is  a  general  winding  up  of  the  history 
156 


from  ch.  13.,  which  narrates  the  occupation  of  the  land  by 
the  Israelites.  All  the  promises  made,  whether  to  the 
people  or  to  Joshua  (ch.  1.  5),  had  been,  or  were  in  the 
course  of  being  fulfilled ;  and  the  recorded  experience  of 
the  Israelites  {v.  45),  is  a  ground  of  hope  and  confidence  to 
the  people  of  God  in  every  age,  that  all  other  promises 
made  to  the  Church  will,  in  due  time,  be  accomplished. 

CHAPTEE  XXII. 

Ver.  1-9.  Joshua  Dismisses  the  Two  Tribes  and  a 
half  with  a  Blessing.  1.  then  Joshua  called  the 
Reubenltes  and  the  Gadites,  and  the  half  tribe  of  91a- 

nasseh- The  general  war  of  invasion  being  ended,  and 
the  enemy  being  in  so  dispirited  and  isolated  a  condition, 
that  each  tribe,  by  its  own  resources,  or  with  the  aid  of  its 
neighbouring  tribe,  was  able  to  repress  any  renewed  hos^ 
tilities,  the  auxiliary  Israelites  from  the  eastern  side  of 
the  Jordan  were  now  discharged  from  service.  Joshua 
dismissed  them  with  high  commendations  of  their  fidel- 
ity, and  earnest  admonitions  to  cultivate  perpetual  piety 
in  life.  The  redundancy  of  the  language  is  remarkable, 
and  shows  how  important,  in  the  judgment  of  the  ven- 
erable leader,  a  steadfast  observance  of  the  Divine  law 
was  to  personal  happiness,  as  well  as  national  prosperity. 
3.  ye  have  not  left  your  brethren  these  many  days 
unto  this  day— For  the  space  of  seven  years.  4-7.  get  ye 
unto  your  tents — i.  e.,  home ;  for  their  families  had  been 
left  in  fortified  towns  (Numbers  32. 17).  8.  he  spake  unto 
them,  saying,  Return  -tvlth  much  riches — In  cattle, 
clothes,  and  precious  metals,  divide  the  spoil  of  your 
enemies  with  your  brethren — see  on  Numbers  31.  25-39. 

10.  They  Build  the  Altar  of  Testimony  on  their 
Journey.  10.  -^vhen  tliey  came  unto  the  borders  of 
Jordan,  that  are  in  the  land  of  Canaan  .  .  .  tlte  c4ill- 
dreu  of  Reuben  .  .  .  built  there  an  altar — This  altar 
was  probably  an  immense  pile  of  stones  and  earth.  The 
generality  of  our  translators  suppose  that  it  was  reared 
on  the  banks  of  the  Jordan,  within  the  limits  of  Canaan 
proper.  But  a  little  closer  examination  seems  to  make 
the  conclusion  irresistible  that  its  position  was  on  the 
eastern  side  of  the  river,  for  these  two  reasons;  first,  be- 
cause it  is  said  (i'.  11)  to  have  been  built  "  over  against,"  or 
in  the  sight  of  the  land  of  Canaan— not  within  it;  and 
secondly,  because  the  declared  motive  of  the  transjor- 
danic  Israelites  in  erecting  it  was  to  prevent  their  breth- 
ren in  Canaan  ever  saying,  "  in  time  to  come.  What  have 
ye  to  do  with  the  Lord  God  of  Israel  ?  For  the  Lord  hath 
made  Jordan  a  barrier  between  us  and  you,"  &c.  Such  t>. 
taunt  Avould  be  obviously  prevented  or  confuted  by  the 
two  tribes  and  a  half  having  on  the  eastern  side  of  Jordan, 
within  their  own  land,  a  fac-simile  of  the  altar  at  Shi- 
loh,  as  a  witness  they  acknowledged  the  same  God,  and 
practised  the  same  rites  of  worship  as  the  brethren  In 
Canaan. 

11-29.  Contention  Thereupon.  11-29.  and  the  chil- 
dren of  Israel  heard  say — Fame  speedily  spread  intelli- 
gence of  wliat  the  transjordanic  tribes  had  done.  The 
act  being  suspected  of  some  idolatrous  design,  the  whole 
tribes  rose  in  a  mass,  and  repairing  to  the  tabernacle  at 
Shiloh,  resolved  to  declare  war  against  the  two  tribes  and 
a  half  as  apostates  from  God.  On  calmer  and  more  ma- 
ture consideration,  however,  they  determined,  in  the  first 
instance,  to  send  a  deputation  consisting  of  the  son  of  the 
high  priest,  and  ten  eminent  persons  from  each  tribe,  to 
make  inquiry  into  this  rumoured  rebellion  against  God 
(Deuteronomy  13.  13-15).  The  quality  of  the  deputies 
evinced  the  deep  solicitude  that  was  felt  on  the  occasion 
to  maintain  the  purity  of  the  Divine  worship  throughout 
Israel.  In  the  presumptive  belief  that  the  two  tribes  and 
a  half  had  really  built  an  altar,  the  deputies  expressed 
astonishment  at  their  so  soon  falling  into  such  a  heinous 
crime  as  that  of  violating  the  unity  of  divine  worship 
(Exodus  20.24;^  Leviticus  17.  8,9;  Deuteronomy  12.5-13), 
reminded  their  eastern  brethren  of  the  disastrous  conse- 
quences that  were  entailed  on  the  nation  at  large  by  the 
apostasy  at  Peor  and  by  the  sin  of  Achan,  and  finally  ex- 
horted them,  if  they  felt  the  want  of  the  tabernacle  and 


Joshua  8  Exhortation  before  his  Death. 


JOSHUA   XXIII,  XXIV. 


He  Assembles  the  Tribes. 


altar,  and  repented  of  their  rash  choice  In  preferring 
worldly  advantages  to  religious  privileges,  to  remove  to 
the  western  side  of  the  Jordan,  where  the  whole  tribes 
would  form  a  united  and  obedient  community  of  worship- 
pers. 31.  tlien  the  cluUdren  of  Reuben,  <fec.,  ans^vered— 
repudiating,  in  the  strongest  terms,  the  alleged  crime,  and 
deponing  that  so  far  from  entertaining  the  intention  im- 
puted to  them,  their  only  object  was  to  perpetuate  the 
memory  of  their  alliance  with  Israel,  and  their  adherence 
to  the  worship  of  Israel's  God, 

30-34.  The  Deputies  Satisfied.  33,  34.  It  pleased 
them— The  explanation  not  only  gave  perfect  satisfaction 
to  the  deputies,  but  elicited  from  them  expressions  of  un- 
bounded joy  and  thankfulness.  "This  day  we  perceive 
that  the  Lord  is  among  us,"  i.  e.,  by  His  gracious  presence 
and  preventing  goodness,  which  has  kept  5'ou  from  fall- 
ing into  the  sbspected  sin,  and  rescued  the  nation  from 
the  calamity  of  a  fratricidal  war  or  providential  judg- 
ments. This  episode  reflects  honour  upon  all  parties,  and 
shows  that  piety  and  zeal  for  the  honour  and  worship  of 
God  animated  the  people  that  entered  Canaan  to  an  ex- 
tent far  beyond  what  was  exemplified  in  many  other 
periods  of  the  history  of  Israel. 

CHAPTEE    XXIII. 

Ver.  1,  2.  Joshua's  Exhortation  Ijefore  His  Death. 
1.  a  long  time  after  the  Lord  had  given  rest  unto  Israel 
from  all  their  enemies — about  fourteen  years  after  the 
conquest  of  Canaan,  and  seven  after  the  distribution  of 
that  country  among  the  tribes.  2.  Joshua  ealled  for  all 
Israel— the  clause  which  follows  seems  to  restrict  this 
general  expression  as  applicable  only  to  the  officers  and 
representatives  of  the  people.  The  place  of  assembly  was 
most  probably  Shiloh.  The  occasion  of  convening  it  was 
the  extreme  age  and  approaching  death  of  the  venerable 
leader;  and  the  purport  of  this  solemn  address  was  to 
animate  the  chosen  people  and  their  posterity  to  a  faith- 
ful and  unswerving  continuance  in  the  faith  and  worship 
of  the  God  of  Israel. 

3.  By  Former  Benefits.  Yc  liave  seen  all  that  the 
liOrd  your  God  hath  done  unto  all  these  nations  be- 
cause of  you — The  modesty  and  humility  of  Joshua  are 
remarkably  displayed  at  the  commencement  of  this  ad- 
dress. Sinking  all  thoughts  of  his  personal  services,  he 
a.scribed  the  subjugation  and  occupation  of  Canaan  en- 
tirely to  the  favouring  presence  and  aid  of  God  ;  and  in 
doing  so,  he  spoke  not  more  piously  than  truly.  This 
had  been  promised  (Deuteronomy  1.30;  3.22);  and  the 
reality  of  the  Divine  aid  was  seen  in  the  rapid  overthrow 
of  the  Canaanites,  which  had  already  led  to  the  division 
of  the  whole  land  amongst  the  tribes. 

5-11.  By  Promises.  3-H.  The  Lord  your  God,  he  shall 
expel  them  from  before  you,  as  the  Lord  your  God  has 
promised  you,  &c.— The  actual  possessions  which  God 
had  given  were  a  pledge  of  the  complete  fulfilment  of  His 
promise  in  giving  them  the  parts  of  the  country  still  un- 
conquered.  But  the  accomplishment  of  the  Divine  prom- 
ise depended  on  their  Inviolable  fidelity  to  God's  law — on 
their  keeping  resolutely  aloof  from  all  familiar  inter- 
course and  intimate  connections  with  the  Canaanites,  or 
In  any  way  partaking  of  their  Idolatrous  sins.  In  the 
event  of  their  continuing  In  steadfast  adherence  to  the 
cause  of  God,  as  happily  distinguished  the  nation  at  that 
time,  His  blessing  would  secure  them  a  course  of  brilliant 
and  cany  victories  (Leviticus  26.  7 ;  Deuteronomy  28.  7;  32. 
30).  11.  Take  good  heed,  therefore,  that  ye  love  tl»e 
Iiordyour  God— The  sum  of  his  exhortation  is  comprised 
In  the  love  of  God,  which  is  the  end  or  fulfilment  of  the 
law  (Deuteronomy  6.  6;  11.  13;  Matthew  22.  37). 

12.  By  Threatenings  in  case  of  Disobedience,  la. 
Else  if  ye  do  In  any  wi»e  go  back,  and  cleave  to  the 
remnant  of  those  nations— By  "going  back"  is  meant 
transgression  of  the  Divine  law;  and  as  marriage  connec- 
tions with  the  Idolatrous  Canaanites  would  present  many 
and  strong  temptations  to  transgress  it,  these  were  strictly 
prohibited  (Exodus  34. 12-16;  Deuteronomy  7. 3).  With  his 
•ye,  a«  it  were,  upon  those  prohibitions,  Joshua  threatens 


them  with  the  certain  withdrawal  of  the  Divine  aid  in 
the  further  expulsion  of  the  Canaanites;  a  threat  founded 
on  Exodus  23.  33;  Numbers  33.  55;  Deuteronomy  7. 16. 

CHAPTER    XXIV. 

Ver.  1.  Joshua  Assembling  the  Tribes.  1.  Joshua 
gathered  all  the  tribes  of  Israel  to  Sliechem — Anothei 
and  final  opportunity  of  dissuading  the  people  against 
idolatry  is  here  described  as  taken  by  the  aged  leader, 
whose  solicitude  on  this  account  arose  from  his  knowledge 
of  the  extreme  readiness  of  the  people  to  conform  to  the 
manners  of  the  surrounding  nations.  This  address  was 
made  to  the  representatives  of  the  people  convened  at 
Shcchem,  and  which  had  already  been  the  scene  of  a 
solemn  renewal  of  the  covenant  (ch.  8.  30,  35).  The  trans- 
action now  to  be  entered  upon  being  in  principle  and 
object  the  same,  it  was  desirable  to  give  it  all  the  solemn 
impress!  veness  which  might  be  derived  from  the  memory 
of  the  former  ceremonial,  as  well  as  from  other  sacred 
associations  of  the  place  (Genesis  12.  6,  7;  33. 18-20;  35.  2-4). 
tJiey  presented  themselves  before  God — It  Is  generally 
assumed  that  the  ark  of  the  covenant  had  been  trans- 
ferred on  this  occasion  to  Shechem;  as  on  extraordinary 
emergencies  It  was  for  a  time  removed  (Judges  20. 1-18;  1 
Samuel  4.  3;  2  Samuel  15.  24).  But  the  statement,  not 
necessarily  implying  this,  may  be  viewed  as  expressing 
only  the  religious  character  of  the  ceremony.  [Heng- 
stenberg.] 

2-13.  Relates  God's  Benefits,  a.  Joshua  said  unto 
the  people — His  address  briefly  recapitulated  the  princi- 
pal proofs  of  the  Divine  goodness  to  Israel  from  the  call 
of  Abraham  to  their  happy  establishment  in  the  land  of 
promise;  and  showed  them  that  they  were  indebted  for 
their  national  existence  as  well  as  their  peculiar  privi- 
leges, not  to  any  merits  of  their  own,  but  to  the  free  grace 
of  God.  your  fathers  dwelt  on  the  other  side  of  tlie 
flood— The  Euphrates,  viz.,  at  Ur.  Terah,  the  fatlicr  of 
Abraham  and  the  father  of  Nahor — (see  on  Genesis  11. 
27.)  Though  Terah  had  three  sons,  Nahor  only  is  men- 
tioned with  Abraham,  as  the  Israelites  were  descended 
from  him  on  the  mother's  side  through  Rebekah  and  her 
nieces,  Leah  and  Rachel,  served  other  gods — Conjoin- 
ing, like  Laban,  the  traditional  knowledge  of  the  true 
God  with  the  domestic  use  of  material  Images  (Genesis 
31.  19,  34).  3.  I  took  your  father  Abraham  from  the 
other  side  of  the  flood,  and  led  lilm  throiigliout  all 
the  land  of  Canaan— It  was  an  irresistible  Impulse  of 
Divine  grace  which  led  the  patriarch  to  leave  his  country 
and  relatives,  to  migrate  to  Canaan,  and  live  a  "stranger 
and  pilgrim"  in  that  land.  4.  I  gave  unto  lE^sau  mount 
Selr— (see  on  Genesis  36.  8,  9.)  In  order  that  he  might  be 
no  obstacle  to  Jacob  and  his  posterity  being  the  exclusive 
heirs  of  Canaan.  13.  I  sent  the  hornet  before  you — A 
particular  species  of  wasp  which  swarms  in  warm  coun- 
tries, and  sometimes  assumes  the  scourging  character  of 
a  plague,  or,  as  many  think.  It  Is  a  figurative  expiesslon 
for  uncontrollable  terror  (Exodus  23.  27,  28).  14-38.  Now 
therefore  fear  the  Lord,  and  serve  him  in  sincerity 
and  truth— After  having  enumerated  so  many  grounds 
for  national  gratitude,  Joshua  calls  on  them  to  declare.  In 
a  public  and  solemn  manner,  whether  they  will  be  faith- 
ful and  obedient  to  the  God  of  Israel.  He  avowed  this  to 
be  his  own  unalterable  resolution,  and  urges  them.  If  they 
were  sincere  in  making  a  similar  avowal,  "to  put  away 
the  strange  gods  that  were  among  them"— a  requirement 
which  seems  to  imply  that  some  were  suspected  of  a 
strong  hankering  for,  or  concealed  practice  of,  the  Idolatry, 
whether  in  the  form  of  Zabaism,  the  fire-worship  of 
their  Chaldean  ancestors,  or  the  grosser  superstitions  of 
the  Canaanites.  36.  Josliua  -wrote  these  -^vords  in  tlie 
books  of  the  law^  of  God— Registered  the  engagements 
of  that  solemn  covenant  In  the  book  of  sacred  history. 
took  a  great  stone— According  to  the  usage  of  ancient 
times  to  erect  stone  pillars  as  monuments  of  public  trans- 
actions, set  It  up  under  an  oak— Or  terebinth.  In  all 
likelihood,  the  same  as  that  at  the  root  of  which  Jacob 
burled  the  Idols,  and  charms  found  in  his  family.    Ouit 

157 


The  Aelt  of  Judah  and  Simeon. 


JUDGES  I. 


Adoni-bezek  Punished. 


vras  by  the  sanctuary-  of  the  I<ord— Either  the  spot 
where  the  ark  had  stood,  or  else  the  place  around,  so  called 
from  that  religious  meeting  as  Jacob  named  Beth-el  the 
house  of  God. 

14-33.  His  Age  and  Death.  a9,  30.  Joshua  died— 
Tiightfoot  computes  that  he  lived  seventeen,  others 
twenty-seven  years  after  the  entrance  into  Canaan.  He 
was  buried,  according  to  the  Jewish  practice,  within  the 
limits  of  his  own  inheritance.  The  eminent  public  serv- 
ices he  had  long  rendered  to  Israel,  and  the  great  amount 
of  domestic  comfort  and  national  prosperity  he  had  been 
instrumental  in  diffusing  among  the  several  tribes,  were 
deeply  felt— were  universally  acknowledged  ;  and  a  testi- 
monial in  the  form  of  a  statue  or  obelisk  would  have  been 
immediately  raised  to  his  honour,  in  all  parts  of  the 
land,  had  such  been  the  fashion  of  the  times.  The  brief 
but  noble  epitaph  by  the  historian  is,  Joshua,  "  the  serv- 
ant of  the  Lord."  31.  Israel  ser\'ed  the  Lord  all  the  days 
of  Joshua— The  high  and  commanding  character  of  this 
eminent  leader,  had  given  so  decided  a  tone  to  the  senti- 
ments and  manners  of  his  contemporaries,  and  the  mem- 
ory of  his  fervent  piety  and  naany  virtues  continued  so 
vividly  impressed  on  the  memories  of  the  people,  that 
the  sacred   historian  has  recorded  it  to  his  immortal 


honour.  "  Israel  served  the  Lord  all  the  days  of  Joshua, 
and  all  the  days  of  the  elders  that  overlived  Joshua."  33. 
the  bones  of  Joseph— They  had  carried  tliese  venerable 
relics  with  them  in  all  their  migrations  through  the 
desert,  and  deferred  the  burial,  according  to  the  dying 
charge  of  Joseph  himself,  till  they  arrived  in  the  prom- 
ised land.  The  sarcophagus,  in  which  his  mummied 
body  had  been  put,  was  brought  thither  by  the  Israelites, 
and  probably  buried  when  the  tribe  of  Ephraim  had  ob- 
tained their  settlement,  or  at  the  solemn  convocation 
described  in  this  chapter.  In  a  parcel  of  ground  which 
Jacob  bouglit  for  an  hundred  pieces  of  silver — Kesitah, 
translated,  "  piece  of  silver,"  is  supposed  to  mean  a  lamb, 
the  weights  being  in  the  form  of  lambs  or  kids,  which 
were,  in  all  probability,  the  earliest  standard  of  value 
among  pastoral  people.  The  tomb  that  now  covers  the 
spot  is  a  Mohammedan  Welce,  but  there  is  no  reason  to 
doubt  that  the  precious  deposit  of  Joseph's  remains  may 
be  concealed  there  at  the  present  time.  33.  Eleaxar  the 
son  of  Aaron  died,  and  they  buried  him  in  mount 
Ephraim— The  sepulchre  is  at  the  modern  village  Awer- 
tah,  which,  according  to  Jewish  travellers,  contains  the 
graves  also  of  Ithamar,  the  brother  of  Phinehas,  the  son 
of  Eleazar.   [Van  de  Velde.] 


THE 


BOOK   OF   JUDGES. 


CHAPTER    I. 

Ver.  1-3.  The  Acts  of  Judah  and  Simeon,  l.  No^v 
after  tlie  death  of  Joshua— Probably  not  a  long  period, 
for  the  Canaanit€s  seem  to  have  taken  advantage  of  that 
event  to  attempt  recovering  their  lost  position,  and  the 
Israelites  were  obliged  to  renew  the  war.  the  children 
of  Israel  ashed  the  liord— The  Divine  counsel  on  this,  as 
on  other  occasions,  was  sought  by  Urim  and  Thummim, 
by  applying  to  tlie  high  priest,  who,  according  to  Jose- 
phus,  was  Phinehas.  saying,  "Who  shall  go  up  for  us 
against  the  Canaanites  first— The  elders,  who  exercised 
the  government  in  their  respective  tribes,  judged  rightly, 
that  in  entering  upon  an  important  expedition,  they 
should  have  a  leader  nominated  by  Divine  appointment, 
and  in  consulting  the  oracle,  they  adopted  a  prudent 
course,  whether  the  object  of  their  inquiry  related  to  the 
choice  of  an  individual  commander,  or  to  the  honour  of 
precedency  among  the  tribes,  a.  the  Lord  said,  Judah 
shall  go  up— The  predicted  pre-eminence  (Genesis  49.  8) 
was  thus  conferred  upon  Judah  by  Divine  direction,  and 
its£i>p>ointro".r.*co  tafire  tiv.e  lead  in  the  ensuing  hostili- 
A'es  was^/i*^great  importance,  if^^  the  mea&)i\i!f,r)f  si\-ocess  bv 
which  its  arms  were  crowned,  would  animate  the  other 
tribes  to  make  similar  attempts  against  the  Canaanites 
within  their  respective  territories.  I  have  delivered  the 
land  into  Ills  hand— not  the  whole  country,  but  the  dis- 
trict assigned  for  his  inheritance.  3.  Judah  said  unto 
Simeon,  Come  up  fvith  me,  that  '\ve  may  fight  against 
the  Canaanites— Being  conterminous  tribes  (Joshua  19.  1, 
2),  they  had  a  common  Interest,  and  were  naturally  asso- 
ciated in  this  enterprise. 

4-21.  Adoni-bezek  Justly  Requited.  BezeU— This 
place  lay  within  the  domain  of  Judah,  about  twelve  miles 
south  of  Jerusalem.  5.  found  Adoni-bezek— t.  e.,  lord 
of  Bezek— he  was  "found,"  i.  e.,  surprised  and  routed  in  a 
pitched  battle,  whence  he  fled ;  but  being  taken  prisoner, 
he  was  treated  with  a  severity  unusual  among  the  Israel- 
ites, for  they  "cut  off  his  thumbs  and  great  toes."  Bar- 
barities of  various  kinds  were  commionly  practised  on 
prisoners  of  war  In  ancient  times,  and  the  object  of  this 
particular  mutilation  of  the  hands  and  feet  was  to  dis- 
able them  for  military  service  ever  after.  The  infliction 
of  such  a  horrid  cruelty  on  this  Canaanite  chief,  would 
15S 


have  been  a  foul  stain  on  the  character  of  the  IsrAelltes, 
if  there  were  not  reason  for  believing  it  was  done  by  them 
as  an  act  of  retributive  justice,  and  as  such  it  was  regarded 
by  Adoni-bezek  himself,  whose  conscience  read  his  atro- 
cious crimes  in  their  punishment.  T.  threescore  and 
ten  kings— So  great  a  number  will  not  appear  strange, 
when  it  is  considered  that  anciently  every  ruler  of  a  city 
or  large  town  was  called  a  king.  It  is  not  improbable  that 
in  that  southern  region  of  Canaan,  there  might,  in  earlier 
times,  have  been  even  more  till  a  turbulent  chief  like 
Adoni-bezek  devoured  them  in  his  insatiable  ambition. 
6.  'Sow  tlie  children  of  .Tudah  had  fought  against 
Jerusalem,  and  had  taken  It — The  capture  of  this  im- 
portant city,  which  ranks  among  the  early  incidents  in 
the  war  of  invasion  (Joshua  15.  63),  is  here  noticed  to  ac- 
count for  its  being  in  the  possession  of  the  Judahites ;  and 
they  brought  Adoni-bezek  thither,  in  order,  probably,  that 
his  fate  being  rendered  so  public,  might  inspire  terror  far 
and  wide.  Similar  inroads  were  made  into  the  other  un- 
conquered  parts  of  Judah's  inheritance.  The  story  of 
Caleb's  acquisition  of  Hebron  is  here  repeated  (Joshua  15. 
16-19):  16.  the  children  of  the  Kenite,  Moses'  father- 
Jn-la-w,  1^'ent  up  out  of  the  city  of  palm  trees  tvlth 
the  vAkMdren  of  Judah— Called  the  Kenite,  as  probably 
descended  irom  Ab^  people  of  that  name  (Numbers  24.  21, 
22).  If  he  might  not  I'limself,  his  posterity  did  accept  the 
invitation  of  Moses  (Num*«,rs  10.  32)  to  accompany  the 
Israelites  to  Canaan.  Their  flrsif  encampm-^nt  was  in 
the  "city  of  palm  trees" — not  Jericho,  oi  course,  which 
was  utterly  destroyed,  but  the  surrounding  district,  per- 
haps En-gedi,  in  early  times  called  Hazezon-tamar  (Gen- 
esis 14.7),  from  the  palm-grove  which  sheltered  it.  "Thence 
they  removed  from  some  unknown  cause,  and  associating 
themselves  with  Judah,  Joined  in  an  expedition  against 
Arad,  in  the  southern  part  of  Canaan  (Numbers  21. 1).  On 
the  conquest  of  that  district,  some  of  this  pastoral  people 
pitched  their  tents  there,  while  others  migrated  to  the 
north  (ch.  4.  17).  17-29.  and  Judah  went  'with  Simeon 
his  brother— The  course  of  the  narrative  is  here  re- 
sumed from  V.  9,  and  an  account  given  of  Judah  returning 
the  services  of  Simeon  (v.  3),  by  aiding  in  the  prosecution 
of  the  war  within  the  neighbouring  tribes,  sleiv  the 
Canaanites  that  inhabited  Zephath— or  Zephathah  (3 
Chronicles  14. 10),  a  valley  lying  in  the  southern  portion 


An  Angd  Bebukea  the  Peopie. 


JTJDGF^   IT,  III. 


Wickedness  of  the  New  Generation, 


of  Canaan.  Hormali— destruyed  in  lulfllment  of  an  early- 
vow  of  the  Israelites  (see  on  Numbers  21.  1-3).  The  con- 
federate tribes  pursuing  their  incursions  in  that  quarter, 
came  successively  to  Gaza,  Askelon  and  Ekron,  which 
they  toolc.  But  the  Philistines  seem  soon  to  have  re- 
gained possession  of  these  cities.  19.  tlie  liord  was  wltH 
Judah ;  but  they  could  not  drive  out  the  Inhabitants 
of  the  valley— The  war  was  of  the  Lord,  whose  omnipo- 
tent aid  would  have  ensured  their  success  in  every  en- 
counter, whether  on  the  mountains  or  the  plains,  with 
foot  soldiers  or  cavalry.  It  was  distrust— the  want  of  a 
simple  and  firm  reliance  on  the  promise  of  God— that 
made  them  afraid  of  the  iron  chariots  (see  on  Joshua  11. 
4-9).  ai.  the  children  of  Benjantln  did  not  drlT-e  out 
the  Jebusltes  that  Inhabited  Jerusalem— Judah  had  ex- 
pelled the  people  from  their  part  of  Jerusak'in  [v.  8).  The 
border  of  the  two  tribes  ran  through  the  city— Israelites 
and  natives  must  have  been  closely  intermingled. 

2a-26.  Some  Canaanites  Left.  33,  33.  the  house  of 
Joseph— the  tribe  of  Ephraim,  as  distinguished  from 
Manasseh  (v.  27).  84.  the  spies  said,  Show  us  the  en- 
trance Into  the  city— i.  e.,  the  avenues  to  the  city,  and 
the  weakest  part  of  the  walls,  ^ve  will  slio'iv  thee  mercy 
—The  Israelites  might  employ  these  means  of  getting 
possession  of  a  place  which  was  divinely  appropriated  to 
them:  they  might  promise  life  and  rewards  to  this  man, 
though  he  and  all  the  Canaanites  were  doomed  to  de- 
struction (Joshua  2.  12-14);  but  we  may  assume  tiie  pro- 
raise  was  suspended  on  his  embracing  the  true  religion, 
or  quitting  the  country,  as  he  did.  If  they  had  seen  him 
to  be  firmly  opposed  to  either  of  these  alternatives,  they 
would  not  have  constrained  him  by  promises  any  more 
than  by  threats  to  betray  his  countrymen.  But  If  they 
found  him  disposed  to  be  serviceable,  and  to  aid  the  In- 
vaders in  executing  the  will  of  God,  they  might  promise 
to  spare  him.  Luz— (See  on  Genesis  12.  8;  28.  19.)  37-36. 
The  same  course  of  subjugation  was  carried  on  in  the  other 
tribes  to  a  partial  extent,  and  with  varying  success.  Many 
of  the  natives,  no  doubt,  during  the  progress  of  this  ex- 
terminating war,  saved  themselves  by  flight,  and  became. 
It  is  thought,  the  first  colonists  in  Greece,  Italy,  and  other 
countries.  But  a  large  portion  made  a  stout  resistance, 
and  retained  possession  of  their  old  abodes  in  Canaan. 
In  other  cases,  when  the  natives  were  vanquished,  avarice 
led  the  Israelites  to  spare  the  idolaters,  contrary  to  the 
express  command  of  God  ;  and  their  disobedience  to  his 
orders  in  this  matter  involved  them  in  many  troubles 
which  this  book  describes.  • 

CHAPTER    II. 

Ver.  1-10.  An  Angel  Sent  to  Rebuke  the  People  at 
BoCHiM.    1.  an  angel  came  from  Gllgal  to  Bochim — 

W^  are  inclined  to  think,  from  the  authoritative  tone  of 
his  language,  that  he  was  the  Angel  of  the  Covenant  (Ex- 
odus 23.20;  Joshuas.  14);  the  same  .who  appeared  in  hu- 
man form  and  announced  himself  captain  of  the  Lord's 
host.  His  coming  from  Gllgal  had  a  peculiar  significance, 
for  there  the  Israelites  made  a  solemn  dedication  of  them- 
selves to  God  on  their  entrance  Into  the  promised  land; 
and  the  memory  of  that  religious  engagement,  which  the 
angel's  arrival  from  Gllgal  awakened,  gave  emphatic  force 
to  his  rebuke  of  their  apostasy.  Bochim,  "  the  weepers," 
was  a  name  bestowed  evidently  in  allusion  to  this  Inci- 
dent or  the  place,  which  was  at  or  near  Sliiloh.  I  said,  I 
■will  never  break  my  covenant  -^vlth  you  .  .  .  but  ye 
have  not  obeyed  my  voice— The  burden  of  the  angel's 
remonstrance  was  that  God  would  Inviolably  keep  His 
promise ;  but  they  by  their  flagrant  and  repeated  breaclies 
of  their  covenant  with  Him,  had  forfeited  all  claim  to  the 
stipulated  benefits.  Having  disobeyed  the  will  of  God  by 
voluntarily  courting  the  society  of  idolaters,  and  placing 
themselves  in  the  way  of  temptation.  He  left  them  to  suf- 
fer the  punishment  of  their  misdeeds.  4,  5.  When  the 
angel  of  the  Lord  spake  these  words,  the  people  lifted 
op  their  voice  and  wept — The  angel's  expostulation 
made  a  deep  and  painful  impression.  But  the  reforma- 
tion was  but  temporary,  and  the  gratifying  promise  of  a 


revival  which  this  scene  of  emotion  held  out,  was,  ere 
long,  blasted  by  speedy  and  deeper  relapses  into  the  guilt 
of  defection  and  idolatry,  6-10.  and  when  Joshua  had 
let  the  people  go — This  passage  is  a  repetition  of  Josliua 
24. 20-31,  and  it  was  inserted  here  to  put  the  reader  in  pos- 
session of  the  reasons  which  called  forth  so  strong  and 
severe  a  rebuke  from  tlie  angel  of  the  Lord,  During  tho 
lifetime  of  the  first  occupiers,  who  retained  a  vivid  recol- 
lection of  all  the  miracles  and  judgments  which  tliey  had 
witnessed  in  Egypt  and  the  desert,  the  national  character 
stood  high  for  faith  and  piety.  But,  in  course  of  time,  a 
new  race  arose  who  were  strangers  to  all  the  hallowed  and 
solemnizing  experience  of  their  fathers,  and  too  readily 
yielded  to  the  corrupting  influences  of  the  idolatry  that 
surrounded  them. 

11-19.  Wickedness  of  the  New  Generation  after 
Joshua.  11-19.  the  children  of  Israel  did  evU  In  the 
sight  of  the  Lord— This  chapter,  together  with  the  first 
eight  verses  of  the  next,  contains  a  brief  but  comprehen- 
sive summary  of  the  principles  developed  In  the  follow- 
ing history;  and  an  attentive  consideration  of  them, 
tlierefore,  is  of  the  greatest  importance  to  a  right  under- 
standing of  the  strange  and  varying  phases  of  Israelitlsh 
history,  from  the  death  of  Joshua  till  the  establishment 
of  the  monarchy,  served  Baalim— The  plural  is  used  to 
includeall  the  gods  of  the  country.  13.  Ashtaroth- Also  a 
plural  word,  denoting  all  the  female  divinities,  whose  rites 
were  celebrated  by  the  most  gross  and  revolting  impuri- 
ties. 14.  the  anger  of  the  Lord  w^as  hot  against  Israel, 
and  he  delivered  them  Into  the  hands  of  the  spoilers 
that  spoiled  thein— Adversities  in  close  and  rapid  succes- 
sion befell  them.  But  all  these  calamities  were  designed 
only  as  chastisements— a  course  of  correctional  discipline 
by  which  God  brought  His  people  to  see  and  repent  of  their 
errors ;  for  as  they  returned  to  faith  and  allegiance,  He 
"  raised  up  judges  "  (v.  16),  whlcli  delivered  them  out  of 
the  hand  of  tliose  that  spoiled  tlieni— The  judges  who 
governed  Israel  were  strictly  God's  vicegerents  in  tho 
government  of  the  people.  He  being  the  supreme  ruler. 
Those  who  were  thus  elevated  retained  the  dignity  so  long 
as  they  lived ;  but  there  was  no  regular,  unbroken  succes- 
sion of  judges.  Individuals,  prompted  by  the  inward,  ir- 
resistible impulse  of  God's  Spirit,  when  they  witnessed 
the  depressed  state  of  their  country,  were  roused  to  achieve 
its  deliverance.  It  was  usually  accompanied  by  a  special 
call,  and  the  people  seeing  them  endowed  with  extraordi- 
nary courage  or  strength,  accepted  them  as  delegates  of 
Heaven,  and  submitt«d  to  their  sway.  Frequently  they 
were  appointed  only  for  a  particular  district,  and  their 
authority  extended  no  farther  than  over  the  people  whose 
interests  they  were  commissioned  to  protect.  They  were 
without  pomp,  equipage,  or  emoluments  attached  to  the 
oflice.  They  had  no  power  to  make  laws ;  for  these  were 
given  by  God ;  nor  to  explain  them,  for  that  was  the  prov- 
ince of  the  priests— but  they  were  oflicially  upholders  of 
the  law,  defenders  of  religion,  avengers  of  all  crimes,  par- 
ticularly of  idolatry  and  its  attendant  vices. 

CHAPTER   III. 

Ver,  1-4,  Nations  Left  to  Prove  Iskael,  1.  These 
arc  the  nations  -^vhlch  the  Lord  left  to  prove  Israel— 

This  was  the  special  design  of  these  nations  being  left, 
and  It  evinces  the  direct  influence  of  the  theocracy  under 
which  the  Israelites  were  placed.  These  nations  were  left 
for  a  double  purpose:  in  the  first  Instance,  to  be  instru- 
mental, by  their  Inroads,  in  promoting  the  moral  and 
spiritual  discipline  of  the  Israelites— and  also  to  subserve 
the  design  of  making  them  acquainted  with  war,  in  order 
that  the  young,  more  especially,  who  were  total  strangers 
to  it,  might  learn  the  use  of  weapons  and  the  art  of 
wielding  them. 

5-7.  By  Communion  with  These  the  Israelites  Com- 
mit Idolatry.  5-7.  The  children  of  Israel  dwelt 
among  the  Canaanites— The  two  classes  by  degrees 
came  to  be  on  habits  of  Intercourse;  reciprocal  alliances 
were  formed  by  marriage,  till  the  Israelites,  relaxing  the 
austerity  of  their  principles,  showed  a  growing  confor- 

159 


Ektid  Slays  Eglon. 


JUDGES  IV. 


Deborah  and  Barak  Deliver  Isran. 


mity  to  the  manners  and  worship  of  their  Idolatrous 
neighbours. 

8-11.    Othniel  Delivers  Iskael.    8-11.  sold  tliem— 
i.e.,  delivered  them  into  the  handof  Cliushan-rishathaira, 
or  Chushan  "  the  wicked."    Tliis  name  had  been  probably 
given  him  from  his  cruel  and  Impious  character,    served 
Cliiishaii-risliatlialin  eight  year*— By  the  payment  of  a 
stipulated  tribute  yearly;  the  raising  of  which  must  have 
caused  a  great  amount  of  labour  and  privation.    9.  vrUen 
the  children  of  Israel  cried  unto  the  Lord— In  their 
distress  tliey  had  recourse  to  earnest  prayer,  accompanied 
by  humble  and  penitent  confession  of  their  errors.    Oth- 
nlel— (See  on  Joshua  15. 17;  ch.  1. 13.)    His  military  expe- 
rience qualified  him  for  the  worlc,  while  the  gallant  ex- 
ploits he  was  known  to  have  performed,  gained  him  the 
full  confidence  of  his  countrymen  in  his  ability  as  a  leader, 
10.  The  Spirit  of  the  Lord  came  upon  him,  and  he 
Judged  Israel,  and  w^ent  out  to  >var— Impelled  by  a  su- 
pernatural influence,  he  undertook  the  difficult  task  of 
government  at  this  national  crisis— addressing  himself  to 
promote  a  general  reformation  of  manners,  the  abolition 
of  idolatry,  the  revival  of  pure  religion,  and  tlien,  after 
these  preliminary  measures,  he  collected  a  body  of  choice 
warriors  to  expel  the  foreign  oppressors,    the  Lord  de- 
livered   Chushan-rlshathalm  king  ot  MesopotAmla 
into  Ills  hand,  and  his  hand  prevailed  against  Chn- 
shan- No  details  are  given  of  this  war,  which,  consider- 
ing the  resources  of  so  potent  a  monarch,  must  liave  been 
a  determined  struggle.    But  the  Israelitish  arms  were 
crowned  through  the  blessing  of  God  with  victory,  and 
Canaan  regained  its  freedom  and  independence.    11.  Oth- 
niel  died — How  powerful  the  influence  of  one  good  man  is, 
in  church  or  state,  is  best  found  in  his  loss.  [Bishop  Hall,.] 
12-30.    Ehud  Slays  Eglon.    13-14.  the  children   of 
Israel  «lid  evil  again  In  the  sight  of  the  Lord — The 
Israelites,  deprived  of  the  moral  and  political  influences 
of  Othniel,  were  not  long  in  following  their  native  bias 
to  idolatry,    the  Lord  strengtliened  Eglon,  king  of 
Moab— The  reigning  monarch's  ambition  was  to  recover 
that  extensive  portion  of  his  ancient  territory  possessed 
by  the  Israelites.    In  conjunction  witli  his  neighbours, 
the  Ammonites  and  the  Amalekites,  sworn  enemies  of 
Israel,  he  first  subjected  the  eastern  tribes,  then  crossing 
the  Jordan,  made  a  sudden  incursion  on  western  Canaan, 
and  in  virtue  of  his  conquests,  erected  fortifications  in 
the  territory  adjoining  Jericho  [Josephus],  to  secure  the 
frontier,  and  fixed  his  residence  there.    This  oppressor 
was  permitted,  in  the  providence  of  God,  to  triumph  for 
eighteen  years.    15.  £hud,  son  of  Gera — i.  e.,  descended 
from  Gera,  one  of  Benjamin's  sons  (Genesis  40.  21).    left- 
handed— This  peculiarity  distinguished  many  in  the  Ben- 
jamlte  tribe  (ch.20. 16).  But  the  original  word  Is  rendered 
in  some  versions  "both-handed,"  a  view  countenanced  by 
1  Chronicles  12.  2.    by  him  the  children  of  Israel  sent 
a  present  unto  Eglon,  the  king  of  Aloah — that  Is,  the 
yearly  tribute,  which,  according  to  Eastern  fashion,  would 
be  borne  with  ostentatious  ceremony,  and  oftered  {v.  18) 
by  several  messengers.    16.   Khnd  made  him  a  dag- 
ger, and  he  did  gird  it  upon   his  right  thigh— The 
sword  was  usually  worn  on  the  left  side ;  so  that  Ehud's 
was  the  more  likely  to  escape  detection.    19.  quarries — 
Rather  graven  images  (Deuteronomy?.  25;  Jeremiah  8. 19; 
51.52);  statues  of  Moabite  idols,  the  sight  of  which  kin- 
dled the  patriotic  zeal  of  Ehud  to  avenge  this  public  insult 
to  Israel  on  its  author.    I  have  a  secret  errand  unto 
thee,  O  king;   who  said,  Keep  silence — "Privacy" — a 
signal  for  all  to  withdraw.    ^O,  a  suntmer  parlour — 
Heb.,  "chamber  of  cooling" — one  of  those  retired  edifices 
which  Oriental  grandees  usually  have  in  their  gardens, 
and  in  which  they  repose  during  the  heat  of  the  day. 
Ehud  put  forth  his  hand— The  whole  circumstance  of 
this  daring  act— the  death  of  Eglon  without  a  shriek,  or 
noise— the  locking  of  the  doors— the  carrying  oft"  the  key 
—the  calm,  unhurried  deportment  of  Ehud— show  the 
strength  of  his  confidence  that  he  was  doing  God  ser- 
vice,   ax.  he  blew  a  trumpet  in  the  mount  of  Ephraim 
—Summoned  to  arms  the  people  of  that  mountainous 
160 


region,  which,  adjoining  the  territory  of  Benjamin,  had 
probably  suflfered  most  from  the  grievous  oppression  of 
the  Moabltes.  28.  they  ^vent  dow^n  after  him,  and 
took  the  fords— (See  on  Joshua  2. 7)  with  the  view  of  pre- 
venting all  escape  to  the  Moabite  coast,  and  by  the  slaugh- 
ter of  10,(XX)  men,  rescued  his  country  from  a  state  of  ig- 
nominious vassalage.  31.  after  hint  was  Shamgar — No 
notice  Is  given  of  the  tribe  or  family  of  this  judge;  and 
from  the  Philistines  being  the  enemy  that  roused  him 
into  public  ser-zlce,  the  suffering  seems  to  have  been 
local — confined  to  some  of  the  western  tribes.  sle-»v  a 
hundred  men  vrith  an  ox-goad— This  instrument  is 
eight  feet  long,  and  about  six  inches  in  circumference. 
It  is  armed  at  the  lesser  end  with  a  sharp  prong  for 
driving  the  cattle,  and  on  the  other  with  a  small  iron 
paddle  for  removing  the  clay  which  encumbers  the 
plough  in  working.  Such  an  instrument,  wielded  by  a 
strong  arm,  would  do  no  mean  execution.  We  may  sup- 
pose, however,  for  the  notice  is  very  fragmentary,  that 
Shamgar  was  only  the  leader  of  a  band  of  peasants,  who 
by  means  of  such  implements  of  labour  as  they  could 
lay  hold  of  at  the  moment,  achieved  the  heroic  exploit 
recorded. 

CHAPTER   IV. 

Ver.  1-17.  Deborah  and  Barak  Deliver  Israel  from 
Jabin  and  Sisera.  1.  The  children  of  Israel  again  did 
evil  in  the  sight  of  the  Lord,  -when  Ehud  -ivas  dead — 

The  removal  of  this  zealous  judge  again  left  his  infatu* 
ated  countrymen  without  the  restraint  of  religion.  3* 
Jabin,  king  of  Canaan — Jabln,  a  royal  title  (Joshua  11. 
1).  The  second  Jabin  built  a  new  capital  on  the  ruins  of 
the  old  (Joshua  11. 10, 11).  The  northern  Canaanites  had 
recovered  from  the  effect  of  their  disastrous  overthrow 
in  the  time  of  Joshua,  and  triumphed  in  their  turn  over 
Israel.  This  was  the  severest  oppression  to  which  Israel 
had  been  subjected.  But  It  fell  heaviest  on  the  tribes  in 
the  north,  and  it  was  not  till  after  a  grinding  servitude 
of  twenty  years  they  were  awakened  to  view  it  as  the 
punishment  of  their  sins,  and  to  seek  deliverance  from 
Crod.  4.  Deborah,  a  prophetess — A  woman  of  extraor- 
dinary knowledge,  wisdom,  and  piety,  instructed  in  Di- 
vlrie  knowledge  by  the  Spirit,  and  accustomed  to  Inter- 
pret His  will;  who  acquired  an  extensive  influence,  and 
was  held  in  universal  respect,  insomuch  that  she  became 
the  animating  spirit  of  the  government,  and  discharged 
all  the  special  duties  of  a  Judge,  except  that  of  military 
leader.  4:.  -ivife'  of  Lapidoth — rendered  by  some  "a 
woman  of  splendours."  5.  she  dfvelt  under  the  palm 
tree— Or,  collectively,  palm  grove.  It  is  common  still  in 
the  East  to  administer  justice  in  the  open  air,  or  under 
the  canopy  of  an  umbrageous  tree.  6.  she  sent  and  called 
Barak — By  virtue  of  her  oflicial  authority  as  judge.  Ke- 
desh-naphtali — Situated  on  an  eminence,  a  little  north 
of  the  Sea  of  Galilee,  and  so  called  to  distinguish  it  from 
another  Kedesh  in  Issachar.  hath  not  the  Lord  of  Israel 
commanded— A  Hebrew  form  of  making  an  emphatic 
communication,  go  and  dra-%v  to-»vard  Mount  Tabor — 
an  Isolated  mountain  of  Galilee,  north-east  corner  of  the 
plain  of  Esdraelon.  It  was  a  convenient  place  of  rendez- 
vous, and  the  enlistment  Is  not  to  be  considered  as  limited 
to  10,000,  though  a  smaller  force  would  have  been  inade- 
quate. 8.  Barak  said  unto  her.  If  thou  'wilt  go  tvith 
me,  then  I  -*vlU  go — His  somewhat  singular  request  1o 
be  accompanied  by  Deborah  was  not  altogether  the  result 
of  weakness.  The  Orientals  always  take  what  is  dearest 
to  the  battle-field  along  with  them ;  they  think  it  makes 
them  fight  better.  The  policy  of  Barak,  then,  to  have  the 
presence  of  the  prophetess  is  perfectly  intelligible,  as  It 
would  no  less  stimulate  the  valour  of  the  troops,  than 
sanction.  In  the  eyes  of  Israel,  the  uprising  against  an 
oppressor  so  powerful  as  Jabln.  9.  the  Lord  shall  sell 
Sisera  Into  the  hand  of  a  -woman — This  was  a  prediction 
which  Barak  could  not  understand  at  the  time;  but  the 
strain  of  it  conveyed  a  rebuke  of  his  unmanly  fears.  11. 
now^  Heber  the  ICenlte  pitched  his  tent— It  is  not  un- 
common, even  in  the  present  day,  for  pastoral  tribes  to 


Death  of  Sisera. 


JUDGES  V. 


Song  of  Deborah  and  Dcuxik. 


feed  their  flocks  on  the  extensive  commons  that  lie  in  the 
heart  of  inhabited  countries  in  the  East  (see  on  cli.  1. 16). 
plain  of  Zaaiialm — This  is  a  mistranslation  for  "  the  oaks 
of  the  wanderers,"  The  site  of  the  encampment  was  under 
a  grove  of  oaks,  or  terebinths,  in  the  upland  valley  of 
Kedesh.  13.  tlie  river  of  Klslion— The  plain  on  its  bank 
was  chosen  as  the  battle-field  by  Sisera  himself,  who  was 
nnconsciously  drawn  thither  for  the  ruin  of  his  army. 
14.  Baralctvent  doivnfroin  Mount  Tabor — It  is  a  strik- 
ing proof  of  the  full  ■confidence  Barak  and  his  troops 
reposed  in  Deborah's  assurance  of  victory,  that  they  re- 
linquished their  advantageous  position  on  the  hill,  and 
rushed  into  the  plain  in  face  of  the  iron  chariots  they  so 
much  dreaded.  15.  tlic  I^ord  discomAteil  Sisera — Ueb., 
threw  his  army  into  confusion ;  men,  horses,  and  chariots 
being  intermingled  in  wild  confusion.  The  disorder  Avas 
produced  by  a  supernatural  panic  (see  on  ch.  5.  20).  so 
tliat  Sisera  llgUted  do'wn  offliiscliariot,  nud  lied  a-«vay 
on  his  feet— His  chariot  being  probably  distinguished  by 
its  superior  size  and  elegance,  would  betray  the  rank  of 
its  rider,  and  he  saw  therefore  tliat  his  only  chance  of 
escape  was  on  foot.  16.  but  Barak  pursued  unto  Haro- 
shetli— broken  and  routed,  the  main  body  of  Sisera's 
army  fled  northward,  others  were  forced  into  the  Ki- 
shon  and  drowned  (see  on  ch.  5. 21).  l^,  18.  Sisera  fled  to 
the  teat  of  Jael — According  to  the  usages  of  nomadic 
people,  the  duty  of  receiving  the  stranger  in  the  sheick's 
absence  devolves  on  his  wife,  and  the  moment  the  stran- 
ger is  admitted  into  his  tent,  his  claina  to  be  defended  or 
concealed  from  his  pursuers  is  established.  19.  she  gave 
him  drink,  and  covered  him — Sisera  reckoned  on  this 
as  a  pledge  of  his  safety,  especially  in  the  tent  of  a  friendly 
sheick ;  this  pledge  was  the  strongest  that  could  be  sought 
or  obtained,  after  he  had  partaken  of  refreshments,  and 
been  introduced  in  the  inner  or  women's  apartment.  30. 
He  said  unto  her,  AVlien  any  man  doth  inquire  of 
thee,  Is  there  any  man  here  1  thou  slialt  say,  No— The 
privacy  of  the  harem,  even  in  a  tent,  cannot  be  intruded 
on  without  express  permission.  31.  then  Jael  took  a 
nail  of  the  tent— Most  probably  one  of  tho  pins  with 
which  the  tent  ropes  are  fastened  to  the  ground.  Escape 
was  almost  impossible  for  Sisera.  But  the  taking  of  his 
life  by  the  hand  of  Jael  was  murder.  It  was  a  direct  vio- 
lation of  all  the  notions  of  honour  and  friendship  that 
are  usually  held  sacred  among  pastoral  people,  and  for 
which  it  is  impossible  to  conceive  a  woman  in  Jael's  cir- 
cumstances to  have  had  any  motive,  except  tliat  of  gain- 
ing favour  with  the  victors.  Though  predicted  by  Deborah, 
it  was  the  result  of  Divine  foreknowledge  only— not  the 
Divine  appointment  or  sanction ;  and  though  it  is  praised 
in  the  song,  the  eulogy  must  be  considered  as  pronounced 
not  on  the  moral  character  of  the  woman  and  her  deed, 
but  on  the  public  benefits  which,  in  the  overruling  provi- 
dence of  God,  would  flow  from  it. 

CHAPTER    V. 

Ver.  1-31.    Deborah  and  Baiiak's  Soxg  of  Thanks- 
giving. 1.  then  sang  Deborah  and  Barak  on  that  day 

—This  noble  triumphal  ode  was  evidently  the  composi- 
tion of  Deborah  herself.  3-3.  The  meaning  is  obscurely 
seen  in  our  version;  it  has  been  better  rendered  thus, 
"  Praise  ye  Jehovah ;  for  the  free  are  freed  in  Israel— the 
people  have  willingly  offered  themselves."  [Rorinson.] 
*,  5.  Allusion  is  here  made,  in  general  terms,  to  God's 
interposition  on  behalf  of  his  people.  Sclr  and  the  field 
of  Kdom— Represent  the  mountain  range  and  plain  ex- 
tending along  the  south  from  the  Dead  Sea  to  the  Elanitlc 
Gulf,  thou  went  out— Indicates  the  storm  to  have  pro- 
ceeded from  the  south  or  south-east.  6-8.  The  song  pro- 
ceeds in  these  verses  to  describe  the  sad  condition  of  the 
countrj ,  the  oppression  of  the  people,  and  the  origin  of 
all  the  national  distress  in  the  people's  apostasy  from 
God.  Idolatry  was  the  cause  of  foreign  invasion,  and  in- 
ternal inability  to  resist  It.  9.  Expresses  gratitude  to 
the  respective  leaders  of  the  tribes  whicli  participated  in 
the  contest;  but,  above  all,  to  God,  who  inspired  both  the 
patriotic  disposition  and  the  strength,  speak— j.  c,  join 
11    • 


in  this  song  of  praise,  •white  asses— Those  which  are 
purely  wliite  are  liighly  prized,  and  being  costly,  are  pos- 
sessed only  by  the  Aveallhy  and  great.  "Ye  that  sit  in 
judgment,"  has  been  rendered,  "ye  that  repose  on  tapes- 
tries." 11.  Tlae  wells  which  are  at  a  little  distance  from 
towns  in  the  East,  are,  in  unsettled  times,  places  of  dan- 
ger. But  in  peace  they  are  scenes  of  pleasant  and  joyous 
resort.  The  poetess  anticipates  that  this  song  may  be 
sung,  and  "the  righteous  acts  of  the  Lord  re'nearsed,"  at 
these  now  tranquil  "places  of  drawing  water."  Deborah 
now  rouses  herself  to  describe,  in  terms  suitable  to  the 
occasion,  tlie  preparation  and  the  contest,  and  calls  in  a 
flight  of  poetic  enthusiasm  on  Barak  to  parade  his  pris- 
oners in  triumphal  procession.  Then  follows  a  eulogistic 
enumeration  of  the  tribes  which  raised  the  commanded 
levy,  or  volunteered  their  services  — the  soldiers  of 
Ephraim  who  dwelt  near  tlie  mount  of  the  Amalekites, 
the  small  quota  of  Benjamin;  "the  governors,"  valiant 
leadei-s  "  out  of  Machir,"  the  v/estern  Manasseh ;  and  out 
of  Zebulun.  the  rod  of  the  nutnberers — those  who  madi 
up  and  kept  the  mnster-rolls ;  and  the  princes  v.-ho,  with 
impetuous  alacrity,  rushed  on  with  Barak  to  the  charge 
in  the  plain.  Then  comes  .a  reproachful  notice  of  the 
tribes  which  did  not  obey  the  summons  to  take  the  field, 
against  the  common  enemy  of  Israel.  By  the  "divis- 
ions," I.  e.,  the  Avater-courses  which  descend  from  the 
eastern  hills  unto  the  Jordan  and  Dead  Sea.  by  the 
streams  of  Reuben  great  iverc  tlie  resolves— They  felt 
the  patriotic  impulse,  and  determined,  at  first,  to  join  the 
ranks  of  their  western  brethren,  but  resiled  from  the  pur- 
pose; preferring  their  peaceful  shepherd  songs  to  the 
trumpet  sound  of  war.  17.  Gilead  abode  beyond  Jor- 
dan—  i.  c,  both  Gad  and  the  eastern  half  of  Manasseh 
chose  to  dwell  at  ease  in  their  Havoth-jair,  or  villages  of 
tents,  while  Dan  and  Asher,  both  maritime  tribes,  con- 
tinued with  their  ships  and  in  their  "breaches"  (havens). 
The  mention  of  these  craven  tribes  is  concluded  (v.  18) 
with  a  fresh  burst  of  commendation  on  Zebulun  and 
Naphtali.  19-33.  describes  the  scene  of  battle,  and  the 
issue.  It  would  seem  (v.  19),  that  Jabin  was  reinforced  by 
the  troops  of  other  Canaanite  princes.  The  battle-field 
was  near  Taanach  (now  Ta'annuk),  on  a  tell  or  mound 
in  the  level  plain  of  Megiddo  (now  Leijun),  on  its  south- 
western exti-emity,  by  the  left  b.ink  of  the  Kishon.  they 
took  no  gain  of  money— they  obtained  no  plunder,  the 
stars  In  their  courses  fowght^A  fearful  tempest  burst 
upon  them,  and  threw  them  into  disorder,  tlie  river  of 
Kishon  s-»vept  them  a-4vay— The  enemy  was  defeated 
near  "the  waters  of  Megiddo"— the  sources  and  side 
streams  of  the  Kishon:  they  that  fied  had  to  cross  the 
deep  and  marshy  bed  of  the  torrent,  but  the  Lord  had  sent 
a  heavy  rain— the  waters  suddenly  rose— the  warriors  fell 
into  the  quicksands,  and  sinking  deep  into  them,  were 
drowned  or  washed  into  the  sea.  [Van  de  Velde.]  33. 
Then  were  the  Iiorse  hoofs  broken  by  the  means  of  the 
prancings— anciently,  as  in  many  parts  of  the  East  still, 
horses  were  not  shod.  The  breaking  of  the  hoofs  denotes 
the  hot  haste  and  heavy  irregular  tramp  of  the  routed  foe. 
33.  curse  ye  Mcroi— A  village  on  the  confines  of  Igsachar 
and  Naphtali,  which  lay  in  the  course  of  the  fugitives, 
but  the  inhabitants  declined  to  aid  in  their  destruction. 
34-37.  Is  a  most  graphic  picture  of  the  treatment  of 
Sisera  in  the  tent  of  Jael.  butter— curdled  milk ;  a  fa- 
vourite beverage  in  tlie  East.  38-30.  In  these  verses  a 
sudden  transition  is  made  to  the  mother' of  the  Canaanite 
general,  and  a  striking  picture  is  drawn  of  a  mind  agi- 
tated between  hope  and  fear— impatient  of  delay,  yet  an- 
ticipating the  news  of  victory,  and  the  rewards  of  rich 
booty,  the  lattice— A  lattice  window — common  to  the 
houses  in  warm  countries  for  the  circulation  of  air.  her 
■»vise  ladles— maids  of  honour,  to  every  man  a  dnjtisel 
or  two— Young  maidens  formed  always  a  valued  part  of 
Oriental  conquerors'  war-spoils.  But  Sisera's  mother 
Avishcd  other  booty  for  him;  namely,  the  gold-tliioaded, 
richly  embroidered,  and  scarlet-coloured  cloaks  wliich 
were  held  in  such  high  esteem.  The  ode  concludes  with 
A  wish  in  unison  with  the  pious  and  patriotic  character 
of  the  prophetess. 

161 


Gideon  Sent  to  Deliver  Israel. 


JUDGES  VI,  VII. 


J5e  Destroys  BaaVs  Altar. 


CHAPTEE  VI. 

Ver,  1-6.  The  Israelites,  for  their  Sins,  Op- 
pressed BY  MiDiAN.  1.  tlie  Iiortl  delivered  tliem  Into 
the  hand  of  Mldlan— Untaught  by  their  former  expe- 
riences, tlie  Israelites  again  apostatized,  and  new  sins 
were  followed  by  fresh  judgments.  Mldian  had  sustained 
a  severe  blow  in  the  time  of  Moses  (Numbers  31. 1-18),  and 
the  memory  of  that  disaster,  no  doubt,  inflamed  their  re- 
sentment against  the  Israelites.  They  were  wandering 
herdsmen,  called  "children  of  the  East,"  from  their  occu- 
pying the  territory  east  of  the  Red  Sea,  contiguous  to 
Moab ;  and  the  destructive  ravages  they  are  described  as 
at  this  time  committing  in  the  land  of  Israel  are  similar 
to  those  of  the  Bedouin  Arabs,  who  harass  the  peaceful 
cultivators  of  the  soil,  and  unless  composition  is  made 
with  them,  return  annually  at  a  certain  season,  Avhen 
they  carry  off  the  grain,  seize  the  cattle  and  other  prop- 
erty, and  even  life  itself  is  in  jeopardy  from  the  attacks 
of  those  prowling  marauders.  The  vast  horde  of  Midian- 
ites  that  overran  Canaan  made  them  the  greatest  scourge 
which  had  ever  afflicted  the  Israelites,  made  dens  in  the 
mountains  and  caves— Not,  of  course,  excavating  them, 
for  they  were  there  already,  but  making  them  fit  for  hab- 
itation. 

7-10.  A  Prophet  Rebukes  them,  then  the  I<ord  sent 
a  prophet  unto  the  children  of  Israel— The  curse  of  the 
national  calamity  is  authoritatively  traced  to  their  Infi- 
delity as  the  cause. 

11-16.  An  Angel  sends  Gideon  to  Deliver  them. 
there  came  an  angel  of  the  Liord — He  appeared  in  the 
character  and  equipments  of  a  traveller  (v.  21),  who  sat 
down  in  the  shade  to  enjoy  a  little  refreshment  and  re- 
pose, and  entering  into  conversation  on  the  engrossing 
topic  of  the  times,  the  grievous  oppression  of  the  Midian- 
ites,  began  urging  Gideon  to  exert  his  well-known  prow- 
ess on  behalf  of  his  country.  Gideon,  in  replying,  ad- 
dresses him  at  first  In  a  style  equivalent  (in  Hebrew)  to 
"sir,"  but  afterwards  gives  to  him  the  name  usually  ap- 
plied to  God.  an  oaJs.— Hebrew,  the  oak — as  famous  in 
after- times.  Ophrah— A  city  in  the  tribe  of  Manasseh, 
about  sixteen  miles  north  of  Jericho,  in  the  district  be- 
longing to  the  family  of  Abiezer  (Joshua  17. 2).  his  son 
Gideon  threshed  wheat  by  the  vrine-press — This  in- 
cident tells  emphatically  the  tale  of  public  distress.  The 
small  quantity  of  grain  he  was  threshing,  indicated  by 
his  using  a  flail  instead  of  the  customary  treading  of 
cattle— the  unusual  place— near  a  wine-press,  under  a 
tree,  and  on  the  bare  ground,  not  a  wooden  floor,  for  the 
prevention  of  noise — all  these  circumstances  reveal  the 
extreme  dread  in  which  the  people  were  living.  13.  if 
the  Lord  he  with  us,  why  then  is  all  this  hefallen  usT 
—Gideon's  language  betrays  want  of  reflection,  for  the 
very  chastisements  God  had  brought  on  his  people  showed 
his  presence  with,  and  his  interest  in,  them.  14.  The 
L<ord  looked  upon  him,  and  said,  Go  in  this  thy 
stren^h:  have  not  I  sent  tliee  T— The  command  and 
the  promise  made  Gideon  aware  of  the  real  character  of 
his  visitor,  and  yet  like  Moses,  from  a  sense  of  humility, 
or  a  shrinking  at  the  magnitude  of  the  undertaking,  he 
excused  himself  from  entering  on  the  enterprise.  And 
even  though  assured  that,  with  the  Divine  aid,  he  would 
overcome  the  Midianites  as  easily  as  if  they  were  but  one 
man,  he  still  hesitates  and  wislies  to  be  better  assured 
that  the  mission  was  really  from  God.  He  resembles 
Moses  also  in  the  desire  for  a  sign ;  and  in  both  cases  it 
was  the  rarity  of  revelations  in  such  periods  of  general 
corruption  that  made  them  so  desirous  of  having  the 
fullest  conviction  of  being  addressed  by  a  heavenly  mes- 
senger. The  request  was  reasonable,  and  it  was  graciously 
granted. 

17-32.  Gideon's  Present  Consumed  by  Fire.  18.  de- 
part not  hence,  I  pray  thee,  until  I  bring  my  present 
—Hebrew,  my  mincha,  or  meat  offering ;  and  his  idea  prob- 
ably was  to  prove,  by  his  visitor's  partaking  of  the  enter- 
tainment, whether  or  not  he  was  more  than  man.  19. 
Gideon  went  in,  and  made  ready  a  Uid ;  the  flesh  he 
put  in  a  basket,  and  he  put  the  broth  in  a  pot— (See  on 
162 


Genesis  18.)  The  flesh  seems  to  have  been  roasted,  which 
is  done  by  cutting  it  into  kobab,  i.  e.,  into  small  pieces, 
fixed  on  a  skewer,  and  put  before  the  fire.  The  broth  was 
for  immediate  use;  the  other,  brought  in  a  hand-basket 
■was  intended  to  be  a  future  supply  to  the  traveller.  The 
miraculous  fire  tliat  consumed  it,  and  the  vanishing  of 
the  stranger,  not  by  walking,  but  as  a  spirit  in  tlie  firo, 
filled  Gideon  with  awe.  A  consciousness  of  demerit  fills 
the  heart  of  every  fallen  man  at  the  thought  of  God,  with 
fear  of  his  wrath;  and  this  feeling  was  increased  by  a 
belief  prevalent  in  ancient  times,  that  whoever  saw  an 
angel  would  forthwith  die.  The  acceptance  of  Gideon's 
sacrifice  betokened  the  acceptance  of  his  person ;  but  ft 
required  an  express  assurance  of  the  Divine  blessing, 
given  in  some  unknown  manner,  to  restore  Ms  comfort 
and  peace  of  mind.  34-33.  it  came  to  pass  the  same 
night,  the  liOrd  said  unto  him — The  transaction  in 
which  Gideon  is  here  described  as  engaged  was  not  en- 
tered on  till  the  night  after  the  vision.  Take  tliy  father's 
second  bullock— The  Midianites  had  probably  reduced 
the  family  herd ;  or,  as  Gideon's  father  was  addicted  to 
idolatry,  the  best  may  have  been  fattened  for  the  service 
of  Baal ;  so  that  the  second  was  the  only  remaining  one 
fit  for  sacrifice  to  God.  throvr-  do>vn  the  altar  of  Baal 
that  thy  father  hath — Standing  upon  his  ground,  though 
kept  for  the  common  use  of  the  townsmen,  cut  do-wn 
the  grove  that  is  by  it — Dedicated  to  Ashtaroth.  With 
the  aid  of  ten  confidential  servants  he  demolished  the 
one  altar,  and  raised  on  the  appointed  spot  the  altar  of 
the  Lord;  but,  for  fear  of  opposition,  the  work  had  to  be 
done  under  cover  of  night.  A  violent  commotion  was 
excited  next  day,  and  vengeance  vowed  against  Gideon 
as  the  perpetrator.  "Joash,  his  father,  quieted  the  mob 
in  a  manner  similar  to  that  of  the  town-clerk  of  Ephe- 
sus.  It  was  not  for  them  to  take  the  matter  into  their 
own  hands.  The  one,  however,  made  an  appeal  to  the 
magistrate;  the  other  to  the  idolatrous  god  himself." 
[Chalmers.] 

33-39.  The  Signs.  33.  all  the  Midianites  pitched  in 
Jezreel— The  confederated  troops  of  INIidian,  Amalek,  and 
their  neighbours,  crossing  the  Jordan  to  make  a  fresh 
inroad  on  Canaan,  and  encamped  in  the  plains  of  Es- 
draelon  (anciently  Jezreel).  The  southern  part  of  the 
Ghor  lies  in  a  very  low  level,  so  that  there  is  a  steep  and 
difficult  descent  into  Canaan  by  the  southern  wadys. 
Keeping  this  in  view,  we  see  the  reason  why  the  Midian- 
Ite  army,  from  the  east  of  Jordan,  entered  Canaan  by  the 
northern  wadys  of  the  Ghor,  opposite  Jezreel.  34.  the 
Spirit  of  the  liOrd  came  upon  Gideon — Called  in  this 
sudden  emergency  into  the  public  service  of  his  country, 
he  was  supernaturally  endowed  with  wisdom  and  energy 
commensurate  with  the  magnitude  of  the  danger  and 
the  difficulties  of  his  position.  His  war-summons  was 
enthusiastically  obeyed  by  all  the  neighbouring  tribes. 
On  the  eve  of  a  perilous  enterprise,  he  sought  to  fortify 
his  mind  with  a  fresh  assurance  of  a  Divine  call  to  the 
responsible  oflice.  The  miracle  of  the  fleece  was  a  very 
remarkable  one— especially,  considering  the  copious  dews 
that  fall  in  his  countiy.  The  Divine  patience  and  con- 
descension were  wonderfully  manifested  in  reversing 
the  form  of  the  miracle.  Gideon  himself  seems  to  have 
been  conscious  of  Incurring  the  displeasure  of  God  by 
his  hesitancy  and  doubts;  but  He  bears  with  the  in- 
firmities of  His  people. 

CHAPTER   VII. 

Ver.  1-8.  Gideon's  Army.   1.  Jerubbaal— This  had  now 

become  Gideon's  honourable  surname,  "the  enemy  of 
Baal."  -well- rather  "  spring  of  Harod,"  i.  e.,  "  fear,  trem- 
bling"-probably  the  same  as  the  fountain  in  Jezreel 
(1  Samuel  29. 1).  It  was  situated  not  far  from  Gilboa,  on 
the  conflnes  of  Manasseh,  and  the  name  "Harod"  was 
bestowed  on  it  with  evident  reference  to  the  panic  whicli 
seized  the  majority  of  Gideon's  troops.  The  host  of  the 
Midianites  were  on  the  nortliern  side  of  the  valley,  seem- 
ingly deeper  down  in  the  descent  towards  the  Jordan, 
near  a  little  eminence,    a.  the  liOrd  said  ainto  Gideon, 


Gideon  Encouraged  by  the  Dream. 


JUDGES  VIII. 


The  Ephraimiles  Offended,  but  Pacified. 


The  people  are  too  many  — Althougli  the  Israelitish 
army  mustered  only  32,000— or  one-sixth  of  the  Miclian- 
itish  host— the  number  was  too  great,  for  it  was  the  Lord's 
purpose  to  teach  Israel  a  memorable  lesson  of  depend- 
ence on  Him.  3.  Noiv  tlierefore  proclaim,  in  tlie  ears 
of  tlie  people,  saying,  'Wliosocver  is  fearftil,  let  liim 
return- This  proclamation  was  in  terms  of  an  estab- 
lished law  (Deuteronomy  20.  8).  too  many— Two  reduc- 
tions were  ordered,  the  last  by  the  application  of  a  test 
which  was  made  known  to  Gideon  alone,  bring  tliem 
dotvn  to  tlie  -water— The  wandering  people  in  Asia  when, 
on  a  journey  or  in  haste,  they  come  to  water  do  not  stoop 
down  -with  deliberation  on  their  knees,  but  only  bend 
forward  as  much  as  is  necessary  to  bring  their  hand  in 
contact  with  the  stream,  and  throw  it  up  with  rapidity, 
and  at  the  same  time  sucli  address  that  they  do  not  drop 
a  particle.  The  Israelites,  it  seems,  were  acquainted  with 
the  practice;  and  those  who  adopted  it  on  this  occasion 
were  selected  as  fit  for  a  work  that  required  expedition; 
the  rest  were  dismissed  accoi-ding  to  the  Divine  direction. 
7.  the  liOifl  said,  By  tlic  tUrce  hundreil  men  that 
lapped  wiil  I  save  you— It  is  scarcely  possible  to  con- 
ceive a  severer  trial  than  the  command  to  attack  the 
overwhelming  forces  of  the  enemy  with  such  a  handful 
of  followers.  But  Gideon's  faith  in  the  Divine  assurance 
of  victory  was  steadfast,  and  it  is  for  this  he  is  so  highly 
commended  (Hebrews  11.  32).  S.  the  host  of  Midian  was 
beneath  him  in  the  valley- Attention  to  the  relative 
position  of  the  parties  is  of  the  greatest  importance  to  an 
understanding  of  what  follOM'S. 

9-15.  He  is  Encoukageo  by  the  Dream  and  the 
Interpretation  of  the  Barley  Cake.  9.  arise,  get 
thee  doM-n  nnto  the  host  .  .  .  hnt  if  tlion  fear  to  go 
dotvn,  go  tlioii  with  Phuralx  tliy  servant— In  ancient 
times  it  was  reckoned  no  degradation  for  persons  of  the 
highest  rank  and  character  to  act  as  spies  on  an  enemj^'s 
camp;  and  so  Gideon  did  on  tliis  occasion.  But  the  se- 
cret errand  was  directed  bj-  God,  who  intended  that  he 
should  hear  something  which  might  animate  his  own  and 
the  valour  of  his  troops.  11.  the  outside  of  the  arnxed 
men  that  >verc  in  the  host — "Armed,"  means  embodied 
under  the  tive  officers  established  by  the  ordinarj'  laws 
and  usages  of  encampments.  The  camp  seems  to  have 
been  unprotected  by  any  rampart,  since  Gideon  had  no 
difficulty  in  reaching  and  overhearing  a  conversation 
that  was  passing  in  one  of  them.  13.  Tlxe  Midianitcs 
and  the  Anialekltes  lay  along  in  the  valley  like  grass- 
hoppers for  multitude;  and  theii*  camels  -ivithout 
number— A  most  graphic  description  of  an  Arab  en- 
campment. They  lay  wrapt  in  sleep,  or  resting  from 
their  day's  plunder,  while  their  innumerable  camels 
were  stretched  round  aljout  them.  13.  I  dreamed  a 
dream ;  and,  lo,  a  cake  of  barley  bread  tumbled  into 
the  host  of  Midian — This  was  a  characteristic  and  very 
expressive  dream  for  an  Arab  in  the  circumstances.  The 
rolling  down  the  hill,  striking  against  the  tents,  and  over- 
turning them,  naturally  enough  connected  it  in  his  mind 
with  the  position  and  meditated  attack  of  the  Israelitish 
leader.  The  circumstance  of  the  cake,  too,  was  very  sig- 
nificant. Barley  was  usually  the  food  of  the  poor,  and  of 
beasts ;  but  most  proljably,  from  the  widespread  destruc- 
tion of  the  crops  ijy  the  invaders,  multitudes  must  have 
been  reduced  to  poor  and  scanty  fare.  15.  when  Gideon 
heard  the  telling  of  the  dream,  and  tlie  interpretation, 
he  -worshipped— The  incident  originated  in  the  secret 
overruling  providence  of  God,  and  Gideon,  from  his  ex- 
pression of  pious  gratitude,  regarded  it  as  such.  On  his 
mind,  as  well  as  that  of  his  followers,  it  produced  the  in- 
tended effect^that  of  imparting  new  animation  and  im- 
pulse to  their  patriotism. 

16-24.  His  Stratagem  against  Midian.  16.  he  di- 
vided the  three  hundred  men  into  three  companies — 
The  object  of  dividing  his  forces  was,  that  they  might 
beein  to  be  surrounding  the  enemy.  The  pitchers  were 
empty  to  conceal  the  tor(#ies,  and  made  of  earthenware, 
so  as  to  be  easily  broken ;  and  the  sudden  blaze  of  the 
held-up  lights— the  loud  echo  of  the  trumpets,  and  the 
Bhouts  of  Israel,  always  terrible  (Numbers  23. 21),  and  now 


more  terrible  than  ever  by  the  use  of  such  striking  words, 
broke  through  the  stillness  of  the  midnight  air;  the 
sleepers  started  from  their  rest;  not  a  blow  was  dealt  by 
the  Israelites ;  but  tlie  enemy  ran  tumultuously,  uttering 
the  wild,  discordant  cries  peculiar  to  the  Arab  race.  Tliey 
fought  indiscriminately,  not  knowing  friend  ft-om  foe; 
tlie  panic  being  universal,  they  soon  precipitately  fled, 
directing  their  flight  down  to  the  Jordan,  by  the  foot  of 
the  mountains  of  Ephraim,  to  places  known  as  the 
"house  of  the  acacia,"  and  "the  meadow  of  the  dance." 
as.  the  men  of  Israel  gathered  themselves  togetlier — 
These  were  evidently  the  parties  dismissed,  who  having 
lingered  at  a  little  distance  from  the  scene  of  contest,  now 
eagerly  joined  in  the  pursuit  south-westward  through  the 
valley.  34.  Gideon  sent  messengers  throughout  all 
Mount  Epliraim— The  Ephraimites  lay  on  the  south, 
and  could  render  seasonable  aid.  come,  take  before 
tliem  the  ^vatcrs  unto  Beth-barah  (See  on  ch.  3.  28)— 
these  were  the  northern  fords  of  the  Jordan,  to  the 
east-north-east  of  wady  INIaleh.  the  men  of  Kphraim 
gathered  tliemselves  together  unto  Beth-barah— A 
new  conflict  ensued,  in  which  two  secondary  chiefs  were 
seized,  and  slain  on  the  spots  where  they  were  respectively 
taken.  The  spots  were  named  after  these  chiefs,  Oreb, 
"  the  Raven,"  and  Zeeb, "  the  Wolf  "—appropriate  designa- 
tions of  Arab  leaders. 

CHAPTER  VIII. 

Ver.  1-9.  The  Ephraimites  Offended,  but  Pacified 
1.  tlie  men  of  Epliraim  said,  Wliy  hast  thou  served  us 
thus? — Where  this  complaint  was  made,  whether  before 
or  after  the  crossing  of  the  Jordan,  cannot  be  determined. 
By  the  overthrow  of  the  national  enemy,  the  Ephraimites 
were  benefited  as  largely  as  any  of  the  other  neighbour- 
ing tribes.  But,  piqued  at  not  having  been  sharers  in  the 
glory  of  the  victory,  their  leading  men  could  not  repress 
their  wounded  pride;  and  the  occasion  onjy  served  to 
bring  out  an  old  and  deeply-seated  feeling  of  jealous 
rivalry  that  subsisted  between  the  tribes  (Isaiah  9.  21). 
The  discontent  was  groundless,  for  Gideon  acted  accord- 
ing to  Divine  directions — and,  besides,  as  their  tribe  was 
conterminous  with  tliat  of  Gideon,  they  might,  had  they 
been  really  fired  with  the  fiame  of  patriotic  zeal,  have 
volunteei-ed  their  services  in  a  movement  against  the 
common  enemy,  3,  3.  lie  said,  "What  liave  I  done  ito-tv 
in  comparison  of  you  Z — His  mild  and  truly  modest  an- 
swer breathes  the  spirit  of  a  great  as  well  as  good  man, 
-who  was  calm,  collected,  and  self-possessed  in  the  midst 
of  most  exciting  scenes.  It  succeeded  in  throwing  oil  on 
the  troubled  waters  (Proverbs  16.  1),  and  no  wonder,  for  in 
the  height  of  generous  self-denial,  it  ascribes  to  his  quer- 
ulous brethren  a  greater  share  of  merit  and  glory  than 
belonged  to  himself  (1  Corinthians  13.  4 ;  Philemon  2.  3), 
4:.  Gideon  came  to  Jordan,  and  passed  over — Much  ex- 
hausted, but  eager  to  continue  the  pursuit  till  the  victory 
was  consummated.  5.  he  saidunto  the  men  of  Succoth 
— i.  e.,  a  place  of  tents  or  booths.  The  name  seems  to  have 
been  applied  to  the  whole  part  of  the  Jordan  valley  on  tho 
west,  as  well  as  on  the  east  side  of  the  river,  all  belonging 
to  the  tribe  of  Gad  (cf.  Genesis  33.  17;  1  Kings  7.  46;  with 
Joshua  13.  27).  Being  engaged  in  the  common  cause  of  all 
Israel,  he  had  a  right  to  expect  support  and  encourage- 
ment from  his  countrymen  everywhere.  6.  the  princes 
of  Suecotli  said.  Are  tlie  hands  of  Zebali  and  Zalmunna 
no-w  in  thine  hand— An  insolent  as  well  as  a  time-serv- 
ing reply.  It  was  insolent,  because  it  implied  a  bitter 
taunt  that  Gideon  was  counting  with  confidence  on  a 
victory  which  they  believed  he  would  not  gain ;  and  it 
was  time-serving,  because  living  in  the  near  neighbour- 
hood of  the  Midlanite  sheicks  they  dreaded  tlie  future  ven- 
geance of  those  roving  chiefs.  This  contumelious  manner 
of  acting  was  heartless  and  disgraceful  in  people  who 
were  of  Israelitish  blood.  7. 1  -will  tear  your  flesh  -»vlth 
the  thorns  of  the  -w^ildcrncss,  and  -vritli  briers — A  cruel 
torture,  to  which  captives  were  often  subjected  in  ancient 
times,  by  having  thorns  and  briers  placed  on  their  naked 
bodies,  and  pressed  down  by  sledges,  or  heavy  implements 

163 


Zebah  and  Zalmunna  Taken. 


JUDGES  IX. 


Abiinelech  is  made  King  by  the  Shcchemitea, 


of  husbandry  being  dragged  over  them.  8.  he  -went  to 
Penuel,  and  spake  to  thcni  likewise — A  neighbouring 
city,  situated  also  in  the  territory  of  Gad,  near  the  Jab- 
bok,  and  honoured  with  this  name  by  Jacob  (Genesis  32. 
30,  31).  9.  lie  said,  AVlieii.  I  come  again  I  will  break 
do^vn  tills  tower — Intent  on  the  pursuit,  and  afraid  of 
losing  time,  he  postponed  the  merited  vengeance  till  his 
return.  His  confident  anticipation  of  a  triumphant  re- 
turn evinces  the  strength  of  his  faith,  and  liis  specitic 
threat  was  probably  provoked  by  some  proud  and  pre- 
sumptuous boast,  that  in  their  lofty  watch-tower  the 
Penuelites  would  set  him  at  defiance. 

10-27.  Zebah  anb  Zalmunna  Taken.  10.  Viow  Zebali 
and  Zalmunna  -^vere  in  Karkor — A  town  on  the  eastern 
rjonfines  of  Gad.  The  wreck  of  the  Midianite  army  halted 
there.  11.  Gideon  -went  up  by  the  way  of  tbem  tliat 
dwell  in  tents  on  tlie  east — He  tracked  the  fugitives 
across  the  mountain-range  of  Gilead  to  the  north-east  of 
the  Jabbok,  and  there  came  upon  them  unexpectedlj', 
while  they  were  resting  secure  among  their  own  nomadic 
tribes.  Jogbehah  is  supposed  to  be  Ramoth-gilead ;  and, 
therefore,  the  Midianites  must  have  found  refuge  at  or 
near  Abela,  "Abel-cheramim,"  the  plain  of  the  vine- 
yards. 1^.  Avlien  Zebali  and  Zalmunna  fled,  lie  pur- 
sued tliem — A  third  conflict  took  place.  His  arrival  at 
their  last  quarters,  which  was  by  an  unwonted  path,  took 
the  fugitives  by  surprise,  and  the  conquest  was  there 
completed  of  the  Midianite  horde.  13.  Gideon  returned 
from  battle  before  tlie  sun  -was  up — He  seems  to  have 
returned  by  a  nearer  route  to  Succoth,  for  what  is  ren- 
dered in  our  version  "before  the  sun  was  up,"'  means 
"the  heights  of  Heres,  the  sun-hills."  14.  lie  described — 
Wrote  the  names  of  the  seventy  princes  or  elders.  It  was 
from  them  he  had  received  so  inhospitable  a  treatment. 
16.  lie  took  tbe  tbonis  of  the  -wilderness  and  briers, 
and  witli  tliem  lie  taught  the  men  of  Succotli — By  re- 
fusing his  soldiers  refreshment,  they  had  committed  a 
public  crime,  as  well  as  an  act  of  inhumanity,  and  were 
subjected  to  a  horrible  punishment,  which  the  great 
abundance  and  remarkable  size  of  the  thorn  bushes, 
together  with  the  thinness  of  clothing  in  the  East,  has 
probably  suggested.  18.  then  said  he  unto  Zebah  and 
Zalmunna,  What  manner  of  men  -were  they  ivhoin 
ye  slew  at  Tabor  1 — ^This  was  one  of  the  countless  atroci- 
ties which  the  Midianite  chiefs  had  perpetrated  during 
their  seven  years'  lawless  occupancy.  It  is  noticed  now 
for  the  first  time,  when  their  fate  Avas  about  to  be  deter- 
mined, each  one  resembled  the  children  of  a  king — 
An  Orientalism  for  great  beauty,  majesty  of  appearance, 
uncommon  strength,  and  grandeur  of  form.  19.  tliey 
•were  my  brethren,  even  tlie  sons  of  my  mother — That 
is,  uterine  brothers ;  but,  in  all  countries  where  polygamy 
prevails,  "the  son  of  my  mother"  implies  a  closeness  of 
relationship  and  a  warmth  of  aftection  never  awakened 
by  the  looser  term,  "  brother."  ao.  he  said  unto  Jetlier 
his  flrst-bom,  tip,  and  slay  them— The  nearest  of  kin 
was  the  blood  avenger ;  but  a  magistrate  might  order  any 
one  to  do  the  work  of  the  executioner,  and  the  person 
selected  was  always  of  a  rank  equal  or  proportioned  to 
that  of  the  party  doomed  to  sufler  (1  Kings  2.  29).  Gideon 
intended,  then,  by  the  order  to  Jether,  to  put  an  honour 
on  his  son,  by  employing  him  to  slay  two  enemies  of  his 
country;  and  on  the  youth  declining,  performed  the 
bloody  deed  himself.  33,  33.  The  mvn  of  Israel  said 
unto  Gideon,  Rule  thou  over  us  .  .  .  Gideon  said  unto 
them.  The  Lord  shall  rule  over  you — Their  unbounded 
admiration  and  gratitude  prompted  them,  in  the  enthusi- 
asm of  the  moment,  to  raise  their  deliverer  to  a  throne,  and 
to  establish  a  royal  dynasty  in  his  house.  But  Gideon 
knew  too  well,  and  revered  too  piously  the  principles  of 
the  theocracy  to  entertain  the  proposal  for  a  moment. 
Personal  and  family  ambition  was  cheerfully  sacrificed 
to  a  sense  of  duty,  and  every  worldly  motive  was  kept  in 
check  by  a  supreme  regard  to  the  Divine  honour.  He 
•would  willingly  act  as  judge,  but  the  Lord  alone  was 
King  of  Israel.  34,  37.  Gideon  said,  I  ^vould  desire  a 
request  of  you — This  was  the  contribution  of  an  ear-ring 
lSinff.],foT,sxs  the  ancient  Arabians  (Ishmaelites  and  Mid- 
164 


ianites  being  synonymous  terms,  Genesis  37.  25,  28)  were 
gorgeously  adorned  with  barbaric  pearl  and  gold,  an  im- 
mense amount  of  such  valuable  booty  had  fallen  into  the 
hands  of  the  Israelitish  soldiers.  The  contribution  was 
liberally  made,  and  the  quantity  of  gold  given  to  him  is 
estimated  at  £3113  sterling,  ornaments — Crescent-like 
plates  of  gold  suspended  from  the  necks,  or  placed  on  the 
breasts  of  the  camels,  collars — Rather  ear-rings,  or 
drops  of  gold  or  pearl,  purple— a  royal  colour.  The 
ancient,  as  well  as  modern  Arabs,  adorned  the  necks, 
breasts,  and  legs,  of  their  riding  animals  with  sumptuous 
housing.  37.  Gideon  made  an  epiiod  tliereof,  and  put 
It  in  Ills  city,  Oplirah — That  no  idolatrous  use  was  in 
view,  nor  any  divisive  course  fi'om  Shiloh  contemplated. 
Is  manifest  from  v.  33.  Gideon  proposed,  with  the  gold  he 
received,  to  make  an  ephod  for  his  use  onlj/  as  a  civil 
magistrate  or  ruler,  as  David  did  (1  Chronicles  15.  27),  and 
a  magnificent  pectoral  or  breast-plate  also.  It  would 
seem,  from  the  history,  that  he  was  not  blamable  in 
making  this  ephod,  &c.,  as  a  civil  robe  or  ornament 
merely,  but  that  it  afterward  became  an  object  to  which 
religious  ideas  were  attached;  whereby  it  proved  a  snare, 
and  consequently  an  evil,  hy  perversion,  to  Gideon  and  his 
house.  [Taylor's  Fragment.] 

28.  MiDiAN  Subdued.  38.  Tlius  was  Midian  subdued 
before  the  children  of  Israel — This  invasion  of  the  Arab 
hordes  into  Canaan  was  as  alarming  and  desolating  as  the 
irruption  of  the  Huns  into  Europe.  It  was  the  severest 
scourge  ever  inflicted  upon  Israel;  and  both  it  and  the 
deliverance  under  Gideon  lived  for  centuries  in  the 
minds  of  the  people  (Psalm  83. 11). 

CHAPTER    IX. 

Ver.  1-6.  Abimelech  is  made  King  by  the  Shechem- 
ITES.  1.  Abimelccli  tlie  son  of  Jerubbaal  ■»vent  to 
Shechem — The  idolatry  which  had  been  stealthily  creep- 
ing into  IsraeJ  daring  the  latter  years  of  Gideon  was  now 
openly  professed;  Shechem  was  wholly  inhabited  by  its 
adherents ;  at  least  idolaters  had  the  ascendency.  Abim- 
elech,  one  of  Gideon's  numerous  sons,  was  connected 
with  that  place — was  ambitious  of  sovereign  power,  and 
having  plied  successfully  the  arts  of  a  demagogue  with 
his  maternal  relatives  and  friends,  he  acquired  both  the 
influence  and  money  by  which  he  raised  himself  to  a 
throne,  communed  ■»vith  all  the  family  of  tlie  house 
of  his  mother's  father— Here  is  a  striking  instance  of 
the  evils  of  polygamy — one  son  has  connections  and  in- 
terests totally  alien  to  those  of  his  brotliers.  3.  -whether 
is  better  for  you  that  all  tlie  sons  of  Jerubbaal,  or  one 
should  reign  over  you — A  false  insinuation,  artfully 
contrived  to  stir  up  jealousy  and  alarm,  Gideon  had 
rejected,  with  abhorrence,  the  proposal  to  make  himself 
or  any  of  his  family  king,  and  there  is  no  evidence  that 
any  of  his  other  sons  coveted  the  title.  4.  the  liouse  of 
Baal-bcrith — Either  the  temple,  or  the  place  where  this 
idol  was  worshipped ;  Baal-berith,  "  god  of  the  covenant," 
by  invocation  of  whom  the  league  of  cities  was  formed. 
Abimelech  liired  vain  and  light  persons,  -which  fol- 
lo^ved  him — Idle,  worthless  vagabonds,  the  scum  of  so- 
ciety, who  had  nothing  to  lose,  but  much  to  gain  from  the 
success  of  a  revolutionary  movement.  5.  -went  unto 
Oplirah,  and  sle%v  his  brethren  on  one  stone — This  is 
the  first  mention  of  a  barbarous  atrocity  which  has,  with 
appalling  frcquencj',  been  perpetrated  in  the  despotic 
countries  of  the  East — that  of  some  one  son  of  the  de- 
ceased monarch  usurping  the  throne,  and  hastening  to 
confirm  himself  in  the  possession  by  the  massacre  of  all 
the  natural  or  legitimate  competitors.  Abimelech  slew 
his  brethren  on  one  stone,  either  by  dashing  them  from  one 
rock,  or  sacrificing  them  on  one  stone  altar,  in  revenge 
for  the  demolition  of  Baal's  altar  by  their  father.  This 
latter  view  is  the  more  probable,  from  the  Shechemites 
(v.  24)  aiding  in  it.  threescore  and  ten  persons— a  round 
number  is  used,  but  it  is  evident  that  two  are  wanting  to 
complete  that  amount,  all  the  men  ot  Shechem,  and 
all  tlic  house  of  Millo — i.  e.,  a  mound  or  rampart,  so  that 
the  meaning  is,  all  the  men  in  the  house  or  temple: 


GacJJ&  Conspiracy. 


JUDGES  X,  XL 


Israel  Oppressed  by  Ihcir  Enemies. 


namely,  the  priests  of  Baal,  made  AblmelecK  king  by 
the  plain  of  tlie  pillar — Rather,  by  the  oak  near  a  raised 
mound — so  that  tlie  ceremony  of  coronation  miglit  be 
conspicuous  to  a  crowd. 

7-21.  JOTHAM  BY  A  PARABLE  RePROACHETH  THEM. 
7.  lie  stood  on  tUe  top  of  Mount  Gerizim,  and  lifted  iip 
Ills  voice— The  spot  he  cliose  was,  lilvC  tlae  housetops,  tlie 
public  place  of  Shecliem ;  and  the  parable  drawn  from  the 
rivalry  of  the  various  trees  was  appropriate  to  tlie  diver- 
sified foliage  of  the  valley  below.  Eastern  people  are  ex- 
ceedingly fond  of  parables,  and  use  them  for  conveying 
reproofs— which  they  could  not  give  in  any  other  way. 
The  top  of  Gerizim  is  not  so  high  in  the  rear  of  the  town, 
as  it  is  nearer  to  the  plain.  With  a  little  exertion  of  voice, 
he  could  easily  have  been  heard  by  the  people  of  the  city; 
for  the  hill  so  overhangs  the  valley,  that  a  person  from 
the  side  or  summit  would  have  no  difficulty  in  speaking 
to  listeners  at  the  base.  Modern  history  records  a  ease,  in 
which  soldiers  on  the  hill  shouted  to  the  people  in  the 
city,  and  endeavoured  to  instigate  them  to  an  insurrec- 
tion. There  is  something  about  the  elastic  atmosphere  of 
an  Eastern  clime  which  causes  it  to  transmit  sound  with 
wonderful  celerity  and  distinctness.  [Hackett.]  13. 
-^vlne  ivUlcli  cliceretli  God  nmd  man — Not  certainly  in 
the  same  manner.  God  might  be  said  to  be  "  cheered  "  by 
It,  when  the  sacrifices  were  accepted,  as  He  is  said  also  to 
be  honoured  by  oil  {v.  9).  21.  Jotliam  ^vent  to  Beer — The 
modern  village  El-Bireli,  on  the  ridge  which  bounds  the 
northern  prospect  of  Jerusalem. 

22-49.  Gaal's  Conspiracy.  33.  -ivlien  Abimclccli  had 
reigned  three  years— His  reign  did  not,  probably  at  first, 
extend  bej'ond  Shechem;  but  by  stealthy  and  progres- 
sive encroachments  he  subjected  some  of  the  neighbouring 
towns  to  his  swaj%  None  could  "  reign"  in  Israel,  except 
by  rebellious  usurpation ;  and  hence  the  reign  of  Abime- 
lech  is  expressed  in  the  original  by  a  word  signifying 
"despotism,"  not  that  which  describes  the  mild  and  di- 
vinely authorized  rule  of  the  judge.  33.  then  God  sent 
an  evil  spirit  hct'ween  Alilmelech  and  tlie  men  of 
Shechem— t.  e.,  in  the  course  of  providence,  jealousy,  dis- 
trust, secret  disaflfection  and  smothered  rebellion  ap- 
peared among  his  subjects  disappointed  and  disgusted 
with  his  tyranny;  and  God  permitted  those  disorders  to 
punish  the  complicated  crimes  of  the  royal  fratricide  and 
idolatrous  usurper.  36.  Gaal  came  -witli  Uis  brethren, 
and  the  men  of  Sliechem  put  tlieir  contldence  In  liim 
—An  insurrection  of  the  original  Canaanites,  headed  by 
this  man,  at  last  broke  out  in  Shechem.  28-45.  v»'onld 
to  God  this  people  vrcre  under  my  hand — He  seems  to 
have  been  a  boastful,  impudent,  and  cowardly  person, 
totally  unfit  to  be  a  leader  in  a  revolutionary  crisis.  The 
consequence  was,  that  he  allowed  himself  to  be  drawn 
into  an  ambush— was  defeated— the  city  of  Shechem  de- 
stroyed and  strewn  with  salt— and  the  people  took  refuge 
in  the  stronghold,  which  was  set  fire  to,  and  all  in  it  per- 
ished. 

60-57.  AbimelechSlaix.  50.  Then  went  Abimelech 
to  Thebcz,  and  encamped  against  it— Now  Tubas— not 
far  from  Shechem.  51.  all  the  men  and  Momen  gat  to 
the  top  of  the  tower— The  Canaanite  forts  were  generally 
mountain-fastnesses  or  keeps,  and  they  often  had  a  strong 
tower  which  served  as  a  last  refuge.  The  Assyrian  bas- 
reliefs  aflTord  counterparts  of  the  scene  here  described  so 
vivid  and  exact,  that  we  might  almost  suppose  them  to 
be  representations  of  the  same  historic  events.  The  be- 
sieged city— the  strong  tower  within— the  men  and  women 
crowding  Its  battlements— the  fire  applied  to  the  doors, 
and  even  the  huge  fragments  of  stone  dropping  from  the 
hands  of  one  of  the  garrison  on  the  heads  of  the  assailants 
-are  all  well  represented  to  the  life-just  as  they  are  here 
described  in  the  narrative  of  inspired  truth.    [Goss.] 

CHAPTER   X. 
Ver.  1-5.    Tola  Judgetii  Israel  in  Shamir.    1.  after 
Abimelech  there  arose  to  defend  Israel,  Tola— t.  e.,  to 

eave.    Deliverance  was  necessary  as  well  from  intestine 
usurpation  as  from  foreign  aggression,    tlie  son  of  Puah 


—He  was  uncle  to  Abimelech  by  the  father's  side,  and 
consequently  brother  of  Gideon ;  yet  the  former  was  of 
the  tribe  of  Issachar,  while  the  latter  was  of  Manasseh. 
They  were,  most  probably,  uterine  brothers,  d-ivelt  in 
Shamir  in  Mount  Ei>liraim — As  a  central  place,  he  made 
it  the  seat  of  government.  3.  Jair,  a  Gileadite— This 
judge  was  a  different  person  from  the  conqueror  of  that 
north-eastern  territory,  and  founder  of  Havoth-jair,  or 
"Jair's  villages."  (Numbers  32.  41;  Deuteronomy  3.  14; 
Joshua  13.  3;  1  Chronicles  2.  22.)  4.  he  had  thirty  sons 
tliat  rode  on  thirty  ass  colts — This  is  a  characteristic 
trait  of  Eastern  manners  in  those  early  times;  and  the 
grant  of  a  village  to  each  of  his  30  sons  was  a  striking 
proof  of  his  extensive  possessions.  His  having  thirty  sons 
is  no  conclusive  evidence  that  he  had  more  than  one  wife, 
much  less  that  he  had  more  than  one  at  a  time.  There 
are  instances,  in  this  country,  of  men  having  as  many 
children  by  two  successive  wives. 

G-9.  Israel  Oppressed  by  the  Philistines  and  Am- 
monites. 0.  tlic  children  of  Israel  did  evil  again  in 
the  sight  of  the  I<ord — Tliis  apostasy  seems  to  have  ex- 
ceeded every  former  one  in  the  grossness  and  universality 
of  the  idolatry  practised.  7.  Philistines  and  the  chil- 
dren of  Ammon— The  predatory  incursions  of  these  two 
hostile  neighbours  were  made  naturally  on  the  parts  of  the 
land  respectively  contiguous  to  them.  But  the  Ammon- 
ites, animated  with  the  spirit  of  conquest,  carried  their 
arms  across  the  Jordan;  so  that  the  central  and  southern 
provinces  of  Canaan  were  extensively  desolated. 

10-15.  They  Cry  to  God.  10.  The  chUdren  of  Israel 
cried  unto  the  Iiord,  AVe  liave  sinned  against  thee — 
The  first  step  of  repentance  is  confession  of  sin,  and  the 
best  proof  of  its  sincerity  is  given  by  the  transgressor, 
when  he.mourns  not  only  over  the  painful  consequences 
which  have  resulted  from  his  oflTences  to  himself,  but  over 
the  heinous  evil  committed  against  God.  11.  the  Lord 
said.  Did  I  not  deliver  j^on  from  the  Egyptians — The 
circumstances  recorded  in  tliis  and  the  following  verses, 
were  not  probably  made  through  the  high  priest,  whose 
duty  it  was  to  interpret  the  will  of  God.  13.  Maonitcs- 
i.  €.,  Midianites. 

16-18.  They  Repent  ;  God  Pitieth  Them,  They  put 
a-way  tlie  sti-ange  gods  .  .  .  and  served 'the  I^ord  ;  and 
lils  soul  ^vas  grieved  for  tlie  misery  of  Israel — On  their 
abandonment  of  idolatry  and  return  to  purity  of  worship, 
God  graciously  abridged  the  term  of  national  affliction, 
and  restored  times  of  peace.  17, 18.  the  children  of  Am- 
mon -ivere  gathered  together — From  carrying  on  guer- 
rilla warfare,  the  Ammonites  proceeded  to  a  continued 
campaign;  their  settled  aim  being  to  wrest  the  whole  of 
the  transjordanic  territory  from  its  actual  occupiers.  In 
this  great  crisis,  a  general  meeting  of  the  Israelitish  tribes 
was  held  at  Mizpeh.  This  Mizpeh  was  in  eastern  Manas- 
seh.   (Joshua  11.  3.) 

CHAPTER    XI. 

Ver.  1-3.  Jepiithaii.  1.  Jephthah — "opener."  son 
of  an  harlot— A  concubine,  or  foreigner;  implying  an  in- 
ferior sort  of  marriage  prevalent  in  Eastern  countries. 
Whatever  dishonour  might  attach  to  his  birth,  his  own 
high  and  energetic  character  rendered  him  early  a  person 
of  note.  Gilead  begat  Jeplithah— His  father  seems  to 
have  belonged  to  the  tribe  of  Manasseh.  (1  Chronicles  7. 
14, 17.)  3.  tlioii  slialt  not  inherit  in  our  fatlier's  Iiouse 
—As  there  were  children  by  the  legitimate  wife,  the  son 
of  the  secondary  one  was  not  entitled  to  any  share  of  the 
patrimony,  and  the  prior  claim  of  the  others  was  indis- 
putable. Hence,  as  the  brothers  of  Jephthah  seem  to 
have  resorted  to  rude  and  violent  treatment,  they  must 
have  been  influenced  by  some  secret  ill-will.  3.  Jeph- 
thali  dw  elt  in  the  land  of  Tob— On  the  north  of  Gilead, 
beyond  the  frontier  of  tlie  Hebrew  territories.  (2  Samuel 
10.  C,  8.)  tliere  -were  gatliered  vain  men  to  Jephthali — 
Idle,  daring,  or  desperate,  and  -went  out  with  him— 
Followed  him  as  a  military  chief.  They  led  a  freebooting 
life,  sustaining  themselves  by  frequent  incursions  on  the 
Ammonites  and  other  neighbouring  people,  in  the  style 

165 


The  Gilcaditea  Covenant  with  Jephthah. 


JUDGES  XII. 


Sis  Vow  and  Victory. 


of  Robin  Hood,  or  Highland  reivers  in  the  border  forays, 
even  when  England  and  Scotland  were  at  peace.  The  same 
kind  of  life  is  led  by  many  an  Arab  or  Tartar  still,  who, 
as  the  leader  of  a  band,  acquires  fame  by  his  stirring  or 
gallant  adventures,  and  it  is  not  deemed  dislionourable 
when  the  expeditions  are  directed  against  those  out  of  his 
own  tribe  or  nation.  Jephthah's  mode  of  life  was  simi- 
lar to  that  of  David  when  driven  from  the  court  of  Saul. 

4-11.  The  Gileadites  Covenant  with  Jephthah.  4. 
In  process  of  time — On  the  return  of  the  season,  tlie  cliil- 
dreii  of  Ammon  made  Avar  against  Israel — Having  pre- 
pared the  way  by  the  introduction  of  Jephthah,  the  sacred 
historian  here  resumes  the  thread  of  his  narrative  from 
ch.  10. 17.  The  Ammonites  seem  to  have  invaded  the 
country,  and  active  hostilities  were  inevitable.  5,  6.  tlie 
elders  of  Gllead  ^vent  to  fetch  JeplitUali— All  eyes  were 
directed  towards  him  as  tlie  only  person  possessed  of  the 
qualities  requisite  for  the  preservation  of  the  counti-y  in 
this  time  of  imminent  danger ;  and  a  deputation  of  the 
chief  men  was  despatched  from  the  Hebrew  camp  at  Miz- 
peh  to  solicit  his  services.  7-9.  Jeplitliali  said,  Did  not 
ye  liate  me  1 — He  gave  them  at  first  a  haughty  and  cold 
reception.  It  is  probable  that  he  saw  some  of  his  brothers 
among  the  deputies.  Jephthah  was  now  in  circumstances 
to  make  his  own  terms.  With  his  former  experience — he 
would  have  shown  little  wisdom  or  prudence  without 
binding  them  to  a  clear  and  specific  engagement  to  invest 
him  with  unlimited  authority,  the  more  especially  as  he 
was  about  to  imperil  his  life  in  their  cause.  Although 
^  ambition  might,  to  a  certain  degree,  have  stimulated  his 
ready  compliance,  it  is  impossible  to  overlooV  the  piety 
of  his  language,  which  creates  a  favourabU  impression 
that  his  roving  life,  in  a  state  of  social  manners  so  differ- 
ent from  ours,  was  not  incompatible  with  habits  of  per- 
sonal religion.  10,  11.  The  elders  of  Ijsrael  said  xinto 
Jephthali,  The  Liord  he  Avitness  hetwt  en  ns— Tlicir  offer 
being  accompanied  by  the  most  solenin  oath,  Jephthali 
intimated  his  acceptance  of  the  mission,  and  his  willing- 
ness to  accompany  them.  But  to  make  "assurance 
doubly  sure,"  he  took  care  tliat  the  pledge  given  by  the 
deputies  in  Tob  should  be  ratified  in  a  general  assembly 
of  the  people  at  Mizpeh — and  the  language  of  the  histo- 
rian, "Jephthali  uttered  all  his  words  before  the  Lord," 
seems  to  imply  that  his  inauguration  with  the  cha- 
racter and  extraordinary  office  of  judge  was  solemnized 
by  prayer  for  the  Divine  blessing,  or  some  religious 
ceremonial. 

12-28.  His  Embassy  to  the  King  of  Ammon.  13-38. 
Jephthah  sent  messengers  unto  the  king  of  the  cliU- 
dren  of  Ammon— This  first  act  in  his  judicial  capacity 
reflects  the  highest  credit  on  his  character  for  prudence 
and  moderation,  justice  and  humanity.  Tlie  bravest  offi- 
cers have  always  been  averse  to  war;  so  Jephthah,  whose 
courage  was  indisputable,  resolved  not  only  to  make  it 
clearly  appear  that  hostilities  were  forced  upon  him,  but 
to  try  measures  for  avoiding,  if  possible,  an  appeal  to 
arms  :  and  in  pursuing  such  a  course  he  was  acting  as  be- 
came a  leader  in  Israel  (Deuteronomy  20. 10-18).  13.  the 
king  of  Ammon  ans-wered,  Becanse  Israel  took  a-*vay 
/  my  land— (See  on  Deuteronomy  2. 19-37.)    The  subject  of 

quarrel  was  a  claim  of  right  advanced  by  the  Ammonite 
monarch  to  the  lands  which  the  Israelites  were  occupying. 
Jephthah's  reply  was  clear,  decided  and  unanswerable ; 
—first,  those  lands  were  not  in  the  possession  of  the  Am- 
naonites  when  his  countrymen  got  them,  and  that  they 
had  been  acquired  by  riglit  of  conquest  from  the  Amor- 
ites ;  secondly,  that  the  Israelites  had  now,  by  a  lapse  of 
300  years  of  undisputed  possession,  established  a  prescrip- 
tive right  to  the  occupation ;  and  thirdly,  having  received 
a  grant  of  them  from  the  Lord,  his  people  were  entitled  to 
maintain  their  right  on  the  same  principle  that  guided 
the  Ammonites  in  receiving,  from  their  god  Chemosh, 
the  territory  they  now  occupied.  This  diplomatic  state- 
ment, so  admirable  for  the  clearness  and  force  of  its  argu- 
ments, concluded  with  a  solemn  appeal  to  God  to  main- 
tain, by  the  issue  of  events,  the  cause  of  right  and  justice, 
as.  Hovrhelt  the  king  of  Ammon  liearkened  not  nnto 
the  words  of  Jephthah— His  remonstrances  to  the  ag- 
166 


gressor  were  disregarded,  and  war  being  inevitable,  prep- 
arations were  made  for  a  determined  resistance. 

29-31.  His  Vow.  39.  then  tlie  Spirit  of  the  Lord  earn* 
upon  Jephthah — The  calm  wisdom,  sagacious  fore- 
thought, and  indomitable  energy  which  he  Avas  enabled 
to  display,  were  a  pledge  to  himself  and  a  convincing  evi- 
dence to  his  countrymen,  that  ho  was  qualified  by  higher 
resources  than  his  own  for  the  momentous  duties  of  his 
office,  lie  passed  over  Gllead  and  Itlanasseh — The  prov- 
inces most  exposed  and  in  danger,  for  the  purpose  of 
levying  troops,  and  exciting  by  his  presence  a  wide- 
spread interest  in  tlie  national  cause.  Returning  to  the 
camp  at  Mizpeh,  he  ■'hence  began  his  march  against  the 
enemy,  and  there  ha  made  his  celebrated  vow,  in  accord- 
ance with  an  ancient  custom  for  generals  at  the  outbreak 
of  a  Avar,  or  on  the  eve  of  a  battle,  to  promise  the  god  of 
their  Avorship  a  costly  oblation,  or  dedication  of  somt- 
valuable  booty,  in  the  event  of  victory.  Voavs  were  in 
common  practice  also  among  the  Israelites.  They  were 
encouraged  by  the  Di\-ine  approval  as  emanating  from  a 
spirit  of  piety  and  gratitude,  and  rules  laid  doAA'n  in  the 
laAv  for  regulating  the  performance.  But  it  is  difficult  to 
bring  Jephthah's  a'oav  within  the  legitimate  range  (see  on 
Leviticus  27.  28).  31.  -whatsoever  cometh  forth  of  the 
doors  of  my  house  to  meet  me — This  evidently  points 
not  to  an  animal,  for  that  might  have  been  a  dog;  wliich, 
being  unclean,  Avas  unfit  to  be  offered ;  but  to  a  person, 
and  it  looks  extremely  like  as  if  he,  from  the  first,  con- 
templated a  human  sacrifice.  Bred  up  as  he  had  been, 
beyond  the  Jordan,  where  the  Israelitish  tribes,  far  from 
the  tabernacle,  Avere  looser  in  their  religious  sentiments, 
and  living  latterly  on  the  borders  of  a  heathen  country 
where  such  sacrifices  Avere  common,  it  is  not  improbable 
that  he  may  lia\'e  been  so  ignorant  as  to  imagine  that  a 
similar  immolation  Avould  be  acceptable  to  God.  His 
mind,  engrossed  Avith  the  prospect  of  a  contest,  on  the 
issue  of  Avhicli  the  fate  of  his  country  depended,  might,  • 
through  the  influence  of  superstition,  consider  the  dedi- 
cation of  the  object  dearest  to  him  the  most  likely  to  en- 
sure success,  sliall  surely  he  the  Lord's ;  and  (or)  I  -ivlU 
offer  It  up  for  a  hnnit  offering— The  adoption  of  the 
latter  particle,  Avhich  many  interpretei's  suggest,  intro- 
duces the  important  alternative,  that  if  it  Avere  a  person, 
the  dedication  Avould  be  made  to  the  service  of  the  sanc- 
tuary; if  a  proper  animal  or  thing,  it  would  be  offered  on 
the  altar.  ' 

32, 33.  He  Overcomes  the  Amsionites.  33.  Jephthah 
passed  over  to  the  children  of  Amnion,  and  the  Lord 
delivered  them  Into  his  hand— He  met  and  engaged 
them  at  Aroer,  a  town  in  the  tribe  of  Gad,  upon  the 
Arnon.  A  decisive  victory  crowned  the  arms  of  Israel, 
and  the  pursuit  was  continued  to  Abel  (plain  of  the  vine- 
yards), from  south  to  north,  over  an  extent  of  about  sixty 
miles.  34.  Jephthah  came  to  Mizpeh  unto  his  Iiouse, 
and,  behold,  his  daughter  came  out  to  meet  Iilni  ^i-ith 
tlmhrels  and  -\vltli  dances— The  return  of  the  A'ictors 
was  hailed,  as  usual,  by  the  joyous  acclaim  of  .1  female 
band  (1  Samuel  18.  6),  the  leader  of  Avhom  Avas  Jcp.ithah's 
daughter.  The  voav  was  full  in  his  mind,  and  it  is  evident  ' 
that  it  had  not  been  communicated  to  any  one,  othcrAvise 
precautions  would  doubtless  have  been  taken  to  place 
another  object  at  his  door.  The  shriek,  and  other  accom- 
paniments of  irrepressible  grief,  seem  to  indicate  that  her 
life  was  to  be  forfeited  as  a  sacrifice ;  the  nature  of  the  sac- 
rifice (Avhich  was  abhorrent  to  the  character  of  God)  and 
distance  from  the  tabernacle  does  not  suffice  to  overturn 
this  vicAv,  which  the  language  and  whole  strain  of  the  nar- 
rative plainly  support;  and  although  the  lapse  of  two 
months  might  be  supposed  to  have  afforded  time  for  re- 
flection, and  a  better  sense  of  his  duty,  there  is  but  too 
much  reason  to  conclude  that  he  was  Impelled  to  the 
fulfilment  by  the  dictates  of  a  pious  but  unenlightened 
conscience. 

CHAPTER    XII. 
Ver.  1-3.  The  Epheaimites  Quarrelling  with  Jeph- 
thah.   1.  The  men  of  E^phralm  gathered  themselveo 
together— ^e&.,  were  summoned,   and  ivent  nortli^vaxd 


QuMrrd  of  the  Ephraimites. 


JUDGES   XIII,  XIV. 


The  Birth  of  Sanism. 


—After  crossing  the  Jordan,  their  route  from  Ephraim 
was,  strictly  speaking,  in  a  north-easterly  direction,  to- 
wards Mizpeh.  they  said  unto  Jephtliali,  ^Vllerefore 
didst  tliou  not  call  wsT— This  is  a  fresh  development  of 
the  jealous,  rash,  and  irritable  temper  of  the  Ephraimites. 
The  ground  of  their  offence  now  was  their  desire  of  enjoy- 
ing the  credit  of  patriotism,  although  they  had  not  shared 
In  the  glory  of  victory,  a.  -^vlicii  I  called  yoii,  ye  de- 
livered me  not  out  of  tlielr  Iiands — The  straightforward 
answer  of  Jephthah  shows  that  their  charge  was  false; 
their  complaint  of  not  being  treated  as  confederates  and 
allies  entirely  without  foundation ;  and  their  boast  of  a 
ready  contribution  of  their  services  came  with  an  ill  grace 
from  people  who  had  purposely  delayed  appearing  till  the 
crisis  was  past.  3.  wlieii  I  saTV  tliat  ye  delivered  me 
not,  I  put  my  life  In  my  hands— A  common  form  of 
speech  in  the  East  for  undertaking  a  duty  of  Imminent 
peril.  This  Jephthah  had  done,  having  encountered  and 
routed  the  Ammonites  with  the  aid  of  his  Gileadite  vol- 
unteers alone;  and  since  the  Lord  had  enabled  him  to 
conquer  without  requiring  assistance  from  any  other 
tribe,  why  should  the  Ephraimites  take  offence  ?  They 
ought  rather  to  have  been  delighted  and  thankful  that  the 
war  had  terminated  without  their  incurring  any  labour 
and  danger. 

4-15.     DiSCEENEB  BY  THE  WOKD  SiBBOLETH,  ARE  SLAIX 

BY  THE  GiLEADiTES.  4.  the  men  of  Gllefed  smote  Epli- 
ralm,  becanse  they  said.  Ye  Glleadltes  are  fngltives  of 
Ephraim— The  remonstrances  of  Jephthah,  though  rea- 
sonable and  temperate,  were  not  only  ineffectual,  but  fol- 
lowed by  insulting  sneers  that  tlie  Gileadites  were  reck- 
oned both  by  the  western  Manassites  and  Ephraimites  as 
outcasts— the  scum  and  refuse  of  their  common  stock. 
This  was  addressed  to  a  peculiarly  sensitive  people.  A 
feud  immediately  ensued.  The  Gileadites,  determined  to 
chastise  this  public  affront,  gave  them  battle;  and  hav- 
ing defeated  the  Ephraimites,  chased  their  foul-mouthed 
but  cowardly  assailants  out  of  the  territory;  and  rushing 
to  the  fords  of  the  Jordan,  intercepted  and  slew  every  fu- 
gitive. The  method  adopted  for  discovering  an  Epliraim- 
ite  was  by  the  pronunciation  of  a  word  naturally  sug- 
gested by  the  place  where  thej"-  stood.  "Shibboleth," 
means  a  stream;  " Sibboleth,"  a  burden.  Tlie  Eastern 
tribe  had,  it  seems,  a  dialectical  provincialism  in  the 
sound  of  Shibboleth ;  and  the  Ephraimites  could  not  bring 
their  organs  to  pronounce  it.  7.  Jephthah  died — After  a 
government  of  six  years,  this  "mighty  man  of  valour" 
died ;  and  however  difficult  it  may  be  for  us  to  understand 
some  passages  in  his  history,  he  has  been  ranked  by  apos- 
tolic authority  among  the  worthies  of  the  ancient  church. 
He  was  followed  by  a  succession  of  minor  judges,  of  whom 
the  only  memorials  preserved  relate  to  the  number  of 
their  families  and  their  state. 


CHAPTER   XIII. 

Vcr.  I.  Israel  Serves  the  Philistines  Forty  Years. 
1.  the  liord  delivered  them  into  the  hand  of  the  Phil- 
istines forty  years— The  Israelites  were  represented  (ch. 
10. 6, 7)  as  having  fallen  universally  into  a  state  of  gross 
and  confirmed  idolatry,  and  in  chastisement  of  this  great 
apostasy  the  Lord  raised  up  enemies  that  harassed  them 
In  various  quarters,  especially  the  Ammonites  and  Phil- 
istines. The  invasions  and  defeat  of  the  former  were  nar- 
rated in  the  two  chapters  Immediately  preceding  this; 
and  now  the  sacred  historian  proceeds  to  describe  the  in- 
roads of  the  latter  people.  Tlic  period  of  Philistine  as- 
cendency comprised  forty  years,  reckoning  from  the  time 
of  Elon  till  the  death  of  Samson. 

2-10.  An  Angel  Appears  to  Manoah's  Wife.  3.  Zo- 
rah-ADanite  town  (.Joshua  15. 33)  lying  on  the  common 
boundary  of  Judah  and  Dan,  so  that  it  was  near  the  Phil- 
istine border.  3.  the  angel  of  the  liord— The  messenger 
of  the  covenant,  the  Divine  personage  who  made  so  many 
remarkable  appearances  of  a  similar  kind  already  de- 
scribed. 5.  thon  Shalt  conceive  and  hear  a  son— This 
predicted  child  being  to  be  a  Nazarlte,  the  mother  was, 


for  the  sake  of  her  promised  offspring,  required  to  pi'ac- 
tice  the  rigid  abstinence  of  the  Nazarlte  law  (see  on  Nnm* 
bers  6.  3).  lie  shall  hegin  to  deliver  Israel  owt  of  the 
hands  of  the  Philistines— A  prophecy  encouraging  to  a 
patriotic  man ;  the  terms  of  it,  however,  indicated  that 
the  period  of  deliverance  was  still  to  be  distant.  G-8. 
then  Manoah  entreated  the  Lord — On  being  informed 
by  his  wife  of  the  welcome  intimation,  the  husband  made 
it  the  subject  of  earnest  prayer  to  God ;  and  this  is  a  re- 
markable instance,  indicative  of  the  connection  which 
God  has  established  between  prayer  and  the  fulfilment  of 
His  promises. 

11-14.  The  Angel  Appears  to  Manoah.  11.  Art  thou 
the  man  that  spakest  unto  the  woman  1 — Manoah's  in- 
tense desire  for  the  repetition  of  the  angel's  visit  was 
prompted  not  by  doubts  or  anxieties  of  any  kind,  but  was 
the  fruit  of  lively  faith,  and  of  his  great  anxiety  to  follow 
out  the  Instructions  given.  "  Blessed  was  he  who  had  not 
seen,  yet  had  believed." 

15-23.  Manoah's  Sacrifice.  15.  Manoah  said  unto 
the  angel,  I  pray  thee,  let  us  detain  thee,  until  we 
shall  have  made  ready  a  hid— The  stranger  declined  the 
Intended  hospitality,  and  intimated  that  if  the  meat  were 
to  be  an  offering,  it  must  be  presented  to  the  Lord.  Ma- 
noah needed  this  instruction,  foV  his  purpose  was  to  offer 
the  prepared  viands  to  him,  not  as  the  Lord,  but  as  what 
he  Imagined  him  to  be,  not  even  an  angel  (v.  10),  but  a 
prophe*.  or  merely  human  messenger.  It  was  on  this  ac- 
count, and  not  as  rejecting  Divine  honours,  that  he  spoke 
in  this  manner  to  Manoah.  The  angel's  language  was 
exactly  similar  to  that  of  our  Lord  (Matthew  19. 17).  IT, 
Manoah  said  unto  tlie  angel,  'What  Is  tliy  name  T — 
Manoah's  request  elicited  the  most  unequivocal  proofs  of 
the  divinity  of  his  supernatural  visitor — in  his  name  "se- 
cret" (in  the  Marg.  wonderful),  and  in  the  miraculous 
flame  that  betokened  the  acceptance  of  the  sacrifice. 

24,  25.  Samson  Born.  34.  tlie  vi-oman  hare  a  son,  and 
called  his  name  Samson — The  birth  of  this  child  of 
promise,  and  the  report  of  the  important  national  services 
he  was  to  render,  must,  from  the  first,  have  made  him  an 
object  of  peculiar  Interest  and  careful  instruction.  35. 
the  Spirit  of  God  hegan  to  move  him  at  times — Not, 
proljably,  as  it  moved  the  prophets,  who  were  charged 
with  an  inspired  message,  but  kindling  in  his  j^outhful 
bosom  a  spirit  of  high  and  devoted  patriotism.  Eshtaol 
—The  free  city.  It  as  well  as  Zorah  stood  on  the  border 
between  Judah  and  Dan. 


CHAPTEE   XIV. 

Ver.  1-5.  Samson  Desires  a  Wife  of  the  Philistines. 
1.  Tlmnath— now  Tibna,  about  three  miles  from  Zorah, 
his  birth-place,  saw  a  woman  .  .  .  of  the  Philistines  j 
and  told  his  father  and  his  motlier,  and  said,  Get  her 
for  me  to  wife— In  the  East  parents  did,  and  do  in  many 
cases  still,  negotiate  the  marriage  alliances  for  their  sons. 
During  their  period  of  ascendency,  the  Philistine  in- 
vaders had  settled  in  the  towns,  and  the  intercourse  be- 
tween them  and  the  Israelites  was  often  of  such  a  friendly 
and  familiar  character  as  to  issue  in  matrimonial  rela- 
tions. Moreover,  the  Philistines  were  not  in  the  number 
of  the  seven  devoted  nations  of  Canaan — with  whom  tlie 
law  forbade  them  to  marry.  3.  Is  there  never  a -woman 
among  tlie  daughters  of  tliy  brethren — i.  e.,  of  thine 
own  tribe- aDanitewoman.  Samson  said.  Get  lier  for 
me,  for  she  pleaseth  me  well— lit.,  "  she  is  right  in  mine 
eyes"— not  by  her  beautiful  countenance  or  handsome 
figure,  but  right  or  fit  for  his  purpose.  And  tliis  throws 
light  on  the  historian's  remark  In  reference  to  tlie  resist- 
ance of  his  parents :  "they  knew  not  that  It  was  of  the 
Lord  that  he  sought  an  occasion  against  the  Philistines" 
—rather  from  the  Philistines — originating  on  their  side. 
The  Lord,  by  a  course  of  retributive  proceedings,  was 
about  to  destroy  the  Philistine  power,  and  the  means 
which  he  meant  to  employ  was  not  the  forces  of  a  numer- 
ous army,  as  in  the  case  of  the  preceding  Judges,  but  the 
miraculous  prowess  of  the  single-b  \,nded  champion  of  Is- 

167 


Samson's  Marriage  and  Riddle. 


JUDGES  XV. 


He  Burns  the  Philistines'  Com. 


rael.  In  these  circumstances,  the  provocation  to  hostili- 
ties could  only  spring  out  of  a  private  quarrel,  and  this 
marriage  scheme  was  doubtless  suggested  by  the  secret 
influence  of  the  Spirit  as  the  best  way  of  accomplisliing 
the  intended  result. 

6-9.  He  Kills  a  Lion.  5-9.  a  young  liom—IIeb.,  a 
lion  in  the  pride  of  liis  youthful  prime.  The  wild  moun- 
tain passes  of  Judah  were  the  lairs  of  savage  beasts,  and 
most  or  all  the  "lions"  of  Scripture  occur  in  tliat  wild 
country.  His  rending  and  killing  the  shaggy  monster, 
without  any  weapon  in  his  hand,  were  accomplished  by 
that  superhuman  courage  and  strength  which  the  occa- 
sional influences  of  the  Spirit  enabled  him  to  put  forth, 
and  by  the  exertion  of  which,  in  such  private  incidental 
circumstances,  he  was  gradually  trained  to  confide  in 
them  for  the  more  public  work  to  which  he  was  destined. 
T.  lie  -went  dovrn  and  talked  witli  tlie  ^voxnan — the  in- 
tercourse between  the  youth  of  diflerent  sexes  is  extremely 
rare  and  limited  in  the  East,  and  generally  after  they  are 
betrothed.  8.  after  a  time  lie  returned  to  talse  Iier — 
probably  after  the  lapse  of  a  year  — tiie  usual  interval 
between  the  ceremonies  of  betrothal  and  marriage.  It 
was  spent  by  the  bride  elect  with  her  parents  in  prepara- 
tion for  the  nuptials— and  at  the  proper  time  the  bride- 
groom returned  to  take  her  home,  lie  turned  aside  to 
gee  tlie  carcass  of  tlie  lion  ;  and,  lieliold,  tlicre  was  a 
swarm  of  'been  and  honey  in  tlie  carcass  of  tlie  lion — 
In  such  a  climate,  the  myriads  of  insects,  and  the  ravages 
of  birds  of  prey,  together  with  the  influences  of  the  solar 
rays,  would,  in  a  few  months,  put  the  carcass  in  a  state 
inviting  to  such  cleanly  animals  as  bees. 

10,11.  His  Makkiage  Feast.  10.  liis  fatlier  went 
down — the  father  is  mentioned  as  the  head  and  repre- 
sentative of  Samson's  relatives.  Samson  made  tliere  a 
feast— the  wedding  festivity  lasted  a  v/eck.  The  nien  and 
women  were  probably  entertained  in  separate  apart- 
ments—the bride,  with  her  female  relatives,  at  her  pa- 
rents' house;  Samson,  in  some  place  obtained  for  the 
occasion,  as  he  was  a  stranger.  A  large  number  of  para- 
nyraphs,  or  "friends  of  the  bridegroom,"  furnished,  no 
doubt,  by  the  bride's  family,  attended  his  party,  osten- 
sibly to  honour  the  nuptials,  but  really  as  spies  on  his 
proceedings. 

la-lS.  His  Riddle.  12-18.  I  will  putfortli  a  riddle- 
riddles  are  a  favourite  Oriental  amusement  at  festive 
entertainments  of  this  nature,  and  rewards  are  offered 
to  those  who  give  the  solution.  Samson's  riddle  related 
to  honey  got  in  the  lion's  carcass.  The  prize  he  offered 
was  thirty  sindinim,  or  shii-ts,  and  thirty  changes  of  gar- 
ments, probably  woollen.  Three  days  were  passed  in 
vain  attempts  to  unravel  the  enigma.  The  festive  week 
was  fast  drawing  to  a  close,  when  they  secretly  enlisted 
the  services  of  the  new-married  wife,  who  having  got  the 
secret,  revealed  it  to  her  friends.  If  ye  liad  not  plouglicd 
-ivltli  my  heifer,  ye  liad  not  found  out  my  riddle— a 
metaphor  borrowed  from  agricultural  pursuits,  in  which 
not  only  6xen  but  cows  and  heifers  were,  and  continue  to 
be,  employed  in  dragging  the  plough.  Divested  of  meta- 
phor, the  meaning  is  taken  by  some  in  a  criminal  sense, 
but  probably  bears  no  more  than  that  they  had  resorted  to 
the  aid  of  his  wife— an  unworthy  expedient,  which  might 
have  been  deemed  by  a  man  of  less  noble  spirit  and  gen- 
erosity as  releasing  him  from  the  obligation  to  fulfil  his 
bargain. 

19,  20.  He  Slays  Thirty  Philistines.  19,  20.  went 
to  Askelon,  and  slew  tliU-ty  men— This  t©wn  was  about 
twenty-four  miles  west  by  south-west  from  Timnath ;  and 
his  selection  of  this  place,  which  was  dictated  by  the 
Divine  Spirit,  was  probably  owing  to  its  bitter  hostility 
to  Israel,  tools  their  spoil— the  custom  of  stripping  a 
slain  enemy  was  unknown  in  Hebrew  warfare.  20. 
Samson's  -^vlfe  -^vas  given  to  his  companion,  tvhom 
he  used  as  his  firlend— i.  e.,  "the  friend  of  the  bride- 
groom," who  was  the  medium  of  communicating  during 
the  festivities  between  him  and  his  bride;  and  whose 
acceptance  of  her  hand,  therefore,  was  an  act  of  base 
treachery,  that  could  not  fail  to  provoke  the  just  resent- 
ment of  Samson. 
168 


CHAPTER    XV. 

Ver.  1, 2.  Samson  is  Denied  His  Wife.  l.  in  the 
time  of -^vlieat  harvest — i.  <?.,  about  the  end  of  our  April, 
or  the  beginning  of  our  May.  The  shocks  of  grain  were 
tlien  gathered  into  heaps,  and  lying  on  the  field  or  on  the 
threshing-floors.  It  was  the  dry  season,  dry  far  beyond 
our  experience,  and  the  grain  in  a  most  combustible  state. 
Samson  visited  his  -wife  -^vith  a  kid — It  is  usual  for  a 
visitor  in  tlie  East  to  carry  some  present;  in  this  case,  it 
might  be  not  only  as  a  token  of  civility,  but  of  reconcilia- 
tion, he  said— f.  e.,  to  himself.  It  was  his  secret  purpose. 
into  tlie  chainhcr — The  female  apartments  or  harem.  2. 
lier  father  said,  I  verily  thouglit  that  thou  liadst  ut- 
terly hatetl  her— This  allegation  was  a  mere  sham- a 
flimsy  pretext  to  excuse  his  refusal  of  admittance.  The 
proposal  he  made  of  a  marriage  with  her  younger  sister 
was  but  an  insult  to  Samson,  and  one  which  it  was  un- 
lawful for  an  Israelite  to  accept  (Leviticus  18. 18). 

S-8.  He  Burns  the  Philistines'  Corn.  3.  Samson 
said,  9fo~«v  shall  I  be  more  blameless  tlian  tlie  Philis- 
tines—This nefarious  conduct  provoked  the  hero's  just 
indignation,  and  he  resolved  to  take  signal  vengeance. 
4.  Avcnt  and  caught  three  Iiundx'ed  foxes  —  Kather 
jackals;  an  animal  between  a  wolf  and  a  fox,  which,  un- 
like our  fox,  a  solitary  creature,  prowls  in  large  packs  or 
herds,  and  abounds  in  the  mountains  of  Palestine.  Tlie 
collection  of  so  great  a  number  would  require  both  time 
and  assistance,  took  fire-brands— Torches  or  matches, 
which  would  burn  slowly,  retaining  the  fire,  and  blaze 
fiercely  when  blown  by  the  wind.  He  put  'two  jackals 
together,  tail  by  tail,  and  fastened  tightly  a  fire-match 
between  them.  At  nightfall  he  lighted  the  fire-brand, 
and  sent  each  pair  successively  down  from  the  hills, 
into  the  "Shefala,"  or  plain  of  Philistia,  lying  on  the 
borders  of  Dan  and  Judah,  a  rich  and  extensive  corn 
district.  The  pain  caused  by  the  fire  would  make  the 
animals  toss  about  to  a  wide  extent,  kindling  one  great 
conflagration;  but  no  one  could  render  assistance  to  his 
neighbour:  the  devastation  was  so  general,  the  panic 
would  be  so  great.  6.  -who  hath  done  this — Tlie  author 
of  this  outrage,  and  the  cause  that  provoked  such  an  ex- 
traordinary retaliation,  soon  became  known;  and  the 
sufierers,  enraged  by  the  destruction  of  their  crops,  rush- 
ing witli  tumultuous  fury  to  the  house  of  Samson's  wife, 
"  burnt  her  and  her  father  with  fire."  This  was  a  remark- 
able retribution.  To  avoid  this  menace,  she  had  betrayed 
her  husband;  and  by  that  unprincipled  conduct,  eventu- 
ally exposed  herself  to  the  horrid  doom  which,  at  the 
sacrifice  of  conjugal  fidelity,  she  had  sought  to  escape. 
7,  Samson  said,  Tliougli  ye  have  done  tills,  yet  ■%vill 
I  be  avenged  of  you— By  that  act  the  husbandnien  had 
been  the  instruments  in  avenging  his  private  and  per- 
sonal wrongs.  But  as  a  judge,  divinely  appointed  to  de- 
liver Israel,  his  work  of  retribution  was  not  yet  accom- 
plished. 8.  smote  them  hip  and  thigh — A  proverbial 
expression  for  a  merciless  slaughter. 

9-13.  He  is  Bound  by  the  Men  of  Judah,  and  De- 
livered TO  THE  Philistines.  8.  he  -went  do^'»-n  and 
dwelt  in  the  top  of  the  rock  Etam  — Rather  went 
down  and  dwelt  in  the  cleft— i.  e.,  the  cave  or  cavern  of  the 
"cliff"  Etam.  9.  then  the  PhUistines  went  up— to  the 
high  land  of  Judah^  and  spread  tliemselves  in  Lehl — 
Now  El-Lekieli,  abounding  Avith  limestone  cliffs;  the 
sides  of  which  are  perforated  with  caves.  The  object  of 
the  Philistines  in  this  expedition  was  to  apprehend  Sam- 
son, in  revenge  for  the  great  slaughter  he  had  committed 
on  their  people.  With  a  view  of  freeing  his  own  country- 
men from  all  danger  from  the  infuriated  Philistines,  he 
allowed  himself  to  be  bound  and  surrendered  a  fettered 
prisoner  into  tlieir  power.  Exulting  with  joy  at  the  near 
prospect  of  riddance  from  so  formidable  an  enemy,  they 
went  to  meet  him.  But  by  a  sudden  illapse  of  the  Spirit 
he  exerted  his  superhuman  strength,  and  finding  a  new 
(or  moist)  jawbone  of  an  ass,  he  laid  hold  of  it,  and  with 
no  other  weapon,  slew  a  thousand  men  at  a  place  which 
he  called  Ramath-lehi— i.  e.,  the  hill  of  the  jawbone.  16. 
witli  the  Jawbone  of  an  ass,  heaps  upon  heaps,  with 


RAirr.r.ii,  ox  tiir  ,st"t'rosKn  site  of  arimatiiea. 


Delilah  Betrays  Samson. 


JUDGES  XVI. 


He  is  Overcome,  and  his  Death. 


tlie  jaw  of  ai»  ass  Ixave  I  slaiu  a  tUousand  men— The 
inadequacy  of  the  weapon  plauily  shows  this  to  iiave 
beeu  a  miraculous  feat,  "  a  case  of  supernatural  strengtli," 
just  as  tlie  gift  of  prophecy  is  a  case  of  supernatural 
knowledge  [Cualjieiis.]  19.  a  liollo^v  place  in  tlie  ja^v 
— In  Lehi— taking  tlie  word  as  a  proper  noun,  marking 
the  place,  tliere  came  •tvatcr  tliereout ;  and  ■\Tlien  lie 
liad  drunk  Iiis  spirit  came  again  —  His  strength,  ex- 
hausted by  the  violent  and  long-continued  exertion,  was 
recruited  by  the  refreshing  draught  from  the  spring;  and 
It  was  called  En-hakkore,  the  "supplication  Avell,"  a 
name  which  records  the  piety  of  this  heroic  champion, 

CHAPTER    XVI. 

Ver.  1-3,  1.  Samson  Carries  away  the  Gates  of 
Gaza.  Gaza— Now  Guzzah,  tlie  capital  of  the  largest  of 
the  five  Philistine  principal  cities,  about  fifteen  miles 
south-west  of  Ashkelon.  The  object  of  this  visit  to  tiiis 
city  is  not  recorded,  and  unless  he  had  gone  in  disguise, 
it  was  a  ptu'ilous  exposure  of  his  life  in  one  of  the  ene- 
my's strongholds.  It  soon  transpired  that  he  was  there; 
and  it  was  immediately  resolved  to  secure  him,  but  deem- 
ing themselves  certain  of  their  pi'ey,  the  Gazites  deferred 
the  execution  of  their  measure  till  the  morning.  3.  Sam- 
son arose  at  midnigUt,  and  took  tHe  doors  of  tUe  gate 
of  tUe  city— A  ruinous  pile  of  masonrj'  is  still  pointed 
out  as  the  site  of  the  gate.  It  was  probably  a  part  of  the 
town  wall,  and  as  this  ruin  is  "toward  Hebron,"  there  is 
no  improbabilitj^  in  the  tradition,  carried  tlicm  up  to 
the  top  of  an  Iiill,  that  is  bcfoi-c  Hebron— Tliat  hill  is 
El-JIontar ;  but  by  Hebron  in  this  passage  is  meant  "the 
mountains  of  Hebron;"  for  otherwise  Samson,  had  he 
run  niglit  and  day  from  the  time  of  his  flight  from  Gaza, 
could  only  have  come  on  the  evening  of  tlie  following  day 
within  sight  of  the  city  of  Hebron.  The  city  of  Gaza  was, 
in  those  days,  probably  not  less  than  three-quarters  of  an 
hour  distant  from  El-Moutar.  To  have  climbed  to  the 
lop  of  this  hill  with  the  ponderous  doors  and  their  bolts 
on  his  sliouklers,  through  a  road  of  thick  sand,  was  a  feat 
which  none  but  a  Samson  could  have  accomplished.  [Van 
DE  Velde.] 

4-lt.  Delilah  Corrupted  by  the  Philistines.  4.  he 
luv-ed  a  Avoman  in  the  valley  of  Sorek — The  situation 
of  this  place  is  not  known,  nor  can  the  character  of  De- 
lilah bo  clearly  ascertained.  Her  abode,  her  mercenary 
character,  and  her  heartless  blandishments  allbrd  too 
much  reason  to  believe  she  was  a  profligate  woman.  5. 
the  lords  of  the  Philistines — the  five  rulers  deemed  no 
means  beneath  their  dignity  to  overcome  this  national 
enemy.  Kutice  him,  and  see  ■wherein  lids  great 
strength  lleth— They  probably  imagined  that  he  carried 
Bonie  amulet  about  his  person,  or  was  in  the  possession 
of  some  important  secret  by  which  lie  had  acquired  such 
herculean  strength;  and  they  bribed  Delilah,  doul)tless 
by  a  large  reward,  to  discover  it  for  them.  She  undertook 
the  service,  and  made  several  attempts,  plying  all  her 
arts  of  persua.sion  or  blandishment  in  his  soft  and  coin- 
municallve  moods,  to  extract  his  secret.  7.  Samson  s.aid, 
Bind  me  with  seven  green  witlis— Vine  tendrils,  pliant 
twigs,  or  twists  made  of  crude  vegetable  stalks  are  used 
in  many  Eastern  countries  for  ropes  at  the  present  day. 
8.  Mhe  bound  him  with  them— probably  in  a  sportive 
manner,  to  try  whether  he  was  jesting  or  in  earnest.  9. 
Uiere  were  men  lying  In  wait,  abiding  in  the  cham- 
her— The  Jlcb.,  literally  rendered,  is,  "  in  the  inner  or  most 
secret  part  of  the  house."  10.  And  Delilah  said— To 
avoid  exciting  suspicion,  she  must  have  allowed  some 
time  to  elapse  before  making  this  renewed  attempt.  13. 
new  roptB— It  is  not  said  of  what  material  they  were 
formed;  but  from  their  being  dried,  it  is  probable  they 
were  of  twigs,  like  the  former.  The  Ileb.  intimates  that 
they  were  twisted,  and  of  a  thick,  strong  description. 
13.  If  Uiou  wcavest  the  seven  locks  of  my  hcatl—braids 
or  tresses.  Into  which,  like  many  in  the  East,  he  chose  to 
plait  his  liair.  Working  at  the  loom  was  a  female  em- 
ployment ;  and  Delilah's  appears  to  have  been  close  at 
Land.     It  was  of  a  very  simple  construction ;  the  woof 


was  driven  into  the  warp,  not  by  a  reed,  but  by  a  wooden 
spatula ;  the  extremity  of  the  web  was  fastened  to  a  pin 
or  stake  fixed  in  the  wall  or  ground;  and  while  Delilah 
sat  squatting  at  her  loom,  Samson  lay  stretched  on  the 
floor,  with  his  head  reclining  on  lier  lap— a  position  very 
common  in  the  East,  ivent  a^vay  -witli  the  pin  of  tlxe 
beam,  and  with  tlie  web — i.  e.,  the  whole  weaving  ap- 
paratus. 

15-2y.  He  is  Overcome.  15-30.  she  pressed  him  daily 
with  her  -words  —  Though  disappointed  and  mortified, 
tills  vile  woman  resolved  to  persevere;  and  conscious 
how  completely  he  was  enslaved  by  his  passion  for  iier,  she 
assailed  him  with  a  succession  of  blandishing  arts,  till 
she  at  length  discovered  tlie  coveted  secret.  17.  If  I  be 
shaven,  my  strength  will  go  from  me — His  herculean 
powers  did  not  arise  from  his  hair,  but  from  his  peculiar 
relation  to  God  as  a  Nazarite.  His  unsliorn  locks  were  a 
sign  of  his  Nazaritism,  and  a  pledge  on  the  part  of  God 
that  his  supernatural  strength  would  be  continued.  19. 
she  called  for  a  man,  and  canscd  him  to  sliave  off  the 
seven  locks  of  his  head  —  It  is  uncertain,  however, 
whether  the  ancient  Hebrews  cut  off  the  hair  to  the  same 
extent  as  Orientals  now.  The  M'ord  employed  is  some- 
times the  same  as  that  for  shearing  sheep,  and  therefore 
the  instrument  might  be  only  scissors.  30.  He  -wist  not 
that  the  Lord  ^vas  departed  from  him— what  a  liumil- 
iating  and  painful  spectacle!  Deprived  of  the  Divine  in- 
fluences— tlegraded  in  his  character— and  yet,  tlirougli  the 
infatuation  of  a  guilty  passion,  scarcely  awake  to  the 
wretchedness  of  his  fallen  condition  ! 

21,  22.  The  Philistines  Took  him  and  Put  out  his 
Eyes.  31.  the  Pliilistines  took  him  and  put  out  liia 
eyes— To  this  cruel  privation  prisoners  of  rank  and  conse- 
quence have  commonly  been  subjected  in  the  East,  and 
the  punishment  is  inflicted  in  various  ways,  by  scooping 
out  the  eyeballs,  by  piercing  the  eye,  or  destrojnng  the 
sight  by  holding  a  red-hot  iron  before  the  ej^es.  His  se- 
curity was  made  doubly  sure  by  his  being  bound  with 
letters  of  brass  (copper),  not  of  leather,  like  other  captives 
he  did  grind  in  the  prison-house — This  grinding  with 
hand  mill-stones  being  the  employment  of  menials,  he 
Avas  set  to  it  as  the  deepest  degradation.  33.  Howbeit  his 
Iiair  began  to  grow  again — It  is  probable  that  he  had 
now  reflected  on  his  folly;  and  becoming  a  sincere  peni- 
tent, renewed  his  Nazarite  vow.  "  His  hair  grew  together 
with  his  repentance,  and  his  strength  with  his  hairs." 
[Bishop  Hall.] 

23-25.  Their  Feast  to  Dagon.  33.  the  lords  of  the 
Philistines  gathered  to  olF^r  a  great  sacrifice  to  Dagon 
— It  was  a  common  practice  in  heathen  nations,  on  tte 
return  of  their  solemn  religious  festivals,  to  bring  forth 
their  war  prisoners  from  their  places  of  confinement  or 
slavery,  and,  in  heaping  on  them  every  species  of  in- 
dignity, ofTer  their  grateful  tribute  to  tlie  gods  by  wliost* 
aid  tliey  had  triumphed  over  their  enemies.  Dagon  was, 
a  sea-idol,  usually  represented  as  having  the  head  and 
upper  parts  human,  while  the  rest  of  the  body  resembled 
a  fish. 

26-31.  His  Death.  37.  there  were  upon  the  roof 
about  three  thousand  men  and  women  that  beheld 
while  Samson  made  sport— This  building  seems  to  have 
been  similar  to  the  spacious  and  open  amphitheatres 
well  known  among  the  Romans,  and  still  found  in  many 
countries  of  the  East.  They  are  built  wholly  of  wood. 
The  standing-place  for  the  spectators  is  a  wooden  floor 
resting  upon  two  pillars  and  rising  on  an  Inclined  plane, 
so  as  to  enable  all  to  have  a  view  of  the  area  in  the  centre. 
In  the  middle  there  are  two  large  beams,  on  which  the 
whole  weight  of  the  structure  lies,  and  these  beams  are 
supported  by  two  pillars  placed  almost  close  to  each 
other,  so  that  when  these  are  unsettled  or  displaced,  the 
whole  pile  must  tumble  to  the  ground.  38.  Samson 
called  unto  the  liord— His  penitent  and  prayerful  spirit 
seems  clearly  to  indicate  that  this  meditated  act  was  not 
that  of  a  vindictive  suicide,  and  that  he  regarded  him- 
self as  putting  forth  his  strength  in  his  capacity  of  a 
public  magistrate.  He  must  be  considered,  in  fact,  aa 
dying  for  his  country's  cause,  and  his  death  was  not  de- 

169 


Micah  Sets  up  Idolatry. 


JUDGES  XVII,  XVIII. 


The  Danites  Seek  an  Inheritance 


signed  or  sought,  except  as  it  might  be  the  inevitable 
consequence  of  his  great  effort.  His  prayer  must  have 
been  a  silent  ejaculation,  and,  from  its  being  revealed  to 
the  historian,  approved  and  accepted  of  God.  31.  Then 
Ills  brethren,  and  all  the  lionse  of  lilg  fatUer  came 
doTTu  and  took  him,  and  brought  him  np,  and  burled 
him— This  awful  catastrophe  seems  to  have  so  completely 
paralyzed  the  Philistines,  that  they  neither  attempted  to 
prevent  the  removal  of  Samson's  corpse,  nor  to  molest 
the  Israelites  for  a  long  time  after.  Thus  the  Israelitish 
hero  rendered  by  his  strength  and  courage  signal  services 
to  his  country,  and  was  always  regarded  as  the  greatest 
of  its  champions.  But  his  slavish  subjection  to  the  domi- 
nation of  his  passions  was  unworthy  of  so  great  a  man, 
and  lessens  our  respect  for  his  character.  Yet  he  is 
ranked  among  the  ancient  worthies  who  maintained  a 
firm  faith  in  God  (Hebrews  11.  32). 

CHAPTER   XVII. 

Ver.  1-4.  Micah  Restoring  the  Stolen  Money  to 
HIS  Mother,  She  makes  Images.  1.  a  man  of  Mount 
Ephralm---t.  e.,  the  mountainous  parts  of  Ephraim.  This 
and  the  other  narratives  that  follow  form  a  miscellaneous 
collection,  or  appendix  to  the  Book  of  Judges ;  belonging 
to  a  period  when  the  Hebrew  nation  was  in  a  greatly  dis- 
ordered and  corrupt  state.  This  episode  of  Micah  is  con- 
nected with  ch.  1,  34,  and  it  relates  to  his  foundation  of  a 
small  sanctuary  of  his  own— a  miniature  representative 
of  the  Shiloh  tabernacle— which  he  stocked  with  images 
modelled  probably  in  imitation  of  the  ark  and  cherubim. 
Micah  and  his  mother  were  sincere  in  their  intention  to 
honour  God.  But  their  faith  was  blended  with  a  sad 
amount  of  ignorance  and  delusion.  The  divisive  course 
thej'  pursued,  as  well  as  the  Avill-worship  they  practised, 
subjected  the  perpetrators  to  the  penalty  of  death.  3.  a 
graven  Image  and  a  molten  Image— The  one  carved 
from  a  block  of  wood  or  stone,  to  be  plated  over  with 
silver;  the  other,  a  figure  formed  of  the  solid  metal  cast 
into  a  mould.  It  is  observable,  liowever,  that  only  200 
shekels  were  given  to  the  founder ;  and  probably  the  ex- 
pense of  making  two  such  figures  of  silver,  with  their 
appurtenances  (pedestals,  bases,  &c.),  might  easily  cost, 
in  those  days,  200  shekels,  which,  at  2s.  4d.  each,  is  about 
£23 ;  a  sum  not  adequate  to  the  formation  of  large  statues. 
[Taylor's  Fragment.]  5.  the  man  Micah  had  a  house 
of  gods— Hebrew,  a  house  of  God — a  domestic  chapel,  a 
private  religious  establishment  of  his  own.  an  ephod— 
(See  on  Exodus  28.4.)  Teraphlm— Tutelary  gods  of  the 
household  (see  on  Genesis  31. 19,  30).  consecrated  one  of 
his  sons,  -who  became  his  priest — The  assumption  of 
the  priestly  office  by  any  one  out  of  the  family  of  Aaron 
was  a  direct  violation  of  the  Divine  law  (Numbers  3. 10; 
16.17;  Deuteronomy  21.5;  Hebrews  5.4).  6.  every  man 
did  that  -^vhich  -was  right  In  his  own  eyes — From  want 
of  a  settled  government,  there  was  no  one  to  call  him  to 
account.  No  punishment  followed  any  crime.  7.  Beth- 
lehem-judah — So  called  in  contradistinction  to  a  town 
of  the  same  name  in  Zebulun  (Joshua  19.15).  of  the 
family  {i.  e.,  tribe)  of  Judah— Men  of  the  tribe  of  Levi 
might  connect  themselves,  as  Aaron  did  (Exodus  6.23), 
by  marriage  with  another  tribe;  and  this  young  Levite 
belonged  to  the  tribe  of  Judah,  by  his  mother's  side, 
which  accounts  for  his  being  in  Bethlehem,  not  one  of 
the  Levitical  cities.  8.  the  man  departed  to  sojourn 
■where  he  could  find  a  plac« — A  competent  provision 
being  secured  for  every  member  of  the  Levitical  order, 
!iis  wandering  about  showed  him  to  have  been  a  person 
of  a  roving  disposition  or  unsettled  habits.  In  the  course 
of  his  journeying  he  came  to  the  house  of  Micah,  who, 
on  learning  what  he  was,  engaged  his  permanent  ser- 
vices. 10.  Micah  said  unto  Iiim,  D'well  -witli  me,  be 
unto  me  a  father— A  spiritual  father,  to  conduct  the  re- 
ligious services  of  my  establishment;  he  was  to  receive, 
in  addition  to  his  board,  a  salary  of  ten  shekels  of  silver, 
equal  to  25s.  a  year,  a  suit  of  apparel— Not  only  dress 
for  ordinary  use,  but  vestments  suitable  for  the  discharge 
of  his  priestly  functions.  13.  Itlicah  consecrated  the 
170 


Lievlte — Hebrew,  filled  his  hand.  Tliis  act  of  consecra- 
tion was  not  less  unlawful  for  Micah  to  perform  than  for 
this  Levite  to  receive  (see  on  ch.  IS.  30).  13.  no-*v  I  knotv 
that  the  Lord  -will  do  me  good — The  removal  of  his  son, 
followed  by  the  installation  of  this  Levite  into  the  priestly 
office,  seems  to  have  satisfied  his  conscience,  that  by  what 
he  deemed  the  orderly  ministrations  of  religion  he  would 
prosper.  This  expression  of  his  hope  evinces  the  united 
influence  of  ignorance  and  superstition. 

CHAPTER    XVIII. 

Ver.  1-2G.  The  Danites  Seek  Out  an  Inheritance. 
1-6.  In  tliose  days  the  Danites  sought  them  an  in- 
heritance to  d-\vell  In  —  The  Danites  had  a  territory 
assigned  them  as  well  as  the  other  tribes.  But  either 
through  indolence,  or  a  lack  of  energy,  they  did  not 
acquire  the  full  possession  of  their  allotment,  but  suf- 
fered a  considerable  portion  of  it  to  be  wrested  out  of 
their  hands  by  the  encroachments  of  their  powerful 
neighbours,  the  Philistines:  and,  in  consequence,  being 
straitened  for  room,  a  considerable  number  resolved  on 
trying  to  effect  a  new  and  additional  settlement  in  a 
remote  part  of  the  land.  A  small  deputation  being  de- 
spatched to  reconnoitre  the  country,  arrived  on  their 
progress  northward  at  the  residence  of  Micah;  and  re- 
cognizing his  priest  as  one  of  their  former  acquaint- 
ances, or  perhaps  by  his  provincial  dialect,  they  eagerly 
enlisted  his  services  in  ascertaining  the  result  of  their 
present  expedition.  His  answer,  though  apparently 
promising,  was  delusive,  and  really  as  ambiguous  as 
those  of  the  heathen  oracles.  This  application  brings 
out  still  more  clearly  and  fully  than  the  schism  of  Micah 
the  woeful  degeneracy  of  the  times.  The  Danites  ex- 
pressed no  emotions  either  of  surprise  or  of  indignation 
at  a  Levite  daring  to  assume  the  priestly  functions,  and 
at  the  existence  of  a  rival  establishment  to  that  of  Shiloh. 
They  are  ready  to  seek,  through  means  of  the  teraphim, 
the  information  that  could  only  be  lawfully  applied  for 
through  the  high  priest's  Urim,  and,  being  thus  equally 
erroneous  in  their  views  and  habits  as  Micah,  show  the 
low  state  of  religion,  and  how  much  superstition  pre- 
vailed in  all  parts  of  the  laud.  7-10.  the  five  men  de- 
parted, and  came  to  Lalsh — or  Leshem  (Joshua  19.  47), 
supposed  to  have  been  peopled  by  a  colony  of  Zidonians. 
The  place  Avas  very  secluded — the  soil  rich  in  the  abun- 
dance and  variety  of  its  produce,  and  the  inhabitants, 
following  the  peaceful  pursuits  of  agriculture,  lived  in 
their  fertile  and  sequestered  valley,  according  to  the 
Zidonian  stj^le  of  ease  and  security,  happy  among  them- 
selves, and  maintaining  little  or  no  communication  with 
the  rest  of  the  world.  The  discovery  of  this  northern 
paradise  seemed,  to  the  delight  of  the  Danite  spies,  an  ac- 
complishment of  the  priest's  prediction,  and  they  hastened 
back  to  inform  their  brethren  in  the  south  both  of  the 
value  of  their  prize,  and  how  easily  it  could  be  made  their 
prey.  11.  there  ■went  thence  of  the  family  of  the  Dan- 
ites six  hundred  men — this  was  the  collective  number  of 
the  men  who  were  equipped  with  arms  to  carry  out  this 
expeditionary  enterprise,  without  including  the  families 
and  furniture  of  the  emigrants  {v.  21).  Their  journey  led 
them  through  the  territory  of  Judah,  and  their  first  halt- 
ing-place was  "behind,"  that  is,  on  the  west  of  Kirjath- 
jearim,  on  a  spot  called  afterwards  "the  camp  of  Dan." 
Prosecuting  the  northern  route,  they  skirted  the  base  of 
the  Ephraimite  hills;  and  on  approaching  the  neighbour- 
hood of  Mieah's  residence,  the  spies  having  given  infor- 
mation that  a  private  sanctuary  was  kept  there,  the  priest 
of  which  had  rendered  them  important  service  Avhen  on 
their  exploring  expedition,  it  was  unanimously  agreed 
that  both  he  and  the  furniture  of  the  establishment  Avould 
be  a  valuable  acquisition  to  their  proposed  settlement. 
A  plan  of  spoliation  was  immediately  formed.  While  the 
armed  men  stood  sentinels  at  the  gates,  the  five  spies 
broke  into  the  chapel,  pillaged  the  images  and  vestments, 
and  succeeded  in  bribing  the  priest  also  by  a  tempting 
offer  to  transfer  his  services  to  their  new  colony.  Taking 
charge  of  the  ephod,  the  teraphim,  and  the  graven  image. 


Oj  tne  Levile  and  hia  Wife. 


JUDGES  XIX. 


An  Old  Man  Entertains  him  at  Gibeah. 


"  he  went  In  the  midst  of  the  people"— a  central  position 
assigned  him  in  tlie  marcli,  perliaps  for  his  personal  se- 
curity; but  more  probably  in  imitation  of  the  place  ap- 
pointed for  the  priests  and  the  ark,  in  the  middle  of  the 
congregated  tribes,  on  the  marches  through  the  wilder- 
ness. Tliis  theft  presents  a  curious  medley  of  low  mor- 
ality and  strong  religious  feeling.  The  Danites  exempli- 
fied a  deep-seated  priiiciple  of  our  nature— that  mankind 
have  religious  affections,  which  must  have  an  object  on 
which  these  may  be  exercised,  while  they  are  often  not 
very  discriminating  in  the  choice  of  the  objects.  In  pro- 
portion to  the  slender  influence  religion  wields  over  the 
heart,  the  greater  is  the  importance  attached  to  external 
rites ;  and  in  the  exact  observance  of  tliese,  tlie  conscience 
is  fully  satisfied,  and  seldom  or  never  molested  by  reflec- 
tions on  the  breach  of  minor  morals.  33-36.  tlie  men 
that  ^vere  iu  tlie  houses  near  to  Micali's  ■^vcre  gatliered 
together — the  robbers  of  the  chapel  being  soon  detected, 
a  hot  pursuit  was  forthwith  commenced  by  Micah,  at  the 
head  of  a  considerable  body  of  followers.  The  readiness 
with  which  they  joined  in  the  attempt  to  recover  the 
stolen  articles  affords  a  presumption  that  the  advantages 
of  the  chapel  had  been  open  to  all  in  the  neighbourhood ; 
and  the  importance  which  Micah,  like  Laban,  attached  to 
his  teraphira,  is  seen  by  the  urgency  with  which  he  pur- 
sued the  thieves,  and  the  risk  of  his  life  in  attempting  to 
procure  their  restoration.  Finding  his  party,  however, 
not  a  matcli  for  the  Danites,  he  thought  it  prudent  to  de- 
sist, well  knowing  the  rule  which  was  then  prevalent  in 
the  land, that 

"  They  should  take  who  had  the  power, 
ADd  thej  should  keep  who  could." 

They  Win  Laish.  27-29.  27.  they  came  nnto  Lalsh 
.  ,  .  smote  the  people,  and  burnt  the  city — "We  are  re- 
volted by  this  inroad  and  massacre  of  a  quiet  and  secure 
people.  Nevertheless,  if  the  original  grant  of  Canaan  to 
the  Israelites  gave  them  the  warrant  of  a  Divine  commis- 
sion and  command  for  this  enterprise,  that  sanctifles  all 
and  legalizes  all."  [Chalmers.]  This  place  seems  to 
have  been  a  dependency  of  Zidon,  the  distance  of  which, 
however,  rendered  it  impossible  to  obtain  aid  thence  in 
the  sudden  emergency.  39.  they  hullt  a  city,  and  called 
It  Dan— It  was  in  the  northern  extremity  of  the  land,  and 
hence  the  origin  of  the  phrase,  "  from  Dan  to  Beersheba." 

30,  31.  They  Set  Up  Idolatry.  30.  The  children  of 
Dan  set  up  the  graven  image— Their  distance  secluded 
them  from  the  rest  of  the  Israelites,  and  doubtless  this, 
which  was  their  apology  for  not  going  to  Shiloh,  was  the 
cause  of  perpetuating  idolatry  among  them  for  many 
generations. 

CHAPTER   XIX. 

Ver.  1-15.  A  Levite  Going  to  Bethlehem  to  Fetch 
HIS  Wife.  1.  It  came  to  pass  in  those  days— The  pain- 
fully interesting  episode  that  follows,  together  with  the 
Intestine  commotion  the  report  of  it  produced  throughout 
the  country,  belongs  to  the  same  early  period  of  anarchy 
and  prevailing  disorder,  a  certain  Levite  took  a  con- 
cubine—The priests  under  the  Mosaic  law  enjoyed  the 
privilege  of  marrying  as  well  as  other  classes  of  the  peo- 
ple. It  was  no  disreputable  connection  this  Levite  had 
formed;  for  a  nuptial  engagement  with  a  concubine-wife 
(though,  as  wanting  in  some  outward  ceremonies,  it  was 
reckoned  a  secondary  or  inferior  relationship)  possessed 
the  true  essence  of  marriage ;  it  was  not  only  lawful,  but 
sanctioned  by  the  example  of  many  good  men.  3.  she 
went  away  from  liim  unto  her  father's  liouse- The 
cause  of  the  separation  assigned  in  our  version  rendered 
It  unlawful  for  her  husband  to  take  her  back  (Deuteron- 
oiny  24. 4),  and  according  to  the  uniform  style  of  sentiment 
and  practice  In  the  East,  she  would  have  been  put  to 
death,  had  she  gone  to  her  father's  fiimily.  Other  versions 
concur  with  Josephus,  in  representing  the  reason  of  the 
flight  from  her  husband's  house  to  be,  that  she  was  dis- 
gusted Willi  him,  through  frequent  brawls.  3.  and  her 
husband  arose,  and  went  after  her  to  speak  friendly 
to  her— Hebrew,  "speak  to  her  heart,"  in  a  kindly  and 
affectionate  manner,  so  as  to  rekindle  hor  affection. 


Accompanied  by  a  servant,  he  arrived  at  the  house  of  his 
father-in-law,  who  rejoiced  to  meet  him,  in  the  hope  that 
a  complete  reconciliation  would  be  brought  about  between 
his  daughter  and  her  husband.  The  Levite,  yielding  to 
the  hospitable  importunities  of  his  father-in-law,  pro- 
longed his  stay  for  days.  8.  tari-ied  (with  reluctance) 
until  afternoon— lit,  the  decline  of  the  day.  People  in 
the  East,  who  take  little  or  nothing  to  eat  in  the  morn- 
ing, do  not  breakfast  till  from  10  to  12  a.m.,  and  this  meal 
the  hospitable  relative  had  purposely  protracted  to  so 
late  a  period  as  to  afford  an  argument  for  urging  a  further 
stay.  9.  the  day  dra-»veth  toward  evening— iye^rew,  the 
pitching  time  of  day.  Travellers  who  set  out  at  day- 
break, usually  halt  about  the  middle  of  the  afternoon  the 
first  evening,  to  enjoy  rest  and  refreshment.  It  was, 
then,  too  late  a  time  to  commence  a  journey.  But  duty, 
perhaps,  obliged  the  Levite  to  indulge  no  further  delay. 
10.  the  man  departed,  and  came  over  against  Jebus — 
The  note,  "  whicli  is  Jerusalem,"  must  have  been  inserted 
by  Ezra  or  some  later  hand.  Jebus  being  still,  though 
not  entirely  (ch.  1.  8)  in  the  possession  of  the  old  inhabit- 
ants, the  Levite  resisted  the  advice  of  his  attendant  to 
enter  it,  and  determined  rather  to  press  forward  to 
pass  the  night  in  Gibeah,  which  he  knew  was  occupied 
by  Israelites.  The  distance  from  Bethlehem  to  Jerusa- 
lem is  about  six  miles.  The  event  showed  that  it  would 
have  been  better  to  have  followed  the  advice  of  his 
attendant— to  have  trusted  themselves  among  aliens,  than 
among  their  own  countrymen.  13.  in  Gibeah,  or  in 
Ramah— The  first  of  these  places  was  five  miles  north- 
east, the  other  from  four  to  five  north  of  Jerusalem.  15. 
he  •^vent  in  and  sat  him  do-tvn  in  a  street  of  the  city — 
The  towns  of  Palestine  at  this  remote  period  could  not,  it 
seems,  furnish  any  establishment  in  the  shape  of  an  inn 
or  public  lodging-house ;  and  hence  we  conclude  tliat  the 
custom,  which  is  still  frequently  witnessed  in  the  cities 
of  the  East,  was  then  not  uncommon,  lor  travellers  who 
were  late  in  arriving,  and  who  had  no  Introduction  to  a 
private  family,  to  spread  their  bedding  in  the  streets,  or 
wrapping  themselves  up  in  their  cloaks,  pass  the  night  in 
the  open  air.  In  the  Arab  towns  and  villages,  hoAvever, 
the  shelck,  or  some  other  person,  usually  comes  out  and 
urgently  invites  the  strangers  to  his  house.  This  was 
done  also  In  ancient  Palestine  (Genesis  18.4;  19.  2),  and 
that  the  same  hospitality  was  not  shown  in  Gibeah, 
seems  to  have  been  owing  to  the  bad  character  of  the 
people. 

16-21,  An  Old  Man  Entertains  him  at  Gibeah.  16. 
there  came  an  old  man  from  his  work  out  of  the  field 
at  even,  w^hich  vras  also  of  Mount  Ephraim— And  per- 
haps his  hospitality  was  quickened  by  learning  the 
stranger's  occupation,  and  that  he  was  on  his  return  to 
his  duties  at  Shiloh,  19.  there  is  no  vrant  of  anything 
—In  answering  the  kindly  inquiries  of  the  old  man,  the 
Levite  deemed  it  right  to  state  that  he  was  under  no  ne- 
cessity of  being  burdensome  on  any  one,  for  he  possessed 
all  that  was  required  to  relieve  his  wants.  Oriental 
travellers  alwaj's  carry  a  stock  of  provisions  with  them; 
and  knowing  that  even  the  khans  or  lodging-houses  they 
may  find  on  their  way  afford  nothing  beyond  rest  and 
shelter,  they  are  careful  to  lay  in  a  supply  of  food  both 
for  themselves  and  their  beasts.  Instead  of  hay,  wliich 
is  seldom  met  with,  they  used  chopped  straw,  whicli, 
with  a  mixture  of  barley,  beans,  or  such-like,  forms  the 
provender  for  cattle.  The  old  man,  however,  in  the 
warmth  of  a  generous  heart,  refused  to  listen  to  any  ex- 
planation, and  bidding  the  Levite  keep  his  stock  for  any 
emergency  that  might  occur  in  the  remainder  of  his 
Journey,  invited  them  to  accept  of  the  hospitalities  of  his 
house  for  the  night.  30.  only  lodge  not  in  the  street — 
As  this  is  no  rare  or  singular  circumstance  In  the  East, 
the  probability  is  that  ihe  old  man's  earnest  dissuasive 
from  such  a  procedure  arose  from  his  acquaintance  with 
the  infamous  practices  of  the  place. 

22-28.  The  Gibeahites  Abuse  his  Concubine  to 
Death.  33.  certain  sons  of  Belial  beset  the  house— 
The  narrative  of  the  horrid  outrage  that  was  committed 
—of  the  proposal  of  the  old  man- the  unfeeling,  carelesB, 

171 


The  Levitt  Declares  his  Wrong. 


JUDGES  XX. 


The  Benjamites  SrmiUTk. 


and  in  many  respects,  inexplicable  conduct  of  the  Levlte 
towards  his  wife,  disclose  a  state  of  morality  that  would 
have  appeared  incredible,  did  it  not  rest  on  the  testimony 
of  the  sacred  liistorian.  Botli  the  one  and  the  other 
ought  to  have  protected  the  female  inmates  of  the  house, 
even  though  at  tlie  expense  of  their  lives,  or  tlirown 
themselves  on  God's  providence.  It  should  be  noted, 
however,  that  the  guilt  of  such  a  foul  outrage  is  not 
fastened  on  tlie  general  population  of  Gibeah.  39.  di- 
vided  lier  Into  twelve  pieces — The  want  of  a  regular 
government  warranted  an  extraordinary  step ;  and  cer- 
tainly no  method  could  have  been  imagined  more  certain 
of  rousing  universal  horror  and  indignation  than  tliis 
terrible  summons  of  the  Levite. 

CHAPTER    XX. 

Ver.  1-7.    The  Levite,  in  a  General  Assembly,  De- 
clares HIS  Wrong.    1.  all  tUe  cougicgation  was  gatii- 

crcd  «s  one  mau— In  consequence  of  the  immense  sen- 
sation the  horrid  tragedy  of  Gibeah  had  produced,  a 
national  assembly  was  convened,  at  which  "  the  chief  of 
all  the  people"  from  all  parts  of  the  land,  including  the 
eastern  tribes,  appeared  as  delegates.  MizpeHi— tlie  place 
of  convention  (for  there  were  other  Mizpehs),  was  in  a 
town  situated  on  the  confines  of  Judah  and  Benjamin 
(Joshua  1.5.  38;  IS.  2(5).  Assemblies  were  frequently  held 
there  afterwards  (1  Samuel  7. 11;  10.  17);  and  it  was  but  a 
sliort  distance  from  Shiloh.  The  phrase,  "  Unto  the  Lord," 
may  be  talien  in  its  usual  sense,  as  denoting  consultation 
of  the  oracle.  This  circumstance,  together  with  the  con- 
vention being  called  "the  assembly  of  the  people  of 
God,"  seems  to  indicate,  tliat  amid  the  excited  passions 
of  the  nation,  those  present  felt  the  profound  gravity  of 
the  occasion,  and  adopted  the  best  means  of  maintaining 
a  becoming  deportment.  3.  Ifotv  tlie  cliildren  of  Beii- 
jamiu  Jieard  tliat  tlie  cUildreji  of  Israel  ^vere  gone  up 
to  MJzpeli— Some  suppose  that  Benjamin  had  been  passed 
over,  the  crime  liaving  been  perpetrated  witiiin  the  terri- 
tory of  tliat  tribe;  and  tliat,  as  the  concubine's  corpse 
had  l)eon  divided  into  twelve  pieces— two  had  been  sent 
to  Manasseh,  one  respectively  to  the  western  and  eastern 
divisions.  It  is  more  proliable  that  Benjamin  had  received 
a  formal  suniraoiis  like  the  other  tribes,  but  chose  to  treat 
it  witli  indiflerence,  or  haughty  disdain.  4r-7.  tiic  Levite, 
tUc  lutsbajul  of  tlic  -woman  tliat  -was  slain,  nns'vvcx'ed 
and  said— The  injured  husband  gave  a  brief  and  unvar- 
nished recital  of  tlie  tragic  outi-age,  from  whicli  it  appears 
that  force  was  used,  which  he  could  not  resist.  His  testi- 
mony was  doubtless  corroborated  by  those  of  his  servant 
and  the  old  Ephraimite.  Tlicre  was  no  need  of  strong  or 
highly-coloured  description  to  work  upon  the  feelings  of 
the  audience.  The  facts  spolce  for  themselves,  and  pro- 
duced one  common  sentiment  of  detestation  and  ven- 
geance. 

S.  Their  Decree.  8.  all  tlie  people  arose  as  one  man 
— The  extraordinary  unanimity  that  prevailed  shows, 
that  notwithstanding  great  disorders  had  broken  out  in 
many  parts,  the  people  wei'e  sound  at  the  core;  and 
rememl)ering  their  national  covenant  with  God,  now  felt 
the  necessity  of  wiping  out  so  foul  a  stain  on  their  clia- 
racter  as  a  people.  It  was  resolved  that  the  inhabitants 
of  Gibeah  should  be  subjected  to  condign  punishment. 
But  tlie  i-esolutions  were  conditional.  For  as  the  common 
law  of  nature  and  nations  requires  that  an  inquiry  should 
be  made,  and  satisfaction  demanded,  before  committing 
an  act  of  hostility  or  vengeance,  messengers  were  de- 
epatchcd  tlii-ougli  the  whole  territorj^  of  Benjamin,  de- 
manding tlie  immediate  surrender  or  execution  of  the 
delinquents.  The  request  was  just  and  reasonable;  and 
by  refusing  it  the  Benjamites  virtually  made  tliemselves 
a  party  in  the  quarrel.  It  must  not  be  supposed  that  the 
people  of  tlus  tribe  were  insensible  or  indifferent  to  the 
atrocious  character  of  tlie  crime  tliat  liad  been  committed 
on  their  soil.  But  tlieir  patriotism  or  their  pride  was 
ollVuded  by  the  liostile  demonstration  of  tlie  other  tribes. 
The  passions  were  inflamed  on  botii  sides;  but  certainly 
tlie  Benjamites  incurred  an  awful  responsibility  by  the 
172 


attitude  of  resistance  they  assumed.  14-17.  the  cliildren 
of  Benjamin  gatliered  tUemselves  out  of  tlic  cities 
unto  GibeaU— Allowing  their  valour  to  be  ever  so  great, 
nothing  but  blind  passion  and  unbending  obstinacy  could 
have  impelled  them  to  take  the  field  against  their  breth- 
ren with  sucli  a  disparity  of  numbers.  IG,  left-lianded  i 
every  one  could  sling  stones  at  an  Iiair-breadtli,  and 
not  miss — The  sling  was  one  of  the  earliest  weapons  used 
in  war.  The  Hebrew  sling  was  probably  similar  to  that  of 
the  Egyptian,  consisting  of  a  leather  thong,  broad  in  the 
middle,  with  a  loop  at  one  end,  by  which  it  was  firmly 
held  with  the  hand;  the  other  end  terminated  in  a  lasii, 
which  was  let  slip  wlien  tlie  stone  was  thrown.  Those 
skilled  in  the  use  of  it,  as  the  Benjamites  wei-e,  could  hit 
the  mark  with  unerring  certainty.  A  good  sling  could 
carry  its  full  force  to  the  distance  of  200  yards. 

18-28.  The  Israelites  Lose  Forty  Thousand.  18-28. 
tlie  cHildren  of  Israel  arose,  and  >vent  up  to  the  Iiouse 
of  God— This  consultation  at  Shiloh  was  right.  But  they 
ought  to  have  done  it  at  the  commencement  of  their  pro- 
ceedings. Instead  of  this,  all  their  plans  were  formed,  and 
never  doubting,  it  would  seem,  that  the  war  was  just  and 
inevitable,  the  only  subject  of  their  inquiry  related  to 
the  precedency  of  the  tribes— a  point  which  it  is  likely 
was  discussed  in  the  assembly.  Had  they  asked  counsel 
of  God  sooner,  tlieir  expedition  would  have  been  con- 
ducted on  a  dilfereut  principle— most  probably  by  redu- 
cing the  number  of  fighting  men,  as  in  the  case  of  Gideon's 
army.  As  it  was,  the  vast  amount  of  volunteers  formed 
an  excessive  and  unwieldy  force,  unfit  for  strenuous  and 
united  action  against  a  small,  compact,  and  well-directed 
army.  A  panic  ensued,  and  the  confederate  tribes,  in  two 
successive  engagements,  sustained  great  losses.  These  re- 
peated disasters  (notwithstanding  their  attack  on  Benja- 
min had  been  divinely  authorized)  overwhelmed  them 
with  shame  and  sorrow.  Led  to  reflection,  they  liecame 
sensible  of  their  guilt  in  not  repressing  their  national 
idolatries,  as  well  as  in  too  proudly  relj'ing  on  their  supe- 
rior numbers,  and  the  precipitate  raslmess  of  this  expedi- 
tion. Having  humbled  themselves  by  prayer  and  fasting, 
as  well  as  observed  the  appointed  method  of  expiating 
tlieir  sins,  they  were  assured  of  acceptance  as  well  as  of  vic- 
tory. The  presence  and  services  of  Phinehas  on  this  occa- 
sion help  us  to  ascertain  the  chronology  tlius  far,  that  the 
date  of  the  occurrence  must  be  fixed  shortly  after  the 
death  of  Joshua. 

29-48.  They  Destroy  all  the  Benjamites,  Except 
Six  Hundred.  39-48.  Israel  set  liers  in  ivait  round 
about  Gibeali— A  plan  was  formed  of  taking  tliat  city  by 
stratagem,  similar  to  that  employed  in  the  capture  of  Ai. 
Baal-tamar— a  polni  grove,  where  Baal  was  worshipped. 
The  main  army  of  the  confederate  tribes  was  drawn  up 
there.  33.  out  of  tlie  mcadoivs  of  GibeaJi — Ileb.,  the 
caves  of  Gibeah.  n  liill— in  whicli  the  ambuscades  lay 
hid.  34.  Tliere  came  against  Gibcali  ten  thousand 
cliosen  men— this  was  a  tliird  division,  different  both 
from  the  ambuscade  and  the  army,  who  were  fighting  at 
Baal-tamar.  The  general  account  stated  in  verse  3-3  is  fol- 
lowed by  a  detailed  narrative  of  the  battle,  whicli  is  con- 
tinued to  tlie  end  of  the  cliaptcr.  45.  Tiiey  turned  and 
fled  toivards  tlie  -wilderness  unto  tlie  rock  of  Rijjumon 
—Numbers  of  the  fugitives  found  refuge  in  the  caves  of 
this  rocky  mountain,  which  is  situated  to  the  north-east 
of  Beth-el.  Such  places  are  still  sought  as  secure  retreats 
in  times  of  danger ;  and  until  the  method  of  blowing  up 
rocks  by  gunpowder  became  known,  a  few  men  could  in 
such  caves  sustain  a  siege  for  niontlis.  4G.  all  ^vliicli 
fell  tliat  day  of  Benjamin  -were  tvi'cnty  and  five  tliou» 
sand  men— On  comparing  this  with  verse  35,  it  -will  be  seen 
that  the  loss  is  stated  here  in  round  numbers,  and  is  con- 
fined only  to  that  of  the  tliird  day.  "We  must  conclude 
that  1000  had  fallen  during  the  two  previous  engagements, 
in  order  to  make  the  aggregate  amount  given  {v.  15).  48. 
tlie  men  of  Israel  turned  again  upon  tlie  cliildren  ot 
Benjamin,  and  smote  tliem  -%vitli  tlie  edge  of  tlie  s-vvord 
—This  frightful  vengeance,  extending  from  Gibeali  to  the 
whole  territory  of  Benjamin,  was  executed  under  the  im- 
petuous impulse  of  highly  excited  passions.    But  doul  t- 


Naomi  Reluming  Home, 


KUTH  I. 


PMlh  Accompanieg  her. 


less  the  Israelites  were  only  the  agents  of  inflicting  the 
righteous  retributions  of  God ;  and  tlie  memory  of  this 
terrible  crisis,  -which  led  almost  to  the  extermination  of 
a  whole  tribe,  was  conducive  to  the  future  good  of  the 
whole  nation. 

CHAPTER  XXI. 
Ver.  1-15.  The  PEOPiiE  Bewail,  the  Desolation  of  Is- 
BAEii.  a,  Tlie  people  came  to  tlie  house  of  God,  .  .  . 
and  lifted  up  tUeir  voices  and  -wept — The  characteristic 
fickleness  of  the  Israelites  was  not  long  in  being  dis- 
played ;  for  scarcely  had  they  cooled  from  the  fierceness 
of  their  sanguinary  vengeance,  than  they  began  to  relent 
and  rushed  to  the  opposite  extreme  of  self-accusation  and 
grief  at  the  desolation  which  their  impetuous  zeal  had 
produced.  Their  victory  saddened  and  humbled  them. 
Their  feelings  on  the  occasion  were  expressed  by  a  pul)lic 
and  solemn  service  of  expiation  at  the  house  of  God.  And 
yet  this  extraordinary  observance,  tlioughitcnabled  thejn 
to  find  vent  for  their  painful  emotions,  did  not  ailord  them 
full  relief,  for  they  were  fettered  by  the  obligation  of  a 
religious  vow,  heightened  by  the  addition  of  a  solemn 
anathema  on  every  violator  of  the  oath.  Tliere  is  no  pre- 
vious record  of  this  oath;  but  the  purport  of  it  was,  tiiat 
they  would  treat  the  perpetrators  of  this  Gibeah  atrocity 
in  tlie  same  way  as  the  Canaanites,  who  were  doomed  to 
destruction ;  and  the  entering  into  this  solemn  league  was 
of  a  piece  with  the  rest  of  their  inconsiderate  conduct  in 
this  whole  affair.  6.  tliere  is  one  tribe  cut  oflf  from  Is- 
rael tliis  day— i.e.,  in  danger  of  becoming  extinct;  for. 
as  it  appears  from  v.  7,  they  had  massacred  all  the  women 
and  children  of  Benjamin,  and  600  men  alone  survived  o! 
the  whole  tribe.  The  prospect  of  such  a  blank  in  the  cata^ 
logue  of  the  twelve  tribes,  such  a  gap  in  the  national  ar- 
rangements, was  too  painful  to  contemplate,  and  imme- 
diate measures  must  be  taken  to  prevent  this  great  catas- 
trophe. S.  tliere  came  none  to  tlie  camp  fi-om  Jabesli- 
gllead  to  tlie  assembly— This  city  lay  within  the  territory 
of  eastern  Manasseh,  about  fifteen  miles  east  of  the  Jor- 
dan, and  was,  according  to  Joseplius,  tlie  capital  of  Gilead. 
Tlce  ban  which  the  assembled  tribes  had  pronounced  at 
Mizpeh  seemed  to  impose  on  them  the  necessity  of  pun- 


ishing its  inhabitants  for  not  joining  the  crusade  against 
Benjamin;  and  thus,  with  a  view  of  repairing  the  conse- 
quences of  one  rash  proceeding,  they  hurriedly  ruslied  to 
the  perpetration  of  another,  though  a  smaller  tragedy. 
But  it  appears  (y.  11)  that,  besides  acting  in  fulfilment  of 
their  oath,  the  Israelites  had  the  additional  object  by  this 
raid  of  supplying  wives  to  tlie  Benjamite  remnant.  This 
shows  the  intemperate  fury  of  the  Israelites  in  the  indis- 
criminate slaughter  of  the  women  and  children. 

16-21.  The  Eldeks  Consult  how  to  Find  Wives  fob 
THOSE  THAT  WEllE  LEFT.  16.  Tlie  eldera  of  tlie  congre- 
gation said,  llo-vv  sliall  tve  do  for  wi-ves  for  tliein 
tliat  remain— Tliougli  the  young  women  of  Jabesh -gilead 
had  been  carefully  spared,  the  supply  was  found  inade- 
quate, and  some  other  expedient  must  be  resorted  to.  17. 
There  must  be  an  inlieritance  for  tliem  tliat  are  es- 
caped of  Benjamin— As  they  were  the  only  rightful  own- 
ers of  the  territory,  provision  must  be  made  for  transmit- 
ting it  to  their  legitimate  heirs,  and  a  new  act  of  violence 
was  meditated  {v.  19);  the  opportunity  for  which  was  af- 
forded by  the  approaching  festival— a  feast  generally  sup- 
posed to  be  the  feast  of  tabernacles.  This,  like  the  other 
annual  feasts,  was  held  in  Shiloh,  and  its  celebration  was 
attended  with  more  social  hilarity  and  holiday  rejoicings 
than  the  rest.  19.  On  the  east  side  of  the  highway  that 
goeth  up  from  Bethel  to  Shechem— The  exact  site  of  the 
place  was  described  evidently  for  the  direction  of  the  Ben- 
jamites.  !31.  daughters  of  Shiloh  come  out  to  dance  in 
dances— The  dance  was  anciently  a  part  of  the  religious 
observance  ;  and  it  was  done  on  festive  occasions,  as  it  is 
still  in  the  East,  not  in  town,  but  in  the  open  air,  in  some 
adjoining  field,  the  women  being  by  themselves.  The 
young  women  being  alone  indulging  their  light  and  buoy- 
ant spirits,  and  apprehensive  of  no  danger,  facilitated  the 
execution  of  the  scheme  of  seizing  them,  which  closely 
resembles  the  Sabine  rape  in  Roman  history.  The  elders 
undertook  to  reconcile  the  families  to  the  forced  abduc- 
tion of  their  daughters.  And  thus  the  expression  of  their 
public  sanction  to  this  deed  of  violence  aflbrded  a  new 
evidence  of  the  evils  and  difllculties  into  wliich  the  un- 
happy precipitancy  of  the  Israelites  in  this  crisis  had  in- 
volved them. 


THE 


BOOK   OF   RUTH. 


CHAPTER   I. 

Ver.  1-6.  Elimelech,  Driven  by  Famine  into  Moab, 
Dies  there.    1.  in  the  days  -when  the  judges  ruled — 

The  beautiful  and  interesting  story  whicli  this  book  re- 
lates, belongs  to  the  early  times  of  the  judges.  The  pre- 
cise date  cannot  be  ascertained.  3.  Elimelech— signifies 
"My  God  is  king."  Naomi— fair  or  pleasant;  and  their 
two  sons,  Mahlon  and  Chilion,  are  supposed  to  be  tlie  same 
aa  Joasli  and  Saraph  (1  Chronicles  4.  22).  Ephrathltes— 
The  ancient  name  of  Bethlehem  was  Ephrath  (Genesis  3.5. 
19 ;  48. 7),  which  was  continued  after  the  occupation  of  the 
land  by  the  Hebrews,  even  down  to  the  time  of  the  prophet 
Mlcah  (Micah  5. 2).  Bethlehem-judah— so  called  to  dis- 
tinguish It  from  a  town  of  the  same  name  in  Zebulun. 
The  family,  compelled  to  emigrate  to  Moab  through  pres- 
sure of  a  famine,  settled  for  several  years  in  that  country ; 
and  after  the  death  of  their  father,  the  two  sons  married 
Moabite  women.  This  was  a  violation  of  the  Mosaic  law 
(Deuteronomy  7.3;  23.3;  Ezra  9.2;  Nehemiah  13.23),  and 
Jewish  writers  say  that  the  early  deaths  of  both  the  young 
men  were  Divine  Judgments  iufilcted  on  them  for  those 
unlawful  connections. 

6-18.  Naomi,  Returning  Home,  Ruth  Accompanies 
Heu.  G,  7.  Then  she  arose  wltli  her  daugliters-in-law, 
that  she  might  return  from  tlie  country  of  Moab— The 


aged  widow,  longing  to  enjoy  the  privileges  of  Israel,  re- 
solved to  return  to  her  native  land  as  soon  as  she  was  as- 
sured that  the  famine  had  ceased,  and  made  the  necessary 
arrangements  with  her  daughters-in-law.  8.  Naomi  said 
unto  her  two  daughters-in-law,  Go,  return  each  to 
her  motlier's  house— In  Eastern  countries  women  occupy 
apartments  separate  from  those  of  men,  and  daughters 
are  most  frequently  in  those  of  their  mother.  The  Lord 
deal  kindly  -witli  yoii,  as  ye  liave  dealt  -tvlth  the  dead 
— i.  c,  with  my  sons,  your  husbands,  while  they  lived.  9. 
the  Liord  grant  that  ye  may  And  rest— enjoy  a  life  of 
tranquMlity,  undisturbed  by  the  cares,  incumbrances,  and 
vexatious  troubles  to  which  a  state  of  widowhood  is  pe- 
culiarly exposed.  Then  she  kissed  them — the  Oriental 
manner  when  friends  are  parting.  11.  are  there  yet  any 
more  sons  in  my  womb,  that  they  may  be  your  hus- 
bands T— This  alludes  to  the  ancient  custom  (Genesis  38. 
26)  afterwards  expressly  sanctioned  by  the  law  of  Moses 
(Deuteronomy  2.5.5),  which  required  a  younger  son  to 
marry  the  widow  of  his  deceased  brother,  la,  13.  Turn 
again,  my  daughters,  go  your  ways  —  That  Naomi 
should  dissuade  her  daughters-in-law  so  strongly  from 
accompanying  her  to  the  land  of  Israel  may  appear 
strange.  But  it  was  the  wisest  and  most  prudent  course 
for  her  to  adopt ;  first,  because  they  might  be  Influenced 
by  hopes  which  could  not  be  realized;  second,  becaase 

173 


Ruth  Gleans  in  the  Field  of  Boaz, 


RUTH  II,  III. 


who  Acknowledges  her. 


tliey  might  be  led,  under  temporary  excitement,  to  take  a 
Btep  they  might  afterwards  regret;  and,  third,  because  the 
sincerity  and  strength  of  their  conversion  to  the  true  re- 
ligion, whicli  she  had  taught  them,  would  be  thoroughly 
tested.  13.  tlxc  hand  of  tlie  Lord  Is  gone  out  against 
me— i.  e.,  I  am  not  only  not  in  a  condition  to  provide  you 
with  other  hi\sbands,  but  so  reduced  in  circumstances  that 
I  cannot  thinli  of  your  being  subjected  to  privations  with 
ine.  Tlie  arguments  of  Naomi  prevailed  with  Orpah,  who 
returned  to  her  people  and  her  gods.  But  Kuth  clave  unto 
her;  and  even  in  the  pages  of  Sterne,  that  great  master 
of  pathos,  there  is  nothing  which  so  calls  forth  the  sensi- 
bilities of  the  reader  as  the  simple  effusion  he  has  bor- 
rowed from  Scripture  — of  Ruth  to  her  mother-in-law. 
[Chalmers.] 

19-22.  They  Come  to  Bethlehem.  19-33.  all  the  city 
was  moved  about  tliem— The  present  condition  of  Na- 
omi—a forlorn  and  desolate  widow,  presented  so  painful  a 
contrast  to  the  flourishing  state  of  prosperity  and  domes- 
tic bliss  in  which  she  had  been  at  her  departure,  in  the 
beginning  of  barley  harvest— corresponding  to  the  end 
of  our  JIarcii. 

CHAPTER   II. 
Ver.  1-3.  Ruth  Gleans  in  the  Field  of  Boaz.  3.  Ruth 
said  unto  Naomi,  Let  me  no-w  go  to  the  field  to  glean 

—The  right  of  gleaning  was  conferred  by  a  positive  law 
on  the  widow,  the  poor,  and  the  stranger  (see  on  Leviticus 
19. 9, 10 ;  Deuteronomy  24. 19, 21).  But  liberty  to  glean  behind 
the  reapers  was  not  a  right  that  could  be  claimed ;  it  was  a 
privilege  granted  or  refused  according  to  the  good-will  or 
favour  of  the  owner.  3.  her  hap  -vras  to  light  on  a  part 
of  tlie  field  belonging  unto  Boaz— Fields  in  Palestine 
being  unenclosed,  the  plirase  signifies  that  portion  of  the 
open  ground  which  lay  within  the  land-marks  of  Boaz. 

4-2;^.  He  Takes  Knowledge  of  Her,  and  Shows  Her 
Favour.  4.  Boaz  came  from  Bethlehem,  and  said  uxito 
the  reapers.  The  Lord  be  with  you— This  pious  saluta- 
tion between  the  master  and  his  labourers  strongly  indi- 
cates the  state  of  religious  feeling  among  the  rural  popu- 
lation of  Israel  at  that  time,  as  well  as  tlie  artless,  happy, 
and  unsuspecting  simplicity  whicla  characterized  the 
manners  of  the  people.  The  same  patriarchal  style  of 
speaking  is  still  preserved  in  the  East.  5.  his  servant 
tliat  was  set  over  tlie  reapers — an  overseer  whose  special 
duty  was  to  superintend  the  operations  in  the  field,  to 
supply  provision  to  the  reapers,  and  pay  them  for  tlieir 
labour  in  the  evening.  7.  she  said,  l<et  me  glean,  and 
gather  after  the  reapers  among  the  sheaves — Various 
modes  of  reaping  are  practised  in  tlie  East.  Where  the 
crop  is  thin  and  short,  it  is  plucked  up  by  the  roots.  In 
other  states  it  is  cut  with  tlie  sickle.  Whether  reaped  in 
the  one  way  or  the  other,  tlie  grain  is  cast  into  sheaves 
loosely  thrown  together,  to  be  subjected  to  the  process  of 
threshing,  wliich  takes  place,  for  the  most  part,  immedi- 
ately after  the  reaping.  Field  labours  were  begun  early 
in  the  morning — before  the  day  became  oppressively  hot. 
she  hath  tarried  a  little  in  the  liouse — i.  e.,  the  field  tent, 
erected  for  the  occasional  rest  and  refreshment  of  the 
labourers.  8,  9.  Boaz  said  unto  Ruth,  Abide  fast  by  my 
maidens — Tlie  reaping  was  performed  by  women,  while 
the  assortment  of  sheaves  was  the  duty  of  men-servants. 
The  same  division  of  harvest  labour  obtains  in  Syria 
still.  Boaz  not  only  granted  to  Ruth  the  full  privilege  of 
gleaning  after  his  reapers,  but  provided  for  her  personal 
comfort,  go  unto  the  vessel,  and  drink  of  tliat  tvhlch 
the  young  men  have  drawn — gleaners  were  sometimes 
allowed,  by  kind  and  charitable  masters,  to  partake  of  the 
refreshments  provided  for  the  reapers.  The  vessels  alluded 
to  were  skin  bottles,  filled  with  water— and  the  bread  was 
soaked  in  vinegar  (v.  14) ;  a  kind  of  poor,  weak  wine,  some- 
times mingled  with  a  little  olive  oil— very  cooling,  as 
would  be  required  in  harvest-time.  This  grateful  refec- 
tion is  still  used  in  the  harvest-field.  14.  he  reached  her 
parched  com,  and  she  did  eat,  and  vras  sufficed,  and 
left— some  of  the  new  grain,  roasted  on  the  spot,  and  fit 
for  use  after  being  rubbed  in  the  hands— a  favourite  viand 
In  the  East.  He  gave  her  so  much,  that  after  satisfying 
174 


her  own  wants,  she  had  some  (v.  18)  in  reserve  for  her 
mother-in-law.  16.  let  fall  also  some  of  the  Iiaudfuls 
on  purpose  for  her— The  gleaners  in  the  East  glean  with 
much  success ;  for  a  great  quantity  of  corn  is  scattered  in 
the  reaping,  as  well  as  in  their  manner  of  carrying  it.  One 
may  judge,  tlien,  of  the  large  quantity  which  Ruth  would 
gather  in  consequence  of  the  liberal  orders  given  to  the 
servants.  These  extraordinary  marks  of  favour  were  not 
only  given  from  a  kindly  disposition,  but  from  regard  to 
her  good  character  and  devoted  attachment  to  her  vener- 
able relative.  17.  and  beat  out  that  she  had  gleaned — 
When  the  quantity  of  grain  was  small,  it  was  beat  out 
by  means  of  a  stick,  an  cphah — supposed  to  contain 
about  a  bushel.  30.  the  man  is  one  of  our  next  kins- 
men— Heb.,  "  one  of  our  redeemers" — on  whom  it  devolves 
to  protect  us,  to  purchase  our  lands,  and  marry  you,  the 
relict  of  his  next  kinsman.  She  said,  "one  of  them,"  not 
that  there  were  many  in  the  same  close  relationship,  but 
that  he  was  a  very  near  kinsman,  one  other  individual 
only  having  the  precedence.  31.  all  my  harvest — both 
barley  and  wheat  harvests.  The  latter  was  at  the  end  of 
May  or  the  beginning  of  June.  33.  Naomi  said  unto  Ruth, 
It  is  good  tliat  thou  go  out  with  his  maidens — a  pru- 
dent recommendation  to  Ruth  to  accept  the  generous  invi- 
tation of  Boaz,  lest,  if  she  were  seen  straying  into  other 
fields,  she  might  not  only  run  the  risk  of  rude  treatment, 
but  displease  him  by  seeming  indifferent  to  his  kind  lib- 
erality. Moreover,  the  observant  mind  of  the  old  matron 
had  already  discerned,  in  all  Boaz's  attentions  to  Ruth,  the 
germs  of  a  stronger  affection,  which  she  wished  to  increase. 

CHAPTER    III. 

Ver.  1-13.  By  Naomi's  Instructions,  Ruth  Lies  at 
Boaz's  Feet,  who  Acknowledges  the  Duty  of  'a 
Kinsman.  3.  lie  winnowctli  barley  to-uiglit  in  the 
threshing-floor- The  winnowing  process  is  performed 
by  throwing  up  the  grain,  after  being  trodden  down, 
against  the  wind  with  a  shovel.  The  threshing-floor, 
which  was  commonly  on  the  harvest-field,  was  carefully 
leveled  with  a  large  cylindric  roller,  and  consolidated 
with  chalk,  that  weeds  might  not  spring  up,  and  that  it 
might  not  chop  with  drought.  Tlie  farmer  usually  re- 
mained all  night  in  harvest-time  on  the  threshing-floor, 
not  only  for  the  protection  of  his  valuable  grain,  but  for 
the  winnowing.  That  operation  was  performed  in  the 
evening  to  catch  the  breezes  which  blow  after  the  close 
of  a  hot  day,  and  which  continue  for  the  most  part  of  the 
night.  This  duty  at  so  important  a  season  the  master 
undertakes  himself;  and,  accordingly,  in  the  simplicity 
of  ancient  manners,  Boaz,  a  person  of  considerable  wealth 
and  high  rank,  laid  himself  down  to  sleep  on  the  barn 
floor,  at  the  end  of  the  heap  of  barley  he  had  been  win- 
nowing. 4:.  go  in,  and  uncover  his  feet,  and  lay  the« 
down— Singular  as  these  directions  may  appear  to  us, 
there  was  no  impropriety  in  them,  according  to  the  sim- 
plicity of  rural  manners  in  Bethlehem.  In  ordinary  cir- 
cumstances these  would  have  seemed  indecorous  to  the 
world,  but  in  the  case  of  Rutli,  it  was  a  method,  doubtless 
conformable  to  prevailing  usage,  of  reminding  Boaz  of  the 
duty  which  devolved  on  him  as  the  kinsman  of  her  de- 
ceased husband.  Boaz  probably  slept  upon  a  mat  or 
skin ;  Ruth  lay  crosswise  at  his  feet— a  position  in  which 
Eastern  servants  frequently  sleep  in  the  same  chamber 
or  tent  with  their  master ;  and  if  they  want  a  covering, 
custom  allows  them  that  benefit  from  part  of  the  cover- 
ing on  their  master's  bed.  Resting,  as  the  Orientals  do  at 
night,  in  the  same  clothes  they  wear  during  the  day,  there 
was  no  indelicacy  in  a  stranger,  or  even  a  woman  putting 
the  extremity  of  this  cover  over  her.  9. 1  am  Ruth  thine 
handmaid;  spread  therefore  thy  skirt  over  thine 
handmaid,  for  thou  art  a  near  kinsman— She  had 
already  drawn  part  of  the  mantle  over  her;  and  she 
asked  him  now  to  do  it,  that  the  act  might  become  his 
own.  To  spread  a  skirt  over  one  is,  in  the  East,  a  sym- 
bolical action  denoting  protection.  To  this  day  in  many 
parts  of  the  East,  to  say  of  any  one  that  he  put  his  skirt 
over  a  woman,  is  synonymous  with  saying  that  he  mar- 


Of  Elkanah  and  his  Two  Wives. 


1  SAMUEL  I. 


JBe  goes  to  Worship  in  Shiloh. 


ned  her;  and  at  all  the  marriages  of  the  modern  Jews 
and  Hindoos,  one  part  of  the  ceremony  is  for  tlie  bride- 
groom to  put  a  silken  or  cotton  cloak  around  his  bride. 
in.  Bring  the  veil  that  thou  hast  upon  thee,  and  hold 

U— Eastern  veils  are  large  sheets— those  of  ladies  being 
ot  red  silk;  but  the  poorer  or  common  class  of  women 
wear  them  of  blue,  or  blue  and  white  striped  linen  or 
cotton.  They  are  wrapped  round  the  head,  so  as  to  con- 
ceal the  whole  face  except  one  eye.  17.  six  measures  of 
barley— Heb.,  six  seahs;  a  seah  contained  about  two  gal- 
lons and  a  half,  six  of  which  must  have  been  rather  a 
heavy  load  for  a  woman. 

CHAPTER  IV. 

Ver.  1^.  BoAZ  Calls  into  Judgment  thk  Xext  Kins- 
si  AN.    1.  Then  -went  Boaz  up  to  the  gate  of  liie  city — A 

roofed  building,  unenclosed  by  walls;  the  place  where,  in 
ancient  times,  and  in  many  Eastern  towns  still,  all  busi- 
ness transactions  are  made,  and  where,  therefore,  the 
kin6*nian  was  most  likely  to  be  found.  No  preliminaries 
wero  necessary  in  summoning  one  before  the  public 
assem'ilage;  no  writings,  and  no  delay  were  required. 
In  a  I'hort  conversation  the  matter  was  stated  and 
arranged— probably  in  the  morning  as  people  went  out, 
or  at  noon  when  they  returned  from  the  fleld.  2.  he  took 
ten  men  of  tlie  elders  of  the  city — As  witnesses.  In  or- 
dinai'y  circumstances,  two  or  three  were  sufficient  to 
attest  a  bargain;  but  in  cases  of  importance,  such  as 
matrimony,  divorce,  conveyancing  of  property,  it  was 
the  Jewish  practice  to  have  ten  (1  Kings  21. 8).  3.  Xaomi 
selleth  a  parcel  of  land— i.  e.,  entertains  the  idea  of  sell- 
ing. In  her  circumstances  she  was  at  liberty  to  part  with 
it  (Leviticus  25.  25).  Both  Naomi  and  Ruth  had  an  inter- 
est in  the  land  during  their  lives;  but  Naomi  alone  was 
m&ntioned,  not  only  because  she  directed  all  the  negotia- 
tions, but  because  the  introduction  of  Ruth's  name  would 
awaken  a  suspicion  of  the  necessity  of  marrying  her, 
before  the  first  proposition  was  answered.  4.  there  is 
noite  to  redeem  it  besides  thee ;  and  I  am  after  thee — 
(See  on  Deuteronomy  25.  5-10.)  Tlie  redemption  of  the 
land  of  course  involved  a  marriage  with  Ruth,  the  widow 
of  the  former  owner. 

6-S.  He  Refuseth  the  Redemption.  6.  The  kins- 
man said,  I  cannot  redeem  it,  lest  I  mar  mine  own 
Inheritance  —  This  consequence  would  follow,  cither, 
first,  from  his  having  a  son  bj^  Ruth,  who,  though  heir 
to  the  property,  would  not  bear  his  name;  his  name 
would  be  extinguished  in  that  of  her  former  husband ; 


or,  secondly,  from  its  having  to  be  subdivided  amongst 
his  other  children,  which  he  had  probably  by  a  i>revioua 
marriage.  This  right,  therefore,  was  renounced  and  as- 
signed in  favour  of  Boaz,  in  the  way  of  whose  marriage 
with  Ruth  the  only  existing  obstacle  was  now  removed. 
7,  8.  a  man  plucked  off  his  shoe— Wheie  the  kinsman 
refused  to  perform  his  duty  to  the  family  of  his  deceased 
relation,  his  widow  was  directed  to  pull  oil"  the  shoe 
with  some  attendant  circumstances  of  contemptuous  dis- 
dain. But,  as  In  this  case,  there  was  no  refusal,  the  usual 
ignominy  was  spared,  and  tlie  plucking  off  tlie  shoe,  the 
only  ceremony  observed,  as  a  i^ledge  of  the  transaction 
being  completed. 

9-12.  He  Marries  Ruth.  9.  Boaz  said  unto  the 
elders.  Ye  are  witnesses  this  day  that  I  have  hoiight 
all  that  -was  Cliilion's  and  Mahlon's,  of  tlie  liand  of 
Naomi — Although  the  M'idow  of  Chilion  was  still  living, 
no  regard  was  paid  to  her  in  the  disposal  of  her  husband's 
property.  From  her  remaining  in  Moab,  she  was  con- 
sidered to  have  either  been  married  again,  or  to  have  re- 
nounced all  right  to  an  inheritance  with  the  family  of 
Elimelech.  10.  Rutii  the  Moabitess  have  I  purchased 
to  be  my  -wife- This  connection  Boaz  not  only  might 
form,  since  Ruth  had  embraced  the  true  religion,  but  he 
was  under  a  legal  necessity  of  forming  it.  11.  all  the 
people  and  the  elders  said,  "We  are  -witnesses — A  mul- 
titude, doubtless  from  curiosity  or  interest,  Avere  present 
on  the  occasion.  Thei-e  was  no  signing  of  deeds ;  yet  was 
the  transfer  made,  and  complete  security  given,  by  the 
public  manner  in  which  the  whole  matter  was  carried  on 
and  concluded,  the  Lord  make  the  woman  that  is  come 
into  thine  house  like  Rachel  and  Lieah — This  was  the 
usual  bridal  benediction.  12.  let  thy  house  be  like  the 
house  of  Pliarez— t.  e.,  as  honourable  and  numerous  as 
his.  He  was  the  ancestor  of  the  Bethlehem  people,  and 
his  family  one  of  the  five  from  which  the  tribe  of  Ju;lah 
sprang. 

13-18.  She  Bears  Obed.  17.  Obcd— means  "servant." 
18-3i4.  tliese  are  tlie  generations  of  Pharez — r.  e.,  his  de- 
scendants. This  appendix  shows  that  tlie  special  object 
contemplated  by  the  inspired  author  of  this  little  book 
was  to  preserve  the  memory  of  an  interesting  domestic 
episode,  and  to  trace  the  genealogy  of  David.  There  was 
an  interval  of  380  years  between  Salmon  and  David.  It 
is  evident  that  whole  generations  are  omitted ;  the  leading 
personages  only  are  named,  and  grandfathers  are  said,  in 
Scripture  language,  to  beget  their  grand-children,  with- 
out specifying  the  intermediate  links. 


THE 

FIRST   BOOK    OF   SAMUEL, 

otherwise  called 

THE  FIRST  BOOK  OF  THE  KINGS. 


CHAPTER   I. 

Ver.  1-8.  Of  Elkanah  and  his  Two  Wives.  1.  a  cer- 
tain man  of  Ramathaim-zophim — The  first  word  being 
In  the  dual  number,  signifies  the  double  city— the  old  and 
new  town  of  Ramah  (v.  19).  There  were  five  cities  of  this 
name,  all  on  high  ground.  This  city  had  the  addition  of 
Zophim  attached  to  it,  because  it  was  founded  by  Zuph, 
"an  Ephrathite,"  that  Is  a  native  of  Ephratha.  Bethle- 
hem, and  tlie  expression  of  Ramathalm-zophim  must, 
therefore,  be  understood  as  Ramah  in  the  land  of  Zuph, 
In  the  liill  country  of  Ephratha.  Others,  considering 
"Mount  Ephraim"  as  pointing  to  the  locality  in  Joseph's 
t<-rrl lory,  regard  "Zophim"  not  as  a  proper  but  a  com- 
mon noun,  signifying  watch-towers,  or  watchmen,  with 
reference  either  to  the  height  of  its  situation,  or  its  being 


the  residence  of  prophets  who  were  watchmen.  (Ezeklel 
3.  17.)  Though  a  native  of  Ephratha  or  Bethlehem-judah 
(Ruth  1.2),  Elkanah  was  a  Levite  (1  Chronicles  6.33,34); 
and  though  of  this  order,  and  a  good  man,  practised  polyg- 
amy, which  though  contrary  to  the  original  law,  seems 
to  have  been  prevalent  among  the  Hebrews  in  those  days, 
when  there  was  no  king  in  Israel,  and  every  man  did 
what  seemed  rlglit  in  his  own  eyes.  3.  this  man  -ivent 
up  out  of  his  city  yearly  to  worship  in  Shiloh— In  that 
place  was  the  "earth's  one  sanctuary,"  and  thither  he  re- 
paired at  the  three  solemn  feasts,  accompanied  by  his 
family  <at  one  of  them- probably  the  passover.  Although 
a  Levite,  he  could  not  personally  offer  a  sacrifice— that 
was  exclusively  the  oftice  of  the  priests  ;  and  his  piety  in 
maintaining  a  regular  attendance  on  the  Divine  ordin- 
ances is  the  more  worthy  of  notice,  that  the  character  of 

175 


Hannah's  Prayer  and  TItanh. 


1  SAMUEL  II. 


Samuel's  Ministry. 


the  two  priests  •who  administered  them  was  notoriously- 
bad.  But  doubtless  he  believed,  and  acted  on  the  belief, 
that  the  ordinances  were  "eftectual  means  of  salva- 
tion, not  from  any  virtue  in  them,  or  in  those  who 
administered  them,  but  from  the  grace  of  God  being 
communicated  through  them."  4.  -wUeii  Elkanalx 
offered,  he  gave  to  PeniniialiL,  &c.  .  .  .  portioMS— The 
offerer  received  back  the  greater  part  of  the  peace  of- 
ferings, wliich  he  and  his  family  or  friends  were  accus- 
tomed to  eat  at  a  social  feast  before  the  Lord.  (See  on  Le- 
viticus 3. 7 ;  Deuteronomy  12. 12.)  It  was  otit  of  these  con- 
secrated viands  Elkanah  gave  portions  to  all  the  members 
of  his  family;  but  "  unto  Hannah  he  gave  a  worthy  por- 
tion;" i.e.,  a  larger  choice,  according  to  the  Eastern 
fashion  of  showing  regard  to  beloved  or  distinguished 
guests.  (See  on  ch.  9.  23,  24;  also  Genesis  4S.  34.)  6.  lier 
adversary  provoked  her  sore— The  conduct  of  Peninnah 
was  most  unbecoming.  But  domestic  broils  in  the  houses 
of  polyga  mists  are  of  frequent  occurrence,  and  the  most 
fruitful  cause  of  them  has  always  been  jealousy  of  the 
husband's  superior  affection,  as  in  this  case  of  Hannah, 

9-18.  Hannah's  Prayer.  9-11.  she  prayed,  and 
*-o-\ved  a  vow— Here  is  a  specimen  of  the  intense  desire 
chat  reigned  in  the  bosoms  of  the  Hebrew  women  for  chil- 
dren, Tliis  was  the  burden  of  Hannah's  prayer;  and  the 
strong  preference  she  expressed  for  a  male  child  originated 
in  her  purpose  of  dedicating  him  to  the  tabernacle  service. 
The  circumstance  of  his  birth  bound  him  to  this;  but  his 
residence  within  the  precincts  of  the  sanctuary  would 
have  to  conimence  at  an  earlier  age  than  usual,  in  conse- 
quence of  tlie  Nazarite  vow.  13-18.  Eli  marked  lier 
inoiitli— The  suspicion  of  the  aged  priest  seems  to  in- 
dicate that  the  vice  of  intemperance  was  neither  uncom- 
mon nor  confined  to  one  sex  in  those  times  of  disorder. 
Tills  mistaken  impression  was  immediately  removed, 
and,  in  tlie  words,  "God  grant,"  or  rather,  "will  grant," 
was  followed  bj'  an  invocation  which,  as  Hannah  regarded 
it  in  the  light  of  a  prophecy  pointing  to  the  accomplish- 
ment of  her  earnest  desire,  dispelled  her  sadness,  and 
filled  her  with  confident  hope.  The  character  and  ser- 
vices of  the  expected  child  were  sufficiently  important  to 
make  liis  birth  a  lit  subject  for  prophecy. 

20.  Samuel  Born.  30.  called  lils  name  Samnel — 
Doubtless  with  her  husband's  consent.  The  names  of 
children  were  given  sometimes  by  the  fathers,  and  some- 
times by  tlie  mothers  (see  on  Genesis  4. 1,  26;  5.  29;  19.37; 
21.3);  and  among  the  early  Hebrews,  were  commonly 
compound  names,  one  part  including  the  name  of  God. 
31.  tlic  man  Elkanah  .  ,  .  'went  up  to  offer  .  .  .  his 
■vow — The  solemn  expression  of  his  concurrence  in  Han- 
nah's vow  was  necessary  to  make  it  obligatory.  (See  on 
Numbers  30.)  33.  But  Hannali  went  not  up — Men  only 
were  obliged  to  attend  the  solemn  feasts.  (Exodus  23. 17.) 
But  Hannah,  like  other  pious  women,  was  in  the  habit  of 
going,  only  she  deemed  it  more  prudent  and  becoming  to 
defer  her  next  Journey  till  her  son's  age  would  enable  her 
to  fulfil  her  vow.  34.  three  bullocks— <S'ep^,  renders  it  "a 
bullock  of  three  years  old; "  which  is,  probably,  the  true 
rendering. 

CHAPTEE    II. 

Ver.  1-11.  Hannah's  Song  in  Thankfulness  to  God. 
1.  Hannah  prayed,  and  said — Praise  and  prayer  are  in- 
separably conjoined  in  Scripture.  (Colossians4.2;  ITimo- 
thy  2. 1.)  This  beautiful  song  was  her  tribute  of  thanks 
for  the  Divine  goodness  in  answering  her  petition,  mine 
horn  is  exalted  in  the  Lord— Allusion  is  here  made  to  a 
peculiarity  in  the  dress  of  Eastern  females  about  Leb- 
anon, which  seems  to  have  obtained  anciently  among 
the  Israelite  women,  that  of  wearing  a  tin  or  silver  horn 
on  the  forehead,  on  which  their  veil  is  suspended.  Wives, 
who  have  no  children,  wear  it  projecting  in  an  oblique 
direction,  while  those  who  become  mothers  forthwith 
raise  it  a  few  inches  higher,  inclining  towards  the  per- 
pendicular, and  by  this  slight  but  observable  change  in 
their  head-dress,  make  known,  wherever  they  go,  the  ma- 
ternal cliaracter  which  they  now  bear,  5.  they  that  -vvere 
buugry  ceased-^,  c,  to  hunger,  the  barren  hath  bom 
176 


seven— I.  e.,  many  children.  6.  lie  bringetli  down  to 
the  grave,  and  bringeth  up — i.  e.,  he  reduces  to  the  lowest 
state  of  degradation  and  misery,  and  restores  to  pros- 
perity and  happiness.  8.  inherit  the  tlirone  of  glory — 
I.  e.,  possesses  seats  of  honour,  he  raisetli  up  tUc  poor  out 
of  the  dust,  and  lifteth  the  beggar  front  tS^e  dimgliill 
— The  dunghill,  a  pile  of  horse,  cow,  or  camel  offal,  heaped 
up  to  dry  in  the  sun,  and  serve  as  fuel,  was,  and  is,  one  a.' 
the  common  haunts  of  the  poorest  mendicants;  and  the 
change  that  had  been  made  in  the  social  position  of  Han- 
nah, appeared  to  her  grateful  heart  as  auspicious  and  as 
great  as  the  elevation  of  a  poor  despised  beggar  to  the 
highest  and  most  dignified  rank.  10.  the  Lord  sliall 
judge  the  ends  of  tlie  earth  .  .  .  exalt  the  Iiorn  of  liis 
anointed— This  is  the  first  place  in  Scripture  M'here  the 
word  "anointed,"  or  Messiah,  occurs;  and  as  there  was 
no  king  in  Israel  at  the  time.  It  seems  the"  best  interpreta- 
tion to  refer  it  to  Clirist.  There  is,  indeed,  a  remarkable 
resemblance  between  the  song  of  Hannali  and  that  of 
Mary.  (Luke  1.  46.)  11.  the  child  did  minister  unto  the 
liord  before  Eli  the  priest — He  must  have  been  engaged 
in  some  occupation  suited  to  his  tender  age,  as  in  playing 
upon  the  cymbals,  or  other  instruments  of  music;  in 
lighting  the  lamps,  or  similar  easy  and  interesting  ser- 
vices. 

12-17.  The  Sin  of  Eli's  Sons.  13.  Tiow  the  sons  of 
Eli  were  sons  of  Belial — Not  only  careless  and  irrelig- 
ions,  but  men  loose  in  their  actions,  and  vicious  and  scan- 
dalous in  their  habits.  Though  professionally  engaged  in 
sacred  duties,  they  were  not  only  strangers  to  the  power 
of  religion  in  the  heart,  but  they  had  tlirown  off  its  re- 
straints, and  even  ran,  as  is  often  done  in  similar  cases 
by  the  sons  of  eminent  ministers,  to  tlie  opposite  extreme 
of  reckless  and  open  profligacy.  13.  tlie  priest's  ciistom 
witli  the  people — "When  persons  wished  to  present  a  sac- 
rifice of  peace-offering  on  tlie  altar,  the  offering  was 
Ijrought  in  the  first  instance  to  the  priest,  and  as  the 
Lord's  part  was  burnt,  the  parts  appropriated  respectively 
to  the  priests  and  offerers  were  to  be  sodden.  But  Eli's 
sons,  unsatisfied  with  the  breast  and  shoulder,  which 
were  the  perquisites  appointed  to  them  by  the  Divine  law 
(Exodus  29.  27;  Leviticus  7.  31,  32),  not  only  claimed  part 
of  the  ofterer's  share,  but  rapaciously  seized  them  pre- 
vious to  the  sacred  ceremony  of  heaving  or  waving  (see 
on  Leviticus  7.  34);  and  moreover  committed  the  addi- 
tional injustice  of  taking  up  with  their  fork  those  portions 
which  they  preferred,  whilst  raw,  in  order  to  their  being 
roasted.  Pious  people  were  revolted  by  such  rapacious 
and  profane  encroachments  on  the  dues  of  the  altar,  as 
well  as  what  should  have  gone  to  constitute  the  family 
and  social  feast  of  the  offerer.  The  truth  is,  the  priests 
having  become  haughty,  and  unwilling  in  many  instances 
to  accept  invitations  to  those  feasts,  presents  of  meat  were 
sent  to  them ;  and  this,  though  done  in  courtesy  at  first, 
being,  in  course  of  time,  established  into  a  right,  gave  rise 
to  all  the  rapacious  keenness  of  Eli's  sons. 

18-26.  Samuel's  Ministry.  18.  But  Samuel  minis- 
tered before  tlie  Lord,  being  a  cliild — This  notice  of  his 
early  services  In  the  outer  courts  of  the  tabernacle,  was 
made  to  pave  the  way  for  the  remarkable  prophecy  re- 
garding the  high  priest's  family,  girded -with  a  linen 
ephod — A  small  shoulder-garment  or  apron,  used  in  the 
sacred  service  by  the  inferior  priests  and  Levites ;  some- 
times also  by  judges  or  eminent  persons,  and  hence  al- 
lowed to  Samuel,  who,  though  not  a  Levite,  was  devoted 
to  God  from  his  birth.  19.  his  mother  made  him  a  little 
coat,  and  brought  it  to  him  fx'om  year  to  year — Aware 
that  he  could  not  yet  render  any  useful  service  to  the  talj- 
ernacle,  she  undertook  the  expense  of  supplying  him 
with  wearing  apparel.  All  weaving  stuffs,  manufacture 
of  cloth,  and  making  of  suits  were  anciently  the  employ- 
ment of  women.  30.  Eli  blessed  Elkanah  and  his  wife 
—This  blessing,  like  that  -which  he  had  formerly  pro- 
nounced, had  a  prophetic  virtue;  which,  ere  long,  ap- 
peared in  the  increase  of  Hannah's  family  (v.  21),  and  the 
growing  qualifications  of  Samuel  for  the  service  of  the 
sanctuary.  33.  the  women  that  assembled  at  tlie  door 
of  the  tabemocle— This  was  an  institution  of  holy  women 


The  Lord  Appears  to  Samuel. 


1  SAMUEL  III,  IV. 


Israel  Overcome  by  the  Philistines. 


of  a  strictly  ascetic  order,  who  had  relinquished  -worldly- 
cares  and  devoted  themselves  to  the  Lord  ;  an  institution 
which  continued  down  to  the  time  of  Christ  (Luke  2. 37). 
Kli  was,  on  the  whole,  a  good  man,  but  unhappy  in  the 
moral  and  religious  training  of  his  family.  He  erred  on 
the  side  of  parental  indulgence,  and  though  he  repri- 
manded them  (see  on  Deuteronomy  21. 18-21),  yet,  from 
fear  or  indolence,  shrunk  from  laying  on  them  the  re- 
straints, or  subjecting  them  to  the  discipline  their  gross 
delinquencies  called  for.  In  his  judicial  capacity,  he 
winked  at  their  flagrant  acts  of  mal-administration,  and 
suffered  them  to  make  reckless  enci-oachments  on  the 
constitution,  by  which  the  most  serious  injuries  were  in- 
flicted both  on  the  rights  of  the  people  and  the  laws  of 
God.  S5.  tliey-  hearkened  not  unto  tlie  voice  of  tUelr 
father,  because  (it  should  be  there/ore)  the  Lortl  -wonld 
slay  them— It  was  not  God's  preordination,  but  their  own 
wilful  and  impenitent  disobedience  which  was  the  cause 
of  their  destruction, 

27-35.  A  Prophecy  against  Eli's  House.  2T.  there 
came  a  man  of  God  unto  'Eli,  saying  .  .  .  there  shall 
not  he  an  old  man  in  thine  house — So  much  importance 
has  always,  in  the  East,  been  attached  to  old  age,  that  it 
would  be  felt  to  be  a  great  calamity,  and  sensibly  lower 
the  respectability  of  any  family  which  could  boast  of  few 
or  no  old  men.  The  prediction  of  this  prophet  was  fully 
confirmed  by  the  afflictions,  degradation,  poverty,  and 
many  untimely  deaths  with  which  the  house  of  Eli  was 
visited  after  its  announcement  (see  onch.4. 11;  14.3;  22. 
18-23;  1  Kings  2.27).  31.  I  will  cut  oif  thine  arm,  and 
the  arm  of  thy  fatlier's  liouse— By  tlie  withdrawal  of  the 
high  priesthood  from  Eleazar,  the  elder  of  Aai-on's  two 
sons,  after  Nadab  and  Abihu  were  destroyed,  that  dignity 
had  been  conferred  on  the  family  of  Ithamar,  to  which 
Eli  belonged,  and  now  that  his  descendants  had  forfeited 
the  honour,  it  Avas  to  be  taken  from  them  and  restored  to 
the  elder  branch.  33.  thou  shalt  see  aji  enemy  in  my 
habitation— A  successful  rival  for  the  office  of  high  priest 
shall  rise  out  of  another  family  (2  Samuel  15. 35 ;  1  Chron- 
icles 24.  3;  29.  22).  But* the  marginal  reading,  "thou  shalt 
see  the  affliction  of  the  tabernacle,"  seems  to  be  a  pre- 
ferable translation, 

CHAPTER  III, 

Ver.  1-10.  The  Lord  Appears  to  Samuel  in  a  Vision. 
1.  the  ciiild  Samuel  ministered  unto  tlie  Lord  before 

Eli— His  ministry  consisted,  of  course,  of  such  duties  in 
or  about  the  sanctuary  as  were  suited  to  his  age,  which  is 
supposed  now  to  have  been  about  twelve  years.  Whether 
the  office  had  been  specially  assigned  him,  or  it  arose  from 
the  interest  inspired  by  the  story  of  his  birth,  Eli  kept 
him  as  his  immediate  attendant;  and  he  resided  not  in 
tlie  sanctuary,  but  in  one  of  the  tents  or  apartments 
around  it,  assigned  for  the  accommodation  of  the  priests 
and  Levites,  his  being  near  to  that  of  the  higli  priest's. 
the  -word  of  tlie  Lord  tvas  precious  in  those  days — it 
was  very  rarely  known  to  the  Israelites;  and  in  point  of 
fact  only  two  prophets  are  mentioned  as  having  appeared 
during  the  whole  administration  of  the  judges  (Judges 
4.4;  6.8).  tlxere  -was  no  open  vision  —  no  publicly  rec- 
ognized prophet  whom  the  people  could  consult,  and  from 
whom  they  might  learn  the  will  of  God.  There  must  have 
been  certain  indubitable  evidences  by  which  a  communi- 
cation from  lieavcn  could  be  distinguished.  Eli  knew 
them,  for  he  may  have  received  them,  though  not  so  fre- 
quently as  is  implied  in  the  idea  of  an  "  open  vision."  3. 
ere  the  lamp  of  God  -went  out  in  the  temple  of  the 
Lord— The  "temple"  seems  to  have  become  the  estab- 
lished designation  of  the  tabernacle,  and  the  time  indi- 
cated was  towards  the  morning  twilight,  as  the  lamps 
were  extinguished  at  sunrise  (see  on  Leviticus  6. 12, 13).  5. 
he  ran  unto  Ell,  and  said,  Here  am  I,  for  thou  calledst 
me— It  is  evident  that  his  sleeping  chamber  was  close  to 
that  of  the  aged  high  priest,  and  that  he  was  accustomed 
to  be  called  during  the  night.  The  three  successive  calls 
addressed  to  the  boy  convinced  Eli  of  the  Divine  character 
of  the  speaker,  and  he  therefore  exhorted  the  child  to 
12 


give  a  reverential  attention  to  the  message.  The  burden 
of  it  was  an  extraordinary  premonition  of  the  judgments 
that  impended  over  Eli's  house;  and  the  aged  priest, 
having  drawn  the  painful  secret  from  the  simple  child, 
exclaimed,  "  It  is  the  Lord  ;  let  him  do  what  seemeth  to 
him  good."  Such  is  the  spirit  of  meek  and  unmurmur- 
ing submission  in  which  we  ought  to  receive  the  dispen- 
sations of  God,  however  severe  and  afflictive.  But,  in 
order  to  form  a  right  estimate  of  Eli's  language  and  con- 
duct on  this  occasion,  we  must  consider  the  overwhelm- 
ing accumulation  of  judgments  denounced  against  his 
person,  his  sons,  his  descendants— his  altar,  and  nation. 
With  such  a  threatening  prospect  before  him,  his  piety 
and  meekness  were  wonderful.  In  his  personal  character 
he  seems  to  have  been  a  good  man,  but  his  relative's  con- 
duct was  flagrantly  bad;  and  though  his  misfortunes 
claim  our  sympathy,  it  is  impossible  to  approve  or  defend 
the  weak  and  unfaithful  course  which,  in  the  retributive 
justice  of  God,  brought  these  adversities  upon  him, 

CHAPTER    IV, 

Ver.  1-11.  ISRAEi,  Overcome  by  the  Philistines.  1. 
the  -word  of  Samuel  canie  to  all  Israel — The  character 
of  Samuel  as  a  prophet  was  now  fully  established.  The 
want  of  an  "open  vision  "  was  supplied  by  him,  for  "none 
of  his  words  were  let  fall  to  the  ground  "  (ch.  3. 19) ;  and  to 
his  residence  in  Shiloh  all  the  people  of  Israel  repaired  to 
consult  him  as  an  oracle,  wlio,  as  the  medium  of  receiv- 
ing the  Divine  command,  or  by  his  gift  of  a  prophet,  could 
inform  them  what  was  the  mind  of  God.  It  is  not  im- 
probable that  the  rising  influence  of  the  young  prophet 
had  alarmed  the  jealous  fears  of  the  Philistines,  who, 
having  kept  the  Israelites  in  some  degree  of  subjection 
ever  since  the  death  of  Samson,  were  determined,  by- 
farther  crushing,  to  prevent  the  possibility  of  their  being 
trained  by  the  counsels,  and  under  the  leadership  of 
Samuel,  to  reassert  their  national  independence.  At  all 
events,  the  Philistines  were  the  aggressors  (v.  2).  But,  on 
the  other  hand,  the  Israelites  were  rash  and  inconsiderate 
in  rushing  to  the  field  without  obtaining  the  sanction  of 
Samuel  as  to  the  war,  or  having  consulted  him  as  to  the 
subsequent  measures  they  took.  Israel  -went  out  against 
the  Philistines  to  battle — i.  e.,  to  resist  this  new  incur- 
sion.— Aphelc  ,  ,  .  Eben-ezer — Aphek,  which  means 
"strength,"  Is  a  name  applied  to  any  fort  or  fastness. 
There  were  several  Apheks  in  Palestine ;  but  the  mention 
of  Eben-ezer  determines  this  "  Aphek  "  to  be  in  the  south, 
among  the  mountains  of  Judah,  near  the  western  en- 
trance of  the  pass  of  Beth-horon,  and  consequently  on 
the  borders  of  the  Philistine  territory.  The  first  encoun- 
ter at  Aphek  being  unsuccessful,  the  Israelites  determined 
to  renew  the  engagement  in  better  circumstances.  3-9. 
Let  us  fetch  the  arh  of  the  covenant  of  the  Lord  out 
of  Shiloh  unto  us— Strange  that  they  were  so  blind  to 
the  real  cause  of  the  disaster,  and  that  they  did  not  dis- 
cern, in  the  great  and  general  corruption  of  religion  and 
morals  (ch.  2.  and  7.  3 ;  Psalni  78.  58),  the  reason  why  the 
presence  and  aid  of  God  were  not  extended  to  them.  Their 
first  measure  for  restoring  the  national  spirit  and  energy 
ought  to  have  been  a  complete  reformation— a  universal 
return  to  purity  of  worship  and  manners.  But,  instead 
of  cherishing  a  spirit  of  deep  humiliation  and  sincere  re- 
pentance—instead of  resolving  on  the  abolition  of  exist- 
ing abuses,  and  the  re-establishing  of  the  pure  faith,  they 
adopted  what  appeared  an  easier  and  speedier  course — 
they  put  their  trust  in  ceremonial  observances,  and 
doubted  not  but  that  the  introduction  of  the  ark  into  the 
battle-field  would  ensure  their  victory.  In  recommend- 
ing this  extraordinary  step,  the  elders  might  recollect  the 
confidence  it  imparted  to  their  ancestors  (Numbers  10.35; 
14. 44),  as  well  as  what  had  been  done  at  Jericho.  But  it  is 
more  probable  that  they  were  influenced  by  the  heathen- 
ish ideas  of  their  Idolatrous  neighbours,  who  carried  their 
Idol  Dagon,  or  his  sacred  symbols,  to  their  wars,  believing 
that  the  power  of  their  divinities  was  inseparably  asso- 
ciated with,  or  residing  in,  their  images.  In  short,  the 
shout  raised  in  the  Hebrew  camp,  on  the  arrival  of  the 

177 


The  Death  of  Eli. 


1  SAMUEL  V,  VI. 


r/te  Philistines  Send  Back  the  Ark. 


ark,  indicated  very  plainly  the  prevalence  amongst  the 
Israelites  at  this  time,  of  a  belief  in  national  deities— 
whose  influence  was  local,  and  whose  interest  was  espe- 
cially exerted  in  behalf  of  the  people  who  adored  them. 
The  joy  of  the  Israelites  was  an  emotion  springing  out  of 
the  same  superstitious  sentiments  as  the  corresponding 
dismay  of  their  enemies ;  and  to  afTord  them  a  convincing, 
though  painful  proof  of  their  error,  was  the  ulterior  object 
of  the  discipline  to  which  they  were  now  sulijected— a  dis- 
cipline by  which  God,  while  punishing  them  lor  their 
apostasy  by  allowing  the  capture  of  the  ark,  had  another 
end  in  view— that  of  signally  vindicating  His  supremacy 
over  all  the  gods  of  the  nations. 

12-22.  Eli  Hearing  the  Tidings.  13.  Ell  sat  upon 
a  seat  by  tlie  way-side— The  aged  priest,  as  a  public 
magistrate,  used,  in  dispensing  justice,  to  seat  himself 
daily  in  a  spacious  recess  at  the  entrance  gate  of  the  city ; 
and  in  his  intense  anxiety  to  learn  the  issue  of  the  battle, 
he  took  up  his  usual  place  as  the  most  convenient  for 
meeting  with  passers-by.  His  seat  was  an  official  chair, 
Bimilar  to  those  of  the  ancient  Egyptian  judges,  richly 
carved,  superbly  ornamented,  high,  and  luithout  a  back. 
The  calamities  announced  to  Samuel  as  about  to  fall  upon 
the  family  of  Eli  were  now  inflicted  in  the  deatli  of  his 
two  sons,  and  after  his  death,  by  that  of  his  daughter-in- 
law,  whose  infant  son  received  a  name  that  perpetuated 
the  fallen  glory  of  the  church  and  nation.  The  public 
disaster  was  completed  by  the  capture  of  the  ark.  Poor 
Eli!  he  was  a  good  man,  in  spite  of  his  unhappy  weak- 
nesses. So  strongly  were  his  sensibilities  enlisted  on  the 
side  of  religion,  that  the  news  of  the  capture  of  the  ark 
proved  to  him  a  knell  of  death ;  and  yet  his  over-indul- 
gence, or  sad  neglect  of  his  family— the  main  cause  of  all 
the  evils  that  led  to  its  fall,  has  been  recorded,  as  a 
beacon  to  warn  all  heads  of  Christian  families  against 
making  shipwreck  on  the  same  rock. 

CHAPTER    V. 

Ver.  1,  2.  The  Philistines  Being  the  Akk  into  the 
House  of  Dagon.  1.  Aslulod— Or  Azotus,  one  of  the  five 
Philistine  satrapies,  and  a  place  of  great  strength.  It  was 
an  inland  town,  thirty-four  miles  north  of  Gaza,  now 
called  Esdud.  3.  tlie  lionse  of  Dagon— Stately  temples 
were  erected  in  honour  of  this  idol,  who  was  the  princi- 
pal deity  of  the  Philistines,  but  Avhose  worship  extended 
over  all  Syria,  as  well  as  Mesopotamia  and  Clialdea ;  his 
name  being  found  among  tlie  Assyrian  gods  on  the  cunei- 
form inscriptions.  [Rawlinson.]  He  was  represented 
under  a  monstrous  combination  of  a  human  head,  breast, 
and  arms,  joined  to  the  belly  and  tail  of  a  flsh.  The 
captured  ark  was  placed  in  the  temple  of  Dagon,  right 
before  this  image  of  the  idol. 

3-5.  Dagon  Falls  Down.  3.  tliey  of  Aslitlotl  arose 
early — They  were  filled  with  consternation  when  they 
found  the  object  of  their  stupid  veneration  prostrate 
before  the  symbol  of  the  Divine  presence ;  though  set  up, 
it  fell  again,  and  lay  in  a  state  of  complete  mutilation ; 
his  head  and  arms,  severed  from  the  trunk,  Vi^ere  lying  in 
distant  and  separate  places,  as  if  violently  cast  oflf,  and 
only  the  fishy  jart  remained.  The  degradation  of  their 
idol,  though  concealed  by  the  priests  on  the  former  occa- 
sion, was  now  Jiiore  manifest  and  infamous.  He  lay  in 
the  attitude  of  a ■sanquished  enemy  and  a  suppliant,  and 
this  picture  of  humiliation  significantly  declared  the  su- 
periority of  the  God  of  Israel.  5.  Therefore  neither  tUe 
priests  .  .  .  nor  any  .  .  .  tread  on  tlie  tliresliold  of 
Dagon— A  superstitious  ceremony  crept  in,  and  in  the 
providence  of  (tod  was  continued,  by  which  the  Philis- 
tines contributed  to  publish  this  proof  of  the  helplessness 
of  their  god.  nnto  tills  day— The  usage  continued  in 
practice  at  the  time  when  this  history  was  written— prob- 
ably in  the  later  years  of  Samuel's  life. 

C-12.  The  Philistines  are  Smitten  t.'ith  Emerods. 
6.  tlie  liand  of  tlie  Lord  -^vas  lieavy  upon  them  of 
Ashdod- The  presumption  of  the  Ashdodites  was  pun- 
ished by  a  severe  judgment  that  overtook  them  in  the 
form  of  a  pestilence,  smote  them  with  emerods— Bleed- 
178 


ing  piles,  haemorrhoids  (Psalm  78.  66),  in  a  very  aggravated 
form.  As  the  heathens  generally  regarded  diseases  aflect- 
ing  the  secret  parts  of  the  body  as  punishments  from  the 
gods  for  trespasses  committed  against  themselves,  the 
Ashdodites  would  be  the  more  ready  to  look  upon  the 
prevailing  epidemic  as  demonstrating  the  anger  of  God, 
already  shown  against  their  idol.  7.  the  ark  of  God 
siiall  not  abide  witli  ns— It  was  removed  successively 
to  several  of  the  large  towns  of  the  country,  but  the  same 
pestilence  broke  out  in  every  place,  and  raged  so  fiercely 
and  fatally  that  the  authorities  were  forced  to  send  the 
ark  back  into  the  land  of  Israel.  11.  tliey  sent— i.  e.,  the 
magistrates  of  Ekron.  13.  the  cry  of  the  city  went  np 
to  lieaven— The  disease  is  attended  with  acute  pain,  and 
it  is  far  from  being  a  rare  phenomenon  in  the  Philistian 
plain.  [Van  de  Velde.] 

CHAPTEE    VI. 

Ver.  1-9.  The  Philistines  Counsel  how  to  Send  Back 
THE  Ark.    1.  the  arU.  was  in  the  country  of  the  Phil- 
istines seven  montlis— Notwithstanding  the  calamities 
which  its  presence  had  brought  on  the  country  and  the 
people,  the  Philistine  lords  were  unwilling  to  relinquish 
such   a  prize,  and  tried  every  means  to  retain  it  with 
peace  and  safety,  but  in  vain.    2.  The  Philistines  called 
for  the  priests  and  the  diviners- The  designed  restora- 
tion of  the  ark  was  not,  it  seems,  universally  approved 
of,  and  many  doubts  were  expressed  whether  the  pre- 
vailing pestilence  was  really  a  judgment  of  Heaven.  The 
priests  and  diviners  united  all  parties  by  recommending 
a  course  which  would  enable  them  easily  to  discriminate 
the  true  character  of  the  calamities,  and  at  the  same  time 
to  propitiate  the  incensed  Deity  for  any  acts  of  disrespect 
which  might  have  been  shown  to  His  ark.    five  golden 
emerods — Votive   or   thank   offerings   were   commonly 
made  by  the  heathen  in  prayer  for,  or  gratitude  after, 
deliverance  from  lingering  or  dangerous  disorders,  in 
the  form  of  nretallic  (generally  silver)  models  or  images 
of  the  diseased  parts  of  the  body,  miis  is  common  still 
in  Roman  Catholic  countries,  as  well  as  in  the  temples 
of  the  Hindoos  and  other  modern  heathen,    five  golden 
mice— This  animal  is  supposed  by  some  to  be  the  jerboa 
or  jumping-mouse  of  Syria  and  Egypt  [Bochart];    by 
others,  to  be  the  short-tailed  field-mouse,  which  often 
swarms  in  prodigious  numbers,  and  commits  great  rav- 
ages in  the  cultivated  fields  of  Palestine.    5.  give  glory 
to  tlie  God  of  Israel — By  these  propitiatory  presents,  the 
Philistines  would  acknowledge   His   power,  and  make 
reparation  for  the  injury  done  to  His  ark.    ligliten  liis 
hand   .    .    .    from  off  yonr  gods — Elohim  for  god.    G. 
Wlierefore  tlien  Ao   ye   harden   your  hearts,  as  tlie 
Egyptians  and  Pharaoli  hardened  tlieirs — The  mem- 
ory of  the  appalling  judgments  that  had  been  inflicted  on 
Egypt  was  not  yet  obliterated.    Whether  preserved  in 
written  records,  or  in  floating  tradition,  they  were  still 
fresh  in  the  minds  of  men,  and  being  extensively  spread, 
were  doubtless  the  mearus  oj  diffusing  the  knowledge  and 
fear  of  the  true  God,    7.  make  a  ne%v  cart — Their  object 
in  making  a  new  one  for  the  purpose  seems  to  have  been 
not  only  for  cleanliness  and  neatness,  but  from  an  im- 
pression that  there  would  have  been  an  impropriety  in 
using  one  that  had  been  applied  to  meaner  or  more  com- 
mon services.    It  appears  to  have  been  a  covered  wagon 
(see  on  2  Samuel  6. 3).    two  milch  Icine — Such  untrained 
heifers,  wanton  and  vagrant,  would  pursue  no  certain 
and  regular  path,  like  those  accustomed  to  the  yoke,  and 
therefore  were  most  unlikely  of  their  own  spontaneous 
motion  to  prosecute  the  direct  road  to  the  land  of  Israel. 
bring  tlieir  calves  Iioiiie  from  tliem — The  strong  natural 
afl'ection  of  the  dams  might  be  supposed  to  stimulate 
their  return  homewards,  rather  than  direct  their  steps  \n 
a  foreign  country.    8.  take  the  ark  of  the  liord,  and  lay 
it  upon  the  cart — This  mode  of  carrying  the  sacred  sym- 
bol was  forbidden;  but  the  ignorance  of  the  Philistines 
made  the  indignity  be  overlooked  (see  on  2  Samuel  C.  e). 
put  the  je-\vels  ...  in  a  coffer  by  the  side  thereof— The 
way  of  securing  treasure  in  the  East  is  still  in  a  chest, 


37(6  Ark  at  Kirjath-jearim, 


1  SAMUEL  VII,  VIII. 


The  Israelites  ash  for  a  S:ing. 


chained  to  the  house  wall  or  some  solid  part  of  the  fnrni- 
ture.  9.  Betli-sliemesli— )'.  c,  "house  of  the  sun,"  now 
Ain  Shems  [Robixson],  a  city  of  priests  in  Judah,  in  tlie 
south-east  border  of  Dan,  lying  in  a  beautiful  and  exten- 
sive valley.  Josephus  says  thej^  were  set  a-going  near  a 
place  where  the  road  divided  into  two— the  one  leading 
back  to  Ekron,  where  wei-e  their  calves,  and  the  other  to 
Beth-shemesh.  Their  frequent  lowings  attested  their 
ardent  longing  for  their  young,  and  at  the  same  time  the 
supernatural  influence  that  controlled  their  movements 
in  a  contrary  direction,  tlie  lords  of  tlie  Pliillstines 
■went  after  them— to  give  their  tribute  of  homage,  to 
prevent  imposture,  and  to  obtain  the  most  reliable  evi- 
dence of  the  truth.  The  result  of  this  journey  tended  to 
their  own  deeper  humiliation,  and  the  greater  illustra- 
tion of  God's  glory.  14r.  tliey  clave— i.  e.,  the  Beth-shem- 
ites,  in  an  Irrepressible  outburst  of  joy.  oflfei-ctJ.  tlie  kine 
—Though  contrary  to  the  requirements  of  the  law  (Leviti- 
cus 1.3;  22. 19),  these  animals  might  properly  be  ofTered, 
as  consecrated  by  God  himself;  and  thougli  not  beside 
the  tabernacle,  tliere  were  many  instances  of  sacrifices 
offered  by  prophets  and  holy  men  on  extraordinary  occa- 
sions in  other  places.  17.  tliese  are  tiie  golden  cmerods 
. . .  and  tlie  mice — There  were  five  representative  images 
of  the  emerods,  corresponding  to  the  five  principal  cities 
of  the  Philistines.  But  the  number  of  the  golden  mice 
must  have  been  greater,  for  they  were  sent  from  the 
walled  towns  as  well  as  the  country  villages.  IS.  on  tlie 
gi'eat  stone  of  Alael—Abel  or  Aben  means  "stone,"  so 
that  without  resorting  to  ilalics,  the  reading  should  be, 
"the  great  stone."  19.  lie  smote  tlie  men  of  Betlx- 
sliemesli,  Ijecause  tliey  liad  loolced  into  tlie  arlt — In  the 
ecstasy  of  delight  at  seeing  the  return  of  the  ark,  the 
Beth-shemesh  reapers  pried  into  it  beneath  the  wagon 
cover;  and  instead  of  covering  it  up  again,  as  a  sacred 
utensil,  they  let  it  remain  exposed  to  common  inspec- 
tion, wishing  it  to  be  seen,  in  order  that  all  might  enjoy 
the  triumph  of  seeing  the  votive  ofTerings  presented  to  it, 
and  gratify  curiosity  with  the  sight  of  the  sacred  shrine. 
This  was  the  ofTence  of  those  Israelites  (Levites,  as  well 
as  common  people),  who  had  treated  the  ark  with  less 
reverence  tlian  the  Philistines  themselves.  lie  smote  of 
tHe  people  fifty  tlioiisaiid  and  tlireescore  and  ten  men 
— Beth-sliemesh  Ijeing  only  a  village,  this  translation 
must  be  erroneous,  and  should  be,  "he  fanote  fifty  out  of  a 
thousand,"  being  only  1400  in  all  who  indulged  this  curi- 
osity. God,  instead  of  decimating,  according  to  an  ancient 
usage,  slew  only  a  twentieth  part;  i.  e.,  according  to  Jo- 
seplius,  70  out  of  1-100  (see  on  Numbers  4.  lS-22).  31.  Itir- 
jatli-jcarim — "the  city  of  woods,"  also  called  Kirjath- 
baaUJoshua  15.60;  18.14;  1  Chronicles  13.6,7).  This  was 
the  nearest  town  to  Beth-shemesh;  and  being  a  place  of 
strength,  was  a  fitter  place  for  the  residence  of  the  ark. 
Beth-sheniesh  being  in  a  low  plain,  and  Kirjatli-jearim 
on  a  hill,  explains  the  message,  "  Come  ye  down,  and 
fetch  it  up  to  you." 

CHAPTER   VII. 

Ver.  1-2.  The  Ark  at  Kirjath-jeakim.  1.  tlie  men 
of  Klrjatlx-Jearim— "  The  city  of  woods,"  also  Klrjath- 
baal  (Joshua  15.60;  18.14";  1  Chronicles  13.5,6).  This  was 
the  nearest  town  to  Beth-shemesh,  and  stood  on  a  hill ; 
this  was  the  reason  of  the  message  (cli.  6. 21),  and  why 
this  was  chosen  for  the  convenience  of  people  turning 
their  faces  to  the  ark  (1  Kings  8.  29-35;  Psalm  28. 2;  Daniel 
6. 10).  tliey  'bronglit  it  into  tlie  house  of  Ablnadalj — 
Why  It  was  not  transported  at  once  to  Sbiloh,  where  the 
tabernacle.and  sacred  vessels  were  remaining,  is  difficult 
to  conjecture,  sanctifled  his  son- He  was  not  a  Levite, 
and  was  therefore  only  set  apart  or  appointed  to  be  keeper 
of  the  place.  2.  the  arlt  abode  t^vcnty  years  in  Klrjatli- 
Jcarim- It  appears,  in  the  subsequent  history,  that  a 
much  longer  period  elapsed  before  its  final  removal  from 
Kirjath-jearim  (2  Samuel  6. ;  1  Chronicles  13).  But  that 
length  of  time  had  passed  when  the  Israelites  began  to 
revive  from  their  sad  state  of  religious  decline.  The  cap- 
ture of  the  ark  had  produced  a  general  Indifference  either 


to  its  loss  or  its  recovery,  all  the  honse  of  Israel  la- 
mented after  the  Lord— They  were  then  brought,  doubt- 
less by  the  influence  of  Samuel's  exhortations,  to  renounce 
idolatrj',  and  return  to  the  national  worship  of  the  true 
God. 

3-6.  The  Israelites,  by  Samuel's  Means,  Solemnly 
Repent  at  ISIizpeh.  3-G.  Samuel  spake  unto  all  the 
house  of  Israel — A  great  national  reformation  was  effected 
through  the  influence  of  Samuel.  Disgusted  with  their 
foreign  servitude,  and  panting  for  the  restoration  of  lib- 
erty and  independence,  they  were  open  to  salutary  im- 
pressions ;  and  convinced  of  their  errors,  they  renounced 
idolatry,  and  the  re-establishment  of  the  faith  of  their 
fathers  was  inaugurated  at  a  great  public  meeting,  held  at 
Mizpeh  In  Judah,  and  hallowed  by  the  observance  of  im- 
pressive religious  solemnities.  The  "  drawing  water,  and 
pouring  it  out  before  the  Lord,"  seems  to  have  been  a 
symbolical  act  by  which,  in  the  people's  name,  Samuel 
testifled  their  sense  of  national  corruption,  their  need  of 
that  moral  purification  of  which  water  is  the  emblem, 
and  their  sincere  desire  to  pour  out  their  hearts  in  repent- 
ance before  God.  Samuel  judged  Israel  in  Blizpeh — At 
the  tinie  of  Eli's  death  he  could  not  have  much  exceeded 
twenty  years  of  age ;  and  although  his  character  and  po- 
sition must  have  given  him  great  influence,  it  does  not 
appear  that  hitherto  he  had  done  more  than  prophets 
were  wont  to  do.  Now  he  entered  on  the  duties  of  a  civil 
magistrate. 

7-14.  While  Samuel  Prays,  the  Philistines  are  Dis- 
comfited. 7-11.  when  the  Philistines  heard,  &c. — The 
character  and  importance  of  the  national  convention  at 
Mizpeh  were  fully  appreciated  by  the  Philistines.  They 
discerned  in  it  the  rising  spirit  of  religious  patriotism 
among  the  Israelites  that  was  prepared  to  throw  off  the 
yoke  of  their  domination ;  and  anxious  to  crush  it  at  the 
first,  tliey  made  a  sudden  incursion  while  the  Israelites 
were  in  the  midst  of  their  solemn  celebration.  Unpre- 
pared for  resistance,  they  besought  Samuel  to  supplicate 
the  Divine  Interposition  to  save  them  from  their  enemies. 
Tlie  prophet's  prayers  and  sacrifice  were  answered  l)y 
'such  a  tremendous  storm  of  thunder  and  lightning,  that 
the  assailants,  panic-struck,  were  disordered  and  fled. 
The  Israelites,  recognizing  the  hand  of  God,  rushed  cour- 
ageously on  the  foe  they  had  so  much  dreaded,  and  com- 
mitted such  immense  havoc,  that  the  Philistines  did  not 
for  long  recover  from  this  disastrous  blow.  This  brilliant 
victory  secured  peace  and  Independence  to  Israel  for 
twenty  years,  as  well  as  the  restitution  of  the  usurped 
territory.  13.  Samuel  toolc  a  stone  and  set  it  het-»veen 
Mizpeli  and  Slien — on  an  open  spot  between  the  town 
and  "  the  crag  "  (some  well-known  rock  In  the  neighbour- 
hood). A  huge  stone  pillar  was  erected  as  a  monument 
of  their  victorj^  (Leviticus  26. 1).  The  name— Eben-ezer— 
is  thought  to  have  been  written  on  the  face  of  It. 

CHAPTEE    VIII. 

Ver.  1-18.  By  the  Occasion  of  the  Ill-Government 
OF  Samuel's  Sons  the  Israelites  Ask  a  King.  l.  when 
Samuel  -was  old— He  was  now  about  fifty-four  years  of 
age,  having  discharged  the  office  of  sole  judge  for  twelve 
years.  Unable,  from  growing  infirmities,  to  prosecute  his 
circuit  journeys  through  tlie  country,  he  at  length  con- 
fined his  magisterial  duties  to  Ramah  and  its  neighbour- 
hood ;  delegating  to  his  sons  as  his  deputies  (ch.  7. 15)  the 
administration  of  justice  in  the  southern  districts  of  Pal- 
estine, their  provincial  court  being  held  at  Beer-sheba. 
The  young  men,  however,  did  not  inherit  the  high  quali- 
ties of  their  father;  and  they  having  corrupted  the  foun- 
tains of  justice  for  their  own  private  aggrandizement,  a 
deputation  of  tlie  leading  men  in  the  country  lodged  a 
complaint  against  them  in  headquarters,  accompanied 
with  a  formal  demand  for  a  changa  in  the  government. 
The  limited"  and  occasional  authority  of  the  judges,  the 
disunion  and  jealousy  of  the  tribes  under  the  administra- 
tion of  those  rulers,  had  been  creating  a  desire  for  a  united 
and  permanent  form  of  government;  while  the  advanced 
age  of  Samuel,  together  with  the  risk  of  his  death  hap- 

179 


Said  comes  to  Samud. 


1  SAMUEL  IX. 


Satd  Appointed  to  the  Kingdom. 


peniug  in  the  then  unsettled  state  of  the  people,  was  the 
occasion  of  calling  forth  an  expression  of  this  desire  now. 
6.  tlie  thing  displeased  Samuel  'wlieii  they  said,  Give 
us  a  king  to  judge  us — Personal  and  family  feelings 
might  affect  his  views  of  this  public  movement.  But  his 
dissatisfaction  arose  principally  from  the  proposed  change 
being  revolutionary  in  its  character.  Though  it  would 
not  entirely  subvert  their  theocratic  government,  the  ap- 
pointment of  a  visible  monarch  would  necessarily  tend  to 
throw  out  of  view  their  unseen  King  and  Head.  God  in- 
timated, through  Samuel,  that  their  request  would,  in 
anger,  be  granted,  while  at  the  same  time  he  apprised 
them  of  some  of  the  evils  that  would  result  from  their 
choice.  11.  this  -tvlll  be  the  manner  of  tlie  king — The 
following  is  a  very  just  and  grapliic  picture  of  the  despotic 
governments  which  anciently  and  still  are  found  in  the 
East,  and  Into  conformity  with  which  the  Hebrew  mon- 
archy, notwithstanding  the  restrictions  prescribed  by  the 
law,  gradually  slid.  He  will  take  your  sous  and  ap- 
point them  for  himself— Oriental  sovereigns  claim  a 
right  to  the  services  of  any  of  their  subjects  at  pleasure. 
some  shall  run  before  his  chariots — The  royal  equipages 
were,  generally  throughout  the  East,  as  in  Persia  they 
still  are,  preceded  and  accompanied  by  a  number  of  at- 
tendants who  ran  on  foot.  13.  He  will  appoint  liiin 
captains — In  the  East,  a  person  must  accept  any  office  to 
which  he  maybe  nominated  by  the  king,  however  irksome 
it  may  be  to  his  taste  or  ruinous  to  his  interests.  13.  He 
•»vill  take  your  daughters  to  be  confcctionaries — Cook- 
ery, baking,  and  the  kindred  works  are,  in  Eastern  coun- 
tries, female  employment,  and  tliousands  of  young  women 
are  occupied  with  these  offices  in  the  palaces  even  of  petty 
princes.  14^18.  He  will  take  your  fields,  &c.— Tlie  cir- 
cumstances mentioned  here  might  be  illustrated  by  exact 
analogies  in  the  conduct  of  many  Oriental  monarchs  in 
the  present  day.  19-33.  Nevertheless,  the  people  re- 
fused to  obey  the  voice  of  Samuel — They  sneered  at 
Samuel's  description  as  a  bugbear  to  frighten  them.  De- 
termined, at  all  hazards,  to  gain  their  object,  they  insisted 
on  being  made  like  all  tlie  other  nations,  though  it  was 
their  glory  and  happiness  to  be  unlike  other  nations  in 
having  the  Lord  for  their  King  and  Lawgiver  (Numbers 
23.9;  Deuteronomy  33.28).  Their  demand  was  conceded, 
for  the  government  of  a  king  had  been  provided  for  in 
the  law,  and  they  were  dismissed  to  wait  the  appointment, 
which  God  had  reserved  to  himself  (Deuteronomy  17. 14-20). 

CHAPTER   IX. 

Ver.  1-14.  Saul,  Despairing  to  Find  nis  Father's 
Asses,  comes  to  Samuel,  l.  a  mighty  ntau  of  poiver 
—d.  e.,  of  great  wealth  and  substance.  The  family  was  of 
high  consideration  in  the  tribe  of  Benjamin,  and  there- 
fore Saul's  words  must  be  set  down  amongst  the  common 
forms  of  affected  humility,  which  Oriental  people  are 
wont  to  use.  a.  Saul,  a  choice  young  man,  and  a  goodly 
—He  had  a  presence;  for  it  is  evident  that  he  must  have 
been  only  a  little  under  seven  feet  higli.  A  gigantic 
stature  and  an  athletic  frame  must  have  been  a  popular 
recommendation  at  that  time  in  that  country.  3.  the 
asses  of  Saul's  father  were  lost :  and  Klsh  said  to  Sanl, 
Arise,  go  seek  the  asses— The  probability  is,  that  the 
family  of  Kish,  according  to  the  immemorial  usage  of 
Oriental  shepherds  in  the  purely  pastoral  regions,  had 
let  the  animals  roam  at  large  during  the  grazing  season, 
at  the  close  of  which  messengers  were  despatched  in 
search  of  them.  Such  travelling  searches  are  common ; 
and,  as  each  owner  has  his  own  stamp  marked  on  his 
cattle,  the  mention  of  it  to  the  shepherds  he  meets  gradu- 
ally leads  to  the  discovery  of  the  strayed  animals.  This 
ramble  of  Saul's  had  nothing  extraordinary  in  it,  except 
its  superior  directions  and  issue,  which  turned  Its  uncer- 
tainty into  certainty.  4,  5.  he  passed  tlirough  Mount 
Ephraim— This  being  situated  on  the  north  of  Benjamin, 
indicates  the  direction  of  Saul's  journey.  Tlie  district 
explored  means  the  whole  of  the  mountainous  region, 
with  its  valleys  and  defiles,  which  belonged  to  Ephraim! 
a'urning  apparently  Bouthwards— probably  through  the 
180 


verdant  hills  between  Shlloh  and  the  vales  of  Jordan 
(Shalisha  and  Shalim) — ^he  approached  again  the  borders 
of  Benjamin,  scoured  the  land  of  Zuph,  and  was  pro- 
posing to  return,  when  his  servant  recollected  that  they 
were  in  the  immediate  neighbourhood  of  the  man  of 
God,  who  would  give  them  counsel.  6.  there  is  in  this 
city  a  man  of  God— Ramah  was  the  usual  residence  of 
Samuel,  but  several  circumstances,  especially  the  men- 
tion of  Rachel's  sepulchre,  which  lay  in  Saul's  way  home- 
ward, lead  to  the  conclusion  tliat  "  this  city"  was  not  the 
Ramah  where  Samuel  dwelt,  peradventure  he  can 
shoAv  us  our  -wary  that  we  should  go — It  seems  strange 
that  a  dignified  prophet  should  be  consulted  in  such  an 
affair.  But  i  t  is  probable  that  at  the  introduction  of  the 
prophetic  office  the  seers  had  discovered  things  lost  or 
stolen,  and  thus  their  power  for  higher  revelations  was 
gradually  established.  7.  Saul  said  to  liis  servant.  Be- 
hold, if  ^ve  go,  -what  shall  "we  bring  the  man  1 — ^Ac- 
cording to  Eastern tiotions,  it  would  be  considered  a  want 
of  respect  for  any  person  to  go  into  tlie  presence  of  a 
superior  man  of  rank  or  of  official  station  without  a 
present  of  some  kind  in  his  hand,  however  trifling  in 
value,  the  bread  is  spent  in  our  vessels — Shepherds, 
going  in  quest  of  their  cattle,  put  up  in  a  bag  as  much  flour 
for  making  bread  as  will  last  sometimes  for  thirty  days. 
It  appears  that  Saul  thought  of  giving  the  man  of  God  a 
cake  from  his  travelling  bag,  and  this  would  have  been 
sufficient  to  render  the  indispensable  act  of  civility — the 
customary  tribute  to  official  dignity.  8.  the  fourth  part 
of  a  sliekel  of  silver— rather  more  than  sixpence.  Con- 
trary to  our  Western  notions,  money  is  in  the  East  the 
most  acceptable  form  in  which  a  present  can  be  made  to 
a  man  of  rank.  9.  seer  .  .  .  prophet — The  recognized 
distinction  in  latter  times  was,  that  a  seer  was  one  who 
was  favoured  with  visions  of  God— a  view  of  things  in- 
visible to  mortal  sight;  and  a  prophet  foretold  future 
events.  11.  as  they  -went  up  the  hill — The  modern  vil- 
lage, Er-Rameh,  lies  on  an  eminence;  and  on  their  way 
they  met  a  band  of  young  maidens  going  out  to  the  well, 
which,  like  all  similar  places  in  Palestine,  was  beyond 
the  precincts  of  the  town.  From  these  damsels  they 
learned  that  the  day  was  devoted  to  a  festival  occasion, 
in  honour  of  which  Samuel  had  arrived  in  tlie  city ;  that 
a  sacrifice  had  been  offered,  which  was  done  by  prophets 
in  extraordinary  circumstances  at  a  distance  from  the 
tabernacle,  and  that  a  feast  was  to  follow— implying  that 
it  had  been  a  peace  offering,  and  that,  according  to  the 
venerable  practice  of  the  Israelites,  the  man  of  God  was 
expected  to  ask  a  special  blessing  on  the  food  in  a  man- 
ner becoming  tlie  high  occasion.  14.  Samuel  came  out 
against  them,  to  go  to  the  high  place — Such  were  the 
simple  manners  of  tlie  times  that  tliis  prophet,  the  chief 
man  in  Israel,  was  seen  going  to  preside  at  a  high  festival 
undistinguished  either  by  his  dress  or  equipage  from  any 
ordinary  citizen. 

1.5-27.  GoD  Reveals  to  Samuel  Saul's  Coming,  and 
HIS  Appointment  to  the  Kingdom.  15.  ]Vo-»v  the  Lord 
had  told  Samuel  in  his  ear  a  day  before — The  descrip- 
tion of  Saul,  the  time  of  his  arrival,  and  the  high  office 
to  which  he  was  destined,  had  been  secretly  intimated  to 
Samuel  from  heaven.  The  future  king  of  Israel  was  to 
fight  the  battles  of  the  Lord  and  protect  His  people.  It 
would  appear  that  they  were  at  this  time  suffering  great 
molestation  from  the  Philistines,  and  that  this  was  an 
additional  reason  of  their  urgent  demands  for  the  ap- 
pointment of  a  king  (see  on  ch.  10.5;  13.3).  18.  Tell  me, 
1  pray  thee,  ■»vhere  the  seer's  house  isT — Satisfying  the 
stranger's  inquiry,  Samuel  invited  him  to  the  feast,  as 
well  as  to  sojourn  till  the  morrow;  and,  in  order  to  recon- 
cile him  to  the  delay,  assured  him  that  the  strayed  asses 
had  been  recovered.  20.  on  ^vhom  is  all  the  desire  of 
Israel  7  Is  it  not  on  thee,  and  on  tliy  father's  house  1~ 
This  was  a  covert  and  indirect  premonition  of  the  royal 
dignity  that  awaited  him;  and,  though  Saul's  answer 
shows  that  he  fully  understood  it,  he  affected  to  doubt 
that  the  prophet  was  in  earnest.  31.  And  Saul  answered 
and  said,  Am  not  I  a  BenjanUte,  of  the  smallest  of 
the  tribes  of  Israel,  &c.— By  selecting  a  king  from  this 


Samuel  Anoints  Saul, 


1  SAMUEL  X,  XL 


and  he  is  Chosen  King  by  the  People. 


least  and  nearly  extinct  tribe  (Judges  20.),  Divine  wisdom 
designed  to  remove  all  grounds  of  jealousy  amongst  the 
other  tribes.  33.  Samuel  took  SaiU,  and  brougJit.  lilin 
into  tUe  parlour— the  toilworu  but  noble-looking  trav- 
eller found  himself  suddenly  seated  amongst  the  prin- 
cipal men  of  the  place,  and  treated  as  the  most  distin- 
guished guest.  34r.  Tlie  cook  took  up  the  sUouldci-, 
aud  set  it  before  Saul.  Aud  Samuel  said,  Beliold  tliat 
wUcli  Is  left,  set  it  before  tliee,  and  eat — i.  e.,  reserved 
(see  on  Genesis  18. 6;  43. 31).  This  was,  most  probably,  the 
right  shoulder;  which,  as  the  perquisite  of  the  sacrifice, 
belonged  to  Samuel,  and  which  he  had  set  aside  for  his 
expected  guest.  In  the  sculptures  of  the  Egyptian  sham- 
bles, also,  the  first  joint  taken  off  was  always  the  right 
shoulder  for  the  priest.  The  meaning  of  those  distin- 
guished attentions  must  have  been  understood  by  the 
other  guests.  35.  Samuel  communed  with  Saul  upon 
the  top  of  the  house — Saul  was  taken  to  lodge  with  the 
prophet  for  that  night.  Before  retiring  to  rest,  they  com- 
muned on  the  flat  roof  of  the  house,  the  couch  being  laid 
there  (Joshua  2. 6),  when,  doubtless,  Samuel  revealed  the 
secret,  and  described  the  peculiar  duties  of  a  monarch 
in  a  nation  so  related  to  the  Divine  King  as  Israel.  Next 
morning,  early,  Samuel  roused  his  guest,  and  conveying 
him  on  his  way  towards  the  skirts  of  the  city,  sought, 
before  parting,  a. private  interview— the  object  of  which  is 
narrated  in  the  next  chapter. 

CHAPTER    X. 

Ver.  1-27.     Samuel    Anoints   Saul,    and   Confirms 

HIM   BY    THE    PREDICTION    OF    THREE    SIGNS.      1.  Then 

Samuel  took  a  vial  of  oil  —  This  was  the  ancient 
(Judges  9. 8)  ceremony  of  investiture  with  the  royal  office 
among  the  Hebrews  and  other  Eastern  nations.  But 
there  were  two  unctions  to  the  kingly  oflice;  the  one 
In  private,  by  a  prophet  (ch.  IC.  13),  which  was  meant  to 
bo  only  a  prophetic  intimation  of  the  person  attaining 
that  high  dignity — the  more  public  and  formal  inaugu- 
ration (2  Samuel  2. 1 ;  5. 3)  was  performed  by  the  high 
piiest,  and  perhaps  with  the  holy  oil,  but  that  is  not 
certain.  The  first  of  a  dynasty  was  thus  anointed,  but 
not  his  heirs,  unless  the  succession  was  disputed  (1  Kings 
1.  39;  2  Kings  11.  12;  23.  30;  2  Chronicles  Z\  11).  kissed  him 
—This  salutation,  as  explained  by  the  words  that  accom- 
panied it,  was  an  act  of  respectful  homage,  a  token  of 
congratulation  to  the  new  king  (Psalm  2. 12).  3.  -ivhen 
thou  art  departed  from  me  to-day — The  design  of  these 
specific  predictions  of  what  should  be  met  with  on  the 
way,  and  the  number  and  minuteness  of  which  would 
arrest  attention,  was  to  confirm  Saul's  reliance  on  the 
prophetic  chai-acter  of  Samuel,  and  lead  him  to  give  full 
credence  to  what  had  been  revealed  to  him  as  the  word 
Of  God.  Rachel's  sepulchre — Near  Bethlehem  (see  on 
Genesis  35. 16).  Zclzah— Or  Zelah,  now  Bet-jalah,  in  the 
neighbourhood  of  that  town.  3.  the  plain— Or  the  oak 
of  Tabor,  not  the  celebrated  mount,  for  that  was  far  dis- 
tant, three  men  going  up  to  God  to  Bethel — Apparently 
to  offer  sacrifices  there  at  &,  time  when  the  ark  and  the 
tabernacle  were  not  in  a  settled  abode,  and  God  had  not 
yet  declared  the  permanent  place  which  he  should  choose. 
The  kids  were  for  sacrifice,  the  loaves  for  the  offering,  and 
the  wine  for  the  libations.  5.  the  hill  of  God— Probably 
Geba  (ch.  13.  3),  so  called  from  a  school  of  the  prophets 
being  established  there.  The  company  of  prophets  were, 
doubtless,  the  pupils  at  this  seminary,  which  had  prob- 
ably been  instituted  by  Samuel,  and  in  which  the  chief 
branches  of  education  taught  were  a  knowledge  of  the 
law,  and  of  psalmody  with  instrumental  music,  which  is 
called  "prophesying"  (here  and  in  1  Chronicles  2,5.1,7). 
6.  the  Spirit  of  the  Lord  -tvill  come  upon  thee — lit.,  rush 
upon  thee,  suddenly  endowing  thee  with  a  capacity  and 
disposition  to  act  in  a  manner  far  superior  to  thy  previous 
character  and  habits,  and  Instead  of  the  simplicity,  igno- 
rance, and  sheeplshness  of  a  peasant,  thou  wilt  display  an 
energy,  wisdom,  and  magnanimity  worthy  of  a  prince. 
8.  thou  Shalt  go  do^vn  before  me  to  Gilgal  — This, 
according  Xo  Josophus,  was  to  be  a  standing  rule  for  the 


observance  of  Saul  while  the  prophet  and  he  lived ;  that 
in  every  great  crisis,  as  a  hostile  incursion  on  the  country 
he  should  repair  to  Gilgal,  Avhere  he  was  to  remain  seven 
days,  to  afford  time  for  the  tribes  on  both  sides  Jordan  to 
assemble,  and  Samuel  to  reach  it.  9.  -when  he  had 
turned  his  back  to  go  from  Samuel,  God  gave  him 
another  lieart— Influenced  by  the  words  of  Samuel,  as 
well  as  by  the  accomplishment  of  these  signs,  Saul's 
reluctance  to  undertake  the  onerous  oflice  was  overcome. 
The  fulfllment  of  the  two  first  signs  is  passed  over,  but 
the  third  is  speo/.ally  described.  The  spectacle  of  a  man, 
though  fitter  to  look  after  his  father's  cattle  than  to  take 
part  in  the  sacred  exercises  of  the  young  prophets— a  man 
without  any  previous  instruction,  or  any  known  taste, 
entering  with  ardour  into  the  spirit,  and  skilfully  accom- 
panying the  melodies  of  the  sacred  band,  was  so  extra- 
ordinary a  phenomenon,  that  it  gave  rise  to  the  proverb, 
"Is  Saul  also  among  the  prophets?"  (see  on  ch.  19.21). 
The  prophetic  spirit  had  come  upon  him;  and  to  Saul  it 
was  as  personal  and  experimental  an  evidence  of  the 
truth  of  God's  word  that  had  been  spoken  to  him,  as  con- 
verts to  Christianity  have  in  themselves  from  the  sancti- 
fying power  of  the  Gospel.  13.  but  who  is  their  father? 
—The  Sept.  reads,  "Who  is  his  father?"  referring  to  Saul 
the  son  of  Kish.  17.  Samuel  called  the  people  together 
at  Mizpeh — a  shaft-like  hill  near  Hebron,  500  iCet  in 
height.  The  national  assemblies  of  the  Israelites  were 
held  there.  A  day  having  been  appointed  for  the  election 
of  a  king,  Samuel,  after  having  charged  the  people  with  a 
rejection  of  God's  institution  and  a  superseding  of  it  by 
one  of  their  own,  proceeded  to  the  nomination  of  the 
new  monarch.  As  it  was  of  the  utmost  importance  that 
the  appointment  should  be  under  the  Divine  direction 
and  control,  the  determination  was  made  by  the  miracu- 
lous lot,  tribes,  families,  and  individuals  being  success- 
ively passed  until  Saul  was  found.  His  concealment  of 
himself  must  have  been  the  result  either  of  innate 
modesty,  or  a  sudden  nervous  excitement  under  the  cir- 
curnstances.  When  dragged  into  view,  he  was  seen  to 
possess  all  those  corporeal  advantages  which  a  rude 
people  desiderate  in  their  sovereigns;  and  the  exhibition 
of  which  gained  for  the  prince  the  favourable  opinion  of 
Samuel  also.  In  the  midst  of  the  national  enthusiasm, 
however,  the  prophet's  deep  piety  and  genuine  patriotism 
took  care  to  explain  "the  manner  of  the  kingdom,"  i.e., 
the  royal  rights  and  privileges,  together  with  the  limita- 
tions to  which  they  were  to  be  subjected ;  and  in  oi-der 
that  the  constitution  might  be  ratified  with  all  due  solem- 
nity, the  charter  of  this  constitutional  monarchy  was 
recorded  and  laid  up  "before  the  Lord,"  i.  e.,  deposited  in 
the  custody  of  the  priests,  along  with  the  most  sacred 
archives  of  the  nation.  36.  Saul  -went  home  to  Gibeah 
—Near  Geba;  this  was  his  place  of  residence  (see  on 
Judges  20.),  about  five  miles  north  of  Jerusalem,  tliero 
went  a  band  of  men  -wliose  hearts  God  had  touched — 
Who  feared  God,  and  regarded  allegiance  to  their  king  as 
a  conscientious  duty.  They  are  opposed  to  "  the  children 
of  Belial."  3'r.  The  childi-en  of  Belial  said,  How  shall 
this  man  save  usl  And  they  despised  liim,  and 
brought  him  no  presents— In  Eastern  countries,  the 
honour  of  the  sovereign  and  the  splendour  of  the  royal 
household  are  upheld,  not  by  a  fixed  rate  of  taxation, 
but  by  presents  brought  at  certain  seasons  by  officials, 
and  men  of  wealth,  from  all  parts  of  the  kingdom,  accord- 
ing to  the  means  of  the  individual,  and  of  a  customary 
registered  value.  Such  was  the  tribute  which  Saul's 
opponents  withheld,  and  for  want  of  which  he  was  un- 
able to  set  up  a  kingly  establishment  for  a  while.  But 
"biding  his  time,"  he  bore  the  insult  with  a  prudence 
and  magnanimity  which  were  of  great  use  in  the  begin- 
ning of  his  government. 

CHAPTER   XI. 

Ver.  1-4.  Nahasii  Offers  Tiiem  of  Jabesh-gilead  a 
Reproachful  Condition,  l.  Then  Xahash  the  Ammou> 
Ite  came  up— Nahash  (serpent),  see  on  Judges  8.  3.  The 
Ammonites  had  long  claimed  the  right  of  original  pos- 

181 


Samuel  Jieproves  the  People. 


1  SAMUEL  XII,  XIII. 


SauCs  Selected  £and. 


session  in  Gilead.  Though  repressed  by  Jephthah  (Judges 
11.  33),  they  now,  after  ninety  years,  renew  their  preten- 
sions; and  it  was  the  report  of  their  threatened  invasion 
tliat  liastened  the  appointment  of  a  liing  (eh.  12.  12). 
Make  a  covenant  ■\vltli  us,  and  we  -will  serve  tl»ee — 
They  saw  no  prospect  of  aid  from  the  western  Israelites, 
who  were  not  only  remote,  but  scarcely  able  to  repel  the 
incursions  of  the  Philistines  from  themselves.  3.  thmst 
owt  all  your  right  eyes — lit.,  scoop  or  hollow  out  the 
ball.  This  barbarous  mutilation  is  the  usual  punishment 
of  usurpers  in  the  East — inflicted  on  chiefs ;  sometimes, 
also,  even  in  modern  history,  on  the  whole  male  population 
of  a  town.  Nahash  meant  to  keep  the  Jabeshites  useful  as 
tributaries,  whence  he  did  not  wish  to  render  them  wholly 
blind,  but  only  to  deprive  them  of  their  right  eye,  which 
would  disqualify  them  for  war.  Besides,  his  object  was, 
through  the  people  of  Jabesh-gilead,  to  insult  the  Israel- 
itish  nation.  3,  4.  send  messengers  unto  all  tlic  coasts 
of  Israel— A  curious  proof  of  the  general  dissatisfaction 
that  prevailed  as  to  the  appointment  of  Saul.  Those 
Gileadites  deemed  him  capable  neither  of  advising  nor 
succouring  them;  and  even  in  his  own  town  the  appeal 
was  made  to  the  people— not  to  the  prince. 

5-11.  They  Send  to  Saxtij,  and  are  Delivered.  6-11. 
he  tooU  a  yoke  of  oxen,  and  hcived  them  in  pieces — 
(see  op.  Judges  19.)  This  particular  form  of  war-summons 
was  suited  to  the  character  and  habits  of  an  agricultural 
and  pastoral  people.  Solemn  in  itself,  the  denunciation 
that  accompanied  it  carried  a  terrible  threat  to  those  that 
neglected  to  obey  it.  Saul  conjoins  the  name  of  Samuel 
with  his  own,  to  lend  the  greater  influence  to  the  meas- 
ure, and  strike  greater  terror  unto  all  contemners  of  the 
order.  The  small  contingent  furnished  by  Judah  suggests 
that  the  disaffection  to  Saul  was  strongest  in  that  tribe. 
8.  Bezek— This  place  of  general  muster  was  not  far  from 
Shechem,  on  the  road  to  Beth-shan,  and  nearly  opposite 
the  ford  for  crossing  to  Jabesh-gilead.  The  great  nmnber 
on  the  muster-roll  showed  the  eflect  of  Saul's  wisdom  and 
promptitude.  11.  oik  the  morro^v  Saul  put  the  people 
in  three  companies— Crossing  the  Jordan  in  the  evening, 
Saul  marched  his  army  all  night,  and  came  by  daybreak 
on  the  camp  of  the  Ammonites,  who  were  surprised  iu 
three  different  parts,  and  totally  routed.  This  happened 
oefore  the  seven  days'  truce  expired. 

12-15.  Saui.  Confirjied  King.  13,  13.  the  people 
said,  Who  said,  Shall  Saul  reign  over  usl — The  enthu- 
siastic admiration  of  the  people,  under  the  impulse  of 
grateful  and  generous  feelings,  would  have  dealt  sum- 
mary vengeance  pn  the  minority  who  opposed  Saul,  had 
not  he,  either  from  principle  or  policy,  shown  himself  as 
great  in  clemency  as  in  valour.  The  calm  and  sagacious 
counsel  of  Samuel  directed  the  popular  feelings  into  a 
right  channel,  by  appointing  a  general  assembly  of  the 
militia,  the  really  effective  force  of  the  nation,  at  Gilgal, 
where,  amid  great  pomp  and  religious  solemnities,  the 
victorious  leader  was  conflrmed  iu  his  kingdom. 

CHAPTER  XII. 

Ver.  1-5.  Samuel  Testifies  His  Integrity.  1.  Sam- 
uel said  unto  all  Israel — This  public  address  was  made 
after  the  solemn  re-instalment  of  Saul,  and  before  the  con- 
vention at  Gilgal  separated.  Samuel  having  challenged 
a  review  of  his  public  life,  received  a  unanimous  testi- 
mony to  the  unsullied  honour  of  his  personal  character, 
as  well  as  the  justice  and  integrity  of  his  public  adminis- 
tration. 5.  tlie  liord  is  vritness  against  you,  and  his 
anointed  is  >vitness  against  you— that,  by  their  own  ac- 
knowledgment, he  had  given  them  no  cause  to  weary  of 
the  Divine  government  by  judges,  and  that,  therefore,  the 
blame  of  desiring  a  change  of  government  rested  with 
themselves.  This  was  only  insinuated,  and  they  did  not 
fully  perceive  his  drift. 

6-16.  He  Reproves  the  People  for  Ingratitude.  7. 
No^v  therefore  stand  still,  that  I  nxay  reason  ^vith 
you— The  burden  of  this  faithful  and  uncompromising 
address  was  to  show  them,  that  though  they  had  obtained 
the  change  of  government  they  had  so  importunely  de- 
182 


sired,  their  conduct  was  highly  displeasing  to  their  heav- 
enly King;  nevertheless,  if  they  remained  faithful  to  him 
and  to  the  principles  of  the  theocracy,  they  might  be  de- 
livered from  many  of  the  evils  to  which  the  new  state  of 
things  would  expose  them.  And  in  confirmation  of  those 
statements,  no  less  than  in  evidence  of  the  Divine  dis- 
pleasure, a  remarkable  phenomenon,  on  the  invocation 
of  the  prophet,  and  of  which  he  gave  due  premonition, 
took  place.  11.  Bedan— The  Sept.  reads  Barak;  and  for 
"Samuel,"  some  versions  read  "Samson,"  which  seems 
more  natural  than  that  the  prophet  should  mention  him- 
self to  the  total  omission  of  the  greatest  of  the  judges.  (Cf. 
Hebrews  11.  32.) 

17-25.  He  Terrifies  Them  with  Thunder  in  Har- 
vest-time. 17.  Is  it  not  ^vheat  harvest  to-day  •; — That 
season  in  Palestine  occurs  at  the  end  of  June  or  beginning 
of  July,  when  it  seldom  or  never  rains,  and  the  sky  is  se- 
rene and  cloudless.  There  could  not,  therefore,  have  been 
a  stronger  or  more  appropriate  proof  of  a  Divine  mission 
than  the  phenomenon  of  rain  and  thunder  happening, 
without  any  prognostics  of  its  approach,  upon  the  pre- 
diction of  a  person  professing  himself  to  be  a  prophet  of 
the  Lord,  and  giving  it  as  an  attestation  of  his  words 
being  true.  The  people  regarded  it  as  a  miraculous  dis- 
play of  Divine  power,  and,  panic-struck,  implored  the 
prophet  to  pray  for  them.  Promising  to  do  so,  he  dis- 
pelled their  fears.  The  conduct  of  Samuel,  in  this  whole 
aflair  of  the  king's  appointment,  shows  him  to  have  been 
a  great  and  good  man  who  sank  all  private  and  personal 
considerations  in  disinterested  zeal  forhis  country's  good; 
and  whose  last  words  iu  public  were  to  warn  the  people, 
and  their  king,  of  the  danger  of  apostasy  and  disobedience 
to  God. 

CHAPTER  XIII. 
Ver.  1, 2.    Saul's  Selected  Band.    1.  Saixl  reigned 

one  year— (see  llarg.)  The  transactions  recorded  in  the 
eleventh  and  tv/elfth  chapters  were  the  principal  incidents 
comprised  in  the  first  year  of  Saul's  reign ;  and  the  events 
about  to  be  described  in  this  happened  in  the  second  year. 
3.  Saul  chose  him  three  thousand  men  of  Israel— This 
band  of  picked  men  was  a  body-guard,  who  were  kept 
constantly  on  duty,  while  the  rest  of  tbe  people  were 
dismissed  till  their  services  might  be  needed.  It  seems  to 
have  been  his  tactics  to  attack  the  Philistine  garrisons  in 
the  country  by  different  detachments,  rather  than  by 
risking  a  general  engagement;  and  his  first  operations 
were  directed  to  rid  his  native  territory  of  Benjamin  of 
these  enemies. 

3,  4.  He  Calls  the  Hebrews  to  Gilgal  Against  the 
Philistines.  3.  Jonatliau  (God-given),  smote  tiie  gar- 
rison of  the  Philistines  in  CJeba— Geba  and  Gibeah  were 
towns  in  Benjamin,  very  close  to  each  other  (Joshua  18. 
24,28).  The  word  rendered  "garrison"  is  diflerent  from 
that  V.  23;  ch.  14. 1,  and  signifies,  ^tY.,  something  erected; 
probably  a  pillar  or  flag-staff,  indicative  of  Philistine  as- 
cendency; and  that  the  secret  demolition  of  this  standard, 
so  obnoxious  to  a  young  and  noble-hearted  patriot,  was 
the  feat  of  Jonathan  referred  to,  is  evident  from  the  words,  j 
"the  Philistines  heard  of  it,"  which  is  not  the  way  we 
should  expect  an  attack  on  a  fortress  to  be  noticed.  Saul 
hlcw  the  ti-umpct  tlirougliout  all  tlie  land— This,  a 
well-known  sound,  was  the  usual  Hebrew  Avar- sum- 
mons; the  first  blast  was  answered  by  the  beacon  fire  in 
the  neighbouring  places.  A  second  blast  was  blown— then 
answered  by  a  fire  in  a  more  distant  locality,  whence  the 
proclamation  was  speedily  diffused  over  the  whole  coun- 
try. As  the  Philistines  resented  what  Jonathan  had  dona 
as  an  overt  attempt  to  throw  off  their  yoke,  a  levy,  en 
masse,  of  the  people  was  immediately  ordered,  the  ren- 
dezvous to  be  the  old  camping-ground  at  Gilgal. 

5.  The  Philistines' Great  Host.  5.  The  Philistines 
gathered  tliemsclves  togctlier  to  fkglit  with  Israel, 
tliii-ty  thousand  chariots,  and  si*  tliousand  horscmeix 
—Either  this  number  must  include  chariots  of  every  kind 
—or  the  word  "chariots"  must  mean  the  men  fighting  in 
them  (2  Samuel  10. 18;  1  Kings  20.  21;  1  Chronicles  19. 18); 
or,  as  some  eminent  critics  maintain,  Sheloihim,  thirty, 


The  Sacrifice  of  Saul. 


1  SAMUEL  XIV. 


Jonathan  Smiles  the  Philisiines. 


has  crept  into  the  text,  instead  of  Shelosh,  three.  Tlie 
gathering  of  the  cliariots  and  liorscmen  must  be  under- 
stood to  be  on  the  Pliilistine  plain,  before  tliey  ascended 
tlie  western  passes,  and  pitched  in  the  heart  of  tlie  Beuja- 
mite  hills.  In  "Michniash,"  (now  Mukmas),  a  "steep  pre- 
cipitous valley"  [Robinsojt],  eastward  from  Beth-aven 
(Beth-el). 

6,  8.  The  Israelites'  Distress.  6.  -when  tUe  men  of 
Israel  sa-w  that  tliey  Avere  in  a  strait — Though  Saul's 
gallantry  was  unabated,  his  subjects  displayed  no  degree 
of  zeal  and  energy.  Instead  of  venturing  an  encounter, 
they  fled  in  all  directions.  Some,  in  their  panic,  left  the 
country  {v.  7),  but  most  took  refuge  in  the  hiding-places 
which  the  broken  ridges  of  the  neighbourhood  abundantly 
afford.  The  rocks  are  perforated  in  every  direction  with 
"caves,"  and  "holes,"  and  "pits" — crevices  and  fissures 
sunk  deep  in  the  rocky  soil,  subterranean  granaries  or 
dry  wells  in  the  adjoining  fields.  The  name  of  Michmasli 
(hidden  treasure)  seems  to  be  derived  from  this  natural 
peculiarity.  [Stanley.]  8.  Saul  tarried  seven  clays — 
He  was  still  in  the  eastern  borders  of  his  kingdom,  in  the 
valley  of  Jordan.  Some  bolder  spirits  had  ventured  to 
Join  the  camp  at  Gilgal ;  but  even  the  courage  of  those 
stout-hearted  men  gave  way  In  prospect  of  this  terrible 
visitation;  and  as  many  of  them  were  stealing  away,  he 
thought  some  immediate  and  decided  step  must  be  taken. 

9-lG.  Saul,  Weary  of  Staying  for  Samuel,  Sacri- 
fices. 9.  Sawl  said,  Bring'  liitlier  a  bnrnt  oflfcrlng  to 
me,  and  peace  oflferings — Saul,  though  patriotic  enough 
in  his  own  way,  was  more  ambitious  of  gaining  the  glory 
of  a  triumph  to  hinaself  than  ascribing  it  to  God.  He  did 
not  understand  his  proper  position  as  king  of  Israel,  and 
although  aware  of  the  restrictions  under  which  he  held 
the  sovereignty,  wished  to  rule  as  an  autocrat,  who  pos- 
sessed absolute  power  both  in  civil  and  sacred  things. 
This  occasion  was  his  first  trial.  Samuel  waited  till  the 
last  day  of  the  seven,  in  order  to  put  the  constitutional 
character  of  the  king  to  the  test;  and,  as  Saul,  in  his  im- 
patient and  passionate  haste  knowingly  transgressed 
(v.  12)  by  invading  the  priest's  office,  and  thus  showing 
his  unfitness  for  his  high  office,  as  he  showed  nothing  of 
the  faith  of  Gideon  and  other  Hebrew  generals,  he  in- 
curred a  threat  of  the  rejection  which  his  subsequent  way- 
wardness confirmed.  15,  16.  Samwcl  gat  liim  nnto 
Gilteali  .  .  .  and  Saul  and  Jonathan  Iiis  son,  and  tUe 
people  that  were  present  witJi  them,  nhodc  in  Gitoeah 
—Saul  removed  his  camp  thither,  either  in  the  hope  that. 
It  being  his  native  town,  he  would  gain  an  increase  of  fol- 
lowers, or  that  he  might  enjoy  the  counsels  and  influence 
of  the  prophet.  17.  the  spoilers  came  out  of  tlic  camp 
of  the  Philistines  in  three  companies — Ravaging 
through  the  three  valleys  which  radiate  from  the  up- 
lands of  Jlichmash  to  Ophi-ah  on  the  north,  through  the 
pass  of  Beth-horon  on  the  west,  and  down  the  ravines  of 
Zeboim  (the  hyjenas),  towards  the  Ghor  or  Jordan  valley 
on  the  east.  19.  now  tliere  -was  no  ssulth  tlxrougliont 
Israel— The  country  was  in  the  lowest  state  of  depression 
and  degradation.  The  Philistines,  after  the  great  victory 
over  the  sons  of  Eli,  had  become  the  virtual  masters  of 
the  land.  Their  policy  in  disarming  the  natives  has  been 
often  followed  in  the  East.  For  repairing  any  serious 
damage  to  their  agricultural  implements,  they  had  to  ap- 
ply to  the  neighbouring  forts.  "  Yet  they  had  a  file,"  as  a 
kind  of  privilege,  for  the  purpose  of  sharpening  sundry 
smaller  utensils  of  husbandry. 

CHAPTER    XIV. 

Ver.  1-U.  Jonathan  Miraculously  Smites  the  Phil- 
istines' Garrison.  1.  the  Philistines'  garrison— Jl/orjr., 
the  standing  camp  "  in  the  passage  of  Mlehmash"  (ch.  13. 10, 
23),  now  Wady  Es-Suwelnit.  "  It  begins  in  the  neiglibour- 
hood  of  Betin  (Beth-el)  and  El-Eiroh  (Beeroth),  and  as  It 
breaks  through  the  ridge  below  these  places,  its  sides 
form  precipitous  walls.  On  the  right,  about  a  quarter  of 
an  acre  below.  It  again  breaks  ofl",  and  passes  between 
high  perpendicular  precipices."  [Robinson.]  S.  Saul  tar- 
ried In   the  uttermost  parts   of  GUtealx—Ifeb.,  Geba. 


Entrenched,  along  with  Samuel  and  Ahiah  the  high 
priest,  on  the  top  of  one  of  the  conical  or  spherical  hills 
which  abound  in  the  Benjamite  territory,  and  favourable 
for  afi  encampment,  called  Migron  (a  precipice).  -4.  Be- 
tween the  passages— t.  c,  the  deep  and  great  ravine  of 
Suweiuit.  Jonathan  sought  to  go  over  luito  tlie  Phil- 
istines' garrison— A  distance  of  about  three  miles  run- 
ning between  two  jagged  points,  or  Jleb.,  "teeth  of  the 
clifl."  there  ^vas  a  sliarp  rock  on  the  one  side,  and  a 
shai-p  rock  on  tlte  otiicr  side  .  .  .  "Bozez"— (Shining) 
from  the  aspect  of  the  chalky  rock.  "  Seneh"— (Tl^e 
thorn)  probably  from  a  solitary  acacia  on  its  top.  They 
ai-e  the  only  rocks  of  the  kind  in  this  vicinity;  and  the 
top  of  the  crag  towards  Michmash  was  occupied  as  the 
post  of  the  Philistines.  The  two  camps  were  in  sight  of 
each  other,  and  it  M-as  up  the  steep  rocky  sides  of  this 
isolated  eminence  that  Jonathan  and  his  armour-bearer 
(v.  G)  made  their  adventurous  approach.  This  enterprise 
is  one  of  the  most  gallant  that  history  or  romance  records. 
The  action,  viewed  in  itself,  was  rash  and  contrary  to  all 
established  rules  of  military  discipline,  which  do  not  per- 
mit soldiers  to  fight  or  to  undertake  any  enterprise  that 
may  involve  important  consequences  without  the  order 
of  the  generals.  6.  It  may  he  tliat  the  X,ord  will  work 
for  us— This  expression  did  not  imply  a  doubt ;  it  signified 
simply  that  the  object  he  aimed  at  was  not  iu  his  own 
power— but  it  depended  upon  God— and  that  he  expected 
success  neither  from  his  own  strength  nor  his  own  merit. 
9,  10.  if  tliey  say.  Come  up  unto  us;  tl»cn  Ave  ^vlll  go 
up:  for  the  Lord  hath  delivered  them  into  our  hand 
—When  Jonathan  appears  here  to  prescribe  a  sign  or 
token  of  God's  will,  we  may  infer  that  the  same  spirit 
which  inspired  this  enterprise  suggested  the  means  of  its 
execution,  and  put  into  his  heart  what  to  ask  of  God. 
(See  on  Genesis  21. 12-11. )  11.  Behold,  the  Hebrews  come 
forth  out  of  their  holes— As  it  could  not  occur  to  the 
sentries  that  two  men  had  come  with  hostile  designs,  it 
was  a  natural  conclusion  that  they  were  Israelite  desei't- 
ers.  And  hence  no  attempt  was  made  to  hinder  their 
ascent,  or  stone  them.  14.  that  first  slaughter,  -which 
Jonathan  and  liis  armoui'-ljcarer  made,  -ivas  about 
twenty  men,  '\\'ithin  as  it  -were  an  half  acre  of  land 
■*vhich  a  yoke  of  oxeii  might  plough — This  was  a  very 
ancient  mode  of  measurement,  and  it  still  subsists  in  the 
East.  The  men  who  saw  them  scrambling  up  the  rock 
had  been  surprised  and  killed,  and  the  spectacle  of  twenty 
corpses  would  suggest  to  others  that  they  were  attacked 
by  a  numerous  force.  The  success  of  the  adventure 
■was  aided  by  a  panic  that  struck  the  enemy,  produced 
both  by  the  sudden  surprise  and  the  shock  of  an  earth- 
quake. The  feat  was  begun  and  achieved  by  the  fiiith  of 
Jonathan,  and  the  issue  was  of  God.  16.  the  -^vatchmen 
of  Saul  looked — The  wild  disorder  in  the  enemies' camp 
was  described,  and  the  noise  of  dismay  heard  on  the 
heights  of  Gibeah.  17-19.  Tlien  said  Saul  unto  the 
people  that  -wei-e  ■»vitli  liim,  No^iv  number,  and  see  ^vho 
Isgonefi-om  us— The  ide.a occurred  to  him  that  it  might  be 
somedaring  adventurer  belonging  to  his  own  little  troop, 
and  it  would  be  easy  to  discover  him.  Saiil  said  unto 
Ahlah,  Bring  hither  the  ark  of  God— There  is  no  evi- 
dence that  the  ark  had  been  brought  from  Kirjath-jearini. 
The  Sept.  version  is  preferable;  which,  by  a  slight  varia- 
tion of  the  text,  reads,  "the  ephod;"  i.e.,  the  priestly 
cape,  which  the  high  priest  put  on  when  cons>ilting  the 
oracle.  That  this  should  l)e  at  hand  is  natural,  from  the 
presence  of  Ahlah  himself,  as  well  as  the  nearness  of  Nol), 
where  the  tal^ernacle  was  then  situated.  "Withdraw 
thine  hand— The  priest,  invested  with  the  ephod,  prayed 
with  raised  and  extended  hands.  Saul,  perceiving  that 
the  opportunity  was  inviting,  and  that  God  appeared  to 
have  sufficiently  declared  In  favour  of  His  ]ico|ile,  lo- 
quested  the  priest  to  cease,  that  Ihey  might  immediately 
join  In  the  contest.  The  season  for  consultation  wan 
past— the  time  for  prompt  action  was  come.  20-'Ai.  SnuJ 
and  all  the  people — All  the  warriors  In  tho  garrison 
at  Gibeah,  the  Israelite  deserters  in  the  camp  of  tho 
Philistines,  and  the  fugitives  among  the  mountains  of 
Ephralm,  now  all  rushed  to  the  pursuit,  which  was  hot 

183 


Saul  Sent  to  Destroy  Amalek, 


1   SAMUEL  XV. 


Rejected  by  God  for  Disobedience. 


and  sanguinary.  33.  So  the  Iiord  saved  Israel  that  day  5 
and  the  battle  passed  over  tinto  Beth-avcn — i.  e.,  Beth-el. 
It  passed  over  the  forest,  now  destroyed,  on  the  central 
ridge  of  Palestine,  then  over  to  the  other  side  from  the 
eastern  pass  of  Michmash  (v.  31),  to  the  western  pass  of 
AijaloD,  through  which  they  escaped  into  their  own 
plains.  !84r.  Saul  had  adjured  the  people — Afraid  lest  so 
precious  an  opportunity  of  effectually  humbling  the 
Philistine  power  might  be  lost,  the  impetuous  king  laid 
an  anathema  on  any  one  who  should  taste  food  until  the 
evening.  This  rash  and  foolish  denunciation  distressed 
the  people,  by  preventing  them  taking  such  refreshments 
as  they  might  get  on  the  march,  and  materially  hindered 
the  successful  attainment  of  his  own  patriotic  object, 
as.  all  they  of  the  land  came  to  a  wood,  and  there 
vras  honey — The  honey  is  described  as  "upon  the  ground," 
"dropping"  from  the  trees,  and  in  honeycombs— indica- 
ting it  to  be  bees'  honej'.  "  Bees  in  the  East  are  not,  as  in 
England,  kept  in  hives ;  they  are  all  in  a  wild  state.  The 
forests  literally  flow  with  honey ;  large  combs  may  be  seen 
hanging  on  the  trees  as  you  pass  along,  full  of  honey." 
[Roberts.]  31-34:.  the  people  were  faint,  and  fle-w  upon 
the  spoil — At  evening,  when  the  time  fixed  by  Saul  had 
expired.  Faint  and  famishing,  the  pursuers  fell  vora- 
ciously upon  the  cattle  they  had  taken,  and  threw  them 
on  the  ground  to  cut  off  their  flesh  and  eat  them  raw,  so 
that  the  army,  by  Saul's  rashness,  were  defiled  by  eating 
blood,  or  living  animals ;  probably,  as  the  Abyssinians  do, 
who  cut  a  part  of  the  animal's  rump,  but  close  the  hide 
upon  it,  and  nothing  mortal  follows  from  that  wound. 
They  were  painfully  conscientious  in  keeping  the  king's 
order  for  fear  of  the  curse,  but  had  no  scruple  in  trans- 
gressing God's  command.  To  prevent  this  violation  of 
the  law,  Saul  ordered  a  large  stone  to  be  rolled,  and  those 
that  slaughtered  the  oxen  to  cut  their  throats  on  that 
stone.  By  laying  the  animal's  head  on  the  high  stone, 
the  blood  oozed  out  on  the  ground,  and  suflleient  evidence 
was  afforded  that  the  ox  or  sheep  was  dead  before  it  was 
attempted  to  eat  it.  36-46.  the  people  rescued  Jona- 
than, that  he  died  not— When  Saul  became  aware  of 
Jonathan's  transgression  in  regard  to  the  honey,  albeit 
it  was  done  in  ignorance  and  involved  no  guilt,  he  was, 
like  Jephthah,  about  to  put  his  son  to  death,  in  conformity 
with  his  vow.  But  the  more  enlightened  conscience  of 
the  army  prevented  the  tarnishing  the  glory  of  the  day  by 
the  blood  of  the  young  hero,  to  whose  faith  and  valour  it 
was  chiefly  due.  47,  48.  So  Saul  fought  against  all  his 
enemies  on  every  side— This  signal  triumph  over  the 
Philistines  was  followed,  not  only  by  their  expulsion  from 
the  land  of  Israel,  but  by  successful  incursions  against 
various  hostile  neighbours,  whom  he  harassed,  though 
he  did  not  subdue  them. 

CHAPTER  XV. 

Ver.  1-6.  Sattl  Sent  to  Destroy  Amalek.  1.  Samuel 
said  unto  Saul,  The  Lord  sent  me  to  anoint  thee ;  no-vv 
hearken  unto  the  Lord— Several  years  had  been  passed 
In  successful  military  operations  against  troublesome 
neighbours ;  and  during  these  Saul  had  been  left  to  act  in 
a  great  measure  at  his  own  discretion  as  an  independent 
prince.  Now  a  second  test  is  proposed  of  his  possessing 
the  character  of  a  theocratic  monarch  in  Israel ;  and  in 
announcing  the  duty  required  of  him,  Samuel  brought 
before  him  his  oflacial  station  as  the  Lord's  vicegerent, 
and  the  peculiar  obligation  under  which  he  was  laid  to 
act  in  that  capacity.  He  had  formerly  done  wrong,  for 
which,  a  severe  rebuke  and  threatening  were  adminis- 
tered to  him  (ch.  13. 13,  14).  Now  an  opportunity  was 
afforded  him  of  retrieving  that  error  by  an  exact  obe- 
dience to  the  Divine  command.  3,  3.  Amalelt— The 
powerful  tribe  which  inhabited  the  country  immedi- 
ately to  tlie  eastward  of  the  northern  Cushites.  Their 
territory  extended  over  the  whole  of  the  eastern  portion 
of  the  desert  of  Sinai  to  Rephidim— was  the  earliest  oppo- 
nent (Deuteronomy  25. 18 ;  Exodus  17. 8-16)— the  hereditary 
and  restless  enemy  of  Israel  (Numbers  14. 45 ;  Judges  3. 13 ; 
6.3),  and  who  had  not  repented  (ch,  14. 48)  of  their  bitter 
184 


and  sleepless  hatred  during  the 5(X) years  that  had  elapsed 
since  their  doom  was  pronounced.  Being  a  people  of 
nomadic  habits,  they  were  as  plundering  and  dangerous 
as  the  Bedouin  Arabs,  particularly  to  the  southern  tribes. 
The  national  Interest  required,  and  God,  as  King  of 
Israel,  decreed  that  this  public  enemy  sliould  be  re- 
moved. Their  destruction  was  to  be  without  reservation 
or  exception.  I  rememher — I  am  reminded  of  what 
Amalek  did — perhaps  by  the  still  remaining  ti'ophy  or 
memorial  erected  by  Moses  (Exodus  17. 15,  16).  4.  Saul 
gathered  the  people  together — The  alacrity  with  which 
he  entered  on  the  necessary  preparations  for  the  expedi- 
tion gave  a  fair,  but  delusive  promise  of  faithfulness  in 
its  execution.  Telaim — or  "Telem,"  among  the  utter- 
most cities  of  the  tribe  of  Judah  towards  the  coast  of 
Edom  (Joshua  15. 21, 24).  5.  Saul  came  to  a  city  of  Ama- 
lek—probably  their  capital,  laid  vi^ait  in  the  valley — 
following  the  strategic  policy  of  Joshua  at  Ai  (Joshua  6). 
6.  Kenites— (See  on  Judges  1. 16.)  In  consequence,  prob- 
ably, of  the  unsettled  state  of  Judah,  they  seem  to  have 
returned  to  their  old  desert  tracts.  Though  now  inter- 
mingled with  the  Amalekites,  they  were  not  implicated 
in  the  offences  of  that  wicked  race ;  but  for  the  sake  of 
their  ancestors,  between  whom  and  those  of  Israel  there 
had  been  a  league  of  amity,  a  timely  warning  was  afforded 
them  to  remove  from  the  scene  of  danger. 

7-9.  He  Spares  Agag  and  the  Best  of  the  Spoil. 
7-9.  Saul  smote  the  Amalekites — His  own  view  of  the 
proper  and  expedient  course  to  follow  was  his  rule,  not 
the  command  of  God.  8.  he  took  Agag  alive— This  was 
the  common  title  of  the  Amalekite  kings.  He  had  no 
scruple  about  the  apparent  cruelty  of  it,  for  he  made 
fierce  and  indiscriminate  havoc  of  the  people.  But  he 
spared  Agag,  probably  to  enjoy  the  glory  of  displaying  so 
distinguished  a  captive,  and,  in  like  manner,  the  most 
valuable  portions  of  the  booty,  as  the  cattle.  By  this  wil- 
ful and  partial  obedience  to  a  positive  command,  com- 
plying with  it  in  some  parts  and  violating  it  in  others, 
as  suited  his  own  taste  and  humour,  Saul  showed  his 
selfish,  arbitrary  temper,  and  his  love  of  despotic  power, 
and  his  utter  unfitness  to  perform  the  duties  of  a  dele- 
gated king  in  Israel. 

10, 11.  God  Rejects  Him  fob  Disobedience.  10,  11. 
Tlie  'vvord  of  the  Lord  came  unto  Samuel,  saying.  It 
repenteth  me  that  I  have  set  up  Saul — Repentance  is 
attributed  in  Scripture  to  Him  when  bad  men  give  Him 
cause  to  alter  His  course  and  method  of  procedure,  and  to 
treat  them  as  if  He  did  "  repent"  of  kindness  shown.  To 
the  heart  of  a  man  like  Samuel,  who  was  above  all  envi- 
ous considerations,  and  really  attached  to  the  king,  so 
painful  an  announcement  moved  all  his  pity,  and  led 
him  to  pass  a  sleepless  night  of  earnest  intercession.  13. 
Saul  came  to  Carmcl— In  the  south  of  Judah  (Joshua  15. 
65 ;  ch.  25. 2).  13.  he  set  him  up  a  place — i.  e.,  a  pillar 
(2  Samuel  IS.  18) ;  lit.,  a  /lajid— indicating  that  whatever 
was  the  form  of  the  monument,  it  was  surmounted, 
according  to  the  ancient  fashion,  by  the  figure  of  a  hand, 
the  symbol  of  power  and  energy.  The  erection  of  this 
vainglorious  trophy  was  an  additional  act  of  disobedi- 
ence. His  pride  had  overborne  his  sense  of  duty  in  first 
raising  this  monument  to  his  own  honour,  and  then 
going  to  Gilgal  to  offer  sacrifice  to  God.  13.  Saul  said 
unto  liim.  Blessed  he  thou  of  the  Lord ;  I  l&ave  per- 
formed the  commandment  of  the  Lord — Saul  was 
either  blinded  by  a  partial  and  delusive  self-love,  or  he 
was,  in  his  declaration  to  Samuel,  acting  the  part  of  a 
bold  and  artful  hypocrite.  He  professed  to  have  fulfilled 
the  Divine  command,  and  that  the  blame  of  any  defects 
in  the  execution  lay  with  the  people,  Samuel  saw  the 
real  state  of  the  case,  and  In  discharge  of  the  commission 
he  had  received  before  setting  out,  proceeded  to  denounce 
his  conduct  as  characterized  by  pride,  rebellion,  and  ob- 
stinate disobedience.  When  Saul  persisted  in  declaring 
that  he  had  obeyed,  alleging  that  the  aninials,  whose 
bleating  was  heard,  had  been  reserved  for  a  liberal  sacri- 
fice of  thanksgiving  to  God,  his  shuffling,  prevaricating 
answer  called  forth  a  stern  rebuke  from  the  prophet. 
It  well  deserved  it— for  the  destination  of  the  spoil  to  the 


Samuel  Sent  by  God  to  Belklehem. 


1  SAMUEL  XVI,  XVIL 


He  Anoints  David. 


altar  -was  a  flimsy  pretext— a  gross  deception,  an  attempt 
to  conceal  the  selflslmess  of  tlie  original  motive  under  tlie 
cloalc  of  religious  zeal  and  gratitude.  34-.  I  feared  tlie 
people,  and  obeyed  their  voice — This  was  a  diflercnt 
reason  fi-om  tlie  former  he  had  assigned;  it  was  the  lan- 
guage of  a  man  driven  to  extremities,  and  even  had  it 
been  true,  tlie  principles  expounded  by  Samuel  showed 
that  it  could  have  been  no  extenuation  of  the  offence. 
The  prophet  then  pronounced  the  irreversible  sentence 
of  the  rejection  of  Saul  and  his  family.  He  was  judicially 
cut  off  for  his  disobedience.  24,  25.  I  have  sinned  .  .  . 
turn  again  Avlth  me,  that  I  may  -ivorslilp  the  Iiord — 
The  erring,  taut  proud  and  obsti  nate  monarch  was  now 
humbled.  He  was  conscience-smitten  for  the  moment, 
but  his  confession  proceeded  not  from  sincere  repentance, 
but  from  a  sense  of  danger  and  desire  of  averting  the  sen- 
tence denounced  against  him.  For  the  sake  of  public 
appearance,  he  besought  Samuel  not  to  allow  their  seri- 
ous differences  to  transpire,  but  to  join  with  him  in  a 
pul^lic  act  of  worship.  Under  the  influence  of  his  pain- 
fully agitated  feelings,  he  designed  to  offer  sacrifice,  partly 
to  express  his  gratitude  for  the  recent  victory,  and  partly 
to  implore  mercy  and  a  reversal  of  his  doom.  It  was,  in 
another  view,  a  politic  scheme,  that  Samuel  might  be 
betrayed  into  a  countenancing  of  his  design  in  reserving 
the  cattle  for  sacrificing.  Samuel  declined  to  accompany 
him.  37.  lie  laid  hold  upon  tlie  skirt  of  Ills  mantle — 
The  moil,  upper  tunic,  official  robe.  In  an  agony  of  men- 
tal excitement,  he  took  hold  of  the  prophet's  dress  to  de- 
tain him ;  the  rending  of  the  mantle  was  adroitly  pointed 
to  as  a  significant  and  mystical  representation  of  his 
Beverance  from  the  throne.  39.  the  strength  of  Israel 
will  not  lie— Heb.,  "He  that  gives  a  victory  to  Israel;"  a 
further  rebuke  of  his  pride  in  rearing  the  Carmel  trophy, 
and  an  intimation  that  no  loss  would  be  sustained  in 
Israel  by  his  rejection.  31.  Samuel  turned  again  after 
Saul— Not  to  worship  along  with  him ;  but  first,  that  the 
people  might  have  no  ground,  on  pretence  of  Saul's  re- 
jection, to  withdraw  their  allegiance  from  him;  and 
secondly,  to  compensate  for  Saul's  error,  by  executing 
God's  judgment  upon'Agag.  33.  Agag  came  unto  him 
delicately— Or  cheerfully,  since  he  had  gained  the  favour 
and  protection  of  the  king.  33.  Samuel  heaved  Agag — 
This  cruel  tyrant  met  the  retribution  of  a  righteous  Provi- 
dence. Never  has  it  been  unusual  for  great  or  oflicial  per- 
sonages in  the  East  to  perform  executions  with  their  own 
hands.  Samuel  did  it  "before  the  Lord"  in  Gilgal,  ap- 
pointing that  same  mode  of  punishment  (liitherto  un- 
known in  Israel)  to  be  used  towards  him,  which  he  had 
formerly  used  towards  others. 

CHAPTER   XVI. 

Ver.  1-10.  Samtjei,  Sent  by  God  to  Bethlehem.  1. 
The  Liord  said  unto  Samuel,  Hovr  long  'wllt  thou 
mourn  for  Saul— Samuel's  grief  on  account  of  Saul's  re- 
jection, accompanied,  doubtless,  by  earnest  prayers  for 
his  restitution,  showed  the  amiable  feelings  of  the  man; 
but  they  were  at  variance  with  his  public  duty  as  a  propli- 
et.  The  declared  purpose  of  God  to  transfer  the  king- 
dom of  Israel  into  other  hands  than  Saul's,  was  not  an 
angry  menace,  but  a  fixed  and  immutable  decree;  so  that 
Samuel  ought  to  have  sooner  submitted  to  tlie  peremptory 
manifestation  of  the  Divine  will;  but  to  leave  him  no 
longer  room  to  doubt  of  its  being  unalterable,  he  was  sent 
on  a  private  mission  to  anoint  a  successor  to  Saul  (see  on 
eh.  10. 1).  The  immediate  designation  of  a  king  was  of 
the  greatest  importance  for  the  interests  of  the  nation  in 
the  event  of  Saul's  death,  which,  to  this  time,  was 
dreaded;  It  would  establish  David's  title,  and  comfort  the 
minds  of  Samuel  and  other  good  men  with  a  right  settle- 
ment, whatever  contingency  might  happen.  I  have  i>ro- 
vldwl  nie  a  king- Tlie  language  is  remarkable,  and  inti- 
mates a  difference  between  this  and  the  former  king. 
Saul  was  the  people's  choice— the  fruit  of  their  wayward 
and  sinful  desires  for  their  own  honour  and  aggrandize- 
ment; the  next  was  to  be  a  king  who  would  consult  the 
l»lvlne  glory,  and  selected  from  that  tribe  to  which  the 


pre-eminence  had  been  early  promised  (Genesis  49. 10).  9. 
Ho^v  can  I  gol— This  is  another  Instance  of  human  in- 
firmity in  Samuel.  Since  God  had  sent  him  on  this  mis- 
sion. He  would  protect  him  in  the  execution.  lam  come 
to  sacrifice  —  It  seems  to  have  been  customary  with 
Samuel  to  do  this  in  the  different  circuits  to  wliicli  ho 
went,  that  he  might  encourage  the  worship  of  God.  3. 
call  Jesse  to  the  sacrifice— i.  e.,  the  social  feast  tliat  fol- 
lowed the  peace  offering.  Samuel,  being  the  offerer,  had 
a  right  to  invite  any  guest  he  pleased.  4.  the  elders  of 
the  town  trembled  at  Ills  coming — Betlilehem  was  an 
obscure  town,  and  not  within  the  usual  circuit  of  tlie 
judge.  The  elders  were  naturally  apprehensive,  tliere- 
fore,  that  his  arrival  was  occasioned  by  some  extraordi- 
nary reason,  and  that  it  might  entail  evil  upon  their  town, 
in  consequence  of  the  estrangement  between  Samuel  and 
the  king.  5.  sanctify  yourselves— By  the  preparations 
described  (Exodus  19. 14, 15).  The  elders  were  to  sanctify 
themselves.  Samuel  himself  took  the  greatest  care  in  tlie 
sanctification  of  Jesse's  family.  Some,  however,  think 
that  the  former  were  invited  only  to  join  in  the  sacrifice, 
while  the  family  of  Jesse  were  invited  by  themselves  to 
the  subsequent  feast.  G-10.  Samuel  said,  Surely  the 
Lord's  anointed  is  before  him — Here  Samuel,  in  conse- 
quence of  taking  his  impressions  from  the  external  ap- 
pearance, falls  into  the  same  error  as  formerly  (cli.  10.  21). 
11-14.  He  Anoints  David.  11.  there  remaineth  yet 
the  youngest,  and,  beliold,  he  Iceepeth  the  slieep — Jesse 
having  evidently  no  idea  of  David's  wisdom  and  bravery, 
spoke  of  him  as  the  most  unfit.  God,  in  his  providence,  so 
ordered  it,  that  the  appointment  of  David  might  the  more 
clearly  appear  to  be  a  Divine  purpose,  and  not  the  design 
either  of  Samuel  or  Jesse.  David,  having  not  been  sanc- 
tified with  the  rest  of  his  family,  it  is  probable  tliat  he 
returned  to  his  pastoral  duties  the  moment  the  special 
business  on  which  he  had  been  summoned  was  done.  13, 
he  -^vas  ruddy,  &c. — Josephus  says  that  David  was  ten, 
while  most  modern  commentators  are  of  the  opinion  tliat 
he  must  have  been  fifteen  years  of  age.  13.  Then  Samuel 
took  the  horn  of  oil,  and  anointed  him— This  transac- 
tion must  have  been  strictly  private.  14-18.  The  Spirit 
of  the  Lord  departed  from  Saul,  and  an  evil  spirit  from 
tlie  Lord  troubled  him— His  own  gloomy  reflections— the 
consciousness  that  he  had  not  acted  up  to  the  character 
of  an  Israelitish  king— the  loss  of  his  throne,  and  the  ex- 
tinction of  his  royal  house,  made  him  jealous,  irritable, 
vindictive,  and  subject  to  fits  of  morbid  melancholy.  19. 
Saul  sent  messengers  unto  Jesse,  and  said,  Send  me 
David— In  the  East  the  command  of  a  king  is  imperative, 
and  Jesse,  however  reluctant  and  alarmed,  had  no  alter- 
native but  to  comply.  30.  Jesse  took  an  ass  laden  with 
bread,  and  a  bottle  of  ^vine,  and  a  kid,  and  sent  them 
.  .  .  unto  Saul— as  a  token  of  homage  and  respect.  31. 
David  came  to  Saul— Providence  thus  prepared  David 
for  his  destiny,  by  placing  him  in  a  way  to  become  ac- 
quainted with  the  manners  of  the  court,  the  business  of 
government,  and  the  general  state  of  the  kingdom,  be- 
came his  armour-bearer— This  choice,  as  being  an  ex- 
pression of  the  king's  partiality,  shows  how  honourable 
the  ofllce  was  held  to  be.  33.  David  took  an  harp,  and 
played  with  Ills  liaud  :  so  Saul  was  refreshed,  and  well 
—The  ancients  believed  that  music  had  a  mysterious  influ- 
ence In  healing  mental  disorders. 

CHAPTER  XVII. 

Ver.  1-3.   The  Israelites  and  Philistines  beino 
Ready  to  Battle.  1.  the  Philistines  gathered  together 

their  armies— Twenty-seven  years  after  their  overthrow 
at  Mlchmnsh.  Having  now  recovered  their  spirits  and 
strength,  they  sought  an  opportunity  of  wiping  out  th« 
infamy  of  that  national  disaster,  as  well  as  to  regain  fhoir 
lost  ascendency  over  Israel.  Shocoh— now  Shuwcikoh,  a 
town  in  the  western  plains  of  Judah  (Joshua  15.3.')),  nine 
Roman  miles  from  Eleutheropolis,  toward  Jerusalem. 
[Robinson.]  Azekah— a  small  place  In  the  neighbourhood, 
Ephes-dainmim  — or  Pas-dammini  (1  Chronicles  11.  18), 
"the  portion  or  effusion  of  blood,"  situated  between  the 

185 


Qoliath  Ohallenges  the  Israelites. 


1   SAMUEL   XVIII.       David  Accqyts  the  Challenge,  and  Slays  Him. 


other  two.  !J.  valley  of  EUali — i,  e.,  the  Terebinth,  now 
Wady  Er-Sumt.  [Robinson.]  Another  valley  somewhat 
to  the  north,  now  called  Wady  Beit  Hauina,  has  been  fixed 
on  by  the  tradition  of  ages. 

4-11.  Goliath  ChaI/Lenges  a  Combat,  4^11.  a  cham- 
pion— Heb.,  a  man  between  two;  i.e.,  a  person  who,  on 
the  part  of  his  own  people,  undertook  to  determine  the 
national  quaiTel  by  engaging  in  single  combat  with  a 
chosen  warrior  in  the  hostile  army.  5.  lielniet  of  brass 
—The  Philistine  helmet  had  the  appearance  of  a  row  of 
feathers  set  in  a  tiara,  or  metal  band,  to  which  were  at- 
tached scales  of  the  same  material,  for  the  defence  of  the 
neck  and  the  sides  of  the  face.  [Osbokn.]  a  coat  of  mail 
— a  kind  of  corslet,  quilted  with  leather  or  plates  of  metal, 
reaching  only  to  the  chest,  and  supported  by  shoulder 
straps,  leaving  the  shoulders  and  arms  at  full  liberty,  G. 
greaves  of  brass — boots,  terminating  at  the  ankle,  made 
in  one  plate  of  metal,  but  round  to  the  shape  of  the  leg, 
and  often  lined  with  felt  or  sponge.  They  were  useful  in 
guarding  the  legs,  not  only  against  the  spikes  of  the 
enemy,  but  in  making  way  among  thorns  and  briers,  a 
target  of  brass — a  circular  frame,  carried  at  the  back, 
suspended  by  a  long  belt  which  crossed  the  breast  from 
the  shoulders  to  the  loins.  7.  staff  of  liis  spear — rather 
under  five  feet  long,  and  capable  of  being  used  as  a  javelin 
(ch.  19. 10).  It  had  an  iron  head,  one  bearing  a  sbieM — 
In  consequence  of  their  great  size  and  weight,  the  Oriental 
warrior  had  a  trusty  and  skilful  friend,  whose  office  it 
was  to  bear  the  large  shield  behind  which  he  avoided  the 
missile  weapons  of  the  enemy.  He  was  covered,  cap-a- 
pie,  with  defensive  armour,  while  he  had  only  two  offen- 
sive weapons  —  a  sword  by  his  side  and  a  spear  in  his 
hand.  8-11.  I  defy  the  armies  of  Israel;  give  me  a 
man,  tliat  Tve  may  iiglit  togetlier — In  cases  of  single 
combat,  a  warrior  used  to  go  out  in  front  of  his  party,  and 
advancing  towards  the  opposite  ranks,  challenge  some 
one  to  fight  with  him.  If  his  formidable  appearance,  or 
great  reputation  for  physical  strength  and  heroism,  de- 
terred any  from  accepting  the  challenge,  he  used  to  parade 
himself  within  hearing  of  the  enemy's  lines,  specify  in  a 
loud,  boastful,  bravado  style,  defying  them,  and  pouring 
out  torrents  of  abuse  and  insolence  to  pi'ovoke  their  re- 
sentment. 

12-58.  David  Accepts  the  Challenge,  and  Slays 
Him.  17.  Take  now  for  tby  brethren  an  epiiali  of  this 
parched  corn,  and  tliese  ten  loaves — In  those  times 
campaigns  seldom  lasted  above  a  few  days  at  a  time.  The 
soldiers  were  volunteers  or  militia,  who  were  supplied 
with  provisions  from  time  to  time  by  their  friends  at 
home.  18.  take  their  pledge— Tokens  of  the  soldiers' 
health  and  safety  were  sent  home  in  the  convenient  form 
of  a  lock  of  their  hair,  or  piece  of  their  nail,  or  such  like. 
carry  these  ten  cheeses  to  the  captain— to  enlist  his  kind 
attention.  Oriental  cheeses  are  very  small,  resembling  in 
shape  and  size  our  penny  loaves ;  and  although  they  are 
frequently  made  of  so  soft  a  consistence  as  to  resemble 
curds,  those  which  David  carried  seem  to  have  been  fully 
formed,  pressed,  and  sufficiently  dried  to  admit  of  their 
being  carried.  JJii.  David  lefttlie  sheep  -with  a  keeper — 
This  is  the  only  instance  in  which  the  hired  shepherd  is 
distinguished  from,  the  master  or  one  of  his  family, 
trench— some  feeble  attempt  at  a  rampart.  It  appears 
(see  Marg.)  to  have  been  formed  by  a  line  of  carts  or 
chariots,  which,  from  the  earliest  times,  was  the  practice 
of  nomad  people.  83.  left  his  carriage  in  the  Iiand  of 
the  keeper  of  the  carriage — to  make  his  way  to  the 
standard  of  Judah.  35.  make  his  fatlier's  house  free 
In  Israel— His  family  should  be  exempted  from  the  im- 
positions and  services  to  which  the  general  body  of  the 
Israelites  were  subjected.  34-36.  a  lion  and  a  bear— 
These  were  two  different  rencontres,  for  those  animals 
prowl  alone.  The  bear  must  have  been  a  Syrian  bear, 
which  is  believed  to  be  a  distinct  species,  or  perhaps  a 
variety,  of  the  brown  bear.  The  beard  applies  to  the  lion 
alone.  Those  feats  seem  to  have  been  performed  with  no 
weapons  more  effective  than  the  rude  staves  and  stones 
of  the  field,  or  his  shepherd's  crook.  37.  The  Lord  that 
delivered  mc— It  would  have  been  natural  for  a  youth, 
186 


and  especially  an  Oriental  youth,  to  make  a  parade  of.  hia 
gallantry.  But  David's  piety  sank  all  consideration  of 
his  own  pi'owess,  and  ascribed  the  success  of  those  achieve- 
ments to  the  Divine  aid,  which  he  felt  assured  would  not 
be  withheld  from  him  in  a  cause  which  so  intimately  con- 
cerned the  safety  and  honour  of  His  people.  Saul  said, 
Go,  and  the  Lord  be  'witlj.  tliee— The  pious  language  of 
the  modest  but  valiant  youth  impressed  the  monarch's 
heart.  He  felt  that  it  indicated  the  true  military  confi- 
dence for  Isi'ael,  and,  therefore,  made  up  his  mind,  with- 
out any  demur,  to  sanction  a  combat  on  which  the  fate  of 
his  kingdom  depended,  and  with  a  champion  supporting 
his  interests  apparently  so  unequal  to  the  task.  38,  39. 
Suul  armed  David  'with  his  armour — The  ancient 
Hebrews  were  particularly  attentive  to  the  personal 
safety  of  their  warriors,  and  hence  Saul  equipped  the 
youthful  champion  with  his  own  defensive  accoutrements, 
which  would  be  of  the  best  stj^le.  It  is  probable  that 
Saul's  coat  of  mail,  or  corslet,  was  a  loose  shirt,  otherwise 
it  could  not  have  fitted  both  a  stripling  and  a  man  of  the 
colossal  stature  of  the  king.  40.  brook— "Wady.  bag— Or 
scrip  for  containing  his  daily  food,  sling — The  sling  con- 
sisted of  a  double  rope  with  a  thong,  probably  of  leather, 
to  receive  the  stone.  The  slinger  held  a  second  stone  iu 
his  left  hand.  David  chose  five  stones,  as  a  reserve,  in 
case  the  first  should  fail.  Shepherds  in  the  East  carry  a 
sling  and  stones  still,  for  the  purpose  of  driving  away,  or 
killing,  the  enemies  that  prowl  about  the  flock.  43-47. 
the  Plillistiue  said  .  .  .  David  said  to  the  Pliilistine— 
When  the  two  champions  met,  they  generally  made  each 
of  them  a  speech,  and  sometimes  recited  some  verses, 
filled  witli  allusions  and  epithets  of  the  most  opprobrious 
kind,  and  hurling  contempt  and  defiance  at  one  another. 
Tills  kind  of  abusive  dialogue  is  common  among  the 
Arab  conibatants  still.  David's  speech,  however,  presents 
a  striking  contrast  to  the  usual  strain  of  these  invectives. 
It  was  full  of  pious  trust,  and  to  God  he  ascribed  all  the 
glory  of  the  triumph  he  anticipated.  49.  Smote  the 
Pliilistine  in  his  forehead— At  the  Opening  for  the  eyes 
— that  was  the  only  exposed  part  of  his  body,  51.  cut  off 
his  head — Not  as  an  evidence  of  the  giant's  death,  for 
his  slaughter  had  been  effected  in  presence  of  the  whole 
army,  but  as  a  ti'ophy  to  be  borne  to  Saul,  The  heads  of 
slain  enemies  are  always  regarded  in  the  East  as  the 
most  welcome  tokens  of  victory,  53.  Shaaraim — See 
Josliua  15.  36,  54.  tent— The  sacred  tabernacle.  David 
dedicated  the  sword  of  Goliath  as  a  voti-^e  offering  to  the 
Lord.  55-58.  Saul  said  unto  Abner  ,  ,  ,  -^vhose  son  ia 
this  youtli  T— A  young  man  is  more  spoken  of  in  many 
Eastern  countries  by  his  father's  name  than  his  own. 
The  growth  of  the  beard,  and  other  changes  on  a  now  full- 
grown  youth,  prevented  the  king  from  recognizing  his 
former  favourite  minstrel, 

CHAPTER   XVIII. 

Ver.  1-4.  Jonathan  Loves  David,  1.  the  soul  of 
Jonatlian  -tvas  knit  "with  the  soul  of  David — ^They  were 
nearly  of  an  age.  The  prince  had  taken  little  interest  in 
David  as  a  minstrel ;  but  his  heroism  and  modest,  manly 
bearing,  his  piety  and  high  endowments,  kindled  the 
flame  not  of  admiration  only,  but  of  affection,  in  the  cou- 
genlal  mind  of  Jonathan,  3.  Saul  tvould  let  him  go  n6 
more  l»ome — He  was  established  as  a  permanent  resident 
at  court,  3.  Then  Jonathan  and  David  made  a  cove- 
nant—Such covenants  of  brotherhood  are  frequent  in  tho 
East,  They  are  ratified  by  certain  ceremonies,  and  in 
presence  of  witnesses,  tliat  the  persons  covenanting  will 
be  sworn  brothers  for  life,  4.  Jonathan  stripped  him» 
self  of  the  robe  that  was  upon  him,  and  gave  it  to 
David— To  receive  any  part  of  the  dress  which  had  been 
u'or7i  by  a  sovereign,  or  his  eldest  son  and  heir,  is  deemed, 
in  the  East,  the  highest  honour  which  can  be  conferred  on 
a  subject  (see  on  Esther  0, 8).  The  girdle,  being  connected 
with  the  sword  and  the  bow,  may  be  considered  as  being 
part  of  the  military  dress,  and  gi'eat  value  is  attached  to 
it  in  the  East. 

5-9.    Satxl  Envies  his  Praise.    6.  the  women  came 


Saul  Offers  David  his  Daughter. 


1  SAMUEL  XIX. 


Saul's  Rage  against  David. 


out  of  all  tlie  cities  of  Israel— In  the  homeward  march 
from  the  pursuit  of  the  Philistines.  This  is  a  character- 
istic trait  of  Oriental  manners.  On  the  return  of  friends 
long  absent,  and  particularly  on  the  return  of  a  victorious 
army,  bands  of  woinen  and  children  issue  from  the  towns 
and  villages,  to  form  a  triumphal  procession,  to  celebrate 
the  victory,  and,  as  they  go  along,  gratify  the  soldiers 
with  dancing,  instrumental  music,  and  extempore  songs, 
Jn  honour  of  the  generals  who  have  earned  the  highest 
distinction  by  feats  of  gallantry.  The  Hebrew  women, 
therefore,  were  merely  paying  the  customary  gratula- 
tions  to  David  as  the  deliverer  of  their  country,  but  they 
committed  a  great  indiscretion  by  praising  a  subject  at 
the  expense  of  their  sovereign.  9.  Sa«l  eyed  David— 
t.  e..  invidiously,  with  secret  and  malignant  hatred. 

10-12.  Seeks  to  Kill  iiim.  10.  oh  the  morrow  tlie 
evil  spirit  from  God  came  upon  Saul — Tliis  rankling 
thought  brought  on  a  sudden  paroxysm  of  his  mental 
malady,  lie  propiiesied — The  term  denotes  one  under 
the  influence  either  of  a  ^pod  or  a  bad  spirit.  In  the 
present  it  is  used  to  express  that  Saul  was  in  a  frenzy. 
David,  perceiving  tlie  symptoms,  hastened,  by  the  sooth- 
ing strains  of  his  harp,  to  allay  the  stormy  agitation  of 
the  royal  mind.  But  ere  its  mollifying  influence  could 
be  felt,  Saul  hurled  a  javelin  at  tlie  head  of  the  young 
musician,  there -^vas  a  javelin  in  Sanl's  liand — Had  it 
been  followed  by  a  fatal  result,  tlie  deed  would  have  been 
considered  the  act  of  an  irresponsible  maniac.  It  was 
repeated  more  than  once  ineflfeetually,  and  Saul  became 
impressed  with  a  dread  of  David  as  under  tlie  special  pro- 
tection of  Providence, 

13-16.  Feaes  him  fob  his  Good  Success.  13.  There- 
fore Saul  renxoved  Uim  from  him — Sent  him  away  from 
the  court,  where  the  principal  persons,  including  his  own 
son,  were  spell-bound  with  admiration  of  the  young  and 
pious  warrior,  and  made  him  captain  over  a  tlioiisand 
—Gave  him  a  military  commission,  which  was  intended 
to  be  an  honourable  exile.  But  this  post  of  duty  served 
only  to  draw  out  before  the  public  the  extraordinai-y  and 
varied  qualities  of  his  character,  and  to  give  him  a  stronger 
hold  of  the  people's  affections. 

17-21.  He  Offers  him  his  Daughter  for  a  Snare. 
17.  Saul  said  to  David,  Behold  my  elder  daughter 
Merab,  lier  ■will  I  give  thee  to  ■wife — Though  bound  to 
this  already,  he  had  found  it  convenient  to  forget  his 
former  promise,  and  now  holds  it  out  as  a  new  offer, 
which  would  tempt  David  to  give  additional  proofs  of 
his  valour.  But  the  fickle  and  perfidious  monarch  broke 
his  pledge  at  the  time  when  the  marriage  was  on  the  eve 
of  being  celebrated,  and  bestowed  Merab  on  another  man 
(see  on  2  Samuel  21.8);  an  indignity  as  well  as  a  wrong, 
which  was  calculated  deeply  to  wound  the  feelings  and 
provoke  the  resentment  of  David.  Perhaps  it  was  in- 
tended to  do  so,  that  advantage  miglit  be  taken  of  his  in- 
discretion. But  David  was  preserved  from  tliis  snare. 
30.  Slichal,  Saul's  daughter,  loved  David — This  must 
have  liapponed  some  time  after,  they  told  Saul,  and 
the  thing  pleased  hJin— Not  from  any  favour  to  David, 
but  he  saw  that  it  would  be  turned  to  the  advancement 
of  his  malicious  purposes,  and  the  moi"e  so  wlien,  by  the 
artful  intrigues  and  flattery  of  liis  spies,  the  loyal  senti- 
ments of  David  were  discovered.  35.  The  Iting  dcslretli 
not  any  doivry— In  Eastern  countries  the  husband  piir- 
chascs  his  wife  either  by  gifts  or  services.  As  neither 
David  nor  his  family  were  in  circumstances  to  give  a 
suitable  dowry  for  a  princess,  the  king  intimated  that  lie 
would  be  graciously  pleased  to  accept  some  gallant  deed 
in  the  public  service,  a  hundred  foreskins  of  the  Phil- 
istines—vSuch  mutilations  on  the  bodies  of  their  slain 
enemies  were  commonly  practised  in  ancient  war,  and 
the  number  told  indicated  the  glory  of  the  victory.  Saul's 
willingness  to  accept  a  public  service  had  an  air  of  liber- 
ality, M-hile  his  choice  of  so  difficult  and  hazardous  a 
Bcrvice  seemed  only  putting  a  proper  value  on  gaining 
the  hand  of  a  king's  daughter.  But  he  covered  unprin- 
cipled malice  against  David  under  this  proposal,  which 
exhibited  u  zeal  for  God  and  the  covenant  of  circum- 
cision,    ae.  tUe  days  were   not   expired— The   period 


within  which  this  exploit  was  to  be  achieved  was  not 
exhausted.     27.  David   slew   of  the   Philistines   two 

Iiundred  men— The  number  was  doubled,  partly  to  slio^w 
his  respect  and  attachment  to  the  princess,  and  partly  to 
oblige  Saul  to  the  fulfilment  of  his  pledge.  29.  SoiU  was 
yet  the  more  afraid  of  David— Because  Providence  had 
visibly  favoured  him,  by  not  only  defeating  the  con- 
spiracy against  his  life,  but  through  his  royal  alliance 
paving  his  way  to  the  throne. 

CHAPTEE   XIX. 

Ver.  1-7.  Jonathan  Discloses  his  Father's  Purpose 
TO  Kill  David.  1.  Saul  spake  to  Jonathan  his  son, 
and  to  all  his  servants,  that  tliey  should  kill  David 

The  murderous  design  he  had  secretly  cherished  he  now 
reveals  to  a  few  of  his  intimate  friends.  Jonathan  was 
among  the  number.  He  prudently  said  nothing  at  the 
time,  but  secretly  apprised  David  of  his  danger,  and  wait- 
ing till  the  morning,  when  his  father's  excited  temper 
would  be  cooled,  stationed  his  ft-iend  in  a  place  of  con- 
cealmoit,  where,  overhearing  the  conversation,  he  might 
learn  how  matters  really  stood,  and  take  immediate 
flight,  if  necessary.  4-7.  Jonatlian  spake  good  of 
David— He  told  his  father  he  was  committing  a  great 
sin  to  plot  against  the  life  of  a  man  who  had  rendered 
the  most  invaluable  services  to  his  country,  and  whose 
loyalty  had  been  nniformly  steady  and  devoted.  Tlie 
strong  remonstrances  of  Jonathan  produced  an  effect  on 
the  impulsive  mind  of  his  father.  As  he  was  still  sus- 
ceptible of  good  and  honest  impressions,  he  bound  him- 
self by  an  oath  to  rellnquisli  his  hostile  purpose;  and 
thus,  througli  the  intervention  of  the  noble-minded 
prince,  a  tempoi-ary  reconciliation  was  eftected,  in  eon- 
sequence  of  which  David  was  again  employed  in  the 
public  service. 

8-17.  Saul's  Malicious  Rage  Breaks  Out  against 
David.  8-10.  David  went  out  and  fouglit  with  the 
Philistines,  and  sleiv  tlicni  ■with  a  great  slaughter — ^V 
brilliant  victory  was  gained  over  tiie  public  enemy.  But 
these  fresh  laurels  of  David  re-awakened  in  the  moody 
breast  of  Saul  the  former  spirit  of  envy  and  melancholy. 
On  David's  return  to  court,  the  temper  of  Saul  became 
more  fiendish  than  ever;  the  uielodious  strains  of  the 
harp  had  lost  all  their  power  to  cho^rm ;  and  in  a  paroxysm 
of  uncontrollable  frenzy  he  aimed  a  Javelin  at  tlie  person 
of  David — the  missile  having  been  thrown  with  such  force 
that  it  pierced  the  chamber  wall.  David  providentially 
escaped ;  but  the  king,  having  now  thrown  off  the  mask 
and  being  bent  on  aggressive  measures,  made  his  son-in- 
law's  situation  everywhere  perilous.  11,  12.  Saul  sent 
messengei's  unto  David's  house  to  watch  him,  and  to 
slay  him— The  fear  of  causing  a  commotion  in  the  town, 
or  favouring  his  escape  in  the  darkness,  seemed  to  have 
influenced  tlie  king  in  ordering  them  to  patrol  till  the 
morning.  This  infatuation  was  ovei-ruled  by  Providence 
to  favour  David's  escape;  for  his  wife,  secretly  apprised 
by  Jonathan,  who  was  privy  to  tlie  design,  or  spying 
persons  in  court  livery  watching  the  gate,  let  him  down 
through  a  window  (see  on  Joshua  2. 15).  13, 14.  Mlchnl 
took  an  image,  and  laid  It  in  the  bed — "An  image," 
lit..,  "the  teraphim,"  and  laid,  not  in  the  bed,  but  liter- 
ally on  the  "divan;"  and  "the  pillows,"  i.  c,  the  cushion, 
which  usually  lay  at  the  back  of  the  divan,  and  was 
stuffed  Avith  "goat's  hair;"  she  took  from  its  bolster  or 
heading  at  the  upper  part  of  the  divan;  this  she  placed 
lower  down,  and  covered  with  a  mantle  or  hyke,  as  if  to 
foster  a  proper  w.armth  in  a  patient;  at  the  same  time 
spreading  the  goat's  hair  skin  .so  as  to  resen^le  human 
hair  in  a  dishevelled  state.  The  pretext  was  that  David 
lay  there  sick.  The  first  messengers  of  Saul,  keeping  at  a 
respectable  distance,  wore  deceived;  but  the  imposition 
was  detected  on  a  closer  inspection.  15.  Bring  him  to 
mc  in  tlic  bed— a  portable  couch  or  mattress. 

18-23.  David  Flees  to  Samuel.  18-21.  David  fled, 
and  came  to  Ramah — Samuel  was  living  in  great  re- 
tirement, superintending  the  school  of  the  proplicts, 
established  in  the  little  hamlet  of  Naioth,  in  the  nelgli- 

187 


Dcand  Consults  with,  Jonathan. 


1  SAMUEL  XX. 


Savl  Seeks  to  KiU  Jonaihan. 


bourhood  of  Ramah.  It  was  a  retreat  congenial  to  the 
mind  of  David ;  but  Saul,  having  found  out  his  asylum, 
sent  three  successive  bodies  of  men  to  apprehend  him. 
The  character  of  the  place,  and  the  influence  of  the  sacred 
exercises  produced  such  an  effect  on  them,  that  they  were 
incapable  of  discharging  their  commission,  and  were  led, 
by  a  resistless  impulse,  to  join  in  singing  the  praises  of 
God.  Saul,  in  a  fit  of  rage  and  disappointment,  deter- 
mined to  go  himself.  But,  before  reaching  tlie  spot,  his 
mental  susceptibilities  were  roused  even  more  than  his 
messengers,  and  he  was  found,  ere  long,  swelling  the 
ranks  of  the  young  prophets.  This  singular  change  can 
be  ascribed  only  to  the  power  of  Him  who  can  turn  the 
hearts  of  men  even  as  the  rivers  of  water. 

24.  Saul  Prophesies,  a*,  lay  dotvii  naked— i.  e.,  di- 
vested of  his  armour  and  outer  robes— in  a  state  of  trance. 
Thus  God,  in  making  the  wrath  of  man  to  praise  Him, 
preserved  the  lives  of  all  the  prophets,  frustrated  all  the 
purposes  of  Saul,  and  preserved  the  life  of  his  servant. 

CHAPTER    XX. 

Ver.  1-10.  David  Consults  with  Jonathan  for  his 
Sax'ETY.  1.  David  fled  from  Naloth.  in  Ramah,  and 
came  and  said  before  Jonathan — He  could  not  remain 
in  Naioth,  for  he  had  strong  reason  to  fear,  that  when  the 
religious  fit,  if  we  may  so  call  it,  was  over,  Saul  would  re- 
lapse into  his  usual  fell  and  sanguinary  temper.  It  may 
be  thought  that  David  acted  imprudently  in  directing  his 
flight  to  Gibeah.  But  he  was  evidently  prompted  to  go 
thither  by  the  most  generous  feelings— to  inform  his 
friend  of  what  had  recently  occurred,  and  to  obtain  that 
friend's  sanction  to  the  course  he  was  compelled  to  adopt. 
Jonathan  could  not  be  persuaded  there  was  any  real 
danger  after  the  oath  his  father  had  taken ;  at  all  events, 
he  felt  assured  his  father  would  do  nothing  without  tell- 
ing him.  Filial  attachment  naturally  blinded  the  prince 
to  defects  in  the  parental  chai-acter,  and  made  him  reluc- 
tant to  believe  his  father  capable  of  such  atrocity.  David 
repeated  his  unshaken  convictions  of  Saul's  murderous 
purpose,  but  in  terms  delicately  chosen  {v.  3),  not  to 
wound  the  filial  feelings  of  his  friend;  while  Jonathan, 
clinging,  it  would  seem,  to  a  hope  that  the  extraordinary 
scene  enacted  at  Naioth  might  have  wrought  a  sanctified 
improvement  on  Saul's  temper  and  feelings,  undertook 
to  inform  David  of  the  result  of  his  observations  at  home. 
5.  David  said  to  Jonathan,  To-morrow  is  the  new 
moon,  and  I  should  not  fail  to  sit  "ivith  the  king  at 
meat — The  beginning  of  a  new  month  or  moon  was  always 
celebrated  by  special  sacrifices,  followed  by  feasting,  at 
which  the  head  of  a  family  expected  all  its  members  to 
be  present.  David,  both  as  the  king's  son-in-law  and  a 
distinguislied  courtier,  dined  on  such  occasions  at  the 
royal  table,  and  from  its  being  generally  known  that 
David  had  returned  to  Gibeah,  his  presence  in  the  palace 
would  be  naturally  expected.  This  occasion  was  chosen 
by  the  two  friends  for  testing  the  king's  state  of  feeling. 
As  a  suitable  pretext  for  David's  absence,  it  was  arranged 
that  he  should  visit  his  family  at  Bethlehem,  and  thus 
create  an  opportunity  of  ascertaining  how  his  non-appear- 
ance would  be  viewed.  The  time  and  place  were  fixed  for 
Jonathan  reporting  to  David ;  but  as  circumstances  might 
render  another  interview  unsafe,  it  was  deemed  expe- 
dient to  communicate  by  a  concerted  signal. 

11-23.  Their  Covenant  Renewed  by  Oath.  11.  Jona- 
than said  to  David,  Come,  let  us  go  into  the  fleld — The 
private  dialogue,  which  is  here  detailed  at  full  length, 
presents  a  most  beautiful  exhibition  of  these  two  amiable 
and  noble-plnded  friends.  Jonathan  was  led,  in  the  cir- 
cumstances, to  be  the  chief  speaker.  The  strength  of  his 
attachment,  his  pure  disinterestedness,  his  warm  piety 
— his  Invocation  to  God,  consisting  of  a  prayer  and  a 
solemn  oath  combined— the  calm  and  full  expression  he 
gave  of  his  conviction  that  his  own  family  were,  by  the 
Divine  will,  to  be  disinherited,  and  David  elevated  to  the 
possession  of  the  throne— the  covenant  entered  into  with 
David  on  behalf  of  his  descendants,  and  the  imprecation 
(r.  16)  denounced  on  any  of  them  who  should  violate  his 
188 


part  of  the  conditions— the  reiteration  of  this  covenant  on 
both  sides  (v.  17)  to  make  it  indissoluble ;  all  this  indicates 
such  a  power  of  mutual  affection,  such  magnetic  attrac- 
tiveness in  the  character  of  David,  such  susceptibility 
and  elevation  of  feeling  in  the  heart  of  Jonathan,  that 
this  interview  for  dramatic  interest  and  moral  beauty 
stands  unrivalled  in  the  records  of  human  friendship. 
19.  vrhen  thou  hast  stayed  three  days — Either  with 
your  family  at  Bethlehem,  or  wherever  you  find  it  con- 
venient, come  to  the  place  >vhere  thou  didst  lilde 
thyself  when  the  business  was  in  hand — Heb.,  "  in  the 
day  or  time  of  the  business,"  when  the  same  matter  was 
under  inquiry  formerly  (ch.  19. 22).  remain  hy  the  stone 
Ezel — Heb.,  "the  stone  of  the  way;"  a  sort  of  milestone 
which  directed  travellers.  He  was  to  conceal  himself  in 
some  cave  or  hiding-place  near  that  spot.  23.  as  touch- 
ing the  matter  which  thou  and  I  have  spoken  of— The 
plan  being  concerted,  the  friends  separated  for  a  time, 
and  the  amiable  character  of  Jonathan  again  peers  out  in 
his  parting  allusion  to  their  covenant  of  friendship. 

24-40.  Saul,  Missing  David,  Seeks  to  Kill  Jonathan. 
25.  the  king  sat  upon  his  seat,  as  at  other  times  .  .  . 
by  the  -wall— The  left-hand  corner  at  the  upper  ei)d  of  a 
room  was  and  still  is  in  the  East,  the  most  honourable 
place.  The  person  seated  there  has  his  left  arm  confined 
by  the  wall,  but  his  right  hand  is  at  full  liberty.  From 
Abner's  position  next  the  king,  and  David's  seat  being 
left  empty,  it  would  seem  that  a  state  etiquette  was  ob- 
served at  the  royal  table,  each  of  the  courtiers  and  minis- 
ters having  places  assigned  them  according  to  their  re- 
spective gradations  of  rank.  Jonathan  arose — Either  as 
a  mark  of  respect  on  the  entrance  of  the  king,  or  in  con- 
formity with  the  usual  Oriental  custom  for  a  son  to  stand 
in  presence  of  his  father.  26.  he  is  not  clean— No  notice 
was  taken  of  David's  absence,  as  he  might  be  labouring 
under  some  ceremonial  defilement.  27.  on  the  morrow, 
which  was  the  second  day  of  the  month — The  time  of 
the  moon's  appearance  being  uncertain — whether  at  mid- 
day, in  the  evening,  or  at  midnight,  the  festival  was  ex- 
tended over  two  days.  Custom,  not  the  law,  had  intro- 
duced this.  Saul  said  unto  Jonathan,  "Wherefore 
Cometh  not  the  son  of  Jesse — The  question  was  asked, 
as  it  were,  casually,  and  with  as  great  an  air  of  indiffer- 
ence as  he  could  assume.  And  Jonathan  having  replied 
that  David  had  asked  and  obtained  his  permission  to 
attend  a  family  anniversary  at  Bethlehem,  the  pent-up 
passions  of  the  king  burst  out  in  a  most  violent  storm  of 
rage  and  invective  against  his  son.  30.  thou  son  of  the 
perverse  -^vonian- This  is  a  striking  Oriental  form  of 
abuse.  Saul  M^as  not  angry  with  his  wife;  it  was  the  son 
alone,  upon  whom  he  meant,  by  this  style  of  address,  to 
discharge  his  resentment;  and  the  principle  on  which  it 
is  founded  seems  to  be,  that  to  a  genuine  filial  instinct  it 
is  a  more  inexpiable  oflTence  to  hear  the  name  or  character 
of  a  parent  traduced,  than  any  personal  reproach.  This 
was,  undoubtedly,  one  cause  of  "the  fierce  anger"  in 
which  the  high-minded  prince  left  the  table  without 
tasting  a  morsel.  33.  Saul  cast  a  javelin  at  him— This 
is  a  sad  proof  of  the  maniacal  frenzy  into  which  the  un- 
happy monarch  was  transported.  35.  Jonathan  vt'ent 
into  the  fleld  at  the  time  appointed — or,  "at  the  place 
appointed."  36.  he  said  to  the  lad,  liun,  find  out  the 
an-o-ws  -which  I  shoot— the  direction  given  aloud  to  the 
attendant  was  the  signal  preconcerted  with  David.  It 
implied  danger.  40.  Jonatlian  gave  his  artillery  unte 
his  lad— i.  e.,  his  missive  weapons.  The  French  word 
"artillerie,"  signifies  "archery,"  and  the  term  is  still 
used  in  England,  in  the  designation  of  the  "  artillery 
company  of  London,"  the  association  of  archers,  though 
they  have  long  disused  bows  and  arrows.  Jonathan's 
boy  being  despatched  out  of  the  way,  the  friends  enjoyed 
the  satisfaction  of  a  final  meeting. 

41,  42.  Jonathan  and  David  Lovingly  Part.  41, 42. 
David  fell  on.  his  face  and  bo-wed  three  times — a  token 
of  homage  to  the  prince's  rank;  but  on  a  close  approach, 
every  other  consideration  was  sunk  in  the  full  flow  of  the 
purest  brotherly  afliection.  42.  Jonathan  said  to  David, 
Go  in  peace— The  interview  being  a  stolen  one,  and  every 


/Javid  Ohtaint  fallowed  Bread. 


1  SAMUEL  XXI,  XXII.       His  Kinsmen  Hesort  to  Him  at  Adullam. 


moment  precious,  it  was  kindness  in  Jonathan  to  hasten 
bis  friend's  departure. 

CHAPTER   XXI. 

Ver.  1-7.  David,  at  Nob,  Obtains  of  Ahimelech  Hal- 
lowed Bread.    1.  TUen  came  David  to  Aliimelech — 

Nob,  a  city  of  the  priests  (ch.  22. 19),  was  in  the  neiglibour- 
liood  of  Jerusalem,  on  tlie  Mount  of  Olives— a  little  north 
of  the  top,  and  on  the  nortli-east  of  tlie  city.  It  is  com- 
puted to  have  been  about  five  miles  distant  from  Gibeah. 
Ahimelecli,  the  same  as  Aliiah,  or  perliaps  liis  brother, 
both  being  sons  of  Ahitub  (cf.  ch.  14. 3,  with  ch.  22. 4-11,  20). 
His  object  in  fleeing  to  this  place,  was  partly  for  the  sup- 
ply of  his  necessities,  and  partly  for  comfort  and  counsel, 
in  tlie  prospect  of  leaving  tlie  liingdom.  ■  Aliimelecli -was 
afraid  at  tlie  meeting  of  David— suspecting  some  extra- 
ordinary occurrence  by  his  appearing  so  suddenly,  and  in 
such  a  style,  for  his  attendants  were  left  at  a  little  dis- 
tance, a.  The  king  liatli  commanded  me  a  business, 
and  liath  said  unto  me,  Liet  no  man  know — This  was  a 
direct  falsehood,  extorted  through  fear.  David  probably 
supposed,  like  many  other  persons,  tliat  a  lie  is  quite  ex- 
cusable which  is  told  for  the  sole  purpose  of  saving  the 
speaker's  life.  But  what  is  essentially  sinful,  can  never, 
from  circumstances,  cliange  its  immoral  character;  and 
David  had  to  repent  of  this  vice  of  lying  (Psalm  119. 29). 

4.  tUere  is  no  Ixalloived  bread— Til  ere  would  be  plenty 
of  bread  in  his  house;  but  there  was  no  time  to  wait  for 
it.  "  The  hallowed  bread  "  was  the  old  shew-bread,  which 
had  been  removed  the  previous  day,  and  which  was  re- 
served for  the  use  of  the  priests  alone  (Leviticus  24. 9). 
Before  entertaining  the  idea  that  this  bre.-id  could  be  law- 
fully given  to  David  and  his  men,  the  high  priest  seems 
to  have  consulted  the  oracle  (ch.  22. 10)  as  to  the  course  to 
be  followed  in  tills  emergency.  A  dispensation  to  use  the 
hallowed  bread  was  specially  granted  by  God  himself. 

5.  these  three  days — as  required  by  law  (Exodus  19. 15). 
David  and  his  attendants  seem  to  liave  been  lurking  in 
some  of  tlie  adjoining  caves,  to  elude  pursuit,  and  to  have 
been,  consequently,  reduced  to  great  extremities  of  hun- 
g(»-.  the  bread  is  in  a  manner  common — i.  e.,  now  that 
it  is  no  longer  standing  on  tlie  Lord's  table.  It  is  eaten 
by  the  priests,  and  may  also,  in  our  circumstances,  be 
eaten  by  us.  yea,  tliough  it  were  sanctified  this  day  in 
the  vessel — i.e.,  though  the  hallowed  bread  had  been  but 
newly  placed  on  the  vessel,  the  ritual  ordinance  would 
have  to  yield  to  the  great  law  of  necessity  and  mercy  (see 
on  Matthew  12. 3;  Mark  2.25;  Luke  6.3).  6.  tltere  is  no 
bread  there — in  tlie  tabernacle.  The  removal  of  the  old 
and  the  substitution  of  the  new  bread  was  done  on  the 
Sabbath  (Leviticus  21. 8),  the  loaves  being  kept  warm  in  an 
oven  heated  the  previous  day.  7.  Doeg,  an  Edomite— 
who  had  embraced  the  Hebrew  religion,  detained  be- 
fore the  Lord— at  tlie  tabernacle,  perliaps,  in  the  perform- 
ance of  a  vow,  or  from  its  being  tlie  Sabbath,  which  ren- 
dered it  unlawful  for  him  to  prosecute  his  journey,  the 
ohiefest  of  the  herdsmen  that  belonged  to  Saul — East- 
ern monarchs  anciently  had  largo  possessions  in  flocks 
and  herds ;  and  the  oflice  of  the  chief  sliepherd  was  an 
important  one. 

9.  He  TAKE.S  Goliath's  Sword.  9.  sword  of  Goliath 
—(see  on  ch.  18.54.)  behind  the  ephod— In  the  place 
allowed  for  keeping  the  sacred  vestments,  of  whicli  the 
ephod  is  mentioned  as  the  chief.  Tlie  giant's  sword  was 
deposited  in  that  safe  custody  as  a  memorial  of  the  Divine 
goodness  in  delivering  Israel,  there  is  none  like  that— 
Not  only  for  its  size  and  superior  temper,  but  for  its  being 
a  pledge  of  the  Divine  favour  to  him,  and  a  constant 
Btiraulus  to  his  faith. 

10-15.  At  Gath  He  Feigns  Himself  Mad.  10.  David 
.  .  .  fled  ...  to  Achlsh,  king  of  Gath— which  was  one 
of  the  five  principalities  of  the  Philistines.  In  this  place 
his  person  must  have  been  known,  and  to  venture  into 
that  country,  he  their  greatest  enemy,  and  with  the  sword 
of  Goliath  in  his  band,  would  seem  to  have  been  a  peril- 
ous experiment ;  but,  doubtless,  the  protection  be  received 
Implies  that  he  bad  been  directed  by  the  Divine  oracle. 


Achish  was  generous  (ch.  27. 6).  He  miglit  wish  to  weaken 
the  resources  of  Saul,  and  it  was  common  in  ancient  times 
for  great  men  to  be  liarboui-ed  by  neiglibouring  princes. 
13.  feigned  himself  mad— It  is  supposed  to  have  been  an 
attack  of  epilepsy,  real,  or  perhaps  only  pretended.  Tliia 
disease  is  relieved  by  foaming  at  the  mouth,  let  fall  lits 
spittle  upon  Ills  beard— No  wonder  that  Acliish  supposed 
him  insane,  as  such  an  indignity,  wiiether  done  by  an- 
otlier,  or  one's  self,  to  tlie  beard,  is  considered  in  tlie  East 
an  intolerable  insult. 

CHAPTER    XXII. 

Ver.  1-8.  David's  Kindred  and  Others  Resort  to 
Him  at  Adullam.  1.  David  .  .  .  escaped  to  the  cave 
Adullam — Supposed  to  be  that  now  called  Deir-Dubban, 
a  number  of  pits  or  underground  vaults,  some  nearly 
square,  and  all  about  fifteen  or  twenty  feet  deep,  with 
perpendicular  sides,  in  the  soft  limestone  or  clialky  rocks. 
Tliey  are  on  tlie  borders  of  tlie  Pliilistine  plain,  at  the  base 
of  tlie  Judea  mountains,  six  miles  soutli-west  from  Beth- 
leliem,  and  well  adapted  for  concealing  a  number  of  ref- 
ugees, liis  brethren,  and  all  his  fatlier's  house  .  .  . 
went  do-vvn — To  escape  the  effects  of  Saul's  rage,  wliich 
seems  to  have  extended  to  all  David's  family.  From 
Betlilehem  to  Deir-Dubban  it  is,  indeed,  a  descent  all  the 
way.  /J.  every  one  tliat  was  in  distress — (see  on  Judges 
11.  3.)  3.  David  went  tlience  to  Mizpeh  of  Aloab — Miz- 
peh  signifies  a  watclitower,  and  it  is  evident  that  it  must 
be  taken  in  tliis  sense  liere,  for  {v.  4)  it  is  called  "  the  hold" 
or  fort.  The  king  of  Moab  was  an  enemy  of  Saul  (ch.  14. 
47),  and  tlie  great-grandson  of  Ruth,  of  course,  related  to 
the  family  of  Jesse;  David,  therefore,  had  less  anxiety  in 
seeking  an  asylum  witliia  the  dominions  of  tliis  prince 
tlian  thoseof  Achish,  because  tlie  Moabites  had  no  grounds 
for  entertaining  vindictive  feelings  against  him,  and  tlieir 
enmity  to  Saul  rendered  them  the  more  willing  to  receive 
so  illustrious  a  refugee  from  his  court.  5.  tlte  prophet 
Gad  said  unto  David,  Abide  not  in  tlie  hold — This 
sound  advice,  no  donbt,  came  from  a  higher  source  tlian 
Gad's  own  sagacity.  It  was  right  to  appear  publicly 
amongst  the  people  of  liis  own  tribe,  as  one  conscious  of 
innocence  and  trusting  in  God;  audit  was  expedient  tliat, 
on  the  death  of  Saul,  his  friends  might  be  encouraged  to 
support  his  interest,  forest  of  Harath— soutli-west  of 
Jerusalem.  6.  Saul  abode  under  a  tree  in  Ramah — lit., 
under  a  grove  on  a  hill.  Oriental  princes  frequently  sit 
Avith  their  court  under  some  sliady  canopy  in  tlie  open 
air.  A  spear  was  the  early  sceptre.  7.  Hear  no^v,  ye  Beu» 
jamites — Tills  was  an  appeal  to  stimulate  the  patriotism 
or  jealousy  of  his  own  tribe,  from  which  he  insinuated  it 
was  the  design  of  David  to  transfer  the  kingdom  to  an- 
other. This  address  seems  to  have  been  made  on  hearing 
of  David's  return  with  liis  four  hundred  men  to  Jndah. 
A  dark  suspicion  had  risen  in  the  jealous  mind  of  the  king 
that  Jonathan  was  privy  to  tliis  movement,  whicli  he 
dreaded  as  a  conspiracy  against  the  crown. 

9-16.  Doeg  Accuses  Ahimelech.  9.  Doeg  set  over 
the  servants — Sept.,  the  mules  of  Saul.  10.  he  inquired 
of  the  Lord  for  him— Some  suppose  that  this  was  a  ma- 
licious fiction  of  Doeg  to  curry  favour  with  the  king,  but 
Ahimelecli  seems  to  acknowledge  the  fact.  The  poor 
simple-minded  high  priest  knew  nothing  of  the  existing 
family  feud  between  Saul  and  David.  The  informer,  if  he 
knew  it,  said  nothing  of  the  cunning  artifice  by  which 
David  obtained  the  aid  of  Ahimelech.  The /acts  looked 
against  him,  and  the  whole  priesthood  along  with  him 
were  declared  abettors  of  conspiracy. 

17-19.  Saul  Commands  to  Kill  the  Priests.  IT.  the 
footmen  that  stood  about  him— His  body-guard,  or  his 
runners  (ch.  8.  11 ;  2  Samuel  15. 1 ;  1  Kings  1.  5 ;  1  Kings  14. 
28),  who  held  an  important  place  at  court  (2  Chronicles  12. 
10).  But  they  chose  rather  to  disobey  the  king  than  to 
offend  God  by  imbruing  their  hands  In  the  blood  of  his 
ministering  servants.  A  foreigner  alone  (Psalm  52.  i-H) 
could  be  found  willing  to  be  the  executioner  of  this  bloo<1y 
and  sacrilegious  sentence.  Thus  was  tiie  doom  of  tlie 
house  of  Ell  fulfilled.     19.  Nob,  the  city  of  the  priests, 

189 


Saul  Pursues  David. 


1  SAMUEL  XXIII,  XXIV. 


David  Spares  Saurs  Life, 


smote  he  ■with,  tlie  edge  of  the  sivord— The  barbarous 
atrocities  perpetrated  against  this  city  seem  to  liave  been 
designed  to  terrify  all  the  subjects  of  Saul  from  affording 
either  aid  or  an  asylum  to  David.  But  they  pi-oved 
ruinous  to  Saul's  own  interest,  as  they  alienated  the 
priesthood,  and  disgusted  all  good  men  in  the  kingdom. 

20-23.  Abiathar  Escapes  and  Flkes  after  David. 
HO,  one  of  tlie  sons  of  Ahimelech  .  .  .  escaped — This 
was  Abiathar,  who  repaired  to  David  in  the  forest  of 
Haretli,  rescuing,  witli  his  own  life,  tlie  high  priest's  vest- 
ments (ch.  23. 6, 9).  On  hearing  his  sad  tale,  David  declared 
that  he  had  dreaded  such  a  fatal  result  from  the  malice 
and  intriguing  ambition  of  Doeg;  and,  accusing  himself 
as  having  been  the  occasion  of  all  the  disaster  to  Abia- 
thar's  family,  invited  him  to  remain,  because,  firmly 
trusting  himself  in  the  accomplishment  of  the  Divine 
promise,  David  could  guarantee  protection  to  him. 

CHAPTER  XXIII. 

Ver.  1-6.    Daa^d  Rescues  Keii^ah.    1.  Tlicn  they  told 

David— rather,  "now  they  had  told;"  for  this  information 
had  reached  him  previous  to  his  hearing  (v.  6)  of  the  Nob 
tragedy.  Keilah— A  city  in  the  west  of  Judah  (Joshua  15. 
44),  not  far  from  the  forest  of  Hareth.  and  they  roh  tHie 
threshing-floors— These  were  commonly  situated  on  the 
fields,  and  were  open  to  the  wind  (Judges  6. 11 ;  Ruth  3.  2). 
3.  David  inquired  of  the  liord— jnost  probably  through 
Gad  (2  Samuel  24. ;  1  Chronicles  21.  9),  who  was  present  in 
David's  camp  (ch.  22.  5),  probably  by  the  recommendation 
of  Samuel.  To  repel  unprovoked  assaults  on  unoffending 
people  who  were  engaged  in  their  harvest  operations,  was 
a  humane  and  benevolent  service.  But  it  was  doubtful 
how  far  it  was  David's  duty  to  go  against  a  public  enemy 
without  the  royal  commission;  and  on  that  account  he 
asked,  and  obtained,  the  Divine  counsel.  A  demur  on  tlie 
part  of  his  men  led  David  to  renew  the  consultation  for 
their  satisfaction ;  after  which,  being  fully  assured  of  his 
duty,  he  encountered  the  aggressors,  and,  by  a  signal  vic- 
tory, delivered  the  people  of  Keilah  from  further  moles- 
tation. G.  an  ephod— in  which  was  the  Urim  and  Thum- 
mim  (Exodus  28.  30).  It  had,  probably,  been  committed 
to  his  care,  while  Ahimelech  and  the  other  priests 
repaired  to  Gibeah,  in  obedience  to  the  summons  of  Saul. 
7-13.  Saul's  Coming,  and  Treachery  of  the  Keil- 
ITES.  7.  it  -was  told  Saul  that  David  -^vas  come  to 
Keilah— He  imagined  himself  now  certain  of  his  victim, 
who  would  be  hemmed  within  a  fortified  town.  The  wish 
was  fatlier  to  the  thought.  How  wonderfully  slow  and 
unwilling  to  be  convinced  by  all  his  experience,  that  the 
special  protection  of  Providence  shielded  David  ft-om  all 
his  snares !  8.  Saul  called  all  the  people  together  to 
war— not  tlie  united  tribes  of  Israel,  but  the  inhabitants 
of  the  adjoining  districts.  This  force  was  raised,  prob- 
ably, on  the  ostensible  pretext  of  opposing  the  Philistines, 
while,  in  reality,  it  was  secretly  to  arouse  mischief  against 
David.  9.  he  said  to  Ahiatliar  the  priest,  Bring  hither 
the  ei>hod— The  consultation  was  made,  and  the  prayer 
uttered,  by  means  of  the  priest.  The  alternative  condi- 
tions here  described  have  often  been  referred  to  as  illus- 
trating the  doctrine  of  God's  foreknowledge  and  preordi- 
nation of  events. 

14-18.  David  Escapes  to  Ziph.  1*,  15.  David  ahode 
In  the  wilderness  of  Ziph— A  mountainous  and  sequest- 
ered region  was  generally  called  a  wilderness,  and  took 
its  name  from  fiome  large  town  in  the  district.  T^vo  miles 
south-east  of  Hebron,  and  in  the  midst  of  a  level  plain,  is 
Tell-ziph,  an  isolated  and  conical  hillock,  about  100  feet 
(  high,  probably  the  acropolis  [Van  de  Velde],  or  the 
V  ruins  [Robinson]  of  the  ancient  city  of  Zipii,  from  which 
the  surrounding  wilderness  was  called.  It  seems,  an- 
ciently, to  have  been  covered  by  an  extensive  wood.  The 
country  has  for  centuries  lost  its  woods  and  forests,  owing 
to  the  devastations  caused  by  man.  16.  Jonathan  vi^ent 
to  David  into  the  wood,  and  strengtliened  his  hand  in 
Crod— by  the  recollection  of  the  Divine  promises,  and  of 
their  mutual  covenant.  What  a  victory  over  natural 
feelings  and  lower  considerations  must  the  faith  of  Jon- 
190 


athan  have  won,  ere  he  could  seek  such  an  interview, 
and  give  utterance  to  such  sentiments!  To  talk  with 
calm  and  assured  confidence  of  himself  and  family  being 
superseded  by  the  man  who  was  his  friend  by  tlie  bonda 
of  a  holy  and  solemn- covenant,  could  only  have  been 
done  by  one  who,  superior  to  all  views  of  worldly  policy, 
looked  at  the  course  of  things  in  the  spirit  and  tlirough 
the  principles  of  tiiat  theocracy  which  acknowledged  God 
as  the  only  and  supreme  Sovereign  of  Israel.  Neither 
history  nor  Action  depicts  the  movements  of  a  friendship 
purer,  nobler,  and  more  self-denying  than  Jonathan's ! 

19-29.  Saul  Pursues  Him.  19-33.  then  came  the 
Ziphitcs  to  Saul,  saying,  Doth  not  David  hide  him- 
self with  us  1 — From  the  tell  of  Ziph  a  panorama  of  the 
whole  surrounding  district  is  to  be  seen.  No  wonder, 
then,  that  the  Ziphites  saw  David  and  his  men  passing  to 
and  fro  in  the  mountains  of  the  wilderness,  and  spying 
him  at  a  distance,  when  he  ventured  to  show  himself  on 
the  hill  of  Hachilah,  "on  the  right  hand  of  the  wilder- 
ness," i.  e.,  the  south  side  of  Ziph,  sent  in  haste  to  Saul,  to 
tell  him  of  the  lurking-place  of  his  enemy.  [Van  de 
Velde.]  35.  David  came  down  into  a  roch,  and  ahode 
in  the  wilderness  of  Maon— Tell  Main,  the  hillock  on 
which  was  situated  the  ancient  Maon  (Joshua  15.  55),  and 
from  which  the  adjoining  wilderness  took  its  name,  is  one 
mile  north,  ten  east  from  Carmel.  The  mountain  plateau 
seems  here  to  end.  It  is  true  the  summit  ridge  of  the 
southern  hills  runs  out  a  long  way  further  towards  the 
south-west ;  but  towards  the  south-east  the  ground  sinks 
more  and  more  down  to  a  table-land  of  a  lower  level, 
which  is  called  "  the  plain  to  the  right  hand  (i.  e.,  to  the 
south)  of  the  wilderness."  [Van  de  Velde.]  39.  David 
-fvent  up  from  thence,  and  d'^velt  in  strongholds  at 
En-gedi — i.  e.,  "the  spring  of  the  wild  goats  or  gazelles" 
— a  name  given  to  it  from  the  vast  number  of  ibexes  or 
Syrian  chamois  which  inhabit  these  cliffs  on  the  western 
shore  of  the  Dead  Sea  (Joshua  15.  62).  It  is  now  called  Ain 
Jiddy.  On  all  sides  the  country  is  full  of  caverns,  which 
might  then  serve  as  lurking-places  for  David  and  his  men, 
as  they  do  for  outlaws  at  the  present  day.  [Robinson.] 

CHAPTER   XXIV. 

Ver.  1-7.  David  in  a  Cave  at  En-gedi  cuts  off  Saul's 
Skirt,  but  Spares  his  Life.  3.  Saul  went  ...  to 
seek  David  .  .  .  upon  tlie  rocks  of  the  vv'ild  goats — 

Nothing  but  the  blind  infatuation  of  fiendish  rage  could 
have  led  the  king  to  pursue  his  outlawed  son-in-law 
among  those  craggy  and  perpendicular  precipices,  where 
were  inaccessible  hiding-places.  The  large  force  he  took 
with  him  seemed  to  give  him  every  prospect  of  succeed- 
ing. But  the  overruling  providence  of  God  frustrated  all 
his  vigilance.  3.  he  cjtiiie  to  the  sheep-cotes — Most 
probably  in  the  upper  ridge  of  Wady  Cliareitun.  There  is  a 
large  cave — I  am  quite  disposed  to  say  the  cave— lies  hardly 
five  minutes  to  the  east  of  the  village  ruin,  on  the  south 
side  of  the  wady.  It  is  high  upon  the  side  of  the  calcare- 
ous rock,  and  it  has  undergone  no  change  since  David's 
time.  The  same  narrow  natural  vaulting  at  the  entrance ; 
the  same  huge  natural  chamber  in  the  rock,  probably  the 
place  where  Saul  lay  down  to  rest  in  the  heat  of  the  day; 
the  same  side  vaults,  too,  where  David  and  his  men  con- 
cealed, when,  accustomed  to  the  obscurity  of  the  cavern, 
they  saw  Saul  enter,  while,  blinded  by  the  glare  of  the 
light  outside,  he  saw  notliing  of  him  whom  he  so  bitterly 
persecuted.  4-7.  the  men  of  David  said  .  .  .  Behold 
the  day  of  -which  the  Liord  said  unto  thee.  Behold,  I 
will  deliver  tliine  enemy  into  thine  Itaud — God  had 
never  made  any  promise  of  delivering  Saul  into  David's 
hand;  but,  from  the  general  and  repeated  promises  of 
the  kingdom  to  him,  they  concluded  that  the  king's  death 
was  to  be  effected  by  taking  advantage  of  some  such 
opportunity  as  the  present.  David  steadily  opposed  the 
urgent  instigations  of  his  followers  to  put  an  end  to  his 
and  their  troubles  by  the  death  of  their  persecutor  (a  re- 
vengeful heart  would  have  followed  their  advice,  but 
David  rather  wished  to  overcome  evil  with  good,  and 
heap  coals  of  fire  upon  his  head) ;  he,  however,  cut  off  a 


The  Death  of  Samuel. 


1  SAMUEL  XXV. 


Abigail's  Discreet  Conduct. 


fragment  from  the  skirt  of  the  royal  robe.  It  is  easy  to 
imaglue  how  this  dialogue  could  be  carried  on,  and 
David's  approach  to  the  king's  person  could  have  been 
effected  without  arousing  suspicion.  Tlie  bustle  and  noise 
of  Saul's  military  men  and  tlieir  beasts,  the  number  of 
cells  or  divisions  in  these  immense  caverns,  and  some  of 
them  far  interior,  being  enveloped  in  darkness,  while 
every  movement  could  be  seen  at  the  cave's  mouth — the 
probability  that  the  garment  David  cut  from  might  have 
been  a  loose  or  upper  cloak  lying  on  the  gi-ound,  and  that 
Saul  might  have  been  asleep— these  facts  and  presump- 
tions will  be  sufficient  to  account  for  the  incidents  de- 
tailed. 

8-15.  He  Urges  Thereby  His  Innocekcy.  8.  David 
also  arose  .  .  .  and  went  oiit  of  tlie  cs.v«',  and  cried 
after  Saul — The  closeness  of  the  precipitous  cliffs,  though 
divided  by  deep  wadys,  and  the  transparent  purity  of  tlie 
air  enable  a  person  standing  on  one  rock  to  hear  distinctly 
the  words  uttered  by  a  speaker  standing  on  another 
(Judges  9.  7).  The  expostulation  of  David,  followed  by 
the  visible  tokens  he  furnished  of  his  cherishing  no  evil 
design  against  either  the  person  or  the  government  of  the 
king,  even  when  he  had  the  monarch  in  his  power,  smote 
the  hetirt  of  Saul  in  a  moment,  and  disarmed  him  of  his 
fell  purpose  of  revenge.  He  owned  the  justice  of  what 
David  said,  acknowledged  his  own  guilt,  and  begged 
kindness  to  his  house.  He  seems  to  have  been  naturally 
susceptible  of  strong,  and,  as  in  this  instance,  of  good  and 
grateful  impressions.  The  improvement  on  his  temper, 
indeed,  was  but  transient>— his  language  that  of  a  man 
overwhelmed  by  the  force  of  impetuous  emotions,  and 
constrained  to  admire  the  conduct,  and  esteem  the 
character,  of  one  whom  he  hated  and  dreaded.  But  God 
overruled  it  for  ensuring  the  present  escape  of  David. 
Consider  his  language  and  behaviour.  This  language— 
•^adead  dog,  a  flea,"  terms  by  which,  like  Eastern  peo- 
ple, he  strongly  expressed  a  sense  of  his  lowliness,  and 
the  entire  committal  of  his  cause  to  Him  who  alone  is  the 
judge  of  human  actions,  and  to  whom  vengeance  belong- 
eth— his  steady  repulse  of  the  vindictive  counsels  of  liis 
followers,  the  relentings  of  heart  which  lie  felt  even  for 
the  apparent  indignity  he  had  done  to  the  person  of  the 
Lord's  anointed,  and  the  respectful  homage  he  paid  the 
jealous  tyrant  who  had  set  a  price  on  his  head— evince 
the  magnanimity  of  a  great  and  good  man,  and  strik- 
ingly illustrate  the  spirit  and  energy  of  his  praj'cr  "  when 
he  was  in  the  cave  "  (Psalm  142). 

CHAPTER     XXV. 

Ver.  1-9.  Samuel  Dies.  l.  Samuel  died— After  a  long 
life  of  piety  and  public  usefulness,  having  left  behind  him 
a  reputation  which  ranks  him  amongst  the  greatest  of 
Scripture  worthies,  buried  him  In  liis  otvn  Iioiise  at 
RamaU— t.  e.,  his  own  mausoleum.  Tlie  Hebrews  took 
as  great  care  to  provide  sepulchres  anciently  as  people  do 
in  the  East  still,  where  every  respectable  family  has  its 
own  house  of  the  dead;  and  often  this  is  in  a  little  de- 
tached garden,  consisting  of  a  small  stone  Ijuilding, 
■where  there  is  no  rock,  resembling  a  liouse,  wtiich  is 
called  the  sepulchre  of  the  family— it  has  ncitlier  door 
nor  window.  David  arose  and  ■ivcnt  down  to  tlie  -wil- 
demessof  Paran — This  removal  had,  probably,  no  connec- 
tion with  the  prophet's  death ;  but  was,  probaljly,  occa- 
sioned by  the  necessity  of  seeking  provision  for  liis  numer- 
ous followers,  tlic  vrilderuess  of  Pnran— stretching  from 
Sinai  to  tlie  borders  of  Palestine  in  the  soutliern  territories 
of  Judea.  Like  otlier  wildernesses,  it  presented  large 
tracts  of  natural  pasture,  to  wliich  the  people  sent  their 
cattle  at  the  grazing  season,  but  where  tliey  were  liable  to 
constant  and  heavy  depredations  by  prowling  Arabs. 
David  and  his  men  earned  their  subsistence  by  making 
reprisals  on  tlie  cattle  of  these  frcebooting  Ishinaelitcs; 
and,  frequently  for  tlieir  useful  services,  tliey  obtained 
voluntary  toliens  of  acknowledgment  from  tlio  peaceful 
Inhabitants.  !J.  In  Carmel — now  Kurmul.  Tlie  district 
takes  its  name  from  this  town,  now  a  mass  of  ruins;  and 
about  a  mile  from  it  is  Tell  Main,  the  hillock  on  which 


stood  ancient  Maon.    the  man  -was   very  great — His 

property  consisted  in  cattle,  and  he  was  considered 
wealthy,  according  to  the  ideas  of  that  age.  3.  lie  was 
of  the  house  of  Caleh— of  course,  of  the  same  tribe  with 
David  himself;  but  many  versions  consider  Caleb  (dog) 
not  as  a  proper,  but  a  common  noun,  and  rendeV  it,  "he 
was  snappisli  as  a  dog."  4-9.  Nabal  did  shear  Ills 
sheep,  and  David  sent  ten  young  men,  etc. — David  and 
his  men  lurlced  in  tliese  deserts,  associating  with  the 
herdsmen  and  shepherds  of  Nabal  and  others,  and  doing 
them  good  offices,  probably  in  return  for  information  and 
supplies  obtained  through  tiiem.  Hence  when  Kabal 
hekl  his  annual  sheep-shearing  in  Carmel,  David  felt 
himself  entitled  to  sliare  in  the  festival,  and  sent  a  mes- 
sage, recounting  his  own  services,  and  asking  for  a  pres- 
ent. "  In  all  these  particulars  we  were  deeply  struck  with 
the  trutli  and  strength  of  the  biblical  description  of 
manners  and  customs  almost  identically  the  same  as 
they  exist  at  the  present  day.  On  such  a  festive  occasion, 
near  a  town  or  village,  even  in  our  own  time,  an  Arab 
sheick  of  the  neighbouring  desert  would  hardly  fail  to 
put  in  a  word  eitlier  in  person  or  by  message;  and  his 
message,  both  in  form  and  substance,  would  be  only  a 
transcript  of  that  of  David."  [Robinson.] 

10-13.  The  Churlish  Answer  Provokes  Him.  10-13. 
Nabal  ans'ivered  David's  servants  .  .  .  Who  is  David  T 
&c.— Nabal's  answer  seems  to  indicate  that  the  country 
was  at  the  time  in  a  loose  and  disorderly  state.  David's 
own  good  conduct,  however,  as  well  as  the  important  ser- 
vices rendered  by  him  and  his  men,  were  readily  attested 
by  Nabal's  servants.  Tlie  preparations  of  David  to  chas- 
tise his  insolent  language  and  ungrateful  requital,  are 
exactly  what  would  be  done  in  the  present  day  by  Arab 
cliiefs,  who  protect  tlie  cattle  of  the  large  and  wealthy 
sheep-masters  from  the  attacks  of  the  marauding  border 
tribes  or  wild  beasts.  Tlieir  protection  creates  a  claim  for 
some  kind  of  tribute,  in  the  shape  of  supplies  of  food  and 
necessaries,  which  is  usually  given  with  great  good-will 
and  gratitude;  but  when  withheld,  is  enforced  as  a  right. 
Nabal's  refusal,  therefore,  was  a  violation  of  the  estab- 
lished usages  of  the  place.  13.  t-»vo  hundred  men  abode 
by  the  stuff- This  addition  to  his  followers  was  made 
after  his  return  into  Judali  (see  on  ch.  22.  2). 

11-35.  Abigail  Pacifies  Him.  14*18.  Then  Abigail 
made  haste— The  prudence  and  address  of  his  wife  were 
tlie  means  of  saving  himself  and  family  from  utter  de- 
struction. She  acknowledged  the  demand  of  her  formid- 
able neighbours ;  but  justly  considering,  that  to  atone  for 
tlie  insolence  of  her  husband,  a  greater  degree  of  liberality 
had  become  necessary,  she  collected  a  large  amount  of 
food,  accompanying  it  with  the  most  valued  products  of 
the  country,  bottles— goat  skins,  capable  of  holding  a 
great  quantity,  parched  corn — It  was  customary  to  eat 
parched  corn  M'lien  it  was  fully  grown,  but  not  ripe.  19. 
She  said  imto  lier  sei-vants.  Go  on  befoi'c  me ;  behold, 
1  conne  after  you— People  in  the  East  always  try  to  pro- 
duce an  eti'ect  by  their  presents,  loading  on  several  beasts 
what  might  be  easily  carried  by  one,  and  bringing  tliem 
forward,  article  by  article,  in  succession.  Abigail  not 
only  sent  her  servants  in  this  way,  but  resolved  to  go  in 
person,  following  her  present,  as  is  commonly  done,  to 
watch  the  impression  which  lier  munificence  would  pro- 
duce. 23.  she  hasted,  and  lighted  off  the  ass,  and  fell 
before  David  on  her  face— Dismounting  in  presence  of 
a  superior  is  tlie  highest  tolcen  of  respect  that  can  be 
given;  and  it  is  still  an  essential  act  of  homage  to  the 
great.  Accompanying  this  act  of  courtesy  with  the  lowest 
form  ofprostration,  slie  not  only  by  her  attitude,  but  her 
language,  made  the  fullest  amends  for  the  disrespect 
sliown  by  her  husband,  as  well  as  paid  the  fullest  tribulo 
of  respect  to  the  character  and  claims  of  David.  «•"».  Tin- 
bal— signifying  fool,  pave  pertinence  to  his  wife's  re- 
mark. !JG.  let  thine  enemies  ...  be  as  NaT>nl— bo  .is 
foolish  and  contemptiVile  as  he.  29.  <he  soul  of  my  lord 
shall  be  bound  in  the  bundle  of  life  with  the  L,oitl 
thy  God— An  Orientalism,  expressing  the  perfect  security 
of  David's  life  from  all  the  assaults  of  his  enemies,  under 
the  protecting  shield  of  Providence,  who  hath  destined 

191 


David  Marrieth  Abigail. 


1  SAMUEL  XXVl. 


St  Spares  Saul  Again. 


him  for  high  things.  32-35.  David  said  to  Abigail, 
Blessed  be  tike  liord— Transported  by  passion,  and 
blinded  by  revenge,  he  was  on  the  eve  of  perpetrating  a 
great  injury;  and,  doubtless,  the  timely  appearance  and 
prudent  address  of  Abigail  were  greatly  instrumental  in 
changing  his  purpose.  At  all  events,  it  was  the  means  of 
opening  his  eyes  to  the  moral  character  of  the  course  on 
whicli  he  had  been  impetuously  rushing ;  and  in  accept- 
ing her  present,  he  speaks  with  lively  satisfaction  as  well 
as  gratitude  to  Abigail,  for  having  relieved  him  from 
bloodshed. 

36-44.  Nabal's  Death.  36.  he  held  a  feast  In  his 
house  lllte  tiie  feast  of  a  king— The  sheep-shearing  sea- 
son was  always  a  very  joyous  occasion.  Masters  usually 
entertained  their  shepherds;  and  even  Nabal,  though  of 
a  most  niggardly  disposition,  prepared  festivities  on  a 
scale  of  sumptuous  liberality.  The  modern  Arabs  cele- 
brate the  season  with  similar  hilarity.  37,  38.  In  the 
inorniug  Ills  -wife  told  him  these  things,  and  his  lieart 
died  \«'itliin  Iiim— He  probably  fainted  from  horror  at 
the  perilous  situation  in  which  he  had  unconsciously 
placed  himself;  and  such  a  shock  had  been  given  him  by 
the  fright  to  his  whole  system,  that  he  rapidly  pined  and 
died.  39-43.  the  Lord  hath  returned  the  wiclcedness 
of  Xabal  upon  his  o-wn  head — If  this  was  an  expression 
of  pleasure,  and  David's  vindictive  feelings  were  gratified 
by  the  intelligence  of  Nabal's  death,  it  was  an  instance 
of  human  infirmity  which  we  may  lament ;  but  perhaps 
he  referred  to  the  unmerited  reproach  (v.  10, 11),  and  the 
contempt  of  God  implied  in  it.  David  sent  and  com- 
muned %vith  Abigail,  to  talte  her  to  •»vlfe — This  uncere- 
monious proceeding  was  quite  in  the  style  of  Eastern 
monarchs,  who  no  sooner  take  a  fancy  for  a  lady  than 
they  despatch  a  messenger  to  intimate  their  royal  wishes 
that  she  should  henceforth  reside  in  the  palace;  and  her 
duty  is  implicitly  to  obey.  David's  conduct  shows  that 
the  manners  of  the  Eastern  nations  were  already  imitated 
by  the  great  men  in  Israel;  and  that  the  morality  of  the 
times  which  God  permitted,  gave  its  sanction  to  the  prac- 
tice of  polygamy.  His  marriage  with  Abigail  brought  him 
a  rich  estate.  44:.  Mlchal— By  the  unchallengeable  will 
of  her  father,  she  who  was  David's  wife  was  given  to 
another,  but  she  returned,  and  sustained  the  character  of 
his  wife  when  he  ascended  the  throne. 

CHAPTER   XXVI. 

Ver.  1-4.  Saul  comes  to  the  Hill,  of  Hachilah 
AGAINST  David,    1.  the  Ziphltes  came  unto  Saul  to  Gl- 

beah— This  people  seem  to  have  thought  it  impossible  for 
David  to  escape,  and  therefore  recommended  themselves 
to  Saul,  by  giving  him  secret  information  (see  on  ch.  23. 19). 
The  knowledge  of  their  treachery  makes  it  appear  strange 
that  David  should  return  to  his  former  haunt  in  their 
neighbourhood;  but,  perhaps  he  did  it  to  be  near  Abi- 
gail's possessions,  and  under  the  impression  that  Saul  had 
become  mollified.  But  the  king  had  relapsed  into  his  old 
enmity.  Though  Gibeah,  as  its  name  imports,  stood  on 
an  elevated  position,  and  the  desert  of  Ziph,  which  was 
in  the  hilly  region  of  Judea,  may  have  been  higher  than 
Gibeah,  it  was  still  necessary  to  descend  in  leaving  the 
latter  place ;  thence  Saul  (v.  2)  "  went  down  to  the  wilder- 
ness of  Ziph."  4.  David  .  .  .  sent  out  spies  .  .  .  and 
David  arose  and  came  to  the  place  wliere  Saul  had 
pitched— Having  obtained  certain  information  of  the 
locality,  he  seems,  accompanied  by  his  nephew  (v.  6),  to 
have  hid  himself,  perhaps  disguised,  in  a  neighbouring 
wood,  or  hill,  on  the  skirts  of  the  royal  camp  towards 
night,  and  waited  to  approach  it  under  covert  of  the 
darkness. 

5-25.  David  Stays  Abishai  from  Killing  Saul,  but 
TAKES  HIS  Spear  and  Cruse.  5.  Saul  lay  in  the  trench, 
and  the  people  pitched  round  about  him— Among  the 
nomad  people  of  the  East,  the  encampments  are  usually 
made  in  a  circular  form,  the  circumference  is  lined  by  the 
baggage  and  the  men,  while  the  chiefs  station  is  in  the 
centre,  whether  he  occupy  a  tent   or   not.     His  spear, 

tuck  in  the  ground,  indicates  his  position.  Similar  was 
192 


the  disposition  of  Saul's  camp — in  this  hasty  expedition 
he  seems  to  have  carried  no  tent,  but  to  have  slept  on  the 
ground.  The  whole  troop  were  sunk  in  sleep  around  him. 
8-12.  Abishai  said  to  David,  .  .  .  God  hath  delivered 
tlilne  enemy  into  thine  hand— This  midniglit  stratagem 
shows  the  activity  and  heroic  enterprise  of  David's  mind, 
and  it  was  in  unison  with  the  style  of  warfare  in  ancient 
times,  let  me  smite  him  .  .  .  even  to  the  earth  at  once — 
The  ferocious  vehemence  of  the  speaker  is  sufficiently  ap- 
parent from  his  language,  but  David's  magnanimity  soared 
far  above  the  notions  of  his  followers.  Though  Saul's 
cruelty  and  perfidy,  and  general  want  of  right  principle, 
had  sunk  him  to  a  low  pitch  of  degradation,  yet  that  was  no 
reason  for  David's  imitating  him  in  doing  wrong;  besides, 
he  was  the  sovereign,  David  was  a  subject;  and  though 
God  had  rejected  him  from  the  kingdom,  it  was  every  way 
the  best  and  most  dutiful  course,  instead  of  precipitating 
his  fall  by  imbruing  their  hands  in  his  blood,  and  thereby 
contracting  the  guilt  of  a  great  crime,  to  wait  the  awards 
of  that  retributive  providence  which  sooner  or  later  would 
take  him  off  by  some  sudden  and  mortal  blow.  He  who, 
with  Impetuous  haste,  was  going  to  exterminate  Nabal, 
meekly  spared  Saul.  But  Nabal  refused  to  give  a  tribute 
to  which  justice  and  gratitude  no  less  than  custom  en- 
titled David.  Saul  was  under  the  judicial  infatuation  of 
heaven.  Thus  David  withheld  the  hand  of  Abishai; 
but,  at  the  same  time,  directed  him  to  carry  off  some 
things  which  would  show  where  they  had  been,  and 
what  they  had  done.  Thus  he  obtained  the  best  of 
victories  over  him,  by  heaping  coals  of  fire  on  his  head, 
11.  the  spear  that  is  at  his  bolster,  and  the  criise  of 
-*vater— the  Oriental  spear  had,  and  still  has,  a  spike  at 
the  lower  extremity,  intended  for  the  purpose  of  sticking 
the  spear  into  the  ground  when  the  warrior  is  at  rest. 
This  common  custom  of  Arab  sheicks  was  also  the  prac- 
tice of  the  Hebrew  chiefs,  at  his  bolster— ii<.,  "at  his 
head;"  but,  perhaps,  Saul  as  a  sovereign  had  the  distin- 
guished luxury  of  a  bolster  carried  for  him.  A  "  cruse  of 
water"  is  usually,  in  warm  climates,  kept  near  a  person's 
couch,  as  a  draught  in  the  night-time  is  found  very  re- 
freshing. Saul's  cruse  would  probably  be  of  superior  ma- 
terials, or  more  richly  ornamented  than  common  ones, 
and  therefore  by  its  size  or  form  be  easily  distinguished. 
13-20.  then  David  stood  on.  the  top  of  a  hill  afar  off, 
and  cried  to  the  people — (see  on  Judges  9.  7).  The  extra- 
ordinary purity  and  elasticity  of  the  air  in  Palestine,  en-> 
able  words  to  be  distinctly  heard,  that  are  addressed  by  a 
speaker  from  the  top  of  one  hill  to  people  on  that  of 
another,  from  which  it  is  separated  by  a  deep  intervening 
ravine.  Hostile  parties  can  thus  speak  to  each  otlier, 
while  completely  beyond  the  reach  of  each  other's  attack. 
It  results  from  the  peculiar  features  of  the  country  in 
many  of  the  mountain  districts.  15.  David  said  to  Ab- 
ner.  Art  not  thou  a  valiant  man  t  .  .  .  wlierefore  then 
hast  thou  not  kept  thy  lord  the  king  7 — The  circum- 
stance of  David  having  penetrated  to  the  centre  of  the  en- 
campment, through  the  circular  rows  of  the  sleeping  sol- 
diers, constituted  the  point  of  this  sarcastic  taunt.  This 
new  evidence  of  David's  moderation  and  magnanimous 
forbearance,  together  with  his  earnest  and  kindly  expos- 
tulation, softened  the  obduracy  of  Saul's  heart.  19.  if 
the  liOrd  have  stirred  thee  up  against  me — By  the  eviV 
spirit  he  hath  sent,  or  by  any  spiritual  offences  by  which 
we  have  mutually  displeased  Him.  let  him  accept  an 
offering— t.  e.,  let  us  conjointly  offer  a  sacrifice  for  appeas- 
ing his  wrath  against  us.  if  they  be  the  children  of 
men— The  prudence,  meekness,  and  address  of  David  in 
ascribing  the  king's  enmity  to  the  instigations  of  some 
malicious  traducers,  and  not  to  the  jealousy  of  Saul  him- 
self, is  worthy  of  notice,  saying.  Go,  serve  other  gods — 
This  was  the  drift  of  their  conduct.  By  driving  him  from 
the  land  and  ordinances  of  the  true  worship,  into  foreign 
and  heathen  countries,  they  were  exposing  him  to  all  the 
seductions  of  idolatry.  20.  as  when  one  doth  hunt  a 
partridge— People  in  the  East,  in  hunting  the  partridge 
and  other  game  birds,  pursue  them,  till  observing  them 
becoming  languid  and  fatigued,  after  they  have  been  put 
up  two  or  three  times,  they  rush  upon  the  birds  stealthily 


David  Begs  Ziklag  of  Achish. 


1   SAMUEL  XXVII,  XXVIII. 


Saul  and  the  Witch  of  En-dor, 


and  knock  them  down  with  bludgeons.  [Shaw's  Trav- 
els.] It  was  exactly  in  this  manner  that  Saul  was  pur- 
suing David;  he  drove  him  from  time  to  time  from  his 
hiding-place,  hoping  to  render  him  weary  of  his  life,  or 
obtain  an  opportunity  of  accomplishing  his  destruction. 
85.  so  David  -iveiit  oi\  liis -way— Notwithstanding  this 
Budden  relenting  of  Saul,  David  placed  no  confidence  in 
his  professions  or  promises,  but  wisely  kept  at  a  distance, 
and  awaited  the  course  of  Providence. 

CHAPTER    XXVII. 

Ver.  1-4.  Saxji.,  Hearing  that  David  ay  as  Fled  to 
Oath,  Seeks  no  more  for  Him.  1.  David  said  Jr»  his 
lieart,  Tliere  is  nothing  better  for  me  than  tliat  I 
•hould  ipeedily  escape  into  the  laud  of  the  Philistines 

—This  resolution  of  David's  was,  in  every  respect,  wrong: 
1.  Because  it  was  removing  from  the  place  where  the  Di- 
vine oracle  intimated  him  to  remain  (ch.  22.  5) ;  2.  It  was 
rushing  into  the  idolatrous  land,  for  driving  him  into 
which  he  had  denounced  an  imprecation  on  his  enemies 
(ch.  26. 19) ;  and  it  was  a  withdrawal  of  his  counsel  and  aid 
from  God's  people.  It  was  a  movement,  however,  over- 
ruled by  Providence  to  detach  him  from  his  country  and 
to  let  the  disasters  Impending  over  Saul  and  his  followers 
be  brought  on  by  the  Philistines.  !J.  Achish,  the  son  of 
Maoch,  king  of  Gath — ^The  popular  description  of  this 
king's  family  creates  a  presumption  that  he  was  a  differ- 
ent king  from  the  reigning  sovereign  on  David's  first 
visit  to  Gath.  Whether  David  had  received  a  special  in- 
vitation from  him  or  a  mere  permission  to  enter  his  ter- 
ritories, cannot  be  determined.  It  is  probable  that  the 
former  was  the  case;  as  frona  the  universal  notoriety 
given  to  the  feud  between  Saul  and  David,  which  had 
now  become  irreconcilable.  It  might  appear  to  Achish 
good  policy  to  harbour  him  as  a  guest,  and  so  tlie  better 
pave  the  way  for  the  hostile  measures  against  Israel  which 
tlie  Philistines  were  at  this  time  meditating. 

5-12.  David  Begs  Ziklag  of  Achish.  6.  let  them 
give  me  a  place  in  some  town  in  the  country — It  was  a 
prudent  arrangement  on  the  part  of  David ;  for  it  would 
prevent  him  being  an  object  of  jealous  suspicion,  or  of 
mischievous  plots  among  the  Philistines.  It  would  place 
his  followers  more  beyond  the  risk  of  contamination  by 
tlie  idolatries  of  the  court  and  capital ;  and  it  would  give 
him  an  opportunity  of  making  reprisals  on  the  freeboot- 
Ing  tribes  ihat  infested  the  common  border  of  Israel  and 
the  Philistines,  0.  Ziklag — Though  originally  a.ssigned 
to  Judah  (Joshua  15.  31),  and  subsequently  to  Simeon 
(Joshua  19.  5),  this  town  had  never  been  possessed  by  the 
Israelites.  It  belonged  to  the  Philistines,  who  gave  it  to 
David.  8-l!3.  David  tvent  up  and  invaded  tlie  Geshur- 
ites — (see  Joshua  13.  2.)  and  the  Gezerites — or  the  Gerlzi 
[Gesenius],  (Joshua  12. 12),  some  Arab  horde  which  had 
once  encamped  there,  and  the  Amalekites — Part  of  the 
district  occupied  by  them  lay  on  the  south  of  the  land  of 
Israel  (Judges  6.  14 ;  12. 15).  10.  Achish  said.  Whither 
have  ye  made  a  road  to-day  ■! — i.  c,  raid,  an  hostile  ex- 
cursion for  seizing  cattle  and  other  booty.  David  said. 
Against  the  south  of  Judah,  and  against  tlie  south  of 
U»e  Jeralimeelltes — Jerahmeel  was  the  great-grandson 
of  Judah,  and  his  posterity  occupied  the  southern  portion 
of  that  tribal  domain,  the  south  of  the  Kenites— The 
posterity  of  Jethro,  who  occupied  the  south  of  Judah 
(Judges  1. 16;  Numbers  24.  21).  The  deceit  practised  upon 
his  royal  host,  and  the  indiscriminate  slaughter  com- 
mitted, lest  any  one  should  escape  to  tell  the  tale,  exhibit 
an  unfavourable  view  of  this  part  of  David's  history. 

CHAPTER  XXVIII. 
Ver.  1-6.  Acuish's  Confidence  in  David.  1.  The  Phil- 
istines gathered  their  armies  together  for  >varfare 
against  Israel— The  death  of  Samuel,  tlie  general  di^ssat- 
Isfaction  with  Saul,  and  the  absence  of  David,  instigated 
the  cupidity  of  those  restless  enemies  of  Israel.  Achish 
said  to  David,  Knotv  thou  assuredly  that  thou  shalt 
go  out  with  me  to  battle— This  was  evidently  to  try  him. 
13 


Achish,  however,  seems  to  have  thought  he  had  gained 
the  confidence  of  David,  and  liad  a  claim  on  his  services. 
3.  surely  tlkou  slialt  kuo-w  ^vhat  thy  servant  can  tl.<y~ 

This  answer,  wliile  it  seemed  to  express  an  apparent 
cheerfulness  in  agreeing  to  the  proposal,  contained  a 
studied  ambiguity— a  wary  and  politic  generality.  Tiiere- 
fore  I  v*lll  make  tliee  keeper  of  mine  head — or  my  life ; 
i.  e.,  captain  of  my  body-guard— an  olQce  of  great  trust  and 
high  honour.  3.  No^v  Samuel  -was  dead,  &c.— This  event 
Is  here  alluded  to  as  affording  an  explanation  of  the  secret 
and  Improper  methods  by  which  Saul  sought  information 
and  direction  In  the  present  crisis  of  his  affairs.  Over- 
whelmed in  perplexity  and  fear,  he  yet  found  the  com- 
raon  ind  legitimate  channels  of  communication  with 
Heaven  sliut  against  him ;  and,  under  the  impulse  of  that 
dark,  distempered,  superstitious  spirit  which  had  over- 
mastered him,  resolved,  In  desperation,  to  seek  the  aid 
of  one  of  those  fortune-telling  Impostors  whom,  in  ac- 
cordance with  the  Divine  command  (Leviticus  19.  31 ;  20t 
6,  27;  Deuteronomy  18.  II),  he  had  set  himself,  formerly, 
to  exterminate  from  his  kingdom.  4.  the  Pliillstines 
pitclted  in  Shunem— Having  collected  their  forces  for  a 
last  grand  eflTort,  they  marched  up  from  the  sea-coast,  and 
encamped  In  the  "valley  of  Jezreel."  The  spot  on  which 
their  encampment  was  fixed  was  Shunem  (Joshua  19. 18), 
now  Sulera,  a  village  which  still  exists  on  the  slope  of  a 
range  called  "Little  Hermon."  On  the  opposite  side,  on 
the  rise  of  Mount  Gllboa,  hard  by  "  the  spring  of  Jezreel," 
was  Saul's  army— the  Israelites,  according  to  their  wont, 
keeping  to  the  heights,  while  their  enemies  clung  to  the 
plain. 

7-25.  Saul  Seeks  to  a  Witch,  who,  being  Encoub- 
AGED  BY  Him,  Raises  Up  Samuel.  7.  Saul  said  unto 
his  servants,  Seek  me  a  >vonian  that  liath  a  familiar 
spirit— From  the  energetic  measures  which  he  himself 
had  taken  for  extirpating  the  dealers  In  magical  arts,  the 
profession  having  been  declared  a  capital  offence,  his 
most  attached  courtiers  might  have  had  reason  to  doubt 
the  possibility  of  gratifying  their  master's  wish.  Anxious 
inquiries,  however,  led  to  the  discovery  of  a  woman  liv- 
ing very  secluded  In  the  neighbourhood,  who  had  the 
credit  of  possessing  the  forbidden  powers;  and  to  her 
house  he  repaired  by  night  in  disguise,  accompanied  by 
two  faithful  servants.  En-dor — "the  fountain  of  tlie 
circle"  — that  figure  being  constantly  affected  by  magi- 
cians—was situated  directly  on  the  other  side  of  the  Gil- 
boa  range,  opposite  Tabor;  so  that.  In  this  midnight  ad- 
venture, Saul  had  to  pass  over  the  shoulder  of  the  ridge 
on  which  the  Philistines  were  encamped.  8.  bring  me 
him  up  vrliom  I  sliall  name  unto  thee — This  pythoness 
united  to  the  arts  of  divination  a  claim  to  be  considered 
a  necromancer  (Deuteronomy  18. 11) ;  and  it  was  her  suj)- 
posed  power  In  calling  back  the  dead  of  which  Saul  waa 
desirous  to  avail  himself.  Though  she  at  first  refused  to 
listen  to  his  request,  slie  accepted  his  pledge,  that  no  risk; 
would  be  Incurred  by  her  compliance— and  It  Is  probable: 
that  his  extraordinary  stature,  the  deference  paid  him  by. 
his  attendants,  the  easy  distance  of  his  camp  from  En-dor. 
and  the  proposal  to  call  up  the  great  prophet  and  first' 
magistrate  in  Israel— a  proposal  which  no  private  indi- 
vidual would  venture  to  make,  had  awakened  her  suspl-- 
dons  as  to  the  true  character  and  rank  of  her  visitor.  The 
story  has  led  to  much  discussion  whether  there  was  a  real 
appearance  of  Samuel  or  not.  On  the  one  hand,  the 
woman's  profession,  which  was  forbidden  by  the  Divine 
law,  the  refusal  of  God  to  answer  Saul  by  any  divinely 
constituted  means,  the  well-known  age,  figure,  and  dress 
of  Samuel,  which  slie  couUl  easily  represent  herself,  or  by 
an  accomplice  — his  apparition  being  evidently  at  some 
distance,  being  niufQed,  and  not  actually  seen  by  8aul,r. 
whose  attitude  of  prostrate  homage,  moreover,  must  liave 
prevented  him  distinguishing  the  person  though  he  liad 
been  near,  and  the  voice  seemingly  Issuing  out  of  the 
ground,  and  coming  along  to  Saul— and  the  vagueness  of 
the  information,  imparted  much  which  might  have  been 
reached  by  natural  conjecture  as  to  the  probable  result  of 
the  approaching  conflict  — tlie  woman's  repre8eDt4itloa 
have  led  many  to  think  that  this  was  a  mere  deceptioB* 

193 


lite  Amdehites  Spoil  Ziklag, 


1  SAMUEL  XXIX— XXXI. 


hut  are  Defeated  by  David. 


On  the  other  hand,  many  eminent  writers  (considering 
that  the  apparition  came  before  her  arts  were  put  in  prac- 
tice; that  she  herself  was  surprised  and  alarmed;  that 
the  prediction  of  Saul's  own  death,  and  the  defeat  of  his 
forces  was  confidently  made),  are  of  opinion  that  Samuel 
rfeally  appeared.  34.  tlie  woman  had  a  fat  calf,  and 
she  Iittsted  and  ItlUed  it,  &c.— (see  on  Genesis  18. 1-8).  25. 
Then  they  rose  up,  and  Trent  away  that  night— Ex- 
hausted by  long  abstinence,  and  overwhelmed  with  men- 
tal distress,  and  now  driven  to  despair,  the  cold  sweat 
broke  on  his  anxious  brow,  and  he  had  sunk  helpless  on 
the  ground.  But  the  kind  attentions  of  the  woman  and 
his  servants  having  revived  him,  he  returned  to  the  camp 
to  await  his  doom. 

CHAPTER   XXIX. 

Ver.  1-5.  David  Marching  with  the  Philistines  to 
Fight  with  Israel,  l.  AplieU  — (Joshua  12.8),  in  the 
tribe  of  Issachar,  and  in  the  plain  of  Esdraelon,  A  per- 
son who  compares  the  Bible  account  of  Saul's  last  battle 
with  the  Philistines,  with  the  region  around  Gilboa,  has 
the  same  sort  of  evidence  that  the  account  relates  what  is 
true,  that  a  person  would  have  that  such  a  battle  as 
Waterloo  really  took  place,  Gilboa,  Jezreel,  Shunem, 
En-dor,  are  all  found,  still  bearing  the  same  names.  They 
lie  within  sight  of  each  other.  Aphek  is  the  only  one  of 
the  cluster  not  yet  identified.  Jezreel  on  the  northern 
slope  of  Gilboa,  and  at  the  distance  of  twenty  minutes  to 
the  east,  is  a  large  fountain,  and  a  smaller  one  still  nearer ; 
just  the  position  which  a  chieftain  would  select,  both  on 
account  of  its  elevation  and  the  supply  of  water  needed 
for  his  troops.  [Hackett's  Scripture  Illustrated.]  2. 
David  and  his  nten  passed  on  in  tlxe  rere^vard  witlt 
Achish— As  the  commander  of  the  life-guards  of  Achish, 
•who  was  general  of  this  invading  army  of  the  Philistines, 
3.  these  days  or  these  years— He  had  now  been  a  full 
year  and  four  months  (ch,  27, 7),  and  also  some  years  be- 
fore. It  has  been  thought  that  David  kept  up  a  private 
correspondence  with  this  Philistine  prince,  either  on  ac- 
count of  his  native  generosity,  or  in  the  anticipation  that 
an  asylum  in  his  territories  would  sooner  or  later  be 
net^ded.  4.  tlie  princes  of  tlie  Pliilistines  were  •wrotli 
•with  him — It  must  be  considered  a  happy  circumstance 
In  the  overruling  providence  of  God  to  rescue  David  out 
of  the  dangerous  dilemma  in  which  he  was  now  placed. 
But  David  is  not  free  from  censure  in  his  professions  to 
Achish  (v.  8),  to  do  what  is  most  probable  he  had  not  the 
smallest  purpose  of  doing— of  fighting  with  Achish  against 
his  enemies.  It  is  Just  an  instance  of  the  unhappy  conse- 
quences into  which  a  false  step— a  departure  from  the 
straight  course  of  duty— will  betray  every  one  who  com- 
mits it.  9.  nottvitlistanding  the  princes  of  tlie  Philis- 
tines have  said — The  Philistine  government  liad  consti- 
tutional checks— or  at  least  the  king  was  not  an  absolute 
sovereign ;  but  his  authority  was  limited— his  proceedings 
liable  to  be  controlled  by  "  the  powerful  barons  of  that 
rude  and  early  period — much  as  the  kings  of  Europe  in 
the  Middle  Ages  were  by  the  proud  and  lawless  aristocracy 
which  surrounded  them,"    [Chalmers,] 

CHAPTER    XXX. 

Ver,  1-5.  The  Amalekites  Spoil  Ziklag,  1.  the 
Amalekites  had  invaded  the  south,  and  Ziklag — While 
the  strength  of  the  Philistine  forces  was  poured  out  of 
their  country  into  the  plain  of  Esdraelon,  the  Amalekite 
marauders  seized  the  opportunity  of  the  defenceless  state 
of  Philistia  to  invade  the  southern  territory.  Of  course, 
David's  town  suffered  from  the  ravages  of  these  nomad 
plunderers,  in  revenge  for  his  recent  raid  upon  their  ter- 
ritory, 3.  they  sle-w  not  any,  either  great  or  small,  but 
carried  tl»em  a-way  captive  —  Their  conduct  seems  to 
stand  in  favourable  contrast  to  that  of  David  (ch.  27. 11). 
But  their  apparent  clemency  did  not  arise  from  humane 
considerations.  It  is  traceable  to  the  ancient  war  usages 
of  the  East,  where  the  men  of  war,  on  the  capture  of  a 
city,  were  unsparingly  put  to  death,  but  there  were  no 
194 


warriors  in  Ziklag  at  the  time,  and  the  women  and  boys 
were  reserved  for  slaves,  and  the  old  people  were  spared 
out  of  respect  to  age.  3.  tliey  came  to  tlie  city,  and,  be- 
hold, it -was  burnt  -^vith  Are — The  language  implies  that 
the  smoke  of  the  conflagration  was  still  visible,  and  the 
sacking  very  recent. 

6-15.  But  David,  Encouraged  by  God,  Pursues  Them. 
6.  David  was  greatly  distressed — He  had  reason,  not 
only  on  his  own  personal  account  (v.  5),  but  on  account 
of  the  vehement  outcry  and  insurrectionary  threats 
against  him  for  having  left  the  place  so  defenceless,  that 
the  families  of  his  men  fell  an  unresisting  prey  to  the 
enemy.  Under  the  pressure  of  so  unexpected  and  wide- 
spread a  calamitj',  of  which  he  was  upbraided  as  the  in- 
direct occasion,  the  s^rit  of  any  other  leader  guided  by 
ordinary  motives  would  have  sunk ;  "  but  David  encour- 
aged himself  in  the  Lord  his  God,"  His  faith  supplied 
him  with  inward  resources  of  comfort  and  energy,  and 
through  the  seasonable  Inquiries  he  made  by  Urim,  he 
Inspired  confidence  by  ordering  an  immediate  pursuit  of 
the  plunderers,  9.  came  to  the  brook  Besor — Now  Wady 
Gaza,  a  winter  torrent,  a  little  to  the  south  of  Gaza,  The 
bank  of  a  stream  naturally  offered  a  convenient  rest  to 
the  soldiers,  who,  through  fatigue,  were  unable  to  con- 
tinue the  pursuit,  11-15.  they  found  an  Egyptian  in 
the  field,  and  brought  him  to  David— Old  and  home- 
born  slaves  are  usually  treated  with  great  kindness.  But 
a  purchased  or  captured  slave  must  look  to  himself;  for, 
if  feeble  or  sick,  his  master  will  leave  him  to  perish  rather 
than  encumber  himself  with  any  additional  burden.  This 
Egyptian  seems  to  have  recently  fallen  into  the  hands  of 
an  Amalekite,  and  his  master  having  belonged  to  the  ma- 
rauding party  that  had  made  the  attack  on  Ziklag,  he  could 
give  useful  information  as  to  the  course  taken  by  them  on 
their  return,  14.  the  Cherethites— i,  e.,The  Philistines 
(Ezekiel  25.16;  Zephaniah  2.5).  15.  Sivear  unto  me  by 
God— Whether  there  was  still  amongst  these  idolatrous 
tribes  a  lingering  belief  in  one  God,  or  this  Egyptian 
wished  to  bind  David  by  the  God  whom  the  Hebrews 
worshipped,  the  solemn  sanction  of  an  oath  was  mutually 
recognized. 

16-31.  And  Recovers  his  Two  Wives  and  all  the 
Spoil.  16.  they  ■were  spread  abroad  upon  all  the 
earth — Believing  that  David  and  all  his  men  of  war  were 
far  away,  engaged  with  the  Philistine  expedition,  tliey 
deemed  themselves  perfectly  secure,  and  abandoned  them- 
selves to  all  manner  of  barbaric  revelry.  The  promise 
made  in  answer  to  the  devout  inquiries  of  David  (v.  8) 
was  fulfilled.  The  marauders  were  surprised  and  panic- 
stricken.  A  great  slaughter  ensued — the  people  as  well 
as  the  booty  taken  from  Ziklag  was  recovered,  and  be- 
sides a  great  amount  of  spoil  which  they  had  collected  in 
a  wide,  freebooting  excursion,  31.  David  came  to  the 
t'vro  hundred  men  •w^hlch  'were  so  faint,  that  they 
could  not  follo-»v — This  unexpected  accession  of  spoil 
was  nearly  proving  an  occasion  of  quarrel  through  the 
selfish  cupidity  of  some  of  his  followers,  and  serious  con- 
sequences might  have  ensued  had  they  not  been  pre- 
vented by  the  prudence  of  the  leader,  who  enacted  it  as  a 
standing  ordinance  —  the  equitable  rule  —  that  all  the 
soldiers  should  share  alike  (see  on  Numbers  31. 11,  27). 
36.  -w^hen  David  came  to  Ziklag,  lie  sent  of  the  spoil 
to  tlie  elders  of  Judah — This  was  intended  as  an  ac- 
knowledgment to  the  leading  men  in  those  towns  and 
villages  of  Judah  which  had  ministered  to  his  ilecessi- 
ties  in  the  course  of  his  various  wanderings.  It  was  the 
dictate  of  an  amiable  and  grateful  heart;  and  the  effect 
of  this  well-timed  liberality  was  to  bring  a  large  acces- 
sion of  numbers  to  his  camp  (1  Chronicles  12. 22),  The 
enumeration  of  these  places  shows  what  a  numerous  and 
influential  party  of  adherents  to  his  cause  he  could  count 
within  his  own  tribe. 

CHAPTER   XXXI. 

Ver,  1-7,  Saul  having  Lost  his  Army  at  Gilboa, 
AND  his  Sons  being  Slain,  he  and  his  Armour- 
Bearer  Kill  themselves.    1.  TXow  the  Philistines 


Tidings  Brought  of  SauPs  Death. 


2  SAMUEL  I. 


David  Laments  Saul  and  Jonathan. 


rou^Ht  against  Israel— In  a  regular  engagement,  in 
which  the  two  armies  met  (eh.  28. 1-4),  the  Israelites  were 
forced  to  give  way,  being  annoyed  by  tlie  arrows  of  the 
enemy,  whicli,  destroying  them  at  a  distance  before  they 
came  to  close  combat,  threw  them  into  panic  and  dis- 
order. Taking  advantage  of  the  heights  of  Mount  Gilboa, 
they  attempted  to  rally,  but  in  vain.  Saul  and  his  sons 
fought  like  heroes;  but  the  onset  of  the  Pliilistines  being 
at  length  mainly  directed  against  the  quarter  where  they 
were,  Jonathan  and  two  brothers,  Abinadab  or  Ishui  (eh. 
14. 49)  and  Melchishua,  overpowered  by  numbers,  were 
killed  on  the  spot.  3.  tlie  battle  went  sore  against 
8aal,  Ac.  —  He  seems  to  have  bravely  maintained  liis 
ground  for  some  time  longer;  but  exhausted  with  fatigue 
and  loss  of  blood,  and  dreading  that  if  he  fell  alive  into 
the  enemy's  hands,  they  would  insolently  maltreat  him 
(Joshua  8. 29;  10. 24;  Judges  8. 21),  he  requested  his  armour- 
bearer  to  despatch  him,  which,  however,  tliat  officer  re- 
fused to  do.  Saul  then  falling  on  the  point  of  his  sword 
killed  himself;  and  the  armour-bearer,  who,  according 
to  Jewish  writers,  was  Doeg,  following  the  example  of 
his  master,  put  an  end  to  his  life  also.  They  died  by  one 
and  the  same  sword— the  very  weapon  with  which  they 
had  massaci'ed  the  Lord's  servants  at  Nob.  6.  So  Saul 
died  (see  on  1  Chronicles  10. 13, 14;  Hosea  13. 11),  and  lils 
three  sons— The  influence  of  a  directing  Providence  is 
evidently  to  be  traced  in  permitting  the  deatli  of  Saul's 
three  eldest  and  most  energetic  sons,  particularly  that  of 
Jonathan,  for  whom,  had  he  survived  his  fatlier,  a  strong 
party  would  undoubtedly  have  risen,  and  thus  obstructed 
the  path  of  David  to  the  throne,  and  all  Ills  men,  that 
same  day  together— His  servants  or  body-guard  (1  Cliron- 
Icles  10.  6).  7.  the  men  of  Israel  that  -were  on  the  other 
side  of  tlie  valley— Probably  the  valley  of  Jezreel — the 
largest  and  southernmost  of  the  valleys  that  run  between 
Little  Hermon  and  the  ridges  of  the  Gilboa  range  direct 
into  the  Jordan  valley.   It  was  very  natural  for  the  people 


in  the  towns  and  villages  there  to  take  fright  and  flee,  for 
had  they  waited  the  arrival  of  the  victors,  they  must,  ac- 
cording to  the  war-usages  of  the  time,  have  been  deprived 
either  of  their  liberty  or  their  lives. 

8-10.  The  Philistines  Triumph  over  their  Dead 
Bodies.  S.  on  the  mon-ow,  when  tlie  Philistines 
came  to  strip  the  slain,  tliey  found  Saul  and  his  three 
sons  fallen — On  discovering  tlie  corpses  of  the  slaugh- 
tered princes  on  the  battle-fleld,  the  enemy  i-eserved  them 
for  special  indignities.  They  consecrated  the  armour  of 
the  king  and  his  sons  to  the  temple  of  Ashtaroth,  fastened 
their  bodies  on  the  temple  of  Shen,  while  they  fixed  the 
royal  heads  ignominiously  in  the  temple  of  Dagon  (1 
Chronicles  10.10);  thus  dividing  the  glory  among  their 
several  deities.  10.  to  the  wall— (2  Samuel  21. 12)—"  the 
street"  of  Beth-shan.  The  street  was  called  from  the 
temple  which  stood  in  it.  And  they  had  to  go  along  it  to 
the  wall  of  the  city  (see  Joshua  17. 11). 

11-13.  The  Men  of  Jabesh-gilead  Recover  the 
Bodies,  and  Bttry  them  at  Jabesh.  11-13.  the  in- 
Iiabitants  of  Jabesh-gilead  heard  of  that  which  tho 
Philistines  had  done — Mindful  of  the  important  and 
timely  services  Saul  had  render.ed  them,  they  gratefully 
and  heroically  resolved  not  to  sufTer  such  indignities  to 
be  inflicted  on  the  remains  of  the  royal  familj'.  13.  they 
went  all  night,  and  took  the  body  of  Saul  and  the 
bodies  of  his  sons — Considering  that  Beth-shan  is  an 
hour  and  a  half's  distance,  and  by  a  narrow  upland  pas- 
sage, to  tlie  west  of  the  Jordan— the  whole  being  a  jour- 
ney from  Jabesh-gilead  of  about  ten  miles,  they  must 
have  made  all  expedition  to  travel  thither  to  carry  off" 
the  headless  bodies,  and  return  to  their  own  side  of  tlie 
Jordan  in  the  course  of  a  single  nig'iit.  burnt  theui — 
This  was  not  a  Hebrew  custom.  It  was  probably  resorted 
to  on  this  occasion  to  prevent  all  risk  of  the  Bethshau- 
ites  coming  to  disinter  the  ro5'al  remains  for  further 
insult. 


THE 

SECOND   BOOK   OF  SAMUEL, 

otherwise  called 

THE  SECOND  BOOK  OF  THE  KINGS. 


CHAPTER    I. 

Ver.  1-16.  An  Amalekite  Brings  Tidings  of  Saul's 
Death.  1.  David  abode  two  days  in  Ziklag— Though 
greatly  reduced  by  the  Amalekite  incendiaries,  that  town 
was  not  so  completely  sacked  and  destroyed,  but  David  and 
his  600  followers,  with  their  families,  could  still  find  some 
accommodation.  !i-13.  a  man  came  out  of  the  camp 
flrotn  Saul— As  the  narrative  of  Saul's  death,  given  in 
the  last  chapter,  is  inspired,  it  must  be  considered  the 
true  account,  and  the  Amalckite's  story  a  fiction  of  his 
own,  invented  to  ingratiate  himself  with  David,  the  pre- 
sumptive successor  to  the  throne.  David's  question,  "  How 
went  the  matter?"  evinces  the  deep  Interest  he  took  in 
the  war— an  interest  that  sprang  from  feelings  of  high 
and  generous  patriotism — not  from  views  of  ambition. 
The  Amalekite,  however,  judging  him  to  be  actuated  by 
a  selfish  principle,  fabricated  a  story  improbable  and  in- 
Consistent,  which  he  thought  would  procure  him  a  re- 
ward. Having  probably  witnessed  the  suicidal  act  of 
Saul,  he  thought  of  turning  it  to  his  own  account,  and 
BuflTered  the  penalty  of  his  grievously  mistaken  calcula- 
tion (cf.  V.  9  with  1  Samuel  31.  4,  5).  10.  the  croivn— A 
Email  metallic  cap  or  wreath,  which  encircled  the  tem- 
ples, serving  the  purpose  of  a  helmet,  with  a  very  small 
horn  projecting  in  front,  as  the  emblem  of  power,  the 
bracelet  that  waa  on  hl«  arm— The  armlet  worn  above 


the  elbow;  an  ancient  mark  of  royal  dignity.  It  is  still 
worn  by  kings  in  some  Eastern  countries.  13-15.  Duvld 
said  unto  the  young  man,  Whence  art  thou  T — The 

man  had  at  the  outset  stated  who  he  was.  But  the  ques- 
tion was  now  formally  and  judicially  put.  The  punish- 
ment infiicted  on  the  Amalekites  may  seem  too  severe, 
but  the  respect  paid  to  kings  in  the  West  must  not  be  re- 
garded as  the  standard  for  that  which  the  East  may  think 
due  to  roj'al  station.  David's  reverence  for  Saul,  as  the 
Lord's  anointed,  was  in  liis  mind  a  principle  on  which 
he  had  faithfully  acted  on  several  occasions  of  great 
temptation.  In  present  circumstances  it  was  especially 
important  that  his  principle  should  be  publicly  known  ; 
and  to  free  himself  from  the  imputation  of  being  in 
any  way  accessory  to  the  execrable  crime  of  regicide 
was  the  part  of  a  righteous  judge,  no  less  than  of  a  good 
politician. 

17-27.  David  Laments  Saul  and  Jonathan.  17. 
David  lamented  with  this  lamentation— It  has  always 
been  customary  for  Eastern  people,  on  the  death  of  great 
kings  and  warriors,  t<t celebrate  their  qualities  and  deeds 
In  funeral  songs.  This  inimitable  pathetic  elegy  Is  sup- 
posed by  many  writers  to  have  become  a  national  war- 
song,  and  to  have  been  taught  to  the  young  Israelites 
under  the  name  of  "The  Bow,"  in  conformity  with  tho 
practice  of  Hebrew  and  many  classical  writers  in  giving 
titles  to  their  songs  from  the  principal  theme  (Psalm  2i,- 

195 


David  Goes  to  Hebron,  and  is  made  King.  2  SAMUEL  II,  III. 


Asahel  Sla^n  by  A  bner. 


56.,  4S.;  60.;  80.;  100.)  Although  the  words  "use  of"  are 
a  supplement  by  our  translators,  they  may  be  rightly  in- 
troduced, for  the  natural  sense  of  this  parenthetical  verse 
is,  that  Pavld  took  immediate  measures  for  instructing 
the  people  in  the  knowledge  and  practice  of  archery, 
their  great  inferiority  to  the  enemy  in  this  military  arm 
having  been  the  main  cause  of  the  late  national  disaster. 
19.  the  beauty  of  Israel— Zi^.,  the  gazelle  or  antelope  of 
Israel.  In  Eastern  countries,  that  animal  is  the  chosen 
type  of  beauty  and  symmetrical  elegance  of  form.  Ho-w 
are  the  xnlg'lity  fallen  I— This  forms  the  chorus.  31.  let 
there  he  no  Hew,  neither  let  there  he  rain— To  be  de- 
prived of  the  genial  atmospheric  influences  which,  in 
those  anciently  cultivated  hills,  seem  to  liave  reared 
plenty  of  first-fruits  in  the  corn  harvests,  was  specified 
as  the  greatest  calamity  the  lacerated  feelings  of  the  poet 
could  imagine.  The  curse  seems  still  to  lie  upon  them; 
for  the  nfiountains  of  Gilboa  are  naked  and  sterile,  the 
shield  of  the  mighty  is  vilely  cnst  a^vay- To  cast  away 
the  shield  was  counted  a  national  disgrace.  Yet,  on  that 
fatal  battle  of  Gilboa,  many  of  the  Jewish  soldiers,  who 
had  displayed  imflinching  valour  in  former  battles,  for- 
getful of  their  own  reputation  and  their  country's  honour, 
threw  away  their  shields  and  fled  from  the  field.  This 
dishonourable  and  cowardly  conduct  is  alluded  to  with 
exquisitely  touching  pathos.  34.  Ye  daughters  of  Israel, 
•weep  over  Saul,  -who  clotlied  yoxi  In  scarlet,  ■»vith 
other  delights,  &c.— The  fondness  for  dress,  which  an- 
ciently distinguished  Oriental  women,  is  their  character- 
istic still.  It  appears  in  their  love  of  bright,  gay,  and 
divers  colours,  in  profuse  display  of  ornaments,  and  in 
various  other  forms.  The  inmost  depths  of  the  poet's 
feeling  are  stirred,  and  his  amiable  disposition  appears 
in  the  strong  desire  to  celebrate  the  good  qualities  of 
Saul  as  well  as  Jonathan.  But  the  praises  of  the  latter 
form  the  burden  of  the  poem,  which  begins  and  ends 
with  that  excellent  prince. 

CHAPTER    II. 

Ver.  1-7.  David,  by  God's  Direction,  Goes  tip  to 
Hebron,  and  is  made  King  over  Judah.  1.  David 
inquired  of  the  Lord— By  Urim  (1  Samuel  23.6,9;  30.7 
8.)  He  know  his  destination,  but  he  knew  also  that  the 
providence  of  God  would  pave  the  way ;  and  therefore 
would  take  no  step  in  such  a  crisis  of  his  own  and  tlie 
nation's  history,  without  asking  and  obtaining  the  Di- 
vine direction.  He  was  told  to  go  into  Judah,  and  fix  his 
headquarters  in  Hebron,  whither  he  accordingly  repaired 
with  his  now  considerable  force.  Tliere  liis  interests  were 
•very  powerful ;  for  he  was  not  only  witliin  his  own  tribe, 
and  near  chiefs  with  whom  he  had  been  long  in  friendly 
relations  (see  on  1  Samuel  30. 26-31),  but  Hebron  was  the 
capital  and  centre  of  Judah,  and  one  of  the  Levitical 
cities ;  the  Inhabitants  of  which  were  strongly  attached 
to  him,  both  from  sympathy  with  his  cause  ever  since 
the  massacre  at  Nob,  and  from  the  prospect  of  realizing 
In  his  person  their  promised  pre-eminence  among  the 
tribes.  The  princes  of  Judah,  therefore,  offered  him  the 
crown  over  their  tribe,  and  it  was  accepted.  More  could 
not,  with  prudence,  be  done  in  the  circumstances  of  the 
country  (1  Chronicles  11.  3).  5-7.  David  sent  messengers 
to  the  men  of  Jabesh-gllcad — Tliore  can  be  no  doubt 
that  this  message  of  thanks  for  their  bold  and  dangerous 
enterprise  in  rescuing  the  bodies  of  Saul  and  his  sons  was 
an  expression  of  David's  personal  and  genuine  feeling  of 
satisfaction.  At  the  same  time,  it  was  a  stroke  of  sound 
and  timely  policy.  In  this  view  the  announcement  of 
his  royal  power  in  Judah,  accompanied  by  the  pledge  of 
his  protection  to  the  men  of  Jabesh-gilead,  should  they 
be  exposed  to  danger  for  their  adventure  at  Beth-shan, 
would  bear  an  important  significance  in  all  parts  of  the 
country,  and  hold  out  an  assurance  that  he  would  render 
them  the  same  timely  and  energetic  succour  that  Saul 
had  done  at  the  beginning  of  his  reign. 

8-17.  Abner  Makes  Ish-bosheth  Kino  over  Israel. 
8-17.  Abner,  son  of  Ner,  captain  of  Saul's  Iiost,  tools 
I»h-bo8hcth— Here  was  the  establishment  of  a  rival  king- 
196 


dom,  which,  however,  would  probably  have  had  no  exist- 
ence but  for  Abner.  Ish-bosheth — or  Esh-baal  (1  Chroni- 
cles 8. 33 ;  9. 39).  The  Hebrews  usually  changed  names  end- 
ing with  Baal  into  Bosheth  (shame)  (cf.  Judges  9. 53  with 
ch.  11. 21).  Tills  prince  was  so  called  from  his  imbecility. 
Abner — Was  first  cousin  of  Saul,  commander  of  the  forces, 
and  held  in  high  respect  throughout  the  country.  Loyalty 
to  the  house  of  his  late  master  was  mixed  up  with  oppo- 
sition to  David,  and  views  of  personal  ambition  .in  his 
originating  tliis  factious  movement.  He,  too,  was  alive  to 
the  importance  of  securing  the  eastern  tribes;  so,  taking 
Ish-bosheth  across  the  Jordan,  he  proclaimed  him  king  at 
Mahanaim,  a  town  on  the  north  bank  of  the  Jabbok,  hal- 
lowed in  patriarchal  times  by  the  Divine  presence  (Gene- 
sis 32. 2).  There  he  rallied  the  tribes  around  the  standard 
of  tlie  unfortunate  son  of  Saul.  9.  over  Gilead— used  in 
a  loose  sense  for  the  land  beyond  Jordan.  Ashurites— 
The  tribe  of  Asher  in  the  extreme  north.  Jezreel— The 
extensive  valley  bordering  on  the  central  tribes,  over 
all  Israel  .  .  .  but  Judah  —  David  neither  could  nor 
would  force  matters ;  but  was  content  to  wait  God's  time, 
and  studiously  avoided  any  collision  with  the  rival  king, 
till,  at  the  lapse  of  two  years,  hostilities  were  threatened 
from  that  quarter.  13.  Abner  .  .  .  and  the  servants  of 
Ish-bosheth  tvent  out  from  Klahanaim  to  Glbeon — 
This  town  was  near  the  confines  of  Judah,  and  as  the  force 
with  which  Abner  encamped  there  seemed  to  have  some 
aggressive  design,  David  sent  an  army  of  observation, 
under  the  command  of  Joab,  to  watch  his  movements. 
14,  Abner  said  to  Joab,  Let  tlie  young  men  arise  and 
play  before  us— Some  think  that  the  proposal  was  only 
for  an  exhibition  of  a  little  tilting  match  for  diversion. 
Others  suppose  that,  both  parties  being  reluctant  to  com- 
mence a  civil  war,  Abner  proposed  to  leave  the  contest  to 
the  decision  of  twelve  picked  men  on  either  side.  This 
fight  by  championship,  instead  of  terminating  the  mat- 
ter, infiamed  the  fiercest  passions  of  the  two  rival  parties ; 
a  general  engagement  ensued,  in  which  Abner  and  his 
forces  were  defeated  and  put  to  fiight. 

19-22.  Asahel  Slain.  19.  Asahel  pursued  after  Ab- 
ner—To  gain  the  general's  armour  was  deemed  the  grand- 
est trophy.  Asahel,  ambitious  of  securing  Abner's,  had 
outstripped  all  other  pursuers,  and  was  fast  making  on 
the  retreating  commander,  who,  conscious  of  possessing 
more  physical  power,  and  unwilling  that  there  should  be 
"blood"  between  himself  and  Joab,  Asahel's  brother, 
twice  urged  him  to  desist.  The  impetuous  young  soldier 
being  deaf  to  the  generous  remonstrance,  the  veteran 
raised  the  pointed  butt  of  his  lance,  as  the  modern  Arabs 
do  when  pursued,  and,  with  a  sudden  back-thrust,  trans- 
fixed him  on  the  spot,  so  that  he  fell,  and  lay  weltering  in 
his  blood.  But  Joab  and  Abishai  continued  the  pursuit 
by  another  route  till  sunset.  On  reaching  a  rising  ground, 
and  receiving  a  fresh  reinforcement  of  some  Benjamites, 
Abner  rallied  his  scattered  troops,  and  earnestly  appealed 
to  Joab's  bettor  feelings  to  stop  the  further  efi'usion  of 
l)lood,  whicli,  if  continued,  would  lead  to  more  serious  con- 
scquenccs— a  destructive  civil  v/ar.  Jo.ab,  while  upbraid- 
ing his  opponent  as  the  sole  cause  of  the  fray,  felt  the 
force  of  the  appeal,  .and  led  off  his  men ;  while  Abner, 
probably  dreading  a  renewal  of  the  attack  when  Joab 
should  learn  his  brother's  fate,  and  vow  fierce  revenge, 
endeavoured,  by  a  forced  march,  to  cross  the  Jordan  that 
night.  On  David's  side  the  loss  was  only  nineteen  men, 
besides  Asahel.  But  of  Ish-bosheth's  party  there  fell  three 
hundred  and  sixty.  This  skirmish  is  exactly  similar  to 
the  battles  of  the  Homeric  warriors,  amongst  whom,  in 
the  flight  of  one,  the  pursuit  by  another,  and  the  dialogue 
held  between  them,  there  is  vividly  represented  th%8tyle 
of  ancient  warfare. 

CHAPTER   III. 

Ver.  1-5.  Six  Sons  BoBN  TO  David.  1.  there  was  long 
•»var  bet-ween  the  house  of  Saul  and  the  house  of  Da- 
vid—The rival  parties  had  varying  success,  but  David's 
Interest  steadily  increased  ;  less,  however,  by  the  fortunes 
of  war,  than  a  growing  adherence  to  him  as  the  divinelj 


Aimer  Revolts  to  David. 


2  SAMUEL  IV. 


Joah  Kills  Ahner, 


designated  king.  /S.  unto  David  were  sous  bom  lu 
Hebron— Tlie  six  sous  mentioned  liad  all  different  moth- 
ers. 3.  Clilleab — (his  father's  picture) — called  also  Daniel 
(1  Chronicles  3. 1).    Bloincalj.,  the  daughter  of  Tnlinai, 

king  of  Gesbur — A  region  in  Syria,  north  of  Israel.  This 
marriage  seems  to  have  been  a  political  match,  made  by 
David,  with  a  view  to  strengthen  himself  against  Ish- 
bosheth's  party,  by  the  aid  of  a  powerful  friend  and  ally 
in  the  north.  Piety  was  made  to  yield  to  policy,  and  the 
bitter  fruits  of  this  alliance  with  a  heathen  prince  he 
reaped  in  the  life  of  the  turbulent  Absalom.  5.  EglaU, 
David's  -wife— This  addition  lias  led  nianj^  to  think  that 
Eglah  was  another  name  for  Michal,  the  first  and  proper 
wife,  who,  though  she  had  no  family  after  her  insolent 
ridicule  of  David  (eh.  C.  23),  might  have  had  a  child  before. 
C-12.  Abner  Revolts  to  David.  G-11.  Abuer  made 
Himself  strong  for  tlie  I^ouse  of  Saul — In  the  East,  the 
■wives  and  concubines  of  a  king  are  the  property  of  his 
srccessor  to  this  extent,  that  for  a  private  pei'sou  to  aspire 
to  marry  one  of  them  would  be  considered  a  virtual  ad- 
vance of  pretensions  to  the  crown  (see  on  1  Kings  2. 17). 
It  is  not  clear  whether  the  accusation  against  Abner  was 
well  or  ill  founded.  But  he  resented  the  charge  as  an  in- 
dignity, and,  impelled  by  revenge,  determined  to  transfer 
all  the  weight  of  his  influence  to  the  opposite  party.  lie 
evidently  set  a  full  value  on  his  services,  and  seems  to 
have  lorded  it  over  his  weak  nephew  in  a  haughty,  over- 
bearing manner.  IS.  Abner  sent  messengers  to  David 
—Though  his  language  implied  a  secret  conviction,  tliat  in 
supporting  Ish-bosheth  he  had  been  labouring  to  frustrate 
the  Divine  purpose  of  conferring  the  sovereignty  of  the 
kingdom  on  David,  this  acknowledgment  was  no  justifi- 
cation either  of  the  measure  he  was  now  adopting,  or  of 
the  motives  that  prompted  it.  Nor  does  it  seeni  possible 
to  uphold  the  full  integrity  and  honour  of  David's  conduct 
in  entertaining  his  secret  overtures  for  undermining  Ish- 
bosheth,  except  we  take  into  account  the  Divine  promise 
of  the  kingdom,  and  his  belief  that  the  secession  of  Ab- 
ner was  a  means  designed  by  Providence  for  accomplish- 
ing it.  Tiie  demand  for  the  restoration  of  his  wife  Michal 
was  perfectly  fair ;  but  David's  insisting  on  it  at  that  par- 
ticular moment,  as  an  indispensable  condition  of  his  en- 
tering into  any  treaty  with  Abner,  seems  to  have  pro- 
ceeded not  so  much  from  a  lingering  attachment  as  from 
an  expectation  that  his  possession  of  her  would  incline 
some  adherents  of  the  house  of  Saul  to  be  favourable  to 
his  cause.  17-i81.  Abner  had  communication  vvltli  the 
elders  of  Israel — He  spoke  the  truth  in  impressing  their 
minds  with  the  well-known  fact  of  David's  Divine  desig- 
nation to  the  kingdom.  But  he  acted  a  base  and'hypo- 
critical  part  in  pretending  that  his  pi-esent  movement  was 
prompted  by  religious  motives,  when  it  sprang  entirely 
from  malice  and  revenge  against  Isli-bosheth.  The  par- 
ticular appeal  of  the  Benjamites  was  a  necessary  policy; 
their  fcibe  enjoyed  the  honour  of  giving  birth  to  the  royal 
dynasty  of  Saul ;  they  would  natui'ally  be  disiiaclincd  to 
lose  t\\Sit prestige.  They  were,  besides,  a  determined  peo- 
ple, whose  contiguity  to  Judah  miglit  render  them  trou- 
blesome and  dangerous.  The  enlistment  of  their  interest, 
therefore,  in  the  scheme,  would  smooth  the  way  for  the 
adhesion  of  the  other  tribes;  and  Abner  enjoyed  the  most 
convenient  opportunity  of  using  his  great  influence  in 
gaining  over  that  tribe  while  escorting  Michal  to  David 
with  a  suitable  equipage.  The  mission  enabled  him  to 
cover  his  treacherous  designs  against  his  master— to  draw 
the  attention  of  the  elders  and  people  to  David  as  uniting 
in  himself  the  double  recommendation  of  being  the  nomi- 
nee of  Jehovah,  no  less  than  a  connection  of  the  royal 
house  of  Saul,  and,  without  suspicion  of  any  dishonour- 
able motives,  to  advocate  policy  of  terminating  the  civil 
discord,  by  bestowing  the  sovereignty  on  tlie  husband  of 
Michal.  In  the  same  character  of  public  ambassador,  he 
•was  received  and  feted  by  David;  and  while,  ostensibly, 
the  restoration  of  Michal  was  the  sole  object  of  his  visit, 
he  busily  employed  himself  in  making  private  overtures 
to  David  for  bringing  over  to  his  cause  those  tribes  which 
he  had  artfully  seduced,  Abner  pursued  a  course  unwor- 
thy of  an  honourable  man ;  and  though  his  offer  was  ac- 


cepted b5'  David,  the  guilt  and  infamy  of  the  transaction 
were  exclusively  his. 

22-30.  JoAB  Kills  Abnee.  34.  Joab  came  to  the  king 
and  said,  "Wliat  hast  tliou  done  T — Joab's  knowledge  of 
Abner's  wily  character  might  have  led  him  to  doubt  the 
sincerity  of  that  person's  proposals,  and  to  disapprove  the 
policy  of  relying  on  his  fidelity.  But  undoubtedly  there 
were  other  reasons  of  a  private  and  personal  nature 
Avhicli  made  Joab  displeased  and  alarmed  by  the  recep- 
tion given  to  Abner.  Tlie  military  talents  of  that  general, 
his  popularity  with  the  army,  his  influence  throughout 
the  n.ation,  rendered  him  a  formidable  rival;  and  in  the 
event  of  his  overtures  being  carried  out,  the  important 
service  of  bringing  over  all  the  other  tribes  to  the  king 
of  Judah  would  establish  so  strong  a  claim  on  the  grati- 
tude of  David,  that  his  accession  would  inevitably  raise  a 
serious  obstacle  to  the  ambition  of  Joab.  To  these  con- 
siderations was  added  the  remembrance  of  the  blood-feud 
that  existed  between  tliem  since  the  death  of  his  brother 
Asahel  (ch.  2.  23).  Determined,  therefore,  to  get  Abner  out 
of  the  v/ay,  Joab  feigned  some  reason,  probably  in  the 
king's  name,  for  recalling  him,  and,  going  out  to  meet 
him,  stabbed  him  unawares;  not  within  Hebron,  for  it 
was  a  city  of  refuge,  but  at  a  noted  well  in  the  neighbour- 
hood. 31.  David  sjtid  to  Joab,  and  to  all  tlie  people 
that  Avere  >vith  liiin,  Rend  your  clothes;  gird  yo»i 
■»vith  smckcioth — David's  sorrow  was  sincere  and  pro- 
found, and  ho  took  occasion  to  give  it  public  expression 
by  the  funereal  honours  he  appointed  for  Abner.  King 
David  Iiimself  follo-\vcd  the  bier — A  sort  of  wooden 
frame,  partly  resembling  a  coflin,  and  partly  a  hand-bar- 
row. 33,  34:.  the  kisag  lamented  over  Abnei* — This 
brief  elegy  is  an  effusion  of  indignation  as  much  as  of 
sorrow.  As  Abner  had  stabbed  Asahel  in  open  war,  Joab 
had  not  the  riglit  of  the  Goel ;  and,  besides,  had  adopted 
a  lawless  and  execrable  method  of  obtaining  satisfaction 
(see  on  1  Kings  2.  5).  The  deed  was  an  insult  to  the 
authority,  as  well  as  most  damaging  to  the  prospects  of 
the  king.  But  David's  feelings  and  conduct  on  hearing 
of  the  death,  together  with  the  whole  character  and  ac- 
companiments of  the  funeral  solemnity,  tended  not  only 
to  remove  all  suspicion  of  guilt  from  him,  but  even  to 
turn  the  tide  of  popular  opinion  in  his  favour,  and  to  pave 
the  way  for  his  reigning  over  all  the  tribes  more  honour- 
ably than  by  the  treacherous  negotiations  of  Abner. 

CHAPTER   IV. 

Ver.  1-8.  Baanah  akd  Rechab  Slay  Ish-bosheth, 
AND  Bring  his  Head  to  Hebron.  4.  Jonathan,  Saul's 
son,  had  a  son  that  %vas  lame  of  his  feet— This  is  men- 
tioned as  a  reason  for  his  being  considered,  according  to 
Oriental  notions,  unfit  for  exercising  the  duties  of  sove- 
reignty. 5.  Rechab  and  Baanah  Avent  and  came  aboiit 
tlie  heat  of  the  day  to  tlie  liousc  of  Ish-boslieth,  Ac- 
It  is  still  a  custom  in  the  East  to  allow  their  soldiers  a 
certain  quantity  of  corn,  together  with  some  pay;  and 
these  two  captains  very  naturally  went  to  the  palace  the 
day  before  to  fetch  wheat,  in  order  to  distribute  it  to  the 
soldiers,  that  it  might  be  sent  to  the  mill  at  the  accus- 
tomed hour  in  the  morning.  7.  when  they  came  into 
the  house,  lie  lay  on  his  bed— Rechab  and  Baanah  came 
in  the  heat  of  the  day,  when  they  knew  that  Ish-bosheth, 
their  master,  would  be  resting  on  his  divan ;  and  as  it  was 
necessary,  for  the  reason  just  given,  to  have  the  corn  the 
d.iy  before  it  was  needed,  their  coming  at  that  time, 
though  it  might  be  a  little  earlier  than  usual,  created  no 
suspicion,  and  attracted  no  notice.  [Harmer.]  gat  theut 
away  througli  tlie  plain  all  nightr— t.  c,  the  valley  of 
the  Jordan,  through  which  their  way  lay  from  Mahanalm 
to  Hebron.  8.  They  brouglit  the  head  of  Ish-boslieth 
unto  David,  and  said.  Behold  tlie  head  of  Ish-boshetU 
—Such  bloody  trophies  of  rebels  and  conspirators  have 
always  been  acceptable  to  princes  In  the  East,  and  tlm 
carriers  been  liberally  rewarded.  Ish-bosheth  being  a 
usurper,  the  two  assassins  thought  they  were  doing  a 
meritorious  service  to  David  by  removing  the  only  ezist 
ing  obstacle  to  the  union  of  the  two  kingdoms. 

197 


David  Takes  Zionfrom  the  Jebusilef. 


2   SAMUEL   V,  VI.  He  Brings  the  Arkjrom  Kirjalh-jmraA. 


10-12.  David  Causes  Them  to  be  Put  to  Death.  12. 
mle-vr  them,  and  cut  oif  tUeir  hands  and  their  feet— As 

the  instruments  in  perpetrating  tlieir  crime.  Tlie  expos- 
ure of  the  mvitilated  remains  was  intended  as  not  only  a 
punishment  of  their  crime,  but  also  the  attestation  of 
David's  abhorrence. 

CHAPTER   V. 

Ver.  1-5.  The  Tribes  Anoint  David  King  over  Is- 
BAEL.  1.  Then  came  all  the  tribes  of  Israel — A  com- 
bined deputation  of  the  leading  authorities  in  every 
tribe.  David  possessed  the  first  and  indispensable  quali- 
fication for  the  throne,  viz.,  that  of  being  an  Israelite 
(Deuteronomy  17.  15) ;  of  his  military  talent  he  had  fur- 
nished ample  proof,  and  the  people's  desire  for  his  as- 
sumption of  the  government  of  Israel  was  further 
Increased  by  their  knowledge  of  the  will  and  purpose  of 
God,  as  declared  by  Samuel  (1  Samuel  16. 11-13).  3.  King 
David  made  a  league  -tvith  them  in  Hebron  before  the 
I.ord— (see  on  1  Samuel  10.  25).  This  formal  declaration 
of  the  constitution  was  chiefly  made  at  the  commence- 
ment of  a  new  dynasty,  or  at  the  restoration  of  the  royal 
family  after  a  usurpation  (2  Kings  11, 17),  though  circum- 
stances sometimes  led  to  its  being  renewed  on  the  acces- 
sion of  any  new  sovereign  (1  Kings  12.  4),  It  seems  to 
have  been  accompanied  by  religious  solemnities. 

6-12.  He  Takes  Zion  from  the  Jebusites.  6.  the 
king  and  his  men  went  to  Jerusalem  unto  the  Jebus- 
ites—The  first  expedition  of  David,  as  king  of  the  whole 
country,  was  directed  against  this  place,  which  had 
hitherto  remained  in  the  hands  of  the  natives.  It  was 
strongly  fortified,  and  deemed  so  impregnable  that  the 
blind  and  lame  were  sent  to  man  the  battlements,  in 
derisive  mockery  of  the  Hebrew  king's  attack,  and  to 
shout  "David  cannot  come  in  hither."  To  understand 
the  full  meaning  and  force  of  this  insulting  taunt,  it  is 
necessary  to  bear  in  mind  the  depth  and  steepness' of  the 
valley  of  Gihon,  and  the  lofty  walls  of  the  ancient 
Canaauitish  fortress.  7.  Stronglxold  of  Zion — \Vhetl\er 
Zion  be  the  south-western  hill  commonly  so  called,  or  the 
peak  now  level  on  the  north  of  the  temple  mount,  it  is  the 
towering  height  which  catches  tlie  eye  from  every 
quarter;  "the  hill  fort,"  "  the  rocky  hold  "  of  Jerusalem. 
8.  Whosoever  getteth  up  to  the  gutter— This  is  thought 
by  some  to  mean  a  subterranean  passage;  by  others  a 
spout  through  which  water  was  poured  upon  the  fire 
which  the  besiegers  often  applied  to  the  woodwork  at  the 
gateways,  and  by  the  projections  of  which  a  skilful 
climber  might  make  his  ascent  good ;  a  third  class  render 
the  words,  "whosoever  dasheth  them  against  the  pi'eci- 
pice"  (1  Chronicles  11,  6).  9.  David  dwelt  in  the  fort,  &c. 
— Having  taken  it  by  storm,  he  changed  its  name  to  "the 
city  of  David,"  to  signify  the  importance  of  the  conquest, 
and  to  perpetuate  the  memory  of  the  event.  David  built 
round  about  from  Millo  and  inward — Probably  a  row 
of  stone  bastions  placed  on  the  northern  side  of  Mount 
Zion,  and  built  by  David  to  secure  himself  on  that  side 
from  the  Jebusites,  who  still  lived  in  the  lower  part  of 
the  city.  Tiie  house  of  Millo  was  perhaps  the  principal 
corner-tower  of  that  fortified  wall.  11,  12.  Hiram  .  .  . 
sent  carpenters  and  masons — The  infiux  of  Tyrian  archi- 
tects and  mechanics  affords  a  clear  evidence  of  the  low 
state  to  which,  through  the  disorders  of  long-continued 
war,  the  better  class  of  artisans  had  declined  in  Israel. 

13-16.  Eleven  Sons  Born  to  Him.  11.  David  took 
him  more  concubines  and  wives— In  this  conduct 
David  transgressed  an  express  law,  which  forbade  the 
king  of  Israel  to  multiply  wives  unto  himself  (Deuter- 
onomy 17. 17). 

17-25.  He  Smites  the  Philistines.  17.  ivhen  the 
Philistines  heard  that  they  had  anointed  David  king 
over  Israel— During  the  civil  war  between  the  house  of 
Saul  and  David,  those  restless  neighbours  had  remained 
quiet  spectators  of  the  contest.  But  now.  Jealous  of 
David,  they  resolved  to  attack  him  before  his  govern- 
ment was  fully  established.  18.  Valley  of  Rephalm— 
i.  e,,  of  giants,  a  broad  and  fertile  plain,  which  descends 
gradually  from  the  central  mountains  towards  the  north- 
198 


west.  It  was  the  route  by  which  they  marched  against 
Jerusalem,  The  "  hold"  to  which  David  went  down  "  was 
some  fortified  place  where  he  might  oppose  the  progress 
of  the  invaders,"  and  where  he  signally  defeated  them. 
ai.  there  they  left  their  images — Probably  their  lares  or 
household  deities,  which  tliey  liad  brought  into  the  field 
to  fight  for  them.  They  Avere  burnt  as  ordained  by  law 
(Deuteronomy  7.  5).  33.  the  Philistines  came  up  yet 
again — Tlie  next  year  they  renewed  their  hoRiile  at- 
tempt with  a  larger  force,  but  God  manifestly  interposed 
in  David's  favour.  34^.  the  sound  of  a  going  In  tlie 
tops  of  the  mulberry  trees— Now  generally  thought  not 
to  be  mulberry  trees,  but  some  other  tree,  most  probably 
the  poplar,  which  delights  in  moist  situations,  and  the 
leaves  of  which  are  rustled  by  the  slightest  movement 
of  the  air.  [Royle.] 

CHAPTER    VI. 

Ver.  1-5.  David  Fetches  the  Ark  from  Kirjath- 
JEARiM  ON  A  New  Cart.  l.  Again  David  gathered  to- 
getlier  all  the  cliosen  men  of  Israel — (See  ch.  5.  1.)    The 

object  of  this  second  assembly  was  to  commence  a  national 
movement  for  establishing  the  ark  in  Jerusalem,  after  it 
had  continued  nearly  fifty  years  in  the  house  of  Abina- 
dab  (see  on  1  Chronicles  13. 1-5).  3.  from  Baale  of  Judah 
— A  very  large  force  of  picked  men  were  selected  for  this 
important  work,  lest  the  undertaking  might  be  opposed 
or  obstructed  by  the  Philistines.  Besides,  a  great  con- 
course of  people  accompanied  them  out  of  veneration  for 
the  sacred  edifice.  The  journey  to  Baale,  which  is  related 
(1  Chronicles  13.  6),  is  here  presupposed,  and  the  historian 
describes  the  course  of  the  procession  /roin  that  place  to 
the  capital.  3.  they  set  the  ark  of  God  upon  a  ne'W 
cart — Or  covered  wagon  (see  on  1  Samuel  6.  7).  This  was 
a  liasty  and  inconsiderate  procedure,  in  violation  of  an 
expi-ess  statute  (see  on  Numbers  4. 14, 15;  7.9;  18.  3), 

C-11.  UzzAH  Smitten.  6.  they  came  to  Kachon's 
threshing-floor— Or  Chidon's  (1  Chronicles  13.  9).  The 
Chaldee  version  renders  the  words  "came  to  the  place 
prepared  for  the  reception  of  the  ark,"  i.  e.,  near  the  city 
of  David  (i).  13).  the  oxetk  shook  it— Or  stumbled  (1  Chron- 
icles 13.  9).  Fearing  that  the  ark  was  in  danger  of  being 
overturned,  Uzzah,  under  the  impulse  of  monientary 
feeling,  laid  hold  of  it  to  keep  it  steady.  Whether  it  fell 
and  crushed  him,  or  some  sudden  disease  attacked  him, 
he  fell  dead  upon  the  spot,  and  this  melancholy  occur- 
rence not  only  threw  a  cloud  over  the  joyous  scone,  but 
entirely  stopped  the  procession;  for  the  ark  was  left 
where  it  then  was,  in  the  near  neighbourhood  of  the 
capital.  It  is  of  importance  to  observe  the  proportionate 
severity  of  the  punishments  attending  the  profanation 
of  the  ark.  The  Philistines  suffered  by  diseases,  from 
which  they  were  relieved  by  their  oblations,  because 
the  law  had  not  been  given  to  them;  the  Beth-shemites 
also  suSfered,  but  not  fatally  ;  their  error  proceeded  from 
ignorance  or  inadvertency.  But  Uzzah,  who  was  a  Le- 
vite,  and  well  instructed,  suffered  death  for  his  breach  of 
the  law.  The  severity  of  Uzzah's  fate  may  seem  to  us  too 
great  for  the  nature  and  degree  of  the  offence.  But  it 
does  not  become  us  to  sit  in  judgment  on  the  dispensa- 
tions of  God;  and,  besides,  it  is  apparent  that  the  Divine 
purpose  was  to  inspire  awe  of  His  majesty,  a  submissiou 
to  His  law,  and  a  profound  veneration  for  the  symbols 
and  ordinances  of  His  worship.  9.  David  was  afrbld 
of  the  Lord  tliat  day,  &c.— His  feelings  on  this  alarming 
judgment  were  greatly  excited  on  various  accounts, 
dreading  that  the  displeasure  of  God  had  been  provoked 
by  the  removal  of  the  ark,  that  the  punishment  would 
be  extended  to  himself  and  people,  and  that  they  might 
fall  into  some  error  or  neglect  during  the  further  convey- 
ance of  the  ark.  He  resolved,  therefore,  to  wait  for  moi-o 
light  and  direction  as  to  the  path  of  duty.  An  earlier 
consultation  by  Uriiu  would  have  led  him  right  at  the 
first,  whereas  in  this  perplexity  and  distress,  he  was  reap- 
ing the  fruits  of  inconsideration  and  neglect.  11.  Obed- 
edom  the  Glttlte— A  Levite  (1  Chronicles  15. 18,  21,  24 ;  16. 
5;  20.  4).    He  is  called  a  Gittite,  either  from  his  residence- 


Duvid  Proposes  to  Build  the  Temple, 


2  SAMUEL   VII,  VIII. 


He  Subdxies  the  Philisliiua. 


Bt  Gath,  or  more  probably  from  Gatli-rimmon,  one  of  the 
Levitlcal  cities  (Joshua  21.24,  25). 

12-19.  David  Afterwards  Brings  the  Ark  to  Zion. 
la.  It  -was  told  King  David,  saying,  TUe  Lord  hath, 
blessed  the  house  of  Obed-edoin  and  all  that  per- 
taineth  unto  him,  because  of  the  ark  of  God — The 
lapse  of  three  months  not  only  restored  the  agitated 
mind  of  the  monarch  to  a  tranquil  and  settled  tone,  but 
led  to  a  discovery  of  his  former  error.  Having  learned 
that  the  ark  was  kept  in  its  temporary  resting-place  not 
only  without  inconvenience  or  danger,  but  with  great 
advantage,  he  resolved  forthwith  to  remove  it  to  the 
capital,  with  the  observance  of  all  due  form  and  solem- 
nity (1  Chronicles  15. 1-13).  It  was  transported  now  on  the 
shoulders  of  the  priests,  who  had  been  carefully  prepared 
for  the  work,  and  the  procession  was  distinguished  by 
extraordinary  solemnities  and  demonstrations  of  joy. 
13.  when  they  that  bare  the  ark  had  gone  six  paces — 
Some  think  that  four  altars  were  hastily  raised  for  the 
offering  of  sacrifices  at  the  distance  of  every  six  paces 
(but  see  1  Chronicles  15. 28).  14.  David  danced  before  the 
Liord— The  Hebrews,  like  other  ancient  people,  had  their 
sacred  dances,  which  were  performed  on  their  solemn 
anniversaries  and  other  great  occasions  of  commemorat- 
ing some  special  token  of  the  Divine  goodness  and  favour. 
'With  all  his  might — intimating  violent  efforts  of  leap- 
ing, and  divested  of  his  royal  mantle — in  a  state  of  un- 
dress—conduct apparently  unsuitable  to  the  gravity  of 
age  or  the  dignity  of  a  king.  But  it  was  unquestionably 
done  as  an  act  of  religious  homage,  his  attitudes  and  dress 
being  symbolic,  as  they  have  always  been  in  Oriental 
countries,  of  penitence,  joy,  thankfulness,  and  devotion. 
17.  they  brought  the  ark  of  the  Lord,  and  set  it  in 
his  place  in  tlie  midst  of  the  tabernacle  that  David 
had  pitclied  for  it — The  old  tabernacle  remained  at 
Gibeon  (1  Chronicles  16. 39 ;  21.  29 ;  2  Chronicles  1.  3).  Prob- 
ably not  removed  because  it  was  too  large  for  the  tem- 
porary place  the  king  had  appropriated,  and  because 
he  contemplated  the  building  of  a  temple.  18.  he  blessed 
the  people — In  the  double  character  of  prophet  and  king 
(see  on  1  Kings  8.  55, 56).  cake  of  bread — Unleavened  and 
Blender,    good  pieces  of  flesh — roast  beef. 

20-23.  MiCHAL's  Barrenness.  Michal  .  .  .  came  out 
to  nieet  David,  <fec. — Proud  of  her  royal  extraction,  she 
upbraided  her  husband  for  lowering  the  dignity  of  the 
crown,  and  acting  more  like  a  buffoon  than  a  king.  But 
her  taunting  sarcasm  was  repelled  in  a  manner  that 
could  not  be  agreeable  to  her  fefelings,  while  it  indicated 
the  warm  piety  and  gratitude  of  David. 

CHAPTER   VII. 

Ver.  1-3.  Nathan  approves  the  Purpose  of  David 
TO  Build  God  an  House,  a.  The  king  said  unto  Bfa- 
tltan  the  prophet.  See  now,  I  dv»-ell  in  an  house  of 

cedar— The  palace  which  Hiram  had  sent  men  and  ma- 
terials to  build  in  Jerusalem  had  been  finished.  It  was 
magnificent  for  that  age,  though  made  wholly  of  wood: 
houses  in  warm  countries  not  being  required  to  possess 
the  solidity  and  thickness  of  walls  which  are  requisite  for 
dwellings  in  regions  exposed  to  rain  and  cold.  Cedar  was 
the  rarest  and  most  valuable  timber.  The  elegance  and 
splendour  of  his  own  royal  mansion,  contrasted  with'  the 
mean  and  temporary  tabernacle  in  which  the  ark  of  God 
was  placed,  distressed  the  pious  mind  of  David.  3.  Na- 
than said  to  the  king.  Go,  do  all  tltat  is  in  thine  heart — 
The  piety  of  the  design  commended  it  to  the  prophet's 
mind,  and  he  gave  his  hasty  approval  and  encouragement 
to  the  royal  plans.  The  prophets,  when  following  the  im- 
pulse of  their  own  feelings,  or  forming  conjectural  opin- 
ions, fell  into  frequent  mistakes.  (See  on  1  Sivmuel  16. 6; 
2  Kings  4.  27.) 

4-17.  God  APPOINTS  HIS  Successor  TO  Build  It.  4-17. 
It  came  to  pass  that  nigitt,  that  the  word  of  tlie  LiOi-d 
came  unto  Nathan— The  command  was  given  to  the 
prophet  on  the  night  immediately  following;  i.e.,  before 
David  could  either  take  any  measures  or  incur  any  ex- 
penses.   11.  Also  the  I<ord  teUeth  thee  that  he  will  make 


thee  an  house— As  a  reward  for  his  pious  purpose,  God 
would  increase  and  maintain  the  family  of  David,  and 
secure  the  succession  of  the  throne  to  his  dynasty,  la.  I 
will  set  up  thy  seed  after  thee,  &c. — It  is  customary  for 
the  eldest  son  bom  after  the  father's  succession  to  the  throne 
to  succeed  liim  in  his  dignity  as  king.  David  had  several 
sons  by  Bath-sheba  born  after  his  removal  to  Jerusalem 
(ch.  5. 14-16;  cf.  1  Chronicles  3.  5).  But  by  a  special  ordin- 
ance and  promise  of  God  his  successor  was  to  be  a  son 
bom  after  this  time;  and  the  departure  from  the  estab- 
lished usage  of  the  East  in  fixing  the  succession,  can  be 
accounted  for  on  no  other  known  ground,  except  the  fulfil- 
ment of  the  Divine  promise.  13.  He  shall  build  an 
house  for  my  name ;  and  I  will  establish  the  throne  of 
his  kingdom  for  ever— This  declaration  referred,  in  its 
primary  application,  to  Solomon,  and  to  the  temporal 
kingdom  of  David's  family.  But  in  a  larger  and  sublimer 
sense,  it  was  meant  of  David's  Son  of  another  nature. 
(Heb.1.8.) 

18-29.  David's  Prayer  AND  Thanksgiving.  18.  Them 
'went  King  David  in,  and  sat  before  the  Iiord — Sitting 
was  anciently  an  attitude  for  worship.  (Exodus  17. 12;  1 
Samuel  4. 13;  1  Kings  19. 4.)  As  to  the  particular  attitude, 
David  sat,  most  probably,  upon  his  Tieels.  It  was  the  pos- 
ture of  the  ancient  Egyptians  before  the  shrines ;  it  is  the 
posture  of  deepest  respect  before  a  superior  in  the  East. 
Persons  of  highest  dignity  sit  thus  when  they  do  sit  in  the 
presence  of  kings;  and  it  is  the  only  sitting  attitude  a.s- 
suraed  by  the  modern  Mohammedans  in  their  places  and 
rites  of  devotion.  19.  is  this  tlie  manner  of  man,  O 
Liord7 — i.  e.,  is  it  customary  for  men  to  show  such  conde- 
scension to  persons  so  humble  as  I  am  ?  (See  on  1  Chroni- 
cles 17. 17.)  30.  what  can  David  say  more  unto  theel — 
i.  e.,  my  obligations  are  greater  than  I  can  express. 

CHAPTER   VIII. 

Ver.  1, 2.  David  Subdues  the  Philistines,  and  makes 
THE  MOABITES  TRIBUTARY.  1.  David  took  3Iet]ieg-am- 
mah  out  of  the  hand  of  the  Philistines— That  is,  Gatll 
and  her  suburban  towns.  (1  Chronicles  18. 1.)  That  town 
had  been  "a  bridle"  by  which  the  Philistines  kept  the 
people  of  Judah  in  check.  David  used  it  now  as  a  barrier 
to  repress  that  restless  enemy,  a.  he  smote  9Ioab,  and 
measured  them  -witlt.  a  line — This  refers  to  a  well-known 
practice  of  Eastern  kings,  to  command  their  prisoners  of 
war,  particularly  those  who,  notorious  for  the  atrocity  of 
their  crimes,  or  distinguished  by  the  indomitable  spirit 
of  their  resistance,  had  greatly  incensed  the  victors,  to  lie 
down  on  the  ground,  and  then  put  to  death  a  certain  por- 
tion of  them,  which  was  determined  by  lot,  but  most 
commonly  by  a  measuring  line.  Our  version  makes  him 
put  two-thirds  to  death,  and  spare  one-third.  The  Sep- 
tuagint  and  Vulgate  make  one-half.  This  war  usage  was 
not,  perhaps,  usually  practised  by  the  people  of  God;  but 
Jewish  writers  assert  that  the  cause  of  this  particular 
severity  against  tliis  people  was  their  having  massacred 
David's  parents  and  family,  whom  he  had,  during  his 
exile,  committed  to  the  king  of  Moab. 

3-14.  He  Smites  Hadadezer  and  the  Syrians.  3. 
Zobah— (1  Chronicles  18.  3).  This  kingdom  was  bounded 
on  the  east  by  the  Euphrates,  and  it  extended  westward 
from  that  river,  perhaps  as  far  north  as  Aleppo.  It  M-aa 
long  the  chief  among  the  petty  kingdoms  of  Syria,  and 
its  king  bore  the  hereditary  title  of  Hadadezer  or  Hadar- 
ezer  (Hadad— helped),  ns  he  went  to  recover  his  bor- 
der at  the  river  Eupliratea— In  accordance  with  the 
promises  God  made  to  Israel  that  he  would  give  them  all 
the  country  as  far  as  the  Euphrates.  (Genesis  15. 18 ;  Num- 
bers 24. 17.)  In  the  first  campaign  David  signally  defeated 
him,  and,  besides  a  great  number  of  foot-prisoners,  took 
from  him  an  Immense  amount  of  booty  in  chariots  and 
horses;  reserving  only  a  small  number  of  the  latter,  lie 
hamstrung  the  rest.  The  reason  of  this  mutilation  was, 
that,  horses  being  forbidden  to  the  Hebrews,  botli  in  war 
and  agriculture,  it  was  of  no  use  to  keep  them ;  and  their 
neighbours  placing  much  dependence  on  cavalry,  but 
having,  for  want  of  a  native  breed,  to  procure  them  by 

199 


jyavid's  Retgn  v.  er  the  People. 


2  SAMUEL  IX,  X. 


ifw  Messengers  Disgracefully  Treated, 


purchase,  the  greatest  damage  that  could  be  done  to  such 
enemies  was  to  render  their  horses  unserviceable  in  war, 
(See  also  Genesis  46.  6;  Joshua  11. 6, 9.)  A  king  of  Damas- 
cene-Syria came  to  his  succour— but  David  routed  those 
auxiliary  forces  also,  took  possession  of  their  country, 
put  garrisons  into  their  fortified  towns,  and  made  them 
tributary.  9.  Toi,  king  of  Hamatli— Ccele-Syria;  north- 
wards, it  extended  to  the  city  Hamath  on  the  Orontcs, 
which  was  the  capital  of  the  country.  The  Syrian  prince 
being  dfiivered  from  the  dread  of  a  dangerous  neighbour, 
■ent  his  son  with  valuable  presents  to  David  to  congratu- 
late him  on  his  victories,  and  solicit  his  alliance  and  pro- 
tection. Joram— Or  Hadoram.  (1  Chronicles  18. 10.)  11. 
tvliicli  also  King  David  did  dedicate  unto  tlie  Liord — 
Eastern  princes  have  alwayS  been  accustomed  to  hoard 
up  vast  quantities  of  gold.  This  is  the  first  instance  of  a 
practice  uniformly  followed  by  David  of  reserving,  after 
defraying  expenses  and  bestowing  suitable  rewards  upon 
his  soldiers,  the  remainder  of  the  spoil  taken  in  war,  to 
accumulate  for  the  grand  project  of  his  life — the  erection 
of  a  national  temple  at  Jerusalem.  13.  David  gat  lilm 
a  name  wlienlie  returned  from  smiting  of  tlie  Syrians 
—Instead  of  Syrians,  the  Sept.  version  reads  Edomites, 
which  is  the  true  reading,  as  is  evident  from  v.  14.  This 
conquest  made  by  the  army  of  David,  was  due  to  the 
skilful  generalship  and  gallantry  of  Abishai  and  Joab. 
(1  Chronicles  18. 12;  cf.  Psalm  60.,  title.)  The  valley  was  the 
ravine  of  salt  (the  Qhor),  adjoining  the  Salt  Mountain,  at 
the  south-western  extremity  of  the  Dead  Sea,  separating 
the  ancient  territories  of  Judah  and  Edom.  [Robinson.] 
15-18.  His  Reign.  15.  David  executed  Judgment  and 
Justice  unto  all  His  people — Though  involved  in  foreign 
wars,  he  maintained  an  excellent  system  of  government 
at  home,  the  most  eminent  men  of  the  age  composing  his 
cabinet  of  ministers.  16.  Joab  tvas  over  tli<^  liost— By 
virtue  of  a  special  promise  (ch.  5. 8).  recorder — Histori- 
ographer or  daily  annalist,  an  office  of  great  trust  and  im- 
portance in  Eastern  countries.  17.  Zadok  .  .  .  andAbia- 
tliar  .  .  .  tvere  tlie  priests — On  the  massacre  of  the  priests 
at  Nob,  Saul  conferred  the  priesthood  on  Zadok,  of  the 
family  of  Eleazar  (1  Chronicles  6.  50),  while  David  ac- 
knowledged Abiathar,  of  Ithamar's  family,  who  fled  to 
him.  The  two  high  priests  exercised  their  office  under 
tlie  respective  princes  to  whom  they  were  attached.  But, 
on  David's  obtaining  the  kingdom  over  all  Israel,  they 
both  retained  their  dignity;  Abiathar  officiating  at  Jeru- 
salem, and  Zadok  at  Gibeon.  (1  Chronicles  16.39.)  18. 
Clieretliites— i.  e.,  Philistines.  (Zephaniah  2. 5.)  Peletli- 
Ites— From  Pelet.  (1  Chronicles  12.  3.)  They  were  the 
valiant  men  who,  having  accompanied  David  during  his 
exile  among  the  Philistines,  were  made  his  body-guard. 

CHAPTEE  IX. 

Ver.  1-12.   David  Sends  fob  Mephibosheth.  1.  David 
said,  Is  tliere  yet  any  that  is  left  of  tlie  Iiouse  of  Saul — 

On  inquiry,  Saul's  land  steward  was  found,  who  gave  in- 
formation that  there  still  survived  Mephibosheth,  a  son 
of  Jonathan,  who  was  five  years  old  at  his  father's  death, 
and  whom  David,  then  wandering  in  exile,  had  never 
seen.  His  lameness  (ch.  4.  4)  had  prevented  him  from 
taking  any  part  in  the  public  contests  of  the  time.  Be- 
sides, according  to  Oriental  notions,  the  younger  son  of  a 
crowned  monarch  has  a  preferable  claim  to  the  succes- 
sion over  the  son  of  a  mere  heir-apparent;  and  hence  his 
name  was  never  heard  of  as  the  rival  of  his  uncle  Ish- 
bosheth.  His  Insignificance  had  led  to  his  being  lost 
sight  of,  and  it  was  only  through  Ziba  that  David  learned 
his  existence,  and  the  retired  life  he  passed  with  one  of 
the  great  families  in  transjordanlc  Canaan  who  remained 
attached  to  the  fallen  dynasty.  Mephibosheth  was  in- 
vited to  court,  and  a  place  at  the  royal  table  on  public 
days  was  assigned  him,  as  is  still  the  custom  with  Eastern 
monarchs.  Saul's  family  estate,  which  had  fallen  to 
David  in  right  of  his  wife  (Numbers  27.  8),  or  been  for- 
feited to  the  crown  by  Ish-bosheth's  rebellion  (ch.  12.  8), 
was  provided  (v.  11 ;  also  ch.  19.  28),  for  enabling  him  to 
maintain  an  establishment  suitable  to  his  rank,  and  Ziba 
200 


appointed  steward  to  manage  it,  on  the  condition  of  re- 
ceiving one-half  of  the  produce  in  remuneration  of  his 
labour  and  expense,  while  the  other  moiety  Was  to  be 
paid  as  rent  to  the  owner  of  the  land  (ch.  19.  29).  10.  Ziba 
Iiad  fifteen  sons  and  t-wenty  servants — The  mention  of 
his  sons  and  the  slaves  in  his  house  was  to  show  that 
Mephibosheth  would  be  honoui'ed  with  an  equipage  "  as 
one  of  the  king's  sons."  13.  Mepliiboslictli  had  a  young 
son  -wliose  name  -waa  Mlcah. — Whether  born  before  or 
after  his  residence  in  Jerusalem,  cannot  be  ascertained. 
But  through  him  the  name  and  memory  of  the  excellent 
Jonathan  was  preserved  (see  on  1  Chronicles  8.  34.35;  9. 
40,  41), 

CHAPTER    X. 

Ver.  1-6.  David's  Messengeks,  sent  to  Comfort 
Hanun,  are  Disgracefully  Treated.  3.  David  said^ 
I  'will  slio'w  kindness  unto  Hanun,  the  son  of  Naliash, 
as  his  fatlier  showed  kindness  unto  me — It  is  probable 
that  this  was  the  Nahash  against  whom  Saul  waged  war 
at  Jabesh-gilead  (1  Samuel  11. 11).  David,  on  leaving  Gath, 
where  his  life  was  ^posed  to  danger,  found  an  asylum 
with  the  king  of  Moab;  and  as  Nahash,  king  of  the  Am- 
monites, was  his  nearest  neighbour,  it  may  be  that 
during  the  feud  between  Saul  and  David,  he,  through  en- 
mity to  the  former,  was  kind  and  hospitable  to  David. 
3.  the  princes  of  tlie  children  of  Ammou  said  unto 
Hanun— Their  suspicion  was  not  warranted  either  by 
any  overt  act  or  by 'any  cherislied  design  of  David;  it 
must  have  originated  in  their  knowledge  of  the  denun- 
ciations of  God's  law  against  them  (Deuteronomy  23.  3-6), 
and  of  David's  policy  in  steadfastly  adhering  to  it.  4. 
Hanun  took  David's  servants  and  shaved  off  the  one- 
half  of  their  beards— From  the  long  flowing  dress  of  the 
Hebrews  and  other  Orientals,  the  curtailment  of  their 
garments  must  have  given  them  an  aspect  of  gross  indeli- 
cacy and  ludicrousness.  Besides,  a  knowledge  of  the  ex- 
traordinary respect  and  value  which  has  always  been  at- 
tached, and  the  gross  insult  that  is  implied  in  any  indig- 
nity offered,  to  the  beard  in  the  East,  will  account  for  the 
shame  which  the  deputies  felt,  and  the  determined  spirit 
of  revenge  which  burst  out  in  all  Israel  on  learning  the 
outrage.  Two  instances  are  related  in  the  modern  history 
of  Persia,  of  similar  insults  by  kings  of  haughty  and  im- 
perious temper,  involving  the  nation  in  war ;  and  we 
need  not,  therefore,  be  surprised  that  David  vowed  re- 
venge for  this  wanton  and  public  outrage.  5.  Tarry  at 
Jericho — Or  in  the  neighbourhood,  after  crossing  the 
fords  of  the  Jordan. 

6-14.  The  Ammonites  Overcome.  6.  ^vlien  the  chil> 
dren  of  Amm on  sa^v  that  they  stank  before  David — To 
chastise  those  insolent  and  inhospitable  Ammonites,  who 
had  violated  the  common  law  of  nations,  David  sent  a 
large  army  under  the  command  of  Joab,  while  thej',  in- 
formed of  the  impending  attack,  made  energetic  prepara- 
tions to  repel  it  by  engaging  the  services  of  an  immense 
number  of  Syrian  mercenaries,  Beth-reliob — The  capi- 
tal of  the  loAV-lying  region  between  Lebanon  and  Anti- 
Lebanon.  Zoba — (see  on  ch.  8.  3).  of  King  Maacliah — 
His  territories  lay  on  the  other  side  of  Jordan,  near  Gilead 
(Deuteronomy  3. 14).  Isli-tob— t.  e.,  the  men  of  Tob— the 
place  of  Jephthah's  maraviding  adventures  (see  also  1 
Chronicles  19. 6 ;  Psalm  60.,  title).  As  the  Israelite  soldiers 
poured  into  the  Ammonite  territory,  that  people  met 
them  at  the  frontier  town  of  Medeba  (1  Chronicles  19.  7-9), 
the  native  troops  covering  the  city,  while  the  Syrian  mer- 
cenaries lay  at  some  distance  encamped  in  the  fields.  In 
making  the  attack,  Joab  divided  his  forces  into  two  sep- 
arate detachments— the  one  of  which,  under  the  command 
of  his  brother,  Abishai,  was  to  concentrate  its  attack  upon 
the  city,  while  he  himself  marched  against  the  over- 
whelming host  of  mercenary  auxiliaries.  It  was  a  just 
and  necessary  war  that  had  been  forced  on  Israel,  and 
they  could  hope  for  the  blessing  of  God  upon  their  arms. 
With  great  Judgment  the  battle  opened  against  the  mer- 
cenaries, who  could  not  stand  against  the  furious  onset  of 
Joab,  and  not  feeling  the  cause  their  own,  consulted  their 
safety  by  flight.    The  Ammonites,  who  had  piaced  their 


J)avid^s  Sin  with  Bath-sheba. 


2  SAMUEL  XI,  XIT. 


Nathan's  Parable. 


chief  dependence  upon  a  foreign  aid,  then  retreated  toen- 
trenc.i  tliemselves  within  the  wtills  of  the  town.  14.  So 
^l^oab  retiirned  and  came  to  Jenisnlcin— Probably  the 
Reason  was  too  far  advanced  for  entering  on  a  siege. 

15-19.  THE  Syrians  Defeated.  16.  Hadadczer  sent 
and  brouglit  out  the  Syrians  tUat  -were  beyond  tlie 
river— This  prince  had  enjoyed  a  breathing-time  after 
his  defeat  (ch.  8.  3),  and  alarmed  at  the  increasing  power 
and  greatness  of  David,  as  well  as  being  an  ally  of  the 
Ammonites,  levied  a  vast  army  not  only  in  Sja-ia,  but  in 
Mesopotamia,  to  invade  the  Hebrew  kingdom.  Shobach, 
his  general,  in  pursuance  of  this  design,  had  marched  his 
troops  as  far  as  Kelam,  a  border  town  of  eastern  Manas- 
seh,  when  David,  crossing  the  Jordan  by  forced  marches, 
widdenly  surprised,  defeated,  and  dispersed  them.  The 
resvilt  of  this  great  and  decisive  victory  was,  that  all  the 
petty  kingdoms  of  Syria  submitted  and  became  his  tribu- 
taries (see  on  1  Chronicles  19). 

CHAPTER  XI. 

Ver.  1.  Joah  Besieges  Rabbah.  1.  at  the  time  when 
Icings  go  forth  to  battle— The  return  of  spring  was  the 
usual  time  of  commencing  military  operations.  This  ex- 
pedition took  place  the  year  following  the  war  against 
the  Syrians ;  and  it  was  entered  upon  because  the  dis- 
aster of  the  former  campaign  having  fallen  chiefly  upon 
the  Syrian  mercenaries,  the  Ammonites  had  not  been 
punished  for  their  insult  to  the  ambassadors.  David 
sent  Joab  and  his  servants  .  .  .  they  destroyed  the 
dtlldren  of  Ainmon — The  powerful  army  that  Joab  com- 
manded ravaged  the  Ammonite  country,  and  committed 
great  havoc  both  on  the  people  and  their  property,  until 
having  reached  the  capital,  they  besieged  llabbah — "  Rab- 
bah "  denotes  a  great  city.  This  metropolis  of  the  Am- 
monites was  situated  in  the  mountainous  tract  of  Gilcad, 
not  far  from  the  source  of  the  Arnon.  Extensive  ruins 
are  still  found  on  its  site. 

2-12.  David  Commits  Adultery  with  Bath-sheba. 
$2.  It  came  to  pass  in  an  even-tide,  that  David  arose 
from  off  his  bed— The  Hebrews,  like  other  Orientals, 
rose  at  daybreak,  and  always  took  a  nap  during  the  heat 
of  the  day,  and  afterwards  they  lounged  in  the  cool  of  the 
evening  on  their  flat-roofed  terraces.  It  is  probable  that 
David  had  ascended  to  enjoy  the  open-air  refreshment 
earlier  than  usual.  3.  one  said— lit.,  he  said  to  himself, 
"Is  not  this  Bath-sheba?"  &c.  She  seems  to  have  been  a 
celebrated  beauty,  whose  renown  had  already  reached  the 
ears  of  David,  as  happens  in  the  East,  from  reports  carried 
by  the  women  from  harem,  to  harem.  Bath-sheba,  the 
daughter  of  Ellam— or  Ammiel  (1  Chronicles  3.  5),  one 
of  David's  worthies  (ch.  23.  34),  and  son  of  Ahithophel. 
4.  David  sent  messengers,  and  took  her — The  despotic 
kings  of  the  East,  when  they  take  a  fancy  for  a  woman, 
send  an  ofllcer  to  the  house  where  she  lives,  who  an- 
nounces it  to  be  the  royal  pleasure  she  should  remove  to 
the  palace.  An  apartment  is  there  assigned  to  her;  and  if 
she  is  made  queen,  the  monarch  orders  the  announce- 
ment to  be  made  that  he  has  made  choice  of  her  to  be 
queen.  Many  instances  in  modern  Oriental  history  show 
the  ease  and  despatch  with  which  such  secondary  marria- 
ges are  contracted,  and  a  new  beauty  added  to  the  royal 
seraglio.  But  David  had  to  make  a  promise,  or  rather  an 
express  stipulation,  to  Bath-sheba,  before  she  complied 
with  the  royal  will  (1  Kings  1.  13,  15,  17,  2S);  for  in  addition 
to  her  transcendent  beauty,  she  appears  to  have  been  a 
woman  of  superior  talents  and  address  in  obtaining  the 
object  of  her  ambition;  and  in  her  securing  that  her  son 
should  succeed  on  tlie  throne;  in  her  promptitude  to  give 
notice  of  her  pregnancy;  in  her  activity  in  defeating 
Adonljah's  natural  expectation  of  sncceedlng  to  the 
crown ;  in  her  dignity  as  the  king's  mother;— we  see  very 
strong  indications  of  the  ascendency  she  gained  and 
maintained  over  David,  who,  perhaps,  had  ample  leisure 
and  opportunity  to  discover  the  punishment  of  this  un- 
happy connection  In  more  ways  than  one.  [Taylor's 
Calmet.]  5.  the  woman  conceived,  and  sent  and 
told  David— Some  immediate   mea.sures  of  concealing 


their  sin  were  necessary,  as  well  for  the  king's  honour  as 
for  her  safety,  for  death  was  the  punishment  of  an  adul- 
teress (Leviticus  20.  10).  8.  David  said  to  Uriah,  GO 
do'tvn  to  thy  house- This  sudden  recall,  the  manner  of 
the  king,  his  frivolous  questions  (v.  7),  and  his  urgency 
for  Uriah  to  sleep  in  his  own  house,  probably  awakened 
suspicions  of  the  cause  of  this  procedure,  tliere  fol- 
lowed him  a  mess  of  meat  from  the  king — A  portion 
of  meat  from  the  royal  table,  sent  to  one's  own  house  or 
lodgings,  is  one  of  the  greatest  compliments  which  an 
Eastern  prince  can  pay.  9.  Bnt  Uriah  slept  at  the  door 
of  the  king's  house — It  is  customary  for  servants  to  sleep 
in  the  porch  or  long  gallery ;  and  the  guards  of  the  He- 
brew king^id  the  same.  Whatevv  his  secret  suspicions 
might  have  been,  Uriah's  refusal  to  indulge  in  the  enjoy- 
ment of  domestic  pleasure,  and  his  determination  to 
sleep  "at  the  door  of  the  king's  house,"  arose  (v.  11)  from 
a  high  and  honourable  sense  of  military  duty  and  pro- 
priety. But,  doubtless,  the  resolution  of  Uriah  was  over- 
ruled by  that  Providence  which  brings  good  out  of  evil, 
and  which  has  recorded  this  sad  episode  for  the  warning 
of  the  church. 

1-1-27.  Uriah  Slain.  14, 15.  David  wrote  a  letter  to 
Joab,  and  sent  it  by  the  hand  of  Uriah  .  .  .  Set  Uriah 
In  the  fore-front  of  the  hottest  battle  —  The  various 
arts  and  stratagems  by  which  the  king  tried  to  cajole 
Uriah,  till  at  last  he  resorted  to  the  horrid  crime  of  mur- 
der—the cold-blooded  cruelty  of  despatching  the  letter  by 
the  hands  of  the  gallant  but  much-wronged  soldier  him- 
self, the  enlistment  of  Joab  to  be  a  partaker  of  his  sin, 
the  heartless  affectation  of  mourning,  and  the  indecent 
haste  of  his  marriage  with  Bath-sheba,  have  loft  aa 
indelible  stain  upon  the  character  of  David,  and  ex- 
hibit a  painfully  humiliating  proof  of  the  awful  lengths 
to  which  the  best  of  men  may  go  when  they  want  the  re- 
straining grace  of  God. 

CHAPTER   XII. 

Ver.  1-6.  Nathan's  Parable.  1.  the  I^ord  sent 
IVathan  unto  David — The  use  of  parables  is  a  favourite 
style  of  speaking  amongst  Oriental  people,  especially  in 
the  conveyance  of  unwelcome  truth.  This  exquisitely 
pathetic  parable  was  founded  on  a  common  custom  of 
pastoral  people  who  have  pet  lambs,  which  they  bring  up 
with  their  children,  and  which  they  address  in  terms  of 
endearment.  The  atrocity  of  the  real,  however,  far  ex- 
ceeded that  of  the  fictitious  offence.  5.  the  man  that  hath 
done  this  thing  shall  surely  die — This  award  was  more 
severe  than  the  case  deserved,  or  than  was  warranted  by 
the  Divine  statute  (Exodus  22. 1).  The  sympathies  of  the 
king  had  been  deeply  enlisted,  his  indignation  aroused, 
but  his  conscience  was  still  asleep;  and  at  the  time  when 
he  was  most  fatally  indulgent  to  his  own  sins,  he  was 
most  ready  to  condemn  the  delinquencies  and  errors  of 
others. 

7-23.  He  Applies  it  to  David,  who  Confesses  His 
Sin,  and  is  Pardoned.  7.  Nathan  said  to  David,  Thou 
art  the  man  — Tliese  awful  words  pierced  his  heart, 
aroused  his  conscience,  and  brought  him  to  his  knees. 
The  sincerity  and  depth  of  his  penitent  sorrow  are 
evinced  by  the  Psalms  he  composed  [32. ;  51. ;  103].  He  was 
pardoned,  so  far  as  related  to  the  restoration  of  the  Di- 
vine favour.  But  as  from  his  high  character  for  piety,  and 
his  eminent  rank  in  society,  his  deplorable  fall  was  cal- 
culated to  do  great  Injury  to  the  cause  of  religion,  it  was 
necessary  that  God  should  testify  his  abhorrence  of  sin 
by  leaving  even  his  own  servant  to  reap  the  bitter  tem- 
poral fruits.  David  was  not  himself  doomed,  according  to 
his  own  view  of  wliat  justice  demanded  (r.  5) ;  but  he  had 
to  suffer  a  quadruple  expiation  in  the  successive  deaths 
of  four  sons,  besides  a  lengthened  train  of  other  evls.  S.  I 
gave  thre  thy  master's  house,  and  thy  master's  ^vlvcs 
—The  phraseology  means  nothing  more  than  that  God  In 
his  providence  had  given  David,  as  king  of  Israel,  every 
thing  that  was  Saul's.  The  history  furnishes  conclusive 
evidi'uce  that  he  never  actuall.v  married  any  of  the  wives 
of  Saul.    But  the  harem  of  the  preceding  king  belongs. 

201 


Rabbah  is  Taken. 


2  SAMUEL  XIII. 


Amnon  Defiles  Tamar. 


according  to  Oriental  notions,  as  a  part  of  the  regalia  to 
his  successor.  11.  I  -will  raise  up  evil  against  thee  out 
•f  tliine  o-wn  Itouse,  <fcc.— The  prophet  speaks  of  God 
threatening  to  do  what  He  only  permitted  to  be  done. 
The  fact  is,  that  David's  loss  of  character  by  the  discovery 
of  his  crimes,  tended,  in  the  natural  course  of  things,  to 
diminish  the  respect  of  his  family,  to  weaken  the  author- 
ity of  his  government,  and  to  encourage  the  prevalence 
of  i-any  disorders  throughout  his  kingdom.  15-33.  tlie 
liord  gtriiclt  tlie  child  .  .  .  and  it  was  very  sick— The 
first  visible  chastisement  inflicted  on  David  appeared  on 
the  person  of  that  child  which  was  the  evidence  and 
monument  of  his  guilt.  His  domestics  were  surprised  at 
his  conduct,  and  in  explanation  of  it,s  singularity,  it  is 
necessary  to  remark  that  the  custom  in  the  East  is  to 
leave  the  nearest  relative  of  a  deceased  person  to  the  full 
and  undisturbed  indulgence  of  his  grief,  till  on  tlie  third 
or  fourth  day  at  farthest  (John  11. 17),  the  other  relatives 
and  friends  visit  him,  Invite  him  to  eat,  lead  hira  to  a 
bath,  bring  him  a  change  of  dress,  which  is  necessary 
from  his  having  sat  or  lain  on  the  ground.  The  surprise 
of  David's  servants,  then,  who  had  seen  his  bitter  anguish 
while  the  child  was  sick,  arose  apparently  from  this,  that 
when  he  found  it  was  dead,  he  who  had  so  deeply  lamented 
arose  of  himself  from  the  earth,  without  waiting  for  their 
coming  about  him,  immediately  bathed  and  anointed 
himself.  Instead  of  appearing  as  a  mourner,  and  after 
worshiping  God  with  solemnity,  returned  to  his  wonted 
repast,  without  any  interposition  of  others. 

2i,  25.  Solomon  is  Born.  34.  Bath-slieba  .  .  .  bare  a 
son,  and  he  called  his  name  Solomon— t.  e.,  peaceable. 
But  Nathan  gave  him  the  name  of  Jedediah,  by  com- 
mand of  God,  or  perhaps  only  as  an  expression  of  God's 
love.  This  love  and  the  noble  gifts  with  which  he  was 
endowed,  considering  the  criminality  of  the  marriage 
from  which  he  sprang,  is  a  remarkable  instance  of  Divine 
goodness  and  grace. 

26-31.  Rabbah  is  Taken.  26.  Joah  fought  against 
Rabbah— The  time  during  which  this  siege  lasted,  since 
the  intercourse  with  Bath-sheba,  and  the  birth  of  at  least 
one  cliild,  if  not  two,  occurred  during  the  progress  of  it, 
probably  extended  over  two  years.  3T.  the  city  of 
wateiis— Rabbah,  like  Aroer,  was  divided  into  two  parts 
—one  the  lower  town,  insulated  by  the  winding  course 
of  the  Jabbok,  which  flowed  almost  round  it,  and  the 
upper  and  stronger  town,  called  the  royal  city.  "The 
first  was  taken  by  Joab,  but  the  honour  of  capturing  so 
strongly  a  fortified  place  as  the  other  was  an  honour  re- 
served for  the  king  himself."  38.  encamp  against  the 
city,  and  take  it— It  has  always  been  characteristic  of 
Oriental  despots  to  monopolize  military  honours;  and  as 
the  ancient  world  knew  nothing  of  the  modern  refine- 
ment of  kings  gaining  victories  by  their  generals,  so  Joab 
sent  for  David  to  command  the  final  assault  in  person. 
A  large  force  was  levied  for  the  purpose.  David  without 
much  difliculty  captured  the  royal  city,  and  obtained 
possession  of  its  immense  wealth,  lest  I  take  the  city, 
and  it  be  called  after  my  name— The  circumstance  of  a 
city  receiving  a  new  name  after  some  great  person,  as 
Alexandria,  Constantinople,  Hyderabad,  is  of  frequent 
occurrence  in  the  ancient  and  modern  history  of  tlie 
East.  30.  he  took  the  king's  cro^vii  from  off  Ills  head 
—While  the  treasures  of  the  city  were  given  as  plunder 
to  his  soldiers,  David  reserved  to  himself  the  crown, 
which  was  of  rarest  value.  Its  great  weight  makes  it 
probable  that  It  was  like  many  ancient  crowns,  not  worn, 
but  suspended  over  the  head,  or  fixed  on  a  canopy  on  the 
top  of  the  throne,  the  precious  stones — Hebrew,  stone — 
was  a  round  ball  composed  of  pearls  and  other  jewels, 
which  was  in  the  crown,  and  probably  taken  out  of  it  to 
be  inserted  in  David's  own  crown.  31.  he  brought  forth 
the  people,  and  put  them  under  saws,  &c.  This  ex- 
cessive severity  and  employment  of  tortures,  which  the 
Hebrews  on  no  other  occasion  are  recorded  to  have  prac- 
tised, was  an  act  of  retributive  Justice  on  a  people  who 
were  Infamous  for  their  cruelties  (1  Samuel  11.2;  Amos 
L13>. 

202 


CHAPTER   XIII. 

Ver.  1-5.  Amnon  Loves  Tamar.  1.  Tamar— Daughter 
of  David  by  Maachah  (ch.  3.  3).  3.  for  she  v»-a8  a  virgin 
— Unmarried  daughters  were  kept  in  close  seclusion  from 
the  company  of  men ;  no  strangers,  nor  even  their  rela- 
tives of  the  other  sex,  being  permitted  to  see  them  with- 
out the  presence  of  witnesses.  Of  course,  Amnon  must 
have  seen  Tamar,  for  he  had  conceived  a  violent  passion 
for  her,  wliich,  though  forbidden  by  the  law  (Leviticus 
18. 11),  yet  with  the  sanction  of  Abraham's  example  (Gen- 
esis 20. 12),  and  the  common  practice  in  neighbouring 
countries  for  princes  to  marry  their  half  sisters,  he  seems 
not  to  have  considered  an  improper  connection.  But  he 
had  no  means  of  making  it  known  to  her,  and  the  pain 
of  that  disappointment  preying  upon  his  mind  produced 
a  visible  change  in  his  appearance  and  health.  3.  Jona» 
dab,  t!ie  son  of  Shimeah— Or  Shammah  (1  Samuel  16.9). 
By  the  counsel  and  contrivance  of  this  scheming  cousin 
a  plan  was  devised  for  obtaining  an  unrestricted  inter- 
view with  the  object  of  his  attachment,  my  brother 
Absalom's  sister — In  Eastern  countries,  where  polygamy 
prevails,  the  girls  are  considered  to  be  under  the  special 
care  and  protection  of  their  uterine  brother,  who  is  the 
guardian  of  their  interests  and  their  honour,  even  more 
than  their  father  himself  (see  on  Genesis  34. 6-25). 

6-27.  He  Defiles  Her.  6.  Amnon  lay  do^vn,  and 
made  himself  sick— The  Orientals  are  great  adepts  in 
feigning  sickness,  whenever  they  have  any  object  to  ac- 
complish, let  Tamar  my  sister  come  and  make  me  a 
couple  of  cakes — To  the  king  Amnon  spoke  of  Tamar  as 
"his  sister,"  a  term  artfully  designed  to  hoodwink  his 
father;  and  the  request  appeared  so  natural,  the  delicate 
appetite  of  a  sick  man  requiring  to  be  humoured,  that 
the  king  promised  to  send  her.  The  cakes  seem  to  have 
been  a  kind  of  fancy  bread,  in  the  preparation  of  which 
Oriental  ladies  take  great  delight,  and  Tamar,  flattered 
by  the  invitation,  lost  no  time  in  rendering  the  required 
service  in  the  house  of  her  sick  brother.  13-14.  do  not 
force  me— The  remonstrances  and  .arguments  of  Tamar 
were  so  afTecting  and  so  strong,  that  had  not  Amnon  been 
violently  goaded  on  by  the  lustful  passion  of  which  he 
had  become  the  slave,  they  must  have  prevailed  with 
him  to  desist  from  his  infamous  purpose.  In  bidding 
him,  however,  "speak  to  the  king,  for  he  will  not  with- 
hold me  from  thee,"  it  is  probable  that  she  urged  this  as 
her  last  resource,  saying  any  thing  she  thought  would 
please  him,  in  order  to  escape  for  the  present  out  of  his 
hands.  15.  Then  Amnon  hated  her  exceedingly — It  is 
not  unusual  for  persons  instigated  by  violent  and  irregu- 
lar passions  to  go  from  one  extreme  to  another.  In  Am- 
non's  case  the  sudden  revulsion  is  easily  accounted  for; 
the  atrocity  of  his  conduct,  with  all  the  feelings  of  shame, 
remorse,  and  dread  of  exposure  and  punishment,  now 
burst  upon  his  mind,  rendering  the  presence  of  Tamar 
intolerably  painful  to  him.  IT.  bolt  tlie  door  after  her 
— The  street  door  of  houses  in  the  East  is  always  kept 
barred— the  bolts  being  of  wood.  In  the  great  mansions, 
where  a  porter  stands  at  the  outside,  this  precaution  ia 
dispensed  with;  and  the  circumstance,  therefore,  of  a 
prince  giving  an  order  so  unusual  shows  the  vehement 
perturbation  of  Amnon's  mind.  18.  a  garment  of  divers 
colours- As  embroidery  in  ancient  times  was  the  occu- 
pation or  pastime  of  ladies  of  tlie  highest  rank,  the  pos- 
session of  these  parti-coloured  garments  was  a  mark  of 
distinction ;  they  were  worn  exclusively  by  young  women 
of  royal  condition.  Since  the  art  of  manufacturing  cloth 
stufls  has  made  so  great  progress,  dresses  of  this  varie- 
gated description  are  more  common  in  the  East.  19. 
Tamar  put  ashes  on  Iier  head,  and  rent  her  garment 
of  divers  colours  .  .  .  laid  her  hand  on  her  head,  and 
went  on  crying— i.e.,  sobbing.  Oriental  manners  would 
probably  see  nothing  beyond  a  strong  sense  of  the  injury 
she  had  sustained,  if  Tamar  actually  rent  her  garments. 
Bat,  as  her  veil  is  not  mentioned,  it  is  probable  that 
Amnon  had  turned  her  out  of  doors  without  it,  and  she 
raised  her  hand  with  the  design  to  conceal  her  face.    By 


EASTERN  ARTICLES  OF  DRESS,  AND  OF  THE  TOILET, 


CROWNS    v\uUN   BY    ASSYRIAN   KINGS. 
From  Nimroiid  >nd  Kouyunjik.     i  Sam.  xii.  30< 


EGYPTIAN    AVIGS. 
Wilkinson. 


.-.NKI.KTS. 
Is.  iii.  16, 18,  M. 


EGYPTIAN    EAR-RINGS. 
From  Wilkinson.      Ex.  xxiii.  2. 


FRONTLETS   OR  PHYLACTEBIC8. 
Deut.  ti.  9. 


HEADS   OF   M0DER7I   ASIATICS   ORNAMENTED 
WITH    1I0RN.S. 
Lam.  ii.  3. 


ASSYRIAN    SANI>AI.S. 
From  Layar.1,  ii.  ■i34.     Gtn.  iviii,  4. 


Amnon  is  Slain,  and  Absalom  Fleeth, 


2  SAMUEL  XIV. 


Joab  Sent  to  Bring  Absalom  Home.  ■ 


these  signs,  especially  the  rending  of  her  dist'aguishing 
robe,  Absalom  at  once  conjectured  what  had  taken  place. 
Recommending  her  to  be  silent  about  it,  and  not  publish 
her  own  and  her  family's  dishonour,  he  took  no  notice 
of  it  to  Amnon.  But  all  the  while  he  was  in  secret 
"nursing  his  wratli  to  keep  it  warm,"  and  only  "biding 
his  time"  to  avenge  his  sister's  wrongs,  and  by  the  re- 
moval of  the  heir-apparent  perhaps  further  also  his  am- 
bitious designs.  HO.  So  Tamar  remained  desolate  In 
Her  brother  Absalom's  house— He  was  lier  natural  pro- 
tector, and  the  children  of  polygamists  lived  by  them- 
selves, as  if  they  constituted  different  families.  33.  Ab- 
salom Uad  sUeep-sliearers  In  Baal-liazor,  tvlilcli  Is  be- 
Hlde  Ephralm— A  sheep-shearing  feast  is  a  grand  occa- 
sion in  the  East.  Absalom  proposing  to  give  such  an 
entertainment  at  his  estate  in  Baal-hazor,  about  eight 
miles  north-east  of  Jerusalem,  near  a  town  called  Ephraim 
(Joshua  11. 10),  he  first  invited  tlie  king  and  his  court ;  but 
the  king  declining,  on  account  of  the  heavy  expense  to 
which  the  reception  of  royalty  would  subject  him,  Ab- 
salom then  limited  the  invitation  to  the  king's  sons, 
which  David  the  more  readily  agreed  to,  in  the  hope  that 
It  might  tend  to  the  promotion  of  brotherly  harmony 
and  union. 

28-36.  Amnon  is  Slain.  38.  Absalom  bad  commanded 
his  servants,  saying,  When  Amnon's  heart  is  merry 
-^vith  Tvlue  .  .  .  kill  him,  fear  not— On  a  preconcerted 
signal  from  their  master,  the  servants,  rushing  upon  Am- 
non, slew  him  at  the  table,  while  the  rest  of  the  brothers, 
horror-struck,  and  apprehending  a  general  massacre,  fled 
in  aflfrighted  haste  to  Jerusalem.  29.  Every  man  gat 
him  upon  his  mule  —  This  had  become  the  favourite 
equipage  of  the  great.  King  David  himself  had  a  state 
mule  (1  Kings  l.SS).  The  Syrian  mules  are,  in  activity, 
strength,  and  capabilities,  still  far  superior  to  ours.  30. 
tidings  came  to  David,  saying,  Absalom  hath  slain  all 
the  king's  sons — It  was  natural  that  in  the  consternation 
and  tumult  caused  by  so  atrocious  a  deed,  an  exaggerated 
report  should  reach  the  court,  whicli  was  plunged  into 
the  depths  of  grief  and  despair.  But  the  information  of 
Jonadab,  who  seems  to  have  been  privy  to  the  design,  and 
the  arrival  of  the  other  princes,  made  known  the  real  ex- 
tent of  the  catastrophe. 

37-39.  Absalom  Flees  to  Talsiai.  37.  Absalom  fled, 
and  %vent  to  Talmai— The  law  as  to  premeditated  mur- 
der (Numbers  35.  21)  gave  him  no  hope  of  remaining 
with  impunity  In  his  own  country;  the  cities  of  refuge 
could  alTord  him  no  sanctuary,  and  he  was  compelled  to 
leave  the  kingdom,  taking  refuge  at  the  court  of  Geshur, 
with  his  maternal  grandfather,  who  would,  doubtless,  ap- 
prove of  his  conduct. 

CHAPTER  XIV. 

Ver.  1-21.  JoAB  Instkucts  a  Woman  of  Tekoah.  3. 
Joab  sent  to  Tekoah,  and  fetched  a  wise  -woman — The 

king  was  strongly  attached  to  Absalom;  and  liaving  now 
got  over  his  sorrow  for  the  violent  death  of  Amnon,  was 
desirous  of  again  enjoying  the  society  of  his  favourite 
son,  who  had  now  been  three  long  years  absent.  But  a 
dread  of  public  opinion  and  a  regard  to  tlae  public  inter- 
ests made  him  hesitate  about  recalling  or  pardoning  his 
guilty  son;  and  Joab,  whose  discerning  mind  perceived 
this  struggle  between  parental  afTeetion  and  royal  duty, 
devised  a  plan  for  relieving  the  scruples,  and,  at  the  same 
time,  gratifying  the  wishes,  of  his  master.  Having  pro- 
cured a  countrywoman  of  superior  intelligence  and  ad- 
dress, he  directed  her  to  seek  an  audience  of  the  king,  and 
by  soliciting  his  royal  interposition  in  the  settlement  of 
a  domestic  grievance,  convinced  him  that  the  life  of  a 
murderer  might  in  some  cases  be  saved.  Tekoah  was 
about  twelve  miles  south  of  Jerusalem,  and  six  south  of 
Bethlehem;  and  the  design  of  bringing  a  woman  from 
such  a  distance  was  to  prevent  either  the  petitioner  being 
known,  or  the  truth  of  her  story  easily  investigated.  Her 
speech  was  in  the  form  of  a  parable— the  circumstances — 
the  language — the  manner— well  suited  to  the  occasion, 
represented  a  case  as  like  David's  as  it  was  policy  to  make 


it,  so  as  not  to  be  prematurely  discovered.  Having  got 
the  king  pledged,  she  avowed  it  to  be  her  design  to  satisfy 
the  royal  conscience,  that  in  pardoning  Absalom  he  was 
doing  nothing  more  than  he  would  have  done  in  the  case 
of  a  stranger,  where  there  could  be  no  Imputation  of  par- 
tiality. The  device  succeeded;  David  traced  its  origin  to 
Joab;  and,  secretly  pleased  at  obtaining  the  judgment  of 
that  rough,  but  generally  sound-thinking  soldier,  com- 
missioned him  to  repair  to  Geshur  and  bring  home  his 
exiled  son.  7.  they  shall  quench  my  coal  >«-hich  is 
left-The  life  of  man  is  compared  in  Scripture  to  a  light. 
To  quench,  the  light  of  Israel  (ch.  21. 17)  is  to  destroy  the 
king's  life ;  to  ordain  a  lamp  for  any  one  (Psalm  132. 17)  is 
to  grant  him  posterity;  to  quench  a  coal  signifies  here 
the  extinction  of  this  woman's  only  remaining  hope  that 
the  name  and  family  of  her  husband  would  be  preserved. 
The  figure  is  a  beautiful  one;  a  coal  live,  but  lying  under 
a  heap  of  embers— all  that  she  had  to  rekindle  her  fire- 
to  light  her  lamp  in  Israel.  9.  the  woman  said  .  .  .  O 
king,  the  iniquity  be  on  me— i.  e.,  the  iniquity  of  arrest- 
ing the  course  of  justice  and  pardoning  a  homicide,  whom 
the  Goel  was  bound  to  slay  wherever  he  might  find  him, 
unless  in  a  city  of  refuge.  This  was  exceeding  the  royal 
prerogative,  and  acting  in  the  character  of  an  absolute 
monarch.  The  woman's  language  refers  to  a  common 
precaution  taken  by  the  Hebrew  judges  and  magistrates, 
solemnly  to  transfer  from  themselves  the  responsibility 
of  the  blood  they  doomed  to  be  shed,  either  to  the  accusers 
or  the  criminals  (ch.  1. 16;  3.28);  and  sometimes  the  ac- 
cusers took  it  upon  themselves  (Matthew  27.  25).  13-17. 
Wherefore,  then,  liast  thou  thought  such  a  thing 
against  the  people  of  God,  &c. — Her  argument  maj'  be 
madeclear  in  the  following  paraphrase :— You  havegranted 
me  the  pardon  of  a  son  who  had  slain  his  brother,  and  yet 
you  will  not  grant  to  your  subjects  the  restoration  of  Ab- 
salom, whose  criminality  is  not  greater  than  my  son's, 
since  he  killed  his  brother  in  similar  circumstances  of 
provocation.  Absalom  has  reason  to  complain  that  he  is 
treated  by  his  own  father  more  sternly  and  severely  than 
the  meanest  subject  in  the  realm;  and  the  whole  nation 
will  have  cause  for  saying  that  the  king  shows  more  at- 
tention to  the  petition  of  a  humble  woman  than  to  the 
wishes  and  desires  of  a  whole  kingdom.  The  death  of  my 
son  is  a  private  loss  to  my  family,  while  the  preservation 
of  Absalom  is  the  common  interest  of  all  Israel,  who  now 
look  to  him  as  your  successor  on  the  throne. 

22-33.  Joab  Brings  Absalom  to  Jerusalem.  23. 
To-day  thy  servant  kno-weth  that  I  have  found  grace 
in  thy  sight — Joab  betrays  not  a  little  selfishness  amid 
his  professions  of  joy  at  this  act  of  grace  to  Absalom,  and 
flattered  himself  that  he  now  brought  both  father  and  son 
under  lasting  obligations.  In  considering  this  act  of 
David,  many  extenuating  circumstances  maybe  urged  in 
favour  of  it ;  the  provocation  given  to  Absalom ;  his  being 
now  in  a  country  wliere  justice  could  not  overtake  him; 
the  risk  of  his  imbibing  a  love  for  heathen  principles  and 
•worship;  thesafety  and  interests  of  the  Hebrew  kingdom; 
together  with  the  strong  predilection  of  the  Hebrew  peo- 
ple for  Absalom,  as  represented  by  the  stratagem  of  Joab ; 
these  considerations  form  a  plausible  apology  for  David's 
grant  of  pardon  to  his  bloodstained  son.  But,  in  grant- 
ing this  pardon,  he  was  acting  in  the  character  of  an  Ori- 
ental despot  rather  than  a  constitutional  king  of  Israel. 
The  feelings  of  the  father  triumphed  over  the  duty  of  the 
king,  who,  as  the  supreme  magistrate,  was  bound  to  ex- 
ecute Impartial  justice  on  every  murderer,  by  the  express 
law  of  God  (Genesis  9.  6;  Numbers  35.30,  31),  which  he  had 
no  power  to  dispense  with  (Deuteronomy  18.18;  Josliua 
1.8;  1  Samuel  10.25).  35.  But  in  all  Israel  there  was 
none  to  he  so  much  praised  as  Absalom  for  his  beauty 
—This  extraordinary  popularity  arose  not  only  from  liia 
high  spirit  and  courtly  manners,  but  from  his  uncom- 
monly handsome  appearance — one  distinguished  feature 
of  which,  seemingly  an  object  of  otreat  admiration,  was  a 
profusion  of  l^eautlful  hair.  Its  extraordinary  luxuriance 
compelled  him  to  cut  it  "at  every  year's  end;"  lit.,  "at 
times,"  "from  time  to  time,"  when  it  was  found  to  weigh 
200  shekels— equal  to  H2  oz.  troy;  but  as  "the  weight  waa 

203 


Absalom  Steeds  the  Hearts  of  IsraeL 


2  SAMUEL  XV,  XVI. 


David  Flees  from  Jerusalem, 


after  the  king's  shekel,"  which  was  less  than  the  common 
Bhekel,  the  rate  has  been  reduced  as  low  as  3  lbs.  2  oz. 
[BocHAKT],  and  even  less  by  others.  38.  So  Absalom 
dwelt  two  full  years  In  Jerusalem,  and  sa^tv  not  tlie 
Icing's  face — Whatever  error  David  committed  in  author- 
izing the  recall  of  Absalom,  he  displayed  great  prudence 
and  command  over  his  feelings  afterwards— for  his  son 
was  not  admitted  into  his  father's  presence,  but  was  con- 
fined to  his  own  house,  and  the  society  of  his  own  family. 
This  slight  severity  was  designed  to  bring  him  to  sincere 
repentance,  on  perceiving  that  his  fatlier  had  not  fully 
pardoned  him,  as  well  as  to  convince  the  people  of  David's 
abliorrence  of  his  crime.  Not  being  allowed  to  appear  at 
court,  or  to  adopt  any  state,  the  courtiers  liept  aloof;  even 
his  cousin  did  not  deem  it  prudent  to  go  into  his  society. 
For  two  full  years  his  liberty  was  more  restricted,  and  his 
life  more  apart  from  his  countrymen  while  living  in  Jeru- 
salem, than  inGeshur;  and  he  might  have  continued  in 
this  disgrace  longer,  had  he  not,  by  a  violent  expedient, 
determined  («.  30)  to  force  his  case  on  the  attention  of 
Joab,  through  whose  kind  and  powerful  influence  a  full 
reconciliation  was  effected  between  him  and  his  father. 

CHAPTER    XV. 

Ver.  1-9.  Absalom  Steals  the  Hearts  of  Israel.  1. 
Absalom  prepared  him  cliariots  and  horses,  and  tifty 
men  to  run  before  Iiim — This  was  assuming  the  state  and 
equipage  of  a  prince.  The  royal  guards,  called  runners, 
avaut-couriers,  amounted  to  flftj^  (1  Kings  1. 5).  The  char- 
iot, as  the  Hebrew  indicates,  was  of  a  magnificent  style ; 
and  the  horses,  a  novelty  ainong  the  Hebrew  people,  only 
Introduced  in  that  age  as  an  appendage  of  royalty  (Psalm 
32. 9;  60. 12),  formed  a  splendid  retinue,  Avhicli  would  make 
him  "the  observed  of  all  observers."  3.  Absalom  rose 
up  early,  and  stood  before  tUe  way  of  the  gate — Public 
business  in  the  East  is  always  transacted  early  in  tlie 
morning — tlie  kings  sitting  an  hour  or  more  to  hear  causes 
or  receive  petitions,  in  a  court  held  anciently,  and  in  many 
places  still,  in  the  open  air  at  the  city  gatcwaj' ;  so  that,  as 
those  whose  circumstances  led  them  to  wait  on  King  Da- 
vid required  to  be  in  attendance  on  his  morning  levees, 
Absalom  had  to  rise  up  early  and  stand  beside  tlie  way  of 
the  gate.  Through  the  growing  infirmities  of  age,  or  the 
occupation  of  his  government  with  foreign  wars,  many 
private  causes  had  long  lain  undecided,  and  a  deep  feeling 
of  discontent  prevailed  amongst  the  people.  This  dissat- 
isfaction was  artfully  fomented  by  Absalom,  who  ad- 
dressed himself  to  the  various  suitors,  and  after  briefly 
hearing  their  tale,  gratified  every  one  with  a  favourable 
opinion  of  his  case.  Studiously  concealing  his  ambitious 
designs,  he  expressed  a  wish  to  be  invested  M'ith  ofticial 
power,  onl5'  that  he  might  accelerate  the  course  of  justice 
and  advance  the  public  interests.  His  professions  had  an 
air  of  extraordinary  generosity  and  disinterestedness; 
and,  together  with  his  fawning  arts  in  lavishing  civilities 
on  all,  made  him  a  popular  favourite.  Thus,  by  forcing  a 
contrast  between  his  own  display  of  public  spirit  and  the 
dilatory  proceedings  of  the  court,  he  created  a  growing 
disgust  with  his  father's  government,  as  weak,  careless, 
or  corrupt,  and  seduced  the  affections  of  the  multitude, 
who  neither  penetrated  tlie  motive  nor  foresaw  the  ten- 
dency of  his  conduct.  7.  after  forty  years— It  is  gene- 
rally admitted  that  an  error  has  here  crept  into  the  text, 
and  that  instead  of  forty,  we  should  rend  with  the  Syriac 
and  Arabic  versions,  and  Josephus,  "four  years"— i.e., 
after  Absalom's  return  to  Jerusalem,  and  his  beginning  to 
practice  the  base  arts  of  gaining  popularity,  my  vo-»v 
■wliich  I  have  vo>ved  unto  the  Lord— During  his  exile 
In  Geshur ;  and  the  purport  of  it  was,  that  whenever  God's 
providence  should  pave  the  way  for  his  re-establishment 
In  Jerusalem,  he  would  offer  a  sacrifice  of  thanksgiving. 
Hebron  was  the  spot  selected  for  the  performance  of  this 
vow,  ostensibly  as  being  his  native  place  (ch.  3.3),  and  a 
famous  high  place,  wheresacrifices  were  frequently  offered 
before  the  temple  was  built;  but  really  as  being  in  many 
respects  the  most  suitable  for  the  commencement  of  his 
rebellious  enterprise.  David,  who  always  encouraged 
204 


piety,  and  desired  to  see  religious  engagements  punctually 
performed,  gave  his  consent  and  his  blessing. 

10-12.  He  Forms  a  Conspiracy.  10.  Absalom  sent  spies 
throughout  all  the  tribes  of  Israel— These  emissaries 
were  to  sound  the  inclination  of  the  people,  to  further 
the  interests  of  Absalom,  and  exhort  all  the  adherents  of 
his  party  to  be  in  readiness  to  join  his  standard  as  soon  as 
they  sliould  hear  that  he  had  been  proclaimed  king.  As 
the  summons  was  to  be  made  by  the  sound  of  trumpets, 
it  is  probable  that  care  had  been  taken  to  have  trumpeters 
stationed  on  the  heights,  and  at  convenient  stations — a 
mode  of  announcement  thati  would  soon  spread  the  news 
over  all  the  country-  of  his  inauguration  to  the  throne. 
11.  witli  Absalom  went  two  hundred  men  that  ■were 
called— From  their  quality,  reputation,  and  high  stand- 
ing, such  as  would  create  the  impression  that  the  king 
patronized  the  movement,  and,  being  aged  and  infirm, 
was  willing  to  adopt  his  eldest  and  noblest  son  to  divide 
with  him  the  cares  and  honours  of  government.  12.  Ab- 
salom sent  for  Ahithophel— who  he  knew  was  ready  to 
join  the  revolt,  through  disgust  and  revenge,  as  Jewish 
writers  assert,  at  David's  conduct  towards  Bath-sheba, 
who  was  his  grand-daughter.  Glloh — Near  Hebron,  the 
conspiracy -was  strong — The  rapid  accession  of  one  place 
after  another  in  all  parts  of  the  kingdom  to  the  party  of 
the  insurgents,  shows  thatdeep  and  geweral  dissatisfaction 
existed  at  this  time  against  the  person  and  government 
of  David.  The  remnant  of  Saul's  partisans— the  unhappy 
affair  of  Bath-sheba  —  the  overbearing  insolence  and 
crimes  of  Joab— negligence  and  obstruction  in  the  admin- 
istration of  justice,  were  some  of  the  principal  causes  that 
contributed  to  the  success  of  this  widespread  Insurrection. 

13-37.  David  Flees  FROM  Jerusalem.  14.  David  said, 
Arise,  and  let  us  flee — David,  anxious  for  the  preserva- 
tion of  the  city  which  he  had  beautified,  and  confiding  in 
a  greater  support  throughout  thp  country,  wisely  resolved 
on  leaving  Jerusalem.  18.  all  the  Gittites,  six  hundred 
men— These  were  a  bodj'  of  foreign  guards,  natives  of  Gath, 
whom  David,  when  in  the  country  of  the  Philistines,  had 
enlisted  in  his  service,  and  kept  around  his  person.  Ad- 
dressing their  commander,  Ittai,  he  made  a  searching 
trial  of  their  fidelity  in  bidding  them(i'.  19)  abide  with  the 
new  king.  23.  the  broolc  ICidi-on — A  winter  torrent  that 
flows  through  the  valley  between  the  city  and  the  eastern 
side  of  the  Mount  of  Olives.  34-.  Zadok  and  all  the  I^e- 
vites  bearing  the  ark — Knowing  the  strong  religious 
feelings  of  the  aged  king,  thej''  brought  it  to  accompany 
hini  in  his  distress.  But  as  he  could  not  doubt  that  both 
the  ark  and  their  sacred  office  would  exempt  them  from 
the  attacks  of  the  rebels,  he  sent  them  back  with  it — not 
only  that  they  might  not  be  exposed  to  the  perils  of  un- 
certain wandering— for  he  seems  to  place  more  confidence 
In  the  symbol  of  the  Divine  presence  than  in  God  Him- 
self—but that,  by  remaining  in  Jerusalem,  they  might 
render  him  greater  service  by  watching  the  enemy's  move- 
ments. 30.  David  went  up  by  the  ascent  of  Mount 
Olivet- The  same  pathway  over  that  mount  has  been  fol- 
lowed ever  since  that  memorable  day.  had  his  head 
covered— with  a  mourning  wrapper.  The  humility  and 
resignation  of  David  marked  strongly  his  sanctified  spirit, 
induced  by  contrition  for  his  transgressions.  He  had 
fallen,  but  it  was  the  fall  of  the  upright;  and  he  rose 
again,  submitting  himself  meekly  in  the  mean  time  to  the 
will  of  God.  [Chalmers.]  31.  David  said.  Turn,  O  Lord, 
the  counsel  of  Ahitliophel- This  senator  being  the  main- 
stay of  the  conspiracy.  33.  wlien  David  -was  come  to 
the  top  of  tlic  mount,  where  he  worshipped — Looking 
towards  Jerusalem,  where  were  the  ark  and  tabernacle. 
Hushai  the  Archite— A  native  of  Archi,  on  the  frontiers 
of  Benjamin  and  Ephraim  (Joshua  10.  2).  Comparing  the 
prayer  against  Ahithophel  with  the  counsel  to  Hushai, 
we  see  how  strongly  a  spirit  of  fervent  piety  was  com- 
bined in  his  character  with  the  devices  of  an  active  and 
far-seeing  policy. 

CHAPTER    XVI. 
Ver.  1-4.    ZiBA,  by  False  Suggestions,  Claims  His 
Master's  Inheritance.    1.  Zlba  the  servant  of  Mephi- 


Shimei  Curses  David. 


2  SAMUEL  XVII. 


AhithopheVs  Counad  Overthrovm. 


bosheth  met  Wm— This  crafty  man,  anticipating  tlie  cer- 
tain failure  of  Absalom's  conspiracy,  took  steps  to  pre- 
pare for  his  future  advancement  on  the  restoration  of  tlie 
king,  a  Jjottle  of -^vine— A  large  goat-sltin  vessel.  Its 
size  made  the  supply  of  wine  proportioned  to  tlie  rest  of 
his  present.  3.  TUe  asses  be  for  tJ»c  king's  lioiiseliolil 
to  »lde  on— The  royal  fugitives  were  moving  on  foot,  not 
from  inability  to  procure  conveyances,  but  as  being  suit- 
able to  their  present  state  of  humiliation  and  penitence. 
3.  To-day  sliall  tlie  Iiouse  of  Israel  restore  tlie  king- 
dom of  my  fatliei'— Such  a  hope  miglit  not  unnaturally 
arise  at  this  period  of  civil  distraction,  that  the  family  of 
David  would  destroy  themselves  by  their  mutual  broils, 
and  tlie  people  reinstate  the  old  dynasty.  There  was  an 
air  of  plausibility  in  Ziba's  story.  Many,  on  whom  the 
king  had  conferred  favours,  were  now  deserting  him ;  no 
wonder,  therefore,  that  in  the  excitement  of  momentary 
feeling,  believing,  on  the  report  of  a  slanderer,  Mephibo- 
Bheth  to  be  among  the  number,  he  pronounced  a  rash  and 
unrighteous  judgment  by  which  a  great  injury  was 
inflicted  on  the  character  and  interests  of  a  devoted 
friend. 

5-19.  Shimei  Cueses  David.  5.  When  King  David 
came  to  Balmrlm — A  city  of  Benjamin  (ch.  3.  lU;  19.  IG). 
It  is,  however,  only  the  confines  of  the  district  that  are 
here  meant.  Slilmel,  a  man  of  the  family  of  Saul — Tlie 
misfortune  of  his  family,  and  the  occupation  by  David  of 
what  they  considered  their  rightful  possessions,  afforded 
a  natural,  if  not  a  justifiable  cause  for  this  ebullition  of 
rude  insults  and  violence.  He  upbraided  David  as  an 
ambitious  usurper,  and  charged  him,  as  one  wliose  mis- 
deeds had  recoiled  upon  his  own  head,  to  surrender  a 
throne  to  which  he  was  not  entitled.  His  language  was 
that  of  a  man  Incensed  by  the  wrongs  that  he  conceived 
had  been  done  to  his  house.  David  was  guiltless  of  the 
crime  of  which  Shimei  accused  him ;  but  his  conscience 
reminded  him  of  other  flagrant  Iniquities,  and  he,  tliere- 
fore,  regarded  the  cursing  of  this  man  as  a  chastisement 
from  heaven.  His  answer  to  Abishai's  proposal  evinced 
the  spirit  of  deep  and  humble  resignation— the  spirit  of  a 
man  who  watched  the  course  of  Pi-ovldence,  and  acknow- 
ledged Shimei  as  the  Instrument  of  God's  chastening 
hand.  One  thing  is  remarkalile,  that  he  acted  more  inde- 
pendently of  the  sons  of  Zeruiah  in  this  season  of  great 
distress  than  he  could  often  muster  courage  to  do  in  the 
days  of  his  prosperity  and  power.  13.  threw  stones  at 
him— As  a  mark  of  contempt  and  insult,  cast  tlnst- As 
If  to  add  Insult  to  injury,  clouds  of  dust  were  thrown  by 
tills  disloyal  subject  in  the  path  of  his  unfortunate  sove- 
reign, ■went  along  the  hill's  side  over  against  him — As 
he  descended  the  rough  road  on  the  eastern  side  of  the 
Mount  of  Olives,  "went  along  the  side"— ii<.,  the  rib  of 
the  hill.  14-.  refreshed  themselves  there — i.  e.,  in  the 
city  of  Bahurlm.  15-19.  Hushai  said  wiito  Absalom, 
God  save  the  king— Hushai's  devotion  to  David  was  so 
well  known,  that  his  presence  in  the  camp  of  the  conspir- 
ators excited  great  surprise.  Trofessing,  however,  with 
great  address,  to  consider  it  his  duty  to  support  the  cause 
which  the  course  of  Providence  and  the  national  will 
had  seemingly  decreed  should  triumph,  and  urging  his 
friendship  for  the  father  as  a  ground  of  confidence  in  his 
fldelity  to  the  son,  he  persuaded  Absalom  of  his  sin- 
cerity, and  was  admitted  amongst  the  councillors  of  the 
new  king. 

20-25.  AHITHOPHEL'S  CoUNSEIi.  20.  Give  counsel 
among  you  what  ive  shall  do — Tills  is  the  first  cabinet 
council  on  record,  although  the  deference  paid  to  Ahitho- 
phel  gave  him  the  entire  direction  of  the  proceedings. 
21.  Ahithophel  said  unto  Absalom— This  councillor  saw 
that  now  the  die  was  cast;  half  measures  would  be  inex- 
pedient; and  to  cut  oft"  all  possibility  of  reconciliation 
between  the  king  and  his  rebellious  son,  gave  this  atro- 
cious advice  regarding  the  treatment  of  the  royal  women 
who  had  been  left  In  charge  of  the  palace.  Women  being 
held  sacred,  are  generally  left  Inviolate  in  the  casualties 
of  war.  The  history  of  the  East  affords  only  one  parallel 
to  this  infamous  outrage  of  Absalom, 


CHAPTER    XVII. 

Ver.  1-14.    AniTHOPHEL's  Counsel  Ovekthkown  by 
Htjshai.    1.  Moreover  Ahithophel  said  unto  Absalom 

— The  recommendation  to  take  prompt  and  decisive 
measures  before  tlie  royalist  forces  could  be  collected  and 
arranged,  evinced  the  deep  political  sagacity  of  tliis  coun- 
cillor. The  adoption  of  his  advice  would  have  extin- 
guished the  cause  of  David;  and  it  aflbrds  a  dreadful 
proof  of  tlie  extremities  to  which  the  heartless  prince 
was,  to  secure  his  ambitious  objects,  prepared  to  go,  tliat 
the  parricidal  counsel  "pleased  Absalom  well,  and  all  the 
elders  of  Israel."  It  was  happily  overruled,  however,  by 
the  address  of  Hushai,  who  saw  the  imminent  danger  to 
whicli  it  would  expose  the  king  and  the  royal  cause.  He 
dwelt  upon  the  warlike  character  and  military  experience 
of  the  old  king— represented  him  and  his  adiierents  as 
mighty  men,  who  would  fight  with  desperation;  and 
who,  most  probably,  secured  in  some  stronghold,  would 
be  beyond  reach,  while  the  smallest  loss  of  Absalom's 
men  at  the  outset  might  be  fatal  to  the  success  of  the  con- 
spiracy. But  his  dexterity  was  chiefiy  displayed  in  that 
part  of  his  counsel  which  recommended  a  general  levy 
throughout  the  country ;  and  that  Absalom  should  take 
command  of  it  in  person— thereby  flattering  at  once  the 
pride  and  ambition  of  the  usurper.  The  bait  was  caught 
by  the  vainglorious  and  wicked  prince,  lii.  we  will 
light  iipon  him  as  the  dew^  falleth  upon  the  ground- 
No  image  could  have  symbolized  the  sudden  onset  of  an 
enemy  so  graphically  to  an  Oriental  mind  as  the  silent, 
irresistible,  and  rapid  descent  of  this  natural  moisture  on 
every  field  and  blade  of  grass.  13.  all  Israel  shall  bring 
ropes  to  that  city- In  besieging  a  town,  hooks  or  cranes 
were  often  thrown  upon  the  walls  or  turrets,  by  which, 
with  ropes  attached  to  them,  the  besiegers,  uniting  all 
their  force,  pulled  down  the  fortifications  in  a  mass  of 
ruins.  14.  Tlie  counsel  of  Hushai  is  better  tlian  the 
counsel  of  Ahitliophel— The  reasons  specified  being  ex- 
tremely plausible,  and  expressed  in  the  strong  hyperbol- 
ical language  suited  to  dazzle  an  Oriental  imagination, 
the  council  declared  in  favour  of  Hushai's  advice;  and 
tlieir  resolution  was  the  immediate  cause  of  the  discom- 
fiture of  the  rebellion,  although  the  council  itself  was 
only  a  link  in  the  chain  of  causation  held  by  the  control- 
ling hand  of  the  Lord.  • 

15-22.  Secret  Intelligence  Sent  to  David.  1G.  send 
quickly,  and  tell  David— Apparently  doubting  that  his 
advice  would  be  followed,  Hushai  ordered  secret  intelli- 
gence to  be  conveyed  to  David  of  all  that  transpired,  with 
an  urgent  recommendation  to  cross  the  Jordan  -without  a 
moment's  delay,  lest  Ahithophel's  address  and  influence 
might  produce  a  change  on  the  prince's  mind,  and  an  im- 
mediate pursuit  be  determined  on.  IT.  by  En-rogcl— 
The  fuller's  well  in  the  neighbourhood  of  Jerusalem,  be- 
low the  junction  of  the  valley  of  Hinnoni  witli  that  of 
Jehoshaphat.  18.  and  came  to  a  man's  house  In 
Bahurim,  whicli  had  a  well  in  his  court- The  court 
was  that  of  the  house,  and  the  well  an  empty  cistern.  All 
the  houses  of  the  better  class  are  furnished  with  such 
reservoirs.  Nothing  could  more  easily  happen  than  that 
one  of  these  wells,  in  consequence  of  a  deficiency  of 
water,  should  become  dry ;  and  it  would  then  answer  as  a 
place  of  retreat,  such  as  David's  friends  found  in  the 
man's  house  at  Bahurim.  The  spreading  of  a  covering 
over  the  well's  mouth  for  the  di-yingof  corn  is  a  common 
practice. 

23-29.  Ahithophel  Hangs  Himself.  a3.  when  Ahith- 
ophel saw  that  his  counsel  -was  not  follotved— His 
vanity  was  wounded,  his  pride  mortified  on  finding  tiiat 
his  ascendency  was  gone;  but  that  chagrin  was  aggra- 
vated by  other  feelings— a  painful  conviction  that  through 
the  delay  which  had  been  resolved  on,  the  cause  of  Alisa- 
lom  was  lost.  Hastening  home,  therefore,  lie  arranged 
his  private  alfairs,  and  knowing  ihat  the  storm  of  retri- 
butive vengeance  would  fall  chiefiy  upon  him  as  the  in- 
stigator and  prop  of  the  rebellion,  he  hanged  lilniself.  It 
may  be  remarked  that  the  Israelites  did  not,  at  that  tiiuo. 

205 


DavicPs  Charge  Respeding  Absalom, 


2  SAMUEL  XVIII. 


but  who  is  Slain  by  Jout, 


refuse  the  rites  of  sepulture  even  to  those  who  died  by 
their  own  hands.  He  had  an  imitator  in  Judas,  who  re- 
sembled him  in  his  treason,  as  well  as  in  his  infamous 
end.  iJ*.  Then  David  came  to  JUahanaini — In  the  high 
eastern  country  of  Gilead,  the  seat  of  Ish-bosheth's  gov- 
ernment. Absalom  passed  over  Jordan — It  is  not  said 
how  long  an  interval  elapsed,  but  there  must  have  been 
Buffieicnt  time  to  malce  the  intended  levy  throughout  the 
kingdom,  as.  Amasa— By  the  genealogy  it  appears  that 
tills  captain  stood  in  the  same  relation  to  David  as  Joab, 
botli  being  his  nephews.  Of  course,  Amasa  was  Absa- 
lom's cousin,  and  though  himself  an  Israelite,  his  father 
was  an  Ishmaelite  (1  Chronicles  2. 17).  Nahash  is  thought 
by  some  to  be  another  name  of  Jesse,  or  according  to 
others,  the  name  of  Jesse's  wife.  !J7.  wUeii  David  -tvas 
come  to  MaEianaim— The  necessities  of  the  king  and  his 
followers  were  hospitably  ministered  to  by  three  chiefs, 
whose  generous  loyalty  is  recorded  with  honour  in  the 
Bacred  narrative.  Sliobl— Must  have  been  brother  of 
Hanun.  Disapproving,  probably,  of  that  young  king's 
outrage  upon  the  Israelite  ambassadors,  he  had  been 
made  governor  of  Ammon  by  David  on  tlie  conquest  of 
that  country.  Machlr— (See  ch.  9.  4.)  Supposed  by  some 
to  have  been  brother  of  Eath-sheba,  and  Barzillai,  a 
wealthy  old  grandee,  whose  great  age  and  infirmities 
made  his  loyal  devotion  to  the  distressed  monarch  pecu- 
liarly affecting.  The  supplies  they  brought— which,  besides 
beds  for  the  weary  consisted  of  the  staple  produce  of 
their  rich  lands  and  pastures,  may  be  classified  as  fol- 
lows :  eatables— wheat,  barley,  flour,  beans,  lentiles,  sheep, 
and  cheese;  drinkables— "honey  and  butter"  or  cream, 
which,  being  mixed  together,  form  a  thin  diluted  bev- 
erage, light,  cool,  and  refresliing.  Being  considered  a 
luxurious  refreshment  (Song  4. 11),  the  supply  of  it  shows 
the  high  respect  that  was  paid  to  David  by  his  loyal  and 
faithful  subjects  at  Mahanaim.  29.  1m  tlie  wilderness- 
Spread  out  beyond  the  cultivated  table-lands  into  the 
steppes  of  Hauran. 

CHAPTER    XVIII. 

Ver.  1^  David  Reviewing  the  Armies.  1.  David 
numbered  tiie  people  tliat  -were  Tvltli  I»lm — Tlie  liardy 
mountaineers  of  Gilead  came  in  great  numbers  at  the 
call  of  their  chieftains,  so  that,  althougli  without  money 
to  pay  any  troops,  David  soon  found  himself  at  the  head 
of  a  considerable  array,  A  pitched  battle  was  now  in- 
evitable. But  so  much  depending  on  the  life  of  the  king, 
he  was  not  allowed  to  take  the  field  in  person ;  and 
therefore  divided  his  forces  into  tln-ee  detachments  under 
Joab,  Abishai,  and  Ittai,  the  commander  of  the  foreign 
guards. 

6-13.  Gives  Thj;m  Charge  of  Absalom.  6.  wood 
of  EpUraim— This  wood,  of  course,  was  on  tlie  cast  of 
Jordan.  Its  name  was  derived,  according  to  some,  from 
the  slaughter  of  the  Ephraimites  by  Jephthah— according 
to  others,  from  the  connection  of  blood  wltli  the  trans- 
jordanic  Manasseh.  5.  Deal  gently  for  my  sake  -witU 
the  youing  man,  even  ivltli  Absalom — This  afi'ecting 
charge,  which  tlie  king  gave  to  his  generals,  proceeded 
not  only  from  his  overwhelming  affection  for  his  chil- 
dren, but  from  his  consciousness  that  this  rebellion  was 
the  chastisement  of  his  own  crimes,  Absalom  being 
merely  an  Instrument  in  the  hand  of  retributive  Provi- 
dence;— and  also  from  his  piety,  lest  the  unhappy  prince 
should  die  with  his  sins  unrepented  of.  7.  tlie  people 
of  Israel  -were  slain  —  This  designation,  togetlier  with 
the  immense  slaughter  after  mentioned,  shows  flie  large 
extent  to  which  the  people  were  enlisted  in  this  unhappy 
civil  contest.  8.  the  -wood  devoured  more  people  tlian 
the  8-word— The  thick  forest  of  oaks  and  terebinths,  by 
obstructing  the  flight,  greatly  aided  the  victors  in  the 
pursuit,  9.  Absalom  nuet  the  servants  of  David— Or 
was  overtaken.  "It  is  necessary  to  be  continually  on 
one's  guard  against  the  branches  of  trees;  and  when  the 
hair  is  worn  in  large  locks  floating  down  the  back,  as  was 
the  case  with  a  young  man  of  the  party  to  which  I  be- 
longed, any  thick  boughs  interposing  in  the  path  might 
206 


easily  dislodge  a  rider  from  his  seat,  and  catch  hold  of  his 
flowing  hair."  [Hartley.]  Some,  however,  think  that 
the  sacred  historian  points  not  so  mucli  to  the  hair,  as  to 
the  Jicad  of  Absalom,  which,  being  caught  while  running 
between  two  branches,  was  enclosed  so  firmly  that  he 
could  not  disengage  himself  from  the  hold,  nor  make  use 
of  his  hands,  the  mitle  that  ^tvas  under  him  went 
away— The  Orientals  not  having  saddles  like  us,  do  not 
sit  so  firmly  on  tlie  beasts  tliey  ride.  Absalom  quitting 
his  hold  of  the  bridle,  apparently  to  release  himself  when 
caught  in  the  oak,  the  mule  escaped.  11.  Joab  said  unto 
the  man  that  told  him,  I  -would  have  given  thee  ten 
sliekels  of  silver  and  a  girdle — i.  e.,  would  have  raised 
him  from  the  ranks  to  the  status  of  a  commissioned 
officer.  Besides  a  sum  of  money,  a  girdle,  curiously  and 
riclaly  wrouglit,  was  among  the  ancient  Hebrews  a  mark 
of  honour,  and  sometimes  bestowed  as  a  reward  of  mili- 
tary merit.  Tliis  soldier,  however,  who  may  be  taken  as 
a  fair  sample  of  David's  faithful  subjects,  had  so  great  a 
respect  for  the  king's  will,  that  no  pi'ospect  of  reward 
would  have  tempted  him  to  lay  violent  hands  on  Absa- 
lom. But  Joab's  stern  sense  of  public  duty,  which  satis- 
fied him  that  there  could  be  neitlier  safety  to  the  king, 
nor  peace  to  the  kingdom,  nor  security  to  him  and  other 
loyal  subjects,  so  long  as  that  turbulent  prince  lived,  over- 
came his  sensibilities,  and  looking  upon  the  charge  given 
to  tlie  generals  as  more  befitting  a  parent  than  a  prince, 
he  ventured  to  disobey  it. 

14-32.  He  is  Slain  by  Joab.  14.  he  took  three  darts 
,  .  .  and  thrust  them  through  tlie  heart  of  Absalom — 
Tlie  deed,  partially  done  by  Joab,  was  completed  by  his 
body-guard.  Being  a  violation  of  the  expressed  wish,  as 
well  as  of  all  the  fond  paternal  feelings  of  David,  it  must 
have  been  deeply  offensive  to  the  king,  nor  was  it  ever 
forgotten  (1  Kings  2.5);  and  yet  there  is  the  strongest 
reason  for  believing  tliat  Joab,  in  doing  it,  was  actuated 
by  a  sincere  regard  to  the  interests  of  David,  both  as  a 
man  and  a  monarch.  16.  Joab  ble-w  the  ti-umpet  .  ,  . 
and  held  back  the  people— Knowing  tliat  by  the  death 
of  the  usurper  there  was  no  occasion  for  further  blood- 
shed, he  put  an  end  to  the  pursuit,  and  thereby  evinced 
the  temperate  policy  of  his  conduct.  However  harsh  and 
unfeeling  to  the  king  Joab  may  appear,  there  can  be  no 
doubt  that  he  acted  the  part  of  a  wise  statesman  in  re- 
garding tlie  peace  and  welfare  of  tlie  kingdom  more  than 
his  master's  private  inclinations ;  which  were  opposed  to 
strict  justice  as  well  as  his  own  interests.  Absalom  de- 
served to  die  by  the  Divine  law  (Deuteronomy  21. 18,  21), 
as  well  as  being  an  enemy  to  his  king  and  country,  and 
no  time  was  more  fitting  than  when  lie  met  that  death 
in  open  battle.  17.  they  took  Absalom,  and  cast  him 
into  a  great  pit,  and  laid  a  very  great  Iieap  of  stones 
upon  him— Tlie  people  of  the  East  indicate  their  detesta- 
tion of  tlie  memory  of  an  Infamous  person  by  throwing 
stones  at  the  place  where  he  is  buried.  The  heap  is  in- 
creased by  the  gradual  accumulation  of  stones  which 
passers-by  add  to  it.  18.  Absalom  in  his  lifetime  had 
.  .  .  reared  for  himself  a  iJillar—^iY.,  ;t«7id.  In  the  valley 
of  Jehoshaphat,  on  the  east  of  Jerusalem,  is  a  tomb  or 
cenotaph,  said  to  be  this  "pillar"  or  monument:  it  is 
twenty-four  feet  square,  dome-topped,  and  reaches  forty 
feet  in  height.  This  may  occupy  the  spot,  but  cannot  it- 
self be  the  work  of  Absalom,  as  it  evidently  bears  the 
style  of  a  later  arcliiteetnre.  19.  Then  said  Alilmaax 
.  .  .  Let  me  .  .  .  run  and  bear  the  king  tidings — The 
reasons  of  Joab's  declining  to  accept  Alilmaaz's  offer  to 
bear  intelligence  of  the  victory  to  David,  and  afterwards 
letting  him  go  along  with  another,  are  variously  stated 
by  commentators— but  they  are  of  no  importance,  and 
yet  the  alacrity  of  the  messengei's,  as  well  as  the  eager 
excitement  of  the  expectants,  is  graphically  described. 
33.  by  the  way  of  the  plain— Or  "ciccar,"  circle.  This 
word  is  only  used  elsewhere  in  connection  with  the  val- 
ley of  the  Jordan.  It  is  possible  that  there  may  have  beeu 
a  place  or  region  so  called  on  the  table-lands  of  Gilead,  as 
the  Septuaglnt  seems  to  indicate.  Or  Mahanaim  ma» 
have  been  so  situated,  with  regard  to  the  battle-field,  ai> 
to  be  more  easily  accessible  by  a  descent  to  the  plain  ot 


Joab  Causes  the  King 


2  SAMUEL  XIX. 


to  Cease  Mourning, 


the  Jordan,  than  over  the  hills  themselves.  Or  the  word 
may  signify  (as  Ewald  explains)  a  manner  of  quick  run- 
ning. [Stanley.]    34.  David  sat  between  tine  two  gates 

— i.  e.,  in  tlie  tower-house  on  the  wall  tliat  overhung  the 
gate  of  Malianaini ;  near  it  was  a  watch-tower,  on  which 
a  sentinel  was  posted,  as  in  times  of  war,  to  notify  every 
occurrence.  The  delicacy  of  Ahimaaz's  communication 
was  made  up  by  the  unmistakable  plainness  of  Cushi's. 
The  death  of  Absalom  was  a  heavy  trial,  and  it  is  impos- 
sible not  to  sympathize  with  the  outburst  of  feeling  by 
M'liich  David  showed  that  all  thoughts  of  the  victory  he 
had  won  as  a  king  were  completely  sunk  in  the  painful 
loss  lie  had  sustained  as  a  father.  The  extraordinary 
ardour  and  strength  of  his  aflTection  for  this  worthless 
son  breaks  out  in  the  redundancy  and  veliomence  of  his 
mournful  ejaculations. 

CHAPTER    XIX. 

Ver.  1-8.  Joab  Causes  the  King  to  Cease  Mottrning. 
8.  tlie  people  gat  tliciu  Ijy  stealth  to  tlie  city — The  ru- 
mour of  the  king's  disconsolate  condition  spread  a  uni- 
versal and  unseasonable  gloom.  His  troops,  instead  of 
being  welcomed  back,  as  a  victorious  army  always  was, 
with  music  and  other  demonstrations  of  public  joy,  slunk 
secretly  and  silently  into  the  city,  as  if  ashamed  after  the 
commission  of  some  crime.  4.  the  king  covered  Ills 
fiftce — One  of  the  usual  signs  of  mourning  (see  on  ch.  15. 30). 
7.  Thou  hast  shamed  the  ffices  of  all  thy  servants — By 
Withdrawing  thyself  to  indulge  in  grief,  as  if  their  ser- 
vices were  disagreeable  and  their  devotion  irksome  to 
thee.  Instead  of  hailing  their  return  with  joy  and  grati- 
tude, thou  hast  refused  them  the  small  gratification  of 
seeing  thee.  Joab's  remonstrance  was  right  and  neces- 
sary, but  It  was  made  with  harshness.  He  was  one  of 
those  persons  who  spoil  their  important  services  by  the 
Insolence  of  their  manners ;  and  who  always  awaken  a 
feeling  of  obligation  In  those  to  whom  they  render  any 
services.  He  spoke  to  David  in  a  tone  of  hauteur  that  111 
became  a  subject  to  show  towards  his  king.  7.  Now 
•.rise,  go  forth,  and  speak  comfortably  imto  thy  ser- 
▼ants— The  king  felt  the  truth  of  Joab's  reprimand;  but 
the  threat  by  which  it  was  enforced,  grounded  as  it  was 
on  the  general's  unbounded  popularity  with  the  army, 
showed  him  to  be  a  dangerous  person ;  and  that  circum- 
stance, together  with  the  violation  of  an  express  order 
to  deal  gently  for  his  sake  with  Absalom,  produced  in 
David's  mind  a  settled  hatred,  which  was  strongly  nianl- 
fested  In  his  last  directions  to  Solomon.  8.  the  king 
arose,  and  sat  in  the  gate — Appeared  dally  In  the  usual 
place  for  the  hearing  of  causes,  all  the  people  came  be- 
fore the  king— i.  e.,  the  loyal  natives  who  had  been  faith- 
ftil  to  his  government,  and  fought  In  his  cause.  Israel 
bad  fled— i.  e.,  the  adherents  of  Absalom,  who,  on  his  de- 
feat, had  dispersed  and  saved  themselves  by  llight. 

9-43.  The  Israelites  Bring  the  Kino  Back,  &o.  O. 
•11  the  people  -were  at  strife  throughout  tlie  tribes  of 
Israel— The  kingdom  was  completely  disorganized.  The 
sentiments  of  three  different  parties  are  repi-esented  in 
verses  9  and  10;— tlie  royalists — the  adherents  of  Absalom, 
who  had  been  very  numerous,  and  those  who  were  indif- 
ferent to  the  Davldlc  dynasty.  In  these  circumstances 
the  king  was  right  in  not  hastening  back,  as  a  conqueror, 
to  reascend  his  throne.  A  re-election  was,  in  some 
measure,  necessary.  He  remained  for  some  time  on  tlie 
other  side  of  Jordan,  in  expectation  of  being  invited  back. 
That  invitation  was  given,  without,  however,  the  con- 
currence of  Judah  ;  and  David,  disappointed  and  vexed 
by  his  own  tribe's  apparent  lukewarmness,  despatched 
the  two  high  priests  to  rouse  the  Judahlt«s  to  take  a  prom- 
inent Interest  in  his  cause.  It  was  the  act  of  a  skilful  pol- 
itician; as,  Hebron  having  been  the  seat  of  the  rebellion. 
It  was  graceful  on  his  part  to  encourage  their  return  to 
Rlleglaneo  and  duty;  it  was  an  appeal  to  their  honour  not 
to  be  the  last  of  the  tribes.  But  this  separate  message, 
and  the  preference  given  to  them,  occasioned  an  outburst 
of  jealousy  among  the  other  tribes  that  was  nearly  fol- 
lowed by  fuial  consequences.    13.  And  say  ye  to  Amasa, 


&c.— This  also  was  a  dextrous  stroke  of  policy.  David 
was  fully  alive  to  the  Importance,  for  extinguishing  the 
rebellion,  of  withdrawing  from  that  cause  the  only  leader 
who  could  keep  It  alive;  and  he,  therefore,  secretly  Inti- 
mated his  Intention  to  raise  Amasa  to  the  command  of  the 
army  in  room  of  Joab,  whose  overbearing  haughtiness 
had  become  Intolerable.  The  king  Justly  reckoned,  that 
from  natural  temper  as  well  as  gratitude  for  the  royal 
pardon,  he  would  prove  a  more  tractable  servant;  and 
David,  doubtless.  Intended  In  all  sincerity  to  fulfil  this 
promise.  But  Joab  managed  to  retain  his  high  position 
(see  on  ch.  20).  14.  he  bo^ved  the  heart  of  all  the  men 
of  Judah— i.  e.,  Amasa,  who  had  been  won  over,  used  his 
great  infiuence  In  re-attachlng  the  whole  tribe  of  Judah 
to  the  interest  of  David.  15.  Judah  came  to  Gilgal — As 
the  most  convenient  place  where  preparations  could  be 
made  for  bringing  the  king  and  court  over  the  Jordan. 
16.  Shimel  .  .  .  and  a  thousand  men  of  Benjamin 
-with  him — This  display  of  his  followers  was  to  show 
what  force  he  could  raise  against  or  in  support  of  the 
king.  Expressing  the  deepest  regret  for  his  former  out- 
rageous conduct,  he  was  pardoned  on  the  spot;  and  al- 
though the  son  of  Zeruiah  urged  the  expediency  of 
making  this  chief  a  public  example,  his  ofHciousness  was 
repulsed  by  David  with  magnanimity,  and  witli  the 
greater  confidence  that  he  felt  himself  now  re-established 
in  the  kingdom  (see  on  1  Kings  2.  8,  9).  17.  Ziba,  the  ser- 
vant of  the  house  of  Saul — He  had  deceived  his  master ; 
and  when  ordered  to  mbke  ready  the  ass  for  the  lame 
prince  to  go  and  meet  the  king,  slipped  away  by  himself 
to  pay  court  first;  so  that  Mephibosheth,  being  lame,  had 
to  remain  In  Jerusalem  till  the  king's  arrival.  18.  ferry- 
boat—probably rafts,  which  are  still  used  on  that  part  of 
the  river.  HO.  I  am  come  the  flrst  of  all  the  house  of 
Joseph — t.  e.,  before  all  the  rest  of  Israel  (Psalm  77.  15;  80. 
1;  81.5;  Zechariah  10.  6).  34-30.  Mephibosheth  came 
down  to  meet  the  king.  The  reception  given  to  Mephi- 
bosheth was  less  creditable  to  David.  The  sincerity  of 
that  prince's  grief  for  the  misfortunes  of  the  king  cannot 
be  doubted.  "He  had  neither  dressed  his  feet" — not 
taken  the  bath,  "  nor  trimmed  his  beard."  The  Hebrews 
cut  off  the  hair  on  the  upper  lip  (see  on  Leviticus  13.  45), 
and  cheeks,  but  carefully  cherlslied  It  on  the  chin  from 
ear  to  ear.  Besides  dyeing  it  black  or  red  colours,  which, 
however.  Is  the  exception,  and  not  the  rule  in  the  East, 
there  are  various  modes  of  trimming  it :  they  train  It  into 
a  massy,  bushy  form,  swelling  and  round ;  or  they  termi- 
nate it  like  a  pj'ramid.  In  a  sharp  point.  "Whatever  the 
mode,  it  is  always  trimmed  with  the  greatest  care;  and 
they  usually  carry  a  small  comb  for  the  purpose.  The 
neglect  of  this  attention  to  his  beard  was  an  undoubted 
proof  of  the  depth  of  Mephibosheth's  grief.  The  king 
seems  to  have  received  him  upbraldingly,  and  not  to 
have  been  altogether  sure  either  of  his  guilt  or  innocence. 
It  Is  impossible  to  commend  the  cavalier  treatment,  any 
more  than  to  approve  the  partial  award,  of  David  in  this 
case.  If  he  were  too  hurried  and  distracted  by  the  pres- 
sure of  circumstances  to  Inquire  fully  Into  the  matter,  ho 
should  have  postponed  his  decision  ;  for  if  by  "dividing 
the  land  "  (v.  29)  he  meant  that  the  former  arrangement 
should  be  continued  by  which  Mephlboslicth  was  ac- 
knowledged the  proprietor,  and  Ziba  the  farmer,  it  was  a 
hardship  Infilcted  on  the  owner  to  fix  him  with  a  tenant 
who  had  so  grossly  slandered  him.  But  If  by  "dividing 
the  land,"  they  Avere  now  to  share  alike,  the  injustice  of 
the  decision  was  greatly  Increased.  In  any  view,  the  gen- 
erous, disinterested  spirit  displayed  by  Mephibosheth  was 
worthy  a  son  of  the  noble-hearted  Jonathan.  31-40. 
Barzlllai  the  Gileadito— The  rank,  great  age,  and  chiv- 
alrous devotion  of  tills  Glloadlte  chief  wins  our  respect. 
His  declining  to  go  to  court— his  recommendation  of  his 
son— his  convoy  across  the  Jordan,  and  his  parting  scene 
with  the  king,  are  interesting  Incidents.  What  mark  of 
royal  favour  was  bestowed  on  Ch'.mhani  has  not  been  re- 
corded; but  It  is  probable  that  David  gave  a  great  part  of 
his  personal  patrimony  in  Bethlehem  to  Cliimham  and 
his  heirs  in  perpetuity  (Jeremiah  41.  17).  35.  the  voloa 
of  singing  men  and  singing  women- Bands  nf  profea- 

207 


Sheba  Makes  a  Parly  in  Israel. 


2  SAMUEL  XX,  XXI. 


Araasa  is  Slain, 


Blonal  musicians  form  a  prominent  appendage  to  the 
courts  of  Oriental  princes.  37.  burled  by  tUe  grave  of 
my  father  and  my  mother — Tliis  is  an  instance  of  the 
Strong  affection  of  people  in  the  East  towards  the  places 
of  sepulture  appropriated  to  their  families.  40-43.  the 
king  -went  on  to  Gllgal,  and  all  the  people  of  Jndah 
conducted  the  king,  and  half  the  people  of  Israel — 
Whetlier  from  impatience  to  move  on,  or  from  some  otlier 
cause,  David  did  not  wait  till  all  the  tribes  had  arrived  to 
conduct  him  on  his  return  to  the  capital.  The  procession 
began  as  soon  as  Amasa  had  brought  tlie  Judahite  escort, 
and  tlae  preference  given  to  this  tribe  produced  a  bitter 
jealousy,  which  was  nearly  kindling  a  civil  war  fiercer 
than  that  which  had  just  ended.  A  war  of  words  ensued 
between  the  tribes— Israel  resting  their  argument  on  their 
superior  numbers;  "they  had  ten  parts  in  the  king;" 
whereas,  Judah  had  no  more  than  one.  Judah  grounded 
their  right  to  take  the  lead,  on  the  ground  of  their  nearer 
relationship  to  the  king.  This  was  a  claim  dangerous  to 
the  house  of  David  ;  and  it  shows  tlie  seeds  were  already 
sown  of  tliat  tribal  dissension  which,  ere  long,  led  to  the 
dismemberment  of  the  kingdom. 

CHAPTER    XX. 

Ver.  1-9.  Sheba  Makes  a  Party  in  Israel.  1.  Sheba 
.  .  .  a  Benjamite— Though  nothing  is  known  of  tills  man, 
he  must  have  been  a  person  of  considerable  power  and 
influence,  ere  he  could  have  raised  so  sudden  and  exten- 
sive a  sedition.  He  belonged  to  the  tribe  of  Benjamin, 
where  the  adherents  of  Saul's  dynasty  were  still  numer- 
ous, and  perceiving  the  strong  disgust  of  the  other  tribes 
with  the  part  assumed  by  Judah  in  the  restoration,  his 
ill-designing  heart  resolved  to  turn  it  to  the  overthrow  of 
David's  authority  in  Israel,  every  man  to  his  tent— This 
proverbial  expression  may  have  had  its  foundation  in  the 
liact,  that  many  of  tlie  Israelite  peasantry  adhered  to  the 
custom  of  the  patriarchs  who  tilled  land,  and  yet  lived  in 
tents,  as  Syrian  peasants  often  do  slill.  This  was  the 
usual  watchword  of  national  insurrection,  and  from  tlie 
actual  temper  of  the  people,  it  was  followed  by  eflects 
beyond  what  he  probably  anticipated.  3.  fron»  Jordan 
even  to  Jerusalem — The  quarrel  had  broken  out  shortly 
after  the  crossing  of  the  Jordan,  between  Judah  and  the 
other  tribes,  who  withdrew ;  so  that  Judah  was  left  nearly 
alone  to  conduct  the  king  to  the  metropolis.  3.  the  king 
took  the  ten  ivometi  his  concubines — Jewish  writers 
say  that  the  widowed  queens  of  Hebrew  monarchs  were 
not  allowed  to  marry  again,  but  were  obliged  to  pass  the 
rest  of  their  lives  in  strict  seclusion.  David  treated  his 
concubines  in  the  same  manner  after  the  outrage  com- 
mitted on  them  by  Absalom.  They  were  not  divorced, 
for  they  were  guiltless;  but  they  were  no  longer  publicly 
recognized  as  his  wives;. nor  was  their  confinement  to  a 
sequestered  life  a  very  heavy  doom,  in  a  region  where 
women  have  never  been  accustomed  to  go  much  abroad. 
4.  Then  said  the  king  to  Amasa,  Assemble  nte  the  men 
of  Judah  -within  three  days — Amasa  is  now  installed  in 
the  command  which  David  had  promised  him.  The  re- 
volt of  the  ten  tribes,  probably,  hastened  tlie  public 
declaration  of  this  appointment,  which  he  hoped  would 
be  popular  with  them,  and  Amasa  was  ordered  within 
three  days  to  levy  a  force  from  Judah  sufllcient  to  put 
down  the  insurrection.  The  appointment  was  a  blunder, 
and  the  king  soon  perceived  his  error.  The  specified  time 
passed,  but  Amasa  could  not  muster  the  men.  Dreading 
the  loss  of  time,  the  king  gave  the  commission  to  Abishai, 
and  not  to  Joab— a  new  affront,  which,  no  doubt,  wounded 
tbe  pride  of  the  stern  and  haughty  old  general.  But  he 
hastened  with  his  attached  soldiers  to  go  as  second  to 
his  brother,  determined  to  take  the  first  opportunity  of 
wreaking  his  vengeance  on  his  successful  rival.  8.  Amasa 
-went  before  them— Having  collected  some  forces,  he  by 
a  rapid  march  overtook  the  expedition  at  Gibeon,  and  as- 
sumed the  place  of  commander;  in  whicli  capacity,  he 
was  saluted,  among  others,  by  Joab,  Joab'a  garnnent, 
that  he  had  put  on,'  ^vas  girded  unto  him— In  the 
IJEUshion  of  travelers  and  soldiers,  a  awor^  .  .  .  and,  as 
208 


he  Avent  forth,  it  fell  out— {.  c,  out  of  the  scabbard. 
According  to  Josephus,  he  let  it  drop  on  purpose  as  he 
was  accosting  Amasa,  that  stooping,  as  it  were  accident- 
ally, to  pick  it  up,  he  might  salute  the  new  general  with 
the  naked  sword  in  his  hand,  without  exciting  any  sus- 
picion of  Iris  design.  "He  went  forth"  in  a  ceremonious 
manner  to  meet  Amasa,  now  commander-in-chief,  in 
order  to  seem  to  render  to  that  ofllcer,  whom  he  con- 
sidered as  usurping  his  post,  a  conspicuous  honour  and 
homage.  9.  took  him  by  the  beard  -^vltlx  the  rlglit 
hand  to  kiss  him — This  act,  common  with  two  friends  on 
meeting,  when  one  of  them  was  come  from  a  journey,  in- 
dicates respect  as  well  as  kindliness,  and  the  pei'formance 
of  it  evinced  the  deep  hypocrisy  of  Joab,  who  thereby  put 
Amasa  off  his  guard.  No  wonder,  then,  that  while  this 
act  of  friendly  gratulation  after  long  absence,  occupied 
Amasa's  attention,  he  did  not  perceive  the  sword  t\m\ 
was  in  Joab's  le/t  hand.  The  action  of  Joab  was  indeed  >% 
high  compliment,  but  neither  suspicious  nor  unusual 
and  to  this  compliment,  Amasa  paying  attention,  and  no 
doubt  returning  it  with  suitable  politeness,  he  could  little 
expect  the  fatal  event  that  Joab's  perfidy  produced. 

10-13.  Amasa  is  Slain,  10.  smote  liim  In  the  Atth 
rll>— The  seat  of  the  liver  and  bowels,  where  wounds  are 
mortal,  struck  him  not  again — i.  e.,  despatched  him  at 
the  first  blow,  11.  He  that  favourctli  Joab,  and  h« 
that  is  foi'  David,  let  him  go  after  Joab^It  is  a  striking 
proof  of  Joab's  unrivalled  influence  over  the  army,  that 
with  this  villainous  murder  perpetrated  before  their  eyes 
they  unanimously  followed  him  as  their  leader  in  pursuit 
of  Sheba.  A  soldier  conjoined  his  name  with  David's, 
and  such  a  magic  spell  was  in  the  word  "Joab,"  that  all 
the  people  "went  on"— Amasa's  men  as  well  as  the  rest. 
The  conjunction  of  these  two  names  is  very  significant. 
It  shows  that  the  one  could  not  afford  to  do  without  the 
other— neither  Joab  to  rebel  against  David,  nor  David  to 
get  rid  of  Joab,  though  hating  him. 

If,  15.  Joab  Pursues  Sheba  unto  Abel.  14.  he  ^vent 
through  all  the  tribes  of  Israel  unto  Abel — Beating  up 
for  recruits.  But  there  the  prompt  marches  of  Joab  over- 
took and  hemmed  him  in  by  a  close  siege  of  the  place. 
15.  Abel  of  Beth-maachah — A  verdant  place — the  addi- 
tion of  "  Maachah"  betokening  that  it  belonged  to  the  dis- 
trict Maachah,  which  lay  far  up  the  Jordan  at  the  foot  of 
Lebanon. 

lti-22^  A  Wise  Woman  Saves  the  City  by  Sheba'3 
Head.  1G.  Then  cried  a  wise  vt'onian- The  appeal  of  this 
woman,  who,  like  Deborah,  was  probably  a  judge  or  gover- 
ness of  the  place,  was  a  strong  one.  18.  They  -were  wout 
to  speak  in  old  time— The  translation  on  the  margin 
gives  a  better  meaning,  which  is  to  this  effect:  When  the 
people  saw  thee  lay  siege  to  Abel,  they  said.  Surely  he 
will  ask  if  we  will  have  peace,  for  the  law  (Deuteronomy 
20. 10)  prescribes  that  he  should  offer  peace  to  strangers, 
much  more  then  to  Israelitish  cities;  and  if  he  do  this, 
we  shall  soon  bring  things  to  an  amicable  agreement,  for 
we  are  a  peaceable  people.  The  answer  of  Joab  brings 
out  the  character  of  that  ruthless  veteran  as  a  patriot  at 
heart,  who,  on  securing  the  author  of  this  insurrection, 
was  ready  to  put  a  stop  to  further  bloodshed,  aud  release 
the  peaceable  inhabitants  from  all  molestation, 

2.3-26.  David's  Great  Officers.  33.  No^v  Joab  wa« 
over  all  the  host  of  Israel — David,  whatever  liis  private 
wishes,  found  that  he  possessed  not  the  power  of  remov* 
iiig  Joab ;  so  winking  at  the  murder  of  Ai>iasa,  he  re-es- 
tablished that  officer  in  his  former  post  of  commander- 
in-chief.  The  enumeration  of  David's  cabinet  is  hero 
given  to  show  that  the  government  was  re-established  lu 
Its  wonted  course, 

CHAPTER   XXI. 

Ver.  1-9.  The  Three  Years'  Famine  for  the  Gibeo:*- 
ITES  Cease  by  Hanging  Seven  of  Saul's  Sons.  l.  The 
laord  ans^vered,  It  is  for  Saul,  and  for  his  bloody 
house,  because  he  sle^v  the  Glbeonltes — The  sacred  his- 
tory has  not  recorded  either  the  time  or  the  reason  of  this 
massacre.    Some  think  that  they  weri*  suflerers  in  tue 


■■■■^^^^^^^ 


Seven  of  SauVs  Sons  Hanged. 


2  SAMUEL  XXII,  XXIII. 


David's  Faith  in  God!s  Promises, 


atrocity  perpetrated  by  Saul  at  Nob  (1  Samuel  22.  19), 
where  many  of  them  may  have  resided  as  attendants  of 
tlie  priests;  while  others  suppose  it  more  pi'obable  tliat 
the  attempt  was  made  afterwards,  with  a  view  to  regain 
tlie  popularity  he  had  lost  througl>out  tlie  nation  by  that 
execrable  outrage.  !8.  In  his  zeal  to  tlie  cliiltlren  of 
Isritcl  and  Judali — Under  pretence  of  a  rigorous  and 
faithful  execution  of  the  Divine  law  regarding  tlie  ex- 
termination of  the  Canaanites,  he  set  himself  to  expel  or 
destroy  those  whom  Joshua  had  been  deceived  into 
sparing.  His  real  object  seems  to  have  been,  that  tlie 
possessions  of  the  Gibeonites,  being  forfeited  to  the  crown, 
might  be  divided  amongst  his  own  people  (cf.  1  Samuel 
22.  7).  ^t  all  events,  his  proceeding  against  this  people 
was  in  violation  of  a  solemn  oath,  and  involving  national 
guilt;  the  famine  was,  in  the  wise  and  just  retribution  of 
Providence,  made  a  national  punishment,  since  the  He- 
brews either  assisted  in  the  massacre,  or  did  not  interpose 
to  prevent  it;  since  they  neither  endeavoured  to  repair 
the  wrong,  nor  expressed  any  horror  of  it;  and  since  a 
general  protracted  chastisement  might  have  been  indis- 
pensable to  inspire  a  proper  respect  and  protection  to  tlie 
Gibeonite  remnant  that  survived.  6.  let  seven  of  lils 
sons  be  delivered  unto  us,  and  >ve  -will  Ikaug  tUem  up 
unto  tUe  Lord— The  practice  of  the  Hebrews,  as  of  most 
Oriental  nations,  was  to  slay  first,  and  afterwards  to  sus- 
pend on  a  gibbet,  the  body  being  not  left  hanging  after 
sunset.  The  king  could  not  refuse  tliis  demand  of  the 
Gibeonites,  who,  in  making  it,  were  only  exercising  their 
right  as  blood-avengers ;  and,  although  through  fear  and 
a  sense  of  weakness  they  had  not  hitherto  claimed  satis- 
faction, yet  now  that  David  had  been  apprised  by  the 
oracle  of  the  cause  of  the  long-prevailing  calamity,  he 
felt  it  his  duty  to  give  the  Gibeonites  full  satisfaction— 
hence  their  specifying  the  number  seven — which  was 
reckoned  full  and  complete.  And  if  it  should  seem  unjust 
to  make  the  descendants  suffer  for  a  crime  which,  in  all 
probability,  originated  with  Saul  himself,  yet  his  sons 
and  grandsons  might  be  the  instruments  of  his  cruelty, 
tlie  willing  and  zealous  executors  of  this  bloody  i-aid.  6. 
tUe  king  said,  I  ■will  give  tlieni — David  cannot  be 
cliarged  with  doing  this  as  an  indii-eet  way  of  ridding 
himself  of  rival  competitors  for  the  throne,  for  those 
delivered  up  were  only  collateral  branches  of  Saul's  fam- 
ily, and  never  set  up  any  claim  to  the  sovereignty. 
Moreover,  David  was  only  granting  the  request  of  the 
Gibeonites  as  God  had  bidden  him  do.  8.  tlie  five  sons 
of  Mlchal  tlie  dangliter  of  Saul  ivliom  she  bronglit 
up  for  Adriel— Merab,  Michal's  sister,  was  the  wife  of 
Adriel;  but  Michal  adopted  and  brought  up  the  boys 
under  her  care.  9.  tliey  hanged  tliem  in  tlie  liill  before 
tlie  Lord — Deeming  themselves  not  bound  by  tlie  crim- 
inal law  of  Israel  (Deuteronomy  21.  22,  23),  their  intention 
was  to  let  the  bodies  hang  until  God,  propitiated  by  this 
offering,  should  send  rain  upon  the  land,  for  the  want  of 
it  had  occasioned  the  famine.  It  was  a  heathen  practice 
to  gibbet  men  with  a  view  of  appeasing  the  anger  of  the 
gods  in  seasons  of  famine,  and  tlie  Gibeonites,  who  were 
a  remnant  of  the  Amorites  (v.  2),  thougli  brought  to  the 
knowledge  of  the  true  God,  were  not,  it  seems,  free  from 
tliis  superstition.  God,  in  His  providence,  suffered  tlie 
Gibeonites  to  a'sk  and  Inflict  so  barbarous  a  retaliation.  In 
order  tliat  the  oppressed  Gibeonites  might  obtain  justice 
and  some  reparation  of  their  wrongs,  especially  that  tlie 
scandal  brought  on  the  name  of  tlie  true  religion  by  the 
violation  of  a  solemn  national  compact  might  be  wiped 
away  from  Israel,  and  that  a  memorable  lesson  should  be 
given  to  respect  treaties  and  oaths. 

10, 11.  RizPAii's  Kindness  unto  the  Dead.  10.  Rlz- 
pab  .  .  .  took  sackcloth,  and  spread  it  for  tier  upon 
the  rock— Slie  erected  a  tent  near  the  spot,  in  which  her- 
8el|and  her  ser\'ants  kept  watch,  as  the  relatives  of  exe- 
cuted persons  were  wont  to  do,  day  and  night,  to  scare 
the  birds  and  beasts  of  prey  away  from  the  remains 
exposed  on  the  low-standing  gibbets. 

13-22.  David  Buries  the  Bones  of  Saul  and  Jon- 
athan IN  THEin  Father's  Sepulchre,  la.  David 
WCMt  and  took  the  bones  of  Saul,  and  the  bones  of 

14 


Jonathan  his  son,  Ac. — Ere  long,  the  descent  of  copious 
showers,  or  perhaps  an  order  of  the  king,  gave  Rizpah 
the  satisfaction  of  releasing  the  corpses  from  their  igno- 
minious exposure;  and,  incited  by  her  pious  example, 
David  ordered  the  remains  of  Saul  and  his  sons  to  be 
transferred  from  their  obscure  grave  in  Jabesh-gilead  to 
an  honourable  interment  in  the  family  vault  at  Zelah  or 
Zelzah  (1  Samuel  10.  2),  now  Beit-jala.  15-23.  Moreover 
tlie  Pliilistines  liad  yet  war  again  with  Israel — Al- 
though the  Philistines  had  completely  succumbed  to  the 
army  of  David,  yet  tlie  appearance  of  any  gigantio 
champions  among  them  revived  tlieir  courage,  and 
stirred  them  up  to  renewed  inroads  on  tlie  Hebrew  terri- 
tory. Four  successive  contests  they  provoked  during  the 
latter  period  of  David's  reign,  in  tlie  first  of  wliicli  the 
king  ran  so  imminent  a  risk  of  his  life  that  he  was  no 
longer  allowed  to  encounter  the  perils  of  the  battle-field. 

CHAPTER   XXII. 

Ver.  1-51.  David's  Psalm  of  Thanksgiving  for  God's 
Powerful  Deliverance  and  Manifold  Blessings. 
The  song  contained  in  this  cliaptcr  is  the  same  as  the 
eighteenth  Psalm,  where  the  full  commentary  will  be 
given.  It  may  be  suflicient  simply  to  remark  that  Jewish 
writers  have  noticed  a  great  number  of  very  minnte 
variations  in  the  language  of  the  song  as  recorded  here, 
from  that  embodied  in  the  book  of  Psalms— which  may 
be  accounted  for  by  the  fact  that  this,  the  first  copy  of  the 
poem,  was  carefully  revised  and  altered  by  David  after- 
wards, when  it  was  set  to  tlie  music  of  the  tabernacle. 
This  inspired  ode  was  manifestly  tlie  eflusion  of  a  mind 
glowing  with  the  highest  fervour  of  piety  and  gratitude, 
and  It  is  full  of  the  noblest  imagery  that  is  to  be  found 
within  the  range  even  of  sacred  poetry.  It  is  David's 
grand  tribute  of  thanksgiving  for  deliverance  from  hia 
numerous  and  powerful  enemies,  and  establishing  hiiu 
in  the  power  and  glory  of  the  kingdom. 

CHAPTER    XXIII. 

Ver.  1-7.  David  Professes  his  Faith  in  God's  Prom- 
ises. 1.  'Xow  tliese  be  the  last  words  of  David- 
Various  opinions  are  entertained  as  to  the  precise 
meaning  of  this  statement,  which,  it  is  obvious,  pro- 
ceeded from  the  compiler  or  collector  of  the  sacred  canon. 
Some  think  that,  as  there  is  no  division  of  chapters  in 
the  Hebrew  Scriptures,  this  introduction  was  intended 
to  shoAV  that  wliat  follows  is  no  part  of  the  preceding 
song.  Others  regard  this  as  the  last  of  the'kiug's  poetical . 
compositions;  while  a  third  party  consider  it  the  last  of . 
his  utterances  as  an  inspired  writer,  raised  up  on  high' 
— From  an  obscure  family  and  condition  to  a  throne.  th» 
anointed  of  the  God  of  Jacob — Chosen  to  be  king  Ijy.tbe 
special  appointment  of  that  God,  to  whom,  by  virtue  of 
an  ancient  covenant,  tlie  people  of  Israel  owed  all  tlieir 
peculiar  destiny  and  distinguislied  privileges,  the  sivcet 
pgolinist  of  Israel— t.  e.,  delightful,  highly  esteemed.  H. 
Tlie  Spirit  of  the  Loi-d  spake  by  me— Nothing  can  more 
clearly  show  that  all  that  is  excellent  In  spirit,  beautiful, 
in  language,  or  grand  in  prophetic  imagery,  whicli  the- 
Psalms  of  David  contain,  were  owing,  not  to  his  supis- 
riority  in  natural  talents  or  acquired  knowledge,  but  to 
the  suggestion  and  dictates  of  God's  Spirit.  3.  the  Rock 
of  Israel— This  metaphor,  which  is  commonly  applied 
by  the  sacred  writers  to  the  Almighty,  was  very  expres- 
sive to  the  minds  of  tlie  Hebrew  people.  Their  national 
fortresses,  in  wiiicli  they  sought  security  in.  war,  were 
built  on  high  and  inaccessible  rocks,  spak*  to  ine— 
Either  preceptivelj',  giving  the  following  counsels  re- 
specting the  character  of  an  upright  ruler  in  Israel,  or 
prophetically,  concerning  David  and  his  royal  dynasty, 
and  the  great  Messiah,  of  wliom  many  thiiilc  this  is  a 
prophecy,  rendering  tlie  words,  "ho  that  ruietli"— "  tliera 
shall  bo  a  ruler  over  men."  4.  as  the  tender  gi-ass 
springing  out  of  the  earth  by  clear  shining  after  rain 
-Little  patches  of  grass  are  seen  rapidly  springing  up  in 
Palestine  after  rain ;  and  even  where  the  ground  has  been 

20li) 


A  List  of  David's  Mighty  Men. 


2  SAMUEL  XXIV. 


He  Numbers  the  People, 


long  parched  and  bare,  within  a  few  days  or  hours  after 
the  enriching  showers  begin  to  fall,  the  face  of  the  earth 
is  so  renewed  as  that  it  is  covered  over  with  a  pure  fresh 
mantle  of  green.  5.  Althougli  my  Iioiise  be  uot  so  with 
Crod,  yet  lie  hath  made  with  me  an  everlasting  cove- 
nant, ordered  In  all  things  and  sure — "The  light  of  the 
morning,"  i.e.,  the  beginning  of  David's  kingdom,  was 
unlike  the  clear  brilliant  dawn  of  an  Eastern  day,  over- 
cast by  many  black  and  threatening  clouds;  neither  him- 
self nor  his  familj'  had  been  like  the  tender  grass  spring- 
ing up  from  the  ground,  and  flourishing  by  the  united  in- 
fluences of  the  sun  and  rain;  but  rather  like  the  grass 
that  withereth,  and  is  prematurely  cut  down.  The  mean- 
ing is,  that  although  David's  house  had  not  flourished  in 
an  uninterrupted  course  of  worldly  prosperity  and  great- 
ness, according  to  his  hopes;  although  great  crimes  and 
calamities  had  beclouded  his  family  history;  some  of  the 
most  promising  branches  of  the  royal  tree  had  been  cut 
down  in  his  lifetime ;  and  many  of  his  successors  should 
sufiier  in  like  manner  for  their  personal  sins;  although 
many  reverses  and  revolutions  may  overtake  his  race  and 
his  kingdom,  yet  it  was  to  him  a  subject  of  the  highest 
joy  and  thankfulness  that  God  will  inviolably  maintain 
his  covenant  with  his  family,  until  the  advent  of  his 
greatest  Son,  the  Messiah,  who  was  the  special  object  of 
his  desire,  and  the  author  of  his  salvation.  6.  Bnt  the 
sons  of  Belial  shall  be  all  of  them  as  thorns — i.  e.,  the 
wicked  enemies  and  persecutors  of  this  kingdom  of  right- 
eousness. They  resemble  those  pricklj',  thorny  plants 
which  are  twisted  together,  whose  spires  point  in  every 
direction,  and  are  so  sharp  and  stiong  that  they  cannot 
be  touched  or  approached  without  danger;  but  hard  in- 
struments and  violent  means  must  be  taken  to  destroy  or 
uproot  them.  So  God  will  remove  or  destroy  all  who  are 
opposed  to  this  kingdom. 

8-39.  A  Catalogue  of  his  Mighty  Men.  8.  These  be 
the  names  of  the  mlglity  men  -whom  David  had — This 
verse  should  be  translated  thus:  He  who  sits  in  the  seat 
of  the  Tacliraonite  (t.  e.,  of  Jasliobeam  the  Hachmonite), 
who  was  chief  among  the  captains,  the  same  is  Adino  the 
Eznite ;  he  lift  up  his  spear  against  eight  hundred,  whom 
he  slew  at  one  time.  The  text  is  corrupt  in  this  passage; 
the  number  eight  hundred  should  be  three  hundred. 
[Davidson's  Herm.]  Under  Joab  he  was  chief  or  presi- 
dent of  the  council  of  war.  The  first  or  highest  order  was 
composed  of  hinx  and  his  two  colleagues,  Eleazar  and 
Shammah.  Eleazar  seems  to  have  been  left  to  flght  the 
Philistines  alone;  and  on  his  achieving  the  victory,  they 
returned  to  the  spoil.  In  like  manner  Shammah  was 
left  to  stand  albne  in  his  glory,  when  the  Lord,  by  him, 
wrought  a  great  victory.  It  is  not  very  easy  to  determine 
whetlier  the  exploits  that  are  afterwards  described  were 
performed  by  the  first  or  the  second  three.  15.  the  well 
of  Bethlehem — An  ancient  cistern,  with  four  or  five 
holes  in  the  solid  rock,  at  about  ten  minutes'  distance 
to  the  north  of  the  eastern  corner  of  the  hill  of  Bethle- 
hem, is  pointed  out  by  the  natives  as  Bir-Daoud  ;  that  is, 
David's  well.  Dr.  Robinson  doubts  the  identity  of  the 
well ;  but  others  think  that  there  are  no  good  grounds  for 
doing  so.  Certainly,  considering  this  to  be  the  ancient 
well,  Bethlehem  must  have  once  extended  ten  minutes 
ftirther  to  the  north,  and  must  have  lain  in  times  of  old, 
not  as  now,  on  the  summit,  but  on  the  northern  rise  of 
the  hill;  for  the  well  is  byor  (I  Chronicles  11.7)  at  the 
gate.  I  find  in  the  description  of  travellers,  that  the  com- 
mon opinion  Is,  that  David's  captains  had  come  from  the 
south-east,  in  order  to  obtain,  at  the  risk  of  their  lives, 
the  so  much  longed-for  water;  while  it  is  supposed 
that  David  himself  was  then  in  the  great  cave  that  is  not 
far  to  the  south-east  of  Bethlehem ;  which  cave  is  gener- 
ally held  to  have  been  that  of  Adullam.  But  (Joshua  15. 
35)  Adullam  lay  "  in  the  valley ;"  that  is,  in  the  undulating 
plain  at  the  western  base  of  the  mountains  of  Judea,  and 
consequently  to  the  south-west  of  Bethlehem.  Be  this 
as  it  may,  David's  men  had  in  any  case  to  break  through 
the  host  of  the  Philistines,  in  order  to  reach  the  well ;  and 
♦,he  position  of  Bir-Daoud  agrees  well  with  this.  [Van  de 
7KLDE.]  19.  the  first  three— The  mighty  men  or  cham- 
210 


plons  in  David's  military  staflf  were  divided  into  three 
classes— the  highest,  Jashobeam,  Eleazar,  and  Shammah; 
the  second  class,  Abishal,  Benaiah,  and  Asahel;  and 
the  third  class,  the  thirty,  of  which  Asahel  was  the  chief. 
There  are  thirty-one  mentioned  in  the  list,  including 
Asahel ;  and  these  added  to  the  two  superior  orders  make 
thirty-seven.  Two  of  them,  we  know,  were  already  dead, 
viz.,  Asahel  and  Uriah;  and  if  the  dead,  at  the  drawing 
up  of  the  list,  amounted  to  seven,  then  we  might  suppose 
a  legion  of  honour,  consisting  of  the  definite  number 
thirty,  and  where  the  vacancies,  when  they  occurred, 
were  replaced  by  fresh  appointments. 

CHAPTEE  XXIV. 
Ver.  1-9.  David  Numbers  the  People.  1.  again  the 
anger  of  the  Lord  was  kindled  against  Israel,  and  he 
moved  David  against  them  to  say,  Go,  number  Israel 
and  Judah — "  Again"  cari'ies  us  back  to  the  former  tokens 
of  his  wrath  in  the  three  years'  famine.  God,  though  He 
cannot  tempt  any  man  (James  1. 13),  is  frequently  described 
in  Scripture  as  doing  what  He  merely  permits  to  be 
done;  and  so.  In  this  case.  He  permitted  Satan  to  tempt 
David.  Satan  was  the  active  mover,  while  God  only 
withdrew  His  supporting  grace,  and  the  great  tempter 
prevailed  against  the  king.  (See  Exodus  7. 13;  1  Samuel 
26.  19;  ch.  10.  10;  Psalm  105.  25;  Isaiah  7.  17,  &c.)  The 
order  was  given  to  Joab,  who,  though  not  generally  re- 
strained by  religious  scruples,  did  not  fail  to  represent, 
in  strong  terms  (see  on  1  Chronicles  21.  3),  the  sin  and 
danger  of  this  measure,  and  used  every  argument  to 
dissuade  the  king  from  his  purpose.  The'sacred  history 
has  not  mentioned  the  objections  which  he  and  other 
distinguished  officers  urged  against  it  in  the  council  of 
David.  But  it  expressly  states  that  they  were  all  over- 
ruled by  the  inflexible  resolution  of  the  king.  5.  they 
passed  over  Jordan— This  census  was  taken  first  in  the 
eastern  parts  of  the  Hebrew  kingdom ;  and  it  would  seem 
that  Joab  was  accompanied  by  a  military  force,  either  to 
aid  in  this  troublesome  work,  or  to  overawe  the  people 
who  might  display  reluctance  or  opposition,  the  river 
of  Gad— "  Wady"  would  be  a  better  term.  It  extends  over 
a  course  estimated  at  about  sixty  miles,  which,  though  in 
summer  almost  constantly  dry,  exhibits  very  evident 
traces  of  being  swept  over  by  an  impetuous  torrent  in 
winter  (see  on  Deuteronomy  2. 36).  6.  the  land  of  Tah- 
tim-liodshl— t.  e.,  the  land  lately  acquired ;  viz.,  that  of 
the  Hagarenes  conquered  by  Saul  (1  Chronicles  5. 10).  The 
progress  was  northward.  Thence  they  crossed  the  coun- 
try, and,  proceeding  along  the  western  coast  to  the  south- 
ern extremities  of  the  country,  they  at  length  arrived  in 
Jerusalem,  having  completed  the  enumeration  of  the 
whole  kingdom  in  the  space  of  nine  months  and  twenty 
days.  9.  Joab  gave  up  the  sum  of  the  number  of  the 
people  unto  the  king — The  amount  here  stated,  com- 
pared with  1  Chronicles  21. 5,  gives  a  diflerence  of  300,000. 
The  discrepancy  is  only  apparent,  and  admits  of  an  easy 
reconciliation ;  thus  (see  1  Chronicles  27),  there  were  twelve 
divisions  of  generals,  who  commanded  monthly,  and 
whose  duty  was  to  keep  guard  on  the  royal  person,  each 
having  a  body  of  troops  consisting  of  24,000  men,  which, 
together,  formed  an  army  of  288,000;  and  as  a  separate  de- 
tachment of  12,000  was  attendant  on  the  twelve  princes  of 
the  twelve  tribes  mentioned  in  the  same  chapter,  so  both 
are  equal  to  300,000.  These  were  not  reckoned  in  this  book, 
because  they  were  in  the  actual  service  of  the  king  as  a 
regular  militia.  But  1  Chronicles  21. 5  joins  them  to  the 
rest,  saying,  "all  those  of  Israel  were  one  million,  one 
hundred  thousand;"  whereas  the  author  of  Samuel,  who 
reckons  only  the  eight  hundred  thousand,  does  not  say, 
"all  those  of  Israel,"  but  barely  "and  Israel  were,"  &c 
It  must  also  be  observed  that,  exclusive  of  the  troops  before 
mentioned,  there  was  an  army  of  observation  on  the  fron- 
tiers of  the  Philistines'  country,  composed  of  30,000  men, 
as  appears  by  ch.  6. 1;  which,  it  seems,  were  included  in 
the  number  of  500,000  of  the  people  of  Judah  by  the  author 
of  Samuel ;  but  the  author  of  Chronicles,  who  mentions 
only  470,000,  gives  the  number  of  that  tribe  exclusive  of 


Abiskag  Cherishes  David. 


1   KINGS  I. 


Adonijah  Usurps  the  Ki.igdoni. 


those  thirty  thousand  mea,  because  they  were  not  all  of 
the  tribe  of  Judah,  and  therefore  does  not  say,  "all  those 
of  Judah,"  as  he  had  said,  "all  those  of  Israel,"  but  only, 
"  and  those  of  Judah."  Thus  both  accounts  maybe  rec- 
onciled.   [Davidson.] 

10-14.  He,  Having  Three  Plagues  Propoundeb  by 
Gad,  Repents,  and  Chooses  Three  Days'  Pestilence. 
10.  David's  Heart  smote  Iiiin  after  tliat  lie  Iind  num- 
bered tine  people.  And  David  said  unto  tlie  Lord,  I 
Have  sinned— The  act  of  numbering  the  people  was  not 
in  Itself  sinful ;  for  Moses  did  it  by  the  express  authority 
of  God.  But  David  acted  not  only  independently  of  such 
order  or  sanction,  but  from  motives  unworthy  of  the  del- 
egated king  of  Israel;  from  pride  and  vainglory,  from 
self-confldence  and  distrust  of  God,  and,  above  all,  from 
ambitious  designs  of  conquest,  in  furtherance  of  which  he 
•was  determined  to  force  the  people  into  military  service, 
and  to  ascertain  whether  he  could  muster  an  army  suf- 
ficient for  the  magnitude  of  the  enterprises  he  contem- 
plated. It  was  a  breach  of  the  constitution,  an  infringe- 
ment of  the  liberties  of  the  people,  and  opposed  to  that 
Divine  policy  which  required  that  Israel  should  continue 
a  separate  people.  His  eyes  were  not  opened  to  the  hein- 
ousness  of  his  sin  till  God  had  spoken  unto  him  by  his 
commissioned  prophet.  13.  Sliall  seven  years  of  famine 
come  unto  thee — i.  e.,  in  addition  to  the  three  that  had 
been  already,  with  the  current  year  included  (see  on  1 
Chronicles  21. 11,  12).  14.  David  said,  .  .  .  Let  us  fall  into 
tlie  hand  of  the  Lord— His  overwhelming  sense  of  his 
sin  led  him  to  acquiesce  in  the  punishment  denounced, 
notwithstanding  its  apparent  excess  of  severity.  He 
proceeded  on  a  good  principle  in  choosing  the  pestilence. 
In  pestilence  he  was  equally  exposed,  as  it  was  just  and 
right  he  should  be,  to  danger  as  his  people,  whereas,  in 
war  and  famine,  he  possessed  means  of  protection  su- 
perior to  them.  Besides,  he  thereby  showed  his  trust, 
founded  on  long  experience,  in  the  Divine  goodness. 

15-25.  His  Intercession  to  God;  the  Plague  Ceases. 
15.  from  the  morning— Rather  tJiat  morning  when  Gad 
came,  till  the  end  of  the  three  days,  there  died  of  the 
people  .  .  .  seventy  thousand  men — Thus  was  the  pride 
of  the  vainglorious  monarch,  confiding  in  the  number 
of  his  population,  deeply  humbled.     16.  the  Lord  re- 


pented him  of  the  evil— God  is  often  described  in  Scrip- 
ture as  repenting  when  He  ceased  to  pursue  a  court^e  Ho 
had  begun.  17.  David  said  (or  had  said),  I  have  sinned 
.  .  .  but  these  sheep,  %vhat  have  tlkey  done  7— The  guilt 
Of  numbering  the  people  lay  exclusively  with  David.  But 
in  the  body  politic  as  well  as  natural,  when  the  head  suf- 
fers, all  the  members  sufTer  along  with  it;  and,  besides, 
although  David's  sin  was  the  immediate  cause,  the  great 
increa.se  of  national  oflences  at  this  time  had  (v.  1)  ki  udled 
the  anger  of  the  Lord.  18.  Araunah— Or  Oman  (1  Chron- 
icles 21. 18),  the  Jebusite,  one  of  the  ancient  inhabitants, 
who,  having  become  a  convert  to  the  true  religion,  re- 
tained his  house  and  possessions.  He  resided  on  Mount 
Moriah,  the  spot  on  which  the  temple  was  afterwards 
built  (2  Chronicles  3.1),  but  that  mount  was  not  then  en- 
closed in  the  town.  ai.  to  build  an  altar  unto  the  Lord, 
that  the  plague  may  be  stayed — It  is  evident  that  the 
plague  was  not  stayed  till  after  the  altar  was  built,  and 
the  sacrifice  offered,  so  that  what  is  related  (v.  IG)  was  by 
anticipation.  Previous  to  the  offering  of  this  sacrifice,  he 
had  seen  the  destroying  angel  as  well  as  ofiered  the  inter- 
cessory power  {v.  17).  This  was  a  sacrifice  of  expiation ; 
and  the  reason  why  he  was  allowed  to  olTer  it  on  Mount 
Moriah,  was  partly  in  gracious  consideration  to  his  fear 
of  repairing  to  Gibeon  (1  Chi'onicles  21.29,  30),  and  partly 
in  anticipation  of  the  removal  of  the  tabernacle  and  the 
erection  of  the  temple  there  (2  Chronicles  3. 1).  23.  All 
these  things  did  Araunah,  as  a  king,  give — Indicating, 
as  the  sense  is,  that  this  man  had  been  anciently  a.  heathen 
king  or  chief,  but  was  now  a  proselyte  who  still  retained 
great  property  and  influence  in  Jerusalem,  and  whose 
piety  was  evinced  by  the  liberality  of  his  ofiei-s.  The 
words,  "as  a  king,"  are  taken  by  some  to  signify  simply, 
"  he  gave  with  royal  munificence."  34.  Nay  ...  I  -tvill 
.  .  .  buy  it  of  tliee  at  a  price — The  sum  mentioned  here, 
viz.,  fifty  shekels  of  silver,  equal  £6  sterling,  was  paid  for 
the  fioor,  oxen  and  wood  Instruments  only,  whereas  the 
large  sum  (1  Chronicles  21.  25)  was  paid  afterwards  for  the 
whole  hill,  on  which  David  made  preparations  for  build- 
ing the  temple.  33.  David  oifered  burnt  offerings  and 
peace  offerings — ^There  seem  to  have  been  two  sacrifices  • 
the  first  expiatory,  the  second  a  thanksgiving  for  tlae  ces- 
sation of  the  pestilence  (see  on  1  Chronicles  21. 26). 


THE 

FIRST   BOOK   OF   THE    KINGS, 

COMMONLY  CALLED 

THE  THIRD  BOOK  OF  THE  KINGS. 


CHAPTER   I. 

Ver.  W.    Abishag  Cherishes  David  in  his  Extreme 
Age.    1.  Now  King  David  was  old  —  He  was  in  the 

seventieth  year  of  his  age  (2  Samuel  5. 4,  5).  But  the  wear 
and  tear  of  a  military  life,  bodily  fatigue,  and  mental 
care,  had  prematurely,  if  we  may  say  it,  exhausted  the 
energies  of  David's  strong  constitution  (1  Samuel  16. 12), 
In  modern  Palestine  and  Egypt  the  people,  owing  to  the 
heat  of  the  climate,  sleep  each  in  a  separate  bed.  They 
only  depart  from  this  practice  for  medical  reasons  (Ec- 
cleslastes  4. 11).  The  expedient  recommended  by  David's 
physicians  is  the  regimen  prescribed  in  similar  cases 
Btill  In  the  East,  particularly  among  the  Arab  popula- 
tion, not  simply  to  give  heat,  but  "to  cherish,"  as  they 
are  aware  that  the  inhalation  of  young  breath  will  give 
new  life  and  vigour  to  the  worn-out  frame.  The  fact  of 
the  health  of  the  young  and  healthier  person  being,  as  it 
were,  stolen  to  support  that  of  the  naore  aged  and  sickly 
la  well  established  among  the  medical  faculty.  And 
bence  the  prescription  for  the  aged  king  was  made  In  a 


hygeian  point  of  view  for  the  prolongation  of  his  valuable 
life,  and  not  merely  for  the  comfort  to  be  derived  from 
the  natural  warmth  Imparted  to  his  withered  frame. 
[Tent  and  Khan.]  The  polj-^gamy  of  the  age  and  country 
may  account  for  the  introduction  of  this  practice;  and  :t 
is  evident  that  Abishag  was  made  a  concubine  or  second- 
ary wife  to  David  (see  on  ch.  2.  22).  3.  a  Shunammite— 
Shunem,  in  the  tribe  of  Issachar  (Joshua  19. 18),  lay  on  an 
eminence  in  the  plain  of  Esdraelon,  five  miles  south  of 
Tabor.    It  is  now  called  Sulam. 

5-31.  Adonijah  Usurps  the  Kingdom.  5.  llien 
Adontjah  the  son  of  Haggith  exalted  liimself- Notic- 
ing is  said  as  to  the  origin  or  rank  of  Haggith,  so  that  it 
Is  probable  she  was  not  distinguished  by  family  descent. 
.\donijah,  though  David's  fourth  son  (2  Samuel  8.4;  I 
Chronicles  3.2),  was  now  the  eldest  alive;  and  his  per- 
sonal attractions  and  manners  (1  Samuel  9.2)  not  only 
recommended  him  to  the  leading  men  about  court,  but 
made  him  the  favourite  of  his  father,  who,  though  seeing 
him  assume  an  equipage  becoming  only  the  heir-pre- 
sumptive to  the  throne  (2  Samuel  15. 1),  said  nothing ;  and 

211 


Nailian  Counsels  Bath-sheba. 


1  KINGS  II. 


Solomon  ia  Anointed  King. 


his  silence  was  conlsidered  by  many,  as  well  as  by  Adoni- 
Jah,  to  be  equivalent  to  an  expression  of  consent.  The 
sinking  health  of  the  king  prompted  him  to  take  a  de- 
cisive step  in  furtherance  of  his  ambitious  designs.  7. 
lie  conferred  -with  Joal>— The  anxiety  of  Adonijah  to 
secure  the  influence  of  a  leader  so  bold,  enterprising,  and 
popular  with  the  army  was  natural,  and  the  accession  of 
the  hoary  commander  is  easily  accounted  for  from  his 
recent  grudge  at  the  king,  (see  on  1  Samuel  19. 13).  and 
with  AblatKar  the  priest— His  influence  was  as  great 
over  the  priests  and  Levites  — a  powerful  body  in  the 
kingdom— as  that  of  Joab  over  the  troops.  It  might  be 
that  both  of  them  thought  the  crown  belonged  to  Adoni- 
jah by  right  of  primogeniture,  from  his  mature  age  and 
the  general  expectations  of  the  people  (ch.  2. 15).  8.  But 
Zadok  the  priest^He  had  been  high  priest  in  the  taber- 
nacle at  Gibeon  under  Saul  (1  Chronicles  16. 39).  David, 
on  his  accession,  had  conjoined  hijn  and  Abiathar  equal 
in  the  exercise  of  their  high  functions  (2  Samuel  8.17; 
15.24;  29.35).  But  it  is  extremely  probable  that  some 
cause  of  jealousy  or  discord  between  them  had  arisen, 
and  hence  each  lent  his  countenance  and  support  to  op- 
posite parties.  Benaiali— Distinguished  for  liis  bravery 
(1  Samuel  23.20);  he  had  been  appointed  captain  of  the 
king's  body-guard  (2  Samuel  8.18;  20.2:5;  1  Chronicles  18. 
17),  and  was  regarded  by  Joab  as  a  rival.  Nathan  the 
prophet-Was  held  in  high  estimation  by  David,  and 
stood  on  the  most  intimate  relations  with  the  royal 
family  (2  Samuel  12. 25).  Shimei— Probably  the  person 
of  this  name  who  was  afterwards  enrolled  among  Solo- 
mon's great  ofllcers  (ch.  4. 18).  Rei— Supposed  to  be  the 
same  as  Ira  (2  Samuel  20.  26).  and  the  mlglity  men— The 
select  band  of  worthies.  9.  En-rogel— Situated  (Joshua 
15.7-10)  east  of  Jerusalem,  in  a  level  place,  Just  below  the 
junction  of  the  valley  of  Hlnnom  with  that  of  Jehosha- 
phat.  It  is  a  very  deep  well,  measuring  12-5  feet  in  depth ; 
the  water  is  sweet,  but  not  very  cold,  and  it  is  at  times 
quite  full  to  overflowing.  The  Orientals  are  fond  of  en- 
joying festive  repasts  in  tlie  open  air  at  places  which 
command  the  advantage  of  shade,  water,  and  verdure; 
and  those  fetes  champetres  are  not  cold  collations,  i)ut 
magnlflcent  entertainments,  the  animals  being  killed 
and  dressed  on  the  spot.  Adonijah's  feast  at  En-rogel 
was  one  of  this  Oriental  description,  and  it  was  on  a 
large  scale  (2  Samuel  3.4,5;  5.14-16;  1  Chronicles  14.1-7). 
At  the  accession  of  a  new  king  tliere  were  sacrifices  of- 
fered (1  Samuel  11. 15).  But  on  such  an  occasion  it  was  no 
less  customary  to  entertain  the  grandees  of  the  kingdom 
and  even  the  populace  in  a  public  manner  (1  Chronicles 
12.23-40).  There  is  the  strongest  probability  that  Adoni- 
jah's feast  was  purely  political,  to  court  popularity  and 
secure  a  party  to  support  his  claim  to  the  crown.  11-27. 
Nathan  spake  unto  Batli-sheha  .  .  .  let  nie  gl've  thee 
counsel,  &c. — ^The  revolt  was  defeated  by  this  prophet, 
who,  knowing  the  Lord's  will  (2  Samuel  7. 12;  1  Chronicles 
22. 9),  felt  himself  bound,  in  accordance  with  his  character 
and  office,  to  take  the  lead  in  seeing  it  executed.  Hith- 
erto the  succession  of  the  Hebrew  monarcliy  had  not 
been  settled.  The  Lord  had  reserved  to  himself  the  right 
of  nomination  (Deuteronomy  17. 15),  which  was  acted 
upon  in  the  appointments  both  of  Saul  and  David;  and 
in  the  case  of  the  latter  the  rule  was  so  far  modified  that 
his  posterity  were  guaranteed  the  perpetual  possession 
of  the  sovereignty  (2  Samuel  7. 12).  This  Divine  purpose 
was  known  throughout  the  kingdom ;  but  no  intimation 
had  been  made  as  to  whether  the  right  of  inheritance 
was  to  belong  to  the  eldest  son.  Adonijah,  in  common 
with  the  people  generally,  expected  that  this  natural 
arrangement  should  be  followed  in  the  Hebrew  kingdom 
as  In  all  others.  Nathan,  who  was  aware  of  the  old  king's 
solemn  promise  to  Solomon,  and,  moreover,  that  this 
■promise  was  sanctioned  by  the  Divine  will,  saw  that  no 
time  was  to  be  lost.  Fearing  the  effects  of  too  sudden  ex- 
citement in  the  king's  feeble  state,  he  arranged  that 
Bath-sheba  should  go  first  to  inform  him  of  what  was 
being  transacted  without  the  walls,  and  that  himself 
should  follow  to  confirm  her  statement.  The  narrative 
Uei'e  not  only  exhibits  the  vivid  picture  of  a  scene  within 
212 


the  interior  of  a  palace,  but  gives  the  impression  that  a 
great  deal  of  Oriental  state  ceremonial  had  been  estab- 
lished in  the  Hebrew  court.  30.  the  eyes  of  all  Israel 
are  tipon  thee,  that  thou  slkouldest  tell  them  -who 
sliaU  sit  on  the  tlironc— When  the  kings  died  without 
declaring  their  will,  then  their  eldest  son  succeeded.  But 
frequently  they  designated  long  before  their  death  which 
of  their  sons  should  inherit  the  throne.  The  kings  of 
Persia,  as  well  as  of  other  Eastern  countries,  have  ex- 
ercised the  same  right  in  modern  and  even  recent  times. 
21.  I  and  my  son  .  .  .  shall  be  counted  offenders — i.  e., 
slain,  according  to  the  barbarous  usage  of  the  East  to- 
wards all  who  are  rivals  to  the  throne.  28-31.  Tlieu 
King  David  answered  and  said,  Call  me  Bath-sheha— 
He  renews  to  her  the  solemn  pledge  he  had  given,  in 
terms  the  solemnity  and  impressiveness  of  which  show 
that  the  aged  monarch  had  roused  himself  to  the  duty 
the  emergency  called  for. 

32-49.  Solomon,  by  David's  Appointment,  is  Anoint- 
ed King.  33.  cause  Solomon  my  son  to  ride  upon 
mine  own  mule— Directions  were  forthwith  given  for  the 
immediate  coronation  of  Solomon.  A  procession  was  to  be 
formed  by  the  "servants  of  their  lord"— i.  e.,  the  king's 
body-guard.  Mules  were  then  used  by  all  the  princes  (2 
Samuel  13.  20) ;  but  there  was  a  state  mule  of  wh  ich  all  sub- 
jects were  forbidden,  under  pain  of  death,  to  make  use, 
without  special  permission;  so  that  its  being  granted  to 
Solomon  was  a  public  declaration  in  his  favour  as  the  fu- 
ture king  (see  on  Esth  er  6. 8, 9).  bring  him  dotvn  to  Glhon 
—A  pool  or  fountain  on  the  west  of  Jerusalem  (see  on  2 
Chronicles  32.  30),  chosen  as  equally  public  for  the  counter 
proclamation.  34.  anoint  him — Done  only  in  the  case 
of  a  new  dynasty  or  disputed  succession  (see  on  1  Samuel 
16. 13 ;  2  Samuel  2.  4).  35.  then  ye  shall  come  after  hint, 
that  he  may  come  and  sit  upon  my  throne — The  public 
recognition  of  the  successor  to  the  throne,  during  the  old 
king's  lifetime,  is  accordant  with  the  customs  of  the  East. 
.39.  an  horn  of  oil  out  of  the  tabernacle— It  was  the  sa- 
cred oil  (Exodus  30. 22)  with  which  the  kings  Avere  anointed. 
•40.  all  tlie  people  came  up  after  him — i,  c,  from  tlie  val- 
ley to  the  citadel  of  Zion.  41.  Adonijah,  and  all  jth« 
guests  that  -were  -with  him,  heard  It  as  they  ntade  an 
end  of  eating — The  loud  shouts  raised  by  the  populace  at 
the  joyous  proclamation  at  Gihon,  and  echoed  by  assem- 
bled thousands,  from  Zion  to  En-rogel,  were  easily  heard 
at  that  distance  by  Adonijah  and  his  confederates.  The 
arrival  of  a  trusty  messenger,  who  gave  a  full  detail  of  the 
coronation  ceremony,  spread  dismay  in  their  camp.  The 
wicked  and  amljitious  plot  they  had  assembled  to  execute 
was  dissipated,  and  every  one  of  the  conspiratoi's  con- 
sulted his  safety  by  fiight. 

50-5:i.  Adonijah,  Fleeing  to  the  Horns  of  the  Al- 
tar, IS  Dismissed  by  Solomon.  50.  Adohijah  went  and 
cauglit  hold  on  the  horns  of  the  altar — Most  probably 
the  altar  of  burnt  offering  which  had  been  erected  on 
Mount  Zion,  where  Abiathar,  one  of  his  partisans,  pre- 
sided as  high  priest.  The  horns  or  projections  at  the  four 
corners  of  the  altar,  to  which  the  sacrifices  were  bound, 
and  which  were  tipped  with  the  blood  of  the  victim,  wei-e 
symbols  of  grace  and  salvation  to  the  sinner.  Hence  the 
altar  was  regarded  as  a  sanctuary  (Exodus  21. 14),  but  not 
to  murderers,  rebels,  or  deliberate  perpetrators.  Adonijah, 
having  acted  in  opposition  to  the  will  of  the  reigning 
prince,  was  guilty  of  rebellion,  and  stood  self-condemned. 
Solomon  spared  his  life  on  the  express  condition  of  his 
good  behaviour — living  in  strict  privacy,  leading  a  quiet, 
peaceable  life,  and  meddling  with  the  alfairs  of  neither 
the  court  nor  the  kingdom.  53.  they  brought  him  do\vn 
— from  the  ledge  around  the  altar  on  which  he  was  stand- 
ing, he  bo-wed  hlniself-^.  e.,  did  homage  to  Solomon  as 
king. 

CHAPTER    II. 
Ver.  1-11.    David  Dies.    1.  David  charged  his  son— 

The  charge  recorded  here  was  given  on  his  death  to  Solo- 
mon, and  is  different  from  the  farewell  address  delivered 
in  public  some  time  before  (1  Chronicles  28.  29).  It  is  in- 
troduced with  great  solemnity.    2.  I  go  the  -way  of  all 


TliC  Death  of  David. 


1   KINGS  II. 


Solomon  Succeeds  Him. 


Uie  earth— A  beautiful  and  im  nvssive  periphrasis  for 
death,  be  thou  sti-oikg,  and  shovr  thyself  a  man — Ttiis 
counsel  is  similar  to  the  apostolic  direction  (1  Corinthians 
16. 13),  and  refers  to  the  fortitude  or  strengtli  of  mind  that 
was  required  to  discharge  the  onerous  functions  of  king. 
3.  Iteep  the  charge  of  the  Lord  thy  God — i.  e.,  the  Di- 
vine law  in  all  its  ceremonial  as  well  as  moral  lequire- 
ments.  But  particular  reference  was  intended  to  its  po- 
litical institutions,  as  it  was  only  by  strictly  maintaining 
the  conduct  that  became  the  Hebrew  monarch  (Deuter- 
onomy 17.  10-20),  that  he  should  secure  the  blessing  of  peace 
and  prosperity  to  his  reign  (see  on  Deuteronomy  4.  0 ;  29. 
10-21).  4:.  there  sliall  not  fail  thee  a  man  on  the  throne 
of  Israel — A  reference  to  the  promise  made  to  David  of 
the  sovereignty  being  vested  perpetually  in  his  lineage  (2 
Samuel  7. 11-16),  which  was  confirmed  to  Solomon  after- 
wards (see  on  ch.  9. 5),  and  repeated  with  reference  to  its 
spiritual  meaning  long  after  (Jeremiah  33. 17).  5,  G.  thou 
Itno^vest  ■what  Joab  did — The  insolent  and  imperious 
conduct  of  that  general  had  not  only  been  deeply  offen- 
sive to  the  feelings  (2  Samuel  18. 5-15;  19. 5-7),  but  calculated 
to  bring  reproach  on  the  character,  to  injure  the  prospects, 
and  endanger  the  throne  of  David.  Passing  over  tlie  in- 
juries committed  directlj'  against  himself,  David  dwelt 
with  strong  feelings  on  tlie  base  assassination  of  Abner 
and  Araasa.  shed  the  blood  of  -^var  in  peace,  &c. — The 
obvious  meaning  is,  that  in  peace  he  acted  towards  them 
as  if  they  had  been  in  a  state  of  warfare;  but  perhaps  tliese 
graphic  expressions  might  be  designed  to  impress  Solo- 
mon's mind  more  strongly  with  a  sense  of  the  malice, 
treachery,  and  cruelty  bj'  which  those  murders  were  cha- 
racterized. 6.  do  according  to  thy^vlsdom — Joab's  im- 
mense popularity  with  the  army  required  that  any  pro- 
ceedings instituted  against  him  should  be  taken  witli  great 
prudence  and  deliberation.  8.  thou  hast  with  thee 
Shimel — Though  David  promised  him  a  pardon,  Avhich  be- 
ing enforced  by  the  presence  of  a  thousand  followers,  could 
not  have  been  well  refused,  he  warned  his  son  against 
Sliiraei  as  a  turbulent  and  dangerous  character.  It  must 
not  be  supposed  that  in  these  dying  Instrucl^ons  David 
was  evincing  a  fierce  vindictive  spirit.  He  is  rather  to  be 
considered  as  acting  In  the  character  of  a  king  and  magis- 
trate, in  noticing  crimes  which  he  had  not  been  in  a  con- 
dition to  punish,  and  pointing  out  persons  of  whom  Solo- 
mon would  be  under  a  necessity  to  rid  himself  as  danger- 
ous to  the  state.  Tlie  grateful  mention  of  Barzillai"s 
kindness  was,  however,  a  personal  feeling  that  does  hon- 
our to  tlie  warmth  of  his  heart;  and  his  silence  as  to  Me- 
phibosheth,  the  son  of  his  beloved  Jonathan,  would  imply 
the  previous  death  of  that  prince.  9.  for  thouart  a^tvlse 
man— Solomon  had  given  early  indications  of  wisdom 
before  his  miraculous  endowment  with  the  heavenly  gift 
(see  on  ch.  3. 11),  and  his  own  sagacity  would  dictate  the 
course  that  should  be  followed  in  any  new  offence  that 
Shimel  might  commit.  10.  So  David  slept  ^vith  liis 
father*— About  six  months  after  the  coronation  of  Solo- 
mon (cf.  2  Samuel  5.  5,  with  1  Chronicles  29.  27).  The  inter- 
val was  spent  In  developing  his  ideas  and  plans  for  the 
Itature  glory  of  the  kingdom,  and  providing  for  the  per- 
manent worship  of  God  (see  on  1  Chronicles  22.,  etseq.). 
David  WBia  burietl  In  the  city  of  David— Sepulchres 
were  not  allowed  within  the  precincts  of  cities.  Jerusa- 
lem, however,  formed  an  exception ;  and  yet,  even  there, 
the  privilege  was  reserved  chiefly  for  the  royal  family 
(Acts  2. 29).  Tradition  says  that  the  bones  of  David  repose 
on  Mount  Zion,  and  the  minaret  of  a  small  mosque  points 
out  the  spot  which  tradition  has  fixed.  His  was  a  noble,  a 
wondrous,  and  a  humbling  history.  He  was  a  good  man, 
yet  his  life  was  deformed  by  various  crimes  of  a  very  gross 
character.  But  there  were  many  bright  and  noble  traits 
in  his  character;  he  was  an  earnest  lover  of  the  Divine 
law;  his  reign  was  signalized  by  many  important  ser- 
vices that  contributed  to  the  glory  of  God  and  the  exalta- 
tion of  His  kingdom ;  and  his  name,  as  the  sweet  Psalm- 
ist of  Israel,  will  be  held  In  honour  to  the  latest  age  of  the 
Church. 

12-21.    Solomon  Succeeds  Him.    12.  Then  sat  Solo- 
mon on  the  throne  of  David  his  fatlier— His  ascen- 


sion to  the  royal  dignity  was  made  under  the  happiest 
auspices.  Having  been  born  after  his  father  became 
monarch  of  the  whole  kingdom,  his  claim,  according  to 
the  notions  of  Oriental  people,  was  preferable  to  that  of 
all,  even  his  elder  brothers.  The  Hebrew  kingdom  en- 
joyed Internal  prosperity;  it  was  respected  and  renowned 
abroad,  and  Solomon  well  knew  how  to  Improve  these 
advantages.  13-18.  Adonijali  came  to  Bath-slieba— Her 
question  to  him  betrays  an  apprehension  which  his  re- 
cent conduct  might  well  warrant ;  but  his  pious  acknow- 
ledgment of  the  Divine  will  seemed  apparently  to  indi- 
cate so  entire  an  acquiescence  in  the  settlement  of  the 
succession,  that,  in  her  womanly  simplicity,  she  per- 
ceived not  the  deep  cunning  and  evil  design  that  was 
concealed  under  his  request,  and  readily  undertook  to 
promote  his  wishes.  19,  30.  Bath-sheba  -went  nnto 
King  Solomon— The  filial  reverence,  and  the  particular 
act  of  respect  wliicli  Solomon  rendered,  were  quite  in 
accordance  with  the  sentiments  and  customs  of  the  East. 
The  right  hand  is  tlie  place  of  honour ;  and  as  it  Is  expressly 
said  to  have  been  assigned  to  "the  king's  motlier,"  it  is 
necessary  to  remark,  that  when  a  husband  dies,  his 
widow  acquires  a  higher  dignity  and  power,  as  a  mother 
over  her  son,  than  she  ever  possessed  before.  Besides, 
the  dignity  of  "  king's  mother"  is  a  state  office,  to  which 
certain  revenues  are  attached.  The  holder  has  a  separate 
palace  or  court,  as  well  as  possesses  great  influence  In 
public  afliairs ;  and  as  the  dignity  is  held  for  life,  it  some- 
times happens,  in  consequence  of  deaths,  that  the  per- 
son enjoying  it  may  not  be  related  to  the  reigning  sov- 
ereign by  natural  maternity.  Bath-sheba  had  evidently 
been  invested  with  tliis  honourable  office.  3iJ.  why  dost 
thou  ask  Abishag  .  .  .  ask  for  liim  the  kingdom  also 
—(See  on  2  Samuel  10. 11 ;  also  on  12.  8.)  Solomon's  indig- 
nation was  roused;  he  in  a  moment  penetrated  the  artful 
scheme,  and  from  his  associating  the  names  of  Ablathar 
and  Joab,  he  seems  to  have  suspected  or  known  that  those 
deep  schemers  had  been  the  prompters  of  Adouijah. 
33-35.  God  do  so  to  mc,  ai»d  more  also — The  common 
form  of  introducing  a  solemn  oatli.  if  Adonijah  have 
not  spoken  this  word  against  liis  own  life — Whether 
there  was  a  treasonable  design  to  conceal  under  this  re- 
quest or  not,  the  act,  according  to  Eastern  notions,  was 
criminal,  and  of  dangerous  consequence  to  the  state. 
There  is  no  ground  of  censure  upon  Solomon  for  erueltj^ 
or  precipitation  in  tliis  instance.  He  had  pardoned  Adon- 
ijali's  former  consph-acy;  but  this  new  attempt  was  re- 
bellion against  the  viceroy  appointed  by  the  Divine 
King,  and  called  for  condign  punishment.  The  office  of 
executioner  was  among  the  Hebrews,  as  in  other  ancient 
countries  of  the  East,  performed  unceremoniously  and 
privately— often  without  any  previous  warning— by  the 
captain  of  the  guard,  or  one  of  his  officers  (Matthew  11. 10). 
36,  37.  unto  Abiathai*  the  priest  said  the  king — This 
functionary,  as  the  counsellor  or  accomplice  of  Adonijah, 
had  deserved  to  share  his  fate.  But  partly  from  regard 
to  his  priestly  dignity,  and  partly  from  his  long  associa- 
tions with  the  late  king,  Solomon  pronounced  on  him 
the  mitigated  sentence  of  banishment  to  his  country 
estate  at  Anathoth,  and  thereby,  as  God's  vicegerent, 
deprived  him  of  his  office  and  its  emoluments.  The 
sacred  writer  notices  the  remarkable  fulfilment,  Abia- 
thar's  degradation  from  tlio  high  priesthood  (see  on  ch. 
4.4),  of  the  doom  denounced  against  the  house  of  Ell 
(1  Samuel  2. 30). 

28-45.  JOAB  SlAIX.  38.  Tlien  tidings  came  to  Joab— 
The  execution  of  these  sentences  respectively  on  Adoni- 
jah and  Abiatliar,  prepared  Joab  for  his  fate.  Death,  due 
to  his  great  crimes  (Numbers  85. 33),  would  long  ago  have 
been  inflicted,  had  not  his  power  and  popularity  with 
the  army  been  too  formidable  for  the  old  king.  He  now 
fled  to  the  altar,  which,  though  a  recognized  asylum, 
atTorded  no  sanctuary  to  the  rebel  and  murderer  (Exodus 
21.14).  And,  as  he  refused  to  leave  It,  he  seems  to  have 
cherished  some  faint  hope  tliat  a  religious  scruple  would 
have  been  felt  at  the  thouglit  of  violating  the  sanctity  of 
the  place  by  bloodshed.  Benaiah,  not  liking  to  assume 
any  responsibility,  referred  the  matter  to  Solomon,  who 

213 


Solomon  Marries  Pharaoh's  Daughter. 


1  KINGS  III,  IV. 


Solomon's  Choice  of  Wisdot/l, 


determined  that  the  law  should  take  its  course  (Deuter- 
onomy 19.  13).  33.  Their  blood  sliall  return  upon  the 
head  of  Joah,  &c.  — A  reference  is  here  made  to  the 
curse  publicly  and  solemnly  pronounced  by  King  David 
(2  Samuel  8.  28,  29),  34.  Benaiah  .  .  .  went  up,  and  fell 
upon  him— According  to  the  terms  of  the  statute  (Exodus 
21. 14),  and  the  practice  in  similar  cases  (2  Kings  11. 15),  the 
criminal  was  to  be  dragged  from  the  altar  and  slain  else- 
where. But  the  truth  is,  that  the  sanctity  of  the  altar 
was  violated  as  much  by  the  violence  used  in  forcing  the 
criminal  from  the  place  as  in  shedding  his  blood  there; 
the  express  command  of  God  autliorized  the  former,  and 
therefore  by  implication  permitted  the  latter,  was 
burled  in  his  o-»vn  house  —  Or  family  vault,  at  his 
property  in  the  wilderness  of  Judah.  His  interment  was 
included  in  the  king's  order,  as  enjoined  in  the  Wvine 
law  (Deuteronomy  21. 23). 

34-46.  Shimei  Put  to  Death.  36.  the  Idng  sent 
and  called  for  Shimei — He  was  probably  residing  at 
Bahurim,  his  native  place.  But,  as  he  was  a  suspicious 
character,  Solomon  condemned  him  henceforth  to  live 
in  Jerusalem,  on  the  penalty  of  death,  for  going  with- 
out the  gates.  He  submitted  to  this  confinement  for 
three  years,  when,  violating  his  oath,  he  was  arrested 
and  put  to  death  by  Solomon  for  perjury,  aggravated  by 
his  former  crime  of  high  treason  against  David.  46.  the 
kingdom  was  established  In  the  hand  of  Solomon — 
Now,  that  by  the  death  of  Shimei,  all  the  leaders  of  the 
rival  factions  had  been  cut  off. 

CHAPTER   III. 

Ver.  1.  Solomon  Marries  Pharaoh's  Daxtghter.  l. 
Solomon  made  affllnltywitli  Pharaoh — This  was  a  royal 
title,  equivalent  to  sultan,  and  the  personal  name  of  tliis 
monarch  is  said  to  have  been  Vaphres.  The  formation, 
on  equal  terms,  of  this  matrimonial  alliance  with  the 
royal  family  of  Egypt,  shows  the  higli  consideration  to 
which  the  Hebrew  kingdom  had  now  arisen.  Rosellini 
has  given,  ft-om  the  Egyptian  monuments,  what  is  sup- 
posed to  be  a  portrait  of  this  princess.  Slie  was  received 
in  the  land  of  her  adoption  with  great  eclat ;  for  the  Song 
of  Songs,  and  tlie  forty-flftli  Psalm  are  supposed  to  have 
been  composed  in  honour  of  this  occasion,  although  they 
may  both  have  a  higher  typical  reference  to  the  introduc- 
tion of  the  Gentiles  into  the  church,  brought  hei-  into 
the  city  of  David— i.  e.,  Jerusalem.  She  was  not  admis- 
sible into  the  stronghold  of  Zion,  the  Ijuilding  where  the 
ark  was  (Deuteronomy  23.7,  8).  She  seems  to  have  been 
lodged  at  first  in  his  mother's  apartments  (Song  3.  4;  8.2), 
as  a  suitable  residence  was  not  yet  provided  for  her  in  the 
new  palace  (ch.  7.  8 ;  9.24;  2  Chronicles  8. 11).  building 
.  .  .  the  wall  of  Jerusalem — Although  David  had  begun 
(Psalm  51. 18),  it  was,  according  to  Josephus,  reserved  for 
Solomon  to  extend  and  complete  the  fortifications  of  the 
city.  It  has  been  questioned  whether  this  marriage  was 
in  conformity  with  the  law  (see  on  Exodus  34. 16;  Deuter- 
onomy?. 3;  Ezra  10. 1-10;  Nehemiah  13. 26).  But  it  is  no- 
where censured  in  Scripture,  as  are  the  connections  Solo- 
mon formed  with  other  foreigners  (cli.  11. 1-3);  whence  it 
may  be  inferred  that  he  had  stipulated  for  her  abandon- 
ment of  idolatry,  and  conforming  to  the  Jewish  religion 
(Psalm  45.  10, 11). 

2^.  High  Places  Being  in  Use,  He  Sacrifices  at 
GiBEON.  3.  Solomonloved  the  liord— Tills  declaration, 
illustrated  by  what  follows,  affords  undoubted  evidence 
of  the  young  king's  piety;  nor  is  tlie  word  "  only,"  which 
prefaces  the  statement,  to  be  understood  as  introducing  a 
qualifying  circumstance  that  reflected  any  degree  of  cen- 
sure upon  him.  The  intention  of  the  sacred  historian  is 
to  describe  the  generally  prevailing  mode  of  worship  be- 
fore the  temple  was  built.  The  "  high  places  "  wei-e  altars 
erected  on  natural  or  artificial  eminences,  probably  from 
the  idea  that  men  were  brought  nearer  to  tlie  Deity.  They 
nad  been  used  by  the  patriarchs,  and  had  become  so  uni- 
versal among  the  heathen  that  they  were  almost  identi- 
fied with  idolatry.  They  were  prohibited  in  the  law  (Le- 
Titlcus  17.3,  4;  Deuteronomy  12.  13,  14;  Jeremiah  7.  31; 
214 


Ezekiel  6.  3, 4 ;  Plosea  10.  8).  But,  so  long  as  the  tabernacle 
was  migratory,  and  the  means  for  the^  national  worship 
were  merely  provisional,  the  worship  on  tliose  high  places 
was  tolerated,  and  hence,  as  accounting  for  their  continu- 
ance, it  is  expressly  stated  (v.  2)  that  God  had  not  yet 
chosen  a  permanent  and  exclusive  place  for  his  worsliip. 
4.  the  king  went  to  Glbeon  to  sacriAce  there — The 
prominent  distinction  of  this  place  arose  from  the  old 
tabernacle  and  the  brazen  altar  which  Moses  had  made  iu 
the  wilderness,  being  there  (1  Clironicles  16.39;  21.29;  2 
Chronicles  1.  3-6).  The  royal  progress  was  of  public  im- 
portance. It  was  a  season  of  national  devotion.  Tlie 
king  was  accompanied  by  his  principal  nobility  (2  Cliron- 
icles 1,  2),  and,  as  the  occasion  was  most  probably  one  of 
the  great  annual  festivals  which  lasted  seven  days,  the 
rank  of  the  offerer  and  the  succession  of  daily  oblationa 
may  help  iu  part  to  account  for  the  immense  magnitude 
of  the  sacrifices.  5.  In  Gibeon  the  liOi'd  appeared  to 
Solomon  in  a  dream — It  was  probably  at  the  close  of 
this  season,  wlien  his  mind  had  been  elevated  into  a  high 
state  of  religious  fervour  by  the  protracted  services.  Sol- 
omon felt  an  intense  desire,  and  lie  had  offered  an  earnest 
petition,  for  tlie  gift  of  wisdom.  In  sleep  his  thoughts  ran 
upon  the  subject  of  his  prayer,  and  he  dreamed  that  God 
appeared  to  him  and  gave  him  the  option  of  every  thing 
in  the  world— that  he  asked  wisdom,  and  that  God  granted 
his  request.  His  dream  was  but  an  imaginary  repetition 
of  his  former  desire,  but  God's  grant  of  it  was  real. 

6-15.  He  Chooses  Wisdom.  6.  Solomon  said— i.  e.,  had 
dreamed  that  he  said.  7.  1  am  but  a  little  child — Not  in 
age,  for  he  had  reached  manhood  (ch.  2.  9),  and  must  have 
been  at  least  twenty  j'ears  old,  but  he  was  raw  and  inex- 
perienced in  matters  of  government.  10,  the  speech 
pleased  the  Lord — It  was  Solomon's  waking  prayers  tliat 
God  heard  and  requited,  but  the  acceptance  was  signified 
in  this  vision.  15.  behold,  it  -was  a  dream — The  vivid 
impression,  the  indelible  recollection  he  had  of  this 
dream,  together  with  the  new  and  increased  energy  com- 
municated to  his  mind,  and  the  flow  of  worldly  prosperity 
that  rushed  upon  him,  gave  him  assurance  that  it  camo 
by  Divine  ihspiration,  and  originated  in  the  grace  of  God, 
Tlie  wisdom,  however,  that  was  aslted  and  obtained  was 
not  so  much  of  the  heart  as  the  head— it  was  wisdom  not 
for  himself  personally,  but  for  his  oflice,  sucli  as  would 
qualify  him  for  the  administration  of  justice,  the  govern- 
ment of  a  kingdom,  and  for  the  attainment  of  general 
scientific  knowledge. 

16-28.  His  Judgment  Between  Two  Harlots.  16. 
Then  came  there  two  Avomen — Eastern  nionarchs,  who 
generally  administer  justice  in  person,  at  least  in  all  cases 
of  difliculty,  often  appeal  to  the  principles  of  human  na- 
ture when  they  are  at  a  loss  otherwise  to  find  a  clue  to 
the  truth,  or  see  clearly  tlieir  way  through  a  mass  of  con- 
fiicting  testimony.  The  modern  history  of  the  East 
abounds  with  anecdotes  of  judicial  cases,  in  which  the 
decision  given  was  the  result  of  an  experiment  similar  to 
this  of  Solomon  upon  the  natural  feelings  of  the  contend- 
ing parties, 

CHAPTER    IV. 

1-6.  Solomon's  Princes.  1.  So  King  Solomon  -vvas 
king  over  all  Israel — Tliis  chapter  contains  a  general  de- 
scription of  the  state  and  glory  of  the  Hebrew  kingdom 
during  the  more  flourishing  or  later  years  of  his  reign,  a. 
these  vi-ere  the  princes— Or  chief  officers,  as  is  evident 
from  two  of  them  marrying  Solomon's  daughters,  Aza- 
riah  the  son  of  Zadok  the  priest — Rather,  the  prince,  as 
the  Hebrew  word  frequently  signifies  (Genesis  41. 45;  Exo- 
dus 2. 16;  2  Samuel  8. 18);  so  that  from  the  precedency 
given  to  this  person  in  the  list,  he  seems  to  have  been 
prime  minister,  the  highest  in  oflice  next  the  king.  3. 
Scribes— i.  e.,  secretaries  of  state.  Under  David,  there 
had  been  only  one.  And  the  employment  of  three  func- 
tionaries in  this  department  indicates  either  improved 
regulations  by  the  division  of  labour,  or  a  great  increase 
of  business,  occasioned  by  the  growing  prosperity  of  the 
kingdom,  or  a  more  extensive  correspondence  with  for- 
eign countries,    recorder— t.  e..  Historiographer,  or  an- 


Solomon' i  Twelve  Officers. 


1   KINGS  V. 


Hiram  Sends  to  Congratulate  him. 


nalist— an  office  of  great  importance  in  Oriental  courts, 
and  the  duties  of  which  consisted  in  chronicling  the  oc- 
currences of  every  day.  ■*.  BenalaK  -^vas  over  tlie  Iiost — 
Formerly  captain  of  the  guard ;  he  had  succeeded  Joab  as 
commander  of  the  forces.  Zadok  ami  Abiathar  -ivere 
the  priests — Tlie  first  only  discharged  the  sacred  func- 
tions—the latter  had  been  banished  to  his  country  seat, 
and  retained  nothing  more  than  the  name  of  high  priest. 
5.  over  the  officers — t.  e.,  the  provincial  governors  enu- 
merated in  V.  17-19.  the  principal  officer,  and  tlie  king's 
friend — Perhaps  president  of  the  privy  council,  and  Solo- 
mon's confidential  friend  or  favourite.  Tliis  high  func- 
tionary had  probably  been  reared  along  witli  Solomon. 
That  he  should  heap  those  honours  on  the  sons  of  Nathan 
was  most  natural,  considering  the  close  intimacy  of  the 
father  witli  tlie  late  king,  and  the  deep  obligations  under 
whicli  Solomon  personally  lay  to  the  propliet.  6.  Ahish- 
ar  tvas  over  the  household — Steward  or  chamberlain 
of  the  palace.  Adonlram — Or  Adoram  (2  Samuel  20.  24 ; 
ch.  12.  18),  or  Hadoram  (2  Chronicles  10.  IS),  ivas  over  the 
tribute — Not  the  collection  of  money  or  goods,  but  the 
levy  of  compulsory  labourers  (cf.  ch.  5.  13, 14). 

7-21.  His  Twelve  Officers.  7.  Solomon  had  t^velve 
officers  over  all  Israel.  The  royal  revenues  were  raised 
according  to  the  ancient,  and  still,  in  many  parts,  exist- 
ing usage  of  the  East,  not  in  money  payments,  but  in  the 
produce  of  the  soil.  There  would  be  always  a  consider- 
able difllculty  in  the  collection  and  transmission  of  these 
tithes  (1  Samuel  S.  15),  and,  therefore,  to  facilitate  the 
work,  Solomon  appointed  twelve  ofllcers,  who  had  each 
the  charge  of  a  tribe  or  particular  district  of  country,  from 
which,  in  monthly  rotation,  the  supplies  for  tlie  mainten- 
ance of  the  king's  household  were  drawn,  having  first 
been  deposited  in  "the  store  cities"  which  were  erected 
for  their  reception  (ch.  9.  19;  2  Chronicles  8.  4,  6).  8.  The 
son  of  Hur— Or,  as  the  margin  has  it,  Benhur,  Bende/car. 
In  the  rural  parts  of  Syria,  and  among  the  Arabs,  it  is  still 
common  to  designate  persons  not  by  tlieir  own  names, 
but  as  tlie  sons  of  their  fathers.  31.  Solomon  reigned 
over  all  kingdoms,  from  the  river — All  the  petty  king- 
doms between  the  Euphrates  and  tlie  Mediterranean  were 
tributary  to  him.  Similar  is  the  statement  in  v.  21.  34. 
from  Tiplisah — i.  e.,  Thapsacus,  a  large  and  flourishing 
town  on  the  west  bank  of  the  Euphrates,  the  name  of 
which  was  derived  from  a  celebrated  ford  near  it,  the 
lowest  on  that  river,  even  to  Azzah — i.e.,  Gaza,  on  the 
south-western  extremity,  not  far  from  the  Mediterranean. 
33.  Solomon's  provision  for  one  day — Not  for  the  king's 
table  onlj%  but  for  all  connected  with  the  court,  including, 
besides  the  royal  establishment,  those  of  his  royal  con- 
sorts, his  principal  officers,  his  body-guards,  his  foreign 
visitors,  &c.  The  quantity  of  fine  flour  used  is  estimated 
at  240  bushels :  tliat  of  meal  or  common  flour  at  480.  The 
number  of  cattle  required  for  consumption,  besides  poul- 
ti-y  and  several  kinds  of  game,  which  were  got  in  abun- 
dance on  the  mountains,  did  not  exceed  in  proportion 
what  is  needed  in  other  courts  of  the  East.  35.  every 
man  under  his  vine  and  .  .  .  fig  tree — This  is  a  common 
and  beautiful  metaphor  for  peace  and  security  (Micah  4.  4; 
Zcchariah  3.  10),  founded  on  the  practice,  still  common  in 
modern  Syria,  of  training  these  fruit-trees  up  the  walls 
and  stairs  of  houses,  so  as  to  make  a  shady  arbor,  beneath 
which  the  people  sit  and  recreate  themselves.  36.  forty- 
thousand  stalls— For  the  royal  mews  (see  on  2  Clironicles 
9.  25).  38.  barley  .  .  .  and  straiv— .Straw  is  not  used  for 
litter,  but  barley  mixed  with  chopped  straw  is  the  usual 
fodder  of  horses.  Dromedaries — Tlie  one-humped  camel, 
distinguished  for  their  great  fleetness. 

29-31.  His  Wisdom.  39.  Ood  gave  -wisdom  and  un- 
derstanding exceeding  much,  and  largeness  of  heart 
— i.  c,  High  powers  of  mind,  gi'eat  capacity  for  receiving 
as  well  as  aptitude  for  communicating  knowledge.  30. 
Solomon's  -wisdom  excelled  the  -%vlsdom  of  tike  chil- 
dren of  the  East-— i.  e.,  the  Arabians,  Chaldeans  and 
Persians  (Genesis  25.  6).  all  the  -%vlsdom  of  Egypt— Egypt 
•was  renowned  as  the  scat  of  learning  and  sciences,  and 
the  existing  monuments,  which  so  clearly  describe  the 
ancient  state  of  society  and  the  arts,  show  the  high  culti- 


vation of  the  Egj'ptian  people.    31.  -wiser  than  all  men 

— i.  e.,  all  his  contemporaries,  either  at  home  or  abroad. 
than  Ethan— Or  Jednthun,  of  the  family  of  Merari  (1 
Chronicles  6.  44).  Ileman— (1  Chronicles  15.  17-19).  The 
chief  of  the  temple  musicians,  and  the  king's  seers  (1 
Chronicles  2;5.  5);  the  other  two  are  not  known,  the  sons 
of  Mahol— Either  another  name  for  Zerah  (1  Chronicles 
2.  6),  or  talcing  it  as  a  common  noun,  signifying  a  dance,  a 
chorus,  "the  sons  of  Mahol"  signify  persons  eminently 
skilled  in  poetry  and  music.  33.  he  spake  three  thou- 
sand proverbs— Embodying  his  moral  sentiments  and 
sage  observations  on  human  life  and  character,  a  thou- 
sand and  five  songs — Psahn  72.,  127.,  132.,  and  the  Song  of 
Songs  are  his.  33.  he  spake  of  trees,  from  the  cedar  .  .  . 
to  the  hyssop — All  plants,  from  the  greatest  to  the  least. 
The  Spirit  of  God  has  seen  fit  to  preserve  comparatively 
few  memorials  of  the  fruits  of  his  gigantic  mind.  The 
greater  part  of  those  here  ascribed  to  him  have  long  since 
fallen  a  prey  to  the  ravages  of  time,  or  perished  in  the 
Babylonish  captivity,  probably  because  they  were  not  in- 
spired. 

CHAPTER    V. 

Ver.  1-0.  HiBAM  Sends  to  Congratttlate  Solomon. 
1.  Hiram  sent  his  servants  unto  Solomon — The  grand- 
son of  David's  contemporary.  [Kitto.]  Tlie  same  Hiram. 
[Winer  and  others.]  The  friendly  relations  which  the 
king  of.  Tyre  had  cultivated  with  David  are  here  seen  re- 
newed with  his  son  and  successor,  by  a  message  of  con- 
dolence as  well  as  of  congratulation  on  his  accession  to  the 
throne  of  Israel.  The  alliance  between  the  two  nations 
had  been  mutually  beneficial  by  the  encouragement  of 
useful  traffic.  Israel,  being  agricultural,  furnished  com 
and  oil,  while  the  Tyrlans,  who  were  a  commercial  peo- 
ple, gave  in  exchange  tlieir  Phoenician  manufactures,  as 
well  as  the  produce  of  foreign  lands.  A  special  treaty  was 
now  entered  into  in  furtherance  of  that  undertaking 
which  was  the  great  work  of  Solomon's  splendid  and 
peaceful  reign.  6.  contmaud  that  they  lie-»v  me  cedar 
trees  out  of  Iicbanon- Nowhere  else  could  Solomon  have 
procured  materials  for  tlie  wood-work  of  his  contemplated 
building.  The  forests  of  Lebanon,  adjoining  the  seas  in 
Solomon's  time,  belonged  to  the  Phoenicians,  and  the 
timber  being  a  lucrative  branch  of  their  exports,  im- 
mense numbers  of  workmen  were  constantly  employed 
in  the  felling  of  trees  as  well  as  the  transportation  and 
pi-eparation  of  the  wood.  Hiram  stipulated  to  furnish 
Solomon  with  as  large  a  quantity  of  cedars  and  cypresses 
as  he  miglit  require ;  and  it  was  a  great  additional  obliga- 
tion, that  he  engaged  to  render  the  important  service  of 
having  it  brought  down,  probably  by  the  Dog  river,  to  the 
seaside,  and  conveyed  along  the  coast  in  floats;  i.  c,  the 
logs  being  baund  together,  to  the  harbour  of  Joppa  (2 
Chronicles  2. 16),  whence  they  could  easily  find  the  moans 
of  transport  to  Jerusalem,  my  servants  slinll  be  -tvith 
thy  servants— The  operations  were  to  be  on  so  extensive  a 
scale  that  the  Tyrlans  alone  would  be  insufficient.  A  di- 
vision of  labour  was  necessarj',  and  while  the  former 
would  do  the  work  that  required  skilful  artisans,  Solomon 
engaged  to  supply  the  labourers. 

7-12.  Furnishes  Timber  to  Build  the  Temple.  7. 
Blessed  be  the  lK>rd— This  language  is  no  decisive  evi- 
dence that  Hiram  was  a  worsliippcr  of  the  true  God,  as  he 
might  use  it  only  on  the  polytheistic  principle  of  acknow- 
ledging Jehovah  as  the  God  of  the  Hebrews  (see  on  2 
Chronicles  2.  12).  8.  Hiram  sent  to  Solomon,  saying,  I 
have  considered  the  things  .  .  .  and  I  will  do— The  con- 
tract was  drawn  out  lormally  in  a  written  document  (2 
Chronicles  2.  11),  which,  according  to  Josephus,  was  pre- 
served both  in  the  Jewish  and  Tyrian  records.  10.  fir 
trees — Rather,  the  cypress.  11.  foot!  to  his  household— 
This  was  an  annual  supply  for  the  palace,  dlfleront  from 
that  mentioned  In  2  Chronicles  2. 10,  which  was  for  the 
workmen  in  the  forests. 

i:i-18.  Solomon's  Workmen  and  Lahourkijs.  13. 
Solomon  raised  a  levy  out  of  all  Israel— Tlio  n  iiewcd 
notice  of  Solomon's  divine  gilt  of  wisdom  {v.  IJ)  is  evi- 
dently Introduced  to  prepare  for  this  record  of  the  strong 

215 


The  Building  of  the  Temple. 


1  KINGS  VI.  VIT. 


The  Building  of  Solomon^s  House. 


but  prudent  measures  he  took  towards  tne  accomplish- 
ment of  his  worii.  So  great  a  stretcli  of  arbitrary  power 
as  is  implied  in  this  compulsory  levy  must  have  raised 
great  discontent,  if  not  opposition,  had  not  his  wise 
arrangement  of  letting  the  labourers  remain  at  home  two 
months  out  of  three,  added  to  the  sacredness  of  the  Avork, 
reconciled  the  people  to  this  forced  labour.  The  carriage 
of  burdens,  and  the  Irksome  work  of  excavating  the 
quarries  was  assigned  to  the  remnant  of  the  Canaanites 
(ch.  9.  20;  2  Chronicles  8.  7-9)  and  war  prisoners  made  by 
David— amounting  to  153,600.  The  employment  of  persons 
of  that  condition  in  Eastern  countries  for  carrying  on 
any  public  work,  would  make  this  part  of  the  arrange- 
ments the  less  thought  of.  17.  brouglit  great  stones— 
The  stone  of  Lebanon  is  "hard,  calcareous,  whitish  and 
sonorous,  like  free-stone."  [Shaw.]  The  same  white  and 
beautiful  stone  is  to  be  got  in  CA'ery  part  of  Syria  and 
Palestine,  liewed  stones— Or  neatly  polished,  as  the 
Hebreiu  word  signifies  (Exodus  20.  25).  Both  Jewish  and 
Tyrian  builders  were  employed  in  hewing  these  great 
stones.  18.  and  the  stone-squnrers — The  margin.  Which 
renders  it  "the  Giblites"  (Joshua  13.  5),  has  long  been 
considered  a  preferable  translation.  This  marginal  trans- 
lation also  must  yield  to  another  which  has  lately  been 
proposed,  by  a  slight  change  in  the  Hebrew  text,  and 
which  would  be  rendered  thus:  "Solomon's  builders, and 
Hiram's  builders,  did  hew  them  and  bevel  them."  [The- 
NitJS.]  These  great  bevelled  or  grooved  stones,  measuring 
some  twenty,  others  thirty  feet  in  length,  and  from  five 
to  six  feet  in  breadth,  are  still  seen  in  the  substructures 
about  the  ancient  site  of  the  temple ;  and,  in  the  judgment 
of  the  most  competent  observers,  were  those  originally 
employed  "to  lay  the  foundation  of  the  house." 

CHAPTER   VI. 

Ver.  1-4.  The  Building  of  Solomon's  Temple,  a.  tlie 
liouse  -^vIilcK  King  Solomon  built  for  tlie  Lord — The 

dimensions  are  given  in  cubits,  which  are  to  be  reckoned 
according  to  the  early  standard  (2  Chronicles  3.  3),  or  holy 
cubit  (Ezekiel  40.  5;  43. 13),  a  handbreadth  longer  than  tiie 
common  or  later  one.  It  is  probable  that  the  internal 
elevation  only  is  here  stated.  3.  tlie  porcln — Or  portico, 
extended  across  the  whole  front  (see  on  2  Chronicles  3. 4). 
tvindo-^vs  of  narro>v  ligUt« — i.  e.,  windows  witli  lattices, 
capable  of  being  shut  and  opened  at  pleasure,  partly  to 
let  out  the  vapour  of  the  lamps,  the  smoke  of  the  frank- 
Incense,  and  partly  to  give  light.  [Keil.] 

5-10.  The  Chambers  Thekeof.  5.  against  tlie  ■»vall 
of  t!ie  Iiouse  lie  built  cliainbers — On  tliree  sides,  there 
were  chambers  in  three  stories,  each  story  wider  than  the 
one  beneath  it,  as  the  walls  were  narrowed  or  made  thin- 
ner as  they  ascended,  by  a  rebate  being  made,  on  which 
the  beams  of  the  side  floor  rested,  without  penetrating 
the  wall.  These  chambers  were  approached  from  the 
right  hand  side,  in  the  interior  of  the  under  story,  by  a 
■winding  staircase  of  stone,  which  led  to  the  middle  and 
upper  stories.  7.  tlicre  was  neither  hammer  nor  axe 
nor  any  tool  of  iron  heard  in  the  house  ivltile  it  wan 
In  building— A  subterranean  quarry  has  been  very  re- 
cently discovered  near  Jerusalem,  where  the  temple 
stones  are  supposed  to  have  been  hewn.  There  is  un- 
equivocal evidence  to  be  found  in  this  quarry  that  the 
stones  were  dressed  there,  for  there  are  blocks  exactly 
similar  in  size,  as  well  as  in  the  nature  of  the  stone,  to 
the  ancient  remains.  Thence,  probably,  they  would  be 
moved  on  rollers  down  the  Tyropean  valley  to  the  very 
Bide  of  the  temple.  [Tent  and  Khan.]  9, 10.  built  the 
house — The  temple  is  here  distinguished  from  the  wings 
or  chambers  attached  to  it — and  its  roofing  was  of  cedar 
wood.  10.  chambers  .  .  .  five  cubits  high— That  was 
the  height  of  the  whole  three  stories,  tl»ey  rested  on 
the  house  with  timber  of  cedar — i,  e.,  because  the  beams 
of  the  side-stones  rested  on  the  ledges  of  the  temple  wall ; 
the  wing  was  attached  to  the  house,  it  was  connected 
with  the  temple,  without,  however,  interfering  injuriously 
with  the  sanctuary.  [Keil.] 

11-14.  God's  Promises  unto  it.  ll.  the  word  of  the 
216 


Iiord  cante  to  Solomon— Probably  by  a  prophet.  It  was 
very  seasonable,  being  designed  first  to  encourage  him  to 
go  on  with  the  building,  by  confirming  anew  the  promise 
made  to  his  father  David  (2  Samuel  7.) ;  and  secondl  j',  to 
warn  him  against  the  pride  and  presumption  of  supposing 
that  after  the  erection  of  so  magnificent  a  temple,  he  and 
his  people  would  always  be  sure  of  the  presence  and 
favour  of  God.  The  condition  on  which  that  blessing 
could  alone  be  expected  was  expressly  stated.  The  dwell- 
ing of  God  among  the  children  of  Israel  refers  to  those 
symbols  of  his  presence  in  the  temple,  which  were  the 
visible  tokens  of  his  spiritual  relation  to  that  people. 

l.S-22.  The  Ceiling  and  Adorning  of  it.  15.  he  built 
the  walls  of  tlie  house  within — The  walls  were  wain- 
scotted  with  cedar  wood— the  floor  paved  with  cypress 
planks— the  interior  was  divided  by  a  partition  consisting 
of  folding  doors,  which  were  opened  and  shut  with  golden 
chains.  Into  two  apartments — the  back  or  Inner  room, 
i.  e.,  tjie  most  holy  place,  was  twenty  cubits  long  and 
broad — the  front,  or  outer  room,  i.  e.,  the  holy  place,  was 
forty  cubits.  The  cedar  wood  was  beautifully  embellished 
with  figures  in.  relievo,  representing  clusters  of  foliage, 
and  open  flowers,  cherubims,  and  palm  trees;  and  the 
whole  interior  was  overlaid  with  gold,  so  that  neither 
wood  nor  stone  was  seen  ;  nothing  met  the  eye  but  pure 
gold,  either  plain  or  richly  chased.  31-35.  for  the  enter- 
ing of  the  oracle- The  door  of  the  most  holy  place  was 
made  of  solid  olive  tree  and  adorned  with  figures— that 
of  the  holy  place  was  made  of  cypress  wood,  the  sides 
being  of  olive  wood.  36.  tlie  inner  court — "Was  for  the 
priests,  and  its  wall,  which  had  a  coping  of  cedar, 
is  said  to  have  been  so  low  that  the  people  could  see 
over  It. 

37,38.  The  Time  Taken  to  BiriLD  it.  37.  In  the  fourth 
year  wa«  the  foundation  laid— The  building  was  begun 
in  the  second  month  of  the  fourth  year,  and  completed  In 
the  eighth  month  of  the  eleventh  year  of  Solomon's  reign, 
comprising  a  period  of  seven  and  a  half  years,  which  is 
reckoned  here  in  round  numbers.  It  was  not  a  very 
large,  but  a  very  splendid  building,  requiring  great  care, 
and  ingenuity,  and  division  of  labour.  The  imnense 
number  of  workmen  employed,  together  with  th4  pre- 
vious preparation  of  the  materials,  serves  to  account  for 
the  short  time  occupied  in  the  process  of  building. 

CHAPTER   VII. 

Ver.  1.  Building  of  Solomon's  House,  I.  Solomon 
w^as  building  his  o'^vn  house  thirteen  years — The  time 
occupied  in  building  his  palace  was  nearly  double  that 
spent  in  the  erection  of  the  temple,  becaxise  neither  had 
there  been  the  same  previous  preparations  for  it,  nor  waa 
there  the  same  urgency  as  in  providing  a  place  of  wor- 
ship, on  which  the  national  well-being  so  much  de- 
pended. 

2-7.  Of  the  House  of  Lebanon.  3.  He  built  also  the 
house  of  tlie  forest  of  licbanon — It  is  scarcely  possible 
to  determine  whether  this  was  a  different  edifice  from  the 
former,  or  whether  his  house,  the  house  of  the  forest  of 
Lebanon,  and  the  one  for  Pharaoh's  daughter,  were  not 
parts  of  one  grand  palace.  As  difficult  is  It  to  decide 
what  was  the  origin  of  the  name;  some  supposing  it  was 
so  called  because  built  on  Lebanon ;  others,  that  it  was  in 
or  near  Jerusalem,  but  contained  such  a  profuse  supply 
of  cedar  columns  as  to  have  occasioned  this  peculiar  des- 
ignation. We  have  a  similar  peculiarity  of  name  in  the 
building  called  the  East  India  house,  though  situated  in 
London.  The  description  is  conformable  to  the  arrange- 
ment of  Eastern  palaces.  The  building  stood  in  the  lald- 
dle  of  a  great  oblong  square,  which  was  surrounded  by  an 
enclosing  Avail,  against  which  the  houses  and  oflSces  of 
those  attached  to  the  court  were  built.  The  building 
itself  was  oblong,  consisting  of  two  square  courts,  flanir- 
Ing  a  large  oblong  hall  which  formed  the  centre,  and 
which  being  100  cubits  long,  by  50  broad,  was  properly  tho 
house  of  the  forest  of  Lebanon,  being  the  part  Avhere 
were  the  cedar  pillars  of  this  hall.  In  front  was  the 
porch  of  judgment,  which  was  appropriated  to  the  trans- 


Siram'a  Works, 


1   KINGS  VIII. 


The  Uiensih  of  the  Tmpl^ 


action  of  public  business.  On  the  one  side  of  this  great 
hall  was  the  king's  house ;  and  on  tlie  otlier  the  harem  or 
royal  apartments  for  Pharaoh's  daughter  (Estlier  2.  3,  9). 
This  arrangement  of  the  palace  accords  with  the  Oriental 
style  of  building,  according  to  whicli  a  great  mansion 
always  consists  of  three  divisions,  or  separate  liouses— all 
connected  by  doors  and  passages — the  men  dwelling  at 
one  extremity,  tlie  female  portion  of  the  family  at  the 
other,  while  public  rooms  occupy  the  central  part  of  the 
building.  10.  tlie  fouudation  'was  of  costly  stones, 
even  great  stones — Enormous  stones,  corresponding  ex- 
actly with  the  dimensions  given,  are  found  in  Jerusalem 
at  this  day.  Not  only  the  walls  from  tlie  foundation  to 
the  roof-beams  were  built  of  large  hewn  stones,  but  the 
spacious  court  also  around  the  palace  was  paved  with 
great  square  stones.  13.  for  tUe  Inner  court  of  tlie 
bouse  of  tite  liord — Should  be,  as  in  tlio  inner  court  of 
the  house  of  the  Lord ;  the  meaning  is,  tliat  in  this  palace, 
as  in  the  temple,  rows  of  hewed  stones  and  the  cedar 
beams  formed  the  enclosing  wall. 

13-51.  Hiram's  Works.  Solomon  sent  and  fctclied 
Hiram  out  of  Tyre — The  Tyrians  and  otlier  inhabitants 
on  the  Phoenician  coast  were  the  most  renowned  artists 
and  worlsers  In  metal  in  the  ancient  world,  l*.  He  was 
a  widow's  son  of  tlic  tribe  of  KnpJitnli — In  2  Clironicles 
2. 14  his  mother  is  said  to  have  been  of  tlie  daughters  of 
Dan.  The  apparent  discrepancy  may  be  reconciled  thus : 
Hiram's  mother,  though  belonging  to  tlie  trilje  of  Dan, 
had  peen  married  to  a  Naphtalite,  so  that  when  married 
afterwards  to  a  Tyrian,  she  might  be  described  as  a  widow 
of  the  tribe  of  Naphtali.  Or,  If  she  was  a  native  of  the 
city  Dan  (Laisli),  she  might  be  said  to  be  of  the  daughters 
of  Dan,  as  born  in  that  place ;  and  of  the  tribe  of  Naph- 
tali, as  really  belonging  to  it.  a  worker  in  brass— Refer- 
ring particularly  to  the  works  described  in  tliis  chapter; 
but  In  2  Chronicles  2. 13  his  artistic  skill  is  represented  as 
extending  to  a  great  variety  of  departments ;  and,  in  fact, 
he  was  appointed,  from  his  great  natural  talents  and  ac- 
quired skill,  to  superintend  the  execution  of  all  the  works 
of  art  in  the  temple.  15-33.  two  pillars  of  brass,  eigliteen 
cubits  Iilgh. — Tliey  were  made  of  the  brass  (bronze)  which 
Was  taken  from  tlie  king  of  Zobah  (1  Chronicles  18.  8).  In 
2  Chronicles  3.  15  they  are  said  to  have  been  tliirtj'-flve 
cubits  high.  There,  however,  their  joint  lengths  are 
given;  whereas  here  the  length  of  the  pillars  is  given 
separately.  Each  pillar  was  seventeen  and  a  half  cubits 
long,  which  Is  stated,  In  round  numbers,  as  eighteen.  Tlielr 
dimensions  in  Englisli  measure  are  as  follows:  The  pil- 
lars without  the  capitals  measured  thirty-two  and  a  half 
feet  long,  and  seven  feet  diameter;  and  if  hollow,  as 
Whiston,  in  his  translation  of  Josephus,  thinks  (Jere- 
miah 52.  21),  the  metal  would  be  about  three  and  a  half 
Inches  thick;  so  that  the  whole  casting  of  one  pillar  must 
have  been  from  sixteen  to  twenty  tons.  Tlie  height  of  the 
capitals  was  eight  and  tliree-fourtlis  feet ;  and,  at  the  same 
thickness  of  metal,  would  not  weigh  less  than  seven  or 
eight  tons  each.  The  nature  of  the  workmanship  in  the 
finishing  of  these  capitals  Is  described  (v.  17-22).  The  pil- 
lars, when  set  up,  would  stand  forty  feet  in  height.  [Na- 
pier's Metal.]  17.  nets  of  checker- work— z.  c,  branch- 
work,  resembling  the  branches  of  palm  trees,  and  wrcatlis 
c/ chain-work ;  i.  e.,  plaited  In  the  form  of  a  chain,  compos- 
ing a  sort  of  crown  or  garland.  Seven  of  these  were  wound 
In  festoons  on  one  capital,  and  over  and  underneath  them 
fringes,  one  hundred  in  a  row;  and  two  rows  of  pome- 
granates strung  on  chains  (2  Chronicles  3. 16)  ran  round  the 
capi  tal  (D.  42 ;  cf.  2  Chronicles  4. 12, 13 ;  Jeremiah  52. 2:^),  which, 
Itself,  was  of  a  bowl-like  or  globular  form  {v.  41).  Tliese 
rows  were  designed  to  form  a  binding  to  the  ornamental 
work— to  keep  it  from  falling  asunder;  and  they  were  so 
placed  as  to  be  aliove  the  chain-work,  and  below  the 
place  wliere  the  branch-work  was.  19.  lily-^vork— ISeau- 
tiful  ornaments,  resembling  the  stalks,  loaves,  and  blos- 
soms of  lilies— of  large  dimensions,  as  suited  to  the  heiglit 
of  their  position.  31.  Jnchiu  and  Boai— Tliese  names 
were  symbolical, and  indicated  thestrength  and  stability 
—not  so  much  of  the  material  temple,  lor  they  were  de- 
stroyed along  with  it  (Jeremiah  52. 17),  as  of  the  spiritual 


kingdom  of  God,  which  was  embodied  In  the  temple. 
23-36.  lie  made  a  molten  sea- In  the  tabernacle  was  no 
such  vessel ;  the  laver  served  the  double  purpose  of  wash- 
ing the  hands  and  feet  of  the  priests  as  well  as  the  parts 
of  the  sacrifices.  But  In  the  temple  there  were  separate 
vessels  provided  for  these  offices.  (See  on  2  Chronicles  4. 
C.)  The  molten  sea  was  an  Immense  semicircular  vase, 
measuring  seventeen  and  a  half  feet  diameter,  and  being 
eight  and  tliree-fourths  feet  in  depth— this,  at  three  and  a 
half  inches,  could  not  weigh  less  than  from  twenty-five  to 
thirty  tons  in  one  solid  casting— and  held  from  16,000  to 
20,000  gallons  of  water.  Tlie  brim  was  all  carved  with  lily- 
work  or  flowers,  and  oxen  were  carved  or  cut  on  the  outside 
all  round,  to  the  number  of  300 ;  and  it  stood  on  a;'pedestal 
of  twelve  oxen.  These  oxen  must  have  been  of  consid- 
erable size,  like  the  Assyrian  bulls,  so  as  their  corre- 
sponding legs  would  give  thickness  or  strength  to  support 
so  great  a  weight;  for,  when  the  vessel  was  filled  with 
water,  the  whole  weight  would  be  about  100  tons.  [Na- 
pier.] (.See  on  2  Chronicles  4.5.)  37-39.  he  made  ten 
bases  of  brass— These  were  trucks  or  four-wheeled  car- 
riages, for  the  support  and  conveyance  of  the  lavers.  The 
description  of  their  structure  shows  that  they  were  ele- 
gantly fitted  up,  and  skilfully  adapted  to  their  purpose. 
They  stood,  not  on  the  axles,  but  on  four  rests  attached 
to  the  axles,  so  that  the  figured  sides  were  considerably 
raised  above  tlie  wheels.  They  were  all  exactly  alike  In 
form  and  size.  The  lavers  which  were  borne  upon  them 
were  vessels  capable  each  of  holding  300  gallons  of  water, 
upwards  of  a  ton  weight.  The  whole,  when  full  of  water, 
would  be  no  less  than  two  tons.  [Napier.]  410-45.  And 
Hiram  made  the  lavers,  and  the  shovels,  a2id  the 
basins— These  verses  contain  a  general  enumeration  of 
Hiram's  works,  as  well  as  those  already  mentioned,  as 
other  minor  things.  The  Tyrian  artists  are  frequently 
mentioned  by  ancient  authors  as  skilful  artificers  In  fash- 
ioning and  embossing  metal  cups  and  bowls;  and  we 
need  not  wonder,  therefore,  to  find  them  employed  by 
Solomon  in  making  the  golden  and  brazen  utensils  for 
his  temple  and  palaces.  46.  In  the  plain  of  Jordan  did 
the  king  cast  them— Zarthan  or  Zaretan  (Joshua  3, 16), 
or  Zartanah  (ch.  4. 12),  or  Zeredathah  (2  Chronicles  4. 17), 
was  on  the  bank  of  tlie  Jordan  in  the  territories  of  west- 
ern Manasseh.  Succoth  was  situated  on  the  eastern 
side  of  Jordan,  at  tlie  ford  of  the  river  near  the  mouth  of 
the  Jabbok.  One  reason  assigned  by  commentators  for 
the  castings  being  made  there. Is,  that  at  such  a  distance 
from  Jerusalem  that  city  would  not  be  annoyed  by  the 
smoke  and  noxious  vapours  necessarily  occasioned  by  the 
process.  [Note  in  Bagster's  Bible.]  But  the  true  reason 
is  to  be  found  In  the  nature  of  the  soil;  Marg.,  the  thick- 
ness of  the  ground.  That  part  of  the  Jordan  valley 
abounds  with  marl.  Clay  and  sand  are  the  moulding  ma- 
terial still  used  for  bronze.  Such  large  quantities  of 
metal  as  one  of  these  castings  would  contain  could  not 
be  fused  in  one  furnace,  but  would  require  a  series  of  fur- 
naces, especially  for  such  a  casting  as  the  brazen  sea— the 
whole  series  of  furnaces  being  filled  with  metal,  and  fused 
at  one  time,  and  all  tapped  together,  and  the  metal  let 
'  run  Into  the  mould.  Thus  a  national  foundry  was 
erected  In  the  plain  of  Jordan.  [Napier.]  48.  the  altar 
of  gold— I.  e.,  the  altar  of  Incense.  49.  candlesticks  of 
pure  gold— Made,  probably,  according  to  the  model  ot 
that  in  tlie  tabernacle,  whlcli,  along  with  the  otlier  articles 
of  furniture,  were  deposited  with  due  honour,  as  sacred 
relics.  In  the  temple.  But  these  seem  not  to  have  been  used 
in  tlie  temple  service;  for  Solomon  made  new  lavers, 
tables,  and  candlesticks,  ten  of  each.  (See  further  re- 
garding tlie  dimensions  and  furniture  of  the  temple,  In 
2  Chronicles  3. 5.) 

CHAPTER  VIII. 
Ver.  1-12.  The  Dedication  of  the  Temple.  3.  nt  tli« 
fenst  in  the  month  Ethanim— The  public  and  formal 
inauguration  of  tliis  national  placeof  worsliipdid  not  take 
place  till  eleven  months  after  the  completion  of  the  edi- 
fice.   The  delay,  most  probably,  originated  in  Solomon's 

217 


The  Dedication  of  the  Temple. 


1   KINGS  IX. 


Solomon's  Saa-ifce  of  Peace  Offerivgs. 


■wish  to  choose  the  most  fitting  opportunity  when  there 
should  be  a  general  rendezvous  of  the  people  in  Jerusalem 
(f.2);  and  that  was  not  till  the  next  year.  That  was  a 
jubilee  year,  and  he  resolved  on  commencing  tlie  solemn 
ceremonial  a  few  days  before  the  feast  of  tabernacles, 
which  was  the  most  appropriate  of  all  seasons,  as  tliat 
annual  festival  had  been  instituted  in  commemoration 
of  the  Israelites  dwelling  in  booths  during  their  stay  in 
tlie  wilderness,  as  well  as  of  the  tabernacle,  which  was 
then  erected,  in  which  God  promised  to  meet  and  dwell 
With  His  people,  sanctifying  it  with  His  glory.  As  the 
tabernacle  was  to  be  superseded  by  the  temple,  there  was 
admirable  propriety  in  choosing  the  feast  of  tabernacles 
as  the  p^iod  for  dedicating  the  new  place  of  worship,  and 
praying  that  the  same  distinguished  privileges  might  be 
continued  to  it  in  the  manifestation  of  the  Divine  presence 
and  glory.  At  the  time  appointed  for  the  inauguration, 
the  king  issued  orders  for  all  the  heads  and  representatives 
of  the  nation  to  repair  to  Jerusalem,  and  take  part  in  the 
august  procession.  The  lead  was  taken  by  the  king  and 
elders  of  the  people,  whose  march  must  have  been  slow,  as 
priests  were  stationed  to  offer  an  immense  number  of  sac- 
rifices at  various  points  in  the  line  of  road  through  which 
the  procession  was  to  go ;  then  came  the  priests  bearing  the 
ark  and  the  tabernacle— the  old  Mosaic  tabernacle  which 
was  brought  from  Gibeon,  Lastly,  the  Levites  followed, 
carrying  the  vessels  and  ornaments  belonging  to  the  old, 
for  lodgment  in  the  new  house  of  the  Lord.  There  was  a 
slight  deviation  in  this  procedure  from  the  order  of  march 
established  in  the  wilderness  (Numbers  3.31;  4.15);  but 
the  spirit  of  tiie  arrangement  was  duly  observed.  The 
ark  was  deposited  in  the  oracle ;  i.  e.,  the  most  holy  place, 
under  the  wings  of  the  cherubim— not  the  Mosaic  cheru- 
bim, which  were  firmly  attached  to  the  ark  (Exodus  37.  7, 
8),  but  those  made  by  Solomon,  which  were  far  larger  and 
more  expanded.  8.  they  dre-»v  out  the  staves — A  little 
way,  so  as  to  project  (see  on  Exodus  2^  15;  Numbers  4.  6), 
and  they  were  left  in  that  position.  The  object  was,  that 
these  projecting  staves  might  serve  as  a  guide  to  tlie 
high  priest,  in  conducting  him  to  that  place  where,  once  a 
year,  he  went  to  officiate  before  the  ark,  otherwise  he 
miglit  miss  his  way  in  the  dark,  the  ark  being  wholly 
overshadowed  by  the  wings  of  the  cherubim.  9.  There 
•was  nothing  in  the  ark  gave  the  two  tables  of  stone — 
Nothing  else  was  ever  in  the  ark,  tlie  articles  mentioned 
(Hebrews  9.  4)  being  not  in,  but  by  it,  being  laid  in  the 
most  holy  place  before  the  testimony.  (Exodus  16.33; 
Numbers  17. 10.)  10, 11.  the  cloud  fllleil  the  house  of  the 
Iiord — The  cloud  was  the  visible  symbol  of  the  Divine 
presence,  and  its  occupation  of  the  sanctuary  was  a  tes- 
timony of  God's  gracious  acceptance  of  the  temple  as  of 
the  tabernacle.  (Exodus  40. 34.)  The  dazzling  brightness, 
or  rather,  perhaps,  the  dense  portentous  darkness  of  the 
cloud,  struck  the  minds  of  the  priests,  as  it  formerly  had 
done  Moses,  with  that  astonishment  and  terror  (Leviticus 
16. 2-13;  Deuteronomy  4. 24;  Exodus  40. 35)  that  they  could 
not  remain.  Thus  the  temple  became  the  place  where  the 
Divine  glory  was  revealed,  and  the  king  of  Israel  estab- 
lished his  royal  residence. 

12-21.  Solomon's  Blessing.  13.  Tlien  spake  Solomon 
— For  the  reassurance  of  the  priests  and  people,  the  king 
reminded  them  that  the  cloud,  instead  being  a  sign  omin- 
ous of  evil,  was  a  token  of  approval.  The  Lord  said — Not 
In  express  terms,  but  by  a  continuous  course  of  action 
(Exodus  13.  21;  24. 16;  Numbers  9. 15).  13.  I  have  surely 
hntlt  thee  an  house — This  Is  an  apostrophe  to  God,  as 
perceiving  His  approach  by  the  cloud,  and  welcoming 
Him  to  enter  as  guest  or  inhabitant  of  the  fixed  and  per- 
manent dwelling-place,  which,  at  His  command,  had  been 
prepared  for  His  reception.  14.  the  king  turned  hlg 
face  about— From  the  temple,  where  he  had  been  watch- 
ing the  movement  of  the  mystic  cloud,  and  while  the  peo- 
ple were  standing,  partly  as  the  attitude  of  devotion, 
partly  out  of  respect  to  royalty,  the  king  gave  a  fervent 
expression  of  praise  to  God  for  the  fufilment  of  His  prom- 
ise (2  Samuel  7. 6-16). 

22-61.    His  Prayer.    23.  Solomon  stood   before  the 
»ltar— This  position  was  in  the  court  of  the  people,  on  a 
218 


brazen  BcaflTold  erected  for  the  occasion  (2  Chronicles  6. 13), 
fronting  the  altar  of  burnt  oflTering,  and  surrounded  by  a 
mighty  concourse  of  people.  Assuming  the  attitude  of  a 
suppliant,  kneeling  (v.  54,  cf.  2  Chronicles  6.  24),  and  with 
uplifted  hands,  he  performed  the  solemn  act  of  consecra- 
tion—an act  remarkable,  amongst  other  circumstances,  for 
this,  that  it  was  done,  not  by  the  high  priest  or  any  mem- 
ber of  the  Aaronic  family,  but  by  the  king  in  person,  who 
might  minister  about,  though  not  in,  holy  things.  This 
sublime  prayer,  which  breathes  sentiments  of  the  loftiest 
piety  blended  with  the  deepest  humility,  naturally  bore 
a  reference  to  the  national  blessing  and  curse  contained 
in  the  law — and  the  burden  of  it — after  an  ascription  of 
praise  to  the  Lord  for  the  bestowment  of  the  former,  was 
an  earnest  supplication  for  deliverance  from  the  latter. 
He  specifies  seven  cases  in  which  the  merciful  interposi- 
tion of  God  would  be  required ;  and  he  earnestly  bespeaks 
it  on  the  condition  of  people  praying  towards  that  holy 
place.  The  blessing  addressed  to  the  people  at  the  close 
is  substantially  a  brief  recapitulation  of  the  preceding 
prayer. 

C2-64.  His  Sacrifice  of  Peace  Offering.  63.  the 
king,  and  all  Israel  .  .  .  offered  sacrifice  before  the 
Lord— Tills  was  a  burnt  oflTering  with  its  accompani- 
ments, and  being  the  first  laid  on  the  altar  of  the  temple, 
was,  as  in  tlie  analogous  case  of  the  tabernacle,  consumed 
by  miraculous  fire  from  heaven  (see  on  2  Chronicles  7. 12). 
On  remarkable  occasions,  the  heathens  sacrificed  heca- 
tombs (a  hundred),  and  even  chiliombs  (a  thousand, ani- 
mals), but  the  public  sacrifices  ofTered  by  Solomon  on  this 
occasion  surpassed  all  the  other  oblations  on  record,  with- 
out taking  into  account  those  presented  by  private  indi- 
viduals, which,  doubtless,  amounted  to  a  large  additional 
number.  The  large  proportion  of  the  sacrifices  were  peace 
offerings,  wliich  afforded  the  people  an  opportunity  of  fes- 
tive enjoyment.  G3.  So  the  king  and  all  the  children 
of  Israel  dedicated  tlie  house  of  the  Lord — The  dedica- 
tion was  not  a  ceremony  ordained  Ijy  the  law,  but  it  was 
done  in  accordance  with  the  sentiments  of  reverence 
naturally  associated  with  edifices  appropi'lated  to  Divine 
worsliip.  64:.  The  same  day  did  the  king  hallo^v 
the  middle  of  the  court — i.  e.,  the  whole  extent  of  the 
priests'  court — the  altar  of  burnt  oflferings,  though  large 
(2  Chronicles  4. 1),  being  totally  inadequate  for  the  vast 
number  of  sacrifices  that  distinguished  this  occasion.  It 
was  only  a  temporary  erection  to  meet  the  demands  of  an 
extraordinary  season,  in  aid  of  the  estaljlished  altar,  and 
removed  at  the  conclusion  of  the  sacred  festival, 

65.  The  People  Joyful.  65.  from  the  entering  in  of 
Hamath  unto  the  river  of  Egypt— i.  e.,  from  one  ex- 
tremity of  the  kingdom  to  the  other.  The  people  fiocked 
from  all  quarters,  seven  days  and  seven  days,  even 
foui-teen  days— The  first  seven  were  occupied  with  the 
dedication,  and  the  other  seven  devoted  to  tlie  feast  of 
tabernacles  (2  Chronicles  7. 9).  The  particular  form  of  ex- 
pression indicates  that  the  fourteen  A^ys  were  not  con- 
tinuous, and  that  some  interval  occurred  in  consequence 
of  the  great  day  of  atonement  falling  on  the  tenth  of  the 
seventh  montli  {v.  2),  and  the  last  day  of  the  feast  of  tab- 
ernacles was  on  tlie  twenty-third  (2Clironicles  7. 10),  when 
the  people  returned  to  their  homes  with  feelings  of  the 
greatest  joy  and  gratitude  "  for  all  the  goodness  that  the 
Lord  had  done  for  David  His  servant,  and  for  Israel  His 
people." 

CHAPTER   IX. 

Vcr.  1-9.  God's  Covenant  in  a  Second  Vision  with 
Solomon.  1.  And  it  came  to  pass,  when  Solomon  had 
finished  the  building  of  the  house— This  first  verso  is 
connected  with  the  eleventh,  all  that  is  contained  between 
verses  2-10  being  parenthetical.  3.  That  (rather,  for)  the 
Lorti  had  appeared— This  appearance  was,  like  the  for- 
mer one  at  Gibeon,  most  probably  made  in  a  supernatural 
vision,  and  on  the  night  immediately  following  the  dedi- 
cation of  the  temple  (2  Chronicles  7. 12).  The  strain  of  It 
corresponds  to  this  view,  for  it  consists  of  direct  answers 
to  his  solemn  inaugural  prayer  (v.  3  is  in  answer  to  ch.  8. 
29;  V.  4,  5  is  in  answer  to  ch.  8. 25,  26 ;  v.  6-9  to  ch.  8. 33-40 


JJutual  Preaenta  of  Solomon  and  Hiram. 


1   KINGS  X. 


The  Queen  of  Skeba'a  Visit  to  Solomoti, 


see  also  Deuteronomy  29.  23-24).    8.  tlils  lionse  trhlcli  Is 

Iiigli — "High,"  either  in  point  of  situation,  lor  it  was 
built  on  a  hill,  and  therefore  conspicuous  to  every  be- 
holder; or  "high"  in  respect  to  privilege,  honour,  and  re- 
nown ;  or  this  "house  of  the  Most  High,"  notwithstand- 
ing all  its  beauty  and  magnificence,  shall  be  destroyed, 
and  remain  in  such  a  state  of  ruin  and  degradation  as  to 
be  a  striking  monument  of  the  just  judgment  of  God.  Tlie 
record  of  this  second  vision,  in  whicli  were  rehearsed  the 
conditions  of  God's  covenant  with  Solomon,  and  the  con- 
sequences of  breaking  them,  is  inserted  here  as  a  proper 
introduction  to  the  narrative  about  to  be  given  of  this 
king's  commercial  enterprises  and  ambitious  desire  for 
worldly  glory;  for  this  king,  by  encouraging  an  influx  of 
foreign  people,  and  a  taste  for  foreign  luxuries,  rapidly 
corrupted  his  own  mind  and  that  of  his  subjects,  that 
"they  turned  from  following  God,  they  and  their  chil- 
dren" (v.  6). 

10-23.  The  Mutual  Presents  of  Solomon  and  Hi- 
KAM.  10.  at  the  end  of  t-wenty  years — Seven  and  a  half 
years  were  spent  in  building  the  temple,  and  twelve  and 
a  half  or  thirteen  in  the  erection  of  his  palace  (ch.  7. 1 ; 
2  Chronicles  8. 1).  This  verse  is  only  a  recapitulation  of 
the  first,  necessary  to  recover  the  thread  of  connection  in 
the  narrative.  11.  Solomon  gave  Hiram  twenty  cities 
In  the  land  of  Galilee  —  According  to  Josephus,  they 
•were  situated  on  the  north-west  of  it,  adjacent  to  Tyre. 
Though  lying  within  the  boundaries  of  the  promised 
land  (Genesis  15.18;  Joshua  1.4),  they  had  never  been 
conquered  till  then,  and  were  inhabited  by  Canaanite 
heathens  (Judges  4. 2-13;  2  Kings  15.  29).  They  were  prob- 
ably given  to  Hiram,  whose  dominions  were  small,  as  a 
remuneration  for  his  important  services  in  furnishing 
workmen,  materials,  and  an  immense  quantity  of  wrought 
gold  {v.  14)  for  the  temple  and  other  buildings.  [Mi- 
CHAELis.]  The  gold,  however,  as  others  think,  may  have 
been  the  amount  of  forfeits  paid  to  Solomon  by  Hiram 
for  not  being  able  to  answer  the  riddles  and  apothegms, 
with  which,  according  to  Josephus,  in  their  private  cor- 
respondence, the  two  sovereigns  amused  themselves. 
Hiram  having  refused  these  cities,  probably  on  account 
of  their  inland  situation  making  tliem  unsuitable  to  his 
maritime  and  commercial  people,  Solomon  satisfied  his 
ally  in  some  other  way;  and,  taking  these  cities  into  his 
own  hands,  he  first  repaired  tlieir  shattered  walls,  then 
filled  them  with  a  colony  of  Hebrews  (2  Chronicles  8.  2). 
15-544.  tills  is  the  reason  of  the  levy — A  levy  refers  both 
to  men  and  money,  and  the  necessity  for  Solomon  making 
it  arose  from  the  many  gigantic  works  he  undertook  to 
erect.  Millo  —  Part  of  the  fort  of  Jerusalem  on  Mount 
Zion  (2  Samuel  5. 9;  1  Chronicles  11.8),  or  a  row  of  stone 
bastions  around  Mount  Zion,  Millo  being  the  great  corner 
tower  of  that  fortified  wall  (ch.  11.27;  2  Chronicles  32.5). 
the  wall  of  Jerusalem — Either  repairing  some  breaches 
in  it  (ch.  11.27),  or  extending  it  so  as  to  enclose  Mount 
Zion.  Hazor— Fortified  on  account  of  its  importance  as 
a  town  in  the  northern  Ijoundary  of  the  country.  Me- 
giddo— (now  Leijuu)— Lying  in  the  great  caravan  road 
between  Egypt  and  Damascus,  was  the  key  to  the  north 
of  Palestine  by  the  western  lowlands,  and  therefore  for- 
tified. Gezer — On  the  western  confines  of  Epliraim,  and, 
though  a  Levitical  city,  occupied  by  the  Canaanites. 
Having  fallen  by  right  of  conquest  to  the  king  of  Egypt, 
■who  for  some  cause  attacked  it,  it  was  given  by  him  as  a 
dowry  to  his  daughter,  and  fortified  by  Solomon.  17. 
Beth-horon  the  nether  — Situated  on  the  way  from 
Joppa  to  Jerusalem  and  Gibeon;  it  required,  from  so 
public  a  road,  to  be  strongly  garrisoned.  18.  Baalnth— 
Baalbek.  Tadmor— Palmyra,  between  Damascus  and  the 
Euphrates,  was  rebuilt  and  fortified  as  a  security  against 
Invasion  from  Northern  Asia.  In  accomplishing  these 
and  various  other  works  whicli  were  carried  on  through- 
out the  kingdom,  especially  in  the  north,  where  Rezon 
of  Damascus,  his  enemy,  might  prove  dangerous,  he  em- 
ployed vast  numbers  of  the  Canaanites  as  galley-slaves 
(2  Chronicles  2. 18),  treating  them  as  prisoners  of  war,  wlio 
were  compelled  to  do  the  drudgery  and  hard  labour. 
While  the  Israelites  were  only  engaged  lu  honourable 


employment.    33.  these  were  the  chief  of  the  officer*-. 

(See  on  2  Chronicles  8. 10.) 

24-28.  Solomon's  Yearly  Sacrifices.  24,  35.  three 
times  in  a  year— i-iz.,  at  the  passover,  pentecost,  and 
feast  of  tabernacles  (2  Chronicles  8.13;  31.3).  The  cir- 
cumstances mentioned  in  these  two  verses  form  a  proper 
conclusion  to  the  record  of  his  buildings,  and  sliow  that 
his  design  in  erecting  those  at  Jerusalem  was  to  remedy 
defects  existing  at  the  commencement  of  his  reign  (see 
on  ch.  3. 1-^).  36.  Ezion-geber,  which  is  beside  Kloth 
—These  were  neighbouring  ports  at  the  head  of  the  east- 
ern or  Elanitic  branch  of  the  Red  Sea.  Tyrian  ship-car- 
penters and  sailors  were  sent  there  for  Solomon's  vessels 
(see  on  2  Chronicles  8).  Ezion-gel»er— t.  c.,  the  giant's 
backbone;  so  called  from  a  reef  of  rocks  at  the  entrance 
of  the  harbour.  Eloth— Elim  or  Elath ;  t.  e.,  "  the  trees" 
—a  grove  of  terebinths  still  exists  at  the  head  of  the  gulf. 
38.  Ophir— A  general  name,  like  the  East  or  West  Indies 
with  us,  for  all  the  southern  regions  lying  on  tlie  African, 
Arabian,  or  Indian  seas,  so  far  as  at  that  time  known. 
[Heeren.]  gold,  four  hundred  and  t-tventy  talents— 
(See  on  2  Chronicles  8. 18)— at  125  pounds  Troy,  or  150(? 
ounces  to  the  talent,  and  £4  to  the  ounce,  this  would 
make  £2,604,000. 

CHAPTER   X. 

Ver.  1-13.  The  Queen  of  Sheba  Admires  thk  Wis- 
dom OF  Solomon.  1.  the  queen  of  Sheba— As  to  where* 
her  country  was,  some  think  it  was  the  Sabean  kingdom 
of  Yemen,  of  which  the  capital  was  Saba,  in  Arabia  Fe- 
lix; others,  that  it  was  in  African  Ethiopia,  i.  e.,  Abys- 
sinia, towards  the  south  of  the  Red  Sea.  The  opinions 
preponderate  in  favour  of  the  former.  This  view  har- 
monizes with  the  language  of  our  Lord,  as  Yemen  means 
"South;"  and  this  country,  extending  to  the  shores  of 
the  Indian  ocean,  might  in  ancient  times  be  considered 
"the  uttermost  parts  of  the  earth."  heard  of  the  fame 
of  Solomon— Doubtless  by  the  Ophir  fleet,  concerning 
the  name  of  the  Lord— Meaning  either  his  great  know- 
ledge of  God,  or  the  extraordinary  things  which  God  had 
done  for  him.  hard  questions — Enigmas  or  riddles.  Tlie 
Orientals  delight  In  this  species  of  intellectual  exercise, 
and  test  wisdom  by  the  power  and  readiness  to  solve 
them.  3.  she  came  to  Jerusalem  v^-ith  a  very  great 
train,  -with  camels  —  A  long  train  of  those  Ijeasts  of 
Ijurden  forms  the  common  way  of  travelling  in  Arabia; 
and  the  presents  specified  consist  of  the  native  produce 
of  that  country.  Of  course,  a  royal  equipage  would  be 
larger  and  more  imposing  than  an  ordinary  caravan. 
6.  It  >vas  a  true  report  that  I  heard  in  mine  Ofvu  land 
of  thy  acts  and  of  thy  -wisdom— The  proofs  she  obtained 
of  Solomon's  wisdom— not  from  his  conversation  only, 
but  also  his  works;  the  splendour  of  his  palace;  tlie 
economy  of  his  kitchen  and  table;  the  order  of  his  court; 
the  gradations  and  gorgeous  costume  of  his  servants: 
above  all,  the  arched  viaduct  that  led  from  his  palace  to 
the  temple  (2  Kings  16.  IS),  and  the  remains  of  wlilch  have 
been  recently  discovered  [Robinson]— overwhelmed  her 
with  astonishment.  9.  Blessed  be  the  Lord  thy  God— 
(See  on  ch.  5.7.)  It  is  quite  possible,  as  Jewish  writers 
say,  that  this  queen  was  converted,  through  Solomons 
influence,  to  the  worship  of  the  true  God.  But  there  Is 
no  record  of  her  making  any  gift  or  oflTorlng  in  the 
temple.  10.  she  gave  the  king  an  linndred  and  twenty 
talents  of  gold— £720,000.  11.  almug  trees— Parentlietic- 
ally,  along  with  the  valuable  presents  of  the  queen  of 
Sheba,  Is  mentioned  a  foreign  wood,  which  was  brought 
in  the  Ophir  ships.  It  Is  thought  by  some  to  be  the  sandal 
wood;  by  others,  to  be  the  deodar- a  species  of  fragrant 
fir,  much  used  in  India  for. sacred  and  Important  workM. 
Solomon  used  it  for  stairs  in  his  temple  and  palace  (3 
Clironlcles  9. 11),  but  chiefly  for  musical  instruments.  1.3. 
King  Solomon  gave  unto  the  queen  of  Slieba  all  her 
desire,  •»vhat8oever  slie  askeil,  besides  —  i.  e.,  Solomon 
not  only  gave  his  Illustrious  guest  all  the  Inslglit  and  In- 
formation she  wanted;  but, -according  to  the  Oriental 
fashion,  gave  her  ample  remuneration  for  the  presents 
sJie  had  brought. 

219 


Solomon^s  Wives  and  Concubines. 


1  KINGS  XI. 


God  Threatens  Him. 


14-29.  His  Riches.  14.  Nott  the  vrelglit  of  gold  tliat 
came  to  Solonton  in  one  year— C6C  talents,  equal  to 
iE3,996,000.  The  sources  whence  this  was  derived  are  not 
mentioned;  nor  was  it  the  full  amount  of  his  revenue; 
for  this  was  "besides  that  he  had  of  the  merchantmen, 
and  of  the  traffic  of  the  spice-merchants,  and  of  all  the 
kings  of  Arabia,  and  of  the  governors  of  the  country." 
The  great  encouragement  he  gave  to  commerce  was  the 
means  of  enriching  his  royal  exchequer.  By  the  fortifi- 
cations which  he  erected  In  various  parts  of  his  kingdom, 
and  particularly  at  such  places  as  Thapsacus,  one  of  the 
passages  of  Euphrates,  and  at  Tadmor,  in  the  Syrian 
desert,  he  gave  complete  security  to  the  caravan  trade 
from  the  depredations  of  the  Arab  marauders;  and  it 
was  reasonable  that,  in  return  for  this  protection,  he 
should  exact  a  certain  toll  or  duty  for  the  importation  of 
foreign  goods.  A  considerable  revenue,  too,  would  arise 
from  the  use  of  the  store  cities  and  khans  he  built;  and 
it  is  not  improbable  that  those  cities  were  emporia,  where 
the  caravan  merchants  unlotvded  their  bales  ,of  spices 
and  other  commodities,  and  sold  them  to  the  king's  fac- 
tors, who,  according  to  the  modern  practice  in  the  East, 
retailed  them  in  the  Western  markets  at  a  profit.  "The 
revenue  derived  from  the  tributary  kings  and  from  the 
governors  of  the  country"  must  have  consisted  in  the 
tribute  which  all  inferior  magistrates  periodically  bring 
to  their  sovereigns  in  the  East,  in  the  shape  of  presents 
of  the  produce  of  their  respective  provinces.  10, 17.  t-»vo 
hundred  targets,  six  Hundred  sliekels— These  defensive 
arms  were  anciently  made  of  wood  and  covered  with 
leather;  those  were  covered  with  fine  gold.  600  shekels 
were  used  in  the  gilding  of  each  target  — 300  for  each 
shield.  They  were  intended  for  the  state  armourj'  of  the 
palace  (see  on  ch.  14.  26).  18-36.  a  great  tlirone  of  ivory 
— It  seems  to  have  been  made  not  of  solid  ivory,  but 
veneered.  It  was  in  the  form  of  an  arm-chair,  with  a 
carved  back.  The  ascent  to  it  was  by  six  steps,  on  each 
of  which  stood  lions,  in  place  of  a  railing— while  a  lion, 
probably  of  gilt  metal,  stood  at  each  side,  which,  we  may 
suppose  from  the  analogy  of  other  Oriental  thrones,  sup- 
ported a  canopy.  A  golden  footstool  is  mentioned  (2 
Chronicles  9.18)  as  attached  to  this  throne,  whose  mag- 
nificence is  described  as  unrivalled,  33.  a  navy  of 
Tarsliish— Tartessus  in  Spain,  where  gold,  and  especially 
silver,  was  got,  anciently,  in  so  great  abundance  that  it 
was  nothing  accounted  of  in  the  days  of  Solomon.  But 
Tarshish  came  to  be  ageneral  term  for  tlue  West  (Jonah  1). 
at  sea- On  the  Mediterranean,  onee  in  three  years— 
i.e.,  third  year.  Without  the  mariner's  compass  they 
had  to  coast  along  the  shore.  The  ivory,  apes,  and  pea- 
cocks miglit  have  been  purchased,  on  the  outward  or 
homeward  voyage,  on  the  north  coast  of  Africa,  where 
the  animals  were  to  be  found.  They  were  particular- 
ized, probably  as  being  the  rarest  articles  on  board. 
38-39.— (See  on  2  Chronicles  1. 14-17.) 

CHAPTER  XI. 

Ver.  1-8.  Solomon's  Wives  and  Concubines  in  His 
Old  Age.    1.  But  King  Solomon  loved  many  strange 

■»vonien— Solomon's  extraordinary  gift  of  wisdom  was 
not  sufficient  to  preserve  him  from  falling  into  grievous 
and  fatal  errors.  A  fairer  promise  of  true  greatness,  a 
more  beautiful  picture  of  juvenile  piety,  never  was  seen 
than  that  which  he  exhibited  at  the  commencement  of 
his  reign.  No  sadder,  more  humiliating,  or  awful  spec- 
tacle can  be  imagined  than  the  besotted  apostasy  of  his 
old  age ;  and  to  him  may  be  applied  the  words  of  Paul 
(Galatians  3. 3),  of  John  (Revelation  3.17),  and  of  Isaiah 
(14. 21).  A  love  of  the  world,  a  ceaseless  round  of  pleasure, 
had  Insensibly  corrupted  his  heart,  and  produced,  for  a 
while  at  least,  a  state  of  mental  darkness.  The  grace  of 
God  deserted  him;  and  the  son  of  the  pious  David— the 
religiously-trained  child  of  Bath-sheba  (Proverbs  31.  1-3), 
and  pupil  of  Nathan,  instead  of  showing  the  stability  of 
sound  principle  and  matuve  experience,  became  at  last 
an  old  and  foolish  king  (Ecclesiastes  4.  13).  His  fall  is 
traced  to  his  "  love  of  many  strange  women."  Polygamy 
220 


was  tolerated  among  the  ancient  Hebrews;  and,  although 
in  most  countries  of  the  East,  the  generality  of  men,  from 
convenience  and  economy,  confine  themselves  to  one 
woman,  yet  a  number  of  wives  is  reckoned  as  an  indica- 
tion of  wealth  and  importance,  just  as  a  numerous  stud 
of  horses  and  a  grand  equipage  are  amongst  us.  The 
sovereign,  of  course,  wishes  to  have  a  more  numerous 
harem  than  any  of  his  subjects  ;  and  the  female  estab- 
lishments of  many  Oriental  princes  have,  both  in  ancient 
and  modern  times,  equalled  or  exceeded  that  of  Solomon's. 
It  is  probable,  therefore,  that,  in  conformity  with  Oriental 
notions,  he  resorted  to  it  as  a  piece  of  state  magnificence. 
But  in  him  it  was  unpardonable,  as  it  was  a  direct  and 
outrageous  violation  of  the  Divine  law  (Deuteronomy  17. 
17),  and  the  very  result  which  that  statute  was  ordained 
to  prevent  was  realized  in  him.  His  marriage  with  the 
daughter  of  Pharaoh  is  not  censured  either  here  or  else- 
where (see  on  ch.  3.  1).  It  was  only  his  love  for  many 
strange  women  ;  for  women,  though  In  the  East  consid- 
ered inferiors,  exert  often  a  silent  but  powerfullj'  seduc- 
tive influence  over  their  husljands  in  the  harems, as  else- 
where, and  so  it  was  exemplified  in  Solomon.  3.  he  had 
seven  hundred  tvivcs,  princesses — They  were,  probably, 
according  to  an  existing  custom,  the  daughters  of  tribu- 
tary chiefs,  given  as  hostages  for  good  conduct  of  their 
fathers,  concwhines  —  Were  legitimate,  but  lower  or 
secondary  wives.  These  the  chief  or  first  wife  regards 
without  the  smallest  jealousy  or  regret,  as  they  look  up 
to  her  with  feelings  of  respectful  submission.  Solomon's 
wives  became  so  numerous,  not  all  at  once,  but  grad- 
ually ;  as  even  at  an  early  period  his  taste  for  Oriental 
show  seems  to  have  led  to  the  establishment  of  a  consid- 
erable harem  (Song  6.  8).  4-.  when  Solomon  wns  old — 
He  could  not  have  been  more'  than  fifty,  his  -tvivea 
turned  a%vay  liis  lieart  after  otlier  gods — Some,  consid- 
ering the  lapse  of  Solomon  into  idolatry  as  a  thing  In- 
credible, regard  him  as  merely  humouring  his  wives  in 
the  practice  of  their  superstition,  and,  in  countenancing 
their  respective  rites  by  his  presence,  as  giving  only  an 
outward  homage — a  sensible  worship,  in  which  neither 
his  understanding  nor  his  heart  was  engaged.  The 
apology  only  makes  matterS  worse,  as  it  Implies  an  add- 
ing of  hypocrisy  and  contempt  of  God  to  an  open  breach 
of  His  lav,-.  There  seems  no  possibility  of  explaining  the 
language  of  the  sacred  historian,  but  as  intimating  that 
Solomon  became  an  actual  and  open  idolater,  worship- 
ping images  of  wood  or  stone  in  sight  of  the  very  temple 
which,  in  early  life,  he  had  erected  to  the  true  God. 
Hence  that  part  of  Olivet  was  called  the  high  place  of 
Tophet  (Jeremiah  7.  30-34),  and  the  hill  is  still  known  as 
the  Mount  of  Offence,  or  the  Jlount  of  Corruption  (2  Kings 
23.13).  5.  Aslitoreth  (Astarte),  Milcolm  (Molech),  and 
Cliemosh— He  built  altars  for  these  three;  but,  although 
he  is  described  (v.  8) as  doing  the  same  for  "all  his  strange 
wives,"  there  is  no  evidence  that  they  had  idols  distinct 
from  these,  and  there  is  no  trace  whatever  of  Egyptian 
idolatry.  8.  burnt  incense,  and  sacrificed  unto  their 
gods— The  first  was  considered  a  higher  act  of  homage, 
and  is  often  used  as  synonymous  with  worship  (2  Kings 
22.17;  2.3.5). 

9-13.  God  Threatens  Him.  9.  the  Lord  was  angry 
■witli  Solomon— The  Divine  appearance,  first  at  Gibeon, 
and  then  at  Jerusalem,  after  the  dedication  of  the  temple, 
with  the  warnings  given  him  on  both  occasions,  had  left 
Solomon  inexcusable;  and  it  was  proper  and  necessary 
that  on  one  who  had  been  so  signally  favoured  Avith  the 
gifts  of  Heaven,  but  who  had  grossly  abused  them,  a  ter- 
rible judgment  should  fall.  The  Divine  sentence  was 
announced  to  him  probably  by  Ahijah;  but  there  was 
mercy  mingled  with  judgment,  in  the  circumstance,  that 
it  should  not  be  inflicted  on  Solomon  personally— and 
that  a  remnant  of  the  kingdom  should  be  spared— "  for 
David's  sake,  and  for  Jerusalem's  sake,  which  had  been 
chosen"  to  put  God's  name  there ;  not  from  a  partial  bias  in 
favour  of  either,  but  that  the  Divine  promise  might  stand 
(2  Samuel  7).  13.  I  will  give  one  tribe  to  thy  son- 
There  were  left  to  Rehoboam  the  tribes  of  Judah,  Benja- 
min, and  Levi  (2  Chronicles  11. 12, 13) ;  and  multitudes  of 


ANCIENT  IMPLEMENTS  AND  HOUSEHOLD  UTENSILS. 


ANCIENT  DRINKING  CUPS. 
1  Kinsrs,  X.  21. 


EGYPTIAN    EARTHENWARE   BOTTLES. 


Ar.AinSTEK    VKSSKI.S. 

From  (he  British  Mnspirn.      (The  iiiscriptinii  on  the  centre 
vessel  denotps  the  qu.inlity  it  hoM<i.)     Mall.  xivi.  1. 


BRONZE   CAI.DKO.V    FUO.M    EGYPTIAN    THEBES. 
British  Museum.    Mic.  iii.  3. 


ASSYRIAN    GLASS    BOTTLES. 
Jer,   zix.    II. 


Soh'morCa  Adversaries. 


1    KINGS  XIL 


The  Revolt  of  the  Ten  Tribes. 


Israelites,  who,  after  the  schism  of  the  kingdom,  estab- 
lished their  residence  within  the  territory  of  Judah  to 
enjoy  the  privileges  of  the  true  religion  (ch.  12. 17).  Tliese 
are  all  reckoned  as  one  tribe. 

14-40.    Soi-omgn's  Adversaries.    14.  tlie  liorcl  stirred 
up  an  adversary— r.  e.,  permitted  him,  througli  tlie  im- 
pulse of  his  own  ambition,  or  revenge,  to  attack  Israel. 
During  the  war  of  extermination,  which  Joab  carried  on 
in  Edom  (2  Samuel  8. 13),  this  Hadad,  of  the  royal  family, 
a  mere  boy  when  rescued  from  the  sword  of  the  ruthless 
conqueror,  was   carried    into   Egypt,  hospitably   enter- 
tained, and  became  allied  with  tlie  house  of  the  Egyptian 
king.    In  after  years,  the  thought  of  his  native  land  and 
his  lost  kingdom  taking  possession  of  his  mind,  lie,  on 
learning  the  death  of  David  and  Joab,  renounced  the 
ease,  possessions,  and  glory  of  his  Egyptian  residence,  to 
return  to  Edom,  and  attempt  the  recovery  of  his  ances- 
tral throne.    The  movements  of  this  prince  seem  to  have 
given  much  annoyance  to  the  Hebrew  government;  but 
as  fhey  were  defeated  by  the  numerous  and  strong  gar- 
risons planted  throughout  the  Edomite  territory,  ITadad 
seems  to  have  offered  his  services  to  Rezon,  another  of 
Solomon's  adversaries  (v.  23-25).  This  man,  who  had  been 
general  of  Hadadezer,  and,  on  the  defeat  of  that  groat 
king,  had  successfully  withdrawn  a  large  force,  went.into 
the  wilderness,  led  a  predatory  life,  like  Jephtliah,  David, 
and  others,  on  the  borders  of  the  Syrian  and  Arabian 
deserts,   and  having  acquired   great  power,  at  leiigtli 
became  king  in  Damascus,  threw  off  tlie  yolce,  and  was 
"  the  adversary  of  Israel  all  the  days  of  Solomon."    He 
was  succeeded  by  Hadad,  whose  successors  took  the  offi- 
cial title  of  Benhadad  from  him,  the  Illustrious  founder 
of  the  powerful  kingdom  of  Damascene-Syria.     These 
hostile  neighbours,  who  had  been  long  kept  in  check  by 
the  traditional  fame  of  David's  victories,  took  courage, 
and  breaking  out  towards  the  latter  end  of  Solomon's 
reign,  must  have  not  only  disturbed  his  kingdom  by 
their  inroads,  but  greatly  crippled  his  revenue  by  stop- 
ping his  lucrative  traffic  with  Tadmorand  tlie  Euphrates. 
86-4:0.  Jeroboam— This  was  an  Internal  enemy  of  a  still 
more  formidable  character.    He  was  a  young  man  of 
talent  and  energy,  who,  having  been  appointed  by  Solo- 
mon superintendent  of  the  engineering  woi'ks  projected 
around  Jerusalem,  had  risen  into  public  notice,  and  on 
being  informed  by  a  very  significant  act  of  the  prophet 
Ahijah  of  the  royal  destiny  which,  by  Divine  appoint- 
ment, awaited  him,  his  mind  took  a  new  turn.    39.  clad 
—Rather  wrapped  up.  The  meaning  is,  "  Ahijali,  the  Siii- 
lonite,  the  prophet,  went  and  took  a  fit  station  in  tlie  way, 
and,  in  order  that  he  might  not  be  known,  he  wrapped 
himself  up,  so  as  closely  to  conceal  himself,  in  a  new  gar- 
ment, a  surtout,  which  he  afterwards  tore  in  twelve  pieces." 
Notwitlistanding  this  privacy,  the  story,  and  tlie  predic- 
tion connected  with  it,  probably  readied  the  king's  ears, 
and  Jeroboam  became  a  marked  man.    His  aspiring  am- 
bition, impatient  for  the  death  of  Solomon,  led  him  to 
form  plots  and  conspiracies,  in  consequence  of  which  he 
was  compelled  to  flee  to  Egypt.    Though  chosen  of  God, 
he  would  not  wait  tlie  course  of  God's  providence,  and 
therefore  incurred  the  penalty  of  death  Ijy  his  criminal 
rebellion.    The  heavy  exactions  and  compulsory  labour 
(v.  28)  which  Solomon  latterly  imposed  upon  his  subjects, 
when  his  foreign  resources  began  to  fail,  had  prepared 
the  greater  part  of  the  kingdom  for  a  revolt  under  so 
popular  a  demagogue  as  Jeroboam.    40.  Shlsliak— "Who 
harboured  and  encouraged  the  rebellious  refugee,  was  of 
a  different  dynasty  from  the  father-in-law  of  Solomon. 

CHAPTER  XII. 

Ver.  1-5.  Refusing  the  Old  Men's  Counsel,  l.  Rc- 
hoboam  went  to  Shediem — He  was  the  eldest,  if  •.ot  the 
only  son  of  Solomon,  and  had  been,  doubtless,  designated 
by  his  father  heir  to  the  throne,  as  Solomon  had  been  by 
David.  The  incident  here  related  took  place  after  the  fu- 
neral obsequies  of  the  late  king,  and  the  period  for  public 
mourning  had  past.  When  "all  Israel  came  to  make  him 
King,"  it  was  not  to  exercise  tlioir  old  right  of  election  (1 


Samuel  10. 19-21),  for,  after  God's  promise  of  tlie  pt>rpetual 
sovereignty  to  David's  posterity,  their  duty  was  suT)niis- 
sion  to  the  authority  of  the  rightful  lieir ;  but  their  object 
was,  when  mailing  him  king,  to  renew  the  conditions  and 
stipulations  to  which   their  constitutional    kings  were 
subject  (1  Samuel  10.25);  and  to  the  omission  of  rehears- 
ing which,  under  the  peculiar  circumstances  in  wliich 
Solomon  was  made  king,  they  were  disposed  to  ascribe 
tlie  absolutism  of  his  government.     Slieclieni— An  an- 
cient, venerable,  and  central  town,  was  the  jilace  of  con- 
vocation ;  and  it  is  evident,  if  not  fi;om  the  appointment 
of  that  place,  at  least  from  the  tenor  of  their  language, 
and  the  concerted  presence  of  Jeroboam,  that  the  people 
were  determined  on  revolt.    4.  Tl»y  father  made  our 
yoUe  grievous— The  splendour  of  Solomons  court,  and 
the    magnitude   of  his   undertakings    being   such,  tliat 
neither  the  tribute  of  dependent  states,  nor  the  presents 
of  foreign  princes,  nor  the  profits  of  his  commercial  en- 
terprises, were  adequate  to  carry  them  on,  he  had  been 
obliged,  for  obtaining  the  necessary  revenue,  to  begin  a 
system  of  heavy  taxation.    Tlie  people  looked  only  to  the 
burdens,  not  to  tlie  benefits  they  derived  from  Solomon's 
peaceful  and  prosperous  reign— and  tlie  evils  from  which 
they  demanded  deliverance  were  civil  oppressions,  not 
idolatry,  to  which  they  appear  to  have  been  inditi'erent  or 
approved  of  it.    5.  lie  said,  Depart  yet  for  three  days — 
It  was  prudent  to  take  the  people's  demand  into  calm  and 
deliberate  consideration.    Wliether,  had  the  advice  of  the 
sage  and  experienced  councillors  been  followed,  any  good 
result  would  have  followed,  it  is  impossible  to  say.    It 
would  at  least  liave  removed  all  pretext  for  the  separation. 
But  he  preferred  the  counsel  of  his  young  companions 
(not  in  age,  for  tliey  were  all  about  forty-one,  but  inex- 
perienced), Avho  recommended  prompt  and  decisive  meas- 
ures to  quell  the  malcontents.    11.  whips  .  .  .  scoi-plons 
—The  latter,  as  contrasted  with  the  former,  are  supposed 
to  mean  thongs  thickly  set  with  sharp  iron  points,  used 
in  tiie  castigation  of  slaves.    15.  the  king  licnrkcned 
not  unto  the  people,  for  the  cause  was  from  tlie  Lord — 
That  Avas  the  overruling  cause.    Rehoboam's  weakness 
(Ecclesiastes  2.  18,  19)  and  inexperience  in  public  allairs 
has  given  rise  to  the  probable  conjecture,  tliat,  like  many 
other  princes  in  the  East,  he  had  been  kept  secluded  in 
tlie  harem  till  the  period  of  his  accession  (Ecclesiastes 
4. 14),  his  fatiier  being  either  afraid  of  his  aspiring  to  the 
sovereignty,  like  the  two  sons  of  David,  or,  which  is  more 
probable,  afraid  of  prematurely  exposing  liis  imbecility. 
Tlie  king's  haughty  and  violent  answer  to  a  people  already 
filled  with  a  spirit  of  discontent  and  exasperation,  in- 
dicated so  great  an  incapacity  to  appreciate  the  gravity 
of  the  crisis,  so  utter  a  want  of  common  sense,  as  to  create 
a  belief  that  lie  was  struck  with  judicial  blindness.    It 
was  received  with  mingled  scorn  and  derision.    The  re- 
volt was  accomplished,  and  yet  so  quietly,  that  Rehoboam 
remained  in  Shechem,  fancying  himself  the  sovereign  of 
a  united  kingdom,  until  his  chief  tax-gatherer,  who  had 
been  most  imprudently  sent  to  treat  with  the  people,  had 
been  stoned  to  death.    This  opened  his  eyes,  and  he  fled 
for  security  to  Jerusalem. 

20-33.  Jeroboam  Made  King  over  Them.  30.  ^vhen 
all  Israel  heard  that  Jeroboam  was  come  again— This 
verse  closes  the  pardnthetical  narrative  begun  at  verse  2, 
and  verses  21-24  resume  the  history  from  verse  1.  Reho- 
boam determined  to  assert  his  authority,  by  leading  a 
large  force  into  the  disaffected  provinces.  But  the  revolt 
of  the  ten  tribes  was  completed  when  the  prophet  She- 
maiah  ordered.  In  the  Lord's  name,  an  abandonment  of 
any  hostile  measures  against  the  revolutionists.  The 
army,  overawed  by  the  Divine  prohibition,  dispersed, 
and  the  king  wtis  obliged  to  submit.  23.  Jeroboam  built 
Sliecliem— Destroyed  by  Ablmelech  (Judges  9.  l-)9).  It 
was  rebuilt,  and  porliaps  fortified,  by  Jeroboam,  as  a  royal 
residence,  built  Penuel- .V  ruined  city  with  a  tower 
(Judges  8.  9),  cast  of  Jordan,  on  the  north  bank  of  the  Jab- 
bok.  It  was  an  object  of  Importance  to  restore  this  for- 
tress, as  It  lay  on  the  caravan  road  from  Gllead  to  Duniiis- 
cus  and  Palmjra,  and  secure  his  frontier  on  tliat  quarter, 
»6.  Jeroboam  said  In  his  heart,  Now  shall  the  king- 

221 


Jerohoavrts  Hand  Wilhera 


1  KINGS  Xlir,  XIV 


GocFs  Judgments  against  Jeroboam, 


dom  return  to  the  honse  of  David— Having  received  the 
kingdom  from  God,  he  should  have  relied  on  the  Divine 
protection.  But  he  did  not.  With  a  view  to  withdraw 
the  people  from  the  temple,  and  destroy  the  sacred  asso- 
ciations connected  with  Jerusalem,  he  made  serious  and 
unwarranted  innovations  on  the  religious  observances 
of  the  country,  on  pretext  of  saving  the  people  the  trouble 
and  expense  of  a  distant  Journey.  First,  He  erected  two 
golden  calves— the  young  bulls,  Apis  and  Mnevis,  as  sym- 
bols, in  the  Egyptian  fashion,  of  the  true  God,  and  the 
nearest,  according  to  his  fancy,  to  the  figures  of  the  cher- 
ubim. The  one  was  placed  at  Dan,  in  the  northern  part 
of  his  kingdom;  the  other  at  Beth-el,  the  soutliern  ex- 
tremity, in  sight  of  Jerusalem,  and  in  which  place  he 
probably  thought  God  was  as  likely  to  manifest  himself 
as  at  Jerusalem  (Genesis  32. ;  2  Kings  2. 2).  The  latter  place 
was  the  most  frequented— for  the  words  (y.  30)  should  be 
rendered,  "the  people  even  to  Dan  went  to  worship  be- 
fore the  one"  (Jeremiah  48.  13;  Amos  4.4,  5;  5.  5;  Hosea 
6. 8 ;  10. 8).  This  innovation  was  a  sin,  both  because  it  was 
Betting  up  the  worship  of  God  by  symbols  and  Images, 
and  departing  from  the  place  which  he  had  chosen  to  put 
his  name  there.  Secondly,  He  changed  the  feast  of  taber- 
nacles from  the  loth  of  the  seventh  to  the  15th  of  the  eighth 
month.  The  ostensible  reason  might  be,  that  the  ingath- 
ering or  harvest  was  later  in  the  northern  parts  of  the 
kingdom ;  but  the  real  reason  was  to  eradicate  the  old  as- 
sociations with  this,  the  most  welcome  and  joyous  festival 
of  the  year.  31.  made  priests  of  tlie  lo^vest  of  the  peo- 
ple—iiY.,  out  of  all  the  people,  the  Levites  refusing  to  act. 
He  himself  assumed  to  himself  the  functions  of  the  high 
priest,  at  least,  at  the  great  festival,  probably  from  seeing 
the  king  of  Egypt  conjoin  the  royal  and  sacred  offices,  and 
deeming  the  office  of  the  high  priest  too  great  to  be 
vested  in  a  subject. 

CHAPTER  XIII. 

Ver.  1-22.  Jeroboam's  Hand  Withers.  1.  there 
came  a  mnu  of  God  out  of  Judah — Who  this  prophet 
was  cannot  be  ascertained.  He  came  by  Divine  autlioritj'. 
It  could  not  be  either  Iddo  or  Ahijah,  for  both  were  alive 
after  the  events  here  related.  Jeroboam  stood  by  the 
altar  to  burn  incense — It  was  at  one  of  the  annual  festi- 
vals. The  king,  to  give  interest  to  the  new  ritual,  was 
himself  the  officiating  priest.  The  altar  and  its  accom- 
paniments would,  of  course,  exhibit  all  the  splendour 
of  a  new  and  gorgeously  decorated  temple.  But  the 
prophet  foretold  its  utter  destruction.  2.  he  cried  against 
the  altar— Which  is  put  for  the  whole  system  of  worship 
organized  in  Israel.  Behold,  a  child  shall  be  bom  .  .  . 
Josiah  by  name— This  is  one  of  the  most  remarkable 
prophecies  recorded  in  the  Scriptures;  and,  in  its  clear- 
ness, circumstantial  minuteness,  and  exact  prediction  of 
an  event  that  took  place  360  years  after  it,  stands  in  strik- 
ing contrast  to  the  obscure  and  ambiguous  oracles  of  the 
heathen.  Being  publicly  uttered,  it  must  have  been  well 
known  to  the  people ;  and  every  Jew  who  lived  at  the  ac- 
complishment of  the  event  must  have  been  convinced  of 
the  truth  of  a  religion  connected  with  such  a  prophecy  as 
this.  A  present  sign  was  given  of  the  remote  event  pre- 
dicted, in  a  visible  fissure  being  miraculously  made  on 
the  altar.  Incensed  at  the  man's  license  of  speech,  Jero- 
boam stretched  out  his  hand  and  ordered  his  attendants 
to  seize  tlie  bold  intruder ;  that  moment  the  king's  arm 
became  stiff  and  motionless,  and  the  altar  split  asunder, 
so  that  the  fire  and  ashes  fell  on  the  floor.  Overawed  by 
the  effects  of  his  impiety,  Jeroboam  besought  the  proph- 
et's prayer.  His  request  -was  acceded  to,  and  the  hand 
was  restored  to  its  healthy  state.  Jeroboam  was  artful, 
and  Invited  the  prophet  to  the  royal  table,  not  to  do  him 
honour,  or  show  his  gratitude  for  the  restoration  of  his 
hand,  but  to  win,  by  his  courtesy  and  liberal  hospitality,  a 
person  whom  he  could  not  crush  by  his  power.  But  the 
prophet  informed  him  of  a  Divine  injunction  expressly 
prohibiting  him  from  all  social  Intercourse  with  any  in 
the  place,  as  well  as  from  returning  the  same  way.  The 
prohibition  not  to  eat  or  drink  In  Beth-el  was  because  all 
222 


the  people  had  become  apostates  from  the  true  religion ; 
and  the  reason  of  his  not  being  allowed  to  return  the  sanin 
way  was  lest  he  should  be  recognized  by  any  whom  he 
had  seen  In  going.  11.  Kow  tlici'e  d>velt  an  old  prophet 
in  Beth-cl— If  tliis  were  a  true  prophet,  he  was  a  bad 
man.  18.  an  angel  spake  to  me  by  tUc  word  of  the 
Liord — Tills  circuitous  mode  of  speaking,  instead  of  simply 
saying,  "the  Lord  spake  to  me,"  was  adopted  to  hide  an 
equivocation,  to  conceal  a  doulile  meaning— an  Inferior 
sense  given  to  the  word  angel— to  offer  a  seemingly  superior 
authority  to  persuade  the  prophet,  while  really  the 
authority  was  secretly  known  to  the  speaker  to  be  infe- 
rior. The  "angel;"  i.  e.,  messenger,  was  his  own  sons, 
who  wei'e  worshippers,  perhaps  priests,  at  Beth-el ;  and 
as  this  man  was  governed  by  self-interest,  and  wished  to 
curry  favour  with  the  king,  whose  purpose  to  adhere  to 
his  religious  polity,  he  feared,  might  be  shaken  by  the 
portents  that  had  occurred,  his  hastening  after  the 
prophet  of  Judah,  the  deception  he  practised,  and  the  ur- 
gent Invitation  by  which,  on  the  ground  of  a  falsehood, 
he  prevailed  on  the  too  facile  man  of  God  to  accompany 
him  back  to  his  house  in  Beth-el,  were  to  create  an  Im- 
pression In  the  king's  mind  that  he  was  an  Impostor,  who 
acted  In  opposition  to  his  own  statement.  20-23.  he 
cried  unto  the  man  of  God  that  came  from  Judah — 
Rather,  "it cried;"  i  e.,  the  word  of  the  Lord. 

23-32.  The  Disobedient  Prophet  Slain  by  a  Lion. 
24:.  a  lion  met  him  by  the  way  and  sle-»v  Iiim — There 
was  a  wood  near  Beth-el  infested  with  lions  (2  Kings  2. 
24).  This  sad  catastroplie  was  a  severe  but  necessary 
judgment  of  God,  to  attest  the  truth  of  the  message  with 
which  the  prophet  liad  been  charged.  The  whole  circum- 
stances of  this  tragic  occurrence— the  undevoured  carcass 
— the  untouched  ass— the  unmolested  passengers — by  the 
lion,  though  standing  there,  were  calculated  to  produce 
an  irresistible  impression  that  the  hand  of  God  was  in  It. 
31.  bury  me  in  tlie  sepulchre  -wlierein  the  man  of  God 
is  burled— His  motive  in  making  tills  request  was  either 
that  his  remains  might  not  be  disturbed  when  the  pre- 
dicted events  took  place  (see  on  2  Kings  23. 18),  or  he  had 
some  superstitious  hope  of  being  benefited  at  the  resur- 
rection by  being  in  the  same  cave  with  a  man  of  God. 

CHAPTER     XIV. 

Ver.  1-20.  Ahijah  Denounces  God's  Judgments 
AGAINST  Jeroboaji.  1.  At  that  time- A  phrase  used 
often  loosely  and  indefinitely  In  sacred  history.  This  do- 
mestic Incident  in  the  family  of  Jeroboam  probably  oc- 
curred towards  the  end  of  his  reign ;  his  sou  Abijah  was 
of  age,  and  considered  by  the  people  the  heir  to  the  throne. 
2.  Jeroboam  said  to  his  'wife,  Arise,  I  pray  tliee,  and 
disguise  tliyself— His  natural  and  intense  anxiety  as  a 
parent  Is  here  seen,  blended  with  the  deep  and  artful 
policy  of  an  apostate  king.  The  reason  of  his  extreme 
caution  was  an  unwillingness  to  acknowledge  tliat  he 
looked  for  information  as  to  the  future,  not  to  his  idols, 
but  to  the  true  God,  and  a  fear  that  this  step,  if  publicly 
known,  might  endanger  the  stability  of  his  whole  politi- 
cal sj'stem ;  and  a  strong  impression  that  Ahijah,  who 
was  greatly  offended  with  him,  would,  if  consulted  openly 
by  his  queen,  either  Insult  or  refuse  to  receive  her.  For 
these  reasons  he  selected  his  wife,  as,  in  every  view,  the 
most  proper  for  such  a  secret  and  confidential  errand,  but 
recommended  her  to  assume  the  garb  and  manner  of  a 
peasant  woman.  Strange  infatuation,  to  suppose  that 
the  God  who  could  reveal  futurity  could  not  penetrate  a 
flimsy  disguise !  3.  And  take  ^vlth  thee  ten  loaves,  and 
cracknels,  and  a  cruse  of  honey,  and  go  to  him — Tliis 
was  a  present  In  unison  witli  the  peasant  character  she 
assumed.  Cracknels  are  a  kind  of  sweet  seed-cake.  The 
prophet  was  blind,  but  having  received  Divine  premoni- 
tion of  the  pretended  countrywoman's  coming,  he  ad- 
dressed her  the  moment  she  appeared  as  the  queen,  ap- 
prised her  of  the  calamities  which,  in  consequence  of  the 
Ingratitude  of  Jeroboam,  his  apostasy,  and  outrageous 
misgovernment  of  Israel,  impended  over  their  house,  as 
well  as  over  the  nation  which  too  readily  foUoAved  hla 


TEMPLE    OF    IPSAMBUL. 


RdiohoanCs  Wicked  Reign. 


1  KINGS  XV. 


Asa's  Good  Reign, 


Idolatrous  innovations.  8.  thon  hast  not  been  as  my 
servant  David— Wlio,  thougli  he  fell  into  grievous  sins, 
repented,  and  always  maintained  the  pure  worship  of  God 
as  enjoined  by  the  law.  10.  I  will  bring  evil  upon  tlie 
house  of  Jeroboam — Strong  expressions  are  here  used  to 
Indicate  the  utter  extirpation  of  his  house;  "him  that  Is 
shut  up  and  left  in  Israel,"  means  those  who  were  con- 
cealed with  the  greatest  privacy,  as  the  heirs  of  royalty 
often  are  wlaere  polygamy  prevails;  the  other  phrase, 
from  the  loose  garments  of  the  East  having  led  to  a  differ- 
ent practice  from  what  prevails  in  the  West,  cannot  refer 
to  men;  it  must  signify  either  a  very  young  boy,  or 
rather,  perhaps,  a  dog,  so  entire  would  be  tlie  destruction 
of  Jeroboam's  house  that  none,  not  even  a  dog,  belonging 
to  it  sliould  escape.  This  peculiar  phrase  occurs  only  in 
regard  to  the  threatened  extermination  oi"  a  family  (1 
Samuel  2.5.  22-34).  See  the  manner  of  extermination  (ch. 
16.  4;  21.  24).  13.  the  cbild  sball  die— The  death,  and 
general  lamentation  felt  through  the  country  at  the  loss 
of  tlie  prince  were  also  predicted.  The  reason  of  the  pro- 
found regret  shown  at  his  death  arose,  according  to 
Jewish  writers,  from  his  being  decidedly  opposed  to  the 
erection  of  the  golden  calves,  and  using  his  influence  with 
his  father  to  allow  his  subjects  the  free  privilege  of  going 
lo  worship  in  Jerusalem.  13.  all  Israel  sball  mourn 
for  biin,  and  bury  bim — The  only  one  of  Jeroboam's 
family  who  should  receive  the  rites  of  sepulture.  14. 
the  liord  shall  raise  him  up  a  king  .  .  .  but  'what  T 
even  no^v — viz.,  Baasha  (ch.  15.  27);  he  was  already  raised 
— he  was  in  being,  though  not  In  power.  17.  TirzaU— A 
place  of  pre-eminent  beauty  (Song  6.  4),  three  hours'  trav- 
elling east  of  Samaria,  chosen  when  Israel  became  a 
separate  kingdom,  by  the  first  monarch,  and  used  during 
three  short  reigns  as  a  residence  of  the  royal  house.  The 
fertile  plains  and  wooded  hills  in  that  part  of  the  teiTi- 
tory  of  Ephraim  gave  an  opening  to  the  formation  of 
parks  and  pleasure-grounds  similar  to  those  which  were 
the  "paradises"  of  Assyrian  and  Persian  monarchs. 
[Stanley.]  Its  site  is  occupied  by  the  large  village  of 
Taltise.  [Robinson.]  As  soon  as  the  queen  reached  the 
gate  of  the  palace,  she  received  the  intelligence  that  her  son 
was  dying,  according  to  the  prophet's  prediction.  19.  Ttoe 
lest  of  the  acts  of  Jeroboam — None  of  the  threaten ings 
deno'.inced  against  this  family  produced  any  change  in 
his  policy  or  government. 

21-24.  Reuoboam's  Wicked  Reign.  21.  he  reigned  in 
Jerusalem — Its  particular  designation  as  "the  city  which 
the  Lord  did  choose  out  of  all  the  tribes  of  Israel,  to  put 
His  name  there,"  seems  given  here,  both  as  a  reflection  on 
the  apostasy  of  the  ten  tribes,  and  as  a  proof  of  the  aggra- 
vated wickedness  of  introducing  Idolatry  and  its  attend- 
ant vices  there.  Iiis  mother's  nanie  was  Naamali,  an 
Ammonitcss — Her  heathen  extraction  and  her  influence 
as  queen-mother  are  stated  to  account  for  Rehoboara's 
tendency  to  depart  from  the  true  religion.  Led  by  the 
warning  of  the  prophet  (ch.  12.  23),  as  well  as  by  the  large 
immigration  of  Israelites  into  his  kingdom  (ch.  12. 17;  2 
Chronicles  11. 16),  he  continued  for  the  first  three  years  of 
his  reign  a  faithful  patron  of  true  religion  (2  Chronicles  11. 
17).  But  afterwards  he  began  and  carried  a  general  apos- 
tasy ;  idolatry  became  the  prevailing  form  of  worship,  and 
the  religious  state  of  the  kingdom  in  his  reign  is  described 
by  the  high  places,  the  idolatrous  statues,  the  groves  and 
impure  rites  that  with  unchecked  license  were  observed 
in  them.  The  description  is  suited  to  the  character  of  the 
Canaanitish  worship. 

2.5-31.  SmsnAK  Spoils  Jerusalem,  25,  20.  Shisliak, 
king  of  Egypt,  came  up — He  was  the  instrument  in  the 
hand  of  Providence  for  punishing  the  national  defection. 
Even  although  this  king  had  been  Solomon's  father-in- 
law,  he  was  no  relation  of  Rehoboam's;  but  th<a-e  is  a 
strong  probability  that  he  belonged  to  another  dynasty 
(see  on  2  Chronicles  12).  He  was  the  Sheshonk  of  the 
Egyptian  monuments,  who  is  depicted  on  a  bas-relief  at 
Karnak,  as  dragging  captives,  who,  from  their  peculiar 
physiognomy,  are  universally  admitted  to  bo  Jews.  29. 
no'\r  the  rest  of  the  acts  of  Relioboam,  are  they  not 
written  in  the  book  of  the  Chronicles  7— Not  the  book 


so  called  and  comprehended  in  the  sacred  canon,  but  the 
national  archives  of  Judah.  30.  there  was  war  bet-ween 
Rehoboam  and  Jeroboam— The  former  was  prohibited 
from  entering  on  an  aggressive  war;  but  as  the  two  king- 
doms kept  up  a  jealous  rivalry,  he  might  be  forced  Into 
vigilant  measures  of  defence,  and  frequent  skirmishea 
would  take  place  on  the  borders. 

CHAPTER   XV. 

Ver.  1-8.  Abijam's  Wicked  Reign  over  Judah.  1. 
Abijam— His  name  was  at  first  Abljah  (2  Chronicles  12. 16); 
"Jah,"  the  name  of  God,  according  to  an  ancient  fashion, 
being  conjoined  with  It.  But  afterwards,  when  he  was 
found  "walking  In  all  the  sins  of  his  father,"  that  hon- 
ourable addition  was  withdrawn,  and  his  name  in  sacred 
history  changed  into  Abi^ara.  [Lightfoot.]  2.  Thre« 
years  reigned  he — (cf.  v.  1  with  v.  9).  Parts  of  j'ears  are 
counted  in  Scripture  as  whole  years.  The  reign  began  In 
Jeroboam's  eighteenth  year,  continued  till  the  nineteenth, 
and  ended  In  the  course  of  the  twentieth,  his  mother's 
name  was  Slaacliah — or  Michaiah  (2  Chronicles  13.  2), 
probably  altered  from  the  one  to  the  other  on  her  becom- 
ing queen,  as  was  very  common  under  a  change  of  circum- 
stances. She  Is  called  the  daughter  of  Ablshalom,  or  Ab- 
salom (2  Chronicles  11.  21),  or  Uriel  (2  Chronicles  13.  2). 
Hence,  It  has  been  thought  probable  that  Tamar,  the 
daughter  of  Absalom  (2  Samuel  14.  27;  18.  18),  had  been 
married  to  Uriel,  and  that  Maachah  was  their  daughter, 
3.  his  lieart  was  not  perfect  -^vlth  the  Lord  ...  as  the 
heart  of  David  Ills  father— (cf.  ch.  11.  4 ;  14.  22).  He  was 
not  positively  bad  at  first,  for  It  appears  (v.  15)  that  he  had 
done  something  to  restore  the  pillaged  treasures  of  the 
temple.  This  phrase  contains  a  comparative  reference  to 
David's  heart.  His  doing  that  which  was  right  in  the  eyei 
of  the  Lord  (v.  5)  Is  frequently  used  In  speaking  of  the 
kings  of  Judah,  and  means  only  that  they  did  or  did  not 
do  that  which,  in  the  general  course  and  tendency  of  their 
government,  was  acceptable  to  God.  It  furnishes  no  evi- 
dence as  to  the  lawfulness  or  piety  of  one  specific  act.  4. 
for  David's  sake  did  the  Liord  .  .  .  give  him  a  lamp— 
"A  lamp"  In  one's  house  is  an  Oriental  plirase  for  continu- 
ance of  family  name  and  prosperity.  Abljani  was  not  re- 
jected only  in  consequence  of  the  Divine  promise  lo  David 
(see  on  ch.  11. 13-36). 

9-22.  Asa's  Good  Reign,  his  niother's  name  was 
Maachalx— She  was  properly  his  grandmother,  and  she  is 
here  called  "  the  king's  mother,"  from  the  post  of  dignity 
which  at  the  beginning  of  his  reign  she  possessed.  Asa, 
as  a  constitutional  monarch,  acted  like  the  pious  David, 
labouring  to  abolish  the  traces  and  polluting  practices  of 
idolatry,  and  In  pursuance  of  his  Impartial  conduct,  he  did 
not  spare  delinquents  even  of  the  highest  rank.  13.  also 
Maachah  Ills  motlier,  her  he  removed  from  being 
queen— Thesultana,orqueen -dowager, was  not  nccessartly 
the  king's  n.-vtural  mother  (see  ch.  2. 19),  nor  was  Maachah. 
Her  title,  and  the  privileges  connected  with  that  honour 
and  dignity  which  gave  her  precedency  among  the  ladles 
of  the  royal  family,  and  great  Influence  in  the  kingdom, 
were  taken  away.  She  was  degraded  for  her  idolatry. 
because  she  liad  made  an  idol  In  a  grove — A  very  ob- 
scene figure,  and  the  grove  was  devoted  to  the  grossest 
licentiousness.  His  plans  of  religious  reformation,  how- 
ever, were  not  completely  carried  through,  "the  high 
places  were  not  removed"  (see  on  ch.  3.2).  The  suppres- 
sion of  this  private  worship  on  natural  or  artificial  hills, 
though  a  forbidden  service,  after  the  temple  had  been  de- 
clared the  exclusive  place  of  worship,  the  most  pioui 
king's  laws  were  notable  to  accomplish,  l."*.  lie  brought 
In  the  things  which  his  father  had  dedicated— Proba. 
bly  the  spoils  which  Abljam  had  taken  from  tiie  van- 
quished army  of  .Teroboam  (see  on  2  Chronicles  Vi.  16) 
anil  the  things  which  himself  had  dedicated— After  hit 
own  victory  over  the  Cushlte8(2  Chronicles  11.  I2i.  16. 
there 'was  war  bet^vcen  Asa  and  Baasha  king  of  iHrncl 
all  their  days — Asa  enjoyed  a  ten  years'  pt-ace  after  Jero- 
boam's defeat  by  Abljam,  luid  this  Inlirval  was  wisely 
and  energetl<^ly  spent  in  making  internal  reforms,  av 

223 


JeJojUi  Prophecy  against  Baasha, 


1   KINGS  XVI. 


Omri  Builds  Samaria. 


well  as  increasing  the  means  of  national  defence  (2Cbron- 
Icles  14. 1-7).  In  the  fifteenth  year  of  his  reign,  however, 
the  king  of  Israel  commenced  hostilities  against  him, 
and,  invading  his  kingdom,  erected  a  strong  fortress  at 
Ramah,  whicli  was  near  Gibeah,  and  only  six  Roman 
miles  from  Jerusalem.  Afraid  lest  his  subjects  might 
quit  his  kingdom,  and  return  to  the  worship  of  their 
fathers,  he  wished  to  cut  off  all  intercourse  between  the 
two  nations.  Raraah  stood  on  an  eminence  overhanging 
a,  narrow  ravine  which  separated  Israel  from  Judah,  and 
therefore  he  took  up  a  hostile  position  in  that  place.  18- 
SO.  TUeu  Asa  took  all  the  silver  and  tlie  gold  that 
w^ere  left  in  tlie  .  .  .  house  of  the  Lord— Asa's  religious 
character  is  now  seen  to  decline.  He  trusted  not  in  the 
Lord  (2  Chronicles  16. 7).  In  this  emergency  Asa  solicited 
the  powerful  aid  of  the  king  of  Damascene-Syria;  and  to 
bribe  him  to  break  off  his  alliance  with  Baasha,  he  trans- 
mitted to  him  the  treasure  lying  in  the  temple  and  palace. 
The  Syrian  mercenaries  were  gained.  Instances  are  to  be 
found  both  in  the  ancient  and  modern  history  of  the  East, 
of  the  violation  of  treaties  equally  sudden  and  unscrupu- 
lous, through  the  presentation  of  some  tempting  bribe, 
Ben-hadad  poured  an  army  Into  the  northern  provinces 
of  Israel,  and  having  captured  some  cities  in  Galilee,  on 
the  borders  of  Syria,  compelled  Baasha  to  withdraw  from 
Kamah  back  within  his  own  territories.  18.  Ben-hadad 
— (see  on  ch.  11,  21.)  588.  Tlien  Asa  made  a  proclamation 
—The  fortifications  which  Baasha  had  erected  at  Ramah 
were  demolished,  and  with  the  materials  were  built  other 
defences,  where  Asa  thought  they  were  needed— at  Geba 
(now  Jeba)  and  Mlzpeh  (now  Neby  Samuil)— about  two 
hours'  travelling  north  of  Jerusalem.  23.  in  tlic  time  of 
his  old  age  he  ■%vas  diseased  in  his  feet — (see  on  2  Chron- 
icles 16. 10-12),  where  an  additional  proof  is  given  of  his 
religious  degeneracy. 

25-34.  Nadab's  Wicked  Reign.  35.  Nadah  the  son 
of  Jerohoam  began  to  i-eign- No  record  is  given  of  him, 
except  his  close  adherence  to  the  bad  policy  of  his  father. 
87.  Baaslia  smote  liim  at  Gibhethon— This  town,  within 
the  tribe  of  Dan,  was  given  to  the  Levites  (Joshua  19.  44). 
It  lay  on  the  Philistine  borders,  and  having  been  seized 
by  that  people,  Nadab  laid  siege  to  recover  it.  29.  -m-hcn 
he  reigned,  lie  smote  all  the  house  of  Jeroboam — It  was 
according  to  a  barbarous  practice  too  common  in  the  East, 
for  a  usurper  to  extirpate  all  rival  candidates  for  the 
throne;  but  it  was  an  accomplishment  of  Ahijah's  proph- 
ecy concerning  Jeroboam  (ch.  14. 10, 11). 

CHAPTEE  XVI. 
Ver.  1-8.  Jehu's  Pkophecy  against  Baasha.  1.  Tlien 
the  -^vord  of  the  Lord  came  to  Jehn — This  is  the  only  in- 
cident recorded  in  the  life  of  this  propliet.  His  father  was 
also  a  prophet  (2  Chronicles  16.  7).  3.  Forasmuch  as  I 
cAilted  thee— The  doom  he  pronounced  on  Baasha  was 
exactly  the  same  as  denounced  against  Jeroboam  and  his 
posterity.  Though  he  had  waded  through  slaughter  to  his 
throne,  he  owed  his  elevation  to  the  appointment  or  per- 
mission of  Him  "by  whom  kings  reign."  over  my  peo- 
ple Israel— With  all  their  errors  and  lapses  into  idolatry, 
they  were  not  wholly  abandoned  by  God.  He  still  showed 
His  interest  in  them  by  sending  prophets  and  working 
miracles  in  their  favour,  and  possessed  a  multitude  of 
faithful  worshippers  in  the  kingdom  of  Israel.  T.  also 
by  the  hand  of  the  prophet  Jehu— This  is  not  another 
prophecy,  but  merely  an  addition  by  the  sacred  historian, 
explanatory  of  the  deatli  of  Baasha  and  the  extinction  of 
his  family.  The  doom  pronounced  against  Jeroboam  (ch. 
14.  9),  did  not  entitle  him  to  take  the  execution  of  the  sen- 
tence into  his  own  hands;  but  from  his  following  the 
same  calf-worship,  he  had  evidently  plotted  the  con- 
Bplracy  and  murder  of  that  king  in  furtherance  of  his 
own  ambitious  designs,  and  hence,  in  his  own  assassina- 
tion, he  met  the  just  reward  of  his  deeds.  The  similitude 
to  Jeroboam  extends  to  their  deaths  as  well  as  their  lives 
—the  reign  of  their  sons,  and  the  ruin  of  their  families.  8. 
began  Elah  the  son  of  Baasha  to  reign — (cf.  ch.  15.  33). 
From  this  It  will  appear  that  Baasha  died  in  the  twenty- 
224 


third  year  of  his  reign  (see  on  ch.  15. 2),  and  Elah,  who  was 
a  prince  of  dissolute  habits,  reigned  not  fully  two  years, 

9-22.  ZiMRi's  Conspiracy.  9.  Zimri  .  .  .  conspired 
against  him— During  a  carousal  In  the  house  of  his 
chamberlain,  Zimrl  slew  him,  and  having  seized  the  sov- 
ereignty, endeavoured  to  consolidate  his  tlirone  by  the 
massacre  of  all  the  royal  race.  15.  Zimri  reigned  seven 
days- The  news  of  his  conspiracy  soon  spread,  and  the 
army  having  proclaimed  their  general,  Omri,  king,  that 
officer  immediately  raised  the  siege  at  Gibbethon,  and 
marched  directly  against  the  capital  In  which  the  usurper 
had  established  himself.  Zimri  soon  saw  tliat  he  was  not 
in  circumstances  to  hold  out  against  the  whole  forces  of 
the  kingdom;  so,  shutting  himself  up  In  the  palace,  he 
set  it  on  flre,  and,  like  Sardanapalus,  chose  to  perish  him- 
self, and  reduce  all  to  ruin,  rather  than  that  the  palace 
and  royal  treasures  should  fall  into  the  hands  of  his  suc- 
cessful rival.  The  seven  days' reign  may  refer  either  to 
the  brief  duration  of  his  royal  authority,  or  the  period  in 
which  he  enjoyed  unmolested  tranquillity  In  the  palace, 
19.  For  Ills  sins  -which  he  sinned — This  violent  end  was 
a  just  retribution  for  his  crimes,  "His  walking  in  the 
ways  of  Jeroboam  "  might  have  been  manifested  either 
by  the  previous  course  of  his  life,  or  by  his  decrees  pub- 
lished on  his  ascension,  when  he  made  a  strong  effort  to 
gain  popularity  by  announcing  his  continued  support  of 
tlie  calf- worship,  31,  33.  Then  tvere  the  people  divided 
into  t-*vo  parts— The  factions  that  ensued  occasioned  a 
four  years'  duration  (cf.  v.  15  with  v.  23),  of  anarchy  or  civil 
war.  Whatever  miglit  be  the  public  opinion  of  Omri's 
merits,  a  large  body  of  the  people  disapproved  of  the  mode 
of  his  election,  and  declared  for  Tibnl.  The  army,  however, 
as  usual  in  such  circumstances  (and  they  had  the  will  of 
Providence  favouring  them),  prevailed  over  all  opposi- 
tion, and  Omri  became  undisputed  possessor  of  the  throne, 
Tibni  died — The  Heb.  does  not  enable  us  to  determine 
AVhether  his  death  was  violent  or  natural. 

23-28.  Ombi  Builds  Samaria.  33.  In  the  thirty  and 
first  year  of  Asa  .  .  .  began  Omri  to  reign — The  twelve 
years  of  his  reign  are  computed  from  the  beginning  of  his 
reign,  which  was  in  the  twenty-seventh  year  of  Asa's 
reign.  He  held  a  contested  reign  for  four  years  with  Tib- 
ni ;  and  then,  at  the  date  stated  in  this  verse,  entered  on 
a  sole  and\peaceful  reign  of  eiglat  years.  34.  he  bought 
the  hill  Samaria  of  Shemer— The  palace  of  Tirzah  being 
In  ruins,  Qmri.  in  selecting  the  site  of  his  royal  residence, 
was  natumlly  influenced  by  considerations  both  of  pleas- 
ure and  aqvantage.  In  tlie  centre  of  a  wide  amphitheatre 
of  mountains,  about  six  miles  from  Shechem,  rises  an  ob- 
long hill  with  steep,  j'et  accessible  sides,  and  a  long  flat 
top  extending  east  and  west,  and  rising  500  or  600  feet  above 
the  valley.  W^iat  Omri  in  all  probability  built  as  a  mere 
palatial  residence,  became  the  capital  of  the  kingdom  In- 
stead of  Shechem.  It  was  as  though  Versailles  had  taken 
the  place  of  Paris,  or  Windsor  of  London.  The  choice  of 
Omri  was  admirable,  in  selecting  a  position  whicli  com- 
bined in  a  union  not  elsewhere  found  in  Palestine 
strength,  beauty,  and  fertility.  [Stanley.]  t-»vo  talents  of 
silver- £684.  Shemer  had,  probably,  made  it  a  condition 
of  the  sale,  that  the  name  should  be  I'etained.  But  as  city 
and  palace  were  built  there  by  Omi-i,  it  was  In  accordance 
with  Eastern  custom  to  call  it  after  the  founder.  The  As- 
syrians did  so,  and  on  a  tablet  dug  out  of  the  ruins 
of  Nineveh,  an  inscription  was  found  relating  to  Sa- 
maria, wliich  is  called  Beth-khumri— the  house  of  Omri. 
[Layard.]  (See  on  2  Kings  17.  5.)  35-37.  But  Omri 
wrought  evil— The  character  of  Omri's  reign  and  his 
death  are  described  in  the  stereotyped  form  used  towards 
all  the  successors  of  Jeroboam  in  respect  both  to  policy 
as  well  as  time.  39-33.  Ahab  the  son  of  Omri  did  evil 
in  the  sight  of  the  Lord  above  all  tliat  ^vcre  before 
him— The  worship  of  God  by  symbols  had  hitherto  been 
the  offensive  form  of  apostasy  in  Israel,  but  now  gross 
idolatry  is  openly  patronized  by  the  court.  This  was 
done  through  the  influence  of  Jezebel,  Ahab's  queen.  She 
was  "the  daughter  of  Eth-baal,  king  of  the  Zidonians." 
He  was  priest  of  Ashtaroth  or  Astarte,  who,  having  mur- 
dered Phlletes,  king  of  Tyre,  ascended  the  throne  of  that 


Elijah  Sent  lo  Cherilh. 


1   KINGS  XVII,  XVIII. 


He  liaisei  the  Widow's  Son  to  Life. 


I 


kingdom,  being  the  eighth  king  since  Hiram.  Jezebel 
was  tlie  worthy  daughter  of  this  regicide  and  idol  priest 
—and,  on  her  marriage  with  Aliab,  never  rested  till  she 
had  got  all  the  forms  of  her  native  Tyrian  worship  intro- 
duced into  her  adopted  country.  33.  reared  up  nu  altar 
for  Baal — i,  e.,  the  sun,  worsliipped  under  various  images. 
Ahab  set  up  one  (2  Kings  3. 2),  probably  as  the  Tyrian  Her- 
cules, in  the  temple  in  Samaria.  No  human  sacriflees 
were  offered— the  lire  was  kept  constantly  burning— the 
priests  ofQciated  barefoot — dancing  and  kissing  the  image 
(ch.  19.  IS)  were  among  the  principal  rites. 

Si.  Joshua's  Curse  Fulfilled  Upon  Hiel  the 
Builder  of  Jericho.  31.  In  his  days  did  Hiel  tUe 
Betli-ellte  build  Jericho— (see  on  Joshua  6. 26).  The  curse 
took  effect  on  the  family  of  this  reckless  man;  but 
whether  his  eldest  son  died  at  the  time  of  laying  the 
foundation,  and  the  youngest  at  the  completion  of  the 
work,  or  whether  he  lost  all  his  sons  in  rapid  succession, 
till,  at  the  end  of  the  undertaking,  he  found  himself 
childless,  the  poetical  form  of  the  ban  does  not  enable  us 
to  determine.  Some  modern  commentators  think  there 
is  uo  reference  either  to  the  natural  or  violent  deaths  of 
Kiel's  sons;  but  that  he  began  in  presence  of  his  eldest 
son,  but  some  unexpected  difficulties,  losses,  or  obstacles, 
delayed  the  completion  till  his  old  age,  when  the  gates 
were  set  up  in  the  presence  of  his  youngest  son.  But  the 
curse  was  fulfilled  more  than  500  years  after  it  was  uttered ; 
and  from  Jericho  being  inhabited  after  Joshua's  time 
(Judges  3. 13;  2  Samuel  10.  5),  it  has  been  supposed  that  the 
act  against  which  the  curse  was  directed,  was  an  attempt 
at  the  restoration  of  the  walls— the  very  walls  which  had 
been  miraculously  cast  down.  It  seems  to  have  lain 
within  the  territory  of  Israel ;  and  the  unresisted  act  of 
Hiel  affords  a  painful  evidence  how  far  the  people  of 
Israel  had  lost  all  knowledge  of,  or  respect  for,  the  word 
of  God. 

CHAPTER  XVII. 
Ver.  1-7.  Elijah,  Prophesying  against  Ahab,  is 
Sent  to  Cherith.  1.  Elijah  the  Tishbite— Th  is  prophet 
Is  introduced  as  abruptly  as  Melchisedek— his  birth, 
parents,  and  call  to  the  prophetic  office  being  alilce  unre- 
corded. He  is  supposed  to  be  called  the  Tishbite  from 
Tisbeh,  a  place  east  of  Jordan,  who  -tvas  of  the  inhab- 
itants—Or residents  of  Gilead,  implying  that  he  was  not 
an  Israelite,  but  an  Ishmaelite,  as  Mickaelis  conjectures, 
for  there  were  many  of  that  race  on  the  confines  of  Gil- 
ead. The  employment  of  a  Gentile  as  an  extraordinary 
minister  might  be  to  rebuke  and  shame  the  apostate 
people  of  Israel,  said  unto  Ahab — The  prophet  appears 
to  have  been  warning  this  apostate  king  how  fatal  both 
to  himself  and  people  would  be  the  reckless  course  he 
was  pursuing,  and  the  failure  of  Elijah's  efforts  to  make 
an  impression  on  the  obstinate  heart  of  Ahab  is  shown 
by  the  penal  prediction  uttered  at  parting,  before  fvhoni 
I  stand — i.  e.,  whom  I  serve  (Deuteronomy  IS.  5).  there 
shall  not  be  deiv  nor  rain  these  years — Not  absolutely ; 
but  the  dew  and  the  rain  should  not  fall  in  the  usual  and 
necessary  quantities.  Such  a  suspension  of  moisture  was 
sufficient  to  answer  the  corrective  purposes  of  God,  whilst 
an  absolute  drought  must  have  converted  tlie  whole 
country  into  an  uninhabitable  waste,  but  according  to 
tny  ^vord— Not  uttered  in  spite,  vengeance,  or  caprice, 
but  as  the  minister  of  God.  The  impending  calamity  was 
In  answer  to  his  earnest  prayer,  and  a  chastisement  in- 
tended for  the  spiritual  revival  of  Israel.  Drouglit  was 
the  threatened  punishment  of  national  idolatry  (Deuter- 
onomy 11.  10,  17;  28.  23).  2,  3.  the  word  of  the  liOrd  came 
nnto  hint,  saying,  Get  thee  hence,  and  turn  thee  east- 
ward, «fec — At  first  the  king  may  have  spurned  the  pre- 
diction as  the  utterance  of  a  vain  enthusiast;  but  when 
he  found  the  drought  last,  and  increase  in  severity,  he 
sought  Elijah,  who,  as  it  was  necessary  that  he  should  be 
far  removed  from  either  the  violence  or  the  Importunities 
of  the  king,  was  divinely  directed  to  repair  to  a  place  of 
retreat,  perhaps  a  cave  on  "tlie  brook  Clieritli,  that  is, 
be/ore"  i.  e,,  east  of  Jordan.  Tradition  points  it  out  in  a 
Kinall  winter  torrent, a  little  below  the  ford  at  Beth-shan. 
15 


6.  the  ravens  brought  him  bread— The  idea  of  such  un- 
clean and  voracious  birds  being  employed  to  feed  the 
prophet  has  appeared  to  many  so  strange,  that  they  have 
laboured  to  make  out  the  Oiebim,  which  in  our  version 
has  been  rendered  ravens,  to  be,  as  the  word  is  used 
(Ezekiel  27.  27),  merchants  or  Arabians  (2  Chronicles  21, 
16;  Nehemiah  4.  7),  or  the  citizens  of  Arabah,  near  Beth- 
slian  (Joshua  15.  6;  18.  18).  But  the  common  rendering 
(ch.  18. 19)  is,  in  our  opinion,  preferable  to  tliese  conject- 
ures; and,  if  Elijah  was  miraculously  fed  by  ravens,  it  is 
idle  to  inquire  where  they  found  the  bread  and  the  fiesh, 
for  God  would  direct  them.  After  the  lapse  of  a  year,  the 
brook  dried  up,  and  this  was  a  new  trial  to  Elijah's  faith, 

8-16.  He  is  Sent  to  a  Widow  of  Zakephatii.  8.  the 
>vord  of  tl»e  Lord  came  to  l»lm— Zarophath  or  Sarcpta, 
now  Surafend,  whither  he  was  directed  to  go,  was  far  away 
on  the  western  coast  of  Palestine,  about  nine  miles  south 
of  Sidon,  and  within  the  dominions  of  Jezebel's  impious 
father,  where  the  famine  also  prevailed.  Meeting,  at  his 
entrance  into  the  town,  the  very  woman  who  was  ap- 
pointed by  Divine  providence  to  support  him,  his  faith 
was  severely  tested  by  learning  from  her  that  her  supplies 
were  exhausted,  and  that  she  was  preparing  her  last  meal 
for  herself  and  son.  The  Spirit  of  God  having  prompted 
him  to  ask,  and  her  to  grant,  some  necessary  succour,  she 
received  a  prophet's  reward  (Matthew  10.  41,  42),  and  for 
the  one  meal  afforded  to  him,  God,  by  a  miraculous  in- 
crease of  the  little  stock,  afforded  many  to  her. 

17-24.  He  Raises  her  Son  to  Life.  17.  tlie  son  of  the 
'woman,  the  mistress  of  the  house,  fell  sick — A  severe 
domestic  calamity  seems  to  have  led  her  to  think  that,  as 
God  had  shut  up  heaven  upon  a  sinful  land  in  conse- 
quence of  the  prophet,  she  was  suffering  on  a  similar 
account.  Without  answering  her  bitter  upbraiding,  the 
prophet  takes  the  child,  lays  it  on  his  bed,  and  after  a 
very  earnest  prayer,  had  the  happiness  of  seeing  its  res- 
toration, and  along  with  it,  gladness  to  the  widow's  heart 
and  home.  The  prophet  was  sent  to  this  widow,  not 
merely  for  his  own  security,  but  on  account  of  her  faith, 
to  strengthen  and  promote  wliich  he  was  directed  to  go  to 
her  rather  than  to  many  widows  in  Israel,  who  would 
liave  eagerly  received  him  on  the  same  privileged  terms 
of  exception  from  the  grinding  famine.  Tlie  relief  of  her 
bodily  necessities  became  the  preparatory  means  of  sup- 
plying her  spiritual  wants,  and  bringing  her  and  her  son, 
tlirough  the  teachings  of  the  prophet,  to  a  clear  know- 
ledge of  God,  and  a  firm  faith  in  His  word  (Luke  4.  25). 

CHAPTER   XVIII.     • 
Ver.  1-16.    Elijah  Meets  Gbadiah.    1.  the  third  year 

— In  the  New  Testament,  it  is  said  there  was  no  rain  "for 
the  space  of  three  years  and  six  months."  The  early  rain 
fell  in  our  March,  tlie  latter  rain  in  our  October.  Though 
Ahab  might  have  at  first  ridiculed  Elijah's  announce- 
ment, yet  when  neither  of  these  rains  fell  in  tlieir 
season,  he  was  incensed  against  the  prophet  as  tlie 
cause  of  the  national  judgment,  and  compelled  him, 
with  God's  direction,  to  consult  his  safety  in  filglit. 
This  was  six  months  after  the  king  was  told  tliere  would 
be  neither  dew  nor  rain,  and  from  this  period  the  three 
years  in  this  passage  are  computed.  Go,  show  thyself 
nnto  Ahob— The  king  had  remained  obdurate  and  unre- 
forraed.  Another  opportunity  was  to  be  given  him  of  re- 
pentance, and  Elijah  was  sent  in  order  to  declare  to  him 
the  cause  of  the  national  Judgment,  and  to  promise  him, 
on  condition  of  his  removing  It,  the  Immediate  blessing 
of  rain.  3.  Eiy»h  ^vent— A  marvellous  proof  of  the  nat- 
ural Intrepidity  of  this  prophet,  of  his  moral  courage,  and 
his  unfaltering  confidence  in  the  protecting  care  of  lio<l, 
that  ho  ventured  to  approach  the  i)resence  of  the  rnglng 
Hon.  there -^Vtts  a  sore  famine  in  Samaria— Elijah  found 
that  the  famine  was  pressing  with  Intense  severity  In  tlio 
capital.  Corn  must  have  been  obtained  for  the  propio 
from  Egypt  or  the  adjoining  countries,  else  life  couM  not 
have  been  sustained  for  three  years;  but  Ahab,  willi  the 
chamberlain  of  his  royal  household.  Is  representnl  as 
giving  a  personal  search  for  pasture  to  his  cattle.    Ou 

225 


The  Trial  on  Mount  Carmel. 


1   KINGS  XVIII. 


Elijah,  by  Prayer,  Obtains  Bain. 


the  banks  of  the  rivulets,  grass,  tender  shoots  of  grass, 
might  naturally  be  expected  ;  but  the  water  being  dried 
up,  tlie  verdure  would  disappear.  In  the  pastoral  dis- 
tricts of  the  East  it  would  be  reckoned  a  most  suitable 
occupation  still  for  a  king  or  chief  to  go  at  the  head  of 
Kuch  an  expedition.  Ranging  over  a  large  tract  of  coun- 
try, Ahab  had  gone  through  one  district,  Obadiah  through 
another.  3.  Obadiah  feared  tUe  Lord  greatly— Although 
he  did  not  follow  the  course  taken  by  the  Levitcs  and  the 
majority  of  pious  Israelites  at  that  time  of  emigration 
into  Judah  (2  Chronicles  11. 13-16),  he  was  a  secret  and  sin- 
cere worshipper.  He  probably  considered  the  violent 
character  of  the  government,  and  his  power  of  doing  some 
good  to  the  persecuted  people  of  God  as  a  sufficient  excuse 
for  his  not  going  to  worship  in  Jerusalem.  4.  an  hun- 
dred prophets— Not  men  endowed  with  the  extraordi- 
nary gifts  of  the  prophetic  office,  but  who  were  devoted 
to  the  service  of  God,  preaching,  praying,  praising,  &c. 
(1  Samuel  10.  10-12).  fed  them  ^vith  bread  and  -water— 
These  articles  are  often  used  to  include  sustenance  of  any 
kind.  As  this  succour  must  have  been  given  them  at  the 
hazard,  not  only  of  his  place,  but  his  life,  it  was  a  strong 
proof  of  his  attachment  to  the  true  religion.  7-16.  as 
Obadiali  ^va«  In  the  way  .. .  .  Slijali  met  him— Deem- 
ing it  imprudent  to  rusli  without  previous  intimation 
into  Ahab's  presence,  the  prophet  solicited  Obadiah  to 
announce  his  return  to  Ahab.  The  commission,  with  a 
delicate  allusion  to  the  perils  he  had  alreadj'  encountered 
in  securing  others  of  God's  servants,  was,  in  very  touch- 
ing terms,  declined,  as  unkind  and  peculiarly  hazardous. 
But  Elijah  having  dispelled  all  the  apprehensions  enter- 
tained about  the  Spirit's  carrying  him  away,  Obadiah 
undertook  to  convey  the  prophet's  message  to  Ahab,  and 
solicit  an  interview.  But  Ahab,  bent  on  revenge,  or  im- 
patient for  the  appearance  of  rain,  went  himself  to  meet 
Elijah.  17, 18.  Art  thou  he  that  troxiblcth  Israel — A 
violent  altercation  took  plac^.  Ahab  thought  to  awe  him 
into  suljmission,  but  the  prophet  boldly  and  undisguis- 
edly  told  the  king  that  the  national  calamity  was  trace- 
al)le  chiefly  to  his  own  and  his  family's  patronage  and 
practice  of  idolatry.  But,  while  rebuking  the  sins,  Eli- 
jah paid  all  due  respect  to  tlie  high  rank  of  the  offender, 
and  urged  the  king  to  convene,  by  virtue  of  his  royal 
mandate,  a  public  assembly,  in  whose  presence  it  might 
be  solera^nly  decided  which  was  the  troubler  of  Israel. 
The  appeal  could  not  well  be  resisted,  and  Ahab,  from 
whatever  motives,  consented  to  the  proposal.  God  di- 
rected and  overruled  tlie  issue.  19.  Ahab  gathered  the 
prophets  of  Baal .  .  .  the  prophets  of  tlie  groves — From 
the  sequel  it  appears  that  tlie  former  only  came.  Tlie 
latter,  anticipating  some  evil,  evaded  the  king's  com- 
mand, they  did  eat  at  J^ezebel's  table — i.  c,  not  at  the 
royal  table  where  herself  dined,  but  were  maintained 
from  her  kitchen  establishment  (see  on  1  Samuel  20.  24 ; 
eh.  4.  22).  They  were  the  priests  of  Astartc,  the  Zidonian 
goddess.  30.  Mount  Carmel— Is  a  bold,  bluff  promon- 
tory, wliich  extends  from  the  western  coast  of  Palestine, 
at  the  bay  of  Acre,  for  many  miles  eastward,  to  the  cen- 
tral hills  of  Samaria.  It  is  a  long  range,  presenting  many 
summits,  and  intersected  by  a  number  of  small  ravines. 
The  spot  where  the  contest  took  place  is  situated  at  the 
eastern  extremity,  which  is  also  the  highest  point  of  the 
whole  ridge.  It  is  called  El-Mohhraka,  "  the  Burning," 
or  "the  Burnt  Place."  No  spot  could  have  been  better 
adapted  for  the  thousands  of  Israel  to  have  stood  drawn 
up  on  those  gentle  slopes.  The  rock  shoots  up  in  an 
almost  perpendicular  wall  of  more  than  200  feet  in  height, 
on  the  side  of  the  vale  of  Esdraelon.  This  wall  made  it 
visible  over  the  whole  plain,  and  from  all  the  surround- 
ing heights,  where  gazing  multitudes  would  be  stationed. 
ai-40.  Elijah  said  to  tlie  people,  How  long  halt  ye  1— 
They  had  long  been  attempting  to  conjoin  the  service  of 
God  with  that  of  Baal.  It  was  an  impracticable  union; 
and  the  people  were  so  struck  with  a  sense  of  their  own 
folly,  or  dread  of  the  king's  displeasure,  that  they  "an- 
6-vered  not  a  word."  Elijah  proposed  to  decide  for  them 
the  controversy  between  Gotl  and  Baal  by  an  appeal, 
not  to  tlie  authority  of  tlie  law,  for  that  would  have  no 
226 


weight,  but  by  a  visible  token  from  Heaven.  As  fire  was 
the  element  over  which  Baal  was  supposed  to  preside,  he 
proposed  that  two  bullocks  should  be  slain,  and  placed 
on  separate  altars  of  wood,  the  one  for  Baal,  and  the 
other  for  God,  and  on  whichever  the  fire  should  descend 
to  consume  it,  the  event  should  determine  the  true  God, 
whom  it  was  their  duty  to  serve.  Tlie  proposal,  appear- 
ing everj"-  way  reasonable,  was  received  by  the  people 
with  unanimous  approval.  The  priests  of  Baal  com- 
menced the  ceremony  by  calling  on  their  god.  In  vain 
did  they  continue  invoking  their  senseless  deity  from 
morning  till  noon,  and  from  noon  till  evening,  uttering 
the  most  piercing  cries,  using  the  most  frantic  gesticula- 
tions, and  mingling  their  blood  with  the  sacrifice-no  re- 
sponse was  heard— no  fire  descended.  Elijah  exposed 
their  folly  and  imposture  with  the  severest  irony;  and, 
as  the  day  was  far  advanced,  commenced  his  operations. 
Inviting  the  people  to  approach  and  see  the  entire  pro- 
ceeding, he  first  repaired  an  old  altar  of  God,  which  Jeze- 
bel had  demolished— then,  having  arranged  the  cut  pieces 
of  the  bullock,  he  caused  four  barrels  or  jars  of  water  to 
be  dashed  all  over  the  altar  and  round  in  the  trench. 
Once,  twice,  a  third  time  this  precaution  was  taken,  and 
then,  when  he  had  offered  an  earnest  prayer,  the  miracu- 
lous fire  descended  (Leviticus  9.24;  Judges  6.21;  13.20; 
1  Chronicles  21.  26;  2  Chronicles  7. 1),  and  consumed  not 
only  the  sacrifice,  but  the  very  stones  of  the  altar.  The 
impression  on  the  minds  of  the  people  was  that  of  admir- 
ation mingled  with  awe;  and  with  oneyoice  they  acknow- 
ledged the  supremacy  of  Jehovah  as  the  true  God.  Taking 
advantage  of  their  excited  feelings,  Elijah  called  on  them 
to  seize  the  priestly  impostors,  and  by  their  blood  fill 
the  channel  of  the  river  (Kishon),  which,  in  consequence 
of  their  idolatries,  the  drought  had  dried  up — a  direction, 
which,  severe  and  relentless  as  it  seems,  it  was  his  duty 
as  God's  minister  to  give  (Deuteronomy  15.  5;  18.  20).  The 
natural  features  of  the  mount  exactly  correspond  with 
the  details  of  this  narrative.  The  conspicuous  summit, 
1635  feet  above  the  sea,  on  which  the  altars  were  placed, 
presents  an  esplanade  spacious  enough  for  the  king  and 
the  priests  of  Baal  to  stand  on  the  one  side,  and  Eli- 
jah on  the  other.  It  is  a  rocky  soil,  on  which  there  is 
abundance  of  loose  stones,  to  furnish  the  twelve  stones  of 
■which  the  altar  was  built — a  bed  of  thick  earth,  in  which 
a  trench  could  be  dug;  and  yet  the  earth  not  so  loose  that 
the  water  poured  into  it  would  be  absorbed;  250  feet  be- 
neath the  altar  plateau,  there  is  a  perennial  fountain, 
which,  being  close  to  the  altar  of  the  Lord,  might  not 
have  beeu  accessible  to  the  people,  and  whence,  there- 
fore, even  in  that  season  of  severe  drought,  Elijah  could 
procure  those  copious  supplies  of  water  which  he  poured 
over  the  altar.  The  distance  between  tliis  spring  and  the 
site  of  the  altar  is  so  short,  as  to  make  it  perfectly  possible 
to  go  thrice  thither  and  back  again,  whereas  it  must  have 
been  impossible  once  in  an  afternoon  to  fetch  water  from 
the  sea.  [Van  de  Velde.]  The  summit  is  1000  feet  above 
the  Kishon,  which  nowhere  runs  from  the  sea  so  close  to 
the  base  of  the  mount  as  just  beneath  El-Mohhraka;  so 
that  the  priests  of  Baal  could,  in  a  few  minutes,  be  taken 
down  "  to  the  brook  (torrent),  and  slain  there." 

41-46.  Elijah,  by  Prayer,  Obtains  Rain.  41.  Ahab 
went  up  to  eat  and  drink- Ahab,  kept  in  painful  excite- 
ment by  the  agonizing  scene,  had  eaten  nothing  all  the 
day.  He  was  recommended  to  refresh  himself  without  a 
moment's  del.ay;  and,  while  the  king  was  thus  occupied, 
the  prophet,  far  from  taking  rest,  was  absorbed  in  prayer 
for  the  fulfilment  of  the  promise  (v.  1).  put  his  face  be- 
t-*veen  his  Unees— A  posture  of  earnest  supplication  still 
used.  43.  Go  up  no-«v,  look  to^vard  the  sea— From  the 
place  of  worship  there  is  a  small  eminence,  which,  on  the 
west  and  north-west  side,  intercepts  the  view  of  the  sea 
[Stanley,  Xa's  de  Velde.]  It  can  be  ascended  in  a  few 
minutes,  and  presents  a  wide  prospect  of  the  Mediterra- 
nean. Six  times  the  servant  went  up,  but  the  sky  wass 
clear— the  sea  tranquil.  On  the  seventh  he  described  the 
sign  of  approaching  rain.  44.  Behold,  there  ariscth  a 
little  cloud  out  of  the  sea,  like  a  man's  hand— The 
clearness  of  the  sky  renders  the  smallest  speck  distinctly 


Elijah  Flees  to  Beer-shdta. 


1   KINGS  XIX,  XX. 


Ben-hadad  Besieges  Samoria 


visible;  aud  this  is  in  Palestine  the  uniform  prccuisor  of 
rain.  It  rises  higher  and  liigher,  and  becomes  larger  and 
larger  with  astonishing  celerity,  till  the  whole  lieaven  is 
black,  and  the  cloud  bui'sts  in  a  deluge  of  rani.  Prepare 
tli>~  cliariot,  aud  get  tlice  down,  tliat  tlie  raiit  stop  tliee 
not — Either  by  the  river  Kishon  being  suddenly  so  swol- 
len as  to  be  impassable,  or  from  tlie  deep  layer  of  dust  in 
the  arid  plain  being  turned  into  thivk  mud,  soas  to  impede 
the  wheels.  45.  Alial>  rode,  and  -went  to  Jezreel — Now 
Zerin,  a  distance  .of  about  ten  miles.  This  race  was  per- 
formed in  the  midst  of  a  tempest  of  rain.  But  all  rejoiced 
at  it,  as  diffusing  a  sudden  refreshment  over  all  the  land 
of  Jezreel.  46.  Elljali  girded  up  liis  loins,  and  ran  tie- 
fore  Alialt — It  was  anciently,  and  still  is,  in  some  coun- 
tries of  the  East,  customary  for  kings  and  nobles  to  have 
runners  before  their  chariots,  wlio  are  tightly  girt  for 
the  purpose.  The  pi-ophet,  like  the  Bedouins  of  his  native 
'Gilead,  had  been  trained  to  run ;  and,  as  the  hand  of  the 
Lord  was  with  him,  he  continued  with  unabated  agility 
and  strength.  It  was,  in  the  circumstances,  a  most  proper 
service  for  Elijah  to  render.  It  tended  to  strengthen  tlie 
favourable  impression  made  on  the  heart  of  Ahab,  and 
furnished  an  answer  to  the  cavils  of  Jezebel;  for  it 
showed  that  he  who  was  so  zealous  in  tlie  service  of  God, 
was,  at  the  same  time,  devotedly  loyal  to  his  king.  The 
result  of  this  solemn  and  decisive  contest  was  a  heavy 
blow  and  great  discouragement  to  the  cause  of  idolatry. 
But  subsequent  events  seem  to  prove  that  the  impres- 
sions, though  deep,  were  but  partial  and  temporary. 

CHAPTER   XIX. 

Ver.  1-3.  Elijah  Flees  to  Beer-sheba.  3.  l\e  arose 
and  went  for  liis  life — He  entered  Jezreel  full  of  hope. 
But  a  message  from  the  incensed  and  hard-hearted  queen, 
vowing  speedy  vengeance  for  her  slaughtered  priests,  dis- 
pelled all  his  bright  visions  of  the  future.  It  is  probable, 
however,  that  in  the  present  temper  of  the  people,  even 
she  could  not  have  dared  to  lay  violent  hands  on  the 
Lord's  servant,  and  purposely  threatened  him  because 
she  could  do  no  more.  The  threat  produced  tHe  intended 
effect,  for  his  faith  suddenly  failed  liiin.  He  fled  out  of 
the  kingdom  into  the  southernmost  part  of  the  territories 
in  Judah;  nor  did  he  deem  himself  safe  even  there,  but, 
dismissing  his  servant,  he  resolved  to  seek  refuge  among 
the  mountain  recesses  of  Sinai,  and  there  longed  for  death 
(James  5. 17).  This  sudden  and  extraordinary  depression 
of  mind  arose  from  too  great  confidence  inspired  hy  the 
mii-acles  wrought  at  Carmel,  and  by  the  disposition  the 
people  evinced  there.  Had  he  remained  steadfast  and 
immovable,  the  impression  on  the  mind  of  Ahab  and 
the  people  generally  might  have  been  followed  by  good 
results.  But  he  had  been  exalted  above  measure  (2  Co- 
rinthians 12.7-9),  and  being  left  to  himself,  the  great 
prophet.  Instead  of  shov.-ing  the  indomitable  spirit  of  a 
martyr,  fled  from  his  post  of  dutJ^ 

4-18.  HeisComfoutedby  AN  Angel.  4. -^ventaday's 
Journey  into  tlie  wilderness— On  the  way  from  *Beer- 
sheba  to  Horeb— a  wide  expanse  of  sand-hills,  covered 
with  the  retem  (not  juniper,  but  broom  shrubs),  whose 
tall  and  spreading  branches,  with  their  white  leaves, 
afford  a  very  cheering  and  refreshing  shade.  His  gracious 
God  did  not  lose  sight  of  his  fugitive  servant,  but  watched 
over  him,  and,  miraculously  ministering  to  his  wants, 
enabled  him,  in  a  better  but  not  wholly  right  frame  of 
mind,  by  virtue  of  that  supernatural  supply,  to  complete 
his  contemplated  journey.  In  the  solitude  of  Sinai,  God 
appeared  to  Instruct  him.  What  docst  thou  here,  EliJ.ah? 
was  a  searching  question  addressed  to  one  who  had  been 
called  to  so  arduous  and  urgent  a  mission  as  his.  By  an 
awful  exhibition  of  Divine  power,  he  was  made  aware  of 
the  Divine  speaker  who  addressed  hin\;  his  attention 
was  arrested,  his  petulance  was  silenced,  his  heart  was 
touched,  and  he  was  bid  without  delay  return  to  the  land 
of  Israel,  and  prosecute  the  Lord's  work  there.  To  con- 
vince him  that  an  idolatrous  nation  will  not  be  unpun- 
liihed,  He  commissions  him  to  anoint  three  persons 
Who  were  destined  In  Providence  to  avenge  God's  contro- 


versy with  the  people  of  Israel.  Anointing  is  used  synony- 
mously with  appointment  (Judges  9.8),  and  is  applied  to 
all  named,  although  Jehu  alone  had  the  consecrated  oil 
poured  over  his  head.  They  were  all  three  destined  to  be 
eminent  instruments  in  achieving  the  destruction  of 
idolaters,  though  in  different  ways.  But  of  the  three 
commissions,  Elijah  personally  executed  only  one,  viz., 
the  call  of  Elisha  to  be  his  assistant  and  successor,  and  by 
him  the  other  two  were  accomplished.  (2  Kings  8.7-13; 
9. 1-10.)  Having  thus  satisfied  the  fiery  zeal  of  the  erring 
but  sincere  and  pious  prophet,  the  Lord  proceeded  to  cor- 
rect the  erroneous  impression  under  which  Elijah  had 
been  labouring,  of  his  being  the  sole  adherent  of  the  true 
religion  in  the  land;  for  God,  who  seeth  in  secret,  and 
knew  all  that  were  his,  knew  that  there  were  7000  persons 
who  had  not  done  homage  {lit.,  kissed  the  hand)  to  Baal. 
16.  Abel-nieliolali— j.  e.,  the  meadow  of  dancing,  in  the 
valley  of  the  Jordan. 

19-21.  Elisua  follows  Elij.\h.  19.  Elisha  the  8on 
of  Shaphat— Most  probably  he  belonged  to  a  family  dis- 
tinguished for  piety,  and  for  their  opposition  to  the  pi-e- 
vailing  calf-worship,  ploughing  with  twelve  yoke  of 
oxen— Indicating  that  he  was  a  man  of  substance.  Eli- 
jah cast  his  mantle  upon  him — This  was  an  investiture 
with  the  prophetic  oflice.  It  is  in  this  way  that  the  Brah- 
mins, the  Persian  Sooffecs,  and  other  priestly  or  sacred 
characters  in  the  East  are  appointed— a  mantle  being,  by 
some  eminent  priest,  thrown  across  their  shoulders^ 
Elisha  had  probably  been  educated  in  the  schools  of  the 
prophets.  30.  tvhat  have  I  done  to  thee  I— j.  e..  Go,  but 
keep  in  mind  the  solemn  ceremony  I  have  Just  performed 
on  thee.  It  is  not  I,  but  God,  Avho  calls  thee.  Do  not 
allow  any  earthly  affection  to  detain  j-ou  from  obeying 
his  call.  21.  took  a  yoke  of  oxen— Having  hastily  pre- 
pared (2  Samuel  24.  22)  a  farewell  entertainment  to  his 
family  and  friends,  he  left  his  native  place  and  attached 
himself  to  Elijah  as  his  minister. 

CHAPTER    XX. 

Ver.  1-12.  Eek-iiadad  Besieges  Sajiaiua.  1.  Ben-hre- 
dad  the  king  of  Syria— This  monarch  was  the  son  of  thn  I 
Ben-hadad  who,  in  the  reign  of  Baaslia,  made  a  raid  on 
the  northern  towns  of  Galilee  (ch.  15.  20).  The  thirty-two 
kings  that  were  confederate  with  him  were  probably 
tributary  princes.  The  ancient  kings  of  Syria  and  Pha>- 
nicia  ruled  only  over  a  single  city,  and  were  independent 
of  each  other,  except  when  one  great  city,  as  Damascus, 
acquired  the  ascendency,  and  even  then  they  were  allied 
only  in  time  of  war.  The  Syrian  army  encamped  at  the 
gates  and  besieged  the  town  of  Samaria.  3.  Tliiis  saith 
Ben-liadad,  Thy  silver  and  thy  gold  is  mine — To  this 
message  sent  him  during  the  siege,  Aliab  returned  a  tame 
and  submissive  answer,  probably  thinking  it  meant  no 
more  than  an  exaction  of  tril;ute.  But  the  demand  was 
repeated  with  greater  insolence,  and  yet,  from  the  .abject 
character  of  Ahab,  there  is  reason  to  believe  he  would 
have  yielded  to  this  arrogant  claim  also,  had  not  the  voice 
of  his  subjects  been  raised  against  it.  Ben-hadad's  object 
in  these  and  other  boastful  menaces  was  to  intimidate 
Ahab.  But  the  weak  sovereign  began  to  show  a  little 
more  spirit,  as  appears  in  his  abandoning  "my  lord  the 
king,"  for  the  single  "  tell  him,"  aud  giving  him  a  dry  but 
sarcastic  hint  to  glory  no  more  till  the  victory  is  won. 
Kindling  Into  a  rage  at  the  cool  defiance,  Ben-hadad 
gave  orders  for  the  immediate  sack  of  the  city.  1'^.  as 
he  was  drinking,  he  and  the  kings  In  the  pa^-illons — 
booths  made  of  branches  of  trees  and  bnishwoo<l ;  which 
were  reared  for  kings  in  the  camp,  as  they  still  are  for 
Turkish  pashas  or  agas  in  their  expeditious.  [Keil.]  set 
yourselves  in  array— Invest  the  city. 

13-20.  The  Syrians  are  Slain.  13.  hehold,  ther« 
came  a  prophet  unto  Ahob— Though  the  king  and  peo- 
ple of  Israel  had  highly  oifcnded  Him,  God  had  not  ut- 
terly cast  them  off.  He  still  cherished  designs  of  mercy 
towards  them,  and  here,  though  unasked,  gave  them  a 
signal  proof  of  Ills  interest  In  them,  by  a  prophet's  ani- 
mating announcement  that  the  Lord  would  that  day  de- 

227 


The  Syrians  are  Slain. 


1  KINGS  XXI. 


Ahab  Desii'es  J^abolh's  Vineyard. 


liver  the  mighty  hosts  of  the  enemy  into  his  hand  by 
means  of  a  small,  feeble,  inadequate  band.     Conformably 
to  the  prophet's  instructions,  232  young  men  went  boldly 
out  towards  the  camp  of  the  enemy,  while  7000  more,  ap- 
parently volunteers,  followed  at  some  little  distance,  or 
posted  themselves  at  the  gate,  to  be  ready  to  reinforce 
those  in  front  if  occasion  required  it.    Ben-hadad  and  his 
vassals  and  princes  were  already,  at  that  early  hour— 
scarcely  mid-day— deep   in  their  cups,  and  though  in- 
formed of  this  advancing  company,  yet  confiding  in  his 
numbers,  or  it  may  be,  excited  with  wine,  he  ordered  with 
indifference  the  proud  intruders  to  be  taken  alive,  whether 
they  came  with  peaceful  or  hostile  intentions.    It  was 
more  easily  said  than  done ;  the  young  men  smote  right 
and  left,  making  terrible  havoc  among  their  intended 
captors;  and  their  attack,  together  with  the  sight  of  the 
7000,  who  soon  rushed  forward  to  mingle  in  the  fray,  cre- 
ated a  panic  in  the  Syrian  army,  who  immediately  took 
to  flight.    Ben-hadad  himself  escaped  the  pursuit  of  the 
victors  on  a  fleet  horse,  surrounded  by  a  squadron  of 
horse-guards.    This  glorious  victory,  won  so  easily,  and 
with  such  a  paltry  force  opposed  to  overwhelming  num- 
bers, was  granted  that  Ahab  and  his  people  might  know 
(it,  13)  that  God  is  the  Lord.    But  we  do  not  read  of  this 
acknowledgment  being  made,  or  of  any  sacrifices  being 
offered  in    token  of  their  national  gratitude.     33.  tlie 
propliet  came  to  the  king  of  Israel,   and  said  —  The 
same  prophet  who  had  predicted  the  victory,  shortlj'  re- 
appeared, admonishing  the  king  to  take  every  precaution 
against  a  renewal  of  hostilities  on  the  following  cam- 
paign,   at  tlie  return  of  tlie  year— j.  e.,  in  spring,  when, 
on  the  cessation  of  the  rainy  season,  military  campaigns 
(2  Samuel  11. 1),  were  anciently  begun.  It  happened  as  tlie 
prophet  had  forewarned.    Brooding  over  their  late  disas- 
trous defeat,  the  attendants  of  Ben-hadad  ascribed  the 
naisfortune  to  two  causes— the  one  arose  from  the  princi- 
ples of  heathenism  which  led  them  to  consider  the  gods 
of  Israel  as  "gods  of  the  hills;"  whereas  their  power  to 
aid  the  Israelites  would  be  gone  if  the  battle  was  main- 
tained on  the  plains.  The  other  cause  to  which  the  Syrian 
courtiers  traced  their  defeat  at  Samaria,  was  the  presence 
of  the  tributary  kings,  who  had  probably  been  the  first  to 
take  flight;  and  they  recommended  "captains  to  be  put 
in  their  rooms."    Approving  of  these  recommendations, 
Sen-hadad  renewed  his  invasion  of  Israel  the  next  spring 
by  the  siege  of  Aphek  in  the  valley  of  Jezreel  (1  Samuel 
29. 1,  with  28.  4),  not  far  from  Endor.    37.  lllte  two  little 
Hocks  of  kids— Goats  are  never  seen  in  large  flocks,  or 
scattered,  like  sheep ;  and  hence  the  two  small  but  com- 
pact divisions  of  the  Israelite  force  are  compared  to  goats, 
not  sheep.     Humanly  speaking,  that  little  handful  of 
men  must  have  been  overpowered  by  numbers.    But  a 
prophet  was  sent  to  the  small  Israelite  army  to  announce 
the  victory,  in  order  to  convince  the  Syrians  that  the  God 
of  Israel  was  omnipotent  everywhere,  in  the  valley  as 
well  as  on  the  hills.  And,  accordingly,  after  the  two  armies 
had  pitched  opposite  each  other  for  seven  days,  they  came 
to  an  open  battle.    100,000  Syrians  lay  dead  on  the  field, 
while   the  fugitives  took  refuge  in  Aphek,  and  there, 
crowding  on  the  city  walls,  they  endeavoured  to  make  a 
stand  against  their  pursuers ;  but  the  old  walls  giving  way 
under  the  incumbent  weight,  fell  and  buried  27,0<)0  in  the 
ruins.    Ben-hadad  succeeded  in  extricating  himself,  and, 
with  his  attendants,  sought  concealment  in  the  city,  flee- 
ing from,  chamber  to  chamber;  or,  as  some  think  it,  an 
inner  chamber,  i.  e.,  a  harem;  but  seeing  no  ultimate 
means  of  escape,  he  was  advised  to  throw  himself  on  the 
tender  mercies  of  the  Israelitish  monarch.   33.  put  ropes 
on  their  lieads- Captives  were  dragged  by  ropes  round 
their  necks  in  companies,  as  is  depicted  on  the  monu- 
ments of  Egypt.    Their  voluntary  attitude  and  language 
of  submission  flattered  the  pride  of  Ahab,  who,  little  con- 
cerned about  the  dishonour  done  to  the  God  of  Israel  by 
the  Syrian  king,  and  thinking  of  nothing  but  victory, 
paraded  his  clemency,  called  the  vanquished  king  "  his 
brother,"  invited  him  to  sit  in  the  royal  chariot,  and  dis- 
missed him  with  a  covenant  of  peace.    34.  streets  for 
tliee  in  Dainascna— Implying  that  a  quarter  of  that  city 
228 


was  to  be  assigned  to  Jews,  with  the  free  exercise  of  their 
religion  and  laws,  under  a  judge  of  their  own.  This  mis- 
placed kindness  to  a  proud  and  impious  idolater,  so  un- 
becoming a  theocratic  monarch,  exposed  Ahab  to  the 
same  censure  and  fate  as  Saul  (1  Samuel  15. 9,  &c.).  It  was 
In  opposition  to  God's  purpose  in  giving  him  the  victory. 
3.5-42.  A  Prophet  Repkoves  Him.  35.  Smite  me— This 
prophet  is  supposed  (v.  8)  to  have  been  Micaiah.  The  re- 
fusal of  his  neighbour  to  smite  the  prophet  was  mani- 
festly wrong,  as  it  was  a  withholding  of  necessary  aid  to 
a  prophet  in  the  discharge  of  a  duty  to  which  he  had  been 
called  by  God,  and  it  was  severely  punished,  as  a  beacon 
to  warn  others  (see  on  ch.  13. 2-24).  The  prophet  found  a 
willing  assistant,  and  then,  waiting  for  Ahab,  leads  the 
king  unconsciously,  in  the  parabolic  manner  of  Nathan 
(2  Samuel  12.),  to  pronounce  his  own  doom ;  and  this  con- 
sequent punishment  was  forthwith  announced  by  a 
prophet  (see  on  ch.  21).    39.  a  talent  of  silver- £342. 

CHAPTER    XXI. 

Ver.  1-1.    Naboth  Refuses  Ahab  his  Vineyard.    !• 
N aliotli  tlie  Jezreelite  liad  a  vineyard,  tvliicli  was  in 

Jezreel— Ahab  was  desirous,  from  its  contiguity  to  the 
palace,  to  possess  it  for  a  vegetable  garden.  He  proposed 
to  Naboth  to  give  him  a  better  in  exchange,  or  to  obtain 
it  by  purchase;  but  the  owner  declined  to  part  with  it; 
and  in  persisting  in  his  refusal,  Naboth  was  not  actuated 
by  any  feelings  of  disloj'alty  or  disrespect  to  the  king,  but 
solely  from  a  conscientious  regard  to  the  Divine  law, 
which,  for  important  reasons,  had  prohibited  the  sale  of  a 
paternal  inheritance;  or  if,  through  extreme  poverty  or 
debt,  an  assignation  of  it  to  another  was  unavoidable,  the 
conveyance  was  made  on  the  condition  of  its  being  re- 
deemable at  any  time ;  at  all  events,  of  its  reverting  at  the 
jubilee  to  the  owner.  In  short,  it  could  not  be  alienated 
from  tlie  family,  and  it  was  on  this  ground  that  Naboth  (v. 
3)  i-efused  to  comply  with  the  king's  demand.  It  was  not, 
therefore,  any  rudeness  or  disrespect  that  made  Ahab 
heavy  and  displeased,  but  his  sulky  and  pettish  demean- 
our betrays  a  spirit  of  selfishness  that  could  not  brook  to 
be  disappointed  of  a  favourite  object,  and  that  would 
have  pushed  him  into  lawless  tyranny  had  he  possessed 
any  natural  force  of  character.  4.  turned  a-way  liis  face 
— Either  to  conceal  from  his  attendants  the  vexation  of 
spirit  he  felt,  or,  by  the  affectation  of  great  sorrow,  rouse 
them  to  devise  some  means  of  gratifying  his  M'ishes. 

5-lG.  Jezebel  Causes  Naboth  to  be  Stoked.  7.  Arise, 
and  eat  bread,  and  let  tixine  Iieart  be  merry :  I  will 
give  tJiee  tJie  vineyard — No  sooner  does  Jezebel  learn  the 
cause  of  her  husband's  distress,  than,  after  upbraiding 
him  for  his  pusillanimity,  and  bidding  him  act  f)s  a  king, 
she  tells  him  to  trouble  himself  no  more  about  such  a 
trifle;  she  would  guarantee  the  possession  of  tlie  vine- 
yard. Dost  tliou  no'iv  govern  tlie  kingdom  of  Israel  1 — 
This  is  not  so  niucli  a  question  as  an  exclamation— a  sar- 
castic taunt;  "  a  pretty  king  thou  art !  Canst  thou  use  thy 
power  and  take  what  thy  heart  is  set  upon?"  8.  So  slie 
■wrote  letters  in  Aliab's  name,  and  sealed  them  witli 
liis  seal — The  seal-ring  contained  the  name  of  the  king, 
and  gave  validity  to  the  documents  towhichitwasaflfixed 
(Esther  8.  S;  Daniel  (5. 17).  By  allowing  her  the  use  of  hia 
signet-ring,  Ahab  passively  consented  to  Jezebel's  pro- 
ceeding. Being  written  in  the  king's  name,  it  had  the 
character  of  a  royal  mandate,  sent  tlie  lettei-s  to  tlie 
elders  and  nobles  tliat  ■were  in  liis  city — They  were  the 
civic  authorities  of  Jezreel,  and  would,  in  all  likelihood, 
be  the  creaturesandflt  tools  of  Jezebel.  It  is  evident  that, 
though  Ahab  had  recently  been  in  Jezi-eel,  when  he  made 
the  offer  to  Naboth,  both  he  and  Jezebel  were  now  in  Sa- 
maria (ch.  20.  43).  9.  Proclaim  a  fast,  &c.— Those  obse- 
quious and  unprincipled  magistrates  did  according  to 
orders.  Pretending  that  a  heavy  guilt  lay  on  one,  or  some 
unknown  party,  who  was  charged  with  blaspheming  God 
and  the  king,  and  that  Ahab  was  threatening  vengeance 
on  the  whole  city  unless  the  culprit  were  discovered  and 
punished,  they  assembled  the  people  to  observe  a  solemn 
fast.    Fasts  were  commanded  on  extraordinary  occasioub 


f 


Judginenls  Denounced  by  Elijah. 


1  KINGS  XXTI. 


Ahah  Slain  at  Lamolh-gilead. 


affect4ug  the  public  interests  of  the  state  (2  Chronicles  20. 
8;  Ezra  8.  21 ;  Joel  1.  H;  2. 15;  Jonah  3.5).  The  wicked  au- 
thorities of  Jezreel,  bj'  proclaiming  the  fast,  wished  to 
give  an  external  appearance  of  justice  to  their  proceed- 
ings, and  convey  an  impression  among  the  people  that 
Naboth's  crime  amounted  to  treason  against  tlie  king's 
life,  set  IValiotK  on  lilgU— During  a  trial  tlie  panel,  or 
accused  person,  was  placed  on  a  high  seat,  in  the  presence 
of  all  the  court;  but  as  the  guilty  person  was  supposed  to 
be  unknown,  the  setting  of  Naboth  on  high  among  the 
people  must  have  been  owing  to  his  being  among  the  dis- 
tinguished men  of  tlie  place.  13.  tliere  came  In  t%vo 
men— worthless  fellows  who  had  been  bribed  to  swear  a 
falsehood.  The  law  required  two  witnesses  in  capital 
otrences  (Deuteronomy  17.  C;  19.15;  Numbers  55.30;  Mat- 
thew 26.  60).  Cursing  God  and  cursing  the  king  are  men- 
tioned In  the  law  (Exodus  22.  28)  as  offences  closely  con- 
nected, the  king  of  Israel  being  the  earthly  representa- 
tive of  God  in  his  kingdom,  tiiey  carried  liiiii  out  of 
tUe  city  and  stoned  liim— Tlie  law,  which  forbade  curs- 
ing the  rulers  of  the  people,  does  not  specify  the  penalty 
for  this  offence;  but  either  usage  had  sanctioned  or 
the  authorities  of  Jezreel  had  originated  stoning  as  the 
proper  punishment.  It  was  alwaj's  inflicted  out  of  the 
city  (Acts  7.58).  14-16.  Jezebel  said  to  Alial>,  Arise, 
take  possession — Naboth's  execution  having  been  an- 
nounced, and  his  family  being  involved  in  the  same  fatal 
sentence  (2  Kings  9.26),  his  property  became  forfeited  to 
the  crown,  not  by  law,  but  traditionary  usage  (see  on  2 
Samuel  16.  4).  AUab  rose  to  go  doivu — From  Samaria  to 
Jezreel. 

17-29.  Elijah  Denounces  Judgments  against  Ahab 
AND  J  EZEBEIi.  17-19.  Hast  tlion  killed,  and  also  taken 
possession  1 — "While  Ahab  was  in  the  act  of  surveying  his 
ill-gotten  possession,  Elijah,  by  Divine  commission,  stood 
before  hinr.  The  appearance  of  the  prophet,  at  such  a 
time,  was  ominous  of  evil,  but  his  language  was  much 
more  so  (cf.  Ezekiel  45.8;  46. 16-18).  Instead  of  shrinking 
with  horror  from  the  atrocious  crime,  Ahab  eagerly  has- 
tened to  his  newly-acquired  property,  in  tlic  place  ^vliere 
dogs  licked,  &c.— A  righteous  retribution  of  Providence. 
The  prediction  was  accomplished,  not  in  Jezreel,  but  in 
Samaria;  and  not  on  Ahab  personally, in  consequence  of 
his  repentance  (v.  29),  but  on  his  son  (2  Kings  9.25).  The 
words  "in  the  place  where"  might  be  rendered  "in  like 
manner  as."  20.  tliou  Iiast  sold  tliyself  to -tvork  evil — 
i.  e.,  allowed  sin  to  acquire  the  unchecked  and  habitual 
mastery  over  thee  (2  Kings  17. 17;  Romans  7. 11).  31,  32.  I 
'»vlll  make  tliiue  House,  Ac— (see  oncl).  15.  29;  16.3-12.) 
Jeze'oel,  though  included  among  the  members  of  Ahab's 
house,  has  her  ignominious  fate  expressly  foretold  (sec  on 
2  Kings  9.  30).  27-29.  Aliab  rent  Uls  clotlies,  and  put 
gackclotli  upon  Iiis  flesli,  and  fasted,  and  lay  iii  sack- 
clotli,  and  tvent  softly — He  was  not  obdurate,  like  Jeze- 
bel. This  terrible  announcement  made  a  deep  impression 
on  the  king's  heart,  and  led,  for  a  while,  to  sincere  repent- 
ance. Going  softly,  i.  e.,  barefoot,  and  with  a  pensive 
manner,  within  doors.  He  manifested  all  the  external 
signs,  conventional  and  natural,  of  the  deepest  sorrow. 
He  was  wretched,  and  so  great  Is  the  mercy  of  God,  that, 
in  consequence  of  his  humiliation,  the  threatened  pun- 
ishment was  deferred, 

CHAPTER    XXII. 

Ver.  1-36.  Ahab  Slain  at  Ramoth-gile.^d.  1.  tlicy 
continued  tlirco  years  -witliout  war  bct-vvecik  Syria 
and  Israel — The  disastrous  defeat  of  Ben-hadad  had  so 
destroyed  his  army  and  exhausted  the  resources  of  his 
country,  that,  however  willing,  he  was  unable  to  recom- 
mence active  hostilities  against  Israel.  But  that  his  he- 
reditary enmity  remained  unsubdued,  was  manifest  by  his 
breach  of  faith  concerning  the  treaty  by  which  he  had  en- 
gaged to  restore  all  the  cities  which  his  father  had  seized 
(ch.  20. 34).  2.  Jekosliaphat  tke  king  of  Judak  came 
dovm  to  the  king  of  Israel — It  was  singular  that  a 
friendly  league  between  the  sovereigns  of  Israel  and  Judah 
■honld,  for  the  first  time,  have  been  formed  by  prluces  of 


such  opposite  characters— the  one  pious,  tlie  other  wicked. 
Neither  this  league  nor  the  mtitrimonial  alliance  by  whicU 
the  union  of  the  royal  familios  was  more  closely  cemented, 
met  the  Lord's  approval  (2  Chronicles  19. 2).  It  led,  how- 
ever, to  a  visit  by  Jchoshaphat, whose  reception  in  Samaria 
was  distinguished  by  the  most  lavish  hospitality  (2Chron- 
iclcs  18.2).  The  opportunity  of  this  visit  was  taken  ad- 
vantage of,  to  push  an  object  on  which  Ahab's  heart  was 
much  set.  3.  Know  >e tliat Ramotli  in Gilead is  ours— 
A  Levitlcal  and  free  town  on  the  north  border  of  Gad 
(Deuteronomy  4.43;  Joshua  21.  aS),  on  the  site  of  the  pres- 
ent Salt  Lake,  in  the  province  of  Belka.  It  lay  within 
the  territories  of  the  Israelitish  monarch,  and  was  un- 
justly alienated;  but  whether  it  was  one  of  the  cities 
usurped  by  the  first  Ben-hadad,  which  his  son  had  prom- 
ised to  restore,  or  was  retained  for  some  other  reasons, 
tlie  sacred  historian  has  not  mentioned.  In  the  expedi- 
tion which  Ahab  meditated  for  the  recovery  of  this  town, 
the  aid  of  Jehoshaphat  was  asked  and  promised  (see  on 
2  Chronicles  18.3).  Previous  to  declaring  hostilities,  it 
was  customary  to  consult  tlie  prophets  (see  on  1  Samuel 
2S.);  and  Jehoshaphat  having  expi-essed  a  strong  desire 
to  know  the  Lord's  will  concerning  this  war,  Ahab  as- 
sembled four  hundred  of  his  prophets.  These  could  not 
be  either  the  proplicts  of  Baal  nor  of  Ashteroth  (ch.  18. 19), 
but  seem  (v.  12)  to  have  been  false  prophets,  who  con- 
formed tT)  the  symbolic  calf- worship  of  Jehovah.  Being 
the  creatures  of  Ahab,  they  unanimously  predicted  a 
prosperous  issue  to  the  war.  But  dissatisfied  with  them, 
Jehoshaphat  inquired  if  there  was  any  true  prophet  of 
the  Lord.  Ahab  agreed,  witli  great  reluctance,  to  allow 
!BIicaiah  to  be  summoned.  He  was  the  only  true  prophet 
then  to  be  found  residing  in  Samaria,  and  he  had  to  be 
brought  out  of  prison  {v.  26),  into  which,  according  to 
Josephus,  he  had  been  cast  on  account  of  his  rebuke  to 
Ahab  for  sparing  the  king  of  Syria.  10.  avoid  place — 
lit.,  a  threshing-floor,  formed  at  the  gate  of  Samaria.  11. 
Zedekiali  tSie  son  of  Clienaanali  made  liim  Iiorns  of 
iron— Sm.all  projections,  of  the  size  and  form  of  our  candle 
extinguisliers  (worn  in  many  parts  of  the  East  as  military 
ornaments),  were  worn  by  the  Syrians  of  that  time,  and 
probably  by  the  Israelite  warriors  also.  Zedeklab,  by 
assuming  two  horns,  personated  two  heroes,  and,  pre- 
tending to  be  a  prophet,  wished  in  this  manner  to  repre- 
sent the  kings  of  Isr.ael  and  Judah  in  a  military  triumph. 
It  was  a  symbolic  action,  to  impart  greater  force  to  hia 
language  (see  on  Deuteronomy  33.17);  but  it  was  little 
more  than  a  flourish  with  a  spontoon.  [Calmet's  Fkag- 
MENT.]  14.  what  llie  Iiord  sititli  unto  me,  that  wHl  I 
speak— On  the  way  the  messenger  who  conducted  him 
to  the  royal  presence  informed  him  of  the  tenor  of  the 
prophecies  already  given,  and  recommended  him  to  agree 
with  the  rest,  no  doubt  from  the  kindly  motive  of  seeing 
him  released  from  imprisonment.  But  Mlcalah,  Inflexi- 
bly faithful  to  his  Divine  mission  as  a  prophet,  announced 
his  purpose  to  proclaim  honestly  whatever  God  should 
bid  him.  On  being  asked  by  the  king,  "Shall  I  go  against 
Ramoth-gilead,  or  shall  I  forbear?"  the  prophet  gave 
precisely  tlie  same  answer  as  the  previous  oracles  that 
had  been  consulted;  but  it  must  have  been  given  In  a 
sarcastic  tone  and  in  Ironical  mockery  of  their  way  of 
speaking.  Being  solemnly  urged  to  give  a  serious  and 
truthful  answer,  Mlcalah  then  declared  the  visionary 
scene  the  Spirit  had  revealed  to  him:— "I  saw  all  Israel 
scattered  upon  the  hills  as  sheep  that  have  not  a  shep- 
herd." The  purport  of  this  was,  that  the  army  of  Israel 
would  be  defeated  and  dispersed;  that  Ahab  would  fall 
in  the  battle,  and  the  people  return  without  either  beliiK 
pursued  or  destroyed  by  the  enemy.  18-23.  Did  I  not 
tell  tiiee  that  he  woulfl  propliesy  no  goo<l  concerning 
me,  but  evil  I— .Since  Ahab  was  disposed  to  trace  this 
unwelcome  truth  to  personal  enmity,  Mlcalah  proceeded 
fearlessly  to  tell  the  Incensed  monarch  in  full  detail  what 
had  been  revealed  to  hini.  The  Hebrew  prophets,  bor- 
rowing their  symbolic  pictures  from  earthly  scenes,  de- 
scribed God  In  heaven  as  a  king  in  his  kingdom.  And  as 
earthlj'  princes  do  nothing  of  importance  without  asking 
the  advice  of  their  counsellors.  God  Is  represented  as  con- 

229 


Ahaziah  s  Judgment  by  Elijah. 


2  KINGS  I. 


Elijah  Brings  Fire  from  Heaven. 


Bulting  about  the  fate  of  Ahab.  This  prophetic  language 
must  not  be  interpreted  literally,  and  the  command  must 
be  viewed  as  only  a  permission  to  the  lying  spirit  (Ro- 
mans 11.34).  [Calmet.]  24,  35.  Zedeklali  tlie  son  of 
ClienaanaU  ^went  near,  and  smote  Mlcalali  on  tlie 
cheek— The  Insolence  of  this  man,  the  leader  of  the  false 
prophets,  seems  to  have  been  provoked  by  jealousy  at 
Micaiah's  assumed  monopoly  of  the  spirit  of  inspiration. 
This  mode  of  smiting,  usually  with  a  shoe,  is  both  severe 
and  ignominious.  The  calm  reply  of  the  Lord's  prophet 
consisted  in  announcing  the  fate  of  the  false  prophets 
who  suffered  as  the  advisers  of  the  disastrous  expedition. 
36-38.  Take  Mlcaiah,  .  .  .  Put  tliia  fellow  in  prison— 
Ahab,  under  the  impulse  of  vehement  resentment,  re- 
mands the  prophet  until  his  return.  Ijrcatl  of  affliction, 
■*vater  of  affliction— i.  e.,  the  poorest  prison  fare.  Micaiah 
submitted,  but  reiterated  aloud,  in  the  presence  of  all, 
that  the  issue  of  the  war  would  be  fatal  to  Ahab.  39-38. 
-went  up  to  Ramoth-gllead— The  king  of  Israel,  bent  on 
this  expedition,  marched,  accompanied  by  his  ally,  with 


all  his  forces  to  the  siege;  but  on  approaching  th^sceno 
of  action,  his  courage  failed,  and,  hoping  to  evade  the 
force  of  Micaiah's  prophecy  by  a  secret  stratagem,  he  as- 
sumed the  uniform  of  a  subaltern,  while  he  advised  Je- 
hoshaphat  to  fight  in  liis  royal  attire.  The  Syrian  king, 
with  a  view  either  to  put  the  speediest  end  to  tlie  war,  or 
perhaps  to  wipe  out  the  stain  of  his  own  humiliation 
(ch.  20.31),  had  given  special  instructions  to  his  generals 
to  single  out  Ahab,  and  to  take  or  kill  him,  as  the  authar 
of  the  war.  The  officers  at  first  directed  tlieir  assault  on  • 
Jehoshaphat,  but,  liecoming  aware  of  their  mistake,  de- 
sisted. Ahab  was  wounded  by  a  random  arrow,  whicli, 
being  probably  poisoned,  and  the  state  of  the  weather  in- 
creasing the  virulence  of  the  poison,  he  died  at  sunset. 
Tlie  corpse  was  conveyed  to  Samaria;  and,  as  the  chariot 
which  brought  it  was  being  washed,  in  a  pool  near  the 
city,  from  the  blood  that  had  profusely  oozed  from  the 
wound,  the  dogs,  in  conformity  with  Elijah's  prophecy, 
came  and  licked  it.  Ahab  was  succeeded  by  his  son 
Ahaziah. 


THE 

SECOND    BOOK    OF   THE    KINGS, 

COMMONLY   CALLED 

THE  FOURTH  BOOK  OF  THE  KINGS. 


CHAPTER    I. 

Ver.  1,  MoAB  Rebels.  1.  Then  Moab  rebelled — Sub- 
dued by  David  (2  Samuel  8. 2),  they  had,  in  the  partition 
of  Israel  and  Judah,  fallen  to  the  share  of  the  former 
kingdom.  But  they  took  advantage  of  the  death  of  Ahab 
to  shake  off  the  yoke  (see  on  ch.  3.  6).  The  casualty  that 
befel  Ahaziah  prevented  his  taking  active  measures  for 
suppressing  this  revolt— whicli  was  accomplislied  as  a 
providential  judgment  on  the  house  of  Ahab  for  all  these 
crimes. 

2-8.  Ahaziah's  Judgment  by  Elijah.  3-8.  Aliazlah 
fell  doivn  through  a  lattice  in  his  ui>per  chamher — 
This  lattice  was  either  a  part  of  tlie  wooden  parapet,  or 
fence,  which  surrounds  the  flat  roofs  of  houses,  and  over 
which  the  king  was  carelessly  leaning  when  it  gave 
way;  or  it  might  be  an  opening  like  a  skylight  in  the 
roof  itself,  done  over  with  lattice-work,  which,  being 
slender  or  rotten,  the  king  stepped  on  and  slipped 
through.  This  latter  supposition  is  most  probably  the 
true  one,  as  Ahaziah  did  not  fall  either  into  tlie  street  or 
the  court,  but  "his  upper  chamber."  inquire  of  Baal- 
xehiih— Anxious  to  learn  whether  he  should  recover  from 
the  effects  of  this  severe  fall,  he  sent  to  consult  Baal- 
zebub  — i.  e.,  the  god  of  flies,  who  was  considered  the 
patron  deity  of  medicine.  A  temple  to  that  idol  was 
erected  at  Ekron,  which  was  resorted  to  far  and  wide, 
though  it  afterwards  led  to  the  destruction  of  the  place 
(Zechariah  9.5;  Amos  1.8;  Zephaniah  2. 4).  "After  visit- 
ing Ekron,  'the  god  of  fties'  is  a  name  that  gives  me  no 
surprise.  The  flies  there  swarmed,  in  fact  so  innumer- 
ably, that  I  could  hardly  get  any  food  without  these 
troublesome  insects  getting  into  it."  [Van  de  Velde.] 
3.  the  angel  of  the  Lord— Not  an  angel,  but  tlie  angel, 
who  carried  on  all  coramunicatioiis  between  the  invisible 
God  and  his  chosen  people.  [Hengstenberg.]  This  angel 
commissioned  Elijah  to  meet  tlie  king's  messengers,  to 
stop  them  peremptorily  on  the  idolatrous  errand,  and 
convey  by  them  to  the  king  information  of  his  approach- 
ing death.  This  consultation  of  an  idol,  being  a  breach 
of  the  fundamental  law  of  the  kingdom  (Exodus  20.  S; 
Deuteronomy  5.7),  was  a  dniing  and  deliberate  rejection 
of  the  national  religion.  The  Lord,  in  making  tliis  an- 
nouncement of  his  death,  designed  that  he  should  see  in 
230 


that  event  a  judgment  for  his  idolatry.  3.  Tliou  shalt 
not  come  do^vii  from  that  hed — On  being  taken  up,  he 
had  probably  been  laid  on  the  divan— a  raised  frame, 
about  three  feet  broad,  extended  along  the  sides  of  a 
room,  CO  -^red  witli  cushions  and  mattresses — serving,  in 
short,  or  ""'i'l,  by  day  and  a  bed  by  night^and  ascended 
by  stei*^'^.  ^ /'P^^ah  departed  —  To  his  ordinai-y  abode, 
which  P°*'j'''3n  at  Mount  Carinel  (ch.  2.25;  1  Kings  18. 
42).  5.  -  _  .aessengers  turned  hack— They  did  not  know 
the  st'^'f^ger;  but  his  authoritative  tone,  commanding 
attitude,  and  affecting  message  determined  them  at  once, 
to  return.  8.  an  hairy  ntan- This  was  the  description 
not  of  his  person,  as  in  the  case  of  Esau,  but  of  his  dress, 
whicli  consisted  either  of  un wrought  sheep  or  goat-skins 
(Hebrews  11.37),  or  of  camel's  hair-cloth  —  tlie  coarser 
manufacture  of  this  material — like  the  rough  hair-cloth 
we  use  as  coverings  for  goods.  The  Dervishes  and  Be- 
douins are  attired  in  tliis  wild,  uncouth  mariner,  while 
their  hair  flows  loose  on  the  head,  their  sliaggy  cloak  is 
,  thrown  over  their  shoulders,  and  tied  in  front  on  the 
breast,  naked,  except  at  the  waist,  round  which  is  a  skin 
girdle — a  broad,  rough  Icatliern  belt.  Similar  lo  this  was 
the  girdle  of  the  prophets,  as  in  keeping  witli  their  coarse 
garments  and  their  stern,  uncompromising  office. 

9-16.  Elijah  Bkings  Fire  from  Heaven  on  Aha- 
ziah's Messengers.  9.  Tlien  the  king  sent  unto  hiin 
a  captain  of  fifty— Any  appearance  of  cruelty  tliat  there 
is  in  tlie  fate  of  the  two  captains  and  their  men  will  be 
removed,  on  a  full  considerati9n  of  the  circumstances. 
God  l)eing  the  King  of  Israel,  Ahaziah  was  bound  to  gov- 
ern «/ie  kingdom  according  to  the  Divine  law ;  to  appre- 
hend the  Lord's  prophet,  for  discharging  a  commanded 
duty,  was  that  of  an  impious  and  notorious  rebel.  The 
captains  abetted  the  king  in  his  rebellion;  and  they  ex- 
ceeded their  military  duty  by  contemptuous  insults. 
man  of  God— In  using  this  term,  they  either  spoke  deri- 
sively, believing  him  to  be  no  true  prophet;  or,  if  they  re- 
garded him  as  a  true  prophet,  the  summons  to  him  to  sur- 
render himself  bound  to  the  king  was  a  still  more  fla- 
grant insult;  the  language  of  the  second  captain  being 
worse  than  that  of  the  first.  10.  let  fire  come  do-»vn— 
Rather,  "  fire  shall  come  down."  Not  to  avenge  a  personal 
insult  pf  Elijah,  but  an  insult  upon  God  in  the  person  of 
His  prophet ;  and  the  punishment  was  inflicted,  not  by 


Elijah  Divides  Jordan. 


2  KINGS  II,  III. 


Jehoraviis  Evil  Reign  over  Israd. 


the  prophet,  but  by  the  direct  haud  of  Gotl.  15,  he  arose, 
and  -went  do-»vn  -with  him — A  marvellous  instance  of 
faith  and  obedience.  Though  he  well  knew  how  obnoxious 
his  presence  was  to  the  king,  yet,  on  receiving  God's  com- 
mand, he  goes  unhesitatingly,  and  repeats,  with  his  own 
lips,  the  unwelcome  tidings  conveyed  by  tlie  messengers. 
17, 18.  Ahaziah  Dies,  anb  is  Succeeded  by  Jehoram. 
11.  Jehoram — Tlie  brother  of  Ahaziah  (see  on  ch.  3.  1). 

CHAPTER    II. 

Ver.  I-IO.  Elijah  Divides  Jordan.  1.  -when  the 
Liord  tvould  take  up  Elijah— A  revelation  of  this  event 
had  been  made  to  the  prophet;  but,  unknown  to  liim,  it 
had  also  been  revealed  to  his  disciples,  and  to  Elisha  in 
particular,  who  kept  constantly  beside  him.  Gllgal — 
This  Gilgal  (Jiljil)  was  near  Ebal  and  Gerizim— a  school 
of  the  prophets  was  established  there.  At  Beth-el  there 
was  also  a  school  of  the  prophets,  which  Elijali  had 
founded,  notwithstanding  that  place  was  the  headquar- 
ters of  the  calf- worship,  and  at  Jericho  there  was  another. 
In  travelling  to  these  places,  which  he  had  done  through 
the  impulse  of  the  Spirit  (i;.  2,  4-6),  Elijah  wislied  to  pay  a 
farewell  visit  to  these  several  institutions,  which  lay  on 
his  way  to  the  place  of  ascension;  and,  at  the  same  time, 
from  a  feeling  of  humility  and  modesty,  to  be  in  solitude, 
where  there  would  be  no  eye-witnesses  of  his  glorification. 
All  his  efforts,  however,  to  prevail  on  his  attendant  to  re- 
main behind,  were  fruitless.  Elisha  knew  that  the  time 
was  at  hand,  and  at  every  place  tlie  sons  of  the  prophets 
spoke  to  him  of  the  approaching  removal  of  his  master. 
Their  last  stage  was  at  the  Jordan,  in  going  to  which,  they 
were  followed  at  a  distance  by  fifty  scliolars  of  the 
prophets,  from  Jericho,  who  were  desirous,  in  honour  of 
the  great  occasion,  to  witness  the  miraculous  translation 
of  the  prophet.  The  revelation  of  this  striking  event  to 
so  many  was  a  necessary  part  of  the  dispensation;  for  it 
was  designed  to  be  under  the  law,  like  that  of  Enoch  in 
the  patriarchal  age,  a  visible  proof  of  another  state,  and  a 
type  of  the  resurrection  of  Christ.  3.  take  a-»vay  thy 
master  from  thy  head — An  allusion  to  tlie  custom  of 
scholars  sitting  at  the  feet  of  their  master — the  latter 
being  over  their  heads  (Acts  22.  3).  8.  Klijah  took  liis 
mantle,  ami  -wrapped  it  together,  and  smote  tlie 
•waters — Like  the  rod  of  Moses,  it  had  the  divinely  opera- 
ting power  of  the  Spirit.  9.  Klijah  said  unto  Elisha', 
Ask  Tivhat  I  shall  do  for  thee — Trusting  eitlier  tliat  it 
would  be  in  his  power  to  bequeath  it,  or  tliat  God,  at  his 
entreaty,  would  grant  it.  let  a  double  portion  of  thy 
spirit  be  upon  me — Tliis  request  was  not,  as  is  commonly 
supposed,  for  the  power  of  working  miracles  exceeding 
the  magnitude  and  number  of  his  master's,  nor  does  it 
mean  a  higher  endowment  of  the  proplietic  spirit;  for 
Elisha  was  neither  superior  to,  nor  perliaps  equally  great 
with,  his  predecessor.  But  the  phrase,  "  a  double  por- 
tion," was  applied  to  the  first-born,  and  therefore  Elisha's 
request  was,  simply,  to  be  heir  to  the  prophetic  office  and 
gifts  of  his  master.  10.  thou  hast  asked  a  Itard  thing — 
An  extraordinary  blessing  which  Jcannot,  and  God  ouly, 
can  give.  Nevertlieless  he,  doubtless  by  tlie  secret  direc- 
tions of  the  Spirit,  proposed  to  Elisha  a  sign,  the  observa- 
tion of  wliicli  would  keep  him  in  the  attitude  of  an  anx- 
ious waiter,  as  well  as  suppliant  for  the  favour. 

11-18.  He  is  Taken  up  to  Heaven  in  a  Chariot  of 
Fire.  11.  behold,  there  appeared  a  chariot  of  tire,  and 
liorses  of  fire— Some  bright  eflTulgence,  wliicli,  in  tlie  eyes 
of  the  spectators,  resembled  those  objects,  went  up  by  a 
■whirl^viud — A  tempest  or  storm-wind  accompanied 
witli  vivid  flashes  of  fire,  figuratively  used  for  the  Divine 
judgments  (Isaiah  29.  G).  13.  Elisha  sa^v  it,  and  he 
cried.  My  father — i.  c,  spiritual  fatlier,  as  the  pupils  of 
tlie  prophets  are  called  their  sons,  the  cliariot  of  Israel, 
and  the  horsemen  tl»ercof— t.  e.,  that  as  earthly  king- 
doms are  dependent  for  their  defence  and  glory  upon  war- 
like preparations,  there  a  single  prophet  had  done  more 
for  the  preservation  and  prosperity  of  Israel  than  all  lier 
chariots  and  horsemen,  took  hold  of  his  own  clothes 
and  rent  then*— In  token  of  his  grief  for  his  loss.    13.  He 


took  up  also  the  mantle  of  Elijah— The  transference  of 
this  prophetic  cloak  was,  to  himself,  a  pledge  of  his  being 
appointed  successor,  and  it  was  an  outward  token  to 
others  of  the  spirit  of  Elijah  resting  upon  him.  14t-18. 
smote  the  waters— The  waving  of  the  mantle  on  the 
river,  and  the  miraculous  division  of  the  waters  conse- 
quent upon  it,  was  an  evidence  that  the  Lord  God  of  Eli- 
jah was  witli  him,  and  as  this  miracle  was  witnessed  by 
the  scholars  of  the  prophets  from  Jericho,  they  forthwitbi 
recognized  the  pre-eminence  of  Elijah,  as  now  the  prophet 
of  Israel.  16-18.  fifty  strong  men,  let  them  go,  ive  pray 
thee,  and  seek  tliy  master— Though  the  young  prophets 
from  Jericho  had  seen  Elijah's  miraculous  passage  of  the 
Jordan,  they  had  not  witnessed  the  ascension.  They  Im- 
agined that  he  might  have  been  cast  by  the  whirlwind  ou 
some  mountain  or  valley;  or,  if  he  had  actually  been  ad- 
mitted into  heaven,  they  expected  that  his  body  would 
still  be  remaining  somewhere  on  earth.  In  compliance 
with  their  importunity,  he  gave  them  permission,  but  told 
them  what  the  result  would  be. 

19-2.5.  EiiiSHA  Heals  the  Waters.  30.  Bring  me  a 
ne-w  cruse,  and  put  salt  therein— The  noxious  qualities 
of  the  water  could  not  be  corrected  by  tlie  infusion  of  salt 
— for,  supposing  the  salt  was  possessed  of  such  a  property, 
a  whole  spring  could  not  be  purified  by  a  dishful  for  a 
day,  much  less  in  all  future  time.  The  pouring  in  of  the 
salt  was  a  symbolic  act  witli  which  Elisha  accompanied 
the  word  of  the  Lord,  by  whicli  the  spring  was  healed. 
[Ketl.]  23,  24.  there  came  forth  little  children— i.  e., 
the  idolatrous,  or  infldel  young  men  of  the  place,  who 
affecting  to  disbelieve  the  report  of  his  master's  transla- 
tion, sarcastically  urged  him  to  follow  in  the  glorious 
career,  bald-head— An  eiiithet  of  contempt  in  the  East, 
applied  to  a  person  even  witli  a  bushy  head  of  hair.  The 
appalling  judgment  that  befel  them  was  God's  inter- 
ference to  uphold  his  newly-invested  prophet. 

CHAPTER    III. 

Ver.  1-3.  Jehokam's  Evil  Reign  Over  Israel.  1.  Je- 
horam tlie  son  of  Ahab  began  to  reign  over  Israel  in 
Samaria  the  eighteenth  year  of  Jchosliapliat — (cf.  1 

Kings  22.  51).  To  reconcile  the  statements  in  the  two  pas- 
sages, we  must  suppose  that  Ahaziah,  having  reigned 
during  the  seventeentji,  and  greater  partof  theeigliteenth 
year  of  Jehoshaphat,  was  succeeded  by  his  l)rother  Joram 
or  Jehoram,  in  the  end  of  that  eighteenth  year,  or  else 
that  Ahaziah,  having  reigned  two  years  in  conjunction 
with  his  father,  died  at  the  end  of  that  period,  when  Je- 
horam ascended  the  throne.  His  policy  was  as  hostile  as 
that  of  his  predecessors  to  the  true  religion ;  but  he  made 
some  changes.  Whatever  was  his  motive  for  this  alter- 
ation—whether dread  of  the  many  alarming  judgments 
the  patronage  of  idolatry  had  brought  upon  his  father; 
or  whetlier  it  was  made  as  a  small  concession  to  the  feel- 
ings of  Jehoshaphat,  his  ally,  he  abolished  idolatry  In  it* 
gross  form,  and  restored  the  symbolic  worship  of  God, 
which  the  kings  of  Israel,  from  the  time  of  Jeroboam, 
had  set  up  as  a  partition  wall  between  their  subjects  and 
those  of  Judah. 

4,  5.  Mesha,  King  of  Moab,  Rebels.  4-C.  Mesha, 
king  of  Moab,  Ac- His  dominions,  embracing  an  ex- 
tensive pasture  country,  he  paid,  as  annual  tril)ute,  the 
wool  of  100,000  lambs  and  100,000  ram«<.  It  is  still  commou 
in  the  East  to  pay  custom  and  taxes  in  the  fruits  or  nat- 
ural produce  of  the  land.  5.  king  of  Moab  relMlled— 
Tills  is  a  repetition  of  cli.  1.  1,  in  order  to  introduce  an 
account  of  the  confederate  expedition  for  crushing  this 
revolt,  which  had  been  allowed  to  continue  unchecked 
during  the  sliort  reign  of  Ahaziah. 

C-24.  Elisha  Promises  Water  and  Victory  ovek 
Moab.  6.  King  Jehoram  .  .  .  numbered  Israel— Made 
a  levy  from  his  own  sul)jects,  and  at  tlie  same  time  souglik 
an  allian(;e  witli  Jehosliapliat,  wliicli,  as  on  tlie  former 
occasion  with  Alial),  was  r<;adlly  promised  (1  Kings  22.  4). 
8,  9.  "Which  way  shall  we  go  i  .Vnd  he  answered,  Th«i 
ivay  through  the  ^vildernessof  Edom— Tliis  was  a  lonj< 
and  circuitous  route,  by  the  southern  bend  of  tlie  Dead 
Sea.    Jehoshaphat,  liowever  preferred  It,  partly  bccauss 

231 


Elisha  Promises  Victory  over  Moah. 


2  KINGS  IV. 


Raises  the  Dead  Son  of  the  Shunammite, 


the  part  of  the  Moabite  territory  at  which  they  would 
arrive,  was  the  most  defenceless ;  and  partly  because  he 
would  thereby  enlist,  in  the  expedition,  tlie  forces  of  the 
King  of  Edom.  But,  in  penetrating  the  deep,  rocky 
''alley  of  Ahsj',  Which  forms  the  boundary  between  Edom 
and  Moab,  the  confederate  army  were  reduced,  both  man 
and  beast,  to  the  greatest  extremities  for  want  of  water. 
They  were  disappointed  by  finding  the  wady  of  this  val- 
le5%  the  brook  Zered  (Deuteronomy  2.  13-18)  [Robinson], 
dry.  Jehoram  was  in  despair.  But  the  pious  mind  of 
Jehoshaphat  inquired  for  a  prophet  of  tlie  Lord;  and,  on 
being  informed  that  Elisha  was  at  hand,  "the  thi-ee  kings 
went  down  to  him ;"  i.  e.,  to  his  tent,  which  was  either  in 
the  camp,  or  close  by  it.  He  had  been  directed  thither  by 
the  Spirit  of  God  for  this  special  purpose.  They  went  to 
him,  not  only  as  a  mark  of  respect,  but  to  supplicate  for 
his  assistance,  and  knowing  his  stern  temper.  11.  -wlvicU 
poured  water  on  tlie  hands  of  Elljali — t.  e.,  was  his 
servant— this  being  one  of  tlie  common  offices  of  a  serv- 
ant. The  phrase  is  used  here  as  synonymous  with  "a  true 
and  eminent  propliet,"  who  will  reveal  God's  will  to  us. 
13.  Wliat  have  I  to  do  with  thee,  &c.— Wishing  to  pro- 
duce a  deep  spirit  of  humility  and  contrition,  Elisha 
gave  a  stern  repulse  to  the  king  of  Israel,  accompanied  by 
a  sarcastic  sneer,  in  bidding  him  go  and  consult  Baal  and 
his  soothsayers.  But  the  distressed  condition,  especially 
the  imploring  language,  of  the  royal  suppliants,  who 
acknowledged  the  hand  of  the  Lord  in  this  distress,  drew 
from  tlie  prophet  the  solemn  assurance,  that  solely  out 
of  respect  to  Jehoshaphat,  the  Lord's  true  servant,  did  he 
take  any  interest  in  Jehoram.  15.  bring  me  a  minstrel 
—The  effect  of  music  in  soothing  the  mind  is  much  re- 
garded in  the  East;  and  it  appears  that  the  ancient 
prophets,  before  entering  on  their  work,  commonly 
resorted  to  it,  as  a  preparative,  by  praise  and  prayer,  to 
their  receiving  the  prophetic  afflatus,  the  hand  of  the 
Iiord— A  phrase  significantly  implying  that  the  gift  of 
prophecy  was  not  a  natural  or  inherent  gift,  but  conferred 
by  tiie  power  and  grace  of  God.  16.  Malve  this  valley 
full  of  ditches— Capable  of  holding  water.  17.  Ye  shall 
not  sec  -wind— It  is  common  in  the  East  to  speak  oi  seeing 
wind,  from,  the  clouds  of  straw,  dust,  or  sand,  that'  are 
often  whirled  into  the  air,  after  a  long  drought.  20.  when 
the  meat  offering  -was  offered — i.  e.,  at  the  time  of  the 
morning  sacrifice,  accompanied,  doubtless,  witli  solemn 
prayers;  and  these  led,  it  may  be,  by  Elisha  on  this  occa- 
sion, as  on  a  similar  one  by  Elijah  (1  Kings  18. 36).  toehold, 
tliere  came  nvater  hy  the  ■ivay  of  Edom^Far  from  the 
Israelitish  camp,  in  the  eastern  mountains  of  Edom,  a 
great  fall  of  rain — a  kind  of  cloud-burst  took  place,  by 
which  the  wady  was  at  once  filled,  without  their  either 
seeing  the  wind  or  the  rains.  The  Divine  interposition 
Avas  sliown  by  introducing  the  laws  of  nature  to  the 
determined  end  in  the  predetermined  way.  [Keil.]  It 
bi-ougiit  not  only  aid  to  the  Israelitish  army  in  their  dis- 
tress, bjT  a  plentiful  supply  of  water,  but  destruction  on 
the  Moabites,  who,  perceiving  the  water,  under  the  reful- 
gent rays  of  the  morning  sun,  red  like  blood,  concluded 
the  confederate  kings  had  quarrelled  and  deluged  the 
field  with  their  mutual  slaughter;  so  that,  rushing  to 
their  camp  in  full  expectation  of  great  spoil,  they  were 
met  by  the  Israelites,  who,  prepared  for  battle,  fought, 
and  pursued  them.  Their  country  was  laid  waste  in  the 
way,  which  has  always  been  considered  the  greatest  deso- 
lation in  the  East  {v.  24).  25.  Klr-haresetli— {Now  Kerak) 
— Castle  of  Moab— then,  probably,  the  only  fortress  in  the 
land.  27.  took  his  eldest  »o\\  that  should  have  reigned 
In  his  stead,  and  offered  him  for  a  hurnt  offering,  &c. — 
By  this  deed  of  horror,  to  which  the  allied  army  drove 
the  king  of  Moab,  a  Divine  judgment  came  upon  Israel ; 
that  is,  the  besiegers  feared  the  anger  of  God,  which  they 
had  incurred  by  giving  occasion  to  the  human  sacrifice 
forbidden  in  the  law  (Leviticus  18.21;  20.  3),  and  hastily 
raised  the  siege. 

CHAPTER  IV. 
Ver.  1-7.     EiiiSHA  Augments  the  "Widow's  Oil.    1. 
there  cried  a  certain  'woman  of  the  %vives  of  the  sons 

232 


of  the  prophets — They  were  allowed  to  marry  as  well  as 
the  priests  and  Levites,  Her  husband,  not  enjoying  the 
lucrative  profits  of  business,  had  nothing  but  a  profes- 
sional income,  Avhich,  in  that  irreligious  age,  would  ba 
precarious  and  very  scanty,  so  that  he  was  not  in  a  con* 
dition  to  provide  lor  his  family,  the  creditor  is  come  to 
take  unto  him  my  t^vo  sons  to  be  bondnten — By  the 
enactment  of  the  law,  a  creditor  was  entitled  to  claim  the 
person  and  children  of  the  insolvent  debtor,  and  compel 
them  to  serve  him  as  bondmen  till  the  year  of  jubilee 
should  set  him  free.  3.  a  pot— Or  cruet  of  oil.  This  com- 
prising her  whole  stock  of  domestic  utensils,  he  directs 
her  to  borrow  empty  vessels  not  a  few ;  then,  secluding 
herself  witli  her  children,  she  was  to  pour  oil  from  her 
cruse  into  tlie  borrowed  vessels,  and,  selling  the  oil,  dis- 
charge the  debt,  and  tlien  maintain  herself  and  family 
with  the  remainder.  6.  the  oil  stayed — i.  e.,  ceased  to 
multiply;  the  benevolent  object  for  Avhich  the  mii'acle 
had  been  wrought  having  been  accomplished. 

8-17.  Promises  a  Son  to  the  Shunasimite.  8.  Elisha 
passed  to  Shunem— Now  Sulam,  in  the  plain  of  Esdrae- 
lon,  at  the  south-western  base  of  Little  Hermon.  The 
prophet,  in  his  journey,  was  often  entertained  here  by  one 
of  its  pious  and  opulent  inhabitants.  10.  Let  us  make  a 
little  chamber— Not  build,  but  prepare  it.  She  meant  a 
room  in  the  oleah,  the  porch,  or  gateway  (2  Samuel  18.  33; 
1  Kings  17. 19),  attached  to  the  front  of  the  house,  leading 
into  the  court  and  inner  apartments.  The  front  of  the 
house,  excepting  the  door,  is  a  dead  wall,  and  hence  this 
room  is  called  a  chamber  in  the  wall.  It  is  usually  appro- 
priated to  the  use  of  strangers,  or  lodgers  for  a  night,  and, 
from  its  seclusion,  convenient  for  study  and  retirement, 
13.  -tvhat  Is  to  be  done  for  tlieel— Wishing  to  testify  his 
gratitude  for  the  hospitable  attentions  of  this  family,  he 
announced  to  her  the  birtli  of  a  son  "about  this  time  next 
year."  The  interest  and  importance  of  such  an  intelli- 
gence can  only  be  estimated  by  considering  that  Oriental 
women,  and  Jewish  in  particular,  connect  ideas  of  dis- 
grace with  barrenness,  and  cherish  a  more  ardent  desire 
for  children  than  women  in  any  otiier  part  of  the  world 
(Genesis  18.  10-15). 

18-37.  Raises  hek  Dead  Son,  19.  My  head,  my  head  I 
— The  cries  of  the  boy,  the  part  affected,  and  the  season 
of  the  year,  make  it  probable  that  he  had  been  overtaken 
by  a  stroke  of  the  sun.  Pain,  stupor  and  inflammatory 
fever  are  the  symptoms  of  the  disease,  which  Is  often 
fatal.  22.  slue  called  unto  her  husband— Her  heroic 
concealment  of  the  death  from  her  husband  is  not  the 
least  interesting  feature  of  the  story.  24.  Drive,  and  go 
forward— It  is  usual  for  women  to  ride  on  asses,  accom- 
panied by  a  servant,  who  walks  behind  and  drives  the 
beast  with  his  stick,  goading  the  animal  at  the  speed  re- 
quired by  his  mistress.  Tlie  Shunammite  had  to  ride  a 
journey  of  five  or  six  hours  to  the  top  of  Carmel.  26. 
And  slie  answered.  It  is  -well- Her  answer  was  pur- 
posely brief  and  vague  to  Gehazi,  for  she  reserved  a  full 
disclosure  of  her  loss  for  the  ear  of  tlie  prophet  himself. 
She  had  met  Gehazi  at  the  foot  of  the  hill,  and  she  stopped 
not  in  her  ascent  till  she  had  disburdened  her  heavy-laden 
spirit  at  Elisha's  feet.  The  violent  paroxysm  of  grief 
into  which  she  fell  on  approaching  him,  appeared  to 
Gehazi  an  act  of  disrespect  to  his  master ;  he  was  prepar- 
ing to  remove  her  when  the  prophet's  observant  eye  per- 
ceived that  she  was  overwhelmed  with  some  unknown 
cause  of  distress.  How  great  is  a  mother's  love!  how 
wondrous  are  the  works  of  Providence !  The  Sliunammite 
had  not  sought  a  son  from  the  prophet— her  child  was,  in 
every  respect,-  the  free  gift  of  God.  Was  she  then  allowed 
to  rejoice  in  the  possession  for  a  little,  only  to  be  pierced 
with  sorrow  by  seeing  the  corpse  of  the  cherished  boy? 
Perish,  doubt  and  unbelief!  This  event  happened  that 
"the  works  of  God  should  be  made  manifest"  in  his 
prophet,  "and  for  the  glory  of  God."  29.  take  my  staff, 
and  lay  .  ,  ,  on  the  face  of  the  child— The  staff"  was 
probably  an  official  rod  of  a  certain  form  and  size.  Nee- 
romancers  used  to  send  their  staff"  with  orders  to  the 
messengers  to  let  it  come  in  contact  with  nothing  by  the 
way  that  might  dissipate  or  destroy  the  virtue  imparted 


Naaman's  Leprosy. 


2  KINGS  V. 


Me  wt  Sent  to  Jordan,  o.nd  Healed. 


t<i  it.  Some  have  thought  that,  Elisha  himself  entertained 
similar  ideas, and  was  under  an  impression  that  tlie  actual 
application  of  his  stafl'  would  serve  as  well  as  the  touch 
of  his  hand.  But  this  is  an  imputation  dishonourable  to 
tho  character  of  the  prophet.  He  wished  to  teach  the 
Bhauammite,  who  obviously  placed  too  great  dependence 
open  him,  a  memorable  lesson  to  look  to  God.  By  send- 
ing his  servant  forward  to  lay  his  statT  on  the  child,  he 
raised  her  expectations,  but,  at  the  same  i\n\e,  taught  her 
that  his  own  help  was  unavailing— "there  was  neither 
voice  nor  heaiung."  The  command,  "  to  salute  no  man  by 
the  way,"  showed  the  urgency  of  the  mission,  not  simply 
as  requiring  the  avoidance  of  the  tedious  and  unnecessary 
greetings  so  common  in  the  East  (Luke  10.  1);  but  the  ex- 
ercise of  faith  and  praj^er.  The  act  of  Gehazi  was  allowed 
to  fail,  in  order  to  free  the  Shunammite,  and  the  people 
of  Israel  at  large,  of  the  superstitious  notion  of  supposing 
a  miraculous  virtue  resided  in  any  person,  or  in  any  rod, 
and  that  it  was  only  through  earnest  prayer  and  faith  in 
the  power  of  God  and  for  His  glory,  that  this  and  ever.v 
miracle  was  to  be  performed.  34:.  lay  npan  tlie  cliilcl, 
&c.— (see  on  1  Kings  17.  21;  Acts  20.  10).  Although  this 
contact  with  a  dead  body  would  conimunicate  ceremonial 
uncleanness,  yet,  in  performing  the  great  laoral  duties  of 
piety  and  benevolence,  positive  laws  were  sometimes  dis- 
pensed with,  particularly  by  the  prophets.  35.  t!ie  cUiltl 
sneezed  seven  times,  and  tlie  cliild  opened  liis  eyes — 
These  were  the  first  acts  of  restored  respiration,  and  they 
are  described  as  successive  steps.  Miracles  were  for  the 
most  part  performed  Instantaneously;  but  sometimes, 
also,  they  were  advanced  progressively  towards  comple- 
tion (1  Kings  IS.  44,  45 ;  Mark  8.  24.  20). 

38-41.  Heals  Deadly  Pottage.  38.  tliere  was  a 
dearth  in  t3ie  land — (see  on  ch.  8.  1).  the  sons  of  tlie 
propliets  -were  sitting  before  liini — When  receiving  in- 
struction, the  scholars  sat  under  their  masters.  This  re- 
fers to  their  being  domiciled  under  the  same  roof  (cf.  ch. 
6. 1).  set  on  tlie  great  pot — As  it  is  most  likely  that  the 
Jewish  would  resemble  the  Egyptian  "great  pot,"  it  is 
seen  by  the  monumental  paintings  to  have  been  a  large 
goblet,  with  two  long  legs,  which  stood  over  the  fire  on 
the  floor.  The  seethed  pottage  consisted  of  meat  cut  into 
small  pieces,  mixed  with  rice  or  meal  and  vegetables.  39. 
■*vent  Into  tlie  field  to  gather  herbs — Wild  herbs  are  very 
extensively  used  by  the  people  in  the  East,  even  by  those 
who  possess  kitchen-gardens.  The  fields  are  daily 
searched  for  mallow,  asparagus  and  other  wild  plants. 
■wild  vine— Zi'i.,  "the  vine  of  the  field,"  supposed  to  be  the 
colacynlh,  a  cucumber,  which,  in  its  leaves,  tendrils  and 
fruit,  bears  a  stroug  resemblance  to  the  wild  vine.  The 
"  gourds,"  or  fruit,  are  of  the  colour  and  size  of  an  orange, 
bitter  to  the  taste,  causing  colic,  and  exciting  the  nerves; 
largely  eaten,  they  would  occasion  such  a  derangement 
of  the  stomach  and  bowels  as  to  be  followed  by  death. 
The  meal  which  Elisha  poured  into  the  pot  was  a  sj-m- 
bolic  sign  that  the  noxious  quality  of  the  herbs  was  re- 
moved, lap  full — The  hyke,  or  large  cloak,  or  plaid,  is 
thrown  loosely  over  the  left  shoulder,  and  fastened  under 
the  right  arm,  so  as  to  fonn  a  lap  or  apron. 

42-44.  Satisfies  a  Hundred  Men  w^itii  Twenty 
Loaves.  43.  they  shall  eat,  and  shall  leave  thereof— 
This  was  not  a  miracle  of  Elisha,  but  only  a  prediction 
of  one  by  the  word  of  the  Lord,  and  thus  it  difTerod 
•widely  from  those  of  Christ  (Matthew  15. 37;  Mark  8.  8; 
Luke  9. 17;  John  6. 12). 

CHAPTER  V. 

Ver.  1-7.  Naajlvn's  Leprosy.  1.  Nnnman,  captain 
of  the  host  of  the  Uing  of  Syria,  tvas  a  great  man 
■^vlth  Itis  master — Highly  esteemed  for  his  military  clia- 
racter  and  success,  and  honourable— Hatlior,  "very 
rich."  but  he  was  a  leper — This  leprosy,  which,  in 
Israel,  would  liavo  excluded  him  from  society,  did  not 
nfTect  his  free  Intercourse  In  the  court  of  Syria.  3.  a 
little  maid— Who  had  been  captured  in  one  of  the  many 
predatory  incursions  whicli  were  then  made  by  the  Syr- 
iins  on  the  northern  border  of  Israel  (see  on  1  Samuel  30. 


8;  ch.  13.21;  24.2).  By  this  young  Hebrejv  slave  of  his 
wife,  Naaman's  attention  was  directed  to  the  prophet  of 
Israel,  as  the  person  who  would  remove  his  leprosy. 
Naaman,  on  communicating  the  matter  to  hla  royal 
master,  was  immediately  furnished  with  a  letter  to  the 
king  of  Israel,  and  set  out  for  Samaria,  carrying  with 
him,  as  an  Indispensable  preliminary  in  the  East,  very 
costly  presents.  5.  ten  talents  of  silver— £3421 ;  GOOO 
shekels  of  gold ;  a  large  sum,  of  uncertain  value,  ten 
changes  of  raiment— Splendid  dresses,  for  festive  occa- 
sions—the honour  being  thought  to  consist  not  only  In 
the  beauty  and  fineness  of  the  material,  but  on  having  a 
variety  to  put  on  after  another,  in  the  same  night.  7. 
■%vhen  tlie  king  of  Israel  liad  rend  the  letter,  he  rent 
his  clothes — According  to  an  ancient  practice  among  the 
Eastern  people,  the  main  object  only  was  stated  in  the 
letter  that  was  carried  by  the  party  concerned,  whilst 
other  circumstances  were  left  to  be  explained  at  the  In- 
terview. This  explains  Jehoram's  byrst  of  emotion— not 
horror  at  supposed  blasphemy,  but  alarm  and  suspicion 
that  this  was  merely  made  an  occasion  for  a  quarrel. 
Such  a  prince  as  he  was  would  not  readily  think  of 
Elisha,  or,  perhaps,  have  heard  of  his  miraculous  deeds. 

S-15.  Elisha  Sends  Him  to  Jordan,  and  He  is 
Healed.  6.  "Wlien  Blislia  the  man  of  God  Iiad  heard 
that  the  king  of  Israel  had  rent  liis  clothes,  tliat  he 
sent  to  the  king,  saying,  .  .  .  let  him  come  to  me — This 
was  the  grand  and  ultimate  object  to  which,  In  the  provi- 
dence of  God,  the  journey  of  Naaman  was  subservient. 
On  the  Syrian  general,  with  his  imposing  retinue,  arriv- 
ing at  the  prophet's  house,  Elisha  sent  him  a  message  to 
"go  and  wash  in  Jordan  seven  times."  This  apparently 
rude  reception  to  a  foreigner  of  so  high  dignity,  Incensed 
Naaman  to  such  a  degree  that  he  resolved  to  depart, 
scornfully  boasting  that  "  the  rivers  of  Damascus  were 
better  than  all  the  waters  of  Israel."  11.  strike  his  hand 
over  the  place— i.  e.,  wave  it  over  the  diseased  parts  of 
his  body.  It  was  anciently,  and  still  continues  to  be,  a 
very  prevalent  superstition  in  the  East,  that  the  hand  of 
a  king,  or  person  of  great  reputed  sanctity,  touching,  or* 
waved  over  a  sore,  will  heal  it.  12.  Abana  and  Phnrpar 
— The  Barrady  and  one  of  its  five  tributaries— uncertain 
which.  The  waters  of  Damascus  are  still  as  higlily  ex- 
tolled by  their  inhabitants  for  their  purity  and  coldness. 
14.  Then  -went  lie  down,  and  dipped  himself  seven 
times  in  Jordan— Persuaded  by  his  calmer  and  more  re- 
flecting attendants  to  try  a  method  so  simple  and  easy,  ho 
followed  their  Instructions,  and  was  cur&i.  The  cure  was 
performed  on  the  basis  of  God's  covenant  with  Israel,  by 
which  the  land,  and  all  pertaining  to  it,  was  blessed. 
Seven  was  the  symbol  of  the  covenant.  [Keil.] 

1.5-19.  Elisha  Refuses  Naaman's  Gifts.  15.  he  re- 
turned to  the  man  of  God— After  tlie  miraculous  cure, 
Naaman  returned  to  Elisha,  to  whom  he  acknowledged 
his  full  belief  in  the  sole  supremacy  of  the  God  of  Israel, 
and  oflfered  him  a  liberal  reward.  But  to  show  that  he 
was  not  actuated  by  the  mercenary  motives  of  the  heathen 
priests  and  prophets,  Elisha,  though  he  accepted  presents 
on  other  occasions  (ch.  4.4'2),  respectfully  but  firmly  de- 
clined them  on  this,  being  desirous  that  the  Syrians 
should  see  the  piety  of  God's  servants,  and  their  supe- 
riority to  all  worldly  and  selfish  motives  In  promoting 
the  honour  of  God  and  the  interests  of  true  religion.  17. 
two  mnlcs'  burden  of  earth— With  which  to  make  an 
altar  (Exodus  20.21)  to  the  God  of  Israel.  What  was  his 
motive  or  his  purpose  in  this  proposal,  whether  he 
thought  that  God  could  bo  acceptably  worshipped  only 
on  his  own  soil,  or  he  wished,  when  far  away  from  fie 
Jordan,  to  have  the  earth  of  Palestine  to  rub  himself 
with,  whicli  the  Orientals  use  as  a  substitute  for  water; 
and  whether,  by  making  such  a  recjuest  of  Elislia,  ho 
tliouglit  tlie  prophet's  grant  of  It  would  Impart  some  vir- 
tue; orwlietlier,  like  tlic  modern  Jews  and  Molianimed- 
nTis,  he  resolvcil  to  have  a  povtion  of  tMa hoi n earth  for  his 
nightly  pillow,  It  Is  not  easy  to  say.  It  is  not  strange  to 
find  such  notions  In  so  newly  a  converted  licathen.  18. 
goeth  into  tlie  house  of  Klmmon— A  .Syrian  deity: 
probably  the  sun,  or  tho  planetary  system,  of  which  » 

233 


Elisha  Causes  Iron  to  Swim. 


2  KINGS  VI. 


Ben-hadad  Bedtge^  Samaria. 


pomegranate  (Ileb.,  Rimmon)  was  the  symbol,  leaiietli 
on  my  liand— i.  e.,  meaning  the  service  which  Is'aaman 
rendered  as  the  attendant  of  liis  sovereign,  Elisha's  pro- 
phetic commission  not  extending  to  any  but  llie  conver- 
sion of  Israel  from  idolatry,  he  makes  no  remark,  eitlier 
approving  or  disapproving,  on  the  declared  course  of 
Naaman,  but  simply  gives  (y.  19)  the  parting  benediction. 
20-27.  Gehazi,  by  a  Lie,  Obtains  a  Pkesent,  but  is 
Bmittex  with  Leprosy.  20.  I  trill  run  after  liim, 
and  take  sonie-»vliat  of  liim — The  respectful  courtesy  to 
Elisha,  shown  in  the  person  of  his  servant;  and  the 
open-handed  liberality  of  his  gifts,  attest  the  fulness  of 
Naaman's  gratitude;  while  the  lie— the  artful  manage- 
ment in  dismissing  the  bearers  of  the  treasure,  and  the 
deceitful  appearance  before  his  master,  as  if  he  had  not 
left  the  house,  give  a  most  unfavourable  impression  of 
Gehazl's  character.  33.  »n  t-»vo  bags— People  in  the 
East,  when  travelling,  .lave  their  money,  in  certain 
sums,  put  up  in  bags.  37.  leper  as  -wliUe  as  sno-%v— (See 
on  Leviticus  13.  3.)  This  heavy  infliction  was  not  too 
severe  for  the  crime  of  Gehazi.  For  it  was  not  the  covet- 
ousness  alone  that  was  punished  ;  but,  at  the  same  time, 
the  ill  use  made  of  the  prophet's  name  to  gain  an  object 
prompted  by  a  mean  covetousness,  and  the  attempt  to 
conceal  It  by  lying.  [Keil.] 

CHAPTER    VI. 

Ver.  1-7.  Elisha  Causes  Ikon  to  Swim.  1.  tlie  place 
wliere  we  d-»vell  'witlx  tliee — Marg.,  "sit  before  thee." 
The  one  points  to  a  common  residence- the  other  to  a 
common  place  of  meeting.  The  tenor  of  the  narrative 
shows  the  humble  condition  of  Ellsha's  pupils.  The 
place  was  either  Beth-el  or  Jericho— pi'obably  the  latter. 
The  ministry  and  miracles  of  Elisha  brought  great  acces- 
sions to  his  schools.  3.  Let  ws  go,  -we  pray  thee,  luito 
Jordan— Whose  wooded  banks  would  furnish  plenty  of 
timber.  5.  it -ivas  borrowed— ;/<.,  begged.  The  scholar's 
distress  arose  from  the  consideration  that  it  had  been 
presented  to  him;  and  that,  owing  to  his  poverty,  he 
could  not  procure  another.  G.  cwt  down  a  stick,  and 
cast  it  in  tliitlier— Although  this  means  was  used,  it 
had  no  natural  adaptation  to  make  the  iron  swim.  Be- 
sides, the  Jordan  is  at  Jericho  so  deep  and  rapid,  that 
there  was  1000  chances  to  1  against  the  stick  falling  into 
the  hole  of  the  axe-head.  All  attempts  to  account  for  the 
recovery  of  the  lost  implement  on  such  a  theory  must  be 
rejected.  "The  iron  did  swim"— only  by  the  miraculous 
exertion  of  Ellsha's  power. 

8-17.  Discloses  the  King  of  Syria's  Counsel.  8.  tlie 
king  of  Syria  warred  against  Israel— This  seems  to 
have  been  a  sort  of  guerrilla  warfare,  carried  on  by  preda- 
tory Inroads  on  different  parts  of  the  country.  Elisha 
apprised  King  Jehoram  of  the  secret  purpose  of  the 
enemy;  so,  by  adopting  precautionary  measures,  he  was 
always  enabled  to  anticipate  and  defeat  their  attacks.  The 
frequency  of  his  disappointments  having  led  the  Syrian 
king  to  suspect  some  of  his  servants  of  carrying  on  a 
treacherous  correspondence  with  the  enemy,  he  was  in- 
formed about  Elisha,  whose  apprehension  he  forthwith 
determined  to  effect.  This  resolution  was,  of  course, 
grounded  on  the  belief  that  however  great  the  know- 
ledge of  Elisha  might  be.  If  seized  and  kept  a  prisoner, 
he  could  no  longer  give  information  to  the  king  of  Israel. 
13.  DotUan— Or  Dothaim,  a  little  north  of  Samaria  (see 
on  Genesis  37. 17).  15.  Ills  servant  said  unto  kim,  Alas, 
my  master!  kow  sliall  we  do  I— On  the  Syrian  detach- 
ment surrounding  the  place  by  night,  for  the  apprehen- 
sion of  the  prophet,  his  servant  was  paralyzed  with  fear. 
This  was  a  new  servant,  who  had  only  been  with  him 
since  Gehazi's  dismissal,  and,  consequently,  had  little  or 
no  experience  of  his  master's  powers,  kls  faith  was 
easily  shaken  by  so  unexpected  an  alarm.  17.  Kliska 
prayed,  and  said,  O  Lord,  I  pray  tliee,  open  kis  eyes 
tkat  ke  may  see— The  invisible  guard  of  angels  that  en- 
compass and  defend  us  (Psalm  31. 7).  The  opening  of  the 
eyes,  which  Elisha  prayed  for,  were  those  of  the  Spirit, 
not  of  the  body— the  eye  of  faith  sees  the  reality  of  the 
234 


Divine  presence  and  protection  where  all  is  vacancy  or 
darkness  to  the  ordinary  eye.  The  horses  and  chariots 
were  symbols  of  the  Divine  power  (see  on  ch.  2.12);  and 
their  fiery  nature  denoted  their  supernatural  origin;  for 
fire,  the  most  ethereal  of  earthly  elements,  is  the  most 
appropriate  symbol  of  the  Godhead.  [Keil.] 

l.S-23.  His  Army  Smitten  WITH  Blindness.  18.  Smite 
tliis  people,  I  pray  tkec,  >vitk  blindness — Not  a  total 
and  material  blindness,  for  then  they  could  not  have  fol- 
lowed him— but  a  mental  hallucination  (see  on  Genesis  19. 
11),  that  they  did  not  perceive  or  recognize  him  to  be  the 
object  of  their  se.arch.  19.  tkis  is  not  tke  tvay,  neitlier 
is  tkis  tke  city— This  statement  Is  so  far  true  that,  as  he 
had  now  left  the  place  of  his  residence,  they  would  not 
have  got  him  by  that  road.  But  tlie  ambiguity  of  his  lan- 
guage was  pui'posely  framed  to  deceive  them ;  and  yet  the 
deception  must  be  viewed  In  the  light  of  a  stratagem, 
which  has  always  been  deemed  lawful  in  war.  ke  led 
tliem  into  Samaria — When  they  were  arrived  In  the 
midst  of  the  capital,  their  eyes,  at  Ellsha's  request,  were 
opened,  and  they  then  became  aware  of  their  defenceless 
condition,  for  Jehoi'am  had  received  private  premonition 
of  their  arrival.  The  king,  so  far  from  being  allowed  to 
slay  the  enemies  who  were  thus  unconsciously  put  In  his 
power,  was  recommended  to  entertain  them  with  liberal 
hospitality,  and  then  dismiss  them  to  their  own  country. 
This  was  a  humane  advice;  it  was  contrary  to  the  usage 
of  war  to  put  war  captives  to  death  in  cold  blood,  even 
when  taken  "by  the  point  of  the  sword,  much  more 
those  whom  the  miraculous  power  and  providence  of 
God  had  unexpectedly  placed  at  his  disposal.  In  such  cir- 
cumstances, kind  and  hospitable  treatment  was  every  way 
more  becoining  In  Itself,  and  would  be  productive  of 
the  best  efTects.  It  would  redound  to  the  credit  of  the 
true  religion,  which  Inspired  such  an  excellent  spirit  into 
its  professors ;  and  it  Avould  not  only  prevent  the  future 
opposition  of  the  Syrians,  but  make  them  stand  in  awe 
of  a  people  who,  they  had  seen,  were  so  remarkably  pro- 
tected bj'  a  prophet  of  the  Lord.  The  latter  clause  of  v. 
23  shows  that  these  salutary  effects  were  fully  realized. 
A  moral  conquest  had  Vjeen  gained  over  the  Syrians. 

24-33.  Ben-hadad  Besieges  Samaria.  Ben-kadad 
besieged  Samaria— This  was  the  predicted  accomplish- 
ment of  the  result  of  Ahab's  foolish  and  misplaced  kind- 
ness. (1  Kings  20.42.)  35.  an  ass's  kead  was  sold  for 
fourscore  pieces  of  silver— Though  the  ass  was  deemed 
unclean  food,  necessity  might  warrant  their  violation 
of  a  positive  law  when  mothers,  In  their  extremity, 
were  found  violating  the  law  of  nature.  The  head  was 
the  worst  part  of  the  animal.  Eighty  pieces  of  silver, 
equal  to  £5  5s.  tke  foui-tk  part  of  a  cab — A  cab  was  the 
smallest  dry  measure.  The  proportion  here  stated  was 
nearly  half  a  pint  for  12s.  6d.  "Dove's  dung"  is  thought 
by  BocHART  to  be  a  kind  of  pulse  or  pea,  common  in 
Judea,  and  still  kept  in  the  store-houses  of  Cairo  and  Da- 
naascus,  and  other  places,  for  the  use  of  It  by  pilgrim 
caravans ;  \>y  Linn^us,  and  other  botanists.  It  Is  said  to 
be  the  root  or  white  bulb  of  the  plant  Ornithogalum  um- 
bellatum.  Star  of  Bethlehem.  The  sacred  historian  does 
not  say  that  the  articles  here  named  were  regularly 
sold  at  the  rates  described,  but  only  that  Instances  were 
known  of  such  high  prices  being  given.  36.  as  tke  king 
■was  ijassing— To  look  at  the  defences,  or  to  give  some 
necessary  orders  for  manning  the  walls.  39.  we  boiled 
my  son,  and  did  eat  kim— (See  on  Deuteronomy  28.5^1.) 
30.  kad  sackclotk  witkin  upon  kis  flesk— The  horrid 
recital  of  this  domestic  tragedy  led  the  king  soon  after  to 
rend  his  garment.  In  consequence  of  which  it  was  dis- 
covered that  he  wore  a  penltental  shirt  of  hair-cloth,  [t 
Is  more  than  doubtful,  however,  if  he  was  truly  humbled 
on  account  of  his  own  and  the  nation's  sins,  otherwise  he 
would  not  have  vowed  vengeance  on  the  prophet's  lile. 
The  true  explanation  seems  to  be,  that  Elisha  having 
counselled  him  not  to  surrender,  with  the  promise,  on 
condition  of  deep  humiliation,  of  being  delivered,  and  he 
having  assumed  the  signs  of  contrition  without  receiving 
the  expected  relief,  regarded  Elisha  who  had  proved  feJse 
and  faithless  as  the  cause  of  all  the  protracted  distr©^. 


Elitha  Prophesies  Plenty  in  Samaria. 


2   KIKGS   VII,  VIII.       Hazacl  Kills  Ben-hadad,  and  Succeeds  him 


3.^.  But  EJisha  sat  In  Ills  Iiouse,  and  tlie  elders  sat  -\vltH 

him— The  latter  clause  of  v.  33,  which  contains  the  king's 
impatient  exclamation,  enables  us  to  account  for  the  im- 
petuous order  he  issued  for  the  beheading  of  Elisha. 
Though  Jehoram  Avas  a  wicked  king,  and  most  of  his 
courtiers  would  resemble  their  master,  many  had  been 
won  over,  through  the  prophet's  influence,  to  the  true  re- 
ligion. A  meeting,  probably  a  prayer-meeting,  of  those 
was  held  in  the  house  where  he  lodged,  for  he  had  none 
of  his  own  (1  Kings  19.20,21);  and  them  he  not  only  ap- 
prised of  the  king's  design  against  himself,  but  disclosed 
to  them,  the  proof  of  a  premeditated  deliverance. 

CHAPTER    VII. 

Ver.  1-16.  Elisha  Prophesies  Incredible  Plenty  in 
Samaria,  l.  Hear  ye  tlie -word  of  tlie  Ijord— This  pre- 
diction, though  uttered  first  to  the  assembled  elders,  was 
intimated  to  the  king's  messengers,  who  reported  it  to 
Jehoram  {v.  18).  To-inorro'w,  aljout  tliis  time,  sliall  a 
measure  of  flue  flour  toe  sold  for  a  slickel,  &c. — This  may 
be  estimated  at  a  peck  of  fine  flour  for  2s.  6d,  and  two 
pecks  of  barley  at  the  same  price,  at  tlie  gate  of  Sa- 
maria— Vegetables,  cattle,  all  sorts  of  counti'y  produce, 
are  still  sold  every  morning  at  the  gates  of  towns  in  the 
East.  3.  a  lord  on  whose  liaud  tlie  king  leaned — When 
an  Eastern  king  walks,  or  stands  abroad  in  the  open  air, 
he  alwaj'S  supports  himself  on  the  arm  of  the  highest 
courtier  present,  if  the  Lord  ivould  make  windows  in 
heaven— The  scoffing  infidelity  of  this  remark,  which 
was  a  sneer  against  not  the  prophet  only,  but  the  God  he 
served,  was  justly  and  signally  punished  (see  t>.  20).  3. 
there  were  four  leprous  men — The  account  of  the  sud- 
den raising  of  the  siege,  and  the  unexpected  supply  given 
to  the  famishing  inhabitants  of  Samaria,  is  introduced  by 
a  narrative  of  the  visit  and  discovery,  by  these  poor  crea- 
tures, of  the  extraordinary  flight  of  the  Syrians,  leprous 
men  at  the  entering  of  the  gate — Living,  perliaps,  in 
some  lazar-house  there.  (Leviticus  13.  4-G;  Numbers  5.  3.) 
5.  they  rose  up  in  tlie  ttvilight — i.  e.,  the  evening  twi- 
liglit  (v.  12).  tlie  uttermost  part  of  the  camp  of  Syria — 
i.  e.,  the  extreinity  nearest  the  city.  G,  7.  the  Lord  had 
made  tlie  Iiost  of  tlie  Syrians  to  hear  tlie  noise  of 
chariots- This  illusion  of  the  sense  of  hearing,  whereby 
the  besiegers  imagined  the  tramp  of  two  armies  from  op- 
posite quarters,  was  a  great  miracle  which  God  wrought 
directly  for  the  deliverance  of  his  people.  8-11.  tliese 
lepers  .  .  .  did  eat  and  drink— After  tliey  had  appeased 
their  hunger,  and  secreted  as  many  valuables  as  they  could 
carry,  their  consciences  smote  them  for  concealing  the 
discovery,  and  they  hastened  to  publish  it  in  the  city. 
10.  liorses  tied,  asses  tied,  aixd  tlic  tents  as  they  -^vere — 
The  uniform  arrangement  of  encampments  in  the  East  is, 
to  place  the  tents  iu  the  centre,  while  the  cattle  are  pick- 
eted all  around,  as  an  outer  wall  of  defence ;  and  hence 
the  lepers  describe  the  cattle  as  the  first  objects  they  saw. 
1^15.  the  king  .  .  .  said  unto  Iiis  ser^'ant^,  I  'will  no^v 
sho^v  you  -tvhat  the  Syrians  liave  flone — Similar  strata- 
gems have  been  so  often  resorted  to  in  the  ancient  and 
inodern  wars  of  the  East,  that  there  is  no  wonder  Jeho- 
ram's  suspicions  were  awakened.  But  the  scouts,  whom 
he  despatched,  soon  found  unmistakal^le  signs  of  tlie 
panic  that  had  struck  the  enemy,  and  led  to  a  most  pre- 
cipitate flight. 

17-20.  The  Unbelieving  Lord  Tuoddkn  to  Death. 
17.  the  king  appointed  the  lord  on  -ivhosc  hand  he 
leaned,  &c.  — The  news  spread  like  lightning  thi'ougli 
the  city,  and  was  followed,  as  was  natural,  by  a  popular 
rush  to  the  Syrian  camp.  To  keep  order  at  tlie  gate,  the 
king  ordered  his  minister  to  keep  guard  ;  but  the  impet- 
uosity of  the  famishing  people  could  not  be  resisted.  Tlie 
lord  was  trodden  to  death,  and  Elisha's  prophecy  in  all 
respects  accomplished. 

CHAPTER    VIII. 

Ver.  1-6.     The   Shttnammite's    Land   Restored.     1. 

Then  spake  Elislia  unto  tlie  ivoman  — Rather  "had 


spoken."  The  repetition  of  Elisha's  direction  to  the  Shu- 
nammite  is  merely  given  as  an  introduction  to  the  fol- 
lowing narrative;  and  it  probably  took  place  before  the 
events  recorded  in  chaps.  5.  and  6.  the  Lord  hatli  called 
for  a  famine— All  such  calamities  are  chastisements  in- 
flicted by  the  hand  of  God;  and  this  famine  was  to  be  of 
double  duration  to  that  one  which  happened  in  the  time 
of  Elijah  (James  5. 17)— a  just  increase  of  severity,  since 
the  Israelites  still  continued  obdurate  and  incorrigible, 
under  the  ministry  and  miracles  of  Elisha  (Leviticus  20. 
21,  24,  28).  a.  she  sojoui-ned  in  the  land  of  the  Pliills- 
tlnes  seven  years- Their  territory  was  recommended  to 
her,  from  its  contiguity  to  her  usual  residence;  and  now, 
that  this  state  liad  been  so  greatly  reduced,  there  was  less 
risk  than  formerly  from  the  seductions  of  idolatry;  and 
many  of  the  Jews  and  Israelites  were  residing  there.  Be- 
sides, an  emigration  tiiither  was  less  oflenslve  to  the  king 
of  Israel  than  going  to  sojourn  in  Judah.  3.  she  ivcnt 
fortli  to  cry  unto  the  king  for  her  Iiouse  and  for  lier 
land— In  consequence  of  her  long-continued  absence  from 
the  country,  her  possessions  were  occupied  by  her  kin- 
dred, or  had  been  conflscated  to  the  crown.  No  staiute  in 
the  law  of  Moses  ordained  tlrat  alienation.  But  the  inno- 
vation seems  to  have  been  adopted  in  Israel.  ■*.  the  king 
talked  -with  Gehazi — Ceremonial  pollution  being  con- 
veyed by  contact  alone,  there  was  nothing  to  prevent  a 
conference  being  held  with  this  leper  at  a  distance;  and 
although  he  was  excluded  from  the  toivn  of  Samaria,  this 
reported  conversation  may  have  taken  place  at  the  gate 
or  in  one  of  the  royal  gardens.  The  providence  of  God  so 
ordained  that  King  Jehoram  had  been  led  to  inquire,  with 
great  interest,  into  the  miraculous  deeds  of  Elislia,  and 
that  the  prophet's  servant  was  in  the  act  of  relating  the 
marvellous  incident  of  the  restoration  of  the  Shunam- 
mite's  son,  when  she  made  her  appearance  to  prefer  her 
request.  The  king  was  pleased  to  grant  it;  and  a  state 
oflicer  was  charged  to  afford  her  every  facility  in  the  re- 
covery of  her  family  possession  out  of  the  liands  of  the 
occupier. 

7-15.  Hazael  Kills  His  Master,  and  Succeeds  Hi,m. 
7.  !Elisha  came  to  Damascus— Being  directed  tliitlier  by 
the  Spirit  of  God,  in  pursuance  of  tlie  mission  formerly 
given  to  his  master  in  Horeb  (1  Kings  19. 15),  to  anoint 
Hazael  king  6i  Syria.  On  the  arrival  of  the  prophet  being 
known,  Ben-hadad,  who  was  sick,  sent  to  inquire  tlie  is- 
sue of  his  disease,  and,  according  to  the  practice  of  the 
heathens  in  consulting  their  soothsayers,  ordered  a  liberal 
present  in  remuneration  of  the  service.  9.  forty  camels' 
tourden — The  present,  consisting  of  the  rarest  and  most 
valuable  produce  of  the  land,  would  be  liberal  and  mag- 
nificent. But  it  must  not  be  supposed  it  was  actually  so 
large  as  to  require  forty  camels  to  carry  it.  The  Orientals 
are  fond  of  display,  and  would,  ostentatiousl.v,  lay  upon 
forty  beasts  what  might  very  easily  h.ave  been  borne  by 
four,  thy  son  Ben-hadad— So  called  from  the  established 
usage  of  designating  the  prophet  father.  This  was  tlie 
same  Syrian  monarch  who  had  formorl.v  porsecutcd  him 
(see  on  ch.  6.  13,  11).  10.  Go,  say.  Thou  mnyest  certainly 
recover  — There  was  no  contradiction  in  this  nussage. 
This  part  was  properly  the  answer  to  Ben-liadad's  in- 
quiry. The  second  part  was  intended  for  Hazael,  who, 
like  an  artful  and  ambitious  courtier,  reported  only  as 
much  of  the  prophet's  statement  as  suited  his  own  views 
(cf.  11.  11).  11.  he  Si'ttled  his  countenance  steadfastly 
upon  him,  until  he  -ivas  ashamctl- i.  e.,  Hazael.  The 
steadfast,  penetrating  look  of  the  prophet  seemed  to  have 
convinced  Hazael  that  his  secret  designs  were  known, 
and  the  deep  emotions  of  Elisha  were  Justified  l)y  the  hor- 
rible atrocities  whlcli,  too  common  in  ancient  warfare, 
that  successful  usurper  committed  In  Israel  (ch.  10.  32;  13. 
3,  4,  22).  15.  took  a  thick  cloth,  &e. — A  coverlet.  In  tlie 
East,  this  article  of  bed  furniture  is  generally  a  tlilck 
quilt  of  wool  or  cotton,  so  that,  with  its  great  wight, 
when  steeped  in  water.  It  would  be  a  fit  instrument  for 
accomplishing  the  murderous  purpose,  without  leaving 
any  marks  of  violence.  But  it  has  been  supposed  by 
many  doubtful  that  Hazael  purposel.v  murdered  the  king. 
It  is  common  for  Eastern  people  to  sleep  with  their  faces 

235 


Jehu  i»  Anointed  King. 


2  KINGS  IX,  X. 


Joram  Slain,  and  Jezebel  Eaten  by  Doga. 


covered  with  a  mosquito  net ;  and,  in  some  cases  of  fever, 
they  damp  the  bed-clothes.  Hazael,  aware  of  those  chill- 
ing remedies  being  usually  resorted  to,  might  have,  with 
an  honest  intention,  spread  a  refreshing  cover  over  him. 
The  rapid  occurrence  of  the  king's  death  and  immediate 
burial  were  favourable  to  his  instant  elevation  to  the 
throne. 

16-23.  Jehoram's  Wicked  Rkigx.  16.  Jelioram  the 
son  of  JeUosHaphat  .  .  .  1>egan  to  reign— (see  on  ch. 
3. 1).  His  father  resigned  the  throne  to  him  two  years  be- 
fore his  death.  18.  daughter  of  Ahab— Athaliah,  through 
Whose  influence  Jehoi-am  introduced  the  worship  of  Baal 
and  many  other  evils  into  the  kingdom  of  Judah  (see  2 
Chronicles  21. 2-20).  This  apostasy  would  have  led  to  the 
total  extinction  of  the  royal  family  in  that  kingdom,  had 
It  not  been  for  the  Divine  pi-omise  to  David  (2  Samuel  7). 
A  national  chastisement,  however,  was  inflicted  on  Judah 
by  the  revolt  of  Edom,  which,  being  hitherto  governed  by 
a  tributary  ruler  (ch.  3. 9;  1  Kings  22. 47),  erected  the  stand- 
ard of  independence  (see  on  2  Chronicles  21. 9). 

ZL  Ahaziah  Succeeds  Him.  34.  Ahaziah  his  sou 
*     reigued  In  his  stead— (see  on  2  Chronicles  22. 1-6). 

CHAPTER  IX. 

Ver,  1-23.    .Tehu  is  Anointed.    1.  Ramoth-gilead— A 

city  of  great  Importance  to  the  Hebrew  people,  east  of 
Jordan,  as  a  fortress  of  defence  against  the  Syrians.  Je- 
horam  liad  regained  it  (ch.  8. 29).  But  the  Israelitish  army 
was  still  encamped  there,  under  the  command  of  Jehu. 
Elislia  called  one  of  the  clilldrcn  of  the  prophets — 
This  errand  referred  to  the  last  commission  given  to  Eli- 
jali  in  Horeb  (1  Kings  19. 16).  box  of  oil— (see  1  Samuel 
10. 1).  3.  carry  hiin  to  an  inner  chamber — Both  to  en- 
sure the  safety  of  the  messenger,  and  to  prevent  all  ob- 
struction in  the  execution  of  tire  business.  3.  I  have 
anointed  thee  king  over  Israel — This  was  only  a  part  of 
the  message;  the  full  announcement  of  which  is  given 
(v.  7-10),  flee  and  tarry  not— For  fear  of  being  surprised 
and  overtaken  by  the  spies  or  servants  of  the  court.  4. 
So  the  young  man  .  .  .  -went  to  Rnniotli-gilead — His 
ready  undertaking  of  this  delicate  and  hazardous  mission 
was  an  eminent  proof  of  his  piety  and  obedience.  The  act 
of  anointing  being  done  through  a  commissioned  prophet, 
was  a  Divine  intimation  of  his  investiture  with  the  sove- 
reign power.  But  it  was  sometimes  done  long  prior  to  the 
actual  possession  of  the  throne  (1  Samuel  16.  13),  and,  in 
like  manner,  tlie  commission  had,  in  tliis  instance,  been 
given  also  a  long  time  before  to  Elijah,  who,  for  good  rea- 
sons, left  it  in  charge  to  Elisha,  and  he  waited  God's  time 
and  command  for  executing  it.  [Poole.]  10.  in  the  por- 
tion of  Jezrcel— i.  e.,  that  had  formerly  been  the  vineyard 
of  Naboth.  11.  Is  all  -^vell  J  &c.— Jehu's  attendants  knew 
that  the  stranger  belonged  to  the  order  of  the  prophets  by 
his  garb,  gestures,  and  form  of  address;  and  soldiers  like 
them  very  readily  concluded  such  persons  to  be  crack- 
brained,  not  only  from  the  sordid  negligence  of  their  per- 
sonal appearance,  and  their  open  contenrpt  of  the  world, 
but  from  the  religious  pursuits  in  which  their  whole  lives 
were  spent,  and  the  grotesque  actions  which  they  fre- 
quently performed  (cf.  Jeremiah  29.  26).  13.  they  hasted, 
and  took  every  man  his  garment  —  The  upper  cloak 
which  they  spread  on  the  ground,  as  a  token  of  their 
homage  to  their  distinguished  commander  (Matthew  21. 
7).  top  of  the  stairs— From  the  room  where  the  prophet 
had  privately  anointed  Jehu.  That  general  returned  to 
join  his  brother  officers  in  the  public  apartment,  who, 
immediately  on  learning  his  destined  elevation,  con- 
ducted him  to  the  top  of  the  stairs  leading  to  the  roof,  and 
which  was  the  most  conspicuous  place  of  an  Oriental 
structure  that  could  be  chosen,  being  at  the  very  top  of 
the  gate-building,  and  fully  in  view  of  the  people  and 
military  in  the  open  ground  in  front  of  the  building. 
[KiTTO.]  The  popularity  of  Jehu  with  tlie  army  thus  fa- 
voured the  designs  of  Providence  in  pi'ocuring  his  imme- 
diate and  enthusiastic  proclamation  as  king,  and  the  top 
of  the  stairs  was  taken  as  a  most  convenient  substitute 
for  a  throne.  14,  15.  Joram  had  kept  Ramoth-gilead 
236 


—Rather,  was  keeping,  guarding,  or  besieging  it,  with  the 
greater  part  of  the  military  force  of  Israel,  which,  owing 
to  his  wounds  having  compelled  the  king's  retirement 
from  the  scene  of  action,  were  left  in  command  of  Jehu. 
16.  So  Jehu  rode  In  a  chariot,  and  >vent  to  Jezreel — 
Full  of  ambitious  designs,  he  immediately  proceeded  to 
cross  the  Jordan,  to  execute  his  commission  on  the  house 
of  Ahab.  17.  there  stood  a  'watchman  on  the  to-*ver  of 
Jezreel— The  Hebrew  palaces,  besides  being  situated  on 
hills,  had  usually  towers  attached  to  them,  not  only  for 
the  pleasure  of  a  fine  prospect,  but  as  posts  of  useful  ob- 
servation. The  ancient  watch-tower  of  Jezreel  must  have 
commanded  a  view  of  the  whole  region  eastward,  nearly 
down  to  the  Jordan.  Beth-shan  stands  on  a  rising  ground 
about  six  or  seven  miles  distant  beloAV  it,  in  a  narrow 
part  of  the  plain ;  and  when  Jehu  and  his  retinue  reached 
that  point  between  Gilboa  and  Beth-shan,  they  would  be 
fully  descried  by  the  watchman  on  the  tower,  a  report 
being  made  to  Joram  in  his  palace  below.  A  messenger 
on  horseback  is  quickly  despatched  down  into  the  plain 
to  meet  the  ambiguous  host,  and  question  the  object  of 
their  approach.  "Is  it  peace?"  We  may  safely  assume 
that  this  messenger  would  meet  Jehu  at  the  distance  of 
three  miles  or  more.  On  the  report  made  of  his  being  de- 
tained, and  turned  into  the  rear  of  the  still  advancing 
troops,  a  second  messenger  is  in  like  manner  despatched, 
who  would  naturally  meet  Jehu  at  the  distance  of  a  mile 
or  a  mile  and  a  half  down  on  the  plain.  He  also  being 
turned  into  the  rear,  the  watchman  now  distinctly  per- 
ceived "  the  driving  to  be  like  the  driving  of  Jehu,  the  son 
of  Nimshi;  for  he  driveth  furiously."  The  alarmed  mon- 
arch, now  awakened  to  a  sense  of  his  impending  danger, 
quickly  summons  his  forces  to  meet  the  crisis,  and,  ac- 
companied by  Ahaziah,  king  of  Judali,  tlie  two  sovereigns 
ascend  their  chariots  to  make  a  feeble  resistance  to  the 
impetuous  onset  of  Jehu,  who  quickly  from  the  plain  as- 
cends the  steep  northern  sides  of  the  site  on  which  Jezreel 
stood,  and  tlae  conflicting  parties  meet  in  "the  portion  of 
Naboth  the  Jezreelite,"  where  Joram  is  quickly  despatched 
by  an  arrow  from  the  strong  arm  of  Jehu.  We  were  im- 
pressed with  the  obvious  accuracy  of  the  sacred  historian ; 
tlie  localities  and  distances  being  such  as  seem  naturally 
to  be  required  by  the  incidents  related,  afl'oi-ding  just 
time  for  tile  transactions  to  have  occurred  in  the  order  in 
which  they  are  recorded.  [Howe.]  35.  cast  him  in  the 
portion  of  the  field  of  Xaboth  the  Jezreelite,  &c. — Ac- 
cording to  the  doom  pronounced  by  Divine  authority  on 
Ahab  (1  Kings  21. 19),  but  which  on  his  repentance  was  de- 
ferred to  be  executed  on  his  son.  36.  the  blood  of  Bfa- 
both,  and  the  blood  of  sous,  saith  the  Ijord — Although 
their  death  is  not  expressly  mentioned,  it  is  plainly  im- 
plied in  the  confiscation  of  his  property  (see  on  1  Kings 
21. 16). 

27-35.  Ahaziah  is  Slain.  3T.  Ahaziah— was  grand- 
nephew  to  King  Joram,  and  great-grandson  to  King  Ahab. 
Ibleaiu— near  Mcgiddo,  in  the  tribe  of  Issachar  (Joshua  17. 
11 ;  Judges  1.  27),  and  Gur  was  an  adjoining  hill.  30.  Jeze- 
bel painted  her  face — lit.,  her  eyes,  according  to  a  custom 
universal  in  the  East  amongst  women,  of  staining  the  eye- 
lids with  a  black  powder,  made  of  pulverized  antimony, 
or  lead-ore,  mixed  witli  oil,  and  applied  with  a  small 
brush  on  the  border,  so  that  by  this  dark  ligament  on  the 
edge,  the  largeness  as  well  as  tlie  lustre  of  the  eye  itself 
was  thought  to  be  increased.  Her  object  was,  by  her  royal 
attire,  not  to  captivate,  but  to  overawe  Jehu.  35.  found 
no  more  of  her  tlian  the  skull,  and  the  palms  of  her 
hands,  &c. — Tlie  dog  has  a  rooted  aversion  to  prey  on  the 
human  hands  and  feet. 

36,37,  Jezebel  Eaten  by  Dogs.  36.  he  said,  This  la 
•Oxe^  Avord  of  the  liord — (see  on  1  Kings  21.  23).  Jehu's 
statement,  however,  was  not  a  literal  but  a  paraphrased 
quotation  of  Elijah's  prophecy. 

CHAPTER    X. 

Ver.  1-17.  Jehtj  Causes  Seventy  of  Ahab's  Children 
TO  BE  Beheaded.  1.  Ahab  had  seventy  sons  in  Samaria 

—As  it  appears  (v.  13)  that  grandsons  are  included,  it  i» 


Seventy  of  Ahab's  Children  Beheaded. 


2  KINGS  XI. 


Jehoash  is  Made  King. 


pi-obable  that  this  number  comprehended  the  whole  pos- 
terity of  Ahab.  Their  being  all  assembled  in  that  capital 
might  arise  from  their  being  left  there  on  the  liing's  de- 
parture for  Ramoth-gilead,  or  from  their  taking  refuge  in 
some  of  the  strongholds  of  that  city  on  the  news  of  Jeliu's 
conspiracy.  It  may  be  inferred  from  the  tenor  of  Jeliu's 
letters  that  their  first  intention  was  to  select  the  fittest  of 
the  royal  family  and  set  him  up  as  king,  or  perhaps  this 
challenge  of  Jehu  was  designed  as  a  stroke  of  policy  on 
his  part  to  elicit  their  views,  and  try  wliether  tliey  were 
Inclined  to  be  pacific  or  hostile.  The  bold  character  of  the 
man, and  the  rapid  success  of  his  conspiracy,  terrified  the 
civic  authorities  of  Samaria  and  Jezreel  into  submission. 
5.  l»e  that  -was  over  tlie  liousc— Tlie  governor  or  cham- 
berlain of  the  palace.  tHc  bringers-up  of  tlic  cliildren 
—Anciently,  and  still  also  in  many  Eastern  countries,  the 
principal  grandees  were  charged  with  the  support  and 
education  of  the  royal  princes.  This  involved  a  heavy  ex- 
pense which  they  were  forced  to  bear,  but  for  which  they 
endeavoured  to  find  some  compensation  in  the  advan- 
tages of  their  connection  with  the  court.  G.  take  yc  tlie 
beads  of  tUe  men,  yotir  master's  sons — The  barbarous 
practice  of  a  successful  usurper  slaughtering  all  who  may 
have  claims  to  the  throne,  has  been  frequently  exempli- 
fied in  the  ancient  and  modern  histories  of  the  East.  8. 
lay  ye  tliem  in  t^vo  Ueaps  at  tlic  entering  In  of  tlie 
gate,  &c.— The  exhibition  of  the  heads  of  enemies  is 
always  considered  a  glorious  trophy.  Sometimes  a  pile  of 
heads  is  erected  at  the  gate  of  the  palace;  and  a  liead  of 
peculiarly  striking  appearance  selected  to  grace  the  sum- 
mit of  the  pyramid.  9.  said  to  all  the  people,  Ye  be 
rigUteous,  &c. — A  great  concourse  was  assembled  to  gaze 
on  this  novel  and  ghastly  spectacle.  The  speech  which 
Jehu  addressed  to  the  spectators  was  artfully  framed  to 
Impress  their  minds  with  the  idea  that  so  wholesale  a 
massacre,  done  without  his  order  or  connivance,  was  the 
secret  result  of  the  Divine  judgments  denounced  on  the 
house  of  Ahab;  and  the  efl^ect  of  it  was  to  prepare  the 
public  mind  for  hearing,  without  horror,  of  a  similar  re- 
volting tragedy  which  was  soon  after  perpetrated,  viz., 
the  extinction  of  all  theinlluential  friends  and  supporters 
of  the  dynasty  of  Ahab,  including  those  of  tlie  royal  house 
of  Judali.  13.  We  arc  tlie  bretliren  of  Aliazlali— 'i.  e., 
not  fnll,  but  step-brothers,  sons  of  Jehoram  by  various 
concubines.  Ignorant  of  the  revolution  that  had  taken 
place,  they  were  travelling  to  Samaria  on  a  visit  to  their 
roj'al  relatives  of  Israel,  when  they  were  seized  and  put 
to  death,  from  the  apprehension  that  they  might  probably 
stimulate  and  strengthen  the  party  that  still  remained 
faitliful  in  their  allegiance  to  Ahab's  dj'nasty.  cliildren 
of  tlie  queen — i.  c,  of  the  queen-mother,  or  regent,  Jeze- 
bel. 15-18.  Jehonadal)  the  son  of  Recital) — (see  on  1 
Chronicles  2. 55).  A  person  who,  from  his  piety  and  simple 
primitive  manner  of  life  (Jeremiah  35.),  was  highly  es- 
teemed, and  possessed  great  influence  in  the  country. 
Jehu  saw  in  a  moment  the  advantage  that  his  cause  would 
gain  from  the  friendship  and  countenance  of  this  venera- 
ble man  in  the  eyes  of  the  people,  and  accordingly  paid 
him  the  distinguished  attention  of  inviting  him  to  a  seat 
in  his  chariot,  give  me  tliine  liand— Not  simplj'  to  aid 
him  in  getting  up,  but  for  a  far  more  significant  and  im- 
portant purpose— the  giving,  or  rather  Joining  hands, 
being  the  recognized  mode  of  striking  a  league  or  cove- 
nant, as  well  as  of  testifying  fealty  to  a  new  sovereign ; 
accordingly,  it  is  said,  "he  (Jehonadab)  gave  him  (Jehu) 
his  hand." 

l*-29.  He  Destroys  the  ■WorshippefwS  of  Baal.  19. 
call  unto  me  all  the  prophets  of  Baal— The  votaries  of 
Baal  are  here  classified  under  the  several  titles  of  propliets, 
priestK,  and  servants,  or  worshippers  generally.  They 
might  be  easily  convened  into  one  spacious  temple,  as 
their  number  had  been  greatly  diminished  both  l)y  the 
influential  ministrations  of  Elijah  and  Elisha,  and  also 
from  the  late  King  Joram's  neglect  and  discontinuance  of 
the  worship.  Jehu's  appointment  of  a  solemn  sacrifice  In 
honour  of  Baal,  and  a  summons  to  all  his  worshippers  to 
Join  in  Its  celebration,  was  a  deep-laid  plot,  which  he  had 
resolved  upon  for  their  extinction'  a  measure  in  perfect 


harmony  with  the  Mosaic  law,  and  worthy  of  a  constitu- 
tional king  of  Israel.  It  was  done,  however,  not  from  re- 
ligious, but  purely  political  motives,  because  he  liolieved 
that  the  existence  and  interests  of  the  Baalltes  were  in- 
separably bound  up  with  the  dynasty  of  Ahab,  and  be- 
cause he  hoped  that  by  their  extermination  ho  would  se- 
cure the  attachment  of  the  far  larger  and  more  influential 
party  who  worshipped  God  in  Israel.  Jehonadab's  con- 
currence must  have  been  given  in  the  belief  of  his  being 
actuated  solely  by  the  highest  principles  of  piety  and 
zeal.  3:3.  Bring  forth  vestments  for  all  the  ^vorshlp- 
pers  of  Baal— The  priests  of  Baal  were  clad,  probably,  in 
robes  of  white  byssus,  while  they  were  engaged  in  the 
functions  of  their  ofllce,  and  these  were  kept  under  the 
care  of  an  officer,  in  a  particular  wardrobe  of  Baal's  tem- 
ple. This  treacherous  massacre,  and  the  means  taken  to 
accomplish  it,  are  paralleled  by  the  slaughter  of  the  Janis- 
saries and  other  terrible  tragedies  in  the  modern  history  of 
the  East.  39.  Ho-\vbelt  from  the  sins  of  Jeroboam  .  .  . 
Jehu  departed  not  from  after  tliem— Jehu  had  no  in- 
tention of  carrying  his  zeal  for  the  Lord  beyond  a  certain 
point,  and  as  he  considered  it  impolitic  to  encourage  hia 
subjects  to  travel  to  Jerusalem,  he  re-established  the  sym- 
bolic worship  of  tlie  calves. 

CHAPTER  XI. 

Ver.  1-3.  Jehoash  Saved  from  Athaliah's  BIassa- 
CRE.  1.  Athallah— (see  on  2  Chronicles  22.  2).  She  had 
possessed  great  influence  over  her  son,  who,  by  her  coun- 
sels, had  ruled  in  the  spirit  of  the  house  of  Ahab.  de- 
stroyed all  the  seed-royal— all  connected  with  the  royal 
family  who  might  have  urged  a  claim  to  the  throne,  and 
wlio  had  escaped  the  murderous  hands  of  Jehu  (2  Chroni- 
cles 21.  2-4 ;  22.  1 ;  ch.  10. 13, 14).  This  massacre  slie  was  In- 
cited to  perpetrate— partly  from  a  determination  not  to 
let  David's  family  outlive  hers— partly  as  a  measure  of 
self-defence  to  secure  herself  against  the  violence  of  Jehu, 
who  was  bent  on  destroying  the  whole  of  Ahab's  posterity 
to  which  she  belonged  (ch.  8. 18-26);  but  chiefly  from  per- 
sonal ambition  to  rule,  and  a  desire  to  cstabli.sh  the  wor- 
ship of  Baal.  Such  was  the  sad  fruit  of  the  unequal  alli- 
ance between  the  son  of  the  pious  Jehoshaphut  and  a 
daughter  of  the  idolatrous  and  wicked  house  of  Ahab.  3. 
Jehosheba— or  Jehoshabeath  (2  Chronicles  22. 11).  daugh- 
ter of  King  Joram— not  by  Athallah,  but  by  a  secondary 
wife,  stole  him  from  aniong  tlie  king's  sons  -which 
-»vcrc  slain— either  from  among  the  corpses,  he  being  con- 
sidered dead,  or  out  of  the  palace  nursery,  hid  liim  in 
the  bed-chamber— For  the  use  of  the  priests,  which  was 
in  some  part  of  the  temple  (v.  3),  and  of  which  Jehoiada  and 
his  wife  had  the  sole  charge.  What  is  called,  however, 
the  bed-chamber  in  the  East  is  not  the  kind  of  apartment 
that  we  understand  by  the  name,  but  a  small  closet,  into 
which  are  flung  during  the  day  the  mattresses  and  other 
bedding  materials  spread  on  the  floors  or  divans  of  the 
sitting-rooms  by  day.  Such  a  lumber-room  was  well 
suited  to  be  a  convenient  place  for  the  recovery  of  his 
wounds,  and  a  hiding-place  for  the  royal  Infant  and  his 
nurse, 

4-12.  He  13  Made  King.  4.  In  the  seventh  year— viz., 
of  the  reign  of  Athallah,  and  the  rescue  of  Jelioash.  Je- 
hoiada sent  and  fetched  the  rulers,  (So.- Ho  could 
scarcely  have  obtained  such  a  general  convocation  except 
at  the  time,  or  on  pretext,  of  a  public  and  solemn  festival. 
Having  revealed  to  them  the  secret  of  the  young  king's 
preservation,  and  entered  into  a  covenant  with  tluin  for 
the  overthrow  of  the  tyrant,  ho  then  arranged  willi  them 
the  plan  and  time  of  carrying  their  plot  into  execution 
(see  on  2  Chronicles  22.10-12;  2.3).  The  conduct  of  Je- 
hoiada, who  acted  the  leading  and  chief  part  In  this  con- 
spiracy, admits  of  an  easy  and  full  Justification;  for, 
while  Athaliah  was  a  usurper,  and  belonged  to  a  race  de- 
voted by  Divine  denunciation  to  destruction,  even  his 
own  wife  had  abetter  and  stronger  cla!?}  to  the  tlirone; 
the  sovereignty  of  Judah  had  been  divinely  appropriated 
to  the  family  of  David,  and  therefore  the  young  prince  on 
whom  It  was  proposed  to  confer  the  crown,  possessed  an 

i:37 


Jehoash  orders  the  Repair  of  the  Temple.  2  KINGS  XII,  XIII. 


Jehoahaz's  Wicked  Reign  over  Israel. 


Inherent  right  to  it,  of  which  a  usurper  could  not  de- 
prive him.  Moreover,  Jehoiada  was  most  probably  the 
high  priest,  whose  official  duty  it  was  to  watch  over  the 
due  execution  of  God's  laws,  and  who  in  his  present 
movement,  was  encouraged  and  aided  by  the  counte- 
nance and  support  of  the  chief  authorities,  both  civil  and 
ecclesiastical,  in  the  country.  In  addition  to  all  these 
considerations,  he  seems  to  have  been  directed  by  an  im- 
pulse of  the  Divine  Spirit,  througli  the  counsels  and  ex- 
hortations of  the  prophets  of  the  time. 

13-10.  Athaliah  Slain.  13.  AtnallaU  heard  «ie 
noise  of  tlic  guard  and  of  the  people— The  profound 
secresj'  witli  which  the  conspiracy  had  been  conducted 
rendered  the  unusual  acclamations  of  the  vast  assembled 
crowd  the  more  startling,  and  roused  the  suspicions  of 
tlie  tyrant,  slie  came  into  tlie  temple  of  the  I^ord— i.  e., 
the  courts,  which  she  was  permitted  to  enter  by  Jehoiada's 
directions  (v.  8)  in  order  that  she  might  be  secured.  14. 
the  king  stood  by  a  pillar— or  on  a  platform,  erected  for 
that  purpose  (2  Chronicles  6. 13).  15.  without  the  ranges 
— i.  e.,  fences,  that  the  sacred  place  might  not  be  stained 
with  human  blood. 

17.  Jehoiada  Restores  God's  Worship.  IT.  a  cove- 
nant hetween  tlie  Lord  and  the  king  and  the  people— 
The  covenant  witli  the  Lord  was  a  renewal  of  the  national 
covenant  with  Israel  (Exodus  19.;  24.;  "to  be  unto  him 
a  people  of  inheritance,"  Deuteronomy  4.6;  27.9).  The 
covenant  between  the  king  and  the  people  was  the  con- 
sequence of  this,  and  by  it  the  king  bound  himself  to 
rule  according  to  the  Divine  law,  while  the  people  en- 
gaged to  submit,  to  give  him  allegiance  as  the  Lord's 
anointed.  The  immediate  fruit  of  this  renewal  of  the 
covenant  was  the  destruction  of  the  temple  and  the 
slaughter  of  the  priests  of  Baal  (see  on  ch.  10.27);  the 
restoration  of  the  pure  worship  of  God  in  all  its  ancient 
integrity,  and  the  establishment  of  tlie  young  king  on 
the*  hereditary  throne  of  Judah. 

CHAPTER    XII. 

Ver.  1-18.  Jehoash  Reigns  Well  while  Jehoiada 
Lived.  3.  Jelioash  did  tliat  -^vhlch  -^vas  right  in  the 
sight  of  the  Lord — So  far  as  related  to  his  outward  ac- 
tions and  tlie  policy  of  his  government.  But  it  is  evident 
from  tlie  sequel  of  his  history  that  the  rectitude  of  his 
administration  was  owing  more  to  the  salutary  influence 
of  his  preserver  and  tutor,  Jehoiada,  than  to  the  honest 
and  sincere  dictates  of  his  own  mind.  3.  But  the  high 
places  were  not  taken  away — The  popular  fondness  for 
the  private  and  disorderly  rites  performed  in  the  groves 
and  recesses  of  hills  was  so  invetei-ate  that  even  the  most 
powerful  monarchs  had  been  unable  to  accomplish  their 
suppression ;  no  wonder  that  in  the  early  reign  of  a  young 
king,  and  after  the  gross  irregularities  that  had  been 
allowed  during  tlie  maladministration  of  Athaliah,  the 
difliculty  of  putting  an  end  to  the  superstitions  associated 
with  "the  high  places"  was  greatly  increased.  4:.  Jeho- 
ash said  to  the  priests,  &c.— There  is  here  given  an  ac- 
count of  the  measures  which  the  young  king  took  for 
repairing  the  temple  by  the  levying  of  taxes.  1.  "Tlie 
money  of  every  one  that  passeth  the  accouunt,"  viz.,  half 
a  shekel,  as  an  offering  to  the  Lord"  (Exodus  30. 13).  2. 
"The  money  that  every  man  is  set  at,"  i.  e.,  the  redemp- 
tion-price of  every  one  who  had  devoted  himself  or  any 
thing  belonging  to  him  to  the  Lord,  and  tlie  amount  of 
which  was  estimated  according  to  certain  rules  (Leviticus 
27. 1-8).  3.  Free-will  or  voluntary  offerings  made  to  the 
sanctuary.  The  first  two  were  paid  annually  (see  on  2 
Chronicles  24. 5).  7-10.  Wliy  repair  ye  not  the  breaches 
of  the  liottsel— This  mode  of  collection  not  proving  so 
productive  as  was  expected,  the  dilatoriness  of  the  priests 
was  the  chief  cause  of  the  failure,  and  a  new  arrange- 
ment was  proposed.  A  chest  was  placed  by  the  high 
priest  at  the  entrance  into  the  temple,  into  which  the 
money  given  by  the  people  for  the  repairs  of  the  temple 
was  to  be  put  by  the  Levites  who  kept  the  door.  The 
object  of  this  chest  was  to  make  a  separation  between 
the  money  to  be  raised  for  the  building  from  the  other 
258 


moneys  destined  for  the  general  use  of  the  priests,  in  tne 
hope  that  the  people  would  be  more  liberal  in  their  con- 
tributions when  it  was  known  that  their  offerings  would 
be  devoted  to  the  special  purpose  of  making  the  neces- 
sary repairs ;  and  that  the  duty  of  attending  to  this  work 
was  no  longer  to  devolve  on  the  priests,  but  to  be  under- 
taken by  tlie  king.  11-13.  they  gave  the  money,  being 
told,  into  the  hands  of  tliem  that  did  the  work — The 
king  sent  his  secretary  along  with  an  agent  of  the  high 
priest  (2  Chronicles  24. 11)  to  count  the  money  in  the  chest 
from  time  to  time,  and  deliver  the  amount  to  the  over- 
seers of  the  building,  who  paid  the  workmen  and  pur- 
chased all  necessary  materials.  The  custom  of  putting 
sums  of  certain  amount  in  bags,  which  are  labelled  and 
sealed  by  a  proper  officer,  is  a  common  way  of  using  the 
currency  in  Turkey  and  other  Eastern  countries.  13-16. 
Ho'wbcit  there  -were  not  made  bo'^vls,  &c. — When  the 
repairs  of  the  temple  had  been  completed,  the  surplus 
was  appropriated  to  the  purcliase  of  the  temple  furni- 
ture. The  integrity  of  the  overseers  of  the  work  being 
undoubted,  no  account  was  exacted  of  the  way  in  which 
they  applied  the  money  given  to  them,  while  other 
monej^s  levied  at  the  temple  were  left  to  the  disposal  of 
the  priests  as  the  law  directed  (Leviticus  5. 16;  Numbers 
5.  8).  17,  18.  Then  Hazael  foiiglit  against  Gath— (Seeon 
2  Chronicles  24.  23,  24.) 

19-21.  He  is  Slain.  20.  his  servants  arose  .  .  .  and 
slew  Joasli  in  the  Iiouse  of  Millo — (See  also  2  Chronicles 
24.25.) 

CHAPTER    XIII. 

Ver.  1-7.  Jehoahaz's  Wicked  Reign  over  Israel. 
1.  Jehoahaz  reigned  seventeen  years — Under  his  gov- 
ernment, which  pursued  the  policy  of  his  predecessors 
regarding  the  support  of  the  calf-worship,  Israel's  apos- 
tasy from  the  true  God  became  greater  and  more  cod- 
flrmed  than  in  tlie  time  of  his  fatlier  Jehu.  The  national 
chastisement,  when  it  came,  was  consequently  the  more 
severe;  and  the  instruments  emploj'ed  by  the  Lord  in 
scourging  the  revolted  nation  were  Hazael  and  his  son 
and  general  Ben-hadad,  in  resisting  whose  successive  in- 
vasions the  Israelitish  army  was  sadly  reduced  and  weak- 
ened. In  the  extremity  of  his  distress,  Jehoaliaz  besought 
the  Lord,  and  was  heard,  not  on  his  own  account  (Psalm 
66.18;  Proverbs  1.28;  15.8),  but  that  of  the  ancient  cove- 
nant with  the  patriarchs  (v.  23).  4.  He  sa-»v  the  oppres- 
sion of  Israel- 1.  e.,  commiserated  the  fallen  condition  of 
his  chosen  people.  Tlie  Divine  honour  and  the  interests 
of  true  religion  required  that  deliverance  should  be 
granted  them  to  check  the  triumph  of  the  idolatrous 
enemy,  and  put  an  end  to  their  blasphemous  taunts  that 
God  iiad  forsaken  Israel  (Deuteronomy  32  27;  Psalm  12.4). 
5.  a  saviour— This  refers  neitlier  to  some  patriotic  de- 
fender nor  some  signal  victory,  but  to  the  deliverance 
obtained  for  Israel  by  the  two  successors  of  Jehoahaz, 
viz.,  Joash,  who  regained  all  the  cities  which  the  Syrians 
had  taken  from  his  father  (v.  25);  and  Jeroboam,  who  re- 
stored the  former  boundaries  of  Israel  (ch.  14.25).  G. 
there  remained  tlie  grove— Asherah— the  idol  set  up  by 
Ahab  (1  Kings  10.33),  and  which  ought  to  have  been  de- 
molished (Deuteronomy  7.5).  7.  made  them  like  tlie 
dust  in  threshing- Threshing  in  the  East  is  performed 
in  the  open  air  upon  a  level  plot  of  ground,  daubed  over 
with  a  covering  to  prevent,  as  mucli  as  possible,  the 
earth,  sand,  or  gravel  from  rising;  a  great  quantity  of 
them  all,  notwithstanding  this  precaution,  must  unavoid- 
ably be  taken  up  with  the  grain;  at  the  same  time  the 
straw  is  shattered  to  pieces.  Hence  it  is  a  most  signifi- 
cant figure,  frequently  employed  by  Orientals  to  describe 
a  state  of  national  suffering,  little  short  of  extermina- 
tion (Isaiah  21.10;  Micah  4.12;  Jeremiah  51.33).  The 
figure  originated  in  a  barbarous  war  custom,  which 
Hazael  literally  followed  (Amos  1. 3,  4 ;  of.  2  Samuel  8. 31 ; 
Judges  8. 7). 

8-2.5.  JoAsn  Succeeds  him.  8.  his  might— This  is  par- 
ticularly noticed  in  order  to  show  that  the  grievous  op- 
pression from  foreign  enemies,  by  which  the  Israelites 
were  ground  down,  was  not  owing  to  the  cowardice  or 


THE   VALLEY   OF   SALT,    BETWEEN   THE    TEEBITOSIES    OF   JTJDAH    AND    EDOM. 


THE    GIBEONITES    OBTAINING  A    I-EAQUE    WITH    JOSHUA. 


The  Reigns  of  Joash  and  Amaziah. 


2  KINGS  XIV. 


Joash  Defeats  Amaziah. 


Imbecility  of  their  king,  but  solely  to  the  righteous  and 
terrible  judgment  of  God  for  tlieir  foul  apostasy.  13, 13, 
His  mlglit,  wUerc^vltli  he  fought  against  Antnzlali — 

(Sec  on  ch.  H.  8-14.)  The  usual  suramsiry  of  his  life  and 
reign  occurs  rather  early,  and  is  again  repeated  in  the 
account  given  of  the  reign  of  the  king  of  Judah  (ch.  1-1.  lo). 
11-19.  Klisha  was  fallen  sick  of  Ixis  sickness  ivliereof 
lie  dJetl — Every  man's  death  is  occasioned  by  some  dis- 
ease, and  so  was  Elisha's.  But  in  intimating  it,  there 
seems  a  contrast  tacitly  made  between  him  and  his  pro- 
phetic predecessor,  who  did  not  die.  Joasli  tlie  king  of 
Israel  came  down  nnto  kim,  and  -wept  over  kis  face — 
Visited  him  where  he  was  lying  ill  of  this  mortal  sick- 
ness, and  expressed  deep  sorrow,  not  from  the  personal 
respect  he  boi-e  for  the  prophet,  but  for  tin-  incalculable 
loss  his  death  would  occasion  to  the  kingdom,  my 
father,  my  father  !  &c. — (See  on  ch.  2.  12.)  Tliese  words 
seem  to  have  been  a  complimentary  phrase  applied  to 
oue  who  was  thought  an  eminent  guardian  ajid  deliverer 
of  his  country;  and  tlie  particular  application  of  them  to 
Elisha,  who,  by  his  counsels  and  prayer,  had  obtained 
many  glorious  victories  for  Israel,  shows  that  the  king 
possessed  some  measure  of  faith  and  trust,  which,  though 
weak,  was  accepted,  and  called  forth  the  prophet's  dying 
benediction.  15.  Take  boTv  and  arrotvs — Hostilities 
■were  usually  proclaimed  by  a  herald,  sometimes  by  a 
king  or  general  making  a  public  and  formal  discharge  of 
an  arrow  into  the  enemy's  country.  Elisha  directed  Joasli 
to  do  this,  as  a  symbolical  act,  designed  to  intimate  more 
fully  and  signitieantly  the  victories  promised  to  the  king 
of  Isi'ael  over  the  Syrians.  His  laying  his  hands  upon  the 
king's  hands  was  to  represent  the  power  imparted  to  tlie 
bow-shot  as  coming  from  the  Lord  through  the  medium 
of  the  prophet.  His  shooting  the  first  arroAV  eastward — 
to  that  part  of  his  kingdom  which  the  Syrians  had  taken, 
and  which  was  east  of  Samaria — was  a  declaration  of 
war  against  them  for  the  invasion.  His  shooting  the 
other  arrows  into  the  ground  was  in  token  of  tlie  number 
of  victories  he  was  to  gain;  but  his  stopping  at  the  third 
betrayed  the  weakness  of  his  faith ;  for,  as  the  discharged 
arrow  signified  a  victory  over  the  Syrians,  it  is  evident 
that  the  more  arrows  he  shot  the  more  victories  he  would 
gain  ;  and  as  he  stopped  so  soon,  his  conquests  would  be 
incomplete.  30.  Elisha  died—Enjoying  a  happier  life  than 
Elijah,  as  he  possessed  a  milder  character,  and  bore  a  less 
hard  commission— his  rough  garment  was  honoured  even 
at  the  court,  coming  in  of  the  year — i.  e.,  the  spring,  the 
usual  season  of  beginning  campaigns  in  ancient  times. 
Predatory  bands  from  Moab  generally  made  incursions 
at  that  time  on  the  lands  of  Israel.  The  bearers  of  a 
corpse,  alarmed  bj'  the  appearance  of  one  of  these  bands, 
hastily  deposited,  as  they  passed  that  way,  their  load  in 
Elisha's  sepulchre,  which  might  be  easily  done  by  re- 
moving the  stone  at  the  mouth  of  the  cave.  According  to 
the  Jewish  and  Eastern  custom,  his  body,  as  well  as  that 
of  the  man  who  was  miraculously  restored,  was  not  laid 
in  a  coffin,  but  only  swathed;  so  that  the  bodies  could 
be  brought  into  contact;  and  the  object  of  the  miracle 
■was  to  stimulate  the  king's  and  people  of  Israel's  faith  in 
the  still  unaccomplished  predictions  of  Elislia  respecting 
the  war  with  the  Syrians.  Accordingly  tlie  historian 
forthwith  records  the  historical  fulfilment  of  the  predic- 
tion (v.  22-25),  in  the  defeat  of  the  enemy,  in  the  recovery 
of  the  cities  that  had  been  taken,  and  their  restoration  to 
the  kingdom  of  Israel, 

CHAPTER     XIV. 

Ver.  1-6.  Amaziah'3  Good  Reign  oveu  Judaii.  3-6. 
He  did  tliat  which  tvas  right  iu  tlie  sight  of  tlie  Lord, 
yet  not  like  David  his  father — The  beginning  of  his  reigu 
was  excellent,  for  he  acted  the  part  of  a  constitutional 
king,  according  to  the  law  of  God,  yet  not  witli  jjorfect 
sincerity  of  heart  (cf.  2  Chronicles  25.  2),  for,  as  iu  the  case 
of  his  father  Joash,  the  early  promise  was  belied  by  the 
devious  course  he  personally  followed  in  later  life  (see  on 
2  Clironicles  20. 14),  as  well  as  by  the  public  irregularities 
be  tolerated  in  the  kingdom.  5,  as  soon  as  the  kingdom 


^vas  confirmed  in  his  hand— It  was  an  act  of  justice  no 
less  than  of  filial  pietj-  to  avenge  the  murder  of  his  father ; 
but  it  is  evident  that  the  two  assassins  must  have  pos- 
sessed considerable  weight  and  influence,  as  the  king  was 
obliged  to  retain  them  in  his  service,  and  durst  not,  for 
fear  of  their  friends  and  supporters,  institute  proceedings 
against  them  until  his  power  had  been  fully  consolidated. 
C.  But  the  clilldren  of  the  murderers  he  slciv  not — 
This  moderation,  inspired  by  the  Mosaic  law  (Deuterono- 
my 24. 10),  displays  the  good  character  of  this  prince;  for 
the  course  thus  pursued  towards  the  families  of  tlie  regi- 
cides was  directly  contrary  to  the  prevailing  customs  of 
antiquity,  according  to  wliicli  all  connected  witli  the 
criminals  were  doomed  to  unsparing  destruction. 

7.  He  Smites  Edom.  7.  He  slov  of  Edom  in  the  val- 
ley of  salt  ten  thousand— In  tlie  reign  of  Jorani  tlie 
Edomites  had  revolted  (see  on  ch.  8.  20).  But  Amaziah, 
determined  to  reduce  them  to  their  former  subjection, 
formed  a  hostile  expedition  against  them,  in  which  he 
routed  their  army,  and  made  himself  master  of  their 
capital,  the  valley  of  salt— is  that  part  of  the  Ghor 
which  comprises  the  salt  and  sandy  plain  to  the  south 
of  the  Dead  Sea.  Selah  —  lit.,  Selah  —  (rock)  generally 
thought  to  be  Petra.  Joktheel — i.  e.,  given  or  conquered  by 
God.  See  the  history  of  this  conquest  more  fully  detailed 
(2  Chronicles  25.  (S-lfi). 

8-10.  Joash  Defeats  Him.  8.  Amaziah  sent  messen- 
gers to  Jelioash,  the  sou  of  Jehoaliax,  son  of  Jehu,  king 
of  Israel — This  bold  and  haughty  challenge,  which  was 
most  probably  stimulated  by  a  desire  of  satisfaction  for 
the  outrages  perpetrated  by  the  discharged  auxiliaries  of 
Israel  (2  Chronicles  25.  13)  on  the  towns  that  lay  in  their 
way  home,  as  well  as  by  revenge  for  the  massacre  of  his 
ancestors  by  Jehu  (ch.  9.)  sprang,  there  is  little  doubt, 
from  pride  and  self-confidence,  inspired  by  his  victory 
over  the  Edomites.  9.  Jehoash  the  king  of  Israel  sent 
to  Amaziah— People  in  the  East  voiy  often  express  their 
sentiments  in  a  parabolic  form,  especially  when  they  in- 
tend to  convey  unwelcome  truths  or  a  contemptuous 
sneer.  This  was  the  design  of  the  admonitory  fablo 
related  by  Joash  in  his  reply.  The  thistle,  a  low  shrub, 
might  be  chosen  to  represent  Amaziah,  a  petty  prince;  the 
cedar,  the  powerful  sovereign  of  Israel,  and  the  wild  beast 
that  trode  down  the  thistle  the  overwhelming  army  witli 
which  Israel  could  desolate  Juclali.  But,  perhaps,  without 
making  so  minute  an  application,  the  parable  may  be  ex- 
plained generally,  as  describing  in  a  striking  manner  the 
effects  of  pride  and  ambition,  toM'criiig  far  beyond  their 
natural  sphere,  and  sure  to  fall  with  a  sudden  and  ruin- 
ous crash.  The  moral  of  the  fable  is  contained  in  v.  10. 
11.  But  Amaziah  -«vould  not  hear- The  sarcastic  tenor  of 
this  reply  incited  the  king  of  Judah  the  more;  for,  being  In 
a  state  of  judicial  blindness  .and  infatuation  (2  Chronicles 
25.  20),  lie  was  immovably  determined  on  war.  But  tho 
superior  energy  of  Joash  surprised  him  ere  he  had  com- 
pleted his  military  preparations.  Pouring  a  numerous 
army  into  the  territory  of  Judah,  he  encountered  Ama- 
ziah in  a  pitched  battle,  routed  his  army,  took  himself 
prisoner,  and  having  marched  to  Jerusalem,  not  only  de- 
molished part  of  the  city  walls,  but  plundered  the  treas- 
ures of  the  palace  and  temple,  and  taking  hostages  to 
prevent  any  further  molestation  from  Judah,  terminated 
the  war.  Without  leaving  a  garrison  iu  Jerusalem,  he 
returned  to  his  capital  with  all  convenient  speed,  his 
presence  and  whole  forces  being  required  to  repel  the 
troublesome  incursions  of  the  Syrians. 

17-20.  He  is  Slain  «y  a  Conspiuacy.  19.  they  made 
a  conspiracy  against  him  in  Jerusalem— Aniazlah's 
apostasy  (2  Chronicles  25.  'ZT)  was  followed  by  a  general 
maladministration,  especially  tlie  disastrous  issue  of  the 
war  with  Israel— the  ruinous  condition  of  Jerusalem,  tlio 
plunder  of  the  temple,  and  the  loss  of  their  children  who 
were  taken  as  hostages— lost  him  the  respect  and  altacli- 
ment  not  of  the  grandees  only,  but  of  his  subjects  gener- 
ally, who  were  In  rebellion.  The  king  fled  In  terror  to 
Lachlsh,  a  frontier  town  of  the  riiilistines,  when-,  how- 
ever, ho  was  traced  and  murdered.  His  friends  had  IiIh 
corpse  brought  witliout  any  pomp  or  cereuiony,  in   a 

2S\) 


The  Rdgns  of  Azariah,  Jeroboam, 


2  KINGS  XV,  XVI.      Zechariah,  Menahem,  Fekahiah,  Pekah,  etc. 


chariot  to  Jerusalem,  where  he  was  interred  among  his 
royal  ancestors. 

21, 22.  AzAKiAH  Succeeds  Him.  21.  all  tUe  people  of 
Judali  took  Azariali— Or  Uzziah  (ch.  15.  30 ;  2  Chronicles 
26. 1).  The  popular  opposition  had  been  personally  direct- 
ed against  Amaziah  as  the  author  of  their  calamities, 
but  it  was  not  extended  to  his  family  or  heir.  83.  He 
built  Elatli— fortified  that  seaport.  It  had  revolted  with 
the  rest  of  Edom,  but  was  now  recovered  by  Uzziah,  his 
fatlier,  who  did  not  complete  the  conquest  of  Edom,  hav- 
ing left  him  that  work  to  do. 

23-29.  Jekoboam's  Wicked  Reign  over  Israel.  33. 
Jeroboam,  tUe  son  of  Joasli,  tlie  king  of  Israel— This 
was  Jeroboam  II.  who,  on  regaining  the  lost  territory, 
raised  the  kingdom  to  great  political  power  (v.  25),  but 
adhered  to  the  favourite  religious  policy  of  the  Israelitish 
sovereigns  (v.  2J);  and,  while  God  granted  him  so  great  a 
measure  of  national  prosperity  and  eminence,  the  reason 
is  expressly  stated  {v.  26,  27)  to  be  that  the  purposes  of  the 
Divine  covenant  forbade  as  yet  the  overthrow  of  the 
•  kingdom  of  the  ten  tribes  (see  on  ch.  13.  23). 

CHAPTER    XV. 

Ver.  1-4.  AzARiAH's  Reign  over  Judah.  1.  In  the 
twenty  and  seventh,  year  of  Jeroboam — It  is  thought 
that  the  throne  of  Judah  continued  vacant  eleven  or 
twelve  years,  between  the  death  of  Amaziah  and  the  in- 
auguration of  his  son  Azariah,  who,  being  an  infant  four 
years  old  when  his  father  was  murdered,  a  regency  was 
appointed  during  his  minority.  Azariah  began  to  reign 
—The  cliaracter  of  his  reign  is  described  by  the  brief 
formula  employed  by  the  inspired  historian,  in  record- 
ing the  religious  policy  of  the  later  kings.  But  his  reign 
was  a  very  active  as  well  as  eventful  one,  and  is  fully  re- 
lated (2  Chronicles  26).  Elated  by  the  possession  of  great 
power,  and  presumptuously  an-ogating  to  himself,  as  the 
heathen  kings,  the  (unctions  both  of  the  real  and  sacer- 
dotal offices,  he  was  punished  with  leprosy,  which,  as  the 
oflfence  was  capital  (Numbers  8.  7),  was  equivalent  to 
dcatli;  for  this  disease  excluded  him  from  all  society; 
and  while  Jotham,  his  son,  as  his  viceroj',  administered 
tlie  affairs  of  the  kingdom- being  about  fifteen  years  of 
age  (cf.  V.  33)— he  had  to  dwell  in  a  place  apart  by  him- 
self (see  on  cli.  7.  3),  After  a  long  reign  he  died,  and  was 
buried  in  the  royal  burying-field,  though  not  in  the  royal 
cemetery  of  "  the  city  of  David"  (2  Chronicles  26.  33). 

8-16.  Zechariah's  Reign  over  Israel.  8.  In  the 
thirty  and  eighth  year  of  Azariah  king  of  Judaic  did 
Zecliariah  theson  of  Jeroboam  reign  over  Israel — There 
was  an  interregnum  from  some  unknown  cause  between 
the  reign  of  Jeroboam  and  the  accession  of  his  son,  which 
lasted,  according  to  some,  for  ten  or  twelve  years,  accord- 
ing to  others,  for  twenty-two  years,  or  more.  This  prince 
pursued  tlie  religious  policy  of  the  calf-worship,  and  his 
reign  was  short,  being  abruptly  terminated  by  the  hand 
of  violence.  In  his  fate  was  fulfilled  tlie  prophecy  ad- 
dressed to  Jehu  (ch.  10. 30;  also  Hosea  1. 4),  that  liis  family 
would  possess  the  throne  of  Israel  for  four  generations; 
and  accordingly  Jehoahaz,  Joash,  Jehoram,  and  Zecha- 
riah were  his  successors  — but  there  his  dynasty  termi- 
nated ;  and  perhaps  it  was  the  public  knowledge  of  this 
prediction  that  prompted  the  murderous  design  of  Shal- 
lum.  13-lT.  Shallum  .  .  .  reigned  a  full  month — Being 
opposed  and  slain  by  Menahem,  who,  according  to  Jo- 
sephus,  was  commander  of  the  forces,  which,  on  the  re- 
port of  the  king's  murder,  were  besieging  Tirzah,  a  town 
twelve  miles  east  of  Samaria,  and  formerly  a  seat  of  the 
kings  of  Israel.  Raising  the  siege,  he  marched  directly 
against  the  usurper,  slew  him,  and  reigned  in  his  stead. 
16.  Menahent  smote  Tlphsah— Thapsacus,  on  the  Eu- 
phrates, the  border  city  of  Solomon's  kingdom  (1  Kings  4. 
24).  The  inhabitants  refusing  to  open  their  gates  to  him, 
Menahem  took  it  by  storm,  and  having  spoiled  it,  com- 
mitted the  most  barbarous  excesses,  without  regard  either 
to  age  or  sex. 

17-21.    MenaHEM'S.    17.  reigned  ten  years  in  Samaria 
—His  government  waa  conducted  on  the  religious  policy 


of  his  predecessors.    19.  Pul  the  king  of  Assyria— This 

is  the  first  Assyrian  king  after  Nimrod  who  is  mentioned 
in  biblical  history.  His  name  has  been  recently  identi- 
fied with  tliatof  Phalluka  on  the  monuments  of  Nineveh, 
and  that  of  Menahem  discovered  also,  came  against  the 
land— Elsewhere  it  is  said  "Ephraim  (Israel)  goes  to  the 
Assyrian."  The  two  statements  may  be  reconciled  thus: 
"Pul,  of  his  own  motion,  induced,  perhaps,  by  tlie  expe- 
dition of  Menahem  against  Thapsacus,  advanced  against 
the  kingdom  of  Israel;  then  Menahem  sent  him  1000  tal- 
ents in  order  not  only  to  divert  him  from  his  plans  of  con- 
quest, butat  the  same  time  to  purchase  his  friendship  and 
aid  for  the  establishment  of  his  own  precarious  sover- 
eignty, so  that  Menahem  did  not  properly  invite  the 
Assyrian  into  the  land,  but  only  changed  the  enemy 
when  marching  against  the  country,  by  tliis  tribute,  into 
a  confederate  for  the  security  of  his  usurped  dominion; 
which  the  prophet  Hosea,  less  concerned  about  the  his- 
torical fact  than  the  disposition  betrayed  therein,  might 
very  well  censure  as  a  going  of  Ephraim  to  the  Assyrians 
(Hosea  5. 13 ;  7. 1 ;  8. 9),  and  a  covenant-making  with  Asshur 
(ch.l2. 1).  [Keil.]  a  thousand  talents  of  silver — Equal  to 
£362,200.  This  tribute,  which  Menahem  raised  by  a  tax  on 
the  grandees  of  Israel,  bribed  Pul  to  return  to  his  own 
country  (see  on  1  Chronicles  5.  26). 

22-21.  Pekahiah'S.  33.  Pekahiah  .  .  .  son  of  Mena- 
hem began  to  reign— On  comparing  the  date  given  with 
Azariah's  reign,  it  seems  that  several  months  had  inter- 
vened between  the  death  of  Menahem  and  the  accession 
of  Pekahiali,  probably  owing  to  a  contest  about  the 
tlirone.  35.  ^tvith  Argob  and  Arieh,  &c. — Many  com- 
mentators view  these  as  the  captain's  accomplices.  But 
it  is  more  probable  that  they  were  influential  friends  of 
line  king,  who  were  murdered  along  with  him. 

27-31.  Pekah'S.  39.  in  the  days  of  Pekah,  king  of 
Israel,  came  Tiglath-pileser — This  monarch,  who  suc- 
ceeded Pul  on  the  throne  of  Assyria,  is  the  only  one  of 
all  the  kings  who  does  not  give  his  genealogy,  and  is 
therefore  supposed  to  have  been  an  usurper.  His  annals 
have  been  discovered  in  the  Nimroud  mound— describing 
tliis  expedition  into  Syria.  The  places  taken  are  here 
mentioned  as  they  occurred  and  were  conquered  in  tlio 
progress  of  an  invasion,  30.  Hoshea  the  son  of  Elali 
made  a  conspiracy  ,  ,  .  and  slew  him — He  did  not, 
however,  obtain  possession  of  the  kingdom  till  about 
nine  or  ten  years  after  the  perpetration  of  this  crime. 
[Hales.] 

32-38.  JoTHAM's  Reign  over  Judah.  in  the  twentieth 
year  of  Jotham — Jotham's  reign  having  lasted  only  six- 
teen years,  the  meaning  is,  that  the  reign  of  Hoshea  began 
in  the  twentieth  after  the  beginning  of  Jotham's  reign — 
tlie  sacred  historian,  having  not  yet  introduced  the  name 
of  Ahaz,  reckoned  the  date  by  Jotham,  whom  he  had 
already  mentioned  (see  on  2  Chronicles  27.  8).  33.  Five 
and  tiventy  years  old  'was  he  when  lie  began  to  reign 
— i.  e.,  alone — for  he  had  ruled  as  his  father's  viceroy. 
35.  the  higher  gate  of  the  house  of  tlie  Liord — Not  the 
temple  itself,  but  one  of  its  courts— probably  that  which 
led  into  the  palace  (2  Chronicles  23.  20).  37.  tlie  Lord 
began  to  send  against  Judah,  Rezin  the  king  of  Syria, 
&c. — This  is  the  first  intimation  of  the  hostile  feelings  of 
the  kings  of  Israel  and  Syria,  to  Judah,  which  led  theiu 
to  form  an  alliance  and  make  joint  preparations  for  war, 
which,  however,  was  not  actually  waged  till  the  reign 
of  Ahaz. 

CHAPTER   XVI. 
Ver.  1-16.    Ahaz's  Wicked  Reign  over  Judah.    1-4. 
Ahaz  did  not  that  >vliich  -vvas  right  in  the  sight  of 

the  Lord— The  character  of  this  king's  reign,  the  volup- 
tuousness and  religious  degeneracy  of  all  classes  of  the 
people,  are  graphically  portrayed  in  the  writings  of  Isaiah, 
who  prophesied  at  that  period.  The  great  increase  of 
worldly  wealth  and  luxury  in  the  reigns  of  Azariah  and 
Jotham  had  introduced  a  host  of  corruptions,  which, 
during  his  reign,  and  by  the  infiuence  of  Ahaz,  bore  fruit 
in  the  idolatrous  practices  of  every  kind  which  prevailed, 
in  all  parts  of  the  kingdom  (see  on  2  Chronicles  28.  24). 


IlosJtetCs  Wicked  Rdgn. 


2    KINGS    XVII.  Samaria  Taken,  and  Israel  Curried  Captive. 


3.  wallced  In  tlie  way  of  tlie  kings  of  Israel— this  is 
descriptive  of  the  early  part  of  his  reign,  when,  lilic  the 
kings  of  Israel,  he  patronized  the  symbolic  worship  of 
God  by  images,  but  he  gradually  went  farther  into  gross 
idolatry  (2  Chronicles  28.  2).  made  lila  sou  to  pass 
through,  the  flre— (ch,  23.  10).  The  hands  of  the  idol 
Moloch  being  red-hot,  the  children  were  passed  through 
between  them,  which  was  considered  a  form  of  lustra- 
tion ;  but  there  is  reason  to  believe  that,  in  certain  circum- 
stances, the  children  were  burnt  to  death  (Psalm  IOC.  37). 
This  was  strongly  prohibited  in  the  law  (Leviticus  18.  21 ; 
20.  2-5;  Deuteronomy  18. 10),  although  there  is  no  evidence 
that  it  was  practised  in  Israel  till  the  time  of  Aliaz.  5. 
Then  Rezln  king  of  Syria,  and  Pekah  tlie  son  of  Re- 
maliah,  king  of  Israel,  came  up  to  war  against  Jeru- 
salem—Notwithstanding their  great  efforts  and  military 
preparations,  they  failed  to  take  it,  and,  being  disap- 
pointed, raised  the  siege  and  returned  home  (cf.  Isaiah  7. 
1).  6.  Rezin  recovered  Elath— which  Azariah  had  got 
into  his  possession  (ch.  14.  22).  The  Syrians  came  to 
EUath,  and  d-»velt  there  unto  this  day — The  Septuagiut 
version  has  "the  Edomites,"  which  the  most  judicious 
coihmentators  and  travellers  [Robinson]  prefer.  7-9.  So 
Ahaz  sent  messengers  to  Tlglath-pileser — In  spite  of 
the  assurance  given  him  by  Isaiah  by  two  signs,  the  one 
immediate,  the  other  remote  (Isaiah  7. 14 ;  8.  4),  that  the 
confederate  kings  would  not  prevail  against  him,  Ahaz 
sought  aid  from  the  Assyrian  monarch,  to  purchase  which 
he  sent  the  treasures  of  the  palace  and  temple.  Tiglatli- 
pileser  marched  against  Damascus,  slew  Rezin  the  king, 
and  carried  the  people  of  Damascus  into  captivity  to  Kir, 
which  is  thought  to  have  been  the  city  Karine  (now 
Kerend),  in  Media.  10-lG.  Ahaz  -went  to  Damascus  to 
meet  Tiglath-pileser— This  was  a  visit  of  respect,  and 
perhaps  of  gratitude.  During  his  stay  in  that  heathen 
city,  Ahaz  saw  an  altar  with  which  he  was  greatly  capti- 
vated. Forthwith  a  sketch  of  it  was  transmitted  to  Jeru- 
salem, with  orders  to  Urijah  the  priest  to  get  one  con- 
structed according  to  the  Dainascus  model,  and  let  this 
new  altar  supersede  the  old  one  in  the  temple.  Urijah, 
with  culpable  complaisance,  acted  according  to  his  in- 
structions (v.  16).  The  sin  in  this  affair  consisted  in  med- 
dling with,  and  improving  according  to  human  taste  and 
fancy,  the  altars  of  the  temple,  the  patterns  of  which  had 
been  furnished  by  Divine  authority  (Exodus  25.  40;  26.  30; 
27. 1 ;  1  Chronicles  28. 19).  Urijah  was  one  of  the  witnesses 
taken  by  Isaiah  to  bear  his  prediction  against  Syria  and 
Israel  (Isaiah  8.  2). 

17-19.  He  Spoils  the  Temple.  17.  cut  off  the  borders 
of  the  hases,  &c. — It  is  thought  that  he  did  this  to  employ 
the  elaborate  sculpture  in  adorning  his  palace.  18.  the 
covert  for  the  Sabbath — the  portico  through  which  the 
priests  entered  the  temple  on  the  Sabbath,  the  king's 
entry  -ivithout — a  private  external  entrance  for  the  king 
Into  the  temple.  Tlie  change  made  by  Ahaz  consisted  in 
removing  both  of  these  into  the  temple  from  fear  of  the 
king  of  Assyria,  that,  in  case  of  a  siege,  he  might  secure 
the  entrance  of  the  temple  from  him, 

CHAPTER   XVII. 

Vor.  1-4.  nosHEA's  Wicked  Reign.  1.  In  the  t>velfth 
year  of  Ahaz  king  of  Judah,  began  Hoshca  to  reign — 

riie  statement  in  ch.  15.  30  may  he  reconciled  with  the 
present  passage  in  the  following  manner:  Hoshea  con- 
spired against  Pekah  In  the  twentieth  year  of  the  latter, 
wliich  was  the  eighteentli  of  Jotham's  reign.  It  was  two 
vears  before  Hoshea  was  acknowledged  king  of  Israel, 
e.  p.,  in  the  fourth  of  Ahaz,  and  twentieth  of  Jotham.  In 
the  twelfth  year  of  Ahaz  his  reign  began  to  be  tranquil 
and  prosperous.  [Calmet.]  2.  he  did  evil,  but  not  as  the 
kings  of  Israel — Unlike  his  predecessors  from  the  time 
of  Jeroboam,  he  neither  established  the  rites  of  Baal, 
nor  compelled  the  people  to  adhere  to  the  symbolic  wor- 
ship of  the  calves.  But  although,  in  these  respects,  Ho- 
shea acted  as  became  a  constitutional  king  of  Israel;  yet, 
through  the  influence  of  the  nineteen  princes  who  had 
swayed  the  sceptre  before  hlra,  all  of  whom  had  been 
16 


zealous  patrons  of  idolatry,  and  many  of  whom  had  been 
also  infamous  for  personal  crimes,  tlie  whole  nation  had 
become  so  completely  demoralized,  that  the  righteous 
judgment  of  an  angry  Providence  impen'ded  over  it.  3. 
Against  him  came  up  Shalmaneser— or  Shalman  (Hosea 
10. 14),  the  same  as  the  Sargon  of  Isaiah.  Very  recently 
the  name  of  this  Assyrian  king  has  been  traced  on  the 
Ninevite  monuments,  as  concerned  in  an  expedition 
against  a  king  of  Samaria,  whose  name,  though  mutilated, 
Colonel  Rawlinson  reads  as  Hoshea.  4.  found  con- 
spiracy in  Hoshea— after  having  paid  tribute  for  several 
years,  Hoshea,  determined  on  throwing  off  the  Assyrian 
yoke,  withheld  the  stipulated  tribute;  and  Shalmaneser, 
incensed  at  this  rebellion,  proclaimed  war  against  Israel. 
This  was  in  the  sixth  year  of  Hoshea's  reign,  he  had 
sent  messengers  to  So,  king  of  Egypt— the  Sabaco  of  the 
classic  historians,  a  famous  Ethiopian  who,  for  fifty  years, 
occupied  the  Egyptian  throne,  and  through  whose  aid 
Hoshea  hoped  to  resist  the  tlireatened  attack  of  the 
Assyrian  conqueror.  But  Shalmaneser,  marching  against 
him,  scoured  the  whole  country  of  Israel,  besieged  the 
capital  Samaria,  and  carried  the  principal  inhabitants 
into  captivity  in  his  own  land,  having  taken  the  king 
himself,  and  imprisoned  him  for  life.  This  ancient  policy 
of  transplanting  a  conquered  people  into  a  foreign  land, 
was  founded  on  the  idea  that,  among  a  mixed  multitude, 
differing  in  language  and  religion,  they  would  be  kept  in 
better  subjection,  and  have  less  opportunity  of  combining 
together  to  recover  their  independence,  cai-ried  Israel 
away — i.e.,  the  remaining  tribes  (see  on  ch.  15.  29).  and 
placed  them,  Ac— This  passage  Gesenius  renders  thus, 
omitting  the  particle  bi/,  wliich  is  printed  in  italics  to 
show  it  is  not  in  the  original :  "  and  placed  them  in  Halah, 
and  on  the  Cliabor,  a  river  of  Gozan,  and  in  the  cities  of 
the  Medes."  Halah,  the  same  as  Calah  (Genesis  10.  H,  12), 
in  the  region  of  the  Laycus  or  Zab  river,  about  a  day's 
journey  from  the  ruins  of  Nineveh.  Chabor  is  a  river, 
and  it  is  remarkable  that  there  is  a  river  rising  in  the 
central  highlands  of  Assyria  which  retains  this  name 
Khabour  unchanged  to  the  present  day.  Gozan  (pasture) 
or  Zozan,  are  the  highlands  of  Assyria,  which  afford 
pasturage.  The  region  in  which  the  Chabor  and  the  Zab 
rise,  and  through  which  they  flow,  is  peculiarly  of  this 
character.  The  Nestorians  repair  to  it  with  their  numer- 
ous flocks,  spending  the  summer  on  the  banks  or  in  the 
highlands  of  the  Chabor  or  the  Zab.  Considering  the 
high  authdrity  we  possess  for  regarding  Gozan  and  Zozaa 
as  one  name,  there  can  be  no  doubt  that  this  is  the  Gozan 
referred  to  in  this  passage,  cities  of  the  Medes— "vil- 
lages," according  to  the  Syriac  and  "Vulgate  versions,  or 
"mountains,"  according  to  the  Scptuagint.  The  Medish 
inhabitants  of  Gozan,  having  revolted,  had  been  destroyed 
by  the  kings  of  Assyria,  and  nothing  was  more  natural 
than  that  they  should  wish  to  place  in  it  an  industrious 
people,  like  the  captive  Israelites,  while  it  was  well  suited 
to  their  pastoral  life.  [Grant's  Nestorians.]    • 

5-41,  Samaria  Taken,  and  Israel  for  their  Sins 
Carried  Captive.  7.  For  so  it  ^vas  that  the  clill- 
dren  of  Israel  had  sinned— There  is  here  given  a  very 
full  and  Impressive  vindication  of  the  Divine  procedure 
in  punishing  his  highly  privileged,  but  rebellious  and 
apostate  people.  No  wonder  that  amid  so  gross  a  per- 
version of  the  worship  of  the  true  God,  and  the  national 
propensity  to  do  reverence  to  idols,  the  Divine  patience 
was  exhausted;  and  that  the  Go<l  whom  they  had  for- 
saken permitted  them  to  go  into  captivity,  that  they 
might  learn  the  dillerence  between  His  service  and 
that  of  their  despotic  conquerors.  84.  the  king  of  As- 
syria brought  men  from  Babylon,  Ac— This  was  not 
Shalmaneser,  but  Esar-haddon  (Ezeklel  4.  2).  The  places 
vacated  by  the  captive  Israelites  he  ordered  to  be  occupied 
by  several  colonies  of  his  own  subjects  from  Babylon,  and 
other  provinces,  from  Cuthah  — The  Chaldco  form  of 
Cush  or  Suslana,  now  Khuslstan.  Ava— .Suppos'-d  to  be 
Ahivaz,  situated  on  the  river  Karuns,  which  falls  Into  tlie 
head  of  the  Persian  Gulf.  Hamath— On  the  Oronfes. 
SepharvBlm  — Slphara,  a  city  on  the  Euphrates  above 
Babylon,    placed  them  to  dwell  in  the  cities  of  Sa- 

241 


The  Mixed  Worship  of  the  Samaritans. 


2  KINGS  XVIII. 


Hezckiah  Destroys  Idolatry. 


tuaria,  &c.— It  must  not  be  supposed  that  the  Israelites 
were  universally  removed  to  a  man.  A  remnant  was 
left,  chiefly,  however,  of  the  poor  and  lower  classes,  with 
whom  these  foreign  colonists  mingled;  so  tliat  the  pre- 
vailing character  of  society  about  Samaria  was  heathen, 
not  Israelite;  for  the  Assyrian  cplonists  became  masters 
of  the  laud,  and,  forming  partial  intermarriages  with  the 
remnant  Jews,  the  inhabitants  became  a  mongrel  race,  no 
longer  a  people  of  Ephraim  (Isaiah  7. 6),  who,  imperfectly 
instructed  in  the  creed  of  the  Jews,  acquired  also  a  mon- 
grel doctrine.  Being  too  few  to  replenish  the  land,  lions, 
by  which  the  land  had  been  infested  (Judges  11. 5 ;  1  Sam- 
uel 17.31;  1  Kings  13.21;  20.36;  Song  4.8),  multiplied  and 
committed  frequent  ravages  upon  tliem.  Recognizing  in 
these  attacks  a  judgment  from  the  God  of  the  land,  whom 
they  had  not  worshipped,  they  petitioned  the  Assyrian 
court  to  send  them  some  Jewish  priests  who  might  in- 
struct them  in  the  right  way  of  serving  Him.  The  king, 
in  compliance  with  their  request,  sent  tliem  one  of  the 
exiled  priests  of  Israel,  who  established  his  headquarters 
at  Beth-el,  and  taught  them  how  they  should  fear  the 
Lord.  It  is  not  said  that  he  took  a  copy  of  the  Pentateuch 
with  him,  out  of  which  he  might  teach  them.  Oral  teach- 
ing was  much  better  fitted  for  the  superstitious  people 
than  instruction  out  of  a  written  book.  He  could  teach 
them  more  eflectually  by  word  of  mouth.  Believing  that 
he  would  adopt  the  best  and  simplest  method  for  them,  it 
is  unlikely  that  he  took  the  written  law  with  him,  and  so 
gave  origin  to  the  Samaritan  copy  of  the  Pentateuch.  [Da- 
vidson's Ckiticism.]  Besides,  it  is  evident  from  his  being 
one  of  the  exiled  priests,  and  from  his  settlement  at 
Beth-el,  that  he  was  not  a  Levite,  but  one  of  the  calf-wor- 
shipping priests,  and,  consequently,  that  his  instructions 
would  be  neither  sound  nor  efficient.  !J9.  Ho-»vbeit  every 
nation  made  gods  of  tlieir  oavii — These  Assyrian  colo- 
nists, however,  though  instructed  in  the  worship,  and 
acknowledging  the  being  of  the  God  of  Israel,  did  not 
suppose  him  to  be  the  only  God.  Like  other  heathens, 
they  combined  his  worship  with  that  of  their  own  gods, 
and  as  they  formed  a  promiscuous  society  from  diflerent 
nations  or  provinces,  a  variety  of  idols  was  acknowledged 
among  them.  30.  S«ccotU-l>eiiotU  —  i.  e.,  the  "tents  or 
bootlis  of  the  daughters,"  similar  to  those  iu  which  the 
Babylonian  damsels  celebrated  impure  rites  (Amos  2.8). 
Nergal— The  Jewish  writers  say  this  idol  was  in  the  form 
of  a  cock,  and  it  is  certain  that  a  cock  is  often  associated 
with  a  priest  on  the  Assyrian  monuments.  [Layakd.] 
But  modern  critics,  looking  to  tlie  astrological  character 
of  Assyrian  idolatry,  generally  consider  Nergal  as  the 
planet  Mars,  the  god  of  war.  The  name  of  this  idol  formed 
part  of  the  appellation  of  two  of  the  king  of  Babylon's 
princes  (Jeremiah  39.  3).  AsUiina  —  An  idol  under  the 
form  of  an  entirely  bald  he-goat.  31.  Nibliaz— Under  that 
of  a  dog— that  Egyptian  form  of  animal-worship  having 
prevailed  in  ancient  Syria,  as  is  evident  from  the  image 
of  a  large  dog  at  the  mouth  of  the  Nahr-el-Kelb  or  Dog- 
river.  Tartalt— According  to  the  rabbis,  was  in  the  form 
of  an  ass,  but  others  understand  it  as  a  planet  of  ill-omen, 
probably  Saturn.  Adrammelecli — Supposed  by  some  to 
be  the  same  as  Molech,  and  in  Assyrian  mythology  to 
stand  for  the  snn.  It  was  worshipped  in  the  form  of  a 
mule— others  maintain  in  that  of  a  peacock.  Aiiamme- 
lecli— Worshipped  in  the  form  of  a  hare,  others  say  in  that 
of  a  goat.  34.  Unto  tliis  day— The  time  of  the  Babj'lon- 
ian  exile,  when  this  book  was  composed.  Tlieir  religion 
was  a  strange  medley  or  compound  of  the  service  of  God 
and  the  service  of  idols.  Such  was  the  first  settlement  of 
the  people,  afterwards  called  Samaritans,  who  were  sent 
from  Assyria  to  colonize  the  land,  when  the  kingdom  of 
Israel,  after  having  continued  350  years,  was  overthi'own. 

CHAPTEE  XVIII. 

Ver.  1-3.  Hezekiah's  Good  Reign.  Ilezeklah  .  .  . 
began  to  reign.  Tiventy  and  Ave  yeaj-s  old — Accord- 
ing to  this  statement  (cf.  ch.  16.  2),  he  must  have  been  born 
when  his  father  Ahaz  was  no  more  than  eleven  years  old. 
Paternity  at  an  age  so  early  is  not  unprecedented  in  the 
242 


warm  climates  of  the  south,  where  the  human  frame  is 
matured  sooner  than  in  our  northern  regions.  But  tho 
case  admits  of  solution  in  a  different  way.  It  was  cus- 
tomary for  the  later'kings  of  Israel  to  assume  their  son 
and  heir  into  partnership  in  the  government  during  their 
livfs;  and  as  Hezekiah  began  to  reign  in  tlie  third  year 
of  rioshca  (v.  1),  and  Hoshea  in  the  twelfth  year  of  Ahaz 
(ch.  17. 1),  it  is  evident  that  Hezekiah  began  to  reign  in 
the  fourteenth  year  of  Ahaz  his  fcther,  and  so  reigned  two 
or  three  years  before  his  father's  death.  So  that,  at  the 
beginning  of  his  reign  in  conjunction  with  his  father,  he 
might  be  only  twenty-two  or  three,  and  Ahaz  a  few  years 
older  than  the  common  calculation  makes  him.  Or  the 
case  may  be  solved  thus:  As  the  ancient  writers,  in  the 
computation  of  time,  take  notice  of  the  year  they  men- 
tion, whether  finished  or  newly  begun,  so  Ahaz  might  be 
near  twenty-one  years  old  at  the  beginning  of  his  reign, 
and  near  seventeen  years  older  at  his  death;  while,  on 
the  other  hand,  Hezekiah,  when  he  began  to  reign,  miglit 
be  just  entering  into  his  twenty-fifth  year,  and  so  Ahaz 
would  be  near  fourteen  years  old  when  his  son  Hezekiah 
was  born— no  uncommon  age  for  a  young  man  to  become 
a  father  in  southern  latitudes.  [Patrick.] 

4-37.  He  Destroys  Idolatry.  4.  He  removed  tlie 
hlgli  places  and  brake  tlie  Images,  &c. — The  methods 
adopted  by  this  good  king  for  extirpating  idolatry,  and  ac- 
complishing a  thorough  reformation  in  religion,  are  fully 
detailed  (2  Chronicles  20. 3;  31. 19).  But  they  are  here  indi- 
cated very  briefiy,  and  in  a  sort  of  passing  allusion. 
brake  in  pieces  the  brazen  serpent — The  preservation 
of  this  remarkable  relic  of  antiquity  (Numbers  21.  5-10), 
might,  like  the  pot  of  manna  and  Aaron's  rod,  have  re- 
niained  an  interesting  and  Instructive  monument  of  the 
Divine  goodness  and  mercy  to  the  Israelites  in  the  wil- 
derness ;  and  it  must  have  required  the  exercise  of  no 
small  courage  and  resolution  to  destroy  it.  But  in  the 
progress  of  degenei'acy  it  had  become  an  object  of  idol- 
atrous worship ;  and  as  the  interests  of  true  religion  ren- 
dered its  demolition  necessary,  Hezekiah,  by  taking  this 
bold  step,  consulted  both  the  glory  of  God  and  the  good 
of  his  country,  unto  tliose  days  tlie  cliildren  of  Israel 
did  bnm  incense  to  it — It  is  not  to  be  supposed  that  this 
superstitious  reverence  had  been  paid  to  it  ever  since  the 
time  of  Moses,  for  such  idolatry  would  not  have  been 
tolerated  either  by  David  or  by  Solomon  in  the  early  part 
of  his  reign,  by  Asa  or  Jehoshaphat  had  they  been  aware 
of  such  a  folly.  But  the  probability  is,  tliat  the  introduc- 
tion of  this  superstition  does  not  date  earlier  than  the 
time  when  the  family  of  Ahab,  by  their  alliance  with  the 
throne  of  Judah,  exercised  a  pernicious  influence  in  pav- 
ing the  way  for  all  kinds  of  idolatry.  It  is  possible,  how- 
ever, as  some  think,  that  its  origin  may  have  arisen  out 
of  a  misapprehension  of  Moses'  language  (Numbers  21.  8). 
Serpent-worship,  how  revolting  soever  it  may  appear, 
was  an  extensively  diflTused  form  of  idolatry,  and  it 
would  obtain  an  easier  reception  in  Israel  that  many 
of  the  neighbouring  nations,  such  as  the  Egyptians  and 
Phoenicians,  adored  idol  gods  in  the  form  of  serpents  as 
the  emblems  of  health  and  Immortality.  5.  lie  trusted 
in  tlie  liord  God  of  Israel— "Without  invoking  the  aid  or 
purchasing  the  succour  of  foreign  auxiliaries  like  Asa 
(1  Kings  15. 18, 19)  and  Ahaz  (ch.  16. 17 ;  Isaiah  7).  so  tliat 
after  liim  was  none  like  liint  among  all  tlie  kings  of 
Jndali— Of  course  David  and  Solomon  are  excepted,  they 
having  had  the  sovereignty  of  the  whole  country.  In  the 
petty  kingdom  of  Judah,  Josiah  alone  had  a  similar  testi- 
mony borne  to  him  (ch.  23. 25).  But  even  he  was  surpassed 
by  Hezekiah,  who  set  about  a  national  reformation  at  tlie 
beginning  of  his  reign,  which  Josiah  did  not.  The  pious 
character  and  the  excellent  course  of  Hezekiali  was 
prompted,  amongst  other  secondary  influences,  by  a 
sense  of  the  calamities  his  father's  wicked  career  had 
brought  on  the  country,  as  well  as  by  tlie  counsels  ot 
Isaiah.  7.  lie  rebelled  against  tlie  king  of  Assyria — t.  e.. 
the  yearly  tribute  his  father  had  stipulated  to  pay,  ho,  wi  tli 
imprudent  haste,  withdrew.  Pursuing  the  policy  of  a 
truly  theocratic  sovereign,  he  was,  through  the  Divine 
blessing  which  rested   on  his   government,  raised  lo  a 


Sennacherib  Besieges  Jerusalem. 


2  KINGS  XIX. 


His  Blasphemous  Letter  to  Hezehiah. 


position  of  great  public  and  national  strength.  Shalman- 
eser  had  withdrawn  from  Palestine,  being  engaged  in  a 
war  with  Tyre,  or  probably  was  dead;  and  assuming, 
consequently,  that  full  independent  sovereignty  which 
God  had  settled  on  the  house  of  David,  he  both  shook  off 
the  Assyrian  yoke,  and,  by  an  energetic  movement  against 
the  Philistines,  recovered  from  that  people  the  territory 
which  they  had  taken  from  his  father  Ahaz.  (2  Clironicles 
28. 18.)  13.  Scnnaclierilj — The  sou  and  successor  of  Shal- 
maneser.  nil  tlie  fenced  cities  of  Jiidali — Not  absolutely 
the  whole  of  them;  for,  besides  the  capital,  some  strong 
fortresses  held  out  against  the  invader  (v.  17;  ch.  19.  8). 
The  following  account  of  Sennacherib's  invasion  of  Judah 
and  the  remarkable  destruction  of  his  army,  is  repeated 
almost  verbatim  in  2  Chronicles  33. ;  and  Isaiah  36.,  37.  The 
expedition  seems  to  have  been  directed  against  Egypt, 
the  conquest  of  which  was  long  a  loading  object  of  am- 
bition with  the  Assyrian  mouarchs*  but  the  invasion  of 
Judah  necessarily  preceded,  that  country  being  the  key 
to  Egypt,  the  highway  through  which  the  conquerors  from 
Upper  Asia  had  to  pass,  and  having  at  this  time  formed  a 
league  of  mutual  defence  with  Egypt  (r.  24).  Moreover,  it 
was  now  laid  completely  open  bj'  the  transplantation  of 
Israel  to  Assyria.  Overrunning  Palestine,  Sennacherib 
laid  siege  to  the  fortress  of  Lachish,  which  lay  seven  Ro- 
man miles  from  Eleutheropolis,  and  therefore  south- 
west of  Jerusalem  on  the  way  to  Egypt.  [Robinson.] 
Amongst  the  interesting  illustrations  of  sacred  history 
furnished  Ijy  the  recent  Assyrian  excavations,  is  a  series 
of  bas-reliefs,  representing  tlie  siege  of  a  town,  which  the 
inscription  on  the  sculpture  shows  to  be  Lachish,  and  the 
figure  of  a  king,  whose  name  is  given,  on  the  same  in- 
scription, as  Sennacheril).  The  legend,  scxilptured  over 
the  head  of  the  king,  ran  thus :  "  Sennacherib,  tlie  miglity 
king,  king  of  the  country  of  Assyria,  sitting  on  the  throne 
of  judgment  before  the  city  of  Lacliish  (Lakhisha),  I  give 
permission  for  its  slaughter."  [Nineveh  and  Babylon.] 
This  minute  confirmation  of  the  truth  of  the  Bible  narra- 
tive is  given  not  only  by  the  name  Lachisii,  whicli  is  con- 
t.ained  in  the  inscription,  but  from  the  pliysiognomy  of 
the  captives  brought  before  the  king,  whicli  is  unmistaka- 
bly Jewish.  1-lr.  lie  semt  to  L.acfeisli,  saying,  .  .  .  tliat 
tvliicli  tJnou  piittest  on  me  -will  I  bear — Disappointed 
in  his  expectations  of  aid  from  Egypt,  and  feeling  himself 
unable  to  resist  so  mighty  a  conqueror  wlio  was  mena- 
cing Jerusalem  itself,  Ilezekiali  made  his  submission. 
The  payment  of  300  talents  of  silver,  and  30  talents  of 
gold— £351,000— brough  t  a  temporary  respite ;  but,  in  raising 
the  imposed  tribute,  he  was  obliged  not  only  to  drain  all 
the  treasures  of  the  palace  and  the  temple,  but  even  to 
strip  the  doors  and  pillars  of  the  sacred  edifice  of  the  gold 
that  adorned  them. 

SENNACnERiB  BESIEGES  JERUSALEM.  17.  king  of  As- 
syria sent  Tartan— general.  (Isaiah  20.  1.)  Rabsaris— 
chief  of  the  eunuchs.  Rab-gliakch — chief  cup-bearer. 
These  were  the  great  officers  employed  in  delivering  Sen- 
nacherib's insulting  message  to  Ilezekiah.  On  the  walls 
of  the  palace  of  Sennacheril>,  at  Khorsabad,  certain  fig- 
ures have  been  identified  with  the  officers  of  that  sove- 
reign mentioned  in  Scripture.  In  particular,  the  figures, 
Rab-shakeh,  Rabsaris,  and  Tartan,  appear  as  full-length 
portraits  of  the  persons  holding  tliose  offices  in  the  reign 
of  Sennacherib,  and  probably  the  very  individuals  sent 
on  this  embassy.  witU  a  great  Host  to  Jemsalein — 
Engaged  in  a  campaign  of  three  years  in  Egypt,  Senna- 
cherib was  forced  by  the  king  of  Ethiopia  to  retreat,  and 
discharging  his  rage  against  Jerusalem,  sent  an  immense 
army  to  summon  it  to  surrender.  (See  on  2  Chronicles  32. 
30.)  tlic  conduit  of  tlie  upper  pool,  &c.— is  the  conduit 
v/hich  went  from  the  reservoir  of  the  Upper  Gihon  (Birket 
el  Mamllla)to  the  lower  pool,  the  Birket  es  Sultan,  tlie 
lit^^Iiway  of  the  fuller's  field— the  public  road  which 
passed  by  that  district,  which  had  been  assigned  them  for 
carrying  on  their  business  without  the  city,  on  account 
of  the  unpleasant  smell.  [Keil.]  18.  tvlten  tUey  had 
called  to  the  king — Hezekiah  did  not  make  a  personal 
appearance,  but  commissioned  his  three  principal  mlnis- 
irns  to  meet  the  Assyrian  deputies  at  a  conference  outside 


the  city  M'alls.  Eliakim— Lately  promoted  to  be  master 
of  the  royal  household.  (Isaiah  22. 20.)  Sliebna— Removed 
for  his  pride  and  presumption  (Isaiah  22.  15)  from  that 
office,  though  still  royal  secretary.  Joah  .  .  .  the  recorder 
— i.  e.,  the  keeper  of  tlie  chronicles,  an  imiiortant  othce  in 
Eastern  countries.  19.  Rab-shaUeh  said— Tlie  insolent 
tone  he  assumed  appears  surprising.  But  this  boasting, 
both  as  to  matter  and  manner,  his  highly  coloured  picture 
of  his  master's  powers  and  resources,  and  tlie  impossibility 
of  Ilezekiah  making  any  etlective  resistance,  heightened 
by  all  the  arguments  and  figures  which  an  Oriental 
imagination  could  suggest,  has  been  paralleled  in  all,  ex- 
cept the  blasphemy,  by  other  messages  of  defiance  sent 
on  similar  occasions  in  the  history  of  the  East.  27.  that 
they  may  eat,  &c.— This  was  designed  to  show  the  dread- 
ful exti'emities  to  which,  in  the  threatened  siege,  the  peo- 
ple of  Jerusalem  would  be  reduced. 

CHAPTER    XIX. 

Vor.  1-5.  IlEZEKiAn  in  Deep  Affliction.  1.  when 
Klnji;  Hfzckiah  lieai-d  It,  he  rent  his  clothes,  &c.— The 
rending  of  his  clothes  was  a  mode  of  expressing  horror  at 
the  daring  blasphemy- the  assumption  of  sackcloth  a 
sign  of  his  mental  distress- his  entrance  Into  the  temple 
to  pray,  the  refuge  of  a  pious  man  in  affliction,  and  the 
forwarding  an  account  of  the  Assyrian's  speech  to  Isaiah 
was  to  obtain  the  prophet's  counsel  and  comfort.  The 
expression  in  which  the  message  was  conveyed  described, 
by  a  strong  figure,  the  desperate  condition  of  the  king- 
dom, together  with  their  own  inability  to  help  them- 
selves; and  it  intimated  also  a  hope,  that  the  blasphe- 
mous defiance  of  Jehovah's  power  by  the  impious  As- 
syrian might  lead  to  some  direct  interposition  for  the 
vindication  of  his  honour  and  supremacy  to  all  heathen 
gods.  4-.  tJac  living  God— Is  a  most  significant  expression 
taken  in  connection  witli  tlie  senseless  deities  that  Rab- 
shakeh  boasted  were  unable  to  resist  his  master's  victo- 
rious arms. 

6,  7.  Comforted  by  Isaiaii.  G.  Isalnh  saJd  .  .  .  F.e 
not  afraid— Tlie  proplict's  answer  was  most  cheering,  as 
it  held  out  the  prospect  of  a  speedy  dclivei-aiice  from  the 
invader.  The  blast,  the  rumour,  the  fall  by  the  sv.-ord, 
contained  a  brief  prediction  that  Avas  soon  fulfilled  in  all 
the  three  particulars— viz.,  the  alarm  that  hastened  his 
retreat,  the  destruction  that  ovcrtooli  liis  army,  and  tne 
violent  death  that  suddenly  ended  his  career. 

8-13.  Sennacherib  Sends  a  Blaspiiemoi's  Letter  T(* 
Hezekiah.  8.  Rab-shakoJi  .  .  .  found  the  king  of 
Assyria  warring  against  Libnah — whether  Lachisii  had 
follen  or  not,  is  not  said.  But  Sennacherili  had  trans- 
ferred his  battering-rams  against  the  apparently  neigli- 
bouring  fortress  of  Libnah  (Joshua  10.  20;  cf.  31;  15. -12), 
where  the  chief  cup-bearer  reported  the  execution  of  his 
mission.  9.  -when  he  lienrd  say  of  Tirhakah,  Behold, 
he  is  come  out  to  flgJat  against  tliee,  ttc— This  was  the 
"  rumour"  to  -which  Isaiah  referred.  Tirhakah  reigned  m 
Upper  Egypt,  while  So  or  Sabaco  ruled  in  Lower  Egypt, 
He  was  a  powerful  monarch,  another  Sesostris,  and  bolli 
he  and  Sabaco  have  left  many  monuments  of  their  great- 
ness. The  name  and  figure  of  Tirhakah  receiving  wai- 
captives,  are  still  seen  in  the  Egyptian  temple  of  Mcdinet 
Abou.  This  was  the  expected  succour  M'liich  was  sneered 
at  (ch.  1(5.  21)  by  Rab-shakeh  as  "a  bruised  reed."  Kago 
against  He-'-ekiah  for  allying  himself  with  Egypt,  or 
the  hope  of  being  better  able  to  meet  this  attack  from  tho 
south.  Induced  him,  after  hearing  tho  rumonr  of  Tlrha- 
kah's  advance,  to  send  a  menacing  letter  to  Hezekiah,  in 
order  that  he  might  force  the  king  of  Judah  to  an  Im- 
mediate surrender  of  his  capital.  This  letter,  couched  In 
the  same  vaunting  and  imperious  stylo  as  tl'O  speech  of 
Rab-shakeh,  exceeded  it  in  blasphemy,  and  contained  a. 
larger  enumeration  of  conquered  places,  with  the  view  of 
terrifying  Hezekiah,  ami  showing  him  the  utter  hopeless- 
ness of  all  attempts  at  resistance. 

liSi.  Hezekiaii's  Pr.\YER.  14.  Ileickiah  received 
the  letter  .  .  .  and  M-ent  up  into  the  houKc  of  the  liord 
—Hezekiah,  after  reading  it,  hastened  into  the  temple, 

243 


An  Angd  Destroys  the  Assyrians. 


2  KINGS  XX. 


JSezekiaKs  Life  Lengthtutd. 


spread  it  in  the  child-like  confldence  of  faith  before  the 
Lord,  as  containing  taunts  deeply  affecting  the  Divine 
honour,  and  implored  deliverance  from  this  proud  defter 
of  God  and  man.  The  devout  spirit  of  this  prayer,  the  i"e- 
cognition  of  the  Divine  being  in  the  plenitude  of  His 
majesty— so  strikingly  contrasted  with  the  fancy  of  the 
Assyrians  as  to  his  merely  local  power— his  acknowledg- 
ment of  the  conquests  obtained  over  other  lands,  and 
of  the  destruction  of  their  wooden  idols  which,  according 
to  the  Assyrian  practice,  were  committed  to  the  flames- 
because  their  tutelary  deities  were  no  gods;  and  the  ob- 
ject for  which  he  supplicated  the  Divine  interposition, 
that  all  the  kingdoms  of  the  earth  might  know  that  the 
Lord  was  the  only  God ;— this  was  an  attitude  worthy  to 
be  assumed  by  a  pious  theocratic  king  of  tlie  chosen  peo- 
ple. 30.  Tlien  Isaiali  .  .  .  sent— A  revelation  having 
been  made  to  Isaiah,  the  prophet  announced  to  the  king 
that  his  prayer  was  heard.  The  proplietic  message  con- 
sisted of  three  different  portions  -.—First,  Sennacherib  is 
apostrophized  (v.  21-28)  in  a  highly  poetical  strain,  admi- 
rably descriptive  of  the  turgid  vanity,  haughty  preten- 
sions, and  presumptuous  impiety  of  the  Assyrian  despot. 
Secondly,  Hezekiah  is  addressed  (v.  29-31),  and  a  sign  given 
him  of  the  promised  deliverance— viz.,  that  for  two  years 
the  presence  of  the  enemy  would  interrupt  the  peaceful 
pursuits  of  husbandry,  but  on  the  third  j-ear  the  people 
would  be  in  circumstances  to  till  their  fields  and  vine- 
j-ards,  and  reap  the  fruits  as  formerly.  Thirdly,  the  issue 
of  Sennacherib's  invasion  is  announced  (v.  32-34).  33. 
shall  not  come  into  tliis  city — Nor  approach  near  enough 
to  shoot  an  arrow,  not  even  from  the  most  powerful  en- 
gine which  throws  missiles  to  the  greaiest  distance,  nor 
shall  he  occup5'-  any  part  of  the  ground  before  the  city  by 
a  fence,  a  mantelet,  or  covering  for  men  employed  in  a 
siege,  nor  cast  (raise)  a  bank  (mound)  of  earth,  overtop- 
ping the  city  walls,  whence  he  may  see  and  command  the 
interior  of  the  city.  None  of  these,  Avhich  were  the  prin- 
cipal modes  of  attack  followed  in  ancient  military  art, 
should  Sennacherib  be  permitted  to  adopt.  Though  tlie 
army  under  Rab-shakeh  marched  towards  Jerusalem,  and 
encamped  at  a  little  distance  with  a  view  to  blockade  it, 
they  delayed  laying  siege  to  it,  probably  waiting  till  the 
king,  having  talien  Lachish  and  Libnah,  should  bring  up 
his  detachment,  that  with  the  whole  combined  forces  of 
Assyria  they  might  invest  the  capital.  So  determined 
was  this  invader  to  conquer  Judah  and  the  neighbouring 
countries  (Isaiah  10.  7),  that  nothing  but  a  Divine  interpo^ 
sition  could  have  saved  Jer-usaleni.  It  might  be  supposed 
that  the  powerful  monarch  who  overran  Palestine,  and 
carried  away  the  tribes  of  Israel,  would  leave  memorials 
of  his  deeds  on  sculptured  slabs,  or  votive  bulls.  A  long 
and  minute  account  of  this  expedition  is  contained  in  the 
Annals  of  Sennacherib,  a  translation  of  which  has  re- 
cently been  made  into  English,  and,  in  his  remarks  upon 
it.  Colonel  Rawlinson  says  the  Assyrian  version  confirms 
the  most  important  features  of  the  Scripture  account.  The 
Jewish  and  Assyrian  narratives  of  the  campaign  are,  in- 
deed, on  the  whole,  strikingly  illustrative  of  each  other. 
[Outlines  of  Assyrian  History.] 

35,  36.  An  Angel  Destroys  the  Assyrians.  35.  in 
the  morning  .  .  .  tlieywcre  all  dead  corpses — It  was  the 
miraculous  interposition  of  the  Almighty  that  defended 
Jerusalem.  As  to  the  secondary  agent  employed  in  the 
destruction  of  the  Assyrian  army,  it  is  most  probable  that 
it  was  effected  by  a  hot  south  wind— the  simoom— such  as 
to  this  day  often  envelops  and  destroys  v/hole  caravans. 
This  conjecture  is  supported  by  v.  7,  and  Jeremiah  51. 1. 
The  destruction  Avas  during  night;  the  officers  and  sol- 
diers, being  in  full  security,  were  negligent;  their  disci- 
pline was  relaxed;  the  camp-guards  were  not  alert,  or 
perhaps  they  themselves  were  the  first  taken  ofl",  and 
those  who  slept,  not  wrapped  up,  imbibed  the  poison  plen- 
tifully. If  this  had  been  an  evening  of  dissolute  mirth 
(no  uncommon  thing  in  a  camp),  their  joy  (perhaps  for  a 
victory),  or  "the  first  night  of  their  attacking  the  city," 
says  Josephus,  became,  by  its  effects,  one  means  of  their 
destruction.  [Calmet's  Fragment.]  36.  So  Senna- 
cherib, king  of  Assyria,  went  and  retiirned— The  same 

244 


way  as  he  came  (v.  33).  The  route  is  described  (Isaiah  10). 
The  early  chariot  track  near  Beyrout  is  on  the  rocky  edge 
of  Lebanon,  which  is  skirted  by  the  ancient  Lycus 
(Nahr-el  Kelb.)  On  the  perpendicular  face  of  the  lime- 
stone rock,  at  different  heights,  are  seen  slabs  with  As- 
syrian inscriptions,  which  having  been  deciphered,  are 
found  to  contain  the  name  of  Sennacherib.  Thus,  by  the 
preservation  of  these  tablets,  the  wrath  of  the  Assyrian 
invaders  is  made  to  praise  the  Lord.  d-\velt  at  Nineveh 
— This  statement  implies  a  considerable  period  of  time, 
and  his  Annals  carry  on  his  history  at  least  five  j'ears 
after  his  disastrous  campaign  at  Jerusalem.  No  record  of 
his  catastrophe  can  be  found,  as  the  Assyrian  practice  was 
to  record  victories  alone.  The  sculptures  give  only  the 
sunny  side  of  the  picture. 

37.  Sennacherib  Slain.  37.  as  he  was  ivorshipping 
in  the  liouse  of  iVisroch — Assarae,  or  Asshur,  the  head  of 
the  Assyrian  Pantheon,  represented  not  as  a  vulture- 
headed  figure— that  is  now  ascertained  to  be  a  priest— but 
as  a  winged  figure  in  a  circle,  which  was  the  guardian 
deity  of  Assyi'ia.  The  king  is  represented  on  tlie  monu- 
ments standing  or  kneeling  beneath  this  figure,  his  hand 
raised  in  sign  of  prayer  or  adoration,  liis  sons  smote  lilm 
•»vith  the  svrord — Sennacherib's  temper,  exasperated, 
probably,  by  his  reverses,  displayed  itself  in  the  most 
savage  cruelty  and  intolerable  tyranny  over  his  subjects 
and  slaves,  till  at  lengtli  he  was  assassinated  by  his  two 
sons,  whom,  it  is  said,  he  intended  to  sacrifice  to  pacify 
the  gods,  and  dispose  them  to  grant  him  a  return  of  pros- 
perity. The  parricides,  taking  flight  into  Armenia,  a  third 
son,  Esar-haddon,  ascended  the  throne. 

CHAPTER     XX. 

Ver.  1-7.  Hezekiah's  Life  Lengthened.  1.  In  tliose 
days  -vvas  Hezekiah  sick- x\.s  his  reign  lasted  twenty- 
nine  years  (ch.  IS.  2),  and  his  kingdom  was  invaded  in  the 
fourteenth  (ch.  18. 13),  it  is  evident  that  this  sudden  and 
severe  illness  must  have  occurred  in  the  very  year  of  the 
Syrian  invasion.  Between  tbe  threatened  attack  and  the 
actual  appearance  of  the  enemy,  this  incident  in  Heze- 
kiah's history  must  have  taken  place.  But  according  to 
the  usage  of  the  sacred  historian,  the  story  of  Sennacherib 
is  completed  before  entering  on  Avhat  was  personal  to  tlie 
king  of  Judah  (see  also  Isaiah  38.  39).  set  thine  hotise  in 
order— Isaiah,  being  of  the  blood-royal,  might  have  access 
to  the  king's  private  house.  But  since  the  prophet  was 
commissioned  to  make  this  announcement,  the  message 
must  be  considered  as  referring  to  matters  of  higher  im- 
portance than  the  settlement  of  the  king's  domestic  and 
private  affairs.  It  must  have  related  chiefly  to  the  state 
of  his  kingdom,  he  having  not  as  yet  any  son  (cf.  v.  C  with 
ch.  21.  1).  for  tliou  Shalt  die,  and  not  live — The  disease 
was  of  a  malignant  character,  and  would  be  mortal  in  its 
effects,  unless  the  healing  power  of  God  should  miracu- 
lously interpose.  3.  he  turned  his  face  to  tlie  -wall — Not 
like  Aliab  (1  Kings  21.  4),  in  fretful  discontent,  but  in  order 
to  secure  a  better  opportunity  for  prayer.  3.  remember 
noTV  liow  I  have  -walked  before  thee,  &c. — The  course 
of  Hezekiah's  thoughts  was  evidently  directed  to  the 
promise  made  to  David  and  his  successors  on  the  throne 
(1  Kings  S.  25).  He  had  kept  the  conditions  as  faithfully  as 
human  infirmity  admitted,  and  as  he  had  been  all  along 
free  from  any  of  those  great  crimes  by  which,  through  the 
judgment  of  God,  human  life  was  often  suddenly  cut 
short,  his  great  grief  might  arise  partly  from  the  love  of 
life,  partly  from  tlie  obscurity  of  the  Mosaic  dispensation, 
where  life  and  immortality  had  not  been  fully  brought  to 
light,  and  partly  from  his  plans  for  the  reformation  of  his 
kingdom  being  frustrated  by  his  death.  He  pleaded  llio 
fulfilment  of  the  promise.  4.  afore  Isaiah  -was  gone  oitt 
into  the  middle  court— Of  the  royal  castle.  5.  Thus  saith 
.  .  .  the  God  of  David  thy  father — An  immediate  answer 
was  given  to  his  prayer,  containing  an  assurance  that  the 
Lord  was  mindful  of  his  promise  to  David,  and  would  ac- 
complish it  in  Hezekiah's  experience,  both  by  the  pro- 
longation of  his  life,  and  his  deliverance  from  the  Assyr- 
ians,    on  the  third  «lay  — The  perfect  recovery  from  a 


The  Sun  goes  Ten  Degrees  Backward. 


2  KINGS  XXI. 


2Iunasseh's  Wicked  Reign. 


dangerous  sickness,  within  so  short  a  time,  shows  the  mi- 
raculous character  of  the  cure  (see  liis  tliauksgiving  song, 
Isaiah  38.  9).  Tlie  disease  cannot  be  ascertained;  but  tlie 
text  gives  no  hint  tliat  the  plague  was  raging  tlien  in  Jeru- 
salem; and  although  Arab  physicians  apply  a  cataplasni 
of  figs  to  plague-boils,  they  also  do  so  in  other  cases,  as 
ligs  are  considered  useful  in  ripening  and  soothing  in- 
flammatory ulcers. 

8-20.  The  Sun  Goes  Ten  Degrees  Backward.  8. 
HezekiaH  said  unto  Isalali,  AVliat  -will  Xte,  tlic  sign 
that  tUe  liorcl  sUall  Ileal  me— His  recovei-j'  in  the 
course  of  nature  was  so  unlooked  for,  that  the  king 
asked  for  some  token  to  justify  his  reliance  on  the  truth 
of  the  prophet's  communication;  and  the  sign  he  speci- 
fied was  granted  to  him.  The  shadow  of  the  sun  went 
back  upon  the  dial  of  Ahaz  the  ten  degrees  it  had  gone 
down.  "Various  conjectures  have  been  formed  as  to  this 
dial.  The  word  in  the  original  is  "degrees,"  or  "steps," 
and  hence  many  commentators  have  supposed  that  it 
was  a  stair,  so  artfully  contrived,  that  the  shadow  on  the 
steps  indicated  the  hours  and  course  of  the  sun.  But  it 
is  more  probable  that  it  was  a  proper  instrunieut,  and, 
from  the  Hebrews  having  no  term  to  designate  it,  that  it 
was  one  of  the  foreign  novelties  imported  from  Babylon 
by  Ahaz.  It  seems  to  have  been  of  such  magnitude,  and 
60  placed  in  the  court,  that  Isaiah  could  point  to  it,  and 
the  king  see  it,  from  his  chamber.  The  retrogression  of 
the  sun's  shadow  on  the  dial  was  mii-aculously  accom- 
plished by  the  omnipotent  power  of  God;  but  the  phe- 
nomenon was  temporary,  local,  confined  to  the  notice, 
and  intended  for  the  satisfaction,  only  of  Hezekiah  and 
his  court.  1J3-19.  Berodacli-ljalaclaii — (Isaiah  39.)  The 
first  king  of  Babylon  mentioned  in  sacred  history;  for- 
merly its  rulers  were  vicero5\s  of  the  Assyrian  monarchs. 
This  individual  threw  off  the  yoke,  and,  asserting  his 
independence,  made  with  varjnng  success,  a  long  and 
obstinate  resistance.  [Rawlinson's  Outlines.]  Themes- 
sage  of  congratulation  to  Hezekiah,  was,  in  all  likeli- 
hood, accompanied  with  proposals  for  a  defensive  alli- 
ance against  their  common  Assyrian  enemy.  The  king 
of  Judah,  flattered  with  this  honour,  showed  the  ambas- 
sadors all  his  treasures, his  aiTnoury  and  warlike  stores; 
and  his  motive  for  this  was  evidently  that  the  Babylonian 
deputies  might  be  the  more  induced  to  prize  his  friendship. 
tlie  silver  and  tUe  gold — He  paid  so  much  tribute  to  Sen- 
nacherib as  exhausted  his  treasury  (ch.  18. 10).  But,  after 
the  destruction  of  Sennacherib,  presents  were  brought 
him  from  various  quarters,  out  of  respect  to  a  king  who, 
by  his  faith  and  prayer,  saved  his  country;  and  besides, 
it  is  by  no  means  improbable  that  from  the  corpses  in 
the  Assyrian  camp,  all  the  gold  and  silver  he  had  paid 
might  be  recovered.  The  vain  display,  however,  was 
offensive  to  his  Divine  liege-lord,  who  sent  Isaiah  to  re- 
prove him.  The  answer  he  gave  the  pi-ophet  (v.  \i)  shows 
how  he  was  elated  by  the  compliment  of  their  visit;  but 
it  was  wrong,  as  presenting  a  bait  for  the  cupidity  of  these 
rapacious  foreigners,  who,  at  no  distant  period,  would  re- 
turn and  pillage  his  country,  and  transfer  all  the  posses- 
sions he  ostentatiously  displayed  to  Babylon,  as  well  as 
his  posterity  to  be  court  attendants  in  that  country— (see 
on  2  Chronicles  32.  31).  19.  Good  Is  tlie  -word  of  tlic 
liord— Indicating  a  humble  and  pious  resignation  to  the 
Divine  will.  The  concluding  part  of  his  reply  was  uttered 
after  a  pause,  and  was  probably  an  ejaculation  to  himself, 
expressing  his  thankfulness,  that,  though  great  afflictions 
should  befal  his  descendants,  the  execution  of  the  Divine 
judgment  was  to  be  suspended  during  his  own  lifetime. 
20.  pool  and  a  conduit — (.See  on  2  Chronicles  32.  30.) 

CHAPTER     XXI. 

Ver.  1-18.  Manasseh's  Wicked  IIeion,  and  Great 
Idolatry.  1.  Manasseli  'was  t'M'elve  years  old  tvUen 
lie  began  to  reign— He  must  have  been  born  three  years 
alter  his  father's  recovery;  and  his  minority, spent  under 
the  influence  of  guardians  who  were  hostile  to  the  relig- 
ions principles  and  reforming  policy  of  his  father,  may 
account  in  part  for  the  anti-theocratic  principles  of  his 


reign.  The  work  of  religious  reformation  which  Hezekiah 
had  zealously  carried  on  was  but  partially  accomplished. 
There  was  little  appearance  of  its  influence  on  the  heart 
and  manners  of  the  people  at  large.  On  the  contrary,  the 
true  fear  of  God  had  vanished  from  the  mass  of  the 
people;  corruption  and  vice  increased,  and  were  openly 
practised  (Isaiah  28.  7,  &c.)  by  the  degenerate  leaders, 
wlio,  having  got  the  young  prince  Mauasseh  into  their 
power,  directed  his  education,  trained  him  up  in  their 
views,  and  seduced  him  into  the  open  patronage  of  idol- 
atry. Hence,  when  he  became  sovereign,  he  introduced 
the  worship  of  idols,  the  restoration  of  high  places,  and 
the  erection  of  altars  or  pillars  to  Baal,  and  the  placing,  in 
the  temple  of  God  itself,  a  graven  image  of  Asherah,  the 
sacred  or  symbolic  tree,  which  represented  "all  the  host 
of  heaven."  This  was  not  idolatry,  but  pure  star  worship, 
of  Chaldgic  and  Assyrian  origin.  [Keil.]  The  sun,  as 
among  the  Persians,  had  chariots  and  horses  consecrated 
to  it  (ch.  23. 11),  and  incense  was  oflered  to  the  stars  on  the 
housetops  (ch.  23.  12;  2  Chronicles  33.5;  Jeremiali  19.13; 
Zephaniah  1.  5),  and  in  the  temple  area  with  the  face 
turned  toward  the  sunrise  (Ezekiel  8.  IG).  5.  tlie  t-»vo 
courts  of  the  house  of  tlie  Lord— Tlie  court  of  the 
priests  and  the  large  court  of  the  people.  6.  made  his 
son  ijRss  tlirougU  the  fire— (.See  on  ch.  16.  3.)  observed 
times— From  an  observation  of  the  clouds,  used  en- 
chantments-Jugglery and  spells,  dealt  'vvith  familiar 
siJirits— Sept.,  ventriloquists,  who  pretended  to  ask  coun- 
sel of  a  familiar  spirit,  and  gave  the  response  received 
from  him  to  otliers.  and  -wizards — Wise  or  knowing 
ones,  who  pretended  to  reveal  secrets,  to  recover  things 
lost,  and  hidden  treasure,  and  interpret  dreams.  A  great 
influx  of  these  impostors  had,  at  various  times,  poured 
from  Chaldoa  into  the  land  of  Israel  to  pursue  their  gain- 
ful occupations,  especially  during  the  reigns  of  the  latter 
kings;  and  Manasseh  was  not  only  their  liberal  patron, 
but  zealous  to  appear  himself  an  adept  in  tlie  arts.  He 
raised  them  to  be  an  influential  class  at  his  court,  as  they 
were  in  that  of  Assyria  and  Babylon,  where  nothing  was 
done  till  they  had  ascertained  the  lucky  hour  and  prom- 
ised a  happy  issue.  7.  And  he  set  a  graven  image — The 
placing  of  the  Asherah  within  the  precincts  of  the  ten\ple, 
which  was  dedicated  to  the  worship  of  the  true  God,  is 
dwelt  upon  as  the  most  aggravated  outrage  of  the  royal 
idolater.  8.  neither  will  I  make  the  feet  of  Israel 
move  .  .  .  out  of  the  laud  which  I  gave  their  fatliers 
— Alluding  to  the  promise  (2  Samuel  7.  10).  only  if  tUey 
will  observe,  &c.— This  condition  was  expressed  froni  the 
first  plantation  of  Israel  in  Canaan.  But  that  people  not 
only  did  not  keep  it,  but  through  the  pernicious  influ- 
ence of  Manasseh,  were  seduced  into  greater  excesses  of 
idolatrous  corruption  than  even  the  original  Cauaauitos. 
10-17.  the  liOrd  spake  by  Iiis  sei-vants  the  prophets — 
Tliese  were  Ilosea,  Joel,  Nahum,  Habakkuk,  and  Isaiah. 
Their  counsels,  admonitions,  and  proi)hclic  warnings, 
were  put  on  record  in  the  national  chronicles  (2  Chro:ii- 
cles  33.  18),  and  now  form  part  of  the  sacrt'd  canon.  Vi. 
•»vIiosoevcr  hearctli  of  it,  both  his  ears  sliall  tingle— A 
sti'ong  metaphorical  form  of  announcing  an  extraordi- 
nary and  appalling  event  (see  1  Samuel  3.  11 ;  Jeremiah  11'. 
3;  also  Habakkuk  1.  5).  13.  the  line  of  Samaria,  and 
the  plummet  of  the  Iiousr  of  Ahab — Captives  doomed 
to  destruction  were  sometimes  grouped  together,  and 
marked  off  by  means  of  a  me:vsurlng-liue  and  plummet 
(2  Samuels.  2;  Isaiah  31.11;  Amos  7. 7);  so  that  the  line 
of  Samaria  means  the  line  drawn  for  the  destruction  of 
Samaria;  the  plummet  of  the  house  of  Ahab,  for  exter- 
minating his  apostate  family ;  and  the  import  oi  the 
threatening  declaration  hero  is,  that  Judnn  would  be  ut- 
terly destroyed,  as  Samaria  and  the  dynasty  of  Ahab  lind 
been.  I  ■»vlll  -ivlpc  Jerusalem,  &c. — The  same  doom  is 
denounced  more  strongly  in  a  figure  unmistakably  si;,'- 
nlflcant.  14.  I  ivill  forsake  the  remnant  of  mine  in- 
heritance—The people  of  Juuah,  who  of  all  the  c1u)mh 
people  alone  remained.  The  consequence  of  the  Lord's 
forsaking  them  would  be  their  fall  into  the  power  of  their 
enemies.  IG.  Moreover,  Manasseh  shed  innocent  blood 
— Notcoutentwlth  the  patronage  and  the  practice  of  idol- 

245 


Josiali'a  Good  Reign. 


2  KINGS  XXII,  XXIII. 


He  Dedroys  Idolatry, 


atrous  abomination,  he  was  a  cruel  persecutor  of  all  who 
did  not  conform.  The  land  was  deluged  with  the  blood 
of  good  men ;  amongst  whom  it  is  traditionally  said  Isaiah 
suffered  a  horrid  death,  by  being  sawn  asunder  (aee  on 
Hebrews  11. 37). 

19-26.  Amon's  Wicked  Beign.  18.  Amon  Ixis  son 
i-eigned  In  his  stead— This  prince  continued  tlie  idola- 
trous policy  of  his  father ;  and,  after  an  inglorious  reign 
of  two  years,  was  massacred  by  some  of  his  own  domes- 
tics. The  people  slew  the  regicide  conspirators,  and  placed 
his  son  Josiah  on  the  throne. 

CHAPTER  XXII. 
Ver.  1, 2.  JosiAH's  Good  Reign,  l.  Joslalx  was  eight 
years  old  -^vhen  he  hegan  to  reign— Happier  than  his 
grandfather  Manasseh,  he  seems  to  have  fallen  during  his 
minority  under  the  care  of  better  guardians,  wlio  trained 
him  in  the  principles  and  practice  of  piety;  and  so 
strongly  had  his  young  affections  been  enlisted  on  the 
side  of  true  and  undeflled  religion,  that  he  continued  to 
adhere  all  his  life,  with  undeviating  perseverance,  to  the 
cause  of  God  and  righteousness. 

3-7.  He  Provides  for  the  Repair  of  the  Temple. 
3.  in  the  eighteenth  year  of  King  Josiah— Previous  to 
this  period,  he  had  commenced  the  work  of  national  ref- 
ormation. The  preliminary  steps  had  been  already 
taken ;  not  only  the  builders  were  employed,  but  money 
had  been  brought  by  all  the  people,  and  received  by  the 
Levites  at  the  door,  and  various  other  preparations  had 
been  made.  But  the  course  of  this  narrative  turns  on  one 
interesting  incident  which  happened  in  the  eighteenth 
year  of  Josiah's  reign,  and  hence  that  date  is  specified. 
In  fact  the  whole  land  was  thoroughly  purified  from  every 
object  and  all  traces  of  idolatry.  The  king  now  addressed 
himself  to  the  repair  and  embellishment  of  the  temple,  and 
gave  directions  to  Hilkiah  the  high  priest  to  take  a 
general  survey,  in  order  to  ascertain  what  was  necessary 
to  be  done  (see  on  2  Chronicles  3-1.  8-15). 

8-15.  Hilkiah  Finds  the  Book  of  the  Law.  8.  Hil- 
kiali  said  ...  I  have  foviud  the  hoolc  of  the  la-^v  in  the 
house  of  the  liord,  &c.— i.  e.,  the  law  of  Moses— the  Pen- 
tateuch. It  was  the  temple  copy— which,  having  been 
laid  (Deuteronomy  31. 25, 26)  beside  tlae  ark  in  the  most  holy 
place,  and  during  the  ungodly  reigns  of  Manasseh  and 
Amon— perhaps  under  Ahaz,  when  the  temple  itself  had 
been  profaned  by  idols,  and  the  ark  also  (2  Chronicles  35. 
3)  removed  from  its  site— was  somehow  lost,  and  was  now 
found  again  during  the  repair  of  the  temple.  [Keil.]  De- 
livered by  Hilkiah  the  discoverer  to  Shaphan  the  scribe, 
it  was  by  the  latter  shown  and  read  to  the  king.  It  is 
thought,  with  great  probability,  that  the  passage  read  to 
the  king,  and  by  which  the  royal  mind  was  so  greatly 
excited,  was  a  portion  of  Deuteronomy,  the  28th,  29th  and 
30th  chapters,  in  which  is  recorded  a  renewal  of  tlie 
national  covenant,  and  an  enumeration  of  the  terrible 
threats  and  curses  denounced  against  all  who  violated  the 
law,  whether  prince  or  people.  The  impressions  of  grief 
and  terror  which  the  reading  produced  on  the  mind  of 
Josiah  have  seemed  to  many  unaccountable.  But,  as  it 
is  certain  from  the  extensive  and  familiar  knowledge  dis- 
played by  the  prophets,  that  there  were  numbers  of  other 
copies  in  popular  circulation,  the  king  must  have  known 
its  sacred  contents  in  some  degree.  But  he  might  have  been 
a  stranger  to  the  passage  read  him,  or  the  reading  of  it 
might,  in  the  peculiar  circumstances,  have  found  a  way 
to  his  heart  in  a  manner  that  he  never  felt  before.  His 
strong  faith  in  the  Divine  word,  and  his  painful  con- 
sciousness that  the  woeful  and  long-continued  apostasies 
of  the  nation  had  exposed  them  to  the  infliction  of  the 
judgments  denounced,  must  have  come  with  overwhelm- 
ing force  on  the  heart  of  so  pious  a  prince.  13-15.  the 
king  commanded  .  .  .  go,  inquire  of  the  Lord  for  me, 
<fcc.— The  agitated  feelings  of  the  king  prompted  him  to 
ask  Immediate  counsel  how  to  avert  those  curses  under 
which  his  kingdom  lay ;  and  forthwith  a  deputation  of 
his  principal  ofllcers  was  sent  to  one  endowed  with  the 
prophetic  spirit.  Ahikam,  a  friend  of  Jeremiah  (Jere- 
246 


miah26.21).  Achhor— or  Abdon  (2  Chronicles 34. 20},  a  man 
of  influence  at  court  (Jeremiah  26.  22).  The  occasion  was 
urgent,  and  therefore  they  were  sent — not  to  Zephauiah 
(Zephaniah  1.  1),  who  was  perhaps  young— nor  to  .lere- 
miah,  who  was  probably  absent  at  his  house  in  Anatlioth, 
but  to  one  who  was  at  hand  and  known  for  her  prophetic 
gifts — to  Huldah,  who  was  probably  at  this  time  a  widow. 
Her  husband  Shallum  was  grandson  of  one  Harhas, 
"keeper  of  the  wardrobe."  If  this  means  the  priestly 
wardrobe,  he  must  have  be€n  a  Levite.  But  it  probably 
refers  to  the  royal  wardrobe,  she  dwelt  ...  in  tlie  col- 
lege—Rather in  the  Mlsnah,  taking  the  original  word  as  a 
proper  name,  not  a  school  or  college,  but  a  particular 
suburb  of  Jerusalem.  She  was  held  in  such  veneration 
that  Jewish  writers  say  she  and  Jehoiada  the  priest  were 
the  only  persons  not  of  the  house  of  David  (2  Chronicles 
24. 16)  who  were  ever  buried  in  Jerusalem.  13.  she  said 
unto  them,  Thus  saith  tlxe  I.ord  God  of  Israel,  toil  the 
man  that  sent  yon— On  being  consulted,  she  delivered  an 
oracular  response  in  which  judgment  was  blended  with 
mercy;  for  it  announced  the  impending  calamities  that 
at  no  distant  period  were  to  overtake  the  city  and  its  in- 
habitants, but  at  the  same  time  consoled  the  king  witli  an 
assurance  that  this  season  of  punishment  and  sorrow 
should  not  be  during  his  lifetime,  on  account  of  the  faith, 
penitence  and  pious  zeal  for  the  Divine  glory  and  wor- 
ship which,  in  his  public  capacity  and  with  his  royal  in- 
fluence, he  had  displayed. 

CHAPTEE    XXIII, 

Ver.  1-3.  Josiah  Causes  the  Law  to  be  Read.  1. 
tlie  hing  sent  and  gathered  all  tlie  ciders — This  pious 
and  patriotic  king,  not  content  witli  the  promise  of  his 
own  security,  felt,  after  Huldah's  response,  an  increased 
desire  to  avert  the  threatened  calamities  from  his  king- 
dom and  people.  Knowing  the  richness  of  the  Divine 
clemency  and  grace  to  the  penitent,  he  convened  the 
elders  of  the  people,  and  placing  himself  at  their  head, 
accompanied  by  the  collective  body  of  the  inhabitants, 
went  in  solemn  procession  to  the  temple,  where  he  or- 
dered the  book  of  the  law  to  be  read  to  the  assembled 
audience,  and  covenanted,  with  the  unanimous  concur- 
rence of  his  subjects,  to  adhere  steadfastly  to  all  the  com- 
mandments of  the  Lord.  It  was  an  occasion  of  solemn 
interest,  closely  connected  with  a  great  national  crisis, 
and  the  beautiful  example  of  piety  in  the  highest  quarter 
would  exert  a  salutary  influence  over  all  cl.asses  of  the 
people  in  animating  their  devotions  and  encouraging 
their  return  to  the  faith  of  their  fathers.  3.  be  re.-id  in 
their  ears — i.  e.,  caused  to  be  read.  3.  all  the  people 
stood  to  tlie  covenant — i.  e.,  they  agreed  to  the  proposals 
made;  they  assented  to  what  was  required  of  them. 

4-28.  He  Destroys  Idolatry.  4.  the  king  com- 
manded Hilkiah,  &c. — i.  c,  the  high  priest  and  other 
priests,  for  there  was  not  a  variety  of  official  gradations 
in  the  temple,  all  the  vessels,  &c.— the  whole  apparatus 
of  idol  worship,  hurned  them  -without  Jerusalem — 
The  law  required  them  to  be  consigned  to  the  flames 
(Deuteronomy  7.  25).  in  the  fields  of  Kldron  — Most 
probably  that  part  of  the  valley  of  Kidron,  where  lies 
Jerusalem  and  the  Mount  of  Olives.  It  is  a  level ,  spacious 
basin,  abounding  at  present  with  plantations.  [Robin- 
son.] The  brook  winds  along  the  east  and  south  of  the 
city,  the  channel  of  which  is  throughout  a  large  portion 
of  the  year  almost  or  wholly  dry,  except  after  heavj'  rains, 
when  it  suddenly  swells  and  overflows.  There  was  emp- 
tied all  the  impurities  of  the  temple  (2  Chronicles  29. 15, 16) 
and  the  city.  His  reforming  predecessors  had  ordered 
the  mutilated  relics  of  idolatry  to  be  thrown  into  that 
receptacle  of  filth  (1  Kings  15. 13;  2  Chronicles  15. 16;  39. 14), 
but  Josiah,  while  he  imitated  their  piety,  far  outstripped 
them  in  zeal;  for  he  caused  the  ashes  of  the  burnt  wood 
and  the  fragments,  of  the  broken  metal  to  be  collected 
and  conveyed  to  Beth-el,  in  order  thenceforth  to  associate 
ideas  of  horror  and  aveision  with  that  place,  as  odious 
for  the  worst  pollutions.  3.  put  do-vvn  the  idolatroiis 
•priestsr— Hebrew,  Chemarim,  "scorched,"  i.  e.,  Guebrcs,  or 


Josiali  Destroys  Idolatry, 


2  KINGS   XXIV. 


and  Defiles  the  High  Places, 


flre-worshippers,  distinguished  by  a  girdle  (Ezckiel  2.3. 
14-17)  or  belt  of  wool  and  camel's  hair,  twisted  round  the 
body  twice  and  tied  with  four  knots,  which  had  a  sym- 
bolic meaning,  and  made  it  a  defence  against  evil,  tlicin 
also  that  ^nriied  incense  unto  Baal,  to  tlie  sun,  and 
to  the  moon,  &c. — or  Baal-shemesh— for  Baal  was  some- 
times considered  the  sun.  This  form  of  false  worship 
was  not  by  images,  but  pure  star-worship,  borrowed  from 
the  old  Assyrians,  and— Rather,  even  to  all  the  host  of 
heaven.  6.  brought  out  the  grove — i.e.,  Asherah,  the 
m.vstic  tree,  placed  by  Manasseh  in  the  temple,  removed 
by  him  after  his  conversion,  and  replaced  in  the  sanc- 
tuary by  his  wicked  son  Anion.  Josiah  had 'it  taken  to 
Kidron,  burnt  the  wood,  ground  the  metal  about  it  to 
powder,  and  strewed  the  ashes  "on  the  graves  of  the 
children  of  the  people."  The  poor  were  buried  in  a  com- 
mon on  part  of  the  valley  of  Kidron.  But  reference  is 
here  made  to  the  gi-aves  "of  those  that  had  sacrificed" 
(2  Chronicles  31.  4).  7.  hralte  dotvn  the  houses  of  the 
sodomites— not  solid  houses,  but  tents,  called  elsewhere 
Succoth-benoth,  the  booths  of  the  young  women  who  were 
devoted  to  the  service  of  Asherah,  for  which  they  made 
embi'oidered  hangings,  and  in  which  they  gave  them- 
selves to  unbridled  revelry  and  lust.  Or  the  hangings 
might  be  for  Asherah  itself,  as  it  is  a  popular  supersti- 
tion in  the  East  to  hang  pieces  of  cloth  on  trees.  8.  he 
brought  all  the  pi'iests  out  of  the  cities  of  Jiidah,  and 
defiled  the  high  places,  &c. — Numbers  of  the  Levitical 
order,  finding  in  the  reigns  of  Manasseh  and  Amon  the 
temple  worship  abolished,  and  the  tithes  and  other  offer- 
ings alienated,  had  been  betrayed  into  the  folly  of  offi- 
ciating on  high  places,  and  presenting  sucli  sacrifices  as 
were  brought  to  them.  These  irregularities,  even  though 
the  object  of  that  worship  was  the  true  God,  were  pro- 
hibited in  the  law  (Deuteronomy  12. 11).  Those  who  had 
been  guilty  of  this  sin,  Josiah  brought  to  Jerusalem,  and, 
regarding  them  as  defiled,  debarred  them  from  the  sei-vice 
of  the  temple,  but  gave  them  an  allowance  out  of  the 
temple  revenues,  like  the  lame  and  disabled  members  of 
the  priesthood  (Leviticus  21,  21,  22).  from  Geha  to  Beer- 
sheba — the  most  northern  and  tlie  jnost  southern  places 
in  Judah — meaning  all  parts  of  the  kingdom,  the  high 
places  .  .  .  ivliicli  nvere  in  the  entering  in  of  the  gate 
of  Josliiia- The  governor's  house  and  gate  were  on  the 
left  of  the  city  gate,  and  close  by  the  entrance  of  that 
civic  mansion-house  were  public  altars,  dedicated,  it 
might  be,  to  the  true  God,  but  contrary  to  his  own  ordi- 
nance of  worship  (Isaiah  57.  8).  10.  Toplkctlx — so  called 
from  Toph— a  drum— the  prevailing  opinion  among  Jew- 
ish writers  being  that  the  cries  of  the  terrified  children 
made  to  pass  through  the  fire  in  that  place  of  idolatrous 
horror  were  drowned  by  the  sound  of  that  instrument. 
11.  took  atvay  the  horses  -whicli  tlic  kings  of  Judah 
liad  given  to  tlie  sun— Among  the  people  who  anciently 
worshipped  tlie  sun,  horses  were  usually  dedicated  to 
that  divinity,  from  the  supposed  idea  that  the  sun  him- 
self was  drawn  in  a  chariot  by  horses.  In  some  cases 
these  horses  were  sacrificed;  but  more  commonly  they 
were  employed  either  in  the  sacred  processions  to  carry 
the  images  of  the  sun,  or  for  the  worshippers  to  ride  in 
every  morning  to  welcome  his  rise.  It  seems  that  the 
idolatrous  kings,  Ahaz,  Manasseh,  and  Amon,  or  their 
great  oflicers,  proceeded  on  these  horses  early  on  each 
day  from  the  east  gate  of  the  temple  to  salute  and  worship 
the  sun  at  his  appearing  above  the  horizon.  13.  tlie 
altars  that  Avere  on  the  top  of  tlie  upjier  chambers  of 
Ahaz  —  Altars  were  reared  on  the  flat  roofs  of  houses, 
where  the  worshippers  of  "the  host  of  heaven"  burnt 
incense  (Zephaniah  1. 5 ;  Jeremiah  19. 13).  Ahaz  had  reared 
altars  for  this  purpose  on  the  oleah,  or  upper  cliamber  of 
his  palace,  and  Manasseh  on  some  portion  of  the  roof  of 
the  temple.  Josiah  demolished  both  of  those  structures. 
13.  the  Iiigh  places  .  .  .  -wliicli  Solomon  Iiad  buildcd — 
(See  on  1  Kings  11.  7.)  the  right  hand  of  tlie  Mount  of 
Corruption— The  Mount  of  Olives  is  a  hilly  range  on  the 
east  of  Jerusalem.  This  range  has  three  summits,  of 
which  the  centr.al  one  is  the  Mount  of  Corruption,  so 
called  from  the  Idol  temples  built  there,  and  of  course 


the  hill  on  the  right  hand  denotes  the  southernmost  peak. 
Josiah  is  said  not  to  have  destroyed,  but  only  defiled, 
"the  high  places  on  the  hill  of  corruption."  It  is  most 
probable  that  Hezekiah  had  long  before  demolished  the 
idolatrous  temples  erected  there  by  Solomon ;  but,  as  the 
superstitious  people  continued  to  regard  the  spot  as  con- 
secrated ground,  Josiah  defiled  it.  14.  lUled  their  place.4 
witli  the  bones  of  men— Every  monument  of  idolatry 
in  his  dominions  he  in  like  manner  destroyed,  and  the 
places  where  they  stood  he  defiled  by  strewing  them  with 
dead  men's  bones.  The  presence  of  a  dead  carcass  ren- 
dered both  persons  and  places  unclean  in  the  eyes  both 
of  Jews  and  heathens.  15-30.  Moreover,  the  altar  that 
was  at  Betli-el,  &c.— Not  satisfied  with  the  removal  of 
every  vestige  of  idolatry  from  his  own  dominions,  this 
zealous  iconoclast  made  a  tour  of  inspection  through  the 
cities  of  Samaria  and  all  the  territory  formerly  occupied 
by  the  ten  tribes,  destroying  the  altars  and  temples  of 
the  high  places,  consigning  the  Asherira  to  the  flames, 
putting  to  death  the  priests  of  the  high  places,  and  show- 
ing his  horror  at  idolatry  by  ransacking  the  sepulchres 
of  idolatrous  priests,  and  strewing  the  burnt  ashes  of 
their  bones  upon  the  altars  before  he  demolished  them. 
according  to  the  -word  of  tlic  Lord,  -whicli  the  man  of 
God  proclaimed,  &c. — In  carrying  on  these  proceedings, 
Josiah  was  prompted  by  his  own  intense  hatred  of  idol- 
atry. But  it  is  remarkable  that  this  act  was  predicted  326 
years  before  his  birth,  and  his  name  also  was  expressly 
mentioned,  as  well  as  the  very  place  where  it  should  be 
done  (1  Kings  13.  2).  This  is  one  of  the  most  remarkable 
prophecies  contained  in  the  Bible.  17.  -what  title  is  that 
that  I  seel — The  king's  attention,  it  is  probable,  had  been 
arrested  by  a  tombstone  more  conspicuous  than  the  rest 
around  it,  bearing  on  an  inscription  the  name  of  him 
that  lay  beneath;  and  this  pi-ompted  his  curiosity  to 
make  the  inquiry,  the  men  of  the  city — not  the  As- 
syrian colonists— for  they  could  know  nothing  about  the 
ancient  transactions  of  the  place— but  some  of  the  old 
people  who  had  been  allowed  to  remain,  and  perhaps  the 
tomb  itself  might  not  then  have  been  discoverable, 
through  the  effects  of  time  and  neglect,  had  not  some 
"  Old  Mortality"  garnished  the  sepulchre  of  the  rit;lite<«is. 
31-33.  tlie  king  commanded  all  the  peojile,  saying, 
Keep  tlie  passover  unto  tlie  Lord  your  ^od,  &c.. — It 
was  observed  with  great  solemnity,  and  was  attended  not 
only  by  his  own  subjects,  but  by  the  remnant  people  from 
Israel  (see  on  2  Chronicles  3-5. 1-19).  Many  of  the  Israelites 
who  were  at  Jerusalem  might  have  heard  of,  if  they  did 
not  hear,  the  law  read  by  Josiah.  It  is  probable  that  they 
might  even  have  got  a  copy  of  tlie  law,  stimulated  as  '  aey 
were  to  the  better  observance  of  Jehovah's  worsliip  by 
the  unusual  and  solemn  transactions  at  Jerusali in.  3G. 
Notwithstanding,  the  Lord  turned  not  from  tlie  fierce- 
ness of  his  -wrath,  &c.  The  national  reformation  which 
Josiah  carried  on  was  acquiesced  in  by  the  people  from 
submission  to  the  royal  will;  but  thej-  entertained  a 
secret  and  strong  hankering  after  the  suppressed  idola- 
tries. Though  outwardly  purifled,  their  hearts  wore  not 
right  towards  God,  as  appears  from  many  passages  of  the 
prophetic  writings;  their  thorough  reform  was  hopeless; 
and  God,  who  saw  no  sign  of  genuine  repentance,  allowed 
his  decree  (ch.  21. 12-15)  for  tlie  subversion  of  the  kingdom 
to  take  fatal  effect.  39.  In  his  days  Pharaoh-nechoh— 
(See  2  Chronicles  35. 20-27.) 

CHAPTEE   XXIV. 

Ver.  1-7.  Jkiioiakim  Phocukes  his  own  Ruix.  1.  Neb- 
uchadnezzar—The son  of  Nabopolassar,  the  founder  of 
the  Clialdee  monaroliy.  This  invasion  took  jilaco  in  the 
fourth  year  of  Jehoiakim's,  and  the  flrst  of  Nobuoliadnoz- 
zar's  reign  (Jeremiali  25.1;  cf.  10.  2).  Tlie  young  king  of 
Assyria  being  probably  detained  at  home  on  aoounf  of 
his  father's  demise,  despatched,  along  wltli  the  Clialdoan 
troops  on  his  V)order,  an  army  composed  of  tlie  li-iluitary 
nations  that  were  contiguous  toJudea,  to  chastise  .lolioia- 
kim's  revolt  from  his  yoke.  But  this  liostlle  hand  waa 
only  an  Instrument  In  executing  the  Divine  judgment  (v. 

217 


Jerusalem  Taken  by  Nebuchadnezzar. 


2  KINGS  XXV. 


Zedekiah  Taken  Cajdive.' 


2)  denounced  by  the  prophets  against  Judah  for  the  sins 
of  the  people;  and  hence,  though  marching  by  the  orders 
of  tlie  Assyrian  monarch,  they  are  described  as  sent  by 
the  Lord  {v.  3).  3.  tlie  liorcl  -«vouIcl  not  pardon— (see  on 
cli.  23.  26 ;  Jeremiah  15. 1).  6.  JeUolaklm  slept  witU  Ixls 
fathers— This  phraseology  can  mean  nothing  more  than 
that  he  died;  for  he  was  not  buried  witli  his  royal  ances- 
tors; and  whether  he  fell  in  battle,  or  his  body  was  sub- 
jected to  posthumous  insults,  he  was,  according  to  the 
prediction  (Jeremiah  22. 19),  not  honoured  with  the  rites  of 
sepulture  (Jeremiah  36.  30).  Jeliolacliln  liis  son  reigned 
in  Uis  stead— The  very  brief  reign  of  this  prince,  which 
lasted  only  three  months,  during  which  he  was  a  humble 
vassal  of  the  Assyrians,  is  scarcely  deserving  to  be  taken 
into  account,  and  therefore  is  noway  contradictory  to  the 
prophetic  menace  denounced  against  his  father  (Jeremiah 
36. 30).    r.  tlie  king  of  Egypt— t.  c,  Pharaoh-nechoh. 

8,9.  Jehoiachin  Succeeds  Him.  8.  JelioiacUin— f.  e., 
God  appointed,  contracted  into  Jeconlah  and  Coniah  (Jere- 
miah 22. 24).  eigliteen  years  old  ^vlien  l»e  began  to  reign 
—At  the  age  of  eight  his  father  took  him  into  partnership 
in  the  government  (2  Chronicles  3G.  9).  He  began  to  reign 
alone  at  eighteen.  9.  lie  did  tliat  %vliicli  ivas  evil  in 
tlie  sight  of  the  Iiord— Untaught  by  experience,  and  deaf 
to  the  prophetic  warnings,  he  pursued  the  evil  courses 
which  had  brought  so  many  disasters  upon  the  royal 
family  as  well  as  the  people  of  Judah.  This  bad  character 
is  figuratively  but  strongly  depicted  (Ezekiel  19. 5-7). 

10-16.  Jerusalem;  Taken.  10.  at  that  time— Within 
three  months  after  his  accession  to  the  throne;  it  was  the 
spring  of  the  year  (2  Chronicles  36. 10) ;  so  early  did  he  in- 
dicate a  feeling  hostile  to  the  interests  of  his  Assyrian 
liege-lord,  by  forming  a  league  with  Egypt.  Nebuchad- 
nezzar sent  his  generals  to  besiege  Jerusalem,  as  Jere- 
miah had  foretold  (22. 18 ;  24.  30),  and  soon  after  followed  in 
person.  Convinced  of  the  hopelessness  of  making  any 
effectual  resistance,  Jehoiachin,  going  to  the  camp  of  the 
besiegers,  surrendered  (v.  12),  in  the  expectation,  probably, 
of  being  allowed  to  retain  his  throne  as  a  vassal  of  the  As- 
syrian empire.  But  Nebuchadnezzar's  clemency  towards 
the  kings  of  Judah  was  now  exhausted,  so  that  Jehoia- 
chin was  sent  as  a  captive  to  Babylon,  according  to  Jere- 
miah's prediction  (22,  24),  accompanied  by  the  queen- 
mother  (the  same  who  had  held  tliat  dignity  under  Jehoa- 
haz)  (ch,  23. 31),  his  generals,  and  officers.  This  happened 
In  the  eighth  year  of  Nebuchadnezzar's  reign,  computing 
from  the  time  when  he  was  associated  with  his  father  in 
the  government.  Those  that  were  left  consisted  chiefly 
of  the  poorer  sort  of  people,  and  the  unskilled  workmen. 
The  palace  and  the  temple  were  ransacked.  The  smaller 
golti'^n  vessels  had  been  taken  on  the  first  capture  of 
Jerusalem,  and  placed  by  Nebuchadnezzar  in  the  temple 
of  his  god  as  tokens  of  victory,  and  used  by  Belshazzar  at 
his  impious  feast,  for  the  purpose  of  rewarding  his  army 
with  these  trophies,  amongst  which  were  probably  th^ 
golden  candlesticks,  ark,  &c.  (cf.  2  Chronicles  36. 7 ;  Daniel 
1.  2).  Now  the  gold  plating  was  torn  off  all  the  larger  tem- 
ple fui-niture.  13.  as  the  liord  liad  said— (cf.  ch.  20.17; 
Isaiah  39. 6;  Jeremiah  15. 13 ;  17. 3).  The  elite  of  the  nation 
for  rank,  usefulness,  and  moral  worth,  all  who  might  be 
useful  in  Babylon  or  dangerous  in  Palestine,  were  carried 
off  to  Babylon,  to  the  number  of  ten  thousand  (v.  14). 
These  are  specified  {v.  15, 16),  warriors,  7000;  craftsmen  and 
smiths,  1000 ;  kings'  wives,  oflicers,  and  princes,  also  priests 
and  prophets  (Jeremiah  29. 1 ;  Ezekiel  1. 1),  2000 ;  equal  to 
10,000  captives  in  all. 

17-20.  Zedekiah's  Evil  Reign.  17.  the  king  of  Baby- 
lon made  Mattaniah,  his  father's  brother,  king  in  his 
stead- Adhering  to  his  former  policy  of  maintaining  a 
show  of  monarchy,  Nebuchadnezzar  appointed  the  third 
and  youngest  sonof  Josiah  (1  Chronicles  3. 15),  full  brother 
of  Jehoahaz,  and  uncle  of  the  captive  Jehoiachin.  But, 
according  to  the  custom  of  conquerors,  who  changed  the 
names  of  the  great  men  they  took  captives  in  war,  in 
token  of  their  supremacy,  he  gave  him  the  new  name  o; 
Zedekiah— i.  e.,  "The  righteous  of  God."  This  being  a 
purely  Hebrew  name,  it  seems  that  he  allowed  the  puppet 
king  to  choose  his  own  name,  which  was  confirmed.  His 
248 


heart  towards  God  was  the  same  as  that  of  Jehoiakim,  im- 
penitent and  heedless  of  God's  word.  30.  through  the 
anger  of  the  Lord  .  .  .  he  cast  tliem  out  of  his  pi'esence 

— i.e.,  in  tlie  course  of  God's  righteous  providence,  liis 
policy  as  king  would  prove  ruinous  to  his  country.  Zede- 
kiah rebelled  against  the  king  of  Babylon — Instigated 
by  ambassadors  from  the  neighbouring  states  who  came 
to  congratulate  him  on  his  ascension  to  the  tlirone  (cf. 
Jeremiah  17. 3,  with  28. 1),  and  at  the  same  time  get  him  to 
join  them  in  a  common  league  to  tlirow  oft"  the  Assyrian 
yoke.  Though  warned  by  Jeremiali  against  this  step,  the 
infatuated  and  perjured  (Ezekiel  17. 13)  Zedekiah  persisted 
in  his  revolt. 

CHAPTER  XXV. 
Ver.  1-3.  Jerusalem  Again  Besieged.  I.  Nebuchad- 
nezzar .  .  .  came  .  .  .  against  Jeimsalem,  and  pitched 
against  it — Incensed  by  the  revolt  of  Zedekiah,  the  As- 
syrian despot  determined  to  put  an  end  to  the  perfidious 
and  inconstant  monarchy  of  Judea.  This  chapter  nar- 
rates his  third  and  last  invasion,  which  he  conducted  in 
person  at  the  head  of  an  immense  army,  levied  out  of  all 
the  tributary  nations  under  his  sway.  Having  overrun 
the  northern  parts  of  the  country,  and  taken  almost  all 
the  fenced  cities  (Jeremiah  34.  7),  he  marched  direct  to 

.  Jerusalem  to  invest  it.  The  date  of  the  beginning  as  well 
as  of  the  end  of  the  siege  is  here  carefully  marked  (cf. 
Ezekiel  24.  1;  Jeremiah  39.  1;  52.  4-6);  from  which  it 
appears,  that,  with  a  brief  interruption  caused  by  Ne- 
buchadnezzar's marching  to  oppose  the  Egyptians  who 
were  coming  to  its  relief,  but  who  retreated  without  fight- 
ing", the  siege  lasted  a  year  and  a  half.  So  long  a  resist- 
ance was  owing,  not  to  the  superior  skill  and  valour  of 
the  Jewish  soldiers,  but  to  the  strengtli  of  the  city  fortifi- 
cations, on  which  the  king  too  confidently  relied  (cf.  Jere- 
miah 21 .;  37. ;  38).  pitched  against  it,  and  .  .  .  built 
forts — Rather,  perhaps,  drew  lines  of  circumvallation, 

.  with  a  ditch  to  prevent  any  going  out  of  the  city.  On  tliis 
rampart  were  erected  his  military  engines  for  throwing 
missiles  into  the  city.  3.  on  the  ninth  day  of  the  fourth 
month  the  famine  prevailed — In  consequence  of  the 
close  and  protracted  blockade,  the  inhabitants  were  re- 
duced to  dreadful  extremities;  and,  under  the  maddening 
influence  of  hunger,  the  most  inhuman  atrocities  were 
perpetrated  (Lamentations  2.  20,  22;  4.  9, 10;  Ezekiel  5. 10). 
This  was  a  fulfilment  of  the  prophetic  denunciations 
threatened  on  the  apostasy  of  the  chosen  people  (Leviticus 
26. 29 ;  Deuteronomy  28. 53-57 ;  Jeremiah  15. 2 ;  27. 13 ;  Ezekiel 
4. 16). 

4-30.  Zedekiah  Taken.  4.  the  city  >vas  broken  up — 
f.  e.,  a  breach  was  eflected,  as  Ave  are  elsewhere  informed, 
in  a  part  of  the  wall  belonging  to  tlie  lower  city  (2  Chron- 
icles 32.  5;  33. 14).  the  men  of  war  fled  by  night  by  the 
■way  of  the  gate  between  two  walls,  -\vliicli  is  by  the 
king's  garden — The  king's  garden  was  (Nehemiah  3. 15) 
at  the  pool  of  Siloam,  i.  e.,  at  the  mouth  of  the  Tyropseon. 
A  trace  of  the  outermost  of  these  two  walls  appears  to  be 
still  extant  in  the  rude  pathway  which  crosses  the  mouth 
of  the  Tyropjeon,  on  a  mound  hard  by  the  old  mulberry 
tree,  which  marks  the  traditional  spot  of  Isaiah's  martyr- 
dom. [Robinson.]  It  is  probable  that  the  besiegers  had 
overlooked  this  pass,  the  king  -^vent  .  .  .  tovrard  the 
plain—i.  e.,  the  Ghor,  or  valley  of  Jordan,  estimated  at 
five  hours'  distance  from  Jerusalem.  The  plain  near 
Jericho  is  about  eleven  or  twelve  miles  broad.  6.  they 
took  tlic  king  and  brought  liim  ...  to  Riblah— Ne- 
buchadnezzar, having  gone  from  the  siege  to  oppose  the 
auxiliary  forces  of  Pharaoh-hophra,  left  his  generals  to 
carry  on  the  blockade,  he  himself  not  returning  to  the 
scene  of  action,  but  taking  up  his  station  at  Riblah  in  the 
land  of  Hamath  (ch.  23.  aS).  they  gave  Judgment  upon 
him— They,  i.  e.,  the  council  (Jeremiah  39.  3,  13;  Daniel  6. 
7,  8, 12),  regarding  him  as  a  seditious  and  rebellious  vassal, 
condemned  him  for  violating  his  oath  and  neglecting  the 
announcement  of  the  Divine  will  as  made  k-  own  to  him 
by  Jeremiah  (cf.  Jeremiah  32.  5;  34.  2;  38. 17).  rfis  sons  and 
the  nobles  who  had  joined  in  his  flight  were  slain  before 
his  eyes  (Jeremiah  39.  6;  52. 10).    In  conformity  with  Fa-st- 


Adam's  Line,  to  Noah. 


1   CHRONICLES  I. 


The  Sons  of  Tshmael. 


ern  notions,  which  consider  a  blind  man  incapable  of 
ruling,  his  eyes  were  put  out,  and  being  put  in  cliains,  lie 
was  carried  to  perpetual  imprisonment  in  Babylon  (Jere- 
miah 52.  11),  which,  though  he  came  to  it,  as  Ezekiel  had 
foretold,  he  did  not  see  (Jercmiali  32.  5;  Ezekiel  12.  13;  17. 
16).  8-18.  on  tlie  sevciitU  day  of  tUe  niojitli  .  ,  .  came 
Nebuzar-adan — (cf.  Jeremiali  52.  12.)  In  attempting  to 
»econcilo  these  two  passages,  it  must  be  supposed  either 
that,  though  he  had  set  out  on  the  Vth,  he  did  not  arrive 
in  Jerusalem  till  the  10th,  or  that  he  did  not  put  his  orders 
in  execution  till  that  day.  His  office  as  captain  of  the 
guard  (Genesis  37.  3(3;  39.  1)  called  him  to  execute  the 
awards  of  justice  on  cruninals;  and  hence,  although  not 
engaged  in  the  siege  of  Jerusalem  (Jeremiah  39. 13),  Ne- 
buzar-adan  was  despatclied  to  i-aso  the  city,  to  plunder 
the  temple,  to  lay  both  in  ruins,  demolish  the  fortifica- 
tions, and  transport  the  inhabitants  to  Babylon.  The 
most  eminent  of  these  were  taken  to  the  king  at  Riblah 
(v.  27)  and  executed,  as  instigators  and  abettors  of  the 
rebellion,  or  otherwise  obnoxious  to  the  Assyrian  govern- 
ment. In  their  number  were  Seraiah,  the  high  priest, 
grandfather  of  Ezra  (Ezra  7.  1),  his  sagan  or  deputy,  a 
priest  of  the  second  order  (Jeremiah  21.  2;  21).  25,  29;  37.  3). 
tlie  tlnree  Iteepers  of  tlie  door— not  mere  porters,  but 
officei's  of  high  trust  among  the  Levites  (ch.  22. 4 ;  1  Chron- 
icles 9.  26).  19.  live  men  of  tlicm  tliat  ivere  in  tlie 
king's  presence— j.  e.,  who  belonged  to  the  royal  retinue; 
it  is  probable  that  there  were  five  at  first,  and  that  other 
two  were  found  afterwards  (Jeremiah  52.  25),  3:3-3G.  Nc- 
Inicliadnezzar  .  .  .  made  Gedaliali  ruler — The  people 
permitted  to  remain  were,  besides  the  king's  daughters,  a 
few  court  attendants  and  others  (Jeremiah  40. 7)  too  insig- 
nificant to  be  removed,  only  the  peasantry  who  could 
till  the  land  and  dress  the  vineyards.  Gedaliah  was 
Jeremiah's  friend  (Jeremiah  26.  24),  and  having,  by  the 
prophet's  counsel,  probably  fled  from  the  city  as  aban- 
doned of  God,  he  surrendered  himself  to  the  conqueror 
(Jeremiah  38. 2, 17),  and  being  promoted  to  the  government 
of  Judea,  fixed  his  provincial  court  at  Mizpeh.  He  was 
well  qualified  to  surmount  the  difficulties  of  ruling  at 


such  a  crisis.  Many  of  the  fugitive  Jews,  as  well  as  the 
soldiers  of  Zedekiah  who  had  accompanied  the  king  in 
his  flight  to  the  plains  of  Jericho,  left  their  retreats  (Jere- 
miah 40.  11,  12)  and  flocked  around  the  governor;  who, 
having  counselled  them  to  submit,  promised  them  on 
complying  with  this  condition,  security  on  oath  that  they 
would  retain  their  possessions  and  enjoy  the  produce  of 
their  land  (Jeremiah  40. 9).  25.  Islimael .  .  .of  tl»e  seed- 
royal  came,  and  ten  men  >vitli  lilm,  and  emote  Ged- 
aliali—He  had  found  refuge  with  Baalis,  king  of  the  Anr- 
monites,  and  he  returned  with  a  bad  design,  being  either 
instigated  by  envy  of  a  governor  not  descended  from 
tlie  house  of  David,  or  bribed  by  Baalis  to  murder  Geda- 
liah. The  generous  governor,  though  apprised  of  his 
intentions,  refused  to  credit  the  report,  much  loss  to 
sanction  the  proposal  made  by  an  attached  fri<,'nd  to  cut 
ofl"  Ishmael.  The  consequence  was,  that  he  was  mur- 
dered by  this  same  Ishmael,  when  entertaining  him  in 
his  own  house  (Jeremiah  41.  1).  26.  and  all  the  people 
came  to  Egj'pt — In  spite  of  Jeremiah's  dissuasions  (Jere- 
miali 43.  7.  8),  and  settled  in  various  cities  of  that  country 
(Jeremiali  44.  1).  37.  seven  and  t-»ventiet!i  year  of  tliti 
captivity  of  .JeliolacUin — corresponding  with  the  year 
of  Nebuchadnezzar's  death,  and  his  son  Evil-merodach's 
ascension  to  the  throne.  Evil-mcrodacli  did  lift  up  tlie 
Head  of  Jeliotacliin,  and  spalce  kindly — gave  him  lib- 
erty upon  parole.  This  kindly  feeling  is  said  to  have 
originated  in  a  familiar  acquaintance  formed  in  prison, 
in  which  Evil-merodaeh  had  lain  till  his  father's  death, 
on  account  of  some  malversation  Avliile  acting  as  regent 
during  Nebuchadnezzar's  seven  years'  illness  (Daniel  4. 
32,  33).  But  doubtless  the  improvement  in  Zedekiah '» 
condition  is  to  be  traced  to  the  overruling  providence  and 
grace  of  Him  who  still  cherished  purposes  of  love  to  tho 
house  of  David  (2  Samuel  7.  14,  15).  29.  lie  ate  contin- 
ually before  kim — i.  e.,  according  to  an  ancient  usage  In 
Eastern  courts,  had  a  seat  at  the  royal  table  on  great 
days,  and  had  a  stated  provision  granted  him  for  tho 
maintenance  of  his  exiled  court. 


THE 


FIRST   BOOK   OF   THE   CHRONICLES. 


CHAPTER    I. 

Ver.  1-23.  Adam's  Lixe  to  Noaii.  1.  Adam,  &e.— "  Begat" 
must  be  understood.  Only  that  one  member  of  the  family 
Is  mentioned,  who  came  in  the  direct  order  of  succession. 
4r-23.  Noah,  Sliem,  Ham,  and  Japketh — The  three  sons 
of  this  patriarch  are  enumerated,  partly  because  they 
were  the  founders  of  the  new  world,  and  partly  because 
the  fulfilment  of  Noah's  prophecy  (Genesis  9.  25-27)  could 
not  otherwise  appear  to  have  been  verified.  12.  Casluklm 
(of  ^vkomcame  tke  Pkllistines),  and  Caplitorim— Bet- 
ter rendered,  "And  Casluhim,  of  Avhom  came  the  Philis- 
timand  Caphtorim ;"  they  were  brethren,  the  sons  of  Cas- 
luhim, and  at  first  dwelt  together,  whence  their  names  are 
used  interchangeably;  and  the  Caphtorim  are  described 
as  inhabiting  Azzah,  or  Gaza,  the  scat  of  the  Pliillstines. 
14.  tke  Jebusiteg,  &o.— From  this  verso  to  v.  17  the  names 
are  not  tho,se  of  individuals,  but  of  people  who  all  sprang 
from  Canaan;  and  as  several  of  them  bcenme  extinct  or 
were  amalgamated  with  tlieir  lirethrcn,  their  national 
appellations  are  given  instead  of  tho  personal  names  of 
their  ancestors.  17.  I'z,  and  IIul,  and  Getker,  and 
Meskeck— Or  Mash ;  these  were  the  children  of  Aram,  and 
e^-aHd»o/i.sof  Slieni.  (Genesis  10.  23.)  18.  Arpkaxadbejs;at 
Selak— Cainan,  the  father's  name,  is  omitted  here.  (See 
on  Luke  3.36.)  19.  Peleg— (See  on  Genesis  10.25.)  22. 
Ebal— Or  Obal.    (Genesis  10. 28.) 


21-28.  Shem's  Line  TO  Abraham.  24.  Skcm,  Ac— This 
comprises  a  list  of  ten,  inclusive  of  Abraham. 

29-31.  Sons  of  Ishmael.  23.  These  are  their  g^enera- 
tlons— The  heads  of  his  twelve  tribes.  The  great  northern 
desert  of  Arabia,  including  the  entire  neck,  was  colonized 
by  these  tribes;  and  if  we  can  recover,  in  the  modern 
geography  of  this  part  of  the  country,  Arab  tribes  bear- 
ing the  names  of  those  patriarchs,  j.  c,  names  corre- 
sponding with  those  preserved  in  the  original  catalogue  of 
Scripture,  we  obtain  at  once  so  many  evidences,  not  of 
mere  similarity,  but  of  absolute  Identification.  [Fors- 
TEK.]  IVebaiotli— Gave  rise  to  the  Nabathn\ins  of  the 
classic,  and  the  Bciii  Nabat  of  Oriental  writers.  Kedar— 
The  Arab  tribe.  El  Kliedoyre,  on  the  coast  of  lledgar. 
Abdeel— Abdilla,  the  name  of  a  tribe  in  Yemen.  30. 
Dumah— Dumah  and  Tenia,  the  great  Arab  tribes  of  Benl 
Teman.  Thus  this  writer  [Histokioal  Gkogkai'IIV  ov 
Akahia]  traces  tlie  names  of  all  the  heads  of  the  twelve 
tribes  of  Ishmael  as  perpetuated  In  the  clans  or  trlhes  of 
the  Araljs  In  the  present  day. 

32,3-3.  SonsofKeturah.  32.  aonsof  Krtnrah— These 
became  founders  of  nomadic  trlljes  In  the  north  of  .Arabia 
an<l  Syria,  as  ^lidlan  of  the  Midlanitcs.  (Genesis  36.  ;J5; 
Judges  6.  2.)  and  Skiuik— From  whom  Bildad  sprang. 
(Job  2. 11.) 

3t-42.  Posterity  of  AnRAirAsi  by  Esait.  3fi.  son*  at 
Ellpkai— The  tribe  Adltes,  In  the  centre  country  of  the 

249 


The  Posterity  of  Caleb. 


1   CHRONICLES  II.  III. 


The  Sons  of  David. 


Saracens,  so  called  from  his  mother,  Adah.  (Genesis  30. 
10.)  Teinan— Gave  rise  to  the  land  of  Teman,  near  the  head 
of  the  Red  Sea.  Omar— The  tribe  Beni-Amma,  settled  at 
the  northern  point  of  Djebel  Shera  (Mount  Seir).  Zeplii 
—The  tribe  Dzaf.  Gatam— Katam,  inhabited  by  the  trilje 
Al  Saruat,  or  "people  of  Sarah."  Ktiinz— Tlie  tribe 
Aonezes,  a  tribe  whose  settlement  lies  in  the  neighbour- 
hood of  Syria.  Amalek— The  Beni  Malak  of  Zohran,  and 
the  Beni  Maledj  of  the  Shat  el  Arab.  37.  Retjcl— A  power- 
ful blanch  of  the  great  Aeneze  tribe,  the  Rowalla  Arabs. 
SUamniah— The  great  tribe  Beni  Shanimar.  In  tlie  same 
way,  the  names  of  the  other  kings  and  duk(!S  are  traced 
in  the  modern  tribes  of  Arabia.  But  it  is  unnecessary 
to  mention  any  more  of  these  obscure  nomads,  except 
to  notice  that  Jobab  {v.  44),  one  of  the  kings  of  Edom, 
is  considered  to  be  Job,  and  that  his  seat  was  in  the  royal 
city  of  Dinahab  (Genesis  3G.32),  indentifled  with  O'Daeb, 
a  Avell-known  town  in  the  centre  of  Al  Dahna,  a  great 
northern  desert  in  the  direction  of  Chaldoa  and  the  Eu- 
phrates.    [FOR.STER.] 

CHAPTER    II. 

Ver.  1,  2.  Sons  of  Israel,.  Ver.  3-12.  Posterity  of 
JUDAH.  3.  Tlie  sons  of  Jutlali— His  descendants  are 
enumerated  first,  because  the  right  and  privileges  of  the 
primogeniture  had  been  transferred  to  him  (Genesis  49.  8), 
and  because  from  his  tribe  the  Messiah  was  to  spring.  G. 
Zimri,  aiid  Stliaii,  and  Heman,  and  Carcol,  and  Kara 
^— these  five  are  here  stated  to  be  tlie  sons  of  Zerah,  i.  c,  of 
Ezra,  whence  tliey  were  called  Ezrahites.  (1  Kings  4. 31.) 
In  tiiat  passage  they  are  called  "the  sons  of  Mahol," 
whicli,  however,  is  to  be  taken  not  as  a  proper  name,  but 
appellatively  for  "sons  of  music,  dancing,"  &c.  The  tra- 
ditional fame  of  their  great  sagacity  and  acquirements 
had  descended  to  the  time  of  Solomon,  and  formed  a 
standard  of  comparison  for  showing  the  superior  wisdom 
of  that  monarch.  Jewish  writers  say  that  they  were  looked 
up  to  as  prophets  by  their  countrymen  during  the  abode 
in  Egypt.  7.  tlie  sons  of  Carmi — He  was  tlie  son  of 
Zimri,  or  Zabdi,  as  he  is  called.  (Joshua  7.  1.)  Acliar— or 
Achaii.  (Joshua  7. 1.)  This  variety  in  the  form  of  the 
name  is  with  great  propriety  used  here,  since  Achar 
means  "  troubler." 

13-17.  Children  of  Jesse.  15.  David  tlie  sevcntu — 
As  it  appears  (1  Samuel  16. 10;  17. 12)  that  Jesse  had  eight 
sons,  the  presumption  is  from  David  being  mentioned 
here  as  tlie  seventh  son  of  his  father,  that  one  of  tliem 
had  died  at  an  early  age,  without  leaving  issue.  17. 
Jetlier  tlie  Ishinaellte— (cf.  2  Samuel  17. 25).  In  that  pas- 
sage he  is  called  Ithra  an  Israelite;  and  there  seems  no 
reason  why,  in  the  early  days  of  David,  any  one  should 
be  specially  distinguished  as  an  Israelite.  The  presump- 
tion is  in  favour  of  the  reading  followed  by  the  Sept., 
which  calls  him  "Jetra  the  Jezreelite."  Tlie  eircum- 
Btance  of  his  settling  in  another  tribe,  or  of  a  woman 
marrying  out  of  her  own  tribe,  was  sufficiently  rare  and 
singular  to  call  for  the  statement  that  Abigail  was  mar- 
ried to  a  man  of  Jezreel. 

18-55.  Posterity  OF  Caleb.  18.  Caleb  tlie  son  of  Hcz- 
ron— The  notices  concerning  this  person  appear  confused 
In  our  version.  In  v.  19  he  is  said  to  be  the  father  of  Hur, 
whereas  in  v.  50  he  is  called  "  the  son  of  Hur."  The  words 
in  this  latter  passage  have  been  transposed  in  tlie  copying, 
and  should  be  read  thus,  "Hur  the  son  of  Caleb."  begat 
clilldren  of  Azubah  Ills  -wife,  and  of  Jeriotli — the 
former  was  his  spouse,  while  Jerioth  seems  to  have  been 
a  secondary  wife,  and  the  mother  of  the  cl\ildren  whose 
names  are  here  given.  On  the  death  of  his  principal  wife, 
he  married  Ephrath,  and  by  her  had  Hur.  31.  of  Hezron 
.  .  .  daiigliter  of  Blacliir,  father  of  Gllead— i.  e.,  chief 
of  that  town,  which  with  the  lands  adjacent  was  no  doubt 
the  property  of  Machir,  who  was  so  desirous  of  a  male 
heir.  He  was  grandson  of  Joseph.  The  wife  of  Machir 
was  of  the  tribe  of  Manasseh.  (Numbers  26. 29.)  33.  Jair, 
^vlio  liad  three  and  twenty  cities  in  tlie  land  of  Gilead 
—As  the  son  of  Segub  and  the  grandson  of  Hezron,  he  was 
of  the  tribe  of  Judah ;  but  from  his  maternal  descent  he  is 
250 


called  (Numbers  32.41;  Deuteronomy  3.14)  "the  son  of 
Slanasseh."  Tliis  designation  implies  that  his  inher- 
itance lay  in  that  tribe  in  right  of  his  grandmother; 
in  other  words,  because  liis  maternal  and  adopting 
great-grand fatlier  was  Machir  the  son  of  Manasseh;  and 
Jair,  inheriting  his  property,  was  his  lineal  representa- 
tive ;  and  accordingly  this  is  expressly  stated  to  be  the 
case  ;  for  the  village  group  of  "Havoth-Jair"  was  awarded 
to  him  in  that  tribe,  in  consequence  of  his  valiant  and 
patriotic  exploits.  This  arrangement,  however,  took 
place  previous  to  the  law  (Numbers  36.),  by  which  it  was 
enacted  that  heiresses  were  to  marry  in  their  own  tribe. 
But  this  instance  of  Jair  shows  that  in  the  case  of  a  man 
obtaining  an  inheritance  in  another  tribe  it  required 
him  to  become  thoroughly  incorporated  with  it  as  a 
representative  of  the  family  through  which  the  inherit- 
ance was  received.  He  had  been  adopted  into  Manasseli, 
and  it  would  never  have  been  imagined  that  he  was 
other  than  "  a  son  of  Manasseh  "  naturally,  had  not  this 
passage  given  information  supplementary  to  that  of  the 
passage  in  Numbers.  33.  lie  tooU  —  rather  "he  had 
taken."  Tliis  statement  is  accounting  for  his  acquisi- 
tion of  so  large  a  territory;  he  got  it  by  right  of  conquest 
from  tlie  former  possessors.  Itenatli— this  place,  along 
with  its  group  of  surrounding  villages,  was  gained  by 
Nobah,  one  of  Jair's  officers  sent  by  him  to  capture  it 
(Numbers  32.  1,  2).  all  tliese  belonged  to  tlie  sons  of 
Macliir— In  their  number  Jair  is  included  as  having  com- 
pletely identified  himself  by  his  marriage  and  residence 
in  Gilead  witli  the  tribe  of  Manasseh.  34.  Caleb-cp3»ratali 
— so  called  from  uniting  the  names  of  husband  and  wife 
{v.  19),  and  supposed  to  be  the  same  as  was  afterwards 
called  Bethlehem-ephratah.  Asliwr,  tlie  fatlier  of  Tekoa 
— (2  Samuel  14.  2-4).  He  is  called  the  father,  either  from 
his  being  the  first  founder,  or  perhaps  the  ruler,  of  the 
city.  34:.  Slieslian  bad  no  sons,  but  daxigliters — either 
he  had  no  sons  alive  at  his  death,  or  his  family  consisted 
wholly  of  daughters,  of  whom  Ahlai  {v.  31)  was  one,  she 
being  specially  mentioned  on  account  of  the  domestic  re- 
lations about  to  be  noticed.  35.  Slieslian  gave  Ilia 
daiigliter  to  Jarlia  liis  servant  to  ■*vife — The  adoption 
and  marriage  of  a  foreign  slave  in  the  family  where  he  is 
serving,  is  far  from  being  a  rare  or  extraordinary  occur- 
rence in  Eastern  countries.  It  is  thought,  however,  by 
some  to  have  been  a  connection  not  sanctioned  by  the 
law  of  Moses.  [Michaelis.]  But  this  is  not  a  well- 
founded  objection,  as  the  history  of  the  Jews  furnishes 
not  a  few  examples  of  foreign  proselytes  in  the  same 
manner  obtaining  an  inheritance  in  Israel ;  and.  doubt- 
less Jarlia  had  previously  embraced  the  Jewish  faith  In 
place  of  the  grovelling  idolatries  of  his  native  Egypt. 
In  such  a  case,  therefore,  there  could  be  no  legal  diffi- 
culty. Being  a  foreign  slave,  he  had  no  inheritance  in  a 
ditTerent  tribe  to  injure  by  this  connection;  while  his 
marriage  witli  Sheshan's  daughter  led  to  his  adoption 
into  the  tribe  of  Judah,  as  well  as  his  becoming  heir  of 
the  family  property.  43.  tbe  sons  of  Caleb— (cf.  v.  IS,  25.) 
The  sons  here  noticed  were  the  fruit  of  his  union  with  a 
third  wife.  55.  tlie  families  of  tlie  scribes— either  civil 
or  ecclesiastical  officers  of  the  Kenite  origin,  who  are 
here  classed  with  the  tribe  of  Judah,  not  as  being  de- 
scended from  it,  but  as  dwelling  within  its  territory,  and 
in  a  measure  incorporated  with  its  people.  Jabez— a 
place  in  Judah  (ch.  4.  9).  I^enites  tbat  came  of  Mematli 
—who  settled  in  Judah,  and  were  thus  distinguished  fl-om 
another  division  of  the  Kenite  clan  which  dwelt  in  Ma- 
nasseh (Judges  4. 11). 

CHAPTER    III. 
Ver.  1-9.    Sons  of  David.    1-3.  Now  tliese  were  tlie 
sons  of  David  Avbicli  were  born  unto  liim  in  Hebron 

—It  is  of  consequence  for  the  proper  understanding  of 
events  in  the  domestic  history  of  David,  to  bear  in  mind 
the  place  and  time  of  his  sons'  birth.  The  eldest  son,  born 
a/i!er  his  father's  accession  to  the  sovereign  authority,  is, 
according  to  Eastern  notions,  the  proper  heir  to  the 
throne.    And  hence  the  natural  aspirations  of  ambitiou 


DavicTs  Line,  to  ZedekiaJi. 


1  CHEONICLES  IV. 


Of  Jabez,  and  his  Prayet. 


In  Amnou,  who  was  long  unaware  of  the  alienation  of  the 
crown,  and  could  not  be  easily  reconciled  to  the  clr.lnis  of 
a  younger  brother  being  placed  above  his  own  'see  »n  2 
Samuel  3.  1-5).  3.  Eglali  Ills  -wife — Supposed  to  be  an- 
other name  of  Miehal,  wlio,  tliough  she  had  no  son  after 
her  mockery  of  David  for  dancing  before  the  arU,  miglit 
have  liad  one  previous  to  tiiat  time.  She  Iras  the  title  of 
wife  appended  to  her  name,  because  slie  was  liis  proper 
wife;  and  the  mention  of  her  name  last,  probably  arose 
from  the  circumstance  that,  having  been  withdrawn  from 
David  and  married  to  another  liusband,  but  afterwards 
restored,  she  had  in  reality  become  tlie  last  of  his  wives. 
5.  four,  of  Batli-slma  tlie  dauglitcr  of  Animicl — Or 
Bath-sheba  (2  Samuel  11.  3),  and  there  her  father  is  called 
Eliam.  Of  course  Solomon  was  not  her  "only  son,''  but 
he  is  called  so  (Proverbs  4.  3)  from  tlie  distinguished  affec- 
tion of  which  he  was  the  object,  and  though  the  eldest,  is 
named  the  last  of  Bath-sheba's  children.  G.  £:ilsUaina 
and  EllpJielet — Two  sons  of  the  same  name  are  twice 
mentioned  {v.  8).  They  were  the  children  of  different 
mothers, and  had  probablysome  title  or  epithet  appended 
by  which  the  one  was  distinguished  from  the  other.  Or, 
it  might  be,  that  the  former  two  were  dead,  and  their 
names  were  given  to  sons  afterwards  born  to  preserve 
their  memories.  8.  nine — The  number  of  David's  sons 
born  after  his  removal  to  Jerusalem,  was  eleven  (2  Sam- 
uel 5. 14),  but  only  nine  are  mentioned  here:  two  of  them 
being  omitted,  either  in  consequence  of  their  early  deaths, 
or  of  their  leaving  no  issue. 

10-16.  His  Line  to  Zedekiah.  10.  Solomon's  son 
■»vas  Relioboam,  &c. — David's  line  is  here  drawn  down 
to  the  captivity,  through  a  succession  of  good  and  bad, 
but  still  influential  and  celebrated,  monarchs.  It  has 
rarely  happened  that  a  crown  has  been  transmitted  from 
father  to  son,  In  lineal  descent,  for  seventeen  reigns.  But 
this  was  the  promised  reward  of  David's  piety.  Tliere  is, 
indeed,  observable  some  vacillation  towards  the  close  of 
this  period — the  crown  passing  from  one  brotlier  to  an- 
other, and  even  from  uncle  to  nepliew— a  sure  sign  of  dis- 
orderly times  and  a  disjointed  government.  15.  ZcclelclnU 
— is  called  the  son  of  Josiah  (cf.  Jeremiah  1.  3;  37.  1),  but  (2 
Chronicles  36. 19)  he  is  described  as  the  brother  of  Jelioi- 
achin,  wlio  was  the  son  of  Jehoiaklm,  and  consequently 
the  grandson  of  Josiah.  Words  expressive  of  affinity  or 
relationship  are  used  with  gi'eat  latitude  in  the  Hebrew. 
ShaUiim— No  king  of  this  name  is  mentioned  in  tlie  his- 
tory of  Josiah's  sons  (2  Kings  chaps.  2;^.  and  M.),  Ijut  tliere  is 
a  notice  of  Shallum  the  son  of  Josiah  (Jeremiah  22.  11), 
who  reigned  in  the  stead  of  his  fatlier,  and  wlio  is  gener- 
ally supposed  to  be  Jehoahaz,  a  younger  son,  here  called 
the  fourth,  of  Josiah. 

17-21.  Successors  of  Jeconiah.  Vt.  the  sons  of  .Teeo- 
nlali,  Assir — Rather,  "  Jeconiah  the  prisoner,  or  captive." 
This  record  of  his  condition  was  added  to  show  tliat  8ala- 
thielwas  born  during  the  captivity  in  Babj^lon  (cf.  Mat- 
thew 1.  12).  Jeconiah  was  written  childless  (Jeremiah 
22.  30),  a  prediction  wliich  (as  tlie  words  that  follow  ex- 
plain) meant  that  this  unfortunate  monarch  sliould  luive 
no  son  succeeding  him  on  tlie  throne.  18.  Mnlclilrain 
also — As  far  as  Jeconiali,  everytliing  is  plain  ;  but  tliere 
is  reason  to  suspect  that  the  text  in  the  subsequent 
versos  has  been  dislocated  and  disarranged.  The  object 
of  the  sacred  historian  is  to  trace  the  royal  line  tlirough 
Zerubbabcl,  yet,  according  to  the  present  reading,  tlie 
genealogical  stem  cannot  be  drawn  from  Jeconiali  down- 
wards. The  following  arrangement  of  the  text  is  given 
as  removing  all  difUcultics.  [Davidson's  IIerm.]  {v.  17.) 
And  the  sons  of  Jeconiah  the  captive,  Salatliiel  (Sheal- 
tiel,  Ezra  3.2;  Nehemiah  12.1;  Haggai  1 .  12,  14;  2.2)  his 
son;  v.  18.  And  the  sons  of  Salatliiel;  Zerubbabcl  and 
Shimei ;  and  the  sons  of  Zerubbabcl;  Mesliullam,  Ilana- 
niah,  and  Shelomlth  their  sister,  v.  19.  And  Ilashubah, 
and  Ohel,  and  Bercchlah,  and  Hasadiah.  Jusliab-hezed. 
V.  20.  And  Malchiram,  and  Ilephaiah,  and  Slienazar, 
Jecamiah,  Hoshama,  and  Nedabiah.  t*.  21.  The  sons  of 
Hananiah  ;  Pelatiah  and  Jcsaiah  ;  the  sons  of  Kephalah  ; 
his  son  Arnan,  his  son  Obadiali,  his  son  Shocanlah. 


CHAPTER    IV. 

Ver.  1-8.  Posterity  of  Judah  by  Caleb  the  Son  of 
HUK.  1.  Tlie  sons  of  Jiidali— i.  e.,the  descendants— for 
with  the  exception  of  Pliarez,  none  of  those  here  noticed 
were  his  immediate  sons.  Indeed,  the  others  are  men- 
tioned solely  to  introduce  the  name  of  Shobal,  whose  ge- 
nealogy the  historian  intended  to  trace  (ch.  2.  52). 

9-20.  Of  Jabez,  and  His  Prayer.  9.  Jahci  — was,  as 
many  think,  the  son  of  Coz,  or  Kenaz,  and  is  here  eulo- 
gized for  his  sincere  and  fervent  piety,  as  well,  perhaps, 
as  for  some  public  and  patriotic  works  whicli  he  per- 
formed. The  Jewish  writers  affirm  that  he  was  an  emi- 
nent doctor  in  the  law,  whose  reputation  drew  so  many 
scribes  around  him  that  a  town  was  called  by  his  name 
(ch.  2. 55);  and  to  the  piety  of  his  character  this  passage 
bears  ample  testimony.  The  memory  of  the  critical  cir- 
cumstances which  marked  his  birth  was  perpetuated  in 
his  name  (cf.  Genesis  35. 15) ;  and  yet,  in  the  development 
of  his  high  talents,  or  distinguished  worth  in  after-life, 
his  mother  must  have  found  a  satisfaction  and  delight 
that  amply  compensated  for  all  her  early  trials.  The 
prayer  of  his  which  is  here  recorded,  and  which,  like 
Jacob's,  is  in  the  form  of  a  vow  (Genesis  28. 20),  seems  to 
have  been  uttered  when  he  was  entering  on  an  important 
or  critical  service,  for  the  successful  execution  of  v/liich 
he  placed  confidence  neither  on  his  own  nor  his  jicople's 
prowess,  but  looked  anxiously  for  the  aid  and  blessing  of 
God.  The  enterprise  was  in  all  probability  the  expulsion 
of  the  Canaanites  from  the  territory  he  occupied,  and  as 
this  was  a  war  of  extermination,  which  God  himself  had 
commanded,  Kis  blessing  could  be  the  more  reasonably 
asked  and  expected  in  preserving  them  from  all  the  evils 
to  which  the  undertaking  might  expose  him.  In  the 
words,  "that  it  may  not  grieve  me,"  and  which  miglit  be 
more  literally  rendered,  "that  I  may  have  no  more  sor- 
row," there  is  an  allusion  to  the  meaning  of  his  name — 
Jabez— signifying  grief;  and  the  import  of  this  petition  is, 
Lot  me  not  experience  the  grief  which  my  name  implies, 
and  which  my  sins  may  well  produce.  God  gi-anted  Iiliu 
tliat  ivlilcli  lie  requested  — Whatever  was  the  kind  of 
undertaking  which  roused  his  anxieties,  Jabez  enjoyed  a 
remarkable  degree  of  prosperity,  and  God,  in  his  instance, 
proved  that  He  was  not  only  the  hearer,  but  the  ansv.-erer 
of  prayer.  13.  tlie  sous  of  Kenaz — the  grandfather  of 
Caleb,  who  from  that  relationship  is  called  a  Kenezite 
(Numbers  32. 12).  14.  Joab,  tlie  fattier  of  tlie  valley  of 
Caraslilm — ^i^.,  the  father  of  the  inhabilauts  of  the  valley 
— the  valley  of  craftsmen,  as  the  word  denotes.  They 
dwelt  together,  according  to  a  custom  which,  independ- 
ently of  any  law,  extensively  prevails  in  Eastern  coun- 
tries for  persons  of  the  same  trade  to  inhabit  the  same 
street  or  the  same  quarter,  and  to  follow  the  same  occu- 
pation from  father  to  son,  through  many  generations. 
Their  occupation  was  probably  that  of  carpenters,  and  the 
valley  where  they  lived  seems  to  have  been  in  the  neigh- 
bourhood of  Jerusalem  (Nehemiah  11.3.5).  17.  18.  she 
hare  Mirlnin— It  is  difficult,  as  the  verses  stand  at  pres- 
ent, to  see  who  is  meant.  The  following  readjustment 
of  the  text  clears  away  the  obscurity :  "  These  are  the  sons 
of  Bithiah  the  daughter  of  Pharaoh,  which  Mered  took, 
and  she  bare  Miriam,  Ac,  and  his  wife  Jehudljah  bare 
Jezreel,"  <&c.  JehtuHjah— tlie  Jewess,  to  distlnguisli  her 
from  his  other  wife,  who  was  an  Egyptian.  This  passage 
records  a  very  interesting  fact— the  marriage  of  an  Egyp- 
tian princess  to  a  descendant  of  Caleb.  The  marriage  must 
liave  taken  place  in  the  wilderness.  The  barriers  of  a  dif- 
ferent national  language  and  national  religion  kept  the 
Hebrews  separate  from  the  Egyptians;  but  they  did  not 
wholly  prevent  lntlmaci(>s,  and  even  occasional  inter- 
marriages b(>t  ween  private  Individuals  of  the  two  nations. 
]''re  such  unions,  however,  could  be  sanctioned,  the  Egyp- 
tian party  must  have  renounced  Idolatry,  and  this  daugh- 
ter of  I'haraoh,  as  appears  from  her  name,  had  become  a 
convert  to  the  worship  of  the  God  of  Israel. 

21-25.  I'osTEKlTV  or  SllELAir.  21.  Laaduh  .  .  .  the 
father  of  the  house  of  them  that  wrought  flue  lluen— 

251 


Posterity  of  Simeon  and  of  Reuben. 


1  CHRONICLES  V,  VI. 


The  Line  of  the  Priests. 


Here,  again.  Is  another  Incidental  evidence  that  in  very 
early  times  certain  trades  were  followed  by  particular  fam- 
ilies among  the  Hebrews,  apparently  in  hereditary  succes- 
sion. Their  knowledge  of  the  art  of  linen  manufecture  had 
been,  most  probably,  acquired  in  Egypt,  where  the  duty  of 
bringing  up  families  to  the  occupations  of  their  forefathers 
was  a  compulsory  obligation,  whereas  in  Israel,  as  in 
many  parts  of  Asia  to  this  day,  it  was  optional,  though 
common,  33,  33.  liad  the  domlulon  in  Moab,  and 
Jasliulji-leUem— "And  these  are  ancient  things;"  seems 
a  strange  rendering  of  a  proper  name;  and,  besides,  con- 
veys a  meaning  that  has  no  bearing  on  the  record.  The 
improved  following  translation  has  been  suggested:  "So- 
journed in  Moab,  but  returned  to  Bethlehem  and  Adab- 
erim-athekim.  These  and  the  inhabitants  of  Netaim  and 
Gedera  were  potters  employed  by  the  king  in  his  own 
work."  Gedera  or  Gederoth,  and  Netaim,  belonged  to  the 
tribe  of  Judah,  and  lay  on  the  south-east  border  of  the 
Philistines'  territory  (Joshua  15. 36;  2  Chronicles  28. 18). 

24-43.  Of  Simeon.  34.  The  sons  of  Simeon— They  are 
classed  along  with  those  of  Judah,  as  their  possession  was 
partly  taken  out  of  the  extensive  territory  of  the  latter 
(Joshua  19. 1).  The  difference  in  several  particulars  of  the 
genealogy  given  here  from  that  given  in  other  passages  is 
occasioned  by  some  of  the  persons  mentioned  having 
more  than  one  name.  37.  his  hrcthren  liad  not  many 
children  — (see  on  Numbers  1.  22;  26.14).  31-43.  These 
were  their  cities  unto  the  reign  of  David — In  conse- 
quence of  the  sloth  or  cowardice  of  the  Simeonites,  some 
of  the  cities  within  their  allotted  territory  were  only  nom- 
inally theirs;  but  were  never  taken  from  the  Philistines 
until  David's  time,  when,  the  Simeonites  having  forfeited 
all  claim  to  them,  he  assigned  them  to  his  own  tribe  of 
Judah  (1  Samuel  27.  6).  38,  39.  increased  greatly,  and 
they  -went  to  the  entrance  of  Gedor — Simeon  having 
only  a  part  of  the  land  of  Judah,  they  were  forced  to  seek 
accommodation  elsewhere ;  but  their  establishment  in  the 
new  and  fertile  pastures  of  Gederah  was  soon  broken  up, 
for,  being  attacked  by  a  band  of  nomad  plunderers,  they 
were  driven  from  place  to  place  till  some  of  them  effected 
by  force  a  settlement  on  Mount  Seir. 

CHAPTER  V. 

Ver.  1-10.    The  Line  of  Reuben.    1.  No-w  the  sons  of 

Reuben- In  proceeding  to  give  this  genealogy,  the  sacred 
historian  states,  in  a  parenthesis  (v.  1, 2),  the  reason  why 
it  was  not  placed  first,  as  Reuben  was  the  eldest  son  of 
Jacob.  The  birth-right,  which  by  a  foul  crime  he  had  for- 
feited, implied  not  only  dominion,  but  a  double  portion 
(Deuteronomy  21. 17),  and  both  of  these  were  transferred  to 
Joseph,  whose  two  sons  having  been  adopted  as  the  chil- 
dren of  Jacob  (Genesis  48. 5),  received  each  an  allotted  por- 
tion, as  forming  two  distinct  tribes  in  Israel.  Joseph 
then  was  entitled  to  the  precedency ;  and  yet,  as  his  pos- 
terity was  not  mentioned  first,  the  sacred  historian  judged 
it  necessary  to  explain  that  "  the  genealogy  was  not  to  be 
reckoned  after  the  birth-right,"  but  with  a  reference  to  a 
superior  iionour  and  privilege  that  had  been  conferred  on 
Jndah— not  the  man,  but  the  tribe,  whereby  it  was  in- 
vested with  the  pre-eminence  over  all  the  other  tribes, 
and  out  of  it  was  to  spring  David  with  his  royal  lineage, 
and  especially  the  great  Messiah  (Hebrews  7. 14).  These 
were  the  two  reasons  why,  in  the  order  of  enumeration, 
the  genealogy  of  Judah  is  introduced  before  that  of  Reu- 
ben. 9.  Kast'ward  he  inhabited  unto  tlie  entering  in 
of  the  -wilderness  from  the  river  Kupliratcs — The  set- 
tlement was  on  the  east  of  Jordan,  and  the  history  of  this 
tribe,  wliich  never  took  any  part  in  the  public  affairs  or 
movements  of  the  nation,  is  comprised  in  "the  multipli- 
cation of  tlieir  cattle  in  the  land  of  Gilead,"  in  their 
wars  with  the  Bedouin  sons  of  Hagar,  and  in  the  simple 
labours  of  pastoral  life.  They  had  the  right  of  pasture 
over  an  extensive  mountain  range— the  great  wilderness 
of  Kedemoth  (Deuteronomy  2. 26)  and  the  Euphrates  being 
a  security  against  their  enemies. 

H-26.    The  Line  of  Gad,    11-15.  the  children  of  Gad 
dtvelt  over  against  them— the  genealogy  of  the  Gadites 
252 


and  the  half-tribe  of  Manasseh  (v.  24)  is  given  along  with 
that  of  the  Reubenites,  as  these  three  were  associated  in  a 
separate  colony.  IG.  Sharon— The  term  Sharon  was  ap- 
plied as  descriptive  of  any  place  of  extraordinarj^  beauty 
and  productiveness.  Tliere  were  three  places  in  Palestine 
so  called.  This  Sharon  lay  east  of  the  Joi-dan.  upon 
their  borders— i.  e.,  of  Gilead  and  Bashan :  Gilead  proper, 
or  at  least  the  largest  part,  belonged  to  the  Reubenites; 
and  Bashan,  the  greatest  portion  of  it,  belonged  to  the 
Manassites.  The  Gadites  occupied  an  intermediate  settle- 
ment on  the  land  which  lay  upon  their  borders.  17.  All 
these  ■were  reckoned  in  the  days  of  Jotliam^his  long 
reign  and  freedom  from  foreign  wars,  as  well  as  intestine 
troubles,  were  favourable  for  taking  a  census  of  the  peo- 
ple, and  in  the  days  of  Jeroboam — the  second  of  that 
name.  18-33.  Hagarltes — or  Hagarenes,  originally  syn- 
onymous witli  Ishmaelites,  but  afterwards  applied  to  a 
particular  tribe  of  the  Arabs  (cf.  Psalm  83.  6).  Jfetiir- his 
descendants  were  called  Itureans,  and  the  country  Auran- 
itis,  from  Hauran,  its  chief  city.  These,  wlio  were  skilled 
in  archery,  were  invaded  in  the  time  of  Josliua  by  a  con- 
federate army  of  the  tribes  of  Reuben,  Gad,  and  half  Ma- 
nasseh, who,  probably  incensed  by  the  fi'equent  raids  of 
those  marauding  neighbours,  took  reprisals  in  men  and 
cattle,  dispossessed  almost  the  whole  of  the  original  in- 
habitants, and  colonized  the  district  themselves.  Divine 
Providence  favoured,  in  a  remarkable  manner,  the  He- 
brew army  in  this  just  war.  3G.  the  God  of  Israel  stirred 
up  the  spirit  of  P»il — the  Phal-luka  of  the  Ninevite  mon- 
uments (see  on  2  Kings  15. 19).  and  the  spirit  of  Tiglath- 
pileser— the  son  of  the  former.  By  them  the  transjordanlc 
tribes,  including  the  other  half  of  Manasseh,  settled  In 
Galilee,  were  removed  to  Upper  Media.  This  was  the  first 
captivity  (2  Kings  15.  29). 

CHAPTER    VI. 

Ver.  1-48.  Line  of  the  Pkiests.  5.  tJzzi— It  is  supposed 
that,  in  his  days,  the  high  priesthood  was,  for  unrecorded 
reasons,  transferred  from  Eleazar's  family  to  Ithamar's, 
in  which  it  continued  for  several  genei'ations.  10.  he  it 
is  that  executed  the  priest's  office  in  the  temple  that 
Solomon  built  in  .Tenisalem — It  is  doubtful  whether  the 
person  in  favour  of  whom  this  testimony  is  borne  be  Jo- 
hanan  or  Azariah.  If  the  former,  he  is  the  same  as  Je- 
hoiada,  who  rendered  important  public  services  (2  Kings 
11);  if  the  latter,  it  refers  to  the  worthy  and  independent 
part  he  acted  in  resisting  the  unwarrantable  encroach- 
ments of  Uzziah  (2  Chronicles  20.  17).  In  tl»e  temple  that 
Solomon  built— ilescri bed  in  this  particular  manner  to 
distinguish  it  fi-om  the  second  temple,  Avhich  was  in  ex- 
istence at  the  time  when  this  history  was  written.  14. 
Azariah  begat  Seraiali — He  filled  the  supreme  pontifical 
oflice  at  the  destruction  of  Jerusalem,  and,  along  with  his 
deputy  and  others,  was  executed  by  Nebuchadnezzar's  or- 
ders at  Riblah  (2  Kings  25. 18, 21).  The  line  of  high  priests, 
under  the  first  temple,  which  from  Zadok  amounted  to 
twelve,  terminated  with  him.  16-48.  The  sons  of  Levi  ; 
Gershom,  &c. — This  repetition  (see  v.  1)  is  made,  as  the 
historian  here  begins  to  trace  tlie  genealogy  of  the  Leviti- 
cal  families  who  were  not  priests.  The  list  is  a  long  one, 
comprising  the  chiefs  or  heads  of  their  several  families 
until  David's  reign,  who  made  a  new  and  different  classi- 
fication of  them  by  courses.  30.  Zimmah  liis  son— His 
grandson  (v.  42).  34.  ITriel— or  Zephaniah  (y.  36).  37. 
Elkanah— The  father  of  the  prophet  Samuel  (1  Samuel 
1.  1).  38.  the  sons  of  Samuel— Are  here  named  Vashni 
and  Abiah.  The  first-born  is  called  (1  Samuel  8.  2)  Joel ; 
and  this  name  is  given  to  him  in  v.  33  of  this  chapter.  It 
Is  now  generally  thought  by  the  best  critics  that,  throuK^ 
an  error  of  the  copyists,  an  omission  has  been  made  of 
the  eldest  son's  name,  and  that  Vashni,  which  is  not  the 
name  of  a  person,  merely  signifies  "and  the  second." 
This  critical  emendation  of  the  text  makes  all  clear,  as 
well  as  consistent  with  other  passages  relating  to  the 
family  of  Samuel.  33.  in  the  liouse  of  the  Liord — i.  e.,  in 
the  tent  which  David  had  erected  for  receiving  the  ark 
after  It  was  removed  from  the  house  of  Obed-edom.    This 


The  Sons  of  Issachar  and  of  Benjamin.       1  CHRONICLES   VII,  VIII. 


0/  Kaphtali  and  of  Manassek. 


■was  a  considerable  time  before  the  temple  was  built.  tUey 
^valted  on  their  office  accorcllng  to  tlielr  order — Which 
David,  doubtless  by  the  direction  of  the  Holy  Spirit,  had 
Instituted  for  the  better  regulation  of  Divine  worship.  33. 
Sliemiiel—i.  e.,  Samuel.  This  is  the  exact  representation 
of  the  Hebrew  name.  39.  lils  brother  Asapli— TUey  were 
brothers  naturally,  both  being  descended  from  Levi,  as 
•well  as  oiHcially,  both  being  of  the  Levltical  order.  -irJ, 
Ethan— Or  Jeduthun  (ch.  9,  IG;  2  Chronicles  35.  15).  48. 
their  hretliren  also,  tlie  lievites,  'were  appointed  unto 
all  manner  of  service — Those  of  them  who  were  endowed 
with  musical  tastes  and  talents  were  employed  in  various 
other  departments  of  the  temple  service. 

49-81.  Office  OF  Aaron  AND  His  Sons.  40.  But  Aaron 
and  his  sons  offered,  &c. — The  office  and  duties  of  the 
high  priests  having  been  already  described,  the  names  of 
those  who  successively  filled  that  important  olRce  are  re- 
corded. 60.  thirteen  cities — No  more  than  eleven  are 
named  here;  but  two  additional  ones  are  mentioned 
(Joshua  21. 16, 17),  which  makes  up  the  thirteen.  61.  unto 
the  sons  of  Kohath  -which  vrerc  left — i.  e.,  in  addition 
to  the  priests  belonging  to  the  same  family  and  tribe  of 
Levi,  hy  lot  ten  cities — (Joshua  21.  26.)  The  sacred  his- 
torian gives  an  explanation  (v.  06).  Eight  of  these  are 
mentioned,  but  only  two  of  them  are  taken  out  of  the 
half  tribe  of  Manasseh  {v.  70);  the  names  of  the  other  two 
are  given  (Joshua  21.  21),  where  full  and  detailed  notices 
of  these  arrangements  may  be  found.  63.  unto  the  sons 
of  Gershoin— Supply  "the  children  of  Israel  gave."  67. 
they  gave  unto  tliem  of  the  cities  of  refuge — The  names 
of  the  cities  given  here  are  considerably  diftercnt  from 
those  applied  to  them  (Joshua  21.  U).  In  the  lapse  of  cen- 
turies, and  from  the  revolutions  of  society,  changes  miglit 
have  been  expected  to  take  place  in  the  form  or  dialectic 
pronunciation  of  the  names  of  those  cities;  and  thi,s  will 
sufiiciently  account  for  the  variations  that  are  found  in 
the  lists  as  enumerated  here  and  in  an  earlier  book.  As 
to  these  cities  themselves,  that  were  assigned  to  the  Le- 
vites,  they  were  widely  remote  and  separated— partly  in 
fulfilment  of  Jacob's  prophecy  (Genesis  49.  7),  and  partly 
that  the  various  districts  of  the  country  might  obtain  a 
competent  supply  of  teachers  who  might  instruct  the  peo- 
ple in  the  knowledge,  and  animate  them  to  the  obser-' 
vance  of  a  law  which  had  so  important  a  bearing  on  the 
promotion  both  of  their  private  happiness  and  tlieir  na- 
tional prosperity. 

CHAPTER    VII. 

Ver.  1-5.  Sons  of  Issachar.  1.  Jashuh— Or  Job  (Gen- 
esis 40.  13).  3.  %vhose  number  ^va.s  in  tlie  days  of  David 
t>vo  and  t^wenty  thousand  and  six  hundred — Although 
a  census  was  taken  in  the  reign  of  David  by  order  of  that 
monarch,  it  is  not  certain  that  the  sacred  historian  had  it 
in  his  eye,  since  we  find  here  the  tribe  of  Benjamin  enu- 
merated, which  was  not  taken  in  David's  time;  and  there 
are  other  points  of  dissimilarity.  3.  five;  all  of  them 
clilef  men— Four  only  are  mentioned;  so  that  as  they  are 
stated  to  be  five,  In  this  number  the  father,  Izrahiah, 
must  be  considered  as  included,  otherwise  one  of  the 
names  must  have  dropped  out  of  the  text.  They  were 
each  at  the  head  of  a  numerous  and  influential  division 
of  their  tribe.  5.  fourscore  and  seven  tliousand — Ex- 
clusive of  the  58,600  men  which  the  Tola  branch  had  pro- 
duced (v.  24),  so  that  in  the  days  of  David  the  tribe  would 
have  contained  a  population  of  45,600.  This  large  increase 
was  owing  to  the  practice  of  polygamy,  as  well  as  the 
fruitfulness  of  the  women.  A  plurality  of  wives,  though 
tolerated  among  the  Hebrews,  was  confined  chiefly  to  the 
great  and  wealthy;  but  it  seems  to  have  been  generally 
esteemed  a  privilege  by  the  tribe  of  Issachar,  "  for  they 
had  many  wives  and  sons." 

6-12.  Of  Benjamin.  6.  Tlie  song  of  Benjamin- Ten 
are  reckoned  (Genesis  46.  21),  but  only  five  (ch.  8. 1 ;  Num- 
bers 26.  38).  Perhaps  five  of  them  were  distinguished  as 
chiefs  of  illustrious  families,  but  two  having  fallen  in  the 
bloody  wars  waged  against  Benjamin  (Judges  20.  40),  there 
remained  only  three  branches  of  this  tribe,  and  these 


only  are  enumerated.  Jedlael— Or  Asbel  (Genesis  46.  21). 
7.  the  sons  of  Bela— Each  of  them  was  chief  or  leader  of 
the  family  to  which  lie  belonged.  In  an  earlier  period 
seven  great  families  of  Benjamin  are  mentioned  (Num- 
bers 26.  38),  five  of  them  being  iieaded  by  these  five  sons 
of  Benjamin,  and  two  descended  from  Bela.  Here  five 
families  of  Bela  are  specified,  whence  we  are  led  to  con- 
clude that  time  or  the  ravages  of  war  had  greatly  clianged 
the  condition  of  Benjamin,  or  that  the  five  families  of 
Bela  were  subordinate  to  the  other  great  divisions  tliat 
sprang  directly  from  the  five  sons  of  the  patriarch,  la. 
Shuppim  also,  and  Huppin»— Tluey  are  called  (Genesis 
48.  21)  Muppim  and  Huppim,  and  (Numbers  26.  39)  Hu- 
pham  and  Shupham;  they  were  the  children  of  Ir,  or  Iri 
(v.  7).  and  Huslxim,  the  sons  (son)  of  Aher — Aher  signi- 
fies "another,"  and  some  eminent  critics,  taking  Aher  as 
a  common  noun,  render  the  passage  thus,  "and  liushim, 
another  son."  Shuppim,  Muppim  and  Hnshim  are  plural 
words,  and  therefore  denote  not  individuals,  but  the 
heads  of  their  respective  families;  and  as  they  were  not 
comprised  in  the  above  enumeration  (v.  7,  9)  they  are  in- 
serted here  in  the  form  of  an  appendix.  Some  render  the 
passage,  "Hushim,  the  son  of  another,"  i.  e.,  tribe  or 
family :  the  name  occnrs  among  the  sons  of  Dan  (Genesis 
46.  23),  and  it  is  a  presumption  in  favour  of  this  being  the 
true  rendering,  tliat  after  having  recorded  the  genealogy 
of  Naphtali  (v.  13)  the  sacred  historian  adds,  "  the  sons  of 
Bilhah,  the  handmaid,  who  was  the  mother  of  Dan  and 
Naphtali."  We  naturally  expect,  therefore,  that  these 
two  will  be  noticed  together,  but  Dan  is  not  mentioned  at 
all,  if  not  iri  this  passage. 

13.  Of  Naphtali.  13.  Shallum— Or  Shillem  (Genesis 
46.  24).  sons  of  Bilhah— as  Dan  and  Naphtali  were  her 
sons,  Hushim,  as  well  as  these  enumerated  in  v.  13,  were 
her  grandsons. 

14-40.  Of  Manasseh.  14.  The  sons  of  Manasijch — or 
descendants ;  for  Ashriel  was  a  grandson,  and  Zelophehad 
was  a  generation  farther  removed  in  descent  (Numbers  20. 
33).  The  text,  as  it  stands,  is  so  confused  and  complicated 
that  it  is  exceedingly  difficult  to  trace  the  genealogical 
thread,  and  a  great  variety  of  conjectures  have  been  made 
with  a  view  to  clear  away  the  obscurity.  The  passage 
should  probably  be  rendered  thus ;  "  The  sons  of  Manasseh 
were  Ashriel,  whom  his  Syrian  concubine  bare  to  hira, 
and  Machir,  the  father  of  Gilead  (whom  his  wife  bare  to 
him).  Machir  took  for  a  wife  Maachah,  sister  to  Huppim 
and  Shuppim."  31.  whom  the  men  of  Gath  sle-w,  &c. — 
This  interesting  little  episode  gives  us  a  glimpse  of  the 
state  of  Hebrew  society  in  Egypt;  for  the  occurrence  nar- 
rated seems  to  have  taken  place  before  the  Israelites  left 
that  country.  The  patriarch  Ephraim  was  then  alive, 
though  he  must  have  arrived  at  a  very  advanced  age; 
and  the  Hebrew  people,  at  all  events  those  of  them  who 
were  his  descendants,  still  retained  their  pastoral  charac- 
ter. It  was  in  perfect  constetency  with  the  ideas  and 
habits  of  Oriental  shepherds  that  they  should  have  made 
a  raid  on  the  neighbouring  tribe  of  the  Philistines  for  the 
purpose  of  plundering  their  flocks,  for  nothing  is  more 
common  among  them  than  hostile  incursions  on  the  in- 
habitants of  towns,  or  on  other  nomad  tribes  with  whom 
they  have  no  league  of  amity.  But  a  diflferent  view  of  the 
incident  is  brought  out,  if.  Instead  of  "because,"  Ave 
render  the  Hebrew  particle  "when"  they  came  down  to 
take  their  cattle,  for  the  tenor  of  the  context  leads  rather 
to  the  conclusion  that  "the  men  of  Gath"  were  the  ag- 
gressors, who,  making  a  sudden  foray  on  the  Ephraimite 
flocks,  killed  the  shepherds  including  several  of  the  sons 
of  Ephraim.  The  calamity  spread  a  deep  gloom  around 
the  tent  of  their  aged  father,  and  wa.s  the  occasion  of  his 
receiving  visits  of  condolence  from  his  distant  relatives, 
according  to  the  custom  of  the  East,  which  is  remarkably 
exemplified  in  the  history  of  Job  (Job  2. 11 ;  cf.  John  II.  19). 

CHAPTER  VIII. 

Ver.  1-32.  Sons  and  Chief  Men  of  Benjamin,  l.  Novr 
BciOamlu  begat,  Ac— This  chapter  contains  some  sup- 
plementary particulars  In  addition  to  what  lias  been 

263 


Original  Registers  of  Israel  and  Judah.  1   CHROXICLES  IX,  X. 


SauPs  Overthrow  and  Death. 


already  said  regarding  the  tribe  of  Benjamin  (cli.  7.  6). 
The  names  of  many  of  tlie  persons  mentioned  are  differ- 
ent from  tliose  given  by  Moses— a  diversity  wliicli  may  be 
accounted  for  in  part  on  grounds  formerly  stated,  viz., 
either  that  the  persons  had  more  tlian  one  name,  or  tliat 
the  word  "sous"  is  used  in  a  loose  sense  for  grandsons  or 
descendants.  But  tliere  are  otlier  circumstances  to  be 
taken  into  account  in  considering  the  details  of  tliis 
chapter,  viz.,  first,  that  the  genealogies  of  the  Benjamites 
were  disordered  or  destroyed  by  the  almost  total  extermi- 
nation of  this  tribe  (Judges  20.);  secondly,  that  a  great 
number  of  Benjamites,  born  in  Assyria,  are  mentioned 
here,  who  returned  from  the  long  captivity  in  Babylon, 
and  established  themselves— some  in  Jerusalem,  others  in 
different  parts  of  Judea.  There  were  more  returned  from 
Babylon  of  the  families  belonging  to  this  tribe  than  to 
any  other  except  Judah;  and  hence  many  strange  names 
are  here  introduced;  some  of  which  will  be  found  in  the 
list  of  the  restored  exiles  (cf.  Ezra  2).  6.  these  are  the 
sons  of  Eliud— Most  probably  the  judge  of  Israel  (Judges 
3. 15).  His  descendants,  who  had  at  first  been  established 
in  Geba  in  Benjamin,  emigrated  in  a  body  under  the  di- 
rection of  Gera  (v.  7)  to  Manahath,  where  their  increased 
numbers  would  find  more  ample  accommodation.  Mana- 
hath was  within  the  territory  of  Judah.  8.  Slialiaraln* 
begat  cliildren  in  the  country  of  Moalti — He  had  proba- 
bly been  driven  to  take  refuge  in  that  foreign  land  on 
the  same  calamitous  occasion  that  forced  Elimelech  to 
emigrate  thither  (Ruth  1.  1),  But,  destitute  of  natural 
affection,  he  forsook  or  divorced  his  two  wives,  and  in  the 
land  of  his  sojourn  married  a  third,  by  whom  he  had 
several  sons.  But  there  is  another  explanation  given  of  the 
conduct  of  this  Benjamite  polygamist.  His  children  by 
Hushim  are  mentioned  (v.  11),  while  his  other  wife  is  un- 
noticed. Hence  it  has  been  thought  probable  that  it  is 
Baara  who  is  mentioned  under  the  name  of  Hodesh,  so 
called  because  her  husband,  after  long  desertion,  returned 
and  cohabited  with  her  as  before.  38.  These  d-»vclt  in 
Jerusalem— The  ordinary  and  stated  inhabitants  of  Jeru- 
salem were  Judahites,  Benjamites,  and  Levites.  But  at 
the  time  referi-ed  to  here,  the  chiefs  or  heads  of  the  prin- 
cipal families  who  are  enumerated  {v.  14-27)  established 
themselves  in  the  city  after  tliei  r  return  from  the  captivity. 
.3;M0.  Stock  of  Saul  and  Jonathan.  33.  Ner  hegat 
Klsh — The  father  of  Ner,  though  not  mentioned  here,  is 
stated  (ch.  9.  85)  to  have  been  Jehiel.  Moreover,  the 
father  of  Kish  is  said  (1  Samuel  9. 1)  to  have  been  Abiel, 
the  son  of  Zeror,  whence  it  would  seem  that  Abiel  and 
Nei  were  names  of  the  same  person.  Ablnadah  —  tlie 
same  as  Ishui  (1  Samuel  14.  49).  Esln-haal— that  is,  Ish- 
bosheth.  34.  Blerih-baal- tliat  is,  Mephibosheth.  36. 
Jehoada — or  Jara  (ch.  9.  42).  4:0.  mighty  men  of  valonr, 
archers — (see  on  Judges  20. 16).  Great  strengtii  as  well  as 
skill  was  requisite  in  ancient  archery,  as  the  bow,  which 
was  of  steel,  was  bent  by  treading  with  the  feet,  and 
pulling  the  string  with  both  hands. 

CHAPTEE    IX. 

Ver.  1-26.  Original  Registers  of  Israel  and  Judah's 
Genealogies.  1.  all  Israel -vFcre  reckoned  by  genealo- 
gies—From the  beginning  of  the  Hebrew  nation,  public 
records  were  kept,  containing  a  registration  of  the  name 
of  every  individual,  as  well  as  the  tribe  and  family  to 
whicli  he  belonged.  "  The  book  of  the  kings  of  Israel  and 
Judah"  does  not  refer  to  the  two  canonical  books  that  are 
known  in  Scripture  by  that  name,  but  to  authenticated 
copies  of  those  registers,  placed  under  the  official  care  of 
the  sovereigns ;  and  as  a  great  number  of  the  Israelites  (v.  3) 
took  refuge  in  Judah  during  the  invasion  of  Shalmaneser, 
they  carried  the  public  records  along  with  them.  The 
genealogies  given  in  the  preceding  chapters  were  drawn 
from  the  pifblic  records  in  the  archives  both  of  Israel  and 
Judah ;  and  those  given  in  this  chapter  relate  to  the  pe- 
riod subsequent  to  the  restoration;  whence  it  appears  (cf. 
ch.3. 17-24)thatthe  genealogical  registers  were  kept  during 
the  captivity  in  Babylon.  These  genealogical  tables,  then, 
are  of  the  highest  authority  for  truth  and  correctness,  the 
254 


earlier  portion  being  extracted  from  the  authenticated 
records  of  the  nation ;  and  as  to  those  which  belong  to  the 
time  of  the  captivity,  they  were  drawn  up  by  a  contem- 
porary writer,  who,  besides  enjoying  the  best  sources  of 
information,  and  being  of  the  strictest  integrity,  was 
guided  and  preserved  from  all  error  by  Divine  inspiration. 
a,  the  first  inhabitants  that  d-welt  in  their  possessions 
— This  chapter  relates  wholly  to  the  first  returned  exiles. 
Almost  all  the  names  recur  in  Nehemiah  (cliaji.  11.),  al- 
though there  are  differences  which  will  be  explained  there. 
The  same  division  of  the  people  into  four  classes  was  con- 
tinued after,  as  before  the  captivity,  viz.,  the  priests,  Le- 
vites, natives  who  now  were  called  by  the  common  name 
of  Israelites  and  Nethinims  (Joshua  9.  27;  Ezra  2. 43;  8. 20). 
When  the  historian  speaks  of  "  the  first  inhabitants  that 
dwelt  in  their  possessions,"  he  implies  that  there  were 
others  wlio  afterwards  returned  and  settled  in  possessions 
not  occupied  by  the  first.  Accordingly,  we  read  of  a  great 
number  returning  successively  under  Ezra,  Nehemiah, 
and  at  a  later  period.  And  some  of  those  who  returned 
to  the  ancient  inheritance  of  their  fathers,  had  lived  be- 
fore the  time  of  the  captivity  (Ezra  3. 12;  Haggai  2. 4, 10). 
18.  the  king's  gate — The  king  had  a  gate  from  his  palace 
into  the  temple  (2  Kings  16.  IS),  which  doubtless  was  kept 
constantly  closed  except  for  the  monarch's  use;  and  al- 
though there  was  no  king  in  Israel  on  the  return  from  the 
captivity,  yet  the  old  ceremonial  was  kept  up,  pi-obably 
in  the  hope  that  the  sceptre  would,  ere  long,  be  restored  to 
the  house  of  David.  It  is  an  honour  by  which  Eastern 
kings  are  distinguished,  to  have  a  gate  exclusively  de- 
voted to  their  own  special  use,  and  which  is  kept  con- 
stantly closed,  except  when  he  goes  out  or  returns  (Eze- 
kicl  44. 2).  There  being  no  king  then  in  Israel,  this  gate 
■would  be  always  shut. 

CHAPTER    X. 

Ver.  1-7.  Saul's  Overthrow  and  Death.  1.  No-»v  the 
Philistines  fought  against  Israel — Tlie  details  of  this 
chapter  have  no  relation  to  the  preceding  genealogies,  and 
seem  to  be  inserted  solely  to  introduce  the  narrative  of 
liavid's  elevation  to  the  tlirone  of  the  whole  kingdom. 
The  parallel  between  the  books  of  Samuel  and  Oironicles 
commences  with  this  chapter,  which  relates  the  issue  of 
the  fatal  battle  of  Gilboa  almost  in  the  very  same  words  as 
1  Samuel  31.  3.  tlie  battle  went  sore  against  Saul ;  and 
the  archers  hit  him,  and  lie  was  Avounded — The  Hcb. 
words  may  be  thus  rendered  :  Tlie  archers  found  (attacked) 
him,  and  he  feared  the  archers.  He  was  not  wounded,  at 
least  dangerously,  when  he  resolved  on  committing  sui- 
cide. Tlie  deed  was  the  effect  of  sudden  terror  and  over- 
whelming depression  of  spirits.  [Calmet.]  4.  his  ar- 
mour-bearer Avould  not  5  for  lie  -ivas  sore  afraid — He 
was,  of  course,  placed  iu  the  same  perilous  condition  as 
Saul.  But  it  is  probable  tliat  the  feelings  that  restrained 
him  from  complying  with  Saul's  wisli  were  a  profound 
respect  for  royaitj^,  mingled  with  apprehension  of  the 
shock  which  such  a  catastrophe  would  give  to  the  national 
feelings  and  interests.  6.  Saul  died,  and  his  three  sons, 
and  all  his  house — His  sons  and  courtiers  who  were  here 
engaged  in  the  battle.  But  it  appears  that  Ish-bosheth 
and  Mephibosheth  were  kept  at  Gibeah  on  account  of 
their  youth. 

8-14.  The  Philistines  Triumph  Over  Him.  10.  put 
Iiig  armoui'  in  the  house  of  their  gods — It  was  common 
among  the  heathen  to  vow  to  a  national  or  favourite  deity, 
that,  in  the  event  of  a  victory,  the  armour  of  the  enemy's 
king,  or  of  some  eminent  leader,  should  be  dedicated  to 
him  as  an  offering  of  gratitude.  Such  trophies  were  usu- 
ally suspended  on  the  pillars  of  the  temple,  fastened  his 
head  in  tlie  temple  of  Dagon— While  the  trunk  or  head- 
less corpse  was  affixed  to  the  wall  of  Beth-shan  (1  Samuel 
31. 10).  13.  Saul  died  for  Iiis  transgression  -^vhicli  he 
committed  against  tlie  Lord- In  having  spared  the  king 
of  the  Amalekites,  and  taken  the  flocks  of  the  people  as 
spoils,  as  well  as  in  having  consulted  a  pythoness.  Both 
of  these  acts  were  great  sins— the  first  as  a  violation  of 
God's  express  and  positive  command,  and  the  second  aa 


A  Catalogue  of  DavicPs  Worthies. 


1  CHRONICLES  XI.  XII. 


Those  who  came  to  David  at  Ziklag. 


contrary  to  a  well-kmnvn  statute  of  the  kingdom  (Leviti- 
cus 19.  31).    I-*.  Aud  inquired  not  of  the  Lord— He  had 

done  so  in  form  (1  Samuel  28. 6),  but  not  in  tlie  spirit  of  a 
humble  penitent,  nor  with  the  believing  confidence  of  a 
sincere  worsliipper.  His  inquiry  was,  in  fact,  a  mere 
mockery,  and  his  total  want  of  all  right  religious  impres- 
sions was  manifested  by  his  rushing  from  God  to  a 
wretched  impostor  in  the  service  of  the  devil- 

CHAPTER   XI. 

Ver.  1-3.  David  made  King.  1.  Tlieu  all  Israel  gatli- 
ered  tlicmselves  to  David  unto  Heliron — This  event 
happened  on  the  death  of  Ish-bosheth  (see  on  2  Samuel  5. 
1-S).  The  convention  of  the  estates  of  tlu-  kingdom,  the 
public  and  solemn  homage  of  the  repi'osiiiuitives  of  the 
people,  aud  the  repeated  anointing  of  the  new  king  in 
their  presence  and  by  their  dix-ection,  seem  to  have  been 
necessary  to  the  general  acknowledgment  of  the  sovereign 
on  the  part  of  the  nation  (cf.  1  Samuel  11. 15). 

4-9.  He  Wins  the  Castle  of  Zion  fkom  the  Jeuusites 
BY  Jo  AB'S  Valour.  4.  David  and  all  Israel -ivcnt  to  .  .  . 
Jebus — (see  on  2  Samuel  5.  6-13).  S.  Joal*  i-cpaircd  t!»e 
rest  of  tlie  city — David  built  a  new  town  to  the  north  of 
the  old  one  on  Mount  Zion;  but  Joab  was  charged  with  a 
commission  to  restore  the  part  that  had  been  occupied  by 
the  ancient  Jebus,  to  repair  tlie  breaches  made  during  the 
siege,  to  rebuild  the  houses  which  had  been  demolished, 
or  burned  in  the  sacking  of  the  town,  and  to  preserve  all 
that  had  escaped  the  violence  of  the  soldiery.  This  work 
of  reconstruction  is  not  noticed  elsewhere.    [Caljiet.] 

10-47.  A  Catalogue  OF  His  Worthies.  10.  Tliese  .  .  . 
aro  tUe  chief  of  the  niighty  men — (see  on  2  Samuel  23. 
8-39).  They  are  here  described  as  those  who  held  strongly 
with  him  (Marg.)  to  make  him  king,  &c.  In  tliese 
words  the  sacred  historian  assigns  a  reason  for  intro- 
ducing the  list  of  their  names,  immediately  after  his  ac- 
count of  the  election  of  David  as  king,  and  the  conquest 
of  Jerusalem — viz.,  that  they  assisted  in  making  David 
king.  In  the  original  form  of  the  list,  and  tlie  connec- 
tion in  which  it  occurs  in  Samuel,  there  is  no  refer- 
ence to  tlie  choice  of  a  king,  and  even  in  this  passage  it 
is  only  in  the  clause  Introduced  into  the  superscription 
that  such  a  reference  occurs.  [Keil.]  11-13.  Jasholieam, 
an  Hachmonite — Or  son  of  Hachmonl.  He  is  called  also 
son  of  Zabdiel  (ch.  27.  2),  so  that,  strictly  speaking,  he  was 
the  grandson  of  Hachmoni  (cf.  ch.  27.  32).  lifted  up  his 
spear  against  three  hundred,  slain  hy  him  at  one  time 
— The  feat  is  said  (2  Samuel  23.  8)  to  have  been  a  slaughter 
of  eight  hundred  in  one  day.  Some  endeavour  to  recon- 
cile the  statements  in  that  passage  and  in  this  by  sup- 
posing that  he  slew  eight  hundred  on  one  occasion  and 
three  hundred  on  another;  while  others  conjecture  that 
he  attacked  a  body  of  eight  hundred,  and,  having  slain 
three  liundred  of  them,  the  rest  fled.  [Lightfoot.]  V.i. 
the  thi-ee  mlghtics— Only  two  are  mentioned,  viz.,  Ja- 
shobeam  and  Eleazar— the  third,  Shammah  (2  Sanuiel  23. 
II),  is  not  named  in  this  passage.  13.  He  -^vas  ivith 
David  at  Pas-dammim— It  was  at  the  time  when  he  was 
a  fugitive  in  the  wilderness,  and,  parched  with  thirst 
under  the  burning  heat  of  noonday,  he  wistfully  tliought 
of  the  cool  fountain  of  his  native  village.  This  is  a  notice 
of  the  achievement  to  which  Eleazar  owed  his  fame,  but 
the  details  are  found  only  in  2  Samuel  Z\  9-11,  where  it  Is 
further  said  that  he  was  aided  by  the  valour  of  Shammah, 
a  fact  corroborated  in  the  passage  before  us  (v.  14),  where 
U  is  recorded  of  the  heroes,  that  '^Ihey  set  themselves  in 
the  midst  of  that  parcel."  As  the  singular  number  is 
used  in  speaking  of  Shammah  (2  Samuel  2.3. 12),  the  true 
view  seems  to  be  that  when  Eleazar  had  given  up  from 
exhaustion,  Shammah  succeeded,  and  by  his  fresh  and 
extraordinary  prowess  preserved  the  field,  barley — Or 
lentUes  (2  Samuel  23.11).  Ephes-dammim  was  situated 
between  Shocoh  and  Azekah,  in  the  west  of  the  Judahlte 
territory.  These  feats  were  performed  when  David  acted 
as  Saul's  general  against  the  Philistines.  15-19.  David 
longed  and  said,  Oh  that  one  '^ould  give  me  drinic 
...  of  the  wcU  of  Beth-lchem— (See  2  Samuel  23. 15). 


This  chivalrous  act  evinces  the  enthusiastic  devotion  of 
David's  men,  that  they  were  ready  to  gratify  his  smallest 
wish  at  the  risk  of  their  lives.  It  is  probable  that,  when 
uttering  the  wish,  David  had  no  recollection  of  the  mili- 
tary posted  at  Beth-lehem.  It  is  generally  taken  for 
granted  that  those  who  fought  a  way  to  the  well  of  Beth- 
lehem Avere  the  three  champions  iust  mentioned.  But 
this  Is  far  from  being  clear,  and,  on  the  contrary,  it  would 
seem  that  three  dltlerent  heroes  are  referred  to,  for  Abl- 
shai  (v.  20)  was  one  of  them.  The  camp  of  the  Philistines 
was  in  the  valley  of  Rephaim  (v.  15),  which  lay  on  the 
west  of  Jerusalem,  but  an  outpost  was  stationed  at  Beth- 
lehem {v.  16),  and  through  this  garrison  they  liad  to  force 
a  passage.  31.  Iiowheit  he  attained  not  to  tlic  first 
three  — (See  on  2  Samuel  2.3.19.)  Hi,  Brnaiah  ...  of 
Kabzeel— A  town  In  the  south  of  Judah  (Joshua  15.21; 
Nehemlah  11.25).  It  is  said  that  "he  had  done  many 
acts"— though  thi-ee  only  are  mentioned  as  specimens  of 
his  daring  energy  and  fearless  courage.  sle-»v  two  lion- 
like  men  of  Moa^i— lit.,  lions  of  God,  i.  e.,  great  lions  or 
champions.  This  gallant  feat  was  probably  achieved  In 
David's  hostile  invasion  of  Moab  (2  Samuel  8.  2).  also  h« 
went  do^vn  and  sle^v  a  lion  in  a  pit  in  a  sno'w>'  day — 
Probably  a  cave  into  which  Benaiah  had  taken  refuge 
from  the  snow-storm,  and  in  which  he  encountered  a 
savage  lion  which  had  its  lair  there.  In  a  spacious  cave 
the  achievement  would  be  far  greater  than  if  the  monster 
had  been  previously  snared  or  cabined  in  a  pit.  33.  he 
went  do-»vn— The  ordinary  phraseology  for  expressing 
an  engagement  In  battle.  The  encounter  of  Benaiah  with 
this  gigantic  Egyptian  reminds  us,  in  some  respects,  of 
David's  combat  with  Goliath.  At  least,  the  height  of 
this  giant,  which  is  about  eight  feet,  and  his  armour,  re- 
sembled his  of  Gath.  with  a  stafF— i.  e.,  having  no  other 
weapon  in  his  hand  than  his  walking-stick.  2.5.  David 
set  liim  over  his  guard— The  Cherethites  and  Pelethltes 
that  composed  the  small  body-guard  in  immediate  at- 
tendance on  the  king.  5J6.  also  the  valiant  men  of  tli« 
armies— This  w.as  the  third  degree  of  military  rank,  and 
Asahel  was  their  chief;  the  names  of  few  of  those  men- 
tioned are  historically  known.  37.  Sliammoth— Between 
this  name  and  Hebez,  that  of  Elikah  has  evidently  fallen 
out,  as  we  may  see  (2  Samuel  23.25).  [Bertheau.]  30. 
Maliarai — Chief  of  the  detachment  of  the  guards  who  at- 
tended on  the  king  in  the  tenth  month— January— (ch.  27. 
13 ;  2  Samuel  23.  28).  39.  Naliarai— Armour-bearer  to  Joab 
(2  Samuel  23.37).  The  non-occurrence  of  Joab's  name  in 
any  of  the  three  catalogues  is  most  probably  to  be  ac- 
ootintcd  for  by  the  circumstance  that  his  office  as  com- 
mander-in-chief raised  him  to  a  position  superior  to  all 
these  orders  of  military  knighthood.  41.  Vrlnli  the 
Kittite — The  enrolment  of  this  name  in  such  a  list,  at- 
testing, as  it  does,  his  distinguished  merits  as  a  brave 
and  devoted  officer,  aggravates  the  criminality  of  David's 
outrage  on  his  life  and  honour.  The  numl)er  of  the  names 
from  V.  26  to  -11  (exclusive  of  Asahel  and  Uriah,  wlio  were 
dead)  is  thirty,  and  from  v.  41  to  47  is  sixteen— making  to- 
gether forty-eight  (see  on  eh.  27).  Of  those  mentioned  (v. 
26-41),  tlie  greater  part  belonged  to  the  tribes  of  Judah  and 
Benjamin;  the  sixteen  names  (i".  41-17)  are  all  associated 
with  places  unknown,  or  with  cities  and  districts  on  the 
east  of  tlie  Jordan.  The  northern  tribes  do  not  appear  to 
have  furnislied  any  leaders.    [Bertheau.] 

CHAPTER    XII. 

Ver.  1-22.    The  Companies  that  came  to  David  at 
Ziklag.    l-'J'.  Kow  these  are  they  that  came  to  David 

to  Ziklag— Tlicre  are  three  lists  given  in  this  chapter, 
arranged,  apparently,  according  to  the  order  of  time 
when  the  jnartie.s  joined  tlie  standard  of  David.  wl>ll« 
he  yet  kejrt.  himself  close  because  of  ^aul — ).  c,  wlien 
the  king's  jealousy  had  driven  lilm  Into  exile  from  the 
court  and  the  country.  KlUlag— (.See  on  1. Samuel  27.(1.) 
It  was  during  his  retirement  In  that  Philistine  town  tliat 
he  was  joined  in  rapid  succession  by  tlie  licnies  wlio  after- 
wards contributed  so  much  to  the  glory  of  his  reign,  ft. 
of  SatU's  brethren  of  Benjamin— i.  c,  of 'the  tribe  of 

255 


Thoee  who  came  to  David  at  Zikiag. 


1  CHRONICLES  XIII. 


He  brings  the  Ark  from  Kirjath-jeanm. 


Benjamin  (cf.  v.  29),  but  some  of  them  might  be  relatives 
of  the  liing.  This  movement  to  which  the  parties  were 
led,  doubtless  by  the  secret  impulse  of  the  Spirit,  was  of 
vast  importance  to  the  cause  of  David,  as  it  must  have 
been  founded  on  their  observation  of  the  evident  with- 
drawal of  God's  blessing  from  Saul,  and  His  favouring 
presence  with  David,  to  whom  it  was  universally  known 
the  Divine  King  of  Israel  had  given  tlie  crown  in  rever- 
sion. Tlie  accession  of  the  Benjamites  who  came  first 
and  their  resolution  to  share  his  fortunes  must  have  been 
particularly  grateful  to  David,  as  it  was  a  public  and 
emphatic  testimony  by  those  who  had  enjoyed  the  best 
means  of  information  to  the  unblemished  excellence  of 
his  cliaracter,  as  well  as  a  decided  protest  against  the 
grievous  wrong  inflicted  by  causelessly  outlawing  a  man 
who  had  rendered  such  eminent  services  to  his  country. 
4.  Ismaiali  tlie  Glbeonlte— It  appears  that  not  only  the 
Canaanites  wlio  were  admitted  into  tlie  congregation 
fJoshua  9.),  but  people  of  the  tribe  of  Benjamin,  were 
among  the  inhabitants  of  Gibeon.  The  mention  of  "the 
Gederatliite,"  probably  from  Gaderah  (Joshua  15.36),  in 
the  lowlands  of  Judah ;  of  the  Korhites  (v.  6),  from  Korah 
(ch.  2.43),  and  of  Gedor  {v.  7),  a  town  in  Judah,  to  the 
Bouth-west  of  Bethlehem  (cf.  ch.  4.4),  shows  that  this 
first  list  contains  men  of  Judah  as  well  as  Benjamin. 
jBertheau.]  8-13.  of  the  Gaditcs  tliere  separated 
tliemselves  nnto  David— t.  e.,  from  the  service  of  Saul 
and  from  the  rest  of  tlie  Gadites  who  remained  stead- 
fast adherents  of  his  cause.  Into  tUc  hold — or  fortress, 
t.  c,  of  Zikiag,  which  was  in  the  wilderness  of  Judah. 
•whose  faces  •were  llUe  the  faces  of  lions,  &c. — A  fierce, 
lionlike  countenance  (2  Samuel  1.  23),  and  great  agility  in 
pursuit  (2Samuel  2. 18),  were  qualities  of  the  highest  estima- 
tion in  ancient  wtrfare.  14r.  one  of  the  least  -was  over 
an  liundred,  and  the  greatest  was  over  a  thousand — 
David,  while  at  ZiKlag,  had  not  so  large  an  amount  of 
forces  as  to  give  to  each  of  these  the  command  of  so 
many  men.  Another  meaning,  therefore,  must  obvi- 
ously be  sought,  and  excluding  was,  which  is  a  supple- 
ment by  our  translators,  the  import  of  the  passage  is, 
that  one  of  the  least  could  discomfit  a  hundred,  and  the 
greatest  was  worth  a  thousand  ordinary  men;  a  strong 
hyperbole  to  express  their  uncommon  valour.  15.  These 
are  they  tliat  -went  over  Jordan  In  the  flrst  month — 
t.  e.,  in  spring,  when  the  swollen  river  generally  fills  up 
the  banks  of  its  channel  (see  on  Joshua  3. 15;  4.  19 ;  5. 10). 
they  put  to  flight  all  them  of  the  valleys— This  was 
probably  done  at  the  time  of  their  separating  them- 
selves; and  their  purpose  being  discovered,  they  had  to 
cut  their  passage  through  the  opposing  adherents  of  Saul, 
both  on  the  eastern  and  western  banks.  The  impossi- 
bility of  taking  the  fords  at  such  a  time,  and  the  violent 
rapidity  of  the  current,  make  this  crossing  of  the  Jordan 
— in  whatever  way  these  Gadites  accomplished  it — a  re- 
markable feat.  16.  the  children  of  Benjamin  and 
Judah— It  is  probable  that  the  Benjamites  invited  the 
Judahites  to  accompany  them,  in  order  to  prevent  David 
being  suspicious  of  them.  Their  anticipations,  as  the  re- 
sult showed,  were  well  founded.  He  did  suspect  them, 
but  the  doubts  of  David  as  to  their  object  in  repairing  to 
him,  were  promptly  dispelled  by  Amasai  or  Amasa,  who, 
by  the  secret  impr.  '«e  of  the  Spirit,  assured  him  of  their 
strong  attachineni  "ind  their  zealous  service  from  a 
unanimous  convicti  Ti  that  his  cause  was  owned  and 
blessed  of  God  (1  Samuel  18.  12-14).  19-33.  there  fell 
some  of  Manasseh— The  period  of  their  accession  is  fixed 
as  the  time  when  David  came  with  the  Pliilistines  against 
Saul  to  battle,  "  but  they  helped  them  not"  (see  on  1  Sam- 
uel 29. 4).  30.  As  he  tvent  to  Zikiag— If  those  Manas- 
Bites  joined  him  on  his  return  to  Zikiag,  after  his  dismissal 
from  the  Philistine  army,  then  their  arrival  took  place 
before  the  battle  of  Gilboa  could  have  been  fought  (cf.  1 
Samuel  29. 11).  Convinced  of  the  desperate  state  of  Saul's 
affairs,  they  abandoned  him,  and  resolved  to  transfer 
their  allegiance  to  David.  But  some  learned  men  think 
that  they  came  as  fugitives  from  that  disastrous  field. 
[C'ALMET  and  EWALD.]  captains  of  the  thousands  of 
Manasseh— Those  seven  were  commanders  of  the  large 
256 


military  divisions  of  their  tribe.  31,  33.  they  helped 
David  against  the  hand — i.  e.,  the  Amalekltes  who  had 
pillaged  Zikiag  in  David's  absence.  This  military  expe- 
dition was  made  by  all  his  men  (1  Samuel  30.  9),  who,  as 
David's  early  helpers,  are  specially  distinguished  from 
those  who  are  mentioned  in  the  latter  portion  of  the 
chapter,  the  host  of  God— f,  e.,  a  great  and  powerful 
army. 

23-40.  The  Armies  that  Came  to  Him  at  Hebrok. 
33.  tliese  are  the  numbers  of  the  hands  .  .  .  that  came 
to  David  to  Hchron— after  the  death  of  Ish-bosheth  (2 
Samuel  5.  1).  to  turn  the  kingdom  of  Saul  to  hlin 
according  to  the  word  of  tSie  Lord— (Ch.  10.  14;  11. 3,  10.) 
The  account  commences  with  (he  southern  tribes,  Levi 
being  associated  with  Judah  and  Simeon,  as  the  great 
majority  of  the  leading  men  in  this  tribe  resided  in 
Judah,  and,  after  recounting  the  representatives  of  the 
northern  tribes,  concludes  with  those  on  the  east  of 
Jordan.  37.  Jehoiada,  tlie  leader  ot  tlie  Aaronites — 
not  the  high  priest,  for  that  was  Abiathar  (1  Samuel  23.  9), 
but  the  leader  of  the  Aaronite  warriors,  supposed  to  be 
thefatherof  Benaiah(ch.ll.22).  39.  Benjamin  .  .  .  3000— 
This  small  number  shows  the  unpopularity  of  the  move- 
ment in  this  tribe;  and,  indeed,  it  is  expressly  stated  that 
the  mass  of  the  population  had,  even  after  Ish-bosheth's 
death,  anxiously  endeavoured  to  secure  the  crown  in  the 
family  of  Saul.  33.  children  of  Issacliar,  that  had  un- 
derstanding of  tlie  times,  &c.— Jewish  writers  say  that 
the  people  of  this  tribe  were  eminent  for  their  acquire- 
ments in  astronomical  and  physical  science;  and  the 
object  of  the  remark  was  probably  to  show  that  the  in- 
telligent and  learned  classes  were  united  with  tlie  mili- 
tary, and  had  declared  for  David.  33.  Zehulon  . . .  could 
keep  rank — i.  e.,  were  more  disciplined  soldiers  than  the 
rest,  not  of  double  heart— Though  their  numbers  were 
large,  all  were  in  a  high  degree  well  aflfected  to  David. 
38.  all  tlie  rest  of  Israel  •»vere  of  one  lieart  to  iiiak« 
David  king— i.  e.,  entertained  a  unanimous  desire  for 
his  elevation.  39,  40.  there  they  were  -with  David 
three  days,  eating  and  drinking — According  to  tli€ 
statements  made  in  the  preceding  verses,  the  number  of 
armed  warriors  assembled  in  Hebron  on  this  occasion 
amounted  to  300,000.  Supplies  of  provisions  were  abun- 
dantly furnished,  not  only  by  the  people  of  the  neigh- 
bourhood, but  from  distant  parts  of  the  country,  for  all 
wished  the  festivities  to  be  on  a  scale  of  liberality  and 
magnificence  suitable  to  the  auspicious  occasion. 

CHAPTER    XIII. 

Ver.  1-8.  David  Fetches  the  Ark  from  Kirjath- 
JEARIM.  1-3.  David  consulted  .  .  .  And  let  us  bring 
again  the  ark  of  our  God — Gratitude  for  the  high  and 
splendid  dignity  to  which  he  had  been  elevated  would 
naturally,  at  this  period,  impart  a  fresh  animation  and 
impulse  to  the  habitually  fervent  piety  of  David ;  but,  at 
the  same  time,  he  was  animated  by  other  motives;  he 
fully  understood  his  position  as  ruler  under  the  theoc- 
racy, and,  on  entering  on  his  duties,  was  resolved  to  ful- 
fil his  mission  as  a  constitutional  king  of  Israel.  Accord- 
ingly, his  first  act  as  a  sovereign  related  to  the  interests 
of  religion,  and  the  ark  being  then  the  grand  instrument 
and  ornament  of  it,  he  takes  the  opportunity  of  the  offi- 
cial representatives  of  the  nation  being  with  him,  to  con- 
sult them  about  the  propriety  of  establishing  it  in  a  more 
public  and  accessible  locality.  The  assembly  at  which 
bespoke  of  this  consisted  of  the  Sheloshim,  princes  of 
thousands  (2  Samuel  C.  1).  During  the  reign  of  the  late 
king,  the  ark  had  been  left  in  culpable  neglect,  and  the 
consequence  was  that  the  people  had,  to  a  great  extent, 
been  careless  about  the  ordinances  of  Divine  worship,  or 
had  contented  themselves  with  offering  sacrifices  at 
Gibeon,  without  any  thought  of  the  ark,  though  it  was 
the  chief  and  most  vital  part  of  the  tabernacle.  The 
duty  and  advantages  of  this  religious  movement  sug- 
gested by  the  king  were  apparent,  and  the  proposal  met 
with  universal  approval.  3.  If  it  seem  good  unto  yoii, 
and  ...  it  be  of  the  Lord— i.  e.,  I  shall  conclude   that 


David's  Victories  over  the  PhUistines. 


1  CHRONICLES  XIV,  XV. 


He  brings  the  Ark  from  Obed-edom. 


this  favoui-ite  measure  of  mine  is  agreeable  to  the  mind 
of  God,  if  It  receive  your  hearty  concurrence,  let  us 
•«iid  al>road  to  our  bretUren  everywlierc — He  wislied 
to  malie  it  Irnown  througliout  the  country,  in  order  that 
there  might  be  a  general  assembly  of  the  nation,  and 
that  preparations  might  be  made  on  a  scale  and  of  a 
kind  suitable  to  the  inauguration  of  the  august  cere- 
monial, and  AvltU  tliem  also  the  priests  and  Lievitea 
...  in  tlieir  cities  and  suburbs— (See  on  Numbers  35.) 
The  original  terms,  "Let  us  send,"  imply  Immediate  exe- 
cution ;  and,  doubtless,  the  publication  of  the  royal  edict 
wouid  have  been  followed  by  the  appoi  ntment  of  an  early 
day  for  the  contemplated  solemnity,  had  it  not  been  re- 
tarded by  a  sudden  invasion  of  the  Philistines,  who  were 
twice  repulsed  with  great  loss  (2  Samuel  5.  17) ;  by  the 
capture  of  Jerusalem,  and  the  transference  of  the  seat  of 
government  to  that  city.  Finding,  however,  soon  after, 
peace  restored  and  his  throne  established,  he  resumed  his 
preparations  for  removing  the  ai'k  to  the  metropwlis.  5. 
from  Sliilior  of  Egypt— (Joshua  15.4,  47;  Numbers  34.  5; 
1  Kings  8.65;  2  Kings  24.7;  2  Chronicles  7.8.)  A  small 
brook  flowing  into  the  Mediterranean,  near  the  modern 
El-arish,  which  forms  the  southern  boundary  of  Pales- 
tine, unto  the  entering  of  Haniatli — The  deflle  between 
the  mountain  ranges  of  Syria  and  the  extreme  limit  of 
Palestine  on  the  north.  6-14.  David  -went  up,  and  ail 
Israel,  to  Baalalx— (See  on  2  Samuel  G.  l-ll.)  G.  -«vliose 
name  is  called  on  it — Rather,  "who  is  worshipped  there" 
(2  Samuel  6.  2). 

CHAPTER    XIV. 

Ver.  1,  2.  Hieam's  Kindness  to  David;  David's 
Felicity.  1.  Now  Hiram  king  of  Tyre— The  alliance 
with  this  neighbouring  king,  and  the  important  advan- 
tages derived  from  it,  were  amongst  the  most  fortunate 
circumstances  in  David's  reign.  The  providence  of  God 
appeared  concurrent  with  His  promise  in  smoothing  the 
early  course  of  his  reign.  Having  conquered  the  Jebus- 
ites,  and  made  Zion  the  royal  residence,  he  had  now, 
along  with  internal  prosperity,  estalilished  an  advan- 
tageous treaty  with  a  neighbouring  prince;  and  hence,  in 
Immediate  connection  with  the  mention  of  this  friendly 
league,  it  is  said,  "  David  perceived  that  the  Lord  had 
conlirmed  him  king  over  Israel."  3.  liis  kingdom  -vvas 
lifted  up  on  liigli,  because  of  Iiis  people  Israel — This  is 
an  important  truth,  that  sovereigns  are  invested  with 
royal  honour  and  authority,  not  for  their  own  sakes  so 
much  as  for  that  of  their  people.  But  whilg  it  is  true  of 
all  kings,  it  was  especially  applicable  to  the  monarchs  of 
Israel,  and  even  David  was  made  to  know  that  all  his 
glory  and  greatness  were  given  only  to  fit  him,  as  the 
minister  of  God,  to  execute  the  Divine  purposes  towards 
the  chosen  people. 

3-7.  His  Wives.  3.  David  took  more  -^vives  at  Jeru- 
salem—(see  on  2  Samuel  3.  5).  His  concubines  are  men- 
tioned (ch.  3.  9),  where  also  is  given  a  list  of  his  children 
(v.  5-S),  and  those  born  in  Jerusalem  (2  Samuel  5. 11-16). 
In  that,  however,  the  names  of  Eliphalet  and  Nogah  do 
not  occur,  and  Beeliada  appears  to  be  the  same  as  Eliada. 

8-17.  His  Victories  over  the  Philistixe.s.  8.  all  the 
Philistines  Avent  up  to  seek  David — In  the  hope  of 
accomplishing  his  ruin  (for  so  the  phrase  is  used,  1  Samuel 
2;].  15;  24.2,3)  before  his  throne  was  consolidated.  Their 
hostility  arose,  both  from  a  belief  that  his  patriotism 
would  lead  him,  ero^^ong,  to  wipe  out  the  national  dis- 
honour at  Gilboa,  and  by  fear,  that  in  any  invasion  of 
their  country,  his  thorough  knowledge  of  their  weak 
points  would  give  him  superior  advantages.  They  re- 
solved, therefore,  to  surprise  and  crush  him  ere  he  was 
fairly  seated  on  his  throne.  11.  they  came  to  Baal-pe- 
razim  j  and  David  smote  tliem  there— In  an  engagement 
fought  at  Mount  Perazim  (Isaiah  28.  21),  in  the  valley  of 
Ilephaim,  a  few  ra.iles  west  of  Jerusalem,  tlie  Philistines 
were  defeated  and  put  to  flight.  13.  when  they  had  left 
their  gods— (see  on  2  Samuel  5.  21).  13.  tl»e  Plilllstlnea 
yet  again  spread  themselves — They  renewed  the  cam- 
paign the  next  season,  taking  the  same  route.  David, 
17 


according  to  Divine  directions,  did  not  confront  them. 
14.  Go  not  up  after  them— The  text  in  2  Samuel  5.  23, 
more  correctly  has,  "  Go  not  up."  turn  away  from  tliem 
—i.  e.,  by  stealing  round  a  baca-grove,  come  upon  their 
rear,  for  God  is  gone  forth  before  thee— "The  sound  of 
the  going  in  the  tops  of  the  mull)erry  trees,"  i.  c,  the  rust- 
ling of  the  leaves  by  a  strong  breeze  suddenly  rising,  was 
the  sign  by  which  David  was  divinely  apprised  of  the 
precise  moment  for  the  attack.  The  impetuosity  of  his 
onset  was  llkethegushof  a  pent-up  torrent,  which  sweeps 
away  all  in  its  course;  and  in  allusion  to  this  incident  the 
place  got  its  name.  16.  From  Gibcon  ...  to  Gazer— 
Geba  or  Gibea  (2  Samuel  5.  25),  now  Yefa,  in  the  province 
of  Judah.  The  line  from  this  to  Gazer  was  intersected 
by  the  roads  which  led  from  Judah  to  the  cities  of  the 
Philistines,  and  to  recover  possession  of  it,  therefore,  as 
was  effected  by  this  decisive  battle,  was  equivalent  to  set- 
ting free  the  whole  mountains  of  Judah  as  far  as  their 
most  westerly  slope.  [Bertheatj.] 

CHAPTER  XV. 

Ver.  1-24.    David  Brings  the  Ark  frost  Obed-edom. 
1.  David   made  him    houses  in    tlie  city  of  David— 

Tlirough  the  liberality  of  his  Tyrian  ally  (ch.  14. 1),  David 
was  enabled  to  erect  not  only  a  palace  for  himself,  but  to 
furnish  suitable  accommodation  for  his  numerous  family. 
"Where  polygamy  prevails,  each  wife  has  a  separate  house 
or  suite  of  apartments  for  herself  and  children,  prepared 
a  place  for  the  ark  of  God,  aiid  pitched  for  it  a  tent— j.  e., 
made  an  entirely  new  one  upon  the  model  of  the  former — 
the  old  tabernacle,  which  Moses  had  constructed  in  the 
wilderness,  and  which  had  hitherto  served  the  purpose 
of  a  sacred  covering,  being  to  be  left  at  Gibeon,  in  conse- 
quence either  of  the  unwilingness  of  the  inhabitants  to 
part  with  such  a  venerable  relic,  or  of  there  being  no  use 
for  it  in  Jerusalem,  where  a  more  solid  and  sumptuous 
edifice  was  contemplated.  If  it  appear  surprising  that 
David  "made  him  houses"  before  he  prepared  this  new 
tabernacle,  it  should  be  remembered  that  he  had  received 
no  Divine  intimation  respecting  such  a  work.  2.  Then 
David  said,  None  ought  to  carry  the  ark  of  God  but 
tlie  Levites— After  the  lapse  of  three  months  (ch.  13.  14) 
the  purpose  of  transporting  the  ark  to  Jerusalem  was 
resumed.  Time  and  reflection  had  led  to  a  discovery  of 
the  cause  of  the  painful  catastrophe  that  marred  tlie  first 
attempt,  and  in  preparing  for  the  solemn  procession  that 
was  now  to  usher  the  sacred  sj-mbol  into  its  resting-place, 
David  took  special  care  that  the  carriage  should  be  regu- 
lated in  strict  conformity  to  the  law  (Numbers  4.  5,  15;  7. 
9;  10.17).  3.  David  gathered  all  Israel  together — Some 
areof  opinion  that  this  was  done  on  one  of  the  three  great 
festivals,  but  at  whatever  time  the  ceremonial  took  place, 
it  was  of  great  importance  to  summon  a  general  convo- 
cation of  the  people,  many  of  whom,  from  the  long-con- 
tinued disorders  of  the  kingdom,  might  have  had  little  or 
no  opportunity  of  knowing  anything  of  the  ark,  which 
had  been  allowed  to  remain  so  long  in  obscurity  and 
neglect.  4.  David  assembled  the  children  of  Aaron, 
and  the  licvites— The  children  of  Aaron  were  tlie  two 
priests  (v.  11),  Zadok  and  Abiathar,  heads  of  the  two 
priestly  houses  of  Eleazar  and  Ithamar,  and  colleagues 
in  the  high  priesthood  (2  Samuel  20. 2.5).  The  Levitcs  were 
the  chiefs  of  their  father's  house  (r.  12);  four  belonging  to 
the  Kohathlte  branch,  on  whose  shoulders  the  ark  was  to 
be  borne,  viz.,  Uriel,  Shcmaiah— <lescended  from  Ell- 
zaphan  or  Elzaphan--(Exodus  6.  22),  Hebron  (Exodus  6. 
18;  ch.  6.  2),  and  Amminadab  from  Uzziel  (Exodus  (5.22). 
13.  sanctify  yourselves — Tills  special  sanctlflcatlon, 
which  was  required  on  all  grave  and  Importantoccaxlons, 
consisted  In  observing  the  strictest  abstinence,  as  well  as 
cleanliness,  both  in  person  and  dress  (see  on  Genesis  'Xi.  2; 
'  Exodus  19. 10, 15);  and  in  the  neglect  of  these  rules  no  step 
could  have  been  taken  (2  Chronicles  30,  3).  16-34.  Dnvid 
spnkc  to  the  chief  of  the  Iie-vites  ...  to  appoint  sing- 
ers •»vlfh  instruments— These  eminent  Levitos  wnc  in- 
structed to  tniin  the  musicians  and  singers  wlio  were 
under  them,  for  the  solemn  procession.    The  performers 

•      357 


Duvid's  Festival  Sacrifice, 


1  CHRONICLES  XVI,  XVII. 


and  Psalm  of  Thanksgiving, 


were  ranged  in  three  choii-s  or  bands,  and  the  names  of 
the  principal  leaders  are  given  (v.  17, 18,  21),  with  the  in- 
struments respectively  used  by  each.  Ben  {v.  IS)  is 
omitted  [v.  20).  Either  it  was  used  merely  as  a  common 
noun,  to  intimate  that  Zechariah  was  the  son  of  Jaaziel 
or  Aziel,  or  Ben  is  the  same  as  Azaziah.  33.  CHenaiiiali, 
clxief  of  tUe  licvltes— He  was  not  of  the  six  heads  of  the 
Levitical  families,  but  a  chief  in  consequence  of  his  office, 
which  required  learning,  without  regard  to  birth  or  fam- 
ily, instructed  about  tlie  song— He  directed  all  these 
bands  as  to  the  proper  time  when  each  was  to  strike  in  or 
change  their  notes;  or,  as  some  render  the  passage,  "He 
led  the  burdens,  for  he  was  skilled,"  i.  e.,  in  the  custom 
which  it  was  necessary  to  observe  in  tlie  carriage  of  the 
holy  things.  [Bertheau.]  33.  Bereclilali  and  Elkanali 
Ti-ere  door-Icecpers— Who  marched  immediately  in  front, 
while  Obed-edom  and  Jeiel  went  in  the  rear,  of  the  ark. 
25.  So  David  and  tUe  elders  ,  .  .  and  captains  .  .  . 
went— The  pious  design  of  David  in  ordering  all  his  prin- 
cipal ministers  and  officers  to  take  part  in  this  solemn 
work,  and  imparting  so  much  pomp  and  imposing  cere- 
mony to  the  procession,  was  evidently  to  inspire  the 
popular  mind  with  a  profound  veneration  for  the  ark,  and 
to  give  the  young  especially  salutary  impressions  of 
religion,  which  would  be  renewed  by  the  remembrance 
that  they  had  been  witnesses  of  the  august  solemnity  in 
which  the  king  and  the  highest  aristocracy  of  the  land 
participated,  vieing  with  all  other  classes  to  do  honour  to 
the  God  of  Israel.  36.  it  came  to  pass,  <fcc.— (see  on  2 
Samuel  6. 13-23).  tliey  offered  seven  biUloclcs  and  seven 
rants— The  Levites  seem  to  have  entered  on  this  duty 
with  fear  and  trembling;  and  finding  that  they  might 
advance  without  any  such  indications  of  Divine  wrath  as 
Uzza  had  experienced  (ch.  13.  10),  they  offered  an  ox  and  a 
fatted  sheep  immediately  after  starting  (2  Samuel  6. 13), 
and  seven  bullocks  and  seven  rams— a  perfect  sacrifice— 
at  the  close  of  the  procession  (ch.  16.  1).  It  is  probable 
that  preparations  had  been  made  for  the  offering  of  simi- 
lar sacrifices  at  regular  intervals  along  the  way.  37.  a 
rol)e  of  fine  linen — Hebreiv,  Butz— is  I'ather  supposed  in 
tlie  later  books  to  denote  cotton,  an  epliod — A  shoulder 
garment,  a  cincture  or  cape  over  his  dress.  It  was  worn 
by  the  priests,  but  was  not  so  peculiar  to  them  as  to  be 
forbidden  others  (1  Samuel  2.  IS;  22.  18).  39.  Mlclial  .  .  . 
sa'«v  .  .  .  David  dancing  and  playing — His  movements 
would  be  slow  and  solemn,  suitable  to  the  grave  and 
solemn  character  of  the  music.  Though  his  royal  robes 
were  laid  aside,  he  was  attired  like  the  other  officials, 
showing  a  becoming  humility  in  the  immediate  pi-esence 
of  God.  The  feelings  manifested  by  Michal  were  only  an 
ebullition  of  spleen  from  a  proud  and  passionate  Avoman. 

CHAPTER  XVI. 

Ver.  1-6.     David's  Festival  Sacrifice  and  Liber- 
AlilTY  TO  THE  PEOPLE.    3.  lie  blessed  tlie  people  in  the 

name  of  tlxe  Lord — the  king  commended  their  zeal,  sup- 
plicated the  Divine  blessing  upon  them,  and  ordered  tlie 
remains  of  the  thank  offerings  which  had  been  profusely 
sacrificed  during  the  procession,  to  be  distributed  in 
certain  proportions  to  every  individual,  that  the  ceremo- 
nial might  tei'minate  with  appropriate  festivities  (Deute- 
ronomy 12.  7).  3.  flagon  of  tvine — the  two  latter  words 
are  a  supplement  by  our  translators,  and  the  former  is,  in 
other  versions,  rendered  not  a  "flagon,"  but  a  "cake;" 
a  confection,  as  the  Septuagint  renders  it,  made  of  flour 
and  honey.  4r-Q,  lie  appointed  certain  of  tiie  IJevitcs  to 
minister  befoi-e  tlie  ark  of  tlie  liord— No  sooner  was 
the  ark  deposited  in  its  tent  than  the  Levites,  who  were 
to  officiate  in  the  choirs  before  it,  entered  upon  their 
duties;  a  select  number  of  the  musicians  being  chosen  for 
the  service  from  the  list  (ch.  15.  19-21)  of  those  wlio  had 
taken  a  prominent  part  in  the  recent  procession.  The 
same  arrangement  was  to  be  observed  iu  their  duties, 
now  that  the  ark  was  again  stationary;  Asaph,  with  his 
associates,  composing  the  first  or  principal  company, 
played  with  cymbals ;  Zechariah  and  his  colleagues,  with 
whom  were  conjoined  Jeiel  and  Obed-edom,  forming  the 
258 


second  company,  used  harps  and  similar  instruments. 
5.  Jeiel — is  the  same  as  Aziel  (ch.  15.  20).  G.  Bcnaiali 
also  and  Jeliazlel — the  name  of  the  former  is  mentioned 
among  the  priests  (ch.  15.  21),  but  not  tlio  latter.  The 
office  assigned  to  them  was  that  of  blowing  trumpets  at 
regular  intervals  before  the  ark  and  in  the  tabernacle. 

7-43.  His  P.SALM  OF  Thanksgiving.  7.  TUen  on  tliat 
day  David  delivered  first  tills  psnlm  —  Amongst  tlia 
other  preparations  for  this  solemn  inauguration,  tlie 
royal  Ijard  had  composed  a  special  hymn  for  the  occasion. 
Doubtless  it  had  been  previously  in  the  hands  of  Asaph 
and  his  assistants,  but  it  was  now  publicly  committed  to 
them  as  they  entered  for  the  first  time  on  the  performance 
of  their  sacred  duties.  It  occupies  the  gi-eater  part  of  tliis 
chapter  (v.  8-3G),  and  seems  to  have  been  compiled  from 
other  psalms  of  David,  previously  known  to  the  Israelites, 
as  the  whole  of  it  will  be  found,  with  very  slight  varia- 
tions, in  psalm  96. ;  105. 1-15 ;  106.  47,  4S.  In  the  form,  how- 
ever, in  which  it  is  given  by  the  saci'ed  historian,  it 
seeii^s  to  have  been  the  first  psalm  given  for  use  in  the 
tabernacle  service;  and  abounding,  as  it  does,  with  the 
liveliest  ascriptions  of  praise  to  God  for  the  revelation  of 
His  glorious  character  and  the  display  of  His  marvellous 
works;  containing,  as  it  does,  so  many  pointed  allusions 
to  the  origin,  privileges  and  peculiar  destiny  of  the  chosen 
people,  it  was  admirably  calculated  to  animate  tlie  devo- 
tions and  call  forth  the  gratitude  of  the  assembled  multi- 
tude. 36.  all  tlie  people  said,  Amen — (cf.  Psalm  72.  19, 
20;  100.48.)  In  the  former,  the  author  of  the  doxology 
utters  the  amen  himself,  while  in  the  latter  tlie  people  are 
exhorted  to  say  amen.  This  may  arise  from  the  fact  that 
the  latter  psalm  originally  concluded  witli  the  injunction 
to  say  amen.  But  in  this  historical  account  of  the  festi- 
val, it  was  necessary  to  relate  that  the  people  obej^cd  this 
injunction  on  the  occasion  referred  to,  and  therefore  the 
words  "let  them  praise,"  were  altered  into  "and  they 
praised,"  [Bertheau.]  37-4:3.  So  lie  left  tlicre,  before 
tlie  covenant  of  tlie  Lord,  Asapli  and  liis  bretliren,  &c. 
—The  sequel  of  the  chapter  describes  the  appointment  of 
the  sacred  musicians  and  their  respective  duties.  38, 
Obed-edom  vfitli  their  bi-etliren — Hosah,  mentioned  at 
the  close  of  the  verse,  and  a  great  number  besides  (see  on 
ch.  26).  to  be  porters — doorkeepers.  39,  40.  And  Zadolc 
.  ,  ,  before  tlie  tabernacle  ,  .  .  at  Gibeoii — AVhile  the 
officers  above-mentioned,  under  the  superintendence  of 
Abiathar,  were  appointed  to  officiate  in  Jerusalem, 
whither  the  ark  had  been  brought — Zadokand  the  priests 
subordinate  to  him  were  stationed  at  Gibeon  to  perform 
the  sacred  service  before  the  ancient  tabernacle  which 
still  remained  there,  continually  morning  and  even- 
ing—as the  law  enjoined  (Exodus  29.  38;  Numbers  28.  3,  6). 
and  do  according  to  all  tliat  is  ■written  in  tlie  law — 
(See  Numbers  28.)  Thus,  in  the  time  of  David,  the  worship 
was  performed  at  two  places,  where  the  sacred  things  that 
had  been  transmitted  from  the  age  of  Moses  were  pre- 
served. Before  the  ark  in  Jerusalem,  Asaph  and  his 
bre'thern  officiated  as  singers — Obed-edom  and  Hosah 
served  as  door-keepers— Benaiah  and  Jehaziel  blew  tin- 
trumpets — while  at  the  tabernacle  and  burnt  ofiering  i^; 
Gibeon,  Heman  and  Jedutliun  presided  over  the  sacred 
music;  the  sons  of  Jeduthun  were  door-keepers,  and 
Zadok,  with  his  suite  of  attendant  priests,  offered  the 
sacrifices. 

CHAPTER  XVII. 
Ver,  1-10.  David  Forbidden  to  Miild  God  an  PIouse. 
1.  as  David  sat  in  Iiis  liouse— The  details  of  this  chapter 
were  given  in  nearly  similar  terms  (2  Samuel  7).  The 
date  was  towards  the  latter  end  of  David's  reign,  for  it  is 
expressly  said  in  the  former  book  to  have  been  at  tlie  ces- 
sation of  all  his  wai's.  But  as  to  niirrate  the  preparatioiiH 
for  the  removal  of  the  ark  and  the  erection  of  the  temple 
was  the  principal  object  of  tlie  historian,  the  exact 
chronology  is  not  followed.  5.  I  liave  gone  from  tent 
to  tent,  and  from  one  tabernacle  to  anotlier — The  Hi. 
rendering  is,  "  I  was  walking  in  a  tent  and  in  a  dwe;.  ing." 
The  evident  intention  (as  we  may  see  from  v.  6)  was  to 
lay  stress  upon  the  fact  that  God  was  a  Mithhallek  (a  travel- 


David  Subdues  the  Philistines,  etc.  1   CHRONICLES  XVIII,  XIX.        His  Jifessengers  to  Hanun  Mallreaud. 


ling  God)  and  went  from  one  place  to  another  with  his  tent 
and  his  entire  divcUing  (the  dwelling  included  not  merely 
the  tent,  but  the  fore-courts  with  tlie  altar  of  burnt  offer- 
ings, &c.)  [Bertheau.]  6.  spake  I  a  '»vord  to  any  of  tlie 
Judges — in  2  Samuel  7.  7  it  is  "any  of  tlie  tribes"  of  Israel. 
Both  are  included.  But  the  judges  "wlio  were  commanded 
to  feed  the  people,"  form  the  more  suitable  antitliesis  to 
David.  "WHy  have  ye  not  Imllt  mc  an  Uonsc  of  cedars  I 
— i.  e.,  a  solid  and  magnificent  temple.  7.  Tlius  snltli  tlie 
Lord,  I  took  tliec  from  tlie  slieep-cote— a  round  tower 
of  rude  construction,  high  walled,  but  open  at  the  top,  in 
wliich  sheep  are  often  enclosed  at  niglit  to  protect  them 
from  wild  beasts.  The  meaning  is.  Elevated  you  to  the 
throne  from  a  humble  condition  solely  by  an  act  of  Divine 
grace,  and  not  from  any  antecedent  merits  of  your  own 
(see  on  1  Samuel  16. 11),  and  enabled  you  to  acquire  renown, 
equal  or  superior  to  any  other  monarch.  Your  reign  will 
ever  be  afterwards  regarded  as  the  best  and  brightest  era 
in  the  history  of  Israel,  for  it  will  secure  to  the  nation  a 
settled  inheritance  of  prosperity  and  peace,  without  any 
of  the  oppressions  or  disorders  that  afflicted  tliem  in  early 
times.  9, 10.  at  tlie  begtiiiiing,  and  since  tlie  time  I 
commanded  jndges— ;'.  e.,  including  tlie  whole  period 
from  Joshua  to  Saul.  I  tell  tliee,  Tlie'  Lord  -will  build 
thee  an  house— this  was  the  language  of  Nathan  himself, 
who  was  specially  directed  to  assure  David,  not  only  of 
personal  blessing  and  prosperity,  but  of  a  continuous  line 
of  royal  descendants.  11.  I  will  raise  up  tJiy  seed — (2 
Samuel  7. 12.)  13.  I  -will  not  take  my  mercy  away  from 
Iiim,  as  1  took  it  from  him  that  was  before  tliee — My 
procedure  in  dealing  with  him  will  be  different  from  my 
disposal  of  Saul.  Should  his  misconduct  call  for  personal 
chastisement,  I  shall  spare  his  family.  If  I  see  it  neces- 
sary to  witlidraw  my  favour  and  help  for  a  time,  it  will 
be  a  corrective  discipline  only  to  reform  and  restore,  not 
to  destroy.  (On  this  passage  some  have  founded  an  ar- 
gument for  Solomon's  repentance  and  return  to  God.)  14. 
I  will  settle  liini  in  my  house — over  my  people  Israel. 
and  in  my  kingdom — God  here  asserts  His  right  of  su- 
preme sovereignty  in  Israel.  David  and  Solomon,  with 
their  successors,  were  only  the  vicegerents  whom  He 
nominated,  or,  in  his  providence,  permitted.  His  throne 
Khali  be  established  for  ever — The  posterity  of  David  in- 
herited tlie  throne  in  a  long  succession — but  not  always. 
In  such  a  connection  as  this,  the  phrase  "for  ever"  is 
employed  in  a  restricted  sense  (see  on  Lamentations  3. 
31).  Wrt  naturally  expect  the  prophet  to  revert  to  David 
before  concluding,  after  having  spoken  (v.  12)  of  the  build- 
ing of  Solomon's  temple.  The  promise  that  his  house 
should  be  blessed  was  intended  as  a  compensation  for  the 
disappointment  of  his  wish  to  build  the  temple,  and  hence 
<his  assurance  is  appropriately  repeated  at  the  conclusion 
of  the  prophet's  address.  [Bertheau.]  15.  According 
to  all  .  .  .  this  vision— The  revelation  of  the  Divine  will 
was  made  to  the  prophet  in  a  dream.  16.  David  the  king 
sat  before  tlic  Lord,  and  said — (See  on  2  Samuel  7.  18-29.) 

CHAPTER    XVIII. 

Ver.  1, 2.  David  Subdues  the  Philistines  and  Moab- 
ITES.  1.  David  took  Gath  and  lier  towns — The  full 
extent  of  David's  conquests  in  the  Philistine  territory  is 
here  distinctly  stated,  whereas  in  the  parallel  passage  (2 
Samuel  8. 1)  it  was  only  described  in  a  general  way.  Gath 
•was  the  "  Metheg-ammah,"  or  "arm-bridle,"  as  it  is  there 
called— either  from  its  supremacy  as  the  capital  over  the 
other  Philistine  towns,  or  because,  in  the  capture  of  that 
important  place  and  its  dependencies,  he  obtained  the 
complete  control  of  his  restless  neighbours.  2.  he  smote 
Moab— The  terrible  severities  by  which  David's  conquest 
of  that  people  was  marked,  and  the  probable  reason  of 
their  being  subjected  to  such  a  dreadful  retribution,  are 
narrated  (2  Samuel  8.  2).  the  Moabites  brought  gifts— 
t.  e.,  became  tributary  to  Israel. 

3-17.  Smites  Hadadezek  AND  THE  Syrians.  3.  Hadar- 
ezer— Or  Hadadezer  (2  Samuel  8.3),  which  was  probably 
the  original  form  of  the  name,  was  derived  from  Hadad, 
n  Syrian  deity.    It  seems  to  have  befume  the  official  and 


hereditary  title  of  the  rulers  of  that  kingdom.  Zobah— 
Its  situation  is  determined  by  the  words  "unto"  or  "to- 
wards Hamath,"  a  little  to  the  north-east  of  Damascus, 
and  is  supposed  by  some  to  be  the  same  place  as  in  earlier 
times  was  called  Hobah  (Genesis  14. 15).  Previous  to  the 
rise  of  Damascus,  Zobah  was  the  capital  of  the  kingdom 
which  held  supremacy  among  the  petty  states  of  Syria. 
as  he  went  to  establish  his  dominions  by  the  river 
Euphrates— Some  refer  this  to  David,  who  was  seeking 
to  extend  his  possessions  in  one  direction  towards  a  point 
bordering  on  the  Euphrates,  in  accordance  with  the  prom- 
ise (Genesis  15.18;  Numbers  24.17).  But  others  are  of 
opinion  that,  as  David's  name  is  mentioned  (i'.  4),  this 
reference  is  most  applicable  to  Hadadezer.  4-8.  David 
took  irom  him  a  thousand  chariots — (See  on  2  Sani- 
uel  8.  3-14.)  In  that  passage  David  is  said  to  have  taken 
700  horsemen,  whereas  here  it  is  said  that  he  took  7000. 
This  great  discrepancy  in  the  text  of  the  two  narratives 
seems  to  have  originated  with  a  transcriber  in  confovmd- 
ing  the  two  Hebrew  letters  which  indicate  the  numbers, 
and  in  neglecting  to  mark  or  obscure  the  points  over  one 
of  them.  We  have  no  means  of  ascertaining  whether  700 
or  7000  be  the  more  correct.  Probably  the  former  should 
be  adopted.  [Davidson's  Herm.]  but  reserved  of  them 
an  hundred  chariots— Probably  to  grace  a  triumphal  pro- 
cession on  his  return  to  Jerusalem,  and  after  using  them 
in  that  way,  destroy  them  like  the  rest.  8.  from  Tibhath 
and  from  Chun— These  places  are  called  Betah  and  Be- 
rothai  (2  Samuel  8.8).  Perhaps  the  one  might  be  the 
Jewish,  the  other  the  Syrian  name  of  these  towns.  Neither 
their  situation  nor  the  connection  between  them  isknown. 
The  Arabic  version  makes  them  to  be  Emesa  (now  Hems) 
and  Baal-bek,  both  of  which  agree  very  well  with  the  rela- 
tive position  of  Zobah.  9-13.  Ton— Or  Toi— whose  domin- 
ions border  on  those  of  Hadadezer.  (See  on  2  Samuel  8.  9-12 ; 
1  Kings  11. 15.)  17.  the  Cherethites  and  the  Pclelhites — 
"Who  formed  the  royal  body-guard.  The  Cherethites  were, 
most  probably,  those  brave  men  who  all  along  accompa- 
nied David  while  among  the  Philistines,  and  from  that 
people  derived  their  name  (1  Samuel  30. 14;  Ezekiel  25.  lU; 
Zephaniah  12.5)  as  well  as  their  skill  in  archery— while 
the  Pelethites  were  those  who  joined  him  at  Ziklag,  took 
their  name  from  Pelet,  the  chief  man  in  tiie  company  (ch. 
12.  3),  and,  being  Benjamites,  were  expert  in  the  use  of  the 
sling. 

CHAPTER    XIX. 

Ver.  1-5.  David's  Messengers,  Sent  to  Comfort  Ha- 
nun, are  Disgracefully  Treated.  1.  after  this— This 
phrase  seems  to  indicate  that  the  incident  now  to  be  re- 
lated took  place  immediately,  or  soon  after  the  wars  de- 
scribed in  the  preceding  chapter.  But  the  chronological 
order  is  loosely  observed,  and  the  only  just  inference  that 
can  be  drawn  from  the  use  of  this  phrase  is,  that  some 
farther  account  is  to  be  given  of  the  wars  against  tho 
Syrians.  Nahash  the  king  of  the  children  of  Ammou 
died— There  had  subsisted  a  very  friendly  relation  between 
David  and  him,  begun  during  the  exile  of  the  former,  and 
cemented,  doubtless,  by  their  common  hostility  to  Saul. 
3.  are  not  his  servants  come  unto  <hee  for  to  search? 
— t.e.,  thy  capital,  Ralibah.  (2  Samuel  10.  3.)  4.  shaved 
them— Not  completely,  but  only  the  half  of  their  face. 
This  disrespect  to  the  beanl,  and  Indeceiit  exposure  of 
their  persons  by  their  clothes  being  cut  off  from  the  girdle 
downwards,  was  the  grossest  Indignity  to  which  Jews,  in 
common  with  all  Orientjils,  coultl  be  subjected.  No  M'on- 
dcr  that  the  men  were  ashamed  to  appear  in  public— that 
the  king  recommended  thorn  to  remain  In  seclusion  on 
the  border  till  the  mark  of  their  disgrace  had  disappeared 
—and  then  they  might,  with  propriety,  return  to  the 
court. 

6-15.  .Toar  and  .\nisiiAi  Overcome  the  .Ammonites. 
6.  -when  the  children  of  Ainmon  ea^v  that  the}-  ninile 
themselves  odious  to  David— C)ne  universal  feeling  Of 
indignation  was  roused  throughout  Israel,  and  all  classesi 
supported  the  king  In  his  determination  to  avenge  this 
unprovoked  insult  on  tho  Hebrew  nation.  Hanun  .  .  . 
sent  a  thousand  talents  of  silver— a  sum  equal  to  .0342,100, 

259 


Rabbah  Besieged  by  Joab. 


1   CHRONICLES   XX,  XXI.  David's  Sin  in  Numbering  the  People. 


to  procure  the  services  of  foreign  mercenaries,  cliar- 
lots  and  Iiorsemeu  out  of  Mesopotamia,  .  .  .  Syria- 
maacliah,  and  .  .  .  ZobaU— Tlie  Mesopotamian  troops  did 
not  arrive  during  tliis  campaign  (u.  16).  Syria-naaacliah 
lay  on  tlie  nortii  of  tlie  possessions  of  the  transjordanic 
Israelites,  near  Gilead.  Zobali— (seeon  ch.  18. 3).  7.  tlicy 
lUred  tlilrty  and  t-»v6  thousand  cliarlots— J^eft.,  riders, 
or  cavalry,  accustomed  to  flglit  eitlier  on  horseback  or  in 
chariots,  and  occasionally  on  foot,  and  accepting  this  as 
tJie  true  rendering,  the  number  of  liired  auxiliaries  men- 
tioned in  this  passage  agrees  exactly  with  the  statement 
in  2  Samuel  10.  0.  20,000, 12,000  (from  Tob),  equal  to  32,000, 
and  1000  with  the  king  of  Maachah.  8.  David  .  .  .  sent 
Joab,  and  all  tlie  liost  of  the  mlgUty  men— The  whole 
forces  of  Israel,  including  th«  great  military  orders,  were 
engaged  in  this  war.  9.  clilldren  of  Amnion  put  tlie 
battle  in  array  before  tlie  gate  of  tlie  city— t.  e.,  out- 
side the  walls  of  Medebah,  a  frontier  town  on  the  Arnon. 
tlie  kings  tliat  were  conie  were  by  tliemselves  in  tlie 
field— The  Israelitish  army  being  thus  beset  by  the  Am- 
jnonites  in  front,  and  by  tlie  Syrian  auxiliaries  behind, 
•Toab  resolved  to  attack  tlie  latter— tlie  more  numerous 
and  formidable  host— while  he  directed  his  brother  Abis- 
hai,  witli  asuitable  detachment,  to  attacli  the  Ammonites. 
Joab-s  address  before  tlie  engagement  displays  the  faitli 
and  piety  that  became  a  commander  of  tlio  Hebrew  peo- 
ple. The  mercenaries  being  defeated,  tlie  courage  of  the 
Ammonites  failed ;  so  tliat,  taking  fliglit,  they  entrenched 
themselves  witliin  tlie  fortified  walls. 

16-19.  Shophach  Slain  by  David.  10.  And  -»vlien  tlie 
Syrians  saw  tltat  tliey  ^vere  put  to  tlie  worse — (See  on 
2  Samuel  10. 15-19.)  18.  David  slew  of  tlic  Syrians  seven 
thousand  men — (Cf.2  Samuel  10. 18,  whicli  lias  seven  hun- 
dred cliariots.)  Eitlier  the  text  in  one  of  tlie  books  is  cor- 
rupt [Keil,  Davidson],  or  the  accounts  must  be  combined, 
giving  this  result— 7000  horsemen,  7000  chariots,  and  40,000 
footmen.    [Kennicott,  Houbigant,  Calmet.] 


CHAPTER    XX. 

Ver.  1-3.  Rabbah  Besieged  by  Joab,  Spoiled  by' 
David,  and  the  People  Tortured.  1.  at  the  time 
■»vlien  kings  go  out  to  battle — in  spring,  the  usual  season 
in  ancient  times  for  entering  on  a  campaign ; — i.  c,  a  year 
subsequent  to  the  Syrian  war.  Joab  led  forth  the  po-»ver 
of  the  army,  and  wasted  the  country  .  .  .  of  Ammoii — 
The  former  campaign  had  been  disastrous,  owing  cliiefly 
to  the  liired  auxiliaries  of  tlie  Ammonites;  and  as  it  was 
necessary,  as  well  as  just,  that  they  should  be  severely 
chastised  for  their  wanton  outrage  on  tlie  Hebrew  amlias- 
sadors,  Joab  ravaged  tlieir  country,  invested  tlieir  capital, 
Kabbah,  and  having,  after  a  protracted  siege,  talten  one 
part  of  it,  the  lower  town  or  "  city  of  waters,"  insulated 
by  tlie  winding  course  of  the  Jabbok,  lie  knowing  tliat 
tlie  fort  called  "tlie  royal  city"  would  soon  fall,  invited 
the  king  to  come  in  person,  and  have  tlie  honour  of  storm- 
ing it.  The  knowledge  of  this  fact  (mentioned  2  Samuel 
12.  26)  enables  us  to  reconcile  the  two  statemeurs— "  David 
tarried  at  Jerusalem  "  (u.  1),  and  "David  and  all  the  peo- 
ple returned  to  Jerusalem  "  {v.  3).  a.  David  took  the 
crown  of  their  king,  and  found  it  to  Mcigli  a  talent 
of  gold— Equal  to  125  lbs.  Some  thinlc  tliat  Malcom,  ren- 
dered in  our  version  "their  king,"  should  be  taken  as  a 
proper  name,  Milcom  or  Molech,  the  Ammonite  idol, 
which,  of  course,  might  bear  a  heavy  weight.  But,  like 
many  other  state  crowns  of  Eastern  kings,  the  crown  got 
at  Rabbah  was  not  worn  on  the  head,  but  suspended  by 
chains  of  gold  above  the  throne,  precious  stones— i/e{*., 
a  stone,  or  cluster  of  precious  stones,  which  was  set  on 
David's  head.  3.  cut  them  with  saws,  etc.— The  Heb. 
•word,  "cut  them,"  is,  with  the  difleience  of  the  final 
letter,  the  same  as  that  rendered  "put  them,"  in  the  par- 
allel passage  of  Samuel ;  and  many  consider  that  put- 
ling  them  to  saws,  axes,  &&.,  means  nothing  more  than 
that  David  condemned  the  inhabitants  of  Rabbah  to  hard 
Rud  penal  servitude. 

4-8.  Three  Ovekthkows  of  the  Philistines,  and 
260 


Three  Giants  Slain.     4.  war  at  Gcza— or  Gob  (sea 
2  Samuel  21. 18-22). 


CHAPTER    XXI. 

Ver.  1-13.  David  Sins  in  Numbering  the  People.  1. 
Satan  stood  up  against  Israel — God,  by  withdrawing 
His  grace  at  this  time  from  David  (see  on  2  Samuel  24. 1), 
permitted  the  tempter  to  prevail  over  him,  and  as  the  re- 
sult of  this  successful  temptation  was  the  entail  of  a  heavy 
calamity  as  a  punishment  from  God  upon  the  people,  it 
might  be  said  that  "Satan  stood  up  against  Israel." 
number  Israel — In  the  act  of  taking  the  census  of  a  peo- 
ple, there  is  not  only  no  evil,  but  much  utility.  But  num- 
bering Israel— that  people  who  were  to  become  as  the  stars 
for  multitude,  implying  a  distrust  of  the  Divine  promise, 
was  a  sin;  and  though  it  liad  been  done  with  impunity 
in  the  time  of  Moses,  at  that  enumeration  each  of  the  peo- 
ple had  contributed  "  half  a  shekel  towards  the  building 
of  the  tabernacle,"  that  there  might  be  no  plague  among 
them  when  he  numbered  them  (Exodus  30. 12).  Hence 
the  numbering  of  that  people  was  in  itself  regarded  as  an 
undertaking  by  which  the  anger  of  God  could  be  easily 
aroused ;  but  when  the  arrangements  were  made  by 
Moses  for  the  taking  of  the  census,  God  was  not  angry 
because  the  people  were  numbered  for  the  express  pur- 
pose of  the  tax  for  the  sanctuary,  and  the  money  which 
was  tlius  collected  ("the  atonement  money,"  Exodus  30. 
16)  appeased  Him.  Everything  depended,  therefore,  upon 
the  design  of  the  census.  [Bertheau.]  The  sin  of  David 
numbering  the  people  consisted  in  its  being  either  to 
gratify  his  pride  to  ascertain  the  number  of  warriors  he 
could  muster  for  some  meditated  plan  of  conquest,  or, 
perhaps,  more  likely  still,  to  institute  a  regular  and  per- 
manent system  of  taxation,  which  he  deemed  necessary 
to  provide  an  adequate  establishment  for  the  monarchy, 
but  which  was  regarded  as  a  tyrannical  and  oppressive 
ex.action — an  innovation  on  the  liberty  of  the  people— a 
departure  from  ancient  usage  unbecoming  a  king  of  Israel. 
3.  %vhy  ■will  he  be  a  cause  of  trespass  to  Israel  T — or 
bring  an  occasion  of  pxmishment  on  Israel.  In  Heb.,  the 
word  sin  is  often  used  synonymously  with  the  punisli- 
ment  of  sin.  In  the  course  of  Providence,  the  people  fre- 
quently sulfer  for  the  misconduct  of  their  rulers.  5. 
Joab  gave  tlie  sum  of  tlie  number  of  the  cliildren  of 
Israel— It  amounted  to  one  million  one  hundred  thou- 
sand men  in  Israel,  capable  of  bearing  arms,  inclusive  of 
the  300,000  military  (ch.  27.),  which,  being  already  «'nlisted 
in  the  royal  service,  were  not  reckoned  (2  Samuel  24.  9), 
and  to  470,000  men  in  Judah,  omitting  30,000  which  formed 
an  army  of  observation  stationed  on  the  Philistine  fron- 
tier (2  Samuel  0.  1).  So  lai'ge  a  population  at  this  early 
period,  considering  the  limited  extent  of  the  countrj',  and 
comparing  it  with  the  earlier  census  (Numbers  20.),  is  a 
striking  pi-oof  of  the  fulfilment  of  the  promise  (Genesis  15. 
5).  6.  Levi  and  Benjamin  counted  he  not— If  this  cen- 
sus was  ordered  with  a  view  to  the  imposition  of  taxes, 
this  alone  would  account  for  Levi,  who  were  not  warriors 
(c.  5),  not  being  numbered  (see  on  Numbers  1.  47-55).  The 
population  of  Benjamin  had  been  taken  (see  on  ch.7.  C-11), 
and  the  register  preserved  in  the  archives  of  that  tribe. 
This,  however,  was  taken  on  another  occasion,  and  by 
other  agency  than  that  of  Joab.  The  non-numbering  of 
these  two  tribes  might  have  originated  in  the  special 
and  gracious  providence  of  God,  partly  because  Levi  M-as 
devoted  to  His  service,  and  Benjamin  had  become  the  least 
of  all  the  tribes  (Judges  21.);  and  partly  because  God  fore- 
saw that  they  would  remain  faithful  to  the  house  of  David 
in  the  division  of  the  tribes,  and  therefore  would  not 
have  them  diminished.  [Poole.]  From  the  course  fol- 
lowed in  this  survey  (see  on  2  Samuel  24. 4-8),  it  would  ap. 
pear  that  Judah  and  Benjamin  were  the  last  tribes  that 
were  to  be  visited,  and  that,  after  the  census  in  Judah  had 
been  finished,  Joab,  before  entering  on  that  of  Benjamin, 
had  to  return  to  Jerusalem,  where  the  king,  now  sensible 
of  his  great  error,  gave  orders  to  stop  all  further  proceed- 
ings in  the  business.  Not  only  the  remonstrance  of  Joah 
at  the  first,  but  his  slow  progress  in  the  survey  (2  Samuel 


David  Builds  an  Altar. 


1  CHRONICLES  XXII,  XXIII.  Xumhcr  and  Blsirlbution  of  the  Lcvitei. 


24.8)  showed  the  strong  repugnance  and  even  horror  of 
the  old  general  at  this  unconstitntional  measure.  9.  tUe 
liord  spake  unto  Gad,  David's  seer — Although  David 
was  himself  endowed  with  a  prophetic  gift,  yet,  in  mat- 
ters relating  to  himself  or  his  kingdom,  he  was  in  the 
habit  of  consulting  the  Lord  through  tlie  medium  of  the 
priests,  and  when  he  failed  to  do  so,  a  prophet  was  sent  on 
extraordinary  occasions  to  admonisli  or  cliastise  him. 
Gad,  a  private  friend,  was  occasionally  employed  as  the 
bearer  of  these  prophetic  messages.  11, 13.  CIioosc  thee, 
&c.— To  the  i/irec evils  these  correspond  in  beautiful  agree- 
ment: three  years,  three  months,  three  days.  [Bertheau.] 
(See  on  2  Samuel  2t.  13.)  13.  let  lue  fall  now  Into  tlie 
hand  of  tlie  Lord  .  .  .  let  me  not  fall  iiito  tile  Iiand  of 
main — Experience  had  taught  him  that  human  passion 
and  vengeance  had  no  bounds,  whereas  our  wise  and  gra- 
cious Father  in  heaven  knows  the  kind,  and  regulates  the 
extent,  of  chastisement  which  every  one  needs.  14,  15. 
So  the  liord  .  .  .  gent  an  angel  unto  Jerusalem  to  de- 
stroy it^-The  infliction  only  of  the  pestilence  is  hero  no- 
ticed, without  any  account  of  its  duration  or  its  ravages, 
while  a  minute  description  is  given  of  the  visible  appear- 
ance and  menacing  attitude  of  the  destroying  angel,  stood 
l»y  tlie  tliresUlng-floor  of  Oman  tlie  Jebiisite — Oman 
was  probably  his  Hebrew  or  Jewish,  Araunah  his  Jebusite 
or  Canaanitish,  name.  Whether  he  was  tlie  old  king  of 
Jebus,  as  that  title  is  given  to  him  (2  Samnel  24. 23),  or  not, 
lie  had  been  converted  to  the  worship  of  the  true  God,  and 
was  possessed  both  of  property  and  influence.  16.  D.ivid 
and  tlie  elders  .  .  .  clothed  in  sackclotli,  fell  «ipou 
their  faces — They  appeared  in  tlie  garb  and  assumed  the 
attitude  of  humble  penitents,  confessing  their  sins,  and 
deprecating  the  wrath  of  God. 

18-30.  He  BuiiiDS  an  Altar.  18.  tlie  angel  of  the 
I<ord  commanded  Gad  to  say — The  order  about  the  erec- 
tion of  an  altar,  as  well  as  the  indication  of  its  site,  is  de- 
scribed (2  Samuel  2t.  18)  as  brought  directly  l)y  Gad.  Here 
we  are  informed  of  tlie  quarter  whence  the  prophet  got 
his  commission.  It  is  only  in  the  later  stages  of  Israel's 
history  that  we  And  angels  employed  in  communicating 
the  Divine  will  to  the  prophets.  20,  31.  Oman  -tvas 
threshing  -wheat — If  the  census  was  entered  upon  in  au- 
tumn, the  beginning  of  the  civil  year,  the  nine  and  a  half 
months  it  occupied  would  end  at  wheat-harvest.  The 
common  way  of  threshing  corn  is  by  spreading  it  out  on 
a  high  level  area,  and  driving  backwards  and  forwards 
upon  it  two  oxen  harnessed  to  a  clumsy  sledge  with  three 
rollers  and  some  sharp  spikes.  The  driver  sits  on  his 
knees  on  the  box,  while  another  present  is  employed 
in  drawing  back  the  straw  and  separating  it  from  the 
grain  underneath.  By  this  operation  the  chafl"  is  very 
much  chopped,  and  tlie  grain  threshed  out.  33.  I  give 
thee  .  .  ,  the  threshing  instruments  for  wood — i.  e., 
to  burn  the  sacrifice  of  the  oxen.  Very  little  real  im- 
port— the  haste  and  the  value  of  the  present  offered— can 
be  understood  in  this  country.  Tlie  otfering  was  made  for 
instant  use.  Oman,  hereby  hoping  to  terminate  the  pesti- 
lence without  a  moment's  delay,  "gave  all,"  oxen,  the 
large  threshing  machine,  and  the  wheat.  35.  David  .  .  . 
gave  for  the  place  six  hundred  shekels  of  gold  —  At 
iflrst  he  bought  only  the  cattle  and  the  threshing  instru- 
ments, for  which  he  paid  fifty  sliekels  of  silver  (2  Samuel 
W.  2J);  afterwards  he  purchased  the  whole  property,  Mount 
Moriah,  on  which  the  future  temple  stood.  High  in  tlie 
centre  of  the  mountain  platform  rises  a  remarkable  rock, 
now  covered  by  the  dome  of  "  the  Sakrah."  It  is  irregu- 
lar in  Its  form,  and  measures  about  sixty  feet  in  one 
direction  and  fifty  feet  in  the  other.  It  is  the  natural 
surface  of  Mount  Moriah,  and  is  thought  by  many  to  be 
the  rock  of  the  threshlng-fioor  of  Araunah,  selected  by 
David,  and  continued  by  Solomon  and  Zernbbabel  as  "  tlie 
unhewn  stone"  on  which  to  build  the  altar.  [Bartlett's 
"Walks  About  Jerusalem."  Stanley.]  36.  David 
built  there  an  altar — He  went  In  procession  with  his 
leading  men  from  the  royal  palace,  down  Mount  Zion,  and 
through  the  intervening  city;  and,  having  plenty  of  space 
on  his  own  property,  he  was  commanded,  under  peremp- 
tory direction,  to  go  a  considerable  distance  from  his 


home,  up  Mount  Moriah,  to  erect  an  altar  on  promises 
which  he  had  to  buy.  It  was  on  or  close  to  the  spot  where 
Abraham  had  ottered  up  Isaac,  answered  him  1)y  fire 
from  heaven  — (See  Leviticus  9.  24;  1  Kings  18.  21-23;  2 
Kings  1. 12:  2  Chronicles  V.  1.)  38.  when  David  saw  that 
the  I^ord  had  anstvered  him,  he  sacrificed  tliere— Or,  he 
continued  to  sacrifice  there.  Perceiving  his  sacrifice  was 
acceptable,  he  proceeded  to  make  additional  offerings 
there,  and  seek  favour  by  prayer  and  expiatory  riU's ;  for 
the  dread  of  the  menacing  angel  destroying  Jerusalem 
while  he  was  absent  in  the  centre  of  worship  at  Gibeon, 
especially  reverence  for  tlie  Divine  Being,  led  him  to  con- 
tinue his  adorations  in  that  place  which  God  (2  Chronicles 
3. 1)  had  hallowed  by  the  tokens  of  His  presence  and  gra- 
cious acceptance. 

CHAPTER    XXII. 

Ver.  l-,5.  Daa'id  Prepares  for  Building  the  Tejiple. 
1.  David  said,  Tliis  is  the  Iiousc  of  the  I^ord  God— By 

the  miraculous  sign  of  fire  from  heaven,  and  perhaps  other 
intimations,  David  understood  it  to  be  the  will  of  God 
that  the  national  place  of  worship  should  be  fixed  there, 
and  he  forthwith  proceeded  to  make  preparations  for  the 
erection  of  the  temple  on  that  spot.  3.  David  com- 
manded to  gather  together  the  strangers— Partly  the 
descendants  of  the  old  Canaanites  (2  Chronicles  S.  7-10), 
from  whom  was  exacted  a  tribute  of  bond-service,  and 
partly  war  captives  (2  Chronicles  2.  7),  reserved  for  the 
great  work  he  contemplated. 

6-19.  He  Instructs  Solomon.  6.  Then  he  called  for 
Solomon  .  .  .  and  charged  him— The  earnestness  and 
solemnity  of  this  address  creates  an  impression  that  it 
was  given  a  little  before  the  old  king's  decease.  He  un- 
folded his  great  and  long-cherished  plan,  enjoined  the 
building  of  God's  house  as  a  sacred  duty  on  him  as  h;  s  son 
and  successor,  and  described  tlie  resources  that  we  re  at 
command  for  carrying  on  the  work.  The  vast  amount  of 
personal  property  he  had  accumulated  in  the  precious 
metals  must  have  been  spoil  taken  from  the  people  he 
had  conquered,  and  the  cities  he  had  sacked. 

CHAPTER    XXIII, 

Ver.  1.  David  Makes  Solomon  King.  1. -^vhen  David 
•was  old  .  .  .  he  made  Solomon  king — This  brief  state- 
ment, whicli  comprises  tlie  substance  of  1  Kings  1.  32-48,  is 
made  here  solely  to  introduce  an  account  of  the  prepara- 
tions carried  on  by  David  during  the  latter  years  of  his 
life  for  providing  a  national  place  of  worship. 

2-6.  Number  and  Distribution  of  the  Levites.  3. 
he  gathered  togetlier  all  the  princes  of  Israel — All  im- 
portant measures  relating  to  the  public  Interest  were  sub- 
mitted for  consideration  to  a  general  assembly  of  the  rep- 
resentatives of  the  tribes  (ch.  13.  1;  15.  25;  22.  17;  26).  3. 
the  Levites  %»'ei'e  numhered  .  .  .  thirty  and  eight  thou- 
sand-Four times  their  number  at  the  early  census  taken 
by  Moses  (see  on  Numbers  4.  and  20).  It  was,  in  all  likeli- 
hood, this  vast  increase  that  suggested  and  rendered  ex- 
pedient that  classification,  made  in  tlie  last  yearof  David's 
reign,  which  the  present  and  three  subsequent  chapters 
describe,  hy  their-polls,  man  by  man— Women  and 
children  were  not  included.  4.  twenty  and  four  lliou- 
sand  -were  to  set  forwai-<l  the  -work  of  the  house  of  the 
liOrd— They  were  not  to  preside  over  all  the  services  of 
the  temple.  The  Levites  were  subject  to  the  priests,  and 
they  were  superior  to  the  Nethlnlms  and  other  servants, 
who  were  not  of  the  race  of  Levi.  But  they  had  certain 
departments  of  duty  assigned,  some  of  which  arc  hero 
specified.  5.  praised  the  I^ord  with  the  Instrumenta 
-which  I  made— David  seems  to  have  been  an  Inventorof 
many  of  the  musical  Instruments  used  in  the  temple 
(Amos  6.  5).  G.  David  divided  theni  into  courses  aiiipiig 
the  sons  of  Levi — These  are  enumerated  according  1o 
their  fathers'  houses,  but  no  more  of  these  are  mentioned 
here  than  the  twenty-four  thousand  who  were  engaged  In 
the  work  connected  with  the  liOrd's  house.  The  fathers' 
houses  of  those  Levites  corresponded  with  the  classes  into 

261 


Division  of  the  Sons  of  Aaron. 


1  CHEONICLES  XXIV,  XXV. 


Number  and  OJ/ice  of  the  Singers. 


which  they  [Josephus'  Antiquities]  as  well  as  the  priests 
wove  divided  (see  on  ch.  24, 20-31 ;  26. 20-28). 

7-11.  Sons  of  Gebshon.  7-ll.  tUe  GersUonltes— They 
had  nine  fathers'  houses,  six  descended  from  Laadan,  and 
three  from  Shimei. 

12-20.  Of  Kohath.  13.  TUe  sons  of  Koliatli— He  was 
the  founder  of  nine  Levitical  fathers'  houses.  13.  Aaron 
was  separated — As  high  priest  (see  on  ch.  25.  1-19).  14. 
concerning  Moses— His  sons  were  ranked  witli  the  Le- 
vites  generally,  but  not  introduced  into  the  distinctive 
portion  of  the  descendants  of  Levi,  who  were  appointed 
to  tlie  special  functions  of  the  priesthood. 

21-23.  Of  Meeaki.  21-33.  Tlic  sons  of  Merari— They 
comprised  six  fathers'  houses.  Summing  them  together, 
•Sershon  founded  nine  fathers'  houses,  Kohath  nine,  and 
Merari  six :  total,  twenty-four. 

24.  Office  of  the  Levites.  34:.  These  -were  tlie  sons 
of  Levi  .  .  .  tliat  did  tUe  worU  .  .  .  from  tiventy  years 
and  np-wards— The  enumeration  of  the  Levites  was  made 
by  David  {v.  3)  on  the  same  rule  as  that  followed  by  Moses 
(Numbers  4. 3),  viz.,  from  thirty  years.  But  he  saw  after- 
wards that  this  rule  might  be  beneficially  relaxed,  and 
that  the  enrolment  of  Levites  for  their  proper  duties 
might  be  made  from  twenty  years  of  age.  The  ark  and 
tabernacle  being  now  stationary  at  Jerusalem,  the  labour 
of  the  Levites  was  greatly  diminished,  as  they  were  no 
longer  obliged  to  transport  its  heavy  furniture  from  place 
to  place.  The  number  of  38,000  Levites,  exclusive  of 
priests,  was  doubtless  more  than  sufficient  for  the  ordi- 
nary service  of  the  tabernacle.  But  this  pious  king 
thought  that  it  would  contribute  to  the  glory  of  the  Lord 
to  employ  as  many  officers  in  his  Divine  service  as  possi- 
ble. These  first  rules,  however,  which  David  instituted, 
were  temporary,  as  very  diflerent  arrangements  were 
made  after  the  ark  had  been  deposited  in  the  tabernacle 
of  Zion. 

CHAPTER   XXIV. 

Ver.  1-19.  Division  of  the  Sons  of  Aakon  into  Four 
ANB  Twenty  Orders.  1.  BTo-iv  these  are  the  divisions 
of  the  sons  of  Aaron — (See  on  ch.23. 6.)  iJ.  Nadab  and 
Aljiliii  died  before  their  fatlier — i.  e.,  not  in  his  presence, 
but  during  his  lifetime  (see  Marg.  Hef).  therefore  Elea- 
zar  and  Ithamar  executed  the  priest's  office — In  conse- 
quence of  the  death  of  his  two  eldest  sons  without  issue, 
the  descendants  of  Aaron  were  comprised  in  the  families 
of  Eleazar  and  Ithamar.  Both  of  these  sons  discharged 
the  priestly  functions  as  assistants  to  their  father.  Elea- 
zar  succeeded  him,  and  in  his  line  the  high  priestliood 
continued  until  it  was  transferred  to  the  family  of  Itha- 
mar, in  the  person  of  Eli.  3.  Zadolc  .  .  .  and  Aliimelecli 
of  the  sons  of  Ithamar — This  statement,  taken  in  con- 
nection with  V.  6,  is  not  a  little  perplexing,  since  (2  Samuel 
15. 24,  35 ;  20. 25)  Abiathar  is  mentioned  as  the  person  con- 
joined in  David's  time  with  Zadok,  in  the  collegiate  ex- 
ercise of  the  high  priesthood.  Some  think  that  the  words 
have  been  transposed,  reading  Abiathar,  the  son  of  Ahim- 
elech.  But  there  is  no  ground  for  regarding  tlie  text  as 
faulty.  The  high  priests  of  the  line  of  Ithamar  were  the 
following :  Ahiah  or  Ahimelech,  his  son  Abiathar,  his  son 
Ahimelech.  We  frequently  find  the  grandfather  and 
grandson  called  by  the  same  name  (see  list  of  high  priests 
of  the  line  of  Eleazar,  ch.  5. 30-41).  Hence  the  author  of 
the  Chronicles  was  acquainted  with  Ahimelech,  son  of 
Abiathar,  who,  for  some  reason,  discharged  the  duties  of 
high  priest  in  David's  reign,  and  during  the  lifetime  of 
his  father  (for  Abiathar  was  living  in  the  time  of  Solomon, 
1  Kings  2. 27).  [Keil.]  4.  there  were  more  chief  men 
found— The  Heb.  may  be  translated,  "There  were  more 
men  as  to  heads  of  the  sons  of  Eleazar."  It  is  true,  in 
point  of  fact,  that  by  the  census  the  number  of  individuals 
belonging  to  the  family  of  Eleazar  was  found  greater  than 
in  that  of  Ithamar.  And  this,  of  necessity,  led  to  there 
being  more  fathers'  houses,  and  consequently  more  chiefs 
or  presidents  in  the  former.  5.  tliey  were  divided  by 
lot— This  method  of  allocation  was  adopted  manifestly  to 
remove  all  cause  of  jealousy  as  to  precedence  and  the 
262 


right  of  performing  particular  duties.  6.  one  principal 
household — The  7)ia>'S'.  reading  is  preferable,  "one  house 
of  the  father."  The  lot  Avas  cast  in  a  deliberate  and  solemn 
manner  in  presence  of  the  king,  the  princes,  the  two  high 
priests,  and  the  chiefs  of  the  priestly  and  Levitical  fam- 
ilies— the  heads  of  families  belonging  to  Eleazar  and  Itha- 
mar were  alternately  brought  forward  to  draw,  and  the 
name  of  each  individual,  as  called,  registered  by  an  at- 
tendant secretary.  To  accommodate  the  casting  of  the 
lots  to  the  inequality  of  the  number,  there  being  sixteen 
fathers'  houses  of  Eleazar,  and  only  eight  of  Itliamar,  it 
was  arranged  that  every  house  of  Ithamar  should  be  fol- 
lowed by  two  of  Eleazar,  or,  what  is  the  same  thing,  that 
every  two  houses  of  Eleazar  should  be  followed  by  one 
of  Ithamar.  If,  then,  we  suppose  a  commencement  to  have 
been  made  by  Eleazar,  the  order  would  be  as  follows :  one 
and  two,  Eleazar;  three,  Ithamar;  four  and  five,  Eleazar; 
six,  Ithamar;  seven  and  eiglit,  Eleazar;  nine,  Ithamar; 
and  so  forth.  [Bertheau.]  The  lot  determined  also  the 
order  of  the  priests'  service.  That  of  the  Levi  tes  was  after- 
wards distributed  by  the  same  arrangement  {v.  31). 

CHAPTER    XXV. 

Ver.  1-7.  Number  and  Office  of  the  Singers.  1. 
David  and  the  captains  of  the  Uost — i.  e.,  the  princes  (ch. 
23.2;  24.6).  It  is  probable  that  the  king  was  attended  on 
the  occasion  of  arranging  the  singers  by  tlie  same  parties 
that  are  mentioned  as  liaving  assisted  him  in  regulating 
the  order  of  the  priests  and  Levites.  3.  according  to  the 
order  of  the  king — Heb.,  "by  the  hands  of  the  king," 
t.  e.,  "according  to  the  king's  order,"  under  the  personal 
superintendence  of  Asaph  and  his  colleagues.  ■»vhich 
prophesied — i.e.,  in  this  connection,  played  with  instru- 
ments. Tliis  metaphorical  application  of  the  term 
"prophecy"  most  probably  originated  in  tlie  practice  of 
the  prophets,  Avho  endeavoured  to  rouse  their  prophetic 
spirit  by  the  animating  influence  of  music  (see  on  2  Kings 
3. 15).  It  is  said  that  Asaph  did  this  "according  to  David's 
order,"  because  by  royal  appointment  he  officiated  in  the 
tabernacle  on  Zion  (ch.  16. 37^1),  while  otlier  leaders  of  tlie 
sacred  music  were  stationed  at  Gibeon.  5.  Heman  the 
king's  seer — The  title  of  seer  or  prophet  of  David  is  also 
given  to  Gad  (ch.  21. 9),  and  to  Jeduthun  (2  Clironieles  29. 
15),  in  the  words  (marg.  inatters)  of  God.  to  lift  up  tl»e 
horn— i.  e.,  to  blow  loudly  in  the  worship  of  God ;  or  per- 
haps it  means  nothing  more  than  that  he  presided  over 
tlie  wind  instruments,  as  Jeduthun  over  the  harp.  Heman 
had  been  appointed  at  first  to  serve  at  Gibeon  (ch.  16. 41). 
But  his  destination  seems  to  have  been  changed  at  a  sub- 
sequent period.  God  gave  to  Heman  fourteen  sons  and 
three  daughters  —  The  daughters  are  mentioned,  solely 
because  from  their  musical  taste  and  talents  they  formed 
part  of  the  choir  (Psalm  68.25).  6,  7.  all  these  were 
under  the  Iiands  of  their  father— Asaph  had  four  sons, 
Jeduthun  six,  and  Heman  fourteen,  equal  to  twenty-four; 
making,  the  musicians  with  their  brethren  the  singers, 
an  amount  of  2S8.  For,  like  the  priests  and  Levites,  they 
were  divided  into  twenty-four  courses  of  twelve  men 
each,  equal  to  288,  who  served  a  week  in  rotation;  and 
tliese,  half  of  whom  officiated  every  week  with  a  propor- 
tionate number  of  assistants,  were  skilful  and  expei-- 
ienced  musicians,  capable  of  leading  and  instructing  the 
general  musical  corps,  Avhich  comprised  no  less  than  4000 
(ch.  23. 5). 

8-31.  Their  Division  by  Lot  into  Four  and  Twenty 
Orders.  8.  they  cast  lots,  ward  against  ward—"  Ward" 
is  an  old  English  word  for  division  or  company.  The  lot 
was  cast  to  determine  the  precedence  of  the  classes  or 
divisions  over  which  the  musical  leaders  presided ;  and, 
in  order  to  secure  an  impartial  arrangement  of  their 
order,  the  master  and  his  assistants,  the  teaclier  and  his 
scholars,  in  each  class  or  company  took  part  in  this 
solemn  casting  of  lots.  In  the  first  catalogue  given  in 
this  chapter  the  courses  are  classed  according  to  their 
employment  as  musicians— in  the  second,  they  are  ai'- 
ranged  in  the  order  of  their  service. 


Tlte  Gates  Assigned  by  Lot. 


1  CHEONICLES  XXVI,  XXVII. 


Twelve  Captains  for  each  MontK. 


CHAPTER    XXVI. 

Ver.  1-12.  Divisions  of  the  Portebs.  1,  a.  Concem- 
tngtlie  divisions  of  tlie  porters— There  were  4000  (ch.  23. 6), 
all  taken  from  the  families  of  the  Kohathites  and  Merar- 
ites  (v.  14),  divided  into  twenty-four  courses— as  tlie  priests 
and  musicians.  Jtleslielemiali  tlie  sons  of  Kore,  of  tlie 
sons  of  Asapli — Seven  sons  of  Meslielemiali  are  men- 
tioned (v.  2),  Avhereas  eighteen  are  given  (v.  9),  but  in  tills 
latter  number  his  relatives  are  included.  5.  God  blessed 
hiiu — i.  e.,  Obed-edom.  The  occasion  of  tlie  blessing  was 
his  faithful  custody  of  the  ark  (2  Samuel  6.  11, 12),  and  the 
nature  of  the  blessing  (Psalm  127.  5)  consisted  in  tlie  great 
increase  of  progeny  by  wliich  his  liouse  was  distin- 
guislied;  seventy-two  descendants  are  reckoned.  6. 
mighty  men  of  valour — The  circumstance  of  pliysical 
strength  is  prominently  noticed  in  tliis  cliapter,  as  tlie 
office  of  the  porters  required  them  not  only  to  act  as  sen- 
tinels of  tlie  sacred  edifice  and  its  precious  furniture 
against  attacks  of  plunderers  or  popular  insurrection — 
to  be,  in  fact,  a  military  guard — but,  after  the  temple  was 
built,  to  open  and  shut  the  gates,  which  were  extraordi- 
narily large  and  ponderous.  10.  Simri  tlie  cUief .  .  . 
tliough  .  .  .  not  tlie  first-lioru — Probably  because  the 
family  entitled  to  the  right  of  primogeniture  had  died 
out,  or  because  there  were  none  of  the  existing  families 
which  could  claim  that  right.  13.  Among  tliese  vrere 
tlie  divisions  of  tlie  porters,  even  among  tlie  cliief 
men— These  were  charged  with  the  duty  of  superintend- 
ing the  watches,  being  heads  of  tlie  twenty-four  courses 
of  porters. 

13-19.  The  Gates  Assigned  by  Lot.  13.  tliey  cast 
lots — Their  departments  of  duty,  such  as  the  gates  tliey 
should  attend  to,  were  allotted  in  the  same  manner  as 
those  of  the  other  Levitical  bodies,  and  the  names  of  the 
chiefs  or  captains  are  given,  with  the  respective  gates 
assigned  them.  15.  tlie  Iiouse  of  Asiippim— Or  collec- 
tions, probably  a  stoi-ehouse,  where  were  kept  the  grain, 
wine,  and  other  offerings  for  the  sustenance  of  the  priests. 
IG.  tlic  gate  Slialleclietli — Probably  the  rul)bish  gate, 
through  which  all  the  accumulated  tilth  and  sweepings 
of  the  tenaple  and  its  courts  were  poured  out.  by  tlie 
canse^vay  of  tlie  going  up — Probably  the  ascending  road 
which  was  cast  up  or  raised  from  tlie  deep  valley  between 
Mount  Zion  and  Moriah,  for  the  loj-al  egress  to  the  place 
of  worship  (2  Chronicles  9.  4).  ward  against  \vard — 
Some  refer  these  words  to  Shuppim  and  Hosah,  whose 
duty  it  was  to  watch  both  the  western  gate  and  the  gate 
Siiallecheth,  which  was  opposite,  while  others  take  it  as  a 
general  statement  applicable  to  all  the  guards,  and  in- 
tended to  intimate  that  they  were  posted  at  regular  dis- 
tances froni  each  other,  or  that  they  all  mounted  and  re- 
lieved guard  at  the  same  time  in  uniform  order.  17-19. 
Eastward  were  six  Iievites — Because  the  gate  there  was 
the  most  frequented.  Four  at  the  north  gate ;  four  at  the 
south,  at  the  storeliouse  which  was  adjoining  the  south, 
and  which  liad  two  entrance-gates,  one  leading  in  a 
Boutli-westerly  direction  to  the  city,  and  the  other  direct 
west,  two  porters  each— at  the  Parbar  towards  the  west, 
there  were  six  men  posted — four  at  the  causeway  or 
ascent  (v.  16),  and  two  at  Parbar,  amounting  to  twenty- 
four  in  all,  who  were  kept  daily  on  guard.  Pnrbar— is, 
perhaps,  tlie  same  as  Parvar  (suburbs,  2  Kings  23.11),  and 
if  so,  this  gate  miglit  be  so  called  as  leading  to  the  suburbs. 
[Caljiet.] 

20-28.  Levites  that  had  Charge  of  the  Treasures. 
30.  of  tlie  Levites,  Aliijali — The  heading  of  this  section 
is  altogether  strange  as  it  stands,  for  it  looks  as  if  tlie 
Bacred  historian  were  going  to  commence  a  new  subject 
different  from  the  preceding.  Besides,  "Ahijah,  whose 
name  occurs  after"  the  Levites,  Is  not  mentioned  in  the 
previous  lists;  it  is  totally  unknown,  and  Is  Introduced 
abruptly  without  further  information ;  and  lastly,  Ahi- 
jah must  have  united  in  his  own  person  those  very  of- 
fices of  which  tlie  occupants  are  named  in  the  verses  that 
follow.  The  reading  is  incorrect.  The  Scptuaffint  has 
this  very  suitable  heading,  "And  their  Levitical  breth- 
ren over  the  treasures,"  &c,   [Bertiieau.]    The  names 


of  those  who  had  charge  of  the  treasure-chambers  at 
their  respective  wards  are  given,  with  a  general  descrip- 
tion of  tlie  precious  things  committed  to  their  trust. 
Those  treasures  were  immense,  consisting  of  the  accumu- 
lated spoils  of  Israelitish  victories,  as  well  as  of  volun- 
tary contributions  made  by  David  and  the  representatives 
of  the  people. 

29-32.  Officers  and  Judges.  29.  olHcers  and  judges 
—The  word  rendered  "officers"  is  the  term  whicli  signi- 
fies scribes  or  secretaries,  so  that  the  Levitical  class  here 
described  were  magistrates,  who,  attended  by  their  clerks, 
exercised  judicial  functions ;  there  were  6000  of  them  (ch. 
23.  4),  who  probably  acted  like  their  brethren  on  the 
principle  of  rotation,  and  these  were  divided  into  three 
classes — one  (r.  29)  for  the  outward  business  over  Israel; 
one  (v.  30),  consisting  of  1700,  for  the  west  of  Jordan  "in 
all  business  of  the  Lord,  and  in  the  service  of  the  king;" 
and  the  third  (v.  31,  32),  consisting  of  2700,  were  "rulers  for 
every  matter  pertaining  to  God,  and  affairs  of  the  king." 

CHAPTER     XXVII. 

Ver.  1-15.  Twelve  Captains  for  every  Several 
Month.    1.  came  in  and  went  out  montli  by  moutli — 

Here  is  an  account  of  the  standing  military  force  of 
Israel.  A  militia  formed,  it  would  seem,  at  the  begin- 
ning of  David's  reign  (see  on  v.  7)  was  raised  in  the  fol- 
lowing order:  Twelve  legions, corresponding  to  the  num- 
ber of  tribes,  were  enlisted  in  the  king's  service.  Each 
legion  comprised  a  body  of  2J,000  men,  wliose  term  of  ser- 
vice was  a  month  in  rotation,  and  who  were  stationed 
eitlier  at  Jerusalem  or  in  any  other  place  where  they 
miglit  be  required.  Tliere  was  thus  always  a  force  suffi- 
cient for  the  ordinary  purposes  of  state,  as  well  as  for  re- 
sisting sudden  attacks  or  popular  tumults;  and  when 
extraordinary  emergencies  demanded  a  larger  force,  the 
whole  standing  army  could  easily  bo  called  to  arms, 
amounting  to  288,000,  or  to  300,000,  including  the  12,000 
officers  that  naturally  attended  on  the  twelve  princes 
(v.  16-24).  Such  a  military  establishment  would  be  bur- 
densome neitlier  to  the  country  nor  to  the  royal  ex- 
chequer; for  attendance  on  this  duty  being  a  marli  of 
honour  and  distinction,  the  expense  of  maintenanco 
would  be  borne  probably  by  the  militiaman  himself, 
or  furnished  out  of  the  common  fund  of  his  tribe.  Xor 
would  the  brief  period  of  actual  service  produce  any  de- 
rangement of  the  usual  course  of  affairs;  for,  on  the  ex- 
piry of  the  term,  every  soldier  returned  to  the  pursuits 
and  duties  of  private  life  during  the  other  eleven  months 
of  the  year.  Whether  the  same  individuals  were  always 
enrolled,  cannot  be  determined.  Tlie  probability  is,  that 
provided  the  requisite  number  was  furnished,  no  stricter 
scrutiny  would  be  made.  A  change  of  men  might,  to  a 
certain  degree,  be  encouraged,  as  it  was  a  part  of  David's 
policy  to  train  all  his  subjects  to  skill  in  arms;  and  to 
have  made  the  enlistment  fall  alwaj-s  on  tlic  same  indi- 
viduals would  have  defeated  that  purpose,  .is  to  have 
confined  each  month's  levy  rigidly  M-ithin  tlie  limits  of 
one  tribe  might  have  fallen  liard  upon  those  tribes 
which  were  weak  and  small.  The  rotation  system  being 
established,  each  division  knew  its  own  month,  as  well 
as  the  name  of  tlie  commander  under  whom  it  was  to 
serve.  These  commanders  are  styled,  "  the  chief  fathers," 
I.e.,  the  hereditary  heads  of  tribes  who,  like  chieftains  of 
clans,  possessed  great  power  and  liilluence.  captains  of 
tliousands  and  liundreds— The  legions  of  21,000  were  dl 
vided  into  regiments  of  1000,  and  tliese  again  into  com- 
panies of  100  men,  under  the  direction  of  thiir  respective 
subalterns,  there  being,  of  course,  twenty-four  captains 
of  thousands,  and  210  centurions,  and  tlicir  offirt-rs — 
The  Shoterini,  who  in  the  army  performed  the  duty  of 
the  commissariat,  keeping  the  muSter-rolI,  Ac.  :-J,  3, 
Jasliobcam  tlie  son  of  Zabdtel— (See  on  ch.  11.  11;  2 
Samuel  23.  8.)  Ilaclimoni  was  his  father,  Zabdlcl  prob- 
ably one  of  his  ancestors;  or  there  might  bo  (ilfl'ercnt 
names  of  the  same  individual.  In  the  rotation  of  the 
military  courses,  the  dignity  of  precedence,  not  of  author- 
ity, was  given  to  the  hero.    4.  second  montli  -was  Dodal 

263 


Princes  of  the  Twelve  Tribex. 


1  CHRONICLES  XXVIII. 


David  Encourages  Solomon, 


•  Or  Dodo.  Here  the  text  seems  to  require  the  supple- 
ment of  "Eleazar  the  son  of  Dodo"  (2  Suinuel  23.  9).  7. 
Asaliel— This  oflicer  having  been  slain  at  the  very  begin- 
xiiug  of  David's  reign,  his  name  was  probably  given  to 
this  division  in  honour  of  his  memory,  and  his  son  was 
Invested  with  the  command. 

16-24.  Princes  of  the  Twelve  Tribes.  16.  over  tlie 
tribes  of  Israels  the  ruler— This  is  a  list  of  the  heredi- 
tary chiefs  or  rulers  of  tribes  at  the  time  of  David's  num- 
bering the  people.  Gad  and  Aslier  are  not  included ;  for 
what  reason  is  unknown.  Tlie  tribe  of  Levi  had  a  prince 
(i).  17),  as  well  as  the  other  tribes ;  and  although  it  was 
ecclesiastically  subject  to  the  high  priest,  yet  in  all  civil 
matters  it  had  a  chief  or  head,  possessed  of  the  same 
authority  and  power  as  in  the  other  tribes,  only  his  juris- 
diction did  not  extend  to  the  priests.  18.  Eiiliii— Prob- 
ably the  same  as  Eliab  (1  Samuel  16. 16).  33.  But  David 
toolc  not  tUe  number  of  tliein  from  t^veiity  years  old 
and  Milder— The  meaning  is,  that  the  census  which  David 
crdei-ed  did  not  extend  to  all  the  Israelites;  for  to  con- 
template such  an  enumeration  would  have  been  to  at- 
tempt an  impossibility  (Genesis  28. 14),  and  besides  would 
have  been  a  daring  offence  to  God.  The  limitation  to  a 
certain  age  was  what  had  probably  quieted  David's  con- 
science as  to  the  lawfulness  of  the  measure,  while  its  ex- 
pediency  was  strongly  pressed  upon  his  mind  by  the  army 
arrangements  he  had  in  view.  34.  iieitlier  tvas  tlie 
number  put  in  tlie  account  of  tlie  clironiclcs  of  King 
David— Either  because  the  undertaking  was  not  com- 
pleted, Levi  and  Benjamin  not  having  been  numbered 
(ch.  21.  6),  or  the  full  details  in  the  hands  of  the  enumer- 
ating otHcers  were  not  reported  to  David,  and,  con- 
sequently, not  registei'ed  in  tlie  public  archives,  tlie 
cliroiiicles — "Were  the  daily  records  or  annals  of  the 
king's  reign.  No  notice  was  taken  of  this  census  in  the 
historical  register,  as  from  the  public  calamity  with  whicli 
it  was  associated  it  would  have  stood  a  painful  record  of 
the  Divine  judgment  against  the  king  and  the  nation. 
2.5.  over  tlie  king's  treasures — Tliose  treasures  consisted 
of  gold,  silver,  precious  stones,  cedar-wood,  &c. ;  those 
which  he  had  in  Jerusalem  as  distinguished  from  others 
without  the  city,  the  storehouses  in  tlic  fields — Grain 
covered  over  with  layers  of  straw  is  frequently  preserved 
in  the  fields  under  little  ear,tlien  mounds,  like  our  potato 
pits.  37.  the  vineyards-«J^''hese  seem  to  have  been  in 
the  vine-growing  districts  of  Judah,  and  were  committed 
to  two  men  of  that  quarter,  vriue-cellars — Stores;  the 
wine  is  deposited  in  jars  sunk  in  the  court  of  the  house. 

38.  olive  .  .  ,  and  .  ,  .  sycamore  trees  ...  in  tlie  Ioav 
plains— i.  e.,  the  Shephela,  tlie  rich  low-lying  ground  be- 
tween the  Mediterranean  and  the  mountains  of  Judah. 

39.  herds  that  fed  in  Sharon — A  fertile  plain  between 
Csesarea  and  Joppa.  sheep  and  camels — These  were  prob- 
ably in  the  countries  east  of  tlie  Jordan,  and  hence  an 
Ishmaelite  and  Nazarite  were  appointed  to  take  charge 
of  them.  31.  I'ulers  of  the  substance  that  was  King 
David's  —  How  and  when  tlie  king  acquired  these  de- 
mesnes and  this  variety  of  property  —  whetlier  it  was 
partly  by  conquests,  or  partly  by  confiscation,  or  by  his 
own  active  cultivation  of  waste  lands — is  not  said.  It  was 
probably  in  all  these  ways.  The  management  of  tlie  king's 
private  jiossessions  was  divided  into  twelve  parts,  like 
his  public  affairs  and  the  revenue  derived  from  all  these 
sources  mentioned  must  have  been  very  large. 

CHAPTER    XXVIII. 

Ver.  1-S.    David  Exhorts  the  People  to  Feak  God. 
1.  David  assembled  all  the  princes  of  Israel— i.  e.,  the 

representatives  of  the  people,  the  leading  men  of  the 
kingdom,  who  are  enumerated  in  this  verse  according  to 
their  respective  rank  or  degree  of  authority,  princes  of 
the  tribes— (Ch.  27. 16-22.)  Those  patriarchal  chiefs  are 
mentioned  first  as  being  the  highest  in  rank— a  sort  of 
hereditary  noblesse,  the  captains  of  the  companies— 
The  twelve  generals  mentioned  (ch.  27. 1-15).  the  stew- 
ards, &c.— (Ch.  27.25-31.)  the  ofRcev^—Hebreiv,  eunuchs, 
or  attendants  on  the  com-t  (1  Samuel  8.15;  1  Kings  22.9; 
264 


2 Kings  22. 18) ;  and  besides  Joab,  the  commander-in-chief 
of  the  army,  the  heroes  who  had  no  particular  office  (ch. 
11;  2  Samuel  23).  This  assembly,  a  very  mixed  and  gen- 
eral one,  as  appears  from  the  parties  invited,  was  more 
numerous  and  entirely  diflerent  from  that  mentioned 
(ch.  23.  2).  3.  Hear  me,  my  brethren— This  was  the  style 
of  address  becoming  a  constitutional  king  of  Israel  (Deu- 
teronomy 17.  20;  1  Samuel  30.  23;  2  Samuel  5. 1).  I  liad  it 
in  mine  heart— I  proposed  or  designed,  to  build  an 
house  of  rest — A  solid  and  permanent  temple,  for  the 
footstool  of  our  God— God  seated  between  the  cherubim, 
at  the  two  extremities  of  the  ark,  m^ight  be  said  to  be 
enthroned  in  His  glory,  and  the  coverlet  of  the  ark  to  be 
His  footstool,  and  had  made  ready  for  the  building — 
Tlie  immense  treasures  which  David  had  amassed,  and 
the  elaborate  preparations  he  had  made,  would  have  beer, 
amply  sufiicient  for  the  erection  of  the  temple  of  which 
he  presented  the  model  to  Solomon.  3.  thou  hast  been 
a  man  of  war,  and  Iiast  slicd  much  blood — The  church 
or  spiritual  state  of  the  world,  of  which  the  temple  at- 
Jerusalem  was  to  be  a  type,  would  be  presided  over  by 
One  who  was  to  be  pre-eminently  the  Prince  of  Peace, 
and  therefore  would  be  represented  not  so  fitly  by  David, 
whose  mission  had  been  a  preparatory  one  of  battle  and 
conquest,  as  by  his  son,  who  should  reign  in  unliroken 
peace.  4-,  5.  he  hatli  chosen  Solomon — The  spirit  of 
David's  statement  is  this:— It  was  not  my  ambition,  my 
valour,  or  my  merit  that  led  to  the  enthronement  of  my- 
self and  family ;  it  was  the  grace  of  God  which  chose  the 
tribe,  the  family,  the  person — myself  in  the  first  instance, 
and  now  Solomon,  to  whom,  as  the  Lord's  anointed,  you 
are  all  bound  to  submit.  Like  that  of  Christ,  of  whom 
he  was  a  type,  the  appointment  of  Solomon  to  the  king- 
dom above  all  his  brethren  was  frequently  pre-intimated 
(ch.  17.12;  22.  9;  2  Samuel  7.12-14;  12.  24,  S5;  2  Kings  1.13). 
7.  1  ■»vill  establish  his  Itiiigdoni  for  ever,  if  he  be  con- 
stant to  do  my  commandnaents — ^Tlie  same  condition  is 
set  before  Solomon  by  God  (1  Kings  3. 14;  9.4).  8.  Now 
...  in  the  sight  of  all  Israel,  .  ,  .  keep,  and  seek  for 
all  the  commaiiclments  of  the  £iord,  &c. — This  solemn 
and  earnest  exhortation  to  tliose  present,  and  to  all  Israel 
through  their  i-epresentatives,  to  continue  faithful  in  ob- 
serving the  Divine  law  as  essential  to  their  national  pros- 
perity and  permanence,  is  similar  to  that  of  Moses  (Deu- 
teronomy 39. 15-20). 

9-20.  He  Encourages  Solomon  to  Build  the  Temple. 
9, 10.  And  thou,  Solomon  my  son— The  royal  speaker 
now  turns  to  Solomon,  and  in  a  most  impressive  manner 
presses  upon  him  the  importance  of  sincere  and  practical 
piety.  kno-»v  thou — He  did  not  mean  head-knowledge, 
for  Solomon  possessed  that  already,  but  that  experimental 
acquaintance  with  God  which  is  only  to  be  obtained  by 
loving  and  serving  Plira.  11.  Then  David  gave  to  Solo- 
nion  .  .  .  the  pattern — He  now  put  into  the  hands  of  his 
son  and  successor  the  plan  or  model  of  the  temple,  with 
the  elevations,  measurements,  apartments,  and  cliief  arti- 
cles of  furniture,  all  of  wliicli  were  designed  according  to 
the  pattern  given  him  by  Divine  revelation  (v.  19).  13. 
tlic  pattern  of  all  tliat  he  Iiad  by  the  spirit — Rather, 
with  him  in  spirit ;  i.  e.,  was  floating  in  liis  mind.  15, 16. 
tlie  candlesticks  of  silver — Solomon  made  them  all  of 
gold — in  this  and  a  few  minor  particulars  departing  from 
the  letter  of  his  father's  instructions,  where  ho  had  tho 
means  of  executing  them  in  a  more  splendid  style.  There 
was  only  one  candlestick  and  one  table  in  the  tabernacle, 
but  ten  in  the  temple.  18.  the  chariot  of  the  cherubim 
— The  expanded  wings  of  the  cherubim  formed  what  v.-as 
figuratively  styled  tlie  throne  of  God,  and  as  they  were 
emblematical  of  rapid  motion,  the  throne  or  seat  was 
spoken  of  as  a  chariot  (Psalm  18. 10;  99. 1).  It  is  quite 
clear  that  in  all  these  directions  David  was  not  guided 
by  his  own  taste,  or  by  a  desire  for  taking  any  existing 
model  of  architecture,  but  solely  by  a  regard  to  the  ex- 
press revelation  of  the  Divine  will.  In  a  vision,  or  trance, 
the  whole  edifice,  with  its  appurtenances,  had  been  placed 
before  his  eyes  so  vividly  and  permanently,  that  he  had 
been  able  to  take  a  sketch  of  them  in  the  models  delivered 
to  Solomon.  30.  Be  strong  and  of  good  courage — The  ad- 


Offerings  for  the  Temple. 


1  CIIEOXICLES  XXIX. 


Da  lid's  Thanksgiving. 


dress  begun  v.  9  Is  resumed  and  concluded  in  the  same 
strain.   31.  beliold  tiie  courses  of  tUe  priest«  .niid  Levites 

— They  were,  most  probably,  represented  in  this  assembly, 
though  they  are  not  named,  also  tUe  priuecs  ami  all 
tlie  ijeoiile— i.  e.,  as  well  the  sUilful,  expert,  and  zealous 
artisan,  as  the  workman  who  needs  to  be  directed  in 
all  his  labours. 

CHAPTER      XXIX. 

Ver.  1-9.  David  Causes  the  Princes  and  People  to 
Offer  for  the  House  of  God.  l.  Solomon  ...  is  yet 
young  and  tender — Though  Solomon  was  very  young 
when  he  was  raised  to  the  sovereign  power,  his  kingdom 
escaped  the  woe  pronounced  (Ecclesiastes  10.  16).  Mere 
childhood  in  a  prince  is  not  always  a  misfortune  to  a 
nation,  as  there  are  instances  of  the  government  being 
wisely  administered  during  a  minority,  and  Solomon 
himself  is  a  most  illustrious  proof  that  a  young  prince 
may  prove  a  great  blessing;  for  when  he  was  but  a  mere 
child,  with  respect  to  his  age,  no  nation  was  happier. 
His  father,  however,  made  this  address  before  Solomon  was 
endowed  with  the  Divine  gift  of  wisdom,  and  David's  refer- 
ence to  his  son's  extreme  youth,  in  connection  with  the 
great  national  undertaking  he  had  been  divinely  appointed 
to  execute,  was  to  apologize  to  this  assembly  of  the  estates 
—or,  rather,  to  assign  the  reason  of  his  elaborate  prepara- 
tions for  the  work.  3,  4.  Moreover  ...  I  liavc  of  mine 
own  proper  good,  &c. — In  .addition  to  the  immense 
amount  of  gold  and  silver  treasure  which  David  had 
already  bequeathed  for  various  uses  in  the  service  of  the 
temple,  he  now  made  an  additional  contribution  destined 
to  a  specific  purpose— that  of  overlaying  the  walls  of  the 
house.  This  voluntary  gift  was  from  tlie  private  fortune 
of  the  royal  donor,  and  had  been  selected  with  the  greatest 
care.  The  gold  was  "the  gold  of  Ophir,"  then  esteemed 
the  pui-est  and  finest  in  the  woi'ld  (Job  22.  2-1;  2S.  16;  Isaiah 
13.  12).  The  amount  was  3000  talents  of  gold,  and  7000 
talents  of  refined  silver.  5.  -wlio  tlien  is  ivilling  to  con- 
secrate Ills  service — Heb.,  fill  his  hand ;  i.  e.,  make  an 
oflFering  (Exodus  32.  29;  Leviticus  8.  33;  1  Kings  13.  83). 
The  meaning  is,  that  whoever  would  contribute  volunta- 
rily, as  he  had  done,  would  be  offering  a  free-will  offering 
to  the  Lord.  It  was  a  sacrifice  which  every  one  of  them 
could  make,  and  in  presenting  which  the  offerer  himself 
would  be  the  priest.  David,  in  asking  free-will  offerings 
for  the  temple,  imitated  the  conduct  of  Moses  in  reference 
to  the  tabernacle  (Exodus  25.  1-8).  6-8.  Tlicn  tlie  cUief  of 
tliefatlicrs— Or  heads  of  the  fathers  (ch.  24.  31;  27. 1).  princes 
of  file  triJjes— (ch.  27.  16-22).  tlic  rulers  of  tlie  king's 
■work  — Those  who  had  charge  of  the  royal  demesnes 
and  other  j^ossessions  (ch.  27.  25-31).  offered  willingly 
—Influenced  by  the  persuasive  address  and  example  of 
the  king,  they  acted  according  to  their  several  abilities, 
and  their  united  contributions  amounted  to  the  gross  sum 
— of  gold  5000  talents  and  10,000  drams;  and  of  silver,  10,000 
talents,  besides  brass  and  iron,  drivms— Rather,  darics. 
A  Persian  coin,  with  which  the  Jews  from  the  time  of 
the  captivity  became  familiar,  and  which  was  afterwards 
extensively  circulated  in  the  countries  of  Western  Asia. 
It  Is  estimated  as  equal  in  value  to  25s.  of  British  curren- 
cy. 7,  of  brass  elgUteen  thousand  talents,  and  oixe 
hundred  thousaiul  talents  of  iron — In  Scripture,  iron  is 
always  referred  to  as  an  article  of  comparatively  low 
value,  and  of  greater  abundance  and  cheaper  than  bronze. 
[Napier.]  8.  and  tJiey  witli  wliom  precious  stones 
were  found— Rather,  "  whatever  was  found  along  witli  it 
of  precious  stones  they  gave."  [Bertheau.]  These  gifts 
were  deposited  in  the  hands  of  Jehieli,  whose  family  were 
charged  with  the  treasures  of  the  house  of  the  Lord  (ch. 
26.21). 


10-2).      His    Tiiakicsoivixg.      10.    Wliereforc    Cavld 

blessed  tbc  Lord— This  beautiful  thanksgiving  prayer 
was  the  effusion  overfiowing  with  gratitude  and  delight 
at  seeing  the  warm  and  widespread  interest  tliat  was  now 
taken  in  forwarding  the  favourite  project  of  his  life.  Its 
piety  is  displayed  in  thq  fervour  of  devotional  feiding— in 
the  ascription  of  all  worldly  wealth  and  greatness  to  God 
as  the  giver,  in  tracing  the  general  readiness  in  contribut- 
ing to  the  influence  of  His  grace,  in  praying  for  tlie  con- 
tinuance of  this  happy  disposition  among  the  people,  and 
in  solemnly  and  earnestly  commending  the  young  king 
and  his  kingdom  to  the  care  and  blessing  of  God.  IG.  All 
tills  store  tliat  -^ve  liavc  prejiared- It  may  be  useful  to 
exhibit  a  tabular  view  of  the  treasure  laid  up,  and  con- 
tributions stated  by  the  historian  as  already  made  to- 
wards the  erection  of  the  proposed  temple.  Omitting  the 
brass  and  iron,  and  precious  stones,  which,  though  speci- 
fied partly  (v.  7),  is  represented  in  other  portions  as 
"without  Aveight"  (ch.  22.  3,  14),  we  shall  give  in  this 
table  only  the  amount  of  gold  and  silver;  and  taking  the 
talent  of  gold  as  worth  £.5475  (the  talent  being  125  lbs.  in 
weight),  llie  value  of  the  gold  will  be  about  7os.  per  oz. 
The  talent  of  silver  is  given  at  £342  3s,  9d.,  or  4s.  4id.  per 
oz.    The  total  amount  of  the  contributions  will  be  : 

Sum  accumulated,  and  in  the  public"^ gold,       £i)17,5lX),000 
treasury  (ch.  22.  41) J  silver,       342,187,500 

Contributed  by  David  from  his  prl-)gold,  16,425,000 

vate  resources /silver,  2,305,312 

Contributed  by  the  assembled  rulers  | ^^I'l'  ^^'■'!-?'^ 

(silver,  .->,421,h7o 

£939,929^87 

Though  it  has  been  the  common  practice  of  Eastern 
monarchs  to  hoard  vast  sums  for  the  accomplishment 
of  any  contemplated  project,  this  amount  so  far  exceeds 
not  only  every  Oriental  collection  on  record,  but  even 
the  bounds  of  probability,  that  it  is  very  generally 
allowed  that  either  there  is  a  corruption  of  the  text  in 
ch.  22.  14,  or  that  the  reckoning  of  the  historian  was 
by  the  Babylonian,  which  was  only  a  half,  or  the  Syrian, 
which  was  only  a  fifth  part,  of  the  Hebrew  talent. 
This  would  bring  the  Scripture  account  more  into  aecoril- 
ance  with  the  statements  of  Josephus,  as  well  as  within 
the  range  of  credibility.  20.  All  tli«  congregation -tvor- 
sliipiied  tlic  Lord,  and  tlic  king— Though  the  external 
attitude  might  be  the  same,  the  sentiments  of  which  it 
was  expressive  were  very  different  in  the  two  cases — of 
Divine  worship  in  the  one,  of  civil  homage  in  the  other. 
HI,  22.  tliey  sacrificed  .  .  ,  And  did  eat  and  drink — 
After  the  business  of  the  assembly  was  over,  tlie  people, 
under  the  exciting  influence  of  the  occasion,  slill  re- 
mained, and  next  day  engaged  in  the  performance  of 
solemn  rites,  and  afterwards  feasted  on  the  remainder  of 
the  sacrifices,  before  tUe  Lord — eitlicr  in  the  Immediate 
vicinity  of  the  ark,  or,  perhaps,  rather  in  a  religious  and 
devout  spirit,  as  partaking  of  a  sacrificial  meal,  made 
Solomon  .  .  .  king  tlie  second  time — In  reference  to 
the  first  time,  which  was  done  precipitately  on  Adonijah's 
conspiracy  (1  Kings  1.  3.5).  tliey  .  .  .  anointed  .  .  .  Za- 
dok— The  statement  implies  that  his  apjiointment  met 
the  popular  approval.  His  elevation  as  sole  high  priest 
was  on  the  disgrace  of  Ablathar,  one  of  Adonijah's  accom- 
plices. 23.  Solomon  sat  on  the  throne  of  the  Loitl— A:) 
king  of  Israel,  he  was  the  Lord's  vicegerent.  24.  sub- 
mitted themselves— //eft.,  put  their  hands  under  Solo- 
mon, according  to  the  custom  still  practised  In  the  East, 
of  putting  a  hand  under  the  king's  extended  hand,  and 
kissing  the  back  of  it  (2  Kings  10. 15). 

26-30.   His  Reign  AND  Deatu.  iie.  Thug  David  i-elgiicd 
—(Seel  Kings 2. 11.) 

2G5 


Tlie  Offering  of  Solomon  at  Gibeon. 


2  CHEONICLES  I,  II. 


His  Message  to  JIuram. 


THE 


SECOND  BOOK  OF  THE  CHRONICLES. 


CHAPTER   I. 

Ver.  1-6.  Solemn  Offering  of  Solomon  at  Gibeon. 
3.  Then  Solomon  spake  unto  all  Israel— viz.,  the  heads, 
or  leading  officers,  that  are  afterwards  specified,  were 
summoned  to  attend  their  sovereign  in  a  solemn  religious 
procession.  The  date  of  this  occurrence  was  the  second 
year  of  Solomon's  reign,  and  the  high  place  at  Gibeon  was 
chosen  for  the  performance  of  the  sacred  rites,  from  the 
tabernacle  and  all  the  ancient  furniture  connected  with 
the  national  worship  being  deposited  there.  Zadok  was 
the  officiating  high  priest  (1  Chronicles  16.  39).  It  is  true 
that  the  ark  had  been  removed,  and  placed  in  a  new  tent 
which  David  had  made  for  it  at  Jerusalem.  But  the 
brazen  altar,  "before  the  tabernacle  of  the  Lord,"  on 
which  the  burnt  oflferings  were  appointed  by  the  law  to 
be  made,  was  at  Gibeon ;  and  although  David  had  been 
led  by  extraordinary  events  and  tokens  of  the  Divine 
presence  to  sacrifice  on  the  threshing-floor  of  Araunah, 
Solomon  considered  it  his  duty  to  present  his  oflerings  on 
the  legally  appointed  spot  "  before  the  tabernacle,"  and  on 
the  time-honoured  altar  prepared  by  the  skill  of  Bezaleel 
in  the  wilderness  (Exodus  38. 1).  6.  offered  a  thousand 
Iturnt  offerings— This  holocaust  he  offered,  of  course,  by 
the  hands  of  the  priests.  The  magnitude  of  the  oblation 
became  the  rank  of  the  offerer  on  this  occasion  of  national 
solemnity. 

7-13.  His  Choice  of  "Wisdom  is  Blessed  by  God.  7. 
In  tliat  night  did  God  appear  unto  Solomon — (see  on  1 
Kings  3.  5). 

14-17.  His  Strength  and  Wealth.  14.  Solomon 
gathered  chariots  and  horsemen — His  passion  for  horses 
was  greater  than  that  of  any  Israelitish  monarch  before 
or  after  him.  His  stud  comprised  1400  chariots  and  12,000 
horses.  This  was  a  prohibited  indulgence,  whether  as  an 
instrument  of  luxury  or  power.  But  it  was  not  merely 
for  his  own  use  that  he  imported  the  horses  of  Egypt.  The 
Immense  equestrian  establishment  he  erected  was  not  for 
show  merely,  but  also  for  profit.  The  Egyptian  breed  of 
horses  was  highly  valued ;  and  being  as  fine  as  Arabians, 
but  larger  and  more  powerful,  they  were  well  fitted  for 
being  yoked  in  chariots.  These  were  light,  but  compact 
and  solid  vehicles,  without  springs.  From  the  price 
stated  (v.  17)  as  given  for  a  chariot  and  a  horse,  it  appears 
that  the  chariot  cost  four  times  the  value  of  a  horse.  A 
horse  brought  150  shekels,  which,  estimating  the  sliekels 
at  2s.  3d.  or  2s.  6d.,  amount  to  £17  2s.  or  £18  15s.,  while  a 
chariot  brought  600  shekels,  equal  to  £68  9s.  or  £75;  and  as 
an  Egyptian  chariot  was  usually  drawn  by  two  horses,  a 
chariot  and  pair  would  cost  £112  sterling.  As  the  Syrians, 
who  were  fond  of  the  Egyptian  breed  of  horses,  could  im- 
port them  into  their  own  country  only  through  Judea, 
Solomon  early  perceived  the  commercial  advantages  to 
be  derived  from  this  trade,  and  established  a  monopoly. 
His  factors  or  agents  purchased  them  in  the  markets  or 
fairs  of  Egypt,  and  brought  them  to  the  "chariot  cities  " 
—the  depots  and  stables  he  had  erected  on  the  frontiers  of 
his  kingdom,  such  as  Beth-marcaboth,  "the  house  of 
chariots,"  and  Hazor-susah,  "the  village  of  horses" 
(Joshua  19.  5 ;  1  Kings  10.  28).  17.  brought  .  .  .  for  all 
the  kings  of  the  Hittites— A  branch  of  this  powerful 
tribe,  when  expelled  from  Palestine,  had  settled  north  of 
Lebanon,  where  they  acquired  large  possessions  contig- 
uous to  the  Sj'rians. 

CHAPTER   II. 

Ver.  1,  2,     Solomon's  Laboureks  for  Building  the 
Temple.    1.  Solomon  detemtined  to  build- The  temple 
la  the  grand  subject  of  this  narrative,  while  the  palace— 
266 


here  and  in  other  parts  of  this  book — is  only  incidentally 
noticed.  The  duty  of  building  the  temple  was  reserved 
for  Solomon  before  his  birth.  As  soon  as  he  became  king 
he  addressed  himself  to  the  wo^k,  and  the  historian,  in 
proceeding  to  give  an  account  of  the  edifice,  begins  with 
relating  the  preliminary  arrangements. 

3-10.  His  Message  to  Huram  for  Skilful  Artifi- 
cers. 3.  Solomon  sent  to  Huram— The  correspondence 
was  probably  conducted  on  both  sides  in  writing  (v.  11; 
see  also  on  1  Kings  5.  8).  As  thou  didst  deal  -tvith  David 
my  father— This  would  seem  decisive  of  the  question 
whether  the  Huram  then  reigning  in  Tyre  was  David's 
friend  (see  on  1  Kings  5.  1-6).  In  opening  the  business, 
Solomon  grounded  his  request  for  Tyrian  aid  on  two  rea- 
sons:—1.  The  temple  he  proposed  to  build  must  be  a  solid 
and  permanent  building,  because  the  worship  was  to  be 
continued  in  perpetuity,  and  therefore  the  building  ma- 
terials required  to  be  of  the  most  durable  quality.  2.  It 
must  be  a  magnificent  structure,  because  it  was  to  be  ded- 
icated to  the  God  who  was  greater  than  all  gods ;  and, 
therefore,  as  it  might  seem  a  presumptuous  idea  to  erect 
an  edifice  for  a  Being  "  whom  the  heaven  and  the  heaven 
of  heavens  do  not  contain,"  it  was  explained  that  Solo- 
mon's object  was  not  to  build  an  house  for  Him  to  dwell 
in,  but  a  temple  in  which  His  worshippers  might  oflFer 
sacrifices  to  His  honour.  No  language  could  be  more  hum- 
ble and  appropriate  than  this.  The  pious  strain  of  senti- 
ment was  such  as  became  a  king  of  Israel.  7.  send  me 
no'w,  therefore,  a  man  cunning  to  ivork — Masons  and 
carpenters  were  not  asked  for;  those  whom  David  had 
obtained  (1  Chronicles  14. 1)  were,  probably,  still  remain- 
ing in  Jerusalem,  and  had  instructed  others.  But  he  re- 
quired a  master  of  works;  a  person  capable,  like  Bezaleel 
(Exodus  35.  31),  of  superintending  and  directing  every  de- 
partment; for,  as  the  division  of  labour  was  at  that  time 
little  known  or  observed,  an  overseer  had  to  be  possessed 
of  very  versatile  talents  and  experience.  The  things  speci- 
fied in  which  he  was  to  be  skilled,  relate  not  to  the  build- 
ing, but  the  furniture  of  the  temple.  Iron,  which  could 
not  be  obtained  in  the  wilderness  when  the  tabernacle 
was  built,  was  now,  through  intercourse  with  the  coast, 
plentiful,  and  much  used.  The  cloths  intended  for  cur- 
tains were,  from  the  crimson  or  scarlet-red  and  hyacinth 
colours  named,  evidently,  those  stuffs,  for  the  manufac- 
ture and  dyeing  of  which  the  Tyrians  were  so  famous. 
"The  graving,"  probably.  Including  embroidery  of  figures 
like  cherubims  in  needlework,  as  well  as  wood  carving 
of  pomegranates  and  other  ornaments.  8.  Send  me  .  .  . 
cedar  trees,  &c.— The  cedar  and  cypress  were  valued  as 
being  both  rare  and  durable ;  the  algum  or  alniug  trees 
(likewise  a  foreign  wood),  though  not  got  on  Lebanon,  is 
mentioned  as  being  procured  through  Huram  (see  on  1 
Kings  10.  11).  10.  Behold,  I  will  give  thy  servants 
beaten  wheat— Wheat,  stripped  of  the  husk,  boiled,  and 
saturated  with  butter,  forms  a  frequent  meal  with  the  la- 
bouring people  in  the  East  (cf.  1  Kings  5. 11).  There  is  n(» 
discrepancy  between  that  passage  and  this.  The  yearly 
supplies  of  wine  and  oil,  mentioned  in  the  former,  were 
intended  for  Huram's  court  in  return  for  the  cedars  sent 
him;  while  the  articles  of  meat  and  drink  specified  here 
were  for  the  workmen  on  Lebanon. 

11-18.  Huram's  Kind  Answer.  11.  Because  the  Liord 
hatli  loved  his  people,  &c. — This  pious  language  creates 
a  presumption  that  Huram  might  have  attained  some 
knowledge  of  the  true  religion  from  his  long  familiar 
intercovirse  with  David.  But  the  presumption,  however 
pleasing,  may  be  delusive  (see  on  1  Kings  5.  7-12).  13, 14. 
I  have  sent  a  cunning  man — (see  on  1  Kings  7.  13-51). 
17, 18.  Solomon  numbered  all  tine  strangers,  &c. — (se« 
on  1  Kings  5. 13, 18). 


Place  of  Building  the  Temple. 


2  CHRONICLES   III,  IV.        lis  Dimensions,  Altar,  Molten  Sea,  etc. 


CHAPTER    III. 

Ver.  1,  2.    Place  and  Time  of  Building  the  Temple. 
1.  mount    Moi'iali,   wliere    tlie    Lord    appeared   unto 

Oavid— Tliese  words  seem  to  intimate  that  tlie  region 
wlicre  the  temple  was  built  was  prcviov^ly  known  by  the 
name  of  Moriah  (Genesis  22. 2),  and  do  not  afford  sufficient 
evidence  lor  affirming,  as  lias  lately  been  done  [Stanley], 
that  the  name  was  first  given  to  tlie  mount,  in.  consequence 
of  the  vision  seen  by  David.  Mount  Moriah  was  one 
summit  of  a  range  of  hills  which  went  under  the  general 
name  of  Zion.  The  platform  of  the  temple  is  now,  and 
has  long  been,  occupied  by  the  haram,  or  sacred  enclosure, 
within  which  stand  the  three  mosques  of  Omar  (the 
smallest),  of  El  Aksa,  which  in  early  times  was  a  Chris- 
tian church,  and  of  Kubbet  el  Sakhara,  "The  dome  of 
the  rock,"  so  called  from  a  huge  block  of  limestone  rock 
in  the  centre  of  the  floor,  which,  it  is  supposed,  formed 
the  elevated  threshing-floor  of  Araunah,  and  on  wliicli 
the  great  brazen  altar  stood.  Tlie  site  of  the  temple,  tlien, 
is  so  far  established,  for  an  almost  universal  belief  is  en- 
tertained in  the  authenticity  of  the  tradition  regarding 
the  rock  El  Sakhara,  and  it  has  also  been  conclusively 
proved  that  the  area  of  the  temple  was  identical  on  its 
western,  eastern,  and  southern  sides,  with  the  present 
enclosure  of  the  haram.  [Robinson.]  "That  the  temple 
was  situated  somewhere  within  the  oblong  enclosure  on 
Mount  Moriah,  all  topographers  are  agreed,  altliough 
there  is  not  the  slightest  vestige  of  the  sacred  fane  now 
remaining;  and  the  greatest  diversity  of  sentiment  pre- 
vails as  to  its  exact  position  within  that  large  area, 
whether  in  the  centre  of  the  haram,  or  in  its  south-west 
corner.  [Barclay.]  Moreover,  the  full  extent  of  the 
temple  area  is  a  problem  that  remains  to  be  solved,  for 
the  platform  of  Mount  Moriah  being  too  narrow  for  the 
extensive  buildings  and  courts  attached  to  the  sacred 
edifice,  Solomon  resorted  to  artificial  means  of  enlarging 
and  levelling  it,  by  erecting  vaults,  which,  as  Josephus 
states,  rested  on  immense  earthen  mounds  raised  from  the 
slope  of  the  hill.  It  should  be  borne  in  mind  at  tlie  out- 
set, that  the  grandeur  of  the  temple  did  not  consist  in  its 
colossal  structure,  so  much  as  in  its  internal  splendour, 
and  the  vast  courts  and  buildings  attached  to  it.  It  was 
not  intended  for  the  reception  of  a  worsliipping  assembly, 
for  the  people  always  stood  in  the  outer  courts  of  the 
sanctuary. 

3-7.  JIeasures  and  Ornaments  of  the  House.  3. 
these  are  tUe  things  'wherein  Solomon  wan  instiiicted 
for  the  huildiug^  of  the  liouse  of  God— Ijy  tlie  written 
plan  and  specifications  given  him  by  his  fatlier.  The 
measurements  are  reckoned  by  cubits,  "after  the  first 
measure,"  i.  e.,  the  old  Mosaic  standard.  But  there  is  great 
difference  of  opinion  about  this,  some  making  the  cubit 
eighteen,  others  twenty-one  inches.  The  temple,  which 
embodied  in  more  solid  and  durable  materials  theground- 
form  of  tlie  tabernacle,  only  being  twice  as  large,  was  a 
rectangular  building,  sevent.v  cubits  long  from  east  to 
west,  and  twenty  cubits  wide  from  north  to  soutli.  4:.  tlie 
porch— The  breadth  of  the  house,  whose  length  ran  from 
cast  to  west,  is  here  given  as  the  measure  of  the  length  of 
the  piazza.  The  portico  would  thus  be  from  thirty  to 
tliirty-five  feet  long,  and  from  fifteen  to  seventeen  and  a 
half  feet  broad,  tlic  height  -was  an  hundred  and  twenty 
cubits— This,  taking  the  cubit  at  eighteen  inclies,  would 
be  180  feet;  at  twenty -one  inches,  210  feet;  so  tliat  the  porch 
would  rise  in  tlie  form  of  a  tower,  or  two  pyramidal 
towers,  wliose  united  heiglit  was  120  cubits,  and  each  of 
them  about  90  or  105  feet  higli.  [.Stieglitz.]  This  porch 
would  thus  be  like  the  propylanini  or  gateway  of  tlie 
palace  of  Khorsabad  [Lay'ard],  or  at  the  temple  of  Edfou. 
5.  the  greater  house— t.  e.,  the  holy  places,  the  front  or 
outer  chamber  (see  on  1  Kings  6.  17).  0.  lie  garnished  the 
house  with  precious  ston«>s  for  beauty  —  Kett(M-,  He 
paved  the  house  with  precious  and  beautiful  marble. 
[KiTTO.]  It  may  be,  after  all,  tliat  these  were  stones  with 
veins  of  different  colours  for  decorating  tlie  walls.  Tliis 
was  an  ancient  and  thorouglily  Oriental  kind  of  embol- 
iliiliment.     There  was  an  under  pavement  of  marble, 


which  was  covered  with  planks  of  flr.  The  whole  interior 
was  lined  with  boards,  richly  decorated  with  carved  work, 
clusters  of  foliage  and  flowers,  among  which  the  pome- 
granate and  lotus,  or  water-lily,  were  conspicuous;  and 
overlaid,  excepting  the  floor,  with  gold,  either  by  gilding 
or  ill  plates  (1  Kings  6). 

8-13.  Dimensions,  &c.,  of  the  Most  Holy  House.  8. 
tlie  most  lioly  liouse— It  was  a  perfect  cube  (cf.  1  Kings  U. 
20).  overlaid  it -with  .  .  .  gold,  amounting  to  six  hun- 
dred talents- at  £4  per.  oz.,  equal  to  £3,tiOO,00U.  10-13.  two 
cherubim — These  figures  in  the  tabernacle  were  of  pure 
gold  (Exodus  25.),  and  oversliadowed  the  mercy-seat.  Tlie 
two  placed  in  the  temple  were  made  of  olive  wood,  over- 
laid witli  gold.  They  were  of  colossal  size,  like  the  As- 
syrian sculptures;  for  each,  with  expanded  wings,  covered 
a  space  of  ten  cubits  in  height  and  length — two  wings 
touclied  eacli  other,  wliile  the  other  two  reached  the  oppo- 
site walls;  their  faces  were  inward,  i.  e.,  towards  the  most 
holy  house,  conformably  to  their  use,  which  was  to  veil 
tlie  ark. 

14-17.  Veil  and  Pillars  (see  on  1  Kings  6.  21).  The 
united  height  is  here  given;  and  though  the  exact  di- 
mensions would  be  thirty-six  cubits,  each  column  was 
only  seventeen  cubits  and  a  half,  a  half  cubit  being  taken 
up  by  the' capital  or  the  base.  They  were  probably  de- 
scribed as  they  were  lying  togetlier  in  the  mould  before 
they  were  set  up.  [Poole.]  They  would  be  from  eigliteen 
to  twenty-one  feet  in  circumference,  and  stand  forty  feet 
in  heiglit.  These  pillars,  or  obelisks,  as  some  call  them, 
were  highly  ornamented,  and  formed  an  entrance  lu 
keeping  with  the  splendid  interior  of  the  temple. 

CHAPTER    IV. 

Ver.  1.    Altar  of  Brass.    1.  lie  made  an  altar  of  brass 

—Steps  must  have  been  necessary  for  ascending  so  ele- 
vated an  altar,  but  the  use  of  these  could  be  no  longer  for- 
bidden (Exodus  20.  26)  after  the  introduction  of  an  ofhc'al 
costume  for  the  priests  (Exodus  28. 42).  It  measured  thirty- 
five  feet  by  tliirty-five,  and  in  height  seventeen  and  a  half 
feet.  Tlie  thickness  of  the  metal  used  for  this  altar  is  no- 
where given;  but  supposing  it  to  have  been  three  inches, 
the  whole  weight  of  the  metal  would  not  be  under  two 
hundred  tons.    [Napier.] 

2-5.  Molten  Sea.  !3.  lie  made  a  molten  sea — (see  on 
1  Kings  7. 23-26),  as  in  that  passage  "knops"  occur  instead 
of  "  oxen ;"  it  is  generally  supposed  that  the  rows  of  orna- 
mental knops  were  in  the  form  of  ox  heads.  3.  Two 
rows  of  oxen  were  cast,  when  it  was  cast — Tlie  moan- 
ing of  which  is,  that  the  circular  basin  and  the  brazen 
oxen  which  supported  it  were  all  of  one  piece,  being  cast 
in  one  and  the  same  mould.  There  is  a  difference  in  tlie 
accounts  given  of  the  capacity  of  this  basin,  for  while  in 
I  Kings  7.  26  it  is  said  that  two  thousand  batlis  of  water 
could  be  contained  in  it,  in  this  passage  no  less  than  throe 
thousand  are  stated.  It  has  been  suggested  that  tliere  is 
here  a  statement  not  merely  of  tlie  quantity  of  water 
which  the  basin  held,  but  tliat  also  wliieh  was  necessary 
to  work  it,  to  keep  it  flowing  as  a  fountain;  that  which 
was  required  to  fill  both  it  and  its  accompaniments.  In 
support  of  tills  view,  it  maybe  remarked  that  different 
words  are  employed:  the  one  in  1  Kings  7.26  rondorod 
contained;  the  two  here  rendered,  received  and  held.  Tliore 
was  a  difference  between  receiving  and  holding.  When  tlie 
basin  played  as  a  fountain, and  all  its  partswere  filled  for 
that  purpose,  tlie  latter,  together  with  the  sea  itself,  ?•<■- 
ceived  3000  baths;  but  tlie  sea  exclusively  ?ipW  only  2(H)0 
batlis,  when  its  contents  were  restricted  tothoseof  tlieclr- 
ciilar  basin.  It  received  and  held  3000  baths.  [C'aljiet'3 
Fragment.] 

6-18.  The  Ten  Layers,  Candlesticks,  and  Tables. 
G.  ten  lavers— <see  on  1  Kings  7.  27-39),  The  lavcr  of  tlio 
tabernacle  had  probably  been  destroyed.  Tlie  ton  new 
Olios  wore  placed  between  the  porch  and  the  altar,  and 
while  the  molten  sea  was  for  the  priests  to  cleanse  their 
hands  and  feet,  these  were  Intended  for  washing  the  sacri- 
fices. 7.  ten  candlesticks — (see  on  1  Kings 7. 49).  The  In- 
creased number  was  not  only  lu  conformity  with  tho 

267 


The  Bringing  up  of  the  Ark. 


2  CHRONICLES  V,  VI. 


Solomon's  Dedicatory  Prayer. 


characteristic  splendour  of  the  edifice,  but  to  be  a  stand- 
ing emblem  to  the  Hebrews,  that  the  growing  light  of  the 
word  was  necessary  to  counteract  the  growing  darkness 
in  the  world.  [Lightfoot.]  11.  Hurain  made — (see  on 
1  Kings  7. 40-45). 

CHAPTER   V. 

Ver.  1.  The  Dedicated  Treasures.  1.  Solomon 
brought  111  all  tliliigg  tliat  David  Ills  faUier  Iiad  dedi- 
cated—The immense  sums  and  the  store  of  valuable  arti- 
cles which  his  father  and  other  genei-als  had  reserved  and 
appropriated  for  the  temple  (1  Chronicles  22. 14;  26. 26). 

2-13.  Bringing  Up  of  the  Ark  of  the  Covenant.  3, 
3.  Then  Solomon  assembled  ...  in  the  feast  -which 
was  In  the  seventh  month — The  feast  of  tlie  dedication 
of  the  temple  was  on  the  eighth  day  of  that  month.  This 
is  related,  word  for  word,  the  same  as  in  1  Kings  8. 1-10.  9. 
there  it  is  unto  this  day — i.  e.,  at  tlie  time  when  tliis  his- 
tory was  composed;  for  after  the  Babylonish  captivity 
there  is  no  trace  of  either  ark  or  staves.  11.  all  the  priests 
that  were  present  .  .  .  did  not  then  tvait  by  course — 
The  rotation  system  of  weekly  service  introduced  by  David 
was  intended  for  tlie  ordinary  duties  of  the  priesthood; 
on  extraordinary  occasions,  or  Avhen  more  tlian  wonted 
solemnity  attached  to  them,  the  priests  attended  in  a 
body.  1!3.  tliclicvltes  >vhich  were  the  singers — On  great 
and  solemn  occasions,  such  as  this,  a  full  choir  was  re- 
quired, and  their  station  was  taken  witla  scrupulous  re- 
gard to  tlieir  official  parts;  the  family  of  Heman  occupied 
the  central  place,  the  family  of  Asaph  stood  on  his  riglit, 
and  that  of  Jeduthun  on  his  left;  the  place  allotted  to  tlie 
vocal  department  being  a  space  between  the  court  of 
Israel  and  the  altar  in  tlie  east  end  of  the  priests'  court. 
with  them  an  hundred  and  twenty  priests  sounding 
w^ith  trumpets— The  trumpet  was  always  used  by  the 
priests,  and  in  the  Divine  service  it  was  specially  em- 
ployed ill  calling  the  people  together  during  the  holy 
solemnities,  and  in  drawing  attention  to  new  and  succes- 
sive parts  of  the  ritual.  The  number  of  trumpets  used  in 
tlie  Divine  service  could  not  be  less  than  two  (Numbers  10. 
2),  and  their  greatest  number  never  exceeded  the  prece- 
dent set  at  the  dedication  of  the  temple.  The  station 
where  the  priests  were  sounding  with  trumpets  was  apart 
from  that  of  tlie  other  musicians;  for  wliilo  the  Levite 
singers  occupied  an  orchestra  east  of  the  altar,  the  priests 
stood  at  tlie  marble  table  on  the  south-west  of  the  altar. 
There  both  of  them  stood  with  their  faces  to  the  altar. 
The  manner  of  blowing  tlie  trumpets  was,  first,  by  a  long 
plain  blast,  then  by  one  with  breakings  and  quaverings, 
and  then  by  a  long  plain  blast  again.  [Brown's  Jewish 
Antiquities.]  13.  the  Iiouse  ^vas  filled  ^vitli  a  cloud— 
(see  on  1  Kings  8. 10, 11). 

CHAPTER    VI. 

Ver.  1-41.  Solomon  Blesses  the  People  and  Praises 
God.  1.  Theliord  hath  said  that  he  would  dwell  in 
thicltdarltness- Tliis  introduction  to  Solomon's  address 
was  evidently  suggested  by  the  remarkable  incident  re- 
corded at  the  close  of  the  last  chapter;  the  plienomenou 
of  a  densely  opaque  and  uniformly  shaped  cloud,  descend- 
ing in  a  slow  and  majestic  manner,  and  filling  the  whole 
area  of  the  temple.  He  regarded  it  himself,  and  directed 
the  people  also  to  regard  it,  as  an  undoubted  sign  and  wel- 
come pledge  of  the  Divine  presence  and  acceptance  of  the 
building  reared  to  His  honour  and  worship.  He  referred 
not  to  any  particular  declaration  of  God,  but  to  the  cloud 
having  been  all  along  in  the  national  history  of  Israel  the 
recognized  symbol  of  the  Divine  presence  (Exodus  16. 10; 
24. 16;  40.34;  Numbers  9. 15;  1  Kings  8. 10, 11).  13.  Solomon 
had  mode  a  brazen  scaffold— A  sort  of  platform  ;  but  the 
Hebrew  term  rendered  scaffold,  being  the  same  as  that 
used  to  designate  the  basin,  suggests  the  idea  that  this 
throne  might  bear  some  resemblance,  in  form  or  struc- 
ture, to  those  lavers  in  the  temple,  being  a  sort  of  round 
and  elevated  pulpit,  placed  in  the  middle  of  the  court, 
and  in  front  of  the  altar  of  burnt  oflering.  upon  it  he 
■tood,  and  kneeled  down  upon  his  Isnees— After  as- 

268 


cendlng  the  brazen  scaflbld,  he  assumed  those  two  atti- 
tudes in  succession,  and  with  different  objects  in  view. 
He  stood  while  he  addressed  and  blessed  the  surrounding 
multitude  (v.  3-11) ;  afterwards  he  knelt  down  and  stretched 
out  his  hands  towards  heaven,  with  his  face  probably 
turned  towards  the  altar,  while  he  gave  utterance  to  the 
beautiful  and  impressive  prayer  whicli  is  recoided  in  the 
remainder  of  this  chapter.  It  is  deserving  of  notice  tliat 
there  was  no  seat  in  this  pulpitr— for  the  king  either  stood 
or  knelt  all  the  time  he  was  in  it.  It  is  not  improbable 
that  it  was  surmounted  by  a  canopy,  or  covered  by  a  veil, 
to  screen  the  royal  speaker  from  the  rays  of  the  sun.  18- 
21.  how  much  less  this  house  wliich  I  have  built  I 
Have  respect  tlierefore  to  the  prayer  of  thy  sei-^'ant — 
No  person  who  entertains  just  and  exalted  views  of  the 
spiritual  nature  of  the  Divine  Being  will  suppose  that  he 
can  raise  a  temple  for  the  habitation  of  Deity,  as  a  man 
builds  a  house  for  himself.  Nearly  as  improper  and  inad- 
missible is  the  idea  that  a  temple  can  contribute  to  en- 
hance the  glory  of  God,  as  a  monument  may  be  raised  In 
honour  of  a  great  man.  Solomon  described  the  true  and 
proper  use  of  the  temple,  wlien  he  entreated  that  tlie  Lord 
"would  hearken  unto  the  supplications  of  His  servant 
and  His  people  Israel,  which  they  should  make  towards 
this  place."  In  short,  the  grand  purpose  for  whicli  the 
temple  was  erected  was  pi-ecisely  the  same  as  that  con- 
templated by  churches — to  afford  the  opportunity  and 
means  of  public  and  social  worship,  according  to  the 
ritual  of  the  Mosaic  dispensation  — to  supplicate  tlie 
Divine  mercy  and  favour — to  render  thanks  for  past 
instances  of  goodness,  and  offer  petitions  for  future 
blessings  (see  on  1  Kings  8.  22-61).  This  religious  design 
of  the  temple— the  one  temple  in  the  world— is  in  fact  its 
stand-point  of  absorbing  interest.  33.  If  a  man  sin 
against  liis  neighbour,  and  an  oath  be  laid  upon 
him  to  make  him  swear,  and  tlie  oath  come  before 
tliine  altar  in  this  house,  &c. — In  cases  where  the  tes- 
timony of  witnesses  could  not  be  obtained,  and  there  was 
no  way  of  settling  a  difference  or  dispute  between  two 
people  but  by  accepting  the  oath  of  the  accused,  the 
practice  had  gradually  crept  in,  and  had  acquired  the 
force  of  consuetudinary  law,  for  the  party  to  be  brought 
before  the  altar,  where  his  oatli  M'as  taken  with  all  due 
solemnity,  together  witli  tlie  imprecation  of  a  curse  to 
fall  upon  himself  if  his  disavowal  should  be  found  un- 
true. There  is  an  allusion  to  sucli  a  practice  in  tliis  pas- 
sage. 38.  If  they  return  to  tliee  ...  in  the  laii^d  of 
tlieir  captivity  .  .  .  and  pray  to^vard  their  land  ^vhich 
thou  gavest  unto  their  fatliers— Tliese  words  gave  rise 
to  the  favourile  usage  of  the  ancient  as  well  as  modern 
Jews,  of  turning  in  prayer  toAvard  Jerusalem,  in  what- 
ever quarter  of  tlie  world  they  might  be,  and  of  directing 
their  faces  toward  the  temple  when  in  Jerusalem  itself, 
or  any  part  of  the  holy  land  (1  Kings  8.  44).  4:1.  arise,  O 
Lord  God,  into  tliy  resting-place— These  words  are  not 
found  in  the  record  of  this  prayer  in  the  First  Book  of 
Kings;  but  they  occur  in  tlie  132d  Psalm,  which  is  gener- 
ally believed  to  have  been  composed  by  David,  or  rather 
by  Solomon,  in  reference  to  this  occasion.  "Arise"  is  a 
very  suitable  expression  to  be  used  wlien  the  ark  was  to 
be  removed  from  the  tabernacle  in  Zion  to  the  temple  on 
Mount  Moriah.  into  thy  resting-place— Tlie  temple  so 
called  (Isaiali  CO.  1),  because  it  was  a  fixed  and  permanent 
mansion  (Psalm  132. 14).  the  ark  of  tli'y  strength— The 
abode  by  which  thy  glorious  presence  is  sj'inbolized,  and 
whence  thou  dost  issue  thine  authoritative  oracles,  and 
manifest  thy  power  on  behalf  of  thy  people  wlien  they 
desire  and  need  it.  It  might  well  be  designated  the  ark 
of  God's  strength,  because  it  was  through  means  of  it  the 
mighty  miracles  were  wrought,  and  the  brilliant  victo- 
ries were  won,  that  distinguish  the  early  annals  of  the 
Hebrew  nation.  The  siglit  of  it  inspired  the  greatest 
animation  into  the  breasts  of  His  people,  while  it  dif- 
fused terror  and  dismay  through  the  ranks  of  their  ene- 
mies (cf.  Psalm  78.  61).  let  thy  priests  be  clothed  with 
salvation— Or  with  righteousness  (Psalm  132.  9),  i.e.,  be 
equipped  not  only  with  the  pure  white  linen  garments 
thou  hast  appointed  for  their  robe  of  office,  but  also 


Solomon's  Sacrifices. 


2  CHRONICLES  YII,  VIII. 


J'he  Cities  JBuilt  hij  Inm. 


adorned  with  the  moral  beauties  of  true  holiness,  that 
their  person  and  services  may  be  accepted,  botli  for 
themselves  and  all  the  people.  Tlius  they  would  be 
"clothed  with  salvation,"  for  tliat  is  tlie  eflect  and  con- 
sequence of  a  sanctified  character,  43.  turn  not  n-»vay 
tlie  facfi  of  tlilne  anointed— i.  e.,  of  mie,  wlio  by  thy 
promise  and  appointment  have  been  installed  as  liing 
and  ruler  of  Israel.  The  words  are  equivalent  in  mean- 
ing t»  this:  Do  not  reject  my  preseut  petitions;  do  not 
send  me  from  thy  throne  of  grace  dejected  in  counte- 
nance and  disappointed  in  heart,  rcmenibfr  tlie  mer- 
cies of  David  lliy  servant — i.  e.,  tlie  mercies  promised  to 
David,  and  in  consideration  of  that  promise  hear  and 
answer  my  prayer  (cf.  Psalm  132. 10). 

CHAPTER    VII. 

Ver.  1-3.  God  Gives  Testimony  to  Solomon's  Prayer  ; 
The  People  Worshir.  1.  tlie  Are  came  down  from 
lieaveu  and  consumed  tlie  liui-nt  offering — Every  act 
of  worship  was  accompanied  by  a  sacrifice.  The  preter- 
natural stream  of  fire  kindled  the  mass  of  flesh,  and  was 
a  token  of  the  Divine  acceptance  of  Solomon's  prayer 
(see  on  Leviticus  9.  24;  I  Kings  18.  38).  tlie  glory  of  tlic 
I<ord  tilled  the  house — i.  e.,  the  cloud,  which  was  the 
symbol  of  God's  presence  and  majesty,  filled  the  interior 
of  the  temple  (Exodus  40.  85).  3.  tlie  priests  oould  not 
enter — Both  from  awe  of  the  miraculous  fire  that  was 
burning  on  the  altar,  and  from  the  dense  cloud  that  en- 
veloped the  sanctuary,  they  were  unable  for  some  time 
to  perform  their  usual  functions  (see  on  1  Kings  8.  10, 11). 
But  afterwards,  their  courage  and  confidence  being  re- 
vived, they  approached  the  altar,  and  busied  themselves 
in  the  ofl'ering  of  an  immense  number  of  sacrifices.  3. 
all  the  children  of  Israel  .  .  .  l>o>ved  themselves  with 
their  faces  to  tlie  ground  upon  the  pavement — This 
form  of  prostration,  viz.,  that  of  lying  on  one's  knees 
with  the  forehead  touching  the  earth,  is  the  manner  in 
which  the  Hebrews,  and  Orientals  in  general,  express  the 
most  profound  sentiments  of  reverence  and  humility. 
The  courts  of  the  temple  were  densely  crowded  on  the 
occasion,  and  the  immense  multitude  threw  themselves 
on  the  ground.  What  led  the  Israelites  suddenly  to 
ftssunve  that  prostrate  attitude  on  the  occasion  referred 
to,  was  the  spectacle  of  the  syml)olical  cloud  slowly  and 
majestically  descending  upon  the  temple,  and  then  en- 
tering it. 

4-11.  Solomon's  Sacrifices.  4.  Then  the  king  and 
all  tlie  people  offered  sacrifices — Whethertheindividual 
worshippers  slaughtered  their  own  cattle,  or  a  certain 
portion  of  the  vast  number  of  the  Levitical  order  in 
attendance  performed  that  work,  as  they  sometimes  did, 
in  either  case  the  oQ'erings  were  made  through  the  priests, 
who  presented  the  blood  and  the  lat  upon  the  altar  (see 
on  1  Kings  8.  02-64).  5.  So  the  king  and  all  the  people 
dedicated  the  house  of  God — The  ceremonial  of  dedica- 
tion consisted  principally  in  the  introduction  of  the  ark 
into  the  temple,  and  in  the  sacrificial  offerings  that  were 
made  on  a  scale  of  magnitude  suitable  to  the  extraordi- 
nary occasion.  All  present,  the  king,  the  people,  and  the 
priests,  took  part  according  to  their  respective  stations 
in  the  performance  of  the  solemn  service.  The  duty,  of 
course,  devolved  chiefly  on  the  latter,  and  hence  in  pro- 
ceeding to  describe  their  several  departments  of  work, 
the  historian  says,  generally,  "  the  priests  waited  on  their 
offlces;"  while  great  numbers  would  be  occupied  with  the 
preparation  and  oflferlng  of  the  victims,  others  sounded 
with  their  trumpets,  and  the  different  bands  of  the  Le- 
vites  praised  the  Lord  with  vocal  and  instrumental 
music,  by  the  136th  Psalm,  tlie  oft-recurring  chorus  of 
which  Is,  "for  His  mercy  endureth  for  ever."  7.  Solo- 
mon halloived  the  middle  of  the  court— On  this  extra- 
ordinary occasion,  when  a  larger  number  of  animals  were 
offered  than  one  altar  and  the  usual  place  of  rings  to 
which  the  animals  were  bound  would  admit  of,  the  whole 
space  was  taken  in  that  was  between  the  place  of  rings 
nnd  the  west  end  of  the  court  to  be  used  as  a  temporary 
place  for  additional  altars,  on  that  part  of  the  spacious 


court  holocausts  were  burning  all  round.  8.  Solomon 
kept  the  feast  seven  days- The  time  chosen  for  the  dedi- 
cation of  the  temple  was  immediately  previous  to  the 
feast  of  tabernacles  (see  on  1  Kings  8. 1-12).  That  season, 
which  came  after  the  harvest,  coiTesponding  to  our  Sep- 
tember and  October,  lasted  seven  days,  and  during  so 
prolonged  a  festival  there  was  time  attbrded  for  the  offer- 
ing of  the  immense  sacrifices  enumerated.  A  large  pro- 
portion of  tliese  were  peace  ofl'orings,  which  afforded  to 
the  people  the  means  of  festive  enjoyment,  all  Israel .  .  . 
from  the  entering  in  of  Hamath — i.  e.,  the  defile  at 
Lebanon,  unto  tlic  river  of  Egypt— i.  e.,  Rhinocorura, 
now  El-Arish,  the  soutli  boundary  of  Palestine.  10.  on 
the  tlirce  and  twentieth  day  of  the  seventh  month — 
This  was  tlie  last  day  of  the  feast  of  tabernacles. 

12-22.  God  Appears  to  Him.  13.  the  Lord  appeared 
to  Solomon  by  night— (See  on  1  Kings  9. 1-9.)  The  dedi- 
cation of  the  temple  must  have  been  an  occasion  of  in- 
tense national  interest  to  Solomon  and  his  subjects.  Nor 
was  the  interest  merely  temporary  or  local.  The  record 
of  it  is  read  and  thought  of  with  an  interest  that  is  un- 
diminished by  the  lapse  of  time.  The  fact  that  this  was 
the  only  temple  of  all  nations  in  which  the  tnte  God  was 
worshipped  imparts  a  moral  grandeur  to  the  scene,  and 
prepares  the  mind  for  the  sublime  prayer  that  was  offered 
at  the  dedication.  The  pure  theism  of  that  prayer— its 
acknowledgment  of  the  unity  of  God  as  well  as  of  His 
moral  perfections  in  providence  and  grace,  came  'from 
the  same  Divine  source  as  the  miraculous  fire.  They  in- 
dicated sentiments  and  feelings  of  exalted  and  spiritual 
devotion,  which  sprang  not  from  the  unaided  mind  of 
man,  but  from  the  fountain  of  revelation.  The  reality  of 
the  Divine  presence  was  attested  by  the  miracle,  and 
that  miracle  stamped  the  seal  of  truth  upon  the  theology 
of  the  temple  worship. 

CHAPTER   VIII. 

Ver.  1-6.  Solomon's  Buildings.  2.  cities  which  Hu- 
ram  liad  restored  .  .  .  Solomon  built  tltem,  &c. — These 
cities  lay  in  the  north-west  of  Galilee,  and,  though  in- 
cluded within  the  limits  of  the  promised  land,  had  never 
been  conquered.  The  right  of  occupying  them  Solomon 
granted  to  Huram,  who,  after  consideration,  refused  them 
as  unsuitable  to  the  commercial  habits  of  his  subjects 
(see  on  1  Kings  9. 11).  Solomon  having  wrested  them  from 
the  possession  of  the  Canaanite  inhabitants,  repaired 
them  and  filled  them  with  a  colony  of  Hebrews.  3-6. 
Solomon  went  to  Hamatli-zobah — Hamath  was  on  the 
Orontes,  in  Csele-Syria.  Its  king,  Toi,  had  been  the  ally 
of  David ;  but  from  the  combination,  Hamath  and  Zobah, 
it  would  appear  that  some  revolution  had  taken  place 
which  led  to  the  union  of  these  two  petty  kingdoms  of 
Syria  into  one.  For  what  cause  the  resentment  of  Solo- 
mon was  provoked  against  it,  we  are  not  informed,  but 
he  sent  an  armed  force  which  reduced  it.  He  made  him- 
self master  also  of  Tadmor,  the  famous  Palmyra  in  the 
same  region — various  other  cities  along  the  frontiers  of 
his  extended  dominions  he  repaired  and  fitted  up,  either 
to  serve  as  store-places  for  the  furtherance  of  his  com- 
mercial enterprises,  or  to  secure  his  kingdom  from  foreign 
invasion  (see  on  ch.  1. 14;  1  Kings  9. 15-24). 

7-11.  The  Canaanites  made  Tributaries.  7.  all  the 
people  that  >vere  left,  Ac— The  descendants  of  the  Ca- 
naanites who  remained  in  the  country  were  treated  as 
war  prisoners,  being  obliged  to  "pay  tribute  or  to  serve 
as  galley  slaves"  (ch.  2. 18),  while  the  Israelites  were  em- 
ployed in  no  works  but  such  as  were  of  an  honourable 
character.  10.  two  hundre«l  and  fitly  that  bare  rule — 
(Cf.  1  Kings  9.23.)  It  Is  generally  agreed  that  the  text  of 
one  of  these  passages  Is  corrupt.  11.  Solomon  brought 
up  the  daughter  of  Pharaoh  out  of  the  city  of  David, 
unto  the  house  he  had  built  for  her— On  his  marriage 
with  the  Egyptian  princess  at  the  l>cglnnlng  of  h!9  reign, 
he  assigned  her  a  temporary  abode  In  the  city  of  David, 
i.e..  Jerusalem  until  a  suitable  palace  for  his  wife  had 
been  erectetl.  While  that  palace  was  In  progress,  he  him- 
self lodged  In  the  palace  of  David,  but  he  did  not  allow 

269 


Visit  of  the  Queen  of  Sheha  to  Solomon.         2  CHRONICLES   IX,  X.     Mehoboam  Refuses  the  Old  Men's  Counsel. 


herto  occupy  it.  because  he  felt  that  she  being  a  heatlien 
proselyte,  and  having  brougnt  irom  her  own  country  an 
establishment  of  heathen  maid-servants,  there  would 
have  been  an  impropriety  in  her  being  domiciled  in  a 
mansion  which  was  or  had  been  hallowed  by  the  recep- 
tion of  the  ark.  It  seems  she  was  received  on  her  arrival 
into  Ills  mother's  abode  (Song  3.  4;  8.  2). 

15-18.  Solomon's  Festival  Sacrifices.  15.  they  de- 
parted not  from  tUe  commandment  of  the  king — i.  e., 
David,  in  any  of  his  ordinances,  whicli  by  Divine  au- 
tliority  he  established,  either  in  regulating  the  courses  of 
the  priests  and  Levites,  or  in  tlie  destination  of  his  accu- 
mulated treasures  to  the  construction  and  adornment  of 
the  temple.  17.  TUen  -went  Solomon  to  Ezion-getoer, 
and  to  ]!<:iotli — These  two  maritime  ports  were  situated 
at  the  eastern  gulf  of  the  Red  Sea,  now  called  the  Gulf  of 
Akaba.  Eloth  is  seen  in  tlie  modern  Akaba,  Ezion-geber 
iiiElGudyan.  [Robinsox.]  Solomon,  determined  to  cul- 
tivate the  arts  of  peace,  was  sagacious  enough  to  perceive 
that  his  kingdom  could  become  great  and  glorious  only 
by  encouraging  a  spirit  of  commercial  enterprise  among 
his  subjects;  and,  accordingly,  with  that  view  he  made  a 
contract  witli  Huram  for  ships  and  seamen  to  Instruct 
his  people  in  navigation.  18.  Huram  sent  Iiim  .  .  . 
slxips — Either  sent  him  ship-?new,  able  seamen,  overland; 
or,  taking  tlie  word  "sent"  in  a  looser  sense,  supplied 
him,  i.  e.,  built  him  ships— viz.,  in  docks  at  Eloth  (cf.  1 
Kings  9. 26,  27).  This  navy  of  Solomon  was  manned  by 
Tyrians,  for  Solomon  had  no  seamen  capable  of  perform- 
ing distant  expeditions.  The  Hebrew  flsliermen,  whose 
boats  plied  on  the  Sea  of  Tiberias  or  coasted  tlie  shores 
of  the  Mediterranean,  were  not  equal  to  the  conducting  of 
large  vessels  laden  with  valuable  cargoes  on  long  voyages 
and  through  the  wide  and  unfrequented  ocean,  four 
Iiundred  and  fifty  talents  of  gold— (Cf.  1  Kings  9.28.) 
The  text  in  one  of  these  passages  is  corrupt. 

CHAPTER  IX. 

Ver.  1-12.  The  Queen  of  Sheba  Visits  Solomon; 
SHE  Adjures  his  Wisdom  and  Magnificence.  1. 
■vvlien  tlie  qiieen  of  SJieba  heard  of  tlic  fame  of  Solo- 
mon—(See  on  1  Kings  10. 1-13.)  It  is  said  that  among  the 
things  in  Jerusalem  which  drew  forth  the  admiration  of 
Solomon's  royal  visitor  was  "  his  ascent  by  which  he  went 
up  into  the  house  of  the  Lord."  This  was  the  arched 
viaduct  that  crossed  the  valley  from  Mount  Zion  to  the 
opposite  hill.  In  the  commentary  on  the  passage  quoted 
above,  allusion  was  made  to  the  recent  discovery  of  its 
remains.  Here  we  give  a  full  account  of  what,  for  bold- 
ness of  conceptions  for  structure  and  magnificence,  was 
one  of  the  greatest  wonders  in  Jerusalem.  "During  our 
first  visit  to  the  south-west  corner  of  the  area  of  the 
mosque,  we  observed  several  of  the  large  stones  jutting 
out  from  the  western  wall,  which  at  first  seemed  to  be 
the  effect  of  a  bursting  of  the  wall  from  some  mighty 
shock  or  earthquake.  We  paid  little  regard  to  this  at 
tlie  moment;  but  on  mentioning  the  fact  not  long  after 
to  a  circle  of  our  friends,  tlie  remark  was  incidentallj' 
dropped  that  the  stones  had  the  appearance  of  having 
once  belonged  to  a  large  arch.  At  this  remark,  a  train 
of  thought  flashed  across  my  mind,  which  I  hardly  dared 
to  follow  out  until  I  had  again  repaired  to  the  spot,  in 
order  to  satisfy  myself  with  my  own  eyes  as  to  the  truth 
or  falsehood  of  the  suggestion.  I  found  it  even  so.  The 
courses  of  these  immense  stones  occupy  their  original 
position;  their  external  surface  is  hewn  to  a  regular 
curve;  and,  being  fitted  one  upon  another,  they  form  the 
commencement  or  foot  of  an  immense  arch  which  once 
sprung  out  from  tliis  western  wall  in  a  direction  towards 
Mount  Zion,  across  the  Tyropceon  valley.  This  arch  could 
only  have  belonged  to  the  bridge,  which,  according  to 
Josephus,  led  from  this  part  of  the  temple  to  the  Xystus 
(covered  colonnade)  on  Zion ;  and  it  proves  incontestably 
the  antiquity  of  that  portion  from  which  it  springs." 
[Robinson.]  The  distance  from  this  point  to  the  steep 
rock  of  Zion  he  calculates  to  be  about  three  hundred  and 
fifty  feet,  the  probable  length  of  this  ancient  viaduct. 
270 


Another  writer  adds,  that  "the  arch  of  this  bridge,  if  its 
curve  be  calculated  with  an  approximation  to  the  truth, 
would  measure  sixfi/  feet,  and  must  have  been  one  of  five 
sustaining  the  viaduct  (allowing  for  the  abutments  on 
either  side),  and  that  the  piers  supporting  the  centre 
arch  of  this  bridge  must  have  been  of  great  altitude — 
not  less,  perhaps,  than  one  hundred  and  thirty  feet.  The 
whole  structure,  when  seen  from  the  southern  extremity 
of  the  Tyropceon,  must  have  liad  an  aspect  of  grafideur, 
especially  as  connected  with  the  lofty  and  sumptuous 
edifices  of  the  temple,  and  of  Zion  to  the  right  and  to 
the  left.  [Isaac  Taylor's  Edition  of  Traill's  Jose- 
phus.] 

13-28.  His  Riches.  13.  Now  the  weight  of  gold  that 
came  to  Solomon  in  one  year — (See  on  1  Kings  10.  H-29.) 
six  hundred  and  tlireescore  and  six  talents  of  gold — 
Tlie  sum  named  is  equal  to  £3,6J6,3i50;  and  if  we  take  the 
proportion  of  silver  (v.  14),  which  is  not  taken  into  con- 
sideration, at  1  to  9,  there  would  be  about  £200,000,  making 
a  yearly  supply  of  nearly  £6,000,000,  being  a  vast  amount 
for  an  infant  effort  in  maritime  commerce.  [Napier.] 
521.  the  king's  ships  ■went  to  Tarsliish — rather  "  the 
king's  ships  of  Tarshisli  went"  with  the  servants  of  Hu- 
ram. ships  of  Tarshish — i.  e.,  in  burden  and  construc- 
tion like  the  large  vessels  built  for  or  used  at  Tarshish. 
[Calmet's  Fragments.]  35.  Solomon  had  four  thou- 
sand stalls- It  has  been  conjectured  [Gesenius'  Hebrew 
Lexicon]  that  the  original  term  may  signify  not  only 
stall  or  stable,  but  a  number  of  horses  occupying  the 
same  number  of  stalls.  Supposing  that  ten  were  put  to- 
gether in  one  part,  tliis  would  make  40,000.  According  to 
this  theory  of  explanation,  the  historian  in  Kings  refers 
to  horses;  while  tlie  historian  in  Chronicles  speaks  of 
the  stalls  in  which  they  were  kept.  But  more  recent 
critics  reject  this  mode  of  solving  the  difficulty,  and,  re- 
garding the  four  thousand  stalls  as  in  keeping  with  the 
general  magnificence  of  Solomon's  establishments,  are 
agreed  in  considering  the  text  in  Kings  as  corrupt, 
thi'ougli  the  error  of  some  copyist.  28.  they  hrought 
unto  Solomon  Itorses  out  of  Egypt — (See  on  ch,  1.  17.) 
Solomon  undoubtedly  carried  the  Hebrew  kingdom  to  Its 
highest  pitch  of  worldly  glory,  and  his  completion  of  the 
grand  work,  the  centralizing  of  the  national  worship  at 
Jerusalem,  whither  the  natives  went  up  three  times  a 
S'ear,  has  given  his  name  a  prominent  place  in  the  his- 
tory of  the  ancient  cliui'ch.  But  his  reign  had  a  disas- 
trous influence  upon  "the  peculiar  people,"  and  the  ex- 
ample of  his  deplorable  idolatries,  the  connections  he 
formed  with  foreign  princes,  the  commercial  specula- 
tions lie  entered  into,  and  tlie  luxuries  introduced  into 
the  land,  seem  in  a  great  measure  to  have  altered  and 
deteriorated  the  Jewish  character. 

CHAPTER    X. 

Ver.  1-15.  Rehoboam  Refusing  the  Old  Men's  Good 
Counsel,  l.  Rehohoam  -ti'ent  to  Shechcm— (See  on  1 
Kings  12. 1.)  This  chapter  is,  with  a  few  verbal  altera- 
tions, the  same  as  in  that  book.  3.  And  tliey  sent— 
rather,  "for  they  had  sent,"  ifec.  This  is  stated  as  the 
reason  of  Jeroboam's  return  from  Egypt.  7.  If  thou  he 
kind  to  this  people,  and  please  tliem,  and  speak  good 
■»vords  to  them— In  the  Book  of  Kings,  the  words  are,  "  If 
thou  wilt  be  a  servant  unto  this  people,  and  wilt  serve 
them."  The  meaning  in  both  is  the  same,  viz.,  If  thou 
wilt  make  some  reasonable  concessions,  redress  their 
grievances,  and  restore  their  abridged  liberties,  thou  wilt 
secure  their  strong  and  lasting  attachment  to  thy  person 
and  government.  13.  the  king  hearkened  not  tmto  the 
people,for  thecaiise  wasof  God — Rehoboam,  in  following 
an  evil  counsel,  and  the  Hebrew  people  in  making  a  revo- 
lutionary movement,  each  acted  as  free  agents,  obeying 
their  own  will  and  passions.  But  God,  who  permitted  the 
revolt  of  the  northern  tribes,  intended  it  as  a  punish- 
ment of  the  house  of  David  for  Solomon's  apostasy.  That 
event  demonstrates  the  immediate  superintendence  of 
His  providence  over  the  revolutions  of  kingdoms,  and 
thus  it  affords  an  instance,  similar  to  many  other  striking 


Rchoboam  Eaiseth  an  Army. 


2  CHRONICLES  XI,  XII. 


Shishak  Invades  JitJah. 


instances  that  are  found  in  Scripture,  of  Divine  predic- 
tions, uttei-ed  long  before,  being  accomplislied  by  tlie 
operation  of  human  passions,  and  in  the  natural  course 
of  events. 

CHAPTER    XI. 

Ver.  1-17.  Kehoboam,  Raising  an  Army  to  Subdue 
Israel,  is  Forbidden  by  Shemaiah.  1-4.  Relioboani 
.  .  .  gatliered  of  the  Iiouse  of  Judali  and  Benjamin,  to 
Aglit  against  Israel — (See  on  1  Kings  12.  21-21.)  5.  built 
cities  for  defence  In  Jndah — This  is  evidently  used  as 
the  name  of  the  southern  kingdom.  Rchoboam,  having 
now  a  bitter  enemy  in  Israel,  deemed  it  prudent  to  lose 
no  time  in  fortifying  several  cities  that  lay  along  the  fron- 
tier of  his  kingdom.  Jeroboam,  on  his  side,  took  a  similar 
precaution.  (1  Kings  12.  25.)  Of  the  flftem  titles  named, 
Aijalon,  now  Yalo,  and  Zorah,  now  Surali,  between  Jeru- 
Balem  and  Jabneh  [Robinson],  lay  within  the  province 
of  Benjamin.  Gath,  though  a  Philistine  city,  had  been 
6ubject  to  Solomon.  And  Etham,  which  was  on  the  bor- 
der of  Simeon,  now  incorporated  with  the  kingdom  of 
Igrael,  was  fortified  to  repel  danger  from  that  quarter. 
These  fortresses  Rehoboam  placed  under  able  command- 
ers, and  stocked  them  with  provisions  and  military  stores, 
Bufficient,  if  necessary,  to  stand  a  siege.  In  the  crippled 
state  of  his  kingdom,  he  seems  to  have  been  afraid  lest 
it  miglit  be  made  the  prey  of  some  powerful  neigh- 
bours. IS-iy.  tixe  priests  and  tUc  lievites  .  .  .  resorted 
to  liim  out  of  all  tlieir  coasts — This  was  an  accession  of 
moi'al  power,  for  the  maintenance  of  the  true  religion  is 
the  best  support  and  safeguard  of  any  nation;  and  as  it 
was  peculiarly  the  grand  source  of  the  strengtli  and  pBos- 
perity  of  the  Hebrew  monarchy,  the  gi-eat  numbers  of 
good  and  pious  people  wlio  sought  an  asylum  within  the 
territories  of  Judo.h  contributed  greatly  to  consolidate 
the  throne  of  Relioboam.  Tlie  cause  of  so  extensive  an 
emigration  from  tlie  kingdom  of  Israel  was  the  ^eep  and 
flaring  policy  of  Jeroboam,  who  set  himself  to  break  the 
national  unity  by  entirely  abolishing,  witliin  his  domin- 
ions, the  religious  institutions  of  Judaism.  He  dreaded 
an  eventual  reunion  of  the  tribes,  if  the  people  continued 
to  repair  thrice  a  year  to  worship  in  Jerusalem  as  tliey 
were  obliged  l)ylawtodo;  and  accordingly,  on  pretence 
that  the  distance  of  tliat  city  was  too  great  for  multitudes 
of  his  sul)jects,  he  fixed  upon  two  more  convenient  places, 
where  he  established  a  new  mode  of  worshipping  God 
under  gross  and  proliibited  symbols.  The  priests  and 
Levites,  refusing  to  take  part  in  the  idolatrous  ceremo- 
nies, were  ejected  from  their  livings ;  and  along  with  them. 
a  large  body  of  the  people  who  faithfully  adliered  to  the 
Instituted  worship  of  God — offended  and  sliocked  by  tlie 
Jmpious  innovations — departed  from  the  kingdom.  15. 
fce  ordained  him  priests — the  persons  he  appointed  to 
the  priestliood  were  low  and  worthless  creatures  (1  Kings 
12.31;  13.33);  any  were  consecrated  who  brought  a  bullock 
and  seven  rams.  (Ch.  13. 9;  Exodus  29. 37.)  for  the  high 
places— those  favourite  places  of  religious  worship  were 
encouraged  throughout  the  country,  for  tlie  devils— a 
tei'm  sometimes  used  for  idols  in  general  (Leviticus  17.  7), 
but  here  applied  distinctively  to  the  goat  deities,  which 
were  probably  worshipped  chiefly  in  the  northern  parts 
of  his  kingdom,  where  the  heathen  Canaanites  still 
abounded,  and  for  the  calves — figures  of  the  ox  gods 
Apis  and  Mnevis,  with  which  Jeroboam's  residence  in 
Egypt  had  familiarized  him.  (See  on  1  Kings  12.  20-33.) 
17.  they  strengthened  the  kingdom  of  Judah— The  in- 
novating measures  of  Jeroboam  were  not  introduced  all 
at  once.  But  as  they  were  developed,  the  secession  of  the 
most  excellent  of  his  subjects  began,  and  continuing  to 
Increase  for  three  years,  lowered  the  tone  of  religion  In 
his  kingdom,  while  It  proportionally  quickened  its  life 
and  extended  its  influence  in  that  of  Judah. 

18-23.  His  Wives  AND  Children.  18.  Rehoboam  took 
Mahn lath— The  names  of  her  father  and  motlier  are 
given.  Jerimoth,  the  father,  must  have  l^eon  the  son  of  one 
of  David's  concubines.  (1  Chronicles  3.  9.)  Ablhail  was, 
of  course, hlscousln,prevloustotheirmarriage.  20.  after 
lier  he  took  Slaavhah  . . .  daughter — t.  e.,  grand-daughter 


(2  Samuel  14.27)  of  Absalom,  Tamar  being,  according  to 
Josephus,  her  mother.  (Cf.  2  Samuel  18. 18.)  31.  he  took 
eighteen  ^vives,  and  seventy  concubines— This  royal 
harem,  though  far  interior  to  his  father's,  was  equally  in 
violation  of  the  law,  Avhlcli  forbade  a  king  to  "  multiply 
wives  unto  himself."  23.  made  Abljah  .  .  .  chief  .  .  . 
ruler  among  his  brethren— This  preference  scf^ms  to 
have  been  given  to  Abijah  solely  from  the  king's  doating 
fondness  for  his  mother,  and  through  her  influence  over 
him.  It  is  plainly  implied  that  Abijah  was  not  tlic  eldest 
of  tlie  family,  and  in  destining  a  younger  son  for  the 
kingdom,  without  a  Divine  warrant,  as  in  Solomtrn's 
case,  Rehoboam  acted  in  violation  of  the  law.  (Deuter- 
onomy 21. 1.5.)  33.  he  dealt  wisely— i.  c,  with  deep  and 
calculating  policy.  (Exodus  1. 10.)  and  dispersed  of  all 
his  children  unto  every  fenced  city— The  circumstance 
of  twenty-eight  sons  of  the  king  being  made  governors 
of  fortresses  would,  in  our  quarter  of  the  world,  produce 
jealousy  and  dissatisfaction.  But  Eastern  monarchs  en- 
sure peace  and  tranquillity  to  their  kingdom  by  bestowing 
government  ofllces  on  tlieir  sons  and  gr.andsons.  They  ob- 
tain an  independent  provision,  and  being  kept  apart,  are 
not  likely  to  cabal  in  their  father's  lifetime.  Rehoboam 
acted  thus,  and  his  sagacity  will  appear  still  greater  if  the 
wives  he  desired  for  them  belonged  to  the  cities  where 
each  son  was  located.  These  connections  would  bind 
them  more  closely  to  their  respective  places.  In  the 
modern  countries  of  the  East,  particularly  Persia  and 
Turkey,  j'ounger  princes  were,  till  very  lately,  shut  up  in 
the  liarem  during  their  father's  lifetime;  and,  to  prevent 
competition,  were  blinded  or  killed  when  their  brother 
ascended  tlie  throne.  In  the  former  country  the  old  prac- 
tice of  dispersing  them  through  the  country  like  Reho- 
boam, has  been  again  revived. 

CHAPTER   XII. 

Ver.  1-12.  Rehoboam,  Forsaking  God,  is  Punished 
BY  Shisiiak.  1.  \vhen  Rehoboam  had  established  tlie 
kingdom,  and  had  strengthened  Iiimsclf— (see  on  ch. 

11. 17).  During  the  first  three  years  of  his  reign  his  royal 
influence  was  exerted  in  the  encouragement  of  the  true 
religion.  Security  and  ease  led  to  religious  decline, 
which,  in  the  fourth  year,  ended  in  open  apostasy.  The 
example  of  the  court  was  speedily  lollov.'ed  by  his  sub- 
jects, for  "all  Israel  was  with  liiin;"t.  <?.,  the  people  in  his 
own  kingdom.  The  very  next  year,  viz.,  the  fifth  of  his 
reign,  punisliment  was  infiicted  by  the  invasion  of  .Shis- 
iiak. 3.  Shishali,  king  of  Iilgypt,  came  up  against  .Te- 
rusnlcm— He  was  the  first  king  of  the  Twenty-second  or 
Eubastic  Dj'iiasty.  What  was  the  immediate  cause  of  this 
invasion?  Whether  it  was  in  resentment  for  some  prov- 
ocation fi'om  the  king  of  Judah,  or  in  pursuance  of  ambi- 
tious views  of  conquest,  is  not  said.  But  the  invading 
army  was  a  vast  horde,  for  Shishak  brouglit  along  with 
his  native  Egyptians  an  immense  number  of  foreign  aux- 
iliaries. 3.  the  Liubims — the  Libyans  of  north-eastern 
Africa,  the  Sukkiims— Some  tliink  those  wi'ro  the  Ken- 
ite  Arabs,  dwellers  In  tents,  but  otliers  maintain  moi-e 
justly  that  these  were  Arab  troglodytes,  who  inliabiled 
the  caverns  of  a  mountain  range  on  the  western  coast  of 
the  Red  Sea.  the  Kthiopians— from  the  regions  south  of 
Egypt.  By  the  overwhelming  force  of  numbers,  they  took 
the  fortresses  of  Judah  which  had  been  recently  put  in  a 
state  of  defence,  and  marched  to  lay  siege  to  the  capital. 
While  Shishak  and  his  army  was  before  Jerusalem,  the 
prophet  Shemaiali  addressed  Rehoboam  and  the  princes, 
tracing  this  calamity  to  the  national  apostasy,  and  threat- 
ening them  with  utter  di'structioii  in  consequence  of  liav- 
ing  forsaken  God  (v.  C).  G.  the  princes  of  Israel— (cf.  »'.  o, 
"the  princes  of  Judah").  7,  8.  -when  the  Lord  sow  thnt 
they  humbled  themselves  —  Their  repentance  ami  con- 
trition was  followed  by  the  best  efl'ects;  for  Slicmalali  was 
commissioned  to  announce  that  the  phial  of  Divine  judg- 
ment would  not  be  fully  poured  out  on  them— that  the 
entire  overthrow  of  the  kingdom  of  Judah  would  not  fake 
place  at  that  time,  nor  through  the  ugiiicy  of  .shishak; 
and  yet,  although  It  should  enjoy  a  respite  from  total  sub- 

271 


Abijah  Wars  against  Jeroboam, 


2  CHKONICLES  XIII,  XIV. 


and  Overcomes  him. 


version,  it  should  become  a  tributary  province  of  Egypt, 
in  order  tliattlie  people  might  learn  how  much  lighter 
and  better  is  the  service  of  God  than  that  of  idolatrous 
foreign  despots.  9.  So  Shishak  .  .  .  came  up  against 
Jerusalem— After  the  parenthetical  clause  (v.  5-S)  describ- 
ing the  feelings  and  state  of  the  beleaguered  court,  the  his- 
torian resumes  liis  narrative  of  the  attack  upon  Jerusa- 
lem, and  the  consequent  pillage  both  of  the  temple  and 
tlie  palace,  lie  took  all— i.e.,  everything  valuable  he 
found.  The  cost  of  the  targets  and  shields  has  been  esti- 
mated at  about  £239,000.  [Napiek's  Metal.]  tlie  slilelcls 
of  golrt— (oil.  9.  IG)  made  by  Solomon,  were  kept  in  the 
liouse  of  the  forest  of  Lebanon  (ch.9. 10).  They  seem  to 
have  been  borne,  like  maces,  by  the  owners  or  guard  of 
the  palace,  when  they  attended  the  king  to  the  temple  or 
on  otlier  public  processions.  Those  splendid  insignia 
having  been  plundered  by  the  Egyptian  conqueror,  others 
were  made  of  inferior  metal,  and  kept  in  the  guard-room 
of  the  palace,  to  be  ready  for  use,  as,  notwithstanding  the 
tarnished  glory  of  the  court,  the  old  state  etiquette  was 
kept  up  on  public  and  solemn  occasions.  An  account  of 
this  conquest  of  Judah,  with  the  name  of  "king  of 
Judah"  in  the  cartouche  of  the  principal  captive,  accord- 
ing to  the  interpreters,  is  carved  and  Avritten  in  hiero- 
glyphics on  the  walls  of  the  great  palace  of  Karnak,  where 
it  may  be  seen  at  the  present  day.  This  sculpture  is  about 
2700  years  old,  and  is  of  peculiar  interest  as  a  striking  tes- 
timony from  Egypt  to  the  truth  of  Scripture  history.  13. 
■wlieii  lie  liumbled  himself,  tlie  -^vratli  of  tJie  Liord 
tm-ned  from  lilm— The  promise  contained  (v.  7)  was  veri- 
fied—Divine providence  preserved  the  kingdom  in  exist- 
ence, a  reformation  was  made  in  the  court,  while  true 
religion  and  piety  were  diffused  throughout  the  land. 

13-10.  T-Iis  Reign  AND  Death.  13.  Relxoboam  strength- 
ened Iiimself  .  ,  .  and  reigned — The  Egyptian  invasion 
had  been  a  mere  predatory  expedition,  not  extending  be- 
yond the  limits  of  Judah,  and  probablj'',  ere  long,  repelled 
by  the  invaded.  Rehoboam's  government  acquired  new 
life  and  vigour  by  the  general  revival  of  true  religion,  and 
his  reign  continued  many  years  after  the  departure  of  Shis- 
hak.  But  "  he  prepared  not  his  heart  to  seeic  the  Lord," 
i.  e.,  lie  did  not  adhere  firmly  to  the  good  course  of  reform- 
at ion  he  had  begun,  "and  he  did  evil,"  for  through  the 
unhappy  influence  of  his  mother,  a  heathen  foreigner,  he 
had  received  in  his  youth  a  strong  bias  towards  idolatry 
(see  on  1  Kings  U.  21-24). 

CHAPTEE  XIII. 

Ver.  1-20.  Abijah,  stjcoeeding,  makes  War  against 
Jeroboam,  and  Overcomes  Him.  3.  His  mother's  name 
was  Michaiah,  the  daughter  of  Uriel  of  Gihcah— The 
same  as  Maachah  (see  on  1  Kings  15.2).  She  was  "the 
daughter,"  i.  e.,  grand-daughter  of  Absalom  (1  Kings  15.2; 
of. 2 Samuel  14),  mother  of  Abijah,  "mother,"  r.  e.,  grand- 
mother (1  Kings  15. 10,  marg.)  of  Asa.  "  Of  Gibeah,"  prob- 
ably implies  that  Uriel  was  connected  with  the  house  of 
Saul,  there  was  wax  between  Abijah  and  Jeroboam— 
The  occasion  of  this  war  is  not  recorded  (see  1  Kings  15. 0, 
7),  but  it  may  be  inferred  from  the  tenor  of  Abi.jah's  ad- 
dress, that  it  arose  from  his  youthful  ambition  to  recover 
the  full  hereditary  dominion  of  his  ancestors.  No  prophet 
now  forbade  a  war  with  Israel  (ch.  11. 23),  for  Jeroboam  had 
forfeited  all  claim  to  protection.  3.  Abijah  set  the  battle 
In  array— t.  e.,  took  the  field  and  opened  the  campaign. 
Abijah  set  the  battle  In  array  -tviih  four  hundred 
thousand  chosen  men  .  .  .  Jeroboam  -ivith  eight  hun- 
dred thousand— These  are,  doubtless,  large  numbers,  con- 
sidering the  smallness  of  the  two  kingdoms.  It  mnst  be 
borne  in  mind,  however,  that  Oriental  armies  are  mere 
mobs— vast  numbers  accompanying  the  camp  in  hope  of 
plunder,  so  that  the  gross  numbers  described  as  going 
upon  an  Asiatic  expedition  are  often  far  from  denoting 
the  exact  number  of  fighting  men.  But  in  accounting 
for  the  large  number  of  soldiers  enlisted  in  the  respective 
armies  of  Abijah  and  Jeroboam,  there  Is  no  need  of 
resorting  to  this  mode  of  explanation ;  for  we  know  by 
the  cer.sus  of  David  the  immense  amount  of  the  popula- 
272 


tion  that  was  capable  of  bearing  arms  (1  Chronicles  21.  5; 
cf.  ch.  14.8;  17.  14),    4-13.  Abijah  stood  up  oxt  Mount 

Zemaralm — He  had  entered  the  enemy's  territory,  aud 
was  encamped  on  an  eminence  near  Beth-el  (Joshua  18. 
22).  Jeroboam's  army  lay  at  the  foot  of  the  hill,  and  as  a 
pitched  battle  was  expected,  Abijah,  according  to  the 
singular  usage  of  ancient  times,  harangued  the  enemy. 
The  speakers  in  such  circumstances,  while  always  extol- 
ling their  own  merits,  poured  out  torrents  of  invective 
and  virulent  abuse  upon  the  adversary.  So  did  Abijah. 
He  dwelt  on  the  Divine  right  of  tire  house  of  David  to  the 
throne;  and  sinking  all  reference  to  the  heaven-con- 
demned offences  of  Solomon  and  the  Divine  appointment 
of  Jeroboam,  as  well  as  the  Divine  sanction  of  the  sepa- 
ration, he  upbraided  Jeroboam  as  a  usurper,  and  liis  sub- 
jects as  rebels,  who  took  advantage  of  tlie  youth  and 
inexperience  of  Rehoboam.  Then  contrasting  tlie  relig- 
ious state  of  the  two  kingdoms,  he  drew  a  black  picture 
of  the  impious  innovations  and  gross  idolatry  introduced 
by  Jeroboam,  with  his  expulsion  and  impoverishment 
(ch.  11. 14)  of  the  Levites;  dwelt  with  reasonable  pride  on 
the  pure  and  regular  observance  of  the  ancient  institji- 
tions  of  Moses  in  his  own  dominions,  and  concluded  with 
this  emphatic  appeal :  "  O,  children  of  Israel,  fight  not 
against  Jehovah,  the  God  of  your  fathers,  for  ye  shall  not 
prosper."  13-17.  But  Jeroboam  caused  an  ambusJi- 
meut  to  come  about  behind  them — Tlie  oration  of 
Abijah,  however  animating  an  effect  it  might  liave  pro- 
duced on  his  own  troops,  was  unheeded  by  the  partjj  to 
wlrom  it  was  addressed ;  for  while  he  was  wasting  time  in 
useless  words,  Jeroboam  had  ordered  a  detachment  of  liis 
men  to  move  quietly  round  the  base  of  the  hill,  so  that 
when  Abijah  stopped  speaking,  he  and  his  followers 
found  themselves  surprised  in  tlae  rear,  while  tlie  main 
body  of  the  Israelitish  forces  remained  in  front.  A  panic 
might  have  ensued,  had  not  the  leaders  "cried  unto  the 
Lord,"  and  tlie  priests  "sounded  with  the  trumpets"— the 
pledge  of  victoi-y  (Numbers  10.  9;  31.  6);  and,  reassured  by 
tiie  well-known  signal,  the  men  of  Judah  responded  Avith 
a  war  shout,  which,  echoed  by  tlie  whole  army,  was  fol- 
lowed by  an  impetuous  rusli  against  the  foe.  Tlie  shock 
was  resistless.  The  ranks  of  the  Israelites  were  broken, 
for  "God  smote  Jeroboam  and  all  Israel."  They  took  to 
fliglit,  and  the  merciless  slaughter  that  ensued  can  be 
accounted  for  only  by  tracing  it  to  the  rancorous  passions 
enkindled  by  a  civil  war.  19.  Abijah  pursued  after 
Jeroboam — This  sanguinary  action  widened  the  breach 
between  tlie  people  of  the  two  kingdoms.  Abijah  aban- 
doned his  original  design  of  attempting  the  subjugation 
of  the  ten  tribes,  contenting  Iiimself  with  the  recovery 
of  a  few  border  towns,  wliich,  though  lying  within  Judah 
or  Benjamin,  had  been  alienated  to  the  new  or  nortliern 
kingdom.  Amongst  these  was  Beth-el,  which,  with  its 
sacred  associations,  he  might  be  strongly  desirous  to  wrest 
from  profanation.  30.  Neither  did  Jeroboam  recover 
strengtli  again  in  the  days  of  Abijah — The  disastrous 
action  at  Zemaraim,  which  caused  the  loss  of  the  entire 
fiower  and  chivalry  of  his  army,  broke  his  spirits  and 
crippled  his  power,  the  Lord  struck  ]ilm,  and  lie  died 
— i.  c,  Jeroboam.  He  lived,  indeed,  two  years  after  the 
death  of  Abijah  (1  Kings  14.20;  15.9).  But  he  had  been 
threatened  with  great  calamities  upon  himself  and  his 
house,  and  it  is  apparently  to  the  execution  of  these 
tlireatenings,  which  issued  in  his  death,  an  anticipatory 
reference  is  here  made. 

CHAPTEE    XIV. 

Ver.  1-5.  Asa  Destroys  Idolatry.  1.  In  his  days  tu« 
land  was  quiet  ten  years — This  long  interval  of  peace 
was  the  continued  effect  of  the  great  battle  of  Zemaraim 
(cf.  1  Kings  15.  11-14).  3.  Asa  did  that  which  was  good 
and  right— <cf.  1  Kings  15. 14).  Still  his  character  and  life 
were  not  free  from  faults  (ch.  16.  7, 10, 12).  3.  brake  down 
the  images- Of  Baal  (see  on  ch.  84.4;  Leviticus  20.30). 
cut  do-^vu  the  groves — Rather,  Asherim.  5.  he  took 
a^vay  the  high  places— t.  e.,  those  devoted  to  idolatrous 
rites,    took  a^vay  out  of  all  the  cities  of  Jndah  Um 


Asa  Overcomes  Zerah. 


2  CHRONICLES  XV. 


Judah  Jlakes  a  Covenant  uilh  God. 


bigU  places  and  tUe  image— All  public  objects  and 
relics  of  idolatry  in  Jerusalem  and  other  cities  tiirough 
his  kingdom  were  destroyed ;  but  those  high  places  where 
God  was  worshipped  under  the  figure  of  an  ox,  as  at 
Beth-el,  were  st»ffered  to  remain  (1  Kings  15. 14) ;  so  far  the 
reformation  was  incomplete. 

6-8.  Having  Peace,  he  Strengthens  his  Kingdom 
WITH  Forts  anb  Armies.  G.  lie  built  feuced  cities  in 
Judali— (see  on  1  Kings  15.  22).  7.  wUile  tlie  land  Is  yet 
before  ns— i.  e.,  while  we  have  free  and  undisputed  prog- 
ress everywhere;  no  foe  is  near;  but,  as  this  happy  time 
of  peace  may  not  last  always,  and  tlie  kingdom  is  but 
small  and  weak,  let  us  prepare  suitable  defences  in  case 
of  need.  He  had  also  an  army  of  580,000  men.  Judah 
furnished  the  heavy  armed  soldiers,  and  Benjamin  tlie 
archers.  This  large  number  does  not  mean  a  botly  of  pro- 
fessional soldiers  such  as  compose  European  armies,  but 
all  capable  of  bearing  arms,  and  liable  to  be  called  into 
service. 

9-15.  He  Overcomes  Zerah,  and  Spoils  the  Ethi- 
OFIANS.  9>  tliere  came  out  against  tUem  Zerali  tlie 
Etliioplan— This  could  not  have  been  ft-om  Ethiopia 
south  of  the  cataracts  of  the  Nile,  for  in  the  reign  of 
Osorkon  I.,  successor  of  Shishak,  no  foreign  army  would 
have  been  allowed  a  free  passage  through  Egypt.  Zerah 
must,  therefore,  have  been  chief  of  the  Cushites,  or  Ethi- 
opians of  Arabia,  as  they  were  evidently  a  nomad  horde 
who  had  a  settlement  of  tents  and  cattle  in  the  neighbour- 
hood of  Gerar.  a  thousand  thousand  and  tliree  hun- 
dred chariots — "  Twenty  camels  employed  to  carry  cour- 
iers upon  them  might  have  procured  that  number  of  men 
to  meet  in  a  short  time.  As  Zerah  was  the  aggressor,  he 
had  time  to  choose  when  he  would  summon  tlicse  men, 
and  attack  the  enemy.  Every  one  of  these  Cushite  shep- 
herds, carrying  with  them  their  own  provisions  of  flour 
and  water,  as  is  their  invariable  custom,  might  have 
fought  with  Asa  without  eating  a  loaf  of  Zerah 's  bread 
or  drinking  a  pint  of  his  water."  [Bruce's  TravelSv] 
10.  Asa  -^vent  out  against  hint,  and  they  set  the  battle 
in  array  ...  at  Mareshah— One  of  the  towns  which 
Rehoboam  fortified  (ch.  11.  8) ;  near  a  great  southern  pass 
In  the  low  country  of  Judah  (Joshua  15.  4^).  The  engage- 
ment between  the  armies  took  place  in  a  plain  near  the 
town  sailed  "the  valley  of  Zephathah,"  supposed  to  be 
the  bioad  way  coming  down  Beit  Jibrin  towards  Tell  Es- 
Sufreh.  [Robinson.]  11-13.  Asa  cried  unto  the  Lord  liis 
God— Strong  in  the  confidence  that  the  power  of  God  was 
able  to  give  the  victory  equally  with  few  as  with  many, 
the  pious  king  marched  with  a  comparatively  small  force 
to  encounter  the  formidable  host  of  marauders  at  his 
southern  frontier.  Committing  his  cause  to  God,  he 
engaged  in  the  conflict — completely  routed  the  enemy, 
and  succeeded  in  obtaining,  as  the  reward  of  his  victory, 
a  ricli  booty  in  treasure  and  cattle  from  the  tents  of  this 
pastoral  horde. 

CHAPTER  XV. 

Ver.  1-15.  Judah  Makes  a  Solemn  Covenant  with 
God.  1.  Azarlah  the  son  of  Oded— This  prophet,  who  is 
mentioned  no  where  else,  appears  at  this  stage  of  the 
sacred  story  in  the  discharge  of  an  interesting  mission. 
He  went  to  meet  Asa,  as  he  was  returning  from  Ills  victo- 
rious pursuit  of  the  Ethiopians,  and  the  congratulatory 
address  here  recorded  was  publicly  made  to  the  king  in 
presence  of  his  army.  3.  The  Lord  is  >vitli  you,  -while 
ye  be  ivith  him— You  have  had,  in  your  recent  signal 
success,  a  remarkable  proof  that  God's  blessing  is  upon 
you;  your  victory  has  been  the  reward  of  your  faith  and 
piety.  If  you  steadfastly  adhere  to  the  cause  of  God,  you 
may  expect  a  continuance  of  His  favour;  but  if  you 
abandon  it  you  will  soon  reap  the  bitter  fruits  of  apostasy. 
3-6.  No-fv  for  a  long  season  Imracl  ikath  beeit  -^vithout 
the  true  G*d,  &c. — Some  think  tliat  Azjirlali  was  referring 
to  the  sad  and  disastrous  condition  to  which  superstition 
and  idolatry  had  brought  the  neighbouring  kingdom  of 
Israel.  His  words  should  rather  be  taken  in  a  wider 
■uuse,  for  it  seems  manifest  that  the  prophet  had  his  eye 
18 


upon  many  periods  in  the  national  history,  when  the 
people  were  in  the  state  described— a  state  of  spiritual 
destitution  and  ignorance- and  exliibited  its  natural  re- 
sult as  widespread  auarcliy,  mutual  dissension  among  the 
tribes,  and  general  sulTering  (Judges  9.  23;  12.  4;  20.  21;  2 
Chronicles  13.  17).  These  calamities  God  permitted  to  be- 
fall them  as  the  punishment  of  their  apostasy.  Azariah's 
object  in  these  remarks  was  to  establisli  the  trutli  of  his 
counsel  (ti.  2),  and  threatening,  in  case  of  neglecting  it  by 
describing  the  uniform  course  of  the  Divine  procedure 
towards  Israel,  as  shown  in  all  periods  of  tlieir  history; 
and  then  after  this  appeal  to  national  experience,  lie  con- 
cluded with  an  earnest  exliortation  to  the  king  to  prose- 
cute the  work  of  reformation  so  well  begun.  7.  Be  ye 
strong— Great  resolution  and  indomitable  energy  Avould 
be  required  to  persevere  in  the  face  of  the  opposition 
your  reforming  measures  will  encounter,  your  ^vork 
shall  be  rc-»varded— i.  e.,  what  you  do  in  the  cause  and 
for  the  glory  of  God  will  assuredly  be  followed  by  the 
happiest  results  both  to  yourself  and  your  subjects.  8. 
"When  Asa  heard  .  .  .  the  prophecy  of  Oded  the 
prophet— The  insertion  of  these  words,  "of  Oded  the 
prophet,"  is  generally  regarded  as  a  corruption  of  the 
text.  "The  sole  remedy  is  to  erase  them.  They  are,  pro- 
bably, the  remains  of  a  note,  which  crept  in  from  the 
margin  into  the  text."  [Bertheaf.]  he  took  courage- 
animated  by  llie  seasonable  and  pious  address  of  Azariah, 
Asa  became  a  more  zealous  reformer  than  ever,  employ- 
ing all  his  royal  authority  and  influence  to  extirpate 
every  vestige  of  idolatry  from  the  land,  and  out  of  the 
cities  which  he  had  taken  from  Ephralm— He  may 
have  acquired  cities  of  Ephraim,  the  conquest  of  which 
is  not  recorded  (ch.  17.  2);  but  it  has  been  commonly 
supposed  that  the  reference  is  to  cities  which  his  father 
Abijah  had  taken  in  that  quarter  (ch.  13.  19).  renctvcd 
the  altar  of  the  Liord  .  .  .  before  the  porch— i.  e.,  th9 
altar  of  burnt-offering.  As  this  was  done  on  or  about  the 
fifteenth  year  of  tlie  reign  of  this  pious  king,  the  renewal 
must  have  consisted  in  some  splended  repairs  or  embel- 
lishments, which  made  it  look  like  a  new  dedication,  or 
in  a  re-construction  of  a  temporary  altar,  lilie  that  of 
Solomon  (ch.  7.  7),  for  extraordinary  sacrifices  to  be  ottered 
on  an  approaching  occasion.  9-15.  he  gathered  all 
Judah  and  Bei»jamin— Not  satisfied  with  these  minor 
measures  of  purification  and  improvement,  Asa  medi- 
tated a  grand  scheme  which  was  to  pledge  his  whole  king- 
dom to  complete  the  work  of  reformation,  and  with  tliis 
view  waited  for  a  general  assembly  of  the  people,  and 
the  strangers  -with  them  out  of  Ephraim  and  Manas- 
seh — Tlie  population  of  Asa's  kingdom  had  been  vastly 
increased  by  the  continued  influx  of  strangers,  who, 
prompted  by  motives  either  of  interest  or  of  piety,  s(^ught 
in  his  dominions  that  security  and  freedom  which  tiiey 
could  not  enjoy  amid  the  complicated  troubles  which 
distracted  Israel,  and  out  of  Simeon— Although  a  por- 
tion of  that  tribe,  located  within  the  territory  of  Judah, 
were  already  subjects  of  the  southern  kingdom,  the 
general  body  of  the  Simeonites  had  Joined  in  forming  the 
northern  kingdom  of  Israel.  But  many  of  Iheni  now  re- 
turned of  tlieir  own  accord.  10.  the  third  month— When 
was  held  the  feast  of  Pentecost,  which,  on  this  occasion, 
was  celebrated  at  Jerusalem  by  an  extraordinary  sacriflce 
of  700  oxen  and  7000  sheep,  the  spoil  of  the  Ethiopians 
being  oflTered;  and  the  assembled  worshippers  entered 
with  great  and  holy  enthusiasm  into  a  national  covenant 
"to  seek  the  Lord  their  God  with  all  their  heart  and  with 
all  their  soul;"  and,  at  the  same  time,  to  execute  with 
rigour  the  laws  which  made  idolatry  punishal)le  with 
death  (Deuteronomy  17.  2-5;  Hebrews  10.28).  The  people 
testified  unbounded  satisfaction  with  tills  important  re- 
ligions movement,  and  its  moral  influence  was  seen  In 
the  promotion  of  piety,  order  and  tranquility  through- 
out the  land.  IS.  the  things  -ivhlch  his  father  had 
dedicated— Probably  part  of  the  booty  obtained  by  his 
signal  victory  over  Jeroboam,  but  which,  though  ilcdi- 
oated,  had  hitlierto  been  unrepresented,  and  «l»nt  he 
himself  had  dedlfmted  — Of  the  b(x>ty  taken  from  the 
Ethiopians.     Both  of  these  were  now  deposited  in  the 

273 


Ai(i!s  League  with  the  Syrians. 


2  CHRONICLES  XVI,  XVII. 


Jehoshaphat  Reigns  Well, 


temple  as  votive  offerings  to  Him  whose  right  hand  and 
lioly  arm  had  given  them  the  victorj-. 

CHAPTER     XVI. 

Ver.  1-11.  Asa,  by  a  League  with  the  Syrians,  Di- 
verts Baasha  from  Building  Ramah.  l-G.  Iii  the  six 
and  tliirtietU  year  of  tlie  reigii  of  Asa,  Baaslia  came 

«p — Baasha  had  died  several  years  before  this  date  (1 
Kings  15.  33),  and  the  best  biblical  critics  are  agreed  in 
considering  this  date  to  be  calculated  from  the  separation 
of  the  kingdoms,  and  coincident  with  the  sixteenth 
year  of  Asa's  reign.  This  mode  of  reckoning  was,  in 
all  likelihood,  generally  followed  in  the  book  of  the 
kings  of  Judah  and  Israel,  the  public  annals  of  the 
time  {v.  11),  the  source  from  which  the  inspired  historian 
drew  his  account.  Baaslia  .  .  .  Imilt  Raniali— /.  c,  forti- 
fied it.  The  blessing  of  God  which  manifestly  rested  at 
this  time  on  the  kingdom  of  Judah,  the  signal  victory  of 
Asa,  the  freedom  and  purity  of  religious  worship,  and  the 
fame  of  the  late  national  covenant,  were  regarded  witli 
great  interest  throughout  Israel,and  attracted  a  constantly 
increasing  number  of  emigrants  to  Judah.  Baasha, 
alarmed  at  this  movement,  determined  to  stem  the  tide; 
and  as  the  high  road  to  and  from  Jerusalem  passed  by 
Ramah,  he  made  that  frontier  town,  about  six  miles 
north  of  Asa's  capital,  a  military  station,  where  the  vigi- 
lance of  his  sentinels  would  effectually  prevent  all  pas- 
gage  across  the  boundary  of  the  kingdom  (see  on  1  Kings 
15.  16-22;  also  Jeremiah  41.  9).  4.  BenliatlatH  .  .  .  sent 
tJie  captains  of  liis  armies  .  .  .  and  tliey  sinotc  .  .  . 
Aljel-niaiixi— "  The  meadow  of  waters,"  supposed  to  have 
been  situated  on  the  marshy  plain  near  the  uppermost 
lake  of  the  Jordan.  The  other  two  tov/ns  were  also  in 
the  northern  district  of  Palestine.  These  unexpected 
hostilities  of  his  Syrian  ally  interrupted  Baasha's  fortifi- 
cations at  Ramah,  and  his  death,  happening  soon  after, 
prevented  his  resuming  them.  7-10.  Han.ini  tJie  seer 
came  to  Asa  .  ,  .  and  said— His  object  was  to  show  the 
king  his  error  in  forming  liis  recent  league  v/ith  Benha- 
dad.  The  prophet  represented  the  appropriation  of  the 
temple  treasures  to  purchase  the  services  of  the  Sj^'ian 
mercenaries,  as  indicating  a  distrust  in  God  most  blame- 
able  with  the  king's  experience,  and  he  added,  that  in 
consccxuence  of  this  want  of  faith,  Asa  had  lost  the  oppor- 
tunity of  gaining  a  victory  over  the  united  forces  of 
Baasha  and  Benhadad,  more  splendid  tlian  that  obtained 
over  tlie  Ethiopians— a  victory  which,  by  destroying  their 
armies,  would  have  deprived  them  of  all  power  to  molest 
him  in  future;  whereas  by  his  foolish  and  worldly  policy, 
so  unwoi-thy  of  God's  vicegerent,  to  misapply  tlie  temple 
treasures,  and  corrupt  the  fidelity  of  an  ally  of  the  king 
of  Israel,  he  had  tempted  the  cupidity  of  the  one,  and  in- 
creased the  hostility  of  the  other,  and  rendered  himself 
liable  to  renewed  troubles  (1  Kings  15.  32).  This  rebuke 
was  pungent  and,  from  its  truth  and  justness,  ouglit  to 
have  penetrated  and  afflicted  the  heart  of  such  a  man  as 
Asa.  But  his  pride  was  ofiended  at  the  freedom  taken  Ijy 
the  honest  reprover  of  royalty,  and  in  a  burst  of  passion- 
ate resentment  he  ordered  Hanani  to  be  tlirown  into 
prison.  10.  Asa  oppressed  some  of  tlie  people  tlie  same 
time- What  was  the  form  or  degree  of  this  oppression,  is 
not  recorded.  Tlie  cause  of  his  oppressing  them  was, 
probably,  the  same  offence  as  Hana,ni— for  a  strong  ex- 
pression of  their  dissatisfaction  with  his  conduct  in 
leaguing  with  Benhadad,  or  it  may  be  his  maltreatment 
«f  the  Lord's  servant.  13.  Asa  was  .  .  .  diseased  in 
his  feet— Probably  the  gout.  Ills  disease  -ivas  exceeding 
great  — Better,  "moved  upwards"  in  his  body,  which 
proves  the  violent  and  dangerous  type  of  the  malady. 
yet  in  Ixis  disease  lie  songlit  not  to  tHe  Lord,  but  to  tlie 
pliysicians  —  Most  probably  Egyptian  physicians,  who 
were  anciently  in  high  repute  at  foreign  courts,  and  who 
pretended  to  expel  diseases  by  charms,  incantations,  and 
mystic  arts.  Asa's  fault  consisted  in  his  trusting  to  such 
physicians,  while  he  neglected  to  supplicate  the  aid  and 
blessing  of  God.  The  best  and  holiest  men  have  been  be- 
trayed for  a  time  into  sins,  but  through  repentance  have 
274 


risen  again,  and  as  Asa  is  pronounced  a  good  man  (ch.  15. 
17),  it  maybe  presumed  that  he  also  was  restored  to  a 
better  state  of  mind.  14.  tliey  Iswried  liini  in  liis  own 
sepiilciire — The  tombs  in  the  neiglibonrhood  of  Jerusalem 
were  excavated  in  the  side  of  a  rock.  One  cave  contained 
several  tombs  or  sepulchres,  laid  lilm  in  the  l)cd  .  .  . 
tilled  ■with  s-»veet  odo«i*s  and  divers  kinds  of  spices— It 
is  evident  that  a  sumptuous  public  funeral  was  given  liim 
as  a  tribute  of  respect  and  gratitude  for  his  pious  charac- 
ter and  patriotic  government.  But  whether  "tlie  bed" 
means  a  state  couch  on  which  he  lay  exposed  to  pu)>lic 
view,  the  odoriferous  perfumes  being  designed  to  neutral- 
ize the  offensive  smell  of  the  corpse,  or  whether  it  refers 
to  an  embalmment,  in  which  aromatic  spices  were  always 
used  in  great  profusion,  it  is  impossible  to  saj*.  tlicy 
made  a  very  great  hnrning  for  him — According  to 
some,  for  consuming  the  spices ;  but  according  to  others, 
it  was  a  magnificent  pile  for  the  cremation  of  the 
corpt-e— a  usage  which  was  at  that  time,  and  long  after, 
prevalent  among  the  Hebi'ews,  and  the  omission  of  which 
in  the  case  of  royal  personages  was  reckoned  a  great 
indignity  (ch.  21.  19;  1  Samuel  31.  12;  Jeremiah  31.  5* 
Amos  G.  10). 

CHAPTER    XVII. 

.  Ver.  1-6.  Jehoshaphat  Reigxs  avell,  and  Prospers. 
1.  Jehoshaphat  strengthened  himself  against  Israel — 

tlie  temper  and  proceedings  of  the  kings  of  Israel  ren- 
dered it  necessary  for  him  to  prepare  vigorous  measures 
of  defence  on  the  northern  frontier  of  his  kingdom,  and 
these  consisted  in  filling  all  the  fortresses  with  their  full 
complement  of  troops,  and  establishing  military  stations 
in  various  parts  of  tlie  country,  as  well  as  in  the  cities  of 
Mount  Ephraim,  wliich  belonged  to  Jehoshaphat  (ch.  15. 
8).  3-5.  He  walked  in  tlie  first  ways  of  liis  father 
David— He  imitated  the  piety  of  his  great  ancestor  in 
the  early  part  of  his  reign,  before  he  made  those  unhappy 
lapses  which  dishonoured  his  chai-acter.  and  sought 
not  unto  Baalim — a  term  used  for  idols  generally  in  con- 
tradis^tinction  to  the  Lord  God  of  his  father,  and  not 
after  the  doings  of  Israel— he  observed  with  scrupulous 
fidelity,  and  employed  his  royal  influence  to  support  the 
Divine  institutions  as  enacted  by  Moses,  abliorring  (hat 
spurious  and  unlawful  calf-worship  that  formed  now  the 
established  religion  in  Israel.  Being  thus  far  removed, 
alike  from  gross  idolatry  and  Israelitish  apostasy,  and 
adhering  zealously  to  the  requirements  of  tlie  Divine  law, 
the  blessing  of-  God  rested  on  his  government;  for,  ruling 
in  tlie  fear  of  God,  and  for  the  good  of  his  subjects,  "  tlie 
Lord  established  tlie  kingdom  in  his  hand."  all  Judah 
brought  .  ,  .  presents- This  was  customary  witli  the 
people  generally  at  the  beginning  of  a  reign  (1  Samuel  10. 
27),  and  with  the  nobles  and  high  functionaries  yearly 
afterwards.  They  were  given  in  the  form  of  voluntary 
offerings,  to  avoid  the  odious  idea  of  a  tax  or  tribute.  6. 
his  heart  ^vas  lifted  up  in  the  •ways  of  the  Liord— full  of 
faith  and  piety,  lie  possessed  zeal  and  courage  to  under- 
take the  reformation  of  manners,  to  suppress  all  the 
works  and  objects  of  idolatry  (see  on  ch.  20.  33),  and  held 
out  public  encouragement  to  tlie  pure  worship  of  God. 

7-11.  He  Sends  Levites  to  Teach  in  Judah.  7-11. 
Also  in  the  third  year  of  Iiis  reign  he  sent  to  his 
princes,  to  teach  in  the  cities  of  Jiidali — The  ordinary 
woi-k  of  teaching  devolved  on  the  priests.  But  extraordi- 
nary commissioners  were  appointed,  probably  to  ascertain 
whether  the  woi-k  had  been  done  or  neglected.  This  dep- 
utation of  five  princes,  assisted  by  two  priests  and  nine 
Levites,  were  to  make  a  circuit  of  the  towns  in  Judali ;  and 
it  is  tlie  first  practical  measure  we  read  of  as  being  adopted 
by  any  of  the  kings  for  the  religious  instruction  of  the 
people.  Time  and  unbroken  opportunities  were  afforded 
for  carrying  fully  out  this  excellent  plan  of  home  educa- 
tion, for  the  kingdom  enjoyed  internal  tranquility  as 
well  as  freedom  from  foreign  wars.  It  is  conformable  to 
the  pious  stj-le  of  the  sacred  historian  to  trace  this  pro- 
found peace  to  the  "  fear  of  the  Lord  having  fallen  on  all 
kingdoms  of  the  lands  that  were  round  about  Judah." 
the  book  of  the  law— t.  e.,  either  the  whole  Pentateuch, 


Tehoshaphai  Visits  his  Kingdom, 


2  CHRONICLES  XVIII-XX. 


He  rroclaims  a  Fcist. 


or  only  the  book  of  Deuteronomj'-,  which  contains  an 
abridgment  of  it.  11.  Also  some  of  tlie  Fliilisitlnes 
broiiglit  Jelliosliai>liat   presents,  ami   ti-ibiite  silver — 

Either  they  liad  been  his  tributaries,  or  they  were  de- 
sirous of  securing  his  vakiable  friondsliip,  and  now  made 
a  voluntary  offer  of  tribute.  Perliaps  tliey  were  tlie  Pliil- 
Istinos  who  had  submitted  to  the  yolce  of  David  (2  Samuel 
8, 1 ;  Psalm.  60.  8).  tlie  Arabians— tlio  nomad  tribes  on 
the  south  of  the  Dead  Sea,  wlio,  seeking  the  protection  of 
Jehoshaphat  after  his  conquest  of  Edom,  paid  their  tribute 
in  the  way  most  suitable  to  their  pastoral  habits — the  tale 
of  so  ra.any  heads  of  cattle. 

12-19.  His  Greatness,  Captains,  and  Armies.  14. 
these  ai*e  tlte  numbers — the  warriors  were  arranged  in 
the  army  according  to  their  fathers'  houses.  The  army 
of  Jehoshaphat,  commanded  by  five  great  generals,  and 
consisting  of  five  unequal  divisions,  comprised  eleven 
hundred  and  sixty  thousand  men,  without  including 
those  who  garrisoned  the  fortresses.  No  monarch,  since 
the  time  of  Solomon,  equalled  Jehoshaphat  in  tlie  extent 
of  his  revenue — in  the  strength  of  his  fortifications,  and 
the  number  of  his  troops. 

CHAPTER    XVIII. 

Ver.  1-S4.    jEiiosnArnAT  and  Aiiab  go  against  Ram- 

OTH-GlLEAD.    3.  after  certain  years  lie  -went  down  to 

Abab  to  Samaria — Tliis  is  word  for  word,  the  same  as  1 

Kings  22.    (See  commentarj'  on  that  chapter.) 

CHAPTER     XIX. 
Ver.  1-4.    jEnosiiAPHAT  Visits  his  Kingdom.    1.  Je- 
fnoshapbat  returned  to  liis  tiouse  In  peace — (See  on  ch. 

IS.  16.)  Not  long  after  he  had  resumed  the  ordinary  func- 
tions of  royalty  In  Jerusalem,  he  was  one  day  disturbed 
by  an  unexpected  and  ominous  visit  from  a  prophet  of 
the  Lord.  This  was  Jehu,  of  wliose  father  a.  notice  oc- 
curred (ch.  16. 7).  He  liimself  had  been  called  to  discharge 
the  prophetic  ofllce  in  Israel ;  but  probably  for  his  bold 
rebuke  to  Baasha  (1  Kings  16.  1),  had  beep  driven  by  that 
arbitrary  monarch  within  tlie  territory  of  Judah,  where 
we  now  find  him  with  tlie  privileged  license  of  his  order, 
taking  tlie  same  religious  supervision  of  Jehoshaphat's 
proceedings,  as  he  had  formerly  done  of  Baasha's.  At  the 
interview  here  described,  he  condemned  in  the  strongest 
terms,  the  king  of  Judah's  imprudent  and  incongruous 
league  wltli  Abab— God's  open  enemy  (1  Kings  22.2) — as 
an  unholy  alliance  Iliat  would  be  conducive  neither  to 
the  honour  and  comfort  of  his  house  nor  to  the  best  In- 
terests of  his  kingdom;  and  he  apprised  Jehoshaphat 
that,  on  account  of  that  grave  olFence,  "  wrath  was  upon 
him  from  before  the  Lord ;"  a  judgment  that  was  inflicted 
Boon  after  (see  on  ch.  20).  The  prophet's  rebuke,  however, 
was  administered  in  a  mingled  strain  of  severity  and  mild- 
ness; for  he  interposed  "a  nevertheless"  (v.  3),  which  im- 
plied that  the  threatened  storm  would  be  averted,  in  token 
of  the  Divine  approval  of  his  public  efforts  for  the  promo- 
tion of  the  true  religion,  as  well  as  of  the  sincere  piety  of 
his  personal  character  and  life.  4.  lie  Avent  out  a^ipain 
tlirongli  tUe  people — This  means  his  re-appointing  the 
commissioners  of  public  instruction  (ch.  17.  7-9),  perliaps 
with  new  powers  and  a  larger  staff  of  assistants  to  over- 
take every  part  of  the  land.  The  complement  of  teachers 
required  for  that  purpose  would  be  easily  obtained  from 
the  whole  trilje  of  Levites  being  now  concentrated  within 
the  kingdom  of  Judah. 

5-7.  His  Instructions  to  the  .Judges.  S-T.  Ue  set 
jndges  lu  the  land— There  had  been  Judicial  courts  es- 
tablished at  an  early  period.  But  Jehoshaphat  was  the  first 
■  king  who  modified  these  institutions  according  to  tlie  cir- 
cnmstances  of  the  now  fragmentary  kingdom  of  Judah. 
He  fixed  local  courts  in  each  of  tlie  fortified  cities,  these 
being  the  provincial  capitals  of  every  district  (see  on 
Deuteronomy  16. 18-20). 

8-11.  To  the  Priests  and  Levites.  8.  set  of  tUe  I«e- 
vltes  .  .  .  priests  and  cliief  of  tl»c  fathers  of  Israel— A 
certain  number  of  these  tnree  classes  constituted  a  su- 


preme court,  which  sat  in  Jerusalem  to  review  appellate 
cases  Irom  the  inferior  courts.  It  consisted  of  two  divis- 
ions: the  first  of  which  had  jurisdiction  in  ecclesiastical 
matters;  the  second,  in  civil,  fiscal,  and  criminal  cases. 
According  to  others,  tlie  two  divisions  of  the  supremo 
court  adjudicated  the  one  accoi-ding  to  the  law  contained 
in  the  sacred  books,  the  other  to  the  law  of  custom  and 
equity,  as  in  Eastern  countries  at  tlie  present  day,  the 
written  and  unwritten  law  are  objects  of  separate  juris- 
diction. 

CHAPTER   XX. 

Ver.  1-21.  Jehoshaphat,  Invaded  by  the  Moabites, 
Proclaims  a  Fast.  1.  tUe  children  of  Moab  .  .  .  Am- 
nion, and  'tvith  them  other  beside  the  Ammonites — 

supposed  to  lie  ratlier  the  name  of  a  certain  people  called 
Mohammonim  or  Mehunim  (ch.  26. 7),  who  dwelt  in  Mount 
Seir — either  a  branch  of  the  old  Edomite  race,  or  a  sepa- 
rate tribe  who  were  settled  tliere.  2.  from  beyond  sea, 
on  this  side  Syria — Instead  of  Syria,  some  versions 
read  "Edom,"  and  many  able  critics  prefer  this  reading, 
botli  because  the  nomad  tribes  here  mentioned  were  far 
from  Syria,  and  because  express  mention  is  made  of 
Mount  Seir,  i.  c,  Edom.  The  meaning  then  is,  that  this 
confederate  horde  was  composed  of  the  different  tribes 
that  inhabited  the  far  distant  regions  bordering  on  the 
northern  and  eastern  coasts  of  the  Red  Sea,  Their  prog- 
ress was  apparently  by  the  southern  point  of  the  Dead 
Sea,  as  far  as  En-gedi,  which,  more  anciently,  was  called 
Hazezon-tamar  (Genesis  It.  7).  This  is  the  uniform  route 
taken  by  the  Arabs  in  their  marauding  expeditions  at  the 
present  day;  and  in  coming  round  the  southern  end  of 
the  Dead  Sea,  they  can  penetrate  along  the  low-lj'ing  Ghor 
far  north,  without  letting  their  movements  be  known  to 
the  tribes  and  villages  west  of  the  mountain  chain.  [Rob- 
inson.] Thus,  ancienily,  the  invading  horde  in  Jehosha- 
phat's time  had  marched  as  far  north  as  En-gedi,  before  in- 
telligence of  their  advance  was  conveyed  to  the  court. 
En-gedi  is  recognized  in  the  modern  Ainjidy,  and  is 
situated  at  a  point  of  the  western  shore,  nearly  equi-dis- 
tant  from  both  extremities  of  tlie  lake.  [Robinson.]  3, 
4.  Jehoshaphat  proclaimed  a  fast  throughout  all  .Tti- 
dah— Alarmed  by  the  intelligence,  and  conscious  of  his 
total  inability  to  repel  this  host  of  invaders,  Jehoshaphat 
felt  his  only  refuge  was  at  the  horns  of  the  altar.  He  re- 
solved to  employ  the  aid  of  his  God,  and,  in  conformity 
with  this  resolution,  summoned  his  whole  subjects  to  ob- 
serve a  solemn  fast  at  the  sanctuary.  It  was  customary 
with  the  Hebrew  kings  to  proclaim  fasts  in  perilous  cir- 
cumstances, either  in  a  city,  a  district,  or  tlirougliout  the 
entire  kingdom,  according  to  tlie  greatness  of  the  emer- 
gency. On  this  occasion,  it  was  a  universal  fast,  which  ex- 
tended to  infants  ft'.  13;  seealso  Joel2. 1.5, 16;  Jonah  3.7).  S- 
13.  Jehoshaphat  sitood  In  the  house  of  the  Lord,  before 
the  iic'w  court- J.  e.,  the  great  or  outer  court  (ch.  4.  9)  called 
the  new  court,  probably  from  having  liecn  at  that  time 
enlarged  or  beautified.  G.  and  sald,,0  Xiord  Cod  of  our 
fathers- Tliis  earnest  and  impressive  prayer  embraces 
every  topic  and  argument  which,  as  king  and  representa- 
tive of  the  chosen  people,  he  couM  urge;  and  tlien  con- 
cludes with  an  earnest  appeal  to  tlie  justice  of  God  to  pro- 
tect those  wlio,  without  provocation,  were  attacked,  and 
who  were  unable  to  defend  tlicmselves  against  overwhelm- 
ing numliers.  14-lS.  Then  upon  Jahaziel  .  .  ,  ranietho 
spirit  of  the  r>ord— Tliis  projihet  is  not  elsewhere  men- 
tioned, but  his  claim  to  the  inspiration  of  a  prophetic 
spirit  was  verified  by  the  calm  and  distinctannouncement 
he  gave,  both  of  tlie  manner  and  the  completeness  of  tho 
deliverance  he  predicted.  10.  they  came  up  by  the  cMff 
of  ZIi — This  seems  to  have  been  notlilng  else  than  tho 
present  pass  wliicli  leads  northwards,  l)y  an  ascent  from 
En-gedl  to  Jerusalem,  Ussuing  a  little  below  Tekoa.  Th(^ 
wilderness  of  Jeruel  was,  probably,  the  large  flat  distrh-t 
adjoining  tlie  desert  of  Teko'.i,  called  el-Husasali.  from  a 
wadyon  itsnortliernsldc.  [Robinson.]  is.  .Trhoshnpbnt 
botved  his  head  .  .  .  and  all  Judah,  Ac— This  attitndo 
was  expressive  of  reverence  to  God  and  Ills  AVord,  of 
confidence  lu  Ills  promise,  and  thankfulness  for  so  extra* 

275 


The  Overthrow  of  Jehoshaphafs  Enemies.       2  CHRONICLES  XXI. 


Revolt  0/  Edom  and  Libnah. 


ordinary  a  favour.    19.  the  Lievltes  stood  np  to  praise 

the  liord— Doubtless  by  the  king's  command  ;  and  their 
anthem  was  sung  with  such  a  joyful  acclaim  as  showed 
that  they  universally  regarded  the  victory  as  already 
obtained.  30,!31.  a«  tlieyvrent  forth,  Jeliosliapliat  stood 
.  .  .  Hear  me,  O  Judah,  and  ye  Inhabitants  of  Jerusa- 
lem—Probably  in  the  gate  of  Jerusalem,  the  place  of 
general  rendezvous;  and  as  the  people  were  on  the  eve  of 
setting  out,  he  exhorted  them  to  repose  implicit  trust  in 
tlie  Lord  and  His  prophet,  not  to  be  timid  or  desponding 
at  sight  of  the  enemy,  but  to  remain  firm  in  the  confident 
assurance  of  a  miraculous  deliverance,  without  their 
striking  a  single  stroke,  he  appointed  singers  .  .  .  that 
tliey  should  praise  ...  as  they  went  before  the  army 
—Having  arranged  the  line  of  procession,  he  gave  the 
signal  to  move  forwards;  when  the  Levi tes,  leading  the 
van  with  their  musical  instruments,  and  singing  the 
ISflth  Psalm,  the  people  went  on,  not  as  an  army  marching 
against  an  enemy,  but  returning  in  joyful  triumph  after  a 
victory. 

22-30.  The  Overthrow  of  his  Enemies.  33.  when 
they  began  to  sing  and  to  praise,  tlie  Lord  set  abush- 
ments  against  the  children  of  Ammon,  Moab,  and 
Mount  Seir— Some  think  that  this  was  done  by  angels  in 
human  form,  whose  sudden  appearance  diffused  an  un- 
controllable panic;  others  entertain  tlie  more  probable 
opinion  that,  in  the  camp  of  this  vast  horde,  composed  of 
different  tribes,  jealousies  and  animosities  had  sprung 
up,  which  led  to  wide-spread  dissensions  and  fierce  feuds. 
In  which  they  drew  the  sword  against  each  other.  The 
consequence  was,  that  as  the  mutual  strife  commenced 
when  the  Hebrew  procession  set  out  from  Jerusalem,  the 
work  of  destruction  was  completed  before  Jehoshaphat 
and  his  people  arrived  at  the  battlefield.  Thus  easy  is  it 
for  God  to  make  the  wrath  of  man  to  praise  Him,  to  con- 
found the  counsels  of  His  enemies,  and  employ  their  own 
passions  in  defeating  the  machinations  they  have  devised 
for  the  overthrow  of  His  Church  and  people.  34.  when 
•Tudah  came  to  the  'watch-to'%ver  in  the  "wilderness — 
Most  probably  the  conical  hill,  Jebel  Fercidis,  or  Frank 
Mountain,  from  the  summit  of  which  they  obtained  the 
first  view  of  the  scene  of  slaughter.  Jehoshaphat  and  his 
people  found  the  field  strewed  with  dead  bodies,  so  that 
they  had  not  to  fight  at  all,  bat  to  take  possession  of  an 
immense  booty,  the  collection  of  which  occupied  three 
days.  On  the  fourth  they  set  out  on  their  return  to  Jeru- 
salem in  the  same  order  and  joyful  mood  as  they  came. 
The  place  where  they  mustered  previous  to  departure 
was,  from  their  public  thanksgiving  service,  called,  "The 
Valley  of  Berachah"  (benediction),  now  Wady  Bereikut. 

31-37.  His  Reign.  31.  Jehoshapliat  reigned  over  Jn- 
dah— {See  ch.  24.  1.)  33.  he  walked  in  the  way  of  Asa 
his  father,  and  departed  not  from  it — He  was  more 
Steadfast  and  consistently  religious  (cf.  ch.  15. 18).  3.3.  the 
high  places  >vere  not  taken  a-»vay— Those  on  which 
idolatry  was  practised  were  entirely  destroyed  (ch.  17.6), 
l)ut  those  where  the  people,  notwithstanding  the  erection 
of  the  temple,  continued  to  worship  the  true  God,  pru- 
dence required  to  be  slowly  and  gradually  abolished,  in 
deference  to  popular  prejudice.  35-37.  after  this  did  Je- 
lioshaphat .  .  .  join  himself  tvlthAhazinh  ...  to  make 
ships— A  combined  fleet  was  built  at  Ezion-geber,  the 
destination  of  which  was  to  voyage  to  Tartessus,  but  it 
was  wrecked.  Jehoshaphafs  motive  for  entering  into  this 
partnership  was  to  secure  a  free  passage  through  Israel, 
for  the  vessels  were  to  be  conveyed  across  the  Isthmus  of 
Suez,  and  to  sail  to  the  west  of  Europe  from  one  of  the 
ports  of  Palestine  on  the  Mediterranean.  Eliezar,  a 
prophet,  denounced  this  unholy  alliance,  and  foretold,  as 
Divine  judgment,  the  total  wreck  of  the  whole  fleet.  The 
consequence  was,  that  although  Jehoshaphat  broke  off— in 
obedience  to  the  Divine  will— his  league  with  Ahaziah,  he 
formed  a  new  scheme  of  a  merchant  fleet,  and  Ahaziah 
wished  to  be  admitted  a  partner.  The  proposal  of  the  Is- 
raelitish  king  was  respectfully  declined.  The  destination 
of  this  new  fleet  was  to  Ophir,  because  the  Israelitish  sea- 
f>orts  were  not  accessible  to  him  for  the  Tartessus  trade ; 
276 


but  the  ships,  when  Just  off  the  docks,  were  wrecked  In 
the  rocky  creek  of  Ezion-geber. 

CHAPTER    XXI. 

Ver.  1-4.    Jehoeam  Succeeds  Jehoshaphat.    1.  Je- 

hosliaphat  slept  with  his  fathers  .  .  .  Jehoram  reigned 

—The  late  king  left  seven  sons ;  two  of  them  are  in  our  ver- 
sion named  Azariah ;  but  in  the  Hebrew  they  appear  con- 
siderably different,  the  one  being  spelt  Azariah,  and  the 
other  Azariahu.  Though  Jehoshaphat  had  made  his  family 
arrangements  with  prudent  precaution,  and  while  he  di- 
vided the  functions  of  royalty  in  his  lifetime  (cf.  2  Kings 
8. 16),  as  well  as  fixed  the  succession  to  the  throne  in  his 
eldest  son,  he  appointed  each  of  the  others  to  the  govern- 
ment of  a  fenced  city,  thus  providing  them  with  an  hon- 
ourable independence.  But  his  good  intentions  were  frus- 
trp.ted ;  for  no  sooner  did  Jehoram  find  himself  in  the  sole 
possession  of  sovereign  power  than,  from  jealousy,  or  on 
account  of  their  connections,  he  murdered  all  his  broth- 
ers, together  with  some  leading  influential  persons  who, 
he  suspected,  were  attached  to  their  interest,  or  would 
avenge  their  deaths.  Similar  tragedies  have  been  sadly 
frequent  in  Eastei-n  courts,  where  the  heir  of  the  crown 
looks  upon  his  brothers  as  his  most  formidable  enemies, 
and  Is  therefore  tempted  to  secure  his  power  by  their 
death. 

5-7.  His  Wicxed  Reign.  6.  he  -walked  ...  as  did 
the  house  of  Ahab,  for  he  had  tl»e  daughter  of  Ahab 
to  -tvlfe  — The  precepts  and  examples  of  his  excellent 
father  were  soon  obliterated  by  his  matrimonial  alliance 
with  a  daughter  of  the  royal  house  of  Israel.  Through 
the  influence  of  Athaliah  he  abolished  the  worship  of  the 
Lord,  and  encouraged  an  introduction  of  all  the  corrup- 
tions prevalent  in  the  sister  kingdom.  The  Divine  ven- 
geance was  denounced  against  him,  and  would  have  ut- 
terly destroyed  him  and  his  house,  had  it  not  been  for  a 
tender  regard  to  the  promise  made  to  David  (2  Samuel  7. ; 
2  Kings  8. 19). 

8-17.  Edom  and  Libnah  Revolt.  8.  the  f^domltes 
revolted — That  nation  had  been  made  dependent  by  Da- 
vid, and  down  to  the  time  of  Jehoshaphat  was  governed  by 
a  tributary  ruler  (1  Kings  22.47;  2  Kings  3.9).  But  that 
king  having  been  slain  in  an  insurrection  at  home,  his 
successor  thought  to  ingratiate  himself  with  his  new  sub- 
jects by  raising  the  flag  of  independence.  [Josephus.] 
The  attempt  was  defeated  in  the  first  instance  by  Jehoram, 
who  possessed  all  the  military  establishments  of  his 
father;  but  being  renewed  unexpectedly,  the  Edomites 
succeeded  in  completely  emancipating  their  country  from 
the  yoke  of  Judah  (Genesis  27. 40).  Libnah,  whicli  lay  on 
the  southern  frontier  and  towards  Edom,  followed  theex- 
aniple  of  that  country.  13-15.  there  came  a  -»vrlting  to 
him  from  Elijah— Tliat  prophet's  translation  having 
taken  place  in  the  reign  of  Jehoshaphat,  we  must  conclude 
that  the  name  of  Elijah  has,  by  the  error  of  a  transcriber, 
been  put  for  that  of  Elisha.  13.  hast  made  Judah  and 
the  inhabitants  of  Jentsalem  .  .  .  like  tlie  Avhore- 
doms  of  tlie  house  of  Aliab — i.  e.,  introduced  the  super- 
stitions and  vices  of  Phoenician  idolatry  (see  on  Deuter- 
onomy 13.6-14).  On  this  account,  as  well  as  for  his  unnatu- 
ral cruelties.  Divine  vengeance  was  denounced  against 
him,  win  ch  was  soon  after  executed  exactly  as  the  prophet 
had  foretold.  A  series  of  overwlielming  calamities  befel 
this  wicked  king;  for  in  addition  to  the  revolts  already 
mentioned,  two  neighbouring  tribes  (see  ch.  17. 11)  made 
hostile  incursions  on  the  southern  and  western  portions 
of  his  liingdom;  his  country  was  ravaged,  his  capital 
taken,  his  palace  plundered,  his  wives  carried  off,  all  his 
children  slain  except  the  youngest,  himself  was  seized 
with  an  incurable  dysentery,  which,  after  subjecting  him 
to  the  most  painful  suffering  for  the  unusual  period  of  two 
years,  carried  him  off,  a  monument  of  the  Divine  judg- 
ment; and,  to  complete  his  degradation,  his  death  was 
unlamented,  his  burial  unhonoured  by  his  subjects.  This 
usage,  similar  to  what  obtained  in  Egypt,  seems  to  have 
crept  in  among  the  Hebrews, of  giving  funeral  honours  to 


Ahaziah  Reigns  Wickedly. 


2  CHRONICLES  XXII,  XXIII. 


Joash  Made  King, 


their  kings,  or  witliliolding  them,  according  to  the  good 
or  bad  characters  of  tlieir  reign, 

CHAPTER    XXII. 

Ver.  1-9.  Ahaziah,  Succeeding,  Reigns  Wickedly. 
1.  tlie  iiiUabitauts  of  Jerusalem  made    AliaziaU  .  .  . 

iKlng— Or  Jehoahaz  (cli.  21. 17).  All  his  elder  brotliers  hav- 
ing been  slaughtered  by  the  Arab  marauders,  the  tlirone 
of  Judah  rightfully  belonged  to  him  as  tlie  only  legitimate 
heir  of  Joram.  a.  Forty  and  two  years  old  was  Alia- 
ziali  when  lie  begau  to  reign — (cf.  2  Kings  8.  26).  Ac- 
cording to  tliat  passage,  tlie  commencement  of  liis  reign 
is  dated  in  tlie  twenty-second  yearof  liis  age,  and,  accord- 
ing to  tliis,  in  tlie  forty-second  year  of  the  liiugdom  of  liis 
mother's  family.  [Lighteoot.]  "  If  Ahaziah  ascended 
the  throne  in  the  twenty-second  year  of  his  life,  lie  must 
have  been  born  in  his  father's  nineteenth  year.  Hence,  it 
may  seem  strange  tliat  lie  liad  elder  brotliers;  but  in  the 
East  they  marry  early,  and  royal  princes  had,  besides  tlie 
wife  of  tlie  first  rank,  usually  concubines,  as  Jehoram  had 
(ch.  21. 17) ;  he  might,  therefore,  in  tlie  nineteenth  year  of 
his  age,  very  well  have  several  sons  "  [Keil]  (cf.  ch.  21. 20; 
2  Kings  8. 17).  Atlialiali,  tlic  daughter  of  Oinri — More 
properly,  grand-daughter.  The  exiiression  is  used  loosely, 
as  the  statement  was  made  simply  for  the  purpose  of  in- 
timating that  she  belonged  to  that  idolatrous  race.  3,  4:. 
liis  motlier  -^vas  liis  counsellor  .  .  .  tliey  \«-ere  Ills 
counsellors — The  facile  king  surrendered  himself  wholly 
to  tlie  influence  of  his  mother  and  her  relatives.  Athaliali 
and  her  son  introduced  a  universal  corruption  of  morals, 
and  made  idolatry  the  religion  of  the  court  and  the  na- 
tion. By  them  he  was  induced  not  only  to  conform  to  the 
religion  of  the  northern  kingdom,  but  to  join  a  new  expe- 
dition against  Ramoth-gilead  (see  on  2  Kings  9. 10).  5, 
went  ...  to  'war  against  Hazael,  king  of  Syria — It 
may  be  mentioned  as  a  very  minute  and  therefore  im- 
portant confirmation  of  tliis  part  of  the  sacred  history, 
that  the  names  of  Jehu  and  Hazael  his  coniemporary  have 
both  been  found  on  Assyrian  sculptures ;  and  there  is  also 
a  notice  of  Ithbaal,  king  of  Sidoii,  who  was  the  fatlier  of 
Jezebel.  6.  Azariali  -went  doAvii — i.  e.,  from  Ramoth- 
gilead,  to  visit  the  king  of  Israel,  who  was  lying  ill  of  his 
wounds  at  Jezreel,  and  fled  there  on  the  alarm  of  Jehu's 
rebellion.  9.  He  souglit  Aliaziali,  and  cauglit  liim  (for 
lie  was  hid  in  Samaria)— (cf.  2  Kings  9.27-29).  The  two 
accounts  are  easily  reconciled.  "Ahaziah  fled  first  to  the 
garden-house  and  escaped  to  Samai'ia;  but  was  here, 
where  he  had  hid  himself,  taken  by  Jehu's  men  who  pur- 
sued him,  brouglit  to  Jehu,  who  was  still  near  or  in  Jez- 
reel, and  at  his  command  slain  at  the  hill  Gur,  beside 
Ibleam,  in  his  chariot ;  that  is,  mortally  wounded  with  an 
arrow,  so  that  he,  again  fleeing,  expired  at  Megiddo." 
[Keil.]  Jehu  left  tlie  coi-pse  at  tlie  disposal  of  the  king 
of  Judah's  attendants,  who  conveyed  it  to  Jerusalem,  and 
out  of  respect  to  his  grandfatlier  Jehoshaphat's  memory, 
gave  him  an  honourable  interment  in  the  tombs  of  the 
kings.  So  tlie  liouse  of  Aliaziali  liad  no  potver  to  keep 
still  tlie  kingdom — His  cliildren  were  too  young  to  as- 
sume the  reins  of  government,  and  all  the  other  royal 
princes  had  been  massacred  by  Jehu  (y.  8). 

10-12.  Athaliah,  Destroying  the  Seed-Royal,  Save 
Joash,  Usurps  the  Kingdom.  10.  Atlialiali  .  ,  .  arose 
and  destroyed  all  tlie  seed-royal — (See  on  2  Kings  11. 1-3.) 
Maddened  by  the  massacre  of  the  royal  family  of  Aliab, 
she  resolved  that  tlie  royal  house  of  David  should  have 
the  same  fate.  Knowing  the  commission  which  Jehu 
had  received  to  extirpate  the  whole  of  Ahab's  posterity, 
she  expected  that  he  would  extend  his  sword  to  her. 
Anticipating  his  movements,  she  resolved,  as  her  only 
defence  and  security,  to  usurp  the  throne  and  destroy 
"the  seed-royal,"  both  because  they  were  hostile  to  the 
Phcenician  worship  of  Baal,  which  she  was  determined 
to  uphold,  and  because,  if  one  of  the  young  princes  be- 
came king,  his  mother  would  supersede  Athaliah  in  the 
dignity  of  queen-mother.  I'Z.  Iia  was  witli  them  lild  in 
ilie  Iiouse  of  God— Certain  persons  connected  with  the 
priesthood  had  a  right  to  occupy  the  buildings  in  the 


outer  wall,  and  all  within  the  outer  wall  was  often  called 
the  temple.  Jehoiada  and  his  family  resided  in  one  of 
these  apartments. 

CHAPTER    XXIII. 

Ver.  1-11.  Jehoiada  Makes  Joash  King.  1.  in  tlie 
seventh  year  Jehoiada  .  .  .  took  the  captains  of  hun- 
dreds, &c.— (See  on  2  Kings  11.4, 17.)  The  five  oflicers  men- 
tioned here  had  been  probably  of  the  royal  guard,  and  were 
known  to  be  strongly  disaffected  to  the  government  of 
Athaliah.  3.  chief  of  the  fathers  of  Israel— This  name  is 
frequently  used  in  Chronicles  for  Judah  and  Benjamin, 
now  all  that  remained  of  Israel.  Having  cautiously  en- 
trusted the  secret  of  the  young  prince's  preservation  to  all 
the  leading  men  in  the  kingdom,  he  enlisted  their  interest 
in  the  royal  cause,  and  got  their  pledge  to  support  it  by  a 
Secret  oatli  of  fidelity,  tliey  came  to  Jerusalem— The  time 
chosen  for  the  grand  discovery  was,  probably,  one  of  the 
annual  festivals,  when  there  was  a  general  concourse  of 
the  nation  at  the  capital.  •*.  This  is  the  thing  that  ye 
shall  do— The  arrangements  made  for  defence  are  here 
described.  The  people  were  divided  into  three  bodies; 
one  attended  as  guards  to  the  king,  while  the  other  two 
were  posted  at  all  the  doors  and  gates,  and  the  captains 
and  military  olHcers  who  entered  the  temple  unarmed  to 
lull  suspicion,  were  furnislied  with  weapons  out  of  tlie 
sacred  armoury,  where  David  had  deposited  his  trophies 
of  victory,  and  which  -was  reopened  on  this  occasion. 
8.  Jehoiada  .  .  .  dismissed  not  the  courses — As  it  was 
necessary  to  have  as  large  a  disposable  force  as  he  could 
command  on  such  a  crisis,  the  high  priest  detained  those 
who,  in  other  circumstances,  would  have  returned  home 
on  the  expiry  of  their  week  of  service.  11.  then  tliey 
brought  out  the  king's  son,  and  put  upon  him  the 
crown,  and  gave  to  him  the  testimony — Some  think 
that  tlie  original  word  rendered  "  testimony,"  as  its  der- 
ivation warrants,  may  s'ignify  here  the  regalia,  especially 
the  bracelet  (2  Samuel  1. 10);  and  this  view  tliej'  support 
on  the  ground  that  "gave  him"  being  supplemented,  the 
text  properly  runs  thus,  "put  upon  him  tlie  crown  and 
testimony."  At  tlie  same  time,  it  seems  equally  pertinent 
to  take  "  the  testimony"  in  the  usual  acceptation  of  that 
term;  and,  accordingly,  many  are  of  opinion  that  a  roll 
containing  a  copy  of  tlie  law  (Deuteronomy  17. 18)  was 
placed  in  the  king's  hands,  which  he  held  as  a  sceptre  or 
truncheon ;  while  others,  referring  to  a  custom  of  Orien- 
tal people,  when  receiving  a  letter  or  document  from  a 
higlily  respected  quarter,  lifting  it  up  to  their  heads  before 
opening  it,  consider  that  Joash,  besides  the  crown,  had 
the  book  of  the  law  laid  upon  his  head  (see  Job  31.  85,  36). 
God  save  the  king — lit..  Long  live  the  king. 

12-15.  Athaliah  Slain.  12.  ivhen  Athaliah  heard 
the  uoLse  of  the  people— Tlie  unusual  commotion  indi- 
cated by  the  blast  of  the  trumpets,  and  the  vehement 
acclamations  of  the  people,  drew  her  attention,  or  ex- 
cited her  fears.  She  might  have  flattered  herself  that, 
having  slain  all  the  royal  family,  she  was  In  perfect 
security;  but  it  is  just  as  likclj' that,  finding  on  reflec- 
tion, one  had  escaped  her  murderous  hands,  she  might 
not  deem  it  expedient  to  institute  any  inquiries;  but  the 
very  idea  would  keep  her  constantly  in  a  state  of  Jealous 
suspicion  and  irritation.  In  that  state  of  mind,  the 
wicked  usurper,  hearing  across  the  Tyropceon  the  out- 
burst of  popular  joy,  rushed  across  the  bridge  to  the 
temple  grounds,  and,  penetrating  from  a  single  glance 
the  meaning  of  the  whole  scene,  raised  a  shriek  of 
"  Treason  !"  13.  behold,  the  king  stood  at  his  pillar  at 
the  entering  in— The  kings  pillar  was  in  the  people's 
court,  opposite  that  of  the  priests'.  The  young  king, 
arrayed  in  the  royal  insignia,  had  been  brought  out  of 
the  inner,  to  stand  forth  In  the  outer  court,  to  the  public 
view.  Some  think  that  he  stood  on  the  brazen  scafltold 
of  Solomon,  erected  beside  the  pillar.  1*,  15.  Slay  her 
not  in  tlic  house  of  tlic  liord  .  .  .  And  tvhen  she  'was 
come  to  the  entering  of  the  horse-gate  by  the  king's 
house,  they  slew  her  there— The  high  priest  ordered  her 
Immediately  to  be  taken  out  of  the  temple  grounds  and 

277 


Joash  Falls  into  Idolatry. 


2  CHEONICLES  XXIV,  XXV. 


He  is  Slain  by  his  tenants. 


put  to  death  ;  "  and  they  laid  hands  on  her,  and  she  went 
by  the  way  by  the  which  horses  came  into  the  king's 
house,  and  there  she  was  slain"'  (2  Kings  11. 16).  "Now, 
we  are  not  to  svippose  that  horses  came  into"  the  king's 
house  "of  residence,  but  into  the  king's  (liorscs')  house 
or  hippodrome  (the  gate  of  the  king's  mules)  [Josephus], 
he  had  built  for  them  on  the  south-east  of  the  temple,  in 
the  immediate  vicinity  of  the  horse-gate  in  the  valley  of 
Kedron— a  valley  which  was  at  that  time  a  kind  of  dese- 
crated place  by  the  destruction  of  idols  and  their  appur- 
tenances" (2  Kings  23.  2,  6, 12).  [Barclay's  City  of  the 
Great  King.] 

16.  Jehoiada  Restores  the  Worship  of  God,  and 
Settles  the  King.  16.  Jelioiada  made  a  covenant — 
(See  on  2  Kings  11. 17.) 

CHAPTER   XXIV. 

Ver.  1-14.  Joash  Reigns  "Well  all  the  Days  of 
Jehoiada.  1-3.  Joash  began  to  reign— (See  on  2  Kings 
12. 1-3.)  Jelioiada  took  for  Iilm  two  Avives — As  Jehoiada 
was  now  too  old  to  contract  such  new  alliances,  the  gen- 
erality of  interpreters  apply  this  statement  to  the  young 
king.  4-14:.  Joasli  was  minded  to  repair  tlie  Iionsc  of 
the  liord— (See  on  2  Kings  12.  4-16.) 

15,16.  Jehoiada  being  Dead.  15, 16.  Jehoiada  ^vaxed 
old  .  .  .  and  died — His  life  protracted  to  unusual  longev- 
ity, and  spent  in  the  service  of  his  country,  deserved  son^e 
tribute  of  public  gratitude,  and  this  was  rendered  in  tlie 
posthumous  honours  that  were  bestowed  on  him.  Among 
the  Hebrews,  intramural  interment  was  prohibited  in 
every  city  but  Jerusalem,  and  there  the  exception  was 
made  only  to  the  royal  family  and  persons  of  eminent 
merit,  on  whom  the  distinction  was  conferred  of  being 
buried  in  the  city  of  David,  among  the  kings,  as  in  the 
case  of  Jehoiada. 

17-22.  Joash  Falls  into  Idolatry.  1T-3.-3.  Kow  up 
came  the  princes  of  Judah,  and  made  obeisance  to  tSie 
liing  — Hitherto,  wliile  Joash  occupied  the  thi'one,  his 
uncle  had  held  the  reins  of  sovereign  power,  and  by  his 
excellent  counsels  had  directed  tlie  young  king  to  such 
measures  as  were  calculated  to  promote  both  tlie  civil 
and  religious  interests  of  the  country.  The  fervent  piety, 
practical  wisdom,  and  inflexible  flrmness  of  tliat  sage 
counsellor  exerted  immense  influence  over  all  classes. 
But  now  that  the  helm  of  the  state-ship  was  no  longer 
steered  by  the  sound  head  and  firm  hand  of  the  venerable 
higii  priest,  the  real  merits  of  Joash's  administration  ap- 
pear; and  for  want  of  good  and  enlightened  principle,  as 
well  as,  perhaps,  of  natural  energy  of  character,  he  al- 
lowed himself  to  be  borne  onward  in  a  course  which  soon 
wrecked  the  vessel  vipon  hidden  rocks,  the  king  heark- 
ened unto  tliem,  &c. — ^They  were  secretly  attached  to 
idolatry,  and  their  elevated  rank  affords  sad  proof  how 
extensively  and  deeply  the  nation  had  become  corrupted 
during  the  reigns  of  Jehoram,  Ahaziah,  and  Athaliah. 
With  strong  professions  of  allegiance  they  humbly  re- 
quested that  they  might  not  be  subjected  to  the  continued 
necessity  of  frequent  and  expensive  journeys  to  Jeru- 
salem, but  allowed  the  privilege  their  fathers  had  en- 
yoyed  of  worshipping  God  in  high  places  at  home;  and 
they  framed  their  jjetitiou  in  this  plausible  and  least 
oflensive  manner,  well  knowing  that,  if  excused  attend- 
ance at  the  temple,  they  might — withovit  risk  of  discovery 
or  disturbance— indulge  their  tastes  in  the  observance  of 
any  private  rites  they  pleased.  The  weak-minded  king 
granted  their  petition;  and  the  consequence  was,  that 
when  they  left  the  house  of  the  Lord  God  of  their  fathers, 
they  soon  "  served  groves  and  idols."  -ivrath  came  upon 
Judah  and  Jei-usalem— The  particular  mention  of  Jeru- 
salem as  involved  in  the  sin  implies  that  the  neglect  of 
the  temple  and  the  consequent  idolatry  received  not  only 
the  king's  toleration,  but  his  sanction ;  and  it  naturally 
occurs  to  ask  how,  at  his  mature  age,  sucli  a  total  aban- 
donment of  a  place  with  which  all  his  early  recollections 
were  associated  can  be  accounted  for.  It  has  been  sug- 
gt^sted  that  what  he  had  witnessed  of  the  conduct  of  many 
oi  tiie  priests  in  the  careless  performance  of  the  worship, 
278 


and  especially  their  unwillingness  to  collect  the  money, 
as  well  as  apply  a  portion  of  their  revenues  for  the  re- 
pairs of  the  temple,  had  alienated  and  disgusted  him. 
[Leclerc]  19.  Yet  he  sent  prophets— Elisha,  Mieah, 
Jehu  son  of  Hanani,  Jahaziel  son  of  Zechariah  (ch.  20. 14), 
Eliezar  son  of  Dodavah  (ch.  20.37),  lived  and  taught  at 
that  time.  But  all  their  prophetic  warnings  and  de- 
nunciations were  unheard  and  unheeded.  30.  the  Spirit 
of  God  came  upon  Zechariah,  tlie  son  of  Jelioiada^ 
probably  a  younger  son,  for  his  name  does  not  occur  in 
the  list  of  Aaron's  succes-sors  (1  Chronicles  6).  stood  ahovo 
the  people — Being  of  the  priestly  order,  he  spoke  from 
the  inner  court,  which  was  considerably  higher  than  that 
of  the  people,  and  said  unto  them,  Tlius  saitli  God, 
"Why  transgress  ye  tlie  commandments  of  tlie  Tjord, 
that  ye  cannot  prosper,  &c. — His  near  relationship  to 
the  King  might  have  created  a  feeling  of  delicacy  and  re- 
luctance to  interfere ;  but  at  length  he,  too,  was  prompted 
by  an  irresistible  impulse  to  protest  against  the  prevail- 
ing impiety.  The  bold  freedom  and  energy  of  his  remon- 
strance, as  well  as  his  denunciation  of  the  national  ca- 
lamities that  would  certainly  follow,  were  most  unpala- 
table to  the  king ;  while  they  so  roused  the  fierce  passions 
of  the  multitude  that  a  band  of  miscreants,  at  tlie  secret 
instigation  of  Joash,  stoned  him  to  death.  This  deed  of 
violence  involved  complicated  criminality  on  the  part  of 
the  king.  It  was  a  horrid  outrage  on  a  prophet  of  the 
Lord— base  ingratitude  to  a  family  who  had  preserved  his 
life — atrocious  treatment  of  a  true  Hebrew  patriot— an 
illegal  and  unrighteous  exercise  of  his  power  and  au- 
thority as  a  king.  i33.  -^vheii  he  died,  Sie  said,  The  Lord 
look  upon  it  and  require  it — These  dying  words,  if  they 
implied  a  vindictive  imprecation,  exliibit  a  striking  con- 
trast to  the  spirit  of  the  first  Christian  martyr  (Acts  7.  60). 
But,  instead  of  being  the  expression  of  a  personal  wish, 
they  might  be  the  utterance  of  a  prophetic  doom. 

23-27.  He  is  Slain  by  his  Servants.  33.  at  tlie  end 
of  the  year  the  host  of  Syria  came  up — This  invasion 
took  place  under  the  personal  conduct  of  Hazael,  whom 
Joash,  to  save  the  miseries  of  a  siege,  prevailed  on  to 
withdraw  his  foi-ces  by  a  large  present  of  gold  (2  Kings 
12. 18).  Most  probably,  also,  he  promised  the  payment  of 
an  annual  tribute,  on  tlie  neglect  or  refusal  of  which  the 
Syrians  returned  the  following  year,  and  witii  a  mere 
handful  of  men  inflicted  a  total  and  humiliating  defeat 
on  the  collected  force  of  the  Hebrews.  35.  they  left  him 
in  sore  diseases— The  close  of  his  life  was  embittered  by 
a  painful  malady,  wliich  long  confined  him  to  bod.  his 
o-»vn  servants  conspired  against  him — These  two  con- 
spirators (whose  fathers  were  Jews,  but  their  mothers 
aliens)  were  probably  courtiers,  who,  having  constant 
access  to  the  bed-chamber,  could  the  more  easily  execute 
their  design,  for  the  hlood  of  the  sons— I'ead  "  the  son" 
of  Jelioiada.  Public  opinion  seems  to  have  ascribed  the 
disasters  of  his  life  and  reign  to  that  foul  crime,  and 
as  the  king  had  long  lost  tlie  esteem  and  respect  of  his 
subjects,  neither  horror  nor  sorrow  was  expressed  for 
his  miserable  end  \ 

CHAPTER    XXV. 

Ver.  1-4.  Amaziah  Begins  to  Reign  Well.  1.  Ama- 
ziali  Tsvas  t-vventy  and  five  years  old,  &c. —  (See  on  2 
Kings  4. 1-6.) 

5-10.  Having  Hired  an  Army  of  Israelites  against 
the  Edomites,  at  the  Word  of  a  Prophet  he  Loses 
AN  Hundred  Talents  and  Dismisses  them.  5.  Ama- 
j.iah  made  captains,  &c.— As  all  who  were  capable  of 
bearing  arms  were  liable  to  serve,  it  was  quite  natural  in 
making  up  the  muster-roll  to  class  them  according  to 
their  respective  families,  and  to  appoint  the  officers  of 
each  corps  from  the  same  quarter;  so  that  all  the  soldiers 
Avho  formed  a  regiment  were  brothers,  relatives,  friends. 
Thus  the  Hebrew  troops  were  closely  linked  together, 
and  had  strong  inducements  to  keep  steady  in  their 
ranks,  found  them  three  hundred  tlioiisand  choice 
men— This  was  only  a  fourth  part  of  Jehoshaphat's  army 
(ch.  17. 14-19),  showing  how  sadly  the  kingdom  of  Judah 


Amaziah  Overthrows  the  Edoinilca. 


CIIKONICLES  XXVI. 


Uzziah  Succeeds  him. 


hatl,  in  the  space  of  eighty-two  years,  been  reduced  in 
population  by  foreign  wars,  no  less  tlian  by  internal  cor- 
ruptions. But  the  full  amount  of  Amaziah's  troops  may 
not  be  here  stated.  6.  He  lilrcd  also  an  Iiundrecl  tltou- 
saiid  miglity  men  of  valour  for  an  Hundred  talents 
of  silver— Tills  sum  was  paid  into  tlie  excliequer  of  Je- 
hoahaz  —  not  gl/en  as  bounty  to  the  mercenaries  who 
were  obliged  to  serve  at  the  sovereign's  call;  their  re- 
muneration consisting  only  in  the  booty  tliey  miglit 
obtain.  It  was  about  £50,000  sterling,  being  10s.  per  man, 
Including  officers— a  very  paltry  pay,  compared  with  the 
bounty  given  for  a  soldier  in  this  countrj^.  But  it  must 
be  remembered  that  in  ancient  times  campaigns  were 
Bhort,  and  the  hazards  of  tlie  service  comparatively  small. 
t,  8.  tUei'e  came  a  man  of  God — sent  to  dissuade  Aina- 
ziali-from  the  course  he  was  following,  on  the  ground  that 
"tlie  Lord  was  not  with  Israel."  Tliis  statement  was 
perfectly  intelligible  to  the  king.  But  the  historian, 
writing  long  after,  thought  it  might  require  explanation, 
and  therefore  added  the  comment,  "  witli  all  the  children 
of  Ephraim."  Idolatry  had  long  been  the  prevailing  re- 
ligion in  that  kingdom,  and  Ephraim  its  headquarters. 
As  to  the  other  part  of  the  prophet's  advice  (v.  8),  consid- 
erable obscurity  hangs  over  it,  as  the  text  stands;  and 
hence  some  able  critics  have  suggested  the  insertion  of 
"not"  in  tlie  middle  clause,  so  that  the  verse  will  be 
thus:  "But  if  thou  wilt  go  (alone),  do,  be  strong  for  the 
battle ;  God  shall  not  make  thee  fall  before  the  enemy." 

10.  separated  them  .  .  .  tUe  army  out  of  Israel  .  .  . 
their  anger  was  kindled  a«;ainst  Judali  —  Amaziah, 
who  knew  his  position  as  the  Lord's  viceroy,  complied 
with  the  prophet's  counsel,  and,  consenting  to  forfeit  tlie 
purchase-money  of  the  Israelitish  soldiers,  discharged 
them.  Exasperated  at  this  treatment,  they  resolved  to 
indemnify  themselves  for  the  loss  of  their  expected  booty, 
and  so  on  their  return  home  they  plundered  all  the  towns 
in  their  way,  committing  great  havoc  both  of  life  and 
property  without  any  stoppage,  as  the  king  of  Judah  and 
his  array  had  set  out  on  their  expedition  (2  Kings  14.7). 

11.  valley  of  Salt^-This  ravine  lies  to  the  south  of  the 
Dead  Sea.  Tlie  arms  of  Amaziah,  in  reward  for  his  obe- 
dience to  the  Divine  will,  were  crowned  with  victory- 
ten  thousand  of  the  Edomites  were  slain  on  the  field,  and 
as  many  taken  prisoners,  who  were  put  to  death  by  pre- 
cipitation "from  the  top  of  the  rock."  This  rock  raiglit 
be  situated  in  tlie  neighbourhood  of  the  battle-field,  but 
more  probably  it  formed  one  of  the  high  craggy  cliffs  of 
Selaii  (Potra),  the  capital  of  the  Edomites,  whither  Ama- 
ziah marched  directly  from  tlie  valley  of  Salt,  and  which 
he  captured  (2  Kings  14. 7).  The  savage  cruelty  dealt  out 
to  them  was  either  in  retaliation  for  similar  barbarities 
inflicted  on  the  Hebrews,  or  to  strike  terror  into  so  re- 
bellious a  people  for  the  future.  The  mode  of  execution, 
by  dasliing  against  stones  (Psalm  137.9),  was  common 
among  many  ancient  nations.  14^16.  Amazlali  Ibrought 
tlie  gods  of  tlie  children  of  Seir — The  Edomites  wor- 
shipped the  sun  under  different  forms  and  witli  various 
rites.  But  burning  incense  upon  altars  was  a  principal 
act  of  worship,  and  this  was  tlie  very  tiling  Amaziah  is 
described  as  liaving  with  strange  Infatuation  performed. 
Whctlier  he  had  been  captivated  witli  tlic  beauty  of  the 
images,  or  lioped  by  honouring  the  gods  to  disarm  tlieir 
fipite  at  liira  for  his  conquest  and  harsh  treatment  of 
their  votaries,  his  conduct  in  establishing  tliese  objects 
of  religious  homage  in  Jerusalem  was  foolish,  Ignorant, 
and  liighly  offensive  to  God,  who  commissioned  a  prophet 
to  rebuke  him  for  his  apostasy,  and  threaten  him  wltli 
the  calamity  tliat  soon  after  befcl  him.  16.  as  he  talked 
•»vith  him,  Ac- Tliose  who  were  invested  witli  the  pro- 
phetic character  were  entitled  to  counsel  kings,  and 
Amaziali,  had  he  not  been  offended  by  unwelcome  truths, 
would  have  admitted  the  claim  of  this  prophet,  who 
was  probably  the  same  that  had  given  him  counsel  pre- 
vious to  the  war  with  Edom.  But  victory  had  elated  and 
blinded  him. 

17.  He  PnovoKES  Joash  to  his  Oveuthroav.  17.  Then 
Amaziah  sent  to  Jehoahaz  .  .  .  Come,  let  us  see  one 
oiiotlicr  in  the  face— (see  on  2  Kings  11.  8-20). 


CHAPTER   XXVI. 

Ver.  1-8.  UzzrAH  Succeeds  Amaziah,  axd  REic.Ng 
WELL  IN  THE  DAYS  OF  Zechariah.  1.  Then  all  the 
people  of  Judah  took.  Uzziah- (see  on  2  Kings  11.  21,  22; 
1.5.  1-3).  a.  He  hullt  Eloth— or  "He  it  was  who  built 
Eloth."  The  account  of  the  fortifications  of  this  port  on 
the  Red  Sea  which  Uzziah  restored  to  the  kingdom  of 
Judah  (ch.  a3. 13),  Is  placed  before  the  chronological  notices 
(v.  3),  either  on  account  of  the  importance  attached  to  the 
conquest  of  Eloth,  or  from  the  desire  of  the  historian  to 
Introduce  Uzziah  as  the  king,  who  was  known  as  the  con- 
queror of  Eloth.  Besides,  it  indicates  that  the  conquest 
occurred  in  the  early  part  of  his  reign— that  it  was  im- 
portant as  a  port,  and  that  Hebrew  merchants  maintained 
the  old  trade  between  it  and  tlie  countries  of  tlie  East 
[.Bektheau.]  5.  he  sought  God  in  the  days  of  Zccha- 
riah— A  wise  and  pious  counsellor,  who  was  skilled  in 
understanding  the  meaning  and  lessons  of  tlie  ancient 
prophecies,  and  who  wielded  a  salutary  influence  over 
Uzziah.  6,  7.  ^vent  forth  and  warred  against  the 
Philistines— He  overcame  them  in  many  engagements- 
dismantled  their  towns,  and  erected  fortified  cities  in 
various  parts  of  the  counti^,  to  keep  them  in  subjection. 
Jabneh,  the  same  as  Jabneel  ("Joshua  15. 11).  Gur-baal  is 
thought  by  some  to  be  Gerar,  and  by  others  Gebal.  8.  the 
Ammonites  gave  gifts— The  countries  east  of  the  Jordan 
became  tributary  to  him,  and  by  the  rapid  succession  and 
extent  of  his  victories,  his  kingdom  extended  to  the 
Egyptian  frontier. 

9,  10.  His  BuiiiDiNGS.  9.  Uzziali  huilt  toivers  In 
Jerusalem,  &c. — Whence  resistance  could  be  made,  or 
missiles  discharged  against  assailants.  The  sites  of  the 
principal  of  these  towers  were— at  the  corner  gate(ch.  25. 
23),  the  north-west  corner  of  the  city;  at  the  valley  gate 
on  the  west,  where  the  Joppa  gate  now  !;•■ ;  at  the  "  turn- 
ing"—a  curve  in  the  city  wall  on  the  easte/n  side  of  Zion, 
The  town,  at  this  point,  commanded  the  horse-gate  which 
defended  Zion  and  the  temple  hill  on  the  south-east. 
[Bertheatj].  10.  also  lie  bu\lt  toAvers  in  the  desert — 
for  the  threefold  purpose  of  defence — of  observation — and 
of  shelter  to  his  cattle;  he  dug  also  a  great  many  wells, 
for  he  loved  and  encouraged  all  branches  of  agriculture. 
Some  of  tliese  "were  in  the  desert,"  L  c,  in  the  district  to 
the  south-east  of  Jerusalem,  on  the  west  of  the  Dead  Sea, 
an  extensive  grazing  district  "in  tlie  low  country"  lying 
between  the  mountains  of  Judah  and  the  Mediterranean  ; 
"and  In  the  plains,"  east  of  the  Jordan,  within  the  terri- 
tory of  Reuben  (Deuteronomy  4.  43;  Joshua  20.  8).  in 
Carmel — This  mountain  being  within  the  boundary  of 
Israel,  did  not  belong  to  Uzziah;  and  as  it  is  here  placed 
in  opposition  to  the  vine-bearing  mountains,  it  is  prob- 
ably used,  not  as  a  proper  name,  but  to  signifi",  as  tlie 
word  denotes,  "fruitful  fields"  (Margin.) 

11-15.  His  Host,  and  Engines  of  War.  11-15.  an 
host  of  Agliting  men  -who  -went  out  to  ^var  by  l>ai\ds — 
He  raised  a  strong  body  of  militia,  divided  into  compiiiiies 
or  regiments  of  uniform  amount,  which  served  in  rota- 
tion. The  enumeration  was  performed  by  two  function- 
aries expert  in  the  drawing  up  of  military  muster-rolls, 
under  the  superintendence  of  ITananiali,  one  of  the  higlx 
officers  of  the  crown.  The  army  consisted  of  307,500  picked 
men,  under  the  command  of  two  thousand  gallant  olliccrs, 
chiefs  or  heads  of  fathers'  houses,  so  that  each  fathers' 
house  formed  a  distinct  band.  They  were  fully  equipped 
with  every  kind  of  military  accoutrements,  from  ina/en 
helmets,  a  habergeon  or  coat  of  mail,  to  a  sling  for  stones. 
15.  made  engines,  invento<l  by  cunning  men,  to  shoot 
arro-ws  and  great  stones — This  is  the  first  notice  that 
occurs  in  history  of  the  use  of  machines  for  throwing 
projectiles.  The  invention  is  apparently  ascribed  to  the 
reign  of  Uzziah,  and  Pliny  expressly  says  they  origniatcd 
in  Syria,  he  \va»  marvellously  helped  till  he  -ivns 
strong— He  conducted  himself  as  became  the  viceroy  of 
the  Divine  King,  and  prospered. 

10-21.  Hk  Invades  the  Priest's  Office,  and  is  Smit- 
ten M'ITH  Leprosy.  IG-ai.  he  transgressed  ngalnirt 
the  Lord,  Ac— (seo  on  2  Kings  15.  5).    TIils  (hiring  and 

279 


Joihan^s  Good  Reign. 


2  CHRONICLES  XXVII,  XXVIII. 


The  Evil  Reign  of  Ahox. 


wicked  act  is  in  botli  records  traced  to  tlie  intoxicating 
influence  of  overweening  pride  and  vanity.  But  here 
tlie  additional  circumstances  are  stated,  tliat  liis  entrance 
was  opposed,  and  strong  remonstrances  made  (1  Cliron- 
icles  6. 10)  by  the  high  priest,  who  was  accompanied  by 
eiglity  inferior  priests.  Rage  and  threats  were  the  only 
answers  he  deigned  to  return,  but  God  took  care  to  vindi- 
cate the  sacredness  of  the  priestly  office,  and  at  the  mo- 
ment of  the  king's  lifting  the  censer,  struck  him  with 
leprosy.  The  earthquake  mentioned  (Amos  1. 1)  is  said  to 
have  been  felt  at  the  moment.  [Josephus.]  21.  dwelt  iu 
a  several  liouse— in  an  infirmary.  [Bertheaxj.]  33.  tliey 
buried  him  ...  in  tlie  field  of  tlie  burial  whicli  be- 
longed to  the  kings— He  was  interred  not  in,  but  near, 
the  sepulchre  of  the  kings,  as  the  corpse  of  a  leper  would 
have  polluted  it. 

CHAPTER   XXVII. 

Ver.  1-4.  JoTHAM,  Reigning  Well,  Prospers.  1. 
Jothaiu  Tvas  twenty  and  five  years  old— (See  on  2  Kings 
15.  32-3.5.)    His  motlier's  name  .  .  .  -was  Jerusliali,  the 

daugliter  of  Zadolt— or  descendant  of  the  famous  priest 
of  that  name.  3.  be  did  tlijjt  w^bicb  was  rigbt— The 
general  rectitude  of  his  government  is  described  by  repre- 
senting it  as  conducted  on  the  excellent  principles  which 
had  guided  the  early  part  of  his  father's  reign,  tlie 
people  did  yet  corruptly— (see  2  Kings  15.  35);  but  the 
description  here  is  more  emphatic,  that  though  Jotham 
did  much  to  promote  the  good  of  his  kingdom,  and  aimed 
at  a  thorough  reformation  in  religion,  the  widespread 
and  inveterate  wickedness  of  tlie  people  frustrated  all  his 
laudable  efforts.  3.  He  built  tlie  liigli  gate  of  tlie  liouse 
of  the  liord— Situated  on  the  north— tliat  portion  of  the 
temple  hill  which  was  high  compared  with  the  southern 
part— hence  "  the  higher,"  or  upper  gate  (2  Kings  15.35). 
He  built,  I.  e.,  repaired  or  embellished,  and  on  the  -wall 
of  Ophel— JBTebreiy,  the  Opliel,  i.  e.,  the  mound,  or  emi- 
nence on  the  south-eastern  slope  of  the  temple  mount,  a 
ridge  lying  between  the  valleys  Kedron  and  TjTopceon, 
called  "the  lower  city."  [Josephus.]  He  "built  much," 
having  the  same  desire  as  his  father  to  secure  the  defence 
of  Jerusalem  in  every  direction.  4.  in  the  mountains 
of  Judah,  and  in  the  forests  he  built  castles  and 
to-»vers — I.  e.,  in  the  elevated  and  wooded  spots  where 
fortified  cities  could  not  be  placed,  he  erected  castles  and 
towers. 

5-9.  He  SuBDTTES  THE  Ammonites.  5.  He  fought -with 
the  king  of  the  Ammonites — This  invasion  lie  not  only 
repelled,  but,  pursuing  the  Ammonites  into  their  own 
territory,  imposed  on  them  a  yearly  tribute,  which,  for 
two  years,  they  paid;  but  when  Rezin,  king  of  Syria,  and 
Pekah,  king  of  Israel,  combined  to  attack  the  kingdom 
of  Judah,  they  took  the  opportunity  of  revolting,  and 
Jotham  was  too  distracted  by  other  matters  to  attempt 
the  re-conquest  (see  on  2  Kings  15. 37). 

CHAPTER   XXVIII. 

Ver.  1-21.  Ahaz,  Reigning  "Wickedly,  is  Afflicted 
BY  THE  Syrians.  1-4.  Ahaz  was  t^venty  years  old— 
(see  on  2  Kings  16. 1-4).  This  prince,  discarding  tlie  prin- 
ciples and  example  of  his  excellent  father,  early  betrayed 
a  strong  bias  to  idolatry.  He  ruled  with  an  arbitrary  and 
absolute  authority,  and  not  as  a  theocratic  sovereign  :  he 
not  only  forsook  the  temple  of  God,  but  embraced  first 
the  symbolic  worship  establislied  in  the  sister  kingdom, 
and  afterwards  the  gross  idolatry  practised  by  the  Canaan- 
Ites.  5,  6.  the  liord  .  .  .  delivered  him  into  the  hand 
of  tlie  king  of  Syria  ...  he  -was  also  delivered  into 
the  hand  of  the  king  of  Israel— These  verses,  without 
alluding  to  the  formation  of  a  confederacy  between  the 
Syrian  and  Israelitish  kings  to  invade  the  kingdom  of 
Judah,  or  relating  the  commencement  of  the  war  in  the 
close  of  Jotham's  reign  (2  Kings  15. 37),  give  the  issue  only 
of  some  battles  that  were  fought  in  the  early  part  of  the 
campaign,  delivered  him  .  .  .  smote  him  ...  he  -^vas 
al«o  delivered — i,  e.,  his  army,  for  Ahaz  was  not  per- 
280 


sonally  Included  in  the  number  either  of  the  slain  or  the 
captives.    The  slaughter  of  120,000  in  one  day  was  a  terri- 
ble calamity,  which,  it  is  expressly  said  {v.  G),  was  inflicted 
as  a  judgment  on  Judah,  "  because  they  had  for.saken  the 
Lord  God  of  their  fathers."    Among  the  slain  were  some 
persons  of  distinction,  "Maaseiah  the  king's  son."    Tlie 
sons  of  Ahaz  being  too  young  to  take  part  in  a  battle,  thia 
individual  must  have  been  a  younger  son  of  tlie  late  king 
Jotham.    "  Azrikam,  the  governor  of  the  house,"  i.  e.,  the 
palace;  and  "Elkanah  that  was  next  to  the  king,"  i.e.. 
the  vizier  or  prime  minister  (Genesis  41. 40 ;  EstlierlO.  3) 
These  were  all  cut  down  on  the  field  by  Zichri,  an  Israeli- 
tish warrior,  or  as  some  think,  ordered  to  be  put  to  death 
after  the  battle.    A  vast  number  of  captives  also  fell  into 
the  power  of  .the  conqueroi's;  and  an  equal  division  of 
war  prisoners  being  made  between  the  allies,  they  were 
sent  off  under  a  military  escort  to  the  respective  capitals 
of  Syria  and  Israel.     8.  the  children  of  Israel  carried 
away  captive  of  their  brethren  t-wo  hundred  thousand 
—These  captives  included  a  great  number  of  women,  boys, 
and  girls,  a  circumstance  which  creates  a  presumption 
that  the  Hebrews,  like  other  Orientals,  were  accompanied 
in  the  war  by  multitudes  of  non-combatants    (see   on 
Judges  4. 8).  The  report  of  these  "  bretliren,"  being  brought 
as  captives  to  Samaria,  excited  general  indignation  among 
tlie  better-disposed  inhabitants;  and  Oded,  a  prophet,  ac- 
companied by  the  princes  (v.  12,  compared  with  v.  14),  went 
out,  as  the  escort  was  approaching,  to  prevent  the  dis- 
graceful outrage  of  introducing  such  prisoners  into  the 
city.    Tlie  officers  of  the  squadron  were,  of  course,  not  to 
blame;  they  were  simply  doing  their  military  duty  in 
conducting  those  prisoners  of  war  to  their  destination. 
But  Oded  clearly  shqwed  that  the  Israelitish  army  had 
gained  the  victory — not  by  the  superiority  of  their  arms, 
but  in  consequence  of  the  Divine  judgment  against  Judah ; 
he  forcibly  exposed  the  enormity  of  the  offence  of  keeping 
"tlieir  brethren"  as  slaves  got  in  war;  he  protested  earn- 
estly against  adding  this  great  offence  of  unnatural  and 
sinful  cruelty  (Leviticus  25.  43,  4-1;  Micah  2.  8,  9)  to  the 
already  overwhelming   amount   of  their  own  national 
sins ;  and  such  was  the  effect  of  his  spirited  remonstrance, 
and  the  opposing  tide  of  popular  feeling,  "  that  the  armed 
men  left  the  captives  and  the  spoil  before  the  princes  and 
all  the  congregation."     15.  the  men  -tvhicli  were  ex- 
pressed by  name  rose  xtp — These  were  either  the  "  heads 
of  the  children  of  Ephraim"  (mentioned  v.  12),  or  some 
other  leading  individuals  chosen  for  the  benevolent  office. 
Under  their  kindly  superintendence,  the  prisoners  were 
not  only  released,  but  out  of  the  spoils  were  comfortably 
relieved  with  food  and  clothing,  and  conveyed  as  far  as 
Jericlio  on  their  way  back  to  their  own  homes.    This  is  a 
beautiful  incident,  and  full  of  interest,  as  showing  that 
even  at  this  period  of  national  decline  there  were  not  a 
few  who  steadfastly  adhered  to  the  law  of  God.    16.  At 
that  time  did  King  Ahaz  send  unto  the  kings  of  As- 
syria—"Kings,"  tlie  plural  for  the  singular,  which  in 
many  ancient  versions  is  found.    "At  that  time,"  refers 
to  the  period  of  Ahaz's  great  distress,  when,  after  a  succes- 
sion of  defeats,  he  retreated  within  the  walls  of  Jerusa- 
lem, whither — either  in  the  same  or  a  subsequent  cam- 
paign—the Syrian  and  Israelitish  allies  marched  to  be- 
siege him  (see  on  2  Kings  16.  7-9).    Though  delivered  from 
this  danger,  other  enemies  infested  his  dominions  both 
on  the  soutli  and  the  west.     IT.  again  the  Edomites 
had  come  and  smitten  Judah — This  invasion  must  have 
been  after  Rezin  (at  the  beginning  of  the  late  Syro-Israel- 
itisli  war),  had  released  that  people  from  the  yoke  of  Judah 
(ch.  15. 11 ;  cf.  2  Kings  16.  6).    18.  Gederoth— On  the  Philis- 
tine frontier  (Joshua  15.41).     Shocho— or  Socah  (Joshua 
15. 35),  now  Shuweikeh,  a  town  in  the  Valley  of  Judah  (see 
on  1  Samuel  17. 1).     Giniso — Now  Jimza,  a  little  east  of 
Ludd  (Lydda).  [Robinson.]   All  these  disasters,  by  which 
the  "Lord  brought  Judah  low,"  was  because  of  Ahaz, 
king  of  Israel  (Judah),  see  ch.  21. 2;  24. 16 ;  28. 27,  who  made 
Judah  naked,  and  transgressed  sore  against  the  Lord. 
30.  Tilgath-pilneser  .  .  .  distressed  him,  but  strength- 
ened him  not— t.  e..  Notwithstanding  the  temporary  re- 
lief which  Tilgath-pilneser  afforded  him  by  the  conquest 


Uezehiah's  Good  Eeign. 


2  CHRONICLES  XXIX,  XXA. 


The  House  of  God  Cleansed. 


of  Damascus  and  the  slaughter  of  Rezin  (2  Kings  16.  9), 
little  advantage  resulted  from  it,  for  Tilgatli-pllneser 
spent  tlie  winter  in  voluptuous  revelry  at  Damascus;  and 
the  connection  formed  with  the  Assyrian  king  was  event- 
ually a  source  of  new  and  greater  calamities  and  humil- 
iation to  the  kingdom  of  Judah  {v.  2,  3). 

22-27.  His  Idolatky  in  His  Distress.  !Ja.  In  tKe  time 
of  liis  distress  fUd  lie  trespass  yet  more  against  tlie 
Lord— This  infatuated  king  surrendered  himself  to  the 
influence  of  idolatry,  and  exerted  his  royal  authority  to 
extend  it,  with  the  intensity  of  a  passion— witli  the  ig- 
norance and  servile  fear  of  a  heathen  {v.  23)  and  a  ruthless 
defiance  of  God  (see  on  2  Kings  IG.  10-20). 

CHAPTER   XXIX. 

Ver.  1,  2.  Hezekiah's  Good  Reign.  1.  Hezekiah  be- 
gan to  reigu,  &c. — (see  on  2  Kings  18.  1-3.)  His  mother's 
name,  which,  in  the  passage  referred  to,  appears  in  an 
abridged  form,  is  here  given  in  full. 

3-11.  He  Restores  Religion.  3.  in  tlie  first  year 
of  Ills  reign,  in  tlie  first  montlx — Not  the  first  month 
after  his  accession  to  the  throne,  but  in  Nisan,  the  first 
month  of  the  sacred  year,  the  season  appointed  for  the 
celebration  of  the  passover.  lie  opened  tlie  doors  of  tlie 
house  of  tlie  Lord — Which  had  been  closed  up  by  his 
father  (ch.  28. 21).  and  lie  repaired  tlieni— or  embellished 
them  (cf.  2  Kings  18.  16).  4:.  the  east  street — Tlie  court  of 
the  priests,  wliich  fronted  the  eastern  gate  of  the  temple. 
Assembling  the  priests  and  Levites  there,  he  enjoined 
them  to  set  about  the  immediate  purification  of  the 
temple.  It  does  not  appear  tliat  the  order  referred  to  the 
removal  of  idols,  for  objects  of  idolatrous  homage  could 
scarcely  have  been  put  there,  seeing  the  doors  had  been 
shut  up ;  but  in  its  forsaken  and  desolate  state  the  temple 
and  its  courts  had  been  polluted  by  every  kind  of  impuri- 
ties. 6.  our  fathers  liave  trespassed — Aliaz  and  the  gen- 
eration contemporary  with  him  were  specially  meant, 
for  "they  turned  away  their  faces  from  the  habitation  of 
the  Lord,"  and  whether  or  not  they  turned  east  to  the 
rising  sun,  tliey  abandoned  the  worship  of  God.  "They 
shut  up  the  doors  of  the  porch,"  so  that  the  sacred  ritual 
was  entirely  discontinued.  8.  Wlierefore  tlie  wratli  of 
tlie  Lord  was  upon  Jiidali  and  Jfernsalcm — This  pious 
king  had  the  discernment  to  ascribe  all  the  national 
calamities  that  had  befallen  the  kingdom  to  the  true 
cause,  viz.,  apostasy  from  God.  The  country  had  been 
laid  waste  by  successive  wars  of  invasion,  and  its  re- 
sources drained,  many  families  mourned  members  of 
their  household  still  suffering  the  miseries  of  foi-eign 
captivity,  all  their  former  prosperity  and  glory  had  fled, 
and  to  what  was  this  painful  and  humiliating  state  of 
aflairs  to  be  traced,  but  the  manifest  judgment  of  God 
upon  the  kingdom  for  its  sins  ?  lO.  H.  No-»v  it  is  in  mine 
heart  to  make  a  covenant  with  God — Convinced  of  the 
sin  and  bitter  fruits  of  idolatry,  Hezekiah  intended  to  re- 
verse the  policy  of  his  father,  and  to  restore,  in  all  its 
ancient  purity  and  glory,  the  worship  of  the  true  God. 
His  commencement  of  this  resolution  at  the  beginning 
of  his  reign  attests  his  sincere  piety,  and  it  also  proves 
the  strength  of  his  conviction  that  righteousness  exalteth 
a  nation,  for,  instead  of  waiting  till  his  throne  was  con- 
solidated, he  devised  measures  of  national  reformation 
at  the  beginning  of  his  reign,  and  vigorously  faced  all  the 
difficulties  which,  in  such  a  course,  he  had  to  encounter, 
after  the  people's  habits  had  so  long  been  moulded  to 
idolatry.  His  intentions  were  first  disclosed  to  this 
meeting  of  the  priests  and  Levites— for  the  agency  of 
these  officials  was  to  be  employed  in  carrying  them  into 
effect. 

12-36.  TnE  House  of  God  Cleansed,  la.  Tlien  the 
lievltes  arose— Fourteen  chiefs  undertook  the  duty  of 
collecting  and  preparing  their  brethren  for  the  important 
work  of  "cleansing  the  Lord's  house."  Beginning  with 
the  outer  courts— that  of  the  priests  and  that  of  tlie  peo- 
ple— the  cleansing  of  these  occupied  eiglit  days,  after 
which  they  set  themselves  to  purify  the  interior;  but  as 
the  Levites  were  not  allowed  to  enter  within  tlie  walls  of 


the  temple,  the  priest  brought  all  the  sweepings  out  to 
the  porch,  where  they  were  received  by  the  Levites,  and 
thrown  into  the  brook  Kedron.  This  took  eight  days 
more;  and,  at  the  end  of  this  period  they  repaired  to  tlie 
palace,  and  announced  that  not  only  had  the  whole  of 
the  sacred  edifice,  within  and  without,  undergone  a  thor- 
ough purification,  but  all  tlie  vessels  which  the  late  king 
had  taken  away  and  applied  to  a  common  use  in  his 
palace,  had  been  restored,  "and  sanctified."  20.  Tlien 
Hezekiah  the  king  rose  early,  and  gathere<l  the  mlera 
of  the  city— His  anxiety  to  enter  upon  the  expiatory  ser- 
vice with  all  possible  despatch,  now  that  the  temple  had 
been  properly  prepared  for  it,  prevented  his  summoning 
the  whole  representatives  of  Israel.  The  requisite  num- 
ber of  victims  having  been  provided,  and  the  oflicers  of 
the  temple  having  sanctified  themselves  according  to  the 
directions  of  the  law,  the  priests  were  appointed  to  olTer 
sacrifices  of  atonement  successively  for  "the  kingdom," 
i.  e.,  for  the  sins  of  the  king  and  his  predecessors— "  for 
the  sanctuary,"  i.e.,  for  the  sins  of  the  priests  themselves, 
and  for  the  desecration  of  the  temple— "and  for  Judah," 
i.  e.,  for  the  people  who,  by  their  voluntary  consent,  were 
involved  in  the  guilt  of  the  national  apostasy.  Animals 
of  tlic  kinds  used  in  sacrifice  were  offered  by  sevens— that 
number  indicating  completeness.  The  Levites  were  or- 
dered to  praise  God  with  musical  instruments,  which, 
although  not  originally  used  in  the  tabernacle,  had  been 
enlisted  in  the  service  of  Divine  worship  by  David  on  the 
advice  of  the  prophets  Gad  and  Nathan,  as  well  calcu- 
lated to  animate  the  devotions  of  the  people.  At  the 
close  of  the  special  services  of  the  occasion,  viz.,  the  offer- 
ing of  atonement  sacrifices,  the  king  and  all  civic  rulers 
who  were  present  joined  in  the  worship.  A  grand  anthem 
was  sung  (v.  30)  bj'  the  choir,  consisting  of  some  of  the 
psalms  of  David  and  Asaph,  and  a  great  number  of 
thank  offerings,  praise  offerings,  and  free-will  burnt 
offerings  were  presented  at  the  invitation  of  the  king. 
31.  Hezekiah  .  .  .  said,  No-w  ye  have  consecrated  your- 
selves unto  the  Lord,  come  near — This  address  was  made 
to  the  priests  as  being  now,  by  the  sacrifice  of  the  expia- 
tion offerings,  anew  consecrated  to  the  service  of  God, 
and  qualified  to  resume  the  functions  of  their  sacred 
office  (Exodus  28.  41 ;  29.  32).  tlie  congi-egation  brought 
in — i.  c,  the  body  of  civic  rulers  present.  34.  the  priests 
■»vere  too  fe-\v,  -wherefore  their  brethren  tlie  Levites 
did  help  them— The  skins  of  beasts  intended  as  peace 
ofterings  might  be  taken  off  by  the  officers,  because,  in 
such  cases,  the  carcass  was  not  wholly  laid  upon  the 
altar;  but  animals  meant  for  burnt  offerings  which  were 
wholly  consumed  by  fire  could  be  flayed  by  the  priests 
alone,  not  even  the  Levites  being  allowed  to  touch  them, 
except  in  cases  of  unavoidable  necessity  (ch.  3-5. 11).  The 
duty  being  assigned  by  the  law  to  the  priests  (Leviticus  1. 
6),  was  construed  by  consuetudinary  practice  as  an  exclu- 
sion of  all  others  not  connected  with  the  Aaronic  family. 
for  the  Levites  were  more  upright  in  lieart  to  sanctity 
themselves  than  the  priests — i,  e.,  displayed  greater  alac- 
rity than  the  priests.  This  service  was  hastened  on  by 
the  irrepressible  solicitude  of  the  king;  and  whether  it 
was  that  many  of  the  priests  being  absent  In  the  country, 
had  notarrived  in  time— whether  from  the  long  interrup- 
tion of  the  public  duties,  some  of  them  had  relaxed  in 
their  wonted  attentions  to  personal  cleanliness,  and  had. 
many  preparations  to  make,  or  whether  from  some 
having  participated  in  the  Idolatrous  services  intro- 
duced by  Ahaz,  they  were  backward  in  repairing  to  the 
temple— a  reflection  does  seem  to  be  cast  upon  their  order 
as  dilatory  and  not  univereally  ready  for  duty  (cf.  ch.  30. 
15).  Thus  was  the  newly-consecrated  temple  reopened 
to  the  no  small  Joy  of  the  pious  king  and  all  the  people. 

CHAPTER    XXX. 

Ver.  1-12.  Hezekiah  PROC'iAiMS  A  Passovek.  l.  lietr- 
klah  sent  to  all  .  .  .  .Tiidah  ...  to  come  to  .  .  .  Jeru- 
snlein,  to  keep  the  passover— This  great  religious  fi'stl- 
val  had  not  been  regularly  observed  by  the  Hebrews  In 
their  national  capacity  for  a  long  time,  in  consequence 

281 


Haxkiah  Proclaims  a  Passover. 


2  CITEONICLES  XXXI. 


The  Altars  of  Idolatry  Destroyed. 


both  of  the  division  of  the  kingdom,  and  the  many  dis- 
orders that  had  followed  that  unhappy  event.  Hezelciah 
longed  extremely  to  see  its  observance  revived ;  and  the 
expression  of  his  wishes  having  received  a  hearty  re- 
sponse from  tlie  princes  and  cliief  men  of  his  own  king- 
dom, the  preparatory  steps  were  taken  for  a  renewed 
celebration  of  the  national  solemnity,  letters  to  Ephraim 
and  Maiiasseli— The  names  of  these  leading  tribes  are 
used  for  tlie  whole  kingdom  of  Israel.  It  being  judged 
impossible,  however,  that  the  temple,  tlie  priests,  and 
people  could  be  all  duly  sanctified  at  the  usual  time  ap- 
pointed for  the  anniversary,  viz.,  the  fourteenth  day  of 
the  first  month  (Nisan),  it  was  resolved,  instead  of  post- 
poning the  feast  till  another  year,  to  observe  it  on  the 
fourteenth  day  of  the  second  month ;  a  liberty  Avhich,  be- 
ing in  certain  circumstances  (Numbers  9.  0-13)  gi'ivnted  to 
individuals,  might,  it  was  believed,  be  allowed  to  the  whole 
people.  Hezekiah"s  proclamation  was,  of  course,  autiior- 
itative  in  his  own  kingdom,  but  it  could  not  have  been 
made  and  circulated  in  all  the  towns  and  villages  of  the 
neiglibouring  kingdom  without  the  concurrence,  or  at 
least  the  permission,  of  the  Israelitish  sovereign.  Iloshea, 
the  reigning  king,  is  described  as  though  evil  in  some  re- 
spects, yet  more  favourably  disposed  to  religious  liberty 
than  any  of  his  predecessors  since  the  separation  of  the 
kingdom.  This  is  thought  to  be  the  meaning  of  the  miti- 
gating clause  in  his  character  (2  Kings  17.  2).  tlie  posts— 
i.  e.,  runners,  or  royal  messengers,  who  were  taken  from 
the  king's  body-guard  (ch.  23. 1,  2).  Each,  well  mounted, 
had  a  certain  number  of  miles  to  traverse,  and,  having 
Ijerformed  his  course,  was  relieved  by  another,  who  had  to 
scour  an  equal  extent  of  ground;  so  that,  as  the  govern- 
ment messengers  were  despatched  in  all  directions,  public 
edicts  were  speedily  diffused  throughout  the  country.  The 
proclamation  of  Hezekiah  was  followed  by  a  verbal  ad- 
dress from  himself,  piously  urging  the  duty,  and  setting 
forth  the  advantages  of  a  return  to  the  pure  faith  and  in- 
stitutions which  God  had  delivered  to  their  ancestors 
tlirough  Moses,  the  remnant  of  yon  tliat  are  escaped 
out  of  tlie  Hand  of  tlie  kings  of  Assyria — This  implies 
tliat  several  expeditions  against  Israel  had  already  l^een 
made  by  Assyrian  invaders  — by  Pul  (2  Kings  15. 19),  but 
none  of  the  people  were  then  removed;  at  a  later  period 
by  Tiglath-pileser,  when  it  appears  that  numbers  among 
the  tribes  east  of  Jordan  (1  Chronicles  5.  2G),  and  afterwards 
in  the  northern  parts  of  Israel  (2  Kings  15.  20),  were  car- 
ried into  foreign  exile.  The  invasion  of  Shalmaneser  can- 
not be  alluded  to,  as  it  did  not  take  place  till  the  sixth 
year  of  Hezekiah's  reign  (2  Kings  17.  6;  18.  9-12).  10.  Tlie 
posts  passed  from  city  to  city— It  is  not  surprising  that 
after  so  long  a  discontinuance  of  the  sacred  festival,  this 
attempt  to  revive  it  should,  in  some  quarters,  have  ex- 
cited ridicule  and  opposition;  and,  accordingly,  among 
the  tribes  of  Ephraim,  Manasseh,  and  Zebulun,  Heze- 
kiali's  "messengers  met  with  open  insults  and  ill  usage. 
ISTumbers,  howevei-,  in  these  very  districts,  as  well  as 
throughout  the  kingdom  of  the  ten  tribes,  generally  com- 
plied with  the  invitation;  while,  in  the  kingdom  of  Ju- 
dah,  there  was  one  unanimous  feeling  of  high  expectation 
and  pious  delight.  The  concourse  that  repaired  to  Jeru- 
salem on  the  occasion  was  very  great,  and  the  occasion 
was  ever  after  regarded  a.s  one  of  the  greatest  passovers 
that  had  ever  been  celebrated. 

13-27.  The  Assembly  Destroy  the  Altars  of  Idola- 
try. 1*.  tliey  arose,  and  took  away  the  altars  tliat 
were  in  Jerusalem— As  a  necessary  preparation  for  the 
right  observance  of  the  approaching  solemnity,  the  re- 
moval of  the  altars  was  resolved  upon,  which  Ahaz  had 
er!;cted  in  the  city  (ch.  28.  24);  for,  as  being  the  people  of 
God,  the  Hebrews  were  bound  to  extirpate  all  traces  of 
Idolatry;  and  it  was  a  happy  sign  and  pledge  of  the  influ- 
ence of  the  Spirit  pervading  the  minds  of  the  people 
when  they  voluntarily  undertook  this  important  prelimi- 
nary work.  15.  tlie  priests  and  licvites  were  ashamed 
—Though  the  Levites  are  associated  in  this  statement,  the 
priests  were  principally  referred  to ;  those  of  them  who 
had  been  dilatory  or  negligent  in  sanctifying  themselves 
(ch,  29. 34)  were  put  to  the  blush  and  stimulated  to  their 
282 


duty  by  the  greater  alacrity  and  zeal  of  the  people.  IS- 
IS, the  priests  sprinkled  the  hlood  •tvhich  they  re- 
ceived of  the  hand  of  the  Levites— This  was  a  deviation 
from  the  established  rules  and  practices  in  presenting  the 
offerings  of  tlie  temple ;  and  the  reason  was,  that  num- 
bers present  on  the  occasion  having  not  sanctified  them- 
selves, the  Levites  slaughtered  the  paschal  victims  (see 
on  ch.  35. 5)  for  every  one  that  was  unclean ;  wliile  at  other 
times  the  heads  of  families  killed  the  lambs  themselves, 
the  priests  receiving  the  blood  from  their  hands  and  pre- 
senting it  on  the  altar.  Multitudes  of  the  Israelites,  es- 
pecially from  certain  tribes  (v.  18),  were  in  this  unsancti- 
fied  state,  and  yet  they  ate  the  passover— an  exceptional 
feature  and  one  opposed  to  the  law  (Numbers  9.  6) ;  but 
this  exception  was  allowed  in  answer  to  Hezekiah's 
prayer  (v.  18-20).  the  Lord  .  .  ,  healed  the  people — We 
imagine  the  whole  affair  to  have  been  the  following :  in 
consequence  of  their  transgressions  they  had  cause  to  fear 
disease  and  even  death  (Leviticus  15. 31),  Hezekiah  prayed 
for  the  nation,  which  was  on  the  point  of  being  diseased, 
and  might  therefore  be  regarded  as  sick  already.  [Ber- 
theau.]  ai.  the  cliildren  of  Israel  .  .  .  kept  the- feast 
— The  time  appointed  by  the  law  for  the  continuance  of 
the  feast  was  seven  days ;  but  in  consequence  of  its  hav- 
ing been  allowed  to  fall  so  long  into  desuetude,  they 
doubled  the  period  of  celebration,  and  kept  it  fourteen 
days  with  unabated  satisfaction  and  joy,  materials  for  the 
additional  sacrificial  meals  being  supplied  by  the  munifi- 
cence of  the  king  and  the  princes,  and  a  great  number 
of  priests  sanctified  tliemselves — So  that  there  would  be 
a  sufficient  number  of  hands  for  the  additional  services. 

CHAPTEE    XXXI. 

Ver.  1-10.  The  People  Forwarb  in  Destro  i  ing  Idol- 
atry. 1.  all  Israel  .  .  .  present  went  out  into  the  cities 
of  Judah — Tlie  solemnities  of  this  paschal  season  left  a 
deep  and  salutary  impression  on  the  minds  of  the  assem- 
bled Avorshippers ;  attachment  to  the  ancient  institutions 
of  their  country  was  extensively  revived;  ardour  in  the 
service  of  God  animated  every  bosom ;  and  under  the  im- 
pulse of  the  devout  feelings  inspired  by  the  occasion,  they 
took  measures  at  the  close  of  the  passover  for  extirpating 
idolatrous  statues  and  altars  out  of  every  city,  as  at  the 
beginning  of  the  festival  they  had  done  in  Jerusalem. 
Judah  and  Benjamin — denote  the  southern  kingdom. 
Ephraim  and  Man asseh— refer  to  the  northern  kingdom. 
This  unsparing  demolition  of  the  monuments  of  idolatry 
would  receive  all  encouragement  from  the  king  and  pub'« 
lie  authorities  of  the  former;  and  the  force  of  the  popular 
movement  was  sufficient  to  effect  the  same  results  among 
the  tribes  of  Israel,  whatever  opposition  the  power  of 
Hoshea  or  the  invectives  of  some  profane  brethren  might 
have  made.  Thus  the  reign  of  idolatry  being  completely 
overthrown,  and  the  pure  worship  of  God  re-established 
throughout  the  land,  the  people  returned  every  one  to  hia 
own  home,  in  the  confident  expectation  that,  through 
tlie  Divine  blessing,  they  would  enjoy  a  happy  future  of 
national  peace  and  prosperity,  a.  Hezekiah  appointed 
the  courses  of  the  priests,  &c. — The  king  now  turned  his 
attention  to  provide  for  the  orderly  performance  of  the 
temple-worship  — ar-'anging  the  priests  and  Levites  in 
their  courses,  assigning  to  every  one  his  proper  place  and 
functions— and  issuing  edicts  for  the  regular  payment  of 
those  dues  from  which  the  revenues  of  the  sanctuary  were 
derived.  To  set  a  proper  example  to  his  subjects,  his  own 
proportion  was  announced  in  the  first  instance,  for  to  the 
king  it  belonged,  out  of  his  privy  purse,  to  defray  the  ex- 
penses of  the  altar,  both  stated  and  occasional  (Numbera 
28. 3,  4,9,  11, 19);  and  in  making  this  contribution  from  his 
own  means,  Hezekiah  followed  the  course  Avhich  David 
and  Solomon  had  taken  before  him  (see  on  ch.  8. 14 ;  1 
Kings  9.  25).  Afterwards  he  reappointed  the  people's 
dues  to  the  temple;  and  from  its  being  necessary  to  issue 
a  royal  mandate  in  reference  to  this  matter,  it  appears 
that  the  sacred  tribute  had  been  either  totally  neglected 
or  as  the  idolatrous  princes  were  known  to  appropriate 
it  to  their  own  purposes,  the  people  had  in  many  cases 


Disposal  of  the  Tithes. 


2  CHEONICLES   XXXII. 


Sennacherib  Invades  Judah. 


refused  or  evaded  the  duty.  But  on  the  improved  state 
of  public  feeling,  Hezekiah's  commandment  was  readily 
obeyed,  and  contributions  of  first-fruits  and  titlies  were 
poured  in  with  great  liberality  from  all  parts  of  Judah, 
as  well  as  from  Israel.  The  first-fruits,  even  of  some  ar- 
ticles of  produce  that  were  unfit  for  sacrifice  (Leviticus  2. 
11),  such  as  honey  (Marg.  dates),  Avcre  appropriated  to  the 
priests  (Numbers  18.12,13;  Deuteronomy  18.  4);  the  tithes 
(Leviticus  27.  ;J1)  were  Intended  for  tlie  support  of  the 
whole  Levitical  tribe.  (Numbers  IS.  8,  20,  24. )  G.  anrt  laid 
them  by  heaps— The  contributions  began  to  be  sent  in 
shortly  after  the  celebration  of  tlie  passover,  which  had 
taken  place  in  the  middle  of  the  second  month.  Some 
time  would  elapse  before  the  king's  order  reached  all 
parts  of  tlie  kingdom.  The  wheat  harvest  occurred  in  the 
third  month,  so  tlaat  the  sheaves  of  that  grain,  being  pre- 
sented before  any  other,  formed  "the  foundation,"  an 
under-layer  in  tlie  corn  stores  of  the  temple,  and  the 
first-fruits  of  their  land  produce  being  successively  sent 
in  all  tlie  summer  till  tlie  close  of  the  fruit  and  vintage 
season,!,  e.,  tlie  seventh  month,  continued  to  raise  heap 
upon  heap.  9.  Hezekiali  qiiestioned  -^vitli  tlie  priests 
and  the  Iicvitcs  concerning  the  heaps — The  oljject  of  his 
inquiries  was  to  ascertain  whetlier  the  supplies  aflbrded 
tlie  prospect  of  a  sufllcient  maintenance  for  the  members 
of  the  sacred  order.  10.  Azazlah  .  .  .  anstvcred  .  .  .  -we 
have  liad  enougli— Tliis  is  probably  the  person  men- 
tioned (ch.  26. 17),  and  his  replj'^  was  to  the  following  pur- 
port: There  has  been  an  abundant  harvest,  and  a  corre- 
sponding plenty  in  the  incoming  of  first-fruits  and  tithes ; 
th'e  people  have  testified  their  gratitude  to  Him  who  has 
crowned  the  year  with  His  goodness  Ijy  their  liberality 
towards  His  servants. 

11-19.  Hezekiah  Appoints  Officers  to  Dispose  of 
THE  Tithes.  11.  HezeUiah  comnianded  to  prepare 
chamhei-s  in  the  house  of  the  JLord — storehouses,  grana- 
ries, or  cellars;  either  the  old  ones,  which  had  been 
allowed  through  neglect  to  fall  Into  decaj-,  were  to  be  re- 
paired, or  additional  ones  built.  Private  individuals 
brought  their  own  first-fruits  to  the  temple;  but  the 
tithes  were  levied  by  the  Levites,  who  kept  a  faithful  ac- 
count of  them  in  their  several  places  of  abode,  and  trans- 
mitted the  allotted  proportion  to  the  priests.  Officers 
were  appointed  to  distribute  equal  rations  to  all  in  the 
cities  of  the  priests  wlio,  from  age  or  other  reasons,  could 
not  repair  to  the  temple.  With  tlie  exception  of  children 
under  tliree  years  of  age — an  exception  niade  probably 
fi'om  their  being  considered  unfit  to  receive  solid  food — 
lists  were  kept  of  the  number  and  age  of  every  male;  of 
priests  accoi'ding  to  their  fatliers'  house,  and  Levites 
from  twenty  yeai's  (see  Numbers  4.3;  28.21;  1  Chronicles 
23.  24).  But,  besides,  provision  was  also  made  for  their 
wives,  daughters,  and  servants.  18.  for  in  their  set  ollice 
they  sanctilied  themselves— This  is  tlie  reason  assigned 
for  providing  for  the  wives  and  cliildren  out  of  the  reve- 
nues of  the  sanctuary,  that  priests,  withdrawing  from 
those  secular  pursuits  by  which  they  might  have  main- 
tained their  households,  devoted  themselves  entirely  to 
the  functions  of  the  ministry. 

20,  21.  His  Sincerity  of  Heart.  30.  Hezekiah 
-wrought  that  ■w'hich  -ivas  good  and  right— He  dis- 
played tlie  qualities  of  a  constitutional  king,  in  restoring 
and  upholding  the  ancient  institutions  of  the  kingdom, 
•while  his  zealous  and  persevering  elforts  to  promote  the 
cause  of  true  religion  and  the  best  interests  of  his  subjects 
entitled  him  to  be  ranked  with  the  most  illustrious  of  his 
predecessors  (2  Kings  18. 15). 

CHAPTER  XXXII. 
Ver.  1-20.  Sennacherib  Invades  .Judah.  1.  After 
these  things,  and  tlie  establishment  tliereof— i.  e.,  tlie 
restoration  of  the  temple-worship.  The  precise  date  is 
given,  2  Kings  18. 13.  Determined  to  recover  the  Inde- 
pendence of  his  country,  Hezekiah  had  determined  to  rc- 
ftise  to  pay  the  tribute  whicli  his  fatlier  had  bound  lilm- 
self  to  pay  to  Assyria.  Sennacherib  .  .  .  entered  into 
Judah,  and  encamped  against  the  fenced  cities— The 


whole  land  was  ravaged ;  the  strong  fortresses  of  Ashdod 
(Isaiah  20. 1)  and  Lachish  had  fallen ;  the  siege  of  Libnah 
had  commenced,  when  the  king  of  Judah,  doubting  his 
ability  to  resist,  sent  to  acknowledge  his  fault,  and  wfter 
terms  of  submission  by  paying  the  tribute.    The  com- 
mencement of  this  Assyrian  war  was  disastrous  to  Heze- 
kiah (2  Kings  18.  13).    But  the  misfortunes  of  the  early 
period  of  the  war  are  here  passed  over,  as  the  historian 
hastens  to  relate  the  remarkable  deliverance  which  God 
wrought  for  his  kingdom  of  Judah.    3-8.  -^vhen  Hezekiah 
sa^v  that  Sennacherib    .    ,    .    -was    purposed  to    fight 
against  Jerusalem — An  account  Of  the  means  taken  to 
fortify  Jerusalem  against  the  threatened  siege  is  given 
only  in  this  passage.    The  polluting  or  filling  up  of  Avells, 
and  the  altering  of  the  course  of  rivers,  is  an  old  practice 
that  still  obtains  in  the  wars  of  the  East.    Hezekiah's 
plan  was  to  cover  the  fountain-heads,  so  that  they  might 
not  be  discovered  by  the  enemy,  and  to  cari-y  the  water 
by  subterranean  channels  or  pipes  into  the  city— a  plan 
which,  while  it  would  secure  a  constant  supply  to  the  in- 
habitants, would  distress  the  besiegers,  as  the  country  all 
round  Jerusalem  was  very  destitute  of  water.    4.  So  there 
■»vas  gathei'ed  much  people  .  .  .  -who  stopped  all  the 
fountains,  and  the  brook  that  ran  tlirough  tlie  midst 
of  the  land — "Where  these  various  fountains  were,  we 
have  now  no  positive  means  of  ascertaining;  tliough  En- 
rogel,  and  the  spring  now  called  the  Virgin's  Fount,  may 
well   be   numbered   amongst  them.    Josephus  mentions 
the  existence  of  various  fountains  without  the  city,  but 
does  not  mention  any  of  them  in  this  connection  but 
Siloam.    'The  brook,' hoM'cver,  is  located  witli  sufficient 
precision  to  enal^le  us  to  trace  it  very  definitely.    We  are 
told  that '  it  ran  through  tlie  midst  of  the  land.'    Now  a 
stream  running  through  either  the  Kedron  or  Hinnom 
Valley,  could,  in  no  proper  sense,  be  said  to  run  'through 
tlie  midst  of  the  land;'  but  one  flowing  through  the  true 
Gilion  valley,  and  separating  Akra  and  Zion  from  Be- 
zetha,  Moriali,  and  Opliel,  as  a  stream  once,  doubtless, 
did,  could,  with  peculiar  propriety,  be  said  to  run  throvoh 
the  midst  of  the  land  on  which  the  (Holj-)  City  was  liuilt. 
And  that  this  is  the  correct  meaning  of  the  phrase  is 
not  only  apparent  from  the  force  of  circumstances,  but  is 
positively  so  declared  in  the  Septuagint,  where,  more- 
over, it  is  called  a  'river,'  whicli,  at  least,  implies  a  nmcii 
larger  stream  than  the  Kedron,  and  comports  well  with 
the  marginal  reading,  where  it  is  said  to '  overflow  through 
the  midst  of  the  land.'    Previous  to  the  Interference  of 
man,  there  was,  no  douiit,  a  very  copious  stream  that 
gushed  forth  in  the  upper  portion  of  that  shallow,  basin- 
like concavity  north  of  Damascus  Gate,  whicli  is  unques- 
tionably the  upper  extremity  of  the  Gihon  valley,  and  pur- 
suing its  meandering  course  through  this  valley,  entered 
the  Tyropceon  at  its  great  southern  curve,  down  which  it 
flowed  into  the  valley  of  the  Kedron."    [Barclay's  City 
OF  the  Great  King.]    5,  6.  he  strengthened  himself— 
he  made  a  careful  inspection  of  tlie  city  defences  for  th» 
purpose  of  repairing  breaches  in  the  wall  here,  renewing 
the  masonry  there,  raising  projecting  machines  to  the 
towers,  and  especially  fortifying  the   lower  portion  of 
Zion,  i.  e.,  Millo,  "(in)  the  original  city  of  David."    "In" 
is  a  supplement  of  our  translators,  and  the  text  reads 
better  without  it,  for  it  was  not  the  Avhole  city  that  was 
repaired,  but  only  the  lower  portion  of  Zion,  or  the  origi- 
nal "city  of  David."    he  .  .  .  gathered  them  together 
...  In  the  street— 1.  e.,  the  large  open  space  at  the  gate  of 
Eastern  cities,  and  having  equipped  his  soldiers  with  a 
full  suit  of  military  accoutrements,  he  addressed  them  in 
an  animating  strain,  dwelling  on  the  motives  they  had  to 
inspire  courage  and  confidence  of  success,  especially  on 
their  consciousness  of  the  favour  and  helping  power  of 
God.     9-20.  (See  on  2  Kings  18.  17-,3o;  also  I!».  8-31.)    18. 
they  cried  -^vith  a  lond  voice  ...  to  the  people  of  Je- 
rusalem ...  on  the  -tvall- It  appears  that  the  wall  on 
the  west  side  of  the  city  reached  as  far  to  the  side  of  tlie 
uppermost  pool  of  Gllion  at  that  time  as  it  does  now.  If 
not  farther,  and  the  wall  was  so  close  to  that  podl  that 
those  sent  to  negotiate  with  the  Assyrian  general  an- 
swered him  In  their  own  tongue  (see  on  2  Kings  18. 27). 

283 


Hezekiah'g  Eiches  and  Works. 


2    CHRONICLES  XXXIII.        ^fanasseh  Carried  Captive  to  Babylon. 


21-23.  An  Angel  Destroys  the  Assyrians.  31.  an 
angel  .  .  .  cut  off  all  the  mighty  men— (see  on  2  Kings 
19.  35-37), 

24-26.  Hezekiah's  Sickness  and  Recovery.  24.  in 
those  days  Hezelclah  -was  sicic  to  the  death — (see  on  2 
Kings  20. 1-11). 

27-33.  His  Riches  and  Works,  he  had  exceeding 
much  riches  and  honour— (cf.  2  Kings  20. 13 ;  Isaiah  39. 
2).  A  great  portion  of  Ills  personal  wealtli,  like  that  of 
David  and  Uzziah,  consisted  in  immense  possessions  of 
agricultural  and  pastoral  produce.  Besides,  he  had  ac- 
cumulated large  treasures  in  gold,  silver,  and  precious 
things,  which  he  had  taken  as  spoils  from  the  Philistines, 
and  which  he  had  received  as  presents  from  neighbouring 
states,  amongst  which  he  was  held  in  great  honour  as  a 
king  under  the  special  protection  of  Heaven.  Much  of 
his  great  wealth  he  expended  in  improving  his  capital, 
erecting  forts,  and  promoting  the  internal  benefit  of  his 
kingdom.  30.  stopped  the  .  .  .  -tvater-course  of  Gilion, 
and  brought  it  ...  to  the  west  side  of  the  city,  &c. — 
(cf.  2  Kings  20.  20).  Particular  notice  is  here  taken  of  the 
aqueduct,  as  amongst  the  greatest  of  Hezekiah's  works. 
"In  exploring  the  subterranean  channel  conveying  the 
water  from  Virgin's  Fount  to  Siloam,  I  discovered  a  sim- 
ilar channel  entering  from  the  north,  a  few  yards  from 
its  commencement ;  and  on  tracing  it  up  near  the  Mugra- 
bin  gate,  where  it  became  so  choked  with  rubbish  that  it 
could  be  traversed  no  farther,  I  there  found  it  turn  to  the 
west  in  the  direction  of  the  south  end  of  the  cleft,  or  sad- 
dle, of  Zion,  and  if  this  channel  was  not  constructed  for 
the  purpose  of  conveying  the  waters  of  Hezekiah's  aque- 
duct, I  am  unable  to  suggest  any  purpose  to  which  it  could 
have  been  applied.  Perhaps  the  reason  why  it  was  not 
brought  down  on  the  Zion  side,  was  that  Zion  was  already 
well  watered  in  its  lower  portion  by  the  Great  Pool,  '  the 
lower  pool  of  Gihon.'  And  accordingly  Williams  (Holy 
City)  renders  this  passage, '  He  stopped  the  upper  outflow 
of  the  waters  of  Gihon,  and  led  tliem  down  westward  to 
tlie  city.'  "  [Barclay's  City  of  the  Great  King.]  The 
construction  of  this  aqueduct  required  not  only  masonic 
but  engineering  skill;  for  the  passage  was  bored  through 
a  continuous  mass  of  rock.  Hezekiah's  pool  or  reservoir 
made  to  receive  the  water  within  the  north-west  part  of 
the  city  still  remains.  It  is  an  oblong  quadrangular  tank, 
240  feet  in  length,  from  144  to  150  in  breadth,  but,  from 
recent  excavations,  appears  to  have  extended  somewhat 
farther  towards  the  north.  31.  in  the  business  of  the 
ambassadors  'wlio  sent  ...  to  inquire  of  tlie  wonder 
that  was  done  in  tlie  land,  &c. — They  brought  a  present 
(d.  23)  (see  on  2  Kings  20. 12, 13),  and  a  letter  of  congratula- 
tion on  his  recovery,  in  whicli  particular  inquiries  were 
made  about  the  miracle  of  tlie  sun's  retrocession  —  a 
natural  phenomenon  that  could  not  fail  to  excite  great 
interest  and  curiosity  at  Babylon,  where  astronomy  was 
so  much  studied.  At  the  same  time,  there  is  reason  to 
believe  that  they  proposed  a  defensive  league  against  the 
Assyrians.  God  left  Ixim,  to  ti-y  him,  &c.— Hezekiah's 
offence  was  not  so  much  in  the  display  of  his  military 
stores  and  treasures,  as  in  not  giving  to  God  the  glory 
both  of  the  miracle  and  of  his  recovery,  and  thus  leading 
those  heathen  ambassadors  to  know  Him. 


CHAPTER  XXXIII. 

Ver.  1-10.  Manasseh's  Wicked  Reign,  1,  a.  Mauas- 
seh  .  ,  .  did  that  which  tvas  evil  in  the  siglit  of  tlie 
liord— (see  on  2  Kings  21. 1-16.) 

11-19.  He  is  Carried  unto  Babylon,  where  he  hum- 
bles HisrsELF  before  God,  and  is  Restored  to  his 
Kingdom,  11.  the  captains  of  the  Iiost  of  the  king  of 
Assyria^— This  king  was  Esar-haddon,  who,  after  having 
devoted  the  first  years  of  his  reign  to  the  consolidation 
of  his  government  at  home,  turned  his  attention  to  repair 
the  loss  of  the  tributary  provinces  west  of  the  Euphrates, 
which,  on  the  disaster  and  death  of  Sennacherib,  had 
taken  the  opportunity  of  shaking  off  the  Assyrian  yoke. 
Having  overrun  Palestine  and  removed  the  remnant  that 
were  left  in  the  kingdom  of  Israel,  he  despatched  his  gen- 
284 


erals,  the  chief  of  whom  was  Tartan  (Isaiah  20. 1),  with  a 
portion  of  his  army  for  the  reduction  of  Judah  also.  In 
a  successful  attack  upon  Jerusalem,  they  took  multitudes 
of  captives,  and  got  a  great  prize,  including  the  king 
himself,  among  the  prisoners,  tools  Manasseh  among 
the  thorns — This  may  mean,  as  is  commonly  supposed, 
that  he  had  hid  himself  among  a  thicket  of  briers  and 
brambles,  and  we  know  that  the  Hebrews  sometimes  took 
refuge  from  their  enemies  in  thickets  (1  Samuel  13.  6). 
Bui,  instead  of  the  Hebrew,  Bacochim,  "among  the 
thorns,"  some  versions  read  Bechayim,  "among  the 
living,"  and  so  the  passage  would  be  "took  him  alive." 
bound  hinn  with  fetters,  and  carried  him  to  Babylon 
—The  Hebrew  word  rendered  fetters  denotes  properly  two 
chains  of  brass.  The  humiliating  state  in  which  Manas- 
seh  appeared  before  the  Assyrian  monarch  may  be  judged 
of  by  a  picture  on  a  tablet  in  the  Khorsabad  palace,  repre- 
senting prisoners  led  bound  into  the  king's  presence. 
"The  captives  represented  appear  to  be  inliabitants  of 
Palestine.  Behind  the  prisoners  stand  four  persons  with 
inscriptions  on  the  lower  part  of  their  tunics;  the  first 
two  are  bearded,  and  seem  to  be  accusers ;  the  remaining 
two  are  nearly  defaced ;  but  behind  the  last  appears  the 
eunuch,  whose  office  it  seems  to  be  to  usher  into  the  pres- 
ence of  the  king  those  who  are  permitted  to  appear  before 
him.  He  is  followed  by  another  person  of  the  same  race 
as  those  under  punishment ;  his  hands  are  manacled,  and 
on  his  ankles  are  strong  rings  fastened  together  by  a  heavy 
bar."  [Nineveh  and  its  Palaces.]  No  name  is  given, 
and,  therefore,  no  conclusion  can  be  drawn  that  the  figure 
represents  Manasseh ;  but  the  people  appear  to  be  He- 
brews, and  this  pictorial  scene  will  enable  us  to  imagine 
the  manner  in  which  the  royal  captive  from  Judah  was 
received  in  the  court  of  Babylon.  Esar-haddon  had  estab- 
lished his  residence  there,  for  though  from  the  many 
revolts  that  followed  the  death  of  his  father,  he  succeeded 
at  first  only  to  the  throne  of  Assyria,  yet  having  some  time 
previous  to  his  conquest  of  Judah,  recovered  possession 
of  Babylon,  this  enterprising  king  liad  united  under  his 
sway  the  two  empires  of  Babylon  and  Chaldea,  and  trans- 
ferred the  seat  of  liis  government  to  Babylon.  13,  13. 
-when  he  -was  in  affliction,  lie  besouglit  tlie  Lord  his 
God — In  the  solitude  of  exile  or  imprisonment,  Manasseh 
had  leisure  for  reflection.  The  calamities  forced  upon  him 
a  review  of  his  past  life,  under  a  conviction  that  the  mise- 
ries of  liis  dethronement  and  captive  condition  were  owing 
to  his  awful  and  unprecedented  apostasy  [v.  7)  from  the  God 
of  his  fathers.  He  humbled  himself,  repented,  and  prayed 
for  an  opportunity  of  bringing  forth  tiie  fruits  of  repent- 
ance. His  prayer  was  heard ;  for  his  conqueror  not  only 
released  him,  but,  after  two  years'  exile,  restored  him, 
witli  honour  and  the  full  exercise  of  royal  power,  to  a 
tributary  and  dependent  kingdom.  Some  political  motive, 
doubtless,  prompted  the  Assyrian  king  to  restore  Manas- 
seh, and  that  was  most  probably  to  have  the  kingdom  of 
Judah  as  a  barrier  between  Egypt  and  his  Assyrian  do- 
minions. But  God  overruled  this  measure  for  higher 
purposes,  Manasseh  now  showed  himself,  by  the  influ- 
ence of  sanctified  affliction,  a  new  and  better  man  ;  for  he 
made  a  complete  reversal  of  his  former  policy,  by  not 
only  destroying  all  the  idolatrous  statues  and  altars  he 
had  formerly  erected  in  Jerusalem,  but  displaying  the 
most  ardent  zeal  in  restoring  and  encouraging  the  wor- 
ship of  God,  14:.  he  built  a  -^vall  without  the  city  .  .  . 
on  the  west  side  of  Gilion  .  .  .  even  to  tlie  entering  in 
at  tlie  fish-gate — "The  well-ascertained  position  of  the 
fish-gate,  shows  that  the  valley  of  Gihon  could  be  no  other 
than  that  leading  north-west  of  Damascus  gate,  and 
gently  descending  southward,  uniting  with  the  Tyropoeon 
at  the  north-east  corner  of  Mount  Zion,  where  the  latter 
turns  at  right  angles  and  runs  towards  Siloam.  The  wall 
thus  built  by  Manasseh  on  the  west  side  of  the  valley  of 
Gihon,  would  extend  from  the  vicinity  of  the  north-east 
corner  of  the  wall  of  Zion  in  a  northerly  direction,  until 
it  crossed  over  the  valley  to  form  a  junction  with  the  outer 
wall  at  the  trench  of  Antonia,  precisely  in  the  quarter 
where  the  temple  would  be  most  easily  assailed."  [Bar- 
clay.]   17.  the  people  did  sacrifice  still  in  the  hlgb 


Josiah  Destroys  Idolatry, 


2  CHRONICLES  XXXIV,  XXXV. 


He  Kkkjh  a  Soiemn  Passover. 


places,  yet  unto  the  liord  their  God  only— Here  it  ap- 
pears that  the  worship  on  high  places,  though  it  origi- 
nated in  a  great  measure  from  tlie  practice  of  lieathenism, 
and  too  often  led  to  it,  did  not  necessarily  imply  idolatry. 
20-25.  He  Dies,  and  Amon  Succeeds  Him.  ao,  ai. 
Slanasseli  slept  -ivltli  hla  fathers  .  .  .  Anton  .  .  ,  began 
to  r«lgn— (see  on  2  Kings  21. 17-26). 

CHAPTEE    XXXIV. 
Ver.  1,  2.    JosiAH's  Good  Reign.    1.  Josiah  wa»  eight 

years  old — (see  on  2  Kings  22. 1, 2X  Tlie  testimony  borne 
to  the  undeviating  steadfastness  of  his  adherence  to  the 
cause  of  true  religion  places  his  character  and  reign  in 
honourable  contrast  with  those  of  many  of  his  royal  pre- 
decessors. 

3-7.  He  DE8TBOT8  Idolatry.  3.  in  the  eiglith  year 
of  his  reign— This  was  the  sixteenth  year  of  his  age,  and, 
as  the  kings  of  Jodah  were  considered  minors  till  tliey 
had  completed  their  thirteenth  year,  it  was  three  years 
after  he  had  attained  majority.  He  had  very  early  man- 
ifested the  piety  and  excellent  dispositions  of  his  charac- 
ter. In  the  twelfth  year  of  his  reign,  but  the  twentieth 
of  his  age,  he  began  to  take  a  lively  interest  in  the  purga- 
tion of  his  kingdom  from  all  the  monuments  of  idolatry 
which,  i'n  his  father's  short  reign,  had  been  erected ;  and, 
at  a  later  period,  his  increasing  zeal  for  securing  the  pur- 
ity of  Divine  worship  led  him  to  superintend  the  work  of 
demolition  in  various  parts  of  his  dominions.  The  course 
of  the  narrative  in  this  passage  is  somewhat  diflerent  from 
that  followed  in  the  book  of  Kings.  For  the  historian, 
having  made  allusion  to  the  early  manifestation  of  Jo- 
siah's  zeal,  goes  on  witli  a  full  detail  of  all  tlie  measures 
this  good  king  adopted  for  the  extirpation  of  idolatry, 
whereas  the  author  of  the  book  of  Kings  sets  out  witli 
the  cleansing  of  the  temple,  immediately  previous  to  the 
celebration  of  the  passover,  and  embraces  that  occasion 
to  give  a  general  description  of  Josiali's  policy  for  freeing 
the  land  from  idolatrous  pollution.  Tlie  exact  chronologi- 
cal order  is  not  followed  either  in  Kings  or  Chronicles.  But 
it  is  clearly  recorded  in  both  tliat  tlie  abolition  of  idolatry 
began  in  the  twelfth  and  was  completed  in  the  eigh- 
teenth year  of  Josiali's  reign.  Notwithstanding  Josiah's 
undoubted  sincerity  and  zeal,  and  the  people's  apparent 
compliance  with  the  king's  orders,  he  could  not  extin- 
guish a  strongly-rooted  attachment  to  idolatries  intro- 
duced in  the  early  part  of  Mauasseh's  reign.  This  latent 
predilection  appears  unmistaliably  developed  in  the  sub- 
sequent reigns,  and  the  Divine  decree  for  the  removal  of 
Judah,  as  well  as  Israel,  into  captivity  was  irrevocably 
passed.  4.  the  graves  of  them  that  had  sacrificed  unto 
them.  He  treated  the  graves  themselves  as  guilty  of  the 
crimes  of  tliose  who  were  lying  in  them.  [Bertheau.] 
5.  he  hurut  tlie  bones  of  tlie  priests  upon  their  altars 
—a  greater  brand  of  infamy  could  not  have  been  put  on 
idolatrous  priests  than  the  disinterment  of  their  bones, 
and  a  greater  defilement  could  not  have  been  done  to  the 
altars  of  Idolatry  than  the  burning  upon  tliem  the  bones 
of  those  who  had  there  officiated  in  tlieir  lifetime.  6.  with. 
their  mattocks — or  "in  their  deserts"— so  that  tlie  verse 
will  stand  thus:  "And  so  did  (viz.,  break  the  altars,  and 
burn  the  bones  of  priests)  he  in  the  cities  of  Manasseh,  and 
Ephraim,  and  Simeon,  even  unto  Naphtali,  in  tlieir  de- 
serted suburbs."  The  reader  is  apt  to  be  surprised  on 
finding  that  Josiah,  whose  hereditary  possessions  were 
confined  to  the  kingdom  of  Judah,  exercised  as  much  au- 
thority among  the  tribes  of  Ephraim,  Manasseli,  Simeon, 
and  others  as  far  as  Naphtali,  as  he  did  within  his  own 
dominions;  and,  therefore,  it  is  necessary  to  observe  that, 
after  the  destruction  of  Samaria,  by  Shalmaneser,  the 
remnant  that  continued  on  the  mountains  of  Israel 
maintained  a  close  intercourse  with  Judali,  and  looked  to 
the  sovereigns  of  that  kingdom  as  their  natural  pro- 
tectors. Tluise  kings  acquired  great  influence  over  them, 
which  Josiah  exercised  in  removing  every  vestige  of  idol- 
atry from  the  land.  He  could  not  have  done  this  without 
the  acquiescence  of  the  people  in  the  propriety  of  this  pro- 
ceeding, coasclous  that  this  was  conformable  to  their  an- 


cient laws  and  institutions  The  Assyrian  kings,  who 
were  now  masters  of  the  country,  miglit  have  been  dis- 
pleased at  the  liberties  Josiah  toolc  beyond  his  own  terri- 
tories. But  either  they  were  not  informed  of  his  doings, 
or  they  did  not  trouble  themselves  about  his  religious 
proceedings,  relating,  as  they  would  think,  to  the  god  of 
the  land,  especially  as  he  did  not  attempt  to  seize  upon 
any  place  or  to  disturb  the  allegiance  of  the  people.  [Cal,- 
met.] 

8-18.  He  Repairs  the  Temple.  In  the  elgliteenth 
year  of  his  reign  ...  he  sent  Shaphan— (see  on  2  Kings 
22. 3-9). 

19-&3.  And,  causing  the  Law  to  be  Read,  Renews 
THE  Covenant  between  God  and  the  People.  19. 
when  the  king  had  heard  the  -words  of  the  la-w,  &c. — 
(see  on  2  Kings  22. 11-20 ;  23. 1-3). 

CHAPTER  XXXV. 
Ver.  1-19.  Josiah  Keeps  a  Solemn  Passover.  1. 
Moreover  Josiah  kept  a  passover — (see  on  2  Kings  23.  21- 
23).  The  first  nine  verses  give  an  account  of  the  prepara- 
tions made  for  the  celebration  of  the  solemn  feast.  The 
day  appointed  by  the  law  was  kept  on  this  occasion  (cf. 
ch.  30. 2, 13).  The  priests  were  ranged  in  their  courses,  and 
exliorted  to  be  ready  for  their  duties  in  the  manner,  that 
legal  purity  required  (cf.  ch.  29. 5).  The  Levites,  the  min- 
isters or  instructors  of  the  people  in  all  matters  pertaining 
to  the  Divine  worship,  were  commanded  (v.  3)  to  "  put  the 
holy  ark  in  the  house  which  Solomon  did  build."  Their 
duty  was  to  transport  the  ark  from  place  to  place  accord- 
ing to  circumstances.  Some  think  that  it  had  been  ig- 
nominiously  put  away  from  the  sanctuary  by  order  of 
some  idolatrous  king,  probably  Manasseh,  who  set  a 
carved  image  in  the  liouse  of  God  (ch.  33.  7),  or  Amon; 
while  others  are  of  opinion  that  it  had  been  temporarily 
removed  by  Josiah  himself  into  some  adjoining  chamber, 
during  the  repairs  on  the  temple.  In  replacing  it,  the 
Levites  had  evidently  carried  it  upon  their  shoulders, 
deeming  that  still  to  be  the  duty  which  the  law  imposed 
on  them.  But  Josiah  reminded  them  of  the  change  of 
circumstances,  wlien,  as  the  service  of  God  was  now  per- 
formed in  a  fixed  and  permanent  temple,  they  were  not 
required  to  be  bearers  of  the  ark  any  longer,  and,  being 
released  from  the  service,  ttiey  should  address  them- 
selves with  the  greater  alacrity  to  the  discharge  of  other 
functions.  4.  prepare  yourselves  by  the  houses  of 
your  fathers,  after  your  courses — i.  e.,  each  course  or 
division  was  to  be  composed  of  those  who  belonged  to 
the  same  fathers'  house,  according  to  the  ■writing  of 
David  and  .  .  .  Solomon.  Their  injunctions  are  recorded 
(ch.  8.  14;  1  Chronicles  23.;  24.;  25.;  26).  5.  stand  in  the 
l»oly  place— in  the  court  of  the  priests,  the  place  where 
the  victims  were  killed.  The  people  were  admitted 
according  to  their  families  in  groups  or  companies  of 
several  households  at  a  time.  When  the  first  company 
entered  the  court  (which  consisted  commonly  of  as  many 
as  it  could  well  hold),  the  gates  were  shut  and  the  offer- 
ing was  made.  The  Levites  stood  In  rows  from  the 
slaughtering-places  to  the  altar,  and  handed  the  blood 
and  fat  from  one  to  another  of  the  ofllclatlng  priests  (ch. 
30.  16-18).  6.  So  kill  tlie  pawover,  Ac- The  design  of  the 
minute  directions  given  here  was  to  facilitate  the  distri- 
bution of  the  paschal  lambs.  These  were  to  be  eaten  by 
the  respective  families  according  to  their  numbers  (Exo- 
dus 12.  3).  But  multitudes  of  the  people,  especially  those 
from  Israel,  having  been  reduced  to  poverty  through  the 
Assyrian  devastations,  were  to  l>e  provided  with  the 
means  of  commemorating  the  passover;  and,  therefore, 
the  king  enjoined  the  Levites  that  when  the  paschal 
lambs  were  brought  to  them  to  be  killed  (7-9)  they  should 
take  care  to  have  everything  put  In  so  orderly  a  train, 
that  the  lambs,  after  due  presentation,  might  be  easily 
delivered  to  the  various  families  to  be  roasted  and  eaten 
by  themselves  apart.  7.  Josiah  gave  to  tlie  people  .  .  . 
lainba  antl  kids— these  were  In  all  probability  destined 
for  the  poor;  a  lamb  orakld  nilghtbeusod  atconvenlence 
(Exodus  12.  5).     and  bullocks— which  were  offered 

285 


Josiah  Keeps  a  Solemn  Passover. 


2  CHRONICLES  XXXV. 


He  is  Slain  at  Megiddo. 


after  the  lambs  on  each  of  the  successive  days  of  the 
feast.  8.  his  princes— They  gave  to  the  priests  and 
Levites;  as  those  of  Hezekiah's  princes  (ch.  30.  24).  They 
were  ecclesiastical  princes,  viz.,  Hill^iah  the  high  priest 
(cli.  34.  9),  Zechariah,  probably  the  second  priest  of  tlie 
Eleazar  (2  Kings  16.  18),  and  Jehiel  of  the  Ithamar,  line. 
And  as  the  Levitical  tribes  were  not  yet  sufficiently  pro- 
vided (v.  9),  some  of  their  eminent  brethren  who  had 
been  distinguished  in  Hezekiah's  time  (ch.  31. 12-15),  gave 
a  large  additional  contribution  for  the  use  of  tlie  Levites 
exclusively.  10.  So  tUc  service  •ivas  prepared,  &c. — ^AU 
tlie  necessary  preparations  having  been  completed,  and 
the  appointed  time  arrived  for  the  passover,  the  solem- 
nity was  celebrated.  One  remarkable  feature  in  the 
account  is  the  prominent  part  that  was  taken  by  the 
Levites  in  tlie  pi-eparation  of  tlie  sacrifices,  viz.,  the  kill- 
ing and  stripping  of  the  skins,  which  were  properly  the 
peculiar  duties  of  the  priests;  but  as  those  functionaries 
were  not  able  to  overtake  tlie  extraordinary  amount  of 
v/ork,  and  the  Levites  had  been  duly  sanctified  for  the 
service,  they  were  enlisted  for  the  time  in  this  priestly 
employment.  At  the  passover  in  Hezekiah's  time,  the 
Levites  officiated  in  the  same  departments  of  duty,  the 
reason  assigned  for  that  deviation  from  the  established 
rule  being  tlie  unprepared  state  of  many  of  the  people 
(ch.  30.  17).  But  on  this  occasion  the  whole  people  had 
been  duly  sanctified,  and  therefore  the  exceptional  enlist- 
ment of  the  Levites'  services  must  have  been  rendered 
unavoidably  necessary  from  the  multitudes  engaged  in 
celebrating  the  passover.  13.  tUey  removed  tUe  burnt 
offerings— Some  of  the  small  cattle  being  designed  for 
burnt  offerings  were  put  apart  by  themselves,  that  they 
might  not  be  intermingled  with  the  paschal  lambs, 
which  were  carefully  selected  according  to  certain  rules, 
and  intended  to  be  sacramentally  eaten;  and  the  manner 
in  which  those  burnt  offerings  were  presented  seems  to 
have  been  the  following:  "All  the  subdivisions  of  the 
different  fathers'  houses  came  one  after  another  to  the 
altar  in  solemn  procession  to  bring  to  the  priests  the 
portions  which  liad  been  cut  off,  and  the  priests  laid  these 
pieces  upon  the  fire  of  the  altar  of  burnt  offering."  13. 
tliey  roasted  thie  passover  according  to  tiie  ordinance 
—(see  Exodus  12.  7-9).  This  mode  of  preparation  was  pre- 
scribed by  the  law  exclusively  for  the  paschal  lamb,  the 
otlier  offerings  and  thank- ofl'erings  were  cooked  in  pots, 
kettles  and  pans  (1  Samuel  2. 14).  divided  tliein  si>eedily 
among  the  people— The  liaste  was  either  owing  to  tlie 
multiplicity  of  the  priests'  business,  or  because  the  heat 
and  fiavour  of  the  viands  would  have  been  otherwise 
diminished.  Hence  it  appears  that  the  meal  consisted 
not  of  the  paschal  lambs  alone,  but  of  the  meat  of  the 
thank  offerings— for  part  of  the  flesh  fell  to  the  portion 
of  the  offerer,  who,  being  in  this  instance,  tiie  king  and 
the  princes,  were  by  them  made  over  to  the  people,  who 
were  recommended  to  eat  them  the  day  they  were 
offered,  though  not  absolutely  forbidden  to  do  so  on  the 
next  (Leviticus  7.  15-18).  14.  afterwards  tliey  niade  .  .  . 
for  tliemselves  and  for  tlie  priests — The  Levites  rendered 
this  aid  to  the  priests  solely  from  their  being  so  en- 
grossed the  entire  day  tliat  they  had  no  leisure  to  provide 
any  refreshments  for  themselves.  15.  And  tUc  singers, 
&c.,  were  In  tlieir  place— While  the  priests  and  people 
were  so  much  engaged,  the  choir  were  not  idle.  They  had 
to  sing  certain  psalms,  viz.,  113.  to  118.  inclusive,  once, 
twice,  and  even  a  third  time,  during  the  continuance  of 
each  company  of  offerers.  As  they  could  not  leave  their 
posts,  therefore,  for  the  singing  was  resumed  as  every 
fresh  company  entered,  the  Levites  prepared  for  them 
also ;  for  the  various  bands  relieved  each  other  in  turns, 
and  while  the  general  choir  were  doing  duty,  a  portion  of 
the  tuneful  brethren,  relieved  for  a  time,  partook  of  the 
viands  that  were  brought  them.  18.  there  ^vas  no  pass- 
over  like  to  that  kept  in  Israel  from  the  days  of 
Samuel— One  feature  by  which  this  passover  was  distin- 
guished was  the  liberality  of  Josiah.  But  what  distin- 
guished it  above  all  preceding  solemnities  was,  not  the 
imposing  grandeur  of  the  ceremonies,  nor  the  immensity 
of  the  assembled  concourse  of  worshippers,  for  these, 
286 


with  the  exception  of  a  few  from  the  kingdom  of  Israel, 
were  confined  to  two  tribes ;  but  it  was  the  ardent  devo- 
tion of  the  king  and  people,  the  disregard  of  purely  tra- 
ditional customs,  and  the  unusually  strict  adherence,  even 
in  the  smallest  minutise,  to  the  forms  of  observance  pre- 
scribed in  the  book  of  the  law,  the  discovery  of  an  original 
copy  of  which  had  produced  so  great  a  sensation.  Instead 
of  "from  the  days  of  Samuel,"  the  author  of  the  book  of 
Kings  says,  "from  the  days  of  the  judges  who  judged 
Israel."  The  meaning  is  the  same  in  both  passages,  for 
Samuel  concluded  the  era  of  the  judges,  all  Israel  that 
■»vere  present — the  great  majority  of  the  people  of  the 
northern  kingdom  were  in  exile,  but  some  of  the  remain- 
ing inhabitants  performed  the  journey  to  Jerusalem  on 
this  occasion.  37,600  paschal  lambs  and  kids  were  used, 
which,  at  ten  to  a  company,  would  make  376,000  persons 
attending  the  feast.  19.  In  the  eigliteenth  year  of  tlie 
reign  of  Josiah  ■was  this  passover  kept — "  It  is  said  (2 
Kings  22.  3)  that  Josiah  sent  Shaphan  to  Hilkiah  in  the 
eighth  montli  of  that  year."  If  this  statement  rests  upon 
an  historical  basis,  all  the  events  nalrated  here  (from  ch. 
34.  8  to  ch.  35. 19)  must  have  happened  in  about  the  space 
of  five  months  and  a  half.  We  should  then  have  a  proof 
that  the  eighteenth  year  of  Josiah's  reign  was  reckoned 
from  the  autumn  (cf.  ch.  29.  3).  "  The  eighth  month"  of  the 
sacred  j^ear  in  the  eighteenth  year  of  his  reign,  would  be 
the  second  month  of  his  eighteenth  year,  and  the  first 
month  of  the  new  year  would  be  the  seventh  montli. 
[Bertheau.] 

20-27.  His  Death.  20.  After  all  this,  when  Josiah 
had  prepared  the  temple — he,  most  probably  calculated 
that  tlie  restoration  of  the  Divine  worship,  with  the  re- 
vival of  vital  religion  in  the  land,  would  lead,  according 
to  God's  promise,  and  the  uniform  experience  of  the 
Hebrew  people,  to  a  period  of  settled  peace  and  increased 
prosperity.  His  hopes  were  disappointed.  The  bright 
interval  of  tranquillity  that  followed  his  re-establishment 
of  the  true  religion  was  brief.  But  it  must  be  observed 
that  this  interruption  did  not  proceed  from  any  unf;^.lth- 
fulness  in  the  Divine  promise,  but  from  the  state  into 
which  the  kingdom  of  Judah  had  brought  itself  by  the 
national  apostasj^  which  was  drawing  down  upon  it  the 
long  threatened  but  long  deferred  judgments  of  God. 
Necho  king  of  Egypt  came  ...  to  tight  against 
Carchemish  hy  Euphrates — Necho,  son  of  Psammeti- 
cus,  succeeded  to  the  throne  of  Egypt  in  the  twentieth 
year  of  Josiah.  He  was  a  bold  and  enterprising  king, 
who  entered  with  all  his  heart  into  the  struggle 
which  the  two  great  powers  of  Egypt  and  Assyria 
had  long  carried  on  for  the  political  ascendency. 
Each,  jealous  of  the  aggressive  movements  of  its  rival, 
was  desirous  to  maintain  Palestine  as  a  frontier  barrier. 
After  the  overthrow  of  Israel,  the  kingdom  of  Judah  be- 
came in  that  respect  doubly  important,  and  although  the 
king  and  people  had  a  strong  bias  for  alliance  with  Egypt, 
yet  from  the  time  of  Manasseh  it  had  become  a  vassal  of 
Assyria,  and  Josiah,  true  to  his  political  no  less  than  his 
religious  engagements,  thought  himself  bound  to  support 
the  interests  of  his  Assyrian  liege-loi-d.  Hence,  when 
"Neclio  king  of  Egypt  came  up  to  fight  against  Car- 
cliemish,  Josiah  went  out  against  him."  Carchemish,  on 
tlie  eastern  side  of  the  Euphrates,  was  the  key  of  Assyria 
on  the  west,  and  in  going  thither  the  king  of  Egypt  would 
transport  his  troops  by  sea  along  the  coast  of  Palestine, 
northwai'ds.  Josiah,  as  a  faithful  vassal,  resolved  to  op- 
pose Necho's  march  across  the  northern  parts  of  that 
counti-y.  They  met  in  the  "valley  of  Megiddo,"  i.  e.,  the 
valley  or  plain  of  Esdraelon.  The  Egyptian  king  had 
come  either  by  water  or  through  the  plains  of  Philistia, 
keeping  constantly  along  the  coast,  round  the  north-west 
corner  of  Carmel,  and  so  to  the  great  plain  of  Megiddo. 
Tills  was  not  only  his  direct  way  to  the  Euphrates,  but 
the  only  route  fit  for  his  chariots,  while  thereby  also  he 
left  Judah  and  Jerusalem  quite  to  his  right.  In  this 
valley,  however,  the  Egj'ptian  army  had  necessarilj'  to 
strike  across  the  country,  and  it  was  on  that  occasion 
that  Josiah  could  most  conveniently  intercept  his  pas- 
sage.   To  avoid  the  difficulty  of  passing  the  river  Kishon, 


J'ehoahaz  is  Deposed  by  Pharaoh. 


2   CHRONICLES   XXXVI.     Jehoiakim  is  Carried  Captive  to  Babylon. 


Necho  kept  to  the  south  of  it,  and  must,  therefore,  have 
come  past  Megiddo.  Josiah,  in  following  witla  his  cliar- 
iots  and  horsemen  from  Jerusalem,  had  to  march  nortli- 
wards  along  the  highway  through  Samaria  by  Kefr-Knd 
(the  ancient  Caper-Cotia)  to  Megiddo.  [Van  de  Velde.] 
^1.  But  lie  gent  amba^sadoi-s  .  .  .  "Wliat  Iiave  I  to  do 
with  thee,  tliou  king  of  JudaliT — Not  wishing  to  spend 
time  or  strengtli  in  vain,  Necho  informed  the  liing  of 
Judah  that  he  had  no  intention  of  molesting  the  Jews; 
that  his  expedition  was  directed  solely  against  his  old 
Assyrian  enemy;  and  that  he  had  undertaken  it  by  an 
express  commission  from  God.  Commentators  are  not 
agreed  whether  it  was  really  a  Divine  commission  given 
him  through  Jeremiah,  or  whether  he  merely  used  the 
name  of  God  as  an  authority  that  Josiah  wnuld  not  re- 
fuse to  obey.  As  he  could  not  know  the  trui'.i  of  Necho's 
declaration,  Josiah  did  not  sin  in  opposing  liim,  or,  if  he 
sinned  at  all,  it  was  a  sin  of  ignorance.  The  engagement 
took  place.  Josiah  was  mortally  wounded,  a*,  took 
Iiim  out  of  tiiat  chariot,  and  put  him  in  the  second 
chai-iot — the  carriage  he  had  for  ordinary  use,  and  whicli 
would  be  more  comfortable  for  the  royal  suflfei-er  than 
the  war-chariot.  Tlie  death  of  this  good  king  was  the 
subject  of  universal  and  lasting  regret.  25.  Jeremiah 
lamented  for  Josiali,  &c.— The  elegy  of  the  prophet  has 
not  I'eached  us ;  but  it  seems  to  have  been  long  preserved 
among  his  countrymen,  and  chaunted  on  certain  public 
occasions  by  the  professional  singers,  who  probably  got 
the  dirges  they  sang  from  a  collection  of  funeral  odes 
composed  on  the  death  of  good  and  great  men  of  the 
nation.  The  spot  in  the  valley  of  Megiddo  where  the 
battle  was  fought  was  near  the  town  of  Hadad-riramon ; 
hence  the  lamentation  for  the  death  of  Josiah  was  called 
"the  lamentation  of  Hadad-rimmon  in  the  valley  of 
]yf  egiddo,"  which  was  so  great  and  so  long  continued,  that 
the  lamentation  of  Hadad  passed  afterwards  into  a  pro- 
•^erbial  phrase  to  express  any  great  and  extraordinary 
sorrow  (Zechariah  12. 11). 

CHAPTER    XXXVI. 

Ver.  1-4.  Jehoahaz,  Succeeding,  is  Deposed  by  Piia- 
KAOn.  1.  the  people  of  the  land  took  Jelioahaz — Im- 
mediately after  Josiah's  overthi'ow  and  death,  the  people 
raised  to  the  throne  Shallum  (1  Chronicles  3. 15),  after- 
wards called  Jehoahaz,  in  preference  to  his  elder  l^rother 
Eliakim,  from  whom  they  expected  little  good.  Jehoahaz 
is  said  (2  Kings  23. 30)  to  liave  received  at  Jerusalem  the 
royal  anointing— a  ceremony  not  usually  deemed  neces- 
sary in  circumstances  of  regular  and  uudisputod  suc- 
cession. But,  in  the  case  of  Jehoahaz,  it  seems  to  have 
been  resorted  to  in  order  to  impart  greater  validity  to  the 
act  of  popular  election,  and,  it  may  be,  to  render  it  less 
likely  to  be  disturbed  by  Necho,  who,  lilce  all  Egyptians, 
would  associate  the  idea  of  sanctity  with  the  regal  anoint- 
ing. He  was  the  youngest  son  of  Josiah,  but  the  popular 
favourite,  on  account,  probably,  of  his  martial  spirit 
(Ezekiel  19. 3)  and  determined  opposition  to  tlie  aggressive 
views  of  Egypt.  At  his  accession  the  land  was  free  from 
Idolatry;  but  this  prince,  instead  of  following  the  foot- 
steps of  his  excellent  father,  adopted  the  criminal  policy 
of  his  apostatising  predecessors,  and  through  his  influ- 
ence, directly  or  indirectly  used,  idolatry  rapidly  in- 
creased (see  on  2  Kings  23.32).  2.  he  reigned  three 
months  in  Jerusalem  —  His  possession  of  sovereign 
power  was  of  but  very  brief  duration;  for  Necho  deter- 
mined to  follow  up  the  advantage  ho  gained  in  Judah, 
and,  deeming  it  expedient  to  have  a  king  of  his  own 
nomination  on  the  throne  of  that  country,  he  deposed 
the  popularly  elect«d  monarch,  and  placed  his  brother 
Eliakim  or  Jehoiakim  on  the  throne,  whom  he  antici- 
pated to  be  a  mere  obsequious  vassal.  The  course  of 
events  seems  to  have  been  this:  on  receiving  Intelligence 
after  the  battle  of  the  accession  of  Jehoahaz  to  the  throne, 
and  perhaps  also  in  consequence  of  the  complaint  whicli 
Eliakim  brought  before  him  in  regard  to  tills  matter, 
Necho  set  out  with  a  part  of  his  forces  to  Jerusalem, 
while  the  remainder  of  his  troops  pursued  thuir  way  at 


leisure  towards  Riblah,  laid  a  tribute  on  the  country, 
raised  Eliakim  (Jehoiakim)  as  his  vassal  to  the  throne, 
and  on  his  departure  brought  Jehoahaz  captive  with  him 
to  Riblah.  The  old  expositors  mostly  assumed  that  Ne- 
cho, after  the  battle  of  Megiddo,  marched  directly  against 
Carchemish,  and  then  on  his  return  came  to  Jerusalem. 
The  improbability,  indeed  the  impossibility,  of  his  doing 
so  appears  from  this:  that  Carchemish  was  from  four 
hundred  to  five  hundred  miles  from  Megiddo,  so  that 
within  "three  months"  an  army  could  not  possibly 
make  its  way  thither,  conquer  the  fenced  cltj'  of  Car- 
chemish, and  then  march  back  a  still  greater  distance  to 
Jerusalem,  and  take  that  city.  [Keil.]  an  hundred 
talents  of  silver — £3418  1.5s.  and  a  talent  of  gold  — 
£5475;  total  amount  of  tribute,  £8893 15s.  carried  him 
(Jehoahaz)  to  Kgypt— there  he  died  (Jeremiah  22. 10-12). 

5-8.  Jehoiakim,  Reigning  III,  is  Carried  into 
Babylon.  5.  Jehoiakim  .  .  .  did  that  -vvliich  -was  evil 
in  the  siglit  of  the  Lord— t.  e.,  he  followed  the  course  of 
his  idolatrous  predecessors,  and  the  people,  to  a  great  ex- 
tent, disinclined  to  the  reforming  policy  of  his  father, 
eagerly  availed  themselves  of  the  vicious  license  which 
his  lax  administration  restored.  His  cliaracter  is  por- 
trayed with  a  masterly  hand  in  the  prophecy  of  Jere- 
miah (ch.  22. 13-19).  As  the  deputy  of  the  king  of  Egypt, 
he  departed  further  than  liis  predecessor  from  tlie  prin- 
ciples of  Josiah's  government;  and,  in  trying  to  meet 
the  insatiable  cupidity  of  his  master  by  grinding  ex- 
actions from  his  subjects,  he  recklessly  plunged  into  all 
evil.  G.  Against  Iiim  came  up  Xeliuchadnezzar  king 
of  Babylon— This  refers  to  the  flrst  expedition  of  Nebu- 
chadnezzar against  Palestine,  in  the  lifetime  of  his  father 
Nabopolassar,  who,  being  old  and  infirm,  adopted  his  son 
as  joint-sovereign,  and  despatched  him,  with  the  com- 
mand of  his  army,  against  the  Egyptian  invaders  of  his 
empire.  Nebuchadnezzar  defeated  them  at  Cai-chemish, 
and  drove  them  out  of  Asia,  and  reduced  all  the  prov- 
inces west  of  the  Euphi-ates  to  obedience— among  the  rest 
the  kingdom  of  Jehoiakim,  who  became  a  vassal  of  the 
Assyrian  empire  (2  Kings  24. 1).  Jehoiakim  at  the  end  of 
three  years  threw  off  the  yoke,  being  probably  instigated 
to  revolt  by  the  solicitations  of  the  king  of  Egypt,  wlm 
planned  a  now  expedition  against  Carchemish.  But  ho 
was  completely  vanquished  by  the  Babylonian  king,  who 
stripped  him  of  all  his  possessions  between  the  Euplirates 
and  the  Nile  (2  Kings  24. 7).  Then  marching  against  the 
Egyptian's  ally  in  Judah,  he  took  Jerusalem,  carried 
away  a  portion  of  the  sacred  vessels  of  the  temple,  per- 
haps in  lieu  of  the  unpaid  tribute,  and  deposited  them  in 
tlie  temple  of  his  god,  Belus,  at  Babylon  (Daniel  1.  2;  5.  2). 
Though  Jehoiakim  had  been  taken  prisoner,  and  it  was 
designed  at  flrst  to  transport  him  in  chains  to  Babylon, 
he  was  allowed  to  remain  in  liis  tributary  kingdom. 
But  having  given  not  long  after  some  new  offence,  Jeru- 
salem was  besieged  by  a  liost  of  Assyrian  dependants— in 
a  sally  against  whom  Jehoiakim  was  killed  (see  on  2 
Kings  24.2-7;  also  Jeremiah  22.18,  19;  30.30).  9.  Jehola- 
chin  -ivaa  eight  years  old — called  also  Jeconiah  or  Go- 
nial! (Jeremiah  22.  23)— "eight"  should  have  been  "eigh- 
teen," as  appears  from  2  Kings  21.8,  and  also  from  the 
full  development  of  his  ungodly  principles  and  habits 
(sec  Ezekiel  19. 5-7).  His  reign  being  of  so  short  duration 
cannot  be  considered  at  variance  with  tlio  proplietic  de- 
nunciation against  his  father  (Jeremiah  30.30).  But  his 
appointment  by  the  people  gave  umbrage  to  Nebuchad- 
nezzar, who,  "  when  the  year  was  expired"  (v.  10)— t.  e.,  In 
the  spring,  when  campaigns  usuallj'  began— came  in  per- 
son against  Jerusalem,  captured  tlie  city,  and  sent  .le- 
hoiachin  in  chains  to  Babylon,  removing  at  the  same 
time  all  the  nobles  and  most  skilful  artisans,  pillaging 
all  the  remaining  treasures  both  of  the  temple  and  palace 
(see  on  2  Kings  21. *-17). 

11-21.  Zedekiah's  Reign.  11.  Zedekinl»— Nebuchad- 
nezzar appointed  hiin.  His  name,  originally  Mattaiilali, 
was,  according  to  tho  custom  of  Oriental  conquerors, 
changed  Into  Zedekiah,  and  though  the  son  of  Josiah 
(1  Chronicles  3. 15;  Jeremiah  1.  2,  3;  37.  li,  he  Is  called  (f.  10) 
the  brother  of  Jeholiu;hln,  i.  e,,  according  to  the  l.ititude 

287 


Cyrus  Orders  the  Building  of  the  Temple, 


EZRA  I,  II. 


and  the  Return  of  the  People. 


of  Hebrew  style  in  words  expressing  affinity,  his  relative 
or  kinsman  (see  on  2  Kings  24. 18;  26. 1-21).  13.  who  Had 
made  liim  s^vear— Zedekiah  received  his  crown  on  the 
express  condition  of  taking  a  solemn  oath  of  fealty  to  the 
king  of  Babylon  (Ezekiel  17. 13),  so  that  his  revolt  by  join- 
ing in  a  league  with  Pharaoh-hophra,  king  of  Egypt,  in- 
volved the  crime  of  perjury.  His  own  pride  and  obdurate 
impiety,  the  incurable  idolatry  of  the  nation,  and  their 
reckless  disregard  of  prophetic  warnings,  brought  down 
on  his  already  sadly  reduced  kingdom  the  long  threat- 
ened judgments  of  God.  Nebuchadnezzar,  the  execu- 
tioner of  the  Divine  vengeance,  commenced  a  third  siege 
of  Jerusalem,  which,  after  holding  out  for  a  year  and  a 
half,  was  taken  in  the  eleventh  year  of  the  reign  of  Zede- 
kiah,  resulting  in  the  burning  of  the  temple,  with,  most 
probably,  the  ark,  and  in  the  overthrow  of  the  kingdom 


of  Judah  (see  on  2  Kings  25.;  Ezekiel  12.13;  17.16).  31. 
until  the  land  had  enjoyed  her  sahhaths — The  return 
of  every  seventh  was  to  be  held  as  a  sabbatic  year,  a  season 
of  rest  to  all  classes,  even  to  the  land  itself,  which  was  to 
be  fallow.  This  Divine  institution,  however,  was  neg- 
lected—how soon  and  how  long,  appears  from  the  proph- 
ecy of  Moses  (Leviticus  26. 34),  and  of  Jeremiah  in  this 
passage  (see  also  Marginal  Reference),  which  told  that  for 
Divine  retribution  it  was  now  to  remain  desolate  seventy 
years.  As  the  Assyrian  conquerors  usually  colonized 
their  conquered  provinces,  so  remarkable  a  deviation  in 
Palestine  from  their  customary  policy  must  be  ascribed 
to  the  overruling  providence  of  God. 

22, 23.    Cyrus'  Proclamation.    33.   the  Lord  stirred 
up  the  spirit  of  Cyrus— (See  on  Ezra  1. 1-3.) 


EZRA. 


CHAPTER   I. 

Ver.  1-6.    Proci-amation  of  Cyrus  for  Building  the 
Temple.    1.  in  tlie  first  year  of  Cyrus  king  of  Persia— 

The  Persian  empire,  including  Persia,  Media,  Baby- 
lonia, and  Chaldea,  with  many  smaller  dependencies, 
was  founded  by  Cyrus,  b.  c.  536.  [Hales.]  that  the  word 
of  the  liord  by  the  niouth  of  Jeremiali  might  be  ful- 
filled—(See  Jeremiah  2.5.12;  29.10.)  This  reference  is  a 
parenthetic  statement  of  the  historian,  and  did  not  form 
part  of  the  proclamation.  3.  The  Lord  God  of  heaven 
hntli  given  me  all  tlie  kingdoms  of  the  earth  — 
though  this  is  in  the  Oriental  style  of  hyperbole  (see 
also  Daniel  4.  1),  it  was  literally  true  that  the  Persian 
empire  was  the  greatest  ruling  power  in  the  world  at 
that  time,  he  hath  charged  me  to  build  Iilm  an  house 
at  Jerusalem— The  phraseology  of  this  proclamation,  in- 
dependently of  the  express  testimony  of  Josephus,  affords 
indisputable  evidence  that  Cyrus  had  seen,  probably 
through  means  of  Daniel,  his  venerable  prime  minister 
and  favourite,  those  prophecies  in  which,  200  years  before 
he  was  born,  his  name,  his  victorious  career,  and  the 
important  services  he  should  render  to  the  Jews  were 
distinctly  foretold  (Isaiah  44.  28 ;  46.  \-A).  The  existence 
of  predictions  so  remarkable  led  him  to  acknowledge 
that  all  his  kingdoms  were  gifts  bestowed  on  him  by 
"the  Lord  God  of  heaven,"  and  prompted  him  to  fulfil 
the  duty  which  had  been  laid  upon  him  long  before  his 
birth.  Tliis  was  the  source  and  origin  of  the  great  favour 
he  showed  to  the  Jews.  The  proclamation,  though  issued 
"in  tlie  first  year  of  Cyrus,"  did  not  take  effect  till  the 
year  following.  3.  Who  is  there  among  you  of  all  his 
people— the  purport  of  the  edict  was  to  grant  full  permis- 
sion to  tliose  Jewish  exiles,  in  every  part  of  his  kingdom, 
who  chose,  to  return  to  their  own  country,  as  well  as  to 
recommend  those  of  their  countrymen  who  remained  to 
aid  the  poor  and  feeble  on  their  way,  and  contribute  lib- 
erally towards  the  rebuilding  of  the  temple.  5,  6.  Then 
rose  up  the  chief  of  the  fathers,  &c.— The  paternal  and 
ecclesiastical  chiefs  of  the  later  captivity,  those  of  the 
tribes  of  Judah  and  Benjamin,  with  some  also  from  other 
tribes  (1  Chronicles  9.  3),  who  retained  their  attachment 
to  the  pure  worship  of  God,  naturally  took  the  lead  In 
this  movement,  and  their  example  was  followed  by  all 
whose  piety  and  patriotism  were  strong  enough  to  brave 
the  various  discouragements  attending  the  enterprise. 
They  were  liberally  assisted  by  multitudes  of  their  cap- 
tive countrymen,  who,  born  in  Babylonia,  or  comfortably 
established  in  it  by  family  connections  or  the  possession 
of  property,  chose  to  remain.  It  seems  that  their  Assy- 
rian friends  and  neighbours,  too,  either  from  a  favour- 
able disposition  toward  the  Jewish  faith,  or  from  imita- 
tion of  the  court  policy,  displayed  hearty  good- will  and 
283 


great  liberality  in  aiding  and  promoting  the  views  of  the 
emigrants. 

7-11.  Cyrus  Restores  the  Vessels.  7.  Cyrus  .  .  . 
brought  forth  the  vessels  of  the  house  of  the  Lord — 

though  it  is  said  (2  Kings  24. 13)  that  these  were  cut  in 
pieces,  that  would  not  be  done  to  the  large  and  magnifi- 
cent vases,  and,  if  they  had  been  divided,  the  parts  could 
be  reunited.  But  it  may  be  doubted  whether  tlie  Hebrew 
word  rendered  cut  in  pieces,  does  not  signify  merely  cut 
off,  i.  e.,  from  further  use  in  the  temple.  11.  All  the  ves- 
sels of  gold  and  of  silver  were  five  thousand  and  four 
hundred— The  vessels  here  specified  amount  only  to  the 
number  of  2199.  Hence  it  is  probable  that  the  larger 
vases  only  are  mentioned,  while  the  inventory  of  the 
whole,  including  great  and  small,  came  to  the  gross  sum 
stated  in  the  text.  Sheshbazzar,  the  prince  of  Judah — 
t.  e.,  Zerubbabel,  son  of  Salathiel  (cf,  ch.  3.  8 ;  5. 10).  He 
was  born  in  Babylon,  and  called  by  his  family  Zerub- 
babel, i.  e.,  stranger  or  exile  in  Babylon.  Sheshbazzar, 
signifying  "fire-worshipper,"  was  the  name  given  him  at 
court,  as  other  names  were  given  to  Daniel  and  his  friesas. 
He  was  recognized  among  the  exiles  as  hereditary  prince 
of  Judah.  them  of  the  captivity  that  were  brought  up 
from  Babylon  to  Jerusalem— all  the  Jewish  exiles  did 
not  embrace  the  privilege  which  the  Persian  king  granted 
them.  The  great  proportion,  born  in  Babylon,  preferred 
continuing  in  their  comfortable  homes  to  undertaking 
a  distant,  expensive,  and  hazardous  journey  to  a  desolate 
land.  Nor  did  the  returning  exiles  all  go  at  once.  The 
first  band  went  with  Zerubbabel,  others  afterwards  with 
Ezra,  and  a  large  number  with  Nehemiah  at  a  still  later 
period. 

CHAPTER  II. 

Ver.  1-70.  Number  of  the  People  that  Returned. 
1.  children  of  the  province — i.  e.,  Judea  (ch.  5.  8),  so 
called  as  being  now  reduced  from  an  illustrious,  inde- 
pendent, and  powerful  kingdom  to  an  obscure,  servile, 
tributary  province  of  the  Persian  empire.  This  name  is 
applied  by  the  sacred  historian  to  intimate  that  the  Jew- 
ish exiles,  though  now  released  from  captivity  and  allowed 
to  return  into  their  own  land,  were  still  the  subjects  of 
Cyrus,  Inhabiting  a  province  dependent  upon  Persia. 
came  again  unto  Jerusalem  and  Judah,  every  one 
unto  his  city — either  the  city  that  had  been  occupied  by 
his  ancestors,  or,  as  most  parts  of  Judea  were  then  either 
desolate  or  possessed  by  others,  the  city  that  was  rebuilt 
and  allotted  to  him  now.  3.  Which  came  with  Zerub- 
babel— he  was  the  chief  or  leader  of  the  firsthand  of  re- 
turning exiles.  The  names  of  other  influential  persons 
who  were  associated  in  the  conducting  of  the  caravans  are 
also  mentioned,  being  extracted  probably  from  the  Per- 


dumber  of  (hi  People  that  Returned. 


EZRA   III. 


Tlie  Foundation  of  the  Temple  laid. 


sian  archives,  in  which  the  register  was  presentd  :  con- 
spicuous in  the  number  are  Jesliua,  llie  liigh  priest,  and 
Neliemiah.  3.  tlie  children— tliis  word,  as  used  througli- 
out  this  catalogue,  means  posterity  or  descendants.  4. 
cliildren  of  Arali,  seven  linndrecl  seventy  and  flvc— tlio 
number  is  stated  in  Neliemiah  7.  to  have  been  only  652. 
It  is  probable  that  all  mentioned  as  belonging  to  this 
family  repaired  to  the  general  place  of  rendezvous,  or  had 
enrolled  tlieir  names  at  first  as  intending  to  go;  but  in  the 
Interval  of  preparation,  some  died,  otliers  were  prevented 
by  sickness  or  insurmountable  obstacles,  so  that  ulti- 
mately no  more  than  652  came  to  Jerusalem.  33.  Tlie 
men  of  Anathoth — it  is  pleasant  to  see  so  many  of  this 
Jewish  town  returning.  It  was  a  city  of  the  Levites;  but 
the  people  spurned  the  prophetic  warning,  and  called 
forth  against  themselves  one  of  his  severest  predictions 
(Jeremiah  32.  27-35).  This  prophecy  was  fulfilled  in  the 
Assyrian  conquest.  Anathoth  was  laid  and  continued  a 
heap  of  ruins.  But  the  people  having  been  brought 
during  the  captivity  to  a  better  state  of  mind,  returned, 
and  their  city  was  rebuilt.  36-39.  Tlie  priests — cacli  of 
their  families  was  ranged  under  its  prince  or  head,  like 
those  of  the  other  tribes.  It  will  be  remembered  that  the 
whole  body  was  divided  into  twenty-four  courses,  one  of 
which,  in  rotation,  discharged  the  sacerdotal  duties  every 
week,  and  each  division  was  called  after  the  name  of  its 
first  prince  or  chief.  It  appears  from  this  passage,  that 
only  four  of  the  courses  of  the  priests  returned  from  the 
Babylonish  captivity ;  but  these  four  courses  were  after- 
wards, as  the  families  increased,  divided  into  twenty-four, 
wliich  were  distinguished  by  tlie  names  of  the  original 
courses  appointed  by  David.  Hence  we  find  the  course 
of  Abijah  or  Abia  (1  Chronicles  24. 10)  subsisting  at  the 
commencement  of  the  Christian  era  (Luke  1.  5).  55.  The 
children  of  Solomon's  servants — either  the  strangers 
tliat  monarch  enlisted  in  the  building  of  the  temple,  or 
those  who  lived  iu  his  palace,  whicli  was  deemed  a  high 
honour.  61,63.  The  children  of  Barzillai — he  preferred 
that  name  to  that  of  his  own  family,  deeming  it  a  greater 
distinction  to  be  connected  with  so  noble  a  family,  than 
to  be  of  the  house  of  Levi.  But  by  this  worldly  ambition 
he  forfeited  the  dignity  and  advantages  of  the  priesthood. 
63.  Tirshatha— a  title  borne  by  the  Persian  governors  of 
Judea  (see  also  Nehemiah  7.6.5-70;  8.9;  10.1).  It  is  de- 
rived from  the  Persic  torsh,  severe,  and  is  equivalent  to 
"  your  severity,"  "your  awfulness,"  64.  thovhole  con- 
gregation together  >vas  forty-t'ivo  thousand  tliree 
hundred  and  threescore — this  gross  amount  is  12,000 
more  than  the  particular  numbers  given  in  the  catalogue, 
when  added  together,  come  to.  Reckoning  up  the  smaller 
numbers,  we  shall  find  that  they  amount  to  29,818  in  this 
chapter,  and  to  31,089  in  the  parallel  chapter  of  Nehemiah. 
Ezra  also  mentions  491  persons  omitted  by  Nehemiah,  and 
Nehemiali  mentions  1765  not  noticed  by  Ezra.  If,  therefore, 
Ezra's  surplus  be  added  to  the  sum  in  Nehemiah,  and  Ne- 
hemiah's  surplus  to  the  number  in  Ezra,  they  will  both  be- 
come 31,583.  Subtracting  this  from  42,360,  there  will  be  a 
deflciency  of  10,777.  These  are  omitted,  because  they  did 
not  belong  to  Judah  and  Benjamin,  or  to  the  priests,  but 
to  the  other  tribes.  The  servants  and  singers,  male  and 
female,  are  reckoned  separately  {v.  65),  so  that  putting  all 
these  items  together,  the  number  of  all  who  went  with 
Zerubbabel  amounted  to  50,000,  with  8000  beasts  of  burden. 
(.\LTixG,  quoted  Davidson's  Hekmeneutics.)  68.  some 
of  the  cliief  of  the  fatliers,  when  they  came  to  the 
house  of  the  Lord,  offered  freely  for  tlie  house  of  God, 
&c.— The  sight  of  a  place  hallowed  by  the  most  endearing 
and  sacred  associ.-itlons,  but  now  lying  in  desolation  and 
ruins,  made  the  well-springs  of  their  piety  and  patriotism 
gush  out  afresh,  and  before  taking  any  active  measures 
for  providing  accommodation  to  themselves  and  their 
families,  the  chief  among  them  raised  a  large  sum  by  vol- 
untary contributions  towards  the  restoration  of  the  tem- 
ple. 69.  dramsof  gold— rather  darics,  a  Persian  coin  (see 
on  1  Chronicles  29.  7).  priests'  garments  (cf.  Nehemiah  7. 
70).  This— in  the  circumstances— was  a  very  appropriate 
gift.  In  general,  it  may  be  remarked  that  presents  of 
garments,  or  of  any  other  usable  commodities,  however 
19 


singular  it  may  scorn  to  us,  is  in  unison  with  the  estab- 
lished notions  and  customs  of  the  East. 

CHAPTER    III. 
Ver.  1-13.    The  Altar  Set  vp.    1.  When  the  seventh 

month  was  come— the  departure  of  the  returning  exiles 
from  Babylon  took  place  in  spring,  and  for  some  time 
after  their  arrival  they  were  occupied  in  the  necessary 
work  of  rearing  habitations  to  themselves  amid  the  ruins 
of  Jerusalem  and  its  neighbourhood.  This  preliminary 
work  being  completed,  they  addressed  themselves  to  re- 
build the  altar  of  burnt  offering,  and  as  the  seventh  month 
of  the  sacred  year  was  at  hand— corresponding  to  the  latter 
end  of  our  September— when  the  feast  of  tabernacles  (Le- 
viticus 23.)  fell  to  be  observed,  they  resolved  to  celebrate 
that  religious  festival,  just  as  if  the  temple  had  been  fully 
restored.  3.  Jeshua— was  the  grandson  of  Seraiah,  the 
liigh  priest,  put  to  death  by  Nebuchadnezzar  at  Riblah 
(2  Kings  25. 18-21).  His  father,  Josedech,  had  been  carried 
captive  to  Babylon,  and  died  there,  some  time  before  this. 
Zerubhabel— was,  according  to  the  order  of  nature,  son 
of  Pedaiah  (1  Chronicles  3.  17-19),  but  having  been  brought 
up  by  Salathiel,  was  called  his  son.  liuilded  the  altar  of 
tlic  God  of  Israel,  to  offer  burnt  offerings  tliereon— 
This  was  of  urgent  and  immediate  necessity,  in  order, 
first,  to  make  atonement  for  their  sins;  secondly,  to  ob- 
tain the  Divine  blessing  on  their  preparations  for  the 
temple,  as  well  as  animate  their  feelings  of  piety  and  pa- 
triotism for  the  prosecution  of  that  national  work.  3. 
thfey  set  the  altar  upon  his  bases — i.  e.,  they  reared  it 
upon  its  old  foundation,  so  that  it  occupied  as  nearly  as 
possible  the  site  on  which  it  had  formerly  stood,  they 
offered  burnt  offerings  .  .  .  morning  and  evening- 
Deeming  it  their  duty  to  perform  the  public  rites  of  re- 
ligion, they  did  not  wait  till  the  temple  should  be  rebuilt 
and  dedicated;  but,  at  the  outset,  resumed  the  daily  ser- 
vice prescribed  by  the  law  (Exodus  29.  38,  39 ;  Leviticus  6. 
9, 11),  as  well  as  observed  the  annual  seasons  of  solemn 
observance. 

4-7.  Offekings  Renewed.  •*.  They  kept  also  the 
feast  of  tabernacles  .  .  .  From  the  first  day  of  the 
seventh  month— They  revived  at  that  time  the  daily  ob- 
lation, and  it  was  on  the  fifteenth  day  of  that  month  the 
feastof  tabernacles  was  held.  7.  They  gave.  .  .meat.  .  . 
drink,  and  oil,  unto  them  of  Zidon— they  opened  nego- 
tiations with  the  Tyrians  for  workmen,  as  well  as  for  tim- 
ber, on  the  same  terms  and  with  the  same  views  as  Solo- 
mon had  done  (1  Kings  5. 11 ;  2  Chronicles  2. 15, 16). 

8-13.  The  Foundation  of  the  Temple  Laid.  8.  ai>- 
poiuted  the  Iievltes  ...  to  set  forward  the  -work- 1.  e., 
to  act  as  overseers  of  the  workmen,  and  to  direct  and  ani- 
mate the  labourers  in  the  various  departments.  9.  Jeshua 
-ivith  his  sons— not  the  high  priest,  but  a  Levlto  (cli.  2.  40). 
To  these,  as  probably  distinguished  for  their  mcclianlcal 
skill  and  taste,  the  duty  of  acting  as  overseers  was  par- 
ticularly committed.  13.  But  many  of  the  priests  and 
Levites,  and  chief  of  the  fathers  .  .  .  ivept  with  a  loud 
voice- Those  painful  emotions  were  excited  by  the  sad 
contrast  between  the  prosperous  circumstances  in  which 
the  foundations  of  the  first  temple  had  been  laid,  and  the 
desolate,  reduced  state  of  the  country  and  city  when  the 
second  was  begun;  between  the  inferior  size  and  costli- 
ness of  the  stones  used  in  the  foundations  of  the  second 
(1  Kings  7.  9, 10),  and  the  mucli  smaller  extent  of  tlie  foun- 
dation itself,  including  all  the  appurtenances  of  the 
l)uilding(Haggai  2. 3);  between  lire  comparative  sniallness 
of  their  present  mean.s  and  the  Immense  resources  of 
David  and  Solomon.  Perhaps,  however,  the  chief  cause 
of  grief  was,  that  the  second  temple  would  bo  destitute 
of  those  things  which  formed  the  great  and  distingulsliing 
glory  of  the  first,  viz.,  the  ark,  the  shechlnah,  tlio  Urim 
and  Thummlm,  Ac.  Not  that  this  second  temi>k>  was  not 
a  very  grand  and  beautiful  structure.  But  liow  great 
soever  its  material  splendour,  It  was  inferior  in  this 
respect  to  that  of  .Solomon.  Yet  the  glory  of  the  second 
far  outshone  that  of  the  first  temple  In  nnotlior  and  more 
important  poln>  of  view,  viz.,  tlie  rccelvlnjt  witliin  its 

28? 


The  Building  of  the  Temple  Hindered. 


EZKA  IV,  V. 


Its  Building  again  Rene/wed. 


walls  the  incarnate  Saviour  (Haggai  2.  9).  13.  tlie  people 
could  not  discern  tlie  sliout  of  joy  from  tlie  noise  of 

tUe  -vveeptng— Among  Eastern  people,  expressions  of 
sorrow  ai-e  always  very  loud  and  vehement.  It  is  indi- 
cated by  wailing,  the  howl  of  which  is  sometimes  not 
easily  distinguishable  from  joyful  acclamations. 

CHAPTER    IV. 

Ver.  1-G.  The  Building  Hindered.  1.  the  advcr- 
Baries  of  Judali  and  Benjamin— i.  e.,  strangers  settled 
in  the  laud  of  Israel.  2.  Ave  seek  your  God,  as  ye  do ; 
and  -we  do  sacrifice  unto  liim  since  tlie  days  of  Esar- 
liaddou  ,  .  .  AvliicU  l>i-ougUt  us  up  UltJier— A  very 
Interesting  explanation  of  this  passage  has  been  recently 
obtained  from  the  Assyrian  sculptures.  On  a  large 
cylinder,  deposited  in  the  British  Museum,  there  is  In- 
scribed a  long  and  perfect  copy  of  the  annals  of  Esar- 
haddon,  in  which  the  details  are  given  of  a  large  depor- 
tation of  Israelites  from  Palestine,  and  a  consequent 
settlement  of  Babylonian  colonists  in  their  place.  It  is  a 
striking  confirmation  of  the  statement  made  in  this  pas- 
sage. Those  Assyrian  settlers  intermarried  with  the 
remnant  of  Israelite  women,  and  their  descendants,  a 
mongrel  race,  went  under  the  name  of  Samaritans. 
Though  originally  idolaters,  they  were  instructed  in  the 
knowledge  of  God,  so  that  they  could  say,  "  We  seek  your 
God ;"  but  they  served  Him  in  a  superstitious  way  of  their 
own  (see  on  2  Kings  17.  26-31,  41).  3.  But  Zerubbabel 
and  Jesliua  .  .  .  said  ...  Ye  have  notUing  to  do  vvltli 
us  to  build  an  Iiouse  unto  our  God— This  refusal  to 
co-operate  with  the  Samaritans,  from  whatever  motives 
it  sprang,  was  overruled  by  Providence  to  ultimate  good ; 
for,  had  the  two  peoples  worlied  together,  familiar  ac- 
quaintancesliip  and  intermarriage  would  have  ensued, 
and  the  result  might  have  been  a  relapse  of  the  Jews  into 
idolatry,  and  most  certainly,  confusion  and  obscurity  in 
the  genealogical  evidence  tliat  proved  the  descent  of  the 
Messiah ;  whereas,  in  their  hostile  and  separate  condition, 
they  were  jealous  observers  of  eacli  other's  proceedings, 
watching  with  mutual  care  over  the  preservation  and 
integrity  of  the  sacred  books,  guarding  the  purity  and 
honour  of  the  Mosaic  worship,  and  thus  contributing  to 
the  maintenance  of  religious  knowledge  and  truth.  4:. 
Tlicn  tlie  xieople  of  tbe  land  Aveakeued  tine  liands  of 
the  people  of  Judah,  &c. — Exasperated  by  this  repulse, 
the  Samaritans  endeavoured  by  every  means  to  molest 
tlie  worlimen  as  well  as  obstruct  the  progress  of  the 
building;  and,  though  they  could  not  alter  the  decree 
whicli  Cyrus  had  issued  regarding  it,  yet  by  bribes  and 
clandestine  arts  indefatigably  plied  at  court,  they  laboured 
to  frustrate  tlie  effects  of  the  edict.  Their  success  in  those 
underhand  dealings  was  great,  for  Cyrus,  being  frequently 
absent,  and  much  absorbed  in  his  warlike  expeditions, 
left  the  government  in  the  hands  of  his  son  Cambyses,  a 
wicked  prince,  and  extremely  hostile  to  the  Jews  and 
their  religion.  The  same  arts  were  assiduously  practised 
during  the  reign  of  his  successor,  Smerdis,  down  to  the 
time  of  Darius  Hystaspes.  In  consequence  of  the  difH- 
culties  and  obstacles  thus  interposed,  for  a  period  of 
twenty  years,  the  progress  of  the  work  was  very  slow. 
6.  in  the  reign  of  Ahasuerus,  in  the  beginning  of  his 
reign,  wrote  they  .  .  .  an  accusation — Ahasuerus  Avas  a 
regal  title,  and  the  king  referred  to  was  successor  of 
Darius,  the  famous  Xerxes. 

7-2f.  Letter  to  Artaxerxes.  T.  In  the  days  of 
Ahasuerus  ^vrote  Bishlam,  &c. — ^The  three  ofiicers  named 
are  supposed  to  have  been  deputy-governors  appointed 
by  the  king  of  Persia  over  all  the  provinces  subject  to  his 
empire  west  of  the  Euphrates,  the  Syrian  tongue — or 
Aramrean  language,  called  sometimes  in  our  version 
Clialdee.  This  was  made  use  of  by  the  Persians  in  their 
decrees  and  communications  relative  to  the  Jews  (cf.  2 
Kings  18. 26;  Isaiah  36. 11).  The  object  of  their  letter  was 
to  press  upon  the  royal  notice  the  inexpediency  and 
danger  of  rebuilding  tlie  walls  of  Jerusalem.  They 
laboured  hard  to  prejudice  the  king's  mind  against  that 
measure.  13.  the  Jetvs  tvlnich  came  up  from  thee  to  us 
290 


—The  name  "Jews"  was  generally  used  after  the  return 
from  the  captivity,  because  the  returning  exiles  belonged 
chiefly  to  the  tribes  of  Judah  and  Benjamin,  and  althoii^th 
the  edict  of  Cyrus  permitted  all  who  chose  to  return,  a 
permission  of  which  some  of  the  Israelites  availed  them- 
selves, the  great  body  who  went  to  settle  in  Judea  were 
the  men  of  Judah.  13.  toll,  tribute,  and  custom — th« 
first  was  a  poll-tax ;  the  second  was  a  property-tax ;  the 
third  the  excise-dues  on  articles  of  trade  and  merchan- 
dise. Their  letter,  and  the  edict  that  followed,  command- 
ing an  immediate  cessation  of  the  work  at  the  city  walls, 
form  the  exclusive  subject  of  narrative  from  v.  7  to  v.  23. 
And  now  from  this  digression  he  returns  at  i;.21  to  resume 
the  thread  of  his  narrative  concerning  the  building  of 
the  temple.  9.  the  Dluaites — The  people  named  were 
the  colonists  sent  by  the  Babylonian  monarch  to  occupy 
the  territory  of  the  ten  tribes.  "The  great  and  noble 
Asnapper"  was  Esar-haddon.  Immediately  after  the 
murder  of  Sennacherib,  the  Babylonians,  Medes,  Arme- 
nians, and  other  tributary  people  seized  the  opportunity 
of  throwing  olT  the  Assyrian  yoke.  But  Esar-haddon 
having,  in  the  thirtieth  year  of  his  reign,  recovered  Baby- 
lon, and  subdued  the  other  rebellious  dependants,  trans- 
ported numbers  of  them  into  the  waste  cities  of  Samaria, 
most  probably  as  a  punishment  of  their  revolt.  [Hales.] 
14.  Yve  have  maintenance  from  the  king's  palace — lU,, 
we  are  salted  with  the  king's  salt.  "  Eating  a  prince's 
salt"  is  an  Oriental  phrase,  equivalent  to  "receiving 
maintenance  from  him."  34.  Then  ceased  the  -ivork  of 
the  house  of  God— It  was  this  occurrence  that  first  gave 
rise  to  the  strong  religious  antipathy  between  the  Jews 
and  the  Samaritans,  which  was  afterwards  greatly  aggra- 
vated by  the  erection  of  a  rival  temple  on  Mount  Gerizim. 

CHAPTER    V. 

Ver.  1-17.  Zerubbabel  and  Jeshua  set  forward 
THE  Building  OF  the  Temple  in  the  Reign  of  Darius 
1.  Then  the  prophets  ,  .  .  proplkesied  ...  in  the  name 

of  the  God  of  Israel— From  the  recorded  writings  of 
Haggai  and  Zechariah,  it  appears  that  the  difliculties  ex- 
perienced, and  the  many  obstacles  thrown  in  the  way, 
had  flrstcooled  the  zeal  of  the  Jews  in  the  building  of  tlie 
temple,  and  then  led  to  an  abandonment  of  the  work, 
under  a  pretended  belief  tliat  the  time  for  rebuilding  it 
had  not  yet  come  (Haggai  1.  2-11).  For  fifteen  years  tlie 
work  was  completely  suspended.  These  two  prophets 
upbraided  them  with  severe  reproaches  for  their  sloth, 
negligence,  and  worldly  selfishness  (Haggai  1.  4),  threat- 
ened them  with  severe  judgments  if  they  continued 
backward,  and  promised  that  tliey  would  be  blessed  with 
great  national  prosperity  if  they  resumed  and  prosecuted 
the  work  with  alacrity  and  vigour.  Zechariah,  the  son 
of  Iddo— t.  e.,  grandson  (Zechariah  1. 1).  2.  Then  rose  up 
Zerubbabel  .  .  .  and  Jeshua  .  .  .  and  began  to  build 
the  house  of  God— The  strong  appeals  and  animating 
exhortations  of  these  prophets  gave  a  new  impulse  to  the 
building  of  the  temple.  It  was  in  the  second  year  of  tlie 
reign  of  Darius  Hystaspes  that  the  work,  after  a  long  in- 
terruption, was  resumed.  3,  4.  at  the  same  time  came 
to  them  Tatnai,  governor  on  this  side  the  river — Tlie 
Persian  empire  west  of  the  Euphrates  included  at  this  time 
Syria,  Arabia,  Egypt,  Phoenicia,  and  other  provinces  sub- 
ject to  Darius.  The  empire  was  divided  into  twenty  prov- 
inces, called  satrapies.  Syria  formed  one  satrapy,  inclusive 
of  Palestine,  Phoenicia,  and  Cyprus,  and  furnished  an 
annual  revenue  of  350  talents.  It  was  presided  over  by  a 
satrap  or  viceroy,  who  at  this  time  resided  at  Damascus, 
and  though  superior  to  the  native  governors  of  the  Jews 
appointed  by  the  Persian  king,  never  interfered  with 
their  internal  government,  except  when  there  was  a 
threatened  disturbance  of  order  and  tranquillity.  Tatnai. 
the  governor  (whether  this  was  a  personal  name  or  aa 
oflleial  title  is  unknown),  had  probably  been  incited  by 
the  complaints  and  turbulent  outrages  of  the  Samaritans 
against  the  Jews;  but  he  suspended  his  judgment,  and 
he  prudently  resolved  to  repair  to  Jerusalem,  that  he 
might  ascertain  the  real  state  of  matters  by  personal  in- 


The  Decree  of  Darius  tn  favour  of  the  Jews. 


EZRA  VT. 


The  Temple  Finished  and  Dedicated. 


spectlon  and  inquiry,  in  companj'with  another  dignified 
officer  and  his  provincial  council.   5.  But  tlie  eye  of  their 
God  was  upon  tlic  elders  of  tUe  Jews,  &e.— Tlic  unusual 
presence,  the  imposing  suite,  the  authoritative  inquiries 
of  the  satrap  appeared  formidable,  and  miglit  Iiave  pro- 
duced a  paralyzing  influence  or  led  to  disastrous  conse- 
quences, if  he  had  been  a  partial  and  corrupt  judge,  or 
actuated  by  unfriendly  feelings  towards  the  Jewish  cause. 
The  historian,  therefore,  with  characteristic  piety,  throws 
in  this  parenthetical  verse  to  intimate  that  God  averted 
the  threatening  cloud  and  procured  favour  for  the  elders 
or  leaders  of  the  Jews,  that  they  were  not  interrupted  in 
their  proceedings  till  communications  with   the    court 
should  be  made  and  received.    Not  a  word  was  uttered  to 
dispirit  the  Jews  or  afford  cause  of  triumph  to  their  op- 
ponents.    Matters  were  to   go   on  till    contrary  orders 
arrived  from   Babylon.    After   surveying   the  work   in 
progress,  he  inquired,  first,  by  Avhat  authority  this  na- 
tional temple  was  undertaken ;  and,  secondly,  the  names 
of  the  principal  promoters  and  directors  of  the  under- 
taking.   To  these    two   heads   of  inquiry  the  Jews  re- 
turned ready  and  distinct  replies.    Then  having  learned 
that  it  originated  in  a  decree  of  Cyrus,  who  had  not  only 
released  the  Jewish  exiles  from  captivity,  and  permitted 
them  to  return  to  their  own  land  for  the  express  pur- 
pose of  rebuilding  the  house  of  God,  but,  by  an  act  of 
royal  grace,  had  restored  to  them  the  sacred  vessels  vvhicli 
Nebuchadnezzar  had  carried  off  as  trophies  from  the  for- 
mer temple,  Tatnai  transmitted  all  this  information  in 
an  ofiicial  report  to  his  imperial  master,  accompanying 
it  with  a  recommendatory  suggestion  that  search  should 
be  made  among  the  national  archives  at  Babylon  for  the 
original  decree  of  Cyrus,  that  the  truth  of  the  Jews' state- 
ment might  be  verified.    The  whole  conduct  of  Tatnai,  as 
well  as  the  general  tone  of  his  despatch,  is  marked  by  a 
sound  discretion  and  prudent  moderation,  free  from  any 
party  bias,  and  evincing  a  desire  only  to  do  his  duty.    In 
all  respects  lie  appears  in  favouraljle  contrast  with  his 
predecessor,  Rehum  (ch.  '1. 9).     8.  tlie  liouse  of  tJie  great 
God,  wlilcli  Is  bnllded  ^vitli  great  stones — lit.,  "stones 
of  rolling"— ;'.  I?.,  stones  of  such  extraordinary  size  that 
they  could  not  be  carried— they  liad  to  be  rolled  or  dragged 
along  the  ground.    13.  Cyrus  tlte  kli»g  .  .  .  made  a  de- 
cree— Tlie   Jews  were  perfectly  warranted  according  to 
tlie  principles  of  tlie  Persian  government  to  proceed  witli. 
the  building  in  virtue  of  Cyrus'  edict.    For  everyM'here  a 
public  decree  is  considered  as  remaining  in  force  until  it 
is  revoked;  but  the  "laws  of  the  Medes  and  Persians 
clianged  not."    IG.    TUeii  came   .   .   .   SliesUbozzar  .  .  . 
since  that  time  even  until  now  Iiatli  it  been  in  l>«ild- 
ing— This  was  not  a  part  of  the  Jews'  answer— they  could 
not  have  said  this,  knowing  the  building  had  long  ceased. 
But  Tatnai  used  these  expressions  in  his  report,  either 
looking  on  the  stoppage  as  a  teraporarj^  interruption,  or 
supposing  that  the  Jews  were  always  working  a  little,  as 
they  liad  means  and  opportunities. 

CHAPTER    VI. 

Ver.  1-12.  Darius'  Decree  for  Abtancingthe  Bl^ild- 
ING.  1.  Darius  tlie  king— Tills  was  Darius  Hystaspes. 
Great  and  interesting  light  has  been  thrown  on  the  his- 
tory of  this  monarch  and  the  transactions  of  his  reign, 
bj' the  decipherment  of  the  cuneatic  inscriptions  on  the 
rocks  at  Beliistun.  In  the  house  of  the  rolls,  where  the 
treasures  -were  laid  up  In  Bahylon— An  idea  of  the  form 
of  this  Babylonian  register  house,  as  well  as  tlie  man- 
ner of  preserving  public  records  witliln  its  repositories, 
can  be  obtained  from  the  recent  discoveries  at  Nineveh. 
Two  small  chambers  were  discovered  in  the  palace  of 
Koyunjik,  which,  from  the  fragments  found  in  them, 
Mr.  Layard  considers  "as  a  house  of  the  rolls."  After  re- 
minding his  readers  that  the  historical  records  and  pub- 
lic documents  of  the  Assyrians  were  kept  on  taV)lofs  and 
cylinders  of  baited  clay,  many  specimens  of  which  have 
been  brought  to  this  country,  he  goes  on  to  say,  "The 
chambers  I  am  describing  appear  to  have  been  a  deposi- 
tory in  the  palace  of  Nineveh  for  such  documents.    To 


the  height  of  a  foot  or  more  from  the  floor  they  were  en- 
tirely filled  with  thorn ;  some  entire,  but  the  greater  part 
broken  into  many  fragments,  probably  by  the  falling  in 
of  the  upper  part  of  the  building.    They  were  of  different 
sizes ;  the  largest  tablets  were  flat,  and  measured  about  9 
inches  by  6i  inches;  the  smaller  were  slightly  convex, 
and  some  were  not  more  than  an  inch  long,  with  but  one 
or  two  lines  of  writing.    Tlie  cuneiform  characters  on 
most  of  them  were  singularly  sharp  and  well  defined,  but 
so  minute  in  some  instances  as  to  be  almost  illegible  with- 
out a  magnifying  glass.    These  documents  appear  to  be 
of  various  liinds.    The  documents  that  have  thus  been 
discovered  '  in  tlie  house  of  rolls'  at  Nineveh  probably  ex- 
ceed all  that  have  yet  been  afforded  by  the  monuments 
of  Egypt,  and  Avhon  the  innumerable  fragments  are  put 
together  and  transcribed,  the  publication  of  these  records 
will  be  of  the  greatest  importance  to  the  history  of  the 
ancient  world."  [Nineveh  and  Babylon.]   ii.Achmetha 
— Long  supposed  to  be  the  capital  of  Greater  Media— the 
Ecbatana  of  classical,  the  Hamadan  of  modern  times,  at 
the  foot  of  the  Elwund  range  of  hills,  where,  for  its  cool- 
ness and  salubrity,  Cyrus  and  liis  successors  on  tlie  Per- 
sian throne  established  their  summer  residence.    There 
was  another  city,  however,  of  this  name,  tlie  Ecbatana 
of  Atropatene,  and  the  most  ancient  capital  of  northern 
Media,  and  recentlj^  identified  by  Colonel  Rawlinson  in 
the  remarkable  ruins  of  Takht-i-Soleiinan.    Yet  as  every- 
thing tends  to  show  the  attachment  of  Cyrus  to  his  native 
city,  the   Atropatenian  Ecbatana,  rather   than   to   the 
stronger  capital  of  Greater  Media,  Colonel  Rawlinson  is 
inclined  to  think  that  he  deposited  there,  in  his  var  or 
fortress,  the  famous  decree  relating  to  the  Jews,  along 
with  the  other  records  and  treasures  of  his  empire.  [Nin- 
eveh and  Persepolis.]    8-10.  of  the  king's  goods,  even 
of  the  tribute  beyond  the  river  .  .  .  expenses  be  given 
them— The  decree  granted  them  the  privilege  of  di-awing 
from  his  provincial  treasury  of  Syria,  to  the  amount  of 
whatever  they  required  for  the  furthering  of  the  work 
and  providing  sacrifice  for  the  service  of  the  temple,  that 
the  priests  might  daily  pray  for  the  health  of  the  king 
and  the  prosperity  of  the  empire.    11.  >vliosoever  shall 
alter  this  -^vord — The  warning  was  specially  directed 
against  the  turbulent  and  fanatical  Samaritans.    The  ex- 
tremely favourable  purport  of  this  edict  was  no  doubt 
owing  in  some  measure  to  the  influence  of  Cyrus,  of 
whom  Darius  entertained  a  high  admiration,  and  wliose 
two  daughters  he  had  married.    But  it  proceeded  still 
more  from  the  deep  impressions  made  even  on  the  idol- 
atrous people  of  that  country  and  that  age,  as  to  the  being 
and  providence  of  the  God  of  Israel. 

13-15.  The  Temple  Finished.  13.  Then  Tatnai  .  .  . 
did  speedily— A  concurrence  of  favourable  events  is  men- 
tioned as  accelei-ating  the  restoration  of  the  temple,  and 
infusing  a  new  spirit  and  energy  into  the  worlimen,  who 
now  laboured  with  unabating  assiduity  till  it  was  brought 
to  a  completion.  Its  foundation  was  laid  in  April,  SUJ  B. 
c.  (ch.3.  S-10),  and  it  was  completed  on  2Ist  February,  515 
u.  c,  being  21  years  after  it  was  begun.    [Lightfoot.] 

16-18.  Feasts  of  the  Dedication.  1G.  the  children 
of  Israel  .  .  .  kept  the  dedication  .  .  .  with  joy— The 
ceremonial  was  gone  through  with  demonstrations  of  the 
liveliest  joy.  The  aged  who  had  wept  at  the  laying  of  the 
foundation  were  most,  if  not  all  of  them,  now  dead; 
and  all  rejoiced  at  the  completion  of  this  national  un- 
dertaking. 17.  t'^vclvc  he-gont«— as  at  the  dedication 
of  the  tabernacle  (Numbers  8. 17).  18.  they  set  the  priests 
in  their  divisions,  and  the  Levites  In  their  courses  .  .  . 
as  it  Is  written  In  tlie  book  of  Moses— Although  Iiavid 
arranged  the  pricst-s  and  Levites  in  courses  according  to 
their  families,  It  was  Moses  who  assigned  to  the  priests 
and  Levites  their  rights  and  privileges,  their  stations  and 
several  duties. 

19-22.  And  of  the  Passover,  ai.  nil  such  as  li«d 
separated  themselves  .  .  .  ft-ont  the  filthiness  of  tlio 
heathen — i.  e.,  wlio  had  given  satisfactory  evidence  of 
being  true  proselytes  by  not  only  renouncing  the  Impure 
worship  of  idolatry,  but  by  undergoing  the  rite  of  clr- 
■  cumclslon,  a  condition  Indispensable  to  a  partlclf  atlon  of 

291 


Ezra  goes  up  to  Jerusalem, 


EZRA  VII,  VIII. 


His  Companions  from  Babylon. 


the  passover.  33.  kept  the  feast  .  .  ,  wltli  joy :  for  the 
Iiord  .  .  .  turned  the  heart  of  the  Uing  of  Assyria -unto 
them— I.  e.,  king  of  the  Persian  empire,  which  now  In- 
cluded the  possessions,  and  h^d  surpassed  the  glory,  of 
Assyria.  The  favourable  disposition  which  Darius  had 
evinced  towards  the  Jews  secured  them  peace  and  pros- 
perity, and  the  privileges  of  their  own  religion  during 
the  rest  of  his  reign.  The  religious  joy  that  so  remarka- 
bly characterized  the  celebration  of  this  feast,  wastesti- 
fled  by  expressions  of  lively  gratitude  to  God,  whose  over- 
ruling power  and  converting  grace  had  produced  so  mar- 
vellous a  change  on  the  hearts  of  the  mighty  potentates, 
and  disposed  them,  heathens  though  they  were,  to  aid  the 
cause  and  provide  for  the  worship  of  the  true  God. 

CHAPTER    VII. 

Ver.  1-10.  Ezra  Goes  tjp  to  Jekusaxem.  1.  In  the 
reign  of  Artaxerxes— the  Ahasuerus  of  Esther.  Ezra 
the  son  of  Seralah— i.  e.,  grandson  or  great-grandson, 
Seraiah  was  the  high  priest  put  to  death  by  Nebuchad- 
nezzar at  Riblah  (2  Kings  25. 18).  A  period  of  1.30  years  had 
elapsed  between  that  catastrophe  and  the  journey  of  Ezra 
to  Jerusalem,  and  as  a  grandson  of  Seraiah,  viz.,  Jeshua, 
•who  held  the  office  of  high  priest,  had  accompanied  Ze- 
rubbabel  in  the  first  caravan  of  returning  exiles,  Ezra  must 
have  been  In  all  probability  a  grandson,  descended,  too, 
from  a  younger  son,  the  elder  branch  being  in  possession 
of  the  pontificate.  6.  This  Ezra  .  .  .  -tvns  a  ready  scribe 
In  the  law  of  Moses— The  term  "scribe"  does  not  mean  a 
penman,  nor  even  an  attorney  well  versant  in  forms  of 
law,  and  skilled  in  the  method  of  preparing  public  or 
private  deeds.  He  was  a  rabbi,  or  doctor,  learned  in  the 
Mosaic  law,  and  in  all  that  related  to  the  civil  and  eccle- 
siastical polity  and  customs  of  the  Hebrew  people.  Scribes 
of  this  description  possessed  great  autliority  and  influence 
(cf.  Matthew  23.  25;  Mark  12.  28).  the  king  granted  lilm 
all  his  request— He  left  Babylon  entrusted  witli  an  im- 
portant commission  to  be  executed  in  Jerusalem.  The 
manner  in  which  he  obtained  this  office  is  minutely  re- 
lated in  a  subsequent  passage.  Here  it  is  noticed,  but 
with  a  pious  acknowledgment  of  the  Divine  grace  and 
goodness  which  disposed  the  royal  mind  in  favour  of 
Ezra's  patriotic  objects.  The  Levites,  Ac,  did  not  go  at 
that  time,  and  are  mentioned  here  by  anticipation,  8.  he 
came  to  Jiemsalem  In  five  fifth  montit — i.  e.,  correspond- 
ing to  the  end  of  our  July  or  beginning  of  our  August.  As 
he  left  Babylon  on  New  Year's  Day  (v.  9),  the  journey  must 
have  occupied  not  less  than  four  months— a  long  period— 
but  it  was  necessary  to  move  at  a  slow  pace,  and  by  short, 
easy  stages,  as  he  had  to  conduct  a  large  caravan  of  poor 
people,  including  women,  children,  and  all  their  house- 
hold gear  (see  on  ch.  8).  10.  Ezra  had  prepared  his 
heart  to  seek  the  la-\v  of  the  Itord,  &c. — His  reigning 
desire  had  been  to  study  the  Divine  law— its  principles, 
institutions,  privileges,  and  requirements;  and  now  from 
love  and  zeal,  he  devoted  himself,  as  the  business  of  his 
life,  to  the  work  of  instructing,  reforming,  and  edifying 
otliers. 

11-26.  Graciotts  Commission  OF  Artaxerxes.  11.  this 
Is  the  copy  of  the  letter  that  the  King  Artaxerxes 
gave— The  measure  which  this  document  authorized,  and 
the  remarkable  interest  in  the  Jews  displayed  in  it,  were 
most  probably  owing  to  the  influence  of  Esther,  wlio  is 
thought  to  have  been  raised  to  the  higli  position  of  queen 
a  few  months  previous  to  the  departure  of  Ezra.  [Hales.] 
According  to  others,  who  adopt  a  diflerent  chronology,  it 
was  more  probably  pressed  upon  the  attention  of  the  Per- 
sian court  by  Ezra,  who,  like  Daniel,  showed  the  prophe- 
cies to  the  king;  or  by  some  leading  Jews  on  his  acces- 
sion, who,  seeing  the  unsettled  and  disordered  state  of  the 
colony  after  the  death  of  Zerubbabel,  Jeshua,  Haggai,  and 
Zechariah,  recommended  the  appointment  of  a  commis- 
sion to  reform  abuses,  suppress  disorder,  and  enforce 
the  observance  of  the  law.  13.  Artaxerxes,  king  of 
kings— That  title  might  have  been  assumed  as,  with 
literal  truth,  applicable  to  him,  since  many  of  the  tribu- 
tftry  princes  of  his  empire  still  retained  the  name  and  au- 
292 


thority  of  kings.  But  it  was  as  probably  a  mere  Oriental- 
ism, denoting  a  great  and  powerful  prince,  as  the  heaven' 
of  heavens  signified  the  highest  heaven,  and  vanity  of 
vanities,  tlie  greatest  vanity.  This  vainglorious  title  was 
assumed  by  the  kings  of  Assyria,  from  whom  it  passed 
to  the  sovereigns  of  Persia,  unto  Ezra  the  priest,  a 
scrlhe  of  the  la-\v  of  the  God  of  heaven — The  appoint- 
ment of  Ezra  to  this  influential  mission  was  of  the  highest 
importance  to  the  Hebrew  people,  as  a  large  proportion 
of  them  were  become,  in  a  great  measure,  strangers  both 
to  the  language  and  the  institutions  of  their  forefathers. 
14r.  sent  of  the  king,  and  of  his  seven  counsellors — This 
was  the  fixed  number  of  tlie  privy  council  of  tlie  kings  of 
Persia  (Esther  1. 10, 14).  The  document  describes,  with 
great  clearness  and  precision,  the  nature  of  Ezra's  com- 
mission and  the  extent  of  power  and  prerogatives  with 
which  he  was  invested.  It  gave  him  authority,  in  the 
first  place,  to  organize  the  colony  in  Judea,  and  institute 
a  regular  government,  according  to  tlie  laws  of  the  He- 
brew people,  and  by  magistrates  and  rulers  of  their  own 
nation  (v.  25,  20),  with  power  to  punish  offenders  by  fines, 
Imprisonment,  exile,  or  death,  according  to  the  degree  of 
their  criminality.  Secondly,  he  was  empowered  to  carry 
a  large  donation  in  money,  partly  from  the  royal  treasury, 
and  partly  raised  by  voluntary  contributions  among  his 
countrymen  to  create  a  fund  out  of  which  to  make  suit- 
able provision  for  maintaining  the  regular  worship  of 
God  in  Jerusalem  (v.  16, 17).  Thirdly,  the  Persian  officers 
in  Syria  were  commanded  to  aflTord  him  every  assistance 
by  gifts  of  money  within  a  certain  specified  limit,  in  car- 
rying out  the  objects  of  his  patriotic  mission  (v.  21).  33. 
an  hundred  talents  of  silver — £22,000,  according  to  the 
rate  of  the  silver  talent  of  Babylon.  Fourthly,  Artaxerxes 
gave  his  royal  sanction  in  establishment  of  the  Divine 
law,  wlilch  exempted  priests  and  Levites  from  taxation 
or  tribute,  and  confirmed  to  thorn  the  exclusive  right  to 
officiate  in  the  sacred  services  of  the  sanctuary.  And, 
finally,  in  the  expression  of  the  king's  desire  for  the  Di- 
vine blessing  upon  the  king  and  his  government  (v.  23), 
we  see  the  strong  persuasion  whlcli  pervaded  tlie  Persian 
court,  and  had  been  produced  by  the  captivity  of  tlie  He- 
brew people,  as  to  tlie  being  and  directing  providence  of 
the  God  they  woi'shipped.  It  will  be  observed,  however, 
that  the  commission  related  exclusively  to  the  rebuilding 
of  the  temple- not  of  the  walls.  The  Samaritans  (ch.  4. 
20-22)  had  succeeded  in  alarniing  tlie  Persian  court  by 
their  representations  of  the  danger  to  the  empire  of  forti- 
fj-ing  a  city  notorious  for  the  turbulent  character  of  its  in- 
habitants and  the  prowess  of  its  kings. 

27,  28.  Ezra  Blesses  God  for  this  Favour.  37. 
Blessed  he  the  Lord  God  of  our  fathers — This  devout 
thanksgiving  is  in  unison  with  the  whole  character  of 
Ezra,  who  discerns  the  hand  of  God  in  every  event,  and 
is  always  ready  to  express  a  pious  acknowledgment  for 
the  Divine  goodness. 

CHAPTER    VIII. 

Ver.  1-14.  Ezra's  Companions  from  Babylon.  1.  this 
is  the  genealogy  of  them  that  went  up  -witlk  me  from 
Bahylon— The  number  given  here  amounts  to  1754.  But 
this  is  the  register  of  adult  males  only,  and  as  there  were 
women  and  children  also  {v.  21)  the  whole  caravan  may  be 
considered  as  comprising  between  6000  and  7000. 

15-20.  He  Sends  to  Iddo  for  Ministers  for  the  Tem- 
ple Service.  15.  I  gathered  them  together  to  the 
river  that  runneth  to  Ahava — This  river  has  not  been 
ascertained.  The  probability  is,  that  tlie  Ahava  was  ono 
of  tlie  streams  or  numerous  canals  of  Mesopotamia  com- 
municating with  the  Euphrates.  [CvcLOPasDiA  of  Bibli- 
cal Literature.]  But  it  was  certainly  in  Babylonia  on 
the  banks  of  that  stream ;  and  perhaps  in  the  neighbour- 
hood of  a  town  of  the  same  name  was  the  place  appointed 
for  general  rendezvous.  The  emigrants  encamped  tliere 
for  three  days,  according  to  Oriental  custom,  while  the 
preparations  for  the  departure  were  being  completed,  and 
Ezra  was  arranging  the  order  of  tlie  caravan.  I .  .  .  found 
there  none  of  the  sons  of  Levi — i,  e.,  the  ordinary  Le> 


THE   RIVER   THAT   RUNNETH    TO   AHAVA. 


li^Af$ 


t  II  1,1 


OPEN   SEPULCHKES.— JEREMIAH   V.    16. 


A  Fast  Proclaimed. 


EZRA  IX. 


Ezra's  Prayer  and  Covfession, 


vltes.  Notwithstanding  the  privilege  of  exemption  from 
all  taxes  granted  to  persons  engaged  in  the  temple  ser- 
vice, none  of  the  Levitical  tribes  were  induced  to  join  the 
settlement  in  Jerusalem;  and  it  was  even  not  without 
difficulty  Ezra  persuaded  some  of  the  priestly  families  to 
accompany  him.  IG,  IT.  tlieii  sent  I  foi-Eliezer  . .  .  -ivltU 
commandment  unto  Idtlo  tlie  cKief — Ezra  sent  this 
deputation,  either  by  virtue  of  authority  whicli  by  his 
priestly  character  he  had  over  the  Levites,  or  of  the  royal 
commission  with  which  he  was  invested.  The  deputation 
were  despatched  to  Iddo,  who  was  a  prince  or  chief  of  the 
Ncthinims— for  the  Persian  government  allowed  the  He- 
brews during  their  exile  to  retain  their  ecclesiastical  gov- 
ernment by  their  own  chiefs,  as  well  as  to  enjoy  tlie  priv- 
ilege of  free  worship.  Iddo's  influence  procured  and 
brought  to  the  camp  at  Ahava  thirty-eight  Levites,  and 
220  Nethinims,  the  descendants  of  the  Gibeonites,  who 
performed  the  servile  duties  of  the  temple. 

21-36.  A  Fast  Pkoclaimed.  21.  Tlien  I  proclaimed  a 
fast  tliere — The  dangers  to  travelling  caravans  from  tlie 
Bedouin  Arabs  that  prowl  through  tlie  desert  were  in  an- 
cient times  as  great  as  they  still  are;  and  it  seems  that 
travellers  usually  sought  the  protection  of  a  military  es- 
cort. But  Ezra  had  spoken  so  much  to  the  king  of  the 
sufficiency  of  the  Divine  care  of  his  people  that  he  would 
have  blushed  to  apply  for  a  guard  of  soldiers;  and  there- 
fore he  resolved  that  his  followers  should,  by  a  solemn  act 
of  fasting  and  prayer,  commit  themselves  to  the  Keeper 
of  Israel.  Their  faith,  considering  th^  many  and  constant 
perils  of  a  journey  across  the  Bedouin  regions,  must  have 
been  great,  and  it  was  rewarded  by  the  enjoyment  of  per- 
fect safety  during  the  whole  waJ^  34-3^4.  TUcn  I  sepa- 
rated twelve  of  the  cliief  of  tUe  priests  .  .  .  and -iveiglied 
unto  tliem  the  silver,  &c. — The  custody  of  the  contribu- 
tions and  of  the  sacred  vessels  was,  during  the  journey, 
committed  to  twelve  of  the  chief  priests,  who,  with  the 
assistance  of  ten  of  their  bretliren,  were  to  watch  closely 
over  them  by  the  way,  and  deliver  them  into  the  house  of 
the  Lord  in  Jerusalem.  The  ti'easures  in  silver  and  gold, 
according  to  the  value  of  the  Babylonian  talent,  amounted 
to  about  £515,000  sterling.  37.  t^vo  vessels  of  fine  copper, 
precious  as  gold  —  Almost  all  commentators  agree  in 
maintaining  tliat  tlie  vessels  referred  to  were  not  made 
of  copper,  but  of  an  alloy  capable  of  taking  on  a  bright 
polish,  which  we  think  highly  pi'obable,  as  copper  was 
then  in  common  use  amongst  the  Babylonians,  and  would 
not  be  as  precious  as  gold.  This  alloy,  much  esteemed 
amongst  the  Jews,  was  composed  of  gold  and  other  metals, 
which  took  on  a  high  polish  and  was  not  subject  to  tar- 
nish. [NOYES.]  31.  we  departed  from  the  river  of  Ahava 
on  the  t'welfth  day  of  tlie  tirst  moivtli — Computing  from 
the  time  of  their  setting  out  to  the  period  of  their  arrival, 
they  occupied  about  four  months  on  the  way.  Their 
health  and  security  were  marvellous  during  so  long  a 
journey.  The  pilgrim-caravans  of  the  present  day  per- 
form long  journeys  through  the  wildest  deserts  of  tlie  East 
under  the  protection  of  a  firman  from  tlie  Porte,  and  an 
escort  of  soldiers.  But  for  a  large  body,  composed  as  that 
of  Ezra  — of  some  thousands  of  men,  women,  and  chil- 
dren, unaccustomed  to  travel,  undisciplined  to  order,  and 
without  military  strength,  and  with  so  large  an  amount 
of  treasure  tempting  the  cupidity  of  the  marauding,  plun- 
dering tribes  of  the  desert  — to  accomplish  a  journey  so 
long  and  so  arduous  in  perfect  safety,  is  one  of  the  most 
astonishing  events  recorded  in  history.  Nothing  but  the 
vigilant  care  of  a  superintending  Providence  could  have 
brought  them  securely  to  their  destination.  33.  No^iv,  on 
tlie  fourth  day  was  the  silver  .  .  .  weighed  in  tlic 
house  of  our  God — Devoted  tlie  first  three  days  after  their 
arrival  in  Jerusalem  to  repose;  on  the  next,  the  treasures 
were  weighed  and  handed  over  to  the  custody  of  the  offici- 
ating priests  of  the  temple.  The  returned  exiles  offered 
burnt  offerings,  and  Ezra  delivered  the  royal  commission 
to  the  satraps  and  inferior  magistrates;  while  the  Levit- 
ical portion  of  them  lent  all  the  assistance  they  could  in 
performing  the  additional  work  which  the  arrival  of  so 
many  new  worshippers  occasioned. 


CHAPTER  IX. 

Ver.  1-4.    Ezra  Mourns  for  the  Affinity  of  the 
People  with  Strangers,    l.  Now  when  these  tilings 

were  done— The  first  days  after  Ezra's  arrival  in  Jeru- 
salem were  occupied  in  executing  the  different  trusts 
committed  to  him.  The  nature  and  design  of  tlie  office 
with  which  the  royal  authority  had  invested  him  was 
publicly  made  known  to  his  own  people  by  the  formal 
delivery  of  the  contribution  and  the  sacred  vessels 
brought  from  Babylon  to  the  priests  to  be  deposited  in 
the  temple.  Then  his  credentials  were  privately  pre- 
sented to  the  provincial  governors;  and  b^  this  prudent, 
orderly  proceeding  he  put  himself  in  the  best  position  to 
avail  himself  of  all  the  advantages  guaranteed  him  by 
the  king.  On  a  superficial  view  everything  contributed 
to  gratify  his  patriotic  feelings  in  the  apparently  flour- 
ishing state  of  the  church  and  country.  But  a  further 
acquaintance  discovered  the  existence  of  great  corrup- 
tions, which  demanded  immediate  correction;  and  one 
was  particularly  brought  under  his  notice  as  being  the 
source  and  origin  of  all  others,  viz.,  a.serious  abuse  that 
was  practised  respect)  ng  tlie  law  of  marriage,  tlie  princea 
came  to  mc,  saying— The  information  they  lodged  with 
him  was  to  the  effect  tliat  numbers  of  the  people,  in  vio- 
lation of  the  Divine  law  (Deuteronomy  7. 2,  3),  had  con- 
tracted marriages  with  Gentile  women,  and  that  the  guilt 
of  the  disorderly  practice,  far  from  being  confined  to  the 
lower  classes,  was  shared  in  by  several  of  the  priests  and 
Levites,  as  well  as  of  the  leading  men  in  the  country. 
This  great  irregularity  would  inevitably  bring  many  evils 
in  its  train;  it  would  encourage  and  increase  idolatry,  as 
well  as  break  down  the  barriers  of  distinction  which,  for 
important  purposes,  God  had  raised  between  the  Israel- 
ites and  all  other  people.  Ezra  foresaw  these  dangerous 
consequences,  but  was  overwhelmed  with  a  sense  of  the 
difficulty  of  correcting  tlie  evil,  when  matrimonial  al- 
liances had  been  formed,  families  had  been  reared,  airec- 
tions  engaged,  and  important  interests  established.  3. 
■w^hen  I  lieard  this  ...  I  rent  my  garment  and  my 
mantle,  &c. — the  outer  and  inner  garment,  which  was  a 
token  not  only  of  great  grief,  but  of  dread  at  the  same 
time  of  the  Divine  wrath;  "plucked  off  the  hair  of  my 
head  and  ray  beard,"  which  was  a  still  more  significant 
sign  of  overpowering  grief.  4.  Tlien  Avere  assembled 
tinto  me  every  one  that  trembled  at  the  'ivords  of  .  .  . 
God,  &c. — All  the  pious  people  who  reverenced  God".s 
word  and  dreaded  its  tlireatenings  and  judgments  joined 
with  Ezra  in  bewailing  the  public  sin,  and  devising  tlie 
means  of  redressing  it.  I  sat  astonied  until  the  even- 
ing sacrifice— Tlie  intelligence  of  so  gross  a  violation  of 
God's  law  by  those  who  had  been  carried  into  captivity 
on  account  of  tlieir  sins,  and  wlio,  tliough  restored,  were 
yet  unreformed,  produced  such  a  stunning  efl'ect  on  tho 
mind  of  Ezra  that  he  remained  for  awhile  incapable 
either  of  speech  or  of  action.  The  hour  of  the  evening 
sacrifice  was  the  usual  time  of  the  people  assembling, 
and  at  that  season,  having  again  rent  his  hair  and  gar- 
ments, he  made  public  prayer  and  confession  of  sin. 

5-15.  Prays  to  God.  5.  I  fell  upon  my  knees,  and 
spread  out  my  hands  unto  the  LomI  my  God  — TllO 
burden  of  his  prayer,  whicli  was  dictated  by  a  deep  sense 
of  the  emergency,  was  tliat  lie  wsis  overwhelmed  at  the 
flagrant  enormity  of  tliis  sin,  and  the  bold  impiety  of 
continuing  in  it  after  having,  as  a  people,  so  recently  ex- 
perienced the  heavy  marks  of  tlie  Divine  displeasure. 
God  had  begun  to  sliow  returning  favour  to  Isrjve)  by  the 
restoration  of  some.  But  this  only  aggravated  their  sin, 
tliat,  so  soon  after  tlicir  re-establishment  In  their  native 
land,  they  openly  violated  tho  express  and  repeated  pre- 
cepts which  commanded  them  to  extirpate  the  Canaan- 
ites.  Such  conduct,  he  exclaimed,  could  Issue  only  in 
drawing  down  some  great  punishment  from  offended 
Heaven  and  ensuring  the  destruction  of  the  small  rem- 
nant of  us  that  is  left,  unless,  by  tho  help  of  Divine  grace, 
we  repent  and  bring  forth  the  fruits  of  repentance  in  an 
immediate  and  thorough  reformation. 

293 


Ifehemiah  Mourns,  Fasts  and  Prays. 


NEHEMIAH  I,  II. 


His  Commission  from  Artaxerxes. 


CHAPTER    X. 

Vei'.  1-17,  EzKA  Reforms  the  Stkange  Marriages. 
1.  'Now  wheii  Ezra  had  prayed — ^As  this  prayer  was 
uttered  in  public,  while  there  was  a  general  concourse  of 
tlie  people  at  the  time  of  the  evening  sacrifice,  and  as  it 
was  accompanied  with  all  the  demonstrations  of  poignant 
sorrow  and  anguish,  it  is  not  surprising  tliat  the  spectacle 
of  a  man  so  respected,  a  priest  so  holy,  a  governor  so  dig- 
nified as  Ezra,  appearing  distressed  and  filled  with  fear 
at  tlie  sad  state  of  things,  sliould  produce  a  deep  sensa- 
tion; and  the  report  of  his  passionate  grief  and  expres- 
sions in  the  court  of  tlie  temple  having  rapidly  spread 
through  the  city,  a  great  multitude  flocked  to  the  spot. 
53-4.  Sliechaiiiali  .  .  .  answered  and  said  iiuto  Kzra, 
■\Ve  liave  trespassed — This  was  one  of  the  leading  men, 
who  was  not  himself  a  delinquent  in  the  matter,  for  his 
name  does  not  occur  in  the  following  list.  He  spoke  in 
the  general  name  of  the  people,  and  his  conduct  evinced 
a  tender  conscience,  as  well  as  no  small  fortitude  in 
making  such  a  proposal;  for  as  his  father  and  five  pater- 
nal uncles  (v,  26)  were  involved  in  the  guilt  of  unlawful 
marriages,  he  showed,  by  the  measure  he  recommended, 
that  he  deemed  it  better  to  obey  God  than  to  please  his 
nearest  relatives,  yet  nciv  there  is  liope  in  Israel  con- 
cerning this  tiling— This  hope,  however,  depended  on 
timely  measures  of  reformation,  and  therefore,  instead 
of  surrendering  themselves  to  despair  or  despondency, 
he  counselled  them  to  amend  their  error  without  delay, 
relying  on  God's  mercy  for  the  past.  Though  the  pro- 
posal may  seem  harsh  and  cruel,  yet  in  the  peculiar  cir- 
cumstances of  the  Jews  it  was  just  as  well  as  necessary; 
and  he  urged  the  duty  of  seeing  it  executed  on  Ezra,  as 
the  only  person  competent  to  carry  it  into  eflect,  being 
possessed  of  skill  and  address  for  so  delicate  and  diflicult 
a  work,  and  invested  by  God,  and  under  him  by  the 
Persian  king  (ch.  7. 23-28),  with  the  requisite  authority  to 
enforce  it.  5-8.  Then  E^zra  .  ,  .  Avent  into  the  cliamber 
of  Johanan — At  a  private  council  of  the  princes  and 
elders  held  there,  under  the  presidency  of  Ezra,  it  was 


resolved  to  enter  into  a  general  covenant  to  put  away 
their  foreign  wives  and  children;  that  a  proclamation 
should  be  made  for  all  who  had  returned  from  Babylon 
to  repair  within  three  days  to  Jerusalem,  under  pain  of 
excommunication,  and  confiscation  of  tlieir  property. 
9-11.  Then  all  the  men  of  Jiidali  and  Benjamin — The 
returned  captives  belonged  chiefly  to  these  tribes;  but 
other  Israelites  are  also  included  vinder  these  names,  as 
they  all  were  then  occupying  the  territory  formerly  as- 
signed to  those  two  tribes,  it  -ivas  the  ninth  month— 
i.e.,  between  the  end  of  December  and  the  beginning  of 
January,  which  is  the  coldest  and  most  rainy  season  of 
the  year  in  Palestine,  all  the  people  sat  in  the  street— 
i.  e.,  the  court,  10.  Ezra  the  priest  stood  xip,  and  said- 
Having  fully  represented  the  enormity  of  their  sin,  and 
urged  them  to  dissolve  their  unlawful  connections,  he 
was  gratified  by  receiving  a  prompt  acknowledgment  of 
the  justice  of  his  reproof  and  a  promise  of  compliance 
with  his  recommendation.  But  as  the  weather  was  un- 
genial,  and  the  defaulters  were  too  numerous  to  be  passed 
in  review  at  one  time,  it  was  resolved  that  a  commission 
should  be  appointed  to  examine  into  the  whole  matter. 
These  commissioners,  assisted  by  the  judges  and  elders 
of  the  respective  cities,  made  a  minute  investigation  into 
every  case,  and  after  three  months'  labour  completely 
removed  all  traces  of  the  abuse.  Doubtless,  an  adequate 
provision  was  made  for  the  repudiated  wives  and  chil- 
dren, according  to  the  means  and  circumstances  of  the 
husbands, 

18-44.  Those  that  had  taken  Strange  Wives,  18. 
among  the  sons  of  the  priests — from  the  names  of  so 
many  men  of  rank  appearing  in  the  following  list,  some 
idea  may  be  formed  of  the  great  and  complicated  difll- 
culties  attending  the  reformatory  work,  they  gave  their 
hands — i.e.,  came  under  a  solemn  engagement,  which 
was  usually  ratified  by  pledging  the  right  hand  (Prov- 
erbs 6. 1;  Ezekiel  17. 18).  The  delinquents  of  the  priestly 
order  bound  themselves  to  do  like  the  common  Israelites 
(v.  25),  and  sought  to  expiate  their  sin  by  sacrificing  a  ram 
as  a  trespass  oflTering, 


THE 


BOOK   OF    NEHEMIAH, 


CHAPTER    I. 

Ver.  1-3.  Nehemiah,  understanding  by  Hanani 
THE  Afflicted  State  of  Jerusalem,  Mourns,  Fasts 
AND  Prays.    1.  Nehemiah  the  son  of  Hachaliah— This 

eminently  pious  and  patriotic  Jew  is  to  be  carefully  dis- 
tinguished from  two  other  persons  of  the  same  name — 
one  of  whom  is  mentioned  as  helping  to  rebuild  the  walls 
of  Jerusalem  (ch.  3, 16),  and  the  otlier  is  noticed  in  the  list 
of  those  who  accompanied  Zerubbabel  in  the  first  de- 
tachment of  returning  exiles  (Ezra  2,  2;  ch,  7,  7),  Though 
little  is  known  of  his  genealogy,  it  is  higlaly  probable  that 
he  was  a  descendant  of  the  tribe  of  Judah  and  the  royal 
family  of  David,  in  the  montli  Chislcw— answering  to 
the  close  of  November  and  the  larger  part  of  December. 
Shiishan  tlxe  palace — The  capital  of  ancient  Susiana,  east 
of  the  Tigris,  a  province  of  Persia.  From  the  time  of  Cyrus 
It  was  the  favourite  winter  residence  of  tlie  Persian  kings. 
a,  Hanani,  one  of  my  brethren,  came,  he  and  certain 
men  of  Judah— Hanani  is  called  (ch.  7,  2)  his  brother. 
But  as  that  term  was  used  loosely  by  Jews  as  well  as 
other  Orientals,  it  is  probable  that  no  more  is  meant  than 
that  he  was  of  the  same  family.  According  to  Josephus, 
Nehemiah,  while  walking  around  the  palace  walls,  over- 
heard some  persons  conversing  in  the  Hebrew  language, 
and  having  ascertained  that  they  had  lately  returned 
from  Judea,  was  informed  by  them,  in  answer  to  his 
eager  inquiries,  of  the  unfinished  and  desolate  condition 
294 


of  Jerusalem,  as  well  as  the  defenceless  state  of  the  re- 
turned exiles.  The  •commissions  previously  given  to 
Zerubbabel  and  Ezra  extending  only  to  the  repair  of  the 
temple  and  private  dwellings,  tlie  walls  and  gates  of  the 
city  had  been  allowed  to  remain  a  mass  of  shattered  ruins, 
as  they  had  been  laid  by  the  Chaldean  siege, 

4-11.  His  Prayer.  4.  -ivhen  I  heard  these  words  ,  ,  . 
I  sat  do-tvn  ,  ,  ,  and  monrned,  ,  .  .  and  fasted  and 
prayed— The  recital  deeply  aflected  the  patriotic  feelings 
of  this  good  man,  and  no  comfort  could  he  find  but  in 
earnest  and  protracted  prayer,  that  God  would  favour  the 
purpose,  which  he  seems  to  have  secretly  formed,  of  ask- 
ing the  royal  permission  to  go  to  Jerusalem.  11.  I  was 
tlie  king's  cup-bearer— This  ofllcer,  in  the  ancient  Orien- 
tal courts,  was  always  a  person  of  rank  and  importance; 
and,  from  the  confidential  nature  of  his  duties  and  "his 
frequent  access  to  the  royal  presence,  possessed  of  great 
infiuence. 

CHAPTER     II. 

Ver.  1-20.  Artaxerxes,  understanding  the  Causk 
OF  Nehemiah's  Sadness,  sends  him  with  Letters  and 
A  Commission  to  Build  again  the  Walls  of  Jeru- 
salem. 1.  it  came  to  pass  in  the  month  IVisan— This 
wa.s  nearly  four  months  after  he  had  learned  the  desolate 
and  ruinous  state  of  Jerusalem  (ch.  1,  1),  The  reasons  of 
so  long  a  delay  cannot  be  ascertained,  I  tooU  up  the 
wine,  and  gave  it  unto  the  Uing— Xenophon  has  par- 


RUINS   OF   PEESEPOLTS. 


Nehemialis  Commiission from  Arlaxerxes. 


NEHEMIAH  III. 


Names  and  Order  of  the  Builders. 


ticularly  remarked  the  polished  and  graceful  manner  in 
winch  the  cup-bearers  of  the  Median,  and  consequently 
the  Persian,  monarchs  performed  their  duty  of  presenting 
the  wine  to  their  royal  master.  Having  washed  the  cup 
in  the  king's  presence,  and  poured  into  tiieir  left  hand  a 
little  of  the  wine,  which  they  drank  off  in  his  presence, 
they  tlien  handed  the  cup  to  him,  not  grasped,  but  lightly 
held  with  the  tips  of  their  tliunib  and  fingers.  This 
description  has  received  some  curious  illustrations  from 
the  monuments  of  Assyria  and  Persia,  on  which  the  cup- 
bearers are  frequently  represented  in  the  act  of  handing 
wine  to  the  king.  !3.  tlie  king  said  unto  me,  "Wliy  Is 
thy  countenance  sad  1 — It  was  deemed  highly  unbecom- 
ing to  appear  in  the  royal  presence  witli  any  weeds  or 
signs  of  sorrow  (Esther  4.  2);  and  hence  it  was  no  wonder 
that  the  king  was  struck  with  the  dejected  air  of  liis  cup- 
bearer, while  that  attendant,  on  his  part,  felt  his  agitation 
Increased  by  his  deep  anxiety  about  the  issue  of  the  con- 
versation so  abruptly  begun.  But  the  piety  and  intense 
earnestness  of  the  man  immediately  restored  him  to  calm 
self-possession,  and  enabled  him  to  communicate,  first, 
the  cause  of  his  sadness,  and  next,  the  patriotic  wish  of 
his  heart  to  be  the  honoured  instrument  of  reviving  the 
ancient  glory  of  the  city  of  his  fathers.  6-9.  the  queen 
also  sitting  by  him— As  the  Persian  monarchs  did  not 
admit  their  wives  to  be  present  at  their  state  festivals, 
this  must  have  been  a  private  occasion.  The  queen  re- 
ferred to  was  probably  Esther,  Avhose  presence  would 
tend  greatly  to  embolden  Nehemiah  in  stating  his  re- 
quest; and  through  her  influence,  powerfully  exerted  it 
may  be  supposed,  also  by  her  sympathy  with  tlae  patriotic 
design,  his  petition  was  granted,  to  go  as  deputy-governor 
of  Judea,  accompanied  by  a  military  guard,  and  invested 
with  full  powers  to  obtain  materials  for  the  building  in 
Jerusalem,  as  well  as  to  get  all  requisite  aid  in  promoting 
his  enterprise.  6.  I  set  him  a  time— Considering  the 
great  despatch  made  in  raising  the  walls,  it  is  probable 
that  this  leave  of  absence  was  limited  at  first  to  a  year  or 
Bix  months,  after  which  he  returned  to  his  duties  in 
Sliushan.  The  circumstance  of  fixing  a  set  time  for  his 
return,,  as  well  as  entrusting  so  important  a  work  as  the 
refortiflcation  of  Jerusalem  to  his  care,  proves  the  high 
favour  and  confidence  Nehemiah  enjoyed  at  the  Persian 
court,  and  the  great  estimation  in  which  his  services  were 
held.  At  a  later  period  he  received  a  new  commission  for 
the  better  settlement  of  the  aflfairs  of  Judea,  and  re- 
mained governor  of  that  province  for  twelve  years  (ch.  5.14). 
7.  letters  be  given  me  to  the  governors  beyond  the 
river— The  Persian  empire  at  this  time  was  of  vast  ex- 
tent, reaching  from  the  Indus  to  the  Mediterranean,  and 
the  Euphrates  was  considered  as  naturally  dividing  it 
into  two  parts,  eastern  and  western  (see  EzraS.  3,  4).  8. 
according  to  tlie  good  liand  of  my  God  upon  me — The 
piety  of  Nehemiah  appears  in  every  circumstance.  The 
conception  of  his  patriotic  design — the  favourable  dispo- 
sition of  the  king,  and  the  success  of  tlie  undertaking  are 
all  ascribed  to  God.  9,  10.  Sanballat  the  Horonlte— 
Horonaim  being  a  town  in  Moab,  this  person,  it  is  proba- 
Ijle,  was  a  Moabite.  Toblah  the  servant,  the  Antmonite 
— The  term  used  indicates  him  to  have  been  a  freed  slave, 
elevated  to  some  official  dignity.  Tliese  were  district 
magistrates  under  the  government  of  tlie  satrap  of  Syria ; 
and  they  seem  to  have  been  leaders  of  tlie  Samaritan  fac- 
tion. 11,12.  So  I  came  to  Jerusalem,  and 'was  there  three 
days— Deeply  affected  witli  the  desolations  of  Jerusalem, 
and  uncertain  wliat  course  to  follow,  he  remained  three 
days  before  informing  any  one  of  the  object  of  his  mis- 
sion, and  at  the  end  of  the  third  day,  accompanied  Avith  a 
few  attendants,  he  made,  under  covert  of  night,  a  secret 
survey  of  the  walls  and  gates.  13-15.  I  went  out  by 
night  by  the  gate  of  the  valley— j.  e.,  the  Jaffa  gate, 
near  the  tower  of  Hippicus.  even  before  the  dragon 
■well — t.  c,  fountain  on  the  opposite  side  of  the  valley. 
and  to  the  dung-port — The  gate  on  the  east  of  the 
city,  through  which  there  ran  a  common  sewer  to  the 
brook  Kedron  and  the  valley  of  Hinnom.  14.  Then— 
t.  e.,  after  having  passed  tlirough  tlie  gate  of  the  Esseues. 
X  ivent  on  to  the  gate  of  the  fountain  —  i.  c,  Slloah, 


from  which  turning  round  the  fount  of  Ophel.  to  the 
king's  pool  J  but  there  was  no  place  for  tlie  beast  that 
was  under  me  to  pass— f.  e.,  iiy  the  sides  of  this  pool- 
Solomon's— there  being  water  in  the  pool,  and  too  much 
rubbish  about  it  to  permit  the  passage  of  the  beast.  15. 
Then  I  went  up  ...  by  the  brook— t.  c,  Kedron.  and 
entered  by  the  gate  of  tlie  valley,  and  so  returned— 
The  gate  leading  to  the  valley  of  Jehoshaphat,  east  of  the 
city.  He  went  out  by  this  gate,  and  having  made  the 
circuit  of  the  city,  went  in  by  it  again.  [Barclay's  City 
OF  THE  Great  King.]  16-18.  the  nUers  knew  not— The 
following  day,  having  assembled  the  elders,  Nehemiah 
produced  his  commission  and  exhorted  them  to  assist  in 
the  work.  The  sight  of  his  credentials,  and  the  animat- 
ing strain  of  his  address  and  example,  so  revived  their 
drooping  spirits,  tliat  they  resolved  immediately  to  com- 
mence the  building,  wliich  they  did,  despite  of  the  bitter 
taunts  and  scoffing  ridicule  of  some  influential  men. 

CHAPTER   III. 

Ver.  1-32.  The  Names  and  Order  of  them  that 
BuiLDED  THE  Wall  of  Jerusalem.  1.  Tlien  Kliashib 
the  higli  priest— The  grandson  of  Jesliua,  and  tlie  first 
high  priest  after  the  return  from  Babylon,  rose  up,  -with 
his  brethren  the  priests— i.  e.,  set  an  example  by  com- 
mencing the  work— their  labors  being  confined  to  the  sa- 
cred localities,  they  builded  the  sheep-gate— close  to  the 
temple.  Its  name  arose  either  from  the  sheep-market,  or 
from  the  pool  of  Betliesda,  where  the  sheep  were  washed, 
which  was  there  (John  5. 2),  and  thence  they  were  taken 
to  the  temple  for  sacrifice,  they  sanctitled  it,  and  set  up 
the  doors— Being  tlie  common  entrance  into  the  temple, 
and  the  first  part  of  the  building  repaired,  it  is  probable 
that  some  religious  ceremonies  were  observed  in  gratitude 
for  its  completion.  "  It  was  the  flrst-frults,  and  tliei-efore, 
in  the  sanctiflcation  of  it,  the  whole  lump  and  building 
was  sanctified,"  [Poole.]  the  tower  of  Meali  — This 
word  is  improperly  considered,  in  our  version,  as  the 
name  of  a  tower ;  it  is  tlie  Hebrew  word  for  "  a  liundred," 
so  that  the  meaning  is,  they  not  only  rebuilt  the  sheep- 
gate,  but  also  a  hundi-ed  cubits  of  the  wall,  which  ex- 
tended as  far  as  the  tower  of  Hananeel.  3.  next  unto 
him  builded  the  men  of  Jericho,  &c. — The  wall  was  di- 
vided into  portions,  one  of  which  was  assigned  respect- 
ively to  each  of  the  great  families  which  had  returned 
from  the  captivity,  and  this  distribution,  by  wliicli  the 
building  was  carried  on  in  all  parts  simultaneously  with 
great  energy,  was  eminently  favourable  to  despatch. 
"The  villages  where  the  restorers  resided  being  mostly 
mentioned,  it  will  be  seen  that  this  circumstance  aflbrda 
a  general  indication  of  the  part  of  the  wall  upon  which 
they  laboured,  such  places  being  on  that  side  of  the  city 
nearest  their  place  of  abode;  the  only  apparent  exception 
being,  perhaps,  where  they  repaired  more  than  their  piece. 
Having  completed  their  first  undertaking  (if  they  worked 
any  more),  there  being  no  more  work  to  be  done  on  the 
side  next  their  residence,  or  having  arrived  after  tlie  re- 
pairs on  that  part  of  the  city  nearest  them  under  opera- 
tion were  completed,  they  would  go  wherever  their  ser- 
vices would  be  required."  [Barclay's  City  of  the  Great 
King.]  8.  they  fortifled  Jenisalcm  unto  the  broad 
wall— or  double  wall,  extending  from  the  gate  of  Ephraim 
to  the  corner  gate,  400  cubits  in  length,  formerly  broken 
down  by  Joash,  king  of  Israel,  but  afterwards  rebuilt  by 
Uzziah,  who  m.ade  it  so  strong  that  the  Chaldeans,  find- 
ing it  difficult  to  demolish  it,  had  left  it  standing.  13. 
Shallum  ...  lie  and  his  daughters— who  were  either 
heiresses  or  rich  widows,  whoaindertook  to  defray  the  ex- 
penses of  a  part  of  the  wall  nc.\t  them.  13.  the  inlt.-xbit- 
ants  of  Zanoah— Tlierc  were  two  towns  so  called  in  tlie 
territory  of  Judah  (Joshua  15.  34,  56).  14.  Beth-haocercni 
—a  city  of  Judah,  supposed  to  be  now  occupied  by  Jieth- 
ulla,  on  a  hill  of  the  same  name,  which  Is  soniot  i  incs  called 
also  the  mountain  of  the  Franks,  between  .Tern.salcin  and 
Telcoa.  16.  the  sepulchres  of  David,  and  to  <l»r  pool 
that  'was  piadr,  and  unto  tlie  Iiousc  of  the  mighty — 
i.  c,  along  the  precipitous  cliffs  of  Zion.   [Barclay.]    1 ». 

295 


7%t  Enemies  are  Wroth,  and  Scoff. 


NEHEMIAH  IV,  V. 


The  Usurers  Rebuked. 


At  tlie  tuniing  of  the  -wall— i.  e.,  the  wall  across  the  Ty- 
ropceon,  being  a  continuation  of  the  flrst  wall,  connecting 
Alount  Zion  with  the  temple  wall.  [Babci.ay.]  35.  tUe 
tower  -^vliicli  lietli  out  from  the  king's  liigh  Itoiise — 

i.  €.,  watch-tower  by  the  royal  palace.  [Bakclay.J  36.  the 
Nethinims— Not  only  the  priests  and  the  Levites.but  the 
meanest  persons  that  belonged  to  the  house  of  God,  con- 
tributed to  the  work.  The  names  of  those  who  repaired 
tlie  walls  of  Jerusalem  are  commemorated,  because  itwas 
a  work  of  piety  and  patriotism  to  repair  the  holy  city.  It 
was  an  instance  of  religion  and  courage  to  defend  the  true 
worshippers  of  God,  that  they  might  serve  Him  in  quiet- 
ness and  safety,  and,  in  the  midst  of  so  many  enemies,  go 
on  with  this  work,  piously  confiding  in  the  power  of  God 
to  support  them.    [Bishop  Patrick.] 

CHAPTER   IV. 

Ver.  1-G.  While  the  Enemies  Scoff,  Nehemiah  Pkays 
TO  God,  and  Continues  the  Work.  l.  -»vhen  Sanhallat 
heard  that  -we  bwtlded  tlie  -wall,  he  -was -wroth — The 

Samaritan  faction  showed  their  bitter  animosity  to  the 
Jews  on  discovering  the  systematic  design  of  refortifying 
Jerusalem.  Their  opposition  was  confined  at  first  to 
scoflfs  and  insults,  in  heaping  which  the  governors  made 
themselves  conspicuous,  and  circulated  all  sorts  of  dis- 
paraging reflections  that  might  increase  the  feelings  of 
hatred  and  contempt  for  them  in  their  own  party.  The 
weakness  of  the  Jews  in  respect  of  wealtli  and  num- 
bers—the absurdity  of  their  purpose  apparently  to  recon- 
struct the  walls,  and  celebrate  the  feast  of  dedication  in 
one  day— the  idea  of  raising  the  walls  on  their  old  founda- 
tions, as  Avell  as  using  the  charred  and  mouldering  debris 
of  the  ruins  as  the  materials  of  the  restored  buildings— 
and  the  hope  of  such  a  parapet  as  they  could  raise  being 
capable  of  serving  as  a  fortress  of  defence— these  all  af- 
forded fertile  subjects  of  hostile  ridicule.  3.  If  a  fox  go 
np— The  foxes  were  mentioned  from  their  having  been 
known,  in  great  numbers,  to  infest  the  ruined  and  deso- 
late places  in  the  mount  and  city  of  Zion  (Lamentations 
5. 18).  4,  5.  Hear,  O  our  God  ;  for  -vre  are  despised — The 
Imprecations  invoked  here  may  seem  harsh,  cruel,  and 
vindictive;  but  it  must  be  remembered  that  Nehemiah 
and  his  friends  regarded  those  Samaritan  leaders  as  ene- 
mies to  the  cause  of  God  and  His  people,  and  therefore  as 
deserving  to  be  visited  with  heavy  judgments.  The  prayer, 
therefore,  is  to  be  considered  as  emanating  from  hearts  in 
which  neither  hatred,  revenge,  nor  any  inferior  passion, 
but  a  pious  and  patriotic  zeal  for  the  glory  of  God  and  the 
success  of  His  cause,  held  the  ascendant  sway.  6.  all  the 
wall  tvas  joined  together  unto  the  Ixalf  thereof— The 
whole  circuit  of  the  wall  had  '^^een  distributed  in  sections 
to  various  companies  of  the  people,  and  was  completed 
to  the  half  of  the  Intended  height. 

7-23.  He  Sets  A  Watch.  7.  But  .  .  .  ^vhen  Sanhallat 
,  .  .  heard  that  the  avails  .  .  .  ■were  made  up,  and  .  .  . 
the  breaches  .  .  .  stopped— The  rapid  progress  of  the  for- 
tifications, despite  of  all  their  predictions  to  tlie  contrary, 
goaded  the  Samaritans  to  frenzy,  and  they,  dreading  dan- 
ger from  the  growing  greatness  of  the  Jews,  formed  a  con- 
spiracy to  surprise  them,  demolish  their  works,  and  dis- 
perse or  intimidate  the  builders.  The  plot  being  discovered, 
Nehemiah  adopted  the  most  energetic  nieasures  for  en- 
suring the  common  safety,  as  well  as  the  uninterrupted 
building  of  the  walls.  Hitherto  the  governor,  for  the  sake 
of  despatch,  had  set  all  his  attendants  and  guards  on  the 
work— now  half  of  them  were  withdrawn  to  be  constantly 
In  arms.  The  workmen  laboured  with  a  trowel  in  one 
Land  and  a  sword  in  the  other ;  and  as,  in  so  large  a  cir- 
cuit, they  were  far  removed  from  each  other,  Nehemiah, 
who  was  night  and  day  on  the  spot,  and,  by  his  pious  ex- 
hortations and  example,  animated  the  minds  of  his  peo- 
ple, kept  a  trumpeter  by  his  side,  so  that,  on  any  Intelli- 
gence of  a  surprise  being  brought  to  him,  an  alarm  might 
1)6  immediately  sounded,  and  assistance  rendered  to  the 
most  distant  detachment  of  their  brethren.  By  these 
vigilant  precautions,  the  counsels  of  the  enemy  were  de- 
feated, and  the  work  was  carried  on  apace.  God,  when 
296 


he  has  important  public  work  to  do,  never  tails  to  raise 
up  instruments  for  accomplishing  it,  and  in  the  person 
of  Nehemiah,  who,  to  great  natural  acuteness  and  energy 
added  fervent  piety  and  heroic  devotion.  He  provided  a 
leader,  whose  high  qualities  fitted  him  for  the  demands 
of  the  crisis.  Nehemiah's  vigilance  anticipated  every 
difficulty,  his  prudent  measures  defeated  every  obstruc- 
tion, and  witla  astonishing  rapidity  this  Jerusalem  was 
made  again  "  a  city  fortified. 

CHAPTER     V. 

Ver.  1-5.  The  People  Complain  of  their  Debt,  Mort- 
gage, AND  Bondage.  1.  there  -ivas  a  great  cry  of  the 
people  .  .  .  against  their  bretliren — Such  a  crisis  in  tlie 
condition  of  the  Jews  in  Jerusalem— fatigued  with  hard 
labour,  and  harassed  by  the  machinations  of  restless  ene- 
mies, the  majority  of  them  poor,  and  the  bright  visions 
which  hope  had  painted  of  pure  happiness  on  their  return 
to  the  land  of  their  fathers  being  unrealized— must  have 
been  very  trying  to  their  faith  and  patience.  But,  in  ad- 
dition to  these  vexatious  oppressions,  many  began  to 
sink  under  a  new  and  more  grievous  evil.  Thepoor  made 
loud  complaints  against  the  rich  for  taking  advantage  of 
their  necessities,  and  grinding  them  by  usurious  exac- 
tions. Numbers  of  them  had,  in  consequence  of  these  op- 
pressions, been  driven  to  such  extremities,  that  they  had 
to  mortgage  their  lands  and  houses,  to  enable  them  to 
pay  the  taxes  to  the  Persian  government,  and  ultimately 
even  sell  tlieir  cliildren  for  slaves  to  procure  the  means 
of  subsistence.  The  condition  of  the  poorer  inhabitants 
was  indeed  deplorable;  for,  besides  the  deficient  harvests 
caused  by  the  great  rains  (Ezra  10.  9 ;  also  Haggai  1.  6-11), 
a  dearth  was  now  threatened  by  the  enemy  keeping  such 
a  multitude  pent  up  in  the  city,  and  preventing  the  coun- 
try people  bringing  in  provisions. 

6-19.  The  Usurers  Rebuked.  6.  I  was  very  angry 
when  1  lieard  their  cry  and  these  \vords — When  such 
disoi'ders  came  to  the  knowledge  of  the  governor,  his 
honest  indignation  was  roused  against  the  perpetrators 
of  the  evil,  and  having  summoned  a  public  assembly,  he 
denounced  their  conduct  in  terms  of  just  severity — con- 
trasted it  with  his  own  in  redeeming  with  his  money 
some  of  the  Jewish  exiles  Avho,  through  debt  or  otherwise., 
had  lost  their  personal  liberty  in  Babylon— urged  the  rich 
creditors  not  only  to  abandon  iheir  illegal  and  oppressive 
system  of  usury,  but  to  restore  the  fields  and  vineyards 
of  the  poor,  so  that  a  remedy  might  be  put  to  an  evil,  the 
introduction  of  which  had  led  to  much  actual  disorder, 
and  the  continuance  of  which  would  inevitably  prove 
ruinous  to  the  newly  restored  colony,  by  violating  the 
fundamental  principles  of  the  Hebrew  constitution.  The 
remonstrance  was  elTectual.  The  conscience  of  the  usu- 
rious oppressors  could  not  resist  the  touching  and  power- 
ful appeal,  and  witli  mingled  emotions  of  shame,  contri- 
tion, and  fear,  they  with  one  voice  expressed  their  readi- 
ness to  comply  with  the  governor's  recommendation.  The 
proceedings  were  closed  by  the  parties  binding  themselves 
by  a  solemn  oath,  administered  by  the  priests,  that  they 
would  redeem  their  pledge,  as  well  as  by  the  governor  in- 
voking, by  the  solemn  and  significant  gesture  of  shaking 
a  corner  of  his  garment,  a  malediction  on  those  who  should 
violate  it.  The  historian  has  taken  care  to  record  that 
the  people  did  according  to  this  promise.  14:.  Moreover 
from  the  time  tliat  I  was  appointed  ...  I  and  my 
bretliren  have  not  eaten  tlie  bread  of  the  governor — 
We  have  a  remarkable  proof  both  of  the  opulence  and  the 
disinterestedness  of  Nehemiah.  As  he  declined,  on  con- 
scientious grounds,  to  accept  the  lawful  emoluments  at- 
tached to  his  government,  and  yet  maintained  a  style  of 
princely  hospitality  for  twelve  years  out  of  his  own  re- 
sources, it  is  evident  that  his  office  of  cup-bearer  at  the 
court  of  Shushau  must  have  been  very  lucrative.  15.  th« 
former  governors  .  .  .  had  taken  .  .  .  bread  anfl  -wine, 
besides  forty  shekels  of  silver — The  income  of  Eastern 
governors  is  paid  partly  in  produce,  partly  in  money, 
"  Bread  "  means  all  sorts  of  provisions.  The  forty  shekels 
of  silver  per  day  would  amount  to  a  yearly  salary  of  £1800 


Sanballat  Practises  against  Kehemiah. 


NEIIEMIAH  VI,  VII. 


The  Charge  of  Jerusalem, 


sterling.  IT.  Moreover  there  ivere  nt  my  table  ctii  hun- 
dred aiid  ftfty  of  the  Jews — In  the  East  it  lias  been 
always  customary  to  calculate  tlie  expense  of  a  king's  or 
grandee's  establishment,  not  by  the  amount  of  money 
disbursed,  but  by  the  quantity  of  provisions  consumed 
(see  1  Kings  4.  22;  18.  19;  Ecclesiastes  5.  11). 


thus  built  in  troublous  times  (Daniel  9.  25)  was  happily 
completed  (v.  15)  in  the  brief  space  of  fifty-two  days.  So 
rapid  execution,  even  supposing  some  parts  of  the  old  wall 
standing,  cannot  be  sufficiently  accounted  for,  except  by 
the  consideration  that  the  builders  laboured  with  the  ar- 
dour of  religious  zeal,  as  men  employed  in  the  work  of  God. 


CHAPTER    VI. 

Ver.  1-10.    Sanballat  Practises  against  Nehemiah 

BY  INSIDIOUS  Attempts,    a.  Sanballat  and  Geshein  sent 

unto  ine — The  Samaritan  leaders,  satisfied  that  they 
could  not  overcome  Nehemiah  by  open  arms,  resolved  to 
gain  advantage  over  him  by  deceit  and  stratagem.  With 
this  view,  under  pretextof  terminating  their  difl'erences 
In  an  amicable  manner,  they  invited  him  to  a  conference. 
The  place  of  rendezvous  was  fixed  "  in  .soine  one  of  the  vil- 
lages in  the  plain  of  Ono."  "  In  the  villages"  is,  i/eb.,  "in 
Cephirim,"  or  Cephirah,  the  name  of  a  town  in  the  terri- 
tory of  Benjamin  (Joshua  9.  17  ;  18.  20).  Nehemiah,  how- 
ever, apprehensive  of  some  intended  mischief,  prudently 
declined  the  invitation,  and,  thougli  it  was  repeated  four 
times,  his  uniform  answer  was,  tliat  his  presence  could 
not  be  dispensed  with  from  the  important  work  in  which 
he  was  engaged.  This  was  one,  though  not  the  only, 
reason.  The  principal  ground  of  his  refusal,  was,  that 
his  seizure  or  death  at  their  hands  would  certainly  put  a 
stop  to  the  further  progress  of  the  fortifications.  5-9. 
Then  sent  Saiiballat  his  servant  .  .  .  the  fifth  time 
•%vith  an  open  letter  in  his  hand— In  Western  Asia,  let- 
ters, after  being  rolled  up  like  a  map,  are  llattened  to  the 
breadth  of  an  inch,  and  instead  of  being  sealed,  are  pasted 
at  the  ends.  In  Eastern  Asia,  the  Persians  make  up  their 
letters  in  the  form  of  a  roll  about  six  inches  long,  and  a  bit 
of  paper  is  fastened  round  it  with  gum,  and  sealed  with  an 
Impression  of  ink,  which  resembles  our  printers'  ink,  but 
it  is  not  so  thick.  Letters  were,  and  are  still,  sent  to  per- 
sons of  distinction  in  a  bag  or  purse,  and  even  to  equals 
they  are  enclosed— the  tie  being  made  with  a  coloured  rib- 
bon ;  but  to  inferiors,  or  persons  who  are  to  be  treated  con- 
temptuously, the  letters  were  sent  open- 1.  e.,  not  enclosed 
in  a  bag.  Nehemiah,  accustomed  to  the  punctilious  cere- 
monial of  the  Persian  court,  would  at  once  notice  the 
■want  of  the  usual  formality,  and  know  that  it  was  from 
designed  disrespect.  The  strain  of  the  latter  was  equally 
Insolent.  It  was  to  this  effect— that  the  fortifications  with 
which  he  was  so  busy  were  intended  to  strengthen  his 
position  in  the  view  of  a  meditated  revolt— that  he  had 
engaged  prophets  to  incite  the  people  to  enter  into  his  de- 
sign, and  support  his  claim  to  be  their  native  king— and 
that,  to  stop  the  circulation  of  such  reports,  which  would 
soon  reach  the  court,  he  was  earnestly  besought  to  come 
to  the  wished-for  conference.  Nehemiah,  strong  in  the 
consciousness  of  his  own  integrity,  and  penetrating  the 
purpose  of  this  shallow  artifice,  replied,  that  there  were 
no  rumours  of  the  kind  described— that  the  idea  of  a  re- 
volt and  the  stimulating  addresses  of  hired  demagogues 
were  stories  of  the  writer's  own  invention,  and  that  he  de- 
clined now,  as  formerly,  to  leave  his  work.  10-1*.  After- 
'ward  I  came  Into  the  house  of  Shemaiah,  &c. — This 
man  was  the  son  of  a  priest,  who  was  an  intimate  and 
confidential  friend  of  Nehemiah.  The  young  man  claimed 
to  be  endowed  witli  the  gift  of  prophecy.  Having  been 
secretly  bribed  by  Sanballat,  he,  in  his  pretended  ca- 
pacity of  prophet,  told  Nehemiah  that  his  enemies  were 
that  night  to  make  an  attcn>pt  upon  his  life,  and  advised 
him,  at  the  same  time,  to  consult  his  safety  l)y  concealing 
himself  in  the  sanctuary,  a  crypt  which,  from  its  sanctity, 
was  strong  and  secure.  But  the  noble-minded  governor 
determined  at  all  hazards  to  remain  at  his  post,  and  not 
bring  discredit  on  the  cause  of  God  and  religion  by  his 
unworthy  cowardice  in  leaving  the  temple  and  city  un- 
protected. This  plot,  together  with  a  secret  collusion  be- 
tween the  enemy  and  the  nobles  of  .ludah  who  were  fa- 
vourably disposed  towards  the  bad  Samaritan  in  conse- 
quence of  his  Jewish  connections  (i'.  IS),  the  undaunted 
courage  and  vigilance  of  Nehemiah  were  enabled,  with 
the  blessing  of  Go(^,  to  defeat,  and  the  erection  of  the  walls 


CHAPTER    VII. 

Ver.  1-4.  Nehemiah  Commits  the  Charge  of  Jeru- 
salem TO  Hanani  and  Hananiah.  2.  I  gave  my 
brotlicr  Hanani  .  .  .  charge  over  Jerusalem — If,  as  is 

commonly  supposed,  Nehemiah  was  now  contemplating 
a  return  to  Shushan  according  to  his  promise,  it  was 
natural  that  he  should  wish  to  entrust  the  custody  of 
Jerusalem  and  the  management  of  its  civic  affairs  to 
men  on  whose  ability,  experience,  and  fidelity,  he  could 
confide.  Hanani,  a  near  relative  (ch.  1.  2),  Avas  one,  and 
with  him  was  associated,  as  colleague,  Hananiah,  "the 
ruler  of  the  palace"— i.  e.,  the  marshal  or  chamljerlain  of 
the  viceregal  court,  which  Nehemiah  had  maintained  in 
Jerusalem.  The  high  religious  principle,  as  well  as  the 
patriotic  spirit  of  those  two  men,  recommended  them  as 
pre-eminently  qualified  for  being  invested  with  an  offi- 
cial trust  of  such  peculiar  importance,  he  feared  God 
above  many — The  piety  of  Hananiah  is  especially  men- 
tioned as  the  ground  of  his  eminent  fidelity  in  the  dis- 
charge of  all  his  duties  and,  consequently,  the  reason  of 
the  confidence  which  Nehemiah  reposed  in  him,  for  he 
was  fully  persuaded  that  Hananiah's  fear  of  God  would 
preserve  him  from  those  temptations  to  treachery  and 
unfaithfulness  which  he  was  likely  to  encounter  on  the 
governor's  departure  from  Jerusalem.  3.  Iict  not  the 
gates  of  Jerusalem  be  oi)ened  until  the  sun  be  hot, 
&c.— In  the  East  it  is  customary  to  open  the  gates  of  a 
city  at  sunrise,  and  to  bar  tliem  at  sunset — a  rule  which  is 
very  rarely,  and  not  except  to  persons  of  authority,  in- 
fringed. Nehemiah  recommended  that  tlie  gates  of  Jeru- 
salem should  not  be  so  early  opened ;  a  precaution  neces- 
sary at  a  time  when  the  enemy  were  practising  all  sorts 
of  dangerous  stratagems,  to  ensure  that  the  inhabitants 
were  all  astir,  and  enjoyed  the  benefit  of  clear  broad  day- 
light for  observing  the  suspicions  movements  of  any  en- 
emy. The  propriety  of  regularly  barring  the  gates  at  sun- 
set was,  in  this  instance,  accompanied  with  the  appoint- 
ment of  a  number  of  the  people  to  act  as  sentinels,  each 
mounting  guard  in  front  of  his  own  house.  4.  No-w  the 
city  was  large  and  great— The  walls  being  evidently 
built  on  the  old  foundations,  the  city  covered  a  large 
extent  of  surface,  as  all  Oriental  towns  do,  the  houses 
standing  apart  with  gardens  and  orchards  intervening. 
This  extent,  in  the  then  state  of  Jerusalem,  was  the 
more  observable  as  the  population  was  comparatively 
small,  and  the  habitations  of  the  most  rude  and  simple 
construction— mere  wooden  sheds  or  coverings  of  loose, 
unmortared  stones. 

5-38.  Genealogy  of  those  ■who  Came  at  the  First 
OUT  OF  Babylon.  5.  my  God  put  Into  mine  heart  to 
gather  together  the  nobles,  &c.— The  arrangement  about 
to  be  described,  though  dictated  by  mere  common  pru- 
dence, Is,  in  accordance  with  the  pious  feelings  of  Nehe- 
miah, ascribed  not  to  his  own  prudence  or  reflection,  but 
to  the  grace  of  God  prompting  and  directing  him.  He 
resolved  to  prepare  a  register  of  the  returned  exiles, 
containing  an  exact  record  of  the  family  and  ancestral 
abode  of  every  individual,  and  while  thus  directing  his 
attention,  discovered  a  register  of  the  first  detachment 
who  had  come  under  the  care  of  Zerubbabel.  It  Is  tran- 
scribed In  the  following  verses,  and  diflfers  In  some  few 
particulars  from  that  given  in  Ezra  2.;  but  the  discrep- 
ancy is  sufilciently  accounted  for  from  the  difTeront  ch- 
cumstances  In  which  the  two  registers  were  taken;  tliat 
of  Ezra  having  Ijeen  made  up  at  Babylon,  while  that  of 
Nehemiah  was  drawn  out  in  Judea,  after  the  walls  of 
Jerusalem  had  been  rebuilt.  The  lapse  of  so  many  j  ears 
might  well  be  expected  to  make  a  dlfTerence  appear  In 
the  catalogue,  through  death  or  other  causes;  In  particu- 
lar, one  person  being,  according  to  Jewish  custom,  called 

297 


Manner  of  Beading  and  Hearing  the  Law.      KEIIEMIAII   VIII,  IX.  The  Fast  and  Repentance  of  the  People. 


by  different  names.  Thus  Hariph  (v.  24)  is  the  same  as 
Jorah  (Ezra  2.  18),  Sia  (f .  47)  the  same  as  Siaha  (Ezra  2.  44), 
&c.  Besides  other  purposes  to  wliich  this  genealogy  of 
the  nobles,  rulers,  and  people  was  subservient,  one  lead- 
ing object  contemplated  by  it  was  to  ascertain  with  accu- 
racy the  parties  to  whom  the  duty  legally  belonged  of 
ministering  at  the  altar  and  conducting  the  various  ser- 
vices of  the  temple ;  and  for  guiding  to  exact  information 
in  this  important  point  of  inquiry,  the  possession  of  the 
old  register  of  Zerubbabel  was  invaluable. 

39-73.  Of  the  Priests.  39.  The  priests— It  appears 
that  only  four  of  the  courses  of  the  priests  returned  from 
the  captivity,  and  that  the  course  of  Abia  (Luke  1.  5)  is 
not  in  the  list.  But  it  must  be  noticed  that  these  four 
courses  were  afterwards  divided  into  twenty-four,  which 
retained  the  names  of  the  original  courses  which  David 
appointed.  TO.  some  of  the  chief  of  the  fathers,  &c.— 
With  verse  69  the" register  ends,  and  the  thread  of  Nehe- 
jniah's  history  is  resumed.  He  was  the  tirshatha  or  gov- 
ernor, and  the  liberality  displayed  by  him  and  some  of 
the  leading  men  for  the  suitable  equipment  of  the  minis- 
ters of  religion,  forms  the  subject  of  the  remaining  por- 
tion of  the  chapter.  Their  donations  consisted  princi- 
pally in  garments.  This  would  appear  a  singular  descrip- 
tion of  gifts  to  be  made  by  any  one  amongst  us;  but,  in 
the  East,  a  present  of  garments,  or  of  any  article  of  use,  is 
conformable  to  the  prevailing  sentiments  and  customs  of 
society,  drams  of  gold— r.  c,  darics.  A  daric  was  a  gold 
coin  of  ancient  Persia,  worth  £1  5s.  Tl.  pound  of  silver 
—i.  e.,  mina  (sixty  shekels,  or  £9).  73.  So  .  ,  .  all  Israel, 
d-welt  in  their  cities— The  utility  of  these  genealogical 
registers  was  thus  found  in  guiding  to  a  knowledge  of  the 
cities  and  localities  in  each  tribe  to  which  every  family 
anciently  belonged. 

CHAPTER  VIII. 

Ver.  1-8.  Religious  Man>:er  of  Reading  and  Hear- 
ing THE  Law.  1.  all  the  people  gathered  themselves 
together  as  one  man — The  occasion  was  the  celebration 
of  the  feast  of  the  seventh  month  (eh.  7.  73).  The  begin- 
ning of  every  month  was  ushered  in  as  a  sacred  festival; 
but  this,  the  commencement  of  the  seventh  month,  was 
kept  with  distinguished  honour  as  "  the  feast  of  trum- 
pets," which  extended  over  two  days.  It  was  the  first 
day  of  the  seventh  ecclesiastical  year,  and  the  new  year's 
day  of  the  civil  year,  on  which  account  it  was  held  as  ."  a 
great  day."  The  place  where  the  general  concourse  of 
people  was  held  was  "at  the  water-gate,"  on  the  south 
rampart.  Through  that  gate  the  Nethinims  or  Gibeonites 
brought  water  into  the  temple,  and  there  was  a  spacious 
area  in  front  of  it.  they  spake  unto  E^zra  the  ecrihe  to 
hring  tlie  hook  of  the  law  of  Moses — He  had  come  to 
Jerusalem  twelve  or  thirteen  years  previous  to  Nehe- 
miah;  and  either  remained  there,  or  had  returned  to 
Babylon  in  obedience  to  the  royal  order,  and  for  the  dis- 
charge of  important  duties.  He  had  returned  along  with 
Neheiniah,  but  in  a  suboi'dinate  capacity.  From  the  time 
of  Nehemiah's  appointment  to  the  dignity  of  tirshatha, 
Ezra  had  retired  into  private  life;  and,  although  cordially 
and  zealously  co-operating  with  the  former  patriot  in  his 
Important  measures  of  reform,  the  pious  priest  had  de- 
voted his  time  and  attention  principally  toward  produ- 
cing a  complete  edition  of  the  canonical  Scriptures.  The 
public  reading  of  the  Scriptures  was  required  by  the  law 
to  be  made  every  seventh  year,  but  during  the  long 
period  of  the  captivity  this  excellent  practice,  with  many 
others,  had  fallen  into  neglect,  till  revived  on  this  occa- 
sion ;  and  it  indicates  a  greatly  improved  tone  of  relig- 
ious feeling,  that  there  was  a  strong  and  general  desire 
among  the  returned  exiles  in  Jerusalem  to  hear  the  word 
of  God  read  to  them.  4.  Ezra  .  .  .  stood  upon  a  pulpit 
of  wood— Not  made  in  the  form  known  to  us,  but  only 
a  raised  scaffold  or  platform,  broad  enough  to  allow 
fourteen  persons  to  stand  with  ease  upon  it.  Ezra's 
duty  was  very  laborious,  as  he  continued  reading  aloud 
from  morning  until  midday,  but  his  labour  was  lightened 
by  the  aid  of  the  other  priests  present.  Their  presence 
298 


was  of  use  partly  to  show  their  cordial  agreement  with 
Ezra's  declaration  of  Divine  truth;  and  partly  to  take 
their  share  with  him  in  the  important  duty  of  publicly 
reading  and  expounding  the  Scripture.  5.  when  he 
opened  it,  all  the  people  stood  up — This  attitude  they 
assumed  either  from  respect  to  God's  word,  or,  rather, 
because  the  reading  was  prefaced  by  a  solemn  prayer, 
which  was  concluded  by  a  general  expression  of  amen, 
amen.  7,  8.  caused  the  people  to  understand  the  la^v  .  .  . 
gave  the  sense — Commentators  are  divided  in  opinion  as 
to  the  import  of  this  statement,  some  thinking  that  Ezra 
read  the  law  in  pure  Hebrew,  while  the  Levites,  who 
assisted  him,  translated  it  sentence  by  sentence  into 
Chaldee,  the  vernacular  dialect  which  the  exiles  spoke 
in  Babylon  ;  while  others  maintain  that  the  duty  of  these 
Levites  consisted  in  explaining  to  the  people,  naany  of 
whom  had  become  very  ignorant,  what  Ezra  had  read. 

9-15.  The  People  Comforted.  9.  This  day  is  holy 
unto  the  Liord  .  .  .  mourn  not,  nor  vreep — A  deep  sense 
of  their  national  sins,  impressively  brought  to  their  re- 
membrance by  the  reading  of  the  law  and  its  denuncia- 
tions, affected  the  hearts  of  the  people  with  penitential 
sorrow ;  but  notwithstanding  the  painful  remembrances 
of  their  national  sins  which  the  reading  of  the  law 
awakened,  the  people  were  exhorted  to  cherish  the  feel- 
ings of  joy  and  thankfulness  associated  with  a  sacred 
festival  (see  on  Leviticus  23.  23-25),  and  by  sending  por- 
tions of  it  to  their  poorer  brethren  (Deuteronomy  16. 11, 
14;  Esther  9. 19),  enable  tliem  to  participate  in  the  public 
rejoicings. 

16-18.  They  Keep  the  Feast  of  Tabernacles.  16. 
the  people  >vent  forth,  and  brought  .  .  .  and  made 
tlieijiselves  booths,  &c.  —  (see  on  Leviticus  23.  34-44; 
Deuteronomy  16.  13-17).  17.  since  the  days  of  Joshua 
.  .  .  had  not  the  children  of  Israel  done  so — This 
national  feast  had  not  been  neglected  for  so  protracted  a 
period;  for,  besides  that  it  is  impossible  that  such  a 
flagrant  disregard  of  the  law  could  have  been  tolerated 
by  Samuel,  David,  and  other  pious  rulers,  its  observance 
is  sufficiently  indicated  (1  Kings  8.  2,  65;  2  Chronicles  7.  9) 
and  expressly  recorded  (Ezra  3.  4).  But  the  meaning  is, 
that  the  popular  feelings  had  never  been  raised  to  such  a 
heightof  enthusiastic  joy  since  the  timeof  their  entrance 
into  Canaan,  as  now  on  their  return  after  a  long  and 
painful  captivity.  18.  Also  day  by  day  .  .  .  he  read  in 
the  book  of  the  la-w  of  God — This  was  more  than  was 
enjoined  (Deuteronomy  31.  10-12),  and  arose  from  the 
exuberant  zeal  of  the  time.  on.  the  eighth  day  was  a 
solemn  assembly — This  was  the  last  and  great  day  of  the 
feast  (Numbers  30.  3.5).  In  later  times,  other  ceremonies 
which  increased  the  rejoicing  were  added  (John  7.  37). 

CHAPTER    IX. 

Ver.  1-3.  A  Solemn  Fast,  and  Repentance  of  thb 
People.  1.  IVovr  in  the  twenty  and  fourth  day  of  this 
month — I.  e.,  on  the  second  day  after  the  close  of  the 
feast  of  tabernacles,  which  commenced  on  the  fourteenth 
and  terminated  on  the  twenty-second  (Leviticus  23).  The 
day  immediately  after  that  feast,  the  twenty-thii-d,  had 
been  occupied  in  separating  the  delinquents  from  their 
unlawful  wives,  as  well,  perhaps,  as  in  taking  steps  for 
keeping  aloof  in  future  from  unnecessary  intercourse 
with  the  heathen  around  them.  For  although  this 
necessary  measure  of  reformation  had  been  begun  for- 
merly by  Ezra  (Ezra  10.),  and  satisfactorily  accomplished 
at  that  time,  so  far  as  he  had  information  of  the  existing 
abuses,  or  possessed  the  power  of  correcting  them,  yet  it 
appears  that  this  reformatory  work  of  Ezra  had  been 
only  partial  and  imperfect;  many  cases  of  delinquency 
had  escaped,  or  new  defaulters  had  appeared  who  had 
contracted  those  forbidden  alliances ;  and  there  was  an 
urgent  necessity  for  Nehemiah  again  to  take  vigorous 
measures  for  the  removal  of  a  social  evil  which  threatened 
the  most  disastrous  consequences  to  the  character  and 
prosperity  of  the  chosen  people.  A  solemn  fast  was  now 
observed  for  the  expression  of  those  penitential  and  sor- 
rowful feelings  which  the  reading  of  *he  law  had  pro- 


r/te  Confession  of  the  Levites, 


NEHEMIAH  X. 


r/tc  Points  of  the  Cove7iant. 


duced,  but  which  had  been  suppressed  during  the  cele- 
bration of  the  feast;  and  tlie  sincerity  of  tlieir  repentance 
■was  evinced  by  tlie  decisive  steps  talicn  for  tlie  correction 
of  existing  abuses  In  the  matter  of  marriage.  3.  confessed 
their  sins,  and  the  Iniquities  of  tlieir  fatUers — Not 
only  did  tliey  read  in  tlieir  recent  sufferings  a  punish- 
ment of  the  national  apostasy  and  guilt,  but  they  had 
made  themselves  partakers  of  their  fathers'  sins  by  fol- 
lowing the  same  evil  ways.  3.  tliey  .  .  .  rend  in  tHe 
book  of  tile  la-*v — Their  extraordinary  zeal  led  them  to 
continue  this  as  before,  one  foui-tli  pai-t  of  tlie  day — 
i.  e.,  for  three  hours,  twelve  hours  being  the  acknow- 
ledged length  of  tlie  Jewish  day  (John  11.  9),  so  tliat  this 
solemn  diet  of  worship,  which  probably  commenced  at 
the  morning  sacrifice,  was  continued  for  six  hours,  i.  e., 
till  tlie  time  of  the  evening  sacrifice.  The  worship  which 
they  gave  to  the  Lord  their  God,  at  this  season  of  solemn 
national  humiliation,  consisted  in  acknowledging  and 
adoring  His  great  mercy  in  the  forgiveness  of  their  great 
and  multiplied  offences,  in  delivering  tliem  from  the 
merited  judgments  which  they  had  already  experienced 
or  which  they  had  reason  to  apprehend,  in  continuing 
amongst  them  the  light  and  blessings  of  His  word  and 
worship,  and  in  supplicating  the  extension  of  his  grace 
and  protection. 

4-38.    The  Levites  Confess  God's  Manifold  Good- 
ness, AND  THEIR  OWN  WICKEDNESS.     4.  TJien  stood  up 

upon  tlie  stairs — The  scaffolds  or  pulpits,  whence  the 
Levites  usually  addressed  tlie  people.  There  were  pi'oba- 
bly  several  placed  at  convenient  distances,  to  prevent 
confusion,  and  the  voice  of  one  drowning  those  of  the 
others,  cried  -with,  a  loud  voice  unto  tlie  liOi-d — Such 
an  exertion,  of  course,  was  indispensably  necessary,  in 
order  that  the  speakers  might  be  heard  by  a  vast  multi- 
tude congregated  in  the  open  air.  But  these  speakers 
were  then  engaged  in  expressing  their  deep  sense  of  sin, 
as  well  as  fervently  imploring  the  forgiving  mercy  of  God, 
and  "crying  with  a  loud  voice"  was  a  natural  accompa- 
niment of  this  extraordinary  prayer-meeting,  as  violent 
gestures  and  vehement  tones  are  always  the  way  in  which 
the  Jews,  and  other  people  in  the  East,  have  been  accus- 
tomed to  give  utterance  to  deep  and  earnest  feelings.  5. 
tlicn  the  licvltes  .  .  .  said,  Stand  up  and  bless  tlie  Lord 
your  God— If  this  prayer  was  uttered  by  all  these  Levites 
In  common,  it  must  have  been  prepared  and  adopted  be- 
forehand, perhaps,  by  Ezra;  but  it  may  only  embody  the 
substance  of  the  confession  and  thanksgiving.  6.  Tliou, 
even  tlioit,  art  liord  alone,  &c.— In  this  solemn  and  im- 
pressive prayer,  in  which  they  made  public  confession  of 
their  sins,  and  deprecated  the  judgments  due  to  the  trans- 
gressions of  their  fathers,  they  begin  with  a  profound 
adoration  of  God,  whose  supreme  majesty  and  omnipo- 
tence is  acknowledged  in  the  creation,  preservation,  and 
government  of  all,  and  then  they  proceed,  to  enumerate 
his  mercies  and  distinguished  favours  to  them  as  a  nation, 
from  the  period  of  the  call  of  their  great  ancestor,  and  the 
gracious  promise  intimated  to  him  in  the  divinely-be- 
stowed name  of  Abraham,  a  promise  which  implied  that 
lie  was  to  be  the  leather  of  the  faithful,  the  ancestor  of 
the  Messiah,  and  the  honoured  individual  in  whose  seed 
all  tlie  families  of  the  earth  should  be  blessed.  Tracing  in 
full  and  minute  detail  the  signal  Instances  of  Divine  in- 
terposition for  their  deliverance  and  their  interest— in 
their  deliverance  from  Egyptian  bondage— their  miracu- 
lous passage  through  the  Red  Sea— the  promulgation  of 
His  law— the  forbearance  and  long-suffering  shown  them 
amid  their  frequent  rebellions— the  signal  triumphs  given 
them  over  their  enemies— their  happy  settlement  in  the 
promised  land— and  all  the  extraordinary  blessings,  both 
In  the  form  of  temporal  prosperity  and  of  religious  priv- 
llegf^,  with  which  his  paternal  goodness  had  favoured 
them  above  all  other  people;  they  charge  themselves  with 
making  a  miserable  requital— confess  their  numerous  and 
determined  acts  of  disobedience— read,  in  the  loss  of  their 
national  independence  and  their  long  captivity,  the  se- 
vere punishment  of  their  sins— acknowledge  that.  In  all 
heavy  and  continued  judgments  upon  theii  nation,  God 
had  done  right,  but  they  had  done  wickedly,  and   in 


throwing  themselves  on  His  mercy,  express  their  purpose 
of  entering  into  a  national  covenant,  by  which  they  pledge 
themselves  to  dutiful  obedience  in  future.  23.  Moreover, 
tliou  gavest  tliein  kingdoms  and  nations— t.  e.,  put 
them  in  possession  of  a  rich  country,  of  an  extensive  ter- 
ritory, which  had  been  once  occupied  by  a  variety  of 
princes  and  people,  and  didst  divide  tliein  into  corners 
—i.e.,  into  tribes.  The  propriety  of  the  expression  arose 
from  the  various  districts  touching  at  points  or  angles  on 
each  other,  tlie  land  of  Silion,  and  the  land  of  the 
king  of  Heshbon— Heshbon  being  the  capital  city,  the 
passage  should  run  thus:  the  land  of  Sihon  or  the  land 
of  the  king  of  Heshbon.  33.  Kow  therefore,  our  God 
.  .  .  whoheepestcovenant  and  mercy— God's  fidelity  to 
His  covenant  is  prominently  acknowledged,  and  well  it 
might,  for  their  whole  national  history  bore  testimony  to 
it.  But  as  this  could  afford  them  little  ground  of  comfort 
or  of  hope  while  they  were  so  painfully  conscious  of  hav- 
ing violated  it,  they  were  driven  to  seek  refuge  in  the 
riches  of  Divine  grace ;  and  hence  the  peculiar  style  of 
invocation  here  adopted:  "Now  therefore,  our  God,  the 
great,  the  mighty,  and  the  terrible  God,  who  keepest  cove- 
nant  and  mercy."  36.  Behold,  ^ve  are  servants  this  day 
—Notwithstanding  their  happy  restoration  to  their  native 
land,  they  were  still  tributaries  of  a  foreign  prince  whose 
officers  ruled  them,  and  were  not,  like  their  fathers,  free 
tenants  of  the  land  which  God  gave  them.  37.  it  yieldcth 
much  increase  luito  the  kings  wliom  thou  hast  set 
over  us  because  of  our  sins— Our  agricultural  labours 
have  been  resumed  in  the  land— we  plough,  and  sow,  and 
till,  and  thou  blessest  the  work  of  our  hands, with  a  plen- 
tiful return ;  but  this  increase  is  not  for  ourselves,  as  once 
it  was,  but  for  our  foreign  masters,  to  whom  we  have  to 
pay  large  and  oppressive  tribute,  they  have  dominion 
over  our  bodies— Their  persons  were  liable  to  be  pressed, 
at  the  mandate  of  their  Assyrian  conqueror,  into  the  ser- 
vice of  his  empire,  either  in  war  or  in  public  works.  And 
our  beasts  are  taken  to  do  their  pleasure.  38.  we  make  a 
sure  covenant,  and  ^vrite- i.  e.,  subscribe  or  sign  it. 
This  written  document  would  exercise  a  wholesome  influ- 
ence in  restraining  their  backslidings  or  in  animating 
them  to  duty,  by  being  a  witness  against  them  if  in  future 
they  were  unfaithful  to  their  engagements. 

CHAPTER   X. 

Ver.  1-27.  The  Names  of  those  who  Sealed  the  Cov- 
enant. 1.  IVehemiali,  the  tirshatlia  —  His  name  was 
placed  first  in  the  roll  on  account  of  his  high  oflicial  rank, 
as  deputy  of  the  Persian  monarch.  All  classes  were  in- 
cluded in  the  subscription  list;  but  the  people  were  rep- 
resented by  their  elders  {v.  14),  as  it  would  have  been  im- 
possible for  every  one  in  the  country  to  have  been  ad- 
mitted to  the  sealing. 

28.  The  Rest  of  the  People  Bound  themselves  to 
Observe  it.  Those  who  were  not  present  at  ttie  sealing 
ratified  the  covenant  by  giving  their  assent,  either  in 
words  or  by  lifting  up  their  hands,  and  bound  themselves, 
by  a  solemn  oath,  to  walk  in  God's  law,  imprecating  a 
curse  upon  themselves  in  the  event  of  their  violating  it. 

29-39.  Points  of  the  Covenant.  39.  to  obsci-»e  and 
do  all  the  commandments,  etc. — This  national  covenant, 
besides  containing  a  solemn  pledge  <*f  obedience  to  the 
Divine  law  generally,  specified  their  engagement  to  some 
particular  duties,  which  the  character  and  exigency  of  the 
times  stamped  with  great  urgency  and  importance,  and 
which  may  be  summed  up  under  the  following  heads: 
that  they  abstain  from  contracting  matrimonial  alliances 
with  the  heathen  ;  that  they  would  rigidly  observe  the 
sabbath  ;  that  they  would  let  the  land  enjoy  rest  and  re- 
mit debts  every  seventh  year;  that  they  would  contrit)Uto 
to  the  maintenance  of  the  temple  service,  the  necessary 
expenses  of  which  had  formerly  been  defrayed  out  of  the 
treasury  of  the  temple  (1  Clironlcles  26.  20),  and  when  It 
was  drained,  given  out  from  the  king's  privy  purse 
(2  Chronicles  31.  3);  and  that  they  would  make  an  orderly 
payment  of  the  priests'  dues.  A  minute  and  particular 
euumeratioQ  of  the  tlrst-frults  was  mode,  that  all  might 

299 


The  Inhahitanti  of  Jeruscdem, 


NEHEMIAH  XL 


and  of  the  Other  Oitiea, 


be  made  tally  aware  of  their  obligations,  and  that  none 
might  excuse  themselves  on  pretext  of  ignorance  from 
withholding  taxes  which  the  poverty  of  many,  and  the 
irreligion  of  others,  had  made  them  exceedingly  prone  to 
evade.  32.  tlie  tliird  part  of  a  shekel  for  the  service  of 
the  house  of  oitr  God— The  law  required  every  individual 
Above  twenty  years  of  age  to  pay  half  a  shekel  to  the  sanc- 
tuary. But  in  consequence  of  the  general  poverty  of  the 
people,  occasioned  by  war  and  captivity,  this  tribute  was 
reduced  to  a  third  part  of  a  shekel.  34:.  ■we  cast  the  lots . . . 
for  the  ivood  offering — The  carrying  of  the  wood  had  for- 
merly been  the  work  of  the  Netliinims.  But  few  of  them 
having  returned,  the  duty  was  assigned  as  stated  in  the 
t«xt.  The  practice  afterwards  rose  into  great  importance, 
and  Josephus  speaks  [Waks,  2.  17,  sect.  6]  of  tlae  Xylo- 
phoria,  or  certain  stated  and  solemn  times  at  which  the 
people  brought  up  wood  to  the  temple.  38.  The  priest 
the  son  of  Aaron  shall  be  -with  the  Iievltes,  -wlien  the 
Tevites  take  tithes— This  was  a  prudential  arrangement. 
The  presence  of  a  dignified  priest  would  ensure  tlie  peace- 
ful delivery  of  the  tithes ;  at  least  his  superintendence  and 
Influence  would  tend  to  prevent  the  commission  of  any 
wrong  in  the  transaction,  by  the  people  deceiving  the  Le- 
vites,  or  the  Levites  defrauding  the  priests,  the  tithe  of 
the  tithes— i.  e.,  the  Levites,  having  received  a  tenth  of 
all  land  produce,  were  required  to  give  a  tenth  of  tliis  to 
the  priests.  The  Levites  were  charged  with  the  additional 
obligation  to  carry  the  tithes  when  received,  and  deposit 
them  in  the  temple  stores,  for  the  use  of  the  priests.  39. 
•»ve  ■will  not  forsake  the  house  of  our  God— This  solemn 
pledge  was  repeated  at  the  close  of  the  covenant  as  an  ex- 
pression of  the  intense  zeal  by  which  the  people  at  this 
time  were  animated  for  the  glory  and  the  worship  of  God. 
Under  the  pungent  feelings  of  sorrow  and  repentance  for 
their  national  sins,  of  which  apostasy  from  tlie  service  of 
the  true  God  was  the  chief,  and  under  the  yet  fresh  and 
painful  remembrance  of  their  protracted  captivity,  they 
vowed,  and,  feeling  the  impulse  of  ardent  devotion  as  well 
as  of  gratitude  for  their  restoration,  flattered  themselves 
tliey  would  never  forget  their  vow,  to  be  the  Lord's. 

CHAPTER   XI. 

Ver.  1,  2.  The  Rulers,  Voluntary  Men,  and  every 
Tenth  Man  Chosen  by  Lot,  Dwell  at  Jerusalem.  1. 
the  rulers  .  .  .  d^welt  at  Jerusalem— That  city  being  the 
metropolis  of  the  country,  it  was  rightand  proper  that  the 
seat  of  government  sliould  be  tliere.  But  tlie  exigency  of 
the  times  required  that  special  measures  sliould  be  taken 
to  insure  the  residence  of  an  adequate  population  for  the 
custody  of  the  buildings  and  the  defence  of  tlie  city.  From 
tlie  annoyances  of  restless  and  malignant  enemies,  who 
tried  every  means  to  demolish  tlie  rising  fortifications, 
there  was  some  danger  attending  a  settlement,  in  Jeru- 
salem, and  lience  the  greater  part  of  the  returned  exiles, 
in  order  to  earn  as  well  an  secure  the  rewards  of  their 
duty,  preferred  to  remain  in  the  country  or  tlie  provincial 
towns.  To  remedy  this  state  of  things,  it  was  resolved  tc 
select  every  tenth  man  of  the  tribes  of  Judah  and  Benja- 
min by  lot,  to  become  a  permanent  inhabitant  of  the  cap- 
ital. The  necessity  of  such  an  expedient  commended  it 
to  the  general  approval.  It  was  the  more  readily  sub- 
mitted to,  that  the  lot  was  resorted  to  on  all  the  most  crit- 
ical conjunctures  of  the  Jewish  liistory,  and  regarded  by 
the  people  as  a  Divine  decision  (Proverbs  18. 18).  This 
awakened  strongly  the  national  spirit;  and  patriotic  vol- 
unteers came  readily  forward  to  meet  the  wishes  of  the 
authorities,  a  service  which,  implying  great  self-denial  as 
well  as  courage,  was  reckoned  iu  the  circumstances  of  so 
much  importance  as  entitled  them  to  the  public  grati- 
tude. No  wonder  that  the  conduct  of  these  volunteers 
drew  forth  the  tribute  of  public  admiration ;  for  they  sac- 
rificed their  personal  safety  and  comfort  for  the  interests 
of  the  community;  Jerusalem  being  at  that  time  a  place 
against  which  the  enemies  of  the  Jews  were  directing  a 
thousand  plots;  and,  therefore,  residence  in  it  at  such  a 
juncture  was  attended  with  expense  and  various  annoy- 
ances from  which  a  country  life  was  entirely  free. 
300 


8-56.   Their  Najies.    3.  the  cliief  of  the  province— t.  e., 

Judea.  Nehemiah  speaks  of  it,  as  it  then  was,  a  small  ap- 
pendix of  the  Persian  empire,  in  the  cities  of  Jiidalt 
d^welt  every  one  in  his  possession  in  their  cities — The 

returned  exiles,  who  had  come  from  Babylon,  repaired 
generally,  and  by  a  natural  Impulse,  to  the  lands  and 
cities  throughout  tlie  country  which  had  been  anciently 
assigned  them.  Israel— This  general  name,  which  desig- 
nated the  descendants  of  Jacob  before  the  unhappy  di- 
vision of  the  two  kingdoms  under  Rehoboam,  was  re- 
stored after  the  captivity,  the  Israelites  being  then  united 
with  the  Jews,  and  all  traces  of  their  former  separation 
being  obliterated.  Although  the  majority  of  the  returned 
exiles  belonged  to  the  tribes  of  Judah  and  Benjamin,  they 
are  here  called  Israel;  because  a  large  number  out  of  all 
the  tribes  were  now  intermingled,  and  these  were  princi- 
pally the  occupiers  of  the  rural  villages,  while  none  but 
those  of  Judah  and  Benjamin  resided  In  Jerusalem,  the 
lievites— these  took  possession  of  the  cities  allotted  to 
them,  according  as  they  had  opportunity,  the  Kethln- 
Ims— a  certain  order  of  men,  either  Gibeonites  or  persons 
joined  with  them,  who  were  devoted  to  the  service  of 
God.  4:.  at  Jerusalem  dwelt  certain  of  the  children 
of  Judah- The  discrepancy  that  is  apparent  between  this 
and  the  list  formerly  given  in  1  Chronicles  9. 1-9,  arose  not 
only  from  the  .Tewisli  and  Oriental  practice  of  changing 
or  modifying  the  names  of  persons  from  a  change  of  cir- 
cumstances, but  from  the  alterations  that  must  have  been 
produced  in  the  course  of  time;  the  catalogue  in  Chroni- 
cles containing  those  who  came  with  the  first  detachment 
of  returned  exiles,  while  the  list  in  this  passage  probably 
included  also  those  who  returned  with  Ezra  and  Nehe- 
miah ;  or  it  was  most  probably  made  out  afterwards,  when 
several  had  died,  or  some,  who  had  been  inserted  as  going 
on  the  journey,  remained,  and  others  came  in  their  stead. 
9.  overseer  -i.  e.,  captain  or  chief.  11.  the  ruler  of 
the  Iiouse  of  God — Assistant  of  the  high  priest  (Numbers 
3.  32;  1  Chronicles  9. 11 ;  2  Chronicles  19.  II).  16.  the  over- 
sight of  the  out^ward  business  of  the  house  of  God— i.  e., 
those  things  which  were  done  outside,  or  in  the  country, 
such  as  the  collecting  of  the  provisions  (1  Chronicles  26.  29). 
17.  the  principal  to  begin  tlie  thanksgiving  In  prayer 
— i.  e.,  the  leader  of  the  choir  which  chaunted  the  public 
praise  at  the  time  of  the  morning  and  evening  sacrifice. 
That  service  was  always  accompanied  by  some  appropri- 
ate psalm,  the  sacred  music  being  selected  and  guided 
by  the  person  named.  33.  the  sons  of  Asaph,  the  singers 
■*vere  over  the  business  of  the  house  of  God — They  were 
selected  to  take  charge  of  providing  those  things  which 
were  required  for  the  interior  of  the  temple  and  its  ser- 
vice, whilst  to  others  was  committed  the  care  of  the  "  out- 
ward business  of  the  house  of  God  "  (v.  16).  This  duty  was 
very  properly  assigned  to  the  sons  of  Asaph  ;  for,  though 
they  were  Levites,  thes^  did  not  repair  in  rotation  to  Jeru- 
salem, as  the  other  ministers  of  religion.  Being  pei-raa- 
nent  residents,  and  employed  In  duties  which  were  com- 
paratively light  and  easy,  they  were  very  competent  to 
undertake  this  charge.  33.  It  was  the  king's  com- 
mandment—It was  the  will  of  the  Persian  monarch  in 
issuing  his  edict  that  the  temple  service  should  be  re- 
vived in  all  Its  religious  fulness  and  solemnity ;  and  as 
this  special  provision  for  the  singers  is  said  to  have  been 
by  the  king's  commandment,  the  order  was  probably 
given  at  the  request  or  suggestion  of  Ezra  or  Nehemiah. 
34.  Petlkahlah  .  .  .  Avas  at  the  king's  hand  in  all  mat- 
ters concerning  the  people— This  person  was  entrusted 
with  judicial  power,  either  for  the  interest,  or  by  the  ap- 
pointment, of  the  Persian  monarch,  and  his  duty  con- 
sisted either  in  adjusting  cases  of  civil  dispute,  or  in  regu- 
lating fiscal  concerns.  35.  some  of  the  children  of 
Judah  dwelt  at  Klrjath-arba — The  whole  region  in 
which  the  villages  here  mentioned  were  situated  had 
been  completely  devastated  by  the  Chaldean  Invasion; 
and,  therefore,  it  must  be  assumed,  that  these  villages  had 
been  rebuilt  before  "the  children  dwelt  in  them."  36. 
And  of  the  Levites  -ivere  divisions  In  Judali,  and  in 
Benjamin- rather,  there  were  divisions  for  the  Levites, 
i.  e.,  those  who  were  not  resident  in  Jerusalem  were  dis- 


Succession  of  the  High  Priests. 


NEIIEMIAII  XII,  XIII. 


Israel  Separated  from  the  Strangen, 


tributed  in  settlements  throughout  the  provinces  of  Ju- 
dah  and  Benjamin. 

CHAPTER    XII. 

Ver.  1-9.  Pkiests  and  Levitks  tvho  came  up  with 
Zekubbabel.  1.  these  are  tUc  priests— According  to  t).  7 
"the  chief  of  the  priests,"  tlie  lieads  of  tlie  twenty-four 
courses  into  which  the  priesthood  were  divided  (1  Cliron- 
Icles  24. 1-20).  •  Only  four  of  the  courses  returned  from  the 
captivity  (ch.  7.  39-42;  Ezra  2.  30-39).  But  these  were  di- 
vided by  Zerubbabel,  or  Jeshua,  into  the  original  number 
of  twenty-four.  Twenty-two  only  are  enumerated  here, 
and  no  more  than  twenty  in  v.  12-21.  The  discrepancy  is 
owing  to  the  extremely  probable  circumstance  that  two 
of  the  twenty-four  courses  had  become  extinct  in  Baby- 
lon; for  none  belonging  to  them  are  reported  aS  having 
returned  (v.  2-5),  viz.,  Hattush  and  Maadiah  may  be 
omitted  in  the  account  of  those  persons'  families  (y.  12), 
for  these  had  no  sons.  Sliealtiel— or  Salathiel.  Ezra — 
This  was  a  different  person  from  the  pious  and  patriotic 
leader.  If  he  were  the  same  person,  he  mast  now  have 
reached  a  very  patriarchal  age— and  this  longevity  was 
doubtless  owing  to  his  eminent  piety  and  temperance, 
which  are  greatly  conducive  to  the  prolongation  of  life, 
but,  above  all,  to  the  special  blessing  of  God,  who  had  pre- 
served and  strengthened  him  for  the  accomplishment  of 
the  important  work  he  was  called  to  undertake  in  that 
critical  period  of  the  Church's  history.  4:.  Aljijah— One 
of  the  ancestors  of  John  the  Baptist  (Luke  1.  5).  9.  tlielr 
brethren  ■were  over  against  tliem  in  tUe  i»-atclies — i.  c, 
according  to  some,  their  stations— the  places  where  they 
stood  when  officiating-"  ward  over  against  ward  "  (v.  24) ; 
or,  according  to  others,  in  alternate  watches,  in  course  of 
rotation. 

10-47.  Succession  of  the  High  Priests.  10.  Jcshna 
begat  Joiakiin,  &c. — This  enumeration  was  of  great  im- 
portance, not  only  as  establishing  their  individual  purity 
of  descent,  but  because  the  chronology  of  the  Jews  was 
hencefortii  to  be  reckoned  not  as  formerly  by  the  reigns 
of  their  king*,  but  by  the  successions  of  tlieir  high  priests. 
11.  JatMiia — It  is  an  opinion  entertained  by  many  com- 
mentators that  this  person  was  the  high  priest  whose 
dignified  appearance,  solemn  manner,  and  splendid  cos- 
tume overawed  and  interested  so  strongly  the  proud 
mind  of  Alexander  the  Great;  and  if  he  were  not  this 
person,  as  some  object  that  this  Jaddua  was  not  in  office 
till  a  considerable  period  after  tlie  death  of  Nehemiah,  it 
might  probably  be  his  father,  called  by  tlie  same  name. 
\Si,  in  tlie  clays  of  Joiakini  'were  priests,  tlie  citlcf  of 
the  fathers — t.  e.,  as  there  had  been  priests  in  the  days 
of  Jeshua,  so  in  the  time  of  Joiakini,  the  son  and  suc- 
cessor of  Jeshua,  the  sons  of  those  persons  filled  the 
priestly  office  in  room  of  their  fathers,  some  of  whom 
were  still  alive,  thougli  many  were  dead.  33.  Tlie  sons 
of  licvi  .  .  .  ■were  ■written  in  tlie  book  of  the  Chroni- 
cles—i.  e.,  the  public  registers  in  which  the  genealogies 
were  kept  witli  great  regularity  and  exactness.  37-43. 
at  the  dedication  of  the  ■*vnll  of  Jerusalem — This  cere- 
mony of  consecrating  the  wall  and  gates  of  the  city  was 
an  act  of  piety  on  the  part  of  Nehemiah,  not  merely  to 
thank  God  in  a  general  way  for  having  been  enabled  to 
bring  the  building  to  a  happy  completion,  but  on  the 
special  ground  of  that  city  being  the  place  which  He  had 
chosen,  and  its  containing  the  temple  wliich  was  hal- 
lowed by  the  manifestation  of  His  presence,  and  anew 
set  apart  to  His  service.  It  was  on  these  accounts  that 
Jerusalem  was  called  "the  holy  city,"  and  by  this  public 
and  solemn  act  of  religious  observance,  after  a  long 
period  of  neglect  and  desecration,  it  was,  as  it  were,  re- 
stored to  its  rightful  proprietor.  The  dedication  con- 
sisted in  a  solemn  ceremonial,  in  which  the  leading 
authorities,  accompanied  by  the  Levitical  singers,  sum- 
moned from  all  parts  of  the  country,  and  by  a  vast  con- 
course of  people,  marched  in  imposing  procession  round 
the  city  walls,  and,  pausing  at  intervals  to  engage  in 
un'.ted  praises,  prayer,  and  sacrifices,  supplicated  the 
continued  presence,  favour,  and  blessing  on  "the  holy 
city."    '*The  assembly  convened  near  Jaffa  Oate,  where  the 


procession  commences.  Then  (r.  31)1  brought  npthe  princes 
of  Judah  upon  the  wall  (near  the  Valley  Gate),  and  ap- 
pointed two  great  companies  of  them  tliat  gave  thanlis, 
wliereof  one  went  on  the  right  hand  upon  the  wall  to- 
wards the  dung-gate  {through  Bethzo).  And  after  tliem 
went  Hoshaiah,  and  half  of  the  princes  of  Judah.  And 
{v.  37)  at  the  fountain-gate,  which  was  over  against  them, 
they  (descending  by  the  Tower  of  Siloam  on  the  interior,  and 
then  reasccnding)  went  up  by  the  stairs  of  the  city  of 
David,  at  the  going  up  of  the  wall,  above  the  liouse  of 
David,  even  unto  the  water-gate  eastward  (lyy  the  stair- 
case of  the  rampart,  having  descendedto  dedicate  the  fountain 
structures).  And  the  other  company  of  them  that  gave 
thanks  went  over  against  them  (both  parlies  having  started 
from  the  junction  of  the  first  and  second  walls),  and  I  after 
them,  and  the  half  of  the  people  upon  the  wall,  from  be- 
yond the  tower  of  the  furnaces  even  unto  the  broad  wall 
(beyond  the  corner-gale).  And  from  above  the  gate  of 
Ephraim,  and  above  tlie  old  gate  (and  the  gate  of  Benja- 
min), and  above  the  fish-gate,  and  the  tower  of  Hananeel, 
and  the  tower  of  Meah,  even  unto  the  sheep-gate;  and 
they  stood  still  in  the  prison-gate  (or  high  gate,  at  the  east 
end  of  the  bridge).  So  stood  the  two  companies  of  them 
that  gave  thanks  in  the  house  of  God,  and  I,  and  half  of 
tlie  rulers  with  me  (having  thus  x>erformed  the  circuit  of  the 
investing  walls),  and  arrived  in  the  courts  of  the  temple." 
[Barclay's  City  of  the  Great  King.]  43.  the  Joy  of 
Jerusalem  ■w^as  heard  even  afar  off— The  events  of  the 
day,  viewed  in  connection  with  the  now  repaired  and 
beautified  state  of  the  city,  raised  tlie  popular  feeling  to 
the  highest  pitch  of  enthusiasm,  and  the  fame  of  their  re- 
joicings was  spread  far  and  near.  44.  portions  of  the 
la^w — i.  e.,  prescribed  by  the  law.  for  Judah  rejoiced  for 
tlie  priests  and  .  .  .  Levites  that  ■vralted — The  cause  of 
this  general  satisfaction  was  either  the  full  restoration 
of  the  temple  service,  and  the  reorganized  provision  for 
tlie  permanent  support  of  the  ministry,  or  it  ■was  the 
pious  character  and  eminent  gifts  of  the  guardians  of  re- 
ligion. 45.  the  singers  and  the  porters  kept  ,  ,  lh« 
■ward  of  the  purification — i.  e.,  took  care  that  no  unclean 
person  was  allowed  to  enter  within  the  precincts  of  tlie 
sacred  building.  This  was  the  official  duty  of  the  porters 
(2  Clironicles  23. 19),  with  whom,  owing  to  the  pressure  of 
circumstances,  it  was  deemed  expedient  that  the  singers 
should  be  associated  as  assistants.  4T.  all  Israel  .  .  . 
sanctified  lioly  things  unto  the  liCvltes,  Ac. — The  peo- 
ple, selecting  the  tithes  and  first-fruits,  devoted  them  to 
the  use  of  the  Levites,  to  whom  they  belonged  by  appoint- 
ment of  the  law.  The  Levites  acted  in  the  same  way  with 
the  tithes  due  from  them  to  the  priests.  Thus  all  classes 
of  the  people  displayed  a  conscientious  fidelity  in  paying 
the  dues  to  the  temple  and  the  servants  of  God  who  were 
appointed  to  minister  in  it. 

CHAPTER    XIII. 

Ver.  1-9.  Upon  the  Reading  of  the  Law  Separa- 
tion IS  made  from  the  Mixed  Multitude.  1.  On 
that  day— This  was  not  immediately  consequent  on  the 
dedication  of  the  city  wall  and  gates,  but  after  Neho- 
miali's  return  from  the  Persian  court  to  Jerusalem,  his 
absence  having  extended  over  a  considerable  period. 
The  transaction  here  described  probably  took  place  on 
one  of  the  periodical  occasions  for  the  public  readings  of 
the  law,  Avhen  the  people's  attention  was  particularly 
directed  to  some  violations  of  it  which  called  for  Immo- 
diate  correction.  There  is  another  Instance  afforded.  In 
addition  to  those  which  have  already  fallen  under  our 
notice,  of  the  great  advantages  resulting  from  the  public 
and  periodical  reading  of  the  Divine  law.  It  was  an  cstalw 
lished  provision  for  the  religious  instruction  of  the  people, 
for  diffusing  a  knowledge  and  a  reverence  for  the  sacred 
volume,  as  well  as  for  removing  those  errors  and  corrup- 
tions which  might,  In  the  course  of  time,  have  crept  In. 
the  Ammonite  and  the  Moablte  should  not  come  into 
the  congregation  of  God  for  ever— t.  e.,  not  be  incorpo- 
rated into  the  Israelltish  kingdom,  nor  united  in  marrlag* 
relations  with  that  people  (Deuteronomy  23. 3, 4).  This  ap- 

301 


Ahasuerus  makes  Royal  Feasts 


ESTHER  I. 


to  his  Princes  and  Servants. 


peal  to  the  authority  of  the  Divine  law  led  to  a  dissolution 
ofall  heathen  alliances  (ch.  9. 2;  Ezra  10. 3).    4.  before  this 

—The  practice  of  these  mixed  marriages,  in  open  neglect 
or  violation  of  the  law,  had  become  so  common,  tliat  even 
the  pontifical  house,  whicli  ought  to  have  set  a  better  ex- 
ample, was  polluted  by  such  an  Impure  mixture.  Ellas- 
hibtUe  priest  .  .  .  wag  aUled  unto  Tobiah— This  person 
was  the  high  priest  (v.  28;  also  ch.  3. 1),  who,  by  virtue  of 
his  dignified  ofllce,  had  the  superintendence  and  control 
of  the  apartments  attached  to  tlie  temple.  The  laxity 
of  his  principles,  as  well  as  of  his  practice,  is  sufllciently 
apparent  from  his  contracting  a  family  connection  with 
so  notorious  an  enemy  of  Israel  as  Tobiah.  But  his  obse- 
quious attentions  had  carried  him  much  farther,  for  to 
nccoraraodate  so  important  a  person  as  Tobiah  on  his 
occasional  visits  to  Jerusalem,  Eliashib  had  provided 
him  a  splendid  apartment  in  the  temple.  The  introduc- 
tion of  so  gross  an  impropriety  can  be  accounted  for  in  no 
other  way  than  by  supposing  that  in  the  absence  of  the 
priests,  and  the  cessation  of  the  services,  the  temple  was 
regarded  as  a  common  public  building,  which  might,  in 
the  circumstances,  be  appropriated  as  a  palatial  resi- 
dence. 6.  But  111  all  tliis  time  -^vas  not  I  at  Jerusalem 
—Eliashib— concluding  that,  as  Nehemiah  had  departed 
from  Jerusalem,  and,  on  the  expiry  of  his  allotted  term 
of  absence,  had  resigned  his  government,  he  had  gone 
not  to  return— began  to  use  great  liberties,  and,  there 
being  none  left  whose  authority  or  frown  he  dreaded, 
allowed  himself  to  do  things  most  unworthy  of  his  sacred 
oflice,  and  which,  though  in  unison  with  his  own  irrelig- 
ious cliaracter,  he  would  not  have  dared  to  attempt 
during  the  residence  of  the  pious  governor.  Nehemiah 
resided  twelve  years  as  governor  of  Jerusalem,  and  hav- 
ing succeeded  in  repairing  and  refortifying  the  city,' he  at 
the  end  of  that  period  returned  to  his  duties  in  Shushan, 
How  long  he  remained  there  is  not  expressly  said,  but 
"after  certain  days,"  which  is  a  Scripture  phraseology  for 
a  year  or  a  number  of  years,  he  obtained  leave  to  resume 
the  government  of  Jerusalem,  and,  to  his  deep  mortifica- 
tion and  regret,  found  matters  in  the  neglected  and  dis- 
oi-(Ierly  state  here  described.  Such  gross  irregularities  as 
were  practised,  such  extraordinary  corruptions  as  had 
crept  in,  evidently  imply  the  lapse  of  a  considerable 
time.  Besides,  they  exhibit  the  character  of  Eliasliib,  the 
high  priest,  in  a  most  unfavourable  light;  for  wliile  he 
ought,  by  his  office,  to  have  preserved  the  inviolable 
sanctity  of  the  temple  and  its  furniture,  his  infiuence  had 
been  directly  exercised  for  evil;  especially  he  had  given 
permission  and  countenance  to  a  most  indecent  outrage — 
tlie  appropriation  of  the  best  apartments  in  the  sacred 
building  to  a  heathen  governor,  one  of  the  worst  and 
most  determined  enemies  of  the  people  and  tlie  worship 
of  God.  The  very  first  reform  Nehemiah  on  his  second 
visit  resolved  upon,  was  the  stopping  of  this  gross  profa- 
nation, and  the  chamber  which  had  been  polluted  by  the 
residence  of  the  idolatrous  Ammonite  was,  after  under- 
going the  process  of  ritual  purification  (Numbers  15.  9), 
restored  to  its  proper  use— a  store-house  for  the  sacred 
vessels. 
10-14.     Nehemiah  Reforms  the  Officers  in  the 


HotrSE  OF  God.  10.  And  I  perceived  tliat  tlie  portions 
of  the  Lievltes  bad  not  been  given  tbem — The  people,  ' 

disgusted  with  the  malversations  of  Eliashib,  or  the  lax 
and  irregular  performance  of  the  sacred  rites,  withheld 
the  tithes,  so  that  the  ministers  of  religion  were  com- 
pelled for  their  livelihood  to  withdraw  to  their  patrimo- 
nial possessions  in  the  country;  the  temple  services  had 
ceased;  all  religious  duties  fallen  into  neglect;  and  the 
money  put  into  the  sacred  treasury  squandered  in  the 
entertainment  of  an  Ammonite  heathen,  an  open  and 
contemptuous  enemy  of  God  and  his  people.  The  return 
of  the  governor  put  an  end  to  these  disgraceful  and  pro- 
fane proceedings.  He  administered  a  sharp  rebuke  to 
those  priests  to  whom  the  management  of  the  temple 
and  its  services  was  committed,  for  the  total  neglect  of 
their  duties,  and  the  violation  of  the  solemn  promises 
which  they  had  made  to  him  at  his  departure.  He  up- 
braided them  witli  tlie  serious  charge  of  having  not  only 
withheld  from  men  their  dues,  but  of  having  robbed  God, 
by  neglecting  the  care  of  his  house  and  service.  And 
thus  having  roused  them  to  a  sense  of  duty,  and  incited 
them  to  testify  their  godly  sorrow  for  their  criminal 
negligence  by  renewed  devotedness  to  their  sacred  work, 
Nehemiah  restored  the  temple  services,  by  recalling  the 
dispersed  Levites  to  tlie  regular  discharge  of  their  duties, 
while  the  people  at  large,  perceiving  that  their  contribu- 
tions would  be  no  longer  perverted  to  improper  uses, 
willingly  brought  in  their  tithes  as  formerly.  Men  of  in- 
tegrity and  good  report  were  appointed  to  act  as  trustees 
of  the  sacred  treasures,  and  thus  order,  regularity  and 
active  service  were  re-established  in  the  temple. 

15-31.  The  Violation  of  the  Sabbath.  15.  In  tliose 
days  8BLW  1  in  Judali  some  treading  vrine-presses  on 
tbe  Sabbatb — The  cessation  of  the  temple  services  was 
necessarily  followed  by  a  public  profanation  of  the  Sab- 
bath, and  this  had  gone  so  far  that  labour  was  carried  on 
in  the  fields,  and  fish  brought  to  the  markets  on  the  sacred 
day.  Nehemiah  took  the  decisive  step  of  ordering  the  city 
gates  to  be  shut,  and  not  to  be  opened,  till  the  Sabbath 
was  past;  and  in  order  to  ensure  the  faithful  execution 
of  this  order,  he  stationed  some  of  his  own  servants  as 
guards,  to  prevent  the  introduction  of  any  commodities 
on  that  day.  On  the  merchants  and  various  dealers  find- 
ing admission  denied  them,  they  set  up  booths  outside 
the  walls,  in  hopes  of  still  driving  a  ti-affic  with  the 
peasantry,  but  the  governor  threatened,  if  they  continued, 
to  adopt  violent  measures  for  their  removal.  For  this 
purpose  a  body  of  Levites  were  stationed  as  sentinels  at 
the  gate,  with  discretionary  powers  to  protect  tlie  saucti- 
fication  of  the  Sabbath.  24.  could  not  speaU  in  tJie 
Jews'  language,  but  according  to  tlie  language  of 
each  people  —  A  mongrel  dialect  imbibed  from  their 
mothers,  together  with  foreign  principles  and  habits.  25. 
cursed  them— i.  e.,  pronounced  on  them  an  anathema 
which  entailed  excommunication,  smote  .  .  .  and 
plucked  off  their  liair— To  cut  off  the  hair  of  ofl'enders 
seems  to  be  a  punishment  rather  disgraceful  than  severe; 
yet  it  is  supposed  that  pain  was  added  to  disgrace,  and 
that  they  tore  ofT  the  hair  with  violence,  as  if  they  were 
plucking  a  bird  alive. 


THE 


BOOK    OF   ESTHER. 


CHAPTER  I. 
Ver.  1-22.  Ahasuertts  makes  Royal  Feasts.  1.  Aha- 
■..^erus- It  is  now  generally  agreed  amongst  learned 
ni^n  that  the  Ahasuerus  mentioned  in  this  episode  is  the 
Xerxes  who  figures  in  Grecian  history.  3.  made  a  feast 
unto  all  his  princes  and  his  servants — Banquets  on  so 
grand  a  scale,  and  extending  over  so  great  a  period,  have 
302 


not  been  unfrequently  provided  by  the  luxurious  mon- 
archs  of  Eastern  countries,  both  in  ancient  and  modern 
times.  The  early  portion  of  this  festive  season,  liowever, 
seems  to  have  been  dedicated  to  amusement,  particularly 
an  exhibition  of  the  magnificence  and  treasures  of  the 
court,  and  it  was  closed  by  a  special  feast  of  seven  days'  con- 
tinuance, given  within  the  gardens  of  the  royal  palace.  The 
ancient  palace  of  Susa  has  been  recently  disinterred  from 


Vashti  Refuses  to  attend  the  Feasts^ 


ESTHER  II. 


Esther  Chosen  to  be  Queen. 


aa  Incumbent  mass  of  earth  and  ruins,  and  in  that  palace, 
whicla  is,  beyond  all  doubt,  the  actual  edifice  i-eferred  to 
in  this  passage,  there  is  a  great  hall  of  marble  pillars. 
"The  position  of  thegreatcolonnade  corresponds  with  the 
account  here  given.  It  stands  on  an  elevation  in  the  cen- 
tre of  the  mound,  the  remainder  of  which  we  may  well 
imagine  to  have  been  occupied,  after  the  Persian  fashion, 
with  a  garden  and  fountains.  Thus  the  colonnade  would 
represent  the  ' court  of  the  garden  of  the  king's  palace' 
with  its  '  pillars  of  marble.'  I  am  even  inclined  to  believe 
the  expression,  'Shushan  the  palace,'  applies  especially 
to  this  portion  of  the  existing  ruins,  in  contradistinction 
to  the  citadel  and  the  city  of  Shushan."  [Loftus'  Ciial- 
DMA  AND  SUSIANA.]  6.  Wliere  -^vere  -wliitc,  green,  and 
blue  Hangings,  &c. — The  fashion,  in  the  houses  of  the 
great,  on  festive  occasions,  was  to  decorate  (lie  chambers 
from  the  middle  of  the  wall  downward  with  damask  or 
velvet  hangings  of  variegated  colours  suspended  on  hooks, 
or  taken  down  at  pleasure.  tHe  beds  -were  of  gold  and 
silver — i.  e.,  the  couches  on  which,  according  to  Oriental 
fashion,  the  guests  reclined,  and  which  were  either  formed 
entirely  of  gold  and  silver,  or  inlaid  with  ornaments  of 
those  costly  metals,  stood  on  aii  elevated  floor  of  parti- 
coloured marble.  7.  tliey  gave  tlieni  drink  in  vessels 
of  gold— There  is  reason  to  believe  from  this  account,  as 
well  as  from  ch.  5.  G ;  7. 2,  7,  8,  where  the  drinking  of  wine 
occupies  by  far  the  most  prominent  place  in  the  descrip- 
tion, that  this  was  a  banquet  rather  than  a  feast.  9.  Also 
VasUti  tlie  qneen  made  a  feast  foi*  tlic  'women — The 
celebratiiDn  was  double ;  for,  as  according  to  tlie  Oriental 
fashion,  the  sexes  do  not  intermingle  in  society,  the  court 
ladies  were  entertained  in  a  separate  apartment  by  the 
queen.  10-lSJ.  On  tlie  seventb  day,  ^vlien  tlie  Ixeart  of 
tbe  Icing  >vas  merry  -witli  -wine — As  the  feast-days  ad- 
vanced, the  drinking  was  niore  freely  indulged  in,  so  that 
the  close  was  usually  marked  by  great  excesses  of  revelry. 
he  commanded  .  .  .the  seven  chamberlains — these 
were  the  eunuchs  who  had  charge  of  the  royal  harem. 
The  refusal  of  Vashti  to  obey  an  order  which  required  her 
to  niake  an  indecent  exposure  of  herself  before  a  com- 
pany of  drunken  revellers,  was  becoming  both  the  mod- 
esty of  her  sex  and  her  rank  as  queen  ;  for,  according  to 
Persian  customs,  the  queen,  even  more  than  the  wives  of 
other  men,  was  secluded  from  the  public  gaze;  and  had 
not  the  king's  blood  been  heated  with  wine,  or  his  reason 
overpowered  by  force  of  oflTended  pride,  he  would  have 
perceived  that  his  own  honour,  as  well  as  hers,  was  con- 
sulted by  her  dignified  conduct.  13.  Then  the  king  said 
to  the  vrise  men — These  were  probably  the  magi,  without 
■whose  advice  as  to  the  proper  time  of  doing  a  thing  the 
Persian  kings  never  did  take  any  step  whatever ;  and  the 
persons  named  in  the  following  verso  were  the  "seven 
counsellors"  (cf.  Ezra  7. 14)  who  formed  the  state  ministry. 
The  combined  wisdom  of  all,  it  seems,  was  enlisted  to 
consult  with  the  king  what  course  should  be  taken  after 
so  unprecedented  an  occurrence  as  Vashti's  disobedience 
of  the  royal  summons.  It  is  scarcely  possible  for  us  to 
imagine  the  astonishment  produced  by  such  a  refusal  in 
a  country  and  a  court  where  the  will  of  the  sovereign  was 
absolute.  The  assembled  grandees  were  petrified  with 
horror  at  the  daring  afl'ront;  alarnr  for  the  consequences 
that  might  ensue  to  each  of  them  in  his  own  household 
next  seized  on  their  minds,  and  the  sounds  of  bacchana- 
lian revelry  were  hushed  into  deep  and  anxious  consulta- 
tion what  punishment  to  inflict  on  the  refractory  queen. 
But  a  purpose  was  to  be  served  by  the  flattery  of  the  king 
and  the  enslavement  of  all  women.  The  counsellors  were 
too  intoxicated  or  obsequious  to  oppose  the  courtlyadvice 
of  Memuccan.  It  was  unanimously  resolved,  with  a  wise 
regard  to  the  public  Interests  of  the  nation,  that  the  pun- 
ishment of  Vashti  could  be  nothing  short  of  degradation 
from  her  royal  dignity.  The  doom  was  accordingly  pro- 
nounced and  made  known  in  all  parts  of  the  empire. 

CHAPTER    II. 
Ver.  1-20.   Esther  Chosen  to  be  Queen.   1.  After  these 
thluga,  '«vhen  the  'trrath  of  King  Ahasuenis  -watt  ap- 


peased— On  recovering  from  the  violent  excitement  of  his 
revelry  and  rage,  the  king  was  pierced  with  poignant  re- 
gret for  the  unmerited  treatment  he  had  given  to  liis  beau- 
tiful and  dignified  queen.  But,  according  to  the  law, 
which  made  tlie  word  of  a  Persian  king  irrevocable,  she 
could  not  be  restored.  His  counsellors,  for  their  own  sake, 
were  solicitous  to  remove  his  disquietude,  and  hastened 
to  recommend  the  adoption  of  all  suitable  means  for  grati- 
fying their  royal  master  with  another  consort  of  equal  or 
superior  attractions  to  those  of  his  divorced  queen.  In 
the  despotic  countries  of  the  East  the  custom  obtains  that 
when  an  order  is  sent  to  a  family  for  a  young  damsel  to 
repair  to  the  royal  palace,  tiie  parents,  however  unwilling, 
dare  not  refuse  the  honour  for  their  daugliter;  and  al- 
though they  know  that  when  she  is  once  in  the  royal 
harem,  they  will  never  see  her  again,  they  are  obliged  to 
yield  a  silent  and  passive  compliance.  On  the  occasion 
referred  to,  a  general  search  was  commanded  to  be  made 
for  the  greatest  beauties  througliout  the  empire,  in  the 
hope  that,  from  their  ranks,  the  disconsolate  monarch 
miglit  select  one  for  the  honour  of  succeeding  to  tlie  royal 
honours  of  Vashti.  The  damsels,  on  arrival  at  the  palace, 
were  placed  under  the  custody  of  "  Hege,  the  king's  cham- 
berlain, keeper  of  the  women,"  i.  c,  the  chief  eunuch,  usu- 
ally a  repulsive  old  man,  on  whom  the  court  ladies  are 
very  dependent,  and  wliose  favour  they  are  always  desi- 
rous to  secure.  5.  lVo%v  in  Shushan  the  palace  there 
■»vas  a  certain  Jov— Mordecai  held  some  otRce  about  the 
court.  But  his  "  sitting  at  tlie  king's  gate"  {v.  21)  does  not 
necessarily  imply  that  he  was  in  the  humble  condition  of 
a  porter;  for,  according  to  an  institute  of  Cyrus,  all  state 
officers  were  required  to  wait  in  the  outer  courts  till  they 
were  summoned  into  the  presence-chamber.  He  might, 
therefore,  have  been  a  person  of  some  official  dignity. 
This  man  liad  an  orphan  niece,  born  during  the  exile, 
under  his  care,  wlio  being  distinguished  by  great  personal 
beauty,  was  one  of  tlie  young  damsels  taken  into  the 
royal  harem  on  tliis  occasion,  and  had  had  the  good  for- 
tune at  once  to  gain  tlie  good-will  of  the  chief  eunuch. 
Her  sweet  and  amiable  appearance  made  her  a  favourite 
with  all  who  looked  upon  her  {v.  15,  last  clause).  Her  H«  - 
brew  name  (v.  7)  was  Iladassah,  t.  e.,  myrtle,  which,  on  her 
introduction  into  the  royal  hareni,  was  changed  for  Es- 
ther, i.  e.,  the  star  Venus,  indicating  beauty  and  good  for- 
tune. [Gesenius.]  11.  Mordecai  walked  every  day 
before  the  court  of  the  ^vomen's  house — Tlie  harem  is 
an  inviolable  sanctuary,  and  what  is  transacted  within 
its  walls  is  as  much  a  secret  to  tliose  without  as  if  they 
were  thousands  of  miles  away.  But  hints  were  given  him 
through  the  eunuchs.  13.  Now  %vlicn  every  maid's  turn 
-was  come  to  go  in  to  King  Aliasueiiis— A  whole  year 
was  spent  in  preparation  for  the  intended  honour.  Con- 
sidering that  this  took  place  in  a  palace,  the  long  period 
prescribed,  together  with  the  profusion  of  costly  and  fra- 
grant cosmetics  employed,  was  probably  required  by  state 
etiquette.  17.  the  king  loved  Esther  above  all  tlie  wo- 
men—Tlie  choice  fell  on  Esther,  who  found  favour  in  the 
eyesof  Ahasucrus,and  elevated  her  to  thedignily  of  chief 
wife,  or  queen.  The  other  competitors  had  ajjartnients 
assigned  tliem  in  the  royal  harem,  and  were  retained  in 
the  rank  of  secondary  wives,  of  whom  Oriental  princes 
have  a  great  number,  he  set  the  royal  crown  upon  her 
head— This  consisted  only  of  a  purple  ribbon,  streaked 
witli  white,  bound  round  the  forehead.  The  nuptials 
were  celebrated  by  a  magnificent  entertainment,  and,  in 
honour  of  the  auspicious  occasion,  "  he  made  a  release  to 
the  provinces,  and  gave  gifts,  according  to  the  state  of  the 
king."  Tlie  dotation  of  Persian  queens  consisted  in  con- 
signing to  them  the  revenue  of  certain  cities,  in  various 
parts  of  the  kingdom,  lor  defraying  their  personal  and 
domestic  expenditure.  Some  of  these  imposts  the  king 
remitted  or  lessened  at  this  time. 

21-23.  Mordecai,  Discoveuino  a  Trkason,  is  Re- 
corded in  the  CiiuoNicLEa.  HL.  In  tliose  day>i  .  .  .  two 
of  the  king's  chamberlains  .  .  .  Merc  wi-otli  and 
Bonglit  to  lay  liand  on  the  king,  ike. — Tliis  secret  con- 
spiracy against  tlie  king's  life  probahly  arose  out  of 
revenge  for  the  divorce  of  Vaslili,  in  whose  inii-rest,  and 


Haman  seeks  Revenge  on  the  Jews. 


ESTHER  III,  IV. 


Mordecai  and  the  Jews  Mourn. 


at  whose  instigation,  these  eunuchs  may  have  acted. 
Through  the  vigilance  of  Mordecai,  whose  fidelity,  how- 
ever, passed  unnoticed,  the  design  was  frustrated,  while 
the  conspirators  were  condemned  to  be  executed ;  and  as 
tlie  matter  was  recorded  in  the  court  annals,  it  became 
tlie  occasion  afterwards  of  Mordecai's  preferment  to  the 
piac»j  of  power  and  influence  for  whieli,  in  furtherance 
of  tl>e  national  interests  of  the  Jews,  Divine  providence 
intended  him.* 

CHAPTER  III. 
Ver.  1-15.  Haman,  Advanced  by  thk  King,  and  De- 
spised BY  Mordecai,  seeks  Revenge  on  all  the  Jews. 
1.  After  tJiese  tlnings  did  Aliasuerus  promote  Hainan 
.  .  .  aud  set  Ills  seat  above  all  tlie  princes — i.  e.,  raised 
him  to  the  rank  of  vizier,  or  prime  confidential  minister, 
whose  pre-eminence  in  office  and  power  appeared  in  the 
elevated  state  chair  appropriated  to  that  supreme  func- 
tionary. Such  a  distinction  in  seats  was  counted  of  vast 
importance  in  tlie  formal  court  of  Persia.  3.  all  tlie 
king's  servants,  tliat  ■were  in  tlie  king's  gate,  bowed, 
and  reverenced  Hainan — Large  mansions  in  the  East 
ai-e  entered  by  a  spacious  vestibule,  or  gateway,  along  the 
sides  of  wliich  visitors  sit,  and  are  received  by  tlie  master 
of  the  house;  for  none,  except  the  nearest  relatives  or 
special  friends,  are  admitted  farther.  There  the  officers 
of  the  ancient  king  of  Persia  waited  till  they  were  called, 
and  did  obeisance  to  the  all-powerful  minister  of  the  day. 
1)ut  Mordecai  bowed  not,  nor  did  Iiim  reverence — The 
obsequious  homage  of  prostration,  not  entirely  foreign  to 
the  manners  of  the  East,  had  not  been  claimed  by  former 
viziers;  but  this  minion  required  that  all  subordinate 
officers  ot  the  court  should  bow  before  him  with  their 
faces  to  the  earth.  But  to  Mordecai  it  seemed  that  such 
an  attitude  of  profound  reverence  was  due  only  to  God. 
Haman  being  an  Amalekite,  one  of  a  doomed  and  ac- 
cursed race,  was,  doubtless,  another  element  in  the 
refusal;  and  on  learning  that  the  recusant  was  a  Jew, 
whose  nonconformity  was  grounded  on  religious  scruples, 
tlie  magnitude  of  the  afiVont  appeared  so  much  the 
greater,  as  the  example  of  Mordecai  Avould  be  imitated  by 
all  his  compatriots.  Had  the  homage  been  a  simple  token 
of  civil  respect,  Mordecai  would  not  have  refused  it;  but 
the  Persian  kings  demanded  a  sort  of  adoration,  whicli, 
it  is  well  known,  even  the  Greeks  reckoned  it  degradation 
to  express,  and  as  Xerxes,  in  the  height  of  his  favour- 
itism, had  commanded  the  same  honours  to  be  given  to 
the  minister  as  to  himself,  this  was  the  ground  of  Mor- 
decai's refusal.  7.  In  tlie  first  moiitli .  .  .  tlicy  cast  Pnr, 
tliat  is,  tlie  lot— In  resorting  to  this  method  of  ascertain- 
ing the  most  auspicious  day  for  putting  his  atrocious 
scheme  into  execution,  Haman  acted  as  the  kings  and 
nobles  of  Persia  have  always  done,  never  engaging  in 
any  enterprise  without  consulting  the  astrologers,  and 
being  satisfied  as  to  tlie  lucky  hour.  Vowing  revenge, 
but  scorning  to  lay  hands  on  a  single  victim,  he  meditated 
the  extirpation  of  the  whole  Jewish  race,  who,  he  knew, 
were  sworn  enemies  of  his  countrymen,  and  by  artfully 
representing  them  as  a  people  who  were  aliens  in  man- 
ners and  habits,  and  enemies  to  the  rest  of  his  subjects, 
procured  the  king's  sanction  of  the  intended  massacre. 
One  motive  which  he  used  in  urging  his  point  was  ad- 
dressed to  the  king's  cupidity.  Fearing  lest  his  master' 
might  ol^ject  that  the  extermination  of  a  numerous  body 
of  his  subjects  would  seriously  depress  the  public  revenue, 
Haman  promised  to  make  up  the  loss.  9. 1  will  pay  ten 
tliousand  talents  of  silver  .  .  .  into  tlic  king's  treas- 
uries—This sum,  reckoning  by  the  Babylonish  talent, 
will  be  about  £2,119,000;  but  estimated  according  to  the 
Jewish  talent,  it  will  considerably  exceed  £3,000,000,  an 
immense  contribution  to  be  made  out  of  a  private  for- 
tune. But  classic  history  makes  mention  of  several  per- 
sons whose  resources  seem  almost  incredible.  10.  tlie 
king  took  Ills  ring  from  Ills  hand,  and  gave  It  unto 
Haman— There  was  a  seal  or  signet  in  the  ring.  The 
bestowment  of  the  ring,  with  the  king's  name  and  that 
of  his  kingdom  engraven  on  it,  was  given  with  much 
ceremony,  and  It  was  equivalent  to  putting  the  sign 
304 


manual  to  a  royal  edict.  13-15.  Then  -were  the  king's 
scribes  called  .  .  .  and  there  vras  written— The  govern- 
ment secretaries  were  employed  in  making  out  the  proc- 
lamation authorizing  a  universal  massacre  of  the  Jews  on 
one  day.  It  was  translated  into  the  dialects  of  all  the 
people  throughout  the  vast  empire,  and  swift  messengers 
sent  to  carry  it  into  all  the  provinces,  and,  on  the  day 
appointed,  all  Jews  were  to  be  put  to  death,  and  their 
property  confiscated;  doubtless,  the  means  by  which 
Haman  hoped  to  pay  his  stipulated  tribute  into  the  ex- 
chequer. To  us  it  appears  unaccountable  how  any  sane 
monarch  could  have  given  his  consent  to  the  extirpation 
of  a  numerous  class  of  his  subjects.  But  such  acts  of 
frenzied  barbarity  have,  alas  1  been  not  rarely  authorized 
by  careless  and  voluptuous  despots,  who  have  allowed 
their  ears  to  be  engrossed  and  their  policy  directed  by 
haughty  and  selfish  minions,  who  had  their  own  passions 
to  gratify,  their  own  ends  to  serve,  the  king  and  Hainan 
sat  down  to  drink ;  but  the  city  Sliushan  -was  per- 
plexed—The completeness  of  the  word-painting  in  this 
verse  is  exquisite.  The  historian,  by  a  simple  stroke,  has 
drawn  a  graphic  picture  of  an  Oriental  despot,  wallowing 
with  his  favourite  in  sensual  enjoyments,  while  his 
tyrannical  cruelties  were  rending  the  hearts  and  homes 
of  thousands  of  his  subjects. 

CHAPTER    IV. 

"Ver.  1-14.  Mordecai  and  the  Jews  Mourn.  1.  When 
Mordecai  perceived  all  tliat  was  done — Relying  on  the 
irrevocable  nature  of  a  Persian  monarch's  decree  (Daniel 
6. 15),  Haman  made  it  known  as  soon  as  the  royal  sanction 
had  been  obtained,  and  Mordecai  was,  doubtless,  amongst 
the  first  to  hear  of  it.  On  his  own  account,  as  Well  as  on 
that  of  his  countrymen,  this  astounding  decree  must  have 
been  indescribably  distressing.  The  acts  described  in  this 
passage  are,  according  to  the  Oriental  fashion,  expressive 
of  the  most  poignant  sorrow;  and  his  approach  to  the 
gate  of  the  palace,  under  the  impulse  of  irrepressible 
emotions,  was  to  make  an  earnest  though  vain  appeal  to 
the  royal  mercy.  Access,  however,  to  the  king's  presence 
was,  to  a  person  in  his  disfigured  state,  impossible;  "for 
none  might  enter  into  the  king's  gate  clothed  with  sack- 
cloth." But  he  found  means  of  conveying  intelligence  of 
the  horrid  plot  to  Queen  Esther.  ■*.  Then  was  the  queen 
.  .  .  grieved ;  and  .  .  .  sent  raiment  to  .  .  .  Mordecai— 
Her  object  in  doing  so  was  either  to  qualify  him  for  ro 
suming  his  former  office,  or  else,  perhaps,  of  fitting  him 
to  come  near  enough  the  palace  to  inform  her  of  the  caus« 
of  such  sudden  and  extreme  distress.  5.  Tlien  called 
Esther  for  Hatach,  one  of  the  king's  cliamberlain»^ 
-whom  he  liad  appointed  to  attend  upon  her — Com- 
munication with  the  women  in  the  harem  is  hardly  evei 
to  be  obtained,  and  only  through  the  medium  of  tht 
keepers.  The  chief  eunuch  receives  the  message  from 
the  lips  of  tlie  queen,  conveys  it  to  some  inferior  officer 
of  the  seraglio,  and,  when  the  commission  is  executed, 
the  subaltern  communicates  It  to  the  superintendent, 
by  whom  it  is  delivered  to  the  queen.  This  chief  eunuch, 
usually  an  old  man  who  has  recommended  himself  by 
a  long  course  of  faithful  service,  is  always  appointed 
by  the  king;  but  it  is  his  interest,  as  well  as  his  duty,  to 
ingratiate  himself  with  the  queen  also;  and, accordingly, 
we  find  Hatach  rendering  himself  very  serviceable  in 
carrying  on  those  private  communications  with  Mordecai. 
who  was  thereby  enabled  to  enlist  her  powerful  influence. 
8.  charge  Iier  that  slie  should  go  In  unto  the  king- 
Tills  language  is  exceedingly  strong,  and,  as  it  can 
scarcely  be  supposed  that  Mordecai  was  still  using  au- 
tliority  over  Esther  as  his  adopted  daughter,  he  must  be 
considered  as  imploring  rather  than  commanding  her,  in 
the  name  of  her  brethren,  and  in  the  name  of  her  God,  to 
make  a  direct  appeal  to  the  feelings  of  her  royal  husband. 
11.  whosoever,  whether  man  or  -woman,  shall  come 
unto  the  king  into  the  inner  court,  who  is  not  called 
—The  Persian  kings  surrounded  themselves  with  an 
almost* impassable  circle  of  forms.  The  law  alluded  to 
was  first  enacted  by  Deioces,  king  of  Media,  aud  after- 


Esther's  Banquet  to  the  King  and  IJaman. 


ESTIIEE  V,  VI. 


Mordccai  Rewarded  for  Former  Service. 


w.ards,  when  the  empires  were  united,  adopted  by  the  Per- 
sians, that  all  business  should  be  transacted  and  petitions 
transmitted  to  the  king  through  his  ministers;  and 
although  the  restriction  was  not  intended,  of  course,  to 
apply  to  the  queen,  yet  from  the  strict  and  inflexible 
character  of  the  Persian  laws,  and  the  extreme  desire  to 
exalt  the  majesty  of  the  sovereign,  even  his  favourite 
wife  had  not  the  privilege  oi entree,  except  by  special  favour 
and  indulgence.  Esther  was  suffering  from  tlie  severity 
of  this  law;  and  as,  from  not  being  admitted  for  a  whole 
month  to  the  king's  presence,  she  had  reason  to  fear  that 
the  royal  affections  had  become  alienated  from  her,  she 
liad  little  hope  of  serving  her  country's  cause  in  this 
awful  emergency.  13, 14.  Tlieii  Mortltcal  comntnndetl 
to  answer  £stlier — His  answer  Avas  to  this  eflbct,  that 
Esther  need  not  indulge  the  vain  hope  she  would,  from 
her  royal  connection,  escape  the  general  doom  of  her  race 
—that  he  (Mordecai)  confldeutly  believed  God  would  in- 
terpose, and,  if  not  through  her,  by  some  other  deli\'erer, 
save  liis  people;  but  that  the  duty  evidently  de-*iolved  on 
her,  as  thei'e  was  great  reason  to  believe  that  this  was  tlie 
design  of  Providence  in  her  elevation  to  the  dignity  of 
queen,  and  therefore  tliat  she  should  go  with  a  courageous 
heart,  not  doubting  of  success.  IG.  so  -will  1  go  in  iii^to 
tlie  king,  -^vliicU  Is  not  according  to  tlie  law — Tlie  ap- 
peal of  Mordecai  was  irresistible;  and  having  appointed 
a  solemn  fast  of  three  days,  slie  expressed  her  firm  resolu- 
tion to  malte  an  appeal  to  the  king,  though  she  should 
perish  in  the  attempt.  X  .  .  .  and  my  maidens — It  is 
probable  that  she  had.  surrounded  herself  with  Jewish 
maidens,  or  women  who  were  proselytes  to  that  religion. 

CHAPTER    V. 

Ver.  1-14.    Esther  Invites  the  King  and  Haman  to 
A  Banqxtet.    1.  EstUer  put  o\x  licr  royal  apparel — It 

was  not  only  natural,  but,  on  such  occasions,  highly 
I>roper  and  expedient,  that  the  queen  should  decorate 
herself  in  a  style  becoming  her  exalted  station.  On  or- 
dinary occasions  she  might  reasonably  set  off"  her  charms 
to  as  much  advantage  as  possible;  but,  on  the  present  oc- 
casion, as  she  was  desirous  to  secure  the  favour  of  one  who 
sustained  the  twofold  character  of  her  husband  and  her 
sovereign,  public  as  well  as  private  considerations — a  re- 
gard to  her  personal  safety,  no  less  than  the  preservation 
of  her  doomed  countrymen— urged  upon  her  the  propriety 
of  using  every  legitimate  means  of  recommending  her- 
self to  the  favourable  notice  of  Ahasuerus.  the  king  sat 
npon  liis  royal  tlirone  in  tlie  royal  lionse,  over  against 
the  gate  of  tUe  Iiouse — The  palace  of  this  Persian  king 
seems  to  have  been  built,  like  many  more  of  the  same 
quality  and  description,  with  an  advanced  cloister,  over 
against  the  gate,  made  in  the  fashion  of  a  large  penthouse, 
Bupported  only  by  one  or  two  contiguous  pillars  in  the 
front,  or  else  in  the  centre.  In  such  open  structures  as 
these,  in  the  midst  of  their  guards  and  counsellors,  are 
the  bashaivs,  kadis,  and  other  groat  officers,  accustomed 
to  distribute  justice,  and  transact  the  public  aflairs  of  the 
provinces.  [Shaw's  Travels.]  In  such  a  situation  the 
Persian  king  was  seated.  The  seat  he  occupied  was  not  a 
throne,  according  to  our  ideas  of  one,  but  simply  a  chair, 
and  so  high  that  it  required  a  footstool.  It  was  made  of 
gold,  or,  at  least,  inlaid  with  that  metal,  and  covered  with 
splendid  tapestry,  and  no  one  s.ave  the  king  might  sit 
down  on  it  under  pain  of  death.  It  is  often  found  pic- 
tured on  the  Persepolltan  monuments,  and  always  of  the 
same  fashion,  a.  tlie  king  hcldoutt.->  Kstlier  the  golden 
Bceptre  that  was  in  his  hand — This  golden  sceptre  re- 
ceives an  interesting  Illustration  from  the  sculptured 
monuments  of  Persia  and  Assyria.  In  the  bas-icliefs  of 
Persepolis,  copied  by  Sir  Robert  Ker  Porter,  we  see  King 
Darius  enthroned  in  the  midst  of  his  court,  .and  walking 
abroad  in  equal  state;  in  either  case  he  carries  in  his 
right  hand  a  slender  rod  or  wand,  about  equal  In  length 
to  his  own  height,  ornamented  witli  a  small  knob  at  the 
summit.  In  tlie  Assyrian  al.abasters,  as  well  those  found 
at  Nimroud  as  those  from  Khorsabad,  "the  great  king" 
Is  furnished  with  the  same  appendage  of  royally,  a  slen- 
20 


der  rod,  but  destitute  of  any  knol;  or  ornament.  On  the 
Khorsabad  reliefs  the  rod  is  painted  red,  doubtlccs  to  repre- 
sent gold;  proving  that "  the  golden  sceptre"  was  a  simple 
wand  of  that  precious  metal,  commonly  held  in  t)io  right 
hand,  with  one  end  resting  on  the  ground,  and  that 
whether  the  king  was  sitting  or  walking.  "Tlio  gold 
sceptre"  has  received  little  alteration  or  modification 
since  ancient  times.  [Goss.]  It  was  extended  to  Esther  as 
a  token  not  only  that  her  intrusion  was  paidoncd,  but 
that  her  visit  was  welcome,  and  a  favourable  reception 
given  to  the  suit  she  had  come  to  prefer,  touched  the  top 
of  the  sceptre— This  was  the  usual  way  of  acknowledg- 
ing the  royal  condescension,  and  at  the  same  time  express- 
ing reverence  and  submission  to  the  august  majesty  of 
the  king.  3.  it  shall  be  even  given  thee  to  the  half  of 
the  kingdom— This  mode  of  speaking  originated  in  the 
Persian  custom  of  appropriating  for  the  mainteiiuiice  of 
great  men,  or  royal  favourites,  one  city  for  his  bread, 
another  for  his  wine,  a  third  for  his  clothes,  &q.,  so  that 
the  phrase  denoted  great  liberality.  4.  let  the  klaig  and 
Haman  come  this  day  unto  the  hancjuet  that  I  have 
prepared  for  lilni— There  was  great  address  in  this  pro- 
cedure of  Esther's;  for,  by  sliowing  such  high  respect  to 
the  king's  favourite,  she  would  the  better  insinuate  her- 
self into  the  royal  affections;  and  gain  a  more  suitable 
opportunity  of  making  known  her  request.  8.  let  the 
king  and  Haman  come  to  tlie  banquet  that  I  shall 
prepare— The  king  ate  alone,  and  his  guests  in  an  adjoin- 
ing hall ;  but  they  were  admitted  to  sit  with  him  at  wine. 
Haman  being  the  only  invited  guest  with  the  king  and 
queen,  it  was  natural  that  he  should  have  been  elated 
with  the  honour. 

CHAPTER    VI. 

Ver.  1-14.  Ahasuerus  Rewards  Mordecai  for  Foesieb 
Service.  1.  the  king  .  .  .  commanded  to  bring  the 
book  of  records  of  tlic  clironicles — In  Eastern  courts, 
there  are  scribes  or  ofilcers  whose  duty  it  is  to  keep  a 
journal  of  every  occurrence  worthy  of  notice.  A  book  of 
this  kind,  abounding  with  anecdotes,  is  full  of  interest, 
and  it  has  been  a  custom  witli  Eastern  kings,  in  all  ages, 
frequently  to  cause  the  annals  of  the  kingdom  to  be  read 
to  them.  It  is  resorted  to,  not  merely  as  a  pastime  to 
while  away  the  tedium  of  an  hour,  but  a  source  of  in- 
struction to  the  monarch,  by  reviewing  the  important  in- 
cidents of  his  own  life,  as  well  as  those  of  his  ancestors. 
There  M^as,  therefore,  nothing  uncommon  in  this  Persian 
monarch  calling  for  the  court  Journal.  But,  in  his  being 
unable  to  sleep  at  that  particular  juncture,  in  his  ordering 
the  book  then  to  be  read  to  him,  and  in  his  attention 
having  been  specially  directed  to  the  important  and  as 
yet  unrewarded  services  of  Mordecai,  the  immediate  in- 
terposition of  Providence  is  distinctly  visible.  4.  Xo  w  Ha- 
man -was  come  into  the  outivard court — This  was  larly 
in  tlie  morning.  It  is  the  invariable  custom  for  kings  in 
Eastern  countries  to  transact  business  before  tlie  sun  is 
hot,  often  in  tlie  open  air,  and  so  Haman  was  in  all  proba- 
bility come  ofhcially  to  attend  on  his  master.  G.  AVliat 
shall  be  done  unto  the  man  whom  the  kingdelighteth 
to  honour  I— In  bestowing  tokens  of  tlii;ir  favour,  the 
kings  of  Persia  do  not  at  once,  and  as  it  were  Ijy  their  own 
will,  determine  the  kind  of  honour  that  shall  be  awarded ; 
but  they  turn  to  the  courtier  standing  next  in  rank  to 
themselves,  and  ask  him  what  shall  be  done  to  the  indi- 
vidual who  has  rendered  the  service  specified;  and  ac- 
cording to  the  answer  received,  the  royal  .mandate  is 
issued.  8.  the  royal  apparel  .  .  .  which  the  kins;  iiacth 
to  wear— A  coat  which  has  lieen  on  the  back  of  a  king  or 
prince  is  reckoned  a  most  honourable  gift,  and  Is  given 
with  great  ceremony,  the  horse  that  the  king  riJeth 
upon— Persia  was  a  country  of  horses,  and  the  high-bred 
(harger  that  the  king  rode  upon  acquired.  In  the  eyes  of 
his  venal  subjects,  a  sort  of  sacrodness  from  that  <iM  uin- 
stancc.  and  the  croVvn  royal  which  is  set  upon  lils* 
head— Either  the  royal  turban,  or  It  may  be  a  tiara,  with 
which,  on  state  processions,  the  horse's  head  was  adorned 
0.  delivered  to  the  hand  of  one  of  the  king's  most  ztobie 

305 


Haman  Hanged  on  Ms  own  Gallows. 


ESTHER  VII,  VIIL 


The  Jews  allowed  to  Defend  Themstlvea. 


princes  .  .  .  array  tlie  man — On  grand  and  public  occa- 
sions, the  royal  steed  is  led  bj'  the  highest  subject  through 
the  principal  streets  of  the  city,  a  ceremony  which  may 
occupy  several  hours.  11.  Then  Kaman  took,  &c.— This 
Budden  reverse,  however  painful  to  Haman  as  an  indi- 
vidual, is  particularly  characteristic  of  the  Persian  man- 
ners. 14.  came  tlie  Icing's  cliainberlalns,  and  hastened 
to  bring  Haman  unto  the  hanqwet— Besides  the  invita- 
tion given  to  an  entertainment,  a  message  is  always  sent 
to  the  guests,  immediately  at  the  day  and  hour  appointed, 
to  announce  that  all  things  are  ready, 

CHAPTER   VII. 

Ver.  1-6.  Esther  Sues  for  her  own  Life  and  the 
Life  of  her  People.  4.  ^ve  arc  sold,  I  and  my  people 
to  he  destroyed— i.  c,  by  the  cruel  and  perfidious  scheme 
of  that  man,  who  oflTered  an  immense  sura  of  money  to 
purchase  our  extermination.  Esther  dwelt  on  his  con- 
templated atrocity,  in  a  variety  of  expressions,  which 
both  evinced  the  depth  of  her  own  emotions,  and  were 
intended  to  awaken  similar  feelings  in  the  king's  breast. 
But  If  we  had  heen  sold  for  hondmen  and  bond- 
women, I  liad  liield  my  toiigue— Though  a  great  ca- 
lamity to  the  Jews,  the  enslavement  of  that  people  might 
have  enriched  the  national  exchequer,  and,  at  all  events, 
the  policy,  if  found  from  experience  to  be  bad,  could  be 
altered.  But  the  destruction  of  sucli  a  body  of  people 
would  be  an  irreparable  evil,  and  all  the  talents  Haman 
might  pour  into  the  treasury  could  not  compensate  for 
the  loss  of  tlieir  services. 

7-10.  The  King  Causes  Haman  to  be  Hanged  on  his 
OWN  Gallows.  T.  he  sa>v  that  there  -was  evil  deter- 
mined against  him  by  the  Uing— When  the  king  of  Per- 
sia orders  an  offender  to  be  executed,  and  then  rises  and 
goes  into  the  women's  apartment,  it  is  a  sign  that  no 
mercy  is  to  be  hoped  for.  Even  the  sudden  rising  of  the 
king  in  anger  Avas  the  same  as  if  he  had  pronounced  sen- 
tence. 8.  Haman  was  fallen  upon  tlie  bed  -whereon 
Esther  was— We  do  not  know  the  precise  form  of  the 
couches  on  which  the  Persians  reclined  at  table.  But  it  is 
probable  tliat  they  were  not  very  different  from  those 
used  by  tlie  Greeks  and  Romans.  Haman,  perhaps,  at 
first  stood  up  to  beg  pardon  of  Esther;  but  driven  in  his 
extremity  to  resort  to  an  attitude  of  the  most  earnest  sup- 
plication, he  fell  prostrate  on  the  couch  where  the  queen 
was  recumbent.  The  king  returning  that  instant  was 
fired  at  what  seemed  an  outrage  on  female  modesty,  they 
covered  Ilaman's  face— The  import  of  this  striking  ac- 
tion is,  that  a  criminal  is  unworthy  any  longer  to  look  on 
the  face  of  tlie  king,  and  hence,  when  malefactors  are 
consigned  to  their  doom  in  Persia,  the  first  thing  is  to 
cover  the  face  with  a  veil  or  napkin.  9.  Karbonah,  one  of 
the  chamberlains,  said  before  the  king,  Behold  also  the 
galloivs— This  eunuch  had  probably  been  tlie  messenger 
sent  M'itli  the  invitation  toHamau,«.nd  on  that  occasion 
had  seen  the  gallows.  The  information  he  now  volun- 
teered, as  well  it  may  be  from  abhorrence  of  Hanian's 
cold-blooded  conspiracy  as  from  sympathy  with  his 
amiable  mistress,  involved  with  her  people  in  imminent 
peril.  10.  So  they  hanged  Hainan  on  tlie  gallows  tliat 
he  had  prepared— He  has  not  been  the  only  plotter  of 
mischief  wliose  feet  have  been  taken  in  the  net  which 
they  hid  (Psalm  9. 15).  But  never  was  condemnation  more 
just,  and  retribution  more  merited,  than  the  execution 
of  that  gigantic  criminal. 

CHAPTER    VIII. 
Ver.  1-6.    INIordecai  Advanced,    1.  On  that  day  did 
.  .  .  Aliasnerus    give  the  house    of  Haman  .  .  .  unto 

Esther— His  property  was  confiscated,  and  every  thing 
belonging  to  him,  as  some  compensation  for  the  peril  to 
which  she  had  been  exposed.  Mordecai  came  before 
the  king— i.  e.,  was  introduced  at  court  and  appointed 
one  of  the  seven  counsellors.  Esther  displ-iyed  great  pru- 
dence and  address  in  acknowledging  Murdecai's  relation 
to  her  at  the  moment  most  fitted  to  be  of  eminent  service 
to  him.  'Z.  tlie  king  took  off  liis  i-lng  .  .  .  and  gave  it 
30G 


to  Mordecai  — By  that  act  transferring  to  him  all  the 

power  and  authority  which  the  ring  symbolized,  and  pro- 
moting him  to  the  high  dignity  which  Haman  had  for- 
merly filled.  Esther  set  Mordecai  over  tlie  house  of 
Haman— As  her  steward  or  factor,  to  manage  that  large 
and  opulent  estate  which  had  been  assigned  to  her.  3. 
Esther  spake  yet  again  before  the  king,  and  fell  flo-wn 
at  liis  feet— The  king  was  then  not  reclining  at  table,  but 
sitting  on  a  divan,  most  probably  in  tlie  Persian  attitude, 
leaning  bade  against  the  cushions,  and  one  foot  under 
him.  besought  him  with  tears  to  put  away  the  mis- 
chief of  Haman — i.  e.,  to  repeal  the  sanguinary  edict 
which,  at  the  secret  instigation  of  Haman,  had  been  re- 
cently passed  (ch.  3. 12).  4.  Then  the  king  held  out  the 
golden  sceptre  to-ward  Estlier — In  token  that  her  re- 
quest was  accepted,  and  that  she  needed  no  longer  to 
maintain  tlie  humble  attitude  of  a  suppliant.  5,  6.  re- 
verse the  letters  devised  by  Haman  ...  to  destroy  tlie 
Je-vvs- The  whole  conduct  of  Estlier  in  this  matter  is 
characterized  by  great  tact,  and  the  variety  of  expres- 
sions by  which  she  describes  her  willing  submission  to 
her  royal  husband,  the  address  with  which  she  rolls  the 
whole  infamy  of  the  meditated  massacre  on  Haman,  and 
the  argument  she  draws  from  the  king's  sanction  being 
surreptitiously  obtained,  that  the  decree  should  be  im- 
mediately reversed— all  indicate  the  queen's  wisdom  and 
skill,  and  she  succeeded  in  this  point  also. 

7-11.  Ahasuerus  Grants  to  the  Jews  to  Defend 
themselves.  8.  Write  ...  in  the  king's  name,  and 
seal  it  -with  the  king's  ring — Hence  it  is  evident  that 
the  royal  ring  had  a  seal  in  it,  which,  being  affixed  to  any 
document,  authenticated  it  with  the  stamp  of  royal  au- 
thority, -which  .  .  .  may  no  man  reverse — This  is  added 
as  the  reason  why  he  could  not  comply  witli  the  queen's 
request  for  a  direct  reversal  or  recall  of  Ha  man's  letters, 
viz.,  that  the  laws  of  the  Medes  and  Persians,  once  passed, 
were  irrevocable.  10.  sent  .  .  .  by  posts  .  .  .  and  rideri* 
on  .  .  .  camels,  and  young  droanedaries — The  business 
being  very  urgent,  the  swiftest  kind  of  camel  would  bo 
employed,  and  so  the  word  in  the  original  denotes- the 
wind-camel — young  dromedaries  also  are  used  to  carry  ex- 
presses, being  remarkable  for  the  nimbleness  and  ease  of 
their  movements.  Animals  of  this  description  could  con- 
vey the  new  rescript  of  Ahasuerus  over  the  length  and 
breadth  of  the  Persian  empire  in  time  to  relieve  the  un- 
happy Jews  from  the  ban  under  which  they  lay.  11-13. 
the  king  granted  to  the  Jews  ...  to  stand  for  their 
life  ...  to  slay  .  .  .  all  .  .  .  that  -ivo^ild  assault  them — 
The  fixed  and  unalterable  character  claimed  for  Persian 
edicts  often  placed  the  king  in  a  very  awkward  dilemma; 
for,  however  bitterly  he  might  regret  things  done  in  a 
moment  of  haste  and  thoughtlessness,  it  was  beyond 
even  his  power  to  prevent  the  consequences.  This  was 
the  reason  on  account  of  which  the  king  was  laid  under 
a  necessity  not  to  reverse,  but  to  issue  a  contradictory 
edict;  according  to  which  it  was  enacted  tliat  if,  pursuant 
to  the  first  decree,  the  Jews  were  assaulted,  they  might, 
by  virtue  of  tlie  second,  defend  themselves  and  even  slay 
their  enemies.  However  strange  and  even  ridiculous 
this  mode  of  procedure  may  appear,  it  was  the  only  one 
which,  from  the  peculiarities  of  court  etiquette  in  Persia, 
could  be  adopted.  Instances  occur  in  sacred  (Daniel  6. 11), 
no  less  tlian  profane,  history.  Many  passages  of  the  Bible 
attest  the  truth  of  tliis,  particularly  the  well-known  in- 
cident of  Daniel's  being  cast  into  the  den  of  lions,  in  con- 
formity with  the  rash  decree  of  Darius,  though,  as  it  after- 
wards appearetl,  contrary  to  the  personal  desire  of  that 
monarch.  Tliat  the  law  of  Persia  has  undergone  no 
change  in  this  respect,  and  the  power  of  the  monarch 
not  less  immutable,  appear  from  many  anecdotes  re- 
lated in  the  books  of  modern  travellers  through  that 
country. 

1.5-17.  MoRDECAi's  Honours,  and  the  Jews'  Joy.  13. 
Mordecai  ^vent  out  ...  in  royal  apparel— He  was  in- 
vested with  the  khelaat  of  official  honour.  A  dress  of 
blue  and  white  was  held  in  great  estimation  among  the 
Persians;  so  that  Mordecai,  whom  the  king  deliglited  to 
honour,  was  in  fact  arrayed  in  the  royal  dress  and  insig- 


The  Jens  Slay  their  Enemies. 


ESTHEK  IX,  X. 


The  L)stitutio7i  of  the  Feast  of  Fi  nm. 


ma.  The  variety  and  the  kind  of  insignia  worn  by  a 
favourite  at  once  makes  known  to  the  people  the  particu- 
lar dignity  to  which  he  has  been  raised. 

CHAPTER    IX. 

Ver.  1-19.  The  Jews  Slay  their  Enemies  with  the 
Ten  Sons  of  Haman.  1.  1»  tlie  t^elftu  month, ...  on 
tUe  thlrtcentli  day  of  tlie  snnte — Tills  was  the  day 
which  Haraan's  superstitious  advisers  had  led  him  to 
select  as  the  most  fortunate  for  tlie  execution  of  his  ex- 
terminating scheme  against  the  Jews.  3.  Tlie  Jcivs 
gatliered  tliemselves  .  .  .  no  man  could  -wltlistand 
tliein — The  tables  were  now  turned  in  their  favour;  and 
though  their  enemies  niade  their  long  meditated  attack, 
they  were  not  only  at  liberty  to  act  on  the  defensive,  but 
through  the  powerful  influence  enlisted  on  their  side  at 
court,  together  with  the  blessing  of  God,  they  were  every- 
where victorious.  t!ie  fear  of  tliciti  fell  npon  all  people 
— ^This  impression  arose  not  alone  from  the  consciousness 
of  the  all-powerfUl  vizier  being  their  countrynian,  but 
from  the  hand  of  God  appearing  so  visibly  interposed  to 
efTect  their  strange  and  unexpected  deliverance.  5-lG. 
Thus  tine  Jeivs  smote  all  their  enemies — The  efTect  of 
the  two  antagonistic  decrees  was,  in  the  mean  time,  to 
raise  a  fierce  and  bloody  war  between  t)ie  Jews  and  their 
enemies  throughout  the  Persian  empire;  but  through 
the  dread  of  Esther  and  Mordecai,  the  provincial  gov- 
ernors universally  favoured  their  cause,  so  that  their  en- 
emies fell  in  great  nuinbers.  13.  let  It  he  granted  to 
the  Je'^vs  ivliich  are  in  Shitshan  to  do  to-morrow  also 
according  unto  this  day's  decree — Their  enemies  adroitly 
concealing  themselves  for  the  first  day  might  have  re- 
turned on  the  next,  when  they  imagined  that  tiie  privi- 
lege of  tlie  Jews  was  expired ;  so  that  that  people  would 
have  been  surprised  and  slain.  The  extension  of  the  de- 
cree to  another  day  at  the  queen's  special  desire  has  ex- 
posed her  to  the  charge  of  being  actuated  by  a  cruel  and 
vindictive  disposition.  But  her  conduct  in  making  this 
request  is  capable  of  full  vindication,  on  the  ground  (1.) 
that  Haman's  sons  having  taken  a  prominent  part  in 
avenging  their  father's  fall,  and  having  been  previously'' 
slain  in  the  melee,  the  order  for  theexposure  of  their  dead 
bodies  on  the  gallows  was  only  intended  to  brand  them 
with  public  infamy  for  their  malice  and  hatred  to  the 
Jews;  and  (2.)  the  anti- Jewish  party  having,  in  all  prob- 
ability, been  instigated  through  the  arts  or  influence  of 
Haman  to  acts  of  spiteful  and  wanton  oppression,  the  ex- 
isting state  of  feeling  amongst  the  natives  required  some 
vigorous  and  decisive  measure  to  prevent  the  outbreak 
of  future  aggressions.  The  very  circumstance  of  their  slay- 
ing 800  Jews  in  the  immediate  vicinity  of  the  court  {v.  G,  15) 
is  a  proof  of  the  daring  energy  and  deep-rooted  malice 
by  which  multitudes  were  actuated  against  the  Jews, 
To  order  an  extension,  therefore,  of  the  permissive  edict 
to  the  Jews  to  defend  themselves,  was  perhaps  no  more 
than  aflbrdlng  an  opportunity  for  their  enemies  to  be 
publicly  known ;  and  though  it  led  to  so  awful  a  slaughter 
of  75,000  of  their  enemies,  there  is  reason  to  believe  that 
these  were  chiefly  Amalekites,  in  the  fall  of  whom  on  this 
occasion,  the  prophecies  (iSxodus  17. 14,  16;  Deuteronomy 
25. 19)  against  that  doomed  race  were  accomplished.  19.  a 
day  of  .  .  .  feasting  .  .  .  and  of  sending  portions  one 
to  another — Tlie  princes  and  people  of  the  East  not  only 
invite  their  friends  to  feasts,  but  it  is  their  custom  to 
send  a  portion  of  the  banquet  to  those  who  cannot  well 
come  to  It,  especially  tlieir  relations,  and  those  who  are 
detained  at  home  in  a  state  of  sorrow  or  distress. 

20-32.  The  Two  Days  of  Purim  made  Festival.  20. 
niordecal  >vrote  these  things — Commentators  are  not 
agreed  what  is  particularly  meant  by  "these  things;" 
whether  the  letters  following,  or  an  account  of  these 
marvellous  events  to  be  preserved  in  the  families  of  the 
Jewish  people,  and  transmitted  from  one  generation  to 
another.  36.  they  called  these  days  Purim,  after  tlie 
name  of  Pur— Pur,  in  the  Persian  language,  signifles  lot; 
and  the  feast  of  Purim,  or  lots,  has  a  reference  to  the  time 
having  been  pitched  upon  by  Hainan  through  the  decis- 


ion of  the  lot.  In  consequence  of  the  signal  national  de- 
liverance whicli  Divine  providence  gave  them  from  the 
infamous  machinations  of  Haman,  Mordecai  ordered  tho 
Jews  to  commemorate  that  event  by  an  anniversary  fes- 
tival, which  was  to  last  for  two  days,  in  accordance  willi 
the  two  days'  war  of  defbnce  they  had  to  maintain. 
There  was  a  slight  dilference  in  the  time  of  this  festival ; 
for  the  Jews  in  the  provinces,  having  defended  them- 
selves against  their  enemies  on  the  thirteenth,  devoted 
the  fourteenth  to  festivity;  whereas  their  brethren  in 
Sliushan,- having  extended  that  work  over  two  days,  did 
not  observe  their  thanksgiving  feast  till  the  flfteentli. 
But  this  was  remedied  by  authority,  which  fixed  the  four- 
teenth and  fifteenth  of  Adar.  It  became  a  season  of  sunny 
memories  to  the  universal  body  of  the  Jews ;  and,  by  the 
letters  of  Mordecai,  dispersed  through  all  parts  of  the 
Persian  empire,  it  was  established  as  an  annual  feast, 
the  celebration  of  which  is  kept  up  still.  On  both  days 
of  the  feast,  the  modern  Jews  read  over  the  Megillah  or 
book  of  Esther  in  their  synagogues.  The  copy  read  must 
not  be  printed,  but  Avritten  on  vellum  in  the  form  of  a 
roll;  and  the  names  of  the  ten  sons  of  Haman  are  written 
on  it  in  a  peculiar  manner,  being  ranged,  tliey  say,  like 
so  many  bodies  on  a  gibbet.  The  reader  must  pronounce 
all  these  names  in  one  breath.  Whenever  Haman's  name 
is  pronounced,  thej'  make  a  terrible  noise  in  the  syna- 
gogue. Some  drum  witli  their  feet  on  the  floor,  and  the 
boys  have  mallets  with  whicli  they  knock  and  make  a 
noise.  Tliey  prepare  themselves  for  their  carnival  by  a 
previous  fast,  Avliich  should  continue  three  days,  in  imi- 
tation of  Estlier's;  but  they  have  mostlyi'educedit  to  one 
day.  [Jennings'  Jewish  Antiquities.] 

CHAPTER    X, 

Ver.  1-3.  AHAStTERTJs'  Greatness.  Mordecai's  Ad- 
vancement. 1.  Ahasuerus  laid  a  tribute — This  passage 
being  an  appendix  to  the  history,  and  improperly  sepa- 
rated from  the  preceding  chapter,  it  might  be  that  the  oc- 
casion of  levying  this  new  impost  arose  out  of  the  commo- 
tions raised  by  Haman's  conspiracy.  Neither  the  nature 
nor  the  amount  of  the  tax  has  been  recorded;  only 
it  was  not  a  local  tribute,  but  one  exacted  from  all  parts 
of  his  vast  empire.  3.  the  declaration  of  the  greatness 
of  Mordecai — Tlie  experience  of  tliis  pious  and  excellent 
Jew  verified  the  statement,  "he  that  huiiibleth  himseif 
shall  be  exalted."  From  sitting  contentedlj- at  the  king's 
gate,  he  was  raised  to  the  dignity  of  highest  subject,  tho 
powerful  ruler  of  the  kingdom.  Acting  uniformly  on  tho 
great  principles  of  truth  and  righteousness,  his  greatness 
rested  on  a  firm  foundation.  His  faith  was  openly  avowed, 
and  his  influence  as  a  professor  of  the  true  religion  was  of 
the  greatest  usefulness  for  promoting  the  M-elfare  of  tho 
Jewish  people,  as  well  as  for  advancing  the  gloiT  of  God. 
3.  Mordecai  .  .  .  ^vas  next  unto  Ivlng  Ahasuerus  .  .  . 
great  among  the  Jews,  itc— The  elevation  of  this  pious 
and  patriotic  Jew  to  tlie  possession  of  the  highest  official 
power  was  of  very  great  importance  to  the  suflering  church 
at  that  period ;  for  it  enabled  him,  who  all  along  possessed 
the  disposition,  now  to  direct  the  royal  influence  and  au- 
thority in  promoting  the  interests  and  extending  the 
privileges  of  his  exiled  countrymen.  Viewed  in  this  light, 
the  providence  of  God  is  plainly  traceable  in  all  the  steps 
that  led  to  his  unexpected  advancement,  and  tills  provi- 
dential interposition  Is  all  the  more  remarkable,  that,  as 
in  the  analogous  case  of  Joseph,  it  was  displayed  in  mak- 
ing tlie  ordinary  and  natural  course  of  things  lead  to  tlui 
most  marvellous  results.  To  use  the  pious  words  of  an 
eminent  prelate,  "  though  in  the  whole  of  this  episode 
there  was  no  extraordinary  manifestation  of  God's  power, 
no  particular  cause  or  agent  that  was  in  its  working  ad- 
vanced above  the  ordinary  pitch  of  nature,  yet  the  con- 
trivance, and  suiting  these  ordinary  agents  appointed  by 
God,  is  in  itself  more  admirable  than  if  the  same  end  had 
been  elTected  by  means  that  were  truly  miraculous."  The 
sudden  advancement  of  individuals  from  obscurity  and 
neglect  to  the  highest  stations  of  power  and  influence  is, 
in  Eastern  courts,  noextraordinaryuorunfrcqnentoccur- 

307 


Introduciion.  JOB.  Introduction. 

rence.    The  caprice,  the  weak  partiality  of  the  reigning  stances  of  Mordecai's  advancement,  not  only  his  gaining 

sovereign,  or,  it  may  be,  his  penetrating  discernment  in  the  favour  of  the  king,  but  his  being  "accepted  of  the 

discovering  latent  energy  and  talent,  has  often  "raised  multitude  of  his  brethren,  it  was  beyond  all  controversy 

the  beggar  from  the  dunghill,  and  set  him  among  princes."  the  doing  of  the  Lord,  and  was  truly  marvellous  in  his 

Some  of  the  all-powerful  viziers  in  modern  Persia,  and  people's  eyes."    accepted  of  tlic  imiltltucle  of  liis  bretli- 

not  a  few  of  the  beys  in  Egypt,  have  been  elevated  to  their  *ren— Far  from  being  envious  of  his  grandeur,  they  blessed 

respective  dignities  in  this  manner.    And,  therefore,  the  God  for  the  elevation  to  ofHcial  power  of  so  good  a  man. 

advancement  of  "  Mordecai,  who  was  next  unto  Ahasue-  speaking  peace  to  all  Ills  seed — While  his  administration 

rus,  and  great  among  the  Jews,"  was  in  perfect  accordance  was  conducted  witli  a  mild  and  impartial  hand,  he  showed 

with  the  rapid  revolution  of  "the  wheel  of  fortune"  in  a  peculiarly  warm  and  friendly  feeling  to  all  his  country- 

that  part  of  the  world.    But,  considering  all  the  circum-  men  when  asked  his  counsel  or  his  aid. 


THE 

BOOK   OF   JOB. 

INTRODUCTION. 

Job  a  Real  Person.— It  has  been  supposed  by  some  that  tlie  book  of  Job  is  an  allegory,  not  a  real  narrative, 
on  account  of  the  artificial  character  of  many  of  its  statements.  Tlius  the  sacred  numbers,  t?iree  and  seven,  often 
occur.  He  had  seven  thousand  sheep,  seven  sons,  both  before  and  after  his  trials ;  his  three  friends  sit  down  with  him 
seven  days  and  seven  nights;  both  before  and  after  his  trials  lie  had  three  daughters.  So  also  tlie  number  and  form  of 
the  speeches  of  the  several  speakers  seem  to  be  artificial.  Tlie  name  of  Job,  too,  is  derived  from  an  Arabic  word  sig- 
nifying repentance. 

But  Ezekiel  14. 14  (cf.  v.  16,  20)  speaks  of  "  Job"  in  conjunction  with  "  Noah  and  Daniel,"  real  persons.  St.  James  (5. 
II)  also  refers  to  Job  as  an  example  of  "  patience,"  which  he  would  not  have  been  likely  to  do  liad  Job  been  only  a 
fictitious  person.  Also  the  names  of  persons  and  places  are  specified  with  a  particularity  not  to  be  looked  for  in  an 
allegoi'y.  As  to  the  exact  doubling  of  his  possessions  arfter  his  restoration,  no  doubt  the  round  number  is  given  for  the 
exact  number,  as  the  latter  approached  near  the  former ;  this  is  often  done  in  undoubtedly  historical  books.  As  to  the 
studied  number  and  form  of  the  speeches,  it  seems  likely  tliat  the  arguments  were  substantially  tliose  which  appear  in 
the  book,  but  that  the  studied  and  poetic  form  Avere  given  by  Job  himself,  guided  by  the  Holy  Spirit.  He  lived  one 
htlndred  and  forty  years  after  his  trials,  and  nothing  would  be  more  natural  than  that  he  should,  at  his  leisure,  mould 
into  a  perfect  form  the  arguments  used  in  the  momentous  debate,  for  tlie  instruction  of  the  Church  in  all  ages. 
Probably,  too,  the  debate  itself  occupied  several  sittings;  and  the  number  of  speeches  assigned  to  each  was  arranged 
l)y  pi'econcerted  agreement,  and  each  was  allowed  tlie  interval  of  a  day  or  more  to  prepare  carefully  his  speech  and 
replies;  this  will  accofint  for  the  speakers  bringing  forward  their  arguments  in  regular  series,  no  one  speaking  out  of 
his  turn.  As  to  the  name  Job — repc»/a>ice  (supposing  the  derivation  correct) — it  was  common  in  old  times  to  give  a 
name  from  circumstances  which  occurred  at  an  advanced  period  of  life,  and  this  is  no  argument  against  the  reality 
of  the  person. 

Where  Job  Lived. — Uz,  according  to  Gesenitjs,  means  a  light,  sandy  soil,  and  was  in  the  north  of  Arabia  Deserta 
between  Palestine  and  the  Euphrates,  called  by  Ptolemy  {Geography  19)  Ausitai  or  Aisitai.  In  Genesis  10. 23 ;  22. 21 ; 
36. 28;  and  1  Chronicles  1. 17,  42,  it  is  the  name  of  a  man ;  in  Jeremiah  25. 20;  Lamentations  4. 21 ;  and  Job  1. 1,  it  is  a 
country.  Uz,  in  Genesis  22.21,  is  said  to  be  the  son  of  Nahor,  brother  of  Abraliam — a  different  person  from  the  one 
mentioned  (Genesis  10. 23),  a  grandson  of  Sliem.  The  probability  is,  that  the  country  took  its  name  from  the  latter  of 
the  two;  for  this  one  was  the  son  of  Aram,  from  wliom  the  Arameans  take  their  name,  and  these  dwelt  in  Mesopota- 
mia, between  the  rivers  Euphrates  and  Tigris.  Cf.  as  to  the  dwelling  of  the  sons  of  Shem  in  Genesis  10. 30,  "  a  mount 
of  the  East,"  answering  to  "  men  of  the  East "  (Job  1. 3).  Rawlinson,  in  his  deciphering  of  tlie  Assyrian  inscriptions, 
states  that  "Uz  is  the  prevailing  name  of  the  country  at  the  moutli  of  the  Euphrates."  It  is  probable  that  Eliphaz 
the  Temanite  and  the  Sabeans  dwelt  in  tliat  quarter ;  and  we  know  that  the  Chaldeans  resided  there,  and  not  near 
Idumea,  which  some  identify  with  Uz.  The  tornado  from  "tlio  wilderness"  (ch.  1. 19)  agrees  with  the  view  of  it  being 
Arabia  Deserta.  Job  (ch.  1.3)  is  called  "the  greatest  of  the  men  of  the  East;"  but  Idumea  was  not  east,  but  south  of 
Palestine:  therefore  in  Scripture  language,  tlie  phrase  cannot  apply  to  that  country,  but  probably  refers  to  the  north 
of  Arabia  Deserta,  between  Palestine,  Idumea,  and  the  Euphrates.  So  the  Arabs  still  show  in  the  Houran  a  place 
called  Uz  as  the  residence  of  Job. 

The  Age  when  Job  Lived.— Etjsebitjs  fixes  it  two  ages  before  Moses,  i.  e.,  about  the  time  of  Isaac:  eighteen  hun- 
dred years  before  Christ,  and  six  hundred  after  llie  Deluge.  Agreeing  with  this  are  the  following  considerations:  1. 
Job's  length  of  life  is  patriarchal,  two  hundred  years.  2.  He  alludes  only  to  the  earliest  form  of  idolatry,  viz.,  the 
worship  of  the  sun,  moon,  and  heavenly  hosts  (called  Saba,  whence  arises  the  title  Lord  of  Sabaoth,  as  opposed  to 
Sabeanism)  (ch.  31. 28-28).  3.  The  number  of  oxen  and  rams  sacrificed,  seven,  as  in  the  case  of  Balaam,  God  would  not 
have  sanctioned  this  afteri\\e  giving  of  the  Mosaic  law,  though  He  might  graciously  accommodate  Himself  to  existing 
customs  before  the  law.  4.  The  language  of  Job  is  Hebrew,  interspersed  occasionally  with  Syriac  and  Arabic  expres- 
sions, implying  a  time  when  all  the  Shemitic  tribes  spoke  one  common  tongue  and  had  not  branched  into  difl'erent 
dialects,  Hebrew,  Syriac,  and  Arabic.  5.  Ho  speaks  of  the  most  ancient  kind  of  writing,  viz.,  sculpture.  Riches  also 
are  reckoned  by  cattle.  The  Hebrew  word,  translated  apiece  of  money,  ought  rather  be  rendered  a  lamb.  6.  There  la 
no  allusion  to  the  exodus  from  Egypt  and  to  the  miracles  that  accompanied  it;  nor  to  the  destruction  of  Sodom  and 
Gomorrah  (Patrick,  however,  thinks  there  is);  though  there  is  to  the  Flood  (ch.  22. 17);  and  these  events,  happening 
in  Job's  vicinity,  would  have  been  striking  illustrations  of  the  argument  for  God's  interposition  in  destroying  the 
wicked  and  vindicating  the  righteous,  had  Job  and  his  friends  known  of  them.  Nor  is  there  any  undoubted  reference 
to  the  Jewish  law,  ritual,  and  priesthood.  7.  The  religion  of  Job  is  that  which  prevailed  among  the  patriarchs  previous 
\o  the  law;  sacrifices  performed  by  the  head  of  the  family;  no  officiating  priesthood,  temple,  or  consecrated  altar. 
308 


Introduction.  JOB.  Introduction. 

The  Writer.— All  the  foregoinp:  facts  accord  v/ith  Job  himself  having  been  the  author.  The  style  of  thought, 
imagery,  and  manners,  are  such  as  we  should  look  for  in  the  work  of  an  Arabian  emir.  There  is  precisely  that  degree 
of  knowledge  of  primitive  tradition  (see  ch.  31.  33,  as  to  Adam)  which  was  universally  spread  abroad  in  the  days  of 
Noah  and  Abraham,  and  which  was  subsequently  embodied  in  the  earlj'  chapters  of  Genesis.  Job,  in  his  speeches, 
shows  that  he  was  much  more  competent  to  compose  the  work  than  Elihu,  to  whom  Ligiitfoot  attributes  it.  Tlie  style 
forbids  Its  being  attributed  to  Moses,  to  whom  its  composition  is  by  some  attributed,  "whilst  he  was  among  the 
Midianites,  about  b.  c.  1520."  But  the  fact,  tliat  it,  though  not  a  Jewish  book,  appears  among  the  Hebrew  sacred 
writings,  makes  it  likely  that  it  came  to  the  knowledge  of  Moses  during  the  forty  years  which  he  passed  in  parts  of 
Arabia,  chiefly  near  Horeb;  and  that  he,  by  Divine  guidance,  introduced  it  as  a  sacred  writing  to  the  Israelites,  to 
whom,  in  their  affliction,  the  patience  and  restoration  of  Job  were  calculated  to  be  a  lesson  of  especial  utility.  That 
it  is  inspired  appears  from  the  fact  that  Paul  (1  Corinthians  3. 19)  quotes  It  (Job  5. 13)  with  the  formula,  "It  is  writ- 
ten." Our  Saviour,  too  (Matthew  24.  2S),  plainly  refers  to  Job  29.  30.  Cf.  also  James  4. 10  and  1  Peter  5.  6  with  Job 
22.  29;  Romans  11.  34,  So  with  Job  15.  S.  It  is  probably  the  oldest  book  in  the  world.  It  stands  among  the  Hagiographa 
in  the  threefold  division  of  Scripture  into  the  Law,  the  Propliets,  and  the  Hagiographa  ("Psalms,"  Luke  24.  44). 

Design  of  the  Book.— It  is  a  public  debate  in  poetic  form  on  an  important  question  concerning  the  Divine  govern- 
ment; moreover  the  prologue  and  epilogue,  which  are  in  prose,  shed  the  interest  of  a  living  history  over  the  debate, 
M'hich  would  otherwise  be  but  a  contest  of  abstract  reasonings.  To  each  speaker  of  the  three  friends  three  speeches 
are  assigned.  Job  having  no  one  to  stand  by  him  is  allowed  to  reply  to  each  speech  of  each  of  the  three.  Eliphaz,  as 
the  eldest,  leads  the  way.  Zophar,  at  his  third  turn,  failed  to  speak,  thus  virtually  owning  himself  overcome  (ch.  27.) ; 
and  therefore  Job  continued  his  reply,  which  forms  three  speeches  (chs.  26.,  27.,  2S. ;  29.-31).  Elihu  (ch.  32.-37.)  is  allowed 
four  speeches.  Jehovah  makes  three  addresses  (ch.  38.-41).  Thus,  throughout  there  is  a  tripartite  division.  The  whole 
is  divided  into  three  parts— the  prologue,  poem  proper,  and  epilogue.  The  poem,  into  three— 1.  The  dispute  of  Job 
and  his  three  friends;  2.  The  address  of  Elihu;  3.  The  address  of  God.  There  are  three  series  in  the  controversy,  and 
in  the  same  order.  The  epilogue  (ch.  42.)  also  is  threefold ;  Job's  justilieation,  reconciliation  with  his  friends,  restora- 
tion. The  speakers  also  in  their  successive  speeches  regularly  advance  from  less  to  greater  vehemence.  With  all  this 
artificial  composition,  everything  seems  easy  and  natural. 

The  question  to  be  solved,  as  exemplified  in  the  case  of  Job,  is,  Wb.y  are  the  righteous  afflicted  consistently  with 
God's  justice?  The  doctrine  of  retribution  after  death,  no  doubt,  is  the  great  solution  of  tlie  difficulty.  And  to  it  Job 
plainly  refers  in  ch.  14. 14,  and  ch.  19.  25.  The  objection  to  this,  tliat  the  explicituess  of  tlie  language  on  the  resurrec- 
tion in  Job  is  inconsistent  with  the  obscurity  on  the  subject  in  the  early  books  of  tlie  Old  Testament,  is  answered  by 
the  fact,  that  Job  enjoyed  the  Divine  vision  (ch.  38. 1;  42.  5),  and  therefore,  by  inspiration,  foretold  these  truths.  Next, 
the  revelations  made  outside  of  Israel  being  few  needed  to  be  tlie  more  explicit;  thus  Balaam's  prophecy  (Numbers 
24. 17)  was  clear  enough  to  lead  the  wise  men  of  the  East  by  the  star  (Matthew  2.);  and  in  the  age  before  the  written 
law,  it  was  the  more  needful  for  God  not  to  leave  himself  without  witness  of  the  truth.  Still  Job  evidently  did  not 
fully  realize  the  significance  designed  by  the  Spirit  in  his  own  words  (cf.  I  Peter  1. 11, 12).  The  doctrine,  though 
existing,  was  not  plainly  revealed  or  at  least  understood.  Hence  he  does  not  mainly  refer  to  this  solution.  Yes,  and 
even  now,  we  need  something  in  addition  to  this  solution.  David,  who  firmly  believed  in  a  future  retribution  (Psalm 
16. 10;  17. 15),  still  felt  the  difficulty  not  entirely  solved  thereby  (Psalm  S3).  The  solution  is  ngt  in  Job's  or  in  his  three 
friends' speeches.  It  must,  therefore,  be  in  Elihu's.  God  will  hold  a  final  judgment,  no  doubt,  to  clear  up  all  that 
seems  dark  in  his  present  dealings;  but  He  also  noiv  providentially  and  morally  governs  the  world  a7id  all  the  events 
of  human  life.  Even  the  comparatively  righteous  are  not  without  sin  which  needs  to  be  corrected.  The  justice  and 
love  of  God  administer  the  altogether  deserved  and  merciful  eoi-rection.  Affliction  to  the  godly  is  thus  mercy  and 
justice  in  disguise.  The  afflicted  believer  on  repentance  sees  this.  "Via  crucis,via  salutis."  Though  afflicted,  the 
godly  are  happier  even  noiv  than  the  ungodly,  and  when  affliction  has  attained  its  end,  it  is  removed  by  the  Lord.  In 
the  Old  Testament  the  consolations  ai'e  more  temporal  and  outward;  in  the  New  Testament,  more  spiritual ;  but  in 
neither  to  the  entii-e  exclusion  of  the  other.  "Prosperity,"  says  Bacon,  "is  the  blessing  of  the  Old  Testament; 
adversitj"-  that  of  the  New  Testament,  which  is  the  mark  ot  God's  more  especial  favour.  Yet  even  in  the  Old  Testa- 
ment, if  j^ou  listen  to  David's  harp,  you  shall  hear  as  many  hearsc-like  airs  as  carols;  and  the  pencil  of  the  Holy 
Ghost  has  laboured  more  in  describing  the  afflictions  of  Job  than  the  felicities  of  Solomon.  Prosperity  is  not  without 
many  fears  and  distastes;  and  adversity  is  not  without  comforts  and  hopes."  This  solution  of  Elihu  is  seconded  by 
the  addresses  of  God,  in  which  it  is  shown  God  inust  be  just  (because  He  is  God),  as  Elihu  had  shown  how  God  can  be 
just,  and  yet  the  righteous  be  afflicted.  It  is  also  acquiesced  in  by  Job,  who  makes  no  reply.  God  reprimands  the 
three  friends,  but  not  Elilm.  Job's  general  course  is  approved;  he  is  directed  to  intercede  for  his  friends,  and  Is 
restoi-ed  to  double  his  former  prosperity. 

Poetry. — In  all  countries  poetry  is  the  earliest  form  of  composition  as  being  best  retained  in  the  memory,  and  in 
the  East  especially  it  was  customary  to  preserve  their  sentiments  in  a  terse,  proverbial,  and  poetic  form  (called 
maschal).  Hebrew  poetry  is  not  constituted  by  the  rhythm  or  metre,  but  in  a  form  peculiar  to  itself: — 1.  In  an 
alphabetical  arrangement  somewhat  like  our  acrostic.  For  instance.  Lamentations  1.  2.  The  same  verse  repeated  at 
intervals;  as  Psalms  42.,  107.  3.  Rhythm  of  gradation.  Psalms  of  degrees,  \2(i.-\ii\,  in  which  the  expression  of  the 
previous  vei"se  is  resumed  and  carried  forward  in  the  next  (Psalm  121).  4.  The  chief  characteristic  of  Hebrew  poetry 
is  parallelism,  or  the  correspondence  of  the  same  ideas  in  the  parallel  clauses.  The  earliest  Instance  Is  Enoch's 
prophecy  (Jude  14),  and  Lamech's  parody  of  it  (Genesis  4.  23).  Three  kinds  occur— (1.)  The  synonymous  parallelism. 
In  which  the  second  is  a  repetition  of  the  first,  with  or  without  increase  of  force  (Psalm  22.  27 ;  Isaiah  15. 1) ;  sometimes 
with  double  parallelism  (Isaiah  1. 15).  (2.)  The  antithetic,  in  which  the  idea  of  the  second  clause  is  the  converse  of 
that  in  the  first  (Proverbs  10. 1).  (3.)  The  synthetic,  where  there  is  a  correspondence  between  different  propositions, 
noun  answering  to  noun,  verb  to  verb,  member  to  member,  the  sentiment,  moreover,  being  not  merely  echoed,  or 
put  in  contrast,  but  enforced  by  accessory  ideas  (Job  3. 3-9).  Also  alternate  (Isaiah  51. 19).  "  Desolation  and  destruction, 
famine  and  sword,"  t.  e.,  desolation  by  famine,  and  destruction  by  the  sword.  Introva-tcd;  where  the  fourth  answers 
to  the  first,  and  the  third  to  the  second  (Matthew  7.  6).  Parallelism  thus  often  affords  a  key  to  the  Interpretation. 
For  fuller  information,  see  Lowth  (Introduction  to  Isaiah,  and  Lecture  on  Hebrew  Poetry)  and  Spirit  of  Hebrew 
Poetry  by  Herder,  translated  by  Marsh.  The  simpler  and  less  artificial  fonns  of  parallelism  prevail  in  Job— a  mark 
of  its  early  age. 

309 


27te  liolineas  of  Job,  his  Wealth,  etc. 


JOB  I. 


BtiiKj  Afflicted,  he  still  Ulesnes  God. 


CHAPTER    I. 

lART    I.— PROLOGUE    OB     HISTORICAL    INTPwODirCTION     IN 
PROSE— CHAPTERS  I.,  II, 

Ver.  1-5.  The  Holiness  of  Job,  His  Wealth,  &c.  1. 
Ui— North  of  Arabia  Deserta,  lying  towards  the  Euphrates ; 
it  was  In  this  neighbourhood,  and  not  in  that  of  Idum'ea, 
that  the  Chaldeans  and  Sabeans  who  plundered  hiru 
dwelt.  The  Arabs  divide  their  country  into  tlie  north, 
called  Sham,  or  "the  left:"  and  the  south,  called  Yemen, 
or  "  tlie  right :"  for  they  faced  east,  and  so  tlie  west  was  on 
their  left,  and  the  south  on  their  right.  Arabia  Deserta 
Avas  on  the  east,  Arabia  Petroea  on  the  west,  and  Arabia 
Felix  on  the  south.  Jol>— The  name  comes  from  an  Ara- 
bic word  meaning  to  return,  viz.,  to  God,  to  repent,  refer- 
ring to  his  end  [Eichobn],  or  ratlier  from  a  Hebrew  word 
signifying  one  to  whom  enmity  was  sliown,  (jreatly  tried. 
[Gesenius.]  Significant  names  were  often  given  among 
tlie  Hebrews,  from  some  event  of  the  after  life  (cf.  Isaiah 
8. 18;  Genesis  4.  2,  Abel— a  feeder  of  sheep).  So  the  emir 
of  Uz  was  by  general  consent  called  Job,  on  account  of  lais 
trials.  The  only  other  person  so  called  was  a  son  of  Issa- 
char  (Genesis  46. 13).  perfect— Not  absolute  or  faultless 
perfection  (cf.  9.  20;  Ecclesiastes  7.  20),  but  integnty,  sin- 
cerity, and  consistency  on  the  whole,  in  all  relations  of  life 
(Genesis  6.  9;  17. 1;  Proverbs  10.  9;  Matthew  5.  48).  It  was 
the /ear  of  God  that  kept  Job  from  evil  (Proverbs  S.  13).  3. 
slie-asses— Prized  on  account  of  their  milk,  and  for  riding 
(Judges  5.  10).  Houses  and  lands  are  not  mentioned 
among  the  emir's  wealth,  as  nomadic  tribes  dwell  in  mov- 
able tents,  and  live  chiefly  by  pasture,  the  right  to  the 
soil  not  being  appropriated  by  individuals.  The  "five 
hundred  yoke  of  oxen"  imply,  however,  that  Job  tilled 
the  soil.  He  seems  also  to  have  had  a  dwelliiig  in  a  town, 
in  which  respect  he  differed  from  the  patriarchs.  Camels 
are  well  called  ships  of  the  desei'i,  especially  valuable  for 
cai'avans,  as  being  able  to  lay  in  a  store  of  water  that  suf- 
fices them  for  days,  and  sustaining  life  on  a  very  few  this- 
tles or  thorns.  Uonseholcl — (Genesis  26. 14.)  The  other 
rendering  wliich  the  Hebrew  admits,  husbandry,  is  not  so 
probable,  men  of  the  east— Denoting  in  Scripture  those 
living  east  of  Palestine;  as  the  people  of  North  Arabia 
Deserta  (Judges  6.  3;  Ezekiel  25.  4).  ■i.  every  one  Iiis  day 
—viz.,  the  birth-day  (ch.  3. 1).  Implying  the  love  and  har- 
mony of  the  members  of  the  family,  as  contrasted  with 
the  ruin  which  soon  broke  up  such  a  scene  of  happiness. 
The  sisters  are  specified,  as  these  feasts  were  not  for  rev- 
elry, which  would  be  inconsistent  with  the  presence  of 
sisters.  These  latter  were  invited  by  the  brothers,  though 
they  gave  no  invitations  in  return.  5.  ^vllell  tlie  days 
of  feasting  Avere  gone  about— i.  e.,  at  the  end  of  all  the 
birth-days  collectively,  when  the  banquets  had  gone 
round  through  all  the  families.  Jolj  sanctified  tliein — 
By  offering  up  as  many  expiatory  burnt  offerings  as  he 
had  sons  (Leviticus  1.  4).  This  was  done  in  the  morning 
(Genesis  22.  3;  Leviticus  6. 12).  So  Jesus  began  devotions 
early  (Mark  1. 35).  The  holocaust,  or  burnt  offering,  in  pa- 
triarchal times,  was  offered  {lit.,  caused  to  ascend,  referring 
to  the  smoke  ascending  to  heaven)  by  each  father  of  a 
family  officiating  as  priest  in  behalf  of  his  household. 
cursed  God — The  same  Hebrew  word  means  to  curse,  and 
to  bless;  Gesentus  says,  the  original  sense  is  to  kneel,  and 
thus  it  came  to  mean  bending  the  knee  in  order  to  invoke 
either  a  blessing  or  a  curse.  Cursing  is  a  perversion  of 
blessing,  as  all  sin  is  of  goodness.  Sin  is  a  degeneracy, 
not  a  generation.  It  is  not,  however,  likely  that  Job 
should  fear  the  possibility  of  his  sons  cursing  God.  The 
sense  bid  farewell  to,  derived  from  the  blessing  customary 
at  parting,  seems  sufficient  (Genesis  47. 10).  Thus  Um- 
BBEiT  translates  "  may  have  dismissed  God  from  their 
hearts;"  viz.,  amidst  the  intoxication  of  pleasure  (Prov- 
erbs 20. 1).    This  act  illustrates  Job's  "  fear  of  God,"  v.  1. 

6-12.  Satan,  Appearing  before  God,  Falsely  Ac- 
cuses Job.  6.  sons  of  God— Angels  (ch.  38.  7 ;  1  Kings  22. 
19).  They  present  themselves  to  render  account  of  their 
"  ministry  "  in  other  parts  of  the  universe  (Hebrews  1. 14). 
tlie  liord—Heb.,  Jehovah- the  self-existing  God,  faithful 
to  His  promises.  God  says  (Exodus  6.  3),  that  He  was  not 
310 


known  to  the  patriarchs  by  this  name.    But,  as  the  name 
occurs  previously  in  Genesis,  2.  7-9,  &c.,  what  must  be 
meant  is,  not  until  the  time  of  delivering  Israel  by  Moses 
was  He  known  peculiarly  and  publicly  in  the  character 
which  the  name  means,  viz.,  making  things  to  be,  fulfilling 
the  promises  made  to  their  forefathers.   This  name,  there- 
fore, here,  is  no  objection  against  the  antiquity  of  the 
book  of  Job.    Satan — The  tradition  was  widely  spread 
that  lie  had  been  the  agent  in  Adam's  temptation.    Hence 
his  name  is  given  without  comment.    The  feeling  Avith 
which  he  looks  on  Job  is  similar  to  that  with  which  he 
looked  on  Adam  in  Paradise :  emboldened  by  liis  success 
in  the  case  of  one  not  yet  fallen,  he  is  confident  that  the 
piety  of  Job,  one  of  a  fallen  race,  will  not  stand  tlie  test, 
lie  had  fallen  himself  (ch.  4:19;   15. 15;  Jude  6).    In  the 
book  of  Job,  Satan  is  first  designated  by  name :  Satan,  in 
Hebrew,  one  who  lies  in  wait ;  an  Adversary  in  a  court  of 
justice  (1  Chronicles  21. 1;  Psalm  109.6;  Zechariah  3.1); 
the  accuser  (Revelation  12. 10).    He  has  got  the  law  of  God 
on  his  side  by  man's  sin,  and  against  man.    But  Jesus 
Christ  has  fulfilled  the  law  for  us ;  justice  is  once  more  on 
man's  side  against  Satan  (Isaiah  42.  21);  and  so  Jesus 
Christ  can  plead  as  our  Advocate  against  the  adversary 
(Romans  8. 33).    Devil  is  the  Greek  name — the  slanderei',  or 
accuser.    He  is  subject  to  God,  who  uses  his  ministry  for 
chastising  man.    In  Arabic,  Satan  is  often  applied  to  a 
serpent  (Genesis  3. 1).    He  is  called  Prince  of  this  world 
(John  12.  31);   the  God  of  this  world  (2  Corinthians  4.  4); 
Prince  of  the  power  of  the  air  (Ephesians  2.  2).    God  here 
questions  him,  in  oi'der  to  vindicate  His  own  ways  before 
angels.    7.  going  to  and  fro — Rather,  hurrying  rapidly  to 
and  fro.    The  original  idea  in  Arabic  is  the  heat  of  haste 
(1  Peter  5.8;  Matthew  12.43).    Satan  seems  to  have  had 
some  peculiar  connection  with  this  earth.    Perhaps  he 
was  formerly  its  ruler  under  God.    Man  succeeded  to  the 
vice-royalty  (Genesis  1.  20;  Psalm  8.  6).    Man  lost  it,  and 
Satan  became  Prince  of  this  world.    The  Son  of  man 
(Psalm  8. 4)— the  representative  man,  regains  the  forfeited 
inheritance  (Revelation  11. 15).    Satan's  replies  are  cha- 
racteristically curt  and  short.    When  the  angels  appear 
before  God,  Satan  is  among  them,  even  as  there  was  a  Ju- 
das among  the  apostles.     8.  considered— 3/arj7.,  set  thine 
heart  on;  i.  e.,  considered  attentively.    No  true  servant  of 
God  escapes  the  eye  of  the  Adversary  of  God.    9.  fear 
God  for  nauglit — It  is  a  mark  of  the  children  of  Satan  to 
sneer  and  not  give  credit  to  any  for  disinterested  piety. 
Not  so  much  God's  gifts,  as  God  Himself  is  "  the  reward  " 
of  His  people  (Genesis  15.  1).     10.   liis  substance  is  in- 
creased— Lit.,  spread  out  like  a  flood;  Job's  herds  covered 
the  face  of  the  country.    11.  curse  tUee  to  tliy  face— In 
antithesis  to  God's  praise  of  him  (v.  8),  "one  that  feareth 
God."    Satan's  words  are  too  true  of  many.    Take  away 
their  prosperity  and  you  take  away  their  religion  (Mala- 
chi  3. 14).    13.  in  tliy  poiver— Satan  has  no  power  against 
man  till  God  gives  it.    God  would  not  touch  Job  with  Plis 
own  hand,  though  Satan  asks  this  (y.  11,  thine),  but  allows 
the  enemy  to  do  so. 

13-22.  Job,  in  Affliction,  Blesses  God,  &c.  13.  -^vine 
— Not  specified  in  verse  4.  Tlie  mirth  inspired  by  the 
wine  here  contrasts  the  more  sadly  with  the  alarm  which 
interrupted  it.  14.  tlie  asses  feeding  beside  titen\—Heb., 
she-asses.  A  graphic  picture  of  rural  repose  and  peace ; 
the  moi'e  dreadful,  therefore,  by  contrast  is  the  sudden  at- 
tack of  the  plundering  Arabs.  15.  Sabeans — Not  those 
of  Arabia  Felix,  but  those  of  Arabia  Deserta,  descending 
from  Slieba,  grandson  of  Abraham  and  Keturah  (Genesis 
25. 3).  The  Bedouin  Arabs  of  the  present  day  resemble,  in 
marauding  habits,  these  Sabeans  (cf.  Genesis  16. 12).  I  alone 
am  escaped— Cunningly  contrived  by  Satan.  One  in  each 
case  escapes  (v.  16, 17, 19),  and  brings  the  same  kind  of  mes- 
sage. This  was  to  overwhelm  Job,  and  leave  him  no  time 
to  recover  from  the  rapid  succession  of  calamities— "mis- 
fortunes seldom  come  single."  16.  fire  of  God— Hebra- 
ism for  a  mighty  fire;  as  cedars  of  God— lofty  cedars.  Not 
lightning,  which  would  not  consume  all  the  sheep  and  ser- 
vants. Umbbeit  undei'stands  it  of  the  bui->iing  wind  of 
Arabia,  called  by  the  Turks  "wind  of  poison."  "Tn* 
prince  of  the  power  of  the  air"  is  permitted  to  nave  con- 


QUADRUPEDS  MENTIONED  IN  THE  BIBLE. 


ASS. 
Deut.  x;.ii.  10. 


ARVriW    (   \MEI 
Jot)    1 


B.XCTIUAX    OR   TWO-HUMPED    CAMELS    OX    ASSYUIAN   MONUMENTS. 
Lajrard.     1  Kings,  x.  2. 


I,ONG-EAKEn   SYRIAN    OOAT. 
1  Sam.  jrxiv.  2,  ami  Dciil.  xiv.  \i. 


BROAD-IAII.KI)    SHEEP. 
John  X.  4,  5. 


Satan  Further  Tempts  Job. 


JOB  II,  III. 


Job  Heproves  his  Wife. 


trol  over  such  destructive  agents.     17.  Chaldeans— Not 

jnerely  robbers  as  the  Sabeans;  but  experienced  in  war, 
as  is  implied  by  "tliey  set  in  array  tliree  bands"  (Habali- 
kult  1.  6-8).  Rawlinson  distinguislies  tliree  periods:  1. 
When  their  seat  of  empire  was  in  the  soutli,  towards  the 
confluence  of  the  Tigris  and  Euplirates.  The  Chaldean 
period,  from  2300  b.  c.  to  1500  b.  c.  In  tliis  period  was  Che- 
dorlaomer  (Genesis  14.),  the  Kudur  of  Ilur  or  Ur  of  the 
Clialdees,  in  the  Assyrian  inscriptions,  and  tlie  conqueror 
of  Syria.  2.  From  1500  to  625  n.  c,  the  Assyrian  period. 
3.  From  625  to  538  B.  c.  (wlien  Cyrus  the  Persian  toolc  Baby- 
lon), the  Babylonian  period.  Clialdees  in  IlebrcAV — Chas- 
diin.  They  were  akin,  perliaps,  to  the  Hebrews,  as  Abra- 
ham's sojourn  in  Ur,  and  the  name  Chcsed,  a,  nephew  of 
Abraham,  imply.  The  three  bands  were  probably  in  order 
to  attacl<  tlie  three  separate  thousands  of  Job's  camels 
(v.  3).  19.  -M^nd  from  tlie  wHderiicss  —  South  of  Job's 
house.  The  tornado  came  the  more  violently  over  the 
desert  as  being  uninterrupted  (Isaiali  21. 1 ;  Hosea  13. 15). 
tlie  young  men — Rather,  the  young  people  ;  including  the 
daughtei's  (so  in  Ruth  2. 21).  20.  Job  arose— Not  neces- 
sarily/row  sitting.  Inward  excitement  is  implied,  and  the 
beginning  to  do  anything.  He  had  heard  the  other  mes- 
sages calmly,  but  on  hearing  of  the  death  of  his  children, 
then  he  arose;  or,  as  Eichorn  translates,  he  started  up 
(2  Samuel  13.  31).  The  rending  of  tlie  mantle  was  the  con- 
ventional mark  of  deep  grief  (Genesis  37.  34).  Orientals 
wear  a  tunic  or  shirt,  and  loose  pantaloons;  and  over 
these  a  flowing  mantle  (especially  great  persons  and 
women).  Shaving  the  head  was  also  usual  in  grief  (Jere- 
miah 41.  5;  Micah  1.  16).  31.  naked— (1  Timothy  6.  7). 
"Mother's  womb"  is  poetically  the  earth,  the  universal 
mother  (Ecclesiastes  5. 15;  12.  7 ;  Psalm  139. 15).  Job  herein 
realizes  God's  assertion  (v.  8)  against  Satan's  (v,  11).  In- 
stead of  cursing,  he  blesses  the  name  of  Jehovaii  (the  He- 
brew). The  name  of  Jeliovah,  is  Jehovali  himself,  as  man- 
ifested to  us  in  His  attributes  (Isaiah  9.  6).  33.  nor 
cliarged  God  foolishly — Rather,  allowed  himself  to  commit 
no  folly  against  God.  [Umbreit.]  Chapter  2.  10  proves 
tliat  this  is  the  meaning.  Not  as  marg,  attributed  no  folly 
to  God.  Hasty  words  against  God,  though  natural  in  tlie 
bitterness  of  grief,  are  folly;  lit.,  an  insipid,  unsavoury 
thing  (ch.  6.  C;  Jeremiali  23.13,  margin).  Folly  in  Scrip- 
ture is  continually  equivalent  to  ivickedness.  For  when 
raan  sins,  it  is  himself,  not  God,  wiiom  he  injures  (Prov- 
erbs 8.  36).  We  are  to  submit  to  trials,  not  because  we  see 
the  reasons  for  them,  nor  yet  as  thougli  they  were  matters 
of  chance,  but  because  God  wills  them,  and  has  a  right  to 
send  them,  and  has  His  own  good  reasons  in  sending  them. 

CHAPTER  II. 
Ver.  1-8.  Satan  Further  Tempts  Job.  1.  a  day— Ap- 
pointed for  the  angels  giving  an  account  of  their  minis- 
try to  God.  Tlie  words  to  present  himself  before  the  Lord 
occur  here,  though  not  in  1.  6,  as  Satan  has  now  a  special 
report  to  make  as  to  Job.  3.  Integrity— it^.,  complete- 
ness; so  "perfect,"  another  form  of  the  same  Hcb.  word, 
ch.  11.  movcdst  .  .  .  ag.-iJnst- So  1  Samuel  26.10;  cf.  1 
Chronicles  21.  1  with  2  Samuel  21.  1.  4.  Skin  for  skin— A 
proverb.  ■  Supply,  lie  ivill  give.  Tlie  skin  is  figurative  for 
any  outward  good.  Notliing  outward  is  so  dear  that  a  man 
will  not  exchange  it  for  some  other  outward  good;  but 
(not  yea)  life,  the  inward  good,  cannot  be  replaced ;  a  man 
will  sacrifice  everything  else  for  its  sake.  Satan  sneers 
bitterly  at  man's  egotism,  and  says,  Job  bears  tlie  loss  of 
property  and  children,  because  tliese  are  mere  outward 
and  exchangeable  goods,  but  he  will  give  up  all  things,  even 
his  religion,  in  order  to  s.ave  his  life,  if  you  touch  his 
bones  and  flesh.  Skin  and  life  are  in  antithesis.  [Um- 
breit.] The  martyrs  prove  .Satan's  sneer  false.  Rosen- 
MULLEit  explains  it  not  so  well.  A  man  willingly  gives 
Mpanother's  skin  (life)  for  his  ojfuskin  (life).  .So  Job  might 
boar  the  loss  of  his  children,  Ac,  with  equanimity,  so 
long  as  he  remained  unhurt  himself;  but  when  touched 
hi  his  own  person,  he  would  renounce  God.  Thus  the 
first  "  skin"  means  the  other's  skin,  i.  e.,  l)ody ;  the  second 
"<jkiu,''    one's  own,  as  in  Exodus  21.25.    6.   but  save — 


Rather,  only  spare.  Satan  sliows  his  ingenuity  in  inflict- 
ing pain,  and  also  his  knowledge  of  what  man's  body  can 
bear  without  vital  injury.  7.  sore  boils— Malignant  boils. 
Rather,  as  it  is  singular  in  tlie  Hebrew,  a  burning  sore. 
Job  was  covered  with  one  universal  inflammation.  The  use 
of  the  potsherd  agrees  with  this  view.  It  was  tliat  form 
of  leprosy  called  black  (to  distinguish  it  from  the  white),  or 
elephantiasis,  because  the  feet  swell  like  those  of  the  ele- 
phant. The  Arabic  judham  (Deuteronomy  28.  35),  where 
sore  botch  is  rather  the  black  burning  boil  (Isaiah  1.  6).  8.  a 
potsherd- Not  a  piece  of  a  broken  earthen  vessel,  but  an 
instrument  made  for  scratching  (the  root  of  the  H'jbrciu 
word  is  scratch) ;  the  sore  was  too  disgusting  to  touch.  "  To 
sit  in  the  ashes"  marks  the  deepest  mourning  (Jonah  3. 6) ; 
also  humility,  as  if  the  mourner  were  nothing  but  diist 
and  ashes;  so  Abraham  (Genesis  IS.  27). 

9-13.  Jon  Reproves  His  Wife.  9.  cnrse  God— Rather 
renounce  God.  Note  1.  .5.  [Umbreit.]  However,  it  was 
usual  among  the  heathens,  when  disappointed  in  their 
prayers  accompanied  witli  ofl'erings  to  their  gods,  to  re- 
proach and  curse  them,  and  die- 1.  e.,  take  tliy  farewell 
of  God  and  so  die.  For  no  good  is  to  be  got  out  of  relig- 
ion, either  here  or  hereafter;  or,  at  least,  not  in  this  life. 
[Gill.]  Nothing  makes  the  ungodly  so  angry  as  to  see 
tiie  godly  under  trial  not  angry.  10.  the  foolish  women 
— -S'm  ixntX  folly  Ave  allied  in  Scripture  (1  Samuel  25.25;  2 
Samuel  13.  13;  Psalm  14.  1).  receive  evil— Bear  willingly 
(Lamentations  3.  39).  11.  Eliphaz— The  view  of  Rawlik- 
soN  that  "the  names  of  Job's  three  friends  represent  the 
Chaldean  times,  about  700  b.  c,"  cannot  be  accepted.  Eli- 
pliaz  is  an  Idumcan  name,  Esau's  eldest  son  (Genesis  36. 
4);  and  Teman,  son  of  Ellphaz  (15.),  called  "duke."  Euse- 
Bius  places  Teman  in  Arabia  Petraja  (but  see  note  6. 19). 
Teman  means  at  the  right  hand;  and  then  the  south,  viz., 
part  of  Idumea;  capital  of  Edoni  (Amos  1. 12).  Hebrew 
geographers  faced  the  oast, not  the  north  as  we  do;  hence 
witli  them  theright  hand  was  the  south.  Temanites  were 
famed  for  wisdom  (Jeremiah  49.7).  Baruch  mentions 
them  as  "authors  of  fables  (viz.,  proverbs  embodying  the 
results  of  observation),  and  searchers  out  of  understand- 
ing." Bildad  the  Shuhite— Sliuah  (a  pit),  son  of  Abraham 
and  Keturah  (Genesis  25.  2).  Ptolemy  mentions  tlie  i-e- 
gion  Syccea,  in  Arabia  Deserta,  east  of  Batanea.  Zophar 
the  Naamatliile— Not  of  the  Naamans  in  Judali  (Josliua 
15.41),  which  was  too  distant;  but  some  region  in  Arabia 
Deserta.  Fretelius  says  there  was  a  Naaniath  in  Uz. 
13.  toward  heaven  —  They  threw  violently  ashes  up- 
wards, that  they  might  fall  on  their  heads  and  cover 
them.  The  deepest  mourning  (Joshua  7.6;  Acts  22.23). 
13.  seven  days  .  .  .  nights— They  did  not  remain  in  the 
one  posture  and  without  food,  &c.,  all  this  time,  but  for 
the  most  of  this  period  daily  and  niglitly.  Sitting  on  the 
earth  marked  mourning  (Lamentations  2. 10).  Seven  days 
was  the  usual  length  of  it  (Genesis  50.10;  1  .Samuel  31. 13). 
This  silence  may  have  been  due  to  a  rising  suspicion  of 
evil  in  Job;  but  cliiefly  because  it  is  only  ordinary  griefs 
that  find  vent  in  language;  extraordinary  griefs  arc  too 
great  for  utterance. 

CHAPTER    III. 

the  poem  or  debate  itself,  2.-12.  6;  first  series  in  it, 
3.-14.;  job  first  3. 
Ver.  1-19.  Job  Cur.ses  the  Day  of  His  Birth,  and 
Wishes  for  Death.  1.  opened  his  mouth— The  Orien- 
tals speak  seldom,  and  tlien  sententiously.  Hence  this 
formula  expressing  deliberation  and  gravity  (Psalm  78.2). 
Formally  began,  cursed  his  day— The  strict  Hcbrctv  word 
f<;r  cursing;  not  the  same  as  in  ch.  1.5.  Job  cursed  his 
birtli-day,  but  not  bis  God.  3.  spake — Hebrew, answered, 
i.  e.,  not  to  any  actual  question  that  preceded,  but  to  the 
question  virtu.ally  Involved  In  the  case.  Ills  outburst  is 
singularly  wild  and  bold  (Jeremiah  20.  14).  To  desire  to 
die  so  as  to  bo  free  from  sin  is  a  mark  of  grace  ;  to  desire 
to  die  so  as  to  escape  troubles  is  a  mark  of  corruption. 
He  was  ill-fltted  to  die  who  was  so  unwilling  to  live. 
But  his  trials  were  groiter,  and  his  light  loss,  tlian  ours. 
3.  the  nigitt  In  which— Ratlier  "  the  night  whi'di  said." 

311 


Job  Ckr^ca  Ms  Birlh,  and  Wishes  for  Death. 


JOB   IV. 


Eliphaz  Reproveth  htm  for  Want  of  Religion, 


The  words  in  italics  are  not  in  the  Ilcbreiv.  ^ight  is  per- 
sonified and  poetically  made  to  speak.  So  in  v.  7,  and 
Fsalm  19,  2.  The  birth  of  a  male  in  the  East  is  a  matter 
of  joy;  often  not  so  of  a  female.  4.  let  not.  God  regard 
it — Rather,  more  poetically,  Seek  it  out.  "Let  not  God 
stoop  from  his  bright  throne  to  raise  it  up  from  its  dark 
hiding-place."  The  curse  on  the  day  In  v.  3,  is  amplified 
in  V.  ■},  5;  that  on  the  night,  in  v.  6-10.  5.  let  tlie  sliadow 
of  deatli— (deepest  darkness,  Isaiah  9.  2)— stain  it— This 
is  a  later  sense  of  the  verb  [Gesexi us],  better  the  old  and 
more  poetic  idea,  "Let  darkness  (the  ancient  night  of 
chaotic  gloom)  resume  its  rights  over  light  (Genesis  1.  2), 
and  claim  that  day  as  its  own."  a  clowd— Collectively,  a 
gathered  mass  of  dark  clouds,  tlie  blackness  of  tUe  day- 
terrify  it— lit.,  the  obscurations;  whatever  darkens  the 
day.  [Gesenius.]  The  verb  in  Hebrew  expresses  sudden 
terrifying.  May  it  be  suddenly  aflTriglited  at  its  own  dark- 
ness. Umbreit  explains  it  of  magical  incantations  that 
darken  the  day,  forming  the  climax  to  the  previous 
clauses;  v.  8  speaks  of  cursers  of  the  day  similarlj'.  But 
the  former  view  is  simpler.  Others  refer  it  to  the  poison- 
ous simoom  wind.  6.  seize  upon  it — As  its  prey,  i.  c.,  ut- 
terly dissolve  it.  joined  iinto  tlic  days  of  tlie  year — 
Rather,  by  poetic  personification,  "Let  it  not7-<>;'oicein  the 
circle  of  days  and  nights  and  months,  which  form  the 
circle  of  years."  7.  solitary — 'RaAh.ev,  unfruitful.  "Would 
that  it  had  not  given  birth  to  me."  8.  tlieni  .  .  .  tliat 
curse  tlie  day — If  mourning  be  the  right  rendering  in  the 
latter  clause  of  this  verse,  these  words  refer  to  the  hired 
mourners  of  the  dead  (Jeremiah  9. 17).  But  the  Hebrew  for 
mourning  elsewhere  always  denotes  an  animal,  whether 
it  be  the  crocodile  or  some  huge  serpent  (Isaiah  27. 1),  that 
is  meant  by  leviathan.  Therefore,  the  expression,  cursers 
of  day,  refers  to  magicians,  who  were  believed  to  be  able 
by  charms  to  make  a  day  one  of  evil  omen.  So  Balaam, 
Numbers  22.  5.  This  accords  with  Umbreit's  view  (v.  7); 
or  to  the  Ethiopians  and  Atlantes,  who  "  used  to  curse 
the  sun  at  his  rising  for  bui'ning  up  them  and  their  coun- 
try." [Herodotus.]  Necromancers  claimed  power  to  con- 
trol or  rouse  wild  beasts  at  will,  as  the  Indian  serpent- 
ciiarmers  at  this  day  (Psalm  5S.  5).  Job  does  not  say  they 
had  the  power  they  claimed ;  but,  supposing  they  had, 
maytbey  curse  the  day.  Schuttens  renders  it  by  sup- 
plying words  (?)  Let  those  that  are  ready /or  anything,  call 
it  (the  day)  the  raiser  up  of  leviathan,  i.  e.,  of  a  host  of  evils. 
9.  dawning  of  tlie  day — lit.,  eyelashes  of  morning.  The 
Arab  poets  call  the  sun  the  eye  of  day.  His  early  rays, 
therefore,  breaking  forth  before  sunrise,  are  the  opening 
eyelids  or  eyelashes  of  morning.  13.  Wliy  did  tixe  knees 
prevent  me  T — Old  English  for  anticipate  my  wants.  The 
reference  is  to  the  solemn  recognition  of  a  new-born  child 
by  the  father,  who  used  to  place  it  on  his  knees  as  his 
own,  whom  he  was  bound  to  rear  (Genesis  30. 3;  50.23; 
Isaiah  63. 12).  13.  lain  .  .  .  qniet  .  .  .  slept — A  gradation. 
I  should  not  only  have  lain,  but  been  quiet,  and  not  only 
been  quiet,  but  slept.  Death  in  Scripture  is  called  sleep 
(Psalm  13. 3);  especially  in  the  New  Testament,  where  the 
resurrection-awakening  is  more  clearly  set  forth  (1  Co- 
rinthians 15.  51;  I  Thessalonians  4.14;  5.  I0«)  14.  "WitH 
kings  .  .  .  Avtiicli  built  desolate  places  for  tlieniselves 
— Who  built  up  for  themselves  what  proved  to  be  (not 
palaces,  but)  ruins!  The  wounded  spirit  of  Job,  once  a 
great  emir  himself,  sick  of  the  vain  struggles  of  mortal 
great  men,  after  grandeur,  contemplates  the  palaces  of 
kings,  now  desolate  heaps  of  ruins.  His  regarding  the  re- 
pose of  death  the  most  desirable  end  of  the  great  ones  of 
earth,  wearied  with  heaping  up  perishable  treasures, 
mai-ks  the  irony  that  breaks  out  from  the  black  clouds  of 
melancholy.  [Ubebreit.]  The  for  themselves  marks  their 
selfishness,  Michaelis  explains  it  weakly  of  maicsoleums, 
such  as  are  found  still,  of  stupendous  proportions,  in  the 
ruins  of  Petra  of  Idumea.  13.  tilled  tlieir  houses  -witu 
silver — Some  take  this  of  the  treasures  which  the  ancients 
used  to  bury  with  their  dead.  But  see  last  verse.  10.  tin- 
tlmely  birtU— (Psalm  58. 8).  Preferable  to  the  life  of  the 
restless  miser  (Ecclesiastes  6.  3-.5).  IT.  the  -wicked— The 
original  meaning,  those  ever  restless,  full  of  desires  (Isaiah 
67.  20,  21).    weaxy—lit.,  those  whose  strength  is  wearied  out 

312 


(Revelation  14.  13).  18.  There  the  prisoners  resl>— From 
their  chains.  19.  servant— The  slave  is  there  manumUti^ 
from  slavery. 

20-2G.  He  Complains  of  Ltfk  Because  of  His  Av- 
GUISH.  30.  Wliereforegiveth  Hellght^-vte.,God.  Often 
omitted  reverentially  (ch.  24. 23;  Ecclesiastes  9.  9).  Light, 
t.  €.,  life.  The  joyful  light  ill  suits  the  mourners.  The 
grave  is  most  in  unison  with  their  feelings.  33.  -»rhose 
•»vay  is  hid— The  picture  of  Job  is  drawn  from  a  wanderer 
who  has  lost  his  ivay,  and  who  is  hedged  in,  so  as  to  have 
no  exit  of  escape  (Hosca2.  C;  Lamentations  3.  7,  9).  /J-l. 
my  sighing  cometh  before  I  cat — i.  e.,  prevents  my  eat- 
ing. [Umbreit.]  Or,  conscious  that  the  effort  to  eat 
brought  on  the  disease.  Job  must  sigh  before  eating. 
[Rosenmuller.]  Or,  sighing  takes  the  place  of  good 
(Psalm  42.  3).  [Good.]  But  the  first  explanation  accords 
best  with  the  text,  my  roaring  is  poured  out  like  the 
-waters — An  image  from  the  rushing  sound  of  water 
streaming.  25.  the  thing  -*vhich  I  .  .  .  feared  is  come 
upon  me — In  the  beginning  of  his  trials,  when  he  heard 
of  the  loss  of  one  blessing,  he  feared  the  loss  of  another, 
and  when  he  heard  of  the  loss  of  that,  he  feared  the  loss 
of  a  third,  tliat  -vf  hich  I  -was  afraid  of  is  come  unto 
me — viz.,  the  ill-opinion  of  his  friends,  as  though  he  were 
a  hypocrite  on  account  of  his  trials.  !4G.  1  was  not  in 
safety  .  .  .  yet  trouble  came — Referring,  not  to  his  for- 
mer state,  but  to  the  beginning  of  his  troubles.  From  that 
time  I  had  no  rest,  there  was  no  inte^-mission  of  sorrows. 
And  (not,  yet)  a  fresh  trouble  is  coming,  viz.,  my  friends' 
suspicion  of  my  being  a  hypocrite.  This  gives  the  start- 
ing-point to  the  whole  ensuing  controversy. 

CHAPTER    IV. 
Ver.  1-21.    First  Speech  of  Eliphaz.    Eliphaz— The 

mildest  of  Job's  three  accusers.  The  greatness  of  Job's 
calamities,  and  his  complaints  against  God,  and  the 
opinion  that  calamities  are  proofs  of  guilt,  led  the  three 
to  doubt  Job's  integrity.  3.  If  we  essay  to  commune — 
Rather,  two  questions,  "May  we  attempt  a  word  with 
thee?  Wilt  thou  be  grieved  at  it?"  Even  pious  friends 
often  count  that  only  a  touch  which  we  feel  as  a  wound. 
3.  -weak  hands — Isaiah  35.  8;  2  Samuel  4. 1.  5.  thou  art 
troubled — Rather,  unhinged,  hast  lost  thy  self-command 
(1  Thessalonians  3.  3).  6.  Is  not  this  thy  fear,  thy  con- 
fidence, &c. — Does  thy  fear,  tliy  confidence,  &c.,  come  to 
nothing?  Does  it  come  only  to  this,  that  thou  faintest 
now?  Rather,  by  transposition,  "Is  not  tliy  fear  (of  God) 
thy  hope?  and  the  uprightness  of  thy  ways  thy  confi- 
dence? If  so,  bethink  thee,  who  ever  perished  being 
innocent?"  [Umbreit.]  But  Luke  13.  2,  3  shows  that, 
though  there  is  a  retributive  divine  government  even  in 
this  life,  yet  we  cannot  judge  by  the  mere  outward  appear- 
ance. "  One  event  is  outwardly  to  the  righteous  and  to 
the  wicked"  (Ecclesiastes  9.  2) ;  but  j^et  we  must  take  it  on 
trust,  thsvi  God  deals  righteously  even  norf  (Psalm  37.25; 
Isaiah  33.  16).  Judge  not  by  a  part,  but  by  the  ivhole  of  a 
godly  man's  life,  and  by  7m  e7id,  even  here  (James  5.  11). 
The  one  and  the  same  outward  event  is  altogether  a  difi'er- 
ent  thing  in  its  inward  bearings  on  the  godly  and  on  the 
ungodly  even  here.  Even  prosperity,  much  more  calamitj'', 
is  a  punishment  to  the  wicked  (Proverbs  1.  32).  Trials  are 
chastisements  for  their  good  (to  the  righteous)  (Psalm  119. ; 
67,  71,  75).  See  Preface  on  the  Design  of  this  book.  8. 
they  that  plough  iniquity  .  .  .  reap  tl»e  same — (Prov- 
erbs 22.  8;  Hosea  8.  7;  10.  13;  Galatians  6.  7,  8).  9.  breath 
of  his  nostrils— God's  anger.  A  figure  from  the  fiery 
winds  of  the  East  (ch.  1. 16;  Isaiah  5.  25;  Psalm  18.  8,  15), 
10.  lion— t.  e.,  Wicked  men,  upon  whom  Eliphaz  wished 
to  show  that  calamities  come  in  spite  of  their  various 
resources,  just  as  destruction  comes  on  the  lion  in  spite 
of  his  strength  (Psalm  .58.  6;  2  Timothy  4. 17).  Five  differ- 
ent  Hebrew  terms  here  occur  for  lion.  The  raging  of  the 
lion  (the  tearer),  and  the  roaring  of  the  bellowing  lion,  and 
the  teeth  of  the  young  lions,  not  whelps,  but  grown  up 
enough  to  hunt  for  prey.  The  strong  lion  {English  Version, 
old),  &c.,  the  whelps  of  the  lioness  (not  the  stout  lion,  as 
English  Version).  [Barnes  and  Umbreit.]     The  various 


First  Speech  of  Eliphaz. 


JOB   V. 


Ills  Conclusion  from  the  Vision. 


phases  of  wickedness  are  expressed  by  this  variety  of 
terms:  obliquelj%  Job,  his  wife  and  children,  may  be 
hinted  at  by  the  lion,  lioness  and  whelps.  Tlie  one  verb, 
are  brokeri,  doefi  not  suit  bolli  subjects;  therefore,  supply 
"  tlie  roaring  of  the  bellowing  lion  is  silenced."  The  strong 
lion  dies  of  want  at  last,  and  the  whelps,  torn  from  the 
mother,  are  scattered,  and  the  race  becomes  extinct.  1;J. 
a  tiling— Hebi-ew,  a  word.  Eliphaz  confirms  his  view  by  a 
Divine  declaration  which  teas  secretly  and  unerjicctedlj/  im- 
parted to  him.  a  little— ^(7.,  a  xchisper.  Implying  the  still 
Bilenoe  around,  and  that  more  was  conveyed  than  articu- 
late words  could  utter  (ch.  20.  14;  2  Corinthians  12.  4).  13. 
Ill  tlioug;li(s  from  the  visions — [So  AViXEU  and  English 
Version.]  Whilst  revolving  night  visions  previously  made 
to  him  (Daniel  2.  29).  Rather,  "  In  my  manifold  (Hebrew, 
divided)  thoughts,  be/ore  the  visions  of  the  night  com- 
menced;" therefore  not  a  delusive  dream  (Psalm  4.  4). 
[Umbkeit.]  deep  sleep— (Genesis  2.  21;  15.  12).  16.  It 
stood  still—At  first  the  apparition  glides  before  Eliphaz, 
then  stands  still,  but  with  that  shadowy  indistinctness  of 
forna  which  creates  such  an  impression  of  awe;  a  gentle 
murmur;  not  (English  Version):  there  was  silence:  For  in  I 
Kings  19. 12,  the  voice,  as  opposed  to  the  previous  storm, 
denotes  a  gentle,  still  viiirmur.  17.  mortal  mnn  ...  a 
man — Two  Hebrew  Avords  for  man  are  used  ;  the  first  im- 
plying \\\&  feebleness ;  the  second  his  strength.  Whether 
feeble  or  strong,  man  is  not  righteous  before  God.  17. 
more  just  tlian  God  .  .  .  more  pure  t!iun  3iis  Bin  Iter — 
But  this  would  be  self-evident  without  an  oracle.  18. 
folly — Imperfection  is  to  be  attributed  to  the  angels,  in 
comparison  with  Him.  The  holiness  of  some  of  them  had 
given  way  (2  Peter  2.  4),  and  at  best  is  but  the  holiness  of 
a  creature.  Folly  is  the  want  of  moral  consideration. 
[Umbreit.]  19.  houses  of  clay  —  (2  Corinthians  5.  1). 
Houses  made  of  sun-dried  clay  bricks  are  common  in  the 
East;  they  are  easily  washed  away  (Matthew  7.  27).  Man's 
foundation  is  tliis  dust  (Genesis  3.  19).  l>efore  the  motli — 
Rather,  as  before  the  moth,  which  devours  a  garinent  (cli. 
13.  28;  Psalm  39.  11;  Isaiah  50.  9).  Man,  who  cannot,  in  a 
phj'sical  point  of  view,  stand  before  the  very  moth,  surely 
cannot,  in  a  moral,  stand  before  God.  20.  from  morninjsj 
to  evening — Unceasingly;  or,  better,  between  the  morning 
and  evening  of  one  short  day  (so  Exodus  18.  11;  Isaiah  38.  12). 
"They  are  destroyed;"  better,  "  they  would  be  destroyed," 
If  God  withdrew  His  loving  protection.  Th.erefore  man 
must  not  think  to  be  holy  before  God,  but  to  draw  holiness 
and  all  things  else  from  God  {v.  17.)  31.  tlielr  excellency 
— <Psalm  39.  11:  146.  4;  1  Corinthians  13.  8).  But  Umbreit, 
by  an  Oriental  image  from  a  bow,  useless,  because  xinstrung. 
"Their  nerve  or  string  vfo\\\(\  be  torn  away."  Miciiaelis, 
better  in  accordance  with  v.  19,  makes  the  allusion  be  to 
the  cords  of  a  tabernacle  taken  down  (Isaiah  33.  20). 
they  die,  even -»vithout  -wisdom — Rather,  "They  would 
perish,  yet  not  according  to  wisdom,"  but  according  to 
arbitrary  choice,  if  God  were  not  infinitely  wise  and  holy. 
The  design  of  the  spirit  is  to  show  that  the  continued  ex- 
istence of  weak  man  proves  the  inconceivable  wisdom 
and  holiness  of  God,  which  alone  save  man  from  ruin. 
[Umbreit.]  Bengel  shows  from  Scripture,  that  God's 
holiness  (Hebrew  Kadosh)  comprehends  all  his  excellen- 
cies and  attributes.  De  Wette  loses  the  scoj)e,  in  explain- 
ing it,  of  the  shortness  of  man's  life,  contrasted  with  the 
angels  "before  tliey  have  attained  to  wisdom," 

CHAPTER     V. 

Ver.  1-27.    Elipiiaz's  Conclusion  from  the  Vision. 

1.  if  there  he  any,  &c.— Rattier  will  He  (God)  reply  to 
thee?  Job,  after  the  revelation  Just  given,  cannot  be  so 
presumptuous  as  to  think  God  or  any  of  the  holy  ones 
(Daniel  4. 17;  angels)  round  His  throne,  will  vouchsafe  a 
reply  (a  judicial  expression)  to  his  rel)ellious  complaint. 

2.  -wrath  .  .  .  envy— Fretful  and  passionate  complaints; 
such  as  Eliphaz  charged  Job  with  (ch.  4.  5;  so  Proverl^s  14. 
30),  Not,  the  wrath  of  God  killeth  the  foolisli,  and  His 
envy,  &c.  3.  tlie  foolish— The  wicked,  I  have  seen  the 
sinner  spread  his  roo<s  wide  !n  prosperity,  yet  clrcum- 
■tances  suddenly  occurred  which  gave  occasion  for  his 


once  prosperous  dwelling  being  cursed  as  desolate  (Psalm 
37.  35,  30;  Jeremiah  17.  8).  4.  His  children  .  .  .  crushed 
in  tl»c  gate— A  judicial  formula.  The  gate  was  the  place 
of  judgment,  and  of  other  puljlic  proceedings  (Psalm  127. 
5;  Proverl)s  22.  22;  Genesis  Zl  10;  Deuteronomy  21.  19). 
Such  propylsea  have  been  found  in  the  Assyrian  remains. 
Eliphaz  obliquely  alludes  to  the  calamity  which  cut  off 
Job's  children.  5.  even  out  of  the  thorns— Even  when 
part  of  the  grain  remains  hanging  on  the  thorn  bushes 
(or,  w  growing  among  thorns,  Matthew  13.  7),  the  hungry 
gleaner  does  not  grudge  the  trouble  of  taking  even  it 
away,  so  clean  swept  away  is  the  harvest  of  the  M-icked. 
the  robber— As  the  Sabeans,  who  robl^ed  Job.  Rather, 
transXaie  the  thirsty,  i\.ii  the  antithesis  in  the  parallelism, 
the  hungry,  proves.  6.  Altliough- Rather,  for  truly. 
[Umbreit  ]  aflllction  cometh  not  forth  of  the  dust- 
Like  a  weed,  of  its  own  accord.  Eliphaz  hints  that  the 
cause  of  it  lay  with  Job  himself.  7.  Yet— Rather,  Truly, 
or,  But  Aflliction  does  not  come  from  chance,  but  is  the  ap- 
pointment of  God  for  sin ;  i.  c.,  the  original  birth-sin  of 
man.  Elipliaz  passes  from  tlie  particular  sin  and  conse- 
quent suffering  of  Job  to  the  universal  sin  and  sutTering 
of  mankind.  Troubles  spring  from  man's  common  sin  by 
as  necessary  a  law  of  natural  consequences  as  sparks 
(Hel)rew,  sons  of  coal)  fly  upward.  Troubles  are  many  and 
fiery,  as  sparks  (1  Peter  4.  12;  Isaiah  43.  2).  Umbreit 
for  sparks  has  birds  of  prey;  lit.,  sons  of  lightning, 
not  so  well.  8.  Therefore  (as  aflliction  is  ordered  by 
God,  on  account  of  sin),  I  would  have  you  to  seek  unto 
God  (Isaiah  8.  19;  Amos  5.  8;  Jeremiah  5.  24).  H. 
Connected  with  v.  9.  His  unsearchable  dealings  are  with  n 
view  to  raise  the  humble  (and  abase  the  proud),  Luke  1. 52. 
Therefore  Job  ought  to  turn  humbly  to  Him.  13.  enter- 
prise— lit.,  realization.  The  Hebrew  combines  in  the  one 
word  the  two  ideas,  wisdom  nmX  happiness,  enduring  eocist- 
cnce  being  the  etymological  and  philosophical  root  of  the 
combined  notion.  [Umbreit.]  13.  Paul  (1  Corinthians  3. 
19)  quoted  this  clause  with  the  formula  establishing  its 
inspiration,  it  is  written.  He  cites  the  exact  Hebretv  -words, 
not  as  he  usually  does  the  LXX.  Greek  version  (Psalm  9. 
15).  Haman  was  hanged  on  the  gallows  he  prepared  for 
Mordecai  (Esther  5.14;  7.  10).  The  wise — the  cunning,  is 
carried  headlong— Their  sclieme  is  precipitated  before  it 
is  ripe.  14.  Judicial  blindness  often  is  sent  upon  keen 
men  of  the  world  (Deuteronomy  28.  29;  Isaiah  59. 10;  Jolin 
9.  39).  13.  From  the  sword  which  proceedeth  from  their 
moiUh  (Psalm  59.  7;  57.  4).  16.  tlie  poor  hath  hope- of  the 
interposition  of  God.  iniquity  stoppeth  lier  moiitli^ 
(Psalm  107.  42;  Micah  7.  9, 10;  Isaiah  62. 15).  Especially  at 
the  last  day,  through  shame  (Jude  15;  Matthew  22.  12). 
The  mouth  was  the  offender  (v.  15),  and  the  mouth  shall  tlien 
be  stopped  (Isaiah  25.  8)  at  the  end.  17.  happy— Xot  that 
the  actual  suffering  is  joyous;  but  the  consideration  oilhe 
righteousness  of  Him  who  sends  it,  and  the  end  for  which 
it  is  sent,  make  it  a  cause  for  thankfulness,  not  for  com- 
plaints, such  as  Job  had  uttered  (Hebrews  12. 11).  Eliphaz 
implies  that  the  end  in  this  case  is  to  call  back  Job  from 
the  particular  sin  of  which  he  takes  for  granted  that  Job 
is  guilty.  Paul  seems  to  allude  to  this  passage  in  Hebrews 
12.  5;  so  James  1. 12;  Proverbs  3. 12.  Eliphaz  does  not  givo 
due  prominence  to  this  truth,  but  rather  to  Job's  sin.  It 
is  Elihu  alone  (32.-37.)  who  fully  dwells  upon  the  truth, 
that  affliction  is  mercy  and  justice  in  disguise,  for  the  good 
of  the  sulTerer.  18.  he  maketh  sore,  and  hindeth  up — 
(Deuteronomy  32.  39;  Hosea  6. 1 ;  1  Samuel  2.  6).  An  imago 
from  binding  up  a,  vfonwfi..  The  healing  art  consisted  much 
at  that  time  In  external  applications,  19.  lu  six  .  .  .  yea, 
in  seven— (Proverbs  6. 16;  Amos  1.  3).  The  Hebrew  idiom 
fixes  on  a  certain  number  (here  six),  in  order  to  call  atten- 
tion as  to  a  thing  of  Importance;  then  Increases  the  force 
by  adding,  with  a  ?/eo,  nay  sci'cn,  the  next  higher  number; 
here  seven,  the  sacred  and  perfect  number.  In  all  pos<ihl-'>' 
trou))les;  not  merely  In  the  precise  number  seven.  'Zt), 
power— (Jeremiah  5.  12).  Hebrew,  hands,  of  the  swortk 
— (Ezekiel  3.5. 5,  Margin)  Hands  are  given  to  the  sword  per- 
sonirted  as  a  living  agent,  ai.  (Psalm  31.  20;  Jertmiali  IS. 
18.)  Smite  (Psalm  73.  9).  22.  famine  thou  shalt  laugh— 
Xot,  in  spite  of  destruction  and  famine,  which  Is  true 

313 


Heply  of  Job  to  Eliphaz 


JOB   VI. 


He  Reprovcth  his  Friends  for  Unkindnesa. 


(Habakkuk  3.  17,  18),  though  not  the  truth  meant  by 
£liphaz,  but  because  those  calamities  shall  not  come  upon 
thee.  A  different  Hebrew  word  from  that  in  i-.  20;  there, 
famine  in  general;  here,  the  languid  stale  of  tliose  wanting 
proper  nutriment.  [Barnes.]  23.  In  leagwc  ^vith  tJie 
Btones  of  tlie  field— Tliey  shall  not  hurt  the  fertility  of 
thy  soil ;  nor  tlie  wild  bea.sts  thy  fruits.  Spoken  in  Arabia 
Deserta,  where  stones  abounded.  Arabia,  derived  from 
Arabah—A  desert  plain.  The  first  clause  of  this  verse 
answers  to  the  first  clause  of  verse  22;  and  tlie  last  of  this 
verse  to  the  last  of  that  verse.  The  full  realization  of  this 
is  yet  future  (Isaiah  6.5.  23,  25;  Ilosea  2.  18).  24.  know— 
"Tliou  Shalt  rest  in  the  assurance,  that  tliine  habitation 
is  the  abode  of  peace ;  and  (if)  thou  nuraberest  thine  herd, 
thine  expectations  prove  not  fallacious."  [Umbreit.]  Sin 
does  not  agree  with  the  context.  The  Hebrew  word— ^o 
miss  a  mark,  said  of  archers  (Judges  20.  IG).  The  Hebrew 
for  "habitation"  primarily  means  the  fold  for  cattle;  and 
for  "  visit,"  often  to  take  an  account  of,  to  number.  "Peace" 
is  the  common  Eastern  salutation ;  including  inward  and 
outward  prosperity.  25.  as  the  grass — (Psalm  72. 1(3).  Prop- 
erly, Jierb  bearing  seed  (Genesis  1. 11,  12).  26.  lu  full  nge— 
Bo  full  of  days  (42. 17;  Genesis  35.  29).  Not  mere  length  of 
years,  but  ripeness  for  death,  one's  inward  and  outward 
full  development  not  being  prematurely  cut  short,  is  de- 
noted (Isaiah  C.5.  22),  Thou  shall  come,  not  lit.,  but  express- 
ing willingness  to  die.  Eliphaz  speaks  from  the  Old  Testa- 
ment point  of  view,  which  made  full  yeai-s  a  reward  of 
the  righteous  (Psalm  91. 16;  Exodus  20. 12),  and  premature 
death  the  lot  of  the  wicked  (Psalm  5.5.  23).  The  righteous 
are  immortaltill  their  work  is  done.  To  keep  them  longer 
would  be  to  render  them  less  fit  to  die.  God  takes  tliem 
at  their  best  (Isaiah  57. 1).  The  good  are'  compai-ed  to 
wheat  (Matthew  13.  30).  cometli  in— lit.,  ascends.  The 
corn  is  lifted  up  off  the  earth  and  carried  home;  so  the  good 
man  "is  raised  into  the  heap  of  sheaves."  [Umbreit.] 
a?.  Seai-cliedlt  .  .  .  for  thy  gooA— lit.,  for  thyself  {Fsahn 
111.  2;  Proverbs  2,  4;  9. 12), 

CHAPTER   VI. 

FIRST    SERIES    CONTINUED. 

Ver.  1-30,  Reply  of  Job  to  Eliphaz.  2.  thoronglUy 
■»vclghietl— Oh  that,  instead  of  censuring  my  complaints 
when  thou  oughtest  rather  to  have  sympathized  with  me, 
tliou  wouldcst  accurately  compare  together  my  sorrow, 
and  my  misfortunes;  these  latter  outweigh  in  the  balance 
the  former.  3.  tlie  sand — (Proverbs  27.  3).  are  s-walloived 
wp— See  Jlargin,  So  Psalm  77.  4,  But  Job  plainly  is  apol- 
ogizing, not  for  not  having  had  words  enough,  but  for 
having  spoken  too  much  and  too  boldly ;  and  the  Hebrew 
is,  to  speak  rashly.  [Umbreit,  Gesenius,  Rosenmuller,] 
"Therefore  were  my  words  so  rash."  41.  nrroivs  .  .  . 
witliin  me — harve  pierced  me.  A  poetic  image  represent- 
ing the  avenging  Almighty  armed  with  bow  and  arrows 
(Psalm  3S.  2,  3).  Here  the  arrows  are  poisoned.  Peculiarly 
appropriate,  in  reference  to  W-e  burning  pains  which  pene- 
trated, like  poison,  into  the  inmost  piarts — ("spirit;"  as 
contrasted  with  mere  surface  flesh  wounds)  of  Job's  body. 
set  themselves  In  array— A  military  image  (Judges  20. 
S3).  All  the  terrors  which  the  Divine  wrath  can  muster 
are  set  in  array  against  me  (Isaiah  42. 13).  5.  Neither  wild 
animals,  as  the  wild  ass,  nor  tame,  as  the  ox,  are  dissatis- 
fied when  well  supplied  with  food.  The  braying  of  the 
one,  and  the  lowing  of  the  other,  prove  distress  and  want 
of  palatable  food.  So,  Job  argues,  if  he  complains,  it 
is  not  without  cause;  viz.,  his  pains,  which  are,  as  it 
were,  disgusting  food,  which  God  feeds  him  with — end  of 
verse  7.  But  he  should  have  remembered  a  rational  being 
should  evince  a  better  spirit  than  the  brute.  6.  un- 
savoury—Tasteless, insipid.  Salt  is  a  chief  necessary  of 
life  to  an  Eastern,  whose  food  is  mostly  vegetable,  the 
■wltite—UL,  spittle  (1  Samuel  21. 13),  which  the  wliite  of  an 
egg  resembles.  7.  To  touch  is  contrasted  with  meat.  "  My 
taste  refused  even  to  touch  it,  and  yet  am  I  fed  with  such 
meat  of  sickness."  The  second  clause  lit.,  is,  "Such  is  like 
the  sickness  of  my  food."  The  natural  taste  abhors  even 
to  touch  insipid  food,  and  such  forms  my  nourishment. 
For  my  sickness  is  like  such  nauseous  food,  [Umbreit,] 
314 


(Psalm  42,  3;  SO.  5;  102.  9).  No  wonder,  then,  I  complain. 
8.  To  desire  death  is  no  necessary  proof  of  fitness  for 
death.  The  ungodly  sometimes  desire  it,  so  as  to  escape 
trouljles,  without  thought  of  the  hereafter.  The  godly 
desire  it,  in  order  to  be  with  the  Lord;  but  they  patiently 
wait  God's  will.  9.  destroy — lit.,  grind  or  crush  (Isaiah 
3.  15).  let  loose  his  hand— God  had  put  forth  His  liand 
only  so  far  as  to  wound  the  surface  of  Job's  flesh  (ch.  1. 12; 
2.6);  he  wishes  that  hand  to  be  let  loose,  so  as  to  wound 
deeply  and  vitally,  cut  me  off— ^letaphor  from  a  weaver 
cutting  off  the  web,  when  finished,  from  the  thrum 
fastening  it  to  the  loom  (Isaiah  38.  12).  10.  I  -would 
harden  myself— Rather,  "I  would  cxidt  in  the  pain,"  if 
I  knew  tliat  that  pain  would  hasten  my  death.  [Ge- 
senius.] UijBREiT  translates  the  Hebrew  of  "Let  Him 
not  spare,"  unsparing;  and  joins  it  with  pain.  Tlie 
English  Version  is  more  vivid,  concealed— I  have  not 
disowned,  in  word  or  deed,  the  commands  of  the  Holy 
One  (Psalm  119.46;  Acts  20.  20).  He  says  this  in  answer 
to  Elipliaz'  insinuation  that  he  is  a  hypocrite.  God  is 
here  called  the  Holy  One,  to  imply  man's  reciprocal  obli- 
gation to  be  holy,  as  Pie  is  holy  (Leviticus  19.  2).  11.  What 
strength  have  T,  so  as  to  warrant  the  hope  of  restoration  to 
health?  a  hope  which  Eliphaz  had  suggested.  And  what 
but  a  miserable  end  of  life  is  before  me,  that  I  should  desire 
to  prolong  life  f  [Umbreit.]  Umbreit  and  Rosenmuller 
not  so  well  translate  the  last  words  to  be  patient.  12.  Dis- 
ease had  so  attacked  him,  that  his  strength  would  need  to 
be  hard  as  a  sto7ie,  and  his  flesh  like  brass,  not  to  sink 
under  it.  But  he  has  only  flesh,  like  other  men.  It  must, 
therefore,  give  way;  so  tliat  the  hope  of  restoration  sug- 
gested by  Eliphaz  is  vain  (see  Note  5, 11).  13.  Is  not  my 
help  in  me  I — Tlie  interrogation  is  better  omitted.  "  There 
is  no  help  in  me  ! "  For  "  wisdom,"  deliverance  is  a  better 
rendering.  "And  deliverance  is  driven  quite  from  me." 
14-.  pity — A  proverb.  Charity  is  the  love  which  judges  in- 
dulgently of  our  fellow-men :  it  is  put  on  a  par  with  tntth 
in  Proverbs  3. 3,  for  they  together  form  the  essence  of 
moral  perfection.  [Umbreit.]  It  is  the  spirit  of  Chris- 
tianity (1  Peter  4. 8 ;  1  Corinthians  13. 7 ;  Proverbs  10. 12;  17. 
17).  If  it  ouglit  to  be  used  towards  all  men,  much  more 
towards  friends.  But  he  who  does  not  use  it  forsakcth  (re- 
nouncetli)  the  fear  of  the  Almighty  (James  2. 13).  15.  Those 
wliom  I  regarded  as  my  brethren,  from  whom  I  looked  for 
faithfulness  in  my  adversity,  have  disappointed  me,  as 
the  streams  failing  from  drought;  wadys  of  Arabia,  filled 
in  the  winter,  but  dry  in  the  summer,  which  disappoint 
the  caravans  expecting  to  find  water  there.  The  fulness 
and  noise  of  these  temporary  streams  answer^  to  the  past 
large  and  loud  professions  of  my  friends;  their  drj'ness 
in  summer,  to  the  failure  of  the  friendship  when  needed. 
The  Arab  proverb  says  of  a  treacherous  friend,  "I  trust 
not  in  thy  torrent"  (Isaiah  58.  11,  Margin),  streams  of 
hroolvs— Ratlier,  "■the  brook  in  the  ravines  which  passes 
away."  It  has  no  perpetual  spring  of  water  to  renew  it 
(unlike  "tlie  fountain  of  living  waters,"  Jeremiah  2.  13; 
Isaiah  33. 16,  at  the  end) ;  and  thus  passes  away  as  rapidly 
as  it  arose.  10.  blackish — lit..  Go  as  a  mourner  in  black 
clothing  (Psalm  34.14).  A  vivid  and  poetic  image  to  pic- 
ture tlie  stream  turbid  and  black  with  melted  ice  and 
snow,  descending  from  the  mountains  into  the  valley. 
In  the  next  clause,  the  snow  dissolved  is,  in  the  poet's 
view,  hid  in  the  flood.  [Umbreit.]  17.  wax  -warm- 
Rather,  at  the  time  when.  (But  they  soon)  [Umbreit], 
"they  become  narroiver  (flow  in  a  narrower  hed),  they  are 
silent  (cease  to  flow  noisily);  in  the  heat  (of  tlie  sun) 
they  are  consumed  or  vanish  out  of  their  place.  First  the 
stream  flows  more  narrowly— then  becomes  silent  and 
still ;  at  length  every  trace  of  water  disappears  by  evap- 
oration under  the  hot  sun."  [Umbreit.]  18.  turned 
aside — Ratlier,  Caravans  (Hebrew  travellers)  turn  aside  from 
their  way,  by  circuitous  routes,  to  obtain  water.  They  had 
seen  tlie  brook  in  spring  full  of  water:  and  now  in  the 
summer  heat,  on  their  weary  journey,  they  turn  ofl"  their 
road  by  a  devious  route  to  reach  the  living  waters,  which 
they  remembered  with  sucli  pleasure.  But,  when  "they 
go,"  it  is  "into  a  desert."  [Notes  and  Umbreit.]  Not  as 
English  Version,  "They  go  to  nothing,"  which  would  be  a 


Job's  Reproof  Continued. 


JOB  VIL 


He  Excuses  his  Desire  for  Death. 


tnme  repetition  of  the  drying  up  of  the  waters  in  v.  17; 
instead  of  waters,  tliey  find  an  '^  empty  ivUdcrness ;"  and, 
not  having  strength  to  regain  their  road,  bitterly  disap- 
pointed, tlwy  perish.  The  terse  brevity  is  most  expressive. 
19.  tlie  troops— I.  e..  Caravans.  Tenia,  north  of  Arabia 
Deserta,  near  the  SjTlau  desert;  called  from  Tenia  son  of 
Ishniael  (Genesis  2.5. 13 ;  Isaiah  21. 14  ;  Jeremiah  2.5.  23).  Still 
SO  called  by  the  Arabs.  Verses  Id,  20  give  another  picture 
vf  the  niortiflcation  of  disappointed  hopes,  viz.,  those  of 
the  caravans  on  the  direct  road,  anxiously  awaiting  the  re- 
turn of  their  companions  from  the  distant  valley.  The 
mention  of  the  locality  whence  the  caravans  came  gives 
living  reality  to  the  picture.  Sheba  refers  here  not  to  the 
marauders  in  North  Aral)ia  Deserta  (ch.  1. 1.5),  Ijut  to  tlie 
merchants  (Ezekiel  27.  22)  in  the  south,  in  Arabia  Felix  or 
Yemen,  "afaroff"  (.leremiah  6.20;  INIatthcw  12.42;  Genesis 
10.28).  Caravans  are  first  mentioned  (Genesis  37.  25);  men 
needed  to  travel  thus  in  companies  across  the  desert,  for 
defence  against  the  roving  robbers,  and  for  mutual  ac- 
commodation. "Tlie  companies  waited  for  them,"  can- 
not refer  to  the  caravans  wJio  had  gone  in  quest  of  the  waters ; 
for  V.  18  describes  their  utter  destruction.  30.  lit.,  each  had 
hoped,  viz.,  that  their  companions  would  find  water.  The 
greater  had  been  their  hopes  the  more  bitter  now  their 
disappointnient ;  they  came  thither,  to  tlie  place,  andivere 
ashamed;  lit.,  their  countenances  &e;r)!,  an  Oriental  phrase 
for  the  shame  and  consternation  of  deceived  expectation. 
So  ashamed  as  to  disappointment  (Romans  5.  .5).  31.  As 
the  dried-up  brook  is  to  the  caravan,  so  are  ye  to  me,  viz., 
a.  nothing;  ye  might  as  well  not  be  In  existence.  [Um- 
BREiT.]  The  Margin,  like  to  them  or  it  {viz.,  the  waters  of 
the  brook),  is  not  so  good  a  reading,  ye  see,  ami  are 
afraid— Ye  are  struck  aghast  at  t?ie  sight  of  my  misery, 
and  ye  lose  presence  of  mind.  Job  puts  this  mild  construc- 
tion on  their  failing  to  relieve  him  with  affectionate  con- 
solation. 33.  And  yet  I  did  not  ask  you  to  bring  me  a 
gift;  or  to  pay  for  me  out  of  your  substance  a  reward  (to  the 
Judge,  to  redeem  me  from  my  punishment);  all  I  asked 
from  you  was  affectionate  treatment.  33.  tlie  miglity — 
The  oppressor,  or  creditor,  in  whose  power  the  debtor  was. 
[Umbreit.]  34,  35.  Irony — If  you  can  teach  me  the  right 
vicu',  I  am  willing  to  be  set  right,  and  hold  my  tongue ;  and 
to  be  made  to  see  my  error.  But  then  if  your  words  be 
really  the  right  ivords,  hoiv  is  it  that  they  are  so  feeble? 
"  Yet  how  feeble  are  the  words  of  what  you  call  the  right 
view."  So  the  Hebrew  is  used  (in  Micah  2.10;  1.9).  The 
English  Version,  "How  poiverful,"  &q.,  does  not  agree  so 
well  with  the  last  clause  of  the  v.  "  And  what  will  your 
arguings  reprove?"  lit.,  "  the  reproofs  wliich  proceed  from 
you ;"  the  emphasis  is  on  you ;  you  may  find  fault,  who  are 
not  in  5712/ situation.  [Umbreit.]  3G.  Do  you  imagine,  or 
m.ean,  to  reprove  words,  and  (to  reprove)  the  speeclies  of 
one  desperate,  (whicli  are)  as  wind,  mere  nothings,  not  to 
be  so  narrowly  taken  to  task  ?  Umbrkit  not  so  well  takes 
the  Hebrew  for  as  ivind,  "as  sentiments;"  making  formal 
sentiments  antithetical  to  mere  speeches,  and  supplying, 
not  the  word  "reprove,"  but  "would  you  regard,"  from 
the  first  clause.  37.  "  Ye  overwhelm  ;"  lit.,  "ye  cause  (sup- 
ply, your  anger)  [Umbreit],  a  net,  viz.,  of  sophistry  [Noyes 
and  ScHL'TTENS],  to  fall  v])on  the  desolate  (one  bereft  of 
help,  like  the  fatherless  orphan) ;  and  ye  dig  (a  pit)  for  your 
friend,"  i.  e.,  try  to  ensnare  him,  to  catch  him  in  tlio  use 
of  unguarded  language.  [Noyes.]  (I'salm  .57.  (i);  metaphor 
from  hunters  catching  wild  beasts  in  a  pit  covered  with 
brusliwood  to  conceal  it.  UiinREiT  from  the  Syriac, 
and  answering  to  his  interpretation  of  the  first  clause, 
has  "  Would  you  be  indignant  against  your  friend  ?"  The 
Hebreio  in  ch.  41. 6,  means  to  feast  upon.  As  the  first  clause 
nsks,  "Would  you  catch  him  in  a  netf"  so  this  follows  up 
the  image,  "And  would  j'ou  next  feast  vpo7i  Jtim,  and  his 
miseries?"  So  LXX.  2S.  lie  content— liathov,  be  pleased 
<o— look.  Since  you  have  so  falsely  judged  my  words, 
look  ripon  me,  i.  e.,  upon  my  countenance  :  for  (it  Is  evident 
before  your  faces)  if  I  lie;  my  countenance  will  betray 
me,  if  I  be  the  hypocrite  that  you  suppose.  39.  Return- 
Rather,  retract  your  charges  :  "  Let  it  not  he  iniquity ;"  i.  e., 
(TCtViict)  that  inJustice7nay7iot  be  done  nic.  Ye.i  retract,  "my 
righteousness  is  in  it;"  i.e.,  my  i-ight  is  Involved  in  tliis 


matter.  30.  Will  you  say  that  my  guilt  lies  in  the  organ  of 
speech,  and  will  you  call  it  to  account?  or  is  it  that  my 
taste  (palate)  or  discernment  is  not  capable  to  form  a  judg^ 
merit  of  pei-verse  things f  Is  it  thus  you  will  explain  the 
fact  of  my  having  no  consciousness  of  guilt  ?  [Umbreit.] 

CHAPTEE   VII. 

Vcr.  1-21.  Job  Excuses  His  Desire  fob  Death.  1.  ap- 
pointed time— Better,  warfare,  hard  conUict  with  evil 
(so  in  Isaiah  10.2;  Daniel  10. 1;  and  ch.  11. 11);  translate  it 
appointed  time  (ch.  11.  5, 13 ;  Psalm  ,39. 1).  Job  reverts  to  the 
sad  picture  of  man,  however  great,  which  he  had  drawn 
(ch.  3. 14),  and  details  in  tliis  chapter  the  miseries  which 
his  friends  will  see,  if,  according  to  his  request  (ch.  C.  28), 
they  will  look  on  him.  Even  the  Christian  soldier,  "war- 
ring a  good  warfare,"  rejoices  "wiicn  It  is  completed  (1 
Timothy  1.18;  2  Timothy  2.3;  4.7,8).  3.  earnestly  de- 
slretli — Hebrew,  p>ants  for  the  (evening)  shadow.  Easterns 
measure  time  l)y  the  length  of  their  shadow.  If  the  ser- 
vant longs  for  the  evening  when  his  wages  are  paid,  why 
may  not  Job  long  for  the  close  of  his  hard  service,  when 
he  shall  enter  on  hisreivardi  This  proves  that  Job  did 
not,  as  many  maintain,  regard  the  grave  as  a  mere  sleep. 
3.  Months  o/  comfortless  misfortune.  "I  am  made  to  pos- 
sess," lit.,  to  be  heir  to.  Irony.  To  be  heir  to,  is  usually  a 
matter  of  joy;  but  here  it  is  the  entail  of  an  involuntary 
and  dismal  inheritance.  Months,  for  days,  to  express  its 
long  duration.  Appointed,  lit.,  they  have  numbered  to  me; 
marking  well  the  unavoidable  doom  assigned  to  him.  4. 
Lit.,  "  when  shall  be  the  flight  of  the  night  ?"  [Gesenius.] 
Umbreit,  not  so  well,  "the  night  is  long  extended:"  lit., 
measured  out:  so  Marg.  5.  In  elephantiasis  maggots  aro 
bred  in  the  sores  (Acts  12.  23;  Isaiah  14. 11).  clods  of  dust 
— Rather,  a  crust  of  dried  filth  and  accumulated  corruption 
(ch.  2.  7,  8).  iny  skin  is  broken  and  loatlisonie — Rather, 
comes  together  so  as  to  heal  up,  and  again  breaks  out  with 
running  matter.  [Gesenius.]  More  simply  the  Hebrew  is, 
"My  skin  rests  (for  a  time)  and  (again)  melts  away"  (Psahn 
58.7).  6.  (Isaiah 38. 12.)  Every  day  like  tlie  weaver's  slnii- 
tle  leaves  a  thread  behind;  and  each  shall  wear,  as  he 
weaves.  But  Job's  tliought  is,  that  his  days  must  swiftly 
be  cut  ofl"  as  a  web ;  without  hope,  viz.,  of  a  recovery  and 
renewal  of  life  (ch.  14. 19;  1  Chronicles  29. 15).  7.  Address 
to  God.  Wind,  a  picture  of  evanescence  (Psalm  78.  3!)). 
sliall  no  more  see— Rather,  "shall  no  more  return  to  see 
good."  This  change  from  the  different  wish  in  ch.3. 17, 
&c.,  is  most  true  to  nature.  He  is  now  in  a  softer  mood; 
and  a  beam  from  former  days  of  prosperity  falling  upon 
memory,  and  the  thought  of  the  unseen  world,  where  one 
is  seen  7io  more  (v.  8),  drew  from  him  an  expression  of  regret 
at  leaving  this  world  of  light  (Ecclesiastcs  11. 7).  So  lleze- 
kiah  (Lsiaiah  38. 11).  Grace  rises  above  nature  (2  Corinth- 
ians 5.  8).  8.  The  eye  of  him  wlio  beliolds  me  [present,  not 
p>ast,  as  English  Version],  i.  e.,  in  tlie  very  act  of  beholding  me, 
seeth  me  no  more.  "Thine  eyes  (are)  upon  me,  and  I  am 
not  ?"  He  disappears,  even  tvhile  God  is  looking  upon  him. 
Job  cannot  survive  the  gaze  of  Jehovali  (Psalm  104.  32; 
Ilevelation  20. 11).  Not  "  Tlune  eyes  seek  me  and  I  am  not 
to  be  found ;"  for  God's  eye  penetrates  even  to  tlie  unseen 
world  (Psalm  139.  8).  Umbreit  unnaturally  takes  Thine 
to  refer  to  one  of  the  three  friends.  9.  (2  Samuel  12.  2.J.)  the 
grave— The  Sheol,  or  place  of  departed  spirits,  not  dis- 
pioving  Job's  belief  in  the  resurrection.  It  merely  means, 
"He  shall  come  up  noinoro"in  thepi-cscnt  orderof  tilings. 
10.  (Pstilm  103. 10.)  The  Oriental  keenly  loves  his  dwell- 
ing. In  Arabian  elegies  the  desertion  of  abodes  l)y  their 
occupants  is  often  a  theme  of  sorrow.  Grace  overcomes 
tills  also  (Luke  IS.  29 ;  Acts  4. 31),  11.  Therefore,  as  such  is 
my  hard  lot,  I  will  at  least  have  the  melancholy  satisfac- 
tion of  venting  my  sorrow  in  words.  The  i/t-^rt-ii- open- 
ing words,  therefore  I,  at  all  events,  express  self-elevation. 
[Umbreit.]  13-14.  Why  doest  thou  deny  me  the  con^fol•t 
of  care-assuaging  sleep  ?  Why  scarcst  thou  me  with  frlglit- 
ful  dreams*  A  ni  I,  then,  a  sea  (rcgnided  in  Old  Testament 
))oetry  as  a  violent  rebel  against  tJod,  the  Lord  of  nature, 
who  therefore  curbs  his  violence)  (Jeremiah  5.  22)?  or  « 
whale  (or  some  other  sea  monster)  (Isaiah  27. 1),  that  thou 

315 


First  Speech  of  BUdad, 


JOB  VIII. 


more  Severe  than  that  of  Eliphaz. 


needest  thus  to  watch  and  curb  mef  The  Egyptians 
"watched"  the  crocodile  most  carefully  to  prevent  its 
doing  mischief.  14.  The  frightful  dreams  resulting  from 
elephantiasis  he  attributes  to  God;  the  common  belief 
assigned  all  night  visions  to  God.  15.  Umbreit  trans- 
lates, "  So  that  I  could  wish  to  strangle  mj'self— dead  by 
my  own  hands."  He  softens  this  idea  of  Job's  harbouring 
the  thought  of  suicide,  by  representing  it  as  entertained 
only  in  agonizing  dreams,  and  immediately  repudiated 
with  horror  next  verse,  "Yet  that  (self-strangling)  I 
loathe."  This  is  forcible  and  graphic.  Perhaps  tlie  mean- 
ing is  simply,  "  My  soul  chooses  (even)  strangling  (or  any 
violent  death)  rather  than  my  life"  {lit.,  my  bones)  (Psalm 
35. 10);  i.e.,  rather  than  the  wasted  and  diseased  skeleton, 
left  to  him.  In  this  view,  "  I  loathe  it"  (v.  16)  refers  to  his 
life.  16.  "Let  me  alone;"  i.  e.,  cease  to  afflict  me  for  the 
few  and  vain  days  still  left  to  me.  IT.  (Psalm  8. 4 ;  144. 3.) 
Job  means, "  What  is  man  that  thou  shouldest  make  him  o/ 
so  much  im.portance,  and  that  thou  shouldst  expend  such 
attention  (heart-thought)  upon  him"  as  to  make  him  the 
subject  of  so  severe  trials?  Job  ought  rather  to  have  rea- 
soned from  God's  condescending  so  far  to  notice  man  as 
to  try  him,  that  there  must  be  a  wise  and  loving  purpose 
in  trial.  David  uses  the  same  words  in  tlieir  right  appli- 
cation, to  express  wonder  that  God  should  do  so  much  as 
He  does  for  insignificant  man.  Christians  who  know  God 
manifest  in  tlie  man  Christ  Jesus  still  more  may  use 
them.  18.  With  each  new  day  (Psalm  73. 14).  It  is  rather 
God's  mercies,  not  our  trials,  that  are  "  new  every  morning''' 
(Lamentations  3. 23).  The  idea  is  that  of  a  shepherd  tak- 
ing count  of  his  flock  every  morning,  to  see  if  all  are  there. 
[CoccEius.]  19.  "  How  long  (like  a  jealous  keeper)  wilt 
thou  never  take  thine  eyes  off  (so  the  Heb.  for  depart  from) 
me  ?  Nor  let  me  alone  for  a  brief  respite'^  (lit.,  so  long  as  I 
take  to  swallow  my  spittle).  An  Arabic  proverb,  like  our, 
till  I  draiv  my  breath.  30.  "I  have  sinned  (I  grant);  yet 
what  sin  can  I  do  against  (to:  ch.  35. 6)  thee  (of  such  a  na- 
ture that  thou  shouldst  jealously  watch  and  deprive  me 
of  all  strength,  as  if  thou  didst  fear  me)?  (Yet  thou  art 
one  who  hast  men  ever  in  view,  ever  wafchest  tliem)— O 
thou  Watcher  (v.  12;  Daniel  9. 14),  not  as  English  Version, 
Preserver  [Gesexius]  of  men."  Job  had  borne  with  pa- 
tience his  trials,  as  sent  by  God  (ch.  1.21;  ch.  2.10);  only 
his  reason  cannot  reconcile  the  ceaseless  continuance  of 
his  mental  and  bodily  pains  with  his  ideas  of  tlie  Divine 
nature,  set  me  as  a  marlt — Wherefore  dost  tliou  make 
me  thy  point  of  attack?  i.e.,  ever  assail  me  with  new 
pains.  [Umbeeit.]  (Lamentations  3. 12.)  31.  for  mow — 
very  soon.  in.  tlie  morning — Not  the  resurrection;  for 
then  Job  will  b^ found.  It  is  a  figure,  from  one  seeking  a 
sick  man  in  the  morning,  and  finding  he  has  died  in  the 
night.  So  Job  implies  that,  if  God  does  not  help  him  at 
once,  it  will  be  too  late,  for  he  will  be  gone.  Tlie  reason  why 
God  does  not  give  an  immediate  sense  of  pardon  to  awak- 
ened sinners  is,  they  think  thej'  have  a  claim  on  God  for  it. 

CHAPTER    VIII. 

FIRST  SERIES.— FIRST   SPEECH  OF  BILDAD,    MORE    SEVERE 
And  COARSE  THAN   ELIPHAZ. 

Ver.  1-22.  The  Address  of  Bildad.  3.  like  a  .  .  . 
%vind— Disregarding  restraints,  and  daring  against  God. 
3.  The  repetition  of  pervert  gives  an  emphasis  galling 
to  Job  (ch.  34.  12).  "Wouldest  thou  have  God  (as  thy 
words  imply)  pervert  judgment,"  by  letting  thy  sins  go 
unpunished?  He  assumes  Job's  guilt  from  his  suffer- 
ings. 4:.  If — Rather,  "since  thy  children  have  sinned 
against  Him,  and  (since)  He  has  cast  them  away  for  (He- 
brew, by  tlie  hand  of)  their  transgressions,  (Yet)  if  thou 
wouldest  seek  unto  God,  &c.,  if  thou  wert  pure,  «S:c., 
surely  (even)  now  He  would  awake  for  thee."  Umbreit 
makes  the  apodosis  to,  "since  thy  children,"  Ac,  begin  at 
"  He  has  cast  them  away."  Also,  instead  of /or  "  He  gave 
them  up  to  (lit.,  into  tlie  hand  of)  their  own  guilt."  Bildad 
expresses  the  justice  of  God,  which  Job  had  arraigned. 
Thy  children  have  sinned,  God  leaves  them  to  the  conse- 
quence of  their  sin.  Most  cutting  to  the  heart  of  the  be- 
reaved father.  5.  seek  uuto  God  betimes— Early.  Make 
316 


it  the  first  &nd  chief  anxiety  (Psalm  78.34;  Hosea  5. 15; 
Isaiah  2C.  9;  Proverbs  8. 17 ;  13.  24).  6.  "  He  would  awake 
for  thee,"  i.  e.,  arise  to  thy  help.  God  seemed  to  be  asleep 
towards  the  sufferer  (Psalm  35.  23;  7.  6;  Isaiah  51.  9). 
make  .  .  .  prosperous — Restore  to  prosperity  thy  (their) 
righteous  habitation.  Bildad  assumes  it  to  have  been 
heretofore  the  habitation  of  guilt.  9.  thy  beginiiing — 
The  beginning  of  thy  new  happiness  after  restoration.  • 
latter  end— (ch.  42.  12 ;  Proverbs  23. 18).  8,  9.  The  sages  of 
the  olden  time  reached  an  age  beyond  those  of  Job's  time 
(Note  42. 16);  and  therefore  could  give  tlie  testimony  of  a 
fuller  experience,  of  yesterday — i.  e.,  a  recent  race.  We 
know  nothing  as  compared  with  them,  from  the  brevity 
of  our  lives.  So  even  Jacob  (Genesis  47.  9).  Knowledge 
consisted  then  in  the  results  of  observation,  embodied  in 
poetical  proverbs,  and  handed  down  by  tradition.  Lon- 
gevity gave  tlie  opportunity  of  wider  observation,  a 
sliadovv— (Psalm  144.  4;  1  Chronicles  29.  15).  10.  teacli. 
tliee — (ch.  6.  24),  had  said,  "  Teach  me."  Bildad,  therefore, 
says,  Since  you  want  teaching.  Inquire  of  the  fathers.  They 
will  teach  thee,  xitter  words — more  than  mere  speaking ; 
"put  forth  well-considered  words."  out  of  tlveir  Iieart — 
From  observation  and  reflection.  Not  raerelj',  from  their 
mouth:  such  as  Bildad  insinuates,  were  Job's  words. 
Verses  11, 12, 13  embody  In  poetic  and  sententious  form 
(probably  tlie  fragment  of  an  old  poem)  the  observa- 
tion of  the  elders.  The  double  point  of  comparison  be- 
tween the  ungodly  and  the  paper-reed  is,  1.  The  luxuri- 
ant prosperity  at  first;  and,  2.  The  sudden  destruction. 
11.  rash — 'Rdithev paper-reed :  the  papyrus  of  Egypt,  which 
was  used  to  make  garments,  shoes,  baskets,  boats,  and 
paper  (a  word  derived  from  it).  It  and  the  flag  or  bulrush 
grow  only  in  marshy  places  (such  as  are  along  the  Nile). 
So  the  godless  thrive  only  in  external  prosperity;  there 
is  in  the  hypocrite  no  inward  stability;  his  prosperity  is 
like  the  rapid  growtli  of  water  plants.  13.  not  cnt  do-»vu 
— Ere  it  has  ripened  for  the  scythe,  it  withers  more  sud- 
denly than  any  herb,  having  no  self-sustaining  power, 
once  that  the  moisture  is  gone,  Avhich  other  herbs  do  not 
need  in  the  same  degree.  So  ruin  seizes  on  the  godless  in 
the  zenitli  of  prosperit5',  more  suddenly  than  on  others 
wlio  appear  less  firmly  seated  in  their  possessions.  [Uii- 
BREIt.]  (Psalm  112.  10.)  13.  paths— So  ways  (Proverbs  1. 
19).  all  that  forget  God — The  distinguishing  trait  of  the 
godless  (Psalm  9.17;  50.22).  1-i.  cut  ofiF— So  Gesenius. 
Or,  to  accord  with  the  metaphor  of  the  spider's  house, 
"The  confidence  (on  which  he  builds)  shall  be  laid  in 
ruins"  (Isaiah  59.  5,  6).  15.  he  shall  hold  it  fast— Imply- 
ing his  eager  grasp,  when  the  storm  of  trial  comes.  As 
the  spider  "holds  fast"  b5^  its  web;  but  with  this  differ- 
ence, the  light  spider  is  sustained  by  that  on  Avhich  it 
rests,  the  godless  is  not  by  the  thin  web  on  which  he 
rests.  The  expression,  "Hold  fast,"  properly  applies  to 
the  spider  liolding  his  web,  but  is  transferred  to  tlie  man. 
Hj'pocrisy,  like  the  spider's  web,  is  fine-spun,  flimsy,  and 
woven  out  of  its  own  inventions,  as  the  spider's  web  out 
of  its  own  bowels.  An  Arab  proverb  says,  "Time  de- 
stroys tlie  well-built  house,  as  well  as  the  spider's  web." 
16.  l>efox-e  t!ie  snn— i.  e..  He  (tlie  godless)  is  green  only 
before  the  sun  rises;  but  he  cannot  bear  its  heat,  and 
withers.  So  succulent  plants  like  the  gourd  (Jonah  4. 7,  S). 
But  the  widespreading  in  the  gaixlen  does  not  quite  ac- 
cord with  this.  Better,  "in  sunshine;"  the  sun  repre- 
senting Wie  smiling  fortune  of  the  hypocrite,  during 
which  he  wondrously  progresses.  [Umbreit.]  The  image 
is  that  of  iveeds  growing  in  rank  luxuriance,  and  spread- 
ing over  even  heaps  of  stones  and  walls,  and  then  being 
speedily  torn  away.  17.  seeth  the  place  of  stones- i/e- 
brew,  "the  Iwuse  of  stones ;"  i.  e.,  the  wall  surrounding  the 
garden.  Tlie  parasite  plant,  in  creeping  towards  and  over 
the  wall— the  utmost  bound  of  the  garden— is  said  figura- 
tively to  "see"  or  regard  it.  18.  If  He  (God)  tear  him 
away  (English  Version,  destroy  ;  properly,  to  tear  aivay  rap' 
idly  and  violently)  from  his  place,  "  then  it  (the  place  per- 
sonified) shall  deny  him  "  (Psalm  103. 16).  The  very  soil  is 
ashamed  of  the  weeds  lying  withered  on  its  surface,  as 
though  it  never  had  been  connected  with  them.  So,  when 
the  godless  falls  from  prosporitj',  his  nearest  friends  dis- 


Eeply  of  Job  to  B'ddad. 


JOB  IX. 


No  Contending  with  God. 


own  him.  19.  Bitter  irony.  Tlie  hypocrite  boasts  of 
joy.  Tiiis  tlien  is  his  "joy  "  at  tlie  last,  mid  out  of  tl»e 
enrtli— Others  immediately,  who  talie  tlie  place  of  tlie 
man  thus  punished.  Not  godli/  men  (Matthew  3.  9).  For 
"  the  place  "  of  the  weeds  is  among  stones,  where  the  gar- 
dener wishes  no  plants.  'Bxi\.,ungodli/ ;  a  fresh  crop  of 
weeds  always  springs  up  in  the  room  of  those  torn  up: 
there  is  no  end  of  hypocrites  on  earth.  [Umbreit.]  ^0. 
Bildad  regards  Job  as  a  righteous  man,  wlio  has  fallen 
into  sin.  "God  will  not  cast  off  for  ever  a  perfect"  (or 
godly  man,  such  as  Job  was),  if  he  will  only  repent. 
"Tliose  alone  who  persevere  in  sin  God  will  not  help" 
(Hebrew,  take  by  the  hand;  Psalm  73.  23;  Isaiah  41. 13;  i2. 
6)  when  fallen,  ai.  TiW— lit.,  "  to  the  point  that ; "  God's 
blessing  on  thee,  when  repentant,  will  go  on  increasing 
to  the  point  that,  or  until,  &c.  33.  The  haters  of  Job  are 
the  wicked.  They  shall  be  clothed  with  shame  (Jeremiah 
3.  25 ;  Psalm  35. 26 ;  109. 29),  at  the  failure  of  their  hope,  that 
Job  would  utterly  perish,  and  because  they,  instead  of 
him,  come  to  naught. 

CHAPTER  IX. 

FIRST  SERIES. 

Ver.  1-35.    Reply  of  Job  to  Bildad.  3.  I  Unoiv  tliat 

It  is  so— That  God  does  not  "pervert  justice"  (8.  3).  But 
(even  though  I  be  sure  of  being  in  the  right)  how  can  a 
mere  man  assert  his  right— (be  j  ust)  with  God.  The  gospel 
answers  (Romans  3.  26).  3.  if  He  (God)  ^viH  coiiteiid 
■»vitU  Iiiin — lit.,  "  deign  to  enter  into  judgment."  lie  can- 
not ans-»ver,  &c. — He  (man)  would  not  dare,  even  if  he 
had  a  thousand  answers  in  readiness  to  one  question  of 
God's,  to  utter  one  of  them,  from  awe  of  his  Majesty.  4. 
Hebrew,  Wise  in  heart  (sinderstanding)!  And  miglity  in 
power  !  God  confounds  the  ablest  arguer  by  His  wisdom, 
and  the  mightiest  by  His  power,  liarilcnetl — viz.,  himself, 
or  his  jiecfc  (Proverbs '29. 1);  i.e.,  detied  God.  To  prosper, 
one  must  fall  in  with  God's  arrangements  of  providence 
and  grace.  5.  and  tliey  IiMO-.v  not — Hebrew  for  "sud- 
denly, unexpectedly,  before  they  are  aware  of  it "  (Psalm 
35.8);  "at  unawares;"  //efireic,  wiiich  lie  knoiueth  not  of 
(Joel  2.11;  Proverbs  5.  6).  6.  Tlie  earth  is  regarded,  poeti- 
callj',  as  resting  on  pillars,  which  tremble  in  an  earthquake 
(Psalm  75.  3;  Isaiah  24. 20).  Tlie  literal  truth  as  to  the  earth 
is  given  (26. 7).  7.  The  sun,  at  His  eoiumand,  doth  not  rise ; 
viz.,  in  an  eclipse,  or  the  darkness  that  accompanies  earth- 
quakes (v.  6).  scaletli  np — i.  e.,  totally  covers,  as  one  would 
Keal  np  a  room,  that  its  contents  inay  not  be  seen.  8. 
spveadetJu  out— (Isaiah  40.  22 ;  Psalm  104.  2).  But  through- 
out it  is  not  so  much  God's  creating,  as  His  governing, 
power  over  nature  that  is  set  forth.  A  storm  seems  a  strug- 
gle between  Nature  and  her  Lord  !  Better,  therefore,  "  Who 
bowcth  the  heavens  alone,"  without  help  of  any  other.  God 
descends  from  the  bowed-down  heaven  to  the  earth  (Psalm 
18.  9).  The  storm,  wherein  the  clouds  descend,  suggests 
this  image.  In  the  descent  of  the  vault  of  heaven,  God  has 
come  down  from  His  high  throne,  and  walks  majestic 
over  the  mountain  waves  (Hebrew,  heights),  as  a  conqueror 
taming  their  violence.  So  tread  upon  (Deuteronomy  33. 
29;  Amos  4.13;  Matthew  14.26).  The  Egyptian  hiero- 
glyphic for  impossibility  is  a  man  walking  on  waves. 
9.  nialtctli- Rather,  from  the  Arabic,  covcrclh  up.  This 
accords  better  with  the  context,  which  describes  His 
boundless  power  as  controller  rather  than  as  creator. 
[Umbreit.]  Arctwms — The  great  bear,  whicli  always  re- 
volves about  the  pole,  and  never  sets.  The  Chaldeans 
and  Arabs,  early  named  and  grouped  in  constellations 
the  stai's;  often  travelling  and  tending  flocks  by  night, 
they  would  naturally  do  so,  especially  as  the  rise  and 
setting  of  some  stars  mark  the  distinction  of  seasons. 
Brikkley,  presuming  the  stars  here  mentioned  to  bo 
those  of  Taurus  and  Scorpio,  and  that  these  were  the 
cardinal  constellations  of  spring  and  autumn  in  Job's 
time,  calculates,  by  the  precession  of  equinoxes,  the  time 
of  Job  to  be  818  years 'after  the  deluge,  and  184  before  Abra- 
ham. Orion— Hebreiu,  the  fool;  in  ch.  38.31  he  appears 
fettered  with  "bands."  The  old  legend  represented  this 
star  as  a  hero,  who  presumptuously  rebelled  against  God, 


and  was  therefore  a /oo?,  and  was  chained  in  the  sky  as  a 
punishment;  for  its  rising  is  at  the  stormy  period  of  the 
year.  He  is  Nimrod  (the  exceedingly  impious  rebel)  among 
the  Assyrians;  Orion  amoug  the  Greeks.  Sabaism  (wor- 
ship of  the  heavenly  hosts)  and  hero-worsliip  were  , 
blended  in  his  person.  He  first  subverted  the  patriarchal 
order  of  society  by  substituting  a  chieftainship  based  on 
conquest  (Genesis  10.9,10).  Pleiades- W.,  "the  heap  of 
stars;"  Arabic,  "knot  of  stars."  The  various  names  of 
this  constellation  in  the  East  expresses  the  close  union  of 
the  stars  in  it  (Amos  5.  8).  chambers  of  tine  soiilli— The 
unseen  regions  of  the  southern  hemisphere,  with  its  own 
.set  of  stars,  as  distinguished  from  those  just  mentioned' 
of  the  northern.  The  true  structure  of  the  earth  is  here 
implied.  10.  Repeated  from  Eliphaz,  ch.  5.9.  11.  I  see 
Him  not;  He  passetli  on- The  image  is  that  of  a  howl- 
ing wind  (Isaiah  21. 1).  Like  it  when  it  bursts  invisibly 
upon  man :  so  God  is  felt  in  the  awful  effects  of  His  wrath, 
but  is  not  seen  (John  3.8).  Therefore,  reasons  Job,  it  is 
impossible  to  contend  with  Him.  13.  If  "He  taketh 
away,"  as  in  my  case  all  that  was  dear  to  me,  still  a 
mortal  cannot  call  Him  to  account.  He  only  takes  His 
own.  He  is  an  absolute  King  (Ecclcsiastes  8. 4;  Daniel  4, 
35).  13.  If  God— Rather,  "God  will  not  withdraw  His 
anger,"  i.  e.,  so  long  as  a  mortal  obstinately  resists.  [Um- 
breit.] tlie  proud  lielpers- I'/ie  arrogant,  who  would 
?ie!p  one  contending  with  the  Almighty,  are  of  no  avail 
against  Him.  l-t.  Ho>v  mucli  less  sliall  II— Who  am 
weak— seeing  that  the  mighty  have  to  stoop  before  Him. 
Choose  words  (use  a  well-choseii  speech,  in  order  to  reason) 
with  Him.  15.  (Ch.  10. 15.)  Though  I  were  conscious  of 
no  sin,  yet  I  would  not  dare  to  say  so,  but  leave  it  to  His 
judgment  and  mercy  to  justify  me  (1  Corinthians  4.4). 
16, 17.  "  I  would  not  believe  that  He  had  hearkened  unto 
my  voice,  who  breaketh  me  (as  a  tree  stript  of  its  leaves) 
with  a  tempest."  19.  Umbreit  takes  the.se  as  the  words 
of  God,  translating,  "What  availeth  the  might  of  the 
strong?"  "Here  (saith  he)  behold!  what  availeth  justice? 
Who  will  appoint  me  a  time  to  plead?"  (So  Jeremiah  49. 
19).  The  last  words  certainly  apply  better  to  God  tlian  to 
Job.  The  sense  is  substantially  the  same  if  we  make 
"  me,"  with  English  Version,  apply  to  Job.  Tlie  "  lo  !'  ex- 
presses God's  swift  readiness  for  battle  when  challenged. 
30.  it— (ch.  15.  6 ;  Luke  19.  2-2) ;  or  "  He,"  God.  31.  Lit.,  here 
(and  in  r.  20).  "I  perfect!  I  should  not  know  my  soul! 
I  would  despise  (disown)  my  life;"  i.  c..  Though  conscious 
of  innocence,  I  should  be  compelled,  in  contending  with 
the  infinite  God,  to  ignore  my  own  soul  and  despise  my 
past  life  as  if  it  were  guilty.  [Rosexmuller.]  33.  one 
tiling—"  It  is  all  one ;  whether  perfect  or  wicked— He  de- 
stroyeth."  This  was  the  point  Job  maintained  against 
his  friends,  that  the  righteous  and  wicked  alike  are  af- 
flicted, and  that  great  sufferings  here  do  not  prove  great 
guilt  (Luke  13.1-5;  Ecclesiastes  9.2).  33.  If— Rather, 
"While  (His)  scourge  slays  suddenly  (the  wicked,  r.  22), 
He  laughs  at  (disi-cgards ;  not  derides)  the  pining  away 
of  the  innocent."  The  only  difference,  says  Job,  between 
the  innocent  and  guilty  is,  the  latter  are  slain  hy  ti.  sudden 
stroke,  the  former  x^ine  away  gradually.  The  translation, 
"  trial,"  does  not  express  the  antithesis  to  "  slay  suddenly," 
as  "pining  away"  does.  [Umbreit.]  34.  Referring  to 
righteous  judges,  in  antithesis  to  "the  wicked"  in  the 
parallel  first  clause.  Whereas  the  ivicked  oppressor  often 
has  t?ie  earth  (,iren  into  his  hand,  the  righiaoxx^i  judges  are 
led  to  execution  ,  culprits  had  their /acf«  covered  prepara- 
tory to  execation  (Esther  7.8).  Thus  the  contrast  of  the 
wicked  and  righteous  here  answers  to  that  in  v.  2:1.  if 
not,  where  and  wl\o1—Jf  God  be  not  the  cause  of  these 
anomalies,  whei-e  Is  the  cause  to  be  found,  and  who  Is  tie* 

35.  a  post— A  courier.  In  the  wide  Persian  empire  such 
couriers,  on  dromedaries  or  on  foot,  were  employeil  to 
carry  the  roj'al  commands  to  the  distant  provinces  (Es- 
thers. 13, 15;  8. 14).  My  days  are  not  like  the  slow  caravan, 
but  the  fleet  post.  The  dajs  are  themselves  poetically 
said  to  see  no  good,  instead  of  Job  in  them  (1  Peter  3. 10). 

36.  8-»vlfl  8liip»— Rather,  canoes  of  reeds  or  papyrus  skiffs, 
used  on  the  Nile,  swift  from  their  lightness  (Isaiah  18.2). 
38.  The  apodosls  to  27— "If  I  say,  &c."    "I  still  am  afield 

317 


/o6'«  Reply  to  Bildad  Continued. 


JOB  X,  XI. 


First  Speech  of  Zophar, 


of  all  my  sorrows  (returning),  for  I  know  that  thou  wilt 
(dost)  not  (by  removing  my  sufferings)  hold  or  declare  me 
innocent.  How  then  can  I  leave  off  7ny  heaviness  f  29. 
The  if  is  better  omitted:  I  (am  treated  by  God  as)  wicked; 
why  then  labour  I  in  vain  (to  disprove  His  charge).  Job 
submits,  not  so  much  because  he  is  convinced  that  God  is 
tight,  as  because  God  is  powerful  and  he  tveak.  [Barnes.] 
30.  siioiv  -tvater  — Thought  to  be  more  cleansing  than 
common  water,  owing  to  the  whiteness  of  snow  (Psalm 
51.  7 ;  Isaiah  1. 18).  never  so  clean— Better,  to  answer  to 
tlie  parallelism  of  the  first  clause  which  expresses  the 
cleansing  material,  lye:  the  Arabs  used  alkali  mixed  with 
oil,  as  soap  (Psalm  73. 13 ;  Jeremiah  2.  22).  3i.  (Ecclesiastes 
6.10;  Isaiah  45.  9.)  33.  daysman  — Mediator  or  umpire; 
the  imposition  of  whose  hand  expresses  power  to  adju- 
dicate between  the  persons.  There  might  be  one  on  a 
level  with  Job,  the  one  party;  but  Job  knew  of  none  on  a 
level  with  the  Almighty,  the  other  party  (1  Samuel  2. 2.5). 
We  Christians  know  of  such  a  Mediator  (not,  however,  in 
the  sense  umpire)  on  a  level  with  both— the  God-man, 
Christ  Jesus  (1  Timothy  2. 5).  34.  rod— Notlicre  the  sym- 
bol of  punishment,  but  of  power.  Job  cannot  meet  God 
on  fair  terms  so  long  as  God  deals  with  him  on  the  foot- 
ing of  His  almighty  power.  35.  it  Is  not  so  wit\\  me— 
As  it  now  is,  God  not  taking  His  rod  away,  I  am  not  on 
such  a  footing  of  equality  as  to  be  able  to  vindicate  my- 
self. 

CHAPTEE    X. 

Ver.  1-22.  Job's  Reply  to  Bildad  Continued.  1. 
leave  iny  complaint  to  myself— Rather,  "I  will  give 
loose  to  my  complaint"  (ch.  7. 11).  3.  sho-w  me,  &c.— Do 
not,  by  virtue  of  thy  mere  sovereignty,  treat  me  as  guilty 
without  showing  me  the  reasons.  3.  Job  is  unwilling  to 
think  God  can  have  "pleasure"  in  using  his  power  to 
"oppress"  the  weak,  and  to  "treat"  man,  "  tlie  work  of 
His  own  liands,  as  of  no  value"  {v.  8;  Psalm  138.  8).  slilne 
upon— Favour  with  prosperity  (Psalm  50. 2).  4^6.  Dost 
thou  see  as  feebly  as  man?  i.  e.,  with  the  same  unchari- 
table eye,  as,  for  instance.  Job's  friends.  Is  thy  time  as 
sliort?  Impossible !  Yet  one  miglit  think,  from  tlie  rapid 
succession  of  thy  sti'okes,  that  thou  hadst  no  time  to 
spare  in  overwhelming  me.  7.  "  Although  thou  (the  Om- 
niscient) knowest,"  &c.  (connected  with  v.  G),  "  thou  searcli- 
est  after  my  sin."  and  .  .  .  (tlaat)  none  can  deliver  ont 
of  tUine  liand— Therefore  thou  hast  no  need  to  deal  witli 
me  with  the  rapid  violence  which  "  man"  would  use  (Note 
V.  6).  8.  "Made"  with  pains;  \ra.-p\yiwQ  a  work  of  dijflcuUy 
and  art;  applying  to  God  language  applicable  only  to 
man.  together  round  about- Implying  that  the  human 
body  is  a  complete  uiiity,  the  parts  of  which  on  all  sides  will 
bear  the  closest  scrutiny.  9.  clay — Next  verse  proves  that 
the  reference  here  is,  not  so  much  to  the  jjerishable  nature 
of  the  materials,  as  to  their  wonderful  fashioning  by  the 
Divine  potter.  10.  In  the  organization  of  the  body  from 
its  rude  commencements  the  liquid  original  gradually  as- 
sumes a  more  solid  consistency,  like  milk  curdling  into 
cheese  (Psalm  139. 15,  16).  Science  reveals  that  the  chyle 
circulated  by  the  lacteal  vessels  is  the  supply  to  every 
organ.  11.  fenced— Or  "  inlaid"  (Psalm  139. 15) ;  curiously 
wrought."  [Umbkeit.]  In  the  foetus  the  skin  appears 
first,  then  the  flesh,  then  the  harder  parts.  13.  visitation 
—Thy  watchful  Providence,  spirit— Breath.  13.  is  -vvitU 
thee— Was  thy  purpose.  All  God's  dealings  with  Job  in  his 
creation,  preservation,  and  present  afllictions  were  part  of 
His  secret  counsel  (Psalm  139. 16;  Acts  15.  IS;  Ecclesiastes 
3.11).  14j  15.  Job  is  perplexed,  because  God  "marks" 
every  sin  of  his  with  such  ceaseless  rigour.  Whether 
"wicked"  {godless  and  a  hypocrite)  or  "righteous"  (com- 
paratively: sincere),  God  condemns  and  punishes  alike. 
lift  up  my  head— In  conscious  innocence  (Ps.  3.  3).  see 
thou— Rather,  "  and  seeing  I  see— (I  too  well  see)  mine  af- 
fliction," (which  seems  to  prove  me  guilty).  [Umbreit.] 
16.  increaseth  —  Rather,  (if)  I  lift  up  (my  head)  thou 
wouldest  hunt  me,  &c.  [Umbreit.]  and  again— As  if  a 
lion  should  not  kill  his  prey  at  once,  but  come  back  and 
torture  it  again.  17.  -witnesses- His  accumulated  trials 
were  like  a  succession  of  witnesses  brought  up  in  proof  of 
318 


his  guilt,  to  wear  out  the  accused,  changes  antl  waiv- 
Rather  ("thou  settest  in  array)  against  me  host  after 
host"  {lit.,  changes  and  a  host,  i.  e.,  a  succession  of  hosts), 
viz.,  his  afllictions,  and  then  repi'oach  upon  reproach  from 
his  friends.  30.  But,  since  I  was  destined  from  my  birth 
to  tliese  ills,  at  least  give  me  a  little  breathing  time  during 
the  few  days  left  me  (ch.  9. 31 ;  13.  21 ;  Psalm  39. 13).  33.  The 
ideas  of  order  and  light,  disorder  and  darkness,  harmo- 
nize (Genesis  1. 2).  Three  Hebrew  words  are  used  for  dark- 
ness; in  V.  21  (1,)  tlie  common  word  "darkness :"  here  (2,) 
"  a  land  ot gloom"  (from  a  Hebrew  root,  tocover  up):  (3,)  "as 
thick  darkness"  or  blackness  (from  a  root,  expressing  sun- 
set). "Wliere  the  light  thereof  is  like  blackness."  Its 
only  sunsliine  is  thick  darkness.  A  bold  figure  of  poetry. 
Job  in  a  better  frame  has  brigliter  thoughts  of  the  unseen 
world.  But  his  views  at  best  wanted  the  definite  clear- 
ness of  the  Christian's,  Compai-e  with  his  words  here 
(Revelation  21. 23;  22. 5;  2  Timothy  1. 10). 

CHAPTER    XI. 

FIRST   SERIES. 

Ver.  1-20.  First  Speech  of  Zophar.  3.  Zophar  assails 
Job  for  his  empty  words,  and  indirectly,  the  two  friends, 
for  their  weak  reply.  Taciturnity  is  highly  prized  among 
Orientals  (Proverbs  10. 8, 19).  3.  lies— Rather,  vain  boasting 
(Isaiah  16.6;  Jeremiah  48.30).  Tlie  "men"  is  emphatic; 
men  of  sense ;  in  antithesis  to  "  vain  boasting."  mocUest 
— Upbraidest  God  by  complaints.  ■*.  doctrine— Purposely 
used  of  Job's  speeches,  which  sounded  like  lessons  of  doc- 
trine (Deuterononi  J'  32. 2 ;  Proverbs  4.  2).  thine— Addressed 
to  God.  Job  had  maintained  liis  sincerity  against  his 
friends'  suspicions,  not  fauUlessness.  6.  to  that  -vvlilch 
is! — Rather,  "they  are  double  to  (man's)  wisdom."  [Mi- 
CHAEMS.]  So  the  Hebrew  is  rendered  (Proverbs  2.  7).  God's 
ways,  which  you  arraign,  if  you  were  sliown  tlieir  secret 
wisdom,  would  be  seen  vastly  to  exceed  tiiat  of  men,  in- 
cluding yours  (1  Corinthians  1.23).  exacteth  —  Rather, 
"  God  consigns  to  oblivion  in  thy  favour  much  of  tiiy  guilt." 
7.  Rather,  "Penetrate  to  the  perfections  of  the  Almighty*- 
(ch.  9. 10 ;  Psalm  139.  6).  8.  It— The  "  v.-isdom"  of  God  {v.  6). 
The  abruptness  of  the  Hebrew  is  forcible:  "The  heights 
of  heaven !  What  canst  thou  do"  (as  to  attaining  to  them 
with  thy  gaze,  Psalm  139.  8)?  kno^v— viz.,  of  His  perfec- 
tions. 10.  cut  off— Rather,  as  in  ch.  9.  11,  pass  over  as  a 
storm ;  viz.,  rush  upon  in  anger,  shut  up — In  prison,  with 
a  view  to  trial,  gather  together- The  parties  for  judg- 
ment:  hold  a  judicial  assembly,  to  pass  sentence  on  the 
prisoners.  11.  (Psalm  94. 11.)  consider- So  as  to  punish 
it.  Ratlier,  from  the  connection,  r.  6,  "He  seeth  wicked- 
ness also,  which  man  does  not  perceive;"  lit.,  "But  no 
(other,  save  He)  perceivetli  it."  [Umbreit.]  God's  "  wis- 
dom" {v.  6),  detects  sin  wliere  Job's  human  eye  cannot 
reach  {v.  8),  so  as  to  see  any.  13.  vain— Hollow,  -would 
he — Wants  to  consider  himself  "  wise:"  opposed  to  God's 
"wisdom"  (note,  v.  11);  refuses  to  see  sin,  Avliere  God  sees 
it  (Romans  1.  22).  wild  ass's  colt — A  proverb  for  untamed 
wildness  (ch.  39.  5,  8;  Jeremiah  2.  24;  Genesis  10. 12;  He- 
brew', "a  wild-ass  man").  Man  wishes  to  appear  wisely 
obediantto  his  Lord,  wliereas  he  is,  fro7n  his  birth,  unsub- 
dued in  spirit.  13.  Tlie  apodosis  to  the  "If"  is  at  v.  15.  The 
"preparation  of  the  heart"  is  to  be  obtained  (Proverbs 
16.  1)  by  "stretching  out  the  hands"  in  prayer  for  it 
(Psalm  10.  17;  1  Chronicles  29.18).  14:.  Rather,  "if  thou 
wilt  put  far  away  the  iniquity  in  tliine  hand"  (as  Zac- 
clieus  did,  Luke  19.  8).  The  apodosis  or  conclusion  is  at 
V.  15,  "  then  shalt  thou,"  &c.  15.  Zophar  refers  to  Job's  own 
words  (ch.  10.15),  "yet  will  I  not  lift  up  my  liead,"  even 
though  righteous.  Zophar  declares,  if  Job  will  follow  his 
advice,  he  may  "lift  up  his  face."  spot^(Deuteronomy 
32. 5).  steadfast- ZJi.,  run  fast  together,  like  metals  whicli 
become  firm  and  hard  by  fusion.  The  sinner  on  the  con- 
trary is  wavering.  10.  Just  as  v^lien  the  stream  runs  dry 
(ch.  6. 17),  the  danger  threatened  by  its  wild  -waves  is  for- 
gotten (Isaiah  C-5. 16).  [Umbreit.]  17.  a^e—Days  or  life 
the  noonday— I'fz.,  of  thy  former  prosperity;  which,  in 
the  poet's  image,  had  gone  on  increasing,  until  it  reached 


JoVs  Beply  to  Zophar. 


JOB  XII,  XIII. 


He  Professelh  his  Confidence  in  Ood, 


Its  height,  as  the  sun  rises  higlier  tind  higlier  until  it 
reaches  tlie  meridian  (Proverbs  4.  18).  sliliie  fortU — 
Rather,  "  tliougli  now  in  darkness,  tliou  shalt  be  as  the 
morning."  Or,  "  thy  darliness  (if  any  dark  sliade  sliould 
arise  on  thee,  it)  sliall  be  as  the  morning"  (only  tlie  dull- 
ness of  morning  twilight,  not  nocturnal  darkness).  [Um- 
BKEiT.]  18.  The  experience  of  thy  life  will  tcacli  thee 
there  is  hope  for  man  in  every  trial,  dig — viz.,  wells;  the 
chief  necessity  in  the  East.  Better,  "  though  now  ashamed 
(Romans  5.5,  opposed  to  the  previous  "hope"),  thou  slialt 
then  rest  safely."  [Gesenius.]  19.  (Psalm  4.8;  Prov- 
erbs 3.24;  Isaiah  14.30.)  Oriental  images  of  prosperity. 
19.  make  suit — ^t^,  "stroke  thy  face,  caress  tliee"  (Prov- 
erbs 19.6).  30.  A  warning  to  Job,  if  he  would  not  turn  to 
God.  "The  wicked,"  i.  c,  obdurate  sinners.  <-yes  .  .  .  fall 
— i.  e.,  in  vain  look  for  relief  (Deuteronom.v  2>:.  ilj).  Zophar 
implies  Job's  only  hope  of  relief  is  in  a  cluuige  of  heart. 
tliey  sUall  not  escape — lit.,  "  every  refuge  shall  vanish 
from  tliem,"  giving  up  tlie  gliost — Their  hope  sliall 
leave  them  as  the  breath  does  the  body  (Proverbs  11. 7). 

CHAPTER    XII. 

FIRST   SERIES. 

Ver.  1-25.  Job's  Reply  to  Zophar,  xii,  xiii,  xiv.  3. 
•wisdom  sUall  die  -vvitli  you  I — Ironical.  As  if  all  the  wis- 
dom in  the  world  was  concentrated  in  them,  and  would 
expire* wlien  tliey  expired.  Wisdom  makes  "a  people:" 
a  foolish  nation  are  "  not  a  people''  (Romans  10. 19).  3.  not 
Inferior— Not  vanquished  in  argument  and  "  wisdom"  (ch. 
13.  2).  sucli  tilings  as  these — Such  commonplace  maxims, 
as  you  so  pompously  adduce.  4.  The  unfounded  accusa- 
tions of  Job's  friends  were  a  "mockery"  of  him.  He  al- 
ludes to  Zophar's  word,  "  mockest"  (ch.  11.  .3).  lils  ncigU- 
bour,  ivlio  calletli,  &c. — Rather,  "J  who  call  upon  God 
tfiatJie  may  ansiver  me  {avourahly.  [Ujibueit.]  5.  Ratlier, 
"a  torch"  (lamp)  is  an  object  of  contempt  in  tlic  tliougli ts 
of  him  who  rests  securely  (is  at  ease),  tliougli  it  (wliicli) 
was  prepared  for  tlie  falterings  of  the  feet.  [Umbreit.] 
(Proverbs  25.  19.)  -"Tlioughts"  and  "feet"  are  in  con- 
trast; also  rests  "securely,"  and  "falterings."  The 
wanderer,  arrived  at  his  night-quarters,  contemptuously 
throws  aside  the  torch  which  had  guided  his  uncertain 
steps  through  the  darkness.  As  the  torch  is  to  tlie  wan- 
derer, so  Job  to  his  friends.  Once  they  gladly  used  his  aid 
in  their  need,  now  they  in  prosperity  mock  liim  in  his 
need.  6.  Job  shows  that  the  matter  of  /act  opposes  Zo- 
phar's theory  (ch.  11.  14,  19,  20),  that  wickedness  causes 
"Insecurity"  in  men's  "tabernacles."  On  the  contrary, 
they  who  rob  the  "tabernacles"  (dwellings)  of  others 
"prosper  securely"  in  their  own.  into -vvliose  Iiand,  Ac. 
—Rather,  "  who  make  a  god  of  their  own  Imnd,"  i.  e.,  who 
regard  their  might  as  their  only  ruling  principle,  [Um- 
breit.] 7,  8.  Beasts,  birds,  fishes,  and  plants,  reasons 
Job,  teach  that  the'  violent  live  the  most  securely  {v.  G). 
The  vulture  lives  more  securely  than  the  dove,  the  lion 
than  the  ox,  the  shark  than  the  dolphin,  the  rose  than 
the  tlioru  which  tears  it.  speak  to  tlie  cartU— Rather, 
"the  shrubs  of  the  earth."  [Umbreit.]  9.  In  all  these 
cases,  says  Job,  the  agency  must  be  referred  to  Jehovah 
("the  Lord,"  English  Vcrsio7i),  though  they  may  seem  to 
man  to  imply  imperfection  (v.  6 ;  ch.  9. 21).  This  is  the  only 
undisputed  passage  of  tlie  poetical  part  in  which  the 
name  "Jehovah"  occurs;  in  the  historical  parts  it  occurs 
frequently.  10.  The  soul,  i.  e.,  the  animal  life.  Man, 
reasons  Job,  is  subjected  to  the  same  laws  as  the  lower 
animals.  11.  As  the  mouth  by  tasting  meals  selects  what 
pleases  it,  &o  the  ear  tries  thevjords  of  others  and  retains 
what  is  convincing.  Each  '■hooses  according  to  liis  taste. 
Tlie  connection  with  v.  12  is  In  reference  to  Bildad's  appeal 
to  the  "  ancients"  (ch.  8.  8).  You  are  right  in  appealing  to 
them,  since  "  with  tliem  was  wisdom,"  &c.  But  j'ou  select 
Buch  proverbs  of  theirs  as  suit  your  views,  so  I  may  bor- 
row from  the  same  sucli  as  suit  mine.  VZ.  nncleut— Aged 
(ch.  15.  10).  13.  In  contrast  to,  "with  the  ancient  is  wis- 
dom" (y.  12),  Job  quotes  a  saying  of  the  ancients  v«hlch 
suits  his  argument,  "with  Him  (God)  is  (the  true)  wis- 
dom" (Proverbs  8. 14);  and  by  tliat"  wisdom  and  strength" 


"He  breaketh  down,"  &c.,  as  an  absolute  Sovereign,  not 
allowing  man  to  penetrate  His  mysteries;  man's  partis 
to  boAV  to  His  unchangeable  decrees  (ch.  1.  21).  Tlie  Mo- 
hammedan saying  is, "  if  God  will,  and  how  God  will."  14. 
eUuttetli  up— (Isaiah  22.  22).  Job  refers  to  Zophar's  "  shu  t 
up"  (ch.  11. 10).  15.  Probably  alluding  to  the  flood.  IG. 
(Ezekiel  14.  9).  18.  He  looseth  the  authority  of  kings— the 
"bond"  with  which  they  bind  their  subjects  (Isaiah  45.  1 ; 
Genesis  14.4;  Daniel  2.  21).  a  girdle— The  co?-d,  with  which 
they  are  bound  as  captives,  instead  of  the  royal  "girdle" 
they  once  wore  (Isaiah  22.  21),  and  the  bond  they  once 
bound  others  with.  So  "gird  "—put  on  one  the  bonds  of  a 
prisoner  instead  of  the  ordinary  girdle  (John  21.  IS).  19. 
princes— Rather, p;-tes<s,  as  the  Hebrew  is  rendered  (Psalm 
99.  G).  Even  the  sacred  ministers  of  religion  are  not 
exempt  from  reverses  and  captivity,  tlie  niiglity— 
Rather,  "the  flrm-rooted  in  power;"  the  Arabic  root 
expresses  ewj--y?o«'tn// If  a^er.  [Umbreit.]  20.  tlie  trusty— 
Rather,  "those  secure  in  tlieir  eloquence;"  ex.  gr.,  the 
speakers  in  the  gate  (Isaiah  3.  3).  [Beza.]  understanding 
— lit.,  taste,  I.  e.,  insight  or  spiritual  discernment,  which 
experience  gives  the  aged.  The  same  Hebrew  word  is 
applied  to  Daniel's  wisdom  in  interpretation  (Daniel  2. 
14).  31.  Psalm  107.  40  quotes,  in  its  first  clause,  this  v., 
and,  in  its  second,  the  2ltli  v.  of  the  chapter,  -wcakenetli 
tlie  strengtJi- Jt/.,  looseth  the  girdle  ;  Orientals  wear  flow- 
ing garments;  when  active  strength  is  to  be  put  forth, 
they  gird  up  their  g.arments  with  a  girdle.  Hence  here— 
"  He  destroyeth  their  power"  in  the  eyes  of|the  people. 
33.  ^(Daniel  2.  22.)  33.  Isaiah  9.  3;  Psalm  107.  38,  39,  which 
Psalm  quotes  tliis  chapter  elsewhere.  (See  note  v.  21.) 
struitcuetU — lit.,  leadelh  in,  i.  e.,  reduces.  34.  lieart — In- 
telligence, •wander  in  a  tvildcrness — Figurative;  not 
referring  to  any  actual  fact.  This  cannot  be  quoted  to 
prove  Job  lived  after  Israel's  wanderings  in  the  desert. 
Psalm  107.  4,  40  quotes  this  passage.  35.  Deuteronomy  28. 
29;  Psalm  107.  27  again  quotes  Job,  but  in  a  difTercnt  con- 
nection. 

CHAPTER  XIII. 
Ver.  1-28.  Job's  Reply  to  Zophar  Co>'tintjed.  1.  all 
tliis— as  to  the  dealings  of  Providence  (ch.  12.  3).  3.  Job 
wishes  to  plead  his  cause  before  God  (ch.  9. 34,  35),  as  he  is 
more  and  more  convinced  of  the  valueless  character  of  his 
would-be  "physicians"  (cli.  16.  2).  4.  forgers  of  lies— ii^, 
artful  twisters  of  vain  speeches.  [Umbreit.]  5.  (Proverbs  17. 
2.S.)  Tlie  Arabs  say,  "the  wise  are  dumb;  silence  is  wis- 
dom." 7.  deceitfully- Use  fallacies  to  vindicate  God  in 
His  dealings;  as  if  the  end  justified  tlie  means.  Their 
"dcceitfulncss"' for  God,  against  Job,  was,  they  asserted 
he  was  a  sinner,  because  he  was  a  sufferer.  8.  accept  liia 
person- God's ;  i.  e.,  be  partial  for  Him,  as  when  a  judge 
favours  one  party  in  a  trial, 'because  of  personal  consider- 
ations, contend  for  God — viz.,  with  fallacies  and  pre- 
pcssctssions  against  Job  before  judgment  (Judges  fl.  81). 
Partiality  can  never  please  the  impartial  God,  nor  the 
goo<ineKS  of  the  cause  excuse  the  unfairness  of  the  argu- 
ments. 9.  Will  the  issue  to  you  be  good,%vhcn  He  searches 
out  you  and  your  arguments?  Will  you  be  regarded  by 
Him  as  pure  and  disinterested?  mock— (Galatians  6.7.) 
Rather,  "can  you  deceive  Him  as  one  man?"  &c.  10.  If 
ye  do,  tliougli  secretly,  act  partially.  (Note  v.  8;  Psalm  82. 1, 
2.)  God  can  successfully  vindicate  His  acts,  and  needs  no 
fallacious  .argument  of  man.  11.  make  you  afraid T — 
viz.,  of  employing  sophisms  in  His  name  (Jeremiah  10.  7, 
10).  13.  remembranees — "  Proverbial  maxims,"  so  called 
because  well  remembered,  like  unto  ashes— Or,  "para- 
bles of  ashes;"  the  image  of  lightness  and  nothingness 
(Isaiah  44.20).  bodies— Rather,  "entrenchments;"  those 
of  clay,  as  opposed  to  those  of  stone,  are  easy  to  l)e  de- 
stroyed; so  t't  proverbs,  behind  wiiicli  they  entrench 
themselves,  ■«rlll  not  shelter  them  when  God  sliall  appear 
to  reprove  them  for  their  injustice  to  Job.  13.  Job  would 
v.ish  to  be  spared  their  speeches,  so  as  to  speak  out  all  Ills 
mind  as  to  his  wretcliedness  {v.  14),  happen  Avliat  will. 
14.  A  proverb  for,  "Why  should  I  anxiously  desire  to 
save  my  life?"  [EiciiORX.]  The  image  in  tlie  first  clause  is 
that  of  a  wild  bejist,  which  in  order  to  preserve  his  prey 

319 


Joh  Passes  from  his  Own 


JOB  XIV. 


to  the  Common  Misery  of  Mankind. 


carries  it  in  his  teeth.  That  in  the  second  refers  to  men 
who  hold  in  the  hand  what  they  want  to  keep  secure. 
15.  ill  Uini— So  the  margin  or  keri  reads.  Bat  tne  textual 
reading  or  cetib  is  "  not,"  which  agrees  best  witla  the  con- 
text, and  other  passages  wherein  he  says  he  lias  no  hope 
(cli.  6. 11 ;  7.  21 ;  10.  20 ;  19. 10).  "  Though  He  slay  me,  and  I 
dare  7io  more  hope,  yet  I  will  maintain,"  &c.,  i.  c.,  "  I  desire 
to  vindicate  myself  before  Him,"  as  not  a  hypocrite.  [Uar- 
BI5EIT  and  NoYES.]  16.  He— Rather,  "  Tfiis  also  already 
speaks  in  my  behalf  (lit.,  "for  my  saving  acquittal"),  for 
an  hypocrite  would  »ot  wish  to  come  before  Him"  (as  I 
do).  [Umbkeit.]  (See  last  clause  of  v.  15.)  17.  my  decla- 
ration—rfe.,  that  I  wish  to  be  permitted  to  justifj'  myself 
immediately  before  God.  with  yo«r  ears— i.  e.,  atten- 
tively. 18.  ordered— Implying  a  constant  preparation  for 
defence  in  his  confidence  of  innocence.  19.  if,  &c.— 
Rather,  Theii  would  I  hold  my  tongue  and  give  up  the 
ghost,  i.  e.,  if  any  one  can  contend  with  me  and  prove  me 
false,  I  have  no  more  to  sayi  "I  will  be  silent  and  die." 
Like  our  "I  would  stake  my  life  on  it."  [Umbreit.]  20. 
Address  to  God.  not  Hide— Stand  forth  boldly  to  maintain 
my  cause.  21.  (Note  9.  34;  Psalm  39.  10.)  23.  call— A 
challenge  to  the  defendant  to  answer  to  the  charges,  an- 
s-»ver— Tlie  defence  begun,  speak— As  plaintiff,  ans^ver 
—To  the  plea  of  the  plaintiff.  Expressions  from  a  trial. 
33.  The  catalogue  of  my  sins  ought  to  be  great,  to  judge 
from  tlie  severity  with  which  God  ever  anew  crushes  one 
already  bowed  down.  Would  that  He  would  reckon  them 
up !  He  tlien  would  see  how  much  my  calamities  out- 
number them,  sin  1 — Singular,  "  I  am  unconscious  of  a 
sinr/le  particular  sin,  much  less  many."  [Umbreit.]  34:. 
Itidest  .  .  .  face — A  figure  from  the  gloomy  impression 
caused  by  the  sudden  clouding  over  of  the  sun.  enemy 
— God  treated  Job  as  an  enemy  who  must  be  robbed  of 
power  by  ceaseless  sufferings  (ch.  7. 17,  21).  35.  (Leviticus 
20.  30;  Psalm  1.  4.)  Job  compares  himself  to  a  leaf  already 
fallen,  which  the  storm  still  chases  hither  and  thither. 
brcaJs- lit.,  shake  with  (thy)  terrors.  Jesus  Christ  does  not 
"  break  tlie  bruised  reed  "  (Isaiah  42.  3 ;  27.  8).  36.  -tvritest 
— A  judicial  phrase,  to  note  down  the  determined  punish- 
ment. Tlie  sentence  of  tlie  condemned  used  to  be  vrritten 
down  (Isaiah  10.  1;  Jeremiah  22.  30;  Psalm  149.  9).  [Um- 
breit.] bitter  tilings — Bitter  punishments,  niateest  me 
to  possess — Or  inherit.  In  old  age  he  receives  possession 
of  the  inheritance  of  sin  thoughtlessly  acquired  in  youth. 
"To  inherit  sins"  is  to  inherit  the punUhmcnts  inseparably 
connected  with  them  in  Hebreiu  ideas  (Psalm  2.5.  7).  37. 
stoclis— In  which  the  prisoner's  feet  were  made  fast  until 
the  time  of  execution  (Jeremiah  20.  2).  looUest  narroivly 
—As  an  overseer  would  watch  a  prisoner,  print- Either 
the  stocks,  or  his  disease,  marked  his  soles  (Hebrew,  roots) 
as  the  bastinado  would.  Better,  thou  drawest  (or  diggest) 
[Gesenitjs]  a  line  (or  <?-ene7t)[GESENius]  round  my  soles, 
beyond  which  I  must  not  move.  [Umbreit.]  38.  Job 
speaks  of  himself  in  the  third  person,  thus  forming  the 
transition  to  the  general  lot  of  man  (ch.  14. 1 ;  Psalm  39. 11 ; 
Hosea  5. 12). 

CHAPTER    XIV. 

Ver.  1-22.  Job  Passes  from  his  Own  to  the  Comsion 
Misery  of  Mankind.  1.  Avoman— Feeble,  and  in  the 
East  looked  down  upon  (Genesis  2.  21).  Man  being  born 
of  one  so  frail  must  be  frail  himself  (Matthew  11.  11). 
fe-»v  days — (Genesis  47.  9;  Psalm  90.  10).  Li't.,  short  of  days. 
Man  is  the  reverse  of  full  of  days  and  short  of  trouble.  3. 
(Psalm  90.  6;  Note  ch.  8.  9.)  3.  open  .  .  .  eyes  iiijon- Not 
in  graclousness ;  but,  "Dost  thou  sharply  fix  thine  eyes 
upon?"  (Note  7.  20;  also  1.  7).  Is  one  so  frail  as  man  wor- 
thy of  such  constant  watching  on  the  part  of  God  ?  (Zech- 
ariah  12.  4).  me— So  frail,  tliec— So  almighty.  4t.  A  plea 
in  mitigation.  The  doctrine  of  original  sin  was  held  from 
the  first.  "Man  is  unclean  from  his  birth,  how  then  can 
God  expect  perfect  cleanness  from  such  a  one  and  deal  so 
severely  with  me?"  5.  determined- (ch.  7.  1;  Isaiah  10. 
2:3;  Daniel  9.27;  11.  36).  6.  Turn— viz.,  thine  eyes  from 
watching  him  so  jealously  (v.  3).  hireling- (ch.  7. 1).  ac- 
complish—Rather, "enjoy."  That  he  may  at  least  enjoy 
the  measure  of  rest  of  the  hireling,  who  though  hard 
320 


worked  reconciles  himself  to  his  lot  by  the  hope  of  his 
rest  and  reward.  [Umbreit.]  7.  Man  raay  the  more  claim, 
a  peaceful  life,  since,  when  separated  from  it  by  death,  he 
never  returns  to  it.    This  does  not  deny  a  future  life,  but 
a  return  to  the  present  condition  of  life.    Job  plainly  hopes 
for  a  future  state  (v.  13;  ch.  7.  2).    Still,  it  is  but  vague  and 
trembling /lope,  not  a«*wrance;  excepting  the  one  bright 
glimpse  in  ch.  19.  25.    The  Gospel  revelation  was  needed 
to  change  fears,  hopes,  and  glimpses  into  clear  and  defi- 
nite certainties.  9.  scent — Exhalation,  which,  rather  than 
the  humidity  of  Avater,  causes  the  tree  to  germinate.    In 
the  antithesis  to  man  the  tree  is  personified,  and  volition 
is  poetically  ascribed  to  it.    like  a  plant — "as  if  newly 
planted."  [Umbreit.]    Not  as  if  trees  and  plants  were  a 
different  species.    10.  man  .  .  .  man — Two  distinct  He- 
brew words  are  here  used ;  Geber,  a  mighty  man ;  though 
mighty,  he  dies:  Adam,  a  man  of  earth:  because  earthly, 
he  gives  up  the  ghost,    wasteth— is  reduced  to  nothing: 
he  cannot  revive  in  the  present  state,  as  the  tree  does. 
The  cypress  and  pine,  which  when  cut  down  do  not  re- 
vive, were  the  symbols  of  death  among  the  Romans.    11. 
sea — I.  e.,  a  lake,  or  pool  formed  from  the  outspreading  of 
a  river.    Job  lived  near  the  Euphrates:  and  "sea"  is  ap- 
plied to  it  (Jeremiah  51.36;  Isaiah  27. 1).    So  of  the  Nile 
(Isaiah  19.  5).    fail — Utterly  disappeared   by  drying   up. 
The  rugged  channel  of  the  once  flowing  water  answers  to 
the  outstretched  corpse  ("lieth  down,"  v.  12)  of  the  once 
living  man.  13.  heavens,  be  no  more — This  only  implies 
that  Job  had  no  hope  of  living  again  in  the  present  order 
of  the  world,  not  that  he  had  no  hope  of  life  again  in  a 
new  order  of  things.  Psalm  102. 26  proves  that  early  under 
the  Old  Testament  the  dissolution  of  the  present  earth 
and  heavens  was  expected  (cf.  Genesis  8. 22).  Enoch  before 
Job  had  implied  that  the  "saints  shall  live  again'-'  (Jude 
14 ;"  Hebrews  11. 13-16).    Even  if,  by  this  phrase.  Job  meant 
"never"  (Psalm  89.  29)  in  his  gloomier  state  of  feelings, 
yet  the  Holy  Ghost  has  made  him  unconsciously  (1  Peter  1. 
11, 12)  use  language  expressing  the  truth,  that  the  resur- 
rection is  to  be  preceded  by  the  dissolution  of  the  heavens. 
In  D.  13-15  he  plainly  passes  to  brighter  hopes  of  a  world  to 
come.  13.  Job  wishes  to  be  kept  hidden  in  the  grave,  until 
God's  wrath  against  him  shall  have  passed  away.    So 
whilst  God's  wrath  is  visiting  the  earth  for  the  abound- 
ing apostasy  wliicli  is  to  precede  the   second    coming, 
God's  people  shall  be  hidden  against  the  resurrection- 
glorj'  (Isaiah  26.  19-21).    set  time — A  decreed  time  (Acts  1. 
7).    141:.  shall  he  live  1 — The  answer  implied  is.  There  is  a 
hope  that  he  shall,  though  riot  in  the  preseiit  order  of  life,  as  is 
shown  by  the  words  following.    Job  had  denied  [v.  10-12) 
that  man  shall  live  again  in  this  present  world.    But 
hoping  for  a  "set  time,"  when  God  shall  remember  and 
raise  liim  out  of  the  "  hiding"-place  of  the  grave  {v.  13),  he 
declares  himself  willing  to  "wait  all  the  days  of  his  ap- 
pointed time"  of  continuance  in  the  grave,  however  long 
and  hard  that  may  be.    "Appointed  time,"  lit.,ivarfare, 
hard  service :  implying  the  hardship  of  being  shut  out  from 
the  realms  of  life,  light  and  God  for  the  time  he  shall  be 
in  the  grave  (ch.  7.  1).    change— My  release,  as  a  soldier  at 
his  post  released  from  duty  by  the  relieving  guard  (note  10. 
17)  [Umbreit  and   Gesenius],  but  elsewhere   Gesenius 
explains  it,  renovation,  as  of  plants  in  spring  [v.  7),  but  this 
does  not  accord  so  well  witli  the  metaphor  in  "  appointed 
time"  or  "warfare."    15 — viz.,  at  the  resurrection  (John  5 
28;  Psalm  17. 15).    have  a  desii'e  to — lit.,  become  j)ale  xvith 
anxious  desb-e :  the  same  word  is  translated  "sore  longedsfc 
after"  (Genesis  31.  30;    Psalm  84.  2);    implying  the  utter 
unlikelihood  that  God  would  leave  in  oblivion  tlie  "crea- 
ture of  His  own   hands  so  fearfully   and    wonderfully 
made."    It  is  objected  that  if  Job  knew  of  a  future  retri- 
bution, he  would  make  it  the  leading  topic  in  solving  the 
problem  of  the   permitted  afflictions  of  the  righteous. 
But  1.  "He  did  not  intend  to  exceed  the  limits  of  what 
was  clearly  revealed;  the  doctrine  was  then  in  a  vague 
form  only.    2.  The  doctrine  of  God's  moral  government 
in  this  life,  even  independently  of  the  future,  needed  vindi- 
cation.   16.  Rather,  Yea,  thou  wilt  number,  &c.,  and  wilt 
not  (as  now)  jealously  watch  over  my  sin."    Thencefor- 
ward, instead  of  severe  watching  for  every  sin  of  Job, 


Second  Speech  of  Eliphaz. 


JOB  XV. 


Stale  of  Wicked  Men. 


God  will  guard  him  against  every  sin.  "Number  .  .  . 
steps,"  i.  e.,  minutely  attend  to  them,  that  tliey  maj'  not 
wander."  [Umbreit.]  (1  Samuel  2.9;  Psalm  37.  23.)  IT. 
sealed  up — (Ch.  9.  7.)  Is  shut  up  in  eternal  oblivion,  t.  e., 
God  thenceforth  will  think  no  more  of  my  former  sins. 
To  cover  sins  is  to  completely  forgive  them  (Psalm  32.  1; 
8-5.  2).  Purses  of  money  in  the  East  are  usually  sealed. 
sewest  up— Rather,  "coverest:"  akin  to  an  Arabic  word 
"  to  colour  over,"  to  forget  wholly.  18.  cometh  to  uauglit 
~lit.,  fadeth:  a  poetical  image  from  a  leaf  (Isaiah  34.  4). 
Here  Job  falls  back  into  his  gloomy  bodings  as  to  the 
grave.  Instead  of  "and  surely,"  translate  "yet;"  mark- 
ing the  transition  from  his  brighter  hopes.  Even  the 
solid  mountain  falls  and  crumbles  away,  man  therefore 
cannot  "hope"  to  escape  decay  or  to  live  again  in  the 
present  world  {v.  19).  out  of  Iiis  place — So  man  (Psalm  103. 
16).  19.  The  Hebrew  order  is  more  forcible;  "Stones 
themselves  are  worn  away  by  water."  things  -wliicH 
grow  out  of— Rather,  "floods  wash  away  the  dust  of  the 
earth."  There  is  agradation  from  "  mountains"  to  "  rocks" 
(v.  18),  then  "stones,"  then  last  "  dust  of  the  earth;"  thus 
the  solid  mountain  at  last  disappears  utterly.  20.  pre- 
vallest— Dost  overpower  by  superior  strength,  passctli — 
Dieth.  cliangest  countenance — The  change  in  the  visage 
at  death.  DilTerently  (Daniel  5.  9).  21.  One  striking  trait 
is  selected  from  the  sad  picture  of  the  severance  of  the 
dead  from  all  that  passes  in  the  world  (Ecclesiastes  9.  5), 
viz.,  the  utter  separation  of  parents  and  children.  3,'3. 
"Flesh"  and  "soul"  describe  the  whole  man.  Scriptui-e 
rests  the  hope  of  a  future  life,  noton  the  inherent  immor- 
tality of  the  soul,  but  on  the  restoration  of  the  body  with 
the  soul.  In  the  unseen  world,  Job  in  a  gloomy  frame 
anticipates,  man  shall  be  limited  to  the  thought  of  his 
own  misery.  "Pain  is  by  personification,  from  our  feel- 
ings whilst  alive,  attributed  to  the  flesh  and  soul,  as  if  the 
man  could  feel  in  his  body  when  dead.  It  is  the  dead  in 
general,  not  the  wicked,  who  are  meant  here." 

CHAPTER    XV. 

SECOND    SERIES. 

Ver.  1-3-5.  Second  Speech  of  Eliphaz.  3.  advise  man 
—  which  Job  claims  to  be.  vain  laxowleA^e— Hebrew, 
windy  knoivledge,  lit.,  "of  wind"  (ch.  8.  2).  In  Ecclesiastes 
1. 14,  Hebrew,  to  catch  wind,  expresses  to  strive  for  what  is 
vain,  east  wind— Stronger  than  the  previous  "wind." 
For  in  tliat  region  the  east  wind  is  the  most  destructive 
of  winds  (Isaiah  27. 8).  Thus  \\ere,— empty  violence,  belly 
— The  inward  parts,  the  breast  (Proverbs  18. 8).  4.  fear — 
Reverence  for  God  (eh.  4.  6;  Psalm  2. 11).  prayer— Medi- 
tation, in  Psalm  104.  34;  so  devotion.  If  thy  views  were 
right,  reasons  Eliphaz,  that  God  disregards  the  afflictions 
of  the  righteous  and  makes  the  wicked  to  prosper,  all  de- 
votion would  beatan  end.  5.  The  sophistryof  thine  own 
speeches  proves  thy  guilt.  0.  No  pious  man  would  utter 
such  sentiments.  7 — f.  c,  Art  thou  wisdom  personifled? 
Wisdom  existed  before  the  hills,  i.  e.,  the  eternal  Son  of 
God  (Proverbs  8. 25:  Psalm  90.  2).  Wast  thou  in  existence 
before  Adam?  The  farther  back  one  existed,  the  nearer 
he  was  to  the  Eternal  Wisdom.  8.  sacred— Ratlier, "  Wast 
thou  a  listener  in  the  secret  council  of  Gotl  ?"  The  Hebrew 
means  properly  the  cushions  on  which  a  divan  of  counsel- 
lors in  the  East  usually  sit.  God's  servants  are  admitted 
to  God's  secrets  (Psalm  2.5.  14;  Genesis  IS.  17;  John  15.15). 
restrain— Rather,  didst  thou  take  away,  or  bon-ou>,  thence 
(viz.,  from  the  Divine  secret  council)  thy  wisdom?  Eli- 
phaz in  this  (r.  8, 9)  retorts  Job's  words  upon  himself  (ch. 
12.  2,  3;  13.  2).  9.  in  us— Or,  "with  us,"  Hebraism  foru-e  are 
aware  of.  10.  On  our  side,  thinking  with  us  are  the  aged. 
Job  had  admitted  that  wisdom  is  with  them  (di.  12. 12).  Eli- 
phaz seems  to  have  been  himself  older  than  Job;  perhaps 
the  other  two  also  were  so  (ch.  32.  6).  Job,  in  ch.  30. 1,  does 
not  refer  to  his  three  friends;  it  therefore  forms  no  objec- 
tion. The  Arabs  are  proud  of  fulness  of  years.  11.  con- 
eolatlons-^viz.,  the  revelation  Avhich  P^liphaz  had  stated 
as  a  consolatory  reproof  to  Job,  and  which  he  repeats  in  v. 
14.  secret — Hast  thou  some  secret  wisdom  and  source  of 
ctmsolation,  which  makes  thee  disregard  those  suggested 
21 


by  me?  (v.  8).  Rather,from  a  difl!erentJTe6rewroot,Isthe 
word  of  kindness  or  gentleness  addressed  by  me  treated  by 
thee  as  valueless?  [Umbreit.]  13.  wink— i.  e.,  why  do 
thy  eyes  evince  pride?  (Proverbs  G.  13;  Psalm  35. 19).  13— 
i.  e.,  Frettest  against  God,  and  lettest  fall  rash  words.  14. 
Eliphaz  repeats  the  revelation  (ch.  4. 17)  in  substance,  but 
using  Job's  own  words  (ch.  14. 1,  Note  on  "born  of  a  wo- 
nian")  to  strike  him  with  his  own  weapons.  15.  Repeated 
froni  ch.  4. 18;  "servants"  there  are  "saint-s"  here,  viz., 
holy  angels,  heavens— Zi<.,  or  else  answering  to  "  angels" 
(ch.  4.  18;  see  Note  there,  and  ch.  25.  5).  10.  filthy— In 
Arabic  sour  (Psalm  14. 3;  53. 3),  corrupted  from  his  original 
purity,  drinketh— (Proverbs  19.  2S).  17.  In  direct  con- 
tradiction of  Job's  position  (-ch.  12.6,  &c.),  that  the  lot  of 
the  wicked  was  the  most  prosperous  here,  Eliphaz  appeals 
(1)  to  his  own  experience,  (2)  to  the  wisdom  of  the  ancients. 
18.  Ratlier,  "and  which  as  handed  down  from  their 
fathers,  they  have  not  concealed."  19.  Eliphaz  speaks 
like  a  genuine  Arab  when  he  boasts  that  his  ancestors 
had  ever  possessed  tlie  land  unmixed  with  foreigners. 
[Umbreit.]  His  words  are  intended  to  oppose  Job's  (ch. 
9.24);  "tlie  earth"  in  their  case  was  noi  "given  into  the 
hand  of  the  wicked."  He  refers  to  the  division  of  the 
earth  by  Divine  appointment  (Genesis  10.5;  25.32).  Also 
he  may  insinuate  that  Job's  sentiments  had  been  cor- 
rupted from  original  purity  by  his  vicinity  to  the  Sabeans 
and  Chaldeans.  [Rosenmuller.]  30.  travalleth— Rather, 
"trembleth  of  himself,"  though  there  is  no  real  danger. 
[Umbreit.]  and  the  number  of  (his)  years,  &c.— This 
gives  the  reason  why  the  wicked  man  trembles  continu- 
ally, viz.,  because  he  knows  not  the  moment  when  his  life 
must  end.  21.  An  evil  conscience  conceives  alarm  at 
every  sudden  sound,  though  It  be  in  a  time  of  peace 
("prosperity  "),  when  there  is  no  real  danger  (Leviticus  26. 
36;  Proverbs  28. 1 ;  2  Kings  7.  6).  33.  darkness— viz.,  dan- 
ger or  calamity.  Glancing  at  Job,  who  despaired  of  resto- 
ration :  in  contrast  to  good  men  when  in  darkness  (Micah 
7.  8,  9).  waited  for  of— i.  e..  He  is  destined  for  the  swoi'd. 
[Gesenius.]  Rather  (in  the  night  of  danger),  "he  looks 
anxiously  toivards  the  sword,"  as  if  every  sword  was  drawn 
against  him.  [Umbreit.]  33.  Wandereth  in  anxious  search 
for  bread.  Famine  in  Old  Testament  depicts  sore  need 
(Isaiah  5. 13).  Contrast  the  pious  man's  lot  (ch.  5. 20-22). 
kno-weth- Has  the  flrm  conviction.  Contrast  the  same 
word  applied  to  the  pious  (ch.  5.  24,  25).  ready  at  his  hand 
— An  Arabic  phrase  to  denote  a  thing's  complete  readiness 
and  full  presence,  as  if  In  the  hand.  24.  prevail — Break 
upon  him  suddenly  and  terribly,  as  a  king,  &c.  (Proverbs 
6. 11).  35.  stretcheth  .  .  .  hand — Wielding  the  spear,  as 
a  bold  rebel  against  God  (ch.  9.  4 ;  Isaiah  27.  4).  36.  on  hia 
neck — Rather,  "with  outstretched  neck,"  viz.,  that  of  the 
rebel.  [Umbreit.]  (Psalm  75.  5.)  upon  .  .  .  bucklers— 
Rather, "  with^\-i\s  (the  rebel's,  not  God's)  bucklers."  Tlie 
rebel  and  his  fellows  are  depicted  as  joining  shields  to- 
gether, to  form  a  compact  covering  over  their  heads  against 
the  weapons  hurled  on  them  from  a  fortress.  [Umbreit 
and  Gesenius.]  37.  The  well-nourished  body  of  the  rebel 
is  the  sign  of  his  prosperity,  collops— J/a««es  of  fat.  He 
pampers  and  fattens  himself  with  sensual  indulgences. 
Hence  his  rebellion  against  God  (Deuteronomy  32.15;  1 
Samuel  2.  29).  38.  The  class  of  wicked  here  described  is 
that  of  robbers  who  plunder  "cities,"  and  seize  on  the 
houses  of  the  banished  citizens  (Isaiah  13.  20).  Eliphaz 
chooses  this  class,  because  Job  had  chosen  the  same  (ch. 
12.  6).  heaps — of  ruins.  39.  Rather,  he  shall  not  increase 
his  riches;  he  has  reached  his  liighest  point;  his  pros- 
perity shall  not  continue,  perfection — Rather,  "  His  oc- 
quired  wf«W/i— what  he  possesses — shall  not  be  extended,'" 
&.C,  30.  depart— i.  e.,  escape  (r.  22,  23).  branches— viz.,  li is 
oftspring  (ch.  1. 18, 19;  Psalm  37.  35).  dry  up— The  "  flame" 
Is  the  sultry  wind  in  the  East  by  which  plants  most  full 
of  sap  are  suddenly  shrivelled.  His  moutli— ^i.  e.,  God's 
wrath  (Isaiah  11.  4).  31.  Rather,  let  him  not  trust  in 
vanity  or  he  will  be  deceived,  &c.  vanity— That  wiiich  is 
unsubstantial.  Sin  Is  its  own  punishment  (Proverbs  1. 31 ; 
Jeremiah  2. 19).  33.  lit.,  "It  {the  tree  to  which  he  is  com- 
pared V.  30,  or  else  his  life)  shall  not  be  filled  up  in  its 
time;"  t.  *.,  "he  shall  be  ended  before  his  time."    shall 

•  321 


JoVi  Reply  to  Eliphaz. 


JOB  XVI,  XVII. 


He  Maintaineth  his  Innocency, 


not  be  green— Image  from  a  withered  tree;  the  childless 
extinction  of  the  wicked.  33.  Images  of  incompleteness. 
The  loss  of  the  unripe  grapes  is  poetically  made  the  vine 
tree's  own  act,  in  order  to  express  more  pointedly  that  the 
sinner's  ruin  is  the  fruit  of  his  own  conduct  (Isaiah  3. 11; 
Jeremiah  6.19).  34.  Rather,  The  binding  together  of  the 
hypocrites  (wicked)  shall  be  fruitless.  [Umbkeit.]  Taber- 
nacles of  bribery,  viz.,  dwellings  of  unjust  judges,  often 
reprobated  in  the  Old  Testament  (Isaiah  1. 23).  The  "  flre 
of  God"  that  consumed  Job's  possessions  (ch.  1. 16)  Eli- 
phaz  insinuates  may  have  been  on  account  of  Job's 
bribery  as  an  Arab  sheick  or  emir.  33.  Bitter  irony, 
illustrating  the  "  unfruitfulness"  (y.  34)  of  the  wicked. 
Their  conceptions  and  birth-giviugs  consist  solely  in  mis- 
chief, &c.  (Isaiah  33. 11).    prepavetli— Hatcheth. 

CHAPTER     XVI. 

«  SECOND  SERIES. 

Ver.  1-22.  Job's  Reply.  3.  (Ch.13.  4.)  3.  "Words  of 
•wind,"  Hebrew.  He  retorts  upon  Eliphaz  his  reproach  (ch. 
15.  2).  emboldenetli— n^..  What  wearies  you  so  that  ye 
contradict?  i.  e.,  What  have  I  said  to  provoke  you?  &c. 
[ScHUTTENS.]  Or,  as  better  accords  with  the  flrst  clause, 
"  wherefore  do  ye  weary  yourselves  contradicting  ?"  [Um- 
BREiT.]  4.  heap  up— Rather,  marslial  together  (an  array 
of)  words.  sliaUe  head— in  mocker5-;  it  means  7iodding, 
rather  than  sJuxking;  nodding  is  not  with  us,  as  in  the 
East,  a  gesture  of  scorn  (Isaiah  37.  22;  Jeremiali  18.  16; 
Matthew  27.  39).  5.  strengtJien.  with,  mouth — Bitter 
irony.  In  allusion  to  Eliphaz's  boasted  "consolations" 
(ch.  15. 11).  Opposed  to  strengthening  with  the  heart,  i.  e., 
with  real  consolation.  Translate,  "  I  also  (like  you)  could 
strengthen  with  the  mouth,"  i.  e.,  with  heartless  talk: 
"And  the  moving  of  my  lips  (mese  lip  comfort)  could  con- 
sole" (in  the  same  fashion  as  you  do).  [Umbkeit.]  "Hearty 
counsel"  (Proverbs  27.  9)  is  the  opposite.  6.  eascA—lit., 
What  (portion  of  my  sufferings)  goes  from  me  ?  7.  But 
no^v  —  Rather,  "ah!"  he  —  God.  company  —  Rather, 
"band  of  witnesses,"  viz.,  those  who  could  attest  his  inno- 
cence, his  children,  servants,  &c.  So  the  same  Hebrew  is 
translated  next  verse.  Umbreit  makes  his  "band  of 
witnesses"  ^ijrwey,  for,  alas !  he  had  no  other  witness  for 
him.  But  this  is  too  recondite.  8.  filled  with  wriiiUles 
—Rather  (as  also  the  same  Hebrew  word  in  ch.  22.  16; 
English  Version,  "cut down"),  "  thou  hast  fettered  me,  thy 
witness"  (besides  cutting  off  my  "band  of  witnesses,"  v. 
7),  i.  e.,  hast  disabled  me  by  pains  from  properly  attesting 
my  innocence.  But  another  "witness"  arises  against 
him,  viz.,  his  "leanness"  or  wretched  state  of  body,  con- 
strued by  his  friends  into  a  proof  of  his  guilt.  The  radi- 
cal meaning  of  the  Hebreiv  is  to  draiv  together,  whence  flow 
the  double  meanings  to  bind  or  fetter,  and  in  Syriac,  to 
xvrinkle.  leanness — meaning  also  lie;  implying  it  was  a 
/afee  "witness."  9.  Image  from  a  wild  beast.  So  God  is 
represented  (ch.  10.  16).  who  hateth  me— Rather,  "and 
pursues  me  hard."  Job  would  not  ascribe  "  hatred"  to 
God  (Psalm  50.  22).  mine  enemy— Ratiier,  "  lie  sliarpens, 
&c.,  as  an  enemy"  (Psalm  7.  12).  Darts  wrathful  glances  at 
me,  like  a  foe  (ch.  13.  24).  10.  gaped— not  in  order  to  de- 
vour, but  to  mock  him.  To  fill  his  cup  of  misery,  the 
mockery  of  his  friends  (r.  10)  is  added  to  the  hostile  treat- 
ment from  God  (u.  9).  smitten  .  .  .  cheeU— jtf/.  for 
contemptuous  abuse  (Lamentations  3.  30;  Matthew  5. 
39).  gathered  themselves  —  "Conspired  unanimouslj'." 
[ScntTTTENS.]  11.  turned  me  ovcx-- ii7.,  cast  me  head- 
long into,  &c.  the  luigodly— viz.,  his  professed  friends, 
who  persecuted  him  with  unkind  speches.  13.  I  -was  at 
ease— in  past  times  (ch.  1).  hy  my  neck— as  an  animal 
does  its  prey  (so  ch.  10.  16).  shaken- violently;  in  con- 
trast to  his  former  "ease"  (Psalm  102.  10).  Set  me  up 
(again),  mark— (ch.  7.20;  Lamentations  3. 12).  God  lets  me 
always  recover  strength,  so  as  to  torment  me  ceaselessly. 

13.  his  archers— The  image  of  last  verse  is  continued. 
God,  in  making  me  His  "mark,"  is  accompanied  hy  tJie 
three  friends,  whose  words  wound  like  sharp  arrows,  gall 
—put  for  a  vital  part.    So  the  liver  (Lamentations  2.  11). 

14.  The  image  is   tfpm.  storming  a  fortress  by  making 

322 


breaches  in  the  walls  (2  Kings  14. 13).    a  giant- a  mighty 
warrior.    15.  sewed— denoting  the  tight  fit  of  the  mourn- 
ing garment;  it  was  a  sack  with  arm-holes  closely  sewed 
to  the  body,     horn— image  from  horned  cattle,  which 
when  excited  tear  the  earth  with  their  horns.    The  horn 
was  the  emblem  of  power  (1  Kings  22. 11).    Here,  it  is  "  in 
the  dust,"  which  as  applied  to  Job  denotes  his  humiliaiivti 
from  former  greatness.    To  thi-ow  one's  self  in  the  dust 
was  a  sign  of  vwurning ;  tliis  idea  is  here  joined  with  that 
of  excited  despair,  depicted  by  the  fury  of  a  horned  beast. 
The  Druses  of  Lebanon  still  wear  horns  as  an  ornament. 
16.  foul— Rather,  "is  red,"  i.  c.,  flushed  and  heated.  [Um- 
breit and  NOYES.]    shado-w  of  deatli — i.  e.,  darkening 
through  many  tears  (Lamentations  5. 17).    Job  here  refers 
to  Zophar's  implied  charge  (ch.  11. 14).    Nearly  the  same 
words  occur  as  to  Jesus  Christ  (Isaiah  53.  9).  So  v.  10  above 
answers  to  the  description  of  Jesus  Christ  (Psalm  12.  13; 
Isaiah  50.  6,  and  v.  4  to  Psalm  22.  7).    He  alone  realized 
what  Job  aspired  after,  viz.,  outward  righteousness  of  acts 
and  inward  purity  of  devotion.    Jesus  Christ  as  the  repre- 
sentative man  is  typifled  in  some  degree  in  every  servant 
of  God  in  the  Old  Testament.     18.  my  hlood — i.  e,,  my 
undeserved  sufrering.    He  compares  himself  to  one  mur- 
dered, whose  blood  the  earth  refuses  to  drink  up  until  he 
is  avenged  (Genesis  4. 10, 11 ;  Ezekiel  24. 1,  8;  Isaiah  20.  21). 
The  Arabs  say  that  the  dew  of  heaven  will  not  descend  on 
a  spot  watered  with  innocent  blood  (cf.  2  Samuel  1.  21). 
no  place— no  resting-place.    "May  my  cry  never  stop!" 
May  it  go  abroad !    "  Earth"  in  this  verse  in  antithesis  to 
"heaven"  (v.  19).    May  my  innocence  be  as  well  known  to 
man  as  it  is  even  now  to  God  !    19.  Also  no-*v — even  now, 
when  I  am  so  greatly  misunderstood  on  earth,  Godiinheaven 
is  sensible  of  my  innocence,    record — Hebrew,  my  ivitness. 
Amidst  all  his  impatience.  Job  still  trusts  in  God.    SJO. 
Hebrew,  more  forcibly,  "my  mockers— my  friends!"     A 
heart-cutting  paradox.  [Umbreit.]  God  alone  remains  to 
whom  he  can  look  for  attestation  of  his  innocence;  plain- 
tively with  tearful  eye,  he  supplicates  for  tliis.    31.  one— 
Ratlier,  He  (God).    "Oh  that  He  would  plead  for  a  man 
(viz.,  me)  against  God."    Job  quaintly  says,  God  must 
support  me  against  God;  for  He  makes  me  to  suffer,  and 
He  alone  knows  me  to  be  innocent.  [Umbreit.]    So  God 
helped  Jacob  in  wrestling  against  Himself  (cf.  23.  C;  Gene- 
sis 32.  25).    God  in  Jesus  Christ  does  plead  witli  God  for 
man  (Romans  8.  20,  27).    as  a  mark— lit.,  the  Son  of  man. 
A  preflguring  of  the  advocacy  of  Jesus  Christ— a  boon 
longed  for  by  Job  (ch.  9.  33),  though  the  spiritual  preg- 
nancy of  his  own  words,  designed  for  all  ages,  was  but 
little  understood  by  him  (Psalm  80.  17).    for  his  neigh- 
hour — Hebrew,  friend.    Job  himself  (ch.  42.  8)  pleaded  as 
intercessor  for  his  "friends,"  thougli  "his  scorners"  {v. 
20);  so  Jesus  Christ  the  Son  of  man  (Luke  23.34);  "for 
friends"  (John  15.  13-15).    33.  fenv — lit.,  "years  of  number," 
i.  e.,  few,  opposed  to  numbo-less  (Genesis  34.  30). 

CHAPTER  XVII. 
Ver.  1-16.  Job's  Answer  Continued.  1.  hreath  cor- 
rupt—  result  of  elcpliantiasis.  But  Umbreit,  "mj^ 
strength  (spirit)  is  spent."  extinct- Life  is  compared  to 
an  expiring  light.  "  The  light  of  my  day  is  extinguished." 
graves— p;t/7'a;,  to  heighten  tlie  force.  3.  [Ujubreit,]  More 
emphatically,  "had  I  only  not  to  endure  mockery,  in  the 
midst  of  their  contentions  I  (mine  eye)  would  remain 
quiet."  "Eye  continue,"  or  tarry  all  night  {Hebrew),  i&  a 
figure  taken  from  sleep  at  night,  to  express  undisturbed 
rest;  opposed  to  (ch.  16.  20),  wlien  the  eye  of  Job  is  repre- 
sented as  pouring  out  tears  to  God  without  rest.  3.  Lay 
down— viz.,  a  pledge  or  security,  t.  e.,  be  my  sui'ety ;  do 
thou  attest  my  innocence,  since  my  friends  only  mock 
me  (i>.  2).  Both  litigating  parties  had  to  lay  down  a 
sum  as  security  before  tlie  trial,  put  me  iu  surety- 
Provide  a  surety  for  me  (in  the  trial)  with  thee.  A  pre- 
sage of  the  "surety"  (Hebrews  7.  22),  or  "one  Mediator 
between  God  and  man"  (see  note  16,  21).  strike  liand»— 
"who  else  (save  God  himself)  could  strike  hands  with 
me?"  i.e.,  be  my  security  (Psalm  119.122).  The  Hebrew 
strikes  the  hand  of  him  for  whom  he  goes  security  (Prov« 


JbJ'a  Answer  to  Eliphcus, 


JOB  XVIII. 


Hephj  of  Bildad 


erbs  6.1).  4.  tlielr  heart— The  intellect  of  his  friends. 
ahalt  .  .  .  exalt  —  Rather  imperative,  exalt  tlioiii  not. 
Allow  thera  not  to  conquer.  [Umbreit.]  (Isaiah  G.  9,  10.) 
5.  Tlie  Hebrew  tor  flattery  is  snioothncss:  tlien  it  came  to 
mean  a  prey  divided  by  lot,  because  a  smootli  stone  was 
used  in  casting  tlie  lots  (Deuteronomy  18. S;,  "a  portion" 
(Genesis  1-1.  24).  Tliei'efore  traiulate  "He  that  delivers  uid 
his  friend  as  a  prey  (whicla  the  conduct  of  my  friends  im- 
plies that  they  would  do),  even  the  eyes,"  &c.  [Noyes.] 
(Ch.  11. 20.)  Job  says  this  as  to  the  sinner's  children,  re- 
torting upon  tlieir  reproach  as  to  the  cutting  off  of  his 
(ch.  5.  4;  15. 30).  Tliis  accords  with  the  Old  Testament  dis- 
pensation of  legal  retribution  (Exodus  20.  5).  6.  He— God. 
The  poet  reverentially  suppresses  the  name  of  God  when 
speaking  of  calamities  inflicted.  l>y--»vord — (Deuteron- 
omy 28.37;  Psalm  69.11.)  My  awful  punishment  makes 
my  name  execrated  everywhere,  as  if  I  must  have  been 
superlatively  bad  to  have  earned  it.  aforetime  .  .  . 
tabret— As  David  was  honoured  (1  Samuel  18.  C).  Rather 
from  a  diflerent  Jlebrciv  root,  "I  am  treated  to  my  face  as 
an  object  of  disgust,"  lit.,  an  object  to  be  spit  upon  in  the  face 
(Numbers  12. 14).  So  liaca  means  (Mattliew  5.  22).  [Um- 
BEEiT.]  7.  (Psalm  6. 7;  31.9;  Deuteronomy  31.  7.)  raein- 
tters—lit.,  figu7-es  ;  all  the  individual  members  being  pecu- 
liar/or?yi«  of  the  body;  opposed  to  "shadow,"  which  looks 
like  a  figure  Avithout  solidity.  8.  astoiiicd — at  my  un- 
merited sufferings,  against  tiie  liypocrite — The  upright 
shall  feel  their  sense  of  justice  wounded  ("will  be  indig- 
nant") because  of  the  prosperity  of  the  wicked.  By 
"hypocrite"  or  "ungodly,"  he  perhaps  glances  at  his 
false  friends.  9.  The  strength  of  religious  principle  is 
heightened  by  misfortune.  The  pious  shall  take  fresh 
courage  to  persevere  from  the  example  of  suffering  Job. 
The  image  is  from  a  warrior  acquiring  new  courage  in 
action  (Isaiah  40. 30,  31 ;  Pliilippians  1. 14).  10.  "Return." 
If  you  have  any  thing  to  advance  really  wise,  though  I 
doubt  it,  recommence  your  speech.  For  as  yet  I  cannot 
find  one  wise  m.an  among  you  all.  11.  Onlj'  do  not  vainl5' 
speak  of  the  restoration  of  health  to  me;  for  "my  days 
are  past."  broken  off— As  the  threads  of  the  web  cut  off 
from  tiie  loom  (Isaiali  38. 12).  tliongUts — lit.,  i?ossessions, 
i.e.,  all  the  feelings  and  fair  hopes  which  my  heart  once 
nourished.  These  belong  to  the  heart,  as  "purposes"  to 
the  understanding;  the  two  together  here  describe  the 
entire  inner  man.  13.  THey — viz.,  my  friends  would 
change  the  night  into  daj-,  i.  c.,  would  try  to  persuade 
me  of  the  change  of  my  misery  into  joy,  which  is  im- 
possible [Umbreit]  (ch.  11.17);  (but)  the  light  of  prosperity 
(could  it  be  enjoyed)  Avould  be  short  because  of  the  dark- 
ness of  adversity.  Or  better  for  "short,"  the  Hebrew 
"near;"  "and  the  liglit  of  new  pi'osperity  should  be  near 
in  tlie  face  of  (before)  the  darkness  of  death;"  i.e.,  they 
would  persuade  me  that  light  is  near,  even  though  dark- 
ness approaches.  13.  Rather,  "if  I  wait  for  this  grave 
(scheol,  or  the  unseen  world)  as  niy  house,  and  make  my 
bed  in  the  darkness  (v.  14),  and  say  to  corruption,"  rather, 
to  the  pit  or  grave,  &c.  (i.'.  15.)  Where  then  is  my  hope? 
[Umbreit.]  The  apodosis  is  at  v.  15.  14.  TUon  art  my 
father,  &c. — Expressing  most  intimate  connection  (Prov- 
erbs 7.4).  His. diseased  state  made  liira  closely  akin  to 
the  grave  and  worm.  15.  AVho  shall  see  it  fulfilled?  viz., 
the  "hope"  (eh.  11. 18)  which  they  held  out  to  him  of  resto- 
ration. 16.  They — viz.,  my  hopes  shall  be  buried  with 
me.  bars — (Isaiah  .38. 10.)  Rather,  the  icastes  or  solitudes 
of  the  pit  (seheol,  the  unseen  world),  rest  together— The 
rest  of  me  and  my  hope  is  in,  <&c.  Both  expire  together. 
The  word  "  rest"  implies  that  man's  ceaseless  hopes  only 
rob  him  of  rest. 

CHAPTER    XVIII. 

SECOXD  SERIE.S. 

Ver.  1-21.  Reply  of  Bildad.  a.  yc—The  other  two 
friends  of  Job,  wliom  Bildad  charges  with  having  spoken 
mere  "words,"  t.c,  empty  speeches;  opposed  to  "mark," 
i.e.,  come  to  reason,  consider  the  question  intelligenlly ; 
and  then  let  us  speak.  3.  beasts— Alluding  to  what  Job 
said  (ch.  12. 7;  so  Isaiah  1. 3).    Tile— Rather  from  a  Hebrew 


root,  to  stop  up.  "Stubborn,"  answering  to  the  stupidity 
implied  in  the  parallel  first  clause.  [Umbreit.]  Why 
should  wo  give  occasion  by  your  empty  speeches  for  our 
being  mutually  reputed,  in  the  sight  of  Job  and  one 
another,  unintelligent?  (ch.  17.4, 10).  4.  Rather,  turning 
to  Job,  thou  that  tearest  thyself  in  anger  (ch.  5.  2).  be 
forsaken— Become  desolate.  He  alludes  here  to  Job's 
words  as  to  the  "rock,"  <fcc.,  crumbling  away  (ch.  14. 18, 
19);  but  in  a  different  application.  He  says  bitterly  "for 
thee."  Wert  tliou  not  punished  as  thou  art,  and  as  thoa 
art  unwilling  to  bear,  tlie  eternal  order  of  the  universe 
would  be  disturbed  and  the  earth  become  desolate  through 
unavenged  wickedness.  [Umbreit.]  Bildad  takes  it  for 
granted  Job  is  a  great  sinner  (ch.  8.3-6;  I«aiah  24.5,6). 
"Shall  that  which  stands  fast  as  a  rock  be  removed  for 
your  special  accommodation?"  5.  Tliat  (v.  4)  cannot  be. 
The  decree  of  God  is  unalterable,  the  light  (prosperity) 
of  the  wicked  shall  at  length  be  put  out.  his  Are- Al- 
luding to  Arabian  hospitality,  which  prided  itself  on  wel- 
coming the  stranger  to  the  fire  in  the  tent,  and  even  lit 
fires  to  direct  him  to  it.  The  ungodly  sliall  be  deprived 
of  the  means  to  sliow  hospitality.  His  dwelling  shall  be 
dark  and  desolate!  G.  candle— The  lamp  which  in  the 
East  is  usually  fastened  to  the  ceiling.  Oil  abounds  in 
those  regions,  and  the  lamp  was  kept  burning  all  night, 
as  now  in  Egypt,  where  the  poorest  would  rather  dispense 
with  food  than  the  night-lamp  (Psalm  18. 28).  To  put  out 
the  lamp  was  an  image  of  utter  desolation.  7.  "Steps  of 
strength,"  Hebreiv,  for  His  strong  steps.  A  firm  step  marks 
health.  To  be  straitened  in  steps  is  to  be  no  longer  able 
to  move  about  at  will  (Proverbs  4. 12).  his  o-»vti  counsel — 
Or  plans  shall  be  the  means  of  his  fall  (ch.  5. 13).  8.  he 
■walketh  xipon — Rather,  "he  lets  himself  go  into  the  net." 
[Umbreit.]  If  the  English  Version  be  retained,  then  un- 
derstand "snare"  to  be  the  2)it-fall,  covered  over  with 
branches  and  earth,  which  when  walked  upon  give  way 
(Psalm  9. 15;  3;5.  8).  9.  robber— Rather  answering  to  "  gin" 
in  tlie  parallel  clause,  "the  noose  shall  hold  him  fast." 
[Umbreit.]  11.  terrors— Often  mentioned  in  this  book 
(f.  14;  ch.  2t.  17;  &c.).  The  terrors  excited  through  an  evil 
conscience  are  here  personified.  "  Magor-missabib"  (Jere- 
miah  20.3).  drive  ...  to  his  feet— Rather,  shall  pursue 
{lit.,  scatter,  Habakkuk  3.14)  him  close  at  his  heels  (lit., 
immediately  after  his  feet,  Habakkuk  3.5;  1  Samuel  25. 
42;  Hebreiv).  The  image  is  that  of  a  pursuing  conqueror 
-who  scatters  the  enemy.  [Umbreit.]  V.i.  Tlie  Hebrew  is 
brief  and  bold,  "his  strength  is  hungry."  destruction — 
i.  e.,  a  great  calamity  (Proverbs  1. 27).  ready  at  his  side — 
Close  at  hand  to  destroy  him  (Proverbs  19.  29).  13.  Um- 
breit has  "he"  for  "it,"  i.e.,  "in  the  rage  of  hunger  he 
shall  devour  his  own  body;"  or,  his  own  children  (Lamen- 
tations 4.10).  Rather,  "destruction"  from  the  last  verse 
is  nom.  to  "devour."  strength— Rather,  "members"  {lit., 
the  branches  of  a  tree),  the  flrst-bori*  of  death— A  per- 
sonification full  of  poetical  horror.  The  first-born  sou 
held  the  chief  place  (Genesis  .49. 3);  so  here  the  chiefest 
{most  deadly)  disease  that  death  has  ever  engendered 
(Isaiah  14.30;  "first-born  of  the  poor"— the  poorest).  The 
Arabs  call  fever,  "daughter  of  death."  14.  confidence- 
All  that  the  father  trusted  in  for  domestic  happiness, 
children,  fortune,  »fcc.,  referring  to  Job's  losses,  rooted 
out— Suddenly  torn  away,  it  shall  bring— i.e.,  he  shall  bo 
brought;  or,  as  U.mbreit  better  has,  "T?iou  (God)  shalt 
bring  him  slowly."  The  Hebrew  expresses,  "to  stride 
slowly  and  solemnly."  The  godless  has  a  fearful  death 
for  long  before  his  eyes,  and  is  at  last  taken  by  it.  Al- 
luding to  Job's  case.  The  King  of  terrors,  not  like  the 
heathen  Pluto,  the  fabled  ruler  of  the  dead,  but  Death, 
with  all  its  terrors  to  the  ungodly,  personified.  15.  It— 
Terror  shall  haunt,  &c.,  and  not  as  Umbreit  another, 
which  the  last  clause  of  the  verse  disproves,  none  of 
his— It  is  his  no  longer,  brimstone  — Probably  com- 
paring the  calamit.v  of  Job  by  the  "fire  of  God"  (ch.  1.  IC) 
to  the  destruction  of  guilty  Sodom  by  fire  and  brimstone 
(Genesis  19.21).  16.  "Roots,"  himself.  "Branch,"  his 
children  (ch.  8.12;  15.30;  Malachl  4.1).  17.  street— Men 
shall  not  speak  of  him  In  meeting  in  the  highways. 
Rather,  In  the  field  or  meadow;  the  shepherds  shall  no 

323 


JoVa  Reply  to  BUdad, 


JOB  XIX. 


His  Belief  in  the  Eesurrection, 


more  mention  his  name.  A  picture  from  nomadic  life. 
[Umbkeit.]  18.  light  .  .  .  darltness— Existence  — non- 
existence. 19.  i»eplie-»v  — (So  Isaiah  14.22.)  But  it  is 
translated  "grandson"  (Genesis  21.23),  translate  "kins- 
man." 20.  after  .  .  .  before  — Rather,  "those  in  the 
"West — those  in  the  East;"  i.e.,  all  people;  Zt<.,  those  be- 
hind—those before;  for  Orientals  in  geography  turn  with 
their  face  to  the  east  (not  to  the  north  as  we),  and  back 
to  the  west;  so  that  be/ore — east;  behind— norih  (so  Zech- 
ariah  14.8).  day  — Of  ruin.  (Obadiah  12.)  affriglitecl— 
Seized  with  terror  (ch.  21.6;  Isaiah  13.8).  31.  (Ch.  8.22, 
Marg.) 

CHAPTER    XIX. 

SECOND  SERIES. 

Ver.  1-29.  Job's  Reply  to  Bildad.  3.  Ho^v  long,  &c. 
—Retorting  Bildad's  words  (ch.  18. 2).  Admitting  the  pun- 
ishment to  be  deserved,  is  it  kind  thus  ever  to  be  harping 
on  this  to  the  sufferer?  And  yet  even  this  they  have  not 
yet  proved.  3.  Tliese — Prefixed  to  numbers  empliatically 
(Genesis  27.  30).  ten— i.  e.,  often  (Genesis  31.  7).  make 
yourselves  strange— Rather,  stun  me.  [Gesenius.]  (See 
Margin  for  a  different  meaning.)  4.  erred— The  Hebrew 
expresses  unconscious  error.  Job  was  unconscious  of  wilful 
f;in.  remalnetli— n<.,  passeth  the  night.  An  image  from 
harbouring  an  unpleasant  guest  for  the  night.  I  bear  the 
consequences,  5.  magnify,  &c.— Speak  proudly  (Obadiah 
12;  Ezekiel  35.  13).  against  me— Emphatically  repeated 
(Psalm  38.  16).  plead  .  .  .  reproach.— JSnglish  Version 
makes  this  part  of  the  protasis,  "  if"  being  understood, 
and  tlie  apodosis  beginning  at  v.  6.  Better  with  Umbkeit, 
If  ye  would  become  great  heroes  against  me  in  truth,  ye 
must  2»'ove  (evince)  against  me  my  guilt,  or  shame,  which 
you  assert.  In  the  English  Version  "  reproach"  will  mean 
Job's  catomiiltes,  which  they  "  pleaded"  against  him  as  a 
"reproach,"  or  proof  of  guilt.  6.  compassed  ,  .  .  net- 
Alluding  to  Bildad's  words  (ch.  18. 8).  Know,  that  it  is  not 
that  /  as  a  wicked  man  have  been  caught  in  my  "  own 
net:"  it  is  Ood  who  has  compassed  me  in  His— why,  I 
know  not.  7.  wrong— Violence :  brought  on  him  by  God. 
no  judgment— God  will  not  remove  my  calamities,  and 
BO  vindicate  my  just  cause;  and  my  friends  will  not  do 
justice  to  my  past  character.  8.  Image  from  a  benighted 
traveller.  9.  stripped  .  .  .  cro-tvn-Image  from  a  deposed 
king,  deprived  of  his  robes  and  crown:  appropriate  to  Job, 
once  an  emir  with  all  but  royal  dignity  (Lamentations  5. 
16;  Psalm  89.  39).  10.  destroyed  .  .  .  o\\  every  side— 
"Shaken  all  round,  so  that  I  fall  in  the  dust:"  image  from 
a  tree  uprooted  by  violent  shaking  from  every  side.  [Um- 
bkeit.] The  last  clause  accords  with  this  (Jeremiah  1. 10). 
mine  liope— As  to  this  life  (in  opposition  to  Zophar,  ch. 
11. 18);  not  as  to  the  world  to  come  (v.  25;  ch.  14. 15).  re- 
moved—Uprooted. 11.  enemies— (Ch.  13.  24;  Lamenta- 
tions 2.  5.)  la.  troops— Calamities  advance  together  like 
hostile  troops  (ch.  10.  17).  raise  up  .  .  .  way— An  army 
must  ca^t  up  a  way  of  access  before  it,  in  marching  against 
a  city  (Isaiah  40.  3).  13.  brethren- jVeares^  kinsmen,  as 
distinguished  from  "acquaintance."  So  "kinsfolk"  and 
"  familiar  friends"  (v.  14)  correspond  in  parallelism.  Tlie 
Arabic  proverb  is,  "The  brotlier,  i.e.,  the  true  friend  is 
only  known  in  time  of  need."  estranged— ZjY.,  turn  away 
with  disgust.  Job  again  unconsciously  uses  language 
prefiguring  the  desertion  of  Jesus  Christ  (ch.  16. 10;  Luke 
23.  49;  Psalm  38. 11).  15.  They  that  dweU,  &c.— Rather, 
sojourn:  male  servants,  sojourning  in  his  house.  Mark 
the  contrast.  The  stranger  admitted  to  sojourn  as  a  de- 
pendant treats  the  master  as  a  stranger  in  his  own  liouse. 
16.  servant— Born  in  my  house  (as  distinguislied  from 
those  sojourning  in  it),  and  so  altogether  belonging  to  the 
family.  Yet  even  he  disobeys  my  call,  mouth— i.  e., 
calling  aloud;  formerly  a  nod  was  enough.  Now  I  no 
longer  look  for  obedience,  I  try  entreaty.  17.  strange— His 
breath  by  elephantiasis  had  become  so  strongly  altered  and 
offensive,  that  his  wife  turned  away  as  estranged  from 
him  {v.  13;  ch.  17. 1).  children  ...  of  mine  own  body— 
lit.,  belly.  But  "loins"  is  what  we  should  expect,  not 
"belly"  (womb),  which  applies  to  the  woman.  The 
"  dine"  forbids  it  being  taken  of  his  wife.    Their  children 


besides  were  dead.  In  ch.  3.10  the  same  words  "my 
womb"  mean,  my  mother's  womb:  therefore  translate,  "and 
I  must  entreat  (as  a  suppliant)  the  children  of  my  mother's 
womb;"  i.e.,  my  own  brothers.  A  heightening  of  force, 
as  compared  witli  last  clause  of  v.  10.  [Usibreit.]  Not 
only  must  I  entreat  suppliantly  my  servant,  but  my  own 
brothers  (Psalm  69.  8).  Here  too,  he  unconsciously  fore- 
shadows Jesus  Christ  (John  7.  5).  18.  young  children — 
So  the  Hebrew  means  (ch.  21. 11).  Reverence  for  age  is  a 
chief  duty  in  the  East.  The  word  means  "wicked"  (ch. 
16. 11).  So  Umbbeit  has  it  here,  not  so  well.  I  arose — 
Rather,  supply  "  if,"  as  Job  was  no  more  in  a  state  to  stand 
up.  "If  I  stood  up  (arose)  they  would  speak  against 
(abuse)  me."  [Umbkeit.]  19.  inward-Cojifide^Uial :  lit., 
"men  of  my  secret"— to  whom  I  entrusted  my  most  inti- 
mate confidence.  30.  Extreme  meagreness.  The  bone 
seemed  to  stick  in  the  skin,  being  seen  through  it,  owing 
to  the  flesh  drying  up  and  falling  away  from  the  bone. 
The  Margin,  "as  to  my  flesh,"  makes  this  sense  clearer. 
The  English  Veision,  however,  expresses  the  same ;  "  And 
to  my  fiesli,"  viz.,  which  has  fallen  away  from  the  bone, 
instead  of  firmly  covering  it.  skin  of  my  teeth — Pro- 
verbial. I  have  escaped  with  bare  life ;  I  am  whole  only 
with  the  skin  of  my  teeth,  i.  e.,  my  gums  alone  are  whole,  the 
rest  of  the  skin  of  my  body  is  broken  with  sores  (ch.  7. 5; 
Psalm  102. 5).  Satan  left  Job  speech,  in  hope  that  he  might 
therewith  curse  God.  31.  When  God  had  made  him  such 
a  piteous  spectacle,  his  friends  should  spare  him  the  ad- 
ditional persecution  of  their  cruel  speeches.  33.  As  God 
—has  persecuted  me.  Prefiguring  Jesus  Christ  (Psalm  69. 
26).  That  God  afflicts  is  no  reason  that  man  is  to  add  to  a 
sufferer's  affliction  (Zechariah  1. 15).  satisfied  with  my 
flesh— It  is  not  enough  that  God  afflicts  my  flesh  literally 
{v.  20),  but  you  must "  eat  my  flesh"  metaphorically  (Psalm. 
27.  2) ;  i.  e.,  utter  the  worst  calumnies,  as  the  phrase  often 
means  in  Arabic.  33.  Despairing  of  justice  from  his 
friends  in  his  lifetime,  he  wishes  his  words  could  be  pre- 
served imperishably  to  posterity,  attesting  his  hope  of 
vindication  at  the  resurrection,  printed— Not  our  mod- 
ern printing,  but  engraven,  pen— Graver,  lead— poured 
into  the  engraven  characters,  to  make  them  better  seen. 
[Umbkeit.]  Not  on  leaden  plates ;  for  it  was  "in  the  rock" 
that  they  were  engraved.  Perliaps  it  was  the  hammer  that 
was  of  "lead,"  as  sculptors  find  more  delicate  incisions  are 
made  by  it,  than  by  a  harder  hammer.  Foster  {One  Primev. 
Lang.)  has  shown  that  the  inscriptions  on  the.  rocks  in 
Wady-Mokatta,  along  Israel's  route  through  tlie  desert,  re- 
cord the  journeys  of  that  people,  as  Cosmas  Indicopleustes 
asserted,  535  a.  d.  34.  fox-  ever— As  long  as  the  rock  lasts. 
33.  Redeemer— Umbkeit,  &c.,  understand  this  and  v.  26, 
of  God  appearing  as  Job's  avenger  before  Ids  death,  wlien 
his  body  would  be  wasted  to  a  skeleton.  But  Job  uni- 
formly despairs  of  restoration  and  vindication  of  his 
cause  in  this  life  (ch.  17. 15, 16).  One  hope  alone  M'as  left, 
which  the  Spirit  revealed— a  vindication  in  a  future  life: 
it  would  be  no  full  vindication  if  liis  soul  alone  were  to 
be  happy  without  the  body ;  as  some  explain  (i;. 26)  "out  of 
the  flesh."  It  was  his  body  that  had  chiefly  suffered :  the 
resurrection  of  Ills  body,  therefore,  alone  could  vindicate 
his  cause :  to  see  God  witii  his  own  eyes,  and  in  a  renovated 
body  (v.  27),  would  disprove  the  imputation  of  guilt  cast  on 
him  because  of  the  sufferings  of  his  present  body.  That 
this  trutli  is  not  further  dwelt  on  by  Job,  or  noticed  by  his 
friends,  only  shows  that  it  was  ivith  hiw  a  bright  passing 
glimpse  of  Old  Testament  hope,  rather  than  the  steady  light 
of  Gospel  assurance;  with  us  this  passage  has  a  definite 
clearness,  which  it  had  not  in  his  mind  (see  Note  21. 30). 
The  idea  in  "  Redeemer"  with  Job  is  Vindicator  (ch.  10. 19; 
Numbers  35.27),  redressing  his  wrongs;  also  including  at 
least  with  us,  and  probably  wltli  him,  the  idea  of  the  pre- 
dicted Bruiser  of  the  serpent's  head.  Tradition  would  in- 
form him  of  the  prediction.  Foster  shows  that  the  fall 
by  the  serpent  is  represented  perfectly  on  the  temple  of 
Osiris  at  Philse;  and  the  resurrection  on  the  tomb  of  the 
Egyptian  Mycerinus,  dating  4000  years  back.  Job's  sacri- 
fices imply  sense  of  sin  and  need  of  atonement.  Satan 
was  the  injurer  of  Job's  body;  Jesus  Christ  his  Vindica- 
tor, the  Living  one  who  giveth  life  (John  5. 21,  26).    at  the 


Reply  of  2yophar  to  Job. 


JOB .  XX. 


State  and  Portion  of  the  Wicked. 


latter  day— Rather, "  the  Last,"  the  peculiar  title  of  Jesus 
Christ,  though  Job  may  not  have  known  the  pregnancy 
of  his  own  inspired  words,  and  may  have  understood 
merely  one  that  comes  after  (1  Corinthians  15. 45 ;  Revelation 
1.17).  Jesus  Christ  is  </ie  Za*^.  The  day  of  Jesus  CliristiTie 
last  day  (John  6. 3W).  stand— Rather,  arise.  As  God  is  said 
to  "raise  up"  the  Messiah  (Jeremiah  23. 5 ;  Deuteronomy 
18. 15).  eartli  —  Rather,  ditst:  often  associated  with  the 
body  crumbling  away  in  it  (ch.  7.  21 ;  17. 16) ;  therefore  ap- 
propriately here.  Above  that  very  ditst  wherewith  was 
mingled  man's  decaying  body  shall  man's  Vindicator 
arise.  "Arise  above  the  dust,"  strikingly  expresses  that 
fact  that  Jesus  Christ  arose  first  Himself  above  the  dust,  and 
then  Is  to  raise  His  people  above  it  (1  Corinthians  15. 20,  23). 
The  Spirit  intended  in  Job's  words  more  than  Job  fully 
understood  (1  Peter  1. 12).  Though  he  seems,  in  forsaking 
me,  to  be  as  one  dead.  He  now  truly  "liveth"  in  heaven; 
hereafter  He  shall  appear  also  above  the  dust  of  earth. 
The  Goel  or  vindicator  of  blood  was  the  nearest  kinsman 
of  the  slain.  So  Jesus  Christ  took  our  flesh,  to  be  our 
kinsman.  Man  lost  life  by  Satan  the  "  murderer"  (Jolin 
8. 44),  here  Job's  persecutor  (Hebrews  2. 14).  Compare  also 
as  to  redemption  of  the  inheritance  by  the  kinsman  of  the 
dead  (Ruth  4.3-5;  Ephesians  1.14).  36.  Rather,  "though 
after  my  skin  (is  no  more)  this  (body)  is  destroyed  ("  body" 
being  omitted,  because  it  was  so  wasted  as  not  to  deserve 
the  name),  yet  from,  my  flesh  {froin  my  renewed  body,  as  tlie 
starting-point  of  vision.  Song  of  Solomon  2.  9;  "looking 
out/j-oni  the  windows")  "shall  I  see  God."  Next  clause 
proves  bodily  vision  is  meant,  for  it  specifies  "  mine  eyes." 
[RosENMULLER,  2d  ed.]  The  Hebrew  opposes  "m  ray 
flesh."  The  "skin"  was  the  first  destroyed  by  elephant- 
iasis, then  the  "body."  3T.  for  myself— For  ray  advan- 
tage, as  my  friend,  not  anotlier— Mine  eyes  shall  behold 
Him,  but  no  longer  as  one  estranged  from  mc,  as  now. 
[Bengel.]  though.— Better  omitted:  my  reins  (inward 
recesses  of  the  heart)  are  consumed  within  me,  i.  e.,  pine 
with  longing  desire  for  that  day  (Psalm  84.  2;  119.  81).  The 
Gentilps  had  but  few  revealed  promises:  how  gracious 
that  the  few  should  have  been  so  explicit  (cf.  Numbers 
24. 17;  Matthew  2.  2).  38.  Rather,  ye  will  then  (wlien  the 
Vindicator  cometh)  say,  Wiiy,  &c.  root  ...  in  me— The 
root  of  pious  integrity,  which  was  the  matter  at  issue, 
whether  it  could  be  in  one  so  afflicted,  is  found  in  me. 
Umbreit,  with  many  MSS.  and  versions,  reads  "in 
him."  "  Or  laow  fOMUd -we  inhiva  ground  of  contention."  39. 
"Wrath  (the  passionate  violence  witli  which  tlie  friends 
persecuted  Job)  bringetli,"  &e.  lit.,  is  sin  of  the  siuord.  that 
ye  may  Itnow  — Supply,  "I  say  this."  judgment— In- 
separably connected  with  the  coming  of  the  Vindicator. 
The  "wrath"  of  God  at  His  appearing  for  tlie  temporal 
vindication  of  Job  against  the  friends  (ch.  42. 7),  is  a  pledge 
of  the  eternal  wrath  at  the  final  coming  to  glorify  the 
saints  a.n(\.  judge  their  enemies  (2  Thessalonians  1.6-10; 
Isaiah  25. 8). 

CHAPTER    XX. 

SECOND    SERIES. 

Ver.  1-29.  Reply  op  Zophar.  3.  Tlicrefore— Rather, 
the  more  excited  I  feel  by  Job's  speech,  the  more /or  that 
very  reason  shall  my  reply  be  supplied  by  my  calm  consid- 
eration. Lit.,  "Notwithstanding;  my  calm  thoughts  (as 
in  ch.  4. 13)  shall  furnish  my  answer,  because  of  the  ex- 
citement (haste)  within  me."  [Umbreit.  J  3.  check  of 
n»y  reproach — i.  e.,  the  castigation  intended  as  a  reproach 
{lit.,  shame)  to  me.  spirit  of  .  .  .  understanding — My 
rational  spirit;  answering  to  "calm  thoughts"  {v.  2).  In 
spite  of  thy  reproach  urging  me  to  "  hastiness,"  I  will  an- 
swer in  calm  reason.  5.  hypocrite  — W<.,  the  ungodly 
(Psalm  37. 35, 36).  6.  (Isaiah  14. 13;  Obadiah  3,  4.)  7.  dung 
— In  contrast  to  the  hauglitiness  of  the  sinner  (i>.  0);  this 
strong  term  expresses  disgust  and  the  lowest  degradation 
(Psalm  83. 10;  1  Kings  14. 10).  8.  (Psalm  73. 20.)  9.  Rather 
"the  eye  foUoweth  him,  but  can  discern  him  no  more."  A 
sharp-looking  is  meant  (ch.  28.  7 ;  ch.  7. 10).  10.  seels  to 
please— "Atone  to  the  poor"  (by  restoring  the  property  of 
which  they  had  been  robbed  by  the  father).  [De  Wette.] 
Better  than  English  Version,  "  The  children"  are  reduced 


to  the  humiliating  condition  of  "  seeking  the  favour  of 
those  very  poor,"  whom  the  father  had  oppressed.  But 
Umbreit  translates  as  Margin,  his  hands— Rather,  their 
(thechildren's)hands.  theirgoods— The  goods  of  the  poor. 
Righteous  retribution !  (Exodus  20. 5.)  11.  (Psalm  25.  7), 
so  Vulgate.  Gesenius  has  "full  of  youth;"  viz.,  in  the 
fulness  of  his  youthful  strength  he  shall  be  laid  in  the  dust. 
But  "bones"  plainly  alludes  to  Job's  disease,  probably  to 
Job's  own  words  (ch.  19.20).  Umbreit  translates  "full  of 
his  secret  sins,"  as  in  Psalm  90.8;  his  secret  guilt  in  his 
time  of  seeming  righteousness,  like  secret  poison,  at  last 
lays  him  in  the  dust.  The  English  Version  is  best.  Zophar 
alludes  to  Job's  own  woi-ds  (ch.  17. 16).  with  him— His 
sin  had  so  pervaded  his  nature  that  it  accompanies  him 
to  the  gi-ave :  for  eternity  the  sinner  cannot  get  rid  of  it 
(Revelation  22.  11).  13.  lie— ''  Taste  sweet."  Sin's  fascina- 
tion is  like  poison  sweet  to  the  taste,  but  at  last  deadly  to 
the  vital  organs  (Proverbs  20. 17;  ch.  9. 17, 18).  hide  .  .  . 
tongtie— Seek  to  prolong  the  enjoyment  by  keeping  the 
sweet  morsel  long  in  the  mouth  (so  v.  13).  14.  turned— 
The  Hebrew  denotes  a  total  change  into  a  disagreeable 
contrary  (Jeremiah  2. 21 ;  cf.  Revelation  10. 9, 10).  l*.  gall 
—In  which  the  poison  of  the  asp  was  thought  to  lie.  It 
rather  is  contained  in  a  sack  in  the  mouth.  Scripture  uses 
popular  language,  where  no  moral  truth  is  thereby  endan- 
gered. 15.  He  is  forced  to  disgorge  his  ill-gotten  wealth. 
10.  shall  such— It  shall  turn  out  that  he  has  sucked  the 
poison,  &c.  17.  floods— Zi!!.,  stream  of  floods,  plentiful 
streams  flowing  with  milk,  &c.  (ch.  29.  6;  Exodus  3.17). 
Honey  and  butter  are  more  fluid  in  the  East  than  with  us, 
and  are  poured  out  from  Jars.  Tliese  "rivers"  or  water 
brooks  are  in  tlie  sultry  East  emblems  of  prosperity.  18. 
Image  from  food  whieli  is  taken  away  from  one  before  he 
can  swallow  it.  restitution— (So  Proverbs  6. 31).  The  par- 
allelism favours  the  English  Fersio?!  rather  than  the  trans- 
lation of  Gesenius,  "As  a  possession  to  be  restored  in 
which  he  rejoices  not."  he  shall  not  rejoice — His  enjoy- 
ment of  his  ill-gotten  gains  shall  then  be  at  an  end  (v.  5). 
19.  oppressed— Whereas  he  ought  to  have  espoused  their 
cause  (2  Chronicles  16.  10).  forsaken  — Left  helpless, 
house- Thus  leaving  the  poor  without  shelter  (Isaiali  5. 
8;  Micah  2.  2).  30.  Umbreit  translates,  "His  inward  parts 
know  no  rest"  from  desires,  his  belly— t.  e.,  peace  inivardly. 
not  save — lit.,  "  not  escape  with  that  which,"  &c.  Alluding 
to  Job's  having  been  stripped  of  his  all.  31.  look  for— 
Rather,  Because  his  goods,  i.  e.,  prosperity  shall  have  no 
endurance.  33.  shall  he— Rather,  "he  is  (feeleth)  strait- 
ened." Tlie  next  clause  explains  in  what  respect,  -wicked 
—Rather,  "  the  whole  hand  of  the  miaei-able  (whom  he  had 
oppressed)  cometh  upon  him;"  viz.,  the  sense  of  his  hav- 
ing oppressed  the  poor,  now  in  turn  comes  with  all  its 
power  (hand)  on  him.  This  caused  his  "straitened"  feel- 
ing even  in  prosperit5%  33.  Rather, "  God  shall  cast  (may 
God  send)  [Umbreit]  upon  him  the  fury  of  His  wrath  to 
fill  his  belly .'"  while  eating— Rather,  "  Shall  rain  it  upon 
him  for  his  food!  Fiery  rain,  i.  e.,  lightning  (Psalm  11.  6; 
alluding  to  Job's  misfortune,  ch.  1. 16).  The  force  of  the 
image  is  felt  by  picturing  to  one's  self  the  opposite  nature 
of  a  refreshing  rain  in  tlie  desert  (Exodus  16.  4;  Psalm  68. 
9).  34.  steel — Rather,  "brass."  Whilst  the  wicked  flees 
from  one  danger,  he  falls  into  a  greater  one  from  an  oppo- 
site quarter.  [Umbreit.]  35.  It  is  dra^vn- Rather,  "  He 
(God)  drawetli  (the  sword,  Joshua  5. 13)  and  (no  sooner  has 
He  done  so,  than)  it  cometh  out  of  (t.  e.,  passes  right 
through)  the  (sinner's)  body"  (Deuteronomy  32.  41,  42; 
Ezekiel  21. 9, 10).  The  glittering  sword  is  a  happy  image  for 
lightning,  gall— f.  c.,  his  life  (ch.  16. 13).  "  Inflicts  a  deadly 
wound."  terrors— Zopliar  repeats  Bildad's  words  (ch.  17. 
11;  Psalms  88.16;  55.4).  36.  "All  darkness,"  i.e.,  every 
calamity  that  befalls  the  wicked  shall  be  hid  (in  store  for 
him)  i7i  His  (God's)  secret  places,  or  treasures  (Jude  13; 
Deuteronomy  32.  34.)  not  blown— Not  kindled  by  man's 
hands,  but  by  God's  (Isaiah  30. 33 ;  LXX.  in  Alexandria:* 
MS.  read  "unquenchable  fire,"  Matthew  3.  12).  Tact  is 
shown  by  the  friends  in  not  expressly  mentioning,  but 
alluding  under  colour  of  general  cases,  to  Job's  calami- 
ties ;  here  (ch.  1. 16)  Umbrbit  explains  it,  wickedness  is  a 
"self-igniting  flre ;"  in  It  lie  the  principles  of  destruction, 

325 


Job's  Answer  to  Zophar. 


JOB  XXI. 


The  Wicked  Despise  God. 


Ill  .  .  ,  tabernacle— Every  trace  of  the  sinner  must  be 
obliterated  (ch.  18. 15).  37.  All  creation  is  at  enmity  witli 
him,  and  proclaims  his  guilt,  which  he  -would  fain  con- 
ceal. 88.  increase— Prosperity.  Ill  got— ill  gone,  flow 
away— Liiie  waters  that  run  dry  in  summer;  using  Job's 
own  metaphor  against  himself  (ch.  6. 15-17 ;  2  Samuel  14. 
14;  Micahl.  4).  Ills  wratH— God's.  89.  appointed— Not 
as  a  matter  of  chance,  but  by  the  Divine  "  decree"  {Ilargin) 
and  settled  principle. 

CHAPTER   XXI. 

SECOND  SERIES. 

Ver.  1-34.  Job's  Answer.  3.  consolations- If  you  will 
listen  calmly  to  me,  this  will  be  regarded  as  "consola- 
tions;" alluding  to  Eliphaz's  boasted  "consolations"  (ch, 
15. 11),  which  Job  felt  more  as  aggravations  ("  mockings," 
V,  3)  than  consolations  (ch.  16.  2).  3.  lit.,  ''Begin  your 
mockings"  (ch.  17.  2).  4.  Job's  difficulty  was  not  as  to 
man,  but  as  to  God,  why  He  so  afflicted  him,  as  if  he  were 
the  guilty  hypocrite  which  the  friends  alleged  him  to  be. 
VuiiGATE  translates  it,  "my  disputation."  if  it  -were— 
Kather,  since  this  is  the  case.  5.  lay  .  .  .  liand  upon 
.  .  .  mouth— (Proverbs  30.  32;  Judges  18.  19).  So  the 
heathen  god  of  silence  was  pictured  with  his  hand  on  his 
mouth.  There  was  enough  in  Job's  case  to  awe  them  into 
silence  (cli.  17.  8).  6.  remember— Think  on  it.  Can  you 
wonder  that  I  broke  out  into  complaints,  wlien  the  strug- 
gle was  not  with  men,  but  with  the  Almighty  ?  Reconcile, 
if  you  can,  the  ceaseless  woes  of  the  innocent  witli  the 
Divine  justice!  Is  it  not  enough  to  malie  one  tremble? 
[Umbheit.]  7.  The  answer  is  (Romans  2.  4 ;  1  Timothy  1. 
16;  Psalm  73. 18;  Ecclesiastes  8. 11-13;  Luke  2. 35  end ;  Prov- 
erbs 16.  4 ;  Romans  9.  22).  old — in  opposition  to  tlie  friends 
who  asserted  that  sinners  are  "  cut  off"  early  (ch.  8. 12, 14). 
8.  In  opposition  to  (ch.  18. 19 ;  5. 4).  9.  Lit.,  Peace  from  fear ; 
with  poetic  force.  Their  house  \%  peace  itself,  far  removed 
from  fear.  Opposed  to  the  friends'  assertion,  as  to  the 
bad  (ch.  15.  21-24;  20.  26-28),  and  conversely,  the  good  (ch.  5. 
23,  24).  10.  Rather,  tlieir  cattle  conceive.  Tlie  first  clause 
of  the  verse  describes  an  easy  conception,  the  second,  a 
happy  birth.  [Umbreit.]  11.  "Send  forth,"  viz.,  out  of 
doors,  to  theii  happy  sports  under  the  skies,  like  a  joyful 
flock  sent  to  t.ie  pastures,  little  ones — Like  lainbkins. 
children — Somewhat  older  than  the  former,  dance— Not 
formal  dances ;  but  skip,  like  lambs,  in  joyous  and  health- 
ful play.  12.  take — Rather,  lift  up  the  voice  (sing)  to  the 
note  of.  [Umbreit.]  timbrel — Rather,  tambourine,  organ 
— Not  the  modern  "organ,"  but  the  "pipe"  (Genesis  4.  21). 
The  first  clause  refers  to  stringed,  the  latter,  to  wind  in- 
struments; thus,  with  "tlie  voice"  all  kinds  of  music  are 
enumerated,  13.  -^vealtli — Old  English  Version  for  pros- 
perity, in  a  moment— Not  bj'  a  lingering  disease.  Great 
blessings !  Lengthened  life  with  prosperity,  and  a  sudden 
painless  death  (Psalm  73.  4).  14.  Tlicrefore— Rather,  And 
yet  they  are  such  as  say,  &c.,  i.  e.,  say,  not  in  so  many 
words,  but  virtually,  by  their  conduct  (so  the  Gergesenes, 
Matthew  8.  34).  How  differently  the  godly  (Isaiah  2.  3). 
vrays— Tlie  course  0/ acWon,  which  God  points  out;  as  in 
Psalm  50.  23;  Margin.  15.  (cf.  Jeremiali  2.  20;  Margin; 
Proverbs  30.  9 ;  Exodus  5.  2).  what  proflt— (ch.  35.  3 ;  Mal- 
achi  8. 14 ;  Psalm  73. 13).  Sinners  ask,  not  what  is  right, 
taut  what  is  for  the  profit  of  self.  Tliey  forget,  "  if  religion 
cost  self  something,  the  want  of  it  will  cost  self  infinitely 
more."  16.  not  in  their  hand— But  in  the  hand  of  God. 
This  is  Job's  difficulty,  that  God  who  has  sinners'  pros- 
perity (good)  in  His  hand  should  allow  them  to  have  it. 
is— Ratlier,  "  may  the  counsel  of  the  wicked  be  far  from 
me!"  [Umbreit.]  Tliis  naturally  follows  the  sentiment  of 
the  first  clause :  Let  me  not  hereby  be  thought  to  regard 
with  aught  but  horror  the  ways  of  the  wicked,  however 
prosperous.  17.  Job  in  this  whole  passage  down  to  21 
quotes  the  assertion  of  the  friends,  as  to  the  short  contin- 
uance of  the  sinner's  prosperity,  not  liis  own  sentiments. 
In  22  he  proceeds  to  refute  them.  "  How  oft  is  the  candle" 
(lamp)  &c.,  quoting  Bildad's  sentiment  (ch.  18. 5, 6),  in  order 
to  question  its  truth  (cf.  Matthew  25.  8).  how  oft—"  God 
distribi'teth,"  &c.  (alluding  to  ch.  20.  23,  29).  sorrows— 
826 


Umbreit  translates  "snares,"  lit.,  cords,  wliich  lightning 
in  its  twining  motion  resembles  (Psalm  11.  C).  18.  Job 
alludes  to  a  like  sentiment  of  Bildad  (ch.  IS.  18),  using  his 
own  previous  words  (ch.  13.  25).  19.  Equally  questionable 
is  the  friends'  assertion,  that  if  the  godless  himself  is  not 
punished,  the  cliiidren  are  (ch.  18. 19;  20. 10);  and  that  God 
reivardeth  him  here  for  his  iniquity,  and  tliat  he  shall  know 
it  to  his  cost.  So  "know"  (Hosea  9.  7).  30.  Anotlier  ques- 
tionable assertion  of  the  friends,  tliat  the  sinner  sees  his 
own  and  his  children's  destruction  in  his  lifetime,  drink 
— (Psalm  11.  6;  Isaiah  51. 17;  Lamentations  4.  21.)  21.  The 
argument  of  the  friends,  in  proof  of  v.  20,  What  pleasure 
can  he  have  from  his  house  (children)  when  he  is  dead — 
("after  him;"  Ecclesiastes  3.  22).  -tvhen  tlie  number,  &c. 
— (ch.  14.  21.)  Or,  rather,  IMiat  hath  he  to  do  with  his  chil- 
dren, &c.  ?  (so  the  Hebrctv  in  Ecclesiastes  3. 1 ;  8.  6).  It  is 
therefore  necessary  ''his  eyes  should  see  his  and  their  de- 
struction." cut  off- Ratlier,  when  tlie  number  of  his 
allotted  months  is  fulfilled  (ch.  14. 5).  From  an  Arabic  word, 
arrow,  which  was  used  to  draw  lots  with.  Hence  arrow — in- 
evitable destin5%  [Umbreit.]  33.  Reply  of  Job,  "In  all 
these  assertions  you  try  to  teach  God  how  He  ought  to  deal 
with  men,  rather  than  prove  that  .He  does  in  fact  so  deal 
with  them.  Experience  is  against  you.  God  gives  pros- 
perity and  adversity  as  it  pleases  Him,  not  as  man's 
wisdom  would  have  it,  on  principles  inscrutable  to  us" 
(Isaiah  40.  13;  Romans  11.  34).  tliose  .  .  .  high— The 
high  ones,  not  only  angels,  but  men  (Isaiah  2. 12-17).  33. 
Lit.,  in  the  bone  of  his  pei'fection,  i.  e.,  tlie  full  strength 
of  unimpaired  prosperity.  [Umbreit.]  34.  breasts — 
Rather,  skins,  or  vessef*  for  fluids.  [Lee.]  But  [Umbreit] 
"stations  or  resting-places  of  his  lierds  near  water;"  in 
opposition  to  Zophar  (ch.  20. 17);  the  first  clause  refers  to 
his  abundant  substance,  the  second  to  his  vigorous  healtli. 
moistened — Comparing  man's  body  to  a  well-watered 
field  (Proverbs  3.  8;  Isaiah  58.  11).  30.  (Ecclesiastes  9.  2.) 
37.  Their  wrongful  thoughts  against  Job  are  stated  by  him 
In  V.  28.  They  do  not  honestly  name  Job,  but  insinuate  his 
guilt.  38.  ye  say — referring  to  Zophar  (ch.  20.  7).  the 
house — referring  to  the  fall  of  the  /(owse  of  Job's  eldest  son 
(ch.  1. 19)  and  the  destruction  of  his  family,  prince— The 
parallel  "  wicked  "  in  the  second  clause  requires  this  to  l3e 
taken  in  a  bad  sense,  tyrant,  oppj-cssor  (Isaiah  18.  2),  the 
same  Hebrew,  "noljles" — oppressors,  d-vvelling-plnces— 
'RfiVciQT,  pavilions,  lit.,  a  tent  containing  many  dwellings, 
such  as  a  great  emir,  like  Job,  with  many  dependants, 
would  have.  39.  Job  seeing  tliat  the  friends  will  not  admit 
him  as  an  impartial  judge,  as  they  consider  liis  calami- 
ties prove  his  guilt,  begs  them  to  ask  the  opinion  of  travel- 
lers (Lamentations  1. 12),  who  have  the  experience  drawn 
from  obsei'vation,  and  who  are  no  way  connected  with  him. 
Job  opposes  tills  to  Bildad  (ch.  8. 8)  and  Zophar  (ch.  20.  4). 
toii.c-ns— Rather, intimations{cx.  gr.,  inscriptions,  proverbs, 
signifying  the  results  of  their  observation),  testimony.  Lit., 
sign^  or  proofs  in  confirmation  of  the  word  spoken  (Isaiah 
7. 11).  30.  Their  testimony  (referring  perhaps  to  those  who 
had  visited  tlie  region  where  Abraham  who  enjoyed  a  rev- 
.elation  then  lived)  is,  that "  the  wicked  is  (now)  spared 
(reserved)  against  the  day  of  destruction"  (hereafter).  The 
ITebrerv  does  not  so  well  agree  witli  [Umbreit]  "  in  the  day 
of  destruction."  Job  does  not  deny  sinners' /m^mjt  pun- 
ishment, but  their  punishment  in  tliis  life.  They  have 
their  "  good  things"  noiv.  Hereafter,  their  lot,  and  tliat  of 
the  godly,  sliall  be  reversed  (Luke  16.  25).  Job,  by  the  Spirit, 
often  utters  trutlis  which  solve  the  difficulty  under  which 
he  laboured.  His  afflictions  mostly  clouded  his  faith,  else 
he  would  have  seen  the  solution  furnished  by  liis  own 
words.  Tliis  answers  theobjection,  that  if  he  knew  of  the 
resurrection  in  ch.  19. 25,  and  future  retribution  (ch.  21.  30), 
why  did  he  not  di"aw  his  reasonings  elsewhere  from  them, 
which  he  does  not?  God's  righteous  government,  bow- 
ever,  needs  to  be  vindicated  as  to  this  life  also,  and  there- 
fore the  Holy  Ghost  has  caused  the  argument  mainly  to 
turn  on  It,  at  the  same  time  giving  glimpses  of  a  future 
fuller  vindication  of  God's  ways,  brought  forth  — not 
"carried  away  safe"  or  "escape"  (referring  to  this  life),  as 
Umbreit  has  it.  -wrath — Lit.,  "wraths,"  i.  e.,  multiplied 
and  fierce  wrath.  31— i.  e.,  who  dares  to  charge  him  openly 


Job  Accused  of  Divers  Sins, 


JOB  XXII. 


and  Exhorted  to  Repent. 


with  his  bad  ways  ?  viz.,  in  tliis  present  life.  He  shall,  I 
grant  (v.  30),  be  "  repaid  "  liereafter.  33.  Yet— Rather,  and. 
brought — with  solemn  pomp  (Psalm  45. 15).  grave — lit., 
ffraves;  i.  e.,  the  place  where  the  graves  are.  remain  li»— 
Rather,  watch  on  the  tomb,  or  sepulchral  mound.  Even 
after  death  he  seems  still  to  live  and  watch  (t.  c,  liave  his 
"  remembrance"  preserved)  by  means  of  the  monument 
over  the  grave.  In  opposition  to  Bildad  (ch.  18.17).  33. 
As  the  classic  saying  has  it,  "  The  earth  is  light  upon  him." 
His  repose  shall  be  "sweet."  dra-»v— follow.  He  shall 
share  the  comraon  lot  of  mortals ;  no  worse  off  than  tliey 
(Hebrews  9. 27).  Umbheit  not  so  well  (for  it  is  not  true  of 
"every  man"),  "Most  men  follow  in  his  bad  steps,  as  count- 
less such  preceded  him."  34:.  falseliood— Zi7.,  wickedness. 
Your  boasted  "consolations"  (ch.  15.  11)  are  contradicted 
by  facts  ("vain"),  they  therefore  only  betray  your  evil  in- 
tent ("  wickedness")  against  me. 

CHAPTER    XXII. 

THIRD  SERIES. 

Ver.  1-30.  As  before,  Eliphaz  Begins.  1.  Eliphaz 
shows,  that  man's  goodness  does  not  add  to,  or  man's  bad- 
ness take  from,  the  happiness  of  God ;  therefore  it  cannot 
be  that  God  sends  prosperity  to  some  and  calamities  on 
others  for  his  own  advantage ;  the  cause  of  the  goods  and 
ills  sent  must  lie  in  the  men  themselves  (Psalm  16. 2 ;  Luko 
17. 10 ;  Acts  17, 25 ;  1  Chronicles  29. 14),  So  Job's  calamities 
must  arise  from  guilt.  Eliphaz,  instead  of  meeting  the 
facts,  tries  to  show  that  it  could  not  be  so.  3.  as  lie  that 
is -ivisc— Rather,  3/ea  the  ptoiM  man  pi-oflteth  himself.  So 
"understanding"  or  "wise"— ^jiows  (Daniel  12.  3, 10;  Psalm 
14.  2),  [Michaelis.]  3.  pleasure— Accession  of  happi- 
ness; God  has  pleasure  in  man's  righteousness  (Psalm  45. 
7),  but  He  is  not  dependent  on  man's  character  for  His 
happiness.  4:.  Is  the  punishment  inflicted  on  thee  from 
fear  of  thee,  in  order  to  disarm  thee?  as  Job  had  implied 
(Notes  7. 12,  20 ;  10. 17).  will  He  enter  .  ,  .  into  judgment  1 
—Job  had  desired  this  (ch.  13.  3,  21).  He  ought  rather  have 
spoken  as  Psalm  143. 2,  5.  Heretofore  Eliphaz  had  only  in- 
sinuated, now  he  plainly  asserts  Job's  guilt;  merely  on  the 
ground  of  liis  sufferings,  6.  The  crimes  alleged,  on  a  harsh 
inference,  by  Eliphaz  against  Job  are  sucli  as  he  would 
think  likely  to  be  comniitted  by  a  rich  man.  The  Mosaic 
law  (Exodus  22.  26;  Deuteronomy  24.  10)  subsequently  em- 
bodied the  feeling  that  existed  among  the  godly  in  Job's 
time  against  oppression  of  debtors  as  to  their  pledges. 
Here  tlie  case  is  not  quite  the  same;  Job  is  charged  with 
taking  a  pledge  where  lie  had  no  just  claivi  to  it;  and  in  the 
second  clause,  that  pledge  (the  outer  garment  which  served 
the  poor  as  a  covering  by  day  and  abed  by  night)  is  repre- 
sented as  taken  from  one  wlio  had  not  "changes  of  rai- 
ment" (a  common  constituent  of  Avealth  in  the  East),  but 
was  poorly  clad—"  naked  "  (Matthew  25.  36 ;  James  2.  15) ;  a 
sin  the  more  heinous  in  a  rich  man  like  Job.  7.  Hospitality 
to  the  weary  traveller  is  I'cgarded  in  the  East  as  a  primary 
duty  (Isaiah  21.  14).  8.  mlgUty— //e&?-e)<^,  "man  of  arm" 
(Psalm  10,  15;  viz.,  Job),  Iionourable — Hebretv,  accepted 
of  countenance  (Isaiah  3, 3;  2  Kings  5, 1),  i.  e.,  possessing  au- 
thority, rjlipliaz  repeats  his  charge  (ch.  15,  28;  so  Zophar, 
ch,  20, 10),  that  it  was  by  violence  Job  wrung  houses  and 
lands  from  the  poor,  to  whom  now  he  refused  relief  {v.  7, 9). 
JMiciiAELis,]  9.  empty— without  their  wants  being  re- 
lieved (Genesis  31.  42).  The  Mosaic  law  especially  pro- 
tected the  widow  and  fatherless  (Exodus  22. 22);  the  viola- 
tion of  it  in  tlieir  case  by  the  great  is  a  complaint  of  the 
prophets  (Isaiaii  1. 17).  arms— supports,  helps,  on  which 
one  leans  (Hosea  7. 15).  Thou  hast  robbed  them  of  their 
only  stay.  Job  replies  in  ch,  29, 11-16,  10.  snares— allud- 
ing to  Job's  admission  (ch,  19,  6;  cf,  ch,  18, 10;  Proverbs  22. 
6),  11.  tliat— /So  that  thou,  abundance — floods.  Danger 
by  floods  is  a  less  frequent  image  in  this  book  than  in  the 
rest  of  the  Old  Testament  (ch.  11.  16;  27.20).  13.  Eliphaz 
Biiys  this  to  prove  that  God  can  from  His  height  behold 
all  things;  gratuitously  inferring  that  Job  denied  it,  be- 
cause he  denied  that  the  wicked  are  punished  here, 
height— //ei)rew,  head,  i.  e.,  elevation  (ch.  11. 8).  13.  Rather, 
Ami  yet  thou  sayest,  God  does  not  concern  himself  with 


("know") human  affairs  (Psalm  73.11).  14.  "In  the  cir- 
cuit of  heaven"  only,  not  taking  any  part  in  earthly- 
affairs.  Job  is  alleged  as  holding  this  Epicurean  senti- 
ment (Lamentations  3.44;  Lsaiah  20.  15;  40.  27;  Jeremiah 
23.  24;  Ezekiel  8.12;  Psalm  139.12).  15.  marked— Rather, 
Dost  thou  ?ceep  tof  i.  e.,  wish  to  follow  (so  Hebrew,  2  Sam- 
uel 22.  22).  If  so,  beware  of  sharing  their  end.  the  old 
>vay  — The  degenerate  ways  of  the  world  before  the 
flood  (Genesis  6.5).  IG.  cut  do-»vs»— Rather,  "fcttei'ed," 
as  in  ch.  IC,  8;  i.e.,  arrested  by  death,  out  of  time— Pre- 
maturely, suddenly  (ch,  15,  32;  Ecclesiastcs  7,  17),  lit., 
whose  foundation  was  poured  out  (so  as  to  become) 
a  stream  or  flood.  The  solid  earth  passed  from  be- 
neath their  feet  into  a  flood  (Genesis  7, 11),  17.  Eliphaz 
designedly  uses  Job's  own  words  (ch.  21. 14, 15).  do  for 
tliem— They  think  they  can  do  everything  for  them- 
selves. 18.  "  Yet"  you  say  (ch.  21. 16,  see  Note)  tlaat  it  ia 
"^e  who  fllled  tlieir  houses  witli  good" — "their"  "good 
is  not  in  their  hand,"  but  comes  from  God.  but  tlie  coun- 
sel ...  is,  (fcc, — Rather,  may  the  counsel  be,  &c,  Elipliaz 
sarcastically  quotes  in  continuation  Job's  words  (eii,  21. 
10).  Yet,  after  uttering  this  godless  sentiment,  thou  dost 
hypocritically  add,  "  May  the  counsel,"  &c.  19.  Triumph 
of  the  pious  at  the  fall  of  tlie  recent  followers  of  tlie  ante- 
diluvian sinners.  "Whilst  in  the  act  of  denying  that  God 
can  do  them  any  good  or  liarm,  they  are  cut  off  by  Him. 
Eliphaz  hereby  justifies  himself  and  the  friends  for  tiieir 
conduct  to  Job :  not  derision  of  the  wretched,  but  joy  at 
the  vindication  of  God's  ways  (Psalm  107.  42;  Rcvelatioa 
15.3;  16.7;  19,1,2),  30.  The  triumphant  speech  of  the 
pious.  If  "substance"  be  retained,  translate,  rather  aa 
LXX.,  "has  not  tlieir  substance  been  taken  away,  and" 
«fcc.  ?  But  the  Hebrew  is  ratiier,  "  Truly  our  adversary  is 
cut  down."  [Gesenius,]  Tlie  same  opposition  exists  be- 
tween the  godly  and  ungodly  seed  as  between  the  un- 
fallen  and  restored  Adam  and  Satan  {adversary) ;  this 
forms  the  groundwork  of  the  book  (chs.  Land  2. ;  Genesis 
3. 15),  remnant— all  that "  is  left "  of  the  sinner :  repeated 
from  (ch,  20,  20),  which  makes  Umbreit's  rendering 
"glory"  (njar^,),  "excellency,"  less  probable,  tire— allud- 
ing to  Job  (ch,  1. 16;  15.  34;  18. 15).  1.  First  is  mentioned 
destruction  by  ivater  (v.  16) ;  liere,  by  fire  (2  Peter  3, 5-7).  31. 
Elipliaz  takes  it  for  granted.  Job  is  not  yet  "  acquainted  " 
with  God;  lit.,  become  a  companion  of  God.  Turn  with 
familiar  confldence  to  God.  and  Vte—So  thou  shall  be: 
tlie  2d  imperatively  expresses  the  consequence  of  obeying 
the  1st  (Psalm  37.  27).  peace — prosperity  and  restoration 
to  Job  ;  true  spiritually  also  to  us  (Romans  5. 1 ;  Colossiani| 
1.  20).  Good— (1  Timothy  4.  8).  33.  lay  up— (Psalm  119, 11), 
33.  "  Built  up  "  anew,  as  a  restored  house,  thoji  slialt 
put  a^vay- Rather,  If  thou  put  away,  [Michaelis,]  34. 
Rather,  containing  the  protasis  from  the  last  clause  of  v.  23, 
If  thou  regard  the  glittering  metal  as  dust ;  lit.,  lay  it  on  the 
dust;  to  regard  it  of  as  little  value  as  the  dust  on  which  it 
lies,  Tlie  apodosis  is  at  v.  25,  Then  shall  the  Almighty  be, 
&c,  God  will  take  the  place  of  the  wealth,  in  which  thou 
didst  formerly  trust,  gold— Rather,  "  precious  "  or  "glit- 
tering metal,"  parallel  to  "(gold)  of  Ophir,"  in  the  second 
clause,  [Umbreit  and  Maurer,]  Ophir— Derived  from  a 
Hebrew  word— dust,  viz,,  gold  dust,  Heeren  thinks  it  a 
general  name  for  the  rich  countries  of  the  South,  on  the 
Aft-ican,  Indian,  and  especially  the  Arabian  coast  (where 
M^as  the  port  Aphar,  El  Ophir,  too,  a  city  of  Oman,  was 
formerly  the  centre  of  Arabian  commerce).  It  is  curious, 
the  natives  of  Malacca  still  call  their  mines  Oi^hirs. 
stones  of  tlie  brooks—^  thou  dost  let  the  gold  of  Ophir 
remain  in  its  native  valley  among  the  stones  of  the  brooks  ; 
i.  e.,  regard  it  as  of  little  worth  as  the  stones,  «&c.  The  gold 
was  washed  down  by  mountain  torrents  and  lodged 
among  the  stones  and  sand  of  the  valley,  35.  Apodosis, 
Yea— Rather,  Then  shall  the  Almighty  be,  &c,  defence— 
Rather,  as  the  same  Hebrew  means  in  v.  24  (see  note)- Thy 
precious  metals;  God  will  be  to  thee  in  the  place  of  riches. 
plenty  of  silver— Rather,  "And  shall  be  to  thee  in  the 
place  of  labwiously-obtained  treasures  of  silver."  [Gese- 
nius.] Elegantly  implying,  it  is  less  labour  to  find  God 
than  the  hidden  metals ;  at  least  to  the  humble  seeker 
(ch.  28. 12-28).    But  [Mauker]  "the  shining  silver."     36 

327 


JoVs  Answer  to  Eliphaz. 


JOB  XXIII,  XXIV. 


Wickedness  goeih  often  UnpunisheiL 


lift  up  .  .  .  face,  (fee. — Repeated  from  Zophar  (ch.  11. 15.) 
a7.  (Isaiah  58.  9,  14.)  pay  thy  vows— Which  thou  hast 
promised  to  God  in  the  event  of  thy  prayers  being  heard : 
God  will  give  thee  occasion  to  pay  the  former,  by  hearing 
the  latter.  28.  liglit— Success.  39.  Rather,  When  (thi/ 
ways;  from  v.  28)  are  cast  down  (for  a  time),  tliou  shalt 
(soon  again  have  joj'ful  cause  to)  say,  There  is  lifting  up 
(prosperity  returns  back  to  me).  [Maurer.]  lie— God. 
Unm^le—Hebrew,  him  that  is  of  low  eyes.  Eliphaz  im- 
plies, that  Job  is  not  so  now  in  his  affliction;  tlierefore  it 
continues:  with  this  he  contrasts  the  blessed  effect  of 
being  humble  under  it  (James  4.  6,  and  1  Peter  5.  5,  prob- 
ably quote  this  passage).  Therefore  it  is  better,  I  think, 
to  take  the  first  clause  as  referred  to  b5'^  "  God  resistetli 
the  proud."  When  (men)  are  cast  down,  tliou  shalt  say 
(behold  the  effects  oi) pride.  Eliphaz  hereby  justifies  him- 
self for  attributing  Job's  calamities  to  hispride.  "  Giveth 
grace  to  the  humble,"  answers  to  the  second  clause.  30. 
Island— i.  e.,  dwelling.  But  the  Hebrew  expresses  the  ncg- 
aiive  (1  Samuel  4.  21),  translate  "Thus  He  (God)  shall  de- 
liver him  who  was  not  guiltless,"  viz.,  one,  who  like  Job 
himself  on  conversion  shall  be  saved,  but  not  because  he 
was,  as  Job  so  constantly  affirms  of  himself,  guiltless,  but 
because  he  Immblcs  himself  {v.  29) ;  an  obliciue  attack  on 
Job,  even  to  the  last,  and  it— Rather,  "  he  (the  one  not 
heretofore  guiltless)  shall  be  delivered  through  the 
purity  (acquired  since  conversion)  of  thy  hands ;"  by  thy 
intercession  (as  Genesis  18.  26,  &c.).  [Maurer.]  Tlie  irony 
is  strikingly  exhibited  in  Eliphaz  unconsciously  uttering 
words  which  exactly  answer  to  what  happened  at  last: 
he  and  the  other  two  were  "delivered"  by  God  accepting 
the  intercession  of  Job  for  them  (ch.  42.  7,  8). 

CHAPTER    XXIII. 

THIRD  SERIES. 

Ver.  1-17.  Job's  Answer.  3.  to-day— Implying,  per- 
haps, that  the  debate  was  carried  on  through  more  days 
than  one  (see  Introduction),  bitter- (ch.  7. 11;  10. 1).  my 
sti'oUe- The  hand  of  God  on  me  (marg.;  cli.  19.  21;  Psalm 
32.  4).  heavier  tlian — Is  so  heavy  that  I  cannot  relieve 
myself  adequately  by  groaning.  3.  The  same  wish  as  in 
ch.  13.  3  (cf.  Hebrews  10.  19-22).  seat— The  idea  in  the  He- 
brew is  a  ivell-prepared  throne  (Psalm  9.  7).  4.  order — State 
methodically  (ch.  13. 18;  Isaiah  43.  26.)  fill,  &c.— I  would 
have  abundance  of  arguments  to  adduce.  5.  lie— Em- 
phatic: it  little  matters  what  man  may  say  of  mc,  if  only 
I  know  what  God  judges  of  me.  6.  An  objection  suggests 
itself,  whilst  he  utters  the  wish  (».  5).  Do  I  hereby  wish, 
that  he  should  plead  against  me  with  His  omnipotence? 
Far  from  it!  (ch.  9. 19,  34;  13.  21;  30. 18).  strengtli— So  as 
to  prevail  with  Him:  as  in  Jacob's  case  (Hosca  12.3,4). 
Umbreit  and  Maurer  better  translate  as  in  ch.4.  20(1 
only  wish  that  He)  "would  attend  to  me,"  i.  e.,  give  me  a 
patient  hearing  as  an  ordinary  judge,  not  using  His  om- 
nipotence, but  only  His  Divine  knowledge  of  my  inno- 
cence. 7.  there- Rather,  Then:  if  God  would  "attend" 
to  me  (v.  6).  righteous— t.  e.,  the  result  of  my  dilute 
would  be,  lie  would  acknowledge  me  as  righteous,  de- 
livered—i^^-om  suspicion  of.  guilt  on  the  part  of  my  Judge. 
8.  But  I  wish  in  vain.  For  "  behold,"  &c.  for-ivard  .  .  . 
hackvrard — Rather,  "  to  <?ie  east— to  the  tvest."  The  He- 
brew geographers  faced  the  east,  i.e.,  sunrise:  not  the 
north,  as  we  do.  So  "before"  means  east:  "behind," 
west  (so  the  Hindoos).  "Para,"  6c/ore— east :  "Apara,"  6e- 
Mnd — west:  "'D&schXna,"  the  right  hand — south:  "Bama," 
ie/i- north.  A  similar  reference  to  sunrise  appears  in  the 
name  Asia,  sunrise:  Europe,  sunset:  pure  Babylonian 
names,  as  Rawi-inson  shows.  9.  Rather,  "To  the  N." 
•»vorlt — God's  glorious  works  are  especially  seen  towards 
the  north  region  of  the  sky  by  one  in  the  northern  hemi- 
sphere. The  antithesis  is  between  God  working  and  yet 
not  being  beheld:  as  in  ch.  9. 11,  between  "He  goeth  by," 
and  "I  see  Hiranot."  If  the  jHe&rew  bears  it,  the  paral- 
lelism to  the  second  clause  is  better  suited  by  translat- 
ing, as  Umbreit,  doth  hide  himself;  but  then  the  antithesis 
to  6e7ioZiZ would  be  lost,  right  hand— "In  the  south," 
lildeth— Appropriately,  of  the  unexplored  south,  then 
328 


regarded  as  uninhabitable  through  heat  (see  cli.  31.  29). 
10.  But — Correcting  himself  for  the  wish  that  his  causo 
should  be  known  before  God.  The  omniscient  One 
already  knoweth  the  luay  in  me  (my  inward  principles:  His 
outward  way  or  course  of  acts  is  mentioned  in  v.  11.  So  in 
we,  ch.  4. 21) ;  though  for  some  inscrutable  cause  He  as  yet 
hides  himself  {v.  8,  9).  -ivhen- Let  Him  only  but  try  my 
cause,  I  shall,  <&c.  11.  held— Fast  by  His  steps.  Tlie  law 
Is  in  Old  Testament  poetry  regarded  as  a  way,  God  going 
before  us  as  our  guide,  in  whose  footsteps  we  must  tread 
(Psalm  17.  5).  declined— (Psalm  125.  5.)  'liJ.  esteemed — 
Rather,  laid  up,  viz.,  as  a  treasure  found  (Matthew  13.  44; 
Psalm  119.  11);  alluding  to  the  words  of  Eliphaz  (ch.  22. 
22).  There  was  no  need  to  tell  me  so;  I  have  done  so  al- 
ready (Jeremiah  15.  16.  necessary — "Appointed  portion" 
(of  food :  as  in  Proverbs  30.  8).  Umbreit  and  Maurer 
translate  "More  tlian  my  law,"  my  own  will,  in  antithe- 
sis to  "the  words  of  His  mouth"  (John  6.  38).  Probably 
under  the  general  term,  "what  is  appointed  to  me"  (the 
same  Hebrew  is  in  v.  14),  all  that  ministers  to  the  appetites 
of  the  body  and  carnal  will  is  included.  13.  in  oYi.e,  mind 
— Notwithstanding  my  innocence.  He  is  unaltered  in  His 
purpose  of  proving  me  guilty  (ch.  9.  12).  soul — His  will 
(Psalm  115.  3).  God's  sovereignty.  He  has  one  great  pur- 
pose; nothing  is  hap-hazard;  everything  has  its  proper 
place  with  a  view  to  His  purpose.  14.  many  such— He 
has  yet  many  more  such  ills  in  store  for  me,  though  hid- 
den in  His  breast  (ch.  10. 13).  15.  God's  decrees,  impossi- 
ble to  be  resisted,  and  leaving  us  in  the  dark  as  to  what 
may  come  next,  are  calculated  to  flU  the  mind  with  holy 
awe.  [Barnes.]  16.  soft— Faint.  Hath  melted  my  cour- 
age. Here  again  Job's  language  is  that  of  Jesus  Christ 
(Psalm  22. 14).  17.  Because  I  was  not  taken  away  by  death 
from  the  evil  to  come  (lit.,  from  before  the  face  of  the  dark- 
ness, Isaiah  57. 1).  Alluding  to  the  words  of  Eliphaz  (ch. 
22. 11),  "darkness,"  i.e.,  calamity.  "Cut  off;"  rather,  in 
the  Arabic  sense,  Brought  to  the  land  of  silence;  my  sad 
complaint  hushed  in  death.  [Umbreit.]  "Darkness"  in 
the  second  clause,  not  the  same  Hebrew  word  as  in  the 
first,  cloud,  obscurity.  Instead  of  "covering  the  cloud  (of 
evil)  from  my  face,"  He  "covers"  me  with  it  (ch.  22. 11). 

CHAPTER    XXIV. 

Ver.  1-25.  1.  Wliy  is  it  tliat,  seeing  that  the  times  of 
punishment  (Ezekiel  30.  3 ;  "  time"  in  the  same  sense)  are 
not  hidden  from  tlie  Almighty,  they  who  know  Him  (Hia 
true  worshippers,  ch.  18.  21)  do  not  see'  His  days  (of  ven- 
geance; Joel  1.15;  2  Peter  3. 10)?  Or,  with  Umbreit  less 
simply,  making  the  parallel  clauses  more  nicely  balanced, 
Why  are  not  times  of  punishment  hoarded  up  ("laid  up;" 
ch.  21. 19 ;  appointed)  by  the  Almighty  ?  i.  e.,  why  are  they 
not  so  appointed  as  that  man  may  now  see  them?  as  the 
second  clause  shows.  Job  does  not  doubt  that  they  are 
appointed:  nay,  he  asserts  it  (ch.  21.  30);  what  he  wishes 
is  that  God  would  let  all  now  see  that  it  is  so.  3-34.  In- 
stances of  the  wicked  doing  the  v/orst  deeds  with  seeming 
impunity.  Some — The  wicked,  landmarks — Boundaries 
between  different  pastures  (Deuteronomy  19. 14;  Proverbs 
22.  28).  3.  pledge- Alluding  to  ch.  22.  6.  Others  really  do, 
and  with  impunity,  that  which  Eliphaz  falsely  charges 
the  afflicted  Job  with.  4.  Literally,  they  push  the  poor 
out  of  their  road  in  meeting  them.  Figuratively,  they  take 
advantage  of  them  by  force  and  injustice  (alluding  to  the 
chargeof  Eliphaz  (ch.  22. 8;  1  Samuel  8. 3).  poor— In  spirit 
and  in  circumstances  (Matthew  5. 3).  liide— From  the  in- 
justice of  their  oppressors,  who  have  robbed  them  of  their 
all  and  driven  them  into  unfrequented  places  (ch.  20. 19; 
30.  3-6 ;  Proverbs  28.  28).  5.  wild  asses— (Ch.  11, 12.)  So  Ish- 
mael  is  called  a  ivild  ass-man;  Hebrew  (Genesis  16.12). 
These  Bedouin  robbers,  with  the  unbridled  wildness  of 
the  ass  of  the  desert,  go  forth  thither.  Robbery  is  their 
lawless  "work."  The  desert,  which  yields  no  food  to 
other  men,  yields  food  for  the  robber  and  his  children  by 
the  plunder  of  caravans,  rising  hetimes— In  the  East 
travelling  is  begun  very  early,  before  the  heat  comes  on. 
6.  Like  the  wild  asses  (v.  5),  they  (these  Bedouin  robbers) 
reap  (metaphorically)  their  various  grain  (so  the  Hebrew 


The  End  of  the  Wicked, 


JOB  XXV,  XXVI, 


Bildad^s  Reply  to  Job. 


for  "corn"  means).  The  wild  ass  does  not  let  man  pile 
up  in  a  stable  his  mixed  provender  (Isaiah  30.  24);  so  these 
robbers  tlnd  their  food  in  the  open  air,  at  one  time  in  the 
desert  (v.  5),  at  another  in  the  fields,  the  vintage  of  tlic 
-vvicfcetl — The  vintage  of  robbery,  not  of  honest  industry. 
If  we  translate  "belonging  to  the  wicked,"  then  it  will 
Imply,  that  the  wicked  alone  have  vineyards,  the  "  pious 
poor"  (v.  4)  have  none.  "Gather"  in  Hebreiv,  is  gather 
late:  as  the  first  clause  refers  to  the  early  harvest  of  corn, 
so  the  second  to  the  vintage  late  in  autumn.  T.  Umbreit 
understands  it  of  the  Bedouin  robbers,  who  are  quite  re- 
gardless of  the  comforts  of  life,  "Theyposs  the  night  naked, 
Ac,  and  uncovered,"  &c.  But  the  allusion  to  ch.  22.  6, 
makes  the  English  Fer«o)x  preferable  (see  note  below,  v.  10). 
Frost  is  not  uncommon  at  night  in  tliose  regions  (Genesis 
31.  40).  8.  They — The  plundered  travellers,  emhrace  the 
rock — Take  refuge  under  it  (Lamentations  4.  5).  9.  from 
the  breast— Of  the  widowed  mother.  Kidnapping  chil- 
dren for  slaves.  Here  Job  passes  from  wrongs  in  the 
desert,  to  those  done  among  the  habitations  of  men. 
pledge— viz.,  tlie  garment  of  tlie  poor  debtor,  as  next  verse 
shows.  10.  (Note  ch.  22. 6.)  In  v.  7  a  like  sin  is  alluded  to : 
but  there  he  implies  open  robbery  of  garments  in  the 
desert;  hei-e,  tlie  more  refined  robbery  in  civilized  life, 
under  the  name  of  a  "pledge."  Having  stripped  the 
poor,  they  make  them  besides  labour  in  their  harvest- 
fields,  and  do  not  allow  them  to  satisfy  their  hunger  with 
any  of  the  very  corn  whicli  they  carry  to  the  heap.  Worse 
treatment  than  that  of  the  ox,  according  to  Deuteronomy 
25.4.  Translate,  "they  (the  poor  labourers)  hungering 
carry  the  sheaves."  [Umbreit.]  11.  "Wliich — "They," 
the  poor,  "press  the  oil  witliin  their  walls:"  viz.,  not 
only  in  tlie  open  fields  {v.  10),  but  also  in  the  wall-enclosed 
vineyards  and  olive  gardens  of  the  oppressor  (Isaiah  5. 5). 
Yet  they  are  not  allowed  to  quench  their  "thirst"  with 
the  grapes  and  olives.  Here,  thirsty;  v.  10,  hungry.  13. 
Men— Rather,  "mortals"  (not  the  common  Hebrew  for 
"men");  so  the  Masoretic  vowel  points  read  as  English 
Version.  But  tlie  vowel  points  are  modern.  The  true 
reading  is,  The  dying:  answering  to  "the  wounded"  in 
the  next  clause,  so  Syriac.  Not  merely  in  the  country 
(v.  11),  but  also  in  the  city  there  are  Oppressed  sufferers, 
who  cry  for  help  in  vain.-  "  From  out  of  the  city ;"  i.  e.,  they 
long  to  get  forth  and  be  free  outside  of  it  (Exodus  1.11;  2.23). 
wounded— By  the  oppressor  (Ezekiel  30.  24).  layeth  not 
folly — Takes  no  account  of  (by  punisliing)tlieirstii("  folly" 
In  Scripture ;  ch.  1. 22).  This  is  the  gist  of  the  Avholc  previ- 
ous list  of  sins  (Acts  17.  30).  Umbreit  with  Syriac  reads 
by  changing  a  vowel  point,  "Regards  not  tlieir  supplica- 
tion." 13.  So  far  as  to  openly-committed  sins ;  now,  those 
done  in  the  dark.  Translate,  "There  are  those  among 
them  (the  wicked)  who  rebel,"  &c.  light— Both  lit.  and 
fig.  (John  3.  19,  20 ;  Proverbs  2.  13).  paths  thereof— Places 
where  the  light  sliines.  14.  ^vitli  the  light— At  early 
dawn,  whilst  still  dark,  when  the  traveller  in  the  East 
usually  sets  out,  and  the  poor  labourer  to  his  work  ;  the 
murderous  robber  lies  in  wait  then  (Psalm  10.  S).  is  as  a 
VaXef— Thieves  in  the  East  steal  whilst  men  sleep  at 
night,  robbers  murder  at  early  dawn.  The  same  man 
who  steals  at  night,  when  light  dawns  not  only  robs,  but 
murders  to  escape  detection.  15.  (Proverbs  7.  9 ;  Psalm  10. 
11.)  disguiseth- Putsaveilon.  IG.  dig  thromgli- Houses 
in  the  East  are  generally  built  of  sun-dried  mud  bricks 
(so  Matthew  6.19).  "Tliiovcs  break  tlirougli,"  lit.,  dig 
through  (Ezekiel  12. 7).  liad  marked— Rather,  as  in  ch.  9.  7, 
"They  shut  themselves  up  (in  their  hotises);  lit.,  they  seal 
up.  for  themselves — For  their  own  ends,  viz.,  to  escape 
detection,  know  not— Shun.  17.  They  shrink  from  the 
"morning"  light,  as  much  as  other  men  do  from  the  black- 
est darkness  ("the  shadow  of  death").  If  one  know — 
i.  €.,  recognize  them.  Rather,  "They  know  well  (are 
familiar  with)  the  terrors  of,"  &c.  [Umbreit.]  Or,  ns 
Maurer,  "They  know  the  terrors  of  (this)  darknes* ," 
viz.,  of  morning,  the  light,  which  Is  as  terrible  to  them  is 
darkness  ("the  shadow  of  death")  is  to  other  men.  18-21. 
lu  these  verses  Job  quotes  the  opinions  of  his  adversaries 
Ironically;  he  quoted  them  so  before  (ch.  1.  21.  7-21).  In  v. 
22-24  he  states  his  own  observation  as  the  opposite.    You 


say,  "T?ie  sinner  is  sivift,  i.  e.,  swiftly  passes  away  (as  a 
thing  floating)  on  the  surface  of  the  waters"  (Ecclesiastes  11. 
1;  Hosea  10.  7).  is  cursed— By  those  who  witness  their 
"  swift"  destruction,  helioldeth  not—"  Turnetli  not  to ;" 
fig.,  for  He  cannot  enjoy  his  pleasant  possessions  (ch.  20. 
17;  15.  33).  the  way  of  the  vineyards— Including  his 
yfeZcto,  fertile  as  vineyards;  opposite  to  "the  way  of  the 
desert."  19.  Arabian  image;  melted  snow,  as  contrasted 
witli  the  living  fountain,  quickly  dries  up  in  tlie  sun- 
burnt sand,  not  leaving  a  trace  beiiind  (ch.  6.  10-18).  The 
Hebrew  is  terse  and  elliptical  to  express  tlie  swift  and 
utter  destruction  of  tlie  godless;  (so)  "the  grave— they 
have  sinned!"  ao.  The  womh— Tlie  very  mother  that 
bare  him,  and  who  is  the  last  to  "forget"  the  child  that 
sucked  her  (Isaiah  49.  15),  shall  dismiss  him  from  her 
memory  (ch.  18. 17;  Proverbs  10.  7).  The  worm  shall  suck, 
i.  c.,  "feed  sweetly"  on  him  as  a  delicate  morsel  (ch.  21.  33). 
wickedness— i.  e.,  the  wicked;  abstract  for  concrete  (as 
cli.  5.  16).  as  a  tree- Utterly  (ch.  19.  10) ;  Umbreit  better, 
"As  a  staff."  A  broken  staff  is  the  emblem  of  irrepara- 
ble ruin  (Isaiah  14.  5;  Hosea  4. 12).  31.  The  reason  given 
by  the  friends  why  the  sinner  deserves  such  a  fate, 
barren- Without  sons,  who  might  have  protected  her. 
widoiv  —  Without  a  husiiand  to  support  her.  33-25. 
Reply  of  Job  to  the  opinion  of  the  friends.  Experience 
proves  the  contrary.  Translate,  "  But  He  (God)  prolong- 
eth  the  life  of  {lit.,  draweth  out  at  length;  Margin,  Psalm 
36.  10)  the  mighty  with  His  (God's)  power.  He  (the 
wicked)  riseth  up  (from  his  sick  bed)  although  he  had 
given  up  hope  of  (lit.,  when  he  no  longer  believed  in)  life" 
(Deuteronomy  28.  66).  ^  23.  Lit.,  He  (God  omitted  as 
often;  ch.  3.  20;  Ecclesiastes  9.9;  reverentially)  giveth  to 
him  (the  wicked,  to  be)  in  safety,  or  security,  yet— Job 
means.  How  strange  that  God  should  so  favour  them,  and 
yet  have  his  eyes  all  the  time  open  to  their  wicked  ways 
(Proverbs  15.  3;  Psalm  73.  4)!  24.  Job  repeats  what  he 
said  (ch.  21. 13),  that  sinners  die  in  exalted  positions,  not 
the  painful  and  lingering  death  we  miglit  expect,  but  a 
quick  and  easy  death.  Join  "  for  a  while"  witli  "  ai-e  gone," 
not  as  English  Vei'sion.  Translate,  "  A  moment — and  they 
are  no  more !  They  are  brought  low,  as  all  (otlievs)  gather 
up  their  feet  to  die"  (so  tlie  Hebreiv  of  "are  taken  out  of 
the  way").  A  natural  death  (Genesis  49.  33).  ears  of 
corn — In  a  ripe  and  full  age,  not  prematurely  (ch.  5.  20). 
25.  (So  ch.  9.  24.) 

CHAPTER    XXV. 

third  series. 
Ver.  1-6.  Bildad's  Reply.  He  tries  to  show  Job's 
rashness  (ch.  23.  3),  by  arguments  borrowed  from  Eliphaz 
(ch.  15. 15),  with  whicli  cf.  ch.  11. 17.  2.  Power  and  terror, 
i.  e.,  terror-inspiring  power,  peace  In  His  high  places — 
Implying  that  His  power  is  sucli  on  high  as  to  quell  all 
opposition,  not  merely  thei-e,  but  on  eartli  also.  The 
Holy  Gliost  here  shadowed  forth  Gospel  truths  (Colossians 
1.  20;  Ephesians  1.  10).  3.  armies  — Angels  and  stars 
(Isaiah  40.  26;  Jeremiah  33.  22;  Genesis  15.  5;  countless, 
Daniel  7.  10).  His  liglit— (James  1.  17.)  4.  (ch.  4.  17,  IS;  14. 
4;  15.  14.)  5.  "Look  up  even  unto  the  moon"  (ch.  15.  15). 
"Stars"  here  answer  to  "saints"  (angels)  there;  "the 
moon"  here  to  "the  heavens"  there.  Even  the  "stars," 
the  most  dazzling  object  to  man's  eye,  and  the  angels,  of 
which  the  stars  are  emblems  (ch.  4.  IS;  Revelation  9. 1), 
are  imperfect  in  His  sight.  Tlieirs  is  the  light  and  purity 
but  of  creatures;  his  of  the  Creator.  6.  (ch.  4.  19-21;  15. 
16).  Avorm  .  .  .  -^vorm- Two  distinct  Hebrew  words.  Tlie 
first,  a  worm  bred  in  putridity;  alluding  to  man's  coi-rvp- 
tion.  The  second,  a  crawling  worm;  implying  that  man 
is  weak  and  grovelling, 

CHAPTEE   XXVI. 

THIRD  series. 

Ver.  1-14.  Job's  Reply.  2,  3.  ^vlthout  power  ...  no 
strength  .  .  .  no  -^vlsdom- The  negatives  are  used  in- 
stead of  the  positives,  powerlessness,  &c.,  designedly  (so 
Isaiah  31.  ri ;  Deuteronomy  32.  21).    Granting  I  am,  as  you 

329 


JoVs  Reply  to  BUdad, 


JOB  XXVII. 


Proteateth  his  Sincerity. 


say  (ch.  18. 17;  15.  2),  powcrlessness  itself,  &c.    IToiv  Jiost  thou 
helped  such  a  one  ?    savest— supportest,    plentifully  .  .  . 
tl»e  thing  as  it  la— Rather,  "  abundantly— wisdom."    Bii- 
dad  had  made  great  pretensions  to  abundant  wisdom.  How 
nas  he  sliown  it?     4.  For  wliose  instruction  were  thy 
words  meant?    If  for  me,  I  know  the  subject  (God"s  om- 
nipotence) better  than  my  instructor;  (v.  5-14)  is  a  sample 
of  Job's  knowledge  of  it.    wliose  spirit— not  that  of  God 
(ch.  32.  8);  nay,  rather,  the  borrowed  sentiment  of  EJiphaz 
(ch.  4.  17-19;  15.  14-16).    5-14.  As  before  in  ch.  9.  and  12., 
Job  had  shown  himself  not  inferior  to  the  friends'  in- 
ability to  describe  God's  greatness,  so  now  he  describes  it 
as  manifested  in  hell  (the  world  of  the  dead),  5,  C;  on  earth, 
7;  in  the  sky,  8-11;    tlie  sea,  12;  tlie  heavens,  13.    Dead 
tilings  are  formed  —  Rather,   "The   souls  of  tlie   dead 
(Rephaim)  tremble."    Not  only  does  God's  power  exist, 
as  Bildad  says  (ch.  25.  2),  "  in  high  places"  (heaven),  but 
reaches  to  the  region  of  the  dead.    Rephaim  here,  and 
Proverbs  21. 16 ;  Isaiah  14.  9,  is  from  a  Hebrew  root,  mean- 
ing to  be  weak,  hence  deceased;  in  Genesis  14.  5  it  is  applied 
to  the  Canaanite  giants;  perhaps  in  derision,  to  express 
their  weakness,  in  spite  of  their  gigantic  size,  as  compared 
with  Jehovah  [Umbkeit];  or  as  the  imagination  of  the 
living  magnifies  apparitions,  the  term  originally  was  ap- 
plied to  ghosts,  and  tlien  to  giants  in  general.  [Magee.] 
from  under— Umbkeit  joins  tiiis  with  the  previous  word 
tremble  from  beneath  (so  Isaiah  14.  9).    But  the  Masoretic 
text  joins  it  "under  the  waters."    Thus  the  place  of  the 
dead  will  be  represented  as  under  the  waters  (Psalm  18.  4, 
5) ;  and  the  waters  as  under  the  earth  (Psalm  24.  2).  Magee 
well  translates  thus,  "  The  souls  of  the  dead  tremble ;  (the 
places)  under  the  waters,  and  their  inhabitants."    Thus 
the  Masoretic  connection  is  retained;  and  at  the  same 
time  the  parallel  clauses  are  evenly  balanced.    "The  in- 
habitants of  the  places  under  the  waters"  are  those  in  Ge- 
henna, the  lower  of  tlie  two  parts  into  which  Sheol,  accord- 
ing to  the  Jews,  is  divided;  they  answer  to  "destruction," 
i.  e.,  the  place  of  the  wicked  in  v.  6,  as  "  Repliaim"  (v.  5)  to 
"Hell"  (Slieol)  (v.  6).     Sheol  comes  from  a  Hebrew  root— 
ask,  because  it  is  insatiable  (Proverbs  27.  20);  or  ask  as  a 
loan  to  be  returned,  implying   Sheol   is  but  a  temporary 
abode,  previous  to  the  resurrection ;  so  for  English  Vasion 
"  formed,"  LXX.  and  Chaldee  translate,  shall  be  born,  or 
born  again,  implying  the  dead  are  to  be  given  back  from 
Sheol  and  born  again  into  a  new  state.  [jMagee.]    G— (ch.  38. 
17;  Psalm  139.  8;  Proverbs  5. 11).    destruction — The  abode 
of  destruction,  i.  e.,  of  lost  souls.    Hebrew,  Abaddon  (Reve- 
lation 9. 11).    no  covering — from  God's  ej-es.    7.  Hint  of 
the  true  theory  of  the  earth.    Its  suspension  in  empty 
space  is  stated  in  the  second  clause.    The  north  in  par- 
ticular is  specified  in  the  first,  being  believed  to  be  the 
highest  part  of  the  earth  (Isaiah  14.  13).     The   northern 
hemisphere  or  vault  of  heaven  is  included;  often  com- 
pared to  a  stretched-out  canopy  (Psalm  104.  2).   The  cham- 
bers of  the  south  are  mentioned  (ch.  9.  9),  i.  e.,  the  soutliern 
hemisphere,  consistently  with  the  earth's  globular  form, 
8.  In  .  .  .  clouds— as  if  in  airy  vessels,  which  thougli 
light  do  not  burst  with  the  weiglit  of  water  in  them  (Prov- 
erbs 30.  4).    9.  Rather,  He  encompasseth  or  closeth.    God 
makes  the  clouds  a  veil  to  screen  the  glory  not  only  of  His 
person,  but  even  of  the  exterior  of  His  throne  from  profane 
eyes.    His  agency  is  evei'ywhere,  yet  Himself  invisible 
(Psalm  18.11;  104.3).    10.  Rather,  "He hath  drawn  a  circu- 
lar bound  round  tlie  waters"  (Proverbs  8.  27;  Psalm  104.  9). 
The  horizon  seems  a  circle.    Indication  is  given  of  the 
globular  form  of  the  earth,    until  tlie  day,  &c.— To  tlie 
confines  of  light  and  darkness.    When  the  light  falls  on 
our  horizon,  the  other  hemispliere  is  dark.    Umbreit  and 
Mauree  translate,  "He  h&s  most  perfectly/  {lit.,  to  perfection) 
drawn  the  bound  (taken  from  the  1st  clause)  between  light 
and  darkness"  (cf.  Genesis  1.  4,  6,9):  where  the  bounding 
of  the  light  from  darkness  is  similarly  brought  into  prox- 
imity with  the    bounding  of  the  waters.    11.  pillars— 
poetically  for  the   mountains   which  seem  to  bear  up 
the  sky  (Psalm  104.  32).     astonished— viz.,  from  terror. 
Personification.    His  reproof— (Psalm  104. 7.)    The  thun- 
der, reverberating  from  clifT  to  clifr(Habakkuk  3. 10;  Na- 
hum  1. 5).    13.  dividcth— (Psalm  74. 13.)    Perhaps  at  crea- 
330 


tion  (Genesis  1. 9, 10).  The  parallel  clause  favours  Umbreit, 
"He  stilleth."  But  the  Hebrew  means  He  moves.  Prob- 
ably such  a  "moving"  is  meant  as  that  at  the  assuaging 
of  the  flood  by  the  wind  whicli  "  God  made  to  pass  over" 
it  (Genesis  8. 1 ;  Psalm  104. 7).  the  proud — Rather,  its  pride, 
viz.,  of  the  sea  (ch.  9. 13.).  13.  Umbkeit  less  simply,  "  By 
His  breath  He  maketh  the  heavens  to  revive:"  viz..  His 
wind  dissipates  the  clouds,  whicli  oViscured  the  shining 
stars.  And  so  the  next  clause  in  contrast,  "His  hand 
doth  strangle,"  i.  e.,  obscures  the  north  constellation,  tho. 
dragon.  Pagan  astronomy  typified  the  flood  trying  to 
destroy  the  ark  by  the  dragon  constellation,  about  to  de- 
vour the  moon  in  its  eclipsed  crescent-shape  like  a  boat 
(ch. 3.  8,  il/argrift).  But  better  &.%  English  Version  (Vsixlva?^. 
C).  crooked — Implying  the  oblique  course,  of  the  stars,  or 
the  ecliptic.  "  Fleeing"  or  "  swift"  [Umbreit]  (Isaiah  27. 1). 
This  particular  constellation  is  made  to  represent  the 
splendour  of  all  the  stars.  14.  parts — Rather,  "only  the 
extreme  boundaries  of,  &c.,  and  how  faint  is  the  whisper 
that  we  hear  of  Him !"  thunder— The  entire  fulness.  In 
antithesis  to  "  whisper"  (1  Corinthians  13. 9, 10, 12). 

CHAPTER    XXVII. 

Ver.  1-23.  It  was  now  Zophar's  turn  to  speak.  But  as 
lie  and  the  other  two  were  silent,  virtually  admitting  de- 
feat, after  a  pause  Job  proceeds.  1.  pnrahle — Applied  in 
the  East  to  a  figurative  sententious  embodiment  of  wis- 
dom in  poetic  form,  a  gnome  (Psalm  49.  4).  continued — 
proceeded  to  put  forth :  implying  elevation  of  discourse. 
3.  (1  Samuel  20.  3.)  taken  away  .  .  .  judgment— words 
unconsciously  foreshadowing  Jesus  Christ  (Isaiah  53.8; 
Acts  8. 33).  God  will  not  give  Job  his  right,  by  declaring 
his  innocence,  vexed — Hebrew,  made  bitter  (Ruth  1.  20). 
3.  Implying  Job's  knowledge  of  tlie  fact  that  the  living 
soul  was  breatlied  into  man  by  God  (Genesis  2.  7).  "All 
the  while."  But  Maurer,  "  as  yet  all  my  breath  is  in  me" 
(notwithstanding  my  trials):  the  reason  why  I  can  speak 
so  boldly.  4.  (Ch. 6.  28, 30).  The  "deceit"  would  be  if  he 
were  to  admit  guilt  against  the  witness  of  his  conscience. 
5.  justify  you— approve  of  your  views,  mine  integrity 
— which  you  deny^on  account  of  my  mislbrlunes.  «. 
Rather,  my  "  heart"  (conscience)  reproaches  "  not  one  of 
my  days,"  i.  e.,  I  do  not  repent  of  any  of  my  days  since  1 
came  into  existence.  [Mauker.]  7.  Let .  .  .be — Let  mine 
enemy  be  accounted  as  wicked,  i.  e..  He  who  opposes  my 
asseveration  of  innocence  must  be  regarded  as  actuated 
by  criminal  hostility.  Not  a  curse  on  his  enemies.  8. 
"What  hope  hath  the  hypocrite,  notwithstanding  all  his 
gains,  when?"  <ic.  "Gained"  is  antithetic  to  "taketh 
away."  Umbp.eit's  translation  is  an  unmeaning  taut- 
ology. "When  God  ciUs  off,  when  He  taketh  auuy  his 
life."  taketh  away — Lit.,  draws  out  the  soul  from  the 
body,  which  is,  as  it  were,  its  scabbard  (ch.  4.21;  Psalm 
104.  29  ;  Daniel  7. 15).  Job  says,  he  admits  wliat  Bildad  said 
(ch.  8. 13)  and  Zophar  (ch.  20. 5).  But  he  says,  the  very  fact 
of  his  still  calling  upon  God  (i'.  10)  amidst  all  his  trials, 
Avhich  a  hypocrite  would  not  dare  to  do,  shows  he  is  no 
"  hypocrite."  9.  (Psalm  60.  IS.)  10.  Alluding  to  ch.  22. 26. 
always  call— he  may  do  so  in  times  of  prosperity,  in 
order  to  be  thought  religious.  But  he  will  not,  as  I  do, 
call  on  God  in  calamities  verging  on  death.  Therefore  I 
cannot  be  a  "hypocrite"  (ch.  19.  25 ;  20. 5 ;  Psalm  C2.  8).  11- 
33.  These  words  are  contrary  to  Job's  previous  senti- 
ments (notes,  ch.  21. '22-33;  24.  22-25).  They  therefore  seem 
to  be  Job's  statement,  not  so  much  of  his  own  sentiments, 
as  of  what  Zophar  would  have  said  had  he  spolien  when 
his  turn  came  (end  of  ch.  26).  So  Job  stated  the  friends' 
opinion  (ch.  21. 17-21 ;  24.18-21).  The  objection  is,  why,  if 
so,  does  not  Job  answer  Zophar's  opinion,  as  stated  by 
himself?  The  fact  is,  it  is  probable  that  Job  tacitly,  by 
giving,  in  ch.  28.,  only  a  general  answer,  implies,  that  in 
spite  of  the  wicked  often  dying,  as  he  said,  in  prosperity, 
he  does  not  mean  to  deny  that  the  wicked  are  in  the  main 
dealt  with  according  to  right,  and  that  God  herein  vindi- 
cates His  moral  government  even  here.  Job  tlierefore 
states  Zophar's  argument  more  strongly  than  Zophar 
would  have  done.    But  by  comparing  v.  13  with  ch.20. 29 


JoUs  Speech  Continued. 


JOB  XXVIII. 


Wisdom  is  an  Excellent  Glji  oj  Ood.' 


("portion,"  "heritage"),  it  will  be  seen,  it  is  Zopliar's  ar- 
gument, ratlier  than  his  own,  tliat  Job  states.  Granting 
it  to  be  true,  Implies  Job,  you  ought  not  to  use  it  as  an  ar- 
gument to  criminate  me.  For  (oh.  28)  the  ways  of  Divine 
wisdom  in  afflicting  tlie  godly  are  inscrutable:  all  that 
is  sure  to  man  is,  the  fear  of  tlie  Lord  is  wisdom  (v.  28). 
l>y  the  liaiid — Rather,  concerning  tlie  iiand  of  God,  viz., 
what  God  does  in  governing  men.  AvltUthc  Almighty — 
The  counsel  or  principle  wliich  regulates  God's  dealings. 
12.  "  Ye  yourselves  see"  that  tlie  wicked  often  are  afflicted 
(though  often  the  reverse  ch.  21. 33).  But  do  you  "  vainly" 
make  this  an  argument  to  prove  from  my  afflictions  that 
I  am  wicked  ?  13.  (Note  v.  11.)  14.  His  family  only  in- 
creases to  perish  by  sword  or  famine  (Jeremiah  18.  21 ;  cli. 
5. 20),  the  converse.  15.  Tiiose  tliat  escape  war  and  famine 
(v.  14)  shall  be  buried  by  the  deadly  plague— "  death"  (ch. 
18. 13 ;  Jeremiah  15.  2 ;  Revelation  6. 8).  The  plague  of  tlie 
Middle  Ages  was  called  "  the,  black  death."  Buried  hy\t 
implies,  that  they  would  have  none  else  but  the  death 
plague  itself  (poetically  personified)  to  perform  their 
funeral  rites,  i.  e.,  would  have  none,  his— Rather,  their 
widows.  Transitions  from  singidar  to  plural  are  frequent. 
Polygamy  is  not  implied.  16.  dust  .  .  .  chiy— Images  of 
multitudes  (Zechariah  9. 3).  Many  changes  of  raiment  are 
a  chief  constituent  of  wealth  in  tlie  East.  17.  Introverted 
parallelism.  My  introduction.  Of  the  four  clauses  in  the 
two  verses,  1  answers  to  4, 2  to  3  (so  Matthew  7.  6).  IS.  (Ch. 
8.14;  4.19.)  The  transition  is  natural  from  "  raiment"  (v. 
16)  to  the  "house"  of  the  "motli"  in  it,  and  of  it,  when  in 
its  larva  state.  The  mothworm' s  house  is  broken  whenever 
the  "raiment"  is  shaken  out,  so  frail  is  it.  hooth— A 
bough-formed  hut  which  the  guard  of  a  vineyard  raises 
for  temporary  shelter  (Isaiah  1. 8).  19.  gatherecH— Buried 
honourably  (Genesis  25. 8;  2  Kings  22.  20).  But  Umbkeit, 
agreeably  to  v.  18,  which  describes  the  short  continuance  of 
the  sinner's  prospe)-ity,  "He  layetli  himself  rich  in  his  bed, 
andnothing  is  robbed  from  him,  he  openeth  his  ej'es,  and 
nothing  more  is  there."  If  English  Version  be  retained,  the 
first  clause  probably  means,  rich  though  he  be  in  dying, 
he  sliall  not  be  honoured  with  a  funeral;  the  second. 
When  he  opens  his  eyes  in  the  unseen  world,  it  is  only  to 
see  his  desti-uction.  LXX.  read  for  "  not  gatliered,"  He  docs 
not  proceed,  i.  e.,  goes  to  his  bed  no  more.  So  Maurer. 
ao.  (Ch.  18. 11 ;  22. 11, 21.)  Like  a  sudden  violent  flood  (Isa- 
iah 8.7,8;  Jeremiah  47.2):  conversely  (Psalm  32.  G).  31. 
(Ch,21. 18;  15.2;  Psalm  58.  9.)  3'3.  cast— viz.,  thunderbolts 
(ch.  6.  4 ;  7.  20 ;  16. 13 ;  Psalm  7. 12,  13).  23.  clap  hands— for 
joy  at  his  downfall  (Lamentations  2.  15;  Naliura  3.19). 
hiss— deride  (Jeremiah  25.  9).  Job  alludes  to  Bildad's 
words  (ch.  18, 18). 

CHAPTER   XXVIII. 

Ver.  1-28.  Job's  Speech  Continued.  In  ch.  27.  Job  had 
tacitly  admitted,  that  the  statement  of  the  friends  was 
often  true,  that  God  vindicated  His  justice  by  punishing 
the  wicked  here;  but  still  the  affliction  of  the  godly  re- 
mained unexplained.  Man  has,  by  skill,  brought  the 
precious  metals  from  their  concealment.  But  the  Divine 
•Wisdom,  which  governs  human  aflairs,  he  cannot  simi- 
larly discover,  12,  <fec.  However,  the  image  from  the  same 
metals  (ch.  23.  10),  implies  Job  has  made  some  way  to- 
wards solving  the  riddle  of  his  life,  viz.,  that  aflliction  is 
to  him  as  the  refining  fire  to  gold,  vein— A  mine,  from 
which  it  goes  forth,  Hebrew,  i.  e.,  is  dug.  place  for  gold — 
A  place  where  gold  may  be  found,  xvhich  men  refine.  Not 
as  English  Version,  "A  place — xuhere,"  &c.  (Malachi  3.  3). 
Contrasted  with  gold  found  in  the  bed  and  sand  of  rivers, 
which  does  not  need  refining;  as  the  gold  dug  from  a-mine 
does.  Golden  ornaments  have  been  found  in  Egypt,  of 
the  times  of  Joseph,  a.  brass — i.  e.,  copper  ;  for  brass  is  a 
mixed  metal  of  copper  and  zinc,  of  modern  invention. 
Iron  Is  less  easily  discovered,  and  wrouglit,  tlian  copper; 
therefore  copper  was  in  common  use  long  before  iron. 
Copper-stone  is  called  "cadmium"  l)y  Pliny  [Natural 
History  34. 1 ;  36.  21].  Iron  is  fitly  said  to  be  taken  out  of 
the  "  earth"  (dust),  for  ore  looks  like  mere  earth.  3.  "  Man 
makes  an  end  of  darkness,"  by  exploring  the  darkest 


depths  (with  torches),  all  perfection— Rather,  carries 
out  his  search  to  the  utmost  perfection;  most  thoroughly 
seai-ches  the  stones  of  darkness  and  of  the  sliadow  of 
death  (thickest  gloom),  i.  e.,  the  stones,  whatever  they  be, 
embedded  in  the  darkest  bowels  of  the  earth  [Umbreit] 
(ch.  26. 10).  ■*.  Three  hardships  in  mining:  1.  "A  stream 
(flood)  breaks  out  at  the  side  of  the  stranger;"  viz.,  ;/ie 
viiner,  a  strange  neiu-comer  into  places  heretofore  unex- 
plored; his  sui-pi-ise  at  the  sudden  stream  breaking  out 
beside  him  is  expressed  (English  Version,  from  the  inhab- 
itant) ;  2.  "  Forgotten  (unsupported)  by  the  loot  they  hang," 
viz.,  by  ropes,  in  descending.  In  the  Hebrew,  "Lo  there" 
precedes  this  clause,  graphically  placing  it  as  if  before  the 
eyes.  The  ivaters  are  inserted  by  English  Version.  Age 
dried  up,  ought  to  be,  "hang,"  "are  suspended."  English 
Version  perhaps  understood,  waters  of  whose  existence 
man  was  previously  uncoiiscious,  and  near  which  he  never 
trod;  and  yet  man's  energy  is  such,  that  by  pumps,  &c., 
he  soon  causes  them  to  "  dry  up  and  go  away."  [So  Her- 
der.] 3.  "  Far  away  from  men,  they  move  with  uncertain 
step;"  they  stagger;  not  "they  are  gone."  [Umbreit.]  5. 
Its  fertile  surface  yields  food;  and  yet  "beneatli  it  is 
turned  up  as  it  were  with  fire."  So  Pliny  [Natural 
History  33]  observes  on  the  ingratitude  of  man  who 
repaj's  the  debt  he  owes  the  earth  for  food,  by  digging  out 
its  bowels.  "Fire"  was  used  in  mining.  [Umbreit.] 
English  Version  is  simpler,  which  means  precious  stones 
which  glow  like  fire;  and  so  v.  6  follows  naturally  (Ezekiel 
28.  14).  6.  Sapphires  are  found  in  alluvial  soil  near  rocks 
and  embedded  in  gneiss.  The  ancients  distinguished  two 
kinds:  1.  The  real,  of  transparent  blue:  2.  That  improp- 
erly so  called,  opaque,  with  gold  spots,  i.  e.,  lapislazuli. 
To  the  latter,  looking  like  gold  dust,  Umbreit  refers 
"dust  of  gold."  English  Version  better,  "The  statics  of  the 
earth  are,  &c.,  and  the  clods  of  it  ( Vulgate)  are  gold ;"  the 
parallel  clauses  are  thus  neater.  7.  fo^vl— Rather,  raven- 
ous bird,  or  eagle,  which  is  the  most  sharp-sighted  of  birds 
(Isaiah  46.11).  A  vulture  will  spy  a  carcass  at  an  amazing 
distance.  The  miner  penetrates  the  earth  by  a  way  un- 
seen by  birds  of  keenest  sight.  8.  lion's  whelps— i;7., 
the  sons  of  pride,  i.  e.,  the  fiercest  beasts,  passed — The  He- 
brew implies  tlie  proud  gait  of  the  lion.  The  miner  ven- 
tures, where  not  even  the  fierce  lion  dares  to  go  in  pursuit 
of  his  prey.  9.  roclc— Flint.  He  puts  forth  his.  liand  to 
cleave  the  hardest  rock,  by  the  roots— From  their  foun- 
dations, by  undermining  them.  10.  He  cuts  channels  to 
drain  off  the  waters,  which  hinder  his  mining;  and  when 
the  Avaters  are  gone,  he  is  able  to  see  the  precious  tilings  in 
the  earth.  11.  floods — "He  restrains  the  streams  from 
weeping ;"  a  poetical  expression  for  the  trickling  subterra- 
nean 7-ills,  which  impede  him ;  answering  to  tlie  first  clause 
of  V.  10;  so  also  the  two  latter  clauses  in  each  verse  corre- 
spond. 13.  Can  man  discover  the  Divine  Wisdom  by 
which  the  world  is  governed,  as  he  can  tlie  treasures 
hidden  in  the  earth?  Certainly  not.  Divine  Wisdom  is 
conceived  as  a  person  (v.  12-27)  distinct  from  God  (v.  23; 
also  in  Proverbs  8.  23,  27).  The  Almighty  Word,  Jesus 
Christ,  ive  know  now,  is  that  Wisdom.  The  order  of  the 
world  was  originated  and  is  maintained  by  the  breathing 
forth  (Spirit)  of  Wisdom,  unfathomable  and  un purchas- 
able by  man.  In  verse  28,  the  only  aspect  of  it,  which 
relates  to,  and  may  be  understood  by,  man,  is  stated. 
xinderstazidlng- Insight  into  tlie  plan  of  the  Divine 
government.  13.  Man  can  fix  no  price  upon  it,  as  it  is 
nowhere  to  be  found  in  man's  abode  (Isaiah  38. 11).  Job 
implies  botli  its  valuable  worth,  and  the  impossibility  of 
buying  it  at  any  price.  15.  Not  tlie  usual  word  for  "  gold ;" 
from  a  Hebrew  root,  to  shut  up  with  care;  t.  e,, purest  gold 
(1  Kings  6.  20,  Margin),  -^velghcd — The  precious  metals 
were  weiglied  out  before  coining  was  known  (Genesis  23. 
16).  10.  gold  of  Ophlr— The  most  precious  (Note  22.21; 
Psalm  45.  9).  onyx— (Genesis  2. 12.)  More  valued  formerly 
than  now.  The  term  is  Greek,  meaning  thumb  nail,  from 
some  resemblance  in  colour.  'The  Arabic  denotes,  of  two 
colours,  white  preponderating.  IT.  crystal— Or  else  glass, 
if  then  known,  very  costly.  From  a  root,  to  be  trans- 
parent.  Jewels — Rather,  vessels.  18.  Red  coral  (Ezekiel 
27  10).    m.  pcarla— Lit.,  u'Jtat  is  frozen.    Prohab]y  crystal; 

331 


Job  Bemoaneth  himself  of  his 


JOB  XXIX. 


Former  Prosperity  and  Honowr. 


and  V.  17  will  then  be  glass,  rwbles— Umbreit  translates 
pearls  (see  Lamentations  4. 1 ;  Proverbs  3. 15).  The  Urim 
and  Thummim,  the  means  of  consulting  God  by  the 
twelve  stones  on  the  high  priest's  breastplate, "  the  stones 
of  the  sanctuary"  (Lamentations  4. 1),  have  their  counter- 
part in  this  chapter;  the  precious  stones  symbolizing  the 
"light"  and  "perfection"  of  the  Divine  wisdom.  19. 
Etlilopla— Ci«/i  in  the  Hebrew.  Either  Ethiopia,  or  the 
south  of  Arabia,  near  the  Tigris.  20.  Verse  12  repeated 
with  great  force.  21.  None  can  tell  whence  or  where,  seeing 
it,  &c.  fowls— The  gift  of  divination  Avas  assigned  by  the 
heathen  especially  to  birds.  Their  rapid  flight  heaven- 
wards and  keen  sight  originated  the  superstition.  Job 
mfcy  allude  to  it.  Not  even  the  boasted  divination  of  birds 
has  an  insight  into  It  (Ecclesiastes  10.  20).  But  it  may 
merely  mean,  as  v.  7,  It  escapes  the  eye  of  the  most  keen- 
sighted  bird.  22— t.  e.,  the  abodes  of  destruction  and  of  the 
dead.  "  Death"  put  for  Sheol  (ch.  30. 23 ;  2(3.  6,  Note ;  Psalm 
«.  13).  We  have  (only)  heard— The  report  of  her.  We 
have  not  seen  her.  In  the  land  of  the  living  (v.  13)  the 
workings  of  Wisdom  are  seen,  though  not  herself.  In  the 
»-*;gions  of  the  dead  she  is  only  heard  of,  her  actings  on 
nature  not  being  seen  (Ecclesiastes  9. 10).  23.  God  hath, 
and  is  Himself  wisdom.  24.  "Seeth  (all  that  is)  under," 
«i;c  25.  God  has  adjusted  the  weight  of  the  winds,  so 
seemingly  imponderable,  lest,  if  too  weighty,  or  too  light, 
injury  should  be  caused.  He  measureth  out  the  waters, 
fixing  their  bounds,  with  Avisdora  as  His  counsellor  (Prov- 
erbs 8.  27-31;  Isaiah  40. 12).  26.  The  decree  regulating  at 
what  time  and  place,  and  in  what  quantity,  the  rain 
should  fall,  away— Through  the  parted  clouds  (ch.  38. 25 ; 
Zechariah  10. 1).  27.  declare— Manifest  her,  viz.,  in  His 
works  (Psalm  19. 1,  2).  So  the  approval  bestowed  by  the 
Creator  on  His  works  (Genesis  1. 10, 31) ;  cf.  the  "  rejoicing" 
of  wisdom  at  the  same  (Proverbs  8.  30;  which  Umbreit 
translates,  "I  was  the  skilful  artiflcer  by  his  side,"  31). 
prepared— Not  created,  for  wisdom  is  from  everlasting 
(Proverbs  8.);  but  "established"  her  as  Governor  of  the 
world,  searched  out— Examined  her  works  to  see, 
whether  she  was  adequate  to  the  task  of  governing  the 
world.  [Maurer.]  28.  Rather,  But  unto  man,  &c.,  Mu 
wisdom  is  that  whereby  all  things  are  governed;  Thy 
wisdom  is  \n  fearing  God  and  shunning  evil,  and  in  feeling 
assured  that  my  wisdom  always  acts  aright,  though  thou 
dost  not  understand  the  principle  which  regulates  it; 
ex.  gr.,  in  afflicting  the  godlj'  (John  7.  17.)  The  friends, 
therefore,  as  not  comprehending  the  Divine  Wisdom, 
should  not  infer  Job's  guilt  from  his  sufterings.  Here 
alone  in  Job  the  name  of  God,  "Adonai,"  occurs.  Lord  or 
master,  often  applied  to  Messiali  in  Old  Testament.  Ap- 
propriately here,  in  spealiing  of  the  Word  or  Wisdom,  by 
whom  the  world  was  made  (Proverbs  8. ;  John  1. ;  Eccle- 
siasticus  24). 

CHAPTEE   XXIX. 

Ver.  1-25.  1.  Job  pauses  for  a  repij'.  None  being  made, 
he  proceeds  to  illustrate  the  mysteriousness  of  God's 
dealings,  as  set  forth  (ch.  2S.)  by  his  own  case.  2.  pre- 
served me— From  calamity.  3.  candle— When  His  favour 
shone  on  me  (note  18.  6 ;  Psalm  IS.  28).  darkness— By  His 
safeguard  I  passed  secure  through  dangers.  Perhaps  al- 
luding to  the  lights  carried  before  caravans  in  niglitly 
travels  through  deserts.  [Notes.]  4.  -yovLtlx—Lit.,  autumn; 
the  time  of  the  ripe  fruits  of  my  prosperity.  Applied  to 
2/oMi/i,  as  the  Orientalists  6ci7a?i  their  year  with  autumn, 
tlie  most  temperate  season  in  the  East,  secret— Wlien 
the  intimate  friendship  of  God  rested  on  my  tent  (Prov- 
erbs 3.  32;  Psalm  31. 20;  Genesis  IS.  17;  John  15.  15).  The 
Hebrew  often  means  a  divan  for  deliberation.  G.  butter — 
Rather,  cream,  lit.,  thick  milk.  Wherever  I  turned  my 
steps  the  richest  milk  and  oil  flowed  in  to  me  abundantly. 
Image  fi'om  pastoral  life.  Literal  washing  of  the  feet  in 
milk  is  not  meant,  as  the  second  clause  shows ;  Margin, 
with  me,  i.  e.,  near  my  path,  wherever  I  walked  (Deuter- 
onomy 32. 13).  Olives  amidst  rocks  yield  the  best  oil.  Oil 
in  the  East  is  used  for  food,  light,  anointing,  and  medi- 
cine. 7-10.  The  great  influence  Job  had  over  young  and 
old,  and  noblemen,  through  .  .  ,  street— Rather,  When 
332 


I  went  out  of  my  house,  in  the  country  (see  ch.  1.,  pro- 
logue) to  the  gate  (ascending),  up  to  the  city  (which  wa.s 
on  elevated  ground),  and  when  I  prepared  my  (judicial) 
seat  in  the  market-place.    The  market-place  was  the  place 
of  Judgment,  at  the  gate  or  propylsea  of  tlie  city,  such  as 
is  found  in  the  remains  of  Nineveh  and  Persepolis  (Isaiah 
59.14;  Psalm  55. 11;  127.5).    8.  hid— Notii^.  'R.^Wiar,  Stepped 
backwards,  reverentially.    The  aged,  who  were  alreadj' 
seated,  arose  and  remained  standing  (Hebrew)  until  Job 
seated  himself.    Oriental  mannei-s.    9.  (Ch,  4.  2;  note  21. 
5.)    "Refrained,"  stopped  in  the  middle  of  their  speech. 
10.  Margin,  voice — hid,  i.  e.,  hxished  (Ezekiel  3. 26).  "  Tongue 
cleaved,"  &c.,  i.  e.,  awed  by  my  presence,  the  emirs  or 
sheicks  were   silent.    11.  hlessed — Extolled  my  virtues 
(Proverbs  31.  28).    Omit  me  after  "lieard;"  whoever  heard 
of  me  (in  general,  not  in  tlie  market-place,  7-10)  praised 
me.    gave  \vltness — to  my  honourable  character.    Image 
from  a  court  of  justice  (Luke  4.22).    "The  eye"—/,  e.,  face 
to  face;  antithesis  to  "ear" — i.e., report  of  me.    13-17.  Tlie 
grounds  on  which  Job  was  praised  [v.  11),  his  helping  the 
afflicted  (Psalm  72. 12)  who  cried  to  him  for  help,  as  a 
judge,  or  as  one  possessed  of  means  of  charity.   Translate, 
The  fatlierless  who  had  none  to  help  him.    13.  So  far  was 
I  from  sending  "widows"  away  empty  (ch.  22. 9).    ready- 
to  pcrisli- (Proverbs  31.  6.)  14.  (Isaiah  61. 10;  1  Chronicles 
12.  18.)     Margin,    judgment — Justice,     diadem  —  Tiara. 
Rather,  turban,  head-dress.    It  and  the  full  flowing  outer 
mantle  or  "robe,"  are  the  prominent  cliaracteristics  of 
an  Oriental's  grandee  or  high  priest  dress  (Zechariah  3. 
5).    So  Job's  rigliteousness  especially  characterized  him. 
15.  Lit.,  the  blind  (Deuteronomy  27. 18);  lame  (2  Samuel  9. 
13);  ^gr.,  also  the  spiritual  support  which  the  more  en- 
lightened gives  to  those  less  so  (ch.  4.  3;  Hebrews  12. 13; 
Numbers  10.  31).    16.  So  far  was  I  from  "  breaking  tlie 
arms  of  the  fatherless,"  as  Eliphaz  asserts  (ch.  22.  9),  I  was 
a  "  father"  to  such,  the  cause  Avhich  I  kne*v  not — Rather 
—of  him  u'hom  I knexu  not,  the  stranger  (Proverbs  29. 7  [Um- 
breit] ;  contrast  Luke  18. 1,  &c.).  Applicable  to  almsgiving 
(Psalm  41.  1);  but  here  'prvaxaxWy,  judicial  conscientiousness 
(ch.  31.  13).    17.  Image  from  combating  with  wild  beast.s 
(ch.4. 11;  Psalm  3.  7).    So  compassionate  was  Job  to  the 
oppressed,  so  terrible  to  the  oppressor !    jaws— Job  broke 
his.power,  so  that  he  could  do  no  more  hurt,  and  tore  from 
him  the  spoil,  which  he  had  torn  from  others.    18.  I  said 
—In  my  heart  ( Psalm  30.  6).    in— Rather, "  With  my  nest ;" 
as  the  second  clause  refers  to  long  life.    Instead  of  my 
family  dying  befoi'e  me,  as  now,  I  shall  live  so  long  as  to 
die  with  them:  proverbial  for  long  life.    Job  did  realize 
his  hope  (ch.  42. 16).    However,  In  the  bosom  of  my  fam- 
ily, gives  a  good  sense  (Numbers  24.  21;  Obadiah  4).    Use 
"  nest"  for  a  secure  dwelling,  sand — (Genesis  22. 17 ;  Habak- 
kuk  1.  9).    But  LXX.,  and  Vulgate,  and  Jewish  interpret- 
ers, favour  the  translation,  ''the  phcenix  bird."    "Nest" 
in  the  parallel  clause  supports  the  reference  to  a  bi)-d, 
"  Sand"  for  multitude,  applies  to  men,  rather  than  to  years. 
The  myth  was,  that  the  phcenix  sprang  from  a  nest  of 
myrrh,  made  by  his  father  before  death,  and  that  he  then 
came  from  Arabia  (Job's  country)  to  Heliopolis  (the  city 
of  the  Sun)  in  Egypt,  once  in  every  500  years,  and  there 
burnt  his  father.    [Herodotus,  2.  73.]    Modern  research 
has  shown  that  this  Avas  the  Egyptian  mode  of  represent- 
ing hieroglyphically  a  particular  chronological  era  or  cy- 
cle.   The  death  and  revival  every  500  years,  and  the  refer- 
ence to  the  sun,  implies  such  a  grand  cycle  commencing 
afresh  from  the  same  point  in  relation  to  the  sun  from 
Avliich  the  previous  one  started.    Job  probably  refers  to 
this.    19.  Lit.,  opened  to  the  waters.    Opposed  to  ch.  18.  16. 
Vigorous  health.    20.  jMy  renown,  like  my  bodily  health, 
was  continually  fresh,    ho-w- Metaphor  from  Avar,  for. 
My  st7-engt?i,  wh^ch  gains  me  "renown."  Avas  CA'er  reneAved 
(Jeremiah  49.  35).    21.  Job  reverts  Avith  peculiar  pleasure 
to  his  former  dignity  in   assemblies  (v.  7-10).    22.  not 
again— Did  not  contradict  me.    di'opped— Afiected  their 
minds,  as  the  genial  rain  does  the  soil  on  wliich  it  gently 
drops  (Amos  7.16;    Deuteronomy  32.2;    Song  4.11).    23. 
Image  of  v.  22  continued.    Tliey  Avaited  for  my  salutary 
counsel,  as  the   dry  soil  does  for  the   refreshing    rain, 
opened  .  .  .  mouth— Panned /or;  Oriental  image  (Psalm 


Job^s  Honour  is  Turned 


JOB  XXX. 


hilo  Extreme  Contempt. 


119.131).  The  "early  rain"  is  in  autumn  and  onwards, 
wliile  the  seed  is  being  sown.  Tlie  "latter  rain"  is  in 
March,  and  brings  forward  the  harvest,  whicli  ripens  in 
May  or  June.  Between  tlie  early  and  latter  rains,  some 
rain  falls,  but  not  in  such  quantities  as  those  rains.  Be- 
tween March  and  October  no  rain  falls  (Deuteronomy  11. 
14;  James  5.  7).  34.  When  I  relaxed  from  my  wonted 
gravity  (a  virtue  much  esteemed  in  the  East)  and  smiled, 
they  could  hardly  credit  it,  and  yet,  notwitlistanding  my 
condescension,  they  did  not  cast  a«»de- rererence  for  my 
gravity.  But  the  parallelism  is  better  in  Umbkeit's 
translation,  "I  smiled  kindly  on  those  who  trusted  not," 
t.  e.,  in  times  of  danger  I  cheered  those  in  despondency. 
And  they  could  not  cast  down  (by  their  despondencj')  my 
serenity  of  countenance"  (flowing  from  trust  in  God)  (Prov- 
erbs 16. 15 ;  Psalm  104. 15),  The  opposite  phrase  (Genesis  4. 
5,  9).  "  Gravity"  cannot  well  be  meant  by  "  light  of  coun- 
tenance." 35.  I  cliose  .  .  .  their  way — i.  e.,  I  willingly 
went  up  to  their  assembly  (from  my  country  residence, 
V.  7).  In  .  .  .  army — As  a  king  supreme  in  the  midst  of 
his  army,  comfortetli  .  .  .  mourners — Here  again  Job 
unconsciously  foreshadows  Jesus  Christ  (Isaiah  01.  2.  3). 
Job's  afflictions,  as  those  of  Jesus  Christ,  were  fitting  him 
for  the  ofllce  hereafter  (Isaiah  50.  4 ;  Hebi'ews  2. 18). 

CHAPTER   XXX. 

Ver.  1-31.  1.  younger— Not  the  three  friends  (ch.  15. 10; 
32. 4,  6,  7).  A  general  description :  1-8,  the  lowncss  of  the 
persons  who  derided  him;  9-15,  the  derision  itself.  For- 
merly old  men  rose  to  me  (ch.  29. 8).  Now  not  only  my 
juniors,  who  are  bound  to  reverence  me  (Leviticus  19.32), 
but  even  the  mean  and  base-born  actually  de?-icZe  me;  ojj- 
posed  to,  "smiled  upon"  (ch.  29.21).  This  goes  farther 
than  even  the  "mockery"  of  Job  by  relations  and  friends 
(ch.  12.4;  16.10,  20;  17.2,  6;  19.22).  Orientals  feel  keenly 
any  indignity  shown  by  the  young.  Job  speaks  as  a  rich 
Arabian  emir,  proud  of  his  descent,  dogs— Regarded 
with  disgust  in  the  East  as  unclean  (1  Samuel  17. 43 ;  Pi-ov- 
erbs  26. 11).  They  are  not  allowed  to  enter  a  house,  but 
run  about  wild  in  the  open  air,  living  on  offal  and  chance 
morsels  (Psalm  59.14,15).  Here  again  we  are  reminded 
of  Jesus  Christ  (Psalm  22. 16).  "Their  fathers,  my  coevals, 
were  so  mean  and  famished  that  I  would  not  have  asso- 
ciated them  with  (not  to  say,  set  them  over)  my  dogs  in 
guarding  my  flock."  3.  If  their  fathers  could  be  of  no 
profit  to  me,  much  less  the  sons,  who  are  feebler  than 
their  sires;  and  in  whose  case  the  hope  of  attaining  old  age 
is  utterly  gone,  so  puny  are  they  (ch.  5.26).  [Maitrek.] 
Even  if  they  had  "strength  of  hands,"  that  could  be  now 
of  no  use  to  me,  as  all  I  want  in  my  present  affliction  is 
eympathy.  3.  solitary— ii^.,  hard  as  a  rock ;  so  translate, 
rather,  dried  up,  emaciated  with  hunger.  Job  describes 
the  rudest  race  of  Bedouins  of  the  desert.  [Umureit.] 
fleeing— So  LXX.  Better,  as  Syriac,  Arabic,  and  Vulgate, 
"gnawers  of  the  wilderness."  What  they  gnaw  follows 
in  V.  4.  in  former  time— Z.t^,  the  "yesternight  of  desola- 
tion and  waste"  (the  most  utter  desolation  ;  Ezekiel  6. 14); 
i.  e.,  those  doserts  frightful  as  night  to  man,  and  even  there 
from  time  immemorial.  I  think  both  ideas  are  in  the  words 
darkness  [Gesenius]  and  antiquity  [Umbreit].  (Isaiah  30. 
33,  Margin.)  *.  mallows — Rather,  salt-wort,  which  grows 
In  deserts  and  is  eaten  as  a  salad  by  the  poor.  [Maurer.] 
■by  tlie  bushes— Among  the  bushes.  Juniper— Rather,  a 
kind  of  broom,  Spartium  junceum  [Linn^us],  still  called 
in  Arabia,  as  in  the  Hebrew  of  Job,  relem,  of  which  the 
bitter  roots  are  eaten  by  the  poor.  5.  they  cried— i.  e.,  a 
cry  is  raised,  &c.  Expressing  the  contempt  felt  for  this 
race  by  civilized  and  well-born  Arabs.  When  these  wild 
vagabonds  make  an  incursion  on  villages,  they  are  driven 
away,  as  thieves  would  be.  6.  They  are  forced  "  to  dwell." 
cliff's  of  valleys— Rather,  "In  the  gloomy  {lit.,  gloom  of) 
valleys,"  or  wadys.  To  dwell  In  valleys  is,  in  the  East,  a 
mark  of  wretchedness.  The  troglodytes,  in  parts  of 
Arabia,  lived  in  such  dwellings  as  caves,  &c.  t.  brayed 
—Like  the  wild  ass  (ch.  6.5  for  food).  The  Inarticulate 
tones  of  this  uncivilized  rabble  are  but  little  above  those 
Of  the  beast  of  the  field,    gathered  together— Rather, 


sprinkled  here  and  there.  Lit.,  poured  out,  graphically 
picturing  their  disorderly  mode  of  encampment,  lying 
up  and  down  behind  the  thorn-bushes.  netUes- Or 
brambles.  [Umbreit.]  8.  fools  — i.e.,  the  impious  and 
abandoned  (1  Samuel  25.25).  base— Nameless,  low-born 
rabble,  viler  tlian,  &c.  — Rather,  they  were  driven  or 
beaten  out  of  the  land.    The  Horites  in  Mount  Seir  (Genesis 

14.  6,  with  which  cf.  Genesis  36.20,21;  Deuteronomy  2. 12, 
22)  were  probably  the  aborigines,  driven  out  by  the  tribe 
to  which  Job's  ancestors  belonged;  their  name  means 
troglodytie,  or  dwellers  in  caves.  To  these  Job  alludes 
here  (t;.  1-8,  and  Genesis  24.  4-8,  which  cf.  together).  9.  (Ch. 
17.  6.)  Strikingly  similar  to  the  derision  Jesus  Clirist  un- 
derwent (Lamentations  3.14;  Psalm  69. 12).  Here  Job  re- 
turning to  the  sentiraent  in  v.  1.  It  is  to  such  I  am  be- 
come a  song  of  "derision."  10.  in  my  face  — Rather, 
refrain  not  to  spit  in  deliberate  contempt  before  my  face. 
To  spit  at  all  in  presence  of  another  is  thought  in  the 
East  insulting,  much  more  trhen  done  to  mark  "abhor- 
rence." Cf.  the  further  insult  to  Jesus  Christ  (Isaiah  50.  6; 
Matthew  26.67).  11.  He,  i.e.,  Gk>d;  antithetical  to  they, 
English  T'ersion, here  follows  the  marginal  reading  (Keri). 
"Jl/^cord,"  image  from  a  bow  unstrung;  opposed  to  ch. 
29.  20.  The  text  (Chetib),  "  His  cord"  or  "  reins"  is  better ; 
"yea,  each  lets  loose  his  reins."  [Umbreit.]  13.  youth 
—Rather,  a  (low)  brood.  To  rise  on  the  right  hand  is  to 
accuse,  as  that  was  the  position  of  the  accuser  in  court 
(Zechariah  3.1;  Psalm  109.6).  push  .  .  .  feet— Jostle  me 
out  of  the  way  (ch.  24.  4).  vrays  of— i.  e.,  their  ways  of 
(i.  e.,  with  a  view  to  my)  destruction.  Image,  as  in  ch. 
19. 12,  from  a  besieging  army  throwing  up  a  way  of  ap- 
proach for  itself  to  a  city.  13.  Image  of  an  assailed  fort- 
ress continued.  They  tear  up  the  path  by  which  succour 
might  reacli  me.  set  forward— (Zechariah  1.15.)  they 
have  no  helper— Arabic  proverb  for  contemptible  persons. 
Yet  even  such  afflict  Job.  14.  waters— (So  2  Samuel  5. 20.) 
But  it  is  better  to  retain  the  image  of  v.  12,  13.  "They 
came  (upon  me)  as  throngh  a  wide  breach,"  viz.,  made  by 
the  besiegers  in  tl>e  wall  of  a  fortress  (Isaiah  30. 13). 
[Maurer.]  in  tl»«  desolation— "Amidst  the  crash"  of 
falling  masonry,  or  "with  a  shout  like  the  crash"  of,  &c. 

15.  they  — Terrors,  soul- Rather,  my  dignity.  [Um- 
breit.] welfare  — Prosperity,  cloud— (Ch.  7.9;  Isaiah 
44.22).  16-33.  Job's  outward  calamities  alTect  his  mind. 
poured  out— In  Irrepressible  complaints  (Psalm  42.4; 
Joshua  7. 5).  17.  In  the  Hebrew,  night  is  poetically  per- 
sonified, as  ch.  3.3:  "night  plerceth  my  bones  (so  that 
they  fall)  from  me"  (not  as  English  Versio7i,  ''in  me;"  see 
V.  30).  sinews— So  the  Arabic,  veins,  akin  to  the  Hebrew; 
rather,  gnawers,  as  in  v.  3  (note),  viz.,  my  gnawing  pains 
never  cease.  Eflfects  of  elephantiasis.  18.  of  my  disease 
—Rather,  "of  God"  (ch.  23.6).  garment  changed— From 
a  robe  of  honour  to  one  of  mourning,  literally  (ch.  2.8; 
John  3. 6)  and  metaphorically.  [Umbreit.]  Or  rather,  as 
Schuttens,  following  up  v.  17,  My  outer  garment  is 
changed  into  affliction ;  i.  e.,  affliction  has  become  my 
outer  garment,  it  also  bindeth  me  fast  round  (my  throat) 
as  the  collar  of  the  inner  coat;  i.e.,  it  is  both  my  inner 
and  outer  garment.  Observe  the  distinction  between  the 
inner  and  outer  garments.  The  latter  refers  to  his  afflic- 
tions  from  imtJiout  (v.  1-13);  the  former  his  personal  afflic- 
tions {v.  14-23).  Umbreit  makes  "  God"  subject  to  "  bind- 
eth," as  in  v.  19.  19.  God  is  poetically  said  to  do  that 
which  the  mourner  had  done  to  himself  (ch.  2. 8).  With 
lying  in  the  ashes  he  had  become,  like  them,  in  dirty 
colour.  30.  stand  up — The  reverential  attitude  of  a  sup- 
pliant before  a  king  (1  Kings  8. 14;  Luke  18.11-13).  not- 
Supplied  from  the  first  clause.  But  the  intervening  af- 
firmative "stand"  makes  this  ellipsis  unlikely.  Rather, 
as  ch.  16.9  (not  only  dost  thou  refuse  aid  to  me  "stand- 
ing" as  a  suppliant,  but),  thou  dost  regard  me  tcith  a  frown; 
eye  me  sternly.  33.  llftcst  ...  to  wind— As  a  "leaf  or 
"stubble"  (ch.  13. 25).  The  moving  pillars  of  sand,  raised 
by  the  wind  to  the  clouds,  as  described  by  travellere, 
would  happily  depict  Job's  agitated  spirit,  if  it  be  to 
them   that  lie  alludes,    dissolvest  .  .  .  substance  — The 

'marginal  Hebrew  reading  (Keri),  "my  wealth,"  or  else 
"wisdom,"  i.  c,  sense  and  spirit,  or  "my  liope  of  deliver' 

333 


Job's  Solemn  Protestation  of 


JOB  XXXI. 


his  Integrity  in  Several  Duties, 


ance."  But  the  text  (Chetib)  is  better :  Thou  dissolvcst 
me  (with  fear,  Exodus  15. 15)  in  the  crash  (of  the  whirl- 
wind; as  v.  14,  note).  [Maurer.]  Umbreit  <j-a7wto<e«  as 
a  verb,  "Thou  terrifiest  me."  23.  Tliis  shows  cli.  19.25 
cannot  be  restricted  to  Job's  liope  of  a  temporal  deliver- 
ance, death— as  in  ch.  28. 22,  the  realm  of  the  dead  (He- 
brews 9.27;  Genesis  3.19).  a*.  Expressing  Job's  faith  as 
to  the  state  after  death.  Though  one  must  go  to  the 
grave,  yet  He  will  no  more  afflict  in  the  ruin  of  tlie  body 
(so  Hebrew  for  grave)  there,  if  one  has  cried  to  Him 
wlien  being  destroyed.  The  "stretcliing  of  His  hand" 
to  punisli  after  death  answers  antithetically  to  the 
raising  "  the  cry"  of  prayer  in  tlie  second  clause.  Maurer 
gives  another  translation  which  accords  witli  tlie  scope 
of  V.  21-31;  if  it  be  natural  for  one  in  affliction  to  asli 
aid,  why  should  it  be  considered  (by  the  friends)  wrong 
in  my  case?  " Nevei'theless  does  not  a  man  in  ruin 
stretch  out  his  hand"  (imploring  lielp,  v.  20;  Lamenta- 
tions 1.  17)?  If  one  be  in  his  calamity  (destruction)  is 
there  not  therefore  a  " cry"  (for  aid)?  Thus  in  the  paral- 
lelism "cry"  answers  to  "stretcii— liand;"  "  in  his  calam- 
ity," to  "  in  ruin."  The  negative  of  the  first  clause,  is  to 
be  supplied  in  the  second,  as  in  v.  25  (ch.  28. 17).  25.  May 
I  not  be  allowed  to  complain  of  my  calamity,  and  beg  re- 
lief, seeing  that  I  myself  sympathized  witli  those  "in 
trouble"  {lit.,  hard  of  day ;  those  who  had  a  liard  time  of 
it).  26.  I  may  be  allowed  to  crave  help,  seeing  that, 
"when  I  looked  for  good  (on  account  of  my  piety  and 
charity),  yet  evil,"  &c.  ligUt— (ch.  22.  28).  27.  Tbowels— 
Regarded  as  the  seat  of  deep  feeling  (Isaiah  16. 11).  Tjolled 
—Violently  heated  and  agitated,  prevented— Old  English 
for  unexpectedly  came  upon  me,  surprised  me.  28.  iiioMrn- 
Ing— Rather,  I  move  about  blackened,  thougli  not  by  the 
sun;  i.  e.,  whereas  many  are  blackened  by  the  sun,  I  am, 
by  the  heat  of  God's  wrath  (so  "boiled,"  v.  27);  tlie  ele- 
phantiasis covering  me  with  blackness  of  skin  (u.  30),  as 
with  tlie  garb  of  mourning  (Jeremiah  14. 2).  This  striking 
enigmatic  form  of  Hebrew  expression  occurs,  Isaiah  29. 9. 
stood  up— As  an  innocent  man  crying  for  justice  in  an 
assembled  court  (r.  20).  29.  dragons  .  .  .  o-»vls— Ratlier, 
jackals,  ostriches,  both  of  whicli  utter  dismal  screams 
(Micah  1.8);  in  which  respect,  as  also  in  their  living 
amidst  solitudes,  the  emblem  of  desolation,  Job  is  their 
brother  and  companion,  i.  e.,  resembles  them.  "  Dragon," 
Hebreio,  Tanmrn,  usually  means  the  crocodile;  so  perhaps 
here,  its  open  jaws  lifted  towards  heaven,  and  its  uoise 
making  it  seem  as  if  it  mourned  over  its  fate  [Bochart.] 
30.  upon  me— Rather,  as  in  17  (Note),  my  skin  is  black 
(and  falls  away)  from  me.  my  bones— (ch.  19.  20 ;  Psalm 
102.  5).  31.  organ  — Rather,  pipe  (ch.  21. 12);  "'My  joy  is 
turned  into  the  voice  of  weeping"  (Lamentations  5.  15), 
These  instruments  are  properly  appropriated  to  joy  (Isaiah 
30. 29, 32),  which  makes  their  use  now  in  sorrow  the  sadder 
by  contrast. 

CHAPTER    XXXI. 

Ver.  1-40.  1.  Job  proceeds  to  prove,  that  he  deserved  a 
better  lot.  As  in  ch.  29.  he  showed  his  uprightness  as  an 
emir,  or  magistrate  in  public  life,  so  in  this  chapter  he 
vindicates  his  character  in  private  life.  1-4.  He  asserts 
his  guarding  against  being  allured  to  sin  by  his  senses. 
1.  tliinlt- Rather,  cast  a  (lustful)  look.  He  not  merely  did 
not  so,  but  put  it  out  of  the  question  by  covenanting  with 
his  eyes  against  leading  him  into  temptation  (Proverbs 
6. 25;  Matthew  5. 28).  2.  Had  I  let  my  senses  tempt  me  to 
sin,  "what  portion  (would  there  have  been  to  me,  i.  e., 
must  I  have  expected)  fi'om  {lit.  of)  God  above,  and  what 
inheritance  from  (lit.  of)  the  Almighty,"  &c-  [Maurer] 
(ch.  20, 29 ;  27. 13).  3.  Answer  to  the  question  inr.  2.  strange 
—extraordinary.  4.  Doth  not  He  see,  &c.  ?  Knowing  this, 
I  could  only  have  expected  "  destruction"  {v.  3),  had  I  com- 
mitted this  sin  (Proverbs  5.  21).  5.  Job's  abstinence  from 
evil  deeds,  vanity— i.  e.,  falsehood  (Psalm  12. 2).  6.  Pa- 
renthetical. Translate,  "  Oh  that  God  would  weigh  me,  &c., 
then  would  He  know,"  &c.  7.  Connected  witli  v.  6.  the 
way— of  God  (ch.  23. 11 ;  Jeremiah  5. 5).  A  godly  life,  heart 
.  .  .  after  .  ,  .  eyes— If  my  heart  coveted,  what  my  eyes 
beheld  (Ecclesiastes  11.  9 ;  Joshua  7.  21).  hands— (Psalm 
334 


24.4).  8.  Apodosis  to  V.  5  and  7;  the  curses  which  he  im- 
precates on  liimselt',  if  he  had  done  these  things  (Leviti- 
cus 26. 16;  Amos  9.  14;  Psalm  128.  2).  offspring— Rather, 
what  I  plant,  my  harvests.  9-12.  Job  asserts  his  innocence 
of  adultery,  deceived— hath  let  itself  be  seduced  (Prov- 
erbs 7.8,  etc. ;  Genesis  39.  7-12).  laid  ^valt^until  the  bus- 
band  went  out.  10.  grind— turn  the  handmill.  Be  the 
most  abject  slave  and  concubine  (Isaiah  47.2;  2  Samuel 
12.  11).  11.  In  the  earliest  times  punished  with  death 
(Genesis  38.  21).  So  in  later  times  (Deuteronomy  22.  22). 
Heretofore  he  had  spoken  only  of  sins  against  conscience ; 
now,  one  against  the  community,  needing  the  cognizance 
of  the  judge.  12.  (Proverbs  6.  27-35;  8.  6-23,  26,  27.)  No 
crime  more  provokes  God  to  send  destruction  as  a  consum- 
ing fire,  none  so  desolates  the  soul.  13-23.  Job  affirms  his 
freedom  from  unfairness  towards  his  servants,  from 
harshness  and  oppression  towards  the  needy,  despise 
the  cause — refused  to  do  them  justice.  14, 15.  Parenthet- 
ical; the  reason  why  Job  did  not  despise  tlie  cause  of  his 
servants.  Translate,  What  then  (liad  I  done  so)  could  I 
have  done,  when  God  arose  (to  call  me  to  account);  and 
wlien  He  visited  (came  to  inquire),  what  could  I  have  an- 
swered Him  7  15.  Slaveholders  try  to  defend  themselves 
by  maintaining  the  original  inferiority  of  the  slave.  But 
Malachi  2.10;  Acts  17.26;  Ephesians  6.  9,  make  the  com- 
mon origin  of  masters  and  servants  the  argument  for 
brotherly  love  being  shown  by  the  former  to  the  latter. 
16.  fail— in  the  vain  expectation  of  relief  (ch.  11.20).  17. 
Arabian  rules  of  hospitality  require  the  stranger  to  be 
helped  first,  and  to  the  best.  18.  Parenthetical :  asserting 
that  he  did  the  contrary  to  the  things  in  v.  16, 17,  he— the 
orphan,  guided  her — viz.,  the  widow,  by  advice  and  pro« 
tectiou.  On  this  and  "a  father"  see  ch.  29. 16.  19.  perish 
— i.  e.,  ready  to  perish  (ch.  29. 13).  20.  loins — the  parts  of 
the  body  benefited  by  Job  are  poetically  described  as 
thanking  him ;  the  loius  before  naked,  when  clad  by  me, 
wished  me  every  blessing.  21.  "Wlien  (i.e.,  because)  I 
saw"  that  I  might  calculate  on  the  "help"  of  a  powerful 
party  in  the  court  of  justice— ("gate"),  if  I  should  be  sum- 
moned by  the  injured  fatherless.  22.  Apodosis  to  vs.  13, 
16, 17, 19,  20,  21.  If  I  had  done  those  crimes,  I  should  have 
made  a  bad  use  of  my  influence  {my  arm,  figuratively,  v.  21) : 
therefore,  if  I  liave  done  them  let  my  arm  (literallj')  suf- 
fer. Job  alludes  to  Ellphaz's  charge  (ch.  22.  9).  The  first 
"arm"  is  rather  tJie  shoulder.  The  second  "arm"  is  the 
fore  arm.,  from  the  bone— Lit.,  a  reed:  hence  the  upper 
arm,  above  tlie  elbow.  23.  For— i,  e.,  the  reason  why  Job 
guarded  against  such  sins.  Fear  of  God,  though  he  could 
escape  man's  judgment  (Genesis  39.  9).  Umbkeit  more 
spiritedly  translates.  Yea,  destruction  and  terror  from 
God  might  have  befallen  me  (had  I  done  so):  mere  fear 
not  being  the  motive,  higliuess — majestic  might,  en- 
dure— I  could  have  availed  nothing  against  it,  24,  25. 
Job  asserts  his  freedom  from  trust  in  money  (IjTimothy 
6. 17).  Here  he  turns  to  his  duty  towards  God,  as  before 
he  had  spoken  of  his  duty  towards  himself  and  his  neigh- 
bour. Covetousness  is  covert  idolatry,  as  it  transfers  the* 
heart  from  the  Creator  to  the  creatui-e  (Colossians  3. 5).  In 
V.  26,  27  he  passes  to  overt  idolatry.  26.  If  I  looked  unto 
the  sun  (as  an  object  of  worship)  because  he  shined ;  or  to 
the  moon  because  she  walked,  &c.  Sabaism  (from  tsaba, 
the  heavenly  hosts)  was  the  earliest  form  of  false  worship. 
God  is  hence  called  in  contradistinction  "Lord  of  Sa- 
baoth."  The  sun,  moon,  and  stars,  the  brightest  objects 
in  nature,  and  seen  everywliere,  were  supposed  to  be  visi- 
ble representatives  of  the  invisible  God.  They  had  no 
temples,  but  were  worshipped  on  high  places  and  roofs  of 
houses  (Ezekiol  8. 16 ;  Deuteronomy  4. 19;  2  Kings  23. 5, 11). 
The  Hebrew  here  for  "sun"  is  light.  Probably  light  was 
worshipped  as  the  emanation  from  God,  before  its  em- 
bodiments, the  sun,  &c.  This  worship  prevailed  in  Chal- 
dea;  wherefore  Job's  exemption  from  the  idolatry  of  his 
neighbours  was  the  more  exemplary.  Our  "Sun-day, 
Mon-day,"  or  Moon-day,  bear  traces  of  Sabaism.  27.  en- 
ticed—away from  God  to  idolatry,  kissed  .  .  .  hand— ^rf- 
oration,  lit.,  means  this.  In  worshipping  they  used  to  kiss 
the  hand,  and  then  throw  the  kiss,  as  it  were,  towards  the 
object  of  worship  (1  Kings  19. 18 ;  Hosea  lo.  2).    28.  The  Mo- 


JoVi  Protestation  of  his  Integrity. 


JOB  XXXII. 


Elihu  Reproveth  Job  and  his  Friend*. 


Bale  law  embodied  subsequently  the  feeling  of  the  godly 
from  the  earliest  times  against  idolatry,  as  deserving  ju- 
dicial penalties :  being  treason  against  the  Supreme  King 
(Deuteronomy  13.9;  17.  2-7;  Ezekiel  8.14-18).  This  pas- 
sage therefore  does  not  prove  Job  to  have  been  subse- 
quent to  Moses.  39.  Itfted  up  himself— in  malicious 
triumph  (Proverbs  17.  5;  24. 17;  Psalm  7.  4).  30.  moutU— 
lit.,  palate  ;  ch.  6. 30,  note),  ■^vlshing — Zi^,"  so  as  to  demand 
his  (my  enemy's)  soul,  i.  e.,  life  by  a  curse."  Tliis  verse 
parenthetically  confirms  v.  30.  Job  in  the  patriarchal  age 
of  the  promise,  anterior  to  the  law,  realizes  tlie  Gospel 
spirit,  which  was  the  end  of  the  law  (cf.  Leviticus  19. 18 ; 
Deuteronomy  23.  6,  with  Matthew  5.  43,  44).  31.  i.  e..  Job's 
household  said,  Oh  that  we  had  Job's  enemy  to  devour,  we 
cannot  rest  satisfied  till  we  have !  But  Job  refrained  from 
even  wishing  revenge  (1  Samuel  26.  8;  2  pHnuiel  16.  9, 10). 
So  Jesus  Christ  (Luke  9.54,55).  But,  boitir  (see  v.  32), 
translated,  "  Who  can  show  {lit.,  give)  tlic  man  who  was 
not  satisfied  with  the  flesli  (meat)  provided  by  Job?"  He 
never  let  a  poor  man  leave  his  gate  witliout  giving  him 
enough  to  eat.  33.  traveller— ii^,  waj/,  i.e.,  wayfarers; 
so  expressed  to  include  all  of  every  kind  (2  Samuel  12.  4). 
33.  Aila.m— Translated  by  Umbreit,  "  as  men  do"  (Hosea 
C,  7,  where  see  Margin).  But  English  Version  is  more  nat- 
ural. The  very  same  word  for  "hiding"  is  used  in  Gen- 
esis 3.  8, 10,  of  Adam  hidiiig  himself  from  God.  Job  else- 
where alludes  to  the  flood.  So  he  might  easily  know  of 
tlie  fall,  tlirough  the  two  links  which  connect  Adam  and 
Abraliam  (about  Job's  time)  viz.,  Methuselah  and  Sliem. 
Adam  is  representative  of  fallen  man's  propensity  to  con- 
cealment (Proverbs  28. 13).  It  was  from  God  tliat  Job  did 
not  "  hide  his  iniquity  in  his  bosom,"  as  on  the  contrai-y 
it  was  from  God  that  "Adam"  hid  in  his  lurking-place. 
This  disproves  the  translation,  "as  men:"  for  it  in  from 
their  fellow-men  that  "men"  are  cliiefly  anxious  to  hide 
their  real  character  as  guilty.  Magee,  to  naake  the  com- 
parison with  Adam  more  exact,  for  my  "bosom"  trans- 
lates, "lurking-place."  34.  Rather,  the  apodosis  to  v.  33, 
*'  Then  let  me  be  fear-stricken  before  a  great  multitude,  let 
the  contempt,  &c.,  let  me  keep  silence  (the  greatest  dis- 
grace to  a  patriot,  heretofore  so  prominent  in  assemblies), 
and  not  go  out,"  &c.  A  Just  retribution,  tliat  he  wlio  hides 
his  sin  from  God,  should  have  it  exposed  before  man  (2 
Samuel  12. 12).  But  Job  had  not  been  so  exposed,  but  on 
the  contrary  was  esteemed  in  the  assemblies  of  the  tribes 
— ("families");  a  proof,  he  implies,  that  God  does  not 
hold  him  guilty  of  hiding  sin  (ch.  24. 16,  contrast  with  ch, 
29.21-25).  35.  Job  returns  to  his  wish  (ch.  13.22;  10.23). 
Omitw;  "  Behold  my  s!(;>i,"  i.e.,  my  mark  of  subscription 
to  the  statements  Just  given  in  my  defence  :  the  mark  of 
signature  was  originally  a  cross ;  and  hence  the  letter 
Tau  or  T.  Translate  also  "  O  that  the  Almighty,"  &c.  He 
marks  "God"  as  the  "One"  meant  in  the  first  clause. 
Adversary,  i.  e.,  he  wlio  contends  with  me,  refers  also  to 
God.  The  vagueness  is  designed  to  express  "wlioevcr  it 
be  that  judicially  opposes  me" — the  Almighty  if  it  be  Ho, 
had  tvritten  a  hook— Rather,  "would  write  down  his 
charge."  36.  So  far  from  hiding  tlie  adversary's  "an- 
swer "  or  "  charge"  througli  fear,  "  I  would  take  it  on  my 
shoulders"  as  a  public  honour  (Isaiah  9.  C).  a  cro-»vn— 
not  a  mark  of  shame,  but  of  distinction  (Isaiah  02.  3).  37. 
A  good  conscience  imparts  a  princely  dignity  before  nuin 
and  free  assurance  in  approaching  God.  Thiscan  be  real- 
ized, not  in  Job's  way  (42.  5,  0);  but  only  through  Jesus 
Christ  (Hebrews  10.  22).  38.  Personification.  The  com- 
plaints of  the  unjustly-ousted  proprietors  are  transferred 
to  the  lands  themselves  (v.  20;  Genesis  4.  10;  Habakkuk  2. 
11).  If  I  have  unjustly  acquired  lands  (ch.  21.  2;  Isaiah  5. 
8).  furro-»v8— The  specification  of  these  makes  it  likely, 
he  implies  in  this,  "If  I  paid  not  the  labourer  for  tillage;^' 
as  next  verse,  "If  I  paid  him  not  for  gathering  in  the 
fruits."  Thus  of  the  four  clauses  in  v.  38,  39,  the  1st  refers 
to  the  same  subject  as  the  4th,  the  2d  is  connected  with 
the  3d  by  introverted  parallelism.  James  5.  4,  wlio  plainly 
allndes  to  this  passag^  cf.  "  Lord  of  Sabaoth  "  with  v.  20 
here.  39.  lose.  .  .  life— not  it7.,  but  "harassed  to  death;" 
antll  he  gave  me  up  his  land  gratis  [Mauker];  as  in 
Judges  16. 16 ;  "suffered  him  to  languish  "  by  taking  away 


his  means  of  living  [Umbreit]  (I  Kings  21. 19).  40.  thia- 
tles — or  brambles,  thorns,  cockle— lit.,  noxious  weeds.  The 
-words  .  .  .  ended--t.  c,  in  the  controversy  with  the 
friends.  He  spoke  In  the  book  afterwards,  but  not  to 
them.  At  37  woul?l  be  the  regular  conclusion  in  strict  art. 
But  38-40  is  natural  to  be  added  by  one  whose  mind  in  agi- 
tation recurs  to  its  sense  of  Innocence,  even  after  it  has 
come  to  the  point  usual  to  stop  at;  this  takes  away  the 
appearance  of  rhetorical  artifice.  Hence  the  transposi- 
tion by  EicHORN  of  38-40  to  follow  25  is  quite  unwarranted. 

CHAPTEE    XXXII. 

Ver.  1-22.  Speech  of  Elihu  (ch.  32-37).  1-0.  Prose 
(poetry  begins  with  "lam  young").  1.  because,  &c.— 
and  because  they  could  not  prove  to  him  that  he  was  un- 
rigliteous.  3.  Elihu— meaning  "God  is  Jehovah."  In 
his  name,  and  character  as  messenger  between  God  and 
Job,  he  shadows  forth  Jesus  Christ  (ch.  33.  23-26).  Bar- 
achcl— meaning  "God  blesses."  Both  names  indicate 
tlie  piety  of  the  family,  and  tlieir  separation  from  idol- 
aters. Buzitc — Buz  was  son  of  Nahor,  brother  of  Abra- 
ham. Hence  was  named  a  region  in  Arabia  Deserta  (Jere- 
miali  25. 23).  Rain. — Aram,  nephew  of  Buz.  Job  was  prob- 
ably of  an  elder  generation  than  Elihu.  However,  the 
identity  of  names  does  not  necessarily  prove  the  iden- 
tity of  persons.  Tiie  particularity  with  which  Elihu's 
descent  is  given,  as  contrasted  with  the  others,  led  Light- 
foot  to  infer  Eliiiu  was  the  author  of  the  book.  But  th*e 
reason  for  particularity  was,  probably,  that  Elihu  was 
less  known  tlian  the  three  called  "friends"  of  Job:  and 
tliat  it  was  right  for  the  poet  to  mark  especially  him  who 
was  mainly  to  solve  the  problem  of  the  book,  rather 
tlian  God— i.  e.,  was  more  eager  to  vindicate  himself  than 
God.  In  ch.  4. 17,  Job  denies  that  man  can  be  moreju^t  than 
God.  Umbreit  translates,  "Before  (in  the  presence  of) 
God."  3.  Though  silenced  in  argument,  they  held  their 
opinion  still.  4.  had  spoken— JFJe&reit',  in  ivords,  refer- 
ring rather  to  his  oiiin  "  words  "  of  reply,  which  he  had 
long  ago  ready,  but  kept  back  in  deference  to  the  senior- 
ity of  the  friends  who  spoke.  G.  -was  afraid— the  root 
meaning  in  Hebrew  is  to  o-aivl  (Deuteronomy  32.  24).  7. 
days— i.  e.,  the  aged  (ch.  15. 10).  8.  Elihu  claims  inspira- 
tion, as  a  divinely-commissioned  messenger  to  Job  (ch. 
S3.  C,  23);  and  that  claim  is  not  contradicted  in  ch.  42. 
Translate,  "  But  the  spirit  (which  God  puts)  in  man,  and 
tlie  inspiration,  &c.,  is  that  which  giveth,"  &c.,  it  is  not 
mere  "j'ears"  which  give  understanding  (Proverbs  2.  6 ; 
John  20.  22).  9.  Great— Rather,  old  (v.  6).  So  Hebrew,  in 
Genesis  25.23.  "Greater,  less  "for  the  elder,  the  younger. 
judgment— what  is  riglit.  10.  Rather,  J sa^.  opinion— 
Rather,  knoivledgc.  11.  Therefore  Eliliu  was  present 
from  the  first,  vcasows—lit.,  understandings,  i.  e.j  the 
meaning  intended  by  words,  -ivhllst- 1  waited  until  you 
slioukl  discover  a  suitable  reply  to  Job.  13.  This  has  been 
so  ordered,  "  lest  you  sliould  "  pride  yourselves  on  having 
overcome  liim  )jy  your  "wisdom"  (Jeremiah  9.  23,  the 
greataimof  tlieboolcof  Job);  and  that  you  may  see,  "God 
alone  can  tlirust  liim  down,"  i.e.,  confute  him,  "not 
man."  So  Elihu  grounds  his  confutation  not  on  the 
maxims  of  sages,  as  the  friends  did,  but  on  his  special 
commission  from  God  (v.  8;  cli.  33.4,6).  14.  I  am  alto- 
gether unprejudiced.  For  it  is  not  I,  whom  he  atldrcssed. 
"Your  speeclu's  "  have  been  influenced  by  irritation.  15. 
Here  Eliliu  turns  from  the  friends  to  Job:  and  so  passes 
from  tlie  second  person  to  the  tliird ;  a  transition  fre- 
quent in  a  rebuke  (cli.  IS.  3,  4).  they  left  off— words  were 
taken  from  tlicm.  17.  my  part— for  my  part,  opinion 
— Ivuowledge.  18.  I  am  full  of  words,"  whereas  tlie 
friends  have  not  a  word  more  to  say.  the  spirit— (v.  8 ; 
ch.  33.  4;  Jeremiah  20.  9 ;  Acts  18.  6).  19.  belly— Bosom  : 
from  which  tlie  words  of  Orientalists  in  speaking  seem  to 
come  more  than  with  us;  they  speak  firw^ura^;^.  "Like 
(new)  wine  (in  fermentation)  without  a  vent,"  to  work 
itself  oflf.  IVew  wine  is  kept  in  new  goatskin  bottles. 
This  fittingly  applies  to  the  young  EJihu,  as  contrasted 
with  the  old  friends  (Matthew  9.  7).  20.  rcfreslicd— ii<., 
that  there  may  be  air  to  me  (1  Samuel  IC.  23).    31.  "  >Iay  I 

335 


Elihu  Offers  to  Beason  with  Job. 


JOB  XXXIII. 


Ood  Oulleth  Man  to  Repentance. 


never  accept,"  &c.  Elihu  alludes  to  Job's  woi'ds  (oh.  13. 
8, 10),  wherein  he  complains  that  the  friends  plead  for 
God  partially,  "  accepting  His  person."  Elihu  says,  he 
will  not  do  so,  but  act  impartially  between  God  and  Job. 
"And  I  will  not  give  flattery,"  &c.  (P«overbs  24.  23).  33. 
taJcr  me  a^vay— as  a  punishment  (Psalm  102.  24). 

CHAPTER    XXXIII. 

Ver.  1-33.  Address  to  Job,  as  (ch.  32.)  to  the  Friends. 
a.  nioutli — Rather,  palate,  whereby  the  taste  disco-ns. 
Every  man  speaks  witli  his  mouth,  but  few,  as  Elihu,  try 
their  words  ivith  discrimination  first,  and  only  say  what  is 
really  good  (ch.  G.  30 ;  12. 11).  liatH  spoUen— Rather,  Pro- 
ceeds to  speak.  3.  I  will  speak  according  to  my  inward 
conviction,  clearly — Rather,  purely:  sincerely,  not  dis- 
torting the  truth  through  passion,  as  the  friends.  4. 
"The  Spirit  of  God  hath  made  me,"  as  He  did  thee:  latter 
clause  of  v.  6  (Genesis  2.  7).  Therefore  thou  needest  not 
fear  me,  as  thou  wouldest  God  (v.  7 ;  ch.  9. 34).  On  the  other 
hand,  "  the  breath  of  the  Almighty  hath  inspired  me"  (as 
ch.32. 8);  -aoX  as,  English  Fersion,  "given  me  life:"  therefore 
"I  am  according  to  thy  wish  (ch.  9.  32,  33)  in  God's  stead" 
to  thee ;  a  "  daysman,"  umpire,  or  mediator,  between 
God  and  thee.  So  Elihu  was  designed  by  the  Holy  Ghost 
to  be  a  type  of  Jesus  Christ  (v.  23-26).  5.  Images  from  a 
court  of  justice,  stand  wp— alluding  to  Job's  words  (ch. 
30.20).  6.  Note(v.4;ch,31.35;  13.3,20,21).  formed— though 
acting  as  God's  representative,  I  am  but  a  creature,  like 
thyself.  Arabic,  pressed  together,  as  a  mass  of  clay  by  the 
■potter ,\n  forming  a  vessel.  [Umbreit.]  Hebrew,  cut  off,  as 
the  portion  taken  from  the  clay  to  form  it.  [Maurer.]  7. 
liand— alluding  to  Job's  words  (ch.  13. 21).  8.  thy  Avords 
— (Ch.  10. 7 ;  16. 17;  23. 11, 12;  27.  5,  6;  29. 14.)  In  ch.  9.  30;  13. 
23,  Job  had  acknowledged  sin;  but  the  general  spirit  of 
his  words  was  to  maintain  himself  to  be  "  clean :"  and  to 
charge  God  with  injustice.  He  went  too  far  on  the  oppo- 
site side  in  opposing  the  friends'  false  charge  oi hypocrisy. 
Even  the  godly,  though  willing  to  confess  themselves 
.  sinners  in  general,  often  dislike  sin  in  particular  to  be 
brought  as  a  charge  against  them.  Affliction  is  therefore 
needed  to  bring  them  to  feel  that  sin  in  them  deserves 
even  worse  than  they  suffer,  and  that  God  does  them  no 
injustice.  Then  at  last  humbled  under  God  they  find, 
affliction  is  for  their  real  good,  and  so  at  last  it  is  taken 
iway  either  here,  or  at  least  at  death.  To  teach  this  is 
Elihu's  mission.  9.  clean— spotless.  10.  occasions — for 
hostility:  ^^■^.,  enmities  (ch.  13.  24;  16.  9;  19.11;  30.21).  11. 
(Ch.  13. 27.)  markcth— narrowly  watches  (ch.  14. 16;  7. 12; 
31. 4).  la.  In  tills- view  of  God  and  His  government.  It 
cannot  be  that  God  should  jealously  "  watch"  man,  though 
"spotless,"  as  an  "  enemy,"  or  as  one  afraid  of  him  as  an 
equal.  For  "  God  is  greater  than  man !"  There  must  be 
sin  in  man,  even  though  he  be  no  hypocrite,  which  needs 
correction  by  suffering  for  the  sufferer's  good.  13.  (Isaiah 
45.9.)  his  matters— ways.  Our  part  is,  not  to  "strive" 
with  God,  but  to  submit.  To  believe  it  is  right  because  He 
does  it,  not  because  we  see  all  the  reasons  for  His  doing  it. 
14:.  Translate,  "Yet  man  regardeth  it  not;"  or  rather,  as 
Umbreit,  "Yea,  twice  (He  repeats  the  warning)— if  man 
gives  no  heed"  to  the  first  warning.  Elihu  implies  that 
God's  reason  for  sending  affliction  is,  because,  when  God 
has  communicated  His  will  in  various  ways,  man  in  pros- 
perity has  not  heeded  it;  God  therefore  must  try  what 
affliction  will  effect  (John  15.  2;  Psalm  62. 11 ;  Isaiah  28. 10, 
13).  15.  slumberingsi— light,  is  opposed  to  "deep  sleep." 
Elihu  has  in  view  Eliphaz  (ch.  4. 13),  and  also  Job  himself 
(ch.  7.  14).  "Dreams"  in  sleep,  and  "visions"  of  actual 
apparitions,  were  among  the  ways  whereby  God  then 
spake  to  man  (Genesis  20. 3).  16.  LU.,  sealeth  (their  ears) 
to  himself  by  warnings,  i.  e.,  with  the  sureness  and  secresy 
of  a  seal  He  reveals  His  warnings.  [Umbreit.]  To  seal  up 
securely  (ch.?7.7).  On  the  "openeth"  (see  ch.  36. 10).  IT. 
purpose— JtfargriTi,  M)or*.  So  ch.  36. 9.  So  "business"  In  a 
bad  sense  (1  Samuel  20. 19).  Elihu  alludes  to  Job's  words 
(ch.  17. 11).  "Pride"  is  an  open  "pit"  (v.  18)  which  God 
hides  or  covers  up,  lest  man  should  fall  into  it.  Even  the 
godly  need  to  learn  the  lesson  which  trials  teach,  to  "  hum- 
336 


ble  themselves  under  the  mighty  hand  of  God."  18.  his 
sonl— his  life,  the  pit— the  grave;  a  symbol  of  hell. 
perishing  by  the  s-word— t.  c,  a  violent  death ;  in  the 
Old  Testament  a  symbol  of  the  future  punishment  of  the 
ungodly.  19.  When  man  does  not  heed  warnings  of  the 
night,  he  is  chastened,  &c.  The  new  thought  suggested  by 
Elihu  is  that  affliction  is  disciplinary  (ch.  36. 10) ;  for  the  good 
of  the  godly,  multitude — so  the  Margin,  Hebrew  (Keki). 
Better  with  the  text  (Chetib),  "And  with  the  perpetual 
(strong)  contest  of  his  bones;"  the  never-resting  fever  in 
his  bones  (Psalm  38. 3)  [Umbreit].  ao.  life— j.  e.,  th^  ap- 
petite, yrhlch  ordinarily  sustains  "life"  (ch.38. 39;  Psalm 
107.  18;  Ecclesiastes  12.  5).  The  taking  away  of  desire  for 
food  by  sickness  symbolizes  the  removal  lay  affliction  of 
lust,  for  things  which  foster  the  spiritual  fever  of  pride. 
soiU— desire.  31.  His  flesh  once  prominent  "  can  no  more 
be  seen."  His  bones  once  not  seen  now  appear  promi- 
nent, stick  out — lit,,  are  bare.  The  Margin,  Hebrew  (KiiRi) 
reading.  The  text  (Chetib)  reads  it  a  noun  (are  become), 
"bareness."  The  Keri  was  no  doubt  an  explanatory 
reading  of  transcribers.  33.  destroyers— ans^eis  of  death 
commissioned  by  God  to  end  man's  life  (2  Samuel  24. 16 ; 
Psalm  78. 49).  The  death  pains  personified  maj',  however, 
be  meant;  so  "gnawers"  (note  ch.  30. 17).  33.  Elihu  refers 
to  himself  as  the  Divinely-sent  (ch.  32.8;  33.6)  "messen- 
ger," the  "interpreter"  to  explain  to  Job  and  vindicate 
God's  righteousness ;  such  a  one  Eliphaz  had  denied  that 
Job  could  look  for  (ch.  5. 1),  and  Job  (ch.  9. 33)  had  wished 
for  such  a  "daysman"  or  umpire  between  him  and  God. 
The  "  messenger"  of  good  is  antithetical  to  the  "destroyers" 
(v.  23).  -^vith  him— If  there  be  vouchsafed  to  the  sufferer.  The 
office  of  the  interpreter  is  stated  "  to  show  unto  man  God's 
uprightness"  in  His  dealings;  or,  as  Umbreit,  "man's 
upright  course  towards  God"  (Proverbs  14.  2).  The  former 
is  better;  Job  maintained  his  own  "uprightness"  (ch.  16. 
17;  27.5,6);  Elihu  on  the  contrary  maintains  God's,  and 
that  man's  true  uprightness  lies  in  submission  to  God. 
"  One  among  a  thousand"  is  a  man  rarely  to  be  found.  So 
Jesus  Christ  (Song  of  Solomon  5. 10).  Elihu,  the  God-sent 
mediator  of  a  temporal  deliverance  (r.  54-26),  is  a  type  of 
the  God-man  Jesus  Christ  the  Mediator  of  eternal  deliver- 
ance: "the  messenger  of  the  covenant"  (Malachi  3.  1). 
This  is  the  wonderful  work  of  the  Holy  Ghost,  that  per- 
sons and  events  move  in  their  own  sphere  in  such  a  way, 
as  unconsciously  to  shadow  forth  Him,  whose  "testimony 
is  the  Spirit  of  prophecy ;"  as  the  same  point  may  be  centre 
of  a  small  and  of  a  vastly  larger  concentric  circle.  34.  Apo- 
dosis  to  23.  he— God.  Deliver— iiZ.,  redeem:  in  it  and 
"  ransom"  there  is  reference  to  the  consideration,  on  account 
of  which  God  pardons  and  relieves  the  sufferers ;  here  it  is 
primarily  the  intercession  of  Elihu.  But  the  language  is 
too  strong  for  its  full  meaning  to  be  exhausted  by  this.  The 
Hoiy  Ghost  has  suggested  language  which  receives  its  full 
realization  only  in  the  "eternal  redemption  found"  by 
God  in  the  price  paid  by  Jesus  Christ  for  it,  i.  e..  His 
blood  and  meritorious  intercession  (Hebrews  9. 12).  "  Ob- 
tained," lit.,  found:  implying  the  earnest  zeal,  wisdom, 
and  faithfulness  of  the  finder,  and  the  newness  and  joy- 
ousness  of  the  finding.  Jesus  Christ  could  not  but  have 
found  it,  but  still  His  seeking  it  was  needed.  [Bengel.] 
(Luke  15.  8.)  God  the  Father,  is  the  Finder  (Psalm  89. 19). 
Jesus  Christ  the  Redeemer,  to  whom  He  saith,  Redeem 
(so  Hebrew)  him  from  going,  Ac.  (2  Corinthians  5.  19). 
ransom— Used  in  a  general  sense  by  Elihu,  but  meant  by 
the  Holj'  Ghost  in  its  strict  sense  as  applied  to  Jesus 
Christ,  of  a  price  paid  for  deliverance  (Exodus  21.  30),  an 
atonement  (i.e.,  means  of  selling  at  once,i.  e.,  reconciling 
two  who  are  estranged),  a  covering,  as  of  the  ark  with 
pitch,  typical  of  what  covers  us  sinners  from  wrath  (Gen- 
esis 6. 14;  Psalm  32. 1).  The  pit  is  primarily  here  the  grave 
(Isaiah  38. 17),  but  the  spiritual  pit  is  mainly  shadowed 
forth  (Zechariah  9. 11).  35-38.  Effects  of  restoration  to 
God's  favour;  K<.,  to  Job  a  temporal  revival;  spiritually, 
an  eternal  regeneration.  The  striking  words  cannot  be 
restricted  to  their  temporal  meting,  as  used  by  Elihu 
(1  Peter  1. 11, 12).  his  flesh  shaU  be  fresher  than  a  child's 
—So  Naaman,  2  Kings  5. 14;  spiritually,  John  3.  3-7.  36. 
Job  shall  no  longer  pray  to  God,  as  he  complains,  in  vain 


Joh  Accused  of  Charging  God  with  Injustice. 


JOB  XXXIV. 


God  Omnipotent  cannot  be  Unjust, 


(ch.  23.  3,  8,  9).  True  especially  to  the  redeemed  In  Jesus 
Cl»rist  (John  16.  23-27).  He  (Job)  shall  see  liig  race— Or 
God  shall  make  him  to  see  His  face,  [Maukek.]  God  shall  no 
longer  "hide  His  face"  (ch.  13.21).  True  to  the  believer 
now.  John  14.21,22;  eternally,  Psalm  17..15;  John  17. 21.  Itls 
(tiod's)  righteousness— God  will  again  make  the  restored 
Job  no  longer  ("I  perverted— right,"  r.  27)  doubt  God's 
justice,  but  to  justify  Him  in  His  dealings.  The  penitent 
juatilies  God  (Psalm  51.  4).  So  the  believer  is  made  to  see 
God's  righteousness  in  Jesus  Christ  (Isaiah  45.  24 ;  46.13). 
•Z7.  he  looketh— God.  Rather,  with  Umbkeit,  "Now  he 
(the  restored  penitent)  sinyeth  joyfully  (answering  to  "joy," 
I'.  20;  Psalm  51. 12)  before  men,  and  saith,"  &c.  (Proverbs 
25.20;  Psalm  66.16;  116.14).  perverted— Made  the  straight 
crooked:  as  Job  had  misrepresented  God's  character. 
prolltecl — Lit.,  luas  made  even  to  me ;  rather,  "  My  punish- 
ment was  not  commensurate  with  my  sin"  (so  Zophar, 
ch.  11.  6) ;  the  reverse  of  what  Job  heretofore  said  (ch.  16. 
17;  Psalm  103. "10;  Ezra  9.13).  38.  Note  v.  24;  rather,  as 
Hebrew  text  (JEtujlish  Version  reads  as  Margin,  Hebrew, 
Keri,  "his  soul,  his  life"),  "He  hath  delivered  my  soul, 
&c.,  my  life."  Continuation  of  the  penitent's  testimony 
to  the  people,  light— (t,'.  30;  ch.  3.  16,  20;  Psalm  56.  13;  Ec- 
clesiastes  11.  7).  39.  Margin,  twice  and  thrice,  alluding  to 
V.  14;  once,  by  visions,  1.5-17;  secondly,  by  afflictions,  19-22; 
now,  by  the  "messenger,"  thirdly,  23,  30.  Referring  to  v. 
28  (Psalm  50. 13).  33.  justify— To  do  thee  justice;  and,  if 
I  can,  consistently  with  it,  to  declare  thee  innocent.  At 
V.  33  Elihu  pauses  for  a  reply ;  then  proceeds;  ch.  34. 

CHAPTEE    XXXIV. 

Ver.  1-87.  1.  ans>verecl— Proceeded.  3.  Tliis  ch.  is  ad- 
dressed also  to  the  "friends,"  as  cli.  33,  to  Job  alone.  3. 
I'ldate  (note  cli.  12.  11;  ch.  33.  2).  4.  judgment —  Let  us 
select  among  the  conflicting  sentiments  advanced,  what 
will  stand  the  test  of  examination.  5.  judgment— My 
right.  Job's  own  woi-ds  (ch.  13. 18;  27.2).  G— t,  e..  Were  I 
to  renounce  my  right  (i.  e.,  confess  myself  guilty)  I  should 
die.  Job  virtually  had  said  so  (ch.  27. 4, 5;  6. 28).  Maukek, 
not  so  well,  "Notwithstanding  my  right(iunocence)I  am 
treated  as  a  liar,"  by  God,  by  his  afflicting  me.  my  wound 
— Lit.,  mine  ar>-ow,  viz.,  by  which  I  am  pierced.  So  "my 
stroke"  (hand,  Margin,  ch.  23.  2).  My  sickness  (ch.  6.  4  ;  16. 
13).  without  trai^sgression — Without  fault  of  mine  to 
deserve  it  (ch.  16. 17).  7.  (Ch.  15.  16.)  Image  from  the 
camel,  scorning— Against  God  (ch.  L5.  4).  8.  Job  virtu- 
ally goeth  in  company  (makes  common  cause)  with  the 
wicked,  by  taking  up  their  sentiments  (ch.  9. 22,  23,  30 ;  21. 
7-15),  or  at  least  by  saying,  that  those  who  act  on  such  sen- 
timents  are  unpunished  (Malachl  3. 14).  To  deny  God's 
righteous  government,  because  we  do  not  see  the  reasons 
of  His  acts,  is  virtually  to  take  part  with  the  ungodly.  9. 
with  God— In  intimacy  (Psalm  50. 18).  10.  The  true  an- 
swer to  Job,  which  God  follows  up  (cli.  38).  Man  is  to 
believe  God's  ways  are  right,  because  they  are  His,  not 
becau.se  we  fully  see  they  are  so  (Romans  9. 14;  Deuteron- 
omy 32.4;  Genesis  18.25).  11.  Partly  here;  fully,  here- 
after (Jeremiah  32. 19;  Romans  2.  6;  1  Peter  1.  17 ;  Revela- 
tion 22.  12).  13.  (Ch.  8.  3.)  In  opposition  to  Job,  v.  5,  will 
not— Cannot.  13.  If  the  world  were  not  God's  property, 
lus  having  been  made  by  Him,  but  committed  to  His 
charge  by  some  superior,  it  miglit  be  possible  for  Him  to 
act  unjustly,  as  He  would  not  tliereby  be  injuring  Him- 
self; but  as  it  is,  for  God  to  act  unjustly  would  undermine 
the  wliole  order  of  tlie  world,  and  so  would  injure  God's 
own  property  (ch.36.  23).  disposed— Hath  founded  (Isaiah 
44.7),  established  tlie  circle  of  the  globe.  14,15.  "If  He 
were  to  set  His  heart  on  man,"  either  to  injure  him,  or  to 
take  strict  account  of  his  sins.  The  connection  supports 
rather  [Umbkeit],  "If  He  had  regard  to  himself  (only), 
and  were  to  gather  unto  Himself  (Psalm  104.  29)  man's 
spirit,  &c.  (which  he  sends  forth.  Psalm  104.30;  Ecclesi- 
astes  12.  7),  all  flesh  must  perish  together,"  &c.  (Genesis  3. 
19).  God's  loving  preservation  of  his  creatures  proves  He 
cannot  be  selfish,  and  therefore  cannot  be  unjust.  16.  In 
V.  2,  Elihu  had  spoken  to  all  In  general,  now  he  calls  Job's 
Bp«clal  attention.  17.  "Can  even  He  who  (in  thy  view) 
22 


hateth  right  (justice)  govern?"  The  government  of  the 
world  would  be  impossible  if  injustice  were  sanctioned. 
God  must  be  just,  because  He  governs  (2  Samuel  23.  3). 
govern— ii7.,  bind,yiz.,hy  authority  (.so  "reign,"  Margin, 
X  Samuel  9. 17).  Umbkeit  translates  for  "  govern,"  rcpresa 
wrath,  viz.,  against  Job  for  his  accu.sations.  most  just- 
Rather,  "Him  who  is  at  once  mighty  and  just"  (in  His 
government  of  the  world).  18.  Lit.  (Is  it  fit)  to  be  said  to  a 
king?  It  would  be  a  gross  outrage  to  reproach  thus  an 
earthly  monarch,  much  more  the  King  of  kings  (Exodus 
22.28).  But  Maukek  with  LXX.  and  Vulgate  reads  (It  is 
not  fit  to  accuse  of  injustice  Him)  who  says  to  a  king, 
Thou  art  wicked,  to  princes,  Ye  are  ungodly,  t.  e.,  who 
punishes  impartially  the  great,  as  the  small.  This  ac- 
cords witli  V.  19.  19.  Acts  10.  34;  2  Chronicles  19.  7;  Prov- 
erbs 22.  2 ;  ch.  31.  15.  30.  they—"  The  rich"  and  "  princes" 
who  oflend  God.  the  people— viz.,  of  the  guilty  princes: 
guilty  also  themselves,  at  midnight  — Image  from  a 
night-attack  of  an  enemy  on  a  camp,  which  becomes  an 
easy  prey  (Exodus  12,  29,  30).  without  hand— Without 
visible  agency,  by  the  mere  word  of  God  (so  ch.  20.  26; 
Zechariah  4.  6;  Daniel  2.  34).  31.  God's  omniscience  and 
omnipotence  enable  Him  to  execute  immediate  justice. 
He  needs  not  to  be  long  on  the  "  watch,"  as  Job  thought 
(ch.  7. 12;  2  Chronicles  10. 9;  Jeremiah  32. 19).  33.  shadow 
of  deatli— Thick  darkness  (Amos  9.2,  3;  Psalm  139.12). 
33.  (1  Corinthians  10. 13;  Lamentations  3.32;  Isaiah  27.  8.) 
Better,  a.s  Umbkeit,  "  He  does  not  (needs  not  to)  regard 
(as  in  V.  14;  Isaiah  41.20)  man  long  (so  Hebrew,  Genesis 
46.  29)  in  order  that  he  may  go  (be  brought  by  God) 
into  judgment."  Lit.,  "Lest  his  (attention)  upon  men" 
(ch.  11, 10, 11).  So  v.  24,  "without  number"  ought  to  be 
transUUed,  without  (needing  any)  searching  out,"  such 
us  has  to  be  made  in  human  judgments.  34.  brealc 
in  pieces- (Psalm  2.  9;  ch.  12. 18 ;  Daniel  2.  21).  35.  there- 
fore—Because He  knows  all  things  {v.  21).  He  knows 
their  works,  without  a  formal  investigation  (v.  24).  in 
the  night- Suddenly,  unexpectedly  (v.  20).  Fitly  in  the 
night,  as  it  was  in  it  that  the  godless  hid  themselve*. 
(v.  22).  Umbkeit,  tess  simply,  for  "  overturneth,"  <m?i.sto<e», 
"  walketh  :"  i.  e.,  God  is  ever  on  the  alert,  discovering  all 
wickedness.  36.  strilseth— Chasteneth.  as— i.  e.,  because 
they  are  wicked,  sightof  others— Sinners  hid  themselves 
in  darkness;  therefore  they  are  punished  before  all,  in 
open  day.  Image  from  the  place  of  public  execution  (ch. 
40,12;  Exodus  14.  30;  2  Samuel  12. 12).  37,38.  The  grounds 
of  their  punishment  in  i'.  26;  v.  28  states  in  what  respect 
they  "considered  not  God's  ways,"  viz.,  by  opp)-ession, 
whereby  "  they  caused  the  cry,"  &c.  39.  (Proverbs  16.  7; 
Isaiah  26.  3.)  make  trouble— Rather,  condemn  (Romans 
8.  33,  34).  Maukek,  from  the  reference  being  only  to  the 
godless,  in  the  next  clause,  and  v.  20  translates,  "  When  God 
keeps  quiet  (leaves  men  to  perish)  Psalm  83. 1;  [Umbkeit] 
from  the  Arabic  (strikes  to  the  earth),  who  shall  condemn 
Him  as  unjust?"  v.  17.  Ixideth  .  .  .  face— (ch.  23.  8,  9; 
Psalm  13. 1).  it  be  done— Whether  it  be  against  a  guilty 
nation  (2  Kings  18.  9-12)  or  an  individual,  that  God  acts  so. 
30.  "Ensnared"  into  sin  (1  Kings  12.28,30).  Or  rather, 
enthralled  by  further  oppression,  v.  26-28.  31.  Job  accord- 
ingly says  so  (ch.  40.  3-5;  Micah  7.  9;  Leviticus  26.  41),  It 
was  to  lead  him  to  this  that  Elihu  was  sent.  Though  no 
hypocrite,  Job,  like  all,  had  sin,  therefore  through  afflic- 
tion he  was  to  be  brought  to  humble  himself  under  God. 
All  sorrow  is  a  proof  of  the  common  heritage  of  sin,  in 
which  the  godly  shares ;  and  therefore  he  ought  to  regard 
it  as  a  merciful  correction.  Umbkeit  and  Maukek  lose 
tills  by  translating,  as  the  Hebrew  will  bear,  "  Has  any  a 
right  to  say  to  God,  I  have  borne  chastisement  and  yet 
have  not  sinned?"  (so  v.  6).  borne — viz.,  the  penalty  of 
sin,  as  in  Leviticus  5.  1,  17.  offend— ii<.,  to  deal  destruc- 
tively or  corruptly  (Nchemiah  1.  7).  33.  ch.  10.  2;  Psalm  32. 
8;  19.  12;  139.  2.3,  24.  no  more— Proverbs  28. 13;  Ephesians 
4.  22.  33.  Rather,  "should  God  recompense  (sinners)  ac- 
cording to  thy  mind?  Then  it  is  for  thee  to  reject  and  to 
choose,  and  not  me,"  Umbkeit;  or  as  Maurek,  "For  thou 
hast  rejected  God's  way  of  recompensing;  state  therefore 
tliy  way,  for  thou  mu^t  choose,  not  I,"  t.  e.,  it  is  thy  part, 
not  mine,  to  show  a  better  way  than  God's.     34,  3a. 

337 


Chmpariaon  not  to  he  made  with  God. 


JOB  XXXV,  XXXVI. 


God  is  Just  in  his  Way$. 


Rather,  men,  Ac,  ivill  say  to  me,  and  the  wise  man  (v.  2, 
10)  who  hearkens  to  me  (will  say),  "Job  hath  spoken,"  Ac. 
36.  Margin,  not  so  well.  My  father,  Elihu  addressing  God. 
This  title  does  not  elsewhere  occur  in  Job.  trletl— by 
calamities,  awstvers  for  -wicked  men — (See  note  v,  8.) 
Trials  of  the  godly  arc  not  removed  until  tliey  produce 
the  effect  designed.  37.  clappeth  .  .  .  hands— In  scorn 
(oh.  27.  23;  Ezekiel  21.  17).  mnltlpllctli  .  .  .  words— (ch. 
11.  2;  35.  16).  To  his  original  "bin"  to  correct  which 
trials  have  been  sent,  "he  adds  rebellion,"  i.  e.,  words 
arraigning  God's  justice. 

CHAPTER    XXXV. 

Ver.  1-16.  2.  more  tUan— Rather  as  ch.  9.  2 ;  25.  4 :  "I 
am  rigliteous  (lit.,  my  righteousness  is)  before  God." 
EnglishVersion,  however, agrees  with  ch.  9.  17;  16. 12-17;  27. 
2-6.  Ch.  4.  17  is  susceptible  of  either  rendering.  Elihu 
means  Job  said  so,  not  in  so  many  words,  but  virtually. 
3.  Rather,  explanatory  of  "this"  in  v.  2,  "That  thoil  say- 
est  (to  thyself,  as  if  a  distinct  person)  What  advantage  is 
it  (thy  integrity)  to  thee?  Wliat  profit  have  I  (by  integ- 
rity) more  than  (I  should  have)  by  my  sin?"  i.  e.,  more 
than  If  I  had  sinned  (ch.  31.  9).  Job  had  said  that  the 
wicked,  who  use  these  very  words,  do  not  suffer  for  it  (ch. 
21.  13-15);  whereby  he  virtually  sanctioned  their  senti- 
ments. The  same  change  of  persons  from  oblique  to 
direct  address  occurs  (ch.  19.  28;  22.  17).  4.  companions — 
Those  entertaining  like  sentiments  with  thee  (ch.  34. 8, 36). 
5-8.  Elihu  like  Eliphaz  (ch.  22.  2,  8, 12)  shows  that  God  Is 
too  exalted  in  nature  to  be  susceptible  of  benefit  or  hurt 
from  the  righteousness  or  sin  of  men  respectively;  it  is 
themselves  that  they  benefit  by  righteousness,  or  hurt  by 
sin.  beliold  the  clouds,  tvlilch  arc  tiiiglier  tlian  thou — 
Spoken  with  irony.  Not  only  are  they  higher  than  thou, 
but  thou  cannot  even  reach  them  clearly  with  the  eye. 
Yet  these  are  not  as  high  as  God's  seat.  God  is  therefore  too 
exalted  to  be  dependent  on  man.  Therefore  he  has  no  in- 
ducement to  injustice  In  his  dealings  with  man.  When  He 
afflicts,  it  must  be  from  a  different  motive;  viz.,  the  good 
of  tlie  sufferer.  6.  -what  doest— How  canst  thou  affect  him? 
unto  him— That  can  hurt  Him  ?  (Jeremiah  7. 19 ;  Proverbs 
8.  36).  7.  (Psalm  16.  2;  Proverbs  9.  12;  Luke  17.  10.)  9. 
(Eccleslastes  4. 1.)  Elihu  states  in  Job's  words  (ch.  24. 12; 
30.  20)  the  difficulty;  the  "cries"  of  "the  oppressed"  not 
being  heard  might  lead  man  to  think  tliat  wrongs  are  not 
punished  by  Him.  10-13.  But  the  reason  is,  that  the  in- 
nocent sufferers  often  do  not  humbly  seek  God  for  suc- 
cour;  so  to  their  "pride"  is  to  be  laid  the  blame  of  their 
ruin  ;  also  because  (13-1(5)  they,  as  Job,  instead  of  waiting 
God's  time  in  pious  trust,  are  prone  to  despair  of  His 
justice,  when  it  is  not  immediately  visible  (ch.  33.  19-26). 
If  the  sufferer  would  apply  to  God  with  an  humbled, 
penitent  spirit,  He  would  hear.  Where,  Ac— (Jeremiah 
2.  6,  8;  Isaiah  51. 13.)  songs— Of  joy  at  deliverance  (Psalm 
42.  8;  119.  5;  Acts  16.  25).  in  the  r%.\g)xt^Unexpectedly  (ch. 
34.  20,  25).  Rather,  in  calamity.  11.  Man's  sph'it,  which 
distinguishes  him  from  the  brute,  Is  the  strongest  proof 
of  Grod's  beneficence;  by  the  use  of  it  we  may  understand 
that  God  is  the  Almighty  helper  of  all  sufferers  who 
humbly  seek  him;  and  that  they  err  who  do  not  so  seek 
him.  fowls— (ch.  28.  21;  Note).  13.  Tliere— Rather,  Then 
(when  none  humbly  casts  himself  on  God,  v.  10).  They 
cry  proudly  against  God,  rather  than  humbly  to  God.  So, 
as  the  design  of  affliction  is  to  humble  the  sufferer,  there 
can  be  no  answer  until  "  pride"  gives  place  to  humble, 
penitent  prayer  (Psalm  10.  4;  Jeremiah  13. 17).  13.  Vanity, 
t.  <?.,  cries  uttered  in  an  unhumbled  spirit,  v.  12,  which  ap- 
plies in  some  degree  to  Job's  cries;  still  more  to  those  of 
the  wicked  (ch.  27.  9;  Proverbs  15.  29).  14.  Although  thou 
Bayest,  thou  shalt  not  see  Him  (as  atempoi-al  deliverer; 
■for  he  did  look  for  a  Redeemer  after  death  (ch,  19.  25-27); 
which  passage  cannot  consistently  with  Elihu's  assertion 
here  be  interpreted  of  "seeing"  a.  temporal  "Redeemer,") 
ch.  7.  7;  9.  11 ;  23.  3,  8,  9,  yet,  judgment,  Ac,  therefore  trust, 
Ac.  But  the  Hebretv  favours  Maurer,  "How  much  less 
(will  God— regard,  v.  13),  since  thou  sayest,  that  He  does 
not  regard  thee."  So  in  ch.  4. 19.  Thus  Elihu  alludes  to 
.338 


Job's  words  (ch.  19.  7 ;  30.  20).  Judgment— t.  c,  thy  cause, 
thy  riglit;  as  in  Psalm  9.  16;  Proverbs  31.  5,  8.  trust- 
Rather,  wait  thou  on  Him,  patiently,  until  He  take  up  thy 
cause  )Psalm  .37.  7).  15.  As  it  is,  because  Job  waited  no( 
trustingly  and  patiently  (v.  14;  Numbers  20. 12;  Zephaniah 
3.  2;  Micah  7.  9),  God  hath  visited,  Ac,  yet  still  he  has  not 
taken  (severe)  cognizance  of  the  great  multitude  (English 
Version  wrongly,  "extremity")  of  sins;  therefore  Job 
should  not  complain  of  being  punished  with  undue 
severity  (ch.  7.  20;  11.  6).  Matjrer  translates,  "Because 
His  anger  hath  not  visited  (liath  not  immediately  pun- 
ished Job  for  his  Impious  complaints),  nor  has  He  taken 
strict  (great)  cognizance  of  his  folly  (sinful  speeches), 
therefore,  Ac.  For  "folly,"  Umbkeit  translates  with  the 
Rabbins,  mxdtitudc.  Gesenius  reads  with  LXX.  and  Vul- 
gate needlessly,  "  transgression."  16.  Apodosis  to  15.  li» 
vain- Rashly. 

CHAPTER   XXXVI. 

Ver.  1-33.  1,  3.  Elihu  maintains,  that  afflictions  are  to 
the  godly  disciplinary,  in  order  to  lead  them  to  attain  a 
higher  moral  worth,  and  that  the  reason  for  their  con- 
tinuance is  not,  as  the  friends  asserted,  on  account  of  the 
sufferer's  extraordinary  guilt,  but  because  the  discipline 
has  not  yet  attained  its  oljject,  viz.,  to  lead  him  to  humble 
himself  penitently  before  God  (Isaiah  9.  13;  Jeremiah  5. 
3).  This  Is  Elihu's  fourth  speech.  He  thus  exceeds  the 
ternary  number  of  the  others.  Hence  his  formula  of 
politeness,  v.  2.  Lit.,  Wait  yet  but  a  little  for  me.  Bear  with 
me  a  little  farther.  I  have  yet  (much,  ch.  32.  18-20).  There 
are  Chaldeisms  in  this  verse,  agreeably  to  the  view  tliat 
the  scene  of  the  book  is  near  the  Euphrates  and  the 
Chaldees.  3.  from  afar  —  Not  trite  commonplaces,  but 
drawn  from  God's  mighty  works,  ascribe  righteous- 
ness—Whereas Job  ascribed  unrighteousness  (ch.  34.  10, 
12).  A  man,  in  inquiring  Into  God's  ways,  should  at 
the  outset  presume  they  are  all  just,  be  zvilling  to  find 
them  so,  and  expect  that  the  result  of  investigation  will 
prove  them  to  be  so;  such  a  one  will  never  be  disap- 
pointed. [Barnes.]  4.  I  will  not  "speak  wickedly  for 
God,"  as  the  friends  (ch.  13. 4,  7,  8)— i  e.,  vindicate  God  by 
unsound  arguments,  he  that  Is  perfect,  Ac. — Rather,  as 
the  parallelism  requires,  "a  man  of  integrity  in  sentiments 
is  with  thee"  (is  lie  witli  whom  thou  hast  to  do).  Eiihu 
means  himself,  as  opposed  to  the  dishonest  reasonings  of 
the  friends  (ch.  21. 34).  5.  Rather,  strength  of  undeistand- 
ing  (heart)  the  force  of  the  repetition  of  "mlglity;"  as 
"mighty"  as  God  is,  none  is  too  low  to  be  "despised"  by 
Him;  for  His  "  might"  lies  especially  in  "  His  strength  of 
understanding,"  whereby  He  searches  outthemostrnlnute 
things,  so  as  to  give  to  each  his  right.  Elihu  confirms  his 
exhortation  (ch.  3.3. 14).  0.  right  .  .  .  poor— He  espouses 
the  cause  of  the  afflicted.  7.  (1  Peter  3. 12.)  God  does  not 
forsake  the  godly,  as  Job  implied,  but  "establishes,"  or 
makes  them  sit  on  the  throne  as  kings  (1  Samuel  2.  8 ;  Psalm 
113.7,8).  True  of  believers  in  the  highest  sense,  already 
in  part,  1  Peter  2. 9;  Revelation  1. 6;  hereafter  fully.  Reve- 
lation 5. 10;  ch.  22.  5.  and  they  are— That  they  may  be.  8- 
10.  If  they  be  afflicted.  It  Is  no  proof  that  they  are  hypo- 
crites, as  the  friends  maintain,  or  that  God  disregards 
them,  and  Is  Indifferent  Avhether  men  are  good  or  bad,  as 
Job  asserts:  God  is  thereby  "disciplining  them,"  and 
"sliowing  them  their  sins,"  and  If  they  bow  In  a  right 
spirit  under  God's  visiting  hand,  the  greatest  blessings 
ensue.  9.  worK — Transgression,  that  ,  .  .  exceeded — 
"In  that  they  behaved  themselves  mightily,  lit.,  great; 
i.  e.,  prcsumptuouslj%  or,  at  least,  self-confldently.  10. 
(ch.  33. 16-18,  23.)  11.  serve— t.  e.,  ivorship  ;  as  in  Isalaii  19. 
23.  God  is  to  be  supplied  (cf.  Isaiah  1. 19,  20).  12.  (ch.  33. 18.) 
-^vithout  knowledge — In,  i.  e.,  on  account  of  their  foolislir 
ncss  (ch.  4.  20,  21).  13-15.  Same  sentiment  as  v.  11, 12,  ex- 
panded. 13.  l»ypocrites— Or,  the  ungodly  [Maurer];  but 
"hypocrites"  is  perhaps  a  distinct  class  from  the  openly 
wicked  (r.  12).  henn  up  -ivratli- Of  God  against  them- 
selves (Romans  2. 5).  Umbreit  translates,  "  Tiowrifih  their 
wrath  against  God,"  instead  of  "crying"  unto  Him.  Tills 
suits  well  the  parallelism  and  tlie  Hebrew.  But  Engliili 
Version  gives  a  good  parallelism,  "hj  f  ocrites"  answering 


How  Job's  Sins  hinder  God^s  Blessings. 


JOB  XXXVII. 


God's  Works  to  be  Mayvifiad. 


to  "cry  not"  (ch.  27. 8, 10) ;  "heap  up  wrath"  against  them- 
BClves,  to  "He  bimlelh  them"  with  fetters  of  aflliction  {v. 
8).  14.  Rather  (Deuteronomy  23. 17),  Their  life  is  (ended) 
as  that  of  {lit.,  among)  the  unclean,  ijrematurely  and  dis- 
honourably. So  the  second  clause  answers  to  tlie  first.  A 
•warning  tliat  Job  make  not  common  cause  with  the 
wicked  (ch.  31.  3()).  15.  poor— T/te  afflicted  pious.  opeiietU 
,  .  .  cars — (v.  10) ;  so  as  to  be  admonished  in  tlieir  straits 
("oppression")  to  seek  God  penitently,  and  so  be  "de- 
livered" (ch.  33.  16,  17,  23-27).  IG.  Rather,  "He  will  lead 
forth  tliee  also  out  of  the  jaws  o/ a  strait"  (Psalm  18. 19;  118. 
6).  The  "  broad  place"  expresses  the  liberty,  and  the  well- 
supplied  "  table"  the  abundance  of  the  prosperous  (Psalm 
23.5;  Isaiah  2.5.  6).  17.  Rather,  "  But  i/ thou  art  fulfilled 
(t.  c.,  entirely  filled)  witli  the  judgment  of  the  wicked  (t.  e., 
the  guilt  incurring  judgmcnt[MAURER];  or  rather,  as  Um- 
BREIT,  referring  to  ch.  31. 5, 0, 7,  36,  the  judgment  pronounced 
on  God  by  the  guilty  in  misfortunes)  Judgment  {God's  judg- 
ment on  the  wicked  ;  Jeremiah  51. 9,  playing  on  the  double 
meaning  of  "judgment")  and  justice  shall  closely  follow 
eacli  other.  [Umbreit.]  18.  (Numbers  16. 45;  Psalm  49. 6, 
7;  Matthew  16.  26.)  Even  the  "ransom"  by  Jesus  Christ 
(ch.  33. 21)  will  be  of  no  avail  to  wilful  despisers  (Hebrews 
10. 2G-29).  witli  liis  stroke— (ch.  31.  26).  Umbeeit  trans- 
lates, "  Beware  lest  the  wrath  of  God  (thy  severe  calamity) 
lead  thee  to  scorn''  (ch.  34. 7 ;  27. 23).  This  accords  better  with 
the  verb  in  the  parallel  clause,  which  ought  to  be  trans- 
lated, "  Let  not  the  great  ransom  (of  money,  which  thou 
canst  give)  seduce  thee  (Margin,  Turn  thee  aside,  as  if  thou 
couldst  deliver  thyself  from  "wrath"  by  it).  As  the 
"scorn"  in  the  first  clause  answers  to  the  "judgment  of 
the  wicked,"  v.  17,  so  "  ransom,  seduce"  to  "  will  he  esteem 
riches,"  v.  19.  Thus,  v.  IS  is  the  transition  between  v.  17 
and  19.  19.  forces  of  strengtii— t.  e.,  resources  of  wealth 
(Psalm  49.7;  Proverbs  11.  4).  20.  desire— Pan*  far.  Job 
had  wished  for  death  (ch.  3,  3-9,  itc).  iiiglit— (John  9.  4). 
tvheu — Rather,  whereby,  cut  oft— Lit.,  aseejid,  as  the  corn 
cut  and  lifted  upon  the  wagon  or  stack  (v.  26) ;  so  cut  off, 
disappear,  in  tlieir  place  —  Lit.,  under  theinselves ;  so, 
without  moving  from  their  place,  on  the  spot,  suddenly 
(eh.  40. 12).  [Maurer.]  Umbreit's  translation, "  To  ascend 
(which  is  really,  as  thou  wilt  find  to  thy  cost,  to  descend) 
to  the  people  below'"  (lit.,  under  themselves),  answers  better 
to  the  parallelism  and  the  Hebrew.  Thou  pantest  for  death 
as  desirable,  but  it  is  a  "  night"  or  region  of  darkness,  thy 
fancied  ascent  (amelioration)  will  prove  a  descent  (deterio- 
ration) (ch.  10.22);  therefore  desire  it  not.  21.  regard— 
Lit.,  turn  thyself  to.  Iniquity— viz.,  presumptuous  speak- 
ing against  God  (ch.  34.  5,  and  above,  v.  17,  18;  Note). 
ratUcr  tlian— To  bear  "aflliction"  with  pious  patience. 
jMen  think  it  an  alleviation  to  complain  against  God,  but 
this  is  adding  sin  to  sorrow;  it  is  sin,  not  sorrow,  which 
can  really  hurt  us  (contrast  Hebrews  11.2.5).  !J3-a5.  God 
is  not  to  be  impiously  arraigned,  but  to  be  praised  for  His 
might,  shown  in  His  works.  exaitctU— Rather,  doeth  lofty 
tilings,  shows  His  exalted  power  [llMBitEiT]  (Psalm  21. 13). 
teaclieth— (Psalm  91. 12,  &c.).  The  connection  is,  returning 
to  V.  6,  God's  "might"  is  shown  in  His  "wisdom;"  He 
alone  can  teach;  yet,  because  He, as  a  sovereign,  explains 
not  all  His  dealings,  forsooth  Job  must  presume  to  teach 
Him  (Isaiah  40.  13, 14;  Romans  11.  34;  1  Corinthians  2. 16). 
So  the  transition  to  v.  23  is  natural.  Umbreit  with  LXX. 
translates  "Who  is  Lord,"  wrongly,  as  this  meaning  belongs 
to  later  i/e&reit'.  23.  Job  dared  to  prescribe  to  God  what  He 
should  do  (ch.  34. 10, 13).  24.  Instead  of  arraigning,  let  it  be 
thy  fixed  principle  to  magnify  God  in  His  works  (Psalm  111. 
2-8;  Revelation  15. -3);  these,  which  all  may  "see,"  may  con- 
vince us  that  what  we  do  not  see  is  altogether  wise  and 
good  (Romans  1.  20).  behold — As  "  see,"  v.  25,  shows ;  not, 
as  Maurer,  "sing,"  laud  (Note  33.  27).  25.  "See,"  viz., 
with  wondering  admiration.  [Maurer.]  man  may  be- 
hold— Rather,  (yet)  tnortals  (a  ditFerent  Hebrew  word  from 
"man")  behold  it  (only)  from  afar  ofT,"  see  but  a  small 
"part"  (ch.  2fi.  14).  26.  (ch.  37.  13.)  God's  greatness  in 
heaven  and  earth :  a  reason  why  Job  should  bow  un- 
der His  afflicting  liand.  26.  know  hlnx  not— Only  in 
part  (v.  25;  1  Corinthians  13. 12).  his  years— (Psalm  90.  2; 
102.  24,  27) ;  applied  to  Jesus  Christ  (Hebrews  1. 12).    2T,  28. 


The  marvellous  formation  of  rain  (so  ch.  .5.  9, 10).  maketh 
small— Rather,  "  He draweth  (up)  to  Him, He  attracts  (fiora 
the  earth  below)  the  drops  of  water ;  they  (the  drops  of 
water)  pour  down  rain,  (ivhich  i«)  His  vapour."  "  Vapour" 
is  in  appositiou'with  "rain,"  marking  the  way  in  which 
rain  is  forn:\ed,  viz.,  from  the  vapour  drawn  up  by  God 
into  the  air  and  tiien  condensed  into  drops,  Avhich  fall 
(Psaira  147.8).  The  suspension  of  such  a  mass  of  water, 
and  its  descent  not  in  a  deluge,  but  in  drops  of  vapoury 
rain,  are  the  marvel.  The  select-ion  of  this  particular 
illustration  of  God's  greatness  forms  a  fit  prelude  to  tho 
storm  in  which  God  appears  (ch.  40. 1),  28.  abundantly 
— Lit.,  upon  inany  men.  29.  (cli.  37.  5).  God's  marvels  in 
thunder  and  lightnings.  29.  spreadings,  &c.— The  can- 
opy of  thick  clouds,  which  covers  the  lieavens  in  a  storm 
(Psalm  105.  39).  tlie  nois^  (crashing)  of  his  tabernacle- 
viz.,  </i«nc/e>-;  God  being  poetically  said  to  have  His  pa- 
vilion amidst  dark  clouds  (Psalm  18. 11;  Isaiah  40.  22).  30. 
light— Lightning,  it— His  tabernacle.  The  light,  in  an 
instant  spread  over  the  vast  mass  of  dark  clouds,  forms 
a  striking  picture.  "Spread"  is  repeated  from  v.  29,  to 
form  an  antithesis.  "He  spreads  not  only  clouds,  but 
light."  covereth  the  bottom  {roots)  of  the  sea — viz.,  with 
the  light.  In  tlie  storm  the  deptlis  of  ocean  are  laid 
bare;  and  the  light  "covers"  them,  at  the  same  moment 
that  it  "  spreads"  across  the  dark  sky.  So  in  Psalm  18. 14, 
15,  the  discovering  of  "  the  channels  of  waters"  follows 
the  "  lightnings."  Umbreit  translates, "  He  spreadeth  His 
light  iipo7i  Himself,  and  covereth  Himself  with  the  roots  of 
the  sea;"  (Psalm  104.  2;)  God's  garment  is  woven  of  celes- 
tial light  and  of  tho  watery  depths,  raised  to  the  sky  to 
form  His  cloudy  canopy.  The  phrase  "  cover  Himself  with 
the  roots  of  the  sea"  is  harsh ;  but  the  iniage  is  grand.  31. 
These  (rain  and  lightnings)  are  marvellous  and  not  to  bo 
understood  {v.  29),  yet  necessary;  "For  by  them  He  judgeth 
(chastiseth  on  the  one  hand),  &c.  (and  on  the  other,  by 
them)  He  giveth  meat"  (food),  &c,  (ch.  37,13;  38.  23,  27; 
Acts  14.  17).  32.  Rather,  "He  covereth  (both)  His  hands 
with  light  {lightning,  ch.  37.  3,  Margin),  and  giveth  it  a  com- 
mand against  his  adversary"  {lit.,  the  one  assailing  Him  ; 
Psalm  8.  2;  139.  20;  21. 19.)  Thus,  as  in  v.  31,  the  twofold 
effects  of  His  ivaters  are  set  forth,  so  liere,  of  His  light;  in 
the  one  hand  destructive  lightning  against  the  wicked;  in 
tlie  other,  the  genial  liglU  for  good  to  His  friends,  »fcc.,  v.  33. 
[Umbreit.]  33.  noise— Rather,  He  revealeth  it  {lit.,  an- 
nounceth  concei-ning  it)  to  His  friend  (antithesis  to  adver- 
sary, V.  32,  so  the  Hebrew  is  translated,  ch.  2.  11) ;  also  to 
cattle  and  plants  {lit.,  that  which  shooteth  up  ;  Genesis  40. 10 ; 
41.  22).  As  the  genial  effect  of  "water"  in  the  growth  of 
food,  is  mentioned  v.  31,  so  here  that  of  "  light"  In  cherish- 
ing cattle  and  plants.  [Umbreit.]  If  English  Version, 
"noise"  be  retained,  translate,  "His  noise  (thunder)  an- 
nounces concerning  Him  (His  coming  in  the  tempest),  the 
cattle  (to  announce)  concerning  Him  when  He  is  in  the 
act  of  rising  up"  (in  the  storm).  Some  animals  give 
various  intimat  ions,  that  they  are  sensible  of  the  approach 
of  a  storm.    [Virg.  Georg.  I.  373,  Ac] 

CHAPTER  XXXVII. 

Ver.  1-21.  1.  At  this— When  I  hear  the  thundering  of 
the  Divine  Majesty.  Perliaps  the  storm  already  had 
begun,  out  of  which  God  was  to  address  Job  (ch.  38. 1),  3. 
Hear  attentively — The  thunder  (noise),  &e.,  and  then  you 
will  feel  that  there  is  good  reason  to  tremble,  sound— 
Muttering  of  the  thunder.  3.  dirccteth  It — However  zig. 
zag  the  lightning's  course ;  or,  rather,  it  applies  to  the  peal- 
ing roll  of  the  thunder.  God's  all-embracing  power,  ends 
— Lit.,  wings,  skirts,  the  liabitable  earth  being  often  com- 
pared to  an  extended  garment  (ch.  38.  13 ;  Isaiali  11. 12). 
4.  The  thunder-clap  follows  at  an  interval  after  the  flash. 
stay  them— He  will  not  hold  back  tlie  lightnings  {v.  3),  when 
the  thunder  is  heard.  [Maurer.]  Rather,  take  "  them" 
as  the  usual  concomitants  of  thunder,  viz.,  rain  and  hail 
[Umbreit]  (ch.  40.  9).  5.  (ch.  30.  26;  Psalm  65.  C;  139. 14). 
The  sublimity  of  the  description  lies  in  this,  tliat  Go'i 
is  everywhere  in  tlie  storm,  directing  it  whither  He  will. 
[Bakxes.]    See  Psalm  29.,  where,  as  here,  the  "voice"  of 

339 


Qod  to  be  Feared  for  His  Great  Works. 


JOB  XXXVIII. 


He  Appears  in  a  Whirlwind. 


God  is  repeated  with  grand  effect.  The  thunder  in  Arabia 
Is  sublimely  terrible.  6.  Be— More  forcible  than  "Fall," 
as  Umbreit  translates  Genesis  1.  3.  to  the  small  rain, 
&c.— He  saith,  Be  on  the  earth.  The  shower  Increasing 
from  "small"  to  "great,"  is  expressed  by  t\\e plural  shoiO- 
fs  (J/ar(7i/i),  following  the  singular  shower.  Winter  rain 
(Song  of  Solomon  2.  11).  7.  In  winter  God  stops  man's 
out-of-doors  activity,  sealetli  —  Closeth  up  (ch.  9.  7). 
Man's  "hands"  are  then  tied  up.  lils  ivork — In  anti- 
thesis toman's  own  worA  ("  hand")  which  at  other  times 
engages  men  so  as  to  be  liable  to  forget  their  dependence 
fin  God.  Umbkeit  more  lit.  translates,  That  all  men  ivhom 
JTe  has  made  (lit.,  of  His  making)  may  be  brought  to  ac- 
knowledgment. 8.  remain— Rest  in  their  lairs.  It  is 
lieautifully  ordered  that  during  the  cold,  when  they  could 
not  obtain  food,  many  lie  torpid;  a  state  wlierein  they 
need  no  food.  The  desolation  of  the  fields,  at  God's  bid- 
ding, is  poetically  graphic.  9.  aowtli— Lit.,  chambers;  con- 
nected with  the  south  (ch.  9.  9).  The  whirlwinds  are 
poetically  regarded  as  pent  up  by  God  in  His  southern 
chambers,  whence  he  sends  them  forth  (so  ch.  38. 22;  Psalm 
1%'i.l).  As  to  the  southern  whirlwinds  (see  Isaiah  21.1; 
y'echariah  9.  14),  they  drive  before  them  burning  sands; 
chiefly  from  February  to  May.  tl»e  ti.ort\\— Lit.,  scatter- 
ing ;  the  nortli  wind  scatters  the  clouds.  10.  frost— Rather, 
ice.  tlie  Ijrentli  of  God — Poetically,  for  the  ice-producing 
north  wind,  straitened— Physically  accurate;  frost  com- 
'presses  or  contracts  the  expanded  liquid  into  a  congealed 
mass  (ch.  38.  29,  30;  Psalm  147.  17,  18).  11-13.  How  the 
tliunder-clouds  are  dispersed,  or  else  employed  by  God, 
citlier  for  correction  or  mercy.  l>y  watering — By  loading 
it  with  water.  ■^vear^eti\—Ilurdeneth  it,  so  that  it  falls  in 
lain;  tlius  "  wearieth"  answers  to  the  parallel  "scatter- 
etli"  (cf.  Note  v.  9) ;  a  clear  sky  resulting  alike  from  both. 
Ijriglit  clo\id — Lit.,  cloud  of  His  light,  i.  e.,  of  His  light- 
ning. Umbreit  for  "watering,"  &c.,  translates,  "Bright- 
ness drives  away  the  clouds,  His  light  scattereth  the  thick 
clouds;"  the  parallelism  is  thus  good,  but  the  Hebrew 
hardly  sanctions  it.  la.  it— The  cloud  of  lightning. 
counsels— Guidance  (Psalm  148.8);  lit., steering;  the  clouds 
obey  God's  guidance,  as  the  ship  does  the  7ielmsma7i.  So 
tiie  lightning  (Note  3G.  31,  32) ;  neither  is  hap-hazard  in  its 
movements.  tliey-T/ie  crowds,  implied  in  the  collective 
singular  "  it."  face  of  tlie  world,  &c.— In  the  face  of  the 
earth's  circle.  13.  Lit.,  He  maketh  it  (the  rain-cloud)  find 
place,  whether  for  correction,  if  (it  be  destined)  for  His 
land  (i.  e.,  for  the  part  inhabited  by  man,  with  whom  God 
deals,  as  opposed  to  the  parts  uninhabited,  on  which  rain 
is  at  other  times  appointed  to  fall,  ch.  38.  26,  27)  or  for 
mercy.  "  If  it  be  destined  for  His  land"  is  a  parenthetical 
supposition.  [Maurer.]  In  English  Version,  this  clause 
spoils  the  even  balance  of  the  antithesis  between  the 
"  rod"  {Margin)  and  "  mercy"  (Psalm  68.  9 ;  Genesis  7).  14. 
(Psalm  111.  2.)  13.  -wlien — Rather,  how,  disposed  tliem 
— La,ijs  His  charge  on  these  "wonders"  (u.  14)  to  arise. 
12g}it— Lightning,  sliine- Flash.  How  is  it  that  light 
arises  from  tlie  da?- A;  thunder-cloud?  16.  Hebrew,  "Hast 
thou  understanding  of  the  balancings,"  «&c.,  how  the  clouds 
are  poised  in  the  air,  so  tliat  their  watery  gravity  does  not 
bring  them  to  the  earth?  The  condensed  moisture,  de- 
scending by  gravity,  meets  a  warmer  temperature,  which 
dissipates  it  Into  vapour  (the  tendency  of  which  is  to 
ascend)  and  so  counteracts  the  descending  force,  pei-fect 
In  knowledge— God ;  not  here  in  the  sense  that  Elihu 
uses  it  of  himself  (eh,  36.  4).  17.  dost  tlion  Icno^v— How, 
&.C.  tliy  garments— i.  e.,  how  thy  body  grows  warm,  so 
as  to  affect  thy  garments  with  heat?  south  wind— ii^., 
region  of  the  south.  "  When  He  maketh  still  (and  sultry)  the 
earth  (i.  e.,  the  atmosphere)  by  (during)  the  south  wind 
(Song  of  Solomon  4. 16).  18.  -with  him— Like  as  He  does 
(ch.  40.  15).  spread  out^Given  expaiase  to.  strong- 
Firm;  whence  the  term  "Armament"  (Genesis  1.  6;  Mar- 
gin, expansion,  Isaiah  44. 24).  molten  looking-glass- 
Image  of  the  bright  smiling  sky.  Mirrors  were  then 
formed  of  molten  polished  metal,  not  "glass."  19.  Men 
cannot  explain  God's  wonders ;  we  ought,  therefore,  to  be 
dumb  and  not  contend  with  God.  If  Job  thinks  we 
ought,  "let  him  teach  us,  what  we  shall  say."  order— 
340 


Frame,  darkness — Of  mind;  ignorance.  "The  eyes  are 
bewilderingly  blinded,  when  turned  in  bold  controversy 
with  God  towards  the  sunny  heavens  "  (v.  18).  [Umbreit.] 
20.  What  I  a  mortal  say  against  God's  dealings  is  not 
worthy  of  being  told  Him.  In  opposition  to  Job's  wish  to 
"speak"  before  God  (ch.  13.  3,  18-22).  If  .  .  ,  surely  lie 
shall  be  swallo-wed  up — The  parallelism  more  favours 
Umbreit,  "Durst  a  man  speak  (before  Him,  com- 
plaining) that  he  is  (without  cause)  being  destroyed?" 
31.  "Cleanseth,"  i.e.,  cleareth  the  air  of  clouds.  When 
the  "bright  light"  of  the  sxm,  previously  "not  seen" 
through  "  clouds,"  suddenly  shines  out  from  behind 
them,  owing  to  "the  wind  clearing  them  away,"  the 
effect  is  dazzling  to  the  eye;  so  if  God's  majesty,  now 
hidden,  were  suddenly  revealed  in  all  its  brightness, 
it  would  spread  "darkness"  over  Job's  eyes,  anxious  as 
he  is  for  it  (cf.  Note,  v.  19).  [Umbreit.]  It  is  because  "  now 
man  sees  not  the  bright  sunlight"  (God's  dazzling  Ma- 
jesty), owing  to  the  intervening  "  clouds"  (ch.  26.9),  that 
they  dare  to  wish  to  "  speak"  before  God  {v.  20).  Prelude 
to  God's  appearance  (ch.  38. 1).  The  words  also  hold  true 
in  a  sense  not  intended  by  Elihu,  but  perhaps  included 
by  the  Holy  Ghost.  Job  and  other  sufferers  cannot  see 
the  light  of  God's  countenance  through  the  clouds  of  trial: 
but  the  wind  will  soon  clear  them  off,  and  God  shall  ap- 
pear again :  let  them  but  wait  patiently,  for  He  still  shines, 
though  for  a  time  they  see  Him  not  (see  Note  2;3).  3!8. 
Rather,  golden  splendour.  Matjrer  translates  gold.  It  is 
found  in  northern  regions.  But  God  cannot  be  "found 
out,"  because  of  His  "Majesty"  {v.  23).  Thus  ch.  28.  cor- 
responds; English  Veision  is  simpler,  the  \\ort\\— Bright- 
ness is  chiefly  associated  witli  it  (Note,  23.  9).  Here,  per- 
haps, because  the  north  wind  clears  the  air  (Proverbs 
25.  23).  Thus  this  clause  answers  to  the  last  oiv.  21 ;  as  the 
second  of  this  v.  to  tlie  first  of  v.  21.  Inverted  parallelism. 
(See  Isaiah  14.13;  Psalm  48.2).  with  God— Rather,  «po» 
God,  as  a  garment  (Psalm  104. 1,  2).  majesty — Splendour. 
33.  afflict— Oppressively,  so  as  to  "  ■persevt  judgment"  as 
Job  implied  (Note  8.  3);  but  see  end  of  Note  21,  above. 
The  reading  "He  answereth  not,"  i.  e.,  gives  no  account 
of  His  dealings,  is  like  a  transcriber's  correction,  from  ch. 
33.  13;  Margin,  34.  do  — Rather,  ought,  -wise- in  their 
own  conceits. 

CHAPTER   XXXVIII. 

Ver.  1-41.  1.  Jehovah  appears  unexpectedly  in  a  whirl- 
wind (already  gathering  ch.  37. 1,  2),  the  symbol  of  "judg- 
ment" (Psalm  50.3,4,  &c.),  to  which  Job  had  challenged 
him.  He  asks  him  now  to  get  himself  ready  for  the  con- 
test. Can  he  explain  the  phenomena  of  God's  natural 
government?  How  can  he,  then,  hope  to  understand  the 
principles  of  His  moral  government?  God  thus  confirms 
Elihu's  sentiment,  that  submission  to,  not  reasonings  on, 
God's  ways  is  man's  part.  This  and  the  disciplinary  de- 
sign of  trial  to  the  godly  is  the  great  lesson  of  this  book. 
He  does  not  solve  the  difliculty  by  reference  to  future  re- 
tribution: for  this  was  not  the  immediate  question; 
glimpses  of  that  truth  were  already  given  in  chs.  14.  and 
19.,  tXiefidl  revelation  of  it  being  reserved  for  Gospel  times : 
Yet  even  now  we  need  to  learn  the  lesson  taught  by  Elihu 
and  God  in  Job.  3.  this— Job.  counsel— Impugning  my 
Divine  wisdom  in  the  providential  arrangements  of  the 
universe.  Such  "words"  (including  those  of  the  friends) 
rather  obscure,  than  throw  light  on  my  ways.  God  is  about 
to  be  Job's  Vindicator,  but  must  first  bring  him  to  a  right 
state  of  mind  for  receiving  relief.  3.  a  mart— Heio,  ready 
for  battle  (1  Corinthiaus  16. 13),  as  he  had  wisbed  (ch.  9,  35 
13.  22;  31.  37).  The  robe,  usually  worn  flowing,  was  girt  up 
by  a  girdle  when  men  ran,  laboured,  or  fought  (1  Peter 
1. 13).  4.  To  understand  the  cause  of  things,  man  should 
have  been  present  at  their  origin.  The  finite  creature 
cannot  fathom  the  infinite  wisdom  of  the  Creator  (ch.  28L 
12;  15.7,  8).  hast  (knowest)  understanding- (Proverbs 
4.  1).  5.  measures— Of  its  proportions.  Image  from  an 
architect's  plans  of  a  building.  Line— of  measurement 
(Isaiah  28.17).  The  earth  is  formed  on  an  all-wise  plan. 
6.  foundations— Not  sockets,  aa  Margin,     fastene<l— irt.. 


God,  by  His  Mighty  Works, 


JOB  XXXIX. 


Convincdh  Job  of  Ignorance,  etc 


made  to  sink,  as  a  foundation-stone  let  down  till  it  settles 
firralj'  in  the  clay  (eh.  26. 7).  Gravitation  makes  and  keeps 
the  earth  a  sphere.  7.  So  at  the  founding  of  Zerubbabel's 
temple  (Ezra  3. 10-13).  So  hereafter  at  the  completion  of 
the  Church,  tlie  temple  of  the  Holy  Ghost  (Zechariah  4. 7) ; 
as  at  Its  foundation  (Luke  2. 13, 14).  7.  morning  stars — 
Especially  beautiful.  The  creation  morn  is  appropriately 
associated  with  these,  it  being  the  commencement  of  this 
world's  day.  The  stars  ixvefig.  said  to  sing  God's  praises, 
as  in  Psalm  19. 1 ;  148.  3.  They  are  symbols  of  the  angels, 
bearing  the  same  relation  to  our  earth,  as  angels  do  to  us. 
Therefore  they  ans\yer  to  "sons  of  God,"  or  angels,  in  the 
parallel.  See  note,  25.  5.  8.  doors — Flood-gates;  these 
when  opened  caused  the  flood  (Genesis  8.  2) :  or  else,  the 
shores,  womb— of  Chaos.  The  bowels  of  the  earth.  Im- 
age from  childbirth  {v.  8,  9;  Ezekiel  32.  2;  ISUcah  4.  10). 
Ocean  at  its  birth  was  wrapped  in  clouds  as  its  swaddling 
bands.  10.  brake  up  for— i.  e.,  appointed  it.  Shores  are 
generally  broken  and  abrupt  clifls.  The  Gi-eek  for  shore 
means  a  broken  place.  I  broke  off  or  measured  off  for  it  my 
limit,  i.  €.,  the  limit  which  I  thought  fit  (ch.  26.  10).  11. 
stayed — Hebrew,  a  limit  shall  be  set  to.  13-15.  Passing  from 
creation  to  phenomena  in  the  existing  inanimate  world. 
I'Z.  lia«t  tl»oii— As  God  daily  does,  commanded  tlie 
morning — To  rise,  since  tUy  days — Since  thou  hast  come 
into  being,  its  place — It  varies  in  its  place  of  rising  from 
day  to  day,  and  j-et  has  its  place  each  day  according  to 
fixed  laws.  13.  talce  liold  of  tUeends,  &c.— Spread  itself 
over  the  earth  to  its  utmost  bounds  in  a  moment,  wicked — 
Who  hate  the  light,  and  do  their  evil  works  in  the  dark 
(ch.  24. 13).  sliaken  out  of  it — The  corners  {Hebrew,  icings 
or  skirts)  of  it,  as  of  a  garment,  are  taken  hold  of  by  the 
day  spring,  so  as  to  shake  off  the  wicked.  14.  Explaining 
the  first  clause  of  v.  13,  as  v.  15  does  the  second  clause.  As 
the  plastic  clay  presents  the  various  figures  impi-essed  on 
it  by  a  seal,  so  the  earth,  which  in  tlie  dark  was  void  of 
all  form,  when  illuminated  by  the  day  spring,  presents  a 
variety  of  forms,  hills,  valleys,  &c.  "Turned"  ("turns 
itself,"  Hebrew)  alludes  to  the  rolling  cylinder  seal,  such 
as  Is  found  in  Babylon,  which  leaves  its  impressions  on 
th  i  clay,  as  it  is  turned  about:  so  tlie  morning  light  rolling 
on  over  the  earth,  tliey  stand — The  forms  of  beauty,  un- 
folded by  the  dawn,  stand  forth  as  a  garment,  in  which 
the  earth  is  clad.  15.  tlielr  ligkt — by  which  they  work, 
viz.,  darkness,  wliich  is  t?teir  day  (ch.  24. 17),  is  extinguislied 
by  daylight,  lilgli— Rather,  The  arm  uplifted  for  murder 
or  other  crime  is  broken ;  it  falls  down  suddenly,  power- 
less, through  their  fear  of  light.  16.  springs— Fountains 
beneath  the  sea  (Psalm  95.  4,  5).  searcli — Rather,  The  in- 
most recesses,  lit.,  that  which  is  only  found  by  searching,  the 
deep  caverns  of  ocean.  17.  seen — The  second  clause 
heightens  the  thought  in  the  first.  Man  during  life  does 
not  even  "  see"  the  gates  of  the  realm  of  the  dead 
("death,"  ch.  10. 21),  much  less  are  they  "  opened"  to  him. 
But  those  are  "  nalvcd  before  God"  (ch.  26. 6).  18.  Hast 
tliou— As  God  doth  (ch.  28.  24).  19-38.  The  marvels  in 
heaven.  19.  "What  is  the  way  (to  the  place  wherein) 
light  dwelleth?"  The  origin  of  light  and  darkness.  In 
Genesis  1.,  "light"  is  created  distinct  from,  and  previous 
to,  light-emitting  bodies,  the  luminaries  of  heaven.  20. 
Dost  thou  know  its  place  so  well  as  to  be  able  to  guide 
("  take"  as  in  Isaiah  36. 17),  it  to  (but  Umbkeit,  "  reach  it 
In")  its  own  boundarj',  r.  e.,  the  limit  between  light  and 
darkness  (ch.  26. 10)  ?  31.  Or  without  the  interrogation,  in 
an  Ironical  sense.  [Umbreit.]  tken— When  I  created  light 
and  darkness  (ch.  15.  7).  33.  treasures — Store-houses,  from 
which  God  draws  forth  snow  and  hail.  Snow  Is  vapour 
congealed  in  the  air,  before  it  is  collected  in  drops  large 
enough  to  form  hail.  Its  shape  is  tliat  of  a  crystal  in  end- 
less variety  of  beautiful  figures.  Hail  is  formed  by  rain 
falling  through  dry  cold  air.  33.  against  tine  time  of 
trouble— The  time  when  I  design  to  chastise  men  (Exodus 
9. 18;  Joshua  10.  11 ;  Revelation  16. 21 ;  Isaiah  28. 17;  Psalm 
18. 12, 13;  Haggai  2. 17).  34.  is  .  .  .  parted— Parts,  so  as  to 
diffuse  itself  over  the  whole  earth,  though  seeming  to 
come  from  one  point.  Light  travels  from  the  sun  to  the 
earth,  ninety  millions  of  miles,  in  eight  minutes,  whicli 
•cattcretU- Rather,  "And  by  what  way  the  cast  wind 


(personified)  spreads  (scattereth)  itself,"  &c.  The  light  and 
east  wind  are  associated  together,  as  both  come  from 
one  quarter,  and  often  arise  together  (Jonah  4.  8).  35. 
waters— iiai/i  falls,  not  in  a  mass  on  one  spot,  but  in 
countless  separate  canals  in  the  air  marked  out  for  them. 
way  for  tUe  liglitning— (Ch.  28.  26.)  36.  Since  rain  falls 
also  on  places  uninhabited  by  man,  it  cannot  be  that  man 
guides  its  course.  Such  rain,  though  man  cannot  explain 
the  reason  for  it,  is  not  lost.  God  has  some  wise  design  in 
it.  37.  As  though  the  desolate  ground  thirsted  for  God's 
showers.  Personification.  The  beauty  imparted  to  the 
uninhabited  desert  pleases  God,  for  whom  primarily  all 
things  exist,  and  He  has  ulterior  designs  in  it.  38.  Can  any 
visible  origin  of  rain  and  dew  be  assigned  by  man  ?  Dew 
is  moisture,  which  was  suspended  in  the  air,  but  becomes 
condensed  on  reaching  tlie— in  the  night — lower  tempera- 
ture of  objects  on  the  earth.  39.  Ch.  37. 10.  30.  The  un- 
frozen tvaters  are  hid  under  the  frozen,  as  wilh  a  covering 
oi  stone,  froxen— Lit.,  is  taken:  the  particles  take  holdot 
one  another  so  as  to  cohere.  31.  s-weet  influences— Th© 
joy  diffused  bj^  spring,  the  time  when  the  Pleiades  appear. 
The  Eastern  poets,  Hafiz,  Sadi,  &c.,  describe  them  aa 
"brilliant  rosettes."  Gesenius  translates,  "bands"  or 
"knot,"  which  answers  better  the  parallelism.  But  Eng- 
lish Version  agrees  better  with  the  Hebrew.  The  seven 
stars  are  closely  "bound"  together  (Note  9.  9).  "Canst 
thou  bind  or  loose  the  tie?"  "  Canst  thou  loose  the  bonds 
by  which  the  constellation  Orion  (represented  in  the  East 
as  an  impious  giant  chained  to  the  sky)  is  held  fast." 
(Note  9.  9.)  33.  Canst  thou  bring  foi-th  from  their  places  or 
houses  (Mazzaloth,  Margin,  2  Kings  23.  5;  to  which  Mazzu' 
roth  here  is  equivalent)  into  tlie  sky  the  signs  of  the  Zodiac 
at  their  respective  seasons — the  twelve  lodgings  in  which  the 
sun  successively  stays,  or  appears,  in  the  sky  ?  Arcturua 
—Ursa Major.  Uls  sons— The  three  stars  in  his  tail.  Canst 
thou  make  them  appear  in  the  sky  7  (ch.  9. 9).  The  great 
and  less  Bear  are  called  by  the  Arabs  "Daughters  of  the 
Bier,"  the  quadrangle  being  the  bier,  the  tliree  others  the 
mourners.  33.  ordinances — Which  regulate  the  alterna- 
tions of  seasons,  <fec.  (Genesis  8.  22).  dominion — Control- 
ling influence  of  the  heavenly  bodies,  the  sun,  moon,  &c., 
on  the  earth  (on  the  tides,  weather)  (Genesis  1. 16;  Psalm 
136. 7-9).  34.  Jeremiah  14. 22;  above  ch.  22. 11,  metaphori- 
cally. 35.  Here  ^ve  are — At  thy  disposal  (Isaiah  6. 8).  36. 
in-ward  parts  .  .  .  Heart — But  [UsiBREiT]  "dark  clouds" 
("shining  phenomena")  [Mattrer]-" meteor,"  referring 
to  the  consultation  of  these  as  signs  of  weather  by  the 
husbandman  (Ecclesiastes  11.  4).  But  Hebrew  supports 
English  Version.  The  connection  is,  "Who  hath  given 
thee  the  intelligence  to  comprehend  in  any  degree  the 
phenomena  just,  specified  ?"  lieart — Not  the  usual  Hebrew 
word,  but  one  from  a  root  to  view ;  perception.  37.  Who 
appoints  by  his  wisdom  the  due  measure  of  the  clouds? 
stay — Rather,  empty ;  lit.,  lay  down  or  incline  so  as  to  pour 
out.  "Bottles  of  heaven,"  rain-filled  clouds.  38.  gro-w- 
ctli,  &c. — Rather,  pour  itself  into  a  mass  by  the  rain,  like 
molten  metal;  then  translate  38,  "  Who  is  it  that  empties," 
&c.,  "when,"  etc.?  English  Version,  however,  is  tenable: 
"Is  caked  into  a  mass"  by  heat,  like  molten  metal,  before 
the  rain  falls ;  "  Who  is  it  that  can  empty  the  rain  vessels, 
and  bring  down  rain  at  such  a  time  f  "  (v.  38).  39.  From 
this  V.  to  ch.  39.  30,  the  instincts  of  animals.  Is  It  thou 
that  givest  it  the  instinct  to  hunt  its  prey  ?  (Psalm  104. 21.) 
appetite— Lit.,  life:  which  depends  on  the  appetite  (ch.  33. 
20).  40.  lie  in  wait— for  their  prey  (Psalm  10.  9).  41. 
Luke  12.  24.  Transition  from  the  noble  lioness  to  the 
croaking  raven.  Thougli  man  dislikes  it,  as  of  ill-omen, 
God  cares  for  it,  as  for  all  His  ci'eatures. 

CHAPTER    XXXIX. 

Ver.  1-30.  1.  Even  wild  beasts,  cut  off  from  all  care  of 
■)nan,2ixe  cared  for  by  God  at  their  seasons  of  greatest  need. 
Their  instinct  comes  direct  from  God,  and  guides  them  to 
help  themselves  in  parturition ;  the  very  time  when  the 
herdsman  is  most  anxious  for  his  herds,  wild.  goats- 
Ibex  (Psalm  104. 18;  1  Samuel  24. 2).  hinds— Fawns ;  most 
timid  and  defenceless  animals,  yet  cared  for  by  God.    9* 

341 


Ood  Shows  His  Power  among  the  AnimaU. 


JOB  XL. 


Job  Humhleth  himself  to  God. 


They  bring  forth  with  ease  and  do  not  need  to  reckon  the 
months  of  pregnancy,  as  tlie  shepherd  does  in  the  case  of 
his  floclis.    3.  "Bow  themselves"  In  parturition;  bend  on 
their  knees  (1  Samuel  4. 19).    bring  fortU—LU.,  cmise  their 
young  to  cleave  the  ivomb  and  bi-eak  forth.    8on'o-»vs— Their 
young  ones,  the  cause  of  their  momentary  pains.    4.  are 
In  good  lifclng— In  good  condition,  grow  up  strong,  -wltlx 
com— Rather,  in  the  field,  without  man's  care,    return 
not— Being  able  to  provide  for  themselves.    5.  -wild  ass 
—Two  different  Hebrew  words  are  here  used  for  the  same 
animal,  the  ass  of  the  woods  and  the  wild  ass.    (Note  6. 5 ;  ch. 
11. 12;  24. 5 ;  Jeremiah  2.  24.)    loosed  the  bands— Given  Its 
liberty  to.    Man  can  rob  animals  of  freedom,  but  not,  as 
God,  give  freedom,  combined  with  subordination  to  fixed 
laws.    6.  hnrren—lit.,  salt,  i.  e.,  unfruitful.    (So  Margin, 
Psalm  107.34.)    7.  mnltltnde— Rather,  din:  he  sets  it  at 
defiance,  being  far  away  from  it  in  the  freedom  of  the  wil- 
derness,   driver— who  urges  on  the  tame  ass  to  work. 
The  wild  ass  is  the  symbol  of  uncontrolled  freedom  In  the 
East;  even  kings  have,  therefore, added  its  name  to  them. 
8.  TUe  range— i«.,  searching,  "that  which  It  finds  by 
Bearching  is,"  Ac.    9.  unicorn— Pliny,  Natural  History  8. 
21,  mentions  such  an  animal ;  its  figure  is  found  depleted 
In  the  ruins  of  Persepolls.    The  Hebreiv  reem  convej's  the 
Idea  of  loftiness  and  power  (cf.  Ramah,  Indian  Ram,  Latin 
Roma).    The  rhinoceros  was  perhaps  the  original  type  of 
the  unicorn.    The   Arab   rim  is  a   two-horned   animal. 
Sometimes  "  unicorn"  or  reem  is  a  mere  poetical  symbol  or 
abstraction ;  but  the  buffalo  is  the  animal  referred  to  here, 
from  the  contrast  to  the  tame  ox,  used  in  ploughing,  &c.  (t». 
10, 12).    crib— (Tsaiali  1.  3.)    abide— it7.,  pass  the  night.    10. 
liis  band— fastened  to  the  horns,  as  its  chief  strength  lies 
in  the  head  and  shoulders,    after  tbee— Obedient  to  tliee; 
willing  to  follow,  instead  of  being  goaded  on  before  thee. 
11.  tliy  labour- Rustic  work.    13.  believe — Trust,    seed 
—Produce  (1  Samuel  8. 15).    into  tliy  barn— Rather,  gather 
(the  contents  of)  thy  threshing-floor  [Maitree];  the  corn 
threshed  on  it.    13.  Rather,  "the  wing  of  the  ostrich  hen 
— {lit.,  the  crying  bird  ;  as  the  Arab  name  for  It  means  song  ; 
referring  to  its  night  cries,  ch.  30.29;  Micah  1.  8)  vibrates 
joyously.    Is  it  not  lilce  the  quill  and  feathers  of  the  pious 
bird"  {i\\Q  stork)?    [Umbreit.]    The  vibrating,  quivering 
v.-ing,  sei'ving  for  sail  and  oar  at  once,  is  characteristic  of 
the  ostrich  in  full  course.    Its  white  and  black  feathers 
in  tlie  wing  and  tail  are  like  the  stork's.    But,  unlike  that 
bird,  the  symbol  of  parental  love  in  the  East,  it  with 
seeming   want  of  natural    (pious)   affection   deserts   its 
j'oung.    Both  birds  are  poetically  called  by  descriptive 
instead  of  their  usual  appellative  names.    14.  Yet  (un- 
like the  stork)  she   leaveth,  &c.    Hence   called   by  the 
Arabs  the  impious  bird.    However,  the  fact  is,  she  lays  her 
eggs  with  great  care  and  hatches  them,  as  other  birds  do; 
but  in  hot  countries  the  eggs  do  not  need  so  constant 
Incubation;  she  therefore  often  leaves  them;  and  some- 
times forgets  the  place  on  her  return;    moreover,  the 
outer  eggs,  intended  for  food,  she  feeds  her  young  with ; 
these  eggs,  lying  separate  in  the  sand,  exposed  to  the 
sun,  gave  rise  to  the  idea  of  her  altogether  leaving  tliem. 
God  describes  her  as  she  seems  to  man;  implying,  though 
she  maj'  seem  foolishly  to  neglect  her  young,  yet  really 
she  is  guided  by  a  sure  instinct  from  God,  as  much  as 
animals  of  instincts  widely  different.    16.  On  a  sliglit 
noise  often  she  forsakes  her  eggs,  and  returns  not,  as  if 
fihe  were  "  hardened  towards  her  young."    her  labour — 
In  producing  eggs,  i«wr  vain  (yet)  she  has  no   disquietude 
(about  her  young);  unlike  other  birds,  who,  if  one  egg 
and  another  are  taken  away,  will  go  on  laying  till  their 
full  number  is  made  up.    IT.  -^visdom— such  as  God  gives 
to    other   animals,   and   to  man  (ch.  35.  11).    The  Arab 
proverb  is, "  foolish  as  an  ostrich."    Yet  her  very  seeming 
want  of  wisdom  is  not  without  wise  design  of  God,  though 
man  cannot  see  it;  just  as  in  thetrialsof  the  godly,  which 
seem  so  unreasonable  to  Job,  there  lies  hid  a  wise  design. 
18.  Notwi  thstanding  her  deficiencies,  she  has  distinguish- 
ing  excellences,    llftetb  .  .  .  herself— for  running;  she 
cannot  mount  in  the  air.    Gesenitjs  translates,  lashes  her- 
self up  to  her  course  by  flapping  her  wings.    The  old  ver- 
sions favour  English  Version,  and  the  parallel  "scorneth" 
342 


answers  to  her  proudly  "lifting  up   herself."     19.  Tlie 
allusion  to  "the  horse,"  v.  IS,  suggests  the  description  of 
him.    Arab  poets  delight  in  praising  the  horse;  yet  it  is 
not  mentioned  in  the  possessions  of  Job  (chs.  1.  and  42).    It 
seems  to  have  been  at  the  time  chiefly  used  for  war,  rather 
than  "  domestic  purposes."    thunder— poetically  for,  "  lie 
with  arched  neck  inspires  fear  as  thunder  (Xoes."    Trans- 
late, "Majesty."    [Umbreit.]     Rather   "the   trembling, 
quivering  mane,"  answering  to  the  "vibrating  wing"  of 
the  ostrich  (note  13)    [Matjrer].    Mane  in  Greek  also  is 
from  a  root  meaning /ear.    English  Version  is  more  sub- 
lime.   20.  make  .  .  .  afraid — Rather,  "canst  thou  (as  I 
do)  make  him  spring  as  the  locust."    So  in  Joel  2.  4  the 
comparison  is  between  locusts  and  war-horses.    The  heads 
of  the  two  are  so  like,  that  tlie  Italians  call  the  locusts 
cavaletta,  "little   horse."     nostrils— Snorting   furiously. 
21.  valley— Where  the  battle  is  joined,    goethon — Goetli 
forth  (Numbers  1.  3;   21.  23).    33.  quiver— for  the  arrows, 
which  they  contain,  and  whicli   are   directed    "against 
him."    glittering  spear— K<.,  glittering  of  the  spear,  like 
"  lightning  of  the  spear"  (Habakknk  3. 11).  shield— Rather, 
lance.     34:.  s-»vallo-weth— Fretting  with  impatience,  he 
draws  the  ground  toivards  him  with  hishoof,  as  if  he  would 
swalloiv  \t.    The  parallelism  shows  tliis  to  be  tlie  sense; 
not  as  Matjrer,  ".scours  over  it."    neither  believeth — 
For  joy.    Rather,  "he  will  not  stand  still,  when  the  note 
of  the  trumpet"  (soundeth).   25.  salth— Poetically  applied 
to  his  mettlesome  neighing,  whereby  he  shows  his  love 
of  the  battle,    siuelleth — Snuffeth ;   discerneth  {Margin, 
Isaiah  11.  3).    thujidcr— Thundering  voice.     26.  The  in- 
stinct by  wliich  some  birds  migrate  to  warmer  climes 
before  winter.    Rapid  flying  peculiarly  characterizes  the 
whole  hawk  cenw*.    27.  eagle — It  flies  highest  of  all  birds: 
thence  called  the  bird  of  heaven.    28.  abideth — Securely 
(Psalm  91. 1);   it  occupies  the  same  abode  mostly  for  life, 
crag— r(7.,  tooth'  {Margin,  1  Samuel  14.  5).    strong  place — 
Citadel,  fastness.     29.   secUeth— Is  on  the  loolcout  for. 
behold — tlie  eagle  descries  its  prey  at  an  astonishing  dis- 
tance, by  sight,  rather  than  smell.    30.  Quoted  partly  by 
Jesus  Christ  (Matthew  24. 28).    The  food  of  young  eagles  in 
the  blood  of  victims  brought  by  the  parent,  Avlicn  they 
are  still  too  feeble  to  devour  flesh,    slain— as  the  mdture 
chiefly  feeds  on  carcasses,  it  Is  included  probably  in  the 
genus  eagle. 

CHAPTEE    XL. 

Ver.  1-24.  God's  Second  Address.  He  had  paused  for 
a  reply,  but  Job  was  silent.  1.  the  J^orA— Hebrew,  Jeho- 
vah. 2.  he  that  contendetli- As  Job  had  so  often  ex- 
pressed a  wish  to  do.  Or,  rebuketh.  Does  Job  now  still 
(after  seeing  and  hearing  of  God's  majesty  and  wisdom) 
wish  to  set  God  right?  ansvi-er  it— viz.,  the  questions  I 
have  asked.  3.  Lord— Jehovah.  4.  I  ana  (too)  vile  (to 
reply).  It  is  a  very  different  tiling  to  vindicate  ourselves 
before  God,  from  what  it  is  before  men.  Job  could  do  the 
latter,  not  the  former,  lay  .  .  ,  hand  upon  .  .  .  mouth 
—I  have  no  plea  to  offer  (ch.  21.  5 ;  Judges  18. 19).  5.  Once 
.  .  .  twice— Oftentimes,  more  than  once  (ch.  33.  14,  cf.  with 
29 ;  Psalm  C2. 11):  "I  have  spoken,"  viz.,  against  God.  not 
ans-*ver— Not  plead  against  thee.  6.  the lioixl— Jehovah. 
7.  (Note  38.  3.)  Since  Job  has  not  only  spoken  against 
God,  but  accused  Him  of  injustice,  God  challenges  him  to 
try,  could  he  govern  the  world,  as  God  by  His  power  doth, 
and  punish  the  proud  and  wicked  (r.  7-14).  8.  Wilt  thou 
not  only  contend  with,  but  set  aside  my  judgment  or  jus- 
tice in  the  government  of  the  world,  condemn— Declare 
me  unrigiiteous,  in  order  that  thou  mayest  be  accounted 
righteous  (innocent;  undeservingly  afllicted).  9.  arm- 
God's  omnipotence  (Isaiah  53. 1).  thunder— God's  voice 
(ch.  37. 4).  10.  See,  hast  thou  power  and  majesty  like  God's, 
to  enable  thee  to  judge  and  govern  the  world  ?  11.  rage- 
Rather,  pour  out  the  redundant  floods  of,  &c.  behold— Try, 
canst  thou,  as  God,  by  a  mere  glance  abase  the  proud  (Isa- 
iah 2.  12,  &c.)?  12.  proud— high  (Daniel  4.  37).  in  this 
place— On  the  spot;  suddenly,  before  they  can  move  from 
their  place  (note  31.  20;  36.20).  13.  (Isaiah  2.  10.)  Abase 
and  remove  them  out  of  the  sight  of  men.  bind  .  .  , 
faces— f.  e..  Shut  up  their  person*.  [Matjeek.]    But  it  refora 


Go(rs  great  Power  in  Behemoth, 


JOB  XLI. 


and  in  the  Leviatluin, 


rather  to  the  custom  of  binding  a  cloth  over  the  /aces  of 
persons  about  to  be  executed  (oh.  9. 24 ;  Esther  7. 8).  in 
secret— Consign  them  to  darkness.  14.  confess — Rather, 
extol;  "I  also,"  who  now  censure  thee.  But  since  thou 
canst  not  do  these  works,  thou  must,  instead  of  censuring, 
extol  my  government,  tliine  own  .  .  .  hand  .  .  .  save 
—(Psalm  44. 3.)  So  as  to  eternal  salvation  by  Jesus  Christ 
(Isaiah  59. 16;  63. 5).  15-34.  God  shows  that  if  Job  cannot 
bring  under  control  the  lower  animals  (of  which  he  selects 
the  two  most  striking,  behemoth  on  land,  leviathan  in 
the  water),  much  less  is  he  capable  of  governing  the  world. 
15.  belieinoth — The  description  in  part  agrees  with  the 
hippopotamus,  in  part  with  the  elephant,  but  exactly  in 
all  details  with  neltlier.  It  is  rather  a, poetical personiflca- 
tion  of  the  gi'eat  Pachydermata,  or  Herbivora  (so  "  he  eateth 
grass,"  &c.),  the  idea  of  the  hippopotamus  being  predomi- 
nant. In  v.  17,  "  the  tail  like  a  cedar,"  hardly  applies  to 
the  latter  (so  also  v.  20,  23,  "Jordan,"  a  river  which  ele- 
phants alone  could  reach,  but  see  note  23).  On  the  other 
hand,  21,  22  are  characteristic  of  the  amphibious  river- 
horse.  So  leviathan  (the  twisting  animal),  ch.  41. 1,  is  a 
generalized  term  for  cetacea,  pythons,  sawians  of  the  neigh- 
bouring seas  and  rivers,  including  tlie  crocodile,  which  is 
tlie  most  prominent,  and  is  often  associated  with  the  river- 
horse  by  old  writers.  "  Behemoth"  seems  to  be  the  Egyp- 
tian Pehemout,  "  water-ox,"  Hebraized,  so  called  as  being 
like  an  ox,  whence  the  Italian  "bombarino."  -with  tree 
—As  I  made  thyself.  Yet  how  great  the  difference !  The 
manifold  wisdom  and  power  of  God !  he  eateth  grass — 
Marvellous  in  an  animal  living  so  mucli  in  the  water; 
also  strange,  that  such  a  monster  should  not  be  carnivor- 
ous. 16.  navel — Rather,  inusclesof  his  belly ;  the  weakest 
point  of  the  elephant,  therefore  it  is  not  meant.  17.  lllce 
a  cwlar— As  the  tempest  bends  the  cedar,  so  it  can  move 
its  smooth  thick  tail.  [Umbreit.]  But  the  cedar  implies 
straightness  and  length,  such  as  do  not  apply  fro  the  river- 
horse's  short  tail,  but  perhaps  to  an  extinct  species  of 
animal  (see  note  v.  15).  stones — Rather,  thighs.  ■»vrapped 
— Firmly  twisted  together,  like  a  thick  rope.  18.  strong 
pieces— Rather,  tubes  of  copper.  [Umbreit.]  19.  Chief  of 
the  icorks  of  God;  so  "  w.ays"  (ch.  26.  14;  Proverbs  8.  22). 
can  make  Ills  sword  to  approacli — Rather,  has  furnished 
him  tvilh  his  sword  (harpe),  viz.,  the  sickle-like  teeth  with 
which  he  cuts  down  grain,  English  Versio)t,  however,  is 
?i7.  rigiit.  30.  The  mountain  is  not  his  u*t«aniaunt.  Bo- 
CUARrsaysitissome<i7»esfound  there(?).  beasts  .  .  ,  play 
—A  grapliic  trait:  though  armed  with  such  teeth,  he  lets 
the  beasts  play  near  him  unhurt,  for  his  food  is  grass.  31. 
lletli— He  leads  an  inactive  life,  shady  trees — Rather, 
lotus  bushes;  as  v.  22  requires.  33.  Translate,  lotus  bushes; 
33.  Rather,  "(Thougli)  a  river  be  violent  (overflow),  he 
trembleth  not;"  (for  though  living  on  land,  he  can  live  in 
tlio  water  too),  he  is  secure,  though  a  Jordan  swell  up  to 
his  moutli.  "Jordan"  is  used  for  arty  great  river  (conso- 
nant with  the  "behemoth"),  being  ix  poetical  generalization 
(note  15).  The  author  cannot  have  been  a  Hebrew  as  Um- 
r.KEiT  asserts,  or  he  would  not  adduce  the  Jordan,  where 
there  were  no  river-horses.  He  alludes  to  it  as  a  name 
for  any  river,  but  not  as  one  known  to  him,  except  by  hear- 
say. 34-.  Rather,  "will  any  take  him  by  open  force  (it/., 
before  his  eyes),  or  pierce  his  nose  with  cords?"  No;  ho 
can  only  be  taken  by  guile,  and  In  a  pitfall  (ch.  41. 1, 2). 

CHAPTER  XLI. 

Ver.  1-31.  1.  leviathan — Lit.,  the  twisted  animal,  gath- 
ering itself  in  folds:  a  synonym  to  the  Thannln  (ch.  3.  8, 
Margin;  see  Psalm  74.  14;  type  of  the  Egyptian  tyrant; 
Psalm  104.  20;  Isaiah  27.  1 ;  the  Babylon  tyrant).  A  poeti- 
cal generalization  for  all  cetacean,  serpentine,  and  saurian 
monsters  (Note  40. 15,  hence  all  the  description  applies  to 
no  one  animal);  especiaHy  the  crocodile;  which  Is  natu- 
rally described  after  the  river-horse,  as  both  are  found  in 
the  Nile,  tongue  .  .  .  Icttestdown— The  crocodile  has  no 
tongue,  or  a  very  small  one  cleaving  to  the  lower  jaw. 
But  as  in  fishing  the  tongue  of  the  fish  draws  the  baited 
hook  to  it,  God  asks.  Canst  thou  in  like  manner  take  le- 
viathan?    3.   hook— Rather,  a  rope  of  rushes,     thorn— 


Rather,  a  ring  or  ?iook.  So  wild  beasts  were  led  about 
when  caught  (Isaiah  37.  29;  Ezekiel  29.  4);  flsh.es  also  wero 
secured  thus,  and  thrown  into  the  water  to  keep  them 
alive.  3.  soft  words— That  thou  mayest  spare  his  life. 
No:  he  is  untamable.  4.  Can  he  be  tamed  for  domestic 
use  (so  ch.  39. 10-12)  ?  5.  a  bird— That  is  tamed.  6.  Rather, 
partners  (viz.,  in.  fishing).  niaUe  a  banquet— The  paral- 
lelism rather  supports  Umbreit,  "  Do  partners  (in  trade) 
desire  to  purchase  him'!  (so  the  Hebrew,  Deuteronomy  2. 
6).  merchants— ii<.,  Canaanites,  who  were  great  mer- 
chants (Hosea  12.  7,  Margin).  His  hide  is  not  penetrable, 
as  that  of  fishes.  8.  If  thou  lay,  &c.,  thou  wilt  have  reason 
ever  to  remember,  &c.,  and  thou  wilt  never  try  it  again. 
8.  the  hope— O/  taking  him.  cast  down— With  fear  "at 
the  (mere)  sight  of  him."  IT.  fierce— Courageous.  Xi  a 
man  dare  attack  one  of  my  creatures  (Genesis  49. 9 ;  Num- 
bers 24.  9),  who  will  dare  (as  Job  liad  wished)  oppose  him- 
self (Psalm  2.  2)  to  me,  the  Creator  ?  This  is  the  main  drift 
of  the  description  of  leviatliau.  11.  prevented— Done  me 
a  favour  first :  anticipated  me  with  service  (Psalm  21.  3). 
None  can  call  me  to  account  ("stand  before  me,"  v.  10)  as 
unjust,  because  I  have  withdrawn  favours  from  him  (as  in 
Job's  case):  for  none  has  laid  me  under  a  prior  obligation 
by  conferring  on  me  something  which  was  not  already 
my  own.  What  can  man  give  to  Him  who  possesses 
all,  including  man  himself?  Man  cannot  constrain  the 
creature  to  be  his  "servant "  (v.  4),  much  less  the  Creator. 
13.  I  -^vill  not  conceal— A  resumption  of  the  description 
broken  off  by  the  digression,  which  formed  an  agreeable 
change,  his  poiver— Z,j7.,  the  ivay,  i.  e.,  true  proportion  or 
expression  of  his  strength  (  so  Hebrew,  Deuteronomy  19. 4). 
comely  proportioj»— Z,t<.,  tlie  comeliness  of  his  structure  (his 
apparatus:  so  "suit  of  .app-irel  "  Judges  17.10).  [Maurek.] 
Umbreit  translates,  "  his  armour."  But  that  follows  after. 
13.  tUscover- Rather,  uncover  the  surface  ot  his  garment 
(skin,  ch.  10.  11) :  strip  off  the  hard  outer  coat  with  which 
the  inner  skin  is  covered,  with— Rather,  ivithin  his 
double  jaws,  lit.,  bridle:  hence  that  into  which  the  bridle 
is  put,  the  double  roiu  of  teeth;  but  "bridle"  is  used  to  im- 
ply that  none  dare  put  his  hand  in  to  insert  a  bridle  where 
in  other  animals  it  is  placed  (v.  4;  ch.  39.  10).  14.  doors 
of  .  .  .  face— His  mouth.  His  teeth  are  sixty  in  number, 
larger  in  proportion  than  his  body,  some  standing  out, 
some  serrated,  fitting  into  each  other  like  a  comb.  [Bo- 
Chart.]  15.  Rather,  his  furrows  of  sTiields  (as  "  tubes," 
"  channels,"  Note  40.  18),  are,  &c.,  i.  e.,  the  roivs  of  scales,  like 
shields  covering  him:  he  has  seventeen  such  rows,  shut 
np— Firmly  closed  together.  A  musket  ball  cannot  pene- 
trate him,  save  in  the  eye,  throat  and  belly.  18.  Trans- 
late, "his  sneezing  causeth  a  light  to  sliine."  Amphibi- 
ous animals,  emerging  after  havinglong  held  their  breath 
under  water,  respire  by  violently  expelling  the  breath 
like  one  sneezing :  in  the  effort  the  eyes  which  are  usually 
directed  towards  the  sun,  seem  to  flash  flre;  or  it  is  the 
expelled  6»-ea/7i  that,  in  the  sun,  seems  to  emit  light,  eye- 
lids of  niorning— The  Egyptian  hieroglyphics  paint  the 
eyes  of  the  crocodile  as  the  symbol  for  morning,  because  the 
eyes  appear  the  first  thing,  before  the  whole  body  emerges 
from  the  deep.  [Hor.  Hierog.,  1.  Co.  Bochart.]  19. 
burning  \a\n-ps— Torches,  viz.,  in  respiring  (v.  18),  seem  to 
go  out.  30.  seething— Boiling:  lit.,  blown  under,  under 
which  a  fire  is  blown.  31.  kindleth  coals— Poetical  im- 
agery (Psalm  18.  8).  33.  remainetli— Abideth  perma- 
nently, Hischief  strength  is  in  tlie  neck,  sorrow— Anx- 
iety or  dismay  personified.  Is  turned  into  Joy— Rather, 
danceth,  ezultcth;  wherever  he  goes,  he  spreads  terror  "  be- 
fore him."  33.  flakes— Rather,  dewlaps.  That  which 
falls  down  (Mai-gin).  They  are  "joined"  fast  and  firm, 
together,  not  hanging  loose,  as  in  the  ox.  are  firm— Um- 
breit and  Maurer,  "Are  spread."  In  themselves — 
Rather,  upon  him.  34.  heart— Bochart,  "  in  large  beasts 
which  are  less  acute  in  feeling,  there  is  great  firmness  of 
tlie  heart,  and  slower  motion."  [Bochart.]  The  nether 
millstone,  on  which  the  upper  turns,  is  especially  hard. 
35.  he— The  crocodile:  a  type  of  the  awe  which  the  Cre- 
ator Inspires  when  He  rises  In  wrath,  breakings— viz., 
of  the  mind,  i.  e.,  terror,  purify  themselves— Rather, 
they  tvandcr  from  the  way,  i.e.,   flee  away  bewildered. 

343 


JoVs  Penitent  Reply  to  God. 


JOB  XLII. 


God  Blesses  him. 


[Matjker  and  Umbreit.]  'ZG.  caunot  liold— On  his  hard 
skin,  liabergeon — Coat  of  mail :  avail  must  be  taken  by 
zeugma  out  of  "hold,"  as  the  verb  in  the  second  clause: 
"  hold  "  cannot  apply  to  the  "  coat  of  mail."  27.  iron  .  .  . 
brass— viz.,  weapons.  3S.  arrow— Lit.,  son  of  the  bow ; 
Oriental  imagery  (Lamentations  3.13;  Margin),  stubble 
•  ■•A.rrows  produce  no  more  eCFect  than  it  would  to  throw 
•stubble  at  him.  39.  darts— Rather,  ciub*;  darts  have  been 
already  mentioned.  30.  stones — Rather,  potsherds,  i.e., 
the  sharp  and  pointed  scales  on  the  belly,  like  broken 
pieces  of  pottery,  sharp-pointed  things — Rather,  a 
threshhu/  instrument,  but  not  on  tlie  fruits  of  tlie  earth,  but 
"on  the  mire;"  irony.  When  he  lies  on  the  mire,  he 
leaves  the  marks  of  his  scales  so  imprinted  on  it,  that  one 
migui  fancy  a  threshing  instrument  witli  its  sliarp  teeth 
had  been  drawn  over  it  (Isaiah  28.  27).  31.  Whenever  he 
moves,  sea— The  Nile  (Isaiah  19.  5 ;  Nahum  3.  8).  pot  of 
ointnxent— The  vessel  in  which  it  is  mixed.  Appropriate 
to  the  crocodile,  whicii  emits  a  musky  smell.  33.  path— 
The  foam  on  his  track,  hoary— As  hair  of  the  aged.  33. 
■who— Being  one  wlio,  &c.  34.  beholdetli— As  their  su- 
perior, children  of  pride — The  proud  and  fierce  beasts. 
So  ch.  28.  8;  Hebrew,  sons  of  pride.  To  humble  the  pride 
of  man,  and  to  teach  implicit  submission,  is  the  aim  of 
Jehovah's  speech  and  of  the  book:  therefore  with  this  as 
to  leviathan,  the  type  of  God  in  His  lordship  over  crea- 
tion, he  closes. 

CHAPTER    XLII. 

Ver.  1-6.  Job's  Penitent  Reply.  3.  In  the  first  clause 
he  owns  God  to  be  omnipotent  over  nature,  as  contrasted 
with  his  own  feebleness,  which  God  had  proved  (ch.  40. 
15;  41.  34);  in  tlie  second,  that  God  is  supremely  just 
(which,  in  order  to  be  governor  of  the  world.  He  must 
needs  be)  in  all  His  dealings,  as  contrasted  with  his  own 
vileness  (v.  6),  and  incompetence  to  deal  with  the  wicked 
as  a  just  judge  (ch.  40.  8-14).  thonght— Pwrpose,  as  in  ch. 
17. 11 ;  but  it  is  usually  applied  to  evil  devices  ([ch.  21.  27; 
Psalm  10.  2) :  the  ambiguous  word  is  designedly  chosen  to 
express,  that,  whilst  to  Job's  finite  view,  God's  plans 
seem  bad,  to  the  All-wise  One  they  continue  unhindered 
in  their  development,  and  will  at  last  be  seen  to  be  as 
good  as  they  are  infinitely  wise.  No  evil  can  emanate 
from  the  Parent  of  good  (James  1. 13,17);  but  it  is  His  pre- 
rogative to  overrule  evil  to  good.  3.  I  am  the  man !  Job 
in  God's  oion  words  (ch.  38.  2)  expresses  his  deep  and  hum- 
ble penitence.  God's  word  concerning  our  guilt  should 
be  engraven  on  our  hearts  and  form  the  groundwoi-k  of 
our  confession.  Most  men  in  confessing  sin  palliate 
rather  than  confess.  Job  in  omitting  "by  words"  (ch.  38. 
2),  goes  even  further  than  God's  accusation.  Not  merely 
my  words,  but  my  whole  thoughts  and  ways  were  "  with- 
out knowledge."  too  -wonderful- 1  rashly  denied  that 
thou  hast  any  fixed  plan  in  governing  human  aflTairs, 
merely  because  thy  plan  was  "too  wonderful"  for  my 
comprehension.  4.  When  I  said,  "Hear,"  &c.,  Job's  de- 
mand (ch.  13.  22)  convicted  him  of  being  "without  know- 
ledge." God  alone  could  speak  thus  to  Job,  not  Job  to  God : 
therefore  he  quotes  again  God's  words  as  the  groundwork 
of  retracting  his  own  foolish  words.  5.  hearing  of  ear— 
(Psalm  18.  44,  Margin).  Hearing  and  seeing  are  often  in 
antithesis  (ch.  29. 11 ;  Psalm  18.  8).  seeth— not  God's  face 
(Exodus  33.  20),  but  his  presence  in  the  veil  of  a  dark  cloud 
(ch.  38. 1).  Job  implies  also  that,  besides  this  literal  see- 
ing, he  now  saw  spiritually  what  he  had  indistinctly  taken 
on  hearsay  before  God's  infinite  wisdom.  He  "now" 
proves  this ;  he  had  seen  in  a  literal  sense  before,  at  the 
beginning  of  God's  speech,  but  he  had  not  seen  spirit- 
ually till  "  now"  at  its  close.  6.  myself— Rather,  "I  ab- 
hor," and  retract  the  rash  speeches  I  made  against  thee,  v. 
3,  4  [Umbeeit]. 

7-17.  Epilogxte,  in  prose.  7.  to  El  Iphaz— Because  he 
was  the  foremost  of  the  three  friends ;  their  speeches 
were  but  the  echo  of  his.  right— ii^.,  well-grounded,  sure 
and  true.  Their  spirit  towards  Job  was  unkindly,  and  to 
justify  themselves  in  their  unkindliness  they  used  false 
arguments  (ch.  13.  7)  (viz.,  that  calamities  always  prove 
peculiar  guilt);  therefore,  though  it  was  "for  God"  they 
344 


spake  thus  falsely,  God  "reproves"  them,  as  Job  said  He 
would  (ch.  13. 10).  like  Job— Job  had  spoken  rightly  in  re- 
lation to  them  and  their  argument,  denying  their  theory, 
and  the  fact  which  they  alleged,  that  he  was  peculiarly 
guilty  and  a  hypocrite;  but  wrongly  in  relation  to  God, 
when  he  fell  Into  the  opposite  extreme  of  almost  denying 
all  guilt.  This  extreme  he  has  now  repented  of,  and 
therefore  God  speaks  of  him  as  now  altogether  "right."' 
8.  seven — (See  Introduction.)  The  number  oSered  by  the 
Gentile  prophet  (Numbers  23. 1).  Job  plainly  lived  before 
the  legal  priesthood,  &c.  The  patriarchs  acted  as  priests 
for  their  families;  and  sometimes  as  praying  mediators 
(Genesis  20. 17),  thus  foreshadowing  the  true  Mediator  (1 
Timothy  2.  5),  but  sacrifice  accompanies,  and  is  the 
groundwork  on  which  the  mediation  rests.  him  — 
Rather,  "His  person  (face)  only"  (note  22.  30).  The  "per- 
son" must  be  first  accepted,  before  God  can  accept  his 
offering  and  work  (Genesis  4.  4);  that  can  be  only  through 
Jesus  Christ,  folly— Impiety  (ch.  1.  22 ;  2. 10).  9.  The  for- 
giving  spirit  of  Job  foreshadows  the  love  of  Jesus  Christ 
and  of  Christians  to' enemies  (Matthew  5.  44;  Luke  23.  34; 
Acts7.  60;  16.  24,  28,  30,  31).  10.  turned  .  .  .  captivity- 
Proverbial  for  restored,  or  amply  indemnified  him  for  all  he 
had  lost  (Ezekiel  16.  53 ;  Psalm  14,  7 ;  Hosea  6. 11).  Thus  the 
future  vindication  of  man,  body  and  soul,  against  Satan 
(ch.  1.  9-12),  at  the  resurrection  (ch.  19.  25-27),  has  Its  earnest 
and  adumbratioti  In  the  temporal  vindication  of  Job  at 
last  by  Jehovah  in  person,  thrice — So  to  the  afflicted 
literal  and  spiritual  Jersualem  (Isaiah  40.  2;  60.  7;  61.7; 
Zechariah  9.  12).  As  in  Job's  case,  so  in  that  of  Jesus 
Christ,  the  glorious  recompense  follows  the  "  intercession" 
for  enemies  (Isaiah  53. 12).  11.  It  was  Job's  complaint  in  his 
misery  that  his  "brethren,"  &c.,  were  "estranged"  from 
him  (ch.  19. 13);  these  now  return  with  the  return  of  his 
prosperity  (Proverbs  14.  20;  19.  6,  7);  the  true  friend  loveth 
at  all  times  (Proverbs  17. 17 ;  18. 24).  "Swallow  friends  leave 
in  the  winter  and  retui-n  with  the  spring."  [Henry.]  eat 
bread — in  token  of  friendship  (Psalm  41. 9).  piece  of  money 
— Presents  are  usual  in  visiting  a  man  of  rank  in  the  East, 
especirilly  after  a  calamity  (2  Chronicles  32.  23).  Hebrew, 
Kesi)od  Magee  translates,  a  lamb  (the  medium  of  ex- 
ch&LW  tfvhen  before  money  was  used),  as  it  is  in  Margin  of 
Genesis  33.  19;  Joshua  24.32.  But  it  is  ft'om  the  Arabic 
Kasat,  "weighed  out"  [Umbeeit],  not  coined;  so  Genesis 
42.  35;  33.  19;  cf.  with  Genesis  23. 15,  makes  it  likely  it  was 
equal  to  four  shekels ;  Hebrew  kashat,  "pure,"  viz.,  metal. 
The  term,  instead  of  the  usual  "shekel,"  <fcc.,  is  a  mark 
of  antiquity,  ring— whether  for  the  nose  or  ear  (Genesis 
35.  4;  Isaiah  3.  21).  Much  of  the  gold  in  the  East,  In  the 
absence  of  banks,  is  in  the  shape  of  ornaments.  13. 
Probably  by  degrees,  not  all  at  once.  13.  The  same  num- 
ber as  before  ;  perhaps  by  a  second  wife;  in  ch.  19. 17  his 
wife  is  last  mentioned,  14.  Names  significant  of  his 
restored  prosperity  (Genesis  4.  25;  5.  29),  Jemima,  day- 
light, after  his  "night"  of  calamity;  but  Maueek,  "a 
dove,"  Kezia,  cassia,  an  aromatic  herb  (Psalm  45.  8), 
instead  of  his  offensive  breath  and  ulcers.  Keren-hap- 
puch,  "horn  of  stibium,"  a  paint  with  which  females  dyed 
their  eyelids;  in  contrast  to  his  "horn  defiled  in  the 
dust"  (cli.  16. 15).  The  names  also  imply  the  beauty  of  his 
daughters.  15.  inheritance  among  .  .  .  brethren — An 
unusual  favour  in  the  East  to  daughters,  who,  in  the 
Jewish  law,  only  inlierited,  if  there  were  no  sons  (Num- 
bers 27.  8),  a  proof  of  wealth  and  unanimity.  16.  LXX. 
make  Job  live  170  years  after  his  calamity,  and  240  in  all. 
This  would  make  him  seventy  at  the  time  of  his  calamity, 
which  added  to  140  in  Hebrew  text  makes  up  210;  a  little 
more  than  the  age  (205)  of  Terah,  father  of  Abraham,  per- 
haps his  contemporary.  Man's  length  of  life  gradually 
shortened,  till  it  reached  threescore  and  ten  in  Moses' 
time  (Psalm  90. 10).  16.  sons'  sons— A  proof  of  Divine  fa- 
vour (Genesis  50.  23 ;  Psalm  128.  6 ;  Proverbs  17.  6).  17.  fuU 
of  days — Fully  sated  and  contented  with  all  the  happiness 
that  life  could  give  him;  realizingwhat  Eliphaz  had  painted 
as  the  lot  of  the  godly  (ch.  5.  26;  Psalm  91.  1^;  Genesis  25. 
8 ;  35.  29).  LXX.  adds,  "  It  is  written,  that  he  will  rise  again 
with  those  whom  the  Lord  will  raise  up."  Cf.  Matthew 
27. 52,  53,  from  which  it  perhaps  was  derived  spuriously. 


ANCIENT  MUSICAL   INSTRUMENTS. 


HuOOAB,  TIK  AkcIBVT  OroAN. 


IlOUBLK  FlUTI   01'    THE  AkCIKNW. 


GmxK  Flutb-playir. 


TBB   TlUUltL,  OR  TABRB.T 


ThB   FlAHr  OR   KtNNOR. 

From  Ueicription  d«  lEjupte. 


TaMBOVRINBA  or   EaBTSRN  ORIOfN. 

From  Description  de  i'Eg)  pte. 


Kaitirn  Lvrb 
From  Description  de  l'}^yp(e. 


Introduction,  PSALMS.  Introduction. 

THE 

BOOK   OF    PSALMS. 

INTRODUCTION. 

The  Hebrew  title  of  this  book  is  [Tehillm]  praises  or  hymns,  for  a  leading  feature  in  its  contents  is  praise,  though  the 
word  occurs  in  the  title  of  only  one  Psalm  (145).  The  Greek  title  (in  the  Septuagint,  a  translation  made  200  years 
before  Christ)  is  psalinoi,  whence  our  word  Psalms.  This  corresponds  to  the  Hebrew  word  mizmoi  by  which  sixty-five 
Psalms  are  designated  in  their  inscriptions,  and  which  tlie  Syriac,  a  language  like  the  Hebrew,  uses  for  the  whole 
book.  It  means,  as  does  also  the  Greek  name,  an  ode,  or  song,  whose  singing  is  accompanied  by  an  instrument,  par- 
ticularly the  harp  (cf.  1  Chronicles  16.  4-S;  2  Chronicles  5. 12, 13).  To  some  Psalms,  the  Hebrew  word  (shir)  a  song,  is 
prefixed.  Paul  seems  to  allude  to  all  these  terms  in  Ephesians  5.  19,  "singing  ...  in  psalms,  hymns,  and  spiritual 
sonffs." 

Titles.— To  more  than  a  hundred  Psalms  are  prefixed  inscriptions,  which  give  one  or  more  (and  In  one  case,  60th, 
all)  of  these  particulars:  the  direction  to  the  musician,  the  nanie  of  the  author  or  the  instrument,  the  style  of  the 
music  or  of  the  poetry,  the  subject  or  occasion.  The  authority  of  tliese  inscriptions  has  been  disputed  by  some 
writers.  They  say  that  the  earliest  translators,  as  the  Greek  and  Syriac,  evince  a  disregard  for  their  authority,  by 
variations  from  a  proper  translation  of  some,  altering  others,  and,  in  several  instances,  supplying  titles  to  Psalms 
which,  in  Hebrew,  had  none.  It  is  also  alleged,  that  the  subject  of  a  Psalm,  as  given  in  the  title,  is  often  inconsistent 
with  its  contents.  But  those  translators  have  also  varied  from  a  right  translation  of  many  passages  in  the  Bible, 
which  all  agree  to  be  of  good  authority ;  and  the  alleged  inconsistency  may  be  shown,  on  more  accurate  investigation, 
not  to  exist.  The  admitted  antiquity  of  these  inscriptions,  on  the  other  hand,  and  even  their  obscuritj',  raise  a  pre- 
sumption in  their  favour,  while  such  prefaces  to  a  composition  accord  with  the  usages  of  that  age  and  part  of  the 
world,  cf.  Isaiali  38.  9. 

"  T}ie  Chief  Musician'^  was  the  superintendent  of  the  music,  cf.  1  Chronicles  15. 21,  Marg.  To  prefixed  to  this,  means, 
pertaining  to  in  his  ofllcial  character.  This  inscription  is  found  in  53  Psalms,  and  is  attached  to  Habakkuk's  prayer, 
Habakkuk  3.  The  same  Hebrew  preposition  is  prefixed  to  the  name  of  the  author,  and  translated  of,  as  "a  Psalm 
o/ David,"  "o/ Asaph,"  except  that  to  "  the  sons  of  Korah,"  it  is  translated /or,  which  is  evidently  wrong,  as  the 
usual  direction,  "to  the  chief  musician,"  is  given,  and  no  other  authorship  intimated.  On  the  apparent  exception  to 
this  last  remark,  see  below,  and  Psalm  88.,  title.  Tiae  explanations  of  other  particulars  in  the  titles  will  be  given  as 
they  occur. 

Authors.— This  book  is  usually  called  "The  Psalms  of  David,"  he  being  the  only  author  mentioned  in  the  New 
Testament,  Luke  20.  42,  and  his  name  appearing  in  more  titles  than  that  of  any  other  writer.  Besides  about  one-half 
of  the  Psalms  in  which  it  thus  appears,  the  2d  and  95th  are  ascribed  to  him.  Acts  4.  25,  and  Hebrews  4.  7.  He  was 
probably  the  author  of  many  others  which  appear  without  a  name.  He  used  great  efforts  to  beautify  the  worship  of 
the  sanctuary.  Among  the  288  Levites  he  appointed  for  singing  and  performing  instrumental  music,  we  find  men- 
tioned the  "sons  of  Korali,"  1  Chronicles  9. 19;  including  Heman,  1  Chronicles  6.  33-;38;  and  also  Asaph,  89-44;  and 
Ethan,  15-19.  God  was  doubtless  pleased  to  endow  these  men  with  the  inspiration  of  His  Spirit,  so  that  thcj'  used 
those  poetic  talents  which  their  connection  with  the  kindred  art  of  music  had  led  them  to  cultivate,  in  tlie  produc- 
tion of  com  positions  like  those  of  their  king  and  patron.  To  Asaph  are  ascribed  twelve  Psalms;  to  the  sons  of  Korali, 
eleven.  Including  the  88th,  which  is  also  ascribed  to  Heman,  that  being  the  only  instance  in  which  the  name  of  the 
"son"  (or  descendant)  is  mentioned;  and  to  Ethan,  one.  Solomon's  name  appears  before  the  72d  and  127th  ;  and  that 
of  Moses  before  the  90th.    Special  questions  respecting  authorship  will  be  explained  as  they  arise. 

Contexts. — As  the  book  contains  150  independent  compositions,  it  is  not  susceptible  of  any  logical  analysis.  Tho 
Jews  having  divided  it  into  five  books,  corresponding  to  the  Five  Books  of  Moses  (1st,  1^2;  2d,  43-72;  3d,  73-89;  4th, 
90-106;  5th,  107-150),  many  attempts  have  been  made  to  discover,  in  this  division,  some  critical  or  practical  value,  but 
In  vain.  Sundry  eftbrts  have  been  made  to  classify  the  Psalms  by  subject.  That  of  "  Angus'  Bible  Hand-Book"  is 
perhaps  the  most  useful,  and  is  appended. 

Still  the  Psalms  have  a  form  and  character  peculiar  to  themselves ;  and  with  individual  diversities  of  style  and 
subject,  they  all  assimilate  to  that  form,  and  together  constitute  a  consistent  system  of  moral  truth.  They  are  all 
poetical,  and  of  that  peculiar  parallelism  (Introduction  to  Poetical  Books)  which  distinguished  Hebrew  poetry.  They 
are  all  lyrical,  or  songs  adapted  to  musical  instruments,  and  all  religious  lyrics,  or  such  as  were  designed  to  be  used 
in  the  sanctuary  worship. 

The  distinguishing  feature  of  the  Psalms  is  their  devotional  character.  Whether  their  matter  be  didactic,  histori- 
cal, prophetical,  or  practical,  it  is  made  the  ground  or  subject  of  prayer,  or  praise,  or  both.  The  doctrines  of  theology 
and  precepts  of  pure  morality  are  here  inculcated.  God's  nature,  attributes,  perfections,  and  works  of  creation, 
providence,  and  grace,  are  unfolded.  In  the  subllmest  conceptions  of  the  most  exalted  verse.  His  glorious  supremacy 
over  the  principalities  of  heaven,  earth,  and  hell,  and  His  holy,  wise,  and  powerful  control  of  all  material  and  imma- 
terial agencies,  are  celebrated.  The  great  covenant  of  grace  resting  on  the  fundamental  promise  of  a  Redeemer,  both 
alike  the  provisions  of  God's  exhaustless  mercy,  is  set  forth  in  respect  of  the  doctrines  of  regeneration  by  the  Spirit, 
forgiveness  of  sins,  repentance  toward  God,  and  faith  toward  Jesus  Christ,  while  Its  glorious  results,  involving  the 
salvation  of  men  "from  the  ends  of  the  earth,"  are  proclaimed  in  believing,  prophetic  prayer  and  thankful  praise. 
The  personal  history  of  the  authors,  and  especially  David's  in  its  spiritual  aspects,  is  that  of  God's  people  generally. 
Christian  biography  Is  edifying  only  as  it  Is  truth  Illustrated  In  experience,  such  as  God's  Word  and  Spirit  produce. 
It  may  be  factitious  In  origin  and  of  doubtful  authenticity.  But  here  the  experience  of  the  truly  pious  Is  detailed, 
under  Divine  influence,  and  "  In  words  which  the  Holy  Ghost"  taught.  The  whole  inner  life  of  the  pious  man  Is  laid 
open,  and  Christians  of  all  ages  have  here  the  temptations,  conflicts,  perplexities,  doubts,  fears,  penitent  moanings, 
and  overwhelming  griefs  on  the  one  hand,  and  the  joy  and  hope  of  pardoning  mercy,  the  victory  over  the  seductions 

345 


The  Happiness  of  the  Godly,  PSALM   I  and  the  Unhappiness  of  the  Ungodly, 

of  false-hearted  flatterers,  and  deliverance  from  the  power  of  Satan  on  the  other,  with  wliicli  to  compare  their  own 
spiritual  exercises.  Here,  too,  are  the  fruits  of  that  sovereign  mercy,  so  often  sought  in  earnest  prayer,  and  when 
found,  so  often  sung  in  rapturous  joy,  exhibited  by  patience  in  adversity,  moderation  in  prosperity,  zeal  for  God'B 
glory,  love  for  man,  justice  to  the  oppressed,  holy  contempt  for  the  proud,  magnanimity  towards  enemies,  faithful- 
ness towards  friends,  delight  in  the  prosperity  of  Zion,  and  believing  prayer  for  her  enlargement  and  perpetuity. 

The  historical  summaries  of  the  Psalms  aie  richly  instructive.  God's  choice  of  the  patriarchs,  the  sufferings  of  the 
Israelites  in  Egypt,  their  exodus,  temptations  of  God,  rebellions  and  calamities  in  the  wilderness,  settlement  in 
Canaan,  backslidings  and  reformations,  furnish  illustrations  of  God's  providential  government  of  His  people,  indi- 
vidually and  collectively,  tending  to  exalt  His  adorable  grace  and  abase  human  pride.  But  tlie  promises  and  proph- 
ecies connected  with  these  summaries,  and  elsewhere  presented  in  the  Psalms,  have  a  far  wider  reach,  exhibiting 
the  relations  of  the  book  to  the  great  theme  of  promise  and  prophecy: 

The  Messiah  and  his  Kingdom.— David  was  God's  chosen  servant  to  rule  His  people,  as  the  head  at  once  of  the 
<?tate  and  the  Church,  the  lineal  ancestor,  "according  to  the  flesh,"  of  His  adorable  Son,  and  His  type,  in  His  ofllclal 
relations,  both  in  suffering  and  in  triumph,  Genei-ally,  David's  trials  by  the  ungodly  depicted  the  trials  of  Christ,  and 
his  final  success  the  success  of  Christ's  kingdom.  Typically,  he  uses  language  describing  his  feelings,  whicli  only 
finds  its  full  meaning  in  the  feelings  of  Christ.  As  such  it  is  quoted  and  applied  in  tlie  New  Testament.  And  farther, 
in  view  of  the  great  promise  (2  Samuel  7.)  to  him  and  his  seed,  to  which  such  frequent  reference  is  made  in  the  Psalms, 
David  was  inspired  to  know,  that  though  his  earthly  kingdom  should  perish,  his  spiritual  would  ever  endure,  in  the 
power,  beneficence,  and  glory  of  Christ's.  In  repeating  and  amplifying  that  promise,  he  speaks  not  only  as  a  type,  but 
"being  a  prophet,  and  knowing  that  God  had  sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  according  to 
the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne,"  he  "  foretold  the  sutt'erings  of  Christ  and  the  glory  that  should 
follow.  His  incarnation,  humiliating  sorrows,  persecution,  and  cruel  death  are  disclosed  in  tlie  plaintive  cries  of  a 
despairing  sufferer;  and  His  resurrection  and  ascension.  His  eternal  priesthood.  His  royal  dignity,  His  prophetical 
office,  the  purchase  and  bestowal  of  the  gifts  of  the  Spirit,  the  conversion  of  the  nations,  the  establishment,  increase, 
and  perpetuity  of  the  Church,  the  end  of  time,  and  the  blessedness  of  the  riglateous  who  acknowledge,  and  the  ruin 
of  the  wicked  who  reject,  this  King  in  Zion,  are  predicted  in  the  language  of  assured  confidence  and  joy."  While 
these  great  themes  have  supplied  tlie  people  of  God  with  a  popular  theology  and  a  guide  in  religious  experience  and 
Christian  morality,  clothed  in  the  language  of  devotion,  they  have  provided  an  inspired  liturgy  in  which  the  pious, 
of  all  creeds  and  sects,  have,  for  nearly  three  thousand  years,  poured  out  their  prayers  and  praises.  The  pious  Jew, 
before  the  coming  of  Christ,  mourned  over  the  adversity,  or  celebrated  the  future  glories,  of  Zion,  in  the  words  of  her 
ancient  king.  Our  Saviour,  witli  his  disciples,  sung  one  of  these  hymns  on  the  night  on  which  he  was  betrayed :  he 
took  from  one  the  words  in  which  he  uttered  the  dreadful  sorrows  of  his  soul,  and  died  with  those  of  another  on  his 
lips.  Paul  and  Silas  in  the  dungeon,  primitive  Christians  in  their  covert  places  of  worship,  or  the  costly  churches  of 
a  later  day,  and  the  scattered  and  feeble  Christian  flocks  in  the  prevalence  of  darkness  and  error  through  the  Middle 
Ages,  fed  their  faith  and  warmed  their  love  with  these  consoling  songs.  Now,  throughout  the  Christian  world, 
in  untold  forms  of  version,  paraphrase,  and  imitation,  by  Papists  and  Protestants,  Prelatists  and  Presbyterians — In- 
dependents, Baptists,  Methodists— men  of  all  lands  and  all  creeds,  in  public  and  private  worship,  God  is  still  adoi:ed 
in  the  sentiments  expressed  in  these  venerable  Psalms.  From  the  tone  of  sorrow  and  suffering  which  pervade  their 
earlier  portions  we  are  gradually  borne  on  amid  alternate  conflicts  and  triumphs,  mournful  complaints  and  awaken- 
ing confidence ;  as  we  approach  the  close  the  tones  of  sorrow  grow  feebler,  and  those  of  praise  wax  louder  and  stronger 
—till,  in  the  exulting  strains  of  the  last  Psalm,  the  chorus  of  earth  mingles  with  the  hallelujahs  of  the  multitude, 
which  no  man  can  number,  in  the  sanctuary  above. 

Angus'  or  Bickersteth's  arrangement  may  be  profitably  used  as  a  guide  for  finding  a  Psalm  on  a  special  topic.  It  is 
a  little  modified,  as  follows : 

1,  Didactic.— Good  and  bad  men.  Psalm  1,  5, 7,  9-12, 14, 15, 17,  24,  25,  32,  34,  36,  37,  50,  52,  53,  58,  73,  75,  84,  91,  92,  94, 112, 121, 
125, 127, 128,  laS;  God's  Law,  Psalm  19, 119;  Human  life  vain,  Psalm  30,  49,  90;  Duty  of  Rulers,  Psalm  82, 101.-2.  Praise. 
(1)  For  God's  goodness  generally  to  Israel,  Psalm  4G,  48,  65,  66,  68,  76,  81,  85,  98, 105, 124, 126, 129, 135, 136, 149 ;  (2)  To  Good 
jfen,  Psalm  23,  34,  36,  91, 100,  103, 107, 117, 121, 145, 146;  (3)  Mercies  to  Individuals,  Psalm  9,  IS,  22,  30,40,  75, 103, 108, 116, 118, 
138,  144 ;  (4)  For  His  attributes  generally.  Psalm  8, 19, 24,  29,  33,  47,  50,  6.5,  66,  76,  77,  93,  95-97,  99,  104,  111,  113-115, 134, 139, 147, 
148, 150.— 3.  Devotional— expressive  of  (1)  Penitence,  Psalm  6, 25,  32,  38,  51, 102, 130, 143;  (2)  Trust  in  trouble.  Psalm  3, 16, 
27,  31,  54,  56,  57,  61,  62,  71,  86;  (3)  Sorrow  with  Hope,  Psalm  .13,  22,  69,  77,  88;  (4)  Of  Deep  Distress,  Psalm  4,  5, 11,  28,  41,  55,  59, 
64, 70, 109, 120, 140, 141, 143;  (5)  Feelings  when  deprived  of  Religious  Privileges,  Psalm  42,  43,  63,  84;  (6)  Desire  for  Help, 
Psalm  7, 17,  26,  35,  44,  60,  74,  79,  80,  SS,  89,  94, 102, 129,  137;  (7)  Intercession,  Psalm  20,  67, 122, 132, 144.— 4.  Historical,  Psalm  78, 
105, 106.-5.  Prophetical,  Psalm  2, 16,  22,  40,  45,  68,  69,  72,  97, 110, 118. 

iV^o^e.— The  compiler  of  the  following  notes  has  omitted  all  references  to  authors,  as  needlessly  encumbering  the  com- 
mentary. He  has  had  before  him  the  works  of  Calvin,  Scott,  Poole,  Ainsworth,  Cobbin,  Geice,  Vatablus,  Tholuck, 
J.  H.  Michaelis,  RosenmuUer,  and  Alexander.  To  the  two  last  named  he  has  been  particularly  indebted  for  the  parallel 
passages.  He  has  made  a  free  use  of  the  views  advanced  by  these  authors,  and  claims  no  credit  for  any  thing  in  the 
work  except  the  conciseness  united  with  fullness  of  exposition.  Whoever  attempts  it  will  find  it  far  easier  to  wi'ite 
a  long  commentary  than  a  brief  one. 


P^  A  T  M    T  ^^°*'    '^^^^  "^'^  °^  ^^^  plural  may  denote  fulness  and  va- 

r  O  A  Jj  iVl     X .  Pigty  (2  Chronicles  9.  7).    counsel .  .  .  way  .  .  .  seat— With 

Ver.  1-6.   The  character  and  condition,  and  the  present  their  corresponding  verbs,  mark  gradations  of  evil,  as 

and  future  destiny,  of  the  pious  and  the  wicked  are  de-  acting  on  the  principles,  cultivating  the  society,  and  per- 

scribed  and  contrasted,  teaching  that  true  piety  is  the  manently  conforming  to  the  conduct  of  the  wicked,  who 

source  of  ultimate  happiness,  and  sin  of  misery.     As  this  are  described  by  three  terms,  of  which  the  last  is  indica- 

is  a  summary  of  the  teachings  of  the  whole  book,  this  tive  of  the  boldest  impiety  (cf.  Psalm  26.4.5;  Jeremiah 

Psalm,  whether  designedly  so  placed  or  not,  forms  a  suit-  15. 17).    3.  law— all  of  God's  word  then  written,  especially 

able  preface.  the  books  of  Moses  (cf.  Psalm  119. 1,  55,  97,  &c.).    3.  UUe  a 

1.  Blessed- ^iV.,  oh,  the  happiness  —  an  exclamation  of  tree— (Jeremiah  17.7,8.)     planted— settled,  fast,     by— or 

otrong  emotion,  as  if  resulting  from  reflecting  on  the  sub-  over,    the  rivers— canals  for  irrigation.    sUall  prosper— 

346 


TTte  Singdom  of  Vknst. 


PSALMS  II— IV. 


The  Security  of  GocCs  Protection. 


lit.,  make  prosper,  brings  to  perfection.  The  basis  of  this 
condition  and  character  is  given  (Psalm  32.1).  4.  not  so — 
either  as  to  conduct  or  happiness,  like  the  chaff— which 
by  Eastern  modes  of  winnowing  against  the  wind,  was  ut- 
terly blown  away.  6.  stand  in  the  Judgment— l)e  ac- 
quitted. They  shall  be  driven  from  among  the  good  (Mat- 
thew 25.45,  46).  6.  knoweth  the  -way— attends  to  and 
provides  for  them  (Psalm  101.  6;  Proverbs  12. 10 ;  Hosea  13. 
6).  wsky  of  the  wicked— all  their  plans  will  end  in  disap- 
pointment and  ruin  (Psalm  37. 13 ;  146. 8 ;  Proverbs  4. 19). 

PSALM    II. 

Ver.  1-12.  The  number  and  authorship  of  this  Psalm 
are  stated  (Acts  4.  2.5;  13. 33).  Though  the  wa;rlike  events 
of  David's  reign  may  have  suggested  its  Imagery,  the 
scenes  depicted,  and  tlie  subjects  presented  can  only  find 
a  fuUilmeut  in  the  history  and  character  of  Jesus  Christ, 
to  which,  as  above  cited  and  Hebrews  1.5;  5.5,  the  New 
Testament  writers  most  distinctly  testify.  In  a  most  an- 
imated and  highly  poetical  style,  the  writer,  in  "four 
stanzas  of  three  verses  each,"  sets  forth  the  inveterate 
and  furious,  tliough  futile,  hostility  of  men  to  God  and 
His  anointed,  God's  determination  to  carry  out  His  pur- 
pose, that  purpose  as  stated  more  fully  by  His  Son,  the 
establishment  of  the  Mediatorial  kingdom,  and  the  im- 
minent danger  of  all  who  resist,  and  the  blessing  of  all 
who  welcome  this  naighty  and  triumphant  king. 

1.  "Wity  do  the  heathen,  &c. — Beholding,  in  prophetic 
vision,  the  peoples  and  nations,  as  if  in  a  tumultuous  as- 
sembly, raging  with  a  fury  like  the  raging  of  the  sea, 
designing  to  resist  God's  government,  the  writer  breaks 
forth  into  an  exclamation  in  which  are  mingled  surprise 
at  their  folly,  and  indignation  at  their  rebellion,  heathen 
— nations  generally,  not  as  opposed  to  Jews,  people— or, 
lit.,  peoples,  or  races  of  men.  3.  The  kings  and  rulers  lead 
on  tiieir  subjects,  set  themselves — take  a  stand,  take 
counsel  —  lit.,  sit  together,  denoting  their  deliberation. 
Anointed — Hebrew,  Messiah;  Greek,  Christ  (Jolin  1.  41). 
Anointing,  as  an  emblem  of  the  gifts  of  the  Holy  Spirit, 
was  conferred  on  prophets,  Isaiah  61.1;  priests.  Exodus 
30.30;  and  kings,  1  Samuel  10. 1;  IG.  13;  livings  1.39.  Hence 
this  title  well  suited  Him  who  holds  all  these  offices,  and 
was  generally  used  by  the  Jews  before  His  coming,  to  de- 
note Him  (Daniel  9.  2G).  While  the  prophet  has  in  view 
men's  opposition  generally,  he  here  depicts  it  in  its  cul- 
minating aspect  as  seen  in  the  events  of  Christ's  great  trial. 
Pilate  and  Herod,  and  the  rulers  of  the  Jews  (Matthew  27. 
1;  Luke  23. 1-25),  with  the  furious  mob,  are  vividly  poi-- 
trayed.  3.  The  rebellious  purposes  of  men  are  more  dis- 
tinctly announced  by  this  representation  of  their  avowal 
in  words,  as  well  as  actions,  hands  and  cords— denote 
the  restraints  of  government.  4.  By  a  figure  whose  bold- 
ness is  only  allowable  to  an  inspired  writer,  God's  con- 
duct and  language  in  view  of  this  opposition  are  now  re- 
lated. He  tliat  sitteth  in  the  lieavens— enthroned  in 
quiet  dignities  (cf.  Psalm  29. 10;  Isaiah  40. 22).  shall  laugh 
—in  supreme  contempt;  their  vain  rage  excites  His  de- 
rision. He  is  still  Vie  Lord,  lit..  Sovereign,  though  they 
rebel.  5.  Then  shall  he  speak— His  righteous  indigna- 
tion as  well  as  contempt  is  roused.  For  God  to  speak  is 
for  Him  to  act,  for  what  He  resolves  He  will  do  (Genesis 
1.3;  Psalm33.9).  vexthem— agitate  or  terrify  them  (Psalm 
83. 15).  6.  The  purpose  here  declared,  in  its  execution, 
involves  tlieir  overtlirow.  yet— ^7.,  anrf,  in  an  adversa- 
tive sense.  I  have  set— anointed,  or  firmly  placed,  witli 
allusion  in  t\xe Hebrew  to  "casting,  an  image  in  a  mould." 
Tlie  sense  is  not  materiiilly  varied  in  eitlier  case,  my 
king— appointed  by  me  and  for  me  (Numbers  27.  IS),  on 
my  lioly  hill  of  Zlon— Zion,  selected  by  David  as  tlie 
abode  of  the  ark,  and  the  seat  of  God's  visible  residence, 
as  (1  Kings  8. 1)  also  of  David,  the  head  of  the  Church  and 
nation,  and  type  of  Christ,  was  called  holy,  and  the  Church 
Itself  came  to  be  thus  named  (Psalm  9.  11;  51.  18;  99.  2; 
Isaiah  8.  18;  IS.  7,  &c.\  7.  The  king  thus  constituted  de- 
clares the  fundamental  lawof  His  kingdom,  in  the  avowal 
of  His  Sonship,  a  relation  Involving  Ills  universal  do- 
minion, tliis  day  have  I  begotten  thee— as  2  Samuel  7. 
14,  "  he  shall  be  my  son,"  is  a  solemn  recognition  of  this 


relation.  The  interpretation  of  this  passage  to  describe 
the  inauguration  of  Christ  as  Mediatorial  King,  by  no 
means  impugns  the  Eternal  Sonship  of  His  Divine  nature. 
In  Acts  13. 3:1,  Paul's  quotation  does  not  imply  an  applica- 
tion of  this  passage  to  the  resurrection;  for  raised  up  in  v. 
32  is  used  in  the  sense  of  Acts  2.  30;  3.  22,  &c.,  to  denote 
bringing  him  into  being  as  a  man ;  and  not  that  of  resur- 
rection, which  it  has  only  when,  as  in  v.  84,  allusion  is 
made  to  His  death  (Romans  1.  4),  which  says  He  was  de- 
clared as  to  His  Divine  nature  to  be  the  Son  of  God,  by 
the  resurrection,  only  teaches  that  that  event  manifested 
a  truth  already  existing.  A  similar  recognition  of  His 
Sonship  is  introduced  Hebrews  5. 5,  by  these  ends,  and  by 
others  in  Matthew  3. 17;  17.5.  8.  The  hopes  of  the  rebels 
are  thus  overthrown,  and  not  only  so,  the  kingdom  they 
opposed  is  destined  to  be  coextensive  with  the  earth. 
lieathen- or,  nations  {v.  1).  and  tlie  uttermost  parts  of 
the  earth- Psalm  22.  27,  denote  universality.  9.  His  ene- 
mies shall  be  subject  to  His  terrible  power  (Job  4.  9;  2 
Thessalonians  2. 8),  as  His  people  to  His  grace  (Psalm  110. 
2,  3).  rod  of  iron— denotes  severity  (Revelation  2. 27).  a 
potter's  vessel- when  shivered  cannot  be  mended,  which 
will  describe  utter  destruction.  10-ia.  kings.  .  .  judges 
—for  rulers  generally  (Psalm  148.  11),  who  have  been  lead- 
ers in  rebellion  sliould  be  examples  of  penitent  submis- 
sion, and  with  fear  for  His  terrible  judgments,  mingled 
with  trust  in  His  mercy,  acknowledge— kiss— the  author- 
ity of  the  Son.  '  perish  from  the  way — i.  c.,  is  suddenly 
and  hopelessly,  kindled  but  a  little— or,  in  a  little  time. 
put  their  trust  in  him— or  take  refuge  in  Him  (Psalm  5. 
11).  Men  still  cherish  opposition  to  Christ  in  their  hearts, 
and  evince  it  in  tlieir  lives.  Their  ruin,  without  such 
trust,  is  inevitable  (Hebrews  10. 29),  while  their  happiness 
In  His  favour  is  equally  sure. 

PSALM    III. 

Ver.  1-8.  For  the  historical  occasion  mentioned,  cf.  2 
Samuel  chaps.  15.-17.  David,  in  the  midst  of  great  dis- 
tress, with  filial  confidence,  implores  God's  aid,  and,  an- 
ticipating relief,  offers  praise. 

1.  Liord  .  .  .  increased— The  extent  of  the  rebellion  (2 
Samuel  15. 13)  surprises  and  grieves  him.  3.  say  of  my 
soul— I.  e.,  of  me  (cf.  Psalm  25. 3).  This  use  of  soul  is  com- 
mon; perhaps  it  arose  from  regarding  the  soul  as  man's 
chief  part,  no  help  .  .  .  in  God — rejected  by  Him.  This 
is  the  bitterest  reproach  for  a  pious  man,  and  denotes  a 
spirit  of  malignant  triumph.  Selah— This  word  is  of  very 
obscure  meaning.  It  probably  denotes  i-est  or  pause,  both 
as  to  the  music  and  singing,  intimating  something  em- 
phatic in  tlie  sentiment  (cf.  Psalm  9.  16).  3.  But — lit.,  and 
(Psalm  2.  6).  He  repels  the  repx-oach  by  avowing  his  con- 
tinued trust,  shield — a  favourite  and  often-used  figure 
for  protection,  my  glory- its  source,  lifter  up  of  mine 
liead— one  who  raises  me  from  despondency.  4.  cried 
.  ,  .  heard— Such  has  been  my  experience.  The  last  verb 
denotes  a  gracious  hearingoranswering.  out  of  (or,from) 
Ills  holy  hill— Zion  (Psalm  2.  6),  His  visible  earthly  resi- 
dence. 5.  the  Iiord  sustained  me — lit.,  will  sustain  me,  as 
if  his  langviage  or  thought  when  he  laid  down,  and  the 
reason  of  his  composure.  6.  ten  thousands  of  people— 
or,  myriads,  any  very  gi-eat  number  (cf.  2  Samuel  16. 18). 
7.  Arise,  O  Lord  — God  is  figuratively  represented  as 
asleep  to  denote  His  apparent  indifference  (Psalm  7.  6). 
The  use  of  cheek-bone  and  teetJi  represents  his  enemies  as 
fierce,  like  wild  beasts  ready  to  devour  (Psalm  27.  2),  and 
smiting  their  cheek-bone  (1  Kings  22. 24)  denotes  violence 
and  insult,  thou  hast  broken— God  took  his  part,  ut- 
terly depriving  the  enemy  of  power  to  injure.  8.  An  as- 
cription of  praise  to  a  delivering  God,  whose  favour  is  an 
elficieut  benefit. 

PSALM    IV. 

Ver.  1-8.  On  Neginoth,  i.  e,,  stringed  instruments,  as  the 
kind  of  musical  accompaniment.  On  other  parts  of  title,  cf. 
Introduction.  The  historical  occasion  was  probably  the 
same  as  that  of  the  foregoing.  The  writer,  praying  for 
further  relief,  admonishes  his  enemies  of  the  vanity  ol 

347 


Prayer  in  Sickness. 


PSALMS  V— VIII. 


Profession  of  Innocenicy. 


attacking  (Jod's  servant,  exhorts  them  to  repentance,  and 
avows  his  confidence  and  peace  in  God's  favour. 
1.  Hear— as  Ps.  3.  4.    God  my  righteousness — or,  my 

righteous  God,  as  my  holy  liill  (Psalm  2.  6),  who  will  act 
toward  me  on  righteous  principles.  tUou  Uast  enlarged 
— expresses  relief  afforded  in  opposition  to  distress,  which 
IS  expressed  by  a  word  denoting  straits  or  pressure.  Past 
favour  is  a  ground  of  hope  for  future.  3.  sons  of  inen — 
Men  of  note  or  prominence  (cf.  2  Chronicles  21,  9).  turn 
my  glory — or,  royal  dignity,  to  shame  —  or  reproach. 
vanity— a  foolish  and  hopeless  enterprise  (Psalm  2.  1). 
leasing— a  lie.  3.  godly— an  object  as  well  as  subject  of 
Divine  favour  (cf.  Psalm  105.  14,  15).  4r.  stand  in  awe— 
(Ephesians  4.  26),  from  Septuagini—he  angry.  Both  clauses 
are  qualified  by  not.  5.  Not  only  repent,  but  manifest 
penitence  by  sacrifices  of  righteousness  or  righteous  sac- 
rifices, &c.  G,  7.  contrast  true  with  vain  confidence. 
light  of  countenance- figure  for  favour  (Numbers  6.  26 ; 
Psalm  44.  3;  81.  16).  corn  and  -wiiie— lit.,  new  corn  and 
wine,  increased— an  abundant  harvest  giving  great  joy 
(Isaiah  9. 3).  8.  hoth  lay  me  do^vn,  &c.— or  will  lie  down 
at  once,  and  sleep  in  sure  confidence  and  quiet  repose 
(Psalm  3.  5). 

PSALM    V. 

Ver.  1-12.  Upon  Nehiloth—fiwtcs  or  wind  instruments. 
The  writer  begs  to  be  heard,  on  the  ground  of  God's  re- 
gard for  His  covenant  people  and  true  worshippers  as 
contrasted  with  His  holy  hatred  to  the  wicked.  He  prays 
for  Divine  guidance,  on  account  of  his  watchful,  malig- 
nant and  deceitful  enemies;  and  for  their  destruction  as 
being  also  God's  enemies.  At  the  same  time  he  expresses 
his  confidence  that  God  will  extend  aid  to  His  people. 

1.  meditation— moanings  of  that  half-uttei-ed  form  to 
wliicli  deep  feeling  gives  rise — groanings,  as  Romans  8. 
26,  27.  a.  HearUen— incline  (tlie  ear.  Psalm  10.  17,  cf. 
Psalm  61.  2)— give  close  attention,  my  cry— i.  e.,  for  help 
(Psalm  61.  2;  Jeremiah  8.  19).  my  King— thus  by  cove- 
nant relation  interested  in  my  cause.  3.  direct— ZW.,  set  in 
order,  as  the  shewbread  was  placed  or  set  in  order  (Exodus 
40. 23).  4:.  For,  &c.— God  only  regards  sincere  worshippers. 
evil — or,  tlie  evil  man.  d-well — lodge,  remain  under  pro- 
tection. 5.  foolish— vainglorious  and  insolent,  iniquity 
— especially  sucli  as  denotes  a  negation,  or  defect,  i.  e.,  of 
moral  principle.  6.  leasing- a  lie.  the  hloody  .  .  .  man 
—lit.,  man  of  fctood- murderer.  7.  But— (as  Psalm  2.  6)  lit., 
and.  house— (1  Chronicles  9.  23),  the  tabernacle,  temple 
— lit.,  palace,  applied  to  God's  residence,  the  Holy  of  Holies 
(1  Samuel  3.  3;  2  Samuel  22.  7) ;  the  inner  part  of  the  taber- 
nacle. toM'ard- not  in,  the  high  priest  alone  was  allowed 
to  enter.  8.  enemies— W.,  ivatchers  (Psalm  27.  11),  hence 
special  need  of  guidance,  in  tliy  »-lghteousness— an  at- 
tribute implying  faithfulness  in  promises  as  well  as 
threatenings.  mafee  thy  ivay  straight— t.  e.,  make  the 
way  of  providence  plain.  9.  The  wicked  are  not  reliable, 
because  by  nature  fuUof  wickedness,  or  Zi7.,«>ic/>;erfnes*£'s,of 
every  kind  (Romans  8.  7).  sepitlchre — a  dwelling-place  of 
corruption,  emitting  moral  putridness.  flatter — or,  make 
smooth,  their  tongue — speaks  deceitfully.  10.  Destroy — 
or,  condemn  them  to  destruction  as  guilty.  11.  defendest 
— (ct.  Margin),  love  thy  name  —  thy  manifested  perfec- 
tions (Psalm  9.10).  13.  Avlth  favour— or,  acceptance, 
alluding  to  the  favour  shown  to  an  acceptable  otTering 
and  worshipper  (Leviticus  7. 18 ;  19.  7).  shield- (cf.  Psalm 
3.  3). 

PSALM  VI. 

Ver.  1-10.  On  Ncginoth  (cf.  Psalm  4)  xipon  8heminith—the 
eighth — an  instrument  for  the  eighth  key — or,  more  proba- 
bly, the  bass,  as  it  is  contrasted  with  Alamoth  (the  treble. 
Psalm  46.)  in  1  Chronicles  15.  20,  21.  In  deep  affliction  the 
Psalmist  appeals  to  God's  mercy  for  relief  from  chastise- 
ment, whicli  otherwise  must  destroy  him,  and  thus  dis- 
able him  from  God's  service.  Sure  of  a  gracious  answer, 
he  triumphantly  rebukes  his  foes. 

1.  He  owns  his  ill  desert  in  begging  a  relief  from  chas- 
tisement. 3. 1  am  >vealK— as  a  culled  plant  (Isaiah  24.  4). 
my  hones— the  very  frame,  ai-c  vexed- (Psalm  2.  5)— 
shaken  with  fear.  3.  ho-»v  long T— shall  this  be  so  (cf. 
348 


Psalm  79. 5).  but — or,  and.  thou— the  sentence  Is  incom- 
plete as  expressive  of  strong  emotion.  ■*.  Return — i.  e., 
to  my  relief— or,  turn,  as  now  having  His  face  averted,  for 
thy  mercies'  sake — to  illustrate  thy  mercy.  5.  (Cf.  Psalm 
115.  17,  18;  Isaiah  38.  18.)  There  is  no  incredulity  as  to  a 
future  state.  The  contrast  is  between  this  scene  of  life, 
and  the  grave  or  sheol,  the  unseen  world  of  the  dead,  give 
.  . .  thanks — or,  praise  for  mercies.  6.  By  a  strong  figure 
the  abundance  as  well  as  intensity  of  grief  is  dejucted. 
7.  consumed — or,  has  failed,  denoting  general  debility 
(Psalm  13.  3 ;  38. 10).  -waxeth  old — or,  din's,  grief— mingled 
with  indignation.  8,  9.  Assured  of  God's  hearing,  he 
suddenly  defies  his  enemies  by  an  address  indicating  that 
he  no  longer  fears  thom;  10,  and  knows  they  will  be  dis- 
appointed and  in  their  turn  (cf.  v,  3)  be  terror-stricken  or 
confounded. 

PSALM   VII. 

"Ver.  1-17.  Shiggaion — a  plaintive  song  or  elegy.  Though 
obscure  in  details,  this  title  seems  to  intimate  that  the 
occasion  of  this  Psalm  was  some  event  in  David's  perse- 
cution by  Saul.  He  prays  for  relief,  because  he  is  inno- 
cent, and  Godwin  be  glorified  in  his  vindication.  He 
thus  passes  to  the  celebration  of  God's  righteous  govern- 
ment, in  defending  the  upright  and  punishing  the  wicked, 
whose  malignant  devices  will  result  in  their  own  ruin; 
and,  confident  of  God's  aid,  closes  with  rejoicing. 

1,  3.  Though  many  enemies  set  upon  him,  one  is  singled 
out  as  prominent;  and  compared  to  a  wild  beast  tearing 
his  prey  to  pieces  (cf.  1  Samuel  20. 1 ;  23.  23;  26. 19).  3.  If  I 
have  done  this — i.  <?.,  the  crime  charged  in  the  "words  of 
Cush"  (cf.  1  Samuel  24.  9).  4.  If  I  have  injured  my  friend. 
yea,  I  have  delivered,  &c. — This  makes  a  good  sense,  but 
interrupts  the  course  of  thought,  and  hence  it  is  proposed 
to  render — if  I  have  spoiled  my  enemy — in  either  case,  cf. 
1  Samuel  24.  4-17;  31.  8,  11.  5,  This  is  the  consequence,  if 
such  has  been  his  conduct,  mine  honour — (cf.  Psalm  3. 
3;  4.2) — my  personal  and  official  dignity.  6.  God  is  in- 
volved as  if  hitherto  careless  of  him  (Psalm  3.  7;  9. 18). 
rage — the  most  violent,  like  a  flood  rising  over  a  river's 
banks,  the  judgment  .  .  .  commanded — or,  ordained; 
a  just  decision.  7.  compass  thee— as  those  seeking  jus- 
tice, return  thou  on  high  —  assume  the  judgment- 
seat,  to  be  honoured  as  a  just  Ruler  by  them.  8.  Though 
not  claiming  innocence  in  general,  he  can  confidently  do 
so  in  this  case,  and  in  demanding  from  the  Judge  of  all 
the  earth  a  judgment,  he  virtually  asks  acquittal.  9.  the 
hearts  and  reins— the  alfections  and  motives  of  men,  or 
the  seat  of  them  (cf.  Psalm  16.  7;  26.  2);  as  we  use  heart  and 
bosom  or  breast.  10.  defence— it*.,  shield  (Psalm  5. 12).  11. 
judgeth— as  v.  8.  tlxe  -wicked- though  not  expressed,  are 
implied,  for  they  alone  are  left  as  objects  of  anger ;  13, 13, 
and  here  distinctly  pointed  out,  though  by  changing  the 
person,  a  very  common  mode  of  speech,  one  is  selected  as 
a  representative  of  wicked  men  generally.  The  military 
figures  are  of  obvious  meaning,  against  the  persecutors 
—some  render  "for  burning,"  but  the  former  is  the  best 
sense.  Arrows  for  burning  would  be  appropriate  in 
besieging  a  town,  not  in  warring  against  one  man  or  a 
company  in  open  fight.  14.  The  first  clause  expresses  the 
general  idea  that  wicked  men  labour  to  do  evil,  the  others 
carry  out  the  figure  fully.  15,  16.  1  Samuel  18.  17;  31.  2 
illustrate  the  statement  whether  alluded  to  or  not.  These 
verses  are  expository  of  v.  14,  shoAving  hoAV  the  devices  of 
the  wicked  end  in  disappointment,  falsifying  their  expec- 
tations. 17.  his  righteousness— (Psalm  5.  8.)  Thus  illus- 
trated in  the  defence  of  his  servant  and  punishment  of 
the  wicked. 

PSALM  VIII. 

Ver.  1-19.  Upon  (or  according  to  the)  GittUh,  probably 
means  that  the  musical  performance  was  directed  to  be 
according  to  a  tune  of  that  name;  which,  derived  from 
Gath,  a  wine-press,  denotes  a  tune  (used  in  connection 
with  gathering  tlie  vintage)  of  a  joyous  character.  All 
the  Psalms  to  which  this  term  is  prefixed  are  of  such  a 
character.  The  Psalmist  gives  vent  to  his  admiration  of 
God's  manifested  perfections,  by  celebrating  His  conde- 
scending and  beneficent  providence  to  man  as  evinced  by 


Godts  Love  to  Man. 


PSALMS  IX,  X. 


God  Praised  Jor  his  Judgments. 


the  posi  tion  of  the  race,  as  originally  created  and  assigned 
a  dominion  over  the  works  of  His  hands. 

1.  t!iy  name— perfections  (Psalm  5.  11 ;  7.  17).  -who  Hast 
eet—lit.,  which  set  thou  thy  gtor'y,  &c.,  or,  which  glory  of  thine 
set  thou,  &c.,  i.  e.,  make  it  more  conspicuous  as  if  earth 
were  too  small  a  theatre  for  its  display.  A  similar  expo- 
sition suits  the  usual  rendering,  a.  So  manifest  are  God's 
perfections,  that  by  very  weak  instruments  He  conclu- 
sively sets  forth  His  praise.  Infants  are  not  only  wonder- 
ful illustrations  of  God's  power  and  skill,  in  their  phys- 
ical constitution,  instincts,  and  early  developed  intelli- 
gence, but  also  in  their  spontaneous  admiration  of  God's 
works,  by  which  they  put  to  shame — still — or,  silence 
men  who  rail  and  cavil  against  God.  A  special  illustra- 
tion of  the  passage  is  afforded  in  Matthew  21. 16,  when 
our  Saviour  stilled,  the  cavillers  by  quoting  these  words; 
for  the  glories  with  which  God  invested  His  incarnate 
Son,  even  in  His  humiliation,  constitute  a  most  wonderful 
display  of  the  perfections  of  His  wisdom,  love,  and  power. 
In  view  of  the  scope  of  v.  4-8  (see  below),  this  quotation  by 
our  Saviour  may  be  regarded  as  an  exposition  of  the 
prophetical  character  of  the  words,  sucklings — among 
tiie  Hebrews  were  probably  of  an  age  to  speak  (cf.  1  Sam- 
uel 1.  22-24;  Mark  7.  27).  ortlained— founded,  or  prepared, 
and  perfected,  which  occurs  in  Matthew  21. 16;  taken  from 
the  Septuagint  has  the  same  meaning.  strengtU — In  tlie 
quotation  in  the  New  Testament,  pi-aise  occurs  as  tlie 
consequence  or  effect  put  for  the  cause  (cf.  Psalm  118. 14). 
avenger— as  in  Psalm  44. 16;  one  desirous  of  revenge,  dis- 
posed to  be  quarrelsome,  and  so  apt  to  cavil  against  God's 
government.  3,  4.  Tlie  allusion  to  the  magnificence  of 
the  visible  heavens  is  introduced  for  the  purpose  of  illus- 
trating God's  condescension,  wlio,  tliough  the  mighty 
Creator  of  tliese  glorious  worlds  of  light,  makes  man  the 
object  of  regard  and  recipient  of  favour,  man— lit.,  frail 
man,  an  allusion  to  his  essential  infirmity,  son  of 
man — only  varies  the  form  of  speech,  vlsltest — in  favour 
(Psalm  Go.  10).  Tills  favour  is  now  more  fully  illus- 
trated. 5-8.  God  has  placed  man  next  in  dignity  to 
angels,  and  but  u  little  lower,  and  crowned  him  witli  the 
empire  of  tiie  world,  glory  and  lionour — are  the  attri- 
butes of  royal  dignity  (Psalm  21.5;  45.3).  The  position 
assigned  man  is  that  described  (Genesis  1. 26-28)  as  belong- 
ing to  Adam,  in  his  original  condition,  the  terms  em- 
ployed in  detailing  tlie  sulijects  of  man's  dominion 
corresponding  with  tiiose  there  used.  In  a  modified 
sense,  in  liis  present  fallen  state,  man  is  still  invested 
witli  some  remains  of  this  original  dominion.  It  is  very 
evident,  however,  by  the  apostle's  inspired  expositions 
(Hebrews  2.  6-8;  1  Corinthians  15.  27,  28)  that  the  language 
here  employed  finds  its  fulfilment  only  in  the  final  exal- 
tation of  Christ's  human  nature.  There  is  no  limit  to  the 
"  all  things"  mentioned,  God  only  excepted,  who  "  puts  all 
tilings  under."  Man,  in  the  person  and  glorious  destiny  of 
Jesus  of  Nazaretli,  the  second  Adam,  the  head  and  repre- 
sentative of  the  race,  will  not  only  be  restored  to  his  original 
position,  but  exalted  far  beyond  it.  "The  last  enemy, 
death,"  through  fear  of  which,  man,  in  his  present  estate, 
is  "all  his  lifetime  in  bondage,"  "shall  be  destroyed." 
Then  all  tilings  will  have  been  put  under  his  feet,  "prin- 
cipalities and  powers  being  made  subject  to  him."  This 
view,  so  far  from  being  alien  from  the  scope  of  the 
passage,  is  more  consistent  than  any  other;  for  man  as  a 
race  cannot  well  be  conceived  to  have  a  higher  honour 
put  upon  him  than  to  be  thus  exalted  In  the  person  and 
destiny  of  .Tesus  of  Nazareth.  And  at  the  same  time,  by 
no  other  of  His  glorious  manifestations  has  God  more 
illustriously  declared  those  attributes  which  distinguish 
His  name  tlian  in  tlie  scheme  of  redemption,  of  which 
this  economy  forms  such  an  Important  and  essential 
feature.  In  the  generic  Import  of  the  language,  as  de- 
scribing man's  present  relation  to  the  works  of  God's 
hands.  It  may  be  regarded  as  typical,  thus  allowing  not 
only  the  usual  application,  but  also  this  higher  sense 
which  the  inspired  writers  of  the  New  Testament  have 
assigned  it.  9.  Appropriately,  the  writer  closes  this  brief 
but  pregnant  and  sublime  song  of  praise  with  the  terms 
of  admiration  with  which  it  wivs  opened. 


PSALM    IX. 

Ver.  1-20.  Upon  Muth-labben,  or,  after  tlie  manner  accord- 
ing to  "  death  to  the  iSon,"  by  which  some  song  was  known, 
to  whose  air  or  melody  the  musician  is  directed  to  perform 
this  Psalm.  This  mode  of  denoting  a  song  by  some  prom- 
inent word  or  words  is  still  common  (cf.  Psalm  22).  The 
Psalmist  praises  God  for  deliverance  from  his  enemies, 
and  celebrates  the  Divine  government,  for  providing 
security  to  God's  people  and  punishment  to  the  wicked. 
Thus  encouraging  himself,  he  prays  for  new  occasions  to 
recount  God's  mercies,  and  confident  of  His  continued 
judgment  on  the  wicked  and  vindication  of  the  oppressed, 
he  implores  a  prompt  and  eflicient  manifestation  of  the 
Divine  sovereignty. 

1.  Heartfelt  gratitude  will  find  utterance.  3-5.  AVIien 
.  .  .  are  turned  baclt— it  Is  the  result  of  God's  power 
alone.  He,  as  a  righteous  Judge  (Psalm  7. 11),  vindicates 
His  people.    He  rebukes  by  acts  as  well  as  words  (Psalm 

6.  1;  18. 15),  and  so  eflectually  as  to  destroy  the  names  of 
nations  as  well  as  persons.  6.  Lit.,  As  to  the  enemy  finished 
are  his  ruins  for  ever.  Thou  (God)  hast  destroyed,  &c.  (1  Sam- 
uel 15.  3,  7;  27.  8,  9).  The  wicked  are  utterly  undone. 
Their  ruins  shall  never  be  repaired.  7,  8.  God's  eternal 
possession  of  a  throne  of  justice  is  contrasted  with  the 
ruin  of  the  wicked.  9, 10.  So  that  the  oppressed,  and  all 
who  know  Hlra  (Psalm  5.  3;  7. 1),  find  Him  a  sure  refuge. 
11.  (Cf.  Psalm  2.  6;  3.  4.)  13.  for  Wood— i.  e.,  murders 
(Psalm  5.  6),  including  all  the  oppressions  of  His  people. 
maketli  Inquisition— (cf.  Genesis  9.  5).  He  will  avenge 
their  cause.  13.  gates— or,  regions— of  death— gates  being 
the  entrance  is  put  for  the  bounds.  14.  gates  .  .  .  Zion 
—the  enclosure  of  the  city  (cf.  Psalm  48. 12;  Isaiah  23. 12), 
or,  church,  as  denoted  by  this  phrase  contrasted  with  that 
of  death,  carries  out  the  Idea  of  exaltation  as  well  as 
deliverance.  Signal  favours  should  lead  us  to  render 
signal  and  public  thanks.  15, 16.  The  undesigned  results 
of  the  devices  of  the  wicked  prove  them  to  be  of  God's 
overruling  or  ordering,  especially  when  those  results  are 
destructive  to  the  wicked  themselves.  Higgalon— means 
meditation,  and,  combined  with  Selah,  seems  to  denote  a 
pause  of  unusual  solemnity  and  emphasis  (cf.  Psalm  3.  2). 
Though  Selah  occurs  seventy-three  times,  this  is  the  only 
case  in  which  Higgaion  is  found.  In  the  view  which  is 
given  here  of  the  retribution  on  the  wicked  as  an  instance 
of  God's  wise,  and  holy  ordering,  we  may  well  pause  in 
adoring  wonder  and  faith.  IT.  sliall  be  turned— or,  shall 
turn,  retreating  under  God's  vengeance,  and  driven  by 
Him  to  the  extreme  of  destruction,  even  hell  itself.  Those 
who  forget  God  are  classed  with  the  depraved  and  openly 
profane.  18.  (Cf.  Psalm  13.)  tlie  needy— Zt7.,  poor,  as  de- 
prived of  anything;  hence  miserable,  expectation  of 
the  poor— or,  meek,  humble,  made  so  by  affliction.  10. 
Arise— (cf.  Psalm  4.  7).  let  not  man— (Psalm  8.  4).  let 
...  be  judged— and  of  course  condemned.  20.  By  their 
effectual  subjection,  make  them  to  realize  their  frail 
nature  (Psalm  8.  4),  and  deter  them  from  all  conceit  and 
future  rebellion. 

PSALM    X. 

Ver.  1-18.  The  Psalmist  mourns  God's  apparent  indif- 
ference to  his  troubles,  which  are  aggravated  by  the 
successful  mallce.blasphemy,  pride,  deceit,  and  profanity 
of  the  wicked.  On  the  just  and  discriminating  providence 
of  God  he  relies  for  the  destruction  of  their  false  security, 
and  the  defence  of  the  needy. 

1.  These   are,  of  course,   figurative  terms   (cf.  Psalm 

7.  6;  13.  1;  Ac),  hidest- supply  thine  eyes  or  face,  3. 
Lit.,  In  pride  of  the  imcked  they  (the  poor  or  humble, 
V.  17;  Psalm  12.  5)  shall  be  taken  in  the  devices  they  (the 
•proud)  have  imagined.  3.  his  heart's  (or  soul's)  desire— 
i.  e.,  his  success  in  evil,  and  blesseth,  &c.—he  (the 
wicked)  blesseth  the  covetous,  he  dcspiseth  the  Lord.  4. 
The  face  expresses  the  self-conceit,  whose  fruit  is 
practical  atheism  (Psalm  14.  1).  5,6.  Such  is  his  con- 
fidence in  the  permanence  of  his  way  or  course  of  life, 
that  he  disregards  God's  providential  government  (out  of 
tight,  because  he  will  not  look,  Isaiah  26. 11),  sneers  at  his 

349 


GocPs  Providence  and  Justice. 


PSALMS  XI— XVI. 


Corruption  of  Mankind. 


enemies,  and  boasts  perpetual  freedom  from  evil.  7-10. 
The  malignity  and  deceit  (Psa.m  140.  3)  of  such  are  fol- 
lowed by  acts  combining  cunning,  fraud,  and  violence  (cf. 
rroverbs  1. 11, 18),  aptly  illustrated  by  the  habits  of  the 
lion,  and  of  hunters  taking  their  prey.  Poor,  In  v.  8, 10, 14, 
represents  a  word  peculiar  to  tliis  Psalm,  meaning  the 
sad  or  sorrowful ;  in  v.  9,  as  usual,  it  means  the  pious  or 
nieeli  suflbrer.  eyes  .  .  .  privUy  set — he  watches  with 
half-closed  eyes,  appearing  not  to  see.  croucheth— as  a 
lion  gathers  himself  into  as  small  compass  as  possible  to 
make  the  greater  spring,  fall  by  his  strong  ones— the 
figure  of  the  lion  is  dropped,  and  this  phrase  means  the 
accomplices  of  the  chief  or  leading  wicked  man.  11. 
As  before,  such  conduct  implies  disbelief  or  disregard  of 
Gkid's  government.  13.  (Cf.  Psalm  9.  19;  3.  7.)  humble— 
(Cf.r.  17,and  Marg.)  llftupthinehand— exert  thy  power. 
13, 14.  It  is  in  vain  to  suppose  God  will  overlook  sin, 
however  forbearing;  for  He  carefully  examines  or  be- 
holds all  wickedness,  and  will  mark  It  by  His  providen- 
tial (thy  hand)  punishment,  mischief  and  spite- provo- 
cation and  trouble  of  the  suflferer  (cf.  Psalm  6.7;  7.14). 
commltteth— or,  leaves  (his  burden)  on  thee.  15,  urm— 
power,  till  thou  find  none— so  far  from  not  requiting  (v. 
11, 13),  God  will  utterly  destroy  the  wicked  and  his  deeds 
(Psalm  9.  5,  6 ;  34.  16 ;  37.  36).  16-18.  God  reigns.  The 
wicked,  if  for  a  time  successful,  shall  be  cut  off.  He  hears, 
and  confirms  the  hearts  of  His  suffering  people  (Psalm 
112.  7),  executes  justice  for  the  feeble,  and  represses  the 
pride  and  violence  of  conceited  though  frail  men  (cf. 
Psalm  9. 16). 

PSALM    XI. 

Ver.  1-7.  On  title,  cf.  Introduction.  Alluding  to  some 
event  in  his  history,  as  1  Samuel  23. 13,  the  Psalmist  avows 
his  confidence  in  God,  when  admonished  to  flee  from  his 
raging  persecutors,  whose  destruction  of  the  usual  founda- 
tions of  safety  rendered  $ill  his  efforts  useless.  The  grounds 
of  his  confidence  are  God's  supreme  dominion.  His  watch- 
ful care  of  His  people.  His  hatred  to  the  wicked,  and  judg- 
ments on  them,  and  His  love  for  righteousness  and  the 
righteous. 

1.  my  soul — me  (Psalm  3.  2).  Flee— H^,  flee  ye ;  i.  e.,  he 
and  his  companion,  ns  a  bird  to  your  moimtaln — hav- 
ing as  such  no  safety  but  in  flight  (cf.  1  Samuel  26.20; 
Lamentations  3.  52).  2.  privily — lit.,  in  darkness,  treach- 
erously. 3.  Lit,  The  foundations  (i.  e.,  of  good  order  and 
law)  iviU  be  destroyed,  what  has  the  righteous  done  (to  sus- 
tain them)?  All  his  efforts  have  failed.  4.  temple  .  .  . 
heaven— the  connection  seems  to  denote  God's  heavenly 
residence ;  the  term  used  is  taken  from  the  place  of  His 
visible  earthly  abode  (Psalm  2.  6;  3.4;  5.7).  Thence  He 
inspects  men  with  close  scrutiny.  5.  The  trial  of  the 
righteous  results  in  their  approval,  as  it  is  contrasted 
witli  God's  hatred  to  the  wicked.  G.  Their  punishment  is 
described  by  vivid  figures  denoting  abundant,  sudden, 
furious,  and  utter  destruction  (cf.  Genesis  19.  24;  Job  18. 15; 
Psalm  7. 15;  9. 15).  cup— is  a  frequent  figure  for  God's 
favour  or  wrath  (Psalm  16.  5 ;  23.  5;  Matthew  20.  22,  23).  7. 
ills  countienance — lit.,  their  faces— a,  use  of  the  plural  ap- 
plied to  God,  like  Genesis  1. 26;  3. 22;  11. 7;  Isaiah  6.8,  &c., 
denoting  the  fulness  of  His  perfections,  or  more  probably 
originating  In  a  reference  to  the  trinity  of  persons.  Faces 
is  used  as  eyes  {v.  4),  expressing  here  God's  complacency 
towards  the  upright  (cf.  Psalm  34. 15, 16). 

PSALM    XII. 

Ver.  1-8.  On  title,  cf.  Introduction  and  Psalm  6.  The 
Psalmist  laments  the  decrease  of  good  men.  The  pride 
and  deceit  of  the  wicked  provokes  God's  wrath,  whose 
promise  to  avenge  the  cause  of  pious  sufferers  will  be 
verified  even  amidst  prevailing  iniquity. 

1.  the  faithful— or  lit.,  faithfulness  (Psalm  31.  23).  3.  The 
want  of  it  is  Illustrated  by  the  prevalence  of  deceit  and 
instability.  3,  4.  Boasting  (Daniel  7.  25)  is,  like  flattery,  a 
species  of  lying,  lips  and  .  .  .  tongue— for  persons.  5. 
The  writer  intimates  his  confidence  by  depicting  God's 
actions  (cf.  Psalm  9. 19  ;  10. 12)  as  coming  to  save  the  poor 
at  whom  the  wicked  sneer  (Psalm  10.  5).  6.  The  -words 
3S0 


—lit.,  saying  of  (v.  5).  seven  times— thoroughly  (Daniel  i, 
19).  7.  them— (JJ/ar(/tn.)  8.  The  wicked  roam  undisturbed, 
doing  evil,  when  vileness  or  vile  men  are  exalted. 

PSALM    XIII. 

Ver.  1-6.  On  title,  cf.  Introduction.  The  Psalmist,  mourn- 
ing God's  absence  and  the  triurnph  of  his  enemies,  prays 
for  relief  ere  he  is  totally  destroyed,  and  is  encouraged  to 
hope  his  trust  will  not  be  in  vain. 

1.  The  forms  of  expression  and  figure  here  used  are  fre- 
quent (cf.  Psalm  9.  12,  18;  10.  11,  12),  How  long  .  .  .  for 
ever— shall  it  be  for  ever?  3.  The  counsels  or  devices  of 
his  heart  afford  no  relief.  3.  lighten  mine  eyes — dim. 
with  weakness,  denoting  approaching  death  (cf.  1  Samuel 
14.  27-29 ;  Psalm  6.  7 ;  38.  10).  4.  rejoice— lU.,  shout  as  in  tri- 
umph.  I  am  moved— cast  down  from  a  firm  position 
(Psalm  10.  0).  5,  6.  Trust  is  followed  by  rejoicing  in  the 
deliverance  which  God  effects,  and,  instead  of  his  enemy, 
he  can  lift  the  song  of  triumph. 

PSALM    XIV. 

Ver.  1-7.  The  practical  atheism,  and  total  and  univer- 
sal depravity  of  the  wicked,  with  their  hatred  to  the  good, 
are  set  forth.  Yet,  as  they  dread  God's  judgments  wlien 
He  vindicates  His  people,  the  Psalmist  prays  for  His  de- 
livering power. 

1.  Sinners  are  termed  fools,  beause  they  think  and  act 
contrary  to  right  reason  (Genesis  34.7;  Joshua  7. 15;  Psalm 
39.  8;  74.  18,  22).  in  his  heart— to  himself  (Genesis  6. 12). 
3.  looked— in  earnest  inquiry,  understand— as  opposed 
to  fool.  3.  filthy — lit.,  spoiled,  or,  soured,  corrupted  (Job 
15.16;  Romans  3.12).  4-6.  Their  conduct  evinces  indif- 
ference rather  than  ignorance  of  God ;  for  when  He  ap- 
pears in  judgment  they  are  stricken  with  great  fear,  vrho 
eat  up  n»y  people— to  express  their  beastly  fury— (Pro- 
verbs 30. 14 ;  Habakkuk  3.  14) ;  to  call  on  the  Lord  is  to  wor- 
ship Him.  7.  captivity — denotes  any  great  evil.  Zlon — 
God's  abode,  from  which  He  revealed  His  purposes  of 
mercy,  as  He  now  does  by  the  Church  (cf.  3.  4;  20.  2),  and 
wliich  He  rules  and  all  other  things  for  the  good  of  His 
people  (Ephesians  1.  22). 

PSALM    XV. 

Ver.  1-5.  Those  who  are  fit  for  communion  with  God 
may  be  known  by  a  conformity  to  His  law,  which  is  illus- 
trated in  various  important  particulars. 

1.  abide— or,  sojourn  (cf.  Psalm  5.  4),  where  it  means 
under  God's  protection  here,  as  (Psalm  23.  6 ;  27.  4,  6)  com- 
munion, tabernacle— seat  of  the  ai'k  (2  Samuel  6.  17),  the 
symbol  of  God's  presence,  holy  hill— (Cf.  Psalm  2.  6.) 
a.  %vallteth— (Of.  Psalm  1.  1.)  uprightly— in  a  complete 
manner,  as  to  all  parts  of  conduct  (Genesis  17. 1),  not  as  to 
degree,  -worketh  —  or,  does,  righteousness — what  is 
right,  in  his  heart — sincerely  (Proverbs  23.  7).  3.  He 
neither  slanders  nor  spreads  slander.  4.  Love  and  hate 
are  regulated  by  a  regard  to  God.  8-*veareth  .  .  .  hurt— 
or  what  so  results  (cf.  Leviticus  5.  4).  5.  (Cf.  Leviticus  25 
37;  Deuteronomy  23.19,20.)  usury— is  derived  from  a 
verb  meaning  to  bite.  All  gains  made  by  the  wrongful 
loss  of  others  are  forbidden,  taketh  retvard,  &c.— the  in- 
nocent would  not  otherwise  be  condemned  (cf.  Exodus  23. 
8;  Deuteronomy  16. 19).  Bribery  of  all  sorts  is  denounced. 
doeth  these,  &c. — Such  persons  admitted  to  God's  presence 
and  favour  shall  never  (Psalm  10.  6;  13.  5)  be  moved. 

PSALM  XVI. 

Ver.  1-11.  Michtam,  or,  by  the  change  of  one  letter,  Mich- 
tab— a.  writing,  such  as  a  poem  or  song  (cf.  Isaiah  38.  9). 
Such  a  change  of  the  letter  m  for  6  was  not  unusual.  The 
position  of  this  word  in  connection  with  the  author's 
name,  being  that  usually  occupied  by  some  term,  such  as 
Psalm  or  song,  denoting  tlie  style  or  matter  of  the  com- 
position, favours  this  view  'of  its  meaning,  though  we 
know  not  why  this  and  Psalms  56.-60.  should  be  specially 
called  a  writing.  A  golden  (Psalm),  or  a  memorial,  are  ex- 
planations proposed  by  some — neither  of  which,  however 
applicable  here,  appears  adapted  to  the  other  Psalms  where 


IVeservation  in  God. 


PSALM  XVII. 


Hope  of  Everlasting  Life. 


the  term  occurs.  According  to  Peter  (Acts  2. 25)  and  Paul 
(Acts  13. 35),  this  Psalm  relates  to  Christ,  and  expresses  the 
feelings  of  His  human  nature,  in  view  of  His  sufferings 
and  victory  over  deatli  and  the  grave,  including  His  sub- 
sequent exaltation  at  the  right  hand  of  God.  Such  was 
tlie  exposition  of  tlie  best  earlier  Christian  interpreters. 
Some  moderns  have  held  that  the  Psalm  relates  exclu- 
sively to  David;  but  this  view  is  expressly  contradicted 
by  tlie  apostles ;  otlicrs  hold  tliat  the  language  of  the  Psalm 
is  applicable  to  David  as  a  type  of  Clirist,  capable  of  tlie 
higlier  sense  assigned  it  in  the  New  Testament.  But  then 
the  language  of  r.  10  cannot  be  used  of  David  in  any  sense, 
for  "he  saw  corruption."'  Others  again  propose  to  refer 
the  first  part  to  David,  and  tlie  last  to  Christ;  but  it  is 
evident  that  no  change  in  the  subject  of  tlie  Psalm  is  in- 
dicated. Indeed,  tlie  person  who  appeals  to  (iod  for  help 
is  evidently  tlie  same  who  rejoices  in  haviiis  luund  it.  In 
referring  the  whole  Psalm  to  Christ,  it  is,  liowever,  by  no 
means  denied  that  much  of  its  language  is  expressive  of 
the  feelings  of  His  people,  so  far  as  in  their  humble  mea- 
sure they  have  the  feelings  of  trust  in  God  expressed  by 
Him,  their  head  and  representative.  Sucli  use  of  His 
language,  as  recorded  in  His  last  prayer  (John  17.),  and 
even  that  He  used  in  Getlisemane,  under  similar  modifi- 
cations, is  equally  proper.  The  propriety  of  this  reference 
of  tlie  Psalm  to  Christ  will  appear  in  tiie  scope  and  inter- 
pretation. In  view  of  tlie  sufferings  before  Him,  tlie  Sa- 
viour, with  tliat  instinctive  dread  of  deatli  manifested  in 
Getlisemane,  calls  on  God  to  "preserve"  Him;  He  avows 
His  delight  in  holiness  and  abhorrence  of  the  wicked 
and  their  wickedness;  and  for  "  tlie  joy  that  was  set  be- 
fore Him,  despising  tlie  shame,"  encourages  Himself; 
contemplating  the  glories  of  the  heritage  appointed  Him. 
Thus  even  death  and  the  grave  lose  their  terrors  in  the 
assurance  of  tlie  victory  to  be  attained  and  "the  glory 
tliat  should  follow." 

1.  preserve  nie— keep  or  watch  over  my  interests,  in 
tlicc  .  .  .  I  .  .  .  trust — as  one  seeking  slielter  from  press- 
ing danger,  a.  my  sowl— must  be  supplied ;  expressed  in 
similar  cases  (Psalm  42.  5,  11).  my  gooclness  .  .  .  thee — 
This  obscure  passage  is  variously  expounded.  Either  one 
of  two  expositions  falls  in  with  the  context.  My  r/oodncss 
or  merit  is  not  on  account  of  tliee— i.  e.,  is  not  for  tliy 
benefit.  Then  follows  the  contrast  of  r.  3  (but  is),  in  re- 
spect, or  for  the  saints,  <tc. — i.  e.,  it  enures  to  them.  Or, 
my  goodness — or  happiness  is  not  besides  thee—i.  e.,  without 
thee  I  have  no  other  source  of  happiness.  Then,  "to  the 
saints,"  &c.,  means  that  tlie  same  privilege  of  deriving 
happiness  from  God  only  is  theirs.  The  first  is  the  most 
consonant  with  the  Messianic  character  of  the  Psalm, 
though  tlie  latter  is  not  inconsistent  with  it.  3.  saints 
—or,  persons  consecrated  to  God,  set  apart  from  others  to 
his  service,  in  tlic  cartli— f.  e.,  land  of  Palestine— the 
residence  of  God's  chosen  people  — figuratively  for  the 
Churcli.  excellent— or,  nobles,  distinguished  for  moral 
excellence.  4.  He  expresses  his  abhorrence  of  those  who 
seek  other  sources  of  happiness  or  objects  of  worship,  and, 
by  characterizing  their  rites  bj'  drink  offerings  of  blood, 
clearly  denotes  idolaters.  The  word  for  sorrows  is  by  some 
rendered  idols;  but,  though  a  similar  word  to  that  for 
idols,  it  is  not  the  same.  In  selecting  such  a  term,  there 
may  be  an  allusion,  by  the  author,  to  the  sorrows  pro- 
duced by  Idolatrous  practices.  5-7.  God  is  the  chief  good, 
and  supplies  all  need  (Deuteronomy  10.  9).  portion  of 
mine  inheritance  and  of  nty  cup— may  contain  an  allu- 
sion to  the  daily  supply  of  food,  and  also  to  the  inherit- 
ance of  Levi  (Deuteronomy  18.  I,  2).  maintainest^-or, 
drawest  out  my  lot — enlargest  it.  The  next  verse  carries 
out  this  idea  more  fully,  given  me  connsel— cared  for 
me.  my  reins— the  supposed  seat  of  emotion  and  thought 
(Psalm  7.  9;  28.2).  instruct  me— or,  excite  to  acts  of  praise 
(Isaiah  53.  11, 12;  Hebrews  12.  2).  8.  With  God's  presence 
and  aid  he  is  sure  of  safety  (Psalm  10.  C ;  15. 5;  John  12. 27, 
28;  Hebrews  5.  7,8).  O.  glory— as  heart  (Psalm  7.5),  for 
self.  In  (.Vets  2.  26),  after  the  Septuagint,  my  tongue  as 
"the  glory  of  the  frame'  -the  instrument  for  praising 
God.  flesh— if  taken  as  opposed  to  soul  (v.  10),  It  may 
mean  the  body;  otherwise,  ^he  whole  person  (cf.  Psalm 


63.  1 ;  84.  2).  rest  in  hope— (cf.  Margin).  10.  soul— or,  self. 
This  use  of  soul  for  the  person  is  frequent  (Genesis  12. 5;  46. 
26 ;  Psalm  3.  2 ;  7.  2 ;  11. 1),  even  when  the  body  may  be  the 
part  chiefly  affected,  as  Psalm  35. 13;  105. 18.  Some  cases 
are  cited,  as  Leviticus  22.  4;  Numbers  6.6;  9.  6, 10;  19. 13; 
Haggai  2. 13,  »fcc.,  which  seem  to  justify  assigning  the 
meaning  of  body,  or  dead  body;  but  it  will  be  found  that 
the  latter  sense  is  given  by  some  adjunct  expressed  or  im- 
plied. In  those  cases  person  is  the  proper  sense,  ^vilt  not 
leave  .  .  .  hell— abandon  to  the  power  of  (Job  39. 14 ;  Psalm 
49. 10).  Hell  as  (Genesis  42.  38;  Psalm  6.  5;  Jonah  2.  2)  the 
state  or  region  of  death,  and  so  frequently— or  the  grave 
itself  (Joh  14. 13;  17. 13;  Ecclesiastes  9. 10,  &c.).  So  the  Greek 
Hades  (cf.  Acts  2.  27,  31).  The  context  alone  can  settle 
whether  the  state  mentioned  is  one  of  suffering  and  place 
of  the  damned  (cf.  Psalm  9, 17;  Proverbs  5.  5;  7.  27).  >Tilt 
.  .  .  suffer— iif.,  give  or  appoint.  Holy  One— (Psalm  4.  3), 
one  who  is  tlie  object  of  God's  favour,  and  so  a  recipient 
of  Divine  grace  wliich  he  exiiibits— pious,  to  see — or,  ex- 
perience—undergo (Luke  2.  26).  corruption  — Some  ren- 
der the  word,  the  pit,  wiiicli  is  possible,  but  for  the  obvious 
sense  wliicli  the  apostle's  exposition  (Acts  2.  27;  13,  36,  37) 
gives.  Tlie  sense  of  tlie  whole  passage  is  clearly  this:  by 
the  use  oi  flesh  and  soul,  tlie  disembodied  state  produced 
by  death  is  indicated;  but,  on  the  other  hand,  no  more 
than  the  state  of  death  is  Intended;  for  the  last  clause  of  v. 
10  is  strictly  parallel  with  tlie  first,  and  Holy  One  corre- 
sponds to  soul,  and  corruption  to  hell.  As  Holy  One,  or  David 
(Acts  13.  36,  37),  which  denotes  the  person,  including  soul 
and  body,  is  used  for  body,  of  which  only  corruption  can  be 
predicated  (cf,  Acts  2.  31);  so,  on  the  contrary,  soul,  which 
literally  means  the  immaterial  part.  Is  used  for  the  per- 
son. The  language  may  be  thus  paraphrased,  "In  death 
I  sliall  liope  for  resurrection ;  for  I  shall  not  be  left  under 
its  dominion  and  within  its  bounds,  or  be  subject  to  the 
corruption  which  ordinarily  ensues."  11.  Raised  from 
the  dead,  he  sliall  die  no  more,  death  hath  no  more  do- 
minion over  him.  Thou  wilt  sliotv  me— guide  me  to  at- 
tain, tlie  path  of  life — or,  lives— the  plural  denoting  va- 
riety and  abundance— immortal  blessedness  of  every  sort 
—as  life  often  denotes,  in  thy  presence — or,  befwe  thy 
faces.  The  frequent  use  of  this  plural  form  for  faces  may 
containanallusion  to  theTrlnity  (Numbers 6. 25,26;  Psalm 
17. 15;  31.16).  at  thy  right  hand— to  which  Christ  was 
exalted  (Psalm  110. 1;  Acts  2.  33;  Colossians  3. 1;  Hebrews 
1.  3).  In  the  glories  of  this  state.  He  shall  see  of  the  travail 
(Isaiali  53. 10, 11;  Philippians  2.  9)  of  his  soul,  and  be  sat- 
isfied. 

PSALM   XVII. 

Ver.  1-15.  This  Psalm  is  termed  a  prayer,  because  the 
language  of  petition  is  predominant.  With  a  just  cause, 
sincerely  presented,  the  writer  praj's  for  a  just  decision 
and  help  and  protection.  Pleading  foimer  mercies  as  a 
ground  of  hope,  he  urges  his  prayer  in  view  of  the  malice, 
pride,  rapacity,  and  selfishness  of  his  foes,  whose  charac- 
ter is  contrasted  with  his  pious  devotion  and  delight  in 
God's  favour.  3.  sentence— acquitting  judgment,  front 
thy  presence— thy  tribunal,  tilings  thatare  equal— just 
and  right,  do  tliou  regard.  3.  proved  .  ,  .  visltefl  ,  .  . 
tried— his  character  was  most  rigidly  tested,  at  all  times, 
and  by  all  methods,  aflliction  and  others  (Psalm  7. 10). 
purposed  tliat,  &c. — or,  my  mouth  does  not  exceed  my 
purpose — I  am  sincere.  4:.  >vork8  of  men— sinful  prac- 
tices, hy  the  word  of  tliy  lips- as  a  guide  (Psalm  119.  9, 
11,95).  destroyer — violent  man.  5.  may  be  read  as  an  as- 
sertion, "my  steps  or  goings  have  held  on  to  thy  paths." 
6.  wilt  hear  me— i,  c.,  graciously  (Psalm  3.  4).  7.  sliow— 
set  apart  as  special  and  eminent  (Exodus  8. 18;  Psalm  4.3). 
thy  riglit  hand— for  tliy  power.  8.  Similar  figures,  de- 
noting the  preciousness  of  God's  people  in  liis  siglit,  In 
Deuteronomy  32.  10, 11 ;  Matthew  23.  37.  0.  compass  me— 
(Cf.  Psalm  118. 10-12.)  10.  enclosed  .  .  .  fat  — are  become 
proud  In  prosperity,  and  Insolent  to  God  (Deuteronomy 
82. 15;  Psalm  73.  7).  11.  They  pursue  us  as  beasts  tracking 
their  prey.  lii.  The  figure  made  more  special  by  that  of 
a  lion  lurking.  13-15.  disappoint- ^7.,  come  before,  or,  en- 
counter him.    Supply  with  before  tword  (v.  13),  and  hand  (»i. 

351 


David  Praiseth  God 


PSALMS  XVIII,  XIX. 


for  his  Manifold  Blesaingt. 


14).  These  denote  God's  power,  men  .  .  .  -world  — all 
men  of  this  present  time.  They  appear,  by  fulness  of 
bread  and  large  families,  to  be  prosperous ;  but  (v.  15)  he 
Implies  this  will  be  transient,  contrasting  his  better  por- 
tion in  a  joyful  union  with  God  hereafter. 

PSALM    XVIII. 

Ver.  1-50.  "  The  servant  of  the  Lord,"  which  in  the  He- 
brew precedes  "  David,"  is  a  significant  part  of  tlie  title 
(and  not  a  mere  epithet  of  David),  denoting  the  inspired 
character  of  the  song,  as  the  production  of  one  entrusted 
with  the  execution  of  God's  will.  He  was  not  favoured  by 
God  because  he  served  Him,  but  served  Him  because  se- 
lected and  appointed  by  God  in  His  sovereign  mercy. 
After  a  general  expression  of  praise  and  confidence  in  God 
for  tlie  future,  David  gives  a  sublimely  poetical  description 
of  God's  deliverance,  which  he  characterizes  as  an  illus- 
tration of  God's  justice  to  the  innocent  and  His  right- 
eous government.  His  own  prowess  and  success  are  cele- 
brated as  the  results  of  Divine  aid,  and,  confident  of  its 
continuance,  he  closes  in  terms  of  triumphant  praise.  2 
Samuel  22.  is  a  copy  of  this  Psalm,  with  a  few  unimport- 
ant variations  recorded  there  as  a  part  of  the  history,  and 
repeated  here  as  part  of  a  collection  designed  for  perma- 
nent use. 

1.  I  ivlU  love  thee— with  most  tender  affection.  3,  3. 
The  various  terms  used  describe  God  as  an  object  of  the 
most  implicit  and  reliable  trust.  rocU.— lit.,  a  cleft  rock, 
for  concealment,  strength — a  firm.  Immovable  rock. 
horn  of  my  salvation— the  horn,  as  the  means  of  attack 
or  defence  of  some  of  the  strongest  animals,  is  a  frequent 
emblem  of  power  or  strength  eflieiently  exercised  (cf. 
Deuteronomy  33. 17 ;  Luke  1.  69).  tower— lit.,  high  place, 
beyond  reacli  of  danger,  to  be  praised— for  past  favours, 
and  worthy  of  confidence.  4.  sorro-ivs — lit.,  bands  as  of  a 
net  (Psalm  116.  3).  floods — denotes  multitude,  death — 
and  hell  (cf.  Psalm  16. 10)— are  personified  as  man's  great 
enemies  (cf.  Revelation  20.  13, 14).  prevented— encoun- 
tered me,  crossed  my  path  and  endangered  by  safety.  He 
docs  not  mean  he  was  in  their  power.  6.  He  relates  his 
methods  to  procure  relief  when  distressed,  and  his  suc- 
cess, temple— (cf.  Psalm  11.  4).  7,  8.  God's  coming  de- 
scribed in  figures  drawn  from,  his  appearance  on  Sinai 
(cf.  Deuteronomy  32.  22).  smoke  out  .  .  .  his  nostrils — 
bitter  in  his  wrath  (cf.  Psalm  74. 1).  hy  it— i.e.,  the  fire 
(Exodus  19.  IS).  9.  darkness — or,  a  dense  cloud  (Exodus 
19. 16 ;  Deuteronomy  5.  22).  10.  chei-nb— angelic  agents 
(cf.  Genesis  3.  24),  the  figures  of  which  were  placed  over 
the  ark  (1  Samuel  4.  4),  representing  God's  dwelling;  used 
here  to  enhance  the  majesty  of  the  Divine  advent.  An- 
gels and  winds  may  represent  all  rational  and  irrational 
agencies  of  God's  providence  (cf.  Psalm  104.  3,  4).  did  fly 
— rapidity  of  motion  adds  to  the  grandeur  of  the  scene. 
11.  dark  waters — or,  clouds  heavy  with  vapour.  13.  Out 
of  this  obscurity,  which  impresses  the  beholder  with  awe 
and  dread.  He  reveals  Himself  by  sudden  light  and  the 
means  of  His  terrible  wrath  (Joshua  19. 11 ;  Psalm  78.  47). 
13.  The  storm  breaks  forth— thunder  follows  lightning, 
and  hail  with  repeated  liglitning,  as  often  seen,  like  balls 
or  coals  of  fire,  succeed  (Exodus  9.  23).  14.  The  fiery 
brightness  of  lightning,  in  shape  like  burning  arrows 
rapidly  shot  through  the  air,  well  represents  the  most 
terrible  part  of  an  awful  storm.  Before  the  terrors  of  such 
a  scene  the  enemies  are  confounded  and  overthrown  in 
dismay.  15.  The  tempest  of  the  air  is  attended  by  appro- 
priate results  on  earth.  The  language,  though  not  ex- 
pressive of  any  special  physical  changes,  represents  the 
utter  subversion  of  the  order  of  nature.  Before  such  a 
God  none  can  stand.  16-19.  from  ahove— as  seated  on 
a  throne,  directing  these  terrible  scenes,  God— sent— His 
hand  (Psalm  144. 7),  reached  down  to  His  humble  worship- 
per and  delivered  him.  many  -w^aters — calamities  (Job 
30.  14 ;  Psalm  124.  4,  5).  prevented— (v.  3).  a  large  place- 
denotes  safety  or  relief,  as  contrasted  with  the  straits  of 
distress  (Psalm  4. 1).  All  his  deliverance  is  ascribed  to 
God,  and  this  sublime  poetical  representation  is  given  to 
inspire  the  pious  with  confidence  and  the  wicked  with 
dread.  30-34.  The  statements  of  innocence,  righteons- 
352 


ness,  &c.,  refer,  doubtless,  to  his  personal  and  official  con- 
duct and  his  purposes,  during  all  the  trials  to  which  he 
was  subjected  in  Saul's  persecutions  and  Absalom's  re- 
bellions, as  well  as  the  various  wars  in  which  he  had  been 
engaged  as  the  head  and  defender  of  God's  Church  and 
people,  upright  before  him— in  my  relation  to  Go4  I 
have  been  perfect  as  to  all  parts  of  His  law.  The  perfec- 
tion does  not  relate  to  degree,  mine  Iniquity — perhapp 
the  thought  of  his  heart  to  kill  Saul  (1  Samuel  24.  6).  That 
David  does  not  allude  to  all  his  conduct,  in  all  relations, 
is  evident  from  Psalm  51. 1,  &c.  35-3T.  God  renders  to 
men  according  to  their  deeds  in  a  penal,  not  vindictive, 
sense  (Leviticus  26.  23,  24).  merciful — or,  kind  (Psalm  4. 
3).  fro'»vai'd — contrary  to.  the  afflicted  people — i.  e.,  the 
humbly  pious,  high  looks— pride  (Psalm  101.  5;  131.1). 
38.  To  give  one  light  is  to  make  prosperous  (Job  18.  5,  6; 
21. 17).  thou— is  emphatic,  as  if  to  say,  I  can  fully  confide 
in  thee  for  help.  39.  And  this  on  past  experience  in  his 
military  life,  set  forth  by  these  figures.  30-33.  God's 
perfection  is  the  source  of  his  own,  which  has  resulted 
from  his  trust  on  the  one  hand,  and  God's  promised  help 
on  the  other,  tried — "as  metals  are  tried  by  fire  and 
proved  genuine"  (Psalm  12.  6).  Shield  (Psalm  3.  3).  Gird- 
ing was  essential  to  free  motion  on  account  of  the  loose- 
ness of  Oriental  dresses,  hence  it  is  an  expressive  figure 
for  describing  the  gift  of  strength.  33-36.  God's  help  far- 
ther described— He  gives  swiftness  to  pursue  or  elude  his 
enemies  (Habakkuk  3. 19),  strength,  protection,  and  a 
firm  footing,  thy  gentleness— as  applied  to  God — conde- 
scension— or,  fthat  which  He  gives,  in  the  sense  of  humility 
(cf.  Proverbs  22. 4).  enlarged  my  steps — made  ample  room 
(cf.  Proverbs  4. 12).  37-41.  In  actual  conflict,  by  God's 
aid,  the  defeat  of  his  enemies  is  certain.  A  present  and 
continued  success  is  expressed,  tliat  rose  up  against  me 
— lit.,  insurgents  (Psalm  3.  1 ;  44.  5).  given  me  the  necks — 
lit.,  backs  of  the  necks — made  them  retreat  (Exodus  23.  27; 
Joshua  7.8).  43.  This  conquest  was  complete.  43-45. 
Not  only  does  He  conquer  civil  foes,  but  foreigners,  who 
are  driven  from  their  places  of  refuge,  submit,  Ac— (cf. 
Margin)— i.  e.,  show  a  forced  subjection.  46.  The  liOrd 
liveth — contrasts  Him  with  idols  (1  Corinthians  8. 4).  47, 
48.  avengcth  me— his  cause  is  espoused  by  God  as  His 
own.  liftest  me  up— to  safety  and  honours.  49,  50.  Paul 
(Romans  15.  9)  quotes  from  this  doxology  to  show  that 
under  the  Old  Testament  economy,  others  than  the  Jews 
were  regarded  as  subjects  of  that  spiritual  government 
of  which  David  was  head,  and  in  which  character  his  de- 
liverances and  victories  were  typical  of  the  more  illns- 
trious  triumphs  of  David's  greater  Son.  The  language  of 
V.  50  justifies  this  view  in  its  distinct  allusion  to  the  great 
promise  (cf.  2  Samuel  7).  In  all  David's  successes  he  saw 
th  e  pledges  of  a  fulfilment  of  that  promise,  and  he  monrned 
in  all  his  adversities  not  only  in  view  of  his  personal  suf- 
fering, but  because  he  saw  in  them  evidences  of  danger 
to  the  great  interests  which  were  committed  to  his  keep- 
ing. It  is  in  these  aspects  of  liis  character  that  we  are  led 
properly  to  appreciate  the  importance  attached  to  his 
sorrows  and  sutTerings,  his  joys  and  successes. 

PSALM   XIX. 

Ver.  1-14.  After  exhibiting  the  harmonious  revelation 
of  God's  perfections  made  by  His  works  and  His  word, 
the  Psalmist  prays  for  conformity  to  the  Divine  teaching. 

1.  the  glory  of  God — is  trhe  sum  of  His  perfections 
(Psalm  24. 7-10;  Romans  1.  20).  handy  work— old  English 
for  work  of  his  hands.  Armament — another  word  for 
heavens  (Genesis  1.  8).  3.  utteretli- pours  forth— as  a 
stream— a  perpetual  testimony.  3.  Though  there  is  no 
articulate  speech  or  words,  yet  without  these  their  voice 
is  heard  (cf.  Margin).  4.  Their  line— or  instruction— the 
infiuence  exerted  by  their  tacit  display  of  God's  perfec- 
tions. Paul  (Romans  10.  8),  quoting  from  the  Septuagint, 
uses  sound,  which  gives  the  same  sense.  5,  6.  The  sun,  as 
the  most  glorious  heavenly  body,  is  specially  used  to  il- 
lustrate the  sentiment;  and  his  vigorous,  cheerful,  daily, 
and  extensive  course,  and  his  reviving  heat  (including 
light),  well  display  the  wondrous  wisdom  of  his  Maker. 
7-9.  The  law  la    tescribed  by  six  names,  epithets,  and 


A  Thanlisglving  for  Victory. 


PSALMS  XX— XXII. 


Comfilaint  and  Prayer  in  Great  Dislreas. 


effects.  It  is  a  rule,  God's  testimony  for  the  truth,  His 
special  and  general  prescription  of  duty,  fear  (as  its  cause) 
and  judieiiil  decision.  It  is  distinct  and  certain,  reliable, 
right,  pure,  holy,  and  true.  Hence  it  revives  those  de- 
pressed by  doubts,  makes  wise  the  unsliilled  (2  Timothy 
3. 15),  rejoices  the  lover  of  truth,  strengthens  the  despond- 
ing (Psalm  13.4;  34.  6),  provides  permanent  principles  of 
conduct,  and  by  God's  grace  brings  a  rich  i-eward.  13-14. 
The  clearer  our  view  of  the  law,  the  more  manifest  are 
our  sins.  Still  for  its  full  effect  we  need  Divine  grace  to 
show  us  our  faults,  acquit  us,  restrain  us  from  the  prac- 
tice, and  free  us  from  the  power  of  sin.  Thus  only  can 
our  conduct  be  blameless,  and  our  words  and  thoughts 
acceptable  to  God. 

PSALM    XX. 

Ver.  1-9.  David  probably  composed  this  Psalm  to  ex- 
press the  prayers  of  the  pious  for  his  success  as  at  once 
the  head  of  the  churcli  and  nation.  Like  other  composi- 
tions of  which  David  in  such  relations  is  the  subject,  its 
sentiments  have  a  permanent  value— the  prosperity  of 
Christ's  kingdom  being  involved,  as  Avell  as  typified,  in 
that  of  Israel  and  its  king. 

1.  liear  tliee  —  graciously  (Psalm  4.1).  name  of— or 
manifested  perfections,  as  power,  wisdom,  &c.  defend 
tUee— set  thee  on  high  from  danger  (Psalm  9.  9;  18.  3).  3. 
BtrcugtUeu  tliee — sustain  in  conflict;  even  physical  bene- 
fits may  be  included,  as  courage  for  war,  &c.,  as  such  may 
proceed  from  a  sense  of  Divine  favour,  secured  in  the  use 
of  spiritual  privileges.  3.  all  tliy  offerings- or  gifts, 
vegetable  offerings,  accept — lit.,  turn  to  ashes  (cf.  1  Kings 
18.38).  Selah— (Psalm  3.  2.)  4.  tliy  counsel- or  plan.  5. 
salvation— that  wrought  and  experienced  by  him.  set 
up  our  banners — (Numbers  2.3, 10.)  In  usual  sense,  or, 
as  some  render,  may  we  be  onacle  great.  6.  He  speaks  as 
if  suddenly  assured  of  a  hearing,  liis  holy  Ueaven — or, 
lit.,  the  heavens  of  His  holiness,  where  He  resides  (Psalm  2, 
6;  11.4).  saving  .  .  .  liand— His  power  which  brings  sal- 
vation. Ills  anointed — not  only  David  personally,  but  as 
t!;e  specially  appointed  head  of  His  church.  7.  remcjn- 
l)er~or  cause  to  remember,  mention  thankfully  (1  Samuel 
17.45;  Psalm  3;3. 16).  8.  Tliey— i.  e.,  who  trust  in  horses, 
Ac.  stand  nprlglit— ii7.,  we  luxve  straightened  ourselves  up 
from  our  distress  and  fears.  9.  let  the  king  Iiear — as 
God's  representative,  delivered  to  deliver.  Perhaps  a 
better  sense  is,  "Lord,  saye  the  king,  hear  us  when  we 
call,"  oi"pray. 

PSALM    XXI. 

Ver.  1-13.  The  pious  are  led  by  the  Psalmist  to  cele- 
brate God's  favour  to  the  king  in  the  bounties  already 
conferred  and  in  prospective  victories.  The  doxology 
added  may  relate  to  botli  Psalms;  the  preceding  of  peti- 
tion, chiefly  this  of  thanksgiving,  ascribing  honour  to 
God  for  His  display  of  grace  and  power  to  His  church  in 
all  ages,  not  only  under  David,  but  also  under  his  last 
greatest  successor,  "the  King  of  the  Jews." 

1.  tSiy  strengtH  .  .  .  thy  salvation  — as  supplied  by 
tliee.  2.  Tlie  sentiment  afllrmed  in  the  first  clause  is  re- 
attlrmed  by  the  negation  of  its  opposite  In  tiie  second. 
3.  prevcntest — lit.,  to  meet  here  in  good  sense,  or  friendship 
(Psalm  59.10;  cf.  opposite,  Psalm  17.13).  blessings  of 
goodness — which  confer  liappiness.  cro-*vn  of  pure  gold 
—a  figure  for  the  higliest  royal  prosperity.  4-6.  (Cf.  2 
Samuel  7. 13-16.)  The  glory  and  blessedness  of  the  king  as 
head  of  his  line,  including  Christ,  as  well  as  in  being 
God's  specially  selected  servant,  exceeded  that  of  all 
otiiers.  made  hlin  most  blessed — or  set  him  to  be  bless- 
ings, as  Abraham  (Genesis  12.  2).  ^vlth  thy  countenance 
—by  sight  of  thee  (Psalm  16. 11),  or  by  thy  favour  expressed 
by  tl>e  light  of  thy  countenance  (Numbers  6.  2.5),  or  both. 
7.  The  mediate  cause  is  the  king's  faith,  the  eflScient, 
Gods  mercy.  8.  The  address  is  now  made  to  the  king, 
hand— denotes  power,  and— right  hand— a  more  active 
and  efficient  degree  of  its  exercise.  And  out— reach,  lay 
hold  of,  indicating  success  in  pursuit  of  his  enemies.'  9. 
The  king  is  only  God's  agent.  Mt^ev— lit,  face,  as  appear- 
ing against  tliem.  as  a  flery  oven— as  in  it— 10.  fruit— 
Children  (Psalm  37. 25;  Hosea9. 10).  11.  This  terrible  over- 
23 


throw,  reaching  to  posterity,  is  due  to  their  crimes  (Ex- 
odus 20.5,  6).  13.  turn  their  Xtacii.— lit.,  place  them  [as  to 
tlie]  shoulder,  against  Ihc  face  of  them— The  shooting 
against  their  faces  would  cause  them  to  turn  their  backs 
in  flight.    13.  The  glory  of  all  is  ascribable  to  God  alone. 

PSALM    XXII. 

Ver.  1-31.  The  obscure  words  Aijcleth  Shahar  in  this 
title  have  various  explanations.  Most  interpreters  agree 
in  translating  them  by  "hind  of  tlie  morning."  But 
great  difference  exists  as  to  the  meaning  of  these  words. 
By  some  they  are  supposed  (cf.  Psalm  9.)  to  be  the  name 
of  the  tune  to  which  tlie  words  of  the  Psalm  were  set ;  by 
otliers,  the  name  of  a  musical  instrument.  Perhaps  the 
best  view  is  to  regard  the  phrase  as  enigmatically  ex- 
pressive of  the  subject— the  sufferer  being  likened  to  a 
hind  pursued  by  hunters  in  the  early  morning  [lit.,  the 
daiv7i  of  day) — or  that,  while  hi7id  suggests  the  idea  of  a 
meek,  innocent  sufferer,  the  addition  of  morning  denotes 
relief  obtained.  The  feelings  of  a  pious  sufferer  in  sorrow 
and  deliverance  are  vividly  portrayed.  He  earnestly 
pleads  for  Divine  aid  on  the  ground  of  his  relation  to 
God,  whose  past  goodness  to  His  people  encourages  hope, 
and  then  on  account  of  the  imminent  danger  by  which 
he  is  threatened.  The  language  of  complaint  is  turned 
to  that  of  rejoicing  in  the  assured  prospect  of  relief  from 
suffering  and  triumph  over  his  enemies.  The  use  of  the 
words  of  tlie  first  clause  of  v.  1  by  our  Saviour  on  the 
cross,  and  tlie  quotation  of  v.  IS  by  John  (19.24),  and  of 
V.  22  by  Paul  (Hebrews  2. 12),  as  fulfilled  in  His  history, 
clearly  intimate  tlie  prophetical  and  Messianic  purport 
of  the  Psalm.  The  intensity  of  the  grief,  and  the  com- 
pleteness and  glory  of  the  deliverance  and  triumph,  alike 
appear  to  be  unsuitable  representations  of  the  fortunes 
of  any  less  personage.  In  a  general  and  modified  sense 
(cf.  on  Psalm  16.),  the  experience  here  detailed  may  be 
adapted  to  the  case  of  all  Christians  suffering  from 
spiritual  foes,  and  delivered  by  Divine  aid,  inasmuch 
as  Christ  In  His  human  nature  was  their  head  and  rep* 
resentative. 

1.  A  summary  of  the  complaint.  Desertion  by  God, 
when  overwhelmed  by  distress,  is  the  climax  of  the  suf- 
ferer's misery,  •words  of  my  roaring— shows  that  the 
complaint  is  expressed  intelligently,  though  the  term 
roaring  is  figurative,  taken  from  the  conduct  of  irrational 
creatures  in  pain.  3.  The  long  distress  is  evinced  by— am 
not  silent— hY.,  not  silence  to  me,  either  meaning,  I  contin- 
ually cry ;  or,  corresponding  with  thou  hearest  not,  or  an- 
swerest  not,  it  may  mean,  there  is  no  rest  or  quiet  to  me.  3. 
Still  he  not  only  refrains  from  charging  God  foolislily, 
but  evinces  his  confidence  In  God  by  appealing  to  him. 
thou  art  holy — or  possessed  of  all  the  attributes  which 
encourage  trust,  and  the  right  object  of  the  praises  of  the 
Church:  hence  the  sufferer  need  not  despair.  4,  5.  Past 
experience  of  God's  people  Is  a  ground  of  trust.  The 
mention  of  "our  fathers"  does  not  destroy  the  applicabil- 
ity of  the  words  as  the  language  of  our  Saviour's  human 
nature.  6.  He  who  was  despised  and  rejected  of  His  own 
people,  as  a  disgrace  to  the  nation,  might  well  use  these 
words  of  deep  abasement,  which  express  not  His  real,  but 
esteemed  value.  7,  8.  For  the  Jews  used  one  of  the  ges- 
tures (Matthew  27.  39)  here  mentioned,  when  taunting 
Him  on  M^e  croos,  and  {v.  43)  reproached  Him  almost  in 
the  very  language  of  tins  passage,  trusted  in  the  Lord 
lit.,  rolled— i.  e.,  his  burden  (Psalm  37.  5;  Proverbs  16.  3)  on 
the  Lord,  This  is  the  language  of  enemies  sporting  with 
his  faith  in  the  hour  of  his  desertion,  shoot  out  [or,  open] 
the  lip— (Cf.  Psalm  35. 21.)  9, 10.  Though  ironically  spoken, 
the  exhortation  to  trust  was  well  founded  on  his  previous 
experience  of  Divine  aid,  tlie  special  illustration  of  wliich 
Is  drawn  from  tlie  period  of  helpless  infancy,  didst  mnUe 
me  hope — or  lit.,  made  me  secure.  11.  From  this  state- 
ment of  reasons  for  the  appeal,  he  renews  it,  pleading 
his  double  extremity,  the  nearness  of  trouble,  and  the 
absence  of  a  helper.  13, 13.  His  enemies,  with  the  vigour 
of  bulls  and  rapacity  of  lions,  surround  him,  eagerly  seek- 
ing his  ruin.  The  force  of  both  figures  is  greater  witliout 
the  use   of  any  particle  denoting  comparison.    14, 13. 

353 


David  Praiselh  God. 


PSALMS  XXIII— XXV. 


6od^8  Lordship  in  the  World. 


Utter  exhaustion  and  hopeless  weakness,  in  these  cir- 
cumstances of  pressing  danger,  are  set  forth  by  the  most 
expressive  figures;  the  solidity  of  the  body  is  destroyed, 
and  it  becomes  lilce  water;   the  bones  are  parted;  tlie 
heart,  tlie  very  seat  of  vitality,  melts  lilie  wax;  all  the 
juices  of  the  system  are  dried  up;  the  tongue  can  no 
longer  peiform  its  office,  but  lies  parched  and  stiflened 
(cf.  Genesis -19.  4;   2  Samuel  14.14;   Psalm  58.8).    In  this, 
God  is  regarded  as  the  ultimate  source,  and  men  as  the 
instruments,    tlie  dust  of  deatK — of  course  denotes  the 
grave.    We  need  not  try  to  find  the  exact  counterpart  of 
each  item  of  the  description  in  the  particulars  of  our 
Saviour's  sufferings.    Figurative  language  resembles  pic- 
tures of  liistorical  scenes,  presenting  substantial  truth, 
under  illustrations,  which,  though  not  essential  to  the 
facts,  are  not  inconsistent  witli  tliem.    Were  any  portion 
of  Clarist's  terrible  sutTerings  specially  designed,  it  was 
doubtless  tliat  of  the  garden  of  Gethsemane.    16.  Evil- 
doers are  well  described   as  dogs,  which,  in  tlie  East, 
herding  togetlier,  wild  and  rapacious,  are  justly  objects 
of  great  abhorrence.    Tlie  last  clause  has  been  a  subject 
of  much  discussion  (involving  questions  as  to  tlie  genuine- 
ness of  the  Hebrew  word  translated  pierce)  which  cannot 
be  made  intelligible  to  the  English  reader.    Though  not 
quoted  in  tlie  New  Testament,  the  remarkable  aptness 
of  the  description  to  the  facts  of  the  Saviour's  history,  to- 
gether with  difficulties  attending  any  other  mode  of  ex- 
plaining the  clause  in  tlie  ffeferew,  justify  an  adherence 
to  the  terms  of  our  version  and  their  obvious  meaning. 
17.  His  emaciated  frame,  itself  an  item  of  his  misery,  is 
rendered  more  so  as  the  object  of  delighted  contempla- 
tion to  his  enemies.    The  verbs,  look  and  stare,  often  occur 
as  suggestive  of  feelings  of  satisfaction  (cf.  Psalm  27. 13; 
51.7;  lis.  7).     la.  This  literally- fulfilled  prediction  closes 
the  sad  picture  of  the  exposed  and  deserted  sufferer.    19, 
ao.  He  now  turns  with  unabated  desire  and  trust  to  God, 
who,  in  His  strength  and  faithfulness,  is  contrasted  with 
the  urgent  dangers  described,  my  soul — or  self  (cf.  Psalm 
3.  2;  It).  10).    my  darling — lit,,  my  only  one,  or,  solitary  one, 
as  desolate  and  afflicted  (Psalm  25. 16 ;  So.  17).    21.  Deliv- 
erance plead  in  view  of  former  lielp,  when  in  the  most  im- 
minent danger,  from  the  most  powerful  enemy,  repre- 
sented by  the  unicorn  or  wild  buffalo,    tlie  lion's  moutli 
— (Cf.  V.  13.)    The  lion  often  used  as  a  figure  representing 
violent  enemies;  the  connecting  of  the  mouth  intimates 
tlieir  rapacity.    !4a-34r.  He  declares  his  purpose  to  cele- 
brate God's  gracious  dealings  and  publisli  His  manifested 
perfections  (name.  Psalm  5.  11),  &c.,  and  forthwith  invites 
the  pious,  those  who  have  a  reverential  fear  of  God,  to 
unite  in  special    praise    for  a   deliverance,  illustrating 
God's  kind  regard  for  the  lowly,  whom  men  neglect.    To 
hide  the  face  or  eyes  expresses  a  studied  neglect  of  one's 
cause,  and  refusal  of  aid  or  sympathy  (cf.  Psalm  30.  7 ; 
Isaiah  1. 15),    JJ5,  36.  My  praise  sliall  be  of  tliee — or,  per- 
haps better, /rom  thee— i.e.,  God  gives  grace  to  praise  him. 
With  offering  praise,  he  farther  evinces  his  gratitude  by 
promising  the  payment  of  his  vows,  in  celebrating  the 
usual  festival,  as  pi'ovided  in  tlie  law  (Deuteronomy  12. 
18;  16. 11),  of  which  the  pious  or  humble,  and  they  that 
seek  the  Lord,  His  true  worsliippers,  shall  partake  abun- 
dantly, and  join  him  in  praise.  In  the  enthusiasm  produced 
by  liis  lively  feelings,  he  addresses  such  in  words,  assur- 
ing tliem  of  God's  perpetual  favour.   The  dying  of  the  heart 
denotes  death  (1  Samuel  25.  37) ;  so  its  living  denotes  life. 
37-31.  His  case  illustrates  God's  righteous  government. 
Beyond  the  existing  time  and  people,  others  shall  be 
brought  to  acknowledge  and  worship  God;  t\\&  fat  ones, 
or  the  ricli  as  well  as  the  poor,  the  helpless  who  cannot 
keep  themselves  alive,  shall  together  unite  in  celebrat- 
ing God's  delivering   power,  and   transmit   to  unborn 
people  the  records  of  His  grace,    it  shall  be  accounted 
to  tHe  Liord  for,  &e.— or,  it  shall  be  told  of  the  Lord  to  a 
generation.    God's  wonderful  works  shall  be  told  from 
generation  to  generation,    that  lie  Iiath  done— supply  it, 
or  this—i.  e.,  what  the  Psalm  has  unfolded. 

PSALM   XXIII. 
Ver.  1-6.    Under  a  metaphor  borrowed  from  scenes  of 
354 


pastoral  life,  with  which  David  was  familiar,  he  describes 
God's  providential  care  in  providing  refreshment,  guid- 
ance, protection,  and  abundance,  and  so  affording  grounds 
of  confidence  in  His  perpetual  favour. 

1.  Christ's  relation  to  His  people  is  often  represented  by 
the  figure  of  a  shepherd  (John  10. 14;  Hebrews  13.  20;  1 
Peter  2.  2.5;  5.  4),  and  therefore  the  opinion  that  He  is  the 
Lo)-d  liere  so  described,  and  in  Genesis  48. 15;  Psalm  80. 1; 
Isaiah  40. 11,  is  not  witliout  some  good  reason,  'i.  green 
pastures — or,  pastures  of  tender  grass,  are  mentioned, 
not  in  respect  to  food,  but  as  places  of  cool  and  refresliing 
rest,  tlie  still  -waters — are,  lit.,  waters  of  stillness,  whose 
quiet  flow  Invites  to  repose.  They  are  contrasted  with 
boisterous  streams  on  tlie  one  hand,  and  stagnant,  offen- 
sive pools  on  tlie  other.  3.  To  restore  the  soul  is  to  revive 
or  quicken  it  (Psalm  19.  7),  or  relieve  it  (Lamentations  1. 
11, 19).  patlis  of  righteousness — those  of  safety,  as  di- 
rected by  God,  and  pleasing  to  Him.  for  his  name'i)  . 
sake — or,  regard  for  His  perfections,  pledged  for  His 
people's  welfare.  4.  In  the  darkest  and  most  trying  hour 
God  is  near,  tlie  valley  of  the  shado-w  of  death— is  a 
ravine  overliung  by  high  precipitous  cliffs,  filled  with 
dense  forests,  and  well  calculated  to  inspire  dread  to  the 
timid,  and  afford  a  covert  to  beasts  of  prey.  While  ex- 
pressive of  any  great  danger  or  cause  of  terror,  it  does  not 
exclude  the  greatest  of  all,  to  which  it  is  most  popularly 
applied,  and  which  its  terms  suggest,  thy  rod  and  tliy 
staff— are  symbols  of  a  shepherd's  office.  By  them  he 
guides  his  sheep.  5,  6.  Artother  figure  expresses  God's 
provident  care,  a  table — or,  fobd,  anointing  oil  —  the 
symbol  of  gladness,  and  the  overflowing  cup — which  rep- 
resents abundance— are  prepared  for  the  child  of  God, 
who  may  feast  in  spite  of  his  enemies,  confident  that  this 
favour  will  ever  attend  him.  This  beautiful  Psalm  most 
admirably  sets  before  us,  in  its  chief  figure,  that  of  a 
shepherd,  the  gentle,  kind,  and  sure  care  extended  to 
God's  people,  who,  as  a  shepherd,  both  rules  and  feeds 
them.  The  closing  verse  shows  that  the  blessings  men- 
tioned are  spiritual. 

PSALM    XXIV. 

Ver.  1-10.  God's  supreme  sovereignty  requires  a  befit- 
ting lioliness  of  life  and  heart  in  His  worshippers;  a  sen- 
timent sublimely  illustrated  by  describing  His  entrance 
into  the  sanctuary,  by  the  symbol  of  His  worship— the 
ark,  as  requiring  the  most  profound  homage  to  the  glory 
of  His  Majesty. 

1.  fulness — every  thing,  -world — the  habitable  globe, 
with  they  that  d>vell— forming  a  parallel  expression  to 
the  first  clause.  3.  poetically  represents  the  facts  of  Gen- 
esis 1.  9.  3,  ■*.  The  form  of  a  question  gives  vivacity. 
Hands,  tongue  and  heart  are  organs  of  action,  speech,  and 
feeling,  which  compose  character,  lifted  up  his  soul — is 
to  set  the  affections  (Psalm  25. 1)  on  an  object ;  here,  -vanity 
—or,  any  false  thing,  of  which  swearing  falsely,  or  to  false- 
hood, is  a  specification,  hill  of  the  Lord— (cf.  Psalm  2.  6, 
&c.).  His  Church— the  true  or  invisible,  as  typified  by  the 
earthly  sanctuary.  5.  righteousness— the  rewards  which 
God  bestows  on  His  people,  or  the  grace  to  secure  those 
rewards  as  well  as  the  result.  6.  Jacob — by  "Jacob,"  we 
may  understand  God's  people  (cf.  Isaiah  43.  22 ;  44. 2,  &c.), 
corresponding  to  "  tlie  generation,"  <fec.,  as  if  he  had  said, 
"those  who  seek  thy  face  are  thy  chosen  people."  7-10. 
The  entrance  of  the  ark,  witii  the  attending  procession, 
into  the  holy  sanctuary  is  pictured  to  us.  The  repetition 
of  the  terms  gives  emphasis.  Lord  of  hosts — or  fully. 
Lord  God  of  hosts  (Hosea  12. 5;  Amos  4. 13),  describes  God 
by  a  title  indicative  of  supremacy  over  all  creatures,  and 
especially  the  heavenly  armies  (Joshua  5.14;  1  Kings  22. 
19).  Whether,  as  some  tliink,  the  actual  enlargement  of 
the  ancient  gates  of  Jerusalem  be  the  basis  of  the  figure, 
the  effect  of  tJie  whole  is  to  impress  us  with  a  conceptloik 
of  the  matchless  majesty  of  God. 

PSALM    XXV. 

Ver.  1-22.  Tlie  general  tone  of  this  Psalm  Is  that  of 
prayer  for  help  from  enemies.    Distress,  however,  exclt- 


David's  Confidence  in  Ood. 


PSALMS  XXVI— XXIX. 


His  Faith  in  GocPs  Protection. 


ing  a  sense  of  sin,  humble  confession,  supplication  for 
pardon,  preservation  from  sin,  and  Divine  guidance,  are 
prominent  topics. 

1.  lift  up  my  soul— (Psalm  24.  4 ;  86.  4),  set  my  affections 
(of.  Colossians  3.  2).  a.  not  be  ashamed — by  disappoint- 
ment of  hopes  of  relief.  3.  Tlie  prayer  generalized  as  to 
all  who  ivait  on  God — i.  c,  wlao  expect  His  favour.  On  the 
otlier  hand,  tlie  disappointment  of  the  perfidious,  wlio, 
unprovoked,  have  done  evil,  is  invoked  (cf.  2  Samuel  22. 
9).  4,  5.  On  tlie  ground  of  former  favour,  he  invokes  Di- 
vine guidance,  according  to  God's  gracious  ways  of  deal- 
ing and  faitlifulness.  G,  7.  Confessing  past  and  present 
sins,  he  pleads  for  mercy,  not  on  palliations  of  sin,  but  on 
God's  well-known  benevolence.  8,  9.  upriglit — acting 
according  to  His  promise,  sinners  —  the  general  term, 
limited  by  tlic  meek — who  are 'penitent,  in  judgment — 
rightly.  tUe  way— and  Kls  way— God's  way  of  provi- 
dence. 10.  patliis— similar  sense— His  modes  of  dealing 
(cf.  V.  4).  mei-cy  and  truth.— (Job  14.),  God's  grace  in  prom- 
ising and  faithfulness  in  performing.  11.  God's  perfec- 
tions of  love,  mercy,  goodness,  and  truth  are  manifested 
(Jeis  name,  cf.  Psalm  9. 10)  in  pardoning  sin,  and  the  great- 
ness of  sin  renders  pardon  more  needed.  13,  13.  What 
he  asks  for  himself  is  the  common  lot  of  all  the  pious. 
The  phrase— inherit  the  earth— (cf.  Matthew  5.  5),  allud- 
ing to  the  promise  of  Canaan,  expresses  all  the  blessings 
included  in  that  promise,  temporal  as  well  as  spiritual. 
14.  Tlie  reason  of  the  blessing  explained— the  pious  enjoy 
communion  with  God  (cf.  Proverbs  3. 21, 22),  and,  of  course, 
learn  His  gracious  terms  of  pardon.  15.  His  trust  in  God 
Is  fixed,  net— is  frequently  used  as  a  figure  for  dangers  by 
enemies  (Psalm  9. 15 ;  10.  9).  16-19.  A  series  of  earnest  ap- 
peals for  aid,  because  God  had  seemed  to  desert  him  (cf. 
Psalm  13. 1 ;  17. 13,  &c.),  his  sins  oppressed  him,  his  enemies 
had  enlarged  his  troubles  and  were  multiplied,  increasing 
in  hate  and  violence  (Psalm  9.  8;  18.  48).  30.  keep  my  soul 
— (Psalm  16. 1.)  put  my  trust— flee  for  refuge  (Psalm  2. 12). 
21.  In  conscious  innocence  of  the  faults  charged  by  his' 
enemies,  lie  confidently  commits  his  cause  to  God.  Some 
refer— integrity,  &c. — to  God,  meaning  His  covenant 
faithfulness.  This  sense,  though  good,  is  an  unusual  ap- 
plication of  the  terms.  33.  Extend  these  blessings  to  all 
thy  people  in  all  their  distresses. 

PSALM   XXVI. 

Ver.  1-12.  After  appealing  to  God's  judgment  on  his 
avowed  integrity  and  innocence  of  the  charges  laid  by  his 
enemies,  the  Psalmist  professes  delight  in  God's  worship, 
and  prays  for  exemption  from  the  fate  of  the  wicked,  ex- 
pressing assurance  of  God's  favour. 

1.  Judge — decide  on  my  case — the  appeal  of  innocence. 
In  mine  integrity — freedom  from  blemish  (cf.  Psalm  25. 
21).  His  confidence  of  perseverance  results  from  trust  in 
God's  sustaining  grace.  3.  He  asks  the  most  careful  scru- 
tiny of  his  afl'ections  and  thoughts  (Psalm  7.  9),  or  mo- 
tives. 3.  As  often,  the  ground  of  pi'ayer  for  present  help 
is  former  favour.  4-8.  As  exemplified  by  the  fruits  of 
Divine  grace,  presented  in  his  life,  especially  in  his  avoid- 
ing the  wicked  and  his  purposes  of  cleaving  to  God's  wor- 
ship, -wash  mine  hands — expressive  symbol  of  freedom 
from  sinful  acts  (cf.  Matthew  27.  24).  the  habitation  of 
thy  house — where  thy  house  rests — as  the  tabernacle  was 
not  5'et  permanently  fixed.  Inouour  d-»velleth— conveys 
an  allusion  to  the  Holy  of  Holies.  9.  Gather  not,  &c. — 
bring  me  not  to  death,  bloody  men— (cf.  Psalm  5.  6).  10. 
Their  whole  conduct  is  that  of  violence  and  fraud.  11, 13. 
But,  &c.— He  contrasts  his  character  and  destiny  with 
that  of  the  wicked  (cf.  u.  1,  2).  even  place— free  from  oc- 
casions of  stumbling— safety  in  his  course  is  denoted. 
Hence  he  will  render  to  God  his  praise  publicly. 

PSALM  XXVII. 

Ver.  1-14.  With  a  general  strain  of  confidence,  hope, 
and  joy,  especially  in  God's  worship,'  in  the  midst  of  dan- 
gers, the  Psalmist  introduces  prayer  for  Divine  help  and 
guidance. 

1.  light— is  a  common  figure  for  comfort,  strength— or, 
strong  hold— affording  security  against  all  violence.    The 


Interrogations  give  greater  vividness  to  the  negation  im- 
plied. 3.  eat  .  .  .  my  tlesh— (Job  19.22;  Psalm  14.4.)  The 
allusion  to  wild  beasts  illustrates  their  rapacity,  they 
stumbled-"  they"  is  emphatic;  7iot  I,  but  they  were  de- 
stroyed. 3.  In  the  greatest  dangers,  in  this— i.  e.,  then, 
in  such  extremity.  4,  5.  The  secret  of  his  confidence  is 
his  delight  in  communion  with  God  (Psalm  16.  11;  23.6), 
beholding  the  harmony  of  His  perfections,  and  seeking 
His  favour  in  His  temple  or  palace ;  a  term  applicable  to 
the  tabernacle  (cf.  Psalm  5.7).  There  he  is  safe  (Psalm  31. 
21 ;  61. 5).  The  figure  is  changed  in  the  last  clause,  but  the 
sentiment  is  the  same.  G.  head  be  lifted  up— I  shall  be 
placed  beyond  the  reach  of  my  enemies.  Hence  he  avows 
his  purpose  of  rendering  joyful  thank  offerings.  7.  Still 
pressing  need  extorts  prayer  for  help,  cry  with  my 
voice  — denotes  earnestness.  Other  things  equal,  Chris- 
tians in  earnest  pray  audibly,  even  in  secret.  8.  The 
meaning  is  clear,  though  the  construction  in  a  literal 
translation  is  obscure.  Tiie  English  Version  supplies  the 
implied  clause.  To  seek  God's  face  is  to  seek  His  favour 
(Psalm  105.  4).  9.  Hide  not,  &c.  — (Psalm  4.  6;  22.  24.) 
Against  rejection  he  pleads  former  mercy  and  love.  10. 
In  the  extremity  of  earthly  destitution  (Psalm  31. 11;  38. 
11),  God  provides  (cf.  Matthew  25.35).  11.  thy  way— of 
providence,  a  plain  path— (Psalm  26. 12.)  enemies— ^(Y., 
ivatchcrs  for  my  fall  (Psalm  5.  8).  13.  will — lit.,  soul,  desire 
(Psalm  35,  25).  enemies — lit.,  oppressors.  Falsehood  aids 
cruelty  against  him.  breathe  out— as  being  filled  with  it 
(Acts  9.  1).  13.  The  strong  emotion  is  indicated  by  the 
incomplete  sentence,  for  which  the  English  Version  sup- 
plies a  proper  clause;  or,  omitting  that,  and  rendering, 
yet  I  believed,  &c.,  the  contrast  of  his  faith  and  his  danger 
is  expressed,  to  see— is  to  experience  (Psalm  22. 17).  14. 
Wait,  &e. — in  confident  expectation.  The  last  clause  is, 
lit.,  and  wait,  &c.,  as  if  expecting  new  measures  of  help. 

PSALM    XXVIII. 

Ver.  1-9.  An  earnest  cry  for  Divine  aid  against  his 
enemies,  as  being  also  those  of  God,  is  followed  by  the 
Psalmist's  praise  in  assurance  of  a  favourable  answer,  aud 
a  prayer  for  all  God's  people. 

1.  my  rock — (Psalm  18.  2,  31.)  be  not  silent  to  me— lit., 
from  me,  deaf  or  inattentive,  become  like  them,  &c. — 
share  their  fate,  go  do^vn  into  the  pit — or,  grave  (Psalm 
30.  3).  3.  lift  up  my  hands— a  gesture  of  prayer  (Psalm 
63.  4;  141.  2).  oracle— place  of  speaking  (Exodus  25.  22; 
Numbers  7.  89),  where  God  ansAvered  His  people  (cf.  Psalm 
5.  7).  3.  Dra-tv  me  not,  &c. — implies  punishment  as  well 
as  death  (cf.  Psalm  20.  9).  Hypocrisy  is  the  special  tvickcd- 
ness  mentioned.  4.  The  imprecation  is  justified  in  v.  5. 
The  force  of  the  passage  is  greatly  enhanced  by  the  accu- 
mulation of  terms  describing  their  sin.  endeavours — 
points  out  their  deliberate  sinfulness.  5.  Disregard  of 
God's  judgments  brings  a  righteous  punishment,  destroy 
.  .  .  build  .  .  .  up— The  positive  strengthened  by  the 
negative  form.  6.  supplications — or,  cries  for  mercy.  7. 
The  repetition  of  heart  denotes  his  sincerity.  8.  The  dis- 
tinction made  between  tlie  people,  their  strengtli — and 
the  anointed— may  indicate  Absalom's  rebellion  as  tho 
occasion.  9.  The  special  prayer  for  the  people  sustains 
this  view,    feed  them — as  a  shepherd  (Psalm  23. 1,  &c.), 

PSALM  XXIX. 

Ver.  1-11.  Trust  in  God  is  encouraged  bj'  the  celebra- 
tion of  His  mighty  power  as  illustrated  in  His  dominion 
over  the  natural  world,  in  some  of  its  most  terrible  and 
wonderful  exhibitions. 

1.  Give— or,  ascribe  (Deuteronomy  32.  3).  mighty— or, 
sons  of  the  mighty  (Psalm  89.  6).  Heavenly  beings,  as 
angels.  3.  name— as  (Psalm  5.  11;  8.  1).  beauty  of  holi- 
ness—the  loveliness  of  a  spiritual  worship,  of  which  tlio 
perceptible  beauty  of  the  sanctuary  worship  was  but  a 
type.  3.  The  voice  of  the  Lord — audible  exhibition  of 
His  power  in  the  tempest,  of  which  thunder  is  a  specimen, 
but  not  the  uniform  or  sole  example,  the  -tvatcrs— are 
tho  clouds  or  vapours  (Psalm  18. 11;  Jeremiah  10.  13).  4. 
po-werful  .  .  .  majesty— ?i<.,  in  power,  in  majesty.  5,  0. 
The  tall  and   large   cedars,  especially  of  Lebanon,  are 

355  • 


David  Exiiortelh  to  Praise. 


PSALMS  XXX— XXXII. 


Bemission  of  Sin  a  great  Blessing. 


shivered,  utterly  broken.  The  -waving  of  the  mountain 
forests  before  the  wind  is  expressed  by  the  figure  of  skip- 
ping or  leaping.  7.  di-videtli.— lit.,  heivs  off.  The  lightning, 
like  lialtes  and  splinters  hewed  from  stone  or  wood,  tiles 
tlirongh  tlie  air.  8.  tlie  ■»vildcniess— especially  Kadesh, 
Booth  of  Judea,  is  selected  as  another  scene  of  this  display 
of  Divine  power,  as  a  vast  and  desolate  region  impresses 
the  mind,  like  mountains,  with  images  of  grandeur.  9. 
Terror-stricken  animals  and  denuded  forests  close  the 
illustration.  In  view  of  this  scene  of  awful  sublimity, 
God's  worshippers  respond  to  the  call  of  v.  2,  and  speak 
or  cry,  "glory!"  By  temple,  or  palace  (God's  residence. 
Psalm  5.  7),  may  here  be  meant  heaven,  or  the  whole 
frame  of  nature,  as  the  angels  are  called  on  for  praise. 
10, 11.  Over  this  terrible  raging  of  the  elements  God  is  en- 
throned, directing  and  restraining  by  sovereign  power; 
and  hence  the  comfort  of  His  people.  "  This  awful  God  is 
ours,  our  Father  and  our  Love." 

PSALM  XXX. 

Ver.  1-12.  Lit.,  A  Fsahn-song—&  composition  to  be  sung 
with  musical  instruments,  or  without  them— or,  "Song  of 
tlie  dedication,"  &c.,  specifying  the  particular  character  of 
tlie  Psalm.  Some  suppose  that  "  of  David''  should  be  con- 
nected with  the  name  of  the  composition,  and  not  with 
"  liouse  ;"  and  refer  for  the  occasion  to  the  selection  of  a 
site  for  the  temple  (1  Chronicles  21.  26-30;  22.  1).  But 
"  house"  is  never  used  absolutely  for  the  temple,  and  dedi- 
cation does  not  well  apply  to  such  an  occasion.  Though 
the  phrase  in  the //eftreit;,  "dedication  of  the  house  of 
David,"  is  au  unusual  form,  yet  it  is  equally  unusual  to 
disconnect  the  name  of  the  author  and  the  composition. 
As  a  "  dedication  of  David's  house"  (as  provided,  Deuter- 
onomy 20.  Z')),  the  scope  of  the  Psalm  well  corresponds 
with  tlie  state  of  repose  and  meditation  on  his  past  trials 
suited  to  such  an  occasion  (2  Samuel  5.  11;  7.  2).  For 
beginning  with  a  celebration  of  God's  delivering  favour, 
In  wliieh  he  invites  others  to  join,  he  relates  his  prayer  in 
<listress,  and  God's  gracious  and  prompt  answer. 

1.  lifted  mc  up — as  one  is  draAvn  from  a  well  (Psalm  40. 
2).  a.  liealed  mc— affliction  is  often  described  as  disease 
(Psalm  6.  2  ;  41.  4 ;  107.  20),  and  so  relief  by  healing.  3.  The 
terms  describe  extreme  danger.  soiU— or,  mj'self.  grave 
— lit.,  hell,  as  in  Psalm  16.  10.  liast  kept  me  .  .  .  pit — 
cjuickened  or  revived  me  from  the  state  of  dying  (cf. 
Psalm  2S.  1).  4.  rememljraiice- the  thing  remembered  or 
memorial.  Uoliness  — as  the  sum  of  God's  perfections 
(cf.  Psalm  22.  3),  used  as  name  (Exodus  3. 15 ;  Psalm  135.  13). 
5.  Relatively,  the  longest  experience  of  Divine  anger  by 
the  pious  is  momentary.  These  precious  words  have  con- 
soled millions.  6,  7.  What  particular  prosperity  is  meant 
we  do  not  know.  Perhaps  his  accession  to  the  throne. 
In  his  self-complacent  elation  he  was  checked  by  God's 
hiding  His  face  (cf.  Psalm  22.  21;  27.  9).  troubled— con- 
founded with  fear  (Psalm  2.  5).  8-11.  As  in  Psalm  6.  5;  88. 
10;  Isaiah  3S.  18,  the  appeal  for  mercy  is  based  on  the  de- 
struction of  his  agency  in  praising  God  here,  which 
deatli  would  produce.  The  terms  expressing  relief  are 
poetical,  and  not  to  be  pressed,  though  dancing  is  the 
translation  of  a  word  which  means  a  lute,  whose  cheerful 
notes  are  contrasted  with  mourning,  or  (Amos  5.  16)  wail- 
ing. sacUclotli — was  used,  even  by  kings,  in  distress  (1 
Chronicles  21.  16;  Isaiah  37.  !)•  but  gladness,  used  for  a 
garment,  shows  the  language  to  oe  figurative.  13.  Though 
—my— is  supplied  before — glory — it  is  better  as  Psalm  16. 
10,  to  receive  it  as  used  for  tongue,  the  organ  of  praise. 
The  ultimate  end  of  God's  mercies  to  us  is  our  praise  to 
Him. 

PSALM  XXXI. 

Ver.  1-24.  The  prayer  of  a  believer  in  time  of  deep  dis- 
tress. In  the  first  part,  cries  for  help  are  mingled  with 
expressions  of  confidence.  Tlien  the  detail  of  griefs  en- 
grosses his  attention,  till,  in  the  assurance  of  strong  but 
submissive  faith,  he  rises  to  the  language  of  unmingled 
joyful  trust,  and  exhorts  others  to  like  love  and  confi- 
dence towards  God. 

1.  expresses  the  general  tone  of  feeling  of  the  Psalm. 
%  \,  He  seeks  help  in  God's  righteous  government  (Psalm 
•  356 


5.  8),  and  begs  for  an  attentive  hearing,  and  speedy  and 
eflTsctual  aid.  With  no  other  help  and  no  claim  of  merit, 
he  relies  solely  on  God's  regard  to  his  own  perfections  for  a 
safe  guidanceand  release  fromthe  snares  of  his  enemies.  On 
the  terms  "  rocks,"  &c.,  (cf.  Psalm  17. 2 ;  18. 2, 50 ;  20. 6 ;  23. 3 ;  25. 
21).  5,6.  commit  my  spirit — my  life,or  myself.  OurSaviour 
used  the  words  on  the  cross, not  as  prophetical,  but,  as  many 
pious  men  have  done,  as  expressive  of  his  unshaken  confi- 
dence in  God.  The  Psalmist  rests  on  God's  faithfulness  to 
His  promises  to  His  people,  and  hence  avows  himself  one 
of  them,  detesting  all  who  revere  objects  of  idolatry  (cf. 
Deutoronomj'-  32.  21 ;  1  Corinthians  8.  4).  7.  linst  kno>i-n 
tny  soul,  &c. — had  regard  to  me  in  trouble.  8.  glint  me 
up  .  .  .  enemy — abandon  to  (1  Samuel  23. 11).  large  room 
—place  of  safety  (cf.  Psalm  IS.  19).  9, 10.  mine  eye,  Ac- 
denote  exti-eme  M'eakness  (cf.  Psalm  6.  7).  grief— min- 
gled sorrow  and  indignation  (Psalm  6.  7).  sonl  and  .  .  . 
lielly— the  whole  person.  Though  the  effects  ascribed  to 
grief  are  not  mere  figures  of  speech- spent  •.  ,  .  con- 
sumed— must  be  taken  in  the  modified  sense  of  ivasted 
and  decayed,  iniquity— or,  suffering  by  it  (cf.  on  Psalm 
40. 12).  11.  among— or,  lit.,  from,  or,  by  my  enemies.  The 
latter  clauses  describe  the  progress  of  his  disgrace  to  the 
lowest  degree,  till,  13.  he  is  Ibrgotten  as  one  dead,  and 
contemned  as  a  useless  broken  vessel.  13.  For— intro- 
duces further  reasons  for  his  prayer,  the  unjust,  deliberate, 
and  murderous  purposes  of  his  foes.  14^18.  In  his  pro- 
fession of  trust  he  includes  the  terms  of  the  prayer  ex- 
pressing it.  times— course  of  life,  deliver  .  .  .  liand — op- 
posed to  "shut  me  up,"  &e.,  of  v.  8.  make  .  .  .  slilne — (Cf. 
Numbers  6. 25;  Psalm  4. 6.)  Deprecating  from  himself,  he  im- 
precates on  the  wicked  God's  displeasure,  and  prays  that 
their  virulent  persecution  of  him  maj'  be  stopped.  19-31. 
God  displays  openly  His  purposed  goodness  to  His  people. 
tlie  secret  of  tliy  jjresence — or,  covering  of  thy  counten- 
ance; the  protection  He  thus  alTords;  cf.  Psalm  27.  5  for  a 
similar  figure;  "dwelling"  used  there  for  "presence" 
here.  The  idea  of  security  further  presented  by  the  figure 
of  a  tent  and  a  fortified  city.  33.  For  I  said— ijY.,  And  I 
said,  in  an  adversative  sense.  I,  thus  favoured,  was  de- 
spondent, in  my  Iiaste — in  my  terror,  cut  off  .  .  .  eyea 
from  all  the  protection  of  thy  presence.  33, 34.  tlie  Iiord 
.  .  .  proud  doer — lit.,  the  Lord  is  kecinng  faith — i.  e.,  with 
His  people,  and  is  repaying,  &c.  Then  let  none  despair, 
but  take  courage,  their  hopes  shall  not  be  in  vain. 

PSALM    XXXII. 

Ver.  1-11.  Maschil — lit.,  giving  instruction.  The  Psalmist 
describes  the  blessings  of  His  forgiveness,  succeeding  the 
pains  of  conviction,  and  deduces  from  his  own  experience 
instruction  and  exhortation  to  others. 

1,  3.  (Cf.  Romans  4.  6.)  forgiven — lit.,  taken  away,  op- 
posed to  retain  (John  20.  23).  covered — so  that  God  no 
longer  regards  the  sin  (Psalm  85.  3).  imputeth — charge  to 
him,  and  treat  him  accordingly,  no  guile — or,  deceit,  no 
false  estimate  of  himself,  nor  insincerity  before  God  (cf. 
Romans  8. 1).  3,  4:.  A  vivid  description  of  felt  but  un- 
acknowledged sin.  wYien.— lit.,  for,  as  v,  4.  tliy  kand — 
of  God,  or,  power  in  distressing  him  (Psalm  38.  2).  moist- 
lire-vital  juices  of  the  body,  the  parching  heat  of  which 
expresses  the  anguish  of  the  soul.  On  the  other  figures, 
cf.  Psalm  6.  2,  7 ;  31.  9-11.  If  composed  on  the  occasion  of 
the  fifty-first  Psalm,  this  distress  may  have  been  pro- 
tracted for  several  months.  5.  A  prompt  fulfilment  of 
the  purposed  confession  is  followed  by  a  prompt  forgive- 
ness. 6.  For  tkis — i.  e.,  my  happy  experience,  godly — 
pious  in  the  sense  of  Psalm  4.3.  a  time- (Isaiah  55.  6); 
when  God's  Spirit  inclines  us  to  seek  pardon,  He  is  ready 
to  fdrgive.  floods,  &c.— denote  great  danger  (Psalm  18. 17; 
66. 12).  7.  His  experience  illustrates  the  statement  of  v, 
6.  8.  Whether,  as  most  likely,  the  language  of  David  (cf. 
Psalm  51. 13),  or  that  of  God,  this  is  a  promise  of  Divine 
guidance.  I  -tvill  ...  mine  eycr-or,  7?i,i/ eye  shall  be  on 
thee,  watching  and  directing  thy  way,  9.  The  latter 
clause,  more  literally,  "  in  that  they  come  not  near  thee" — i. 
€.,  because  they  will  not  come,  &c.,  unless  forced  by  bit  and 
bridle.  10.  The  sorrows  of  the  impenitent  contrasted 
with  the  peace  and  safety  secured  by  God's  mercy.    11. 


God  io  he  Praised  for  His  Goodness,  etc.      PSALMS   XXXIII— XXXVI. 


An  Appeal  for  ProtecUmt. 


The  righteous  and  upright,  or  those  conforming  to  the 
Divine  teacliiug  for  securing  the  Divine  blessing,  may 
well  rejoice  witli  shouting, 

PSALM    XXXIII. 

Vcr.  1-22.  A  call  to  lively  and  joyous  praise  to  God  for 
His  glorious  attributes  and  works,  as  displayed  in  crea- 
tion, and  His  general  and  special  providence,  in  view  of 
wliich,  the  Psalmist,  for  all  the  pious,  professes  trust  and 
joy,  and  invokes  God's  mercy. 

1-3.  The  sentiment  falls  in  with  Psalm  32. 11  (cf.  1  Co- 
rintliians  14.15).  The  instruments  (Psalm  92.3;  1-W.  9) 
do  not  exclude  the  voice,  a  new  song— fresli,  adapted  to 
the  occasion  (Psalm  40.3;  96.1).  play  sUllfully— (Cf. 
Psalm  15. 16,  21.)  4-9.  Reasons  for  praise— first,  God's 
trutli,  faithfulness,  and  mercy,  generally;  then,  His  crea- 
tive power  which  all  must  honour.  In  vford  and  breath 
—or,  spirit,  tliere  may  be  an  allusion  to  the  Son  (John  1. 1) 
and  Holy  Spirit.  Ue  apalLe—liL,  said.  It  ■»vas— tlie  ad- 
dition of  done  wealiens  tlie  sense  (cf.  Genesis  1.  3-10).  10, 
11.  lu  God's  providence  He  thwarts  men's  purposes  and 
executes  His  own.  laeathen — lit.,  nations.  13-19.  The  in- 
ference from  tlie  foregoing  in  v.  12  is  illustrated  by  God's 
special  providence,  underlying  which  is  His  minute 
knowledge  of  all  men.  looUetJi— intently  (Isaiah  14. 16). 
fasliiouetln— or,  forms,  and  hence  knows  and  controls 
(Proverbs  21. 1).  alike— wjY/iotti  exception.  consideretJi — or, 
understands,  God  knows  men's  motives.  16, 17.  Men's 
usual  reliances  in  their  greatest  exigencies  are,  in  tliem- 
selves,  useless.  On  the  war  horse  (cf.  Job  39. 19-25).  a  vain 
tiling— a  lie,  wliicli  deceives  us.  18,  19.  Contrasted  is 
God"8  guidance  and  power  to  save  from  the  greatest  earthly 
evil  and  its  most  painful  precursor,  and  hence  from  all. 
!J0-3i3.  -walteth. — in  earnest  expectation,  holy  name — 
(Cf.  Psalm  5.  12;  22.  22;  30.  4.)  Our  faith  measures  mercy 
(Matthew  P.  29),  and  if  of  grace,  it  is  no  more  of  debt  (Ro- 
mans 11.  6). 

PSALM    XXXIV. 

Ver.  1-22.  On  the  title  of.  1  Samuel  21. 13.  Abimelcch 
VRS  the  general  name  of  the  sovereign  (Genesis  20.  2). 
Lfter  celebrating  God's  gracious  dealings  with  him,  tlie 
'salraist  exliorts  otliers  to  make  trial  of  His  providential 
rare,  instructing  tliem  how  to  secure  it.  He  then  con- 
,rasts  God's  care  of  His  people  and  His  punitive  provi- 
rlence  towards  tlie  wicked. 

1-4.  Even  in  distress,  wliich  excites  supplication,  there  is 
always  matter  for  praising  and  thanking  God  (cf.  Eplie- 
Bians  5.20;  Philippians  4.  G).  make  licr  boast— glory 
(Psalm  105.  3;  cf.  Galatians  6. 14).  liwmble — the  pious,  as 
Psalm  9.12;  25.9.  magnify  tlie  liOi-d— ascribe  great- 
ness to  Him,  an  act  of  praise.  togctUcr — alike  (Psalm 
33.  15),  or,  equally,  without  exception,  delivered  .  .  . 
fears— as  well  as  actual  evil  (Psalm  64.  1).  5-7.  God's 
favour  to  the  pious  generally,  and  to  himself  specially, 
is  celebrated,  looked— with  desire  for  help,  lightened 
— or,  briglitened,  expressing  joy,  opposed  to  the  downcast 
features  of  those  who  are  ashamed  or  disappointed  (Psalm 
25.  2,  3).  This  poor  man— if/.,  humble,  himself  as  a  speci- 
men of  such,  angel — of  the  covenant  (Isaiah  63.  9),  of 
whom  as  a  leader  of  God's  host  (Joshua  5. 14;  1  Kings  22. 
19),  the  phrase — encampeth,  &c. — is  appropriate;  or,  angel 
used  collectively  for  angels  (Hebrews  1. 14).  8.  taste  and 
sec— try  and  experience.  9.  Those  fear  him — who  are 
pious— fear  and  love  (Proverbs  1.7;  9. 10).  saints — conse- 
crated to  his  service  (Isaiah  40.  31).  10.  not  tvant  any 
good— "Good"  is  emphatic;  they  maybe  afflicted  (cf.  r. 
10);  but  this  may  be  a  good  (2  Corinthians  4,17,18;  He- 
brews 12.  10, 11).  11.  children— subjects  of  Instruction 
(Proverbs  1.  8, 10).  13.  "What  man— whoever  desires  the 
blessings  of  piety  let  him  attend.  13, 14.  Sins  of  thought 
included  in  those  of  speech  (Luke  6.  46),  avoiding  evil  and 
doing  good  in  our  relations  to  men  are  based  on  a  right 
relation  to  God.  15,  eyes  of  the  Liord  are  upon — (Psalm 
32.  8;  33. 18.)  16.  Face  .  .  .  against — opposed  to  them  (Le- 
viticus 17.  10;  20.3).  cut  off  the  remembrance— utterly 
destroy  (Psalm  109. 13).  17, 18.  Humble  penitents  are  ob- 
jects of  God's  special  tender  regard  (Psalm  51. 19;  Isaiah 


57.  15).  30.  bones— framework  of  the  body.  31,  33.  Con- 
trast in  the  destiny  of  righteous  and  wicked ;  the  former 
shall  be  delivered  and  never  come  into  condemnatioa 
(John  5.  24;  I',omans  8. 1),  the  latter  left  under  condemna- 
tion and  desolate. 

PSALM    XXXV. 

Ver.  1-28.  The  Psalmist  invokes  God's  aid,  contrasting 
the  hypocrisy,  cunning,  and  malice  of  his  enemies  with 
his  integrity  and  generosity.  The  imprecations  of  the 
first  part  including  a  brief  notice  of  their  conduct,  the 
fuller  exposition  of  their  hypocrisy  and  malice  in  the 
second,  and  the  earnest  prayer  for  deliverance  from  their 
scornful  triumph  in  the  last,  are  each  closed  {v.  9, 10, 18,  27, 
28)  with  promises  of  praise  for  the  desired  relief,  in  which 
his  friends  will  unite.  The  historical  occasion  is  probably 
1  Samuel  24. 

1-3.  God  is  invoked  In  the  character  of  a  warrior  (Exo- 
dus 15.  3;  Deuteronomy  32.  41).  fight  against — lit.,  devour 
tny  devourers.  stop  the  way  against — lit.,  shut  up  (the 
way),  to  meet  or  oppose,  &c.  I  .  .  .  thy  salvation — who 
saves  thee.  4.  (Cf.  Psalm  9.  17.)  devise  my  hurt — pur- 
pose for  evil  to  me.  5,  6.— (cf.  Psalm  1.  4)— a  terrible  fate; 
driven  by  wind  on  a  slippery  path  in  darkness,  and  hotly 
pursued  by  supernatural  violence  (2  Samuel  24. 16 ;  Acts 
12.  23).  7,  8.  net  in  a  pit— or,  pit  of  their  net — or,  net-pit 
— as  holy  hill  for  hill  of  holiness— (Psalm  2.  C)— a  figure 
from  hunting  (Psalm  7. 15).  Their  imprecations  on  im- 
penitent rebels  against  God  need  no  vindication ;  His 
justice  and  wrath  are  for  such  ;  His  mercy  for  penitents. 
Cf.  Psalm  7. 16;  11.  5,  on  the  peculiar  fate  of  the  wicked 
here  noticed.  9,  10.  All  my  bones — every  part,  him 
tliat  spoileth  liim— (cf.  Psalm  10.  2).  11.  False  -ivituessea 
— lit..  Witnesses  of  injustice  and  cruelty  (cf.  Psalm  11.5;  25. 
19).  13-14.  Tliough  they  rendered  evil  for  good,  he  showed 
a  tender  sympathy  in  their  affliction,  spoiling— Zi«.,  be- 
reavement. The  usual  modes  of  showing  grief  are  made, 
as  figures,  to  express  his  sorrow,  prayer  .  .  .  bosom — 
may  denote  either  the  posture — the  head  bowed— (cf.  1 
Kings  18.  42)— or,  that  the  prayer  was  in  secret.  Some 
think  there  is  a  reference  to  the  result— the  prayer  would 
benefit  him  if  not  them,  behaved— ZtY.,  ivent  on — denoting 
his  habit,  heavily — or,  squalidly,  his  sorrowing  occasion- 
ing neglect  of  his  person.  Altogether,  his  grief  was  that 
of  one  for  a  dearly-loved  relative.  15, 16.  On  the  contrary, 
they  rejoiced  in  his  affliction.  Halting,  or  lameness,  as 
Psalm  88. 17  for  any  distress,  abjects — either  as  cripples 
(cf.  2  Samuel  4.  4)  contemptible;  or,  degraded  persons, 
such  as  had  been  beaten  (cf.  Job  30.  1-8).  I  knew  it  not— 
either  the  persons,  or,  reasons  of  such  conduct,  tear  me, 
and  ceased  not — lit.,  wei'e  not  silent — showing  that  the 
tearing  meant  slandering,  mockers — who  were  hired  to 
make  sport  at  feasts  (Proverbs  28.  21).  17.  darling— (cf. 
Psalm  22.  20,  21.)  18.  (Cf.  Psalm  22.  22.)  19.  enemies 
wrongfully  —  by  false  and  slanderous  Imputations. 
wink  ivith  the  eye— an  insulting  gesture  (Proverbs  0. 13). 
w^tliout  cause— manifests  more  malice  than  having  a 
wrong  cause.  30.  deceitful  matters — or,  words  of  deceit. 
quiet  in  the  land— the  pious  lovers  of  peace.  31.  On  the 
gesture  cf.  Psalm  22. 7,  and  on  the  expressions  of  malicious 
triumph  cf.  Psalm  10. 13;  28.  3.  33,  34.  (Cf.  Psalm  7.  G;  26. 
1;  2  Thessalonians  1.6.)  God's  righteous  government  Is 
the  hope  of  the  pious  and  terror  of  the  wicked.  35. 
swallowed  him  up— utterly  destroyed  him  (Psalm  21.  9 ; 
Lamentations  2. 16).  36.  clothed— covered  wholly  (Job  8. 
22).  37.  favour  .  .  .  cause— delight  in  it,  as  vindicated  by 
thee.  lict  the  L.ord,  Ac— Let  him  be  greatly  praised  for 
His  care  of  the  just.  38.  In  this  praise  of  God's  equitable 
government  (Psalm  5.  8)  the  writer  promises  ever  to 
engage. 

PSALM    XXXVI. 

Ver,  1-12.  On  servant  of  the  Lord,  cf.  title  Psalm  18. 
The  wickedness  of  man  contrasted  with  the  excellency 
of  God's  perfections  and  dispensations;  and  the  benefit 
of  the  latter  sought,  and  the  evils  of  the  former  depre- 
cated. 

1.  The  general  sense  of  this  difficult  verse  is,  "that  the 

357 


The  Different  Estate  of  3fen. 


PSALMS  XXXVII— XXXIX. 


David  Imploreth  GocPs  Mercy. 


wicked  have  no  fear  of  God."  The  first  clause  may  be 
rendered,  "Saith  transgression  in  my  heart,  in  respect  to 
the  wicked,  there  is  no  fear,"  &c.,  i.  e.,  such  is  my  reflection 
on  men's  transgressions.  SJ-*.  This  reflection  detailed. 
ti'itil  His  Ittlqiiity,  &c.—Ut.,  for  finding  his  iniquity  for 
hating;  i.  e.,  he  persuades  himself  God  will  not  so  find  it 
—"for  hating"  involving  the  idea  of  punishing.  Hence 
his  words  of  iniquity  and  deceit,  and  his  bold  rejection  of 
all  right  principles  of  conduct.  The  climax  is  that  he 
deliberately  adopts  and  patronizes  evil.  The  negative 
forms  affirm  moi'e  emphatically  their  contraries.  5,  6. 
mercy  .  .  .  aud  .  .  .  faitlifiilness— as  mercy  and  truth 
(Psalm  2-5. 10).  rlgliteousness  and  juttgmeMits— qualities 
of  a  good  government  (Psalm  5.  8 ;  31. 1).  These  all  are  set 
forth,  by  the  figures  used,  as  unbounded.  7.  sliado-»v  of 
tliy  wings— (cf.  Deuteronomy  32. 11;  Psalm  91. 1).  8.  fat- 
ness—richness, thy  House— residence— for  the  privileges 
and  blessings  of  communion  with  God  (Psalm  23.  6 ;  27.  4). 
river  of  thy  pleasvircs— plenteous  supply— may  allude 
to  Eden.  9.  Light  is  an  emblem  of  all  blessings— given  of 
God  as  a  means  to  gain  more.  10.  tliat  know  tliee— right 
knowledge  of  God  is  the  source  of  right  affections  and 
conduct.  11.  foot  of  .  .  .  hand  .  .  .  wicked— all  kinds 
of  violent  dealing,  la.  There— in  the  acting  of  violence, 
they  are  overthrown.    A  signal  defeat. 

PSALM    XXXVII. 

Ver.  1-40.  A  composed  and  uniform  trust  in  God,  and  a 
constant  course  of  integrity,  are  urged  in  view  of  the 
blessedness  of  the  truly  pious,  contrasted  in  various 
aspects  with  the  final  ruin  of  the  wicked.  Thus  the  wis- 
dom and  justice  of  God's  providence  are  vindicated,  and 
its  seeming  inequalities,  which  excite  the  cavils  of  the 
wicked  and  the  distrust  of  the  pious,  are  explained.  Da- 
vid's personal  history  abundantly  illustrates  the  Psalm. 

1,  3.  The  general  sentiment  of  the  whole  Psalm  is  ex- 
pressed.   The  righteous  need  not  be  vexed  by  the  pros- 
perity of  the  wicked ;  for  it  is  transient,  and  their  destiny 
undesirable.  3.  Trust— sure  of  safety,    shalt  thou  dwell 
— or,   dwell   thou  —  repose   quietly,     verily  .  .  .  fed — or, 
feed  on  truth— Qod's  promise  (Psalm  36.  5;  cf.  Hosea  12. 1). 
4:.  desires— (Psalm  20.5;  21.  2),  what  is  lawful  and  riglit, 
really  good  (Psalm  84.  11).    5.  commit  thy  way— (Prov- 
erbs 16.  3).     Works — what  you  have  to  do  and  cannot — set 
forth  as  a  burden,    trust  ...  in  him — lit.,  on  Him.    He 
will  do  what  you  cannot  (cf.  Psalm  22.  8 ;  31.  6).  He  will  not 
suffer  your  character  to  remain  under  suspicion.    7,  8. 
Rest  in — lit.,  Be  silent  to  the  Lord,    and  wait— be  submis- 
sive—avoid petulance  and  murmurings,  anger  and  rash 
doing.    9.  Two  reasons.    The  prosperity  of  the  wicked  is 
short,  and   the  pious,  by  humble  trust,  will  secure  all 
covenant  blessings,  denoted  here  by  "inherit  the  earth" 
(cf.  Psalm  25. 13).    10,  11.  shall  not  \»e—Ut.,  is  not— is  not 
to  be  found,    peace— includes  prosperity,    la.  guasheth 
.  .  .  teetli— in  beastly  rage.    13.  (Cf.  Psalm  2.  4.)    seeth— 
knows  certainly,    his  day— of  punishment,  long  delayed, 
shall  yet  come  (Hebrews  10.  37).    14, 15.  sivord,  and  .  .  . 
how — for  any  instruments  of  violence,  slay — lit.,  slaughter 
(1  Samuel  25. 11).    poor  and  needy— God's  people  (Psalm 
10. 17;  12.  5).    The  punishment  of  the  wicked  as  drawn  on 
themselves— often  mentioned  (cf.  Psalm  7.  15,  16;  35.  8). 
16.  i-iches — lit.,  noise  and  tumult,  as  incidental  to  much 
wealth  (cf.  Psalm  39.  6).    Thus  the  contrast  with  the  "  lit- 
tle" of  one  man  is  more  vivid.    IT.  Even  the  members  of 
the  body  needed  to  hold  weapons  are  destroyed.    18, 19. 
God,  V!\\o  knows  his  people's  changes,  provides  against 
evil,  and  supplies  all  their  need.    30.  While  the  wicked, 
however  mighty,  are   destroyed,  and   that  utterly,  as 
Bmoke  wliich  vanishes  and  leaves  no  trace.    31,  33.  pay- 
i.th  not — not  able ;  having  grown  poor  (cf.  Deuteronomy 
15.  7.)    Ability  of  the  one  and  inability  of  the  other  do  not 
exclude  moral  dispositions.     God's  blessing  or  cursing 
makes   the   difference,     cut   off— opposed   to   "inherit 
the  earth"  (cf.  Leviticus  7.  20,  21).    23,  34.  steps— way,  or, 
course  of  life;  as  ordered  by  God,  failures  will  not  be  per- 
manent.   35,  36.  his  seed  is  blessed- it7.,  fw  a  blessing 
(Genesis  12.  2;  Psalm  21.  6).    This  position  is  still  true  as 
the  rule  of  God's  economy  (1  Timothy  4.  8;  6.  6).    87-89. 
358 


The  exhortation  is  sustained  by  the  assurance  of  God's 
essential  rectitude  in  that  providential  government 
which  provides  perpetual  blessings  for  the  good,  and  per- 
petual misery  for  tlie  wicked.  30,  31.  The  righteous 
described  as  to  the  elements  of  character,  thought,  word, 
and  action,  steps — or,  goings — for  conduct  which  is  un- 
wavering (Psalm  18.  36).  33, 33.  The  devices  of  the  wicked 
against  the  good  fail,  because  God  acquits  them.  34.  On 
the  contrary,  the  good  are  not  only  blessed,  but  made  to 
see  the  ruin  of  their  foes.  35,  36.  of  which  a  picture  is 
given,  under  the  figure  of  a  flourishing  tree  (cf.  Margin), 
which  soon  withers,  he  -was  not — (cf.  v.  10).  37.  By  the 
end  is  meant  reward  (Proverbs  23. 18 ;  24. 14),  or  expectation 
of  success,  as  v.  38,  which  describes  the  end  of  the  wicked  in 
contrast,  and  that  is  cut  off  (cf.  Psalm  73.  17).  38.  together 
—at  once — entirely  (Psalm  4.  8).  39,  40.  strength— (Psalm 
27.1;  2S.  8).  trouble— straits  (Psalm  9.9;  10.1).  In  trust 
and  quietness  is  the  salvation  of  the  pious  from  all  foes 
and  all  their  devices. 

PSALM    XXXVIII. 

Ver.  1-22.  To  bring  to  remembrance,  or,  remind,  God  of 
His  mercy  and  himself  of  his  sin.  Appealing  to  God  for 
relief  from  His  heavy  chastisement,  the  Psalmist  avows  his 
integrity  before  men,  complains  of  the  defection  of  friends 
and  persecution  of  enemies,  and  in  a  submissive  spirit, 
casting  himself  on  God,  with  penitent  confession  he  pleads 
God's  covenant  relation  and  his  innocence  of  the  charges 
of  his  enemies,  and  prays  for  Divine  comfort  and  help. 

1-4.  He  deprecates  deserved  punishment,  which  is  de- 
scribed (Psalm  6. 1),  under  the  figure  of  bodily  disease. 
arrows  .  .  .  and  thy  hand — the  sharp  and  heavy  affliC" 
tions  he  suffered  (Deuteronomy  32. 23).  iniquities— afflic- 
tions in  punishment  of  sin  (2  Samuel  16. 12;  Psalm  31. 10; 
40.12).  gone  over  mine  head — as  a  flood.  5-8.  The  loath- 
someness, corruption,  and  wasting  torture  of  severe  phy- 
sical disease  set  forth  his  mental  anguish.  It  is  possible 
some  bodily  disease  was  connected.  The  loins  are  the  seat 
of  strength.  His  exhaustion  left  him  only  the  power  to 
groan.  9.  That  God  can  hear  (Romans  8.  20).  10.  My 
heart  panteth- as  if  barely  surviving,  light  .  .  .  from 
n»e — utter  exhaustion  (Psalm  6.  7;  13.3).  11, 13.  Friends 
desert,  but  foes  increase  in  malignity,  seelt  after  my  life 
—(1  Samuel  20.1;  22.23).  13,14.  He  patiently  submits, 
uttering  no  reproaches  or  replies  (John  19.  9)  to  their  in- 
sulting speeches ;  15-17.  for  he  is  confident  the  J^orA—Ut., 
Sovereign  (to  whom  he  was  a  servant),  would  answer  his 
prayer  (Psalm  3.  4;  4.  1),  and  not  permit  their  triumph  in 
his  partial  halting,  of  which  he  was  in  danger.  18.  Con- 
sciousness of  sin  makes  suffering  pungent,  and  suffering, 
rightly  received,  leads  to  confession.  19,  30.  Still,  while 
humbled  before  God,  he  is  the  victim  of  deadly  enemies, 
full  of  malice  and  treachery,  enemies  are  lively — lit.,  of 
life,  who  would  take  my  life,  i.  e.,  deadly.  31,  33.  (Cf. 
Psalm  22. 19;  35.  3.)  All  terms  of  frequent  use.  In  this 
Psalm  the  language  is  generally  susceptible  of  application 
to  Christ  as  a  sufferer,  David,  as  such,  typifying  Him. 
This  does  not  require  us  to  apply  the  confessions  of  sin, 
but  only  the  pains  or  penalties  which  he  bore  for  us. 

PSALM    XXXIX. 

Ver.  1-13.  To  Jeduthun  (1  Chronicles  16.  41,  42),  one  of  the 
chief  singers.  His  name  mentioned,  perhaps,  as  a  special 
honour.  Under  depressing  views  of  his  frailty  and  the 
prosperity  of  the  wicked,  the  Psalmist,  tempted  to  mur- 
mur, checks  the  expression  of  his  feelings,  till,  led  to  re- 
gard his  case  aright,  he  prays  for  a  proper  view  of  his  con- 
dition and  for  the  Divine  compassion. 

1.  I  said — or,  resolved,  -will  take  heed — watch,  ■^vays 
— conduct,  of  which  the  use  of  the  tongue  is  a  part  (James 
1.  26).  bridle— Zi7.,  muzzle  (cf.  Deuteronomy  25.  4).  while 
.  .  .  before  me— in  beholding  their  prosperity  (Psalm  37. 
10,  36).  3.  even  from  good— (Genesis  31.  24),  everything, 
3.  His  emotions,  as  a  smothered  flame,  burst  forth.  4-7. 
Some  take  these  words  as  those  of  fretting,  but  they  arc 
not  essentially  such.  The  tinge  of  discontent  arises  from 
the  character  of  his  suppressed  emotions.  But,  address* 
ing  God,  they  are  softened  and  subdued,    make    me  to 


The  Benefit  of  Confidence  in  God. 


PSALMS  XL,  XLI. 


Obedience  the  Best  Sacrifiat. 


Icnotv — expoi-imentally  appreciate,  how  frail  I  am — lit., 
when  I  shall  cease.  5-6.  His  prayer  is  answered  in  his  ob- 
taining an  impressive  view  of  tlie  vanity  of  the  life  of  all 
men,  and  their  transient  state.  Their  pomp  is  a  mere 
image,  and  their  wealth  is  gathered  they  know  not  for 
whom.  7.  The  interrogation  makes  the  implied  negative 
stronger.  Though  this  world  offers  nothing  to  our  expec- 
tation, God  is  worthy  of  all  confidence.  8-10.  Patiently 
submissive,  he  prays  for  the  reinoval  of  his  chastisement, 
and  that  he  may  not  be  a  reproach.  11.  From  his  own 
case,  he  argues  to  that  of  all,  that  the  destruction  of  man's 
enjoyments  is  ascribable  to  sin.  V-i,  13.  Consonant  with 
the  tenor  of  tlie  Psalm,  he  prays  for  God's  compassionate 
regard  to  him  as  a  stianger  here,  and  that,  as  such  was 
the  condition  of  his  fathers,  so,  like  them,  he  may  be 
cheered  instead  of  being  bound  under  wrath  and  chas- 
tened in  displeasure. 

PSALM    XL. 

Ver.  1-17.  In  this  Psalm  a  celebration  of  God's  deliver- 
ance is  followed  by  a  profession  of  devotion  to  His  service. 
Then  follows  a  praj'er  for  relief  from  imminent  dangers, 
involving  the  overthrow  of  enemies  and  the  rejoicing  of 
sympathizing  friends.  In  Hebrews  10.  5,  <fcc.,  Paul  quotes 
V.  6-8  as  the  words  of  Christ,  offering  himself  as  a  better 
sacrifice.  Some  suppose  Paul  thus  accommodated  David's 
words  to  express  Christ's  sentiments.  But  the  value  of 
his  quotation  would  be  thus  destroyed,  as  it  would  have 
no  force  in  his  argument,  unless  regarded  by  his  readers 
as  the  original  sense  of  the  passage  in  the  Old  Testament. 
Others  suppose  the  Psalm  describes  David's  feelings  in 
suffering  and  joy;  but  the  language  quoted  by  Paul,  in 
the  sense  given  by  him,  could  not  apply  to  David  in  any 
of  his  relations,  for  as  a  type  the  language  is  not  adapted 
to  describe  any  event  or  condition  of  David's  career,  and 
as  an  individual  representing  the  pious  generally,  neither 
he  nor  they  could  properly  use  it  (cf.  on  v.  7  below).  The 
Psalm  must  be  taken  then,  as  the  sixteenth,  to  express 
the  feelings  of  Christ's  human  nature.  The  difficulties 
pertinent  to  this  view  will  be  considered  as  they  occur. 

1-3.  Tlie  figures  for  deep  distress  are  illustrated  in  Jere- 
miah's history  (Jeremiah  38. 6-12).  Patienceand  trust  man- 
ifested in  distress,  deliverance  in  answer  to  prayer,  and 
the  blessed  effect  of  it  in  eliciting  praise  from  God's  true 
worshippers,  teach  us  that  Christ's  suffering  is  our  ex- 
ample, and  His  deliverance  our  encouragement  (Hebrews 
5.7,8;  12.3;  1  Peter  4.12-10.)  Inclined— (the  ear.  Psalm 
17.  6),  as  if  to  catch  the  faintest  sigh,  a  ne-»v  song--{Psalm 
33.  3).    fear,  and  .  .  .  tnist— revere  with  love  and  faith. 

4.  Blessed— (Psalm  1.  1 ;  2.  12.)  respectetli— ZiY.,  turns  to- 
ivardt,  as  an  object  of  confidence,  tnrn  aside — from  true 
God  and  his  law  to   falsehood  in  worship  and  conduct. 

5.  Ue  reckoned  wp  in  order — (cf.  Psalm  5.3;  83.14; 
Isaiah  44.  7),  too  many  to  be  set  forth  regularly.  This 
is  but  one  instance  of  many.  The  use  of  the  plural 
accords  with  tlie  union  of  Christ  and  His  people.  In  suf- 
fering and  triumph,  they  are  one  with  Him.  6-8.  In 
Paul's  view  this  passage  has  more  meaning  than  the  mere 
expression  of  grateful  devotion  to  God's  service.  He  rep- 
resents Christ  as  declaring  tliat  the  sacrifices,  whether 
vefietable  or  animal,  general  or  special  expiatory  offerings, 
would  not  avail  to  meet  the  demands  of  God's  law,  and 
that  He  had  come  to  render  the  required  satisfaction, 
wliich  he  states  was  effected  by  "  the  offering  of  the  body 
of  Christ,"  for  that  is  tlie  "  will  of  God  "  which  Christ  came 
to  fulfil  or  do,  in  order  to  effect  man's  redemption.  We 
thus  see  that  the  contrast  to  the  unsatisfactory  character 
assigned  the  Old  Testament  offerings  in  v.  6  is  found  In 
tlie  compliance  with  God's  law  (cf.  v.  7,  8).  Of  course,  as 
Paul  and  other  New  Testament  writers  explain  Christ's 
work,  it  consisted  in  more  than  being  made  under  the  law 
or  obeying  its  precepts.  It  required  an  "obedience  unto 
death,"  and  that  is  the  compliance  here  chiefly  Intended, 
and  which  makes  the  contrast  with  v.  6  clear,  mine  ears 
liast  (Ixou  opened— Whether  allusion  is  made  to  the  cus- 
tom of  lioringa  servant's  ear,  in  token  of  voluntary  and 
perpetual  enslavement  (Exodus  21.  6),  or  that  t?ie  opening 
Q{  the  ear,  as  in  Isaiah  48.8;  50.  5  (though  X>y  a  different 


word  in  Hebrew)  denotes  obedience  by  the  common  figure 
of  hearing  for  obeying,  it  is  evident  that  the  clause  is  de- 
signed to  express  a  devotion  to  God's  will  as  avowed  more 
fully  in  V.  8,  and  already  explained.  Paul,  however,  uses 
the  words,  "a  body  hast  thou  prepared  me,"  which  are 
found  in  i\\e  Septuagint  in  the  place  of  the  words,  "mine 
ears  hast  thou  opened."  He  does  not  lay  any  stress  on 
this  clause,  and  his  argument  is  complete  without  It.  It 
Is,  perhaps,  to  be  regarded  rather  as  an  Interpretation  or 
free  translation  by  the  Sepluagint,  than  either  an  addition 
or  attempt  at  verbal  translation.  The  Septuaginl  trans- 
lators may  have  had  reference  to  Christ's  vicarious  suffer- 
ings as  taught  in  other  Scriptures,  as  Isaiah  53.;  at  all 
events  the  sense  is  substantially  the  same,  as  a  body  was 
essential  to  the  required  obedience  (cf.  Romans  7. 4 ;  1  Peter 
2.24).  7.  Tlicn— in  such  case,  without  necessarily  refer- 
ring to  order  of  time.  Lo,  I  come— I  am  prepared  to  do, 
&c.  in  tlie  volnme  of  tlie  book— roZi  of  the  book.  Such 
rolls,  resembling  maps,  are  still  used  in  the  synagogues. 
written  of  me — or  on  me,  prescribed  to  me  (2  Kings  22. 
13).  The  first  is  the  sense  adopted  by  Paul.  In  either  case, 
the  Pentateuch,  or  law  of  Moses,  is  meant,  and  while  it 
contains  much  respecting  Clirist  directly,  as  Genesis  3. 15; 
49.  10 ;  Deuteronomy  18. 15,  and,  indirectly,  in  the  Levitical 
ritual,  there  is  nowhere  any  allusion  to  David.  9,  10. 
Christ's  prophetical  office  is  taught.  He  "preached"  the 
great  truths  of  God's  government  of  sinners.  I  have 
preached — lit.,  announced  good  tidings.  11.  may  be  ren- 
dered as  an  assertion,  that  God  will  not  ivithhold,  &c.  (Psalm 
16.1).  r3.  evils— infiicted  by  others.  Inlqnities— or  penal 
afflictions,  and  sometimes  calamities  in  tlie  wide  sense. 
This  meaning  of  tlie  word  is  very  common  (Psalm  31. 11; 
38.  4;  cf.  Genesis  4.  13,  Cain's  punishment;  Genesis  19.15, 
that  of  Sodom;  1  Samuel  28.  10,  of  the  witch  of  Endor; 
also  2  Samuel  16.  12;  Job  19.  29;  Isaiah  5. 18;  53. 11).  This 
meaning  of  the  word  is  also  favoured  by  the  clause,  taken 
hold  of  me,  which  follows,  which  can  be  said  appropriately 
of  sufferings,  but  not  of  sins  (cf.  Job  27.  20;  Psalm  69.  24). 
Thus,  the  difficulties  in  referring  this  Psalm  to  Christ, 
arising  from  the  usual  reading  of  this  verse,  are  removed. 
Of  the  terrible  afflictions,  or  sufferings,  alluded  to  and  en- 
dured for  us,  cf.  Luke  22.  39-44,  and  the  narrative  of  the 
scenes  of  Calvary,  m^  heart  faileth  me — (Matthew  26. 
38),  "My  soul  is  exceeding  sorrowful,  even  unto  death." 
cannot  look  wp — lit.,  I  cannot  see,  not  denoting  the  de- 
pression of  conscious  guilt,  as  Luke  18.  13,  but  exhaustion 
from  suffering,  as  dimness  of  eyes  (cf.  Psalm  6.  7 ;  13.  ;• ;  38. 
10).  The  whole  context  thus  sustains  the  sense  assigned 
to  iniquities.  13.  (Cf.  Psalm  22.  19.)  14, 15.  The  language 
is  not  necessarily  imprecatory,  but  rather  a  confident  ex- 
pectation (Psalm  5. 11),  though  the  former  sense  is  not  in- 
consistent with  Christ's  prayer  for  the  forgiveness  of  His 
murderers,  inasmuch  as  their  confusion  and  shame  might 
be  the  very  means  to  prepare  them  for  humbly  seeking 
forgiveness  (cf.  Acts  2.  37).  for  a  reiv arU— lit.,  in  co  tse- 
quence  of.  Alia— (Cf.  Psalm  35.  21,  25.)  16.  (Cf.  Psalm  35. 
27.)  love  thy  salvation — delight  in  its  bestowal  on  others 
as  well  as  themselves.  17.  A  summary  of  his  condition 
and  hopes,  thinketh  npon — or  provides  for  me.  "He 
was  heard,"  "when  he  had  offered  up  prayers  and  suppli>' 
cations  with  strong  crying  and  tears,  unto  Him  that  was 
able  to  save  him  from  death." 

PSALM    XLI. 

Ver.  1-13.  The  Psalmist  celebrates  the  blessedness  oi 
those  who  compassionate  the  poor,  conduct  strongly  con- 
trasted with  the  spite  of  his  enemies  and  neglect  of  hla 
friends  in  his  calamity.  He  prays  for  God's  mercy  in 
view  of  his  ill  desert,  and.  In  confidence  of  relief,  and  that 
God  will  vindicate  his  cause,  closes  with  a  doxology. 

1-3.  God  rewards  kindness  to  the  poor  (Proverbs  W.  17  V. 
From  V.  2  and  11  it  may  be  inferred  that  the  Psalmist  de- 
scribes his  own  conduct,  poor— in  person,  position,  and 
possessions,  shall  be  blessed — lit.,  led  aright,  oi  safely, 
prospered  (Psalm  23. 3).  upon  the  earth — or  land  ol  prom- 
ise (Psalm  25.  13;  27. 3-9,  &c.).  The  figures  of  v.  3  are  d  jawu 
from  the  acts  of  a  kind  nurse.  4.  I  said— I  asked  the 
mercy  I  show,    heal  my  soul— (Cf. Psalm  30. 2.)  " Sin  and 

359 


Davi<Fs  Zeal  to  Serve  God 


PSALMS  XLII— XLV. 


The  Church  Complaineth. 


suffering  are  united,"  is  one  of  tne  iciteat  teachings  of  the 
Psalms.  5,  6.  A  graphic  picture  of  the  conduct  of  a  ma- 
lignant enemy,  to  see  me— as  if  to  spy  out  my  case,  lie 
speiiket}!  .  .  .  Itself— or,  "  he  speaketh  vanity  as  to  his 
jjear*;"— i.  e.,  does  not  speak  candidly,  "he  gathereth  in- 
iqujt/to  him,"  collects  elements  for  mischief,  and  then 
divuiaes  the  gains  of  his  hypocrlsj'.  7,  8.  So  of  others,  all 
act  alike.  An  evil  disease— /i7.,  a  word  of  Belial,  some 
slander,  clenveth— lit.,  poured  on  him.  that  lie  lletli— 
who  has  now  laid  down,  "  he  is  utterly  undone  and  our 
victory  is  sure."  9.  mi«e  .  .  .  frieixA—lit.,  man  of  my 
peace,  eat  .  .  .  bread— wlio  depended  on  me  or  was  well 
treated  by  me.  lifted  up  liis  lieel- in  scornful  violence. 
As  David  and  his  fortunes  typified  Christ  and  His  (cf.  In- 
troduction), so  these  words  expressed  the  treatment  he  re- 
ceived, and  also  that  of  his  Son  and  Lord ;  hence,  though 
not  distinctly  prophetical.our  Saviour  (John  13. 18)applies 
them  to  Judas,  "that  the  Scripture  may  be  fulfilled." 
This  last  phrase  has  a  wide  use  in  the  NeAV  Testament, 
and  is  not  restricted  to  denote  special  prophecies.  10.  A 
lawful  punishment  of  criminals  is  not  revenge,  nor  incon- 
sistent with  their  final  good  (cf.  Psalm  40. 14, 15).  11-13. 
favoiirest— or  tenderly  lovest  me  (Genesis  34. 19),  evinced 
by  relief  from  his  enemies;  and,  farther,  God  recognizes 
his  innocence  by  upholding  him.  eettest  .  .  .  before  tl»y 
taee— under  thy  watch  and  care,  as  God  before  man's  face 
(Psalm  Ifi.  8)  is  an  object  of  trust  and  love.  Blessed- 
praised,  usually  applied  to  God.  The  word  usually  ap- 
plied to  men  denotes  happiness  (Psalm  1. 1 ;  32. 1).  With 
this  doxology  the  first  book  closes. 

■PSALM    XLII. 

Ver.  1-11.  Mascliil—ict.  Psalm  32.,  title).  For,  or  of  (cf. 
Introduction)  the  sons  of  Korah.  The  writer,  perhaps  one 
of  this  Levitical  family  of  singers  accompanying  David 
in  exile,  mourns  his  absence  from  the  sanctuary,  a  cause 
of  grief  aggravated  by  the  taunts  of  enemies,  and  is  com- 
forted in  hopes  of  relief.  This  course  of  thought  is  re- 
peated-with  some  variety  of  detail,  but  closing  with  the 
same  refrain. 

1,  SJ— (Cf.  Psalm  63. 1.)  pautetlx— desires  in  a  state  of  ex- 
haustion, appear  before  God — in  acts  Of  worship,  the 
terms  used  in  the  command  for  tAe  stated  personal  ap- 
pearance of  tlie  Jews  at  the  sanctuary.  3.  "Where  is  tlxy 
God  l— implying  that  He  had  forsaken  him  (cf.  2  Samuel 
16.7;  Psalm  3.  2;  22.8).  4:.  The  verbs  are  properly  ren- 
dered as  futures,  "  I  will  remember,"  &c.,  &c.—i.  e„  the 
recollection  of  this  season  of  distress  will  give  greater 
zest  to  the  privileges  of  God's  worship,  when  obtained. 
5.  Hence  he  chides  his  despondent  soul,  assuring  him- 
self of  a  time  of  joy.  lielp  of  liis  countenance — or,  face 
(cf.  Numbers  6.  25;  Psalm  4.  6;  16. 11).  0.  Dejection  again 
described.  tUerefore— z.  e.,  finding  no  comfort  in  myself, 
I  turn  to  thee,  even  in  this  distant  '■'■land  of  Jordan  and 
the  (mountains)  Hermons,"  the  country  east  of  Jordan. 
hill  Mizar — as  a  name  of  a  small  hill  contrasted  with  the 
mountains  round  about  Jerusalem,  perhaps  denoted  the 
contempt  with  which  the  place  of  exile  was  regarded. 
7.  The  roar  of  successive  billows,  responding  to  that  of 
Soods  of  rain,  represented  the  heavy  waves  of  sorrow 
which  overwhelmed  him.  8.  Still  he  relies  on  as  con- 
stant a  flow  of  Divine  mercy  which  will  elicit  his  praise 
and  encourage  his  prayer  to  God ;  9, 10.  in  view  of  which, 
he  dictates  to  himself  a  prayer  based  on  his  distress, 
aggravated  as  it  was  by  the  cruel  taunts  and  infidel  sug- 
gestions of  his  foes.  11.  This  brings  on  a  renewed  self- 
chiding,  and  excites  hopes  of  relief,  health  [or,  helpj  of 
my  countenance— (Cf.  v.  5)  who  cheers  me,  driving  away 
clouds  of  sorrow  from  my  face,  my  God — It  is  He  of  whose 
existence  and  favour  my  foes  would  have  me  doubt. 

PSALM   XLIII. 

Ver.  1-5.  Excepting  the  recurrence  of  the  refrain,  there 
is  no  good  reason  to  suppose  this  a  part  of  the  preceding, 
though  the  scope  is  the  same.  It  has  always  been  placed 
separate. 

J.  Judge— or,  vindicate  (Psalm  10.  18).  plead,  &c.— 
(Psalm  35. 1.)  ungodly— neither  in  character  or  condi- 
360 


tion  objects  of  God's  favour  (cf.  Psalm  4.  3).  3.  God  of 
my  strength— by  covenant  relation  my  stronghold  (Psalm 
18. 1).  cast  me  off— in  scorn,  because — or,  in,  i.  e.,  in  such 
circumstances  of  oppression.  3.  light— as  Psalm  27. 1. 
truth— or,  faithfulness  (Psalm  25.  5),  manifest  it  by  ful- 
filling promises.  Light  and  truth  are  personified  as  mes- 
sengers who  will  bring  him  to  the  privileged  place  of  wor- 
ship, tabernacles  —  plural,  in  allusion  to  the  various 
courts.  4r.  the  altar— as  the  chief  place  of  worship.  The 
mention  of  the  harp  suggests  the  prominence  of  praise 
in  his  oflfering. 

PSALM  XLIV. 

Ver.  1-26.  In  a  time  of  great  national  distress,  probably 
in  David's  reign,  the  Psalmist  recounts  God's  gracious 
dealings  in  former  times,  and  the  confidence  they  had 
learned  to  repose  in  him.  After  a  vivid  picture  of  their 
calamities,  he  humbly  expostulates  against  God's  appar- 
ent forgetfulness,  reminding  Him  of  their  faithfulness 
and  mourning  their  heavy  sorrows. 

1-3.  This  period  is  that  of  the  settlement  of  Canaan 
(Joshua  24. 12;  Judges  6.  3).  have  told— or,  related  (cf. 
Exodus  10. 2).  plantedst  them — i.  e.,  our  fathers,  who  are 
also,  from  the  parallel  construction  of  the  last  clause,  to 
be  regarded  as  the  object  of  ^^cast  them  out,"  which  means 
— lit.,  send  them  out,  or,  "extend  them."  Heathen  and 
people  denote  the  nations  who  were  driven  out  to  make 
room  for  the  Israelites.  4.  Thoit  art  my  King— n^,  he 
who  is  my  King,  sustaining  the  same  covenant  relation  as 
to  the  "fathers."  5.  The  .figure  drawn  from  the  habits 
of  the  ox.  6-8.  God  is  not  only  our  sole  help,  but  only 
worthy  of  praise,  thy  nan»e — as  Psalm  5. 11.  put  ...  to 
shame— (cf.  Psalm  6. 10),  disgraced.  9.  But— contrasting, 
cast  off  as  abhorrent  (Psalm  43.  2).  goest  not  forth— iii., 
u'i7i  noi!  gro  (2  Samuel  5.  23).  In  several  consecutive  verses 
the  leading  verb  is  future,  and  the  following  one  past  (in 
Hcbreiv),  thus  denoting  the  causes  and  effects.  Thus  {v. 
10, 11, 12),  when  defeated,  spoiling  follows;  when  delivered 
as  sheep,  dispersion  follows,  »&c.  11.  The  Babylonian 
captivity  not  necessarily  meant.  There  were  others  (cf.  1 
Kings  8.  46).  13, 14.  (Cf.  Deuteronomy  28.  37 ;  Psalm  79. 4.) 
15.  shame  of . . .  face— blushes  in  disgrace.  16.  Its  cause, 
the  taunts  and  presence  of  malignant  enemies  (Psalm  8. 2). 
17-19.  They  had  not  apostatized  totally— were  still  God's 
people,  declined — turned  aside  fi'om  God's  law.  sore 
broken — crushed,  place  of  dragons— desolate,  barren, 
rocky  wilderness  (Psalm  03. 10 ;  Isaiah  13.  22).  shadow  of 
death— (Cf.  Psalm  23.  4.)  ao,  31.  A  solemn  appeal  to  God 
to  witness  their  constancy,  stretclied  out  .  .  .  hands — 
gesture  of  worship  (Exodus  9.  29 ;  Psalm  88.  9).  aa.  Their 
protracted  sufl"erings  as  God's  people  attests  the  'con- 
stancy. Paul  (Romans  8.  30)  uses  this  to  describe  Chris- 
tian steadfastness  in  persecution.  a3-a6.  This  style  of 
addressing  God,  as  indifferent,  is  frequent  (Psalm  3.7; 
9. 19 ;  13. 1,  &c.).  However  low  their  condition,  God  is  ap- 
pealed to,  on  the  ground,  and  for  the  honour,  of  His  mercy. 

PSALM   XLV. 

Ver.  1-17.  Shoshannim—Ut.,  Lilies,  either  descriptive  of 
an  instrument  so  shaped,  or  denoting  some  tune  or  air  so 
called,  after  which  the  Psalm  was  to  be  sung  (cf.  Psalm  8., 
title).  A  song  of  loves,  or,  of  beloved  ones  (plural  and  fem- 
inine)—a  conjugal  song.  Maschil  (cf.  Psalm  32.  and  42.)  de- 
notes the  didactic  character  of  the  Psalm;  that  It  gives 
instruction,  the  song  being  of  allegorical  and  not  literal 
import.  The  union  and  glories  of  Christ  and  his  Church 
are  desa-ibed.  He  is  addressed  as  a  king  possessed  of  all 
essential  graces,  as  a  conqueror  exalted  on  the  throne  of 
a  righteous  and  eternal  government,  and  as  a  bridegroom 
arrayed  in  nuptial  splendour.  The  Church  is  portrayed 
in  the  purity  and  loveliness  of  a  royally  adorned  and 
attended  bride,  invited  to  forsake  her  home  and  share 
the  honours  of  her  affianced  lord.  The  picture  of  an 
Oriental  wedding  thus  opened  is  filled  up  by  represent- 
ing the  complimentary  gifts  of  the  wealthy  with  Avhich 
the  occasion  is  honoured,  the  procession  of  the  bride, 
clothed  in  splendid  raiment,  attended  by  her  virgin  com- 
panions, and  the  entrance  of  the'joyous  throng  into  the 


The  Majesty  of  Christ's  Kincjdom. 


PSALM   XLV. 


The  Duty  of  the  Church. 


palace  of  the  king.  A  prediction  of  a  numerous  and  dis- 
tinguished progeny,  instead  of  the  complimentary  wish 
for  it  usually  expressed  (cf.  Genesis  2i.  (jO;  Ruth  4.  11,  12), 
and  an  assurance  of  a  perpetual  fame,  closes  the  Psalm. 
All  ancient  Jewish  and  Christian  interpreters  regarded 
this  Psalm  as  an  allegory  of  the  purport  above  named. 
In  the  Song  of  Songs  the  allegorj'  is  carried  out  more 
luUy.  Hosea  (ch.  1.-3.)  treats  the  i-elation  of  God  and  His 
people  under  the  same  figure,  and  its  use  to  set  forth  the 
I'elation  of  Christ  and  His 'Church  runs  through  both 
parts  of  the  Bible  (cf.  Isaiah  54.  5;  62.4,5;  Matthew  22. 
3;  2.5.1;  John  3.29;  Ephesians  5.  25-82,  &c.,  &c.).  Other 
methods  of  exposition  have  been  suggested.  Several 
Jewish  monarclis,  froni  Solomon  ta'the  wicked  Ahab, 
and  various  foreign  princes,  have  been  named  as  the 
hero  of  the  song.  But  to  none  of  them  can  the  terms 
%  here  used  be  shown  to  apply,  and  it  is  hardly  probable 
that  anj'  mere  nuptial  song,  especially  of  a  heathen  king, 
would  be  permitted  a  place  in  the  sacred  songs  of  the 
Jews.  The  advocates  for  any  other  than  the  Messianic 
interpretation  have  generally  silenced  each  other  in  suc- 
cession, while  the  application  of  the  most  rigorous  rules 
of  a  fair  system  of  interpretation  has  but  strengthened 
the  evidences  in  its  favour.  The  scope  of  tlie  Psalm  above 
given  is  easy  and  sustained  by  the  explication  of  its  de- 
tails. The  quotation  of  v.  6,  7  by  Paul  (Hebrews  1.  8,  9), 
as  applicable  to  Christ,,  ouglit  to  be  conclusive,  and  their 
special  exposition  shows  tlie  propriety  of  such  an  appli- 
cation. 

1.  An  animated  pi'eface  indicative  of  strong  emotion. 
Lit.,  My  heart  overfloivs:  a  pood  matter  I  speak;  the  things 
which  I  have  made,  cfcc.  inditing — lit.,  boiling  up,  as  a  foun- 
tain overflows,  my  tongue  is  tlie  pen — a  mere  instru- 
ment of  God's  use.  of  a  ready  -writer— i.  e.,  it  is  fluent. 
The  theme  is  inspiring  and  language  flows  fast.  3.  To 
rich  personal  attractions  Is  added  grace  of  the  lips,  capti- 
vating powers  of  speech.  This  is  given,  and  becomes  a 
source  of  power  and  proves  a  blessing.  Christ  is  a  prophet 
(Luke  4.22).  3,  4.  The  kiirg  is  addressed  as  ready  to  go 
forth  to  battle,  sword  — (Cf.  Revelation  1.16;  19.15.) 
MigUty — (Cf.  Isaiah  9.6.)  glory  and  .  .  .  majesty — gen- 
erally used  as  Divine  attributes  (Psalm  96.  6;  104. 1;  111.  3), 
or  as  specially  conferred  on  mortals  (Psalm  21. 5),  perhaps 
these  typically,  ride  prosperously — or  conduct  a  suc- 
cessful war.  because  of— for  the  interests  of  truth,  &c. 
niecluicss  .  .  .  rigliteousncss — without  any  connection — 
i.  e.,  a  righteousness  or  equity  of  government,  distin- 
guished by  meekness  or  condescension  (Psaliri  18. 35), 
riglit  liai»d— or  power,  as  its  organ,  sliall  teacH  tliee — 
point  the  way  to  terrible  things — i.e.,  in  conquest  of 
enemies.  5.  The  result,  people— whole  nations  are  sub- 
dued. G.  No  lawful  construction  can  be  devised  to  change 
the  sense  here  given  and  sustained  bj' the  ancient  ver- 
sions, and  above  all  by  Paul  (Hebrews  1,8).  Of  the  pei-- 
petuity  of  this  government  (cf.  2  Samuel  7.13;  Psalm  10. 
16;  72.5;  89.4;  110.4;  Isaiah  9.7).  7.  As  in  v.  C  the  Divine 
nature  is  made  prominent,  here  the  moral  qualities  of 
the  hum.iu  are  alleged  as  the  reason  or  ground  of  the 
mediatorial  exultation.  Some  render  "O  Ood,  thy  God," 
instead  of  God  tliy  God— but  the  latter  is  sustained  by 
tlie  same  form  (Psalm  50. 7),  and  it  was  only  of  His  human 
nature  tliat  tlie  anointing  could  be  predicated  (cf.  Isaiah 
61. 3).  oil  of  gladness— or  token  of  gladness,  as  used  in 
fea.sts  and  other  times  of  solemn  joy  (cf.  1  Kings  1.  39,  40). 
fellows— other  kings.  8.  The  king  thus  inaugurated  is 
now  presented  as  a  bridegroom,  who  appears  in  garments 
richly  perfumed,  brouglit  out  from  ivory  palaces.  His  royal 
residence;  by  which,  as  indications  of  the  happy  bridal 
occasion.  Ho  has  been  gladdened.  9.  In  completion  of 
this  picture  of  a  marriage  festival,  female  attendants  or 
bridesmaids  of  the  highest  rank  attend  Him,  while  the 
queen,  in  rich  apparel  (v.  13),  stands  ready  for  the  nuptial 
procession.  10, 11.  She  is  Invited  to  the  union,  for  form- 
ing wliich  she  must  leave  her  father's  people.  She  rep- 
resenting, by  tlie  form  of  the  allegory,  tlie  churcli,  this 
address  is  illustrated  by  all  those  scriptures,  from  Genesis 
12. 1  on,  which  .speak  of  the  people  of  God  as  a  chosen, 
separate,  and  peculiar  people.    The  relation  of  subjection 


to  her  sp'ouse  at  once  accords  with  the  law  of  marriage, 
as  given  in  Genesis  3. 10;  18.12;  Ephesians  5.  22 ;  1  Peter  3. 
5,  6,  and  the  relation  of  the  church  to  Christ  (Ephesians 
5.  21).  Tlie  love  of  the  husband  is  intimately  connected 
with  the  entire  devotion  to  which  the  bride  is  exhorted. 
la.  daugliter  of  Tj're— (Psalm  9. 14)— denotes  the  people. 
Tyre,  celebrated  for  its  great  wealth,  is  selected  to  repre- 
sent the  richest  nations,  an  idea  confirmed  by  the  next 
clause.  These  gifts  are  brought  as  means  to  conciliate 
the  royal  parties,  representing  the  admitted  subjection 
of  the  oflferers.  This  well  sets  forth  the  exalted  position 
of  the  churcli  and  her  head,  whose  moral  qualities  re- 
ceive the  homage  of  the  world.  The  contribution  of  ma- 
terial wealth  to  sustain  the  institutions  of  the  church 
may  be  included  (cf.  "riches  of  the  Gentiles,"  Psalm  72. 
10 ;  Isaiah  60.  5-10).  13.  tlie  king's  daughter- a  term  of 
dignity.  It  may  also  intimate,  with  some  allusion  to  the 
teaching  of  the  allegory,  that  the  bride  of  Christ,  the 
church,  is  the  daughter  of  the  great  king,  God,  %vitliin 
— not  only  is  her  outward  raiment  costly,  but  all  her  ap- 
parel of  the  richest  texture,  -wrouglit  gold— gold  em- 
broidery, or  cloth  in  which  gold  is  woven.  14, 15.  The 
progress  of  the  procession  is  described;  according  to  the 
usual  custom  tlie  bride  and  attendants  are  conducted  to 
the  palace.  Some  for  the  words — in  raiment  of  needle- 
■»vork; — propose  another  rendering,  on  variegated  (or  em- 
broidered) clol7is—i.  e.,  ill  the  manner  of  the  East,  richly 
wrought  tapestry  was  spread  on  the  ground,  on  which 
the  bride  walked.  As  the  dress  had  been  already  men- 
tioned, this  seems  to  be  a  probable  translation,  shall  be 
bronglit— in  solemn  form  (cf.  Job  10.19;  21.22).  The  en- 
trance into  the  palace  with  great  joy  closes  the  scene.  So 
shall  the  churcli  be  finally  brought  to  her  Lord,  and 
united  amid  the  festivities  of  the  holy  beings  in  heaven. 
16.  As  earthly  monarchs  govern  widely  extended  empires 
by  viceroys,  this  glorious  king  is  represented  as  supply- 
ing all  the  principalities  of  earth  with  princes  of  his  own 
numerous  progeny.  17.  The  glories  of  this  empire  shall 
he  as  wide  as  the  world  and  lasting  as  eternity,  there- 
fore— because  thus  glorious,  the  praise  shall  be  universal 
and  perpetual.  Some  writers  have  taxed  their  ingenuity 
to  find  in  the  history  and  fortunes  of  Christ  and  His 
church  exact  parallels  for  every  part  of  this  splendid 
allegory,  not  excepting  its  gorgeous  Oriental  imagery. 
Thus,  by  the  dresses  of  the  king  and  queen,  are  thought 
to  be  meant  the  eminent  endowments  and  graces  of 
Christ  and  His  people.  The  attendant  women,  supposed 
(though  inconsistently  it  might  seem  with  the  inspired 
character  of  the  work)  to  be  concubines,  are  tliouglit  to 
represent  the  Gentile  churches,  and  the  bride  the  Jewish, 
&c.,  &c.  But  it  is  evident  that  we  cannot  pursue  such  a 
mode  of  interpretation.  For,  following  the  allegory,  we 
must  suspend  to  the  distant  future  the  results  of  a  union 
whose  consummation  as  a  marriage  is  still  distant  (cf. 
Revelation  21.  9).  In  fact,  the  imagerj'  here  and  elsewhere 
sets  before  us  the  church  in  two  aspects.  As  a  bodj^,  it  is 
yet  incomplete,  the  whole  is  yet  ungathered.  As  a  moral 
institution,  it  is  yet  imperfect.  In  tlie  final  catastroplio 
it  will  be  complete  and  perfect.  Thus,  as  a  birlde  adorned, 
&c.,  it  will  be  united  with  its  Lord.  Thus  the  union  of 
Christ  and  the  church  triumphant  is  set  fortli.  On  the 
other  hand,  in  regard  to  its  component  parts,  the  relation 
of  Christ  as  head,  as  husband,  &c.,  already  exists,  and  as 
these  parts  form  an  institution  In  this  world,  it  is  by  His 
union  Avith  it,  and  the  gifts  and  graces  with  which  Ho 
endows  it,  that  a  spiritual  seed  arises  and  spreads  in  the 
world.  Hence  we  must  fix  our  minds  only  on  the  one 
simple  but  grand  truth,  that  Christ  loves  the  church,  is  head 
over  all  things  for  it,  raises  it  in  His  exaltation  to  the  highest 
moral  dignity— a  dignity  of  which  evci-y,  even  the  meanest, 
sincere  disciple  will  partake.  As  to  the  time,  then,  in  Avliich 
this  allegorical  prophecy  Is  to  be  fulfilled,  it  may  be  said 
that  no  periods  of  time  are  specially  designated.  The 
characteristics  of  the  relation  of  Christ  and  His  church 
are  indicated,  and  we  may  suppose  that  the  wiu/le  pro- 
cess of  His  exaltation  from  the  declaration  of  His  Son- 
sliip,  by  His  resurrection,  to  the  grand  catastrophe  of  the 
final  Judgment,  with  all  the  collateral  blessings  to  the 

361 


Confidence  and  Privileges  of  the  Church.       PSALMS  XLVI— XLIX. 


A  Persuasion  to  Faith  in  God, 


church  and  the  world,  lay  before  the  vision  of  the  in- 
spired propliet. 

PSALM    XLVI. 

Ver.  1-11.  Upon  Alatnoth— most  probablj'  denotes  the 
treble,  or  part  sung  by  female  voices,  the  word  meaning 
virgi7is;  and  which  was  sung  with  some  appropriately 
keyed  instrument  (cf.  1  Chronicles  15. 19-21 ;  Psalm  6.,  title). 
The  theme  may  be  stated  in  Luther's  well-known  words, 
"A  strong  fortress  is  our  God."  The  great  deliverance 
(2  Kings  19.  35;  Isaiah  37. 36)  may  have  occasioned  its  com- 
position. 

1.  refuge— Hi.,  a  place  of  trust  (Psalm  2. 12).  strength— 
(Psalm  18.  2.)  present  Uelj)— lit.,  a  help  he  ha^  been  found 
exceedingly,  trouble  — as  Psalm  18.7.  3,  3.  The  most 
violent  civil  commotions  are  illustrated  by  the  greatest 
physical  commotions,  swelling- well  represents  the 
pride  and  haughtiness  of  insolent  foes.  4.  God's  favour 
is  denoted  by  a  river  (cf.  Psalm  36.8;  Zechariah  14.8; 
Revelation  22.1).  city  of  God,  the  holy  place— His 
earthly  residence,  Jerusalem  and  the  temple  (cf.  Psalm 
2.  6 ;  3. 4 ;  20.  2 ;  48.  2,  &c.).  God's  favour,  like  a  river  whose 
waters  are  conducted  in  channels,  is  distributed  to  all 
parts  of  His  church.  Jlost  High— denoting  His  suprem- 
acy (Psalm  17.  2).  5.  right  eax\y—lit,  at  the  turn  of  morn- 
ing, or  change  from  night  to  day,  a  critical  time  (Psalm 
30.5;  cf.  Isaiah  37.36).  6.  (Cf.  v.  4.)  earth  melted  — all 
powers  dissolved  by  His  mere  Avord  (Psalm  75.3;  Hosea 
2.  22).  7.  with  ns— on  our  side,  His  presence  is  terror  to 
our  enemies,  safety  to  us.  refuge- high  place  (Psalm  9. 9 ; 
cf.  also  Psalm  24.6,10).  8.  -»vhat  desolations  —  it't,,  who 
hath  put  desolations,  destroying  our  enemies.  9.  The  usual 
weapons  of  loar  (Psalm  7. 12),  as  well  as  those  using  them, 
are  brought  to  an  end.  10.  Be  stiU,  &c.—Lit.,  Leave  off 
to  oppose  me  and  vex  my  people.  lam  over  all  for  their  safety 
(cf.  Isaiah  2. 11 ;  Ephesians  1. 22). 

PSALM    XLVII. 

Ver.  1-9.  Praise  is  given  to  God  for  victory,  perhaps 
that  recorded  (2  Chronicles  20.) ;  and  His  dominion  over  all 
people,  Jews  and  Gentiles,  is  asserted. 

I.  clap  .  .  .  hands  .  .  .  people  — it<.,  peoples,  or  nations 
(cf.  Deuteronomy  32.  43;  Psalm  18. 49;  98. 9).  3,  3.  His  uni- 
versal sovereignty  now  exists,  and  will  be  made  known. 
under  us  — i.  e..  His  saints;  Israel's  temporal  victories 
were  types  of  the  spiritual  conquests  of  the  true  Church. 
4.  He  sliall .  .  .  inheritance— the  heathen  to  be  possessed 
by  His  Church  (Psalm  2. 8),  as  Canaan  by  the  Jews,  ex- 
cellency of  Jaeoti— lit.,  pride,  or,  that  in  which  he  glories 
(not  necessarily,  though  often,  in  a  bad  sense),  tlie  privi- 
leges of  tlie  chosen  people— -ivhom  he  loved  — His  love 
being  the  sole  cause  of  granting  them.  5-7.  God,  victor- 
ious over  His  enemies,  reascends  to  heaven,  amid  tlie 
triumphant  praises  of  His  people,  who  celebrate  His  sov- 
ereign dominion.  This  sovereignty  is  what  the  Psalm 
teaches;  hence  he  adds— sing  .  .  .  praises  with  under- 
standlng— /i'^.,  sing  and  play  an  instructive  (Psalm).  The 
whole  typifies  Christ's  ascension  (cf.  Psalm  68. 18).  8,  9. 
The  instruction  continued,  throne  of  ,  .  .  holiness— or, 
holy  throne  (cf.  on  Psalm  2. 6 ;  23. 3).  princes— who  repre- 
sent peoples.  For— even— supply,  as,  or,  to— t.  e.,  they  all 
become  united  under  covenant  with  Abraham's  God. 
shields— as  Hosea  4. 18,  rulers. 


PSALM    XLVIII. 

Ver.  1-14.  This  is  a  spirited  Psalm  and  song  (cf.  Psalm 
30.),  having  probably  been  suggested  by  the  same  occasion 
as  the  foregoing.  It  sets  forth  the  privileges  and  blessings 
of  God's  spiritual  dominion  as  the  terror  of  the  wicked 
and  joy  of  the  righteous. 

1.  to  he  praised- always :  it  is  an  epithet,  as  Psalm  18. 3. 
mountain  of  his  holiness— His  Church  (cf.  Isaiah  2.  2,3; 
25. 6,  7, 10);  the  sanctuary  was  erected  first  on  Mount  Zion, 
then  (as  the  temple)  on  Moriah ;  hence  the  figure,  a,  3. 
situation— ii^,  elevation,  ioy  of ,  &c.—&o\\.rce  of  joy.  sides 
of  the  north — poetically  for  eminent,  lofty,  distinguished, 
as  the  ancients  believed  the  north  to  be  the  highest  part  of 
the  earth  (cf.  Isaiah  14. 13).  palaces— ZtY.,  citadels,  refuge 
362 


—(Psalm  9. 10;  18. 3.)  He  was  so  known  in  them,  because 
they  enjoyed  His  presence.  4-6.  For— the  reason  is  given. 
Though  the  kings  (perhaps  of  Moab  and  Ammon,  ct 
Psalm  83.  3-5)  combined,  a  conviction  of  God's  presence 
with  His  people,  evinced  by  tire  unusual  courage  with 
which  the  prophets  (cf.  2  Chronicles  20. 12-20)  had  inspired 
them,  seized  on  their  minds,  and  smitten  with  sudden 
and  intense  alarm,  they  fled  astonished.  7.  ships  of  Tar- 
shish — as  engaged  in  a  distant  and  lucrative  trade,  the 
most  valuable.  The  plirase  ihay  illustrate  God's  control 
over  all  material  agencies,  whether  their  literal  destruc- 
tion be  meant  or  not.  8.  This  present  experience  assures 
of  that  perpetual  care  which  God  extends  to  His  Church. 
9.  tliought  of— lit.,  \;ompared,  or  considered,  in  respect  of 
former  dealings,  in  the  .  .  .  temple — in  acts  of  solemn 
worsliip  (cf.  2  Chronicles  20.  28).  10.  According  .  .  .  praise 
—i.  e.,  as  thy  perfections  manifested  (cf.  Psalm  8. 1 ;  20. 1-7),  ^ 
demand  praise,  it  shall  be  given,  everywhere,  thy  right 
hand,  &c.— thy  righteous  government  is  displayed  by  thy 
power.  11.  the  daughters,  &c. — the  small  towns,  or  the 
people,  with  the  chief  city,  or  rulers  of  the  Church,  judg- 
ments—tlecisions  and  acts  of  right  government.  13-14. 
Tlie  call  to  survey  Zion,  or  the  Church,  as  a  fortified  city, 
is  designed  to  suggest  "how  well  our  God  secures  His 
fold."  This  security  is  perpetual,  and  its  pledge  is  his 
guidance  through  this  life. 

PSALM    XLIX. 

Ver.  1-20.  This  Psalm  instructs  and  consoles.  It  teaches 
that  earthly  advantages  are  not  reliable  for  permanent 
happiness,  and  that,  however  prosperous  worldly  men 
may  be  for  a  time,  their  ultimate  destiny  Is  ruin,  while 
the  pious  are  safe  in  God's  care. 

1-3.  All  are  called  to  hear  what  interests  all.  world— 
lit.,  duration  of  life,  the  present  time.  4.  incline— to  hear 
attentively  (Psalm  17. 6 ;  31.  2).  parahle— In  Hebrew  and 
Greek,  parable  and  proverb  are  translations  of  the  same 
word.  It  denotes  a  comparison,  or  form  of  speech,  which 
under  one  image  includes  many,  and  is  expressive  of  a 
general  truth  capable  of  various  illustrations.  Hence  it 
may  be  used  for  the  illustration  itself.  For  the  former 
sense, prot)e?-6  {i.e.,  one  word  for  several)  is  the  usual  En- 
glish term,  and  for  the  latter,  in  which  comparison  is 
prominent,  parable  (i.  e.,  one  thing  laid  by  another).  The 
distinction  is  not  always  observed,  since  here,  and  Psalm 
78.  2,  proverb  would  better  express  the  style  of  the  compo- 
sition (cf.  also  Proverbs  26.  7,  9;  Habakkuk  2.  6;  John 
16. 25, 29).  Such  forms  of  speech  are  often  very  figurative 
and  also  obscure  (cf.  Matthew  13. 12-15).  Hence  the  use  of 
the  parallel  word— darfe  saying— or,  riddle  (cf.  Ezekiel 
17.2).  open— is  to  explain,  upon  the  harp— the  accom- 
paniment for  a  lyric.  5.  Iniquity — or,  calamity  (Psalm 
40. 12).  of  my  heels— Zt<.,  my  supplanters  (Genesis  27. 36),  or 
oppressors:  "I  am  surrounded  by  the  evils  they  inflict." 
6.  They  are  vainglorious— 7-9— yet  unable  to  save  them- 
selves or  others,  it  ceaseth  for  ever — i.  e.,  the  ransom 
fails,  the  price  is  too  precious,  costly,  corruption — lit., 
pit,  or,  grave,  thus  showing  that  soul  is  used  for  life.  10, 
For  he  seetli — i.  e.,  corruption,  then  follows  the  illustra- 
tion, wise  .  .  .  fool— (Psalm  14.1;  Proverbs  1.32;  10.1)— 
like^vise— alike  altogether  — (Psalm  4.  8) — die— All  meet 
the  same  fate.  11.  Still  infatuated  and  flattered  with 
hopes  of  perpetuity,  they  call  their  lands,  or  "  celebrate 
tlieir  names  on  account  of  (their)  lands."  13.  Contrasted 
with  this  vanity  is  their  frailty.  However  honoured, 
man  ahidetli  not— lit.,  lodgeth  not,  remains  not  till  morn- 
ing, but  suddenly  perishes  as  (wild)  beasts,  whose  lives 
are  taken  without  warning.  13.  Though  their  way  is 
folly,  others  follow  the  same  course  of  life.  14,  Like  sheep 
— (cf.  V.  12)  unwittingly,  they — are  laid — or,  put,  &c.  death 
shall  feed  on  [or,  better,  shall  rule]  them — as  a  shepherd 
(cf.  feed.  Psalm  28.  9,  3Iargin).  have  dominion  over  [or, 
subdue]  them  in  the  morning  —  suddenly,  or  in  their 
turn,  tlieir  heaxity— lit.,  form  or  sliape.  shall  consume 
— lit.,  is  for  the  consumption,  i.  e.,  of  the  grave,  from  their 
d-^velling- Jt^,  from  their  home  (they  go)  to  it,  i.  e.,  the 
grave.  15,  The  pious,  delivered  from  the— pow^er-  lit.,  the 


The  Majesty  of  God. 


PSALMS  L— LIV. 


Tlie  Destruction  of  Doeg. 


hand,  of  death,  are  taken  under  God's  care.  16-19.  ap- 
plies this  instruction.  Be  not  anxious  (Psalm  37.  1, 
&c.),  since  death  cuts  off  the  prosperous  wiclced  whom 
you  dread.  ThougH  .  .  .  lived,  &c.—lit.,  For  in  his  life  he 
blessed  his  soul,  or,  himself  (Luke  12. 19;  16.  2.5) ;  yet  (v.  19), 
he  has  had  his  portion,  men  ■»vlll  praise  .  .  .  tliyself— 
Flatterers  enhance  the  rich  fool's  self-complacency;  the 
form  of  address  to  him  strengthens  the  emphasis  of  the 
sentiment.  80.  (Cf.  v.  12.)  The/oi/^  is  more  distinctly  ex- 
pressed by  understandcth  not,  substituted  for  abideth  not. 

PSALM    L. 

Ver.  1-23.  In  the  grandeur  and  solemnity  of  a  Divine 
judgment,  God  is  introduced  as  instructing  men  in  the 
nature  of  true  worship,  exposing  hypocrisj%  warning  the 
wicked,  and  encouraging  the  pious. 

1-4.  Tlie  description  of  tliis  majestic  appearance  of 
God  resembles  that  of  His  giving  the  law  (cf.  Exodus  19. 
16;  20.  IS;  Deuterorfomy  32.  1).  from  above — lit.,  above 
(Genesis  1.  7).  lieavens  .  .  .  earili— for  all  creatures  are 
witnesses  (Deuteronomj^  4.  26;  30.  19;  Isaiah  1.2).  5.  my 
saints — (Psalm  4.  3) — made — [lit.,  cm<]  a  covenant,  &c. — 
alluding  to  the  dividing  of  a  victim  of  sacrifice,  bj'  which 
covenants  were  ratified,  the  parties  passing  between  the 
divided  portions  (cf.  Genesis  1.5. 10, 18).  6.  The  inhabitants 
of  heaven,  who  well  know  God's  character,  attest  His 
righteousness  as  a  judge.  7.  I  -^vill  testify  against— i.  e., 
for  failure  to  worship  aught,  tliy  God— and  so,  by  cove- 
nant as  well  as  creation,  entitled  to  a  pure  worship.  8-15. 
However  scrupulous  in  external  worship,  it  was  offered 
as  if  they  conferred  an  obligation  in  giving  God  His  own, 
and  with  a  degrading  view  of  Him  as  needing  it.  Re- 
proving them  for  such  foolish  and  blasphemous  notions, 
He  teaches  them  to  offer,  or  lit.,  sacrifice,  thanksgiving, 
and  pay,  or  perform,  their  vows — i.  e.,  to  bring,  with  the 
external  sj'mbolical  service,  the  homage  of  the  heart,  and 
faith,  penitence,  and  love.  To  this  is  added  an  invitation 
to  seek,  and  a  promise  to  aflbrd,  all  needed  help  in  trouble. 
16-30.  tlie  ■»vicUed— i.  e.,  the  formalists,  as  now  exposed, 
and  who  lead  vicious  lives  (cf.  Romans  2.  21, 23).  They  are 
unworthy  to  use  even  the  words  of  God's  law.  Their 
hypocrisy  and  vice  are  exposed  by  illustrations  from  sins 
against  the  seventh,  eiglith,  and  ninth  commandments. 
31,  "Uli.  God,  no  longer  (even  in  appearance)  disregarding 
such,  exposes  their  sins  and  threatens  a  terrible  punish- 
ment, forget  God— this  denotes  unmindfulness  of  His 
true  character.  33.  offeretli  praise — {v.  14),  so  that  the 
external  worship  is  a  true  index  of  the  heart,  ordereth 
.  ,  .  ariglit — acts  in  a  straight,  right  manner,  opposed  to 
turning  aside  (Psalm  2.5.  5).  In  such,  pure  worship  and  a 
pure  life  evince  their  true  piety,  and  they  will  enjoy  God's 
presence  and  favour. 

PSALM    LI. 

Ver.  1-19.  On  the  occasion  cf.  2  Samuel  11.  12.  The 
Psalm  illustrates  true  repentance,  in  which  are  comprised 
conviction,  confession,  sorrow,  prayer  for  mercy,  and 
purposes  of  amendment,  and  it  is  accompanied  by  a 
lively  faith. 

1-4.  A  plea  for  mercy  is  a  confession  of  guilt.  l>lot  out 
—as  from  a  register,  transgressions— ij<.,rc6eiMons (Psalm 
19. 13;  32.  1).  WasU  me— Purity  as  well  as  pardon  is  de- 
sired by  true  penitents.  For  .  .  .  before  me— Conviction 
precedes  forgiveness ;  and,  as  a  gift  of  Godj  is  a  plea  for  It 
(2  Samuel  12.  13 ;  Psalm  32.  5 ;  1  John  1.  9).  Against  tUee— 
chielly,  and  as  sins  against  others  are  violations  of  God's 
law,  iu  one  sense  only,  that  .  .  .  Judgest — i.  c.,  all  palli- 
ation of  his  crime  is  excluded;  it  is  the  design  in  making 
this  confession  to  recognize  God's  justice,  however  severe 
the  sentence.  5, 6.  His  guilt  was  aggravated  by  his 
essential,  native  sinfulness,  which  is  as  contrary  to  God's 
requisitions  of  inward  purity  as  are  outward  sins  to  those 
for  right  conduct,  tltou  slialt  make,  «fcc.— may  be  taken 
to  express  God's  gracious  purpose  in  view  of  his  strict 
requisition ;  a  purpose  of  which  David  might  have  availed 
himself  as  a  check  to  his  native  love  for  sin,  and,  in  not 
doing  so,  aggravated  his  guilt,  tmtli  .  .  .  and  .  .  .  -tvls- 
dom— are  terms  often  used  for  piety  (cf.  Job  28.  28 ;  Psalm 


119. 30).  7-13.  A  series  of  prayers  for  forgiveness  and  puri- 
fying. Purge  .  .  .  Iiyssop— The  use  of  this  plant  in  tha 
ritual  (Exodus  12.  22;  Numbers  19.  6, 18)  suggests  the  idea 
of  atonement  as  prominent  here ;  purge  refers  to  vicarious 
satisfaction  (Numbers  19. 17-20).  Make  .  .  .  joy— by  forgiv- 
ing me,  which  will  change  distress  to  joy.  Hide,  &c.— Turn 
from  beholding.  Create— a  work  of  almighty  power. 
in  me — lit.,  to,  or,  for  me:  bestow  as  a  gift,  a  heart  free 
from  taint  of  sin  (Psalm  24.  4;  73. 1).  renew— implies  that 
he  had  possessed  it;  the  essential  principle  of  a  new 
nature  had  not  been  lost,  but  its  influence  Interrupted 
(Luke  22.  32) ;  for  v,  11  shows  that  he  had  not  lost  God's 
presence  and  Spirit  (1  Samuel  16. 13),  though  he  had  lost 
the  "joy  of  his  salvation"  {v.  12),  for  whose  return  he 
prays,  i-lglit  spirit— hi.,  constant,  firm,  not  yielding  to 
temptation,  free  spirit — thy  ought  not  to  be  supplied,  for 
the  word  free  is,  lit.,  willing,  and  spirit  is  that  of  David. 
"  Let  a  willing  spirit  uphold  me,"  i.  e.,  with  a  soul  will- 
ingly conformed  to  God's  law,  he  would  be  preserved  in 
a  right  course  of  conduct.  13.  Tken — such  will  be  the 
effect  of  this  gracious  work,  ways — of  providence  and 
human  duty  (Psalm  IS.  21,  30;  32.  8;  Luke  22.  32).  14.  De- 
liver—or, Free  me  (Psalm  39.  8)  from  the  guilt  of  murder 
(2  Samuel  12.  9, 10 ;  Psalm  5.  6).  rigliteousness — as  Psalm 
7. 17;  31. 1.  15.  open  .  .  .  lips — by  removing  my  sense  of 
guilt.  16.  Praise  is  better  than  sacrifice  (Psalm  50.  14), 
and  implying  faith,  penitence,  and  love,  glorifies  God.  In 
true  penitents  the  joys  of  pardon  mingle  with  sorrow  for 
sin.  18.  Do  good,  &c. — Visit  not  my  sin  on  thy  Church. 
build  .  .  .  walls — is  to  show  favour ;  cf.  Psalm  89.  40,  for 
opposite  form  and  idea.  19.  God  reconciled,  material  sac- 
rifices will  be  acceptable  (Psalm  4.  5 ;  cf.  Isaiah  1. 11-17). 

PSALM    LII. 

Ver.  1-9.  Cf.  1  Samuel  21. 1-10;  22. 1-10,  for  the  history  of 
the  title.  The  first  verse  gives  the  theme;  the  boast  of 
the  wicked  over  the  righteous  is  vain,  for  God  constantly 
cares  for  His  people.  This  is  expanded  by  describing  the 
malice  and  deceit,  and  then  the  ruin,  of  the  wicked,  and 
the  happy  state  of  the  pious. 

1.  mlglity  man — lit.,  hero.  Doeg  may  be  thus  addressed, 
ironically,  in  respect  of  his  might  in  slander.  3.  tongue 
—for  self,  misclilefs— evil  to  others  (Psalm  5.  9;  3S.  12). 
-working  deceitfully — (Psalm  10.  7),  as  a  keen,  smoothly 
moving  razor,  cutting  quietly,  but  deeply.  3,  4.  all-de- 
vouring— lit.,  swallowing,  which  utterly  destroy  (cf.  Psalm 
21.  9;  35.  25.)  5.  like-wise — or,  so,  also,  as  you  have  done 
to  others  God  will  do  to  you  (Psalm  18.  27).  The  following 
terms  describe  the  most  entire  ruin.  6.  sUall  .  .  .  fear — 
regard  with  religious  awe.  laugH  at  Uini- for  his  folly; 
7.  for  trusting  in  riches  and  being  strong  in — -wickedness 
—lit.,  mischief  (v.  2),  instead  of  trusting  in  God.  the  man 
— lit.,  the  mighty  man,  or  hero  (v.  1).  8.  The  figure  used  is 
common  (Psalm  1.  3;  Jeremiah  11.  16).  green— fresh. 
liouse,  &c. — iu  communion  with  God  (cf.  Psalm  27.  4,  5). 
for  ever  and  ever — qualifies  mercy.  9.  hast  done — i.  e., 
Avhat  the  context  supplies,  preserved  me  (cf.  Psalm  22.  31). 
■wait  .  .  .  name— hope  in  thy  perfections,  manifested  for 
my  good  (Psalm  5. 11 ;  20. 1).  for  it  is  good— t.  e.,  thy  name, 
and  the  whole  method  or  result  of  its  manifestation 
(Psalm  54.  6 ;  69. 16). 

PSALM    LIII. 

Ver.  1-6.  On  3Iahalath—{ct.  Psalm  88.,  title).  Why  this 
repetition  of  Psalm  14.  is  given  we  do  not  know. 

1-4,  with  few  verbal  changes,  correspond  with  Psalm 
14. 1-4.  5.  Instead  of  assurances  of  God's  presence  with 
the  pious,  and  a  complaint  of  the  wicked.  Psalm  14.  5,  6 
portrays  the  ruin  of  the  latter,  whose  "bones"  even  "are 
scattered"  (cf.  Psalm  141.  7),  and  who  are  put  to  shame  as 
contemptuously  rejected  of  God. 

PSALM    LIV. 

Ver.  1-7.  Cf.  title  of  Psalm  4.  and  32. ;  for  the  history, 
1  Samuel  23.  19,  29;  26.  1-25.  After  an  earnest  cry  for 
h(  Ip,  the  Psalmist  promises  praise  in  the  assurance  of  a 
h»  aring. 

1.  by  thy  name— (Psalm  5. 11),  specially,  power.  Jud^ 

363 


David! s  Prayer  in  Distress. 


PSALMS  LV— LVIII. 


He  Eeproveth  Wicked  Judges. 


me— as  Psalm  7, 8;  26.  L  3.  (Cf.  Psalm  4. 1;  5. 1.)  3.  strangers 
•—perhaps  Ziphites.  oppressors— Zi^,,  terrible  ones  (Isaiah 
13. 11 ;  25.  3).  Such  were  Saul  and  his  army,  not  set  .  .  . 
tliem— acted  as  atheists,  without  God's  fear  (cf.  Psalm  16. 
8).  ■*.  (Cf.  Psalm  30. 10.)  with  tliem— on  their  side,  and 
for  me  (cf.  Psalm  46.  11).  5.  He  sliall  .  ,  .  evil— or.  Evil 
sfuill  return  on  (Psalm  7. 16)  my  enemies  or  watchers,  i.  e., 
to  do  me  evil  (Psalm  6.  7).  in  tliy  truth — thy  verified 
promise.  6.  I  -will  freely,  &e. — or,  present  a  free-will 
offering  (Leviticus  7. 16;  Numbers  15.  3).  7.  mine  eye  .  .  . 
desire— <cf.  Psalm  59.10;  112.  8),  expresses  satisfaction  in 
beholding  the  overthrow  of  his  enemies  as  those  of  God, 
without  implying  any  selfish  or  unholy  feeling  (cf.  Psalm 
62.  6.  7). 

PSALM    LV. 

Ver.  1-23.  In  great  terror  on  account  of  enemies,  and 
grieved  by  the  treachery  of  a  friend,  the  Psalmist  oflers 
an  earnest  prayer  for  relief.  He  mingles  confident  assur- 
ances of  Divine  favour  to  himself  with  invocations  and 
predictions  of  God's  avenging  judgments  on  the  wicked. 
Tlie  tone  suits  David's  experience,  botli  in  tlie  times  of 
Saul  and  Absalom,  though  perhaps  neitlier  was  exclu- 
sively before  his  mind. 

1.  nide  not  thyself,  &c.— (of.  Psalm  13.  1;  27.  9),  with- 
hold not  help.  a.  The  terms  of  the  last  clause  express  full 
indulgence  of  grief.  3.  oppressioi* — lit.,  persecution,  they 
.  .  .  iniquity — lit.,  they  make  evil  doings  slide  upon  me.  4r, 
5.  express  great  alarm,  come  upon  [or  lit.,  into]  me.  G. 
be  at  rest — lit.,  dwell,  i.  e.,  permanently.  7,  8.  Even  a 
wilderness  is  a  safer  place  tlian  exposure  to  such  evils, 
terri)5le  as  storm  and  tempest.  9.  Destroy — lit.,  Sivcdloiv 
(Psalm  21.  9).  divide  tlielr  tongues — or,  confound  their 
speech,  and  hence  their  counsels  (Genesis  11.  7).  the  city 
— pei;haps  Jerusalem,  the  scene  of  anarcliy.  10, 11,  which 
is  described  in  detail  (cf.  Psalm  7.  14-16).  W'icUedness— 
lit..  Mischief,  evils  resulting  from  others  (Psalm  5.  9;  52.  2, 
7).  streets — or  lit.,  wide  places,  markets,  courts  of  jus- 
tice, and  any  public  place.  13-14.  This  description  of 
treachery  does  not  deny,  but  aggravates,  the  injury  from 
enemies,  guide— Ht,  friend  (Proverbs  16.  28;  17.  9).  ac- 
quaintance—in Hebrew,  a  yet  more  intimate  associate. 
in  company — lit.,  with  a  crowd,  in  a  festal  procession.  15. 
Let  death,  &c. — or,  "  Desolations  are  on  tlieni."  let  them 
go  {lit.,  they  u'ill  rjo).  qnicU- or,  living  in  the  midst  of  life, 
death  will  come  (cf.  Numbers  16.  33).  among  them — or, 
within  them,  in  their  hearts  (Psalm  5.  9;  49.  11).  16-18. 
God  answers  his  constant  and  repeated  praj-ers.  many 
■with  me— t.  c,  by  tlie  context,  figliting  with  me.  19. 
God  hears  the  wicked  in  wratli.  ataideth  [or,  siUcifi]  of 
old — enthroned  as  a  sovereign.  Because  .  .  .  no  changes 
—Prosperity  hardens  them  (Psalm  73.  5).  20,  31.  Tlae 
treachery  is  aggravated  by  hypocrisy.  The  changes  of 
numbei",  v.  15,  23,  and  here,  enlivens  the  picture,  and  im- 
plies that  the  chief  traitor  and  liis  accomplices  are  "in 
view  together.  23.  thy  hurden — lit.,  gift,  what  is  as- 
signed you.  he  sliall  sustain — lit.,  supply  food,  and  so  all 
need  (Psalm  57.25;  Matthew  6.  11).  to  be  moved — fi'om 
the  secure  position  of  his  favour  (cf.  Psalm  10.  6).  33. 
hloody  .  .  .  days — (cf.  Psalm  5.  6 ;  51.  14),  deceit  and  mur- 
derous dispositions  often  united.  The  threat  is  directed 
specially  (not  as  a  general  truth)  against  the  wicked,  then 
ill  the  writer's  view. 

PSALM    LVI. 

Ver.  1-13.  Upon  Jonath-elem-rechokim  —  lit.,  upon  the 
Dove  of  silence  of  distant  places;  eitlier  denoting  a  melody 
(cf.  on  Psalm  9.)  of  that  name,  to  which  this  Psalm  was  to 
be  performed;  or  it  is  an  enigmatical  form  of  denoting 
the  subject,  as  given  in  the  history  referred  to  (1  Samuel 
21. 11,  &c.),  David  being  regarded  as  an  uncomplaining, 
meek  dove,  driven  from  his  native  home  to  wander  in 
exile.  Beset  by  domestic  and  foreign  foes,  David  appeals 
confidently  to  God,  recites  his  complaints,  and  closes 
with  joyful  and  assured  anticipations  of  God's  continued 
help. 

1,  3.  would  s^vallo-tv- ii<.,  pants  as  a  raging  beast  (Acts 
9. 1).  enemies — ivatchers  (Psalm  54.  5).  Most  High — as  it 
la  not  elsewhere  used  absolutely  for  God,  some  render  the 
364 


word  here,  arrogantly,  or  proudly,  as  qualifying  "  those 
who  fight,"  <fec.  3.  In  [or  lit.,  unto]  thee — to  whom  he  turns 
in  trouble.  4:.  in  God  .  . .  his  word — By  His  grace  or  aid 
(Psalm  60. 12;  108.  13),  or,  "I  will  boast  in  God  as  to  His 
word;"  in  either  case  His  word  is  the  special  matter  and 
cause  of  praise,  fflesli— for  mankind  (Psalm  65.  2 ;  Isaiah 
31.  3),  intimating  frailty.  5,  6.  A  vivid  picture  of  the  con- 
duct of  malicious  enemies.  7.  Shall  they  escape  T — or 
better,  "Their  escape  is  by  iniquity."  cast  .  .  .  people- 
humble  those  who  so  proudly  oppose  thy  servant.  8.  God 
is  mindful  of  his  exile  and  remembers  his  tears.  The 
custom  of  bottling  the  tears  of  mourners  as  a  memorial, 
which  has  existed  in  some  Eastern  nations,  may  explain 
the  figure.  9.  God  is  for  me — or,  on  my  side  (Psalm  118.  6 ; 
124.  1,  2),  hence  he  is  sure  of  the  repulse  of  his  foes.  13.  I 
Avill  .  .  .  praise — will  pay  what  I  have  vowed.  13.  The 
question  implies  an  affirmative  answer,  drawn  from  past 
experience,  falling — as  from  a  precipice,  before  God — 
in  His  favour  during  life.  , 

PSALM  LVII. 

Ver.  1-11.  Al-taschith — Destroy  not.  This  is  perhaps  an 
enigmatical  allusion  to  the  critical  circumstances  con- 
nected with  the  history,  for  which  cf.  1  Samuel  22. 1;  26. 
1-3.  In  Moses'  prayer  (Deuteronomy  9.  26)  it  is  a  promi- 
nent petition  deprecating  God's  anger  against  the  people. 
Tliis  explanation  suits  the  58th  and  59th  also.  Asaph 
uses  it  for  the  75th,  in  tlie  scope  of  which  there  is  allusion 
to  some  emergency.  Michtam—{Ci.  Psalm  16.)  To  an 
earnest  cry  for  Divine  aid,  the  Psalmist  adds,  as  often,  the 
language  of  praise,  in  the  assured  hope  of  a  favourable 
hearing. 

1.  my  soul- or  self,  or  life,  which  is  threatened,  shadove 
of  thy  -ivings — (Psalm  17.  8;  36.  7.)  calamities — lit.,  nus- 
c/iie/s  (Psalm  52.  2;  55.  10).  3.  performeth — or,  completes 
what  he  has  begun.  3.  front  .  .  .  swallo-»v  me  up — that 
pants  in  rage  after  me  (Psalm  60.  2).  mercy  and  .  .  . 
truth — (Psahn  25.  10;  36.  5),  as  messengers  (Psalm  43.3) 
sent  to  deliver  him.  4.  The  mingled  figures  of  wild 
beasts  (Psalm  10.  9 ;  17. 12)  and  weapons  of  war  (Psalm  11. 
2)  heightens  the  picture  of  danger.  Avhose  .  .  .  tongue — 
or  slanders.  5.  This  doxology  illustrates  his  view  of  the 
connection  of  his  deliverance  with  God's  glory.  0.  (Cf. 
Psalm  7.  15;  9.  15,  16.)  7.  I  will  .  .  .  praise— both  with 
voice  and  instrument.  8.  Hence — he  addresses  his  glory, 
or  tongue  (Psalm  16.  9 ;  30.  12),  and  his  psaltery,  or  lute  and 
harp.  I  myself  .  .  ,  early — lit.,  J  will  awaken  dawn, 
poetically  expressing  his  zeal  and  diligence.  9,  10.  As 
His  mercy  and  truth,  so  shall  His  praise,  fill  the  universe. 

PSALM    LVIII. 

Ver.  1-11.  David's  critical  condition  in  some  period 
of  the  Sauline  persecution  probal^ly  occasioned  this 
Psalm,  in  which  the  Psalmist  teaches  that  the  innate 
and  actual  sinfulness  of  men  deserves,  and  shall  receive, 
God's  righteous  vengeance,  while  the  pious  may  be  con- 
soled by  the  evidence  of  Jiis  wise  and  lioly  government 
of  nicn. 

1.  Oh,  congregation— ?!•/.,  Oh  rii(m6  — the  word  used  is 
never  translated  "congregation."  "Are  ye  dumb?  ye 
should  speak  righteousness,"  may  be  the  translation.  In 
any  case,  the  writer  remonstrates  with  them,  perhaps  a 
council,  who  were  assembled  to  try  his  cause,  and  bound 
to  give  a  riglit  decision.  3.  This  they  did  not  design ;  but 
•»veigh  .  .  .  violence  —  or  give  decisions  of  violence. 
Weir/his  a  figure  to  express  the  acts  of  judges,  in  the 
earth — publicly.  3-5,  describe  the  wicked  generally, 
who  sin  naturally,  easily,  malignantly  and  stubbornly. 
stoppeth  her  [or,  lit.,  his]  ear — i.  e.,  the  wicked  man  (the 
singular  used  collectively),  who  thus  becomes  like  the 
deaf  adder  which  has  no  ear.  6.  He  prays  for  their  de- 
struction, under  the  figure  of  ravenous  beasts  (Psalm  3.  7; 
7.  2).  7.  -ivhich  run  continually  —  lit.,  they  shall  go  U* 
themselves,  utterly  depart,  as  rapid  mountain  torrents. 
he  bendeth  .  .  .  his  arro-\vs — prepares  it.  The  term  for 
preparing  a  bow  applied  to  arrows  (Psalm  64.  3).  let  them 
.  .  .  pieces — lit.,  as  if  they  cut  themselves  off—i.  e.,  become 
blunted  and  of  no  avail.    8,  9.  Other  figures  of  tliis  utter 


Nature  of  the  Wicked. 


PSALMS  LIX— LXIII. 


Confidence  in  Gjd. 


rulu  ;  the  last  denoting  rapidity.  In  a  shorter  time  than 
pots  feel  the  heat  of  thorns  on  fire— lie  sliall  take  tliem 
a-way  as  wltH  a  ■\vliirl'*viiid— ;i<.,  blow  him  (them)  aivay. 
both  living  .  .  .  -wrvitU— lit.,  as  the  living  or  fresh,  as  the 
heated  or  burning— i.  e.,  thorns— all  easily  blown  away, 
so  easily  and  quickly  the  wicked.  The  figure  of  the  snail 
perhaps  alludes  toits  lossof  saliva  when  moving.  Though 
obscure  In  its  clauses,  the  general  sense  of  the  passage 
is  clear.  10,  11.  wasU  .  .  .  wicked  —  denoting  great 
slaughter.  The  joy  of  triumph  over  the  destruction  of 
the  wicked  is  because  they  are  God's  enemies,  and  their 
overthrow  shows  that  he  reigneth  (cf.  Psalm  52.  5-7;  54.  7). 
In  this  assurance  let  heaven  and  earth  rejoice  (Psalm  96. 
10;  97. 1,  Ac). 

PSALM     LIX. 

Ver.  1-17.  Cf.  Psalm  57.,  and  for  history,  1  Samuel  19.  11, 
&c.  The  scope  is  very  similar  to  that  of  the  57th ;  prayer 
in  view  of  malicious  and  violent  foes,  and  joy  in  prospect 
of  relief. 

1.  defend— (Cf.  Margin.)  rise  up  .  .  .  me— (Cf.  Psalm  17. 
7.)  SJ.  (Cf.  Psalm  5.  5 ;  6.8.)  4,  5.  prepare,  &c.—Ut.,  set 
themselves  as  in  array.  a>vake— (Cf.  Psalm  3.  7 ;  7.  C),  ap- 
peals to  God  in  his  covenant  relation  to  his  people  (Psalm 
9.  IS).  G,  7.  They  are  as  ravening  dogs  seeking  prey,  and 
as  such,  belch  out—i.  e.,  slanders,  their  impudent  barliings. 
For  -vvlio,  say  tliey — For  the  full  expression  with  the 
supplied  words,  cf.  Psalm  84.  5.  8.  (Cf.  Psalm  2.  4;  37.  13.) 
9.  By  judicious  expositors,  and  on  good  grounds,  this  is 
better  rendered,  "O  my  strength,  on  thee  will  I  wait"  (v. 
17).  defence — (Cf.  Psalm  18.  3.)  10.  prevent  ine— (Psalm 
21.  3.)  see  my  desii-e- in  their  overthrow  (Pgalm  54.  7). 
enemies— as  Psalm  5.  8.  11.  Slay  tUem  not- at  once 
(Judges  2.  21-23);  but  perpetuate  their  punishment  (Gene- 
sis 4.  12;  Numbers  32. 13),  by  scattering  or  making  them 
wander,  and  humble  them.  13.  let  tliem  l>e  .  .  .  taken 
In  tlieir  pride — while  evincing  it — i.  e.,  to  be  punished  for 
their  lies,  Ac.  13.  Though  delayed  for  wise  reasons,  the 
utter  destruction  of  the  wicked  must  come  at  last,  and 
God's  i>resence  and  power  in  and  for  his  Church  will  be 
known  abroad  (1  Samuel  17.  46;  Psalm  46. 10,  11).  14,  15. 
Meanwhile  let  tlie  rapacious  dogs  prowl,  tliey  cannot 
hurt  the  pious;  yea,  they  shall  wander  famished  and 
sleepless,  grudge  if,  &c. — HI.,  they  shall  slay  all  night — 
i.  e.,  obtain  nothing.  16,  IT.  contrast  the  lot  of  God's 
servant,  who  employs  his  time  in  God's  praise,  sing 
aloud  ...  in  tlie  morning— when  they  retire  famlsliing 
and  disappointed,  or  it  may  denote  delightful  diligence 
in  prai&e,  as  Psalm  3U.  5. 

PSALM  LX. 

Ver.  1-12.  Shushan-eduth—Uly  of  testimony.  The  lily 
is  an  emblem  of  beauty  (cf.  Psalm  43.,  title).  As  a  descrip- 
tion of  the  Psalm,  those  terms  combined  may  denote  a 
beautiful  poem,  witnessing— i.e.,  for  God's  faitlifulness  as 
evinced  in  tlie  victories  referred  to  in  the  history  cited. 
Arum-nahuraim — Syria  of  tlie  two  rivers,  or  Mesopotamia 
beyond  the  river  (Euphrates)  (2  gamuel  10. 16).  Aram-zobah 
—Syria  of  Zobali  (2  Samuel  10.  6),  to  whose  king  the  king 
of  the  former  was  tributary.  The  war  with  Edom,  by 
Joab  and  Abisliai  (2  Chronicles  18. 12,  25),  occurred  about 
the  same  time.  Probably,  while  doubts  and  fears  alter- 
nately prevailed  respecting  the  issue  of  these  wars,  the 
writer  composed  tliis  Psalm,  In  which  he  depicts,  in  the 
language  of  God's  people,  their  sorrows  under  former  dis- 
asters, offers  prayer  in  present  straits,  and  rejoices  in 
confident  hope  of  triumph  by  God's  aid. 

1-3.  allude  to  disasters,  cast  .  .  .  off— in  scorn  (Psalm 
•13.  2;  44.  9).  8cattcrc«l— broken  our  sti'ength  (cf.  2  Samuel 
5.  20).  Oil  turn  tliyself— or,  restore  to  us  (prosperity).  The 
figures  of  physical,  denote  great  civil,  commotions  (Psalm 
46.  2,  3).  di-ink  .  .  .  wine  of  agtonlsliinent — lit.,  of  stag- 
gering—i.  e.,  made  us  weak  (cf.  Psalm  75.  8 ;  Isaiah  51. 17, 
22).  4,  5.  Yet  to  God's  banner  thej'  will  rally,  and  pray 
that,  led  and  sustained  by  his  power  (right  hand.  Psalm 
17.  7 ;  20.  6),  they  may  be  safe,  kear  me — or  hear  us.  6-10. 
Ciod  liatli  spoken  in  [or,  by]  kig  holines»— (Psalm  89.  35; 
Amos  4.  2),  on  the  pledge  of  his  attributes  (Psalm  22.  3;  30. 
4).    Taking  courage  from  God's  promise  to  give  them  pos- 


session (Exodus  23.  81 ;  Deuteronomy  11.  24)  (and  perhaps 
renewed  to  him  by  special  revelation),  with  triumphant 
joy  lie  describes  the  conquest  as  already  made.  Sliecliem, 
and  .  .  .  Succotli— as  widely  separated  points,  and — 
Gilend  .  .  .  and  Manassek— as  large  districts,  east  and 
west  of  Jordan,  represent  the  whole  land,  divide  .  .  . 
Bud  mete  out  —  means  to  have  entire  control  over. 
EpUraim  — denotes  the  military  (Deuteronomy  33.  17); 
and— Judaii  — (the  lawgiver.  Genesis  49. 10),  the  ci-vil 
power.  Foi-eign  nations  are  then  presented  as  subdued. 
Moal) — is  a  washpot — the  most  ordinary  vessel,  over 
[or,  at]  Edom — (as  a  slave)  he  casts  his  shoe.  Pkillstia, 
triumph  .  .  .  [or,  rather,  shout]  for  me — acknowledges 
suljjection  (cf.  Psalm  108.9,  "over  Philistia  will  I  tri- 
umph"). 9, 10.  He  feels  assured  that,  thougli  once  angry, 
God  is  now  ready  to  favour  his  people,  who  -^vill  lead 
me— or,  ^cho  has  led  me,  as  if  the  work  Avere  now  begun. 
Wilt  not  thou— or.  Is  it  not  thou?  11,13.  Hence  he 
closes  with  a  prayer  for  success,  and  an  assurance  of  a 
hearing. 

PSALM  LXI. 

Ver.  1-8.  Neginah— or,  Neginoth  (cf.  Psalm  4.,  title). 
Separated  from  his  usual  spiritual  privileges,  perhaps  by 
Absalom's  rebellion,  tlie  Psalmist  prays  for  Divine  aid, 
and,  in  view  of  past  mercies,  with  great  confidence  of 
being  heard. 

1-3.  From  the  end,  &c. — i.  e.,  places  remote  from  the 
sanctuary  (Deuteronomy  28.  64).  heart  is  overvrlielined 
— lit.,  covered  over  with  darkness,  or,  distress,  to  the  Rock 
(Psalm  18.  2;  40.  2.)  higher  than  I— which  otherwise  I 
cannot  ascend,  shelter  .  .  .  and  strong  tower — repeat 
tlie  same  sentiment.  4.  I  %vill  abide— So  I  desire  to  do 
(cf.  Psalm  23.  6).  trust  in  the  covert,  &c. — make  my  re- 
fuge in  the  shadow  (cf.  Psalm  17.  8 ;  36. 7).  5.  the  heritage— 
or,  part  in  the  spiritual  blessings  of  Israel  (Psalm  21.  2-4). 
vows — implies  prayers.  6,  7.  the  king — himself  and  his 
royal  line  ending  in  Christ.  Mercy  and  truth  personified, 
as  Psalm  40. 11;  57.  3.  abide  before  GoA— lit.,  sit  as  a  king 
in  God's  presence,  under  his  protection.  8.  Thus  for  new 
blessings  will  new  vows  of  praise  ever  be  paid. 

PSLAM  LXII. 

Ver.  1-12.  To  Jeduthun—(cf.  Psalm  39.,  title).  The  gen- 
eral  tone  of  this  Psalm  is  expressive  of  confidence  in  God. 
Occasion  is  taken  to  remind  the  wicked  of  their  sin,  their 
ruin,  and  their  meanness. 

1.  waiteth— ;i<.,  is  silent,  trusts  submissively  and  con- 
fidently as  a  servant.  3.  The  titles  applied  to  God  often 
occur  (Psalm  9.  9;  18.  2).  be  greatly  moved— (Psalm  10.  6) 
no  inj iiry  shall  be  permanent,  though  devised  by  enemies. 
3.  Their  destruction  will  come ;  as  a  tottering  wall  they 
already  are  feeble  and  failing.  bo-%ving  -wall  shall  ye 
be— better  supply  are.  Some  propose  to  apply  these 
phrases  to  describe  the  condition  of  the  man—i.  e.,  tlie 
pious  suffer:  thus,  "Will  ye  slay  him,"  &c. ;  but  the 
other  is  a  good  sense.  4.  his  excellency— or,  elevation 
to  which  God  had  raised  him  (Psalm  4.  2).  This  they  try 
to  do  by  lies  and  duplicity  (Psalm  5.  9).  5,  6.  (Cf.  Psalm  1. 
2.)  not  be  moved— not  at  all;  his  confidence  has  in- 
creased. 7.  rock  of  my  strength— or  strongest  support 
(Psalm  7. 10 ;  61. 3).  8.  pour  out  your  heart— give  full  ex- 
pression to  feeling  (1  Samuel  1. 15;  Job  30. 16;  Psalm  42. 4). 
ye  people— God's  people.  9.  No  kind  of  men  are  reliable, 
compared  with  God  (Isaiah  2.  22;  Jeremiah  17.  5).  alto- 
gether—alike, one  as  the  other  (Psalm  34.  3).  10.  Not 
only  are  oppression  and  robbery,  which  are  wicked 
means  of  wealth,  no  grounds  of  boasting,  but  even 
■wealth,  increasing  lawfully,  ouglit  not  to  engross  the 
heart.  11.  once  \  twice— {as  Job  33. 14 ;  40.  5),  are  used  to 
give  emphasis  to  the  sentiment.  God's  power  is  tem- 
pered by  His  mercy,  which  it  also  sustains.  13.  For 
thou  rendercst— ii7..  That  thou  renderest,  &c.,  connected 
with  "I  heard  this,"  as  the  phrase— "tliat  po^ver,"  &c. 
—teaching  that  by  His  power  Ho  can  show  both  mercy 
and  Justice. 

PSALM    LXIII. 

Ver.  1-11.    The  historical  occasion  referred  to  by  the 

365 


Desire  for  GocTs  Service. 


PSALMS  LXIV-LXVIII. 


Infinite  Goodness  of  Ood, 


title  was  probably  during  Absalom's  rebellion  (cf.  2  Sam- 
uel 15.  23,  28;  16.  2).  David  expresses  an  earnest  desire  for 
God's  favour,  and  a  confident  expectation  of  realizing  it 
in  his  deliverance  and  the  ruin  of  his  enemies. 

1.  early  .  .  .  seeU  thee— earnestly  (Isaiah  2C.  9).  The 
figurative  terms— dry  and  thirsty— ii^,  weary,  denoting 
moral  destitution,  suited  his  outward  circumstances, 
soul— and— flesh— the  whole  man  (Psalm  16.  9, 10).  ».  The 
special  object  of  desire  was  God's  perfections  as  displayed 
in  his  worship  (Psalm  27.  4).  3.  Experiencing  God's 
mercy,  which  exceeds  all  the  blessings  of  life,  his  lips  will 
be  opened  for  his  praise  (Psalm  51. 15).  4.  Tims— ii<., 
T)-u!y.  will  I  hless— praise  thee  (Psalm  34.  1).  lift  up 
my  hands— in  worship  (cf.  Psalm  28.  2).  In  thy  name- 
in  praise  of  thy  perfections.  5-8.  Full  spiritual  bless- 
ings satisfy  his  desires,  and  acts  of  praise  fill  his  thoughts 
and  time,  nlglit— as  well  as  day.  Past  favours  assure 
him  of  future,  and  hence  he  presses  earnestly  near  to 
God,  whose  power  sustains  him  (Psalm  17,  8 ;  60.  5).  9, 10. 
those  ...  to  destroy  it— or  lit.,  to,  or,  for  ruin—i.  e.,  such 
as  seek  to  injure  me  (are)  for  ruin— appointed  to  it  (cf. 
Psalm  35.  8).  shall  go  .  .  .  earth— into  the  grave,  or,  to 
death  ;  as  their  bodies  are  represented  as  a  portion  for— 
toxe»— lit.,  jackals.  11.  the  hing— i.  e.,  David  himself,  and 
all  who  reverence  God,  "  shall  share  a  glorious  part,"  while 
treacherous  foes  shall  be  for  ever  silenced  (Psalm  62.  4). 

PSALM    LXIV. 

Ver.  1-10.  A  prayer  for  deliverance  from  cunning  and 
malicious  enemies,  with  a  confident  view  of  their  over- 
throw, which  will  honour  God  and  give  joy  to  the  right- 
eous, 

1.  preser»'e  .  .  .  fear— as  well  as  the  danger  producing 
it.  3.  insurrection- Zi7.,  uproar,  noisy  assaults,  as  well 
as  their  secret  counsels.  3,  4.  Similar  figures  for  slander 
(Psalm  57.  4 ;  59.  7).  bend— ii<.,  tread,  or,  prepared.  The 
allusion  is  to  the  mode  of  bending  a  bow  by  treading  on 
it ;  here,  and  Psalm  58.  7,  transferred  to  arrows,  the  per- 
fect—one innocent  of  the  charges  made  (Psalm  18.  23). 
and  fear  not— (Psalm  55.  19,)  not  regarding  God.  5.  A 
sentiment  here  more  fully  presented,  by  depicting  their 
deliberate  malice.  6.  This  is  further  evinced  by  their 
diligent  efforts  and  deeply-laid  schemes.  7.  The  contrast 
is  heightened  by  representing  God  as  using  weapons  like 
theirs.  8.  their  .  .  .  tongue  to  fall,  &c.—i.  e.,  the  con- 
sequences of  their  slanders,  &c.  (cf.  Psalm  10.2;  31.16). 
all  that  see  .  .  .  a-»vay— their  partners  in  evil  shall  be 
terrified.  9, 10.  Men,  generally,  will  acknowledge  God's 
work,  and  the  righteous,  rejoicing  in  it,  shall  be  en- 
couraged to  trust  him  (Psalm  58. 10). 

PSALM    LXV. 

Ver.  1-13.  This  is  a  song  of  praise  for  God's  spiritual 
blessings  to  his  people  and  his  kind  providence  over  all 
the  earth. 

1.  Praise  -waiteth  for  thee— li^..  To  thee  silence  praise, 
or  (cf.  Psalm  62. 1),  To  thee  silence  is  praise— i.  e..  Praise  is 
waiting  as  a  servant— it  is  due  to  thee.  So  the  last  clause 
expresses  the  duty  of  paying  vows.  These  two  parts  of 
acceptable  worship,  mentioned  Psalm  50. 14,  are  rendered 
in  Zion,  where  God  chiefly  displays  His  mercy  and  re- 
ceives liomage.  3.  All  are  encouraged  to  pray  by  God's 
readiness  to  hear.  3.  God's  mercy  alone  delivers  us  from 
the  burden  of  iniquities,  by  purging  or  expiating  by  an 
atonement  the  transgressions  with  which  we  are  charged, 
and  which  are  denoted  by — Iniquities— or  lit..  Words  of  in- 
iquities. 4.  dwelUn  thy  courts ;  .  .  .  [and]  satisfied  ^vlth 
the  goodness  .  .  .  temple — denote  communion  with  God 
(Psalm  15.  1 ;  23.  6 ;  cf.  Psalm  5.  7).  This  is  a  blessing  for 
all  God's  people,  as  denoted  by  the  change  of  number,  5. 
terrible  things— ^^  e.,  by  the  manifestation  of  justice  and 
wrath  to  enemies,  accompanying  that  of  mercy  to  his 
people  (Psalm  63.  9-11;  64.  7-9).  the  confidence — object  of 
it.  of  all  .  .  .  earth— the  whole  world— i.  e.,  deservedly 
such,  whether  men  think  so  or  not.  6-13.  God's  great 
power  and  goodness  are  the  grounds  of  this  confidence. 
These  are  illustrated  in  His  control  of  the  mightiest  agen- 
cies of  nature  and  nations,  aflTecting  men  with  awe  and 
366 


dread  (Psalm  26.  7;  98. 1,  &c.),  and  in  His  fertilizing  show< 
ers,  causing  the  earth  to  produce  abundantly  for  man  and 
beast,  outgoings  of  .  ,  .  rejoice — all  people  from  east  to 
west,  visitest— in  mercy  (cf.  Psalm  8.  4).  river  of  God — 
His  exhaustless  resources,  thy  paths — ways  of  provi- 
dence (Psalm  25.  4, 10).  wilderness — places  though  not  in- 
habited by  men,  fit  for  pasture  (Leviticus  16.  21, 22;  Job  24. 
5).  pastures — (In  v.  12)  is  lit.,  folds,  or,  enclosures  for  flocks; 
and  in  v.  13  it  may  be  lambs — the  same  word  used  and  so 
translated  (Psalm  37.  20) ;  so  that  "  the  flocks  are  clothed 
with  lambs,"  a  figure  for  abundant  increase,  would  be  the 
form  of  expression. 

PSALM    LXVI. 

Ver.  1.  20.  The  writer  invites  all  men  to  unite  in  praise, 
cites  some  striking  occasions  for  it,  promises  special  acts 
of  thanksgiving,  and  celebrates  God's  great  mercy. 

1.  Mahe  .  .  .  noise — or.  Shout.  3.  his  name— as  Psalm 
29.  2.  malte  his  praise  glorious — lit.,  make  or  place  honour. 
His  praise,  or,  as  to  His  praise— i.  e.,  let  His  praise  be  such 
as  will  glorify  Him,  or,  be  honourable  to  Him.  3,  4r.  A 
specimen  of  the  praise.  How  terrible— (Cf.  Psalm  65.  8.) 
submit— (Cf.  Margin),  show  a  forced  subjection  (Psalm  18. 
44),  produced  by  terror.  5,  6.  The  terrible  works  illus- 
trated in  Israel's  histoi-y  (Exodus  14.  21).  By  this  example 
let  rebels  be  admonished.  7.  behold  the  nations— watch 
their  conduct.  8,  9.  Here  is,  perhaps,  cited  a  case  of  re- 
cent deliverance,  holdeth  ,  .  .  inlife — lit., putteth  our  soul 
in  life—i.  e.,  out  of  danger  (Psalm  30.  3 ;  49. 15).  to  be  moved 
(Cf.  Psalm  10.  6;  55.  22).  10-13.  Out  of  severe  trials,  God 
had  brought  them  to  safety  (cf.  Isaiah  48. 10;  1  Peter  1.  7). 
affliction — lit.,  pressure,  or,  as  Psalm  55.  3,  oppression, 
which,  laid  on  We— loins— the  seat  of  strength  (Deuter- 
onomy 33.  11),  enfeebles  the  frame,  men  to  ride  over  our 
heads — made  us  to  pass — tlirougli  fixe,  &c. — figures  describ- 
ing prostration  and  critical  dangers  (cf.  Isaiah  43. 2 ;  Ezekiel 
36. 12).  wealthy — lit.,  overflowing,  or,  irrigated,  and  hence 
fertile.  13-15.  These  full  and  varied  offerings  constitute  the 
payment  of  vows  (Leviticus  22. 18-23).  I  w^ill  offer— Ji^., 
make  to  ascend— alluding  to  the  smoke  of  burnt  offering, 
which  explains  the  use  of— incense — elsewhere  always  de- 
noting the  fumes  of  aromatics.  16-20.  With  these  he 
unites  his  public  thanks,  inviting  those  who  fear  God 
(Psalm  60.  4 ;  61.  5,  His  true  worshippers)  to  hear.  He  vin- 
dicates his  sincerity,  inasmuch  as  God  would  not  hear 
hypocrites,  but  had  heard  him.  he  was  extolled -with  my 
tongue — lit.,  exaltation  (was)  under  my  tongue,  as  a  place  of 
deposit,  whence  it  proceeded — i.  e.,  honouring  God  was 
habitual.  If  I  regard  iniquity — lit.,  see  iniquity  with 
pleasure, 

PSALM    LXVII. 

Ver.  1-7.  A  prayer  that,  by  God's  blessing  on  His  people, 
His  salvation  and  praise  may  be  extended  over  the  earth. 

1.  cause  his  face  to  sliine- show  us  favour  (Numbers  6. 
24, 25 ;  Psalm  31. 16).  3.  thy  tvay- of  gracious  dealing  (Isa- 
iah 55.  8),  as  explained  by— saving  health— or  lit.,  salva- 
tion. 3-5.  Thanks  will  be  rendered  for  the  blessings  of 
His  wise  and  holy  government  (cf.  Isaiah  2.  3,  4;  II.  4).  6, 
7.  The  blessings  of  a  fruitful  harvest  are  mentioned  as 
types  of  greater  and  spiritual  blessings,  under  which  all 
nations  shall  fear  and  love  God. 


PSALM    LXVIII. 

Ver.  1-35.  This  is  a  Psalm-song  (cf.  Psalm  30.,  title),  per- 
haps suggested  by  David's  victories,  which  secured  his 
throne  and  gave  rest  to  the  nation.  In  general  terms,  the 
judgment  of  God  on  the  wicked,  and  the  equity  and  good- 
ness of  His  government  to  the  pious  are  celebrated.  The 
sentiment  is  illustrated  by  examples  of  God's  dealings, 
cited  from  the  Jewish  history,  and  related  in  highly  poet- 
ical terms.  Hence  the  writer  intimates  an  expectation 
of  equal  and  even  greater  triumphs,  and  summons  all  na- 
tions to  unite  in  praises  of  the  God  of  Israel.  The  Psalm 
Is  evidently  typical  of  the  relation  which  God,  in  the  per- 
son of  His  Son,  sustains  to  the  Church  (cf.  v.  18). 

1-3.  Cf.  Numbers  10.  35;  Psalm  1.  4;  22. 14,  on  the  figures 
here  used,    before  him— as  in  v.  2,  from  His  presence,  as 


An  Exhortation  to  Fraise  God. 


PSALM  LXIX. 


David  Complaineth  of  his  Affliction, 


dreaded ;  but  in  v.  3,  in  His  presence,  as  under  His  pro- 
tection (Psalm  61.  7).  tlie  rlgliteows— all  truly  pious, 
whether  of  Israel  or  not.  4.  extol  him  .  .  .  heavens — lit., 
"cast  up  for  him  ivho  rldeili  in  the  deserts,  or  wilderness" 
(cf.  ?'.  7),  alluding  to  the  poetical  representation  of  His 
leading  His  people  in  the  wilderness  as  a  conqueror,  be- 
fore whom  a  way  is  to  be  prepared,  or  cast  up  (cf.  Isaiah 
40.  3;  62.  10).  by  his  name  aAH— or,  Jehovah,  of  which 
It  is  a  contraction  (Exodus  15.3;  Isaiah  12.2)  {Hebrew). 
name — or,  perfections  (Psalm  9. 10;  20. 1),  which— 3,  G— are 
illustrated  by  the  protection  to  the  helpless,  vindication 
of  the  innocent,  and  punishment  of  rebels,  ascribed  to 
Him.  scttetli  the  solitary  in  families — lit.,  setlleth  the 
lonely  (as  wanderers)  at  home.  Though  a  general  truth, 
thei'e  is  perhaps  allusion  to  the  wandering  and  settle- 
ment of  the  Israelites,  rebellious  dwell  in  a  dry  land 
—removed  from  all  the  comforts  of  home.  7,  8— (Cf.  Ex- 
odus 19.  16-18.)  thou  wentest— in  the  pillar  of  fire— thou 
didst  inarch— irt,  in  thy  tread,  thy  majestic  movement. 
even  Sinai  itself— lit.,  that  Sinai,  as  Judges  5.  5.  9, 10.  a 
plentiful  rain— a  rain  of  gifts,  as  manna  and  quails. 
Tlty  congregation — lit.,  troop,  as  2  Samuel  23.  H,  13— the 
military  aspect  of  the  people  being  prominent,  according 
to  the  figures  of  the  context,  therein — i.  e.,  in  the  land 
of  promise,  the  poor — thy  humble  people  (v.  9 ;  cf.  Psalm 
10. 17;  12.  5).  11.  gave  the  -word- 1.  e.,  of  triumph,  (com- 
pany—or,  choir  of  females,  celebrating  victory  (Exodus 
15.20).  la.  Kings  of  armies — i.  e.,  with  their  armies,  she 
that  ...  at  home— mostly  females  so  remained,  and  the 
ease  of  victory  appears  in  that  such,  without  danger, 
quietly  enjoyed  the  spoils.  13.  Some  translate  this, 
"  Wlieu  ye  shall  lie  between  the  borders,  ye  shall,"  &c., 
comparing  the  peaceful  rest  in  the  borders  or  limits  of 
the  promised  land  to  the  proverbial  beauty  of  a  gentle 
dove.  Otlaers  understand  by  the  word  rendered  "  pots," 
the  smoked  sides  of  caves,  in  which  the  Israelites  took 
refuge  from  enemies  in  the  times  of  the  judges ;  or,  taking 
the  wliole  figuratively,  the  rows  of  stones  on  which  cook- 
ing vessels,  were  hung;  and  thus  that  a  contrast  is  drawn 
between  their  former  low  and  afllicted  state  and  their 
succeeding  prosperity.  In  either  case,  a  state  of  quiet  and 
peace  is  described  by  a  beautiful  figure.  14.  Their  ene- 
mies dispersed,  the  contrast  of  their  prosperity  with  their 
former  distress  is  represented  by  that  of  the  snow  with 
the  dark  and  sombre  shades  of  Salmon.  13,  IG.  Moun- 
tains are  often  symbols  of  nations  (Psalm  46.2;  65.6). 
That  of  Bashan,  N.E.  of  Palestine,  denotes  a  heathen  na- 
tion, which  is  described  as  a  hill  of  God,  or  a  great  hill. 
Such  are  represented  as  envious  of  the  hillJZion)  on 
which  God  resides ;  17.  and,  to  the  assertion  of  God's  pur- 
pose to  make  it  His  dwelling,  is  added  evidence  of  His 
protecting  care.  He  is  described  as  in  the  midst  of  His 
heavenly  armies — thousands  of  angels— ^i^.,  thousands  of 
repetitions,  or,  thousands  of  thousands — i.  e.,  of  chariots. 
The  word— angels— was  perhaps  introduced  in  our  ver- 
sion, from  Deuteronomy  33.  2,  and  Galatians  3. 19.  They 
are,  of  course,  implied  as  conductors  of  the  chariots,  as 
.  .  .  Sinai,  in  the  holy  place— t.  e..  He  has  appeared  in 
Zion  as  once  in  Sinai.  18.  From  the  scene  of  conquest 
He  ascends  to  His  throne,  leading — captivity — [or,  many 
captives  (Judges  5. 12)]  captive,  received  gift«  for  men 
—accepting  their  homage,  even  when  forced,  as  that  of 
rebels,  that  tlie  Lord  God  might  dwell— or  lit.,  to  dwell, 
oh  Lord  God  (cf.  v.  16)— i.  e.,  to  make  this  hill.  His  people 
or  Church,  His  dwelling.  This  Psalm  typifies  the  con- 
quests of  the  Church  under  her  Divine  leader,  Christ.  He, 
indeed,  "who  was  with  the  Church  in  the  wilderness" 
(Acts  7.  38)  is  the  Lord,  described  in  this  ideal  ascension. 
•  Hence  Paul  (Epheslaus  4.  8)  applies  this  language  to  de- 
scribe His  real  ascension,  when,  having  conquered  sin, 
death,  and  hell,  the  Lord  of  glory  triumphantly  entered 
heaven,  attended  by  throngs  of  adoring  augels,  to  sit  on 
the  throne  and  wield  the  sceptre  of  an  eternal  dominion. 
The  phrase— received  gifts  for  [or  lit.,  among]  men— Is 
by  Paul,  "gave  gifts  to  men."  Both  describe  the  acts 
o(  a  conqueror,  who  receives  and  distributes  spoils.  The 
Psalmist  uses  "receiving"  as  evincing  the  success,  Paul 
'gave"  as  the  act,  of  the  conqueror,  who,  having  subdued 


his  enemies,  proceeds  to  reward  his  friends.  The  special 
application  of  the  passage  by  Paul  was  in  proof  of  Christ's 
exaltation.  What  the  Old  Testament  represents  of  His 
descending  and  ascending  corresponds  with  his  history. 
He  who  descended  is  the  same  who  has  ascended.  As 
then  ascension  was  an  element  of  His  triumph,  so  is  it 
now;  and  he,  who,  in  His  humiliation,  must  be  recog- 
nized as  our  vicarious  sacrifice  and  the  High  Priest  of  our 
profession,  must  also  be  adored  as  Head  of  His  Church 
and  author  of  all  her  spiritual  benefits.  19-31.  God  dally 
and  fully  supplies  us.  The  Issues  or  escapes  from  death 
are  under  His  control,  who  is  the  God  that  saves  us,  and 
destroys  His  and  our  enemies,  wound  the  head— or, 
violently  destroy  (Numbers  21.  8 ;  Psalm  HO.  6).  goeth  on 
still  in  .  .  .  trespasses— perseveringly  impenitent,  aa. 
Former  examples  of  God's  deliverance  are  generalized : 
as  He  has  done  so  He  will  do.  from  Bashan — the  farthest 
region  ;  and — depths  of  the  sea — the  severest  aflilctions. 
Out  of  all,  God  will  bring  them.  The  figures  of  v.  23  de- 
note the  completeness  of  the  conquest,  not  implying  any 
savage  cruelty  (cf.  2  Kings  9.  36;  Isaiah  63. 1-6;  Jeremiah, 
15.  3).  34r-a7.  The  triumphal  procession,  after  the  deliv- 
erance. Is  depicted.  They  have  seen — impersonally, 
"There  have  been  seen."  the  goings  of  my  God — as 
leading  the  procession,  the  ark,  the  symbol  of  His  pres- 
ence, being  In  front.  The  various  bands  of  music  (v.  25) 
follow,  and  all  who  are— from  [or  lit.,  of]  the  fountain  of 
Israel— i.  e.,  lineal  descendants  of  Jacob,  are  invited  to 
unite  in  the  doxology.  Then  by  one  of  the  nearest  tribes, 
one  of  the  most  eminent,  and  two  of  the  most  remote,  are 
represented  the  whole  nation  of  Israel,  passing  forward 
(Numbers  7).  38,  39.  Thanks  for  the  past,  and  confident 
prayer  for  the  future  victories  of  Zion  are  mingled  in  a 
song  of  praise,  thy  temple— at  [or  lit.,  over]  Jerusalem— 
His  palace  or  residence  (Psalm  5.  7)  symbolized  His  pro- 
tecting presence  among  His  people,  and  hence  is  the  ob- 
ject of  homage  on  the  part  of  others.  30,  The  strongest 
nations  are  represented  by  the  strongest  beasts  (cf.  Mar- 
gin). 31.  Princes — or,  lit..  Fat  ones,  the  most  eminent 
from  the  most  wealthy,  and  the  most  distant  nation,  rep- 
resent tlie  universal  subjection,  stretch  out  [or,  make  to 
run]  her  hands — denoting  haste.  33-3G.  To  Him  who  Is 
presented  as  riding  in  triumph  through  His  ancient 
heavens  and  proclaiming  His  presence — to  Him  who.  In 
nature,  and  still  more  in  the  wonders  of  Hfs  spiritual 
government,  out  of  His  holy  place  (Psalm  43.  3),  Is  terrible, 
who  rules  His  Church,  and,  by  His  Church,  i-ules  the 
world  in  righteousness — let  all  nations  and  kingdoms  give 
honour  and  power  and  dominion  evermore. 

PSALM    LXIX. 

Vcr.  1-36.  Upon  Shoshannim — (cf.  Psalm  45.,  title).  Ming- 
ling the  language  of  prayer  and  complaint,  the  suflferer, 
whose  condition  is  here  set  forth,  pleads  for  God's  help  as 
one  suflering  in  His  cause,  implores  the  Divine  retribution 
on  his  malicious  enemies,  and,  viewing  his  deliverance  as 
sure,  promises  praise  by  himself,  and  others,  to  whom  God 
will  extend  like  blessings.  This  Psalm  is  referred  to  seven 
tinies  in  the  New  Testament  as  prophetical  of  Christ  and 
the  gospel  times.  Although  the  character  in  which  the 
Psalmist  appears  to  some  in  i'.  5  is  that  of  a  sinner;  yet 
his  condition  as  a  sufferer  Innocent  of  alleged  crimes  sus- 
tains the  typical  character  of  the  composition,  and  It  may 
be  therefore  regarded  tliroughout,  as  the  22d,  as  typically 
expressive  of  the  feelings  of  our  Saviour  in  the  fiesh. 

1,  3 — (Cf.  Psalm  40.  2.)  come  in  unto  my  aoxil— lit.,  come 
even  to  my  soul,  endanger  my  life  by  drowning  (Jonah  2. 5). 
3— (Cf.  Psalm  6.  6.)  mine  eyes  fail— in  watching  (Psalm 
119.  82).  4r.  liate  me,  &c.— <Cf.  John  15.  25.)  On  the  num- 
ber and  power  of  his  enemies,  cf.  Psalm  40. 12.  then  I  re- 
stored .  .  ,  away— I.  c.,  he  sullered  wrongfully  under  the 
imputation  of  robbery.  5.  This  may  be  regarded  as  an 
appeal,  vindicating  liis  Innocence,  as  if  he  had  said,  "If 
sinful,  thou  knowest,"  &q..  Thougn  David's  cmidition  as  a 
sufferer  may  typify  Christ's,  without  requiring  tliat  a  par- 
allel be  found  In  character.  6.  for  my  sake— lit.,  m  me.  In 
my  confusion  and  shame.  7-13.  Tills  plea  contemplate* 
his  relation  to  God  as  a  sufferer  In  His  cause.    Reproach, 

367 


David  Prays  for  Deliverance. 


PSALMS  LXX— LXXII. 


Sis  Prayer  in  behalf  of  Solomon. 


domestic  estrangement  (Mark  3.  21;  John  7.5),  exhaustion 
in  God's  service  (Jolin  2. 17),  revilings  and  taunts  of  base 
men  were  tlie  sufterings.  -vvept  (and  ctiastened)  my  soul — 
lit.,  wept  aivatj  my  soul,  a  strongly  figurative  description  of 
deep  grief,  sit  in  tlie  gate — public  place  (Proverbs  31. 31). 
13-15.  With  increasing  reliance  on  God,  he  prays  for  help, 
describing  liis  distress  in  the  figures  of  v.  1,  2.  16-18. 
Tliese  earnest  terms  are  often  used,  and  tlie  address  to 
God,  as  indifferent  or  averse,  is  found  in  Psalm  3.7;  22.24; 
27.9,  &c.  19,  ao.  Calling  God  to  witness  his  distress,  he 
presents  its  aggravation  produced  by  the  want  of  sj'mpa- 
tliiziug  friends  (cf.  Isaiali  63.  5;  Mark  14.  50).  ai.  Instead 
of  sucii,his  enemies  increase  his  pain  by  giving  him  most 
distasteful  food  and  drinli.  The  Psalmist  may  have  tlius 
described  by  figure  what  Christ  found  in  reality  (cf.  John 
19.  29,  30).  aa,  '43.  With  unimportant  verbal  changes,  this 
language  is  used  by  Paul  to  describe  tlie  rejection  of  the 
Jews  wlio  refused  to  receive  the  Saviour  (Romans  11. 9,10). 
Tlie  purport  of  tlie  figures  used  is,  that  blessings  shall  be- 
come curses,  the  table  of  joy  (as  one-oi  food)  a  snare,  tlieir 
welfare,  lit.,  peaceful  condition,  or  security,  a  trap.  Dark- 
ened eyes  and  failing  strength  complete  the  picture  of  the 
ruin  falling  on  tliein  under  the  invoked  retribution. 
continually  to  shake — lit.,  to  swerve  or  bend  in  weakness. 
84,  35.  An  utter  desolation  awaits  them.  They  will  not 
only  be  driven  from  their  homes,  but  their  homes — or  lit., 
palaces,  indicative  of  wealth — shall  be  desolate  (cf.  Mat- 
tliew  23.  38).  36.  Though  smitten  of  God  (Isaiah  53.  4), 
men  were  not  less  guilty  in  persecuting  the  sufferer  (Acts 
2.  23).  talk  to  tUe  grief— in  respect  to,  about  it,  implying 
derision  and  taunts,  wounded— or,  lit.,  mortally  wounded. 
37,  38.  iniquity— or,  punishment  (Psalm  40.  12).  conic 
.  .  .  righteousness — partake  of  its  benefits,  bookoftke 
living — or  life,  with  tlie  next  clause,  a  figurative  mode  of 
representing  those  saved,  as  having  their  names  in  a  reg- 
ister (cf.  Exodus  32.  32;  Isaiah  4.3).  39.  poor  and  sor- 
ro^rful— the  afflicted  pious,  often  denoted  by  such  terms 
(cf.  Psalm  10. 17;  12.  5).  set  me  .  .  .  high — out  of  danger. 
30,  31.  Spiritual  are  better  than  mere  material  offerings 
(P.salm  40.  6;  50.  8);  hence  a  promise  of  the  former,  and 
rather  contemptuous  terms  are  used  of  the  latter.  33,  33. 
Others  shall  rejoice.  Humble  and  poor,  as  v.  29.  your 
heart,  &c.— address  to  such  (cf.  Psalm  22.  20).  prisoners— 
peculiarly  liable  to  be  despised.  34r-36.  The  call  on  the 
universe  f8r  praise  is  well  sustained  by  the  prediction  of 
the  perpetual  and  extended  blessings  whicli  sliall  come 
upon  Vhe  covenant  people  of  God.  Though,  as  usual,  the. 
Imagery  is  taken  from  terms  used  of  Palestine,  the  whole 
tenor  of  the  context  indicates  tliat  the  spiritual  privileges 
and  blessings  of  the  Church  are  meant. 

PSALM    LXX. 

Ver.  1-5.  This  corresponds  with  Psalm  40. 13-17  with  a 
very  few  variations,  as  "turn  back"  (v. 3)  for  "desolate," 
and  "  make  haste  unto  me"  {v.  5)  for  "  thinketh  upon  me," 
It  forms  a  suitable  appendix  to  the  preceding,  and  is  called 
"  a  Psalm  to  bring  to  remembrance,"  as  the  38th. 

PSALM    LXXI. 

Ver.  1-24.  The  Psalmist,  probably  in  old  age,  appeals  to 
God  for  help  from  Ills  enemies,  pleading  his  past  favours, 
and  stating  his  present  need,  and,  in  confidence  of  a  hear- 
ing, promises  his  grateful  thanks  and  praise. 

1-3 — (Cf.  Psalm  30.  1-3.)  rock  .  .  .  fortress — (Psalm  18. 
2.)  given  commandment — lit.,  ordained,  as  Psalm  44.  4; 
68. 28.  4:,  5.  cruel  man — corrupt  and  ill-natured— JtY.,  sour. 
trust^place  of  trust.  6-9.  His  history  from  early  infancy 
illustrated  God's  care,  and  his  wonderful  deliverances 
were  at  once  occasions  of  praise  and  ground  of  confidence 
for  the  lutnre.  n»y  praise  ...  of  thee— ii^,  in  or  by  thee 
(Psalm  22.  25).  10,  11.  The  craft  and  malicious  taunts  of 
his  enemies  now  led  him  to  call  for  aid  (cf,  on  the  terms 
used,  2  Samuel  17. 12;  Psalm  3.  2;  7.  2).  13— (Cf.  Psalm  22. 
19;  40.  4.)  13— (Cf.  Psalm  35.  4;  40. 14.)  14-16.  The  ruin  of 
his  enemies,  as  illustrating  God's  faithfulness,  is  his  de- 
liverance, and  a  reason  for  future  confidence,  for  I  knoiv 
,  .  .  thereof— innumerable,  as  he  had  not  time  to  count 
them,  in  the  strength,  &c.  — or,  relying  on  it.  thy 
368 


rtghteonsness— or,  faithful  performance  of  promises  to 
the  pi  ous  (Psalm  7. 17 ;  31. 1).  17-31.  Past  experience  again 
encourages,  taught  me,  &c.— by  providential  dealings. 
is  v«ry  high— distinguished  (Psalm  36.  5;  Isaiah  55.  9). 
depths  of  the  earth— debased,  low  condition,  increase, 
&c.—4.e.,  the  great  things  done  for  me  {v.  19;  cf.  Psalm  40. 
5).  33-34.  To  the  occasion  of  praise  he  now  adds  the 
promise  to  render  it.  vrill  .  .  .  praise  —  lii.,will  thank. 
even  tliy  truth — as  to  thy  truth  or  faithfulness, 

PSALM    LXXII. 

Ver.  1-19.  For, ovUt., of  Solomon.  The  closing  verse  ratlier 
relates  to  the  2d  book  of  Psalms,  of  which  this  is  tlie  last, 
and  was  perhaps  added  by  some  collector,  to  intimate  that 
the  collection,  to  which,  as  chief  author,  David's  name 
was  appended,  was  closed.  In  this  view,  these  may  con- 
sistently be  tlie  productions  of  others  included,  as  of 
Asaph,  sons  of  Korah,  and  Solomon ;  and  a  few  of  David's 
may  be  placed  in  the  latter  series.  The  fact  that  here  the 
usual  mode  of  denoting  authorship  is  used,  is  strongly 
conclusive  that  Solomon  was  the  author,  especially  as  no 
stronger  objection  appears  than  what  has  been  now  set 
aside.  The  Psalm,  in  highly  wrouglit  figurative  style,  de- 
scribes the  reign  of  a  king  as  "righteous,  universal,  benefi- 
cent, and  perpetual."  By  the  older  Jewish  and  most 
modern  Christian  interpreters.  It  has  been  referred  to 
Clirist,  whose  reign,  present  and  prospective,  alone  corre- 
sponds with  its  statements.  As  the  imagery  of  tlie  2d 
Psalm  was  drawn  from  the  mai-tial  character  of  David's 
reign,  that  of  this  is  from  the  peaceful  and  prosperous 
state  of  Solomon's. 

I.  Give  the  king,  &c.— a  prayer  which  is  equivalent  to 
a  prediction,  judgments— the  acts,  and  (figuratively)  the 
principles  of  a  right  government  (John  5.  22;  9.  39).  right- 
eousness-qualifications for  conducting  such  a  govern- 
ment, king's  son — same  person  as  a  king— a  very  proper 
title  for  Christ,  as  such  in  both  natures.  3,  &c.  The  effects 
of  such  a  government  by  one  thus  endowed  are  detailed. 
thy  people  .  .  .  and  thy  poor — or,  meek,  the  pious  sub- 
jects of  his  government.  3.  As  mountains  and  hills  are 
not  usually  productive,  they  are  here  selected  to  show  the 
abundance  of  peace,  being  represented  as— hringing — or, 
lit.,  bearing  it  as  a  produce,  hy  righteousness — i.  e.,  by 
means  of  his  eminently  just  and  good  methods  of  ruling. 

4.  That  peace,  including  prosperity,  as  an  eminent  cha- 
racteristic of  Christ's  I'eign  (Isaiah  2.  4;  9.  6;  11.  9),  will  be 
illustrated  in  the  security  provided  for  the  helpless  and 
needy,  and  the  punishment  inflicted  on  oppressors,  whose 
power  to  injure  or  mar  the  peace  of  others  will  be  de- 
stroyed (cf.  Isaiah  6.5.  25;  Zechariah  9. 10).  children  of  the 
needy— for  the  needy  (cf.  sons  of  strangers.  Psalm  18.  45). 

5.  as  long  as  .  ,  ,  endure — lit.,  with tJie  sun,  coeval  with  its 
existence,  and  before,  or,  in  presence  of  the  moon,  while  it 
lasts  (cf.  Genesis  11. 28,  before  I'erah,  lit.,  in  presence  of,  while 
he  lived).  6.  A  beautiful  figure  expresses  the  grateful 
nature  of  His  influence;  7,  and,  carrying  out  the  figure, 
the  results  are  describet^in  an  abundant  production,  the 
righteous — lit..,  righteousness,  floui-ish  —  lit.,  sprout,  or, 
spring  forth.  8.  The  foreign  nations  mentioned  (v.  9,  10) 
could  not  be  included  in  the  limits,  if  designed  to  indi- 
cate the  boundaries  of  Solomon's  kingdom.  The  terms, 
though  derived  from  those  used  (Exodus  23.  31 ;  Deuter- 
onomy 11.  24)  to  denote  the  possessions  of  Israel,  must 
have  a  wider  sense.  Thus,  "  ends  of  the  earth"  is  never 
used  of  Palestine,  but  always  of  the  world  (cf.  Margin). 
9-11.  The  extent  of  the  conquests.  They  that  d^vell  iu 
the  wilderness— the  wild,  untutored  tribes  of  deserts. 
Xiow  .  .  .  dust— in  profound  submission.  The  remotest 
and  wealthiest  nations  shall  acknowledge  him  (cf.  Psalm 
45. 12).  13-14.  They  are  not  the  conquests  of  arjns,  but  the 
influences  of  humane  and  peaceful  principles  (cf.  Isaiah 
9.  7;  11.1-9;  Zechariah  9.  9,  10).  15.  In  his  prolonged  life 
he  will  continue  to  receive  the  honourable  gifts  of  the 
rich,  and  the  prayers  of  his  people  shall  be  made  for  him, 
and  their  praises  given  to  him.  16.  The  spiritual  bless- 
ings, as  often  in  Scripture,  are  set  forth  by  material,  the 
abundance  of  which  is  described  by  a  figure,  in  which  a 
handful  (or  lit.,  a  piece,  or  small  portion)  of  corn  in  the 


27te  Prospo-ity  of  the  Wicked. 


PSALMS   LXXIII— LXXV. 


The  Psalmist  Craves  GocCs  Help. 


most  unpropitiovis  locality,  shall  produce  a  crop,  waving 
in  tlie  wind  in  its  luxuriant  growth,  lilie  the  forests  of 
Lebanon,  tliey  of  tlie  city  .  .  .  earth — This  clause  de- 
notes tlie  rapid  and  abundant  increase  of  population— of 
[or,/;-o)wJ  tJic  city— Jerusalem,  the  centre  and  seat  of  the 
typical  Itingdoiu.  flourisU — or,  glitter  as  new  grass — i.  e., 
bloom.  Tliis  increase  corresponds  with  the  increased 
productiveness.  So,  as  the  gospel  blessings  are  dittused, 
tliere  sliall  arise  increasing  recipients  of  tliem,  out  of  the 
Cliurcli  in  which  Clirist  resides  as  head.  17.  His  name — 
or,  glorious  perfections,  as  long  as  the  sun — (Cf.  v,  5.) 
men  sliaU  be  blessed— (Genesis  12.  3;  18.18.)  18, 19.  These 
words  close  tlie  Psalm  in  terms  consistent  with  the  style 
of  the  context,  while  30  is  evidently,  from  its  prosaic 
style,  an  addition  for  tlie  purpose  above  explained. 
eiiAeA— lit.,  finished,  or  completed ;  the  word  never  denotes 
fiillihnent,  except  in  a  very  late  usage,  as  Ezra  1. 1 ;  Daniel 

PSALM   LXXIII. 

Ver.  1-28.  0/  Asaph — (cf.  Introduction).  God  is  good  to 
His  people.  For  although  the  prosperity  of  the  wicked, 
and  the  afflictions  of  the  righteous,  tempted  the  Psalmist 
to  misgivings  of  God's  government,  yet  the  sudden  and 
fearful  ruin  of  the  ungodly,  seen  in  the  light  of  God's 
revelation,  reassures  his  heart,  and,  chiding  himself  for 
liis  folly,  he  is  led  to  confide  renewedly  in  God,  and  cele- 
brates His  goodness  and  love. 

1.  The  abrupt  announcement  of  the  theme  indicates 
that  it  is  the  conclusion  of  a  perplexing  mental  conflict, 
which  is  then  detailed  (cf.  Jeremiah  12.  1-4).  Truly — or. 
Surely  it  is  so.  clean  heart — (Psalm  18.  26)  describes  the 
true  Israel.  3.  The  figures  express  his  wavering  faith, 
by  terms  denoting  tottering  and  weakness  (cf.  Psalm  22. 
5;  G2. 3).  3-9.  The  prosperous  wicked  are  insolently  proud 
(cf.  Psalm  5.  5).  They  die,  as  well  as  live,  free  from  per- 
plexities: pride  adorns  them,  and  violence  is  their  cloth- 
ing; indeed  they  are  inflated  with  unexpected  success. 
With  all  this — they  are  corrupt — or,  lit.,  they  deride,  they 
speak  maliciously  and  arrogantly,  and  invade  even 
heaven  with  blasphemy  (Revelation  13. 6),  and  cover 
earth  with  slanders  (Job  21.7-14).  10-13.  Hence  God's 
people  are  confounded,  turned  hither  (or  back)  and 
thither,  perplexed  with  doubts  of  God's  knowledge  and 
care,  and  filled  with  sorrow,  prosper  in  the  -^vorld — lit., 
secure  for  ever.  13, 14.  The  Psalmist,  partaking  of  these 
troubles,  is  especially  disturbed  in  view  of  his  own  case, 
that  with  all  his  diligent  eflTorts  for  a  holy  life,  he  is  still 
sorely  tried.  15.  Freed  from  idiomatic  phrases,  this  verse 
expresses  a  supposition,  as,  "Had  I  thus  spoken,  I 
should,"  &c.,  intimating  that  he  had  kept  his  troubles  to 
himself,  generation  of  tliy  children — thy  people  (1  John 
3.  1).  ottvnH— lit.,  deceive,  mislead.  16, 17.  Still  he— thought 
—lit.,  studied,  or,  pondered  this  riddle;  but  in  vain;  it  re- 
mained a  toil  (cf.  Margin),  till  he — -went  into  the  sanc- 
tuary—to inquire  (cf.  Exodus  25.22;  Psalm  5.  7;  27.4). 
18-20.  Their  end,  or,  future  (Psalm  37.  37,  38),  which  is  dis- 
mal and  terribly  sudden  (Proverbs  1.27;  29.1),  aggravated 
and  hastened  by  terror.  As  one  despises  an  unsubstan- 
tial dream,  so  God,  waking  up  to  judgment  (Psalm  7.  6; 
41.  23),  despises  their  vain  shadow  of  happiness  (Psalm  39. 
6;  Isaiah  29.  7).  They  are  thrown  into  ruins  as  a  building 
falling  to  pieces  (Psalm  74.  3).  31,33.  He  confesses  how 
— foolish — lit.,  stupid,  and — ignorant— ?i7.,  not  discerning, 
had  been  his  course  of  thought,  before  thee— ij7.,  tuith 
thee,  in  conduct  respecting  thee.  33.  Still  he  was  xuith 
God,  as  a  dependent  beneficiary,  and  so  kept  from  falling 
(v.  2).  31:.  All  doubts  are  silenced  in  confidence  of  Divine 
guidance  and  future  glory,  receive  n»e  to  glory — lit.,  take 
for  (me)  glory  (cf.  Psalm  68.18;  Ephesians  4.8).  35,  36. 
God  is  his  only  satisfying  good,  strength— W.,  roc/t  (Psalm 
18.2).  portion— {Psalm  16.5;  Lamentations  3.  24.)  37,38. 
The  lot  of  apostates,  described  by  a  figure  of  frequent 
use  (Jeremiah  3. 1.  3;  Ezckiel  23.  35),  is  contrasted  with  his, 
who  finds  happiness  in  nearness  to  God  (James  4.  8),  and 
Ills  delightful  work  the  declaration  of  His  praise. 

PSALM  LXXIV. 

Ver.  1-23.    If  the  historical  allusions  of  v.  6-8,  &c.,  be  re- 
24 


ferred,  as  is  probable,  to  the  period  of  the  captivity,  the 
author  was  probably  a  descendant  and  namesake  of 
Asaph,  David's  contemporary  and  singer  (cf.  2  Clironicles 
35.  15;  Ezra  2.  41).  He  complains  of  God's  desertion  of  His 
Church,  and  appeals  for  aid,  encouraging  himself  by  re- 
counting some  of  God's  mighty  deeds,  and  urges  his  prayer 
on  the  ground  of  God's  covenant  relation  to  His  people, 
and  the  wickedness  of  His  and  their  common  enemy. 

1.  cast  .  .  .  off— with  abhorrence  (cf.  Psalm  43.  2;  44.  9). 
There  is  no  disavowal  of  guilt  implied.  The  figure  of 
fire  to  denote  God's  anger  is  often  used ;  and  here,  and 
Deuteronomj' 29.  20,  by  the  word  "smoke,"  suggests  its 
continuance,    sheep  .  ,  .  pasture— (Cf.  Psalm  80.  1;  95.  7.) 

3.  The  terms  to  denote  God's  relation  to  His  people 
increase  in  force:  "congregation"  —  "purchased" — "re- 
deemed"—"Zion,"  His  dwelling.  3.  Lift  .  .  .  feet— (Gen- 
esis 29. 1) — i.  e..  Come  (to  behold)  the  desolations  (Psalm  73. 
19).  4r.  roar  —  with  bestial  fury,  congregations  —  lit., 
tvorsJiipping  assemblies,  ensigns  — lit.,  signs — substituted 
their  idolatrous  objects,  or  tokens  of  authority,  for  those 
articles  of  the  temple  which  denoted  God's  presence. 
5,  6.  Though  some  terms  and  clauses  here  are  very 
obscure,  the  genei'al  sense  is,  that  the  spoilers  de- 
stroyed the  beauties  of  the  temple  with  the  violence  of 
woodmen,  -was  famous — lit.,  ivas  known,  carved  tvorlc — 
(1  Kings  6. 29).  thereof— t.  e.,  of  the  temple,  in  the  writer's 
mind,  tliough  not  expressed  till  v.  7,  in  which  its  utter  de- 
struction by  fire  is  mentioned  (2  Kings  25.9;  Isaiah  64. 11). 
defiled— or,  profaned,  as  Psalm  89.39.  8.  together  — erf 
once,  all  alike,  syjiagogues — lit.,  assemblies,  for  places  of 
assembly,  whether  such  as  schools  of  the  pi'ophets  (2  Kings 

4.  23),  or  synagogues  in  the  usual  sense,  there  is  much 
doubt.  9.  signs— of  God's  presence,  as  altar,  ark,  &c.  (cf. 
V.  4;  2  Chronicles  36.  18,  19;  Daniel  5.  2).  no  more  any 
prophet — (Isaiah  3.2;  Jeremiah  40. 1;  43.6).  liow  long — 
this  is  to  last.  Jeremiah's  prophecy  (25. 11),  if  published, 
may  not  have  been  generally  known  or  understood.  To 
the  bulk  of  the  people,  during  the  captivity,  the  occa- 
sional and  local  prophetical  services  of  Jeremiah,  Ezekiel, 
and  Daniel  would  not  make  an  exception  to  the  clause, 
"  there  is  no  more  any  prophet."  10.  (Cf.  Psalm  31. 1.)  lioiv 
long  .  .  .  reproach — us  as  deserted  of  God.  blaspheme 
thy  name— or,  perfections,  as  power,  goodness,  &c.  (Psalm 
29.  2).  11.  Why  cease  to  help  us  ?  (Cf.  Psalm  3.  7 ;  7. 6 ;  60. 5.) 
13.  For— lit..  And,  in  an  adversative  sense.  13-15.  Ex- 
amples of  the  "salvation  wrought"  are  cited,  divide  the. 
sea— i.  e..  Red  Sea.  brakest .  .  .  -tvaters — Pharaoh  and  his 
host  (cf.  Isaiah  51.  9,  10 ;  Ezekiel  29.  3,  4).  heads  of  levia- 
than—the word  is  a  collective,  and  so  used  for  many,  the 
people  .  .  .  -wilderness — i.  e.,  wild  beasts,  as  conies  (Prov- 
erbs 30. 25,  26),  are  called  a  people.  Others  take  the  pas- 
sages literally,  that  the  sea  monsters  thrown  out  on  dry 
land  were  food  for  the  wandering  Arabs,  cleave  the 
fountain— 1.  e.,  the  rocks  of  Horeb  and  Kadesh — for  foun- 
tains, driedst  up— Jordan,  and,  perhaps,  Arnon  and  Jab- 
bok  (Numbers  21. 14).  16, 17.  The  fixed  orders  of  nature 
and  bounds  of  earth  are  of  God.  18.  (Cf.  v.  10;  Deuter- 
onomy 32. 6.)  The  contrast  is  striking— that  such  a  God 
should  be  thus  insulted  !  19.  miUtitude— ?i<.,  beast,  their 
flock  or  company  of  men  (Psalm  68. 10).  turtle-dove— 
i.e.,  the  meek  and  lonely  Church,  congregation— H<., 
company,  as  above— thus  the  Church  is  represented  as  the 
spoiled  and  defeated  remnant  of  an  army,  exposed  to  vio- 
lence. 30.  And  the  prevalence  of  injustice  in  heathen 
lands  is  a  reason  for  invoking  God's  regard  to  His  prom- 
ise (cf.  Numbers  14.  21 ;  Psalm  7. 16 ;  18.  48).  31.  oppressed 
— broken  (Psalm  9. 9).  return — from  seeking  God.  asliam- 
ed  — (Psalm  35.  4).  33,  33.  (Cf.  Psalm  3.  7;  7.  6.)  God  hears 
the  wicked  to  their  own  ruin  (Genesis  4. 10;  18. 20). 

PSALM    LXXV. 

Ver.  1-10.  A l-tasc?uth— {cf.  Psalm  57.,  title).  In  impend- 
ing danger,  the  Psalmist,  anticipating  relief  in  view  of 
God's  righteous  government,  takes  courage  and  renders 
praise. 

1.  God's  name  or  perfections  are  set  forth  by  His  won- 
drous works.  3,  3.  These  verses  express  the  purpose  of 
God  to  administer  a  Just  government,  and  in  a  time  of 

369 


The  Psalmist's  Combat  with  Diffidence.      PSALMS   LXXVI— LXXVIII. 


Exhortation  to  Learn  God's  Law. 


anarchy  that  He  sustains  the  nation.  Some  apply  the 
words  to  the  Psalmist,  receive  the  coiigregatioa.— lit., 
take  a  net  time  (Psalm  102. 13 ;  Hosea  2.  3),  or  an  assembly  at 
a  set  time — i.e.,  for  judging.  Pillars  of  earth  —  fl  Samuel 
2.  8).  4-8.  Here  the  writer  speaks  in  view  of  God's  decla- 
ration, warning  the  wicked.  Lift . . .  up  tlie  liorn— to 
exalt  power,  here,  of  the  wicked  himself— i.  e.,  to  be  arro- 
gant or  self-elated.  speaU  .  .  .  neck— insolently,  pro- 
naotioii— ?t7.,  a  lifting  up.  God  is  the  only  right  judge  of 
merit,  in  tUe  Iianil  ...  a  cup  .  .  .  red  —  God's  wrath 
often  thus  represented  (cf.  Isaiah  51.17;  Jeremiah  25.15). 
Ynxt  tlie  dregs— Zi7.,  surely  the  dregs,  they  shall  drain  it.  9, 10. 
Con  toasted  is  the  lot  of  the  pious  who  will  praise  God,  and, 
acting  under  His  direction,  will  destroy  the  power  of  the 
wicked,  and  exalt  that  of  the  righteous. 

PSALM  LXXVI. 

Ver.  1-12.  On  Neginoth—icf.  Psalm  4.,  title).  This  Psalm 
commemorates  what  the  preceding  anticipates:  God's  de- 
liverance of  His  people  by  a  signal  interposition  of  power 
against  their  enemies.  The  occasion  was  probably  the 
events  narrated  2  Kings  19. 35;  Isaiah  37.  (Cf.  Psalm  46.) 

1, 53.  These  well  known  terms  denote  God's  people  and 
Church  and  His  intimate  and  glorious  relations  to  them. 
Salem  — (Genesis  14. 18)  is  Jerusalem.  3.  braUe  .  .  .  tUe 
arro-ivs — lit.,  thunderbolts  (FsbXto.  78.  48),  from  their  rapid 
flight  or  ignition  (cf.  Psalm  18. 14 ;  Ephesians  6. 16).  the  hat- 
tie— for  arms  (Hosea  2. 18).  4.  Thou — God.  mountains  of 
prey— great  victorious  nations,  as  Assyria  (Isaiah  41.15; 
Ezekiel  38.11,  12;  Zechariah  4.7).  5.  slept  their  sleep- 
died  (Psalm  13.  3).  none  .  .  .  found  .  .  .  hands— are  power- 
less. 6.  chariot  and  horse— for  those  fighting  on  them 
(cf.  Psalm  68. 17).  7.  may  ,  .  .  sight— contend  with  thee 
(Deuteronomy  9. 4 ;  Joshua  7. 12).  8,  9.  God's  j  udgment  on 
the  wicked  is  His  people's  deliverance  (Psalm  9. 12;  10.7), 
10.  Man's  wrath  praises  God  by  its  futility  before  His 
power,  restrain — or,  gird — i.  e.,  thyself,  as  with  a  sword, 
with  which  to  destroy,  or  as  an  ornament  to  thy  praise. 
11, 13.  Invite  homage  to  such  a  God  (2  Chronicles  32.23), 
wlio  can  stop  the  breath  of  kings  and  princes  when  he 
will  (Daniel  5.  23). 

PSALM     LXXVII. 

Ver.  1-20.  To  Jeduthun—{cL  Psalm  39.,  title).  In  a  time 
of  great  affliction,  when  ready  to  despair,  the  Psalmist 
derives  relief  from  calling  to  mind  God's  former  and  won- 
derful works  of  delivering  power  and  grace. 

1,  expresses  the  purport  of  the  Psalm,  3,  his  importu- 
nacy.  my  sore  ran  .  .  .  night— H<.,  my  hand  was  spread, 
or,  stretched  out  (cf.  Psalm  44.  20).  ceased  not — lit.,  grew  not 
numb,  or,  feeble  (Genesis  45.  26;  Psalm  38.  8).  my  soul  .  .  . 
comforted— (cf.  Genesis  37.  a5;  Jeremiah  31.15).  3-9.  His 
sad  state  contrasted  with  former  joys.  Tvas  troubled — 
lit.,  violently  agitated,  or  disquieted  (Psalm  39. 6 ;  41. 5).  my 
spirit  -vvas  over-whelmed — or,  fainted  (Psalm  107. 5 ;  Jonah 
2.7).  holdest .  .  .  -^vafeing — or,  fast,  that  I  cannot  sleep. 
Thus  he  is  led  to  express  his  anxious  feelings  in  several 
earnest  questions  indicative  of  impatient  sorrow.  10. 
Omitting  the  supplied  words,  we  may  read,  "This  is  my 
affliction — the  years  of,"  &c. — years  being  taken  as  paral- 
lel to  affliction  (cf.  Psalm  90. 15),  as  of  God's  ordering.  11, 
13.  He  finds  relief  in  contrasting  God's  former  deliver- 
ances. Shall  we  receive  good  at  His  hands,  and  not  evil  ? 
Both  are  orderings  of  unerring  mercy  and  unfailing  love. 
13.  Tliy  -ivay  ...  in  tlie  sanctuary — God's  ways  of  grace 
and  providence  (Psalm  22.3;  67.2),  ordered  on  holy  prin- 
ciples, as  developed  in  His  worship;  or  implied  in  His 
perfections,  if  holiness  be  used  for  sanctuary,  as  some  pre- 
fer translating  (cf.  Exodus  15. 11).  14-30.  Illustrations  of 
God's  power  in  His  special  interventions  for  His  people 
(Exodus  14.),  and,  in  the  more  common,  but  sublime,  con- 
trol of  nature  (Psalm  22.  11-14 ;  Habakkuk  3. 14)  which  may 
have  attended  those  miraculous  events  (Exodus  14.  24). 
Jacob  and  Joseph  —  representing  all.  footsteps  .  .  , 
■»vatcrs  — may  refer  to  His  actual  leading  the  people 
thi-ough  the  sea,  though  also  expressing  the  mysteries  of 
providence. 
370 


PSALM    LXXVIII. 

Ver.  1-72.  This  Psalm  appears  to  have  been  occasioned 
by  the  removal  of  the  sanctuary  from  Shiloh  in  the  tribe 
of  Ephi'aim  to  Zion  in  the  tribe  of  Judah,  and  the  coinci- 
dent transfer  of  pre-eminence  in  Israel  from  the  former  to 
the  latter  tribe,  as  clearly  evinced  by  David's  settlement 
as  the  head  of  the  Church  and  nation.  Though  this  was 
the  execution  of  God's  purpose,  the  writer  here  shows  that 
it  also  proceeded  from  the  Divine  judgment  on  Ephraim, 
under  whose  leadership  the  people  had  manifested  the 
same  sinful  and  rebellious  character  which  had  distin- 
guished their  ancestors  in  Egypt. 

1.  my  people  .  .  .  my  la-\v— the  language  of  a  religious 
teacher  (v.  2;  Lamentations  3.  14;  Romans  2.  16,  27;  cf. 
Psalm  49.  4).  The  history  which  follows  was  a  "dark  say- 
ing," or  riddle,  if  left  unexplained,  and  its  right  appre- 
hension required  wisdom  and  attention.  3-8.  This  his- 
tory had  been  handed  down  (Exodus  12. 14;  Deuteronomy 
6.  20)  for  God's  honour,  and  that  the  principles  of  His  law 
might  be  known  and  observed  by  posterity.  This  import- 
ant sentiment  is  reiterated  in  {v.  7,  8)  negative  form. 
testimony — (Psalm  19.  7.)  stubborn  and  rebellious — 
(Deuteronomy  21.  18.)  set  not  their  heart— on  God's 
service  (2  Chronicles  12.  14),  9-11.  The  privileges  of  the, 
first-born  which  belonged  to  Joseph  (1  Chronicles  5. 1,  2) 
were  assigned  to  Ephraim  by  Jacob  (Genesis  48. 1).  The 
supremacy  of  the  tribe  thus  intimated  was  recognized  by 
its  position  (in  the  marching  of  the  nation  to  Canaan) 
next  to  the  ark  (Numbers  2.  18-24),  by  the  selection  of  the 
first  permanent  locality  for  the  ark  within  its  borders  at 
Shiloh,  and  by  the  extensive  and  fertile  province  given 
for  its  possession.  Traces  of  this  prominence  remained 
after  the  schism  under  Rehoboam,  in  the  use,  by  later 
writers,  of  Ephraim  for  Isi-ael  (cf.  Hosea  5.  3-14 ;  11.  3-12). 
Though  a  strong,  well  armed  tribe,  and,  from  an  early 
period,  emulous  and  haughty  (cf.  Joshua  17. 14;  Judges  8. 
IS;  2  Samuel  19.  41),  it  appears,  in  this  place,  that  it  had 
rather  led  the  rest  in  cowardice  than  courage ;  and  had 
incurred  God's  displeasure,  because,  diffident  of  Hia 
promise,  though  often  heretofore  fulfilled,  it  had  failed  as 
a  leader  to  carry  out  the  terms  of  the  covenant,  by  driving 
out  the  heathen  (Exodus  23.  24;  Deuteronomy  31.  16;  2 
Kings  17. 15).  13-14.  A  record  of  God's  dealings  and  the 
sins  of  the  people  is  now  made.  The  writer  gives  the 
history  from  the  exode  to  the  retreat  from  Kadesh ;  then 
contrasts  their  sins  with  their  reasons  for  confidence, 
shown  by  a  detail  of  God's  dealings  in  Egypt,  and  pre- 
sents a  summary  of  the  subsequent  history  to  David's 
time.  Zoan— for  Egypt,  as  its  ancient  capital  (Numbers 
13.  22;  Isaiah  19. 11).  15,  IG.  There  were  two  similar  mir- 
acles (Exodus  17.  6;  Numbers  20.  11).  great  depths— and— 
rivers — denote  abundance.  17-30.  yet  more — lit.,  added 
to  sin,  instead  of  being  led  to  repentance  (Romans  2.  4). 
in  their  heart— (Matthew  15. 19.)  for  their  Ivist— lit.,  soul, 
or,  desire,  provoking — and  —  tempted — illustrated  by 
their  absurd  doubts,  19,  30,  in  the  face  of  His  admitted 
power.  31.  fire — the  efliect  of  the  anger  (Numbers  11. 1;. 
33.  (Cf.  Hebrews  8. 8, 9.)  33-39.  (Cf.  Exodus  16. ;  Numbers 
11.)  angels'  fooA—lit.,  bread  of  the  mighty  (cf.  Psalm  10;j. 
40) ;  so  called,  as  it  came  from  heaven,  meat — lit.,  victuals, 
as  for  a  journey,  their  .  .  .  desire— what  they  longed  for. 
30,  31.  not  estranged  .  .  .  lust — or,  desire — i.  e.,  were  in- 
dulging it.  sle^v  .  .  .  fattest— or,  among  the  fattest; 
some  of  them— chosen — the  young  and  strong  (Isaiah  40. 
31),  and  so  none  could  resist.  33-39.  Though  there  were 
partial  reformations  after  chastisement,  and  God,  in  pity, 
withdrew  his  hand  for  a  time,  yet  their  general  conduct 
was  rebellious,  and  He  was  thus  provoked  to  waste  and 
destroy  them,  by  long  and  fruitless  wandering  in  the 
desert,  lied  .  .  .  tongues — a  feigned  obedience  (Psalm  18. 
44).  heart  .  .  .  not  right — or,  firm  (cf.  v.  8;  Psalm  51.  10). 
a  -^vind  .  .  .  again— lit.,  a  breath,  thin  air  (cf  Psalm  103. 
16;  James  4.  14).  40,  41.  There  were  ten  temptations 
(Numbers  14.  22).  limited— as  v.  19,  20.  Though  some 
prefer  grieved  or  provoked.  The  retreat  from  Kadesh 
(Deuteronomy  1. 19-23)  is  meant,  whether — txirned — be  for 
turning  back,  or  to  denote  repetition  of  oflfence.     43. 


Complaints  of  the  Desolation  of  Jerusalem,  PSALMS   LXXIX — LXXXII. 


and  of  the  3Iiseries  of  the  Church. 


vrrouglit — set  or  held  forth.  45.  The  dog-fly  oi-  the 
mosquito.  46.  caterpillar — the  Hebrew  name,  from  its 
voracitj',  and  tliat  of— locust— from  its  multitude.  47, 
48.  T)iea<lditional  efloctsof  the  storm  here  mentioned  (cf. 
Exodus  9.  2;!-:il)  are  consistent  with  Closes'  account. 
gave  .  .  .  cattle — ^(7.,  shut  iqi  (cf.  Psalm  31.  8).  49.  evil 
angels — or,  angels  of  evil — manj' were  perhaps  employed, 
and  otlier  evils  inflicted.  50,  51.  made  a  -way— removed 
obstacles,  gave  it  full  scope,  cliief  of  tlieir  strengtU — 
lit.,fir.s(-fruil^,  or,  fli-xt-born  (Genesis  49.  3;  Deuteronomy  21. 
17).  Ham — one  of  whose  sons  gave  name  {Mizraim,  He- 
brew) to  Egypt.  5:2-54.  made  l»is  .  .  .  forth. — or,  brought 
tlicm  by  periodical  journeys  (cf.  Exodus  15. 1).  border  of 
Ills  sanctuary— or,  ho!.v  border— z.  e.,  region  of  which — 
this  moiiiitaiii— <Zion)  was,  as  the  seat  of  civil  and  relig- 
ious government,  tlie  representative,  used  for  the  wliole 
land,  as  afterwards  for  tlie  Churcli  (Isaiah  25.  6.  7).  pwr- 
chnsed — or,  procured  by  His  right  hand  or  power  (Psalm 
60.  5.)  55.  by  line — or,  the  portion  thus  measured,  di- 
vided them — i.  e.,  tlie  heatlien,  put  for  their  possessions, 
so  tents— i.  e.,  of  tlie  heathen  (cf.  Deuteronomy  6.  11).  56, 
57.  a  deceitful  bo^v — wliich  turns  back,  and  so  fails  to 
project  the  arrow  (2  Samuel  1.  22;  Hosea  7.  10).  They 
relapsed.  58.  Idolatry  resulted  from  sparing  the  heathen 
(cf.  V.  9-11).  58,  60.  heard— perceived  (Genesis  11.  7).  ab- 
horred— but  not  utterly,  tent  .  .  .  placed — lit,,  caused  to 
dwell,  set  up  (Joshua  18.  1).  61.  his  strength — the  ark,  as 
symbolical  of  it  (Psalm  96.  6).  63.  gave — or,  shut  up.  his 
people— (r.  48 ;  1  Samuel  4.10-17.)  63.  fire— either  figure 
of  the  slaughter  (1  Samuel  4,  10),  or  a  literal  burning  by 
tlie  heatlien.  given  to  marriage — lit.,  praised — i.e.,  as 
brides.  64 — (Cf.  1  Samuel  4. 17) ;  and  there  were,  doubtless, 
others,  made  no  lamentation — either  because  stupefied 
by  grief,  or  hindered  by  the  enemy.  65.  (Cf.  Psalm  22.  16; 
Isaiali  42. 13.)  66.  And  he  smote  .  .  .  part— or,  struck  His 
enemies'  back.  The  Philistines  never  regained  their 
position  after  their  defeats  by  David.  67,  68.  tabernacle 
of  Joseph — or,  home,  or,  tribe,  to  which— tribe  of  Epli- 
raim — is  parallel  (cf.  Revelation  7.  8).  Its  pre-eminence 
was,  like  Saul's,  only  permitted.  Judah  had  been  the 
choice  (Genesis  49. 10).  69.  Exalted  as — high  palaces — or, 
mountains,  and  abiding  ai5 — the  earth.  70-73.  God's 
sovereignty  was  illustrated  in  this  choice.  The  contrast 
is  striking — humilityand  exaltation — and  the  correspond- 
ence is  beautiful,  folloiving  .  .  .  e^ves,  &c. —  lit.,  ewes 
giving  suck  (cf.  Isaiah  40.  11).  On  the  pastoral  terms,  cf. 
Psalm  79.  13. 

PSALM    LXXIX. 

Ver.  1-13.  This  Psalm,  like  the  74th,  probably  depicts 
the  desolations  of  the  Chaldeans  (Jeremiah  52.  12-24).  It 
comprises  the  usual  complaint,  prayer,  and  promised 
thanks  for  relief. 

1.  (Cf.  Psalm  74.  2-7.)  a,  3.  (Cf.  Jeremiah  15.  3;  16.  4.)  4. 
(Cf.  Psalm  44.  13;  Jeremiah  42.  18;  Lamentations  2.  15.)  5. 
How  long— (Psalm  13.  1.)  be  angry— (Psalm  74.  1-10.) 
Jealousy  bnrn — (Deuteronomy  29.  20.)  6,7.  (Cf.  Jeremiah 
10.  25.)  Though  we  deserve  much,  do  not  the  heathen 
deserve  more  for  their  violence  to  us  (Jeremiah  51.3-5; 
Zechariah  1.  14)?  The  singular  denotes  the  chief  power, 
and  the  use  of  the  jilural  indicates  the  combined  confed- 
erates, called  upon  [or,  by]  thy  name — proclaimed  thy 
attributes  and  professed  allegiance  (Isaiah  12.4;  Acts  2. 
21).  8.  former  iniquities — lit.,  iniquities  of  former  times. 
prevent  [lit.,  meet]  us— as  Psalm  21.  3.  9.  for  .  .  .  glory 
of  thy  name  [and  for]  name's  saUe — both  mean  for  illus- 
trating thy  attributes,  faithfulness,  power,  &c.  purge 
.  .  .  Bliis~-lU.,  ■>nakc,  or  provide,  atonement  for  lis.  Deliver- 
ance from  sin  and  sufTering,  for  their  good  and  God's 
glory,  often  distinguish  the  prayers  of  Old  Testament 
saints  (cf.  Ephesians  1.  7).  10.  This  ground  of  pleading 
often  used  (Exodus  32.  12;  Numbers  14.  13-16).  blood  .  .  . 
shed— (f.  3).  11.  prisoner— the  whole  captive  people. 
power— lit.,  arm  (Psalm  10.  15).  12.  Into  their  bosom— 
the  lap  or  folds  of  the  dress  is  used  by  Eastern  people  for 
'receiving  articles.  The  figure  denotes  retaliation  (cf.  Isaiah 
65.  6,  7).  They  reproached  God  as  well  as  his  people. 
13.  sheep  .  .  .  pasture— (Cf.  Psalm  74.  1;  78,  70.) 


PSALM    LXXX. 

Ver.  1-19.  Shoshannim—J^xWes  (Psalm  45.,  title).  Eduth— 
Testimony,  referring  to  the  topic  as  a  testimony  of  God 
to  his  people  (cf.  Psalm  19.7).  This  Psalm  probably  re- 
lates to  the  captivity  of  the  ten  tribes,  as  the  former  to 
that  of  Judah.  Its  complaint  is  aggravated  by  the  con- 
trast of  former  prosperity,  and  the  prayer  for  relief  occurs 
as  a  refrain  through  the  Psalm. 

1,  2.  Joseph— for  Ephraim  (1  Chronicles  7.  20-29;  Psalm 
78.  07;  Revelation  7.  8),  for  Israel.  Shepherd— (Cf.  Genesis 
49.24.)  leadest,  etc. -(Psalm  77.20.)  dwelling  .  .  .  cher- 
ubim—(Exodus  25.  20.)  The  place  of  God's  visible  glory, 
whence  He  communed  with  the  people  (Hebrews  9. 5), 
shine  forth— appear  (Psalm  50. 2;  94.1).  Before  Ephraim, 
&c.— These  tribes  marched  next  the  ai-k  (Numbers  2. 18-24). 
The  name  of  Benjamin  may  be  introduced  merely  in  al- 
lusion to  that  fact,  and  not  because  that  tribe  was  iden- 
tified with  Israel  in  the  schism  (1  Kings  12. 16-21;  cf.  also 
Numbers  10.  24).  3.  Turn  us — i.  e.,  from  captivity,  thy 
face  to  shine — (Numbers  G.  25.)  4.  be  angry — (Cf.  Mar- 
gin.) 5.  bread  of  tears — still  an  Eastern  figure  for  afflic- 
tion. 6.  strife — object  or  cause  of  (Isaiah  9. 11).  On  last 
clause  cf.  Psalm  79.4;  Ezekiel  36.4.  8-11.  brought— or 
plucked  up,  as  by  roots,  to  be  replanted,  a  vine — (Psalm 
78.47.),  The  figure  (Isaiah  IG.  8)  represents  the  flourishing 
state  of  Israel,  as  predicted  (Genesis  28. 14),  and  verified 
(1  Kings  4.  20-25).  13.  hedges— (Isaiah  5.  5.)  13.  The  boar 
—  may  represent  the  ravaging  Assyrian  and  the  ivild 
beast  other  heathen.  14,  15.  visit  this  vine — favourably 
(Psalm  8.4).  And  the  vineyard  —  or,  "And  protect  or 
guard  what  thy  right  hand,"  &c.  the  branch— ii<.,  ''over 
the  Son  of  man,"  preceding  this  phrase,  with  "  protect"  or 
"watch."  for  thyself— a  tacit  allusion  to  the  plea  for 
help ;  for  16.  it— (the  vine)  or  they — (the  people)  are  suf- 
fering from  thy  displeasure.  17.  thy  hand  .  .  .  upon — 
i.  e.,  strengthen  (Ezra  7.  6;  8.  22).  Man  of  .  .  .  liand— may 
allude  to  Benjamin  (Genesis  35.  IS).  The  terms  in  the 
latter  clause  correspond  with  those  of  i\  15,  from  "and 
the  branch,"  &c.,  literally,  and  confirm  the  exposition 
given  above.  18.  We  need  quickening  grace  (Psalm  71. 
20;  119.  25)  to  persevere  in  thy  right  worship  (Genesis  4.  26; 
Romans  10. 11).    19.  (Cf.  v.  3,  O  God ;  w.  7,  O  God  of  hosts.) 

PSALM    LXXXI. 

Ver.  1-16.  Gittith—iCf.  Psalm  8.,  title.)  A  festal  Psalm, 
probably  for  the  passover  (cf.  Matthew  26.30),  in  which, 
after  an  exhortation  to  praise  God,  He  is  introduced,  re- 
minding Israel  of  their  obligations,  cliiding  their  neglect, 
and  depicting  the  happy  results  of  obedience. 

1.  our  strength— (Psalm  38. 7.)  3.  unites  the  most  joy- 
ful kinds  of  music,  vocal  and  instrumental.  3.  tlie  ne^v 
moon — or  the  month,  the  time  appointed — (Cf.  Prov* 
erbs  7. 20.)  5.  a  testimony— the  feasts,  cspeciall.y  the  pass- 
over,  attested  God's  relation  to  His  people.  Joseph— fo; 
Israel  (Psalm  80. 1).  tvent  out  tlirough— or  over,  i.  e.. 
Israel  in  the  exode.  I  heard  — change  of  person.  The 
writer  speaks  for  the  nation,  language- ?(y..  Up  (Psalm 
14. 1).  An  aggravation  or  element  of  their  distress  that 
their  oppressors  were  foreigners  (Deuteronomy  28. 49).  6. 
God's  language  alludes  to  the  burdensome  slavery  of  the 
Israelites.  7.  secret  place  — the  cloud  from  which  He 
troubled  the  Egyptians  (Exodus  14.24).  proved  thee— 
(Psalm  7.10;  17.  3)— tested  their  faith  by  the  miracle.  8. 
(Cf.  Psalm  50.7.)  The  reproof  follows  to  v.  12.  if  thou 
-ivllt  liearken  — Ho  then  propounds  the  terms  of  His 
covenant:  they  should  worship  Him  alone,  -who  (v.  10) 
had  delivered  them,  and  would  still  confer  all  needed 
blessings.  11, 13.  They  failed,  and  He  gave  them  up  to 
their  own  desires  and  hardness  of  heart  (Deuteronomy 
29.18;  Proverbs  1.30;  Romans  11.25).  13-16.  Obedience 
would  have  secured  all  promised  blessings  and  the  sub- 
jection of  foes.  In  this  passage,  "should  have,"  "would 
have,"  &c.,  are  better,  "should"  and  "  would"  expressing 
God's  intention  at  the  time,  i.  e.,  when  they  left  Egypt. 

PSALM    LXXXII. 

Ver,  1-8.  Before  the  great  Judge  the  judges  of  the  eartt; 
are  rebuked,  exhorted,  and  threatened. 

371 


i^erjUgent  Judges  Beproved. 


PSALMS  LXXXIII— LXXXVII. 


Blessedness  of  God's  Service. 


1.  congregation— (Cf.  Exodus  12.3;  16. 1.)  of  the  mighty 

—i.  e.,  of  God,  of  His  appointment,  tlie  gods— or  judges 
(Exodus  21.  6;  22.  9),  God's  representatives.  3.  accept  tlie 
person*— ZiY.,  take  or  lift  up  the  /aces,  i.  e.,  from  dejection, 
or  admit  to  favour  and  communion,  regardless  of  merit 
(LeviticuslO.  15;  Proverbs  18. 6).  3,4.  So  must  good  judges 
act  (Psalm  10. 14;  29. 12).  poor  and  needy— (Cf.  Psalm  34. 
10;  41.1.)  5.  By  the  wilful  ignorance  and  negligence  of 
judges,  anarchy  ensues  (Psalm  11.  3;  75. 3).  out  of  course 
— (Cf.  Margin;  Psalm  9.6;  62.2.)  6,  7.  Though  God  ad- 
mitted their  official  dignity  (John  10.  34),  He  reminds 
tliem  of  their  mortality.  faU  like,  &c.— be  cut  oflF  sud- 
denly (Psalm  20.8;  91.7).  8.  As  rightful  sovereign  of 
earth,  God  is  invoked  personally  to  correct  the  evils  of 
His  representatives. 

PSALM    LXXXIII. 

Ver.l-18.  0/^sap7i—(Cf.  Psalm  74.,  title.)  The  historical 
occasion  is  probably  that  of  2  Chronicles  20. 1, 2  (cf.  Psalms 
47.,  48).  After  a  general  petition,  the  craft  and  rage  of  the 
combined  enemies  are  described,  God's  former  dealings 
recited,  and  a  lilie  summary  and  speedy  destruction  on 
tliem  is  invoked. 

1.  God  addressed  as  indifferent  (cf.  Psalm  35.22;  39.12), 
lie  not  still— ?t<.,  not  quiet,  as  opposed  to  action.  2.  thine 
enemies— as  well  as  ours  (Psalm  74.23;  Isaiah  37.23).  3. 
hidden  ones— wliom  God  specially  protects  (Psalm  27.5; 
91. 1).  4r.  from  heing  a  nation— utter  destruction  (Isaiah 
7.  8;  '23. 1).  Israel— liere  used  for  Judah,  having  been  the 
common  name.  5.  they  liave  consulted — ivith  heart,  or 
cordially,  together- all  alike.  6-8.  tahernacles  —  for 
people  (Psalm  78.  67).  they— all  these  united  with  the 
children  of  Lot,  or  Ammonites  and  Moabites  (cf.  2  Chron- 
icles 20. 1).  9-11.  Compare  the  similar  fate  of  these  (2 
Chronicles  20.  23)  witli  that  of  the  foes  mentioned  in 
Judges  7.  22,  liere  referred  to.  They  destroyed  one  another 
(Judges  4.6-24;  7.25).  Human  remains  form  manure  (cf. 
2  Kings  9. 37;  Jeremiah  9.  22).  13.  The  language  of  the  in- 
vaders, houses — lit.,  residences,  enclosures,  as  for  flocks 
.Psahn  65.12).  of  God— as  tlie  proprietors  of  the  land  (2 
Chronicles  20.11;  Isaiah  14.25).  13.  lilte  a  wheel  — or 
wliirling  of  any  liglit  thing  (Isaiah  17. 13),  as  stubble  or 
cliaff  (Psalm  1.  4).  14, 15.  Pursue  tliem  to  an  utter  de- 
struction. 16.  that  they  may  seek — or  as  v.  18,  supply 
"men,"  since  v.  17, 18  amplify  the  sentiment  of  v.  16,  ex- 
pressing more  fully  the  measure  of  destruction,  and  the 
lesson  of  God's  being  and  perfections  (cf.  2  Chronicles  20. 
29)  taught  to  all  men. 

PSALM   LXXXIV. 

Ver.  1-12.  Cf.  on  titles  of  Psalms  8.,  42.  The  writer  de- 
scribes the  desirableness  of  God's  worship,  and  prays  for 
a  restoration  to  its  privileges. 

1.  aniiahle  —  not  lovely,  but  beloved,  tahernacles — 
(Psalm  43.  3.)  3.  longetli — most  intensely  (Genesis  31. 30; 
Psalm  17. 12).  fainteth — exhausted  witli  desire,  courts 
— as  tabernacles  {v.  1) — the  whole  building,  crieth  out — 
lit.,  sings  for  joy ;  but  here,  and  Lamentations  2.19,  ex- 
presses an  act  of  sorrow  as  the  corresponding  noun 
(Psalm  17. 1 ;  61.  2).  lieart  and  .  .  .  flesh— as  Psalm  63. 1. 
3.  thine  altars — i.  e.,  of  burnt  offering  and  incense,  used 
for  the  whole  tabernacle.  Its  structure  afforded  facilities 
for  sparrows  and  swallows  to  indulge  their  known  pre- 
dilections for  such  places.  Some  understand  tlie  state- 
ment as  to  the  birds  as  a  comparison:  "as  they  And 
homes,  so  do  I  desire  t?iine  altars,"  &c.  4.  This  view  is 
favoured  by  tlie  language  here,  which,  as  Psalm  15. 1 ; 
23. 6,  recognizes  the  blessing  of  membership  in  God's 
family  by  terms  denoting  a  dwelling  in  His  house.  5.  (Cf. 
Psalm  68.  23.)  in 'whose  heart  .  .  .  ways — i.  e.,  who  knows 
and  loves  the  way  to  God's  favour  (Proverbs  16. 17;  Isaiah 
40.  3,  4).  6.  valley  of  Baca— or  weeping.  Through  such, 
by  reason  of  their  dry  and  barren  condition,  the  wor- 
shippers often  had  to  pass  to  Jerusalem.  As  they  might 
become  wells,  or  fountains,  or  pools,  supplied  by  refresh- 
ing rain,  so  the  grace  of  God,  by  the  exercises  of  His 
worship,  refreshes  and  revives  the  hearts  of  His  people, 
BO  that  for  sorrows  tliey  have  "  rivers  of  delight"  (Psalm 
372 


36.8;  46.4).  7.  The  figure  of  the  pilgrim  is  carried  out. 
As  such  daily  refit  tlieir  bodily  strength  till  they  reach 
Jerusalem,  so  the  spiritual  worshipper  is  daily  supplied 
with  spiritual  strength  by  God's  grace  till  he  appears 
before  God  in  heaven,  appeareth  .  .  .  God— the  terms 
of  the  requisition  for  the  attendance  on  the  feasts  (cf. 
Deuteronomy  16. 16).  9.  God  is  addressed  as  a  shield  (cf. 
V.  11),  thine  anointed  — David  (1  Samuel  16.12).  10.  I 
had  .  ,  .  doorkeeper — lit.,  I  choose  to  sit  on  the  threshold, 
the  meanest  place.  11, 13.  As  a  sun  God  enlightens  (Psalm 
27. 1) ;  as  a  shield,  protects.  Grace  is  God's  favour,  its  fruit 
— glory  the  honour  He  bestows,  uprightly — (Psalm  15. 2; 
18.  23.)    that  trusteth — constantly, 

PSALM    LXXXV. 

Ver.  1-13.  On  the  ground  of  former  mercies,  the  Psalm- 
ist prays  for  renewed  blessings,  and,  confidently  expect- 
ing them,  rejoices. 

1.  captivity— not  necessarily  the  Babylonian,  but  any 
great  evil  (Psalm  14.  7).  3,  3— (Cf.  Psalm  32. 1-5.)  To  turn 
from  the  fierceness,  &c.,  implies  that  He  was  reconcilable, 
though  (4t-7)  having  still  occasion  for  the  anger  wliich  is 
deprecated,  draw  out — or,  prolong  (Psalm  36. 10).  8.  He 
is  confident  God  will  favour  His  penitent  people  (Psalm 
51. 17 ;  80. 18).  saints— as  Psalm  4. 3,  the  "  godly."  9.  They 
are  here  termed  "  them  that  fear  him ;"  and  grace  pro- 
duces glory  (Psalm  84.  11).  10.  God's  promises  of  mercy 
will  be  verified  by  His  truth  (cf.  Psalm  25. 10;  40.  10;  and 
tlie  "  work  of  righteousness"  in  His  holy  government  shall 
be  "peace"  (Isaiah  32.17).  There  is  an  implied  contrast 
with  a  dispensation  under  which  God's  truth  sustains  His 
threatened  wrath,  and  His  righteousness  infiicts  misery 
on  the  wicked.  11.  Earth  and  heaven  shall  abound  with 
the  blessings  of  this  government ;  13-13,  and,  under  this, 
the  deserted  land  shall  be  productive,  and  men  be  set,  or 
guided  in  God's  holy  ways.  Doubtless,  in  this  description 
of  God's  returning  favour,  the  writer  liad  in  view  that 
more  glorious  period,  when  Christ  shall  establish  Hisgov- 
ernment  on  God's  reconciled  justice  and  abounding  mercy. 

PSALM    LXXXVI. 

Ver,  1-17.  This  is  a  prayer  in  which  the  wi'iter,  with 
deep  emotion,  mingles  petitions  and  praises,  now  urgent 
for  help,  and  now  elated  with  hope,  in  view  of  former  mer- 
cies. The  occurrence  of  many  terms  and  plirases  peculiar 
to  David's  Psalms  clearly  intimates  its  autborship. 

1,  3.  poor  and  needy — a  sufl^ering  child  of  God,  as  Psalm 
10.  12,  17 ;  18.  27.  I  am  holy— or,  godly,  as  Psalm  4.  3 ;  85.  8. 
4.  lift  up  my  soul— with  strong  desire  (Psalm 25. 1).  5-7. 
unto  all .  .  .  that  call  upon  thee— or,  worship  thee  (Psalm 
50. 15;  91. 15)  however  undeserving  (Exodus  34.6;  Leviticus 
11.9-13.)  8.  neither.  .  . -ivorks — lit.,nothing  like  thy  works, 
the  gods  have  none  at  all.  9, 10.  The  pious  Jews  believed 
that  God's  common  relation  to  all  would  be  ultimately 
acknowledged  by  all  men  (Psalm  45.  12-16;  47.  9).  11. 
Teach— Show,  point  out.  the^vay — of  Providence,  -tvallc 
in  thy  truth— according  to  its  declarations,  unite  my 
heart— fix  all  my  affections  (Psalm  12.  2;  James  4.  8).  to 
fear  thy  name— (cf.  v.  12)  to  honour  thy  perfections.  13, 
14.  The  reason :  God  had  delivered  him  from  death  and 
the  power  of  insolent,  violent,  and  godless  persecutors 
(Psalm  54.3;  Ezekiel  8.12).  15.  Contrasts  God  with  his 
enemies  (cf.  v.  5).  16.  son  .  .  .  handmaid — home-born 
servant  (cf.  Luke  15. 17).  17.  Show  me— lit..  Make  ivith  me 
a  ;!oA;en,  by  thy  providential  care.  Thusinand  by  his  pros- 
perity his  enemies  would  be  confounded. 

PSALM    LXXXVII. 

Ver.  1-7.  This  triumphal  song  was  probably  occasioned 
by  the  same  event  as  the  46th,  The  writer  celebrates  the 
glory  of  the  Chtirch,  as  the  means  of  spiritual  blessing  to 
the  nation. 

1.  His  (i.  e.,  God's) foundation— or,  what Hehas  founded, 
i.  e.,  Zion  (Isaiah  14.  32).  is  in  the  holy  n«ountalns— the 
location  of  Zion,  in  the  wide  sense,  for  the  capital,  or  Je- 
rusalem, being  on  several  hills.  3.  gates— for  the  en- 
closures, or  city  to  which  they  opened  (Psalm  9.  14 ;  122.  2; 
cl.  Psalm  132. 13, 14).    3.  spoken  of  (or  in)  thee— t.  e.,  the 


A  Complaint  in  Distress. 


PSALMS  LXXXVIII— XC. 


Praise  to  God  for  His  Faxow, 


Mty  of  God  (Psalm  46.  4;  48.  2).  4.  This  is  wliat  is  spoken 
:y  God.  to  tUein  .  .  .  inc — lit.,  for  my  knowers,  tliey  are 
rue  worshippers  (Psalm  36.  10;  Isaiah  19.  21).  These  ai"e 
»ie>!<tuneci  as  specimens.  T3iis(('.  e.,  nation) .  .  .  ^vas  born 
here — Of  each  it  is  said,  ''This  was  born,  or  is  a  native  of 
iion,  spiritually."  5.  The  writer  resumes — Tliis  audtUat 
nan — lU.,  man  and  man,  or  many  (Genesis  14.  10;  Exodus 
.  10,  14),  or  all  (Isaiah  44.  5;  Galatians  3.  28).  tlie  Higliest 
.  lier — God  is  lier  protector.  G.  The  same  idea  is  set 
brlh  under  the  figure  of  a  register  made  by  God  (cf.  Isaiah 
.  3).  7.  As  in  a  great  procession  of  those  thus  written 
ip,  or  registered,  seeking  Zion  (Isaiah  2.3;  Jeremiah  50.5), 
he  sinf/crs  and  'players,  or  pipers,  shall  precede,  all  nxy 
priiigs— so  each  shall  say,  "All  my  sources  of  spiritual 
joy  are  in  thee"  (Psalm  46.  4 ;  84.  6). 

PSALM    LXXXVIII. 

Ver.  1-18.  Upon  Mahalath — either  an  instrument,  as  a 
ute,  to  be  used  as  an  accompaniment,  Leamioth,  for  sing- 
ng,  or,  as  others  think,  an  enigmatic  title  (cf.  Psalm  5.  22 
\nd  45.,  titles),  denoting  the  subject— i.  e.,  "  siclcness  or  dis- 
2ase,  for  humbling,"  the  idea  of  spiritual  maladies  being 
Dften  represented  l)y  disease  (cf.  Psalm  6.  5,  6 ;  22. 14, 15,  &c.). 
Dn  the  otlier  terms  (cf.  Psalm  42.  32)  Henian  and  Ethan 
^salm  89.,  title)  were  David's  singers  (1  Chronicles  6. 18,33; 
15. 17),  of  the  family  of  Kohath.  If  tlie  persons  alluded  to  (1 
Kings  4.  31 ;  1  Clironieles  2.  G),tliiey  were  pi:obably  adopted 
into  (lie  tribe  of  Judah.  Though  called  a  song,  which 
usually  implies  joy  (Psalm  83.  1),  both  the  style  and  mat- 
ter of  the  Psalm  are  very  despondent ;  yet  the  appeals  to 
God  evince  faith,  and  we  may  suppose  that  the  word  song 
might  be  extended  to  sucli  compositions. 

1,  a.  Cf.  on  the  terms  used.  Psalm  22.  2;  31.  2.  3.  grave 
—lit.,  hell  (Psalm  16.  10),  death  in  wide  sense.  4.  go  .  .  . 
pit — of  destruction  (Psalm  28. 1).  as  a  man — lit.,  a  stout  man, 
whose  strength  is  utterly  gone.  5.  Free  .  .  .  dead — Cut 
off  from  God's  care,  as  are  the  slain,  who,  falling  under 
His  wi'ath,  are  left,  no  longer  sustained  by  His  hand.  6. 
Similar  figures  for  distress  in  Psalm  63.  9;  69.  3.  7.  Cf. 
Psalm  38.  2,  on  first,  and  Psalm  42.  7,  on  last  clause.  8. 
Both  cut  off  from  sympathy  and  made  hateful  to  friends 
(Psalm  31.  11).  9.  mine  eye  mounietli — lit.,  decays,  or 
/atV.s,  denoting  exhaustion  (Psalm  6.  7;  31.  9).  I  .  .  .  called 
—{Psalm  86.  5,  7).  stretclied  out— for  help  (Psalm  44.  20). 
10.  shall  the  dead  [the  remains  of  ghosts]  ai-ise — lit.,  rise 
up,  i.  e.,  as  dead  persons.  11,  13  amplify  the  foregoing, 
the  whole  purport  (as  Psalm  6.5)  being  to  contrast  death 
and  life  as  seasons  for  praising  God.  13.  prevent — meet 
—i.  e.,  lie  will  diligently  come  before  God  for  help  (Psalm 
18.41).  14.  Onthe  terms  (Psalm  27.  9;  74.1;  77.7).  15.  from 
.  .  .  youth  up— all  my  life.  With  10,  17  the  extremes  of 
anguisli  and  despair  are  depicted.  18.  into  darkness- 
Better  omit  "mio"— mine  acquaintances  (are)  darkness, 
the  gloom  of  death,  &c.  (Job  17. 13, 14). 

PSALM    LXXXIX. 

Ver.  1-52.  0/i!;</ia?i—(see  Psalm  88.,  title).  The  Psalm  was 
composed  during  some  season  of  great  national  distress, 
perhaps  Absalom's  rebellion.  It  contrasts  the  promised 
prosperity  and  perpetuity  of  David's  throne  (with  refer- 
ence to  tlie  great  promise  of  2  Samuel  7.),  with  a  time  when 
God  appeared  to  have  forgotten  His  covenant.  The  pic- 
ture tluis  drawn  may  typify  the  promises  and  the  adver- 
sities of  Christ's  kingdom,  and  the  terms  of  confiding  ap- 
peal to  God  provided  appropriate  prayers  for  the  Divine 
aid  and  promised  blessing. 

1.  mercies— tliose  promised  (Isaiah  55. 3;  Acts  13.  34),  and 
— faithfulnesg— i.  e.,  in  fulfilling  them.  3.  I  have  said- 
expressed,  as  well  as  felt,  my  convictions  (2  Corinthians 
4.  13).  3,  4.  The  object  of  this  faith  expressed  in  God's 
words  (2  Samuel  7.  11-16).  wJtlx  [or  lit.,  to]  my  chosen— as 
the  covenant  is  in  the  form  of  a  promise.  G,  7.  This  is 
worthy  of  our  belief,  for  His  faithfulness  (is  praised)  by 
the  congregation  of  .saints  or  holy  ones,  i.  e.,  angels  (cf. 
D(  uteronomy  33.  2;  Daniel  8.  13).  sons  of  .  .  .  mighty— 
(cf.  Psalm  29.  1.)  So  is  Ho  to  be  admired  on  earth.  8-14. 
To  illustrate  His  power  and  faithfulness  examples  are 
cited  from  history      His  control  of  the  sea  (the  most 


mighty  and  unstable  object  in  nature),  and  of  Egypt 
(Psalm  87.  4),  the  first  great  foe  of  Israel  (subjected  to 
utter  helplessness  from  pride  and  insolence),  are  speci- 
mens. At  the  same  time,  the  whole  frame  of  nature 
founded  and  sustained  by  Him,  Tabor  and  Hermou  for 
east  and  west,  and  "  north  and  south,"  together  represent- 
ing the  whole  world,  declare  the  same  truth  as  to  His 
attributes,  rejoice  in  thy  name— praise  thy  perfections 
by  their  very  existence.  15.  His  government  of  righteous- 
ness is  served  by  mercy  and  truth  as  ministers  (Psalm  85. 
10-13).  hno-vv  tliejoyfwl  sound— understand  and  appre- 
ciate the  spiritual  blessings  symbolized  by  the  feasts  to 
which  the  people  were  called  by  the  trumpet  (Leviticus  25. 
9,  &c.).  Yvallc  .  .  .  countenance — live  in  His  favour  (Psalm 
4.  6;  44.  3).  IG,  IT.  in  [or,  by]  thy  righteousness— thy 
faithful  just  rule,  glory  [or,  beauty]  ot  their  strength — 
they  shall  be  adorned  as  well  as  protected,  our  horn — 
exalt  our  power  (Psalm  75.  10;  Luke  1.  69).  18.  (Cf.  Margin.) 
Thus  is  introduced  the  promise  to  "  our  shield,"  "our 
king,"  David.  19-37.  Then — When  the  covenant  was 
established,  of  whose  execution  the  exalted  views  of  God 
now  given  furnish  assurance,  thou  ...  to  thy  Holy 
One — or  godly  saint,  object  of  favour  (Psalm  4.  3j.  Nathan 
is  meant  (2  Samuel  7.  17  ;  1  Chronicles  17.  3-15).  laid  help 
— lit.,  given  help.  David  was  chosen  and  then  exalted.  20. 
1  have  found — having  sought  and  then  selected  him  (1 
Samuel  16.  1-6),  31,  will  protect  and  sustain  (Isaiah  41. 10), 
33-35,  by  restraining  and  conquering  his  enemies,  and 
performing  my  gracious  purpose  of  extending  his  domin- 
ion—hand [and]  right  hand — power  (Psalm  17.  7 ;  60.  5). 
sea,  and  .  .  .  rivers— limits  of  his  empire  (Psalm  72.  8). 
36,  37.  first  horn— one  who  is  chief,  most  beloved  or  dis- 
tinguished (Exodus  4.  22;  Colossians  1.  15).  In  God's 
sight  and  purposes  he  was  the  first  among  all  monarchs, 
and  specially  so  in  his  typical  relation  to  Christ.  38-37. 
This  relation  is  perpetual  with  David's  descendants, 
as  a  whole  typical  in  official  position  of  his  last  greatest 
descendant.  Hence  though  in  personal  relations  any  of 
them  might  be  faithless  and  so  punished,  their  typical  re- 
lation shall  continue.  His  oath  confirms  his  promise,  and 
the  most  enduring  objects  of  earth  and  heaven  illustrate 
its  pei'petual  force  (Psalm  72.  5,  7,  17).  hy  my  holiness— as 
a  holy  God.  once — one  thing  (Psalm  27. 4).  that  I  AvilZ  not 
lie— lit.,  if  I  lie — part  of  the  form  of  swearing  (1  Samuel  24. 
6;  2  Samuel  3.  35).  It  sliall  .  .  .  moon  .  .  ,  heaven— ?iY., 
''As  the  moon,  and  the  witness  in  the  sky  is  sure,  i.  e., 
the  moon."  38-53  present  a  striking  contrast  to  these 
glowing  promises,  in  mournful  evidences  of  a  loss  of  God's 
favour.  38.  cast  off— and  rejected  (cf.  Psalm  15.  4  ;  43.  2;  44. 
9).  39.  An  insult  to  the  crozvn,  as  of  Divine  origin,  was  a 
profanation.  40-45.  The  ruin  is  depicted  under  several 
figures- a  vineyard  whose  broken  hedges,  and  a  stronghold 
whose  ruins  invite  spoilers  and  invaders;  a  warrior, 
whose  enemies  are  aided  by  God,  and  whose  sword's  edge 
—lit.,  rock  or  strength  (Joshua  5.  2)  is  useless;  and  a 
youth  prematurely  old.  days  of  his  youth— or,  youthful 
vigour,  i.  e.,  of  the  royal  line,  or  promised  perpetual 
kingdom,  under  the  figure  of  a  man.  40.  How  long  1 
&c.— (Cf.  Psalm  13.  1;  88.  14;  Jeremiah  4.  4.)  47.  These  ex- 
postulations are  excited  in  view  of  the  identity  of  the 
prosperity  of  this  kingdom  with  the  welfare  of  all  7nan- 
kind  (Genesis  22.  18;  Psalm  72.  17;  Isaiah  9.  7;  11.  1-10);  for 
if  such  is  the  fate  of  this  chosen  royal  line.  48.  "\Vhat 
man — lit.,  strong  man — shall  live  f  and,  indeed,  have  not  all 
men  been  made  in  vain,  as  to  glorifying  God?  49-51. 
The  terms  of  expostulation  are  used  in  view  of  the  actual 
appearance  tliat  God  had  forsaken  His  people  and  forgot- 
ten His  promise,  and  the  plea  for  aid  Is  urged  In  view  of 
the  reproaches  of  His  and  His  people's  enemies  (cf.  Isaiah 
37. 17-35).  bear  in  my  hosom- as  feeling  the  affliction  of 
the  people  (Psalm  69.  9).  footsteps — ways  (Psalm  50.  6). 
Blessed,  &c. — denotes  returning  confidence  (Psalm  34. 1-3). 
Amen,  and  Amen— closes  the  third  book  of  Psalms. 

PSALM  XC. 
Ver.  1-17.  Contrasting  man's  frailty  with  God's  eternity, 
the  writer  mourns  over  it  as  the  punishment  of  sin,  and 
prays  for  a  return  of  the  Divine  favour.  A  Prayer  [mainly 

373 


The  Slate  of  the  Godly. 


PSALMS  XCI— XCV. 


The  Psalmist  Bebukes  his  Enemies, 


such]  0/ Moses  the  man  of  God— (Deuteronomy  33. 1 ;  Joshua 
14.  6) ;  as  such  he  wrote  this  (cf.  titles  of  Psalm  18.  and 
Psalm.  36). 

1.  dwelling-place— home  (cf.  Ezekiel  11. 16),  as  a  refuge 
(Deuteronomy  33.  27).  3.  brought  fortlx  [and]  formed— 
both  express  the  idea  of  production  by  birth.  3.  to  de- 
gtriiction— Zi<.,  even  to  dust  (Genesis  3. 19),  which  is  partly 
quoted  in  the  last  clause.  4.  Even  were  our  days  now 
1000  years,  as  Adam's,  our  life  would  be  bvit  a  moment  in 
God's  sight  (2  Peter  3.  8).  a  watch— or,  third  part  of  a 
night  (cf.  Exodus  14.  24).  5,  6.  Life  is  like  grass,  which, 
though  changing  under  the  influence  of  the  night's  dew, 
and  flourishing  in  the  morning,  is  soon  cut  down  and 
wi  there th  (Psalm  103. 15;  1  Peter  1.  24).  7,  8.  For— A  reason, 
this  is  the  infliction  of  God's  wrath,  troiitoled— Zi^,  co>i- 
founded  by  tei-ror  (Psalm  2.  5).  Death  is  by  sin  (Romans  5. 
12).  Though  secret,  the  light  of  God's  countenance,  as  a 
-andle,  will  bring  sin  to  view  (Proverbs  20. 27 ;  1  Corinthians 
«.  5).  9.  are  passed— ii<.,  turn,  as  to  depart  (Jeremiah  6.4). 
spend — lit.,  consume,  as  a  tale — lit.,  a  thought,  or,  a  sigh 
(Ezekiel  2.  10).  10.  Moses'  life  was  an  exception  (Deuter- 
onomy 34.  7).  it  is  .  .  .  cut  off— or,  driven,  as  is  said  of  the 
quails  in  using  the  same  word  (Numbers  11.  31).  In  view 
of  this  certain  and  speedy  end,  life  is  full  of  sorrow.  11. 
The  whole  verse  may  be  read  as  a  question  implying  the 
negative,  "No  one  knows  what  thy  anger  can  do,  and 
what  thy  wrath  is,  estimated  by  a  true  piety."  13.  This 
he  prays  we  may  know  or  understand,  so  as  properly  to 
number  or  apprec' jite  the  shortness  of  our  days,  that  we 
may  be  wise.  13.  (Cf.  Psalm  13. 2.)  let  it  repent— a  strong 
figure,  as  Exodus  32. 12,  imploring  a  change  in  His  deal- 
ings. 14.  early— promptly.  15.  As  have  been  our  sor- 
rows, so  let  our  joys  be  great  and  long.  16.  thy  worU— or, 
providential  acts,  thy  glory— (Psalm  8.  5;  45.  3),  the 
honour  accruing  from  thy  work  of  mercy  to  us.  17.  let 
the  heauty— or  sum  of  His  gracious  acts,  in  their  harmony, 
be  ilh^strated  in  us,  and  favour  our  enterprise. 

PSALM  XCI. 

A^er.  1-16.  David  is  tlie  most  probable  author  ;  and  the 
pestilence,  mentioned  2  Samuel  24.,  the  most  probable  of 
any  special  occasion  to  which  the  Psalm  may  refer. 
The  changes  of  person  allowable  in  poetry  are  here  fre- 
quently made. 

1.  To  dwell  in  the  secret  place  (Psalm  27.  5 ;  31.  20),  denotes 
nearness  to  God.  Such  as  do  so  abide  or  lodge  secure  from 
assaults,  and  can  well  use  the  terms  of  trust  in  v.  2.  3. 
guares  .  .  .  [and]  noisome  pestilence — lit.,  plagues  of  mis- 
chiefs (Psalm  5.  9 ;  52.  7),  are  expressive  figures  for  various 
evils.  4.  For  the  first  figure  cf.  Deuteronomy  32. 11;  Mark 
23.  37.  hucliler- Zi<.,  surrounding— 4.  e.,  a  kind  of  shield 
covei'ing  all  over.  5.  tei-ror- or,  what  causes  it  (Proverbs 
20.  2).  hy  night — then  aggravated,  arrow — i.  e.,  of  ene- 
mies. 7-8.  The  security  is  more  valuable,  as  being  special, 
and,  therefore,  evidently  of  God ;  and  while  ten  thou- 
sands of  the  wicked  fall,  the  righteous  are  in  such  safety, 
that  they  only  see  the  calamity.  9-13.  This  exemption 
from  evil  is  tlie  result  of  trust  in  God,  who  employs 
angels  as  ministering  spirits  (Hebrews  1.  14).  13.  Even 
the  fiercest,  strongest  and  most  insidious  animals  may  be 
trampled  on  with  impunity.  14-16.  God  Himself  speaks 
(cf.  Psalm  46.  10;  75.  2,  3).  All  the  terms  to  express  safety 
and  peace  indicate  the  most  undoubting  confidence  (cf. 
Psalm  18.  2;  20.  1;  22.  5).  set  Ills  love— that  of  the  most 
ardent  kind,  sluovr  tiinx— lit.,  make  him  see  (Psalm  50.  23 ; 
Luke  2.  30). 

PSALM    XCII. 

Ver.  1-15.  A  Psalm-song— (Ci.  Psalm  30.,  title.)  The  theme 
is,  that  God  should  be  pi-aised  for  His  righteous  judgments 
on  the  wicked  and  His  care  and  defence  of  His  people. 
Sucli  a  topic,  at  all  times  proper,  is  specially  so  for  the  re- 
flections of  the  Sabbath-day. 

1.  sing  .  .  .  name— celebrate  thy  perfections.  3.  in  the 
morning  .  .  .  every  night— diligently  and  constantly 
(Psalm  42.  8).  loving-kindness— Zt<.,  mercy,  faithful- 
ness— in  fulfilling  pi'oraises  (Psalm  89. 14).  3.  In  such  a 
work  all  proper  aid  must  be  used,  with  a  .  .  .  sound — 
or,  on  Higgaion  (cf.  Psalm  9. 16),  perhaps  an  instrument  of 
374 


that  name,  from  its  sound  resembling  the  muttered  sound 
of  meditation,  as  expressed  also  by  the  word.  This  is 
joined  with  the  harp.  4.  thy  work— i.  e.,  of  providence 
(Psalm  90.  16,  17).  5.  great  .  .  .  -works — correspond  to 
deep  or  vast  thoughts  (Psalm  40. 5 ;  Romans  11,  23).  6.  A 
hrutish  man  kno-tveth  not — i.  e.,  God's  works,  so  the 
Psalmist  describes  himself  (Psalm  73,  22)  when  amazed  by 
the  prosperity  of  the  wicked,  now  understood  and  ex- 
plained. 8.  This  he  does  in  part,  by  contrasting  their  ruin 
with  God's  exaltation  and  eternity,  most  high— as  occupy- 
ing the  highest  place  in  heaven  (Psalm  7.  7;  18. 16).  9, 10. 
A  further  contrast  with  the  wicked,  in  the  lot  of  the  right- 
eous, safety  and  triumph,  horn  .  .  .  exalt — is  to  increase 
power  (Psalm  75.  5).  anointed  .  .  .  fresh  [or,  new]  oil — 
(Psalm  23.  5)  a  figure  for  refreshment  (cf.  Luke  7. 46).  Such 
use  of  oil  is  still  common  in  the  East.  11.  see  .  .  .  [and] 
hear  my  desire — or,  lit.,  look  on  my  enemies  and  hear  of 
the  v/icked  (cf.  Psalm  27. 11 ;  54.  7)—i.  e.,  I  shall  be  gratified 
by  their  fall.  13-14.  The  vigorous  growth,  longevity, 
utility,  fragrance,  and  beauty  of  these  noble  trees,  set 
forth  the  life,  character,  and  destiny  of  the  pious ;  15,  and 
they  thus  declare  God's  glory  as  their  strong  and  right- 
eous ruler. 

PSALM    XCIII. 

Ver.  1-5.  This  and  the  six  following  Psalms  were  ap- 
plied by  the  Jews  to  the  times  of  the  Messiah.  The  theme 
is  God's  supremacy  in  creation  and  providence. 

1.  God  is  described  as  a  king  entering  on  His  reign,  and, 
for  robes  of  royalty,  investing  Himself  with  the  glorious 
attributes  of  His  nature.  The  I'esult  of  His  thus  reigning 
Is  the  durability  of  the  world.'  3-4.  His  underived  power 
exceeds  the  most  sublime  exhibitions  of  the  most  power- 
ful objects  in  nature  (Psalm  89.  9).  5.  While  His  power 
inspires  dread.  His  revealed  will  should  secure  our  confi- 
dence (cf.  Psalm  19.  7 ;  25. 10),  and  thus  fear  and  love  com- 
bined, producing  all  holy  emotions,  should  distinguish 
the  worship  we  ofier  in  His  house,  both  earthly  and  heav- 
enly. 

PSALM  XCIV. 

Ver.  1-23.  The  writer,  appealing  to  God  In  view  of  the 
oppression  of  enemies,  rebukes  them  for  their  wicked- 
ness and  folly,  and  encourages  himself,  in  the  confidence 
that  God  will  punish  evil-doers,  and  favour  His  people. 

1,  3.  God's  revenge  is  His  judicial  infliction  of  righteous 
punishment.  sho-»v  tJiyself— (Cf.  Margin.)  Lilft  up  thy- 
self—or. Arise,  both  figures  representing  God  as  heretofore 
indifferent  (cf.  Psalm  3.  7;  22. 16,  20).  3,  4.  In  an  earnest 
expostulation  he  expresses  his  desire  that  the  insolent  tri- 
umph of  the  wicked  may  be  ended.  5,  6.  people  [and] 
heritage— are  synonymous,  the  people  being  often  called 
God's  heritage.  As  justice  to  the  weak  is  a  sign  of  the 
best  government,  their  oppression  is  a  sign  of  the  worst 
(Deuteronomy  10. 18 ;  Isaiah  10.  2).  7.  Their  cruelty  is  only 
exceeded  by  their  wicked  and  absurd  presumption  (Psalm 
10.  11;  59.  7).  8.  ye  brutish— (Cf.  Psalm  73.  22;  92.  6.)  9-11. 
The  evidence  of  God's  providential  government  is  found 
in  His  creative  power  and  omniscience,  which  also  assure 
us  that  He  can  punish  the  wicked  in  regard  to  all  their 
vain  purposes.  13,  13.  On  the  other  hand  he  favours, 
though  he  chastens,  the  pious,  and  will  teach  and  pre- 
serve them  till  the  prosperous  wicked  are  overthrown. 
14, 15.  Tills  results  from  His  abiding  love  (Deuteronomy 
32. 15),  which  is  further  evinced  by  His  restoring  order  in 
His  govei-nment,  whose  right  administration  will  be  ap- 
proved by  the  good.  16.  These  questions  imply  that 
none  other  than  God  will  help  (Psalm  60.  9),  17-19,  a  fact 
fully  confirmed  by  his  past  experience,  dwelt  in  silence 
—as  in  the  grave  (Psalm  31. 17).  my  thoughts— or,  anxious 
cares.  30.  throne — power,  rulers,  iniquity  [and]  mis- 
chief—both denote  evils  done  to  others,  as  31.  explains. 
33,  33.  Yet  he  is  safe  in  God's  care,  defence— (Psalm  59. 
9.)  rock  of .  .  .  refuge— (Psalm  9.  9 ;  18.  2.)  bring  .  .  . 
iniquity— <Cf.  Psalm  5. 10;  7. 16.)  in  their  .  .  .  wicked- 
uess — while  they  are  engaged  in  evil-doing.) 

PSALM    XCV. 

Ver.  1-11.    David  (Hebrews  4.  7)  exhorts  men  to  praise 


An  Exhortation  to  Praise  God. 


PSALMS  XCVI— CI. 


The  People  Exhorted  to  Worship  Ood. 


God  for  His  greatness,  and  warns  them,  In  God's  words, 
against  neglecting  His  service. 

1.  Tlie  terms  used  to  express  the  highest  kind  of  joy. 
Rock— A  firm  basis,  giving  certainty  of  salvation  (Psalm 
62.7).  '-i.  come  .  .  .  presence — Jii!.,  approoc/i,  or,  meet  Him 
(Psalni  17.  13).  3.  aljove  .  .  .  gods — esteemed  such  by 
men,  thougli  really  nothing  (Jeremiah  5.  7;  10. 10-15).  4, 
5.  Tlie  terms  used  describe  tlie  world  in  its  whole  extent, 
subject  to  God.  G.  come— or,  enter,  with  solemn  forms,  as 
well  as  hearts.  7.  Tliis  relation  illustrates  our  entire  de- 
pendence (cf.  Psalm  23.  3;  7t.  1).  The  last  clause  is  united 
by  Paul  (Hebrews  3. 7)  to  the  following  (cf.  Psalm 81. 8),  8-11, 
warning  against  neglect;  and  this  is  sustained  by  citing 
the  melancholy  fate  of  their  rebellious  ancestors,  whose 
provoiving  insolence  is  described  by  quoting  the  language 
of  God's  complaint  (Numbers  14. 11)  of  their  conduct  at 
Meribah  and  Massah,  names  given  (Exodus  17.  7)  to  com- 
memorate their  strife  and  contention  with  Him  (Psalm 
78.  18,  41).  err  in  tlieir  heart- their  wanderings  in  the 
desert  were  but  tj'pes  of  their  innate  ignorance  and  per- 
verseness.  tliat  tliey  slioiild  not — lit.,  if  they,  &c.,  part  of 
the  form  of  swearing  (cf.  Numbers  14.  30;  Psalm  89.  35). 

PSALM    XCVI. 

Ver.  1-13.  Tlie  substance  of  this  Psalm,  and  portions  of 
the  97tli,  9Sth,  and  100th,  are  found  in  1  Chronicles  16., 
which  was  used  by  David's  directions  in  the  dedication 
of  the  tabernacle  on  Mount  Zion.  The  dispensation  of  the 
Messiah  was  typified  by  that  event,  involving,  as  it  did, 
a  more  permanent  seat  of  worship,  and  the  introduction 
of  additional  and  more  spiritual  services.  Hence  the 
language  of  these  Psalms  may  be  regarded  as  having  a 
higher  import  tiian  that  pertinent  to  the  occasion  on 
which  it  w;is  thus  puljlicly  used. 

1-3.  All  nations  are  invit«d  to  unite  in  this  most  joyful 
praise,  Me-»v  song — lii.,  fresh,  for  new  mercies  (Psalm  33. 
3;  40.  3).  slio-iv  fortli — lit.,  declare  joyful  tidings.  T7ie  sal- 
vation illustrates  His  glory  in  its  wonders  of  love  and 
mercy.  4,  5.  For  He  is  not  a  local  God,  but  of  universal 
agency,  while  idols  are  nothing.  6.  Honour  and  ma- 
jesty— are  His  attendants,  declared  in  His  mighty  works, 
wiiile  power  and  grace  are  specially  seen  in  His  spiritual 
relations  to  His  people.  7-9.  Give — or,  ascribe  (Psalm  29. 
1)  due  honour  to  Him,  by  acts  of  appointed  and  solemn 
woreliip  in  His  house,  offering— of  thanks,  beawty  of 
lioliness— {Psalm  29.  2.)  fear  ...  him— (Psalm  2. 11.)  10. 
TiCt  ail  know  that  tlie  government  of  the  world  is  ordered 
in  justice,  and  they  shall  enjoy  firm  and  lasting  peace  (ct. 
I'salm  72.  3,  7;  Isaiali  9.  6,  7).  11-13.  For  which  reason  the 
r,niver.se  is  invoked  to  unite  in  joy,  and  even  inanimate 
nature  (Uomans  8.  14-22)  is  poetically  represented  as  capa- 
ble of  joining  in  the  anthem  of  praise. 

PSALM    XCVTI. 

Ver.  1-13.  Tlie  writer  celebrates  the  Lord's  dominion 
over  nations  and  nature,  describes  its  etfect  on  foes  and 
*'ientls,  and  exhorts  and  encourages  the  latter. 

1-3.  This  dominion  is  a  cause  of  joj'',  because,  however 
our  minds  are  oppressed  with  terror  before  the  throne  of 
the  King  of  kings  (Exodus  19.  16;  Deuteronomy  5.  22),  we 
know  it  is  based  on  righteous  principles  and  judgments 
which  are  according  to  truth.  3-5.  The  attending  illus- 
trations of  God's  awful  justice  on  enemies  (Psalm  83. 14) 
are  seen  in  the  disclosures  of  His  almiglity  poiver  on  the 
elements  of  nature  (cf.  Psalm  46.  2;  77.  17;  Habakkuk  3.6, 
&c.).  6.  heavens — or,  their  inhabitants  (Psalm  50.  6),  as 
opposed  to  nations  in  the  latter  clause  (cf.  Isaiah  40.  5;  66. 
18).  7.  Idolaters  are  utterly  put  to  sliamc,  for  if  angels 
must  worship  Him,  how  much  more  those  who  wor- 
hliippeil  them,  all  yc  gods— ?(<.,  all  ye  angels  (Psalm  8.  5; 
138.  1 ;  Ili'brews  1.  6;  2.  7)  l^aul  quotes,  not  as  a  prophecy, 
Init  aK  language  used  ir  regard  to  the  Lord  Jehovah,  who 
in  the  Old  Testament  t/!eop/i(7»ia  is  the  second  person  of 
the  Godhead.  8,  9.  The  exaltation  of  Zion's  king  is  joy 
to  the  rigliteouR  and  sorrow  to  the  wicked,  daughters  of 
Jud.Tih— fCf.  Psalm  48.  11.)  above  all  gods— (Psalm  95.  3.) 
10-13.  Let  gratitude  for  the  blessings  of  providence  and 
Ijrace  incite  saints  (Psalm  4,  3)  to  holy  living.    Spiritual 


blessings  are  in  store,  represented  by  light  (Psalm  27. 1) 
and  gladness,  sown— to  spring  forth  abundantly  for 
such,  who  alone  can  and  well  may  rejoice  in  the  holy 
government  of  their  sovereign  Lord  (cf.  Psalm  30.  4 ;  32. 11) 

PSALM    XCVIII. 

Ver.  1-9.  In  view  of  the  wonders  of  grace  and  righteous- 
ness displayed  in  God's  salvation,  the  whole  creation  is 
invited  to  unite  in  praise. 

1.  gotten  .  .  .  victory— Zi<.,  made sa?«;a<ion,  enabled  Him 
to  save  His  people,  right  hand,  and  .  .  .  arm— denote 
power,  holy  arm — or,  arm  of  holiness,  the  power  of  His 
united  moral  perfections  (Psalm  22.  3;  32.  11).  2.  The  sal- 
vation i%  the  result  of  his  righteousness  (Psalm  7.  17;  31.  1, 
and  both  are  publicly  displayed.  3.  The  union  of  merey 
and  truth  (Psalm  57.  3;  85.  10)  secure  the  blessings  of  the 
promise  (Genesis  12.3;  18.18)  to  all  the  world  (Isaiah  52. 
10).  4:-G.  make  a  loud  noise— or,  burst  forth  (Isaiali  14. 7 ; 
44.  23).  before  .  .  .  K.iug — hail  Him  as  your  sovereign ; 
and  while  with  every  aid  to  demonstrate  Zealand  joy,  in- 
telligent creatures  are  invited  to  praise,  as  in  Psalm  96. 
11-13,  inanimate  nature  is  also  summoned  to  honour  Him 
who  triumphs  and  rules  in  righteousness  and  equity. 

PSALM   XCIX. 

Ver.  1-9.  God's  government  is  especially  exercised  in 
and  for  His  Church,  which  should  praise  Him  for  His  gra- 
cious dealings. 

1.  sittetli  .  .  .  cherubim— (cf.l  Samuel  4. 4;  Psalm  80. 1). 
tremble  ...  be  moved — inspired  with  fear  by  His  judg- 
ments on  the  wicked.  3.  great  in  Zion — where  He  dwells 
(Psalm  9.  11).  3.  thy  .  .  .  name— perfections  of  justice, 
power,  &c.  great  and  terrible — producing  dread  (Deu- 
teronomy 10. 17),  and  to  be  praised  by  those  over  whom 
He  is  exalted  (Psalm  97.  9).  it  is  holy— or.  He  is  holy  (v. 
5,  9;  Isaiah  6.  3).  ■*,  5.  To  His  wise  and  righteous  govern- 
ment all  nations  should  render  honour,  king's  .  .  . 
judgment — His  power  is  combined  with  justice,  he  i» 
holy— (cf.  Psalm  22.  3).  6-8.  The  experience  of  these  ser- 
vants of  God  is  cited  for  encouragement,  among  .  .  . 
priests,  among  .  .  .  upon  tlie  Lord  [and]  He  spake  .  .  . 
pillar — may  be  referred  to  all  tliree  (cf.  Exodus  18. 19 ;  Le- 
viticus 8.15;  Deut«ronomy  5. 5;  1  Samuel  9. 13).  The  cloudy 
pillar  was  the  medium  of  Divine  intercourse  (Exodus  33. 
9;  Numbers  12.5).  Obedience  was  united  with  worship. 
God  answered  them  as  intercessors  for  the  people,  who, 
though  forgiven,  were  yet  cliastened  (Exodus  32.  10,  34). 

PSALM  C. 

Ver.  1-5.  As  closing  this  series  (cf.  on  Psalm  94),  this 
Psalm  is  a  general  call  on  all  the  earth  to  render  exalted 
praise  to  God,  the  creator,  preserver,  and  benefactor  of 
men. 

1,  3.  "With  thankful  praise,  unite  service  as  the  subjects 
of  a  king  (Psalm  2.  11, 12).  3.  To  the  obligations  of  a  crea- 
ture and  subject  is  added  that  of  a  beneficiary  (Psalm  95. 
7).  •*.  Join  joyfully  in  His  public  worsliip.  The  terms 
are,  of  course,  figurative  (cf.  Psalm  81.  2;  92. 13;  Isaiali 
66.23).  Enter — or.  Come  with  solemnity  (Psalm  95.  G).  5, 
The  reason :  God's  eternal  mercy  and  truth  (Psalm  2.5.  8; 
89.  7). 

PSALM    CI. 

Ver.  1-8,  In  this  Psalm  tlie  profession  of  the  principles 
of  his  domestic  and  political  government  testifies,  as  well 
as  actions  in  accordance  with  it,  David's  appreciation  of 
God's  mercy  to  him,  and  His  judgment  on  his  enemies: 
and  thus  he  sings  or  celebrates  God's  dealings. 

3.  He  avows  his  sincere  purpose,  by  God's  aid,  to  act  up- 
rightly (Genesis  17. 1;  Psalm  18.30).  3.  set  ,  .  ,  eyes— as  an 
example  to  be  approved  and  followed,  no  tvickcd  titing 
—lit.,  ivord,  plan  or  purpose  of  Belial  (Psalm  41.  8).  >vork 
of  .  .  .  aside — apostates,  not  cleave  to  me — I  will  not  be 
implicated  in  it  (cf.  Psalm  1.  1-3).  4.  A  froward  [or,  pei-- 
verse]  heart— (Psalm  18.  26.)  Such  a  temper  I  will  not  in- 
dulge, nor  even  know  evil  or  wicliedncss.  5,  6.  The  slan- 
derers and  haughty  j)er sons,  so  mischievous  in  society,  I 
will  disown ;  but— Mine  eyes  .  .  .  upon— or,  I  will  select 

375 


A  Chievous  Complaint. 


PSALMS  CII— CIV. 


The  Mighty  Tower  of  God. 


reliable  and  honest  men  for  my  servants.  7.  not  divell 
— lit.,  not  iit,  or  tarry,  or  be  established.  8.  -vvill  early — 
or,  diligently,  city  of  tUe  Lord— or,  holy  place  (Psalm  48. 
2),  -where  wicked  men  shall  not  be  tolerated. 

PSALM    CII. 

Ver.  1-28,  A  prayer  of  the  afflicted,  &c.— The  general 
terms  seem  to  denote  the  propriety  of  regarding  the 
Psalm  as  suitably  expressive  of  the  anxieties  of  any  one 
of  David's  descendants,  piously  concerned  for  the  welfare 
of  the  Church.  It  was  probably  David's  composition,  and, 
though  specially  suggested  by  some  peculiar  trials,  de- 
scriptive of  future  times.  Overwhelmed— {cf.  Psalm  61.  2). 
Complaint— (Psslva.  ho.  2.)  Pouring  out  the  soul— (PsaXra  62. 
8.)  The  tone  of  complaint  predominates,  though  in  view 
of  God's  promises  and  abiding  faithfulness,  it  is  some- 
times exchanged  for  that  of  confidence  and  hope. 

1-3.  The  terms  used  occur  in  Psalm  4. 1;  17. 1,  6;  18.  6; 
31.  2,  10 ;  37.  20.  4r.  (Cf.  Psalm  121.  6.)  so  that  I  forget— or, 
have  forgotten,  i.e.,  in  my  distress  (Psalm  107.  18),  and 
hence  strength  fails.  5.  voice  .  .  .  groaning— effect  put 
for  cause,  my  agony  emaciates  me.  6,  7.  The  figures  ex- 
press extreme  loneliness.  8.  8-»vom  against  me— or  lit., 
by  me,  wishing  others  as  miserable  as  I  am  (Numbers  5. 
21).  9.  aslies— a  figure  of  grief,  my  bread;  weeping  or 
tears,  my  drink  (Psalm  80.  5).  10.  liftetl  .  .  .  cast  me 
do-»vii— or,  cast  me  aAvay  as  stubble  by  a  whirlwind  (Isaiah 
64.  6).  11.  sliado-iv  .  .  .  declinetli— soon  to  vanish  in  the 
darkness  of  night.  I'Z.  Contrast  with  man's  frailty  (cf. 
Psalm  90.  1-7X  tl»y  remembrance — that  by  which  thou 
art  remembered,  thy  promise.  13,  14.  Hence  it  is  here 
adduced,  for  [or,  icheyi]  .  .  .  the  set  time,  &c. — the  time 
promised,  the  indication  of  which  is  the  interest  felt  for 
Zion  by  the  people  of  God.  15-17.  God's  favour  to  the 
Church  will  affect  her  persecutors  with  fear.  "When  tlie 
Lord  sliall  build— or  better,  Became  the  Lord  hath  built, 
&c.,  as  a  reason  for  the  effect  on  others ;  for  in  thus  acting 
and  hearing  the  humble.  He  is  most  glorious.  18.  peo- 
ple .  .  .  created— (cf.  Psalm  22.  31),  an  organized  body,  as 
a  Church.  19-33.  A  summary  of  what  shall  be  written. 
For — or.  That,  as  introducing  the  statement  of  God's  con- 
descension, to  loose  .  .  .  appointed — or,  deliver  them 
(Psalm  79. 11).  To  declare,  &c.,  or.  That  God's  name  may  be 
celebrated  in  the  assemblies  of  His  Church,  gathered  from 
all  nations  (Zechariah  8.  20-23),  and  devoted  to  His  service. 
33-38.  The  writer,  speaking  for  the  Church,  finds  encour- 
agement in  the  midst  of  all  his  distresses.  God's  eternal 
existence  is  a  pledge  of  faithfulness  to  His  promises,  in 
the  tvay— of  providence.  -weaUened- Hi.,  afflicted,  and 
made  fearful  of  a  premature  end,  a  figure  of  the  apprehen- 
sions of  the  Church,  lest  God  might  not  perform  His 
promise,  drawn  from  those  of  a  person  in  view  of  the  dan- 
gers of  early  death  (cf.  Psalm  89.  47).  Paul  (Hebrews  1. 10) 
quotes  V.  26-28  as  addressed  to  Christ  in  His  Divine  nature. 
The  scope  of  the  Psalm,  as  already  seen,  so  far  from  oppos- 
ing, favours  this  view,  especially  by  the  sentiments  of  v. 
12-15  (cf.  Isaiah  60. 1).  The  association  of  the  Messiah  with 
a  day  of  future  glory  to  the  Church  was  very  intimate  in 
the  minds  of  Old  Testament  writers,  and  with  correct 
views  of  His  nature  it  is  very  consistent  that  He  should 
be  addressed  as  the  Lord  and  Head  of  His  Church,  who 
would  bring  about  that  glorious  future  on  which  they 
ever  dwelt  with  fond  and  delightful  anticipations. 

PSALM    CIII. 

"Ver.  1-22.  A  Psalm  of  joyous  praise,  in  which  the  writer 
rises  from  a  thankful  acknowledgment  of  personal  bless- 
ings to  a  lively  celebration  of  God's  gracious  attributes,  as 
not  only  intrinsically  worthy  of  praise,  but  as  specially 
suited  to  man's  frailty,  and  concludes  by  invoking  all 
creatures  to  unite  in  his  song. 

1.  Bless,  &c.— when  God  is  the  object,  praise,  my  soul 
—myself  (Psalm  3.  3;  25. 1),  with  allusion  to  the  act,  as  one 
of  intelligence,  all  .  .  .  within  me— (Deuteronomy  6.  5.) 
his  holy  name— (Psalm  5. 11),  His  complete  moral  perfec- 
tions. 3.  forget  not  all— not  any,  none  of  His  benefits. 
3.  diseases,  as  penal  inflictions  (Deuteronomy  39.  2;  2 
Chronicles  21.  19).  -4.  redeemeth— cost  is  Implied,  de- 
376 


struction — lit.,  pit  of  corruption  (Psalm  16. 10).  crotvneth 
— or,  adorneth  (Psalm  65.  11).  tender  mercies — compas- 
sions (cf.  Psalm  25.  6;  40.11).  5.  By  God's  provision,  the 
saint  retains  a  youthful  vigour  like  the  eagles  (Psalm  92. 
14;  cf.  Isaiah  40.  31).  6.  Lit.,  righteousness  and  judgments, 
denoting  various  acts  of  God's  government.  7.  ways— 
of  providence,  &c.,  as  usual  (Psalm  25.  4 ;  67.  2).  acts— KC, 
wonders  (Psalm  7. 11;  78. 17).  8-10.  God's  benevolence  im- 
plies no  merit.  He  shows  it  to  sinners,  who  also  are  chas- 
tened for  a  time  (Exodus  34.  6).  Ueep  (anger)— in  Leviti- 
cus 19. 18,  bear  a  grudge  (Jeremiah  3.  5,  12).  11.  great- 
efficient.  13.  removed  .  .  .  from  us— so  as  no  longer  to 
affect  our  relations  to  Him.  13.  pitietli — lit.,  has  compas- 
sion on.  14.  he  [who  formed,  Psalm  94.  9]  Uno^veth  our 
frame — lit.,  our  form,  we  are  dust — made  of  and  tending 
to  it  (Genesis  2.  7).  15, 16.  So  short  and  frail  is  life  that  a 
breath  may  destroy  it.  It  is  gone — lit.,  it  is  not.  Itnow  it 
no  more— no  more  recognize  him  (Psalm  90.6;  Isaiah 
40.  6-8).  17, 18.  For  similar  contrast  cf.  Psalm  90.  2-6 ;  102. 
27,  28.  sucli  .  .  .  covenant— limits  the  general  terms  pre- 
ceding, righteousness— as  asnal  (Psalm  7. 17 ;  31.  1).  19. 
God's  firm  and  universal  dominion  is  a  pledge  that  He 
will  keep  His  promises  (Psalm  11.  4 ;  47.  8).  30-33.  do  his 
commandments  .  .  .  vrord— or,  lit.,  so  cts  to  hearken.  &c., 
i.  e.,  their  acts  of  obedience  are  prompt,  so  that  they  are 
ever  ready  to  hear,  and  know,  and  follow  implicitly  His 
declared  will  (cf.  Deuteronomy  26. 17;  Luke  1. 19).  ye  his 
hosts— myriads,  or  armies,  as  corresponding  to  angels  of 
great  power:  denoting  multitudes  also,  all  his -tvorks— 
creatures  of  every  sort,  everywhere. 

PSALM   CIV. 

"Ver.  1-35.  Tlie  Psalmist  celebrates  God's  glory  in  His 
works  of  creation  and  providence,  teaching  the  depend- 
ence of  all  living  creatures ;  and  contrasting  the  happi- 
ness of  those  who  praise  Him  with  the  awful  end  of  the 
wicked. 

1.  God's  essential  glory,  and  also  that  displayed  by  His 
mighty  works,  afford  ground  for  praise.  3.  light— is  a 
figurative  representation  of  the  glory  of  the  invisible  God 
(Matthew  17.  2;  1  Timothy  6. 16).  Its  use  in  this  connec- 
tion may  refer  to  the  first  work  of  creation  (Genesis  1.  3). 
stretclies  out  tlie  heavens — the  visible  heavens  or  sky 
which  cover  the  earth  as  a  curtain  (Isaiah  40. 12).  3.  in 
the  -»vaters — or,  it  may  be  ivith;  using  this  fluid  for  the 
beams,  or  frames,  of  His  residence  accords  with  the  figure 
of  clouds  for  chariots,  and  winds  as  means  of  conveyance. 
walketh— or,  moveth  (cf.  Psalm  18. 10, 11;  Amos  9.  6).  4. 
This  is  quoted  by  Paul  (Hebrews  1.  7)  to  denote  the  subor- 
dinate position  of  angels,  i.  e.,  they  are  only  messengers 
as  other  and  material  agencies,  spirits  —  lit.,  winds. 
flaming  fire — (Psalm  105.  32)  being  here  so  called.  5.  The 
earth  is  flrmly  fixed  by  His  power.  6-9.  These  verses 
rather  describe  the  wonders  of  the  flood  than  the  crea- 
tion (Genesis  7.19,20;  2  Peter  3.5,6).  God's  method  of 
arresting  the  flood  and  making  its  waters  subside  is  poet- 
ically called  a  rebuke  (Psalm  76.6;  Isaiah  50.  2),  and  the 
process  of  their  subsiding  by  undulations  among  the  hills 
and  vallej's  is  vividly  described.  10-13.  Once  destructive, 
these  waters  are  subjected  to  the  service  of  God's  crea- 
tures. In  rain  and  dew  from  His  chambers  (cf.  v.  3),  and 
fountains  and  streams,  they  give  drink  to  thirsting  ani- 
mals, and  fertilize  the  soil.  Trees  thus  nourished  supply 
homes  to  singing  birds,  and  the  earth  teems  with  the  pro- 
ductions of  God's  wise  agencies,  14, 15,  so  that  men  and 
beasts  are  abundantly  provided  with  food,  for  tlie  ser- 
vice—^i<., /or  the  culture,  &c.,  by  which  he  secures  the  re- 
sults, oil  .  .  .  shine — lit.,  makes  his  face  to  shine  more  than 
oil,  i.  e.,  so  cheers  and  invigorates  him,  that  outwardly  he 
appears  better  than  if  anointed.  strengthenetl»  .  .  . 
heart— gives  vigour  to  man  (cf.  Judges  19.5).  16-19.  God's 
care  of  even  wild  animals  and  uncultivated  parts  of  the 
earth.  30-33.  He  provides  and  adapts  to  man's  wants 
the  appointed  times  and  seasons.  34-36.  From  a  view 
of  the  earth  thus  full  of  God's  blessings,  the  writer  passes 
to  the  sea,  which,  in  its  immensity,  and  as  a  scene  and 
means  of  man's  activity  in  commerce,  and  the  home  of 
countless  multitudes  of  creatures,  also  displays  Divine 


Exhortation  to  Praise  God. 


PSALM  CV. 


His  Care  for  His  iServantt 


power  and  beneficence.    The  mention  of  Icviallian— (Job 

40.  20)  heightens  the  estimate  of  the  sea's  greatness,  and 
of  His  power  who  gives  sucla  a  place  for  sport  to  one  of 
His  creatures.  37-30.  The  entire  dependence  of  this  im- 
mense family  on  God  is  set  forth.  With  Him,  to  kill  or 
malie  alive  i.s  equally  easy.  To  hide  His  face  is  to  with- 
draw favour  (Psalm  13. 1).  By  His  spirit,  or  breath,  or  mere 
word,  He  gives  life.  It  is  His  constant  providence  which 
repairs  Ihe  wastes  of  time  and  disease.  31-34.  While  God 
could  equally  glorify  His  power  in  destruction,  that  He 
does  it  in  preservation  is  of  His  rich  goodness  and  mercy, 
BO  that  we  may  well  spend  our  lives  in  grateful  praise, 
honouring  to  Him,  and  delightful  to  pious  hearts  (Psalm 
147.  1).  35.  Those  who  refuse  such  a  protector  and  with- 
hold such  a  service  mar  the  beauty  of  His  works,  and 
must  perisli  from  His  presence.  The  Psalm  closes  with 
an  invocation  of  praise,  the  translation  of  a  Hebrew 
phrase,  which  is  used  as  an  English  word,  "Hallelujah," 
and  may  have  served  tlic  purpose  of  a  chorus,  as  often  in 
our  psalmody,  or  to  give  fuller  expression  to  the  writer's 
emotions.  It  is  peculiar  to  Psalms  composed  after  the 
captivity,  as  Selah  is  to  those  of  an  earlier  date. 

PSALM    CV. 

Ver.  1-45.  After  an  exhortation  to  praise  God,  addressed 
especially  to  the  chosen  people,  the  writer  presents  the 
special  reason  for  praise,  in  a  summary  of  their  history 
from  the  calling  of  Abraham  to  their  settlement  in  Ca- 
naan, and  reminds  them  that  their  obedience  was  the  end 
of  all  God's  gracious  dealings.  « 

1.  call  .  .  .  name— (Psalm  79.  6  ;  Romans  10. 1.3.)  Call  on 
Him,  according  to  His  historically  manifested  glory. 
After  the  example  of  Abraham,  who,  as  often  as  God  ac- 
quired for  Himself  a  name  in  guiding  him,  called  in  sol- 
emu  worship  upon  tlie  name  of  the  Lord  (Genesis  12. 8;  13. 
4).  among  tlie  people — or,  peoples  (Psalm  18.  49).  deeds 
— or,  wonders  (Psalm  103.7).  3,4:.  Seeking  God's  favour  is 
the  only  true  mode  of  getting  true  happiness,  and  His 
streiujih  is  the  only  true  source  of  protection  (cf.  Psalm  32. 
11;  40.  l(i).  Olory  .  .  .  name— Boast  in  His  perfections. 
The  world  glories  in  its  horses  and  chariots  against  the 
Church  of  God  lying  in  the  dust;  but  our  hope  is  in  the 
name,  i.  c.,  the  power  and  love  of  God  to  His  people,  mani- 
fested in  past  deliverances.  5, 6.  j«dgnients  .  .  .  nioutli — 
His  judicial  decisions  for  the  good  and  against  the  wicked. 
cUoson— rather  qualifies  children  than  Jacob,  as  a  plural. 
7.  Rather,  "He,  Jehovah,  is  our  God."  His  title,  Jeho- 
vah, implies  that  He,  the  unchangeable,  self-existing  Be- 
ing, makes  things  to  be,  i.  e.,  fulfils  His  promises,  and 
therefore  will  not  forsake  His  people.  Though  specially 
of  His  people.  He  is  God  over  all.  8-H.  The  covenant  was 
often  ratified,  commaiidcd — or,  ordained  (Psalm  68.  28). 
^vord— answering  to  "covenant"  in  the  parallel  clause, 
viz.,  the  word  of  promise,  which,  according  to  v.  10,  He  set 
fortli  for  an  inviolable  law.  to  a  .  .  .  generations— perpet- 
ually. A  verbal  allusion  to  Deuteronomy  7.  9  (cf.  Exodus 
20.  (J).  9.  Wliicli  covenant  — or,  "Word  "(v.  8).  10,  11. 
Alluding  to  God's  promise  to  Jacob  (Genesis  28.  13).  Out 
of  the  wliole  storehouse  of  the  promises  of  God,  only  one 
is  prontinently  brought  forward,  namely,  that  concerning 
the  possession  of  Canaan.  Every  thing  revolves  round 
this.  The  wonders  and  judgments  have  all  for  their  ulti- 
mate design  the  fulfilment  of  this  promise.  12-15.  few 
.  .  .  in  numlK-r-alludingto  Jacob's  words  (Genesis  34.30), 
"  1  being/t'W  in  number,"  yea,  very  few — lit.,  "  as  a  few," 
i.  e.,  liiio  fewness  itself  (cf.  Isaiah  1.  9).  strangers— so- 
journers in  the  land  of  their  future  inheritance,  as  in  a 
strange  country  (Hcljrews  11.  9).  13.  from  one  nation  to 
anotJier- and  so  from  danger  to  danger;  now  in  Egypt, 
now  in  tlie  wilderness,  and  lastly  in  Canaan.  Though  a 
few  strangers,  wandering  among  various  nations,  God 
protected  them,  reproved  kings— Pharaoh  of  Egypt  and 
Abimelech  of  Gerar  (Genesis  12.  17;  20.  3).  ToueU  not- 
Referring  to  Genesis  20. 11,  where  Abimelech  says  of  Isaac, 
"  He  that  loucheth  this  man  or  his  wife  shall  surely  be  put 
to  death."  mine  anointed— as  specially  consecrated  to 
me  (Psalm  2.  2).  The  patriarch  was  tlie  prophet,  priest, 
and  king  of  his  family,    my  propliets— in  a  similar  sense 


(cf.  Genesis  20.  7).  The  "anointed"  are  those  vessels  of 
God,  consecrated  to  His  service,  "In  whom  (as  Pharaoh 
said  of  Joseph,  Genesis  41.  38)  the  Spirit  of  God  is.'- 
[Hengstenberg.]  16.  God  ordered  the  famine.  God 
"  called  for  famine,"  as  if  it  were  a  servant,  ready  to  come 
at  God's  bidding.  Cf.  the  centurion's  words,  as  to  disease 
being  God's  servant  (Matthew  8.  8,  9).  staff  of  breads 
what  supports  life  (Leviticus  26.26;  Psalm  104.15;  Isaiah 
3.1).  wpon  the  land— viz.,  Canaan  (Genesis  41.  51).  17-31. 
Joseph  Avas  sent  of  God  (Genesis  45.  5).  liurt  -witli  fetters 
— (Genesis  40.3).  -^vas  laid  in  iron — lit.,  his  soful,  or,  he 
(Psalm  16. 10)  came  into  iron, or,  he  was  bound  to  his  grie( 
(cf.  Psalm  3. 2 ;  11. 1).  Joseph  is  referred  to  as  being  an  ap  ■ 
pi'opriate  type  of  those  "  bound  in  affliction  and  iron'' 
(Psalm  107. 10).  The  "soul"  is  put  for  the  whole  person, 
because  the  soul  of  the  captive  suflfers  still  more  than  the 
bod  J^  liis  -^vord  came — His  prophecy  (Genesis  41. 11-20)  to 
tlie  officers  came  to  pass,  or  was  fulfilled  (Judges  13. 12, 17; 
1  Samuel  9.  6,  explain  the  form  of  speech),  tlie  word  [or, 
saying,  or  decree]  of  tUe  Lord  tried  [or,  proved]  liim-  -by 
the  afflictions  it  appointed  him  to  endure  before  his  ele- 
vation (cf.  Genesis  41.  40-43).  33.  To  bind— Not  literally 
bind  ;  but  exercise  over  them  absolute  control,  as  the  parallel 
in  the  second  clause  shows ;  also  Genesis  41. 40, 44,  in  which 
not  literal  fettering,  but  commanding  obedience,  is  spoken 
of.  It  refers  to  v.  18.  The  soul  that  was  once  bound  itself 
now  binds  others,  even  princes.  The  same  nioral  binding 
is  assigned  to  the  saints  (Psalm  149.  8).  teacU  .  .  .  sena- 
tors -wisdom — the  ground  of  his  exaltation  by  Pharaoh 
was  his  ivisdom  (Genesis  41.  39),  viz.,  in  state  policy,  and 
ordering  well  a  kingdom.  33-35.  Israel  .  .  ,  and  Jacob 
— i.  e.,  Jacob  himself  is  meant,  as  v.  24  speaks  of  his  people. 
Still,  he  came  with  his  whole  house  (Genesis  40. 6,  7).  so- 
journed—(Genesis  47.  4).  land  of  Ham— or,  Egypt  (Psalm 
•78.  51).  twrned  tlieir  lieai-t- God  controls  naen's  free  acts 
(cf.  1  Samuel  10.  9).  "When  Saul  had  turned  his  back  to 
go  from  (God's  prophet)  Samuel,  God  turned  {Margin)  him 
to  another  heart"  (see  Exodus  1.  8,  Ac).  Whatever  evil 
the  wicked  man  plots  against  God's  people,  God  holds 
bound  even  his  heart,  so  as  not  to  lay  a  single  plan  except 
what  God  permits.  Thus  Isaiah  (43.  IT)  saith  it  was  God 
who  brought  forth  the  army  of  Pharaoh  to  pursue  Israel  to 
their  own  destruction  (Exodus  4.  21;  7.  3).  Moses  .  .  . 
cliosen— both  what  they  were  by  Divine  choice  (Psalm  78. 
70).  37.  signs— ^17.,  words  of  signs,  or  rather,  as  words  in 
Hebrew  mean  things,  "things  of  His  signs,"  i.  e..  His  mar- 
vellous tokens  of  power  (Psalm  145.  5,  Ifargin).  Cf.  the 
same  Hebraism  (Psalm  65.  3,  Margin).  38-36.  The  ninth 
plague  is  made  prominent  as  peculiarly  wonderful,  tliey 
rebelled  not — Moses  and  Aar(;n  promptly  obeyed  God 
(Hebrews  11.  27)  (cf.  Exodus  7.-11.  and  Psalm  78.  44-51,  with 
which  this  summary  substantially  agrees).  Or,  rather,  the 
"darkness"  here  is  figurative  (Jeremiah  13. 16),  the  literal 
plague  of  darkness  (Exodus  10. 22,  23)  being  only  alluded  to 
as  the  symbol  of  God's  wrath  which  overhung  Egypt  as  a 
dark  cloud  during  all  the  plagues.  Hence,  it  is  placed 
first,  out  of  the  historical  order.  Thus,  "They  rebelled 
not  (i.  e.,  no  longer)  against  His  word,"  refers  to  the  Egyp- 
tians. Whenever  God  sent  a  plague  on  them,  they  were 
ready  to  let  Israel  go,  though  refusing  when  the  plague 
ceased.  "His  word  "is  His  command  to  let  Israel  go. 
[Hengstenberg.]  Of  the  ten  plagues,  only  eight  are 
mentioned,  the  fifth,  the  murrain  of  beasts,  and  the  sixth, 
the  boils,  being  omitted.  39,  30.  He  deprived  them  of 
their  favourite  fish,  and  gave  them  instead,  out  of  the 
water,  loathsome  frogs,  and  (v.  31)  upon  their  land  tor- 
menting flies  (</ie  dofir-/??/,  according  to  Mauuer)  and  lice 
{gnats,  Hengstenberg).  33.  Iiail  for  rain— instead  of 
fertilizing  showers,  hail  destructive  to  trees.  This  forms 
the  transition  to  the  vegetable  kingdom.  The  locusts  in 
V.  34  similarly  are  destructive  to  plants,  ga-te  tlicm — re- 
ferring to  Leviticus  26.  4,  "I  give  you  rain  in  due  season." 
His  "gift"  to  Israel's  foes  is  one  of  a  very  different  kind 
from  that  bestowed  on  His  people.  33.  their  coasts— all 
their  land  (Psalm  78.  51).  34.  caterpillars— ^lY.,  the  tickers 
up,  devouring  insects;  probably  the  hairy-winged  locust. 
36.  the  cMef— lit.,  the  firstlings,  &c.  The  ascending  climax 
passes  from  the  food  of  man  to  man  himself.  The  language 

377 


The  Rebellion  of  the  People. 


PSALM  CVI. 


The  Mercy  of  God  towards  them. 


here  Is  quoted  from  Psalm  78.  51.    3T.  -witli  silver  and 

gold— presented  them  by  the  Egyptians,  as  an  acknow- 
ledgment due  for  their  labours  in  their  bondage  (cf.  Ex- 
odus 12.  35).  one  feeble  person— or,  stunabler,  unfit  for 
the  line  of  march.  Cf.  "harnessed,"  i.  e.,  accoutred  and 
marshalled  as  an  army  on  march  (Exodus  13. 18 ;  Isaiah  5. 
27).  38— <Cf.  Exodus  12.  33;  Deuteronomy  11.  25.)  39.  cov- 
ering— in  sense  of  protection  (cf.  Exodus  13. 21 ;  Numbers 
10.  34).  In  the  burning  sands  of  the  desert  tlie  cloud  pro- 
tected the  congregation  from  the  heat  of  the  sun;  an  em- 
blem of  God's  protecting  favour  of  His  people,  as  inter- 
preted by  Isaiah  (Isaiah  4.  5,  6 ;  cf.  Numbers  9. 16).  43-4:5. 
The  reasons  for  these  dealings :  (1)  God's  faithfulness  to  His 
covenant,  "His  holy  promise"  of  Canaan,  is  the  fountain 
whence  flowed  so  many  acts  of  marvellous  kindness  to 
His  people  (cf.  v.  8. 11).  Exodus  2.  24  is  the  fundamental 
passage.  [Hengstenberg.]  (2)  That  they  might  be  obe- 
dient. The  observance  of  God's  commands  by  Abraham 
was  the  object  of  the  covenant  with  him  (Genesis  18. 19),  as 
it  was  also  the  object  of  the  covenant  witli  Israel,  that 
they  might  observe  God's  statutes,  rememljered  .  .  . 
and  Abraham — or,  "  remembered  His  holy  word  (i.  e., 
covenant  confirmed)  with  Abraham."  inlierited  tlie  la- 
bowr— i.  e.,  the  fruits  of  their  labour ;  their  corn  and  vine- 
yards (Joshua  21.  43-45). 

PSALM    CVI. 

Ver.  1-48.  This  Psalm  gives  a  detailed  confession  of  the 
sins  of  Israel  in  all  periods  of  their  history,  with  special 
reference  to  the  terms  of  the  covenant  as  intimated 
(Psalm  105.  45).  It  is  introduced  by  praise  to  God  for  the 
wonders  of  His  mercy,  and  concluded  by  a  supplication 
for  His  favour  to  His  afllicted  people,  and  a  doxology. 

1.  Praise,  &c.— (Psalm  104.  24),  begins  and  ends  the 
Psalm,  intimating  the  obligations  of  praise,  however  we 
Bin  and  suffer.  1  Chronicles  16.  34-36  is  the  source  from 
which  tlie  beginning  and  end  of  this  Psalm  are  derived. 
3.  His  acts  exceed  our  comprehension,  as  His  praise  our 
powers  of  expression  (Romans  11.  33).  Their  unutterable 
greatness  is  not  to  keep  us  back,  but  to  urge  us  the  more 
to  try  to  praise  Him  as  best  we  can  (Psalm  40.  5;  71. 15).  3. 
Tlie  blessing  is  limited  to  those  whose  principles  and  acts 
are  right.  How  "  blessed"  Israel  would  be  now,  if  he  had 
"observed  God's  statutes"  (Psalm  105.  45).  ■*,  5.  In  view 
of  the  desert  of  sins  to  be  confessed,  the  writer  invokes 
God's  covenant  mercy  to  himself  and  the  Church,  in 
whose  welfare  he  rejoices.  Tlie  speaker,  me,  I,  is  not  the 
Psalmist  himself,  but  the  people,  the  present  generation 
(cf.  u.  6).  visit — (Cf.  Psalm  8.  4.)  see  tlie  good— -participate 
in  it  (Psalm  37. 13.)  tby  cliosen— vfe.,  Israel,  God's  elect 
(Isaiah  43.  20;  45.  4).  As  God  seems  to  ha,Ye /orffotte7i  them, 
they  pray  that  He  would  "remember"  them  with  the 
favour  which  belongs  to  His  own  people,  and  which  once 
they  had  enjoyed,  tliine  inlieritance— (Deuteronomy  9, 
29 ;  32.  9.)  G.  Cf.  1  Kings  8.  47 ;  Daniel  9.  5,  where  the  same 
three  verbs  occur  in  the  same  order  and  connection,  the 
original  of  the  two  later  passages  being  the  first  one,  the 
prayer  of  Solomon  in  dedicating  the  temple,  sinned  .  .  . 
fatbers— like  them,  and  so  partaking  of  their  guilt.  The 
terms  denote  a  rising  gradation  of  sinning  (cf.  Psalm  1. 1). 
witli  our  fathers — we  and  they  together  forming  one 
mass  of  corruption.  7-13.  Special  confession.  Tlieir  re- 
bellion at  the  sea  (Exodus  14. 11)  was  because  they  had  not 
remembered  nor  understood  God's  miracles  on  their  be- 
half. That  God  saved  them  in  their  unbelief  was  of  His 
mere  mercy,  and  for  His  own  glory,  tlie  sea  .  .  .  the 
Red  Sea — the  very  words  in  which  Moses'  song  celebrated 
the  scene  of  Israel's  deliverance  (Exodus  15.  4).  Israel 
began  to  rebel  against  God  at  the  very  moment  and  scene 
of  his  deliverance  by  God!  8.  for  his  name's  sake — 
(Ezekiel  20.  14.)  9.  rebuked- (Psalm  104.  7.)  as  through 
the  -wilderness — (Isaiah  63.  11-14.)  12.  believed  .  .  .  his 
words— this  is  said  not  to  praise  the  Israelites,  but  God, 
who  constrained  even  so  unbelieving  a  people  momen- 
tarily to  "  believe"  whilst  in  immediate  view  of  His  won- 
ders, a  faith  which  they  immediately  after  lost  (i>.  13; 
Exodus  14.  31 ;  15. 1).  13-15.  The  faith  induced  by  God's 
display  of  power  in  their  behalf  was  short-lived,  and 
378 


their  new  rebellion  and  temptation  was  visited  by  God 
with  fresh  punishment,  inflicted  by  leaving  them  to  the 
result  of  their  own  gratified  appetites,  and  sending  on 
them  spiritual  poverty  (Numbers  11.  18).  They  soon  for- 
gat — lit.,  They  hasted,  they  for  gat  (cf.  Exodus  32.  8).  "  They 
have  turned  aside  quickly  (or  hastily)  out  of  the  way." 
The  haste  of  our  desires  is  such  that  we  can  scarcely  allow 
God  one  day.  Unless  He  immediately  answer  our  call, 
instantly  then  arise  impatience,  and  at  length  de.«pair. 
his  -ivorlss- (Deuteronomy  11.  3,  4;  Daniel  9.  14.)  his 
counsel — they  waited  not  for  tlie  development  of  God's 
counsel,  or  plan/or  their  deliverance,  at  His  own  time,  and 
in  his  own  way.  14.  Lit.,  lusted  a  lust  (quoted  from  Num- 
bers 11. 4,  Margin).  Previously,  there  had  been  impatience 
as  to  necessaries  of  life ;  here  it  is  lusting  (Psalm  78.  18).  15. 
but  sent  leanness — rather,  "and  sent,"  i.  e.,  and  thus,  even 
in  doing  so,  the  punishment  was  inflicted  at  tlie  very  time 
their  request  was  granted.  So  Psalm  78.  80,  "While  their 
meat  was  yet  in  their  raouths,  the  wrath  of  God  came 
upon  them."  soul— tlie  animal  soul,  which  craves  for 
food  (Numbers  11.  6;  Psalm  107.  IS.)  This  soul  got  its  wish, 
and  with  it  and  in  it  its  own  punishment.  The  place  was 
therefore  called  Kibroth-hattaavah,  "the  graves  of  lust," 
because  there  they  buried  the  people  who  had  lusted. 
Animal  desires  when  gratified  mostly  give  only  a  hungry 
craving  for  more  (Jeremiah -2. 13).  IG,  18.  All  the  congre- 
gation took  part  with  Dathan,  Korah,  &c.,  and  their 
accomplices  (Numbers  16.  41).  Aaron  the  saint— ii?.,  the 
holy  one,  as  conseci'ated  priest ;  not  a  moral  attribute,  but 
one  designating  his  office  as  holy  to  the  Lord.  The  rebel- 
lion was  follo'.yed  by  a  double  punishment:  (1)  (v.  17)  of 
the  non-Leviiical  rebels,  the  Reubenites,  Dathan  and 
Abiram,  &c.  (Deuteronomy  11.  6;  Numbers  26.  10),  these 
were  swallowed  up  by  the  earth,  covered — "  closed  upon 
them"  (Numbers  16.  33).  (2)  Of  the  Levitical  rebels,  with 
Korah  at  their  head  {v.  18 ;  Numbers  16. 35 ;  26. 10),  these  had 
sinned  by  fire,  and  were  punished  by  fire,  as  Aaron's 
(being  high  priest)  sous  had  been  (Leviticus  10.2;  Num- 
bers 16. 1-35).  19-33.  From  indirect  setting  God  at  naught, 
they  pass  to  direct,  made— tliough  prohibited  in  Exodus 
20.  4,  5  to  make  a  likeness,  even  of  the  true  God.  calf- 
called  so  in  contempt.  They  would  have  made  an  ox  or 
bull,  but  their  idol  turned  out  but  a  calf ;  an  imitation  of 
the  Divine  symbols,  the  cherubim;  or  of  the  sacred  bull 
of  Egyptian  idolatry.  This  idolatry  was  more  sinful  in 
view  of  their  recent  experience  of  God's  power  in  Egypt 
and  His  wonders  at  Sinai  (Exodus  32. 1-6).  Though  In- 
tending to  worship  Jehovah  under  the  symbol  of  the  calf, 
yet  as  this  was  incompatible  with  his  nature  (Deuteron- 
omy 4. 15-17),  they  in  reality  gave  up  Him,  and  so  were 
given  up  by  Him.  Instead  of  the  Lord  of  heaven,  they 
had  as  their  glory  the  image  of  an  ox  that  does  notliing 
but  eat  grass.  33.  he  said — viz.,  to  Moses  (Deuteronoiay 
9. 13).  With  God,  saying  is  as  certain  as  doing ;  but  His 
purpose,  whilst  full  of  wrath  against  sin,  takes  into  ac- 
count the  mediation  of  Him  of  whom  Moses  was  the  type 
(Exodus  32. 11-14 ;  Deuteronomy  9. 18, 19).  Moses  his  chosen 
— i.  e.,  to  be  his  servant  (cf.  Psalm  105.  26).  in  the  breach 
— as  a  warrior  covers  with  his  body  the  broken  part  of  a 
wall  or  fortress  besieged,  a  perilous  place  (Ezekiel  13.5; 
22.  30).  to  turn  aivay  [or,  prevent]  his  wrath — (Numbers 
25. 11 ;  Psalm  78.  38.)  34-37.  The  sin  of  refusing  to  invade 
Canaan  "  the  pleasant  land"  (Jeremiah  3. 19 ;  Ezekiel  20.  6 ; 
Daniel  8. 9),  "  the  land  of  beauty,"  was  punished  by  the  de- 
struction of  that  generation  (Numbers  14.  28),  and  the 
threat  of  dispersion  (Deuteronomy  4. 25;  28.  32)  afterwards 
made  to  their  posterity,  and  fulfilled  in  tlie  great  calami- 
ties now  bewailed,  may  have  also  been  then  added,  de- 
spised—(Numbers  14.  31.)  believed  not  his  -»vord— by 
which  He  promised  He  would  give  them  the  land;  but 
rather  the  word  of  the  faithless  spies  (cf.  Psalm  78.  22). 
lifted  up  his  hand — or,  swore,  the  usual  form  of  swearing 
(cf.  Numbers  14.  30,  3Iargin).  37.  To  overthro-\v— Zi^,  "  To 
make  them  fall ;"  alluding  to  the  words  (Numbers  14.39). 
among  .  .  .  nations  lands  — the  "wilderness"  was  not 
more  destructive  to  the  fathers  (v.  26)  than  residence 
among  the  heathen  ("  nations")  shall  be  to  the  children. 
Leviticus  26. 33,  38  is  here,  before  the  Psalmist's  mind,  th& 


God's  Providence  over  His  People. 


PSALMS  CVII— CIX. 


David  Devoteth  hia  Enemtet. 


determination  against  the  "seed"  when  rebellious,  being 
not  expretised  in  Numbers  14.31-33,  but  implied  in  the  de- 
terniinatiou  against  the  fathers.  38-30.  sacrifices  of  tlie 
denfl — J.  p.,  of  lifeless  idols,  contrasted  with  "the  living 
God""  (Jeremiah  10.3-10;  of.  Psalm  115.  4-7;  1  Corinthians 
12.  l!l  On  the  words,  "joined  themselves  to  Baal-peor," 
seo  Numl^ers  25.  2,  3,  5.  Baal-peor,  i.  e.,  the  possessor  of  Feor, 
the  mountain  on  which  Chemosh,  the  idol  of  Moab,  was 
worshipped,  and  at  the  foot  of  wliich  Isi'ael  at  the  time  lay 
encamped  (Numbers  23. 2S).  The  name  never  occurs  ex- 
cept ir  connection  with  tliat  locality  and  that  circum- 
stance, provoked — excited  grief  and  indignation  (Psalm 
6.7;  78.58).  stood— as  Aaron  "stood  between  the  living 
a  nd  the  dead,  and  the  plague  was  stayed"  (Numbers  16. 48). 
executed  jiidgnieut — lit.,  judged,  including  sentence  and  act. 
31.  counted  .  .  .  rigliteotisiiess — "a  just  and  rewardable 
action."  tor— or,  unto,  to  the  procuring  of  righteousness, 
as  in  Romans  4.  2;  10.  4.  Here  it  was  a  particular  act,  not 
faitli,  nor  its  oljject  Christ;  and  tvhat tvas procured yras  not 
justifying  righteousness,  or  what  was  to  be  rewarded  with 
♦eternal  life;  for  no  one  act  of  man's  can  be  taken  for  com- 
plete obedience.  But  it  was  that  which  God  approved 
and  rewarded  with  a  perpetual  priesthood  to  him  and  his 
descendants  (Numbers  25.13;  1  Clironicles  6.4,  &c.).  33, 
33.  (Cf.  Numbers  20.  3-12;  Deuteronomy  1.  37;  3.  26.)  went 
111  witU  [lit.,  u'as  bad  for]  Moses — his  conduct,  though 
under  great  provocation,  was  punished  by  exclusion  from 
Ca  naan.  34t-39.  They  not  only  failed  to  expel  the  heathen, 
as  God  "commanded"  (Exodus  23.  32,  33),  lit.,  said  (they 
shoidd),  but  conformed  to  their  idolatries,  and  thus  be- 
came spiritual  adulterers  (Psalm  73.  27).  unto  devils — 
Septuagint,  demon's  (ef.  1  Corinthians  10. 20),  or  evil  spirits. 
polluted  -tvitli  blood — lit.,  blood,  or  murder  (Psalm  5.  6;  26. 
9).  4:0-4:3.  Those  nations  first  seduced  and  then  oppressed 
them  (cf.  Judges  1.  34;  2.  14;  3.  30).  Their  apostasies  un- 
gratefully repaid  God's  many  mercies  till  He  finally  aban- 
doned tliera  to  punishment  (Leviticus  26.39).  4:4^4:6.  If, 
as  is  probable,  tills  Psalm  was  written  at  the  time  of  the 
captivity,  the  writer  now  intimates  the  tokens  of  God's 
returning  favour,  repented — (cf.  Psalm  90. 13).  made  .  .  . 
pitied— (1  Kings  8.50;  Daniel  1.  9).  These  tokens  encour- 
age tlie  prayer  and  the  promise  of  praise  (Psalm  30.4), 
which  is  well  closed  by  a  doxology. 

PSALM    CVII. 

Ver.  1-43.  Although  the  general  theme  of  this  Psalm 
may  have  been  suggested  by  God's  special  favour  to  the 
Israelites  in  tlieir  restoration  from  captivity,  it  must  be 
regarded  as  an  instructive  celebration  of  God's  praise  for 
His  merciful  providence  to  all  men  in  their  various  emer- 
gencies. Of  these  several  are  given — captivity  and  bond- 
age, wanderings  by  land  and  sea,  and  famine;  some  as 
evidences  of  God's  displeasure,  and  all  the  deliverances  as 
evidences  of  His  goodness  and  mercy  to  them  who  hum- 
blj'  seelv  Him. 

1,  3.  Tliis  call  for  thankful  praise  isthe  burden  or  chorus 
(cf.  V.  8.  15,  &e.).  redeemed  of  tlie  Lord — (cf.  Isaiali  35.  9, 
10).  say— i'.  e.,  that  His  mercy,  &c.  hand  of— or,  power  of 
enemy.  3.  gatUered— alluding  to  the  dispersion  of  cap- 
lives  througliout  tlie  Babylonian  empire,  from  tlie  soutli 
— lit.,  the  sea,  or,  Red  Sea  (Psalm  114.  3),  which  was  on  the 
south.  4:-7.  A  graphic  picture  is  given  of  tlie  sufferings 
of  those  who  from  distant  lands  returned  to  Jerusalem; 
or,  as  city  of  liabitatlonmay  mean  tlie  land  of  Palestine. 
fainted— was  overwhelmed  (Psalm  61.8;  77.3).  8,  9.  To 
tlie  cliorus  is  added,  as  a  reason  for  praise,  an  example  of 
tlie  extreme  distress  from  wliich  they  liad  been  delivered 
— extreme  hunger,  the  severest  privation  of  a  journey  in 
tlie  desert.  JO-16.  Their  sufferings  were  for  their  rebel- 
lion against  (Psalm  105.  28)  the  words,  or  purposes,  or 
promises,  of  God  for  their  benefit.  When  humbled  they 
cry  to  God,  who  delivers  them  from  bondage,  described  as 
a  darlv  dungeon  with  doors  and  bars  of  metal,  in  which 
they  are  bound  in  iron— t.  <?.,  chains  and  fetters.  8l»ado-»v 
of  deatU— darltness  with  danger  (Psalm  2;^.  4).  broltcn— 
lit.,  shivered  (Isaiali  45.2).  17-33.  Whether  the  same  or 
not,  this  exigency  illustrates  that  dispensation  of  God 
ttccorciinp  io  which  sin  brings  its  own  punishment,    are 


afflicted— Zi7.,  afflict  themselves,  i.  e,,  bring  on  disease,  de- 
noted by  loathing  of  food,  and  drawing  near  unto  [lit., 
even  to]  tlie  gates  [or,  domains.  Psalm  9.  16]  of  death, 
sent  his  word— i.  e.,  put  forth  His  power,    their  desti-uc- 

tions— i.  e.,  that  which  threatened  them.  To  the  chorus  is 
added  the  mode  of  giving  thanks,by  a  sacrifice  and  joyful 
singing  (Psalm  50. 14).  33-33.  Here  are  set  forth  the  perils 
of  seafaring,  futility  of  man's  and  elHciency  of  God's 
help,  go  .  .  .  sea— Alluding  to  the  elevation  of  the  land 
at  the  coast.  These  see  .  .  .  deep— Illustrated  both  by  the 
storm  He  raises  and  the  calm  He  makes  with  a  word 
(Psalm  33.  9).  waves  thereof— Zi^.,  His  waves  (God's,  Psalm 
42. 7).  are  ,  .  .  end— ^i'^.,  all  their  tvisdom  sivallows  up  itself, 
destroys  itself  by  vain  and  contradictory  devices,  such  as 
despair  induces.  He  maketh  .  ,  .  calm— or,  to  stand  to 
stillness,  or  in  quiet.  Instead  of  acts  of  temple  worship, 
those  of  the  synagogue  are  here  described,  where  the  peo- 
ple with  the  assembly,  or  session  of  elders,  convened  for 
reading,  singing,  prayer,  and  teaching.  33-4:1.  God's 
providence  is  illustriously  displayed  in  His  influence  on 
two  great  elements  of  human  prosperity,  the  earth's  pro- 
ductiveness, and  the  powers  of  government.  He  punishes 
the  wicked  by  destroying  the  sources  of  fertility,  or,  in 
mercy,  gives  fruitfulness  to  deserts,  which  become  the 
homes  of  a  busy  and  successful  agricultural  population. 
By  a  permitted  misrule  and  tyranny,  this  scene  of  pi'os- 
perity  is  changed  to  one  of  adversity.  He  rules  rulers, 
setting  up  one  and  putting  down  another,  -ivander  .  .  . 
wildei-ness— reduced  to  misery  (Job  12.24).  43,  4:3.  In 
this  providential  government,  good  men  will  re:joice,  and 
the  cavils  of  the  wicked  will  be  stopped  (Job  5.  16;  Isaiah 
52. 15),  and  all  who  take  right  views  will  appreciate  God's 
unfailing  mercy  and  unbounded  love. 

PSALM    CVIII. 

Ver.  1-13.  This  Psalm  is  composed,  v.  1-5  of  Psalm  57. 
7-11,  and  v.  6-12  of  Psalm  60. 5-12.  The  varieties  are  verbal 
and  trivial,  except  that  in  v.  9,. "over  Philistia  will  I  tri- 
umph," differs  from  Psalm  60.8,  the  interpretation  of 
which  it  confirms.  Its  altogether  triumpliant  tone  may 
intimate  that  it  was  prepared  by  David,  omitting  the 
plaintive  portions  of  the  other  Psalms,  as  commem- 
orative of  God's  favour  in  the  victories  of  His  people. 

PSALM    CIX. 

Ver.  1-31.  The  writer  complains  of  his  virulent  enemies, 
on  whom  he  imprecates  God's  righteous  punisliment,  and 
to  a  prayer  for  a  Divine  interposition  in  liis  behalf  ap- 
pends the  expression  of  his  confidence  and  a  promise  of 
his  praises.  This  Psalm  is  remarkable  for  tlie  number 
and  severity  of  its  imprecations.  Its  evidenf  typical 
character  (cf.  v.  8)  justifies  the  explanation  of  these  already 
given,  tliat  as  the  language  of  David  respecting  his  own 
enemies,  or  those  of  Christ,  it  has  respect  not  to  tlie  peni- 
tent, but  to  the  impenitent  and  implacable  foes  of  good 
men,  and  of  God  and  His  cause,  whose  inevitable  fate  is 
thus  indicated  by  inspired  authority. 

I.God  of  my  praise — its  object,  thus  recognizing  God 
as  a  certain  helper.  Be  not  silent  (ef.  Psalm  17.  13;  28.  1). 
3.  For  the  mouth  .  .  .  opened  [or,  They  liav^"  opened  a 
wicked  mouth]  against  me— lit.,  U'ith  me,  i.  e..  Their  inter- 
course is  lying,  or,  they  slander  me  to  my  face  (INIatthew 
26.  59).  3.  (Cf.  Psalm  35.  7 ;  69. 4.)  4,  5.  They  return  evil  for 
good  (cf.  Psalm  27. 12 ;  Proverbs  17. 13).  I  give  myself  unto 
prayer— or  lit.,  I  (am)  prayer,  or,  as  for  me,  prayer,  i.  e.,  it 
is  my  resource  for  comfort  in  distress.  6.  over  him — one 
of  his  enemies  prominent  in  malignity  (Psalm  55. 12).  let 
Satan  stand— as  an  accuser,  whose  place  was  the  right 
hand  of  the  accused  (Zechariah  3. 1,2).  7.  The  condemna- 
tion is  aggravated  when  prayer  for  relief  is  treated  as  a 
sin.  8.  Tlie  opposite  blessing  is  long  life  (Psalm  91.  16; 
Proverbs  .3.  2).  The  last  clause  is  quoted  as  to  Judas  by 
Peter  (Acts  1. 20).  office— /(7.,  charge,  Septuagint,  a  nd  Peter, 
oversight.  9,10.  Let  his  family  share  the  punisliment, 
his  children  be  as  wandering  beggars  to  prowl  in  their 
desolate  homes,  a  greedy  and  relentless  creditor  gi'asp 
ills  substance,  his  labour,  or  the  fruit  of  it,  enure  to  stran- 
gers and  not  his  heirs,  and  his  unprotected,  fatherless 

379 


\ 


.  Of  Christ's  Kingdom. 


PSALMS  CX,  CXI. 


The  People  Incited  to  Praise  God, 


children  fall  In  want,  so  that  his  posterity  shall  utterly 
fail.  13.  posterity— lit.,  end,  as  Psalm  37.38,  or,  what 
comes  after,  i.  e.,  reward,  or  success,  or  its  expectation, 
of  which  posteritj^  was  to  a  Jew  a  prominent  part.  14, 15. 
Added  to  the  terrible  overthrow  following  his  own  sin, 
let  there  be  the  imputation  of  his  parents'  guilt,  that  it 
may  now  come  before  God,  for  His  meting  out  its  full 
consequences,  in  cutting  oft"  the  memory  of  them  (i.e.,  the 
parents)  from  the  earth  (Psalm  34.  16).  16.  Let  God  re- 
member gailt,  because  he  (the  wicked)  did  not  remember 
mercy,  poor  and  needy  .  .  .  broUen  in  Heart — i.  e., 
pious  suflerer  (Psalm  34. 18;  35. 10;  40. 17).  17-19.  Let  his 
loved  sin,  cursing,  come  upon  him  in  punishment  (Psalm 
35.  8),  thoroughly  fill  him  as  water  and  oil,  permeating  to 
fivery  part  of  his  system  (cf.  Numbers  5.  22-27),  and  become 
a  garment  and  a  girdle  for  a  perpetual  dress.  30.  Let 
this  .  .  .  reward— or,  wages,  pay  for  labour,  the  fruit  of 
the  enemy's  wickedness,  from  the  Lord— as  His  judicial 
act.  ai,  3a.  do  .  .  .  for  me— /.  e.,  kindness,  -tvonnded— 
lU.,  pierced  (Psalm  09.  16,  29).  33.  lifee  tUe  shadow— (Cf. 
Psalm  102.  11.)  tossed  up  and  down— or,  driven  (Exodus 
10.  19).  34,  35.  Taunts  and  reproaches  aggravate  his 
afflicted  and  feeble  state  (Psalm  22.  6,  7).  36,  37.  Let  my 
deliverance  glorify  thee  (cf.  Psalm  59.  13).  38-31.  In  con- 
fidence that  God's  blessing  would  come  on  him,  and  con- 
fusion and  shame  on  his  enemies  (Psalm  73. 13),  he  ceases 
to  regard  their  curses,  and  anticipates  a  season  of  joyful 
and  public  thanksgiving;  for  God  is  near  to  protect 
(Psalm  16.  8;  34.  6)  the  poor  from  all  unrighteous  judges 
who  may  condemn  him. 

PSALM  CX. 

Ver.  1-7.  The  explicit  application  of  this  Psalm  to  our 
Saviour,  by  Him  (Matthew  22.  42-45)  and  by  the  apostles 
(Acts  2.  34;  1  Corinthians  15.  25;  Hebrews  1. 13),  and  their 
frequent  reference  to  its  language  and  purport  (Ephesians 
1.  20-22;  Philemon  2.9-11;  Hebrews  10.12,  13),  leave  no 
doubt  of  its  purely  proplietic  character.  Not  only  was 
there  nothing  in  the  position  or  character,  personal  or 
official,  of  David  or  any  other  descendant,  to  justify  a. 
reference  toeither,  but  the  utter  severance  from  tlie  royal 
office  of  all  priestly  functions  (so  clearly  assigned  the 
subject  of  this  Psalm)  positively  forbids  such  a  reference. 
Tlie  Psalm  celebrates  the  exaltation  of  Christ  to  the  throne 
of  an  eternal  and  increasing  kingdom,  and  a  perpetual 
priesthood  (Zechariali  6.  13),  involving  the  subjugation 
of  His  enemies  and  the  multiplication  of  His  subjects, 
and  rendered  infallibly  certain  bj'  the  word  and  oath  of 
Almighty  God. 

1.  TUe  Lord  saiA— lit.,  A  saying  of  the  Lord  (cf.  Psalm  36. 
1),  a  formula,  used  in  prophetic  or  other  solemn  or  ex- 
press declarations,  my  lord— That  the  Jews  understood 
this  term  to  denote  the  Messiali  their  traditions  show, 
and  Christ's  mode  of  arguing  on  such  an  assumption 
(Matthew  22.  44)  also  proves.  To  sit  at  the  right  hand  was 
not  only  a  mark  of  honour  (1  Kings  2. 19),  but  also  implied 
participation  of  power  (Psalm  45.9;  Mark  16. 19;  Ephe- 
sians 1.  20).  Sit— as  a  king  (Psalm  29.  10),  though  the  posi- 
tion rather  tlian  posture  is  intimated  (cf.  Acts  7.  55,  56). 
until  I  make,  &e.— Tlie  dominion  of  Christ  over  His  en- 
emies, as  commissioned  by  God,  and  entrusted  with  all 
power  (Matthew  28. 18)  for  their  subjugation,  will  assu- 
redly be  established  (1  Corinthians  15. 24-28).  This  is  neither 
His  government  as  God,  nor  that  which,  as  the  incarnate 
Saviour,  He  exercises  over  His  people,  of  whom  He  will 
ever  be  Hepd.  tUlne  enemies  tliy  footstool— an  expres- 
sion taken  from  the  custom  of  Eastern  conquerors  (cf. 
Joshua  10.24;  Judges  1.7)  to  signify  a  complete  subjec- 
tion. 3.  tlie  rod  of  tliy  strength — the  rod  of  correction 
(Isaiali  9.  4;  10.  15;  Jeremiah  48.  12),  by  which  thy  strength 
will  be  known.  This  is  His  Word  of  truth  (Isaiah  2.  3 ;  11. 
4),  converting  some  and  confounding  othei's  (cf.  2  Thessa- 
lonians  2.  8).  out  of  Zion— or,  the  Church,  in  which  God 
dwells  by  His  Spirit,  as  once  by  a  visible  symbol  in  the 
tabernacle  on  Zion  (cf.  Psalm  2.  G).  rule  thou,  &c.— over 
enemies  now  conquered,  in  their  midst — once  set  upon, 
as  by  ferocious  beasts  (Psalm  22.  16),  now  humbly,  though 
reluctantly,  confessed  as  Lord  (Philippians  2. 10,  11).  3. 
S80 


Thy  people  .  .  .  willing— ii«.,  Thy  people  {are)  fret-will 
offerings;  for  such  is  the  proper  rendering  of  the  word 
"willing,"  -wYxich  is  a  plural  noun,  and  not  an  adjective 
(cf.  Exodus  25.  2;  Psalm  54.  6),  also  a  similar  form  (Judges 
5.  2-9).  in  tlie  day  of  thy  power — thy  people  freely  ofler 
themselves  Romans  12. 1)  in  thy  service,  enlisting  under 
thy  banner,  in  the  beauties  of  holiness — either  as 
Psalm  29.  2,  the  loveliness  of  a  spiritual  worship,  of  which 
the  temple  service,  in  all  its  material  splendours,  was  but 
a  type ;  or  more  probably,  the  appearance  of  the  worsh  Ip- 
pers,  who,  in  this  spiritual  kingdom,  are  a  nation  of  kings 
and  priests  (1  Peter  2.  9 ;  Revelation  1.  5),  attending  this 
Priest  and  King,  clothed  in  those  eminent  graces  which 
the  beautiful  vestments  of  the  Aaronic  priests  (Leviticus  - 
16.  4)  typified.  The  last  very  obscure  clause— from  the 
womb  .  .  .  youth — may,  according  to  this  view,  be  thus 
explained:  The  woi'd  youth  denotes  a  period  of  life  distin- 
guished for  strength  and  activity  (cf.  Ecclesiastes  11.  9)— 
the  dew  is  a  constant  emblem  of  whatever  is  refreshing 
and  strengthening  (Proverbs  19. 12;  Hosea  14. 5).  The  Mes- 
siah, then,  as  leading  His  people,  is  represented  as  con- 
tinually in  the  vigour  of  j-outli,  refreshed  and  strength- 
ened by  the  early  dew  of  God's  grace  and  Spirit.  Thus 
the  plirase  corresponds  as  a  member  of  a  parallelism  with 
"the  day  of  thy  power'''  in  the  first  clause.  "In  the  beauty 
of  holiness"  belongs  to  tliis  latter  clause,  corresponding  to 
"  Thy  people"  in  the  first,  and  the  colon  after  "morning" 
is  omitted.  Others  prefer :  Thy  youth,  or  youthful  vigour, 
or  body,  sliall  be  constantly  refreshed  by  successive  acces- 
sions of  people  as  dew  from  the  early  morning;  and  this 
accords  with  the  New  Testament  idea  that  the  Church  is 
Christ's  body  (cf.  Micah  5. 7).  4.  The  perpetuity  of  the 
priesthood,  here  asserted  on  God's  oath,  corresponds  with 
that  of  the  kingly  office  just  explained,  after  the  order 
—(Hebrews  7. 15)  after  the  similitude  of  Melchisedek,  is 
fully  expounded  by  Paul,  to  denote  not  only  perpetuity, 
appointment  of  God,  and  a  royal  priesthood,  but  also  the 
absence  of  priestly  descent  and  succession,  and  superior- 
ity to  the  Aaronic  order.  5.  at  thy  riglit  hand — as  Psalm 
109.  31,  upholding  and  aiding,  which  is  not  inconsistent 
with  V.  1,  where  the  figure  denotes  participation  of  power, 
for  here  He  is  presented  in  another  aspect,  as  a  warrior 
going  against  enemies,  and  sustained  by  God.  strike 
tliroxigli — smite  or  crusli.  kings— not  common  men,  but 
their  rulers,  and  so  all  under  them  (Psalm  2.  2, 10).  6.  Tho 
person  is  again  changed.  Tlie  Messiah's  conquests  are 
described,  tliough  His  work  and  God's  are  the  same.  As 
after  a  battle,  whose  field  is  strewn  with  corpses,  the  con- 
queror ascends  tlie  seat  of  empire,  so  shall  He  judge  or 
rule  among  many  nations,  and  subdue  the  head  [or  (as 
used  collectively  for  many)  the  heads]  over  many  lands, 
w^ound — Hi.,  smite,  or  crush  (cf.  v.  5).  7.  As  a  conqueror, 
"  faint,  j'et  pursuing,"  He  shall  be  refreshed  by  "  the  brook 
in  the  way,"  and  pursue  to  completion  His  divine  and 
glorious  triumphs. 

PSALM  CXI. 

Ver.  1-10.  The  Psalmist  celebrates  God's  gracious  deal- 
ings with  His  people,  of  which  a  summary  statement  is 
given. 

1.  Pi-aise  ye  tlie  Lord — or.  Hallelujah  (Psalm  104.  35). 
This  seems  to  serve  as  a  title  to  those  of  the  later  Psalms, 
which,  like  tliis,  set  forth  God's  gracious  government  and 
its  blessed  fruits.  This  praise  claims  the  whole  heart 
(Psalm  86. 12),  and  is  rendered  publicly,  upright — a  title 
of  tlie  true  Israel  (Psalm  32.  11).  3.  His  works,  i.  e.,  of 
providence  and  grace,  are  sought — or,  carefully  studied, 
by  all  desiring  to  know  them.  3,  4.  honourable  and 
glorious— ii^.,  honour  and  majesty,  which  illustrate  His 
glorious  perfections,  rigliteousness— (Psalm  7.  17;  31.  1), 
which  He  has  made  memorable  by  wonders  of  love  and 
mercy,  in  supplying  the  wants  of  His  people  according  to 
covenant  engagements.  6-8.  His  power  Avas  shown  espe- 
cially in  giving  tliem  tlie  promised  land,  and  His  faith- 
fulness and  justice  thus  displayed  are,  like  His  precepts, 
reliable  and  of  permanent  obligation.  9.  The  deliverance 
He  provided  accorded  to  His  established  covenant.  Thua 
He  manifested  Himself  in  the  sum  of  His  perfections 


Exhorialion  to  Fear  God. 


PSALMS  cxir— CXVIII. 


Exhortation  to  Praise  God. 


(P«ilm  20.  1,  7;  22.  3)  worthy  of  reverence.  10.  And  hence 
love  and  fear  of  such  a  God  is  the  chief  element  of  true 
wisdom  (of.  Proverbs  1.  7;  9. 10). 

PSALM   CXII. 

Ver.  1-10.  This  Psalm  may  be  regarded  as  an  exposition 
of  Psahn  111.  10,  presenting  the  happiness  of  those  who 
fear  and  obey  God,  and  contrasting  the  fate  of  the  un- 
godly. 

1.  True  fear  produces  obedience  and  this  happiness.  3, 
li.  Temporal  blessings  follow  the  service  of  God,  excep- 
tions occurring  only  as  they  are  seen  by  God  to  be  incon- 
sistent with  those  spiritual  blessings  which  are  better. 
4.  llsht—Jirj.  for  relief  (Psalm  27.  1 ;  97.  11).  The  upright 
are  like  God  (Leviticus  0.  3G;  Psalm  111.  4).  5-9.  Generos- 
ity, sound  judgment  in  business,  and  confidence  in  God, 
form  a  character  which  preserves  from  fear  of  evil  and  en- 
sures success  against  enemies.  While  a  man  thus  truly 
pious  is  liberal,  he  increases  in  substance,  not  be  moved 
— (of.  Psalm  13.  4  ;  15.  5.)  laeart  is  estalblislied— or,  firm  in 
right  principles,  see  Iuls  desire— (Psalm  50.  23;  54.  7.)  10. 
Disappointed  in  their  malevolent  wishes  by  the  prosperity 
of  the  pious,  the  wicked  are  punished  by  the  working  of 
their  evil  passions,  and  come  to  naught. 

PSALM  CXIII. 

"Var.  1-9.  God's  majesty  contrasted  with  His  condescen- 
sion and  gracious  dealings  towards  the  humble  furnish 
matter  and  a  call  for  praise.  The  Jews,  it  is  said,  used  this 
and  Psalm  114.-11S.  on  their  great  festivals,  and  called  them 
the  Greater  Hallcl,  or  Hymn. 

1-3.  Earnestness  and  zeal  are  denoted  by  the  emphatic 
repetitions,  servajits— or,  all  the  people  of  God.  name 
of  tlie  Lord — perfections  (Psalm  5.  11 ;  111.  9).  From  the 
rising,  &c.— All  the  world.  4-6.  God's  exaltation  en- 
hances His  condescension;  7,  8,  which  is  illustrated  as 
often  in  raising  the  worthy  poor  and  needy  to  honour  (cf. 
1  Samuel  2.  8;  Psalm  44.25).  9.  On  this  special  case,  cf, 
1  Samuel  2.  21.  Barrenness  was  regarded  as  a  disgrace, 
and  is  a  type  of  a  deserted  Church  (Isaiah  54.  1).  tlie  bar- 
ren ^voman  .  .  .  lionse — lit.,  the  barren  of  the  house,  so  that 
the  supplied  words  may  be  omitted. 

PSALM    CXIV. 

Ver.  1-8.  The  writer  briefly  and  beautifully  celebrates 
God's  former  care  of  His  people,  to  whose  benefit  nature 
was  miraculously  made  to  contribute. 

1-4.  of  strange  language — (cf.  Psalm  81.  5.)  skipped 
.  .  .  rjtms^(Psalm  29.  6),  describes  the  waving  of  moun- 
tain forests,  poetically  representing  the  tnotion  of  the 
mountains.  The  poetical  description  of  the  effect  of  God's 
presence  on  the  sea  and  Jordan  alludes  to  the  history 
(Exodus  14.  21 ;  Joshua  3.  14-17).  Jutlah  is  put  as  a  parallel 
to  Israel,  because  of  the  destined  as  well  as  real  promi- 
nence of  tliat  tribe.  5-8.  The  questions  place  the  implied 
answers  in  a  more  striking  form,  at  the  presence  of— 
lit.,  from  be/ore,  as  if  afirighted  by  the  wonderful  display 
of  God's  power.  Well  may  such  a  God  be  trusted,  and 
great  should  bo  His  praise. 

PSALM    CXV. 

Ver.  1-18.  The  Psalmist  prays  that  God  would  vindi- 
cate His  glory,  wliicli  is  contrasted  with  the  vanity  of 
idols,  while  the  folly  of  their  worshippers  is  contrasted 
with  the  trust  of  God's  people,  who  are  encouraged  to  its 
exercise  and  to  unite  in  tlie  praise  which  it  occasions. 

1-3.  The  vindication  of  God's  mercy  and  faithfulness 
(Psalm  25.  10;  36.  6)  is  the  c/lary  of  His  name,  which  is  de- 
sired to  be  illustrated  in  the  deliverance  of  His  people,  as 
the  implied  mode  of  its  manifestation.  In  view  of  the 
taunts  of  the  heathen,  faith  in  His  dominion  as  enthroned 
in  the  heaven  (Psalm  2.4;  11.4)  is  avowed,  where  is 
notv,  &c.—now  is  "  not  a  particle  of  time,  but  of  entreaty," 
as  in  our  forms  of  speech,  "Come  now,"  "See  now,"  &c. 
4-7.  (Cf.  Isaiah  40.  18-20;  44.  9-20.)  speak  .  .  .  tUroat— lit., 
vuitlcr,  not  even  utter  articulate  sounds.  8.  every  one 
tUnt  trustetli — they  who  trust,  whether  makers  or  not. 
0-13.  The  repetitions  imply  earnestness.    14.  Opposed  to 


the  decrease  pending  and  during  the  captivity.  15-17. 
Tliey  were  not  only  God's  peculiar  people,  but  as  living 
inhabitants  of  earth,  assigned  the  worli  of  His  praise  as 
monuments  of  Divine  power,  wisdom  and  goodness.  18. 
Hence  let  us  fulfil  the  purpose  of  our  creation,  and  ever- 
more show  forth  His  praise. 

PSALM   CXVI. 

Ver.  1-19.  The  writer  celebrates  the  deliverance  from  ex- 
treme perils  by  which  he  was  favoured,  and  pledges  grate- 
ful and  pious  public  acknowledgments. 

1,  3.  A  truly  grateful  love  will  be  evinced  by  acts  of 
worship,  which  caZ^mfir  OH  Ood  expresses  (v.  13;  Psalm  55. 
16;  86.  7;  cf.  Psalm  17.  6;  31.  2).  3,  4.  For  similar  figures 
for  distress  (Psalm  18.  4,  5).  gat  Hold  npon  me— anotliei 
sense  ("found")  of  the  same  word  follows,  as  we  speak  of 
disease  finding  us,  and  of  our  finding  or  catcliing  disease. 
5-8.  The  relief  which  he  asked  is  the  result  not  of  his 
merit,  but  of  God's  known  pity  and  tenderness,  which  is 
acknowledged  in  assuring  himself  (liis  soul.  Psalm  11. 1; 
16.  10)  of  rest  and  peace.  All  calamities  are  represented 
by  death,  tears  and  falling  of  the  feet  (Psalm  56.  13).  9.  -vvallt 
before  tlie  Lord— act,  or  live  under  His  favour  and  guid- 
ance (Genesis  17.  1 ;  Psalm  61.  7).  land  of  tlie  living— 
(Psalm  27.  13).  10, 11.  Confidence  in  God  opposed  to  dis- 
trust of  men,  as  not  reliable  (Psalm  68.  8,  9).  He  speaks 
fi'om  an  experience  of  the  result  of  his  faith,  in  my  Iiaste 
—lit.,  terror,  or  agitation,  produced  by  his  affliction  (cf. 
Psalm  31.  22).  13-14.  These  are  modes  of  expressing  acts 
of  worship  (cf.  v.  4  ;  Psalm  50.  14 ;  Jonah  2.  9).  tlie  cup  of 
salvation— the  drink  ofl'ering  which  was  part  of  the  thank 
oflfering  (Numbers  15.  3-5).  no-»v— (cf.  Psalm  115.  2).  "Oh, 
that  (I  may  do  it)"  in  the  pi-esence,  &c.  15, 16.  By  the 
plea  of  being  a  home-born  servant,  he  intimates  his  claim 
on  God's  covenant  love  to  His  people.  17-19.  An  ampler 
declaration  of  his  purpose,  designating  the  place,  the 
Lord's  house,  or  earthly  residence  in  Jerusalem. 

PSALM    CXVII. 

Ver.  1,2.  This  may  be  regarded  as  a  doxology,  suitable 
to  be  appended  to  any  Psalm  of  similar  character,  and 
prophetical  of  the  prevalence  of  God's  grace  in  the  world, 
in  which  aspect  Paul  quotes  it  (Romans  15. 11;  cf.  Psalm 
47.2;  66.8). 

3.  is  great  to-ward  us — lit.,  prevailed  over  or  protected  us. 

PSALM    CXVIII. 

Ver.  1-29.  After  invoking  others  to  unite  in  praise,  the 
writer  celebrates  God's  protecting  and  delivering  care 
towards  him,  and  then  represents  himself  and  the  people 
of  God  as  entering  the  sanctuary  and  uniting  in  solemn 
praise,  with  prayer  for  a  continued  blessing.  Whether 
composed  by  David  on  his  accession  to  power,  or  by  some 
later  writer  in  memory  of  the  restoration  from  Babylon, 
its  tone  is  joyful  and  trusting,  and,  in  describing  the  for- 
tune and  destiny  of  the  Jewish  Cliurch  and  its  visible 
head,  it  is  typically  prophetical  of  the  Christian  Church 
and  her  greater  and  invisible  Head. 

1-4.  Tlie  trine  repetitions  are  emphatic  (cf.  v.  10-12, 15, 
16;  Psalm  115.12,  l.t).  Let  .  .  .  say— Oh !  that  Israel  may 
say.  now— as  Psalm  115. 2;  so  in  v.  3,  4.  After  "  notv  say'' 
supply  "  give  thanks."  that  his  mercy— or  /<»•  his  mercy. 
5.  distress— Zi7,  straits,  to  which  large  place  corresponds, 
as  Psalm  4. 1 ;  31.  8.  6,  7.  Men  are  helpless  to  hurt  him, 
if  God  be  with  him.  (Psalm  56.  9),  and,  if  enemies,  will  be 
vanquished  (Psalm  54.7).  8,  9.  Even  the  most  powerful 
men  are  less  to  be  trusted  than  God.  10-13.  Though  as 
numerous  and  irritating  as  bees,  by  God's  help  his  ene- 
mies would  be  destroyed,  as  the  Are  of  thorns— sud- 
denly, in  the  name,  &c.— by  the  power  (Psalm  20.5; 
124.  8).  13-16.  The  enemy  is  triumphantly  addressed  as 
if  present,  rejoicing  and  salvation— the  latter  as  cause 
of  the  former,  riglit  hand  .  ,  ,  Is  exalted— His  power 
greatly  exerted,  17, 18.  He  would  live,  because  confident 
his  life  would  be  for  God's  glory,  19-31.  Whether  an 
actual  or  figurative  entrance  into  God's  house  be  meant, 
the  purpose  of  solemn  praise  is  intimated,  in  which  only 
the  righteous  would  or  could  engage.  33, 33.  These  words 

381 


Sundry  Prayers,  Praises, 


PSALM  CXIX. 


and  Pfvfessions  of  Obedience. 


are  applied  by  Christ  (Matthew  21. 42)  to  Himself,  as  the 
foundation  of  the  Church  (cf.  Acts  4.11;  Ephesians  2.  20; 
1  Peter  2.  4,  7).  It  maj'-  here  denote  God's  wondrous  ex- 
altation to  power  and  influence  of  him  whom  the  rulers 
of  the  nation  despised.  Whether  (see  above)  David  or 
Zerubbabel  (cf.  Haggai  2.  2;  Zechariah  4. 7-10)  be  primarily 
meant,  there  is  here  typically  represented  God's  more 
wonderful  doings  in  exalting  Christ,  crucifled  as  an  im- 
postor, to  be  the  Prince  and  Saviour  and  Head  of  His 
Church.  24.  Tlxis  is  tlie  day— or  period  distinguished 
by  God's  ftxvour  of  all  others.  35.  Save  now— Hebrew, 
Ilosannah  (cf.  Psalm  115.  2,  &c.,  as  to  now),  a  form  of  prayer 
(Psalm  20.9),  since,  in  our  use,  of  praise.  36.  he  tliat 
coicietli  .  ,  .  liord— As  above  intimated,  this  may  be  ap- 
plied to  the  visible  head  of  the  Jewish  Church  entering 
the  sanctuary,  as  leading  the  procession;  typically  it  be- 
longs to  Him  of  whom  the  phrase  became  an  epithet 
(Malachi  3. 1 ;  Matthew  21.  9).  3T-39.  showed  «s  light- 
er favour  (Psalm  27. 1 ;  97. 11).  With  the  sacrificial  victim 
brought  bound  to  the  altar  is  united  the  more  spiritual 
otfering  of  praise  (Psalm  50. 14,  23),  expressed  in  the  terms 
with  which  the  Psalm  opened. 

PSALM    CXIX. 

"Ver.  1-176.  This  celebrated  Psalm  has  several  peculiar- 
ities. It  is  divided  into  twenty-two  parts  or  stanzas,  de- 
noted by  the  twenty-two  letters  of  the  Hebrew  alphabet. 
Each  stanza  contains  eight  verses,  and  the  first  letter  of 
each  verse  is  that  which  gives  name  to  the  stanza.  Its 
contents  are  mainly  praises  of  God's  word,  exhortations 
to  its  perusal,  and  reverence  for  it,  prayers  for  its  proper 
influence,  and  complaints  of  the  wicked  for  despising  it. 
There  are  but  two  verses  (122, 132)  which  do  not  contain 
some  term  or  description  of  God's  word.  These  terms 
are  of  various  derivations,  but  here  used,  for  the  most 
part,  synonymously,  though  the  use  of  a  variety  of  terms 
seems  designed,  in  order  to  express  better  the  several 
aspects  in  which  our  relations  to  the  revealed  word  of 
God  arc  presented.  The  Psalm  does  not  appear  to  have 
any  relation  to  any  special  occasion  or  interest  of  the 
Jewish  Church  or  nation,  but  was  evidently  "intended 
as  a  manual  of  pious  thoughts,  especially  for  instruct- 
ing the  young,  and  its  peculiar  artificial  structure  was 
probably  adopted  to  aid  the  memory  in  retaining  the 
language." 

1.  liiidefiled— W.,  complete,  perfect,  or  sincere  (cf.  Psalm 
37.  37).  ill  [or  o/]  the  -way— course  of  life,  wallc  [act]  in. 
the  laiv— according  to  it  (cf.  Luke  1. 6).  Law,  from  a  word 
meaning  to  teach,  is  a  term  of  rather  general  purport,  de- 
noting the  instruction  of  God's  word.  3.  testimonies— 
The  word  of  God  is  so  called,  because  in  it  He  testifies  for 
truth  and  against  sin.  seelc  him— i.  e.,  a  knowledge  of 
Him,  with  desire  for  conformity  to  His  will.  3.  his  ways 
—the  course  He  reveals  as  right.  4-6.  precepts— are  those 
directions  which  relate  to  special  conduct,  from  a  word 
meaning  to  inspect,  statutes  — or  ordinances,  positive 
laws  of  permanent  nature.  Both  words  originally  denote 
rather  positive  than  moral  laws,  such  as  derive  force  from 
the  Divine  appointment,  whether  their  nature  or  the 
reasons  for  them  are  apprehended  by  us  or  not.  com- 
inaiidiixeMts— or  institutions.  The  term  is  comprehen- 
sive, but  rather  denotes  fmidamental  directions  for  con- 
duet,  both  enjoining  and  forbidding,  have  respect  unto 
— or  regard  carefully  as  to  their  whole  purport.  7.  judg- 
ments—rules of  conduct  formed  by  God's  judicial  de- 
cisions. Hence  the  wide  sense  of  the  word  in  the  Psalms, 
so  that  it  includes  decisions  of  approval  as  well  as  con- 
demnation.   8.  Recognizes  the  need  of  Divine  grace. 

9.  The  whole  verse  may  be  read  as  a  question ;  for.  By 
taUiug  heed— is  better, /or  taking  heed,  i.e.,  so  as  to  do 
it.  Tlie  answer  is  implied,  and  inferable  from  v.  5, 10, 18, 
&c.,  i.  e.,  by  God's  grace.  10-16.  We  must  carefully  trea- 
sure up  the  word  of  God,  declare  it  to  others,  meditate  on 
it,  and  heartily  delight  in  it,  and  then  by  His  grace  we 
shall  act  according  to  it. 

17-20.  Life  is  desirable  in  order  to  serve  God;  that  we 
may  do  so  aright,  we  should  seek  to  have  our  eyes  opened 
to  behold  His  truth,  and  earnestly  desire  fully  to  under- 
382 


stand  it.  31-34.  God  will  rebuke  those  who  despise  His 
word,  and  deliver  His  servants  from  their  reproach, 
giving  them  boldness  in  and  by  His  truth,  even  before 
the  greatest  men. 

35-37.  Submitting  ourselves  in  depression  to  God,  He 
will  revive  us  by  His  promises,  and  lead  us  to  declare 
His  mercj'  to  others.  38-33.  In  order  to  adhere  to  His 
word,  we  must  seek  deliverance  from  temptations  to  sin 
as  well  as  from  despondency,  enlarge  [or  expand]  my 
heart — with  gracious  aflTections. 

33-38.  To  encourage  us  in  prjiyer  for  Divine  aid  in  ad- 
hering to  His  truth,  we  are  permitted  to  believe  that  by 
His  help  we  shall  succeed,  the  way  of  tliy  statutes— 
i.  e.,  the  way  or  manner  of  life  prescribed  by  them.  The 
help  we  hope  to  obtain  by  prayer  is  to  be  the  basis  on 
which  our  resolutions  should  rest.  Turn  a-way  mine  eyes 
— lit.,  Make  my  eyes  to  pass,  not  noticing  evil,  vanity— Zi^, 
falsehood,  all  other  objects  of  trust  than  God ;  idols,  human 
power,  &c.  (Psalm  31.6;  40.4;  60.11;  62.9).  quicken  .  .  . 
in  thy  -^vay— make  me  witb  living  energy  to  pursue  the 
way  marked  out  by  thee.  Revive  me  from  the  death  of 
spiritual  helplessness  {v.  17,  25,  40,  50;  Psalm  116.3).  -tvho 
is  devoted  to  thy  fear— or  better,  xvhich  (i.  e.,  thy  word)  is 
for  thy  fear,  for  producing  it.  "Which  is  to  those  who 
fear  thee."  God's  word  of  pi'omise  belongs  peculiarly  to 
such  (cf.  Genesis  18.19;  1  Kings  2.4;  8.25).  [Hengsten- 
BERG.]  39,  40.  Our  hope  of  freedom  from  the  reproach 
of  inconsistency  is  in  God's  power,  quickening  us  to  live 
according  to  His  word,  which  He  leads  us  to  love,  for 
tliy  judgments  are  good — the  time  must  therefore  be  at 
hand  when  thy  justice  will  turn  the  "reproach"  from 
thy  Church  upon  the  world  (Isaiah  25.8;  66.5;  Zephaniah 
2.  8-10). 

41-44.  The  sentiment  more  fully  carried  out.  God's 
mercies  and  salvation,  as  revealed  in  His  Word,  provide 
hope  of  forgiveness  for  the  past  and  security  in  a  right- 
eous course  for  tlie  future.  43.  The  possession  of  God's 
gift  of  "  salvation  "  (v.  41 )  will  be  the  Psalmist's  answer  to 
the  foe's  "  reproach,"  that  his  hope  was  a  fallacious  one. 
45-48.  To  freedom  from  reproach,  when  imbued  with 
God's  truth,  there  is  added  "great  boldness  in  the  faith," 
accompanied  with  increasing  delight  in  the  holy  law  it- 
self, which  becomes  an  element  of  happiness.  48.  My 
hands  .  .  .  lift  up  unto  .  .  .  commandments — i.  e.,  I 
will  prayerfully  (Psalm  28.  2)  direct  my  heart  to  keep  thy 
commandments. 

49-51.  Resting  on  the  promises  consoles  under  affliction 
and  the  tauntings  of  the  insolent.  49.  upon  -which — 
rather,  "  Remember  thy  word  unto  thy  servant,  because," 
(fee.  So  the  Hebrew  requires.  [Hengstenberg.]  50.  for 
— rather,  "This  is  my  comfort  .  .  .  that,"  &c.  [Maurer.] 
hath  quIcUened — what  the  word  has  already  done  is  to 
faith  a  pledge  of  what  it  shall  yet  do.  53-56.  The  pious 
take  comfort,  when  harassed  and  distressed  by  wicked- 
ness of  men  who  forsake  God's  law,  in  remembering  that 
the  great  principles  of  God's  truth  will  still  abide;. and 
also  God's  "judgments  of  old  "  {v.  52),  i.  e..  His  past  inter- 
positions in  behalf  of  His  people  are  a  pledge  that  He  will 
again  interpose  to  deliver  them;  and  they  become  the 
theme  of  constant  and  delightful  meditation.  The  more 
we  keep  the  more  we  love  the  law  of  God.  53.  Horror — 
rather,  "Vehement  wrath."  [Hengstenberg.]  54.  songs 
— as  the  exile  sings  songs  of  his  home  (Psalm  137.  3),  so  the 
child  of  God,  "a  stranger  on  earth,"  sings  the  songs  of 
heaven,  his  true  home  (Psalm  39. 12).  In  ancient  times, 
laws  were  put  in  verse,  to  imprint  them  the  more  on  the 
memory  of  the  people.  So  God's  laws  are  the  believer's 
songs,  house  of  my  pilgrimage — present  life  (Genesis 
17.8;  47.9;  Hebrews  11.13).  56.  Rather,  "This  is  pecu- 
liarly mine  {lit.,  to  me),  that  I  keep  thy  precepts."  [Heng- 
stenberg and  Matjber.] 

57-60.  Sincere  desires  for  God's  favour,  penitenoe,  and 
activity  in  a  new  obedience,  truly  evince  the  sincerity  of 
those  who  profess  to  find  God  a  portion  (Numbers  18.  20; 
Psalm  16.5;  Lamentations  3.24).  58.  favour — Hebrew, 
"face"  (Psalm  45.  12).  59.  So  the  prodigal  son,  when  re- 
duced to  straits  of  misery  (Luke  15. 17, 18).  61,  63.  Thia 
the  more,  if  opposition  of  enemies,  or  love  of  ease,  is  over' 


Sundry  Prayers,  Pi-aises, 


PSALM  CXIX. 


and  Professions  of  Obedience. 


come  in  thus  honouring  God's  law.    have  robbed  me — 

bettf  r,  surrounded  me,  eitlier  as  forcible  constraints  like 
fetters,  or  as  the  cords  of  their  nets.  Hengstenberq 
transkUcs,  "  snares."  63.  At  nildnlgUt— Hengstenbekg 
supposes  a  reference  to  the  time  when  the  Lord  went  forth 
to  slay  the  Egj-ptian  first-born  (Exodus  11.4;  12.29;  cf. 
Job  31.  20).  But  it  rather  refers  to  the  Psalmist's  own 
praises  and  prayers  in  the  night-time.  Cf.  Paul  and  Silas 
(Acts  16.  25;  cf.  Psalm  63.  6).  63.  The  communion  of  the 
saints.  Delight  in  their  company  is  an  evidence  of  be- 
longing to  them  (Psalm  16.3;  Amos  3.  3;  Malachi  3.16). 
04-.  While  opposed  by  the  wicked,  and  opposing  them, 
the  pious  delight  in  those  who  fear  God,  but,  after  all,  rely 
for  favour  and  guidance  not  on  merit,  but  mercy. 

65-67.  The  reliance  on  promises  {v.  49)  is  strengthened 
by  e.xperience  of  past  dealings  according  with  promises, 
and  a  prayer  for  guidance,  encouraged  by  sanctified  afflic- 
tion. 66.  Teacli  me  good  judgment  and  kuoTi'ledge — 
viz.,  in  Ihy  word  (so  as  to  fathom  its  deep  spirituality) ;  for 
the  corresponding  expression  {v.  12.  64,  68),  is  "Teach  me 
thy  statutes."  67.  Referred  by  Hengstenberg  to  the 
chastening  effect  produced  on  the  Jews'  minds  by  the  cap- 
tivity (Jeremiah  31.  18,  19).  The  truth  is  a  general  one 
(Job  5.6;  John  15.2;  Hebrews  12.11).  68.  Cf.  as  to  the 
Lord  Jesus  (Acts  10.  38).  69,  70.  The  crafty  malice  of  the 
wicked,  in  slandering  him,  so  far  from  turning  him  away, 
but  binds  him  closer  to  God's  v/ord,  which  they  are  too 
stupid  in  sin  to  appreciate.  Hengstenberg  refers  the 
"  lie  "  {v.  69)  to  such  slanders  against  the  Jews  during  the 
captivity,  as  that  in  Ezra  4.  of  sedition,  fat  as  grease — 
spiritually  insensible  (Psalm  17. 10;  73.7;  Isaiah  6. 10).  71, 
73.  So  also  affliction  of  any  kind  acts  as  a  wholesome  dis- 
cipline in  leading  the  pious  more  highly  to  value  the 
truth  and  promises  of  God. 

7.3.  As  God  made,  so  He  can  best  control,  us.  So  as  to 
Israel,  he  owed  to  God  his  whole  internal  and  external 
existence  (Deuteronomy  32. 6).  74.  So  when  He  has  led  us 
to  rely  on  His  truth,  He  will  "make  us  to  the  praise  of 
His  grace  "  by  otliers.  "Those  who  fear  thee  will  be  glad 
at  my  prosperity,  as  they  consider  my  cause  their  cause" 
(Psalm  34.  2 ;  142.  7).  75-78.  in  faithfulness— i.  e.,  without 
in  the  least  violating  thy  faithfulness  ;  because  my  sins 
deserved  and  needed  fatherly  chastisement.  Enduring 
chastisement  with  a  filial  temper  (Hebrews  12.  6-11),  God's 
promises  of  mercy  (Romans  8.  28)  will  be  fulfilled,  and 
He  will  give  comfort  in  sorrow  (Lamentations  3.  22;  2  Co- 
rinthians 1.  3,  4).  77.  Let  thy  tender  mercies  come  unto 
me — As  I  am  not  able  to  come  unto  them.  But  the  wicked 
will  be  confounded.  78.  but  I  .  .  .  meditate  in  thy  pre- 
cepts— and  so  shall  not  be  "  ashamed,"  i.  e.,  put  to  shame 
(t).80).  79,80.  Those  who  may  have  thought  his  afflictions 
an  evidence  of  God's  rejection  will  then  be  led  to  return 
to  Him;  as  the  friends  of  Job  did  on  his  restoration, 
having  been  previously  led  through  his  afflictions  to 
doubt  the  reality  of  his  religion.  Iiet  my  ...  be  sound 
— i.  e., -perfect,  sincere,  ashamed — disappointed  in  my  hope 
of  salvation. 

81-83.  In  sorrow  the  pious  heart  yearns  for  the  comforts 
of  God's  promises  (Psalm  73.  26 ;  84.  2).  83.  Mine  eyes  fail 
for  thy  -word— I.  c,  witli  yearning  desire  for  thy  word. 
When  the  eyes  fail,  yet  faith  must  not.  83.  bottle  in  the 
snioke— as  a  skin  bottle  dried  and  shriveled  up  in  smoke, 
so  is  he  withered  by  sorrow.  Wine  bottles  of  skin  used  to 
be  hung  up  In  smoke  to  dry  them,  before  the  wine  was 
put  in  them.  [IMaurer.]  84^87.  The  shortness  of  my 
life  requires  that  the  relief  afforded  to  me  from  mine  ene- 
mies should  be  speedy.  85.  pits— plots  for  my  destruc- 
tion, -^vhich— rather,  "who,"  i.e.,  the  jyroud:  "pits"  Is 
not  tlie  antecedent.  87.  consumed  me  upon  earth — 
Hengstenuerg  translates,  "  in  the  land  ;"  understanding 
"me"  of  the  nation  Israel,  of  which  but  a  small  remnant 
was  left.  But  Enylish  Version  is  simpler;  either,  "They 
have  consumed  me  so  as  to  leave  almost  nothing  of  me 
on  earth;"  or,  "They  have  almost  destroyed  and  pros- 
trated me  on  the  earth."  [Maukek.]  87.  I  forsook  not 
— Whatf!vcr  else  I  am  forsaken  of,  I  forsake  not  thy  pre- 
cepts, and  so  am  not  mistaken  of  thee  (Psalm  39.  5, 13;  2 
t'oriuthians  4.  8,  9),  and  the  injuries  and  iftsults  of  the 


wicked  increase  the  need  for  it.  But,  however  they  act 
regardless  of  God's  law,  the  pious,  adhering  to  Its  teach- 
ing, receive  quickening  grace,  and  are  sustained  steadfast. 

89-91.  In  all  changes  God's  word  remains  firm  (1  Peter 
1.  25).  Like  the  heavens,  it  continually  attests  God's  un- 
failing power  and  unchanging  care  (Psalm  89.  2).  is  set- 
tled in— 1.  e.,  stands  as  firmly  as  the  heaven  in  which  it 
dwells,  and  whence  it  emanated.  90.  (Psalm  33.  9.)  91. 
They— The  heaven  (v.  89)  and  the  earth  {v.  90).  Hengsten- 
berq translates,  "They  stand  for  thy  judgments,"  i.e., 
ready,  as  obedient  servants,  to  execute  them.  The  usage 
of  this  Psalm  favours  this  view.  But  see  Jeremiah  33.  25. 
93-94:.  Hence  the  pious  are  encouraged  and  inclined  to 
seek  a  knowledge  of  it,  and  persevere  amidst  the  efforts  of 
those  planning  and  waiting  to  destroy  him.  93.  my  de- 
lights—p^uraZ,  not  merely  delight,  but  equal  to  all  other 
delights.  93.  The  bounds  of  created  perfection  may  be 
defined,  but  those  of  God's  law  in  its  nature,  application, 
and  influence,  are  infinite.  There  is  no  human  thing  so 
perfect  but  that  something  is  wanting  to  it;  its  limits 
are  narrow,  whereas  God's  law  is  of  infinite  breadth, 
reaching  to  all  cases,  perfectly  meeting  what  each  re- 
quires, and  to  all  times  (Psalm  19.  3,  6,  7-11 ;  Ecclesiastes 
3. 11).  It  cannot  be  cramped  within  any  definitions  of 
man's  dogmatical  systems.  Man  never  outgrows  the 
Avord.  It  does  not  shock  the  ignorant  man  with  declared 
anticipations  of  discoveries  which  he  had  not  yet  made; 
whilst  in  it  the  man  of  science  finds  his  newest  discov- 
eries by  tacit  anticipations  provided  for. 

97.  This  characteristic  love  for  God's  law  (cf.  Psalm  1. 
2)  ensui'es  increase.  98-100,  of  knowledge,  both  of  the 
matter  of  all  useful,  moral  truth,  and  an  experience  of  its 
application.  98.  -^viser  than  mine  enemies — with  all  their 
carnal  cunning  (Deuteronomy  4. 6, 8).  they  are  ever 
with  me— The  Hebreiv  is,  rather  singular,  "  it  is  ever  with 
me ;"  the  commandments  forming  one  complete  whole,  thy 
law.  100.  more  than  the  ancients— antiquity  is  no  help 
against  stupidity,  where  it  does  not  accord  with  God's 
word  [Luther]  (Job  32.  7-9).  The  Bible  is  the  key  of  all 
knowledge,  the  history  of  the  world,  past,  present,  and  to 
come  (Psalm  111.  10).  He  who  does  the  will  of  God  shall 
know  of  tlie  doctrine  (John  7. 17).  understanding- is 
practical  skill  (Psalm  2. 10;  32.  8).  101-104:.  Avoidance  of 
sinful  courses  is  both  the  effect  and  means  of  increasing 
in  Divine  knowledge  (cf.  Psalm  19. 10). 

105.  Not  only  does  the  word  of  God  inform  us  of  His 
will,  but,  as  a  light  on  a  path  in  darkness,  shows  us  how 
to  follow  the  right  and  avoid  the  wrong  way.  The  lamp 
of  the  word  is  not  the  suii.  He  would  blind  our  eyes  in 
our  present  fallen  state;  but  we  may  bless  God  for  the 
light  shining  as  in  a  dark  place,  to  guide  us  until  the  Sun 
of  Righteousness  shall  come,  and  we  shall  be  made  capa- 
ble of  seeing  Him  (2  Peter  1.  19;  Revelation  22.  4).  The 
lamp  is  fed  with  the  oil  of  the  Spirit.  The  allusion  is  to 
the  lamps  and  torches  carried  at  night  before  an  Eastern 
caravan.  106-108.  Such  was  the  national  covenant  at 
Sinai  and  in  the  fields  of  Moab.  108.  free--»vill  oiTerings 
— the  spontaneous  expressions  of  his  gratitude,  as  con- 
trasted with  the  appointed  "offerings"  of  the  temple  (Ho- 
seal4.  2;  Hebrews  13.15).  He  determines  to  pursue  this 
way,  relying  on  God's  quickening  power  (v.  50)  in  afflic- 
tion, and  a  gracious  acceptance  of  his  "spiritual  sacrifices 
of  prayer  and  praise"  (Psalm  50. 5, 14, 23).  109, 110.  In  the 
midst  of  deadly  perils  (the  phrase  is  drawn  from  the  fact 
that  what  we  carry  in  our  hands  may  easily  slip  from 
them,  Judges  12.  3;  1  Samuel  28.  21;  Job  13.  14;  cf.  1  Samuel 
19.  5),  and  exposed  to  crafty  enemies,  his  safety  and  guid- 
ance is  in  the  truth  and  promises  of  God.  Ill,  113.  These 
he  joyfully  takes  as  his  perpetual  heritage,  to  perform  the 
duties  and  receive  the  comforts  they  teach,  evermore. 

113.  vain  thoughts— better,  unstable  persons,  lit.,  di- 
vided men,  those  of  a  divided,  doubting  mind  (James  1.  8), 
"a  double-minded  man"  (Hengstenberg),  skeptics,  or, 
skeptical  notions  as  opposed  to  the  certainty  of  God's  word. 
114.  hiding-place— (Cf.  P.salm  27.  5.)  shield— (Psalm  3.  3; 
7-10).  hope  in  thy  -word— confidently  rest  on  its  teach- 
ings and  promises.  115-117.  Hence  he  fears  not  wicked 
men,  nor  dreads  disappointment,  sustained  by  God  in 

383 


/ 


Sundry  Prayers,  Praises, 


PSALM  CXIX. 


and  Professions  of  Obedience. 


making  His  law  the  rule  of  life.    Depart  from  me— Ye 

can  do  nothing  with  me;  for,  &c.  (Psalm  6.  8).  118-130. 
But  the  disobedient  and  rebellious  will  be  visited  by  God's 
wrath,  which  impresses  the  pious  with  wholesome  fear 
and  awe.  tlielr  deceit  is  falsehood— i.  e.,all  their  cun- 
ning deceit,  wherewith  they  seek  to  entrap  the  godly,  is 
in  vain.  130.  The  "judgments"  are  those  on  the  wicked 
(«.  119).  Joyful  hope  goes  hand  in  hand  with  fear  (Habak- 
kuk  3.  16-18). 

131-136.  On  the  grounds  of  his  integrity,  desire  for  God's 
word ,  and  covenant  relation  to  Him,  the  servant  of  God 
may  plead,  for  His  protecting  care  against  the  wicked, 
gracious  guidance  to  the  knowledge  of  truth,  and  His 
erteetive  vindication  of  the  righteous  and  their  cause, 
which  is  also  His  own.  Be  surety— vStand  for  me  against 
my  oppressors  (Genesis  43.9;  Isaiah  38.14).  137,  138. 
Tlierefore  [i.  e.,  In  view  of  these  benefits,  or,  Because  of 
the  glory  of  thy  law,  so  much  praised  in  the  previous 
parts  of  the  Psalm]  I  love,  &c.  [and]  TUerefore  (repeated) 
—All  its  precepts,  on  all  subjects,  are  estimable  for  their 
purity,  and  lead  one  imbued  with  tlieir  spirit  to  hate  all 
evil  (Psalm  19. 10).  The  word  of  God  admits  of  no  eclecti- 
cism; itsleasttitleisperfect(Psalml2. 6;  Matthew  5. 17-19). 

139.  woixHertul— lit.,  xvonders,  i.  e.,  of  moral  excellence. 
130.  The  entrance— ^(7.,  opening;  God's  words,  as  an  open 
door,  let  in  light,  or  knowledge.  Rather,  as  Hengsten- 
BERG  explains  it,  "  The  opening  up,"  or,  "  explanation  of 
thy  word."  To  the  natural  man  the  doors  of  God's  word 
are  shut.  Luke  24.  27,  31;  Acts  17.  3;  Ephesians  1.  18,  con- 
firms this  view,  "  Opening  (i.  e.,  explaining)  and  alleging," 
&c.  unto  tlie  simple — those  needing  or  desiring  it  (cf. 
Psalm  19.  7).  131-135.  An  ardent  desire  (cf.  Psalm  56. 
1,  2)  for  spiritual  enlightening,  establishment  in  a  right 
course,  deliverance  from  the  wicked,  and  evidence  of 
God's  favour  is  expressed.  I  opened  my  mouth,  and 
panled — as  a  traveller  in  a  hot  desert  pants  for  the  cooling 
breeze  (Psalm  C3.  1;  84.  2).  Loolc  .  .  .  upon  line — opposed 
t(<  hiding  or  averting  the  face  (cf.  Psalm  2o.  15;  86.  6;  102. 
17).  Rs  tJiou  usest  to  do — or,  "as  it  is  right  in  regard  to 
those  who  love  thy  name."  Such  have  a  i-ight  to  the 
manifestations  of  God's  grace,  resting  on  the  nature  of 
Goil  as  faithful  to  His  promise  to  such,  not  on  their  own 
merits.  Order  my  steps — Make  firm,  so  that  there  be 
no  lialting  (Psalm  40.  2).  any  iniquity— v.  34  favours 
Hexgstenberg,  "any  iniquitous  man,"  any  "oppres- 
sor." But  the  parallel  first  clause  in  this  (v.  33)  favours 
Englinh  Veision  (Psalm  19. 13).  His  hope  of  deliverance 
from  exie)-nal  oppression  of  man  (v.  34)  is  founded  on  his 
deliverance  from  the  internal  "dominion  of  iniquity,"  in 
answer  to  his  prayer  (v.  So).  136.  Zealous  himself  to  keep 
God's  law,  he  is  deeply  afflicted  when  others  violate  it  (cf. 
V.  53).  Lit,  Mine  eyes  come  down  (dissolved)  like  %vater-brooks 
(Lamentations  3.  48;  Jeremiah  9.  1).  hecawse,  &c. — (Cf. 
Ezekiel  9.  4 ;  Jeremiah  13. 17.) 

137-139.  God's  justice  and  faithfulness  in  His  govern- 
ment aggravate  the  neglect  of  the  wicked,  and  more  excite 
the  lively  zeal  of  His  people.  139.  (Psalm  69.  9.)  140. 
very  pure — lit.,  refined,  shown  pure  by  trial.  141.  The 
pious,  hovveverdespisedofmen,  are  distinguished  in  God's 
sight  by  a  regard  for  His  law.  143-144.  The  principles 
of  God's  government  are  permanent  and  reliable,  and  in 
the  deepest  distress  His  people  find  them  a  theme  of  de- 
lightful meditation  and  a  source  of  reviving  power  (i'.  17, 
116).  everlasting— (Psalm  111.  3),  though  to  outward  ap- 
pearance seeming  dead.  la-*v  is  truth— it  therefore  can- 
not deceive  as  to  its  promises, 

145-149.  An  intelligent  devotion  is  led  by  Divine 
promises,  and  is  directed  to  an  Increase  of  gracious  afl'ec- 
tions,  arising  from  a  contemplation  of  revealed  truth, 
prevented- iii.,  came  before,  anticipated  not  only  the  dawn, 
but  even  the  usual  periods  of  the  night;  when  the  night- 
watches,  which  might  be  expected  to  find  me  asleep, 
come,  they  find  me  awake  (Psalm  63.  6;  77.  4;  Lamenta- 
tions 2. 19).  Such  is  the  earnestness  of  the  desire  and  love 
for  God's  truth,  quicken  n»e— revive  my  heart  according 
to  those  principles  of  justice,  founded  on  thine  own  nature, 
and  revealed  in  thy  law,  which  specially  set  forth  thy 
mercy  to  the  humble  as  well  as  justice  to  the  wicked  (cf, 
384 


V.  30).  150-153.  Though  the  wicked  are  near  to  Injure,  be- 
cause/ar  from  God's  law.  He  is  near  to  help,  and  faithful 
to  His  word,  which  abides  for  ever. 

153-155.  Though  the  remembering  of  God's  law  is  not 
meritorious,  yet  it  evinces  a  filial  temper,  and  provides 
the  pious  with  promises  to  plead,  while  the  wicked  in 
neglecting  His  law,  reject  God  and  despise  His  promises 
(cf.  Psalm  9. 13;  43.  1 ;  69.  18).  154.  Plead,  &c.— Hengsten- 
BEBG  translates,  "  Fight  my  fight."  (See  Psalm  35.  1 ;  43.  1; 
Micah  7.  9.)  156.  (Cf.  v.  149.)  157.  (Cf.  v.  86,  87,  95.)  158. 
(Cf.  V.  136.)  transgressors — or,  lit.,  traitors,  who  are  faith- 
less to  a  righteous  sovereign,  and  side  with  His  enemies 
(cf.  Psalm  2.5.  3,  8).  159.  (Cf.  v.  121-126;  15;5-155.)  quicken, 
&c. — {v.  88.)  This  prayer  occurs  here  for  the  ninth  time, 
showing  a  deep  sense  of  frailty.  160.  God  has  been  ever 
faithful,  and  tlie  principles  of  His  government  will  ever 
continue  worthy  of  confidence,  from  the  beginning — 
t.  e.,  "every  word //-om  Genesis  (called  by  the  Jews  from  its 
first  words,  'In  the  beginning')  to  the  end  of  the  Scrip- 
tures is  true."  Hengste>^berg  translates  more  lit.,  "The 
sum  of  thy  words  is  truth."  The  sense  is  substantially  the 
same.  The  whole  body  of  revelation  is  truth,  "Thy  word 
is  nothing  but  truth."  [Luther.] 

161-165.  (Cf.  V.  46, 86.)  161.  awe— reverential,  not  slavish 
fear,  which  could  not  coexist  with  love  (r.  163;  1  John  4, 
8).  Instead  of  fearing  his  persecutors,  he  fears  God's  word 
alone  (Luke  12.  4,  5).  The  Jews  inscribe  in  the  first  page 
of  the  great  Bible  (Genesis  28.),  "How  dreadful  is  this 
place !  This  is  none  other  but  the  house  of  God,  and  this 
is  the  gate  of  heaven!"  163.  (Cf.  Matthew  13.  44,  45.) 
Tliough  persecuted  by  the  mighty,  the  pious  are  not 
turned  from  revering  God's  authority  to  seek  their  favour, 
but  rejoice  in  tlie  possession  of  this  "  pearl  of  great  price," 
as  great  victors  in  spoils.  Hating  falsehood  and  loving 
truth,  often,  every  day,  praising  God  for  it,  they  find 
peace  and  freedom  from  temptation.  163.  lying — i.  e.,  as 
in  V.  29,  unfaithfulness  to  the  covenant  of  God  with  His 
people ;  apostasy,  nothing  shall  oifend  them — or,  cause 
them  to  oflTend  (cf.  Margin).  166-168.  As  they  keep  God's 
law  from  motives  of  love  for  it,  and  are  free  from  slavish 
fear,  they  are  ready  to  subject  their  lives  to  his  inspection. 
168.  all  n\y  ■»vays  are  before  thee — I  wish  to  order  my 
ways  as  before  thee,  rather  than  in  reference  to  man 
(Genesis  19.1;  Psalm  73.23).  All  men's  ways  are  under 
God's  eye  (Pi-overbs  5.  21);  the  godly  alone  realize  the  fact, 
and  live  accordingly. 

169, 170.  The  praj'er  for  understanding  of  the  truth  pre- 
cedes that  for  deliverance.  The  fulfilment  of  the  first  ia 
the  basis  of  the  fulfilment  of  the  second  (Psalm  90. 11-17). 
On  the  terms  "cry"  and  "supplication"  (cf.  Psalm  6.  9;  17. 
1).  171,  173.  shall  utter — or,  pour  out  praise  (cf.  Psalm 
19.2);  shall  cavise  thy  praises  to  strcanx  forth  as  from  a, 
bubbling,  overflowing  fountain.  My  tongue  shall  speak 
thy  -word — lit.,  answer  thy  word,  i.  e.,  with  praise,  respond 
to  thy  ivord.  Every  expression  in  which  we  praise  God 
and  his  word  is  a  response,  or  acknowledgment,  corre- 
sponding to  the  perfections  of  Him  whom  we  praise.  173, 
174.  (Cf.  V.  77,  81,  92.)  I  have  clioscn— in  preference  to  all 
other  objects  of  delight.  175.  Save  me  that  I  may  praise 
thee,  thy  Judgments— as  v.  149, 156.  170.  Though  a  wan- 
derer from  God,  the  truly  pious  ever  desires  to  be  drawn 
back  to  Him,  and,  though  for  a  time  negligent  of  duty, 
never  forgets  the  commandments  by  which  it  is  taught, 
lost— therefore  utterly  helpless  as  to  recovering  itself 
(Jeremiah  50.  6 ;  Luke  15.  4).  Not  only  the  sinner  before 
conversion,  but  the  believer  after  conversion,  is  unable  to 
recover  himself;  but  the  latter,  after  temporary  wander- 
ing, knows  to  whom  to  look  for  restoration.  These  last 
two  verses  seem  to  sum  up  the  petitions,  confessions,  and 
professions  of  the  Psalm.  The  writer  desires  God's  favour, 
that  he  may  praise  Him  for  His  truth,  confesses  that  he 
has  erred,  but,  in  the  midst  of  all  his  wanderings  and  ad- 
versities, professes  an  abiding  attachment  to  the  revealed 
word  of  God,  the  theme  of  such  repeated  eulogies,  and  the 
recognized  source  of  such  great  and  unnumbered  bless- 
ings. Thus  the  Psalm,  though  more  than  usually  didactic- 
is  made  the  medium  of  both  parts  of  devotion— prayei 
and  praise. 


The  Great  Safety  of  ihe  Church. 


PSALMS  CXX— CXXVI. 


The  Church  BlesReth  God, 


PSALM    CXX. 

Ver.  1-7.  This  is  the  flrst  of  fifteen  Psalms  (120.-134.)  en- 
t.tled  "A  song  of  Degrees  "  {12lst— lit.,  A  song  /or  the  de- 
grees\  or,  ascents.  It  seems  niost  probable  they  were 
designed  for  the  use  of  the  people  when  going  up  (of.  1 
Kings  12.  27,  28)  to  Jerusalem  on  tlie  festival  occasions 
(Deuteronomy  16. 16),  three  times  a  year.  David  appears 
as  the  author  of  four,  Solomon  of  one  (127.),  and  the  other 
ten  are  anonymous,  probably  composed  after  the  cap- 
tivity. In  tills  Psalm  the  writer  acknowledges  God's 
mercy,  prays  for  relief  from  a  malicious  foe,  whose  pun- 
Isliment  he  anticipates,  and  tlien  repeats  his  complaint. 

!2,  3.  Slander  and  deceit  charged  on  his  foes  implies 
his  innocence,  tongue — as  Psalm  52.  2,  4.  4.  coala  of 
juniper — which  retain  heat  long.  Sliarp  arro-n's  of  the 
inlglity — Destructive  inflictions.  This  verse  may  be  read 
as  a  description  of  tlie  wicked,  but  better  as  their  punisii- 
ment,  in  reply  to  tlie  question  of  v.  3.  5.  A  residence  in 
these  remote  lands  pictures  his  miserable  condition.  6, 
7.  Wliile  those  who  surrounded  him  were  maliciously 
hostile,  he  was  disposed  to  peace.  This  Psalm  may  well 
begin  such  a  series  as  this,  as  a  contrast  to  the  promised 
Joys  of  God's  worship. 

PSALM    CXXI. 

Ver.  1-S.    God's  guardian  care  of  His  people  celebrated. 

1.  To  lift  vp  the  eyes  expresses  desire  (cf.  Psalm  25. 1), 
mingled  with  expectation.  The  last  clause,  read  as  a 
question,  is  answered,  3,  by  avowing  God  to  be  the  helper, 
of  wliose  ability  His  creative  power  is  a  pledge  (Psalm  115. 
15),  to  whiph,  3,  4:,  His  sleepless  vigilance  is  added,  to  l»e 
moved— (Cf.  Psalm  38.  16;  66.  9.)  5.  upon  tliy  right  hand 
— fl,  protector's  place  (Psalm  109. 31 ;  110.  5).  6-8.  God  keeps 
His  people  at  all  times  and  in  all  perils,  nor  the  moon 
by  night — poetically  represents  the  dangers  of  the  night, 
over  whicli  the  moon  presides  (Genesis  1. 16).  thy  going 
out,  &c.— All  thy  ways  (Deuteronomy  28. 19;  Psalm  104. 23). 
evermore-^includes  a  future  state. 

PSALM    CXXII. 

Ver.  1-9.  This  Psalm  might  well  express  the  sacred  joy 
of  the  pilgrims  on  entering  the  holy  city,  where  praise, 
as  the  religious  as  well  as  civil  metropolis,  is  celebrated, 
and  for  whose  prosperity,  as  representing  the  Church, 
prayer  is  ofTered. 

1,  3.  Our  feet  shall  stand — lit.,  are  standing,  gates — 
(Cf.  Psalm  9.  14;  87.  2.)  3-5.  compact  together— All  parts 
united,  as  in  David's  time,  testimony — If  unto  is  sup- 
plied, tills  may  denote  the  ark  (Exodus  25. 10-21);  other- 
wise the  act  of  going  is  denoted,  called  a  testimony  in 
allusion  to  the  requisition  (Deuteronomy  16.  16),  with 
which  it  was  a  compliance,  there  arc  set  thrones — or,  do 
»U,  thrones  used  for  the  occupants,  David's  sons  (2  Samuel 
8. 18).  0,  7.  Let  peace,  including  prosperity,  everywhere 
prevail.  8,  9.  In  tlie  welfare  of  the  city,  as  its  civil,  and 
especially  the  religious  relations,  was  involved  that  of 
Israel,  jio'iv— as  Psalm  115.  2.  Let  me  say— house  of  .  .  . 
God— in  wider  sense,  tlie  Church,  whose  welfare  would  be 
promoted  by  the  good  of  Jerusalem. 

PSALM   CXXIII. 

Ver.  1-t.  Au  earnest  and  expecting  prayer  for  Divine 
aid  in  distress. 

1.  (Cf.  Psalm  121.  1.)  thou  that  dwellest— Ji^,  sittest 
as  enthroned  (cf.  Psalm  2.  4;  113.  4,  5).  a.  Deference, 
Bubmlssion,  and  trust,  are  all  expressed  by  the  figure. 
In  tlie  Ea.st,  servants  in  attending  on  their  masters  are 
almost  wholly  directed  by  signs,  which  require  the 
•loscst  observance  of  the  hands  of  tlie  latter.  The  ser- 
vants of  God  sliould  look  (1.)  to  His  directing  hand,  to 
appoint  them  their  work;  (2.)  to  His  supplying  hand 
(Psalm  104.  28),  to  give  tliem  their  portion  in  due  season; 
(3.)  to  His  protecting  hand,  to  right  them  when  wronged; 
(4.)  to  His  correcting  hand  (Isaiah  9.13;  1  Peter  5.6;  cf. 
Genesis  16.  6);  (5.)  to  His  rewarding  hand.  3.  The  contempt 
was  that  of  the  lieathen,  and,  perliaps,  Samaritans  (Nehe- 
miah  1.  3;  2. 19.)  4.  of  those  that  are  at  ease— self-com> 
25 


placently,  disregarding   God's   law,  and   despising   Hia 
people. 

PSALM    CXXIV. 

Ver.  1-8.  The  writer,  for  the  Church,  praises  God  for 
past,  and  expresses  trust  for  future,  deliverance  from 
foes. 

1,  3.  on  our  side— for  us  (Psalm  56.  9).  now— or,  oh  !  let 
Israel,  &c.  rose  . .  .  against,  &c.— (Psalm  3. 1 ;  56. 11).  Tlien 
—i.  e..  The  time  of  our  danger,  qulclc— it7.,  living  (Num- 
bers 16.  32,  33),  description  of  ferocity.  4,  5.  (Cf.  Psalm  18. 
4,16.)  The  epithet  proMd  added  to  wafers  denotes  insolent 
enemies.  6,  7.  The  figure  is  changed  to  that  of  a  rapa- 
cious wild  beast  (Psalm  3. 7),  and  then  of  a  fowler  (Psalm 
91. 3),  and  complete  escape  is  denoted  by  breaking  the  net. 
8.  (Cf.  Psalm  121.  2).  nan»e— in  the  usual  sense  (Psalm  5. 
11 ;  20. 1).  He  thus  places  over  against  the  great  danger 
the  omnipotent  God,  and  drowns,  as  it  were  in  an  anthem, 
tlie  wickedness  of  tlie  whole  world  and  of  hell,  just  as 
a  great  fire  consumes  a  little  drop  of  water.    [Ltjthee.] 

PSALM    CXXV. 

Ver.  1-5.  God  honours  the  confidence  of  His  people,  by 
protection  and  deliverance,  and  leaves  hypoci'ites  to  the 
doom  of  tlie  wicked. 

1,  3.  Mount  Zion— as  an  emblem  of  permanence,  and 
locality  of  Jerusalem  as  one  of  security,  represent  the 
firm  and  protected  condition  of  God's  people  (cf.  Psalm 
46.5),  supported  not  only  by  Providence,  but  by  covenant 
promise.  Even  the  mountains  shall  depart,  and  the  hills 
be  removed,  but  God's  kindness  shall  not  depart,  nor  His 
covenant  of  peace  be  removed  (Isaiah  54. 10).  They  that 
trust— (r.  1)  are  "His  people,"  (v.  2).  3.  Though  God  may 
leave  them  for  a  time  under  the  rod,  or  power  (Psalm  2. 9), 
and  oppression  of  the  wicked  for  a  time,  as  a  chastise- 
ment, He  will  not  suflfer  them  to  be  tempted  so  as  to  fall 
into  sin  (1  Corintliians  10. 13).  The  wicked  shall  only 
prove  a  correcting  rod  to  them,  not  a  destroying  sword; 
even  this  rod  shall  not  remain  ("rest")  on  them,  lest  they 
be  tempted  to  despair  and  apostasy  (Psalm  73. 13, 14).  God 
may  even  try  His  people  to  the  uttermost:  when  nothing 
is  before  our  eyes  but  pure  despair,  then  He  delivers  us 
and  gives  life  in  death,  and  makes  us  blessed.in  tlie  curse 
(2  Corinthians  1.  8,  9).  [Luthek.]  the  lot— the  possession, 
lit.,  Canaan,  spiritually,  the  heavenly  inheritance  of  holi- 
ness and  bliss  which  is  appointed  to  the  righteous.  Sin's 
dominion  shall  not  perm,anently  come  between  tlie  be- 
liever and  his  inheritance.  4.  (Cf.  Psalm  7. 10;  84. 11.)  5. 
Those  who  turn  aside  (under  temptation)  permanently 
show  tliat  they  are  hypocrites,  and  their  lot  or  portion 
shall  be  with  tlie  wicked  (Psalm  28.3).  crooked  >vay8 — 
(Cf.  Deuteronomy  9. 16;  Malachi  2.8,9.)  "Theirs"  is  em- 
phatic ;  tlie  "  crooked  ways"  proceed  from  their  own  hearts. 
Tlie  true  Israel  is  here  distinguished  from  the  false.  Scrip- 
ture everywhere  opposes  the  Jewish  delusion  that  mere 
outward  descent  would  save  (Romans  2. 28,  29;  9.6,  7;  Gal- 
atians  6. 16).    Tlie  byways  of  sin  from  the  way  of  life. 

PSALM    CXXVI. 

Ver.  1-6.  To  praise  for  God's  favour  to  His  people  Is 
added  a  prayer  for  its  continued  manifestation. 

1-3.  The  joy  of  those  returned  from  Babylon  was  ec- 
static, and  elicited  tlie  admiration  evenof  the  heathen,  as 
illustrating  God's  great  power  and  goodness,  turned 
again  the  captivity— i.  e.,  restored  from  it  (Job  39. 12; 
Psalm  14.7;  Proverbs  12.14).  Hengstknbehg  translates, 
"  When  the  Lord  turned  Himself  to  the  turning  of  Zion" 
(see  Margin),  God  returns  to  His  people  when  they  return 
to  Him  (Deuteronomy  30. 2, 3).  4.  All  did  not  return  at  once ; 
hence  the  prayer  for  repeated  favours,  as  the  streams  iu 
the  south— or,  tlie  torrents  in  the  deserts  south  of  Judea, 
dependent  on  rain  (Joshua  15. 19),  reappearing  after  dry 
seasons  (cf.  Job  6. 15;  Psalm  68.  9).  The  point  of  compari- 
son is  Joy  at  the  reappearing  of  what  has  been  so  pain- 
fully missed.  5,0.  As  in  husbandry  the  sower  may  cast 
his  seed  in  a  dry  and  parched  soil  with  desponding  fears, 
so  those  shall  reap  abundant  fruit  who  toil  in  tears  Avlth 
the  prayer  of  failh.    (Cf.  the  history.  Ezra  6. 16,  22).     He 

386 


3%c  Virtue  of  GodHa  Blessing. 


PSALMS  CXXVII— CXXXIV. 


Davi&s  Zealous  Care  for  the  Ark, 


that  goeth  forth— M<.,  better,  "He  goes— he  comes,  he 
comes,"  Ac.  The  repetition  implies  there  Is  no  end  of 
•  weeping  here,  as  there  shall  be  no  end  of  joy  hereafter 
(Isaiah  35.  10).  precious  seed — rather,  seed  to  be  drawn 
from  the  seed-box  for  sowing;  lit.,  seed-draught.  Cf.  on 
this  Psalm,  Jeremiah  31.  9,  &c. 

PSALM  CXXVII. 

Ver.  1-5.  The  theme  of  this  Psalm,  that  human  enter- 
prises only  succeed  by  the  Divine  blessing,  was  probably  as- 
Bociated  with  the  building  of  the  temple  by  Solomon,  its 
author.  It  may  have  been  adopted  in  this  view,  as  suited 
to  this  series  especially,  as  appropriately  expressing  the 
sentiments  of  God's  worshippers  in  relation  to  the  erec- 
tion of  the  second  temple. 

1,  3  suggest  the  view  of  the  theme  given,  so  he  giveth 
his  beloved  sleep— i.  e..  His  providential  care  gives  sleep 
which  no  efforts  of  ours  can  otherwise  procure,  and  this 
is  a  reason  for  trust  as  to  other  things  (cf.  Matthew  6.20- 
32).  3-5.  Posterity  is  often  represented  as  a  blessing  from 
God  (Genesis  30. 2, 18;  1  Samuel  1. 19,  20).  Children  are  rep- 
resented as  the  defenders  (arrows)  of  their  parents  in  war, 
and  In  litigation.  Adversaries  in  the  gate,  or  place  of  pub- 
lic business  (cf.  Job  5. 4 ;  Psalm  69. 12).  , 

PSALM  CXXVIII. 

Ver.  1-6.  The  temporal  blessings  of  true  piety.  The  8th 
ch.  of  Zechariah  is  a  virtual  commentary  on  this  Psalm. 
Cf.  V.  3  with  Zechariah  8.  5;  and  v.  2  with  Leviticus  26. 16; 
Deuteronomy  28. 33 ;  Zechariah  8. 10 ;  and  v.  6  with  Zech- 
ariah 8. 4. 

1.  (Cf.  Psalm  1. 1.)  a.  For  thou  shalt  eat^.  e..  It  is  a 
blessing  to  live  on  the  fruits  of  one's  own  industry.  3. 
by  the  sides— or,  within  (Psalm  48. 2).  olive  plants- are 
peculiarly  luxuriant  (Psalm  52.  8).  5.  In  temporal  bless- 
ings the  pious  do  not  forget  the  richer  blessings  of  God's 
grace,  which  they  shall  ever  enjoy.  6.  Long  life  crowns 
all  other  temporal  favours.  As  Psalm  125.  5,  this  Psalm 
closes  with  a  prayer  for  peace,  with  prosperity  for  God's 
people. 

PSALM    CXXIX. 

Ver.  1-8.  The  people  of  God,  often  delivered  from  ene- 
mies, are  confident  of  His  favour,  by  .their  overthrow  in 
future. 

1,  3.  may  Israel  notv  say — or,  oh  !  let  Israel  say  (Psalm 
121. 1).  Israel's  youth  was  the  sojourn  In  Egypt  (Jeremiah 
2.  2;  Hoaea  2. 15).  prevailed- ii<.,  been  able,  i.  e.,  to  accom- 
plish their  purpose  against  me  (Psalm  13.4).  3,4.  The 
ploughing  is  a  figure  of  scourging,  which  most  severe  phys- 
ical infliction  aptly  represents  all  kinds,  the  cords— i.  e., 
which  fasten  the  plough  to  the  ox;  and  cutting,  this  de- 
notes God's  arresting  the  persecution.  5,  6.  The  ill-rooted 
roof  grass,  which  withers  before  it  grows  up,  and  procures 
for  those  gathering  It  no  harvest  blessing  (Ruth  2. 4),  sets 
forth  the  utter  uselessness  and  the  rejection  of  the 
wicked. 

PSALM  CXXX. 

Ver.  1-8.  The  penitent  sinner's  hope  is  in  God's  mercy 
only. 

1,2.  depths— for  great  distress  (Psalm  40.  2;  69.3).  3. 
shoiildest  marit— or,  take  strict  account  (Job  10. 14;  14. 16), 
implying  a  confession  of  the  existence  of  sin.  tvhosliall 
stand  —  (Psalm  1.  6).  Standing  is  opposed  to  the  guilty 
sinking  down  in  fear  and  self-condemnation  (Malachi 
3. 2;  Revelation  6. 15, 16).  The  question  Implies  a  negative, 
which  is  thus  more  strongly  stated.  4.  Pardon  produces 
filial  fear  and  love.  Judgment  without  the  hope  of  pardon 
creates  fear  and  dislike.  The  sense  of  forgiveness,  so  far 
from  producing  licentiousness,  produces  holiness  (Jere- 
miah 33. 9 ;  Ezekiel  16.  62,  63 ;  1  Peter  2. 16).  "  There  is  for- 
giveness with  thee,  not  that  thou  mayest  be  presumed 
upon,  but  feared."  5,  6.  wait  for  the  Lord— in  expecta- 
tion (Psalm  27.14).  watch  for,  &c.— in  earnestness  and 
anxiety.  7,  8.  Let  Israel,  Ac— i.  c.  All  are  invited  to  seek 
and  share  Divine  forgiveness,  from  all  his  iniquities— 
or,  punishments  of  them  (Psalm  40. 12,  &c.). 
3S6 


PSALM   CXXXI. 

Ver.  1-3.  This  Psalm,  while  expressive  of  David's  pions 
feelings  on  assuming  the  royal  office,  teaches  the  humble, 
submissive  temper  of  a  true  child  of  God. 

1.  eyes  lofty— a  sign  of  pride  (Psalm  18.  27).  cxcrcls* 
myself— Zi7.,  walk  in,  or  meddle  with.  3.  surely,  Ac- The 
form  is  that  of  an  oath  or  strongest  assertion.  Submission 
Is  denoted  by  the  figure  of  a  weaned  child.  As  the  child 
weaned  by  his  mother  from  the  breast,  so  I  still  the  mo- 
tions of  pride  In  me  (Matthew  18.  3,  4;  Isaiah  11.  8;  28.  9). 
Hebrew  children  were  often  not  weaned  till  three  years 
old.  Soul  may  be  taken  for  desire,  Avhich  gives  a  more 
definite  sense,  though  one  Included  in  the  Idea  conveyed 
by  the  usual  meaning,  myself. 

PSALM    CXXXII. 

Ver.  1-18.  The  Avriter,  perhaps  Solomon  (cf.  v.  8,  9),  after 
relating  David's  pious  zeal  for  God's  service,  pleads  for 
the  fulfilment  of  the  promise  (2  Samuel  7. 16),  which,  pro- 
viding for  a  perpetuation  of  David's  kingdom,  involved 
that  of  God's  riglit  worship  and  the  establishment  of  the 
greater  and  spiritual  kingdom  of  David's  greater  Son. 
Of  Him  and  His  kingdom  both  the  temple  and  Its  worship, 
and  the  kings  and  kingdom  of  Judah,  were  types.  The 
congruity  of  such  a  topic  with  the  tenor  of  this  series  of 
Psalms  is  obvious. 

1-5.  This  vow  is  not  elsewhere  recorded.  It  expresses, 
in  strong  language,  David's  Intense  desire  to  see  the  es- 
tablishment of  God's  worship  as  well  as  of  His  kingdom. 
remember  David— ?i<.,  remember  for  David,  i.  e.,  all  his 
troubles  and  anxieties  on  the  matter,  habitation — lit., 
dwellings,  generally  used  to  denote  the  sanctuary,  6. 
These  may  be  the  "words  of  David"  and  his  pious  friends, 
who,  at  Ephratah,  or  Bethlehem  (Genesis  48.  7),  where  he 
once  lived,  may  have  heard  of  the  ark,  which  he  found  for 
the  first  time  in  tixe  fields  of  tlie  wood— or,  Jair,  or  Kir- 
jath-jearim  (City  of  woods)  (1  Samuel  7. 1 ;  2  Samuel  6. 3,  4), 
whence  It  was  brought  to  Zion,  7.  The  purpose  of  engag- 
ing in  God's  worship  is  avowed.  8,  9.  The  solemn  entry 
of  the  ark,  sj^mbolical  of  God's  presence  and  power,  with 
the  attending  priests,  into  the  sanctuary,  is  proclaimed  in 
the  words  used  by  Solomon  (2  Chronicles  6.  41).  10-13. 
For  thy  servant  David's  salce  [i.e.,  On  account  of  the 
promise  made  to  him]  turn  .  .  .  anointed— Repulse  not 
him  who,  as  David's  descendant,  pleads  the  promise  to 
perpetuate  his  royal  line.  After  reciting  the  promise, 
substantially  from  2  Samuel  7. 12-16  (cf.  Acts  2.  30,  Ac),  an 
additional  plea,  13,  Is  made  on  the  ground  of  God's  choice 
of  Zion  (here  used  for  Jerusalem)  as  His  dwelling,  Inas* 
much  as  the  prosperity  of  the  kingdom  was  connected  with 
that  of  the  Church  (Psalm  122.  8,  9).  14-18.  That  choice  Is 
expressed  in  God's  words,  I  ivill  sit  or  dwell,  or  sit  en- 
throned. The  joy  of  the  people  springs  from  the  blessings 
of  His  grace,  conferred  through  the  medium  of  the  priest- 
hood, make  the  horn  ...  to  bud — enlarge  his  power. 
a  lamp— the  figure  of  prosperity  (Psalm  18. 10,  28 ;  89. 17). 
With  the  confounding  of  his  enemies  is  united  his  pros- 
perity and  the  unceasing  splendour  of  his  crown. 

PSALM   CXXXIII. 

Ver.  1-3.    The  blessings  of  fraternal  unity. 

1, 3.  As  the  fragrant  oil  is  refreshing,  so  this  affords  de- 
light. The  holy  anointing  oil  for  the  high  priest  was  olive 
oil  mixed  with  four.of  the  best  spices  (Exodus  30. 22, 25, 30). 
Its  rich  profusion  typified  the  abundance  of  the  Spirit's 
graces.  As  the  copious  dew,  sucli  as  fell  on  Ilei-mon,  falls 
in  fertilizing  power  on  the  mountains  of  Zion,  so  this 
unity  is  fruitful  in  good  works.  3.  there— i.  e.,  in  Zion, 
the  Church;  the  material  Zion,  blessed  with  enriching 
dews,  suggests  this  allusion  to  the  source  of  the  influence 
enjoyed  by  the  spiritual  Zion.  commanded  the  blessing 
— (Cf.  Psalm  &S.  28.) 

PSALM    CXXXIV. 

Ver  1-3.  1,3.  The  pilgrim  bands  arriving  at  the  sanc- 
tuary call  on  the  priests,  who  stand  in  thehouse  of  the  Lm-d 
at  the  time  of  the  evening  sacrifice,  to  unite  in  praising 


Exhortations  to  Praise  Ood. 


PSALMS  CXXXV— CXLII. 


David! s  Confidence  in  God. 


God  in  their  name  and  that  of  the  people,  using  appro- 
priate gestures,  to  which  the  priests  reply,  pronouncing 
the  Mosaic  blessing  which  they  alone-  could  pronounce. 
A  fit  epilogue  to  the  whole  pilgrim-book,  Psalms  120.-134. 
3.  After  the  manner  directed  (Numbers  6.  23).  by  niglit 
— the  evenmg  service  (Psalm  141.  2),  as  opposed  to  morning 
(Psiilm  92.  2).  lift  up  your  Unncls— (Cf.  Psalm  28.  2.)  out 
of  Zion — the  Chui'ch,  as  His  residence,  and  thus  seat  of 
blessings.    Thus  close  the  songs  of  degrees. 

PSALM    CXXXV. 

Ver.  1-21.  A  Psalm  of  praise,  in  which  God's  relations  to 
His  Church,  His  power  in  the  natural  world,  and  in  de- 
livering His  people,  are  contrasted  with  the  vanity  of 
idols  and  idol  worship. 

1-3.  In  the  general  call  for  praise,  the  priests,  that  stand 
in  the  house  of  the  Lord,  are  specially  mentioned.  4-7. 
God's  choice  of  Israel  is  the  first  reason  assigned  for  ren- 
dering praise ;  the  next.  His  manifested  greatness  in  crea- 
tion and  providence,  heaven,  and  .  .  .  seas,  and  all .  .  , 
ends  of  tUe  eartU — denote  universality.  8,  9.  The  last 
plague  is  cited  to  illustrate  His  "tokens  and  wonders." 
10-13.  The  conquest  of  Canaan  was  by  God's  power,  not 
that  of  the  people,  heritage — or,  possession.  13.  name 
[and]  memorlnl— Each  denote  that  by  which  God  is  made 
known,  l-t.  ■will  jiulge — do  justice  (Psalm  72.  2).  repent 
himself— change  his  dealings  (Psalm  90.  13).  15-18— (Cf. 
Psalm  115.  4-S.)  are  lilcc  unto  them — or,  shall  be  like,  &c. 
Idolaters  become  spiritually  stupid,  and  perish  with  their 
idols  (Isaiah  1.  31).  19-31— (Cf.  Psalm  115.  9-11.)  There  we 
have  truM  for  bless  here,  out  of  Zlon— (Cf.  Psalm  110.  2; 
131.  3.)  From  the  Church,  as  a  centre.  His  praise  is  dif- 
fused throughout  the  earth. 

PSALM    CXXXVI. 

Ver.  1-26.  The  theme  is  the  same  as  that  of  135th.  God 
should  be  praised  for  His  works  of  creation  and  provi- 
dence. His  deliverance  and  care  of  His  people,  and  Judg- 
ments on  their  enemies,  and  His  goodness  to  all.  The 
chorus  to  every  verse  is  in  terms  of  that  of  Psalm  106. 1; 
lis.  1-4,  and  was  perhaps  used  at  the  Amen  by  the  people, 
in  worsliip  (cf.  1  Chronicles  10.  36;  Psalm  105.  45). 

1-3.  The  Divine  titles  denote  supremacy.  ■*.  alone — 
excIiKling  all  help.  5,  0.  by  [or,  in]  -wisdom — (Psalm  104. 
2J).  made— lit.,  malcer  of.  above  [or,  higher  than]  the 
■waters— (Psalm  24.  2.)  13.  Cf.  similar  expressions  (Ex- 
odas  3.20;  Deuteronomy  4.  34,  &c.).  15.  overthre-*v— ^tf., 
shook  off,  as  Exodus  14.  27,  as  a  contemptuous  rejection  of  a 
reptile.  33.  remembered  us — or,  for  us  (Psalm  132.  1). 
our  low  estate — i.  e.,  captivity.  34.  And  hath  redeemed 
[or,  W.,  «/ia<e/)erf]  us— alluding  to  the  sudden  deliverance 
eflocted  by  the  overthrow  of  Babylon.  35.  To  the  special 
favours  to  His  people  is  added  the  record  of  God's  good- 
ness to  all  His  creatures  (cf.  Matthew  6.  30).  36.  God  of 
heaven— occurs  but  once  (Jonah  1.  9)  before  the  captivity. 
It  is  used  by  the  later  writers  as  specially  distinguishing 
God  from  idols. 

PSALM  CXXXVII. 

Ver.  1-9.  This  P.salm  records  the  mourning  of  the  cap- 
tive Israelites,  and  a  prayer  and  prediction  respecting  the 
destruction  of  their  enemies. 

1.  rivers  of  Babylon— The  name  of  the  city  used  for  tho 
whole  country,  remembered  Ziou  —  or,  Jerusalem,  as 
Psalm  132.13.  3.  upon  the  ■tvlllows —which  may  have 
grown  there  then,  if  not  now;  as  the  palm,  which  was 
ouce  comnion,  is  now  rare  in  Palestine.  3,  4.  Whether 
the  request  was  in  curiosity  or  derision,  the  answer  inti- 
mates that  a  compliance  was  incongruous  with  their 
mournful  feelings  (Proverbs  25.  20).  5,  6.  For  joyful  songs 
would  imply  forgetfulness  of  their  desolated  homes  and 
fallen  Church.  The  solemn  imprecations  on  the  "hand'' 
Rnd  "tongue,"  if  thus  forgetful,  relate  to  the  cunning  or 
skill  in  playing,  and  the  power  of  singing.  7-9.  Remem- 
ber .  .  .  the  children  of  Ekiom— (Cf.  Psalm  132.  1),  i.  e.,  to 
punish,  the  day  of  Jerusalem— Its  downfall  (Lamenta- 
tions 4. 21,  22;  Obadlah  11-13).    daughter  of  Babylon— tho 


people  (Psalm  9  13).  Their  destruction  had  been  abun- 
dantly foretold  (Isaiah  13.14;  Jeremiah  51.  23).  For  the 
terribleness  of  that  destruction,  God's  righteous  judg- 
ment, and  not  the  passions  of  the  chafed  Israelites,  was 
responsible. 

PSALM   CXXXVIII. 

Ver.  1-8.  David  thanks  God  for  His  benefits,  and  antici- 
pating a  wider  extension  of  God's  glory  by  His  means, 
assures  himself  of  His  continued  presence  and  faith- 
fulness. 

1.  (Cf.  Psalm  9. 1.)  before  the  gods  — whether  angels 
(Psalm  8.  5) ;  or  princes  (Exodus  21.  6 ;  Psalm  82.  6) ;  or  idols 
(Psalm  97.  7);  denotes  a  readiness  to  worship  the  true  God 
alone,  and  a  contempt  of  all  other  objects  of  worship.  3. 
(Cf.  Psalm  5.  7.)  thy  ■»voi'd  above  all  thy  name— t.  c, 
God's  promise  (2  Samuel  7.),  sustained  by  His  mercy  and 
truth,  exceeded  all  other  manifestations  of  Himself  as 
subject  of  praise.  3-5.  That  jiromise,  as  an  answer  to  his 
prayers  in  distress,  revived  and  strengthened  his  faith, 
and,  as  the  basis  of  other  revelations  of  the  Messiah,  will  be 
the  occasion  of  praise  by  all  who  hear  and  receive  it  (Psalm 
68.29,31;  Isaiah  4.3).  for  great  (is)  the  glory — or,  when 
the  glory  shall  be  great.  In  God's  fulfilling  His  purposes 
of  redemption.  6,  7.  On  this  general  principle  of  God's 
government  (Isaiah  2. 11;  57. 15;  66.2),  he  relies  for  God's 
favour  In  saving  him,  and  overthrowing  his  enemies. 
kno^veth  afar  off— their  ways  and  deserts  (Psalm  1.  6). 
8.  God  will  fulfil  His  promise. 

PSALM    CXXXIX. 

Ver.  1-24.  After  presenting  the  sublime  doctrines  of 
God's  omnipresence  and  omniscience,  the  Psalmist  ap- 
peals to  Him,  avowing  his  innocence,  his  abhorrence  of 
the  wicked,  and  his  ready  submission  to  the  closest  scru- 
tiny. Admonition  to  the  wicked  and  comfort  to  the 
pious  are  alike  Implied  Inferences  from  these  doctrines. 

PSALM    CXL. 

Ver.  1-13.  The  st5de  of  this  Psalm  resembles  those  of 
David  in  the  former  part  of  the  book,  presenting  the  usual 
complaint,  prayer,  and  confident  hope  of  relief. 

1.  evil  man — which  of  David's  enemies  is  meant  is  not 
important.  3-5.  This  character  of  the  wicked,  and  the 
devices  planned  against  the  pious,  correspond  to  Psalm 

10.  7;  31.  13;  58. 4,  &c.  sharpene*!  .  .  .  like  a  serpent — not 
like  a  serpent  does,  but  they  are  thus  like  a  sei'pent  in 
cunning  and  venom,  snare  (and)  net — for  threatening 
dangers  (cf.  Psalm  38.  12;  57.  6).  6.  (Cf.  Psalm  5. 1-12 ;  16. 2). 
7.  day  of  battle— it^,  of  armour,  i.  e.,  when  using  it.    8. 

,(Cf.  Psalm  37.  12;  66.7.)  lest  they  exalt  themselves — or, 
they  will  be  exalted  if  permitted  to  prosper.  9.  Contrasts 
his  head  covered  by  God  (v.  7)  with  theirs,  or  (as  head 
may  be  used  for  persons)  with  them,  covered  with  the 
results  of  their  wicked  deeds  (Psalm  7. 16).    10.  (Cf.  Psalm 

11.  6 ;  120.  4.)  To  cast  into  fire  and  deep  pits,  figures  for  utter 
destruction.  11.  an  evil  speaker— or,  slanderer  will  not 
be  tolerated  (Psalm  101.  7).  The  last  clause  may  be  trans- 
lated: "an  evil  (man)  He  (God)  sJiall  huiit,"  &c.  13.  (Cf 
Psalm  9. 4.)  13.  After  all  changes,  the  righteous  shall  have 
cause  for  praise.  Such  shall  dwell,  or  sit  securely,  under 
God's  protection  (Psalm  21.  6;  41. 12). 

PSALM     CXLI. 
Ver.  1-10.    This  Psalm  evinces  Its  authorship  as  the  prie- 
cedlng,  by  its  structure  and  the  character  of  Its  contents. 
It  is  a  prayer  for  deliverance  from  sins  to  which  affliction 
tempted  him,  and  from  the  enemies  who  caused  it. 

PSALM    CXLII. 

Ver.  1-7.  Maschil—(c{.  Psalm  32.,  title).  When  Tie  was  in 
the  cave,  either  of  Adullam  (1  Samuel  22. 1),  or  En-gedl  (1 
Samuel  24.  3).  This  does  not  mean  that  the  Psalm  was 
composed  in  the  cat'e,  but  that  the  precarious  mode  of  life, 
of  which  his  refuge  in  caves  was  a  striking  Illustration, 
occasioned  the  complaint,  which  constitutes  the  first  part 
of  the  Psalm,  and  furnishes  the  reason  for  the  prayer  •with 
p  387 


Psalm  of  Praise  to  God. 


PSALMS  CXLIII-CXLVIII. 


The  PsaimUt  Exhorleth  to  Praise. 


which  it  concludes,  and  wliich,  as  the  prominent  charac- 
teristic, gives  its  name, 

1,  with  my  voice— audibly,  because  earnestly.  3.  (Cf. 
Psalm  62.  8.)  complaint — or,  a  sad  musing.  3.  tliou 
Une-west  .  .  .  path— the  appeal  is  indicative  of  conscious 
innocence ;  knowest  it  to  be  right,  and  that  my  afla.iction 
is  owing  to  the  snares  of  enemies,  and  is  not  deserved  (cf. 
Psalm  42.  4 ;  61. 2).  4:.  Utter  desolation  is  meant,  right 
hand— the  place  of  a  protector  (Psalm  110.  5).  cared  for — 
lit.,  sought  after,  to  do  good.  5.  (Cf.  Psalm  31. 14 ;  62.  7.)  6. 
(Cf.  Psalm  17. 1.)  r.  (Cf.  Psalm  25. 17.)  that  I  may  praise 
—lit.,  for  praising,  or  that  thy  name  may  be  praised,  i,  e., 
by  the  righteous,  who  shall  surround  me  witli  sympa- 
thizing joy  (Psalm  35.  27). 

PSALM   CXLIII. 

Ver.  1-12.  In  structure  and  style,  like  the  preceding 
(Psalms  140.-142.),  this  Psalm  is  clearly  evinced  to  be 
David's.  It  is  a  prayer  for  pardon,  and  for  relief  from 
enemies;  afflictions,  as  usual,  producing  confession  and 
penitence. 

1.  In  thy  faithfulness  .  .  .  and  .  .  .  righteousness — 
or,  God's  regard  to  the  claims  which  He  has  permitted 
His  people  to  make  in  His  covenant.  3.  enter  .  .  .  judg- 
ment—deal not  in  strict  justice,  shall  no  .  .  .  Justified— 
or,  is  no  man  justified,  or  innocent  (Job  14.  3;  Romans  3. 
20).  3,4.  The  exciting  reason  for  his  prayei-— liis  afflic- 
tions—led to  confession  as  just  made:  he  now  makes  the 
complaint,  as  tliose  that  have  heen  long  dead — de- 
prived of  life's  comforts  (cf.  Psalm  40. 15 ;  88.  3-6).  5,  6. 
The  distress  is  aggravated  by  the  contrast  of  former  com- 
fort (Psalm  22.  3-5),  for  whose  return  he  longs,  a  thirsty 
land — which  needs  rain,  as  did  his  spirit  God's  gracious 
visits  (Psalm  28. 1 ;  89. 17).  7.  spirit  falleth— is  exhausted. 
S.  (Cf.  Psalm  25.  1-4;  59.16).  tlie  way  .  .  .  walU— i.  e.,  the 
way  of  safety  and  righteousness  (Psalm  112. 3-6).  9.  (Cf. 
Psalm  31.  15-20.)  10.  (Cf.  Psalm  5.  8;  27. 11.)  land  of  up- 
rightness—Zi^,  an  even  land  (Psalm  26. 12).  11.  (Cf.  Psalm 
23.3;  119.  156.)  13.  God's  mercy  to  his  people  is  often 
wrath  to  His  and  their  enemies  (cf.  Psalm  31. 17).  thy 
servant— as  chosen  to  be  such,  entitled  to  Divine  regard. 

PSALM    CXLIV. 

Ver.  1-15.  David's  praise  of  God  as  his  all-sufflcient 
help  is  enhanced  by  a  recognition  of  the  intrinsic  worth- 
lessness  of  man.  Confidently  imploring  God's  interposi- 
tion against  his  enemies,  he  breaks  forth  into  praise  and 
joyful  anticipations  of  the  prosperity  of  his  kingdom, 
when  freed  ft'om  vain  and  wicked  men. 

PSALM  CXLV. 

'  Ver.  1-21.  A  Psalm  of  praise  to  God  for  His  mighty, 
righteous,  and  gracious  government  of  all  men,  and  of 
His  humble  and  suflfering  people  in  particular. 

1,  3.  (Cf.  Psalm  30. 1.)  hlesa  thy  name — celebrate  thy  per- 
fections (Psalm  5. 11).  God  is  addressed  asking,  alluding  to 
His  government  of  men.  3.  (Cf.  Psalm  18.3;  48. 1.)  great- 
ness—as displayed  in  his  woi-ks.  4.  shall  declare— ii^., 
they  shall  declare,  i.  e.,  all  generations.  5.  I  -will  speak- 
er, muse  (Psalm  77. 12 ;  119. 15).  thy  -tvondrous  -vvorlts— 
or,  wQJ-ds  of  thy  wonders,  i.  e.,  which  described  tiiera 
(Psalm  105.  27,  Margin).  6.  terrihle  acts— wliicli  produce 
dread  or  fear,  7.  memory — (Psalm  6.  5),  remembrance, 
or  what  causes  to  be  remembered,  righteousness— as 
Psalm  113. 1,  goodness  according  to  covenant  engagement. 
8,  9.  (Cf.  103.8;  111.4.)  over  all,  &c.— rests  on  all  His 
works.  10.  hless— as  v.  1,  to  praise  with  reverence,  more 
than  merely  to  praise.  11, 13.  The  declaration  of  God's 
glory  is  for  the  extension  of  his  knowledge  and  perfec- 
tions in  the  world.  13.  (Cf.  Daniel  4. 3, 34.)  14.  (Cf.  Psalm 
37. 17 ;  54.  4.)  15, 16.  eyes  of  .  .  .  thee— or,  look  witli  ex- 
pecting faith  (Psalm  104.  27,  28).  17.  holy  ,  ,  .  works— 
lit.,  merciful  or  kind,  goodness  (Psalm  144.  2)  is  the  corre- 
spondingnoun.  righteous— in  a  similar  relation  of  mean- 
ing to  righteousness  (v.  7).  18, 19.  (Cf.  Psalm  34.  7, 10.)  30. 
Those  who  fear  him  (v.  19)  are  those  who  are  here  said  to 
love  him.  31.  (Cf.  Psalm  23.  21.)  aU  flesh— (Psalm  65.  2.) 
3S8 


The  Psalm  ends,  as  it  began,  with  ascriptions  of  praise, 
in  which  the  pious  Avill  ever  delight  to  join. 

PSALM    CXLVI. 

Ver.  1-10.  An  exhortation  to  praise  God,  who,  bj'  the 
gracious  and  faithful  exercise  of  His  power  in  goodness 
to  the  needy,  is  alone  worthy  of  implicit  trust. 

PSALM    CXLVII. 

Ver.  1-20.  This  and  the  remaining  Psalms  have  been 
represented  as  specially  designed  to  celebrate  the  rebuild- 
ing of  Jerusalem  (cf.  Nehemiah  6. 16 ;  12.  27).  They  all 
open  and  close  with  the  stirring  call  for  praise.  This  spe- 
cially declares  God's  providential  care  towards  all  crea- 
tures, and  particularly  His  people. 

1.  (Cf.  Psalm  92. 1 ;  135.  3.)  3.  (Cf.  Psalm  107. 3 ;  Isaiah  11. 
12.)  3.  Though  applicable  to  the  captive  Israelites,  this  is 
a  general  and  precious  truth,  -wounds — (Cf.  Margin.)  4, 
5.  God's  power  in  nature  (Isaiah  40.  26-28,  and  often)  is  pre- 
sented as  a  pledge  of  His  power  to  help  His  people,  tell- 
eth  .  .  .  stars— what  no  man  can  do  (Genesis  15.  5).  6. 
That  power  is  put  forth  for  the  good  of  the  meek  and  suf- 
fering pious,  and  confusion  of  the  wicked  (Psalm  146.  8, 9). 
7-9.  His  providence  supplies  bountifully  the  wild  ani- 
mals in  their  mountain  homes.  Sing  .  .  .  TiOrA— lit..  An- 
swer tlie  Lord,  t.  e.,  in  grateful  praise  to  his  goodness,  thus 
declared  in  Plis  acts.  10, 11.  The  advantages  afforded,  as 
in  war  by  the  strength  of  the  horse  or  the  agility  of  man, 
do  not  incline  God  to  favour  any ;  but  those  who  fear  and, 
of  course,  trust  Him,  will  obtain  his  approbation  and  aid. 
13-14.  Strengthened  .  .  .  gates — or,  means  of  defence 
against  invaders,  mahetli  .  .  .  borders — or,  territories 
(Genesis  23.  17;  Isaiah  51.  12).  Clleth  thee,  &c.— (Cf.  Mar- 
gin.) 15-18.  God's  word,  as  a  swift  messenger,  executes 
His  purpose,  for  with  Him  to  command  is  to  perform 
(Genesis  1.  3 ;  Psalm  33.  9),  and  He  brings  about  the  won- 
ders of  providence  as  easily  as  men  cast  crumbs,  morsels 
—used  as  to  food  (Genesis  18. 5),  perhaps  here  denotes  hail. 
19,  30.  This  mighty  ruler  and  benefactor  of  heaven  and 
earth  is  such  especially  to  His  chosen  people,  to  whom 
alone  (Deuteronomy  4.  32-31)  He  has  made  known  His 
will,  while  others  have  been  left  in  darkness.  Therefora 
unite  in  the  great  hallelujah. 

PSALM    CXLVIII. 

Ver.  1-14.  The  scope  of  this  Psalm  is  the  same  as  of  the 
pi-eceding. 

1.  heavens  [and]  heights — are  synonymous.  3.  hosts — 
(cf.  Psalm  103.  21).  4.  heavens  of  heavens — the  very 
highest,  waters — clouds,  resting  above  the  visible  heav- 
ens (cf.  Genesis  1.  7).  5.  praise  the  name — as  represent- 
ing His  perfections,  he  commanded — He  is  emphatic, 
ascribing-  creation  to  God  alone.  6.  Tlie  perpetuity  of  the 
frame  of  nature  is,  of  course,  subject  to  Him  who  forn-ied 
it.  a  decree  .  .  .  pass— His  ordinances  respecting  them 
shall  not  change  (Jeremiah  36.  31),  or  perish  (Job  34.20; 
Psalm  37.  30).  7-10.  The  call  on  the  earth,  as  opposed  to 
heaven,  includes  seas  or  depths,  whose  inhabitants  the 
dragon,  as  one  of  the  largest  (cf.  on  leviathan.  Psalm  104, 
26),  is  selected  to  represent.  The  most  destructive  and  un- 
governable agents  of  inanimate  nature  are  introduced. 
fulfilling  liis  word — or,  law,  may  be  understood  of  each. 
Next  the  most  distinguished  productions  of  the  vegetable 
world,  fruitful  trees — or,  trees  of  fruit,  as  opposed  to 
forest  trees.  Wild  and  domestic,  large  and  small,  ani- 
mals are  comprehended.  11, 13.  Next  all  rational  beings, 
from  the  highest  in  rank  to  little  children,  princes — or, 
military  leaders.  13.  let  them — all  mentioned,  excel- 
lent—or, exalted  (Isaiah  12.  4).  his  ^lory-^majesty  (Psalm. 
45.  3).  above  .  .  .  heaven — their  united  splendours  fail  to 
match  His.  14.  exalteth  the  horn — established  power 
(Psalm  75.  5,  6).  praise  of  [or  lit.,  for]  his  saints — i.  e.,  occa- 
sions for  them  to  praise  Him.  They  are  furtlier  described 
as  His  people,  and  near  Him,  sustaining  by  covenanted 
care  a  peculiarly  intimate  relation. 


Introduction.                                                              PROVERBS.  Introduction. 

PSALM    CXLIX  ^^  God's  decrees,  or  perhaps  as  Deuteronomy  32.41-43. 

this  hoiiotir — t.  e.,  to  be  thus  employed,  will  be  an  hon- 

Ver.  1-9.    This  Psalm  sustains  a  close  connection  with  ourable  service,  to  be  assigned  his  salnts-cr,  godly  ones 

the  foregoing.    The  cliosen  people  are  exhorted  to  praise  (Psalm  16.  3). 

God,  in  view  of  past  favours,  and  also  future  victories  T)Q  A  T  t\t    m 

over  enemies,  of  wlalcli  they  are  impliedly  assured.  ±  b  A  L<  JM    Kj  Li. 

1.  (Cf.  Psalm  96. 1.)    2.  God  had  signalized  His  relation  Ver.  1-6.    This  is  a  suitable  doxology  for  the  whole  book, 

as  a  sovereign,  in  restoring  them  to  their  land.    3.  In  the  reciting  the  "place,  theme,  mode,  and  extent  of  God's 

dance— (Psalm  30. 11.)    The  dance  is  connected  with  other  high  praise." 

terms,  exi^ressive  of  the  great  joy  of  the  occasion.    The  1.  in  lils  sanctuary — on  earth.    Armament,  &c.— which 

word  may  be  rendered  lute,  to  which  the  other  instru-  illustrates  His  power.     3.  mlgUty  acts — (Psalm  145.  4.) 

ments  are  joined,    sing  praises— or,  sing  and  play.    4.  excellent  greatness— or,  abundance  of  greatness.    3,  4. 

taketli  pleasure— Zi<.,  oceej5<.»,  alluding  to  acceptance  of  The  irwrnpe^  was  used  to  call  religious  assemblies ;  the  or- 

propitiatory  oflferings  (cf.  Psalm  7.  18).     beautify,  &c.—  gan,  or  pipe,  a  wind  instrument,  and  the  others  were  used 

adorn  the  humble  with  faith,  hope,  joy,  and  peace.    5.  in  in  worship.    5.  cymbals— suited  to  loud  praise  (Nehemiah 

glory— the  honourable  condition  to  which  they  are  raised.  12.27).    6.  Living  voices  shall  take  up  the  failing 

upon  tltcir  beds— once  a  place  of  mourning  (Psalm  6.  6).  sounds  of  dead  instruments,  and  as  they  cease  on 

6.  IkigH  (praises) — or,  deeds.    They  shall  go  forth  as  relig-  earth,  those  of  intelligent  ransomed  spirits  and 

lous  warriors,  as  once  religious  Jabourers  (Nehemiah  4.  holy  angels,  as  with  the  sound  of  mighty  thun- 

17).    7.  The  destruction  of  the  incorrigibly  wicked  attends  ders,  will  prolong  eternally  the  praise,  saying: 

the  propagation  of  God's  truth,  so  that  the  military  sue-  "Alleluia!    Salvation,  and   Glory,  and  Honour, 

cesses  of  the  Jews,  after  the  captivity,  typified  the  tri-  and  Power,  unto  the  Lord  our  God;"   "Alleluia! 

umphs  of  the  gospel.    9.  tlie  judgment  written — either  for  the  Lord  God  omnipotent  reigneth."    Amen  ! 


THE 

BOOK   OF   PROVERBS. 

INTRODUCTION. 

I.  The  Nature  and  Use  of  Proverbs.— A  proverb  is  a  pithy  sentence,  concisely  expressing  some  well-established 
truth  susceptible  of  v.arious  illustrations  and  applications.  The  word  is  of  Latin  derivation,  literally  meaning  for  a 
word,  speech,  or  discourse,  i.  c,  one  expression  for  many.  The  Hebrew  word  for  proverb  (mashal)  means  a  comparison. 
Many  suppose  it  was  used,  because  the  form  or  matter  of  the  pi-overb,  or  both,  involved  the  idea  of  comparison.  Most 
of  the  proverbs  are  in  couplets  or  triplets,  or  sonie  modifications  of  them,  the  members  of  which  correspond  in  structure 
and  length,  as  if  arranged  to  be  compared  one  with  another.  They  illustrate  the  varieties  of  parallelism,  a  distin- 
guishing feature  of  Hebrew  poetry.  Cf.  Introduction  to  Poetical  Books.  Many  also  clearly  involve  the  idea  of  com- 
parison in  the  sentiments  expressed  (cf.  ch.  12. 1-10;  25. 10-15;  26. 1-9).  Sometimes,  however,  the  designed  omission  of 
one  member  of  the  comparison,  exercising  the  reader's  sagacity  or  study  for  its  supply,  presents  the  proverb  as  a  "  rid- 
dle "  or  "dark  saying"  (cf.  ch.  30. 15-33;  1.  6;  Psalm  49.  4).  The  sententious  form  of  expression,  which  thus  became  a 
marked  feature  of  the  proverbial  style,  was  also  adopted  for  continuous  discourse,  even  when  not  always  preserving 
traces  of  comparison,  either  in  form  or  matter  (cf.  chs.  1.-9).  In  Ezekiel  17. 1 ;  24.  3,  we  find  the  same  word  properly 
translated  i3ara6te,  to  designate  an  Illustrative  discourse.  Then  the  Oreek  translators  have  used  a  \rord,  parabola 
(parable),  which  the  gospel  writers  (except  John)  employ  for  our  Lord's  discourses  of  the  same  character,  and  which 
also  seems  to  involve  the  idea  of  comparison,  though  that  may  not  be  its  primary  meaning.  It  might  seem,  there- 
fore, that  tlie  proverbial  and  parabolic  styles  of  writing  were  originally  and  essentially  the  same.  The  proverb  is  a 
"concentrated  parable,  and  the  parable  an  extension  of  the  proverb  by  a  full  illustration."  The  proverb  is  thus  the 
moral  or  theme  of  a  parable,  which  sometimes  precedes  it,  as  Matthew  19.  30  (cf.  ch.  20. 1);  or  succeeds  it,  as  Matthew 
22. 1-16;  Luke  15. 1-10.  The  style  being  poetical,  and  adapted  to  the  expression  of  a  high  order  of  poetical  sentiment, 
such  as  prophecy,  we  find  the  same  term  used  to  designate  such  compositions  (cf.  Numbers  23.7;  Micah  2.4;  Ha- 
bakkuk  2.  6). 

Though  the  Hebrews  used  the  same  term  for  proverb  and  parable,  the  Greek  employs  two,  though  the  sacred  writers 
have  not  always  appeared  to  recognize  a  distinction.  The  term  for  proverb  is,  paroimia,  which  the  Greek  translators 
employ  for  the  title  of  this  book,  evidently  with  special  reference  to  the  later  definition  of  a  proverb,  as  a  trite,  sen- 
tentious form  of  speech,  which  appears  to  be  the  best  meaning  of  the  term.  John  uses  the  same  term  to  designate 
our  Saviour's  instructions,  in  view  of  their  characteristic  obscurity  (cf.  ch.  16.  25-29,  Greek),  and  even  for  his  illustra- 
tive discourses  (ch.  10.  6),  whose  sense  was  not  at  once  obvious  to  all  his  hearers.  This  form  of  instruction  was  well 
adapted  to  aid  the  learner.  The  parallel  structure  of  sentences,  the  repetition,  contrast,  or  comparison  of  thought, 
were  all  calculated  to  facilitate  the.eflforts  of  memory ;  and  precepts  of  practical  wisdom  which,  extended  into  logical 
discourses,  might  have  failed  to  make  abiding  Impressions  by  reason  of  their  length  or  complicated  character,  were 
thus  compressed  into  pithy,  and,  for  the  most  part,  very  plain  statements.  Such  a  mode  of  instruction  has  distin- 
guished the  written  or  traditional  literature  of  all  nations,  and  was,  and  still  is,  peculiarly  current  in  the  East. 

\r  this  book,  however,  we  are  supplied  with  a  proverbial  wisdom  commended  by  the  seal  of  Divine  inspiration. 
God  has  condescended  to  become  our  teacher  on  the  practical  affairs  belonging  to  all  the  relations  of  life.  He  has 
adapted  His  instruction  to  the  plain  and  unlettered,  and  presented,  in  this  striking  and  Impressive  method,  the  great 
principles  of  duty  to  Hlra  and  to  our  fellow-men.  To  the  prime  motive  of  all  right  conduct,  the  fear  of  God,  are 
added  all  lawful  and  subordinate  Incentives,  such  as  honour,  interest,  love,  fear,  and  natural  affection.  Besides  the  terror 
excited  by  an  apprehension  of  God's  justly-provoked  Judgments,  we  are  warned  against  evil-doing  by  the  exhibition 
of  the  inevitable  temporal  results  of  Impiety,  injustice,  profligacy.  Idleness,  laziness.  Indolence,  drunkenness,  and 
debauchery.  To  the  rewards  of  true  piety  which  follow  in  eternity,  are  promised  the  peace,  security,  love,  and  appro- 
bation of  the  good,  and  the  comforts  of  a  clear  conscience,  which  render  this  life  truly  happy. 

889 


Design  oj  the  Book.  PKOVERBSI.  An  Exhortation  to  Fear  God. 

TI.  Inspiration  and  Authorship.— With  no  important  exception,  Jewish  and  Christian  writers  have  received 
this  book  as  the  inspired  production  of  Solomon.  It  is  the  first  book  of  the  Bible  prefaced  by  the  name  of  the  author. 
The  New  Testament  abounds  with  citations  from  the  Proverbs.  Its  intrinsic  excellence  commends  it  to  us  as  the 
production  of  a  higher  authority  than  the  apocryphal  writings,  such  as  Wisdom  or  Ecolesiasticus.  Solomon  lived  500 
years  before  the  "  seven  wise  men"  of  Greece,  and  700  before  the  age  of  Socrates,  Plato,  and  Aristotle.  It  is  thus  very 
evident,  whatever  theory  of  his  sources  of  knowledge  be  adopted,  that  he  did  not  draw  upon  any  heathen  repositories 
with  which  we  are  acquainted.  It  is  far  more  probable,  that  by  the  various  migrations,  captivities,  and  dispersions 
of  the  Jews,  heathen  philosophers  drew  from  this  Inspired  fountain  many  of  those  streams  which  continue  to  refresh 
mankind  amidst  the  otherwise  barren  and  parched  deserts  of  profane  literature. 

As,  however,  the  Psalms  are  ascribed  to  David,  because  he  was  the  leading  author,  so  the  ascription  of  this  book  to 
Solomon  is  entirely  consistent  with  the  titles  of  chs.  30.  and  31.,  which  assign  those  chapters  to  Agur  and  Lemuel  re- 
spectively. Of  these  persons  we  know  nothing.  This  is  not  the  place  for  discussing  the  various  speculations  re- 
specting them.  By  a  slight  change  of  reading  some  propose  to  translate  ch.  30.  1 :  "The  words  of  Agur,  the  son  of  her 
who  was  obeyed  {i.e.,  the  queen  of)  Massa;"  and  ch.  31. 1:  "The  words  of  Lemuel,  king  of  Massa;"  but  to  this  tho 
earliest  versions  are  contradictory,  and  nothing  other  than  the  strongest  cxegetical  necessity  ought  to  be  allowed  to 
justify  a  departure  from  a  well-established  reading  and  version  when  nothing  useful  to  our  knowledge  is  gained.  It 
is  better  to  confess  ignorance  than  indulge  in  useless  conjectures. 

It  is  probable  that  out  of  the  "  three  thousand  proverbs"  (1  Kings  4. 82)  which  Solomon  spoke,  he  selected  and  edited 
chs.  1.-24.  during  his  life.  Chs.  25.-29.  were  also  of  his  production,  and  copied  out  in  the  days  of  Hezekiah,  by  his  "men," 
perhaps,  the  prophets  Isaiah,  Hosea,  and  Micah.  Such  a  work  was  evidently  in  the  spirit  of  this  pious  monarch,  who 
set  his  heart  so  fully  on  a  reformation  of  God's  worship.  Learned  men  have  endeavoured  to  establish  the  theory  that 
Solomon  himself  was  only  a  collector;  or  that  the  other  parts  of  the  book,  as  these  chapters,  were  also  selections  by 
later  hands;  but  the  reasons  adduced  to  maintain  these  views  have  never  appeared  so  satisfactory  as  tc  snange  the 
usual  opinions  on  the  subject,  which  have  the  saiiction  of  the  most  ancient  and  reliable  authorities. 

III.  Divisions  of  the  Book.— Such  a  work  is,  of  course,  not  susceptible  of  any  logical  analysis.  There  are,  how- 
ever, some  well-defined  marks  of  division,  so  tliat  very  generally  the  book  is  divided  into  five  or  six  parts, 

1.  The  first  contains  nine  chapters,  in  which  are  discussed  and  enforced  by  illustration,  admonition,  and  encour- 
agement the  principles  and  blessings  of  wisdom,  and  the  pernicious  schemes  and  practices  of  sinful  persons.  These 
chapters  are  introductory.  With  few  specimens  of  the  proper  proverb,  they  are  distinguished  by  its  conciseness  and 
terseness.  The  sentences  follow  very  strictly  the  form  of  parallelism,  and  generally  of  the  synonymous  species,  only 
forty  of  the  synthetic  and  four  (ch.  3.32-35)  of  the  antithetic  appearing.  The  style  is  ornate,  the  figures  bolder  and 
fuller,  and  the  illustrations  more  striking  and  extended. 

2.  The  antithetic  and  synthetic  parallelism  to  the  exclusion  of  the  synonymous  distinguish  chs.  10.-22. 16,  and  the 
verses  are  entirely  unconnected,  each  containing  a  complete  sense  in  itself. 

3.  Chs.  22. 16.-24.  present  a  series  of  admonitions  as  if  addressed  to  a  pupil,  and  generally  each  topic  occupies  two  or 
more  verses. 

4.  Chs.  25.-29.  are  entitled  to  be  regarded  as  a  distinct  portion,  for  the  reason  above  given  us  to  its  origin.  The  style 
is  very  much  mixed ;  of  the  peculiarities,  cf.  parts  2  and  3. 

5.  Ch.  30.  is  peculiar  not  only  for  its  authorship,  but  as  a  specimen  of  the  kind  of  proverb  which  has  been  described 
as  "  dark  sayings"  or  "  riddles." 

6.  To  a  few  pregnant  but  concise  admonitions,  suitable  for  a  king,  is  added  a  most  inimitable  portraiture  of  female 
character.  In  both  parts  5  and  6  the  distinctive  peculiarity  of  the  original  proverbial  style  gives  place  to  the  modifi- 
cations already  mentioned  as  marking  a  later  composition,  though  both  retain  the  concise  and  nervous  method  of 
stating  truth,  equally  valuable  for  its  deep  impression  and  permanent  retention  by  the  memory. 


CTTAPTm    I  ness  by  which  to  escape  evil  and  find  good.    5,  6.  Such 

writings  the  wise,  who  pursue  right  ends  by  right  means, 

Ver.  1-33.    After  the  title  the  writer  defines  the  design  will  value,    learning— not  the  act,  but  matter  of  it.   wise 

and  nature  of  the  instructions  of  the  book.    He  pater-  counsels— or  the  art  and  principles  of  governing.     To 

nally  invites  attention  to  those  instructions,  and  warns  understand— so  as  to  .  .  .  such  will  be  the  result,    in- 

his  readers  against  the  enticements  of  the  wicked.    In  a  terpretatlon— (Cf.  3Iargin.)  -words  of  tlie  wise— (Cf.  v.  2.) 

beautiful  personification  wisdom  is  then  introduced  in  darU  sayings— (Cf.  Psalm  49. 4;  John  16.25;  and  Introduc- 

a  most  solemn  and  Impressive  manner,  publicly  inviting  Hon,  I.)    7.  Tlie  fear  of  tlie  I^ord- The  principle  of  true 

men  to  receive  its  teachings,  warning  those  who  reject,  piety  (cf.  ch.  2. 5;  14. 26,  27;  Job  28. 28;  Psalm  34. 11;  111.  10; 

and  encouraging  those  who  accept,  the  proffered  instruc-  Acts  9.31).    toeginning— first  part,  foundation,    fools— 

tions.  the  stupid  and  indifferent  to  God's  character  and  govern- 

1-4.  (Cf.  Introduction,  I.)    To  luioiir  .  .  .  instruction—  ment;  hence  the  wicked.    8.  My  son— This  paternal  form 

lit.,  for  knowing,  i.  e.,  such  is  the  design  of  these  writings,  denotes  a  tender  regard  for  the  reader.    Filial  sentiments 

Avisdom— or  the  use  of  the  best  means  for  the  best  ends,  rank  next  to  piety  towards  God,  and  ensure  most  dis- 

is  generally  employed  in  this  book  for  true  piety,    in-  tinguished  rewards  (cf.  ch.  6.20;   Ephesians  6.2,3).     On 

sti-uction- discipline,  by  which  men  are  trained,     to  the  figures  of  v.  9,  cf.  Genesis  41.42;  Song  of  Solomon 

perceive  [lit.,  for  perceiving,  the  design  (as  above)]  ...  1.10;  4. 9.    10-19.  A  solemn  warning  against  temptation, 

undcrstanding-i.  e.,  words  which  enable  one  to  discern  10.  entice — lit.,  open  the  way.    consent  .  .  .  not — sin   is 

good  and  evil.   To  receive  .  .  .  of  ^vlsdom-For  receiving  in  consenting  or  yielding  to  temptation,  not  in  being 

that  discipline  which  discretion  imparts.    The  Hebrew  for  tempted.   11-14.  Murder  and  robbery  are  given  as  specific 

wisdom  differs  from  that  of  v.  2,  and  denotes  rather  dis-  Illustrations,    lay  tvait  .  .  .  lurk  privily  —  express  an 

creet  counsel.    Cf.  the  opposite  traits  of  the  fool  (ch.  10. 22).  effort  and  hope  for  successful   concealment.     8-wallo-»r 

Justice  .  .  .  equity— all  the  attributes  of  one  upright  in  ...  grave— utterly  destroy  the  victim  and  traces  of  the 

all  his  relations  to  God  and  man.    simple— one  easily  led  crime  (Numbers  16. 33;  Psalm  55. 15),    Abundant  rewards 

to  good  or  evil;  so  the  parallel,    young  man— one  inex-  of  villainy  are  promised  as  the  fruits  of  this  easy  and  safe 

perienced.    subtilty— or  prudence  (ch.  3. 21 ;  5. 21).    dis-  course.    15, 16.  The  society  of  the  wicked  (way  or  path) 

cretion— ii7.,  device,  both,  qualities,  either  good  or  bad,  is  dangerous.  Avoid  the  beginnings  of  sin  (ch.  4.14;  Psalm 

a^-cording  to  their  use.  Here  good,  as  they  imply  wari-  1.1;  119.101),  lT-19.  Men  warned  ought  to  escape  danger 
390 


Wisdom  promiseth  Godliness. 


PKOVERBS   II,  III.  An  Exhortation  to  Obedience,  etc 


as  birds  iusfinctively  avoid  visibly  spread  nets.  But 
etupid  sinners  rush  to  their  own  ruin  (Psalm  9. 16),  and, 
greedy  of  gain,  succeed  in  the  very  schemes  'which  de- 
stroy them  (1  Timothy  0. 10),  not  only  failing  to  catch 
others,  but  procuring  their  own  destruction.  30-33. 
Some  interpreters  regard  this  address  as  the  language  of 
tlie  Son  of  God  under  the  name  of  Wisdom  (cf.  Luke  11. 
49).  Others  tliink  that  wisdom,  as  the  Divine  attribute 
specially  employed  in  acts  of  counsel  and  admonition,  is 
liere  personified,  and  represents  God.  In  either  case  the 
address  is  a  most  solemn  and  Divine  admonition,  whose 
matter  and  spirit  are  eminently  evangelical  and  impres- 
sive (cf.  note  on  ch.  8).  20.  WiaAom— lit.,  Wisdoms,  the 
plural  used  either  because  of  the  unusual  sense,  or  as  in- 
dicative of  the  great  excellency  of  wisdom  (cf.  ch.  9. 1). 
streets — or  most  public  places,  not  secretly.  31.  The  pub- 
licity further  indicated  by  terms  designating  places  of 
most  common  resort.  33.  simple  ones — (Cf.  v.  4.)  sim- 
plicity—  implying  ignorance,  sconiers — (Psalm  1.1) — 
who  despise,  as  well  as  reject,  truth,  fools— though  a 
different  word  is  used  from  that  of  v.  7,  yet  it  is  of  the 
same  meaning.  33.  reproof — implying  conviction  de- 
serving it  (cf.  John  16. 8,  Margin),  powr  out— abundantly 
impart,  my  Spirit — whether  of  wisdom  personified,  or 
of  Christ,  a  Divine  agent.  34.  stretclied  .  .  .  Itand  — 
earnestness,  especially  in  beseeching,  is  denoted  by  the 
figure  (cf.  Job  11. 13 ;  Psalm  68.  31 ;  88.  9).  35.  set  at  naught 
— rejected  as  of  no  value.  '%vould  none  of— lit.,  were  not 
willim/  or  inclined  to  it.  36,  37.  In  their  extreme  distress 
He  will  not  only  refuse  help,  but  aggravate  it  by  de- 
rision, fear— tlie  object  of  it.  desolation— H^,  a  tumult' 
nous  noise,  denoting  tlieir  utter  confusion,  destruction— 
or  calamity  (v.  26)  compared  to  a  whirlwind,  as  to  fatal 
rapidity,  distress — (Psalm  4. 1;  44. 11).  anguish— a  state 
of  inextricable  oppression,  the  deepest  despair.  38.  Now 
no  prayers  or  most  diligent  seeking  will  avail  (ch.  8. 17). 
39,  30.  The  sinner's  infatuated  rejection  brings  his  ruin. 
31.  fruit  .  .  .  -way — resultof  conduct  (Isaiah  3. 10;  Bzekiel 
11.21;  Romans  6.21;  Galatians  6.7,8).  l>e  filled— even  to 
repletion  (Psalm  123.4).  33.  turning  a-\vay — i.e.,  from 
the  call  of  v.  23.'  simple — as  v.  22.  prosperity  —  quiet, 
Implying  indilTerence.  33.  dtvell  safely  — it^.,  in  confi- 
dence (Deuteronomj'^  12. 10).  be  quiet — or  at  ease,  in  real 
prosperity,    from  fear— without  fear. 

CHAPTER    II. 

Ver.  1-22.  !Men  are  invited  to  seek  wisdom,  because  It 
teaches  those  principles  by  which  they  may  obtain  God's 
guidance,  and  avoid  the  society  and  influence  of  the 
wicked,  whose  pernicious  courses  are  described. 

1-5.  Diligence  in  hearing  and  praying  for  instruction 
must  be  used  to  secure  the  great  principle  of  godliness, 
the  fear  of  God.  1.  Uldc  .  .  .  tvlth  tltee — lay  up  in  store 
(cf.  cl).  7.  1).  3.  Listen  attentively  and  reflect  seriously 
(ch.  1.  21;  Psalm  130.  2).  understanding— right  perception 
of  truth.  3.  Yea,  It— lit.,  IVTien  if,  i.  e.,  in  such  a  case. 
kuo-vvledge — or,  discrimination  understanding— as  v. 
2.  4.  Tiiere  must  be  earnest  prayer  and  effort.  5.  under- 
ittand— or,  perceive  intelligently,  find— obtain.  G.  For 
— God  is  readj- (James  1.5;  4.8).  out  of  his  mouth— by 
revelation  from  Him.  7.  sound  wlaAom— lit.,  substance, 
opposed  to  wliat  is  lictitious.  According  to  the  context, 
this  may  be  assistance,  as  here  corresponding  with  buck- 
ler, or  safety,  or  wisdom,  which  procures  it  (cf.  ch.  3.  21 ;  8. 
14;  IS.  I;  Job  6.  13;  12.  13).  layeth  up— provides,  ever 
ready.  8.  kcepetli .  .  .  way— God  defends  the  right  way, 
and  tliose  iu  it.  saints— objects  of  favour  (cf.  Psalm  4.  3, 
Ac).  He  guides  and  guards  them.  9.  Tlicn — emphatic, 
In  sucli  a  case,  righteousness  . . .  path- all  parts  of  duty 
to  God  and  man.  10, 11.  Idea  of  v.  9,  amplified ;  on  terms 
cf.  V.  4  and  v.  2.  13-15.  To  deliver— as  from  great  danger 
(ch.  6.  o).  way  ,  .  .  luan— {Psalm  1.  1).  froward  things 
—perversity  (eh.  6.  14;  23.  23),  what  is  opposed  to  truth. 
paths  of  upriglitness— or,  plainness,  walk— habitually 
act;  14,  and  that  with  pletisnre,  in  ignorance  of  good 
and  pursuit  of  evil,  fro^vardneso— not  only  their  own 
perversity,  but  that  of    others  is  their  delight.     They 


love  most  the  worst  things.  15.  crooked- tortuous,  un- 
principled, frowara— lit.,  (they)  are  going  back,  not  only 
aside  from  right,  but  opposite  to  it.  16-19.  Deliverance 
from  another  danger,  the  strange  won»an— this  term  is 
often  used  for  harlot,  or  loose  woman  (Judges*  11.  l,2),mar- 
ried  (ch.  7.  5, 19)  or  not  (1  Kings  11. 1),  so  called,  because 
such  were,  perhaps  at  first,  foreigners,  tliough  strange  may 
also  denote  whatever  is  opposed  to  right  or  proper,  as 
strange  fire  (Numbers  3.  4) ;  strange  incense  (Exodus  30.  9). 
flattereth— ?i7.,  smooths,  lier  words — (Psalm  5.  9).  17, 
guide  .  .  .  youth— lawful  husband  (Jeremiah  3.  4).  cove- 
nant .  .  .  God— of  marriage  made  in  God's  name.  18. 
inclineth— sinks  down  (cf.  Numbers  13.  31).  the  dead— or 
shades  of  the  departed  (Psalm  88. 10).  19.  i.  e.,  sucli  as  re- 
main impenitent  (cf.  Ecclesiastes  7.  26).  paths  of  life— 
(Psalm  16. 11),  opposed  to  paths  unto  the  dead.  30.  Tliat 
.  .  .  way  of  good— i.  e,.  Such  is  the  object  of  these  warn- 
ings. 31,  33.  (Cf.  Psalm  37.  3,  9,  22,  27.)  transgressors— or 
impious  rebels  (cf,  Jeremiah  9. 2).  rooted  out— utterly  de- 
stroyed, as  trees  plucked  up  by  the  roots. 

CHAPTER  III. 

Ver.  1-35.  The  study  of  truth  commended.  God  must 
be  feared,  honoured  and  trusted,  and  filial  submission, 
under  chastisement,  exhibited.  Tlie  excellence  of  wisdom 
urged  and  illustrated  by  its  place  iu  the  Divine  counsels. 
Piety  enforced  by  a  contrast  of  the  destiny  of  the  righte- 
ous and  the  wicked. 

1.  lawr  and  commandments — all  Divine  instructions 
(cf.  Psalm  119).  let  tiilne  heart  keep— or  sincerely  ob- 
serve (ch.  4. 13;  5.2).  3.  length  .  .  .  life — often  promised 
as  blessings  (Psalm  21.  4;  91.  16).  peace — includes  pros- 
perity (Psalm  125.  5).  add — abound  to  thee.  3.  mercy  and 
truth — God's  faitlifulness  to  His  promises  is  often er  ex- 
pressed by  these  terms  (Psalm  25. 10;  57.  3).  As  attributes 
of  men,  they  express  integrity  in  a  wide  sense  (ch.  16.  6; 
20.  28).  bind  .  .  .  ^vrite  .  .  .  heart — outwardly  adorn  and 
inwardly  govern  motives.  4.  favour — grace,  amiability 
(cli.  22.  11;  Psalm  4.5.  2);  united  with  this,  a  good  under- 
standing- (cf.  Margin),  a  discrimination,  which  secures* 
success,  in  the  sight  .  .  .  man — such  as  God  and  man 
approve.  5.  Trust  .  .  .  lieart— This  Is  the  centre  and 
marrow  of  true  wisdom  (cli.  22.  19;  38.25).  The  positive 
duty  has  its  corresponding  negation  in  the  admonition 
against  self-confldence.  6.  ways — (Psalm  1.  1.)  ac- 
kno-wledge — by  seeking  His  wise  aid  (ch.  16.  3;  Psalm  37. 
5;  Jeremiali  9.  2S,  24).  Airect— lit.,  make  plain  (cf.  Hebrews 
12. 13).  7.  (Cf.  ch.  27.  2;  Romans  12.  16.)  fear  .  ,  .  evil— 
reverentially  regarding  His  law.  8.  It— This  conduct. 
liealth — (Cf.  Margin.)  to  thy  navel — for  all  the  organs  of 
nourishment.  marro-*v — (Cf.  Margin.)  bones — frame  of 
body.  True  piety  promotes  bodily  health.  9, 10.  (Cf.  ch. 
11.  25;  Exodus  23.  19;  Deuteronomy  18.  4;  Isaiah  32.  8;  2 
Corinthians  9. 13.)  presses— or  wine  fats  (Joel  2.  24;  3. 13). 
11, 13.  The  true  intent  of  afflictions  considered ;  they  do 
not  contradict  the  assertion  of  the  blessed  state  of  the 
pious  (Job  5. 17 ;  Hebrews  12.  5,  6).  l»e  dellghteth— or  re- 
ceiveth  as  denoting  reconciliation  regarding  the  offenco 
which  pi'oduced  chastisement.  13.  flndeth— Zt<.,  reaches, 
or  obtains  by  seeking,  gettetli — lit.,  draivs  out,  as  metals  by 
digging.  14, 15.  The  figure  of  t>.  13  carried  out.  it— t.  e., 
wisdom,  merchandise — acquisition  by  trading,  fine 
gold — dug  gold,  solid  as  a  nugget,  rubies— gems,  or 
pearls.  16, 17.  Wisdom  personified  as  bringing  the  best 
blessings  (cf.  Matthew  6.  33;  1  Timothy  4.  8).  Her  ways- 
Such  as  she  directs  us  to  take.  18.  Wisdom  allegorized  as 
a  tree  of  life— (Genesis  2.9;  3.  22,)  whose  fruit  preserves 
life,  gives  all  that  makes  living  a  blessing.  19,  30.  The 
place  of  wisdom  in  the  economy  of  creation  and  provi- 
dence commends  it  to  men,  who,  in  proportion  to  their 
finite  powers,  may  possess  this  invaluable  attribute,  and 
are  thus  encouraged  by  the  Divine  example  of  its  use  to 
seek  its  possession.  31.  sound  'wtsdont — (cf.  ch.  2.  7).  let 
.  .  .  eyes— i.  e.,  these  words  of  instruction.  33-34,  assign 
reasons  in  their  value  for  happiness  and  ornament,  guid- 
ance and  support  in  dangers,  both  when  waking  and 
sleeping.    35.  Be  not — or,  You  shall  not  be.    sudden  fear 

391 


Exhortation  to  Study  Wisdom. 


PROVERBS  IV— VI. 


The  Mischiefs  of  Whoredom, 


—what  causes  it  (ch.  1.  27),  any  unlooked-for  evil  (Psalm 
46.  3 ;  91.  12 ;  1  Peter  3.  14).  desolation— ;ch.  1.  27).  36.  The 
reason ;  such  as  are  objects  of  God's  favour,  be  thy  con- 
fldciice— n<.,  in  thy  confidence,  in  the  source  of  thy  strength 
(cf.  Nahum  8.  9,  for  the  same  construction,  Hebrew).  37, 
38.  Promptly  fulfil  all  obligations  both  of  justice  and 
charity  (cf.  James  2. 15,  IG).  39,  30.  Do  not  abuse  confi- 
dence, and  avoid  litigation.  31.  oppressor — or  man  of 
mischief.  The  destiny  of  successful  evil-doers  warns 
against  desiring  their  lot  (Psalm  37. 1,  2,  3.5,  36).  33-35. 
Reasons  for  the  warning,  fro^vard — (Ch.  2. 15.)  secret  . .  . 
righteoiis — in  their  communion  (Amos  3.7).  33.  curse 
.  .  .  -wicked— it  abides  with  them,  and  will  be  manifested. 
34.  The  retribution  of  sinners,  as  Psalm  18. 26.  35.  Inherit 
— as  a  portion,  shame— or  disgrace,  as  opposed  to  honour. 
promotion— (cf.  Marcfin),  as  honour  for  well-doing  makes 
men  conspicuous,  so  fools  are  signalized  by  disgrace. 

CHAPTER     IV. 

Ver.  1-27.  To  an  earnest  call  for  attention  to  his  teach- 
ings, the  writer  adds  a  commendation  of  wisdom,  pre- 
ceded and  enforced  by  the  counsels  of  his  father  and 
teacher.  To  this  he  adds  a  caution  (against  the  devices  of 
the  wicked),  and  a  series  of  exhortations  to  docility,  in- 
tegrity, and  uprightness. 

1,  3.  (Cf.  ch.  1.  8.)  to  Icnow— in  order  to  know,  doc- 
trine— the  matter  of  learning  (ch.  1.  6),  such  as  he  had  re- 
ceived (Lamentations  3. 1).  3.  father's  son — emphatic,  a 
son  specially  regarded,  and  so  called  tender,  as  an  object 
of  special  care  (cf.  1  Chronicles  22.  7;  29. 1);  an  idea  further 
expressed  by  only  beloved— (or,  as  an  only  son),  (Genesis 
22.  2),  though  he  had  brothers  (1  Chronicles  3.  5).  4.  He 
tanglit — or  directed  me.  retain— as  well  as  receive. 
keep  .  .  .  and  live — observe,  that  you  may  live  (ch.  7. 2). 
5.  Get — As  a  possession  not  to  be  given  up.  neither 
decline — i.  e.,  from  obeying  my  word.  6.  Not  only  accept 
but  love  wisdom,  who  will  keep  thee  from  evil,  and  evil 
from  thee.  7.  (Cf.  Job  28.  28.)  getting  — or  possession, 
a  desire  for  wisdom  is  wise.  8.  As  you  highly  esteem 
her,  she  will  raise  you  to  honour,  embrace  her — with 
foml  affection.  9.  ornament ^.such  as  the  chaplet  or 
wreath  of  conquerors,  deliver— (Cf.  Genesis  14.  20.)  The 
allusion  to  a  shield,  contained  in  the  Hebrew,  suggests 
protection  as  well  as  honour  (cf.  v.  6).  10— (Cf.  ch.  2. 1 ;  3. 
2.)  11,  13.  -way  of  -wisdom — which  it  prescribes,  led 
t'ixee—lit.,  caused  tJiee  to  tread,  as  a  path  (Psalm  107.  7).  not 
be  sti-aitened- have  ample  room  (Psalm  18.36).  13— (Cf. 
ch.  3. 18.)  The  figure  of  laying  hold  with  the  hand  sug- 
gests earnest  effort.  14.  (Cf.  Psalm  1. 1.)  Avoid  all  tempta- 
tions to  the  beginning  of  evil.  10,  IT.  The  reason  is  found 
in  the  character  of  sinners,  whose  zeal  to  do  evil  is  forci- 
bly depicted  (ch.  6.  4 ;  Psalm  36.  5).  They  live  by  flagrant 
vices  (ch.  1.  13).  Some  prefer  to  render,  "Tneir  bread  is 
wickedness,  their  drink  violence"  (cf.  Job  lo.  16;  34.7).  18, 
19.  As  shining  light  increases  from  twilight  to  noonday 
splendour,  so  the  course  of  the  just  increases  in  purity, 
but  that  of  the  wicked  is  as  thickest  darkness,  in  which 
one  knows  not  on  what  he  stumbles.  30-33.  (Cf.  v.  10, 13; 
ch.  3.  8,  <fec.)  33.  health  .  .  .  flesh — by  preserving  from 
vices  destructive  of  health.  33.  -with  all  diligence — or, 
above,  or  more  than  all,  custody  (cf.  Margin),  all  that  is 
kept  (cf.  Ezekiel  38.  7),  because  the  heart  is  the  depository 
of  all  wisdom  and  the  source  of  whatever  affects  life  and 
character  (Matthew  12.  35;  15. 19).  34.  a  froward  mouth 
— I.  e.,  a  mouth,  or  words  of  ill  nature.  The  Hebrew  word 
differs  from  that  used  (ch.  2. 15 ;  3. 32).  pei-verse— or,  quar- 
relling, lips— or,  words.  35.  I^et  .  .  .  before  thee— i.  e., 
pursue  a  sincere  and  direct  purpose,  avoiding  tempta- 
tions. 36.  Ponder— Well  consider;  a  wise  course  results 
from  wise  forethought.  37.  (Cf.  v.  25.)  Avoid  all  by-paths 
of  evil  (Deuteronomy  2.  27 ;  17. 11).  A  life  of  integrity  re- 
quires attention  to  heart,  speech,  eyes,  and  conduct. 

CHAPTER   V. 

Ver.  1-23.  A  warning  against  the  seductive  arts  of  wicked 
■women,  enforced  by  considering  the  advantages  of  chas- 
tity, and  the  miserable  end  of  the  wicked. 
392 


1.  This  connection  of  tcisdom  and  understanding  is  fre- 
quent (ch.  2.2;  3.7);  the  first  denotes  the  use  of  wise  means 
for  wise  ends;  the  other,  the  exercise  of  a  proper  discrimi- 
nation in  their  discovery.  3.  regard — or,  observe,  keep 
—preserve  constantly.  3.  (Cf.  ch.  2.  16.)  Her  enticing 
promises  are  deceitful.  4.  her  end — lit.,  her  future,  in 
sense  of  reward,  what  follows  (cf.  Psalm  37. 37 ;  73. 17).  Its 
nature  is  evinced  by  the  use  of  figures,  opposite  those  of 
V.  3.,  The  physical  and  moral  suffering  of  the  deluded 
profligate  are  notoriously  terrible.  5.  feet,  .  ,  .  steps — i, 
€.,  course  of  life  ends  in  death.  6.  her  -ways  .  .  .  knew 
—Some  prefer, "  that  she  may  not  ponder  the  path  of  life," 
&c.;  but  perhaps  a  better  sense  is,  "her  ways  are  varied, 
so  as  to  prevent  your  knowledge  of  her  true  character,  and 
so  of  true  happiness."  8,  9.  Avoid  the  slightest  tempta- 
tion, thine  honour— in  whatever  consisting,  strength 
(ch.  3.  13)  or  wealth,  thy  years — by  cutting  them  oft"  in 
dissipation,  to  the  cruel — for  such  the  sensual  are  apt  to 
become.  10.  -wealth — lit.,  strength,  or  the  result  of  it.  la- 
hours- the  fruit  of  thy  painful  exertions  (Psalm  127.  2). 
There  may  be  a  reference  to  slavery,  a  commuted  punish- 
ment for  death  due  the  adulterer  (Deuteronomy  22.  22). 
11.  at  the  last — the  end,  or  reward  (cf.  v.  4).  mourn— roar 
in  pain,  flesh  and  .  .  .  body — the  whole  person  under 
incurable  disease.  13-14,  The  ruined  sinner  vainly  la- 
ments his  neglect  of  Avarning  and  his  sad  fate  in  being 
brought  to  public  disgrace,  evil — for  affliction,  as  Genesis 
19.20;  49. 15.  15-30.  By  figures,  in  which  -»vell,  cistern, 
and  fountain,  represent  the  wife,  and  rivers  of  -\vaters 
the  children,  men  are  exhorted  to  constancy  and  satisfac- 
tion in  lawful  conjugal  enjoyments.  In  v.  16,  fountains  (in 
the  plural)  rather  denote  the  produce  or  waters  of  a  spring, 
lit.,  what  is  from  a  spring,  and  corresponds  with  rivers  of 
waters,  only  thine  owxl — harlots'  children  have  no 
known  father.  -*vlfe  ...  youth — married  in  youth,  lov- 
ing .  .  .  roe — other  figures  for  a  wife  from  the  well-known 
beauty  of  these  animals,  breasts — (Cf.  Song  of  Solomon 
1. 13 ;  Ezekiel  23. 3,  8.)  ravished— Zit.,  intoxicated,  i.  e.,  fully 
satisfied.  31.  The  reason,  God's  eye  is  on  you,  33,  33, 
and  He  will  cause  sin  to  bring  its  punishment,  -without 
instruction — lit.,  in  ivant  of  instruction,  having  refused  it 
(cf.  Job  13.  18;  Hebrews  11.  24).  go  astray — lit.,  be  drunken. 
The  word  ravished  {v.  19)  here  denotes  fulness  of  punish- 
ment. 

CHAPTER   VI. 

Ver.  1-35.  After  admonitions  against  suretiship  and 
sloth  (cf.  V.  6-8),  the  character  and  fate  of  the  wicked  gen- 
erally are  set  forth,  and  the  writer  (v.  20-35)  resumes  the 
warnings  against  incontinence,  pointing  out  its  certain 
and  terrible  results.  This  train  of  thought  seems  to  inti- 
mate the  kindred  of  these  vices. 

1,  3.  if- the  condition  extends  through  both  verses.  !»« 
surety— art  pledged,  stricken  ,  .  .  hand— bargained  (cf. 
Job  17.  3).  vrith  a  stranger— t.  e.,  for  a  friend  (cf.  ch.  11. 
15;  17.18).  3.  come  .  .  .  friend— in  his  power,  huntble 
.  .  .  sure  thy  friend— urge  as  a  suppliant,  i.  e.,  induce  the 
fiiend  to  provide  otherwise  for  his  debt,  or  secure  the 
surety.  4,  5.  The  danger  lequires  promptness.  6-8.  The 
improvident  sluggards  usually  want  sureties.  Hence, 
such  are  advised  to  industry  by  the  ant's  example.  9, 10. 
Their  conduct  graphically  described  ;  11,  and  the  fruits  of 
their  self-indulgence  and  indolence  presented,  as  .  .  . 
travelleth — lit.,  one  who  walks  backwards  and  forwards,  i.  e,, 
a  highwayman,  armed  man — i.  e.,  one  prepared  to  de- 
stroy. 13.  A  naughty  person— Zi^,  A  man  of  Belial,  or  of 
worthlesness,  i.  e.,  for  good,  and  so  depraved,  or  wicked 
(cf.  1  Samuel  25.25;  30.  22,  &c.).  Idleness  and  vice  are  al- 
lied. Though  indolent  in  acts,  he  actively  and  habitually 
(walketh)  is  ill-natured  in  speech  (ch.  4.  24).  13, 14.  If,  for 
fear  of  detection,  he  does  not  speak,  he  uses  signs  to  carry 
on  his  intrigues.  These  signs  are  still  so  used  in  the  East. 
devisetli — lit.,  constructs,  as  an  artisan,  mischief— evil  to 
others.  Frowardness- As  ch.  2.  14.  discord — especially 
litigation.  Cunning  is  the  talent  of  the  weak  and  lazy. 
15.  Suddenness  aggravates  evil  (cf.  v.  11 ;  ch.  29. 1).  calam- 
ity— lit.,  a  crushing  weiglit.  broken— shivered  as  a  potter's 
vessel;  utterly  destroyed  (Psalm  2.  9).    16-19.  six  .  . 


'MT   SON,    KEEP  MT   WORDS." — PKOV.   VII.    1. 


Thxi  Arts  of  Strange  Women. 


PROVERBS  VII,  VIII. 


The  Excellency,  etc.,  of  Wisdom. 


seven— a  mode  of  speaking  to  arrest  attention  (ch.  30. 15, 
18 ;  Job  5.  19).  proud  \ooU.—lit.,  eyes  of  loftiness  (Psalm  131. 
1).  Eyes,  tongue,  &c.,  for  persons.  spcaketU — lit.,  breathes 
out,  habitually  speaks  (Psalm  27.  12;  Acts  9. 1).  30-33.  Cf. 
ch.  1.8;  3.3,  &c.).  It— (cf.  v.  23)  denotes  the  instruction  of 
parents  (v.  20),  to  which,  all  the  qualities  of  a  safe  guide 
and  guard  and  ready  teacher  are  ascribed.  It  prevents  the 
Ingress  of  evil  by  supplying  good  thoughts,  even  in  dreams 
(ch.  3.  21-23 ;  Psalm  19.  9;  2  Peter  1. 19).  reproofs— (ch.  1. 23) 
the  convictions  of  error  produced  by  instruction.  34.  A 
specimen  of  its  benefit.  By  appreciating  truth,  men  are 
not  affected  by  lying  flattery.  35.  One  of  the  cautions  of 
this  instruction,  avoid  alluring  beauty,  take  [or,  ensnare] 
.  .  .  eyelids— by  painting  the  lashes,  females  enhanced 
Deauty.  36.  The  supplied  words  give  a  better  sense  than 
the  old  version :  "  The  price  of  a  whore  is  a  piece  of  bread." 
adulteress — (cf.  Margin),  which  the  parallel  and  context 
(29-35)  sustains.  Of  siniilar  results  of  this  sin,  cf.  ch.  5.  9- 
12.  -will  liunt— alluding  to  the  snares  spread  by  harlots  (cf. 
ch.  7.  6-8).  precious  life — more  valuable  than  all  else.  37- 
39.  The  guilt  and  danger  most  obvious.  30,  31.  Such  a 
thief  is  pitied,  though  heavily  punished,  sevenfold — (cf. 
Exodus  22.  1-4),  for  many,  ample  (cf.  Genesis  4. 24;  Matthew 
18.  21),  even  if  all  his  wealth  is  taken.  33.  lacketli  un- 
derstanding— or,  heart;  destitute  of  moral  principle  and 
prudence.  33.  dlslionour- or,  shame,  as  well  as  hurt  of 
body  (ch.  3.  35).  reproacU  .  .  .  aivay — no  restitution  will 
suffice;  34,  35,  nor  any  terms  of  reconciliation  be  admit- 
ted,   regard  [or,  accept]  any  ransont. 

CHAPTER  VII. 

Ver.  1-27.  The  subject  continued,  by  a  delineation  of  the 
arts  of  strange  woinen,  as  a  caution  to  the  unwary. 

1-4.  Similar  calls  (ch.  3. 1-3;  4.10,  &c.).  apple  .  .  .  eye — 
pupil  of  eye,  a  custody  (ch.  4.  23)  of  special  value.  Bind 
.  .  .  lingers — as  inscriptions  on  rings.  5.  The  design  of 
the  teaching  (cf.  ch.  2.  16;  6.  24).  6.  For- or,  Since,  intro- 
ducing an  example  to  illustrate  the  warning,  which, 
whether  a  narrative  or  a  parable,  is  equally  pertinent. 
windo-^v  [or,  opening  of  the]  casement — or  lattice,  looked 
—lit.,  watched  earnestly  (Judges  5.  28).  7.  simple — as  ch.  1.  4. 
void  of,  &c.  — (Cf.  ch.  6.  32.)  8.  Iier  corner  — where  she 
was  usually  found,  went  .  .  .  liouse — implying,  perhaps, 
confidence  in  himself  by  his  manner,  as  denoted  in  the 
word  "  >vent" — lit.,  tread  pompously.  9.  The  time,  twiliglU, 
ending  in  darkness,  black  .  .  .  nigUt — lit.,  pupil,  or,  eye, 
t.  e.,  middle  of  night.  10.  a^^ire— that  of  harlots  was 
sometimes  peculiar,  subtile— or,  wary,  cunning.  11, 13. 
lond— -or,  noisy,  bustling,  stubborn  — not  submissive. 
'witliout  .  .  .  streets,  .  .  .  comer  —  (Cf.  1  Timothy  5.  13; 
Titus  2.  5.)  13-15.  The  preparations  for  a  feast  do  not  neces- 
sarily  imply  peculiar  religious  professions.  The  offerer 
retained  part  of  the  victim  for  a  feast  (Leviticus  3.  9,  &c.). 
This  feast  she  professes  was  prepared  for  him  whom  she 
boldly  addresses  as  one  sought  specially  to  partake  of  it. 
16, 17.  my  l>ed — or,  couch,  adorned  in  the  costliest  man- 
ner, bed— in  v.  17,  a  place  for  sleeping.  18-30.  There  is 
no  fear  of  discovery,  tlie  day  appointed- perhaps,  lit.,  a 
full  vioon,  i.  e.,  a  fortnight's  time  (cf.  v.  19).  31.  caused  . . . 
yield — or,  inclines,  flattering— (Cf.  ch.  5.  3.)  forced  him 
.—by  persuasion  ovei'coming  his  scruples.  33.  straight- 
way— quickly,  either  as  ignorant  of  danger,  or  incapable 
of  resistance.  33.  Till— He  is  now  caught  (ch.  6. 26).  34. 
The  inferential  admonition  is  followed,  36,  37,  by  a  more 
general  allegation  of  the  evils  of  this  vice.  Even  the 
jaightiest  fail  to  resist  her  deathly  allurements. 

CHAPTER  VIII. 

Ver.  1-36.  Contrasted  with  sensual  allurements  are  the 
advantages  of  Divine  wisdom,  which  publicly  Invites 
men,  offers  the  best  principles  of  life,  and  the  most  valu- 
able benefits  resulting  from  receiving  her  counsels.  Her 
relations  to  the  Divine  plans  and  acts  Is  Introduced,  as  in 
ch.  3. 19,  20,  thougli  more  fully,  to  commend  her  desirable- 
ness for  men,  and  the  whole  is  closed  by  an  assurance 
that  those  finding  her  find  God's  favour,  and  those  neg- 


lecting ruin  themselves.  Many  regard  the  passage  as  a 
description  of  the  Son  of  God  by  the  title.  Wisdom,  which 
the  older  Jews  used  (and  by  which  He  is  called,  Luke  IL 
49),  as  John  1. 1,  &c.,  describes  Him  by  that  of  Logos,  the 
Word.  But  the  passage  may  be  taken  as  a  personification 
of  wisdom:  for,  1.  Though  described  as  with  God,  wisdom 
is  not  asserted  to  be  God.  2.  The  use  of  personal  attri- 
butes is  equally  consistent  with  a  personification,  as  with 
the  description  of  a  real  person.  3.  The  personal  pro- 
nouns used  accord  with  the  gender  (fem.)  of  wisdom  con- 
stantly, and  are  never  changed  to  that  of  the  person 
meant,  as  sometimes  occurs  in  a  corresponding  use  of 
sxririt,  which  is  neuter  in  Greek,  but  to  which  masculine 
pronouns  are  often  applied  (John  16. 14),  when  the  acts 
of  the  Holy  Spirit  are  described.  4.  Such  a  personifica- 
tion is  agreeable  to  the  style  of  this  book  (cf.  chs.  1.  20;  3. 
16,  17;  4.  8;  6. 20-22;  9. 1-4),  whereas  no  prophetical  or  other 
allusions  to  the  Saviour  or  the  new  dispensation  are 
found  among  the  quotations  of  this  book  in  the  New  Tes- 
tament, and  unless  this  be  such,  none  exist.  5.  Nothing 
is  lost  as  to  the  importance  of  this  passage,  which  still  re- 
mains a  most  ornate  and  also  solemn  and  impressive 
teaching  of  inspiration  on  the  value  of  wisdom. 

1-4.  The  publicity  and  universality  of  the  call  contrast 
with  the  secresy  and  intrigues  of  the  wicked  (ch.  7.  8,  Ac). 
5.  -tvistlom— h7.,  subtilty  in  a  good  sense,  or,  prudence,  fools 
— as  ch.  1.  22.  6.  excellent  things — or,  plain,  manifest. 
opening  .  .  .  things— upright  words.  7.  For  .  .  .  truth 
— lit..  My  palate  shall  meditate,  or  (as  Orientals  did)  mutter, 
my  thoughts  expressed  only  to  myself  are  truth,  wick- 
edness—specially  falsehood,  as  opposed  to  truth.  8.  in 
righteousness— or,  righteous  (Psalm  9.  8;  11.7).  fro-»vard 
— lit.,  twisted,  or  contradictory,  i.  e.,  to  truth.  9.  plain  ,  .  . 
understandeth— easily  seen  by  those  who  apply  their 
minds,  tliat  find — implying  search.  10.  not  silver — 
preferable  to  it,  so  last  clause  implies  comparison.  11. 
(Cf.  ch.  3. 14,  15.)  13.  prudence- as  v.  5.  The  connection 
of  wisdom  and  prudence  is  that  of  the  dictates  of  sound 
wisdom  and  its  application,  find  .  .  .  inventions — or, 
devices,  discreet  ways  (ch.  1.  4).  13.  For  such  is  the  effect 
of  the  fear  of  God,  by  which  hatred  to  evil  preserves  from 
it.  froward  mouth— or,  speech  (ch.  2.12;  6.14).  14.  It 
also  gives  the  elements  of  good  character  in  counsel. 
sound  'tvisdom — (Ch.  2.  7.)  I  .  .  .  strength — or,  "  As  for 
me,  understanding  is  strength  to  me,"  the  source  of  power  _ 
(Ecclesiastes  9. 16);  good  judgment  gives  more  efficiency 
to  actions;  15, 16,  of  which  a  wisely-conducted  govern- 
ment is  aj4  example.  17.  early — or,  diligently,  which 
may  include  the  usual  sense  of  early  in  life.  18.  durable 
.  .  .  righteousness— such  are  the  riches,  enduring  sources 
of  happiness  in  moral  possessions  (cf.  ch.  3. 16).  19.  (Cf.  v. 
11;  3.16).  30,  31.  The  courses  in  which  wisdom  leads 
conduct  to  a  true  present  prosperity  (ch.  23.  5).  33-31. 
Strictly,  God's  attributes  are  part  of  Himself.  Yet,  to  the 
poetical  structure  of  the  whole  passage,  this  commenda- 
tion of  wisdom  is  entirely  consonant.  In  order  of  time 
all  His  attributes  are  coincident  and  eternal  as  Himself. 
But  to  set  forth  the  importance  of  wisdom  as  devising  the 
products  of  benevolence  and  power,  It  is  here  assigned  a 
precedence.  As  it  has  such  in  Divine,  so  should  it  be  de- 
sired in  human  affairs  (cf.ch.  3. 19).  33.  possessed— or, 
created,  in  either  sense,  the  idea  of  precedence,  in  the 
beginning— or  simply,  beginning,  in  apposition  with  me. 
before  ...  of  old— preceding  the  most  ancient  deeds. 
33.  I  was  set  up— ordained,  or  inaugurated  (Psalm  2.  6). 
The  other  terms  carry  out  the  idea  of  the  earliest  antiq- 
uity, and  34-39  illustrate  it  by  the  details  of  creation. 
brought  forth— (Cf.  Psalm  90.  2.)  abounding— or,  laden 
with  water,  settled-t.  e.,  sunk  in  foundations,  fields— 
or,  out-places,  deserts,  as  opposite  to  (habitable)  worla. 
higliest  part — or,  sum,  all  particles  together,  -ivhen  he 
set  .  .  .  depth— marked  out  the  dircle,  according  to  the 
popular  idea  of  the  earth,  as  circular,  surrounded  by 
depths  on  which  the  visible  concave  heavens  rested. 
established  .  .  .  deep— f.  e.,  so  as  to  sustain  the  waters 
above  and  repress  those  below  the  firmament  (Genesis  1. 
7-11 ;  Job  26.  8).  commandment— better,  the  shore,  i.  e., 
of  the  sen.    foundations— figuratively  denotes  the  solid 

393 


Sundry  Observations  of  Moral  Virtues^  PROVERBS   IX — XI. 


and  of  their  Contrary  Vices. 


structure  (Job  38. 4 ;  Psalm  li.  2).    30,  31.  one  Tironglit  np 

—an  object  of  special  and  pleasing  regard.  The  bestowal 
of  wisdom  on  men  is  represented  by  its  finding  a  delight- 
ful residence  and  pleasing  God.  3a-36.  Such  an  attribute 
men  are  urged  to  seek,  -^vatclilng  ,  .  .  -tvaltlng— Zt<.,  so 
as  to  watc/i;  wait,  denoting  a  most  sedulous  attention. 
siuuetlx  .  .  .  ine — or  better,  missing  me,  as  opposed  to 
finding.  35.  (Cf.  Lulce  13. 23,  24.)  love  death  — act  as  if 
they  did  (cf.  oh.  17.  9). 

CHAPTER  IX. 

Ver.  1-18.  The  commendation  of  wisdom  continued, 
under  the  figure  of  a  liberal  host,  and  its  provisions 
under  that  of  a  feast  (cf.  Lulie  11. 16-24).  The  character  of 
those  who  are  invited  is  followed  by  a  contrasted  descrip- 
tion of  the  rejectors  of  good  counsel;  and  with  the  invita- 
tions of  wisdom  are  contrasted  the  allurement  of  the 
wicked  woman. 

1.  liouse— (cf.  ch.  8.  34).  lier— or,  its  (the  house),  seven 
pillars — tlic  number  seven  for  many,  or  a  sufficiency  (ch. 
C.  31).  3.  mingled— to  enhance  the  flavour  (ch.  23.  30; 
Isaiali  5.  22).  furnished — lU.,  set  out,  arranged.  3.  maid- 
ens—servants to  invite  (cf.  Psalm  68.  11;  Isaiah  40.  9). 
highest  places— ridges  of  heights,  conspicuous  places. 
4-G.  (Cf.  cli.  1.  4;  6.  32.)  Wisdom  not  only  supplies  right 
but  forbids  wrong  principles.  7,  8.  shame— (Cf.  ch.  3.  35.) 
a  blot— or,  stain  on  character.  Both  terms  denote  the 
evil  done  by  others  to  one  whose  faithfulness  secures  a 
wise  man's  love.  9.  The  more  a  wise  man  learns,  the 
more  he  loves  wisdom.  10.  (Cf.  ch.  1.  7.)  of  the  Holy — 
lit.,  Tiolies,  persons  or  things,  or  both.  This  knowledge 
gives  right  perception,  11.  (Cf.  ch.  3. 16-18;  4. 10.)  la.  You 
are  mainly  concerned  in  your  own  conduct.  13.  foolish 
•woman- or  lit.,  tooman  of  folly,  specially  manifested  by 
sucli  as  are  described,  clamorous- or,  noisy  (ch.  7.  11). 
knoAveth  nothing — lit.,  knoweth  not  what,  i.  e.,  is  right  and 
proper.  14.  on  a  seat— iii.,  throne,  takes  a  prominent 
place,  impudently  and  haughtily.  15, 10.  to  allure  those 
who  are  riglit-minded,  and  who  are  addressed  as  in  ii.  4,  as 
simple- 1.  e.,  easily  led  (ch.  1.  4)  and  unsettled,  though 
willing  to  do  right.  IT.  The  language  of  a  proverb,  mean- 
ing that  forbidden  delights  are  sweet  and  pleasant,  as 
fruits  of  risk  and  danger.    18.  (Cf.  ch.  2. 18, 19;  7.  27.) 

CHAPTER    X. 

Ver.  1-32.  Here  begins  the  second  part  of  the  book,  chs. 
10.-22.  16,  which,  with  the  third,  ch.  22.  16-ch.  25.,  contains 
series  of  proverbs  whose  sense  is  complete  in  one  or  two 
verses,  and  whicli,  having  no  logical  connection,  admit  of 
no  analysis.  The  parallelism  of  chs.  10.-15.  are  mostly 
antitlietic;  and  those  of  chs.  16.-22.  16,  synthetic.  The 
evidences  of  art  in  the  structure  are  very  clear,  and  indi- 
cate, probably,  a  purpose  of  facilitating  the  labour  of 
memorizing. 

1.  >visc  [and]  foolish— as  they  follow  or  reject  the  pre- 
cepts of  wisdom,  malteth  .  .  .  father — or,  gladdens  a 
father,  heaviness— or,  grief.  2.  Treasures  .  .  .  nothing 
—i.  e..  Ill-gotten  gains  give  no  true  happiness  (cf.  ch.  4. 17; 
Mattliew  6.  19).  righteousness — especially  beneficence 
(Psalm  112.  9).  death— the  greatest  of  all  evils.  3.  (Cf. 
Psalm  37. 10-20.)  The  last  clause  is  better:  "He  will  repel 
the  greedy  desires  of  the  wicked."  4.  maketh  rich— (cf. 
V.  22.)  slack— n<.,  deceitful,  failing  of  its  purpose  (cf.  Hosea 
7. 16).  5.  son— as  ch.  1.  8, 10,  and  often,  sleepeth— in  in- 
dolence, and  not  for  rest,  causeth  shame — lit.,  is  base  (cf. 
ch.  14.  35;  17.2).  6.  Blessings— H^,  Praises.  The  last  clause 
Is  better :  "  The  mouth  of  the  wicked  covereth,  or  conceal- 
elk;  violence,  or  mischievous  devices,"  to  be  executed  in 
duo  time  (Psalm  5.  9;  10.  7;  Romans  3. 14),  and  hence  has 
no  praises  (cf.  v.  11).  "7.  blessed— !^^,  for  a  blessing,  or 
praise,  shall  rot— lit.,  be  worm-eaten,  useless  and  disgust- 
ing. 8.  wise,  &e.— (cf.  ch.  9.  8,  9, 16),  opposed  to  prating 
fool— dr,  fool  of  lips  of  wicked  language,  fall— headlong, 
suddenly.  9.  perverteth  his  Tvay— acts  deceitfully. 
kno-»vu-  discovered  and  punished,  10.  Two  vices  con- 
trasted ;  liypocrisy,  or  insinuating  evil  against  one  (ch.  6. 
394- 


13;  Psalm  35. 19),  and  rashness  of  speech.  In  each  case, 
the  results  are  on  the  evil-doers,  11.  a  well — or,  source 
of  good  to  himself  and  others  (Jolm  7.  37,  38).  On  last 
clause  cf.  v.  6.  Vi.  strifes — or,  litigations,  covereth — by 
forgiveness  and  forbearance.  13.  In  the  lips  .  ,  .  found 
— hence,  not  beaten,  as  the  wicked-speaking  fool,  void 
of  understanding — (ch.  6.  32 ;  7.  7.)  14.  lay  up  know> 
ledge — i.  e.,  as  treasures  for  good  use.  mouth  .  .  ,  de- 
struction— or,  as  to  the  mouth,  &c.,  destruction  is  near; 
they  expose  themselves  to  evil  by  prating.  15.  Both  by 
trusting  in  "  uncertain  riches"  (1  Timothy  6. 17),  or  by  the 
evils  of  poverty  (ch.  30.  9),  men,  not  fearing  God,  fall  into 
dangers.  16.  The  industry  of  the  righteous  is  alone  truly 
successful,  while  the  earnings  of  the  wicked  tempt  and 
lead  to  sin.  17.  keepeth — observes  (ch.  3.  18;  4.22).  rc- 
fuseth — or,  turns  from  reproof,  which  might  direct  him 
aright.  18.  Both  vices  must  one  day  be  known  and  pun- 
ished, and  hence  their  folly.  19.  Much  speech  involves 
risk  of  sin;  hence  the  wisdom  of  restraining  the  tongue 
(Psalm  39. 1 ;  James  1.  26).  ao.  Right  speech  is  the  fruit  of 
a  good  heart,  bnt  the  wicked  show  theirs  to  be  useless. 
31.  The  fool  not  only  fails  to  benefit  others,  as  do  the 
righteous,  but  procure  their  own  ruin  (cf.  v.  11, 17;  Hosea 
4.  6).  aa.  it  maketh,  <fcc.— it  is  emphatic.  Riches  from 
God  are  without  the  sorrow  of  ill-gotten  wealth  (cf.  Eccle- 
siastes  2.  21-23;  1  Timothy  6. 9, 10, 17).  33.  Sin  is  the  pleas- 
ure of  the  wicked;  wisdom  that  of  the  good,  34.  it— the 
very  thing.  The  wicked  get  di-eaded  evil;  the  righteous, 
desired  good.  35.  (Cf,  Psalm  1,  4;  37,  9, 10,  36.)  righteous 
.  .  .  foundation— -well  laid  and  firm  (Matthew  7,  24,  25).  ■ 
36.  t .  e.,  causes  vexation.  37.  (Cf.  ch.  9, 11 ;  Psalm  55.  23.) 
38.  gladness — in  confidence  of  realizing  it.  expectation 
,  ,  ,  perish— in  disappointment,  39.  The  way,  &c.— i.  e., 
God's  providence  sustains  the  righteous,  and  overthrows 
the  wicked  (Hosea  14.  9).  30.  (Cf.  ch,  12,  3;  Psalm  37,  9-11; 
102.  28.)  eartli— or,  land  of  promise.  31.  bringeth  forth 
— lit.,  germinates  as  a  plant,  froivard — (Cf.  ch.  2.  12,  14). 
cut  off— as  an  unproductive  plant,  33.  known— regard 
and  provide  for  (Psalm  1.  6).  fro^vardness— all  kinds  of 
deceit  and  ill-nature.    The  word  is  plural. 

CHAPTER    XI. 

Ver.  1-Gl.  1.  (Cf.  Margin.)  The  Hebrews  used  stones  for 
weights,  just — complete  in  measure.  3.  Self-conceit  Is 
unteachable;  the  humble  grow  wise  (cf.  ch.  16. 18;  18. 12). 
3.  guide — to  lead,  as  a  shepherd  (ch.  6.  37;  Psalm  78.  52). 
pei-^'erseness — ill-nature,»  destroy — with  violence,  4. 
(Cf.  ch.  10.  2.)  wratli— f.  e.,  of  God.  5.  direct— or,  make 
plain ;  wicked  ways  are  not  plain  (ch.  13. 17).  6.  deliver 
them — t,  e.,  from  evil,  which  the  wicked  sufler  by  their 
own  doings  (ch.  5.  22;  Psalm  9. 16).  7.  expectation  .  .  . 
perisli — for  death  cuts  short  all  his  plans  (Luke  16.  25). 
hope  of  unjust — better,  "hope  of  wealth,"  or  power  (cf^ 
Isaiah  40.  29,  Hebrew).  This  gives  an  advance  on  the  sen- 
timent of  tlie  first  clause.  Even  hopes  of  gain  die  with 
him.  8.  Perhaps  the  trouble  prepared  by  the  wicked,  and 
which  he  inherits  (cf.  v.  6).  9.  (Cf.  Psalm  35. 16;  Daniel  11. 
32.)  The  just  is  saved  by  superior  discernment.  10, 11, 
The  last  may  be  a  reason  for  the  first.  Together,  they  set 
forth  the  relative  moral  worth  of  good  and  bad  men.  By 
the  blessing — implying  active  benevolence,  despiseth — 
or,  reviles,  a  course  contrasted  witli  the  prudent  silence 
of  the  wise,  holdeth  his  peace — as  if  neither  hearing 
nor  telling,  13.  tale-bearer — (cf.  Margin),  one  trading  aa 
a  peddler  in  scandal,  whose  propensity  to  talk  leads  him 
to  betray  confidence,  14.  counsel — the  art  of  governing 
(ch,  1.5),  counsellors — lit.,  one  giving  counsel ;  the  parti- 
ciple used  as  a  collective,  15.  (Cf.  ch.  6. 1.)  snretishlp — 
(Cf.  Margin),  tlie  actors  put  for  the  action,  which  may  be 
lawfully  hated.  10.  retain — or  lit.,  lay  hold  of  as  a  support. 
Honour  is  to  a  feeble  woman  thus  as  valuable  as  riches  to 
men.  17.  merciful— kind  to  others;  opposed  to  cruel. 
Such  benefit  themselves  by  doing  good  to  others  (cf.  ch, 
24.  5),  while  the  cruel  injure  themselves  as  well  as  others. 
flesh — I.  e.,  his  body,  by  penuriousness  (Colossians  2,  23). 
18.  a  deceitful  ^vork— or,  wages,  which  fail  to  satisfy,  or 
flee  away  (ch,  10  2;  23.  5).    sure  rew^ard— or,  gain,  as  frova 


Siiudry  Obscrvatiom  of  Moral  Virtues,  PBOVERBS  XII— XIV. 


and  of  their  Contrary  Vice». 


trading  (Hosca  10.  12;  Galatians  6.  8,  9).  19.  Inference 
from  V.  18  (cf.  v.  5,  6;  ch.  10.  lOj.  20.  (Cf.  v.  5.)  froword— 
oa  ch.  2. 15,  opposed  to  the  simplicity  and  purity  of  tlie  up- 
riglU.  ill  tlielr  ^vay— or,  conduct.  31.  The  combined 
power  of  the  wicked  cannot  free  them  from  just  punish- 
ment, wliile  the  unaided  children  of  tlie  righteous  find 
deliverance  by  reason  of  tlieir  pious  relationsliip  (Psalm 
37.  2o,  2o).  !J:i.  Jewels  were  often  suspended  from  the  nose 
(Genesis  2-1. 1" ;  Isaiah  3.  21).  Thus  adorned,  a  hog  disgusts 
less  than  a  fair  and  indiscreet  woman.  33.  (Cf.  ch.  10.  28.) 
The  wrath  is  that  of  God.  34-31.  The  scope  of  tlie  whole 
is  a  comment  on  t'.  23.  Thus  liberality  (v.  24),  by  God's 
blessing,  secures  increase,  while  penurlousness,  instead 
of  expected  gain,  procures  poverty.  35.  liberal  soul — (Cf. 
Margin.)  lunde  fat^prospers  (ch.  28.  25;  Deuteronomy  32. 
15;  LukeU.  3y).  wateretU  .  .  .  -^vatercd— a  common  figure 
fpr  blessing.  30.  Another  example  of  the  truth  of  v.  23; 
the  miser  loses  reputation,  though  he  saves  corn,  sctletlx 
It— i.  e.,  at  a  fair  price.  3T.  good  [and]  niiscliief— i.  e.,  of 
otliers.  procui-ctlx  .  .  .  seeketli— implying  success.  38. 
(Cf.  ch.  10.  15;  Psalm  49.  6;  1  Timothy  6. 17.)  righteous  .  .  . 
lirancU— (Psalm  1.  3 ;  Jeremiah  17.8.)  39.  troubletli— as 
ch.  15.  27  explains,  by  greediness  for  gain  (cf.  v.  17).  in- 
licrit  .  .  .  wind — even  successful,  his  gains  are  of  no  real 
value.  So  the  fool,  thus  acting,  either  comes  to  poverty, 
or  lieaps  up  for  others.  30.  a  tree  of  life — blessings  to 
others  proceed  from  the  works  of  the  righteous  (ch.  3. 18). 
-wiuneth  souls— (Cf,  Margin),  to  do  them  good  as  opposed 
to  ch.  C.  25;  Ezekiel  13.  18  (cf.  Luke  5. 10).  31.  BeUold— 
Thus  calling  attention  to  the  illustrations  (cf.  v.  23),  the 
sentiment  of  ■which  is  confirmed  even  in  time,  not  ex- 
cluding future  rewards  and  punishments, 

CHAPTER    XII. 

Ver.  1-28.  1.  lovetli  Icno^vledge— as  the  fruit  of  instruc- 
tion or  training  (ch  1.  2).  UatetU  reproof— (Ch.  10.  17.) 
brutUH— stupid,  regardless  of  his  own  welfare  (Psalm  49. 
10;  73.  22).  3.  Wickedness  can  not  give  permanent  pros- 
perity, root  ,  .  .  not  be  moved— firm  as  a  fiourishing 
tree— (Psalm  1.3;  15.5;  Jeremiah  17.8).  4.  a  virtuous 
■wouian— in  the  wide  sense  of  well  disposed  to  all  moral 
duties  (ch.  31.  10).  niaketlx  aslianied- ?.  e.,  by  misconduct, 
rottenness — an  incurable  evil.  5.  tliouglits — or,  pur- 
poses, are  riglit — lit.,  are  judgment,  i,  e.,  true  decisions. 
counsels— (Cf.  ch.  11. 14.)  deceit- contrary  to  truth  and 
honesty.  6.  The  words — or,  expressed  designs  of  the 
■wicked  are  for  evil  purposes,  the  moutli — or,  words  of 
the  righteous  delivering  instead  of  ensnaring  men.  7. 
Such  conduct  brings  a  proper  return,  by  the  destruction 
of  the  wicked  and  well-being  of  the  righteous  and  his 
family.  8.  despised- as  opposed  to  commended  (ch.  11, 
12).  perverse  Ueart — or,  wicked  principles,  as  opposed  to 
one  of  wisdom.  9.  despised— held  in  little  repute,  obscure 
(1  Samuel  18.  23;  Isaiali  3.  5).  liatli  a  servant— implying 
some  means  of  honest  living,  lionouretli  liimself— is 
self-conceited.  10.  regardetli— U<.,  knoweth  (Psalm  1.  6). 
mercies  .  .  ,  cruel — as  acts  of  compassion  ungraciously 
rendered  to  the  needy.  Tlie  righteous  more  regards  a 
beast  than  the  wicked  a  man.  11.  The  idler's  fate  is  the 
result  of  indolence  and  want  of  principle  (ch,  6.  32;  7,  7), 
13.  tlic  ivicked  .  ,  .  evil- Tiiey  love  the  crafty  arts  of  de- 
ception, tlie  root  .  .  .  (fruit)— their  own  resources  sup- 
ply them;  or,  it  may  be  rendered:  "He  (God)giveth,  or 
sets  (Ezekiel  17.  22)  the  root  of  the  righteous,"  and  hence 
it  is  firm:  or,  the  verb  is  impersonal;  "As  to  the  root, 
SiC,  it  is  firm"  (ch.  17,19).  13,  14.  The  sentiment  ex- 
panded. While  the  wicked,  such  as  liars,  flatterers,  &c., 
fall  by  their  own  words,  the  righteous  are  unhurt.  Their 
good  conduct  makes  friends,  and  God  rewards  them.  15. 
The  ■way  .  .  .  eyes— The  fool  is  self-conceited  (cf.  v.  1 ;  ch, 
1.  32;  10.  17;  .lames  3.  17).  16.  prudent  ,  ,  ,  sliaine — lie  is 
slow  to  denounce  his  insulters  (James  1, 19),  18.  speaketh 
—lit.,  speaketh  hastily,  or  indiscreetly  (Psalm  106.  33),  as 
an  angry  man  retorts  liarsh  and  provoking  invectives, 
tongue  ,  .  .  healtU— by  soothing  and  gentle  language, 
19.  Words  of  truth  are  consistent,  and  stand  all  tests, 
Mrhile  lies  are  soon  discovered  and  exposed,  30.  tliat 
^aglne— or,  plan  (ch,  3,  29),    They  design  a  deceitful 


course,  to  which,  -with  all  its  evils  and  dangers  to  others 
and  tliemselves,  the  happiness  of  peace-makers  is  opposed 
(cf.  Matthew  5.  9;  Romans  12. 18).  31.  no  evil— (as  Psalm 
91. 10),  under  God's  wise  limitations  (Romans  8.  28).  mis- 
clUef— as  penal  evil.  33.  deal  truly— or,  faithfully,  i.  e., 
according  to  promises  (cf.  John  3.  21).  33.  concealetli— by 
his  modesty  (ch.  10.  14;  11. 13).  licart  .  .  .  proclaimetli— 
as  his  lips  speak  his  thoughts  (cf.  Eccleslastes  10.  3).  34. 
slotiiful- (cf.  Margin),  so  called  because  he  fails  to  meet 
his  promises,  under  tribute— not  denoting  legal  taxes, 
but  the  obligation  of  dependence.  35.  a  good  word- 
one  of  comfort.  36.  more  excellent — (cf.  Margin),  or, 
more  successful,  while  the  ■wicked  fail;  or,  we  may  read 
it:  "The  righteous  guides  his  friend,  but,"  &c.,  t.  e.,  The 
ability  of  the  righteous  to  aid  others  is  contrasted  with 
the  ruin  to  which  the  -way  of  the  wicked  leads  themselves, 
37.  (Cf.  V.  24.)  took  in  Iiunting — or,  his  venison.  He 
does  not  improve  his  advantages,  tlie  substance  ,  ,  . 
precious — or,  tiie  wealtli  of  a  man  of  honour  is  being  dili- 
gent, or  diligence,  precious— Zi<.,  honour  (Eccleslastes  10, 
1).  38.  (Cf.  ch.  8.  8,  20,  &c.)  A  sentiment  often  stated; 
here  first  affirmatively,  then  negatively. 

CHAPTER    XIII, 

Ver,  1-25.  1.  (Cf.  ch.  6. 1-5;  10. 1, 17.)  3.  shall  eat— i.  c, 
obtain  (ch.  12. 14).  transgressors— as  ch.  2.  22.  violence — 
or,  mischief  to  tliemselves.  3.  He  .  .  .  moutli  .  .  .  life — 
Because  evil  speeches  may  provoke  violence  from  others. 
On  last  clause  cf.  ch.  10. 14.  4.  (Cf.  ch.  12. 11,  27.)  5.  loath- 
some ,  .  .  sHame- better,  causeth  shame  and  reproach 
(cf.  ch.  19.  26),  by  slander,  &c.,  which  the  righteous  hates, 
6.  A  sentiment  of  frequent  recurrence,  that  piety  benefits, 
and  sin  injures.  7.  In  opposite  ways  men  act  hypocriti- 
cally for  gain  of  honour  or  wealth.  8.  Riches  save  some 
from  punishment,  while  others  suffer  because  they  will 
not  heed  the  rebuke  of  sloth,  which  malces  and  keeps 
tliem  poor.  9.  liglit  [and]  lamp— prosperity;  the  first, 
the  greater,  and  it  rejoicetli— or,  burns  brightly,  or  con- 
tinues, while  the  other,  at  best  small,  soon  fails.  10.  The 
obstinacy  which  attends  self-conceit,  produces  conten- 
tion, whicli  the  well-advised,  thus  evincing  modest}', 
avoid,  11.  by  vanity — or,  nothingness,  i.e.,  which  is 
vain  or  useless  to  the  public  (as  card  playing  or  similar 
vices),  gathereth  .  .  ,  labour— (of.  Margin),  little  by 
little,  laboriously.  13.  desire  cometh — is  realized,  a  tree 
of  life — or,  cause  of  happiness.  13.  tlie  worA—i.e.,  of 
advice,  or,  instruction  (cf.  ch.  10.  27;  11.  31).  14.  (Cf.  ch.  10, 
11,)  fountain— or,  source  of  life,  to  depart — (cf.  ch.  1.  2-4), 
or,  for  departing,  &c.,  and  so  gives  life.  15.  Right  per- 
ception and  action  secure  good  will,  while  evil  ways  are 
dilflcult  as  a  stony  road.  The  wicked  left  of  God  find  pun- 
ishment of  sin  in  sinning,  hard— or,  harsh  (cf.  {Hebrew) 
Deuteronomy  21.  4 ;  Jeremiah  5, 15),  16.  dealctli- acta 
with  foi-esight,  a  fool ,,.  folly— for  want  of  caution.  17. 
A  wicked  [or,  unfaithful]  messenger  falleth  into — or,  by 
mischief,  or  evil,  and  so  his  errand  fails.  Contrasted  is 
the  character  of  the  faithful,  whose  faithfulness  benefits 
others.  18.  (Cf.  ch.  10,17;  12.1.)  19.  Self-denial,  which 
fools  will  not  endure,  is  essential  to  success.  20.  The 
benefits  of  good  and  evils  of  bad  society  are  contrasted. 
31.  (Cf.  ch.  11.  31.)  good  ,  ,  ,  repaid— or.  He  (God)  will 
repay  good.  33.  Avealth  ,  ,  ,  Just— while  good  men's  es- 
tates remain  in  their  families,  God  so  orders  that  the 
gains  of  sinners  enure  to  the  Just  (cf.  ch,  28.  8;  Psalm  37, 
18,  22,  2G,  &C.).  23.  The  labouring  poor  prosper  more  than 
those  who  injudiciously  or  wickedly  strive,  by  fraud  and 
violence,  to  supersede  the  necessity  of  lawful  labour.  34. 
spareth-or,  withholds,  rod— of  correction,  hatetli— or, 
acts  as  if  he  hated  him  (cf.  ch,  3. 12;  8,36).  cliasttneth 
.  .  ,  bctlmes-H3r,  diligently  seeks  for  him  all  useful  disci- 
pline. 25.  The  comparative  temporal  prosperity  of  the 
righteous  and  wicked,  rather  than  contentment  and  dis- 
content, is  noted, 

CHAPTER   XIV. 

Ver,  1-3.5.  1.  Every  ■wise,  &Q.—IU.,  The  wisdoms  (cf.  ch. 
9, 1)  of  women,  plural,  a  distributive  form  of  speech.  buUd* 

395 


Sundry  Observattom  of  Moral  Virtues,  PROVERBS  XV,  XVI. 


and  of  their  Contrary  Vtee$. 


eOt .  .  .  lioMse— Increases  wealth,  which  the  foolish,  by 
mismanagement,  lessen.    3.  uprightness— is  the  fruit  of 
fearing  God,  as  falsehood  and  ill-nature  (ch.  2. 15;  3.  32)  of 
despising  Him  and  His  law.     3.  rod  of  pride— t.  e.,  the 
punishment  of  pride,  which  they  evince  by  their  words. 
The  words  of  the  wise  procure  good  to  them.    4.  crib  is 
clean— or,  empty;  so  "cleanness  of  teeth"  denotes  want 
Of  food  (of.  Amos  4.  6).    Men  get  the  proper  fruit  of  their 
doings  (Galatians  6.  7).    5.  A  faithful  witness,  &c.— One 
tested  to  be  such,    utter  [or,  breathe  out]  lies— t.  e.,  habit- 
ually lies  (ch.  6. 19 ;  cf.  Acts  9. 1).   Or  the  sense  is,  that  hab- 
itual truthfulness,  or  lying,  will  be  evinced  in  witness- 
bearing.     6.   An  humble,  teachable  spirit  succeeds  in 
Beelting  (ch.  8.9;  John  7, 17;  James  1,5,  6).     T.  Avoid  the 
society  of  those  who  cannot  teach  you.    8.  Appearances 
deceive  the  thoughtless,  but  the  prudent  discriminate.  9. 
Fools  .  .  .  sin— or.  Sin  deludes  fools,    righteous  .  .  .  fa- 
vour—t.  e.,  of  God,  instead  of  the  punishment  of  sin.    10. 
Each  one  best  Isnows  lais  own  sorrows  or  joys.  11.  (Cf.  ch. 
12. 7.)    The  contrast  of  the  whole  is  enhanced  by  that  of 
twiise  and  tabernacle,  a  permanent  and  a  temporary  dwell- 
ing. 13.  end  thereof— or,  reward,  what  results  (cf.  ch.  5. 4). 
ways  of  death— leading  to  it.    13.  The  preceding  senti- 
ment illustrated  by  tlie  disappointments  of  a  wiclsed  or 
untimely  joy.    14r.  fllled  .  .  .  'tvays— receive  retribution 
(ch.  1.31).      a  good  man  .  .  .  lilmself— lit.,  is  away  frotn 
such,  will  not  associate  with  him.    15.  The  simple  .  .  . 
word— He  is  credulous,  not  from  love,  but  heedlessness 
(ch.  13. 16).     16.  (Cf.  ch.  3. 7;  28. 14.)    rageth— acts  proudly 
and  conceitedly.    17.  He  . .  .  angry— «<.,  short  of  anger  (cf. 
V.  29,  opposite  idea),    man  .  .  .  hated— i.  e.,  the  deliberate 
evil-doer  is  more  hated  than  the  rash.    18.  inherit— as  a 
portion  (cf.  3. 3-5).    are  cro^vned— H<.,  are  surrounded  with 
it,  abound  in  it.  19.  describes  the  humbling  of  the  wiclsed 
by  tlie  punishment  their  sins  incur.    20.  This  sad  but 
true  picture  of  human  nature  is  not  given  approvingly, 
but  only  as  a  fact.    31.  For  such  contempt  of  the  poor  is 
contrasted  as  sinful  with  the  virtuous  compassion  of  the 
good.  33.  As  usual,  the  interrogative  negative  strengthens 
the  affirmative,    mercy  and  truth — i.  e.,  God's  (Psalm  57. 
3;  61. 7).    33.  labour— or,  painful  diligence,    talk  . .  .  pen- 
ury—idle and  vain  promises  and  plans.    24.  (Cf.  cli.  3. 16.) 
foolishness  .  .  .  folly— folly  remains,  or  produces  folly, 
has  no  benefit.     35.  Life  often  depends  on  trutli-telling. 
a  deceitful  .  .  .  lies— lie  that  breatlies  out  lies  is  deceit, 
not  to  be  trusted  {v.  5).    36.  The  blessings  of  piety  descend 
to  children  (ch.  13.22;  20.7;  Exodus  20.6).    37.  (Cf.  ch.  13. 
14.)  fear  of  the  Lord— or,  law  of  the  wise,  is  wisdom  (Psalm 
111.  10.)    38.  Tlie  teacliing  of  a  true  political  economy.  29. 
slo'iv  .  .  .  understanding  — (Cf.  v.  17.)    hasty— (Cf.  v.  17.) 
cxalteth  folly— nialces  it  conspicuous,  as  if  deligliting  to 
honour  it.    30.  A  sound  heart— Botli  literally  and  figur- 
atively, a  source  of  liealth;  in  tlie  latter  sense,  opposed  to 
theknown  efl"ectof  evil  passionson  health.  31.  reproach- 
eth  his  Maker— who  is  tlie  God  of  such,  as  well  as  of  the 
rich  (ch.  22.  2;  Job  31. 15;  and  specially  1  Samuel  2. 8;  Psalm 
113.7).    33.  driven— or,  thrust  out  violently  (cf.  Psalm  35. 
5,  6).    hath  hope— or,  trusteth  (ch.  10. 2 ;  11. 4 ;  Psalm  2.  12), 
implying  assurance  of  help.     33.  resteth  —  preserved  in 
quietness  for  use,  wliile  fools  blazon  their  folly  (ch.  12.  23; 
13. 16).    34.  RIgliteousness— Just  principles  and  actions, 
exalteth— raises  to  honour,    is  a  reproach — or  brings  on 
them  the  ill-will  of  others  (cf.  ch.  13.  6).     35.  wise— dis- 
creet, or  prudent,    causeth  shame— (ch.  10.  5;  12.4)  acts 
basely. 

CHAPTER    XV. 

Ver.  1-83.  1.  soft— tender,  or  gentle,  tumeth  . . .  -wrath 
—from  any  one.  stir  up — as  a  smouldering  flre  is  excited. 
J4.  useth  ,  . .  aright — commends  knowledge  by  its  proper 
use.  pouretli  out— utters  abundantly  (ch.  12. 23),  and  so 
disgusts  others.  3.  beholding  — watching  (cf.  ch.  5.  21; 
Psalm  66.  7).  4:.  A  -ivholesome  tongue — (cf.  Margin),  pa- 
cifying and  soothing  language,  tree  of  life— (Ch,  3, 18;  11. 
30.)  perver«ene»«  therein— cross,  ill-natured  language. 
breach  . . .  spirit — (cf.  Isaiah  65. 14,  Hebrew),  grieves-,  in- 
stead of  appeasing.  5.  (Cf.  ch.  4.  1;  10.  17;  13.  1-18.)  is 
prudent— acts  discreetly.  6.  treasure— implying  utility. 
396 


trouble  — vexation  and  affliction.  7.  (Cf .  ch.  10,  20,  21,) 
heart , . ,  not  so- not  right,  or  vain,  8,  9.  The  sacrifice 
[and]  prayer— are  acts  of  worship,  -way  [and]  folloM^eth 
, . .  righteousness— denote  conduct.  God's  regard  for  the 
worship  and  deeds  of  the  righteous  and  wicked  respec- 
tively, so  stated  Psalm  50. 17 ;  Isaiah  1. 11.  10.  (Cf.  ch,  10. 
17,)  the  w^ay— that  in  which  God  would  have  him  to  go 
(ch.  2. 13;  Psalm  119. 1).  11.  HeU— (Psalm  16, 10.)  destruc- 
tion— or,  Abaddon,  the  place  of  the  destroyer.  All  the  un- 
seen world  is  open  to  God,  much  more  men's  hearts.  12. 
(Cf.  ch.9. 8.)  go  unto  the  -wise— to  be  instructed.  13. 
maketh . . .  countenance — or,  benefits  the  countenance. 
spirit  is  broken— and  so  the  countenance  is  sad.  14.  (Cf. 
ch.  10.  21,  22.)  The  wise  grow  wiser,  the  fools  more  foolish 
(ch."9. 9).  15.  The  state  of  the  heart  governs  the  outward 
condition,  evil — sad,  contrasted  with  the  cheerfulness 
of  a  feast.  16.  trouble — agitation,  implying  the  anxieties 
and  perplexities  attending  wealth  held  by  worldlings  (ch. 
16.  18 ;  1  Timothy  6.  6).  17.  dinner  [or,  allowance  (2  Kings 
25. 30)]  (of  herbs)— and  tliat  the  plainest,  and  hatred— 
(cf.  ch.  10.  12, 18.)  18.  (Cf.  ch.  14.  29;  16,  32.)  19.  The  dif- 
ficulties of  the  slothful  result  from  want  of  energy ;  the 
righteous  find  a  plain  [and  open]  way— lit.,  a  highway,  by 
diligence  (1  Samuel  10. 7;  Psalm  1, 3),  30.  (Cf.  ch.  10. 1.)  21. 
-walketh  upriglitly— and  so  finds  his  joy  (ch,  3, 6;  10.23), 
23.  AVithout  counsel— or,  deliberation,  implying  a  wise 
deference  to  the  opinions  of  the  wise  and  good,  contrasted 
with  rashness.  33.  Good  advice  blesses  the  giver  and  re- 
ceiver, 24.  (Cf.  Colossians  3.  2.)  Holy  purposes  prevent 
sinning,  and  so  its  evils,  25.  The  most  desolate  wlio  have 
God's  aid  have  more  permanent  good  than  the  self-reliant 
sinner  (ch,  2, 22;  12,7),  border— or,  boundary  for  possessions 
(Psalm  78. 54).  26.  are  pleasant  -w^ords — i.  e.,  pleasing  to 
God  (ch.  8. 8,  9),  27.  (Cf,  ch,  11, 17,)  Avarice  brings  trou- 
ble to  him  and  his.  hateth  gifts — or,  bribes  (Exodus  23. 8; 
Psalm  15. 5),  and  is  not  avaricious.  28.  (Cf.  v,  14;  ch,  10. 11.) 
Caution  is  the  fruit  of  wisdom ;  rashness  of  folly.  39.  far 
. .  .  -wicked— in  His  love  and  favour  (Psalm  22. 11 ;  119. 155). 
30.  L,lght  of  the  eyes  — (Ch.  13. 9.)  What  gives  light  re- 
joiceth  the  lieart,  by  relieving  from  anxiety  as  to  our 
course,  so  good  report— or,  doctrine  (Isaiah  28.  9;  53.  1), 
maketh  ,  ,  .  fat — or,  gives  prosperity  (ch.  3. 13-17 ;  9. 11). 
The  last  clause  Is  illustrated  by  the  first.  31,  32.  (Cf.  ch. 
10. 17.)  reproof  of  life— whicli  leads  to  life,  abideth  . . . 
-VFlse — is  numbered  among  them,  refuseth — or,  neglects, 
passes  by  (ch.  1. 25 ;  4. 15).  despiseth  , . .  soul — so  acts  as  if 
esteeming  its  interests  of  no  value.  33.  The  fear  , , ,  -wis- 
dom—Wisdom  instructs  in  true  piety,  before  .  .  ,  hu- 
mlllty- (cf,  Luke  24. 26 ;  1  Peter  1, 11) ;  opposite  (cf.  ch,  16. 15). 

CHAPTER    XVI. 

Ver.  1-33.  1.  preparations— or,  schemes.  In  man — or 
lit.,  to  man,  belonging,  or  pertaining  to  him,  the  ans-\ver 
. , ,  liOrd— the  efficient  ordering  is  from  God,  "Man  pro- 
poses ;  God  disposes."  2.  clean— or,  faultless,  -w^eigheth 
—or,  tries,  judges,  implying  that  they  are  faulty  (ch.  21. 2- 
24.12).  3.  (Cf.  Margin.)  Rely  on  God  for  success  to  your 
lawful  purposes.  4.  for  lilmself— or,  "  for  its  answer,  or 
purpose,"  i.e.,  according  to  God's  plan;  the  wicked  are 
for  the  day  of  evil  (Psalm  49,5;  Jeremiali  17,18);  sinning 
and  suflfering  answer  to  each  other,  are  indissolubly 
united,  5.  (Cf,  ch,  3.  32.)  6.  By  mercy  and  truth— 
t.  e.,  God's  (Psalm  85. 10),  He  effects  the  atonement,  or  cov- 
ering of  sin;  and  the  principles  of  true  piety  incline  men 
to  depart  from  evil;  or,  viercy  &nA  truth  may  be  man's, 
indicative  of  the  gracious  tempers  which  work  Instru- 
mentally  in  procuring  pardon,  purged— expiated  (as 
Leviticus  16.  a3;  Isaiah  27.  9,  Hebrew).  7.  Persecutions,  of 
course,  excepted.  8.  (Cf,  ch.  15.  6, 16, 17.)  9.  (Cf.  v.  3.)  di- 
recteth — establislieth.  10.  The  last  clause  depends  on  tho 
first,  expressing  the  importance  of  equity  in  decisions,  so 
authoritative,  11.  are  the  Liord's  .  ,  .  his  -work — i.  e^ 
what  He  has  ordered,  and  hence  should  be  observed  by 
men.  12.  Rulers  are  rightly  expected,  by  their  position, 
to  hate  evil;  for  their  power  is  sustained  by  righteous- 
ness. 13.  A  specification  of  the  general  sentiment  of  v. 
12.    14, 15.  This  wrath,  so  terrible  and  certain,  like  mes- 


I 


^^^  '^'iMf 


Sundry  Observations  of  Moral  Virtues,  PROVERBS   XVII— XIX. 


and  of  their  Contrary  Viea. 


sengcrs  of  death  (1  Kings  2.  25),  can  be  appeased  by  the 
-^vlse.  light  of  .  .  .  countenance  —  favour  (Psalm  4.  C), 
life— preserves  it,  or  gives  blessings  wliich  make  it  valu- 
able, the  latter  rain— fell  j  ust  before  harvest,  and  ma- 
tured the  crop;  hence  specially  valuable  (Deuteronomy 
II.  14).  10.  (Cf.  ch.  3.  IG;  4.5.)  17.  Tl»e  highway— A  com- 
mon, plain  road,  represents  the  habitual  course  of  the 
righteous  in  departing  from  evil.  Ucepeth— or,  observes. 
18, 19.  (Cf.  ch.  15. 33.)  Haughtiness  and  pride  imply  self- 
confldence,  which  produces  carelessness,  and  hence  the 
in.M— lit.,  sliding,  cllvicle  the  spoil— i.  e.,  conquer.  Avoid 
the  society  of  the  proud  (James  4.  6).  20.  handleth  a 
matter— or,  wisely  considers  the  word,  i.  c,  of  God  (cf.  ch. 

13.  13).  tmsteth— (Cf.  Psalm  2.  12;  118.  8,  9.)  31.  wise  In 
heart— who  rightly  consider  duty,  8-*veetne«8  of  the  lips 
—eloquent  discourse,  persuades  and  instructs  others.  33. 
Vnderstandlng — or,  discretion,  is  a  constant  soui'ce  of 
blessing(ch.  13. 14),  benefiting  others;  but  fools' best  efforts 
are  folly.  33.  The  heart  is  the  source  of  wisdom  flowing 
from  the  mouth.  34.  (Cf.  ch.  15.  26.)  Gentle,  kind  words, 
bysootliing  the  mind,  give  the  body  health.    35.  (Cf.  ch. 

14.  2.)  36.  Diligence  is  a  duty  due  to  one's  self,  for  his 
wants  require  labour.  37.  ungodly  man — (Cf.  ch.  G.  12.) 
dlggeth  up  evil — labours  for  it.  In  his  lips  .  .  .  tire— his 
words  are  calumniating  (James  3.  6).  38.  (Cf.  ch.  6.  14  ;  10. 
31.)  whisperer- prater,  tale-bearer  (ch.  18.  8  ;  26.  20).  39. 
violent  man — or,  man  of  mischief  (ch.  3.  31).  entlceth — 
(Ch.  1.  10.)  30.  He  shutteth  his  eyes — denoting  deep 
thought  (Psalm  64.  G).  moving  [or,  biting]  his  lips- a  de- 
termined purpose  (ch.  6. 13).  31.  (Cf.  ch,  20.  29.)  if— or, 
which  may  be  supplied  properly,  or  without  it  the  sense 
is  as  ch.  3. 16;  4. 10,  that  piety  is  blessed  with  long  life.  33. 
(Cf.  ch.  14, 29.)  talceth  a  city— t.  e.,  by  fighting.  33.  Seem- 
ingly the  most  fortuitous  events  are  ordered  by  God, 

CHAPTER  XVII. 
Ver.  1-28.  1.  sacrifices — or,  feasts  made  with  part  of 
them  (ch.  7.14;  Leviticus  2.3;  7.31).  with- or,  lit.,  of. 
Btrife  — its  product,  or  attendant.  3.  (Cf.  ch.  14,  35.) 
cniiscth  shnme — (Ch.  10.  5.)  shall  ,  ,  ,  inheritance — i.  e,, 
share  a  brother's  part  (cf.  Numbers  27.  4,  7).  3.  God  only 
kn'jws,  as  He  tries  (Psalm  12.  6;  66.  10)  the  heart,  •*. 
Wiclced  doers  and  spealccrs  alike  delight  in  calumny,  5. 
(Cf.  cli.  14.  31.)  glad  at  calanxlties — rejoicing  in  others' 
evil.  Such  are  rightly  punished  by  God,  who  knows  their 
hearts.  6.  Prolonged  ])osterityis  a  blessing,  its  cutting 
off  a  curse  (cli.  13. 22;  Psalm  109. 13-15),  hence  children  may 
glory  in  a  virtuous  ancestry.  7.  Excellent  speccli- (Cf. 
Margin.)  Such  language  as  ill  suits  a  fool,  as  lying  (ought 
to  suit)  a  prince  (ch.  16.  12, 13).  8.  One  so  corrupt  as  to 
take  a  bribe  evinces  his  high  estimate  of  it  by  subjection 
to  its  influence  (ch.  18.16;  19.6).  9.  seekcth  love— (Cf. 
Margin.)  The  contrast  is  between  the  peace-maker  and 
tale-bearer.  10.  Reproof  more  affects  the  wise,  than 
severe  scourging  fools.  11.  Such  meet  just  retribution  (1 
Kings  2.  25).  a  cruel  messenger — one  to  Inllict  it.  13. 
They  are  less  rational  in  anger  than  wild  beasts.  13.  (Cf. 
Psalm  7.  4;  35.  12.)  evil- injury  to  another  (ch.  13.  21).  14. 
letteth  .  .  .  water- as  a  breach  in  a  dam.  hefore  .  ,  . 
meddled  with- before  strife  has  become  sharp,  or,  by  an 
explanation  better  suiting  the  figure,  before  it  rolls  on,  or 
increases.  13.  abomination  .  ,  .  I<ord— as  reversing  His 
metliod  of  acting  (ch.  3.  32 ;  12.  2).  16.  Though  wealth  can- 
not buy  wisdom  for  those  who  do  not  love  it,  yet  wisdom 
procures  wealth  (ch.  3.  16;  14.24),  17.  To  the  second  of 
these  parallel  clauses,  th&re  is  an  accession  of  meaning, 
i.  c,  that  a  brother's  love  is  specially  seen  in  adversity. 

18.  (Cf.  ch.  6.  1-5;  11.15.)  in  the  presence,  Ac— t.  e.,  he 
either  fails  to  consult  his  friend,  or  to  follow  his  advice. 

19.  strife— or,  contention  is,  and  leads  to,  sin,  he  that 
exalteth  his  gate— gratifies  a  vain  love  of  costly  building. 
seeltctli— or,  flndeth,  as  if  he  sought  (cf,  "lovcth  death," 
ch.  8.  36).  30.  The  second  clause  advances  on  the  first. 
The  ill-natured  fail  of  good,  and  the  cavilling  and  fault- 
finding incur  evil.  31.  (Cf.  ch.  23.  24.)  Different  words 
are  rendered  hyfool,hoth  denoting  stupidity  and  impiety, 
aa.  (Cf.  ch,  14,  30;  15. 13.)   The  effect  of  the  mind  on  the 


body  is  well  known,  drieth— as  if  the  marrow  were  ex- 
hausted, medicine — or,  body,  which  better  corresponds 
with  bone.  33.  a  gift  ,  .  ,  bosom  —  money  and  other 
valuables  were  borne  in  a  fold  of  the  garment,  called  the 
bosom,  to  pervert — i.  e.,  by  bribery,  34.  AVisdom  .  .  . 
him— ever  an  object  of  regard,  while  a  fool's  affections 
are  unsettled,  35.  a  grief— or  cross,  vexation  (cf.  v.  21 ;  ch. 
10.  1).  36.  Also— I.  e..  Equally  to  be  avoided  are  other  sins, 
punishing  good  subjects,  or  resisting  good  rulers.  37,  38. 
Prudence  of  speech  is  commended,  an  excellent,  or  calm 
spirit,  not  excited  to  vain  conversation. 

CHAPTER  XVIII. 

Ver.  1-24.    1.  Through  desire  ,  .  ,  seeketh — i,  e.,  seeks 

selfish    gratification,     intermeddleth  .  .  ,  -wisdom  —  or, 

rushes  on  (ch,  17, 14)  against  all  vnsdom,  or  what  is  valu- 
able (ch,  2.  7).  3.  that  his  heart  .  .  .  itself— i.  e.,  takes 
pleasure  in  revealing  his  folly  (ch.  12.23;  15.2).  3.  So 
surely  are  sin  and  punishment  connected  (ch.  16. 4). 
Wicked,  for  tvickedness,  answers  to  ignominy,  or  the  state 
of  such ;  and  contempt,  the  feeling  of  others  to  them ;  and 
to  reproach,  a  manifestation  of  contempt.  4.  Wise  speech 
is  like  an  exhaustless  stream  of  benefit.  5.  accept  tlie 
person— (Cf,  Psalm  82.  2.)  "It  Is  not  good"  is  to  be  sup- 
plied before  to  overthrow.  6,  7.  The  quarrelsome  bring 
trouble  on  themselves.  Their  rash  language  ensnares 
them  (ch.  6.  2).  8.  (Cf.  ch.  16.  28).  as  wounds  — not  sus- 
tained by  the  Hebrew ;  better,  as  "sweet  morsels,"  which 
men  gladly  swallow.  Innerniost  .  .  .  belly  — or,  the 
mind,  or  heart  (cf.  ch.  20.  27-30;  Psalm  22. 14).  9.  One  by 
failing  to  get,  the  other  by  wasting  wealth,  grows  poor. 
•waster— lit.,  master  of  wasting,  a  prodigal,  10.  name  of 
the  liord— manifested  perfections  (Psalm  8.  1 ;  20.  2),  as 
faithfulness,  power,  mercy,  Ac,  on  which  men  rely,  la 
safe— lit.,  set  on  high,  out  of  danger  (Psalm  18.  2;  91.  4).  11. 
contrasts  with  v.  10  (cf,  ch,  10. 15).  Such  Is  a  vain  trust  (cf. 
Psalm  73.  6).  13.  (Cf,  ch.  15.  38 ;  16. 18.)  13.  Hasty  speech 
evinces  self-conceit,  and  ensures  shame  (ch.  26. 12).  14-, 
inflrmity— bodily  sickness,  or  outward  evil.  The  spirit, 
which  sustains,  being  wounded,  no  support  is  left,  except, 
as  implied,  in  God.    15.  (Cf.  ch.  1.  5, 15,  31.)    16.  (Cf.  ch.  17, 

8,  23.)  Disapproval  of  the  fact  stated  is  Implied.  17.  One- 
sided statements  are  not  reliable,  searcheth- thoroughly 
(ch,  17,  9, 19).  18.  The  lot— whose  disposal  is  of  God  (ch. 
16. 13),  may,  properly  used,  be  a  right  mode  of  settling  dis- 
putes.  19.  No  feuds  so  difficult  of  adjustment  as  those  of 
relatives ;  hence  great  care  should  be  used  to  avoid  them, 
30.  (Cf.  ch.  12. 14;  13.  2.)  Men's  words  are  the  fi-uit,  or,  in- 
cn'ease  of  lips,  and  when  good,  benefit  them,  satisfied 
with— (Cf.  ch.  1.  31 ;  14.  14.)  31.  Death  and  life— or.  The 
greatest  evil  and  good,  that  love  it— i.  e.,  the  tongue,  or 
its  use  for  good  or  evil,  eat  .  .  ,  fruit— (Cf.  v.  19 ;  James 
1,19,)  33.  The  old  versions  supply  "good"  before  the 
"  wife,"  as  the  last  clause,  and  ch.  19, 14  imply  (cf,  ch,  31. 
10),  33.  the  rich  .  .  .  roughly— he  is  tolerated  because 
rich,  implying  that  the  estimate  of  men  by  wealth  is 
wrong.  34.  A  man  .  .  .  friendly— better,  "A  man  .  •  . 
(is)  to,  or  may  triumph  (Psalm  108.  9),  or,  shout  for  joy 
(Psalm  5, 11),  i.  e.,  may  congratulate  himself,"  Indeed, 
there  is  a  Friend  who  is  better  than  a  brother;  such  is  the 
"Friend  of  sinners,"  who  may  have  been  before  the 
writer's  mind. 

CHAPTER   XIX. 

Ver.  1-29,  1.  (Cf,  ch,  28.  6.)  "  Rich"  for  "fool"  here.  In- 
tegrity is  better  than  riches  (ch.  15. 16, 17 ;  16,  8).  3.  The 
last  illustrates  the  first  clause.  Rashness,  the  result  of 
ignorance,  brings  trouble,  3.  perverteth  .  .  .  way- 
turns  him  back  from  right  (ch,  13. 6;  James  1. 13);  and  he 
blames  God  for  his  failures,  4.  (Cf.  ch.  14,  20).  Such  facts 
are  often  adduced  with  implied  disapprobation,    5.  Cf,  v. 

9,  where  "perish"  explains  "not  escape"  hei'e(cf.  Psalm  88. 
9,  10).  8.  (Cf.  Margin;  ch.  15.  32.)  lovcth  .  .  .  soiU— or, 
himself,  which  he  evinces  by  regarding  his  best  interests. 
Ueepetii— or,  regards,  10.  (Cf,  ch.  17.  7.)  The  fool  Is  inca- 
pable of  properly  using  pleasure  as  knowledge,  yet  for 
him  to  have  it  is  less  Incougruous  than  the  undue  eleyiv- 

397 


Sundry  Observations  of  Moral  Virtues,  PKOVERBS  XX,  XXL 


and  of  their  Contrary  Vice$, 


tlon  of  servants.  Let  each  abide  In  his  calling  (1  Corin- 
thians 7.  20).  11.  (Cf.  ch.  14.  29;  16.  32.)  This  inculcation 
of  a  forgiving  spirit  shows  tliat  true  religion  is  always  the 
same  (Matthew  o.  22-24).  la.  (Cf.  ch.  16.  14,  15;  20.  2.)  A 
motive  to  submission  to  lawful  authority.  13.  calamity 
— lit.,  calamities,  varied  and  many,  continual  dropping 
— a  perpetual  annoyance,  wearing  out  patience.  14:.  A 
contrast  of  men's  gifts  and  God's,  who,  though  author  of 
both  blessings,  confers  the  latter  by  His  more  special  prov- 
idence, and— or,  but,  implying  that  the  evils  of  v,  13  are 
only  avoided  by  His  care.  15.  a  deep  sleep— a  state  of 
utter  indifference.  Idle  soul— or,  person  (cf.  ch.  10.  4;  12. 
24).  IG.  (Cf.  ch.  10.  17;  13.  13.)  despisetU  .  .  .  way— op- 
posed to  keeping  or  observing,  neglects  (ch.  16. 17)  (as  un- 
worthy of  regard)  his  moral  conduct.  17.  (Cf.  ch.  14.  21; 
Psalm  37.  2C).  Iiatli  pity— shown  by  acts  (cf.  Margin).  18. 
(Cf.  ch.  13.  24;  23.  13.)  let  not  .  .  ,  spare— Zi<.,  do  not  lift  up 
thy  soul  (Psalm 24.  4;  25. 1),  i.  e.,  do  not  desire  to  his  death; 
a  caution  to  passionate  parents  against  angry  chastise- 
ment. 19.  Repeated  eflforts  of  kindness  are  lost  on  ill- 
natured  persons.  20.  (Cf.  ch.  13.  18-20.)  latter  end— (Ch. 
5.11.)  In  youth  prepare  for  age.  31.  (Cf.ch.16.1,9;  Psalm 
33. 10, 11.)  The  failure  of  man's  devices  is  implied.  33. 
desire— i.  <?.,  to  do  good,  indicates  a  kind  disposition  (ch. 
11.  23) ;  and  the  poor  thus  affected  are  better  than  liars, 
who  say  and  do  not.  23.  The  fear  .  .  .  life— (Cf.  ch.  3.  2.) 
abide— or,  remain  contented  (1  Timothy  4. 8).  not  visited 
.  .  .  evil— (ch.  10.  3;  Psalm  37.  25),  as  a  judgment,  in  which 
sense  visit  is  often  used  (Psalm  89.  32 ;  Jeremiah  6. 15).  24. 
liosom— lit.,  a  wide  dish  in  which  the  hand  was  plunged  in 
eating  (Matthew  26.  23).  Cf.  ch.  26. 15,  the  sentiment  ex- 
pressed with  equal  irony  and  less  exaggeration.  25.  Such 
is  the  benefit  of  reproof,  even  the  simple  profit,  much  more 
the  wise.  3G.  Unfilial  conduct  often  condemned  (ch.  17. 
21-25;  20.  20;  Deuteronomy  21. 18,21).  2T.  Avoid  whatever 
leads  frosn  truth.  28.  ungodly  witness— (cf.  Margin),  one 
false  by  bad  principles  (cf.  ch.  6. 12).  scorneth  judgment 
—sets  at  naught  the  dictates  of  justice,  devoureth— iif., 
swalloweth,  as  something  delightful.  29.  Their  punish- 
ment is  sure,  fixed  and  ready  (cf.  ch.  3. 31;  10. 13). 

CHAPTER  XX. 
Ver.  1-30.  1.  mocker— or,  scorner.  Such  men  are  made 
by  wine,  raging— or,  boisterous  as  a  drunkard,  strong 
drink— made  by  spicing  wine  (cf.  Isaiah  5. 11,  22);  and  it 
maj''  include  wine,  deceived- iii.,  erring,  or  reeling.  2. 
(Cf.  ch.  19. 12.)  Men  who  resist  authority  injure  them- 
selves (Romans  13.  2).  3.  to  cease  ,  .  .  strife— or,  better, 
"to  dwell  from  or  without  strife,"  denoting  the  habit  of 
life,  fool  .  .  .  meddling— (Ch.  17.  14.)  4.  sliall  .  .  ,  beg 
—lit.,  ask  (in  this  sense,  Psalfn  109. 10).  5.  Counsel  .  .  . 
water— i.  e.,  deeply  hidden  (ch.  18.  4 ;  Psalm  13,  2).  The 
wise  can  discern  well.  6.  Boasters  are  unreliable,  good- 
ness—or, kind  disposition.  7.  The  conduct  of  good  men 
pi'oclaims  their  sound  principles.  God's  covenant  and 
their  good  example  secure  blessing  to  their  children  (ch. 
4.  26 ;  Psalm  112. 1,  2).  8.  As  ch.  14.  35;  16. 10, 15,  this  is  the 
character  of  a  good  king,  not  of  all  kings.  9.  The  inter- 
rogation in  the  afllrmative  strengthens  the  implied  nega- 
tion (cf.  Job  15.14;  Ecclesiastes  7.20).  10.  Various  mea- 
sures, Implying  that  some  are  wrong  (cf.  ch.  11. 1;  16. 11). 
11.  The  conduct  of  children  even  is  the  best  test  of  prin- 
ciple (cf.  Matthew  7. 16).  12.  Hence,  of  course,  God  will 
know  all  you  do  (Psalm  94.  9).  13.  Activity  and  diligence 
contrasted  with  sloth  (ch.  6.  9;  10. 11).  lest  .  .  .  poverty— 
lit.,  Ife  deprived  of  inheritance.  14.  when  .  .  .  his  -tvay— 
implying  that  he  goes  about  boasting  of  his  bargains.  15. 
The  contrast  denotes  the  greater  value  of  knowledge  (cf. 
ch.  3. 14-16).  16.  To  take  the  garment  implies  severe  exac- 
tion, justified  by  the  surety's  rashness,  a  strange -woman 
—by  some  readings,  strangers,  but  tlie  former  here,  and  ch. 
27.  13,  is  allowable,  and  strengthens  the  sense.  The  de- 
bauchee is  less  reliable  than  the  merely  careless.  17. 
Bread  .  ,  .  8\»'eet— either  as  unlawfully  (ch.  9. 17)  or  easily 
obtained,  mouth  .  ,  .  gravel— well  expresses  the  pain 
nnd  grief  given  at  last.  18.  (Cf.  ch.  15. 22.)  Be  carefvil  and 
considerate  in  important  plans.  19.  Those  who  love  to 
398 


tell  news  will  hardly  keep  secrets,    flattereth  .  .  .  llp»~ 

(cf.  Mai-gin;  ch.  1. 10).  meddle  .  .  .  Iklvct— lit.,  join, or  asso- 
ciate with.  20.  his  lamp— (Cf.  ch.  13. 9 ;  24.  20.)  21.  gotten 
hastily— contrary  to  God's  providence  (ch.  28.  20),  imply- 
ing Its  unjust  or  easy  attainment;  hence  the  man  i« 
punished,  or  spends  freely  what  he  got  easily  (cf.  v.  17). 
22.  (Cf.  Psalm  27. 14;  Romans  12. 17-19.)    23.  (Cf.  v.  10;  ch. 

11.  1.)  24.  Man's  goings — lit.,  Stately  steppings  of  a  strong 
7nan.  a  man — any  common  man.  understand  [or,  per-, 
ceiye]  his  .  .  .  -way.  25.  devoureth  .  .  .  holy— or,  bet- 
ter, who  rashly  speaks  promises,  or  devotes  what  is  holy, 
consecrating  any  thing.  This  suits  better  the  last  clause, 
which  expresses  a  similar  view  of  the  results  of  rashly 
vowing.  26.  (Cf.  V.  8.)  hringeth  .  .  .  over  them  — the 
wheel  was  used  for  threshing  grain.  The  figure  denotes 
severity  (cf.  Amos  1.  3).  27.  Tlie  spirit  .  .  .  liord— men's 
minds  are  God's  gifts,  and  thus  able  to  search  one  another 

■  (cf.  V.  5;  ch.  18.  8, 17;  1  Corinthians  2. 11).  28.  (Cf.  ch.  3.  3; 
16.  6, 12.)  29.  Each  age  has  its  peculiar  excellence  (ch.  16. 
31).  30.  blueness- ?i<.,  joining,  the  process  of  uniting  the 
edges  of  a  wound  throws  off  purulent  matter,  stripes  .  .  , 
helly— so  punishment  provides  healing  of  soul  (ch.  18. 8), 
by  deterring  from  evil  courses. 

CHAPTER    XXI. 

Ver.  1-31.  1.  rivers— irrigating  channels  (Psalm  1.  3), 
whose  course  was  easily  turned  (cf.  Deuteronomy  11. 10). 
God  disposes  even  kings  as  He  pleases  (ch.  16. 9 ;  Psalm  33. 
15).  2.  (Cf.  ch.  14. 2;  16. 2-25.)  3.  (Cf.  Psalm  50.  7-15 ;  Isaiah 
1. 11, 17.)  4.  high  look— (Cf.  Margin  ;  Psalm  131. 1.)  proud 
heart>— or,  heart  of  breadth,  one  that  is  swollen  (cf.  Psalm. 
101.  5).  ploughing— better  lamp,  a  frequent  figure  for  pros- 
perity (ch.  20.  20),  hence  joy  or  delight.  5.  The  contrast  is 
between  steady  industry  and  rashness  (cf.  ch.  19.  2).  6. 
The  getting  — or,  what  is  obtained  (cf.  Job  7.  2;  Jere- 
miah 22.  13,  Hebreiu).  vanity  ...  to  and  fro— as  fleet- 
ing as  chaff  or  stubble  in  the  wind  (cf.  ch.  20. 17-21;  Psalm 
62.  lO).  Such  gettiugs  are  unsatisfactory,  them  .  .  . 
death— act  as  if  they  did  (ch,  8,  36 ;  17.  19).  7.  robbery— 
or,  destruction,  especially  oppression,  of  which  they  are 
authors,  shall  destroy — lit.,  cut  with  a  saw  (1  Kings  7. 9), 
i.  e.,  utterly  ruin  them.  Their  sins  shall  be  visited  on 
them  in  kind,  to  do  Judgment — what  is  just  and  right. 
8.  of  man— any  one,  his  way  is  opposed  to  truth,  and  also 
estranged  from  it.  The  pure  proves  himself  such  by  his 
right  conduct.  9.  corner— a  turret  or  arbour  on  the  roof. 
brawling — or  contentious,  -ivide  house  —  lit.,  house  of 
fellowship,  or  large  enough  for  several  families.  10.  So 
strongly  does  he  desire  to  do  evil  (Psalm  10.3;  Eccle- 
siastes 8. 11),  that  he  will  not  even  spare  his  friend  if  in 
his  way.  11.  (Cf.  ch.  19. 25.)  That  which  the  simple  learn 
by  the  terrors  of  punishment,  the  wise  learn  by  teaching. 

12.  (Cf.  Psalm  37.35-38;  73.17,  20.)  house— family  or  in- 
terests, overthroweth — either  supply  God  (cf.  ch.  10. 24), 
or  the  word  is  used  impersonally.  13.  The  principles  of 
retribution,  often  taught  (cf.  Psalm  18.  26;  Matthew 7. 1-12). 
14.  The  effect  of  bribery  (ch.  17. 23)  is  enhanced  by  secresy, 
as  the  bribed  person  does  not  wish  his  motives  made 
known.  15.  But  the  just  love  right,  and  need  no  bribes. 
The  wicked  at  last  meet  destruction,  though  for  a  time 
happy  in  concealing  corruption.  16.  the  way  of  under- 
standlng— (Cf.  ch.  12. 26:  14. 22.)  remain— i.  e.,  rest  as  at  a 
journey's  end ;  death  will  be  his  unchanging  home.  17. 
Costly  luxuries  impoverish.  18.  (Cf.  ch.  11. 8.)  By  suffer- 
ing what  they  had  devised  for  the  righteous,  or  brought 
on  them,  the  wicked  became  their  ransom,  in  tlie  usual 
sense  of  substitutes  (cf.  Joshua  7. 26;  Esther  7. 9).  19.  (Cf. 
V.  9.)  ^vilderness- pasture,  though  uninhabitable  ground 
(Psalm  6.5. 12).  20.  The  wise,  by  diligence  and  care,  lay 
up  and  increase  wealth,  while  fools  spend  lit.,  swallow  it 
up,  greedily.  21.  He  who  tries  to  act  justly  and  kindly 
(Psalm  34. 14)  will  prosper  and  obtain  justice  and  honour. 

22.  "  Wisdom  is  better  than  strength"  (Ecclesiastes  7. 19 ; 
9. 15).    strength  .  .  .  thereof— that  in  which  they  confide. 

23.  (Cf.  ch.  13.2,3;  James  3.6-10.)  24.  The  reproachful 
name  is  deserved  by  those  who  treat  others  with  anger 
and  contempt.    25.  desire— t.e.    of  ease   and   idleness, 


Sundry  Observations  of  Moral  Virtues,        PROVERBS  XXII— XXIV. 


and  of  their  Contrary  Vices. 


brings  him  to  starvation.  86.  The  sin  of  covetousness 
niaiks  the  sluggard,  as  the  virtue  of  benevolence  the 
righteous.  37.  God  regards  the  heart,  and  liypocrisy  is 
more  odious  than  open  Inconsistency.  wlcUed  mind — 
or  design  (ch.  1.  i).  38.  (Cf.  eh.  19.  5.)  tliat  hearetU— or 
heeds  instruction,  and  so  grows  wise.  speaketU  con- 
stantlj'— or  sincerely  (cf.  Habakkuk  1.5),  and  hence  Is 
believed  (ch.  12. 19;  James  1. 19).  39.  liardeneth  liis  face 
—  is  obstinate,  dlrccteth  .  .  .  -way — considers  it,  and 
acts  advisedly.  .30,31.  Men's  best  devices  and  reliances 
are  vain  compared  witli  God's,  or  without  His  aid  (ch. 
19.21;  Psalm  20. 7;  33.17). 

CHAPTER   XXII. 

Ver.  1-29.  X.  A  good  name— (Job  SO.  S,  irrbrcw.)  Good 
Is  supplied  liere  from  Ecclesiastes  7. 1.  loving  favour — 
kind  i-egard,  i.  c,  of  the  wise  and  good.  3.  Before  God  all 
are  on  the  same  footing  (ch.  14.  31 ;  17. 5).  3.  are  punislied 
—i.e.,  for  their  temerity;  for  the  evil  is  not  necessarily 
punitive,  as  tlie  prudent  miglit  otherwise  be  its  objects. 
4-.  humility  and  tlic  fear  of  the  Lord — are  in  apposi- 
tion; one  produces  tlie  other.  On  the  results,  cf.  ch.  3.  16; 
8. 18.  5.  lie  tUat  .  ,  .  tliem— those  who  properly  watch 
over  their  own  souls  are  tlius  preserved  from  the  dangers 
whicli  attend  the  way  of  perverse  men  (ch.  16. 17).  6. 
Train— Initiate,  or  early  instruct.  tUe  way— lit.,  his  way, 
that  selected  for  him  in  which  he  should  go;  for  early 
training  secures  liabitual  walking  in  it.  7.  The  influence 
of  wealth  sets  aside  moral  distinctions  is  implied,  and, 
of  course,  disapproved  (cf.  ch.  19.  6;  21. 14,  &c.).  8.  (Cf.  ch. 
11. 18 ;  Psalm  109. 16-20 ;  Galatians  6. 7,  8.)  tUe  rod  .  .  .  fail 
— his  power  to  do  evil  will  be  destroyed.  9.  a  bountiful 
eye — i.  c,  a  beneficent  disposition,  for  he  givcth  .  .  . 
poor — his  acts  prove  it.  10.  Cost  out — or  drive  away. 
Scorners  foster  strife  by  taunts  and  revilings.  11.  (Cf. 
Margin.)  purencss  of  heart — and  gentle,  kind  words 
win  favour,  even  from  kings.  13.  preserve — or  guard. 
knowledge— its  principles  and  possessors,  overthro'iv- 
eth  — utterly  confounds  and  destroys  the  wicked.  13. 
Frivolous  excuses  satisfy  the  indolent  man's  conscience. 
14-.  Tlie  mouth— or  flattering  speeches  (ch.  5.3;  7.5)  en- 
snare man,  as  inls,  beasts.  God  makes  their  own  sin 
tlieir  punisliraent.  15.  is  bound— or  firmly  flxed.  Ch.as- 
tisement  deters  from  crime,  and  so  leads  to  reformation 
of  principle.  16.  Tliese  two  vices  pertain  to  the  same 
selfish  feeling,  and  are  both  deservedly  odious  to  God, 
and  incur  punishment.  17.  Here  begins  anotlaer  division 
of  the  book,  marked  by  those  encouragements  to  the  pur- 
suit of  wisdom,  wliich  are  found  in  the  earlier  chapters. 
It  will  be  observed  tliat  from  v.  22  to  ch.  24. 12,  the  prov- 
erbs are  generally  expressed  in  two  verses  instead  of  one 
(cf.  Introduction).  18.  These  lessons  must  be  laid  up  in 
the  mind,  and  fitted,  or  better,  fixed  in  the  lips  so  as  to  be 
ever  ready.  19.  That  .  .  .  I-ord— This  is  the  design  of 
the  instruction.  30.  excellent  things — or  probably  of 
former  times,  coxmsels  and  Uno>vledge— both  advice 
and  Instruction.  31.  Specially  he  desires  to  secure  ac- 
curacy, so  that  his  pupil  may  teach  others.  33,  33.  Here 
follow  ten  precepts  of  two  verses  each.  Tliough  men  fail 
to  defend  the  poor,  God  will  (ch.  17.5;  Psalm  12.5).  In 
the  gate— place  of  public  gathering  (Job  5.4;  Psalm  69. 
12).  34,  35.  (Cf.  ch.  2. 12-15;  4. 14.)  a  snare  .  .  .  soul— the 
unsuspecting  are  often  misled  by  bad  company.  36,  37. 
(Cf.  ch.  6.1;  17.18.)  should  he  take,  &c.—i.e.,  the  cred- 
itor. 38.  (Cf.  ch.  23. 10.)  Do  not  entrench  on  otlaers  (Deu- 
teronomy 19.14;  27.17).  39.  Success  rewards  diligence 
(ch.'lO.  4;  21.5.) 

CHAPTER  XXIII. 

Vei\  1-3.5.  1-3.  Avoid  the  dangers  of  gluttony,  put  a 
B"»lfe— an  Eastern  figure  for  putting  restraint  on  the 
appetite,  are  deceitful  meat— though  well  tasted,  in- 
jurious. 4,5.  (Cf.  1  Timothy  6.9,  10.)  thine  own  ■»vi»- 
doni- whicli  regards  riches  intrinsically  a  blessing.  Wilt 
.  .  ,  eyes- Ag  the  eyes  fly  after  or  seek  riches,  they  are 
not,  i.e.,  eitlier  become  transitory  or  unsatisfying;  fully 
expressed  by  their  flying  away.    6-8.  Beware  of  deceitful 


men,  whose  courtesies  even  you  will  repent  of  having 
accepted,  evil  eye— or  purpose  (ch.  22.9;  Deuteronomy 
15.9;  Matthew  6.23).  The  morsel  .  .  .  words— t.  e.,  dis- 
gusted with  his  true  character,  all  pleasant  intercourse 
will  be  destroyed.  9.  (Cf.ch.9.8.)  "  Cast  not  your  pearls," 
&c.  (Matthew  7.  6).  10, 11.  (Cf.  ch.  22.  22,  23.)  Redeemer— 
or  Avenger  (Leviticus  25.2.5,  26;  Numbers  35.12),  henco 
Advocate  (Job  19.25).  plead  .  .  ..thee- (Cf.  Job  31.21; 
Psalm  35. 1 ;  68. 5.)  13.  Here  begins  another  series  of  pre- 
cepts. 13, 14.  While  there  is  little  danger  that  the  use 
of  the  "  Divine  ordinance  of  the  rod"  will  produce  bodily 
harm,  tiiere  is  great  hope  of  spiritual  good.  15. 16.  Tlae 
pleasure  afforded  the  teacher  by  the  pupil's  progress  is  a 
motive  to  diligence,  my  reins— (Cf.  Psalm  7.9.)  17,18. 
(Cf.  Margin.)  The  prosperity  of  the  wicked  is  short,  an 
end- or  hereafter,  another  time,  wlien  apparent  inequal- 
ities shall  be  adjusted  (cf.  Psalm  37.  28-38).  19-31.  guide 
.  .  .  way— or  direct  tliy  thoughts  to  a  right  course  of  con- 
duct (cf.  ch.  4.4;  0.6).  riotous  .  .  .  flesh  —  prodigal,  or 
eating  more  than  necessary.  Instead  of  their  flesh  (cf. 
Margin),  better,  "flesh  to  them,"  i.e.,  used  for  plea- 
sure. dro-»vsiness— tlie  dreamy  sleep  of  the  slothful.  33. 
Hearken- i.  e.,  obey  (ch.  1.  8;  Ephesians  6. 1).  despise  .  . . 
old— adults  revere  tlie  parents  whom,  as  children,  they 
once  obeyed.  33.  Buy— H^,  get  (ch.  4.5).  truth— gener- 
ally and  specially  as  opposed  to  errors  of  all  kinds.  34, 
35.  (Cf.  cli.  10.1;  17.21,  25.)  36-35.  A  solemn  warning 
against  whoredom  and  drunkenness  (Hosea  4. 11).  36. 
give  .  .  .  heart- This  is  tlie  address  of  that  Divine  wis- 
dom so  often  presented  (ch.  8. 1 ;  9. 3,  &c.).  heart— confi- 
dence, obsei-ve — or  keep,  my  ways— such  as  I  teach 
you  (ch.  3. 17;  9.  6).  37,  38.  deep  ditch— a  narrow  pit,  out 
of  which  it  is  hard  to  climb,  lieth  in  ^vait— to  ensnare 
men  into  the  pit,  as  hunters  entrap  game  (cf.  ch.  22. 14). 
increaseth  ,  .  .  transgressors — (Ch.  5.  8-10.)  The  vice  al- 
luded to  is  peculiarly  hardening  to  tlie  heart.  39,  30. 
This  picture  is  often  sadly  realized  now.  mixed  wine— 
(Cf.  ch.  9.2;  Isaiah  5.11.)  31.  when  .  .  .  red— the  colour 
denoting  greater  strength  (cf.  Genesis  49. 11;  Deuteronomy 
32. 14).  giveth  .  .  .  cnp— lit.,  gives  its  eye,  i.  e.,  sparkles. 
moveth  .  .  .  aright— perhaps  its  foaming  is  meant.  33. 
The  acute  miseries  resulting  from  drunkenness  contrasted 
with  the  temptations.  33,34.  The  moral  effects:  it  in- 
flames passion  (Genesis  19. 31, 35),  lays  open  tlie  heart,  pro- 
duces insensibility  to  the  greatest  dangers,  and  debars 
fi-om  reformation,  under  the  severest  sufferings.  35. 
awake— I.  e.,  from  drunl^nness  (Genesis  9.  24).  This  is 
the  language  rather  of  acts  tiian  of  the  tongue. 

CHAPTER    XXIV. 

Ver  1-31.  1,  3.  (Cf.  ch.  23.  3, 17;  Psalm  37. 1.)  stndleth— 
meditateth.  talk  .  .  .  mischief— their  expressed  pur- 
poses are  to  do  evil.  3,  4.  (Cf.  ch.  14.  1;  Isaiah  54.  14.) 
Iiouse — including  the  family,    by  knowledge  .  .  .  rlchea 

— (Ch.  8. 18;  21.  20.)  5,  6.  The  general  statement  (Ecclesi- 
astes 9. 16,  IS)  is  specially  illustrated  (cf.  ch.  21.  22;  Psalra 
144.  1).  7.  (Cf.  ch.  14.  16.)  in  the  gate— (Cf.  ch.  22.  22.)  8. 
So  called  even  if  he  fails  to  do  evil.  9.  Same  thought 
varied.  10.  Lit.,  "  1/  thou  fail  in  the  day  of  straits  (ad- 
versity), strait  (or  small)  is  thy  strength,"  which  is  then 
truly  tested.  11, 13.  Neglect  of  known  duty  is  sin  (James 
4.  17).  ready  [lit.,  bowing  down]  to  be  slain— t.  e.,  unjustly. 
God's  retributive  justice  cannot  be  avoided  by  professed 
ignorance.  13, 14.  As  delicious  food  whets  the  appetite, 
so  should  the  rewards  of  wisdom  excite  us  to  seek  it.  re- 
wartX— lit.,  after  part,  the  proper  result  (cf.  ch.  23. 18;  Psalm 
87.  37,  38).  15, 10.  The  plots  of  the  wicked  against  the 
good,  though  partially,  shall  not  be  fully  successful  (Psalm 
37.  24);  while  the  wiclicd,  falling  under  penal  evil,  flnd  no 
help,  seven  times— often,  or  many  (ch.  6. 16,  31 ;  9.  1).  17, 
18.  Yet  let  none  rejoice  over  the  fate  of  evil-doers,  lest  God 
p.unlsh  their  wrong  spirit  by  relieving  the  sufferer  (cf.  ch. 
17.  5;  .lob  31.  29).  10,  30.  (Psalm  37.  1,  38 ;  18.  28.)  candle— 
or,  prosperity,  it  shall  come  to  an  end  (ch.  13.  9;  20.  20). 
31,  33.  A  warning  against  impiety  and  resistance  to  law- 
ful rule  (Romans  13. 1-7;  1  Peter 2. 17).  meddle  .  .  .  change 
— (Cf.  Margin),  lit.,  mingle  yourself,  avoid  the  society  of 

399 


Maxims  and  Observations 


PROVERBS  XXV— XXVII. 


of  Solomon.' 


restless  persons.  tUelr  calamity,  &c.— either  what  God 
and  the  king  inflict,  or  wliat  changers  and  their  company 
suffer;  better  the  first.  a3.  Theae  .  .  .  wlae— lit.,  are  of 
the  wise,  as  autliors  (cf.  "  Psalms  of  David,"  Hebrew).  These 
are  the  verses  following,  to  ch.  25.  to  Have  respect— K<., 
to  discern  faces,  show  partiality,  94,  25,  of  which  an  ex- 
ample is  justifying  the  wicked,  to  which  is  opposed,  re- 
buking him,  wliich  has  a  blessing.  26.  Kiss  Ixls  llp« — love 
and  obey,  do  homage  (Psalm  2. 12;  Song  of  Solomon  8. 1). 
rigiit  aixswer— lit.,  plain  {ch.  8.  d)  words,  opposed  to  decep- 
tive, or  obscure.  587.  Prepare  In  the  field — i.  e..  Secure, 
by  diligence,  a  proper  support,  and  then  build;  provide 
necessaries,  then  comforts,  to  which  a  house  rather  per- 
tained, in  a  mild  climate,  permitting  the  use  of  tents.  38. 
Do  not  speak  even  trutli  needlessly  against  any,  and 
never  falsehood.  29.  Especially  avoid  retaliation  (Mat- 
thew 5.  43-i6;  Romans  12. 17).  30,  31.  A  striking  picture 
of  the  effects  of  sloth.  32-34.  From  the  folly  of  the  slug- 
gard learn  wisdom  (ch.  6. 10,  11). 

CHAPTER    XXV. 

Ver.  1-28.  1.  The  character  of  these  proverbs  sustains  the 
title  (cf.  Introdtwtion).  also — refers  to  the  former  part  of 
the  book,  copied  out — lit.,  transferred,  i.  e.,  from  some  other 
book  to  this;  not  given  from  memory.  2.  God's  un- 
searchablencss  impresses  us  with  awe  (cf.  Isaiah  45. 15; 
Romans  11.  33).  But  kings,  being  finite,  should  confer 
with  wise  counsellors;  3.  Ye  wisely  keeping  state  secrets, 
which  to  common  men  are  as  inaccessible  heights  and 
depths.  4r,  5.  As  separating  impurities  from  ore  leaves 
pure  silver,  so  taking  from  a  king  wicked  counsellors 
leaves  a  wise  and  beneficent  government,  before— or, 
in  presence  of,  as  courtiers  stood  about  a  king.  6,  T. 
Do  not  intrude  into  the  presence  of  the  king,  for  tlie  ele- 
vation of  the  humble  is  honourable,  but  the  humbling  of 
the  proud  disgraceful  (Luke  14. 8-10).  8.  (Cf.  ch.  3.  30.)  lest 
.  . .  shame— lest  you  do  what  you  ought  not,  when  shamed 
by  defeat,  or  "lest  thou  art  shut  out  from  doing  any 
thing."  9, 10.  (Cf.  Matthew  5.  25;  Margin.)  secret— t.  e., 
of  your  opponent,  for  his  disadvantage,  and  so  you  be  dis- 
graced, not  having  discussed  your  difliculties  with  him. 
11.  a  -word  fitly—lit.,  quickly,  as  wheels  roll,  just  in  time. 
The  comparison  "as  apples  .  ,  .  siZrer"  gives  a  like  sense. 
apples,  &c. — either  real  apples  of  golden  colour,  in  a  silver 
network  basket,  or  imitations  on  silver  embroidery.  12. 
Tliose  wlio  desire  to  know,  and  do  rightly,  most  highly 
esteem  good  counsel  (ch.  9.  9;  15.  31).  The  listening  ear  is 
betterthan  one  hung  with  gold.  13.  Snow  from  mountains 
was  used  to  cool  drinks ;  so  refreshing  is  a  faithful  mes- 
senger (ch.  13. 17).  14.  clouds— n<.,  vapours  (Jeremiah  10. 13), 
clouds  only  in  appearance,  a  false  gift— promised,  but  not 
given.  15.  Gentleness  and  kindness  overcome  the  most 
powerful  and  obstinate,  long  forbearing— or,  slowness 
to  anger  (ch.  14.  29;  15.18).  16,  17.  A  comparison,  as  a 
surfeit  of  honey  produces  physical  disgust,  so  your  com- 
pany, however  agreeable  in  moderation,  may,  if  excessive, 
lead  your  friend  to  hate  you.  18.  A  false  untness  is  as  de- 
structive to  reputation,  as  such  weapons  to  the  body 
(ch.  24.  28).  beareth  .  .  .  witness — lit.,  answereth  questions, 
as  before  a  judge,  against  his  neighbour.  19.  TreacJiery 
annoys  as  well  as  deceives.  20.  Not  only  is  the  incon- 
gruity of  songs  (t.  e.,  joyful)  and  sadness  meant,  but  an 
accession  of  sadness,  by  want  of  sympathy,  is  implied. 
21,  22.  (Cf.  Matthew  5.  44;  Romans  12.  20.)  As  metals  are 
melted  by  heaping  coals  upon  them,  so  is  the  heart  soft- 
ened by  kindness.  33.  Better,  "As  the  north  wind 
bringeth  forth  (Psalm  90.  2)  or  produces  rain,  so  does  a 
concealed  or  slandering  tongue  produce  anger."  34.  (Cf. 
ch.  21.  9,  19).  25.  (Cf.  v.  13.)  good  news— £.  e.,  of  some 
loved  interest  or  absent  friend,  the  more  grateful  as  coming 
from  afar.  26.  From  troubled  fountains  and  corrupt 
springs  no  healthy  water  is  to  be  had,  so  when  the 
righteous  are  oppressed  by  the  wicked,  their  power  for 
good  is  lessened  or  destroyed.  27.  Satiety  surfeits  (v.  16), 
so  men  who  are  self-glorious  find  shame,  is  not  glory— 
not  is  supplied  from  the  first  clause,  or  is  grievous,  in  which 
Bense  a  similar  word  is  used  (ch.  27.  2).  38.  Such  are  ex- 
400 


posed  to  the  incarsions  of  evil  thoughts  and  successftil 
temptations. 

CHAPTER  XXVI. 
Ver.  1-28.  1.  The  incongruities  of  nature  illustrate  also 
those  of  the  moral  world.  The  fool's  unworthiness  is  also 
Implied  (ch.  17.  7;  19.10).  2.  Though  not  obvious  to  us, 
the  lilrA— lit.,  sparrow— and  swallow— have  an  object  in 
their  motions,  so  penal  evil  falls  on  none  without  a  rea- 
son. 3.  The  rod  is  as  much  needed  by  fools  and  as  well 
suited  to  them,  as  whips  and  bridles  are  for  beasts.  4,  5. 
Answer  not— t.  e.,  approvingly  by  like  folly.  Ans^ver— 
by  reproof.  6.  A  fool  fails  by  folly  as  surely  as  if  he  were 
maimed,  drinketh  damage— t.  e„  gets  it  abundantly  (Job 
15. 16 :  34. 7).  7.  leg, . . .  equal — or,  "  take  away  the  legs,"  or 
tlie  legs  ...  are  weak.  In  any  case  the  idea  is  that  they  are 
the  occasion  of  an  awkwardness,  such  as  the  fool  shows  iu 
using  a  parable  or  proverb  (cf.  Introduction;  ch.  17.  7).  8. 
A  stone,  bound  in  a  sling,  is  useless,  so  honour,  conferred 
on  a  fool,  is  thrown  away.  9.  As  vexatious  and  unmanage- 
ble  as  a  thorn  in  a  drunkard's  hand  is  a  parable  to  a  fool. 
He  will  be  as  apt  to  misuse  it  as  to  use  it  riglitly.  10. 
Various  versions  of  this  are  proposed  (cf.  Margin).  Better 
perhaps— "  Much  He  injures  (or  lit.,  wounds)  all  who  re- 
ward," Ac,  i.  e.,  society  is  Injured  by  encouraging  evil 
men.  transgressors — may  be  rendered  vagrants.  The 
word  God  is  improperly  supplied.  11.  retumeth  .  .  . 
folly— Though  disgusting  to  others,  the  fool  delights  in 
his  folly.  12.  The  self-conceited  are  taught  with  more 
difficulty  than  the  stupid.  13.  (Cf.  ch.  22. 13.)  14.  (Cf.  ch. 
6. 10;  24.  33).  He  moves  but  does  not  leave  his  place.  15. 
(Cf.  ch.  19. 24.)  16.  The  thoughtless  being  ignorant  of  their 
ignorance  are  conceited.  17.  meddleth — as  ch.  20. 19;  24. 
21;  as  either  holding  a  dog  by  the  ears  or  letting  him  go 
involves  danger,  so  success  in  another  man's  strife  or 
failure  involves  a  useless  risk  of  reputation,  does  no  good, 
and  may  do  us  harm.  18, 19.  Such  are  reckless  of  results. 
20,  21.  The  tale-bearers  foster  (ch.  16.  28),  and  the  con- 
tentious excite  strife.  22.  (Cf.  ch.  18.  8.)  33.  War7nprofes- 
sions  can  no  more  give  value  to  insincerity  than  silver 
coating  to  rude  earthen  ware.  24.  dissembleth — though 
an  unusual  sense  of  the  word  (cf.  Margin),  is  allowable, 
and  better  suits  the  context,  which  sets  forth  hypocrisy. 
35.  Sentiment  of  v.  24  carried  out.  seven  .  .  .  heart— i, 
c,  very  many  (cf.  ch.  24. 16).  36,  37.  Deceit  will  at  last  be 
exposed,  and  the  wicked  by  their  own  arts  often  bring  on 
retribution  (cf.  ch.  12. 13;  Psalm  17. 16 ;  9. 17,  &c.).  38.  Men 
hate  those  they  injure,  lying  tongue — lips  for  the  per- 
sons (cf.  ch.  4.  24 ;  Psalm  12.  3). 

CHAPTER   XXVII. 

Ver.  1-27.  1.  Do  not  confide  implicitly  in  your  plans 
(ch.  16.  9 ;  19.  21 ;  James  4. 13-15).  2.  Avoid  self-praise.  3. 
The  literal  sense  of  heavy,  applied  to  material  subjects, 
illustrates  its  figurative,  grievous,  applied  to  moral,  a 
fool's  wrath— is  unreasonable  and  excessive.  4,  envy — 
or,  jealousy  (cf.  Margin;  ch.  6.  34),  is  more  unappeasable 
than  the  simpler  bad  passions.  5,  6.  love — not  manifested 
in  acts  is  useless ;  and  even,  if  its  exhibition  by  rebukes 
wounds  us,  such  love  is  preferable  to  the  frequent  (cf. 
Margin),  and  hence  deceitful,  kisses  of  an  enemy.  7.  The 
luxury  of  wealth  confers  less  happiness  than  the  healthy 
appetite  of  labour.  8.  Such  are  not  only  out  of  place,  but 
out  of  duty  and  in  danger.  9.  rejoice  the  heart— the 
organ  of  perceiving  what  pleases  the  senses.  8-*veetne«i 
.  .  .  counsel — or,  wise  counsel  is  also  pleasing.  10.  Ad- 
here to  tried  friends.  The  ties  of  blood  may  be  less  reli- 
able than  those  of  genuine  friendship.  11.  The  wisdom  of 
children  both  reflects  credit  on  parents  and  contributes 
to  their  aid  iu  difliculties.  12, 13.  (Cf.  ch.  20. 16;  22.  3).  14. 
Excessive  zeal  in  praising  raises  suspicions  of  selfishness. 

15.  (Cf.  ch.  19.  13.)    very  .  .  .  day— lit.,  a  day  of  showers. 

16.  hideth— or,  restrains  (i.  e.,  tries  to  do  it),  is  as  fruitless 
an  effort,  as  that  of  holding  the  wind,  the  ointment  .  .  . 
right  hand— the  organ  of  power  (Psalm  17.  7 ;  18.  35).  His 
right  han^.  endeavours  to  repress  perfume,  but  vainly. 
Some  prefer:  "His  right  hand  comes  on  oil,  t.  e.,  cani-ot 


AN   EASTERN    WELL. 


EASTERN    LETTER-CARRIER. 


Maxima  and  Observations 


PKOVERBS  XXVIII— XXX. 


of  Solomon, 


take  hold."  Such  a  woman  cannot  be  tamed,  17.  a  man 
■harpeneth  .  .  .  friend — i.  e.,  conversation  promotes  in- 
telligence, which  the  face  exhibits.  18.  Diligence  secures 
a  reward,  even  for  the  humble  servant.  19.  "We  may  see 
our  characters  in  tlae  developed  tempers  of  others.  20. 
Men's  cupidity  is  as  Insatiable  as  the  grave.  31.  Praise 
tests  character,  a  man  to  Ills  praise — according  to  his 
praise,  as  he  bears  it.  Thus  vain  men  seek  it,  wealc  men 
are  Inflated  by  it,  wise  men  disregard  It,  Ac.  23.  The 
obstinate  wickedness  of  such  is  incurable  by  the  heaviest 
Inflictions.  23,  24.  flocks — constituted  the  staple  of 
wealth.  It  is  only  by  care  and  diligence  that  the  most 
solid  possessions  can  be  perpetuated  (ch.  23.  5).  25-27. 
The  fact  that  providential  arrangements  furnisli  the 
means  of  competence  to  those  wlio  properly  use  tjiera  is 
another  motive  to  diligence  (cf.  Psalm  65  «-13).  Iiouse- 
Uoia—lil.,  house,  the  family  (.Acts  16. 15;  \  Corinthians  1. 16). 
Tlie  liay  appeareth — lit..  Grass  appeareth  (Job  40.  15; 
Psalm  104. 11). 

CHAPTER    XXVIII. 

Ver.  1-28.  A  bad  conscience  makes  men  timid;  the 
righteous  are  alone  truly  bold  (ch.  14.  26;  Psalm  27. 1).  2. 
Anarchy  producing  contending  rulers  shortens  the  reign 
of  each,  but  by  a  man  .  .  .  prolonged — or,  "  by  a  man 
of  understanding— I.  e.,  a  good  rulei'— he  who  knows  or 
regards  the  right,  i.  e.,  a  good  citizen,  shall  prolong  (his 
days)."  Good  rulers  are  a  blessing  to  the  people.  Bad 
government  as  a  punishment  for  evil  is  contrasted  with 
good  as  blessing  to  the  good.  3.  A  poor  man  .  .  .  Ac- 
Such,  in  power,  exact  more  severely,  and  so  leave  subjects 
bare.  4.  They  that  forsalte  .  .  .  ^vlcUed— Wrong-doers 
encourage  one  another.  5.  (Cf.  John  7. 17.)  Ignorance  of 
moral  truth  is  due  to  unwillingness  to  know  it,  6.  (Cf. 
ch.  10.  6.)  Riches  cannot  compensate  for  sin,  nor  the  want 
of  them  affect  integrity.  7.  (Cf.  ch.  17.  25.)  riotous  n»en 
—or,  gluttons  (ch.  23.  20,  21).  8.  usury  .  ,  .  unjust  gain— 
(cf.  Margin),  the  two  terms,  meaning  nearly  the  same,  may 
denote  excessive  interest,  God's  providence  directs  the 
proper  use  of  wealth,  9.  (Cf.  ch,  15.  8;  21.  27.)  hearing— 
i  ..,  obeying.  God  requires  sincere  worshippers  (Psalm  66. 
18,  John  4.  24).  10.  (Cf.  ch.  26.  27.)  11.  A  poor  but  wise 
tiian  can  discover  (and  expose)  the  rich  and  self-conceited. 
12.  great  glory— or,  cause  for  it  to  a  people,  for  the  right- 
eous rejoice  in  good,  and  righteousness  exalts  a  nation 
(ch.  14.  34).  a  man  .  .  .  hidden— t.  e.,  the  good  retire,  or 
all  kinds  try  to  escape  a  wicked  rule.  13.  (Cf.  Psalm  32. 
3-5.)  Concealment  of  sin  delivers  none  from  God's  wrath, 
but  He  shows  mercy  to  the  humble  penitent  (Psalm  51.  4). 
14.  fcareth — t.  e.,  God,  and  so  repents,  hardeueth  his 
heart— makes  himself  insensible  to  sin,  and  so  will  not 
repent  (ch.  14. 16;  29. 1).  15.  The  rapacity  and  cruelty  of 
such  beasts  well  represent  some  wicked  men  (cf.  Psalm 

7.  2;  17.  12).  16.  The  prince  .  ,  .  understanding — i,  e., 
He  does  not  perceive  that  oppression  jeopards  his  success. 
Covetousness  often  produces  oppression,  hence  the  con- 
trast. 17.  doeth  violence  .  .  .  blood,  &c.— or,  that  is 
oppressed  by  the  blood  of  life  (Genesis  9.  6),  which  he  has 
taken— pl1>—<o  or  even  to  t\\epit,  the  grave  or  destruction 
(ch.  1.  12;  Job  33.  18-24;  Psalm  143.  7).  stay  him— sustain  or 
deliver  him.  18.  (Cf.  ch.  10.9;  17.20.)  Double  dealing  is 
eventually  fatal.  19.  (Cf.  ch.  10.  4;  20.  4.)  vain  persons — 
Idle,  useless  drones,  implying  that  they  are  also  wicked 
(ch.  12.  11;  Psalm  26. 14).  20.  maketh  haste  .  .  .  rich— 
implying  deceit  or  fraud  (ch.  20.  21),  and  so  opposed  to 
fuUhful  or  reliable.  21.  respect  of  persons — (ch,  24,  23,) 
Su'jh  are  led  to  evil  by  the  slightest  motive,  22.  (Cf,  v,  20.) 
•vJl  eye— in  the  general  sense  of  ch.  23.  6,  here  more 
sptciflc  for  covetousness  (cf.  ch.  22.  9;  Matthew  20,  15), 
poverty  .  .  .  him— by  God's  providence.    23.  (Cf.  ch.  9. 

8,  9;  27.  5.)  Those  benefited  by  reproof  will  love  their 
monitors.  24.  (Cf.  Matthew  15.  4-6.)  Such,  though  heirs, 
are  virtually  thieves,  to  be  ranked  with  highwaymen. 
23.  of  a  proud  heart— n<.,  or  puffed  up  of  soul—i.  e.,  self- 
tc.nfidenl,  and  hence  overbearing  and  litigious,  made  fat 
—or,  prosperous  (ch.  11,  25;  16,  20),  26.  (Cf,  ch,  3,  6-8.) 
walkcth  wisely— i.  e.,  trusting  in  God  (ch,  22, 17-19).    27. 

2a 


(Cf,  ch,  11,  24-26,)  lUdeth  his  eyes— as  the  face  (Psalm  27 
9;  69,  17).  denotes  inattention.  28.  The  elevation  of  the 
wicked  to  power  drives  men  to  seek  refuge  from  tyranny 
(cf.  V.  12;  ch,  11. 10;  Psalm  12.  8). 

CHAPTER    XXIX. 

Ver.  1-27.  1.  hardeneth  .  .  .  neck— obstinately  refuses 
counsel  (2  Kings  17.  14;  Nehemiah  9.  16).  destroyed— 
lit.,  shivered  or  utterly  broken  to  pieces,  without  remedy 
— lit.,  without  healing  or  repairing.  2.  (Cf.  ch.  11.  10;  28. 
28.)  In  authority— (Cf.  Margin),  increased  in  power. 
3.  (Cf.  ch.  4.  6,  7;  10.  1,  &c.)  4.  by  judgment— t.  e.,  right- 
eous decisions,  opposed  to  those  procured  by  gifts  (ch.  ct 
28.  21),  by  whicli  good  government  is  perverted,  land — 
for  nation.  5.  (Cf.  ch.  26.  28.)  spreadeth  .  .  .  feet— by 
misleading  him  as  to  his  real  character,  the  flatterer 
brings  him  to  evil,  prepared  by  himself  or  others.  6.  In 
[or.  By]  the  transgression— he  is  brought  into  difflculty 
(ch.  12. 13),  but  the  righteous  go  on  prospering,  and  so  sing 
or  rejoice.  7.  consldereth— <i/.,  knows,  as  Psalm  1.  6.  th« 
cause — i.e.,  in  courts  of  justice  (cf.  v.  14).  The  voluntary 
neglect  of  it  by  the  wicked  (ch,  28,  27)  occasions  oppres- 
sion. 8.  Scornful  men— Those  who  contemptuously  dis- 
regard God's  law.  bring  —  (Cf.  Margin),  kindle  strife. 
turn  a'»vay  [t.  e.,  abate]  tvrath.  9.  contendeth — i.  e.,  in 
law.  -ivhether  .  .  .  laugh— The  fool,  whether  angry  or 
good-humoured,  is  unsettled,  orreferrlng  the  words  to  the 
wise  man,  the  sense  is,  that  all  his  efforts,  severe  or  gentle, 
are  unavailing  to  pacify  the  fool.  10.  bloodthirsty— (Ct 
Margin),  murderers  (Psalm  5.  6;  26.  9).  hate,  &c.— (Ch.  1. 
11;  Genesis  3.4.)  seek  .  .  .  soul — i.  e.,  to  preserve  it.  11. 
(Cf.  ch.  12. 16;  16.  32.)  mind— or  spirit,  for  anger  or  any  ill 
passion  which  the  righteous  restrain.  12.  His  servants 
imitate  him.  13.  (Cf.  ch.  22.  2.)  deceitful  mtktk—lit.,  man 
of  vexations,  an  exactor,  the  Iiord  .  ,  ,  their  eyes — sus- 
tains their  lives  (1  Samuel  14,  27;  Psalm  13,  3),  t,  e..  Both 
depend  on  Him,  and  He  will  do  justice,  14.  (Cf,  ch,  20. 
28;  25,  5.)  Such  is  the  character  of  the  King  of  kings 
(Psalm  72.  4, 12).  15.  (Cf.  ch.  13.  24 ;  23. 13.)  16.  (Cf.  v.  2, 12 ; 
Psalm  12.  1-8.)  shall  see  ,  ,  ,  fall— and  triumph  in  It 
(Psalm  37,  34-38 ;  58, 10, 11),  17.  (Cf.  v.  3, 15 ;  ch.  19. 18.)  give 
thee  rest — peace  and  quiet  (cf.  v.  9).  18.  no  vision— in- 
struction in  God's  truth,  which  was  by  prophets,  through 
visions  (1  Samuel  3.  1).  people  perish — (Cf.  Margin),  are 
deprived  of  moral  restraints,  keepeth  the  la>v— has, 
and  observes,  instruction  (ch.  14.  11,  34;  Psalm  19. 11).  19. 
A  servant — who  lacks  good  principle,  corrected — or  dis- 
covered, will  not  answer — i.  e.,  obey,  20.  (Cf.  ch.  21.  6.) 
hasty  in  .  .  .  words— implying  self-conceit  (ch.  20.  12). 
21.  become  his  son— assume  the  place  and  privileges  of 
one.  22.  (Cf.  ch.  15.  18.)  Such  are  delighted  by  discord  and 
violence.  23.  (Cf.  ch.  16. 18;  18. 12.)  honour  .  .  .  spirit— or, 
such  shall  lay  hold  on  honour  (ch.  11. 16).  24.  hateth  .  , . 
soul — (Cf.  ch.  8.  36.)  hearcth  cursing — (Leviticus  5.  I), 
risks  the  punishment,  rather  than  reveal  truth.  25.  The 
fear  ,  ,  ,  snare— Involves  men  in  diflaculty(cf.  r.  6).  shall 
be  safe— (Cf.  Margin;  ch.  18.  10.)  26.  (Cf.  Margin;  Psalm 
27.  8.)  God  alone  will  and  can  do  exact  justice.  27.  (Cf^ 
ch.  3,  32.)    On  last  clause  of  v.  16 ;  Psalm  37. 12. 

CHAPTER    XXX. 

Ver.  1-33.  1.  This  is  the  title  of  this  chapter  (cf.  Intro- 
duction), the  prophecy— ft7.,  tlie  burden  (cf.  Isaiah  13. 1; 
Zechariah  9. 1),  used  for  any  Divine  instruction;  not  ne- 
cessarily a  prediction,  which  was  only  a  kind  of  prophecy 
(1  Chronicles  15.  27,  a  song).  Prophets  were  inspired  men, 
who  spoke  for  God  to  man,  or  man  to  God  (Genesis  20.  7 ; 
Exodus  7. 14, 15, 16),  Such,  also,  were  the  New  Testament 
prophets.  In  a  general  sense.  Gad,  Nathan  and  others 
were  such,  who  were  Divine  teachers,  though  we  do  not 
learn  they  ever  predicted,  the  man  spake— {i/.,  the  saying 
of  the  man;  an  expression  used  to  denote  any  solemn  and 
important  announcement  (cf.  2  Samuel  23. 1 ;  Psalm  36. 1; 
110.  1;  Isaiah  1.  24,  <tc.).  Ithiel  and  Ucal  were  perhaps 
pupils.  2-4.  brutish — stupid,  a  strong  term  to  denote  his 
lowly  self-estimation;  or  be  may  speak  of  such  as  his 

401 


The  Sayings  of  Agur. 


PEOVEEBS  XXXI. 


The  Words  of  King  Lemuel. 


natural  condition,  as  contrasted  with  God's  all-seeing 
comprehensive  knowledge  and  almighty  power.  The 
questions  of  the  last  clause  empliatically  deny  the  attri- 
butes mentioned  to  be  those  of  any  creature,  thus  im- 
pressively strengthening  tlie  implied  reference  of  the 
former  to  God  (cf.  Deuteronomy  30.  12-14;  Isaiah  40.  12; 
Ephesians  4.  8).  5.  (Cf.  Psalm  12.  6;  119.  140.)  6.  Add  .  ,  . 
words— Implying  that  his  sole  reliance  was  on  God's  all- 
sufficient  te.aching.  reprove  [convict]  thee— and  so  the 
falsehood  will  appear.  7-9.  A  prayer  for  exemption  from 
wicliedness,  and  the  extremes  of  poverty  and  riches,  the 
two  things  mentioned.  Contentment  is  implied  as  desired. 
vniiitj-— all  sorts  of  sinful  acts  (Job  11.11;  Isaiah  5.18). 
be  full  .  .  .  deny— t.  e.,  puffed  up  by  the  pride  of  pros- 
perity, take  tlie  name  .  .  .  vain— this  is  not  {Hebrew) 
the  form  (cf.  Exodus  20.  7),  but  take  rather  denotes  laying 
violent  hold  on  any  thing,  i.  e.,  lest  I  assail  God's  name  or 
attributes,  as  justice,  mercy,  Ac,  which  the  poor  are 
tempted  to  do.  10.  Accuse  not— Slander  not  (Psalm  10.  7). 
curse  .  .  .  guilty— lest,  however  lowly,  he  be  exasperated 
to  turn  on  thee,  and  your  guilt  be  made  to  appear,  ll-l*. 
Four  kinds  of  hateful  persons— (1)  graceless  children,  (2) 
hypocrites,  (3)  the  proud,  (4)  cruel  oppressors  (cf.  on  v.  14, 
Psalm  14.  4;  52.  2)— are  now  illustrated,  (1)  v.  15, 16,  the  in- 
satiability of  prodigal  children  and  their  fate;  v.  17,  (2) 
hypocrisy,  or  the  concealment  of  real  character;  v.  18-20, 
(3  and  4)  various  examples  of  pride  and  oppression.  15, 
16.  ho rse-leec!i— supposed  by  some  to  be  the  vampire  (a 
fabulous  creature),  as  being  literally  insatiable;  but  the 
other  subjects  mentioned  must  be  taken  as  this,  compara- 
tively insatiable.  The  use  of  a  fabulous  creature  agree- 
ably to  popular  notions  is  not  inconsistent  with  inspira- 
tion (cf.  Isaiah  14.,  31).  There  are  three  .  .  .  yea,  four — 
(Cf.  ch.  6.  16.)  IT.  The  eye— For  th«  person,  with  reference 
to  the  use  of  the  organ  to  express  mockery  and  contempt, 
and  also  as  that  by  which  punishment  is  received,  the 
ravens  .  .  .  eagles  .  .  .  eat — either  as  dying  unnaturally, 
or  being  left  unburied,  or  both.  18-30.  Hypocrisy  is  illus- 
trated by  four  examples  of  the  concealment  of  all  methods 
or  traces  of  action,  and  a  pertinent  example  of  double 
dealing  in  actual  vice  is  added,  i.  e.,  the  adulterous  woman. 
she  eatcth  .  .  .  moutli — i.  e.,  she  hides  the  evidences  of 
her  shame,  and  professes  innocence,  ai-33.  Pride  and 
cruelty,  the  undue  exaltation  of  those  unfit  to  hold  power 
produce  those  vices  which  disquiet  society  (cf.  ch.  19. 10 ; 
US.  3).  lieir  .  ,  .  mistress — i.  e.,  takes  her  place  as  a  wife 
(Genesis  16.  4).  24-31.  These  verses  provide  two  classes  of 
apt  illustrations  of  various  aspects  of  the  moral  world, 
which  the  reader  is  left  to  apply.  By  the  first,  diligence 
and  pi'ovidence  are  commended ;  the  success  of  these  In- 
Bignificant  animals  being  due  to  their  instinctive  sagacity 
and  activity,  rather  than  strength,  conies— mountain 
mice,  or  rabbits,  spider— tolerated,  even  in .  palaces,  to 
destroy  flies.  taUeth  .  .  .  liands — or,  uses  with  activity 
the  limbs  provided  for  taking  prey.  The  other  class  pro- 
vides similes  for  whatever  is  majestic  or  comely,  uniting 
efficiency  with  gracefulness.  33.  As  none  can  hope,  suc- 
cessfully, to  resist  such  a  king,  suppress  even  the  thought 
of  an  attempt,  lay  .  .  .  hand  upon  thy  movUH—lay  is 
well  supplied  (Judges  18. 19;  Job  29.  9;  40.  4).  33.  i.  e.,  strife 
— or  other  ills,  as  surely  arise  from  devising  evil  as 
natural  effects  from  natural  causes. 

CHAPTER   XXXI. 

Ver.  1-31.    1.  Of  the  title  of  this,  the  6th  part  of  the  book, 
cf.  Introduction,    prophecy— as  ch.  30.  1.    3.  What,  my 
■on  ? — i.  e.,  What  shall  I  say  7  repetitions  denote  earnest- 
ness,   son  .  .  .  womb — as  our  phrase,  "  my  own  son,"  a 
402 


term  of  special  affection,  son  . . .  voivs— as  one  .ledicated 
to  God;  so  the  word  Lemuel  nxay  mean.  3-9.  Succinct  but 
solemn  warnings  against  vices  to  which  kings  are  pecu- 
liarly ternpted,  as  carnal  pleasures  and  oppressive  and 
unrighteous  government  are  used  to  sustain  sensual  In- 
dulgence. 3.  strength— mental  and  bodily  resources  for 
health  and  comfort,  thy  ways — or  course  of  life,  to  that 
,  .  .  Icings — lit.,  to  the  destroying  of  kings,  avoid  destructive 
pleasures  (cf.  ch.  5.  9;  7.  22,  27;  Hosea  4. 11),  4r,  5.  Stimu- 
lants enfeeble  reason,  and  pervert  the  heart,  and  do  not 
suit  rulers,  who  need  clear  and  steady  minds,  and  well- 
governed  affections  (cf.  ch.  20. 1 ;  22.  29).  pervert . .  .  afflict- 
ed—  they  give  unrighteous  decisions  against  the  poor. 
6,  7.  The  proper  use  of  such  drinks  is  to  restore  tone  to 
feeble  bodies  and  depressed  minds  (cf.  Psalm  104. 15).  8, 
9.  Open  .  ,  .  cause — Plead  for  those  who  cannot  plead  for 
themselves,  as  the  orphan,  stranger,  &c.  (cf.  Psalm  72. 12; 
Isaiah  1. 17).  appointed  to  destruction— who  are  other- 
wise ruined  Ijy  their  oppressors  (cf.  ch.  29. 14, 16).  10-31. 
This  exquisite  picture  of  a  truly  lovely  wife  is  conceived 
and  drawn  in  accordance  with  the  customs  of  Eastern 
nations,  but  its  moral  teachings  suit  all  climes.  In  He- 
brew tlie  verses  begin  with  the  letters  of  the  Hebrew  alpha- 
bet In  order  (cf.  Introduction  to  Poetical  Books).  10.  Who 
,  ,  .  woman  1 — The  question  implies  that  such  are  rare, 
though  not  entirely  wanting  (cf,  ch.  18.22;  19.14).  vir- 
tuous— lit.,  of  strength,  i.e.,  moral  courage  (cf.  ch.  12.4; 
Ruth  3. 11).  her  price,  Ac— (cf.  ch.  3.  15.)  11.  heart  .  .  . 
trust  in  her— he  relies  on  her  prudence  and  skill,  no 
need  of  spoil— does  not  lack  profit  or  gain,  especially, 
that  obtained  by  the  risk  of  war.  13.  do  .  .  .  good— con- 
tribute good  to  him.  13, 14.  Ancient  women  of  rank  thus 
wrought  with  their  hands,  and  such,  indeed,  were  the 
customs  of  Western  women  a  few  centuries  since.  In  the 
East  also,  the  fabrics  were  articles  of  merchandise.  15. 
She  diligently  attends  to  expending  as  well  as  gathering 
wealth;  16.,  and  hence  has  means  to  purchase  property. 
17, 18.  To  energy  she  adds  a  watchfulness  in  bargains, 
and  a  protracted  and  painful  industry.  The  last  clause 
may  figuratively  denote  that  her  prosperity  (cf,  ch,  24,  20) 
is  not  short-lived,  19.  No  work,  however  mean,  if  honest, 
is  disdained,  30.  Industry  enables  her  to  be  charitable. 
31.  scarlet — or,  purple,  by  reason  of  the  dyes  used,  the 
best  fabrics,  as  a  matter  of  taste  also,  the  colour  suits  cold. 
33.  coverings  of  tapestry — or,  coverlets,  i.e.,  for  beds. 
silk  [or,  linen  (cf.  Exodus  26. 1 ;  27.  9)]  and  purple— t.  e., 
the  most  costly  goods.  33.  in  the  gates— (cf.  ch.  22.  22). 
His  domestic  comfort  promotes  his  advancement  in  pub- 
lic dignity.  34.  fine  linen — or,  linen  shirts,  or  the  ma- 
terial for  them,  girdles— were  often  costly  and  highly 
valued  (2  Samuel  18. 11).  delivercth — or,  giveth  as  a  pres- 
ent or  to  sell.  35.  Strength  and  honour — or.  Strong  and 
beautiful,  is  her  clothing;  or,  figuratively,  for  moral  cha- 
racter, vigorous  and  honourable,  shall  rejoice  .  .  .  come 
in  confidence  of  certain  maintenance.  36.  Her  conversa- 
tion is  wise  and  gentle.  37.  (Cf.  1  Timothy  5. 14 ;  Titus  2. 
5.)  She  adds  to  her  example  a  wise  management  of  those 
under  her  control.  38.  She  is  honoured  by  those  who  best 
know  her.  39.  Tlie  words  are  those  of  her  husband,  prais- 
ing her.  virtuously— (Cf.  v.  10.)  30.  Favour— or,  Grace 
of  personal  manner,  beauty— of  face,  or  form  (cf.  ch.  11. 
22).  True  piety  alone  commands  permanent  respect  and 
affection  (1  Peter  3.  3).  31.  The  result  of  her  labours  is 
her  best  eulogy. 

Nothing  can  add  to  the  simple  beauty  of  this  admira- 
ble portrait.  On  the  measure  of  its  realization  in  the 
daughters  of  our  own  day  rest  untold  results,  in  the  do- 
mestic, and,  therefore,  the  civil  and  religious,  welfare  ot 
the  people. 


The  Preacher  Showeth  that  aU  ECCLESIASTES  I.  Human  Courses  are  Vain. 

ECCLESIASTES;    OR   THE    PREACHER, 

THE  GREEK  TITLE  IN  THE  LXX. 
INTEODUCTION. 

The  Rthrew  title  is  Koheleth,  which  the  spealier  in  it  applies  to  liimself  (ch.  1. 13),  "  I,  Koheleth,  was  king  over  Israel." 
It  means  cm  Assembler  or  Convener  of  a  meeting  and  a  Preacher  to  sucli  a  meeting.  Tiie  feminine  form  of  the  Hebrew 
noun,  and  its  construction  once  (ch.  7. 27)  with  a  feminine  verb,  sliow  that  it  not  only  signifies  Solomon,  the  Preacher  to 
assemblies  (in  which  case  it  is  construed  with  the  verb  or  noun  masculine),  but  also  Divine  Wisdom  (feminine  in  Hebrew) 
Bpeaking  by  the  mouth  of  the  inspired  king.  In  six  cases  out  of  seven  it  is  construed  witli  the  masculine.  Solomon 
was  endowed  with  inspired  wisdom  (1  Kings  3.  5-14;  6.11,12;  9.  1,  &c. ;  11.  9-11),  specially  fitting  him  for  the  task.  The 
Orientals  delight  in  such  meetings  for  grave  discourse.  Thus  the  Arabs  formerly  had  an  assembly  yearly,  at  Oeadh, 
for  hearing  and  reciting  poems.  Cf.  "Masters  of  assemblies"  (note  ch.  12. 11,  also  12.  9).  "The  Preacher  taught  the 
people  knowledge,"  probably  viva  voce;  1  Kings  4.  34;  10.  2,  8,  21;  2  Chronicles  9.  1,  7,  2:},  plainly  refer  to  a  somewhat 
public  divan  met  for  literary  discussion.  So  "spake,"  thrice  repeated  (1  Kings  4.  32.  33),  refers  not  to  written  composi- 
tions, but  to  addresses  spoken  in  assemblies  convened  for  the  purpose.  Tlie  Holy  Gliost,  no  doubt,  signifies  also  by 
the  term  that  Solomon's  doctrine  Is  intended  for  tlie  "great  congregation,"  the  Church  of  all  places  and  ages  (Psalm 
22.  25 ;  49.  2-4). 

Solomon  was  plainly  the  author  (ch.  1. 12, 16;  2.  15;  12.  9).  That  the  Rabbins  attribute  it  to  Isaiah  or  Hezekiah  Is 
explicable  by  supposing  that  one  or  the  other  inserted  it  in  the  cation.  The  difference  of  its  style,  as  compared  with 
Proverbs  and  Softg  of  Solomon,  is  due  to  the  difference  of  subjects,  and  the  different  period  of  his  life  in  which  each 
was  written;  the  Song,  in  the  fervour  of  his  first  love  to  God;  Proverbs,  about  the  same  time,  or  somewhat  later;  but 
Ecclesiastes  in  late  old  age,  as  the  seal  and  testimony  of  repentance  of  his  apostasy  in  the  intervening  period:  Psalm. 
89.  30,  33  proves  his  penitence.  The  substitution  of  the  title  Koheleth  for  Solomon  (that  is,  peace),  may  imply  that, 
having  troubled  Israel,  meantime  he  forfeited  his  name  of  peace  (1  Kings  11.  14,  23);  but  now,  having  repented,  he 
wislies  to  be  henceforth  a  Preacher  of  righteousness.  The  alleged  foreign  expressions  in  the  Hebrew  may  have  been 
easily  imported,  through  the  great  intercourse  there  was  with  other  nations  during  his  long  reign.  Moreover,  sup- 
posed Chaldaisms  may  be  fragments  preserved  from  the  common  tongue  of  which  Hebrew,  Syriac,  Chaldee,  and 
Arabic,  were  offslioots. 

The  Scope  of  Ecclesiastes  is  to  show  the  vanity  of  all  mere  human  pursuits,  when  made  the  chief  end,  as  contrasted 
with  the  real  blessedness  of  true  wisdom,  i.  e.,  religion.  The  immortality  of  the  soul  is  dwelt  on  Incidentally,  as  subsidiary 
to  the  main  scope.  Moses'  law  took  this  truth  for  granted,  but  drew  its  sanctions  of  rewards  and  punishments  in 
accordance  with  the  theocracy,  which  was  under  a  special  providence  of  God  as  the  temporal  King  of  Israel,  from  the 
present  life,  rather  than  the  future.  But  after  that  Israel  chose  an  earthly  king,  God  withdrew,  in  part,  his  extraordi- 
nary providence,  so  that  under  Solomon,  temporal  rewards  did  not  invariably  follow  virtue,  and  punishments  vice 
(cf.  ch.  2.  16;  3.  19;  4.  1;  5.  8;  7.  15;  8.  14;  9.  2,  U).  Hence  the  need  arises  to  show  that  these  anomalies  will  be  rectified 
hereafter,  and  this  is  the  grand  "  conclusion,"  therefore,  of  the  "  whole  "  book,  that,  seeing  there  is  a  coming  judgment, 
and  seeing  that  present  goods  do  not  satisfy  the  soul,  "man's  whole  duty  is  to  fear  God  and  keep  his  commandments  " 
(ch.  12. 13, 14),  and  meanwliile,  to  use,  in  joyful  and  serene  sobriety,  and  not  abuse  the  present  life  (ch.  3.  12, 13). 

It  is  objected  that  sensual  epicurism  seems  to  be  inculcated  (ch.  3. 12, 13,  22,  <fcc.) ;  but  it  is  a  contented,  thankful  en- 
joyment of  God's  present  gifts  that  is  taught,  as  opposed  to  a  murmuring,  anxious,  avaricious  spirit,  as  is  proved  by 
ch.  5. 18,  cf.  with  11-15,  not  making  them  the  chief  end  of  life;  not  the  joy  of  levity  and  folly;  a  misunderstanding 
whicli  he  guards  against  in  ch.  7. 2-6;  11. 9;  12. 1.  Again,  ch.  7. 16 ;  9. 2-10,  might  seem  to  teach  fatalism  and  skepticism. 
But  tliese  are  words  put  in  the  mouth  of  an  objector;  or  rather,  were  the  language  of  Solomon  himself  during  his 
apostasy,  finding  an  echo  in  the  heart  of  every  sensualist,  who  wishes  to  be  an  unbeliever,  and,  who,  therefore,  sees 
difficulties  enough  in  the  world  around  wherewith  to  prop  up  his  wilful  unbelief.  The  answer  is  given  (ch.  7. 17, 15; 
0.11,  &c.;  11.1,6;  12. 13).  Even  if  these  passages  be  taken  as  words  of  Solomon,  they  are  to  be  understood  as  forbidding  a 
self-made  "riglitcousness,"  which  tries  to  constrain  God  to  grant  salvation  to  imaginary  good  works  and  external 
strictness  with  which  it  wearies  itself;  also,  that  speculation  which  tries  to  fathom  all  God's  inscrutable  counsels  (ch. 
8. 17),  and  that  carefulness  about  the  future  forbidden  in  Matthew  6. 25. 

The  Chief  Gtood  is  that,  the  possession  of  which  makes  us  happy,  to  be  sought  as  the  end,  for  its  own  sake; 
whereas,  all  other  things  are  but  means  towards  it.  Philosophers,  who  made  it  the  great  subject  of  inquiry,  restricted 
it  to  the  present  life,  treating  the  eternal  as  unreal,  and  only  useful  to  awe  the  multitude  with.  But  Solomon  shows 
the  vanity  of  all  human  things  (so-called  philosophy  included)  to  satisfy  the  soul,  and  that  heavenly  wisdom  alone 
is  the  chief  good-  He  had  taught  so  when  young  (Proverbs  1. 20;  8. 1,  &c.) ;  so  also,  in  Song  of  Solomon,  he  had  spirit- 
ualized the  subject  in  an  allegory ;  and  now,  after  having  long  personallj'  tried  the  manifold  ways  in  which  the 
worldly  seek  to  reach  happiness,  he  gives  the  fruit  of  his  experience  in  old  age. 

It  is  divided  into  two  parts— chs.  1.-6. 10  showing  the  vanity  of  earthly  things;  ch.  6.  lOto  ch.  12.,  the  excellence  of 
heavenly  wisdom.  Deviations  from  strict  logical  methods  occur  in  these  divisions,  but  in  the  main  they  are  observed. 
The  deviations  make  it  the  less  stiff  and  artificial,  and  the  more  suited  to  all  capacities.  It  is  In  poetry;  the  heml- 
stlchal  division  Is  mostly  observed,  but  occasionally  not  so.  The  choice  of  epithets.  Imagery,  Inverted  order  of  words, 
ellipses,  parallelism,  or,  In  Its  absence,  similarity  of  diction,  mark  versification. 


nTTAPTTTRT  °^  Heavenly  Wisdom  speaking  through  and  Identified  with 

KjHAr  L  tiii    l.  ^1^     Verse  12  shows  that  " king  of  Jerusalem"  is  in  ap- 

Ver.  1-18.    Introduction.    1.  the  Preacher— and  Cbn-     position,  not  with  "David,"  but  "Preacher."    ofJenwa- 

vener  of  assemblies  for  the  purpose.  See  my  Preface.  "  Ko-     lem— rather,  in  Jerusalem,  for  It  was  merely  his  metrop- 

Ueleth"  in  Hebrew,  a  symbolical  name  for  Solomon,  and     oils,  not  his  whole  kingdom.    2.  The  theme  proposed  of 

403 


Vanity  of  all  Human  Courses 


ECCLESIASTES  II. 


17*  the  Works  of  Pleasurt, 


the  first  part  of  his  discourse.  Vanity  of  vanities— He- 
braism for  the  most  utter  vanity.  So  "holy  of  holies" 
(Exodus  20.);  "servant  of  servants"  (Genesis  9.25).  The 
repetition  increases  the  force,  all— Hebrew,  "  the  all ;"  all 
Npithout  exception,  viz.,  eartlily  things,  vanity — not  in 
themselves,  for  God  maketh  nothing  in  vain  (1  Timothy 
4. 4,  5),  but  vain  when  put  in  the  place  of  God  and  made 
the  end,  instead  of  the  means  (Psalm  39. 5,  6 ;  62. 9 ;  Matthew 
6.33);  vain,  also,  because  of  the  "vanity"  to  which  they 
are  "subjected"  by  the  fall  (Romans  8.  20).  3.  What 
profit . .  .  labour— i.  e.,  "  What  profit"  as  to  the  chief  good 
(Matthew  16. 26).  Labour  is  profitable  in  its  proper  place 
(Genesis  2. 15 ;  3. 19 ;  Proverbs  14. 23).  nnder  the  sun— i.  e., 
in  this  life,  as  opposed  to  the  future  world.  The  phrase 
often  recurs,  but  only  in  Ecclesiastes.  •*.  earth  . . .  for 
ever— (Psalm  104.  5.)  While  the  earth  remains  the  same, 
the  generations  of  men  are  ever  changing ;  what  lasting 
profit,  then,  can  there  be  from  the  toils  of  one  whose  so- 
journ on  earth,  as  an  individual,  is  so  brief?  The  "for 
ever"  is  comparative,  not  absolute  (Psalm  102.  26).  5. 
(Psalm  19. 5, 6.)  Panting  is  the  Hebrew  for  "  hasteth ;"  met- 
aphor, from  a  runner  (Psalm  19.5,  "a  strong  man")  in  a 
"race."  It  applies  rather  to  i\\e  rising  swn,  which  seems 
laboriously  to  inount  up  to  the  meridian,  than  to  the  set- 
ting sun;  the  accents  too  favour  Maueeh,  "And  (that 
too,  returning)  to  his  place,  where  panting  he  riseth."  G. 
according  to  his  circuits — i.  e.,  it  returns  afresh  to  its 
former  circuits,  however  many  be  its  previous  veerings 
about.  The  nortli  and  south  winds  are  the  two  prevail- 
ing winds  in  Palestine  and  Egypt.  7.  By  subterraneous 
cavities,  and  by  evaporation  forming  rain-clouds,  the 
fountains  and  rivers  are  supplied  from  the  sea,  into  which 
they  then  flow  back.  The  connection  is :  Individual  men 
«re  coiitiuu?ny  changing,  whilst  the  succession  of  the  race 
continues ;  just  a»  *\ie  sun,  wind,  and  rivers  are  ever  shift- 
ing about,  whilst  the  cycle  in  which  they  move  is  inva- 
riable; they  return  to  the  point  whence  they  set  out. 
Hence  in  man,  as  in  these  objects  of  nature  which  are  his 
analogue,  Avith  all  the  seeming  changes  "  there  is  no  new 
thing"  (d.  9).  8.  Maureu  translates,  "All  ivords are  wearied 
out,"  I.  c,  are  inadequate,  as  also,  "man  cannot  express" 
all  the  things  in  the  world  which  undergo  this  ceaseless, 
changeless  cycle  of  vicissitudes :  "  The  eye  is  not  satisfied 
with  seeing  them,"  (fee.  But  it  is  plainly  a  return  to  the 
idea  (v.  3)  as  to  wia,w'«  "  labour,"  which  is  only  wearisome 
and  profitless;  "no  new"  good  can  accrue  from  it  (r.  9);  for 
as  the  sun,  &c.,  so  man's  laborious  works  move  in  a 
changeless  cycle.  The  "eye"  and  "ear"  are  two  of  the 
taskmasters  for  which  man  toils.  But  these  are  never 
"satisfied"  (ch.6. 7;  Proverbs  27.20).  Nor  can  they  be  so 
hereafter,  for  there  will  be  nothing  "new."  Not  so  the 
chief  good,  Jesus  Christ  (John  4. 13, 14;  Revelation  21.  5). 
9.  Rather,  "no  new  thing  at  all;"  as  Numbers  11.6.  Tliis 
is  not  meant  in  a  general  sense;  but  there  is  no-  new 
source  of  happiness  (the  subject  in  question)  which  can 
be  devised;  the  same  round  of  petty  pleasures,  cares,  bus- 
iness, study,  wars,  Ac,  being  repeated  over  and  over  again. 
[HoLDEN.]  10.  old  time— [Hebrew,  ages],  -which  >va8— 
The  Hebrew  plural  cannot  be  joined  to  the  verb  singular. 
Therefore  translate,  "It  hath  been  in  the  ages  before;  cer- 
tainly it  hath  been  before  us."  [Holdex.]  Or,  asMAUKER, 
"That  which  has  been  (done)  before  us  (in  our  presence, 
1  Ohronicles  16.  38),  has  been  (done)  already  in  the  old 
times."  11.  The  reason  why  some  things  are  thought 
"  new,"  wlilch  ai'e  not  really  so,  is  the  Imperfect  record 
that  exists  of  preceding  ages  among  their  successors. 
those  that  .  .  .  come  after— i.e.,  those  that  live  still  later 
^ihan  the  "things,  rather  the  persons  or  'generations,'  v,  4, 
with  which  this  verse  is  connected,  the  six  intermediate 
verses  being  merely  illustrations  of  t;.4  [Weiss],  that  are 
to  come"  (ch.  2. 16;  9. 5).  13.  Resumption  of  v.  1,  the  inter- 
mediate verses  being  the  introductory  statement  of  his 
thesis.  Therefore,  "the  Preacher"  (Koheleth)  is  repeated. 
■»va8  king— instead  of  "am,"  because  he  is  about  to  give 
the  results  of  his  past  experience  during  his  long  reign. 
In  Jerusalem- specified,  as  opposed  to  David,  who 
reigned  both  in  Hebron  and  Jerusalem ;  whereas  Solomon 
feigned  only  in  Jerusalem.  "King  of  Israel  in  Jerusa- 
404 


lem,"  implies  that  he  reigned  over  Israel  and  Judah  com* 
bined ;  whereas  David,  at  Hebron,  reigned  only  over  Judah, 
and  not,  until  he  was  settled  in  Jerusalem,  over  both  Israel 
and  Judah.  13.  this  sore  travail— rtz.,  that  of"  searching 
out  all  things  done  under  heaven."  Not  human  wisdom 
in  general,  whicli  comes  afterwards  (ch.  2. 12,  &c.),  but  la- 
borious inquiries  into,  and  speculations  about,  the  works 
of  men,  ex.  gr.,  political  science.  As  man  is  doomed  to  get 
his  bread,  so  his  knowledge,  by  the  sweat  of  his  brow  (Gen- 
esis 3. 19).  [Gill.]  exercised — i.  e.,  disciplined;  lit.,  "tlxaX 
they  may  thereby  chastise  or  humble  themselves."  14.  The 
reason  is  here  given  why  investigation  into  man's  "  works" 
is  only  "sore  travail "  (v.  13),  viz.,  because  all  man's  ways 
are  vain  (v.  18)  and  cannot  be  mended  {v.  15).  vexation  of 
[a preying  upon  the]  spirit — Maurer  translates,  "the  pur- 
suit of  wind,"  as  ch.  5. 16;  Hosea  12. 1,  "Ephraira  feedeth 
on  wind."  But  old  versions  support  the  English  Version, 
15.  Investigation  {v.  13)  into  human  ways  is  vain  labour, 
for- they  are  hopelessly  "crooked"  and  "cannot  be  made 
straight"  by  it  (ch.  7.  13).  God,  the  chief  good,  alone  can 
do  this  (Isaiah  40.  4 ;  45. 2).  wanting- (Daniel 5. 27).  num- 
bered—so as  to  make  a  complete  number ;  so  equivalent 
to  supplied.  [Maurer.]  Or,  rather,  man's  state  is  utterly 
wanting;  and  that  which  is  wholly  defective  cannot  be 
numbered  or  calculated.  The  investigator  thinks  he.can 
draw  up,  in  accurate  numbers,  statistics  of  man's  wants; 
but  these,  including  the  defects  in  the.investigator's  la- 
bour, are  not  partial,  but  total.  10.  communed  -with  . . . 
heart — (Genesis  24.  45.)  come  to  great  estate — Rather,  "I 
have  magnified  and  gotten"  (lit.,  added,  increased),  &c.  all 
.  .  .  before  me  in  Jerusalem — viz.,  the  priests,  judges,  and 
two  kings  that  preceded  Solomon.  His  wisdom  exceeded 
that  of  all  before  Jesus  Christ,  the  antitypical  Koheleth, 
or  ^'Gatherer  of  men,"  (Luke  13.  34),  and  "Wisdom"  incar- 
nate (jNIatthew  11.  19;  12.  42).  liad  .  .  .  experience  — it<., 
had  seen  (Jeremiah  2.  31).  Contrast  with  this  glorying  in 
worldly  wisdom  Jeremiah  9.23, 24.  17.  -wisdom  .  . .  mnd- 
ness— i.  e.,  their  efl"ects,  the  works  of  human  wisdom  and 
folly  respectively.  "  Madness,"  lit.,  vaunting  extravagance ; 
ch.  2.  12;  7.  2.5,  &c.,  support  English  Vernon  rather  than 
Dathe,  "splendid  matters."  "Folly"  is  read  hy  English 
Versio7i  with  some  MSS.,  instead  of  the  present  Hebrew 
text,  "prudence."  If  Hebrew  be  retained,  understand 
"  prudence,"  falsely  so  called  (1  Timothy  6.  20),  "craft"  (Dan- 
iel 8.  25).  18.  -wisdom  .  .  .  kno-wledge— not  in  general; 
for  wisdom,  &c.,  are  most  excellent  in  their  place;  but 
speculative  knowledge  of  man's  ways  {v,  13,  17),  wliich,  the 
farther  it  goes,  gives  one  the  more  pain  to  find  how 
"crooked  "  and  "  wanting"  they  are  (v.  15;  ch.  12. 12). 

CHAPTER    II. 

Ver.  1-26.  He  next  tries  pleasure  and  luxury,  retaining, 
however,  his  worldly  "wisdom"  (cli.  3.  9),  but  all  proves 
"vanity"  in  respect  to  the  chief  good.  1. 1  said  . . .  heart 
— (Luke  12.  19.)  thee— my  heart,  I  will  test  whether  tliou 
canst  find  that  solid  good  in  pleasure  which  was  not  in 
"  \\  orldly  wisdom."  But  tliis  also  proves  to  be  "vanity" 
(Isaiah  50.  11).  3.  latighter— including  prosperi^j/,  and  j'oj/ 
in  general  (Job  8.  21).  mad — j.  e.,when  made  the  chief  good; 
it  is  h.armless  in  its  proper  place.  "What  doeth  it  1— Of 
what  avail  is  it  in  giving  solidgood?  (ch.7.6;  Proverbsl4. 
13).  3-11.  Illustration  more  at  large  of  v.  1,  2.  3.  sought 
— I  resolved,  after  search  into  many  plans,  give  myself 
unto— ;i7.,  to  draw  my  flesh  (body)  to  wine  (including  all 
banquet!  ngs).  Image  from  a  captive  drawn  after  a  chariot 
in  triumph  (Romans  6. 16, 19;  1  Corinthians  12.2);  or,  one 
"allured"  (2  Peter  2.  18,  19).  yet  acqiiainting  .  .  .  wis- 
dom—iiC,  "and  my  heart  (still)  was  behaving,  or  guiding 
itself,  with  wisdom.  [Gesenixjs.]  Maurer  translates, 
"  was  weary  ©/(worldly)  wisdom."  But  the  end  of  v.  9  con- 
firms English  Version,  folly — viz.,  pleasures  of  the  fiesh, 
termed  "  mad,"  v.  2.  all  the  days,  Ac— (See  Margin  and 
ch.  6. 12;  Job  15.  20.)  4.  (1  Kings  7.  1-8;  9. 1, 19;  10.  18,  &c.) 
vineyards— (Song  of  Solomon  8. 11.)  3.  gardens— i/e&jew, 
paradises,  a  foreign  word  ;  Sanscrit, "  a  place  enclosed  with 
a  wall ;"  Armenian  and  Arabic,  "a  pleasure-ground  with 
flowers  and  shrubs  near  the  king's  house,  or  castle."    An 


The  Vanity  of  Pleasure, 


ECCLESIASTES  III. 


and  of  Human  Labour. 


earthly  paradise  can  never  make  up  for  the  want  of  the 
heavenly  (Revelation  2.  7).  6.  pools— artificial,  for  irri- 
gating the  soil  (Genesis  2. 10;  Neheraiah  2.  14;  Isaiah  1.  30). 
Three  such  reservoirs  are  still  found,  called  Solomon's 
cisterns,  a  mile  and  a  half  from  Jerusalem,  wood  tliat 
briii{(etlt  fortli— rather,  "  the  grove  that  flourisJteth  with 
trees."  [Lowth.]  bom  in  my  house — these  were  es- 
teemed more  trustworthy  servants  than  those  bought 
(Genesis  H.  14;  15.  2,  3;  17.  12,  13,  27;  Jeremiah  2.  14),  called 
sons  of  one's  handmaid  (Exodus  23. 12 ;  cf.  Genesis  12. 16 ;  Job 
1.  3).  8.  (1  Kings  10.  27;  2  Chronicles  1. 15;  9.  20).  peculiar 
treasure  of  kin^  and  .  .  .  provinces  —  contributed  by 
them,  as  tributary  to  him  (1  Kings  4. 21, 24) ;  a  poor  substi- 
tute for  the  wisdom  whose  "gain  is  better  than  fine  gold  " 
(Proverbs  3. 14,  15).  singers— so  David  (2  Samuel  19.  a5). 
musical  tnstrnmeuts  ...  of  all  sorts — introduced  at 
banquets  (Isaiah  5.  12 ;  Amos  6.  5,  G) ;  rather,  a  princess  and 
princesses,  from  an  Arabic  root.  One  regular  wife,  or 
queen  (Esther  1.9);  Pharaoh's  daughter  (1  Kings  3.1); 
other  secondary  wives,  "princesses,"  distinct  from  the 
"concubines"  (1  Kings  11.  3;  Psalm  45.10;  Song  of  Solo- 
mon 6. 8).  [Weiss;  Gesenius.]  Had  these  been  omitted, 
the  enumeration  would  be  incomplete.  9.  great  —  op- 
ulent (Genesis  24.  3.3;  Job  1.3;  see  1  Kings  10.  23).  re- 
mained— (v.  3).  10.  my  labour — in  procuring  pleasures. 
this — evanescent  "joy"  was  my  only  "  portion  out  of  all 
my  labour"  (ch.  3.  22 ;  5.  18;  9.  9;  1  Kings  10,  5).  11.  Butall 
tliese  I  felt  were  only  "vanity,"  and  of  no  "profit"  as  to 
the  chief  good.  "Wisdom"  (worldly  common  sense,  sa- 
gacity), which  still  "remained  with  me"  (f. 9),  showed  me 
that  these  could  not  give  solid  happiness.  1!J.  He  had 
tried  (worldly)  wisdom  (ch.  1. 12-18)  and  folly  (foolish  pleas- 
ure) (v.  1-11);  he  now  compares  them  (i'.  12),  and  finds  that 
whilst  (worldly)  wisdom  excelleth  folly  (v.  13,  14),  yet  the 
one  event,  death,  befalls  both  {v.  14-16),  and  that  thus  the 
wealth  acquired  by  the  wise  man's  "labour"  may  descend 
to  a  "fool"  that  hath  not  laboured  (t;.  18, 19,  21);  therefore 
all  his  labour  is' vanity  {v.  22,  23).  -what  can  tUe  man  do 
.  .  .  already  done— (Ch.  1.  9.)  Parenthetical.  A  future 
Investigator  can  strike  nothing  out  "new,"  so  as  to  draw 
a  different  conclusion  from  what  I  draw  by  comparing 
"  wisdom  nnd  madness."  Holden,  with  less  ellipsis, 
translates, "  What,  O  man,  shall  come  after  the  king?"  &c. 
Better,  Gkotius,  "What  man  can  come  after  (compete 
with)  the  king  in  the  things  which  are  done?"  None 
ever  can  have  the  same  means  of  testing  what  all  earthly 
things  can  do  towards  satisfying  the  soul ;  namely,  worldly 
wisdom,  science,  riches,  power,  longevity,  all  combined, 
13,  14.  (Proverbs  17.  24.)  The  worldly  "wise"  man  has 
good  sense  in  managing  his  affairs,  skill  and  taste  in  build- 
ing and  planting,  and  keeps  within  safe  and  respectable 
bounds  in  pleasure,  whilst  the  "fool "  is  wanting  in  these 
respects  ("  darkness,"  equivalent  to  fatal  error,  bli^id  infatu- 
ation), yet  one  event,  death,  happeneth  to  both  (Job  21.  26). 
15.  why  ^vns  I — so  anxious  to  become,  &c.  (2  Chronicles  1. 
10).  Then— Since  such  is  the  case,  this— viz.,  pursuit  of 
(worldly)  wisdom,  it  can  never  fill  the  plac«  of  the  true 
wisdom  (Job  28.  28 ;  Jeremiah  8.  9).  16.  remembrance — 
a  groat  aim  of  the  worldly  (Genesis  11.  4).  The  righteous 
alone  attain  it  (Psalm  112.  6 ;  Proverbs  10. 7).  for  ever— no 
perpelu-al  memorial,  that  -w^hich  now  is — Mauker,  "  In 
the  days  to  come  all  things  shall  he  now  long  ago  forgotten." 
17.  Disappointed  in  one  experiment  after  another,  he  is 
weary  of  life.  The  backslider  ought  to  have  rather  rea- 
soned as  the  prodigal  (Hosea  2. 6, 7 ;  Luke  15. 17, 18).  griev- 
ous unto  me— (Job  10. 1.)  18, 19.  One  hope  alone  was  left  to 
the  disappointed  worldling,  the  perpetuation  of  his  name 
and  riches,  laboriously  gathered,  through  his  successor. 
For  selfishness  is  mostly  at  the  root  of  worldly  parents'  al- 
leged providence  for  their  children.  But  now  the  remem- 
brance of  how  he  himself,  the  piously-reared  child  of  Da- 
vid, had  disregarded  his  father's  dying  charge  (1  Chroni- 
cles 2.8.9),  suggested  the  ead  misgivings  as  to  what  Reho- 
boam,  his  son  by  an  Idolatrous  Ammonltess,  Naamah, 
should  prove  to  be ;  a  foreboding  too  fully  realized  (1  Kings 
12.;  14.  21-31).  ao.  /  gave  up  as  desperate  all  hope  of  solid 
fruit  from  mj/  labour.  21.  Suppose  "  there  Is  a  man,"  Ac. 
equity— rather,  "with  success,"  as  the  Hebrew  is  ren- 


dered (ch.  11.  6),  "prosper,"  though  Margin  gives  "right." 
[HoLDEJf  and  Maureij.]  evil— not  In  Itself,  for  this  is  the 
ordinary  course  of  things,  but  "evil,"  as  regards  the  chief 
good,  that  one  should  have  toiled  so  fruitlessly.  33. 
Same  sentiment  as  v.  21,  interrogatively.  33.  The  only 
fruit  he  has  Is,  not  only  sorrows  in  his  days,  but  all  his 
days  are  sorrows,  and  his  travail  (not  only  has  griefs  con- 
nected with  It,  but  is  Itself)  grief.  34.  English  Version 
gives  a  seemingly  Epicurean  sense,  contrary  to  the  gen- 
eral scope.  The  Ilebrexv,  lit.,  \9,,"  It  is  not  good  for  man 
that  he  should  eat,"  &c.,  "and  should  make  his  soul  see 
good"  (or  "■shoio  his  soul,  i.  e.,  himself,  happy"),  &c. 
[Weiss.]  According  to  Holden  and  Weiss,  ch.  3.  12,  22 
differ  from  this  verse  In  the  text  and  meaning;  here  he 
means,  "  It  is  not  good  that  a  man  should  feast  himself, 
and  falsely  make  as  though  his  soul  were  happy;"  he 
thus  refers  to  a  false  pretending  of  happiness  acquired  by 
and  for  one' s  self ;  in  ch.  Z.  12,  22,  and  5.  18,  19,  to  real  seeing, 
or  finding  pleasure  tvhe7i  Godgives  it.  There  it  is  said  to  be 
good  for  a  man  to  enjoy  with  satisfaction  and  thankful- 
ness the  blessings  which  God  gives;  here  it  is  said  not  to 
be  good  to  take  an  unreal  pleasure  to  one's  self  by  feast- 
ing, &c.  This  also  I  saw— I  perceived  by  experience  that 
good  (real  pleasure)  Is  not  to  be  taken  at  will,  but  comes 
only  from  the  hand  of  God  [Weiss]  (Psalm  4.  6;  Isaiah  ST. 
19-21).  Or  as  Hoi^DEN,  "It  Is  the  appointment  from  the 
hand  of  God,  that  the  sensualist  has  no  solid  satisfaction" 
(good).  35.  linsteu— after  indulgences  (Proverbs  7.  23;  19. 
2),  eagerly  pursue  such  enjoyments.  None  can  compete 
with  me  In  this.  If  I,  then,  with  all  my  opportunities  of 
enjoyment,  failed  utterly  to  obtain  solid  pleasure  of  my 
own  making,  apart  from  God,  who  else  can?  God  merci- 
fullj"^  sp.ares  His  children  the  sad  experiment  which  Solo- 
mon made,  by  denying  them  the  goods  which  they  often 
desire.  He  gives  them  the  fruits  of  Solomon's  experience, 
without  their  paying  the  dear  price  at  which  Solomon 
bought  it.  2G.  True,  literally,  in  the  Jewish  theocracy; 
and  in  some  measure  in  all  ages  (Job.  27. 16,  17;  Proverbs 
13.  22;  28.  8).  Though  the  retribution  be  not  so  visible  and 
Immediate  now  as  then.  It  Is  no  less  real.  Happiness 
even  here  is  more  truly  the  portion  of  the  godly  (Psalm 
84.11;  Matthews.  5;  Mark  10.  29,  30;  Romans  8.  28;  1  Tim- 
othy 4.  8).  that  he  [the  sinner]  may  give — i.  e.,  uncon- 
sciously and  in  spite  of  himself.  The  godly  Solomon  had 
satisfaction  In  his  riches  and  wisdom,  when  God  gave 
them  (2  Chronicles  1).  The  backsliding  Solomon  had  no 
happiness  when  he  sought  It  In  them  apart  from  God ; 
and  the  riches  which  he  heaped  up  became  the  prey  of 
Shlshak  (2  Chronicles  12). 

CHAPTER    III. 

Ver.  1-22.  Earthly  pursuits  are  no  doubt  lawful  in  their 
proper  time  and  order  (v.  1-8),  but  unprofitable  when  out 
of  time  and  place,  as.  for  Instance,  when  pursued  as  the 
solid  and  chief  good  (v.  9, 10);  whereas  God  makes  every- 
thing beautiful  In  Its  season,  which  man  obscurely  com- 
prehends (t!.  11).  God  allows  man  to  enjoy  moderately 
and  virtuously  His  earthly  gifts  (v.  12, 13).  What  consoles 
us  amidst  the  instability  of  earthly  blessings  is,  God's 
counsels  are  Immutable  (v.  14).  1.  Man  has  his  appointed 
cycle  of  seasons  and  vicissitudes,  as  the  sun,  wind,  and 
water  (ch.  1.  5-7).  purpose— as  there  Is  a  fixed  "season" 
In  God's  "  purposes"  (ex.  gr.,  He  has  fixed  the  "  time"  when 
man  Is  "  to  be  born."  and  "  to  die,"  v.  2),  so  there  is  a  law- 
ful "time"  for  man  to  carry  out  his  "purposes"  and  incli- 
nations. God  does  not  condemn,  but  approves  of,  the 
"use"  of  earthly  blessings  {v.  12);  It  is  the  "abuse"  that 
He  condemns,  the  making  them  the  chief  end  (1  Corin- 
thians 7.  31).  The  earth,  without  human  desires,  love, 
taste,  joy,  sorrow,  would  be  a  dreary  waste,  without 
water;  but,  on  the  other  hand,  the  misplacing  and  excess 
of  them,  as  of  a  flood,  need  control.  Reason  and  revela- 
tion are  given  to  control  them.  3.  time  to  die— (Psalm  31. 
15 ;  Hebrews  9.  27).  plant^A  man  can  no  moi"e  reverse 
the  times  and  order  of  "planting,"  and  of  "digging  up," 
and  transplanting,  than  he  can  alter  the  times  fixed  for 
his  "  birth"  and  "  death."    To  try  to  "  plant"  out  of  season 

405 


A  Season  for  Everything. 


ECCLESIASTES  III. 


God  shall  Judge  Plan's  Worka. 


is  vanity,  however  good  in  season;  so  to  malie  eartlily 
tilings  the  chief  end  is  vanity,  however  good  they  be  in 
order  and  season.  Gill  talies  it,  not  bo  weU,  fig.,  (Jere- 
miah 18.  7,  9 ;  Amos  9. 15;  Matthew  15. 13).  3.  time  to  ItlU 
— t'iz.,  judicially,  criminals;  or,  in  wars  of  self-defence; 
not  in  malice.  Out  of  this  time  and  order,  killing  is 
murder,  to  lueal— God  has  his  times  for  "healing"  ( lit., 
Isaiah  38.  5,  21 ;  fig.,  Deuteronomy  32.  39 ;  Hosea  6. 1 ;  spirit- 
ually, Psalm  147.  3;  Isaiah  57.  19).  To  heal  spiritually, 
before  the  sinner  feels  his  wound,  would  be  out  of  time, 
and  so  injurious,  time  to  breaU  do-vtii — cities,  as  Jeru- 
salem, by  Nebuchadnezzar.  1>nild  up — as  Jerusalem,  in 
the  time  of  Zerubbabel ;  spiritually  (Amos  9. 11),  "  the  set 
time"  (Psalm  102.  13-16).  4.  monm—mz.,  for  the  dead 
(Genesis  23.  2).  dance— as  David  before  the  ark  (2  Samuel 
6.12-14;  Psalm  30.11);  spiritually  (Matthew  9. 15;  Luke  6. 
21 ;  15. 25).  The  Pharisees,  by  requiring  sadness  out  of  time, 
erred  seriously.  5.  cast  away  stones — as  out  of  a  garden 
or  vineyard  (Isaiah  5.  2).  gather— for  building,  fig.,  the 
Gentiles,  once  cast-away  stones,  were  in  due  time  made 
parts  of  the  spiritual  building  (Ephesians  2. 19,  20),  and 
children  of  Abraham  (Matthew  3.  9);  so  the  restored  Jews 
hereafter  (Psalm  102. 13, 14;  Zechariah  9. 16).  refrain  .  .  . 
embracing— (Joel  2. 16 ;  1  Corinthians  7.  5,  6.)  6.  time  to 
get— ea;.  gr.,  to  gain  honestly  a  livelihood  (Ephesians  4. 
28).  lose— when  God  wills  losses  to  us,  then  is  our  time  to 
be  content,  keep— not  to  give  to  the  idle  beggar  (2  Thes- 
salonians  3. 10).  cast  a^vay— in  charity  (Proverbs  11.  24) ; 
or  to  part  with  the  dearest  object,  rather  than  the  soul 
(Mark  9.  43).  To  be  careful  is  right  in  its  place,  but  not 
when  it  comes  between  us  and  Jesus  Christ  (Luke  10.  40- 
42).  7.  rend— garments,  in  mourning  (Joel  2.  13).  Fig., 
nations,  as  Israel  from  Judah,  already  foretold,  in  Solo- 
mon's time  (1  Kings  11.30,31),  to  be  "sewed"  together 
hereafter  (Ezekiel  37.  15,  22).  silence — (Amos  5.  13),  in  a 
national  calamity,  or  that  of  a  friend  (Job  2. 13);  also  not 
to  murmur  under  God's  visitation  (Leviticus  10.  3;  Psalm 
39.  1,  2,  9).  8.  liate— er.  gr.,  sin,  lusts  (Luke  14.  26) ;  t.  e.,  to 
love  God  so  much  more  as  to  seem  in  comparison  to  hate 
"father  or  mother,"  when  coming  between  us  and  God. 
time  of  war  .  .  .  peace  — (Luke  14.  31).  9.  But  these 
earthly  pursuits,  whilst  lawful  in  their  season,  are  "un- 
profitable" when  made  by  man,  what  God  never  intended 
them  to  be,  the  chief  good.  Solomon  had  tried  to  create 
an  artificial  forced  joy,  at  times  when  he  ought  rather  to 
liave  been  serious ;  the  result,  therefore,  of  his  labour  to 
be  happy,  out  of  God's  order,  was  disappointment.  "A 
time  to  plant"  (v.  2),  refers  to  his  planting  (ch.  2.  5); 
"laugh"  (v.  4),  to  ch.  2.  1,  2,  "his  mirth,"  "laughter;" 
"build  up,"  "gather  stones"  (v.  3,  5),  to  liis  "building" 
(ch.  2.  4);  "embrace,"  "love,"  to  his  "princess"  (note,  ch. 
2.  8) ;  "get"  (perhaps  also  "gather,"  v.  5,  6),  to  his  "gather- 
ing" (ch,  2.  8).  All  these  were  of  no  "  profit,"  because  not 
in  God's  time  and  order  of  bestowing  happiness.  10.  (Ch. 
1. 13.)  11.  liis  time — i.  e.,  in  its  proper  season  (Psalm  1.  3), 
opposed  to  worldlings  putting  earthly  pursuits  out  of 
th^ir  proper  time  and  place  (note  v.  9).  set  the  -world  in 
their  heart— given  them  capacities  to  understand  the 
world  of  nature  as  reflecting  God's  wisdom  in  its  beau- 
tiful order  and  times  (Romans  1.  19,20).  "Everything" 
answers  to  "world,"  in  the  parallelism,  so  that— i.  e., 
but  in  such  a  manner  that  man  only  sees  a  portion,  not 
the  whole  "from  beginning  to  end"  (ch.  8. 17;  Job  26. 14; 
Romans  11. 33 ;  Revelation  15. 4).  Parkhukst,  for  "  world," 
translates,  "Yet  He  hath  put  obscurity  in  the  midst  of  them," 
lit.,  a  secret ;  so  man's  mental  dimness  of  sight  as  to  the  full 
mystery  of  God's  works.  So  Holden  and  Weiss.  This 
incapacity  for  "  finding  out"  (comprehending)  God's  work 
is  chiefly  the  fruit  of  the  fall.  The  worldling  ever  since, 
not  knowing  God's  time  and  order,  labours  in  vain,  be- 
cause out  of  time  and  place.  13.  in  them— in  God's 
works  (v.  11),  as  far  as  relates  to  man's  duty.  Man  cannot 
fully  comprehend  them,  but  he  ought  Joyfully  to  receive 
('•rejoice  in")  God's  gifts,  and  "do  good"  with  them  to 
himself  and  to  others.  This  is  never  out  of  season  (Gala- 
tians  6.  9,  10).  Not  sensual  joy  and  self-indulgence  (Phil- 
ippians  4.  4 ;  James  4. 16, 17).  13.  Lit.,  "  And  also  as  to 
every  man  who  eats,"  &c.,  "  this  is  the  gift  of  God"  (v  22- 
406 


ch.  5. 18).  When  received  as  God's  gifts,  and  to  God's 
glory,  the  good  things  of  life  are  enjoyed  in  their  due 
time  and  order  (Acts  2.  46;  1  Corinthians  10.  31 ;  1  Timothy 
4,  3,  4).  14.  (1  Samuel  3,  12;  2  Samuel  23.  5;  Psalm  80.  U ; 
Matthew  24.35;  James  1.  17.)  for  ever— as  opposed  to 
man's  perishing  labours  (ch.  2.  15-18).  any  thing  taken 
from  it — opposed  toman's  "crooked  and  wanting"  works 
(ch.  1. 15;  7.  13).  The  event  of  man's  labours  depends 
wholly  on  God's  immutable  purpose.  Man's  part,  there- 
fore, is  to  do  and  enjoy  every  earthly  thing  in  its  proper 
season  (v.  12, 13),  not  setting  aside  God's  order,  but  observ- 
ing deep  reverence  towards  God ;  for  the  mysteriousness 
and  unchangeableness  of  God's  purposes  are  designed  to 
lead  "man  to  fear  before  Him."  Man  knows  not  the 
event  of  each  act,  otherwise  he  would  think  himself  inde- 
pendent of  God.  15.  Resumption  of  ch.  1.  9.  Whatever 
changes  there  be,  the  succession  of  events  is  ordered  by 
God's  "everlasting"  laws  (v.  14),  and  returns  in  a  fixed 
cycle,  reqnlreth  that  .  .  .  past — after  many  changes, 
God's  law  requires  the  return  of  the  same  cycle  of  events, 
as  in  the  past,  lit.,  that  which  is  driven  on,  LXX.  and  Syriac 
translate,  "God  requireth  (i.  e.,  avengeth)  the  persecuted 
man ;"  a  transition  to  v.  16, 17.  The  parallel  clauses  of  the 
verse  support  English  Version.  16.  Here  a  diflficulty  is 
suggested.  If  God  "requires"  events  to  move  in  their 
perpetual  cycle,  why  are  the  wicked  allowed  to  deal  un- 
righteously in  the  place  where  injustice  ought  least  of  all 
to  be,  viz.,  "the  place  of  judgment"  (Jeremiah  12. 1)?  17. 
Solution  of  it.  There  is  a  coming  judgment  in  which 
God  will  vindicate  His  righteous  ways.  The  sinner's 
"time"  of  his  unrighteous  "work"  is  short.  God  also  has 
His  "time"  and  "work"  of  judgment;  and,  meanwhile, 
is  overruling,  for  good  at  last,  what  seems  now  dark. 
Man  cannot  now  *'  find  out"  the  plan  of  God's  ways  {v.  11 ; 
Psalm  97.2).  If  judgment  instantly  followed  every  sin, 
there  would  be  no  scope  for  free-will,  faith,  and  persever- 
ance of  saints  in  spite  of  difficulties.  The  previous  dark- 
ness will  make  the  light  at  last  the  more  glorious,  there 
— (Job  3.  17-19)  in  eternity,  in  the  presence  of  the  Divine 
Judge,  opposed  to  the  "there,"  in  the  human  place  of 
judgment  {v.  16) ;  so  "  from  thence"  (Genesis  49.  24).  18.  es- 
tate— the  estate  of  fallen  man  is  so  ordered  (these  wrongs 
are  permitted),  that  God  might  "manifest,"  i.  e.,  thereby 
prove  them,  and  that  they  might  themselves  see  their 
mortal  frailty,  like  that  of  the  beasts,  sons  of  vnen — 
rather,  sons  of  Adam,  a  phrase  used  for  fallen  men.  The 
toleration  of  injustice  until  the  judgment  is  designed  to 
"manifest"  men's  characters  in  their  fallen  state,  to  see 
whether  the  oppressed  will  bear  themselves  aright  amidst 
their  wrongs,  knowing  that  the  time  is  short,  and  there  is 
a  coming  judgment.  The  oppressed  share  in  death,  but 
the  comparison  to  "beasts"  applies  especially  to  the  un- 
godly oppressors  (Psatm  49.  12,  20);  they  too  need  to  be 
"manifested"  (proved),  whether,  considering  that  they 
must  soon  die  as  the  "  beasts,"  and  fearing  the  Judgment 
to  come,  they  will  repent  (Daniel  4. 27).  19.  Lit.,  "  For  the 
sons  of  men  (Adam)  are  a  mere  chance,  as  also  the  beast  is 
a  mere  cliance."  These  words  can  only  be  the  sentiments 
of  the  skeptical  oppressors.  God's  delay  in  judgment  gives 
scope  for  the  "manifestation"  of  their  infidelity  (ch.  8. 11; 
Psalm  55. 19 ;  2  Peter  3.  3,  4).  They  are  "  brute  beasts,"  mor- 
ally (v.  18;  JudelO);  and  they  end  by  maintaining  that 
man,  physically,  has  no  pre-eminence  over  the  beast, 
both  alike  being  "fortuities."  Probably  this  was  the  lan- 
guage of  Solomon  himself  in  his  apostasy.  He  answers  it 
m  V.  21.  If  V.  19,  20,  be  his  words,  tliey  express  only  that  as 
regards  liability  to  death,  excluding  the  future  judgment, 
as  the  skeptic  oppressors  do,  man  is  on  a  level  with  the 
beast.  Life  is  "vanity,"  if  regarded  independently  of  re- 
ligion. But  v.  21  points  out  the  vast,  difference  between 
them  in  respect  to  the  future  destiny;  also  (v.  17)  beasts 
have  no  "Judgment"  to  come,  breath— vitality.  31. 
Who  Unow^eth— Not  doubt  of  the  destination  of  man's 
spirit  (ch.  12.  7);  but  "hoiv  few,  by  reason  of  the  outward 
mortality  to  which  man  is  as  liable  as  the  beast,  and 
which  is  the  ground  of  the  skeptic's  argument,  compre- 
hend the  wide  dlflference  between  man  and  the  beast" 
(Isaiah  53. 1).  The  Hebrew  expresses  thedifference  strongly. 


Vanity  through  Oppression,  etc. 


ECCLESIA8TES  IV,  V. 


Vanities  in  Divine  Service,  etc 


"The  spirit  of  man  that  ascends,  it  belongeth  to  on  high; 
but  the  spirit  of  the  beast  that  descends,  it  belongeth  to 
below,  even  to  the  earth."  Their  destinations  and  proper 
element  differ  utterly.  [Weiss.]  33.  (Cf.  v.  12;  ch,  5. 18.) 
Incnlcating  a  thankful  enjoyment  of  God's  gifts,  and  a 
cheerful  discharge  of  man's  duties,  founded  on  fear  of 
God;  not  as  the  sensualist  (ch.  11,  9);  not  as  the  anxious 
money-seeker  (ch.  2.  23;  5.10-17).  hlg  portioM  — In  the 
present  life.  If  it  were  made  his  main  portion,  it  would 
be  "vanity"  (ch.  2. 1 ;  Luke  16.  25).  for  tvho,  &c.— our  ig- 
norance as  to  the  future,  which  is  God's  "time"  (v.  11), 
should  lead  us  to  use  the  present  time  In  the  best  sense, 
and  leave  the  future  to  His  inflnite  wisdom  (Matthew  6. 
20,  25,  31-34). 

CHAPTEK    IV. 

Ver.  1-16.  1.  returned— vw.,  to  the  thought  set  forth  (ch. 
8. 16;  Job  35.  9).  po-wer— Mauker,  not  so  well,  "violence." 
no  comforter — twice  said  to  express  continued  suffering 
without  any  to  give  comfort  (Isaiah  53.  7).  3.  A  profane 
sentiment  if  severed  from  its  connection;  but  just  in  its 
bearing  on  Solomon's  scope.  If  religion  were  not  taken 
Into  account  (ch.  3. 17,  19),  to  die  as  soon  as  possible  would 
be  desirable,  so  as  not  to  suffer  or  witness  "  oppressions ;" 
and  still  more  so,  not  to  be  born  at  all  (ch.  7. 1).  Job  (3. 
13;  21.  7),  David  (Psalm  73.  3,  &c.),  Jeremiah  (12. 1),  Habak- 
kuk  (1. 13),  all  passed  through  the  same  perplexity,  until 
they  went  into  the  sanctuary,  and  looked  beyond  the 
present  to  the  "judgment"  (Psalm  73.17;  Habakkuk  2.20; 
3. 17, 18).  Then  they  saw  the  need  of  delay,  before  com- 
pletely punishing  the  wicked,  to  give  space  for  repent- 
ance, or  else  for  accumulation  of  wrath  (Romans  2. 15); 
and  before  completely  rewarding  the  godly,  to  give 
room  for  faith  and  perseverance  in  tribulation  (Psalm  92. 
7-12).  Earnests,  however,  are  often  even  now  given,  by 
partial  judgments,  of  the  future,  complete  one,  to  assure 
US,  in  spite  of  difficulties,  that  God  governs  the  earth.  3. 
•eeit— nor  experienced.  4.  right — rather  (as  ch.  2. 21,  note), 
prosperous.  Prosperity,  which  men  so  much  covet.  Is  the 
very  source  of  provoking  oppression  (v.  1)  and  "envy," 
BO  far  is  it  from  constituting  the  chief  good.  5.  Still  the 
"fool"  (the  toicked  oppressor)  is  not  to  be  envied  even  in 
this  life,  who  "folds  his  hands  together"  in  idleness 
(Proverbs  6.10;  2-1.33),  living  on  the  means  he  wrong- 
fully wrests  from  others;  for  such  a  one  "eateth  hi» 
own  flesh,"  i.  e.,  is  a  self-tormentor,  never  satisfied,  his 
spirit  preying  on  itself  (Isaiah  9.  20;  49.26).  6.  Hebrew, 
"One  open  hand  {palm)  full  of  quietness,  than  both  closed 
Kands  full  of  travail."  "Quietness"  (mental  tranquillity 
flowi  ng  from  honest  labour),  opposed  to  "  eating  one's  own 
flesh"  (f. 5),  also  opposed  to  anxious  labour  to  gain(t'.8; 
Proverbs  15.  16,17;  16.8).  7.  A  vanity  described  in  v.  8. 
8.  not  a  second — no  partner,  child — "son  or  brother," 
put  for  any  heir  (Deuteronomy  25.  5-10).  eye— (Ch.  1.8.) 
The  miser  would  not  be  able  to  give  an  account  of  his  in- 
fatuation. 9.  1Hv€> — opposed  to  "one"  (v.  8),  Ties  of 
union,  marriage,  friendship,  religious  communion,  are 
better  than  the  selfish  solitariness  of  the  miser  (Genesis 
2.  IS),  reward- advantage  accrues  from  their  efforts 
being  conjoined.  Talman  says,  "A  man  without  a  com- 
panion is  like  a  left  hand  without  the  right."  10.  If  they 
ihll—i(  the  one  or  oilier  fall,  as  may  happen  to  both,  viz.,  into 
any  distress  of  body,  mind,  or  soul.  11.(1  Kings  1. 1.) 
The  image  is  taken  fron>  man  and  wife,  but  applies  uni- 
versally to  the  warm  sympathy  derived  from  social  ties, 
8o  Christian  ties  (Luke  24.32;  Acts  28.  15).  13.  one— en- 
emy, threefold  cord— proverbial  for  a  combination  of 
many — ex..  gr.,  husband,  wife,  and  children  (Proverbs  11. 14); 
so  Christians  (Luke  10. 1;  Colossians  2.  2, 19).  Untwist  the 
oord,  and  the  separate  threads  are  easily  "broken."  13. 
Tlie  "threefold  cord"  of  social  ties  suggests  the  subject  of 
eivU  government.  In  this  case  too,  he  concludes  that  kingly 
power  confers  no  lasting  happiness.  The  "wise"  child, 
though  a  supposed  case  of  Solomon,  answers.  In  the  event 
foreseen  by  the  Holy  Ghost,  to  Jeroboam,  then  a  poor  but 
valiant  youth,  once  a  "servant"  of  Solomon,  and  (1  Kings 
11.  26-10)  appointed  by  God  through  the  prophet  Ahljah  to 
be  heir  of  the  kingdom  of  the  ten  tribes  about  to  be  rent 


from  Rehoboam.  The  "  old  and  foolish  king"  answers  to 
Solomon  himself,  who  had  lost  his  wisdom,  when,  in  de- 
fiance of  two  warnings  of  God  (1  Kings  3. 14;  9.  2-9),  he 
forsook  God.  will  no  more  he  admonished — knows  not 
yet  how  to  take  warning  (see  Margin).  God  had  by  Ahijah 
already  intimated  the  judgment  coming  on  Solomon  (1 
Kings  11.  H-13).  14.  out  of  prison— Solomon  uses  this 
phrase  of  a  supposed  case,  ex,  gr.,  Joseph  raised  from  a 
dungeon  to  be  lord  of  Egypt.  His  words  are  at  Wie  same 
time  so  framed  by  the  Holy  Ghost  that  they  answer  vir- 
tually to  Jeroboam,  who  fled  to  escape  a  "prison"  and 
death  from  Solomon,  to  Shishak  of  Egypt  (1  Kings  11.  40). 
This  unconscious  presaging  of  his  own  doom,  and  that  of 
Rehoboam,  constitutes  the  irony.  David's  elevation  from 
poverty  and  exile,  under  Saul  (which  may  have  been  be- 
fore Solomon's  mind),  had  so  far  their  counterpart  in  that 
of  Jeroboam,  -tvliereas  .  .  .  hecometh  poor— rather, 
"  though  he  (the  youth)  was  born  poor  in  his  kingdom" 
(in  the  land  where  afterwards  he  was  to  reign).  15.  "I 
considered  all  the  living,"  the  present  generation,  in  re- 
lation to  ("with")  the  '^second  youth"  (the  legitimate  suc- 
cessor of  the  "old  king,"  as  opposed  to  the  "poor  youth,  " 
the  one  first  spoken  of,  about  to  be  raised  from  poverty  to 
a  tlirone),  i.  e.,  Rehoboam.  In  his  stead — the  old  king's. 
16.  Notwithstanding  their  now  worshipping  the  rising 
a  sun,  the  heir-apparent,  I  reflected  that  "  there  were  no 
bounds  (no  stability  (2  Samuel  15.  6;  20. 1),  no  check  on  the 
love  of  innovation)  of  all  that  have  been  before  them,"  i, 
e.,  the  past  generation;  so  "also  they  that  come  after,'" 
i.  e.,  the  next  generation,  "shall  not  rejoice  in  him,"  viz., 
Rehoboam.  The  parallel,  "shall  not  rejoice,"  fixes  the 
sense  of  "  no  bounds,"  no  permanent  adherence,  though  now 
men  rejoice  in  him. 

CHAPTER    V. 

Ver.  1-20.  1.  From  vanity  connected  with  kings,  he 
passes  to  vanities  (v.  7)  which  may  be  fallen  into  in  serving 
the  King  of  kings,  even  by  those  who,  convinced  of  the 
vanity  of  the  creature,  wish  to  worship  the  Creator.  Keep 
thy  foot — In  going  to  worship,  go  with  considerate,  cir- 
cumspect, reverent  feeling.  The  allusion  is  to  the  taking 
off  the  shoes,  or  sandals,  in  entering  a  temple  (Exodus 
3.  5;  Joshua  5. 15,  which  passages  perhaps  gave  rise  to  the 
custom).  Weiss  needlessly  reads,  "Keep  thy  feast  days" 
(Exodus  23. 14,  17;  the  three  great  feasts),  hear— rather, 
"To  be  ready  (to  draw  nigh  with  the  desire)  to  hear  (obey) 
is  a  better  sacrifice  than  the  offering  of  fools."  [Holden.] 
( Vulgate ;  Syriac.)  (Psalm  51. 16, 17 ;  Proverbs  21.  3 ;  Jere- 
miah 6.  20;  7.  21-23;  14. 12;  Amos  5.  21-24.)  The  warning  is 
against  mere  ceremonial  self-righteousness,  as  in  ch.  7. 12. 
Obedience  is  the  spirit  of  the  law's  requirements  (Deuter- 
onomy 10. 12).  Solomon  sorrowfully  looks  back  on  his 
own  neglect  of  this  (cf.  1  Kings  8.  63  with  11.  4,  6).  Positive 
precepts  of  God  must  be  kept,  but  will  not  stand  instead 
of  obedience  to  His  rtioral  precepts.  The  last  provided  no 
sacrifice  for  wilful  sin  (Numbers  15,  30,  31;  Hebrews  10.  26- 
29).  3.  rash — opposed  to  the  considerate  reverence  ("keep 
thy  foot,"  V.  1).  This  ver.se  illustrates  v.  1,  as  to  prayer  in 
the  house  of  God  ("before  God,"  Isaiah  1. 12);  so  v.  4-6,  as 
to  votvs.  The  remedy  to  such  vanities  is  stated  (v.  6), 
"  Fear  thou  God.  God  is  in  heaven — Therefore  He  ought 
to  be  approached  with  care  fully- weighed  words,  by  thee,  a 
frail  creature  of  earth.  3.  u4«much  "  business,"  engrossing 
the  mind,  gives  birth  to  incoherent  "dreams,"  so  many 
words,  uttered  inconsiderately  in  prayer,  give  birth  to  and 
betray  "a  fool's  speech"  (ch.  10. 14).  [Holden  and  Weiss.] 
But  v.  7  implies  that  the  "dream"  is  not  a  comparison, 
but  the  vain  thoughts  of  tfie  fool  (sinner.  Psalm  73. 20),  arising 
from  multiplicity  of  (worldly) "  business."  His  "  dream" 
is,  that  God  hears  him  for  his  much  speaking  (Matthew  6. 
7),  independently  of  the  frame  of  mind.  [English  Version 
and  Maukek.]  "  Fool's  voice"  answers  to  "dream"  in  the 
parallel ;  it  comes  by  the  many  "  words"  flowing  from  the 
fool's  "dream."  4.  Hasty  words  in pj-aj/er  (v.  2,  3) suggests 
the  subject  of  hasty  vows.  A  vow  should  not  be  hastily 
made(Judges  11.  35;  1  Samuel  14.  24).  When  made,  it  must 
be  kept  (Psalm  76. 11),  even  as  God  keeps  His  word  to  us 

407 


Vanities  in  Riches. 


ECCLESIASTES  VI. 


The  Vanity  of  Riches,  Children,  etc 


(Exodus  12.  41,  51;  Joshua  21.  45).  5.  (Deuteronomy  23.  21, 
23.)  0.  tUy  flcsli— vow  not  with  "  thy  mouth"  a  vow  (ex. 
ffr.,  fasting),  which  the  lusts  of  thy  flesh  (body,  Margin, 
ch.  2. 3)  may  tempt  thee  to  break  (Proverbs  20.  25).  angel 
—the  "messenger"  of  God  (Job  33.  23);  minister  (Revela- 
tion 1.20);  I.  c,  the  priest  (Malaclii  2.  7)  "before"  whom 
a  breacli  of  a  vow  was  to  be  confessetl  (Leviticus  5.  4,  5). 
We,  Christians,  In  our  vows  (.ex.  gr.,  at  baptism,  tiie  Lord's 
Supper,  Ac.)  vow  in  the  presence  of  Jesus  Christ,  "tlie 
angel  of  the  covenant"  (Malachi  3.  1),  and  of  ministering 
angels  as  witnesses  (1  Corinthians  11. 10;  1  Timothy  5.  21). 
Extenuate  not  any  breacli  of  them  as  a  slight  error.  7. 
(Note  V.  3.)  God's  service,  which  ouglit  to  be  our  chief 
good,  becomes  by  "dreams"  (foolisli  fancies  as  of  God's  re- 
quirements of  us  in  w^orship),  and  random  "words,"  posi- 
tive "vanity."  The  remedy  Is,  whatever  fools  may  do, 
"Fear  thou  God"  (ch.  12. 13).  8.  As  in  ch.  3. 16,  so  here  the 
difficulty  suggests  itself.  If  God  is  so  exact  in  even  pun- 
ishing hasty  words  (v.  1-6),  why  does  He  allow  gross  in- 
justice? In  the  remote  "provinces,"  the  "poor"  often 
had  to  put  themselves  for  protection  from  the  Inroads  of 
Philistines,  &c.,  under  chieftains,  who  oppressed  them 
even  in  Solomon's  reign  (1  Kings  12.  4).  the  matter— Zt7., 
the  pleasure,  or  purpose  (Isaiah  53. 10).  Marvel  not  at  this 
dispensation  of  God's  will,  as  if  He  had  abandoned  the 
world.  Nay,  there  is  coming  a  capital  judgment  at  last, 
and  an  earnest  of  it  in  partial  punishments  of  sinners 
meanwhile,  higher  than  the  highest— (Daniel  7. 18.) 
regardeth— (2  Chronicles  16.  9.)  there  toe  higher— piwra?, 
».  e.,  the  three  persons  of  the  Godhead,  or  else,  "re- 
gardeth  (not  only  the  'highest'  kings,  than  whom  He  'is 
higher,'  but  even  the  petty  tyrants  of  the  provinces,  viz.) 
the  high  ones  who  are  above  them"  (the  poor),  [Weiss.] 
9.  "The  profit  (produce)  of  the  earth  Is  (ordained)  for 
(the  common  good  of)  all :  even  the  king  himself  is  served 
by  (the  fruits  of)  the  field"  (2  Chronicles  20. 10).  Therefore 
the  common  Lord  of  all,  high  and  low,  will  punish  at  last 
those  who  rob  the  "poor"  of  their  share  in  it  (Proverbs 
22.22,23;  Amos  8.4-7).  10.  Not  only  will  God  punish  at 
last,  but  meanwhile  the  oppressive  gainers  of  "silver" 
find  no  solid  "satisfaction"  in  it.  shall  not  toe  satisfied 
—so  the  oppressor  "eateth  his  own  flesh"  (ch.  4. 1,  5,  note). 
"iTith  Increase— is  not  satisfied  with  the  gain  that  he 
makes.  H.  they  .  ,  .  that  eat  them— the  rich  man's  de- 
pendants (Psalm  23.  5).  13.  Another  argument  against 
anxiety  to  gain  riches.  "Sleep  ,  .  .  sweet"  answers  to 
"quietness"  (ch.  4.6);  "not  sufTer  .  .  .  sleep,"  to  "vex- 
ation of  spirit."  Fears  for  his  wealth,  and  an  overloaded 
Btomach  without  "labouring"  (cf.  ch.  4. 5),  will  not  suffer 
the  rich  oppressor  to  sleep.  13, 14.  Proofs  of  God's  judg- 
ments even  In  this  world  (Proverbs  11, 31).  The  rich  op- 
pressor's wealth  provokes  enemies,  robbers,  <fec.  Then, 
after  having  kept  it  for  an  expected  son,  he  loses  it  be- 
forehand by  misfortune  ("by  evil  travail"),  and  the  son 
is  born  to  be  heir  of  poverty.  Ch.  2. 19,  23  gives  another 
aspect  of  the  same  subject.  16.  Even  supposing  that  he 
loses  not  his  wealth  before  death,  t?ien  at  least  he  must  go 
stripped  of  it  all  (Psalm  49. 17).  latooured  for  .  .  .  tvlnd 
— (Hosea  12.1;  1  Corinthians  9,26).  17.  eateth— appropri- 
ately put  for  "  liveth"  in  general,  as  connected  with  v.  11, 
12, 18.  darkness— opposed  to  '.'light  (joy)  of  countenance" 
(ch.  8.1;  Proverbs  16.15).  vrrath— fretfulness,  lit.,  "His 
sorrow  is  much,  and  his  Infirmity  (of  body)  and  wrath." 
18.  Returns  to  the  sentiment  (ch.  3. 12,  13,  22),  translate, 
"Behold  the  good  which  I  have  seen,  and  which  is  be- 
coming" (in  a  man),  -which  God  giveth — viz.,  both  the 
good  of  his  labour  and  his  life,  his  portion  — legiti- 
mately. It  is  God's  gift  that  makes  It  so  when  regarded 
as  such.  Such  a  one  will  use,  not  abuse,  earthly  things 
(1  Corinthians  7.31),  Opposed  to  the  anxious  life  of  the 
(sovetous  (v.  10, 17).  19.  As  v.  18  refers  to  the  "  labouring" 
man  (v.  12),  so  v.  19  to  the  "  rich"  man,  who  gets  wealth 
not  by  "  oppression"  (v.  8),  but  by  "  God's  gift."  He  is  dis- 
tinguished also  from  the  "rich"  man  (ch.  6. 2)  in  having 
received  by  God's  gift  not  only  "  wealth,"  but  also  "  power 
to  eat  thereof,"  which  that  one  has  not,  "To  take  his 
portion"  limits  him  to  the  lawful  use  of  wealth,  not  keep- 
ing back  from  God  His  portion  while  enjoying  hia  own, 
108 


ao.  He  will  not  remember  much  (looking  back  with  dis- 
appointment, as  the  ungodly  do  (ch.  2. 11)  on)  the  days  of 
his  life.  ans-*vereth  ...  In  the  Joy  —  Grod  answers  his 
prayers  in  giving  him  "power"  to  enjoy  his  blessings. 
Gesenius  and  Vulgate  translate,  "For  God  (so)  occupiea 
him  with  joy,"  Ac,  that  he  thinks  not  much  of  the  sliort- 
ness  and  sorrows  of  life,  Holden,  "Though  God  gives 
not  much  (as  to  real  enjoyment),  yet  he  remembers  (with 
thankfulness)  the  days;  for  (he  knows)  God  exercises  hira 
by  the  joy,"  &c.  (tries  him  by  prosperity),  so  Margin,  but 
English  Version  is  simplest, 

CHAPTER   VI. 

Ver.  1-12,  1.  common — or  else  more  lit.,  great  upon  man, 
falls  heavily  upon  man,  3.  for  his  soul — i,  e.,  his  enjoy- 
ment, God  giveth  him  not  power  to  eat — this  distin- 
guishes him  from  the  "  rich"  man  in  ch.  5. 19,  "  God  hath 
given"  distinguishes  him  also  from  the  man  who  got  his 
wealth  by  "oppression"  (ch,  5, 8, 10),  stranger — those  not 
akin,  nay,  even  hostile  to  him  (Jeremiah  51,51;  Lamen- 
tations 5,2;  Hosea  7,9),  He  seems  to  have  it  in  his 
"power"  to  do  as  he  will  with  his  wealth,  but  an  unseen 
power  gives  him  up  to  his  own  avarice :  God  wills  that 
he  should  toil  for  "  a  stranger"  (ch,  2, 26),  who  has  found 
favour  in  God's  sight,  3.  Even  if  a  man  (of  this  charac- 
ter) have  very  many  (equivalent  to  "a  hundred,"  2  Kings 
10, 1)  children,  and  not  have  a  "  stranger"  as  his  heir  (v,  2), 
and  live  long  ("days  of  years"  express  the  brevity  of  life 
at  its  best.  Genesis  47,9),  yet  enjoy  no  real  "good"  in  life, 
and  lie  unhonoured,  without  "  burial,"  at  death  (2  Kings 
9, 26,  35),  the  embryo  is  better  than  he.  In  the  East  to  be 
without  burial  is  the  greatest  degradation,  "Better the 
fruit  that  drops  from  the  tree  before  it  is  ripe  than  that 
left  to  hang  on  till  rotten,"  [Henry,]  4.  he — rather  U, 
"the  untimely  birth."  So  "its"  not  "M«  name."  w^ltU 
vanity — to  no  purpose ;  a  type  of  the  driftless  existence 
of  him  who  makes  riches  the  chief  good,  darltness— of 
the  abortive ;  a  typ)e  of  the  unhonoured  death  and  dark 
future  beyond  the  grave  of  the  avaricious,  5.  thi»—yet 
"  it  has  more  rest  than"  the  toiling,  gloomy  miser.  6.  If 
the  miser's  length  of  "  life"  be  thought  to  raise  him  above 
the  abortive,  Solomon  answers,  long  life,  without  enjoy- 
ing real  good,  is  but  lengthened  misery,  and  riches  cannot 
exempt  him  from  going  whither  "all  go."  He  is  fit 
neither  for  life,  nor  death,  nor  eternity,  7.  man — rather, 
"  the  man,"  viz.,  the  miser  (v.  3-6),  For  not  all  men  labour 
for  the  mouth,  i.e.,  for  selfish  gratification,  appetite— 
Hebrew,  tJie  soul.  The  insatiability  of  the  desire  prevents 
that  which  is  the  only  end  proposed  in  toils,  viz.,  self- 
gratification;  "the  man"  tlius  gets  no  "good"  out  of  his 
wealth  (v.  3),  8.  For— However.  [Mattrer.]  The  "  for" 
means  (in  contrast  to  the  insatiability  of  the  miser),  For 
what  else  is  the  advantage  which  the  wise  man  Jiath  above 
the  fool f  What  (advantage,  i.e.,  superiority,  above  him 
who  knows  not  how  to  walk  upright)  hath  the  poor  who 
knoiveth  to  walk  be/ore  the  living*  i.  e.,  to  use  and  enjoy  life 
aright  (ch,  5.18,  19),  a  cheerful,  thankful,  godly  "walk" 
(Psalm  116. 9).  9.  Answer  to  the  question  in  v.  8,  This  is 
the  advantage :  "  Better  is  the  sight  of  the  eyes  (the  wise 
man's  godly  enjoyment  of  present  seen  blessings)  than 
the  (fool's)  wandering,  lit.,  walking  (Psalm  73.9),  of  the 
desire,"  i.  e.,  vague,  insatiable  desires  for  what  he  has 
not  (v.  7 ;  Hebrews  13. 5).  this- restless  wandering  of  de- 
sire, and  not  enjoying  contentedly  the  present  (1  Timothy 
a  6. 8). 

10.  Part  II.  here  begins.  Since  man's  toils  are  vain, 
what  is  the  chief  good  ?  (v.  12).  The  answer  is  contained 
in  the  rest  of  the  book,  "That  which  hath  been  (man's 
various  circumstances)  is  named  already  (not  only  has 
existed  (ch.  1.9;  3.15),  but  has  received  its  just  name, 
•vanity,'  long  ago),  and  it  is  known  that  it  (vanity)  Is 
man"  (Hebreiv,  Adam,  equivalent  to  man  "of  red  dust," 
as  his  Creator  appropriately  named  him  from  his  frailty), 
neither  may  he  contend,  <&c. — (Romans  9. 20.)  11.  "See- 
ing" that  man  cannot  escape  from  the  "vanity,"  which 
by  God's  "mighty"  will  is  inherent  in  earthly  things, 
and  cannot  call  in  question  God's  wisdom  in  these  dlspen« 


Remedies  against  Vanity 


ECCLESIASTES  VII. 


are,  a  Good  Name,  Mortification,  et«. 


■ations  (equivalent  to  "contend,"  &c.)  "  wnat  is  man  the 
better"  of  these  vain  things  as  regards  the  chief  good? 
None  wliatevcr,  la.  For  ^vho  knoweth,  <fcc.— The  un- 
godly itnow  not  what  is  really  "good"  during  life,  nor 
"wliat  shaii  be  after  them,"  i.  e.,  what  ■will  be  tlie  event 
of  their  undertalcings  (ch.  3.  22;  8.7).  The  godly  might  be 
tempted  to  "contend  with  God"  (v.  10)  as  to  His  dispcn- 
aations;  but  they  cannot  fuUy  know  tlie  wise  purposes 
gorved  by  them  now  and  hereafter.  Their  sufferings  from 
tlie  oppressors  are  more  really  good  for  them  than  cloud- 
less prosperity;  sinners  are  being  allowed  to  fill  up  their 
measure  of  guilt.  Retriliution  in  part  vindicates  God's 
ways  even  now.  The  judgment  shall  make  all  clear.  In 
ch.  7.  he  states  what  is  good,  in  answer  to  tills  verse. 

CHAPTER    VII. 

Ver.  1-29.  1.  (See  note,  ch.  6.  12.)  name — character;  a 
godly  mind  and  life;  not  mere  repttioYion  with  man,  but 
■what  a  man  is  in  the  eyes  of  God,  with  whom  the  name 
and  reality  are  one  thing  (Isaiah  9.  6).  This  alone  is 
"good,"  whilst  all  felse  is  "vanity"  when  made  the  chief 
end.  ointment — used  lavishly  at  costly  banquets,  and 
peculiarly  refreshing  in  the  sultry  East.  The  Hebrew 
for  name  and  for  ointment,  have  a  happy  paronomasia, 
Bheem,  Sheinen.  "Ointment"  is  fragrant  only  in  tlie  place 
wliere  the  person  is  whose  head  and  garment  are  scented, 
and  only  for  a  time.  The  "name"  given  by  God  to  His 
child  (Revelation  3. 12)  is  for  ever  and  in  all  lands.  So  in 
the  case  of  the  woman  who  received  an  everlasting  name 
from  Jesus  Christ,  in  reward  for  lier  precious  ointment 
(Isaiah  5<j.  5;  Mark  14.  ,3-9).  Jesus  Christ  Himself  hath 
such  a  name,  as  the  Messiah,  equivalent  to  Anointed 
(Song  of  Solomon  1.  3).  and  tUe  day  of  [his]  death,  &c. — 
not  a  general  censure  upon  God  for  creating  man;  but, 
connected  with  the  previous  clause,  death  is  to  him,  who 
hath  a  godly  name,  "better"  than  the  day  of  his  birth; 
•^far  better,"  as  Pliilippians  1.  28  hatli  it.  2.  Proving  that 
it  is  not  a  sensual  enjoyment  of  earthly  goods  which  is 
meant  in  ch.  3. 13;  5. 18.  A  thankful  use  of  these  is  right, 
but  frequent  feasting  Solomon  had  found  dangerous  to 
piety  in  his  own  case.  So  Job's  fear  (ch.  1.  4,  5).  The  house 
of  feasting  often  shuts  out  thoughts  of  God  and  eternity. 
The  sight  of  the  dead  in  the  "house  of  mourning"  causes 
"  tlie  living"  to  think  of  their  own  "end."  3.  Soitoiv— 
Such  as  arises  from  serious  thoughts  of  eternity.  langU- 
ter— reckless  mirth  (ch.  2.  2).  by  tl»e  sadness  .  .  .  better 
—(Psalm  126.0,6;  2  Corinthians  4.  17;  Hebrews  12.  10,  11). 
Maxjrer  translates,  "  In  sadness  of  countenance  there  is 
(may  be)  a  good  (cheerful)  heart."  So  Hebrew,  for  "good," 
equivalent  to  cheerful  (ch.  11.  9);  but  the  parallel  clause 
supports  English  Version.  5.  (Psalm  141.  4,  5).  Godly  re- 
proof offends  the  flesh,  but  benefits  the  spirit.  Fools' 
songs  In  the  house  of  mirth  please  the  flesh,  but  injure 
the  soul,  6.  The  "crackling"  answers  to  the  loud  merri- 
ment of  fools.  It  Is  the  very  fire  consuming  them  which 
produces  the  seeming  merry  noise  (Joel  2.  5).  Their  light 
soon  goes  out  in  the  black  darkness.  There  Is  a  parono- 
masia in  the  Hebrew,  Sirim  (thorns).  Sir  (pot).  The 
wicked  are  often  compared  to  "  thorns"  (2  Samuel  23.6; 
Nahuni  1. 10).  Dried  cow-dung  was  the  common  fuel  In 
Palestine ;  its  slowness  in  burning  makes  the  quickness  of 
a  fire  of  thorns  the  more  graphic,  as  an  image  of  the  sud- 
den end  of  fools  (Psalm  118.  12).  T.  oppression — recurring 
to  the  Idea  (ch.  3. 16 ;  5.  8).  Its  connection  with  v.  4-6  is,  the 
eight  of  "oppression"  perpetrated  by  "fools"  might 
tempt  the  "  wise"  to  call  in  question  God's  dispensations, 
and  imitate  the  folly  (equivalent  to  "  madness")  described 
(v.  5.  6).  Weiss,  for  "oppression,"  translates,  "distraction," 
produced  by  merriment.  But  ch.  5.  8  favours  English  Ver- 
tion.  B  gift — I.  e.,  the  sight  of  bribery  in  "  places  of  judg- 
ment" (ch.  3.  IB)  might  cause  the  wise  to  lose  their  wis- 
dom (equivalent  to  "heart,")  (.lob  12.  6;  21.  6,  7;  24.  1,  <fec.). 
This  suits  the  parallelism  better  than  "a  heart  of  gifts;" 
a  benevolent  heart,  as  Weiss.  8.  connected  with  v.  7. 
Lot  the  "  wise"  wait  for  "  the  end,"  and  the  "  oppressions" 
which  now  (in  "the  beginning")  perple.K  their  faith,  will 
be  found  by  God's  wovkiug  to  be  overruled  to  their  good 


"Tribulation  worketh  patience"  (Romans  5.  3),  which  la 
infinitely  better  than  "the  proud  spirit"  that  prosperity 
might  have  generated  in  them,  as  it  has  In  fools  (Psalm 
73.  2,  3,  12-14,  17-26;  James  5.  U).  9.  angry— impatient  at 
adversity  befalling  thee,  as  Job  was  (ch.  5.  2;  Proverbs  12. 
10).  10.  Do  not  call  in  question  God's  ways  in  making  thy 
former  days  better  than  thy  present,  as  Job  did  (ch.  29.  a-5). 
The  very  putting  of  the  question  argues  that  heavenly 
"wisdom"  (Margin)  is  not  as  much  as  it  ought  made  the 
chief  good  with  thee.  11.  Rather,  "  Wisdom,  as  compared 
with  an  inheritance,  is  good,"  t.  e.,  is  as  good  as  ah  inherit- 
ance; "yea,  better  {lit.,  and  a  profit)  to  them  that  see  the 
sun"  (i.  e.,  the  living,  ch.  11.  7 ;  Job  3. 16;  Psalm  49.  19).  la. 
Lit.,  (To  be)  in  (i.  e.,  under)  the  shadow  (Isaiah  30.  2)  of  wis- 
dom (is  the  same  as  to  be)  in  (under)  the  shadow  of  money ; 
wisdom  no  less  shields  one  from  the  ills  of  life  than  money 
does,  is,  tliat— rather,  "  the  excellency  of  the  knowledge 
of  wisdom  givetli  life,"  i.  e.,  life  in  the  highest  sense,  here 
and  hereafter  (Proverbs  3.18;  John  17.  3;  2  Peter  1.  3). 
Wisdom  (religion)  cannot  be  lost  as  money  can.  It  shields 
one  in  adversity,  as  well  as  prosperity;  money,  only  in 
prosperity.  The  question  in  v.  10  implies  a  want  of  it.  13. 
Consider  as  to  God's  work,  that  it  is  impossible  to  alter  His 
dispensations ;  for  tvho  can,  &c.  straight  ,  .  .  crooked — 
man  cannot  amend  what  God  wills  to  be  "  wanting"  and 
"adverse"  (ch.  1.  15;  Job  12.14).  14.  consider— resumed 
from  V.  13.  "  Consider,"  i,  e.,  regard  it  as  "  the  work  of 
God;"  for  "God  has  made  (Hebrew,  for  'set')  this  (adver- 
sity) also  as  well  as  the  other"  (prosperity).  "Adversity" 
is  one  of  the  things  which  "  God  has  made  crooked,"  and 
which  man  cannot  "  make  straight."  He  ought  therefore 
to  be  "patient'  (r.  8).  after  him — equivalent  to  "that 
man  may  not  find  anything  (to  blame)  after  God"  (i,  e., 
after  "  considering  God's  work,"  v.  13).  Vulgate  and  Syriac, 
''against  Him"  (cf.  v.  10;  Romans  3.  4).  15.  An  objection 
entertained  by  Solomon  "in  the  days  of  his  vanity" 
(apostasy)  (ch.  8.  14;  Job  21.  7).  just  ,  .  .  perlsheth— (1 
Kings  21. 13.)  Temporal  not  eternal  death  (John  10.  28). 
But  see  note  v.  16;  "just"  is  probably  a  self-justiciary. 
■»vlcked  .  ,  .  prolongeth— see  the  antidote  to  the  abuse 
of  this  statement  in  ch.  8. 12.  16.  Holden  makes  v.  16  the 
scofllng  inference  of  the  objector,  and  r.  17  the  answer  of 
Solomon,  now  repentant.  So  (1  Corinthians  15.  32)  the 
skeptic's  objection  ;  (v.  3S)  the  answer.  However,  "  Be  not 
righteous  over  much,"  may  be  taken  as  Solomon's  words, 
forbidding  a  self-made  righteousness  of  outward  perform- 
ances, wliich  would  wrest  salvation  from  God,  instead  of 
receiving  it  as  the  gift  of  His  grace.  It  is  a  fanatical, 
Pharisaical  righteousness,  separated  from  God;  for  the 
"fear  of  God"  is  in  antithesis  to  it  (v.  18;  ch.  5.  3,  7; 
Matthew  6.  1-7;  9.  14;  23.  33,  »1 ;  Romans  10.  3;  1  Timothy  4. 
8).  over  ■wise— (Job  11. 12 ;  Romans  12.  3,  16),  presumptu- 
ously self-sufllcieut,  as  if  acquainted  with  the  whole  of 
Divine  truth,  destroy  thyself— expose  thyself  to  need- 
less persecution,  austerities  and  the  wrath  of  God  ;  hence 
to  an  untimely  death.  "Destroy  thyself"  answers  to 
"perlsheth"  (v.  15),  "righteous  over  much,"  to  "a  just 
man."  Therefore  in  v.  15  It  is  self-justiciary,  not  a  truly 
righteous  man,  that  Is  meant.  IT.  over  much  wicked — 
so  worded,  to  answer  to  "righteous  over  wucA."  For  if  not 
taken  thus.  It  would  seem  to  Imply  that  we  may  be  wicked 
a  little.  "  Wicked"  refers  to  "wicked  man"  (v.  15);  "die 
before  thy  time,"  to  "prolongeth  his  life,"  antithetically. 
There  may  be  a  wicked  man  spared  to  "live  long,"  owing 
to  his  avoiding  gross  excesses  (v.  15).  Solomon  says,  there- 
fore. Be  not  so  foolish  (answering  antithetically  to  "  over 
wise,"  V.  16),  as  to  run  to  such  excess  of  riot,  that  God  will 
be  provoked  to  cut  off  prematurely  thy  day  of  grace 
(Romans  2.  5).  The  precept  Is  addressed  to  a  sintier.  Be- 
ware of  aggravating  thy  sin,  so  as  to  make  thy  case 
desperate.  It  refers  to  the  days  of  Solomon's  "vanity" 
(apostasy,  v.  15),  when  only  such  a  precept  would  be  appli- 
cable. By  Litotes  it  includes,  "Be  not  wicked  at  all." 
IS.  tills  .  .  .  this — the  two  opposite  excesses  (v.  16,  17), 
fanatical,  self-wise  righteousness,  and  presumptuous, 
foolhardy  wickedness,  he  that  fenreth  God  shall  com* 
forth  of  them  all — shall  escape  all  such  exti-emcs  (Prov- 
erbs 3.  7).  19.  Hebrew,  "The  wisdom,"  i,  e.,  the  true  wisdom, 

409 


ZVie  Difficulty  of  yelling  Wisdom, 


ECCLESIASTES  VIII. 


Kincjs  to  be  Respected, 


religion  (2  Timothy  3.  15).  tUan  ten  mif^hty— t.  e.,  able 
and  valiant  generals  (v.  12;  ch.  9. 13-18;  Proverbs  21.  22;  24. 
5).  These  "watchmen  wake  in  vain,  except  the  Lord  keep 
the  city"  (Psalm  127.  1).  30.  Referring  to  v.  16.  Be  not 
self-righteous,  seek  not  to  make  thyself  "just"  before  God 
by  a  superabundance  of  self-imposed  performances ;  "  for 
true  'wisdom,'  or  'righteousness,'  shows  that  there  is 
not  a  just  man,"  <fec.  31.  As  therefore  thou  being  far  from 
perfectly  "just"  thyself,  hast  much  to  be  forgiven  by 
God,  do  not  take  too  strict  account,  as  the  sel/-righteoiis  do 
(v.  16;  IjUke  18.  9, 11),  and  thereby  shorten  their  lives  (v.  15, 
16),  of  words  spoken  against  thee  by  others,  ex.  gr.,  thy 
servant :  Thou  art  their  "  fellow-servant"  before  God  (Mat- 
thew 18.  32-35).  aa.  (1  Kings  2.  «.)  33.  AH  tills— Resum- 
ing tlie  "all"  in  v.  15;  v.  15-22 is  therefore  the  fruit  of  his 
dearly-bought  experience  in  the  days  of  his  "vanity."  I 
win  be  wise— I  tried  to  "  be  wise,"  independently  of  God. 
But  true  wisdom  was  then  "far  from  him,"  in  spite  of  his 
human  wisdom,  which  he  retained  by  God's  gift.  So  "  over 
wise"  (f.  16).  34.  That  .  .  .  far  off .  .  .  deep— True  wis- 
dom is  so  when  sought  independently  of  "  fear  of  God  "  (v. 
IS;  Deuteronomy  30. 12, 13;  Job  11.  7,  8;  28. 12-20  28;  Psalm 
64.  C ;  Romans  10.  6,  7).  35.  Lit,,  I  turned  myself  and  mine 
heart  to,  A  phrase  peculiar  to  Ecclesiastes,and  appropri- 
ate to  tlie  penitent  turning  back  to  commune  with  his  heart 
on  liis  past  life,  wickedness  of  folly— he  is  now  a  step 
further  on  the  path  of  penitence  than  ch.  1. 17 ;  2. 12,  where 
"folly"  is  put  without  "wickedness"  prefixed,  reason- 
rather,  the  right  estimation  of  things.  Holden  translates, 
also  "  foolishness  (t.  e.,  sinful  folly, answering  to  'wicked- 
ness' in  tlie  parallel)  of  madness"  (t.  e.,  of  man's  mad  pur- 
suits). 36.  "I  find  "that,  of  all  my  sinful  follies,  none 
has  been  so  ruinous  a  snare  in  seducing  me  from  God  as 
idolatrous  women  (1  Kings  11.  3,  4;  Proverbs  5.  3,  4;  22. 14). 
As  "God's  favour  is  better  than  life,"  slie  who  seduces 
from  God  is  "more  bitter  than  deatli."  •»t1ioso  pleasetli 
God— as  Josepli  (Genesis  39.  2, 3. 9).  It  is  God's  grace  alone 
that  Iteeps  any  from  falling.  3T.  this — viz.,  what  follows 
in  V.  28.  counting  one  hy  one— by  comparing  one  thing 
with  another.  [Holden  and  Maurer.]  account — a  right 
estimate.  But  v.  28  more  favours  Gesenius.  "  Consider- 
ing  women  one  by  one."  38.  Rather,  referring  to  his  past 
experience,  "  Which  my  soul  sotigJU  further,  but  I  found 
not."  one  man — i.  e.,  worthy  of  the  name,  "man,"  "up- 
right;" not  more  than  one  in  a  thousand  of  my  courtiers 
(Job  33.  23;  Psalm  12. 1).  Jesus  Christ  alone  of  men  fully 
realizes  the  perfect  ideal  of  "  man."  "  Chiefest  among  ten 
tliousand  "  (Song  of  Solomon  5. 10).  No  perfect  "  woman" 
has  ever  existed,  not  even  the  Virgin  Mary.  Solomon,  in 
tlie  word  "  thousand,"  alludes  to  his  three  hundred  wives 
and  seven  hundred  concubines.  Among  these  it  was  not 
likely  that  he  should  find  the  fidelity  which  one  true  wife 
pays  to  one  husband.  Connected  with  v,  26,  not  an  un- 
qualified condemnation  of  the  sex,  as  Proverbs  12. 4;  31. 10, 
<fec.,  prove.  39.  The  "only"  way  of  accounting  for  the 
scarcity  of  even  comparatively  upright  men  and  women 
is  that,  whereas  God  made  man  upright,  they  (men)  have, 
«fcc.  The  only  account  to  be  "found  "  of  the  origin  of  evil, 
the  great  mystery  of  theology,  is  that  given  in  Holy  Writ 
(Genesis  2.,  3).  Among  man's  "inventions"  was  the  one 
especially  referred  to  In  v,  26,  the  bitter  fruits  of  whicli 
Solomon  experienced,  the  breaking  of  God's  primeval 
marriage  law,  joining  one  man  to  one  woman  (Matthew 
19.  4,  5,  6).  "  Man"  is  singular,  viz,,  Adam ;  "  they,"  plural, 
Adam,  Eve,  and  their  posterity. 

CHAPTER   VIII. 

Ver.  1-17.  1.  Praise  of  true  wisdom  continued  (ch.  7. 11, 
Ac).  "Who"  Is  to  be  accounted  "equal  to  the  wise  man?" 
"  Who  (like  him)  knoweth  the  interpretation"  of  God's 
providences  (ex.  gr.,  ch.  7.  8, 13, 14),  and  God's  word  (ex.  gr., 
ch.  7.  29,  Note;  Proverbs  1.  »)?  fttce  to  shine— (Ch.  7. 14; 
Acts  6. 15.)  A  sunny  countenance,  the  reflection  of  a  tran- 
quil conscience  and  serene  mind.  Communion  with  God 
gives  it  (Exodus  34. 29, 30).  boldness — austerity,  changed 
—into  a  benign  expression  by  true  wisdom  (religion) 
(James  3.  17).  Mattkeb  translates,  "The  shining  (bright- 
410 


ness)of  ills  facets  doubled,"  arguing  that  the  Hebrew  noun 
for  "  boldness"  is  never  used  in  a  bad  sense  (Proverbs  4. 
18).  Or  as  Margin,  strength  (ch.  7. 19 ;  Isaiah  40.  31 ;  2  Corin- 
thians 3. 18).  But  the  adjective  is  used  in  a  bad  sense  (Deu- 
teronomy 28.  60).  3.  the  klng's-Jehovah,  peculiarly  the 
king  of  Israel  in  the  tlieocracy :  v.  3,  4,  prove  it  is  not  the 
eartlily  king  wlio  is  meant,  the  oath  of  God — the  cov- 
enant which  God  made  with  Abraham  and  renewed  with 
David ;  Solomon  remembered  Psalm  89. 35,  "  I  have  sworn," 
&c.  (v.  36),  and  the  penalties  if  David's  children  should 
forsake  it  (v.  30-32);  inflicted  on  Solomon  himself;  yet  God 
not  "utterly"  forsaking  him  (v.  33,  34).  3.  hasty— rather, 
"  Be  not  terror-struck  so  as  to  go  out  of  His  sight."  Sla- 
vishly "terror-struck"  is  characteristic  of  the  sinner's 
feeling  toward  God ;  he  vainly  tries  to  flee  out  of  His  sight 
(Psalm  139.  7) ;  opposed  to  the  "  shining  face"  of  filial  con- 
fidence {v.  1 ;  John  8. 33-36 ;  Romans  8. 2 ;  1  John  4. 18).  stand 
not — persist  not.  for  he  doeth— God  inflicts  what  pun- 
ishment He  pleases  on  persisting  sinners  (Job  23. 13;  Psalm 
115.  3).  True  of  none  save  God.  4.  God's  very  "  word  "  is 
"power."  So  the  gospel  word  (Romans  1. 16;  Hebrews  4. 
12).  who  may  say,  &c.  — (Job  9.  12;  33.  13;  Isaiah  45.  9; 
Daniel  4.  35.)  Scripture  does  not  ascribe  such  arbitrary 
power  to  eartlily  kings.  5.  feel — experience,  time— the 
neglect  of  tlie  right  "times"  causes  much  of  the  sinful 
folly  of  the  spiritually  unwise  (3.  1-11).  judgment— the 
right  manner.  [Holden.]  But  as  God's  future  "judg- 
ment" is  connected  with  the  "  time  for  every  purpose"  in 
ch.  3. 17,  so  it  is  liere.  The  punishment  of  persisting  sin- 
ners {v.  3)  suggests  it.  The  wise  man  realizes  the  fact,  that 
as  there  is  a  fit  "time"  for  every  purpose,  so  for  the 
"judgment."  This  thought  cheers  him  in  adversity  (ch. 
7. 14 ;  8. 1).  therefore  tine  mlsei-y,  «fec. — because  the  fool- 
Isli  sinner  does  not  think  of  the  right  "times"  and  the 
"judgment."  7.  he— the  sinner,  by  neglecting  times  (ea;. 
g7;,  "the  accepted itnie,  and  the  day  of  salvation,  2  Corin- 
thians 6. 2),  is  taken  by  surprise  by  the  judgment  (ch.  3.  22; 
6.  12 ;  9.  12).  The  godly  wise  observe  tlie  due  times  of 
things  (cli.  3. 1),  and  so,  looking  for  the  judgment,  are  not 
taken  by  surprise,  tliough  not  knowing  the  precise 
"when"  (1  Tliessalonians  5.  2-4);  they  "know  the  time" 
to  all  saving  purposes  (Romans  13. 11).  8.  spirit— b7-eath 
of  life  (cli.  3.  19),  as  the  words  following  require.  Not 
"  wind,"  as  Weiss  thinks  (ProverbsSO.  4).  This  verse  natu- 
rally follows  the  subject  of  "times"  and  "judgment"  (v. 
6,  7).  discharge— alluding  to  the  liability  to  military  ser- 
vice of  all  above  twenty  years  old  (Numbers  1.  3),  yet 
many  were  exempted  (Deuteronomy  20.  5-8).  But  in  thai 
war  (death)  there  is  no  exemption,  those  .  .  .  given  to — 
— lit.,  the  m,aster  of  it.  Wickedness  can  get  money  for  the 
sinner,  but  cannot  deliver  him  from  the  death  temporal 
and  eternal,  which  is  its  penalty  (Isaiah  28. 15, 18).  9.  his 
o>vn  hurt— the  tyrannical  ruler  "hurts"  not  merely  his 
subjects,  but  himself;  so  Relioboam  (1  Kings  12.);  but  the 
"time"  of  "hurt"  chiefly  refers  to  eternal  ruin,  incurred 
by  "  wickedness,"  at  "tlie  day  of  death"  (v.  8),  and  the 
"time"  of  "judgment"  (v.  6 ;  Proverbs  8. 36).  10.  the  wicked 
— viz.,  rulers  (v.  9).  burled — with  funeral  pomp  by  man, 
though  little  meriting  it  (Jeremiah  22.19);  but  this  only 
formed  the  more  awful  contrast  to  their  death  temporal 
and  eternal  inflicted  by  God  (Luke  16.  22,  23).  come  and 
gone  from  the  place  of  the  holy — went  to  and  camefrora 
the  place  of  judicature,  where  they  sat  as  God's  representa- 
tives (Psalm  82. 1-6),  with  pomp.  [Holden.]  Weiss  trans- 
lates, "Buried  and  s^one (utterly), even  from  the  holy  place 
they  departed."  As  Joab,  by  Solomon's  command,  was 
sent  to  the  grave  from  the  "  holy  ■pl&ce"  in  the  temple,  wliict 
was  not  a  sanctuary  to  murderers  (Exodus  21.  14;  1  Kings 
2.  28,  31).  The  use  of  the  very  word  "bury"  there  makes 
this  view  likely;  still  "who  had  come  and  gone"  may 
be  retained.  Joab  came  to  the  altar,  but  had  to  go 
from  it;  so  the  "wicked  rulers"  (v.  9)  (including  high 
priests)  came  to,  and  went  from,  tJie  temple,  on  occasions 
of  solemn  worship,  but  did  not  thereby  escape  their 
doom,  forgotten— (Proverbs  10.  7.)  11.  The  reason  why 
the  wicked  persevere  in  sin:  God's  delay  in  judgment 
(Matthew  24.  48-51 ;  2  Peter  3.  8,  9).  "  They  see  not  the 
smoke  of  the  pit,  therefore  they. dread  not  the  Are." 


Jifysterics  of  Providence, 


ECCLESIASTES  IX. 


Like  Things  Happen  to  All. 


[South.]  (Psalm  55. 19.)  Joab's  escape  from  the  punish- 
ment of  his  murder  of  Abner,  so  far  from  "  leading  him  to 
repentance,"  as  It  ought  (Romans  2.  4),  led  him  to  the 
additional  murder  of  Amasa.  13.  He  says  this,  lest  the 
sinner  sliould  abuse  the  statement  (ch.  7.  15),  "A  wicked 
man  prolongeth  his  life."  before  \\im— lit.,  at  His  presence  ; 
reverently  serve  Him,  realizing  His  continual  presence. 
13.  ncltlicr  shall  he  prolong — not  a  contradiction  to  v. 
12.  Tlie  "prolonging"  of  his  days  there  is  only  see7nt«sr, 
not  real.  Taking  into  account  his  eternal  existence,  his 
present  days,  however  seemingly  long,  are  really  short. 
God's  delay  («.  11)  exists  only  in  man's  sliort-sighted  view. 
It  gives  scope  to  the  sinner  to  repent,  or  else  to  fill  up  his 
full  measure  of  guilt;  and  so,  in  either  case,  tends  to  the 
final  vindication  of  God's  ways.  It  gives  exercise  to  tlie 
faith,  patience,  and  perseverance  of  saints,  shatlo^v— (ch. 
6.12;  Job  8.9).  14.  An  objection  is  here  started  (enter- 
tained by  Solomon  in  his  apostasy),  as  in  ch.  3.  16;  7.  15, 
to  the  truth  of  retributive  Justice,  from  the  fact  of  the  just 
and  the  wicked  not  now  receiving  always  according  to 
their  respective  deserts;  a  cavil,  which  would  seem  the 
moi'e  weighty  to  men  living  under  the  Mosaic  corenant 
of  temporal  sanctions.  The  objector  adds,  as  Solomon  liad 
said,  that  the  worldling's  pursuits  are  "vanity"  (v.  10),  "I 
say  (not  'said')  this  also  is  vanity.  Then  I  commend 
mirth,"  &c.  [HoLDEN.]  V.  14,  15  may,  however,  be  ex- 
plained as  teaching  a  cheerful,  thankful  use  of  God's  gifts 
"under  the  sun,"  i.  e,,  not  making  them  the  c^tV/good,  as 
sensualists  do,  which  ch.  2.  2;  7. 2,  forbid ;  but  in  "  the  fear 
of  God,"  as-ch.  3.  12;  6. 18;  7. 18;  9.  7,  opposed  to  the  absti- 
nence of  the  self-righteous  ascetic  (ch.  7. 16),  and  of  the 
miser  (ch.  5.  17).  15.  no  better  thing,  &c.—viz.,  for  the 
"just"  man,  whose  chief  good  is  religion,  not  for  the 
worldly,  abide — Hebreto,  adhere;  not /or  ever,  butit  is  the 
only  sure  good  to  be  enjoyed  from  earthly  to6our.? (equiva- 
lent to  "  of  his  labour  the  days  of  his  life.")  Still,  tlie  lan- 
guage resembles  the  skeptical  precept  (1  Corinthians  15.  32), 
introduced  only  to  be  refuted  :  and  "abide"  is  too  strong 
language,  perhaps,  for  a  religious  man  to  apply  to  "eat- 
ing" and  "mirth."  16.  Reply  to  v.  14,15.  When  I  ap- 
plied myself  to  observe  man's  toils  after  happiness  (some 
of  them  so  incessant  as  not  to  allow  sufHcient  time  for 
"sleep"),  then(v.  17,  theapodosis)  I  saw  that  man  cannot 
find  out  (the  reason  of)  God's  inscrutabledealings  with  the 
"just"  and  with  the  "wicked"  here  {v.  14;  ch.  3.  11;  Job 
5.  9;  Romans  11.  33);  his  duty  is  to  acquiesce  in  them  as 
good,  because  they  are  God's,  though  he  sees  not  all  the 
reasons  for  them  (Psalm  73. 16).  It  is  enough  to  know 
"the  righteous  are  in  God's  hand  "  (ch.9. 1).  "  Over  wise" 
(ch.  7. 16),  i.  e..  Speculations  above  wliat  is  written  are  vain. 

CHAPTER   IX. 

Ver.  1-18.  1.  declare— rather,  explm'e;  the  result  of  my 
exploring  is  this,  that  "  the  righteous,  &c.,  are  in  the 
hand  of  God.  No  man  Icnoweth  cither  the  love  or  hatred 
(of  God  to  them)  by  all  that  is  before  them,"  i.  e.,  by  what 
Is  outwardly  seen  in  His  present  dealings  (ch.  8.  14, 17). 
However,  from  the  sense  of  the  same  words,  in  v.  6,  "  love 
and  hatred"  seem  to  be  the  feelings  of  the  ■wicked  towards 
the  righteous,  whereby  they  caused  to  the  latter  comfort  or 
sorrow.  T^an-flate,  "  Even  the  love  and  hatred  "  (exliibited 
towards  tlie  righteous,  are  in  God's  hand)  (Psalm  70.  10; 
Proverbs  16.7).  "No  man  knoweth  all  that  is  before 
them."  2.  All  things  .  .  .  alike — not  universally;  but 
as  to  death.  V.  2-10  arc  made  by  Holden  the  objection 
of  a  skeptical  sensualist.  However,  they  may  be  ex- 
plained as  Solomon's  language.  He  repeats  the  senti- 
ment already  implied  in  ch.  2.  14;  3.  20;  8.  14.  one  event- 
not  eternally ;  but  death  is  common  to  all.  good— morall^^. 
clean — ceremonially.  Bacriflceth— alike  to  Joslah  who 
sacrificed  to  God,  and  to  Ahab  who  made  sacrifice  to 
Him  cease,  s^veareth— rashly  and  falsely.  3.  Translate, 
"There  is  an  evil  above  all  (evils)  that  are  done,"  <fcc.,  viz., 
that  not  only  "  there  is  one  event  to  all,"  but  "also  the 
heart  of  the  sons  of  men"  makes  this  fact  a  reason  for 
"madly"  persisting  in  "evil  while  they  live,  and  after 
that,"  <&c.,  sin  is  "madness."    the  dead— (Proverbs  2. 18; 


9.18.)  4:.  For— rather  Nevertheless.  Unfflish  Version  rightly 
reads  as  the  Margin,  Hebrew,  "  that  is  joined,"  instead  of 
the  text,  "  who  is  to  be  chosen  ?"  hope— not  of  mere  tem- 
poral good  (Job  14.  7);  but  of  yet  repenting  and  being 
saved,  flog — metaphor  for  the  vilest  persons  (1  Sam- 
uel 24. 14).  Hon— the  noblest  of  animals  (Proverbs  30. 
30).  better— as  to  hope  of  salvation;  the  noblest  who  die 
unconverted  have  no  hope;  the  vilest,  so  long  as  they 
have  life,  have  hope.  5.  know  that  they  shall  die — and 
may  thereby  be  led  "so  to  number  their  days,  tliat  they 
may  apply  their  hearts  to  wisdom  "  (ch.  7. 1-4;  Psalm  90. 
12).  dead  kno-»v  not  anything — i.  e.,  so  far  as  the\r  bodily 
senses  and  worldly  a.  fTA\rs  are  concerned  (Job  14.  21 ;  Isaiah 
03. 16);  also,  they  know  no  door  of  repentance  open  to 
tliem,  such  as  is  to  all  on  earth,  neither  .  .  .  retvard — 
no  advantage  from  their  worldly  labours  (ch.  2.  18-22;  4. 
9).  memory — not  of  the  righteous  (Psalm  112.  6;  Malachi 
3.  16),  but  the  wicked,  who  with  all  the  pains  to  perpetuate 
their  names  (Psalm  49,  11)  are  soon  "  forgotten  "  (ch.  8. 10). 
6.  love,  and  .  .  .  hatred,  <fcc.— (referring  to  v.  1,  where 
see  the  note).  Not  that  these  cease  in  a  future  world  ab- 
solutely (Ezekiel  32.  27;  Revelation  22.  11);  but  as  the  end 
of  this  verse  shows,  relatively  to  persons  and  things  in 
this  world.  Man's  love  and  hatred  can  no  longer  be  ex- 
ercised for  good  or  evil  in  the  same  way  as  here ;  but  the 
fruits  of  them  remain.  What  he  is  found  at  death  he  re- 
mains for  ever.  "Envy,"  too,  marks  the  wicked  as  re- 
ferred to,  since  it  was  therewith  that  they  assailed  the 
righteous  {v.  1,  note),  portion— their  "portion  "  was  "in 
this  life  "  (Psalm  17.  14),  that  they  now  "cannot  have  any 
more."  7.  Addressed  to  the  "righteous  wise,"  spoken  of 
in  V.  1.  Being  "in  the  hand  of  God,"  who  now  accepteth 
"thy  works"  in  His  service,  as  He  has  previously  ac- 
cepted thy  person  (Genesis  4.  4),  thou  mayest  "  eat,  etc., 
with  a  cheerful  (not  sensually  'merry')  heart"  (cii.  3.  13; 
5.  IS;  Acts  2.  46).  8.  white— in  token  of  joy  (Isaiah  61.  3). 
Solomon  was  clad  in  white  (^os^vnvs.  Antiquities,  9i.T,Z); 
hence  his  attire  is  compared  to  the  "lilies"  (Matthew  6. 
29),  typical  of  the  spotless  righteousness  of  Jesus  Christ, 
wliich  the  redeemed  shall  wear  (Revelation  3. 18;  7.  14). 
ointment- (Psalm  23.  5),  opposed  to  a  gloomy  exterior 
(2  Samuel  14.  2;  Psalm  45.  7;  Matthew  6.  17);  typical,  also 
(ch.7. 1;  Song  of  Solomon  1.  3).  •.wife  .  .  .  lovest— godly 
and  true  love,  opposed  to  the  "  snares  "  of  the  "  thousand  " 
concubines  (ch.  7.  26,  28),  "among"  whom  Solomon  could 
not  find  the  true  love  which  joins  one  man  to  one  woman 
(Proverl-)s  5.  15,  18, 19 ;  18.22;  19.14).  10.  "Whatsoever," 
viz.,  in  tlie  service  of  God.  This  and  last  verse  plainly  is 
the  language  of  Solomon,  not  of  a  skeptic,  as  Holden  would 
explain  it.  hand,  &c.—(iWarg'm,  Leviticus  12.  8 ;  Margin, 
1  Samuel  10.  7.)  thy  might— diligence  (Deuteronomy  0.  5; 
Margin,  Jeremiah  48.  10).  no  work  ...  in  the  grave— 
(John  9.4;  Revelation  14.13.)  "The  soul's  play-day  is 
Satan's  work-day;  the  idler  the  man  the  busier  the 
tempter."  [South.]  11.  This  verse  qualifies  the  senti- 
ment, v.  7-9.  Earthly  "enjoyments,"  however  lawful  in 
their  place  (ch.  3.  1),  are  to  give  way  when  any  worlc  to 
be  done  for  God  requires  it.  Reverting  to  the  sentiment 
(ch.  S.  17),  we  ought,  therefore,  not  only  to  work  God's 
work  "with  might"  (v.  10),  but  also  with  the  feeling  that 
the  event  is  wholly  "in  God's  hand"  (r.  1).  race  .  .  . 
not  to  tl»e  swift— (2  Samuel  18. 23) ;  spiritually  (Zephaniah 
S.  19;  Romans  9.  16).  nor  .  .  .  battle  to  ,  .  .  strong— (1 
Samuel  17.  47;  2  Chronicles  14.  9, 11, 15;  Psalm  33. 16.)  bread 
—livelihood,  favour— of  the  great,  chance— seemingly, 
really  Providence.  But  as  man  cannot  "find  it  out"  (ch. 
.3.  11),  he  needs  "with  all  might"  to  use  opportunitieft. 
Duties  are  ours ;  events,  God's.  13.  his  time — viz.,  of  de.atli 
(ch.  7.  15;  Isaiah  13.  2*2).  Hence  the  danger  of  delay  in 
doing  tlip  work  of  God,  as  one  knows  not  when  his  oppor- 
tunity will  end  (r.  10).  evil  net— fatal  to  them.  The  un- 
expected suddenness  of  the  capture  is  the  point  of  com- 
parison. So  the  second  coming  of  Jesus  Christ,  "as  a 
snare"  (Luke  21.  35).  evil  time— as  an  "evil  net,"  fatal  to 
them.  13.  Rather,  "I  have  seen  wisdom  of  this  kind 
also,"  7.  e.,  exhibited  in  the  way  which  is  described  in 
what  follows.  [Mauuer.]  14,  15.  (2  Samuel  20.  10-22.) 
bulw^arks— military  works  of  besiegers.    15.  poor— as  to 

411 


Observations  of  Wisdom  and  Folly. 


ECCLESIASTES  X,  XI. 


Men  should  Revere  Kings, 


the  temporal  advantages  of  true  wisdom,  though  it  often 
saves  others.  It  receives  little  reward  from  the  world, 
which  admires  none  save  the  rich  and  great,  no  man 
remembered— (Genesis  40.  23.)  16.  Resuming  the  senti- 
ment (ch.  7.  19;  Proverbs  21.  22;  24.  5).  poor  man's  -wis- 
dom is  despised— not  the  poor  man  mentioned  in  v.  15; 
for  his  wisdom  could  not  have  saved  the  city,  had  "  his 
words  not  been  heard ;"  but  poor  men  in  general.  So  Paul 
(Acts  27. 11).  IT.  Though  generally  the  poor  wise  man  is 
not  heard  (v.  16),  yet  "  the  words  of  wise  men,  when  heard 
in  quiet  (when  calmly  given  heed  to,  as  in  v.  15),  are  more 
serviceable  than,"  &c.  ruleth— as  the  "great  king"  (v.  14). 
Solomon  reverts  to  "the  rulers  to  their  own  hurt"  (ch.  8. 
9).  18.  one  sinner,  &c.— (Joshua  7. 1, 11, 12.)  Tliough  wis- 
dom excels  folly  (v.  16;  ch.  7. 19),  yet  a  "little  folly  (equiv- 
alent to  sin)  can  destroy  much  good,"  both  in  himself  (ch. 
10. 1;  James  2. 10)  and  in  others.  "Wisdom"  must,  from 
the  antithesis  to  "  sinner,"  mean  religion.  Thus  typically, 
the  "little  city"  may  be  applied  to  the  Church  (Luke  12. 32; 
Hebrews  12.  22) ;  the  great  king  to  Satan  (John  12.  31) ;  the 
despised  poor  wise  man,  Jesus  Christ  (Isaiah  53. 2.  3 ;  Mark 

6.  3;  2  Corinthians  8.  9;  Ephesians  1.  7, 8;  Colossians  2.  3). 

CHAPTER    X. 

Ver.  1-20.  1.  Following  up  ch.  9.  18.  Uim  tliat  is  in 
reputation— ez.  gr.,  David  (2  Samuel  12.  14) ;  Solomon  (1 
Kings  11.);  Jehoshaphat  (2  Chronicles  18.;  19.  2);  Josiah  (2 
Chronicles  35.  22).  The  more  delicate  tlie  perfume,  tlie 
more  easily  spoiled  is  the  ointment.  Common  oil  is  not 
60  liable  to  injury.  So  the  higher  a  man's  religious 
character  is,  tlie  more  hurt  is  caused  by  a  sinful  folly  in 
him.  Bad  savour  is  endurable  in  oil,  but  not  in  what 
professes  to  be,  and  is  compounded  by  the  perfumer 
("apothecary")  for,  fragrance.  "Flies"  answer  to  "a 
little  folly"  (sin),  appropriately,  being  small  (1  Corinthians 
5.  C);  also,  "Beelzebub"  means  prince  o/yZies.  "Ointment" 
answers  to  "reputation"  (ch.  7.  1;  Genesis  34.  30).  The, 
verbs  are  singular,  the  nonn  plural,  implying  that  each  of 
the  flies  causes  the  stinking  savour,  a.  (Ch.  2. 14.)  riglit 
—the  right  hand  is  more  expert  than  the  left.  The  godly 
wise  is  more  on  his  guard  than  the  foolish  sinner,  tiiough 
at  times  he  slip.  Better  a  diamond  with  a  flaw,  than  a 
pebble  without  one.  3.  l»y  tHe  way— in  his  ordinary 
course;  in  his  simplest  acts  (Proverbs  6.12-14).  That  he 
"saitli,"  virtually,  "  tliat  he"  himself,  &c.  [LXX.]  But 
Vulgate,  "He  thinks  that  every  one  (^else  whom  he  meets) 
is  a  fool."  4.  spirit— anger,  yielding  paclfietli— (Prov- 
erbs 15.1.)  This  explains  "leave  not  thy  place;"  do  not 
In  a  resisting  spirit  withdraw  from  thy  post  of  duty  (ch.  8. 
3).  5.  as— rather,  "by  reason  of  an  error."  [Maurer  and 
HoLDEN.]  6.  ricli— not  in  mere  wealth,  but  in  ivisdom, 
as  tlie  antithesis  to  "folly"  (for  "foolish  men")  shows. 
So  Hebrew,  rich,  equivalent  to  "liberal,"  in  a  good  sense 
(Isaiah  32. 5).    Mordecai  and  Haman  (Esther  3. 1, 2;  6.  6-11). 

7.  servants  upon  horses — the  worthless  exalted  to  dignity 
(Jeremiah  17.25);  and  vicevei-sa(2  Samuel  15.30).  8.  The 
fatal  results  to  kings  of  sucli  an  unwise  policy ;  the  wrong 
done  to  others  recoils  on  tliemselves  (ch.  8.  9) ;  they  fall 
into  the  pit  which  they  dug  for  others  (Esther  7. 10;  Psalm 
7. 15 ;  Proverbs  26.  27).  Breaking  through  the  wise  fences 
of  their  throne,  they  suffer  unexpectedly  themselves ;  as 
when  one  is  stung  by  a  serpent  lurking  in  the  stones  of 
his  neighbour's  garden  wall  (Psalm  80. 12),  which  he  ma- 
liciously pulls  down  (Amos  5. 19).  9.  ren»ovetH  stones — 
viz.,  of  an  ancient  building.  [Weiss.]  His  neighbour's 
landmarks.  [Holden.]  Cuts  out  from  the  quarry.  [Mau- 
rer.] endangered— by  the  splinters,  or  by  the  head  of 
the  hatchet,  flying  back  on  hintself.  Pithy  aphorisms  are 
common  in  the  East.  The  sense  is:  Violations  of  true 
wisdom  recoil  on  the  perpetrators.  10.  iron  .  .  .  blunt 
—in  "cleaving  wood"  {v.  9),  answering  to  the  "fool  set  in 
dignity"  {v.  6),  wlio  wants  sharpness.  Moi-e  force  has  then 
to  be  used  in  both  cases ;  but  force  without  judgment  "en- 
dangers" one's  self.  Translate,  "If  one  hath  blunted  his 
iron."  [Maurer.]  Tiie  preference  of  rash  to  judicious 
counsellors,  which  entailed  the  pushing  of  naatters  by 
force,  proved  to  be  tlie  "hurt"  of  Eehoboam  (1  Kings  12). 

412 


-wisdom  is  profitable  to  direct — to  a  prosperous  issue. 
Instead  of  forcing  matters  by  main  "strength"  to  one's 
own  hurt  (ch.  9. 16, 18).    11.  A  "  serpent  will  bite"  if  "en- 
chantment" is  not  used;  "and  a  babbling  calumniator  is 
no  better."    Therefore,  as  one  may  escape  a  serpent  by 
charms  (Psalm  58.  4,  5),  so  one  may  escape  the  sting  of  a 
calumniator  by  discretion  {v.  12).  [Hoi.den.]  Thus,  "  with- 
out enchantment"  answers  to  "not  whet  the  edge"  (v.  10), 
both  expressing,  figuratively,  want  of  judgment.   Mauker 
translates,  "There  is  no  gain  to  the  enchanter"  {Margin, 
"m,aster  of  the  tongue")  from  his  encliantments,  because  the 
serpent  bites  before  he  can  use  them;  hence  the  need  of 
continual  caution.    Ver.  8-10,  caution  in  acting;  v.  11  and 
following  verses,  caution  in  speaking.     VZ.  gracious — 
thereby  he  takes  precaution  against  sudden  injury  (v.  11). 
swallow  up  himself— (Proverbs  10.8,14,21,32;  12.13;  15. 
2;  22.  11.)    13.  Illustrating  the.  folly  and  injuriousness  of  the 
fool's  words;   last  clause  of  v.  12.    14:.  full  of  -»vord8 — 
(ch.  5.  2.)     a  man  cannot  tell  -tvhat  shall  be — (ch.  3. 
22;  6.  12;  8.  7;  11.  2;  Proverbs  27. 1.)    If  man,  universally 
(including  the  wise  man),  cannot  foresee  the  future,  much 
less  can  the  fool;  his  "manj'  words"  are  therefore  futile. 
15.  labour  .  .  .  ^vearietli— (Isaiah  .55.  2;  Habakkuk  2. 13.) 
knowcth  not  how  to  go  to  tlie  city — proverb  for  igno- 
rance of  the  most  ordinary  matters  (r.  3);  spiritually,  the 
heavenly  city  (Psalm  107.  7;  Mattliew  7.  13,  14).    MAURER 
connects  v.  15  with  the  following  verses.    The  labour  (vex- 
ation) caused  by  the  foolish  (injurious  princes,  v.  4-7)  har- 
asses him  who  "knows  not  how  to  go  to  the  city,"  to 
ingratiate  himself  with  them  there.    English  Version  is 
simpler.    16.  a  cliild— given  to  pleasures;  behaves  with 
childish  levity.    Not  in  years;  for  a  nation  may  be  happy 
under  a  young  prince,  as  Josiah.    eat  in  the  morning — 
the  usual  time  for  dispensing  j'Ms^tce  in  the  East  (Jeremiah 
21. 12) ;  here,  given  io  feasting  (Isaiali  5. 11 ;  Acts  2. 15).    17. 
son  of  nobles— not  merely  in  blood,  but  in  virtue,  the 
true  nobility  (Song  of  Solomon  7. 1 ;  Isaiah  32,  5,  8).    In 
due  season — (ch.  3.  1),  not  until  duty  has  first  been  at- 
tended to.    for  strength — to  refresli   the  body,  not  for 
revelry  (included  in  "drunkenness").    18.  building — lit., 
the  joining  of  the  rafters,  viz.,  Xh.e  kingdom  (v.  16 ;  Isaiah  3. 
6;  Amos  9.  11).    hands — (ch.  4.  5;  Proverbs  6. 10.)    drop- 
peth — by  neglect  to  repair  the  roof  in  time,  the  rain  gets 
through.    19.  Referring  to  v.  IS.    Instead  of  repairing  the 
breaches  in  the  commonwealth  (equivalent  to  "build- 
ing"), the  princes  "  make  a  feast  for  laugliter  (v.  16),  and 
wine  maketh    their   life  glad  (Psalm   104.  15),  and   (but) 
money  supplieth  (answereth  their  wishes  by  supplying) 
all  things,"  i.  e.,  they  take  bribes  to  support  their  extrava- 
gance ;  and  hence  arise  the  wrongs  that  are  perpetrated 
(V.  5,  6;  ch.  3. 16;  Isaiah  1.  23;  5.  23).    Maurer  takes  "all 
things'"  of  the  wrongs  to  which  princes  are  instigated  by 
"money;"  ex.  gr.,  the  heavy  taxes,  which  were  the  occa-' 
sion  of  Relioboam  losing  ten  tribes  (1  Kings  12.  4,  &c.). 
30.   tlionght — lit.,   cotisciousness.     rlcli — the   great.     The 
language,  as   applied   to  earthly   princes   knowing   the 
"  tlionght,"  is  figurative.    But  it  literally  holds  good  of 
the  King  of  kings  (Psalm  139.),  whose  consciousness  of 
every  evil  thought  we  should  ever  realize,  bed-chamber 
—the  most  secret  place  (2  Kings  6.  12).    bird  of  the  air, 
&c.— proverbial  (cf.  Habakkuk  2. 11;  Luke  19, 40);  in  a  way 
as  marvellous  and  rapid,  as  if  birds  or  some  winged  mes- 
senger carried  to  the  king  information  of  the  curse  so 
uttered.  In  the  East  superhuman  sagacity  was  attributed 
to  birds  (see  my  note,  Job  28.  21 ;  hence  the  proverb). 

CHAPTER   XI. 

Ver.  1-10.  1.  Ver.  2  shows  that  cJiarity  is  here  inculcated, 
bread— bread-corn.  As  in  the  Lord's  prayer,  all  thinga 
needful  for  the  body  and  soul,  Solomon  reverts  to  the  sen- 
timent (ch,  9, 10),  waters— image  from  the  custom  of  sow- 
ing seed  by  casting  it  from  boats  into  the  overflowing 
waters  of  the  Nile,  or  in  any  marshy  ground,  Wlien  the 
waters  receded,  the  grain  in  the  alluvial  soil  sprang  up 
(Isaiah  32.  20),  "Waters"  express  multituxies,  so  v.  2;  Rev- 
elation 17. 15;  also  the  seemingly  hopeless  character  of  the 
recipients  of  the  charity ;  but  it  shall  prove  at  last  to  have 


Exhortation  to  Charitableness. 


ECCLESIASTES  XII. 


Exhoi-tation  to  the  Young. 


been  not  thrown  away  (Isalali  49.  4).  3.  portion— of  thy 
bread,  seven — the  perfect  number,  eight — even  to  more 
than  seven,  i.  e,,  to  many  (so  "waters,"  v.  1),  nay,  even  to 
very  many  in  need  (Job  5.19;  Micah  5.  5).  evil — the  day 
may  be  near,  when  you  will  need  the  help  of  those  whom 
you  have  bound  to  you  by  kindnesses  (Luke  IG.  9).  The  very 
argument  which  covetous  men  use  against  liberality,  viz., 
that  bad  times  may  come,  the  wise  man  uses  for  it.  3. 
cloiula— answering  to  "evil"  (v.  2),  meaning,  'Wlien  the 
times  of  evil  are  fully  ripe,  evil  miist  come;  and  specnla- 
tioiis  about  it  before  hand,  so  as  to  prevent  one  sowing 
seed  of  liberality,  are  vain  (v.  i).  tree— once  that  the 
storm  uproots  it.  it  lies  either  northward  or  southward, 
according  as  it  fell.  So  man's  character  Is  unchangeable, 
whether  for  hell  or  heaven,  once  that  death  overtakes 
him  (Revelation  22.  11, 14, 15).  Now  Is  his  time  for  liber- 
alitj',  before  the  evil  days  come  (ch.  12. 1).  4.  Therefore  sow 
thy  charity  in  faith,  without  hesitancy  or  speculation  as 
to  results,  because  they  may  not  seem  promising  (ch.  9. 
10).  So  in  r.  1,  man  is  told  to  "cast  his  bread-corn"  on  the 
seemingly  unpromising  "waters"  (Psalm  120.5,0).  The 
farmer  would  get  on  badly,  who,  Instead  of  sowing  and 
reaping,  spent  his  time  in  watching  the  wind  and  clouds. 
5.  spirit — how  the  soul  animates  the  body !  Thus  the 
transition  to  the  formation  of  the  body  "in  the  womb"  is 
more  natural,  than  if  with  Maureb  we  iransiorte  it  "  wind" 
(ch.  1.  0;  John  3.  8).  bones  .  .  ,  grow— (Job  10.  8,  9;  Psalm 
139.  15,  10.)  kjiowest  not  the  works  of  God— (Ch.  3. 11 ;  8. 
17;  9. 12.)  6.  morning  .  .  .  evening — early  and  late;  when 
young  and  when  old;  In  sunshine  and  under  clouds,  seed — 
of  godly  works  (Hosea  10. 12;  2  Corinthians  9, 10;  Galatians 
6,7).  prosper — (Isaiah  55.10,11.)  both  .  .  .  alike  — both 
the  unpromising  and  the  promising  sowing  may  V)ear 
good  fruit  in  others:  certainly  they  shall  to  the  faithful 
sower.  7.  light— of  life  (ch.  7.  11 ;  Psalm  49. 19).  Life  is  en- 
joyable, especially  to  the  godly.  8.  Butwhilst  man  thank- 
fully enjoys  life,  "let  him  remember"  it  will  not  last  for 
ever.  The  "many  days  of  darkness,"  i.e.,  the  unseen 
world  (.lob  10.  21,  22;  Psalm  88.  12),  also  days  of  "evil"  in 
this  world  (t^  2)  are  coming;  therefore  sow  the  good  seed 
whilst  life  and  good  days  last,  which  are  not  too  long  for 
accomplishing  life's  duties.  All  that  cometh— i.  e..  All 
that  followeth  in  the  evil  and  dark  days  Is  vain,  as  far  as 
wo7-k  for  God  is  concerned  (ch.  9.  10).  9.  Rejoice — Not 
advice,  but  warninff.  So  1  Kings  22.15,  is  irony;  if  thou 
dost  rejoice  {carnally,  ch.  2.  2;  7.  2,  not  moderately,  as  ch.  5. 
18),  &c.,  then  "know  that  .  .  .  God  will  bring  thee  into 
judgment"  (ch.  3.  17;  12.  14).  youth  .  .  .  youth— distinct 
Hcbreiv  words,  adolescence  or  boyhood  (before  v.  13),  and 
ful!%;rown  youth.  It  marks  the  gradual  progress  in  self- 
indulgence,  to  which  the  young  especially  are  prone;  they 
800  the  roses,  but  do  not  discover  the  thorns,  until  pierced 
by  thorn.  Religion  will  cost  self-denial,  but  the  want  of 
it  infinitely  more  (Luke  14.  28).  10.  sorro-iv- i.  e.,  the  lusts 
that  end  in  " sorrow,"  opposed  to  "rejoice,"  and  "heart 
cheer  thee"  (v.  9);  Margin,  "anger,"  i.e.,  all  "waj's  of 
thi)ie  heart:"  "remove,"  &c.,  is  thus  opposed  to  "walk 
In,"  itc.  (v.  9).  flesh— the  bodily  organ  by  which  the  sen- 
sual thouglUs  of  the  "  heart"  are  embodied  in  acts,  child- 
hood— rather,  boyhood;  the  same  Hebrew  word  as  the 
first,  "youth"  in  v.  9.  A  motive  for  self-restraint;  the 
time  is  coming  when  the  vigour  of  youth  on  which  thou 
rellest,  will  seem  vain,  except  in  so  far  as  it  has  been 
given  to  God  (ch.  12. 1).    youth— it/.,  the  daivn  of  thy  days. 

CHAPTER  XII. 

Ver.  1-14.  1.  As  ch.  11.  9, 10  showed  what  youths  are  to 
shun,  so  this  verse  shows  what  they  are  to  follow.  Crea- 
tor-" Remember"  that  thou  art  not  thine  own,  but  God's 
property;  for  He  has  created  thee  (Psalm  100.  3).  There- 
fore serve  Him  with  thy  "all"  (Mark  12.  30),  and  with  thy 
best  days,  not  with  the  dregs  of  them  (Proverbs  8. 17;  22.  0; 
Jeremiahs.  4;  Lamentations  3.  27).  The  Hebrew  is  C)-ea- 
tors,  plural,  implying  the  plurality  of  persons,  as  in  Gene- 
sis 1.  26;  so  Hebrew,  ilfaA:er«  (Isaiah  54.  5).  while  .  .  .  not 
— i.  c.,  be/ore  thai  (Proverbs  8.  26)  the  evil  days  come,  viz., 
catamlty  and  old  age,  wbeu  one  can  no  longer  serve  God, 


as  in  youth  (ch.  11.2,  8).  no  pleasure— of  a  sensual  kind 
(2  Samuel  19.  3o;  Psalm  90.  10).  Pleasure  in  God  continues 
to  the  godly  old  .(Isaiah  40.4).  3.  Illustrating  "the  evil 
days"  (Jeremiah  13.16).  "Light,"  "sun,"  &c.,  express 
prosperity ;  "darkness,"  pain  and  calamity  (Isaiah  13.  10; 
30.20).  clouds  .  .  .  after  .  .  .  rain  — after  rain  sunshine 
(comfort)  might>be  looked  for,  but  only  a  brief  glimpse  of 
it  Is  given,  and  the  gloomy  clonds  (pains)  return.  3. 
keepers  of  the  house — viz.,  the  hands  and  arms  which  pro- 
tected the  body,  as  guards  do  a  palace  (Genesis  49.  21;  Job 
4.  19;  2  Corinthians  5.  1),  are  now  palsied,  strong  men 
,  .  .  bow — (Judges  10.  25,  30.)  Like  supporting  pillars,  the 
feet  and  knees  (Song  of  Solomon  5.  15);  the  strongest  mem- 
bers (Psalm  147.  10).  grinders— the  molar  teeth,  cease — 
are  Idle,  those  that  look  out  of  the  windo>vs — the  eyes; 
the  powers  of  vision,  looking  out  from  beneath  the  eye- 
lids, which  open  and  shut  like  the  casement  of  a  window. 
4.  doors — the  lips,  which  are  closely  shut  together  as  doors, 
by  old  men  in  eating;  for,  if  ihey  did  not  do  so,  the  food 
would  drop  out  (Job  41. 14;  Psalm  141.  3;  Micah  7.  5).  in 
the  streets — i.  e.,  toward  the  street,  "  the  outer  doors." 

[Mauhek  and  Weiss.]  sound  of grinding- the  teeth 

being  almost  gone,  and  the  lips  "shut"  in  eating,  the 
sound  of  mastication  is  scarcely  heard,  the  bird- the 
cock.  In  the  East  all  mostly  rise  with  the  dawn.  But  the 
old  are  glad  to  rise  from  their  sleepless  couch,  or  painful 
slumbers  still  earlier,  viz.,  when  the  cock  crows,  before 
dawn  (Job  7. 4).  [Holden.]  Tlie  least  noise  awakens  them. 
[Weiss.]  daughters  of  music — the  organs  that  produce 
and  that  enjoy  music ;  the  voice  and  ear.  5.  that  which  is 
higl»—the  old  are  afraid  of  ascending  a  7n7;.  fears  ...  in 
tlie  -way- even  on  the  level  highway  they  are  full  of  fears 
of  falling,  &c.  almond  . .  .  flourish— in  the  East  the  hair 
is  mostly  dark.  The  ivhitehead  of  the  old  among  the  dark- 
haired  is  like  an  almond  tree,  with  its  white  blossoms, 
among  the  dark  ti'ees  around.  [Holden.]  The  almond 
tree  flowers  on  a  leafless  stock  in  winter  (answering  to  old 
age,  in  wliich  all  the  powers  are  dormant),  whilst  the 
other  trees  are  flowerless.  Gesenius  takes  the  Hebrew 
for  flourishes  from  a  different  root,  casts  off;  when  the  old 
man  loses  his  gray  hairs,  as  the  almond  tree  casts  Us  v.'liite 
flowers,  grasshopper — the  dry,  shrivelled,  old  man,  his 
backbone  sticking  out,  his  knees  projecting  forwards,  his 
arms  backwards,  his  head  down,  and  the  apophyses  en- 
larged, is  like  that  insect.  Hence  arose  the  fable,  that  Ti- 
thonus  in  very  old  age  was  changed  into  a  grasshopper. 
[Pakkiiurst.]  "The  locust  raises  itself  to  fly;"  the  old 
man  about  to  leave  the  body  is  like  a  locust  when  it  is  as- 
suming its  winged  form,  and  is  about  to  fly.  [Maurer.] 
a  burden— via.,  to  himself,  desire  shall  fall— satisfaction 
shall  be  abolished.  For  desire,  Vulgate  has  "  the  caper 
trtHj,"  provocative  of  lust ;  not  so  well,  long  home— (Job 
10.22;  17.13.)  mourners— (Jeremiah  9. 17-20),  hired  for  the 
occasion  (Matthew  9.  23).  0.  A  double  image  to  represent 
death,  as  v.  1-5,  old  age.  (1.)  A  lamp  of  frail  material,  but 
gilded  over,  often  in  the  East  hung  from  roofs  by  a  cord  of 
silk  and  s(7i'«-  interwoven;  as  the  lamp  Is  dashed  down 
and  broken,  when  the  cord  breaks,  so  man  at  death;  the 
golden  bowl  of  the  lamp  answers  to  i/tesAruZ?,  which,  from 
the  vital  preciousness  of  its  contents,  may  be  called 
"golden ;"  "  the  sliver  cord"  is  the  spinal  marrow,  which  is 
white  and  precious  as  silver,  and  is  attached  to  the  brain. 
(2.)  A  fountain,  from  which  water  is  drawn  by  a  pitcher  let 
down  by  a  rope  wound  round  o  wfteel;  as,  when  the 
pitcher  and  wheel  are  broken,  water  can  no  more  be 
drawn,  so  life  ceases  when  the  vital  energies  are  gone. 
The  "  fountain"  may  mean  the  right  ventricle  of  the  heart ; 
the  "cistern,"  the  left;  the  pltchei-,  the  veins;  the  wl)eel, 
the  aorta,  or  great  artery.  [Smith.]  The  circulation  of 
the  blood,  whether  known  or  not  to  Solomon,  seeww  to  be 
Implied  In  the  language  put  by  the  Holy  Ghost  into  his 
mouth.  This  gloomy  picture  of  old  age  applies  to  those 
who  have  not  "remembered  their  Creator  In  youth." 
They  have  none  of  the  consolations  of  God,  which  tlioy 
might  have  obtained  in  youth  ;  It  is  now  too  late  to  sock 
them.  A  good  old  age  Is  a  blessing  to  the  godly  (Genesis 
15. 15;  Job  5.  28;  Proverbs  16. 31 ;  20.  29).  7.  dust— the  dusi- 
forined  body,    spirit— surviving  the  body;  Implying  In 

413 


Tnlroduclwn.  SOLOMON'S  SONG.  Introduction. 

1  mraortallty  (ch.  3. 11).  8-13.  A  summary  of  the  first  part.  "  masters  of  assemblies,"  viz.,  under-shepherds,  inspired  by 
l.t,  14.  A  summary  of  the  second.  "Vanity,  &c.— ilesump-  the  Chief  Shepherd  (1  Peter  5. 2-4).  Schmidt  translates,  "The 
tion  of  the  sentiment  with  which  the  book  began  (ch.  1.  masters  of  assemblies  are  fastened  (made  sure)  as  nails," 
2;lJohn2. 17).  9.  ga.-ve  good.  HeeA—lit.,  he  weiglied.  The  so  Isaiah  22.  23.  13.  (Note,  ch.  1. 18.)  many  book*— of 
"teaching  the  people"  seems  to  have  been  oral;  the  mere /iMwa?i  composition,  opposed  to  "by  tliese;"  these 
"  proverbs,"  in  writing.  There  must  then  have  been  aud-  inspired  writings  are  the  only  sure  source  of  "  admoni- 
iUnlesassen^led  to  hear  the  inspired  tvisdom of  the  Preacher,  tion."  (wver  much)  study  — in  mere  human  books, 
See  the  explanation  of  "Koheleth"  in  the  lyiiroOuction  weories  the  body,  without  solidly  profiting  the  soul.  13. 
and  ch.  1.  (1  Kings  4. 34).  that  vrhich  is  -written,  &c.—  The  grand  inference  of  the  whole  book.  Pear  God— The 
rather  (lie  sought)  "<o  tt^rt/e  doim  uprightly  (or  'aright')  antidote  to  following  creature  -  idols,  and  "vanities," 
words  of  trutli."  [Holden  and  Weiss.]  "Acceptable"  whether  self-rlghteousness  (ch,  7.  16,  18),  or  wicked  op- 
means  an  agreeable  style;  "upriglitly  . . .  truth,"  correct  pression  and  other  evils  (ch.  8. 12, 13),  or  mad  mirth  (ch.  2. 
sentiment.  11.  goads  — piercing  deeply  into  tlie  mind  2;  7. 2-5),  or  self-mortifying  avarice  (ch.  8. 13, 17),  or  youth 
(Acts  2.  37 ;  9. 5 ;  Hebrew  4. 12) ;  evidently  inspired  words,  as  spent  without  God  (ch.  11. 9 ;  12.  1).  this  Is  the  whole 
the  end  of  the  verse  proves,  fastened- rather,  on  account  duty  of  memk—lit.,  this  is  tfie  whole  man,  the  full  ideal  of 
of  the  i/efirew  genders,  (The  words)  "are  fastened  (In  the  man,  as  originally  contemplated,  realized  wholly  by 
memory)  like  nails."  [Holden.]  ntastera  of  assemblies  Jesus  Clirist  alone;  and,  through  Him,  by  saints  now  in 
— ratlier,  "  the  masters  of  collections  (f.  e.,  collectors  of  in-  part,  hereafter  perfectly  (1  Jolin  3.  22-24;  Revelation  22. 14). 
spired  sayings.  Proverbs  25. 1),  are  given  ('have  published  14.  The  future  judgment  Is  the  test  of  what  is  "vanity," 
them  as  proceeding'  [Holden])  from  one  Sheplierd,"  viz.,  what  solid,  as  regards  the  chief  good,  the  grand  subject  of 
the  Spirit  of  Jesus  Christ  [Weiss]  (Ezeklel  37.24).  How-  the  book, 
ever,  the  naention  of  "  goads"  favours  the  English  Version, 


THE 

SONG   OF    SOLOMON. 

INTKODUCTION. 

The  Song  of  Solomon,  called  in  the  "Vulgate  and  LXX.,  "The  Song  of  songs,"  from  the  opening  words.  This  title 
denotes  its  superior  exceHence,  according  to  the  Hebrew  idiom;  so /lo?^  o//ioZte»,  equivalent  to  most  holy  (Exodus  29. 
37);  the  heaven  of  heavens,  equivalent  to  the  highest  heavens  (Deuteronomy  10. 14).  It  is  one  of  the  five  volumes  (megil- 
loth)  placed  immediately  after  the  Pentateuch  in  MSS.  of  the  Jewish  Scriptures.  It  is  also  fourth  of  the  Hagiographa 
("  Cetubim,"  writings),  or  the  third  division  of  the  Old  Testament,  the  otlier  two  being  the  Law  and  the  Prophets.  The 
Jewish  enumeration  of  the  Cetubim  is  Psalms,  Proverbs,  Job,  Canticles,  Ruth,  Lamentations,  Ecclesiastes,  Esther, 
Daniel,  Ezra  (including  Nehemiah),  and  Chronicles.  Its  canonicity  is  certain;  it  is  found  in  all  Hebrew  MSS.  of  Scrip- 
ture; also  in  the  Greek  LXX.;  in  the  catalogues  of  Melito,  bishop  of  Sardis,  A.  D.  170  (Eusebius,  H.  E.  iv.  26),  and  of 
others  of  the  ancient  Church. 

Origen  and  Jerome  tell  us  that  the  Jews  forbade  it  to  be  read  by  any  until  he  was  thirty  years  old.  It  certainly 
needs  a  degree  of  spiritual  maturity  to  enter  aright  into  the  holy  mystery  of  love  which  it  allegorically  sets  forth. 
To  such  as  have  attained  this  maturity,  of  whatever  age  tliej-^  be,  the  Song  of  songs  is  one  of  tlie  most  edifying  of  the 
sacred  writings.  RosenmuUer  justly  says,  Tlie  sudden  transitions  of  the  bride  from  the  court  to  the  grove  are  inex- 
plicable, on  the  supposition  that  it  describes  merely  liuman  love.  Had  It  been  the  latter,  it  would  have  been  posi- 
tively objectionable,  and  never  would  have  been  inserted  in  the  holy  canon.  The  allusion  to  "Pharaoh's  chariots" 
(ch.  1. 9)  has  been  made  a  ground  for  conjecturing  tliat  the  love  of  Solomon  and  Pharaola's  daughter  is  the  subject  of 
the  Song.  But  this  passage  alludes  to  a  remarkable  event  in  the  history  of  the  Old  Testament  Church,  tlie  deliver- 
ance from  the  hosts  and  chariots  of  Pliaraoli  at  the  Red  Sea.  (See,  however,  note  tliere.)  The  other  allusions  are 
quite  opposed  to  the  notion;  the  bride  is  represented  at  times  as  a  shepherdess  (ch.  1.7),  "an  abomination  to  the 
Egyptians"  (Genesis  46. 34) ;  so  also  ch.  1. 6;  3.4;  4.8;  5. 7  are  at  variance  with  it.  Tlie  Christian  fathers,  Origen  and 
Theodoret,  compared  the  teaching  of  Solomon  to  a  ladder  with  three  steps;  Ecclesiastes,  natural  (the  nature  of 
sensible  things,  vain);  Proverbs,  moral;  Canticles,  mystical  (figuring  the  union  of  Christ  and  the  Church).  The  Jews 
compared  Proverbs  to  the  outer  court  of  Solomon's  temple,  Ecclesiastes  to  the  holy  place,  and  Canticles  to  the  holy 
of  holies.  Understood  allegorically,  the  Song  is  cleared  of  all  difllculty.  "  Shulamith"  (ch.  6. 13),  the  bride,  is  thus  an 
appropriate  name.  Daughter  of  Peace  being  the  feminine  of  Solomon,  equivalent  to  the  Prince  of  Peace.  She  by  turns 
Is  a  vinedresser,  shepherdess,  midnight  inquirer,  and  prince's  consort  and  daughter,  and  He  a  suppliant  drenched 
with  night-dews,  and  a  king  in  His  palace,  in  harmony  with  tlie  various  relations  of  the  Church  and  Christ.  As 
Ecclesiastes  sets  forth  the  vanity  of  love  of  the  creature.  Canticles  sets  fortli  the  fullness  of  tlie  love  which  joins 
believers  and  the  Saviour.  The  entire  economy  of  salvation,  says  Harris,  aims  at  restoring  to  the  world  the  lost 
spirit  of  love.  God  is  love,  ai)d  Christ  is  the  embodiment  of  the  love  of  God.  As  the  otlier  books  of  Scripture  present 
severally  tlieir  own  aspects  of  Divine  truth,  so  Canticles  furnishes  tlie  believer  with  language  of  holy  love,  wherewith 
his  heart  can  commune  with  his  Lord;  and  portrays  the  intensity  of  Christ's  love  to  him;  tlie  afliectlon  of  love  was 
created  In  man  to  be  a  transcript  of  the  Divine  love,  and  the  Song  clothes  the  latter  in  words;  were  it  not  for  this, 
we  should  be  at  a  loss  for  language,  having  the  Divine  warrant,  wlierewlth  to  express,  without  presumption,  the 
fervour  of  the  love  between  Christ  and  us.  The  image  of  a  bride,  a  bridegroom,  and  a  marriage,  to  represent  this 
spiritual  union,  has  the  sanction  of  Scripture  throughout;  nay,  the  spiritual  union  was  the  original  fact  in  the  mind 
of  God,  of  which  marriage  is  the  transcript  (Isaiah  54. 5;  62. 5;  Jeremiah  3. 1,  &c. ;  Ezeklel  16.  and  23. ;  Matthew  9. 15; 
22.2;  25. 1,  Ac;  John  3.29;  2  Corinthians  11.2;  Ephesians  5. 23-32,  where  Paul  does  not  go  from  the  marriage  relation 
to  the  union  of  Christ  and  the  Church  as  if  the  former  were  the  first;  but  comes  down  from  the  latter  as  the  first  and 
best  recognized  fact  on  which  the  relation  of  marriage  is  based ;  Revelation  19.7;  21.2;  22.17).  Above  all,  the  Song 
eeems  to  correspond  to,  and  form  a  trilogy  with,  the  45th  and  72d  Psalms,  which  contain  the  same  Imagery;  lust  a« 
414 


The  Bride  Searching  for  SOLOMON'S  SONG  I.  .  and  Finding  the  King. 

Psalm  87.  answers  to  Proverbs,  and  Psalms  39.  and  73.  to  Job.  Love  to  Christ  Is  the  strongest,  as  it  Is  the  purest,  of 
human  passions,  and  therefore  needs  the  strongest  language  to  express  it:  to  the  pure  in  heart  the  phraseology, 
drawn  from  the  rich  Imagery  of  Oriental  poetry,  will  not  only  appear  not  indelicate  or  exaggerated,  but  even  below 
the  reality.  A  single  emblem  is  a  type;  the  actual  rites,  incidents,  and  persons  of  the  Old  Testament  were  appointed 
types  of  truths  afterwards  to  be  revealed.  But  the  allegory  is  a  continued  metaphor,  in  which  the  circumstances  are 
palpably  often  purely  imagery,  whilst  the  thing  signified  is  altogether  real.  The  clew  to  the  meaning  of  the  Song  is 
not  to  be  looked  for  in  the  allegory  itself,  but  in  other  parts  of  Scripture.  "It  lies  in  the  casket  of  revelation  an 
exquisite  gem,  engraved  with  emblematical  characters,  with  nothing  liteial  tljcreon  to  break  the  consistency  of  their 
beauty."  [Burrowes.]  This  accounts  for  the  name  of  God  not  occurring  in  it.  Whereas  in  the pa7a6/e  the  writer 
narrates,  in  the  allegory  he  never  does  so.  The  Song  throughout  consists  of  immediate  addresses  either  of  Christ  to 
the  soul,  or  of  the  soul  to  Christ.  "The  experimental  knowledge  of  Christ's  loveliness  and  the  believer's  love  is  the 
best  commentary  on  the  whole  of  this  allegorical  Song."  [Leighton.]  Like  the  curiously  wrought  Oriental  lamps, 
which  do  not  reveal  the  beauty  of  their  transparent  emblems  until  lighted  up  within,  so  the  types  and  allegories  of 
Scripture,  "the  lantern  to  our  path,"  need  the  inner  light  of  the  Holy  Spirit  of  Jesus  to  reveal  their  significance. 
The  details  of  the  allegory  are  not  to  be  too  minutely  pressed.  In  the  Song,  with  an  Oriental  profusion  of  imagery, 
numbers  of  lovely,  sensible  objects  are  aggregated  npt  strictly  congruous,  but  portraying  jointly  by  their  very 
diversity  the  thousand  various  and  seemingly  opposite  beauties  which  meet  together  in  Christ. 

The  unity  of  subject  throughout,  and  the  recurrence  of  the  same  expressions  (ch.  2. 6,  7;  3. 5;  8. 3,  4;  2. 16;  6. 3;  7. 10; 
3.  6;  6. 10;  8.  5),  prove  the  unity  of  the  poem,  in  opposition  to  those  who  make  it  consist  of  a  number  of  separate  erotic 
Bongs.  The  sudden  transitions,  ex.  gr.,  from  the  midnight  knocking  at  a  humble  cottage  to  a  glorious  description  of 
the  King,  accord  with  the  alternations  in  the  believer's  experience.  However  various  the  divisions  assigned  be, 
most  commentators  have  observed  four  breaks  (whatever  more  they  have  imagined),  followed  by  four  abrupt  begin- 
nings (ch.  2.7;  3.5;  5.1;  8.4).  Thus  there  result  five  parts,  all  alike  ending  in  full  repose  and  refreshment.  We  read 
(1  Kings  4. 32)  that  Solomon's  songs  were  "a  thousand  and /ire."  The  odd  number  five  added  over  the  complete  thou- 
sand makes  it  not  unlikely  that  the  "five"  refers  to  the  Song  of  songs,  consisting  of  five  parts. 

It  answers  to  the  idyllic  poetry  of  other  nations.  The  Jews  explain  it  of  the  union  of  Jehovah  and  ancient  Israel ; 
the  allusions  to  the  temple  and  the  wilderness  accord  with  this ;  some  Christians  of  Christ  and  the  Church ;  others  of 
Christ  and  the  individual  believer.  All  these  are  true;  for  the  Church  is  one  in  all  ages,  the  ancient  typifying  the 
modern  Cliurch,  and  its  history  answering  to  that  of  each  individual  soul  in  it.  Jesus  "sees  all,  as  if  that  all  were 
one,  loves  one,  as  if  that  one  were  all."  "The  time  suited  the  manner  of  this  revelation  ;  because  types  and  allegories 
belonged  to  the  old  dispensation,  which  reached  its  ripeness  under  Solomon,  when  the  temple  was  built.  [Moodt 
Stuart.]  "Thedaughter  of  Zion  at  that  time  was  openly  married  to  Jehovah;"  for  it  is  thenceforth  that  the  prophets. 
In  reproving  Israel's  subsequent  sin,  speak  of  it  as  a  breach  of  her  marriage  covenant.  The  songs  heretofore  sung  by 
lier  were  the  preparatory  hj'mns  of  her  childhood ;  "  the  last  and  crowning  '  Song  of  songs'  was  prepared  for  the  now 
mature  maiden  against  the  day  of  her  marriage  to  the  King  of  kings."  [Origen.]  Solomon  was  peculiarly  fitted  to 
clothe  this  holy  mystery  with  the  lovely  natural  imagery  with  which  the  Song  abounds;  for  "he  spake  of  trees,  froiQ 
the  cedar  in  Lebanon,  even  unto  the  hyssop  that  springeth  out  of  the  wall"  (1  Kings  4.  33).  A  higher  qualification  was 
his  knowledge  of  the  eternal  Wisdom  or  Word  of  God  (Proverbs  8.),  the  heavenly  bridegroom.  David,  his  father,  had 
prepared  the  Avay,  in  Psalm  45.  and  72.;  the  son  perfected  the  allegory.  It  seems  to  have  been  written  in  early  life, 
long  before  his  declension ;  for  after  it  a  song  of  holy  gladness  would  hardly  be  appropriate.  It  was  the  song  of  his 
first  love,  in  the  kindness  of  his  youthful  espousals  to  Jehovah.  Like  other  Inspired  books,  its  sense  is  not  to  be 
restricted  to  that  local  and  temporary  one  in  wliich  the  writer  may  have  understood  it;  It  extends  to  all  ages,  and 
shadows  forth  everlasting  truth  (1  Peter  1.  H.  12;  2  Peter  1.  20,  21). 

"  Oh  that  I  knew  how  all  thy  lights  combine,  and  the  configurations  of  their  glorie, 
Seeing  not  only  how  each  verse  doth  shine,  but  all  the  constellations  of  the  storie."— Herbert. 

Three  notes  of  time  occur.  [Moody  Stuart.]  (1.)  The  Jewish  Church  speaks  of  the  Gentile  Church  (ch.  8.  8)  towards 
the  end ;  (2.)  Christ  speaks  to  the  apostles  (ch.  5. 1)  in  the  middle;  (3.)  The  Church  speaks  of  the  coming  of  Christ  (ch. 
1.  2)  at  the  beginning.  Thus  we  have,  in  direct  order,  Christ  about  to  come,  and  the  cry  for  the  advent;  Christ  finish- 
ing his  work  on  earth,  and  the  last  supper ;  Christ  ascended,  and  the  call  of  the  Gentiles.  In  another  aspect  we  have : 
(1.)  In  the  individual  soul  the  longing  for  the  manifestation  of  Christ  to  it,  and  the  various  alternations  in  its 
experience  (ch.  1.  2,  4;  2.  8;  3. 1,  4,  6,  7)  of  His  manifestation;  (2.)  The  abundant  enjoyment  of  His  sensible  consolations, 
which  is  soon  withdrawn  through  the  bride's  carelessness  (ch.  5. 1-3,  &c.),  and  her  longings  after  Him,  and  reconcilia- 
tion (ch.  5.  8-16;  6.  3,  &c.;  7. 1,  &c.);  (3.)  Effects  of  Christ's  manifestation  on  the  believer,  viz.,  assurance,  labours  of  love, 
anxiety  for  the  salvation  of  the  impenitent,  eagerness  for  the  Lord's  second  coming  (ch.  7. 10, 12 ;  8.  8-10, 14). 


PTTAPTTTJ.   T  one  Christ.  [Adelaide  Newton.]  Aaron  prefigured  Hira 

L-xlAJrlJliJi    X.  as  priest;  Moses,  as  prophet;  David,  as  a  suffering  king; 

Ver.  1-17.    Canticle  I.— The  Bride  Searching  for  Solomon,  as  the  triumphant  prince  of  peace.    The  camp 

AND   Finding   the  King.    Ch.  1.  2;   2.7.     1.   Song  of  In  the  wilderness  represents  the  Church  In  the  world;  the 

•ongs— The  most  excellent  of  all  songs,  Hebrew  Idiom  peaceful  reign  of  Solomon,  after  all  enemies  had  been  sub- 

(Exodus  29.  37;  Deuteronomy  10. 14).    A  foretaste  on  earth  dued,  represents  the  Church  in  heaven,  of  which  joy  the 

of  the  "new  song"  to  be  sung  In  glory  (Revelation  5.  9;  Song  gives  a  foretaste.    2.  him— abruptly.    She  names 

14.3;   15.2-4).    Solomon's— "King  of  Israel,"  or  "Jeru-  him  not,  as  is  natural  to  one  whose  heart  is  full  of  some 

salem,"  is  not  added,  as  In  the  opening  of  Proverbs  and  much-dcslred  friend:    so  Mary  Magdalene  at  the  sepul- 

EcclesioBtes,  not  because  Solomon  had  not  yet  ascended  chre  (John  20.  15),  as  If  every  one  must  know  whom  she 

the  throne  [Moody  SttjartJ,  but  because  his  personality  means,  the  One  chief  object  of  her  desire  (Psalm  73.  25; 

Is  hid  under  that  of  Christ,  the  true  Solomon  (equivalent  Matthew  13.  44-10;  Phlllpplans  3.  7,  8).    Itlgg- the  token  of 

to  Prince  of  Peace).    The  earthly  Solomon  is  not  Intro-  peace  from  the  Prince  of  Peace  (Luke  15.  20);  "our  Peace" 

duced,  which  would  break  the  consistency  of  the  allegory.  (Psalm  85.  10 ;    Colosslans  1.  21 ;    Ephesians  2. 14).    of  ItU 

Though  the  bride  bears  the  chief  part,  the  Song  through-  moutn— marking  the  tenderest  affection.    For  a  king  to 

out  Is  not  hers,  but  that  of  her  "Solomon."    Reanimates  permit  his  hands,  or  even  garment,  to  be  kissed,  was 

her.    He  and  she,  the  Head  and  the  members,  form  but  counted  a  great  honour;  but  that  he  should  himself  kiaa 

415 


The  Bride  Searching  for 


SOLOMON'S  SONG  I. 


and  Finding  the  King, 


another  with  his  mouth  is  the  greatest  honour.  God  had 
In  times  past  spoken  by  the  mouth  of  His  prophets,  who 
had  declared  the  Church's  betrothal;  tlie  bride  now  longs 
for  contact  with  the  mouth  of  the  Bridegroom  Himself  (Job 
2?.  I-';  Luke  4.22;  Hebrews  1.1,2).  True  of  the  Church 
before  tlie  first  advent,  longing  for  "  the  hope  of  Israel," 
"  tlie  desire  of  all  nations ;"  also  the  awakened  soul  long- 
ing tor  tlie  kiss  oi  reconciliation  ;  and  further,  the  kiss  that 
is  tlio  tolten  of  the  marriage  contract  (Hosea  2. 19,  20),  and 
oijricndship  (1  Samuel  20.  41;  John  14.  21 ;  15.  15).  tUy  love 
—Ih'brew,  loves,viz.,  tokens  of  love,  loving  blandishments. 
-vvliie — which  makes  glad  "  the  heavy  heart"  of  one  ready 
to  perisli,  so  that  he  "remembers  his  mlsei-y  no  more" 
(Proverbs  31.  6,  7).  So,  in  a  "better"  sense,  Christ's  love 
(Habukkuk  3. 17,  18).  He  gives  the  same  praise  to  the 
brides  love,  witli  the  emphatic  addition,  "  How  much" 
(ch.  4.  10).  Wine  was  created  by  His  first  miracle  (John 
2.),  and  was  the  pledge  given  of  his  love  at  tlie  last  supper. 
The  spiritual  wine  is  His  blood  and  His  spirit,  the  "  new" 
and  better  wine  of  the  kingdom  (Matthew  26.  29),  which 
we  can  never  drink  to  "excess,"  as  the  other  (Ephesians 
o.  18;  cf.  Psalm  23.  5;  Isaiah  55.  1).  3.  Rather,  "As  regards 
the  savour  of  thy  ointments,  it  is  good."  [MatJbek.]  In 
ch.  4.  10, 11,  the  Bridegroom  reciprocates  the  praise  of  the 
bride  in  the  same  terms,  tlty  name — Christ's  character 
and  office  as  the  "Anointed"  (Isaiah  9.6;  61. 1),  as  "the 
savour  of  ointments"  is  the  graces  that  surround  His 
person  (Psalm  45.  7,  8).  Ecclesiastes  7.  1,  in  its  fullest 
sense,  applies  to  Him.  The  holy  anointing  oil  of  the 
high  priest,  which  it  was  death  for  any  one  else  to  make 
(so  Acts  4.  12),  implies  the  exclusive  preciousness  of  Mes- 
siah's name  (Exodus  30.23-28,31-38;  so  Mary  brake  the 
box  of  precious  ointment  over  Him,  appropriately,  Mark 
14.  5,  the  broken  box  typifying  His  body,  which,  when 
broken,  dilTused  all  grace):  compounded  of  various  spices, 
«fec.  (Colossians  1.  19;  2.  9);  of  sweet  odour  (Epliesians  5.  2). 
pourcdl— (Isaiah  53.  12;  Romans  5.  5.)  therefore — because 
of  the  manifestation  of  God's  character  in  Christ  (1  John 
4.  9,  19).  So  the  penitent  woman  (Luke  7.  37,  38,  47).  vir- 
gins—the pure  in  heart  (2  Corinthians  11.2;  Revelation 
14.  4).  The  same  Hebrew  is  translated,  "  thy  hidden  ones" 
(Psalm  83. 3).  The  "  ointment"  of  the  Spirit  "  poured  forth" 
produces  the  "love  of  Christ"  (Romans  5.  5).  4.  (1.)  The 
cry  of  ancient  Israel  .for  Messiah,  ex.  gr.,  Simeon,  Anna, 
&c.  (2.)  The  cry  ot  an  awakened  soul  for  the  drawing  of 
tlie  Spirit,  after  it  has  got  a  glimpse  of  Christ's  loveliness 
and  its  own  helplessness.  Draw  me — The  Father  draws 
(John  6.  44).  Tlie  Son  draws  (Jeremiah  31.  3;  Hosea  11.  4; 
Jolin  12.32).  "Draw"  here,  and  "Tell"  (v.  7),  reverently 
qualify  llie  word  "kiss"  (v.  2).  me,  ive— no  believer  de- 
sires to  go  to  heaven  alone.  We  are  converted  as  indi- 
viduals;  we  follow  Christ  as  joined  in  a  communion  of 
saints  (John  1.41,  45).  Individuality  and  community  meet 
in  the  bride,  run— her  earnestness  kindles  as  she  prays 
(Isaiah  40.  31 ;  Psalm  119.  32,  60).  after  tliee— not  before 
(John  10.  4).  King  .  .  .  liroiigltt  mc  into— (Psalm  45.  14, 
15;  Jolin  10. 16.)  He  is  tlie  anointed  Priest  {v.  3);  King  {v. 
4).  chambers — her  prayer  is  answered  even  beyond  her 
desires.  Not  only  is  she  permitted  to  run  after  Him,  but 
is  brouglit  into  tlie  inmost  pavilion,  where  Eastern  kings 
admitted  none  but  the  most  intimate  friends  (Esther  4. 
11 ;  5.  2;  Psalm  27.  5).  The  erection  of  the  temple  of  Solo- 
mon was  the  first  bringing  of  the  bride  into  permanent, 
instead  of  migratory  chambers  of  the  King.  Christ's 
body  on  earth  was  the  next  (John  2,21),  whereby  believers 
are  brought  within  the  veil  (Ephesians  2.  6 ;  Hebrews  10. 
19,  20).  Entrance  into  the  closet  for  prayer  is  the  first  st«p. 
The  earnest  of  the  future  bringing  into  heaven  (John  14. 3). 
/fw  chambers  are  the  bride's  also  (Isaiah  26.  20).  There  are 
various  chambers,  plural  (John  14.  2).  lie  glad  and  rejoice 
— inward  and  outivard  rejoicing.  In  thee — (Isaiah  61. 10; 
Philippians  4. 1,  4).  Not  in  our  spiritual  frames  (Psaira  30. 
C,  7).  remember — rather,  commemorate  with  praises  (Isaiah 
63.  7).  The  mere  remettibrance  of  spiritual  joys  is  better 
than  the  present  enjoymerU  of  carnal  ones  (Psalm  4.  6,  7). 
nprlglit— rather,  uprightly,  sincerely  (Psalm  58. 1 ;  Romans 
12.  9);  so  Nathaniel  (John  1.  47);  Peter  (John  21. 17);  or  de- 
i»xvedly.  [Maubkb.]  5.  black— vm.,  "as  the  tents  of 
416 


Kedar,"  equivalent  to  blackness  (Psalm  120.  5).  She  draws 
the  image  from  the  black  goatskins  with  which  the 
Scenlte  Arabs  ("Kedar"  was  in  Arabia  Petrsea)  cover 
their  tents  (contrasted  with  the  splendid  state  tent  In 
which  the  King  was  awaiting  His  bride  according  to 
Eastern  custom);  typifying  the  darkness  of  man's  natu- 
ral state.  To  feel  this,  and  yet  also  feel  one's  self  in  Jesus 
Christ  "comely  as  the  curtains  of  Solomon,"  marks  the 
believer  (Romans  7. 18,  &c. ;  8.1);  1  Timothy  1. 15,  "I  am 
chief:"  so  she  says  not  merely,  "  I  was,"  but  "  I  am  ;"  still 
black  in  herself,  but  comely  through  His  comeliness  put 
upon  her  (Ezekiel  16.  14).  curtains— first,  the  hangings 
and  veil  in  the  temple  of  Solomon  (Ezekiel  16. 10);  then, 
also,  the  "fine  linen  which  is  the  righteousness  of  saints" 
(Revelation  19.  8),  the  white  wedding  garment  provided 
by  Jesus  Christ  (Isaiah  61.  10;  Matthew  22.  11;  1  Corin- 
thians 1.  30;  Colossians  1.  38;  2. 10;  Revelation  7. 14).  His- 
torically, the  dark  tents  of  Kedar  represent  the  Gentile 
ChurcU  (Isaiah  60.  3-7,  &c.).  As  the  vineyard  at  tlie  close 
is  transferred  from  the  Jews,  who  had  not  kept  their 
own,  to  the  Gentiles,  so  the  Gentiles  are  introduced  at 
the  commencement  of  the  Song;  for  they  were  among 
the  earliest  inquirers  after  Jesus  Christ  (Matthew  2.);  the 
wise  men  from  the  East  (Arabia,  or  Kedar).  daughters 
of  Jerasaleni— professors,  not  the  bride,  or  "  the  virgins," 
yet  not  enemies;  invited  to  gospel  blessings  (ch.  3. 10, 11); 
so  near  to  Jesus  Christ  as  not  to  be  unlikely  to  find 
Him  (ch.5.  8);  desirous  to  seek  Him  with  her  (ch.  6,1; 
cf.  ch.  6. 13;  7. 1,  5,  8).  In  ch.  7.  8,  9,  the  bride's  Beloved  be- 
comes their  Beloved  ;  not,  however,  of  all  of  them  (ch.  8.  4; 
cf.  Luke  23.  27,  28).  6.  She  feels  as  if  her  blackness  was  so 
great  as  to  be  gazed  at  by  all.  mother's  children — (Mat- 
thew 10.  36.)  She  is  to  forget  "her  own  people  and  her 
father's  house,"  i.  e.,  the  worldly  connections  of  her  unre- 
generate  state  (Psalm  45,  10);  they  had  maltreated  her 
(Luke  15. 15, 16).  Children  of  the  same  mother,  but  not  the 
same  father  [Maueek]  (John  8.  41-44).  They  made  her  a 
common  keeper  of  vineyards,  whereby  the  sun  looked 
upon,  i.e.,  burnt  her;  thus  she  did  "not  keep  her  own" 
vineyard,  I.  e.,  fair  beauty.  So  the  world,  and  the  soul 
(Matthew  16.26;  Luke  9.25).  The  believer  has  to  watch 
against  the  same  danger  (1  Corinthians  9.  27).  So  he  will 
be  able,  instead  of  the  self-reproach  here,  to  say  as  ch.  8. 
12.  T.  my  soul  loveth— more  intense  than  "  the  virgins" 
and  "the  upright  love  thee"  (v.  3,  4;  Matthew  22.  37).  To 
carry  out  the  design  of  the  allegory,  the  royal  encamp- 
ment is  here  represented  as  moving  from  place  to  place, 
in  search  of  green  pastures,  under  the  Shepherd  King 
(Psalm  23).  The  bride,  having  first  enjoyed  communion 
wltli  him  in  the  pavilion,  is  willing  to  follow  Him  into 
labours  and  dangers;  arising  from  all  absorbing  love 
(Luke  14.  26) ;  this  distinguishes  her  from  the  formalist 
(John  10.  27;  Revelation  14.  4).  feedest— tendest  thy  flock 
(Isaiah  40. 11 ;  Hebrews  13. 20 ;  1  Peter  2. 25 ;  5. 4 ;  Revelation 
7. 17.)  No  single  type  expresses  all  the  oflice  of  Jesus  Christ, 
hence  arises  the  variety  of  diverse  Images  used  to  portray 
the  manifold  aspects  of  Him:  these  would  be  quite  incon- 
gruous, if  the  Song  referred  to  the  earthly  Solomon.  Her 
intercourse  with  Him  is  peculiar.  She  hears  His  voice, 
and  addresses  none  but  Himself.  Yet  it  is  through  a  veil; 
she  sees  Him  not  (Job  23.  8,  9).  If  we  would  be  fed,  we 
must  follow  the  Shepherd  through  the  whole  breadth  of 
His  word,  and  not  stay  on  one  spot  alone,  makest  ...  to 
rest — distinct  from  "  feedest;"  periods  of  rest  are  vouch- 
safed after  labour  (Isaiah  4.  6;  49.  10;  Ezekiel  34.  13-15). 
Communion  In  private  must  go  along  with  public  follow- 
ing of  Him.  turneth  aside — rather,  one  veiled,  i.  e.,  as  a 
harlot,  not  His  true  bride  (Genesis  38. 15)  [Gesenius];  or  as 
a  mourner  (2  Samuel  15.  30)  [Weiss]  ;  or  as  one  unknown. 
[Matjbeb.]  All  imply  estrangement  from  the  Bridegroom. 
She  feels  estranged  even  among  Christ's  true  servants,  an- 
swering to  "  thy  companions"  (Luke  22.  28),  so  long  as  sh« 
has  not  Himself  present.  The  opposite  spirit  to  1  Corin- 
thians 3.  4.  8.  If— She  ought  to  have  known  (John  14.  8,  9). 
The  confession  of  her  ignorance  and  blackness  (v.  5)  leads 
Him  to  call  her  "  fairest"  (Matthew  12.  20).  Her  jealousy 
of  letting  even  "His  companions"  take  the  place  of  Him- 
self (v.  7)  led  her  too  far.    He  directs  lier  to  follow  them,  as 


Christ  givelh  Ms  Church  gracious  Promises.     SOLOMON'S  SONG   II. 


The  Love  of  Christ  and  the  Churc/L 


they  follow  Him  (1  Corinthians  11. 1 ;  Hebrews  G.  10, 12) ;  to 
use  ordinances  and  the  ministry;  where  they  are  He  is 
(Jeremiah  6.  16;  Matthew  18.19,20;  Hebrews  10.  25).  In- 
dulging in  isolation  is  not  the  way  to  find  Him.  It  was 
thus,  literally,  that  Zipporah  found  her  bridegroom  (Ex- 
odus 2. 10).  The  bride  unhesitatingly  asks  the  watchmen 
afterwards  (ch.  3.  3).  kids — (John  21. 15.)  Christ  is  to  be 
found  in  active  ministrations,  as  well  as  in  prayer  (Prov- 
erbs 11.  25).  sUepUercU'  tents — ministers  in  the  sanctuary 
(Psalm  84.  1).  9.  Iiorses  in  Pliaraoli's  cUarlots — cele- 
brated for  beauty, swiftness, and  ardour,  a.t,  the  Red  Sea  (Ex- 
odus 1-1. 15).  These  qualities,  which  seem  to  belong  to'the 
ungodly,  really  belong  to  the  saints.  [Moody  Stuart.] 
The  allusion  may  be  to  the  horses  brought  at  a  high  price 
by  Solomon  out  of  Egypt  (2  Chronicles  1.  16, 17).  So  the 
bride  is  redeemed  out  of  spiritual  Egypt  by  the  true  Solo- 
mon, at  an  infinite  price  (Isaiah  51. 1 ;  1  Peter  1. 18, 19).  But 
the  deliverance  from  Pharaoh  at  the  Red  Sea  accords  with 
the  allusion  to  the  tabernacle  (ch.  1.5;  3.  6,7);  it  rightly  is 
put  at  the  beginning  of  the  Church's  call.  The  ardour  and 
beauty  of  the  bride  are  the  point  of  comparison ;  (v.  4) "  run ;" 
(v. 5)  "comely."  Also,  like  Pharaoh's  horses,  she  forms  a 
great  company  (Revelation  19.7,14).  As  Jesus  Clirist  is 
both  Shepherd  and  Conqueror,  so  believers  are  not  only 
His  sheep,  but  also,  as  a  Church  militaM  now.  His  chariots 
and  Jiorses  (ch.  6.  4).  10.  rows  of  je-wels — (Ezekiel  16. 11, 12, 
13.)  Olekius  says,  Persian  ladies  wear  two  or  three  rows 
of  pearls  round  the  head,  beginning  on  the  forehead  and 
descending  down  to  the  cheeks  and  under  the  chin,  so  that 
their  faces  seem  to  be  set  in  pearls  (Ezekiel  16.  11).  The 
comparison  to  the  horses  (v.  9)  implies  the  vital  energy  of 
the  bride ;  this  verse,  her  superadded  graces  (Proverbs  1. 
9 ;  4. 9 ;  1  Timothy  2.  9 ;  2  Peter  1. 5).  11.  We— The  Trinity 
implied  by  the  HolyGhost,  whether  it  was  so  by  the  writer 
of  the  Song  or  not  (Genesis  1.  26;  Proverbs  8.  30;  30.4). 
"The  Jews  acknowledged  God  as  king,  and  Messiah  as 
king,  in  interpreting  the  Song,  but  did  not  know  that  tliese 
two  are  one."  [Leighton.]  make— not  merely  ^ii'e  (Ephe- 
Bians  2. 10).  borders  of  gold,  '^vitU  studs  [t.  e.,  spots]  of 
silver— Jesus  Christ  delights  to  give  more  "to  him  that 
hath"  (Matthew  25.  29).  He  crowns  His  own  work  In  us 
(Isaiah  26.  12).  The  "borders"  here  are  equivalent  to 
"  rows"  (v.  10);  but  here,  the  King  seems  to  give  the  finish 
to  her  attire,  by  adding  a  crown  (borders,  or  circles)  of  gold 
studded  with  silver  spots,  as  Esther  2.  17.  Both  the  royal 
and  nuptial  crown,  or  chaplet.  The  Hebrew  for  "spouse" 
(ch.  4. 8)  is  a  crowned  one  (Ezekiel  16. 12;  Revelation  2. 10). 
The  crown  is  given  at  once  upon  conversion,  in  title,  but 
in  sensible  possession  afterwards  (2  Timothy  4.  8).  13. 
AVUile— It  is  the  presence  of  the  Sun  of  Righteousness 
that  draws  out  the  believer's  odours  of  grace.  It  was  tlie 
sight  of  Him  at  table  that  caused  the  two  women  to  bring 
forth  their  ointments  for  Him  (Luke  7.  37,  38;  John  12.  3; 
2  Corinthians  2. 15).  Historically  fulfilled  (Matthew  2.  H); 
spiritually  (Revelations  3.  20);  and  in  church  worship 
(Matthew  IS.  20);  and  at  the  Lord's  Supper  especially,  for 
here  public  communion  with  Him  at  table  ainidst  His 
friends  is  spoken  of,  as  v.  4  refers  to  private  communion  (1 
CX)rinthians  10. 16, 21);  typically  (Exodus  24. 9-11);  the  future 
perfect  fulfilment  (Luke  22. 30;  Revelation  19.  9).  The  alle- 
gory supposes  the  King  to  have  stopped  in  His  move- 
uieuts  and  to  be  seated  with  His  friends  on  the  divan. 
What  grace  that  a  table  should  be  prepared  for  us,  whilst 
still  militant  (Psalm  23.  5) !  n\y  spikenard— not  boasting, 
but  owning  the  Lord's  grace  to  and  in  her.  The  spikenard 
is  a  lowly  herb,  the  emblem  of  humility.  She  rejoices 
tliat  He  is  well  pleased  with  her  graces.  His  own  work 
(PhiUppians  4.  18).  13.  bundle  of  niyrrk— abundant 
prcciousness  (Greek)  (1  Peter  2. 7).  Even  a  little  myrrh  was 
costly ;  much  more  a  bundle  (Colosslans  2.  9).  Burkowks 
takes  it  of  a  scent-box  filled  with  liquid  myrrh;  the  liquid 
obtained  by  incision  gave  the  tree  Its  chief  value.  Uc— 
rather,  it ;  it  is  the  myrrh  that  lies  In  the  bosom,  as  the 
cluster  of  campliire  is  in  the  vineyards  (v.  IJ).  all  nlgUt 
—an  undivided  heart  (Ephesians  3. 17;  contrast  Jeremiah 
4. 14 ;  Ezekiel  16. 15,  30).  Yet  on  account  of  the  everlasting 
covenant,  God  restores  the  adulteress  (Ezekiel  16.60,62; 
Hosea  2. 2,  <&c.).  The  night  is  the  whole  present  dispensa- 
27 


tion  till  the  everlasting  day  dawns  (Romans  13. 12).  Also, 
lit.,  night  (Psalm  119. 147, 148),  the  night  of  affliction  (Psalm  42. 
8).  14.  cl»ister— Jesus  Christ  Is  one,  yet  viani/old  in  His 
graces,  camplilrc— or,  cypress.  The  hennah  is  meant, 
whose  odorous  tlowers  grow  in  clusters,  of  a  colour  white 
and  yellow  softly  blended ;  its  bark  is  dark,  the  foliage  light 
green.  Women  deck  their  persons  with  them.  The  loveli- 
ness of  Jesus  Christ,  vineyards— appropriate  in  respect  to 
Him  who  is  "  the  vine."  The  spikenard  was  for  the  banquet 
(r.  12);  themyrrh  was  in  her  bosom  continually  (v.  13);  the 
camphire  is  in  the  midst  of  natural  beauties, which,  though 
lovely,  are  eclipsed  by  the  one  cluster  Jesus  Christ  pre- 
eminent above  them  all.  En-gedl— In  South  Palestine, 
near  the  Dead  Sea  (Joshua  15. 62;  Ezekiel  47. 10),  famed  for 
aromatic  shrubs.  15.  fair— He  discerns  beauty  in  her, 
who  had  said,  "I  am  black"  (v.  5),  because  of  the  everlast- 
ing covenant  (Psalm  45. 11 ;  Isaiah  62.  5 ;  Ephesians  1.  4,  5) 
doves'  eyes— large  and  beautiful  in  \he  doves  of  Syria 
The  prominent  features  of  her  beauty  (Matthew  10. 16) 
gentleness,  innocence,  and  constant  love,  emblem  of  the 
Holy  Ghost,  who  changes  us  to  His  own  likeness  (Genesis 
8. 10, 11 ;  Matthew  3. 16).  The  opposite  kind  of  eyes  (Psalm 
101. 5 ;  Matthew  20. 15 ;  2  Peter  2. 14).  IG.  Reply  of  the  Bride. 
She  presumes  to  call  Him  beloved,  because  He  called  her 
so  first.  Thou  callest  me  "fair;"  if  I  am  so  it  is  not  in 
myself,  it  is  all  from  thee  (Psalm  90. 17);  but  Thou  art  fair 
in  thyself  (Psalm  45.  2).  pleasant — (Proverbs  3. 17)  towards 
thy  friends  (2  Samuel  1.  26).  bed  .  .  .  green- the  couch  of 
gi'een  grass  on  which  the  King  and  His  bride  sit  to  "  rest 
at  noon."  Thus  her  prayer  in  v.  7  is  here  granted ;  a  green 
oasis  in  the  desert,  always  found  near  waters  in  the  East 
(Psalm  23.2;  Isaiah  41.17-19).  The  scene  Is  a  kiosk,  or 
sumnaer-house.  Historically,  the  literal  resting  of  the 
Babe  of  Bethlehem  and  his  parents  on  the  green  grass 
provided  for  cattle  (Luke  2).  In  this  verse  there  is  an  in- 
cidental allusion,  in  v.  15,  to  the  oflering  (Luke  2.24).  So 
the  "cedar  and  fir"  ceiling  refers  to  the  temple  (1  Kings 5. 
6-10;  6.  1.5-18);  type  of  the  heavenly  temple  (Revelation 
21.  22).  17.  o»ir  Iiouse — see  note,  v.  16;  but  primarily,  the 
kiosk  (Isaiah  11. 10),  "  His  rest."  Cedar  is  pleasing  to  the 
eye  and  smell,  hard,  and  never  eaten  by  worms,  fir — 
rather,  cypress,  which  is  hard,  durable,  and  fragrant,  of  a 
reddish  hue.  [Genesius,  Weiss,  and  Maurer.]  Con- 
tra.sted  with  the  shifting  "  tents"  (v. 5),  His  house  is  ''our 
house"  (Psalm  92. 13;  Ephesians  2. 19;  Hebrews  3.  0).  Per- 
fect oneness  of  Him  and  the  bride  (John  14.20;  17.  21), 
There  is  the  shelter  of  a  princely  roof  from  the  sun  (Psalm 
121. 6),  without  the  confinement  of  walls,  and  amidst  rural 
beauties.  The  carved  ceiling  represents  the  wondrous 
excellencies  of  His  Divine  nature. 

CHAPTER   II. 

Ver.  1-17.  1.  rose— if  applied  to  Jesus  Christ,  it,  with 
the  white  lily  (lowly,  2  Corinthians  8.  9),  answers  to 
"  white  and  ruddy"  (ch.  5. 10).  But  it  is  rather  the  meadoio- 
saff^on;  the  Hebreiv  means  radically  a  plant  with  a  pun- 
gene  bulb,  inapplicable  to  the  rose.  So  Syi-iac.  It  is  of  a 
white  and  violet  colour.  [Maurer,  Gesenius,  and 
Weiss.]  The  bride  thus  speaks  of  herself  as  lowly  though 
lovely,  in  contrast  with  tlie  lordly  "  apple"  or  citron  tree, 
the  bridegroom  (v.  3);  so  the  "  lily"  is  applied  to  her  (i-.  2). 
SUaron— (Isaiah  35.1,  2.)  In  North  Palestine,  between 
ISIount  Tabor  and  Lake  Tiberias  (1  Chronicles  5. 16).  LXX. 
and  Vulgate  translate  it  "a  plain:"  though  they  err  in  this, 
the  Hebrew  Bible  not  elsewhere  favouring  it,  yet  the  par- 
allelism to  valleys  shows  that,  in  the  proper  name  Sharon, 
there  is  here  a  tacit  reference  to  its  meaning  of  lowliness. 
Beauty,  delicacy,  and  lowliness,  are  to  be  in  her,  as  they 
were  in  Him  (Matthew  11.  29).  3.  Jesus  Christ  to  the  Bride 
(Matthew  10. 16;  John  15.  19;  1  John  5. 19).  Thorns,  equiv- 
alent to  the  wicked  (2  Samuel  23.  6 ;  Psalm  57.  A),  dangb- 
ters — of  men,  not  of  God  ;  not  "the  virgins."  "If  thou 
art  the  lily  of  Jesus  Christ,  take  heed  lest  by  impatience, 
rash  judgments,  and  pride,  thou  tliyself  become  a  tliorn.' 
[Luther.]  3,  Her  reply,  apple — generic  term;  including 
the  golden  citron,  pomegranate,  and  orange  apple  (Prov- 
erbs 25.  U).    He  combines  the  shadow  and  fragrance  of  the 

417 


Hope  and  Calling  of  the  Church. 


SOLOMON'S  SONG   II. 


John  the  BaptisCa  Minislry. 


dtron  with  the  sweetness  of  the  orange  and  pomegranate 
frait.  The  foliage  is  perpetual ;  throughout  the  year  a 
succession  of  blossoms,  fruit,  and  perfume  (James  1. 17). 
among  the  sons — pai'allel  to  "among  the  daughters" 
(v.  2).  He  alone  Is  ever  fruitful  among  the  fruitless  wild 
trees  (Psalm  89.  6;  Hebrews  1.  9).  I  sat .  .  .  witfx  deligUt— 
lit.,  I  eagerly  desired  and  sat  (Psalm  9-1. 19 ;  Mark  6. 31 ;  Ephe- 
sians  2.  6;  1  Peter  1.  8).  slijulo^v— (Psalm  121.  5;  Isaiah  4.  6; 
25.4;  82.2.)  Jesus  Christ  Interposes  the  shadow  of  His 
ci'oss  between  the  blazing  raj's  of  justice  and  us  sinners, 
fruit— faith  plucks  it  (Proverbs  3. 18).  Man  lost  the  tree 
of  life  (Genesis  3).  Jesus  Christ  regained  it  for  him;  he 
eats  it  partly  now  (Psalm  119.  103;  John  6.55,57;  1  Peter 
2.3),  fully  hereafter  (Revelation  2.7;  22.2,14);  not  efirned 
by  the  sweat  of  his  brow,  or  by  his  righteousness  (Romans 
10).  Contrast  the  worldling's  fruit  (Deuteronomy  32.32; 
Luke  15. 16).  4.  Historically  fulfilled  in  the  joy  of  Simeon 
and  Anna  in  the  temple,  over  the  infant  Saviour  (Luke  2.), 
and  that  of  Mary  too  (cf.  Luke  1.  53);  typified  (Exodus  24. 
9-11).  Spiritually,  the  bride  or  beloved  is  led  (v.  4)  first  into 
the  King's  chambers,  thence  is  drawn  after  Him  in  answer 
to  her  prayer ;  is  next  received  on  a  grassy  couch  under  a 
cedar  kiosk;  and  at  last  in  a  "banqueting  hall,"  such  as, 
Joseph  us  says,  Solomon  had  in  his  palace,  "wherein  all 
the  vessels  were  of  gold"  (Antiquities,  8.5,  2).  The  transi- 
tion is  from  holy  retirement  to  public  ordinances,  church- 
worship,  and  the  Lord's  Supper  (Psalm  36.  8).  The  bride, 
as  tlie  queen  of  Sheba,  is  given  "all  her  desire"  (1  Kings 
10.13;  Psalm  63.  5;  Ephesians  3.  8, 16-21 ;  Philippians  4. 19); 
type  of  the  heavenly  feast  hereafter  (Isaiah  25. 6,  9),  liia 
lianner  .  .  .  love— After  having  rescued  us  from  the 
enemy,  our  victorious  captain  (Hebrews  2. 10)  seats  us  at 
the  banquet  under  a  banner  inscribed  with  His  name, 
"love"  (1  John  4.  8).  His  love  conquered  us  to  Himself; 
this  banner  rallies  round  us  the  forces  of  Omnipotence,  as 
our  protection:  it  marks  to  what  country  we  belong, 
lieaven,  the  abode  of  love,  and  in  what  we  most  glory,  the 
cross  of  Jesus  Christ,  through  which  we  triumph  (Romans 
8.37;  1  Corinthians  15.  57 ;  Revelation  3. 21).  Cf.  with  "over 
me"  (Deuteronomy  33.  27),  "  underneath  are  the  everlasting 
arms."  5.  flagons— Maukkr  prefers  translating,  "dried 
raisin  cakes:''  from  t\\e  Hebrew  root  flre,  viz.,  dried  by 
heat.  But  the  "house  of  wine"  (Margin,  v.  4)  favours 
"flagons:"  the  "new  wine"  of  the  kingdom,  the  Spirit  of 
Jesus  Christ,  apples- from  the  tree  (v.  3),  so  sweet  to  her, 
the  promises  of  God.  sick  of  love— the  highest  degree  of 
sensible  enjoyment  that  can  be  attained  here.  It  may  be 
at  an  early  or  late  stage  of  experience,  Paul  (2  Corin- 
thians 12.7).  In  the  last  sickness  of  J.  Welch,  he  was 
overheard  saying,  "Lord,  hold  thine  hand,  it  is  enough; 
thy  servant  is  a  clay  vessel,  and  can  hold  no  more." 
[Fleming,  Fulf.  Script.]  In  most  cases  this  intensity  of 
joy  is  reserved  for  the  heavenly  banquet.  Historically, 
Israel  had  it,  when  the  Lord's  glory  filled  the  tabernacle, 
and  afterwards  the  temple,  so  that  the  priests  could  not 
stand  to  minister;  so  in  the  Christian  Church,  on  Pente- 
cost. The  bride  addresses  Christ  mainly,  though  in  her 
rapture  she  uses  the  plural,  "Stay  (2/e)  me,"  speaking  gen- 
erally. So  far  from  asking  the  withdrawal  of  the  manifes- 
tations which  had  overpowered  her,  she  asks  for  more :  so 
"  fa-intcth  for"  (Psalm  84.  2);  also  Peter,  on  the  mount  of 
transfiguration  (Luke  9. 33),  "  Let  us  make,  &c.,  not  knotving 
ti'hat  ho  said."  6.  The  "stay"  she  prayed  for  (i-.  5)  is 
granted  (Deuteronomy  33.  12,  27;  Psalm  37.24;  Isaiah  41. 
16).  None  can  pluck  from  that  embrace  (John  10. 28-30).  His 
hand  keeps  us  from  falling  (Matthew  14.  30,  31),  to  it  we 
may  commit  ourselves  (Psalm  31.5).  The  "left"  is  the 
inferior  hand,  by  which  the  Lord  less  signally  manifests 
His  love,  than  by  the  right;  the  secret  hand  of  ordinary 
providence,  as  distinguished  from  that  of  manifested 
grace  (the  "right.")  They  really  go  together,  though 
sometimes  they  seem  divided;  here  both  are  felt  at 
once.  Theodoret  takes  the  left  hand,  equivalent  to 
Judgment  and  wrath;  the  right,  equivalent  to  honour 
and  love.  Tlie  hand  of  justice  no  longer  is  lifted  to 
smite,  but  is  under  the  head  of  the  believer  to  support 
(Isaiah  42.  21),  the  hand  of  Jesus  Christ  pierced  by  justice 
u»r  our  sin  supports  us.  The  charge  not  to  disturb  the  be- 
418 


loved  occurs  thrice;  but  the  sentiment  here,  "His  left 
hand,"  &c.,  nowhere  else  fully;  which  accords  with  the 
intensity  of  joy  (v.  5)  found  nowhere  else ;  in  ch.  8.  3,  it  is 
only  conditional,  "should  embrace,"  not  "doth."  7.  Not 
an  oath  "by  the  roes;"  but  a  solemn  charge,  to  act  as 
cautiously  as  the  hunter  would  with  the  wild  roes,  whicb 
are  proverbially  timorous;  he  must  advance  with  breath- 
less circumspection,  if  he  is  to  take  them ;  so  he  who  would 
not  lose  Jesus  Christ  and  His  Spirit,  which  is  easily 
grieved  and  withdrawn,  must  be  tender  of  conscience  and 
watchful  (Ezekiel  16.  43;  Ephesians  4.  30;  6. 15;  1  Thessa- 
lonians  5. 19).  In  Margin,  title  of  Psalm  22.,  Jesus  Christ 
is  called  the  "Hind  of  the  morning,"  hunted  to  death  by 
the  dogs  (cf.  V.  8,  9,  where  He  is  represented  as  bounding 
on  the  hills,  Psalm  18.  33).  Here  He  is  resting,  but  with  a 
repose  easily  broken  (Zephaniah  3. 17).  It  is  thought  a 
gross  rudeness  in  the  East  to  awaken  one  sleeping,  es- 
pecially a  person  of  rank,  my  love— in  Hebrew,  Feminine 
for  Masculine,  the  abstract  for  concrete,  Jesus  Christ  being 
the  embodiment  of  love  itself  (ch.  3. 5 ;  8. 7),  where,  as  here, 
the  context  requires  it  to  be  applied  to  Him,  not  her.  She 
too  is  "  love"  (ch.  7.  6),  for  His  love  calls  forth  her  love. 
Presumption  in  the  convert  is  as  grieving  to  the  Spirit  as 
despair.  The  lovingness  and  pleasantness  of  the  hind  and 
roe  (Proverbs  5.  19)  is  included  in  this  image  of  Jesus 
Christ. 

Canticle  II.— Ch.  2.  8;  3.  5.— John  the  Baptist's  Min- 
istry. 8.  voice — an  exclamation  of  joyful  surprise,  evi- 
dently after  a  long  silence.  The  restlessness  of  sin  and 
fickleness  in  her  had  disturbed  His  rest  with  her,  which 
she  had  professed  not  to  wish  disturbed  "  till  He  should 
please."  He  left  her,  but  in  sovereign  grace  unexpectedly 
heralds  His  return.  She  awakes,  and  at  once  recognizes 
His  voice  (1  Samuel  3.  9, 10;  John  10.  4);  her  sleep  is  not  so 
sinfully  deep  as  in  ch.  5.  2.  leaping— bounding,  as  the 
roe  does,  over  the  roughest  obstacles  (2  Samuel  2.18;  1 
Chronicles  12.  8);  as  the  father  of  the  prodigal  "had  com- 
passion and  7-an"  (Luke  15.  20).  npon  tlie  hills— as  the 
sunbeams  glancing  from  hill  to  hill.  So  Margin,  title  of 
Jesus  Christ  (Psalm  22.),  "Hind  of  the  morning"  (type  of 
His  resurrection).  Historically,  the  coining  of  the  king- 
dom of  heaven  (the  gospel  dispensation),  announced  by 
John  Baptist,  is  meant;  it  primarily  is  the  garden  or 
vineyard;  the  bride  is  called  so  in  a  secondary  sense. 
"The  voice"'  of  Jesus  Clirist  is  indirect,  through  "the 
friend  of  the  bridegroom"  (John  3.  29),  John  the  Baptist. 
Personally,  He  is  silent  during  John's  ministration,  who 
awoke  the  long  slumbering  Church  with  the  cry,  "Every 
hill  shall  be  made  low,"  in  the  spirit  of  Elias,  on  the  "  rent 
mountains"  (1  Kings  19. 11;  cf.  Isaiah  52.  7).  Jesus  Christ 
is  implied  as  coming  with  intense  desire  (Luke  22.  15;  Hc- 
bi-ews  10.  7),  disregarding  the  mountain  hindrances  raised 
by  man's  sin.  9.  lie  standetli— after  having  bounded 
over  the  intervening  space  like  a  roe.  He  often  stands 
near  when  our  unbelief  hides  Him  from  us  (Genesis  28. 
16 ;  Revelation  3. 14-20).  His  usual  way ;  long  promised 
and  expected;  sudden  at  last;  so,  in  visiting  the  second 
temple  (Malachi  3. 1);  so  at  Pentecost  (Acts  2. 1,  2);  so  in 
visiting  an  individual  soul,  Zaccheus  (Luke  19.  5,  6;  John 
3.  8);  and  so,  at  the  second  coming  (Matthew  24,  48.  50;  2 
Peter  3. 4, 10).  So  it  shall  be  at  His  second  coming  (1  Thes- 
salonians  5.  2,  3).  wall— over  the  cope  of  which  He  is  first 
seen;  next.  He  looks  through  (not  forth  ;  for  He  is  outside) 
at  the  windows,  glancing  suddenly  and  stealthily  (not  as 
Et\glish  Version,  "showing  Himself")  through  the  lattice. 
The  prophecies,  types,  &c.,  were  lattice  glimpses  of  Him 
to  the  Old  Testament  Church,  in  spite  of  the  wall  of  sepa- 
ration which  sin  had  raised  (John  8.  56);  clearer  glimpses 
were  given  by  John  Baptist,  but  not  unclouded  (John  1. 
26).  The  legal  wall  of  partition  was  not  to  be  removed 
until  His  death  (Ephesians  2. 14, 15;  Hebrews  10. 20).  Eveu 
now.  He  is  only  seen  hy  faith,  through  the  window's  of  Hi.s 
Word  and  the  lattice  of  ordinances  and  sacraments  (Lnke 
24.  35;  John  14.  21);  not  full  vision  (1  Corinthians  13. 12);  an 
incentive  to  our  looking  for  His  second  coming  (Isaiah  33. 
17;  Titus  2. 13).  10, 11.  Loving  reassurance  given  by  Jesus 
Christ  to  the  bride,  lest  she  should  think  that  He  had 
ceased  to  love   her,  on  account  of  her  unfaithfulness, 


ChrisCs  Care  of  the  Church. 


SOLOMON'S  SONG  II. 


The  Profession  of  the  Church. 


which  had  occasioned  His  temporary  withdrawal.  He 
aUnres  her  to  brighter  than  worldlj' joys  (Micah  2. 10).  Not 
only  does  tlie  saint  wish  to  depart,  to  be  with  Him,  but  He 
still  more  desires  to  have  tlie  saint  with  Him  above  (John 
17.  34).  Historically,  the  vineyard  or  garden  of  the  King, 
here  first  introduced,  is  "the  kingdom  of  heaven  preached" 
by  Jolm  Baptist,  before  whom  "  tlie  Law  and  tlie  pi'ophets 
were"  (Luke  16.  16).  11.  tlie  -winter— the  law  of  the  cov- 
enant of  works  (Matthew  4.  16).  rain  is  over— (Hebrews 
12.18-24;  IJohn  2.8).  Then  first  the  Gentile. Church  is 
called  "beloved,  which  was  not  beloved"  (Romans  9.  25). 
So  "the  winter"  of  estrangement  and  sin  is  "past"  to  the 
believer  (Isaiah  44.  22;  Jeremiah  50.  20;  2  Corinthians  5. 17; 
Ephesians  2,  1).  The  rising  "Sun  of  righteousness"  dis- 
pels the  "rain"  (2  Samuel  23.  4;  Psalm  126.5;  Malachi  4.  2). 
The  winter  in  Palestine  is  past  by  April,  but  all  tlie 
showers  were  not  over  till  May.  The  time  described  here 
is  that  which  comes  directly  after  these  last  showers  of 
winter.  In  the  highest  sense,  the  coming  resurrection 
and  deliverance  of  the  earth  from  the  past  curse  is  here 
implied  (Romans  8.19;  Revelation  21.4;  22.3).  No  more 
"clouds"  shall  then  "return  after  the  rain"  (Ecclesiastes 
12.  2;  Revelation  4.  3;  cf.  Genesis  9.  13-17);  "  the  rainbow 
round  the  throne"  is  the  "token"  of  this.  13.  flowers — 
tokens  of  anger  past,  and  of  grace  come.  "  The  summoned 
bride  is  welcome,"  say  some  fathers,  "  to  weave  from  them 
garlands  of  beauty,  wherewitli  she  may  adorn  herself  to 
meet  the  King."  Historically,  the  flowers,  &c.,  only  give 
promise ;  the  fruit  is  not  ripe  yet;  suitable  to  the  preach- 
ing of  John  Baptist,"  The  kingdom  of  heaven  is  at  hand;" 
not  yet  fully  come,  the  time  of  .  .  .  singing — the  rejoicing 
at  the  advent  of  Jesus  Christ.  Gregoiiy  Nyssisnus  refers 
the  voice  of  the  turtledove  to  John  Baptist.  It  with 
the  olive  branch  announced  to  Noah  tliat"tlie  rain  was 
over  and  gone"  (Genesis  8. 11).  So  John  Baptist,  spirit- 
ually. Its  p?cnjii!tfc  "  voice"  answers  to  his  preaching  of 
repejitance  (Jeremiah  8.  6,  7).  Vulgate  and  LXX.  translate, 
"  Tlie  time  of  pruning,"  viz.,  spring (.lohn  15.  2).  Tlie  men- 
tion of  the  "turtle's"  cooing  better  accords  with  our 
text.  The  turtle  is  migratory  (Jeremiah  8. 7),  and  "  comes" 
early  in  May;  emblem  of  love,  and  so  of  the  Holy  Ghost. 
Love,  too,  shall  be  tlie  keynote  of  the  "new  song"  here- 
after (Isaiali  IH.  10;  Revelation  1.  5;  14.  3;  19.  6).  In  the  in- 
diridnal  believer  now,  joy  and  love  are  here  set  forth  in 
their  earlier  manifestations  (Mark  4.  28).  13.  piittetU 
fortli— rather,  ripens,  lit.,  makes  red.  [Mattrer.]  The 
unripe  figs,  which  grow  in  winter,  begin  to  ripen  in 
farly  spring,  and  in  .lune  are  fully  matured.  [Weiss.] 
vines  A%'lt5i  tlie  tender  grape — rather,  "the  vines  in 
flou'er,"  lit.,  a  flower,  in  apposition  with  "vines."  [Maxj- 
KEK.]  Thevine  flowers  were  so  sweet,  that  they  were  often 
put,  when  dried,  into  new  wine  to  give  it  flavour.  Ap- 
plicalile  to  tiie  first  manifestations  of  Jesus  Christ,  "the 
true  Vine,"  l)Otli  to  tlie  Church  and  to  individuals;  as  to 
Natlianael  under  the  Jig  tree  (John  1.  48).  Arise,  &c. — His 
call,  described  by  tlie  liride,  ends  as  it  began  (v.  10);  it  is 
a  consistent  whole;  "love"  from  first  to  last  (Isaiali 
52. 1,  2;  2  Corinthians  6.  17,  18).  "Come,"  in  the  close  of 
Revelation  22.  17,  as  at  His  earlier  manifestation  (Mat- 
thew 11.  28).  14.  dove  — here  expressing  endearment 
(Psalm  74.  19).  Doves  are  noted  for  constant  attach- 
ment; emblems,  also,  in  their  soft,  plaintive  note,  of 
softened  penitents  (Isaiah  59.  11;  Ezekiel  7. 16);  other  points 
of  likeness  are  their  beaut;/ ;  "their  wings  covered  with 
silver  and  gold"  (Psalm  68. 13),  typifying  the  change  in  the 
converted;  the  dovelikc  spirit,  breathed  into  the  saint  by 
the  Holy  Ghost,  whose  emblem  is  the  dove;  the  messages 
of  peace  from  God  to  sinful  men,  as  Noah's  dove,  with  the 
olive  branch  (Genesis  8.),  intimated  that  the  flood  of  wrath 
was  past;  timidity,  fleeing  with  fear  from  sin  and  self  to 
the  cleft  Rock  of  Ages  {Margin,  Isaiah  26.  4;  Hosea  11.  11); 
gregarious,  flocking  together  to  the  kingdom  of  .Tesus 
Christ  (Isaiah  60.  8);  harmless  simplicity  CMatthevr  10.  16). 
clefts— the  refuge  of  doves  from  storm  and  heat  (Jeremiah 
48.  28;  see  Jeremiah  49.  16).  Gesenius  translates  the 
Hebrew  ttora  a  diflTerent  root,  "  the  refuges."  But  see,  for 
"clefts,"  Exodus  33.  18-23.  It  Is  only  when  we  are  in 
Cbrist  Jesus  that  our  "  voice  Is  sweet  (In  prayer,  ch.  4. 3, 11 ; 


Matthew  10.  20;  Galatians  4.  6,  because  it  Is  His  voice  in 
us;  also  in  speaking  of  Him,  Malachi  3.  16);  and  our 
countenance  comely"  (Exodus  34.29;  Psalm  27.  5;  71.  3; 
Isaiah  33.  16;  2  Corinthians  3.  18).  stairs— (Ezekiel  38.  20.) 
Margin,  a  steep  rock,  broken  into  stairs  or  terraces.  It  is 
in  "secret  places"  and  rugged  scenes  that  Jesus  Christ 
woos  the  soul  from  the  world  to  Himself  (Micah  2.  10;  7. 
14).  So  Jacob  amidst  the  stones  of  Bethel  (Genesis  28. 11- 
19);  Moses  at  Horeb  (Exodus  3.);  so  Elijah  (1  Kings  19. 
9-13);  Jesus  Christ  with  the  three  disciples  on  a  "high 
mountain  apart,"  at  tlie  transfiguration  (Matthew  17. 1); 
John  in  Patmos  (Revelation  1).  "  Of  the  eight  beatitudes, 
five  have  an  afliicted  condition  for  their  subject.  As  long 
as  the  waters  are  on  the  earth,  we  dwell  in  the  ark;  but 
when  the  land  is  dry,  the  dove  itself  will  be  tempted  to 
wander."  [Jeremy  Taylor.]  Jesus  Christ  does  not  in- 
vite her  to  leave  the  rock,  but  in  it  (Himself),  yet  in  holy 
freedom  to  lay  aside  the  timorous  spirit,  look  up  boldly 
as  accepted  in  Him,  pray,  praise  and  confess  Him  (in 
contrast  to  her  shrinking  from  being  looked  at,  ch.  1.  6), 
(Ephesians  6. 19 ;  Hebrews  13.  15 ;  1  John  4.  18) ;  still,  though 
trembling,  the  voice  and  countenance  of  the  soul  in  Jesus 
Christ  are  pleasant  to  Him.  The  Church  found  no  cleft 
in  the  Sinaitic  legal  rock,  though  good  in  itself,  wherein 
to  hide;  but  in  Jesus  Christ  stricken  by  God  for  us,  as  the 
rock  smitten  by  Moses  (Numbers  20. 11),  there  is  a  hiding- 
place  (Isaiah  32.  2).  She  praised  His  "  voice"  (v.  8.  10) ;  it  Is 
thus  that  her  voice  also,  though  tremulous,  is  "  sweet"  to 
Him  here.  15.  Transition  to  the  vineyard,  often  formed  in 
"  stairs"  (v.  14),  or  terraces,  in  which,  amidst  the  vine 
leaves,  foxes  hid.  foxes — generic  term,  including  jackals. 
They  eat  only  grapes,  not  the  vine  flowers ;  but  they  need 
to  be  driven  out  in  time  before  the  grape  is  ripe.  She  had 
failed  in  watchfulness  before  (ch.  1.  6),  now  when  con- 
verted, she  is  tlic  more  jealous  of  subtle  sins  (Psalm  139. 
23).  In  spiritual  winter  certain  evils  are  frozen  up,  as 
well  as  good;  in  the  spring  of  revivals  these  start  up  un- 
perceived,  crafty,  false  teachers,  spiritual  pride,  unchari- 
tableness,  &c.  (Psalm  19. 12;  Matthew  13.  26;  Luke  8.  14;  2 
Timothy  2. 17 ;  Hebrews  12.  15).  "  Little"  sins  are  parents 
of  the  greatest  (Ecclesiastes  10.  1;  1  Corinthians  5.  6).  His- 
torically, John  the  Baptist  spared  not  the  foxlike  Herod 
(Luke  13.  32),  who  gave  vinelike  promise  of  fruit  at  first 
(Mark  6.  20),  at  the  cost  of  his  life;  nor  tlie  viper-Saddu- 
cees,  <fcc. ;  nor  the  varied  subtle  forms  of  sin  (Luke  3.  7-14). 
16.  mine  .  .  .  liis— rather,  "is  for  me  .  .  .  for  Him"  (Hosea 
3.  3),  where,  as  here,  there  is  the  assurance  of  indissoluble 
union,  in  spite  of  temporary  absence.  Next  verse,  en- 
treating Him  to  return,  shows  that  He  has  gone,  perhaps 
through  her  want  of  guarding  against  the  "little  sins"  (r. 
15).  The  order  of  the  clauses  is  reversed  in  ch.  6.  3,  when 
she  is  riper  in  faith ;  there  she  rests  more  on  her  being  His; 
here,  on  His  being  hers;  and  no  doubt  her  sense  of  love  to 
Him  is  a  pledge  that  she  is  His  (John  14.  21,  23 ;  1  Corin- 
thians 8.  3);  this  is  her  consolation  in  His  withdrawal 
now.  I  am  Uis— by  creation  (Psalm  100.  3),  by  redemption 
(John  17. 10;  Romans  14.  8 ;  1  Corinthians  6.  19).  feetletH— 
as  a  "roe,"  or  gazelle  (v.  17);  instinct  is  sure  to  lead  him 
back  to  his  feeding-ground,  where  the  lilies  abound.  So 
Jesus  Christ,  though  now  withdrawn,  the  bride  feels  sure 
will  return  to  His  favourite  resting-place  (ch.  7. 10;  Psalm 
132. 14).  So  hereafter  (Revelation  21.  3).  Psalm  45.,  title, 
terms  his  lovely  bride's  "  lilies"  [Hengstexberg]  pure 
and  white,  though  among  thorns  (i».  2).  17.  Night  is  tho 
image  of  the  present  world  (Romans  13.  12).  "Behold  men 
as  if  dwelling  in  a  subterranean  cavern."  [Plato  Repub- 
lic, vii.  1.]  Until- ?.  e.,  Before  that,  <fcc.  Ijrealt- rather, 
breathe;  referring  to  the  refreshing  bi-eeze  of  dawn  in  the 
East;  or  to  the  air  of  i(/e,  which  distinguishes  morning 
from  the  deathlilce  stillness  of  night.  Matjrer  takes 
this  verse  of  the  approach  of  night,  when  the  breeze  arises 
after  the  heat  of  day  (cf.  Margin,  Genesis  3.  8,  with 
Genesis  18.  1),  and  the  "shadows"  are  lost  in  night  (Psalm 
102.  11);  tlius  our  life  will  be  the  day;  death,  the  night 
(John  9.  4).  The  English  Version  better  accords  with  (ch.  3. 
1).  "By  nt(77i<"  (Romans  13.  12).  tnm— to  me.  Bcther— 
Mountains  of  Bithron,  separated  from  tho  rest  of  Israel 
by  Jordan  (2  Samuel  2.  29),  not  far  from  Bethabara,  where 

419 


The  Church's  Fight  and  Victory. 


SOLOMON'S  SONG  III. 


She  Glorieth  in  Chrut. 


John  baptized  and  Jesus  was  first  manifested.  Rather,  as 
Margin,  of  divisions,  and  LXX.,  mountains  intersected  with 
deep  gaps,  hard  to  pass  over,  separating  the  bride  and 
Jesus  Clirist.  In  cli.  8.  14  tlie  mountains  are  of  spices,  on 
whicli  tlie  roe  feeds,  not  of  separation;  for  at  His  first 
coming  He  had  to  overpass  tlie  gulf  made  by  sin  between 
Him  and  us  (Zechariali  4. 6, 7);  in  His  secorid.  He  will  only 
have  to  come  down  from  the  fragrant  hill  aboye  to  take 
home  his  prepared  bride.  Historically,  in  the  ministry 
of  John  Baptist,  Christ's  call  to  the  bride  was  not,  as 
later  (oh.  4.  8),  "Come  with  me,"  but  "Come  away,"  viz.,  to 
meet  me  («.  2, 10, 13).  Sitting  in  darkness  (Matthew  4. 16), 
she  "waited"  and  "looked"  eagerly  for  Him,  the  "great 
light"  (Luke  1.  79;  2.  2.5,  38);  at  His  rising,  the  shadows  of 
the  law  (Colossians  2.  16, 1";  Hebrews  10. 1)  were  to  "fiee 
away."  So  we  wait  for  the  second  coming,  when  means 
of  grace,  so  precious  now,  shall  be  superseded  by  the  Sun 
of  righteousness  (1  Corinthians  13. 10,  12;  Revelation  21. 22, 
23).    The  Word  is  our  light  until  then  (2  Peter  1. 19). 

CHAPTEE    III. 

Ver.  1-11.  1.  By  Might— ZiC,  "By  nic/Ms."  Continuation 
of  the  longing  for  the  dawn  of  the  Messiah  (ch.  2. 17; 
Psalm  130.6;  Malachi  4.  2).  The  spiritual  desertion  here 
(ch.  2.  17;  3.  5)  is  not  due  to  indifference,  as  in  ch.  5.  2-8. 
"As  nights  and  dews  are  better  for  fiowers  than  a  con- 
tinual sun,  so  Christ's  absence  (at  times)  givelh  sap  to 
humility,  and  putteth  an  edge  on  hunger,  and  furnisheth 
a  fair  field  to  faith  to  put  forth  itself."  [Rtjtherfoed.] 
Contrast  ch.  1.  13;  Psalm  30.  6,  7.  on  .  .  .  bed— the  secret 
of  her  failure  (Isaiah  61.  7;  Jeremiah  29.  13;  Amos  6. 1,  4; 
Hosea  7.  14).  lovetli — no  want  of  sincerity,  but  of  dili- 
gence, which  she  now  niakes  up  for  by  leaving  her  bed  to 
seek  Him  (Psalm  22.  2;  G3.  8;  Isaiah  26.  9;  John  20.  17). 
Four  times  (v.  1-4)  she  calls  Jesus  Christ,  "  Him  whont  my 
Goul  loveth,"  designating  Hini  as  absent;  language  of  de- 
Bire:  "He  loved  me,"  would  be  language  of  present  frui- 
tion (Revelation  1.  5).  In  questioning  the  watchmen  (v. 
3),  slie  does  not  even  name  Him,  so  full  is  her  heart  of 
Him.  Having  found  Him  at  dawn  (for  throughout  lie  is 
the  riiorning),  she  charges  the  daughters  not  to  abridge  by 
Intrusion  the  period  of  His  stay.  Cf.  as  to  the  thoughtful 
seekingfor  Jesus  Christ  in  the  time  of  John  Baptist,  in  vain 
at  first,  but  presently  after  successful  (Luke  3.  15-22;  John 
1.  19-34).  foiiiitl  lilni  not— Oh,  for  such  honest  dealings 
with  ourselves  (Proverbs  23.  14;  Jude  12)!  3.  Wholly 
awake  for  God  (Luke  14. 18-20;  Ephesians  5. 14).  "An  hon- 
est resolution  is  often  to  (the  doing  of)  duty,  like  a  needle 
that  draws  the  thread  after  it."  [Durham.]  Not  a  mere 
wish,  that  counts  not  the  cost — to  leave  her  easy  bed,  and 
wander  in  the  dark  night  seeking  Him  (Proverbs  13.4; 
Matthew  21.  30 ;  Luke  14.  27-33).  tUe  city— Jerusalem,  lit. 
(Matthew  3.  5;  John  1. 19),  and  spiritually,  the  Oiurch  here 
(Hebrews  12.  22),  in  glory  (Revelation  21.  2).  broad  -ways 
— open  spaces  at  the  gates  of  Eastern  cities,  where  the 
public  assembled  for  business.  So,  the  assemblies  of 
worshippers  (ch.  8.  2,  3;  Proverbs  1.  20-23;  Hebrews  10.  25). 
She  had  in  her  first  awakening  shrunk  from  them,  seek- 
ing Jesus  Christ  alone;  but  she  was  desired  to  seek  the 
footsteps  of  the  flock  (ch.  1.  8),  so  now  in  her  second  trial 
she  goes  forth  to  them  of  herself.  "The  more  the  soul 
grows  in  grace,  and  the  less  it  leans  on  ordinances,  the 
more  it  prizes  and  profits  by  them"'  [Moody  Stfart] 
(Psalm  73. 16, 17).  found  liim  not — nothing  short  of  Jesus 
Christ  can  satisfy  her  (Job  23.  8-10;  Psalm  63.  1,  2).  3. 
tvatclmien— 'ministers  (Isaiah  62.  G;  Jeremiah  6.  17; 
Ezekiel  3. 17;  Hebrews  13. 17),  fit  persons  to  consult  (Isaiah 
21.  11 ;  Malachi  2.  7).  found  me— the  general  ministry  of 
the  word  "finds"  individually  souls  In  quest  of  Jesus 
Christ  (Genesis  24.  27,  end  of  v.\  Acts  16.  14);  whereas 
formalists  remain  unaffected.  4r.  Jesus  Christ  is  generally 
"found"  near  the  watchmen  and  means  of  grace;  but 
they  are  not  Himself,  the  star  that  points  to  Bethlehem 
is  not  the  Sun  that  has  risen  there ;  she  hastens  past  the 
guide-posts  to  the  goal.  [Moody  Stuart.]  Not  even 
angels  could  satisfy  Mary,  instead  of  Jesus  Christ  (John 
20. 11-16).  found  him— {Isaiah  45.  19;  Hosea  6. 1-3;  Mat- 
430 


thew  13.  44-46.)  held  him,  Ac— willing  to  be  held;  not 
willing,  if  not  held  (Genesis  32.26;  Matthew  28.9;  Luke 
24.  28,  29 ;  Revelation  3. 11).  "As  a  little  weeping  child  will 
hold  its  mother  fast,  not  because  it  is  stronger  than  she, 
but  because  her  bowels  constrain  her  not  to  leave  it ;  so 
Jesus  Christ  yearning  over  the  believer  cannot  go,  because 
He  vnll  not,"  [Durham.]  In  ch.  1.  4  it  is  He  who  leads 
the  bride  into  His  chambers ;  here  it  is  she  who  leads  Him 
into  her  mother's.  There  are  times  when  the  grace  of 
Jesus  Christ  seems  to  draw  us  to  Him;  and  others,  when 
we  with  strong  cries  draw  Him  to  us  and  ours.  In  the 
East  one  large  apartment  often  serves  for  the  whole 
family ;  so  the  bride  here  speaks  of  her  mother's  apart- 
ment and  her  Q,wn  together.  The  mention  of  the 
"mother"  excludes  impropriety,  and  imparts  the  idea 
of  heavenly  love,  pure  as  a  sister's,  whilst  ardent  as  a 
bride's;  hence  the  frequent  title,  "my  sister— spouse." 
Our  mother  after  the  Spirit,  is  the  Church,  the  new  Jeru- 
salem (John  3.  5-8 ;  Galatians  4. 19,  26) ;  for  her  we  ought  to 
pray  continually  (Ephesians  3. 14-19),  also  for  the  national 
Jerusalem  (Isaiah  62. 6, 7 ;  Romans  10. 1),  also  for  the  human 
family,  which  is  our  mother  and  kindred  after  the  flesh; 
these  our  mother's  children  have  evil  treated  us  (ch.  1.  6), 
but,  like  our  Father,  we  are  to  return  good  for  evil  (Mat- 
thew 5.  44,  45),  and  so  bring  Jesus  Christ  home  to  them  (1 
Peter  2. 12).  5.  So  ch.  2.  7;  but  there  it  was  for  the  non-in- 
terruption of  her  own  fellowship  with  Jesus  Christ  that 
she  was  anxious ;  here  it  is  for  the  not  grieving  of  the  Holy 
Ghost,  on  the  part  of  the  daughters  of  Jerusalem.  Jeal- 
ously avoid  levity,  heedlessness,  and  offences  which 
would  mar  the  gracious  work  begun  in  others  (Matthew 
18.  7;  Acts  2.  42,  43;  Ephesians  4.  30). 

Canticle  III.— Ch.  3.  6-5.  1.— The  Bridegroom  with 
THE  Bride.  Historically,  the  ministry  of  Jesus  Christ  on 
earth.  6.  New  scene  (v.  6-11).  The  friends  of  the  Bride- 
groom see  a  cortege  approach.  His  palanquin  and  guard. 
Cometh  out— rather,  up  from;  the  wilderness  was  lower 
than  Jerusalem.  [Maurer.]  pillars  of  smoltc— from  the 
perfumes  burned  around  Him  and  His  bride.  Image  from 
Israel  and  the  tabernacle  (answering  to  "  bed,"  v.  7)  march- 
ing through  the  desert  with  the  pillar  of  smoke  by  day, 
and  fire  by  night  (Exodus  14.  20),  and  the  pillars  of  smoke 
ascending  from  the  altars  of  incense  and  of  atonement ; 
so  Jesus  Christ's  righteousness,  atonement,  and  ever- 
living  intercession.  Balaam,  the  last  representative  of 
patriarchism,  was  required  to  curse  the  Jewish  Church, 
just  as  it  afterwards  would  not  succumb  to  Christianity 
without  a  struggle  (Numbers  22.  41),  but  he  had  to  bless  in 
language  like  tliat  here  (Numbers  24.  5,  6).  Angels  too 
joyfully  ask  the  same  question,  when  Jesus  Christ  with 
the  tabernacle  of  His  body  (answering  to  His  bed,  v.  7; 
John  1. 14,  "dwelt,"  (Grecic)  tabernacled,  John  2. 21)  ascends 
into  heaven  (Psalm  24.  8^10),  also  when  they  see  His 
glorious  bride  with  Him  (Psalm  68.18;  Revelation  7.1^ 
17).  Encouragement  to  her;  amidst  the  darkest  trials  (v. 
1),  she  is  still  on  the  road  to  glory  (r.  11)  in  a  palanquin 
"paved  with  love"  (v.  10);  she  is  now  in  soul  spiritually 
"coming,"  exhaling  the  sweet  graces,  faith,  love,  joy, 
peace,  prayer,  and  praise;  (the  fire  is  lighted  within,  the 
"smoke"  is  seen  without.  Acts  4. 13);  it  is  in  the  desert  of 
trial  (v.  1-3)  she  gets  them;  (she  is  the  "merchant"  buying 
from  Jesus  Christ  without  money  or  price,  Isaiah  55. 1 ; 
Revelation  3.  IS);  just  as  myrrh  and  frankincense  are  got, 
not  in  Egypt,  but  in  the  Arabian  sands  and  the  moun- 
tains of  Palestine.  Hereafter  she  shall  "come"  {v.  6,  11) 
in  a  glorified  body  too  (Philippians  3.  21).  Historically, 
Jesus  Christ  returning  from  the  wilderness,  full  of  the 
Holy  Ghost  (Luke  4. 1, 14).  The  same,  "  Who  Is  this,"  &c. 
(Isaiah  63. 1,  5).  7.  In  v.  6  the  wilderness  character  of  the 
Church  is  portrayed ;  In  v.  7,  8,  its  militant  aspect.  In  v.  9, 
10,  Jesus  Christ  is  seen  dwelling  in  believers,  who  are  His 
"chariot"  and  "body."  In  v.  11,  the  consummation  in 
glory,  bed— palanquin.  His  body,  lit.,  guarded  by  a  defi- 
nite number  of  angels,  threescore,  or  sixty  (Matthew  26. 
53),  from  the  wilderness  (Matthew  4.  1, 11),  and  continually 
(Luke  2. 13;  22.  43;  Acts  1.  10, 11);  just  as  600,000  of  Israel 
guarded  the  Lord's  tabernacle  (Numbers  2. 17-32),  one  for 
every  10,000.    In  contrast  to  the  "bed  of  sloth"  (v.  1). 


Tke  Church  Glorieth  in  Christ. 


SOLOMON'S  SONG  IV. 


The  Graces  of  the  Church. 


vallnnt— (Joshua  5.  13,  14.)  Angels  guarding  His  tomb 
used  lilce  worils  (.Mark  16.  6).  of  Israel— true  subjects,  not 
mercenaries.  8.  liold— not  actually  grasping  them,  but 
having  tlieni  girt  on  tlie  thigh  ready  for  use,  lilce  their 
Lord  (Psalm  4.6.  3).  So  believers  too  are  guarded  by  angels  • 
(Psalm  91.  11;  Hebrews  1. 14),  and  they  tliemselves  need 
"every  man"  (Neheiniah  4. 18)  to  be  armed  (Psalm  144. 1, 
2;  2  Corinthians  10.  4 ;  Ephesians  6. 12,  17 ;  1  Timothy  6.  12), 
and  "expert"  (2  Corinthians  2.  11).  because  of  fear  lii 
tlie  iiiglit — Arab  niarauders  often  turn  a  wedding  into 
mourning  by  a  night  attack.  So  the  bridal  procession  of 
saints  in  tlie  night  of  tliis  wilderness  is  the  chief  object 
of  Satan's  assault.  9.  cliariot— more  elaborately  made 
than  tlie  "bed"  or  travelling  litter  (f.  7),  from  a  Hchrcno 
xoot,  to  elaborate.  [Ewald.]  So  the  temple  of  "cedar  of 
Lebanon,"  as  compared  with  the  temporary  tabernacle 
of  shittim  wood  (2  Samuel  7.  2,  6,  7;  1  Kings  5. 14;  6. 15-18), 
Jesus  Christ's  body  is  the  antitype,  "  made"  by  the  Father 
for  Him  (1  Corinthians  1.  30;  Hebrews  10.  5),  the  wood  an- 
swering to  His  human  nature,  the  gold.  His  Divine;  the 
two  being  but  one  Ciirisy  10.  pillars— supporting  the 
canopy  at  the  four  corners;  curtains  at  the  side  protect 
tlie  person  within  from  the  sun.  Pillars  with  silver  sock- 
ets supported  the  veil  that  enclosed  the  holy  of  holies ; 
emblem  of  Jesus  Christ's  strength  (1  Kings  7.  21),  Margin, 
"silver,"  emblem  of  Tlis. purity  (Psalm  12.  6) ;  so  the  saints 
hereafter  (Revelation  3.  12).  bottom — rather,  the  back  for 
resting  or  reclining  on  {Vulgate  and  LXX).  [Maueek.] 
So  the  floor  and  mercy-seat,  the  resting--p\iice  of  God 
(Psalm  132.  14)  in  the  temple,  was  gold  (1  Kings  6.  30). 
covering— rather,  seat,  as  in  Leviticus  15.  9.  Hereafter 
the  saints  sliall  share  His  seal  (Revelation  3.  21).  purple 
— the  veil  of  the  holiest,  partly  purple,  and  tlie  pwrpfe  robe 
put  on  Jesus  Christ,  accord  with  English  Version,  "cover- 
ing." "Purple"  (including  scarlet  and  crimson)  is  the 
emblem  of  royalty,  and  oi  His  blood;  typified  by  the  pass- 
over  lamb's  blood,  and  tlie  wine  when  the  twelve  sat  or 
reclined  at  the  Lord's  table,  paved — tesselated,  like  mo- 
saic pavement,  with  tlie  various  acts  and  pi'omises  of  love 
of  Father,  Son,  and  Ploly  Ghost  (Zephaniah  3.  17;  1  John 
4.  8, 10),  in  contrast  with  the  tables  of  stone  in  tlie  "midst " 
of  the  ark,  covered  with  writings  of  stern  command  (cf. 
John  19.  13) ;  this  is  all  grace  and  love  to  believers,  who 
answer  to  "  the  daughters  of  Jerusalem  "  (John  1. 17.)  The 
exterior  silver  and  gold,  cedar,  purple,  and  guards,  may 
deter,  but  when  the  bride  enters  within,  she  rests  on  a 
pavement  of  love.  11.  gofortli — (Matthew  25. 6).  claugli- 
ters  of  Zlon — spirits  of  saints,  and  angels  (Isaiah  61. 10; 
Zechariah  9. 9).  crowu— nuptial  (Ezekiel  16. 8-12),  (the  He- 
brews wore  costly  crowns  or  chaplets  at  weddings),  and 
kingly  (Psalm  2.  6;  Revelation  19. 12).  The  crown  of 
thorns  was  once  His  nuptial  chaplet,  His  blood  the  wed- 
ding wine-cup  (John  19. 5).  "  Plis  mother,"  that  so  crowned 
Him,  is  the  human  race,  for  He  is  "tlie  Son  of  ■mo7i,'i*iot 
merely  the  son  of  Mary.  The  same  mother  reconciled  to 
Him  (Matthew  12.  50),  as  the  Church,  travails  in  birth  for 
souls,  which  she  presents  to  Him  as  a  crown  (Philippians 
4.  1;  Revelations  4.  10).  Not  being  ashamed  to  call  the 
children  brethren  (Hebrews  2. 11-14),  He  calls  their  mother 
Ilis  mother  (Psalm  22. 9 ;  Romans  8. 29;  Revelation  12. 1,  2). 
bcliold — (2  Thessalonians  1. 10.)  day  of  Itis  espousals — 
chiefly  the  final  marriage,  when  the  number  of  the  elect 
is  complete  (Revelation  6.11),  gladness— (Psalm  45.15; 
Isaiah  62.  5;  Revelation  19.  7.) .  Moody  Stuart  observes 
as  to  this  Canticle  (ch.  3.  6-5. 1),  the  centre  of  the  Book, 
these  peculiarities:  (1.)  The  bridegroom  takes  the  chief 
part,  whereas  elsewhere  the  brido  is  the  chief  speaker; 
(2.)  Elsewlierelle  is  either  "King"  or  "Solomon;"  here 
He  is  twice  called  "King  Solomon."  The  bride  is  six 
times  here  called  the  "spouse;"  never  so  before  or  after; 
also  "sister  "  four  times,  and,  except  in  the  first  verse  of 
the  next  Canticle,  nowhere  else ;  (3.)  He  and  she  are  never 
Beparate ;  no  absence,  no  complaint,  which  abound  else- 
where, are  in  this  Canticle. 

CHAPTER  IV. 
Ver.  1-16.    1.  Contrast  with  the  bride's  state  by  nature 
(Isaiah  1.  6)  her  state,  by  grace  {v.  1-7),  "perfect  through 


His  comeliness  putupon  her  "  (Ezekiel  16. 14;  John  15.  ?>). 
The  praise  of  Jesus  Christ,  unlike  that  of  the  world,  hurts 
not,  but  edifies ;  as  His,  not  ours,  is  the  glory  (John  5.  44 ; 
Revelation  4. 10, 11).  Seven  features  of  beauty  are  specified 
(v.  1-5)  ("lips"  and  "speech  "  are  but  one  feature,  v.  3),  the 
number  for  perfection.  To  cacli  of  these  is  attached  a  com- 
parison from  nature:  the  resemblances  consist  not  so 
much  in  outward  likeness,  as  in  the  combined  sensations 
of  delight  produced  by  contemplating  these  natural  ob- 
jects, doves'— tlie  large  melting  eye  of  tlie  Syrian  dove 
appears  especially  beautiful  amidst  the  foliage  of  its  na- 
tive groves :  so  the  bride's  "  eyes  witliln  her  locks  "  (Luke 
7.44).  Maurf.r  for  "locks,"  has  "veil;"  but  locks  suit 
the  connection  better:  so  the  Hebrew  is  translated  (Isaiah 
47.  2).  The  dove  was  the  only  bird  counted  "  clean  "  for 
sacrifice.  Once  the  heart  was  "  the  cage  of  every  unclean 
and  hateful  bird."  Grace  makes  the  change,  eyes— (Mat- 
thew 6.  22;  Ephesians  1.18;  contrast  Matthew  5. 28 ;  Ephe- 
sians 4. 18 ;  1  John  2. 16.)  Chaste  and  guileless  (Matthew  10. 
16,  3Iargin;  John  1.  17.)  Jolin  Baptist,  historically,  was 
the  "turtle  dove  "  (cli.  2. 12),  with  eye  directed  to  the  com- 
ing Bridegroom:  his  Nazarite  unshorn  hair  answers  to 
"locks"  (John  1.29,36).  lialr  .  .  .  goats — the  hair  of  goats 
in  the  East  is  fine  like  silk.  As  long  hair  is  her  glory, 
and  marks  her  subjection  to  man  (1  Corinthians  11.  6-15), 
so  the  Nazarite's  hair  marked  his  subjection  and  sepa- 
ration unto  God.  (Cf.  Judges  16. 17,  with  2  Corinthians 
6. 17;  Titus  2.  14;  1  Peter  2.  9.)  Josus  Christ  cares  for  the 
minutest  concerns  of  His  saints  (Matthew  10. 30).  appear 
from. — lit.,  "that  lie  down  from,"  lying  along  the  hillside, 
\\\ey  &Gem  to  hang  from  \i:  a  picture  of  the  bride's  hang- 
ing tresses.  Gilead— beyond  Jordan:  there  stood  "tlie 
heap  of  witness  "  (Genesis  31. 48).  3.  even  sliorn- the  He- 
brew is  translated  (1  Kings  6.  25),  "of  one  size:"  so  the  point 
of  comparison  to  teeth  is  their  symmetry  of  form ;  as  in 
"come  up  from  the  washing,"  the  spotless  whiteness :  and 
in  "  twins,"  the  e3:act  correspondence  of  the  upper  and  under 
teeth:  and  in  "none  barren,"  none  wanting,  none  without 
its  fellow.  Faitli  is  the  tooth  with  which  we  eat  the 
living  bread  (Jolin  0.  35,  51).  Contrast  tlie  teeth  of  sinners 
(Psalm  57.  4 ;  Proverbs  30. 14) ;  also  their  end  (Psalm  3.  7 ; 
(Mattliew  25.30).  Faitli  leads  tlie  flock  to  the  wasliing 
(Zechariah  13. 1 ;  1  Corinthians  6. 11;  Titus  3. 5).  none  .  .  . 
barren— (2  Peter  1.  8.)  He  wlio  is  begotten  of  God  begets 
Instrumentally  other  sons  of  God.  3.  tliread — like  a  del- 
icate fillet.  Not  thick  and  white  as  the  leper's  lips  (tyi^e 
of  sin),  which  were  therefore  to  be  "covered,"  as  "un- 
clean" (Leviticus  13.45).  scai-let- the  blood  of  Jesus 
Clirist  (Isaiali  6.  5-9)  cleanses  the  leprosy,  and  unseals  the 
lips  (Isaiah  57.  19;  Hosea  14.  2;  Hebrews  13. 15).  Rahab's 
scarlet  thread  was  a  type  of  it  (Joshua  2.  18).  speecU — not 
a  separate  feature  from  the  lips  (Zephaniah  3.  9 ;  Colos- 
siaiis  4.  6).  Contrast  "  uncircumcised  lips  "  (Exodus  6. 12). 
Maurer  and  ^ivT.no^\'ES  translate,  "thy  mouth."  tem- 
ples—rather, the  tqjperpart  of  the  cheek  next  the  temples : 
the  seat  of  shamefacedness ;  feo,  "witiiiu  thy  locks,"  no 
display  (1  Corinthians  11,  5,  0, 15).  Mark  of  true  penitence 
(Ezra  9.  6;  Ezekiel  16.  03).  Contrast  Jeremiah  3. 3;  Ezekiel 
3.  7.  pomegranate — when  cut,  it  displays  in  rows  seeds 
pellucid,  like  crystal,  tinged  with  red.  Her  modesty  is 
not  on  the  surface,  but  within,  which  Jesus  Christ  can 
see  into.  ■*.  necU— stately :  in  beautiful  contrast  to  the 
blushing  temples  (y,  3) ;  not  "stiflT"  (Isaiah  48.4;  Acts  7. 
51),  as  that  of  unbroken  nature;  nor  "stretched  forth" 
wantonly  (Isaiah  3. 16) ;  nor  burdened  with  the  legal  yoke 
(Lamentations  1. 14;  Acts  15. 10);  but  erect  in  gospel  free- 
dom (Isaiah  52.  2).  tower  of  David- probably  on  Zion. 
He  was  a  man  of  war,  preparatory  to  the  reign  of  Solo- 
mon, the  king  of  peace.  So  warfare  in  the  case  of  Jesus 
Christ  and  His  saints  precedes  tlie  coming  rest.  Each 
soul  won  from  Satan  by  Him  Is  a  trophy  gracing  the  bride 
(Luke  11.  22),  (each  hangs  on  Hira,  Isaiah  22.23,24);  also 
eacli  victory  of  her  faith.  As  shields  adorn  a  temple's 
walls  (Ezekiel  27. 11),  so  necklaces  hang  on  the  bride's 
neck  (Judges  5.  30;  1  Kings  10. 16).  5.  breasts— the  bust  Is 
left  open  in  Eastern  dress.  The  breast-plate  of  the  high 
priest  was  made  of  "  two  "  pieces,  folded  one  on  the  other. 
In  which  were  the  Urlm  and  Thummlra  {lights  and  per' 

421 


Christ  shows  His  Looe  for  the  Church. 


SOLOMON'S  SONG  V. 


The  Church's  Prayer  for  Fitneit, 


fection).     "  Faith  and  love  "  are  the  double  breast-plate 
(1  Thessalonians  5.  8),  answering  to  "hearing  the  word" 
and  "keeping  it,"  in  a  similar  connection  with  breasts 
(Luke  12.  27,  2S).    roes— He  reciprocates  her  praise  (ch.  2. 
9).    Emblem  of  love  and  satisfaction  (Proverbs  5. 19).   feed — 
(Psalm  23.  2.)    among  tlie  lilies— shrinking  from  thorns 
of  strife,  worldliness,  and  ungodliness  (2  Samuel  23.  6; 
Matthew  13.  7).    Roes  feed  among,  not  on  the  lilies :  where 
these  grow,  there  is  moisture  producing  green  pasturage. 
The  lilies  represent  her  white  dress  (Psalm  45.14;  Reve- 
lation 19. 8).    6.   Historically,  the  hill  of  frankincense  is 
Calvary,  where,  "  through  the  eternal  Spirit  He  offered 
Himself;"  the  mountain  of  myrria  is  His  embalmment 
(John  19.  39)  till  the  resurrection  "  day-break."    The  3d 
Canticle  occupies  the  one  cloudless  day  of  His  presence 
on  earth,  beginning  from  the  niglit  (ch.  2. 17)  and  ending 
with  the  niglit  of  His  departure  (ch.  4. 6).    His  promise  is 
almost  exactly  in  tlie  words  of  her  prayer  (ch.  2. 17),  (the 
same  Holy  Ghost  breathing  in  Jesus  Christ  and  His  pray- 
ing people),  with  the  difference  that  she  then  looked  for 
His  visible  coming.    He  now  tells  her  that  when  He  shall 
have  gone  from  sight.  He  still  is  to  be  met  with  spirit- 
ually in  prayer  (Psalm  68.16;  Matthew  28.20),  until  the 
everlasting  day  break,  when  we  shall  see  face  to  face 
(1  Corinthians  13. 10,  12).    7.  Assurance  that  He  is  going 
from  her  in  love,  not  in  displeasure  (John  16. 6,  7).    all 
fair — still  stronger  than  ch.  1. 15;  v.  1.   no  spot — our  privi- 
lege (Ephesians  5.27;   Colossians  2.10);   our  duty  (2  Co- 
rinthians 6. 17;  Jude23;  James  1.27).    8.  Invitation  to  her 
to  leave  the  border  mountains  (the  highest  worldly  ele- 
vation) between  the  hostile  lands  north  of  Palestine  and 
the    Promised    Land    (Psalm    45.10;    Philippians    3.13). 
Aniana— South  of  Anti-Libanus;    the  river  Abana,  or 
Amana,  was  near  Damascus  (2  Kings  5. 12).    Slienir— The 
whole  mountain  was  called  Hermcm;  the  part  held  by  the 
Sidonians  was  called  Sirion;  the  part  held  by  the  Amor- 
ites,  Shenir  (Deuteronomy  3.9).    Infested  by  the  devour- 
ing lion  and  the  stealthy  and  swift  leopard  (Psalm  76. 4; 
Ephesians  6. 11 ;  1  Peter  5.  8).    Contrasted  with  the  moun- 
tain of  myrrh,  &c.  {v.  6;  Isaiah  2.  2);  the  good  land  (Isaiah 
35. 9).    -with  me— twice  repeated  empliatically.    The  pres- 
ence of  Jesus  Christ  makes  up  for  the  absence  of  all  besides 
(Luke  18.  29,  30;  2  Corinthians  6. 10).    Moses  was  permitted 
to  see  Canaan  from  Pisgah ;  Peter,  James,  and  John  had 
a  foretaste  of  glory  on  the  mount  of  transfiguration.    9. 
sister  ,  .  .  spouse— this  title  is  here  first  used,  as  He  is 
soon  about  to  institute  the  Supper,  the  pledge  of  the 
nuptial  union.    By  the  term  "sister,"  cai-nal  ideas  are 
excluded ;  the  ardour  of  a  spouse's  love  is  combined  with 
the  purity  of  a  sister's  (Isaiah  54. 5;  cf.  Mark  3. 35).    one- 
even  one  look  is  enough  to  secure  His  love  (Zecharlah  12. 
10 ;  Luke  23. 40-43).    Not  merely  the  Church  collectively, 
but  each  one  member  of  it  (Matthew  18. 10, 14;  Luke  15. 7, 
24,32).    cliain— necklace  (Isaiah  62.3;  Malachi  3. 17),  an- 
swering to  the  "shields"  hanging  in  the  tower  of  David 
(v.  4).    Cf.  the  "ornament"  (1  Peter  3. 4);  "chains"  (Prov- 
erbs 1. 9;  3.  22).    10.  \o^'«:— Hebrew,  loves;  manifold  tokens 
of  thy  love,    miicli  better— answering  to  her  "better" 
(ch.  1.  2),  but  with  increased  force.    An  Amcebean  pastoral 
character  pervades  the  Song,  like  the  classic  Amcebean 
idylls  and  eclogues,    -wine— the  love  of  His  saints  is  a 
more  reviving  cordial  to  Him  than  wine;  ex.gr.,SLt  the 
feast  in  Simon's  house  (Luke  7. 36,  47;  John  4. 32;  cf.  Zech- 
ariah  10. 7).    smell  of .  .  .  ointments  than  all  spices- 
answering  to  her  praise  (ch.  1.3)  with  increased  force. 
Fragrant,  as  being  fruits  of  His  Spirit  in  us  (Galatians 
5.  22).    11.  drop— always  ready  to  fall,  being  full  of  honey, 
though  not  always  (Proverbs  10. 19)  actually  dropping  (ch. 
5. 13 ;  Deuteronomy  32.  2;  Matthew  12.  34).    honey-comb— 
(Proverbs  5. 3 ;  16.  24).    under  thy  tongue— not  always  on, 
but  under,  the  tongue,  ready  to  fall  (Psalm  55.21).    Con- 
trast her  former  state  (Psalm  140. 3 ;  Romans  3. 13).  "  Honey 
and  milk"  were  the  glory  of  the  good  land.    The  change 
is  illustrated  in  the  penitent  thief.    Contrast  Matthew 
27.44  with  Luke  2:5.39,  &c.    It  was  lit.  with  "one"  eye,  a 
sidelong  glance  of  love  "better  than  wine,"  that  he  re- 
freshed Jesus  Christ  (v.  9, 10).    "  To-day  shalt  thou  be  with 
me  (cf.  V.  8)  in  Paradise"  (v.  12),  is  the  only  joyous  sentence 
422 


of  His  seven  utterances  on  the  cross,    smell  of  .  .  .  gai> 

ments— which  are  often  perfumed  in  the  East  (Psalm  45. 
8).    The  perfume  comes  from  Him  on  us  (Psalm  133.2). 
We  draw  nigh  to  God  in  the  perfumed  garment  of  our 
elder  brother  (Genesis  27.27;    see  Jude  23).    Liehanon — 
abounding  in  odoriferous  trees  (Hosea  14.5-7).    13.  The 
Hebrewh.a,s  no  "is."    Here  she  is  distinct  from  the  garden 
(ch.  5. 1),  yet  identified  with  it  (v.  16)  as  being  one  with 
Him  in  His  sufferings.    Historically  the  Paradise,  into 
which  the  soul  of  Jesus  Christ  entered  at  death ;  and  the 
tomb   of  Joseph,  in  which  His  body  was   laid  amidst 
"myrrh,"  &c.  (v.  6),  situated  in  a  nicely-kept  garden  (cf. 
"gardener,"  John  20. 15);  "sealed"  with  a  stone  (Matthew 
27. 66);  in  which  it  resembles  "  wells"  in  the  East  (Genesis 
29. 3, 8).    It  was  in  a  garden  of  light  Adam  fell ;  in  a  garden 
of  darkness,  Gethsemane,  and  chiefly  that  of  the  tomb, 
the  second  Adam  retrieved  us.    Spiritually  the  garden 
is  the  gospel  kingdom  of  heaven.    Here  all  is  ripe;  pre- 
viously (ch.  2.13)  it  was  "the  tender  grape."    The  garden 
is  His,  tliough  he  calls  the  plants  hers  (v.  13)  by  his  gift 
(Isaiah  61.3,  end),    spring  .  ,.  fountain  — Jesus  Christ 
(John  4.10)  sealed,  whilst  He  was  in  the  sealed  tomb:  it 
poured  forth  its  full  tide  on  Pentecost  (John  7. 37-39).   Still 
He  is  a  sealed  fountain  until  the  Holy  Ghost  open  it  to 
one  (1  Corinthians  12. 3).    The  Church  also  is  "  a  garden 
enclosed"  (Psalm  4. 3;  Isaiah  5. 1,  &c.).    Contrast  Psalm  80. 
9-12.    So  "a  spring"  (Isaiah  27.3;  58.11);  "sealed"  (Ephe- 
sians 4.30;  2  Timothy  2.19).    As  wives  in  the  East  are 
secluded  from  public  gaze,  so  believers  (Psalm  83.3;  Co- 
lossians 3.3).     Contrast  the  open  streams  which  "pass 
away"  (Job  6. 15-18;  2  Peter  2. 17).    13.  orchard— iyefcrew, 
a  paradise,  i.  e.,  a  pleasure-ground  and  orchard.    Not  only 
flowers,  but   fruit   trees   (John  15.8;    Philippians   1.11). 
camphire  —  not  camphor  (ch.  1.14),  hennah,  or  cypress 
blooms.   14.  calamus— "sweet  cane"  (Exodus  30.  23;  Jere- 
miah 6.  20).    myrrh  and  aloes — Ointments  are  associated 
with  His  death,  as  well  as  with  feasts  (John  12.7).    The 
bride's  ministry  of  "  myrrh  and  aloes"  is  recorded  (John 
19. 39).    15.  of— this  pleasure-ground  is  not  dependent  on 
mere  reservoirs ;  it  has  a  fountain  sufficient  to  water  many 
"gardens"  (plural),    living- (Jeremiah  17.8;  John  4.13, 
14;  7.38,  39.)     from  Jjebanon- Though  the  fountain  is 
lowly,  the  source  is  lofty;  ted  by  the  perpetual  snows  of 
Lebanon,  refreshingly  cool  (Jeremiah  18.14),  fertilizing 
the  gardens  of  Damascus.     It  springs  upon  earth ;    its 
source  is  heaven.     It   is   now  not   "sealed,"    but  open 
"streams"  (Revelation  22. 17).    IG.  Awa^e— lit,  arise.   All 
besides  is  ready;  one  thing  alone  is  wanted— the  breath 
of  God.    This  follows  rightly  after  His  death  (eh.  6.12; 
Acts  2).    It  is  His  call  to  the  Spirit  to  come  (John  14. 16); 
in  John  3. 8,  compared  to  "the  wind;"  quickening  (John 
6.63;  Ezekiel  27.9).    Saints  offer  the  same  prayer  (Psalm 
85.6;    Habakkuk   3.2).     The   north  wind    "awakes,"  or 
arittifi  strongly,  viz.,  the  Holy  Ghost  as  a  reprover  (John 
16.8-11);  the  south  wind  "comes"  gently,  viz.,  the  Holy 
Ghost   as   the  comforter   (John  14. 16),     The  west  wind 
brings  rain  from  the  sea  (1  Kings  18.44,45;  Luke  12.54). 
The  east  wind  is  tempestuous  (Job  27.21;   Isaiah  27.8) 
and  withering  (Genesis  41.23).    These,  therefore,  are  not 
wanted;  but  first  the  north  wind  clearing  the  air  (Job 
37.22;  Proverbs  25.23),  and  then  the  warm  south  wind 
(v.  17);   so  the  Holy  Ghost  first  clearing  away  mists  of 
gloom,  error,  unbelief,  sin,  which  intercept  the  light  of 
Jesus  Christ,  then  infusing  spiritual  warmth  (2  Corinth- 
ians 4.  6),  causing  the  graces  to  exhale  their  odour.    l.et 
my  beloved,  &c.—The  bride's  reply.    The  fruit  was  now  at 
length  ripe;  the  last  passover,  which  He  had  so  desired, 
is  come  (Luke  22. 7, 15, 16, 18),  the  only  case  in  which  He 
took  charge  of  the  preparations,    his— answering  to  Jesus 
Christ's  "my."    She  owns  that  the  garden  is  His,  and  the 
fruits  in  her,  which  she  does  not  in  false  humility  deny 
(Psalm  66.16;    Acts  21.19;    1  Corinthians  15.10)  are  His 
(John  15. 8;  Philippians  1. 11). 

CHAPTER   V. 

Ver.  1-16.    1.  Answer  to  her  prayer  (Isaiah  65.24;  Reve- 
lation 3. 20).    am  come— already  (ch.  4. 16);  "come"  (Gene- 


PLANTS  MENTIONED   IN   THE   SCRIPTURES. 


LIGN    ALOE 


THE    CORIANDER   PLANT. 


THE   POMEQEANATE. 


SAFFRON. 


The  Church  is  Sick  of  Love. 


SOLOMON'S  SONG  V. 


A  Description  of  Christ. 


sis  28. 18).  slstei-  .  .  .  spouse— As  Adam's  was  created  of 
his  flesli,  out  of  his  opened  side,  there  being  none  on  earth 
on  a  level  with  him,  so  the  bride  out  of  the  pierced  Saviour 
(Epliesians  5.30-32).  Have  gathered  .  .  .  myrrh  — His 
course  was  already  complete;  the  myrrh,  &c.  (Matthew 
2.11;  26.7-12;  John  19.39),  emblems  of  the  indwelling  of 
the  anointing  Holy  Ghost,  Avere  already  gathered,  spice 
—lit.,  balsam,  have  eaten — answering  to  her  "eat"  (ch. 
4. 16).  hoiiey-conito  — distinguished  here  from  liquid 
"honey"  dropping  from  trees.  The  last  supper,  here  set 
forth,  is  one  of  espousal,  a  pledge  of  the  future  marriage 
(ch.  8. 1-t;  Revelation  19.9).  Feasts  often  took  place  in 
gardens.  In  the  absence  of  sugar,  then  unknown,  honey 
was  more  widely  used  than  with  us.  His  eating  honey 
witli  milk  indicates  His  true,  yet  spotless,  human  nature 
from  infancy  (Isaiah  7.15);  and  after  His  resurrection 
(Luke  21.42).  my  ^vliie— (John  18. 11)— a  cup  of  wrath  to 
Him,  of  n^ercy  to  us,  whereby  God's  word  and  promises 
become  to  us  "milk"  (Psalm  19.10;  1  Peter  2.2).  "My" 
answers  to  "  His"  (ch.  4. 16).  The  "  myrrh  (emblem,  by  its 
bitterness,  of  repentance),  honey,  milk  (incipient  faith), 
wine"  (strong  faith),  in  reference  to  believers,  imply  that 
He  accepts  all  their  graces,  however  various  in  degree, 
eat— He  desires  to  make  us  partakers  in  His  joy  (Isaiah 
5.5. 1,  2 ;  John  6. 53^57 ;  1  John  1. 3).  drink  abundantly- so 
as  to  he  filled  (Ephesians  5.18;  as»Haggai  1.6).  friends— 
(John  15. 15). 
Canticle  IV.— Ch.  5. 2, 8. 5.— From  the  Agony  of  Geth- 

SEMAKE  TO   THE    CONVERSION    OF    SAMARIA.     3.    Sudden 

change  of  scene  from  evening  to  midnight,  from  a  be- 
trothal feast  to  cold  repulse.  He  has  gone  from  the  feast 
alone;  night  is  come;  He  knocks  at  the  door  of  His  es- 
poused ;  she  hears,  but  in  sloth  does  not  shake  off  half- 
conscious  drowsiness,  viz.,  the  disciples'  torpor  (Matthew 
26.40-43),  "the  spirit  willing,  the  flesh  weak"  (cf.  Romans 
7.;  Galatians5).  Not  total  sleep.  The  lamp  was  burning 
beside  tlie  slumbering  wise  virgin,  but  wanted  trimming 
(Matthew  25.  5-7).  It  is  His  voice  that  rouses  her  (Jonah 
1.  6;  Ephesians  5. 14;  Revelation  3.  20).  Instead  of  bitter 
reproaches.  He  addresses  her  by  the  most  endearing  titles, 
"  my  sister,  my  love,"  &c.  Cf.  His  thought  of  Peier  after 
the  denial  (Mark  16. 7).  dew— which  falls  heavily  in  sum- 
mer nights  in  the  East  (see  Luke  9.  58).  drops  of  tlie 
nIgUt— (Psalm  22.  2;  Luke  22.44.)  His  death  is  not  ex- 
jyresxed,  as  unsuitable  to  the  allegory,  a  song  of  love  and 
joy  ;  V.  4  refers  to  the  scene  in  the  judgment  hall  of  Caia- 
phas,  v/hen  Jesus  Christ  employed  the  cock-crowing  and 
loolc  of  love  to  awaken  Peter's  sleeping  conscience,  so  that 
his  "bowels  were  moved"  (Luke  22.  61,  62);  i>.  5,  6,  the  dis- 
ciples with  "myrrh,"  &c.  (Luke  24. 1, 5),  seeking  Jesus  Christ 
in  tlie  tomb,  but  finding  Him  not,  for  He  has  withdrawn 
Himself"  (John  7.  34;  13.  33);  v.  7,  the  trials  by  watchmen 
extend  through  the  whole  night  of  His  withdrawal  from 
Gethscmane  to  the  resurrection  ;  tliey  took  off  the  "veil" 
of  Peter's  disguise;  also,  lit.,  the  linen  cloth  from  the 
young  man  (Mark  14.  51);  v.%,  the  sympathy  of  friends 
(Lulf  e  23.  27).  nndcfilcd— not  polluted  by  spiritual  adul- 
tery (Uevelation  14.4;  James4.4).  3.  Trivial  excuses  (Luke 
14.  ]S).  coat— rather,  the  inmost  vest,  next  the  skin,  taken 
off  before  going  to  bed.  ivaslied  .  .  .  feet— before  going  to 
rest,  for  they  had  been  soiled,  from  the  Eastern  custom  of 
wearing  sandals,  not  shoes.  Sloth  (Luke  11.  7)  and  des- 
pondency (Deuteronomy  7. 17-19).  4:.  A  key  in  the  East  is 
usually  a  piece  of  wood  with  pegs  in  it  corresponding  to 
Bmall  iioles  in  a  wooden  bolt  witliin,  and  is  put  through  a 
hole  in  the  door,  and  thus  draws  the  holt.  So  Jesus  Christ 
'puts  forth  His  hand  (viz..  His  Spirit,  Ezekiel  3.  14),  by 
{Hebrew,  /com,  so  in  ch.  2.9)  the  hole;"  in  "chastening" 
/Psalm  ;W.  2;  Revelation  3. 14-22,  singularly  similar  to  this 
passiige\  and  other  unexpected  ways  letting  Himself  in 
(Luke  22.  (11,  152).  bowels  .  .  .  moved  for  him— It  is  His 
whicli  are  first  troubled  for  b,s,  and  which  cause  ours  to  be 
troubled  for  Him  (Jeremiah  31.  20 ;  Hosea  11. 8).  5.  dropped 
■with  myrrh— The  best  proof  a  bride  could  give  her  lover 
of  welcome  was  to  anoint  herself  (the  back  of  the  hands 
especially,  as  being  the  coolest  part  of  the  body) profmely 
witli  the  best  perfumes  (Exodus  30.  23;  Esther  2. 12;  Prov- 
erbs 7.  17);    Vsweet-smclllng"  is  in  the  Hebrew  rather, 


*'  spontaneously  exuding"  from  the  tree,  and  therefore  the 
best.  She  designed  also  to  anoint  Him,  whose  "head  was 
filled  with  the  drops  of  night"  (Luke  24. 1).  The  myrrh 
typifies  bitter  repentance,  the  fruit  of  the  Spirit's  unction 
(2  Corinthians  1. 21,  22).  handles  of  the  lock— sins  which 
closed  the  heart  against  Him.  6.  wlthdra'tvn- He  knocked, 
when  she  was  sleeping ;  for  to  have  left  her  then  would 
have  ended  in  the  death  sleep;  He  withdraws  now  that  she 
is  roused,  as  she  needs  correction  (Jeremiah  2. 17, 19),  and 
can  appreciate  and  safely  bear  it  now,  which  she  could 
not  then.  "The  strong  He'll  strongly  try"  (1  Corinthians 
10. 13).  -when  he  spake — rather,  because  of  His  speaking ; 
at  the  remembrance  of  His  tender  words  (Job  29. 2, 3 ;  Psalm 
27.  13 ;  142. 7),  or,  till  He  should  speak,  no  answer — (Job  23. 
3-9 ;  30. 20 ;  34. 29 ;  Lamentations  3. 44.)  Weak  faith  receives 
immediate  comfort  (Luke  8. 44, 47,  48) ;  strong  faith  is  tried 
with  delay  (Matthew  15.  22,  23).  7.  -watchmen- histor- 
ically, the  Jewish  priests,  &c.  (see  note  on  v.  2) ;  spiri  tually, 
ministers  (Isaiah  62.  6;  Hebrews  13. 17),  faithful  in  "smit- 
ing" (Psalm  141. 5),  but  (as  she  leaves  them,  v.  8)  too  harsh ; 
or,  perhaps,  unfaithful ;  disliking  her  zeal  wherewith  she 
sought  Jesus  Christ,  first,  with  spiritual  prayer,  "  open- 
ing" her  heai't  to  Him,  and  then  in  charitable  works 
"about  the  city;"  miscalling  it  fanaticism  (Isaiah  66.  5), 
and  taking  away  her  veil  (the  greatest  indignity  to  an 
Eastern  lady),  as  though  she  were  positively  immodest. 
She  had  before  sought  Him  by  night  in  the  streets,  under 
strong  afTection  (ch .  3. 2-4),  and  so  without  rebufl^  from  "the 
watchmen,"  found  Him  immediately;  but  now  after  sin- 
ful neglect,  she  encounters  pain  and  delay.  God  forgives 
believers,  but  It  is  a  serious  thing  to  draw  on  His  forgive- 
ness ;  so  the  growing  reserve  of  God  towards  Israel  observ- 
able in  Judges,  as  His  people  repeat  their  demands  on  His 
grace.  8.  She  turns  from  the  unsympathizing  watchmen 
to  humbler  persons,  not  yet  themselves  knowing  Him,  but 
in  the  way  towards  it.  Historically,  His  secret  friends  in 
the  night  of  His  withdrawal  (Luke  23.  27,  28).  Inquirers 
may  find  ("i/ye  find")  Jesus  Christ  before  she  who  has 
grieved  His  Spirit  finds  Him  again,  tell — in  prayer  (James 
5. 16).  sick  of  love — from  an  opposite  cause  (ch.  2.  5)  than 
through  excess  of  dellglit  at  His  presence;  now  excess  of 
pain  at  His  absence.  9.  Her  own  beauty  (Ezekiel  16. 14),  and 
love-sickness  for  Him,  elicit  now  their  Inquiry  (Matthew 
5. 16);  heretofore  "other  lords  besides  Him  had  dominion 
over  them ;"  thus  they  had  seen  "  no  beauty  in  Him"  (Isa- 
iah 26.  13;  53.  2).  10.  (1  Peter  3.  15).  white  and  ruddy- 
health  and  beauty.  So  David  (equivalent  to  beloved).  His 
forefather  after  the  fiesh,  and  type  (1  Samuel  17.  42).  "The 
Lamb"  is  at  once  His  nuptial  and  sacrificial  name(l  Peter 
1.19;  Revelation  19.7),  characterized  by  white  and  red; 
white.  His  spotless  manhood  (Revelation  1. 14).  The  He- 
brew for  white  is  properly  illuminated  by  the  sun,  "white  as 
the  light"  (cf.  Matthew  17.  2) ;  red,  in  His  blood-dyed  gar- 
ment as  slain  (Isaiah  63. 1-S;  Revelation  5.  6;  19. 13).  An- 
gels are  white,  not  red;  the  blood  of  martyrs  does  not 
enter  heaven.  His  alone  is  seen  there,  chiefcst— ;j7.,  a 
standard-bearer  ;  i.  e.,  as  conspicuous  above  all  otliers,asa 
standard-bearer  is  among  hosts  (Psalm  45.  7;  89.  6;  Isaiah 
11.  10;  55.  4;  Hebrews  2.  10;  cf.  2  Samuel  18.  3;  Job  33.  23; 
Phllipplans  2.  9-11;  Revelation  1.  5).  The  chief  of  sin- 
ners needs  the  "chiefest"  of  Saviours.  11.  head  .  ,  . 
gold  —  the  Godhead  of  Jesus  Christ,  as  distinguished 
from  His  heel,  i.  e..  His  manhood,  which  was  "bruised" 
by  Satan;  both  together  being  one  Christ  (1  Corinthians 
11.  3).  Also  His  soverelgntj%  as  Nebuchadnezzar  the  su- 
preme king  was  "the  head  of  gold"  (Daniel  2.  .32-38;  Colos- 
sians  1. 18),  the  highest  creature,  compared  with  Him,  is 
brass,  iron,  and  clay.  "Preciousness"  {Greek,  1  Peter  2. 
7).  Jitialty— curled,  token  of  Headship,  In  contrast  with 
her  flowng  locks  (ch.  4.  1),  the  token  of  her  subjection  to 
Him  (Psalm  8.  4-8;  1  Corinthians  11.  3,  6-15).  The  Hebrew 
Is  (pendulous  as)  the  branches  of  a  palm,  which,  when  in 
leaf,  resemble  waving  plumes  of  feathers,  black— Imply- 
ing youth;  no  "gray  hairs"  (Psalm  102.27;  110.  3,  4;  Hosea 
7.9).  Jesus  Christ  was  crucified  in  the  prime  of  vigour 
and  manliness.  In  heaven,  on  the  other  hand,  Ills  hair 
Is  "white,"  He  being  the  Ancient  of  days  (Daniel  7.  9). 
These  contrasts  often  concur  in  Him  (r.  10),  "white  and 

423 


A  Desa-iplion  of  Christ. 


SOLOMON'S  SONG  VI. 


The  Church's  Faith  in  Chrid, 


ruddy;"  here  the  "raven"  (r.  12),  the  "dove,"  as  both 
■with  Noah  in  the  ark  (Genesis  8.);  emblems  of  judgment 
and  mercy.  13.  as  tlie  eyes  of  doves — ratlier,  as  doves 
(Psalm  GS.  13);  bathing  in  "the  rivers;"  so  combining  in 
their  "silver"  feathers  the  whiteness  of  milk  with  the 
sparkling  brightness  of  the  water  trickling  over  them  (Mat- 
thew 3. 16).  The  "milk"  may  allude  to  the  white  around 
the  pupil  of  the  eye.  The  "waters"  refer  to  the  eye  as  the 
fountain  of  tears  of  sympathy  (Ezekiel  16.  5,  6 ;  Luke  19.  41). 
Vivacity,  purity,  and  love,  are  the  three  features  typified. 
fitly  set— as  a  gem  in  a  ring ;  as  the  precious  stones  in  the 
high  priest's  breastplate.  Rather,  translate  as  Vulgate 
(the  doves),  sitting  at  the  fulness  of  the  stream;  by  the  full 
stream;  or  as  Maurkr  (the  eyes)  «e<  in  fulness,  not  sunk 
in  their  sockets  (Revelation  5. 6),  ("  seven,"  expressing/u?J 
perfection),  (Zechariah  3.  9 ;  4. 10).  13.  clieeks— the  seat  of 
beauty,  according  to  the  Hebrew  meaning.  [Gesenius.] 
Yet  men  smote  and  spat  on  them  (Isaiah  50. 6).  bed— full, 
like  the  raised  surface  of  the  garden  bed;  fragrant  with 
ointments,  as  beds  with  aromatic  plants  [lit.,  balsam]. 
sweet  flo-ivers — rather,  "terraces  of  aromatic  herbs" — 
"high-raised  parterres  of  sweet  plants,"  in  parallelism  to 
"bed,"  which  comes  from  a  Hebrew  root,  meaning  eleva- 
tion, lips  — (Psalm  45.2;  John  7.46.)  lilies  — red  lilies. 
Soft  and  gentle  (1  Peter  2.  22,  23).  How  different  lips  were 
man's  (Psalm  22.  7) !  dropping  . . .  myrrlx— viz..  His  lips, 
just  as  the  sweet  dew-drops  which  hang  in  the  calix  of 
the  lily.  I*,  rings  set  witli  .  .  .  beryl — Hebreiv,  Tarsh- 
ish,  so  called  from  the  city.  The  ancient  chrysolite,  gold 
in  colour  (LXX.),  our  topaz,  one  of  the  stones  on  the 
nigh  priest's  breastplate,  also  in  the  foundation  of 
New  Jerusalem  (Revelation  21. ;  also  Daniel  10.  6).  "Are 
as,"  is  plainly  to  be  supplied,  see  in  v.  13  a  similiar  ellip- 
sis ;  not  as  Moody  Sttjaet  :  "  have  gold  rings."  The  hands 
bent  in  are  compared  to  beautiful  rings,  in  which  beryl  is 
set,  as  the  nails  are  in  the  fingers.  Burrowes  explains 
the  rings  as  cylinders  used  as  signets,  such  as  are  found  in 
Nineveh,  and  which  resemble  fingers.  A  ring  is  the  token 
of  sonship  (Luke  15.  22).  A  slave  was  not  allowed  to  wear 
a  gold  ring.  He  imparts  His  sonship  and  freedom  to  us 
(Galatians  4.  7) ;  also  of  authority  (Genesis  41.  42 ;  cf.  John 
C.  27).  He  seals  us  in  the  name  of  God  with  His  signet 
(Revelation  7.  2-4),  cf.  below,  ch.  8,  6,  where  she  desires  to 
be  herself  a  signet-ring  on  His  arms;  so  "graven  on  the 
palms,"  &c.,  i.  e.,  on  the  signet-ring  in  His  hand  (Isaiah 
49.  16;  contrast  Haggai  2.  23,  with  Jeremiah  22.  24).  belly 
— BxTRROWEsand  Moody  Stuart  translate  "  body."  New- 
ton, as  it  is  elsewhere,  "bowels;"  vfe.,  His  compassion 
(Psalm  22.14;  Isaiah  63.  15;  Jeremiah  31.  20;  Hosea  11.  8). 
brigbt — lit.,  elaborately  wrought,  so  as  to  shine,  so  His  "pre- 
pared" body  (Hebrews  10.  5);  the  "ivory  palace"  of  the 
king  (Psalm  45.  8);  spotless,  pure,  so  the  bride's  "neck  is 
as  a  tower  of  ivory"  (ch.  7.  4).  sappUires — spangling  in  the 
girdle  vound  Him  (Daniel  10.  5).  "To  the  pure  all  things 
are  pure."  As  in  statuary  to  the  artist  the  partly  un- 
draped  figure  is  suggestive  only  of  beauty,  free  from  in- 
delicacy, so  to  the  saint  the  personal  excellencies  of  Jesus 
Christ,  typified  under  the  ideal  of  the  noblest  human 
form.  As,  however,  the  bride  and  bridegroom  are  in 
public,  the  usual  robes  on  the  person,  richly  ornamented, 
are  presupposed  (Isaiah  11. 5).  Sapphires  indicate  His 
heavenly  nature  (so  John  3..  13,  "is  in  heaven"),  even  in 
His  humiliation,  overlaying  or  cast  "over"  His  ivory 
human  body  (Exodus  24.  10).  Sky-blue  in  colour,  the 
height  and  depth  of  the  love  of  Jesus  Christ  (Ephesians  3. 
18).  15.  pillars— strength  and  steadfastness.  Contrast 
man's  "legs"  (Ecclesiastes  12.  3).  Allusion  to  the  temple 
(1  Kings  5.  8,  9;  7.  21),  the  "cedars"  of  "  Lebanon"  (Psalm 
147.10).  Jesus  Christ's  "legs"  were  not  broken  on  the 
cross,  though  the  thieves'  were;  on  them  rests  the  weight 
of  our  salvation  (Psalm  75.  3).  socUets  of  gold— His  san- 
dals, answering  to  the  bases  of  the  pillars;  "seZup  from 
everlasting"  (Proverbs  8.  22,  23).  From  the  head  {v.  11)  to 
the  feet,  "of  fine  gold."  He  was  tried  }n  the  fire  and 
found  without  alloy,  countenance— rather.  His  aspect, 
including  both  mien  and  stature  (cf.  Margin,  2  Samuel  23. 
21  with  1  Chronicles  11.  23).  From  the  several  parts,  she 
proceeds  to  the  general  effect  of  the  whole  person  of  Jesus 
424 


Christ.  Lebanon— so  called  from  its  tvhite  limestone 
rocks,  excellent — lit.,  choice,  i.  e.,  fair  and  tall  as  Ihe 
cedars  on  Lebanon  (Ezekiel  31.  3,  &c.).  Majesty  is  the 
prominent  thought  (Psalm  21.  5).  Also  the  cedars'  dura- 
tion (Hebrews  1.11);  greenness  (Luke  23.31),  and  refuge 
afforded  by  it  (Ezekiel  17.  22,  23).  16.  Lit.,  "His  palate  is 
sweetness,  yea,  all  over  loveliness,"  i.  e..  He  is  the  essence  of 
these  qualities.  "Mouth;"  so  ch.  1.  2,  not  the  same  as 
"lips"  (v.  13),  His  breath  (Isaiah  11.  4;  John  20.  22).  "AH 
over,"  all  the  beauties  scattered  among  creatures  are 
transcendently  concentrated  in  Him  (Colossians  1. 19;  2. 
9).  my  beloved— for  I  love  Him.  my  friend— for  He 
loves  me  (Proverbs  18.  24).  Holy  boasting  (Psalm  34.  2;  1 
Corinthians  1.  31). 

CHAPTER  VI. 

Ver.  1-13.  1.  Historically,  at  Jesus  Christ's  crucifixion 
and  burial,  Joseph  of  Arimathea,  and  Nicodemus,  and 
others,  joined  with  His  professed  disciples.  By  speaking 
of  Jesus  Christ,  the  bride  does  good  not  only  to  her  own 
soul,  but  to  others  (note,  ch.  1.  4;  Malachi  3. 16;  Matthew 
5. 14-16).  Cf.  the  hypocritical  use  of  similar  words  (Mat- 
thew 2.  8).  3.  gone  dovoi— Jerusalem  was  on  a  hill  (an- 
swering to  its  moral  elevation),  and  the  gardens  were  at  a 
little  distance  in  the  valleys  below,  beds  of  spices — (bal- 
sam) which  He  Himself  calls  the  "  mountain  of  myrrh," 
&c.  (ch.  4.  6),  and  again  (ch.8. 14),  the  resting-place  of  His 
body  amidst  spices,  and  of  His  soul  in  paradise,  and  now 
in  heaven,  where  He  stands  as  High  Priest  for  ever.  No- 
where else  in  the  Song  is  there  mention  of  mountains 
of  spices,  feed  In  .  .  .  gardens — i.  e.,  in  the  churches, 
though  He  may  have  withdrawn  for  a  time  from  the 
Individual  believer:  she  implies  an  invitation  to  the 
daughters  of  Jerusalem  to  enter  His  spiritual  Church, 
and  become  lilies,  made  white  by  His  blood.  He  is  gath- 
ering some  lilies  now  to  plant  on  earth,  others  to  trans- 
plant into  heaven  (ch.  5.  1;  Genesis  5.  24;  Mark  4.  28,  29; 
Acts  7.  60).  3.  In  speaking  of  Jesus  Christ  to  others, 
she  regains  her  own  assurance.  Lit.,  "  I  am  for  my  be- 
loved .  .  .  for  me."  Reverse  order  fi-om  ch.  2. 16.  She  now, 
after  the  season  of  darkness,  grounds  her  convictions 
on  His  love  towards  her,  more  than  on  hers  towards 
Him  (Deuteronomy  33.  3).  There,  it  was  the  young  be- 
liever concluding  that  she  was  His,  from  the  sensible 
assurance  that  He  was  hers.  Tirzali— meaning  pleasant 
(Hebrews  13.21);  "well-pleasing"  (Matthew  5.14);  the 
royal  city  of  one  of  the  old  Canaanite  kings  (Joshua  12. 24) ; 
and  after  the  revolt  of  Israel,  the  royal  city  of  its  kings, 
before  Omri  founded  Samaria  (1  Kings  16. 8, 15).  No  ground 
for  assigning  a  later  date  than  the  time  of  Solomon  to  the 
Song,  as  Tirzah  was  even  in  his  time  the  capital  of  the 
north  (Israel),  as  Jerusalem  was  of  the  south  (Judah). 
Jerusalem — residence  of  the  kings  of  Judah,  as  Tirzah, 
oi  Israel  (Psalm  48.  1,  &c.;  122.  1-3;  125.1,2).  Loveliness, 
security,  unity,  and  loyalty;  also  the  union  of  Israel  and 
Judah  in  the  Church  (Isaiah  11. 13;  Jeremiah  3. 18;  Eze- 
kiel 37.  16, 17,  22;  cf.  Hebrews  12.  22;  Revelation  21  2,  12). 
terrible— awe-inspiring.  Not  only  armed  as  a  citj  on  the 
defensive,  l)ut  as  an  ai'my  on  the  offensive,  banners — 
(Note,  ch.  5.  10;  Psalm  60.4);  Jehovah-nissi  (2  Corinth- 
ians 10.  4).  3.  (Ch.  4. 9 ;  Genesis  32.  28 ;  Exodus  32. 9-14 ;  Ho- 
sea 12.  4.)  This  is  the  way  "  the  army"  (i>.  4)  "  overcomes" 
not  only  enemies,  but  Jesus  Christ  Himself,  with  eyes 
fixed  on  Him  (Psalm  25.  15 ;  Matthew  11. 12).  Historically. 
V.  3,  4,  5,  represent  the  restoration  of  Jesus  Christ  to  His 
Church  at  the  resurrection ;  His  sending  her  forth  as  an 
army,  with  new  powers  (Mark  16. 15-18, 20);  His  rehearsing 
the  same  instructions  (cf.  r.  6,  note)  as  when  with  them 
(Luke  24.  44).  overcome — lit.,  have  taken  me  by  storm.  6. 
Not  vain  repetition  of  ch.  4. 1,  2.  The  use  of  the  same 
words  shows  his  love  unchanged  after  her  temporary  un- 
faithfulness (Malachi  3.  6).  8.  threescore— indefinite  num- 
ber, as  ch.  3.  7.  Not  queens,  &c.,  of  Solomon,  but  witnesses 
of  the  espousals,  rulers  of  the  earth  contrasted  with  the 
saints,  who,  though  many,  are  but  "one"  bride  (Isaiah 
52. 15 ;  Luke  22.  25,  26 ;  John  17.  21 ;  1  Corinthians  10.  17). 
The  one  bride  is  contrasted  with  the  manywives  whom 


ChrisCs  Love  for  the  Cliurch. 


SOLOMON'S  SONG  VIL 


The  Graces  of  the  Church  Described. 


Eastern  kings  had  in  violation  of  the  marriage  law  (1 
Kings  11.  1-3).  9.  Hollow  professors,  like  half  wives, 
have  no  part  in  the  one  bride,    only  one  of  lier  inotUer 

-viz.,  "Jcrusaleni  above"  (Galatians  4.  20).  The  "little 
Bister"  (ch.  8.  S)  is  not  inconsistent  with  her  being  "the 
only  one;"  for  that  sister  is  one  witli  lierself  (John  10. 16). 
eliolce— (Ephesiansl.4;  2Thessalonians2. 13.)  As  she  ex- 
alted Him  above  all  otliers  (ch,  5.  10),  so  He  now  her. 
dauglitfi-s  .  .  .  blessed  licr— (Isaiah  8.  18;  61.  9;  Ezekiel 
16.  H;  2  TlK'Ssalonians  1. 10.)  So  at  her  appearance  after 
Pentecost  (Acts  4.  13;  6.  15;  24.  2-5;  26.  28).  10.  The  words 
expressing  tlieadmiration  of  the  daugliters.  Historically 
(Acts  5.  2)-39).  as  tUe  nioniing— as  j'et  she  is  not  conTe  to 
the  fulness  of  her  light  (Proverbs  4.  IS),  moon— shining 
in  the  night,  by  light  borrowed  from  the  sun ;  so  the  bride, 
in  llie  darlcness  of  tliis  world,  reflects  the  light  of  the 
Sun  of  righteousness  (2  Corinthians  3.  18).  sun— her  light 
of  justification  is  perfect,  for  it  is  His  (2  Corintliians  5. 
21;  IJolin  4.  17).  The  moon  has  less  light,  and  has  only 
one  half  illuminated;  so  the  bride's  sanctification  is  as 
yet  imperfect.  Her  future  glory  (Matthew  13.  43).  army 
-<i'.  4.)  The  climax  requires  this  to  be  applied  to  the 
starry  and  angelic  liosts,  from  wliicli  God  is  called  Lord 
of  Sabaoth.  Her  final  glory  (Genesis  15.5;  Daniel  12.3; 
Revelation  12.1).  The  Churcla  Patriarchal,  "the  morn- 
ing;" Levitical,  "the  moon;"  Evangelical,  "the  sun;" 
Triumphant,  "the  bannered  army"  (Revelation  19.  14). 
11.  The  bride's  words ;  for  she  everywhere  is  the  narrator, 
and  often  soliloquizes,  whicli  He  never  does.  The  first 
garden  (ch.  2. 11-13)  was  that  of  spring,  full  of  flowers  and 
grapes  not  yet  ripe;  tlie  second,  autumn,  with  spices 
(which  are  alwaj's  connected  with  the  person  of  Jesus 
Christ),  and  nothing  unripe  (ch.  4. 13,  &c.).  The  third  here, 
of  "nuts,"  from  the  previous  autumn;  the  end  of  winter, 
and  verge  of  spring;  the  Churcli  in  tlie  upper  room  (Acts 
1. 13,  &c.),  wlien  one  dispensation  was  just  closed,  the  other 
not  yet  begun;  the  hard  shell  of  tlie  old  needing  to  be 
broken,  and  its  inner  sweet  kernel  extracted  [Origen] 
(Luke  21.  27,  .32);  wailing  for  the  Holy  Ghost  to  usher  in 
spiritual  spring.  Tlie  walnut  is  meant,  with  a  bitter  outer 
husk,  a  liard  shell,  and  sweet  kernel.  So  the  Word  is  dis- 
tasteful to  the  careless;  when  awakened,  the  sinner  finds 
the  letter  hard,  until  the  Holy  Ghost  reveals  the  sweet 
inner  spirit,  fruits  of  tlie  valley— Maurer  translates, 
"tlie  bloominr/  products  of  tlie  river,"  i.  e.,  tlie  plants  grow- 
ing on  the  mai'gin  of  tlie  river  flowing  through  the  gar- 
den. Slie  goes  to  watcli  the  first  sproutings  of  the  various 
plants.  1:3.  Sudden  outpourings  of  the  Spirit  on  Pente- 
cost (Acts  2.),  whilst  the  Church  was  using  the  means  (an- 
swering to  "  the  garden,"  v.  11 ;  John  3.  8).  Ammi-nadll) 
— supposed  to  be  one  proverbial  for  swift  driving.  Simi- 
larly (ch.  1.  9).  Rather,  mj/  willing  people  (Psalm  110.  3).  A 
willing  chariot  liore  a  "willing  people;"  or  Nadib  \sihe 
Prince,  Jesus  Christ  (Psalm  68. 17).  Slie  is  borne  in  a  mo- 
ment into  His  presence  (Ephesians  2.  6).  13.  Entreaty  of 
the  daughters  of  Jerusalem  to  her,  in  her  cliariot-like 
flight  from  them  (cf.  2  Kings  2. 12;  2  Samuel  19. 14).  Sliii- 
lamite — new  name  applied  to  her  now  first.  Feminine  of 
Solomon,  Prince  of  Peace;  His  bride,  daughter  of  peace, 
accepting  and  proclaiming  it  (Isaiah  52. 7 ;  Jolin  14. 27;  Ro- 
mans 5.  1 ;  Ephesians  2. 17).  Historically,  this  name  an- 
swers to  tlie  time  when,  not  without  a  Divine  design  In  it, 
the  young  Cliurch  met  in  Solomon's  porcli  (Acts  3. 11;  5. 12). 
The  entreaty,  "  Return,  O  Shulamite,"  answers  to  the 
people's  desire  to  keep  Peter  and  John,  after  the  lame 
man  was  liealcd,  when  tliey  were  about  to  enter  tlie  tem- 
ple. Tlieir  reply  attributing  the  glory  not  to  themselves, 
but  to  Jesus  Christ,  answers  to  the  bride's  reply  here, 
"What  will  ye  see"  in  me?  "As  it  were,"  &c.  She  ac- 
cepts tlie  name  Sliulaitiite,  as  truly  describing  her.  But 
adds,  tliat  though  "one"  (v.  9),  she  is  nevertheless  "two." 
Her  glories  are  her  Lord's,  beaming  througli  her  (Ephe- 
sians 5.31,32).  The  two  armies  are  the  family  of  Jesus 
Christ  in  lujaven,  and  tliat  on  earth,  joined  and  one 
with  Him;  the  one  militant,  the  otlier  triumphant.  Or 
Jesus  Christ  and  His  ministering  angels  are  one  army, 
the  Churcli  the  other,  both  being  one  (John  17. 21,  22).  Al- 
lusion is  made  to  Mahanaim  (meaning  two  hosts),  the  scene 


of  Jacob's  victorious  conflict  by  prayer  (Genesis  32. 2,  9, 22- 
30).  Though  she  is  peace,  yet  she  has  warfare  here,  be- 
tween flesh  and  spirit  within  and  fries  without;  her 
strength,  as  Jacob's  at  Mahanaim,  is  Jesus  Christ  and  His 
host  enlisted  on  her  side  by  prayer;  whence  she  obtains 
those  graces  which  raise  the  admiration  of  the  daughters 
of  Jerusalem. 

CHAPTER   VII. 

Ver.  1-13.  tliy  feet— rather,  thj/  goings  (Psalm  17. 5).  Evi- 
dent allusion  to  Isaiah  52.7:  " How  beautiful  .  .  .  are  the 
feet  of  him  .  .  .  that  publisheth  peace"  (Shulamite,  ch.  6. 
13).  slioes— sandals  are  richly  jewelled  in  tlie  East  (Luke 
15.  22;  Ephesians  6.  15).  She  is  evidently  "on  the  moun- 
tains," whither  she  was  wafted  (ch.  6. 12),  aboi>e  the  daugh- 
ters of  Jerusalem,  who  therefore  portray  her  feet  fii-st. 
daiigliter— of  God  the  Father,  with  whom  Jesus  Christ 
is  one  (Matthew  5.  9),  "children  of  (the)  God"  (of  peace), 
equivalent  to  Shulamite  (Psalm  45. 10-15;  2  Corinthians  6. 
IS),  as  well  as  bride  of  Jesus  Christ.  "Prince's,"  therefore 
princely  herself,  freely  giving  the  word  of  life  to  others, 
not  sparing  her  "  feet,"  as  in  ch,  5. 3 ;  Exodus  12. 11.  To  act 
on  the  offensive  is  defensive  to  ourselves,  joints— rather, 
the  rounding ;  the  full  graceful  curve  of  the  hips  in  the 
female  figure;  like  tlie  rounding  of  a  necklace  (as  the  He- 
brewiov  "jewels"  means).  Cf.  with  the  English  Version, 
Ephesians  4. 13-16;  Colossians  2. 19,  Or,  applying  it  to  the 
girdle  binding  together  the  robes  round  the  hips  (Ephe- 
sians 6. 14.)  cunning  workman— (Psalm  139. 14-16 ;  Ephe- 
sians 2.  10,  22;  5.  20,  30,  32.)  3.  navel— rather,  girdle-clasp, 
called  from  the  part  of  the  person  underneath.  The  "  shoes" 
{v.  1)  prove  that  di-css  is  throughout  presupposed  on  all 
parts  where  it  is  usually  worn.  She  is  "a  bride  adorned 
for  her  husband;"  the  "uncomely  parts,"  being  most 
adorned  (1  Corinthians  12,  23),  The  girdle-claSp  was 
adorned  with  red  rubies  resembling  the  "round  goblet" 
(crater  or  mixer)  of  spice-mixed  wine  (not  "liquor,"  ch,  8. 
2;  Isaiah  5.  22).  The  wine  of  the  "New  Testament  in 
His  blood"  (Luke  22.  20).  The  spiritual  exhilaration  by  it 
was  mistaken  for  that  caused  by  new  wine  (Acts  2.  13-17 ; 
Ephesians  5.  18).  toelly— i.  e.,  the  vesture  on  it.  As  in 
Psalms  45. 13, 14,  gold  and  needlework  compose  the  bride's 
attire,  so  golden-coloured  "wheat"  and  Avliite  "lilies" 
here.  The  ripe  grain,  in  token  of  harvest  joy,  used  to 
be  decorated  witli  lilies;  so  the  accumulated  spiritual 
food  (John  6.  35;  12.  24),  free  from  chaff,  not  fenced  with 
thorns,  but  made  attractive  by  lilies  (believers,  ch.  2.  2; 
Acts  2.  46,  47;  5. 13,  14,  In  common  partaking  of  it).  Asso- 
ciated with  the  exhilarating  wine-cup  (Zechariah  9.  17),  as 
here.  3.  The  daughters  of  Jerusalem  describe  her  in  the 
same  terms  as  Jesus  Christ  In  ch.  4.  5.  Tlie  testimonies 
of  heaven  and  earth  coincide,  t^vins— faith  and  love.  4. 
tower  of  ivory — in  ch.  4.  4,  Jesus  Christ  saith,  "a  tower 
of  David  builded  for  an  armoury."  Strength  and  con- 
quest are  the  main  thought  in  His  description  ;  here, 
beauty  and  polished  whiteness ;  contrast  ch.  1.  5.  fish- 
pools— seen  by  Bueckhaedt,  clear  (Revelation  22.  1), 
deep,  quiet,  and  full  (1  Corinthians  2. 10, 15).  Hcslibon — 
east  of  Joi-dan,  residence  of  the  Amorite  king,  Sihon 
(Numbers  21.  25,  &c.),  afterwards  held  by  Gad.  Batli-rnU- 
blm — Daughter  of  a  multitude;  a  crowded  thoroughfare. 
Her  eyes  (ch.  4.  1)  are  called  by  Jesus  Christ,  "doves' 
eyes,"  waiting  on  Him.  But  here,  looked  on  by  the 
daughters  of  Jerusalem,  they  are  compared  to  a  placid 
lalce.  She  is  calm  even  amidst  the  crowd  (Proverbs  8.  2; 
John  16.  33).  nose— or,  face,  tower  of  Lebanon— a  border 
fortress,  watching  the  hostile  Damascus.  Towards  Jesus 
Christ  her  face  was  full  of  holy  shame  (ch.  4. 1,  3,  notes) ; 
towards  spiritual  foes,  like  a  watchtower  (Habakkulv  2. 
1 ;  Mark  13.  .37;  Acts  4. 13),  elevated,  so  that  she  looks  not 
up  from  earth  to  heaven,  but  down  from  heaven  to  earth. 
If  we  retain  "  nose,"  discernment  of  spiritual  fragrance  is 
meant.  5.  tipon  tUee— tlie /icairZ-drcss  "upon"  her.  Car- 
mcl— signifying  a  u-ell-cultivated field  (Isaiali  35.  2).  In  ch, 
5.  15  He  is  compared  to  majestic  Lebanon;  she  here,  to 
fruitftd  Carmel.  Her  head-dress,  or  crown  (2  Timothy  4. 
8;  1  Peter  5.  4).  Also  the  souls  won  by  her  (1  Thessalo- 
niaus  2. 19.  20),  a  token  of  her  fruUfulness.    purple— roy- 

425 


The  Church's  Faith  and  Desire. 


SOLOMON'S  SONG  VIII. 


The  Love  of  the  Church  to  ChrisU 


ally  (Revelation  1.  6).  As  applied  to  hair,  it  expresses  the 
glossy  splendour  of  black  hair  {lit.,  pendulous  hair)  so 
much  admired  in  the  East  (ch.  4.  1).  Whilst  the  King 
compares  her  hair  to  the  flowing  hair  of  goats  (the  token 
of  her  subjection),  the  daughters  of  Jerusalem  compare  it 
to  royal  purple,  galleries— (so  ch.  1. 17.  Mat-gin;  Revela- 
tion 21.3.)  But  Maueer  translates  here,  "flowing  ring- 
lets ;"  with  these,  as  with  thongs  (so  Lee,  from  the  Arabic, 
translates  it)  "  the  King  is  held"  bound  (ch.  6.  5;  Proverbs 
6.  25).  Her  purple  crown  of  martyrdom  especially  capti- 
vated the  King,  appearing  from  His  galleries  (Acts  7.  55. 
66).  As  Samson's  strength  was  in  his  locks  (Judges  16, 17). 
Here  first  the  daughters  see  the  King  themselves.  6. 
Neai-er  advance  of  the  daughters  to  the  Church  (Acts  2. 
47 ;  5. 13,  end).  Love  to  her  is  the  first  token  of  love  to 
Him  (1  John  5.  1,  end),  delights— fascinating  charms  to 
them  and  to  the  King  {v.  5;  Isaiah  62.  4,  Hephzi-bah). 
Hereafter,  too  (Zephaniah  3.  17 ;  Malachi  3. 12 ;  Revelation 
21.9).  T.  palm  tree— (Psalm  92.  12.)  The  sure  sign  of  waier 
near  (Exodus  15.  27 ;  John  7.  38).  clusters— not  of  dates,  as 
Moody  Stuakt  thinks.  The  parallelism  {v.  8),  "  clusters 
of  the  vine,"  shows  it  is  here  clusters  of  grapes.  Vines 
were  often  trained  (termed  "wedded")  on  other  trees.  8. 
The  daughters  are  no  longer  content  to  admire,  but 
resolve  to  lay  hold  of  her  fruits,  high  though  these  be. 
The  palm  stem  is  bare  for  a  great  height,  and  has  its 
crown  of  fruit-laden  boughs  at  the  summit.  It  is  the 
symbol  of  triumpliant  joy  (Jolin  12. 13);  so  kereafter  (Rev- 
elation 7.  9).  toreasts— (Isaiah  66.  11.)  tlie  vine — Jesus 
Christ  (Hosea  1-1.  7,  end;  John  15.  1).  nose — i.e.,  breath; 
the  Holy  Ghost  breathed  into  her  nostrils  by  Him,  whose 
"  mouth  is  most  sweet"  (ch.  5. 16).  apples— citrons,  off  the 
tree  to  which  He  is  likened  (ch.  2.  3).  9.  roof  of  thy 
moMtU— tliy  voice  (Proverbs  15.  23).  best  wine — the  new 
wine  of  the  gospel  kingdom  (Mark  14.  25),  poured  out  at 
Pentecost  (Acts  2.  4,  13,  17).  for  tny  beloved— (Ch.  4.  10.) 
Here  first  the  daughters  call  Him  theirs,  and  become  one 
witl)  tlie  bride.  The  steps  successively  are  (ch.  1. 5)  where 
they  misjudge  her  (ch.  3. 11);  ch.  5. 8,  where  the  possibility 
of  tlaeir  finding  Him,  before  she  regained  Him,  is  ex- 
pressed ;  oh.  5.  9  (ch.  6.  1 ;  7.  6,  9),  (John  4.  42.)  causing  .  .  . 
asleep  to  speak — (Isaiah  35.  6 ;  Mark  5. 19,  20 ;  Acts  2.  47 ; 
Epliesians  5.  14.)  Jesus  Christ's  first  miracle  turned  water 
into  "good  wine  kept  until  now"  (John  2.);  just  as  the 
gospel  revives  those  asleep  and  dying  under  the  law 
(Proverbs  31.  6;  Romans  7.  9, 10,  24,  25;  8. 1).  10.  Words  of 
the  daughters  oi  Jerusalem  and  the  bride,  now  united 
into  one  (Acts  4.  32).  They  are  mentioned  again  distinctly 
(ch.  8.  4),  as  fresh  converts  were  being  added  from  among 
inquirers,  and  these  needed  to  be  cliarged  not  to  grieve 
the  Spirit,  liis  desire  is  tovard  me — strong  assurance. 
He  so  desires  us,  as  to  give  us  sense  of  His  desire  toward 
us  (Psalm  139.  17,  IS ;  Luke  22. 15;  Galatians  2.  20;  1  John  4. 
16).  11.  ficM— the  country.  "The  tender  grape  (Maueeb 
translates,  fiipwers)  and  vines"  occurred  before  (ch.  2,  13). 
But  here  she  prepares  for  Him  all  kinds  of  fruit  old  and 
new;  also,  she  anticipates,  in  going  forth  to  seek  them, 
communion  with  Him  in  "  loves."  "  Early"  implies  im- 
mediate earnestness,  "  The  villages,"  imply  distance  from 
Jerusalem.  At  Stephen's  death  the  disciples  were  scat- 
tei-ed  from  it  through  Judea  and  Samaria,  preaching  the 
word  (Acts  8).  Jesus  Christ  was  with  them,  confirming 
the  word  with  miracles.  They  gathered  the  old  fruits,  of 
which  Jesus  Christ  had  sown  the  seed  (John  4.),  as  well 
as  new  fruits,  lodge— forsaking  home  for  Jesus  Christ's 
sake  (Matthew  19.29).  IS}.  (Mark  1.35;  John  9,  4;  Gala- 
tians 6.  10.)  Assurance  fosters  diligence,  not  indolence. 
13.  mandrakes — Hebrew,  dudaim,  from  a  root  meaning 
to  love  ;  love-apples,  supposed  to  exhilarate  the  spirits  and 
excite  love.  Only  here  and  Genesis  30.  14-16.  Atropa 
mandragora  of  Linnffius ;  its  leaves  like  lettuce,  but  dark 
green,  flowers  purple,  root  forked,  fruit  of  the  size  of  an 
apple,  ruddy  and  sweet-smelling,  gathered  in  wheat- 
harvest,  i.  e.,  in  May.  (Mariti,  ii.  195.)  gates— the  entrance 
to  the  kiosk  or  summer-house.  Love  "lays  up"  the  best 
of  everything  for  the  person  beloved  (1  Corinthians  10.  31; 
Philippians  3.  8 ;  1  Peter  4. 11),  thereby  really,  though  un- 
consciously, laying  up  for  itself  (1  Timothy  6. 18, 19). 
426 


CHAPTER    VIII. 

Ver.  1-14.  1.  He  had  been  a  brother  already.  Why, 
then,  this  prayer  here?  It  refers  to  the  time  after  His 
resurrection,  when  the  previous  outward  intimacy  with 
Him  was  no  longer  allowed,  but  it  was  implied  it  should 
be  renewed  at  the  second  coming  (John  20. 17) ;  for  this  the 
Church  herejirays;  meanwhile  she  enjoys  inward  spirit- 
ual communion  with  Him,  The  last  who  ever  "  kissed" 
Jesus  Christ  on  earth  was  the  traitor  Judas.  The  bride's 
return  with  the  King  to  her  mother's  house  answers  to 
Acts  8.  2.5,  after  the  mission  to  Samaria.  The  rest  spoken 
of  (v.  4)  answers  to  Acts  9.  31.  that  sucked  .  .  .  mother— 
a  brother  born  of  the  same  mother;  the  closest  tie.  a. 
Her  desire  to  bring  Him  into  her  home  circle  (John  1.  41). 
■who  would  instruct  me — rather,  "  thou  wouldest  in- 
struct me,"  viz.,  how  I  might  best  please  thee  (Isaiah  11.  2. 
3;  50.4;  Luke  12.12;  John  14.26;  16.13).  spiced  wine- 
seasoned  with  aromatic  perfumes.  Jesus  Christ  ought  to 
have  our  clioicest  gifts.  Spices  are  never  introduced  in 
the  song  in  His  absence ;  therefore  the  time  of  His  return 
from  "  the  mountain  of  spices"  {v.  14)  is  contemplated. 
The  cup  of  betrothal  was  given  by  Him  at  the  last  sup- 
per; the  cup  of  marriage  shall  be  presented  by  her  at  His 
return  (Matthew  26.  29).  Till  then  the  believer  often  can- 
not feel  towards,  or  speak  of,  Him,  as  he  would  wish.  3, 
4.  The  "left  and  right  hand,"  &c.,  occurred  only  once 
actually  (ch.  2.  0),  and  here  optatively.  Only  at  His  first 
manifestation  did  the  Church  palpably  embrace  Him;  at 
His  second  coming  there  shall  be  again  sensible  commu- 
nion with  Him.  The  rest  in  v.  4,  which  is  a  spiritual  reali- 
zation of  the  wish  in  v.  3  (1  Peter  1.  8),  and  the  charge  not 
to  disturb  it,  close  the  1st,  2d,  and  4th  canticles ;  not  the 
3d,  as  the  bridegroom  there  takes  charge  Himself;  nor  the 
5th,  as,  if  rejwse  formed  its  close,  we  might  mistake  the 
present  state  for  our  rest.  The  broken,  longing  close,  like 
that  of  the  whole  Bible  (Revelation  22.  20),  reminds  us  we 
are  to  be  waiting  for  a  Saviour  to  come.  On  "  daughters 
of  Jerusalem,"  see  note,  ch.  7. 10. 

Canticle  V.— Ch,  8,  5-14,— Feobi  the  Call  of  the  Gen- 
tiles TO  THE  Close  of  Revelation.  5.  "Who  is  tlils— 
Words  of  the  daughters  of  Jerusalem,  i.  e.,  the  churches 
of  Judea ;  referring  to  Paul,  on  his  return  from  Arabia 
("the  wilderness"),  whither  he  had  gone  after  conversion 
(Galatians  1. 15-24).  I  raised  thee  .  .  .  she  .  ,  .  bare  thee— 
(Acts  26.  14-16.)  The  first  words  of  Jesus  Christ  to  the 
bride  since  her  going  to  the  garden  of  nuts  (ch.  6. 9, 10) ;  so 
His  appearance  to  Paul  is  the  only  one  since  His  ascen- 
sion; V.  13  is  not  an  address  of  Him  as  visible:  her  reply 
implies  He  is  not  visible  (1  Corinthians  15.  8).  Spiritually, 
she  was  found  in  the  moral  wilderness  (Ezekiel  16.  5, 
Hosea  13.  5);  but  now  she  is  "coming  up  from"  it  (Jere- 
miah 2.  2;  Hosea  2. 14),  especially  in  the  last  stage  of  her 
journey,  her  conscious  weakness  casting  itself  the  more 
wholly  on  Jesus  Christ  (2  Corinthians  12.9).  "Raised" 
(Ephesians  2. 1-7).  Found  ruined  under  the  forbidden  tree 
(Genesis  3.);  restored  under  the  shadow  of  Jesus  Christ 
crucified,  "the  green  tree"  (Luke  23.31),  fruit-"  bearing" 
by  the  cross  (Isaiah  53. 11 ;  John  12.  24).  Born  again  by  the 
Holy  Ghost"  "  there"  (Ezekiel  16.  3-6).  In  tiiis  verse,  Jier 
dependence,  in  the  similar  verse,  ch.  3.  6,  &c..  His  omnipo- 
tence to  support  her,  are  brought  out  (Deuteronomy  33.  26). 
6.  Implying  approaching  absence  of  the  Bridegroom,  seal 
— having  her  name  and  likeness  engraven  on  it.  His 
Holy  Priesthood  also  in  heaven  (Exodus  28.6-12,  15-30; 
Hebrews  4.  14);  "his  heart"  tliere  answering  to  "thine 
heart"  here,  and  "two  shoulders"  to  "arm."  (Cf.  Jere- 
miah 22. 24,  with  Haggai  2,  23.)  By  the  Holy  Ghost  (Ephe- 
sians 1. 13, 14).  As  in  V.  5,  she  was  "  leaning"  on  Him,  i,  e., 
her  arm  on  His  arm,  her  head  on  His  bosom;  so  slie  prays 
now  that  before  they  part,  her  impression  may  be  en- 
graven both  on  His  heart  and  His  arm,  answering  to  His 
love  and  His  power  (Psalm  77, 15 ;  see  Genesis  38.  18 ;  Isaiah 
62.  3),  love  is  strong  as  tleath- (Acts  21.  13 ;  Romans  8. 
35-39;  Revelation  12. 11.)  This  their  love  unto  death  flows 
from  His  (John  10.15;  15.13),  jealousy  ,.,  the  grave— 
Zealous  love,  jealous  of  all  that  would  come  between  the 
soul  and  Jesus  Christ  (1  Kings  19.10;  Psalm  106.30,  31, 


Intruduclion. 


ISAIAH. 


Introduction, 


I.nke  9.  60;  11. 26;  1  Corinthians  16.  22).  cruel— rather,  un- 
pieldbig,  hard;  as  the  grave  will  not  let  go  those  whom  it 
once  liolds  (John  10.  28).  a  most  veliement  Aame — lit.,  the 
fire-flame  of  Jehovah  (Psalm  80.  16;  Isaiah  G.  6).  Nowhere 
else  is  God's  name  fouutl  in  tlie  Song.  Tlie  zeal  that  burnt 
in  Jesus  Christ  (Psalm  (;9.  9;  Luke  12.  49,  50)  kindled  in  His 
followers  (Acts  2.3;  Romans  15.30;  Philippians  2.  17).  7. 
•waters— in  contrast  witli  the  "coals  of  Are"  {v.  6;  1  Kings 
18.  3:1-38).  Persecutions  (Acts  8. 1)  cannot  quench  love  (He- 
brews 10. 31 ;  Revelation  12. 15,  10).  Our  many  provocations 
have  not  quenclied  His  love  (Romans  8. 33-39).  If . . .  give 
all  tlie  substance  .  . .  contemuecl— nothing  short  of  Jesus 
Clirist  Himself,  not  even  heaven  without  Him,  can  satisfy 
the  saint  (Pliilippians  3.  8).  Satan  offers  the  world,  as  to 
Jesus  Christ  (Matthew  4. 8),  so  to  the  saint.  In  vain  (1  Jolm 
2.15-17;  5.4).  .  Nothing  but  our  love  in  turn  can  satisfy 
Him  (1  Corinthians  13. 1-3).  8.  The  Gentile  Church  (Eze- 
klel  10.43).  "We,"  i.  e.,  tlie  Hebrew  Church,  wlricli  here- 
tofore admitted  Gentiles  to  communion,  only  by  becom- 
ing Judaic  proselytes.  Now  first  idolatrous  Gentiles  are  ad- 
mitted directly  (Acts  11. 17-26).  Generally,  tlie  saint's  anx- 
iety for  other  souls  (Mark  5. 19 ;  Jolin  4.  28,  29).  no  bi-easts 
— neither  faith  nor  love  as  yet  (note,  ch.  4. 5),  which  "  come 
by  hearing"  of  Him  who  first  loved  us.  Not  yet  fit  to  be 
His  bride,  and  mother  of  a  spiritual  offspring.  Avliat 
sHall  -vve  do— tlie  chief  question  in  the  early  Church  at 
the  first  council  (Acts  15).  How  shall  "  the  elder  brother" 
treat  the  "younger,"  already  received  by  the  Father 
(Luke  15.  25-32)?  Generally  (2  Samuel  15. 15;  John  9. 4;  Acts 
9.  6;  Galatians  6. 10).  in  thie  day  .  .  .  spoken  for — i.  e., 
when  she  shall  be  sought  in  marriage  (Judges  14. 7),  viz.,  by 
Jesus  Christ,  the  heavenly  bridegroom.  9.  -wall . . .  door 
—the  very  terms  employed  as  to  the  Gentile  question  (Acts 
14. 27;  Ephesians  2. 14).  If  she  be  a  wall  in  Zion,  founded 
on  Jesus  Christ  (1  Corinthians  3. 11),  we  will  not  "with- 
stand God"  (Acts  11.17;  15.8-11).  But  if  so,  we  must  not 
"  build"  (Acts  15. 11-17)  on  her  "  wood,  hay,  stubble"  (1  Cor- 
inthians 3. 12),  i.  e.,  Jewish  rites,  &c.,  but  "a  palace  of  sil- 
ver," i.  e.,  all  the  highest  privileges  of  church  communion 
(Galatians  2. 11-18 ;  Ephesians  2.  11-22).  Image  from  the 
splendid  turrets  "  built"  on  the  "  walls"  of  Jerusalem,  and 
flanking  the  "door,"  or  gateway.  The  Gentile  Churcli  is 
the  "door,"  the  type  of  catholic  accessibleness  (1  Corin- 
thians 10. 9);  but  it  must  be  not  a  mere  thoroughfare,  but 
furnished  with  a  wooden  framework,  so  as  not  merely  to 
admit,  but  also  to  safely  enclose:  cedar  is  fragrant,  beau- 
tiful, and  enduring.  10.  The  Gentile  Church's  joy  at  its 
free  admission  to  gospel  privileges  (Acts  15. 30,  31).  She  is 
one  wall  in  the  spiritual  temple  of  the  Holy  Ghost,  the 
Hebrew  Church  is  the  other;  Jesus  Christ,  the  common 
foundation,  joins  tliem  (Ephesians  2.11-22).  breasts  .  .  . 
to'wers— alluding  to  the  silver  palace,  which  the  bridal 
virgins  proposed  to  build  on  her  (v.  9).  "Breasts"  of  con- 
solation (Isaiah  60. 11);  faith  and  love  (1  Thessalonians  5. 
8);  opposed  toher  previous  state,  "no  breasts"  (v.  8;  2 Thes- 
salonians 1.3).  Thus  Ezekiel  16.46,  61  was  fulfllled,  both 
Samaria  and  the  Gentiles  being  joined  to  the  Jewish  gos- 
pel Church,  favour— rather,  peace.  Tlie  Gentile  Church 
too  is  become  the  Shulamite  (ch.  6. 13),  or  pecce-enjoying 
bride  of  Solomon,  i.  e.,  Jesus  Christ,  the  Prince  of  Peace 
(Romans  5. 1 ;  Ephesians  2. 14).  Reject  not  those  whom  God 
accepts  (Numbers  11.  28;  Luke  9.  49;  Acts  15. 8,  9).  Rather, 
superadd  to  such  every  aid  and  privilege  (v.  9).    11.  The 


joint-Cliurch  speaks  of  Jesus  Christ's  vineyard.  Transn' 
ference  of  it  from  the  Jews,  who  rendered  not  the  fruits, 
as  is  implied  by  the  silence  respecting  any,  to  the  Gen- 
tiles (Matthew  21.  33-43).  Baal-hanion — equivalent  to  the 
owner  of  a  nndtitude;  so  Israel  in  Solomon's  days  (1  Kings 
4.20);  so  Isaiali  5.  1,  ''a  very  fruitful  hill:"  abounding  in 
privileges,  as  in  numbers,  thousand  pieces-^viz.,  silver- 
ings, or  shekels.  The  vineyard  had  1000  vines  probably; 
a  vine  at  a  silvering  (Isaiah  7.  23),  referring  to  this  pas- 
sage. 1«.  "mine"  by  grant  of  the  true  Solomon.  Not 
merely  "  let  out  to  keepers,"  as  in  the  Jewish  dispensa- 
tion of  works,  but  "mine"  by  grace.  This  is  "before  me," 
i.  e.,  in  my  power.  [Mauber.]  But  though  no  longer 
under  constraint  of  "keeping"  the  law  as  a  mere  letter 
and  covenant  of  works,  love  to  Jesus  Christ  will  constrain 
her  the  more  freely  to  render  all  to  Solomon  (Romans  8. 
2-4;  1  Corinthians  6.  20;  Galatians  5.  13;  1  Peter  2.  16), 
after  having  paid  what  justice  and  His  will  require 
should  be  paid  to  others  (1  Corinthians  7.  29-31;  9.  14). 
"  Before  me"  may  also  mean  "  I  will  never  lose  sight  of 
it"  (contrast  ch.  1.  6).  [Moody  Stuart.]  She  will  not 
keep  it  for  hei'self,  though  so  freely  given  to  her,  but 
for  His  use  and  glory  (Luke  19.  13;  Romans  6.  15;  14. 
7-9;  1  Corinthians  12.  7).  Or  the  "two  hundred"  may 
mean  a  double  tithe  (two-tenths  of  the  whole  paid  back 
by  Jesus  Clirist,  as  the  reward  of  grace  for  our  sur- 
render of  aZi  (the  thousand)  to  Him  (Galatians  6.  7;  He- 
brews 6. 10) ;  then  slie  and  "  those  that  keep"  are  the  same. 
[Adelaide  Newton.]  But  Jesus  Christ  pays  back  not 
merely  two  tithes,  but  His  all  for  our  all  (1  Corinthians  3. 
21-23).  13.  Jesus  Christ's  address  to  her ;  now  no  longer 
visibly  present.  Once  she  "had  not  kept"  her  vineyard 
(ch.  1.  6);  now  she  "dwells"  in  it,  not  as  its  owner,  but  its 
superintendent  under  Jesus  Christ,  with  vine-dressers 
("companions"),  ex.  gr.,  Paul,  &c.  (Acts  15. 25, 26),  under  her 
(v.  11, 12);  these  ought  to  obey  her  when  she  obeys  Jesus 
Christ.  Her  voice  in  prayer  and  praise  is  to  be  heard  con- 
tinually by  Jesus  Christ,  if  her  voice  before  men  is  to  be 
effective  (ch.  2.  14,  end;  Acts  6.  4;  13.  2,  3).  14.  (See  note, 
ch.  2. 17.)  As  she  began  with  longing  for  His  first  coming 
(ch.  1.  2),  so  she  ends  with  praying  for  His  second  coming 
(Psalm  130.  6;  Philippians  3.  20,  21;  Revelation  22.  20). 
Moody  Stuart  nialies  the  roe  upon  spices  to  be  the 
musk-deer.  As  there  are  four  gardens,  so  four  mountains, 
which  form  not  mere  Images,  as  Gilead,  Carmel,  &c.,  but 
part  of  the  structure  of  the  Song.  (1.)  Bether,  or  divi^on. 
(ch.  2. 17),  God's  justice  dividing  us  from  God ;  (2.)  Those 
"  of  leopards"  (ch.  4.  8),  sin,  the  world  and  Satan ;  (3.)  That 
"  of  myrrh  and  aloes"  (ch.  4. 6, 14),  the  sepulchre  of  Calvary ; 
(4.)  Those  "  of  spices,"  here  answering  to  "  the  hill  of  frank- 
incense" (ch.  4.  6),  where  His  soul  was  for  the  three  days 
of  His  death,  and  heaven,  where  He  is  a  High  Priest  now, 
offering  incense  for  us  on  the  fragrant  mountain  of  His 
own  finished  work  (Hebrews  4. 14;  7.  25;  Revelation  8. 3, 
4);  thus  He  surmounts  the  other  three  mountains,  God's 
justice,  our  sin,  death.  The  mountain  of  spices  is  a.s 
much  greater  than  our  sins,  as  heaven  is  higher  than 
eartli  (Psalm  103. 11).  The  abrupt,  unsatisfied  close  with 
tlie  yearning  prayer  for  His  visible  coming  shows  that  the 
marriage  is  future,  and  that  to  wait  eagerly  for  it  is  our 
true  attitude  (1  Corinthians  1.  7;  1  Thessalonians  1.  10' 
Titus  2. 13 ;  2  Peter  3. 12). 


THE  BOOK  OF  THE  PROPHET 

ISAIAH. 

INTRODUCTION. 


Isaiah,  son  of  Amoz  (not  Amos);  contemporary  of  Jonah,  Amos,  Hosea,  In  Israel,  but  younger  than  they;  and  ol 
Micah,  in  Judah.  His  call  to  a  higher  degree  of  the  prophetic  office  (ch.  6.)  is  assigned  to  the  last  year  of  Uzziah,  i.  e., 
134  B  C.    The  chapters  1.-5.  belong  to  the  closing  years  of  that  reign ;  not,  as  some  think,  to  Jotham's  reign ;  in  th« 

427 


Introduction.  ISAIAH.  Introduction. 

reign  of  the  latter  he  seems  to  have  exercised  his  oflBlce  only  orally,  and  not  to  have  left  any  record  of  his  prophecies, 
because  they  were  not  intended  for  all  ages.  Chs.  1.-5.  and  6.  are  all  that  was  designed  for  the  Cliurch  universal  of  the 
propliecies  of  the  first  twenty  years  of  his  office.  New  historical  epochs,  such  as  occurred  in  the  reigns  of  Ahaz  and 
Hezeliiah,  when  the  affairs  of  Israel  became  interwoven  with  those  of  the  Asiatic  empires,  are  marked  by  prophetic 
writings.  The  prophets  had  now  to  interpret  the  judgments  of  the  Lord,  so  as  to  make  the  people  conscious  of  His 
punitive  justice,  as  also  of  His  mercy.  Chs.  7.-10.  4  belong  to  the  reign  of  Ahaz.  Chs.  36.-S9.  are  historical,  reaching  to 
the  fifteenth  year  of  Hezekiah;  probably  chs.  10.-12.  and  all  from  ch.  13.  to  26.,  inclusive,  belong  to  the  same  reign;  the 
historical  section  being  appended  to  facilitate  the  right  understanding  of  these  prophecies ;  thus  we  have  Isaiah's 
office  extending  from  about  760  to  713  B.C.,  forty-seven  years.  Tradition  (Talmud)  represents  him  as  having  been 
sawn  asunder  by  Manasseh  with  a  wooden  saw,  for  having  said  that  he  had  seen  Jehovah  (Exodus  33.  20 ;  2  Kings 
21. 16;  Hebrews  11.  37).  2  Clironicles  32.  32  seems  to  imply  that  Isaiah  survived  Hezekiah ;  but  "first  and  last"  is  not 
added,  as  in  2  Clironicles  26.  22,  which  makes  it  possible  that  his  history  of  Hezekiah  was  only  carried  up  to  a  certain 
point.  Tlie  second  part,  clis.  40.-68.,  containing  complaints  of  gross  idolatry,  needs  not  to  be  restricted  to  Manasseh's 
reign,  but  is  applicable  to  previous  reigns.  At  the  accession  of  Manasseh  he  would  be  eighty-four,  and  if  he  prophesied 
for  eight  years  afterwards,  he  must  have  endured  martyrdom  at  ninety-two;  so  Hosea  prophesied  for  sixty  years. 
And  Eastern  tradition  reports  that  he  lived  to  one  hundred  and  twenty.  The  conclusive  argument  against  the  tradi- 
tion is  that,  according  to  the  inscription,  all  Isaiah's  prophecies  are  included  in  the  time  from  Uzziah  to  Hezekiah; 
and  tlie  internal  evidence  accords  with  this. 

His  WIFE  is  called  the  proplietcss,  i.  e.,  endowed,  as  Miriam,  with  a  prophetic  gift. 

His  CHILDREN  were  considered  by  him  as  not  belonging  merely  to  himself;  in  their  names,  Shear-jashub,  "  the 
remnant  sliall  return,"  and  Maher-shalal-hash-baz,  "  speeding  to  the  spoil,  he  hasteth  to  the  prey,"  the  two  chief 
points  of  liis  propliecies  are  intimated  to  the  people,  the  judgments  of  the  Lord  on  the  people  and  the  world,  and  yet 
His  mercy  to  the  elect.         / 

His  Garment  of  sackcloth  (ch.  20.  2),  too,  was  a  silent  preaching  by  fact;  he  appears  as  the  embodiment  of  that 
repentance  wliich  he  tauglit. 

His  Historical,  Works.— History,  as  written  by  the  prophets,  is  retroverted  prophecy.  As  the  past  and  future 
alike  proceed  from  the  essence  of  God,  an  inspired  insight  into  the  past  implies  an  insight  into  the  future,  and  vice 
versa.  Hence  most  of  the  Old  Testament  histories  are  written  by  prophets,  and  are  classed  with  their  writings;  the 
Clironicles  being  not  so  classed,  cannot  have  been  written  by  them,  but  are  taken  from  historical  monographies  of  theirs ; 
e.  g.,  Isaiah's  life  of  Uzziah,  2  Chronicles  26.  22 ;  also  of  Hezekiali,  2  Chronicles  32.  32 ;  of  these  latter  all  that  was  im- 
portant for  all  ages  has  been  preserved  to  us,  whilst  the  rest,  which  was  local  and  temporary,  has  been  lost. 

Tlie  Inscription  (ch.  1. 1)  applies  to  the  whole  book,  and  implies  that  Isaiah  is  the  author  of  the  second  part  (chs. 
40.-66.),  as  well  as  of  the  first.  Nor  do  the  words,  "concerning  Judah  and  Jerusalem,"  oppose  the  idea  that  the  inscription 
applies  to  tlie  whole ;  for  whatever  he  says  against  other  nations,  he  says  on  account  of  their  relation  to  Judah.  So  the 
inscription  of  Amos,  "concerning  Israel,"  tliough  several  prophecies  follow  against  foreign  nations.  Ewald  maintains 
that  clis.  40.-66.,  tliougli  spurious,  were  subjoined  to  the  previous  portion,  in  order  to  preserve  the  former.  But  it  is  untrue 
tliat  the  first  portion  is  unconnected  with  tliose  chapters.  The  former  ends  with  the  Babylonian  exile  (ch.  39. 6),  the  latter 
begins  witli  the  coming  redemption  from  it.  The  portion,  chs.  40.— 16.,  has  no  heading  of  its  own,  a  proof  that  it  is  closely 
connected  with  what  precedes,  and  falls  under  the  general  heading  in  cli.  1. 1.  Josephtjs,  Antiquities,  11. 1,  sec.  1,  2,  says 
tliat  Cyrus  was  induced  by  tlie  prophecies  of  Isaiah  (ch.  44.  28 ;  45. 1, 13)  to  aid  the  Jews  in  returning  and  rebuilding  the 
temple.  Ezra  1.  confirms  this ;  Cyrus  in  his  edict  there  plainly  refers  to  the  prophecies  in  the  second  portion,  which 
assign  the  kingdoms  to  him  from  Jehovah,  and  the  duty  of  rebuilding  the  temple.  Probably  he  took  from  them 
his  iiistorical  name  Cyrus  (Corcsh).  Moreover,  subsequent  prophets  imitate  this  second  portion,  which  Ewald  assigns  to 
later  times ;  e.  g.,  cf.  Jeremiah  50.  51  witli  Isaiah's  predictions  against  Babylon.  "The  Holy  One  of  Israel,"  occurring 
but  three  times  elsewhere  in  the  Old  Testament,  is  a  favourite  expression  in  tlie  second,  as  ii;i  the  first  portion  of  Isaiah : 
it  expresses  God's  covenant  faithfulness  in  fulfilling  the  promises  tlierein:  Jeremiah  borrows  the  expression  from 
him.  Also  Ecclesiasticus  48.  22-i5  ("comforted  "),  quotes  ch.  40. 1  as  Isaiah's.  Luke  4. 17  quotes  ch.  61. 1,  2  as  Isaiah's, 
and  as  read  as  sucli  by  Jesus  Clirist  in  the  synagogue. 

The  Definiteness  of  the  prophecies  is  striking :  As  in  the  second  portion  of  Isaiah,  so  in  Micah  4.  8-10,  the  Baby- 
lonian exile,  and  the  deliverance  from  it,  are  foretold  150  j^ears  before  any  hostilities  had  arisen  between  Babylon  and 
Judah.  On  the  otlier  hand,  all  the  prophets  who  foretelLthe  Assyrian  invasion  coincide  in  stating,  that  Judah  should 
be  delivered  from  it,  not  by  Egyptian  aid,  but  directly  by  the  Lord.  Again  Jeremiah,  in  the  height  of  the  Chaldean 
prosperity,  foretold  its  conquest  by  the  Medes,  who  should  enter  Babylon  through  the  dry  bed  of  the  Euphrates  on  a  • 
night  of  general  revelry.  No  human  calculation  could  have  discovered  these  facts.  Eichorn  terms  these  propliecies 
"veiled  historical  descriptions,"  recognizing  in  spite  of  himself  that  they  are  more  tlian  general  poetical  fancies. 
Isaiah  53.  was  certainly  written  ages  before  the  Messiah,  yet  it  minutely  portrays  His  sufferings:  these  cannot  be 
Jewisli  inventions,  for  the  Jews  looked  for  a  reigning,  not  a  suffering  Messiah. 

Rationalists  are  so  far  right  that  The  Prophecies  are  on  a  General  Basis  whereby  they  are  distin- 
guished from  soothsaying.  Tliey  rest  on  the  essential  idea  of  God.  The  propliets,  penetrated  by  this  inner  knowledge 
of  His  character,  became  conscious  of  the  eternal  laws  by  which  the  world  is  governed :  tliat  sin  is  man's  ruin,  and 
must  be  followed  by  judgment,  but  that  God's  covenant  mercy  to  His  elect  is  uncliangeable.  Witliout  prophetism, 
the  elect  remnant  would  have  decreased,  and  even  God's  judgments  would  have  missed  their  end,  by  not  being  recog- 
nized as  such :  they  would  have  been  unmeaning,  isolated  facts.  Babylon  was  in  Isaiah's  days  under  Assyria ;  it  iiad 
tried  a  revolt  unsuccessfully:  but  the  elements  of  its  subsequent  success  and  greatness  were  then  existing.  The  Holy 
Ghost  enliglitened  his  natural  powers  to  discern  this  its  rise;  and  his  spiritual  faculties,  to  foresee  its  fall,  the  sure 
consequence,  in  God's  eternal  law,  of  the  pride  wliich  Pagan  success  generates— and  also  Judah's  restoration,  as 
the  covenant  people,  with  whom  God,  according  to  His  essential  character,  would  not  be  wroth  for  ever.  True  con- 
version is  the  prophet's  grand  remedy  against  all  evils :  in  this  alone  consists  his  politics.  Rebuke,  threatening,  and 
promise  regularly  succeed  one  another.    The  idea  at  the  basis  of  all  is  in  ch.  26.  7-9;  Leviticus  10.  3;  Amos  3.  2. 

The  Use  of  the  Present  and  Preterite  in  prophecy  is  no  proof  that  the  author  is  later  than  Isaiah.    For 

ieers  view  the  future  as  present,  and  indicate  what  is  ideally  past,  not  really  past;  seeing  things  in  the  light  of  God, 

•who  "  calls  the  things  that  are  not  as  though  they  were."    Moreover,  as  in  looking  from  a  height  on  a  landscape,  hills 

Beem  close  together  which  are  really  wide  apart,  so,  in  events  foretold,  the  order,  succession,  and  grouping  are  p'-e- 

428 


The  Prophet  Complaineth  ISAIAH   I.  of  Judahfor  her  RehiJlicm. 

sented,  but  the  intervals  of  titne  are  overlooked.  The  time,  however,  is  sometimes  marked  (Jeremiah  25. 12;  Daniel  9. 
26).  Thus  tlie  deliverance  from  Babylon,  and  that  effected  by  Messiah,  are  in  rapid  transition  gi-ouped  together  by 
THE  Law  of  Prophetic  Suggestion;  yet  no  propliet  so  confounds  the  two  us  to  make  Messiah  the  deader  of 
Israel  from  Babylon.  To  the  prophet  there  was  probably  no  double  sense ;  but  to  his  spiritual  eye  the  two  events, 
though  distinct,  lay  so  near,  and  were  so  analogous,  that  he  could  not  separate  them  in  description  M-ithout  unfaitliful- 
ness  to  the  picture  presented  before  him.  Tlie  more  remote  and  antitypical  event,  however,  viz.,  Messiah's  coming, 
1^  that  to  which  he  always  hastens,  and  which  he  describes  with  far  more  minuteness  than  he  does  the  nearer  type; 
e.  I/.,  Cyrus  (cf.  ch.  -15.  1  with  53).  In  some  cases  he  takes  his  stand  in  the  midst  of  events  between  (e.  g.)  the  humilia- 
tion of  Jesus  Christ,  which  he  views  aspas^,  and  His  glorification,  as  yet  to  come,  using  the  future  tense  as  to  the  latter 
(cf.  ch.  53.  4-9  with  10-12).  Marks  of  the  time  of  events  are  given  sparingly  in  the  prophets:  yet,  as  to  Messiah,  deli- 
nitely  enough  to  create  the  general  expectation  of  Him  at  the  time  that  He  was  in  fact  born. 

The  CHALDiEisJis  alleged  against  the  genuineness  of  the  second  portion  of  Isaiah,  are  found  more  in  the  first  and 
undoubted  portion.  They  occur  in  all  the  Old  Testament,  especially  in  the  poetical  parts,  which  prefer  unusual  ex- 
pressions, and  are  due  to  the  fact  that  the  patriarchs  were  surrounded  by  Chaldee-speaking  people;  and  in  Isaiah's 
time  a  few  Clialdee  woi'ds  had  crept  in  from  abroad. 

His  Symbols  are  few  and  simple,  and  his  poetical  images  correct;  in  the  prophets,  during  and  after  the  exile,  the 
reverse  holds  good ;  Haggai  and  Malachi  are  not  exceptions ;  for,  though  void  of  bold  images,  their  style,  unlike 
Isaiah's,  rises  little  above  prose :  a  clear  proof  that  our  Isaiah  was  long  before  the  exile. 

Of  Visions,  strictly  so  called,  he  has  but  one,  that  in  ch.  6.;  everr  it  is  more  siiiiple  than  those  in  later  prophets. 
But  he  often  gives  Signs,  i.  e.,  a  present  fact  as  pledge  of  the  more  distant  future;  God  condescending  to  the  feeble- 
ness of  man  (ch.  7.  14 ;  37.  30 ;  38.  7). 

The  Varieties  in  his  Style  do  not  pi'ove  spuriousness,  but  that  he  varied  his  style  with  his  subject.  The 
second  portion  is  not  so  much  addressed  to  his  contemporaries,  as  to  the  future  people  of  the  Lord,  the  elect  remnant, 
purified  by  the  previous  judgments.  Hence  its  tenderness  of  style,  and  frequent  repetitions  (ch.  40.1):  for  comforting 
exhortation  uses  many  words ;  so  also  the  many  epitliets  added  to  the  name  of  God,  intended  as  stays  whereon  faith 
may  rest  for  comfort,  so  as  not  to  despair.  In  both  portions  alike  there  are  peculiarities  characteristic  of  Isaiah ;  e.  g., 
"to  be  called  "  equivalent  to  to  be:  the  repetition  of  the  same  words,  instead  of  synonyms,  in  the  parallel  members 
of  verses;  the  interspersing  of  his  prophecies  with  hymns:  "the  remnant  of  olive  trees,"  &c.,  for  the  remnant  of  peo- 
ple who  have  escaped  God's  judgments.    Also  cf.  ch.  65.  25  with  11.  6. 

The  Chronological  Arrangement  favours  the  opinion,  that  Isaiah  himself  collected  his  prophecies  into  the 
volume;  not  Hezekiah's  men,  as  the  Talmud  guesses  from  Proverbs  25. 1.  All  the  portions,  the  dates  of  which  can  be 
ascertained,  stand  in  the  right  place,  except  a  few  instances,  where  prophecies  of  similar  contents  are  placed  together: 
with  the  termination  of  the  Assyrian  invasion  (chs.  36.-39.)  terminated  the  public  life  of  Isaiah.  The  second  part  is 
liis  prophetic  legacy  to  the  small  band  of  the  faithful,  analogous  to  the  last  speeches  of  Moses  and  of  Jesus  Christ  to 
His  chosen  disciples. 

The  Expectation  of  Messiah  is  so  strong  in  Isaiah,  that  Jerome  ad  Paulinum  calls  his  book  not  a  prophecy,  but 
the  gospel:  "He  is  not  so  much  a  prophet  as  an  evangelist."  Messiah  was  already  shadowed  forth  in  Genesis  49. 10, 
as  the  Sliiloh  or  tranquillizer;  also  Psalms  2.,  45.,  72.,  110.  Isaiah  brings  it  out  more  definitely ;  and,  whereas  they  dwelt 
on  Ills  kingly  oflice,  Isaiah  develops  most  His  priestly  and  prophetic  office;  Psalm  110.  also  had  set  forth  His  priest- 
hood, but  His  kingly  rather  than,  as  Isaiah,  His  suffering  priesthood.  The  latter  is  especially  dwelt  on  in  the  second 
part,  addressed  to  the  faithful  elect;  whereas  the  first  part,  addressed  to  the  whole  people,  dwells  on  Messiah's  glory,  the 
antidote  to  the  fears  which  then  filled  the  people,  and  the  assurance  that  the  kingdom  of  God,  then  represented  by 
Judah,  would  not  be  overwhelmed  by  the  surrounding  nations. 

His  Style  (Hengstenberg,  Christol.  1)  is  simple  and  sublime ;  in  imagery,  intermediate  between  the  poverty  of  Jere- 
miah and  the  exuberance  of  Ezekiel.    He  shows  his  command  of  it  in  varying  it  to  suit  his  subject. 

Tlie  Form  is  mostly  that  of  Hebrew  poetical  parallelism,  with,  however,  a  freedom  unshackled  by  undue  re- 
strictions. 

Judah,  the  less  apostate  people,  rather  than  Israel,  was  the  subject  of  his  prophecies:  his  residence  was  mostly  at 
Jerusalem.    On  his  praises,  see  Ecclesiasticus  48. 22-25.    Christ  and  the  apostles  quote  no  prophet  so  frequently. 


CHAPTEP     I  after  Uzziah  In  ch.  6.;  the  prophecies  under  Hezekiah 

follow  next.  3.  The  very  words  of  Moses  (Deuteronomy 
Ver.  1-31.  1.  The  General  Title  or  Programme  ap-  32.);  this  implies  that  the  law  was  the  cfiarter  and  busis  of 
plying  to  the  entire  book :  this  discountenances  the  Tal-  all  prophecy  (ch.  8. 20).  IjorA— Jehovah ;  in  Hebrew,  thr  self' 
mud  tradition,  that  he  was  sawn  asunder  by  Manasseh,  existing  and  promise-fulfilling, unchangeable  One.  The.fews 
Isalali— equivalent  to  "  The  Lord  shall  save;''  significant  never  pronounced  this  holy  name,  but  substituted  Adonai. 
of  the  subject  of  his  prophecies.-  On  "  vision,"  see  1  Samuel  The  English  Version,  Lord  in  capitals,  marks  the  Hebrew 
9.9;  Numbers  12.6;  and  my  Introduction.  Judah  and  Jehovah,  though  Lord  is  rather  equivalent  to  Adonai 
Jerusalem— Other  nations  also  are  the  subjects  of  his  than  Jehovah,  clilldren— (Exodus  4.  22.)  rebelled— as 
prophecies;  but  only  in  their  relation  to  the  Jews  (chs.  sons  (Deuteronomy  21. 18)  and  as  subjects,  God  being  king 
13.-23.);  so  also  the  ten  tribes  of  Israel  are  introduced  only  in  the  theocracy  (ch.  63. 10).  "Brought  up,"  lit.,  elevated, 
In  the  same  relation  (chs.  7.-9).  Jerusalem  is  particularly  viz.,  to  peculiar  privileges  (Jeremiah  2.  6-8;  Romans  9. 4, 5). 
specified,  being  the  site  of  the  temple,  and  the  centre  of  3.  (Jeremiah  8.7.)  crib— the  stall  where  it  is  fed  (Prov- 
Ihe  theocracy,  and  the  future  throne  of  Messiah  (Psalin  erbs  14.4).  Spiritually  the  word  and  ordinances.  Israel 
48.2,3,9;  Jeremiah  3. 17).  Jesus  Christ  is  the  "Lion  of  the  —The  ivhole  nation,  Judah  as  well  as  Israel,  in  the  re- 
tribe  of  Judah"  (Revelation  5.5).  Uzziah — called  also  strlcted  sense.  God  regards  His  covenant  people  in  their 
Azariah  (2  Kings  14.21;  2  Chronicles  26).  The  Old  Testa-  designed  unity,  not  knoTV- iriz.,  his  Owner,  as  the  par- 
ment  prophecies  spiritually  interpret  the  histories,  as  allellsm  requires;  i.e.,7iot  recognize  Him  os  such  (Exodus 
the  New  Testament  Epistles  interpret  the  Gospels  and  19. 5,  equivalent  to  "my  people,"  John  1. 10,  11).  consider 
Acts.  Study  them  together,  to  see  their  spiritual  rela-  —attend  to  his  Master  (ch.  41.8),  notwithstanding  the 
tlons.  Isaiah  prophesied  for  only  a  few  years  before  spiritual  food  which  He  provides  (answering  to  crib  in 
Uzziah's  death;  but  his  prophecies  of  that  period  (chs.  the  parallel  clause).  ■*.  people— the  peculiar  designation 
1.-6.)  apply  to  Jotham's  reign  also,  in  which  he  probably  of  God's  elect  nation  (Hosea  1. 10),  that  they  should  be 
u/roie  none;' for  ch.  7.  enters  immediately  on  Ahaz's  reign,  "laden  with  iniquity"  Is  therefore  the  more  monstrous. 

429 


Judgments  against  Judah. 


ISAIAH  I. 


Exhortations  to  Repentanea, 


Sin  is  a  load  (Psalm  38. 4 ;  Matthew  11.  28).  seed— another 
appellation  of  God's  elect  (Genesis  12.7;  Jeremiah  2.21), 
designed  to  be  a  "holy  seed"  (ch.  6. 13),  but,  awful  to  say, 
"evil-doers!"  cliildren— by  adoption  (Hosea  11.1),  yet 
"evil-doers;"  not  only  so,  but  "corrupters"  of  others 
(Genesis  6.12);  the  climax.  So  "nation— people— seed- 
children."  provoked — lit.,  despised,  viz.,  so  as  to  provoke 
(Proverbs  1.30,  31).  Holy  One  of  Israel— The  peculiar 
heinousness  of  their  sin,  that  it  was  against  their  God 
(Amos  3.  2).  gone  .  .  .  back-ward — lit.,  estranged  (Psalm 
58.  3).  5.  %Vliy— rather,  as  Vulgate,  On  what  part.  Image 
from  a  body  covered  all  over  with  marks  of  blows  (Psalm 
38.  3).  There  is  no  part  in  which  you  have  not  been 
smitten.  Head  .  .  .  sick,  &c.— not  referring,  as  it  is  com- 
monly quoted,  to  their  sint,  but  to  the  universality  of 
their  punishment.  However,  sin,  the  moral  disease  of  the 
head  or  intellect,  and  tlie  heart,  is  doubtless  made  its  own 
punishment  (Proverbs  1.31;  Jeremiah  2.19;  Hosea  8.11). 
"Sick,"  lit.,  is  in  a  state  of  sickness  [Gesenius];  "Has 
passed  into  sickness."  [Maubeb.]  6.  From  the  lowest  to 
the  highest  of  the  people;  "  the  ancient  and  honourable, 
the  head;  the  pi'ophet  that  teacheth  lies,  the  tail."  See 
Isaiah  9.  13-16.  He  first  states  their  wretched  condition, 
obvious  to  all  (i-.  6-9) ;  and  then,  not  previously,  their  irre- 
ligious state,  the  cause  of  it.  •wounds— judicially  in- 
flicted (Hosea  5.  13).  mollified  .  .  .  ointment — the  art 
of  medicine  in  the  East  consists  chiefly  in  external  appli- 
cations (Luke  10.31;  James  5.14).  7.  Jadah  had  not  in 
Uzziah's  reign  recovered  from  the  ravages  of  the  Syrians 
in  Joasli's  reign  (2  Chronicles  24.  24),  and  of  Israel  in  Am- 
aziah's  reign  (2  Chronicles  25. 13,  23,  &c.).  Compare  Isaiah's 
contemporary  (Amos  4. 6-11),  where,  as  here  (v.  9,  10),  Israel 
is  compared  to  "Sodom  and  Gomorrah,"  because  of  the 
judgments  on  it  by  "flre."  in  your  presence— before 
your  eyes:  without  your  being  able  to  prevent  them,  des- 
olate, &.C. — lit.,  there  is  desolation,  such  as  one  might  look  for 
from  foreign  invaders.  8.  daughter  of  Zion — The  city 
(Psalm  9.  14)  Jerusalem  and  its  inhabitants  (2  Kings  19. 
21):  daughter,  feminine,  singular  being  used  as  a  neuter 
collective  noun,  equivalent  to  sons  (see  below  Margin, 
ch.  12.  G).  [Maurer.]  Metropolis  or  mother-city  is  the 
corresponding  term.  The  idea  of  youthful  beauty  is 
included  in  daughter,  left — as  a  remnant  escaping  the 
general  destruction,  cottage — a  hut,  made  to  give  tem- 
porary shelter  to  the  care-taker  of  the  vineyard,  lodge — 
not  permanent,  besieged— rather,  as  "left,"  and  v.  9  re- 
quire, preserved,  viz.,  from  the  desolation  all  round.  [Mau- 
rer.] 9.  Jehovah  of  Sabaoth,  i.  e.,  God  of  the  angelic  and 
starry  hosts  (Psalm  59.  5;  147.4;  148.  2).  The  latter  were 
objects  of  idolatry,  called  hence  Sabaism  (2  Kings  17. 16). 
God  is  above  even  them  (1  Chronicles  16. 26).  "The  groves" 
AVfere  symbols  of  these  starry  hosts;  it  was  their  worship 
of  Sabaoth,  instead  of  the  Lord  of  Sabaoth,  which  had 
caused  the  present  desolation  (2  Chronicles  24.  18).  It 
needed  no  less  a  power  than  His,  to  preserve  even  a  "  rem- 
nant." Condescending  grace  for  the  elect's  sake,  since  He 
has  no  need  of  us,  seeing  tliat  He  has  countless  hosts  to 
serve  Ilim.  10.  Sodom— spiritually  (Genesis  19. ;  Jere- 
miah 23. 14;  Ezekiel  16.  46;  Revelation  11.  8).  11.  God  does 
not  here  absolutely  disparage  sacrifice,  which  is  as  old 
and  universal  as  sin  (Genesis  3.  21 ;  4.  4),  and  sin  is  almost 
as  old  as  the  world ;  but  sacrifice,  unaccompanied  with 
obedience  of  heart  and  life  (1  Samuel  15.  22;  Psalm  50. 9-13; 
51.  18-19;  Hosea  6.6).  Positive  precepts  are  only  means; 
moral  obedience  is  the  end.  A  foreshadowing  of  the  gos- 
pel, when  the  One  real  sacrifice  was  to  supersede  all  the 
shadowy  ones,  and  "  bring  in  everlasting  righteousness" 
(Psalm  40.  6,  7 ;  Daniel  9.  21-27;  Hebrews  10, 1-14).  full— to 
satiety;  Aveary  of  burnt  offerings— burnt  whole,  except 
the  blood,  which  was  sprinkled  about  the  altar,  fat^not 
to  be  eaten  by  man,  but  burnt  on  the  altar  (Leviticus  3.  4, 
5, 11, 17).  J2.  appear  before  me— in  the  temple  where  the 
ShechinaTi,  resting  on  the  ark,  was  the  symbol  of  God's 
presence  (Exodus  23. 15 ;  Psalm  42. 2).  who  hath  required 
this— as  if  you  were  doing  God  a  sei-vice  by  such  hypo- 
critical ofl'erings  (Job  35.7).  God  did  require  it  (Exodus  23. 
17),  but  not  in  this  spirit  (Micah  6.  6,  7).  courts— areas,  in 
which  the  worshippers  were.  None  but  priests  entered 
430 


the  temple  itself.  13.  oblations — ^unbloody ;  "  meat  (old 
English  sense,  not  flesh)  offerings,"  i.  e.,  of  flour,  fruits,  oil, 
&c.  (Leviticus  2.  1-13).  //eftrew,  "  mincha."  Incense— put 
upon  the  sacrifices,  and  burnt  on  the  altar  of  incense. 
Type  of  prayer  (Psalm  141. 2 ;  Revelation  8. 3).  ne-w  moons 
— observed  as  festivals  (Numbers  10. 10;  28. 11. 14)  with  sac- 
rifices and  blowing  of  silver  trumpets,  sabbaths— both 
the  seventh  day  ahd  the  beginning  and  closing  days  of  the 
great  feasts  (Leviticus  23. 24r-39).  away -with — bear.  Mau- 
rer translates,  "  I  cannot  bear  iniquity  and  the  solemn 
meeting,"  i.e.,  the  meeting  associated  with  iniquity — lit., 
the  closing  days  of  the  feasts;  so  the  great  days  (Le- 
viticus 23.  36;  John  7.  37).  14.  appointed— the  sabbath, 
passover,  pentecost,  day  of  atonement,  and  feast  of  taber- 
nacles [Hengstenberg]  ;  they  alone  were  fixed  to  certain 
times  of  the  year,  -weary— (Ch.  43.  24.)  15.  (Psalm  66. 18 ; 
Proverbs  28.  9;  Lamentations  3. 43, 44.)  spread  .  .  .  hands 
— in  prayer  (1  Kings  8.  22).  Hebrew,  "  Bloods,"  for  all  hein- 
ous sins,  persecution  of  God's  servants  especially  (Mat- 
thew 23.  35).  It  was  the  Tocation  of  the  prophets  to  dispel 
the  delusion,  so  contrary  to  the  law  itself  (Deuteronomy 
10.  16),  that  outward  ritualism  would  satisfy  God.  16. 
God  saith  to  the  sinner,  "  Wash  you,"  &c.,that  he,  finding 
his  inabilitj'-  to  "  make"  himself  "  clean,"  may  cry  to  God, 
"Wash  me,  cleanse  me  (Psalm  51. 2, 7, 10).  before  ntine  eyes 
— not  mere  outward  reformation  before  man's  eyes,  who 
cannot,  as  God,  see  iato  the  heart  (Jeremiah  32. 19).  17. 
seek  judgment— jw«<tce,  as  magistrates,  instead  oi  seeldng 
bribes  (Jeremiah  22.  3, 10).  Judge — vindicate  (Psalm  68.6; 
James  1.  27).  18.  God  deigns  to  argue  the  case  with  us, 
that  all  may  see  the  just,  nay,  loving  principle  of  His 
dealings  with  men  (ch.  43. 26).  scarlet— the  colour  of  Jesus 
Christ's  robe  when  bearing  our  "  sins"  (Matthew  27.  28). 
So  Rahab's  thread  (Joshua  2. 18 ;  cf.  Leviticus  14.  4).  The 
rabbins  say,  that  when  the  lot  used  to  be  taken,  a  scarlet 
fillet  was  bound  on  the  scapegoat's  head,  and  after  the  high 
priest  had  confessed  his  and  the  people's  sins  over  it,  tho 
fillet  became  white:  the  miracle  ceased,  according  to  them, 
forty  years  before  the  destruction  of  Jerusalem,  i.  e.,  ex- 
actly when  Jesus  Christ  was  crucified ;  a  remarkable  ad- 
mission of  adversaries.  Hebrew  for  "scarlet"  radically 
means  double-dyed ;  so  the  deep-fixedpermanency  of  sin  in 
the  heart,  which  no  mere  tears  can  wash  away,  snoiv — 
(Psalm  51.  7.)  Repentance  is  presupposed,  before  sin  can 
be  made  white  as  snow  {v.  19,  20);  it  too  is  God's  gift  (Jere- 
miah 31.  18,  end ;  Lamentations  5.  21 ;  Acts  5.  31).  red — 
refers  to  "  blood  "  (v.  15).  as  -^vool— restored  to  its  original 
undyed  whiteness.  This  verse  shows  that  the  old  fatliers 
did  not  look  only  for  transitory  promises  (Article  VII., 
Book  of  Common  Pbayee).  For  sins  of  ignorance,  and 
such  like,  alone  had  trespass  oflerings  appointed  for  tlaem ; 
greater  guilt  therefore  needed  a  greater  sacrifice,  for, 
"  without  shedding  of  blood  there  was  no  remission  ;"  but 
none  such  was  appointed,  and  yet  forgiveness  was  prom- 
ised and  expected;  therefore  spiritual  Jews  must  have 
looked  for  the  One  Mediator  of  both  Old  Testament  and 
New  Testament,  though  dimly  understood.  19,  20.  Tem- 
poral blessings  in  "tlie  land  of  their  possession"  were 
prominent  in  tlie  Old  Testament  promises,  as  suited  to  the 
childhood  of  the  Church  (Exodus  3. 17).  New  Testament 
spiritual  promises  derive  their  imagery  from  the  former 
(Matthews. 5).  Liord  hath  spoken  it — Isaiah's  prophecies 
rest  on  the  law  (Leviticus  26.  33).  God  alters  not  His  word 
(Numbers  23.  19).  31,  faitliful— as  a  wife  (ch.  54.  5;  62.  5; 
Hosea  2.  19,  20).  harlot^(Ezekiel  16.  28-35.)  righteous- 
ness lodged— (2  Peter  3.  13.)  mur'derers — murderous  op- 
pressors, as  tlie  antithesis  requires  (Note  r.  15 ;  1  John  3. 15). 
33.  Thy  princes  and  people  are  degenerate  in  solid  worth, 
equivalent  to  "silver"  (Jeremiah  6.  28,  30;  Ezekiel  22. 18, 
19),  and  in  their  use  of  the  living  Word,  equivalent  to  "  wine" 
(Song  of  Solomon  7.  9).  mixed — lit.,  circumcised.  So  the 
Arabic  to  murder  wine,  equivalent  to  dilute  it.  3.3.  com- 
panions of  tliieves  — by  connivance  (Proverbs  29.  24). 
gifts— (Ezekiel  22. 12.)  A  nation's  corruption  begins  with 
its  rulers.  34:.  Lord  .  .  .  Lord  —  Adonai,  Jehovah. 
mighty  One  of  Israel— mighty  to  take  vengeance,  as  be- 
fore, to  save.  Ah — Indignation,  ease  mc — my  long-tried 
patience  will  find  relief  in  at  last  punishing  the  guilty 


The  Coming  of  Christ's  Kingdom. 


ISAIAH  11. 


The  Terrible  Day  of  the  Lord. 


(Ezekiel  5. 13).  God's  language  condescends  to  human  con- 
ceptions. 35.  turn  .  .  .  liand — not  in  wrath,  but  in  grace 
(Zechariali  13.  7),  "  upon  thee,"  as  v.  26,  27  show ;  contrasted 
•with  the  enemies,  of  whom  He  will  avenge  Himself  (v.  24). 
purely — lit.,  as  alkali  purifies,  dross.  .  .tin — not  thy  sins, 
but  tlie  sinful  persons  (Jeremiah  6.  29);  "enemies"  (v.  24); 
degenerate  princes  (Note  v.  22),  intermingled  with  the 
elect  "remnant"  of  grace,  tin — Hebrew,  bedil,  here  tlie 
alloy  of  lead,  tin,  &c.,  separated  by  smelting  from  the  sil- 
ver. The  pious  Bisliop  Bedell  took  his  motto  from  this. 
86.  As  tlie  degeneracy  had  shown  itself  most  in  the  mag- 
istrates (r.  17-23),  so,  at  tlie  "  restoration,"  these  shall  be 
Buch  as  the  theocracy  "at  the  first"  had  contemplated,  viz., 
after  the  Babylouisli  restoration  in  part  and  typically,  but 
fully  and  autitypically  under  Messiah  (ch.  32.  1 ;  52.  8 ;  Jere- 
miali  33.7;  Mattliew  19.  28).  faithful— no  Ioniser  "an  har- 
lot." 37.  redeemed— temporarily,  civilly,  and  morally; 
type  of  tlie  spiritual  redemption  by  the  price  of  Jesus 
Christ's  blood  (1  Peter  1. 18, 19),  the  foundation  of  "  judg- 
■^  ment"  and  "  rigliteousness,"  and  so  of  pardon.  Tlhe  judg- 
ment and  righteousness  are  God's  first  (ch.  42.  21 ;  Romans  3. 
26);  so  tliey  become  man's  when  "converted"  (Romans  8. 
3,  4);  typified  in  tlie  display  of  God's  "justice,"  then  ex- 
hibited in  delivering  His  covenant  people,  whereby  jus- 
tice or  "  rigliteousness"  was  produced  in  them,  converts 
— soMaurer.  Butilfargrtn,"  they  that  return  of  her,"  viz., 
the  remnant  tliat  return  from  captivity.  However,  as 
Isaiali  had  not  yet  exprr«sly  foretold  the  Babylonian  cap- 
tivity, the  English  Fer*fe»i  is  better.  38.  destruction— K^., 
breaking  into  shivers  (Revelation  2.  27).  The  prophets 
hasten  forward  to  th«  final  extinction  of  the  ungodly 
(Psalm  37.  20;  Revelat'on  19.  20;  20. 15);  of  which  antece- 
dent judgments  are  types.  39.  ashamed — (Romans  6.  21.) 
oalcs  — otliers  translate  the  terebinth  or  turpentine  tree. 
Groves  were  dedicated  to  idols.  Our  Druids  took  tlieir 
nome  from  the  Greek  for  oaks.  A  sacred  tree  is  often 
found  in  Assyrian  sculpture ;  symbol  of  tlie  starry  hosts, 
Saba,  gardens— planted  enclosures  for  idolatry ;  tlie  coun- 
terpart of  the  garden  of  Eden.  30.  oak— ye  sliall  be  like 
the  "  oaks,"  the  object  of  your  "  desire"  (v.  29).  People  be- 
come like  the  gods  they  worship;  they  never  rise  above 
their  level  (Pf  aim  135.  18).  So  men's  sins  become  their 
own  scourges  (.Teremiah  2.  9).  The  leaf  of  the  idol  oak 
fades  by  a  law  rf  necessary  consequence,  having  no  living 
sapor  "water"  from  God.  So  "garden"  answers  to  "gar- 
dens" (v.  29).  31.  strong- powerful  rulers  (Amos  2.  9), 
maker  cf  liS-  -rather,  his  work.  He  shall  be  at  once  the 
fuel,  "  tow,"  and  the  cause  of  the  fire,  by  kindling  the  first 
"  spark."  I  oth— the  wicked  ruler,  and  "  his  work,"  which 
"is  asaspnrk." 

CHAPTER   II. 

Ver.  1-22.  1.  The  inscription.  Tlie  word— The  revela- 
tion. 3.  Same  as  Micah  4.  As  Micah  prophesied  in  Jo- 
tham'n  reign,  and  Isaiah  in  Uzziah's,  Micah  rests  on 
Isaiali,  whom  lie  confirms:  notvicevcrsa.  Hengstenbero 
on  B'.ight  grounds  makes  Micah  4.  the  original,  last  days 
— j.  e.,  Messiali's :  especially  the  days  yet  to  come,  to  which 
all  prophecy  hastens,  wlien  "the  house  of  the  God  of 
Jacob,"  viz.,  at  Jerusalem,  shall  be  the  centre  to  which 
the  converted  nations  shall  flock  together  (Matthew  13. 
32;  Luke2.  31,  32;  Act«l.  6,  7);  where  "the  kingdom"  of 
Israel  is  regarded  as  certain  and  the  time  alone  uncertain 
(Psalm  G8.  15,  16 ;  72. 8,  11).  mountain  of  tlie  Lord's 
house  ...  in  top,  &c. — the  temple  on  Mount  Moriah : 
type  of  the  gospel,  beginning  at  Jerusalem,  and,  like  an 
object  set  on  the  highest  hill,  made  so  conspicuous  that 
all  nations  are  attracted  to  it.  flo-*v — as  a  broad  stream 
(ch.  66. 12).  3.  If  tlie  curse  foretold  against  Israel  has  been 
literally  fulfilled,  so  shall  tlie  promised  blessing  be  literal. 
We  Gentiles  must  not,  whilst  giving  them  the  curse,  deny 
them  their  peculiar  blessing  by  spiritualizing  it.  The 
lloly  Ghost  shall  be  poured  out  for  a  general  conversion 
then  (Jeremiah  50.  5;  Zechariah  8.  21,  23;  Joel  2.  28).  from 
Jerusalem — (Luke  24.  47)  an  earnest  of  the  future  rela- 
tions of  Jerusalem  to  Christendom  (Romans  11. 12, 15).  4. 
Judge — as  a  sovereign  umpire,  settling  all  controversies 
(c£  ch.  11.  4).    IjO\f TO.  translates  work,  conviclion.    plough- 


shares—in the  East  resembling  a  short  sword  (ch.  9.  6,  7; 
Zechariali  9. 10).  5.  The  connection  is :  As  Israel's  high 
destiny  is  to  be  a  blessing  to  all  nations  (Genesis  12.  3),  let 
Israel's  children  walk  worthy  of  it  (Ephesians  5.  8).  G. 
Therefore — rather,  i^'or  .•  reasons  why  there  is  the  more 
need  of  the  exhortation  in  v.  5.  thou— transition  to 
Jehovah :  such  rapid  transitions  are  natural,  when  the 
mind  is  full  of  a  subject,  replenished— rather,  yiZieci,  viz., 
with  the  superstitions  of  the  East,  Syria,  and  Clialdea. 
soothsayers— forbidden  (Deuteronomy  18.  10-14).  Philis- 
tines— south-west  of  Palestine:  antithesis  to  "the  east." 
please  themselves — rather,  join  hands  with,  i.  e.,  enter  into 
alliances  matrimonial  and  national:  forbidden  (Exodus 
23.32;  Nehemiah  13.23,  &c.).  7.  gold— forbidden  to  be 
heaped  together  (Deuteronomy  17. 17).  Solomon  disobeyed 
(1  Kings  10.  21,  27).  horses  .  .  .  chariots— forbidden  (Deu- 
teronomy 17. 16).  But  Solomon  disobeyed  (1  Kings  20.  26). 
Horses  could  be  used  effectively  for  war  in  the  plains  of 
Egypt;  not  so  in  the  hilly  Judea.  God  designed  there 
should  be  as  wide  as  possible  a  distinction  between  Israel 
and  tlie  Egyptians.  He  would  have  His  people  wholly 
dependent  on  Him,  rather  than  on  the  ordinary  means 
of  warfare  (Psalm  20.  7).  Also  horses  were  connected  with 
idolatry  (2  Kings 23.  11);  hence  his  objection:  so  the  tran- 
sition to  "idols"  (v.  8)  is  natural.  8.  (Hosea  8.  4.)  Not  so 
much  public  idolatry,  which  was  not  sanctioned  in  Uz- 
ziah's and  Jotham's  reign,  but  (see  2  Kings  15.  4,  35)  as 
private.  9.  mean— in  rank:  not  morally  base:  opposed 
to  "  the  great  man."  The  former  is  in  Hebrew,  Adam,  the 
latter,  ish.  boiveth—vfe.,  to  idols.  ..4 iJ  ranks  were  idola- 
ters, forgive  .  .  .  not— a  threat  expressed  by  an  imper- 
ative. Isaiah  so  identifies  himself  with  God's  will,  that 
he  prays  for  that  which  he  knows  God  purposes.  So 
Revelation  18.  6.  10.  Poetical  form  of  expressing  that, 
such  were  their  sins,  they  would  be  obliged  by  God's 
judgments  to  seek  a  hiding-place  from  his  wrath  (Reve- 
lation 6. 15, 16).  dust— equivalent  to  "  caves  of  the  earth," 
or  dust  (v.  19).  for  fear,  &c. — lit.,  from  the  face  of  the  terror 
of  the  Lm-d.  11.  lofty  looks— M^.,  eyes  of  pride  (Psalm  18. 
27).  humbled — by  calamities.  God  will  so  vindicate  His 
honour  "  in  that  day"  of  judgments,  that  none  else  "  shall 
be  exalted"  (Zechariah  14. 9).  13.  Man  has  had  many  days : 
"  the  day  of  the  Lord"  shall  come  at  last,  beginning  with 
judgment,  a  never-ending  day  in  which  God  shall  be  "all 
in  all"  (1  Corinthians  13.28;  2  Peter  3.10).  every— not 
merely  persmi,  as  English  Version  explains  it,  taut  every 
thing  on  which  the  nation  prided  itself.  13.  cedars  .  . 
oaks— image  for  haughty  nobles  and  princes  (Amos  2.  9 
Zechariah  11. 1,  2;  cf.  Revelation  19. 18-21).  Bashan— East 
of  Joi-dan,  north  of  tlie  river  Jabbok,  famous  for  fine  oaks, 
pasture,  and  cattle.  Perhaps  in  "oaks"  there  is  refer- 
ence to  their  idolatry  (ch.  1.  29).  14.  high  .  .  .  hills— re- 
ferring to  the  "  high  places"  on  which  sacrifices  were  un- 
lawfully offered,  even  in  Uzziah's  (equivalent  to  Azariah) 
reign  (2  Kings  15.  4).  Also,  places  of  strength,  fastnesses  in 
which  they  trusted,  rather  than  in  God;  so  15.  tower 
.  .  .  waXl— towers  were  often  made  on  the  walls  of  cities, 
fenced  — strongly  fortified.  16.  Tarshish- TartessiM  in 
South-west  Spain,  at  the  mouth  of  the  Guadalquivir, 
near  Gibraltar:  it  includes  the  jidjoining  region:  a  Phoe- 
nician colony ;  hence  its  connection  with  Palestine  and 
the  Bible  (2  Chronicles  9.  21);  the  name  was  also  used  in  a 
wide  sense  for  the  farthest  west,  as  our  West  Indies  (ch.  66. 
19;  Psalm  48.7;  72.10).  "Ships  of  Tarshish"  became  a 
phrase  for  richly-laden  and  far-voyaging  vessels.  So  our 
"East  Indiamen."  The  judgment  shall  be  on  all  that 
minister  to  man's  luxury  (cf.  Revelation  18. 17-19).  pic- 
tures—ordered to  be  destroyed  (Numbers  33.  52).  Still  to 
be  seen  on  the  walls  of  Nineveh's  palaces.  It  is  remark- 
able that  whereas  all  other  ancient  civilized  nations, 
Egypt,  Assyria,  Greece,  Rome,  have  left  monuments  in 
the  fine  arts,  Judea,  whilst  rising  Immeasurably  above 
them  in  the  possession  of  "the  living  oracles,"  lias  left 
none  of  the  former.  Tlio  fine  arts,  as  in  modern  Rome, 
were  so  often  associated  with  polytheism,  that  God  re- 
quired his  people  in  this,  as  in  other  respects,  to  be  sepa- 
rate from  the  nations  (Deuteronomy  4. 1.5-18).  But  Vulgate 
translation  is  perhaps  better,  "  All  that  is  beautiful  to  tb<» 

431 


Tht  Calamities  coming 


ISAIAH  III. 


upon  Judahfor  <Si7». 


Bight;"  not  only  paintings,  but  all  luxurious  ornaments. 
One  comprehensive  word  for  all  that  goes  before  (cf.  Rev- 
elation 18. 12, 14, 16).  17.  Repeated  from  v.  11,  for  emphatic 
confirmation.  18.  idols — lit.,  vain  things,  nothings  (1  Corin- 
thians 8.  4).  Fulfilled  to  the  letter.  jBe/we  the  Babylonian 
captivity  the  Jews  were  most  prone  to  idolatry;  in  no  in- 
stance, ever  since.  For  the  future  fulfilment,  see  Zech- 
ariahlS.  2;  Revelation  13. 15 ;  19.20).  19.  The  fulfilment 
answers  exactly  to  the  threat  (v.  10).  tliey— the  idol-wor- 
sliippers.  caves— abounding  in  Judea,  a  hilly  country; 
hiding-places  in  times  of  alarm  (1  Samuel  13.  6).  sUake 
,  .  .  e.-»rtu— and  the  heavens  also  (Hebrews  12.  26).  Figure 
for  severe  and  universal  judgments.  30.  moles— others 
translate  mice.  The  sense  is,  under  ground,  in  darkness, 
bats— unclean  birds  (Leviticus  11. 19),  living  amidst  ten- 
antless  ruins  (Revelation  11. 13).  aa.  The  high  ones  (v.  11, 
13)  on  whom  the  people  trust,  shall  be  "brought  low"  (eh. 
3.  2);  therefore  "  cease  from"  depending  on  them,  instead 
of  on  the  Lord  (Psalm  146.  3-5). 

CHAPTER    III. 

Ver.  1-26.  1.  For— continuation  of  ch.  2.  22.  Lord  of 
liosts— Therefore  able  to  do  as  He  says,  doth— present  for 
future,  so  certain  is  the  accomplishment,  stay  .  .  .  staff 
—the  same  Hebrew  word,  the  one  masculine,  the  other 
feminine,  an  Arabic  idiom  for  all  kinds  of  support.  What 
a  change  from  tlie  previous  luxuries  (ch.  2.  7)!  Fulfilled 
in  tlie  seigo  by  Nebuchadnezzar  and  afterwards  by  Titus 
(Jeremiah  37.  21 ;  38.  9).  a.  Fulfilled  (2  Kings  24.  14).  prii- 
deiit— the  Hebrew  often  means  a  soothsayer  (Deuteronomy 
18.10-14);  thus  it  will  mean,  the  diviners,  on  whom  they 
rely,  shall  in  that  day  fail.  It  is  found  in  a  good  sense 
(Proverbs  16. 10),  from  which  passage  the  Jews  interpret  it 
akiyig:  "without"  whom  Israel  long  has  been  (Hosea  3. 
4).  aMLCient— old  and  experienced  (1  Kings  12.  6-8).  3.  cap- 
tain of  fifty — not  only  captains  of  thousands,  and  centu- 
rions of  a  hundred,  but  even  semi-centurions  of  fifty, 
sliallfail.  UoiionraWe — lit.,  of  dignified  aspect,  cunning 
— skilful.  The  mechanic's  business  will  come  to  a  stand- 
still in  tlie  siege,  and  subsequent  desolation  of  the  state; 
artisans  are  no  mean  "  stay"  among  a  nation's  safeguards. 
eloquent  orator — rather,  as  Vulgate,  skilled  in  whispering, 
i.  e.,  incantation  (Psalm  58.5).  See  ch.  8.  19  below;  and 
note  on  "prudent"  (i'.  2)  above.  4.  children — in  ability 
for  governing;  antithesis  to  the  "ancient"  (see  v.  12;  Ec- 
clesiastes  10.  16).  babes- in  warlike  might ;  antithesis  to 
"the  mighty"  and  "man  of  war."  5.  The  anarchy  re- 
sulting under  such  Imbecile  rulers  {v.  4);  unjust  exactions 
mutually;  the  forms  of  respect  violated  (Leviticus  19.  32). 
base — low-born.  Compare  the  marks  of  "  the  last  days" 
(2  Timothy  3.  2).  6.  Such  will  be  the  want  of  men  of 
wealth  and  ability,  that  they  will  "take  hold  of"  (ch.  4. 
1)  the  first  man  whom  they  meet,  having  any  property, 
to  make  him  "ruler."  brother — one  having  no  better 
hereditary  claim  to  be  ruler  than  the  "  man"  supplicating 
him.  Thou  hast  clothing— which  none  of  us  has. 
Clianges  of  raiment  are  wealth  in  the  East  (2  Kings  5.  5). 
ruin— let  our  ruined  afTairs  be  committed  to  thee  to  re- 
trieve. 7.  svi-ear— Zi<.,  lift  up,  viz.,  his  hand ;  the  gesture 
used  in  solemn  attestation.  Or,  his  voice,  i.e.,  ansiver ;  so 
Vulgate,  healer — of  the  body  politic,  incurably  diseased 
(eh.  1.  6).  neither  .  .  .  clothing— so  as  to  relieve  the  peo- 
ple and  maintain  a  ruler's  dignity.  A  nation's  state 
must  lie  bad  indeed,  when  none  among  men,  naturally 
ambitious,  is  willing  to  accept  office.  8.  Reason  given  by 
the  prophet,  why  all  shrink  from  the  government,  eyes 
of  his  glory— to  provoke  His  "  glorious"  Majesty  before 
His  "eyes"  (of.  ch.  49.  5;  Habakkuk  1. 13).  The  iSyriac  and 
LowTii,  by  a  slight  change  of  the  Hebrew,  translate  "the 
cloud  of  His  glory,"  the  Shechinah.  9.  show— The  He- 
brew means,  "  that  which  may  be  known  by  their  coun- 
tenjinces."  [Gesenius  and  Weiss.]  But  Matjrer  trans- 
lates, "Their  respect  for  person;"  so  Sj/riao  and  Chaldee. 
But  the  parallel  word  "  declare"  favours  the  other  view. 
KiMCHi,  from  the  Arabic,  translates,  their  hardness  (Job  19. 
3,  Margin),  or  impudence  of  countenance  (Jeremiah  3.  3). 
They  have  lost  not  only  the  substance  of  virtue,  but  its 
432 


colour.  Tritness- n<.,  corresponds  to  them;  their  look  an- 
swers to  their  inner  character  (Hosea  5. 5).  declare — (Jude 
13.)  "  Foaming  out  their  own  shame ;"  so  far  from  making 
it  a  secret  "glorying"  in  it  (Phllippians  3.19).  iimto 
tliemsclves — Cf.  "in  themselves"  (Proverbs  1.  31;  8.  36; 
Jeremiah  2.19;  Romans  1.27).  10.  The  faithlessness  of 
many  is  no  proof  that  all  are  faithless.  Though  nothing 
but  croaking  of  frogs  is  heard  on  the  surface  of  the  pool, 
we  are  not  to  infer  there  are  no  fish  beneath,  [Bengel.] 
(See  ch.  1. 19,  20.)  fruit  of  doings— (Proverbs  1.  31)  in  a 
good  sense  (Qalatians  6.  8;  Revelation  22. 14).  Not  salva- 
tion by  works,  but  by  fruit-bearing  faith  (ch.  45.  24;  Jere- 
miah 23.  6).  Gesenius  and  Weiss  translate.  Declare  a^  to 
the  righteous  that,  &c.  Mattree,  "Say  that  the  righteous 
is  blessed."  11.  ill — antithesis  to  "well"  (v.  10);  emphatic 
ellipsis  of  the  words  italicized.  "111!"  hands — his  con- 
duct; hands  heing  the  instrument  of  acts  (Ecclesiastes  8. 
12, 13).  13.  (See  V.  4.)  oppressors — lit.,  exactors,  i.  e.,  exacting 
princes  (ch.  60. 17).  They  who  ought  to  be  protectoi-s  are  ex- 
actors ;  as  unqualified  for  rule  as  "  children,"  as  efl"eminate 
as  "women."  Perhaps  it  is  also  implied,  that  they  were 
under  the  influence  of  their  harem,  the  women  of  their 
court,  lead  —  Hebrew,  call  thee  blessed;  viz.,  the  false 
prophets,  who  flatter  the  people  with  promises  of  safety  in 
sin ;  as  the  political  "  rulers"  are  meant  in  the  first  clause. 
■»vay  of  thy  paths — (Jeremiah  6. 16.)  The  right  way  set 
forth  in  the  law.  "Destroy" — Hebrew,  Swallow  up,  i.e., 
cause  so  utterly  to  disappear  that  not  a  vestige  of  it  is  left. 

13.  standeth  up — no  longer  sitting  in  silence,    plead — in- 
dignant against  a  wicked  people  (ch.  66. 16 ;  Ezekiel  20.  35). 

14.  ancients— hence  they  are  spoken  of  as  "taken  away" 
{v.  1, 2).  vineyard— the  Jewish  theocracy  (ch.  5. 1-7 ;  Psalm 
80. 9-13).  eaten  up — burnt ;  viz.,  by  "  oppressive  exactions" 
(v.  12).  Type  of  the  crowning  guilt  of  the  husbandmen  in 
the  days  of  Jesus  Christ  (Matthew  21.  34-41).  spoil  .  . 
houses— (Matthew  23. 14.)  15.  What  right  have  ye  to  beat, 
&c.  (Psalm  94.  5 ;  Micah  3.  2,  3).  grind— by  exactions,  so  as 
to  leave  them  nothing,  faces— person* ;  with  the  addi 
tional  idea  of  it  being  openly  and  palpably  done.  "Pres- 
ence," equivalent  to  (Hebretv)  face.  16.  Luxury  had  be- 
come great  in  Uzziah's  prosperous  reign  (2  Chronicles  26. 
5).  stretclied  fortli — proudly  elevated  (Psalm  75.  5).  -tvan- 
ton — rather,  making  the  eyes  to  glance  about,  viz.,  wantonly 
(Proverbs  6.  13).  [Matjrer.]  But  Lowth,  "  falsely  setting 
off  the  eyes  with  paint."  Women's  eyelids  in  the  East 
are  often  coloured  with  stibium,  or  powder  of  lead  (note, 
Job  42. 14 ;  Jeremiah  4.  30,  Margin),  mincing — trijiping 
with  short  steps,  tinkling — with  their  ankle-rings  on  both 
feet,  joined  by  small  chains,  which  sound  as  they  walk, 
and  compel  them  to  take  short  steps;  sometimes  little 
bells  were  attached  (v.  18,  20).  17.  smite  with  a  scab — lit., 
make  bald,  viz.,  by  disease,  discover — cause  them  to  suffer 
the  greatest  indignity  that  can  befall  female  captives,  viz. 
to  be  stripped  naked,  and  have  their  persons  exposed  (ch 
47.  3;  cf.  with  ch.  20.  4).  18.  'bra.-yery— the  finery,  tinkling 
— (See  V.  16.)  cavils— network  for  the  head.  Or  else,  from 
an  Arabic  root,  little  suns,  answering  to  the  "tires"  or 
necfc-ornaments,  "like  the  moon"  (Judges  8.  21).  The  chu- 
marah  or  crescent  is  also  worn  in  front  of  the  head-dress  in 
West  Asia.  19.  chains— rather,  pendants,  hanging  about 
the  neck,  and  dropping  on  the  breast,  mufflers — veils 
covering  tlie  face,  with  apertures  for  the  eyes,  close  above 
and  loosely  flowing  below.  The  word  radically  means 
tremxdous,  referring  to  the  changing  eflTect  of  the  spangles  on 
the  veil.  30.  bonnets — turbans,  ornaments  of  .  .  .  legs — 
the  short  stepping-chains  from  one  foot  to  another,  to  give  a 
measured  gait;  attached  to  the  "tinkling  ornaments"  (r. 
16).  headbands— Zii. ,  girdles,  tablets — rather,  houses  of  the 
breath,  i.e.,  smelling-boxes.  [Vulgate.]  earrings — rather, 
amulets  suspended  from  the  neck  or  ears,  with  magic  for- 
mulse  inscribed ;  the  root  means  to  whisper  or  conjure.  31. 
nose  jetvels — the  cartilage  between  the  nostrils  was  bored 
to  receive  them;  they  usually  hung  from  the  left  nostril. 
33.  Here  begin  entire  articles  of  apparel.  Those  before  were 
single  ornaments,  changeable— from  a  root,  to  put  off; 
not  worn  commonly;  put  on  and  off  on  special  occasions. 
So  dress-clothes  (Zechariah  3.  4).  mantles— fuller  tunica 
with  sleeves,  worn  over  the  common  one,  reaching  down 


EASTERN  ARTICLES  OF  DRESS,  AND  OE  THE  TOILET. 


ORNAMENTS   WORN  BY   LADIES. 
Is.  iii.  18-23. 


EGYPTIAN    MIRROR. 
From  Mr.  Salt's  collection.      Job.  xxxvii.  18. 


^^^    }    P^^^ 


DRESS   OF   EGYPTIAN  HIGH-PRIEST. 


MEDIAN    DRESS. 
From  Mouuments. 


Clwut'a  Kingdom  shall  be  a  Sanctuary. 


ISAIAH  IV,  V. 


Parable  of  Jehovah's  Vineynr  d. 


to  the  feet,  ^vlmples— i.  e.,  mufflers,  or  hoods.  In  Ruth  3. 
15,  veils ;  perhaps  here,  a  broad  cloak,  or  shawl,  thrown  over 
the  head  and  body,  crisping  pins— rather,  money  bags  (2 
Kings  5.  23).  33.  glasses— mirrors  of  polished  metal  (Ex- 
odus 3S.  8).  But  LXX.,  o  transparent,  gauzelike,  garment. 
IxoodA— mitres,  or  diadems  (ch.  62.  3 ;  Zeehariah  3.  5).  veils 
—large  enough  to  cover  the  head  and  person.  Distinct 
from  the  smaller  veils  ("mufllers")  above  (Genesis  24.  65). 
Token  of  woman's  subjection  (1  Corinthians  11. 10).  a*. 
stink— arising  from  ulcers  (Zeehariah  14. 12).  girdle- to 
gird  up  the  loose  Eastern  garments,  when  the  person 
walked,  rent— LXX.,  better,  a  rope,  an  emblem  of  pov- 
erty ;  the  poor  have  nothing  else  to  gird  up  their  clothes 
with,  ^veil-set  lialr— (1  Peter  3.  3,  4.)  baldness— (v.  17.) 
stomaclxer— a  broad  plaited  girdle.  BacIcclotH— (2  Sam- 
uel 3.  31.)  burning— a  sunburnt  countenance,  owing  to 
their  hoods  and  veils  being  stripped  ofl',  whilst  they  had 
to  work  as  captives  under  a  scorching  sun  (Song  of  Solo- 
mon 1.  6).  25.  Tiiy  men— of  Jerusalem.  36.  gates— The 
place  of  concourse  personified  is  represented  mourning 
for  the  loss  of  those  multitudes  which  once  frequented  it. 
desolate.  .  .  sit  upon  .  .  .  ground— the  very  figure  under 
wliich  'udea  was  represented  on  medals  after  the  destruc- 
tion by  Titus :  a  female  sitting  under  a  palm  tree  in  a  pos- 
ture of  grief;  tlae  motto,  Judcea  capta  (Job  2. 13;  Lamenta- 
tions 2.  10,  where,  as  here  primarily,  the  destruction  by 
Nebuchadnezzar  is  alluded  to). 

CHAPTER    IV. 

Ver.  1-6.  1.  that  day — the  calamitous  period  described 
last  chapter,  seven— indefinite  number  among  the  Jews. 
So  many  men  would  be  slain,  that  there  would  be  very 
many  more  women  than  men ;  e.  g.,  seven  women,  con- 
trary to  their  natural  bashfulness,  would  sue  to  (equiva- 
lent to  "take  hold  of,"  ch.  3.  6)  one  man  to  marry  them. 
eat  .  .  .  own  bread — foregoing  the  privileges,  which  the 
law  (Exodus  21.  10)  gives  to  wives,  when  a  man  has  more 
than  one.  reproach — of  being  unwedded  and  cJiildless; 
especially  felt  among  the  Jews,  who  were  looking  for 
"  ilie  seed  of  the  woman,"  Jesus  Christ,  described  in  v.  2; 
ell.  54. 1,  4;  Luko  1.  25.  SJ.  In  contrast  to  those  on  whom 
vengeance  falls,  there  Is  a  manifestation  of  Jesus  Christ 
to  tlic  "  escaped  of  Israel"  in  His  characteristic  attributes, 
beauty  and  glory,  typified  in  Aaron's  garments  (Exodus 
28.  2).  Their  sanctification  is  promised  as  the  fruit  of  their 
being  "written"  in  the  book  of  life  by  sovereign  love  {v. 
3);  the  means  of  it  are  the  "spiiit  of  judgment"  and  that 
of  "  burning"  (v.  4).  Their  "defence"  by  the  special  pres- 
ence of  Jesus  Christ  is  promised  {v.  5, 6).  branch— <Ae  sprout 
0/ Jehovah.  Messiah  (Jeremiah  23.5;  33.15;  Zeehariah 
3. 8 ;  6. 12 ;  Luke  1. 78,  Margin).  The  parallel  clause  does  not, 
as  Maurer  objects,  oppose  this;  for  "fruit  of  the  earth" 
answers  to  "branch;"  He  shall  not  be  a  dry,  but  a  fruit- 
bearing  branch  (ch.  27.  6;  Ezekiel  34.  23-27.)  He  Is  "  of  the 
earlli"  in  His  birth  and  death,  whilst  He  is  also  "of  the 
Lord"  {Jehovah)  (John  12.  24).  His  name,  "  the  Branch," 
chiefly  regards  His  descent  from  David,  when  the  family 
was  low  and  reduced  (Lu^e  2.  4,  7,  24);  a  sprout  with  more 
tliau  David's  glory,  springing  as  from  a  decayed  tree  (ch. 
11,  1 ;  53.  2;  Revelation  22. 16).  excellentr-(Hebrew8  1.  4;  8. 
6.)  comely— (Song  of  Solomon,  5.  15,  16;  Ezekiel  16.  14.) 
escaiied  of  Israel — the  elect  remnant  (Romans  11.  5);  (1.) 
in  the  return  from  Babylon;  (2.)  in  the  escape  from  Jeru- 
salem's destruction  under  "Titus;  (3.)  in  the  still  future 
assault  on  Jerusalem,  and  deliverance  of  "the  third 
part;''  events  mutually  analogous,  like  concentric  circles 
(Zecliariah  12.  2-10;  13.  8,  9,  Ac;  14.  2;  Ezekiel  39.  23-29;  Joel 
3).  3.  left  In  Zlon— equivalent  to  the  "escaped  of  Israel" 
(v.  2).  shall  be  called— shall  be  (ch.  9. 6).  holy— (Ch.  52. 1 ; 
60.  21;  Revelation  21.  27.)  written— in  the  book  of  life, 
antltypically  (Philipplans  4.  3;  Revelation  3.  5;  17.  8). 
Primarily,  in  the  register  kept  of  IsraeVs  families  and 
tribes,  living— not  "blotted  out"  from  the  registry,  as 
dead ;  but  written  there  as  among  the  "  escaped  of  Israel" 
(Daniel  12.  1 ;  Ezekiel  13.  9).  To  the  elect  of  Israel,  rather 
than  the  saved  in  general,  the  special  reference  is  here 
iloel  3.  17).  4.  When— i.  e..  After,  -washed— (Zeehariah 
28 


13.  1.)    filth- moral  (ch.  1.  21-25).    daughters  of  Zlon— 
same  as  in  ch.  3.  16.    purged— purified  by  judgments; 
destroying  the  ungodly,  correcting  and  refining  the  godly. 
blood— (ch.  1. 15.)    spirit— whatever  God  does  In  the  uni- 
verse. He  does  by  His  Spirit,  "  without  the  hand"  of  man 
(Job  34.  20;  Psalm  104.  30).    Here  He  is  represented  using 
his  power  as  Judge,    burning— <Mattiiew  3. 11,  12).    The 
same  Holy  Ghost,  who  sanctifies  believers  by  the  fire  of 
affiiction  (Malachi  3. 2, 3),  dooms  unbelievers  to  the  fii-e  of 
perdition  (1  Corinthians  3.  13-15).    5.  create— the  "new 
creation"  needs  as  much  God's  creative  omnipotence,  as 
the  material  creation  (2  Corinthians  4.  6;  Ephesiaus  2. 10). 
So  it  shall  be  in  the  case  of  the  Holy  Jerusalem  to  come 
^ch.  65.  17, 18).    upon— the  pillar  of  cloud  stood  over  the 
tabernacle,  as  symbol  of  God's  favour  and  presence  (Exo- 
dus 13.  21,  22;  Psalm  91.  1).    Both  on  individual  families 
("every  dwelling")  and  on  the  gena-al  sacred  "assemblies" 
(Leviticus  23.  2).    The  "cloud"  became  a  "fire"  by  night, 
in  order  to  be  seen  by  the  Lord's  people,    upon  all  the 
glory — "upon  the  glorious  whole;"  viz.,  the  Lord's  people 
and  sanctuary.    [Maurek.]    May  it   not   mean,  "  Upon 
whatever  the  glory  (the  Shechinah  spoken  of  in  the  pre- 
vious clause)  shall  rest,  there  shall  be  a  defence."    The 
symbol  of  His  presence  shall  ensure  also  safety.    So  it 
was  to  Israel  against  the  Egyptians  at  the  Red  Sea  (Ex- 
odus 14. 19,  20).    So  it  shall  be  to  literal  Jerusalem  here- 
after (Zeehariah  2.  5).    Also  to  the  Church,  the  spiritual 
"  Zion"  (ch.  32. 18 ;  33. 15-17 ;  Hebrews  12.  22).    tabernacle- 
Christ's  body  (John  1. 14).    "The  Word  tabernacled  {Oreek 
for  'dwelt')  among  us"  (John  2.  21;  Hebrews  8.  2).    It  is  a 
"shadow  from  the  heat"  and  "refuge  from  the  storm"  of 
Divine  wrath  against  man's  sins  (ch.  25.  4).    Heat  and 
storms  are  violent  in  the  East;  so  that  a  portable  tent  is  a 
needful  part  of  a  traveller's  outfit.    Such  shall  be  God's 
wrath  hereafter,  from  which  the  "  escaped  of  Israel"  shall 
be  sheltered  by  Jesus  Christ  (ch.  26.  20,  21 ;  32.  2).    covert- 
answering  to  "  defence"  {v.  5).    The  Hebrew  for  defence  in 
V.  5,  is  "covering;"  the  lid  of  the  ark  or  mercy-seat  was 
named  from' the  same  Hebrew  word,  cap?iar ;  the  pi-opUi- 
atory;  for  it,  being  sprinkled  with  blood  by  the  high  priest 
once  a  year,  on  the  day  of  atonement,  covered  the  people 
typically  from  wrath.     Jesus  Christ  is  the  true  Mercy- 
seat,  on  whom  the  Shechinah  rested,  the  propitiatory,  or 
atonement,  beneath  whom  the  law  is  kept,  as  it  was 
literally  within  the  ark,  and  man  is  covered  from  the 
storm.    The  redeemed  Israel  shall  also  be,  by  union  with 
Him,  a  tabernacle  for  God's  glory,  which,  unlike  that  iu 
the  wilderness,  shall  not  be  taken  down  (ch.  38. 20). 

CHAPTER   V. 

Ver.  1-30.  Parable  of  Jehovah's  Vineyard.  A  new 
prophecy;  entire  in  itself.  Probably  delivered  about  the 
same  time  as  chs.  2.  and  3.,  in  Uzziah's  reign.  Cf.  v.  15, 16 
with  ch.  2. 17;  and  v.  1  with  ch.  3. 14.  However,  the  close 
of  the  chapter  alludes  generally  to  the  still  distant  invasion 
of  Assyrians  in  a  later  reign  (cf.  v.  26  with  ch.  7. 18 ;  and  v. 
25  with  ch.  9. 12).  When  the  time  drew  nigh,  according  to 
the  ordinary  prophetic  usage,  he  handles  the  details  more 
particularly  (chs.  7.,  8.);  viz.,  the  calamities  caused  by  the 
Syro-Israelitish  invasion,  and  subsequently  by  the 
Assyrians  whom  Ahaz  had  invited  to  his  help.  1.  to — 
rather,  concerning  [Gesenius],  for,  i.  e.,  in  the  person 
of  my  beloved,  as  His  representative.  [Vitringa.]  Isaiah 
gives  a  hint  of  the  distinction  and  yet  unity  of  the  Divine 
Persons  (cf.  He  with  I,  v.  2,  3).  of  my  beloved— inspired 
by  Him.  Or  else,  a  tender  song.  [Castalio.]  By  a  slight 
change  of  reading,  a  song  of  His  love.  [Houbigant.]  "  The 
Beloved"  is  Jehovah,  the  Second  Person,  the  "Angel"  of 
God  the  Father,  not  in  His  character  as  incarnate  Mes- 
siah, but  as  God  of  the  Jews  (Exodus  23.  20,  21 ;  32. 34 ;  a3. 14). 
vineyard— (Ch.  3. 14;  Psalm  80.  8,  &c.)  The  Jewish  cove- 
nant-people, separated  from  the  nations  for  His  glory,  as 
the  object  of  His  peculiar  care  (Matthew  20. 1 ;  21.33).  Jesus 
Christ  in  the  "vineyard"  of  the  New  Testament  Church  is 
the  same  as  the  Old  Testament  Angel  of  the  Jewish  cove- 
nant, fruitful  hill  — {t7.,  a  horn  (peak,  as  the  Swiss 
threckhom)  of  the  son  of  oil;  poetically,  for  very  fruitful, 

433 


Parable  of  Jehovah's  Vineyard. 


ISAIAH  V. 


Judgments  upon  Covetousness,  etc. 


Suggestive  of  isolation,  security,  and  a  sunyiy  aspect.    Isaiah 
alludes  plainly  to  the  Song  of  Solomon  (Song  of  Solomon 
6.3;  8.11, 12),  in  the  words  "His  vineyard"  and  "my  Be- 
loved" (cf.  ch.  26.  20;  61. 10,  with  Song  of  Solomon  1.4;  4.  10). 
The  transition  from  "Branch"  (eh.  3.  2}  to  "vineyard" 
here  is  not  unnatural.      2.  fenced— rather,  digged  and 
trenched  the  ground  to  prepare  it  for  planting  the  vines. 
[Maurek.]    clioicest  vine — Hebreu',  sorek ;  called  still  in 
Morocco,  serki;  the  grapes  had  scarcely  perceptible  stones ; 
the  Persian  kishmish  or  bedana,  i.  e.,  without  seed  (Genesis 
49. 11).    tower— to  watch  the  vineyard  against  the  depre- 
dations of  man  or  beast,  and  for  the  use  of  the  owner 
(Matthew  21. 33).    ivinepress— including  the  w-inefat;  both 
hewn,  for  coolness,  out  of  the  rocky  undersoil  of  the  vine- 
yard,   -ivild  grapes— the  J/ebrew— expresses  offensive  pu- 
trefaction, answering  to  the  corrupt  state  of  the  Jews. 
Fetid  fruit  ot  tJietvild  vine  [Mavrer],  instead  of  "choicest" 
grapes.    Of  the  poisonous  monk's  hood.    [Gesenius.]    Tlie 
Arabs  call  the  fruit  of  the  night-sliade  "  wolf-grapes"  (Deu- 
teronomy 32.  32,  33 ;  2  Kings  4. 39-11).     Jerome  tries  to  spe- 
cify the  details  of  the  parable;  the  "fence,"  angels;  the 
'stones  gathered  but,"  idols;  the  "tower,"  the  temple  "in 
the  midst"  of  Judea;  the  "winepress,"  the  allar.    3.  And 
Hotv,  &c.— Appeal  of  God  to  themselves,  as  in  ch.  1. 18; 
Micah  6.  3.   So  Jesus  Christ,  in  Matthew  21. 40,  41,  alluding 
in  the  very  form  of  expression  to  this,  makes  them  pass 
sentence  on  themselves.    God  condemns  sinners  "out  of 
their  own  mouth"  (Deuteronomy  32. 6;  Job  15,  6;  Luke  19. 
22;  Romans  3. 4).    4.  God  has  done  all  that  could  be  done 
for  the  salvation  of  sinners,  consistently  with  his  justice 
and  goodness.    The  God  of  nature  is,  as  it  were,  amazed 
at  the  unnatural  fruit  of  so  well  cared  a  vineyard.    5.  go 
to— I.  e.,  attend  to  me.    licdge  .  .  .  -waH- it  had  both;  a 
proof  of  the  care  of  the  owner.    But  now  it  shall  be  trod- 
den down  by  wild  beasts  (enemies)  (Psalm  80.  12, 13).    6.  I 
^vill  . . .  command — The  parable  is  partly  dropped,  and 
Jehovah,  as  in  v.  7,  is  implied  to  be  the  Owner:  for  He 
alone,  not   an  ordinary  husbandman    (Matthew  21.  43; 
Luke  17.  22),  could  give  such  a  "  command."  no  rain — an- 
titypicp.lly,  t/ie  heaven-sent  teachings  of  the  prophets  (Amos 
8. 11).    Not  accomplished  in  the  Babylonish  captivity;  for 
Jeremiah,  Ezekiel,  Daniel,  Haggal,  and  Zechariah,  proph- 
esied during  or  after  it.    But  in  gospel  times.    T.  Isaiah 
here  applies  the  para])le.    It  is  no  mere  human  owner,  nor 
a  literal  vineyard  that  is  meant;  "  For,"  &c.  vineyard  of 
the  liord— His  onlyonQ  (Exodus  19.  5;  Amos  3.  2).  pleasant 
— "  the  plant  of  his  delight:"  just  as  the  husbandman  was 
at  pains  to  select  the  sorek,  or  "choicest  vine"  (v. 2);  so 
God's  election  of  the  Jews,    jwdgme-nt— justice.    The  play 
upon  words  is  striking  in  the  Hebrew,  "He  looked  for 
mishpat,  but  behold  unispat  (bloodshed);  for  tsedaqua,  but 
behold  tseaqua  {tfiecry  that  attends  anarchy,  covetousness, 
and  dissipation,  v.  8,  11, 12;  compare  the  cry  of  the  rabble 
by  which  justice  was  overborne  in  the  case  of  Jesus  Christ, 
Matthew  27.  23,  24).    8-23.  Six  distinct  woes  against 
CRIMES.    8.  (Leviticus  2j.  13;  Micah  2.  2.)    The  jubilee  res- 
toi'ation  of  possessions  was  intended  as  a  guard  against 
avarice,    till  tHiere  be  no  place — left  for  any  one  else. 
tliat  t3\ey  may  be— rather,  and  ye  be.    tlie  eartU — the 
land.    9.  In  mine  cars  . .  .  tlie  J^orii— viz.,  ?ias  revealed  it, 
as  in  cli.  22. 14.    desolate— Zi7.,  a  desolation,  viz.,  on  account 
of  the  national  sins,    great  and  fair— houses.    10.  acres 
— lit.,  yokes;  as  much  as  one  yoke  of  oxen  could  plough  in 
a  day.     one  —  only.     batU — of  wine;    seven  and  a  half 
gallons,    homer  .  .  .  ephali — eight  bushels  of  seed  would 
yield  only  three  pecks  of  produce  (Ezekiel  4.3.  11).     The 
ephah  and  bath,  one-tenth  of  an  homer.   11.  Second  woe ; 
against  intemperance,    early — Avlien  it  was  I'egarded  espe- 
cially shameful  to  drink  (Acts  2.15;  1  Thessalonians  5.7). 
Banquets  for  revelry  began  earlier  than  usual  (Ecclesi- 
astes  10. 10,  17).    strong  drink — Hebrew,  sichar,  implying 
intoxication,     continue— drinking  all  day  till  evening. 
Tut.  Music  was  common  at  ancient  feasts  (ch.  24. 8, 9 ;  Amos 
6.5,6).    viol- an  instrument  with  twelve  strings  (Jose- 
PHUS,  Antiquities  8.  10).     tabret— 7/e6r«/.',  toph,  from  the 
use  of  which  in  drowning  the  cries  of  children  sacrificed 
to  Moloch,   Tophet  received  its  name.    Arabic,  duf.     A 
kettle  drum,  or  tambourine,  pipe— flute  or  flageolet:  from 
434 


a  Hebrew  root  to  bore  through;  or  else,  to  dance  (cf.  Job  21. 
11-15).    regard  not  .  .  Lord— a  frequent  efl^'ect  of  feasting 
(Job  1.5;  Psalm  28.5).    -^vorlt  .  .  .  operation- in  panwA- 
ing  the  guilty  {v.  19 ;  ch.  10. 12).    13.  are  gone — the  prophet 
sees  the  future  as  if  it  were  before  his  eyes,    no  kuo^v- 
ledge — because  of  their  foolish  recklessness  (v.  12;  ch.  1. 3; 
Hosea  4.  6;  Luke  19.44).     famished — awful  contrast  to 
their  luxurious  feasts  (v.  11. 12).    mnltitnde— ^Ze6eia7i.j  in 
contradistinction  to  the  "honourable  men,"  or  nobles. 
tSiirut— (Psalm  107.  4, 5.)    Contrast  to  their  drinking  {v.  11). 
In  their  deportation  and  exile,  they  shall  hunger  and 
thirst.    14:.  hell— the  grave;  i/ebrew,  «7teoZ;  Greek,  hades; 
the  unseen  world  of  spirits.    Not  here,  the  place  of  tor- 
ment.   Poetically,  it  is  represented  as  enlarging  itself  im- 
mensely, in  order  to  receive  the  countless  hosts  of  Jews, 
which  should  perish  (Numbers  10.  30).    their— i.  e.,  of  the 
Jewish  people,    he  that  rejoiceth— the  drunken  reveller 
in  Jerusalem.    15.  (Cf.  ch.  2.  9, 11, 17.)    All  ranks,  "mean" 
and  "mighty"  alike;  so  "honourable"  and  "multitude" 
{v.  13).    16.  God  shall  be  "exalted"  in  man's  view,  because 
of  His  manifestation  of  His  "justice"  in  punishing  tlie 
guilty,    sanctified  —  regarded  as   holy  by  reason  of  His 
"righteous"  dealings.    17.  after  their  manner — lit.,  ac- 
cording to  their  own  word,  i.  e.,  at  luill.    Otherwise,  as  in 
their  oivn pasture  [Gesenius]  :  so  the  Hebreiv  in  Micah  2. 12, 
The  lands  of  the  Scenite  {tent-dwellers,  Jeremiah  35.  7). 
Arab  shepherds  in  the   neighbourhood  shall   roam    at 
large,  the  whole  of  Judea  being  so  desolate  as  to  become  a 
vast  pasturage.    Avaste  .  .  .  fat  ones — the  deserted  lands  of 
the  rich  (Psalm  22.  29,  "fat"),  then  gone  into  captivity, 
"strangers,"  i.  e.,  nomad  tribes  shall  make  their  flocks  to 
feed  on.    [Maorek.]    Figuratively,  "the  lambs"  are  the 
pious,   "the  fat  ones"  the  impious.    So  tender  disciples 
of  Jesus  Christ  (1  John  21.15)  are  called  "lambs;"  being 
meek,  harmless,  poor,  and  persecuted.    Cf.  Ezekiel  39. 18, 
where  X\\e  fallings  are  the  rich  and  great  (1  Corinthians  1. 
26, 27).   The  "strangers"  ai-e  in  this  view  the  "other  sheep 
not  of"  the  Jewish  "fold"  (John  10. 16),  the  Gentiles  whom 
Jesus  Christ  shall  "bring"  to  be  partakers  of  the  rich 
privileges  (Romans  11. 17)  which  the  Jews  ("  fat  ones,"  Ez- 
ekiel 34. 16)  fell  from.     Thus  "after  their  (own)  manner" 
will  express  that  the  Christian  Church  should  worship 
God  in  freedom,  released  from  legal  bondage  (John  4.  23; 
Galatians  5. 1).  18.  (Third)  "\'V'oc— against  obstinate  perse- 
verance in  sin,  <m  if  they  wished  toprovoke  Divine  judgments. 
Iniquity — guilt,  incwcrinQ punishment.    [Maurek.]    cords 
. . .  cart  rope— Rabbins  say,  "An  evil  inclination  is  at  first 
like  a  fine  hair-string,  hntVae  finishing  like  &.  cart-rope.^' 
The  antithesis  is  between  the  slender  cords  of  sophistry, 
like  the  spider's  web  (ch.  59.  5;  Job  8. 14),  with  which  one 
sin  draws  on  another,  until  they  at  last  bind  themselves 
witli  great  guilt  as  with  a  cart-rope.    They  strain  every 
nerve  in  sin.     vanity— wickedness,     sin  — substau  live, 
not  a  verb:  they  draiv  on  themselves  "sin"  and  its  pen- 
alty recklessly.    19.  Avorlt- vengeance  {v.  12).    Language 
of  defiance  to  God.    So  Lamech's  boast  of  impunity  (Gen- 
esis 4.  23,  24;  cf.  Jeremiah  17.  15;  2  Peter  3.  3,  4).    coxmscl— 
God's  threatened  purpose  to  punish.  '30.   Fourth  woe 
against  those  who  confound  the  distinctions  of  right  and 
wrong  (cf.  Romans  1.  28),  "reprobate,"  Greek,  undiscrim- 
inaling:  the  moral  perception  darkened,  bitter  . . .  sweet 
—sin  is  bitter  (Jeremiah  2. 19;  4. 18;  Acts  8.  23;  Romans  3. 
14 ;  Hebrews  12. 15) ;  though  it  seem  sweet  for  a  time  (Prov- 
erbs 9. 17,  IS).    Religion  is  siveet  (Psalm  119. 103).    21.  Fifth 
woe  against  those  who  were  so  "wise  in  their  own  eyes" 
as  to  think  they  knew  better  than  the  prophet,  and  who 
therefore  rejected  his  warnings  (ch.  29. 14,  1.5).     2.2,  2.3. 
Sixth  woe   against   corrupt  judges,  who,    "mighty"    in 
drinking  "wine"  (a  boast  still  not  uncommon),  if  not  in 
defending  their  country,  obtain  the  means  of  self-indulg- 
ence by  taking  bribes  ("reward").    The  two  verses  are 
closely  joined.    [Maurer.]     mingle  strong  drink- not 
with  water,  but  spices  to  make  it  intoxicating  (Proverbs  9. 
2.  5;  Song  of  Solomon  8.  2).   take  away  ,  .  .  righteousness 
— set  aside  the  just  claims  of  those  having  a  righteous 
cause,    ^'k.  Lit.,  tongue  of  fire  eateth(  Acis  2. 'i).    liame  con- 
sumetli  .  .  .  chaff— rather,  withered  grass falleth  before  ttie 
flame  (Matthew  3.  12).     root  .  .  .  blossom — entire  decayi 


Vunon  of  Jehovah  in  His  Temple. 


ISAIAH  VI. 


The  Prophet  is  Confirmed  for  his  Message. 


both  the  hidden  source  and  outward  manifestations  of  pros- 
perity, perishing  (Job  18.  16;  Malachi  4.  1).  cast  away 
.  .  .  law — in  its  spirit,  whilst  retaining  the  letter.  85.  auger 
.  .  .  UlncHcd— (2  Kings  22. 13,  17.)  IiUls  .  .  .  tremble— this 

probably  fixes  the  date  of  this  chapter,  as  it  refers  to  the 
earthquake  in  the  days  of  Uzziah  (Amos  1. 1;  Zeehariah  14.5). 
The  earth  trembled  as  if  conscious  of  the  presence  of  God 
(Jeremiah  4.  24;  Habakkuk3.fi).  torn— ratlier,  were  as 
dung  (Psalm  83.  10).  For  all  this,  &c.— This  burden  of  the 
prophet's  strains,  with  dirge-like  monotony,  is  i-epeated 
at  ch.  9. 12,  17,  21 ;  10.  4).  With  all  the  past  calamities,  still 
heavier  judgments  are  impending;  whicli  he  specifies  in 
the  rest  of  the  chapter  (Leviticus  20.  14,  &c.).  2G.  lift  .  .  . 
ensign — to  call  together  the  hostile  nations  to  execute 
His  jitdfftnents  on  Judea  (ch.  10.  5-7;  45.  1).  But  for  mercy 
to  it,  in  ch.  11. 12 ;  18.  3.  liiss— (Ch.  7.  IS.)  Bees  were  drawn 
out  of  their  hives  by  the  sound  of  a  fiute,  or  by  hissinc;,  or 
whistling  (Zeehariah  10.  8).  God  will  collect  the  nations 
round  Judea  like  bees  (Deuteronomy  1.  44;  Psalm  118.  12). 
end  of  the  eartH — tlie  widely-distant  subject  races  of 
Which  the  Assyrian  army  was  made  up  (ch.  22.  6).  The 
Tlterior  fulfilment  took  place  in  tlie  siege  under  the 
Roman  Titus.  Cf.  "end  of  tlie  earth"  (Deuteronomy  28.  49, 
&e,.).  So  the  pronoun  is  singular  in  the  Hebrew,  for  "  them," 
*their,"  "whose"  (him,  his,  &c.),  r.  26,  27,  28,  29;  referring 
to  some  particular  nation  and  person.  [Horsley.]  37. 
weary — witli  long  marches  (Deuteronomy  25.  18).  none 
.  .  slumber — requiring  no  rest,  girdle— with  which  the 
ancient  loose  robes  used  to  be  girded  for  action.  Ever 
ready  for  march  or  battle,  nor  latclict  .  .  .  broken — 
the  soles  were  attached  to  the  feet,  not  by  upper  leather 
as  with  us,  but  by  straps.  So  securely  clad  that  not  even 
a  strap  of  their  i^ndals  gives  way,  so  as  to  impede  their 
inarch.  38.  bent— ready  for  battle.  Hoofs  ...  flint—The 
ancients  did  not  shoe  tlieir  horses:  hence  the  value  of 
'lard  hoofs  for  long  marches,  wlieels— of  their  chariots. 
Th»  Assj'rian  army  abounded  in  cavalry  and  chariots 
(ch.  22.  0,  7;  3a.  8).  29.  roaring  — their  battle-crj'.  30. 
sorrov^',  and  the.liglit  is  darkened — otherwise,  distress 
and  light  (i.  c,  hope  and  fear)  alternately  succeed  (as 
usr.allj'  occui-s  in  an  unsettled  state  of  tilings),  and  dark- 
ness arises  in,  &c.  [Mauiiek.]  lieavens — lit.,  clouds,  i.  <?.,  its 
sky  is  rather  "clouds"  than  sky.  Otherwise  from  a  dif- 
ferent Hebrew  root,  in  its  destruction  or  ruins.  Horsley 
takes  "sea  .  .  .  look  unto  the  land"  as  a  nev/  image  taken 
from  mariners  in  a  coasting  vessel  (such  as  all  ancient 
vessels  •were),  looking  for  the  nearest  land,  which  the  dark- 
ness of  tlie  storm  conceals,  so  that  darkness  and  distress 
alone  may  be  said  to  be  visible. 

CHAPTER  VI. 

Ver.  1-13.  Vision  of  Jehovah  in  His  Temple.  Isaiah 
Is  outside,  near  the  altar  in  front  of  the  temple.  The 
doors  are  supposed  to  open,  and  the  veil  hiding  the  Holy 
of  Holies  to  1)0  witlidrawn,  unfolding  to  his  view  a  vision 
of  God  represented  as  an  Eastern  monarch,  attended  by 
serapliim  as  His  ministers  of  state  (1  Kings  22. 19),  and 
with  a  robe  and  flowing  train  (a  badge  of  dignity  in  the 
East),  wliich  filled  the  temple.  This  assertion  that  he  had 
seen  God  was,  according  to  tradition  (not  sanctioned  by 
ch.  1.1;  see  /^rroducJion),  the  pretext  for  sawinghim  asun- 
der in  Manasseh's  reign  (Hebrews  11.  37).  Visions  often 
occur  in  the  other  propliets:  in  Isaiah  tliere  is  only  this 
one,  and  it  marked  by  characteristic  clearness  and  sim- 
plicity. In  .  .  .  year  .  . .  Uzzlahi  died— Either  literal <lea.t\\, 
or  cti't7  wlien  he  ceased  as  a  leper  to  exercise  his  functions 
as  king.  [C.'Haldee.]  (2  Chronicles  2(i.  19-21.)  754  B.  c.  [Cal- 
MET.]  758.  [Common  CiinoNOLOGY.]  This  is  not  the  first 
beginning  of  Isaiah's  prophecies,  but  his  inauguration  to 
a  higher  degree  of  the  prophetic  office:  v.  9,  <tc.,  implies 
the  tone  of  one  who  had  already  experience  of  the  peo- 
ple's obstinacy.  Lord  — here  Adonai;  JeJicvah  in  v.  5; 
Jexus  Oirist  is  meant  as  speaking  in  v.  10,  according  to 
John  12.  41.  Isaiah  could  only  have  "seen"  the  Son,  not 
the  Divine  essence  (John  I.  18).  The  words  in  v.  10  are 
attributed  by  St.  Paul  (Acts  28.  2.5,  26)  to  the  Holy  Ghost. 
Thns  the  Trinity  in  unity  is  implied ;  as  also  by  the  thrice 


"Holy"  (v.  3).  Isaiah  mentions  the  robes,  temple,  and 
seraphim,  but  not  the  form  of  God  Himself.  Whatever 
it  was,  it  was  difierent  from  the  usual  Shechinah:  that 
was  on  the  mercy-seat,  this  on  a  throne ;  that  a  cloud  and 
fire,  of  this  no  form  is  specified :  over  that  were  the  cher- 
ubim, over  this  the  seraphim;  that  had  no  clothing,  this 
had  a  flowing  robe  and  train.  2.  stood— not  necessarily 
the  posture  of  standing ;  rather,  ivere  in  attendance  on  Him 
[Maurer],  hovering  on  expanded  wings,  the  —  not  in 
the  Hebrew.  serapJiim — nowhere  else  applied  to  God's 
attendant  angels:  but  to  the  fiery  flying  (not  winged,  but 
rapidly-moving) servients,  which  bit  tlie  Israelites  (Numbers 
21.  6),  called  so  from  the  poisonous  inflammation  caused  by 
their  bites.  Seraph  is  to  burn;  implying  the  burning  zeal, 
dazzling  brightness  (2  Kings  2.  11;  0.17;  Ezekiel  1.  13; 
Matthew  28.  3)  and  serpent-like  rapidity  of  the  seraphim 
in  God's  service.  Perhaps  Satan's  form  as  a  serpent 
(Nachash)  in  his  appearance  to  man  has  some  connec- 
tion with  his  original  form  as  a  seraph  of  light.  The 
head  of  the  serpent  was  the  symbol  of  wisdom  in  Egypt 
(cf.  Numbers  21.8;  2  Kings  18.4).  The  seraphim,  with 
six  Wings  and  one  face,  can  hardly  be  identified  with  the 
cherubim,  which  had  four  wings  (in  the  temple  only  two) 
and  four  faces  (Ezekiel  1,  5-12).  (But  cf.  Revelation  4.  8.) 
The  "face"  and  "feet"  imply  a  human  form;  some- 
thing of  a  serpentine  form  (perhaps  a  basilisk's  head, 
as  in  the  temples  of  Thebes)  may  have  been  mixed  with 
it:  so  the  cherub  was  compounded  of  various  animal 
forms.  However,  seraph  may  come  from  a  root  meaning 
p}-i?iceii^,  applied  in  Daniel  10.13  to  Michael  [Maurer]; 
just  as  cherub  comes  from  a  root  (changing  m  into  6), 
meaning  noble.  t-»vain— two  wings  alone  of  the  six  were 
kept  ready  for  instant  flight  in  God's  service :  two  veiled 
their  faces  as  unworthy  to  look  on  the  holy  God,  or  pry 
into  his  secret  counsels  which  they  fulfilled  (Exodus  3.  6; 
Job  4.  IS;  15. 15),  two  covered  their  feet,  or  rather  the  whole 
of  the  lower  parts  of  their  persons— a  practice  usual  in  the 
presence  of  Eastern  monarchs,  in  token  of  reverence  (cf. 
Ezekiel  1. 11,  their  bodies).  Man's  service  a  fortiori  consists 
in  reverent  waiting  on,  still  more  than  in  active  service 
for  God.  3.  (Revelation  4.  S.)  The  Trinity  is  implied  (see 
note  on  "Lord,"  ij.  1).  God's  holiness  is  the  kej-note  of 
Isaiah's  whole  prophecies,  wliole  earth — the  Hebreiu 
more  emphatically,  thefidness  of  the  ivhole  earth  is  His  glory 
(Psalm  24.  1 ;  72.  19).  4.-.  posts  of  .  .  .  door — rather,  foun- 
dations of  the  thresholds,  house — temple,  smoke — the  She- 
chinah cloud  (1  Kings  8.10;  Ezekiel  10.4.)  5.  undone— 
(Exodus  33.  20.)  The  same  efTect  was  produced  on  others 
by  the  presence  of  God  (Judges  6.  22;  13.22;  Job42.  5,  6; 
Luke  5.  8 ;  Revelation  1. 17).  lips— appropriate  to  the  con- 
text which  describes  the  praises  of  the  lips,  sung  in  alter- 
nate responses  (Exodus  15.  20,  21;  v.  3)  by  the  seraphim: 
also  appropriate  to  the  office  of  speaking  as  the  prophet  of 
God,  about  to  be  committed  to  Isaiah  {v.  9).  seen— not 
strictly  Jehovah  Himself  (John  1. 18;  1  Timothy  6. 16),  but 
the  symbol  of  his  presence.  Itord—Hebreio,  Jehovah. 
6.  unto  me— The  seraph  had  been  i?i  the  temple,  Isaiah 
oi'iside  of  it.  live  coal — lit.,  a  hot  stone,  used,  as  in  some 
countries  in  our  days,  to  roast  meat  with,  ex.  gr.,  the  meat 
of  the  sacrifices;  fire  was  a  symbol  of  purification,  as  it 
takes  the  dross  out  of  metals  (Malachi  3.  2,  3).  the  altar— 
of  burnt  offering,  in  the  court  of  the  priests  before  the 
temple.  The  fire  on  it  was  at  first  kindled  by  God  (Le- 
viticus 9.  24),  and  was  kept  continually  burning.  7.  inoutU 
.  .  .  lips— (Cf.  note  v.  5.)  The  mouth  was  touched  because 
it  was  the  part  to  be  used  by  the  prophet  Avhen  inaugurated. 
So  ''tongues  of  fire"  rested  on  the  disciples  (Acts  2.3,4) 
when  they  were  being  set  apart  to  sjyeak  in  various 
languages  of  Jesus,  iniquity— conscious  unworthiness 
of  acting  Jis  God's  messenger,  purged— ^t^,  covered,  i.  e., 
expiated,  not  by  any  pliysical  effect  of  fire  to  cleanse  from 
sin,  butin  rehition  to  the  altar-sacrifices,  of  which  Messiah, 
who  here  commissions  Isaiah,  was  in  His  death  to  be  tiie 
antitype:  it  is  implied  hereby  that  it  is  only  by  sacrifice 
sin  can  be  pardoned.  8.  I  .  .  .  us— The  change  of  number 
indicates  the  Trinity  (cf.  Genesis  1.  26 ;  11. 7).  Though  not 
a  sure  argument  for  the  doctrine,  for  the  plural  nuiy  indi- 
cate merely  mnjesty,  it  accords  with  that  ti  nth  proved  else- 

435 


A  Remnant  to  he  Saved. 


ISAIAH  VII. 


Aha£s  Alliance  with  Assyria. 


where.  "Wliom  . . .  who— Implying  that  few  would  be  'will- 
ing to  bear  the  self-denial  which  the  delivering  of  such 
an  unwelcome  message  to  the  Jews  would  require  on 
the  part  of  the  messenger  (cf.  1  Chronicles  29, 5),  Here  am  I 
—prompt  zeal,  now  that  he  has  been  specially  qualified  for 
it  (v.  7;  cf.  1  Samuel  3.  10,  11 ;  Acts  9.  6).  9.  Hear  .  .  .  In- 
deed-Hebrew, In  hearing  hear,  i.  e..  Though  ye  hear  the 
prophet's  warnings  again  and  again,  ye  are  doomed,  be- 
cause of  your  perverse  will  (John  7. 17),  not  to  understand. 
Light  enough  is  given  in  revelation  to  guide  those  sin- 
cerely seeking  to  know,  in  order  that  they  may  do,  God's 
will;  darkness  enough  is  left  to  confound  the  wilfully 
blind  (ch.  43.  8).  So  in  Jesus'  use  of  parables  (Matthew  13. 
14).  see  .  .  .  indeed— rather,  "though  ye  see  again  and 
again,"  yet,  &c.  10.  Make  .  .  .  fat— (Psalm  119. 70.)  "Ren- 
der them  the  more  hardened  by  thy  warnings."  fMAITRERi] 
This  effect  is  the  fruit,  not  of  the  truth  in  itself,  but  of  the 
corrupt  state  of  tJieir  hearts,  to  which  God  here  judicially 
gives  them  over  (ch.  63. 17).  Gesenttjs  takes  the  impera- 
tives as  futures.  "Proclaim  truths,  the  result  of  which 
proclamation  will  be  their  becoming  the  more  hardened" 
(Romans  1.  28 ;  Ephesians  4.  18) ;  but  this  does  not  so  well 
as  the  former  set  forth  God  as  designedly  giving  up  sin- 
ners to  Judicial  hardening  (Romans  11.  8;  2  Thessalonians 
2. 11).  In  the  first  member  of  the  sentence,  the  order  is, 
the  heart,  ears,  eyes ;  in  the  latter,  the  reverse  order,  the 
eyes,  ears,  heart.  It  is  from  the  heart  that  corruption  flows 
into  the  ears  and  eyes  (Mark  7.  21, 22) ;  but  through  the  eyes 
and  ears  healing  reaches  the  heart  (Romans  10. 17).  [Ben- 
gel.]  (Jeremiah  5.  21 ;  Ezekiel  12. 2 ;  Zechariah  7. 11 ;  Acts 
7.  57;  2  Timothy  4.  4.)  In  Matthew  13.  15,  the  words  are 
quoted  in  the  indicative,  is  waxed  gross  (so  the  LXX.),  not 
the  imperative,  make  fat;  God's  word  as  to  the  future  is  as 
certain  as  if  it  were  already  fulfilled.  To  «ee  with  one's 
eyes  will  not  convince  a  will  that  is  opposed  to  the  trutli 
(cf.  John  11. 45, 46;  12. 10, 11).  "  One  must  love  Divine  things 
in  order  to  understand  them."  [Pascal.]  be  healed— of 
their  spiritual  malady,  sin  (ch.  1.  6;  Psalm  108. 3;  Jeremiah 
17. 14).  11.  how  long— will  this  wretched  condition  of 
the  nation  being  hardened  to  its  destruction  continue? 
until- (ch.  5.9)  — fulfilled  primarily  at  the  Babylonish 
captivity,  and  more  fully  at  the  dispersion  under  the 
Roman  Titus,  la.  (2  Kings  2.5. 21.)  forsaking— abandon- 
ment of  dwellings  by  their  inhabitants  (Jeremiah  4. 29). 
13.  and  it  shall  return,  and  ...  he  eaten— Rather,  but 
it  shall  be  again  given  over  to  be  consumed:  if  even  a  tenth 
survive  the  first  destruction,  it  shall  be  destroyed  by  a 
second  (ch.  5. 25;  Ezekiel  5. 1-5, 12).  [Maurer  and  HoRS- 
X.EY.]  In  English  Version,  "return"  refers  to  the  poor 
remnant  left  in  the  land  at  the  Babylonish  captivity  (2 
Kings  24. 14;  2.5. 12),  which  afterwards  fled  to  Egypt  in  fear 
(2  Kings  25.26),  and  subsequently  returned  thence  along 
with  others  who  had  fled  to  Moab  and  Edom  (Jeremiah 
40.11,12);  and  suffered  under  further  Divine  judgments, 
tell— Rather,  terebinth  or  turpentine  tree  (ch.  1.  29).  sub- 
stance .  .  .  -^vhen  .  .  .  cast  .  .  .  leaves  —  Rather,  "As  a 
terebinth  or  oak  in  which,  ivhen  they  are  cast  down  (not '  cast 
their  leaves,'  Job  14. 7),  the  trunk  or  stock  remains,  so  the 
holy  seed  (Ezra  9. 2)  shall  be  the  stock  of  that  land."  The  seeds 
of  vitality  still  exist  in  both  the  land  and  the  scattered 
people  of  Judea,  waiting  for  the  returning  spring  of  Qod'a 
favour  (Romans  11. 5,  23-29).  According  to  Isaiah,  not  all 
Israel,  but  the  elect  remnant  alone,  is  destined  to  salva- 
tion. God  shows  unchangeable  severity  towards  sin, 
but  covenant  faithfulness  in  preserving  a  remnant,  and 
to  it  Isaiah  bequeaths  the  prophetic  legacy  of  the  second 
part  of  his  book  (ch.  40.-66). 

CHAPTER  VII. 

Chapters  7.,  8.,  and  9. 1-7.    Prediction  of  the  III  Suc- 
cess  OF   THE   SYRO-ISRAELITISH   INVASION   OF  JUDAH— 

Ahaz's  Alliance  with  Assyria,  and  its  Fatal  Re- 
SCLTS  TO  Judea— yet  the  Certainty  of  Final  Pres- 
ervation AND  of  the  Coming  of  Messiah.  In  the 
Assyrian  inscriptions  the  name  of  Rezin,  king  of  Da- 
mascus, is  found  among  the  tributaries  of  Tiglath-pileser, 
of  whose  reign  the  annals  of  seventeen  years  have  been 
436 


deciphered.  For  the  historical  facts  in  this  chapter,  cf. 
2  Kings  15. 37-16. 9.  Rezin  of  Syria  and  Pekah  of  Israel, 
as  confederates,  advanced  against  Jerusalem.  In  the  first 
campaign  (2  Clironicles  28.)  they  "smote  Ahaz  with  a 
great  slaughter."  Their  object  was  probably  to  unite  the 
three  kingdoms  against  Assyria;  Egypt  seems  to  have 
favoured  tlie  plan,  so  as  to  interpose  these  confederate 
kingdoms  between  her  own  frontier  and  Assyria  (cf.  v. 
18,  "Egypt;"  and  2  Kings  17.4,  Hoshea's  league  with 
Egypt).  Rezin  and  Pekah  may  have  perceived  Ahaz'a 
inclination  towards  Assyria  rather  than  towards  their 
own  confederacy;  this  and  the  old  feud  between  Israel 
and  Judah  (1  Kings  12.16)  occasioned  their  invasion  of 
Judah.  Ahaz,  at  the  second  inroad  of  his  enemies  (cf, 
2  Chronicles  28.,  and  2  Kings  15. 37,  with  ch.  16.5),  smart- 
ing under  his  former  defeat,  applied  to  Tiglath-pileser, 
in  spite  of  Isaiah's  warning  in  this  chapter,  that  he 
should  rather  rely  on  God;  that  king  accordingly  at- 
tacked Damascus,  and  slew  Rezin  (2  Kings  9.):  and 
probably  it  was  at  the  same  time  that  he  carried  away 
part  of  Israel  captive  (2  Kings  1.5.  29),  unless  there  were 
two  assaults  on  Pekah— that  in  2  Kings  15.  29,  the  earlier, 
and  that  in  which  Tiglath  helped  Ahaz  subsequent. 
[G.  V.  Smith.]  Ahaz  was  saved  at  the  sacrifice  of  Judah's 
independence,  and  the  payment  of  a  large  tribute, 
which  continued  till  the  overthrow  of  Sennacherib 
under  Hezekiah  (ch.  37.;  2  Kings  16.  8, 17, 18;  2  Chronicles 
28.  20).  Ahaz's  reign  began  about  741  B.  c,  and  Pekah  was 
slain  in  738.  [Winer.]  1.  Aha»— In  the  first  years  of  his 
reign  the  design  of  the  two  kings  against  Judah  was  car- 
ried out,  which  was  formed  in  Jotham's  reign  (2  Kings  15. 
37).  Syria— Hebreiv,  Aram  (Genesis  10.  22,  23),  originally 
the  whole  region  between  the  Euphrate%and  Mediterra- 
nean, including  Assyria,  of  which  Syria  is  an  abbrevia- 
tion ;  here  the  region  round  Damascus,  and  along  Mount 
Libauus.  Jerusalem — an  actual  siege  of  it  took  place,  but 
was  foiled  (2  Kings  16. 5).  3.  is  confederate  ^vitli— rather, 
is  encamped  upon  the  territory  of  Ephraim  [Maurer];  or 
better,  as  Rezin  was  encamped  against  Jerusalem,  "is  sup- 
ported by"  [LowTH]  Ephraim,  whose  land  lay  between 
Syria  and  Judah.  The  mention  of  "  David  "  alludes,  in 
sad  contrast  witli  the  present,  to  the  time  when  David 
made  Syria  subject  to  him  (2  Samuel  8. 6).  Ephraim— the 
ten  tribes,  as  .  .  .  trees  of .  .  .  Avood  —  a  simultaneous 
agitation.  3.  Go  foi'th — outof  thecity,  to  the  place  where 
Ahaz  was  superintending  the  works  for  defence,  and  the 
cutting  off  of  the  water  supply  from  the  enemy,  and  se- 
curing it  to  the  city.  So  ch.22.  9;  2Chronicles32. 4.  Shear* 
Jeshuh — i.  e.,  A  remnant  shall  return  (ch.  6. 13).  His  very 
name  (cf.  v.  14;  ch.  8.  .3)  was  a  standing  memorial  to  Ahaz 
and  the  Jews  that  tlie  nation  should  not,  notwithstand- 
ing the  general  calamity  (v.  17-25;  ch.  8.  6-8),  be  utterly  de- 
stroyed (cli.  10.  21,  22).  conduit — an  aqueduct  from  the 
pool  or  reservoir  for  the  supply  of  the  city.  At  the  foot  of 
Zion  was  Fount  Siloah  (ch.8.6;  Nehemiah  3.15;  John  9.7), 
called  also  Gilion,  on  the  west  of  Jerusalem  (2  Chronicles 
32.  30).  Two  pools  were  supplied  from  it,  the  Upper,  or  Old 
(ch.  22. 11), or  King's  (Nehemiah  2. 14),  and  theLoiver  (ch.  22. 
9),  which  received  the  superfluous  waters  of  the  upper. 
The  upper  pool  is  still  to  be  seen,  about  seven  hundred 
yards  from  tlie  Jafl^a  gate.  The  highway  leading  to  the 
fullers'  fleld,  wliich  was  in  a  position  near  water  for  the 
purposes  of  washing,  previous  to  drying  and  bleaching, 
the  cloth,  was  probably  alongside  the  aqueduct.  •*.  Take 
heed,  <&c. — i.  e.,  See  that  thou  be  quiet  (not  seeking  Assy- 
rian aid  in  a  fit  of  panic),  tails — mere  ends  of  firebrands, 
almost  consumed  themselves  (about  soon  to  fall  before  the 
Assyrians,  v.  8),  therefore  harmless,  smoking — as  about 
to  go  out;  not  blazing,  son  of  Remaliah  —  Pekah,  an 
usurper  (2  Kings  15.  25).  The  Easterns  express  contempt 
by  designating  one,  not  by  his  own  name,  but  by  his 
father's,  especially  when  the  father  is  but  little  known  (1 
Samuel  20.  27,  31).  6.  vex — rather,  throw  into  consternation. 
[Gesenius.]  make  a  breach — rather,  cleave  it  asunder. 
Their  scheme  was  to  divide  a  large  portion  of  the  territory 
between  themselves,  and  set  Mp  a  vassal-king  of  their  own 
over  the  rest,  sonof  Tabeal— unknown;  a  Syrian-sound- 
ing name,  perhaps  favoured  by  a  party  in  Jerusalem  (en. 


On 


Proniiscd 


ISAIAH  VII. 


for  a  Sign  to  Ahaz. 


8.  6,  9,  12).    T.  (Ch.  8,  10;  Proverbs  21.  30.)    8.  head— t.  c,  in 
both  .Syria  and  Israel  the  ca^ji^a?  shall  remain  as  it  is;  they 
Bhall  not  conquer  Judah,  but  each  shall  possess  only  his 
own  dominions,    threescore  and  five  .  .  .  not  a  people 
— «4S  these  words  break  the  symmetry  of  the  parallelism 
In  this  verse,  either  they  ought  to  be  placed  after  "Rema- 
llah'sson,"in  V.  9,  or  else  they  refer  to  some  older  prophecy 
of  Isaiah,  or  of  Amos  (as  the  Jewish  writers  represent), 
parenthetically;  to  which,  in  r.  8,  the  words  "If  ye  will 
not  believe  .  .  .  not  be  established,"  correspond  in  par- 
allelism.   One  deportation  of  Israel  happened  within  one 
or  two  years-from  this  time,  under  Tiglath-pileser  (2  Kings 
15.  29).    Another  in  the  reign  of  Hoshea,  under  Shalman- 
eser  (2  Kings  17.  1-C),  was  about  twenty  years  after.    But 
the  final  one  which  utterly  "broke"  up  Israel  so  as  to  be 
"not  a  people,"  accompanied  by  a  colonization  of  Sama- 
ria with  foreigners,  was  under  Esar-haddon,  who  carried 
away  Manasseh,  king  of  Judah,  also,  in  the  twenty-second 
year  of  his  reign,  sixty-flve  years  from  the  utterance  of 
this  prophecy  (cf.  Ezra  4.2,3,10,  with  2  Kings  17.  24;  2 
Chronicles  33. 11).    [Usher.]    The  event,  though  so  far  ofT, 
was  enough  to  assure  the  people  of  Judah  that  as  God,  the 
Head  of  the  theocracy,  would  uUimately  interpose  to  de- 
stroy the  enemies  of  His  people,  so  they  might  rely  on 
Him  now.    9.  believe,  ...  be  established — There  is  a 
paronomasia,  or  play  on  the  words,  in  the  Hebrew,  "  if  ye 
will  not  confide,  ye  shall  not  abide."    Ahaz  brought  dis- 
tress on  himself  by  distrust  in  the  Lord,  and  trust  in  As- 
syria.   11.  Ask  thee  — since   thou   dost   not    credit   the 
prophet's  words,    sign— amiraculoustoken  to  assure  thee 
that  God  will  fulfil  His  promise  of  saving  Jerusalem  (ch. 
37. 30 ;  38.7, 8).    "  Signs,"  facts  then  present  or  near  at  hand 
as  pledges  for  the  more  distant  future,  are  frequent  in 
Isaiah.    Aslc  .  .  .  In  .  .  .  Aej^tlx— lit...  Make  deep,  ask  it,  i.e.. 
Go  to  the  depth  of  the  earth  or  of  Hades  [  Vulgate  and 
LowTH],  or.  Mount  high  for  it  (lit..  Make  high).    So  in  Mat- 
thew 16. 1.    Signs  in  heaven  are  contrasted  with  the  signs 
on  eartii  and  below  it  (raising  the  dead)  which  Jesus  Christ 
had  wrought  (cf.  Romans  10.  6,  7).    He  oITers  Ahaz  the 
widest  limits  within  which  to  make  his  choice.    13.  nei- 
ther .  .  .  tempt— hypocritical  pretext  of  keeping  the  law 
(Deuteronomy  6. 16);  "  tempt,"  i.  e.,  put  God  to  the  proof,  as 
in  Matthew  4.  7,  by  seeking  His  miraculous  interposition 
without  warrant.    But  here  there  was  the  warrant  of  the 
prophet  of  God;  to  have  asked  a  sign,  when  thus  offered, 
would  not  liave  been  a  templing  of  God.    Ahaz's  true  rea- 
son for  declining  was  his  resolve  not  to  do  God's  will,  but 
to  negotiate  with  Assyria,  and  persevere  in  his  idolatry  (2 
Kings  16.  7,  8,  3,  4, 10).    Men  often  excuse  their  distrust  in 
God,  and  trust  in  their  own  devices,  by  pro/es«ed reverence 
for  God.    Ahaz  may  have  fancied  that  though  Jehovah 
was  the  God  of  Judea  and  could  work  a  sign  there,  that 
was  no  proof  that  the  local  god  of  Syria  might  not  be 
more  powerful.    Such  was  the  common  heathen  notion 
(ch.  10.  10, 11 ;  36. 18-20).    13.  Is  It  a  small  thing  1— Is  it  not 
enough  for  you  (Numbers  16. 9)  7    The  allusion  to  "  David  " 
is  in  order  to  contrast  his  trust  in  God  with  his  degenerate 
descendant  Ahaz's  distrust,    -ivcary — try  tlie  patience  of, 
men— prophets.    Isaiah  as  yet  had   given   no   outward 
proof  that  he  was  from  God ;  but  now  God  has  offered  a 
sign,  which  Ahaz  publicly  rejects.    The  sin  is  therefore 
now  not  merely  against "  men,"  but  openly  against  "  God." 
Isaiah's  manner  therefore  changes  from  mildness  to  bold 
reproof.    14.  himself— since  thou  wilt  not  ask  a  sign, 
nay,  rejectest  the  offer  of  one.    you  —  for  the  sake  of  the 
house  of  believing  "  David"  (God  remembering  His  ever- 
lasting covenant  with  David),  not  for  unbelieving  Ahaz's 
sake,    behold— arresting  attention  to  the  extraordinary 
prophecy,    virgin— from  a  root,  to  lie  hid,  virgins  being 
closely  kept  from  men's  gaze  In  their  parents'  custody  In 
the  East,    The  Hebrew,  and  LXX.  here,  and  Greek  (Mat- 
thew 1.23),  have  the  article,  the  virgin,  some  definite  one 
known  to  the  speaker  and  his  hearers;   primarily,  the 
woman,  then  a  virgin,  about  immediately  to  become  the 
second  wife,  and  bear  a  child,  whose  attainment  of  the 
age  of  discrimination  (about  three  years)  should  be  pre- 
ceded by  the  deliverance  of  Judah  from  Its  two  Invaders; 
its  fullest  signiflcancy  is  realized  In  "the  woman"  (Gene- 


sis 3.  15),  whose  seed  should  bruise  the  serpent's  head  and 
deliver  captive  man  (Jeremiah  31. 22;  MicahS.  3).  Language 
is  selected  such  as,  whilst  partially  applicable  to  the  imme- 
diate event,  receives  its  fullest,  most  appropriate,  and  ex- 
haustive accomplishment  in  Messianic  events.  The  New 
Testamentapplicationof  such  prophecies  is  not  a  strained 
"accommodation;"  rather  the  temporary  fulfilment  of  an 
adaptation  of  the  far-reach  i  ng  prophecy  to  the  present  pass- 
ing event,  which  foreshadows  typically  the  great  central 
end  of  prophecy,  Jesus  Christ  (Revelation  19. 10).  Evidently 
the  wording  is  such  as  to  apply  more  fully  to  Jesus  Christ 
than  totheprophet^s  son;  "virgin"  applies,  in  its  simplest 
sense,  to  the  Virgin  Mary,  rather  than  to  the  prophetess 
who  ceased  to  be  a  virgin  when  she  "conceived;"  "Im- 
manuel,"  God  with  m  (John  1. 14 ;  Revelation  21. 3),  cannot 
in  a  strict  sense  apply  to  Isaiah's  son,  but  only  to  Hini 
who  is  presently  called  expressly  (ch.  9.  6),  "  the  Child,  the 
Son,  Wonderful  (cf.  ch.  8. 18),  the  mighty  God."  Local  and 
temporary  features  (as  v.  15, 16)  are  added  in  every  type; 
otherwise  it  would  be  no  type,  but  the  thing  itaelf.  There 
are  resemblances  to  the  great  Antitype  sufllcient  to  be 
recognized  by  those  who  seek  them;  dissimilarities 
enough  to  confound  those  who  do  not  desire  to  discover 
them,  call— I.  §.,  sJie  shall,  or  as  Margin,  thou,  O  Virgin, 
Shalt  call;  mothers  often  named  their  children  (Genesis  4. 
1,25;  19.37;  29.32).  In  Matthew  1.  23  the  expression  is 
strikingly  changed  into,  "They  shall  call;"  when  the 
prophecy  received  its  fidl  accomplishment,  no  longer  is 
the  name  Immanuel  restricted  to  the  prophetess''  view  of 
His  character,  as  in  its  partial  fulfilment  in  her  son;  all 
shall  then  call  (i.  c.,  not  literally),  or  regard  Him  as  pecu- 
liarly and  most  fitly  characterized  by  the  descriptive  name, 
"Immanuel"  (ITimothy  3. 16;  Colossians  2.  9).  name— not 
mere  appellation,  which  neither  Isaiah's  son  nor  Jesus 
Christ  bore  literally;  but  what  describes  His  manifested 
attributes;  His  character  (so  ch.  9.  6).  The  name  in  its 
proper  destination  was  not  arbitrary,  but  characteristic  of 
the  individual;  sin  destroyed  the  faculty  of  perceiving 
the  internal  being;  hence  the  severance  now  between  the 
name  and  the  character;  in  the  case  of  Jesus  Christ  and 
many  in  Scripture,  the  Holy  Ghost  has  supplied  this 
want.  [Olsiiausen.]  15.  Bntter— rather,  Curdled  milk, 
the  acid  of  which  is  grateful  in  the  heat  of  the  East  (Job 
20.  17).  honey— abundant  in  Palestine  (Judges  14.  8;  1 
Samuel  14.  2.5 ;  Matthew-3. 4),  Physicians  directed  that  the 
first  food  given  to  a  child  should  be  honey,  the  next  milk. 
[Barnab.  Ep.]  HoRSLEY  takes  this  as  implying  the  real 
humanity  of  the  Immanuel  Jesus  Christ,  about  to  be  fed 
as  other  infants  (Luke  2.  52).  Ver.  22  shows  that  besides 
the  fitness  of  milk  and  honey  for  children,  a  state  of  dis- 
tress of  the  inhabitants  is  also  implied,  when,  by  reason 
of  the  invaders,  milk  and  honey,  things  produced  sponta- 
neously, shall  be  the  only  abundant  articles  of  food. 
[Maurer.J  that  He  may  know — i-ather,  until  He  shall 
know,  evil  .  .  .  choose  ,  ,  ,  good — at  about  three  years 
of  age  moral  consciousness  begins  (cf.  ch.  8.  4 ;  Deuterono- 
my 1.  39;  Jonah  4. 11).  16.  For— the  deliverance  implied 
in  the  name  "Immanuel,"  and  the  cessation  of  distress  as 
to  food  {v.  14,  15),  shall  last  only  till  the  child  grows  to 
know  good  and  evil ;  for,  <tc.  the  land  that  .  ,  ,  abhor- 
rest  ,  ,  ,  forsaken  of .  .  ,  kings— rather,  desolate  shall  be 
the  land,  before  whose  two  kings  thou  art  alarmed.  [Heng- 
STENBERG  and  Gesenius.]  the  land— vjz.,  Syria  and  Sa- 
maria regarded  as  one  (2  Kings  16.  9;  15.  30),  just  two  years 
after  this  propliecy,  as  it  foretells.  Horsley  takes  it,  "  The 
land  (Judah  and  Samaria)  of  (the  former  of)  which  thou 
art  the  plague  (lit.,  thorn)  shall  be  forsaken,"  Ac. ;  a  predic- 
tion thus,  that  Judah  and  Israel  (appropriately  regarded 
as  one  "land'")  should  cease  to  be  kingdoms  (Luke  2. 1; 
Genesis  49. 10)  before  Immanuel  came. 

17-25.  Fatal  Consequences  of  Ahaz's  Assyrian 
Policy.  Though  temporary  deliverance  (ch.  7. 16;  8.4) 
was  to  be  given  then,  and  final  deliverance  through  Mes- 
siah, sore  punishment  shall  follow  the  former.  Alter 
subduing  Syria  and  Israel,  the  Assyrians  shall  encounter 
Egypt  (2  Kings  23.29),  and  Judah  shall  be  the  battle-field  of 
both  (i>.  18),  and  be  made  tributary  to  that  very  Assyria  (2 
Chronicles  28.  20;  2  Kings  16. 7, 8)  now  about  to  be  called  In 

437 


Judgment  to  come  through  Assyria. 


ISAIAH  VIII. 


Prophecy  against  Syria  and  Israd. 


as  an  ally  (ch.  S9. 1-6) ;  Egypt,  too,  should  prove  a  fatal  ally 
(ch.  36.  6;  31. 1,  &c.).  18*  hiss— whistle,  to  bring  bees  to 
settle  (note,  ch.  5.  26).  fly— found  In  numbers  about  the 
arms  of  the  Nile,  and  the  canals  from  It  (ch.  19. 5-7;  23.  3), 
here  called  "rivers."  Hence  arose  the  plague  of  flies 
(Exodus  8.  21).  Figurative,  for  numerous  and  troublesome 
foes  from  the  remotest  parts  of  Egypt,  e.  g.,  Pharaoh- 
necho.  bee— (Deuteronomy  1.  44;  Psalm  118. 12.)  As  nu- 
merous in  Assyria  as  the  flp  In  marshy  Egypt.  Senna- 
cherib, Esar-haddon,  and  Nebuchadnezzar  fulfilled  this 
prediction.  19.  rest— image  of  flies  and  bees  kept  up. 
Tlie  enemy  shall  overspread  the  land  everywhere,  even 
in  "desolate  valleys."  tliorns—^wUd,  contrasted  with 
"bushes,"  which  were  valued  and  objects  of  care  (sec 
Margin).  20..  razor — The  Assyrians  are  to  be  God's  iJi- 
strume)it  of  devastating  Judea,  just  as  a  razor  sweeps  away 
all  hair  before  it  (ch.  10.  5;  Ezekiel  29. 19,  20).  liired— al- 
luding to  Ahaz's  hiring  (2  Kings  16.  7,  8).  Tiglath-pileser 
against  Syria  and  Israel;  namely, "by  tlieni  tocyond  tlie 
river — viz.,  the  Euphrates ;  the  eastern  boundary  of  Jewish 
geographiffal  knowledge  (Psalm  72.8);  the  river  which 
Abram  crossed;  the  Nile  also  may  be  included  [v.  18).  [Q. 
V.Smith.]  Gesenitts  translates,  "^\t\i  a,  razor  hired  in 
the  parts  beyond  the  rivei:"  head  .  .  .  feet — the  M'?tote  body, 
including  the  most  honoured  parts.  To  cut  the  "  beard" 
is  the  greatest  indignity  to  an  Eastern  (ch.  50.  6;  2  Samuel 
10.  4,  5;  Ezekiel  5.  1).  31-35.  The  coming  Desolate 
State  or  the  Land  owing  to  the  Assyeians  and 
Egyptians,  nourtsli — i.  e.,  own.  yonng  cow— a  heifer 
giving  milk.  Agriculture  shall  cease,  and  the  land  become 
one  great  pasturage.  33.  abundance — by  reason  of  the 
wide  range  of  land  lying  desolate  over  which  the  cows 
and  sheep  (including  goats)  may  range,  butter— thick 
milk,  or  a-eam.  honey — (Note,  v.  15.)  Food  of  spontaneous 
growth  will  be  the  resource  of  the  few  inhabitants  left. 
Honey  shall  be  abundant,  as  the  bees  will  find  the  wild 
flowers  abounding  everywhere.  33.  -where  there  -tvere, 
&c.— where  up  to  that  time  there  was  so  valuable  a  vine- 
yard as  to  have  in  it  1000  vines,  worth  a  silvering  (shekel, 
about  2s.  3d. ;  a  large  jmce)  each,  there  shall  be  only  briers 
(Song  of  Solomon  8. 11).  "Vineyards  are  estimated  by  the 
number  of  the  vines,  and  the  goodness  of  the  kind  of 
vine.  Judea  admits  of  a  high  state  of  cultivation,  and 
requires  it,  in  order  to  be  productive;  its  present  barren- 
ness is  due  to  neglect.  34.  Itshall  become  a  vast  hunting- 
ground,  abounding  in  wild  beasts  (cf.  Jeremiah  49.  19). 
35.  shall  be — rAthav,  were  once,  digged— in  order  to  plant 
and  rear  vines  (ch.  5.  6).  there  shall  not  come — i.  e.,  none 
shall  come  who  fear  thorns,  seeing  that  thorns  shall 
abound  on  all  sides.  [Maureb.]  Otherwise,  "  Thou  shalt 
not  come  for  fear  of  thorns."  [Gesenius.]  Only  cattle 
shall  be  able  to  penetrate  the  briery  ground,  lesser  cattle 
—sheep  and  goats. 

CHAPTER   VIII. 

Chapters  8.  and  9. 7.  The  first  seven  verses  of  ch.  9.  belong 
to  this  section.  Ch.  8.  continues  the  subject  of  ch.  7.,  but 
at  a  later  period  (cf.  ch.  8.  4  with  ch.  7. 16);  implying  that 
the  interval  till  the  accomplishment  is  shorter  now  than 
then.  The  tone  of  ch.  8. 17, 21, 22,  expresses  calamity  more 
iramediateandafllietivethanch.7. 4, 15,22.  1.  great— suit- 
able, for  letters  large  enough  to  be  read  by  all.  roll- 
rather,  tablet,  of  wood,  metal,  or  stone  (ch.  30.  8;  Habak- 
kuk2.  2);  sometimes  coated  with  wax,  upon  which  cha- 
racters were  traced  with  a  pointed  intrument,  or  iron 
stylus  ;  skins  and  papyrus  were  alsoused  (ch.  19. 7).  man's 
pen— i.  e..  In  ordinary  characters  which  the  humblest 
can  read  (so  Habakkuk  2.  2)  Hebrew,  enosh  means  a 
conmion  man,  AH  contrasted  with  th.e  upper  ranks  (Revela- 
tion 21. 17;  Romans  3.  5).  Not  in  hieroglyphics.  The  ob- 
ject was  that,  after  the  event,  all  might  see  that  it  had 
been  predicted  by  Isaiah,  concerning— the  title  and 
»iubject  of  the  prophecy.  MaKer-shalal-bash-baz— "  They 
(i.  e.,  the  Assyrians)  hasten  to  the  spoil  (viz.,  to  spoil  Syria 
and  Samaria),  they  speed  to  the  prey."  [Gesenius.J 
Otherwise,  "The  spoil  (i.  e.,  spoiler)  hastens,  the  rapine 
speeds  forward."  [Maurek.]  3.  I  took- rather,  "  The 
438 


Lord  said  to  me,  that  I  should  take,"  &c.  [Matjrer.]  "Uriah 
—an  accomplice  of  Ahaz  in  Idolatry,  and  therefore  a  wit- 
ness not  likely  to  assist  the  prophet  of  God  in  getting 
up  a  prophecy  after  the  event  (2  Kings  16. 10).  Tlie  witnesses 
were  in  order  that  when  the  event  should  come  they  might 
testify  that  the  tablet  containing  the  prophecy  had  been 
inscribed  with  it  at  the  time  that  it  professed.  ZecIiarlaJi 
—(2  Chronicles  29. 13.)  3.  proijhetess— perhaps  the  same 
as  the  "virgin"  (ch.  7.14),  in  the  interim  married  as 
Isaiah's  second  wife:  this  is  in  the  primary  and  tem- 
porary sense.  Immanuel  is  even  in  this  sense  distinct 
from  Maher-shalal-hash-baz.  Thus  nineteen  months  at 
least  intervene  from  the  prophecy  (ch.  7. 14),  nine  before 
the  birth  of  Immanuel,  and  ten  from  tliat  time  to  the 
birth  of  Maher-shalal-hasli-baz:  adding  eleven  or  twelve 
nionths  before  the  latter  could  crj',  "  Father"  (ch.  8.  4),  we 
have  about  three  years  in  all,  agreeing  with  ch.  7. 15, 16. 
4.  before,  &c. — within  a  year.  6.  Avaters  of  Shiloah  .  .  . 
softly — their  source  is  on  the  south-east  of  Zion  and  east 
of  Jerusalem.  It  means  sent,  the  water  being  seni  through 
an  aqueduct  (John  9.  7).  Figurative  for  the  mild,  though 
now  weak,  sway  of  the  house  of  David;  In  the  highest 
sense  Shiloah  expresses  the  benignant  sway  of  Jehovah 
in  the  theocracj',  administered  througli  David.  Contrast 
to  the  violent  Euphrates,  "the  river"  that  typifies  As- 
syria (v.  7;  Revelation  17. 15).  "Tliis  people"  refers  both 
to  Israel,  which  preferred  an  alliance  with  Rezin  of  Syria 
to  one  with  the  kings  of  Judah,  and  to  Judah,  a  party  in 
which  seems  to  have  favoured  the  pretensions  of  the  son 
of  Tabeal  against  David's  line  (ch.  7.6);  also  to  Judah's  do- 
sire  to  seek  an  Assyrian  alliance  is  included  in  the  censure 
(cf.  ch.  7. 17).  Ver.  14  shows  that  l)oth  nations  are  meant; 
both  alike  rejected  the  Divine  Shiloah.  Not  "my  people," 
as  elsewhere,  wlien  God  expresses  favour,  but  "  this  peo- 
ple" (ch.  6.  9).  7.  therefore — for  tlie  reason  given  in  v.  6, 
the  Assyrian  flood,  which  is  first  to  overflood  Syria  and 
Samaria,  shall  rise  high  enough  to  reach  rebel  Judah  also 
(v.  8).  the  river — Euphrates  swollen  in  spring  by  the 
melting  of  the  snow  of  the  Armenian  mountains  (cf.  v.  6; 
ch.  7.  20).  all  his  glory— Eastern  kings  travel  with  a  gor- 
geous retinue,  channels— natural  and  artificial  in  the 
level  region,  Mesopotamia.  8.  pass  through— the  flood 
shall  not  stop  at  Syria  and  Samaria,  Ijut  shall  penetrate  into 
Judea.  the  neck— when  the  waters  reach  to  the  neck,  a  man 
Is  near  drowning;  still  the  head  is  not  said  to  be  overflowed. 
Jerusalem,  elevated  on  hills,  is  the  head.  The  danger 
shall  be  so  imminent  as  to  reach  near  it  at  Sennacherib's 
invasion  in  Hezekiah's  reign ;  but  it  shall  be  spared  (ch. 
30. 28).  -wings- the  extreme  bands  of  the  Assyrian  armies, 
fulfilled  (ch.  36. 1 ;  37. 25).  tliy  land,  O  Immanuel— though 
temporarily  applied  to  Isaiah's  son,  in  the  full  sense  this 
is  applicable  only  to  Messiah,  that  Judea  is  His,  was,  and 
still  is,  a  pledge  that,  however  sorely  overwhelmed,  it 
shall  be  saved  at  last;  the  "head"  is  safe  even  now, 
waiting  for  the  times  of  I'estoration  (Acts  1. 6) ;  at  the  same 
time  these  words  imply  that,  notwithstanding  the  tem- 
porary deliverance  frona  Syi'ia  and  Israel,  implied  in 
"Immanuel,"  the  greatest  calamities  are  to  follow  to 
Judah.  9.  Associate  yourselves— rather.  Raise  tumtdts, 
or.  Rage,  i.  c.  Do  your  worst  [Maxtrer],  referring  perhaps 
to  the  attack  of  Rezin  and  Pekah  on  Jerusalem,  and  . . . 
be  brolkcn  in  pieces — rather,  yet  ye  shall  be  throivn  into 
consternation.  Imperative  in  the  Hebrew,  according  to  the 
idiom  whereby  the  second  of  two  imperatives  implies  the 
future,  viz.,  the  consequence  of  the  action  contained  in  the 
first  (so  ch.  6.  9).  The  name  "Immanuel"  in  v.  S  (cf.  v.  10) 
suggests  the  thought  of  the  ultimate  safety  of  ImmanueVa 
land,  both  from  its  present  two  invaders,  and  even  from 
the  Assyrians,  notwithstanding  the  grievous  flood  where- 
with the  previous  verses  foretell  they  shall  deluge  it. 
The  succession  of  the  house  of  David  cannot  be  set  aside 
in  Judah,  for  Immanuel  Messiah  is  to  be  born  in  it  as 
heir  of  David,  of  whom  Isaiah's  son  is  but  a  type  (ch.  9.  4, 
6).  give  ear  .  .  .  for  countries— witness  tlie  discomfiture 
of  Judah's  enemies.  The  prophecy  probably  looks  on 
also  to  the  final  conspiracy  of  Antichrist  and  his  support- 
ers against  the  Heir  of  David's  throne  in  the  latter  days, 
and  their  utter  overthrow.  [Horsley.]    gird  yourselve» 


ANCIENT  AGRICULTURAL  IMPLEMENTS. 


PLOUGH,    ETC.,    AS   STILL    USED    IN    ASIA    MINOR. 
From  Fellows's  ^tia  Minor. 


EGYPTIAN    HOES   (MATTOCK.) 
From  Wilkinson.      Is.  vii.  25. 


/=% 


SHADOOF,  OR  POLE  AND  BUCKET  FOR  WATERING  THE  GARDEN. 
Williinson.     Gen.  xxiv.  20. 


k./'<^<0^<^^ 


ANCIENT    EGYPTIAN    MACHINE    FOR    RAISING    WATER, 
(Identical  with  the  ihadoof  of  the  present  day.)    Wilkinson.      Ex.  ii.  IS 


WINNOWING    WITH    WOODEN    SHOVELS. 
Wilkinson,  Tliebes.     Is.  xxx.  24. 


EGYPTIAN     GRANARY, 

(Showing  how  the  grain  was  put  in,  and  that  Ihc  doors  a  b  were 
intended  for  taking  it  out.)    WUkiuson.    Vs.  cxliv.  la. 


TllUKSlIING-KLOOR. 

(The  oxcH  driven  round  the  heap  ;  contrary  to  the  usual  custom.) 
Wilkinson,  Thebei.    Deut.  xxv.  4. 


Oim/ort  to  those  who  fear  God, 


ISAIAH  IX. 


and  Great  AJJlidions  to  Idulaters. 


.  : .  gird  yoiix-selve»— the  repetition  expresses  veliem- 
eotly  the  certainty  of  their  beiug  thrown  into  consternation 
(not  an  English  Version,  "brolcen  in  pieces").  10.  tlieword 
-  of  command,  for  the  assault  of  Jerusalem.  God  iswitli 
u^—"Iinmannel"  implies  this  (Numbers  14.9;  Psalm  46. 7). 
ll.  ivitli  a  strong  liand — or  else,  when  He  grasped  me  with 
Jjishand.  [Hoksi.ev.]  Matjrer,  as  ^ngZwTi  Version, '' with. 
the  impetus  of  His  hand,"  i.  e.,  the  felt  impulse  of  His  in- 
spiration in  my  mind  (Jeremiah  15. 17;  Ezekiel  1.  3;  3.  14, 
22;  37.  1).  ivay  of  .  .  .  people— their  distrust  of  Jehovah, 
and  the  panic  which  led  them  and  Ahab  to  seek  Assyrian 
aid.  13-16.  The  words  of  Jehovah.  13.  confederacy— 
rather,  A  conspiracy ;  .an  appropriate  terra  for  the  unnatu- 
ral combination  of  Israel  with  Syrian  foreigners  against 
Judea  and  the  theocracy,  to  which  the  former  was  bound 
by  ties  of  blood  and  hereditary  religion.  [Maurer.]  to 
all  .  .  .  say — rather,  of  all  ivhich  this  people  calleth  a  con- 
spiracy. [G.  V.  Smith.]  tlxcir  fear— viz.,  object  of  fear:  the 
hostile  conspiracy,  lie  afraid  — rather  [Maurer],  "nor 
tnake  others  to  be  afraid.''''  13.  Sanctify — Honour  His  holy 
name  by  regarding  Him  as  your  only  hope  of  safety  (ch. 
29. 'iS;  Numbers  20.12).  Iiim  .  .  .  fear— "fear"  lest  you 
Ijrovokc  His  wrath  by  your  fear  of  man  and  distrust  of 
Him.  11-.  sanctuary— inviolable  asylum,  like  the  altar 
of  the  temple  (1  Kings  1.  50;  2.  28;  Ezekiel  11. 16;  cf.  Prov- 
erbs IS.  10) ;  viz.,  to  those  who  fear  and  trust  in  Him.  l>ut 
.  .  .  oficnce — i.  c,  a  rock  over  which  they  should  fall  to 
their  hurt;  viz.,  those  who  would  not  believe.  l>otU  .  .  . 
houses- Israel  and  Judah.  Here  again  the  prophecy  ex- 
pands beyond  the  tempoi-ary  application  in  Ahaz's  time. 
The  very  stone,  Immanuel,  which  would  have  been  a 
sanctuary  on  belief,  becomes  a  fatal  stumbling-block  through 
unbelief.  Jesus  Christ  refers  to  this  in  Matthew  21.  44. 
(Cf.  Deuteronomy  32. 4, 15, 18, 30, 31, 37 ;  Daniel  2. 34 ;  Romans 
9.  33;  1  Peter  2.  8.)  gin— trap,  in  which  birds  are  unexpect- 
edly cauglit  (Luke  21.  35;  1  Thessalonians  5.  2).  So  at  the 
destractiou  of  Jerusalem  under  Titus.  15.  stumble  .  ,  . 
tafecii — images  from  the  means  used  in  taking  wild  ani- 
mals. 16.  Bind  np  .  .  .  seal— What  Isaiah  had  before 
brieily  noted  by  inscribing  Maher-shalal-hash-baz  in  a 
tablet,  fixed  up  in  some  public  place,  he  afterwards  wrote 
owt  more  in  detail  in  a 2^'^>''^hmcnt  roll  (ch.  30.  8);  this  he  is 
now  to  seal  up,  not  merely  in  order  that  nothing  may  bo 
added  to,  or  taken  from  it,  as  beiug  complete,  but  to  im- 
ply that  it  relates  to  distant  events,  and  is  therefore  to  be 
a.  scaled  and  not  understood  testimony  (ch.  C.  9, 10),  except 
in  part  among  God's  disciples,"  i.  e.,  those  who  "sanctify 
tlie  Lord"  by  obedient  trust  (Psalm  2^5. 14).  Subsequent 
revelations  would  afterwards  clear  up  what  now  was 
dark.  So  the  Apocalypse  explains  what  in  Daniel  was 
left  unexplained  (cf.  Daniel  8.  26;  12.  9).  "The  words  are 
closed  up  and  sealed  till  the  time  of  the  end ;"  but  Revela- 
tion 22.  10,  "Seal  not  the  sayings  of  the  prophecy  .  .  .  for 
tlio  time  is  at  hand"  (cf.  Revelation  5. 1,  5,  9).  testimony 
— attested  by  Uriah  and  Zechariah  (v.  2).  la-»v— the  rev- 
elation just  given,  having  the  force  of  a  law.  disciples— 
not  as  ^fAURER,  Uriah  and  Zechariah  (cf.  John  7.17;  15. 
15).  17.  I— whatever  the  rest  of  the  nation  may  do,  J  will 
look  to  Jehovah  alone,  tliatliideth  ,  .  .  face— tliougfi  lie 
seems  now  to  with-lraw  His  countenance  from  Judah  (the 
then  repres'eutatixe  of  "the  house  of  Jacob").  Let  us 
wait  and  trust  in,  though  we  cannot  see.  Him  (ch.  50. 10; 
54.  S ;  Ilabakkuk  2.  3 ;  Luke  2.  25,  38).  18.  I  and  tlic  cl»il- 
rtrrn- Isaiah  moans  salvation  of  Jehovah;  His  children's 
names,  also  (ch.  7.  3;  7.  14;  8.  3),  were  "signs"  suggestive  of 
the  coming  .and  final  deliverance,  wonders — i.  e.,  sym- 
bols of  the  future  (ch.  20.3;  Zechariah  3.8).  "Behold  I 
.  .  .  me"  is  quoted  in  Hebrews  2. 13  to  prove  the  manhood 
of  the  Messiah.  This  is  the  main  and  ultimate  fulfilment  of 
the  propliecy;  its  temporary  meaning  applied  to  Ahaz's 
time.  Isaiah  typically.  In  v.  17,  18,  personates  Messiah, 
who  is  at  once  "  Father"  and  "  Son,"  Isaiah  and  Immanuel, 
"Child"  and  "Mighty  God."  and  Is  therefore  called  here 
a  "wonder,"  as  in  ch.  9.  6,  "Wonderful."  Hence  In  He- 
brews 2.  13,  believers  are  called  His  "children :"  but  in  v. 
11, 12,  His  "  brethren."  On  "  tlie  Lord  hath  given  me,"  see 
John  6.  :?7,  39;  lOi  29;  17. 12,  ivlilch  dwelleth  In  .  .  ,  ZIon 
—aurt  will  therefore  protect  Jerusalem.    19.  Seek  unto— 


Consult  in  your  national  diflleulties,  them  .  .  .  familiar 
spirits— necromancers,  spirit-charmers.  So  Saul,  when 
he  had  forsaken  God  (1  Samuel  28.  7,  &c.),  consulted  the 
witch  of  Endor  in  his  difficulties.  These  follow  in  the 
wake  of  idolatry,  which  prevailed  under  Ahaz  (2  Kings 
16.  3,  4, 10);  he  copied  the  soothsaying  as  he  did  the  idola- 
trous "altar"  of  Damascus  (cf.  Leviticus  20.  6,  -which  for- 
bids it,  ch.  19.  3).  wizards- men  claiming  supernatural 
knowledge  ;  from  the  old  English,  to  wit,  i.  e.,  know,  peep 
—rather,  chirp  faintly,  as  young  birds  do;  this  sound  was 
generally  ascribed  to  departed  spirits;  by  ventriloquism 
the  soothsayers  caused  a  low  sound  to  proceed  as  from  a 
grave,  or  dead  person.  Hence  the  LXX.  render  the  He- 
brew for  necromancers  here  "ventriloquists"  (cf.  ch.  29.  4). 
mutter — moan.  sJnould  not,  &c. — The  answer  which 
Isaiah  recommends  to  be  given  to  those  advising  to  have 
recourse  to  necromancers,  for  the  living,  &c. — "  sliould 
one,  for  the  safety  of  the  living,  seek  unto  (consult),  the 
dead?"  [Gesenius.]  Lowth  renders  it,  "Jnptoce  o/ (con- 
sulting) the  living,  should  one  consult  the  dead?"  30.  To 
tlic  laiv,  &c.—t7ie  revelation  of  God  by  His  prophet  {v.  16), 
to  which  he  directs  them  to  refer  those  who  would  advise 
necromancy,  if  ttxcy  speak  not  ...  it  is  because — 
English  Version  understands  "they"  as  tlie  necromancers. 
But  the  Hebrew  rendered  because  is  not  this,  but  icho  ;  and 
if  not  ought  rather  to  be  shall  they  not;  or,  truly  they  shall 
speak  according  to  this  word,  who  have  no  morning  light 
(so  the  Hcbreiv,  i.  e.,  prosperity  after  the  night  of  sorrows) 
dawning  on  them.  [Maurer  and  G.  V.  Smith.]  They 
who  are  in  the  dark  night  of  trial,  without  a  dawn  of 
hope,  shall  surely  say  so.  Do  not  seek,  as  we  did,  to  necro- 
mancy, but  "to  the  law,"  &c.  The' law  perhaps  includes 
here  the  laiv  of  Moses,  which  was  the  "Magna  Charta"  on 
which  prophetism  commented.  [Kitto.]  31,  33.  More 
detailed  description  of  the  despair,  Avliich  they  shall  fall 
Into,  who  sought  necromancy  instead  of  God;  v.  20  im- 
plies that  too  late  thej-  shall  see  how  much  better  it  would 
have  been  for  them  to  have  sought  "to  the  law,"  &c. 
(Deuteronomy  32.  31).  But  now  they  are  given  over  to 
despair.  Therefore,  whilst  seeing  the  truth  of  God,  they 
only  "curse  their  King  and  God;"  foreshadowing  the 
future  like  conduct  of  those  belonging  to  the  "kingdoni 
of  the  beast,"  when  they  shall  be  visited  with  Divine 
plagues  (Revelation  16. 11;  cf.  Jeremiah  18. 12).  through 
it — viz.,  the  land,  hardly  bestead — oppressed  witli  anx- 
iety, hungry— a  more  grievous  famine  than  the  tempo- 
rary one  in  Ahaz's  time,  owing  to  Assyria;  then  there 
was  some  food,  but  none  now  (ch.'7. 15,  22;  Leviticus  26.  3-5, 
14-16,  20).  their  king  .  ,  .  God— Jehovah,  King  of  the 
Jews  (Psalm  5.  2;  68.  24).  look  upward  .  .  .  unto  the 
earth— whether  they  look  up  to  heaven,  or  down  towards 
theland  of  Judea,  nothing  but  despair  shall  present  itself. 
dimness  of  anguish — darkness  of  distress  (Proverbs  1. 
27).  driven  to  darkness — rather,  thick  darkness  (Jeremiah 
23. 12).  Driven  onward,  as  by  a  sweeping  storm.  Tlie  Jew- 
ish rejection  of  "their  King  and  God,"  Messiah,  was  fol- 
lowed by  all  these  aAvful  calamities. 

CHAPTER    IX. 

Ver.  1-7.  Continuation  of  the  Prophecy  in  Chap 
8.  1.  Nevertliclcss,  &c.— rather,  '■'For  darkness  shall  not 
(continually)  be  on  it  {i.e., the  land)  on  which  there  is 
(now)  distress."  [Hengs tenbekg  and  Maurer.]  The/or 
refers,  not  to  the  words  immediately  preceding,  but  to  the 
consolations  in  ch.  8.  9, 10, 17, 18.  Do  not  despair, /or,  ifcc. 
•when  at  the  first,  &c.— rather,  "as  the  former  time  has 
brought  contempt  on  the  land  of  Zcbulun  and  Naphtali 
{viz.,  the  deportation  of  their  inhabitants  under  Tiglath- 
pileser,  2  Kings  15.  29,  a  little  before  the  giving  of  this 
prophecy);  so  shall  the  after-coming  time  bring  honour 
to  the  way  of  the  sea  (the  district  round  the  lake  of 
Galilee),  the  land  beyond  [but  IIengstenberg,  "  by  the 
side  of"]  Jordan  {Perea,  east  of  .Jordan,  belonging  to  Reu- 
ben, Gad,  and  half-Manasseh)  the  circle  [but  Hengsten- 
BERG, "  Galilee"]  (t.  c,  region)  of  the  "  Gentiles."  [IMaitrek, 
Hengstenberq,  <&c.]  Oalil  in  Hebrew  is  a  circle,  circuit, 
and  from  it  came  the  name  Galilee.   North  of  Naphtali, 

439 


The  Churches  Joy  in  Christ^s  Birth. 


ISAIAH  IX. 


Prophecy  as  to  the  Ten  Trihet. 


Inhabited  by  a  mixed  race  of  Jews  and  Gentiles  of  the 
bordering  Phoenician  race  (Judges  1.  30;  1  Kings  9,  11). 
Besides  the  recent  deportation  by  Tiglath-pileser,  it  had 
been   sorely  smitten   by  Benhadad  of  Syria,  200  years 
before  (1  Kings  15.  20).    It  was  after  the  Assyrian  depor- 
tation colonized  with  heathens,  by  Esar-haddon  (2  Kings 
17.  24).    Hence  arose  the  contempt  for  it  on  the  part  of  the 
southern  Jews  of  purer  blood  (John  1. 46 ;  7. 52).    The  same 
region,  wliich  was  so  darkened  once,  shall  be  among  tlie 
first  to  receive  Messiah's  light  (Matthew  4. 13, 15, 16).    It 
was  in  despised  Galilee  that  he  first  and  most  publicly 
exercised  His  ministry;  from  it  were  most  of  His  apos- 
tles.   Foretold  in  Deuteronomy  33. 18, 19;  Acts  2.  7;  Psalm 
68.  27,  28,  Jerusalem,  the  theocratic  capital,  might  readily 
have  known  Messiah;  to  compensate  less  favoured  Gal- 
ilee, He  ministered  mostly  there;  Galilee's  very  debase- 
ment made  it  feel  its  need  of  a  Saviour,  a  feeling  not 
known  to  the  self-righteous  Jews  (Matthew  9. 13).    It  was 
appropriate,  too,  that  He  who  was  both  "  the  Light  to 
lighten  the  Gentiles,  and  the  Glory  of  His  people  Israel," 
should  minister  chiefly  on  the  border  land  of  Israel,  near 
the  Gentiles,    a.  tlie  people— The  whole  nation,  Judah  and 
Israel,     sliado-w  of  deatln— the  darkest  misery  of  cap- 
tivity.   3.  multiplied  ,  .  .  nation— primarily,  the  rapid 
increase  of  Israelites  after  the  return  from  Babylon;  more 
fully  and  exhaustively  the  rapid  spread  of  Christianity 
at  first,    not  increased  the  Joy — By  a  slight  change  in 
the  Hebrew,  its  (joy)  is  substituted  by  some  for  no<,  because 
"not  increased  the  joy"  seems  opposite  to  what  immedi- 
ately follows,  "the  joy,"  &c.    Hengstenberg  retains  not 
thus:  "  Whose  joy  thou  hadst  not  increased"  (t.  e.,hadst 
diminished).    Others,  "Hast  thou  not  increased  the  joy?" 
The  very  difliculty  of  the  reading,  not,  makes  it  less  likely 
to  be  an  interpolation.    Hoksley  best  explains  it,  Tlie 
prophet  sees  in  vision  a  shifting  scene,  comprehending 
at  one  glance  the  history  of  the  Christian  Church  to 
remotest  times— a  land  dark  and  thinly  peopled— lit  up 
by  a  sudden  light— filled  with  new  inhabitants— then 
struggling  with  difficulties,  and  again  delivered  by  the 
utter  and  final  overthrow  of  their  enemies.    The  influx 
of  Gentile  converts  (represented  here  by  "Galilee  of  the 
Gentiles")  soon  was  to  be  followed  by  the  growth  of  cor- 
ruption, and  the  final  rise  of  Antichrist,  who  is  to  be  de- 
stroyed, whilst  God's  people  is  delivered,  as  in  the  case  of 
Gideon's  victory  over  Midian,  not  by  man's  prowess,  but 
by  tlie  special  interposition  of  God.  before  thee — ^a  phrase 
taken  from  sacrificial  feasts ;  the  tithe  of  harvest  was  eaten 
before  God  (Deuteronomy  12.  7;  14.  20).  as  men  rejoice  .  .  . 
divide  .  .  .  spoil  — referring   to   the  judgments   on   the 
enemies  of  the  Lord  and  His  people,  which  usually  accom- 
pany revelations  of  His  grace.     4.  The  occasion  of  the 
"joy,"  the  deliverance  not  only  of  Ahaz  and  Judah  from 
the  Assyrian  tribute  (2  Kings  16. 8),  and  of  Israel's  ten  tribes 
from  tlie  oppressor  (2  Kings  15, 19),  but  of  the  Jewish  Chris- 
tian Cliurch  from  its  last  great  enemy,    hast— the  past 
time  for  tlie  future,  in  proplietic  vision ;  it  expresses  the 
certaiyiiy  of  the  event,     yoke  of  his  burden- the  yoke 
with  wliich  he  was  burdened,    staff  of  .  .  .  shoulder— the 
staff  which  strikes  his  shoulder  [Maukeb];  or  the  wood, 
like  a  yoke,  on  the  neck  of  slaves,  the  badge  of  servitude. 
[Rosenmuller.]    day  of  a^idian  —  ( Judges  7.8-22.)     As 
Gideon  with  a  handful  of  men  conquered  the  hosts  of 
Midian,  so  Messiah  the  "child"  (v.  6)  shall  prove  to  be  the 
"Prince  of  peace,"  and  the  small  Israel  under  Him  shall 
overcome  the  mighty  hosts  of  Antichrist  (cf.  Micah  5. 2-5), 
containing  the  same  contrast,  and  alluding  also  to  "  tlie 
Assyrian,"  the  then  enemy  of  the  Church,  as  here  in 
Isaiah,  the  type  of  the  last  great  enemy.    For  further  an- 
alogies between  Gideon's  victory  and  the  gospel,  cf.  2 
Corinthians  4. 7,  with  Judges  7. 22,   As  the  "  dividing  of  the 
spoil"  {v.  3)  was  followed  by  that  which  was  "not  joy," 
the  making  of  the  idolatrous  ephod  (Judges  8.  24-27),  so  the 
gospel  victory  was  soon  followed  by  apostasy  at  the  first, 
and  shall  be  so  again  after  the  millennial  overthrow  of 
Antichrist  (Revelation  20.  3, 7-9),  previous  to  Satan's  last 
doom  (Revelation  20. 10).     5.  every  battle,  &c.  —  rather, 
"  every  greave  of  (the  warrior  who  is)  armed  with  greaves 
Id  the  din  of  battle,  and  the  martial  garment  (or  cloak 
440 


called  by  the  Latins  aagum)  rolled  in  blood,  shall  be  for 
burning,  (and)  fuel  for  fire."  [Mauber.]  All  warlike  ac- 
coutrements shall  be  destroyed,  as  no  longer  required  in 
the  new  era  of  peace  (ch.  2. 4 ;  11. 6. 7 ;  Psalm  46. 9 ;  Ezekiel 
39.  9 ;  Micah  5. 5, 10;  Zechariah  9.  9, 10).  Cf.  Malachi  4. 1,  as 
to  the  previous  burning  up  of  the  wicked.  6.  For- The 
ground  of  these  great  expectations,  unto  us  —  for  the 
benefit  of  the  Jews  first,  and  then  the  Gentiles  (cf.  "  unto 
j/OM"(Luke  2.11).  son.  .  .  given— (Psalm  2. 7.)  God's  gratui- 
tous gift,  on  which  man  had  no  claim  (John  3. 16;  Romans 
6.  23).  government .  .  .  upon  .  .  .  shoulder — The  ensign 
of  office  used  to  be  worn  on  the  shoulder,  in  token  of  sus- 
taining the  government  (ch.  22.  22).  Here  the  government  on 
Messiah's  shoulder  \s  in  marked  antithesis  to  the  "yoke 
and  staff"  of  the  oppressor  on  Israel's  "shoulder"  (v.  4). 
He  shall  receive  the  kingdom  of  the  earth  from  the  Father, 
to  vindicate  it  from  the  misrule  of  those  to  whom  it  was 
entrusted  to  hold  it  for  and  under  the  Most  High,  but  who 
sought  to  hold  it  in  defiance  of  His  right;  the  Father  as- 
serts His  right  by  the  Son,  the  "  Heir  of  all  things,"  who 
will  hold  it  for  Him  (Daniel  7.  13, 14).  name  .  .  .  called — 
His  essential  cTiaracteristics  sTiall  be.  AVondcrful  —  (JS^ote, 
ch.  8.  18;  Judges  13. 18;  Margin,  1  Timothy,  3. 16.)  Coun- 
sellor—(Psalm  16.  7 :  Romans  11.33,34;  1  Corinthians  1.24; 
Colossians  2.  3.)  mighty  God— (Ch.  10.  21;  Psalm  24.  8; 
Titus  2. 13.)  HoRSLEY  translates,  "God  the  mighty  man." 
"Unto  us  .  .  .  God"  is  equivalent  to  "Immanuel"  (ch.  7. 
14).  everlasting  Father — this  marks  Him  as  "Wonder- 
ful," that  He  is  "a  child,"  yet  the  "everlasting  Father" 
(John  10.  30;  14.  9).  Earthly  kings  leave  their  people  after 
a  short  reign;  He  will  reign  over  and  bless  them  for  ever. 
[Hengstenberg.]  Prince  of  Peace— <i\ro<e,  v.  5 ;  Genesis 
49. 10 ;  Shiloh,  "  The  Tranquillizer.")  Finally  (Hosea,  2. 18). 
Even  already  He  is  "our  peace'"  (Luke  2. 14;  Ephesians  2. 
14).  7.  Of .  .  ,  Increase  .  .  .  no  end— His  princely  rule 
shall  perpetually  increase  and  be  unlimited  (Daniel  2. 44), 
throne  of  David— (1  Kings  8. 25 ;  Psalm  2.  6 ;  132. 11 ;  Jere- 
miah 3. 17, 18;  Ezekiel  34.  23-26;  37. 16, 22;  Luke  1. 32,33;  Acts 
2.30.)  judgnient  ,  ,  .  justice— It  is  not  a  kingdom  of  mere 
might,  and  triumph  of  force  over  enemies,  but  of  right- 
eousness (ch.  42. 21 ;  Psalm  45. 6, 7),  attainable  only  in  and  by 
Messiah,  zeal,  &c. — Including  not  only  Christ's  hidden 
spiritual  victory  over  Satan  at  the  first  coming,  but  the 
open  one  accompanied  with  "judgments"  on  Antichrist 
and  every  enemy  at  the  second  coming  (ch.  59. 17 ;  Psalm 
9.6-8). 

Ver.  8-21,  and  chap*  10.  1-4.  Prophecy  as  to  the  Ten 
Tribes.  Delivered  a  little  later  than  the  previous  one. 
The  chapters  9.  and  10.  ought  to  have  been  so  divided.  The 
present  division  into  chapters  was  made  by  Cardinal  Hugo, 
in  A.I).  1250;  and  into  veises,  by  Robert  Stephens,  the  fa- 
mous printer  of  Paris,  in  1551.  After  the  Assyrian  inva- 
sion of  Syria,  that  of  Ephraim  shall  follow  (2  Kings  16. 9) : 
verses  8-11, 17-20,  foretell  the  intestine  discords  in  Israel 
after  Hoshea  had  slain  Pekah  (a.d.  739),  i.e.,  just  after  the 
Assyrian  invasions,  when  for  seven  years  it  was  stripped 
of  magistrates  and  torn  into  factions.  There  are  four 
strophes,  each  setting  forth  Ephraim's  crime  and  conse- 
quent punishment,  and  ending  with  the  formula,  "  For  all 
this  His  anger  is  not  turned  away,"  Ac.  (v.  12, 17,  21,  and 
ch.  10.  4).  8.  Heading  of  the  prophecy:  (v.  8t-12),  the  first 
strophe,  unto  Jacob — against  the  ten  tribes.  [Lowth.] 
lighted  upon— fallen  from  heaven  by  divine  revelation 
(Daniel  4.  31).  9.  hno-w — to  their  cost:  experimentally 
(Hosea  9.  7).  Samaria— the  capital  of  Ephraim  (cf.  as  to 
phrase,  ch.  1. 1).  10.  bricks— In  the  East  generally  sun- 
dried,  and  therefore  soon  dissolved  by  rain.  Granting,  say 
the  Ephraimites  to  the  prophet's  threat,  that  our  affairs 
are  in  a  ruinous  state,  we  will  restore  them  to  more  than 
their  former  magnificence.  Self-confident  unwillingness 
to  see  the  judgments  of  God  (ch.  26. 11.)  he^vn  stones— (1 
Kings  5. 17.)  sycamores— growing  abundantly  on  the  low 
lands  of  Judea,  and  though  useful  for  building  on  account 
of  their  antiseptic  property  (which  induced  the  Egyptians 
to  use  them  for  the  cases  of  their  mummies),  not  very  valu- 
able. The  cedar,  on  the  other  hand,  was  odorous,  free  from 
knots,  durable,  and  precious  (1  Kings  10.  27X  "  We  will 
replace  cottages  with  palaces."   11.  adversaries  of  Rexin 


Judgments  for  Hypocrisy  and  Impenitence. 


ISAIAH  X. 


Destruction  of  Assyria  Prophesied 


—the  Assyrians,  who  shall  flret  attack  Damascus,  shall 
next  advance  "  against  /Um"  (Epliraim).  This  is  tlie  pun- 
IsHment  of  Ephraim's  pride  in  making  light  (v.  10)  of  the 
Judgment  already  inflicted  by  (iod  througli  Tiglath-pileser 
(2  Kings  15.  29).  A  second  Assyrian  invasion  (Note  on  the 
beginning  of  cli.  7.)  shall  follow.  Tlie  reading  "princes'" 
for  "  adversaries"  is  uncalled  for.  join— rather,  arm  ;  cover 
with  armour.  [Maurek.]  Ills — Rezin's.  1!J.  Syrians  — 
though  now  allies  of  Ephraim,  after  Rezin's  death  they 
shall  join  tlie  Assyrians  against  Ephraim.  "Together," 
in  V.  11,  refers  to  this.  Conquering  nations  often  enlist  in 
their  armies  tlie  subject  races  (ch.  22.  6 ;  cf.  2  Kings  10.9 ;  Jere- 
miah 35. 11).  [Aben-Ezra,  Gesenius.]  Hobsley  less  prob- 
ably takes  "Syrians  belbre,"  as  the  iSi/rians  to  the  east,  i.e., 
not  Rcziu's  suljjects,  but  the  Assyrians :  "Aram"  being  the 
common  name  of  Syrians  and  Assyrians.  PliUistlnes — 
of  Palestine,  behind — from  the  west:  in  marking  the 
points  of  tlie  compass,  Orientalists  face  the  east,  which  is 
before  them :  the  west  is  behind.  The  right  hand  is  the 
soutli :  the  left,  tlie  north,  devour — as  a  ravenous  beast 
(ch.  1.  20;  Jeremiah  10.  2,3;  30.  IG;  Numbers  14.9).  For  all 
tliis,  ifcc— The  burden  of  each  strophe.  13-lT.  Second 
strophe,  turnetli  not— the  design  of  God's  chastisements. 
Not  fulfilled  in  their  case:  a  new  cause  for  punishment 
(Jeremiah  2.  30 ;  5.3).  14.  licad  and  tall— proverbial  for  <fte 
highest  and  lowest  (Deuteronomy  28.  13,  ii).  brancli  and 
rwsli— another  image  for  the  same  tliouglit  (ch.  19. 15).  The 
branch  is  elevated  on  tlie  top  of  the  tree :  t  he  rush  is  coarse 
and  loiv.  15.  ancient — the  elder,  honourable — the  man 
of  rank,  proyliet .  .  .  lies  .  . ,  tail — tliere  were  many  such 
111  Samaria  (1  Kings  22.  6,22,23;  cf.  as  to  "tail,"  Revela- 
tion 9.  19).  16.  leailers,  jtc.  —  See  Margin,  and  Note,  ch. 
3. 12.  17.  no  joy— the  parallelism  "neither  .  .  .  mercy," 
shows  that  tliis  means.  He  shall  have  no  sucJi  delight  in 
their  youthful  warriors,  however  much  they  be  the  na- 
tion's delight  and  reliance,  as  to  save  them  from  the  en- 
emy's sw,ord  (cli.  31.  8 ;  cf.  Jeremiah  18.  21).  fatlierless,  &e. 
— not  even  tlie  usual  objects  of  His  pity  (Psalm  10.  H,  18; 
68. 5 ;  Jeremiah  49. 11 ;  Hosea  14. 3)  sball  be  spared,  liypo- 
crite— ratlier,  a  libertine,  polluted.  [Horsley.]  folly — 
wickedness  (Psalm  14. 1).  still— notwithstanding  all  these 
judgments,  more  remain.  18-21.  Third  strophe,  burnetii 
— maketh  consumption,  not  only  spreading  rapidly,  but 
also  consuming  like  flre;  sin  is  its  own  punisliment. 
briers  .  .  .  tliorns — emblem  of  the  wicked;  especially 
those  of  low  rank  (ch.  27.  4 ;  2  Samuel  2;5.  6).  forest — from 
the  humble  shrubbery  the  flame  spreads  to  the  vast/oj-esi; 
It  reaches  the  high,  as  well  as  the  low.  mount  up  like  . . . 
■moke — rather,  "Tliey  {the  thickets  of  the  forest)  shall  lift 
tliemselves  proudly  aloft  [the  Hebrew  is  from  a  Syriac  root,  a 
cocA:,  expressing  stateliness  of  motion,  from  his  strutting 
gait,  Hor-sley],  in  (in  passing  into)  volumes  of  ascending 
smolce."  [Maurer.]  19.  darkened— wz.,  with  smoke  (v.  18). 
LXX.  and  CluUdee  render  it,  is  burnt  up:  so  Maurek,  from 
an  Arabic  root  meaning  suffocating  heat,  no  man  .  .  . 
spare  .  .  .  brotlier— Intestine  discord  snapping  asunder 
the  dearest  ties  of  nature.  20.  Iiungry — not  literally. 
Image  from  unappeasable  hunger,  to  picture  internal  fac- 
tions, reckless  of  tiie  most  tender  ties  (v.  19),  and  insatia- 
bly spreading  misery  and  death  on  every  side  (Jeremiah 
19.9).  eat— not  lit.,  but  destroy  (Psalm  27.2;  Job  19.22). 
flesli  of  .  .  .  arm — tliose  nearest  akin ;  their  former  support 
(helper)  (ch.  .32.  2).  [Mauker.]  21.  Alnnasseli,  Epliraim 
— The  two  sons  of  Joseph.  So  closely  united  as  to  form  be- 
tween them  but  one  tribe;  but  now  about  to  be  rent  Into 
factions,  thirsting  for  each  other's  blood.  Disunited  in 
all  things  else,  but  united  "  together  against  their  brother 
Judah"  (2  Kings  15. 10,  30). 

CHAPTER  X. 

Ver.  1-1.  Fourth  strophe,  1.  tliem  that  decree— ^'^^., 
unrighteous  judges,  write  grievousness,  <fec.— not  the 
scrilies,  but  the  magistrates  who  caused  unjust  decisions  (lit., 
injustice  or  "  grlevousness")  to  be  recorded  by  them  (ch.  65. 6) 
[Maurer]  (ch.  1. 10,  23).  2.  To  turn  aside,  Ac— The  effect 
of  their  conduct  is,  to  po-vcrt  the  cause  of  the  needy.  [HoB- 
Si.EY.j  In  Encjlish  Version  "from  Judgment"  means  "from 


obtaining  justice."  take  away  tlie  right—"  make  plunder 
of  the  right"  (rightful  claim).  [Hobsley.]  3.  what  wiU 
ye  do— what  way  of  escape  will  there  be  for  you  ?  visita- 
tlon  — of  God's  wrath  (ch.  26.  14;  Job  35.  15;  Hosea  9.  7). 
from  far— from  Assyria,  leave  .  .  .  glory— rather,  "de- 
posit (for  safe-keeping)  your  wealth."  [Lowth.]  So  Psalm 
49. 17.  4.  Witliout  me— Not  having  me  to  "  flee  to"  (v.  3). 
bow  down— bereft  of  strength  they  shall  fall;  or  else, 
tliey  shall  lie  down  fettered,  under . . ,  under— rather. 
amongst  {lit.,  in  the  place  of).  [Horsley.]  The  "under"  may 
be,  however,  explained,  "trodden  under  the  {feet  of  the) 
prisoners  going  into  captivity,"  and  "overwhelmed  under 
tlie  heaps  of  slain  on  the  battle-field."    [Mauber.] 

Chapters  10.  5-34,  and  11. 12.  Destruction  of  the  As- 
syrians ;  Coming  of  Messiah  ;  Hymn  of  Praise.  Verses 
9, 11  show  that  Samaria  was  destroyed  before  this  proph- 
ecy. It  was  written  when  Assyria  proposed  (a  design 
which  it  soon  after  tried  to  carry  out  under  Sennacherib) 
to  destroy  Judah  and  Jerusalem,  as  it  had  destroyed  Sa- 
maria. This  is  the  first  part  of  Isaiah's  prophecies  under 
Hezekiah.  Probably  between  722  and  715  B.  c.  (see  v.  27). 
5.  O  Assyrian,  Ac- rather,  "What,  ho  [but  Maueeb, 
Woe  to  the],  Assyrian  I  He  is  the  rod  and  staff  of  mine 
Anger  {my  instrument  in  punishing  ;  Jeremiah  51. 20;  Psalm 
17. 13).  In  their  hands  is  mine  indignation."  [Horsley, 
after  Jerome.]  I  have  put  into  the  Assyrians'  hands  the 
execution  of  mine  indignation  against  my  people.  6. 
send  him—"  Kings'  hearts  are  in  the  hand  of  the  Lord" 
(Proverbs  21,  1).  hypocritical— poiiw^ed.  [Hoesley.]  na- 
tion—Judah,  against  whom  Sennacherib  was  forming  de- 
signs, of  my  wrath— objects  of  my  wrath,  give  .  .  . 
charge— (Jeremiah  34.22.)  and  to  tread,  &c.— Horsley 
translates,  "And  then  to  make  him  (the  Assyrian)  a  tramp- 
ling under  foot  like  the  mire  of  the  streets"  (so  v.  12;  ch. 
33.  1 ;  Zechariah  10. 5).  But  see  ch.  37.  26.  7.  meaneth  not 
so— He  is  only  thinking  of  his  own  schemes,  whilst  God 
is  overruling  them  to  His  purposes,  think— intend.  Sin- 
ners' plans  are  no  less  culpable,  though  they  by  them  un- 
consciously fulfil  God's  designs  (Psalm  76. 10;  Micah  4. 12). 
So  Joseph's  brethren  (Genesis  50,20;  Proverbs  16.  4).  The 
sinner's  motive,  not  the  result  (which  depends  on  God),  will 
be  the  test  in  judgment,  heart  to  destroy  ,  ,  .  not  a  fewr 
—Sennacherib's  ambition  was  not  confined  to  Judea.  His 
plan  was  also  to  conquer  Egypt  and  Ethiopia  (ch.  20; 
Zechariah  1.  15).  8-11.  Vauntings  of  the  Assyrians.  II* 
lustrated  by  the  self-laudatory  inscriptions  of  Assyria  de- 
ciphered by  HiNCKS.  princes  .  . .  kings— Eastern  satraps 
and  governors  of  provinces  often  had  the  title  and  diadem 
of  kings.  Hence  the  title  "  King  of  kings,"  implying  the 
greatness  of  him  who  was  over  them  (Ezekiel  26.7;  Ezra 
7  12).  9.  Is  not  .  .  ,  as— Was  there  any  one  of  these  cities 
able  to  withstand  me?  Not  one.  So  Rabshakeh  vaunts 
(ch,  36. 19).  Calno— Calneh,  built  by  Nimrod  (Genesis  10. 
10),  once  his  capital,  on  the  Tigris.  CarchemlsU— Circe- 
sium,  on  the  Euphrates.  Taken  afterwards  by  Necho, 
king  of  Egypt;  and  retaken  by  Nebuchadnezzar:  by  tho 
Euphrates  (Jeremiah  46. 2).  Hamath — in  Syria,  north  of 
Canaan  (Genesis  10. 18).  Taken  by  Assyria  about  B.  c.  753. 
From  it  colonists  were  planted  by  Assyria  in  Samaria. 
Arpad — near  Hamath.  Samaria — now  overthrown.  Da- 
mascus— (Ch.  17.)  10,  11.  found— unable  to  resist  me: 
}iath  overcome  (so  Psalm  21.  8).  and  -whose — rather,  and 
their.  This  clause,  down  to  "Samaria,"  is  parentlietical. 
excel— were  more  powerful.  He  regards  Jerusalem  as 
Idolatrous,  an  opinion  which  it  often  had  given  too  much 
ground  for:  Jehovah  was  In  his  view  the  mere  local  god 
of  Judea,  as  Baal  of  the  countries  where  it  was  adored, 
nay.  Inferior  in  power  to  some  national  gods  (ch.  36. 19,  20, 
37. 12).  See  in  opposition,  ch.  37.  20;  46. 1.  As  my  hand  .  .  . 
aliall  I  not,  as  I  have— a  double  protasis.  Agitation 
makes  one  accumulate  sentences.  12.  whole  work— Tils 
entire  plan  in  regard  to  the punishm,ent  of  the  Jews  (v.  5-7). 
Zlon— the  royal  residence,  the  court,  princes  and  nobles; 
asdistlngulshed  from  "Jerusalem,"  the  people  in  general, 
fruit— the  result  of,  t.  e.,  the  plans  emanating  from,  stout 
—Hebretv,  greatness  of,  i.  e., pride  of.  glory— haughtiness. 
13. 1  am  prudent— He  ascribes  his  success  to  his  own  pru- 
dence, not  to  God's  providence,     removed  bounds— set 

44J 


A  Beinnant  of  Israel  shall  be  Saved. 


ISAIAH  X. 


Israel  to  be  Delivei'ed  from  Assyria. 


aside  old,  and  substituted  new  boundaries  of  kingdoms 
at  will.    A  criminal  act,  as  Jehovah  Himself  had  ap- 
pointed the  boundaries  of  the  nations  (Deuteronomy  32. 8). 
tiesLsnves— hoarded  treasures.  [Horsley.]    put  <lo■»»^l  .  .  . 
Inliabltants  like,  <tc.— rather,  "  as  a  valiant  man,  I  have 
brought  down  (from  their  seats)  those   sealed"    (viz.,  on 
thrones:  as  in  Psalm'2.4;  29. 10;  &5.19.  The  Hebrew  for  "He 
that  abideth,"  is  He  that  sitteth  on  a  throne);  otherwise,  "I 
have  brovght  down  (as  captives  into  Assyria,  which  lay  loiver 
tlian  Judea;  therefore  'brought   down,'  cf.  ch.  30.  1.  10), 
the  inhabitants."      [Mauker.]     14.    nest— Implying    the 
rase  witli  which  he  carried  ofl'ail  before  him.  left— by  the 
parent  bird,    none  .  .  .  moved  .  .  .  wing— Image  from  an 
angry  bird  resisting  the  robbery  of  its  "nest."    peeped — 
chirped  even  low  (ch.  8.19).     No  resistance  was  offered 
me,   of  deed,  or  even  tcord.    15.   Shall  tlie  instrument 
boast  against  Him  who  uses  it?    Though /ree  in  a  sense, 
and  carrying  out  his  own  plans,  the  Assyrian  was  uu- 
conciouslj'  carrying  out   God's  purposes.     sJialceth  it- 
moves  itl^aclv  and  forward,    staff.  .  .  lift  .  .  .  itself.  .  . 
no  wood— rather,  "as  if  the  staff  (inan,  the  instrument 
of  Gods  judgments  on  his  fellow-man)  should  set  aside 
(Him  who  is)  not  wood  "  (not  a  mere  instrument,  as  man). 
On  "  ho  wood"  cf.  Deuteronomy  32.  21,  "that  whieli  is  not 
God;"  ch.  31.  8  shows  that  God  is  nreant  here  by  "not 
wood."    [Maurer.]    16.  fat  ones— (Ch.  5. 17.)    The  robust 
and  eJioiee  soldiers  of  Assyria  (Psalm  78.  31,  where  "fat- 
test" answers  in  the  parallelism  to  "chosen,"  or  "young 
men,"  Marc/in),    leanness — carrying  out  the  image  in  "fat 
ones."    Destruction  (Psalm    106.  1.5).    Fulfilled  (ch.  37.  .36), 
Jiis  glory — Assj-ria's  nobles.    So  in  ch.  5. 13  Margin;  ch.  8. 
7.    Uindle- a  new  image  from./?re  consuming  quickly  dry 
materials  (Zechariah  12.  6).    17, 18.  liglit  of  Israel— car- 
rying out  tlie  image  in  the  end  of  v.  16.    Jehovah,  who  is  a 
light  to  Isi-ael,  sliall  be  the  "  flre"  (Deuteronomy  4.  24 ;  Ile- 
Ijrews  12. 2Dj  that  shall  ignite  the  thorns  (the  Assyrians,  Wi^e 
dry  fuel,  a  ready  prey  to  flame),    tliorns,  &c.    18.  glory 
of  .  .  .  forest— The  common  soldiers,  the  princes,  officers, 
Ac,  all  alike  together,  shall  be  consumed  (Note  ch.  9. 18). 
in  one  day- (Ch,  37.36.)    fruitful  fit:lA—lU.,   Carmel,  a 
rich  mountain  in  tlie  tribe  of  Asher.    Fig.  for  Sennache- 
rib's viighty  army.    Perhaps  alluding  to  his  own  boasting 
words  about  to  be  uttered  (ch.  .37.  24),  "I  will  ent«r  the  for- 
est of  his  Carmel."    soul  and  body — proverbial  for  ut- 
terly;  the  entire  man  is  made  up  of  soul  and  body,    as 
•wlien  a  standard-bearer  faintetb — rather,  "  they  shall 
be  as  when  a  sick  man  (frorii  a  Syriac  root)  wastes  away." 
Cf.  "  leanness,"  i.  e.,  wasting  destruction  (v.  16).   [Maurer.] 
Or,  "there  sliall  be  an  entire  dissipation,  like  a  perfect 
melting"  (viz.,  of  the  Assyrian  army).    [Horsi^ey.]    19. 
rest— Those  wlio  shall  survive  the  destruction  of  the  host. 
liis  forest — same  image  as  in  v.  18,  for  the  once  dense  army, 
cbild  .  .  .  -ivrite — so  few  that  a  child  might  count  them. 
SO-23.  The  ehect  on  the  "  remnant"  (contrasted  with  the 
Assyrian  remnant,  v.  19),  viz.,  those  who  shall  be  left  after 
the  invasion  of  Sennacherib,  will  bea  return  from  depend- 
ence on  external  idolatrous  nations,  as  Assyria  and  Egypt 
(2  Kings  18.  21;  16.  7-9),  to  the  God  of  the  theocracy;  ful- 
filled in  part  in  the  pious  Hezekiah's  days;  but  from  the 
future  aspect  under  which  St.  Paul,  in  Itomans  9. 27,  28  (cf. 
"  siiort  work"  with  "  whole  work,"  v.  12,  here),  regards  the 
whole  prophecy,  the  "remnant,"  "wlio  stay  upon  the 
Lord,"  probably  will  receive  their  fullest  realization  in 
the  portion  of  Jews  left  after  that  Antichrist  shall  have 
been  overthrown,  who  shall  "return"  unto  the  Lord  (ch. 
6.13;  7.  3;  Zechariah  12.  9,  10;  14.2,3;  Zephaniah  8. 12).    31. 
Hilglity  God— (ch.  9.  6)  the  God  who  shall  have  evinced 
such  might  in  destroying  Israel's  enemies.    As  the  ^*S2/- 
rta/w  in  Sennacherib's  reign  did  not  can-y  off  JwdaTi  cap- 
tive, the  returning  "  remnant"  cannot  mainly  refer  to  this 
time.    33.  yet— rather  in  the  sense  in  which  St.  Paul 
quotes  it  (Romans  9.  27),  "  Though  Israel  be  now  numer- 
ous as  the  sand,  a  remnant  only  of  them  shall  return"— 
the  great  majority  shall  perish.    The  reason  is  added.  Be- 
cause "  the  consumption  (fully  completed  destruction)  is 
decreed  (lit.,  decided  on,  brougM  to  an  issue),  it  overfloweth 
(ch.  30.  28;  8.  8)  with  justice;"  i.  e.,  the  infliction  of  just 
pimlshment(ch.  5.  IG).   [Maxjkee.]   33,  even  determined 
442 


— "A  consumption,  and  whatever  is  determined,"  or  decreed. 
[Maurer.]    midst — Zion,  the  central  point  of  the  earth  as 
to  Jehovah's  presence,    land— Israel.    But  LXX.,"in  the 
whole  habitable  tvor Id."    So  English  Version  (Romans  9.  28), 
"upon  the  earth."    34r.  Tlicrefore — Return  to  the  main 
proposition,  Assyria's  ultimate  punishment,  though  em- 
ployed as  God's  "rod"  to  chastise  Judea  for  a  time.    O 
my  people — God's  tenderness  towards  His  elect  nation. 
after  .  .  .  manner  of  Egypt— as  Egypt  and  Pharaoh  op- 
pressed thee.    Implying,  too,  as  Israel  was  nevertheless 
delivered  from  them,  so  now  it  would  be  from  the  Assyrian 
Sennacherib.    Tlie  antithesis  in  v.  26  requires  this  inter- 
pretation.   [Maurer.]    35.  For— Be  not  afraid  (v.  24), /or, 
&c.    indignation  .  .  .  cease  — the   punishments  of   God 
against  Israel  shall  be  consummated  and  ended  (ch.  26.20; 
Daniel  11.36).    "Till  the  indignation  be  accomplished," 
&c.    mine  anger— shall  turn  to  tlieir  (the  Assyrians')  de- 
struction.   36.  slaugliter  of— stroke  upon.    Blidian— (Ch. 
9.4;  Judges  7.  25.)    as  .  .  .  rod  was  upon  .  .  .  sea — rather, 
understanding  stroke  from  the  previous  clause,  "accord- 
ing to  the  stroke  of  His  rod  upon  the  Rod  Sea"  (Exodusl4. 
16,  26).    His  "  rod  "  on  the  Assyrian  (v.  24, 26)  stands  in  bold 
contrast  to  the  Assyrian  used  as  a  "rod"  to  strike  others 
(v.  5).    after  tlie  manner  of  Egypt— as  He  lifted  it  up 
againstEgypt.at  tlie  Red  Sea.    37.  liis  burden— tiie  Assy- 
rians' oppression  (ch.  9.  3).    Judah  was  still  tributary  to 
Assyria;  Hezekiah  had  not  yet  revolted,  as  he  did  in  the 
beginning  of  Sennacherib's  reign,    because  of— (HosealO. 
15.)    tlie  anolntin,5 — viz.,  Messiah  (Daniel  9.  24).    Just  as 
in  ch.  9.  4-6,  the  "breaking  of  the  yoke  of"  the  enemies' 
"  burden  and  staft""  is  attributed  to  Messiah,  "For  unto  us 
a  child  is  bo.'n,"  &c.,  so  it  is  here.    Maurer  not  so  well 
translates,  "Because  of  the  fatness ;"  an  imageof  the  Assy- 
rians'fierce  and  ivanton  pride  drawn  from  a  well-fed  bull 
tossing  off  the  yoke  (Deuteronomy  32.  15).    So  v.  16  above, 
and  ch.  5. 17,  "fat  ones."    38-33.  Onward  gradual  march 
of  Sennacherib's  army  towards  Jerusalem,  and  the  panic 
of  the  inhabitants  vividly  pictured  before  the  eyes,    come 
to— come  upon  as  a  sudden  invader  (Genesis  34.  27).    Aiath 
—same  as  Ai  (Joshua  7. 2;  Nehemiah  7.  32).    In  the  north 
of  Benjamin;  so  the  other  towns  also;  all  on  the  line  of 
march  to  Jerusalem.    Miclimasli — nine  miles  north-east 
of  Jerusalem,    laid  tap  .    .    .  carriages— He  has  left  his 
heavier  baggage  (so  "carriages"  for  the  things  carried.  Ads 
21. 15)  at  Mich  mash,  so  as  to  be  more  lightly  equipped  for 
the  siege  of  Jerusalem.    So  1  Samuel  17.22;  2^3.  13;  30.  2-1. 
[Jerome  and  Maurer.]    39.  passage— The  jaws  of  (he 
wady  or  defile  at  Miclimash  (1  Samuel  13.  23;   14.  4,  5). 
lodging— their  quarters  for  the  night,  after  having  passed 
the  defile  which  might  have  been  easily  guarded  against 
them.    Ramab- near  Geba ;  seven  miles  from  Jerusalem. 
Gibcali  of  Saul— his  birth-place  and  residence,  in  Benja- 
min (1  Samuel  11. 4),distinct  fromGibeah  o./"J'!(df(A( Joshua 
15.  57).    30.  daughter  of  Gailim—Gallim  and   her  sons 
(Note  ch.  1.  8;  2  Kings  19.  21).    "Cry  aloud  in  consterna- 
tion."   liaisli— not  the  town  in  Dan  (Judges  18.  7),  but  one 
of  the   same    name  near  Jerusalem  (1  Maccabees  9.  9). 
Anatbotb— three  miles  from  Jerusalem  in  Benjamin ;  the 
birth-place  of  Jeremiah.    "Poor"  is  applied  to  it  in  pity, 
on  account  of  the  impending  calamity.    Others  translate, 
Answer  her,  O  Anathoth.    31.  Madmenah — not  the  city 
in  Simeon  (Joshua  15.  31),  but  a  village  near  Jerusalem. 
removed— fied  from  fear,    gather  themselves  to  flee — 
"put  their  goods  in  a  place  of  safety."    [Maurer.]    33. 
that  Aay—lit.,  "As  yet  this  (one  only)day  (is  allowed  to  the 
soldiers)  for  remaining  (halting  for  rest)  at  Nob;"  north- 
east of  Jerusalem  on  Olivet;  a  town  of  the  priests  (Nehe- 
miah  11.  32).    dawgUter— rightly  substituted  for  the  Che- 
tib  reading,  AoM.se.    His  "shaking  his  hand"  in  menace 
Implies  that  he  is  now  at  Nob,  within  sight  of  Jerusalem. 
30.  liovigli— lit.,  the  beauty  of  the  tree ;  the  beautiful  branch. 
hlgli  ones  of  stature  —  "the  upright  stem,"  as  distin- 
guished from  the  previous  "boughs."    [Horsley.]    34. 
This  verse  and  v.  33  describe  the  sudden  arrest  and  over- 
throw of  Sennacherib  in  the  height  of  hi-s  success;  v.  18, 
19;  Ezekiel  31.  3,  &c.,  14,  &c.,  contain  the  same  image; 
"Lebanon"  and  its  forest  are  the  Assyrian  army;    the 
"iron"  axe  that  fells  the  forest  refers  to  the  stroke  which 


The  Peaceable  Kingdom 


ISAIAH  XI. 


Cj  the  Promised  Messiah. 


destroyed  the  one  hundred  and  eighty-five  thousand  As- 
syrians (2  Kings  19.  35).  The  "  Mighty  One"  is  Jeliovah (u. 
21 ;  ch.  9.  6). 

CHAPTER    XI. 

Ver.  1-10.  From  the  local  and  temporary  national  deliv- 
erance tlie  propliet  passes  by  tlie  law  of  suggestion  in  an 
easy  transition  to  tlie  end  of  all  prophecy — the  everlasting 
ileliverance  under  INIessiah's  reign,  not  merely  His  first 
coming,  but  chiefly  His  second  coming.  Tlie  languar/e 
and  illustrations  are  still  drawn  from  the  temporary  na- 
tional subject,  witli  which  he  begun,  Imt  the  glories  de- 
scribed pertain  to  Messiah's  reign.  Hezekiah  cannot,  as 
some  think,  be  the  subject;  for  he  was  already  come, 
whereas  the  "stem  of  Jesse"  was  yet  future  ("shall 
come  ")  (cf.  Micah  -1.  II,  &c. ;  5.  1,  2;  Jeremiah  23.  5,  6 ;  33. 15, 
16;  Romans  15.  12).  1.  rod— When  the  proud  "boughs" 
of  "  Lebanon  "  (ch.  10.  33,  34,  the  Assyrians)  are  lopped,  and 
the  vast  "foresls  cut  down"  amidst  all  this  rage  a  seem- 
ingly humble  rod  shall  come  out  of  Jesse  (Messlali),  who 
shall  retrieve  the  injuries  done  by  the  Assyrian  ^'rod"  to 
Israel  (ch.  10.  5,  Cy,  18,  19).  stem— lit.,  the  stump  of  a  tree  cut 
close  by  the  roots :  happily  expressing  the  depressed  state 
of  the  royal  house  of  David,  owing  to  the  hostile  storm 
(ch.  10. 18, 19).  when  Messiah  should  arise  from  it,  to  raise 
it  to  more  tlian  its  pristine  glory.  Luke  2.  7  proves  this 
(eh.  53.  2;  Note  ch.  8.  6;  cf.  Job  14.  7,  8).  Branch— Scion. 
He  is  nevertheless  also  the  "root"  (v.  10;  Revelation  5.  5; 
22. 16.  "  Root  and  offspring  "  combines  both,  Zechariah  3. 
8;  6.  12).  3.  Spirit  of  the  Lord— Jehovah.  The  Spirit  by 
which  the  prophets  spake :  for  Messiah  was  to  be  a  I^-ophet 
(cli.Cl.  1;  Deuteronomj'  18.  15,  18).  Seven-  gifts  of  the  Holy 
Spirit  are  specified,  to  imply  tliat  the  perfection  oi  them 
was  to  be  in  Him.  Cf.  "  the sercn  Spirits"  (Revelation  1.4), 
i.  e.,  the  Holy  Ghost  in  li\ii  perfect  fulness:  seven  being  the 
sacred  number.  Tlie  prophets  had  only  a  portion  out  of 
the  "fulness"  in  the  Son  of  God  (John  1.  16;  3.  34;  Colos- 
sians  1.  19).  rest — permanently;  not  merely  come  upon 
Him  (Numbers  11.25,20).  Avistloin- (1  Corinthians  1.  .30; 
Ephesians  1. 17 ;  Colossians  2.  3.)  Mnderstandiug— coupled 
with  "wisdom,"  being  its  fruit.  Discernment  and  dis- 
crimination (Matthew  22.18;  John  2.25).  counsel  .  .  . 
niiglit — the  faculty  of  foi-ming  counsels,  and  that  of  exe- 
cuting them  (ch.  28.  29).  Counsellor  (ch.  9.  6).  knowledge 
—of  tlie  deep  things  of  God  (Matthew  11.  27).  The  know- 
ledge of  Ilim  gives  us  true  knowledge  (Ephesians  1.  17). 
fear  of  the  liord— reverential,  obedient  fear.  Tiie  first 
step  towards  true  "  knowledge"  (Job  SS.  28;  Psalm  111.  10). 
3.  inaicc  l» ini  of  quick  understanding — lit.,  "  quick- 
scented  in  the  fear  of  Jehovah:"  endowed  with  a  singular 
sagacity  in  discerning  the  genuine  principle  of  religious 
fear  of  God,  when  it  lies  dormant  in  the  yet  unawakened 
sinner  (Matthew  12.  20;  Acts  10. ;  10. 14).  [IIorsley.]  But 
MAtJKEK,  "He  shall  delight  in  the  fear  of  God."  Tlie  Tle- 
brcw  means  to  delight  in  the  odours  of  imy  thing  (Exodus  30. 
38;  Amos 5.  21);  "  nmeU,"  i.  e.,dcUg?U  in.  after  .  .  .  sight — 
according  to  mere  external  appearances  (John  7.  24;  8.  15; 
James  2. 1 ;  1  Samuel  16.  7).  Herein  Messiah  is  represented 
a  just  Judge  and  Ruler  (Deuteronomy  1. 16, 17).  reprove — 
t/ecid(?,  as  the  p.arallelismsliows.  after  .  .  .  ears — by  mere 
plausilde  hearsays,  but  by  the  true  merits  of  eacli  case 
(John  0.  64  ;  Revelation  2.  23).  4.  judge— see  that  impartial 
Justiceiis  done  tliem.  reprove— decide.  But  Lowth, 
"work  conviction  in."  "Judge"  may  mean  here  "  rule," 
as  in  Psalm  07.4.  Cf.  "meek  .  .  .  earth"  with  Mattliew 
A.  5,  and  Revelation  11. 15.  earth— its  ungodly  inhabitants, 
answering  t«"the  wicked"  in  the  par.allel,  and  in  an- 
tithesis to  tlie  "poor"  and  "meek,"  viz.,  in  spirit,  the 
huml)le  pious  (^tlatthew  5.  3).  It  is  at  the  same  time  im- 
plied that  "the  eartli"  will  be  extraordinarily  wicked 
when  He  sliall  come  to  judge  and  reign.  His  reign  shall 
therefore  be  ushered  in  witli  judgments  on  the  apostates 
fPsalm  2.  9-12;  Luke  18.  8;  Revelation  2.  27).  rod  of .  .  . 
mouth — condemning  sentences  which  proceed  from  His 
nuHitli  against  the  wicked  (Revelation  1. 16;  2.  16;  19.  15, 
21).  hreatli  of  .  .  .  lips— his  judicial  decisions  (eh.  30.  28; 
Job  15.  30 ;  Revelation  19.  20;  20.  9-12).  He  as  the  Word  of 
God  (Revelation  19. 13-15)  comes  to  strike  that  blow  which 


shall  decide  Hisclaim  to  the  kingdom,  previously  usurped 
by  Satan,  and  "tlie  beast"  to  wliom  Satan  delegates  his 
power.  It  will  be  a  day  of  judgment  to  the  Gentile  dis- 
pensation, as  the  first  coming  was  to  the  Jews.  Cf.  a  type 
of  the  "rod"  (Numbers  17.  2-10).  5.  righteousness  .  .  . 
girdle— (Revelation  1.13;  19.11.)  The  antitypical  High 
Priest  (Exodus  28.  4).  The  girdle  secures  firmly  the  rest  of 
the  garments  (1  Peter  1. 13).  So  "truth"  gives  firm  con- 
sistency to  the  whole  character  (Ephesians  5. 14).  In  ch. 
59.17,  "righteousness"  is  His  breastplate.  6.  wolf.  .  . 
lamh— Each  animal  is  coupled  with  that  one  which  is  its 
natural  prey.  A  fit  state  of  tilings  under  the  "Princei  of 
Peace  "  (ch.  05.  25;  Ezekiel  34.  25 ;  Hosea  2. 18).  These  may 
be  figures  for  men  of  corresponding  animal-like  cliaracters 
(Ezekiel  22.  27;  38.  13;  Jeremiah  5.  6;  13.  23;  Matthew  7. 15; 
Luke  10.  3).  Still  a  literal  change  in  the  relations  of  ani- 
mals to  man  and  each  other,  restoring  the  state  in  Eden, 
is  a  more  likely  interpretation.  Cf.  Genesis  2. 19,  20,  with 
Psalm  8.  6-8,  which  describes  the  restoratatl^  to  man,  in 
the  person  of  "  the  Son  of  man,"  of  the  lost-ouminion  over 
the  animal  kingdom  of  which  he  had  been  designed  to  be 
tlie  merciful  vicegerent  under  God,  for  the  good  of  his  an- 
imal subjects  (Romans  8.  19-22).  7.  feed — viz.,  together; 
taken  from  the  second  clause,  stra^v — no  lon^nx  flesh  and 
blood.  8.  -plsfy—Ut.,  delight  himself  in  sport,  cockatrice 
— a  fabulous  serpent  supposed  to  be  hatched  from  the  egg 
of  a  cock.  The  Hebreiv  means  a  kind  oi  adder,  more  ven- 
omous than  the  asp;  Bochaet  supposes  the  basilisk  to  be 
meant,  which  was  thought  to  poison  even  with  its  breath. 
9.  n»y  holy  mountain— Zion,  i.  e.,  Jerusalem.  The  seat 
of  government  and  of  Messiah's  throne  is  put  for  the 
whole  earth  (Jeremiah  3. 17).  sea— As  the  waters  find  their 
way  into  every  cavern  of  its  depths,  so  Christianity  shall 
pervade  every  recess  of  the  earth  (Habakkuk  2. 14).  As  v. 
1-5  describe  the  personal  qualities  of  Messiah,  and  v.  6-9 
the  regenerating  eflects  of  His  coming  on  creation,  so  v. 
10-10  the  results  of  it  in  the  restoration  of  His  people  the 
Jews,  and  the  conversion  through  them  oithe  Gentiles.  10. 
root — rather,  shoot  from  the  root  (cf.  Note  v.  1 ;  ch.  53.  2;  Rev- 
elation 5.  5 ;  22. 16).  stand— permanently  and  prominently, 
as  a  banner  lifted  up  to  be  the  rallying-point  of  an  army 
or  people  (ch.  5.  26;  .Tohn  12.  32).  the  people— peoples,  an- 
swering to  "the  Gentiles"  in  the  parallel  member,  to  it 
.  .  .  seek— diligently  (Job  8.5).  They  shall  give  in  their 
allegiance  to  tlie  Divine  King  (ch.  2.  2;  60.  5;  Zechariah  2. 
11).  HoRSLEY  translates,  "Of  Him  shall  the  Gentiles  in- 
quire ;  viz.,  in  a  religious  sense,  resort  as  to  an  oracle  for  con- 
sultation in  difficulties  (Zechariah  14. 16).  Cf.  Romans  15. 
12,  which  quotes  this  passage,  "In  Him  shall  the  Gentiles 
trust."  rest— resting-place  (ch.  60. 13;  Psalm  132.  8, 14 ;  Eze- 
kiel 43.  7).  The  sanctuary  in  the  temple  of  Jerusalem  was 
"the  resting-place  of  the  ark  and  of  Jehovah."  So  the 
glorious  Church  which  is  to  be  is  described  under  the  im- 
age of  an  oracle  to  which  all  nations  shall  resort,  and 
which  shall  be  filled  with  the  visible  glory  of  God.  11. 
set  .  .  .  hand — take  in  hand  the  work,  the  seconil  time- 
Therefore  the  coming  restoration  of  the  Jews  is  to  be  dis- 
tinct from  that  after  the  Babylonish  captivity,  and  yet  to 
resemble  it.  The  first  restoration  was  literal,  therefoi-e  so 
shall  the  second  be;  the  latter,  however,  it  is  implied 
here,  shall  be  much  more  universal  than  the  former 
(ch.  43.  5-7;  49.  12,  17,  18;  Ezekiel  37.  21;  Hosea  3.  5;  Amos 
fl.  14,  15;  Micah  4.  fi,  7;  Zephaniah  3.  19,  20;  Zechariah  10. 
10;  Jeremiah,  23.  8).  Patliros— one  of  the  tliree  divisions 
of  Egypt,  Upper  Egypt.  Cusli— cither  Ethiopia,  south 
of  Egypt,  now  Abyssinia,  or  the  southern  parts  of  Ara- 
bia, along  the  Red  Sea.  Elan»— Persia,  especially  the 
southern  part  of  it  now  called  Susiana.  Shlnar— Ba- 
bylonian iSIcsopotamia,  tlie  plain  between  Euphrates  and 
the  Tigris:  in  it  Babel  was  begun  (Genesis  10. 1).  In  the 
Assyrian  inscriptions  Rawlinson  distinguishes  tlireo 
periods:  1.  The  Chaldean ;  from  2300  b.  c.  to  1500,  in  which 
falls  Chedorlaomer  (Genesis  14.),  called  In  the  cuneiform 
characters  Kudur  of  Hur,  or  Ur  of  the  Chaldees,  and  de- 
scribed as  the  conqueror  of  Syria.  The  seat  of  the  first 
Chaldean  empire  was  in  the  south,  towards  the  conflu- 
ence of  tlie  Tigris  and  Euphrates.  2.  The  Assyrian,  down 
to  625  B.  c.    3.  The  Babylonian,  li-om  625  to  538  b.  c,  when 

443 


The  OaUing  of  the  Gentiles. 


ISAIAH   XII,  XIII.        Mustering  of  the  Armies  of  GocCs  Wrath, 


Babylon  was  taken  by  the  Persian  Cyrus.    Islands  of .  .  . 

■ea^the  far  western  regions  beyond  the  sea.  [Jerome.] 
As  to  the  "remnant"  destined  by  God  to  survive  the 
judgments  on  the  nation  (of.  Jeremiah  46. 28).  12.  In  the 
first  restoration  Judah  alone  was  restored,  with  perhaps 
some  few  of  Israel  (the  ten  tribes):  in  the  future  restora- 
tion both  are  expressly  specified  (Ezeklel  37.  lt>-19;  Jere- 
miah 3. 18).  To  Israel  are  ascribed  the  "  outcasts"  (mascu- 
line); to  Judah  the  "dispersed"  (feminine),  as  the  former 
have  been  longer  and  more  utterly  cast-aways  (though 
not  finally)  than  the  latter  (John  7.  52).  The  masculine 
and  feminine  conjoined  express  the  universality  of  the 
restoration.  13.  envy  ...  of  Kpliralm  .  .  .  Judah— 
which  befean  as  early  as  the  time  (Judges  8. 1 ;  12. 1,  &c.) 
Joshua  had  sprung  from,  and  resided  among  the  Ephraim- 
Ites  (Numbers  13. 9;  Joshua  19. 50) ;  the  sanctuary  was  with 
them  for  a  time  (Joshua  18. 1).  Tl\).&  jealousy  increased  sub- 
sequently (2  Samuel  2.  8,  &c. ;  19.  41 ;  20.  2 ;  3. 10) ;  and  even 
before  Davicfyi  ime  (1  Samuel  11.8;  15.4),  they  had  appro- 
priated to  theimselves  the  national  name  Israel.  It  ended 
in  disruption  (1  Kings  11.  26,  &c.;  12.;  cf.  2  Kings  14.9; 
Psalm  78.  56-71).  adversaries  of  Jxidali— rather,  "the  ad- 
versaries from  Judah:"  those  of  Judah  hostile  to  the 
EphraimUes.  [Maurer.]  The  parallelism  "  the  envy  of 
Ephraim,"  viz.,  against  Judah,  requires  this,  as  also  what 
follows,  viz.,  "  Judah  shall  not  vex  Ephraim"  (Ezekiel  37. 
15, 17, 19).  14.  With  united  forces  they  shall  subdue  their 
foes  (Amos  9. 12).  fly— as  a  bird  of  prey  (Habakkuk  1.  8). 
upon  tlie  shoulders— this  expresses  an  attack  made  un- 
expectedly on  one  from  behind.  The  image  is  the  more 
apt,  as  the  Hebrew  for  shoulders  in  Numbers  34.  11  is  used 
also  of  a  maritime  coast.  They  shall  make  a  sudden  vic- 
torious descent  upon  their  borders  south-west  of  Judea. 
them  of  the  East— Hebrew,  children  of  the  East,  the 
Arabs,  who,  always  hostile,  are  hot  to  be  reduced  under 
regular  government,  but  are  only  to  be  despoiled  (Jere- 
miali  49.  28,  29).  lay  .  .  .  hand  upon— take  possession  of 
(Daniel  11.42).  Edoin— south  of  Judah,  from  the  Dead  Sea 
to  the  Red  Sea.  Moah — east  of  Jordan  and  the  Dead  Sea. 
Ammon— east  of  Judea,  north  of  Moab,  between  the 
Arnon  and  Jabbok.  15.  There  shall  be  a  second  exodus, 
destined  to  eclipse  even  the  former  one  from  Egypt  in  its 
wonders.  So  the  prophecies -elsewhere  (Psalm  68.  22;  Ex- 
odus 14.  22;  Zechariah  10.  11).  The  same  deliverance  fur- 
nishes the  imagery  by  which  the  return  from  Babylon  is 
described  (ch.  48.  20,  21).  destroy— lit.,  devote,  or  doom,  i.  e., 
dry  up:  for  what  God  dooms,  perishes  (Psalm  106.9; 
Nahum  1.  4).  tongue  of  the  Egyptian  Sea— the  Bubas- 
tic  branch  of  the  Nile  [Vitringa];  but  as  fhe  Nile  was 
not  the  obstruction  to  the  exodus,  it  is  rather  the  west 
tongue  or  Heroopolite  fork  of  the  Red  Sea.  -with  .  .  . 
mighty  wind— such  as  the  "strong  east  wind"  (Exodus 
14.  21),  by  which  God  made  a  way  for  Israel  through  the 
Red  Sea.  The  Hebrew  for  "mighty"  means  terrible. 
Maurer  translates,  "With  the  terror  of  His  anger:"  i.  e.. 
His  terrible  anger.  In  the  seven  streams — rather,  "shall 
smite  it  (divide  it  by  smiting)  into  seven  (many)  streams,  so 
as  to  be  easily  crossed."  [Lowth.]  So  Cyrus  divided  the 
river  Gyndes  which  retarded  his  march  against  Babylon, 
into  360  streams,  so  that  even  a  woman  could  cross  it 
(Herodotus,  1. 189).  "The  river"  is  the  Euphrates,  the  ob- 
struction to  Israel's  return  "  from  Assyria"  (v.  16),  a  type 
of  all  future  impediments  to  the  restoration  of  the  Jews. 
dry  shod — Hebrew,  in  shoes.  Even  in  sandals  they  should 
be  able  to  pass  over  the  once  mighty  river  without  being 
wet  (Revelation  16. 12).  16.  highway— clear  of  obstruc- 
tions (ch.  19.  23 ;  35.  8).  llUe  as  .  .  .  Israel  .  .  .  Egypt— 
(Ch.  51. 10, 11 ;  63. 12. 13.) 

CHAPTER  XII. 

Ver.  1-6.  Thanksgiving-Hymn  of  the  Restored  and 
Converted  Jews.  Just  as  Miriam,  after  the  deliverance 
of  the  Red  Sea  (ch.  11.  16),  celebrated  it  with  an  ode  of 
praise  (Exodus  15).  3.  Lord  Jehovah  —  Jah,  Jehovah. 
The  repetition  of  the  name  denotes  emphasis,  and  the  un- 
changeable ness  of  God's  character,    strength  .  .  .  song 

.  .  salvation— derived  from  Exodus  15.  2;  Psalm  118. 14. 
444 


The  idea  of  salvation  was  peculiarly  associated  with  the 
feast  of  tabernacles  (see  v.  3).  Hence  the  cry  "  Hosanna," 
"  Save,  we  beseechthee,"  that  accompanied  Jesus'  triumphal 
entry  into  Jerusalem  on  that  day  (the  fifteenth  of  the 
seventh  month)  (Matthew  21.  9;  cf.  with  Psalm  118.  25,  26); 
the  earnest  of  the  perfected  "salvation"  which  He  shall 
bring  to  His  people  at  His  glorious  second  appearance  at 
Jerusalem  (Hebrews  9.  28).  "  He  shall  appear  the  second 
time  without  sin  unto  salvation."  Cf.  Revelation  21.  3, 
"  The  tabernacle  of  God  is  with  men."  Cf.  Luke  9.  33, 
"  three  tabernacles :  one  for  thee,"  &c.  (the  transfiguration 
being  a  pledge  of  the  future  kingdom), (Psalm  118.15; 
Zechariah  14. 16).  As  the  Jew  was  reminded  by  the  feast 
of  tabernacles  of  his  wanderings  in  tents  in  the  wilder- 
ness, so  the  Jew-Gentile  Church  to  come  shall  call  to 
mind,  with  thanksgiving,  the  various  past  ways  where- 
by God  has  at  last  brought  them  to  the  heavenly  "city  of 
habitation"  (PsaJm  107.  7).  3.  draw  vrater  .  ,  .  salvation 
— an  expressive  image  in  a  hot  country.  On  the  last  day 
of  the  feast  of  tabernacles  tlie  Jews  used  to  bring  water  in 
a  golden  pitcher  from  the  fountain  of  Siloam,  and  pour  it, 
mingled  with  wine,  on  the  sacrifice  on  the  altar,  with 
great  rejoicing.  This  is  tlie  allusion  in  Jesus'  words  on 
"  the  last  day  of  the  feast"  (John  7.  2,  37-39).  The  pouring 
out  of  water  indicated  repentance  (1  Samuel  7.  6;  cf.,  as  to 
the  Jews'  repentance  hereafter,  Zechariah  12. 10).  There 
shall  be  a  latter  outpouring  of  the  Spirit  like  the  former 
one  on  pentecost  (Joel  2.  23).  -wells— not  mere  streams, 
which  may  run  dry,  but  ever-flowing  fotintains  (John  4. 
14;  7.  38),  "Out  of  his  belly  (i.  e.,  in  and  from  himself) — 
living  water"  (ch.  42. 18 ;  Psalm  84. 6 ;  Zechariah  13. 1 ;  Rev- 
elation 7.  17).  4.  malte  mention— Hebrew,  cause  it  to  be  re- 
membered. 5.  Sing,  &c.  — alluding  to  Exodus  15.21.  6. 
inhabitant  of  Zion — Hebrew,  inhabitress:  so  "daughter 
of  Zion,"  i.  e.,  Zion  and  its  people.  In  the  midst  of  thee 
— of  Jerusalem  literally  (Jeremiah  3, 17 ;  Ezekiel  48.  35 ; 
Zephaniah  3. 15, 17 ;  Zechariah  2. 10). 

CHAPTER  XIII. 

Ver.  1-22.  Chap.  13.-23.  contain  Prophecies  as  to  For- 
eign Nations.— Chap.  13.,  14.,  and  27.,  as  to  Babylon  and 
Assyria.  The  predictions  as  to  foreign  nations  are  for  the 
sake  of  the  covenant  people,  to  preserve  them  from  despair, 
or  reliance  on  human  confederacies,  and  to  strengthen 
their  faith  in  God :  also  in  order  to  extirpate  narrow- 
minded  nationality:  God  is  Jehovah  to  Israel,  not  for 
Israel's  sake  alone,  but  that  He  may  be  thereby  Elohira 
to  the  nations.  These  prophecies  are  in  their  right  chro- 
nological place,  in  the  beginning  of  Hezekiah's  reign ;  then 
first  the  nations  of  Western  Asia,  on  the  Tigris  and  Eu- 
phrates, assumed  a  most  menacing  aspect.  1.  burden — 
weigJdy or m,ournful'proi)h&cy.  [Grotius.]  Otherwise,  sim- 
ply, the  prophetical  declaration,  from  a  Hebrew  root  to  put 
forth  with  the  voice  anything,  as  in  Numbers  23.  7.  [Mau- 
rer.] of  Babylon — concemmgr  Babylon.  SS.Iilft .  .  .  ban- 
ner—(Ch. 5. 26;  11. 10.)  the  high  mountain— rather,  "abare 
(lit.,  bald,  i.  e.,  without  trees)  mountain :"  from  it  the  banner 
could  be  seen  afar  off,  so  as  to  rally  together  the  peoples 
against  Babylon,  unto  them — unto  the  Medes  (v.  17),  the 
assailants  of  Babylon.  It  is  remarkable  that  Isaiah  does 
not  foretell  here  the  Jews'  captivity  in  Babylon,  hnt  presup- 
poses that  event,  and  throws  himself  beyond,  predicting 
another  event  still  more  future,  the  overthrow  of  the  city 
of  Israel's  oppressors.  It  was  now  174  years  before  the 
event,  shake  .  .  .  hand — beckon  with  the  hand — wave 
the  hand  to  direct  the  nations  to  march  against  Babylon. 
nobles — Babylonian.  Rather,  in  a  bad  sense,  tyrants;  as 
in  ch.  14.  5,  "rulers"  in  parallelism  to  "the  wicked;"  and 
Job  21.  28.  [Maurer.]  3.  sanctified  ones — the  Median 
and  Persian  soldiers  solemnly  set  apart  by  me  for  the 
destruction  of  Babylon,  not  inwardly  "sanctified,"  but 
designated  to  fulfil  God's  holy  purpose  (Jeremiah  51.  27,  28 ; 
Joel  3.  9, 11;  where  the  Hebrew  for  prepare  war  is  sanctify 
war),  for  mine  anger — to  execute  it.  rejoice  in  my 
highness — "Those  who  are  made  to  triumph  for  my  hon- 
our." [HoRSLEY.]  The  heathen  Medes  could  not  be  saia 
to  "rejoice  in  God's  highness."  Maurer  translates,  "My 


Threatened  Destruction  of  Babylon. 


ISAIAH  XIV. 


The  Restoration  of  Israel. 


haughtily  exulting  ones"  (Zephaniah  3.  11);  a  special 
characteristic  of  the  Persians  (Herodotus,  1.  88).  They 
rejoiced  in  their  own  highness,  but  it  was  His  that  they  were 
unconsciously  glorifying.  4.  tUe  mountains— riz.,  wliich 
separate  Media  and  Assyria,  and  on  one  of  wiiich  the 
banner  to  rally  the  hosts  is  supposed  to  be  reared,  tu- 
luultuous  noise — The  Babylonians  are  vividly  depicted 
as  hearing  some  unwonted  sound  lilte  the  din  of  a  host; 
tiiey  try  to  distinguish  the  sounds,  but  can  only  perceive 
a  tumultuous  noise,  nations — Medes,  Persians,  and  Arme- 
nians composed  Cyrus'  army.  5.  TUey — viz.,  "Jehovah," 
and  tlie  armies  wliich  are  "  the  weapons  of  His  indigna- 
tion." far  country— Media  and  Persia,  stretcliing  to  tlie 
far  north  and  east,  end  of  licaven — the  far  east  (Psalm 
19.  6).  destroy— rather,  to  seize.  [Hobsley.]  6.  day  of 
the  Iiord— day  of  His  vengeance  on  Babylon  (ch.  2. 12). 
Type  of  the  future  "day  of  wrath"  (Revelation  6.  17). 
destruction — lit.,  a  devastating  tempest,  from  tlie  Al- 
mighty —  not  from  mere  man ;  tlierefore  irresistible. 
"Almighty,"  Hebrew,  Shaddai.  7.  faint  .  .  .  melt— So 
Jeremiah  50.43;  cf.  Joshua  7.5.  Babylon  was  taken  by 
surprise  on  the  night  of  Belshazzar's  impious  feast  (Daniel 
5.  30).  Hence  the  sudden  fainting  and  melting  of  hearts.  8. 
pangs — Tlie  Hebrew  means  also  a  messenger.  Hoksley, 
therefore,  with  LXX.,  translates,  "The  heralds  (who  bring 
word  of  the  unexpected  invasion)  are  terrified."  Matjreu 
agrees  with  English  Version,  lit.,  "they  shall  take  hold  of 
pangs  and  sorrows."  woman  .  .  .  travalleth — (1  Thessa- 
lonians  5.  3.)  amazed— the  stupid,  bewildered  gaze  of 
consternation,  faces  .  .  ,  flantcs — "their  visages  have  the 
livid  hue  of  flame"  [Horsley];  with  anguish  and  indig- 
nation. 9.  cruel— not  strictly,  but  imsparingly  just;  op- 
posed to  mercy.  Also  answering  to  the  cruelty  (in  the 
strict  sense)  of  Babylon  towards  others  (ch.  14. 17),  now 
about  to  be  visited  on  itself,  the  land— "the  earth." 
[HORSI.EY.]  The  language  from  v.  9  to  v.  13  can  only  pri- 
marily and  partially  apply  to  Babylon ;  fully  and  exhaust- 
ively,  tlie  judgments  to  come,  hereafter,  on  the  whole 
earth.  Cf.  v.  10  with  Matthew  24.  29;  Revelation  8.  12. 
The  sins  of  Babylon,  arrogancy  (v.  11;  ch.  14.  11;  47.7,8), 
cruelty,  false  worship  (Jeremiali  50.  38),  persecution  of  the 
people  of  God  (ch.  47.  6),  are  peculiarly  characteristic  of  the 
Antichristian  woi-ld  of  tlie  latter  days  (Daniel  11.  32-37; 
Revelation  17.  3,  6;  IS.  6,  7,  9-14,  24).  10.  stars,  &c.—flg.  for 
anarchy,  distress,  and  revolutions  of  kingdoms  (ch.  34.  4; 
Joel  2.10;  Ezekiel  32.  7,  8;  Amos  8.  9;  Revelation  6. 12-14). 
There  may  be  a  literal  fulfilment  finally,  shadowed  forth 
under  tliis  imagery  (Revelation  21.  1).  constellations— 
Hebrew,  afoot,  or  impious  one  ;  applied  to  the  constellation 
Orion,  wlio  was  represented  as  an  impious  giant  (Nimrod 
deified,  the  founder  of  Babylon)  chained  to  the  sky.  See 
jS'ule,  Job  38.  31.  11.  •world— ^/le  impious  of  the  world  (cf. 
oh.  11.  4).  arrogancy— Babylon's  besetting  sin  (Daniel  4. 
23.  30).  the  terrible- rather,  tyrants.  [Horsley.]  13. 
mnn  .  .  .  precious— I  will  so  cut  oflT  Babylon's  defenders, 
that  a  single  man  shall  be  as  rare  and  precious  as  the  finest 
poll!.  13.  Image  for  mighty  revolutions  (ch.  24. 19;  34.  4; 
Habakkuk  3.6,10;  Haggai  2.6,7;  Revelation  20. 11).  14. 
It— Babylon,  roe— gazelle ;  the  most  timid  and  easily 
startled,  no  man  taketh  up— sheep  defenceless,  without 
a  shepherd  (Zechariah  13.  7).  every  man  ...  to  his  own. 
people— the  "  mingled  peoples"  of  foreign  lands  shall  flee 
out  of  her  (Jeremiah  50. 1(5,  28,  37;  51.  9).  15.  found— in  the 
city.  Jolneil— "intercepted."  [Maurer.]  "Every  one 
that  has  withdrawn  himself ,"  viz.,  to  hide  in  the  houses. 
[Gesenius.]  16.  (Psalm  137.  8,  9.)  17.  Medes— (Cii.  21.  2; 
Jeremiah  61.  11,28.)  At  that  time  they  were  subject  to 
Assyria;  subsequently  Arbaces,  satrap  of  Media,  revolted 
against  tlie  effeminate  Sardanapalus,  king  of  Assyria,  de- 
stroyed Nineveh,  and  became  king  of  Media,  in  the  ninth 
century  b.  C.  not  regard  sliver— in  vain  will  one  try  to 
buy  his  life  from  them  for  a  ransom.  The  heathen  Xeno- 
phon  (Cyrop.  5. 1, 10)  represents  Cyrus  as  attributing  this 
characteristic  to  the  Medes,  disregard  of  riches.  A  curious 
confirmation  of  this  prophecy.  18.  bows— in  the  use  of 
which  the  Persians  were  particularly  skilled.  19.  glory 
of  kingdoms— (Ch.  14.  4;  47.5;  Jeremiah  51.  41.)  beauty 
of .  .  .  excellency— ^ebreu",  the  glory  of  the  pride  of  the 


Chaldees;  it  was  their  glory  and  boast.  n«  .  .  .  Gomor- 
rah—as utterly  (Jeremiah  49.  18;  50.  40;  Amos  4.  11). 
Taken  by  Cyrus,  by  clearing  out  the  canal  made  for 
emptying  the  superfluous  waters  of  the  Euphrates,  and 
directing  the  river  into  this  new  channel,  so  tliat  he  was 
able  to  enter  the  city  by  the  old  bed  in  the  night.  20.  lit., 
fuLfllled.  neither  .  .  .  Arabian  pitch  .  .  .  tent— not  only 
shall  it  not  be  a  permanent  residence,  but  not  even  a 
temporary  resting-place.  The  Arabs,  through  dread  of 
evil  spirits,  and  believing  the  ghost  of  Nimrod  to  haunt 
it,  will  not  pass  the  niglit  there  (cf.  v,  21).  neither  .  .  . 
shepherds — the  region  was  once  most  fertile;  but  owin<» 
to  the  Euphrates  being  now  no  longer  kept  within  its 
former  channels,  it  has  become  a  stagnant  marsli,  unfit 
for  flocks;  and  on  the  wastes  of  its  ruins,  bricks  and 
cement,  no  grass  grows.  21.  vvild  beasts— jyeftrew,  tsiyim, 
animals  dwelling  in  arid  wastes.  Wild  cats,  remarkable 
lor  tlieir  howl.  [Bochakt.]  doleful  creatixrea— howling 
beasts, lit.,  "howlinus."  [Maubeb.]  o-wls— rather, os<ricAea; 
a  timorous  creature,  delighting  in  solitary  deserts,  and 
making  a  hideous  noise.  [Bochart.]  satyrs— sylvan 
demi-gods— half  man,  half  goat— believed  by  the  Arabs  to 
haunt  these  ruins;  probably  animals  of  the  goat-ape 
species.  [Vitbinga.]  Devil-worshippers,  who  dance  amidst 
the  ruins  on  a  certain  night.  [J.  Wolff.]  22.  wild 
beasts  of  the  islanAa— rather,  jackals  ;  called  by  the  Arabs 
sons  of  howling;  an  animal  standing  midway  between  a 
fox  and  a  wolf.  [Bochart  and  Mauber.]  cry— rather, 
answer,  respond  to  each  other,  as  wolves  do  at  night,  pro- 
ducing a  most  dismal  effect,  dragons— «erpen<a  of  various 
species,  which  hiss  and  utter  dolorous  sounds.  Fable 
gave  them  wings,  because  they  stand  with  much  of  the 
body  elevated  and  then  dart  swiftly.  Maubeb  under- 
stands heie  another  species  oi  jackal,  her  tlnte  .  .  .  near 
— thougli  174  years  distant,  yet  "near"  to  Isaiah,  who  is 
supposed  to  be  speaking  to  the  Jews  as  if  now  captives  in 
Babylon  (ch.  14. 1,  2). 

CHAPTER   XIV. 

Ver.  1-3.  The  Certainty  of  Delivebance  from 
Babylon.  4-23.  The  Jews'  Teiumphal  Song  thebeat. 
"It  moves  in  lengthened  elegiac  measure  like  a  song  of 
lamentation  for  the  dead,  and  is  full  of  lofty  scorn." 

[HEEDEB.]  24-27.  CONFIBMATION  OF  THIS  BY  THE  HEBE- 
FOBETOLD  DESTRUCTION  OF  THE  ASSYRIANS  UNDER  SEN- 
NACHERIB; a  pledge  to  assure  the  captives  in  Babylon 
that  He  who,  with  such  ease,  overthrew  the  Assyrian, 
could  likewise  effect  His  purpose  as  to  Babylon.  The 
Babylonian  king,  the  subject  of  this  prediction,  is  Bel- 
shazzar,  as  representative  of  the  kingdom  (Daniel  5).  1. 
clioose- »e<  His  choice  upon.  A  deliberate  predilection. 
[HoRSLEY.]  Their  restoration  is  grounded  on  t\ie\T  election 
(see  Psalm  102. 13-22).  strangers— proselytes  (Esther  8. 17; 
Acts  2. 10;  17.  4, 17).  Tacitus,  a  heathen  {Hist.  5.  5),  attests 
the  fact  of  numbers  of  the  Gentiles  having  become  Jews 
in  his  time.  An  f-ainest  of  the  future  effect  on  the  heathen 
world  of  the  Jews'  spiritual  restoration  (ch.  60.  4,  5, 10; 
Micah  5.  7;  Zechariah  14. 16;  Romans  11. 12).  2.  tlie  people 
—of  Babylon,  primarily.  Of  the  whole  Gentile  world 
ultimately  (ch.  49.  22;  66.  20;  60.  9).  their  place— Judea 
(Ezra  1).  possess— receive  in  possession,  captives — not 
by  physical,  but  by  moral  miglit;  the  force  of  love,  and 
regard  to  Israel's  God  (ch.  60.  14).  3.  rest— (Ch.  28.  12; 
Ezekiel  28.  25,  26.) 

4-8.  A  Chorus  of  Jews  express  their  Joyful  Sur- 
prise AT  Babylon's  Downfall  -.—the  whole  earth  r^oices; 
the  cedars  of  Lebanon  taunt  him.  4-.  proverb — The  Orient* 
als,  having  few  books,  embodied  their  thoughts  in  weight> , 
figurative,  briefly-expressed  gnomes.  Here  a  taunting 
song  of  triumph  (Micah  2.4;  Habakkuk  2.6),  tlie  king— 
the  ideal  representative  of  Babylon;  perhaps  Belshaz- 
zar  (Daniel  5).  The  mystical  Babylon  is  ultimately  meant. 
golden  city- rather,  the  exactrcss  of  gold.  [Maureb.] 
But  the  old  translators  read  differently  in  the  Hebrew,  op- 
pression, which  the  parallelism  favours  (cf.  ch.  3.  5).  5. 
staff— not  the  sceptre  (Psalm  2. 9),  but  the  stafjr  with  which 
cue  strikes  others,  as  he  is  speaking  of  more  tyrants  than 
one  (ch.  0. 4 ;  10. 24 ;  14. 29).    [Maubeb.]    rulers— /^ra;U«,  ni 

44.3 


The  Jews'  Triumphal  Song 


ISAIAH  XIV. 


at  Babylon's  Doum/aU. 


the  parallelism  "the  wicked"  proves  (cf.  ch.  13.  2,  Note). 
G.  people— tlie  peoples  subjected  to  Babylou.  is  perse- 
cuted—the  Hebrew  is  rather  active,  "which  persecuted 
them,  without  any  to  hinder  him."  [Vulgate,  Jekome, 
and  HoRSLEY.]  7,  they— the  once  subject  nations  of  the 
wliole  earth.  Houbigant  places  the  stop  after  "  fir  trees" 
(v.  8),  "  The  very  fir  trees  break  forth,"  &c.  But  the  paral- 
lelism is  better  in  English  Version.  8.  the  fir  trees— now 
left  undisturbed.  Probably  a  kind  of  evergreen,  rejoice 
at  thee— (Psalm  9G.  12.)  At  thy  fall  (Psalm  35.  19,  24).  mo 
feller— as  formerly,  when  tliou  wast  in  power  (ch.  10.  34; 
37.  24). 

9-11.  The  scene  changes  from  earth  to  hell.  Hades  (the 
Ainenthes  of  Egypt),  the  unseen  abode  of  the  departed; 
some  of  its  tenants,  once  mighty  monarchs,  are  repre- 
sented by  a  bold  personification  as  rising  from  their  seats 
in  astonishment  at  the  descent  among  them  of  the  hum- 
bled king  of  Babylon.  This  proves,  in  opposition  to  War- 
burton,  Div.  Leg.,  that  the  belief  existed  among  the  Jews, 
that  there  wasaSheol  or  Hades,  in  which  the  "Rephaim" 
or  manes  of  the  departed  abode.  9.  moved— put  into  agi- 
tation, for  thee— i.  e.,  at  thee;  towards  thee ;  explained  by 
"  to  meet  thee  at  thy  coming."  [Maurer.]  chief  ones— 
lit.,  goals;  so  rains,  leaders  of  the  flock;  princes  (Zechariah 
10.  3).  The  idea  of  wickedness  on  a  gigantic  scale  is  included 
(Ezekiel  34.  17;  Matthew  25.  32,  33).  Magee  derives  Re- 
phaim {English  Version,  "  the  dead  ")  from  a  Hebrew  root, 
to  resolve  into  first  elements;  so  the  deceased  (ch.  26.  14)  ghosts 
(Proverbs  21. 16).  These  being  magnified  by  the  imagina- 
tion of  the  living  into  gigantic  stature,  gave  their  name 
to  giants  in  general  (Genesis  6.4;  14.5;  Ezekiel  32. 18,  21). 
"Rephaim,"  translated  in  LXX.,  giants  (cf.  Note,  Job  26.  5, 
6).  Tlience,  as  the  giant  Rephaim  of  Canaan  were  noto- 
rious even  in  that  guilty  land,  e)tor7noMswicfced?ie««  became 
connected  with  the  term.  So  the  Rephaim  came  to  be  the 
wicked  spirits  in  Gehenna,  the  lower  of  the  two  portions 
into  which  Sheol  is  divided.  10.  They  taunt  him,  and 
derive  from  his  calamity  consolation  under  their  own 
(Ezelviel  31. 16).  -tveak- as  a  shade  bereft  of  blood  and  life. 
Repliaim,  "the  dead,"  may  come  from  a  Hebrew  root, 
meaning  similarly  feeble,  powerless.  The  speech  of  the 
departed  closes  with  the  next  verse.  11.  "Pomp"  and 
music,  the  accompaniment  of  Babylon's  former  feastings 
(ch.  5.  12;  24.  S),  give  place  to  the  corruption  and  the  still- 
ness of  the  grave  (Ezekiel  32.  27).  -worm- that  is  bred  in 
putridity,  -worms—properly  those  from  which  the  crtm- 
son  dye  is  obtained.  Appropriate  here;  instead  of  the 
crimson  coverlet,  over  thee  shall  be  "  worms."  Instead  of 
the  gorgeous  couch,  "under  thee"  shall  be  the  maggot. 

12-15.  The  Jeivs  address  him  again  as  a  fallen  once-bright 
star.  The  language  is  so  framed  as  to  apply  to  the  Baby- 
lonian king  primarily,  and  at  the  same  time  to  shadow 
forth  through  him,  the  great  final  enemy,  the  man  of  sin. 
Antichrist,  of  Daniel,  St.  Paul,  and  St.  John;  he  alone 
shall  fulfil  exhaustively  all  the  lineaments  here  given. 
13.  L.\icifcv— day  star.  A  title  truly  belonging  to  Christ 
(Revelation  22. 16),  "  the  bright  and  morning  star,"  and 
therefore  hereafter  to  be  assumed  by  Antichrist.  Ge- 
8ENIUS,  however,  renders  the  Hebrew  here  as  in  Eze- 
kiel 21.  12;  Zechariah  11.  2,  hcivl.  -weBL^eti— prostrate ;  as 
In  Exodus  17.  13,  "discomfit."  13.  above  .  .  .  God— In 
Daniel  8. 10,  "  stars"  express  earthly  potentates.  "  The  stars" 
are  often  also  used  to  express  heavenly  principalities  (Job 
88. 7).  luovmt  of  congregation— the  place  of  solemn  meet- 
ing between  God  and  His  people  in  the  temple  at  Jerusa- 
lem. In  Daniel  11. 37,  and  2  Thessalonians  2.  4,  this  is  at- 
tributed to  Antichrist,  sides  of  . . .  north— viz.,  the  sides 
of  Mount  Moriah  on  which  the  temple  was  built;  north  of 
Mount  Zion  (Psalm  48.  2).  However,  the  parallelism  sup- 
ports the  notion  that  the  Babylonian  king  expresses  him- 
self accoruing  to  his  own,  and  not  Jewish  opinions  (so  in 
ch.  10.  10),  tnus  "  mount  of  the  congregation"  will  mean 
the  northern  mountain  (perhaps  in  Armenia)  fabled  by  the 
Babylonians  to  be  the  common  meeting-place  of  their  gods. 
"Both  sides"  imply  the  angle  in  which  the  sides  meet; 
and  so  the  expression  comes  toniean  "the  extreme  parts  of 
the  nortli."'  So  the  Hindoos  place  the  Meru,  the  dwell- 
ing-place of  their  gods,  in  the  north,  in  the  Himalayan 
446 


mountains.  SotheGreeks,  in  the  jiortTiern  Olympus.  The 
Persian  followers  of<Zoroaster  put  the  Ai-bordsch  in  tho 
Caucasus  north  of  them.  The  allusion  to  the  stars  har- 
monizes with  this,  viz.,  that  those  near  the  A'ori/i  Pole,  the 
region  of  tlie  aurora  borealis  (cf.  Note,  Job  23.  9;  37.  22). 
[Maurer,  LXX.,  Syriac]  14.  clouds— rather,  the  cloud, 
singular.  Perhaps  there  Is  a  reference  to  the  cloiad,  the 
symbol  of  the  Divine  presence  (ch.  4. 5;  Exodus  13.  21).  So 
this  tallies  with  2  Thessalonians  2.  i,"  above  all  that  is 
called  God;"  as  here  "above  .  .  .  the  cloud;"  and  as  the 
sliechinah-c^oud  was  connected  with  the  temple,  there  fol- 
lows, "  he  as  God  sitteth  in  the  temple  of  God,"  answering 
to  "I  will  be  like  the  Most  High"  here.  Moreover,  Revela- 
tion 17.  4,  5,  represents  Antichrist  as  sealed  in  Babylon, 
to  which  city,  literal  and  spiritual,  Isaiah  refers  here.  15. 
to  hell — to  Sheol  (v.  6),  thou  who  hast  said,  "I  will  ascend 
into  heaven"  (Matthew  11.  23).  sides  of  the  pit— antitheti- 
cal to  the  "sides  of  the  north"  (v.  13).  Thus  the  reference 
is  to  the  sides  of  the  sepulchre  round  which  the  dead  were 
ranged  in  Hiches.  But  Maurer  here,  as  in  v.  13,  trans- 
lates, "the  extreme,"  or  innermost  parts  of  the  sepulchre; 
as  in  Ezekiel  82. 23  (cf.  1  Samuel  24.  3). 

16-20.  The  passers-by  contemplate  with  astonishment  the 
body  of  the  king  of  Babylon  cast  out,  instead  of  lying  in  a 
splendid  mausoleum,  and  can  hardly  believe  their  senses  that 
it  is  he.  16.  narrowly  look— to  be  certain  they  are  not 
mistaken,  consider— "meditate  upon."  [Ho rsley].  17. 
opened  not  .  .  .  house  .  .  .  prisoners — But  Maurer,  as 
Margin,  "Did  not  let  his  captives  loose  homewards."  18. 
All — t.  e..  This  is  the  usual  practice,  in  glory — in  a  grand 
mausoleum,  house — i.  e.,  sepulchre,  as  in  Ecclesiastes  12. 
5;  "grave"  (v.  19).  To  be  excluded  from  the  family  sepul- 
chre was  a  mark  of  infamy  (ch.  34.  3;  Jeremiah  22. 19;  1 
Kings  13. 22 ;  2  Chronicles  21. 20 ;  24.  25 ;  28. 27).  19.  cast  out 
of— not  that  he  had  lain  in  the  grave  and  was  then  cast  out 
of  it,  but  "  cast  out  ivithout  a  grave,"  such  as  might  have  been 
expected  by  thee  {"ihy").  brancli— a  useless  sucker  start- 
ing up  from  the  root  of  a  tree,  and  cut  away  by  the  hus- 
bandman, raiment  of  those  slain — covered  with  gore, 
and  regarded  witli  abliorrence  as  unclean  by  the  Jews. 
Rather,  "clothed  (i.  e.,  covered)  with  the  slain ;"  as  Job  7.  5, 
"My  flesh  is  clothed  with  worms  and  clods  of  dust." 
[Maurer.]  thrust  through — i.  e.,  "  the  slain  who  have 
been  thrust  through,"  &c.  stonesof .  . ,  pit — whose  bodies 
are  buried  in  sepulchres  excavated  amidst  stones,  whereas 
the  king  of  Babylon  is  an  unburied  "  carcass  trodden  un- 
der foot."  !30.  not  .  ,  .  joined  ^vith  them — whereas  the 
princes  slain  with  thee  shall  be  buried,  thou  shall  not. 
thou  .  .  .  destroyed  .  .  .  land— Belshazzar  (or  Naboned) 
oppressed  his  land  with  wars  and  tyranny,  so  that  he  was 
much  hated  (Xenophon,  Cyrop.  4.  6,  3;  7.  5,  32).  seed  .  .  . 
nevex-  be  renowned- rather,  "  shall  not  be  named  for 
ever;"  the  Babylonian  dynasty  shall  end  with  Belshazzar; 
his  family  shall  not  be  perpetuated.    [Horsley.] 

21-23.  God's  determination  to  destroy  Babylon.  31.  pre- 
pare, &c. — charge  to  the  Medes  and  Persians,  as  if  they 
were  God's  conscious  instruments,  his  childi-en  —  Bel- 
shazzar's  (Exodus  20.  5).  rise— to  occupy  the  places  of 
their  fathers,  fill  .  .  .  witln  cities— Maurer  translates, 
"  enemies,"  as  the  Hebrew  means  in  1  Samuel  28. 16 ;  Psalm 
139.  20,  viz.,  lest  they  inundate  the  world  with  their  armies. 
Vitrikga  translates,  "disturbei's."  In  English  Version 
the  meaning  is,  "  lest  they  fill  the  land  with  such  cities" 
of  pride  as  Babylon  was.  23.  against  them — the  family 
of  the  king  of  Babylon,  nam*; — all  the  male  represent- 
atives, so  that  the  name  shall  become  extinct  (ch.  56.5; 
Ruth  4.5).  remnant  — all  that  is  left  of  them.  The 
dynasty  shall  cease  (Daniel  5. 28-31).  Cf.  as  to  Babylon  in 
general,  Jeremiah  51.  62.  33.  Itittcrxt.— rather:  tlie  hedgehog. 
[Maurer  and  Gesenius.]  Strabo  (16. 1)  stales  that  enor- 
mous hedgehogs  were  found  in  the  islands  of  the  Eu- 
phrates, pools— owing  to  Cyrus  turning  the  waters  of 
the  Euphrates  over  the  country,  besom — sweep-net. 
[Maurer.]    (1  Kings  14. 10 ;  2  Kings  21. 13.) 

24-27.  A  Fragment  as  to  the  Destruction  of  the 
Assyrians  under  Sennacherib.  This  would  comfort 
the  Jews  when  captives  in  Babylon,  being  a  pledge  that 
God,  who  had  by  that  time  fulfilled  the  promise  concern- 


Prophecy  against  Philistia. 


ISAIAH  XV,  XVI. 


A  Prophecy  on  Moab. 


ing  Sennacherib  (though  now  still  future),  would  also 
fulfil  His  promise  as  to  destroying  Babylon,  Judah's 
enemy.  In  this  v.  24  t?ie  Lord's  thouglU  (purpose)  stands 
in  antithesis  to  the  Assyrians'  '.houghts  (ch.  10.7).  (Seech. 
46.10,  11;  I  Samuel  15.29;  Maiai-lii  3.6.)  35.  TUat— my 
purpose,  namely,  "that."  toreaK  .  .  .  yoke — (Ch.  10.27.) 
luy  mountains— Sennacherib's  array  was  destroyed  ou 
the  mountains  near  Jerusalem  (ch.  10.33,  34).  God  re- 
garded Judah  as  peculiarly  His.  36.  TUls  Is  .  .  .  pur- 
pose .  .  .  wliole  earth— a  hint  that  the  prophecy  em- 
braces the  present  world  of  all  ages  in  its  scope,  of  which 
the  purpose  concerning  Babylon  and  Assj'ria,  the  then 
representatives  of  the  world-power,  is  but  a  part.  Iiantl 
,  .  .  stri-tcUed  out  upon — viz.,  in  punishment  (ch.  5.23). 
87.  (Daniel  4.35.) 

23-^32.  Pkopuecy  against  Philistia.  To  comfort  the 
Jews,  lest  they  should  fear  that  people;  not  in  order  to 
call  tlie  Philistines  to  repentance,  since  the  prophecy  was 
probably  never  circulated  among  them.  They  had  been 
subdued  by  Uzziah  or  Azariah  (2  Chronicles  20. 6);  but  in 
the  reign  of  Ahaz  (2  Chronicles  28. 18)  they  took  several 
towns  in  south  Judea.  Now  Isaiah  denounces  their  final 
sulDj  ligation  by  Plezekiah.  38.  In  .  .  .  year  .  .  .  Aliaz 
died — 72(3  B.  c.  Probably  it  was  in  this  year  that  the  Phil- 
istines threw  off  the  yoke  put  on  them,  by  Uzziah.  39. 
Palestina— ;(i..  The  land  of  sojourners,  rod  .  .  .  lirolten 
—  the  ijoke  imposed  by  Uzziah  (2  Chronicles  20. 6)  was 
thrown  off  under  Ahaz  (2  Chronicles  28.  IS),  serpent's 
root— the  stock  of  Jesse  (ch.  11. 1).  Uzziah  was  doubtless 
regarded  by  thpi  Philistines  as  a  biting  "serpent."  But 
though  the  effects  of  his  bite  have  been  got  rid  of,  a  more 
deadly  viper,  or  "cockatrice"  (lit.,  viper's  offspring,  as  Phil- 
istia would  r&jard  hira),  viz.,  Hezekiah  awaits  5^ou  (2 
Kings  18.  S).  ^■J.  tirst-ljorn  of  .  .  ,  poor— Hebraism,  for 
the  most  abjtci  poor;  the  first-born  being  the  foremost  of 
the  lamily.  Ir,j  "flrst-born  of  death"  (Job  18.13),  for  the 
most  fatal  <^<i.h.  The  Jews,  heretofore  exposed  to  Phil- 
istine ir.v;+<«;oiis  and  alarms,  shall  be  in  safety.  Cf.  Psalm 
72.4,  "Ciillii/en  of  the  needy,"  expressing  those  "needy 
in  condition."  feed— image  from  a  flock  feeding  in  safety, 
root— radical  destruction.  He  sUall  slay — Jehovah  shall. 
The  change  of  person.  He  after  I,  is  a  common  Hebraism. 
31.  gate— t.  e.,  ye  who  throng  the  gate;  the  chief  place  of 
concourse  in  a  citj%  from  .  .  .  nortU — Judea,  north  and 
east  of  Palestine,  smoke— from  the  signal-fire,  whereby  a 
hostile  army  was  called  together  (the  Jews'  signal-fire  is 
meant  hei'e,  the  "pillar  of  cloud  and  fire,"  Exodus  13.  21; 
Neheraiali  9.19);  or  else  from  the  region  devastated  by 
fire.  [Maurer.]  Gesknius  less  probably  refers  it  to  the 
cloud  of  dust  raised  by  the  invading  army,  none  .  .  . 
alone  .  . .  In  .  .  .  appointed  times— Rather,  "There  shall 
not  be  a  straggler  among  his  (the  enemy's)  levies."  The 
Jewish  host  shall  advance  on  Palestine  in  close  array; 
none  shall  fall  back  or  lag  from  weariness  (ch.  5.  20,  27). 
[Lowni.]  Maurer  thinks  the //e6r«<;  will  not  bear  the 
rendering  levies  or  armies.  He  translates,  "There  Is  not 
one  (of  tlie  Philistine  watch-guards)  who  will  remain 
alone  (exposed  to  the  enemy)  at  his  post,"  through  fright. 
On  "alone,"  cf.  Psalm  102.7;  Hosea  8.9.  33.  messengers 
of  the  nation — When  messengers  come  from  Pliilistia  to 
inquire  as  to  the  state  of  Judea,  the  reply  shall  be,  that 
the  Lord,  &c.  (Psalm  87.1,5;  102.16).  poor— (Zephaniah 
3.12.) 

CHAPTER   XV. 

Ver.  1-9.  CiiAPS.  15.  and  16.  form  one  Prophecy  ok 
Moab.  Lowth  thinks  it  was  delivered  in  the  first  years 
of  Hezekiah's  reign,  and  fulfilled  in  the  fourth,  when 
Shalmanescr,  on  his  way  to  invade  Israel,  may  have 
seized  on  tlie  strongholds  of  Moab.  Moab  probably  had 
made  cfjmmon  cause  with  Israel  and  Syria  in  a  league 
against  .\ssyria.  Hence  it  Incurred  the  veng«ince  of  As- 
syrit*.  Jeremiah  has  introduced  much  of  this  prophecy 
into  his  4Sth  chapter.  1.  Because— Rather,  6'ure;^,-  lit.  (I 
amim),  that.  [Maurer.]  night— the  time  best  suited  for 
a  hostile  incursion  (ch.  21. 4;  Jeremiah  39.4).  Ar— mean- 
ing in  Hebrew,  The  city;  the  metropolis  of  Moab,  on  the 
south  of  the  river  Aruon.    l-fLlr— lit.,  A  citadel;  not  far 


from  Ar,  towards  the  south.  3.  He— Moab  personified. 
Bajlth— Rather,  "to  the  temple"  [MaurerJ;  answering 
to  the  "sanctuary'"  ch.  16.12),  in  a  similar  context,  to 
Dibon— Rather,  as  Dibon  Avas  in  a  plaiii  north  of  the 
Arnon,  "  Dibon  (is  gone  up)  to  the  high  places,"  the  usual 
places  of  sacrifice  in  the  East.  Same  town  as  Dimon  (v.  9). 
to  -tveeii — at  the  sudden  calamity,  over  Ncl>o— Rather 
"in  Nebo;"  not  on  account  o/ Nebo  (cf.  v.  3).  [Mauker.] 
The  town  Nebo  was  adjacent  to  the  mountain,  not  far 
from  the  northern  shore  of  the  Dead  Sea.  There  it  was 
tliat  Chemosh,  the  idol  of  Moab,  was  worshipped  (cf.  Deu- 
teronomy 34. 1).  Medeba— South  of  Heshbon,  on  a  hill  east 
of  Jordan,  baldness  .  .  .  beardcut  off— Tlie  Orientals  re- 
garded the  beard  with  peculiar  veneration.  To  cut  one's 
beard  oft"  is  the  greatest  mark  of  sorrow  and  mortifica- 
tion (cf.  Jeremiah  48.37).  3.  tops  of .  .  .  houses— flat; 
places  of  resort  for  prayer,  &c.,  in  the  East  (Acts  10.9). 
■»veeping  abundantly — "  melting  away  in  tears."  HoRS- 
LEY  prefers  "  descending  to  weep."  Thus  there  is  a  "  par- 
allelism bj'  alternate  construction"  [Lowth],  or  chias- 
mus; "howl"  refers  to  "tops  of  houses."  "Descending 
to  weep"  to  "streets"  or  squares,  whither  they  descend 
from  the  house  tops.  4.  Heshbon — an  Amorite  city, 
twenty  miles  east  of  Jordan;  taken  by  Moab  after  the 
carrying  away  of  Israel  (cf.  Jeremiah  48.).  Elcaleh— near 
Heshbon,  in  Reuben.  Jahaz— East  of  Jordan,  in  Reuben. 
Near  it  Moses  defeated  Sihon.  therefore — because  of  the 
sudden  overthrow  of  their  cities.  Even  the  armed  men, 
instead  of  fighting  in  defence  of  their  land,  shall  join  in 
the  general  cry.  life,  &c. — rather,  "his  soul  is  grieved"  (1 
Samuel  1.  8).  [Maurer.]  5.  My— The  prophet  himself  is 
moved  with  pity  for  Moab,  Ministers,  in  denouncing  the 
wrath  of  God  against  sinners,  should  do  it  with  tender 
sorrow,  not  with  exultation,  fugitives— fleeing  from. 
Moab,  wander  as  far  as  to  Zoar,  on  the  extreme  boun- 
dary south  of  the  Dead  Sea,  Horsley  translates,  her 
nobility,  or  "  rulers"  (Hosea  4. 18),  heifer,  &c.—i.  e.,  raising 
their  voices  "  like  a  heifer"  (cf,  Jeremiah  48. 34, 36),  The  ex- 
pression "three  years  old,"  implies  one  at  its  full  vigour 
(Genesis  15.  9),  as  yet  not  brought  under  the  j'oke ;  as  Moab 
heretofore  unsubdued,  but  now  about  to  be  broken.  So 
Jeremiah  31, 18;  Hosea  4. 13.  Maurer  translates,  "Eglath 
(in  English  Version,  "a  heifer") Shelishijah"  (i.  e.,  the  third, 
to  distinguisli  it  from  two  others  of  the  same  name),  by 
the  mounting  ui> — up  the  ascent.  Iiuhith — a  mountain 
in  Moab.  Horonaim— a  town  of  Moab  not  far  from  Zoar 
(Jeremiah  48.  5).  It  means  the  two  poles,  being  near  caves. 
cry  of  destruction— a  cry  appropriate  to  the  destruction 
which  visits  their  country.  6.  For— The  cause  of  their 
flight  southwards  (2  Kings  3. 19,  25),  For  the  northern 
regions  and  even  the  city  Nimrim  (the  very  name  of 
which  means  limp>id  waters,  in  Gilead  near  Joi-dan)  are 
without  water  or  herbage,  7.  Therefore— Because  of  the 
devastation  of  theland,  abundance— Zi^,  that  w?iich  is  over 
and  above  the  necessaries  of  life,  brook  of  ,  ,  ,  willoikvs 
The  fugitives  flee  from  Nimrim,  where  the  waters  have 
failed,  to  places  better  watered.  Margin  has  valley  of 
Arabiayis,  i.  e.,  to  the  valley  on  the  boundary  between 
them  and  Arabia  Petrea  ;  now  Wady-el  Arabah,  Arabia 
means  a  desert.  8.  Kglalm — (Ezekiel  47.  10),  JSn-eglaim. 
Not  the  Agalum  of  Eusebius,  eight  miles  from  Areopolis 
towards  the  south ;  the  context  requires  a  town  on  the  very 
borders  of  Moab  or  beyond  them.  Heer-cllm—lit.,  T/us 
well  of  the  JP-rinces—(no  Numbers  21. 10-18).  Beyond  the 
east  borders  of  Moab.  9.  Dimon— Same  as  Dibon  (v.  2). 
Its  waters  are  the  Arnon,  full  of  blood — the  slain  of 
Moab  shall  be  so  many,  bring  more— fresh  calamities, 
viz.,  the  "lions"  afterwards  mentioned  (2  Kings  17,25; 
Jeremiah  5.  C ;  15.  3),  Vitrinoa  understands  Nebuchad- 
nezzar as  meant  by  "the  lion;"  but  it  is  plural,  "lions." 
The  "more,"  or  in  Hebrew,  additions,  he  explains  of  the 
addition  made  to  the  waters  of  Dimon  by  the  streams  of 
blood  of  the  slain, 

CHAPTER    XVI. 

Ver  1-11,   Continuation  OF  the  Prophecy  as  to  Moab. 
1.  lomb— Advice  of  the  prophet  to  the  Moabites  who  had 

447- 


Prophecy  as  to  Moah. 


ISAIAH  XVII. 


Prophecy  concerning  Damascus. 


fled  soulhwards  to  Idumea,  to  send  to  the  king  of  Judah 
the  tribute  of  lambs,  which  they  had  formerly  paid  to 
Israel,  but  which  tliey  had  given  up  (2  Kings  3. 4, 5).  David 
probably  imposed  this  tribute  before  the  severance  of 
Judah  and  Israel  (2  Samuel  8.  2).  Therefore  Moab  Is  rec- 
ommended to  gain  the  favour  and  protection  of  Judah,  by 
paying  it  to  the  Jewish  king.  Type  of  the  need  of  sub- 
mitting to  Messiah  (Psalm  2. 10-12;  Romans  12. 1).  from 
Sela  to— rather,  "from  Petra  through  (lit.,  towards)  the 
wilderness."  [Mattrer.j  Sela  means  "a  rock,"  Peira  in 
Greek;  the  capital  of  Idumea  and  Arabia  Petrea;  the 
dwellings  are  mostly  hewn  out  of  the  rock.  The  country 
around  was  a  vast  common  ("wilderness")  or  open  pas- 
turage, to  which  the  Moabites  had  fled  on  the  invasion 
from  the  west  (ch.  15.  7).  ruler  of  the  land— rtz.,  of  Idu- 
mea, i.  e.,  the  king  of  Judah ;  Amaziah  had  become  master 
of  Idumea  and  Sela  (2  Kings  14,7).  a.  ca«t  out  of .  .  . 
nest— rather,  "as  a  ftrood cast  out"  (in  apposition  with  "a 
wandering  bird,"  or  rather,  wandering  birds),  viz.,  a  brood 
just  fledged  and  expelled  from  the  nest  in  which  they 
were  hatched.  [Hoksley.]  Cf.  ch.  10. 14;  Deuteronomy 
32.  11.  dangliters  of  Moab — f.  e.,  the  inhabitants  of  Moab. 
So  2  Kings  19.  21;  Psalm  48. 11;  Jeremiah  46. 11;  Lamenta- 
tions 4.  22.  [Maukek.]  at  the  fords— trying  to  cross  the 
boundary  river  of  Moab,  in  order  to  escape  out  of  the 
land.  EWALD  and  Matjrek  make  "fords"  a  poetical 
expression  for  "the  dwellers  on  Arnon,"  answering  to 
the  parallel  clause  of  the  same  sense,  "  daughters  of 
Moab."  3-5.  Gesenitjs,  Maukeb,  Ac,  regard  these  verses 
as  an  address  of  the  fugitive  Moabites  to  the  Jews  for  pro- 
tection; they  translate  V.  4,  "Let  mine  outcasts  of  Moab 
dwell  with  thee,  Judah;"  the  protection  will  be  refused 
by  the  Jews,  for  the  pride  of  Moab  {v.  6).  Vitrinqa  makes 
it  an  additional  advice  to  Moab,  besides  paying  tribute. 
Give  shelter  to  the  Jewish  outcasts  who  take  refuge  in 
thy  land  (v.  3,  4);  so  "mercy"  will  be  shown  thee  in  turn 
by  whatever  king  sits  on  the  "throne"  of  "David"  {v.  5). 
Isaiah  foresees  that  Moab  will  be  too  proud  to  pay  the 
tribute,  or  conciliate  Judah  by  sheltering  its  outcasts  (r. 
6);  therefore  judgment  shall  be  executed.  However,  as 
Moab  just  before  is  represented  as  itself  an  outcast  in  Idu- 
mea, it  seems  incongruous  that  it  should  be  called  on  to 
shelter  Jewish  outcasts.  So  that  it  seems  rather  to  foretell 
the  ruined  state  of  Moab  when  its  people  should  beg  the  Jews 
for  slieltcr,  but  be  refused  for  their  pride,  make  .  .  . 
shadcw  as  .  .  .  night  .  .  .  In  .  ,  .  noonday — emblem 
of  a  thick  shelter  from  the  glaring  noonday  heat  (ch.4. 
6;  25.  4;  32.  2).  bewray  .  .  .  wandereth — betray  not  the 
fugitive  to  his  pursuer.  ■*.  Rather,  "Let  the  outcasts  of 
Moab  dwell  with  thee"  (Judah).  [Horsley.]  4.  for  tl»e 
extortioner,  &c. — The  Assyrian  oppressor  probably,  is  at 
an  eud— By  the  time  that  Moab  begs  Judah  for  shelter, 
Judah  shall  be  in  a  condition  to  afford  it,/or  the  Assyrian 
oppressor  shall  have  been  "consumed  out  of  the  land." 
5.  If  Judah  shelters  the  suppliant  Moab,  allowing  him  to 
remain  in  Idumea,  a  blessing  will  redound  to  Judah  itself 
and  its  "  throne."  tmth  .  .  .  judgment  .  .  .  righteous- 
ness— language  so  divinely  framed  as  to  apply  to  "the 
latter  days"  under  King  Messiah,  when  "the  Lord  shall 
bring  again  the  captivity  of  Moab"  (Psalm  72.  2;  96. 13;  98. 
9;  Jeremiah  48.47;  Romans  11.12).  hasting— ;prowip<  in 
executing.  6.  We— Jews.  We  reject  Moab's  supplication 
for  his  pride,  lies — false  boasts,  not  be  so — rather,  not 
right;  shall  prove  vain  (ch.  25.  10;  Jeremiah  48.  29,30; 
Zephaniah  2.  8).  "It  shall  not  be  so;  his  lies  shall  not  so 
eflfect  it."  7.  Therefore— all  hope  of  being  allowed  shelter 
by  the  Jews  being  cut  ofT.  foundations — i.  e.,  ruins;  be- 
cause, when  houses  are  pulled  down,  the  "foundations" 
alone  are  left  (ch.  58. 12).  Jeremiah,  in  the  parallel  place 
(Jeremiah  48.  31),  renders  it  "  men,"  who  are  the  moral 
foundations  or  stay  of  a  city.  Kir-hareseth — lit.,  A  cita- 
del of  brick,  surely  they  are  strlcUen- rather,  joined 
with"mourn;"  "Ye  shall  mourn  wHeWj/ stricken."  [Mau- 
ker  and  Horsley.]  8.  fields— vine-flelds  (Deuteronomy 
.32.  32).  vine  of  Sibmah— near  Heshbon :  viz.,  languishes. 
lords  of .  .  .  heathen — the  heathen  princes,  the  As- 
syrians, &c.,  who  invaded  Moab,  destroyed  his  vines. 
So  Jeremiah  in  the  parallel  place  (Jeremiah  48.  32,  33). 
448 


Matjber  thinks  the  following  words  require  rather  the 
rendering,  "Its  (the  vine  of  Sibmah)  shoots  (the  wines 
got  from  them)  overpowered  (by  its  generous  flavour  and 
potency)  the  lords  of  the  nations"  (Genesis  49.  11, 12,  22). 
come  .  .  .  Jaxer— They  (the  vine-shoots)  reached  even 
to  Jazer,  fifteen  miles  from  Heshbon.  -wandered- They 
overran  in  wild  luxuriance  the  wilderness  of  Arabia, 
encompassing  Moab.  the  sea — the  Dead  Sea ;  or  else  some 
lake  near  Jazer  now  dry;  in  Jeremiah  48.  32  called  the 
sea  of  Jazer ;  but  see  note  there  (Psalm  80. 8-11).  9.  I— will 
bewail  for  its  desolation,  though  I  belong  to  another 
nation  (note,  ch.  15.  5).  •»vlth  .  .  .  tveepiug  of  Jazer — as 
Jazer  weeps,  slioutlngfor  .  .  .  fallen— rather,  "t^ow  thy 
summer  fruits  and  upon  thy  luxuriant  vines  the  shouting 
(the  battle  shout,  instead  of  the  joyous  shout  of  the  grape- 
gatherers,  usual  at  the  vintage)  is  fallen"  (v.  10;  Jeremiah 
25.  30 ;  51. 14).  In  the  parallel  passage  (Jeremiah  48. 32)  the 
words  substantially  express  the  same  sense,  "  The  spoiler 
is  fallen  upon  thy  summer  fruits."  10.  gladness— such 
as  is  felt  in  gathering  a  rich  harvest.  There  shall  be  no 
harvest  or  vintage  owing  to  the  desolation ;  therefore  no 
"  gladness."  11.  bowels— in  Scripture  the  seat  of  yearn- 
ing compassion.  It  means  the  inward  seat  of  emotion,  the 
heart,  &c.  (ch.  63. 15;  cf.  ch.  15.  5;  Jeremiah  48.  36.)  sound 
.  .  .  harp  — as  its  strings  vibrate  when  beaten  with  the 
plectrum  or  hand.  13.  when  It  is  seen  that — rather, 
"When  Moab  shall  have  ajjpeared (before  his  gods;  cf. 
Exodus  23. 15),  when  he  is  weary  (i.e.,  when  he  shall  have 
fatigued  himself  with  observing  burdensome  rites ;  1  Kings 
18.  26.  Ac),  on  the  high  place  (cf.  ch.  15.  2),  and  shall  come 
to  his  sanctuary  (of  the  idol  Chemosh  on  Mount  Nebo)  to 
pray,  he  shall  not  prevail:"  he  shall  efliect  nothing  by  his 
prayers.  [Maueer.]  13.  since  that  time— rather,  "re- 
specting that  time."  [Horsley.]  Barnes  translates  it, 
"formerly,"  in  contrast  to  "but  now"  (v.  14):  heretofore 
former  prophecies  (Exodus  15. 15 ;  Numbers  21. 29)  have  been 
given  as  to  Moab,  of  which  Isaiah  has  given  the  substance : 
but  now  a  definite  and  steady  time  also  is  fixed.  141.  three 
years  .  .  .  hireling — Just  as  a  hireling  has  his  fixed  term 
of  engagement,  which  neither  he  nor  his  master  will  allow 
to  be  added  to  or  to  be  taken  from,  so  the  limit  within 
which  Moab  is  to  fall  is  unalterably  fixed  (ch.  21. 16).  Ful- 
filled about  the  time  when  the  Assyrian  led  Israel  into 
captivity.  The  ruins  of  Elealeh,  Heshbon,  Medeba,  Dibon, 
&c.,  still  exist  to  confirm  the  Inspiration  of  Scripture.  The 
accurate  particularity  of  specification  of  the  places  3000  years 
ago,  confirmed  by  modern  research,  is  a  strong  testimony 
to  the  truth  of  prophecy. 


CHAPTER  XVII. 

Ver.  1-11.  Prophecy  concerning  Damascus  and  its 
Ally  Samaria,  i.  e.,  Syria  and  Israel,  which  had  leagued 
together  (ch.  7.  and  8).  Already,  Tiglath-pileser  had  car- 
ried away  the  people  of  Damascus  to  Kir,  in  the  fourth 
year  of  Ahaz  (2  Kings  16.9) ;  but  now  in  Hezeklah's  reign 
a /ariAer  overthrow  is  foretold  (Jeremiah  49. 23;  Zechariah 
9. 1).  Also,  Shalmaneser  carried  away  Israel  from  Samaria 
to  Assyria  (2  Kings  17. 6 ;  18. 10. 11)  in  the  sixth  year  of  Heze- 
kiah  of  Judah  (the  nin^h  year  of  Hoshea  of  Israel).  This 
prophecy  was,  doubtless,  given  previously  in  the  first 
years  of  Hezekiah,  when  the  foreign  nations  came  into 
nearer  collision  with  Judah,  owing  to  the  threatening 
aspect  of  Assy  ria.  Damascus — put  before  Israel  (Ephraim, 
v.  3),  which  is  chiefiy  referred  to  in  what  follows,  because 
it  was  the  prevailing  power  in  the  league :  with  it  Ephraim 
either  stood  or  fell  (ch.  7).  a.  cities  of  Aroer  — i.  e.,  the 
cities  round  about  Aroer,  and  under  its  jurisdiction. 
[Gesenitjs.]  So  "cities  with  their  villages"  (Joshua  15. 
44);  "Heshbon  and  all  her  cities"  (Joshua  13.17).  Aroer 
was  near  Rabbah-ammon,  at  the  river  of  Gad,  an  arm  of 
the  Jabbok  (2  Samuel  24.  5),  founded  by  the  Gadites  (Num- 
bers, 32.  34).  for  iloclts— (Ch.  5. 17.)  3.  fortress  .  .  .  cease— 
the  strongholds  shall  be  pulled  down(Samaria  especially: 
Hosea  10.  14 ;  Micah  1.  6 ;  Habakkuk  1.  10).  remnant  of 
Syria- all  that  was  left  after  the  overthrow  by  Tiglath- 
pileser  (2  Kings  16.  9).    as  the  glory  of  .  .  .  Israel-  they 


TJie  Woe  of  IsraeVs  Enemies. 


ISAIAH  XVIII. 


Announcement  to  the  Ethiopinns. 


shall  meet  with  the  same  fate  as  Israel,  their  ally.  ■*. 
glory  of  Jacob  —  the  kingdom  of  Ephraim  and  all  that 
tliej'  rely  on  (Hosea  12.  2;  Micah  1.  5).  fatness  .  .  .  iean— 
{JS'otc,  ch.  10.  Ki.)  5.  harvestman,  &c. — The  inhabitants 
and  wealth  of  Israel  shall  be  swept  away,  and  but  few  left 
behind,  just  as  the  husbandman  gathers  the  corn  and  the 
fruit,  and  leaves  only  a  few  gleaning  ears  and  grapes  (2 
Kings  18.  9-11).  -with  Ills  arm— he  coUectetli  the  standing 
gntin  with  one  arm,  so  that  he  can  cut  it  with  the  sickle 
in  the  otlier  hand.  Replialm— a  fertile  plain  at  the  south- 
west of  Jerusalem  toward  Bethlehem  and  the  country  of 
the  Philistines  (2  Samuel  5.  18-22).  G.  in  It  — i.e.,  in  the 
land  of  Israel.  t-\vo  or  three  ...  In  tUe  top — A  few  poor 
inhabitants  shall  be  left  in  Israel,  like  the  two  or  three 
olive  berries  left  on  the  topmost  boughs,  which  it  is  not 
wortli  while  taking  the  trouble  to  try  to  reach.  7.  look 
to  Ills  Maker— instead  of  trusting  in  their  fortresses— {v.  3 ; 
Micah  7.  7).  8.  groves — A  symbolical  tree  is  often  found 
in  Assyrian  inscriptions,  representing  the  Jwsts  of  heaven 
(Saba),  answering  to  Asteroth  or  Astarte,  the  queen  of 
heaven,  as  B.aal  or  Bel  is  the  king.  Hence  the  expression, 
"  image  of  the  grove,"  is  explained  (2  Kings  21. 7).  images 
—lit.,  images  to  the  sun,  i.e.,  to  Baal,  who  answers  to  the  sun, 
as  Astarte  to  the  hosts  of  heaven  (2  Kings  23.  5 ;  Job  31. 26). 
9.  forsaken  bouglx — rather,  "the  leavings  of  woods," 
what  the  axeman  leaves  when  he  cuts  down  the  grove 
(cf.  t>.  6).  -w^UicU  tliey  left  because  of — rather,  "which 
(the  enemies)  shall  leave  for  the  children  of  Israel;"  lit., 
"shall  leave  (in  departing) /?*om  be/ore  the/ace  of  the  chil- 
dren of  Israel.  [Maurer.]  But  a  few  cities  out  of  many 
shall  be  left  to  Israel,  by  the  purpose  of  God,  executed  by 
the  Assyrian.  10.  forgotten  .  .  .  God  of .  .  .  salvation  .  . . 
rock  —  (Deuteronomy  32.  lo,  18.)  plants— rather,  nursei-y- 
ffrounds,  pleasure-grounds.  [Maurer.]  set  in  —  rather, 
"set  them,"  the  pleasure-grounds,  strange  slips — cuttings 
o/ptante/ro7»i/a?',  and  therefore  valuable.  11.  in  tlie  day 
.  .  .  tby  plant— rather,  "In  the  day  of  thy  planting." 
[HoRSLEY.]  slialt  .  .  .  make  .  .  .  gro-»v — Maurer  trans- 
lates, "  Thou  didst  fence  it,"  viz.,  the  pleasure-ground.  The 
parallel  clause,  "Make  .  .  .  flourish,"  favours  English 
Version.  As  soon  as  thou  plantest  it  grows,  in  tlie  morn- 
ing—i.e.,  immediately  after:  so  in  Psalm  90.  14,  the  Hebrciv, 
"  in  the  morning,"  is  translated  early,  bnt  .  .  .  sliall  be  a 
heap  —  rather,  "but  (promising  as  was  the  prospect)  the 
harvest  is  gone."  [Horsley.]  in  .  .  .  day  of  grief— rather, 
"in  the  day  of  (expected)  posses«io»i."  [Maurer.]  "In  the 
day  of  inundation."  [Horsley.]  of  desperate  sorro-iv — 
rather,  "And  the  sorrow  shall  be  desperate  or  irremedi- 
able." In  English  Version  heap  and  sorrow  may  be  taken 
logetlier  by  hendiad,  "The  heap  of  the  harvest  shall  be 
desperate  sorrow."    [Roseniiui.l,er.] 

Chap.  17.  12-18.  7,  Sudden  Destruction  of  a  Great 
Army  in  Judea  (viz.,  that  of  the  Assyrian  Sennacherib), 
and  Announcement  of  the  Event  to  the  Ethio- 
pian Ambassadors.  The  connection  of  this  fragment 
with  what  precedes  is :  notwithstanding  the  calami- 
ties coming  on  Isi-ael,  the  people  of  God  shall  not  be 
utterly  destroyed  (ch.  6. 12, 13),  the  Assyri.in  spoilers  shall 
perish  (ch.  17.  13,  14).  13.  A^^oe  .  .  .  multitude  —  rather, 
"//o  (Hark)!  a  7wise  of,"  &c.  The  prophet  in  vision  per- 
ceives the  vast  and  mixed  Assj'rian  hosts  {Hebrew,  "  many 
peoples,"  see  note,  ch.  5.  26):  on  the  hills  of  Judah  (so 
"  mountai  ns,"  v.  13) :  but  at  the  "  rebuke"  of  God  they  shall 
"  flee  as  chatf."  to  the  rushing  .  .  .  that  make— rather, 
"the  roaring  .  .  .  roareth"  (cf.  ch.  8.  7;  Jeremiah  6.  23). 
13.  shall  .  .  .  shall  — rather,  "God  rebuketh  (Psalm  9.  5) 
them,  and  theyyZee — are  chased:"  the  event  is  set  before 
the  eyes  as  actually  present,  not  future.  chttfT  of .  ,  . 
ntountnins— threshing-floors  in  the  East  are  in  the  open 
air  on  elevated  places,  so  as  to  catch  the  wind  which  sepa- 
rates the  chafi"  from  the  wheat  (Psalm  88. 13;  Hosea  13.3). 
rolling  thing— any  thing  that  rolls:  stubble.  14.  eve- 
ning .  .  .  before  morning— fulflUed  to  the  letter  in  the 
destruction  "before  morning"  of  the  vast  host  that  "at 
evening-tide"  was  such  a  terror  ("  trouble")  to  Judah ;  on 
the  phrase  see  Psalm  90. 6;  30.5.  hcisnot—vu.,  the  enemy, 
us— the  Jews,  A  general  declaration  of  the  doom  that 
ftwaits  the  foes  of  God's  people  (ch,  51. 17). 
29 


CHAPTER    XVIII. 

Isaiah  announces  the  overthrow  of  Sennacherib's  hosts, 
and  desires  the  Ethiopian  ambassadors,  now  in  Jeru- 
salem,  to  bring  word  of  it  to  their  own  nation,  and  calls 
on  the  whole  world  to  witness  the  event  (v.  3).  As  ch,  17. 
12-U  announced  the  presence  of  the  foe,  so  ch.  18.  foretells 
his  overthrow.  The  heading  in  English  Version,  "  God  will 
destroy  the  Ethiopians,"  is  a  mistake  arising  from  the 
wrong  rendering  "Woe,"  whereas  the  Hebreiv  does  not 
express  a  threat,  bnt  is  an  appeal  calling  attention  (ch.  55, 
I ;  Zechariah  2.  6) :  "  Ho."  He  is  not  speaking  against  but 
to  the  Ethiopians,  calling  on  them  to  hear  his  prophetical 
announcement  as  to  the  destruction  of  their  enemies.  1. 
sliadowing  with  wings— rather,  "land  of  the  winged 
bark:"  i.  e.,  "  barks  with  wing-like  sails,  answering  to  ves- 
sels of  bulrushes"  in  v.  2;  the  word  "rivers,"  in  the  par- 
allelism, also  favours  it ;  so  LXX.  and  Chaldee.  [Ewald.] 
"Land  of  the  clanging  sound  of  wings,"  i.e.,  armies,  as  in 
ch.  8.  8;  the  rendering  "bark,"  or  "ship,"  is  rather  dubi- 
ous. [Maurer.]  The  armies  referred  to  are  those  of  Tlr- 
hakah,  advancing  to  meet  the  Assyrians  (ch.  37.  9).  In 
English  Version,  "shadowing"  means  pro^ecKng'— stretch- 
ing out  its  wings  to  defend  a  feeble  people,  viz.,  the  He- 
brews. [Vitringa.]  The  Hebrew  for  "  wings  "  is  the  same 
as  for  the  idol  Cneph,  which  was  represented  in  temple- 
sculptures  with  wings  (Psalms  91.  4).  beyond— Meroe, 
the  island  between  the  "rivers"  Nile  and  Astaboras  is 
meant,  famed  for  its  commerce,  and  perhaps  the  seat  of 
the  Ethiopian  government,  hence  addressed  here  as  rep- 
resenting the  whole  empire:  remains  of  temples  are  still 
found,  and  the  name  of  "  Tirhakah  "  in  the  inscriptions. 
This  island-region  was  probably  the  chief  part  of  Queen 
Candace's  kingdom  (Acts  8,27),  For  "beyond"  others 
translate  less  lit.,  "which  borderest  on,"  Ethiopia— 2tt., 
Citsh.  Horsley  is  probably  right  that  the  ultimate  and 
fullest  reference  of  the  prophecy  is  to  the  restoration  of  the 
Jews  in  the  Holy  Land  through  the  instrumentality  of 
some  distant  people  skilled  in  navigation  (v.  2;  ch.  60.  9, 
10;  Psalm  45.  15;  68.31;  Zephaniah  3.10):  perhaps  Eng- 
land. Phoenician  voyagers  coasting  along  would  speak 
of  all  Western  remote  lands  as  "beyond"  the  Nile's 
mouths.  "Cush,"  too,  has  a  wide  sense,  being  applied 
not  only  to  Ethiopia,  but  Arabia  Deserta  and  Felix,  and 
along  the  Persian  Gulf,  as  far  as  the  Tigris  (Genesis  2. 13). 
3.  amhnesador*— messengers  sent  to  Jerusalem  at  the  time 
that  negotiations  passed  between  Tirhakah  and  Hezekiah 
against  the  expected  attack  of  Sennacherib  (ch.  37.  9).  by 
.  .  .  sea— on  the  iV"t7e  (ch.l9.  5):  as  what  follows  proves. 
vessels  of  bulrushes— light  canoes,  formed  of  papyrus, 
daubed  over  with  pitch:  so  the  "ark"  in  which  Moses 
was  exposed  (Exodus  2.  3).  Go— Isaiah  tells  them  to  take 
back  the  tidings  of  what  God  is  about  to  do  (v.  4)  against 
tlie  common  enemy  of  both  Judah  and  Ethiopia,  scat- 
tered and  peeled— rather,  strong  and  energetic.  [Maurer.] 
The  Hebrew  for  "■strong  "  is  lit.,  drawn  out  (Margin,  Psalm 
36.10;  Ecclesiastes  2.  3).  "Energetic,"  Zi<.,  sAarp  (Haliak- 
kuk  1.  8 ;  Margin,  the  verb  means  to  sharpen  a  sword,  Eze- 
kiel  21. 15, 16) ;  also  polished.  As  Herodotus  (3.  20, 114)  cha- 
racterizes the  Etliiopians  as  "the  tallest  and  fairest  of 
men,"  G.  V.  Smith  translates,  "  tall  and  comely :"  lit.,  car-  • 
tended  (ch.  45. 14,  "  men  of  stature  ")  and  polished  (the  Ethl- 
opians  had  smooth,  glossy  skins).  In  English  Versioii  thei- 
reference  is  to  the  Jews,  scattered  outcasts,  and  loaded' 
with  indignity  (lit.,  having  their  hair  torn  off.  Horsley), 
terrible — the  Ethiopians  famed  for  warlike  prowess.  [Ro- 
Senmuller.]  The  Jeivs  who,  because  of  God's  plague, 
made  others  to  fear  the  like  (Deuteronomy  28. 37).  Rather, 
"awfully  remarkable."  [Horsley.]  God  puts  the  "ter- 
ror" of  His  people  Into  the  surrounding  nations  at  the. 
first  (Exodus  23.  27;  Jo.shua  2.  9);  so  it  shall  bo  again  \tx> 
the  latter  days  (Zechariah  12.  2,  3).  fVom  .  .  .  begin- 
ning hitherto — so  English  Version  rightly.  But  Gksb- 
Nius,  "  to  the  terrible  nation  (of  upper  Egypt)  and  further 
beyond"  (to  the  Ethiopians  properly  so  called),  nwtiwl. 
out — Hebrciv,  of  line,  line.  The  measuring  line  was  usedj 
in  destroying  buildings  (ch,  34.  11;  2  Kings  21.  13;  Lameu.^- 
tations  2.8),    Hence,  actively,  it  means  hero  "a  peopifr- 

449 


tjhriet's  Kingdom  shall  Strengthen. 


ISAIAH  XIX. 


Prophecy  as  to  Egypt, 


meting  out"— Bin  all-destroying  people;"  which  suits  the 
context  bettei-  than  "meted,"  passively.  [Maurer.] 
HOR31.EY,  understanding  it  of  the  Jews,  translates  it,  "  Ex- 
pecting, expecting  (in  a  continual  attitude  of  expectation 
of  Messiali)  and  trampled  under  foot:"  a  graphic  picture 
of  them.  INIost  translate,  of  strength,  strength  (from  a  root, 
to  brace  the  sinews),  i.  e.,  a  most  potver/ul  people,  trodden 
do-»vT»— true  of  the  Jews.  But  MauRER  translates  it  ac- 
tively, a  people  treading  underfoot  all  its  enemies,  i.  e.,  vic- 
torious (ch.  It.  25),  viz.,  the  Ethiopians,  spoiled—"  cut  up." 
The  Nile  is  formed  by  the  junction  of  many  streams  in 
Abyssinia,  the  Atbara,  the  Astapus  or  Blue  river  (between 
which  two  rivers  Meroe,  the  "  Ethiopia  "  here  meant,  lies), 
and  the  Astaboras  or  White  river;  these  streams  wash 
doivn  the  soil  along  their  banlis  in  the  "land"  of  Upper 
EgJ'pt,  and  deposit  it  on  that  of  Lower  Egypt.  G.  V. 
Smith  translates  it,  "  Divide."  Horsley  takes  it  fig.  of  the 
conquering  ormies  which  have  often  "spoiled"  Jxidea.  3. 
see  ye  .  .  .  liear  ye— rather,  ye  shall  see — shall  hear.  Call 
to_  the  whole  earth  to  be  witnesses  of  what  Jehovah  ("  He  ") 
is  about  to  do.  He  will  "lift  up  an  ensign,"  calling  the 
Assyrian  motley  hosts  together  (ch.  5.  26)  on  "the  moun- 
tains" round  Jerusalem  to  their  own  destruction.  This 
(ch.  18.)  declares  the  coming  overthrow  of  those  armies 
■whose  presence  is  announced  in  ch.  17. 12, 13.  The  same 
motive,  which  led  Hezekiah  to  seek  aid  from  Egypt,  led 
him  to  accept  gladly  the  Ethiopian  Tirhakah's  aid  (ch.  36. 
6;  37.  9).  Ethiopia,  Egypt,  and  Judea  were  probably 
leagued  together  against  the  common  enemy,  713  B.  c. 
See  notes  on  ch.  22.,  where  a  difference  of  tone  (as  referring 
to  a  different  period)  as  to  Ethiopia  is  observable.  HoRS- 
i^EY  takes  the  "ensign"  to  be  the  cross,  and  the  "trumpet" 
the  Gospel  trumpet,  which  shall  be  sounded  more  loudly 
In  the  last  days.  4.  take  .  .  .  rest  .  .  .  consider — I  will 
calmly  look  on  and  not  interpose,  whilst  all  seems  to  prom- 
ise success  to  the  enemy ;  yfhanfig.,  "  the  sun's  heat "  and 
"the  night  dews  "  ripen  their  "harvest;"  but  "before" 
it  reaches  its  maturity  I  will  destros"^  it  {v.  5;  Ecclesiastes 
8. 11,  12).  like  a  elear  heat — rather,  "at  tlie  time  of  the 
clear  (serene)  heat."  [Maurer.]  upon  kerbs— answer- 
ing to  "harvest"  in  the  parallel  clause.  Maurer  trans- 
tales,  "in  the  sun-light"  (Job  31.  26;  37.21;  Habakkuk  3. 
4).  like  .  .  .  dew^— rather,  "at  the  time  of  the  dew-cloud" 
God's  "silence"  is  mistaken  by  the  ungodly  for  consent; 
His  delay  in  taking  vengeance  for  forgetfulness  (Psalm 
50.21);  so  it  shall  be  before  the  vengeance  which  in  the 
last  day  shall  uslier  in  the  restoration  of  the  Jews  (ch.  34. 1- 
8;  57. 11,  end  of  the  verse ;  2  Peter  3.  3-10).  5.  For— rather, 
Jiut.  i»erfect— perfected.  When  the  enemy's  plans  are  on 
the  verge  of  completion,  sour  grape  .  .  .  flower— rather, 
"when  the  flower  shall  become  the  ripening  grape." 
[Mauker.]  sprigs— the  shoots  with  the  grapes  on  them. 
God  will  not  only  disconcert  their  present  plans,  but  pre- 
vent them  forming  any  future  ones.  Horsley  takes  the 
"harvest"  and  vintage  here  as  referring  to  purifying 
judgments  which  cause  the  excision  of  the  ungodly  from 
the  earth,  and  the  placing  of  the  faithful  in  a  state  of 
peace  on  the  earth:  not  the  last  judgment  (John  15.  2;  Rev- 
elation 14.  15-20).  6.  birds  .  .  .  beasts— transition  from 
the  image  "sprigs,"  "  branches,"  to  the  thing  meant;  the 
Assyrian  soldiers  and  leaders  shall  be  the  prey  of  birds 
and  beasts,  the  whole  year  through,  "winter"  and  "sum- 
mer," so  numerous  shall  be  their  carcasses.  Horsley 
translates  the  Hebreto  which  is  singular:  "upon  iZ,"  not 
"  upon  them:"  the  "  it"  refers  to  God's  "dwelling-place  " 
(v.  4)  in  the  Holy  Land,  which  Antichrist  ("the  bird  of 
prey"  with  the  "beasts,"  his  rebel  hosts)  is  to  possess 
himself  of,  and  where  he  Is  to  perish.  7.  present  .  .  .  peo- 
ple scntteied  and  peeled— For  the  right  rendering,  see 
note  on  v.  2.  The  repetition  of  epithets  enhances  the 
honour  paid  to  Jehovah  by  so  mighiy  a  nation.  The  Ethi- 
opians, wonder-struck  at  such  an  interposition  of  Jehovah 
In  behalf  of  His  people,  shall  send  gifts  to  Jerusalem  in 
His  honour  (ch.  16.  1 ;  Psalm  68.  31 ;  72.  10).  Thus  tramkUe, 
"  a  present— /rowi  a  people."  Or  translate,  as  English  Ver- 
sion, "the  present"  will  mean  "the  people"  of  Ethiopia 
converted  to  God  (Romans  15.  16).  Horsley  takes  the 
people  converted  to  Jehovah,  as  the  Jews  in  the  latter 
450 


days,  place  of  the  name— where  Jehovah  peculiarly 
manifests  His  glory.  Acts  2. 10  and  8.  27  show  how  wor- 
shippers came  up  to  Jerusalem  from  "  Egypt "  and  "  Ethi- 
opia." Frumentius,  an  Egyptian,  in  the  4th  century,  con- 
verted Abyssinia  to  Christianity;  and  a  Christian  church, 
under  an  abuna  or  bishop,  still  flourishes  there.  Tlie  full 
accomplishment  is  probably  still  future. 

CHAPTER   XIX. 

Ver.  1-25.  Chaps,  19.  and  20.  are  connected,  but  with  an 
Interval  between.  Egypt  had  been  held  by  an  Ethiopian 
dynasty,  Sabacho,  Sevechus,  or  Sabacho  II.,  and  Tlrha- 
kah,  for  forty  or  flfty  years.  Sevechus  (called  So,  the  ally 
of  Hoshea,  2  Kings  17. 4)  retired  from  Lower  Egypt  on  ac- 
count of  the  resistance  of  the  priests;  and  perhaps  also, 
as  the  Assyrians  threatened  Lower  Egj'pt.  On  his  with- 
drawal, Sethos,  one  of  the  priestly  caste,  beoanie  supreme, 
having  Tanis  ("Zoan")  or  else  Memphis  as  his  capital,  718 
B.  c. ;  whilst  the  Ethiopians  retained  Upper  Egypt,  with 
Thebes  as  its  capital,  under  Tirhakah.  A  third  native 
dynasty  was  at  Sals,  In  the  west  of  Lower  Egypt;  to  this 
at  a  later  period  belonged  Psammetichus,  the  first  who 
admitted  Greeks  into  Egypt  and  its  armies;  he  was  one 
of  the  dodecarchy ,  a  number  of  petty  kings  between  whom 
Egypt  was  divided,  and  by  aid  of  foreign  auxiliaries  over- 
came the  rest,  670  b.  c.  To  the  divisions  at  this  last  time, 
Gesenius  refers  v.  2;  and  to  Psammetichus,  v.  4,  "a  cruel 
lord."  The  dissensions  of  the  ruling  castes  are  certainly 
referred  to.  But  the  time  referred  to  is  much  earlier  than 
that  of  Psammetichus.  In  v.  1,  the  invasion  of  Egypt  is 
represented  as  caused  by  "tlie  Lord;"  and  in  v.  17, 
"Judah"  is  spoken  of  as  "a  terror  to  Egypt,"  which  it 
could  hardly  have  been  by  itself.  Probably,  therefore,  the 
Assyrian  invasion  of  Egypt  under  Sargon,  when  Judah 
was  the  ally  of  Assyria,  and  Hezekiah  had  not  yet  refused 
tribute  as  he  did  in  the  beginning  of  Sennacherib's  reign, 
is  meant.  That  Assyria  was  in  Isaiah's  mind  appears 
from  the  way  in  wliich  it  is  joined  with  Israel  and  Egypt 
in  the  worship  of  Jehovah  (v.  24,  25).  Thus  the  dissensions 
referred  to  (v.  2)  allude  to  the  time  of  the  withdrawal  of 
the  Ethiopians  from  Lower  Egypt,  probably  not  without 
a  struggle,  especially  with  the  priestly  caste;  also  to  the 
time  when  Sethos  usurped  the  throne,  and  entered  on  the 
contest  with  the  military  caste,  by  the  aid  of  the  town 
populations:  when  the  Saltic  dynasty  was  another  cause 
of  division.  Sargon's  reign  was  between  722-715  B.  c,  an- 
swering to  718  B.  c,  when  Sethos  usurped  his  throne.  [G. 
V.  Smith.]  1.  burden— (iV^o^e,  ch.  13.  1.)  upon  . . .  cloud 
— (Psalm  104.3;  18.10.)  come  into  Egypt— to  inflict  ven- 
geance. "Egypt,"  in  Hebreiv,  Misrahn, plural  form,  to  ex- 
press the  two  regions  of  Egypt.  Bunsen  observes.  The 
title  of  their  kings  runs  thus:  "Lord  of  Upper  and  Lower 
Egypt."  idols— the  bull,  crocodile,  <fec.  The  idols  poeti- 
cally are  said  to  be  "  moved"  with  fear  at  the  presence  of 
one  mightier  than  even  they  were  supposed  to  be  (Exodus 
12. 12;  Jeremiah  43. 12).  3.  set— stir  up.  Genesius  tratis- 
latcs,  "arm."  Egypt  against  Egypt  — Lower  against 
Upper:  and  Sai tic  against  both.  (See  ch.  8. 10.)  Newton 
refers  it  to  the  civil  wars  between  Apries  and  Amasis  at 
the  time  of  Nebuchadnezzar's  invasion ;  also  between 
Tachos,  Nectanebus,  and  the  Mendesians,  just  before 
Ochus  subdued  Egypt,  kingdom  against  kingdom— The 
LXX.  have  "nome  against  nome;"  Egypt  was  divided 
into  forty-two  names  or  districts.  3.  spirit— ivisdoni,  for 
which  Egypt  was  famed  (ch.  31.  2;  1  Kings  4. 30;  Acts  7.  22); 
answering  to  "counsel"  in  the  parallel  clause,  fall— i«., 
be  poured  out,  i.e., he  made  void  (Jeremiah  19.7).  They 
shall  "seek"  help  from  sources 'that  can  afford  none, 
"charmers,"  <fcc.  (ch.  8. 19).  charmers— Zt7.,  those  making  a 
faint  sound:  the  soothsayers  Imitated  the  faint  soun  .1 
which  was  attributed  to  the  spirits  of  the  dead  (J\''ote,  ch. 
8.19).  4.  cruel  lord— Sargon,  in  Hebreto  it  is  lords;  brt 
plural  is  often  used  to  express  greatness,  where  one  alone 
is  meant  (Genesis  39.  2).  The  parallel  word  "  king"  (singu- 
lar) proves  it.  Newton  makes  the  general  reference  to  be 
to  Nebuchadnezzar,  and  a  particular  reference  to  Camby- 
ses,  son  of  Cyrus  (who  killed  the  Egyptian  god,  Apis),  and 


i*,  uphecy  as  to  Egypt. 


ISAIAH  XIX. 


Her  Odlittg  to  (he  Church, 


Ochus,  Persian  conquerors  of  Egypt,  noted  for  their  "  fierce 
cruelty."  Gesknius  refers  it  to  Psammetichus,  who  had 
brought  into  Egypt  Greelc  and  other  foreign  mercenaries 
to  subdue  the  other  eleven  princes  of  the  dodecarchy.  5. 
the  8ca — the  yUe.  Physical  calamities,  it  is  observed  in  his- 
tory, often  accompany  political  convulsions  (Ezekiel  :}0. 12). 
The  Nile  shall "  failif  to  rise  to  its  wonted  height,  the  result 
Of  which  will  be  barrenness  and  famine.  Its  "  waters"  at 
the  time  of  the  overflow  resemble  "a  sea"  (Pliny,  H.  JV., 
So.  11);  and  it  is  still  called  Ei-Bahr,  "the  sea,"  by  the 
Egyptians  (ch.  18.2;  Jercmiali  51. 36).  A  public  record  is 
kept  at  Cairo  of  the  daily  rise  of  the  water  at  the  proper 
time  of  overflow,  viz.,  August:  if  it  rise  to  a  less  height 
than  twelve  cubits,  it  will  not  overflow  the  land,  and 
famine  must  be  the  result.  So,  also,  when  it  rises  higher 
than  sixteen ;  for  the  waters  are  not  drained  off  in  time 
sufllcient  to  sow  the  seed.  G.  tliey  shall  turn  the  rivers 
— rather,  "  the  streams  shall  become  putrid;"  t.  e.,  the  ar- 
tificial streams  made  for  irrigation  shall  become  stagnant 
and  offensive  when  the  waters  fail.  [Maurer.]  Horsley, 
■with  LXX.,  translates,  "And  waters  from  tlie  sea  sliall  be 
drunk:"  by  the  failure  of  the  river- water  they  shall  be 
reduced  to  sea- water,  brooksof  defence— rather,  "canals 
of  Egypt:"  canals,  lit.,  "Xiles,"  i\'ite  canals,  the  plural  of 
the  Egyptian  term  for  the  great  river.  The  same  Hebrew 
word,  Malzor,  whence  comes  Mitzraim,  expresses  Egypt, 
and  a  place  of  "defence."  Horsley,  as  English  Version 
translates  it,  "embanked  canals."  reeds  .  .  .  flags — the 
papyrus.  "Reed  and  rush:"  utter  withering.  7.  paper 
reeds  —  rather,  imstures,  lit.,  places  naked  of  wood,  and 
famed  for  rich  herbage,  on  the  banks  of  the  Nile.  (Gbse- 
Nius.]  Cf.  Genesis  13. 10;  Deuteronomy  11. 10.  Horsley 
lran.^laics,  "Nakedness  upon  the  river,"  descriptive  of 
the  appearance  of  a  river  when  its  bottom  is  bare,  and  its 
banks  stripped  of  verdure  by  long  drought:  so  Vulgate. 
the  brooks — the  river,  month — rather,  the  source.  [Vul- 
gate.] "  Even  close  to  the  river's  side  vegetation  shall  be 
so  withered  as  to  be  scattered  in  the  shapeof  powder  Ijy  the 
wir.d"  (Engli.ih  Versioti,  "driven  away").  [Horsley.]  8. 
fis!icrs — The  Nile  was  famed  for  fish  (Numbers  11.5);  num- 
bers would  be  thrown  outof  emploj'ment  by  the  failure  of 
fishes,  angle— a /looA-.  Used  in  the  "  brooks"  or  canals,  as 
the  "  net"  was  in  "  the  waters"  of  the  river  itself,  9.  fine 
flax— Gesexil'S,  for  "fine,"  translates,  "combed:"  fine 
lin--n  was  worn  bj-  the  rich  only  (Luke  16. 19).  Egypt  was 
famous  for  it  (Exodus  9.  31;  livings  10.28;  Proverbs  7.  16 ; 
Ezekiel  27. 7).  The  processes  of  its  manufacture  are  repre- 
sented on  the  Egyptian  tombs.  Israel  learned  the  art  in 
Ejrypt  (Exodus  26.  :;6i.  The  cloth  now  found  on  the  mum- 
mies was  linen,  as  is  shown  by  the  microscope.  Wilkik- 
sox  mentions  linen  from  Egypt  which  has  510  (or  270 
double)  threads  in  one  inch  in  the  warp;  whereas  some 
moilern  cambric  has  but  160.  [Barxes.]  net-works — 
rather,  tchite  cloth  (Esther  1.6;  8. 16).  10.  In  the  purposes— 
taWicy, the  foundations,  i.  e.,  "the  nobles  shall  be  broken"  or 
brought  low:  soch.3. 1;  Psalm  11.3;  cf. i'.  13,  "The  princes 
—the  stay  of  the  tribes."  The  Araljs  call  a  prince  "a. pil- 
lar of  tlie  people."  [Macrer.]  "  Their  weaving-frames." 
[Horsley.]  "Dykes."  [Barnes.]  all  that  make  sluices, 
&c. — "  makers  of  dams,'"  made  to  confine  the  waters  which 
overflow  from  the  Nile  in  artificial  fish-ponds.  [Horsley.] 
"Makers  of  gain,"  i.  <?.,  the  common  people  who  have  to 
earn  their  livelihood,  as  opposed  to  the  "nobles"  previ- 
ously. [Maurer.]  11.  Zoan— The  Greeks  called  it  Tanis, 
a  city  of  Lower  Egypt,  east  of  the  Tanitic  arm  of  the  Nile, 
now  San;  it  was  one  of  the  nearest  Egyptian  towns  to 
Palestine  (Numbers  13.  22),  the  scene  of  Moses'  miracles 
(Psalm  78.12,43).  It,  or  else  Memphis,  was  the  capital 
under  Sethos.  I  am  .  .  .  son  of  the  -wise  .  .  .  kings — Ye 
have  no  advice  to  suggest  to  Pharaoh  in  the  crisis,  not- 
Withstanding  that  ye  boast  of  descent  from  wise  and  royal 
ancestors.  The  priests  were  the  usual  "counsellors"  of 
the  Egyptian  king.  He  was  generally  chosen  from  the 
priestly  caste,  or,  if  from  the  warrior  caste,  he  was  ad- 
mitted into  the  sacred  order,  and  was  called  a  priest.  The 
priests  ai"e,  therefore,  meant,  by  the  expression,  "son  of 
the  wise,  and  of  ancient  kings:"  this  was  their  favourite 
boast  (Herodotus,  2.  141 ;  cf.  Amos  7, 14 ;  Acts  23.  C ;  Philip- 


pians  3.  5).  "Pharaoh"  was  the  common  name  of  all  the 
kings:  Sethos,  probably,  is  here  meant.  IvJ.  let  them 
know — t.  e.,How  Is  it  that,  with  all  their  boast  of  know- 
ing the  future  (Diodorus,  1. 81),  they  do  not  know  what 
Jehovah  of  hosts,  &.c.  13.  Xoph — called  also  Moiih  ;  Greek, 
Memphis  {Hosea,  9.  G);  on  the  western  bank  of  the  Nile, 
capital  of  Lower  Egypt,  second  only  to  Thebes  in  all 
Egypt:  residence  of  tlae  kings,  until  the  Ptolemies  re- 
moved to  Alexandria ;  the  word  means  the  port  of  the 
grood  (Plutarch).  The  military  caste  probablj- ruled  in  it: 
"they  also  are  deceived,"  in  fancying  their  country  secure 
from  Assyrian  invasion,  stay  of  .  .  .  tribes— rather, 
"corner-stone  of  her  castes"  [Maurer],  i.  e.,  the  princes, 
the  two  ruling  castes,  the  priests  and  the  warriors: 
image  from  a  building  which  rests  mainly  on  its  corner- 
stones (v.  10,  ^To/e  ,•  ch.  2S.  16 ;  Psalm  US.  22 ;  Numbers  24. 17 ; 
Margin;  Judges  20.  2;  1  Samuel  14.  38,  Afarfiri'/i  ,•  Zechariah 
10.  4).  14.  err  in  every  -work  thereof— referring  to  the 
anarchy  arising  from  their  internal  feuds.  Horsley 
translates,  "  with  respect  to  all  i/w  (God's)  works;"  they 
misinterpreted  God"s  dealings  at  every  step.  "Mingled" 
contains  the  same  image  as  "drunken:"  as  one  mixes 
spices  with  wine  to  make  it  intoxicating  (ch.  5.  22;  Prov- 
erbs 9.  2,  5),  so  Jehovah  has  poured  among  them  a  spirit 
of  giddiness,  so  that  they  are  as  helpless  as  a  "  drunken 
man."  15.  -work  for  Egypt— nothing  which  Egypt  can 
do  to  extricate  itself  from  the  difficulty,  head  or  tail- 
high  or  low  (v.  11-1j,  and  8-10).  branch  or  rush— the  lofty 
palm  branch  or  the  humble  reed  (ch.  9.  14,  15;  10.  33,  &1). 
16.  like  .  .  .  women— timid  and  helpless  (Jeremiah  51. 
30;  Nahum  3.  13).  shaking  of  .  .  .  hand— his  judgments 
by  means  of  the  invaders  (ch.  10.  5,  32;  11.  15).  IT.  Jndali 
.  .  .  terror  unto  Egypt— not  by  itself:  but  at  this  time 
Hezekiah  was  the  active  subordinate  ally  of  Assyria  in 
its  invasion  of  Egypt  under  Sargon.  Similarly  to  the  alli- 
ance of  Judah  with  Assyria  here  is  2  Kings  2:}.  £9,  where 
Josiah  takes  the  field  against  Pharaoh-uecho  of  Egypt, 
probably  as  ally  of  Assyria  against  Egypt.  [G.  V.  Smith.] 
ViTRiXGA  explains  it  that,  Egypt  in  its  calamities  wouM 
remember  that  prophets  of  Jndah  had  foretold  thou,  and 
so  Judah  would  be  "a  terror  unto  Egypt."  thereof— of 
Judah.  It— Egypt.  18-33.  Suffering  shall  lead  to  repent- 
ance. Struck  with  "terror"  and  "afraid"  (r.  17)  becau.se 
of  Jehovah's  judgments,  Egypt  shall  be  converted  to 
Him:  nay,  even  Assyria  shall  join  in  serving  Him;  so 
that  Israel,  Assyria,  and  Egypt,  once  mutual  fots,  shall 
be  bound  together  by  the  tie  of  a  common  faith  as  one 
people.  So  a  similar  issue  from  other  prophecies  (ch.  18. 
7;  23.  18).  five  cities— t.  e.,  several  cities,  as  in  ch.  17.  6;  3(». 
17;  Genesis  43.  34 ;  Leviticus  26.  8.  Rather,  yiie  definite 
cities  of  Lower  Egypt  (v.  11.  13;  ch.  30.  4),  which  had  close 
intercourse  with  the  neighbouring  Jewish  cities  [Mau- 
rer]; some  saj',  Heliopolis,  Leontopolis  (else  Diospolis), 
Migdol,  Daphne  ^Tahpanes),  and  Memphis,  language 
of  Canaan— i.  e.,  of  the  Hebrews  in  Canaan,  the  language 
of  revelation.  Eig.  for.  They  shall  embrace  the  Jewish 
religion:  so  "a  pure  language"  and  conversion  to  God  are 
connected  in  Zephaniah  3. 9;  as  also  the  first  confounding 
and  multiplication  of  languages  was  the  punishment  of 
tlie  making  of  gods  at  Babel,  other  than  the  One  God. 
Pentecost  (Acts  2.  4)  was  the  counterpart  of  Babel :  the 
separation  of  nations  is  not  to  hinder  the  unity  of  faith  ; 
the  full  realization  of  this  is  yet  future  (Zechariah  14.9; 
John  17.  2n.  The  next  clause,  "  swear  to  the  Lord  of 
Hosts,"  agrees  with  this  view,  i.  e.,  bind  themselves  to 
Him  by  solemn  covenant  (ch.  45.  23;  6.5. 16;  Deuteronomy 
6.13).  city  of  destruction — Onias;  "city  of  the  «i/H,"  t.  e.. 
On,  orHeliopoiis;  he  pcfsuaded  Ptolemy  Philometer  (149 
B.C.)  to  let  him  build  a  temple  in  the  prefecture  (nome) 
of  Heliopolis,  on  the  ground  that  it  would  induce  Jews  to 
reside  there,  and  that  the  very  site  was  foretold  by  Isaiah 
600  years  before.  The  reading  of  the  Hebrew  text  is, 
however,  better  supported,  "  city  of  destruction ;"  referring 
to  Leontopolis.  the  site  of  Onias'  temple:  which  casts  a 
reproach  on  that  city  because  it  was  about  to  contain  a 
temple  rivalling  the  only  sanctioned  temple,  that  at  Jeru- 
salem. Maurer,  with  some  MSS.,  reads  "  city  of  defence," 
or  "deliverance;"  viz.,  Memphis,  or  some  such  city,  to 

451 


The  Pi-edicted  Captivity 


ISAIAH  XX. 


of  Egypt  and  Ethiopia. 


■which  God  was  about  to  send  "a  saviour"  (u.  20),  to  "de- 
liver tliem."  19.  altar— not  for  sacrifice,  but  as  the  "  pil- 
lar" for  memorial  and  worship  (Joshua  22.  22-26).  Isaiah 
does  not  contemplate  a  temple  in  Egypt:  for  the  only  legal 
lemple  was  at  Jerusalem;  but,  like  the  patriarchs,  they 
t  liall  have  altars  in  various  places,  pillar— such  as  Jacob 
reared  (Genesis  28. 18 ;  35. 11) ;  it  was  a  common  practice  in 
Kgypt  to  raise  obelisks  commemorating  Divine  and  great 
tvents.  at  tlie  border— of  Egypt  and  Judah,  to  proclaim 
to  both  countries  the  common  faith.  This  passage  shows 
how  the  Holy  Spirit  raised  Isaiah  above  a  narrow-minded 
nationality  to  a  charityanticipatory  of  gospel  catholicity. 
'ZO.  it— the  altar  and  pillar,  a  sign— (of  the  fulfilment  of 
prophecy)  to  their  contemporaries,  a  >vitness— to  their 
descendants,  unto  tlie  Lord— no  longer,  to  their  idols, 
but  to  Jehorah.  for  tiiey  gliall  ci-y— or,  "a  sign,  &c.,  that 
they  cried,  &e„  and  He  sent  to  them  a  saviour :"  probably, 
Alexander  thb  Great  (so  "a  great  one"),  whom  the  Egyp- 
tians welcomed  as  a  deliverer  (&')•ee^•,  Sotor,  a  title  of  the 
Ptolemies)  out  of  the  hands  of  the  Persians,  who  under 
Cambyses  had  loen  their  "oppressors."  At  Alexandria, 
called  from  him,  the  Old  Testament  was  translated  into 
Greek  for  the  « ireek-speaking  Jews,  wlio  in  large  num- 
bers dwelt  in  Egypt  under  the  Ptolemies,  his  successors. 
Messiah  is  the  antitype  ultimately  intended  (cf.  Acts  2.10, 
"Egypt"),  ai.  oblation— unbloody.  33.  Iieal— as  de- 
scribed (v.  18-20).  rctiirii— for  heathen  sin  and  idolatry 
are  an  apostasy  from  primitive  truth.  33.  Uigli^vay— 
free  communication,  resting  on  the  higliest  basis,  the 
common  faitli  of  both  (y.  18 ;  ch.  11. 16).  Assyria  and  Egypt 
were  joined  under  Alexander  as  parts  of  his  empire:  Jews 
and  proselytes  from  both  met  at  the  feasts  of  Jerusalem. 
A  type  of  gospel  times  to  come,  serve  -witli- serve  Jeho- 
vah with  the  Assyrians.  So  "serve"  is  used  absolutely 
(Job  30. 11).  34.  tliird— the  three  shall  be  Joined  as  one 
nation,  blessing— the  source  of  blessings  to  other  nations, 
and  the  object  of  their  benedictions,  in  tlie  mid«t  of  tlie 
land— ratlier,  earth  (Micali  5.  7).  Judah  is  designed  to  be 
tlis  grand  centre  of  the  whole  earth  (Jeremiah  3. 17).  35. 
"VVliom— rather.  Which,  viz.,  "  the  land,"  or  "  earth,"  i.  e., 
the  people  of  it,  [Mauker.]  my  people  — the  peculiar 
designation  of  Israel  the  elect  people,  here  applied  to 
Egypt  to  express  its  entire  admission  to  religious  privi- 
leges (Romans  9.  24-20 ;  1  Peter  2. 9, 10),  work,  of  my  Uauda 
—spiritually  (Hosea  2.  23;  Ephesians  2. 10). 

CHAPTER    XX. 

Ver.  1-6.    Continuation  of  the  Subject  of  Chap.  19,, 

BUT  AT  A  LATEH  DATE,  CAPTIVITY  OF  EGYPT  AND  ETHI- 
OPIA, In  the  reign  of  Sargon  (722-715  b,  c),  the  successor 
of  Shalmaneser,  an  Assyrian  invasion  of  Egypt  took 
place.  Its  success  is  here  foretold,  and  hence  a  party 
among  the  Jews  are  warned  of  the  folly  of  their  "  expec- 
tation" of  aid  from  Egypt  or  Ethiopia,  At  a  later  period 
(ch,  18.),  when  Tirhakah  of  Etliiopia  was  their  ally,  the 
Ethiopians  are  treated  as  friends,  to  whom  God  announces 
the  overthrow  of  the  common  Assyrian  foe,  Sennaclierib, 
Egypt  and  Ethiopia  in  this  chapter  (v.  3, 4)  are  represented 
as  allied  togethei-,  the  result  no  doubt  of  fear  of  the  com- 
mon foe;  previously  they  had  been  at  strife,  and  the 
Ethiopian  king  had.  Just  before  Sethos'  usurpation,  witli- 
drawn  from  occupation  of  part  of  Lower  Egypt.  Hence, 
"Egypt"  is  mentioned  alone  in  ch.  19,,  which  refers  to  a 
somewhat  earlier  stage  of  the  same  event;  a  delicate 
mark  of  truth,  Sargon  seems  to  have  been  the  king  who 
fln-ished  the  capture  of  Samaria  wiiich  Sjhalraaneser 
began;  the  alliance  of  Hoshea  with  So  or  Sabacho  II,  of 
Ethiopia,  and  his  refusal  to  pay  the  usual  tribute,  pro- 
voked Shalmaneser  to  the  invasion.  On  clay  cylindrical 
seals  found  in  Sennacherib's  palace  at  Koyunjik,  the 
name  of  Sabacho  is  deciphered ;  the  two  seals  are  thought, 
from  the  inscriptions,  to  have  been  attached  to  the  treaty 
of  peace  between  Egypt  and  Assyria,  which  resulted  from 
the  invasion  of  Egypt  by  Sargon,  described  in  this 
chapter;  2  Kings  18.  10  curiously  confirms  the  view  de- 
rived from  Assyrian  inscriptions,  that  tliough  Shalman- 
eser began,  Sargon  finished  the  conquest  of  Samaria; 
"  they  took  it"  (cf,  2  Kings  17.  -1-6).  In  Sargon's  palace  at 
452 


Khorsabad,  inscriptions  state  that  27,280  Israelites  were 
led  captive  by  the  founder  of  the  palace.  Whilst  Shalman- 
eser was  engaged  in  the  siege  of  Samaria,  Sargon  prob- 
ably usurped  tlie  supreme  power  and  destroyed  him;  the 
siege  began  in  723  b.  c,  and  ended  in  721  b,  c,  the  first 
year  of  Sargon's   reign.     Hence  arises   the  paucity  of 
inscriptions  of  the  two  predeccssors*of  Sargon,  Tiglath- 
pileser  and  Shalmaneser;  the  usurper  destroyed  them, 
just  as  Tiglath-pileser  destroyed  those  of  Pul  (Sardanap- 
alus),  the  last  of  the  old  line  of  Ninus ;  the  names  of  his 
father  and  grandfather,  which  have  been  deciphered  in 
the  palace  of  his  son  Sennacherib,  do  not  appear  in  tlie 
list  of  Assyrian  kings,  which  confirms  the  view  that  he 
was  a  satrap  who  usurped  the  throne.    He  was  so  able  a 
general  that  Hezekiah  made  no  attempt  to  shake  off  the 
tribute  until  the  reign  of  Sennacherib;  hence  Judah  was 
not  Invaded  now  as  the  land  of  the  Philistines  and  Egypt 
were.    After  conquering  Israel  he  sent  his  general.  Tar- 
tan, to  attack  the  Philistine  cities,  "Ashdod,"  <&c.,  pre- 
liminary to  his  invasion  of  Egypt  and  Ethiopia;  for  tlie 
line  of  march  to  Egypt  lay  along  the  south-west  coast  of 
Palestine.    The  inscriptions  confirm  the  prophecy;  they 
tell  us  he  received  tribute  from  a  Pharaoli  of  "Egypt;"' 
besides  destroying  in  part  the  Ethiopian  "No-aminon," 
or  Thebes  (Nahum  3.8);  also  that  he  warred  witli  the 
kings  of  "Ashdod,"  Gaza,  Ac,  in  harmony  with  Isaiah 
here;  a  memorial  tablet  of  him  is  found  in  Cyprus  also, 
showing  that  he  extended  his  arms  to  that  island.    His 
reign  was  six  or  seven  years  in  duration— 722-715  b.  c,  [G. 
V.  Smith.]  1.  Tartan— probably  the  same  general  as  was 
sent  by  Sennacherib  against  Hezekiah  (2  Kings  18.  17). 
Gesenius  takes  "Tartan"  as  a  title.    AsUdod — called  by 
the  Greeks  Azotus  (Acts  8.  40) ;  on  the  Mediterranean,  one 
of  the  "five"  cities  of  the  Philistines,    The  taking  of  it 
was  a  necessary  preliminary  to  the  invasion  of  Egypt,  to 
which  it  was  tlie  key  in  that  quarter,  the  Philistines 
being  allies  of  Egj'pt,    So  strongly  did  tlie  Assyrians  for- 
tify it  that  it  stood  a  twenty-nine  years'  s.iege,  when  it 
was   retaken   by   tlie   Egyptian   Psammetichus,    sent— 
Sargon  himself  remained  behind  engaged  with  the  Plico- 
nician  cities,  or  else  led  the  main  force  more  directly  into 
Egypt  out  of  Judah,   [G.  V,  Smith.]     3.  hy—lit.,  by  the 
hand  of  (cf,  Ezekiel  3.  14),    sackcloth— the  loose  outer 
garment  of  coarse  dark  hair-cloth  worn  by  mourners  (2 
Samuel  3,  31)  and  by  prophets,  fastened  at  the  waist  by  a 
girdle  (Matthew  3.  4 ;  2  Kings  1.  8 ;  Zechariah  13,  4),    naked 
— rather,  uncovered;  he  merely  put  otf  the  outer  sack- 
cloth, retaining  still  the  tunic  or  inner  vest  (1  Samuel  19. 
24;  Amos  2, 16;  John  21.  7) ;  an  emblem  to  show  that  Egypt 
should  be  stripped  of  its  possessions;  the  very  dress  of 
Isaiah  v/as  a  silent  exhortation  to  repentance,    3.  tJiree 
years — Isaiah's  symbolical  action  did  not  continue  all 
this  time,  but  at  intervals,  to  keep  it  before  the  people's 
mind  (luring  that  period,  [Rosenmuller,]    Rather,  join 
"three  years"  with  "sign,"  «  three  years'  sign,  i.  e.,  a  sign 
that  a  tliree  years'  calamity  would  come  on  Egypt  and 
Ethiopia  [Barnes],  (ch,  8.  18),    This  is  the  only  instance 
of  a  strictly  symbolical  act  performed  by  Isaiah,    With 
later  prophets,  as  Jeremiah  and  Ezekiel,  such  acts  were 
common.    In  some  cases  tlicy  were  performed,  not  liter- 
ally, but  only  in  prophetic  vision.  Avonder — rather,  ome?i; 
conveying  a  threat  as  to  the  future,  [G.  V,  Smith,]    upon 
— in  reference  to,  against.    4:.  buttoclca  uncovered — Bel.- 
zoNi  says  that  captives  are  found  represented  thus  on 
Egyptian  monuments  (cli,  47,  2,  3;  Nahum  3.  5,  8,  9),  where 
as  here,  Egypt  and  Ethiopia  are  mentioned  as  in  alliance. 
5.  tbey— the  Philistine  .allies  of  Egypt  who  trusted  in  it 
for  help  against  Assyria,    A  warning  to  the  party  among 
the  Jews,  who  though  Judah  was  tlien  the  subordinate 
ally  of  Assyria,  were  looking  to  Egypt  as  a  preferable  ally 
(ch,  30,  7).    Ethiopia  was  their  "  expectation ;"  for  Pales- 
tine had  not  yet  obtained,  but  hoped  for  alliance  with  it. 
Egypt  was  their  "glory,"  i.  e.,  boast  (ch,  13,  19);  for  the 
alliance  with  it  was  completed.    6.  Isle — i.  e.,  coast  on  the 
Mediterranean— Phillstia,  perhaps  Phoinicia  (cf,  ch.  23.  2; 
11, 11;  13.  22;  Psalm  72.  10).    we— emphatical ;  if  Egypt,  in 
whicli  we  trusted,  was  overcome,  how  shall  tve,  a  small 
weak  state,  escape  1 


The  Fall  of  Babylon. 


ISAIAH  XXT. 


Prophecy  as  to  Idumcu 


CHAPTER    XXI. 

Ver.  1-10.  Repetition  of  the  Assurance  given  in 
Chap.  13.  and  11.  to  the  Jews  about  to  be  Captives  in 
Babylon,  that  theiu  Enemy  should  be  Destroyed 
AND  they  be  Delivered.  He  does  not  narrate  the  event, 
but  graphically  supposes  himself  a  "watchman  in  Baby- 
lon, beliolding  the  events  as  they  pass.  1.  desert— the 
champaign  between  Babylon  and  Persia;  it' was  once  a 
desert,  and  it  was  to  become  so  again,  of  the  sea— the 
plain  was  covered  with  the  water  of  the  Euphrates  like  a 
"sea"  (Jeremiali  51.  13,36;  so  ch.  11.15,  tlie  Nile),  until 
Semiramls  raised  great  dams  against  it.  Cyrus  removed 
tliese  dylvcs,  and  so  converted  tlie  whole  country  again 
into  a  vast  desert-marsh.  •»vlilrl'\vln<ls  iu  tlie  south — 
(Job  37.  9;  Zecharlali  9. 11.)  The  south  wind  comes  upon 
Babylon  from  tlie  deserts  of  Arabia,  and  its  violence  is 
the  greater  from  its  course  being  unbroken  along  the 
plain  (Job  1. 19).  desert — the  phxin  between  Babylon  and 
Persia,  terrible  land— Media;  to  guard  against  which 
was  the  object  of  Nitocris'  great  works  (Herodotus,  1. 
185).  Cf.  as  to  "  terrible"  applied  to  a  wilderness,  as  being 
full  of  unknown  dangers,  Deuteronomy  1.  19.  3.  deal- 
etli  trcacheronsly — referring  to  the  military  stratagem 
employed  by  Cyrus  in  taking  Babylon.  It  may  be  trans- 
lated, is  repaid  with  treachery;  tlien  tlie  subject  of  the 
verb  is  Babylon.  She  is  repaid  in  her  own  coin;  ch.  33. 
1;  Habakkuk  2.  8,  favour  tliis.  Go  up — Isaiah  abruptly 
recites  tlie  order  whicli  lie  hears  God  giving  to  tlie 
Persians,  the  instruments  of  His  vengeance  (cli.  13.  3, 
17).  Elam— a  province  of  Persia,  the  original  place  of 
their  settlement  (Genesis  10.  22),  east  of  the  Euphrates. 
Tlie  name  Persia  was  not  in  use  unt'  the  captivity;  it 
means  a  horseman;  Cyrus  first  trained  tlie  Persians  in 
horsemanship.  It  is  a  mark  of  authenticity  tliat  the 
name  is  not  found  before  Daniel  and  Ezekiel.  [Bochart.] 
thereof- the  "sigliing"  caused  fcj/ Babylon  (cli.  14.  7,  8).  3. 
Isaiah  imagines  himself  among  the  exiles  in  Babylon, 
and  cannot  help  feeling  moved  by  the  calamities  which 
come  on  it.  So  for  Moab  (ch.  15.  5;  10.  11).  pnin— (Cf.  ch. 
13.  8 ;  Ezekiel  30.  4, 19 ;  Nahum  2. 10.)  at  the  hearing— The 
Hebrew  may  mean,  "  I  was  so  bowed  down  that  Icoxdd  not 
hear;  I  was  so  dismayed  that  I  could  not  see"  (Genesis  16. 
2;  Psalm  69. 23).  [Maurer.]  4.  panted—"  is  bewildered." 
[Barnes.]  night  of  my  pleasure— the  prophet  supposes 
himself  one  of  the  banqueters  at  Belshazzar's  feast,  on 
tlie  night  that  Babylon  was  about  to  be  taken  by  surprise ; 
hence  his  expression,  "my  pleasure"  (ch.  14. 11;  Jeremiah 
51.  39;  Daniel  5.).  5.  Prepare  the  table — viz.,  the  feast  in 
Babylon;  during  which  Cyrus  opened  the  dykes  made  by 
Semiramis  to  confine  the  Euphrates  to  one  channel,  and 
suffered  them  to  overflow  the  country,  so  that  he  could 
enter  Babylon  by  the  channel  of  the  river.  Isaiah  first 
represents  the  king  ordering  the  feast  to  be  got  ready. 
The  suddenness  of  the  irruption  of  the  foe  is  graphically 
expressed  by  the  rapid  turn  in  the  language  to  an  alarm 
addressed  to  the  Babylonian  princes,  "Arise,"  etc.  (cf.  ch. 
22.  13).  Maurer  translates,  "  They  jrrepare  the  table,"  &c. 
But  see  ch.  8.  9.  -watch  In  .  .  .  watch-to^ver— ratlier,  set 
the  tvatch.  This  done,  they  thought  they  might  feast  in 
entire  security.  Babylon  had  many  watch-towers  on  its 
walls,  rtnoint  .  ,  .  shield— this  was  done  to  prevent  the 
leather  of  the  shield  becoming  hard  and  liable  to  crack. 
"Make  ready  for  defence;"  the  mention  of  the  "shield" 
alone  implies  tliat  It  is  the  Babylonian  revellers  who  are 
called  on  to  prepare  for  Instant  self-defence.  Horsley 
translates,  "  Gripe  the  oiled  shield."  6.  God's  direction  to 
Isaiah  to  set  a  watchman  to  "  declare"  what  he  sees.  But 
as  in  V.  10,  Isaiah  himself  is  represented  as  the  one  who 
"declared."  Horsley  makes  him  the  "  watchman,"  and 
translates,  "Come,  let  him  who  standeth  on  the  watch- 
tower  report  what  he  seeth."  7.  chariot,  &c.— rather,  a 
body  of  riders  (namely),  some  riding  in  pairs  on  horses  (lit., 
pairs  of  horsemen,  i.  e.,  two  abreast),  others  on  asses,  others 
on  camels  (cf.  v.  9 ;  ch.  22.  6).  "  Chariot"  is  not  appropriate 
to  be  joined,  as  English  Version  translates, -with  "asses;" 
the  Hebrew  means  plainly  in  v.  7,  as  In  v.  9,  "a  body  of 
men  riding."    The  Persians  used  asses  and  camels  for  war. 


[Maurer.]  Horsley  translates,  "One  drawn  in  a  car, 
with  a  pair  of  riders,  drawn  by  an  ass,  dr.awn  by  a  camel ;" 
Cyrus  is  the  man ;  the  car  drawn  by  a  camel  and  ass  yoked 
together  and  driven  by  two  postilions,  one  on  each,  is 
the  joint  army  of  Medes  and  Persians  under  their  re- 
spective leaders.  He  thinks  the  more  ancient  military 
cars  were  driven  by  men  riding  on  the  beasts  that  drew 
them;  V.  9  favours  this.  8.  A  lion— rather  "(The  watch- 
man) cried,  I  am  as  a  lion ;"  so  as  is  understood  (ch.  62.  5 ; 
Psalm  11.  1).  The  point  of  comparison  to  "a  lion"  is  in 
Revelation  10.  3,  the  loudness  of  the  cry.  But  here  it  is 
rather  his  vigilance.  The  lion's  eyelids  are  short,  so  that, 
even  when  asleep,  he  seems  to  be  on  the  watch,  awake; 
hence  he  was  painted  on  doors  of  temples  as  the  symbol 
of  watchfulness,  guarding  the  place.  Hor.  Apollo.  [Hors- 
ley.] 9.  chariot  of  men— chariots  with  men  in  them; 
or  rather,  the  same  body  of  riders,  horsemen  two  abreast,  as 
in  V.  7.  [M.VURER.]  But  Horsley,  "  The  man  drawn  in  a 
car  with  a  pair  of  riders."  The  first  half  of  this  verse  de- 
scribes what  the  watchman  sees;  the  second  half,  what 
the  watchman  says,  in  consequence  of  what  he  sees.  Iu 
the  interval  between  v.  7  and  9,  the  overthrow  of  Babylon 
by  the  horsemen,  or  man  In  the  car,  is  accomplished. 
Tlie  overthrow  needed  to  be  announced  to  the  prophet  by  # 
tlie  watchman,  owing  to  the  great  extent  of  tlie  city. 
Herodotus  (1.  131)  says,  that  one  part  of  the  city  was 
captured  some  time  before  the  other  received  the  tidings 
of  it.  ans-«vci-ed— not  to  something  said  previously,  but 
in  reference  to  the  subject  in  the  mind  of  the  writer,  tp  be 
collected  from  the  preceding  discourse;  proclaimeth  (Job 
3.  2;  Margin,  Daniel  2.  20;  Acts  5.  8).  fallen  .  .  .  fallen— 
The  repetition  expresses  emphasis  and  certainty  (Psalm 
92.  9;  03.  3;  cf.  Jeremiah  51.  8;  Revelation'18.  2).  images- 
Bel,  Merodach,  &c.  (Jeremiah  50.2;  51.44,52).  The  Per- 
sians had  no  images,  temples,  or  altars,  and  charged  the 
makers  of  sucli  with  madness  (Herodotus  1. 131);  there- 
fore they  dashed  the  Babylonian  "  images  broken  unto 
the  ground."  10.  my  threshing— i.  e.,  my  people  (the 
Jews)  trodden  down  by  Babylon,  corn  of  my  floor— /J"?- 
bretu,  my  son  of  the  floor,  i.  e.,  my  people,  treated  as'  corn 
laid  on  the  floor  for  threshing;  implying,  too,  that  by 
affliction,  a  remnant  (grain)  would  be  separated  from  the 
ungodly  (chaff).  [JMaitrer.]  Horsley  translates,  "O 
thou  object  of  my  unremitting  prophetic  pains."  See  ch. 
2S.  87,  28.  Some,  from  Jeremiah  51.  33,  make  Babylon  the 
object  of  the  threshing;  but  Isaiah  is  plainly  addressing 
his  countrymen,  as  the  next  words  show,  not  the  Baby- 
lonians. 

11, 12.  A  Prophecy  to  the  Idumeans  who  Taunted  the 
Afflicted  Jews  in  the  Babylonish  Captivity.  One 
out  of  Seir  asks,  What  of  tlie  night?  Is  there  a  hope  of 
the  dawn  of  deliverance?  Isaiah  replies.  The  morning  is 
beginning  to  dawn  (to us);  but  night  is  also  coming  (to 
you).  Cf.  Psalm  137.  7.  The  Hebrew  captives  Avould  be 
delivered,  and  taunting  Edom  punished.  If  the  Idumean 
wish  to  ask  again,  he  may  do  so;  if  lie  wishes  an  answer 
of  peace  for  liis  country,  then  let  him  "return  (repent), 
come."  [Barnes.]  11.  Dumah— A  tribe  and  region  of 
Ishmael  iu  Arabia  (Genesis  25.  14;  1  Chronicles  1.  30);  now 
called  Dumah  the  Stony,  situated  on  the  confines  of  Arabia 
and  the  Syrian  desert;  a  part  put  for  the  whole  of  Edom. 
ViTRiNGA  thinks  "Dumah,"  Hebreiv,  "silence,"  is  here 
used  for  Idumea,  to  imply  that  it  was  soon  to  be  reduced 
to  silence  or  destruction.  Seir- Tlie  principal  mountain 
in  Idumea,  south  of  the  Dead  Sea,  in  Arabia  Peti'ea,  "He 
calleth"  ought  to  be  rather,  "  There  is  a  call  from  Seir." 
to  me— Isaiah.  So  the  heathen  Balak  and  Ahaziah  re- 
ceived oracles  from  a  Hebrew  prophet,  -tvatchman— the 
prophet  (ch.  62.  6;  Jeremiah  6. 17),  so  called,  because,  like  a 
watchman  on  the  look-out  from  a  tower,  he  announces 
future  events  which  he  sees  In  prophetic  vision  (Habak- 
kuk 2.  1,  2).  what  of  the  night— What  tidings  have  you 
to  give  as  to  the  state  of  the  night?  Rather,  "Whatre- 
motJisof  the  night?"  How  much  of  it  Is  past?  [Maurer.] 
"Night"  means  calamity  (Job  35.  10;  Micah  3.  6),  which, 
then,  in  the  wars  between  Egypt  and  Assyria,  pressed 
sore  on  Edom;  or  on  Judah  (if,  as  Barnes  thinks,  the  ques- 
tion Is  asked  in  mockery  of  the  suffering  Jews  in  Baby- 

453 


IVophecy  as  to  an 


ISAIAH  XXII. 


Attack  on  Jeruauwn. 


Ion).  The  repetition  ol  i^n  question  marks,  in  the  former 
view,  the  anxiety  of  the  Idumeans.  la.  Reply  of  the 
prophet.  The  mcyrning  (prosperity)  comelh,  and  (soon  after 
follows)  the  night  (adversity).  Though  you,  Idumeans, 
may  have  a  gleam  of  prosperity,  it  will  soon  be  followed 
by  adversity  again.  Otherwise,  as  Barnes,  "Prosperity 
Cometh  (to  the  Jews)  to  be  quickly  followed  by  adversity 
(to  you,  Idumeans,  who  exult  in  the  fall  of  Jerusalern, 
have  seized  on  the  southern  part  of  their  land  In  their 
absence  during  the  captivity,  and  now  deride  them  by 
your  question")  (ch.  34. 5-7).  This  view  is  favoured  by  Oba- 
diah  10-21.  if  ye  will  inquire,  Inquire— If  ye  choose  to 
consult  me  again,  do  so  (similar  phrases  occur  Genesis  43. 
14 ;  2  Kings  7.  4 ;  Esther  4. 16).  return,  come—"  Be  con- 
verted to  God  (and  then),  come"  [Gesenius];  you  will 
then  receive  a  more  favourable  answer. 

13-17.  Pkophecy  that  Arabia  would  be  Overrun 
BY  A  Foreign  Foe  within  a  Year.  Probably  in  the 
wars  between  Assyria  and  Egypt;  Idumea  and  Arabia 
lay  somewhat  on  the  Intermediate  line  of  march.  13. 
■upon— i.  e.,  respecting,  forest— not  a  grove  of  trees,  but  a 
region  of  thick  underwood,  rugged  and  inaccessib  'e :  for  Ara- 
bia has  no  forest  of  trees,  travelling  companies— cara- 
_  vans:  ye  shall  be  driven  through  fear  of  the  foe  to  unfre- 
quented  routes  (ch.  33.  8;  Judges  5.  6;  Jeremiah  49.  8  is 
parallel  to  this  passage).  Dedanim— In  North  Arabia 
(Genesis  25.3;  Jeremiah  25.  23;  Ezekiel  25. 13;  27.  20;  a  dif- 
ferent "Dedan"  occurs  Genesis  10.7).  14.  Tema— a  kin- 
dred tribe :  an  oasis  in  that  region  (Jeremiah  25. 23).  The 
Temeans  give  water  to  the  faint  and  thirsting  Dedanites; 
the  greatest  act  of  hospitality  in  the  burning  lands  of  the 
East,  where  water  is  so  scarce,  prevented— i.  e.,  antici- 
pated the  wants  of  the  fugitive  Dedanites  by  supplying 
bread  (Genesis  14. 18).  tlieir  bread— rather,  "his  (the  fugi- 
tive's) bread:"  the  bread  due  to  him,  necessary  for  his  sup- 
port; so  "thy  grave"  (ch.  14.  19).  [Maurer.]  15.  tl»ey— 
the  fugitive  Dedanites  and  other  Arabs.  16.  years  of  . . . 
hireling- (iN'^oie,  ch.  16.  14.)  Kedar— A  wandering  tribe 
(Psalm  120.  5).  North  of  Arabia  Petrea,  and  south  of  Ara- 
bia Deserta;  put  for  Arabia  in  general.  17.  residue  .  .  . 
dimlnisUed— tlie  remnant  of  Arab  warriors,  famous  in 
the  bow,  left  afler  the  invasion,  shall  be  small. 

CHAPTER   XXII. 

Ver.  1-14.  Prophecy  as  to  an  Attack  on  Jerusa- 
lem: that  by  Sennacherib,  in  the  14th  year  of  Hezekiah ; 
V.  8-11,  the  preparations  for  defence  and  securing  of  water 
exactly  answer  to  those  in  2  Chronicles  32.  4,  5,  30.  "  Sheb- 
na,"  too  {V.  15),  was  scribe  at  this  time  (ch.  36. 3).  [Maurer.] 
The  language  of  v.  12,  13,  and  14,  as  to  the  infidelity  and 
consequent  utter  ruin  of  the  Jews,  seems  rather  to  fore- 
shadow the  destruction  by  Nebuchadnezzar  in  Zedekiah's 
reign,  and  cannot  be  restricted  to  Hezekiah's  time. 
[LoWTH.]  1.  of  .  .  .  valley  of  vision— rather,  respecting 
the  valley  of  visions:  viz.,  Jerusalem,  the  seat  of  Divine 
revelations  and  visions,  "  the  nursery  of  prophets"  [Je- 
rome], (ch.  2.3;  29.1;  Ezekiel  23.4,  Margin;  Luke  13.33). 
It  lay  in  a  "  valley"  surrounded  by  hills  higher  than  Zion 
and  Moriah  (Psalm  125. 2 ;  Jeremiah  21. 13).  thee— the  peo- 
ple of  Jerusalem  personified,  house-tops— Panic-struck, 
they  went  up  on  the  flat  balustraded  roofs  to  look  forth 
and  see  whether  the  enemy  is  near,  and  partly  to  defend 
themselves  from  the  roofs  (Judges  9.  51,  &c.).  3.  art— 
rather,  wert;  for  it  could  not  now  be  said  to  be  "a joyous 
city"  (ch.  32. 13).  The  cause  of  their  joy  (v.  13)  may  have 
been  because  Sennacherib  had  accepted  Hezekiah's  ofier 
to  renew  the  payment  of  tribute,  and  they  were  glad  to 
have  peace  on  any  terms  however  humiliating  (2  Kings 
IS.  14-16),  or  on  account  of  the  alliance  with  Egypt.  If  the 
reference  be  to  Zedekiah's  time,  the  joy  and  feasting  are 
not  inapplicable,  for  this  recklessness  was  a  general  cha- 
racteristic of  tlie  unbelieving  Jews  (ch.  56. 12).  not  slain 
■with  the  s-vvord— but  with  the  famine  and  pestilence 
about  to  be  caused  by  the  coming  siege  (Lamentations  4. 
9).  Maurek  refers  this  to  the  plague  by  which  he  thinks 
Sennacherib's  army  was  destroyed,  and  Hezekiah  was 
made  sick  (ch.  37. 36;  38. 1).  But  there  is  no  authority  for 
454 


supposing  that  the  Jews  in  the  city  suffered  such  extrem- 
ities of  plague  at  that  time,  when  God  destroyed  their 
foes.  Barnes  refers  it  to  those  slain  inflight,  not  in  open 
honourable  "battle ;"  v.  3  favours  this.  3.  rulers— rather, 
genei-als  (Joshua  10.24;  Judges  11.6,11).  hound— rather, 
"  are  taken."  hy  the  archers — lit.,  by  the  bow :  so  ch.  21. 17. 
Bowmen  were  the  light  troops,  whose  province  it  was  to 
skirmish  in  front  and  (2  Kings  6.  22)  pursue  fugitives 
(2  Kings  25.5);  this  verse  applies  better  to  the  attack  of 
Nebuchadnezzar  than  that,  of  Sennacherib,  all  ...  in 
thee— all  found  in  the  city  (ch,  13.  15),  not  merely  the 
"  rulers"  or  generals,  fled  from  far — Those  who  had  Jlcd 
from  distant  parts  to  Jerusalem  as  a  place  of  safety ;  rather, 
fled  afar.  ■*.  Look  .  .  .  from  n»e— Deep  grief  seeks  to  be 
alone;  whilst  others  feast  joyously,  Isaiah  mourns  in 
prospect  of  the  disaster  coming  on  Jerusalem  (Micah  1.  8, 
9).  daughter,  &c. — (JVoie,  ch.  1.  8;  Lamentations  2.  11.)  5. 
trouble  .  .  .  by  the  Lord — i.  e.,  sent  by  or  from  the  Lord 
(Note,  ch.  19. 15;  Luke  21.  22-24).  vaUey  of  vision— (A'oie 
v.  1.)  Some  think  a  valley  near  Ophel  is  meant  as  about 
to  be  the  scene  of  devastation  (cf.  ch.  32.  13,  14,  Note). 
breaking  ,  .  .  tvalls — i.  e.,  "a  day  of  breaking  the  walls" 
of  the  city,  crj'ing  to  the  mountains — the  mournful  cry 
of  the  townsmen  reaches  to  (Maurer  translates,  towards) 
the  mountains,  and  is  echoed  back  by  them.  Josephus 
describes  in  the  very  same  language  the  scene  at  the  as- 
sault of  Jerusalem  under  Titus.  To  this  the  prophecy, 
probably,  refers  ultimately.  If,  as  some  think,  the  "cry" 
is  that  of  those  escaping  to  the  mountains,  cf.  Matthew  13. 
14;  24.  16,  witli  this.  6.  Elam— the  country  stretching 
east  from  the  Lower  Tigris,  answering  to  what  was  after- 
wards called  Persia  (Note,  ch.  21.2).  Later,  Elam  was  a 
province  of  Persia  (Ezra  4.  9).  In  Sennacherib's  time, 
Elam  was  subject  to  Assyria  (2  Kings  18. 11),  and  so  fur- 
nished a  contingent  to  its  invading  armies.  Famed  for 
the  bow  (ch.  13.18;  Jeremiah  49. 35),  ii.  which  the  Ethio- 
pians alone  excelled  them.  ■»vith  chai-iots  of  men  and 
horsem«n — i.  e.,  they  use  the  bow  both  in  chariots  and  on 
horseback.  "Chariots  of  men,"  i.  e.,  chariots  in  which 
men  are  borne,  war-chariots  (cf.  Note,  ch.  21.  7,  9).  Kir — 
another  people  subject  to  Assyria  (2  Kings  16. 9);  the  region 
about  the  river  Kur,  between  the  Caspian  and  Black  Seas. 
uncovered- took  off  for  the  battle  the  leather  covering 
of  the  shield,  intended  to  protect  the  embossed  figures  on 
it  from  dust  or  injury  during  the  march.  "The  quiver" 
and  "the  shield"  express  two  classes— light  and  heavy 
armed  troops.  7.  valleys— East,  north,  and  south  of  Je- 
rusalem: Hinnom  on  the  south  side  was  the  richest  val- 
ley, in  array  at  the  gate— Rabshakeh  stood  at  the  upper 
pool  close  to  the  city  (ch.  36. 11-13).  8.  he  discovered  the 
covering— rather,  the  veil  of  Judah  shall  be  taken  ojf  [HOR- 
SLEY]:  fig.  for  exposing  to  shame  us  a  captive  (ch.  47.  3;  Na- 
hum  3.5).  Sennacherib  dismantled  all  "the  defenced 
cities  of  Judah"  (ch.  36. 1).  thou  didst  look— rather,  thou 
Shalt  look,  house  of  .  .  .  forest — The  house  of  armoury 
built  of  cedar  from  the  forest  of  Lebanon  by  Solomon,  on  a 
slope  of  Zion  called  Ophel  (1  Kings  7.  2;  10.17;  Nehemiah 
3. 19).  Isaiah  says  (v.  8-13)  his  countrymen  will  look  to 
their  own  strength  to  defend  themselves,  whilst  others  of 
them  will  drown  their  sorrows  as  to  their  country  in  feast- 
ing, but  none  will  look  to  Jehovah.  9.  Ye  have  seen — 
rather,  Ye  shall  see.  city  of  David— the  upper  city,  on 
Zion,  the  south  side  of  Jerusalem  (2  Samuel  5.  7,  9;  1  Kings 
8. 1) ;  surrounded  by  a  wall  of  its  own ;  but  even  in  it  there 
shall  be  "breaches."  Hezekiah's  preparations  for  defence 
accord  with  this  (2  Chronicles  32.  5).  ye  gathered— rather 
ye  shall  gather,  lower  pool— (Note,  v.  11.)  Ye  shall  bring 
together  into  the  city  by  subterranean  passages  cut  in  the 
rock  of  Zion,  the  fountain  from  which  the  lower  pool  (only 
mentioned  here)  is  supplied.  Note,  ch.  7.  3 ;  2  Kings  20.  20 ; 
2  Chronicles  32. 3-5,  represent  Hezekiah  ash.-iving  stopped 
the  fountains  to  prevent  the  Assyrians  getting  water.  But 
this  is  consistent  with  the  passage  here.  The  superQuoaa 
waters  of  the  lower  pool  usually  flowed  into  Hinnom  val- 
ley, and  so  through  that  of  Jehoshaphat  to  the  brook  Ke- 
dron.  Hezekhah  built  a  wall  round  it,  stopped  the  out- 
flowing of  its  waters  to  debar  the  foe  from  the  use  of 
them,  and  turned  them  into  the  city.    10.  numbered— 


ancip:nt  military  weapons. 


I 


EGYPTIAN   PRINCES   IN   THEIR   CHARIOT. 
From  Wilkinsou.    Ex.  xiv.  7. 


:§ 


0 


W4x 


ASSYRIAN  -WAR-ENGINK. 
From  Botta.    2  Chr.  xxvi.  16. 


ASSYRIAN    CHARIOT   AVITII   QUIVER. 
Is.  xxii,  6. 


.^^^ 


EGYPTIAN    SLINGERS. 
Wilkiusou.     Judg.  zx.  16. 


EGYPTIAN    STANDARDS. 
From  WilUinson.     Numb.  ii.  2. 


Thposition  of  Shebna, 


ISAIAH  XXIII. 


Prophecy  respecting  Tt/rt. 


rather,  ye  shall  number,  viz..  In  order  to  see  which  of  them 
may  be  pulled  down  with  the  least  loss  to  the  city,  and 
with  most  advantage  for  the  repair  of  the  walls  and 
rearing  of  towers  (2  Chronicles  32.  5).  lia-re  ye  broken 
down  —  rather,  j/e  shall  break  down,  11.  Ye  made  .  .  . 
a  ditch— rather,  Ye  shall  make  a  reservoir  for  receiving  tfie 
water  of,  &c.  Hezekiah  surrounded  Siloah,  from  which 
the  old  (or  king's,  or  upper)  pool  took  its  rise,  with  a  wall 
Joined  to  the  wall  of  Zion  on  both  sides ;  between  these 
'  two  walls  he  made  a  new  pool,  into  wliich  he  directed  the 
waters  of  the  former,  thus  cutting  off  the  foe  from  his  sup- 
ply of  water  also.  The  opening  from  which  the  upper 
pool  received  its  water  was  neai-er  Zion  than  the  other 
from  which  the  lower  pool  took  its  rise,  so  that  the  water 
which  flowed  from  the  former  could  easily  be  shut  in  by  a 
wall,  whereas  that  which  flowed  from  the  latter  could 
only  be  brought  in  by  subterranean  conduits  (cf.  Note  v. 
9;  ch.  7.  3;  2  Kings  20.  20;  2  Chronicles  32.  3-5,  30;  Ecclesi- 
astes  48. 17).  Both  were  soutli-west  of  Jerusalem,  have 
not  looked  .  .  .  neither  had  respect — answering  by  con- 
trast to  "Thou  didst  look  to  the  armour,  ye  have  seen  (had 
respect,  or  regard  to)  the  breaches"  (v.  8,  9).  maker 
thereof— God,  by  whose  command  and  aid  these  defences 
were  made,  and  who  gave  this  fountain  "  long  ago."  G. 
V.  Smith  translates,  "  Him  who  doeth  it,"  i.  e.,  has  brought 
this  danger  on  you — "Him  who  hath  prepared  it  from 
afar,"  t.  e.,  planned  it  even  from  a  distant  time.  13.  did 
the  liord  .  .  .  call— usually  the  priests  gave  the  summons 
to  national  mourning  (Joel  1. 14) ;  now  Jehovah  Himself 
shall  give  it;  the  "call "  shall  consist  in  the  presence  of  a 
terrible  foe.  Translate,  shall  call,  baldness — emblem  of 
grief  (Job  1.  20;  Micah  1. 16).  13.  Notwithstanding  Jeho- 
vah's "call  to  mourning"  (v.  12),  many  shall  make  the  des- 
perate state  of  affairs  a  reason  for  reckless  revelry  (ch.  5. 
11, 12, 14;  Jeremiah  18. 12;  1  Corinthians  15.  32). 

15-25.  Prophecy  that  Shebna  should  be  Deposed 
from  being  prefect  of  the  palace,  and  el/iakim  pro- 
MOTED TO  THE  Office.  In  ch.  36. 3, 22;  37. 2,  we  flnd  Shebna 
"a  scribe,"  and  no  longer  prefect  of  the  palace  ("over  the 
household"),  and  Eliakim  In  that  office,  as  is  here  fore- 
told. Shebna  is  singled  out  as  the  subject  of  prophecy 
(the  only  instance  of  an  individual  being  so  in  Isaiah),  as 
being  one  of  the  irreligious  faction  that  set  at  naught  the 
prophet's  warnings  (ch.  28.-33.);  perhaps  it  was  he  who 
advised  the  temporary  ignominious  submission  of  Heze- 
kiah to  Sennacherib.  13.  Go,  get  thee  unto— rather.  Go 
in  to  (j.  e.,into  the  house  to),  treasurer — "  him  ivfio  dwells  in 
Vie  tabernacle"  [Jerome]  ;  viz.,  in  a  room  of  the  temple  set 
apart  for  the  treasurer.  Rather,  "the  king's  friend,"  or 
"principal  officer  of  the  court"  (1  Kings  4.  5;  18.  3;  1  Chron- 
icles 27.  33,  "  the  king's  counsellor").  [Maurer.]  "This" 
Is  prefixed  contemptuously  (Exodus  32. 1).  unto  Shebna— 
The  Hebrew  for  unto  indicates  an  accosting  of  Shebna  with 
an  unwelcome  message.  16.  What .  . .  vrhoin — The  prophet 
accosts  Sliebna  at  the  very  place  where  he  was  building  a 
grand  sepulchre  for  himself  and  his  family  (cf.  ch.  14. 18; 
Genesis  23.;  49.  29;  50.  13).  "What  (business)  hast  thou 
here,  and  whom  hast  thou  (of  thy  family,  who  is  likely  to 
be  buried)  here,  that  thou  buildest,"  &c.,  seeing  that  thou 
art  soon  to  be  deposed  from  oflJce  and  carried  Into  cap- 
tivity? [Maurer.]  on  high— sepulchres  were  made  in 
the  highest  rocks  (2  Clironicles  32.  33,  Margin),  habitation 
for  himself— cf.  "His  own  house"  (eh.  14.  18).  17.  carry 
.  ,  .  away  with  .  .  .  captivity— rather,  "will  cast  thee 
away  with  a  mighty  throw."  [Maurer.]  " Mighty,"  ii<., 
"  of  a  man"  (so  Job  38. 3).  surely  cover— viz.,  with  shame, 
where  thou  art  rearing  a  monument  to  perpetuate  thy 
fame.  [Vitringa.]  "  Rolling  will  roll  thee,"  i.  e.,  will  con- 
tinually roll  thee  on,  as  a  ball  to  be  tossed  away.  [Maurer.] 
Cf.  V.  18.  18.  violently  turn  and  to»»—lit.,  whirling  He 
will  whirl  thee,  i.  e..  He  will,  without  intermission,  whirl  thee. 
[Maurer.]  "He  wi-11  whirl  thee  round  and  round,  and 
(then)  cast  thee  away,"  as  a  stone  in  a  sling  is  first  whirled 
round  repeatedly,  before  the  string  is  let  go.  [Lowth.] 
large  country— perhaps  Assyria,  chariots  .  .  .  shall  tie 
the  shame  of  thy  Lord's  house — rather,  "  thy  splendid 
chariots  shall  be  there,  O  thou  disgrace  of  thy  Lord's 
house"  [NoYES];  "chariots  of  thy  glory"  mean  "thymag- 


niflcent  chariots."  It  is  not  meant  that  he  would  havB 
these  in  a  distant  land,  as  he  had  in  Jerusalem,  but  that 
he  would  be  borne  thither  in  ignominy  instead  of  in  his 
magnificent  chariots.  The  Jews  say  that  he  was  tied  to 
the  tails  of  horses  by  the  enemy,  to  whom  he  had  designed 
to  betray  Jerusalem,  as  they  thought  he  was  mocking 
them;  and  so  he  died.  19.  state  — office,  he  — God.  A 
similar  change  of  persons  occurs  (ch.  34. 16).  30.  son  of 
Hilkiah— Supposed  by  Kimchi  to  be  the  same  as  Aza- 
riah,  son  of  Hilkiah,  who  perhaps  had  two  names,  and 
who  was  "over  the  household"  in  Hezekiah's  time  (1 
Chronicles  6.  13).  31.  thy  robe  — of  oflSce.  girdle  — In 
which  the  purse  was  carried,  and  to  it  was  attached  the 
sword ;  often  adorned  with  gold  and  Jewels,  father— i.  e., 
a  counsellor  and  friend.  33.  key— emblem  of  his  ofllce 
over  the  house;  to  "open"  or  "shut;"  access  rested  with 
him.  upon  .  .  .  shoulder— So  keys  are  carried  some- 
times in  the  East,  hanging  from  the  kerchief  on  the  shoul- 
der. But  the  phrase  is  rather  fig.,  for  sustaining  the  govern- 
ment  on  one's  shoulders.  Eliakim,  as  his  name  implies,  is 
here  plainly  a  type  of  the  God-man  Christ,  the  son  of 
"  David,"  of  whom  Isaiah  (ch.  9.  6)  uses  the  same  language 
as  the  former  clause  of  this  verse,  and  Himself,  in  Reve- 
lation 3.  7,  the  same  language  as  the  latter  clause  (cf.  Job 
12. 14).  33.  nail  .  .  .  sure  place— large  nails  or  pegs  stood 
in  ancient  houses  on  which  were  suspended  the  orna- 
ments of  the  family.  The  sense  is.  All  that  is  valuable  to 
the  nation  shall  rest  securely  on  him.  In  Ezra  9. 8  "  nail " 
is  used  of  the  large  spike  driven  into  the  ground  to  fasten 
the  cords  of  the  tent  to.  t\irotic—^-esting-place  to  his  family, 
as  applied  to  Eliakim  ;  but  "throne,"  in  the  strict  sense, 
as  applied  to  Messiah  the  antitype  (Luke  1.  32,  33).  34. 
Same  image  as  in  v.  23.  It  was  customary  to  "hang"  the 
valuables  of  a  house  on  nails  (1  Kings  10. 16, 17, 21 ;  Song  of 
Solomon  4.  4).  oflTspriug and  issue— rather,  "  the  offshoots 
of  the  family,  high  and  low."  [Vitringa.]  Eliakim  would 
reflect  honour  even  on  the  latter,  vessels  of  cups — of 
small  capacity :  answering  to  the  low  and  humble  offshoots. 
vesselsof  flagons— larger  vessels:  answering  to  the  high 
offshoots.  35.  nail  .  .  .  fastened  —  Shebna,  who  was  sup- 
posed to  be  firmly  fixed  in  his  post,  burden  upon  it — all 
that  were  dependent  on  Shebna,  all  his  emoluments  and 
rank  will  fail,  as  when  a  peg  is  suddenly  "cut  down"  the 
ornaments  on  it  fall  with  it.  Sin  reaches  in  its  effects 
even  to  the  family  of  the  guilty  (Exodus  20. 5). 

CHAPTER    XXIII. 

Ver.  1-18.  Prophecy  respecting  Tyre.  Menander, 
the  historian,  notices  a  siege  of  Tyre  by  Shalmaneser, 
about  the  time  of  the  siege  of  Samaria.  Sidon,  Acco,  and 
Old  Tyre,  on  the  mainland,  were  soon  reduced;  but  New 
Tyre,  on  an  island  half  a  mile  from  the  shore,  held  out 
for  five  years.  Sargon  probably  finished  the  siege.  Sen- 
nacherib does  not,  however,  mention  it  among  the  cities 
which  the  Assyrian  kings  conquered  (ch.  36. ;  37).  The 
expression,  "Chaldeans"  {v.  13),  may  imply  reference  to 
its  siege  under  Nebuchadnezzar,  which  lasted  thirteen 
years.  Alexander  the  Great  destroyed  New  Tyre  after  a 
seven  months'  siege.  1.  lyre— Hebrew,  Tsur,  i.  e..  Rock, 
ships  «f  Tnrshish — ships  of  Tyre  returning  from  their 
voyage  to  Tarshish,  or  Tartessus  in  Spain,  with  which  the 
Phoenicians  had  much  commerce  (Ezekiel  27. 12-25).  "Ships 
of  Tarshish"  is  a  phrase  also  used  of  large  and  distant- 
voyaging  merchant  vessels  (ch.  2  16;  1  Kings  10.  22;  Psalm 
48.7),  no  house — viz.,  left;  such  w.as  the  case  as  to  Old 
Tyre,  after  Nebuchadnezzar's  siege,  no  entering— There 
Is  710  house  to  enter  (ch.  24. 10).  [G.  V.  Smith.]  Or.  Tyre  is 
so  laid  waste,  that  there  is  no  possibility  of  entering  the 
/larfcour  [Barnes];  whicWis  appropriate  to  the  previous 
"ships."  Chlttim- Cyprus,  of  which  the  cities,  includ- 
ing Cititnn  in  the  south  (whence  came  "Chlttim"),  were 
mostly  Phoenician  (Ezekiel  27.  6).  The  ships  from  Tar- 
shish on  their  way  to  Tyre  learn  the  tidings  ("it  \s  re- 
vealed to  them")  of  the  downfall  of  Tyre.  At  a  later 
period  Chlttim  denoted  the  islands  and  coasts  of  the  Med- 
iterranean (Daniel  11.  30).  3.  Be  atiW— struck  dumb  with 
awe.    Addressed  to  those  already  in  the  country,  eye-wit- 

455 


A  Prophecy  respecting  Tyre. 


ISAIAH  XXIII. 


Its  Miserable  Overlhroi). 


nessesof  its  ruin  (Lamentations  2. 10);  or,  In  contrast  to 
the  bu^  din  of  commerce  once  heard  In  Tyre;  now  all  is 
huslied  and  still.  Jsle— strictly  applicable  to  New  Tyre: 
In  the  sense  coast,  to  the  mainland  city,  Old  Tyre  (cf.  v.  6; 
ch.  20.  6).  Zidon— of  which  Tyre  was  a  colony,  planted 
when  Zidon  was  conquered  by  the  Philistines  of  Ascalon. 
Zidon  means  a  fishing  station:  this  was  its  beginning. 
replenished— with  wealth  and  an  industrious  population 
(Ezekiel  27.  3,  8,  23).  Here  "  Zidon,"  as  the  oldest  city  of 
Phoenicia,  Includes  all  the  Phcenician  totmis  on  the  strip  of 
"  coast."  Thus,  Ethbaal,  king  of  Tyre  (Joseph us,  Antiqui- 
ties, 8.  3,  2),  is  called  king  of  the  Sidonians  (1  Kings  10.  31): 
and  on  coins  Tyre  is  called  the  metropolis  of  the  Sidonians.  .3. 
great,  waters — the  wide  waters  of  the  sea.  seed— grj-ain,  or 
crop,  as  in  1  Samuel  8. 15 ;  Job  39.  12.  Siltor—lU.,  Dark-col- 
oured: applied  to  the  Nile,  as  the  Egyptian  Jeor,  and  the 
Greek  Melas,  to  express  the  dark,  turbid  colours  given  to 
its  waters  by  the  fertilizing  soil  which  it  deposits  at  its 
yearlj'  overflow  (Jeremiah  2. 18).  harvest  of  the  river — 
the  growth  of  the  Delta ;  the  produce  due  to  the  overflow 
of  the  Nile:  Egypt  was  the  great  granary  of  corn  in  the 
ancient  world  (Genesis  41. ;  42. ;  43).  lier  revenue— Tyrian 
vessels  carried  Egyptian  produce  got  in  exchange  for 
wine,  oil,  glass,  &c.,  into  various  lands,  and  so  made  large 
profits,  mart— (Ezekiel  27.  3.)  No  city  was  more  favour- 
ably situated  for  commerce.  4:.  Zldoii — called  on,  as 
being  the  parent  country  of  Tyre  (v.  12),  and  liere  equiva- 
lent to  Plioenicia  in  general,  to  feel  the  shame  (as  it  was 
esteemed  in  the  East)  of  being  now  as  childless  as  if  she 
never  had  any,  "I  (no  more  now)  travail,  nor  bring 
forth,"  &c.  "  Strength  of  the  sea,"  i.  e.,  stronghold,  viz..  New 
Tyre,  on  a  rock  (as  "  Tyre  "  means)  surrounded  by  the  sea 
(Ezekiel  26.4;  15. 17;  so  Venice  was  called  "Bride  of  the 
sea;"  Zechariaii  9.3).  5.  As,  &c. — rather,  "When  the  re- 
port (shall  reach)  the  people  of  Egypt,  they  shall  be  sorely 
pained  at  the  report  concerning  Tyre  "  (viz.,  its  overthrow). 
So  Jerome,  "  When  the  Egyptians  shall  hear  that  so  pow- 
erful a  neighbouring  nation  has  been  destroyed,  they 
must  know  their  own  end  is  near."  [Lowth,  &c.]  6. 
Pass  .  .  .  over— Escape  from  Tyre  to  your  colonies  as 
Tarsliish  (cf.  v.  12).  The  Tyrians  fled  to  Carthage  and  else- 
where, both  at  the  siege  under  Nebuchadnezzar  and  that 
under  Alexander,  t.  Is  this  silent  ruin  all  that  is  left  of 
your  once  joyous  city  (v.  12)?  antiquity — The  Tyrian 
priests  boasted  in  Herodotus'  time  that  their  city  had 
already  existed  2300  y^ars:  an  exaggeration,  but  still  im- 
plying that  it  was  ancient  even  then,  her  own  feet — 
walking  on  footas  captives  toan  enemy's  land.  8.  Wlio — 
answered  in  v.  9, "  The  Lord  of  hosts."  crowning — crown- 
giving  :  i.  e.,  the  city  from  whicli  dependent  kingdoms  had 
arisen,  as  Tartessus  in  Spain,  Citium  in  Cyprus,  and  Car- 
thage in  Africa  (Ezekiel  27.  33).  trafflcUers — lit.,  Canaan-, 
ites,  who  were  famed  for  commerce  (cf.  Hosea  12. 7,  Margin). 
9.  Whoever  be  the  instruments  in  overthrowing  haughty 
sinners,  God,  who  has  all  hosts  at  His  command,  is  the 
First  Cause  (ch.  10.  5-7).  stain — rather,  <o  pro/ane.-  as  in 
Exodus  31. 14,  the  Sabbath,  and  other  objects  of  religious 
reverence ;  so  here,  "  the  pride  of  all  glory  "  may  refer  to 
the  Tyrian  temple  of  Hercules,  the  oldest  in  the  world,  ac- 
cording to  Arrian  (ch.  2. 16) :  the  prophet  of  the  true  God 
would  naturally  single  out  for  notice  the  idol  of  Ty  te.  [G. 
v.  Smith.]  It  may,  however,  be  a  goieral  proposition; 
the  destruction  of  Tyre  will  exhibit  to  all  how  God  mars 
the  lustre  of  whatever  is  haughty  (cli.  2. 11).  10.  a  river— 
Hebreiv,  the  river,  viz.,  Nile,  daughter  of  Tarshlsh — Tyre 
and  its  inhabitants  (ch.  1.  8),  about  henceforth,  owing  to  the 
ruin  of  Tyre,  to  become  inhabitants  of  its  colony,  Tartes- 
sus :  they  would  pour  forth  from  Tyre,  as  waters  flow  on 
when  the  barriers  are  removed.  [Lowth.]  Rather,  Tar- 
shish,  or  Tartessus  and  its  inhabitants,  as  the  phrase  usually 
means :  they  had  been  kept  in  hard  bondage,  working  in 
silver  and  lead  mines  near  Tarshlsh,  by  the  parent  city 
(Ezekiel  26.17):  but  now  the  bond  of  restraint  (for  so 
"strength,"  Margin,  girdle,  i.  e.,  bond.  Psalm  2.  3,  ought  to 
be  translated)  is  removed,  since  Tyre  is  no  more.  11.  He — 
Jehovah.  Ulngdonis- the  Phoenician  cities  and  colonies. 
the  merchant  city — rather,  Canaan,  meaning  the  north 
of  it,  viz.,  Phoenicia.  On  their  coins,  they  call  their  coun- 
456 


try  Canaan.  12.  He— God.  rejoice— riotously(i!.  7).  op- 
pressed—"deflowered;"  laying  aside  the  figure  taken  by 
stm~m:  the  Arabs  compare  a  city  never  taken  to  an  unde- 
flled  virgin  (cf.  Nahum  3.  5,  &c.).  daugliter  of  ZUloai— 
Tyre :  or  else,  sons  of  Zidon,  i.  e.,  the  whole  land  and  peo- 
ple of  Phoenicia  (iVo<e  v.  2).  [Maurer.]  Cliittim— Citium 
in  Cyrus  {v.  I),  there  also  .  .  .  no  rest — Thy  colonies, 
having  been  harslily  treated  by  thee,  will  now  repay  thee 
in  kind  (Note  v.  10).  But  Vitringa  refers  it  to  the  calam- 
ities whicli  befel  the  Tyrians  in  their  settlements  subse- 
quently, viz.,  Sicily,  Corcyra,  Carthage,  and  Spain,  all 
flowing  from  the  original  curse  of  Noah  against  the  pos- 
terity of  Canaan  (Genesis  9.25-27).  13.  Behold— Calling 
attention  to  the  fact,  so  humiliating  to  Tyre,tliat  a  people 
of  yesterday,  like  the  Chaldees,  should  destroy  the  most  an- 
cient of  cities.  Tyre,  vras  not — had  no  existence  as  a  rec- 
ognized nation ;  the  Chaldees  were  previously  but  a  rude, 
predatory  people  (Job  1. 17).  Assyrian  founded  it— The 
Chaldees  ("them  that  dwell  in  the  wilderness  ")  lived  a 
nomadic  life  in  the  mountains  of  Armenia  originally  (Ar- 
phaxad,  in  Genesis  10.  22,  refers  to  sucli  a  region  of  Assj'ria 
near  Armenia),  north  and  east  of  Assyria  proper.  Some 
may  have  settled  in  Mesopotamia  and  Babylonia  very 
early,  and  given  origin  to  the  astrologers  called  Chaldees 
in  later  times.  But  most  of  the  people  had  been  trans- 
ferred only  a  little  before  the  time  of  this  prophecy  from 
their  original  seats  in  the  north  to  Mesopotamia,  and 
soon  afterwards  to  South  Babylonia.  "  Founded  it," 
means  "  assigned  it  (the  land)  to  them  who  had  (hereto- 
fore) dwelt  in  the  wilderness  "  as  a  permanent  settlement 
(so  in  Psalm  104.  8).  [Maurer.]  It  was  the  Assyrian 
policy  to  infuse  into  their  own  population  of  the  plain  the 
fresh  blood  of  hardy  mountaineers,  for  the  sake  of  re- 
cruiting their  armies.  Ultimately  the  Chaldees,  by  their 
powerful  priest-caste,  gained  the  supremacy,  and  estab- 
lished the  later  or  Chaldean  empire.  Horsley  refers  it 
to  Tyre,  founded  ijy  an  Assyrian  race,  towers  thereof— 
viz.,  of  Babylon,  whose  toAvers,  Herodotus  says,  were  "  set 
up"  by  the  Assyrians.  [Barnes.]  Rather,  "The  Chal- 
dees set  up  their  siege-towers  "  against  Tyre,  made  for  the 
attack  of  high  walls,  from  which  the  besiegers  hurled  mis- 
siles, as  depicted  in  the  Assyrian  sculptures,  [G.  V.  Smith,] 
raised  up — rather,  "They  lay  bare,"  viz.,  the  foundations 
other  (Tyre's) palaces,  i.  e.,  utterly  overthrow  them  (Psalm 
137.  7).  14.  strength.— stronghold  (cf.  Ezekiel  26. 15-18).  15. 
forgotten— Having  lost  its  former  renown.  Tyre  shall  be 
in  obscurity,  seventy  years — (so  Jeremiah  25.  11,  12;  29. 
10).  days  of  one  Ulng-i.e.,  a  dynasty.  The  Babylonian 
monarchy  lasted  properly  but  seventy  years.  From  the 
first  year  of  Nebuchadnezzar  to  the  taking  of  Babylon, 
by  Cyrus,  was  seventy  years ;  then  the  subjected  nations 
would  be  restored  to  liberty.  Tyre  was  taken  in  the  mid- 
dle of  that  period,  but  it  is  classed  in  common  with  the 
rest,  some  conquered  sooner  and  others  later,  all,  however, 
alike  about  to  be  delivered  at  the  end  of  the  period.  So 
"  king  "  is  used  for  dynasty  (Daniel  7. 17 ;  8. 20) :  Nebuchad- 
nezzar, his  son  Evil-merodach,  and  his  grandson,  Bel- 
shazzar,  formed  the  whole  dynasty  (Jeremiah  25. 11, 12;  27 
7;  29.  10).  shall  Tyre  sing  as  .  .  .  harlot— It  shall  be  to 
Tyre  as  the  song  of  the  harlot,  viz.,  a  harlot  that  has  been 
forgotten,  but  wlio  attracts  notice  again  by  her  song. 
Large  marts  of  commerce  are  often  compared  to  harlots 
seeking  many  lovers,  i.  e.,  they  court  merchants  of  all  na- 
tions, and  admit  any  one  for  the  sake  of  gain  (Nahum  3, 
4;  Revelation  18.  3).  Covetousness  is  closely  akin  to  idol- 
atry and  licentiousness,  as  the  connection  (Ephesians  5.5; 
Colossians  3.  5)  proves  (cf.  ch.  2.  6-8, 16).  16.  Same  figure  to 
express  that  Tyre  would  agai  n  prosper  and  attract  commer- 
cial intercourse  of  nations  to  her,  and  be  the  same  joyous, 
self-indulging  city  as  before.  17.  visit— not  in  wrath,  but 
mercy,  hire — infage  from  a  harlot:  her  gains  by  com- 
merce. After  the  Babylonian  dynasty  was  ended.  Tyre 
was  rebuilt ;  also,  again,  after  the  destruction  under  Alex- 
ander, 18.  merchandise  .  .  .  holiness— Her  ti-aflic  and 
gains  shall  at  last  (long  after  the  restoration  mentioned 
in  V.  17)  be  consecrated  to  Jehovah.  Jesus  Christ  visited 
the  neighbourhood  of  Tyre  (Matthew  15.  21);  Paul  found 
disciples  there  (Acts  21.  3-6);  it  early  became  a  Christian 


PLAIXS   OF   BABYLON. 


I 


BANKS   OF   THE   KILE. 


The  Judgments  of  God  on  the  Land, 


ISAIAH  XXIV,  XXV. 


fchich  shall  Advance  His  Kingdom^ 


bishopric,  but  the  full  evangelization  of  that  whole  race, 
as  of  the  Ethiopians  (ch.  IS.),  of  the  Egyptians  and  As- 
Bj'rians  (ch.  19.),  is  yet  to  come  (ch.  00.  5).  not  treasured — 
but  freely  expeuded  in  His  service,  tliem  that  <lwell  be- 
fore the  liord— the  ministers  of  religiou.  But  Horsley 
translates,  "them  tliat  sit  before  .lehovali  "  as  disciples. 
durable  clotliiug— Changes  of  raiment  constituted  much 
Of  the  wealth  of  former  days. 

CHAPTER   XXIV. 

iHE  Last  Times  of  tjte  World  in  General,  and  of 

JUDAH     AND     THE    CHURCH     IN    PARTICULAR.     The    foUr 

chaps.  21.--27.  form  one  continuous  poetical  prophecy: 
descriptive  of  tlie  dispersion  and  successive  calamities 
of  the  .Tews  (ch.  24. 1-12);  the  preaching  of  the  gospel  by 
the  first  Hebrew  converts  throughout  the  world  (v.  13-16); 
the  judgments  on  tlie  adversaries  of  the  Church  and  Its 
final  triumpli  (v.  10-23);  thanksgiving  for  the  overtlirow 
of  tlie  apostate  faction  (ch.  25.),  and  establishment  of  the 
rigliteous  in  lasting  peace  (ch.  20.);  Judgment  on  leviathan 
and  entire  purgation  of  the  Church  (ch.  27).  Having 
treated  of  the  several  nations  in  j^articulai — Babylon,  Phil- 
istia,  Moab,  Syria,  Israel,  Egypt,  Edom,  and  Tyre  (tlie 
miniature  representative  of  all,  as  all  kingdoms  Hocked 
Into  it) — he  passes  to  the  last  times  of  the  world  at  large 
and  of  Judah  the  representative  and  future  head  of  the 
churches. 

Ver.  1-23.  1.  the  eartlx— rather,  the  land  of  Judah  (so  in 
t'.  3,  5, 6 ;  Joel  1. 2).  Tlic  desolation  under  Nebuchadnezzar 
prefigured  that  under  Titus.  3.  ns  %vltli  .  .  .  people,  so 
witU  tlie  priest— All  alike  shall  share  the  same  calam- 
ity: no  favoured  class  shall  escape  (cf.  Ezekiel  7.  12, 13; 
Hosea4.  9;  Revelation  G.  15).  4.  ivorld— the  kingdom  of 
Israel;  as  in  ch.  13.  11,  Babylon,  liauglity— ^ti.,  the  height 
of  the  people:  abstract  for  concrete,  i.  e.,  the  high  people ; 
even  the  nobles  sliare  tli,e  general  distress.  5.  eartJi— 
ratlier,  the  land,  deflled  niidcr  .  .  .  iiiliabitants  —  viz., 
witli  innocent  blood  (Genesis  4. 11;  Numbers  35.  33;  Psalm 
100.  38).  la-^vs  .  .  .  ordinance  .  .  .  everlasting  covenant 
— Tlie  moral  laws,  j^osilive  statutes,  and  national  covenant 
designed  to  be  for  ever  between  God  and  tliem,  C.  cartH 
— the  land,  burned— rfe.,  with  the  consuming  wrath  of 
heaven:  either  internally,  as  Job  30.  30  [Rosenmuller] ; 
or  externally,  the  prophet  has  before  his  eyes  the  people 
being  consumed  witli  tlie  withering  dryness  of  their 
doomed  land  (so  Joel  1.  10,  12).  [Maurer.]  7,  niournetlx 
—because  there  are  none  to  drink  it.  [Barnes.]  Rather, 
is  become  vapid.  [Horsley.]  langulsUetli — because  there 
are  none  to  cultivate  it  now.  8.  (Revelation  18.  22.)  9. 
T»-itU  a  song— the  usual  accompaniment  of  feasts,  strong 
AriixU—f Note,  ch.  5.  n.)  "  Date  wine"  [Horsley].  bitter 
— in  consequence  of  the  national  calamities.  10.  city  of 
confusion — rather,  desolation.  What  Jerusalem  would 
be;  by  anticipation  it  is  called  so.  Horsley  translates, 
"The  city  is  broken  down;  It  is  a  ruin."  shut  up- 
through  fear;  or  rather,  choked  up  by  ruins.  11.  crying 
for  wine— to  drown  their  sorrows  In  drink  (ch.  16.9); 
Joel  1.  5,  written  aljout  tlie  same  time,  resembles  this. 

12.  tvltJi  destruction— rather,  cros/i.  [Gesenius.]  "With 
a  great  tumult  th«  gate  Is  battered  down."  [Horsley.] 

13.  tlie  land— Judea.  Put  the  comma  after  "land,"  not 
after  "people."  "There  shall  be  among  the  people  (a 
remnant  left),  as  the  shaking  (tlie  after-picking)  of  an 
olive  tree:"  as  in  gathering  olives,  a  fbw  remain  on  the 
highest  boughs  (ch.  17.  5,  6).  14.  TUey— Those  who  are 
left:  the  remnant,  sing  for  tUe  majesty  of  the  Lord — 
sing  a  thanksgiving  for  the  goodness  of  tlie  Lord,  who 
has  .so  mcrcil'ully  preserved  them,  from  the  sea — from 
the  distant  lands  lioyond  the  sea,  whither  they  have  es- 
caped. 15.  in  the  fires— ViTRiNGA  translates,  "in  the 
caves."  Could  It  mean  the  fires  of  affliction  (1  Pfcter  1.  7)7 
They  were  exiles  at  the  time.  The  fires  only  loose  the 
carnal  bonds  otf  tlie  soul,  without  injuring  a  hair,  as  in 
the  case  of  Shadrach,  Meshach,  and  Al)cd-nego.  Lowth 
reads,  in  tlie  islands  (Ezekiel  26.  IS).  Rather  translate  for 
"fires,"  "in  the  regions  of  morning  light,"  i.e.,  the  east,  in 
antithesis  to  the  "isles  of  the  sea,"  t.  e.,  t!ie  west.  [Mau- 


ker.]  Wheresoever  ye  be  scattered,  east  or  west,  still 
glorify  the  Lord  (M-alachi  1. 11).  16.  Songs  to  God  come 
In  together  to  Palestine  from  distant  lands,  as  a  grand 
chorus,  glory  to  the  righteous— the  burden  of  the  songs 
(ch.  26.2,7),  Amidst  exile,  the  loss  of  their  temple,  and  all 
that  is  dear  to  man,  their  confidence  in  God  is  unshaken. 
These  songs  recall  the  joy  of  other  times,  and  draw  from 
Jeru.salem  in  her  present  calamities,  the  cry,  "My  lean- 
ness." Horsley  translates,  "glory  to  the  Just  One:"  then 
My  leanness  expresses  his  sense  of  man's  corruption, 
which  led  the  Jews,  "  the  treacherous  dealers"  (Jeremiah 
5. 11),  to  crucify  the  Just  One;  and  his  deficiency  of  right- 
eousness which  made  him  need  to  be  clothed  with  the 
righteousness  of  the  Just  One  (Psalm  106.  15).  treacher- 
ous dealers— the  foreign  nations  that  oppress  Jerusalem, 
and  overcome  it  by  stratagem  (so  in  ch.  21.  2).  [Barnes.] 
17.  This  verse  explains  the  wretchedness  spoken  of  in  v. 
16.  Jeremiah  (48.  43,  44)  uses  the  same  words.  They  are 
proverbial ;  t".  IS  expressing  that  the  inhabitants  were  no- 
where safe  ;  if  thej-  escaped  one  danger,  they  fell  into  an- 
other, and  worse,  on  the  opposite  side  (Amos  5. 19).  "Fear" 
is  the  term  applied  to  the  cords  with  feathersof  all  colours 
which,  when  fluttered  in  the  air,  scare  beasts  into  the  pit- 
fall, or  birds  into  the  snare.  Horsley  makes  the  connec- 
tion. Indignant  at  the  treatment  which  the  Just  One  re- 
ceived, the  propiict  threatens  the  guilty  land  with  instant 
vengeance.  18.  noise  of  .  ,  .  fear — the  shout  designed  to 
rouse  the  game  and  drive  it  into  the  pitfall,  ■wlndo'ws 
.  ,  .  open— taken  from  the  account  of  the  deluge  (Genesis 
7.11);  the  flood-gates.  So  the  final  judgments  of  fire  on  the 
apostate  world  are  compared  to  the  deluge  (2  Peter  3.  5-7). 
19.  earth — tlie  land  :  image  from  an  earthquake.  20.  re- 
moved like  a  cottage— (iVo<e,  ch.  1.  8.)  Here,  a  hanging 
couch,  suspended  from  the  trees  by  cords,  such  as  Niebuhr 
describes  the  Arab  keepers  of  lands  as  having,  to  enable 
them  to  keep  watch,  and  at  the  same  time  to  be  secure 
from  wild  beasts.  Translate,  "Shall  wave  to  and  fro  like 
a  hammock"  swung  about  by  the  wind,  heavy  upon  It — 
like  an  overwhelming  burden,  not  rise  again  —  not 
meaning,  that  it  never  would  rise  (v.  23),  but  in  those  con- 
vulsions it  would  not  rise,  it  would  surely  fall.  21.  host 
of  .  .  .  high  ones — the  heavenly  host,  i.  e.,  either  t?ie  visi- 
ble host  of  heaven  (the  present  economy  of  nature,  aflfected 
by  the  sun,  moon,  and  stars,  the  objects  of  idolatry,  being 
abolished,  ch.65.  17;  60.19,  simultaneously  with  the  cor- 
rupt polity  of  men);  or  rather,  the  invisible  rulers  of  the 
darkness  of  this  world,  as  the  antithesis  to  "  kings  of  the 
earth"  shows.  Angels,  moreover,  preside,  as  it  were,  over 
kingdoms  of  the  world  (Daniel  10. 13,  20,  21).  22.  in  the  pit 
—Tsi,t\ier,forthepit.  [Horsley.]  '' In  the  dungeon."  [Mau- 
rer.] Image  from  captives  thrust  together  into  a  dun- 
geon, prison— i.  e.,  as  in  a  prison.  This  sheds  light  on 
the  disputed  passage,  1  Peter  3. 19,  where  also  the  prison  Is 
fig.  The  "shutting  up"  of  the  Jews  in  Jerusalem  under 
Nebuchadnezzar,  and  again  under  Titus,  was  to  be  fol- 
lowed bj' a  rm7a/ion  of  mercy  "after  many  days"— seventy 
years  in  the  case  of  the  former— the  time  is  not  yet  elapsed 
in  the  case  of  the  latter.  Horsley  takes  "  visited"  i  n  a  bad 
sense,  viz.,  in  wrath,  as  in  ch.  26. 14;  cf.  ch.  29.  6;  the  pun- 
ishment being  the  heavier  in  the  fact  of  the  delay.  Prob- 
ably a  double  visitation  is  intended,  deliverance  to  the 
elect,  wrath  to  hardened  unbelievers;  as  t'.  23  plainly  con- 
templates judgments  on  proud  sinners,  symbolized  by  the 
"sun"  and  "moon."  23.  (Jeremiah  3.  17.)  Still  future: 
of  which  Jesus'  triumphal  entry  into  Jerusalem  amidst 
hosannas  was  a  pledge,  his  ancients— the  elders  of  His 
people;  or  in  general.  His  ancient  people,  the  Jews.  After 
the  overthrow  of  theworld-kingdoms,  Jehovah's  shall  be 
set  up  with  a  splendour  exceeding  the  light  of  the  sun  anil 
moon  under  the  previous  order  of  things  (ch.  60. 19,  20). 

CHAPTER  XXV. 

Ver.  1-12.  Continuation  of  Chap.  24.  Thanksgitino 
FOR  the  Overthrow  of  the  Apostate  Faction,  and 
the  Setting  Up  of  Jehovah's  Throne  on  Zion.  The 
restoration  from  Babylon  and  re-establishment  of  the 
theocracy  was  a  type  and  pledge  of  this.    1.  ■»vonderfiU 

457 


God  Praised  for  Eia  Judgments,  etc. 


ISAIAH  XXVI. 


Israel's  Song  of  Praise  for  Restoration. 


— (Ch.  9.6.)  counsels  of  old— (Ch.  42.9;  46.10.)  Purposes 
planned  long  ago;  here,  as  to  the  deliverance  of  His 
people.  trntJ\— Hebrew,  Amen ;  covenant-keeping,  faith- 
ful to  promises ;  the  peculiar  characteristic  of  Jesus  (Reve- 
lation .1. 14).  2.  a  city  .  .  .  heap— Babylon,  type  of  the 
seat  of  Antichrist,  to  be  destroyed  in  the  last  days  (cf. 
Jeremiah  51.  .37,  with  Revelation  18.,  followed,  as  here,  by 
the  song  of  the  saints'  thanksgiving  in  Revelation  19). 
"Heaps"  is  a  graphic  picture  of  Babylon  and  Nineveh  as 
they  now  are.  palace— Babylon  regarded,  on  account  of 
Its  splendour,  as  a  vast  palace.  But  Maurer  translates,  a 
citadel,  of  strangers— foreigners,  whose  capital  pre-emi- 
nently Babylon  was,  the  metropolis  of  the  pagan  world. 
"Aliens  from  the  commonwealth  of  Israel,  strangers  from 
the  covenants  of  promise"  (cli.  29.5;  Ephesians  2.12;  see 
in  contrast,  Joel  3. 17).  never  toe  built— (Ch.  13. 19,  20,  &c.) 
3.  strong  people— This  cannot  apply  to  the  Jews;  but 
other  nations  on  which  Babylon  had  exercised  its  cruelty 
(ch.  14. 12)  shall  worship  Jehovah,  awed  by  the  judgment 
inflicted  on  Babylon  (ch.  23. 18).  city— not  Babylon,  which 
Bhall  tlicn  be  destroyed,  but  collectively  for  the  cities  of 
the  surrounding  nations.  4.  tlie  poor  .  .  .  needy— the 
Jews,  exiles  from  their  country  (ch.  26.6;  41.17).  lieat— 
calamity  (cli.  4.  6 ;  32.  2).  blast— i.  e.,  wrath,  storm— a  tem- 
pest of  ruin,  a  winter  flood,  rushing  against  and  over- 
throwing the  wall  of  a  house.  5.  Translate,  "  As  the  heat 
in  a  dry  land  [is  brought  down  by  the  shadow  of  a  cloud, 
so]  thou  slialt  bring  down  the  tumult  [the  shout  of  tri- 
umph over  their  enemies]  of  strangers  (foreigners);  and 
as  the  heat  by  tlie  shadow  of  the  cloud  [is  brought  low], 
so  the  branch  (the  offspring)  of  the  terrible  ones  shall  be 
brought  low."  Parkhuest  translates  the  Hebrew  for 
"branch,"  the  exulting  song.  Jerome  translates  the  last 
clause,  "And  as  when  the  heat  burns  under  a  cloud,  tliou 
Shalt  make  the  branch  of  the  terrible  ones  to  wither;" 
the  branch  withering  even  under  the  friendly  shade  of  a 
cloud  typiflcs  the  wicked  brought  to  ruin,  not  for  want 
of  natural  means  of  prosperity,  but  by  the  immediate  act 
of  God.  6.  in  tliis  mountain— Zion :  Messiah's  kingdom 
was  to  begin,  and  is  to  have  its  central  seat  hereafter,  at 
Jerusalem,  as  the  common  country  of  "all  nations"  (ch. 
2.2,  &c.).  all  people— (Ch.  56.  7;  Daniel  7,14;  Luke  2.10.) 
feast— image  of  felicity  (Psalm  22.26,  27;  Matthew  8.11; 
Luke  14.  15;  Revelation  19.9;  cf.  Psalm  36.8;  87).  fat 
tUings  — delicacies;  the  rich  mercies  of  God  in  Christ 
(ch.  5i5. 2;  Jeremiah  31.14;  Job  36.16).  -wines  on  tbe  lees 
— wine  wliicli  has  been  long  kept  on  the  lees;  i.e.,  the 
oldest  and  most  generous  wine  (Jeremiah  48. 11).  marro-»v 
—the  choicest  dainties  (Psalm  63. 5).  well  refined— cleared 
of  all  dregs.  7.  face  of  .  .  .  covering— image  from  mourn- 
ing, in  wliich  it  was  usual  to  cover  the  face  with  a  veil  (2 
Samuel  15. 30).  "  Face  of  covering,"  i.  e.,  the  covering  itself; 
as  Job  41. 13,  "the  face  of  his  garment,"  tlie  garment  itself. 
The  covering  or  veil  is  the  mist  of  Ignorance  as  to  a  future 
state,  and  tlie  way  to  eternal  life,  which  enveloped  the 
nations  (Ephesians  4. 18)  and  the  unbelieving  Jew  (2  Co- 
rinthians 3. 15).  The  Jew,  however,  \s  first  to  be  converted 
before  tlie  conversion  of  "all  nations;"  for  it  is  "in  this 
mountain,"  viz.,  Zion,  that  the  latter  are  to  have  the  veil 
taken  ofl'  (Psalm  102.13,  15,  16,  21,  22;  Romans  11.12).  8. 
Quoted  in  1  Corinthians  15.54,  in  support  of  the  resur- 
rection, s^vallow^  up  ...  In  victory — completely  and 
permanently  "abolish"  (2  Timothy  1. 10;  Revelation  20. 
14;  21.4;  cf.  Genesis  2.17;  3.22).  rebuke— (Cf.  Mark  8.38; 
Hebrews  11. 20.)  9.  "After  death  has  been  swallowed  up 
for  ever,  the  people  of  God,  who  had  been  delivered  from 
the  hand  of  death,  sliall  say  to  the  Lord,  Lo,  this  is  our 
God,  whom  unbelievers  regarded  as  only  a  man."  [Je- 
rome.] "The  words  are  so  moulded  as  to  point  us  spe- 
cially to  the  person  of  the  Son  of  God,  who  '  saves'  us ;  as 
He  vouclisafed  to  Israel  temporal  saving,  so  to  His  elect 
He  appears  for  the  purpose  of  conferring  eternal  salva- 
tion." [ViTRiNGA.]  The  Jews,  however,  have  a  special 
share  in  the  words.  This  is  our  God  (Note,  v.  6).  "In  day 
.  .  .  glad  .  .  .  rejoice,"  cf.  Psalm  118.  24,  which  refers  to 
the  second  comins  of  Jesus  (cf.  Psalm  118.  26,  with  Luke 
13.35).  "Waited"  is  characteristic  of  God's  people  in  all 
ages  (Genesis  49. 18;  Titus  2. 13).  10.  rest— as  its  permanent 
458 


protector ;  on  "  hand"  in  this  sense,  cf.  Ezra  7. 6,  28.  Moab 
—whilst  Israel  is  being  protected,  the  foe  is  destroyed; 
Moab  is  the  representative  of  all  the  foes  of  God's  people. 
under  film — Rather,  in  his  own  place  or  country  (Exodus 
10.23;  16.29).  for  tUe  dunghill— Rather,  in  the  water  of 
the  dung-heap,  in  which  straw  was  trodden  to  make  it 
manure  (Psalm  83. 10).  Horsley  translates  either,  "  in  the 
waters  of  Madmenah,"  viz.,  for  the  making  of  bricks ;  or 
as  LXX.,  "as  the  threshing-floor  is  trampled  by  the  corn- 
drag'"  (see  Margin,  Micah  4. 11-13).  11.  tte— Jehovah  shall 
spread  His  hands  to  strike  the  foe  on  this  side  and  on 
that,  with  as  little  effort  as  a  swimmer  spreads  forth  his 
arms  to  cleave  a  passage  through  the  water.  [Calvin.] 
(Zechariah  5.3.)-  Lowth  takes  "he"  as  Moab,  who,  in 
danger  of  sinking,  shall  strain  every  nerve  to  save  him- 
self; but  Jehovah  (and  "he")  shall  cause  him  to  sink 
("bring  down  the  pride"  of  Moab,  ch.  16.6).  -tvith  the 
spoils  of  .  .  .  hands — lit.,  the  craftily-acquired  spoils  of  his 
(Moab's)  hands.  [Barnes.]  Moab's  pride,  as  well  as  the 
sudden  gripe  of  his  hands  {viz.,  whereby  he  tries  to  save 
himself  from  drowning).  [Lowth.]  "Together  with  the 
joints  of  his  hands,"  i.  e.,  though  Moab  struggle  against 
Jehovali  hand  and  foot.  [Maukee.]  la.  fortress  — the 
strongholds  of  Moab,  the  representative  of  the  foes  of 
God's  people.  [Barnes.]  Babylon.  [Maurer.]  The  so- 
ciety of  infidels  represented  as  a  city  (Revelation  11. 8). 

CHAPTEE    XXVI. 

Ver.  1-21.  Connected  tvith  Chapters  24.,  25.  Song  of 
Peaise  of  Israel  after  being  Restored  to  their 
OWN  Land.  As  the  overthrow  of  the  apostate  faction 
is  described  in  ch.  25.,  so  the  peace  of  the  faithful  is 
here  described  under  the  image  of  a  well-fortified  city. 

1.  strong  city  — Jerusalem,  strong  in  Jehovah's  protec- 
tion :  type  of  tlie  new  Jerusalem  (Psalm  48. 1-3),  contrasted 
witli  the  overthrow  of  the  ungodly  foe  (v.  4-7, 12-14 ;  Reve- 
lation 22.  2,  10-12,  &c.).  salvation  .  .  .  walis  — (Ch.  60.  18; 
Jeremiah  3.23;  Zechariah  2.5).  Maurer  translates,  "Je- 
hovah makes  His  help  serve  as  walls,"  &c.  (ch.  33.  20, 
21,  &c.).  bulwarks — the  trench  with  the  antemural  earth- 
works exterior  to  the  wall.  2.  Address  of  the  returning 
people  to  the  gates  of  Jerusalem  (type  of  the  heavenly 
city,  Hebrews  12.  22);  (Psalm  24.  7,  9;  118. 19).  Antitypi 
cally  (Revelation  22. 14;  21.25.27).  righteous  nation— that 
had  not  apostatized  during  the  captivity.  Hoesley  trans- 
lates, "Tlie  nation  of  tlie  Just  One,"  viz.,  the  Jews.  3.  mind 
.  .  .  stayed — (Psalm  112.  7,  8.)  Jesus  can  create  "perfect 
peace"  within  thy  mind,  though  storms  of  trial  rage  with- 
out (ch.  57.  19;  Mark  4.  39);  as  a  city  kept  securely  by  a 
strong  garrison  within,  though  besieged  without  (so  Pliil- 
ippians4. 7).  "Keep,"  H<.,  guard  as  with  a  garrison.  HoR- 
SLEY  translates,  (God's)  workmanship  (the  Hebrew  does  not 
probably  mean  "  mind,"  but  "  a  thing/orwted,"  Ephesians 

2.  10),  so  constantly  "supported;"  or  else  "formed  and 
supported  (by  thee)  thou  shalt  preserve  (it,  viz.,  the  righte- 
ous nation)  in  perpetual  peace."  4.  Lord  Jehovah  — 
Hebrew,  Jah,  Jehovah.  Tlie  union  of  the  two  names  ex- 
presses in  tlie  highest  degree  God's  unchanging  love  and 
power  (cf.  Psalm  68.  4).  This  passage,  and  ch.  12.  2 ;  Exodus 

6.  3;  Psalm  &3. 18,  are  the  four  in  which  the  English  Version 
retains  the  Jehovah  of  the  original.  Maueee  translates, 
"For  Jah  (tlie  eternal  unchangeable  One,  Exodus  3.  14)  is 
Jehovah,  the  rock  of  ages"  (cf.  ch.  45. 17;  Deuteronomy 
32. 15;  1  Samuel  2. 2).  3.  lofty  city— Babylon  ;  representa- 
tive of  the  stronghold  of  the  foes  of  God's  people  in  all 
ages  (ch.  25.  2,  12;  13.  14).  G.  poor— (ch.  25.  4),  the  once- 
afilicted  Jewish  captives.  "  Foot  shall  tread,"  is  fig.  for 
exulting  in  the  fall  of  God's  enemies  (Revelation  18.  20). 

7.  uprightness— rather,  is  direct,  i.  e.,  is  directed  by  God 
to  a,  prosperous  issue,  however  many  be  their  afflictions  in 
the  mean  time  (as  in  the  case  of  the  Jewish  exiles);  the 
context  requires  this  sense  (Psalm  34.  19;  Proverbs  3.  6; 
11. 5),  [Maurer]  :  thus  "  way"  means  God's  dealings  with  the 
righteous  (Psalm  37.  23).  ntost  upright— (Deuteronomy  32. 
4.'>  dost  weigh— (1  Samuel  2.  3;  Proverbs  5.  21.)  Rather, 
inou  aosi  make  plain  and  level  [Maurer],  removing  all  ob- 
stacles (ch.  40.  3.  4).    8.  way  of  thy  judgments— we  have 


Aaise  to  God  for  His  Favour. 


ISAIAH  XXVII. 


27ie  Care  of  God  over  His  Vineyard.' 


waited  for  thy  proceeding  to  punish  the  enemy  (i>.  9, 10). 
[Maurer.]  Horsley  translates  v.  7,  8,  "  The  path  of  the 
Just  One  is  perfectly  even ;  an  even  road  thou  wilt  level 
for  the  Just  One,  even  the  i^ath  of  thy  laws,  O  Jehovah.  We 
have  expected  thee."  name  .  .  .  renieiitbrance  —  the 
manifested  character  of  God  by  which  Ho  would  be  remetn- 
bned  (ch.  Of.  5 ;  Exodus  3.  I.')).  9.  "WitU  .  .  .  soul  .  ,  .  1— 
lit.,  I .  .  .  my  soul,  in  apposition;  the  faithful  Jews  here 
speak  indiuiduMlly.  The  overthrow  of  the  foe,  and  the 
restoration  of  tlie  Jews,  are  to  follow  upon  prayer  on  the 
part  of  the  latter  and  of  all  God's  people  (ch.  62.  1-4,  6,  7 ; 
Psalm  102. 13-17).  In  tUe  nIgUt— (Psalm  63.  6 ;  Song  of  Solo- 
mon 3.  1.)  ivorld  .  .  .  learn  .  .  .  rIgUteowsness  —  the 
remnant  left  after  judgments  (Psalm  58.  10,  11 ;  Zechariah 
11.16).  10.  uprightness— rather,  as  in  v.  7,  prospert?^,  an- 
swering to  "favour"  in  the  parallelism,  and  in  antithesis 
to  "judgments  in  the  earth"  (f.  S) ;  where  prosperity  at- 
tends the  wicked  as  well  as  the  just,  "^le  will  not  leara 
righteousness,"  therefore  judgments  must  be  sent  that  he 
may  "  learn"  it.  [Mauuer.]  11.  lifted  up— to  punish  the 
foes  of  God's  people.  They  who  ivill  not  see  shall  be  made 
to  "sec"  to  their  cost  (ch.  5.  12).  their  envy  at  t3»e  (i.e., 
tfiy)  people— LoWTii  translates,  "  They  shall  see  with  confu- 
sion thy  zeal  for  thy  people."  fire  of  enemies— t.  e.,  the  Are 
to  which  tliine  enemies  are  doomed  (ch.  9. 18).  12.  peace- 
God's  favour,  including  all  blessings,  temporal  and  spir- 
itual, opposed  to  their  previous  trials  (Psalm  138.  8).  13. 
other  lords— temporal ;  heathen  kings  (2  Chronicles  12.8; 
28. 5. 6),  Nebuchadnezzar,  &e.  Spiritual  also,  idols  and  lusts 
(Romans  6. 16-18).  by  thee  only — it  is  due  to  thee  alone,  that 
we  agai n  worship  thee  as  our  Lord.  [Maurer.]  "  (We  are) 
thine  only,  we  will  celebrate  thy  name."  [Horsley.]  The 
sanctifying  effect  of  affliction  (Psalm  71. 16 ;  119.  67,  71).  14. 
They— The  "other  lords"  or  tyrants  {v.  13).  shall  not 
live — viz.,  again,  deceased  —  Hebretv,  Rephaim;  power- 
less, in  the  land  of  sliades  (ch.  11.  9,  10).  therefore — i.  e., 
inasmuch  as.  Cf.  "therefore" (Genesis  18.' 5;  19.8).  15.  hast — 
prophetical  preterite  (ch.  9.  3).  hast  removed  .  .  .  far  .  .  . 
ends  of  .  .  .  earth — rather,  "  Thou  hast  extended  far  all 
tlie  borders  of  the  land."  [Vitringa.]  16.  visited- 
sought— poured  out  (Psalm  62.  8),  as  a  vessel  emptying 
out  all  its  contents,  prayer — lit.,  a  whispered  prayer.  Mar- 
gin, a  secret  sighing  to  God  for  help  (cf.  Jeremiah  13. 17; 
Deuteronomy  8. 16).  17.  An  imageof  anguish  accompanied 
with  expectation,  to  be  followed  by  joy  that  will  cause  the 
anguish  utterly  to  be  forgotten.  Zion,  looking  for  deliver- 
ance, seemingly  in  vain,  but  really  about  to  be  gloriously 
saved  (Micah  4.  9, 10-13 ;  5. 1-3 ;  John  16. 21,  22).  18.  brought 
forth  ivind— ;\IicHAEi,is  explains  this  of  the  disease  em- 
■pneumalosis.  Rather,  "wind"  is  a  ligure  for  that  which 
proves  an  abortive  effort.  The  "we"  is  in  antithesis  to 
"  thy,"  "my"  (v.  19),  what  we  vainly  attempt,  God  will  ac- 
complish, not  -tvrought  .  .  .  deliverance  in  .  .  .  earth 
— lit.,  the  land  (Jndea)  is  not  made  security,  i.e.,  is  not  be- 
come a  place  of  security  from  our  enemies,  nor  .  .  . 
ivorld  .  .  .  fallen— the  "world"  at  large,  is  in  antithesis 
to  "  the  earth,"  i.e.,  Judea.  The  world  at  enmity  with  the 
city  of  God  has  not  been  subdued.  But  Maurer  explains 
"  fallen,"  according  to  Arabic  idiom,  of  the  birth  of  a  child, 
whicli  is  said  to/aiiwhen  being  born;  "inhabitants  of  the 
world  (Israel,  oh.  24.  4;  not  the  world  in  general)  are  not 
yet  born ;"  i.  e.,  the  country  as  yet  lies  desolate,  and  is  not 
yet  populated.  19.  In  antithesis  to  v.  14,  "They  (Israel's 
foes)  shall  not  live;"  "  thj'  (Jehovah's)  dead  men  (the 
Jews)  shall  live,"  i.  e.,  primarily,  be  restored,  sjriritually 
(ch.  51.  1-3),  civilly  and  nationally  (v.  15);  whereas  thy  foes 
shall  not;  ultimately,  and  in  the  fullest  scope  of  the  pro- 
phecy, restored  to  life  literally  (Ezekiel  .37.  1-14 ;  Daniel  12. 
2).  together  ^vttlt  my  dead  body— rather,  7ny  dead  body, 
or  bodies  (the  Jewish  nation  personified,  which  had  been 
spiritually  and  civilly  dead;  or  the  nation,  as  a  parent, 
speaking  of  the  bodies  of  her  children  individually,  Koie, 
v.  9,  "I,"  "My"):  Jehovah's  "dead"  and  "my  dead"  are 
one  and  the  same.  [Horsley.]  However,  as  Jesus  is  the 
antitype  to  Israel  (Matthew  2.  15),  English  Version  gives  a 
true  sense,  and  one  ultimately  contemplated  in  the  pro- 
phecy: Christ's  dead  body  being  raised  again  is  the  source 
of  Jehovah's  people  {all,  and  especially  believers,  the  spi- 


ritual Israelites)  also  being  raised  (1  Corinthians  15.  20-22). 
a-\vake — (Ephesians  5. 14),  spiritually,  in  dust— prostrate 
and  dead,  spiritually  and  nationally;  also  literally  (ch. 
2.5.  12;  47.  1).  dew— which  falls  copiously  in  the  East  and 
supplies  somewhat  the  want  of  rain  (Hosea  14.5).  cast  out 
.  .  .  dead— i.e.,  shall  bring  them  forth  to  life  again.  20, 
enter  .  .  .  chambers— When  God  is  about  to  take  ven- 
geance on  the  ungodly,  the  saints  shall  be  shut  in  by  Him 
in  a  place  of  safety,  as  Noah  and  his  family  were  in  the 
days  of  the  llootl  (Genesis  7. 16),  and  as  Israel  was  com- 
manded not  to  go  out  of  doors  on  the  night  of  the  slaying 
of  the  Egyptian  first-born  (Exodus  12.  22,  23;  Psalm  31.  20; 
83.  3).  The  saints  are  calmly  and  confidently  to  await  the 
Issue  (Exodus  14. 13, 14).  ai.  (Micah  1.  3;  Jude  14.)  disclose 
,  .  .  blood— (Genesis  4.  10,  11;  Job  16.  18;  Ezekiel  24.  7,  8.) 
All  the  innocent  blood  shed,  and  all  other  wrongs  done, 
so  long  seemingly  with  impunity,  shall  then  be  avenged 
(Revelation  16. 6). 

CHAPTER    XXVII. 

Ver.  1-13.  Continuation  of  Chapters  24.,  25.,  26.  At 
the  time  when  Israel  shall  be  delivered,  and  the  ungodly 
nations  punished,  God  shall  punish  also  the  great  enemy 
of  the  Church.  1.  sore — r&ther,  hard,  well-tempered,  levi- 
atlian — lit.,  in  Arabic,  the  twisted  animal,  applicable  to 
every  great  tenant  of  the  waters,  sea-serpents,  crocodiles, 
&c.  In  Ezekiel  29.  3;  32.  2;  Daniel  7. 1,  &c.;  Revelation  12. 
3,  &c., potentates  hostile  to  Israel  are  similarly  described; 
antitypically  and  ultimately  Satan  is  intended  (Revela- 
tion 20.  10).  piercing- ri(/id.  [LoWTH.]  Flying.  [ISlAURER 
and  LXX.]  Long,  extended,  viz.,  as  the  crocodile  which 
cannot  readily  bend  back  its  body.  [JIoubigant.] 
crooked — winding,  dragon — Hebrew,  tenin;  the  croco- 
dile, sea — the  Euphrates,  or  the  expansion  of  it  near 
Babylon.  3.  la  that  day  when  leviathan  shall  be  de- 
stroyed, the  vineyard  (Psalm  80.  8),  the  Church  of  God, 
purged  of  its  blemishes,  shall  be  lovely  in  God's  eyes ;  to 
bring  out  this  sense  the  better,  LowTii,  by  changing  a 
Hebrew  letter,  Ye&OiS. pleasant,  lovely,  for  "red  wine."  sing 
— a  responsive  song.  [Lowth.]  unto  her — rather,  concn-n- 
ing  her  {Note,  ch.  5. 1) ;  viz.,  the  Jewish  state.  [Maurer.] 
3.  lest  any  hurt  it — aifack  it.  [Maurer.]  Lest  aught  be 
wanting  in  her.  [Horsley.]  4.  Fury  is  not  In  me— i.  e.,  I 
entertain  no  longer  anger  toivards  m//  vine.  wJio  -^vould 
set  ...  in  battle — i.  e.,  would  that  i  Xad  the  l^riers,  <tc. 
(the  wicked  foe ;  ch.  9. 18 ;  10. 17 ;  2  Samuol  23. 6),  before  me ! 
"  I  would  go  through,"  or  rather,  "against  them."  5.  Or— 
Else;  the  only  alternative,  if  Israel's  enemies  wish  to 
escape  being  "burnt  together."  strength — rather,  the 
refuge  which  I  afford.  [Maurer.]  "Take  hold,"  refers  to 
the  horns  of  the  altar  which  fugitives  often  laid  hold  of  as 
an  asylum  (1  Kings  1.  50;  2.  28).  Jesus  is  God's  "strength" 
or  "refuge"  which  sinners  must  repair  to  and  take  hold 
of,  if  they  are  to  have  "peace"  with  God  (ch.  45.  24;  Ro- 
mans 5.  1 ;  Ephesians  2.  14;  cf.  Job  22.  21).  6.  He— Jehovah. 
Here  the  song  of  the  Lord  as  to  His  vineyard  (v.  2-5)  ends; 
and  the  prophet  confirms  the  sentiment  in  the  song, 
under  the  same  image  of  a  vine  (cf.  Psalm  92. 13-15;  Hosea 
14.  5,  6).  Israel  ...  fill  ...  .  world— (Romans  11.  12.)  7. 
him  .  .  .  those — Israel — Isi-aeVs  enemies.  Has  God  pun- 
ished His  people  as  severely  as  He  has  those  enemies 
whom  he  employed  to  chastise  Israel?  No  I  Far  from  it. 
Israel,  after  trials.  He  will  restore;  Israel's  enemies  He 
will  utterly  destroy  at  last,  the  slaughter  of  them  that 
are  slain  by  liim— rather,  "  Is  Israel  slain  according  to 
the  slaughter  of  the  enemy  slain  f"  the  slaughter  where- 
with the  enemy  is  slain.  [Maurer.]  8.  In  measure- Not 
beyond  measure;  in  moderation  (Job  23.6;  Psalm  6.1; 
Jeremiah  10.  24;  30.  11;  46.  28).  when  It  shooteth— image 
from  the  vine;  rather,  passing  from  the  image  to  the 
thing  itself,  "tvhen  sending  her  away  {inz.,  Israel  to  exile; 
ch.  50. 1,  God  only  putting  the  adulteress  away  when  h« 
might  justly  have  put  her  to  death)  thou  didst  punish 
her."  [Gksenius.]  staycth- rather,  as  Margin,  "xuhen  He 
removeth  it  by  His  rough  wind  In  the  day,"  &c.  east  wind 
— especially  violent  in  the  East  (Job  27.21;  Jeremiah  18. 
17).  9.  By  this— Exile  of  Israel  (the  "sending  away,"  r. 
8).    purged— expiated.  [Horsley.]    all  the  ftTilt^thls  in 

459 


The  Prophet  ThrecUeneth  JBphraim, 


ISAIAH  XXVIII. 


and  Rebuketh  their  Errors,' 


the  whole  benefit  designed  to  be  brought  about  by  the 
chastisement,  namely,  the  removal  of  his  (Israel's)  sin 
(viz.,  object  of  idolatry;  Deuteronomy  9.  21;  Hosea  10.  8). 
-vvlieu  He— Jehovah ;  at  the  destruction  of  Jerusalem  by 
Nebuchadnezzar,  His  Instrument.  The  Jews  ever  since 
have  abliorred  idolatry  (cf.  ch.  17.  8).  not  stand  up— shall 
rise  no  more.  [Horsley.]  10.  city— Jerusalem ;  the  beat- 
ing asunder  of  whose  altars  and  images  was  mentioned 
in  V.  9  (cf.  ch.  24. 10-12).  calf  feed— (ch.  17.  2),  it  shall  be  a 
vast  wild  pasture,  branclies— resuming  the  image  of  the 
vine  (v.  2.  6).  11.  boughs  .  .  .  broken  off— so  the  Jews 
are  called  (Romans  11.  17, 19,  20).  set  .  .  .  on  fire— burn 
them  as  fuel;  "women"  are  specified,  as  probably  it  was 
their  office  to  collect  fuel  and  kindle  the  fire  for  cooking. 
no  understanding— as  to  the  ways  of  God  (Deuteronomy 
82.  28,  29 ;  Jeremiah  5.  21 ;  Hosea  4.  6).  13.  Restoration  of 
the  Jews  from  their  dispersion,  described  under  the  image 
of  fruits  shaken  from  trees  and  collected,  beat  off— as 
fruit  beaten  off&  tree  with  a  stick  (Deuteronomy  24. 20),  and 
then  gathered,  river— Euphrates,  stream  of  Egypt— on 
the  confines  of  Palestine  and  Egypt  (Numbers  34.  5; 
Joshua  15.  4,  47),  now  Wady  el-Arish,  Jehovah's  vineyard, 
Israel,  extended  a<"<jording  to  His  purpose  from  the  Nile 
to  the  Euphrates  {,1  Kings  4.  21,  24;  Psalm  72.  8).  oiie  by 
one— gathered  most  carefully,  not  merely  as  a  nation,  but 
as  individuals.  13.  great  trumpet — image  from  the 
trumpets  blown  on  the  first  day  of  the  seventh  month  to 
summon  tlie  people  to  a  holy  convocation  (Leviticus  23. 
24).  Antitypically,  the  gospel  trumpet  (Revelation  11. 15 ; 
14.  6)  wliich  the  Jews  shall  hearken  to  in  the  last  days 
(Zechariah  12. 10 ;  13. 1).  As  tlie  passover  in  the  first  month 
answers  to  Christ's  crucifixion,  so  the  day  of  atonement 
and  the  idea  of  "  salvation"  connected  with  the  feast  of 
tabernacles  in  the  same  seventh  month,  answer  to  tlie 
crowning  of  "redemption"  at  His  second  coming;  there- 
fore redemption  is  put  last  in  1  Corinthians  1.  30.  Assyria 
— whitlier  the  ten  tribes  had  been  carried;  Babylonia  is 
mainly  meant,  to  which  Assyi-ia  at  that  time  belonged; 
the  two  tribes  were  restored,  and  some  of  tlae  ten  accom- 
panied them.  However,  "Assyria"  is  designedly  used  to 
point  ultimately  to  the  future  restoration  of  the  ten  fully, 
never  yet  accomplished  (Jeremiah  3. 18).  Egypt — whither 
many  had  fled  at  the  Babylonish  captivity  (Jeremiah  41. 
17, 18).  Cf.  as  to  the  future  restoration,  ch.  11. 11, 12, 16 ;  51. 
9-lG  ("  Rahab"  being  Egypt). 

CHAPTER    XXVIII. 

Ver.  '-29.  Chaps.  28.-33.  form  almost  one  continuous 
proplif.cy  concerning  tlie  destruction  of  Ephraim,  tlie 
impiety  and  folly  of  Judah,  tlie  danger  of  tlieir  league 
With  PJgypt,  the  straits  they  would  be  reduced  to  by 
Assy <  la,  from  which  Jehovali  would  deliver  tliem  on  their 
turning  to  Him;  ch.  28.  refers  to  the  lime  just  before  the 
Bixtli  year  of  Hezekiah's  reign,  the  rest  not  very  long  be- 
fore his  fourteenth  year.  1.  crown  of  -pviAe— Hebrew  for 
"proud  crown  of  the  drunkards,"  &c.  [HorsI/EY],  viz.,  Sa- 
jnaria,  tlie  capital  of  Ephi-aim,  or  Israel.  "  Drunkards," 
it<.  (y.7,8;  ch.5. 11, 22;  Amos  4. 1;^.  1-6)  and  metaphorically, 
like  drunkards,  rushing  on  their  own  destruction,  beauty 
.  .  .  flower— "whose  glorious  beauty  or  ornament  is  a 
fading  flower."  Carrying  on  the  image  of  "drunkards;" 
it  was  the  custom  at  feasts  to  wreatlie  the  brow  v/iih.  flow- 
era;  so  Samaria,  "  which  is  (not  as  English  Version, '  which 
are')  upon  the  head  of  the  fertile  valley,"  i.  e.,  situated  on 
a  hill  surrounded  with  the  rich  valleys  as  a  garland  (1 
Kings  16. 24) ;  but  the  garland  is  "  fading,"  as  garlands  often 
do,  because  Ephraim  is  now  close  to  ruin  (cf.  ch.  16.  8); 
fulfilled  721  B.  c.  (2  Kings  17.  6,  24).  a.  strong  one— the 
Assyrian  (ch.  10.  5).  cast  down— rfe.,  Ephraim  (v.  1)  and 
Samaria,  its  crown,  wltb  .  .  .  band- with  violence  (ch.  8. 
11).  3.  crown  .  .  .  tbe  di-unliards- rather,  "the  crown 
of  the  drunkards."  4.  Rather,  "the  fading  fiower,  their 
glorious  beautj  (v.  1),  which  is  on  the  head  of  the  fat 
(fertile)  valley,  shall  be  as  the  early  fig."  [G.  V.  Smith.] 
Figs  usually  ripened  in  August;  but  earlier  ones  (^Hebrew 
bikkurah,  Spanish  bokkore)  in  June,  and  were  regarded 
as  a  delicacy  (Jeremiah  24.  2;  Hosea  9.  10;  Micah  7. 1). 

4eo 


vrlille  it  Is  yet— t.  e.,  immediately,  without  delay;  describ- 
ing the  eagerness  of  the  Assyrian  Shalmaneser,  not 
merely  to  conquer,  but  to  destroy  utterly  Samaria; 
whereas  other  conquered  cities  wer,e  often  spared.  5- 
13.  The  prophet  now  turns  to  Judah ;  a  gracious  prom- 
ise to  the  remnant  ("residue");  a  warning  lest  through 
like  sins  Judah  should  share  the  fate  of  Samaria. 
crown— in  antithesis  to  the  "fading  crown"  of  Ephraim 
{v.  1,  3).  tlie  residue— primarily,  Judah,  in  the  prosperous 
reign  of  Hezekiah  (2  Kings  18. 7),  antitypically,  the  elect  of 
God;  as  He  here  is  called  their  "crown  and  diadem,"  so 
are  they  called  i?is  (ch.  62. 3);  a  beautiful  reciprocity.  6. 
Jehovah  will  inspire  their  magistrates  with  justice,  and 
their  soldiers  with  strengtli  of  spirit,  turn  .  .  .  battle 
to  .  .  .  gate — The  defenders  of  their  country  who  not  only 
repel  the  foe  from  themselves,  but  drive  him  to  the  gates 
of  his  own  cities  (2  Samuel  11.  23 ;  2  Kings  18. 8).  T.  Though 
Judah  is  to  surviA^e  the  fall  of  Ephraim,  yet  "  they  also" 
(the  men  of  Judah)  have  perpetrated  like  sins  to  those  of 
Samaria  (ch.  5.  3,  11),  which  must  be  chastised  by  God. 
erred  .  .  .  are  out  of  tUe  -way — stagger  .  .  .  reel.  Re- 
peated, to  express  the  frequency  of  the  vice,  priest  .  .  . 
propliet — If  tlie  ministers  of  religion  sin  so  grievouslj', 
how  much  more  tlie  other  rulers  (ch.  56. 10, 12) !  vision- 
even  in  that  most  sacred  function  of  tlie  prophet  to  de- 
clare God's  will  revealed  to  them,  judgment— the  priests 
had  the  administration  of  the  law  committed  to  them 
(Deuteronomy  17.  9;  19. 17).  It  was  against  the  law  for  the 
priests  to  take  wine  before  entering  the  tabernacle  (Leviti- 
cus 10.9;  Ezekiel  44.  21).  9, 10.  Here  the  drunkards  are 
introduced  as  scoffingly  commenting  on  Isaiah's  wai-n-' 
ings :  "  Wh  om  ivill  he  (does  Isaiah  presume  to)  teach  know- 
ledge? And  whom  will  He  make  to  understand  instruc- 
tion f  Is  it  those  (i.  e.,  does  he  take  us  to  be)  just  weaned, 
&c.?  For  (lie  is  constantly  repeating,  as  if  to  little  chil- 
dren) precept  upon  precept,"  &c.  line— a  rule  or  law. 
[Matjrek.]  Tlie  repetition  oi  sounds  in  Hebrew  tzav  latzav, 
tzav  latzav,  qav  laqav,  qav  laquav,  expresses  the  scorn  of  the 
imitators  of  Isaiali's  speaking ;  he  spoke  stammering  (v.  11). 
God's  mode  of  teaching  ofl!"ends  by  its  simplicity  tlie  pride 
of  sinners  (2  Kings  5. 11, 12 ;  1  Corinthians  1.  23).  Stammer- 
ers as  they  were  by  drunkenness,  and  children  in  know- 
ledge of  God,  they  needed  to  be  spoken  to  in  the  language 
of  children,  and  "with  stammering  lips"  (cf.  Matthew  13. 
13).  A  just  and  mei'ciful  retribution.  11.  For- ratlier. 
Truly.  This  is  Isaiah's  reply  to  the  scoffers:  Your  drunken 
questions  shall  be  answered  by  the  severe  lessons  from 
God  conveyed  through  tlie  Assyrians  and  Babylonians; 
the  dialect  of  these,  though  Semitic,  like  the  Hebi-ew,  was 
so  far  different  as  to  sound  to  the  Jews  like  the  speech  of 
stammerers  (cf.  ch.  33. 19 ;  36. 11).  To  them  who  will  not  under- 
stand God  will  speak  still  more  unintelligibly.  13.  Ratlier, 
"  He  (Jehovah)  who  hath  said  to  them."  this . . .  tbe  rest 
— reference  may  be  primarily  to  "  rest"  from  national 
warlike  preparations,  the  Jews  being  at  the  time  "weary" 
through  various  preceding  calamities,  as  the  Syro-Israelite 
invasion  (ch.  7.  8;  cf.  ch.  30. 15;  22.  8;  39.2;  36. 1;  2  Kings, 
18.  8).  But  spiritually,  the  "rest"  meant  is  tliat  to  be 
found  in  obeying  those  very  "  precepts"  of  God  {v.  10)  wliich 
they  jeered  at  (cf.  Jeremiah  6. 16 ;  Matthew  11.  29).  13.  But 
— rather,  Therefore,  viz.,  because  "  they  would  not  liear" 
(v.  12).  tbat  tbcy  migbt  go — the  designed  result  to  those 
who,  from  a  defectof  the  will,  so  far  from  profiting  by  God's 
mode  of  instructing,  "precept  upon  precept,"  &c.,  made  it 
into  a  stumbling-block  (Hosea  6.5;  8.12;  Matthew  13.14). 
go  and  fall— image  appropriately  from  "  drunkards"  {v.  7. 
6,  which  they  were)  who  in  trying  to  "  go" /oT-tt^ard  "  fall 
backivard."  14.  scornful  —  (Note  v.  9,10.)  15.  said — vir- 
tually, in  your  conduct,  if  not  in  words,  covenant— there 
may  be  a  tacit  reference  to  their  confidence  in  their  "  cov- 
enant" with  the  Assyrians  in  the  early  part  of  Pleze- 
kiali's  prosperous  reign,  before  that  he  ceased  to  pay  trib- 
ute to  them,  as  if  it  ensured  Judah  from  evil,  whatever 
might  befall  the  neighbouring  Ephraim  (v.  1).  The  ftill 
meaning  is  shown  by  the  language  ("covenant  with  death 
—hell,"  or  sheol)  to  apply  to  all  lulled  In  false  security 
spiritually  (Psalm  12.4;  Ecclesiastes  8. 8 ;  Jeremiah  8.11); 
the  godly  alone  are  in  covenant  with  death  (Job  5.  2S-, 


('Ami  the  Sure  Foundation. 


ISAIAH  XXIX. 


Conung  Invasion  of  Jerusalem. 


itosea  2. 18;  1  Corinthians  3.  22).  ovcrflo-vvlng  scourge— 
two  metaphors :  the  liostile  Assyrian  armies  like  an  over- 
■wlielniing  flood,  pass  tUrougU — viz.,  through  Judea  on 
their  way  to  Egypt,  to  punish  it  as  the  protector  of  Sama- 
ria (2  Kings  17.  i).  Ilea— The}/  did  not  use  these  words,  but 
Isaiah  designates  their  sentiments  by  their  true  name 
(Amos  2. 4).  IG.  Lit.,  Behold  me  as  Ilim  who  has  laid;  viz., 
In  my  Divine  counsel  (Revelation  13.8);  none  save  I  could 
lay  it  (ch.  63.  5).  stone— Jesiis  Christ;  Hezekiah  [Maukkk], 
or  the  temple  [Ewald],  do  not  realize  the  full  signiflcancy 
of  the  language ;  but  only  in  type  point  to  Him,  in  whotn 
tlie  prophecy  receives  its  exhaustive  accomplishment; 
whjtlier  Isaiah  understood  its  fulness  or  not  (1  Peter  1.  11, 
12),  the  Holy  Ghost  plainly  contemplated  its  fultilment  in 
Christ  alone;  so  in  ch.  32.  1;  cf.  Genesis  49.  24;  Psalm  118. 
22;  Matthew  21.  42;  Romans  10.  11;  Ephesians  2.  20.  tried 
—both  by  the  devil  (Luke  4.  1-13)  and  by  men  (Luke  20. 1- 
38),  and  even  by  God  (Matthew  27.  46);  a  stoue  of  tested 
solidity  to  bear  the  vast  superstructure  of  man's  redemp- 
tion. The  tested  rigldeousness  of  Christ  gives  its  peculiar 
merit  to  His  vicarious  sacrifice.  The  connection  with  the 
context  is,  though  a  "  scourge"  shall  visit  Judea  (v.  15),  j'et 
God's  gracious  purpose  as  to  the  elect  remnant,  and  His 
kingdom  of  which  "Zlou"  shall  be  the  centre,  shall  not 
fail,  because  it  rests  on  Messiah  (Matthew  7. 24,  25;  2  Timo- 
thy 2.  19).  precious — lit,,  of  prcciousness ;  so  in  the  Greek, 
1  Peter  2.  7,  He  is  prcciousness,  comer-stoiie — (1  Kings  5. 
17;  7.  9;  Job  38.  6) ;  the  stone  laid  at  tlie  corner  where  two 
walls  meet  and  connecting  them;  often  costly,  make 
Uaate— flee  in  hasty  alarm;  but  LXX.  have  "be  ashamed;" 
so  Romans  9.  33,  and  1  Peter  2.  6,  "be  confounded,"  sub- 
stantially the  same  idea;  he  who  rests  on  Him  shall  not 
have  the  shame  of  disappointment,  nor  flee  in  sudden  panic 
(see  ch.  30.  15;  32. 17).  17.  line— the  measuring-line  of  the 
plummet.  Horsley  translates,  "  I  will  appoint  judgment 
for  the  rule,  and  justice  for  the  plummet."  As  the  corner- 
stone stands  most  perpendicular  and  exactly  propor- 
tioned, so  Jehovah,  while  holding  out  grace  to  believers 
in  the  Foundation-stone,  will  judge  the  scoflfers  [v.  15)  ac- 
cording to  the  exact  fustice  of  the  law  (cf.  James  2.  13). 
hail— Divine  judgments  (ch.  30.  30;  32.  19).  18.  disan- 
nulled—obliterated, as  letters  traced  on  a  waxen  tablet 
are  obliterated  by  passing  the  stylns  over  it.  trodden 
down— passing  from  the  metaphor  in  "scourge"  to  the 
thing  meant,  the  army  which  treads  down  its  enemies.  19. 
From  the  time,  &c.— rather,  "As  often  as  it  comes  over 
(i.e.,  passes  through),  it  shall  overtake  you"  [Horsley]; 
like  a  flood  returning  from  time  to  time,  frequent  hostile 
invasions  shall  assail  Judah,  after  the  deportation  of  the 
ten  tribes,  vexation  .  .  .  hear  .  .  .  report — rather,  "It 
shall  be  a  terror  even  to  hear  the  mere  report  of  it." 
[Maurer.]  (1  Samuel  3.  11.)  But  G.  V.  Smith,  "Hard 
treatment  (Horsley,  dt.sper«io»j)  only  shall  make  you  to 
understand  Instruction  ;"  they  scorned  at  the  simple  way 
in  which  the  prophet  offered  it  (v.  9),  therefore,  they  must 
be  taught  by  the  severe  teachings  of  adversity.  30.  Pro- 
verbial, for  they  shall  find  all  their  sources  of  confidence 
fail  them ;  all  shall  be  hopeless  perplexity  in  their  affairs. 
31.  Pernzim— In  the  valley  of  Rephaim  (2Samuel  5. 18, 20 ; 
1  Chronicles  14. 11),  there  Jehovah,  by  David,  broke  forth  as 
waters  do,  and  made  a  breach  among  the  Philistines,  Da- 
vid's enemies,  as  Perazim  means,  expressing  a  sudden  and 
complete  overthrow.  Glbeon— (1  Chronicles  14. 16 ;  2  Sam- 
uel 5.25;  Margin.)  Not  Joshua's  victory  (Joshua  10.10). 
Btrange— as  being  againstHis  own  people;  judgment  Is  not 
what  God  delights  in,  it  is,  though  necessary,  yet  strange 
to  Him  (Lamentations  3.  33).  work— punishing  the  guilty 
(oh.  10.  12).  33.  mockers— a  sin  which  they  had  commit- 
ttid  {v.  9.  10).  bands— their  Assyrian  bondage  (ch.  10.  27); 
Jndah  was  then  tributary  to  Assyria;  or,  "lest  your  pun- 
ishment be  made  still  more  severe"  (ch.  34.22).  cou- 
gnniptlon- destruction  (ch.  10.22,  23;  Daniel  9.27).  33. 
Calling  attention  to  the  following  illustration  from  hus- 
bandry (Psalm  49. 1,  2).  As  the  husbandman  does  his  dif- 
ferent kinds  of  work,  each  In  Its  ric/ht  time  sanA  due  jyro- 
portion,  so  God  adapts  His  measures  to  the  varying  exig- 
encies of  the  several  cases:  now  mercy,  now  Judgments; 
now  punishing  sooner,  now  later  (an  answer  to  the  scoff 


that  His  judgments,  being  put  off  so  long,  would  nerer 
come  at  all,  ch.  5.  19);  His  object  being  not  to  destroy  His 
people  any  more  than  the  farmer's  object  in  tVireshing  is 
to  destroy  his  crop;  this  vindicates  God's  "strange  work" 
{v.  21)  in  punishing  his  people.  Cf.  the  same  image,  Jere- 
miah 21.  6;  Hosea  2.  23;  Matthew  3. 12.  34.  all  day— em- 
phatic;  he  is  not  a^waj/a  ploughing:  he  also  "sows,"  and 
that,  too,  in  accordance  with  sure  rules  (r.  25).  dotli  lie 
open — cupi^y  always.  Is  he  always  harrowing  f  35.  face 
—the  surface  of  the  ground:  "made  plain,"  or  level,  by 
harrowing.  fitcUes— rather,  dill,  or  fennel,  Nigella  ro- 
mana,  with  black  seed,  easily  beaten  out,  used  as  a  con- 
diment and  medicine  in  the  East.  So  the  LXX.,  "cum- 
min" was  used  in  the  same  way.  cast  in  .  .  .  principal 
wheat — rather,  plant  the  tuheat  in  roivs  (for  wheat  was 
thought  to  yield  the  largest  crop,  by  being  planted  spar- 
ingly; Pliny,  H.  N.  18.  21);  [Maurer];  "sow  the  wheat 
regularly"  [Horsley].  But  Gesenius,  like  English  Ver- 
sion, "  fat,"  or  "  principal,"  i.  e.,  excellent  wheat,  appointed 
hhrley— rather, "  barley  in  Its  appointed  place.  [Maurer.] 
in  their  place— rather,  "in  its  (the  field's)  border.  [Mau- 
rer.] 36.  to  discretion- in  the  due  rules  of  husbandry: 
God  first  taught  it  to  man  (Genesis  3.  23).  37.  The  hus- 
bandman uses  the  same  discretion  In  threshing.  The 
dill  ("fitches")  and  cummin,  leguminous  and  tender 
gi-ains,  are  beaten  out,  not  as  wheat,  &c.,  with  the  heavy 
corn-drag  ("threshing  instrument"),  but  with  "a  staff;" 
lieavy  instruments  would  crush  and  injure  the  seed. 
cart  wheel— two  iron  wheels  armed  with  iron  teeth,  like 
a  saw,  joined  together  by  a  wooden  axle.  The  "corn- 
drag"  was  made  of  three  or  four  wooden  cylinders,  armed 
with  iron  teeth  or  flint  stones  fixed  underneath,  and 
joined  like  a  sledge.  Both  instruments  cut  the  straw  for 
fodder  as  well  as  separated  the  corn,  staff— used  also 
where  they  had  but  a  small  quantity  of  cm-n:  the  flail 
(Ruth  2.  17).  38.  Bread-corn— Corn  of  which  bread  is 
made,  brniscd  —  threshed  with  the  corn-drag  (as  con- 
trasted with  dill  and  cummin,  "beaten  with  the  staff""), 
or,  "trodden  out"  by  the  hoofs  of  cattle  driven  over  it  on 
the  threshing-floor  [G.  V.  Smith],  (Deuteronomy  25.  4 ; 
Micah  4.13).  because — rather,  but  [Horsley]  ;  though 
the  corn  Is  threshed  with  the  heavy  instrument,  2/6(!  he 
will  not  always  be  thus  threshing  it.  break  it— "drive 
over  it  (continually)  the  wheel."  [Maurer.]  cart— thresh- 
ing-drag, horseman— rather,  horses:  used  to  tread  out 
corn.  30.  This  also— The  skill  wherewith  the  husband- 
man duly  adjusts  his  modes  of  threshing  is  given  by 
God,  as  well  as  the  skill  {v.  26)  wherewith  he  tills  and 
sows  (f.  24,  25).  Therefore  He  must  also  be  able  to  adapt 
His  modes  of  treatment  to  the  several  moral  needs  of  His 
creatures.  His  object  in  sending  tribulation  (derived  from 
the  Latin  tribulum,a,  threshing  instrument,  Luke  22.31; 
Romans  5.  3)  is  to*  sever  the  moral  chaff  from  the  wheat, 
not  to  crush  utterly;  "His  judgments  are  usually  in  the 
line  of  our  offences;  by  the  nature  of  the  Judgments  we 
may  usually  ascertain  the  nature  of  the  sin."  [Barnes.] 

CHAPTER  XXIX. 

Ver.  1-24.  Coming  Invasion  of  Jerusalem:  its  Fail- 
ure: Unbelief  of  the  Jews.  This  chapter  opens  the 
series  of  prophecies  as  to  the  invasion  of  Judea  under 
Sennacherib,  and  its  deliverance.  1.  Ariel— ,/e)-w*a/<?»»; 
Ariel  moans  Lion  of  God,  i.  e.,  city  rendered  by  God  invin- 
cible: the  lion  is  emblem  of  a  mighty  hero  (2  Samuel  23. 
20).  Otherwise,  Hearth  of  God,  i.  e.,  place  where  the  altar- 
fire  continually  burns  to  God  (ch.  31.  9;  Ezeklel  43. 15, 16). 
add  .  .  .  year  to  year— ironically ;  suffer  one  year  after 
another  to  glides  on  In  the  round  of  formal,  heartless 
"sacrifices."  Rather,  "add  yet  another  year"  to  the  one 
just  closed.  [Maurer.]  Let  a  year  elapse  and  a  little 
more  (ch.  32.  10;  Margin),  let  .  .  .  kill  sacrilices- rather, 
"let  the  beasts  (of  another  year)  go  round"  [Maurer]: 
i.  e.,  after  the  completion  of  a  year  "I  will  distress  Ariel." 
3.  Yet  — rather.  Then,  heaviness  .  .  .  8oi;row  — rather, 
preserving  the  Ilcbrerv  paronomasia,  groaning  and  mom\^ 
ing.  as  Ariel— either,  "the  city  shall  be  as  a  lion  of  God, 
t.  c,  It  shall  emerge  from  Its  dangers  unvanqulshed;  or 

461 


'ITie  Coming  Invasion  of  Jerusalem. 


ISAIAH  XXIX. 


and  the  Unbelief  of  the  Jewa, 


"it  shall  be  as  the  altar  of  burnt  offering,"  consuming  with 
fire  the  besiegers  (v.  6;  oh.  30.  30;  31.  9;  Leviticus  10.  2);  or 
best,  as  the  next  verse  continues  the  threat,  and  the  prom- 
ise of  deliverance  does  not  come  till  v.  4,  "  it  shall  be  like  a 
hearth  of  burning,"  i.  e.,  a  scene  of  devastation  by  fire. 
[G.  V.  Smith.]  The  prophecy,  probably,  contemplates  utti- 
matcly,  besides  the  affliction  and  deliverance  in  Senna- 
cherib's time,  the  destruction  of  Jerusalem  by  Rome,  the 
<li«perslon  of  the  Jews,  their  restoration,  the  destruction 
of  tlie  enemies  that  besiege  the  city  (Zechariah  14.  2),  and 
the  final  glory  of  Israel  (v.  17-24).  3.  \— Jehovah,  acting 
through  the  Assyrian,  &c..  His  instruments  (ch.  10.  5). 
n»ount— an  artificial  mound  formed  to  out-top  high  walls 
(ch.  37.  33).  Else  a  station,  viz.,  of  warriors,  for  the  siege. 
round  aljout— not  fully  realized  under  Sennacherib,  but 
in  the  Roman  siege  (Luke  19.43;  21.  20).  forts  — siege- 
towers  (Deuteronomy  20.  20).  4.  Jerusalem  shall  be  as  a 
captive,  humbled  to  the  dust.  Her  voice  shall  come  from 
the  eartli  as  that  of  the  spirit-charmers  or  necromancers 
(clu  8. 19),  faint  and  shrill,  as  the  voice  of  the  dead  was 
supposed  to  be :  ventriloquism  was  doubtless  the  trick 
caused  to  malce  the  voice  appear  to  come  from  the  earth 
(ch.  19.  3).  An  appropriate  retribution  that  Jerusalem, 
which  consulted  necromancers,  should  be  made  like 
them!  5.  Moreover— rather.  Yet:  yet  in  this  extremity 
help  shall  come,  and  the  enemy  be  scattered,  strangers 
—foreign  enemies,  Invaders  (ch.  25. 2).  it  shall  lie— viz.,  the 
destruction  of  the  enemy,  at  an  Instant^in  a  moment 
(ch.  30.  23).  6.  Tliow— The  Assyrian  army,  tliunder— <fec. 
—not  lit.,  in  the  case  of  the  Assyrians  (ch.  37.  36);  but  Jig., 
for  an  awful  judgment  (ch.  30.  30;  28. 17).  The  ulterior  ful- 
filment, in  the  case  of  the  Jews'  foes  in  the  lastdays,  may 
be  more  literal  (see  as  to  "earthquake,"  Zechariah  14.  4). 
7.  munition— fortress.  8.  Their  disappointment  in  the 
very  height  of  their  confident  expectation  of  taking  Jeru- 
salem shall  be  as  great  as  that  of  the  hungry  man  who  in 
a  dream  fancies  he  eats,  but  awakes  to  hunger  still  (Psalm 
73.  20);  their  dream  shall  be  dissipated  on  the  fatal  morn- 
ing (ch.  37.  36).  soul  — simply  his  appetite;  he  is  still 
thirsty.  9.  Stay — rather.  Be  astounded:  expressing  the 
stupid  and  amazed  incredulity  with  wliich  the  Jews  re- 
ceived Isaiali's  announcement,  -wonder- the  second  im- 
perative, as  often  (ch.  8.  9),  is  a  threat;  tlae  first  is  a  simple 
dcclaratiou  of  a  fact,  "Be  astounded,  since  you  choose  to 
be  so,  at  the  propliecy.soon  you  will  be  amazed  at  the  sight 
of  tlie  actual  event."  [Maueer.]  cry  .  .  .  out  .  .  .  cry- 
rather,  "Be  5'e  blinded  (since  you  choose  to  be  so,  though 
tlie  light  shines  all  round  you),  and  soon  ye  shall  be 
blinded"  in  good  earnest  to  your  sorrow  [Maueer],  (ch.  6. 
9, 10).  not  wltli  -wine— but  with  spiritual  paralysis  (cli. 
51.  17,  21).  ye  .  .  .  tliey— the  change  from  speaking  to,  to 
speaking  o/tliem,  intimates  that  the  prophet  turns  away 
from  tliem  to  a  greater  distance,  because  Of  their  stupid  un- 
belief. 10.  Jehovah  gives  them  up  judicially  to  their  own 
hardness  of  heart  (cf.  Zechariah  14. 13).  Quoted  by  Paul, 
with  variations  from  the  LXX.,  Romans  11.  8.  See  ch.  6. 
10;  Psalm  69.  23.  eyes;  tUe  prophets,  &c.— rather,  "Hath 
closed  your  eyes,  the  prophets ;  and  your  heads  {Margin, 
see  a^o  ch.  3.  2),  the  seers,  He  hath  covered."  The  Orien- 
tals cover  the  head  to  sleep;  thus  "covered"  is  parallel  to 
"closed  your  eyes"  (Judges  4. 19).  Covering  the  face  was 
also  preparatory  to  execution  (Esther  7. 8).  This  cannot 
apply  to  tlie  time  when  Isaiah  himself  prophesied,  but  to 
subsequent  times.  11.  of  all — rather,  "<7ie  w/ioie  vision." 
Vision  is  the  same  here  as  revelation,  or  law:  in  ch.  28.15, 
the  same  Hebrew  word  is  translated,  covenant.  [Mactree.] 
sealed— (cli.  8. 16),  God  seals  up  the  truth  so  that  even  the 
learned,  because  they  want  believing  docility,  cannot  dis- 
cern it  (Matthew  13. 10-17 ;  11. 25).  Prophecy  remained  com- 
paratively a  sealed  volume  (Daniel  12.  4,  9),  until  Jesus, 
who  "alone  is  worthy,"  "opened  the  seals"  (Revelation 
5. 1-5,  9;  6. 1).  13.  The  unlearned  succeed  no  better  than 
the  learned,  not  from  want  of  human  learning,  as  they 
fancy,  but  from  not  having  the  teaching  of  God  (ch.  54. 13; 
Jeremiah  31.34;  John  6. 45;  1  Corinthians  2.  7-10;  1  John 
2. 20).  13.  precept  of  men— instead  of  the  precepts  of  God, 
given  by  His  prophets;  also  worship  external,  and  by 
rule,  not  heartfelt  as  God  requires  (John  4. 24).  Cf.  Christ's 
462 


quotation  of  this  verse  from  the  LXX.  14.  (Habakkuk  1. 
5;  Acts  13.41.)  The  '^marvellous  work"  is  one  of  unparal' 
leled  vengeance  on  the  hypocrites:  cf.  '^strange  work,"  ch. 
28.21.  The  judgment,  too,  will  visit  the  wise  in  that  re- 
spect in  whicli  they  most  pride  themselves;  their  ivisdom 
shall  be  hid,  i.  e.,  shall  no  longer  appear,  so  as  to  help  the 
nation  in  its  distress  (cf.  1  Corinthians  1.  19).  15.  seek 
deep  to  hide— rather,  "  That  seek  to  hide  deeply,"  &c.  (cf. 
ch.  30. 1, 2).  The  reference  is  to  the  secret  plan  which  many 
of  the  Jewisli  nobles  had  of  seeking  Egyptian  aid  against 
Assyria,  contrary  to  the  advice  of  Isaiah.  At  the  same 
time  the  hypocrite  in  general  is  described,  who,  under  a 
plausible  exterior,  tries  to  hide  his  real  character,  not  wily 
from  men,  but  even  from  God.  16.  Rather,  "Ah!  your 
perverseness !  Just  as  if  the  potter  should  be  esteemed  as 
the  clay !"  [Maxjrer.]  Or,  "  Ye  invert  (turn  upside  down) 
the  order  of  things,  putting  yourselves  instead  of  God," 
and  vice  versa,  just  as  if  the  potter  should  be  esteemed  as 
the  clay  [Horsley],  (ch.  45.  9;  64.  8).  17.  turned— as  con- 
trasted with  yoMr"  turnings  of  things  upside  down"  (v.  16), 
there  shall  be  other  and  better  turnings  or  revolutions :  the 
outpouring  of  the  Spirit  in  the  latter  days  (ch.  32. 15) ;  first 
on  the  Jews;  which  shall  be  followed  by  their  national 
restoration  (Note,  v.  2;  Zechariah  12. 10);  then  on  the  Gen- 
tiles (Joel  2. 28).  fruitful  fielA—lil.,  a  Carmel  {Note,  ch.  10. 
18).  The  moral  change  in  the  Jewish  nation  shall  be  as 
great  as  if  the  wooded  Lebanon  were  to  become  a  fruitful 
field,  and  vice  versa.  Cf.  Matthew  11.  12,  Greek,  "  the  king- 
dom of  heaven  forces  itself,"  as  it  were,  on  man's  accept- 
ance; instead  of  men  having  to  seek  Messiah,  as  they  had 
John,  in  a  desert.  He  presents  Himself  before  them  with 
loving  invitations;  thus  men's  hearts,  once  a  moral 
desert,  are  reclaimed  so  as  to  bear  fruits  of  righteousness: 
vice  versa,  the  ungodly  who  seemed  prosperous,  both  in  the 
moral  and  literal  sense,  shall  be  exhibited  in  their  real 
barrenness.  18.  deaf  .  .  .  blind— (Cf.  Matthew  11. 5.)  The 
spiritually  blind,  &c.,  are  chiefly  meant;  "the  book,"  as 
Revelation  is  called  pre-eminently,  shall  be  no  longer 
"sealed,"  as  is  described  (v.  11),  but  the  most  unintelligent 
shall  hear  and  see  (ch.  35.  5).  19.  meek — rather,  the  afflicted 
godly:  the  idea,  is,  virtuous  suffe7-ing  {ch.  Ql.l;  Psalm  25.9; 
37. 11).  [Barnes.]  poor  among  men— i.  e.,  the  poorest  of 
men,  viz.,  the  pious  poor,  rejoice — when  they  see  their 
oppressors  punished  (v.  20,  21),  and  Jehovah  exhibited  as 
their  protector  and  rewarder  (v.  22-24;  ch.  41.17;  James  2, 
5).  30.  terrible — viz.,  tlie  persecutors  among  the  Jewish 
nobles,  scomer— (Ch.  28.  14,  22.)  tvatch  for — not  only 
commit  iniquity,  but  watch  for  opportunities  of  commit- 
ting it,  and  make  it  their  whole  study  (see  Micah  2.1; 
Matthew  26.  59;  27.  1).  31.  Rather,  "Who  make  a  man 
guilty  in  his  cause"  [Gesenitjs],  i.  e.,  unjustly  condemn 
him.  "A  man"  is  in  the  Hebrew,  apoor  man,  upon  whom 
such  unjust  condemnations  might  be  practiced  with  moro 
impunity  than  on  tlie  rich;  cf.  v.  19,  "the  meek  .  .  .  the 
poor."  lilm  that  r epr o-vetlx— r&ther,  pleadeth  ;  one  who 
lias  a  suit  at  issue,  gate — the  place  of  concourse  in  a  city, 
where  courts  of  justice  were  held  (Ruth  4.  11;  Proverbs 
31. 23;  Amos  5. 10,  12).  Just— one  who  has  a  just  cause ;  or, 
Jesus  Christ,  "  tlie  Just  One."  [Hoesley.]  for  a  thing 
of  naught— rather,  "  tlirough  falsehood,"  "by  a  decision 
that  is  null  in  justice."  [Barnes.]  Cf.  as  to  Christ,  Prov- 
erbs 28.  21;  Matthew  26. 15;  Acts  3. 13,  14;  8.  33.  33.  Join 
"saith  .  .  .  concerning  the  house  of  Jacob."  redeemed — 
out  of  Ur,  a  land  of  idolaters  (.loshua  24. 3).  not  no-»v — 
after  the  moral  revolution  described  {v.  17),  the  children 
of  Jacob  shall  no  longer  give  cause  to  their  forefathers  to 
blush  for  them,  -ivax  pale— with  shame  and  disappoint- 
ment at  the  wicked  degeneracy  of  his  posterity,  and  feaB 
as  to  their  punishment.  33.  But— rather,  i^or.  he— Jacob. 
■*vorlc  of  mine  hands— spiritually,  as  well  as  physically 
(ch.  19.2,5;  60.21;  Ephesians  2.10).  By  Jehovah's  agency 
Israel  shall  be  cleansed  of  its  corruptions,  and  sliall  consist 
wholly  of  pious  men  (ch.  54. 13,  14;  52. 1 ;  60. 21).  midst  of 
him— I.  e.,  his  land.  Or  else  "His  children"  are  the  Gen- 
tiles adopted  amongst  the  Israelites,  his  lineal  descendants 
(Romans  9.  26;  Ephesians  3.  6).  [Hoesley.]  34.  They  .  . . 
that  erred— (Ch.  28.7.)  learn  doctrine— rather,  shall  re- 
ceive discipline  or  instruction.    "  Murmuring"  was  the  cha- 


Confidence  m  Egypt  Reproved. 


ISAIAH  XXX. 


GocHs  Mercies  towards  Hit  Church, 


raeterlstic  of  Israel's  rebellion  against  God  (Exodus  16. 8 ; 
Psalm  106.  25).  This  shall  be  so  no  more.  Chastisements, 
and,  in  Horsley's  view,  the  piety  of  the  Gentiles  provok- 
ing the  Jews  to  holy  jealousy  (Romans  11. 11,  14),  shall 
then  produce  the  desired  eflfect. 

CHAPTER    XXX. 

Ver.  1-32.  Chaps.  30-32.  kefek  probably  to  the 
Bummer  of  714  b.  c,  as  Chap.  29.  to  the  Passover 
OF  THAT  Year.  Jewish  ambassadors  were  now  on 
their  way  to  Egypt  to  seek  aid  against  Assyria  (ch.  30. 
2-6,  15;  31.  1).  Isaiah  denounces  this  reliance  on  Egypt 
rather  than  on  Jehovah.  God  had  prohibited  such  al- 
liances witli  heathen  nations,  and  it  was  a  leading  part 
of  Jewish  polity  that  they  should  be  a  separate  people 
(Exodus  23.  32;  Deuteronomy  7.  2).  1.  take  counsel — 
rather,  as  v.  4,  6,  imply,  execute  counsels,  cover  .  .  .  cov- 
ering— t.  e.,  wrap  themselves  in  reliances  disloyal  towards 
Jehovah.  "Cover"  thus  answers  to  "seek  to  hide  deeply 
their  counsel  from  the  Lord"  (ch.  29. 15).  But  the  Hebrew 
Is  lit.,  "who  pour  out  libations:"  as  it  was  by  these  that 
leaff^ues  were  made  (Exodus  24. 8;  Zechariah  9. 11),  translate, 
"wlio  make  a  league."  not  of— not  suggested  "by  my 
Spirit"  (Numbers  27.  21 ;  Joshua  9. 14).  that  they  may  add 
— tlie  consequence  is  here  spoken  of  as  their  intention,  so 
reckless  were  they  of  sinning:  one  sin  entails  the  com- 
mission of  another  (Deuteronomy  29. 19).  3.  -»vallt— are 
now  setting  out,  viz.,  their  ambassadors  (v. 4).  Egypt — 
See  jYote,  in  the  beginning  of  ch.  19.  and  20.  Pharaoh — 
The  generic  name  of  the  kings  of  Egypt,  as  Ccesar  was  at 
Rome.  Tlie  word  in  Egyptian  means  /a'nj?  ( Josephus,  An- 
tiquities,?,. &,  2).  JPhra,  "the  sun,"  was  the  hieroglyphic 
eyinbol  and  title  of  the  king,  shadovr — image  from  shel- 
ter against  heat:  protection  (Psalm  121.5,6).  3.  shame — 
disappointment.  Egypt,  weakened  by  its  internal  dissen- 
sions, can  give  no  solid  help.  4.  his — Judah's  (cf.  ch.  9. 21). 
at  Zoan— are  already  arrived  there  on  their  errand  to 
Pharaoli  (see  cli.  19. 11).  came  to  Hanes— are  come  there. 
West  of  the  Nile,  in  central  Egypt:  Egyptian  lines;  the 
Greek  Heracleopolis :  perhaps  the  Anysis  of  Herodotus 
(2.  i;37);  according  to  Grotius;  Tahpanhes  contracted 
(Jeremiah  43.  7-9);  the  seat  of  a  reigning  prince  at  the 
tltne,  as  was  Zoan,  hence  the  Jewish  ambassadors  go 
to  both.  5.  (Jeremiah  2.  36.)  6.  burden— the  prophecy  as 
to,  &c.  [Maurer];  so  LXX.,  the  fresli  inscription  here 
marks  emphatically  the  prediction  that  follows.  Or, 
rather,  Isaiah  sees  in  visign,  the  ambassadors'  beasts  bur- 
dened wi  th  rich  presents  travelling  southwards  (viz.,  to  Egypt, 
Daniel  11.  5,  6),  and  exclaims.  Oh  the  burden  of  treasure  on 
the  beasts !  &c.  (Ilosea  8.  9 ;  12.  1).  land  of  trouble— tlie 
desert  between  Palestine  and  Egypt,  destitute  of  water 
and  abounding  in  dangerous  animals  (Deuteronomy  8. 15; 
Jeremiah  2.  6).  flying  serpent— (ch.  14.  29),  a  species  whicli 
springs  like  a  dart  from  trees,  on  its  prey,  ivill  carry— 
leather,  Present,  carry,  viz.,  as  presents  to  Egypt  (1  Kings 
15.19).    young  asses — ratlier,  full-grown  cwse«.    [Mauker.J 

7.  "Egypt  is  vanity,  and  to  no  purpose  will  they  help." 
[G.  V.  Smith.]  strength- /Teftrew,  Rahab,  a  designation 
of  Egypt  (ch.  51.9;  Psalm  87.4),  implying  her  haughty 
fierceness;  translate,  "Therefore  I  call  lier  Arrogance  tliat 
sitteth  still."  She  who  boasted  of  the  help  she  would 
give,  when  it  came  to  the  test,  sat  still  (ch.  36.  6).  English 
Version  agrees  with  v.  15  and  ch.  7.  4.  8.  table— a  tablet 
(Habakkuk  2.  2),  which  should  be  set  in  public,  contain- 
ing the  prophecy  in  a  briefer  form,  to  be  read  by  all.  a 
boolc— uiz.,  a  parchment  roll,  containing  the  prophecy  in 
full,  for  the  use  of  distant  posterity.  Its  truth  will  be 
Been  hereafter  when  the  event  has  come  to  pass.    See  ch. 

8.  1,  16,  Notes,  for  ever  and  ever — rather  read,  "  For  a  tes- 
timony for  ever"  [Chaldee,  Jerome,  Lowth]:  "testi- 
mony is  often  joined  to  the  notion  of  perpetuity  (Deuter- 
onomy 31.  19,  21,  26).  9.  lying— unfaithful  to  Jehovah, 
•whose  covenant  they  had  taken  on  them  as  Ills  adopted 
children  (ch.  59.  13:  Proverbs  30.  9).  10.  (Micah  2.  6, 11;  3. 
5).  See  not— as  you  now  do,  foretelling  misfortune. 
Prophesy  not  .  .  .  right  things- Not  that  they  avow- 
edly requested  this,  but  their  conduct  virtually  expressed 


It.  No  man,  professedly,  wished  to  be  deceived ;  but  many 
seek  a  kind  of  teaching  which  is  deceit;  and  which.  If 
they  would  examine,  they  might  know  to  be  such  (1  Kings 
22. 13).  The  Jews  desired  success  to  be  foretold  as  the  issue 
of  their  league  with  Egypt,  though  ill  had  been  announced 
by  God's  prophet  as  the  result;  this  constituted  the  "de- 
celts."  11.  Depart  from  the  true  "way"  (so  in  Acts  19.  9, 
23)  of  religion,  cause  ...  to  cease— let  us  hear  no  more 
of  His  name.  God's  holiness  Is  what  troubles  sinners  most. 
la.  Holy  One— Isaiah  so  little  yields  to  their  wicked 
prejudices,  that  he  repeats  the  very  name  and  truth  Avhich 
they  disliked,  this  -word- Isaiah's  exhortation  to  reli- 
ance on  Jehovah,  oppression— whereby  they  levied  the 
treasures  to  be  sent  to  conciliate  Egypt  {v.  6).  perverse- 
ncss— in  relying  on  Egj'pt,  rather  than  on  Jehovah.  13. 
Image  from  a  curve  swelling  ont  in  a  wall  (Psalm  62.  3), 
when  the  former  gives  way,  it  causes  the  downfall  of  the 
whole  wall;  so  their  policy  as  to  Egypt.  14.  he— the  en- 
emy; or  rather,  God  (Psalm  2.  9;  Jeremiah  19.  11).  it— the 
Jewish  state,  potter's  vessel — earthen  and  fragile,  sherd 
— a  fragment  of  the  vessel  large  enough  to  take  up  a  live 
coal,  <S:c.  pit — cistern  or  pool.  The  swell  of  the  wall  is  at 
first  impei'ceptible  and  gradual,  but  at  last  it  comes  to  the 
crisis;  so  tlie  decay  of  the  Jewish  state.  15.  returning 
and  rest — turning  back  from  your  embassy  to  Egypt,  and 
ceasing  from  warlilce  preparations,  quietness — answer- 
ing to  "  wait  for  Him  "  (God)  (v.  18).  16.  flee— not  as  fugi- 
tives, but  we  will  speed  our  course,  viz.,  against  the  As- 
sj-rians,  by  the  help  of  cavalry  supplied  by  Egypt  (ch.  31. 
1).  This  was  expressly  against  the  Mosaic  law  (Deuter- 
onomy 17.16;  cf.  Note,  ch.2.1;  Hoseal4. 3).  shall  .  .  .  flee 
— lit.,  before  your  enemies;  their  sin  and  its  punishment 
correspond.  IT.  One  tliousand — A  thousand  at  once,  or. 
As  one  man,.  [Maurer.]  rebuhe — the  battle-cry.  sitall 
ye— at  the  rebuke  of  five  shall  ye,  viz.,  all  (in  contrast  to 
tlae  "one  thousand")  flee  so  utterly  that  even  two  shall 
not  be  left  together,  but  each  one  shall  be  as  solitary  "as 
a  signal  staff  [G.  V.  Smith],  or  a  banner  on  a  hill "  (ch.  5. 
26;  11. 12).  The  signal-staff  was  erected  to  rally  a  nation 
in  war.  The  remnant  of  Jews  left  would  be  beacons  to 
warn  all  men  of  the  justice  of  God,  and  the  truth  of  his 
threatenings.  Gesenius,  from  Leviticus  26.  8;  Deuter- 
onomy 32.30,  arbitrarily  Inserts  "ten  thousand."  "At 
the  rebuke  of  five  shall  ten  thousand  of  you  flee."  18. 
therefore — on  account  of  your  wicked  perverseness  (v.  1, 
2,  9, 15,  16),  Jehovah  will  delay  to  be  gracious.  [Horsley.] 
Rather,  wait  or  delay  in  punishing,  to  give  you  time  for 
repentance  (v.  13,  14,17).  [Maurer].  Or,  Yet  thei-e/ore(viz., 
because  of  the  distress  spoken  of  in  the  previous  verses: 
that  distress  will  lead  the  Jews  to  repentance,  and  so  Je- 
hovah will  pity  them).  [Gesenius.]  be  exalted— men  will 
have  more  elevated  views  of  God's  mercy;  or  else,  "He 
will  rise  up  to  pity  you."  [G.  V.  Smith.]  Or  [taking  the 
previous  clause  as  Maurer,  "  Therefore  Jehovah  will  de- 
lay "  in  punisliing  you,  "in  order  that  Tie  may  be  gracious 
to you,"  if  ye  repent].  He  will  he  far  removed  from  you  [so  in 
Psalm  10.  5,  far  above  out  of  sight],  i.  e..  He  will  not  immedi- 
ately descend  to  punish,  "in  order  that  He  may  have 
mercy,  &c.  judgment— justice;  faithfulness  to  His  cove- 
nant, ^valt— cf.  V.  15,  wait,  viz.,  for  His  times  of  having 
mercy.  19.  (Ch.  65.9.)  The  restoration  from  Babylon 
only  typifies  the  full  accomplishment  of  tlie  prophecy  (v. 
18-a3).  weep  i\o  more— (Ch.  25.  S.)  thy  cry— (Ch.  26.  8,  9; 
Jeremiah  29.  12-14.)  30.  Rather,  "The  Lord  will  give;" 
the  though  Is  not  in  the  original,  bread  of  adversity- 
He  will  not  deny  you  food  enough  to  save  you  in  your  ad- 
versity (1  Kings  22.  27;  Psalm  127.  2).  be  removed— rather, 
"hide  themselves;"  they  shall  no  more  be  forced  to  hide 
themselves  from  persecution,  but  shall  be  openly  received 
with  reverence.  [Mauuki;.]  Contrast  with  this  Psalm  74. 
9;  Amos  8.  11.  21.  word — conscience,  guided  by  the  Holy 
Spirit  (John  16.  13).  22.  covering  of  .  .  .  Images— rather, 
images  (formed  of  wood  or  potter's  clay,  and)  covered  with 
silver,  Hezekitih,  and  afterwards  Josiah,  defiled  them  (2 
Kings2.3.  8,  10, 14, 16;  2 Chronicles 31. 1 ;  cf.ch.2.20;  Deuter- 
onomy 7. 25).  23.  ralnof— rather,  "/or  ?/ij^ seed."  Physlc:il 
prosperity  accompanies  national  piety ;  especially  under 
the  Old  Testament.    The  early  rain  fell  soon  after  the  seed 

4G3 


I7te  Destruction  of  Assyria. 


ISAIAH  XXXI. 


FoUy  of  Trusting  in  Egypt, 


was  sown  in  October  or  November;  the  latter  rain  in  the 
spring,  before  the  ripening  of  the  corn.    Both  were  needed 
for  a  good  liarvest.     Increase — the  produce,     fat— bread 
made  of  the  best  wheat  flour  (cf.  Genesis  49.  20 ;  Deuter- 
onomy 32. 14).   2*.  ear— t.  c,  till.    Asses  were  employed  in 
tillage,  as    well  as  oxen   (Deuteronomy  22. 10).    clean- 
rather,  salted  provender.    [Gesenius.]    The  Arab  proverb 
is,  Sweet  provender  is  as  bread,  to  camels— salted  prov- 
ender as  confectionery.    The  very  cattle  shall  share  the 
coming  felicity.    Or  else,  well-fermented  maslin,  i.  e.,  prov- 
ender formed  of  a  mixture  of  various  substances:  grain, 
beans,  vetches,  hay,  and  salt,    winnowed— not  as  it  is 
usually  given  to  cattle  before  it  is  separated  from  the 
chair;  the  grain  shall  be  so  abundant  that  it  shall  be  given 
winnowed,    shovel— by  which  the  grain  was  thrown  up 
i  n  the  wint^  to  separate  it  from  the  chalT.    fan— an  instru- 
niimt  for  winnowing.    35.  Even  the  otherwise  barren  hills 
shall  then  be  well  watered  (ch.  44.  3).  tl»e  days,  &c.— when 
the  disobedient  among  the  Jews  shaW  have  been  slain,  as 
foretold  in  v.  IG:   "towers,"  i.e.,  mighty  men  (ch.  2.  15). 
Or  else,  the  towers  of  the  Assyrian  Sennacherib,  or  of  Baby- 
lon, types  of  all  enemies  of  God's  people.    36.  Image  from 
the  heavenly  bodies  to  express  the  increase  of  spiritual 
light  and  felicity.     "Sevenfold"  implies  the  perfection 
of  that  felicity,  seven  being  the  sacred  number.    It  shall 
also  be  literally  fulfilled  hereafter  in  the  heavenly  city 
(ch.  60.  19,  20;    Revelation  21.  23,  24;    22.5).     lireacH— the 
wound,  or  calamity,  sent  by  God  on  account  of  their 
sins  (ch  1.5).     37.  nanie    of  .   .   .   Lord— i.e.,    Jehovah 
Himself  (Psalm  44.5;  54.  1);  represented  as  a  storm  ap- 
proaching and  ready  to  burst  over  the  Assyrians  {v.  30, 
31).    burden  ...  is  lieavy— fi<.,  grievott-snes.1  is  the  flame, 
i.  e.,  the  flame  which  darts  from  Him  is  grievous.    Or  else 
(as  the  Hebrew  means  an  uplifting)  the  uprising  cloud  is 
grievous  [G.  V,  Smith];    the  gathering  cloud  gradually 
rising  till  it  bursts.    38.  (Ch.  11.4;  2  Thessalonians  2.8.) 
rencli  .  .  .  neck— the  most  extreme  danger;  yet  as  the 
head,  or  capital  of  Judah,  was  to  be  spared  (ch.  8. 8),  so  the 
head,  or  sovereign  of  Assyria,  Sennacherib,  should  escape, 
sieve  of  vanity— Rather,  t?ie  winnowing  fan  of  destruction 
[Lowth]   (ch.  41.  16).     l>rldle   In  ,  ,  ,  jaws— as   prisoners 
are  represented  in  the  Assyrian  inscriptions  (ch.  ;^.  29). 
cawsing  ,  .  .  to    err  — (Ch.    6:3.17.)     "People,"    Hebrew, 
peoples,  viz.,  the  various  races  composing  the  Assyrian 
armies  (ch.  5.  26),    39.  tUe  niglit  .  .  ,  solemnity — As  in 
the  passover-night  ye  celebrate  your  deliverance  from 
Egypt,  so  shall  ye  celebrate  your  rescue  from  Assyrian 
bondage.     Translate,    "the    solemnity"    (Exodus    12.42). 
goetli  ivitli  a  pipe — or  flute.    They  used  to  go  up  to  Jeru- 
salem ("the  mountain  of  the  Lord,"  Zion)  at  the  three 
feasts  with  music  and  gladness  (Deuteronomy  16. 16;  Ezra 
2,65;    Psalm    122.1-4).      30.  Jehovah's    "glorious   voice," 
raised  against  the  enemy  {v.  27),  is  again  mentioned  here, 
in  contrast  to  the  music  (v,  29)  with  which  His  people 
shall  come  to  worship  Him,    lighting  down  of  ,  ,  .  arm 
— ( T',  32 ;  Psalm  38, 2.)    The  descent  of  His  arm  in  striking. 
scattering— wz,,  a  blast  that  scatters,  or  an  inundation, 
[Maurer,]    31.  The  Assyrian  rod  which  beat  shall  itself 
be  beaton,  and  that  by  the  mere  voice  of  the  Lord,  i.  e.,  an 
unseen    Divine    agency    (ch,    10,5,  24),     33.  grounded  — 
Rather,  decreed,  appointed.    [Matjber,]    staff— the  aveng- 
ing rod,    liiin— the  Assyrian;  type  of  all  God's  enemies 
in  every  age.    Margin  and  Maureb  construe,  "Every 
passing  through  (infliction,  ch.  28. 15)  of  the  appointed 
rod,  which,  &c,,  shall  be  with  tabrets,"  i.  e.,  accompanied 
with  joj"^  on  the  part  of  the  rescued  peoples.    I>attle8  of 
sliaking— i.  e.,  shock  of  battles  (ch.  19.16;  cf.   "sift  .  .  . 
sieve,"  v.  28).    with  Itr-^z.,  Assyria,    33.  TopUet— lit.,  A 
place  of  abomination;  the  valley  of  the  sons  of  Hinnora, 
south-east  of  Jerusalem,  where  Israel  offered  human  sac- 
rifices to  Moloch  by  fire;  hence  a  place  of  burning  (2  Kings 
23,10;  Jeremiah  7,31),    Latterly  Ge-hinnom  or  Gehenna, 
i.  e,,  valley  of  Hinnom,  was  the  receptacle  of  the  refuse  of 
the  city,  to  consume  which  fires  were  constantly  burn- 
ing.   Hence  it  came  to  express  hell,  the  place  of  torment. 
In  the  former  sense  it  was  a  fit  place  to  symbolize  the 
funeral  pyre  of  the  Assyrian  army  (not  that  it  actually 
perished  there);  the  Hebrews  did  not  burn,  but  buried, 
464 


their  dead,  but  the  heathen  Assyrians  are  to  be  burnt  as 
a  mark  of  Ignominy,  In  the  latter  sense  Tophet  is  the 
receptacle  "  prepared  for  the  devil  (antitype  to  "  tlie  king,' 
ch.  14, 12-15)  and  his  angels,"  and  unbelieving  men  (Mat- 
thew 5,  22 ;  25,  41 ;  Mark  9,  43,  44), 

CHAPTER   XXXI. 

Ver,  1-9,    The   Chief  Strength  of  the  Egyptian 
Armies  Lay  in  their  Cavalry.     In  their  level  and 
fertile  plains  horses  could  easily  be  used  and  fed  (Exodjs 
14.9;  1  Kings  10,28),    In  hilly  Palestine  horses  were  not 
so  easily  had  or  available.    The  Jews  were  therefore  the 
more  eager  to  get  Egyptian  chariots  as  allies  against  the 
Assyrian  cavalry.    In  Assyrian  sculptures  chariots  are 
represented  drawn  by  three  horses,  and  with  three  men 
in  them  (see  ch,  30. 9 ;  Psalm  20. 7 ;  Daniel  9. 13).    3.  he  also 
is  -^vise— as  well  as  the  Egyptian  priests,  so  famed  for 
wisdom  (Acts  7. 22),  but  who  are  "fools"  before  Him  (ch. 
19, 11),    He  not  only  devises,  but  executes  what  He  de- 
vises without  "calling  back  His  words"  (Numbers  23, 19). 
house  — the  whole  race,     help  — the   Egyptian   succour 
sought  by  the  Jews.    3.  not  spirit— not  of  Divine  power 
(Psalm  56,4;  140,3,5;  Zechariah  4,6),    he  that  helpeth— 
Egypt,     holpen  — Judah.     4.  (Ch.   42.13;    Hosea    11,10.) 
roai-ing  on — grmvling  over  his  prey,    abase  himself— be 
disheartened  or  frightened,    5.  As  in  the  image  of  "the 
lion,"  the  point  of  comparison  is  the  fearless  might  of 
Jehovah ;  so  in  that  of  the  birds,  it  is  His  solicitous  affec- 
tion (Deuteronomy  32,11;    Psalm  91,4;    Matthew  23.37). 
flying  — Rather,  ivhich   defend  their   young  with   their 
wings ;  to  fly  is  a  secondary  meaning  of  the  Hebreiv  word. 
[Mauber,]    Hovering  over  to  protect  iheiv  yo\xn%,    [G,  V. 
Smith,]    passing  over— as  the  destroying  angel  passing 
over,  so  as  to  spare  the  blood-marked  houses  of  the  Israel- 
ites on  the  first  passover  (Exodus  12, 13,  23, 27).    He  passed, 
or  leaped  forward  [Lowth],  to  destroy  the  enemy  and  to 
spare  His  people.    6.  The  power  and  love  of  Jehovah, 
just  mentioned,  are  the  strongest  incentives  for  return- 
ing to  Him  (Ezekiel  16,62,  63;  Hosea  6.1),    ye  .  ,  ,  Israel 
—The  change  of  person  marks  that  when  they  return  to 
the  Lord,  He  will  address  them  in  more  direct  terms  of 
communion  in  the  second  person ;  so- long  as  they  were 
revoUers,  God  speaks  of  them,  as  more  at  a  distance.  In 
the  third  person,  rather  than  to  them.    7.  In  the  day  of 
trial  the  idols  will  be  found  to  render  no  help,  and  will 
therefore  be  cast  away.    Cf.  as  to  the  future  restoration 
and  conversion  of  Israel  simultaneously  with  the  inter- 
position of  Jehovah  in  its  defence,  Zechariah  12,9-14;  13. 
1,  2,    for  a  sin— t,  e.,  whereby  especially  you  contracted 
guilt  (1  Kings  12,  30),    8.  Assyrian — Sennacherib,  repre- 
sentative of  some  powerful  head  of  the  ungodly  in  the 
latter  ages,    [Horsley.]   sw^ord,  not  of  ,  ,  .  mighty  .  .  . 
mean  man — but  by  the  unseen  sword  of  God,    flee — Sen- 
nacherib alone  fled  homewards  after  his  army  had  been 
destroyed   (ch,  37.37),     young  men  — the  flower  of  his 
arm}',     discomfited— Rather,  shall  be  subject  to  slavery; 
lit,,  shall  be  liable  to  tribute,  i.  e.,  personal  service  (Deuter- 
onomy 20. 11 ;  Joshua  9, 21).    [Maureb,]    Or,  not  so  well, 
shall  melt  away.    [Rosenmullek,]    9.  Rather,  "  shall  pass 
beyond  his  strongholds;"  he  shall  not  stop  to  take  refuge 
in  it  through  fear  (Judges  20. 47 ;  Jeremiah  48.28),    [Gese- 
nius,]    ensign— the  banner  of  Jehovah  protecting  the 
Jews,    [Maurer,]    fire  ,  .  .  twmace— light  and  fire,  viz., 
of  Jehovah's  altar  at  Jerusalem  (ch.  29. 1).    Perhaps  "fur- 
nace," as  distinguished  from  "fire,"  maj'  mean  that  His 
dwelling-place  (His  hearth)  was  at  Jerusalem  (cf.  ch,  4,5); 
or  else  the  fiery  furnace  awaiting  all  the  enemies  who 
should  attack  Jerusalem. 

CHAPTER   XXXII. 

Ver.  1-20.  Messiah's  Kingdom;  Desolations,  to  bh 
Succeeded  by  Lasting  Peace,  the  Spirit  havino 
BEEN  Poured  out.  The  times  of  purity  and  happiness 
which  shall  follow  the  defeat  of  the  enemies  of  Jehovah's 
people  {v.  1-8),  The  period  of  wrath  before  that  happy 
state  {v.  9-14),  The  assurance  of  the  final  prosperity  of 
the  Chdrch  is  repeated  (r.  15-20).    1.  king— not  Hczekiah, 


I 


ILLUSTRATIONS  OF  ANCIENT  MANNERS  AND  CUSTOMS. 


GOATS  TREADINCf  IN  THE  GRAIN,   WHEN   SOWN   IN   THE   FIELD,    AFTER  THE   WATER  HAS  SUBSIDED. 
Wilkinson,  TonUit,  near  the  Pyramids.      Is.  zxxii.  20. 


ANCIENT  BREASTPLATE   WORN   BY   PRIESTS. 
Ex.  xxviii.  15. 


BEARDS  OF  MODERN   ORIENTALS. 


KEAPIXU    WHEAT. 
Wilkinson,  Tombt  of  the  Kings,  Theba.    Lev.  ziz.  9. 


Egyptian,  from  Wilkinson,  (top  row.)     Of  other  nations, 
from  Rosselini  and  Layard.    Lev.  zix.  37. 


The  Blessings  of  Chi-isCa  Kingdom. 


ISAIAH  XXXIII. 


The  Enemies  of  Zion  Threatened, 


who  was  already  on  the  throne,  whereas  &  future  time  is 
contemplated.    If  he  be  meant  at  all,  it  can  only  be  as  a 
type  of  Messiah  the  King,  to  whom  alone  the  language  is 
fully  applicable  (Hosea3. 5;  Zechariah  9.9;  see  ch.  11.3-5, 
notes).   The  kingdom  shall  be  transferred  from  the  world- 
kings,  who  have  exercised  their  power  against  God,  in- 
stead of /or  God,  to  the  rightful  King  of  kings  (Ezekiel 
21.27;    Daniel  7. 13,  14).    prince*— subordinate;    referring 
to  all  in  authority  under  Christ  in  the  coming  kingdom 
on  earth,  e.  fir.,  the  apostles,  &c.  (Luke  22.  30;  1  Corinthians 
6.  2;  2  Timothy  2. 12;  Revelation  2.  26,  27;  3.  21).    3.  a  man 
—Bather,  the  man,  Christ  [Lowth];  it  is  as  "the  Son  of 
man"  He  is  to  reign,  as  it  was  as  Son  of  man  He  suffered 
(Matthew  26. 64 ;  John  5. 27 ;  19. 5).  Not  as  Maurek  explains, 
"  every  one  of  the  princes  shall  be,"  «tc.    rivers— as  refresh- 
ing as  u'oier  and  the  cool  shade  are  to  the  heated  traveller 
(ch.  as.  6, 7 ;  41. 18).    3.  them  tliat  see— the  seers  or  prophets. 
them  tUat  hear- the  people  under  instruction  (ch.  35. 5, 6). 
4.  rasli  — Rather,  the  hasty;   contrast  "shall  not  make 
haste"  (ch.  28. 16);  the  reckless  who  will  not  take  time  to 
weigh  religious  truth  aright.    Or  else,  the  well-instructed. 
[HoKSLEY.]    stammerers— those  who  speak  confusedly  on 
Divine  things  (cf.  Exodus  4. 10-12;  Jeremiah  1.  6;  Matthew 
10. 19,  20).  Or,  rather,  those  drunken  scorners  who  in  stam- 
niering  style  imitated  Isaiah's  warnings  to  mock  them 
[Maurer]  (ch.  28.  7-11, 13, 14,  22;  29.  20;)  in  this  view,  trans- 
late, "speak  uprightly"  (agreeably  to  .the  Divine  law);  not 
as  English  Version,  referring  to  the  distinctness  of  articu- 
lation, plainly.  5.  vHe— rather, /ooJ  [Lowth]  ;  t.  e.,  ungodly 
(Psalm  14.  1;  74.  18).    liberal— rather,  noftfe-jwinded.  churl 
— rather, /mitditCe/i^.  [Gesenius.]  bountiful- religiously. 
The  atheistic  churl,  who  envies  tlie  believer  his  hope 
"full  of  immortality,"  shall  no  longer  be  held  as  a  patriot 
struggling  for  the  emancipation  of  mankind  from  super- 
stition.  [HoRSLEY.]    6.  vile  .  .  .  villainy— rather,  "the 
(irreligious)  fool— (his)  folly."    will  speuU— rather,  pres- 
ent; for  (so  far  is  the  "  fool"  from  deserving  the  epithet 
"noble-minded")  the  fool  speakelh  folly  and  worketh,  &c. 
IkypocriBy— rather, profligacy.  [Horsley.]  error— impiety, 
perverse  arguments,    hungry— spiritually  (Matthew  5.  6). 
7.  churl— /fte  fraudulent;   this    verse  refers   to  the  last 
clause  of  v.  5 ;  as  r.  6  referred  to  its  first  clause.    speaUeth 
right- pleadeth  a  just  cause  (ch.  29.  21);  spiritually,  "the 
poor  man's  cause"  is  the  Divine  doctrine,  his  rule  of  faith 
and  practice.    8.  liberal — rather,  noble-minded,    stand — 
shall  be  approved  under  the  government  of  the  righteous 
King.     9-20.  Address  to  the  women  of  Jerusalem  who 
troubled  themselves  little  about  the  political  signs  of  the 
times,  but  lived  a  life  of  self-indulgence  (ch.  3. 16-23) ;  the 
failure  of  food  through  the  devastations  of  the  enemy  is 
here  foretold,  being  what  was  most  likely  to  affect  them 
as  mothers  of  families,  heretofore  accustomed  to  every 
luxury.    ViTRiNGA  understands  "  women— daughters"  as 
the  cities  and  villages  of  Judea  (Ezekiel  16).    See  Amos  6. 
1.    10.  Many  days  and  years — rather.  In  little  more  than  a 
I/ear.  [Maurer.]    Lit.,  Days  upon  a  year  (so  ch.  29).     1. 
vintage  shall  fail— through  tlie  arrival  of  the  Assyrian 
Invader.    As  the  wheat  harvest  Is  omitted,  Isaiah  must 
look  for  the  invasion  in  the  summer  or  autumn  of  714  b.  c, 
when  tlie  wheat  would  have  been  secured  already,  and 
the  later  fruit  "gathering,"  and  vintage  would  be  still  in 
danger.    11.  strip  you— of  your  gay  clothing.  (Note,  ch. 
2.)  13.  lament  for  teats — rather,  shall  smite  on  their  breasts 
In  lamentation  "for  thy  pleasant  fields"  (Nahum  2.  7). 
[Maurer.]    "Teats"  In  English  Version  is  used  for /erWc 
lauds,  which,  like  breasts,  nourish  life.    The  transition 
from  "ye"  to  "they"  (v.  11, 12)  is  frequent.    13.  (Ch.  5.  6; 
7.  23.)    houses  of  Joy— pleasure-houses  outside  of  Jerusa- 
lem, not  Jerusalem  Itself,  but  other  cities  destroyed  by 
Sennacherib  in  his  march  (ch.  7.  20-25).     However,  the 
prophecy,  In  its  full  accomplishment,  refers  to  the  utter 
desolation  of  Judea  and  its  capital  by  Rome,  and  subse- 
queiitly,  previous   to  the   second   coming  of  the   King 
(Psalm  118.26;  Luke  13.  35;  19.38);  "the  joyous  city"  is  in 
this  view  Jerusalem  (ch.  22.  2).    14.  palace*— most  appli- 
cable to  Jerusalem  (Note,  v.  13).    multitude,.  .  .  left— the 
noisy  din  of  the  city,  i.  e.,  the  city  with  its  noisy  multitude 
«ball  lie  forsaken.  [Maurer.]    fort»— rather,  Ophel  (t.  e., 
30 


the  mound),  the  terra  applied  specially  to  the  declivity  on 
the  east  of  Zion,  surrounded  witli  its  own  wall  (2  Chron- 
icles 27.  3;  *].  14  ;  2  Kings  5.  24),  and  furnished  with  "tow- 
ers" (or  watch-toiuers),  perhaps  referred  to  here  (Nehemiah 
3.  26,  27).    for  ever— limited  by  thee,  "until,"  &c.,  next 
verse, /or  a  long  time.    15,  This  can  only  partially  apply 
to  the  spiritual  revival  in  Hezekiah's  time ;  its  full  accom- 
plishment belongs  to  the  Christian  dispensation,  first  at 
Pentecost  (Joel  2.  28;  Acts  2. 17),  perfectlj'  in  coming  times 
(Psalm  104.  30;  Ezekiel  36.  26;  39.  29;  Zechariah  12. 10),  when 
the  Spirit  shall  be  poured  on  Israel,  and  through  it  on  the 
Gentiles  (Micah  5.  7).    wilderness  .  .  .  fruitful  field  .  .  . 
forest— wlien  Judea,  so  long  waste,  shall  be  populous  and 
fruitful,  and  the  land  of  the  enemies  of  God  shall  be  des- 
olate. Or,  "  the  field,  now  fruitful,  shall  be  but  as  a  barren 
forest  in  comparison  witli  what  it  shall  be  then"  (ch.  29. 
17).    The  barren  shall  become  fruitful  by  regeneration; 
those  already  regenerate  shall  bring  forth  fruits  in  such 
abundance  that  their  former  life  shall  seem  but  as  a  wil- 
derness where   no  fruits  were.    [Queen   EiiiaABETH's 
Bible.]     16.  judgment— justice,     wilderness— then  re- 
claimed,   fruitful  field— tlien  become  more  fruitful  (v. 
15);  thus  "wilderness"  and  "fruitful  field"  inclade  the 
whole  land  of  Judea.    17.  -tvorlt — the  effect  (Proverbs  14. 
34;  James  3. 18).    peace— internal  and  external.    18.  sure 
.  .  .  quiet — free  from  fear  of  invasion     19.  Lit.,  "But  It 
shall  hail  with  coming  down  of  the  forest,  and  in  lowness 
shall  the  city  (Nineveh)  be  brought  low,  i.  e.,  humbled." 
The  "hail"  is  Jehovah's  wrathful  visitation  (ch.  30.  30;  28. 
2.  17).    The  "forest"  is  the  Assyrian  host,  dense  as  the 
trees  of  a  forest  (ch.  10. 18, 19,  33,  34;  Zechariah  11.  2).    ao. 
Whilst  the  enemy  shall  be  brought  "  low,"  the  Jews  shall 
cultivate   their    land    in   undisturbed   prosperity,     all 
waters— well-watered   places    (ch,   30.   25).    The   Hebrew 
translation, "  beside,"  ought  ratlier  to  be  translated, "  upon" 
(Ecclesiastes  11. 1),  where  the  meaning  is,  "Cast  thy  seed 
upon  the  waters  when  the  river  overflows  its  banks;  the 
seed  will  sink  into  the  mud  and  will  spring  up  when  the 
waters  subside,  and  you  will  find  it  after  many  days  in  a 
ricli  harvest."    Before  sowing,  they  send  oxen,  «tc.,  into 
the  water  to  tread   the  ground  for  sowing.     Castalio 
thinks  there  is  an  allusion  to  the  Mosaic  precept,  not  to 
plough  with  an  ox  and  ass  together,  mystically  implying 
that  the  Jew  was  to  have  no  intercourse  with  Gentiles; 
the  Gospel  abolishes  this  distinction  (Colossians  3.  11); 
thus  the  sense  here  is.  Blessed  are  ye  that  sow  the  gospel , 
seed  without  distinction  of  race  in  the  teachers  or  the 
taught.    But  there  is  no  need  of  supposing  that  the  oxv 
and  ass  here  are  2/ofced  together;  they  are  probably  "  sen* . 
forth"  separately,  as  in  ch.  30. 24. 

CHAPTER  XXXIII. 

Ver,  1-24.  The  Last  of  Isaiah's  Prophecies  as-tc 
Sennacherib's  Overthrow  (v.  19).  Ver.  1,  8,  9,  describe 
the  Assyrian  spoiler;  strong  as  he  is,  he  shall  fall  before 
Jehovah  who  is  stronger  (v.  2-6, 10-12).  The  time  is>  th« 
autumn  of  713  B.  c.  1.  and  thou — t.  e..  Though  thou  wast 
not  spoiled— though  thou  wast  not  dealt  treacherously 
with  (Note,  ch.  24.  16),  thy  spoiling  and  treachery  are 
therefore  without  excuse,  being  unprovoked.  cea8e~ 
When  God  has  let  thee  do  thy  worst.  In  execution  ot, 
His  plans,  thine  own  turn  shall  come  (cf.  ch.  10.  J2;  14.  2;- 
Habakkuk2.  8;  Revelation  13.10).  a.  usj  we...  ..their 
.  .  .  our— He  speaks  interceding  for  His  people,  separating 
himself  in  thought  for  a  moment  from  them^  and  imme- 
diately returns  to  his  natural  identification  witii  them  in 
the  word  our.  every  morning— each  day  as- it.  dawns, 
especially  during  our  danger,  as  the  parallel:  "^time  of 
trouble"  shows.  3.  the  tumult^the  approach  of  Jehovah 
is  likened  to  an  advancing  thunder-storm  tch. 29..6{  30. 27X, 
which  is  His  voice  (Revelation  1. 15),  causing  the  people  to 
"flee."  nations— the  Assyrian  levies.  4.  The  inva<lors' 
"spoil"  shall  be  left  behind  by  them  In  their  flight,  and 
the  Jews  shall  gather  it.  caterpillar— rather,  the  winglen 
locust;  as  it  gathers;  the  Hebrew  word  for  "gathers'"  is- 
properly  used  of  the  gathering  of  the  fruits  of  harvest 
(ch.  32. 10).    running  t«  and  fro-^'iz.,  in  gathering  liar- 

465 


The  Privileges  of  the  Godly. 


ISAIAH  XXXIV. 


Judgments  on  Idumau 


▼est-fruits.    he— rather,  they,    them— rather,  it,  i.  e.,  the 
prey.    6.  tvlsdom— sacred ;  i.  c,  piety.    tUy—Hezekiah's  ; 
or   rather,   Judea's.     "His"    refers   to   the   same;    such 
changes   from    the   pronoun   possessive   of    the   second 
person   to   that  of    the   third   ar§  common    in   Hebrew 
poeti-y.    treasure- not  so  much  material  wealth  as  piety 
Bliall  constitute  the  riches  of  the  nation  (Proverbs  10. 
22;  15.  16.)    T-9.  From  the  vision  of  future  glory  Isaiah 
returns  to  the  disastrous  present;  thegrief  of  "the  valiant 
ones"  (parallel  to,  and  identical  with,  "the  ambassadors 
of  peace")  men  of  rank,  sent  with  presents  to  sue   for 
peace,  but  standing  "without"  the  enemy's  camp,  their 
suit  being  rejected.(2  Kings  18.  "M,  18,37).    The  highways 
deserted  through  fear,  the  cities  insulted,  the  lands  de- 
vastated,   cry  — (Ch.  13.  4.)    8.  hrohen  ,   ,    .covenant  — 
when  Sennaclierib  invaded  Judea,  Hezekiah  paid  him  a 
large  sum  to  leave  the  land;  Sennacherib  received  the 
money  and  yet  sent  his  army  against  Jerusalem  (2  Kings 
18. 14, 17).    despised— make  slight  of  as  unable  to  resist 
him  (ch.  10.  9;  36. 19);  easily  captures  them.    9.  (Ch.  24.  4.) 
liebanon— personified ;  the  allusion  may  be  to  the  Assyr- 
ian cutting  down  its  choice  trees  (ch.  14. 8 ;  37.  24),    Sharon 
— soutli  of  Carmel,  along  the  Mediterranean,  proverbial 
for  fertility  (ch.  35. 2).    Bashan— afterwards  called  Batanea 
(ch.  2. 13).    fruits— rather,  understand  leaves;  they  lie  as 
desolate  as  in  winter.    10.  The  sight  of  His  people's  mis- 
ery arouses  Jehovah;  He  has  let  the  enemy  to  go  far 
enough.    I — emphatic;   God  Himself  will  do  what  man 
could  not,    11.  Ye— The  enemy,    conceive  chaff— (Ch.  26. 
18;  59.4.)    your  breath — rather,  your  oum  spirit  of  anger 
and  ambition  [Maurek]  (ch.  30.  28).    12.  (Cli.  9. 19 ;  Amos  2. 
1.)    Perhaps  alluding  to  their  being  about  to  be  burnt  on 
the  funeral  pyre  (ch.  30. 33).  tliorns— the  wicked  (2  Samuel 
23.6,7).    13.  far  off— distant  nations,    near— the  Jews  and 
adjoining  peoples  (ch.  49. 1).    14.  sinners  in  Zion — false 
professors  of  religion  among  the  elect  people  (Matthew 
22. 12).    hypocrites  —  rather,  the  profane;  the  abandoned. 
[HoRSt.EY.]    -wlio,  &c.  —  If  Jehovah's  wrath   could  thus 
consume  such  a  host  in  one  night,  who  could  abide  It,  if 
continued  for  ever  (Mark  9. 46-48)  ?    Mre  is  a  common  im- 
age for  the  Divine  Judgments  (ch.  29. 6 ;  30.  30).    among  us 
— If  such  awful  judgments  have  fallen  on  those  who  knew 
not  the  true  God,  how  infinitely  worse  shall  fall  on  us  who, 
amidst  religious  privileges  and  profession,  sin  against 
God  (Luke  12.  47,  48;  James  4. 17)7    15.  In  contrast  to  the 
trembling  "sinners  in  Zion"  (v.  14),  the  righteous  shall  be 
secure  amidst  all  Judgments ;  they  are  described  accord- 
ing to  the  Old  Testament  stand-point   of   righteousness 
(Psalm  15.  2;  24.  4).    stoppeth  .  .  .  ears  .  .  .  eyes — "Re- 
joiceth  not  in  iniquity"  (1  Corinthians  13.6;  contrast  ch. 
29. 20 ;  Psalm  10. 3 ;  Romans  1. 32).    The  senses  are  avenues 
for  the  entrance  of  sin  (Psalm  119.  37).    16.  on  high— 
heiglats   inaccessible   to  the   foe   (ch.  26.    1),    bread  .  .  . 
waters— image  from  the  expected  siege  by  Sennacherib ; 
however  besieged  by  trials  Without,  the  godly  shall  have 
literal  and  spiritual  food,  as  God  sees  good  for  them  (ch. 
41.  17 ;  Psalm  37.  25 ;  34. 10;  132. 15).    IT.  Thine— The  saints'. 
Icing  In  ,  .  .  beauty—not  as  now,  Hezekiah  in  sackcloth, 
oppressed  by  the  enemy,  but  King  Messiah  (ch.  32. 1)  "in 
His  beauty"  (Song  of  Solomon  5.  10,  16;  Revelation  4.  3). 
land  very  far  off— rather,  the  land  in  its  remotest  extent  (no 
longer  pent  up  as  Hezekiah  was  with  the  siege);  see  Mar- 
gin.   For  Jerusalem  is  made  the  scene  of  the  king's  glory 
(r.  20,  &c.),  and  it  could  not  be  said  to  be  "very  far  off," 
unless  the  far-off  land  be  heaven,  the  Jerusalem  above, 
which  is  to  follow  the  earthly  reign  of  Messiah  at  literal 
Jerusalem  (ch.  &5. 17-19 ;  Jeremiah  3.  17 ;  Revelation  21. 1,  2, 
10).    IS.  meditate — on  the  "terror"  caused  by  the  enemy, 
but  now  past,    -where,  &c.— the  language  of  the  Jews  ex- 
ulting over  their  escape  from  danger,    scribe— who  en- 
rolled the  array  [Matjrer];  or,  who  prescribed  the  tribute 
to  be  paid  [Rosenmuller]  ;  or,  who  kept  an  account  of  the 
spoil.    "The  principal  scrilje  of  the  host"  (2  Kings  25. 19; 
Jeremiah  52.  25).    The  Assyrian  records  are  free  from  the 
exaggerations  of  Egyptian  records.    Two  scribes  are  seen 
in  every  Assyrian  bas-relief,  writing  down  the  various 
objects  brought  to  them,  the  heads  of  the  slain,  prisoners, 
'•little,  sheep,  &c.    receiver— Jlfarfirtn,  weigher.    La  yard 
466 


mentions,  among  the  Assyrian  Inscriptions,  "a  pair  of 
scales  for  weighing  the  spoils."    counted  .  .  .  to^vera — 
he  whose   duty  it  was  to   reconnoitre   and   report   the 
strengthof  the  city  to  be  besieged.    19.  fierce  people— the 
Assyrians  shall  not  be  allowed  to  enter  Jerusalem  (2  Kings 
19.32).    Or,  thou  shalt  not  any  longer  see  fierce  enemies 
threatening  thee  as  previously;  such  as  the  Assyrians^ 
Romans,  and  the  last  Antlchristian  host  that  is  yet  to  as- 
sail Jerusalem  (Deuteronomy  28.  49,  50;  Jeremiah  5.  15; 
Zechariah  14.2).    stammering— barbarous ;  so  "deeper," 
&c.,  I.  e.,  unintelligible.   The  Assyrian  tongue  differed  only 
in  dialect  from  the  Hebrew,  but  in  the  Assyrian  levies 
were  many  of  non-Semitic  race  and  language,  as  the 
Medes,  Elamites,  &c,  (Note  ch.  28. 11).    30.  solemnities- 
solemn  assemblies  at  the  great  feasts  (Notes  ch.  30.29; 
Psalm  42.  4 ;  48.  12).    not  .  .  .  taken  do-ivn  .  .  .  removed 
—image  from  captives  "removed"  from  their  land  (ch.36. 
17).    There  shall  be  no  more  "taking  away"  to  an  enemy's 
land.    Or  else,  from  nomad  livers  in  shifting  tents.     The 
saints,  who  sojourned  once  in  tabernacles  as  pilgrims, 
shall  have  a  "  building  of  God— eternal  in  the  heavens"  (2 
Corinthians  5. 1;  Hebrews  11.  9, 10;  cf.  ch.  54.  2).    staUcs— 
driven  into  the  ground;  to  these  the  "cords"  were  fast- 
ened.   Christ's  Church  shall  never  fall  (Matthew  16.  18). 
So  individual  believers  (Revelation  3. 12).    31.  there— viz., 
in  Jerusalem,    will  be  .  .  .  rivers — Jehovah  ■will  be  as  a 
broad  river  surrounding  our  city  (cf.  ch.  19.  6;  Nahum  3. 
8),  and  this,  too,  a  river  of  such  a  kind  as  no  ship  of  war 
can  pass  (cf.  ch.  26. 1).    Jerusalem  had  not  the  advantage 
of  a  river ;  Jehovah  will  be  as  one  to  it,  affording  all  tha 
advantages,  without  any  of  the  disadvantages  of  one, 
galley  w^lth  cars— war-vessels  of  a  long  shape,  and  pro- 
pelled by  oars;  merchant- vessels  were  broader  and  car- 
ried sail,    gallant— same  Hebrew  word  as  for  "glorious," 
previously;  mightywiW  suit  both  places;  a  ship  of  war  is 
meant.    No  "mighty  vessel "  will  dare  to  pass  where  the 
"  mighty  Lord  "  stands  as  our  defence.    33.  Lord— thrice 
repeated,  as  often :  the  Trinity  (Numbers  6.  24-26).    Judge 
.  .  .  lawgiver  .  .  .  Ulng— perfect  ideal  of  the  theocracy, 
to  be  realized  under  Messiah  alone ;  the  judicial,  legisla- 
tive, and  administrative  functions  .as  king  to  be  exercised 
by  Him  in  person  (ch.  11.  4;  32. 1 ;  James  4. 12).    33.  tack. 
lings— continuing  the  allegory  in  v.  21,  he  compares  the 
enemies'  host  to  a  war-galley  which  is  deprived  of  the 
tacklings  or  cords  by  which  the  mast  is  sustained  and  the 
sail  is  spread  ;  and  which  therefore  Is  sure  to  be  wrecked  • 
on  "  the  broad  river"  (v.  21),  and  become  the  prey  of  Israel, 
they— the  tacklings,  "hold  not  firm  thebaseof  the  mast." 
then— when  the  Assyrian  host  shall  have  been  discom- 
fited.   Hezekiah  had  given  Sennacherib  three  hundred 
talents  of  silver,  and  thirty  of  gold  (2  Kings  18. 1-4-16),  and 
had  stripped  tlie  temple  of  its  gold  to  give  it  to  him ;  this 
treasure  was  probably  part  of  the  prey  found  in  the  foe's 
camp.    After  the  invasion,  Hezekiah  had  so  much  wealth 
that  he  made  an  improper  display  of  it  (2  Kings  20. 13-15); 
this  wealth,  probably,  was  in  part  got  from  the  Assyrian. 
the  lame — even  the  most  feeble  shall  spoil  the  Assyrian 
camp  (cf.  ch.  35.  6 ;  2  Samuel  5.  6).    24.  sick— Smith  thinks 
the  allusion  Is  to  the  beginning  of  the  pestilence  by  which 
the  Assyrians  were  destroyed,  and  which,  while  sparihg 
the  righteous,  affected  some  within  the  city  ("sinners  in 
Zion"),  it  may  have  been  the  sickness  that  visited  Heze- 
kiah (ch.  38).    In  the  Jerusalem  to  come  there  shall  be  no 
"sickness,"  because  there  will  be  no  "  iniquity,"  it  being 
forgiven  (Psalm  103.  3).    The  latter  clause  of  the  verse  con- 
tains the  cause  of  the  former  (Mark  2.  5-9). 

CHAPTER    XXXIV. 

Ver.  1-17.  JtTDGMEXTS  ON  Idumea.  Chapters  34.  and  35. 
form  one  prophecy,  the  former  part  of  which  denounces 
God's  Judgment  against  His  people's  enemies,  of  whom 
Edom  is  the  representative;  the  second  part  of  the 
flourishing  state  of  the  Church  consequent  on  those 
judgmenis.  This  forms  the  termination  of  the  proph- 
ecies of  the  first  part  of  Isaiah,  ch.  36.-39.  being  His- 
torical, and  is  a  kind  of  summary  of  what  went  before, 
setting  forth  the  one  main  truth,  Israel  shall  be  delivered 


Judgments  on  Idumea. 


ISAIAH  XXXV. 


Judgments  on  Idnmea, 


/torn  all  its  foes,  and  happier  titneg  shall  stieceed  under  Mes- 
siah. 1.  All  creation  is  summoned  to  hear  God's  Judg- 
ments (Ezekiel  6. 3;  Deuteronomy  32.  1 ;  Psalm  50.  4 ;  Micah 
6. 1,  2),  for  they  set  forth  His  glory,  which  is  the  end  of 
creation  (Revelation  1.5.  3;  4.  11).  that  come  fortU  of  It- 
answering  to  "all  that  is  therein;"  or  Hebrew,  "all  what- 
ever Alls  it,"  Margin,  a.  utterly  deatroyed— rather, 
doomed  them  to  an  utter  curse.  [Horsley.]  delivered — 
rather,  appointed.  3.  cast  out  —  unburied  (cli.  14.  19). 
incited— Wiushed  away  as  with  a  descending  torrent.  4. 
(Psalm  102.  26 ;  Joel  2.  31 ;  3. 15;  Matthew  24.  29.)  dissolved 
—(2  Peter  3. 10-12.)  Violent  convulsions  of  nature  are  in 
Scripture  made  tlie  imageH  of  great  changes  in  the  human 
•world  (ch.  24. 19-21),  and  shall  literally  accompany  them  at 
the  winding  up  of  tlae  present  dispensation,  scroll— boolss 
were  in  those  days  slieets  of  parchment  rolled  together 
(Revelation  6.  14).  fall  down— tli'e  stars  shall  fall  when 
the  heavens  in  which  they  are  fixed  pass  away,  fig  tree— 
(Revelation  6.  13.)  5.  swortl- (Jeremiah  46. 10.)  Or  else, 
knife  for  sacrifice :  for  God  does  not  here  appear  as  a  war- 
rior with  His  sword,  but  as  one  about  to  sacrifice  victims 
doomed  to  slaughter,  [Vitringa.]  (Ezekiel  39. 17.)  batlied 
—rather  intoxicated,  viz.,  with  anger  (so  Deuteronomy  32. 
42).  "In  heaven"  implies  the  place  where  God's  purpose 
of  wrath  Is  formed  in  antitliesis  to  its  "coming  down"  in 
the  next  clause.  Idumea— originally  extending  from  the 
Dead  Sea  to  the  Red  Sea;  afterwards  they  obtained  pos- 
session of  the  country  east  of  Moab,  of  which  Bozrah  was 
capital.  Petra  or  Sclah,  called  Joktheel  (2  Kings  14. 7),  was 
capital  of  South  Edora  (Note,  ch.  16. 1).  David  sutfjugated 
Edom  (2  Samuel  8.  13,  14).  Under  Jehoram  they  regained 
independence  (2  Chronicles  21.  8).  Under  Amaziah  they 
■were again  suljdued,  and  Selah  taken  (2  Kings  14. 7).  When 
Judah  was  captive  in  Babylon,  Edom,  in  every  way,  in- 
pulted  over  her  fallen  mistress,  and  killed  many  of  those 
Jews  whom  the  Chaldeans  had  left,  and  hence  was  held 
guilty  of  fratricide  by  God  (Esau,  their  ancestor,  having 
been  brother  to  Jacob) :  this  was  tlie  cause  of  the  denun- 
ciations of  the  prophets  against  Edom  (ch.  63. 1,  &c. ;  Jere- 
miah 49.  7;  Ezekiel  25. 12-11;  a5.  3-15;  Joel  3. 19;  Amos  1, 11, 
12;  Obadiah  8,  10, 12-lS;  Malachi  1.  3,  4).  Nebuchadnezzar 
liunil)led  Idumea  accordingly  (.Teremiah  "25.  15-21).  of  my 
curse — t.  e.,  doomed  to  it.  to  judgment — i.e.,  to  execute 
it.  G.  filled- glutted.  Tlie  image  of  a  sacrifice  is  Con- 
tinued, blood  .  .  .  fat — the  parts  especially  devoted  to 
God  In  a  s.acriflce  (2  Samuel  1.  22).  lambs  .  .  .  goats— «oc- 
rificial  animals :  the  Idumeans,  of  all  classes,  doomed  to 
slaughter,  are  meant  (Zephaniah  1.  7).  Bozrali— called 
Bostra  by  the  Romans,  &c.,  assigned  in  Jeremiah  48.  24  to 
Moab,  so  that  it  seems  to  have  been  at  one  time  in  the 
dominion  of  Edom,  and  at  another  in  that  of  Moab  (ch.  63. 
1;  Jeremiah  49. 13,  20,  22);  it  Avas  strictly  not  In  Edom,  but 
the  capital  of  Auranitis  (the  Jlouran) :  Edona  seems  to  have 
exteniled  its  dominion  so  as  to  include  it  (cf.  Lamentations 
4.  21).  T.  unlconts- //e6j-ett',  reem:  conveying  the  idea  of 
loftiness,  power,  and  pre-eminence  (see  Note,  Job  39.  9),  in 
the  Bible;  at  one  time  the  image  in  the  term  answers, to  a 
reality  in  nature,  at  another  it  symbolizes  an  abstraction. 
The  rhinoceros  was  the  original  type.  The  Arab  rim,  Is 
two-liorued:  It  was  the  oryx  (the  lettcoryx,  antelope,  bold 
and  pugnacious);  but  when  accident  or  artifice  deprived 
it  of  one  horn,  tlie  notion  of  the  unicorn  arose.  Here  Is 
meant  the  portion  of  the  Edomites  which  was  strong  and 
warlike,  come  down— ratlier,/aW  doM-ti,  slain.  [Lowth.] 
witli  them— with  the  "  lambs  and  goats,"  the  less  power- 
ful Edomites  (v.  6).  bullocks  .  .  .  bulls— the  young  and 
old  Edomites:  aMcl.asses.  diist- ground.  8.  recompenses 
for  the  controversy  of  ZIon — i.  c.,  the  year  when  God  will 
retaliate  on  those  who  have  contended  with  Zion.  Her 
controversy  is  His.  Edom  had  thought  to  extend  its  bor- 
ders by  laying  hold  of  its  neighbour's  lands,  and  had  in- 
stigated Babylon  to  cruelty  towards  fallen  Judah  (Psalm 
137.7;  Ezekiel  36. 5) ;  therefore  Edom  shall  suffer  the  same 
herself  (Lamentations  4,  21,  22).  The  final  winding  up  of 
the  controversy  between  God  and  all  enemies  of  Him  and 
His  people  is  also  shadowed  forth  (ch.  CI.  2;  63. 4;  66. 11-16; 
Malachi  4. 1,3;  2  Thessalonlans  1.  7,  8, 0 ;  Revelation  11.18; 
18. 20 ;  19. 2).    9.  Images  from  the  overthrow  of  Sodom  and 


Gomorrah  (Genesis  19.  24-28;  so  Deuteronomy  29. 23 ;  Jere- 
miah 49. 17, 18).  10.  It— The  burning  pitch,  Ac.  (V.  9).  smoke 
.  .  .  for  ever— (Revelation  14. 11;  18,18;  19.3).  generation 
to  generation — (Malachi  1.  4.)   none  ,  .  .  passthrongli — 

Edom's  original  ottence  was,  tliey  would  not  let  Israel  pnsn 
through  their  land  in  peace  to  Canaan:  God  " recoinpen.ies" 
them  in  kind,  no  traveller  sliall  pass  through  Edom.  Vol- 
NEY,  the  Infidel,  was  forced  to  confirm  the  truth  of  this 
prophecy:  "  From  the  reports  of  the  Arabs,  south-east  of 
the  Dead  Sea,  ivithin  three  days'  journey,  are  upwards  of 
thirty  ruined  towns,  absolutely  deserted.'"  11.  cormorant — 
the  Hebrew  is  rendered,  in  Psalm  102.  6,  pelican,  wliich  is  a 
sea-fowl,  and  cannot  be  meant  here:  some  water-fowl 
(katta,  according  to  Bueckhardt)  that  tenants  desert 
places  is  intended,  bittern — rather,  the  hedgehog,  or  por- 
cupine  [Gesenius]  (ch.  14,  23),  owl— from  its  being  enu- 
merated among  water-birds  In  Leviticus  11,  17;  Deuter- 
onomy 14. 16.  Maurer  thinks  rather  the  heron  or  crane  is 
meant;  from  a  Hebrew  root,  to  blow,  as  it  utters  a  sound 
like  the  blowing  of  a  horn  (Revelation  18. 2).  confusion — 
devastation,  line  .  .  .  stones — metaphor  from  an  archi- 
tect with  line  and  plummet-stone  {Note,  ch.  18. 2 ;  28. 17) ;  God 
will  render  to  it  the  exact  measure  of  justice  without  mercy 
(James  2,  13 ;  2  Kings  21.  13 ;  Lamentations  2.  8 ;  Amos  7. 7, 
8).  emptiness  —  desolation.  Edom  is  now  a  waste  of 
"stones."  13.  Rather,  "As  to  her  nobles,  there  shall  be 
none  there  wlio  shall  declare  a  kingdom,"  t.  e.,  a  king 
[Maurer];  or  else,  "There  shall  be  no  one  there  whom 
they  shall  call  to  the  kingdom"  [Rosenjiuller]  (ch.  3.  6, 
&c.).  Idumea  was  at  first  governed  by  dukes  (Genesis  36. 
15),  out  of  them  the  king  was  chosen  when  the  constitu- 
tion became  a  monarchy,  13.  dragons— (iVote,  ch,  13,  21, 
22.)  court  for  owls — rather,  a  dwelling  for  ostricJics.  H, 
wild  beasts  of  the  desert  .  .  .  Island — rather,  u'ild  cats  .  .  . 
jackals  (ch.  13,  21),  screech  o^vl — rather,  the  night-iq)cctrc  : 
in  Jewish  superstition  a  female,  elegantly  dressed,  that 
carried  off  children  by  night.  The  text  does  not  assert  the 
existence  of  sucli  oljjects  of  superstition,  but  describes  tlie 
place  as  one  which  superstition  would  people  witli  such 
beings.  15.  great  o-»vl — rather,  tJie  arrow-snake,  no  called 
from  Its  darting  on  its  prey.  [Gesenius.]  lay — viz.,  eggs 
gather  under  her  shado^v — VAiher,  cherishes  her  young 
under,  &c.  (Jeremiah  17.  11).  IG.  book  of  the  Lord— tlie 
volume  In  wliicli  the  various  prophecies  and  other  parts 
of  Scripture  began  henceforward  to  be  collected  togetiit-r 
(ch.  30.  8;  Daniel  9.  2),  "Seek"  (so  ch,  8, 16,  20;  John  5,  39; 
7,  52),  no  one  ,  .  .  fall— of  these  prophecies  (Matthew  5. 
18).  none  shall  ^vaitt  ,  ,  .  mate — image  from  pairing  of 
animals  mentioned,  v.  15  ("mate"):  no  prediction  shall 
want  a  fufllment  as  its  companion.  Or  rather,  "none  of 
these  wild  animals  (just  spoken  of)  shall  be  wanting: 
none  shall  be  witlaout  its  mate"  to  pair  and  breed  witli, 
in  desolate  Idumea.  my  .  .  .  his — such  changes  of  person 
are  frequent  in  Hebrew  poetiy.  them— the  wild  beasts, 
TZ.  cast  .  .  ,  lot— As  conquerors  apportion  lands  by  lot, 
so  Jehovah  has  appointed  and  marked  out  ("divided") 
Edom  for  the  wild  beasts  (Numbers  26, 55, 56 ;  Joshua  18. 4-6). 

CHAPTER   XXXV. 

Ver.  1-10.  Continuation  of  the  Prophecy  in  Chap. 
34.  See  introduction  there.  1.  solitary  place— H*.,  a  dry 
place,  without  springs  of  water.  A  moral  wilderness  is 
meant,  for  them— tta.,  on  account  of  the  punishment  in- 
flicted according  to  the  preceding  prophecy  on  tlie  enemy ; 
probably  the  blessings  set  fortli  In  this  cliapter  are  in- 
cluded in  tlie  causes  for  joy  (ch,  55, 12),  rose— rather,  the 
meadow  saffron,  an  autumnal  flower  with  bulbous  roots; 
so  Syriac  translation.  H,  glory  of  Lebanon — its  orna- 
ment, viz..  Its  cedars  (ch.  10.  34).  excellency  of  Caiincl — 
viz..  Its  beauty,  Sharon— famed  for  Its  fertility,  sec  .  ,  . 
glory  of  the  Lord  ,  ,  ,  excellency— (Ch.  40.  5,  9.)  Whilst 
the  wilderness  which  had  n(3lther  "glor.y"  nor  "excel- 
lency" shall  have  both  "given  to  it,"  the  Lord  shall  have 
all  the  "glory"  and  "excellency"  ascribed  to  Him,  not  to 
the  transformed  wilderness  (Matthew 5, 16),  3.  Strengthen 
.  .  ,  hands  .  .  .  conflrnt  ,  ,  .  kuees — The  Hebrew  for 
"strengthen"  refers  to  the  strength  residing  in  the  ha7nU 

467 


Sennacherib  Invadeth  Judea. 


ISAIAH  XXXVL 


Haishakeh  Soliciteth  the  People  to  Bewlt 


for  grasping  and  holding  a  tiling  manfully;  "confirm,"  to 
the  firmness  with  which  one  keeps  his  ground,  so  as  not 
to  be  dislodged  by  any  other.  [Mauker.]  Encourage  the 
Jews,  now  desponding,  by  the  assurance  of  the  blessings 
l)roniised.  4.  fearful — Margin,  hasty,  i.  e.,  with  a  heart 
fi  uttered  with  agitation.  \»'ltU— the  Hebrew  is  more  forci- 
l)le  than  the  English  Version  "God  will  come,  vengeance! 
even  God,  a  recompense!"  The  sense  is  the  same.  5,  6. 
Language /Jff.  descriptive  of  the  joy  felt  at  the  deliverance 
Jj-om  Assyria  and  Babylon,  lit.,  true  of  the  antitypical 
ti'ues  of  Messiah  and  His  miracles  (see  Margin  references). 
6.  leap— i«.,  fulfilled  (Acts  3. 8 ;  14. 10).  sing— joyful  thanks- 
givings. In  .  .  .  Ti'ilderness  .  .  .  -waters — (Ch.  41.  18.)  7. 
parched  ground— rather,  "the  mirage  (Hebrew,  Sharab, 
the  sun's  heat)  shall  become  a  (real)  lake."  The  sun's 
rays  refracted  on  the  glowing  sands  at  mid-rfay  give  the 
appearance  of  a  lake  of  water,  and  often  deceive  the 
thirsty  traveller  (of.  Jeremiah  2. 13;  ch.  41. 18).  dragons— 
rather,  jackals,  eacli—t'iz.,  jackal,  grass — rather,  "  a  dweM- 
ing  or  receptacle  (answering  to  the  previous  "habita- 
tion") for  reeds,"  <tc.  (which  only  grow  where  there  is 
water.  Job  8. 11).  Where  once  tliere  was  no  water,  water 
shall  abound.  8.  lilgli^vay— such  a  causeway  {raised  way, 
irom  a  Hebrew  root,  to  cast  up)  as  was  used  for  the  march 
of  armies ;  valleys  being  filled  up,  hills  and  other  obstruc- 
tions removed  (ch.  02.  10;  cf.  ch.  40.  3, 4).  way  of  holiness 
—Hebraism  for  the  holy  way.  Hoesley  translates,  "the 
way  of  the  Holy  One;"  but  the  words  that  follow,  and  v. 
10,  show  it  is  the  way  leading  the  redeemed  back  to  Je- 
rusalem, both  the  literal  and  the  heavenly  (ch.  52. 1;  Joel 
3. 17;  Revelation  21.  27);  still  Christ  at  His  coming  again 
shall  be  the  Leader  on  the  way,  for  which  reason  it  is 
called,  "The  way  of  the  Lord"  (ch.  40.  3;  Malachi  3. 1).  it 
shall  be  for  those:  the  •wayfaring  men — rather,  "He 
(the  Holy  One)  shall  be  with  them,  walking  in  the  way." 
[Hoesley.]  though  fools— rather,  "And  (even)  fools," i.e., 
the  simple  shall  not  go  astray,  viz.,  because  "He  shall 
be  with  them"  (Matthew  11.  2.5;  1  Corinthians  1.  26-28).  0. 
No  lion — such  as  might  be  feared  on  the  way  through  the 
wilderness  which  abounded  in  wild  beasts,  back  to  Judea. 
Every  danger  shall  be  warded  ofl'  the  returning  people 
(ch.  11.  6-9;  Ezekiel  34.  25;  Hosea  2.  18).  Cf.  spiritually, 
Proverbs  3. 17.  10.  Language  lit.,  applying  to  the  return 
from  Babylon;  fig.  and  more  fully  to  the  completed  re- 
demption of  both  literal  and  spiritual  Israel,  joy  upon 
.  .  .  heads— (Psalm  126.  2.)  Joy  manifested  in  tlieir  coun- 
tenances. Some  fancy  an  allusion  to  the  custom  of  pour- 
ing oil  "upon  the  head,"  or  wearing  chaplets  in  times  of 
public  festivity  (Ecclesiastes  9.  8). 

CHAPTER    XXXVI. 

Ver.  1-22.  Sennacherib's  Invasion  ;  Rabshakeh's 
Blasphemous  Solicitations;  Hezekiah  is  told  of 
them.  This  and  chaps.  37.,  38.,  39.,  form  the  historical  ap- 
pendix closing  the  first  division  of  Isaiah's  prophecies, 
and  were  added  to  make  the  parts  of  these  referring  to 
Assyria  more  intelligible.  So  ch.  52.,  in  Jeremiah;  cf.  2 
Kings  25.  The  section  occurs  almost  word  for  word  (2 
Kings  18.13,  17-20,97);  2  Kings  18.  14-16,  however,  is  ad- 
ditional matter.  Hezekiah's  "writing"  also  is  in  Isaiah, 
not  in  Kings  (ch.  38.  9-20).  We  know  from  2  Chronicles  32. 
32  that  Isaiah  wi-ote  the  acts  of  Hezekiah.  It  is,  there- 
fore, probable,  that  his  record  here  (ch.  36.-39.)  was  incor- 
porated Into  the  book  of  Kings  by  its  compiler.  Senna- 
cherib lived,  according  to  Assyrian  inscriptions,  more 
than  twenty  years  after  his  invasion;  but,  as  Isaiah  sur- 
vived Hezekiah  (2  Chronicles  82.  32),  who  lived  upwards 
of  .fifteen  years  after  the  invasion  (ch.  38.  5),  the  record 
of  Sennacherib's  death  (ch.  37.  38)  is  no  objection  to  this 
section  having  come  from  Isaiah ;  2  Chronicles  32.  is  proba- 
bly an  abstract  drawn  from  Isaiah's  account,  as  the 
chi'onicler  himself  implies  (v.  32).  Pul  was  probably  the 
last  of  the  old  dynasty,  and  Sargon,  a  powerful  satrap, 
who  contrived  to  possess  himself  of  supreme  power,  and 
found  a  new  dynasty  (see  note,  ch.  20. 1).  No  attempt  was 
made  by  Judah  to  throw  off"  the  Assyrian  yoke  during 
l)i«  vigorous  reign.  The  accession  of  his  son  Sennache- 
468 


rib  was  thought  by  Hezekiah  the  opportune  time  to  refuse 
the  long-paid  tribute;  Egypt  and  Ethiopia,  to  secure  s^ 
ally  against  Assyria  on  their  Asiatic  frontier,  promised 
help;  Isaiah,  whilst  opposed  to  submission  to  Assyria, 
advised  reliance  on  Jehovah,  and  not  on  Egypt,  but  his 
advice  was  disregarded,  and  so  Sennacherib  Invaded 
Judea,  712  B.  c.  He  was  the  builder  of  the  largest  of  the 
excavated  palaces,  that  of  Koyunjik.  Hincks  has  de- 
ciphered his  name  in  the  inscriptions.  In  the  third  yeai 
of  his  reign,  these  state  that  he  overran  Syria,  took  Sidon 
and  other  Phoenician  cities,  and  then  passed  to  South-west 
Palestine,  where  he  defeated  the  Egyptians  and  Ethio- 
pians (cf.  2  Kings  18.  21 ;  19.  9).  His  subsequent  retreat, 
after  his  host  was  destroyed  by  God,  is  of  course  sup- 
pressed in  the  inscriptions.  But  other  particulars  in- 
scribed agree  strikingly  with  the  Bible;  the  capture  of  the 
"  defeneed  cities  of  Judah,"  the  devastation  of  the  country 
and  deportation  of  its  inhabitants;  the  increased  tribute 
imposed  on  Hezekiah— thirty  talents  of  gold — this  exact 
number  being  given  in  both;  the  silver  is  set  down  in  the 
inscriptions  at  800  talents,  in  the  Bible  300;  the  latter  may 
have  been  the  actual  amount  carried  off,  the  larger  sum 
may  include  the  silver  from  the  temple  doors,  pillars, 
&c.  (2  Kings  18. 16).  1.  fourteenth— the  third  of  Senna- 
cherib's reign.  His  ultimate  olyect  was  Egypt,  Hezekiaii's 
ally.  Hence  he,  witli  the  great  body  of  his  army  (2  Chroni- 
cles 32.  9),  advanced  towards  the  Egyptian  frontier,  ia 
South-west  Palestine,  and  did  not  approach  Jerusalem. 
a.  Rahshakeh- In2  Kings  18. 17,  Tartan  and  Rabsaris  are 
joined 'with  him.  Rabshakeh  was  probably  the  chief 
leader;  Jiab  is  a  title  of  authority,  " chief— cup-bearer." 
Iiachlsh- a  frontier  town  soutli-west  of  Jerusalem,  in 
Judah ;  represented  as  a  great  fortified  city  in  a  hilly  and 
fruitful  country  in  the  Koyunjik  bas-reliefs,  now  in  tlie 
British  Museum;  also,  its  name  is  found  on  a  sl.ab  over  a 
figure  of  Sennacherib  on  his  tlirone.  npper  pool — the  side 
on  which  the  Assyrians  would  approach  Jerusalem  coming 
from  the  soutli-west  {note,  ch. 7. 3).  3.  Eliakim — successor 
to  Shebna,  who  had  been  "  over  the  household,"  i.  e.,  chief 
minister  of  the  king;  in  ch.  22.  15-20,  this  was  foretold. 
scribe — secretary,  recorder— hi.,  one  who  reminds;  a  re- 
membrancei-  to  keep  the  king  informed  on  important  facts, 
and  to  act  as  historiographer.  In  2  Kings  18.  18,  the  ad- 
ditional fact  is  given,  that  the  Assyrian  envoys  "called  to 
the  king,"  in  consequence  of  which  Eliakim,  &c.,  "came 
out  to  them."  4.  great  king — the  usual  title  of  the  Per- 
sian and  Assyrian  kings,  as  they  had  many  subordinate 
princes  or  kings  under  them  over  provinces  (ch.  10.  8), 
5.  counsel— Egypt  was  famed  for  its  wisdom.  6.  It -was  a 
similar  alliance  with  So  (t.  e.,  Sabacho,  or  else  Sevechus), 
the  Ethiopian  king  of  Egypt,  which  provoked  the  Assyr- 
ian to  invade  and  destroy  Israel,  the  northern  kingdom, 
under  Hoshea.  7.  The  Assyrian  mistakes  Hezekiah's  re- 
ligious reforms  whereby  he  took  away  the  high  places  (2 
Kings  18.  4)  as  directed  against  Jehovah.  Some  of  the  high 
places  may  have  been  dedicated  to  Jehovah,  but  wor- 
shipped under  the  form  of  an  image  in  violation  of  the 
second  commandment:  the  "  brazen  serpent,"  also  (bro- 
ken in  pieces  by  Hezekiah,  and  called  Nehushtan,  "a  piece 
of  brass,"  because  it  was  worshipped  by  Israel)  was  orig- 
iiuxlly  set  up  by  God's  command.  Hence  the  Assyrian's 
allegation  has  a  specious  colour :  you  cannot  look  for  help 
from  Jehovah,  for  your  king  has  "  taken  away  His  altars." 
to  Jerusalen\  — (Deuteronomy  12.5,  11;  John  4.20.)  8. 
give  pledges — a  taunting  challenge.  Only  give  the  guar- 
antee that  you  can  supply  as  many  as  2000  riders,  and  I 
will  give  thee  2000  iiorses.  But  seeing  tiiat  you  have  not 
even  this  small  number  {Note,  ch.  2. 7),  how  can  you  stand 
against  the  hosts  of  Assyrian  cavalry?  The  Jews  tried  to 
supply  their  weakness  in  this  "  arm"  from  Egypt  (ch.  31. 
1).  9.  captain— a  governor  under  a  satrap;  even  he  com- 
mands more  horsemen  than  this.  10.  A  boastful  infer- 
ence from  the  past  successes  of  Assyria,  designed  to  infiu- 
ence  the  Jews  to  surrender:  their  own  principles  bound 
them  to  yield  to  Jehovah's  will.  He  may  have  hear-i 
from  partisans  in  Judah  what  Isaiah  had  foretold  (ch.  10, 
5,  6).  11.  Syrian— rather,  Aramean:  the  language  spolien 
north  and  east  of  Palestine,  and  understood  by  the  As- 


ffezekiah  Sends  lo  (he  Prophet. 


ISAIAH  XXXVII. 


SennacheriVs  BlaaphemoiLS  Letter. 


Syrians  as  belonging  to  the  same  family  of  languages  as 
their  own :  nearly  akin  to  Hebrew  also,  though  not  intel- 
ligible to  the  multitude  (cf.  2  Kings  5.  5-7).  Aram  means 
a  liiffh  land,Hnd.  includes  parts  of  Assyria  as  well  as  Syria. 
Jews'  language— The  men  of  Judah  since  the  disruption 
of  Israel,  claimed  the  Hebrew  as  their  own  peculiarly,  as 
if  they  were  now  the  only  true  representatives  of  the 
whole  Hebrew  twelve  tribes,  ears  of  .  .  .  people  on  ,  .  . 
•wall— the  interview  was  within  hearing  distance  of  the 
city.  The  people  crowded  on  the  wall,  curious  to  hear  the 
Assyrian  message.  The  Jewish  rulers  fear  that  it  will 
terrify  the  people,  and  therefore  beg  Rabshakeh  to  speak 
Aramean.  13.  Is  it  to  thy  master  and  thee  that  I  am  sent? 
Nay,  it  is  to  the  men  on  the  wall,  to  let  them  know  (so  far 
am  I  from  wishing  them  not  to  hear,  as  you  would  wish), 
that  unless  they  surrender,  tliey  shall  be  reduced  to  the 
direst  extremities  of  famine  in  the  siege  (2  Chronicles  32. 
11,  explains  the  word  here),  viz.,  to  eat  their  own  excre- 
ments; or,  connecting,  "that  they  may  eat,"  &c.,  with 
"sit  upon  the  wall;"  who,  as  they  hold  the  wall,  are 
knowingly  exposing  themselves  to  thedirest  exti-emities. 
[Maurek.]  Isaiah,  as  a  faithful  historian,  records  the 
filthy  and  blasphemous  language  of  the  Assyrians,  to 
mark  aiigiit  the  true  character  of  the  attack  on  Jeru- 
salem. 13.  Rabshakeh  speaks  louder  and  plainer  than 
ever  to  the  men  on  the  wall.  15.  The  foes  of  God's  people 
cannot  succeed  against  them,  unless  they  can  shake  their 
trust  in  Him  (cf.  v.  10).  10.  agreement .  .  .  by  .  .  .  present 
— rather,  "make  peace  with  me;"  lit.,  blessing,  so  called 
from  the  mntxxaX  congratulations  attending  the  ratification 
of  peace.  So  Chaldee.  Or  else,  "Do  homage  to  me." 
[HoRSLEY.]  come  ont— surrender  to  me;  then  you  may 
remain  in  quiet  possession  of  your  lands  till  my  return 
from  Egypt,  wlien  I  will  lead  you  away  to  a  land  fruitful 
as  your  own.  Rabshakeh  tries  to  soften,  in  the  eyes  of 
the  Jews,  the  well-known  Assyrian  policy  of  weakening 
the  vanquished  by  deporting  them  to  other  lands  (Gene- 
sis 47.  21;  2  Kings  17.6).  19.  Hamath  .  .  .  Arpliad— (A^o<e, 
ch.  10. 9.)  ^e-piu^T-vaim— lit.,  the  two  scribes:  nowSipphara, 
on  the  east  of  Euphrates,  above  Babylon.  It  was  a  just 
retribution  (Proverbs  1.  31 ;  Jeremiah  2.  19).  Israel  wor- 
shipped the  gods  of  Sepharvaim,  and  so  colonists  of 
Sepharvaim  were  planted  in  the  land  of  Israel  (thence- 
forth called  Samaria)  by  the  Assyrian  conqueror  (2  Kings 
17.21;  cf.  2  Kings  18.31).  Samaria  — Shalmaneser  began 
the  siege  against  Hoshea,  because  of  his  conspiring  with 
8o  of  Egypt  (2  Kings  17.  4).  Sargon  finished  it;  and,  in 
his  palace  at  Khorsabad,  has  mentioned  the  number  of 
Israelit«8  carried  captive— 27,280.  [G.V.Smith.]  ao.  (Cf. 
ch.  10. 11 ;  2  Chi-onicles  82.  19.)  Here  he  contradicts  his 
own  assertion  (v.  10),  that  he  had  "come  up  against  the 
land  with  the  Lord."  Liars  need  good  memories.  He 
classes  Jehovah  with  the  idols  of  the  other  lands;  nay, 
thinks  Him  inferior  in  proportion  as  Judah,  under  His 
tutelage,  was  less  than  the  lands  under  the  tutelage  of  the 
idols.  21.  not  a  -word- so  as  not  to  enter  into  a  war  of 
words  with  the  blasphemer  (Exodus  14. 14;  Jude  9).  23. 
clothes  rent — in  grief  and  horror  at  the  blasphemy  (Mat- 
thew 26.  65). 

CHAPTER  XXXVII. 

Ver.  1-3S.    Continuation  of  the  Narrative  in  Chap. 
30.    1.  sackcloth— (JVo<c,  ch.  20.  2.)  house  of  the  Lord— the 

sure  resort  of  God's  people  in  distress  (Psalm  73. 10, 17;  77. 
13).  a.  nnto  Isaiah— implying  the  Importance  of  the 
prophet's  position  at  the  time;  the  chief  officers  of  the 
court  are  deputed  to  wait  on  him  (cf.  2  Kings  22. 12-14). 
3.  rebuke — t.  e.,  the  Lord's  rebuke  for  His  people's  sins 
(Psalm  149.  7;  Hosea  5.  9).  blasphemy —  blasphemous 
railing  of  Rabshakeh.  the  children,  Ac- a  proverbial 
expression  for.  We  are  in  the  most  extreme  danger,  and 
have  no  power  to  avert  it  (cf.  Hosea  13. 13).  4.  hear— take 
cognizance  of  (2  Samuel  16. 12).  reprove— will  punish  him 
for  the  words,  &c.  (Psalm  50.21).  remnant — the  two  tribes 
of  the  kingdom  of  Judah,  Israel  being  already  captive. 
Isaiah  is  entreated  to  act  as  intercessor  with  God.  6. 
servants  —  lit.,  youths,  mere  lads,  implying  disparage- 
ment, not  an  embassy  of  venerable  elders.    The  Hebrew 


is  different  from  that  for  "servants"  in  v.  S.  blasphemed 

me— (Ch.  36.  20.)  7.  blast— rather,  "  I  will  put  a  spirit  (ch. 
28.  6;  1  Kings  22.  23)  into  him,"  i.  e.,  so  influence  his  judg- 
ment that  when  he  hears  the  report  (v.  9,  concerning 
Tirhakah),  he  shall  return  [Gesenius];  the  "report"  also 
of  tlie  destruction  of  his  army  at  Jerusalem,  reaching 
Sennacherib,  whilst  he  was  in  the  south-west  of  Pales- 
tine on  the  borders  of  Egypt,  led  him  to  retreat,  by 
the  sword— (d.  38.)  8.  returned  —  to  the  camp  of  his 
master.  Libnah — meaning  whiteness,  the  Blanche-garde 
of  the  Crusaders.  [Stanley.]  Etjsebius  and  Jerome 
place  it  more  south,  in  the  district  of  Eleutheropolis,  ten 
miles  north-west  of  Lachish,  which  Sennacherib  had  cap- 
tured {Note,  ch.  36.  2).  Libnah  was  in  Judea  and  given  to 
the  priests  (1  Chronicles  6. 54, 57).  9.  Tirhakah — (see  Notes, 
ch.  17.  12;  18.6).  Egypt  was  in  part  governed  by  three 
successive  Ethiopian  monarchs,  for  forty  or  fifty  years: 
Sabacho,  Sevechus,  and  Tirhakah.  Sevechus  retired  from 
Lower  Egypt  owing  to  the  resistance  of  the  priests,  where- 
upon Sethos,  a  prince-priest,  obtained  supreme  power 
with  Tauis  (Zoan  in  Scripture),  or  Memphis,  as  his  capi- 
tal. The  Ethiopians  retained  Upper  Egypt  under  Tir- 
hakah, with  Thebes  as  the  capital.  Tirhakah's  fame  as  a 
conqueror  rivalled  that  of  Sesostris  ;  he,  and  one  at  least 
of  the  Pharaohs  of  Lower  Egypt,  were  Hezekiah's  allies 
against  Assyria.  The  tidings  of  his  approach  made  Sen- 
nacherib the  more  anxious  to  get  possession  of  Jerusalem, 
before  his  arrival,  sent— 2  Kings  19. 9  more  fully  expresses 
Sennacherib's  eagerness  by  adding  "again."  10.  He 
tries  to  influence  Hezckiah  himse,/,  as  Rabshakeh  had 
addressed  the  people.  God  .  .  .  deceive — (Cf.  Numbers 
23.  19).  11.  all  lands— (Ch.  14.  17.)  He  does  not  dare  to 
enumerate  Egypt  in  the  list.  13.  Gozan  —  in  Mesopo- 
tamia, on  the  Chabour  (2  Kings  17.  6;  18.11).  Gozan  is 
the  name  of  the  district,  Chabour  of  the  river.  Haran— 
more  to  the  west.  Abraham  removed  to  it  from  Ur 
(Genesis  11.  31),  the  Carra;  of  the  Romans.  Rczeph — farther 
west,  in  Syria.  Eden— there  is  an  ancient  village,  Adna, 
north  of  Bagdad.  Some  think  Eden  to  be  the  name  of  a 
region  (of  Mesopotamia  or  its  vicinity)  in  wliich  was  Par- 
adise; Paradise  was  not  Eden  itself  (Genesis  2.8).  "A 
garden  in  Eden."  Telnssar— now  Tel-afer,  west  of  Mosul. 
[Layard.]  Tel  means  a  hill  in  Arabic  and  Assyrian 
names.  13.  Hena  .  .  .  Ivah — in  Babylonia.  From  Ava 
colonists  had  been  brought  to  Samaria  (2  Kings  17. 21).  14. 
spread— unrolled  the  scroll  of  writing.  God  "knows  our 
necessities  before  we  ask  Him,"  but  He  delights  in  our 
unfolding  them  to  Him  with  filial  confidence  (2  Chronicles 
20.  3, 11-13).  16.  dwellest- the  Shechinah,  or  fiery  symbol 
of  God's  presence,  dwelling  in  the  temple  with  His  people, 
is  from  Shachan  to  dwell  (Exodus  25.  22;  Psalm  SO.  1 ;  99. 1). 
cherubim— derived  by  transposition  from  either  a  Hebreio 
root,  "Rachab,"  to  ride;  or  rather,  "Barach,"  to  bless. 
They  were  formed  out  of  the  same  mass  of  pure  gold  as 
the  mercy-seat  itself  (Exodus  25. 19,  Margin).  The  phrase, 
"dwellest  between  the  cherubim,"  arose  from  their  posi- 
tion at  each  end  of  the  mercy-seat,  while  the  Shechinah, 
and  the  awful  name,  Jehovah,  in  written  letters,  tvere 
in  the  intervening  space.  They  are  so  inseparably  asso- 
ciated with  the  manifestation  of  God's  glory,  that  whether 
the  Lord  is  at  rest  or  in  motion,  they  always  are  men- 
tioned with  Him  (Numbers  7. 89 ;  Psalm  18.10).  (1.)  They 
are  first  mentioned  (Genesis  3. 24)  "  on  the  edge  or'  (as  "  ou 
the  east"  may  be  translated:)  Eden;  the  Hebrew  for 
"placed"  is  properly  to  "place  in  a  tabernacle,"  which 
implies  that  this  was  a  local  tabernacle  in  which  thu 
symbols  of  God's  presence  were  manifested  suitably  to 
the  altered  circumstances  in  which  man,  after  the  fall, 
came  before  God.  It  was  here  that  Cain  and  Abel,  and 
the  patriarchs  down  to  the  flood,  presented  their  oflei- 
ings:  and  it  is  called  "  the  presence  of  the  Lord"  (Genesis 
4. 16).  When  those  symbols  were  removed  at  the  close  of 
that  early  patriarchal  dispensation,  small  models  of  them 
were  made  for  domestic  use,  called.  In  Chaldee,  Seraphim 
or  Teraphim.  (2.)  The  cherubim,  in  the  Mosaic  tabernacle 
and  Solomon's  temple,  were  the  same  in  form  as  those  at 
tlie  outskirts  of  Eden :  compound  figures,  combining  the 
distinguishing  properties  of  several  creatures:  the  ox, 

469 


Degtraction  of  Sennacherib  Predicted. 


ISAIAH  XXXVII. 


An  Angd  Slayeth  the  Assyrians 


chief  among  the  tame  and  useful  animals;  the  Hon  among 
the  wild  ones;  the  eagle  among  birds;  and  man,  the  head 
of  all  (the  original  headship  of  man  over  the  animal  king- 
dom, about  to  be  restored  in  Jesus  Christ,  Psalm  8.4-8,  is 
also  implied  in  this  combination).    They  are,  throughout 
Scripture,  represented  as  distinct  from  God;  they  could 
not  be  likenesses  of  Him  which  He  forbade  in  any  shape. 
(3.)  They  are  introduced  in  the  third  or  gospel  dispensa- 
tion (Revelation  4.  6),  as  living  creatures  (not  so  well  trans- 
lated "beasts"  in  English  Version),  not  angels,  but  beings 
closely  connected  with  the  redeemed  Church.    So  also  in 
Ezekiel  1.  and  10.    Thus,  throughout  the  three  dispensa- 
tions, they  seem  to  be  symbols  of  those  who  in  every  age 
should  officially  study  and  proclaim  the  manifold  wisdom 
of  Grod.    tliou  alone— ;i7.,  "  Thou,  art  He  who  alone  art  God 
of  all  the  kingdoms;"  whereas  Sennacherib  had  classed 
Jehovah  with  the  heathen  gods,  he  asserts  the  nothing- 
ness of  the  latter  and  the  sole  lordship  of  the  former.    17. 
ear  ,  .  .  ^yea— singular, plural.    When  we  wish  to  hear  a 
thing  we  lend  one  ear;  when  we  wish  to  see  a  thing  we 
open  both  eyes.   18.  have  laid  waste— conceding  the  truth 
of  the  Assyrian's  allegation  (ch.  36.  18-20),  but  adding  the 
reason,  "For  they  were  no  gods."    19.  cast . . .  gods  Into 
.  .  .  fire- The  policy  of  the  Assyrians  in  order  to  alienate 
the  conquered  peoples  from  their  own  countries  was,  both 
to  deport  them  elsewhere,  and  to  destroy  the  tutelary  idols 
of  their  nation,  the  strongest  tie  which  bound  them  to 
their  native  land.  The  Roman  policy  was  just  the  reverse. 
ao.  The  strongest  argument  to  plead  before  God  in  prayer, 
the  honour  of  God  (Exodus  32. 12-14 ;  Psalm  83. 18;  Daniel  9. 
18,  19).    31.  Wliereas  thou  hast  prayed  to  me — i.  e.,  hast 
not  relied  on  thy  own  strength,  but  on  me  (cf.  2  Kings  19. 
20).    "  That  which  thou  hast  prayed  to  me  against  Senna- 
cherib, Ac,  I  have  heard"  (Psalm  63.  2).    aa.  Transition  to 
poetry:  in  parallelism,     virgin  ,  .  .  daughter— honour- 
able terras.  "  Virgin"  implies  that  the  city  is,  as  yet,  invio- 
late. "  Daughter"  is  an  abstract  coliective/ewiinwe  person- 
ification of  the  population,  the  child, of  the  place  denoted 
{Note,  ch.  23. 10;  1. 8).  Zion  and  her  inhabitants,    shaken  .  .  . 
liead— in  scorn  (Psalm  22.  7  ;  109.  25;  Matthew  27. 39).    With 
tus  to  shake  the  head  is  a  sign  of  denial  or  displeasure ;  but 
gestures  have  different  meanings  in  different  countries 
(ch.  58. 9 ;  Ezekiel  25. 6 ;  Zephaniali  2. 15).    a3.  \Vliom— Not 
an  idol.    a*,  said— virtually.    Hast  thou  within  thyself? 
height— imagery  from  the  Assyrian  felling  of  trees  in  Leb- 
anon (ch.  11.8;  2R.9);flg.  for,  "I  have  carried  my  victor- 
ious army  througli  the  regions  most  difficult  of  access,  to 
the  most  remote  lands."     side*— rather,  recesses.    [G.  V. 
Smith.]   tlr  trees — not  cypresses,  as  some  translate  ;  pine 
foliage  and  cedars  are  still  found  on  the  north-west  side 
of  Lebanon.     [Stanley.]     height   of...  border- In 
2  Kings  19.  23,  "the  lodgings  of  his  borders."    Perhaps  on 
the  ascent  to  the  top  there  was  a  place  of  repose  or  cara- 
vansery,  which  bounded  the  usual  attempts  of  persons  to 
ascend.    [Barnes.]    Here,  simply,  "  its  extreme  height." 
forest  of  .  .  .  Carnael— rather,  "its  thickest  forest."    Car- 
inel  expresses  thick  luxuriance  (^Note,  ch.  10. 18 ;  29. 17).    a5. 
digged,  and  drunk  w^ater— In  2Kings  19. 24,  it  is  ^'strange 
waters."    I  have  marched  into  foreign  lands  where  I  had 
to  dig  wells  for  the  supply  of  my  armies ;  even  the  natural 
destitution  of  water  there  did  not  Impede  my  march. 
rivers  of  .  .  .  hesleged  places— rather,  "  the  streams  (ar- 
tificial canals  from  the  Nile)  of  Egypt."    "With  the  sole 
of  my  foot,"  expresses  that  as  soon  as  his  vast  armies 
marched  into  a  region,  the  streams  were  drunk  up  by  them  ; 
or  rather,  that  the  rivers  proved  no  obstj~uction  to  the  on- 
ward march  of  his  armies.   So  ch.  19. 4-6,  referring  to  Egypt, 
"  tlie  river— 6roofc«  of  defence— nhall  be  dried  up."   Hoksley 
translates  the  Hebrew  for  "besieged  places,"  rocks.    36. 
Reply  of  God  to  Sennacherib,     long  ago— join,  rather, 
with  "I  have  done  it."    Thou  dost  boast  that  it  is  all  by 
thy  counsel  and  might:  but  it  is  I  who,  long  ago,  have  or- 
dered it  so  (ch.  22. 11) ;  thou  wert  but  the  instrument  in 
my  hands  (ch.  10.  5, 15).    This  was  the  reason  why  "the 
inhabitants  were  of  small  power  before  thee  "  (v.  27),  viz., 
inat  I  ordered  it  so ;  yet  thou  art  in  my  hands,  and  I  know 
thy  ways  (v.  28),  and  I  will  check  thee  (v.  29).    Connect  also, 
"  I  from  ancient  times  have  arranged  ('formed ')  it."    How- 
470 


ever,  English  Version  is  supported  by  ch,  33. 13;  45.  6,  21; 
48.  5.    a7.  Therefore — Not  because  of  thy  power,  but  be- 
cause I  made  them  unable  to  withstand  thee,    grass — 
which    easily    withers    (ch.   40.  6;    Psalm  37.  2).     on  .  ,  . 
house-tops— which  having  little  earth  to  nourish  it  fades 
soonest  (Psalm  129,  &-8).    com  blasted  before  it  be  gro\vn 
up— Smith  translates,  "The  corn-field  (frail  and  tender), 
before  the  corn  is  grown."    aS.  abode— rather,  sitting  doiin 
(Psalm  139.  2),     The  expressions  here  describe  a  man's 
wholecourseof  life  (Deuteronomy  6,  7;  28.6;  1  Kings  3.  7; 
Psalm  121.  8).    There  is  also  a  special  reference  to  Senna- 
cherib's first  being  at  home,  then  going  forth  against  Judali 
and  Egypt,  and  ragringr  against  Jehovah  (v.  4),   ao.  tumult 
— insolence,    l^ook  in  .  ,  ,  nose — like  a  wild  beast  led  by 
a  ring  through  the  nose,  he  shall  be  forced  back  to  his  own 
country  (cf.  Job  41. 1,  2;  Ezekiel  19.  4;  29.  4;  38.  4).     In  a 
bas-relief  of  Khorsabad,  captives  are  led  before  the  king 
by  a  cord  attached  to  a  hook,  or  ring,  passing  through  tlie 
under  lip  or  the  upper  lip,  and  nose.    30.  Addressed  to 
Hezekiah.     sign— a  token  which,  when  fulfilled,  would 
assure  him  of  the  truth  of  the  whole  prophecy  as  to  tlie 
enemy's  overthrow.    The  two  years,  in  wliich  they  were 
sustained  by  the  spontaneous  growth  of  the  earth,  were 
the  two  in  which  Judea  had  been  already  ravaged  by  Sen- 
nacherib (ch.  32. 10).    Thus  translate,  "Ye  did  eat  (tlie  first 
year)  such  as  groweth  of  itself,  and  in  the  second  j'ear 
that,  Ac,  but  in  this  third  year  sow  ye,"  <tc.,for  in  this  year 
the  land  shall  be  delivered  from  the  foe.    The  fact  that 
Sennacherib  moved    away   his   camp   immediately  after 
shoM-s  that  the  first  twQ  years  refer  to  the  past,  not  to  tlie 
future.    [RosENMULLEK.]    Others,  referring  the  first  two 
years  to  the  future,  get  over  the  difficulty  of  Sennacherib's 
speedy  departure,  by  supposing  that  year  to  have  been  tlie 
sabbatical  year,  and  the  second  year  tlie  jubilee;  no  in- 
dication of  this  appears  in  the  context.    31.  remnant — 
Judah  remained  after  the  ten  tribes  were  carried  away; 
also  those  of  Judah  who  should  survive  Sennacherib's 
invasion  are  meant.     33.  -with  sliields — He  did  come 
near  it,  but  was  not  allowed  to  conduct  a  proper  siege. 
bank— a  mound  to  defend  the  assailants  in  attacking  the 
walls.    34:.  (See  v.  29,  37;  ch.  29.  5-8.)    33.  I  wiU  defend- 
Notwithstanding  Hezekiah' s  measures  of  defence  (2  Chron- 
icles 32.  3-5),  Jehovah  was  its  true  defender,    mine  own 
sake — since  Jehovah's  name  was  blasphemed  by  Senna- 
cherib (v.  23).    David's  sake— on  account  of  His  promise 
to  David  (Psalm  132.  17, 18),  and  to  Messiah  the  heir  of  Da- 
vid's throne  (ch.  9.  7;  11.  1).    36.  Some  attribute  the  de- 
struction to  the  agency  of  the  plague  (Note  ch.  33.  24), 
which  may  have  caused  Hezekiah's  sickness,  narrated 
immediately  after;  but  ch.  33.  1,  4,  proves  that  the  Jews 
spoiled  the  corpses,  which  they  would  not  have  dared  to 
do,  had  there  been  on  them  infection  of  a  plague.    The 
secondary  agency  seems,  from  ch.  29. 6 ;  30. 30,  to  have  been 
a  stoiin  of  hail,  thunder,  and  lightning  (cf.  Exodus  9.  22- 
25).    The   simoon    belongs  rather  to  Africa  and  Arabia, 
than  Palestine,  and  ordinarily  could  not  produce  such  a 
destructive  effect.    Some  few  of  tlie  army,  as  2  Chronicles 
32.  21  seems  to  imply,  survived  and  accompanied  Senna- 
cherib home.    Herodotus  (2.  141)  gives  an  account  con- 
firming Scripture  in  so  far  as  the  sudden  discomfiture  of 
the  Assyrian  army  is  concerned.    The  Egyptian  priests 
told  him  that  Sennacherib  was  forced  to  retreat  from  Pe- 
lusium  owing  to  a  multitude  of  field-mice,  sent  by  one  of 
their  gods,  having  gnawed  the  Assyrians'  bou-strings  and 
shield-straps.    Cf.  the  language  (v.  33),  "He  shall  not  shoot 
an  ai-row  there,  nor  come  before  it  with  shields,"  which 
the  Egyptians  corrupted  into  their  version  of  the  story. 
Sennacherib  was  at  the  time  with  a  part  of  his  army,  not 
at  Jerusalem,  but  on  Ihe  Egyptian  frontier,  south-west  of 
Palestine.    The  sudden  destruction  of  the  host  near  Jeru- 
salem, a  considerable  part  of  his  whole  army,  as  well  as 
the  advance  of  the  Ethiopian  Tirhakah,  induced  him  to 
retreat,  which  the  Egyptians   accounted  for  in  a  way 
honouring  to  their  own  gods.    The  mouse  was  the  Egyp- 
tian emblem  of  destruction.    The  Greek  Apollo  was  called 
Sminthian,  from  a  Cretan  word  for  a  mouse  ;  as  a  tutelary 
god  of  agriculture,  he  was  represented  with  one  foot  upca 
a  mouse,  since  field-mice  hurt  corn.  The  Assyrian  inscrlp* 


MezeJciah  has  his  Life  Prolonged, 


ISAIAH  XXXVIII. 


The  Sun  goeth  Ten,  Degrees  Backward. 


tions,  of  course,  suppress  their  own  defeat,  but  nowhere 
boast  of  having  taken  Jerusalem ;  and  the  only  reason  to  be 
given  for  Sennacherib  not  having,  amidst  bis  many  subse- 
quent expeditions  recorded  in  the  monuments,  returned 
to  Judah,  is  the  terrible  calamity  he  had  sustained  there, 
which  convinced  him  that  Hezelciah  was  under  the  Divine 
protection.  Rawlinson  says.  In  Sennacherib's  account 
of  his  wars  witli  Hezekiah,  inscribed  with  cuneiform 
characters  in  the  hall  of  the  palace  of  Koyunjik,  built 
by  him  (140  feet  long  by  120  broad),  wherein  even  the 
Jewisli  physiognomy  of  the  captives  is  portrayed,  there 
occurs  a  remarkable  passage;  after  his  mentioning  his 
taking  two  hundred  thousand  captive  Jews,  he  adds, 
"Tlien  I  prayed  unto  God;"  the  only  Instance  of  an 
Inscription  wherein  the  name  of  God  occurs  without 
a  heathen  adjunct.  The  46th  Psalm  probably  com- 
memorates Judali's  deliverance.  It  occurred  in  one 
"niglit,"  according  to  2  Kings  19.  35,  with  which  Isaiah's 
words,  "when  they  arose  early  in  the  morning"  &c.,  are  in 
undesigned  coincidence,  they  .  .  .  tliey — tlie  Jews  .  .  . 
the  Assyrians.  37.  d-»velt  in  Nineveh — for  about  twenty 
years  after  his  disaster,  according  to  the  inscriptions.  The 
word,  "dwelt,"  is  consistent  with  any  indefinite  length 
of  time.  Nineveh,  so  called  from  Ninus,  t.  e.,  Kimrod,  its 
founder;  his  name  means  exceedingly  impious  rebel;  he 
subverted  tlie  existing  patriarchal  order  of  society,  by 
setting  upasystemof  chieftainship,  founded  on  conquest; 
the  hunting  field  was  his  training  school  for  war ;  he  was 
of  the  i-aceof  Ham,  and  transgressed  the  limits  marked 
by  God  (Genesis  10.  8-11,  25),  encroaching  on  Shem's  por- 
tion ;  he  abandoned  Babel  for  a  time,  after  the  miraculous 
confusion  of  tongues,  and  went  and  founded  Nineveh; 
he  was,  after  death,  worshipped  as  Orion  the  constellation 
(JVote,  Job  9.  9;  38.  31).  38.  Bfisrocli— i\'"wr,  in  Semitic, 
means  eagle;  the  termination  och,  means  great.  Tlie 
eagle-headed  human  figure  in  Assyrian  sculptures  is  no 
doubt  Nisroch,  the  same  as  Asshur,  the  chief  Assyrian 
god;  the  corresponding  goddess  was  Asheera,  or  Astarte; 
this  means  a  "grove,"  or  sacred  tree,  often  found  as  the 
Byml)ol  of  the  heavenly  hosts  (Saba)  in  the  sculptures,  as 
Assiiur  the  Eponymus  hero  of  Assyria  (Genesis  10. 11)  an- 
swered to  the  sun  or  Baal,  Belus,  tlie  title  of  office,  Lord. 
This  explains  "image  of  the  grove"  (2  Kings  21.7).  The 
eagle  was  worshipped  by  the  ancient  Persians  and  Arabs. 
Ksar-Iiaddou— In  Ezra  4.  2  he  is  mentioned  as  having 
brought  colonists  into  Samaria.  He  is  also  thought  to 
have  been  the  king  who  carried  Manasseh  captive  to 
Babylon  (2  Chronicles  33. 11).  He  built  the  palace  on  the 
mound  Nebbi-yunus,  and  that  called  the  south-west 
palace  of  Niniroud.  The  latter  was  destroyed  by  Are,  but 
his  name  and  wars  are  recorded  on  the  great  bulls  taken 
from  the  l)uilding.  He  obtained  his  building  materials 
from  the  nortli-west  palaces  of  the  ancient  dynasty,  end- 
ing in  Pul. 

CHAPTER  XXXVIII. 
Ver.  1-22.  Hkzekiah's  Sickness;  perhaps  connected 
WITH  THE  Plague  ok  Blast  whereby  the  Assyrian 
Akmv  had  been  Di:STKOYED.  1.  Set  .  .  .  house  in  order 
— MalvG  arrangement  as  to  the  succession  to  the  throne; 
for  lie  liud  tiien  no  son;  and  as  to  thy  other  concerns. 
thou  slialt  die— speaking  according  to  the  ordinary 
course  of  tlie  disease.  His  being  spared  fifteen  years  was 
not  a  change  in  God's  mind,  but  an  illustration  of  God's 
dealings  being  unchangeably  regulated  by  the  state  of 
man  in  relation  to  Him.  !i.  The  couches  in  the  East  run 
along  the  walls  of  houses.  He  turned  away  from  the 
spectatoi's  to  hide  his  emotion  and  collect  his  thoughts 
for  prayer.  3.  He  mentions  his  past  religious  consistency 
not  as  a  boast,  or  a  ground  for  justification,  but  according 
M  the  Old  Testament  dispensation,  wherein  temporal 
rewards  (as  long  life,  &c..  Exodus  20.  12)  followed  legal  obe- 
dience, he  makes  his  religious  conduct  a  plea  for  asking 
the  prolongation  of  his  life,  -walked— life  Is  a  journey; 
the  pious  "walk  with  God"  (Genesis  5.21;  1  Kings  9.4). 
perfect — sincere;  not  absolutely  perfect,  but  aiming  to- 
wards it  (Matthew  5.  45);  single-minded  in  walking  as  in 
Uie  presence  of  God  (Genesis  17. 1).    The  letter  ot  the  Old 


Testament  legal  righteousness  was,  however,  a  standard 
very  much  below  the  spirit  of  the  law  as  unfolded  by  Christ 
(Matthew  5,  20-48;  2  Corinthians  3,  6, 14,  17.)  M'eptsore— 
JosEPHUs  says,  the  reason  why  he  wept  so  sorely,  was  that 
being  childless,  he  was  leaving  the  kingdom  without  a  suc- 
cessor. How  often  our  wishes,  when  gratified,  prove 
curses !  Hezekiah  lived  to  have  a  son ;  that  son  was  the 
idolater  Manasseh,  the  chief  cause  of  God's  wrath  against 
Judah,  and  of  the  overthrow  of  the  kingdom  (2  Kings  23. 
26,  27).  4.  In  2  Kings  20.  4,  the  quickness  of  God's  answer 
to  the  prayer  is  marked,  "afore  Isaiah  had  gone  out 
into  the  middle  court,  the  word  of  the  Lord  came  to  him:" 
i.e.,  before  he  had  left  Hezekiah,  or  at  least  when  he  had 
just  left  him,  and  Hezekiah  was  in  the  act  of  praying  after 
having  heard  God's  message  by  Isaiah  (cf.  ch.  65. 24 ;  Psalm 
32.  5;  Daniel  9.  21).  5.  God  of  David  thy  father— God  re- 
members the  covenant  with  the  father  to  tlie  children 
(Exodus  20.  5 ;  Psalm  89. 28,  29).  tears— (Psalm  66.  8.)  day* 
.  .  .  years — man's  years,  however  many,  are  but  as  so 
many  days  (Genesis  5.  27).  6.  In  2  Kings  20.  8,  after  this 
verse  comes  the  statement  which  is  put  at  the  end,  in 
order  not  to  interrupt  God's  message  (v.  21,  22)  by  Isaiah 
(r.  5-8).  -ivill  deliver— the  city  was  aYj-cad^/ delivered,  but 
here  assurance  is  given,  that  Hezekiah  shall  have  no 
more  to  fear  from  the  Assyrians.  7.  sign— a  token  that 
God  would  fulfil  His  promise,  that  Hezekiah  should  "  go 
up  into  the  house  of  the  Lord  the  third  day"  (2  Kings  20.  5, 
8);  the  words  in  italics  are  not  in  Isaiah.  8.  bring  again 
—cause  to  return  (Joshua  10. 12-14).  In  2  Kings  20.  9, 11,  the 
choice  is  stated  to  have  been  given  to  Hezekiah,  whether 
the  shadow  should  go  forward,  or  go  back,  ten  degrees. 
Hezekiah  replied,  "It  is  a  light  thing  (a  less  decisive 
miracle)  for  the  shadow  to  go  down  (its  usual  direction) 
ten  degrees :  nay,  but  let  it  return  backward  ten  degrees ;" 
so  Isaiah  cried  to  Jehovah  that  it  should  be  so,  and  it  was 
so  (cf.  Joshua  10, 12, 14).  sun-dial  of  Ahoz— Herodotus 
(2. 109)  states  that  the  sun-dial,  and  the  division  of  tlie 
day  into  twelve  hours,  were  invented  by  the  Babylo- 
nians; from  them  Ahaz  borrowed  the  invention.  Ho 
was  one,  from  his  connection  with  Tiglath-pileser,  likely 
to  have  done  so  (2  Kings  16.7,10).  "Sliadow  of  the  de- 
grees" means  the  shadow  made  on  the  degrees.  Josephus 
tliinks  tliese  degrees  were  steps  ascending  to  the  palace  of 
Ahaz;  the  time  of  day  was  indicated  by  the  number  of 
steps  reached  by  the  shadow.  But  probably  a  sun-dlcU, 
strictly  so  called,  is  meant;  it  was  of  such  a  size,  and  so 
placed,  that  Hezekiah,  when  convalescent,  could  witness 
the  miracle  from  ills  chamber.  Cf.  v.  21, 22  with 2  Kings  20. 9, 
where  translate,  shall  this  shadow  go  forward,  &c. ;  the  dial 
was  no  doubt  in  sight,  probably  "  in  the  middle  court"  (2 
Kings  20.  4),  the  point  where  Isaiah  turned  back  to  an- 
nounce God's  gracious  answers  to  Hezekiah.  Hence  this 
particular  sign  was  given.  The  retrogression  of  the 
shadow  may  have  been  effected  by  refraction;  a  cloud 
denser  than  the  air  interposing  between  the  gnomon 
and  dial  would  cause  the  phenomenon,  which  does  not 
take  from  the  miracle,  for  God  gave  him  tlie  choice 
whether  the  shadow  should  go  forward  or  back,  and 
regulated  the  time  and  place.  Bosanquet  makes  the 
14th  year  of  Hezekiah  to  be  689  b.  c,  the  known  year  of  a 
solar  eclipse,  to  which  he  ascribes  the  recession  of  the 
shadow.  At  all  events,  there  Is  no  need  for  supposing 
any  revolution  of  the  relative  positions  of  the  sun  and 
earth,  but  merely  an  effect  produced  on  the  shadow  (2 
Kings  20.9-11);  that  effect  was  only  local,  and  designed 
for  the  satisfaction  of  Hezekiah,  for  the  Babylonian  as- 
tronomers and  king  "sent  to  Inquire  of  the  wonder  that 
was  done  tu  the  land"  (2  Chronicles  32.  31),  Implying  that 
It  had  not  extended  to  their  country.  No  mention  of  any 
Instrument  for  marking  time  occurs  before  this  dial  of 
Ahaz,  700  B.  c.  The  first  mention  of  the  "hour"  Is  made 
by  Daniel  at  Babylon  (Daniel  3.  6).  9-20.  The  prayer  and 
thanksgiving  song  of  Hezekhih  Is  only  given  here,  not  in 
the  parallel  passages  of  2  Kings  and  2  Chronicles;  v.  9  is 
the  heading  or  inscription.  10.  cutting  off— Rosenmul- 
TjKR  translates,  " the  meridian;"  when  the  sun  stands  in 
the  zenith :  so  "  the  perfect  day"  (Proverbs  4. 18).  Rather, 
"In  the  tranquillity  of  my  days,"  t,  e.,  that  period  of  life 

471 


litzekvaKs  Song  of  Thanhgiving. 


ISAIAH   XXXIX.  His  Error  in  the  Display  of  his  Biche$. 


when  I  might  now  look  forward  to  a  tranquil  reign, 
[Mauker,]  The  Hebrew  is  so  translated  (ch.  02.  6,  7).  go 
<o— rather,  "go  iw<o,"  as  in  ch.  46.  2,  [Maurer.]  residue 
of  my  years— those  which  I  had  calculated  on.  God 
stands  sickness  to  teach  man  not  to  calculate  on  the  mor- 
row, but  to  live  more  wholly  to  God,  as  if  each  day  were 
the  last.  11.  liord  .  .  .  Lord— The  repetition,  as  in  v.  19, 
expresses  the  excited  feeling  of  the  king's  mind.  To  see 
the  Lord  ("  Jehovah")  is  fig.  for,  to  enjoy  His  good  gifts.  So, 
in  a  similar  connection  (Psalm  27. 13),  "I  had  fainted,  un- 
less I  had  believed  to  see  the  goodness  of  the  Lord  in  tlie  land 
of  the  living"  (Psalm  34. 12);  "What  man  is  he  that  desir- 
eth  life  that  he  may  see  good?"  m^o rid— rather,  translate, 
"among  the  inhabitants  of  the  land  of  stillness,"  i.  e.. 
Hades  [Matjrer],  in  parallel  antithesis  to  "the  land  of 
the  living"  in  the  first  clause.  The  Hebreiv  comes  from  a 
root,  to  rest  or  cease  (Job  14. 6).  la.  age— rather,  as  the  par- 
allel "shepherd's  tent"  requires  habitation,  so  the  Arabic. 
[Gesekius.]  departed— Is  broken  up,  or  shifted,  as  a  tent 
to  a  different  locality.  The  same  image  occurs  (2  Corin- 
thians 5. 1;  2  Peter  1. 12, 13).  He  plainly  expects  to  exist, 
and  not  cease  to  be  in  another  state ;  as  the  shepherd  still 
livts,  after  he  has  struck  his  tent  and  removed  elsewhere. 
I  have  cut  off— He  attributes  to  himself  tliat  which  is 
God'.v  will  with  respect  to  him;  because  he  declares  that 
will.  So  Jeremiah  is  said  to  "root  out"  kingdoms,  be- 
cause he  declares  God's  purpose  of  doing  so  (Jeremiah  1. 
10)i  The  weaver  cuts  off  his  web  from  the  loom  when 
completed  lob  7.  6  has  a  like  image.  The  Greeks  repre- 
sented the  1^'ates  as  spinning  and  cutting  off  the  threads 
of  each  man's  life,  he— God.  -tvitH  pining  sickness— 
raX\iQT,  from  the  thrum,  or  thread,  which  tied  the  loom  to 
the  weaver's  beam,  from  day  ...  to  nigHt — i.  e.,  in  the 
space  of  a  single  day  Ijetween  morning  and  night  (Job  4, 
20).  13.  I  recltoned  .  .  .  that — rather,  I  composed  (my 
m^ind,  during  the  night,  expecting  relief  in  the  "  morn- 
ing," so  Job  7.  4):  for  (that  is  not,  as  in  the  English  Version, 
to  be  supplied)  as  a  lion  He  was  breaking  all  my  bones. 
[Viteinga.]  (Job  10. 16;  Lamentations  3. 10.  11.)  The  i^e- 
brew,  in  Psalm  131.2,  is  rendered  I  quieted.  Or  else,  "I 
made  myself  like  a  lion  (viz.,  in  roaring,  through  pain). 
He  was  so  breaking  my  hones!"  Poets  often  compare 
great  groaning  to  a  lion's  roaring,  so,  next  verse,  he 
compares  his  groans  to  the  sounds  of  other  animals 
(Psalm  22.  1).  [Maueek.]  14.  Rather,  "  Like  a  swallow, 
or  a  crane"  (from  a  root,  to  disturb  the  water,  a  bird  fre- 
quenting the  water)  [Maurer],  (Jeremiah  8.  7).  chatter- 
twitter:  broken  sounds  expressive  of  pain,  dove—called 
by  the  Arabs  the  daughter  of  mourning,  from  its  plaintive 
note  (ch.  59.  H).  looking  upward— to  God  for  relief. 
undertake  for— lit.,  be  surety  for  me;  assure  me  that' I 
shall  be  restored  (Psalm  119. 122).  15-20.  The  second  part 
of  the  song  passes  from  prayer  to  tlianksgiving  at  the 
prayer  being  heard.  What  shall  I  say — The  language 
of  one  at  a  loss  for  words  to  express  his  sense  of  the  unex- 
pected deliverance,  hoth  spoken  .  .  .  and  .  .  .  done  It— 
(Numbers  23. 19.)  Both  promised  and  performed  (1  TheS- 
salonians  5.24;  Hebrews  10.23).  himself — no  one  else 
could  have  done  it  (Psalm  98. 1).  go  softly ...  In  the 
hlttemess — rather,  "on  account  of  the  bitterness;"  I 
will  beliave  myself  humbly  in  remembrance  of  my  past 
sorrow  and  sickness  from  which  I  have  been  delivered 
by  God's  mercy  (see  1  Kings  21.27,29).  In  Psalm  42.4, 
the  same  Hebrew  verb  expresses  the  slow  and  solemn 
gait  of  one  going  up  to  the  house  of  God ;  it  is  found 
nowhere  else;  hence  Rosenmuller  explains  it,  "I 
will  reverently  attend  the  sacred  festivals  in  the  tem- 
ple:" but  this  ellipsis  would  be  harsh;  rather  meta- 
phorically the  word  is  transferred  to  a  calm,  solemn, 
and  submissive  walk  of  life.  16.  by  these— wz.,  by  God's 
benefits,  which  are  implied  in  the  context  (v.  15,  "He 
hath  Himself  done  it"  "unto  me").  All  "men  live  by 
these"  benefits  (Psalm  104.  27-30),  "  and  in  all  these  is  the 
life  of  my  spirit,"  t.  e.,  /also  live  by  them  (Deuteronomy 
8.  3).  and  (wilt)  make  me  to  live — The  Hebrew  is  im- 
perative, "  make  me  to  live."  In  this  view  he  adds  a 
prayer  to  the  confident  hope  founded  on  his  oompara- 
472 


tive  convalescence,  which  he  expressed,  "Thou  wilt  re« 
cover  me."  [Maurer.]  IT.  for  peace— instead  of  tlie 
prosperity  which  I  had  previously,  great  bitterness— if/., 
bitterness  to  me,  bitterness;  expressing  intense  emotion.  ■  In 
love — lit.,  attachment,  such  &s  joins  one  to  another  tenderly ; 
"Thou  hast  been  lovingly  attached  to  me  from  the  pit;" 
a  pregnant  phrase  for,  Thy  love  has  gone  down  to  the  pit, 
and  drawn  me  out  from  it.  The  "pit"  is  here  simply 
death,  in  Hezekiah's  sense;  realized  in  its  fulness  only  iu 
reference  to  the  soul's  redemption  from  hell  by  Jesus 
Christ  (ch.  61. 1),  who  went  down  to  the  pit  for  that  purpose 
Himself  (Psalm  88.  4-6;  Zechariah  9. 11, 12;  Hebrews  13. 
20).  "Sin"  and  sickness  are  connected  (Psalm  103.3;  cf. 
ch.  53.  4,  with  Matthew  8. 17;  9.  5,  6),  especially  under  the 
Old  Testament  dispensation  of  temporal  sanctions;  but 
even  now,  sickness,  though  not  invariably  arising  from 
sin  in  individuals,  is  connected  with  it  in  the  general 
moral  view,  cast  .  .  .  behind  back — consigned  my  sins 
to  oblivion.  The  same  phrase  occurs  (1  Kings  14. 9 ;  Nehe- 
mlah  9.  26;  Psalm  50.  17).  Contrast  Psalm  90.  8,  "Thoa 
hast  set  our  iniquities  before  thee,  our  secret  sins  in  the 
light  of  thy  countenance."  18.  death — t.  e.,  the  dead ;  Hades 
and  its  inhabitants  (Job  28.  22;  see  note,  v.  11).  Plainly 
Hezekiah  believed  in  a  world  of  disembodied  spirits;  his 
language  does  not  imply  what  skepticism  has  drawn  from 
it,  but  simply  that  he  regarded  the  disembodied  state  as 
one  incapable  of  declaring  the  praises  of  God  before  men, 
for  it  is,  as  regards  this  world,  an  unseen  land  of  stillness ; 
"  the  living"  alone  can  praise  God  on  earth,  in  reference  to 
which  only  he  is  speaking;  ch.  57. 1,  2  shows  that  at  this 
time  the  true  view  of  the  blessedness  of  the  righteous 
dead  was  held,  though  not  with  the  full  clearness  of  the 
gospel,  which  "has  brought  life  and  immortality  to  light" 
(2  Timothy  1.  10).  hope  for  thy  truth— (Psalm  104.  27.) 
Their  probation  is  at  an  end.  They  can  no  longer  exercise 
faith  and  hope  in  regard  to  thy  faithfulness  to  thy  prom- 
ises, which  are  limited  to  the  present  state.  For  "hope" 
ceases  (even  in  the  case  of  the  godly)  when  sight  begins 
(Romans  8.  24,  25);  the  ungodly  have  "no  hope"  (1  Thessa- 
lonians  4. 13).  Hope  in  God's  truth  is  one  of  the  grounds 
of  praise  to  God  (Psalm  71. 14 ;  119.  49).  Others  translate, 
"cannot  celebrate."  9.  living  .  .  .  living — emphatic 
repetition,  as  in  v.  11, 17;  his  heart  is  so  full  of  the  main 
object  of  his  praj'er,  that  for  want  of  adequate  words  he 
repeats  the  same  word,  father  to  the  children— one 
generation  of  the  living  to  another.  He  probably,  also, 
hints  at  his  own  desire  to  live  until  he  should  have  a  child, 
the  successor  to  his  throne,  to  whom  he  might  make 
known  and  so  perpetuate  the  memory  of  God's  truth. 
tmtli—faithftdness  to  His  promises;  especially  in  Heze- 
kiah's case.  His  promise  of  hearing  prayer.  20.  \raa 
ready— not  in  the  Hebrew;  "Jehovah  was  for  my  salva- 
tion," i.  e.,  saved  me  (cf.  ch.  12.  2).  ■*ve — I  and  my  people. 
in  the  liouse  of  the  Lord — This  song  was  designed,  as 
many  of  the  other  Psalms,  as  a  form,  to  be  used  in  public 
worship  at  stated  times,  perhaps  on  every  annivei'sary 
of  his  recovery;  hence  "all  the  days  of  our  life."  lump 
of  ligs — a  round  cake  of  figs  pressed  into  a  mass  (1 
Samuel  25.  18).  God  works  by  means;  the  meanest  of 
which  He  can  make  effectual,  boil— inflamed  ulcer, 
produced  by  the  plague.  22.  house  of  the  Lord — Hence 
he  makes  the  praises  to  be  sung  there  prominent  in  his 
song  (v.  20;  Psalm  116. 12-14, 17-19). 

CHAPTER    XXXIX. 

Ver.  1-8.  Hezekiah's  Error  in  the  Display  of  His 
Riches  to  the  Babylonian  Ambassador.  1.  Mero- 
dach-baladan— For  150  years  before  the  overthrow  of 
Nineveh  by  Cyaxares  the  Mede,  a  succession  of  rulers, 
mostly  viceroys  of  Assyria,  ruled  Babylop,  from  the  time 
of  Nabortassar,  747  B.  c.  That  date  is  called  "the  Era  of 
Nabonassar."  Pul  or  Phallukha  was  then  expelled,  and  a 
new  dynasty  set  up  at  Nineveh,  under  Tiglath-pileser. 
Semirarais  Pul's  wife,  then  retired  to  Babylon,  with  Na- 
bonassar, her  son,  wliose  advent  to  the  throne  of  Babylon, 
after  the  overthrow  of  the  old  line  at  Nineveh,  marked  a 


l7«e  BabylontoH  Ckptivity  Foretold. 


ISAIAH  XL. 


3!/ie  Promulgation  of  the  Oospd. 


new  era.  Sometimes  the  viceroys  of  Babylon  made  thera- 
Belves,  for  a  time,  independent  of  Assyria;  thus  Mero- 
dach-baladan  at  this  time  did  so,  encouraged  by  the  As- 
syrian disaster  in  the  Jewish  campaign;  he  had  done  so 
before,  and  was  defeated  In  the  lirst  year  of  Sennacherib's 
reign,  as  is  recorded  in  cuneiform  characters  in  that  mon- 
arcli's  palace  of  Koyunjik.  Nabopolassar  was  the  first 
who  established, perwianeni^y,  his  independence;  his  son, 
Nebuchadnezzar,  raised  Babylon  to  the  position  which 
Nineveh  once  occupied;  but  from  the  want  of  stone  near 
the  Lower  Euphrates,  the  buildings  of  Babylon,  formed  of 
sun-dried  brick,  have  not  stood  the  wear  of  ages  as  Nine- 
veh has.  Merodach  wa.s  an  idol,  the  same  as  the  god  of 
war  and  planet  Mars  (Jeremiah  50.  2).  Often  kings  took 
their  names  from  their  gods,  as  if  peculiarly  under  their 
tutelage.  So  Belshazzar  from  Bel.  Baladan  means  Bel  is 
his  lord.  The  chronicle  of  Eusebius  contains  a  fragment 
of  Berosus,  stating  that  Acises,  an  Assyrian  viceroy, 
^—.  usurped  the  supreme  command  at  Babylon.  Merodach- 
HV  (or  Berodach)  baladan  murdered  him  and  succeeded  to  the 
"  throne.  Sennacherib  conquered  Merodach-baladan  and 
left  Esar-haddon,  his  son,  as  governor  of  Babylon.  Mero- 
dach-baladan would  naturally  court  the  alliance  of  He- 
zekiah,  who,  like  himself,  had  thrown  olT  the  yoke  of  the 
Assyrian  king,  and  who  would  be  equally  glad  of  the 
Babylonian  alliance  against  Assyria;  hence  arose  the  ex- 
cessive attention  which  he  paid  to  the  usurper,  sick — An 
additional  reason  is  given  (2  Chronicles  32.  31).  "The 
princes  of  Babylon  sent  to  inquire  of  the  wonder  that  was 
done  in  the  land,"  viz.,  the  recession  of  the  shadow  on 
Ahaz's  sun-dial;  to  the  Chaldean  astronoinei's,  such  a 
fact  would  be  especially  interesting,  the  dial  having  been 
Invented  at  Babylon.  2.  glad— It  was  not  the  mere  act, 
but  the  spirit  of  it,  which  provoked  God  (2  Chronicles  32. 
25),  "  Hezekiah  rendered  not  again  according  to  the  bene- 
fit done  unto  him,  for  his  heart  teas  lifted  up;"  also  cf.  v.  31. 
God  "  tries"  His  people  at  di/Tei'ent  times  by  different 
ways,  bringing  out  "all  that  is  in  their  heart,"  to  show 
them  its  varied  corruptions.  Cf.  David  in  a  similar  case 
(1  Chronicles  21.  l-*>).    precious  things— rather,  "  the  house 

I  of  his  (aromatic)  spices;"  from  a  Hebrew  root,  to  break  to 
pieces,  as  is  done  to  aromatics.  silver  .  ,  .  gold— partly 
got  from  the  Assyrian  camp  (ch.  33.  4);  partly  from  pres- 
ents (2  Chronicles  32.  23,  27-29).  precious  ointment— used 
for  anointing  kings  and  priests,  armour — or  else  vessels 
In  general;  tlie  parallel  passage  (2  Chronicles  32.  27), 
"  treasuries  .  .  .  for  sJiields,"  favours  English  Version.  His 
arsenal.  3.  What  .  .  .  -^vUence — implying  that  any 
proposition  coming  from  the  idolatrous  enemies  of  God, 
with  whom  Israel  was  forbidden  to  form  alliance,  should 
have  been  received  with  any  thing  hut  gladness.  Reliance 
on  Babylon,  ratiier  than  on  God,  was  a  similar  sin  to  the 
pi'evious  reliance  on  Egypt  (ch.  30.  and  31).  far  country 
—implying  that  he  had  done  nothing  more  than  was 
proper  in  showing  attention  to  strangers  "from  a  far 
country."  4.  All— a  frank  confession  of  his  whole  fault ; 
the  king  submits  his  conduct  to  the  scrutiny  of  a  subject, 
because  that  subject  was  accredited  by  God.  Contrast 
Asa  (2  Clironicles  10.  7-10).  5.  Liord  of  hosts— who  has  all 
thy  goods  at  His  disposal.  6.  days  come — 120  years  after- 
wards. This  is  the  first  intimation  that  the  Jews  would 
be  carried  to  Babylon— the  first  designation  of  their  place 
of  punishment.  The  general  prophecy  of  Moses  (Leviti- 
cus 20.33;  Deuteronomy  28.64);  the  more  particular  one 
of  Ahijah  in  Jeroboam's  time(l  Kings  14. 15),  "beyond  the 
river;"  and  of  Amos  5.  27,  "captivity  beyond  Damascus;" 
are  now  concentrated  in  this  specific  one  as  to  "Babylon" 
(Micah  4. 10).  It  was  an  exact  retribution  in  kind,  that  as 
Babylon  had  been  the  Instrument  of  Hezekiah  and  Ju- 
dah's  sin,  so  also  it  should  be  the  Instrument  of  their 
punishment.  7.  sons  .  .  .  from  thee— the  sons  which 
Hezekiah  (as  Josephus  tells  us)  wished  to  have  (note,  ch. 
28.  3,  on  "  wept  sore")  will  be  among  the  foremost  in  suf- 
fering, eunuchs- fulfilled  (Daniel  1.2,3,7).  8.  peace  .  .  . 
In  my  days— the  punishment  was  not,  as  in  David's  case 
(2  Samuel  24.  l.J-15),  sent  in  his  time.  True  repentance  ac- 
quiesces in  all  God's  ways,  and  finds  cause  of  thanksgiving 
In  any  mitigation. 


CHAPTER   XL. 

Ver.  1-31.  Second  Part  of  the  Prophecies  of  Isaiah. 
The  former  were  local  and  temporary  in  their  reference. 
These  belong  to  the  distant  future,  and  are  world-wide  in 
their  Interest;  the  deliverance  from  Babylon  under  Cyrus, 
which  he  here  foretells  by  prophetic  suggestion,  carries 
him  on  to  the  greater  deliverance  under  Messiah,  the 
Saviour  of  Jews  and  Gentiles  in  the  present  eclectic 
Churcli,  and  the  restorer  of  Israel  and  Head  of  the  world- 
wide kingdom,  literal  and  spiritual,  ultimately.  As  As- 
syria was  the  hostile  world-power  In  the  former  part, 
which  refers  to  Isaiah's  own  time,  so  Babylon  is  so  in  the 
latter  part,  which  refers  to  a  period  long  subsequent.  The 
connecting  link,  however,  is  furnished  (ch.  39.6)  at  the 
close  of  the  former  part.  The  latter  part  was  written  in 
the  old  age  of  Isaiah,  as  appears  from  the  greater  mellow- 
ness of  style  and  tone  which  pervades  it;  it  is  less  fiery 
and  more  tender  and  gentle  than  the  former  part.  1. 
Comfort  ye— twice  repeated  to  give  double  assurance. 
Having  announced  the  coming  captivity  of  the  Jews  in 
Babylon,  God  now  desires  His  servants,  the  prophets  (ch. 
52. 7),  to  comfort  them ;  the  scene  is  laid  in  Babylon ;  the 
time,  near  the  close  of  the  captivity;  the  ground  of  com- 
fort is  the  speedy  ending  of  the  captivity,  the  Lord  Him- 
self being  their  leader,  my  people  .  .  .  your  God — cor- 
relatives (Jeremiah  31. 33;  Hosea  1. 9, 10).  It  is  God's  cov- 
enant relation  with  His  people,  and  His  "  word"  of  prom- 
ise (v.  8)  to  their  forefathers,  which  is  the  ground  of  His 
interposition  in  their  behalf,  after  having  for  a  time  chas- 
tised them  (ch.  54.8).  a.  comfortahly— lit.,  to  the  heart; 
not  merely  to  the  Intellect.  Jerusalem— though  then  in 
ruins,  regarded  by  God  as  about  to  be  rebuilt;  her  people 
are  chiefly  meant,  but  the  city  is  personified,  cry— pub- 
licly and  emphatically  as  a  herald  cries  aloud  (v.  3).  -^var- 
fare — the  appointed  time  of  her  misery  (Job  7. 1,  Margin; 
14. 14;  Daniel  10. 1).  The  ulterior  and  Messianic  reference 
probably  is  the  definite  time  of  the  legal  economy  of  bur- 
densome rites  is  at  an  end  (Galatians  4.  3,  4).  pardoned — 
The  Hebretv  expresses,  that  her  iniquity  is  so  expiated 
that  God  now  delights  in  restoring  her.  double  for  all 
her  sins — This  can  only,  in  a  very  restricted  sense,  hold 
good  of  Judah's  restoration  after  the  first  captivity.  For 
how  can  it  be  said  her  "warfare  was  accomplished,"  when 
as  yet  the  galling  yoke  of  Antiochus  and  also  of  Rome 
was  before  them?  The  "double  for  her  sins"  must  refer 
to  the  twofold  captivity,  the  Assyrian  and  the  Roman; 
at  the  coming  close  of  this  latter  dispersion,  and  then 
only,  can  her  "Iniquity"  be  said  to  be  "pardoned,"  or 
fully  expiated.  [Houbigant.]  It  does  not  mean  double 
as  much  as  she  deserved,  but  ample  punishment  in  her 
twofold  captivity.  Messiah  Is  the  antltypical  Israel  (cf. 
Matthew  2.15,  with  Hosea  11.1).  He  Indeed  has  "re- 
ceived" of  sufterings  amply  more  than  enough  to  expiate 
"for  our  sins"  (Romans  5.15,  17).  Otherwise  (cry  unto 
her),  "  that  she  shall  receive  (blessings)  of  the  Lord's  hand 
double  to  the  punishment  of  all  her  sins"  (so  "sin"  is  used, 
Zechariah  14. 19,  Margin).  [LowTH.j  English  Version  is 
simpler.  3.  crleth  in  the  wilderness — So  the  LXX.  and 
Matthew  3.3  connect  the  words.  The  Hebretv  accents, 
however,  connect  them  thus :  "  In  the  wilderness  prepare 
ye,"  &c.,  and  the  parallelism  also  requires  this,  "Prepare 
ye  in  the  wilderness,"  answering  to  "make  straight  in  <^e 
desert."  Matthew  was  entitled,  as  under  inspiration,  to 
vary  the  connection,  so  as  to  bring  out  another  sense, 
included  in  the  Holy  Spirit's  intention;  in  Matthew  3.1, 
"John  the  Baptist,  preacAin(7  in  the  wilderness,"  answers 
tlius  to  "The  voice  of  one  crying  in  the  wilderness." 
Maurer  takes  the  participle  as  put  for  the  finite  verb 
(so  in  V.  6),  "A  voice  crieth."  The  clause,  "In  the  wilder- 
ness," alludes  to  Israel's  passage  through  it  from  Egypt 
to  Canaan  (Psalm  08. 7),  Jehovah  being  their  leader;  so  It 
shall  be  at  the  coming  restoration  of  Israel,  of  which  the 
restoration  from  Babylon  was  but  a  type  (not  the  full 
realization;  for  their  way  from  it  was  not  tlirough  the 
"  wilderness").  Where  John  preached  {viz.,  in  the  wilder- 
ness; the  type  of  this  earth,  a  moral  wilderness),  there 
were  the  hearers  who  are  ordered  to  prepare  the  way  of 

473 


The  Preaching  of  the  Apostles, 


ISAIAH  XL. 


The  Prophet  Com/orteth  the  PeopU, 


the  Lord,  and  t?iere  was  to  be  the  coming  of  the  Lord. 
[Bengel.]  John,  though  he  was  immediately  followed 
by  the  sufTering  Messiah,  is  rather  the  lierald  of  the 
coming  reigning  Messiah,  as  Malaclii  4.5,  6  ("before  the 
great  and  dreadful  day  of  the  Lord"),  proves.  Matthew  17. 
11  (cf.  Acts  3. 21)  implies  that  John  is  not  exclusively 
meant;  and  that  thougli  in  one  sense  Elias  lias  come,  in 
another  lie  is  yet  to  come.  Jolin  was  the  fig.  Elias,  coming 
•'  in  the  spirit  and  power  of  Elias"  (Luke  1. 17);  John  1.21, 
■where  John  the  Baptist  denies  that  he  was  tlie  actual 
Elias,  accords  with  tliis  view.  Malachi  4. 5,  6  cannot  have 
received  its  exhaustive  fulfilment  in  Joiin;  the  Jews 
always  understood  it  of  tlie  literal  Elijah.  As  there  is 
anotlier  consummating  advent  of  Messiali  Himself,  so 
perhaps  there  is  to  be  of  his  forerunner  Elias,  who  also 
was  present  at  the  transfiguration,  the  liovH.— Hebrew, 
JeJtovah;  as  this  is  applied  to  Jcsim,  He  must  be  Jehovah 
(Mattliew  3. 3).  4.  Eastern  monarclis  send  lieralds  before 
them  in  a  journey  to  clear  away  obstacles,  make  cause- 
ways over  valleys,  and  level  hills.  So  John's  duty  was 
to  bring  back  the  people  to  obedience  to  the  law,  and  to 
remove  all  sell'-confldence,  pride  in  national  privileges, 
hypocrisy,  and  irreligion,  so  that  they  should  be  ready 
for  His  coming  (Malachi  4.6;  Luke  1.17).  croohert— de- 
clivities. 5.  see  It — The  LXX.  for  "it,"  have  "the  salva- 
tion of  God. '  So  Luke  3. 6  (cf.  Luke  2. 30,  i.  e.,  Messiah); 
but  the  PJvangelist  probably  took  these  words  from  ch. 
52. 10.  for — Rather,  "All  flesh  shall  see  tfmt  the  mouth  of 
Jehovali  hath  spoken  it."  [Bexgel.]  6.  TUe  voice — Tlie 
same  Divine  herald  as  in  v.  3.  lie — one  of  those  ministers 
or  propliets  {Note,  v.  1)  whose  duty  it  was,  by  direction  of 
"the  voice,"  to  "comfort  tlie  Lord's  afflicted  people  with 
the  promises  of  brighter  days."  All  flesli  is  grass— The 
connection  is,  "All  human  things,  liowever  goodly,  are 
transitory:  GrOd'«  promises  alone  are  steadfast"  (v.  8,  15, 
17,  23,  21);  this  contrast  was  already  suggested  in  v.  5,  "All 
flesh  .  .  .  the  mouth  of  the  Lord."  1  Peter  1. 24,  25  applies 
this  passage  distinctly  to  the  gospel  word  of  Messiah  (cf. 
John  12.24;  James  1.10).  T.  Spirit  of  the  Lord— Rather, 
ttfind  of  Jcliovah  (Psalm  103. 16).  The  withering  east  wind 
of  tliose  countries  sent  by  Jehovah  (Jonah  4. 8).  the  people 
—Rather,  this  people  [Lowth],  whicli  may  refer  to  tlie 
Babylonians  [Rosenmtjller]  ;  but  better,  mankind  in 
general,  »&  in  ch.  42.5;  so  v.  6,  "all  flesh;"  this  whole  race, 
i.  e.,  man.  9.  Rather,  "Oh  thou  that  bringest  good  things 
to  Zion;  thou  that  bringest  good  tidings  to  Jerusalem." 
Thou  is  thus  the  collective  persouiflcation  of  the  messengers 
who  announce  God's  gracious  purpose  to  Zion  (Note,  v.  1); 
ch.  52.7  confirms  this.  [VcI/GATE  and  Gesenius.]  If 
English  Version,  be  retained,  the  sense  will  be,  the  glad 
message  was  first  to  be  proclaimed  to  Jerusalem,  and 
then  from  it  as  the  centre  to  all  "Judea,  Samaria,  and 
the  uttermost  parts  of  the  earth"  (Luke  24.47,  49;  Acts 
1.8).  [ViTEiNGA  and  Hengstenbebg.]  mountain  — It 
was  customary  for  those  who  were  about  to  promulge 
any  great  thing,  to  ascend  a  hill  from  which  tliey  could 
be  seen  and  heard  by  all  (Judges  9.  7 ;  Mattliew  5.  1).  be 
not  afraid— to  announce  to  the  exiles  tlieir  coming  return 
home  is  attended  with  danger  in  the  midst  of  the  Baby- 
lonians. The  gospel  minister  must  "open  his  mouth 
boldly"  (Proverbs  29.  25;  Ephesians  6. 19).  Behold— espe- 
cially at  His  second  coming  (Zechariah  12. 10;  14.  5).  10. 
with  strong  hand— rather,  cm  a  strong  one.  [Maubeb.] 
Or,  against  the  strong  one,  viz.,  Satan  (Matthew  12. 29 ;  Reve- 
lation 20.  2,  3, 10).  [ViTBiNGA.]  arm— power  (Psalm  89. 
13;  98. 1).  for  lilm— i.  e.,  He  needs  not  to  seek  help  for 
Himself  from  any  external  source,  but  by  His  own  in- 
herent power  He  gains  rule  for  Himself  (so  v.  14).  work- 
rather,  recompense  which  he  gives  for  work  (ch.  62. 11 ;  Reve- 
lation 22. 12).  11.  feed— including  all  a  shepherd's  care— 
tend  (Ezekiel  34.  23;  Psalm  23. 1;  Hebrews  13.  20;  1  Peter  2. 
25).  carry— applicable  to  Messiah's  restoration  of  Israel,  as 
Kheep  scattered  in  all  lands,  and  unable  to  move  of  them- 
selves to  their  own  land  (Psalm  80. 1;  Jeremiah  23.  3).  As 
Israel  was  "carried  from  the  womb"  (t.  e.,  in  its  earliest 
days)  (ch.  63.  9, 11, 12;  Psalm  77.  20),  so  it  shall  be  in  "old 
age"  (its  latter  days)  (ch.  46. 3. 4).  genUy  lead— as  a  thought- 
ful shepherd  does  the  ewes  "giving  suck"  (Margin,)  (Geu- 
474 


esis  a3. 13, 14).  13.  Lest  the  Jews  should  suppose  that  H« 
who  M'as  just  before  described  as  a  "  shepherd"  is  a  mera 
man,  He  is  now  described  as  God.  Who— Who  else  but 
God  could  do  so?  Therefore,  though  the  redemption  and 
restoration  of  His  people,  foretold  here,  was  a  work  be- 
yond man's  power,  they  should  not  doubt  its  fulfilment, 
since  all  things  are  possible  to  Him  wlio  can  accurately 
regulate  the  propoi'tion  of  the  waters  as  if  He  had  measured 
them  witli  His  hand  (cf.  v.  15).  But  Matjbeb  translates, 
"  Who  can  measure,"  &c.,  i.  e..  How  immeasurable  are  tlie 
works  of  God  7  The  former  is  a  better  explanation  (Job 
28.  25;  Proverbs  30.  4).  span — the  space  from  the  end  of 
the  thumb  to  the  end  of  the  middle  finger  extended ;  God 
measures  tlie  vast  heavens  as  one  would  measure  a  small 
object  with  his  span,  dust  of  the  earth — all  the  earth  is 
to  Him  but  as  a  few  grains  of  dust  contained  in  a  small 
measure  (lit.,  tlie  third  part  of  a  larger  measure),  hills  in 
a  balance— adjusted  in  their  right  proportions  and  places, 
as  exactly  as  if  He  had  weighed  them  out.  13.  Quoted  in 
Romans  11.  34;  1  Corinthians  2.16.  The  Hebrew  here  for 
"directed"  is  the  same  as  in  r.  12  for  "meted  out;"  thus 
the  sense  is,  "Jehovah  measures  out  heaven  with  His 
span;"  but  who  can  measure  Him 7  i.e..  Who  can  search 
out  His  Spirit  (wind)  wherewith  He  searches  out  and  accu- 
rately adjusts  all  things?  Maubeb  rightly  takes  the 
Hebrew  in  the  same  sense  as  in  v.  12  (so  Proverbs  16.  2;  21. 
2),  "weigh,"  "ponder."  "Direct,"  as  in  JSnglish  VerHon, 
answers,  however,  better  to  "taught"  in  the  parallel 
clause.  14.  path  of  Judgment— his  wisdom,  whereby  He 
so  beautifully  adjusts  tlie  places  and  proportions  of  all 
created  things.  15.  of — rather  (hanging) /ro/n  a  bucket. 
[Mauber.]  he  taketh  up  ...  as  a  very  little  thing — 
rather,  "are  as  a  mere  grain  of  dust  which  is  taken  up," 
viz.,  by  the  wind ;  lit.,  one  taketh  up,  impersonally  (Exodus 
16.  14).  [Maubeb.]  isles- rather,  lands  in  general,  an- 
swering to  "  the  nations"  in  the  parallel  clause :  perhaps 
lands,  like  Mesopotamia,  enclosed  by  rivers  [Jebome]  (so 
ch.  42. 15).  However,  English  Version,  "  isles"'  answers  well 
to  "mountains"  {v.  12),  botli  alike  being  lifted  up  by  the 
power  of  God;  in  fact  "isles"  are  mountains  upheaved 
from  the  bed  of  the  sea  by  volcanic  agency  ;  only  that  he 
seems  here  to  have  passed  from  unintelligent  ci-eatures  (v. 
12)  to  intelligent,  as  7iations  and  lands,  i.e.,  their  inhabit- 
auts.  16.  All  Lebanon's  forests  would  not  supply  fuel 
enough  to  burn  sacrifices  worthy  of  the  glory  of  God  (ch. 
C6. 1 ;  1  Kings  8. 27 ;  Psalm  50. 8-13).  beasts— which  abounded 
in  Lebanon.  17.  (Psalm  62.  9;  Daniel  4.  35).  less  than 
nothing  — Maubeb  translates,  as  in  ch.  41.  2i,  of  nothing 
(partllively ;  or  expressive  of  tlie  nature  of  a  thing),  a  mere 
nothing,  vanity— emptiness.  18.  Which  of  the  heathen 
idols,  then,  is  to  be  compared  to  this  Almighty  God  7  This 
passage,  if  not  written,  as  Babnes  thinks,  so  late  as  the 
idolatrous  times  of  Manasseh,  has  at  least  a  prospective 
warning  reference  to  them  and  subsequent  reigns;  the 
result  of  the  chastisement  of  Jewish  idolatry  in  tlie  Baby- 
lonish captivity  was  that  thenceforth  after  the  restoration 
the  Jews  never  fell  into  it.  Perhaps  these  prophecies  here 
may  have  tended  to  that  result  (see  2  Kings  23.  26, 27).  19. 
graven — rather,  an  image  in  general ;  for  it  is  incongruous 
to  say  melteth  (i.  c,  casts  out  of  metal)  a  graven  image  (t.  e., 
one  of  cai-ved  wood) ;  so  Jeremiah  10. 14,  "  molten  image." 
spreadetli  it  over  — (iVo<e,  ch.  30.  22.)  chains— an  orna- 
ment lavishly  worn  by  rich  Orientals  (ch.  3. 18, 19),  and  so 
transferred  to  tlieir  idols.  Egyptian  relics  show  that  idols 
were  suspended  in  houses  by  chains,  ao.  impoverished— 
lit.,  sunk  in  circumstances,  no  oblation— i^e  who  cannot 
afford  to  overlay  his  idol  with  gold  and  silver  (v.  19).  tree 
.  .  .  not  rot — the  cedar,  cypress,  oak,  or  ash  (ch.  44.  14). 
graven  — of  wood;  not  a  moUen  one  of  metal,  not  b« 
moved— that  shall  be  durable.  31.  ye — who  worship  idols. 
The  question  emphatically  implies,  they  had  known. 
from  the  l>eginning— (Ch.  41.  4,  26;  48. 16.)  God  is  the  be- 
ginning (Revelation  1.  8).  The  tradition  handed  down 
from  the  very  first,  of  the  creation  of  all  things  by  God  at 
the  beginning,  ought  to  convince  you  of  His  omnipotence 
and  of  the  folly  of  idolatry.  33.  It  is  he— rather,  connected 
with  last  verse.  Have  ye  not  known 7— have  ye  not  under- 
Stood  Him  that  sitteth  ?  &c.  (v.  26).    [Maubeb.]   circle— 


The  People  Comforted. 


ISAIAH  XLI. 


GocT*  Mercies  towarda  Hia  C/mreh 


applicable  to  the  globular  form  of  the  earth,  above  which, 
iuid  the  vault  of  sky  around  it,  He  sits.  For  "  upon"  trans- 
late "above."  as  grasshoppers— or  locusts  in  His  sight 
(Xuinbers  l.*?.  33),  as  He  looks  down  from  on  high  (Psalm 
o".  13, 11;  113.  -1-6),  curtain— referring  to  the  awning  which 
the  Orientals  draw  over  the  open  court  in  tlie  centre  of 
theirhonsesasashelter  in  rain  or  hot  weather.  !33.  (Psalm 
107.  4;  Daniel  2.  21.)  Judges— t".  e.,  rulers;  for  these  exer- 
oisedjudicialaut)iority(Psalm2. 10).  The  Hebreiv,shophtee, 
answers  to  tlie  Carthaginian  chief  magistrates,  *Mjf<;<es.  !J*. 
they— the  "  princes  and  judges"  («.  23)  who  oppose  God's 
purposes  and  God's  people.  Often  compared  to  tall  trees 
(Psalm  37.  35;  Daniel  4. 10).  not  .  .  .  soivn— tlie  seed,  f.  e., 
race,  shall  become  extinct  (Nahum  1. 14).  stock— not  even 
shall  any  shoots  spring  up  from  the  stump  when  the  tree 
ha«  been  cut  down:  no  descendants  whatever  (Job  14.  7; 
Note,  ch.  11.  1).  and  .  .  .  also  — so  LXX.  But  Mauker 
translates,  "They  are  hardly  (lit.,  not  yet,  as  in  2  Kings  20.  4) 
planted,  Ac,  when  He  (God)  blows  upon  them."  blow— 
the  image  is  from  the  hot  east  wind  (simoon)  that "  witliers" 
vegetation,  vclilrlwlnd.  .  .  stubble— (Psalm  8.3. 13), where, 
"like  a  wheel,"  refers  to  the  rotatory  action  of  the  whirl- 
wind on  the  stubble.  33.  (Cf.  v.  18.)  36.  bringetli  out .  ,  . 
host— image  from  a  general  reviewing  his  army:  He  is 
Lord  of  Sabaoth,  the  heavenly  hosts  (Job  38.  32).  calleth 
,  .  .  byname  —  numerous  as  the  stars  are.  God  knows 
each  in  all  its  distinguishing  c7iarac<erw<ics— a  sense  which 
"name"  often  bears  in  Scripture;  so  in  Genesis  2.  19,20, 
Adam,  as  Ood's  vicegerent,  called  the  beasts  by  name,  i.  e., 
characterized  them  by  their  several  qualities,  which,  in- 
deed, He  has  imparted,  by  tiie  greatness  .  .  .  faileth — 
rather,  "  by  reason  of  abundance  of  (their  inner  essential) 
force  and  firmness  of  strength,  not  one  of  them  is  driven 
astray;"  referring  to  the  sufliciency  of  the  physical  forces 
Willi  which  He  has  endowed  the  heavenly  bodies,  to  pre- 
vent all  disorder  in  their  motions.  [Horsley.]  In  Eng- 
lishVersion  the  sense  is, "  He  has  endowed  them  with  their 
peculiar  attributes  ('  names')  by  the  greatness  of  His 
might,"  and  the  power  of  His  strength  (the  better  render- 
ing, instead  of,  "for  that  He  is  strong"),  ^t.  Since  these 
things  are  so,  thou  hast  no  reason  to  think  that  thine 
interest  ("way,"  i.  e.,  condition,  Psalm  37.  5;  Jeremiah  12. 
1)  are  disregarded  by  God.  judgment  is  passed  over 
from— rather.  My  cause  is  neglected  by  my  God ;  He 
passes  by  my  case  in  my  bondage  and  distress  without 
noticing  it.  my  God — who  especially  might  be  ex- 
pected to  care  for  me.  38.  Itnown— by  thine  own  obser- 
vation and  reading  of  Scripture,  heard- from  tradition 
of  the  fathers,  everlasting,  Ac.  —  These  attributes  of 
Jehovah  ought  to  inspire  His  afflicted  people  with  confi- 
dence, no  searching  of  liis  understanding — therefore 
thy  cause  cannot,  as  thou  sayest,  escape  His  notice; 
though  much  in  His  ways  Is  unsearchable.  He  cannot  err, 
(Job  11.  7-9).  Ho  Is  never  "  faint"  or  "  weary"  with  liaving 
tlie  countless  wants  of  His  people  ever  before  Him  to 
attend  to.  29.  Not  only  does  i/e"not  faint"  (w.  28),  but 
He  gives  power  to  them  who  do  faint,  no  might  .  .  . 
lucreaseth  strength— a  seeming  paradox.  They  "liave 
no  might"  in  themselves ;  but  in  Him  they  have  strengtli, 
and  He  "increases"  that  strength  (2  Corinthians  12.  9). 
30.  young  men— 2/^,  those  selected;  men  picked  out  oh 
account  of  their  youthful  vigour  for  an  enterprise.  31. 
ntount  up— (2Samuel  1. 23.)  Rather,  "They  shall  put  forth 
fresli  featliers  as  eagles"  are  said  to  renovate  themselves; 
the  parallel  clause,  "  renew  their  strength,"  confirms  this. 
The  eagle  was  thought  to  moult  and  renew  his  feathers, 
and  with  them  his  strength,  in  old  age  (so  LXX.,  Vulgate, 
Psalm  103.  .5).  However,  English  Version  is  favoured  by  the 
descending  climax,  mount  up— run— walk,  in  every  attitude 
the  praying,  waiting  child  of  God  is  "strong  in  the  Lord" 
(Psalm  84.  7;  Mlcah  4.  5;  Hebrews  12. 1). 

CHAPTER    XLI. 

Ver.  1-20.  Additional  Reasons  why  the  Jews  should 
PLACE  Confidence  in  God's  Promises  of  Delivering 
THEM ;  He  will  Raise  up  a  I'rince  as  their  Deliverer, 
whereas  the  Idols  could  not  Deliver  the  Heathen 


Nations  from  that  Prince.  1.  (Zecharlah  2. 13.)  God 
is  about  to  argue  the  case,  therefore  let  the  nations  listen 
in  reverential  silence.  Cf.  Genesis  28.  16,  17,  as  to  the 
spirit  in  which  we  ought  to  behave  before  God.  before 
me— rather  (turning),  towards  me.  [Maurer.]  islandsh-- 
including  all  regions  beyond  sea  (Jeremiah  25. 22),  maritime 
regions,  not  merely  isles  in  the  strict  sense,  renevr  .  . 
strength— let  them  gather  their  strength  for  the  argii 
meut;  let  them  adduce  their  strongest  arguments  (cf.  ch.  1. 
18;  Job  9.  32).  "Judgment"  means  here,  to  decide  the 
point  at  issue  between  us.  3.  Who — else  but  God  ?  The 
fact  that  God  "raiseth  up"  Cyrus,  and  qualifies  him  for 
becoming  the  conqueror  of  the  nations  and  deliverer  of 
God's  people,  is  a  strong  argument  why  they  should  trust 
in  Him.  The  future  is  here  prophetically  represented  as 
present  or  past.  tl»e  righteous  man — Cyrus;  as  ch.  44. 
28;  45.  1-4,  13;  46.  II,  "from  the  East,"  prove.  Called 
"  righteous,"  not  so  much  on  account  of  his  own  equity 
(Herodotus,  3.  89),  as  because  he  fulfilled  God's  righteous 
will  in  restoring  the  Jews  from  their  unjust  captivity. 
liaised  him  up  in  righteousness.  The  LXX.  take  the  Hebrew 
as  a  noun,  righteousness.  Maurer  translates, "  Who  raised 
up  him  whom  salvation  (national  and  temporal,  the  gift 
of  God's  'righteousness'  to  the  good,  ch.  32.  17;  cf.  ch.  45. 
8;  51.  5)  meets  at  his  foot"  (i.  e.,  wherever  he  goes).  Cyrua 
is  said  to  come  from  the  East,  because  Persia  is  east  of 
Babylon ;  but  in  v.  OH,  from  the  north,  in  reference  to  Media. 
At  the  same  time  the  full  sense  of  righteousness,  or  right- 
eous, and  of  tlie  whole  passage.  Is  realized  only  in  Mes- 
siah, Cyrus'  antitype  (Cyrus  knew  not  God,  ch.  45.  4).  Hk 
goes  forth  as  the  Universal  Conqueror  of  the  "nations," 
in  righteousness  making  war  (Psalm  2. 8, 9;  Revelation  19, 
11-15;  fi.  2;  2.  26,  27).  "  The  idols  He  shall  utterly  abolish" 
(cf.  V.  7.  23,  with  ch.  2.  18).  Righteousness  was  always 
raised  up  from  the  East.  Paradise  was  east  of  Eden.  The 
cherubim  were  at  the  east  of  the  garden.  Abraham  was 
called  from  the  East.  Judea,  the  birth-place  of  Messiah, 
was  in  the  East,  called  .  .  .  to  .  .  .  foot — called  him  1o 
attend  His  (God's)  steps,  i.  e.,  follow  His  guidance.  lu 
Ezra  1,  2,  Cyrus  acknowledges  Jehovah  as  the  Giver  of  his 
victories.  He  svibdued  the  nations  from  the  Euxine  to  the 
Red  Sea,  and  even  Egypt  (says  Xenophon).  dust— (Ch .  17. 
13;  29.  5;  Psalm  18.  42.)  Persia,  Cyrus'  country,  was  famed 
for  the  use  of  the  "bow"  (ch.  22.  6).  "Before  him"  means 
"  gave  them  into  his  poiver"  (Joshua  10. 12).  Maurer  trans- 
lates, "G&\e  his  (the  enemy's)  sword  to  be  dust,  and  his 
(the  enemy's)  bow  to  be  as  stubble"  (Job  41.  26,  29).  3. 
Cyrus  had  not  visited  the  regions  of  the  Euphrates  and 
westward,  until  he  visited  them  for  conquest.  So  the 
gospel  conquests  penetrated  regions  where  the  name  of 
God  was  unknown  before.  4.  Who — else  but  God?  call- 
ing .  .  .  generations  from  .  .  .  beginning — The  origin 
and  position  of  all  nations  are  from  God  (Deuteronomy 
32.  8;  Acts  17.  26);  what  is  true  of  Cyrus  and  his  con- 
quests is  true  of  all  the  movements  of  history  frorn  tJie 
first ;  all  are  from  God.  -^vith  the  last—?",  e.,  the  last  (ch. 
41.  6;  48.  12).  5.  feared— that  they  would  be  subdued. 
dre-»v  near  and  came — together,  for  mutual  defence.  6. 
Be  of  good  courage — Be  not  alarmed  because  of  Cyrus, 
but  make  new  Images  to  secure  the  favour  of  the  gods 
against  him.  7.  One  workman  encourages  the  other  to  be 
quick  in  finishing  the  Idol,  so  as  to  avert  the  impending 
danger,  nails— to  keep  it  steady  in  its  place.  Wisdom 
13. 15,  16,  gives  a  similar  picture  of  the  folly  of  idolatry, 
8.  Contrast  between  the  idolatrous  nations  whom  God 
will  destroy  by  Cyrus;  and  Israel  whom  God  will  deliver 
by  the  same  man  for  their  forefathers'  sake,  servant— so 
termed  as  being  chosen  by  God  to  worship  Him  them- 
selves, and  to  lead  other  peoples  to  do  the  same  (ch.  45.  4). 
Jacob  .  .  .  chosen— (Psalm  135.  4.)  my  friend— ?j7.,  loving 
me.  9.  Abraham,  the  father  of  the  Jews,  taken  from  the 
remote  Ur  of  the  Chaldees.  Others  take  it  of  Israel,  called 
out  of  Egypt  (Deuteronomy  4.  37;  Hosea  11. 1).  from  th« 
chief  men— 7(7.,  the  elbows;  so  the  Joints;  hence  the  root 
which  Joins  the  tree  to  the  earth  ;/i<7.,  those  of  ancient  and 
noble  stock.  But  the  paralled  clause  ("  ends  of  the  earth)" 
favours  Oesknius,  who  translates,  "the  extremities  of  the 
earth ;"  §o  Jerome.    10.  be  not  dismayed— At7.,  anxiously 

475 


Qod  Exhorteth  the  Oiureh 


ISAIAH  XLII. 


Christ's  Mission  to  the  GentiUit, 


to  look  at  one  another  in  dismay,  xigbt  hand  of  my 
rtgbteonsness— t'.  e.,  my  right  hand  prepared  in  accord- 
ance with  my  righteousness  (faithfulness  to  my  promises) 
to  uphold  thee.  11.  asluuned— put  to  the  shame  of  defeat 
(of.  ch.  64.  17 ;  Romans  9.  33).  13.  seeU  .  .  .  and  .  .  .  not 
find— said  of  one  so  utterly  put  out  of  the  way  that  not  a 
trace  of  him  can  be  found  (Psalm  37.  36).  thing  of 
naught— shall  utterly  perish.  13.  (Deuteronomy  33.  26, 
29.)  14:.  worm — in  a  state  of  contempt  and  aflB.iction, 
whom  all  loathe  and  tread  on,  the  very  expression  which 
Messiah,  on  the  cross,  applies  to  Himself  (Psalm  22.  6),  so 
completely  are  the  Lord  and  His  people  identified  and 
assimilated.  "God's  people  are  as  'worms'  in  humble 
thoughts  of  themselves,  and  in  their  enemies'  haughty 
thoughts  of  them ;  worms,  but  not  vipers,  or  of  the  sei'- 
pent's  seed."  [Henby.]  men— the  parallelism  requires 
the  word  "men"  here  to  have  associated  with  it  the  idea 
of  fewness  or  feebleness.  Lowth  translates,  "  Ye  mortals  of 
Israel."  The  LXX.,  "Altogether  diminutive."  Mauber 
supports  English  Version,  which  the  Hebrew  text  best 
accords  with,  the  Liord— In  general,  and  thy  Re- 
deemer—in particular;  a  still  stronger  reason  why  He 
should  "help"  them.  15.  God  will  make  Israel  to  destroy 
their  enemies  as  the  Eastern  corn-drag  (ch.  28.  27,  28) 
bruises  out  the  grain  with  its  teeth,  and  gives  the  chaff 
to  the  winds  to  scatter,  teeth— serrated,  so  as  to  cut  up 
the  straw  for  fodder,  and  separate  the  grain  from,  the 
chaff,  mountains  .  .  .  hills— kingdoms  more  or  less 
powerful  that  were  hostile  to  Israel  (ch.  2.  14).  16. 
fan— winnowed  (cf.  Matthew  3. 12.)  whirl ^vlnd  .  .  .  scat- 
ter them— (Job  27.  21;  30.  22.)  17.  poor  and  needy— pri- 
marily, the  exiles  in  Babylon,  wat^r— fig.,  refreshment, 
prosperity  aiter  their  affliction.  The  language  is  so  con- 
structed as  only  very  partially  to  apply  to  the  local  and 
temporary  event  of  the  restoration  from  Babylon;  but 
fully  to  be  realized  in  the  waters  of  life  and  of  the  Spirit, 
under  the  gospel  (ch.  30. 25 ;  44. 3 ;  John  7. 37-39 ;  4. 14).  God 
wrought  no  miracles  that  we  read  of,  in  any  wilderness, 
during  the  return  from  Babylon,  falleth— rather,  is  rigid 
OT  parched.  [Hoesley.]  18.  Alluding  to  the  waters  with 
which  Israel  was  miraculously  supplied  in  the  desert 
after  having  come  out  of  Egypt,  high  places — bare  of 
trees,  barren,  and  un watered  (Jeremiah  4. 11 ;  14. 6).  High 
places  .  .  .  valleys  spiritually  express  that  in  all  circum- 
Btances,  whether  elevated  or  depressed,  God's  people  will 
have  refreshment  for  their  souls,  however  little  to  be  ex- 
pected it  might  seem.  19.  (Ch.  32.15;  55.13.)  shittaU— 
rather,  the  acacia,  or  Egyptian  thorn,  from  which  the  gum 
Arabic  is  obtained.  [Lowth.]  oil  tree— the  olive,  flr 
tree — rather,  the  cypress:  grateful  by  its  shade,  pine — 
Gesenitjs  translates,  "  the  holm."  box  tree — not  the  shrub 
used  for  bordering  flower-beds,  but  [Gesenius]  a  kind  of 
cedar,  remarkable  for  the  smallness  of  its  cones,  and  the 
upward  direction  of  its  branches.  !J0.  conalder— lit.,  lay 
it  (to  heart) ;  turn  (their  attention)  to  it.  "  They  "  refers  to 
all  lands  (v.  1 ;  Psalm  64.  9;  40.  3).  The  effect  on  the  Gen- 
tiles of  God's  open  interposition  hereafter  in  behalf  of  Is- 
rael shall  be,  they  shall  seek  Israel's  God  (ch.  2.  3;  Zech- 
ariah  8.  21-28).  31.  A  new  challenge  to  the  idolaters  (see 
V.  1, 7)  to  say,  can  their  idols  predict  future  events  as  Jehovah 
can  (v.  22-25,  &c.)?  your  strong  reasons — the  reasons  for 
idol-worship  which  you  think  especially  strong.  23. 
what  shall  happen — "  Let  them  bring  near  and  declare 
future  contingencies."  [Hobsley.]  former  things  .  .  . 
the  latter  end  of  them. — show  what  former  predictions 
the  idols  have  given,  that  we  may  compare  the  event 
("latter  end")  with  them;  or  give  new  prophecies  ("de- 
clare things  to  come  ")  (ch.  42.  9).  [Maukee.]  Babnes  ex- 
plains it  more  reconditely,  "  Let  them  foretell  the  entire 
series  of  events,  showing,  in  their  order,  the  things  which 
shall  first  occur,  as  well  as  those  which  shall  finally  hap- 
pen ;"  the  false  prophets  tried  to  predict  isolated  events, 
having  no  mutual  dependency ;  not  a  long  series  of  events 
mutually  and  orderly  connected,  and  stretching  far  into 
futurity.  They  did  not  even  try  to  do  this.  None  but  God 
can  do  it  (ch.  46. 10;  44.7,8).  "Or  .  .  .  things  to  come" 
will,  In  this  view,  mean.  Let  them,  if  they  cannot  pre- 
dict the  series,  even  predict  plainly  any  detached  events. 
476 


33.  do  good  .  .  .  evil— give  any  proofat  all  of  your  power, 
either  to  reward  your  friends  or  punish  your  enemies 
(Psalm  115.  2-8).    that  w^e  ntay  he  dismayed,  and  behold 

it  together— Matjbeb  translates,  "  That  we  (Jehovah  and 
the  idols)  may  look  one  another  in  the  face  (t.  e.,  encounter 
one  another;  2  Kings  14.  8, 11),  and  see"  our  respective 
powers  by  a  trial.  Hobsley  translates,  "Then  the  mo- 
ment we  behold,  we  shall  be  dismayed."  We  thus,  and 
in  English  Version,  refers  to  Jehovah  and  His  worshippers, 

34.  of  nothing— (iVo/e  ch.  40. 17.)  The  Hebrew  text  is  here 
corrupt ;  so  English  Version  treats  it.  abomination— ab- 
stract for  concrete :  not  merely  abominable,  but  the  essence 
of  whatever  is  so  (Deuteronomy  18. 12).  chooseth  you — 
as  an  object  of  worship.  35.  raised  up— in  purpose:  not 
fulfilled  till  150  years  afterwards,  north— In  v.  2,  "from 
the  East;"  both  are  true:  see  the  note  there,  call  .  .  .  my 
name— acknowledge  me  as  God,  and  attribute  His  success 
tome;  this  he  did  in  tlie  proclamation  (Ezra  1.  2).  This 
does  not  necessarily  imply  that  Cyrus  renounced  idol- 
atry, but  hearing  of  Isaiah's  prophecy  given  150  years  be- 
fore, so  fully  realized  in  his  own  acts,  he  recognized  God 
as  the  true  God,  but  retained  his  idol  (so  Naaman,  2  Kings 
5;  cf.  2  Kings  17.  33,  41 ;  Daniel  3.  28;  4. 1-3.  34-37).  princes 
— the  Babylonian  satraps  or  governors  of  provinces. 
niortar — mire:  He  shall  tread  them  under  foot  as  dirt 
(ch.  10. 6).  36.  WbLO— of  the  Idolatrous  soothsayers?  When 
this  prophecy  shall  be  fulfilled,  all  shall  see  that  God  fore- 
told as  to  Cyrus,  which  none  of  the  soothsayers  have. 
before  time — before  the  event  occurred.  He  is  right- 
eous—rather. It  is  true ;  it  was  a  true  prophecy,  as  the 
event  shows.  "  He  is  righteous,"  In  English  Version,  must 
be  interpreted,  The  fulfilment  of  the  idol's  words  proves 
that  he  is  faithful,  sho-weth,  &c. — rather, "  there  was  non9 
(of  the  soothsayers)  that  showed  .  .  declared— no  one  ha 
heard  your  words  "  foretelling  the  event.  3T.  Rather,  "  '. 
fli"st  will  give  to  Zion  and  to  Jerusalem  the  messenger  of 
good  tidings,  Behold,  behold  them !"  The  clause  "  Behold 
.  .  .  them"  (the  wUhcd-f or  event  is  now  prese^it)\s  inner  led.  \n 
the  middle  of  the  sentence  as  a  detached  exclamation,  by 
an  elegant  transposition,  the  language  being  framed 
abruptly,  as  one  would  speak  in  putting  vividly  as  it 
were,  before  the  eyes  of  others,  some  joyous  event  which 
he  had  just  learned  [Litdovicus  de  Dietj]  (cf.  ch.  40.  9). 
None  of  the  idols  had  foretold  these  events.  Jehovah 
was  the  "  first "  to  do  so  (see  v.  4).  38.  no  counsellor — no 
one  of  the  idolatrous  soothsayers  who  could  advertise 
(Numbers  24. 14)  those  who  consulted  them  what  would  take 
place.  Cf.  "courwe^  of  His  messenger  "(ch.  44. 26).  -^vhcn  I 
asked — i.  e.,  challenged  them,  in  this  chapter.  39.  con- 
fusion— emptiness.    [Babnes.] 

CHAPTER    XLII. 

Ver.  1-25.  Messiah  the  Antitype  of  Cybxjs.— God's 
description  of  His  character  (v.  1-4).  God  addresses  Him 
directly  (v.  5-7).  Address  to  the  people  to  attend  to  the 
subject  (v.  8,  9).  Call  to  all,  and  especially  the  exile  Jews 
to  rejoice  in  tlie  coming  deliverance  (v.  10-25).  1.  my  ser* 
vant — The  law  of  prophetic  suggestion  leads  Isaiah  from 
Cyrus  to  the  far  greater  Deliverer,  behind  whom  the  for- 
mer is  lost  sight  of.  The  express  quotation  in  Matthew 
12. 18-20,  and  the  description  can  apply  to  Messiah  alone 
(Psalm  40. 6;  with  which  cf.  Exodus  21.  6;  John  6. 38 ;  Phil- 
ipplans  2.  7).  Israel,  also,  in  its  highest  ideal,  is  called 
the  "  servant "  of  God  (ch.  49.  3).  But  this  ideal  is  realized 
only  In  the  antitypical  Israel,  its  representative-man  and 
Head,  Messiah  (cf.  Matthew  2. 15,  with  Hosea  11. 1).  "  Ser- 
vant" was  the  position  assumed  by  the  Son  of  God 
throughout  His  humiliation,  elect — chosen  by  God  be- 
fore the  foundation  of  the  world  for  an  atonement  (1  Peter 
1. 20;  Revelation  13.  8).  Redemption  was  no  aftertiiought 
to  remedy  an  unforeseen  evil  (Romans  16.25,26;  Ephe- 
sians  3.  9, 11 ;  2  Timothy  1. 9, 10 ;  Titus  1.  2,  3).  In  Matthew 
12. 18  it  is  rendered  "my  beloved:"  the  only  beloved  Son, 
beloved  in  a  sense  distinct  from  all  others.  Election  and 
the  toueof  God  are  inseparably  joined.  n»y  soul— a  human 
phrase  applied  to  God,  because  of  the  intended  union  of 
humanity  with  the  Divinity:    J  myself,     dellghtelh— is 


God  Exhorleth  the  Church 


ISAIAH   XLII. 


to  Trust  in  Him  without  Fear. 


well  pleased  with,  and  accepts,  as  a  propitiation.  God 
could  have  "delighted"  in  no  created  being  as  a  mediator 
(fit  V.  21 ;  ch.  63.  5;  Matthew  3. 17).  Spirit  npon  lilm— (Ch. 
11.  2;  61. 1 ;  Luke  4.  18 ;  John  3.  34.)  judgment— the  gospel 
dispensation,  founded  on  justice,  the  canon  of  tlie  Divine 
rule  and  principle  of  judgment  called  "tlie  law  "  (cli.  2.  3; 
cf.  ti.  4 ;  51.  4 ;  49.  6).  The  gospel  has  a  discriminating  judf- 
cial  eiVect:  safpig' to  penitents:  condemna/o?*?/ to  Satan,  tlie 
enemy  (John  12.31;  16. 11),  and  the  wilfully  impenitent 
(John  9. 39) ;  Matthew  12. 18  has,  "  He  shall  shotv,"  for  "  He 
shall  bring  forth,"  or  "cause  to  go  forth."  Christ  botli  pro- 
duced and  announced  His  "judgment."  The  Hebrciu 
dwells  most  on  His  producing  it;  Matthew  on  His  an- 
nouncement  of  it:  the  two  are  joined  in  Him.  2.  Mat- 
thew marks  the  kind  of  "cry"  as  that  of  altercation  by 
quoting  it,  "  He  shall  not  strive  "  (ch.  53.  7).  street— LXX. 
translate,  "outside."  An  image  from  an  altercation  in  a 
house,  loud  enough  tobeheard  in <7ies<fee< outside: appro- 
priate of  Him  who  "  withdrew  himseir'  from  the  public 
fame  created  by  His  miracles  to  privacy  (Matthew  12. 15; 
V.  34,  there,  shows  another  and  sterner  aspect  of  His  cha- 
racter, which  is  also  implied  in  the  term  "judgment").  3. 
I>r»il8ecl— "  It  pleased  the  Lord  to  bruise  Him"  (ch.  53. 5, 10; 
Genesis  3.15);  so  He  can  feel  for  the  bruised.  As  t'.  2  de- 
scribed His  unturbulent  spirit  towards  His  violent  ene- 
mies (Matthew  12. 14-16),  and  His  utter  freedom  from  love 
of  notoriety,  so  v.  3,  His  tenderness  in  cherishing  the  first 
spark  of  grace  in  the  penitent  (ch.40. 11).  reed— fragile: 
easily  "shaken  with  tlie  wind"  (Matthew  11.7).  Those 
who  are  at  best  feeble,  and  who  besides  are  oppressed  by 
calamity  or  by  the  sense  of  sin.  breaK— entirely  crush  or 
condrmn.  Cf.  "  bind  up  the  broken-hearted"  (ch.  50. 4;  61. 
1 ;  Matthew  H.  28).  flax— put  for  the  lamp-wtcA:,  formed 
of  flax.  The  believer  is  the  lamp  (so  the  Greek,  Matthew 
5.15;  John  5. 35):  hisconscience  enlightened  by  the  Holy 
Ghost  is  the  wick.  "Smoking"  means  dimly -burning, 
rmouldering,  the  flame  not  quite  extinct.  This  expresses 
the  positive  side  of  the  penitent's  religion;  as  "bruised 
reed,"  tlie  negative.  Broken-hearted  in  himself,  but  not 
witliout  some  spark  of  flame:  lit.,  from  above.  Christ  will 
supply  such  a  one  with  grace  as  with  oil.  Also,  the  light 
of  nature  smouldering  In  the  Gentiles  amidst  the  hurtful 
fumes  of  error.  He  not  only  did  not  quench,  but  cleared 
away  the  mists  and  superadded  the  light  of  revelation. 
See  Jerome  ad  Alg.  Qu.  2.  triitli— Matthew  12. 20  quotes 
it,  "send  forth  judgment  unto  victory."  Matthew,  under 
the  Spirit,  gives  the  virtual  sense,  but  varies  the  word,  in 
order  to  bring  out  a  fresh  aspect  of  the  same  thing.  Truth 
has  in  itself  the  elements  of  victory  over  all  opposing 
forces.  TrutJi  is  the  victory  of  Him  who  is  "  the  truth" 
(John  14. 6).  The  gospel  judicial  sifting  ("judgment")  of  be- 
lievei's  and  unbelievers,  begun  already  In  part  (John  3. 18, 
10;  9.39),  will  be  consummated  victoriously  in  truth  only  at 
His  second  coming;  v.  13,  14,  here,  and  Matthew  12.32,36, 

41,  42,  show  that  there  is  reference  to  the  judicial  aspect  of 
the  gospel,  especially  finally:  besides  the  mild  triumph 
of  Jesus  coming  in  mercy  to  the  penitent  now  (v.  2),  there 
shall  he  finally  the  judgment  on  His  enemies,  when  the 
"  truth"  shall  be  perfectly  developed.  Cf.  ch.  61. 1-3,  where 
the  two  comings  are  similarly  joined  (Psalm  2.  4-6,  8;  Rev- 
elation 15.  2,  4;  19.11-16).  On  "judgment,"  see  Note,  v.  I. 
4.  fall— faint ;  tnan  in  religion  may  become  as  the  almost 
expiring  flax-wick  (i-.  3),  but  not  so  He  in  His  purposes  of 
grace,  discouraged- Zi7.,  broken,  i.  e.,  checked  in  zeal  by 
discouragements  (cf.  ch.  49.4,  5).  Rosenmclleb  not  so 
well  translates,  "  He  shall  not  be  too  slow  on  the  one  hand, 
nor  run  too  hastily  on  the  other."  Judgment^His  true  re- 
ligion, the  canon  of  His  judgments  and  righteous  reign. 
Isles  . . .  >valt,  &c.— The  distant  lands  beyond  sea  sliall  put 
their  trust  in  His  gospel  way  of  salvation.  Matthew  12. 21 
virtually  gives  the  sense,  with  the  Inspired  addition  of 
another  ivspect  of  the  same  thing,  "In  his  name  shall  the 
Gentiles  trust"  (as  "wait  for"  here  means,  ch.;W.  18).  "His 
law"  Is  not  something  distinct  from  Himself,  but  is  in- 
deed Himself,  the  manifestation  of  God's  character 
("name")  in  Christ,  who  is  the  embodiment  of  the  latv  (ch. 

42.  21;  Jeremiah  23.  6;  Romans  10.4).  "Isles"  here,  and 
V.  12,  may  refer  to  the  fact,  that  the  populations  of  which 


the  Church  was  primarily  formed  were  Gentiles  of  the 
countries  bordering  on  the  Mediterranean.  5.  Previously 
God  had  spolten  of  Messiah ;   now  (v.  5-7)  He  speaks  to 
Him.    To  show  to  all  that  He  is  able  to  sustain  the  Mes- 
siah in  His  appointed  work,  and  that  all  might  accept 
Messiali  as  commissioned  by  such  a  miglity  God,  He  com- 
mences liy  announcing  Himself  as  tlie  Almighty  Creator 
and  Preserver  of  all  things,    spread  . .  .  eartli— (Psalm  136. 
6.)    6.  In  righteousness — rather,  "for  a  righteous  pur- 
pose."   [LowTH.]     (See  v.  21.)    God  "set  fortli"  His  Son 
"to  be  a  propitiation  (so  as)  to  declare  His  (God's)  rigrW- 
eousness,  tliat  God  might  be  just,  and  (yet)  the  justifier  of 
him  which  belleveth  In  Jesus"  (Romans  3.  25,  26;  cf.  Note, 
ch.  41.2;  45. 13;  50.  8,  9).    hold  .  .  .  hand— cf.  as  to  Israel, 
the  type  of  Messiah,  Hosea  11.  3.    covenant— <7ie  medium 
of  the  covenant,  originally  made  between  God  and  Abra- 
ham (ch.  49.  8).    "  The  mediator  of  a  better  covenant"  (He- 
brews 8.  6)  than  the  law  (see  ch.  49.  8;  Jeremiah  31.  3;};  50.5). 
So  the  abstract "  peace,"  for  peace-maker  (Mlcali  5. 5 ;  Ephe- 
slans  2.14).     the  people— Israel ;   as  ch.  49.  8,  compared 
with  V.  6,  proves  (Luke  2.  32).    7.  blind— spiritually  [v.  16, 
18,  19;  ch.  36.  5;  John  9.  39).     prison— (Ch.  61. 1,2.)     dark- 
ness—opposed to  "  light"  (V.  6;  Ephesians  5.  8;  1  Peter  2.9). 
8.   God  turns  from  addressing   Messiah  to  the  people, 
liord— Jehovah  :  God's  distinguishing  and  incommuni- 
cable name,  indicating  essential  being  and  immutable 
faithfulness  (cf.  Exodus  6.3;  Psalm  83.18;  96.5;  Hosea  12. 
5).    my— that  is  due  to  me,  and  to  me  alone.    9.  former 
things— former  predictions  of  God,  which  were  now  ful- 
filled, are  here  adduced  in  proof  that  they  ought  to  trust 
in  Him  alone  as  God,  viz.,  the  predictions  as  to  Israel's  res- 
toration from  Babylon,    ne-w- viz.,  predictions  as  to  Mes- 
siah, who  is  to  bring  ail  nations  to  the  worship  of  Jehovah 
(u.  1,  4,  6).    spring  forth — the  same  image  from  plants ^'m«< 
beginning  to  germinate  occurs,  ch.  43.  19;  58.  8.    Before  there 
is  the  slightest  indication  to  enable  a  sagacious  observer  to 
infer  the  coming  event,  God  foretells  it.    10.  ne-»v  song — 
such  as  has  never  before  been  sung,  called  for  by  a  new 
manifestation  of  God's  grace,  to  express  M'hich  no  hymn 
for  former  mercies  would  be  appropriate.    The  new  song 
shall  be  sung  when  the  Lord  shall  reign  in  Jerusalem,  and 
all  "nations  sliall  flow  unto  it"  (ch.  2.2;  26. 1;  Revelation 
5.  9 ;  14.  3).    ye  that  go  do-wn  to  the  sea — wliose  conver- 
sion will  be  the  means  of  difl'using  the  gospel  to  distant 
lands,  all . . .  therein — all  the  living  creatures  that  fill  the 
sea  (Psalm  96. 11).    [Mattrer.]   Or,  all  sailors  and  voyagers, 
[Genesius.]    But  these  were  already  mentioned  in  the 
previous  clause:  there  he  called  on  all  who  go  upo7i  the 
sea;  in  this  clause  all  animals  in  the  sea;  so  in  v.  11,  he 
calls  on  the  inanimate  wilderness  to  lift  up  its  voice.   Ex- 
ternal nature  shall  be  so  renovated  as  to  be  in  unison  with 
the  moral  renovation.    11.  cities — in  a  region  not  wholly 
waste,  but   mainly  so,  with  an  oasis  here   and   there, 
Kcdar— in  Arabia  Deserta  (ch.  21.  16;  Genesis  25.  13).    Th« 
Kedarenians  led  a  nomadic,  wandering  life.    So  Kedar  is 
here  put  in  general  for  that  class  of  men.    roels.—Se!a,  i.  e. 
Petra,  the  metropolis  of  Idumea  and  the  Nabathcean  Ish- 
maelites.    Or  it  may  refer  in  general  to  those  in  Arabia 
Petrfea,  who  had  their  dwellings  cut  out  of  the  rock.  th« 
mountains — viz.,  of  Paran,  south  of  Sinai,  in  Arabia  Pe- 
triea.     [Vitringa.]    13.  glory  .  .  .  Islands— (Ch.  24.  15.) 
13-16.  Jehovah   will  no  longer  restrain  his  wrath :  He 
will  go  forth  as  a  mighty  warrior  (Exodus  15.  3)  to  destroy 
His  people's  and  His  enemies,  and  to  deliver  Israel  (cf. 
Psalm  45.  3).    stir  up  Jealousy— rouse  His  Indignation, 
roar— image  from  the  battle-cry  of  a  warrior.    14.  long 
time— viz.,   during  the   desolation  of  Israel  (ch.  32.  14). 
holden  my  peace— (Cf.  Psalm  50.  21 ;  Habakkuk  1.  2.)  cry 
like  a  -woman,  «tc.— Like  a  woman  in  parturition,  who, 
after  having  restrained  her  breathing  for  a  time,  at  last, 
overcome  with    labour-pain,  lets  out  her  voice  with  a 
panting  sigh;  so  Jehovah  will  give  full  vent  to  His  long 
pent-up  wrath.     Translate,  Instead  of  "destroy  .  .  .  de- 
vour;" I  Hill  at  once  breathe  hard  and  pant,  viz.,  giving 
loose  to  my  wrath.  15.  I  will  destroy  all  my  foes,  moun- 
talus— in  Palestine  usually  planted  with  vines  and  olives 
in  terraces,  up  to  their  tops,    islands— rather,  dry  lands. 
God    will    destroy  His    foes,  the    heathen,   and    their 

477 


The  I'eople  Reproved  for  Incredulity. 


ISAIAH  XLIII. 


The  Church  Comforted  with  Promises. 


Idols,  and  "  dry  up"  the  fountains  of  their  oracles,  their 
doctrines  and  institutions,  the  symbol  of  which  is 
water,  and  their  schools  which  promoted  idolatry.  [ViT- 
EiNGA.]  16.  blind  — God's  people,  Israel,  in  captivity, 
needing  a  guide.  In  the  ulterior  sense  the  New  Testa- 
ment Church,  which  was  about  to  be  led  and  enlight- 
ened by  the  Son  of  God  as  its  leader  and  shepherd  in 
the  wilderness  of  the  Roman  empire,  until  it  should 
reach  a  city  of  habitation.  "A  way  .  .  .  they  knew  not," 
refers  to  the  various  means  employed  by  Providence  for 
the  establishment  of  the  Church  in  the  world,  such  as 
would  never  liave  occurred  to  the  mind  of  mere  man. 
"Blind,"  they  are  called,  as  not  having  heretofore  seen 
God's  ways  in  ordering  His  Church.  "Make  darkness 
light,"  Ac,  implies  that  tlie  glorious  issue  would  only  be 
known  by  the  event  itself.  [Vitringa.]  The  same  holds 
good  of  the  individual  believer  (ch.  30.  21;  Psalm  107. 7;  cf. 
Hosea  2.  6, 14 ;  Ephesians  5.  8 ;  Hebrews  13.  5).  IT.  turned 
back;  .  .  .  ashamed— disappointed  in  their  trust;  the 
same  phrase  occurs.  Psalm  35.4.  18.  deaf-— ins.,  to  the 
voice  of  God.  blind— to  your  duty  and  Interest;  wilfully 
60  (V.  20).  In  this  they  differ  from  "  the  blind"  (v.  16).  The 
Jews  are  referred  to.  He  had  said,  God  would  destroy  the 
heathen  idolatry;  here  he  remembers  that  even  Israel, 
his  "servant"  (v.  19),  from  whom  better  things  might 
have  been  expected,  is  tainted  with  this  sin.  19.  my 
servant— vi2.,  Israel.  Who  of  the  heathen  is  so  blind? 
Considering  Israel's  high  privileges,  the  heathen's  blind- 
ness was  as  nothing  compared  with  that  of  Israelite  idol- 
aters, my  messengei  .  .  .  sent— Israel  was  designed  by 
God  to  be  the  herald  of  His  truth  to  other  nations,  per- 
fect—furnished witli  institutions,  civil  and  religious, 
suited  to  their  perfect  well-being.  Cf.  the  title,  "  Jeshu- 
run,"  the  perfect  one,  applied  to  Israel  (cf.  ch.  44. 2),  as  the 
type  of  Messiali.  [Vitringa.]  Or  translate,  the  friend  of 
God,  which  Israel  was  by  virtue  of  descent  from  Abra- 
ham, who  was  so  called  (ch.  41.  8).  [Gesenixts.]  The 
language,  "my  servant"  (cf.  v.  1),  "messenger"  (Malachl 
3.1),  "perfect"  (Romans  10.4;  Hebrews  2.10;  1  Peter  2.  22), 
can,  in  the  full  antitypical  sense,  only  apply  to  Christ. 
So  t'.  21  plainly  refers  to  Him.  "Blind"  and  "deaf"  in 
His  case  refer  to  His  endurance  of  suffering  and  reproach, 
as  though  He  neitlier  said  nor  heard  (Psalm  38. 13,  14). 
Thus  there  is  a  transition  by  contrast  from  the  moral 
blindness  of  Israel  (v.  18)  to  the  patient  blindness  and  deaf- 
ness of  Messiah.  [Horsley.]  30.  obscrvest— thou  dost 
not  keep  tliera.  The  "  many  things"  are  the  many  proofs 
which  ail  along  from  the  flrst  God  had  given  Israel  of  His 
goodness  and  His  power  (Deuteronomy  4.32-38;  29.2-4; 
Psalm  78.;  105).  he— transition  from  the  second  to  the 
third  person.  "Opening  ,  .  .  ears,"  t.  e.,  though  he  (Israel) 
hath  his  ears  open  (Note,  ch.  6. 10).  This  language,  too 
(Note,  V.  19),  applies  to  Messiah  as  Jehovah's  servant  (ch. 
60. 5 ;  Psalm  40. 6).  31 .  his  righteousness— not  His  people's, 
but  His  own;  v.  24  shows  that  tliey  had  no  righteousness 
(eh.  45.24;  59.16).  God  is  well  pleased  with  His  Son  ("in 
Whom  my  soul  delighteth,"  v.  1),  "  who  fulfils  all  righteous- 
ness" (Matthew  3. 15)  for  them,  and  with  them  for  His 
sake  (cf.  v.  6;  Psalm  71. 16, 19;  Matthew  5. 17;  Romans  10. 
3,  4;  Pliilippians  3.9).  Perhaps  in  God's  "righteousness" 
here  is  included  His  faithfulness  to  His  promises  given  to 
Israel's  forefathers  [RosenmullerJ;  because  of  this  He 
is  well  pleased  with  Israel,  even  though  displeased  with 
their  sin,  which  He  here  repi'oves;  but  that  promise  could 
only'  be  based  on  the  riglUeousness  of  Messiah,  the  prom- 
ised seed,  wliich  is  God's  righteousness.  J83.  holes — caught 
by  their  foes  in  the  caverns  where  they  had  sought  ref- 
uge. [Barnes.]  Or  bound  in  subterranean  dungeons. 
[Maurer.]  prison  houses — either  literal  prisons,  or  t?ieir 
own  houses,  wiience  they  dare  not  go  forth  for  fear  of  the 
enemy.  The  connection  is.  Notwithstanding  God's  favour 
to  His  people  for  His  righteousness'  sake  (v.  21),  they  have 
fallen  into  misery  (the  Babylonish  and  Romish  captivi- 
ties, and  their  present  dispersion),  owing  to  their  disre- 
gard of  the  Divine  law:  spiritual  imprisonment  is  in- 
cluded (v.  7).  none  salth,  Restore— There  is  no  deliverer 
(ch.  63. 5).  as.  A  call  that  they  should  be  warned  by  the 
past  judgments  of  God  to  obey  Him  for  the  time  to  come. 
478 


}84.  "Who — Their  calamity  was  not  the  work  of  chance, 
but  God's  immediate  act  for  their  sins.  Jacob  .  .  ,  Is- 
rael .  .  .  we — change  from  the  third  to  the  flrst  person; 
Isaiah  flrst  speaking  to  them  as  a  prophet,  distinct  from 
them;  then  identifying  himself  with  them,  and  acknow- 
ledging His  share  in  the  nation's  sins  (cf,  Joshua  5.1). 
585.  him— Israel  (v.  24).  strength  of  battle — violence  of 
war.  It — the  battle  or  war  (cf.  cli.  10. 16).  knew  not— knew 
not  the  lesson  of  repentance  which  the  Judgment  was  in- 
tended to  teach  (ch.  5. 13;  9. 13;  Jeremiah  5. 3). 

CHAPTER   XLIII. 

Ver.  1-28.  A  Succession  of  Arguments  wherein  Is- 
rael MAY  BE  Assured  that,  notwithstanding  their 
Perversity  towards  God  (ch.  42. 25),  He  will  Deliver 
AND  Restore  them.  l.  But  now^  — Notwithstanding 
God's  past  jUst  judgments  for  Israel's  sins,  created— not 
only  in  the  general  sense,  but  specially  created  as  a  pecu- 
liar people  unto  Himself  (v.  7, 15,  21 ;  ch.  44. 2,  21,  24).  So 
believers,  "created  in  Clirist  Jesus"  (Ephesians  2. 10),  "a 
peculiar  people"  (1  Peter  2. 9).  redeemed — a  second  argu- 
ment why  they  should  trust  Him  besides  creation.  The 
Hebrew  means  to  ransom  by  a  price  paid  in  lieu  of  the  cap- 
tives (cf.  V.  3).  Babylon  was  to  be  the  ransom  In  this  case, 
i.  e.,  was  to  be  destroyed,  in  order  that  they  might  be  de- 
livered ;  so  Christ  became  a  curse,  doomed  to  death,  that 
we  might  be  redeemed,  called  .  . .  by  name— not  merely 
"called"'  in  general,  as  in  ch.  42. 6;  48.12;  51.  2,  but  desig- 
nated as  His  own  peculiar  people  (cf.  ch.  45.3,  4;  Exodus 
32. 1;  33. 12;  John  10.  3).  3.  rivers  .  .  .  not  overflow  thee 
— so  in  passing  Jordan,  though  at  its  "overflow,"  when  its 
"swellings"  were  especially  dangerous  (Joshua  3. 15;  Jere- 
miah 12.5).  waters  .  .  .  Are — a  proverbial  phrase  for  the 
extremest  perils  (Psalm  66. 12 ;  also  Psalm  138. 7).  LU.  ful- 
filled at  the  Red  Sea  (Exodus  14.),  and  in  the  case  of  the 
three  youths  cast  into  the  fiery  furnace  for  conscience' 
sake  (Daniel  3.  25,  27).  3.  Egypt  for  thy  ransom— either 
Egypt  or  Israel  must  perish ;  God  chose  that  Egypt,  though 
so  much  more  mighty,  should  be  destroyed,  in  order  that 
His  people  miglit  be  delivered;  tlius  Egypt  stood,  instead 
of  Israel,  as  a  kind  of  "ransom."  The  Hebrew,  kopher, 
means  properly  tliat  with  which  anything  is  overlaid,  as  the 
pitch  with  which  the  arlj  was  overlaid ;  hence  that  which 
covers  over  sins,  an  atonement.  Nebuchadnezzar  had  sub- 
dued Egypt,  Ethiopia  (Hebrew,  Cush),  and  Saba  (descended 
from  Cusli,  Genesis  10.7,  probably  Meroe  of  Ethiopia,  a 
great  island  formed  by  the  Astaboras  and  the  Nile,  con- 
quered by  Cambyses,  successor  of  Cyrus).  Cyrus  received 
these  from  God  witli  the  rest  of  che  Babylonian  domin- 
ions, in  consideration  of  his  being  aoout  to  deliver  Israel. 
However,  the  refei-ence  may  be  to  the  three  years'  war  in 
which  Sargon  overcame  tliese  countries,  and  so  had  his 
attention  diverted  from  Israel  (see  Notes,  ch.  20).  [Vi- 
tringa.] But  tlie  reference  is  probably  luore  general, 
viz.,  to  all  the  instances  in  which  Jehovah  sacrificed 
mighty  heathen  nations,  when  the  safety  of  Israel  required 
it.  4.  Since— All  along  from  the  beginning;  for  there 
was  never  a  time  wlaen  Israel  was  not  Jehovah's  people. 
The  apodosis  should  be  at,  "I  will  give."  "Since  ever 
thou  wast  precious  in  ray  sight,  honourable,  and  that  I 
loved  thee,  I  will  give,"  &c.  [Maurer.]  Gesenius, 
as  English  Version,  takes  Since  to  mean.  Inasmuch  as. 
If  the  apodosis  be  as  in  English  Version,  "Since  thou 
wast  precious"  will  refer  to  the  time  when  God  called 
His  people  out  of  Egypt,  manifesting  then  flrst  the  love 
which  He  had  from  everlasting  towards  them  (Jere- 
miah 31.3;  Hosea  11.1);  "honourable"  and  "loved," 
refer  to  outward  marks  of  honour  and  love  from  God. 
men  .  .  .  people — otlier  nations  for  thee  (so  v.  3).  thy 
lite— thy  person.  5.  (Deuteronomy  30.  3.)  seed — descend- 
ants scattered  in  all  la<nds.  Vitringa  understands  it  of 
the  spiritual  "  seed"  of  the  Churcli  produced  by  mystical 
regeneration:  for  the  expression  is,  "bring,"  not  "bring 
back."  This  sense  is  perliaps  included,  but  not  to  the  ex- 
clusion of  the  literal  Israel's  restoration  (Jeremiah  30. 10, 
11;  Amos  9.9;  Zechariah  2.6-13).  6.  Give  up— t-iz.,  my 
people,    sons  .  .  .  daughters— the  feminine  joined  to  the 


The  Fall  of  Babylon  Foretold. 


ISAIAH  XLIII. 


The  People^a  Sins  Inexeusahte. 


masculine  expresses  the  complete  totality  of  anything 
(Zechariah  9.  17).  7.  called  by  my  name— belong  to 
Israel,  whose  people,  as  sons  of  God,  bear  the  name  of 
their  Father  (ch.  44.  5;  48.  1).  for  my  glory— (v.  21;  ch.  29. 
23.)  8.  Solemn  challenge  given  by  God  to  the  nations  to 
argue  with  Him  the  question  of  His  superiority  to  their 
Idols,  and  His  power  to  deliver  Israel  (ch.  41. 1).  blind 
people— the  Gentiles,  who  also,  like  Israel  (ch.  42. 19),  are 
blind  (spiritually),  though  having  eyes,i.  e.,  natural  facul- 
ties, whereby  they  might  know  God  (Romans  1.20,21). 
[LowTH.]  Or  else,  the  Jews.  [Vitkinga.]  9.  who  .  .  . 
can  declare  tills— who  among  the  idolatrous  soothsayers 
hath  predicted  (his,  i,  e.,  as  to  Cyrus  being  the  Deliverer 
of  Israel  7  former— predictions,  as  in  ch.  42. 9.  [Maurer.] 
Or,  things  (hat  siiciU  first  come  (o  pass  (JVolc,  eh.  41.  21,  22). 
[Barnes.]  let  them  bring  forth  their  wliiiesges— as  I 
do  mine  (r.  10).  ixistltieA— declared  veracious  in  their  pre- 
tended pi'ophecies.  or— rather,  and:  let  men  hear  their 
prediction  and  saj',  from  the  event.  It  is  verified  (Note, 
ch.  41.  26).  10.  Ye— The  Jews,  to  whom  I  have  given  pre- 
dictions, verified  by  the  event;  and  in  delivering  whom 
I  have  so  often  manifested  my  power  (see  t'.  3,  4 ;  ch.  44.  8). 
and  my  servant- 1.  e.,  the  whole  Jewish  people  (ch.  41.  8). 
believe— trust  In.  formed — before  I  existed  none  of  the 
false  gods  were  formed.  "  Formed"  applies  to  the  Idols, 
not  to  God.  Revelation  1. 11  uses  the  same  language  to 
prove  the  Godhead  of  Jesus,  as  Isaiah  here  to  prove  the  God- 
head of  Jehovah.  11.  Lord — Jehovah,  savionr — tempor- 
ally, from  Babylon :  eternally,  from  sin  and  hell  (Hosea 
13.4;  Acts  4. 12).  The  same  titles  as  are  applied  to  God 
are  applied  to  Jesus.  1!J.  declared— predicted  tlie  future 
(ch.  41.  22,  23).  saved— the  nation,  in  past  times  of  danger. 
showed— t;J2.,  that  I  was  God.  -ivhen  .  .  .  no  strange 
god,  &c. — to  whom  the  predictions  uttered  by  me  could 
be  assigned.  "  Strange"  means  foreign.  Introduced  from 
abroad.  13.  before— ii<.,  from  (he  time  of  the  first  exist- 
cnceofday.  let— Old  English  for /it7irfej*(ch.  14.27).  Rather, 
translate,  "  undo  It."  [Horsley.]  14.  sent— I'iz.,  the  Medes 
and  Persians  i.cii.  10.  5,  6 ;  13.  3).  brought  do^vn — made  to 
HO  down  to  the  sea  (ch.  42. 10),  In  order  to  escape  tlie  Im- 
pending destruction  of  Babylon,  nobles — ratlier,  fugi- 
tives: viz.,  the  foreigners  who  scu'ourned  In  populous 
Babylon  (ch.  13. 14),  distinct  from  the  Chaldeans.  [Mau- 
rer.] ivhose  cry  Is  in  the  ships — exulting  in  their  ships 
With  the  joyous  sailors— cry,  boastlngly;  their  joy  here- 
tofore in  their  ships  coiltrasts  sadly  with  their  present 
panic  in  fleeing  to  them  (ch.  22.2;  Zephaniah  2.15).  Baby- 
ion  was  on  the  Euphrates,  which  was  joined  to  the  Tigris 
»y  a  canal,  and  flowed  Into  the  Persian  Gulf.  Thus  It  was 
(amed  for  sliips  and  commerce,  until  the  Persian  mon- 
erchs,  to  prevent  revolt  or  invasion,  obstructed  naviga- 
tion by  dams  across  the  Tigris  and  Euphrates.  15.  crea- 
tor of  Israel — {v.  1.)  yowr— proved  to  be  specially  yours 
by  delivering  you.  16, 17.  Allusion  to  the  deliverance  of 
<srael,  and  overthrow  of  Pharaoh  In  the  Red  Sea,  the 
standing  illustration  of  God's  unchanging  character  to- 
■wards  His  people  (Exodus  14).  the  power — the  might  of 
the  enemies'  host,  every  miglity  warrior,  they  shall  lie 
do'wn  together— as  Pharaoh's  army  sank  "together"  In 
a  watery  grave.  18.  So  wonderful  shall  be  God's  future 
Interpositions  in  your  behalf,  that  all  past  ones  sliall  be 
forgotten  In  comparison.  Plainly  the  future  restoration 
of  Israel  is  the  event  ultimately  meant.  Thus  the  "  for- 
mer things"  are  such  events  as  the  destruction  of  Senna- 
cherib and  the  return  from  Babylon.  "  Things  of  old"  are 
events  still  more  ancient,  the  deliverance  from  Egypt 
and  at  the  Red  Sea,  and  entrj'  into  Canaan.  [Vitrinoa.] 
10.  new— unprecedented  in  its  wonderful  character  (ch. 
42.  9).  spring  forth— as  a  germinating  herb:  a  beautiful 
Image  of  the  silent  but  certain  gradual  grmuth  of  events  In 
Goil's  providence  (Mark  4.  26-28).  way  in  . . .  -wilderness 
—just  as  Israel  in  the  wilderness,  between  the  Red  Sea 
and  Canaan,  was  guided,  and  supplied  with  water  by 
I  Jehovali;  but  the  "new"  deliverance  shall  be  attended 
with  manifestations  of  God's  power  and  love,  eclipsing 
the  old  (cf.  ch.  41. 17-19).  "I  will  open  a  way,  not  merely 
In  the  Red  Sea,  but  in  the  wilderness  of  the  whole  world ; 
and  not  merely  one  river  shall  gush  out  of  the  rock,  but 


many,  which  shall  refresh,  not  the  bodies  as  formerly,  but 
the  souls  of  the  thirsty,  so  that  the  prophecy  shall  be  ful- 
filled :  "  With  joy  shall  ye  draw  water  out  of  the  wells  of 
salvation."  [Jerome.]  "A  way"  often  stands  for  the  true 
religion  (Acts  9.  2;  18.  26).  "Rivers"  express  the  influences 
of  the  Holy  Spirit  (John  7.  37-39).  Israel's  literal  restora- 
tion hereafter  Is  Included,  as  appears  by  comparing  ch. 
II.  15, 16.  ao.  beast— Image  of  Idolaters,  defiled  with  blood 
and  pollutions,  dwelling  like  dragons,  Ac,  In  the  wastes 
of  Gentile  ignorance:  even  they  shall  be  converted.  Or 
else,  lit.,  such  copious  floods  of  water  shall  be  given  by 
God  In  the  desert,  that  the  very  beasts  shall  (in  poetic 
language)  praise  the  Lord  (Psalm  148. 10).  [Jerome.]  drag- 
o\\»— serpents :  or  else  jackals  {Note,  ch.  13. 22).  owls— rather, 
ostriches.  31.  This  people— viz., The  same  as  "my  people, 
my  cliosen"  (see  v.  1,  7 ;  Psalm  102.  18).  my  praise— on 
account  of  the  many  and  great  benefits  conferred  on 
them,  especially  their  restoration.  2a.  But— Israel,  how- 
ever, is  not  to  think  that  these  Divine  favours  are  due  to 
their  own  piety  towards  God.  So  the  believer  (Titus  3. 5). 
but— ratlier, /or.  \veary  of  me— (Amos  8.  5,  6;  Malachl  1. 
13),  though  "J  have  not  wearied  thee"  (v.  23),  yet  "  thou 
hast  been  weary  of  me."  )83.  small  cattle— rather,  the 
lamb  or  kid,  required  by  the  law  to  be  daily  offered  to  God 
(Exodus  29.38;  Numbers  28.3).  sacrifices- offered  any 
way;  whereas  the  Hebrew  for  holocaust,  or  "burnt  offer- 
ing," denotes  that  which  ascends  as  an  offering  consumed 
by  fire.  I  have  not  caused  tltee  to  serve— i.  e.,  to  render 
the  service  of  a  siave  (Matthew  11. 30;  Romans  8.15;  IJohn 
4.18;  5.3).  offering— bloodless  (Leviticus  2. 1,2).  wearied 
—antithetical  to  v.  22,  "J'hou  hast  been  weary  of  me." 
Though  God  in  the  law  required  such  offerings,  yet  not  so 
as  to  "weary"  the  worshipper,  or  to  exact  them  In  cases 
wliere,  as  in  the  Babylonish  captivity,  they  were  physi- 
cally unable  to  render  them ;  God  did  not  require  them, 
save  In  subordination  to  the  liigher  moral  duties  (Psalm 
50.  8-14 ;  51. 16, 17 ;  Micah  6. 3, 6-8).  24.  bought— for  "  sweet 
cane"  (aromatic  cala7nus)  was  not  Indigenous  to  Pales- 
tine, but  had  to  be  bought  from  foreign  countries  (Jere- 
4niah  6.  20).  It  was  used  among  the  Hebrews  to  make 
the  sacred  ointment  (Exodus  30.  23).  It  Is  often  offered 
as  a  mark  of  hospitality,  filled  — satiated  (Jeremiah 
31. 14).  God  deigns  to  use  human  language  to  adapt 
Himself  to  human  modes  of  thought,  made  me  to 
serve- though  "I  have  not  caused  thee  to  serve"  (v.  23). 
Our  sin  made  tlie  Son  of  God  to  become  "a  servant." 
He  served  to  save  us  from  servile  bondage  (Phlllppians 
2.7;  Hebrews  2.14,  15).  wearied  n»e  —  Though  I  have 
"not  wearied  tiiee"  (v.  23;  see  ch.  1.14).  25.  (Ch.  44.  22.) 
I,  even  I— The  God  against  whom  your  sin  Is  committed, 
and  who  alone  can  and  will  pardon,  for  mine  o-ivn  sake 
—  (Ch.  48.9,11.)  How  abominable  a  thing  sin  is,  since 
It  Is  against  such  a  God  of  grace  I  "Blotted  out"  Is  an 
image  from  an  account-book.  In  whlcli,  when  a  debt  la 
paid,  the  charge  Is  cancelled  or  blotted  out,  not  remember 
.  .  .  sins  — (Jeremiah  31.  31.)  When  God  forgives  He  for- 
gets, t.  e.,  treats  the  sinner  as  If  He  had  forgotten  liissins. 

26.  Put  me  in  remembrance- Remind  me  of  every  plea 
which  tliou  hast  to  urge  before  me  In  thy  defence.  Image 
from  a  trial  (cli.  1. 18;  41.  1).  Our  strongest  plea  is  to  re- 
mind God  of  His  own  promises.  So  Jacob  did  at  Malia- 
naim  and  Peniel  (Genesis  32.  9, 12).  God,  then.  Instead  of 
"pleading  against  us  wltli  His  great  power,"  "will  put 
His  strengtli"  in  us  (Job  23. 6);  we  thus  become  "the  Lord's 
remembrancers"  (ch.  C2.  6,  Margin).  "Declare  God's  right- 
eousness" vindicated  in  Jesus  Cliri6t"that  thou  mayest 
be  justified"  (Romans  3.  26;  cf.  ch.  20.,  and  Psalm  143.  2). 

27.  Ilrst  fatlier— collectively  for  "  most  ancient  ancestors," 
as  the  parallelism  ("teachers")  proves.  [Maurer.]  Or, 
thy  chief  religioiui  jninisters  or  priests,  [Gesenius.]  Adam, 
the  common  father  of  all  nations,  can  hardly  be  meant 
here,  as  it  would  have  been  irrelevant  to  mention  his  sin 
in  an  address  to  the  Jews  specially.  A  braham  is  equally  out 
of  place  here,  as  he  is  everywhere  cited  as  an  example  of 
faithfulness,  not  of  «>j.  However,  taking  the  passage  i« 
Us  ultimate  application  to  the  Churcii  at  large,  Adanj 
may  be  meant,  teachers— K/.,  interxyrctcrs  between  God 
and  man,  the  priests  (Job  83.  23;  Maiachi  2.7).    28.  pro- 

479 


The  Church  Comforted  with  Promises. 


ISAIAH  XLIV. 


The  Vanity  of  Idol-voorshijt. 


faned  tlie  prlncea— (Psalm  89.  39;  Lamentations  2.  2,6,7.) 
I  have  esteemed,  or  treated,  them  as  persons  not  sacred.  I 
have  left  them  to  suffer  the  same  treatment  as  the  com- 
mon people,  stripped  of  their  holy  office  and  in  captivity. 
princes  of  the  gauctnary — "governors  of"  it  (1  Chronicles 
21. 5);  directing  its  holy  services :  priests,  cnrae— Hebrew, 
Clicrim,  a  solemn  anathema,  or  excommunication,  re- 
proaches—(Psalm  123.  3,  4.) 

CHAPTER   XLIV. 

Ver.  1-28.  Continuation  of  the  pkevious  Chapter 
(v.  1-5).  1.  Yet— Though  thou  hast  sinned,  yet  hear  God's 
gracious  promise  as  to  thy  deliverance,  cliosen — (Ch.  41. 
8.)  a.  (Ch.  43.  1,  7.)  formed  .  .  .  from  .  ,  .  womlj— (So  v. 
21;  ch.  49.1,5.)  The  sense  is  similar  to  that  in  ch.  1.  2, 
"  I  have  nourished  and  brought  up  children."  Jesuruii— A 
diminutive  term  of  endearment  applied  to  Israel.  The 
full  title  of  affection  was  Israelun;  contracted  it  became 
Jeslmrun,  witli  an  allusion  to  the  Hebrew  root,  jashar, 
"upright,"  " perfect"  (see  Note  on  "He  that  is  perfect," 
ch.  42. 19)  [Gesenius]  (Deuteronomy  32. 15).  3.  (Ch.  41. 18.) 
lilm  .  .  .  thirsty— rather,  the  land  (ch.  35.  6,  7),  fig.  for  man 
thirsting  after  righteousness  (Matthew  5.  6).  floods— the 
abundant  influences  of  the  Holy  Spirit,  stronger  than 
"water."  spirit— including  all  spiritual  and  tempor.al 
gifts,  as  the  parallel,  "blessing,"  proves  (ch.  11.  2;  32. 15). 
seed— (Ch.  59.  21.)  4.  they —thy  "seed  "  and  "offspring" 
(v.  3).  ns  among— needlessly  Inserted  In  English  Version. 
Ratlier,  "Thy  seed  shall  spring  up  as  unllows  among  the 
£r>-a*sbeside  canals  of  water."  [Horsley.]  Or,  "They  shall 
spring  up  among  the  grass  (t.  e.,  luxuriantly;  for  what 
grows  in  the  midst  of  grass  grows  luxuriantly)  as  willows 
by  the  water-cour.ses,"  which  makes  the  parallel  clauses 
better  balanced.  [Maurer.]  5.  The  third  clause  answers 
in  parallelism  to  the  first,  the  fourth  to  the  second.  I  am 
tlie  Lord's— (Jeremiah  50. 5;  1  Corinthians  6.  19,  20;  2  Cor- 
inthians 8.  5).  call  luimself  by  the  name  of  Jacol) — Tlie 
Gentiles  (as  the  result  of  the  outpouringof  the  Holy  Spirit 
on  Israel,  the  Lord's  "seed,"  first)  shall  join  themselves 
to  the  children  of  Jacob,  in  order  to  worship  tiieir  God  (cf. 
ch.  43. 7 ;  Psalm  49.  11).  Or,  calls,  i.  e.,  invokes  and  celebrates 
the  name  of  Jacob,  attaches  himself  to  his  nation  and  re- 
ligion [Maureu]  (Psalm  24. 6).  subscribe  .  .  .  hand'uuto 
.  .  .  Lord— in  solemn  and  public  covenant,  pledging  him- 
self to  God's  service  (cf.  Nehemiah  9.  38),  before  "wit- 
nesses" (Hebrews  12.  1),  after  the  manner  of  a  civil  con- 
tract (Jeremiah  32. 10, 12,  44).  So  the  Christian  in  the  sac- 
raments. [Barnes.]  i«.,  "shall  All  his  hand  with  let- 
ters (Exodus  32.  15;  Ezekiel  2. 10)  In  honour  of  Jehovah;" 
or  "shall  write  upon  his  hand,  I  am  Jehovah's"  (cf. ch.49. 
16;  Revelation  13.16);  alluding  to  the  puncture  with  ink 
on  the  hand,  whereby  a  soldier  marked  himself  as  bound 
to  his  commander;  and  whereby  the  Christians  used  to 
mark  themselves  with  the  name  of  Christ.  [Lowth.]  The 
former  view  is  simpler,  surname  himself  .  .  .  Israel— 
Maurer  and  Gesenius  interpret  this  as  the  Hebrew  sanc- 
tions, answering  to  their  rendering  of  the  parallel  second 
clause,  "calls  blandly  (speaks  in  honourable  terms  of)  the 
name  of  Isr.ael."  Retaining  English  Version,  we  must,  from 
the  Hebreu  understand  It  thus,  "Surname  himself  by  the 
honourable  name  of  Israel"  (ch.  45.  4).  6.  Here  follows  an 
argument  for  Jehovah,  as  the  only  God,  and  against  the 
idols,  as  vanity  (see  Notes  ch.  41.  4;  43.  1,  10-12).  7.  Who 
but  God  can  predict  future  events  and  declare  also  the 
order  and  time  of  each  (Note  ch.  41.  22,  23;  45.  21)7  call— 
openly  proclaim  (ch.  40.  6)  things  to  come.  [Maurer.]  Or, 
call  forth  the  event;  command  that  it  happen  (ch.  46. 11; 
48. 15).  [Barnes.]  set  ...  in  order — There  is  no  chance 
or  confusion;  all  events  occur  in  the  order  best  fitted  to 
fcubserve  God's  plans,  for  me— It  is  for  God  that  all 
things  exist  and  take  place  (Revelation  4. 11).  But  Mau- 
rer translates,  "  Let  him  set  it  forth  (Job  37.  19)  to  me." 
■tnce  .  .  .  ancient  people — I  have  given  the  Jews  predic- 
tions of  the  future  ever  since  I  appointed  them  as  my 
people  in  ancient  times;  therefore  tliey  were  qualified  to 
be  His  wltnesseo  (v.  8).  As  to  their  being  God's  "ancient 
(everlasting)  people,"  see  Deuteronomy  32.7-8;  Jeremiah 
480 


31.  3 ;  the  type  of  the  redeemed  Church  (Ephesians  1.  4). 
9.  be  afraid  —  lit.,  be  astounded,  or  distracted  wUh  fear. 
from  that  time — viz.,  from  the  time  that  "I  appointed 
the  ancient  people"  (v.  7).  From  the  time  of  Abraham's 
call,  his  family  were  the  depositories  of  the  predictions  of 
the  Redeemer,  whereas  the  promise  of  Cyrus  was  not 
heard  of  till  Isaiah's  time;  therefore,  the  event  to  the  pre- 
diction and  accomplishment  of  which  God  appeals  iu 
proof  of  His  sole  Godhead,  Is  the  redemption  of  man  by  a 
descendant  of  Abraham,  in  whose  person  "the  ancient 
people"  was  first  formally  "appointed."  The  deliverance 
of  the  Jews,  by  Cyrus,  is  mentioned  afterwards  only  as  an 
earnest  of  that  greater  mercy.  [Horsley.]  no  God— 
Hebrew,  tsur,  "  rock"  (Deuteronomy  32.  4),  i.  e.,  a  strong- 
hold to  take  refuge  in,  and  a  solid  foundation  to  build  on, 
9.  (Ch.  40.  18,  20;  41.  29.)  delectable  things— the  idols  in 
which  they  take  such  pride  and  delight,  not  profit — 
(Habakkuk  2. 18.)  they  are  their  own  witnesses — con- 
trasted with,  "Ye  are  my  witnesses"  (v.  8).  "They,"  i.  e., 
both  the  makers  and  the  idols,  are  witnesses  against 
themselves,  for  the  idols  palpably  see  and  know  nothing 
(Psalm  115.  4-8).  that  they  may  be  ashamed— The  conse- 
quence deducible  from  the  whole  previous  argument,  not 
merely  from  the  words  immediately  preceding,  as  in  ch. 
28. 13;  .36. 12.  I  say  all  this  to  show  that  they  are  doomed 
to  perish  with  shame,  which  is  their  only  fitting  end.  10. 
Who?— Sarcastic  question:  "How  debased  the  man  must 
be  who  forms  a  god!"  It  Is  a  contradiction  In  terms.  A 
madej/ori,  worshipped  by  its  maker  (1  Corinthians  8. 4)!  11. 
his  fellows— Tlie  associates  of  him  who  makes  an  idol ;  or 
of  the  idol  (see  Deuteronomy  7. 26 ;  Psal m  115. 8 ;  Hosea  4. 17). 
they  are  of  men — they  are  mortal  men  themselves;  what 
better,  tlien,  can  the  idol  be  than  its  maker?  gathered 
togetli«r  . . .  stand  uj) — as  In  a  court  of  justice,  to  try  the 
Issue  between  God  and  them  (Note,  ch.  41.  1,  21).  yet— 
Avrongly  Inserted  in  English  Version,  The  issue  of  the  trial 
sliall  be, "they  shall  fear,"  <fcc.  13.  tongs— rather,  "pre- 
pareth  (to  be  supplied)  an  axe,"  viz.,  with  wliich  to  cut  down 
the  tree  designed  as  the  material  of  the  idol.  The  "  smith" 
(Hebrew,  workman  in  iron)  here  answers  to  the  "  carpenter" 
(Hebrew,  workman  in  wood).  "  He  worketh  it  (the  axe,  not 
the  idol,  which  was  wood,  not  metal)  in  the  coals,"  &c. 
The  axe  was  wrought,  not  cast.  The  smith  makes  the  axe 
for  the  carpenter,  hungry  .  .  .  drinketh  no  -tvater — so 
eager  is  he  to  expedite  his  work  while  the  iron  is  hot. 
If  the  god  were  worth  any  thing.  It  would  not  let  him 
grow  "faint"  with  hunger  and  thirst.  Williams,  the 
missionary,  states,  that  the  South  Sea  islanders  when 
they  make  an  idol  abstain  from  food  and  drink.  13. 
After  the  smith's  work  in  preparing  the  Instruments 
comes  the  carpenter's  work  in  forming  the  idol,  rule — 
rather,  line.  [Barnes.]  with  a  line — rather,  a  pencil. 
[HoRSLEY.J  Lit.,  red  ochre,  which-  he  uses  to  mark  on  the 
wood  the  outline  of  the  figure.  [Lowth.]  Or  best,  the 
stylus  or  graver,  with  which  the  incision  of  the  outline  is 
made.  [Gesenius.]  planes — Ta,ther,chisels  or  carving  tools, 
for  a  plane  would  not  answer  for  carving,  compass — from 
a  Hebreiv  root,  to  make  a  circle;  by  it  symmetry  of  form  ia 
secured,  according  to  .  .  .  beauty  of  a  man — irony. 
The  highest  idea  the  heathen  could  form  of  a  god  was  one 
of  a  form  like  their  own.  Jerome  says,  "The  more  hand- 
some the  statue  tlie  more  august  the  god  was  thought." 
The  incarnation  of  the  Son  of  God  condescends  to  this  an- 
thropomorphic feeling  so  natural  to  man,  but  in  such  a 
way  as  to  raise  man's  thoughts  up  to  the  infinite  God 
who  "is  a  spirit."  that  it  may  remain  in  .  .  .  house — the 
only  thing  it  was  good  for;  it  could  not  hear  nor  save  (cf. 
Wisdom  13.  15).  14.  Description  of  the  material  out  of 
which  llie  idol  is  formed,  cypress— rather,  from  Hebrew 
root,  to  be  hard,  "  tlie  holm-oak,"  an  evergreen  abundant 
In  Palestine.  [Gesenius.]  strengtheneth— ii7.,  "and  he 
getteth  strength  to  himself  in  the  trees  of  the  forest,"  i.  e., 
he  layeth  In  a  great  store  of  timber.  [Lowth.]  Or, 
"chooseth,"  as  "  raadest  strong  for  thyself,"  i.  e.,  hast 
chosen  (Psalm  80.  15,  17).  [Gesenius.]  But  English  Ver- 
sion  gives  a  good  sense;  "strengtlieueth,"  i.  e.,  rears  to  ma- 
turity; a  meaning  suitable  also  to  the  context  of  Psalm  80. 
15, 17,  where  Israel  is  compared  to  a  vine  pit  ii  ted  by  Je- 


■iUWKUS    UF    JUUEA:     PAKT    of    THK    walls    of     HEBRON. 


TOMU    UF    CYUUS. 


The  People  Exhorted  to  Praise  God. 


ISAIAH   XLV. 


The  Church's  Deliverance  by  Cyrut, 


hovah.    [Maurer.]    rain   .   .   .   nonrishetli  it^Though 
the  mau  planted  the  tree,  yet  he  could  not  make  it  grow. 
In  preparing  to  make  an  idol,  he  has  to  depend  on  tlie 
true  God  for  i-ain  from  heaven  (Jeremiah  14.  22).    15.  Tlie 
same  tree  that  furnishes  the  material  for  the  god  is  in  part 
nscdasfuel  for  afire  to  cook  his  meals  with  and  warm 
himself!    tliereto— rather,  "  he  falleth  down  before  them," 
X.  e.,  such   images.     [Mauueu.J     10.  part  .  .  .  part— not 
distinct  parts,  but  the  same  part  of  the  wood  (cf.  v.  17). 
■  eatetli— t.  e.,  cooks  so  as  to  eat  (i;.  19).    I  have  seen— I  feel 
its  power.    18.  lie— God  hath  given  them  over  to  judicial 
blindness;  not  His  direct  physical,  but  His  providential 
agency  in  administering  His  moral  government,  is  meant 
(eh.  6.  9, 10).    "Shut,"  lit.,  daubed,  plastered  up;   it  is  an 
Eastern  custom  in  some  cases  to  seal  up  the  eyes  of  offend- 
ers.   19.  conslderetli— ii7.,  layeth  it  to  heart  (ch.  42.  25 ;  Jere- 
miah 12.  11).    nbominatloii— the  scriptural  term  for  an 
idol,  not  merely  abominable,  but  the  essence  of  what  is  so, 
in  the  eyes  of  a  jealous  God  (1  Kings  11.  5,  7).    30.  feedetU 
on  asUes— ^(7.,  for  the  idolater  delights  in  what  is  vain 
(Proverbs  1-5. 14;  Hosea  12. 1).    "  Feedeth  on  wind."    There 
is  an  allusion,  perhaps,  also,  to  the  god  being  made  of  a 
tree,  the  half  of  whicli  was  reduced  to  ashes  by  fire  {v.  13,  16, 
17);  the  idol,  it  is  implied,  was  no  better,  and  could,  and 
ought,  to  liave  been  reduced  to  ashes  like  the  other  half. 
deceived  heart— the  heart  and  will  first  go  astray,  then 
the  intellect  and  life  (Romans  1.  28;  Ephesians  4. 18).    He 
in  .  .  .  righthand-isnot  my  handiwork  (tlie  idol)  u self- 
deceit?    31.  Remember— "Be  not  like  the  idolaters  who 
consider  not  in  their  heart"  (v.  19).     these— things  just 
said  as  to  tlie  folly  of  idol-worship,     my  servant — not 
like  the  idolaters,  slaves  to  the  stock  of  a  tree  (v.  19).    See 
t'.  1,  2.     thou  .  .  .  not  .  .  .  forgotten  of  me— Therefore 
</ioi{  oughtest  to  "remember"  me.    33.  blotted  out— the 
debt  of  thy  sin  from  the  account-book  in  which  it  was  en- 
tered (Exodus  33132,  33;  Revelation  20.  12).     as  a  thicU 
eloud— scattered  away  by  the  wind  (Psalm  103. 12).    as  a 
cloud— a  descending   gradation.     Not  only  the  "thick 
cloud"  of  tlie  heavier  "transgressions,"  but  the  "cloud" 
("  vapour"  [Lowth],  not  so  dense,  but  covei-inr/  the  sky  as 
a  mist)  of  the  countless  "sins."    These  latter,  though  not 
tnought  much  of  Ijy  man,  need,  as  much  as  the  former,  to 
be  cleared  away  Ijy  the  Sun  of  righteousness,  else  they 
will    be  a  mist  separating   us  from  heaven    (Psalm   19. 
12, 13;  1  John  1.  7-9).    return  .  .  .  for— The  antecedent  re- 
demption is  the  ground  of,  and  motive  to,  repentance. 
We  do  not  repent  in  order  that  He  may  redeem  us,  but  be- 
cause He  hath  redeemed  us  (Zechariah  12. 10;  Luke  24.  47; 
Acts  3.  IS,  19;.    He  who  believes  in  his  being  forgiven  can- 
not l)ut  love  (Luke  7.  43,  47).    33.  Call  to  inanimate  nature 
to  praise  God;  for  it  also  shall  share  in  the  coming  de- 
liverance from  "the  bondage  of  corruption"  (Romans  8. 
20.21).    done  it— effected  redemption  for  both  the  literal 
and  spiritual  Israel,    loiver  parts,  &c. — antithetical  to 
"heavens;"   "  mountains,"  "  forest,"  and  "  tree,"  are  tlie 
Intermediate  objects  in  .i  descending  gradation  (see  Psalm 
9t).  11,  12).    34-38.  Conflrination  of  His  promises  to  the 
Church  and  Israel,  by  various  instances  of  His  omnipo- 
tence; among  tliese  the  restoration  of  the  Jews  by  Cyrus. 
alot>e — lit.,  Whowasimthmef  ris.,  when  I  did  it;  answer- 
ing to  "by  myself,"  in  the  parallel  clause  (cf.  similar 
phrases,  Hosea  S.  4;  John  5.  30).    [INIaurer.]    35.  tokens 
—prognostics ;  the  pretended  miracles  whicli  they  gave  as 
proofs  of  their  supernatural  powers,    liars — (Jeremiah  50. 
3ti>.    Conjurors;  or,  astrologers;  men  leading  a  retired  con- 
templative life,  in  order  to  study  divination  by  the  signs 
of  the  stars.    [Vitringa.]    bacKwar«l— with   shame  at 
their  predictions  not  being  verified.    "To  turn  away  the 
face"  Is  to  frustrate  defeat-  (ch.  36,  9;   1  Kings  2.1.5).     The 
"  wise  men"  are  the  diviners  who,  when  Babylon  was  at- 
tacked by  Cyrus,  predicted  his  overthrow.    30.  servant 
—In  a  collective  sense,  for  the  prophets  in  general,  who 
foretold  the  return  from  Babylon;   answering  to  "His 
messengers"  (plural,  in  the  parallel  clause).    [Maurer.] 
Antityijically,  and  ultimately,  Messiah,  who  is  the  con- 
summating emliodiment  of  all  the  prophets  and  messen- 
gers of  God  (Malachi  8.  1;  Matthew  21.  34,  36,  37;  John  10. 
36);  hence  the  sinffular,  "  His  servant."    counsel— p red Ic- 
31 


tions;  prophets' coMw*e;«  concern  the  future  (ef.  "counsel- 
lor," ch.  41.  28).  Jerusalem— regarded  prophetically,  as 
lying  in  ruins.  37.  Referring  to  the  Euphrates,  which 
was  turned  into  a  different  channel,  close  to  Babylon,  by 
Cyrus,  who  thereby  took  the  city.  "  The  deep"  is  applied 
to  Euphrates  as  "sea"  (Jeremiah  51.  32,  36).  "Rivers" 
refers  to  the  artificial  canals  from  the  Euphrates  made  to 
irrigate  the  country;  when  it  was  turned  off'  into  a  differ- 
ent bed,  viz.,  a  lake,  forty  miles  square,  which  was  origin- 
ally formed  to  receive  the  superfluous  water  in  an  inunda- 
tion, the  canals  became  dry.  38.  my  shepherd— type  of  ^. 
Messiah  (ch.  40.  11;  Psalm  23.  1;  77.  20;  Ezekiel  34.  23).  all 
my  pleasure- so  Messiah  (ch.  42.1;  53.  10).  Tiiis  is  the 
first  time  Cyrus  is  named  expressly;  and  that,  150  years 
before  tlie  time  wlien  in  550  b.  c.  he  began  his  reign.  The 
name  comes  from  the  Persian  Kharschid,  "  the  sun ;"  kings 
often  taking  their  names  from  tlie  gods ;  the  sun  was  wor- 
shipped as  a  god  in  Persia,  saying— rather,  "and  t^^at 
saith;"  construed  with  God,  not  witli  Cyrus.  God's  word 
is  instantaneously  efficient  in  accomplishing  his  will,  to 
.  .  .  to — or,  "o/  Jerusalem  .  .  .  of  the  temple,"  as  previ- 
ously, tlie  same  Hebrew  word  is  translated,  "  of  Cyrus." 
[Barnes.]  English  Version  is  more  graphic.  Cyrus,  ac- 
cording to  JoSEPHU.s,  heard  of  this  prophecy  of  Isaiah 
delivered  so  long  before ;  hence  he  was  induced  to  do  that 
which  was  so  contrary  to  Oriental  policy,  to  aid  in  restor- 
ing the  captive  Jews  and  rebuilding  their  temple  aud 
city. 

CHAPTER    XLV. 

Ver.  1-25.  The  Subject  of  the  Deliverance  by 
Cyrus  is  followed  up  (v.  1-7).  These  seven  verses  should 
have  been  appended  to  last  cliapter,  and  the  new  chapter 
should  begin  with  v.  8,  "Drop  down,"  &c.  [Horsley.] 
Reference  to  the  deliverance  by  Messiah  often  breaks  out 
from  amidst  the  local  and  temporary  details  of  the 
deliverance  from  Babylon,  as  the  great  ultimate  end  of 
the  propliecy.  1.  his  anointed— Cyrus  is  so  called  as 
being  set  apart  as  king,  by  God's  providence,  to  fulfil  His 
special  purpose.  Though  kings  were  not  anointed  in 
Persia,  the  expression  is  applied  to  him  in  reference  to 
tlie  Jeivish  custom  of  setting  apart  kings  to  tlie  regal 
office  by  anointing,  right  hand  .  .  .  holden  —  image 
from  sustaining  a  feeble  person  by  holding  his  right  hand 
(ch.  42.  6).  subdue  nations — viz.,  the  Cilicians,  Syrians, 
Babylonians,  Lydians,  Bactrians,  &c. ;  his  empire  extended 
from  Egypt  and  the  Mediterranean  to  the  Indian  Ocean, 
and  from  Ethiopia  to  the  Buxine  Sea.  loose  .  .  .  loins — 
i.  e.,  tlie  girdle  off"  the  loins;  and  so  enfeeble  them.  Th« 
loose  outer  robe  of  the  Orientals,  when  girt  fost  round  the 
loins,  was  the  emblem  of  strength  and  preparedness  for 
action;  ungii't,  was  indicative  of /eeWewess  (.Job  3S.  3;  12. 
21);  "weakcneth  the  strength  of  the  mighty"  (Margin), 
"  looseth  the  girdle  of  tlie  strong."  The  joints  of  Belshazzar's 
towis,  we  read  in  Daniel  b.  Q,  were  loosed  Av.v\r\Q  the  siege 
by  Cyrus,  at  the  sight  of  the  mysterious  handwriting  on 
the  palace  walls.  His  being  taken  by  surprise,  unaccoutred. 
Is  here  foretold,  to  open  .  .  .  gates— In  the  revelry  in 
Babylon  on  the  night  of  its  capture,  the  inner  gates, 
leading  from  the  streets  to  the  river,  were  left  open,  for 
there  were  walls  along  each  side  of  the  Euphrates  with 
gates,  which,  had  they  been  kept  shut,  would  have 
hemmed  the  invading  hosts  in  the  bed  of  the  river,  where 
the  Babylonians  could  have  easily  destroyed  them.  Also, 
the  gates  of  the  palace  were  left  open,  so  that  there  was 
access  to  every  part  of  the  city;  and  such  was  its  extent, 
that  they  who  lived  in  the  extremities  were  taken  pris- 
oners before  the  alarm  reached  the  centre  of  the  palace. 
[Herodotus,  1.  sec.  191],  3.  crooked  .  .  .  straight- (ch. 
40.  4),  rather,  "  maketh  mountains  plain"  [Lowth],  t.  e., 
clear  out  of  thy  way  all  opposing  persons  and  things. 
The  Kkri  reads  as  In  r.  13,  "make  straight"  (Margin), 
gates  of  tfrass— (Psalm  107.  16.)  Herodotus,  1.  sec.  179, 
says,  Babylon  had  100  massive  gates,  twenty-five  on  each 
of  the  four  sides  of  the  city,  all,  as  well  as  their  posts,  of 
brass.  I)ars  of  iron— with  which  tlie  gates  were  fastened. 
3.  treasures  of  darkness — i.  e.,  hidden  in  subterranean 
places;  a  common  Oriental  practice.  Sorcerers  pretended 

481 


G>>d,  by  His  Omnipotency, 


ISAIAH  XLV. 


Chcdlengeth  Obedience  to  Him. 


to  be  able  to  sbow  where  such  treasures  were  to  be  found ; 
in  opposition  to  their  pretensions,  God  says,  He  will 
really  give  hidden  treasures  to  Cyrus  (Jeremiah  50.  37;  51. 
13).  Pliny,  H.  N.,  33.  3,  says  that  Cyrus  obtained  from  the 
conquest  of  Asia  34,000  pounds  weight  of  gold,  besides 
golden  vases,  and  500,000  talents  of  silver,  and  the  goblet 
of  Semiramis,  weighing  fifteen  talents.  tUat  tlion  may- 
est  Unow—viz.,  not  merely  that  He  was  "the  God  of 
Israel,"  but  that  He  was  Jehovah,  the  true  God.  Ezra  1. 
1,  2  shows  that  the  correspondence  of  the  event  with  the 
prediction  had  the  desired  effect  on  Cyrus,  ^vliich  call 
.  ,  .  thy  name— so  long  before  designate  thee  by  name 
(ch.  43.  1).  4:.  (iS'^oie,  ch.  41.  8;  4:^.  14.)  siiviiamed—t.  e.,  des- 
ignated to  carry  out  my  design  of  restoring  Judah  (see 
Note,  ch.  44.  5;  44.  28;  45.  1).  Maurer  here,  as  in  ch.  44.  5, 
translates,  "I  have  addressed  thee  by  an  honourable  name." 
liast  not  kno-^vn  tAe— previous  to  my  calling  thee  to  this 
ofl^ce;  after  God's  call,  Cyrus  did  know  Him  in  some 
degree  (Ezra  1.  1-3).  5.  (Ch.  42.  8;  43.  3,  11;  41.  8;  46.9.) 
girded  tliee— whereas  "  I  will  loose  (the  girdle  off)  the 
loins  of  kings"  {v.  1),  strengthening  thee,  but  enfeebling 
them  before  thee,  tliougli  .  .  .  not  Itno^vn  me — (v.  4.) 
God  knows  His  elect  before  they  are  made  to  know  Him 
(Galatians  4.  9;  John  15.  16).  6.  From  the  rising  to  the 
setting  of  the  sun,  i.  e.,  from  cast  to  west,  the  whole  habit- 
able world.  It  is  not  said,  "  from  7iorth  to  south,"  for  that 
would  not  imply  the  habitable  world,  as,  "  from  east  to 
west"  does  (Ezra  1. 1,  &c).  The  conquest  of  Jerusalem,  by 
Babylon,  the  capital  of  tlie  world,  and  the  overthrow  of 
Babylon  and  restoration  of  the  Jews,  by  Cyrus,  who 
expressly  acknowledged  himself  to  be  but  the  instrument 
in  God's  hands,  were  admirably  suited  to  secure,  through- 
out the  world,  the  acknowledgment  of  Jehovah  as  the 
only  true  God.  7.  form  .  .  .  create —  Yatzar,  to  give 
"  form"  to  previously-existing  matter.  Bara,  to  "  create" 
from  nothing  the  chaotic  dark  material,  liglit  .  .  . 
darkness— ^(7.  (Genesis  1.  1-3),  emblematical  also,  •pros- 
perity to  Cyrus,  calamity  to  Babylon  and  the  nations  to  be 
vanquished.  [Grotius.]  Isaiah  refers  also  to  the  Oriental 
belief  in  two  coexistent,  eternal  principles,  ever  strug- 
gling with  each  other,  light  or  good,  and  darkness  or  evil, 
Oromasden  and  Ahrimanen.  God,  here,  in  opposition, 
asserts  His  sovereignty  over  both.  [Vitringa.J  create 
evil— not  moral  evil  (James  1.  13),  but  in  contrast  to 
"peace"  in  tlae  parallel  clause,  luar,  disaster  (cf.  Psalm  65. 
7;  Amos  3.6).  8.  Drop — vis.,  the  fertilizing  rain  (Psalm 
65.  12).  skies  —  clouds.  Lower  than  the  "heavens." 
rigiiteousuess — i,  p.,  the  dews  of  the  Holy  Spirit,  whereby 
"rigliteousness"  shall  "spring  up."  (See  latter  end  of 
the  verse.)  eartli- ^17.  for  the  hearts  of  men  on  it,  opened 
for  receiving  tlie  truth  by  the  Holy  Ghost  (Acts  16.  14). 
them — the  earth  and  the  heavens.  Horsley  prefers  witli 
Queen  Elizabeth's  Bible,  "Let  the  earth  open,  and  let  sal- 
vation and  justice  groiv  forth  ;  let  it  bring  them,  forth  together; 
I  the  Lord  have  created  /uw"  (y.  13).  Maurer  translates, 
"Let  all  kinds  of  salvation  (prosperity)  be  fruitful" 
(Psalm  72.  3,  6,  7).  The  revival  of  religion  after  the  return 
from  Babylon  suggests  to  the  prophet  the  diffusion  of 
Messiah's  gospel,  especially  in  days  still  future;  hence  the 
elevation  of  the  language  to  a  pitch  above  what  is  appli- 
cable to  the  state  of  religion  after  the  return.  O.  Antici- 
pating tlie  objections  which  the  Jews  miglit  raise  as  to 
why  God  permitted  their  captivity,  and  when  He  did 
restore  them,  why  He  did  so  by  a  foreign  prince,  Cyrus, 
not  a  Jew  (ch.  40.  27,  &c.),  but  mainly  and  ultimately,  the 
objections  about  to  be  raised  by  the  Jews  against  God's 
sovereign  act  in  adopting  the  whole  Gentile  world  as  His 
spiritual  Israel  (v.  8,  referring  to  this  ca^/ioJie  diffusion  of 
the  gospel),  as  if  it  were  an  infringement  of  their  nation's 
privileges;  so  Paul  expressly  quotes  it,  Romans  9.  4-8, 11- 
21.  Let  .  .  .  strive— Not  in  the  Hebrew;  rather,  in  appo- 
sition witli  "him,"  "A  potslierd  among  the  potsherds  of 
the  earth  !"  A  creature  fragile  and  worthless  ^s  thefrag- 
nwni  of  an  earthern  vessel,  amongst  others  equally  so,  and 
yet  presuming  to  strive  with  his  Maker!  English  Version 
implies,  it  is  appropriate  for  man  to  strive  with  man,  in 
opposition  to  2  Timothy  2.  24.  [Gesenius.]  thy  .  he- 
shall  Ihv  work  say  of  thee,  He,&c.?  10.  If  it  be  wrong  for 
482 


a  child,  born  in  less  favourable  circumstances,  to  upbraid 
his  parents  with  having  given  him  birth,  a  fcn-tiori,  \t  is, 
to  upbraid  God  for  His  dealings  with  us.  Rather  translate, 
"a  father.  .  .  a  woman."  The  Jews  considered  themselves 
exclusively  God's  children,  and  were  angry  that  God 
should  adopt  the  Gentiles  besides.  Woe  to  him  who  says 
to  one  already  a  father,  Why  dost  thou  beget  other  chil- 
dren? [HoRSiiEY.]  11.  Ask  .  .  .  command— Instead  of 
striving  with  me  in  regard  to  my  purposes,  your  wisdom 
is  in  prayer  to  ask,  and  even  command  me,  in  so  far  as  it  Is 
for  my  glory,  and  for  your  real  good  (Mark  11.  24;  John  16. 
2S,  13,  latter  part  of  the  verse  ;  1  John  3.  22).  sons— (Ch.  54. 
13;  G.alatians3. 26.)  vk-orkof  my liand— spiritually (Eph©* 
sians  2.  10);  also  literal  Israel  (ch.  60.  21).  Maurer  trans' 
laics,  instead  of  "  command, "ieave  it  to  me,  in  my  dealings 
concerning  my  sons  and  concerning  the  work  of  my 
hands,  to  do  what  I  will  with  my  own.  Lowth  reads  it 
interrogatively.  Do  ye  presume  to  question  me  and  dic- 
tate to  me  (seen.  9,  10)?  The  same  sense  is  given,  if  the 
words  be  taken  in  ironj'.  Bat  English  Version  is  best, 
13.  The  same  argument  for  prayer,  drawn  from  God's 
omnipotence  and  consequent  power,  to  grant  any  re- 
quest, occurs  (ch.  40.  26-31).  I,  even  my  hands— So  Hebrew 
(Psalm  41.  2),  "Thou  .  .  .  thy  hand"  (both  nominatives, 
in  apposition).  13.  him— Cyrus,  type  of  Messiali,  who 
redeems  the  captives  of  Satan  "  without  money  and  with- 
out price"  (ch.  55. 1),  "  freely"  (gratuitously)  (ch.  52.  3 ;  61. 1 ; 
Zechariah  9.  11 ;  Romans  3.  24).  in  righteonsness— to  ful- 
fil my  righteous  purpose  (iVo^e,  ch.  41.  2;  42.6;  Jeremiah 
23.  6).  14r.  The  language  but  cursorily  alludes  to  Egypt, 
Ethiopia,  and  Seba,  being  given  to  Cyrus  as  a  ransom  in 
lieu  of  Israel  whom  he  restored  (ch.  43.  3),  but  mainly  and 
fully  describes  the  gathering  in  of  the  Gentiles  to  Israel  (Act* 
2. 10,  11 ;  8.  27-38),  especially  at  Israel's  future  restoration 
(ch.2.  2;  14.1,2;  19.18-22;  60.3-14;  49.23;  Psalm  68.31;  72. 
10, 11).  labour — wealth  acquired  by  labour  (Jeremiah  8. 
24).  Sabeans  .  .  .  of  stature- the  men  of  Meroe,  in  Upper 
Egypt.  Herodotus  (3.  30)  calls  the  Ethiopians  "  the  tall- 
est of  men"  (Note,  ch.  18.  2;  1  Chronicles  11.23).  tbee— 
Jerusalem  ("my  city,"  v.  13).  in  chains  — (Psalm  149. 
8.)  "The  saints  shall  judge  the  world"  (1  Corinthians  6. 
2)  and  "rule  the  nations  witli  a  rod  of  iron"  (Zecha- 
riah 4. 12-19;  Revelation  2.  26,  27).  The  "chains,"'  in  the 
case  of  the  obedient,  shall  be  the  easy  yoke  of  Messiah ; 
as  "the  sword  of  the  Spirit"  also  is  saving  to  the  be- 
liever, condemnatory  to  the  '^'-Vliever  (John  12.  48;  He- 
brews 4.  12;  Revelation  19. 15).  God  Is  in  thee— (Jeremiah 
3. 19.)  15.  God  that  hidest  thyself— HoRSLEY,  after  Je- 
rome, explains  this  as  the  confession  of  Egypt,  &c.,  that 
God  is  concealed  in  human  form  in  the  person  of  Jesus. 
Rather,  connected  with  v.  9,  10,  the  prophet,  contemplat- 
ing the  wonderful  issue  of  the  seemingly  dark  counsels 
of  God,  implies  a  censure  on  those  who  presume  to  ques- 
tion God's  dealings  (ch.  5-5. 8,  9;  Deuteronomy  29. 29).  Faith 
still  discerns,  even  under  the  veil,  the  covenant-keeping 
God  of  Israel  the  Saviour  (ch.  8.  17).  16.  asliamed— diso^- 
pointedin  their  expectation  of  help  from  their  idols  (Note, 
ch.  42.  17;  Psalm  97.  7).  17.  in  tlie  Lord— (v.  24,  25),  con- 
trasted with  the  idols  which  cannot  give  even  temporary 
help  (v.  16) ;  in  Jehovah  there  is  everlasting  salvation  (ch.  26. 4). 
not  .  .  .  asliamed— opposed  to  the  doom  of  the  Idolatei's, 
who,  in  the  hour  of  need,  shall  be  "ashamed"  (Note,  v.  16). 
18.  (Note,  v.  12.)  not  in  vain  [but]  to  be  inliabited— There- 
fore, Judah,  lying  waste  during  the  Babylonish  captivity, 
shall  be  peopled  again  by  the  exiles.  The  Jews,  from  this 
passage,  infer  that,  after  the  resurrection,  the  earth  shall 
be  inhabited,  for  there  can  be  no  reason  why  the  earth 
should  tJien  exist  in  vain  any  more  than  now  (2  Peter  3. 
13).  19.  not  ,  .  .  secret— not  like  the  heathen  oracles, 
which  gave  their  responses  from  dark  caverns,  with 
studied  obscurity  (ch.  48.  16).  Christ  plainly  quotes  these 
words, therebyidentifyingHimself  with  Jehovah  (TohnlS, 
20).  I  said  not .  ,  .  Seek  ...  in  vain — When  I  commanded 
you  to  seek  me  (Jehovah  did  so,  v.  11,  "Ask  me,"  &c.),  it 
was  not  in  order  that  ye  might  be  sent  empty  away  (Deu- 
teronomy 32. 47).  Especially  in  Israel's  time  of  trial,  God's 
interposition,  in  behalf  of  Zion  hereafter,  is  expressly 
stated  as  about  to  be  the  answer  to  prayer  (ch.  62.  6, 7-10; 


Babylon's  Idols  could  not  Save  her. 


ISAIAH  XLVI,  XLVII. 


Ood  Savetit  His  People  to  the  EpA. 


PBalm  102. 13-17, 19-21).  So  In  the  case  of  all  believers,  the 
spiritual  Israel,  rlghteonsness— what  is  veracious:  not 
in  the  equivocal  terms  of  heatlien  responses,  fitly  symbol- 
izftl  by  tlie  "dark  places"  from  wliich  tliey  were  uttered. 
rigiit — true  (Note,  cli.  41.  26).  20.  escaped  of  the  nations 
— those  of  the  nations  who  shall  have  escaped  the  slaughter 
inflicted  by  Cyrus.  Now,  at  last,  ye  shall  see  the  folly  of 
"praying  to  a  god  that  cannot  save"  (v.  16).  Ultimately, 
those  tliat  sliall  be  "left  of  all  the  nations  which  shall 
come  against  Jerusalem"  are  meant  (Zecharlah  14.  16). 
Tliey  shall  then  all  be  converted  to  the  Lord  (ch.  06.  23,  24; 
Jeremiah  3. 17 ;  Zechariah  8. 20-23).  31.  Challenge  the  wor- 
shippers of  idols  (ch.  41.  1).  take  counsel  together— as  to 
the  best  arguments  wherewith  to  defend  the  cause  of  idol- 
atry, who  .  .  .  from  that  time— (Ch.  41.  22,  23;  Note,  ch. 
44. 8.)  Which  of  tlie  idols  lias  done  what  God  h&th,  viz.,  fore- 
told, primarily  as  to  Cyrus;  ultimately  as  to  the  final  res- 
toration of  Israel  hereafter  ?  The  idolatry  of  Israel  before 
Cyrus'  time  will  have  its  counterpart  in  the  Antichrist 
and  the  apostasy,  which  shall  precede  Christ's  manifesta- 
tion, just  .  .  .  and  .  .  .  Savioux- — righteous  in  keeping 
His  promises,  and  therefore  a  Saviour  to  His  people. 
Not  only  is  it  not  inconsistent  with,  but  it  is  tlie  result 
of.  His  righteousness,  or  justice,  that  He  sliould  save  His  re- 
deemed (ch.  42.  0,  21 ;  Psalm  85.  10,  11 ;  Romans  3.  26).  23. 
liOok  .  .  .  and  be  ye  saved — The  second  imperative  ex- 
presses the  result  whieli  will  follow  obedience  to  the  first 
(Genesis  12. 18) ;  ye  shall  be  saved  (John  3.  14,  15).    Numbers 

21.  9:  "  If  a  serpent  had  bitten  any  man,  wlien  he  beheld 
the  serpent  of  brass  lie  lived."  What  so  simple  as  a  look? 
Not  do  something,  but  look  to  tlie  Saviour  (Acts  16.  30,  31). 
Believers  look  by  faith,  the  eye  of  the  soul.  The  look  is 
that  of  one  turning  (see  Margin)  to  God,  as  at  once  "Just 
and  the  Saviour"  (v.  21),  i.  c.,  the  look  of  conversion  (Psalm 

22.  27).  33.  s-»vorn  by  myself— equivalent  to,  "As  I  live," 
as  Romans  14.  11  quotes  it.  So  Numbers  14.  21.  God  could 
swear  by  no  greater,  therefore  swears  by  Himself  (He- 
brews 6.  13,  10).  •word  ...  In  righteousness — rather, 
"the  t)-ut/i  {Note,  V.  10)  is  gone  forth  from  my  mouth,  the 
word  (of  promise),  and  it  shall  not  return  (/.  e.,  which  shall 
not  be  revoked)."  [Lowth.]  But  the  accents  favour  Eng- 
lish Version,  tongue  .  .  .  swear — viz.,  an  oath  of  allegi- 
ance to  God  as  their  true  King  (Note,  ch.  19.  18;  65.18). 
Yet  to  be  fulfilled  (Zechariah  14.  9).  ai.  Rather,  "  Only  in 
Jeh<)vah  shall  men  say  o/»«e  (this  clause  is  parenthetical), 
is  there  righteousness"  (which  includes  salvation,  v.  21,  "a 
just  God  and  a  Saviour,"  ch.  40.  13),  &c.  [Maurer.J 
strength — viz.,  to  save,  shall  men  come — Those  who 
have  set  tliemselves  up  against  God  shall  come  to  Him 
in  penitence  for  the  past  (cli.  19.  22).  ashamed— (v.  16 ;  ch. 
54.17;  41.11.)  35.  oU  .  .  .  Israel — the  spiritual  Israel 
(Romans  2.  29)  and  the  literal  Israel,  i.  c,  the  final  rem- 
nant which  shall  all  be  saved  (v.  17;  Rtimans  11.  20).  jus- 
tified—treated as  if  they  were  just,  through  Christ's  right- 
eousness and  death  (Jeremiah  23.  6).  glory— lit.,  sing  in 
His  praise  (Jeremiah  9.  24;  1  Corinthians  1.  31). 

CHAPTER  XLVI. 

Ver.  1-13.    Babylon's  Idols  could   not  Save  them- 

SELVKS,  MUCH  LliSS  HEK.     BUT  GOD  CAN  AND  WILL  SAVE 

Iskakl;  Cyuus  is  His  instrument.  1.  Bel— The  same 
as  the  Phcenician  Ba.il,  i.e.,  lord,  the  chief  god  of  Baby- 
lon; to  it  was  dediciited  llie  celebrated  tower  of  Baby- 
lon, ill  the  centre  of  one  of  tlie  two  parts  into  whicli 
the  city  was  divided,  the  palace  being  in  the  centre  of 
the  other.  Identical  with  the  sun,  worshipped  on  turrets, 
housetops,  and  other  high  places,  so  as  to  be  nearer  the 
lieaveuly  hosts  (Saba)  (Jeremiah  19.  13;  32.29;  Zephaniah 
1.  5).  Oesenius  identifies  Rel  with  the  planet  Jupiter, 
which,  with  the  planet  Venus  (under  the  name  Astarte 
or  Asturoth),  was  worshipped  in  the  East  as  the  god  of 
fortune,  the  most  propitious  star  to  be  born  under  (Note, 
ch.  65.  11).  According  to  the  Apocryphal  book,  Bel  and 
the  Dragon,  Bel  wiis  cast  down  by  Cyrus,  bo^veth  .  .  . 
■toopeth— falleth  prostrate  (ch.  10.4;  1  SamuelS.  3,  4; 
Psalm  20.  8).  Kebo— The  planet  Mercury  or  Hermes,  in 
astrology.    The  scribe  of  heaven,  answering  to  the  Egyp- 


tian Anubis.  The  extensive  worship  of  it  is  shown  by 
the  many  proper  names  compounded  of  it:  Neb-iicliadnez- 
zar,  Neb-uzaradan,  Nab-onassar,  &c.  •»vere  upon— t,  e., 
were  a  burden  (supplied  from  the  following  clause)  upon.  It 
was  customary  to  transport  the  gods  of  the  vanquished  to 
the  land  of  the  conquerors,  who  thought  thereby  the  more 
effectually  to  keep  down  the  subject  people  (1  Samuel  5. 
l,&c.;  Jeremiah  48. 7  ;  49.3;  Daniel  11.  8).  carriages- in 
the  Old  English  sense  of  the  things  carried,  the  images  borne 
by  you:  the  lading  (Acts  21.  15),  "carriages,"  not  the  vehi- 
cles, but  the  baggage.  Or,  the  images  ivhich  used  to  be 
carried  by  you  formerly  in  your  solemn  processions. 
[Maurer.]  Avere  heavy  loaden— rather,  are  put  as  a  load 
o»i  the  beasts  of  burden.  [Maurer.]  Horsl.ey  tra?islates, 
"They  who  should  have  been  your  carriers  (as  Jehovah  is 
to  His  people,  V.  3,  4)  are  become  burdens"  (see  Note,  v.  4). 
3.  deliver — from  the  enemies'  hands,  burden— their 
images  laid  on  the  beasts  (v.  1).  themselves— the  gods,  here 
also  distinguished  from  their  images.  3.  in  contrast  to 
what  precedes :  Babylon's  idols,  so  far  from  bearing  its 
people  safely,  are  themselves  borne  off,  a  burden  to  the 
laden  beast;  but  Jehovah  bears  His  people  in  safety  even 
from  the  womb  to  old  age  (ch.  63.9;  Deuteronomy  32.  11; 
Psalm  71.  6. 18).  God  compares  Himself  to  a  nurse,  ten- 
derly carrying  a  child;  contrast  Moses'  language  (Num- 
bers 11.  12).  4.  old  age— As  your— you— you,  are  not  in  tho 
Hebrew,  the  sentiment  is  more  general  than  English  Ver- 
sion, though  of  course  \tincludes  tho  Jews  from  the  infancy 
to  the  more  advanced  age  of  their  history  (ch.  47.  6).  I  am 
he— i.e.,  the  same  (Psalm  102.  27;  John  8.  24;  Hebrews  13. 
8).  I  -ivill  bear  .  .  .  carry— Not  only  do  I  not  need  to  be 
borne  and. carried  myself,  as  the  idols  (v.  1).  5.  (Ch.  40. 18, 
25.)  6.  (Ch.  40.  19,  20;  41.  7.)  They  lavish  gold  out  of  their 
purses,  and  spare  no  expense  for  their  idol.  Their  profuse- 
ness  shames  the  niggardliness  of  professors  who  worship 
God  with  what  cost  them  nothing.  Sin  is  always  a  costly 
service.  7.  cry.  .  .  can  .  .  .  not  .  .  .  save— (Ch.  45. 20,  with 
which  contrast  v.  19.)  8.  sho-w  yourselves  men— renouncts 
the  childishness  of  idolatry  as  shown  in  what  precedes  (I 
Corinthians  14.  20;  16.  13;  Ephesians  4. 14).  In  order  lo  be 
manly  we  must  be  godly:  for  man  was  made  "  in  the  image 
of  God,"  and  only  rises  to  his  true  dignity  when  joined  to 
God  ;  virtue  is  derived  from  the  Latin  vir,  "  a  man."  bring 
...  to  mind — rather,  lay  it  to  heart,  transgressors— ad- 
dressed to  the  idolaters  among  the  Jews.  9.  former — viz., 
proofs  of  the  sole  Godship  of  Jehovah,  from  predictions 
fulfilled,  and  interpositions  of  God  in  behalf  of  Israel  (ch. 
4;5.  5).  10.  (Ch.  45.  21;  41.  22,  23;  44.  26.)  yet— not  in  the 
Hebrew.  JVarwtof^e,  "  What  had  not  been  done."  [Hor- 
SLEY.J  do  all  my  pleasure— (Ch.  53. 10;  Romans  0. 19.)  11^ 
ravenous  bird — Cyrus  so  called  on  account  of  the  rapidity 
of  his  marches  from  the  distant  regions  of  Persia  to  pounce 
on  his  prey  (see  Notes,  ch.  41. 2,  25;  Jeremiali  49.  22;  Ezekiel 
17.  3).  The  standard  of  Cyrus,  too,  was  a  golden  eagle  on  a 
spear  (see  the  heathen  historian,  Xenophon,  7.,  where 
almost  the  same  word  is  used,  aetos,  as  here,  ayit).  ex- 
ecuteth  my  counsel — (Ch.  44.  28;  45.  13.)  Babylon  repre- 
sents, mystically,  the  apostate  faction :  the  destruction  of 
its  idols  symbolizes  the  future  general  extirpation  of  all 
idolatry  and  unbelief,  purposed  .  .  .  also  do  it — (Ch.  43. 
13.)  13.  stout-liearted— stubborn  in  resisting  God  (Psalm. 
76.5;  Acts  7.51.)  far  from  rigliteousness — (Ch.  59.  9;  Ha- 
bakkuk  2.  4.)  13.  near — antithetical  to  "  far"  {v.  12;  ch.  51. 
5;  56.  1;  61.  10,  11;  Romans,  10.  6-S).  rIghU-ousuess  — an- 
swering to  "salvation"  in  the  parallel  clause;  therefore  it 
means  here,  my  righteous  deliverance;  righteous,  because 
proving  the  truth  oi  God's  promises,  and  so  contrived  as 
to  not  compromise,  but  vindicate.  His  righteousness  (ch, 
42.21;  Romans  3.  26.)  Zion  .  .  .  my  glory— rather,  "  I  wil^ 
give  salvation  in  Zion;  to  Israel  (I  will  give)  my  glory.' 
[HoRSLEY,  with  Queen  Elizabeth's  Bible.]  (Ch.  63.  H ; 
P.salml4.  7;  Luke  2.  32.) 

CHAPTER    XLVII. 

Ver.  1-15.  The  Destruction  of  Babylon  is  repre- 
sented UNDER  the  Image  of  a  Royal  Virgin  brought 
DOWN  IN  A  Moment  from  her  Magnificent  Throne  to 


Judgments  upon  Babylcni  ana  Chaldea. 


ISAIAH   XLVni. 


The  Revelation  of  the  Prophecies. 


THE  EXTREME  OF  DEGRADATION.     1.  In  tUc  dlist— (JYoiC, 

ch.  3.  2(j;  Job  2.  13;  Lamentations  2.   10).     virgin  — i.  <?., 
\\iivetoUn-e,uncaptured.    [Herodotus,  1. 191.]  dangJitcrof 
Baloj'lon— Babylon  and  its  inhabitants  {Nol.es,  ch.  1.  8;  37. 
2J).    no  tlirone— The  seat  of  empire  was  transferred  to 
Khushan.    Alexander  Intended  to  have  made  Babylon  his 
seat  of  empire,  but  Providence  defeated  his  design.    He 
soon  died  ;  and  Seleucia,  being  built  near,  robbed  it  of  its 
inhabitants,  and  even  of  its  name,  which  was  applied  to 
Soleucia.  tlelicate— alluding  to  the  effeminate  debauchery 
and  prostitution  of  all  classes  at  banquets  and  religious 
rites.    [Cltrtius,  5. 1;  Herodotus,  1.  199;  Baruch,  G.  43.] 
8.  millstones  — like  the  querns  or  hand-mills,  found  in 
this  country,  before  the    invention  of  water-mills  and 
Aviud-mills  :  a  convex  stone,  made  by  the  hand  to  turn  in 
a  concave  stone,  fitted  to  receive  it,  the  corn  being  ground 
between  them:  the  office  of  a  female  slave  in  the  East; 
juost  degrading  (Job  31. 10 ;  Matthew  21.  41).    nncover  tl»y 
loclss— rather,  "  take  off  thy  veil"  [Horsley]  :  perhaps  the 
removal  of  the  plaited  hair  worn  round   the  women's 
temples  is  included;  it,  too,  is  a  covering  (1  Corinthians  11. 
35);  to  remove  it  and  the  veil  is  the  badge  of  the  lowest 
female  degradation;  in  the  East  the  head  is  the  seat  of 
female  modesty;  the/acc  of  a  woman  is  seldom,  the  whole 
head  never  almost,  seen  bare  (Note,  ch.  22.  8).    make  bare 
tlie  leg— rather,  "  lift  up  (lit.,  uncover;  as  in  lifting  up  the 
train  the  leg  is  uncovered)  ihy Jloxuing  train."    In  Mesopo- 
tamia, women  of  low  rank,  as  occasion  requires,  wade 
across  tlie  rivers  with  stript  legs,  or  else  entirely  put  off 
their  garments  and  swim  across.    "Exchange  thy  rich, 
loose,  queenly  robe,  for  tlie  most  abject  condition,  that  of 
one  going  to  and  fro  through  rivers  as  a  slave,  to  draw 
■water,"  &c.    nncover  .  .  .  tliigU— gather  up  the  robe,  so 
us  to  wade  across.    3.  not  meet  ...  as  a  jnan— rather,  "I 
will  not  meet  a  man,"  i.  e.,  suffer  man  to  intercede  with  me — 
give  man  an  audience.    [Horsley.]    Or,  "  I  will  not  make 
peace  with  any  man,"  before  all  are  destroyed.    Lit.,  strike 
a  league  v/ith ;  a  phrase  arising  from  the  custom  of  striking 
hands  together  in  making  a  compact  [Maurer]  {Note, 
Proverbs  17. 18;  22.  26;  11. 15,  Margin).    Or  else  from  striking 
the  victims  sacrificed  in  making  treaties.    4.  As  for — 
rather  supply,  "  Thus  salth  our  Redeemer."    [Maurer.] 
LowTU  supposes  this  verse  to  be  the  exclamation  of  a 
chorus  breaking  in  with  praises,  "Our  Redeemer!    Jeho- 
vah of  hosts,"  &c.  (Jeremiah  50.34).    5.  Sit— The  posture 
of  mourning  (Ezra  9.  4;  Job  2.  13;  Lamentations  2.  10). 
darkness- mourning   and    misery  (Lamentations  3.  2; 
Jlicah  7.  8).     lady  of  kingdoms — mistress  of  the  world 
(ch.  13.  19).    6.  reason  for  God's  vengeance  on  Babylon:  in 
executing  God's  will  against  His  people,  she  had  done  so 
with  wanton  cruelty  (ch.  10,  5,  &c. ;  Jeremiah  50. 17;  51.  33; 
Zechariah  I.  15).    polluted  my  inheritance — (Ch.  43.  28.) 
the  ancient — even  old  age  was  disregarded  b5'  the  Chal- 
deans, who  treated  all  alike  with  cruelty  (Lamentations 
4,  16;  5.  12).    [Rosexmuller.]    Or,  "the  ancient"  means 
Israel,  worn  out  witli  calamities  in  the  latter  period  of  its 
liistory  (ch.  40. 4),  as  its  earlier  stage  of  history  is  called  its 
"  youth"  (ch.  54.  C ;  Ezekiel  16.  60).    7.  so  tliat— through  thy 
vain  expectation  of  being  a  queen  for  ever,  thou  didst  ad- 
vance to  such  a  pitch  of  Insolence  as  not  to  believe  "these 
things"  {viz.,  as  to  thy  overthi-ow,  v.  1-5)  possible,    end  of 
it— ri2.,  of  thy  insolence,  implied  in  her  words,  "  I  shall  be 
a  lady  for  ever."    8,  given  to  pleasures — (Note,  v.  1.)    In 
no  city  were  there  so  many  incentives  to  licentiousness. 
lam  .  .  .  none  .  .  .  beside  me — (v.  10.)   Language  of  arro- 
gance in  man's  mouth ;  fitting  for  God  alone  (ch.  45.  6). 
See  ch.  5.  8,  latter  part,    vridovv  .  .  .  loss  of  cUildren — A 
state,  represented  as  a  female,  when  it  has  fallen  is  called 
a  widow,  because  its  A:mfl'is  no  more;  and  childless, because 
ithas  no  inhalMtants,  they  having  been  carried  off  as  cap- 
tives (ch.  2:3.  4 ;  54.  1,  4,  5 ;  Revelation  18.  7,  8).    9.  In  a  mo- 
«nent— It  should  not  decay  slowly,  but  be  suddenly  and 
unexpectedly  destroyed;  in  a  single  night  it  was  taken 
by  Cj-rus.     The  prophecy  was    again   literally  fulfilled 
when    Babylon  revolted  against  Darius;   and,  in  order 
to  hold  out  to  the  last,  each  man  chose  one  woman  of  his 
family,  and  strangled  the  rest,  to  save  provisions.    Darius 
Impaled  3090  of  the  levoUers.     In  .  .  .  perfection— 2.  e 
484 


"in  full  measure."    for  ,  .  .  for— rather,  "notwithstand- 
ing the  .  .  .  notwithstanding;"  "in  spite  of."    [Lowth.] 
So  "  for  "  (Numbers  14.  11).    Babj-lon  was  famous  for  "  ex- 
piations or  sacrifices,  and  other-  incantations,  whereby 
they  tried  to  avert  evil  and  obtain  good."   [Diodorus  Sic- 
ULUS.]    10.  wicUedncss — as  in  ch.  13.  11,  the  cruelty  with 
which  Babylon  treated  its  subject  states,    none  seetlx  n»e 
— (PsalmlO.ll;  94.7.)    "There  is  none  to  exact  punishment, 
from  me."    Sinners  are  not  safe,  tliougli  seeming  secret. 
tl»y  ^visdon»— astrological  and  political  (ch.  19. 11,  &c.,  aa 
to  Egypt),  perverted— turns  thee  aside  from  the  right  an>! 
safe  path.    11.  from  -wlience  it  risetlx — Ilebretv,  tlie  dawn 
thereof,  i.  e.,  its  first  rising.    Evil  shall  come  on  thee  with- 
out the  least  previous  intimation.    [ROSENMULIiER.]    But, 
dawn  is  not  applied  to  "evil,"  but  to  p?-osper;7^  shining 
out  after  misery  (cli.  21.  12).    Translate,  "Thou  shall  not 
see  any  dawn  "  (of  alleviation).    [Maurer.]    put  .  .  .  off 
rather,  as  Margin,  "remove   by  expiation ;"  it  shall  be 
never  ending,    not  Unoiv — unawares:   wlilch  thou  dost, 
not  apprehend.    Proving  the  fallacy  of  thy  divinations 
and  astrology  (Job  9.  5;  Psalm  35.8).    13.  Stand— forth: 
a  scornful  challenge   to   Babylon's    magicians    to  show 
whether    they    can    defend    their   city,     laboured— Th« 
devil's  service  is  a  laborious  yet  fruitless  one  (ch.  .55.  2), 
13.  -wearied- (Cf.  57.  10;  Ezekiel  24.  12.)    astrologers— iif., 
those  who  form  combinations  of  the  heavens ;  who  watch 
conjunctions  and  oppositions  of  the  stars.     "Casters  of 
the  configurations  of  the  sky."    [Horsley.]     Gesenius 
explains  it:  the  dividers  of  the  heavens.    In  casting  a  na- 
tivity they  observed  four  signs:— the  horoscope,  or  sigu 
which  arose  at  the  time  one  was  born  ;  the  mid-heaven; 
the  sign  opposite  the  horoscope  towards  the  west;  and  the 
hypogee.    montUly  prognosticators— Those  who  at  each 
new  moon  profess  to  tell  thereby  what  is  about  to  happen. 
Join,  not  as  English  Version,  "  save  .  .  .  from  those  things," 
&c. ;  but,  "They  that  at  new  moons  make  known  from 
(by  means  of)  tlicm  the  things  that  shall  come  upon  thee." 
[Maurer.]     14.  (Ch.  29.  6;  30.  30.)    not  ...  a  coal— Like 
stubble,  they  shall  burn  to  a  dead  ash,  without  leaving  a 
live  coal  or  cinder  (cf.  ch.  30. 14),  so  utterlj'  shall  they  be 
destroyed.    15.  Tlius,  &c.— Such  shall  be  the  fate  of  those 
astrologers  who  cost  thee  such  an  amount  of  trouble  and 
money,     tliy  mercliants   from  tliy  youtU — i.  e.,  AVltll 
whom  thou  hast  trafficked  from  thy  earliest  history,  the 
foreigners  sojourning  in  Babylon  for  the  sake  of  commerce 
(ch.  13.  14;  Jeremiah  51.  6,  9;  Nahum  3.  16, 17).    [Barnes.] 
Rather,  the  astrologers,  with  whom  Babylon  had  so  many 
dealings  (r.  12-14).  [Horsley.]  to\\is<i\isivtvT— lit.,  straight 
before  him  (Ezekiel  1. 9, 12).   The  foreigners,  whether  sooth- 
sayers or  merchants,  shall  flee  home  out  of  Babylon  (Jer- 
emiah 50.  16). 

CHAPTER   XLVIII. 

Ver.  1-22.  The  Things  that  befall  Babylon  Jeho- 
vah predicted  long  before,  lest  Israel  should 
attribute  them,  in  its  "obstinate"  Perversity,  to 
Strange  Gods  {v.  1-5),  1.  tUe  ^vaters  of  Jndali— spring 
from  the  fountain  of  Judah  (Numbers  24.  7;  Deuteronomy 
33.28;  Psalm  68.  20,  Margin).  Judah  has  the  "fountain" 
attributed  to  it,  because  it  survived  the  ten  tribes,  and 
from  it  Messiah  was  to  spring,  s-wear  by  .  .  .  Lord — (Ch. 
19.18;  45.23;  0.5.  16.)  niention— in  prayers  and  praises. 
not  in  truth— (Jeremiah  5.  2  ;  John  4.  24.)  3.  For— Ye  de- 
serve these  reproofs;  for  ye  call  yourselves  citizens  of 
"the  holy  city"  (ch.  .52. 1),  but  not  in  truth  {v.  1;  Nehe- 
miah  11. 1;  Daniel  9.  24);  so  the  inscription  on  their  coins 
of  the  time  of  the  M.aceabees.  "Jerusalem  the  Holy." 
3.  former— things  which  have  happened  in  time  past  to 
Israel  (ch.  42.9;  44.7,8;  45.  21;  46.  10).  suddenly— they 
came  to  pass  so  unexpectedly,  that  the  prophecy  could 
not  have  resulted  from  mere  human  sagacity.  4.  ofcsti- 
Kote—Hcbreiv,  hard  (Deuteronomy  9.  27;  E«ekiel  3. 7,  Mar- 
gin), iron  sine%v — inflexible  (Acts  7.  51).  bro^tv  brass — 
shameless  as  a  harlot  (see  Jeremiah  6.  28;  3.  3;  Ezekiel  3. 
7,  3Iargin).  5.  (See  Notes,  v.  1,  3.)  6.  TUou,  &c.— So  "ye 
are  my  witnesses"  (ch.  4.3.  10).  Thou  canst  testify  flie  pre- 
diction was  uttered  long  before  the  fullilmeut:   "see  all 


GocVs  Exhortation  to  Obedience, 


ISAIAH  XLIX. 


because  of  His  Powei-  and  Providence. 


this,"  viz.,  that  the  event  answers  to  the  prophecy,  de- 
clare—make the  fact  known  as  a  proof  that  Jehovah  alone 
is  God  (ch.  4J.  8).  ne-»v  things— vte.,  the  deliverance  from 
Babylon  by  Cj'rus,  new  in  contradistinction  from  former 
predictions  that  had  been  fulfllled  (ch.  42.  9 ;  43.  19).  An- 
tilypically,  the  prophecy  has  in  view  the  "new  tilings" 
of  tlie  gospel  treasury  (Song  of  Solomon  7. 13;  Matthew  13. 
62;  2  Coriutliians  5. 17 ;  Revelation  21.  5).  From  tliis  point 
forward,  the  prophecies  as  to  Jlessiah's  first  and  second 
advents,  and  the  restoration  of  Israel,  have  a  new  circum- 
stantial distinctness,  such  as  did  not  characterize  the  pre- 
vious ones,  even  of  Isaiah.  Babj'lon,  in  this  view,  an- 
swers to  the  mystical  Babylon  of  Revelation.  liiddeM— 
which  could  not  have  been  guessed  by  political  sagacity 
(Daniel  2.  22,  29;  1  Corinthians  2.  9, 10),  7.  Not  like  nat- 
ural results  from  existing  causes,  the  events  when  they 
took  place  were  like  acts  of  creative  power,  such  as  had 
never  before  been  "from  the  beginning."  even  before  tiie 
day  wUcn— rather  [Maurer],  "And  before  the  day  (of 
tlieir  occurrence)  tliou  hast  not  heard  of  them,"  i.e.,  by 
any  human  acuteness;  they  are  only  heard  of  by  the 
present  inspired  announcement.  8.  lieardest  not — re- 
peated, as  also  "knewest  not,"  from  last  verse,  from 
tlinttiine  tliat — omit/7i.ai;  "From  the  first  thine  ear  did 
not  open  itself,"  vis.,  to  o6ev  them.  [Rosenjiullek.]  "To 
open  tlie  ear  "denotes  obedient  attention  (ch.  50.5),  Or, 
"  was  not  opened  "  to  receive  tiiem,  i.  e.,  they  were  not  de- 
clared by  me  to  thee  previously,  since,  if  tliou  hadst  been 
informed  of  them,  such  is  thy  perversity,  thou  couldst 
not  have  been  kept  in  check.  [Maurer.]  In  the  former 
view,  the  sense  of  the  words  following  is,  "For  I  knew 
that,  if  I  had  not  foretold  the  destruction  of  Babylon  so 
plainly,  that  there  could  be  no  perverting  of  it,  thou 
wouldest  have  perversely  ascribed  it  to  idols,  or  some- 
thing else  than  to  me"  (u.  5).  Thus  they  would  have  re- 
lapsed into  idolatry,  to  cure  tliem  of  wliich  tlie  Babylon- 
ian captivity  was  sent:  so  they  had  done  (Exodus  32.  4), 
After  tlie  return,  and  ever  since,  they  have  utterlj'  for- 
saken idols.  Avast  called— as  thine  appropriate  appella- 
tion (ch.  9.  6).  from  tlie  %voml» — from  the  beginning  of 
Israel's  national  existence  (ch.  41.  2).  9.  refrain— ii;'., 
muzzle ;  His  wrath,  after  the  return,  was  to  be  restrained 
a  lihile,  and  tlien,  because  of  their  sins,  let  loose  again 
(Psalm  78.  3S).    for  tlice— i.  e.,  mine  auger  towards  thee. 

10.  (Note,  ch.  1.  25.)  wlitU  silver — rather,  "for  silver."  I 
sought  by  affliction  to  purify  thee,  but  tliou  wast  not  as 
silver  obtained  by  melting,  but  as  dross.  [Gese>iius.] 
Thy  repentance  is  not  complete:  thou  art  not  yet  as  re- 
fined silver.  Rosenjiulleu  explains,  7iot  as  silver,  not 
witli  the  intense  heat  needed  to  melt  silver  (it  being  liarder 
to  melt  than  gold),  i.  e.,  not  with  tlie  most  extreme  severity. 
The  former  view  is  better  (ch.  1.25;  42.25;  Ezekiel 22. 18-20, 
22).  cliosen— or  else.[Lo\VTH],  tried  .  .  .  proved;  according 
to  Gesenius,  lit.,  to  rub  ivith  the  touchstone,  or  to  cut  inpieces 
to  as  to  examine  (Zechariah  13. 9;  Malachi  3.  3;  1  Peter  1.  7). 

11.  lio^v  sliould  my  name— AIaurer,  instead  of  "my 
name"  from  v.  9,  supplies  "my  glory"  from  the  next 
clause;  and  translaies,  "How  (shamefully)  my  glory  has 
been  profaned!"  In  English  Version  the  sense  is,  "I 
will  refrain  (v.  9,  i.  e.,  not  utterly  destroy  thee),  for  why 
should  I  permit  my  name  to  be  polluted,  which  it  would 
be,  if  the  Lord  utterly  destroyed  His  elect  people"  (Eze- 
kiel 20.  9)  ?  not  give  glory  nuto  anotlicr— if  God  forsook 
His  people  for  ever,  the  heatlien  would  attribute  their  tri- 
umph over  Israel  to  their  idols;  so  God's  glory  would  be 
given  io  aiio^/ier.  1^-15.  Tlie  Almighty  who  has  founded 
heaven  and  earth,  can,  and  will,  restore  His  people.  tUe 
first .  .  ,  last— (Ch.  41. 4 ;  44. 6.)  13.  spanned— measured  out 
(ch.  10, 12).  wlten  I  call  .  .  .  stand  up  togctker— (Ch.  40. 
26;  Jeremiah  33. 25.)  But  it  is  not  their  creation  so  much 
Which  is  meant,  as  that,  like  ministers  of  God,  the  heavens 
and  tlie  earth  are  prepared  at  His  command  to  execute  His 
decj-ee*  (Psalm  119.  91).  [Rosenmuller.]  14.  among  them 
—among  the  gods  and  astrologers  of  the  Chaldees  (ch.  41. 
22;  43.9;  44.7),  Lord  .  .  .  loved  him  i  he  will,  &c.— i.e., 
"He  whom  the  Lord  hath  loved  will  do,"  <!i;c.  [Lowth]  :  viz., 
Cyrus  (ch.  44.  28 ;  45. 1, 13 ;  46. 11).  However,  Jehovah's  lan- 
guage of  love  is  too  strong  to  apply  to  Cyrus,  except  as 


type  of  Messiah,  to  whom  alone  it  fully  applies  (Revela- 
tion 5.  2-5).  his  pleasure— not  Cyrus'  own,  but  Jehovah's. 
15.  brought— led  him  on  his  way.    he — change  from  the 
first  to  the  third  person.    [Barnes.]    iTe/iova/i  shall  make 
his  (Cyrus')  way  prosperous.    10.  not  ...  in  secret— (Ch. 
45.  19.)    Jehovah    foretold   Cyrus'  advent,  not  with  the 
studied  ambiguity  of  lieathen  oracles,  but  plainly,    from 
the  time,  (fee. — from  the  moment  that  the  purpose  began 
to  be  accomplished  in  the  raising  up  of  Cyrus  I  was  pres- 
ent,   sent  me— The  prophet  here  speaks,  claiming  atten- 
tion to  his  announcement  as  to  Cyrus,  on  the  ground  of 
his  mission  from  God  and  His  Spirit.    But  he  spewJts  not 
in  Ills  own  person  so  much  as  in  that  of  Messiah,  to  whom 
alone  in  the  fullest  sense  the  words  apply  (ch.  61. 1 ;  John 
10.36).    Plainly,  ch,  49. 1,  which  is  the  continuation  of  ch. 
48.  from  v.  16,  where  the  change  of  speaker  from  God  (v.  1, 
12-15)  begins,  is  the  language  of  Messiah.    Luke  4. 1, 14, 18, 
shows  that  the  Spirit  combined  with  the  Father  in  send- 
ing the  Son:    therefore   "His   Spirit"    is   nominative  to 
"sent,"  not  fter^Msa^iye,  following  it.    17.  teachetlx  ...  to 
profit— by  affliction,  such  as  the  Babylonish  captivity, 
and  the  present  long-continued  dispersion  of  Israel  (He- 
brews 12. 10).     18.  peace— (Psalm  119.  165.)     Cf.  the  desire 
expressed  by  the  same  Messiah  (Matthew  23.  37 ;  Luke  19. 
42).    river— (Ch.  33.  21 ;  41. 18),  a  river  flowing  from  God's 
throne  is  the  symbol  of  free,  abundant,  and  ever-flowing 
blessings  from  Him  (Ezekiel  47. 1;  Zechariah  14,  8;  Revela- 
tion 22. 1).    rlgliteousness — religious  prosperity ,  the  parent 
of  "peace"  or  national  prosperity ;  therefore  "peace"  cor- 
responds to  "righteousness"  in  the  parallelism  (ch. 32. 17). 
19.  sand — retaining  the  metaphor  of  "the  sea"  {v.  18). 
like  tlie  gravel  thereof— rather,  as  the  Hebrew,  "like 
that  (the  oflspring)  of  its  (the  sea's)  bowels;"  referring  to 
the  countless  living  creatures,  fishes,  &c.,  of  the  sea,  rather 
than    the  gravel.     [Mauker.]    Jerome,  Chaldee,    and 
Syriac  support  English  Version,    his  name  .  .  .  cut  off— 
transition  from  the  second  person,  "thy,"  to  the  third, 
"  his."    Israel's  name  was  cut  otf  as  a  nation  during  the 
Babylonisli  captivity;   also  it  is  so  now,  to  which  the 
prophecy  especially  looks  (Romans  11.  20).     30.  Go  ,  ,  . 
forth  .  .  .  end  of  tlie  cai-tli- Primarily,  a  prophecy  of 
their  joyful  deliverance  from  Babylon,  and  a  direction 
that  they  should  leave  it  wlien  God  opened  the  way.    But 
the  publication  of  it  "to  the  ends  of  the  earth"  shows  it 
has  a  more  world-wide  scope  antitypically;  Revelation 
18.  4  shows  that  the  mystical  Babylon  is  ultimately  meant. 
redeemed  .  ,  ,  Jacob— (Ch.  43. 1 ;  44.  22,  23.)     31.  Ezra,  in 
describing  the  return,  makes  no  mention  of  God  cleaving 
the  rock  for  them  in  the  desert,    [Kimchi.]    The  circum- 
stances, therefore,  of  tlie  deliverance  from  Egypt  (Exodus 
17.  6 ;  Numbers  20. 11 ;  Psalm  78. 15 ;  105.  41)  and  of  that  from 
Babylon,  are  blended  together;  the  language,  whilst  more 
immediately  referring  to  the  latter  deliverance,  yet,  as 
being    blended    with   circumstances  of  the   former  not 
strictl^f  applicable  to  the  latter,  cannot  wholly  refer  to 
either,  but  to  the  m5-stic  deliverance  of  man  under  Mes- 
siali,  and  literally  to  the  final  restoration  of  Israel.     33. 
Repeated  (ch.  57. 21).  All  the  blessings  j  ust  mentioned  (v.  21) 
belong  only  to  the  godly,  not  to  the  wicked.    Israel  shall 
first  cast  away  its  wicked  unbelief  before  it  shall  inherit 
national  prosperity  (Zecliariah  12.  10-14;  13.  1,  9;  14.  3,  14, 
20,  21).    The  sentiment  holds  good  also  as  to  all  wicked 
men  (Job  15. 20-25, 31-34). 

CHAPTER  XLIX. 
Ver.  1-26.  Similar  to  Chapter  42. 1-7  {v.  1-9).  Messiah, 
as  the  ideal  Israel  (i>.  3),  states  the  object  of  His  mission, 
His  want  of  success  for  a  time,  yet  His  certainty  of  ulti- 
mate success.  1.  O  isles— Messiah  is  here  regarded  as 
having  been  rejected  by  the  Jews  (v.  4,  5),  and  as  now 
tmning  to  the  Gentiles,  to  whom  the  Father  hath  given 
Him  "for  a  light  and  salvation,"  "Isles"  mean  all  re- 
gions beyond  sea.  from  the  womb — (Ch,  44,  2 ;  Luke  1,  31 ; 
John  10,  36.)  from  . .  .  bo-wels  . ,  ,  mention  of  my  name 
—His  name  "Jesus"  (i,  e.,  God-Saviour)  was  designated  by 
God  before  Ills  birth  (Matthew  1,  21).  3.  my  mouth  , , . 
sword— (Ch.  11,  4;  Revelation  19. 15.)    The  double  office  o) 

185 


Vhi  iat  Sent  to  ike  Gentiles. 


ISAIAH   XLIX. 


God's  Constant  Love  to  His  Church. 


(he  Word  of  God,  saving  and  damnatory,  is  implied  (ch. 
50.  4;  John  12,  48;  Hebrews  4.  12).  shaft  — (Psalm  45.  5.) 
"Polished,"  i.  e.,  free  from  all  rust,  implies  His  unsullied 
purity,  in  .  .  .  quiver  .  . ,  lild  me— Like  a  sword  in  its 
scabbard,  or  a  shaft  in  the  quiver,  Messiah,  before  his  ap- 
pearing, was  hid  with  God,  ready  to  be  drawn  forth  at  the 
moment  God  saw  fit  [Hengstenberg];  also,  always  pro- 
tecicd  by  God,  as  the  arrow  by  the  quiver  (ch.  51. 16).  3. 
Israel— applied  to  Messiah,  according  to  the  true  import 
of  the  name,  the  Prince  who  had  power  with  God  in  wrest- 
ling in  behalf  of  man,  and  who  prevails  (Genesis  32.28; 
Hosea  42. 3,  4).  He  is  also  the  ideal  Israel,  the  representa- 
live-man  of  the  nation  (cf.  Matthew  2. 15  with  Hosea  11. 
1).  lu  wliom . .  .  glorWica- (John  14.  13;  17.  1-5.)  4.  I— 
Messiah,  in  vain  — comparatively  in  the  case  of  the 
f/renter  number  of  His  own  countrymen.  "  He  came  unto 
His  own,  and  His  own  received  Him  not"  (ch.  53.  1-3; 
Luke  19. 14 ;  John  1. 11 ;  7. 5),  Only  120  disciples  met  after 
His  personal  ministry  was  ended  (Acts  1.  15).  yet . . .  my 
judgment  . . .  tvitli  tlie  Lord— ultimately,  God  will  do 
justice  to  my  cause,  and  reward  {Margin  for  work,  cf.  ch.  40. 
io ;  62. 11)  my  labours  and  sufferings.  He  was  never  "  dis- 
couraged" (ch.  42.4;  50.7, 10).  He  calmly,  in  spite  of  seem- 
ing ill-success  for  the  time,  left  the  result  with  God,  confi- 
dent of  final  triumph  (ch.  53.  10-12;  1  Peter  2.23).  So  the 
ministers  of  Christ  (1  Corinthians  4. 1-5;  1  Peter  4.  19).  5. 
The  reason  why  He  was  confident  that  His  work  would  be 
accepted  and  rewarded,  viz.,  because  He  is  "  glorious  in  the 
eyes  of  Jehovah,"  &c.  to  bring  Jacob  again  to  liini- 
(Matthew  15.  24 ;  Acts  3.  26.)  ThougU  Israel  be  not  gath- 
ered—metaphor from  a  scattered  flock  which  the  shepherd 
gathers  together  again.  Or  a  hen  and  her  chickens  (Mat- 
thew 23. 37).  Instead  of  the  text  "  not,"  the  Kei-i  has  the 
similar  Hebrew  word,  "to  Him,"  which  the  parallelism 
favours:  "And  that  Israel  may  be  gathered  to  Him."  yet- 
rather,  parenthetically,  "  For  I  am  glorious,  &c.,  and  my 
God  is  my  strength."  Then  {v.  6)  resuming  the  words  from 
the  beginning  oiv.  5,  "He  saith"  (I  repeat),  &c.  Hoksley 
e.xplains,  "Notwithstanding  the  incredulity  of  the  Jews, 
jNIessiah  shall  be  glorified  in  the  conversion  of  the  Gen- 
tiles," reading  as  English  Version;  but  if  the  Keri  be  read, 
•'Israel  shall  at  one  time  or  other  be  gatliered,  notwith- 
standing their  incredulity  during  Messiah's  sojourn  on 
earth."  6.  It  is  a  light  tiling— "It  is  too  little  that  thou 
shouldest,"&c.  [Hengstenberg],  i.  e..  It  is  not  enough  hon- 
our to  thee  to  raise  up  Jacob  and  Israel,  but  I  design  for  thee 
more,  viz.,  that  thou  shouldest  be  the  means  of  enlightening 
the  Gentiles  (ch.  42.  6,  7;  60.  3).  the  preserved— rfe.,  those 
remaining  after  the  judgments  of  God  on  the  nation— the 
elect  remnant  of  Israel  reserved  for  mercy.  Lowth,  with 
a  slight  but  needless  change  of  the  Hebrew,  translates  for 
"tribes"  and  "preserved,"  the  scions — the  branches.  7. 
-^vhoiii  man  despisetli— iJebrew,  the  despised  of  soul,  i.  e., 
hy  every  soul,  by  all  men  (ch.  52. 14, 15 ;  53.  3;  50.  6-9;  Psalm 
22.  6).  LowTH  translates,  "  whose  pej-son  is  despised."  ab- 
l\ctrrct\\— lit.,  who  is  an  abomination  to  the  nation  (Luke 
2^.  18-23).  The  Jews  contemptuously  call  Him  always 
Tolvi,  "the  crucified."  I  prefer,  on  account  of  Goi,  the 
Hebrew  term  for  nation  being  usually  applied  to  the  Gen- 
tiles, and  that  for  people  to  the  Jews  (Hosea  1.  9 ;  so  the 
Greek  terms  respectively  also  Laos  and  Elhne,  Romans  9. 
25),  to  take  "nation"  here  collectively  for  the  Gentile 
world,  which  also  spurned  him  (Psalm  2. 1-3;  Acts  4. 2.5-27). 
iser^-ant  of  rulers— (Matthew  17.  27.)  He  who  would  not 
exert  His  power  against  the  rulers  (Matthew  26.  52,  53). 
shall  see— viz.,  tlie  fulfilment  of  God's  promises  (v.  3,  6), 
ivhen  He  shall  be  a  light  to  the  Gentiles,  arise — to  reverence 
thee  (Psalm  72.  10,  11;  Pliilippians  2.  10).  princes  also — 
leather,  for  the  parallelism,  supply  tlie  ellipsis,  thus, 
"Princes  shall  see  and  shall  worship."  faithful— viz.,  to 
His  promises,  choose  thee— as  God's  elect  (ch.  42.  1).  8. 
Messiah  is  represented  as  having  asked  for  the  grace  of 
God  in  behalf  of  sinners;  this  verse  contains  God  the 
Father's  favourable  answer,  an  acceptable  time-"  In  a 
time  of  grace."  [Hengstenberg.]  A  limited  time  (ch. 
61.  2;  2  Corinthians  6.  2).  The  time  judged  by  God  to  be  the 
best  fitted  for  effecting  the  purposes  of  His  grace  by  Me*- 
Klah.  heard  thee— (Psalm  2.  8;  Hebrews  5.  7.)  day  of 
486 


salvation— when  "  the  fulness  of  time"  (Galatians  4.  4) 
shall  have  come.  The  day  of  salvation  is  "to-day"  (He- 
brews 4,  7).  helped- given  thee  the  help  needed  to  enable 
thee,  as  man,  to  accomplish  man's  salvation,  preserve— 
from  the  assaults  and  efforts  of  Satan,  to  divert  thee  from 
thy  voluntary  death  to  save  man.  covenant  of  tlie  peo- 
ple—(iV^oie,  ch.  42.  6.)  "  The  people,"  in  the  singular,  is 
always  applied  exclusively  to  Israel,  establish  the  earth 
—rather,  "to  restore  the  land,"  viz.,  Canaan  to  Israel. 
Spiritually,  the  restoration  of  the  Church  (the  spiritual 
Israel)  to  the  heavenly  land  forfeited  by  man's  sin  is  also 
included,  cause  to  inherit  .  .  .  desolate  heritages — 
image  from  the  desolate  state  of  Judea  during  the  Baby- 
lonish captivity.  Spiritually,  the  Gentile  world,  a  moral 
waste,  shall  become  a  garden  of  the  Lord.  Lit.,  Judea 
lying  desolate  for  ages  shall  be  possessed  again  by  Israel 
(cf.  ch.  01.  7,  "in  their  land").  Jesus,  the  antitype  of,  and 
bearing  the  same  name  as  Joshua  (Hehvews  4.  8),  shall,  like 
him,  divide  the  land  among  its  true  lieirs  (ch.  54.  3;  61.  4). 
9.  (Ch.  42.  7;  Zeohariah  9.  12.)  prisoners— tlie  Jews  bound 
in  legal  bondage,  tliem  ...  in  darkness — the  Gentiles 
having  no  light  as  to  the  one  true  God,  [Vitringa.] 
Shotv  yourselves— not  only  see  but  be  seen  (Matthew  5. 
16;  Mark  5. 19).  Come  forth  from  the  darkness  of  your 
prison  into  the  light  of  the  Sun  of  righteousness,  in  the 
■%vays,  &c. — In  a  desert  there  are  no  "ways,"  nor  "high 
places,"  with  "pastures;"  thus  the  sense  is:  "They  shall 
have  their  pastures,  not  in  deserts,  but  in  cultivated  and 
inhabited  places.  Laying  aside  the  figure,  the  churches 
of  Christ  at  the  first  shall  be  gathered,  not  in  obscure  and 
unknown  regions,  but  in  the  most  populous  parts  of  the 
Roman  empire,  Antioch,  Alexandria,  Rome,  &c.  [Vit- 
ringa.] Another  sense  probably  is  the  right  one.  Israel, 
on  its  way  back  to  the  Holy  Land,  shall  not  have  to  turn 
aside  to  devious  paths  in  search  of  necessaries,  but  shall 
find  them  in  allplaces  wherever  their  route  lies ;  so  Rosen- 
MUi,LEE.  God  will  supply  them  as  i/He  should  make  the 
grass  grow  in  the  trodden  ways  and  on  the  barren  7ii.gh 
places.  10.  Messiah  will  abundantly  satisfy  all  the  wants, 
both  of  literal  Israel  on  their  Avay  to  Palestine,  and  of  the 
spiritual  on  their  way  to  heaven,  as  their  Shepherd  (ch. 
65,  13;  Matthew  5.  6),  also  in  heaven  (Revelation  7, 16, 17). 
11,  my — all  things  are  God's,  mountains  a  way — I  will 
remove  all  obstructions  out  of  the  way  (ch.  40.  4).  exalted 
—i.  e.,  cast  up  (ch.  57. 14 ;  62. 10);  for  instance,  over  valleys. 
Vitringa  explains  "mountains"  as  gj-eat  kingdoms, 
Egypt,  Syria,  &c.,  subjected  to  Rome,  to  facilitate  the 
spreading  of  the  gospel;  "highways,"  the  Cliristian  doc- 
<7-me  wherein  those  who  join  tlie  Church  walk,  and  which, 
at  the  time  of  Constantine,  was  to  be  raised  into  promi- 
nence before  all,  and  publicly  protected  (ch.  35.  8.  9).  1J3. 
Slulm — The  Arabians  and  other  Asiatics  called  China 
Sin,  or  Tchin;  the  Chinese  had  no  special  name  for  them- 
selves, but  either  adopted  that  of  the  reigning  dynasty  or 
some  high-sounding  titles.  This  view  of  "Sinim"  salts 
the  context  which  requires  a  people  to  be  meant  "  from 
far,"  and  distinct  from  those  "from  the  north  and  from 
the  west."  [Gesenius.]  13.  So  Revelation  12.  12.  God 
will  have  mercy  on  tlie  afflicted,  because  of  His  compas- 
sion ;  on  His  afflicted,  because  of  His  covenant.  14.  Zion 
— The  literal  Israel's  complaint,  as  if  God  had  forsaken 
her  in  the  Babylonian  captivity;  also  in  their  dispersion 
previous  to  their  future  restoration;  thereby  God's  mercy 
shall  be  called  forth  (ch.  63. 15-19;  Psalm  77.  9, 10;  102. 17). 
15.  (Ch.  44.  21 ;  Psalm  103.  13;  Matthew  7.  11.)  16.  Alluding 
to  tlie  Jews'  custom  (perhaps  drawn  from  Exodus  13.  9) 
of  puncturing  on  their  hands  a  representation  of  their 
city  and  temple,  in  token  of  zeal  for  them  [Lowth]  (Song 
of  Solomon  S.  6).  17.  thy  clilldren- Israel  (v.  20,  21 ;  ch. 
43.  0).  Jerome  reads,  for  "Thy  children,"  "Thy  buildei-s;" 
they  that  destroyed  thee  shall  hasten  to  build  thee,  haste 
—to  rebuild  thy  desolate  capital,  shall  go  forth— Thy 
destroyers  shall  leave  Judea  to  Israel  in  undisturbed  pos- 
session. 18.  As  Zion  is  often  compared  to  a  bride  (cli.  54. 
5),  so  the  accession  of  converts  is  like  bridal  ornaments 
("jewels,"  ch.  62.  3;  Malachi  3.  17).  Her  literal  childreu 
are,  '  ywever,  more  immediately  meant,  as  tne  context 
refers  to  their  restoration ;  and  only  secondarily  to  her 


The  Ample  Restoration  of  the  Church. 


ISAIAH  L. 


Judgments  on  Israel  Provoked  by  them. 


spiritual  children  by  conversion  to  Christ.  Israel  shall  be 
the  means  of  the  final  complete  conversion  of  the  nations 
(Mlcah  5.  7;  Romans  11.  12,  15).  as  a  bride— viz.,  binds  on 
her  ornaments.  19.  land  of  tUy  destruction — thy  land 
once  the  scene  of  destruction,  too  narroiv— (Ch.  54. 1,  2; 
Zechariah  10.  10.)  30.  cliildren  .  .  .  after  .  .  ,  otlier— 
rather,  the  children  of  tliy  widoivhood,  i.  c,  the  children  of 
whom  thou  hast  been  bereft  during  their  dispersion  in 
other  lands  (Note,  ch.  47.  8).  [Mauker.]  again— rather, 
pel.  give  place — ratlier,  stand  close  to  me,  viz.,  in  order 
that  we  may  be  the  more  able  to  dwell  in  the  narrow  place. 
[HoRSLEY.]  Cf.  as  to  Israel's  spij-itual  children,  and  the 
extension  of  the  gospel  spliere,  Romans  15. 19,  24;  2  Corin- 
thians 10.  14-16.  But  V.  22  (cf.  ch.  66.  20)  shows  that  her 
literal  children  are  primarily  meant.  Gesenitts  trans- 
lates, "Make  room."  21.  "WlioT  &c.— Zion's  joyful  won- 
der at  the  unexpected  restoration  of  the  ten  tribes. 
Secondarily,  the  accession  of  spiritual  Israelites  to  the 
mother-Church  of  Jerusalem  from  the  Gentiles  is  meant. 
This  created  surprise  at  first  (Acts  10.45;  14.  27;  15.3,4), 
lost  .  .  .  am  desolate,  a  captive,  and  removing  to  and 
fro — rather,  "bereaved  of  .  .  .  have  been  barren,  an  exile 
and  outcast."  [Horsley.]  She  had  been  "put  away"  by 
Jehovah,  her  husband  (ch.  50. 1) ;  hence  her  wonder  at  the 
children  begotten  to  her.  33.  lift  .  .  .  Iiand — i.  e.,  beckon 
to  {Note,  ch.  13.  2).  standard— (Ch.  11.  12.)  bring  .  .  ,  sons 
In  .  .  .  arms — The  Gentiles  shall  aid  in  restoring  Israel 
to  its  own  land  (ch.  60.  4;  66.  20).  Children  able  to  support 
themselves  are  carried  on  the  shoulders  in  the  East ;  but 
Infants,  in  the  arms,  or  astride  on  one  haunch  (cli.  GO.  12). 
"Thy  sons"  must  be  distinct  from  "the  Gentiles,"  who 
carry  them ;  and  therefore  cannot  primarily  refer  to  con- 
verts among  the  Gentiles.  33.  lick  .  .  .  dust — i.  e.,  kiss 
thy  feet  in  token  of  humble  submission,  for  tliey  .  .  , 
i»ot  .  .  .  asliamed  ,  .  .  wait  for  me — The  restoration  of 
Israel  shall  be  in  answer  to  their  prayerful  waiting  on 
the  Lord  (ch.  30.  18, 19;  Psalm  102. 16, 17;  Zechariah  12. 10; 
14.  3).  34.  tUe  prey — Israel,  long  a  prey  to  miglity  Gen- 
tile nations,  whose  oppression  of  her  shall  reach  its 
highest  point  under  Antichrist  (Daniel  11.  36,  37,  41,  45). 
lawful  captive— the  Jews  justly  consigned  for  their  sins 
(ch.  50. 1)  as  captives  to  the  foe.  Secondarily,  Satan  and 
Death  are  "  the  mighty"  conquerors  of  man,  upon  whom 
Ills  sin  gives  them  their  "lawful"  claim.  Christ  answers 
that  claim  for  tlie  sinners,  and  so  the  captive  is  set  free 
(Job  19.25;  14.14;  Matthew  12.29;  Hosea  6.  2,  where  r.  4 
shows  the  primary  reference  is  to  Israel's  restoration,  to 
which  <7iere«M?-?'ec<w?i corresponds;  Isaiaii26. 19;  Ephesians 
4.  8 ;  Hebrews  2. 14,  15).  Others  not  so  well  translate,  "  the 
captives  taken  from  among  the  ji«<  Israelites."  35.  (Cli. 
&3.  12;  Psalm  68.  IS;  Colossians  2.  15.)  contend  witU  liim, 
ttc— (Ch.  51.  17.)  30.  feed  .  .  .  own  flesh. — A  phrase  for 
internal  strifes  (ch.  9.  20).  o-wn  blood— A  just  retribution 
for  their  having  shed  the  blood  of  God's  servants  (Revela- 
tion 10.  6).  sweet  wine — i.  e.,  must,  or  new  wine,  the  pure 
juice  which  flows  fiom  the  heap  of  grapes  before  they 
are  pressed ;  tlie  ancients  could  preserve  it  for  a  long  time, 
so  as  to  retain  Its  flavour.  It  was  so  mild  that  it  required 
a  large  quantity  to  intoxicate;  thus  the  idea  here  is  that 
very  much  blood  would  be  shed  (Revelation  14.  10,  20).  all 
flesh  shall,  iSrc. — the  effect  on  the  world  of  God's  judg- 
ments (ch.  66. 15, 16,  IS,  19;  Revelation  15.  3,  4). 

CHAPTER    L. 

Ver.  1-11.  The  Judgments  on  Israel  were  provoked 
BY  TiiEiu  Crimes,  yet  they  are  not  finally  cast  off 
BY  God.  1.  'Where  .  .  .  mother's  divorcement — Zion  is 
"the  mother;"  the  Jews  are  the  children;  and  God  the 
Husband  and  Father  (ch.  54.  5 ;  62.  5;  Jeremiah  3. 14).  Gk- 
SENius  thinks,  God  means  by  the  question  to  deny  that 
He  had  given  "a  bill  of  divorcement"  to  her,  as  was  often 
done  on  slight  pretexts  by  a  husband  (Deuteronomy  24. 1), 
or  that  He  had  "sold"  His  and  her  "children,"  as  a  poor 
parent  sometimes  did  (Exodus  21.7;  2  Kings  4.  1;  Nehe- 
mlah  5.  5)  under  pressure  of  his  "creditors;"  that  it  was 
they  who  sold  themselves  through  their  own  sins.  Mau- 
BEU  explains,  "SJiow  the  bill  of  your  mother's  divorce- 


ment, whom,  &c. ;  produce  the  creditors  to  whom  ye  have 
been  sold  ;  so  it  will  be  seen  that  it  was  not  from  any  ca- 
price of  mine,  but  through  your  own  fault,  your  mother 
has  been  put  away,  and  you  sold  "  (ch.  52.  3).  Horsley 
best  explains  (as  the  antithesis  between  "I"  and  "your- 
selves" shows,  though  Lowth  translates,  "Ye  are  sold'')  I 
have  never  given  your  mother  a  regular  bill  of  divorce- 
ment, I  have  merely  "put  her  away"  for  a  time,  and  can, 
therefore,  by  right  as  her  husband  still  take  her  back  on 
her  submission ;  I  have  not  made  you,  the  children,  over 
to  any  "creditor"  to  satisfy  a  debt;  I  therefore  still  have 
the  right  of  a  father  over  you,  and  can  take  you  back  on 
repentance,  though  as  rebellious  children  you  have  sold 
yourselves  to  sin  and  its  penalty  (1  Kings  21.25).  bill  .  .  . 
■»vliom— ratlier,  "the  bill  with  lohich  1  have  put  her  away." 
[Maurer.]  3.  I— Messiah,  no  man— willing  to  believe 
in  and  obey  me  (ch.  52. 1, 3).  The  same  Divine  Person  had 
"come"  by  His  prophets  in  the  Old  Testament  (appealing 
to  tliem,  but  in  vain,  Jeremiah  7.  25,  26),  who  was  about  to 
come  under  the  New  Testament,  hand  shortened— the 
Oriental  emblem  of  weakness,  as  the  long  stretched-out 
hand  is  of  power  (ch.  59. 1).  Notwithstanding  your  sins,  I 
can  still  "  redeem"  you  from  your  bondage  and  dispersion. 
dry  up  . . .  sea— (Exodus  14.  21.)  The  second  exodus  shall 
exceed,  whilst  it  resembles  in  wonders,  the  first  (ch.  11. 11, 
15;  51.  15).  make  .  .  .  rivers  ,  .  .  wildei*nes8  —  turn  the 
prosperity  of  Israel's  foes  into  adversity,  fish  stinketh 
—the  very  judgment  inflicted  on  their  Egyptian  enemies 
at  tlie  first  exodus  (Exodus  7. 18,21).  3.  heavens. .  .  black- 
ness—another of  the  judgments  on  Egypt  to  be  repeated 
hereafter  on  the  last  enemy  of  God's  people  (Exodus  10. 
21).  sackcloth— (Revelation  6.  12.)  4.  Messiah,  as  "the 
servant  of  Jehovah"  (ch.  42. 1),  declares  that  the  office  has 
been  assigned  to  Him  of  encouraging  the  "weary"  exiles 
of  Israel  by  "words  in  season"  suited  to  their  case;  and 
that,  whatever  suffering  it  is  to  cost  Himself,  He  does  not 
shrink  from  it  (v.  5,  6),  for  that  He  knows  His  cause  will 
triumph  at  last  (v.  7,  8).  learned— not  in  mere  human 
learning,  but  in  divinely-taught  modes  of  instruction  and 
eloquence  (ch.  49.  2;  Exodus  4. 11;  Matthew  7.  28,  29  ;  13.  54) 
speak  a  -^vord  in  season— (Proverbs  15.  23;  2.5.  IJ.)  Lit., 
"to  succour  by  words,"  viz.,  in  their  season  of  need,  the 
"  weary"  dispersed  ones  of  Israel  (Deuteronomy  28. 6.5-07). 
Also,  the  spiritual  "weary"  (ch.  42.  3;  Matthew  11.  28). 
wakeneth  [me]  morning,  »fec.— Cf.  "daily  rising  up  early" 
(Jeremiah  7.  25;  Mark  1.  35).  The  image  is  drawn  from  a 
master  waA:eju«<7  his  pupils  early  for  instruction,  -waken- 
etli  .  .  .  ear— prepares  me  for  receiving  His  Divine  in- 
structions, as  the  learned — as  one  taught  by  Him.  He 
"learned  obedience,"  experimentally,  "by  the  things 
■wliich  He  suffered;"  thus  gaining  that  practical  learning 
wliicli  adapted  Him  for  "speaking  a  word  in  season"  to 
suflering  men  (Hebrews  5.  8).  5.  opened  .  .  .  ear— (seo 
Note,  ch.  42,  20;  48.  8);  i.  e.,  hath  made  me  obediently  atten- 
tive (but  Maurer,  "hath  informed  me  of  my  duty"),  as  a 
servant  to  his  master  (cf.  Psalm  40.  6-8,  with  Philippians  2. 
7;  ch.  42.  1;  49.  3,  6;  52.  13;  53.  11;  Matthew  20.  28;  Luke  22. 
27).  not  rebellious— but,  on  the  contrary,  most  willing  to 
do  the  Father's  will  in  proclaiming  and  procuring  salva- 
tion for  man,  at  the  cost  of  His  own  sufferings  (Hebrews 
10.  5-10).  6.  siniters— with  scourges  and  with  the  open 
hand  (ch.  52.  14;  Mark  14.  65).  Lit.,  fulfilled  (Matthew  27, 
26;  26.  67;  Luke  18. 33).  To  "pluck  the  hair"  is  the  highest 
insult  that  can  be  offered  an  Oriental  (2 Samuel  10.  4;  La- 
mentations 3. 30).  "  I  gave"  implies  the  voluntary  nature 
of  His  sufferings;  His  example  corresponds  to  His  precept 
(Matthew  5.  39).  spitting— to  spit  in  another's  presence  is 
an  insult  In  the  East,  much  more  on  one;  most  of  all  in 
the  fiice  (Job  30. 10;  Matthew  27. 30;  Luke  18.  32).  7.  Sam- 
ple of  His  not  being  "discouraged"  (ch.  42.  4;  49.  5).  set 
.  .  .  face  like  .  .  .  flint— set  myself  resolutely,  not  to  be 
daunted  from  my  work  of  love  by  shame  or  suffering 
(Ezektel  3.  8,  9).  8.  (Ch.  49. 4.)  The  believer,  by  virtue  of 
his  oneness  with  Christ,  uses  the  same  language  (Psalm 
138. 8 ;  Romans  8. 32-34).  But  "justify"  in  His  case,  is  God's 
judicial  acceptance  and  vindication  of  Hlmon  tlieground 
of  His  own  righteousness  (Luke  23.  44-47;  Romans  1.  4;  1 
Timothy  3. 16,  with  which  cf.  1  Peter  3. 18),  in  tfieir  case,  on 

487 


JKncouragement  to  trust  in  God. 


ISAIAH  LI. 


Christ  Defendeth  His  People. 


the  gi-onnd  of  His  righteousness  and  meritorious  death 
imputed  to  them  (Romans  5. 19).  stoiid  togetlier — in  Judg- 
ment, to  try  the  issue.  adY-ersary— Zi<.,  master  of  my  cause, 
i.  e.,  who  has  real  ground  of  accusation  against  me,  so  that 
he  can  demand  judgment  to  be  given  in  his  favour  (cf. 
Zechariah  3.  1,  &c. ;  Revelation  12.  10).  9.  (Cf.  oh.  52.  13, 
Margin ;  ch.  53.  10 ;  Psalm  118.  6 ;  Jeremiah  23.  5.)  as  a  gar- 
ment—(Ch.  51.  6,  8;  Psalm  102. 26.)  A  leading  constituent 
of  wealth  in  the  East  is  change  of  raiment,  which  is  al- 
ways liable  to  the  inroads  of  the  moth;  hence  the  fre- 
quency of  the  image  in  Scripture.  10.  Messiah  exhorts 
the  godly  after  His  example  (ch.  19.  4, 5 ;  42. 4)  when  in  cir- 
'•umstances  of  trial  ("darkness,"  ch.  47.  5),  to  trust  in  the 
irm  of  Jehovah  alone.  Wlio  is  there — i.  e..  Whosoever 
(Judges  7.  3).  obeyetli  .  .  .  servant — viz.,  Messiah.  The 
godly  "honour  the  Son,  even  as  they  honour  the  Father" 
(Jolin  5.  2:3).  darkness— (Mlcah  7.  8,  9.)  God  never  had  a 
son  who  was  not  sometimes  in  the  dark.  For  even  Christ, 
His  only  Son,  cried  out,  "My  God,  my  God,  why  hast  thou 
forsaken  me  ?"  light — rather,  splendour;  bright  sunshine ; 
for  tlie  servant  of  God  is  never  wholly  without  "light." 
[ViTRixGA.]  A  godly  man's  way  may  be  dark,  but  his 
end  shall  be  peace  and  light.  A  wicked  man's  way  may 
be  bright,  but  his  end  shall  be  utter  darkness  (Psalm  112. 
4;  97,  11;  37.  21).  let  liim  trust,  &c.— as  Messiah  did  (v.  8, 
9).  11.  In  contrast  to  the  godly  (v.  10),  the  wicked,  in  times 
of  darkness,  instead  of  trusting  in  God,  trust  in  them- 
selves {kind.le  a  light  for  themselves  to  walk  by)  (Ecclesias- 
tes  11.  9).  The  image  is  continued  from  v.  10,  "darkness ;" 
human  devices  for  salvation  (ch.  19. 21;  16.9,25)  a.re  like 
the  spark  that  goes  out  in  an  instant  in  darkness  (cf.  Job 
18.  6 :  21.  17,  with  Psalm  18.  28).  sparks— not  a  steady  light, 
but  blazing  sparks  extinguished  in  a  moment,  ^valk — 
not  a  command,  but  implying  that  cw  surely  as  they  would 
do  so,  they  should  lie  down  In  sorrow  (Jeremiah  3.  25).  In 
exact  proportion  to  mystic  Babylon's  previous  "glorify- 
ing" of  herself  sliall  be  her  sorrow  (Matthew  25.  30;  8. 12; 
Revelation  IS.  7). 

CHAPTER    LI. 

Ver.  1-23.     Encoueagement  to  the  Faithful  rem- 
nant OF  Israel  to  tkust  in  God  for  Deliverance, 

BOTH  FROM  THEIR  LONG  BABYLONIAN  EXILE,  AND  FROM 

THEIR  PRESENT  DISPERSION.  1.  me— the  God  of  your 
fathers,  ye  .  ,  .  follow  after  righteousness — the  godly 
portion  of  the  nation;  v.  7  shows  this  (Proverbs  15.9;  1 
Timothy  6. 11).  "  Ye  follow  righteousness,"  seek  it  there- 
fore from  me,  who  "bring  it  near,"  and  that  a  righteous- 
ness "not  about  to  be  abolished"  (v.  6,  7);  look  to  Abra- 
ham, your  father  (y.  2),  as  a  sample  of  how  righteousness 
before  me  is  to  be  obtained ;  I,  the  same  God  who  blessed 
him,  will  bless  you  at  last  (v.  3);  therefore  trust  in  me,  and 
fear  not  man's  opposition  {v.  7,  8, 12, 13).  The  mistake  of 
the  Jews,  heretofore,  has  been,  not  in  tliat  tliey  "  followed 
after  righteousness,"  but  in  that  they  followed  it  "by  the 
works  of  the  law,"  instead  of  "  by  faith,"  as  Abraham 
(Romans  9.31,32;  10.3,4;  4.2-5).  hole  of .  .  .  pit— The 
idea  is  not,  as  it  is  often  quoted,  the  inculcation  of  hu- 
mility, by  reminding  men  of  the  fallen  state  from  which 
they  have  been  taken,  but  that  as  Abraham,  the  quarry, 
as  it  were  (cf.  ch.  48. 1),  wlience  their  nation  was  hewn, 
had  been  called  out  of  a  strange  land  to  the  inheritance 
of  Canaan,  and  blessed  by  God,  tlie  same  God  is  able  to 
deliver  and  restore  them  also  (cf.  Matthew  3.  9).  %.  alone 
—translate,  "  I  called  him  when  he  was  but  one"  (Ezekiel 
33.  24).  The  argument  is,  the  same  God  who  had  so  blessed 
"one"  individual,  as  to  become  a  mighty  nation  (Genesis 
12. 1;  22.  7),  can  also  increase  and  bless  the  small  remnant 
of  Israel,  both  tliat  left  in  the  Babylonish  captivity,  and 
that-left  in  the  present  and  latter  days  (Zechariah  14.  2); 
"  the  residue"  (cli.  13.  8, 9).  3.  For— See  for  the  argument, 
last  note,  the  garden  of  the  I/Ord— restoration  of  the 
primeval  paradise  (Genesis  2.  8;  Ezekiel  28. 13;  Revelation 
2.7).  vAf:lo(ly— Hebrew,  psalm.  God's  praises  shall  again 
beheard.  4.  my  people— the  Jews.  This  reading  is  better 
than  that  of  GESENitrs :  "O  peoples  .  .  .  nations,"  viz.,  the 
Gentiles.  The  Jews  are  called  on  to  hear  and  rejoice  in 
the  extension  of  the  true  religion  to  the  nations-  for,  at 
488 


the  first  preaching  of  the  gospel,  as  in  the  final  age  to 
come,  it  was  from  Jenisalem  that  the  gospel  law  was,  and 
is,  to  go  forth  (ch.  2.  3).  law  .  .  .  judgment— the  gospel 
dispensation  and  institutions  (ch.  42.  1,  "judgment"). 
make  .  .  .  to  rest— establish  firmly;  found,  light,  &c. — 
(Ch.  42.  6.)  5.  righteousness  .  .  .  near— i.  e.,  faithful  ful- 
filment of  the  promised  deliverance,  answering  to  "salva- 
tion" in  the  parallel  clause  (ch.  46. 13;  56. 1 ;  Romans  10.  8, 
9).  Ye  follow  after  "righteousness;"  seek  it,  therefore, 
from  me,  and  you  will  not  liave  far  to  go  for  it  (v.  1).  arms 
— put  for  Himself;  I  by  my  might,  judge — (Ch.  2.  3,  4; 
Psalm  98.  9.)  isles,  &c.— (Ch.  60.  9.)  arm— (Romans  1.  16), 
"the  power  of  God  unto  (the  Gentiles  as  well  as  the  Jews) 
salvation."  6.  (Ch.  40.  6,  8;  Psalm  102.26;  Hebrews  1.11, 
12.)  vanish  R-»vay — lit.,  shall  be  torn  asunder,  as  a  garment 
[Maurer];  which  accords  with  the  context,  in  like 
manner — ButGESENius,  "Like  a  gnat;"  like  the  smallest 
and  vilest  insect.  Jerome  translates,  as  English  Version, 
and  infers  that  "in  like  manner"  as  man,  the  heavens  (t. 
c.,  the  sky)  and  earth  are  not  to  be  annihilated,  but  changed 
for  the  better  (ch.  65.  17).  righteousness— my  faithfully- 
fulfilled  promise  (note,  v.  5).  7.  know  rigliteonsness — 
(JVote,  V.  1.)  8.  (Note,  ch.  50.  9;  Job  4. 18-20.)  Not  that  the 
moth  eats  memip,  but  they  shall  be  destroyed  by  as  insig- 
nificant instrumentality  as  the  moth  that  eats  a  garment. 
9.  Impassioned  prayer  of  the  exiled  Jews,  ancient  days 
— (Psalm  44.  1.)  Rahab— poetical  name  for  Egypt  (note,  ch. 
30.  7).  dragon — Hebrew,  tannin.  The  crocodile,  an  em- 
blem of  Egypt,  as  represented  on  coins  struck  after  the 
conquest  of  Egypt  by  Augustus ;  or  rather  here,  its  king, 
Pharaoh  (note,  ch.  27.  1;  Psalm  74.  13,  14;  Ezekiel  32.2, 
Margin;  29.3).  10.  it— the  arm.  Art  not  thou  the  same 
Almighty  power  that,  &c.?  dried  the  sea — the  Red  Sea 
(ch.  43.  16;  Exodus  14.  21).  11.  (Cli.  35. 10.)  therefore— as- 
surance of  faith;  or  else  the  answer  of  Jehovah  corre- 
sponding to  their  prayer.  As  surely  as  God  redeemed 
Israel  out  of  Egypt,  He  shall  redeem  them  from  Babylon, 
both  the  literal  in  the  age  following,  and  mystical  in  the 
last  ages  (Revelation  18.  20,  21).  There  shall  be  a  second 
exodus  (ch.  11. 11-16 ;  27. 12, 13).  singing— image  from  the 
custom  of  singing  on  a  journey  when  a  caravan  is  passing 
along  the  extended  plains  in  the  East,  everlasting  joy — 
(Jude24.)  sorro>v  ...  flee  away— (Revelation  21.  4.)  13. 
comfortetln — (v.  3  ;  ch.  40.  1.)  tliou — Zion.  son  of  man — 
frail  and  dying  as  his  parent  Adam,  be  made  as  grass — 
wither  as  grass  (ch.  40.  6,  7).  13.  (Ch.  40.  12,  26,  28),  the 
same  argument  of  comfoi't  drawn  from  the  omnipotence 
of  the  Creator,  as  if  .  .  .  ready,  &c.—lit.,  "when  he 
directs,"  ufe.,  his  arrow,  to  destroy  (Psalm  21. 12;  7. 13;  H, 
2).  [Matjrer.]  14.  captive  exile— W.,  one  bowed  doivn  as 
a  captive  (ch.  10.  4).  [Maurer.]  Tlie  scene  is  primarily 
Babylon,  and  the  time  near  the  close  of  the  captivity. 
Secondarily,  and  an ti typically,  the  mystical  Babylon,  the 
last  enemy  of  Israel  and  the  Church,  in  which  they  have 
long  sufljered,  but  from  which  they  are  to  be  gloriously 
delivered,  pit— such  as  were  many  of  the  ancient  dun- 
geons (cf.  Jeremiah  38.  6,  11, 13;  Genesis  37.  20).  nor  .  .  . 
bread  .  .  .  fail— (Ch.  33. 16;  Jeremiah  37.  21.)  15.  divided 
.  .  .  sea- The  Red  Sea.  Tlie  same  Hebrew  word  as  "make 
to  rest"  (v.  4).  Rather,  "  that  terrify  the  sea,"  i.  c,  restrain 
it  by  my  rebuke,  "when  its  waves  roar."  [Gesenius.] 
The  Hebrew  favours  Maurer,  "that  terrify  the  sea  so 
that  the  waves  roar."  Tlie  sense  favours  Gesenius  (Jere- 
miah 5.  22;  31.  35),  or  English  Version  (v.  9, 10,  which  favours 
the  special  reference  to  the  exodus  from  Egypt).  16.  Ad- 
dressed to  Israel,  embodied  in  "  the  servant  of  Jehovah" 
(ch.  42.  1),  Messiah,  its  ideal  and  representative  Head, 
through  whom  the  elect  remnant  is  to  be  restored,  put 
my  words  in  thy  mouth— true  of  Israel,  the  depository 
of  true  religion,  but  fully  realized  only  in  Israel's  Head 
and  antitype,  Messiah  (ch.  49.  2;  50. 4,  5;  59.  21;  Deuterono- 
my 18.  18;  John  3.  31).  covered  .  .  .  In  .  .  .  shadow  of 
.  .  ,  hand— protected  thee  (note,  ch.  49.  2).  plant— rather, 
"fix"  as  a  tabernacle;  so  it  ought  to  be  rendered  (Daniel 
11. 45).  The  "  new  creation,"  now  going  on  in  the  spiritual 
world  by  the  gospel  (Ephesians  2. 10),  and  hereafter  to  be 
extended  to  the  visible  world,  is  meant  (ch.  6,5.  17;  66.  22; 
Cf.  ch.  13, 13;  2  Peter  3. 10-13).    Zlon— Its  restoration  is  a 


Christ's  Free  Jiedemplion. 


ISAIAH   LII. 


His  Kiiujdom  sliall  be  Exalted. 


leading  part  lu  the  new  creation  to  come  (cii.  Co.  17-19).  17. 
(Cli.  52.  L)  druuk— Jehovali's  wrath  is  compared  to  an 
Intoxicating  di-aught;  because  it  couJ'ounds  the  sufferer 
under  it,  and  malies  him  tall  (Job  21.  20;  P^saIm  (iO.  3;  75.  8; 
Jeremiah  25.  15,  id;  49.  12;  Zecliariali  12.  2;  Revelation  11, 
10);  ("poured  out  without  mixture;"  ratlier,  the  pure  wine- 
juine  mixed  with  inloxicating  druys),  of  trem bliug — wliich 
produced  trembling  or  intoxication,  -wrung  ,  .  .  owt — 
drained  tlie  last  drop  out;  tlie  dregs  were  tlie  sediments 
Ii'om  various  substances,  as  honey,  dates,  and  drugs,  put 
Into  the  wine  to  increase  tlie  strengtli  and  sweetness.  18. 
B'ollowing  up  tlie  image  in  v.  17,  intoxicated  and  con- 
fused by  tlie  cup  of  God's  anger,  she  lias  none  to  guide  lier 
lu  her  helpless  state ;  she  has  not  yet  awaliened  out  of  the 
Bleep  caused  by  that  druuy/U.  This  cannot  apply  to  tlie 
Babylonish  captivity;  lor  in  it  tliey  had  Ezekiel  and 
Dauit-1,  Ezra  and  Nehemiah,  as  "guides,"  and  soon  awoke 
out  of  tlui  t  sleep ;  but  it  applies  to  tlie  Jews  now,  and  will 
be  slill  more  applicable  in  their  coming  oppression  by 
Antichrist.  19.  t-v»-o — clnsses  of  evils,  for  he  enumerates 
faur,  viz.,  desolation  and  destruction  to  the  land  and  state  : 
famine  iintX  the  sword  to  tlie  people.  vvUo  sliall  be  sorry 
for  tUcc— so  as  to  give  thee  effectual  relief:  as  the  paral- 
lel clause,  "By  whom  shall  I  comfort  thee?"  shows  (Lam- 
enlations  2. 11-13).  SiO.  liead  of  all  .  .  .  streets— (Lamen- 
tations 2.  19;  -i.  1.)  -wild  bull— rather,  the  oryx  [Jeiiome], 
or  a  gazelle  [Gesenius],  or  wild  goat  [BochaktJ;  com- 
monly in  the  F>ast  taken  in  a  net,  of  a  wide  sweep,  wliere- 
into  the  beasts  were  hunted  together.  The  streets  of 
cities  in  the  East  often  have  gates,  which  are  closed  at 
night;  a  person  wishing  to  escape  would  be  stopped  by 
them  and  cauglit,  as  a  wild  animal  in  a  net.  31.  drunken 
. .  .  not  -vvitU  wine— (C'li.  29.  9 ;  cf.  i'.  17, 20,  here ;  Lamenta- 
tions o.  15.)  'Z:i.  i>leadetli  .  .  .  cause— (Psalm  35.  1 ;  Jere- 
miah 50.  34;  Micah  7.  9.)  no  more  drink  it— (Ch.  51.  7-9.) 
This  cannot  apply  to  Israel  after  the  return  from  Baby- 
lon, but  only  to  them  after  their  final  restoration.  33. 
(Uh.  49.  2G;  Jeremiah  25. 15-29;  Zechariah  12.2.)  Bow  down 
that  .  .  .  go  over — Conquerors  often  literally  trod  on  the 
necks  of  conquered  kings,  as  Sapor  of  Persia  did  to  the 
Roman  empercA  Valerian  (Joshua  10.  24;  Psalm  18.  40;  66. 
11.  12), 

^  CHAPTER  LII. 

P  Ver.  1-15.  Verses  1-13  connected  with  Chap.  51.  Zion 
*  long  in  bondage  (ch.  51. 17-20)  is  called  to  put  on  beautiful 
garments  appropriate  to  its  future  prosperity.  1.  strengtU 
— as  thy  adornment;  answering  to  "beautiful  garments" 
in  the  parallel  clause.  Arouse  thyself  from  dejection  and 
a.ssume  confidence,  tlie  lioly  city —  (Nehemiah  11.1; 
Revelation  21.2.)  no  more  .  .  .  unclean— (Ch.  35.8;  60. 
21;  Joel  3.  17;  Revelation  21.27).  A  prophecy  never  yet 
fulfilled,  uncircumctsed— spiritually  (Ezekiel 44. 9;  Acts 
7.  51).  3.  fro>n  tlie  dust — the  seat  of  mourners  (Job  2.  12, 
13).  arise,  and  sit— t'tz.,  in  a  more  dignified  place:  on  a 
divan  or  a  throne  [LowthJ,  after  liavlng  shaken  off  the 
dust  gathered  up  by  the  flowing  dress  when  seated  on  the 
ground;  or  simply,  "Arise,  and  sit  erect."  [Maurer.] 
bandH  of  .  .  .  neck — the  yolce  of  thy  captivity.  3.  As 
you  became  j'our  foes'  servants,  without  their  paying  any 
price  for  you  (Jeremiah  15. 13),  so  they  shall  release  you 
without  demanding  any  price  or  reward  (ch.  45. 13),  (where 
Cyrus  is  represented  as  doing  so :  a  type  of  their  final  res- 
toration gratuitously  In  like  manner).  So  the  spiritual 
Israel,  "sold  under  sin,"  gratuitously  (Romans  7. 14),  shall 
be  redeemed  also  gratuitously  (ch.  .55.  1).  4.  My  people — 
Jacob  and  his  sons,  went  down— Judca  was  an  elevated 
country  compared  with  Egypt,  sojourn— They  went 
there  to  stay  only  till  the  famine  In  Canaan  should  have 
ceased.  Assyrian— Sennacherib.  Remember  how  I  de- 
livered you  from  Egypt  and  the  Assyrian;  what,  then,  Is 
to  prevent  me  from  delivering  you  out  of  Babylon  (and 
the  mystical  Babylon  and  the  Antichrist  in  the  last  days)? 
without  cauBe- answering  to  "for  naught"  in  v.  5;  It  was 
au  act  of  gratuitous  oppression  in  the  present  case,  as  In 
that  case.  5.  vriiat  Iiavc  I  here- i.  c.,  what  am  I  called 
on  to  do.  The  fact  "that  my  people  Is  taken  away  (into 
captivity;  ch.  49.  24,  25)  for  naught"  (by  gratuitous  oppres- 


sion, V.  4 ;  also  V.  3,  where  see  note)  demands  my  interposi- 
tion, tliey  tliat  rule— or  tyrannize,  viz.,  Babylon,  literal 
and  mystical,  make  ...  to  liowl— or,  raise  a  crry  of  eX' 
uUution  over  tliem.  [Maurek.]  blaspUemed- vte.,  in 
Babylon:  God's  reason  for  delivering  his  people,  not  their 
goodness,  but  for  the  sake  of  His  lioly  name  (P^zekiel  20.  9. 
14).  6.  shall  know  in  tliat  day— when  Chris't  shall  re- 
veal Himself  to  Israel  sensibly ;  the  only  means  whereby 
tlieir  obstinate  unbelief  shall  be  overcome  (Psalm  102.16; 
Zechariah  12.  10;  14.5).  7.  beautiful  .  .  .  feet— i.  e..  The 
advent  of  such  a  herald  seen  on  the  distant  "mountains" 
{Notes,  ch.  40.  9;  41.  27;  25.  6,  7;  Song  of  Solomon  2.  17)  run- 
ning in  haste  with  the  long-expected  good  tidings,  is  most 
grateful  to  the  desolated  city  (Nahum  1.  15).  good  tid- 
ings-only partially  applying  to  tlie  return  from  Baby- 
lon. Fully,  and  antltyplcally,  the  gospel  (Luke  2. 10, 11), 
"beginning  at  Jerusalem"  (Luke  24.47),  "the  city  of  the 
great  King"  (Matthew  5.  35),  where  Messiah  shall,  at  the 
final  restoration  of  Israel,  ''reign"  as  peculiarly  Zion's 
God  ("  TJiy  God  reigneth ;"  cf.  Psalm  2.  6).  8.  watchmen 
— set  on  towers  separated  by  Intervals  to  give  the  earliest 
notice  of  tiie  approacii  of  any  messenger  with  tidings  (cf. 
cli.  21. 6-8).  Tlie  Hebrew  is  more  forcible  than  English  Ver- 
sion, "The  voice  of  thy  watchmen"  (exclamatory  as  In 
Song  of  Solomon  2.  8) !  "  They  lift  up  tlieir  voice  !  together 
they  sing."  eye  to  eye — i.  e.,  close  at  hand, and  so  clearly 
[Gesenius];  Numbers  14.  14,  "face  to  face;"  Numbers  12. 
8,  "mouth  to  mouth."  Cf.  1  Corinthians  13. 12;  Revela- 
tion 2'2.  4,  of  wlilch  Simeon's  sight  of  the  Saviour  was  a 
prefiguratlon  (Luke  2.30).  The  watchmen,  spiritually,  are 
ministers  and  others  who  pray  for  the  peace  of  Jerusalem 
(ch.  62.  6,  7).  bring  again — i.  e.,  restore.  Or  else,  "return 
to."  [Maurer.]  9.  (Ch.  14.  7,  8;  42.11.)  redeemed- spirit- 
ually and  nationally  (ch.  48.  20).  10.  made  bare  .  .  .  arm 
— metaphor  from  warriors  who  bare  their  arm  for  battle 
(Ezekiel  4.  7).  all  .  .  .  earth  .  .  ,  see  .  .  .  salvation  of 
.  .  .  God — The  deliverance  wrought  by  God  for  Israel  will 
cause  all  nations  to  acknowledge  the  Lord  (ch.  60.  18-20). 
The  partial  fulfilment  (Luke  3.  6)  is  a  forerunner  of  thw 
future  complete  fulfilment.  11.  (Ch.  48.20;  Zecliariali  2. 
6,  7.)  Long  residence  In  Babylon  made  many  loath  to 
leave  It:  so  as  to  mystical  Babylon  (Revelation  IS.  4).  yc 
.  .  ,  that  bear  .  .  .  vessels  of  the  Lord — the  priests  and 
Levltes,  whose  office  it  was  to  carry  the  vessels  of  the 
temple  (Jeremiah  27. 18).  Nebuchadnezzar  had  carried 
them  to  Babylon  (2  Chronicles  36. 18).  Cyrus  restored 
them  (Ezra  1.  7-11).  be  .  .  .  clean— by  separating  your- 
selves wholly  from  Babylonian  Idolaters,  mystical  and 
literal.  13.  not  .  .  .  -with  haste — as  when  ye  left  Egypt 
(Exodus  12.  33,  39;  Deuteronomy  16.  3;  cf.  Note,  ch.  28. 16). 
Ye  shall  have  time  to  cleanse  yourselves  and  make  delib- 
erate preparation  for  departure.  Lord — Jehovah,  as  your 
Leader  in  front  (ch.  40.3;  Exodus  23.20;  Mlcah  2.13). 
rerew^ard— ;t<.,  gather  up,  i.  e.,  to  bring  up  the  rear  of  yonr 
host.  The  transition  Is  frequent  from  the  glory  of  iNIes- 
slah  in  His  advent  to  reign,  to  His  humiliation  in  His 
advent  to  sufl'er.  Indeed,  so  are  both  advents  accounted 
one,  that  He  Is  not  said,  in  His  second  coming,  to  be 
about  to  return,  but  to  come.  13.  Here  ch.  53.  ought  to 
begin,  and  ch.  52.  end  with  v.  12.  This  section,  from  here 
to  end  of  ch.  53.,  settles  the  controversy  with  the  Jews, 
If  Messiah  be  the  person  meant;  and  with  infidels.  If 
written  by  Isaiah,  or  at  any  time  before  Christ.  The 
correspondence  witli  the  life  and  death  of  Jesus  Christ 
is  so  minute,  that  It  could  not  have  resulted  from  con- 
jecture or  accident.  An  Impostor  could  not  have  shaped 
the  course  of  events  so  as  to  have  made  his  character  and 
life  appear  to  be  a  fulfilment  of  It.  The  writing  is, 
moreover,  declaredly  prophetic.  The  quotations  of  It 
In  the  New  Testament  show  (l.)that  it  was,  before  the 
time  of  Jesus,  a  recognized  part  of  the  Old  Testament: 
(2.)  that  It  refers  to  Messiah  (Matthew  8.17;  Mark  15. 
28;  Luke  22.37;  John  12.38;  Acts  8.28-35;  Romans  10. 
16;  1  Peter  2.  21-2.5).  The  Indirect  allusions  to  it  still  more 
clearly  prove  the  Slesslanic  Interpretation;  so  universal 
was  that  interpretation,  that  It  is  simply  refei-red  to  la 
connection  with  the  atoning  virtue  of  His  death,  without 
being  formally  quoted  (Mark  9.12;  Romans  4.25;  1  Co- 

489 


CfirisCs  Kingdom  shall  oe  Exalted, 


ISAIAH   LIII. 


His  Vicarious  Sufferings  Foretold, 


rinthians  1.5.  3 ;  2  Corinthians  5.  21 ;  1  Peter  1. 19 ;  2.  21-25; 
1  Jolin  3.  5).    The  genuineness  of  the  passage  is  certain  ;  for 
the  Jews  wouicZ  not  have  forged  it,  since  it  is  opposed  to 
their  notion  of  Messiah,  as  a  triumphant  temporal  prince. 
The  Christians  could  not  have  forged  it;  for  the  Jews,  the 
enemies  of  Cliristianity,  are  "our  librarians."    [Paley.] 
The  Jews  try  to  evade  its  force  by  tlie  figment  of  two  Mes- 
siahs, one  a  suffering  Messiah  (Ben  Josepli),  the  otlier  a 
triumphant  Messiah  (Ben  David).    Hillel,  maintained 
that  Messiah  has  already  come  in  the  person  of  Jlezekiah. 
BuxTORF  states,  that  many  of  the  modern  Rabbins  be- 
lieve tliat  He  has  been  come  a  good  while,  but  will  not 
manifest  Himself  because  of  the  sins  of  the  Jews.    But  the 
ancient  Jews,  as  the  Chaldee  paraphrast  Jonathan,  refer 
it  to  Messiah;  so  theMedrasch  Tauchuma  (a  commentary 
on  the  Pentateuch;;  also  Rabbi  Moses  Haddarschan  (see 
Hengstenberg,  Christol).    Some  explain  it  of  the  Jew- 
ish people,  either   in  the  Babylonish  exile,  or  in  their 
present  sufferings  and  dispersion.    Others,  the  pious  por- 
tion of  the  nation  taken  collectively,  whose  sufferings 
made  a  vicarious  satisfaction  for  the  ungodly.    Others, 
Isaiali,  or  Jeremiah  [Gesenius],  the  prophets  collectively. 
But  an  individual  is  plainly  described :  he  suffers  volun- 
tarily, inuoceyit,  patiently,  and  as  Ihe  efficient  cause  of  the 
righteousness  of  His  people,  which  holds  good  of  none 
other  but  Messiah  (ch.  53.  4-6,  9, 11;  contrast  Jeremiah  20. 
7 ;  15. 10-21 ;  Psalm  137.  8, 9) ;  ch.  53.  9,  can  hold  good  of  none 
other.    The  objection  that  the  sufferings  (ch.  63. 1-10)  re- 
feri'cd  to  are  represented  as  past,  the  glorification  alone 
as  future  (cli.  52. 13-15 ;  53. 11, 12)  arises  from  not  seeing  that 
tlie  prophet  takes  his  stand  in  the  midst  of  the  scenes 
wliicli  he  describes  as  future.    The  greater  nearness  of  the 
first  advent,  and  the  interval  between  it  and  the  second, 
are  implied  by  tlie  use  of  tlie  past  tense  as  to  the  first,  the 
future  as  to  tlie  second.     Beliold— Awakening  attention 
to  the  striking  picture  of  Messiali  that  follows  (cf.  John 
19.  6,  14).    my  servant— Messiah  (ch.  42.  1).     deal   pru- 
deiiUy— rather,  prosper  [Gesenius]  as  the  parallel  clause 
favours  (ch.  53. 10).    Or,  uniting  both  meanings,  shall  reign 
well.  [Hengstenberg.]  This  verse  sets  forth  in  the  begin- 
ning the  ultimate  issue  of  His  sufferings,  the  description 
of  wrhich  follows:  the  conclusion  (ch.  53. 12)  corresponds; 
the  section  (ch.  52. 13;  53. 12)  begins  as  it  ends  with  His 
final  glory,    extolled — elevated  (Mark  IG.  19;  Ephesians  1. 
20-22 ;  1  Peter  3.  22).    14,  15.  Summary  of  Messiah's  his- 
tory, which  is  set  forth  more  in  detail  in  ch.  53.    "Just  as 
many  were  astonished  (accompanied  with  aversion,  Jere- 
miah   18.  10 ;    19.  8),  <&c. ;    his  visage,   &c. ;    so    shall    He 
sprinkle,"  &c.    Israel  in  this  answers  to  its  antitype  Mes- 
siah, now  "an  astonishment  and  by-word"  (Deuteionomy 
2S.  37),  hereafter  about  to  be  a  blessing  and  means  of  sal- 
vation to  many  nations  (ch.  2.  2,  3 ;  Micah  5.  7).   tliee  5  Iiis 
— such  changes  of  persons  are  common  in  Hebrew  poetry. 
insivveA— Hebrew,    disfigurement;   abstract   for   concrete; 
not  only  disfigured,  but  disfigurement  itself,     more  than 
any  man— Castelio  translates,  "so  that  it  was  no  longer 
that  of  a  man"(cf.  Psalm  22.  C).     The  more  perfect  we 
may  suppose  the  "  body  prepared  "  (Hebrew  10, 5)  for  Him 
by  God,  the  sadder  by  contrast  was  the  "marring"  of 
His  visage  and  form.     15.   sprinUIe  many — Gesenius, 
for  the  antithesis  to  "be  astonished,"  translates,  "shall 
cause  ...  to  exult."    But  the  word  universally  in  the 
Old  Testament  means  either  to  sprinkle  with  blood,  as  the 
high  priest  makes  an  expiation  (Leviticus  4.  6 ;  16. 18, 19) ; 
or  with  water,  to  purify  (Ezekiel  36.  25;  cf.  as  to  the  Spirit, 
Acts  2.  33),  both  appropriate  to  Messiah  (John  13.  8;  He- 
brews 9.  13, 14;  10.  22;   12.24;  1  Peter  1.  2).    The  antithesis 
is  sufficient  without  any  forced  rendering.     Many  were 
astonished ;  so  many  (not  merely  men,  but)  nations  shall 
be  sprinkled.    They  were  amazed  at  such  an  abjectperson 
claiming  to  be  Messiah;  yet  it  is  He  who  shall  justify  and 
purify.    Men  were  dumb  with   the  amazement  of  scorn  at 
one  marred  more  than  the  lowest  of  men,  yet  the  highest: 
even  kings  (ch.  49.  7, 23)  shall  be  dumb  with  awe  and  venera- 
tion ("shut  .  .  .  mouths;"  Job  29.  9, 10;  Micah  7. 16).    that 
.  .  .  not  .  .  .  told  them— The  reason  why  kings  shall  so 
venerate  them ;  the  wonders  of  redemption,  which  had 
not  been  before  told  them,  shall  then  be  announced  to 
490 


them,  wonders  such  as  they  had  never  heard  or  seen  par- 
allelled (ch.  55.  1 ;  Romans  15.  21 ;  10.  25,  26). 

CIIAPTEIi    LIII. 

Ver.  1-12.  Man's  Unbelief:  Messiah's  Vicarious 
Sufferings,  anb  Final  Triumph  for  Man.  The 
speaker,  according  to  Horsley,  personates  the  repenting 
Jews  in  the  latter  ages  of  the  world  coming  over  to  the 
faith  of  the  Redeemer;  the  whole  is  their  penitent  con- 
fession. This  view  suits  the  context  (ch.  52.  7-9),  which  is 
not  to  be  fully  realized  until  Israel  is  restored.  However, 
primarily,  it  is  the  abrupt  exclamation  of  the  prophet: 
"Who  hath  believed  our  report,"  that  of  Isaiah  and  the 
other  propheta,  as  to  Messiah?  The  infidel's  objection 
from  the  unbelief  of  the  Jews  is  anticipated  and  hereby 
answered:  that  unbelief  and  the  cause  of  it  (Messiah's 
humiliation,  whereas  they  looked  for  One  coming  to  reign) 
were  foreseen  and  foretold.  1.  report— Zi7.,  the  thing  heard: 
referring  to  which  sense  Paul  saith,  "So,  then,  faith  com- 
eth  by  hearing"  (Romans  10.  16,  17).  arm— power  (ch.  40. 
10);  exercised  in  miracles  and  in  saving  men  (Romans  1. 
16;  1  Corintliians  1. 18).  The  prophet,  as  if  present  during 
Messiah's  ministry  on  earth,  is  deeply  moved  to  see  ho^o 
few  believed  on  Him  (ch.  49.  4;  Mark  6.  6;  9.  19;  Acts  1.  15). 
Tivo  reasons  are  given  why  all  ought  to  have  believed.  (1.) 
The  "  report "  of  the  "  ancient  prophets."  (2.)  "  The  arm 
of  Jehovah"  exhibited  in  Messiali  whilst  on  earth.  In 
HoRSiiEY's  view,  this  will  be  the  penitent  confession  of 
the  Jews,  "How  few  of  our  nation,  in  Messiah's  days,  be- 
lieved in  Him  !"  3.  tender  plant — Messiah  grew  silently 
and  insensibly,  as  a  sucker  from  an  ancient  stock,  seem- 
ingly dead  {viz.,  the  house  of  David,  then  in  a  decayed 
state)  {Note,  ch.  11.  1).  shall  grove  .  .  .  hath— rather, 
grew  up  .  .  .  had.  before  him — before  Jehovah.  Though 
unknown  to  the  world  (Jolin  1. 11),  Messiah  was  observed 
by  God,  who  ordered  tlie  most  minute  circumstances  at- 
tending His  growth,  root — i.  e.,spi-outfrom  aroot.  fornx 
—beautiful  form:  sorrow  had  marred  His  once  beau- 
tiful form,  and  •when  we  shall  see — rather,  joined 
with  the  previous  words, "  Nor  comeliness  (attractiveness) 
that  we  shoidd  look  (with  delight)  on  Him."  there  Is— 
rather,  was.  The  studied  reticence  of  the  New  Testament 
as  to  His  form,  stature,  colour,  &c.,  was  designed  to  pre- 
vent our  dwelling  on  the  bodily,  rather  than  on  His 
moral  beauty,  holiness,  love,  &c. ;  also  a  providential 
protest  against  the  making  and  veneration  of  images  of 
Him.  The  letter  of  P.  Lentulus  to  the  emperor  Tiberius, 
describing  His  person,  is  spurious;  so  also  tlie  story  of 
His  sending  Plis  portrait  to  Abgar,  king  of  Edessa;  and 
the  alleged  impression  of  His  countenance  on  the  hand- 
kerchief of  Veronica.  The  former  part  of  this  verse  re- 
fers to  His  birth  and  childliood;  the  latter  to  His  first 
public  appearance.  [Vitringa.]  3.  rejected — "forsakeu 
of  men."  [Gesenius.]  "  Most  abject  of  men."  Lit.,  "  He 
wlio  ceases  from  men,"  i.  e.,  is  no  longer  regarded  as  a 
man.  [Hengstenberg.]  {Note,  c\i.  52.14;  49.7.)  man 
of  sorro-*vs— i.  e.,  whose  distinguishing  characteristic 
was  sorrows,  acquainted  with — familiar  by  constant 
contact  with,  gi-ief— Zii.,  disease;  fig.  for  all  kinds  of 
calamity  (Jeremiah  6.14);  leprosy  especially  represented 
this,  being  a  direct  judgment  from  God.  It  is  remarkable 
Jesus  is  not  mentioned  as  having  ever  suffered  under 
sickness,  and  we  hid  ,  .  .  faces  —  Rather,  us  one  who 
causes  men  to  hide  their  faces  from  Him  (in  aversion). 
[Maurer.]  Or,  "He  was  as  an  hiding  of  the  face  before 
it,"  i.  e.,  as  a  tiling  before  which  a  man  covers  his  face  in 
disgust.  [Hengstenberg.]  Or,  "as  one  before  whom  is 
the  covering  of  tlie  face;"  bef(^re  whom  one  covers  the 
face  in  disgust.  [Gesenius.]  -*ve— the  prophet  identify- 
ing himself  with  the  Jews.  See  Horsley's  View  {Note, 
v.V).  esteemed  .  .  .  wot— ixegative  conteraipt;  the  previous 
words  express  positive.  4.  Surely  .  .  our  g;ricfs— lit,, 
"  But  yet  He  hath  taken  (or  borate)  our  sicknesses,"  i.  e.,  they 
who  despised  Him  because  of  His  human  infirmities 
ought  rather  to  have  esteemed  Him  on  account  of  them; 
for  thereby  "Himself  took  our  infitmities"  (bodily  dis- 
eases).   So  Matthew  8. 17  quotes  it.    In  the  Hebrew  for 


ChrkVs  Sufferings  Foretold 


ISAIAH  LIII. 


by  the  Prophet. 


•'borne,"  or  took,  there  is  probably  the  double  notion,  He 
took  on  Himself  vicariously  (so  v.  5,  6,  8, 12),  and  so  He  took 
away;  His  perfect  humanity  whereby  He  was  bodily  af- 
flicted for  us,  and  in  all  our  afflictions  (eh.  63.9;  Hebrews 
•1. 15),  was  tlie  ground  on  which  He  cured  the  sick;  so  that 
St.  Matthew's  quotation  is  not  a  mere  accommodation.  See 
yotc  42  of  Archbishop  Magee," Atoneinent.  Tlie  Hebrew 
there  may  mean  to  overwhelm  witfi.  darkness;  Messiah's 
time  of  darkness  was  temporary  (Matthew  27.  -15),  answer- 
ing to  tlie  bruvsing  of  His  heel;  Satan's  is  to  be  eternal, 
answering  to  the  bruising  of  his  headed.  ch.b'i.Vi).  cnri'ied 
.  .  .  sorrows — The  notion  of  substitution  strictlj''.  "  Car- 
ried," viz.,  as  a  burden.  "Sorrows,"  i.e.,  pains  of  the 
mind;  as  "griefs"  refer  to  pains  of  the  bodj/  (Psalm  32. 10; 
38.17).  Mattbew  8. 17  might  seem  to  oppose  this:  "And 
l)are  our  sicktiesses."  But  he  uses  "sicknesses"  fig.  for 
sins,  tlie  cause  of  them.  Christ  took  on  Himself  all  man's 
infirmities,"  so  as  to  remove  them;  the  bodily  by  direct 
miracle,  grounded  on  His  participation  in  human  in- 
rtrmities;  tliose  of  the  soul  by  His  vicarious  suffering, 
which  did  away  with  the  source  of  both.  Sin  and  sick- 
ness are  ethically  connected  as  cause  and  efTect  (ch.  33.  24; 
Psalm  103.3;  Matthew  9.2;  John  5.14;  James  5.15).  ■^ve 
did  esteem  liini  strlclseii— judicially  [Lowth],  inz.,  for 
His  sins;  whereas  it  was  for  ours.  "We  thought  Him  to 
be  a  leper"  [Jerome,  Vulgate],  leprosy  being  the  direct 
Divine  judgment  for  guilt  (Leviticus  13.;  Numbers  12.10, 
15;  2  Clironicles  26. 18-21).  smitten— Ijy  Divine  judgments. 
afflicted— for  His  sins;  tliis  was  tlie  point  In  which  they 
eo  erred  (Luke  23.34;  Acts  3.17;  1  Corinthians  2.8.)  He 
was,  it  is  true,  "ufilicted,"  but  not  for  His  sins.  5. 
•wounded— a  bodily  wound;  not  mere  mental  sorrow; 
lit.,  pierced;  minutely  appropriate  to  Messiah,  whose 
hands,  feet,  and  side  were  pierced  (Psalm  22. 16).  Margin, 
wrongly,  from  a  Hebrew  root,  translates,  "tormented." 
for  .  .  .  for — (Romans  4.25;  2  Corinthians  5.21;  Hebrews 
9.  28;  1  Peter  2.  24 ;  3. 18) — the  cause  for  which  He  suffered  not 
His  own,  but  our  sins,  bruised— crushing  inward  and 
outward  suffering  {Note,  i>.  10).  cliastisement  —  lit.,  the 
correction  inflicted  hy  &  parent  on  children  for  their  good 
(Hebrews  12.5-8,  10,  11).  Not  punishment  strictly;  for  this 
can  have  place  only  where  there  is  guilt,  whicli  He  had 
not;  but  He  took  on  Himself  the  chastisement  ivhereby  the 
peace  (reconciliation  with  our  Father ;  Romans  5. 1 ;  Eplie- 
sians  2. 14,  15,  17)  of  the  children  of  Ood  U'os  to  be  effected 
(Hebrews  2.14).  upon  liim  — as  a  burden;  parallel  to 
"hath  borne"  and  "carried."  stripes— minutely  pro- 
phetical of  His  being  scourged  (Matthew  27.26;  1  Peter 
2.24).  Healed — spiritually  (Psalm  41.4;  Jeremiah  8.22). 
6.  Penitent  confession  of  believers  and  of  Israel  in  the 
last  days  (Zechariah  12.10).  sHeep  .  .  .  astray  — (Psalm 
119. 176;  1  Peter  2.  25.)  The  antithesis  is,  "In  ourselves  we 
were  scattered;  in  Christ  we  are  collected  together;  by 
nature  we  wander,  driven  headlong  to  destruction;  in 
Christ  we  flnd  the  way  to  the  gate  of  life."  [Calvin.] 
True,  also,  literally  of  Israel  before  its  coming  restoration 
(Ezekiel  34.5,6;  Zechariah  10.2,6;  cf.  with  Ezekiel  34.23, 
24;  Jeremiah  23.4,  5;  also  Matthew  9.36).  \a.ia  —  "hath 
made  to  light  on  Him."  [Lowth.]  Rather,  "hath  made 
to  rush  upon  Him."  [Maurer.]  tUe  Iniquity- i,  e.,  its 
jtenalty;  or  rather,  as  in  2  Corinthians  5.21;  He  was  not 
merely  a  sin  offering  (whlcli  would  destroy  tlie  antithesis 
to  "righteousness"),  but  "sin  for  us;"  sin  itself  viea- 
rlouslj';  tlie  representative  of  the  aggregate  sin  of  all 
mankind;  not  sins  in  the  plural,  for  the  "sin"  of  the 
world  is  one  (Romans  5.16,17);  thus  we  are  made  not 
merely  righteous,  hnt  righteousness,  even  "the  rigliteous- 
ness  of  God."  Tlie  innocent  was  punished  as  if  guilty, 
tliat  tlie  guilty  might  be  rewarded  as  t/ Innocent.  This 
verse  could  be  said  of  no  mere  martyr,  7.  oppressed — 
Lowth  translates,  "It  was  exacted,  and  He  was  made 
answerable."  The  vei-b  means,  to  have  payment  of  a  debt 
sternly  exacted  (Deuteronomy  15.  2,  3),  and  so  to  be  oppressed 
in  general;  the  exaction  of  the  full  penalty  for  our  sins  in 
His  sullerings  is  probably  alluded  to.  and  .  .  .  afflicted 
—or,  and  yet  He  suffered,  or  bore  himself  patiently  and,  dtc. 
[HE>fGSTENBEKG  and  Mauueu.]  Lowth's  translation, 
"He  was  made  answerable,"  is  hardly  admitted  by  the 


Hebrew,  opened  not  .  .  .  ntoutli- Jeremiah  11. 19,  and 
David  in  Psalm  38. 13,  14;  39.9.  prefiguring  Messiah  (Mat- 
thew 26.63;  27.12,14;  1  Peter  2.23).  8.  Rather,  "He  was 
taken  away  (i.e.,  cm<  o/f)  by  oppression  and  by  a  judicial 
sentence;"  a  hendiad  for,  "by  an  oppressive  judicial 
sentence."  [Lowth  and  Hengstenberg.]  Gesenius  not 
so  well,  "He  was  delivered  from  oppression  and  punish 
meut"  only  by  death.  English  Version  also  translates, 
"from  .  .  .  from,"  not  "by  .  .  .  by."  But  "prison"  is  not 
true  of  Jesus,  who  was  not  incarcerated;  restraint  and 
bonds  (John  18.24)  more  accord  with  the  Hebrew.  Acts 
8.33;  translate  as  LXX. :  "In  His  humiliation  His  judg- 
ment (legal  trial)  was  taken  away;"  the  virtual  sense  of 
the  Hebrew  as  rendered  by  Lowth,  and  sanctioned  by 
the  inspired  writer  of  Acts;  He  was  treated  as  one  so 
mean  that  a  fair  trial  was  denied  Him  (Matthew  26.59; 
Mark  14.  5.5->59).  Horsley  translates,  "  After  condemna- 
tion and  judgment  He  was  accepted."  -who  .  .  .  declare 
.  .  .  generation— who  can  set  forth  (the  wickedness  of) 
His  generation?  i.  e.,  of  His  contemporaries  [Alford  on 
Acts  8. 33],  which  suits  best  the  parallelism,  "  the  wicked- 
ness of  His  generation"  corresponding  to  "oppressive 
judgment."  But  Luther,  "  His  length  of  life,"  i.  e.,  there 
shall  be  no  end  of  His  future  days  (v.  10;  Romans  6.9). 
Calvin  includes  t?t,e  day^'  of  His  Church,  which  is  insepa- 
rable from  Himself.  Hengstenberg,  "His  posterity." 
He,  indeed,  shall  be  cut  off,  but  His  race  shall  be  so  nu- 
merous that  none  can  fully  declare  it.  Chrysostom,  &c., 
"His  eternal  sonship  and  miraculous  incarnation."  cut 
off— implying  a  violent  death  (Daniel  9.26).  n»y  people- 
Isaiah,  including  himself  among  them  by  the  word  "my." 
[Hengstekberg.J  Rather,  Jehovah  speaks  in  the  person 
of  His  prophet,  ''my  people,"  by  the  election  of  grace 
(Hebrews  2. 13).  was  lie  stricken — Hebrew,  "  the  stroke 
(was  laid)  upon  Him."  Gesenius  says,  that  the  Hebrew 
means  them;  the  collective  body,  whether  of  the  prophets 
or  people,  to  which  the  Jews  refer  the  whole  prophecy. 
But  Jerome,  the  Syriac  and  Ethiopiac  versions  trans- 
late it  Him;  so  it  is  singular  in  some  passages:  Psalm 
11.7,  His;  Job  27.  23,  Him;  Isaiah  44. 15,  thereto.  The  LXX. 
the  Hebreiu,  lamo,  "upon  Him,"  read  the  similar  words, 
lamuth,  "unto  death,"  which  would  at  once  set  aside 
the  Jewish  interpretation,  "upon  them."  Origen,  who 
laboriously  compared  the  Hebrew  with  the  LXX.,  so 
read  it,  and  urged  it  against  the  Jews  of  his  day,  who 
would  have  denied  it  to  be  the  true  reading  if  tlie  word 
had  not  then  really  so  stood  in  the  Hebrew  text. 
[Lowth.]  If  his  sole  authority  be  thought  insufficient, 
perhaps  lamo  may  imply  that  Messiah  was  the  repre- 
sentative of  the  collective  body  of  all  men;  hence  the  equiv- 
ocal plural-singular  form.  9.  Rather,  "His  grave  was 
appointed,"  or  "they  appointed  Him  His  grave"  [Heng- 
stenuerg];  I.  e.,  they  intended  (by  crucifying  Him  with 
two  thieves,  Matthew  27.  38)  that  He  sliould  have  His 
grave  "with  the  wicked"  (Cf.  John  19.  31),  the  denial  of 
honourable  burial  being  accounted  a  great  ignominy 
{Note,bh.  14.  19;  Jeremiah  26.  2;3).  and  witU  .  .  .  ricli— 
rather,  "  but  He  was  with  a  rich  man,"  <fcc.  Gesenius,  for 
the  parallelism  to  "  the  wicked,"  translates "  ungodly"  (the 
ellect  of  riches  being  to  make  one  ungodly);  but  the 
Hebrew  everywhere  means  7-ic/i,  never  hy  itself  tmgodly ; 
the  parallelism,  too,  is  one  of  contrast,  viz.,  between  llieir 
design  and  the  fact,  as  it  was  ordered  by  God  (Matthew  27. 
57;  Mark  15.  43-16;  John  19.  39,  40);  two  rich  men  honoured 
Him  at  His  death,  Josepli  of  Arimathea,  and  Nicodemus. 
in  Ills  Aeatix—Hcbreiv,  deaths.  LoWTii  translates,  "His 
tomb ;"  bamoth,  from  a  different  root,  meaning  high  places, 
and  so  mounds  for  sepulture  (Ezekiel  43.  7).  But  all  the 
versions  oppose  this,  and  the  Hebreiu  hardly  admits  it. 
Rather  translate,  "after  His  death"  [Hengstenberg] ;  as 
we  say,  "at  His  death."  Tlie  plural,  deaths,  intensifies  the 
force;  as  Adam  by  sin  "dying  died"  (Genesis  2.11,  Mar- 
gin); i.  c.,  incurred  death,  physical  and  spiritual.  So  Mes- 
siah, His  substitute,  endured  death  in  both  senses;  spirit- 
ual, during  His  temporary  abandonment  by  the  Father; 
physical,  when  He  gave  up  the  ghost,  because— rather, 
as  the  sense  demands  (so  In  Job  16.  17),  "although  He  had 
done  uo,"  &c.  [Hengstenbekg]  ,  (1  Peter  2.  20-22;  1  John 

491 


Christ^s  Sufferings  Foretold. 


ISAIAH  LIV. 


The  Church  Comforted  with  Promtsea. 


3.  5).  violence— i.  c,  wrong.  10.  Transition  from  His  hu- 
miliation to  His  exaltation,  pleased  tlie  Lord— the  secret 
of  His  sutl'erings.  They  were  voluntarily  borne  by  Mes- 
siah, in  order  that  thereby  He  might  "do  Jehovah's  will" 
(John 6. 38;  Hebrews  10.  7,  9),  as  to  man's  redemption;  so 
at  the  end  of  the  verse,  "the  pleasure  of  the  Lord  shall 
prosper  in  His  hand."  bruise- (see  v.b)\  Genesis  3.  15, 
was  hereby  fulfilled,  thougli  the  Hebrew  word  for  "  bruise," 
there,  is  not  the  one  used  here.  The  word  "Himself,"'  in 
Mattliew,  implies  a  personal  bearing  on  Himself  of  our 
maladies,  spiritual  and  physical,  whicli  included  as  a  con- 
sequence His  ministration  to  our  bodily  ailments :  these 
latter  are  the  reverse  side  of  sin;  His  bearing  on  Him  our 
spiritual  malady  involved  with  it  His  bearing  sympa- 
tiieticaily,  and  healing,  the  outward:  wliich  is  its  fruits 
and  its  type.  Hengstenbekg  rightly  objects  to  Magee's 
translation,  "taken  away,"  instead  of  "borne,"  that  tlie 
parallelism  to  "  carried"  would  be  destroyed.  Besides  the 
Hebrew  word  elsewhere,  when  connected  with  sin,  means 
to  bear  it  and  its  punishment  (Ezekiel  18. 2U).  Matthew, 
elsewhere,  also  sets  forth  His  vicarious  atonement  (Mat- 
thew iiO.  28).  >vlien  tliou,  <&c.— rather,  as  Margin,  "  when 
His  soul  (t.  c.  He)  shall  have  made  an  oflering,"  <tc.  In 
JEnglish  Version  the  cliange  of  person  is  harsh :  from  Je- 
hovali,  addressed  in  tlie  second  person  (u.  10),  to  Jehovah 
speaking  in  the  first  person  in  v.  11.  Margin  rightly 
makes  me  propliet  In  the  name  of  Jehovah  Himself  to 
speak  in  this  verse,  offerijig  for  sii»— (Romans  3.  25; 
1  John  2.2;  4.10.)  Ills  seed— His  spiritual  posterity  sliall 
be  numerous  (Psalm  22.30);  nay,  more,  though  He  must 
die.  He  shall  see  them.  A  numerous  posterity  was  ac- 
counted a  liigh  blessing  among  the  Hebrews;  still  more 
so,  for  one  to  live  to  see  tliem  (Genesis  48.  11 ;  Psalm  128.  G). 
proloji.^. .  .days — also  esteemed  a  special  blessing  among 
tlie  Jews  (Psalm  91. 10).  Messiali  sliall,  after  deatii,  rise 
again  to  an  endless  life  (Hosea  6.  2;  Romans  G.  9).  prosper 
— (.Ch.  52. 13,  Margin.)  11.  Jehovah  is  still  speaking,  see 
of  tlic  travail— He  sliall  see  such  blessed  fruits  resulting 
from  His  sullerings  as  amply  to  repay  Him  for  them  (ch. 
49.  4,  5 ;  5;j.  5,  9).  The  "  satisfaction,"  in  seeing  the  full  fruit 
of  His  tiavuil  of  soul  in  the  conversion  of  Israel  and  the 
world,  is  to  be  realized  in  the  last  days  (ch.  2.  2-4).  Itis 
knowledge  —  rather,  the  knowledge  (experimentally)  o/ 
Him  (Joliii  17.  3;  Philippians  3.  10).  my  .  .  .  servant- 
Messiah  (ch.  42. 1 ;  52. 13).  rigliteoiis— the  ground  on  which 
He  jiisiities  others,  His  own  righteousness  (1  John  2.  1). 
justify— ireat  as i/ righteous;  lorensically ;  on  the  ground 
of  H(S  merilorious  sutt'eriiig,  not  their  rigliteousness.  bear 
.  .  .  iiiiqwities  —  (v.  4,5),  as  tlie  sinner's  substitute.  1;.J. 
divide— as  a  conqueror  dividing  the  spoil  after  a  victory 
(Psalm 2. 8;  Luke  11.  22).  bim— for  Iliin.  vvitU  . .  .  inigUty 
— Hekgstenbeug  translates,  "I  will  give  Him  the  mighty 
for  a  portion  :"  so  LXX.  But  the  parallel  clause,  "  with 
the  strong, "  favours  English  Version.  His  triumphs  shall 
be  not  merely  among  the  few  and  weak,  but  among  the 
many  and  mighty,  spoil  .  .  .  strong— (Colossians  2.  15; 
of.  Proverbs  10.19.)  "With  the  great;  with  the  mighty," 
m,ay  mean,  as  a  great  and  mighty  hero,  poured  out  .  ,  . 
soul— i.  e..  His  life,  wliich  was  considered  as  residing  in 
the  blood  (Leviticus  17.  11;  Romans  3.  25).  numbered 
>vitii,  itc— not  that  He  was  a  transgressor,  but  was  treated 
us  such,  when  crucified  with  thieves  (JMark  15.  28;  Luke 
22.37).  made  intercession,  &c.— Tills  office  Lie  began  on 
the  cross  (Luke  2;3.  34),  and  now  continues  in  heaven  (ch. 
59.  IG;  Hebrews  9.  24;  1  John  2.  1).  Understand  because  be- 
fore "  He  was  numbered  .  .  .  He  bare  .  .  .  made  interces- 
sion." His  meritorious  death  and  intercession  are  the 
cause  of  His  ultimate  triumph,  Maukek,  for  the  paral- 
lelism, translates,  "He  was  put  on  the  same  footing  with 
the  transgressors."  But  EnglishVersion  agrees  better  with 
the  Hebrew,  and  witli  the  sense  and  fact  as  to  Christ. 
'MAX! B.KH.'' a  translation  would  make  a  tautology  after  "He 
was  numbered  with  the  transgressors;"  parallelism  does 
not  need  so  servile  a  repetition.  "He  made  intercession 
for,"  (fee,  answers  to  the  parallel,  "He  was  numbered 
with,"  i&c,  as  effect  answers  to  cause,  His  intercession 
for  sinners  being  the  effect  flowing  from  His  having  been 
DUiubered  with  them. 
492 


CHAPTER    LIV. 

Ver.  1-17.    The  Fkuit  of  Messiah's  Sufferings,  and 

OF  ISKAEL'S  final   PENITENCE   AT  HEK   PAST  UNBELIEF 

(ch.  63. 6):  Her  joyful  Restoration  and  Enlargement 
BY  Jehovah,  whose  Wrath  was  momentary',  but  His 
Kindness  everlasting.  Israel  converted  is  compared 
to  a  wife  (v.  5;  ch.  62.  5)  put  away  fur  unfaithfulness,  but 
now  forgiven  and  taken  home  again.  The  converted  Gen- 
tiles are  represented  as  a  new  progeny  of  the  long-for- 
saken but  now  restored  wife.  The  pre-eminence  of  the 
Hebrew  Church  as  the  mother  Church  of  Christendom  is 
the  leading  idea;  the  conversion  of  the  Gentiles  is  men- 
tioned only  as  part  of  her  felicity.  [Horsley'.]  1.  Ssing— 
for  joy  (Zephaniah  3.  14).  barren— the  Jewish  Church 
once  forsaken  by  God,  and  therefore  during  that  time  des- 
titute of  spiritual  children  {v.  6).  didst  not  bear— during 
the  Babylonian  exile  primarily.  Secondarily,  and  chiefly, 
during  Israel's  present  dispersion,  the  cUildrcn  — the 
Gentiles  adopted  by  special  grace  into  the  original  Church 
(v.  3;  ch.  49.20,21).  tlian  .  .  .  married  ivife — than  were 
her  spiritual  children,  when  Israel  was  still  a  married 
wife  (under  the  law,  before  the  Babylonian  exile),  before 
God  put  her  away.  [Mauker.]  So  Paul  contrasts  the 
universal  Church  of  the  New  Testament  with  the  Church 
of  the  Old  Testament  legal  dispensation,  quoting  this 
very  passage  (Galatians  4. 27).  But  the  full  accomplish- 
ment of  it  is  yet  future.  3.  (Ch.  49.  19,  20;  Jeremiah  31. 
31-30,  38,  39.)  Thy  children  shall  be  so  many  that  thy  bor- 
ders must  be  extended  to  contain  them,  curtains— tho 
cloth  forming  the  covering  of  the  tent,  spare  not— give 
abundantly  the  means  for  the  enlargement  of  the  Church 
(2  Corinthians  9.  5-7).  cords  ,  .  .  stakes- The  more  the  tent 
is  enlarged  by  lengthening  the  cords  by  which  the  cloth 
covering  is  fastened  to  the  ground,  the  more  the  stakes 
supporting  the  tent  need  to  be  strengthened;  the  Church 
is  not  merely  to  seek  new  converts,  but  to  strengthen 
those  she  has  in  the  faith.  The  image  is  appropriate,  as 
the  tabernacle  was  the  symbol  of  the  old  Israelitish  Church 
(Note,  ch.  33.  20).  3.  break  fortli— rather,  burst  forth  ivith  in- 
crease; thy  ofispring  shall  grow,  answering  to  "  thy  seed" 
in  the  parallel  clause,  tliy  seed — Israel  and  her  children, 
as  distinguished  from  "the  Gentiles."  desolate  cities — 
of  Israel  (ch.  44.  26).  4.  (Ch.  41.  10,  H.)  sUamc  of  youtii— 
Israel's  unfaithfulness  as  wife  of  Jehovah,  almost  from  her 
earliest  history,  reproacli  of  -wido^vSiood — Israel's  pun- 
ishment in  her  consequent  dismissal  from  God  and  barren- 
ness of  spivitiial  children  in  Babylon  and  her  present  dis- 
persion (v.  1;  ch.  49.  21;  Jeremiah  3.  24,  25;  31.  19;  Hosea  2. 
2-5).  5.  (Ch.  62.  5;  Jeremiah  3. 14.)  That  God  was  Israel's 
"Maker,"  both  as  individuals  and  as  the  theocratic  king- 
dom, is  tlie  pledge  of  assurance  that  He  will  be  her  Re- 
deemer (ch.  43.  1-3;.  Hebrew,  "makers  .  .  .  husbayids :" 
plural  for  singular,  to  denote  excellency,  of  Israel  .  .  . 
^vUole  eartli— Not  until  He  mani tests  Himself  as  God  of 
Israel  shall  He  appear  God  of  the  %vhole  earth  (Psalm 
102.  13,  15,  16;  Zechariah  14.  5,  9).  G.  called— J.  e.,  recalled: 
the  prophetic  past  for  the  future,  forsaken- that  had 
been  forsaken.  -»vUen  tliou- or,  "  when  she  was  rejected  :" 
one  who  had  been  a  wife  of  youth  (Ezekiel  16.  8,  22,  60; 
Jeremiah  2.  2)  at  the  time  when  (thou,  or)  she  was  rejected 
for  infidelity.  [Maurer.]  "A  wife  of  youth,  but  after- 
zfards  rejected."  [Lowth.]  7.  little  moment— as  compared 
with  Israel's  coming  long  prosperity  (ch.  26.  20 ;  60. 10).  So 
the  spiritual  Israel  (Psalm  30.  5;  2  Corinthians  4.  17). 
gatUer  tUee— to  myself  from  thy  dispersions.  8.  In  a  little 
■»vratU— rather,  "In  the  overflowing  of  wrath:"  as  Prov- 
erbs 27.  4,  Margin.  [Gesenius.]  The  wrath,  though  but 
"for  a  moment,"  was  overflowing  whilst  it  lasted,  bid 
.  .  .  face— (Ch.  8.  17;  Psalm  30.  7.)  everlasting  — in  con- 
trast to  "  for  a  moment."  9.  I  am  about  to  do  the  same  in 
this  instance  as  in  Noah's  flood.  As  I  swore  then  that  it 
should  not  return  (Genesis  8.  21;  9.  11),  and  I  kept  that 
promise,  so  I  swear  now  to  my  people,  and  will  perform 
my  promise,  that  there  shall  be  no  return  of  the  deluge 
of  my  wrath  upon  them.  Lowth,  on  insufllcient  au- 
thority, reads  (the  same  will  I  do  now  as),  "  in  the  days  of 
Noah."     10.  (Ch.  51.  6;  Psalm  89.  33,  34;  Romans  11.  29.^ 


Hie  Call  of  the  Gentile  World. 


ISAIAH  LV. 


Their  Certain  Deliverance,  Ediftcatinn,  etc. 


covenant  of  my  peace— (2  Samuel  23,  5.)    The  covenant 

whereby  I  have  made  thee  at  peace  with  me.  11.  not 
comforted — by  any  one;  none  gave  her  help  or  comfort. 
lay  .  .  .  -ivitli  fair  colours— rather,  "  \sxy  ...  in  cement 
o(  vermilion."  [Lowth.]  Tlie  Hebrew  for  "fair  colours" 
means  stibium,  the  paint  with  which  Eastern  women 
painted  their  eyelids  and  eyelashes  (2  Kings  9.  30).  The 
very  cement  shall  be  of  the  most  beautiful  colour  (Reve- 
hxtion  21.  18-21.)  13.  ivlndows— rather,  baUlements ;  lit., 
suns;  applied  to  battlements  from  their  radiated  appear- 
ance, agates— rather,  rubies,  carbuncles— it7.,  sparkling 
gems ;  the  carbuncle  when  held  to  the  sun  becomes  like  a 
burniufj  coal,  all  tUy  borders — rather,  thy  -whole  circuit, 
consisting  of  precious  stones.  The  glory  of  the  Church  on 
earth,  when  the  Hebrew  Church, according  to  the  original 
design,  shall  be  the  metropolis  of  Christendom.  13.  Quoted 
by  the  Saviour  (John  0. 45),  to  prove  that  in  order  to  come 
to  Him,  men  must  be  "drawn"  by  the  Father.  So  Jere- 
miah 31.  34;  Micah  -1.  2;  1  Corinthians  2. 10;  Hebrews  8. 10; 
10.  16;  1  John  2.  20.  great  .  .  .  peace  — generally  (Psalm 
119. 105).  Specially  referring  to  the  peaceful  prosperity  which 
shall  prevail  under  Messiah  in  the  latter  days  (ch.  2.  4;  9. 
6).  14r.  rigUteousncss- the  characteristic  of  the  reign  of 
Messiah  (ch.  11.  4.  5;  Psalm  72.  2,  4 ;  Revelation  19.  11).  far 
from  oppression,  Ac. — iax  ivom.  suffering  oppression ;  "for 
thou  Shalt  have  nothing  to  fear."  15.  gather  togetlier, 
&c. — i.e.,  If  it  should  happen  that  enemies  "gather  to- 
gether" against  thee  (Psalm  2.  2),  they  will  not  have  been 
sent  by  vie  (cf.  Hosea  8.  4)  as  instruments  of  my  wrath 
(nay,  it  icill  be  Avith  my  disapproval);  for  "whosoever 
shall  gather  together,"  &c.  (Psalm  59.  3).  fall  for  tliy 
sake- rather,  "shall  come  over  to  thy  side."  [Lowth.] 
Lit.,  ''fall  to  thee"  (Jeremiah  21.  9;  30.  9).  To  be  fully  ful- 
filled to  Jerusalem  hereafter  (Zechariah  14.  16).  IG.  The 
workman  that  forms  "weapons  against  thee"  {v.  17)  is 
wholly  in  my  power,  therefore  thou  needest  not  fear, 
having  me  on  thy  side,  for  liis  worlt— rather,  "by  his 
labour."  [Horsley.]  "  According  to  the  exigencies  of  his 
work."  [Mauker.]  -^vaster  to  destroy— (Ch.  10.  5-7 ;  37.  26, 
27;  45.  1-0.)  Desolating  conquerors  who  use  the  "instru- 
ments" framed  by  "  the  smith."  The  repetition  of  the  "  I" 
implies,  however,  something  in  the  latter  half  of  the  verse 
contrasted  with  the  former;  understand  it,  therefore, 
thus:  "I  liave  in  my  power  both  him  who  frames  arms 
and  him  who  destroys  ^/lew  (arms)."  [Rosenmuller.]  17. 
tongue  .  .  .  condemn  —  image  from  a  court  of  justice. 
Those  wlio  desire  to  "condemn"  thee  thou  shalt  "con- 
demn" (Exodus  11.7;  Joshua  10.21;  Psalm  64.  8;  Romans 
8.  1,  33).  rigliteousness  .  .  .  of  me  — (Ch.  45.  24;  46.  13.) 
Rather  {this  is)  their  justification  from  me.  Their  enemies 
would  "condemn"  them,  but  I  justify  and  vindicate  them, 
and  so  they  condemn  their  enemies. 

CHAPTER  LV. 

Ver.  1-13.  The  Cai.i.  of  the  Gentile  World  to  Faith 
THE  Result  of  God's  Grace  to  the  Jews  first.  1. 
every  one— After  the  special  privileges  of  Israel  (ch.  54.) 
there  follow,  as  the  consequence,  the  tmiversannvitation 
to  the  Gentiles  (Luke  24. 47;  Romans  11.12,15).  "Ho"  calls 
the  most  earnest  attention,  tlilrstetli— has  a  keen  sense 
of  need  (Matthew  5.  6).  ■waters  .  ,  .  Avinc  and  milk — a 
gradation.  Not  merely  wa^e?*,  which  is  needed  to  main- 
tain life  at  all,  but  wine  and  milk  to  strengthen,  cheer,  and 
nourish;  the  .spiritual  blessings  of  the  gospel  are  meant 
(cli.  25.  0;  Song  of  Solomon  5.  1;  John  7.  37).  "Waters," 
plural,  to  denote  abundance  (ch.  43.  20 ;  44.  3).  no  money- 
Yet,  in  V.  2,  it  la  said, "  ye  spend  money."  A  seeming  para- 
dox. Ye  are  really  spiritual  bankrupts:  but  thinking 
yourselves  to  have  money,  vt'*.,  a  devotion  of  your  own 
making,  ye  lavish  it  on  that  "which  Is  not  bread,"  i.e., 
on  idols,  whether  literal  or  spiritual,  buy  .  .  .  without 
money- another  paradox.  We  are  bought,  but  not  with  a 
2yrice  paid  by  ourselves  (1  Corinthians  6.  20;  1  Peter  1. 18, 
19).  In  a  different  sense  we  are  to  "  buy"  salvation,  viz.,  by 
parting  with  every  thing  which  comes  between  us  and 
Christ  who  has  bought  it  for  us  and  by  making  It  our  own 
(Matthew  13.  44,  40;  Luke  12,  33;  Revelation  3. 18).    a.  not 


bread— (Habakkuk  2.  13.)  "  Bread  of  deceit"  ( Proverbs  20. 
17).  Contrast  tills  with  the  "  bread  of  life"  (John  (i.  32.  a5; 
also  Luke  14. 16-20).  satlsfieth  not— (Ecclesiasteis  1 .  8 ;  4.  8.) 
Ikearkeu  ,  ,  ,  and  eat — When  \.\\o  imperative's  are  joined, 
the  second  expresses  the  consequence  of  obeying  the  com- 
mand in  the  first  (Genesis  42.  18).  By  hearkening  ye  shall 
eat.  So  in  f.  1,  "buy  and  eat."  Cy buying,  and  so  making 
it  your  own,  ye  shall  eat,  i.  e.,  experimentally  enjoy  it  (John 
6.  53).  Cf.  the  invitation  (Proverbs  9.  5,  0;  Matthew  22.  4). 
fatness — (Psalm  36.8;  63.5.)  3.  me  .  .  .  live — by  coming 
to  tne  ye  shall  live:  for  "Jam  the  life"  (John  14.  6).  ever- 
lasting covenant — (Jeremiah  32. 40 ;  2  Samuel  23.  5.)  with 
you  .  .  .  David— God's  covenant  is  with  the  antitypical 
David,  Messiah  (Ezekiel  34.  23),  and  so  with  us  by  our 
identification  with  Him.  sure — answering  to  "everlast- 
ing," irrevocable,  unfailing,  to  be  relied  on  (Psalm  89. 
2-4,  28,  29,  34-36;  Jeremiah  33.  20,  21;  2  Samuel  7.  15,  16; 
2  Corinthians  1.  18-20).  mercies  of  David— the  mercies 
of  grace  (ch.  63.  7;  John  1,  16)  which  I  covenanted  to 
give  to  David,  and  especially  to  Messiah,  his  antitype. 
Quoted  in  Acts  13.  34.  4.  him— the  mystical  David  (Eze- 
kiel 37.  24,  25;  Jeremiah  30.  9;  Hosea  3.  5).  Given  by  God 
(ch.  49.  6).  witness  —  He  bore  witness  even  unto  death 
for  God,  to  His  law,  claims,  and  plan  of  redeeming 
love  (John  18.37;  Revelation  1.5).  Revelation  is  a  "tes- 
timony ;"  because  it  Is  propounded  to  be  received  on 
tlie  authority  of  the  Giver,  and  not  merely  because  it 
can  be  proved  by  arguments,  commander — "precep- 
tor." [Horsley.]  "Lawgiver."  [Barnes.]  to  the 
people  — rather,  peoples.  5.  thou  —  Jehovah  addresses 
Messiah,  call  .  .  .  run— God  must  call,  before  man  can, 
or  will,  j-wn  (Song  of  Solomon  1. 4-;  John  6.  4-1).  Not  merely 
come,  but  mn  eagerly,  thou  knoAvest  not — now  as  thy 
people  (so  in  Matthew  7,  23).  nation  .  ,  .  nations— grada- 
tion; from  Israel,  one  nation,  the  gospel  spread  to  many 
nations,  and  will  do  so  more  fully  on  Israel's  conversion. 
kne-*v  not  tUee— (Ch.  52.  15;  Ephesians  2.  11, 12.)  because 
of  .  .  .  tliy  God  .  .  .  glorltled  thee— (Ch.  60.  5,  9 ;  Zecha- 
riah 8.  2;^);  where  similar  language  is  directed  to  Israel, 
because  of  the  identification  of  Israel  with  Messiah,  who 
is  the  ideal  Israel  (Matthew  2. 15;  cf.  with  Hosea  11.  1;  see 
Acts  3.  13).  6.  The  condition  and  limit  in  the  obtaining  of 
the  spiritual  benefits  {v.  1-3):  (1.)  Seek  tho  Lord.  (2.)  Seek 
Him  whilst  He  is  to  be  found  (ch.  ft5. 1;  Psalm  32.  6;  Mat- 
thew 25.  1-13 ;  John  7. 34 ;  8.  21 ;  2  Corinthians  6.  2 ;  Hebrews 
2.3;  3.  13,15).  call — casting  yourselves  wholly  on  His  mercy 
(Romans  10. 13).  Stronger  than  "  seek ;"  so  "  near"  is  more 
positive  than  "while  He  may  be  found"  (Romans  10.  8,  9). 
near— propitious  (Psalm  34.  18;  145.  18).  7.  unrighteous 
— Hebrew,  man  of  iniquity ;  true  of  all  men.  The  "  wicked" 
sins  more  openly  in  "his  waj';"  the  "unrighteous"  refers 
to  the  more  subtle  workings  of  sin  in  the  "thoughts." 
All  are  guilty  in  the  latter  respect,  though  many  fancy 
tliemselves  safe,  because  not  openly  "wicked  in  ways" 
(Psalm  94.  11).  The  parallelism  is  that  of  gradation.  The 
progress  of  the  penitent  Is  to  be  from  negative  reforma- 
tion, "forsaking  his  (1.)  way,"  and  (2.)  a  farther  step,  "his 
thoughts,"  to  positive  repentance,  (1.)  "returning  to  the 
Lord"  (the  only  true  repentance,  Zechariah  12.  10),  and 
making  God  his  God,  along  with  the  other  children  of  God 
(the crowning-point;  appropriation oi God.  toourselves:  "to 
our  God").  "  Return"  implies  that  man  originally  walked 
with  God,  but  has  apostatised.  Isaiah  saith,  "oto-  God," 
the  God  of  the  believing  Israelites;  those  redeemed  them- 
selves desire  others  to  come  to  their  God  (Psalm  34.8; 
Revelation  22.  17).  abundantly  pardon— ^(7.,  multiply  to 
pardon,  still  more  than  "have  mercy;"  God's  gracious- 
ness  is  felt  more  and  more  the  longer  one  knows  Him 
(Psalm  130.  7).  8.  For— Referring  to  v.  7.  You  need  not 
doubt  His  willingness  "abundantly  to  pardon"  (cf.  v.  12); 
for,  though  "the  wicked"  man's  "ways,"  and  "the  un- 
righteous man's  thoxights,"  are  so  aggravated  as  to  seem 
unpardonable,  God's  "thoughts"  and  "ways"  in  pardon- 
ing are  not  regulated  by  the  proportion  of  tlie  former,  as 
man's  would  be  towards  his  fellow-man  who  offended 
him;  cf.  the  "for"  (Psalm  25. 11;  Romans 5. 19).  9.  (J'salm 
57.  10;  89.  2;  103. 11.)  For  is  repeated  from  v.  8.  But  Mait- 
ker,  after  tlie  negation,  translates,  "  but."    10.  The  hearts 

493 


Exhortation  to  Holiness  of  Life, 


ISAIAH  LVI,  LVII. 


The  Peaceful  Death  of  the  Righteout. 


of  men,  once  barren  of  spirituality,  shall  be  made,  by  the 
outpouring  of  the  Spirit  under  Messiah,  to  bear  fruits 
of  righteousness  (ch.  5.  6;  Deuteronomy  32.  2;  2  Samuel  23. 
4;  Psalm  72.  0).  snow— which  covers  plants  from  frost  in 
•winter;  and,  when  melted  in  spring,  waters  the  earth. 
returnetli  not— void;  as  in  r.  11;  it  returns  not  in  the 
same  shape,  or  without  "accomplishing"  the  desired  end. 
Ijnd— germinate.  11.  (Matthew  24.  &5.)  Rain  may  to  us 
seeni  lost  when  it  falls  on  a  desert,  but  it  fulfils  some  pur- 
pose of  God.  So  the  gospel  word  falling  on  the  hard  heart; 
it  sometimes  works  a  cliange  at  last;  and  even  if  not  so. 
It  leaves  men  without  excuse.  The  full  accomplishment 
of  this  verse,  and  v.  12,  13,  is,  however,  to  be  at  the  Jews' 
flnal  restoration  and  conversion  of  the  world  (ch.  11.  9-12; 
60.  1-5,21).  12.  go  out— from  the  various  countries  in 
whicli  ye  (the  Jews)  are  scattered,  to  your  own  land  (Eze- 
kiel  11.  17).  led— by  Messiah,  your  "Leader"  (v.  4;  ch.  52. 
12;  Micah  2.  12,  13).  mountains  .  .  .  trees,  &c.— images 
justly  used  to  express  the  seeming  sympathy  of  nature 
with  the  joy  of  God's  people.  For,  when  sin  is  removed, 
the  natural  world  shall  be  delivered  from  "vanity,"  and 
be  renewed,  so  as  to  be  in  unison  with  the  regenerated 
moral  world  (ch.  44.  23;  Psalm  98.  8;  Romans  8.  19-22).  13. 
thorn- emblem  of  the  wicked  (2  Samuel  23.  6;  Micah 
7.  i).  flr  tree— the  godly  (ch.  60.  13;  Psalm  92.12).  Cf. 
as  to  the  change  wrought,  Romans  6. 19.  brier— em- 
blem of  uncultivation  (ch.  5.  6).  myrtle— Hebrew,  Hedes, 
from  which  comes  HedcwiaTi,  the  original  name  of  Esther. 
Type  of  the  Christian  Church;  for  it  is  a  lowly,  though 
beautiful,  fragrant  and  evergreen  shrub  (Psalm  92.  13,  14). 
for  a  name  .  .  ,  everlasting  sign — a  perpetual  memorial 
to  the  glory  of  Jehovah  (Jeremiah  13. 11;  33.  9). 

CHAPTER    LVI. 

Ver.  1-12.    The  Preparation  needed  on  the  part  of 

THOSE  WHO  WISH  TO  BE  ADMITTED  TO  THE  KINGDOM  OF 

God.  1.  judgment- equity.  John  the  Baptist  preached 
similarly  a  return  to  righteousness,  as  needed  to  prepare 
men  for  Messiah's  first  coming  (Luke  3. 3, 8-14).  So  it  shall 
be  before  the  second  coming  (Malachi  4.  4-6).  near  to 
conic— f Matthew  3.  2;  4.  17),  also  as  to  the  second  coming 
(ch.  G2.  10,  11;  Luke  21.  28,31;  Romans  13.  11,  12;  Hebrews 
10.  2.ji.  righteousness- answering  to  "salvation"  in  tlie 
parallel  clause;  therefore  it  means  rigMeousness  which 
bringe/h  salvation  (ch.  46.  13;  Romans  3.25,26).  3.  (Luke 
12.  43.)  tUe  man — Hebrew,  enosh,  "a  man  in  humble  life," 
in  contradistinction  to  Hebrew,  ish,"  "one  of  high  rank." 
Even  the  humblest,  as  "the  stranger"  and  "the  eunuch" 
{v.  4,  0),  are  admissible  to  these  privileges,  tliis  ,  .  .  it— 
what  follows:  "keeping  tlie  Sabbath,"  &c.  (ch.  58.  13, 14; 
Ezekiel  20.  12).  A  proof  that  the  Sabbath,  in  the  spirit  of 
its  obligation,  was  to  be  binding  under  the  gospel  (ch.  66. 
23).  That  gospel  times  are  referred  to  is  plain,  from  the 
blessing  not  being  pronounced  on  the  man  who  observed 
tlie  sacrificial  ritual  of  the  Jewish  law.  layetli  hold— 
image  from  one  grasping  firmly  some  precious  object 
which  he  is  afraid  of  having  forcibly  snatched  from  him. 
The  "Sabbath"  here  includes  all  the  ordinances  of  Divine 
worship  under  the  new  gospel  law.  keepeth  .  .  .  hand 
.  .  from  .  .  .  evil — The  observance  of  the  second  table 
of  the  law;  as  tlie  "Sabbath"  referred  to  the  first  table. 
Together,  they  form  the  whole  duty  of  man,  the  worship 
of  God  and  a  holy  life.  3.  God  welcomes  all  believers, 
witliout  distinction  of  persons,  under  the  new  economy 
(Acts  10.  34,  35).  joined  .  .  .  to  .  .  .  Lord— (Numbers  18.  4, 
7.)  "Proselytes."  separated — Proselytes  from  the  Gen- 
tiles were  not  admitted  to  the  same  privileges  as  native 
Israelites.  Tills  barrier  between  Jews  and  Gentiles  was 
to  be  broken  down  (Ephesians  2.  14-16).  eunuch— (Acts  8. 
27,  &c.)  Eunuchs  were  chamberlains  over  harems,  or 
court  ministers  in  general,  dry  tree — barren  (cf.  Luke  23. 
31);  not  admissible  into  the  congregation  of  Israel  (Deu- 
teronomy 23.  1-3).  Under  the  gospel  the  eunuch  and 
stranger  should  be  released  from  religious  and  civil  dis- 
abilities, please  me — sacrifice  their  own  pleasure  to  mine. 
take  hold— so  "layeth  hold"  (note,  v.  2).  5.  in  mine 
house- the  temple,  the  emblem  of  the  Church  (1  Timothy 
494 


3. 15).    They  shall  no  longer  be  confined  as  proselytes  were, 
to  the  outer  court,  but  shall  be  admitted  "  into  the  holiest" 
(Hebrews  10.  19,  20).    a  place— h7.,  a  hand,    than  of  sons— 
Tliough  the  eunucii  is  barren  of  children  {v.  3),  I  will  give 
him  a  more  lasting  name  than  that  of  being  father  or 
sons  and  daughters  (regarded  as  a  high  honour  among 
the  Hebrews)  (John  1. 12;  10.  3;  1  John  3. 1;  Revelation  2. 
17;   3.  12).     6.  join   .    .    .    Lord— (Jeremiah  50.6.)     Con- 
ditions of  admission  to  the  privileges  of  adoption.    7. 
Even  then — (Ephesians  2.  11-13.)    to  my  holy  mountain 
— Jerusalem,  the  seat  of  the  Lord's  throne  in  His  coming 
kingdom  (ch.  2.  2;   Jeremiah  3.17).    joyful  — (Romans  5. 
11.)    bvirnt  offerings  .  .  .  sacrifices— spiritual,  of  which 
the  literal  were  types  (Rotnans  12.1;   Hebrews  13.  15 ;  1 
Peter  2.  5).    accepted— (Ephesians  1.  6.)    altar— (Hebrews 
13.  10),  spirituallj',  the  cross  of  Cnrist,  which  sanctifies  our 
sacrifices  of  prayer  and  praise,    house  .  .  ,  for  all  people 
— or  rather,  peoples.    No  longer  restricted  to  one  favoured 
people  (Malachi  1. 11 ;  John  4.  21,  23 ;  1  Timothy  2. 8).    To  be 
fully  realized  at  the  second  coming  (ch.  2.  2-4).    No  longer 
literal,  but  spiritual  sacrifice,  viz.,  "prayer"  shall  be  oflered 
(Psalm  141.  2;  52. 17;  Malachi  1. 11;  Matthew  21.  13).    8.  Je- 
hovah will    not  only  restore  tlie  scattered  outcasts  of 
Israel  (ch.  11.  12;  Psalm  147. 2)  to  their  own  land,  but  "  will 
gather  others  ('strangers')  to  him  (Israel),  besides  those 
gathered"  {Margin,  to  his  gathered,  i.  e.,  in  addition  to  the 
Israelites  collected  from  their  dispersion),  (John  10.  16; 
Ephesians  1. 10;  2. 19).    3.  beasts— Gentile  idolatrous  na- 
tions hostile  to  the  Jews,  summoned  by  God  to  chastise 
them  (Jeremiah  12. 7-9;  50. 17;  Ezekiel  ai.  5):  the  Chaldeans 
and  subsequently  the  Romans.   The  mention  of  the  "  out- 
casts of  Israel"  (v.  8)  brings  in  view  the  outcasting,  caused 
by  the  sins  of  their  rulers  (v.  10-12).   to  devour — viz.,  Israel. 
10.  his  -watchmen- Israel's  spiritual  leaders  (ch.  62.16; 
Ezekiel  3. 17).    dumb  dogs— image  from  bad  shepherds' 
watch-dogs,  which  fail  to  give  notice,  by  barking,  of  the 
approach  of  wild  beasts,  blind- (Matthew  23. 16.)  sleeping, 
lying  down— rather,  "dreamers,  sluggards."    [Lowth.] 
Not  mereXy  sleejnng  inactive,  but  under  visionary  delusions, 
loving  to  slumber — not  merely  slumbering  involunta- 
rily, but  loving  it,    11.  greedy — lit.,  strong  (i,  e.,  insatiable) 
i7i  appetite  (Ezekiel  34.  2,  3;  Micah  3.  11).    cannot  under- 
stand—unable to  comprehend  the  wants  of  the  people, 
spiritually:    so  i'.  10,  '^cannot  bark."    look   to  .  ,  .  own 
•way — I.  e.,  their  own  selfish  interests ;  not  to  the  spiritual 
wellure  of  the  people  (Jeremiah  6. 13 ;  Ezekiel  22.  27).  from 
his  quarter— rather,  "from  the  highest  to  the  lowest." 
[Lowth.]    "From  his  quarter:"  i.  e.,  from  one  end  to  the 
other  of  them,  one  and  all  (Genesis  19.  4).   12.  fetch,  wine — 
language  of  the  national  teachers  challenging  one  another 
to  drinli.    Barnes  translates,"!  will  take  anotlier  cup" 
(ch.  5.11).    to-morrow,  <fcc.— Their  self-indulgence  was 
habitual  and  intentional:  not  merely  they  di'ink,  but  they 
mean  to  continue  so. 

CHAPTEE  LVII. 
Ver.  1-21.  The  Peaceful  Death  or  the  Righteous 
Few:  the  Ungodliness  of  the  Many:  a  Believing 
Remnant  shall  Survive  the  General  Judgments 
of  the  Nation,  and  be  Restored  by  Him  who  Cri- 
ateth  Peace.  In  the  midst  of  the  excesses  of  the  un- 
faithful watclimen  (ch.  56. 10, 11, 12),  most  of  the  few  that 
are  godly  perish:  partly  by  vexation  at  the  prevailing  i 
ungodliness;  partly  by  violent  death  in  persecution: 
prophetical  of  the  persecuting  times  of  Manasseh,  before 
God'sjudgmentsincausing  the  captivity  in  Babylon;  and 
again  those  in  the  last  age  of  the  Church,  before  the  final 
judgments  on  the  apostasy  (2  Kings  21.  16;  Matthew  23. 
29-35,  37;  Revelation  11.  17).  The  Hebrew  for  "perisheth," 
and  "is  taken  away,"  expresses  a  violent  dea<7t  (Micah  7. 
2).  1.  no  man  layeth  it  to  heart— as  a  public  calamity. 
merciful  men— rather,  godly  men  ;  the  subjects  of  mercy. 
none  considering— ox'z.,  what  was  the  design  of  Provi- 
dence in  removing  the  godly,  from  the  eyril— Hebrew, 
from  the  face  of  the  evil,  i.  e.,  both  from  the  moral  evil  on 
every  side  (ch.  56. 10-12),  and  from  the  evils  about  to  come 
in  punishment  of  the  national  sins,  foreign  invasions, 


The  Jews  Reproved  for  Idolatry. 


ISAIAH  LVII. 


Promises  to  the  Penitent, 


Ac.  (ch.  56.  9;  57. 13).  So  Ahijah's  death  is  represented  as 
a  blessing  conferred  on  him  by  God  for  his  piety  (1  Kings 
14. 10-13;  see  also  2  Kings  22.  20).  a.  Or,  "he  entereth  into 
peace;"  in  contrast  to  the  persecM/i'o/w  which  he  suffered 
In  this  world  (Job  3.  13, 17).  Margin  not  so  well  translates, 
"  he  shall  go  in  peace"  (Psalm  37. 37 ;  Luke  2.  29).  rest— the 
calm  rest  of  their  bodies  in  their  graves  (called  "beds," 
2  Chronicles  16.  14;  cf.  Isaiah  14.  18;  because  they  "sleep" 
In  them,  with  the  certainty  of  awakening  at  the  resurrec- 
tion, 1  Thessalonians  4.  14)  is  the  emblem  of  the  eternal 
"rest"  (Hebrews  4.  9;  Revelation  14. 13).  each  one  walk- 
ing In  .  .  .  npriglitness — This  clause  defines  the  charac- 
ter of  those  who  at  death  "  rest  in  their  beds,"  viz.,  all  who 
walk  nprifffitl}/.  3.  But .  .  .  ye— In  contrast  to  "  the  riglit- 
eous"  and  their  end,  he  announces  to  the  unbelieving 
Jews  their  doom,  sons  of  Uic  sorceress— i.  r.,  ye  that  are 
addicted  to  sorcery :  this  was  connected  with  t!ie  worship 
of  false  gods  (2  Kings  21.  6).  No  insult  is  greater  to  an  Ori- 
ental tlian  any  slur  cast  on  his  mother  (1  Samuel  20.  30; 
Job  30.  8).  seed  of  the  aAnltever— spiritual  adultery  is 
meant:  idolatry  and  apostasy  (Matthew  16.  4).  4.  sport 
yourselves— make  a  mock  (ch.  66. 5).  Are  ye  aware  of  the 
glory  of  Him  whoni  you  mock,  by  mocking  His  servants 
("the  righteous,"  t'.  1)?  (2  Chronicles  36.16.)  make  .  .  . 
wide  moutU— (Psalm  22.  7,  13;  35.  21;  Lamentations  2.  16). 
cltildi-cn  of  transgression,  &c. — not  merely  children  of 
trans(jrcssors,  and  a  seed  of  false  parents,  but  oi  transgression 
and  falsehood  itself,  utterly  unfaithful  to  God.  5.  En- 
flainlng  yourselves — Burning  with  lust  towards  idols 
[GeseniusJ;  or  else  (cf.  Margin),  in  the  terebinth  groves, 
v.-hicli  the  Hebrew  and  the  parallelism  favour  {Note,  ch.  1. 
29).  [Maurer.]  under  .  .  .  tree— (2  Kings  17. 10.)  The  tree, 
as  in  tlie  Assyrian  sculptures,  was  probably  made  an  idol- 
atrous symbolofi/ieAeave?t/^7ios<.s.  slaying  .  .  .  cliildreu — 
as  a  sacrifice  to  Molech,  <fec.  (2  Kings  17. 31 ;  2  Chronicles  28. 
3;  33.  6).  in  .  .  .  valleys- the  valley  of  the  son  of  Hin- 
nom.  Fire  was  put  within  a  hollow  brazen  statue,  and 
the  claild  was  put  in  his  heated  arms;  kettle  drums  (//e- 
brew,toph)vfiii-e  beaten  to  drown  the  child's  cries;  whence 
the  valley  was  called  Tophet  (2  Chronicles  33.  6;  Jeremiali 
7.  3).  under  .  .  .  cllfts— the  gloom  of  caverns  suiting  tiieir 
dark  superstitions.  G.  Tlie  smooth  stones,  shaped  as  idols, 
are  the  gods  chosen  by  thee  as  thy  portion  (Psalm  16.  5). 
meat  offering— not  a  bloody  sacrifice,  but  one  of  meal 
and  llourmingled  with  oil.  "Meat"  in  Old  English  meant 
food,  noi flesh,  as  it  now  means  (Leviticus  14.  10).  Sliould 
I  receive  comfort— rather,  "  Shall  I  bear  these  things  wi  th 
patience?"  [Hoksley.J  7.  Upon  .  .  .  Iiigli  mountain 
. .  .  bed- image  from  adultery,  open  arid  shameless  (Ezekiel 
23.  7) ;  the  "bed"  answers  to  the  idolatrous  altar,  the  scene 
of  their  spiritual  unfaithfulness  to  their  Divine  husband 
(Ezekiel  16.  16,  25;  23.  41).  8.  "Remembrance,"  i.  e.,  memo- 
rials of  thy  idolatry :  the  objects  which  thou  boldest  in  re- 
membrance. They  hung  up  household  tutelary  gods  "  beh  i  nd 
the  doors;"  the  very  place  where  God  has  directed  them 
to  write  His  laws  "on  the  posts  and  gates"  (Deuteron- 
omy 6.  9;  11.  20);  a  curse,  too,  was  pronounced  on  putting 
up  an  image  "in  a  seci'et  place"  (Deuteronomy  27.15). 
discovered  tliy self— image  from  an  adulteress,  enlarged 
.  .  bed— so  as  to  receive  the  more  paramours,  made  .  .  . 
covenant— with  idols:  in  open  violation  of  thy  "cove- 
nant" with  God  (Exodus  19.  5;  2:3.  32).  Or,  "hast  made  as- 
Bignations  with  them  for  thyself."  [Horsley.]  tliy  bed 
,  .  .  tlieir  bed— The  Jews' sin  was  twofold;  they  resorted 
to  places  of  idolatry  {"their  bed"),  and  they  received  idols 
Into  the  temple  of  God  ("//ly  bed"),  where— rather,  ever 
since  thai.  [IIoiwley.]  The  Hebrew  for  where  means  room 
(Margin),  a  place;  therefore,  translate,  "thou  hast  pro- 
vided a  place  for  it"  (for  "their  bed"),  viz.,  by  admitting 
Idolatrous  altars  in  thy  land  [Barnes]  ;  or  "thou  choosest 
a  (convenient)  place  for  thyself"  in  their  bed  [Maurer] 
(ch.  56.  5).  0.  the  king— </te  idol  which  they  came  to  wor- 
ship, perfumed  with  oil,  like  harlots  (Jeremiah  4.30; 
E/ekicl  2:1.16,  40).  So  "king"  means  idol  (Amos  5.26; 
Zephaniah  1.5);  {malcham.  meaning  "king").  [Rosex- 
MULLER.]  Rather,  tlic  king  of  Assyria  or  Egypt,  and 
Other  foreign  princes,  on  whom  Israel  relied,  instead  of 
ou  God;  the  "ointment"  will  thus  refer  to  the  presents 


(Hosea  12. 1),  and  perhaps  the  compliances  with  foreigners' 
idolatries,  whereby  Israel  sought  to  gain  their  favour 
[LoWTH]  (ch.  30.  6;  Ezekiel  16.  33;  2.3.  16;  Hosea  7.  11).  send 
.  .  .  messengers  far  off — not  merely  to  neighbouring 
nations,  but  to  those  "  far  off,"  in  search  of  new  idols, 
or  else  alliances,  even  unto  liell — the  lowest  possible 
degradation.  10.  greatness  of .  .  .  way— the  length  of 
thy  journey  in  seeking  strange  gods,  or  else  foreign  aid 
(Jeremiah  2.  23,  24).  Notwitlistanding  thy  deriving  no 
good  from  these  long  journeys  (so,  "  send  .  .  .  far  off,"  i. 
9),  thou  dost  not  still  give  up  hope  (Jeremiah  2.  25;  18. 12). 
liast  found  .  .  .  life  of  .  .  .  liand — for  "  tliou  still  findest 
life  (t.  e.,  vigour)  enough  in  thy  hand"  to  make  new  idols 
[Maurer],  or  to  seek  new  alliances  ("liand"  being  then 
taken  for  strength  in  general),  grieved— rather,  "there- 
fore thou  art  not  weak"  [Maurer];  inasmuch  as  having 
"  life  in  tliy  hand,"  thou  art  still  strong  in  hope.  11.  Israel 
wislied  not  to  seem  altogether  to  have  denied  God.  There- 
fore they  "  lied"  to  Him.  God  asks,  Wiiy  dost  thou  do  so? 
"  Whom  dost  thou  fear  ?  Certainly  not  me;  for  thou  hast 
not  remembered  me."  Translate,  "seeing  that  thou  hast 
not  remembered  me."  laid  it  to  heart — rather,  "nor 
hast  me  at  heart;"  hast  no  regard  for  me;  and  that,  be- 
cause I  have  been  long  silent  and  have  not  punished  thee. 
Lit.,  "Have  I  not  held  my  peace,  and  that  for  long?  and 
so  thou  fearest  me  not"  (Psalm  50.  21 ;  Ecclesiastes  8. 11). 
It  would  be  better  openly  to  renounce  God,  than  to  "flat- 
ter Him"  witli  lies  of  false  professions  (Psalm  78.  36.) 
[LuDOVicus  de  Dieu.]  However,  ch.  51.  12,  13  favours 
English  Version  of  the  wliole  verse;  God's  "silent"  long- 
suffering,  which  was  intended  to  lead  them  to  repentance, 
caused  them  "  not  to  fear  Him"  (Romans  2.  4,  5).  13.  de- 
clare—I will  expose  publicly  thy  (hypocritical)  righteous- 
ness. I  will  show  openly  how  vain  thy  works,  in  having 
recourse  to  idols,  or  foreign  alliances,  shall  prove  {v.  3). 
13.  Wlien  titou  criest— In  the  time  of  thy  trouble,  com- 
panies— viz.,  of  idols,  collected  by  thee  from  every  quarter, 
or  else,  of  foreigners,  summoned  to  thy  aid.  wind  .  .  . 
carry  .  .  .  away — (Job.  21.  18;  Matthew  7.  27.)  vanity— 
rather,  a  breath.  [Lowth.]  possess  .  .  .  land  .  .  .  inherit 
— i.  e.,  the  literal  land  of  Judea  and  Mount  Zion;  the  be- 
lieving remnant  of  Israel  siiall  return  and  inherit  the 
land.  Secondarily,  the  heavenly  inheritance,  and  the 
spiritual  Zion  (ch.  49.  8;  Psalm  37.  9, 11 ;  69.  35,  36;  Matthew 
5.  5;  Hebrews  12.  22).  "He  that  putteth  his  trust  in  me," 
of  whatever  extraction,  shall  succeed  to  the  spiritual 
patrimony  of  the  apostate  Jew.  [Horsley.]  14.  shall 
say— The  nominative  is,  "  He  that  trusteth  in  me"' (v.  13). 
Tlie  believing  remnant  shall  have  every  obstacle  to  their 
return  cleared  out  of  the  way,  at  the  coming  restoration 
of  Israel,  the  antitype  to  the  return  from  Babylon  (ch.  35. 
8;  40.  3,  4;  62.  10,  11.)  Cast  ,  .  .  up— a  high  road  before  the 
returning  Jews,  stumbling-block — Jesus  liad  been  so 
to  the  Jews,  but  will  not  be  so  tJien  any  longer  (1  Corin- 
thians 1.23);  their  prejudices  shall  then  be  taken  out  of 
the  way.  15.  The  pride  and  self-righteousness  of  the 
Jews  were  the  stumbling-block  in  the  way  of  their  ac- 
knowledging Christ.  The  contrition  of  Israel  in  the  last 
days  shall  be  attended  with  God's  interposition  in  their 
behalf.  So  their  self-humiliation.  In  ch.  66.  2,  5,  10,  &c.. 
precedes  their  final  prosperity  (Zechariah  12.  6,  10-14); 
there  will,  probably,  be  a  previous  period  of  unbelief  even 
after  their  return  (Zechariah  12.  8,  9).  16.  For— Referring 
to  the  promise  in  i\  14,  15,  of  i-estoring  Israel  when  "con- 
trite" (Genesis  6.  3;  8.  21 ;  Psalm  78.  38,  39;  8.5.  5;  103.  9, 13, 14; 
Micah  7. 18).  God  "  will  not  contend  for  ever"  tvith  His 
l^eople,  for  their  human  spirit  would  thereby  be  utterly 
crushed,  whereas  God's  object  is  to  chasten,  not  to  destroy 
them  (Lamentations  3.  3:1,  84;  Micah  7.  8,  9).  With  the  un- 
godly He  is  "angry  every  day"  (Psalm  7.  11;  Revelation  14. 
11).  spirit  .  .  .  before  me — t.  e.,  the  human  spirit  which 
went  forth  from  me  (Numbers  16.  22),  answering  to  "  which 
I  have  made"  in  tlie  parallel  clause.  17.  covetousness — 
akin  to  idolatry;  and,  like  it,  having  drawn  olt"  Israel's 
heart  from  God  (ch.  2.  7;  .56.  11;  58.  3;  Jeremiah  6.  13;  Colos- 
sians  .3.  5).  hid  me~(Ch.  8. 17 ;  4.5. 1.5.)  went  on  frowarcUy 
—the  result  of  God's  hiding  His  face  (Psalm  .SI.  12;  Romans 
1.24,26).    18.  Rather,  "I  have  seen  his  ways  (in  sin), ye< 

495 


Beproof  of  the  People  for  Hypocrisy. 


ISAIAH  LVIII. 


Blessings  due  for  Godliness,  etc 


will  I  heal  him,"  i.e.,  restore  Israel  spiritually  and  tem- 
porally (Jeremiah  33.  6;  3.22;  Hosea  14.  4,  5.  [Hobsley.] 
However,  the  phrase,  "his  mourners,''  favours  English 
Version;  "  his  ways"  will  thus  be  his  waj's  of  repentance ; 
and  God's  pardon  on  "seeing"  tliem  answers  to  the  lilie 
promise  (ch.  01.  2,  3;  Jeremiah  81. 18,  20).  19.  fi-uit  of  .  .  . 
lipa—i.  e.,  thankstjivings  which  flow  from  the  lips.  I  make 
men  to  return  tlianks  to  me  (Hosea  14.  2;  Hebrews  13.  15). 
Peace,  peace— ";)er/ert  peace"  (see  Margin,  ch.  26.  3;  John 
14.  27).  Primarily,  the  cessation  of  the  troubles  now 
alllicting  the  Jews,  as  formerly,  under  the  Babylonian 
exile.  JSIore  generally,  tlie  peace  which  the  gospel  pro- 
claims both  to  Israel  "that  is  near,"  and  to  the  Gentiles 
wlio  are  "  far  off"  (Acts  2.  39;  Ephesians  2.  17).  ao.  wUen 
it  canjiot  rest — rather,  "/or  it  can  have  no  rest"  (Job  15. 
20,  <fcc. ;  Proverbs  4. 16,  1").  English  Version  represents  the 
sea  as  occasionally  agitated ;  but  the  Hebrew  expresses  that 
it  can  nevei-  be  at  rest.  21.  (Ch.  48.  22;  2  Kings  9.  22.)  my 
God— Tlie  prophet,  having  God  as  his  God,  speaks  in  the 
person  of  Israel,  prophetically  regarded  as  having  now 
approjyriated  God  and  His  "peace"  (cli.  11.1-3),  warning 
the  impenitent  that,  whilst  they  continue  so,  they  can 
have  no  peace. 

CHAPTER  LVIII. 
Ver.  1-14.  Reproof  of  the  Jews  fob  their  Depend- 
ence ox  MERE  Outward  Forms  of  Worship.  1.  aloud 
—Hebrew,  with  the  throat,  t,  e.,  with  full  voice,  not  merely 
from  the  lips  (1  Samuel  1. 13).  Speak  loud  enough  to  arrest 
attention,  iny  people — The  Jews  in  Isaiah's  time,  and 
again  in  the  time  of  our  Lord,  more  zealous  for  externals 
than  for  inward  holiness.  Rosenmuller  thinks  the 
reference  to  be  to  tlie  Jews  in  the  captivity  practising 
tlieir  rites  to  gain  God's  favour  and  a  release;  and  that 
hence,  sacrifices  are  not  mentioned,  but  only  fasting  and 
Sabbath  observance,  wliich  they  could  keep,  though  far 
away  from  the  temple  in  Jerusalem.  The  same  also 
applies  to  their  present  dispersion,  in  wliich  they  cannot 
offer  saa-ifices,  but  can  only  show  their  zeal  in  fastings, 
&c.  Cf.  as  to  our  Lord's  timo,  Matthew  6.  16;  23. ;  Luke  18. 
12.  3.  Put  the  stop  at  "ways;"'  and  connect  "as  a  nation 
that,"  <fcc.,  with  what  follows;  "As  a  nation  that  did 
rigliteousness,"  tlius  answers  to,  "they  ask  of  me  just 
judgments"  (i.  e.,  as  a  matter  of  justice  due  to  them,  salva- 
tion to  themselves,  and  destruction  to  their  enemies); 
and  "  forsook  not  the  ordinance  of  their  God,"  answers  to 
"they  desire  the  drawing  near  of  God"  (that  God  would 
draw  near  to  exercise  those  "just  judgments"  in  behalf 
of  them,  and  against  tlieir  enemies).  [Maurer.]  So 
Jerome,  "In  the  confidence,  as  it  were,  of  a  good  con- 
science, they  demand  a  just  judgment,  in  the  language 
of  the  saints :  Judge  me,  O  Lord,  for  I  have  walked  in  mine 
integrity."  So  in  Malachi  2.  17,  they  affect  to  be  scandal- 
ized at  the  impunity  of  the  wicked,  and  impugn  God's 
justice.  [HoRSLEY.]  Thus,  "seek  me  daily,  and  desire 
(Ettgli-sh  Version  not  so  well, '  deliglit')  to  know  my  ways," 
refers  to  their  requiring  to  know  why  God  delayed  so  long 
In  helping  them.  English  Version  gives  a  good,  though 
different  sense,  viz.,  dispelling  the  delusion  that  God  would 
be  satisfied  witli  outward  observances,  whilst  the  spirit 
of  the  law  was  violated  and  the  heart  unchanged  (v.  3-14; 
Ezekicl  33.  31,  32;  cf.  John  18.  28),  scrupulosity  side  by  side 
with  murder.  The  prophets  were  the  commentators 
on  the  law,  as  their  Magna  Charta,  in  its  inward  spirit 
and  not  the  mere  letter,  3.  Wlierefore— The  words  of 
the  Jews:  "Why  is  it  that,  when  we  fast,  thou  dost  not 
notice  it"  (by  delivering  us)?  Tliey  think  to  lay  God  un- 
der obligation  to  their  fasting  (Psalm  73.  13;  Malachi  3.  14). 
afflicted  soul— (Leviticus  16.  29.)  Behold- God's  reply. 
pleasure— in  antithesis  to  their  boast  of  having  "afflicted 
their  soul;"  it  was  only  in  outward  show  they  really  en- 
joyed themselves.  Gesenius  not  so  well  translates,  "  busi- 
ness." exact  ,  .  .  labours — rather,  "oppressive  labours." 
[Maurer.]  Horsley,  with  Vulgalc,  translates, "  Exact  the 
whole  upon  your  debtors;"  those  who  owe  yon  labour  (Ne- 
hemiah  5. 1-5, 8-10,  Ac).  4.  ye  shall  not  fast— rather,  "  ye 
do  not  fast  at  this  time,  so  as  to  make  your  voice  to  be 
heard  on  high,"  t,  e.,  in  heaven;  your  aim  in  fasting  is 
496 


strife,  not  to  gain  the  ear  of  God  [Mattrer]  (1  Kings  21.  9, 
12, 13),  In  EnglishVersion  the  sense  is.  If  you  wish  accept- 
ance with  God,  ye  must  not  fast  as  ye  now  do,  to  make 
your  voice  heard  high  in  strife.  5.  ror  a  man  to  afflict 
his  soul— The  pain  felt  by  abstinence  is  not  the  end  to  be 
sought,  as  if  it  were  meritorious;  it  is  of  value  only  so  far 
as  it  leads  us  to  amend  our  ways  (v.  6,  7).  ^ow  .  .  ,  head 
,  ,  ,  8acltcloti»—to  affect  the  outward  tokens,  so  as  to  "op- 
pear  to  men  to  fast"  (Matthew  6.  17, 18;  1  Kings  21.  27 ;  Es- 
ther 4.  3).  6.  loose  .  .  .  bands  of  -wickedness — i.  e.,  to 
dissolve  every  tie  wherewith  one  has  unjustly  bound  his 
fellow-men  (Leviticus  25.  49,  &c.).  Servitude,  a  fraudulent 
contract,  &c.  undo  .  ,  .  lieavy  burdens — Hcbreiv,  loose 
the  bands  of  the  yoke,  oppressed — lit.,  the  broken.  The  ex- 
pression, to  let  go  free,  implies  that  those  "broken"  with 
the  yoke  of  slavery  are  meant  (Nehemiah  5.  10-12 ;  Jere- 
miah 34. 9-11, 14, 16).  Jerome  interprets  it,  broken  icilhpw 
ert^;  bankrupt.  7.  deal  —  distribute  (Job  31.  16-21).  cast 
out — raVnev,  reduced.  [Hobsley.]  naked  .  .  .  cover  him 
—(Matthew  2.5. 36.)  flesh— kindred  (Genesis  29.  14).  Also 
brethren  in  common  descent  from  Adam,  and  brethren  in 
Christ  (James  2.  15).  "Hide  .  ,  ,  thyself,"  means  to  be 
strange  towards  them,  and  not  to  relieve  them  in  tlieir 
poverty  (Matthew  15.  5).  8.  light— emblem  of  prosperity 
(v.  10;  Job  11. 17).  health — lit.,  a  long  bandage,  applied  by 
surgeons  to  heal  a  wound  (cf.  ch.  1. 6).  Hence  restoration 
from  all  past  calamities,  go  before  thee— Thy  conformity 
to  the  Divine  covenant  acts  as  a  leader,  conducting  thee 
to  peace  and  prosperity,  glory  ,  ,  ,  rere-»vard — like  the 
pillar  of  cloud  and  fire,  the  symbol  of  God's  "glory," 
which  went  behind  Israel,  separating  them  from  their 
Egyptian  pursuers  (ch.  52. 12;  Exodus  14. 19,  20).  9.  Then 
,  .  .  call  .  .  .  anstver — When  sin  is  renounced  (ch,  65. 24). 
When  tlie  Lord's  call  is  woi  hearkened  to.  He  will  not  hear 
our  "call"  (Psalm  66.  18;  Proverbs  1.  24,  28;  15.  29;  28.  9). 
putting  forth  of  finger— the  finger  of  scorn  pointed  at 
simple-minded  godly  men.  The  middle  finger  was  so  used 
by  tlie  Romans,  speaking  vanity — every  injiirious speech. 
[LoWTH.]  10.  draw  out  thy  soul — "  impai't  of  thine  own 
subsistence,"  or  "sustenance."  [Horsley.]  "Soul  "  is/ifir, 
for  "that  wherewith  thou  sustainest  thy  soul,"  or  "life," 
light ,  ,  .  in  obscurity — calamities  shall  be  suddenly  suc- 
ceeded by  prosperity  (Psalm  112.  4).  11.  satisfy  .  ,  .  ia 
drought — (Ch,  41.  17,  18.)  Lit.,  drought,  i.  e.,  parched  places. 
[Maurer.]  make  fat — vaXher, strengthen.  [Noyes.]  "Give 
thee  the  free  use  of  thy  bones"  [Jerome],  or,  of  thy  strength. 
[Horsley.]  watered  garden  —  an  Oriental  picture  of 
happiness,  fail  not— Hebrew,  "deceive  not ;"  as  streams 
that  disappoint  the  caravan  which  had  expected  to  find 
water,  as  formerly,  but  find  it  dried  up  (Job  6, 15-17).  13. 
they  ...  of  thee— thy  people,  the  Israelites,  old  ^vaste 
places— the  old  ruins  of  Jerusalem  (ch,  61, 4 ;  Ezekiel  36. 
33-36),  foundations  of  many  generations — i.  e.,  the  build- 
ings  which  had  lain  in  ruins,  even  to  their  foundations,  for 
many  ages;  called  in  the  parallel  passage  (ch,  61,  4),  "the 
farmer  desolations;"  and  in  the  preceding  clause  here, 
"  the  old  waste  places,"  The  literal  and  spiritual  restora- 
tion of  Israel  is  meant,  which  shall  produce  like  blessed 
results  on  the  Gentile  world  (Amos  9, 11, 12;  Acts  15, 16, 17). 
be  called— appropriately:  the  name  truly  designating  what 
thou  slialt  do.  bre«ch — the  calamity  wherewith  God 
visited  Israel  for  their  sin  (ch.  30.  26;  1  Chronicles  15. 13), 
paths  to  dwell  in- not  that  the  patJis  were  to  he  dwelt  in, 
but  thej)aths  leading  to  their  dwellings  were  to  be  restored; 
"paths,  so  as  to  dwell  in  the  land."  [Maurer.]  13.  (Ch. 
56.2;  Nehemiah  13.  15-22.)  The  Sabbath,  even  under  the 
new  dispensation,  was  to  be  obligatory  (ch.  66.  23).  foot- 
the  instrument  of  motion  (cf.  Proverbs  4.  27) ;  men  are  not 
to  travel  for  mere  pleasure  on  the  Sabbath  (Acts  1. 12).  The 
Jews  were  forbidden  to  travel  on  it  farther  than  the  taber- 
nacle or  temple.  If  thou  keep  thy  foot  from  going  on  thy 
own  ways  and  "  doing  thy  pleasure,"  &c.  (Exodus  20. 10, 11). 
my  holy  day— God  claims  it  as  His  day ;  to  take  it  for  our 
pleasure  is  to  rob  Him  of  His  own.  This  is  the  very  way 
in  which  the  Sabbath  is  mostly  broken ;  it  is  made  a  day 
of  carnal  pleasure  instead  of  .spiritual  "delight."  holy 
of  the  Ijord — not  the  predicate,  but  the  subject;  "if  thou 
call  the  holy  (day)  of  Jehovah  honourable ;"  if  tliou  treat 


The  Sins  of  the  People. 


ISAIAH  LIX. 


Salvat'on  is  only  of  God, 


It  as  a  day  to  be  honoured,  him— or  else,  it,  the  Sabbath, 
not  doing  .  .  .  o^vn  way— answering  to,  "  turn  away  thy 
foot  from  the  Sabbath."  nor  finding  .  .  .  pleasure— an- 
swering to,  "doing  thy  pleasure,"  "To  keep  tlie  Sabbath 
In  an  idle  manner  Is  tlie  sabbath  of  oxen  and  asses;  to 
pass  it  in  a  jovial  manner  is  the  sabbath  of  the  golden 
calf,  when  the  people  sat  down  to  eat  and  drink,  and  rose 
again  to  play;  to  keep  it  in  surfeiting  and  wantonness  is 
the  sabbath  of  Satan,  the  devil's  holiday."  [Bishop  An- 
DREWES.]  nor  speaking  .  .  .  words — answering  to,  "call 
Sabbath  a  delight  .  .  .  honourable."  Man's  "own.  words" 
■would  "call"  it  a  "weariness;"  it  is  the  spiritual  nature 
given  from  above  which  "calls  it  a  delight"  (Amos  8,5; 
Malachi  1.  13),  14.  dellgUt ,  .  ,  in  , .  ,  liord— God  rewards 
in  kind,  as  He  punishes  in  kind.  As  we  "delight"  in 
keeping  God's  "Sabbath,"  so  God  will  give  us  "delight" 
in  Himself  (Genesis  15. 1 ;  Job  22.  21-26;  Psalm  37.  4).  ride 
upon  .  .  ..Iiigli  places — I  will  make  thee  supreme  lo^-d  of 
the  land ;  the  plirase  is  taken  from  a  conqueror  riding  in 
his  chariot,  and  occupying  the  hills  and  fastnesses  of  a 
country  [Viteinga]  (Deuteronomy  32.  13;  Micah  1.  3 ;  Ha- 
bakkuk  3. 19).  Judea  was  a  land  of  Iiills;  the  idea  thus  is, 
"I  will  restore  thee  to  thine  own  land,"  [Calvij^.]  The 
parallel  words,  "heritage  oi  Jacob,"  confirm  this  (Genesis 
27.  28,  29 ;  28.  13-15).  moutU  of  .  ,  ,  liOrd  .  .  ,  spoken  It— 
A  formula  to  assure  men  of  the  fulfilment  of  any  solemn 
promise  which  God  has  made  (ch.  40, 5). 

CHAPTER    LIX. 

Ver.  1-21.  The  People's  Sin  the  cause  of  Judgments  : 

THEY    AT   LAST  OWN   IT   THEMSELVES:    THE   ReDEEMEII'S 

FUTURE  Interposition  in  their  Extremity.  The  rea- 
son why  Jehovah  does  not  deliver  His  people,  notwith- 
standing their  religious  services  (ch.  58.3),  is  not  want  of 
power  on  His  part,  but  because  of  their  sins  (v.  1-8);  v.  9-15 
contain  their  confession  ;  v.  16-21,  tlie  consequent  jironiise 
of  tlie  Messiah.  1.  hand  .  .  .  shortened — (Note,  ch.  50.  2.) 
ear  licavy — (Ch.  6.  10.)  3.  tiiil— Hebrew,  caused  Him  to 
L:de  (Lamentations  3.  44).  3.  (Ch.  1. 15;  Romans  3.  13-15.) 
hands  .  .  .  fingers — not  merely  the  "hands"  perpetrate 
deeds  o[  grosser  enormity  ("blood"),  but  the  "Angers" 
commit  more  minute  acts  of  "  iniquity."  lips  . ,  .  tongue 
— Tlie  lips  "speak"  openly  "lies,"  the  tongue  "mutters" 
malicious  insinuations  ("perverseness;"  perverse  misrep- 
resentations of  others)  (Jeremiah  6.  28;  9.  4).  4.  Rather, 
"No  one  calleth  an  adversary  into  court  with  justice," 
i".  e.,  None  bringeth  a  just  suit:  "No  one  pleadeth  with 
truth,"  they  trust  ,  ,  ,  iniquity — (So  Job  15,  35;  Psalm 
7.  14).  5.  cockatrice  —  Probably  the  basilisk  serpent, 
cerastes.  Instead  of  crushing  evil  in  the  egg,  they  foster 
it.  spider's  -*veb  —  This  refers  not  to  the  spider's  web 
being  made  to  entrap,  but  to  its  thinness,  ab  contrasted 
with  substantial  "garments,"  as  v.  6  shows.  Their  works 
are  vain  and  transitory  (Job  8. 14  ;  Proverbs  11. 18).  eateth 
.  .  .  their  eggs— he  who  partakes  in  their  plans,  or  has  any- 
thing to  do  ivith  them,  finds  them  pestiferous,  that  -which 
is  crushed— The  egg,  when  it  is  broken,  breaketh  out  as  a 
viper ;  their  plans,  however  specious  in  their  undeveloped 
form  like  the  egg,  when  developed,  are  found  pernicious. 
Though  the  viper  is  viviparous  (from  which  "vi-per"i3 
derived),  yet  during  gestation,  the  young  are  included  in 
eggs,  which  break  at  the  birth  [Bochart];  however,  met- 
aphors often  combine  things  without  representing  every 
J.hing  to  the  life.  6.  not  ,  ,  ,  garments— like  the  "fig 
leaves"  wlierewith  Adam  and  Eve  vainly  tried  to  cover 
their  shame,  as  contrasted  with  "the  coats  of  skins" 
which  the  Lord  God  made  to  clothe  them  with  (ch,  64.  6; 
Romans  13. 14  ;  Galatlans  3.  27;  Phlllppians  3.  9).  The  ar- 
tificial self-deceiving  sophisms  of  human  philosophy  (1 
Timotliy  6.  5 ;  2  Timothy  2.  16,  23).  7.  feet-all  their  mem- 
bers are  active  in  evil;  in  r.  3,  the  "  hands,  fingers,  lips, 
and  tongue,"  are  specified,  run  ,  ,  ,  haste— (Romans  3,' 
15,)  Contiiwit  David's  "  running  and  hasting  "  in  the  ways 
of  God  (Psalm  119.32,60).  thoughts— not  merely  their 
Hcts,  but  their  whole  thoughts.  8.  peace— whether  In 
ffclalion  to  God,  to  tlielr  own  conscience,  or  to  their  fellow- 
lueu  (ch.  57.  20,  21).  Judgmcut-justice.  crooked— the 
32 


opposite  of  "  straightforward  "  (Proverbs  2. 15 ;  28.18).  9. 
Judgment  far— retribution  in  kind,  because  tliey  had 
shown  "  no  judgment  in  their  goings  "  (v.  8).  "  The  vindica- 
tion of  our  just  rights  by  God  is  withheld  by  Him  from  us," 
us— In  i).  8  and  previous  verses,  it  was  "  they,"  the  third 
person  ;  here,  "  us  .  ,  ,  we,"  the  first  per.son.  The  nation 
here  speaks:  God  thus  making  them  out  of  their  own 
mouth  condemn  themselves;  just  as  Hehy  his  prophet 
had  condemned  them  before.  Isaiah  includes  himself 
with  his  people,  and  speaks  in  their  name,  justice— God's 
justice  bringing  salvation  (ch.  46.  13).  light- the  dawn 
of  returning  prosperity,  obscurity— adversity  (Jeremiah 
8, 15).  10.  grope— fulfilling  Moses'  threat  (Deuteronomy 
28.  29).  stumble  at  lioou  ,  ,  ,  as  ,  ,  ,  night— There  is  no 
relaxation  of  our  evils ;  at  the  time  when  we  might  look 
for  the  noon  of  relief,  there  is  still  the  night  of  our  ca- 
lamity, in  desolate  places — rather,  to  suit  the  parallel 
words  "at  noonday,"  in  fertile  (lit.,  fat;  Genesis  27,28) 
fields  [Gesenius]  (wliero  all  is  promising)  we  are  like  the 
dead  (who  have  no  hope  left  them) ;  or,  where  others  are 
prosperous,  lue  wander  about  as  dead  men.  True  of  all 
unbelievers  (ch,  26.  10;  Luke  15.  17).  11.  roar — moan 
plaintively,  like  a  hungry  bear  which  growls  for  food. 
doves — (Ch.  38.14;  Ezekiel  7,16,)  salvation — retribution 
in  kind:  because  not  salvation,  but  "destruction"  was 
"in  their  paths"  (v.  7),  13.  (Daniel  9,5,  &c,)  thee  .  .  . 
us— antithesis,  with  us— i.  e.,  we  are  conscious  of  them 
(Margin,  Job  12.  3 ;  15.  9).  kno-w— acknowledge  they  are 
oitr  iniquities.  13.  The  particulars  of  the  sins  generally 
confessed  in  the  preceding  verse  (ch.  48,8;  Jeremiah  2., 
19,  20),  The  act,  the  word,  and  the  thought  of  apostasy, 
are  all  here  marked:  transgression  and  departing,  &c.; 
lying  (cf,  v,  4),  and  speaking,  ttc, ;  conceiving  and  uttering 
from  the  heart.  14.  Justice  and  righteousness  are  put 
away  from  our  legal  courts,  in  the  street— mi  the  foi-um, 
the  place  of  judicature,  usually  at  the  gate  of  the  city 
(Zechariah  8. 16).  cannot  enter— is  shut  out  from  the 
forum,  or  courts  of  justice.  15.  faiteth — is  not  to  be  found, 
he  that  departeth  .  .  .  prey— He  tliat  will  not  fall  in  with 
the  prevailing  iniquity  exposes  himself  as  a  prey  to  the 
wicked  (Psalm  10.  8,  9).  Lord  saw  it— The  iniquity  of 
Israel,  so  desperate  as  to  require  nothing  short  of  Jeho- 
vah's interposition  to  mend  it,  typifies  the  same  necessity 
for  a  Divine  Mediator  existing  in  the  deep  corruption  of 
man;  Israel,  the  model  nation,  was  chosen  to  illustrate 
this  awful  fact.  16.  no  man.— viz.,  to  atone  by  his  right- 
eousness for  the  unrighteousness  of  the  people.  "Man  " 
is  emphatic.as  in  1  Kings  2. 2 ;  no  representative  man  able 
to  retrieve  the  cause  of  fallen  men  (ch.  41.  28;  63.  5,  6;  Jer- 
emiah 5. 1 ;  Ezekiel  22,  30),  no  intercessor— no  one  to  in- 
terpose, "to  help  ,  ,  ,  uphold"  (ch,  63,5),  his  arm— (Ch. 
40,  10;  51,  5,)  Not  man's  arm,  but  His  alone  (Psalm  98,  1; 
44.3).  his  righteousness— the  "arm"  of  Messiali.  He 
won  the  victory  for  us,  not  by  mere  might  as  God,  but  by 
His  invincible  righteousness,  as  man  having  "the  Spirit 
without  measure"  (ch.  11.5;  42.6,21;  51.8;  53.  11;  1  John 
2.  1).  17.  Messiah  is  represented  as  a  warrior  armed  at 
all  points,  going  forth  to  vindicate  His  people.  Owing  to 
tlie  unity  of  Christ  and  His  people,  their  armour  is  like 
His,  except  tliat  they  have  no  "garments  ot  vengeance" 
(which  is  God's  prerogative,  Romans  12. 19),  or  "cloak  of 
zeal"  (in  the  sense  of  judicial  fury  punishing  the  wicked; 
this  zeal  belongs  properly  to  God,  2  Kings  10. 16;  Romans 
10.  2;  Phlllppians  3.  6;  "zeal,"'  in  the  sense  of  anxiety  for 
the  Lord's  honour,  they  have.  Numbers  25. 11,  13;  Psalm  69. 
9;  2  Corinthians 7.  11;  9.  2);  and  for  "salvation,"  which  is 
of  God  alone  (Psalm  3.  8),  they  have  as  their  helmet  "  the 
hope  of  salvation  "  (1  Thessalonians  5.8).  The  "helmet  of 
salvation  "  is  attributed  to  them  (Ephcsians  6.  14,  17)  in  a 
secondary  sense,  viz.,  derived  from  Him,  and  as  yet  only 
in/iope,  not  fruition  (Romans  8.24).  The  second  coming 
here,  as  often,  is  included  in  this  representation  of  Mes- 
siah. His  "  zeal  "  (John  2. 15-17)  at  His  first  coming  was  but 
a  type  of  His  zeal  and  vengeance  against  tlie  foes  of  God  at 
His  second  coming  (2  Thessalonians  1,8-10;  Revelation 
19,11-21),  18.  AeeA»— Hebrew,  "recompenses;"  "accord- 
ing as  their  dM't/«  de»ia«d,"  [Maurer,J  This  verse  pre- 
dicts the  judgments  at  tlie  Lord's  second  coming,  whicli 

497 


IsraePs  Glory  after  her  Affliction, 


ISAIAH  LX. 


and  the  Great  Blessings  to  follow. 


shall  precede  the  final  redemption  of  His  people  (eh.  66. 
13, 15,  16).  islands— (iV^o^e,  ch.  41.  1.)  Distant  countries. 
19.  (Ch.  45.6;  Malachi  1.11.)  The  result  of  God's  judg- 
ments (ch.  26.  9 ;  66.  18-20).  llUe  a  flood— (Jeremiah  40.  7, 
8;  Revelation  12.  15).  IWt  up  a  standard— rather,  from  a 
different  Hebrew  root,  shall  put  him  to  flight,  drive  him  away. 
[Maurer.]  Lowth,  giving  a  different  sense  to  the  He- 
brcxv  for  "  enemy"  from  that  in  v.  18,  and  a  forced  mean- 
ing to  the  Hebrew  for  "Spirit  of  the  Lord,"  translates, 
"When  He  shall  come  as  a  river  straitened  \n  its  course, 
which  a  mighty  wind  drives  along."  20.  to  Zion— Ro- 
mans 11.  26  quotes  it,"  o%U  of  Zion."  Thus  St.  Paul,  by  in- 
spiration, supplements  the  sense  from  Psalm  14.7:  He 
was,  and  is  come  to  Zion,  first  with  redemption,  being 
sprung  as  man  out  of  Zion.  LXX.  translate,  "for  the  sake 
of  Zion."  Paul  applies  this  verse  to  the  coming  restora- 
tion of  Israel  spiritually.  tUem  that  turn  from— (Ro- 
mans 11.  26).  "shall  turn  away  ungodliness  from  Jacob;" 
so  LXX.,  Paul  herein  gives  the  full  sense  under  inspira- 
tion. They  turn  from  transgression,  because  He  first 
turns  them  from  it,  and  it  from  them  (Psalm  130.  4;  Lam- 
entations 5.  21).  21.  covenant  ^vitU  them  .  .  .  thee— 
The  covenant  is  with  Christ,  and  with  them  only  as  united 
to  Him  (Hebrews  2. 13).  Jehovah  addresses  Messiah  the 
representative  and  ideal  Israel.  The  literal  and  spiritual 
Israel  are  His  seed,  to  whom  the  promise  is  to  be  fulfilled 
(Psalm  22.  80).  Spirit  .  .  .  not  depart  .  .  .  for  ever— (Jer- 
emiah 31.  31-37;  Matthew  28. 20). 

CHAPTER  LX. 

Ver.  1-22.  Israel's  Glory  after  her  Affliction.  An 
ode  of  congratulation  to  Zion  on  her  restoration  at  the 
Lord's  second  advent  to  her  true  position  as  tlie  mother 
Church  from  which  the  gospel  is  to  be  diffused  to  the  whole 
Gentile  world ;  the  first  promulgation  of  the  gospel  among 
tlie  Gentiles,  beginning  at  Jerusalem,  is  an  earnest  of  this. 
The  language  is  too  glof  ious  to  apply  j:o  any  thing  that  as 
yet  has  happened  1.  Arise — fi'om  the  dust  in  which  thou 
hast  been  sit  ting  as  a  mourning  female  captive  (ch.  3.  26;  52. 
1,2).  sJiine— impart  to  others  tlie  spiritual  liglit  now  given 
thee  (w.  3).  Margin  and  Gesenius  translate,  "  Be  enlight- 
ened;"  be  resplendent  with  posterity;  imperative  for  the 
future  indicative,  "Tliou  shalt  be  enlightened"  (ch.  58.  8, 
10;  Ephesians  5.8,  14).  glory  of  the  Lord— not  merely 
theShechinah,  or  cloud  of  glory,  such  as  rested  above  the 
ark  in  tlie  old  dispensation,  but  the  glory  of  the  Lord  in 
person  (Jeremiah  3.  16, 17).  is  risen— as  the  sun  (Malachi 
4.  2;  Lulce  1.  78,  Margin).  3.  darltness  .  .  .  -earth— tlie  rest 
of  tlie  earth  :  in  contrast  with  "  liglit  .  .  .  upon  thee"  {v.  1). 
The  earth  will  be  afterwards  enlightened  through  Israel 
(ch.  9.  2).  be  seen — conspicuously :  so  the  Hebreio.  3.  (Ch.  2. 
3;  11.  10;  43.  6;  49.22;  60.  12.)  kings- (Ch.  49.7,  23;  52.  15.) 
thy  rising— rather,  tJiy  sun-rising,  i.  e.,  to  the  brightness  that 
ri'seth  upon  thee.  4.  Lift  np  .  .  .  eyes— Jerusalem  is  ad- 
dressed as  a  female  with  eyes  cast  doivn  from  grief,  all 
tliey  .  .  .  they — The  Gentile  peoples  come  together  to 
bring  back  the  dispersed  Hebrews,  restore  their  city,  and 
worship  Jehovah  with  offerings,  nursed  at  tliy  side- 
rather  carried,  &c.  It  is  the  custom  in  the  East  to  carry 
the  children  astride  on  the  hip,  with  the  arms  around  the 
body  (ch.  66.  12.)  5.  sec— (v.  4),  viz.,  the  bringing  back  of 
thy  sons,  flow  together — rather,  "  overfiow  with  joy" 
[LoWTii];  or,  from  a  different  Hebrew  root,  "  be  bright  with 
joy"  [GESENitrs]  (Job  3.  4).  fear — rather,  beat  toith  the  agi- 
tation of  solemn  joy  at  the  marvellous  sight  [IIorsley] 
(Jeremiah  33.  9.)  he  enlar geA— swell  with  delight.  Grief, 
on  the  contrary,  contracts  the  heart,  abundance  of  .  .  . 
sea — the  wealth  of  the  lands  beyond  t?te  sea,  as  in  Solo- 
mon's time,  the  type  of  the  coming  reign  of  the  Prince  of 
peace,  converted— rather,  be  turned,  instead  of  being 
turned  to  purposes  of  sin  and  idolatry,  forces — rather, 
n'c/ie.s.  G.  camels— laden  with  merchandise ;  the  camel  is 
"the  sliip  of  the  desert"  (cf  ch.  30.  6).  cover  thee— so 
many  of  them  shall  there  be.  dromedaries— they  have 
one  bunch  on  the  back,  whereas  the  camel  has  two:  dis- 
tinguished for  swiftness  (Jeremiah  2.  23).  Midian— East 
of  the  Elanit':>  >>"an'?h  of  the  Red  Sea,  and  stretching 
493 


northward  along  Mount  Selr.  Associated  with  the  Ish- 
maelites  in  trafllc  (Genesis  37.  25,  28).  Ephah— part  of 
Midian,  east  of  the  Dead  Sea.  It  abounded  in  camels 
(Judges  6. 5).  Sheba— In  Arabia  Felix,  famed  for  frankin- 
cense and  gold  (Psalm  72.15;  Jeremiah  6.20),  which  they 
traded  in  (ch.  45. 14  ;  Job  6. 19 ;  Ezeklel  27.  22).  7.  Kedar— 
(Ch.  21. 16;  Song  of  Solomon  1.5),  in  the  south  of  Arabia 
Deserta,  or  nortli  of  Arabia  Petraea;  they  traded  in  flocks 
(Ezekiel  27.  21).  Nebaioth— son  of  Ishmael,  as  was  Kedar. 
Father  of  the  Nabatheans  in  Arabia  Petrsea.  minister — 
by  coming  up  as  an  acceptable  sacrifice,  come  up -with 
acceptance— f.  e.,  acceptably.  The  rams  offering  themselves 
voluntarily  (Psalm  08. 30;  Romans  12. 1 ;  1  Peter  2. 5),  with- 
out waiting  for  any  other  priest,  answer  to  believers  strong 
in  faitli  and  lamb-like  meekness ;  and  in  the  white  fleece- 
like robe  of  sanctity.  [VlTRlNGA.]  house  of  my  glory — 
the  temple  (Ezekiel  41.;  Haggai  2.7,  9;  Malachi  3.  1).  8. 
The  prophet,  seeing  in  vision  new  hosts  approaching 
quickly  like  a  cloud  of  doves,  asks  who  they  are.  9.  {Note, 
ch.  42.  4.)  Tarsliish  first— The  ships  of  Tartcssus  {Note,  ch. 
2. 16;  "23. 1,  i.  e.,  vessels  that  trade  to  the  most  distant  re- 
gions) will  be  among  Wie  foremost  to  bring  back  the  scat- 
tered Israelites  (ch.  66.  20).  their  silver  — the  nations 
among  whom  the  Jews  have  been  scattered  shall  help 
them  with  tlieir  money  in  returning  (v.  5-7, 11, 16),  as  wag 
the  case  at  the  return  from  Babylon  (fezra  1.  4 ;  cf.  Psalm 
68.  30,  31).  unto  the  name  ...  to  the  Holy  One— rather, 
because  of  the  nixrae— because  of  the  Holy  One  (cf.  ch.  55.5). 
[LoWTH.]  10.  kings  .  .  .  minister  unto  thee — (v.  7  above, 
note;  ch.  49.  23.)  in  my  -wratli  I  smote  thee- (Ch.  54.  7,  8; 
57. 17.)  11.  (Revelation  21. 25.)  The  gates  are  ever  oper.  to 
receive  new  offerings  and  converts  (ch.  20.2;  Acts  14. 2T; 
Revelation  3. 8).  In  time  of  peace  the  gates  of  a  city  are 
open:  so,  under  the  Prince  of  peace,  tiiere  shall  be  no  need 
of  barring  gates  against  invaders,  forces — riches,  be 
brought— as  willing  captives  to  the  truth  ;  or,  if  not  will- 
ingly, be  brought  hy  judgments  to  submit  to  Israel  (v.  12, 14). 
Gesenius  explains  it,  "may  come  escorted  by  a  retinue." 
13.  For— The  reason  which  will  lead  Gentile  kings  and 
people  to  submit  themselves;  fear  of  the  God  in  Israel 
(Zechariah  14. 17).  13.  glory— i.  e.,  the  trees  M'hich  adorned 
Lebanon;  emblem  of  men  eminent  in  natural  gifts,  de- 
voting all  that  is  in  them  to  the  God  of  Israel  (Hosea  14.5, 
6).  fir  .  .  .  pine  .  .  .  box— rather,  "the  cypress  .  .  .  ilex 
...cedar."  place  of  my  sanctuary — Jerusalem  (Jere- 
miah 3. 17).  place  of  my  feet — no  longer  the  ark  (Jere- 
miah 3. 16),  "  the  footstool"  of  Jehovah  (Psalm  99. 5;  132. 7 ; 
1  Chronicles  28. 2) ;  but  "  the  place  of  His  throne,  the  place 
of  the  soles  of  His  feet,  where  He  v/ill  dwell  in  the  midst 
of  the  children  of  Israel  for  ever,"  in  the  new  temple  (Eze- 
kiel 43.7).  14r.  The  sons — Th.e\v  fathers  who  "afflicted" 
Israel  having  been  cut  off  by  Divine  judgments  (ch,  14. 1, 
2;  49.  23).  The  Zion  of  the  Holy  One— The  royal  court  of 
the  Holy  One.  Matjrer  translates,  "Zion,  the  sanctuary 
{holy  place)  of  Israel''  (ch.  57.  15 ;  Psalm  46.  4).  13.  forsaken 
— (Psalm  78.  60,  61.)  no  man  -»vent  tlnrough  tliee — Thy 
land  w.as  so  desolate  tliat  no  traveller,  or  car.-xvan,  passed 
through  thee;  true  only  of  Israel,  not  true  of  the  Church 
(Lamentations  1.  4).  excellency— glory,  r.  c,  for  ever  hon- 
oured. 16.  suck— Thou  shalt  draw  to  thyself  and  enjoy 
all  that  is  valuable  of  the  possessions  of  the  Gentiles,  &c. 
(ch.  49. 23 ;  61. 0 ;  66. 11, 12).  know— by  the  favours  bestowed 
on  thee,  and  through  thee  on  the  Gentiles.  17.  Poetically, 
with  figurative  allusion  to  the  furniture  of  the  temple;  all 
things  in  that  happy  age  to  come  shall  be  changed  for  the' 
better,  exactors  —  viz.,  of  tribute,  righteousness — all 
rulers  in  restored  Jerusalem  shall  not  only  be  peaceable 
and  rigliteous,  butsliallbe,  asit  were,  "  peace"  and  "right- 
eousness" itself  in  their  administration.  18.  (Ch.  2.  4.) 
Not  only  shall  thy  walls  keep  thee  safe  from  foes,  but 
"Salvation"  shall  serve  as  thy  walls,  converting  thy  foes 
into  friends,  and  so  ensuring  thee  perfect  safety  (ch.  26.1, 
2).  gates — once  the  scene  of  "destruction"  when  victor- 
ious foes  burst  through  them  (Nehemiah  1. 3);  henceforth 
to  be  not  only  the  scene  of  praises,  but  "Praise"  itself; 
the  "g.ates,"  as  the  place  of  public  concourse,  were  the 
scene  of  thanksgivings  (2  Chronicles  31.  2;  Psalm  9. 11;  '2A, 
7;  100.4).    "  Judah,"  the  favoured  tribe,  means  vroi^e.    1^ 


Tie  Offices  of  Messiah. 


ISAIAH   LXI.  LXIl. 


Prayers  for  ZiorCs  RestoraUo'ii. 


The  sun  and  moon,  the  brightest  objects  by  day  and  night, 
shall  be  eclipsed  by  the  surpassing  glory  of  God  mani- 
lesting  Himself  to  thee  (ch,  30.  26;  Zechariah  2.  5;  Revela- 
tion 21.23;  22.  5).  aO.  There  shall  be  no  national  and 
spiritual  obscuration  again  as  formerly  (Joel  2.10;  Amos 
8.9).  mourning  .  .  .  ended— (Ch.  2.3.8;  Revelation  21.  4.) 
ai.  all  rigtiteotts— (Ch.  4.3;  52.1;  Revelation  21.27.)  in- 
Uerit .  .  .  land— (Ch.  4tl.  8;  51.  3;  6.5.  9;  Psalm  37.  11,  22;  Mat- 
thew o.  5.)  brancU  of  my  planting — (Ch.  61.  3;  Psalm  92. 
13;  Matthew  15.  13.)  ^voric  of  my  liands— the  converted 
Israelites  (ch.  29.  23;  15.  H).  tliat  I  may  be  glorified— the 
tlnal  end  of  all  God's  gracious  dealings  (ch.  49.  3;  61.  3).  33. 
little  one— even  one,  and  that  the  smallest  in  number  and 
rank,  shall  be  multiplied  a  thousandfold  in  both  respects 
(Micah  5.  2;  Matthew  13.  31,  32).  liis  lime— not  our  time; 
we  might  wish  to  hasten  it,  but  it  will  come  in  the  due 
time,  as  in  the  case  of  Jesus'  first  coming  (Galatians  4.  4); 
so  in  that  of  the  restoration  of  Israel  and  the  conversion 
of  the  world  (ch.  66.  8;  Habakkuk  2.  3;  Acts  1.  7;  Hebrews 
10.37). 

CHAPTER    LXI. 

Ver.  1-11.  Messiah's  Offices:  Restoration  of  Is- 
rael. Messiah  announces  His  twofold  commissiun  to 
bring  gospel-mercy  at  His  first  coming,  and  judgments 
on  unbelievers  and  comfort  to  Zion  at  His  second  com- 
ing {V.  1-9; ;  llie  language  can  be  applied  to  Isaiah,  com- 
forting by  his  prophecies  the  exiles  in  Babylon,  only  in 
a  subordinate  sense.  1.  is  npon  me ;  becawse  .  .  .  Iiatli 
anointed  me  —  quoted  by  Jesus  as  His  ci'edentials  in 
preaching  (Luke  4.  lS-21).  The  Spirit  is  upon  me  in  preach- 
ing, because  Jehovah  hath  anointed  me  from  tlie  womb 
(Luke  1.  35),  and  at  baptism,  with  tlie  Spirit  "williout 
measure,"  and  permanently  "abiding"  on  me  (ch.  11.  2; 
John  1.  32;  3.  34;  Psalm  45.  7;  with  which  cf.  1  Kings  1.  39, 
40;  19. 16;  Exodus  29.7).  "Anointed"  as  Messiah,  Prophet, 
Priest,  and  King,  good  tidings  —  as  tlie  word  gospel 
me-ans.  tlie  meek— ratlier,  "  the  poor,"  as  Luke  4.  IS  hath 
it,  i.  e.,  those  afflicted  with  calamity,  poor  in  circum- 
stances and  in  spirit  (Matthew  11.  5).  proclaim  liberty — 
(John  S.  31-36.)  Language  drawn  from  tlie  deliverance  of 
the  iJabylonian  captives,  to  describe  the  deliverance  from 
sin  and  death  (Hebrews  2.  15;)  also  from  the  "liberty  pro- 
claimed" to  all  bond-servants  on  the  year  of  jubilee  (i>.  2; 
Leviticus  25. 10;  Jeremiah  34.  8,  9).  openingof  tlie  prison 
—Tlie  Hebrew  rather  is,  "  the  most  complete  opening,"  viz., 
of  tiie  eijes  to  them  that  are  bound,  i.  e.,  deliverance  from 
prison,  for  captives  are  as  it  were  blind  in  the  darkness  of 
prison  (ch.  14. 17  ;  35.  5;  42.  7).  [Ewald.]  So  Luke  4.  18  and 
LXX.  interpret  it.  Luke  4. 18,  under  inspiration,  adds  to 
tliis,  for  the  fuller  explanation  of  the  single  clause  in  the 
Hebrew,  ^^  to  set  at  liberty  them  that  are  bruised;"  thus 
expressing  the  double  "opening"  implied,  viz.,  that  of  tlie 
ej-es  (John  9.  39),  and  that  of  the  prison  (Romans  6.  IS;  7. 
24,  25;  Hebrews  2.  15).  His  miracles  were  acted  parables. 
a.  acceptable  year— the  year  of  jubilee  on  which  "liberty 
was  proclaimed  to  the  captives"  (v. I;  2  Corintliians  6.  2). 
day  of  veiigeaEice— The  "acceptable  time  of  grace"  is  a 
"year;"  the  time  of  "vengeance"  but  "a  day"  (so  cli.  34. 
8;  63.  4;  Malaclii  4.  1).  Jesus  (Luke  4.  20,  21)  "closed  the 
book"  before  this  clause;  for  the  interval  from  His  first  to 
His  second  coming  is  "  the  acceptable  year;"  "  tlie  day  of 
vengeance"  will  not  be  till  He  comes  again  (2  Tliessalo- 
nians  1.  7-9).  owr  God— Tlie  saints  call  Him  "  our  God  :" 
lor  He  cometh  to  "avenge"  tliem  (Revelation  C.  10;  19.  2). 
all  tliat  mourn — the  "  all"  seems  to  include  the  spiritual 
Israelite  mourners,  as  well  as  the  literal,  who  are  in  v.  3 
called  "  them  that  mourn  in  Zion,"  and  to  whom  ch.  57. 
18  refers.  3.  To  appoint  ...  to  give— The  double  verb, 
with  the  one  and  the  same  accusative,  imparts  glowing 
vehemence  to  the  style,  beauty  for  aelies — There  is  a  play 
on  the  sound  and  meaning  of  the  Hebrew  words,  peer,  epher, 
lit.,  "  ornamental  head-dress"  or  tiara  (Ezekiel  24. 17),  worn 
In  times  of  joy,  instead  of  a  head-dress  of  "  aslies,"  cast  on 
the  head  in  mourning  (2  Samuel  13. 19).  oil  of  joy— per- 
fumed ointment  was  poured  on  the  guests  at  Joyous  feasts 
(Psalm  23.  5;  45.  7,  8;  Amos  6.  6).  On  occasions  of  grief  its 
use  was  laid  aside  (2  Samuel  14.  2).    garment  of  praise— 


bright-coloured  garments,  indicative  of  thankfulness,  in- 
stead of  those  that  indicate  despondency,  as  sacKcloth 
(John  16.  2Uj.    trees  of  righteousness  —  Hebrew,  terebinth 
trees;  symbolical  of  men  strong  in  righteousness,  instead 
of  being,  as  lieretol'ore,  bowed  down  as  a  reed  with  sin  aaJ 
calamity  (ch.  1.  29,  30;  42.  3;  1  Kings  14.  15;  Psalm  1.  3;  9^ 
12-14;  Jeremiah  17.8).     pl.inting  of  .  .  .  T,o\ii—{Xotc,ch. 
60.  21.)    tliat  be  miglit  be  glorified— (Jolin  15.  8.)     4.  old 
wastes— Jerusalem  and  the  cities  of  Judahwliich  long  lay 
in  ruins  {Note,  ch.  58.  12).    5.  stand — shall  wait  on  you  as 
servants  (ch.  14. 1,  2 ;  60, 10).    6.  But  yc— as  contrasted  with 
the  "  strangers."    Ye  shall  have  no  need  to  attend  to  your 
flocks  and  lands:  strangers  \v\\\  do  that  for  you;  your  ex- 
clusive business  will  be  the  service  of  Jeliovah  as  Hi« 
"priests"  (Exodus  19.  6,  which  remains  yet  to  be  realized; 
cf.  as  to  tlie  spiritual  Israel,  ch.  66.  21 ;  1  Peter  2. 5,  9;  Reve- 
lation 1.  6;  5.  10).     ministers  —  (Ezekiel  44.  11.)     eat     .  . 
riclies  of  .  .  .  Gentiles— (Cll.  09.  5-11.)    in  tlieir  glory  .  .  . 
boast  yourselves- rather,  "  in  their  splendour  ye  shall  be 
substituted  in  their  stead;"  lit.,  ye  sliall  substitute  your- 
selves. [Mauker.]  7.  doiiblc—Iiistead  of  your  past  share, 
ye  sliall  have  not  merely  as  much,  but  "double"  as  much 
reward  (cli.  40.  2;  Zechariah  9.  12;  cf.  the  third  clause  in. 
this  verse),    confusion— rather,  humiliation,  or  contumely, 
i-ejoice-Tliey  shall  celebrate  with  jubilation  the"  portion. 
[Mauker.]    Transition  from  tlio  second  to  the  third  per- 
son,   in  tJieir  land  —  marking  the  reference  to  literal 
Israel,  not  to  tlie  Church  at  large,    everlasting  joy — (Ch. 
35. 10.)   8.  judgment— j  ustice,  which  requires  that  I  should 
restore  my  people,  and  give  them  double  in  compensation 
for  their  sufTerings.   robbery  for  biinit  offering — rather, 
from  a  different  Hebrew  root,  the  spoil  of  iniquity.    [Hor- 
SLEY.]    So  in  Job  5.  6.    Hating,  as  I  do,  the  rapine,  com- 
bined ivith  iniquity,  perpetrated  on  my  people  by  their 
enemies,  I  will  vindicate  Israel,     direct  .  .  .  ivork  iu 
trutii — rather,  "  I  will  give  tliem  the  reivard  of  their  work'" 
(cf.  Margin,  ch.  40.  10;   49.  4;   62.  11).  in  faithfulness.     9. 
Itnoiivn— honourabljr ;  shall  be  illustrious  (Psalm  67.  2). 
people — vs.i\\QV,  peopUes.    seed  .  .  .  blessed — (Ch.  65.  23.)    10. 
Zion  {v.  3)  gives  tlianks  for  God's  returning  favour  (cf. 
Luke  1.  46,  47;  Habakkuk  3.  IS),     salvation  .  .  .   rigJil- 
cousness— Inseparably  connected  together.     Tlie  "robe"' 
is  a  loose  mantle  tlirown  over  the  other  parts  of  the  dress 
(Psalm  132.  9,  16;  149.  4;  Revelation  21.  2;  19.  8).    decltetU 
himself  -witU  ornaments  —  ratlier  "  maketh  himself  a 
priestly  head-dress,'"  i.  c.,  a  magnificent  liead-dress,  such  as 
was  worn  by  the  higli  priest,  viz.,  a  mitre  and  a  plate,  or 
crown  of  gold  worn  in  front  of  it.    [Aquila,  &c.]    Appro- 
priate to  tlie  "kingdom  of  priests,"  dedicated  to  the  oITer- 
iiig  of  spiritual  sacrifices  to  God  continually  (Exodus  19. 
6;  Revelation  5.  10;  20.  6).    jewels  —  ratlier,  ornaments  iu 
general.    [Barnes.]    ll.  (Ch.  45.  8;  55.  10, 11;  Psalm  72.  3; 
85.  H.)    bud— tlie  tender  shoots,    pi-aisc- (Ch.  60. 18  ;  62.  7.) 

CHAPTER    LXII. 

Ver.  1-12.  Intercessory  Prayers  for  Zion's  Resto- 
ration, ACCOMPANYING  GOD'S  PROMISES  OF  IT,  AS  THE 
appointed    means    of    ACCOMPLISHING    IT.       1.    I  —  tllO 

prophet,  as  representative  of  all  the  praying  people  of 
God  who  love  and  intercede  for  Zion  (cf.  v.  6,  7;  Psalm  102. 
13-17),  or  else  Messiah  (cf.  v.  6).  So  Messiah  is  represented 
as  unfainting  in  His  efforts  for  His  people  (ch.  42.  4 ;  50.  7). 
riglitcousness  tliereof— not  its  own  inherentlj%  but  im- 
puted to  it,  for  its  restoration  to  God's  favour:  hence  "sal- 
vation"  answers  to  it  in  the  parallelism.  "  Judah"  is  to  be 
"  saved"  through  "  t!ie  Lord  our  (Judah's  and  the  Church's) 
righteousness"  (Jeremiah  23.6).  as  brigUtness  — properly 
the  bright  shining  of  the  rising  sun  (ch.  60.  19;  4.  5;  2 
Samuel  23.  4;  Proverbs  4.  18).  lamp  — blazing  torcli.  3, 
(Ch.  11.  10;  42.  1-6;  49.  7,  22,  2:3;  60.  3,  5,  16).  new  name— ex- 
pression of  tliy  new  and  improved  condition  {v.  4),  the  more 
valuable  and  lasting  as  being  conferred  by  Jehovah  him- 
self (v.  12 ;  ch.  65. 15 ;  Revelation  2. 17 ;  3. 12).  3.  (Zechariah 
9.  16).  in  .  .  .  band  of  .  .  .  Lord— As  a  crown  is  Avorn  on 
the  ficad,  not  "in  the  hand,"  hand  must  here  be  figurative 
for  "  under  tlie  Lord's  protection"  (cf.  Deuteronomy  33,  3). 
"  All  Ills  s&Inls  are  In  thy  hand."    His  people  are  in  Hit 

499 


Tlie  Office  of  the  Ministen. 


ISAIAH   LXIII. 


Messiah  coining  as  the  Avenger^ 


Tionrfat  the  same  time  that  the5'are  "a  crown  of  glory"  to 
Him  (Revelation  6.  2;  19. 12) ;  reciprocally,  He  is  "  a  crown 
of  glory  and  a  diadem  of  beauty"  to  them  (cli.  2S.  5;  cf. 
Malaclii  3.  17).  4.  be  termed— be  "  forsaken,"  so  as  that 
that  term  could  be  applicable  to  thee.  HepUzi-baU — (2 
Kings  21. 1),  the  name  of  Ilezekiah's  wife,  a  type  of  Jeru- 
salem, as  Hezekiah  was  of  Messiah  (cli.  32.  1):  "my  de- 
light is  in  her."  Beulali — "Tliou  art  married."  See  the 
same  contrast  of  Zion's  past  and  future  state  under  tlie 
same  figure  (ch.  51.  4-6;  Revelation  21.  2,  4).  land  .  .  .  mar- 
ried—to  Jeliovali  as  its  Lord  and  Husband:  implying  not 
only  ownership,  but  protection  on  the  part  of  tlie  Owner. 
[HoPvSLEY.J  5.  tUy  sons  —  Ratlier,  clianging  the  points, 
•whicli  are  of  no  authority  in  Hebrew,  "thy  builder"  or 
"restorer,"  i.e.,  God;  for  in  the  parallel  clause,  and  in 
r.  4,  God  is  implied  as  being  "married"  to  her;  whereas 
her  "sons"  could  hardly  be  said  to  marry  their  mother; 
and  in  ch.  4!).  18,  tliey  are  said  to  be  her  bridal  wnamenis, 
not  her  husband.  The  plural  form,  builders,  is  used  of  God 
in  reverence  as  "husbands"  (note,  cli.  54.  5).  over  tlic 
liride — in  the  possession  of  the  bride  (ch.  05. 19;  Jeremiah 
S2.  41 ;  Zephaniah  3.  17).  6.  I— Isaiah  speaking  in  the 
j)crson  of  the  Messiah.  tvatcUman  upon  .  .  .  walls — 
image  from  the  watches  set  upon  a  city's  wall  to  look  out 
lor  the  approach  of  a  messenger  with  good  tidings  (ch.  52. 
7,  8);  the  good  tidings  of  tlie  »  '^urn  of  the  Jewish  exiles 
from  Babylon,  prefiguring  t^ic  return  from  the  present 
ilispersioiHcf.  ch.  21.  6-11;  56. 10;  Ezekiel  3.  17;  33.  7).  The 
watches  in  the  East  are  announced  by  a  loud  cry  to  mark 
llie  vigilance  of  the  watchmen,  ye  tliat  .  .  .  mention 
.  .  .  liord — Hebrew,  ye  that  are  the  Lord's  reme^nbranoers ; 
God's  servants  who  by  their  prayers  "put  God  in  remem- 
brance" of  His  promises  (ch.  43.  26);  we  are  required  to 
reviind  God,  as  if  God  could,  which  He  CAwnot,  forget  His 
promises  (Psalm  119.  49;  Jeremiah  14.  21).  7.  no  rest— 1/e- 
brew,  "silence;"  keep  not  silence  ^/OMrse^ues,  nor  let  HiTn 
rest  in  silence.  Cf.  as  to  Messiah  himself,  "  I  will  not  hold 
.  .  .  peace  .  .  .  not  rest"  {v.  1);  Messiah's  watchmen  (v.  6, 
7)  imitate  Him  (v.  1)  in  intercessory  "prayer  without 
ceasing"  for  Jerusalem  (Psalm  122.  6;  51. 18);  also  for  the 
sj)i ritual  Jerusalem,  the  Church  (Lulje  IS.  1, 7 ;  Romans  1. 9). 
a  praise — {yote,  ch.  61.  11 ;  Zephaniah  3.  20.)  8.  sworn  by 
.  .  .  rig'httiiand — His  mighty  instrument  of  accomplishing 
His  will  (ff.ch.  45.33;  Hebrews  6. 13).  sonsof .  .  .  stranger — 
Foreigners  shall  no  more  rob  thee  of  the  fruit  of  thy  labours 
(cf.  ch.  65.  21,  22).  9.  eat  .  .  .  and  praise — not  consume  it 
on  their  own  lusts,  and  without  thanksgiving,  drink  it 
in  ...  t  ourt« — They  who  have  gathered  the  vintage  shall 
drink  ii  ^■l  the  feasts  lield  in  the  courts  surrounding  the 
temple  (Deuteronomy  12.  17,  18;  14.  23,  Ac).  10.  What 
Isaiah  in  the  person  of  Messiah  had  engaged  in  (v.  1)  un- 
restingly  to  seek,  and  wliat  the  watchmen  were  un- 
restingly  to  pray  for  (v.  7),  and  what  Jehovah  solemnly 
promised  {v.  8, 9),  is  now  to  be  fulfilled ;  the  Gentile  nations 
are  commanded  to  "go  through  the  gates"  (either  of  their 
ov/n  cities  [RosenmullerJ  or  of  Jerusalem  [Maurer]), 
in  order  to  remove  all  obstacles  out  of  "the  way  of  the 
people"  (Israel)  (note,  57. 14;  40.  3;  52. 10-12).  standard— for 
the  dispersed  Jews  to  rally  round,  with  a  view  to  their 
return  (ch.  49.  22;  11.  12).  11.  salvation— embodied  in  the 
Haviour  (^see  Zechariah  9. 9).  Uis^vorli — rather,  recompense 
(ch.  40.  10).  l!J.  Sougbt  out — Sought  after  and  highly  prized 
by  Jehovah ;  answering  to  "  not  forsaken"  in  tlie  parallel 
clause;  no  longer  abandoned,  but  loved;  image  from  a 
wife  (v.  4;  Jeremiah  30. 14). 

CHAPTER    LXIII. 

Ver.  1-19.  Messiah  coming  as  the  Avenger,  in  an- 
swer TO  His  People's  Prayers.  Messiah,  approaching 
Jerusalem  after  having  avenged  His  people  on  His  and 
their  enemies,  is  represented  under  imagery  taken  from 
the  destruction  of  "Edom,"  the  type  of  the  last  and  most 
bitter  foes  of  God  and  His  people  (see  ch.  34.  5,  &c.).  1. 
\VJ\o— the  question  of  the  prophet  in  prophetic  vision, 
dyed— scarlet  with  blood  (v.  2,  3;  Revelation  19.  13),  Boa- 
Ta.l\—(Note,  ch.  34.  6.)  travelling— rather,  stately;  lit., 
throwing  hack  tlie  head  [Gesenius.]  speak  in  rigkteous- 
500 


ness- answer  of  Messiah.  I,  who  have  in  faithfulness 
given  a  promise  of  deliverance,  am  now  about  to  fulfil  it. 
Ratlier,  .speaA:  of  righteousness  (cli.  45.  19;  46.  13);  salvation 
being  meant  as  the  result  of  His  "  righteousness."  [Mac^- 
RER.]  save— the  same  Messiali  that  destroys  tlie  unbe- 
liever saves  the  believer.  3  The  prophet  asks,  why  Hi3 
garments  are  "dj'ed"  and  "red?"  ■winefat— rather,  the 
ivine-press,  wherein  the  grapes  were  trodden  with  the  feet; 
the  juice  would  stain  the  garment  of  him  who  trod  them 
(Revelation  14. 19,  20;  19,15).  The  image  was  appropriate, 
as  the  country  round  Bozrali  abounded  in  grapes.  This 
final  blow  inflicted  by  Messiah  and  His  armies  (Revela- 
tion 19.  13-15)  shall  decide  His  claim  to  the  kingdoms 
usurped  by  Satan,  and  by  the  "beast,"  to  whom  Satan 
delegates  his  power.  It  will  be  a  day  of  judgment  to  the 
hostile  Gentiles,  as  His  first  coming  was  a  day  of  judg- 
ment to  the  unbelieving  Jews.  3.  Reply  of  Messiah. 
For  the  image,  see  Lamentations  1.  15.  He  "treads  the 
winepress"  here  not  as  a  sufferer,  but  as  an  inflicter  of 
vengeance,  -^vill  tread  .  .  ,  sliall  be  .  .  ,  will  stain — 
rather  preterites,  "I  trode  . . .  trampled  . . .  was  sprinkled 
...  I  stained."  blood — lit.,  spirted  juice  of  the  grape, 
pressed  out  by  treading.  [Gesenius.]  4.  is— rather,  za<m. 
This  assigns  the  reason  why  He  has  thus  destroyed  tho 
foe  (Zephaniah  3.  8).  my  redeemed— my  people  to  be  re- 
deemed, day  .  .  .  year— here,  as  in  ch.  34.  8;  61.  2,  tho 
time  of  "vengeance"  is  described  as  a  "day;"  tliat  uJ 
gi;ace  and  of  "recompense"  to  tlie  "redeemed,"  as  a 
"year."  5.  The  same  words  as  in  ch.  59. 16,  except  that 
there  it  is  His  "righteousness,"  liereM  is  His  "fury,"  wliieli 
is  said  to  have  upheld  Him.  G.  Rather,  preterites,  "I 
trod  down  .  .  .  made  them  drunk."  The  same  imago 
occurs  ch.  51.  17,  21-23;  Psalm  75.  8;  Jeremiah  25.  20,27 
•»vlll  bringdown  .  .  .  strcngtii.  to  .  .  .  eartU — rather,"  «. 
spilled  their  Wie-blood  (the  same  Hebrew  words  as  in  v.  3) 
on  the  earth."  [Lowth  and  LXX.]  7.  Israel's  penitential 
confession  and  prayer  for  restoration  (Psalm  102.  17,  20), 
extending  from  this  verse  to  the  end  of  ch.  04.  loving- 
kindnesses  .  .  .  praises  .  .  .  mercies  .  .  .  lovlng-kind- 
nesscs — the  plurals,  and  the  repetitions  imply  that  lan- 
guage is  inadequate  to  express  tlie  full  extent  of  God's 
goodness,  ws — the  dispersed  Jews  at  the  time  just  pre- 
ceding their  final  restoration,  bouse  of  Israel— of  all 
ages ;  God  was  good  not  merely  to  the  .lews  now  dispersed, 
but  to  Israel  in  every  age  of  its  history.  8.  Ue — Jehovah 
"said,"  i.  e.,  thought,  in  choosing  them  as  His  covenant- 
people;  so  "said"  (Psalm  95.  10).  Not  that  God  was  igno- 
rant that  the  Jews  would  not  keep  faith  with  Him;  but 
God  is  here  said,  according  to  human  modes  of  thought 
to  say  within  Himself  what  He  miglit  naturally  have  ex 
pected,  as  the  result  of  His  goodness  to  the  Jews ;  thus  the 
enormity  of  theiv  unnatural  perversity  is  the  more  vividly 
set  forth,  lie— prove  false  to  me  (cf.  Psalm  44.  17).  so— in 
virtue  of  His  having  chosen  them.  He  became  their  (S'arioMifc 
So  the  "tlierefore"  (Jcreniiali  31.  33^.  His  eternal  choice  is 
tlie  ground  of  His  actually  saving  men  (Ephesians  1.  3,4). 
9.  lie  tvas  a.fR.ictei\--English  Version  reads  the  Hebrew  as 
the  Keri  (Margin)  does,  "There  was  affliction  to  Him." 
But  the  Chetib  (text)  reads,  "  There  was  no  affliction"  (the 
change  in  Hebreiv  being  only  of  one  letter),  f.  e.,  "In  all 
their  aftlictions  there  Avas  no  (utterly  overwhelming) 
affliction"  [Gesenius];  or,  for  " Hardly  Yi&A  an  affliction 
befallen  them,  ichcn  the  angel  of  His  presence  saved 
them"  [MaurerJ;  or,  as  best  suits  the  parallelism,  "In 
all  their  straits  there  was  no  straitness  in  His  goodness 
to  them"  [Houbigant]  (Judges  10.  10;  Micah  2.  7;  2 
Corinthians  6.  12).  angel  of  bis  presence- /i7.,  of  His  face, 
i.  e.,  who  stands  before  Him  continually;  Messiali  (Exo- 
dus 14.  19;  23.  20,21;  Proverbs  8.  30),  language  applicable 
to  no  a-eature  (Exodus  32.34;  33.2,14;  Numliers  20.16; 
Malachi  3.1).  bare  tbem— (Ch.  46.  3,4;  40.11;  Exodus 
19.  4;  Deuteronomy  32.  11,  12.)  10.  vexed— grieved  (Psalm 
78.40;  95.10;  Acts  7.51;  Ephesians  4.30;  Hebrews  3.  10, 
17).  lie  fouglit- rather,  "He  it  was  that  fought,''  viz.,  tho 
angel  of  His  presence  [Horsley]  (Lamentations  2.  5).  H 
remembered— Notwithstanding  their  perversity.  He  for- 
got not  His  covenant  of  old,  therefore  He  did  not  wholly 
forsake  them  (Leviticus  26.  40-42,  44,  45;   Psalm  106.  45,  46); 


The  Church  professes  her  Faith, 


ISAIAH  LXIV. 


and  Prayeth  to  Ood. 


the.  Jews  make  this  their  plea  with  God,  that  He  should 
not  now  forsake  tliera,  saying— God  is  represented,  iu 
hiimau  language,  mentally  speaking  of  Himself  and  His 
former  acts  of  love  to  Israel,  as  His  ground  for  pitying 
them  notwithstanding  their  rebellion,  sea— Red  Sea. 
»nepJicrd— Moses ;  or  if  the  Hebrew  be  read  plural,  shcp- 
he^-ds,  Moses,  Aaron,  and  the  other  leaders  (so  Psalm  77. 
20).  put  .  .  .  Spirit  .  .  .  -witlilii  lilm — Hebrew,  in  the  in- 
tvard  parts  of  him,  i.  e.,  Moses;  or  it  refers  to  the  flock,  "in 
the  midst  of  his  people"  (Numbers  11.17,2.5;  Nehemiali 
9.20;  Haggai  2.5).  13.  The  right  hand  of  Moses  was  but 
the  instrument;  the  arm  of  God  was  the  real  mover 
(Exodus  15.  6;  14.21).  dividing  the  water— (Nehemiah  9, 
11;  Psalm  78. 13.)  13.  deep— iiY.,  the  tossing  and  roaring  sea. 
■wilderness— Rather,  the  open  plain  [Horsley],  wlierein 
tliere  is  no  obstacle  to  cause  a  horse  in  its  course  the 
danger  of  stumbling.  14.  As  a  beast  .  ,  .  rest— image 
from  a  herd  led  "down"  from  the  hills  to  a  fertile  and 
well-watered  "valley"  (Psalm  23.2);  so  God's  Spirit 
*»  caused  Israel  to  rest"  in  the  promised  land  alter  tlieir 
weary  wanderings,  to  make  .  .  .  name — (So  v.  12;  2 
Samuel  7. 23).  15.  Here  begins  a  fervent  appeal  to  God 
to  pity  Israel  now  on  the  ground  of  PIls  former  benefits. 
habitation  of .  .  .  lioliness  — (Ch.  57.15;  Deuteronomy 
26.15;  2  Chronicles  30.27;  Psalm  33.1^;  80.14),  zeal  .  .  . 
strcngtU — evinced  formerly  for  thy  people,  sounding 
of .  .  .  bo'wcls  —  thine  emotioiis  of  compassion  (ch.  IG.  11; 
Jeremiah  31.  20;  48.  36;  Hosea  11.  8).  IG.  tliou  .  .  .  Fatlier 
—of  Israel,  by  right  not  merely  of  creation,  but  also  of 
electing  adoption  (ch.  64.8;  Deuteronomy  32.6;  1  Chron- 
icles 29. 10).  tliougli  Abralxain  .  .  .  Israel— It  had  been 
the  besetting  temptation  of  tlie  Jews  to  rest  on  tlie  mere 
privilege  of  their  descent  from  faithful  Abraham  and 
Jacob  (Matthew  3.9;  John  8.39;  4.12);  now  at  last  they 
renounce  this,  to  trust  in  God  alone  as  their  Father,  not- 
witlistanding  all  appearances  to  the  contrary.  Even 
tliough  Abraham  our  earthly  fatlier,  on  whom  we  have 
prided  ourselves,  disown  us,  Tfiou  wilt  not  (ch.  49.15; 
Psalm  27. 10).  Isaac  is  not  mentioned,  because  not  all  his 
posterity  was  admitted  to  the  covenant,  whereas  all 
Jacob's  was;  Aliraliam  is  specified,  because  lie  was  tlie 
first  father  of  the  Jewish  race,  everlasting- an  argu- 
ment why  He  should  help  them,  viz.,  because  of  His  ever- 
lasting immutabilily.  17.  made  «s  to  err — i.  e.,  suffer  us  to 
err  and  to  be  hardened  in  our  heart.  They  do  not  mean 
to  deny  their  own  blameworthiness,  but  confess  that 
through  tlieir  own  fault  God  gave  them  over  to  a  repro- 
b.ate  mind  (ch.  6.9,  10;  Psalm  119. 10;  Romans  1.28).  Re- 
turn—(Numbers  10.38;  Psalm  90.13.)  18.  people  of  .  .  , 
lioliness— Israel  dedicated  as  holy  unto  God  (ch.  62.12; 
Deuteronomy  7.6).  possessed — viz.,  the  Holy  Land,  or 
thy  "sanctuary,"  taken  from  the  following  clause,  which 
is  parallel  to  this  (cf.  ch.  64. 10,  11;  Psalm  74.  6-8).  tby— 
an  argument  why  God  should  help  tliem;  their  cause  is 
//(■«  cause.  19.  tliine  .  .  .  never — Rather,  "We  are  thine 
from  of  old;  thou  barest  not  rule  over  them."  [Barnes.] 
LowTii  translates,  "  We  for  long  have  been  as  those  over 
whom  thou  hast  not  ruled,  who  are  not  called  by  thy 
name;"  "for  long"  thus  stands  in  contrast  to  "but  a  little 
while"  (y.  18).  But  the  analogy  of  v.  18  makes  it  likely  that 
the  first  clause  in  this  verse  refers  to  the  Jews,  and  the 
second  to  their  foes,  as  English  Version  and  Barnes  trans- 
late \X.  The  Jews'  foes  are  aliens  who  have  unjustly  in- 
truded into  tlie  Lord's  heritage. 


CHAPTER    LXIV. 

Ver.  1-12.  Transition  from  Complaint  to  Prayer. 
1.  rend  .  .  .  Iieavens — bursting  forth  to  execute  ven- 
geance, suddenly  descending  on  thy  people's  foe  (Psalm 
18.9;  144.5;  Haliakkuk  3.5,6).  flow  down— (Judges  5.5; 
Micah  1. 4.)  a.  Oh  that  thy  wrath  would  consume  thy  foes 
as  the  fire,  &c.  Rather,  "as  the  fire  burneth  the  dry  brxish- 
wood."  [Gesenius.]  3.  Wlien— Supply  from  v.  2,  As 
when,  &c.  terrible  things— (Psalm  65.5.)  -we  looked 
not  for  — far  exceeding  the  expectation  of  any  of  our 
nation;  unparalleled  before  (Exodus  34.10;  Psalm  68.8). 


earnest  down — on  Mount  Sinai,    mountains  flowed— 

Repeated  from  v.  1;  they  pray  God  to  do  the  very  same 
things  for  Israel  now  as  in  former  ages.    Gesenius,  in- 
stead of  "flowed"  here,  and  "flow"  in  v.  1,  translates  from 
a  diflferent  i/e6j-cw  root,  " quake  .  .  .  quaked;"  but  "fire" 
meUs  and  causes  to  flow,  rather  than  to  quake  {v.  2).    •*.  per- 
ceived by  tlie  ear — Paul  (1  Corinthians  2.  9)  has  for  this, 
"nor  have  entered  into  the  heart  of  man;"  the  virtual 
sense,  sanctioned  by  his  inspired  authority;  men  might 
hear  with  the  outward  ear,  but  they  could  only  by  the 
Spirit  "perceive'' with  the  "heart"  the  spiritual  signifl- 
cancy  of  God's  acts,  botli  those  in  relation  to  Israel,  pri- 
marily referred  to  here,  and  those  relating  to  the  gospel 
secondarily,  which  Paul  refers  to.    O  God  .    .  .  -ivhat  he 
.  .  .  prepared— Rather,  "  nor  hath  eye  seen  a  god  beside 
thee  ivlio  doeth  such  things,"  &c.    They  refer  to  God's  past 
marvellous  acts  in  behalf  of  Israel  as  a  plea  for  His  now 
interposing  for  His  people;  but  the  Spirit,  as  Paul  by  in- 
spiration shows,  contemplated  further  God's  revelation 
in  the  gospel,  which  abounds  in  marvellous  paradoxes 
never  before  heard  of  by  carnal  ear,  not  to  be  understood 
by  mere   human   sagacity,  and   when    foretold   by  the 
prophets  not  fully  perceived  or  credited;  and  even  after 
the  manifestation  of  Christ  not  to  be  understood  save 
through  the  inward  teaching  of  the  Holy  Ghost.    These 
are  partly  past  and  present,  and  partly  future,  therefore 
Paul  substitutes  "prepared"  for  "doeth,"  though  his  con- 
text shows  he  includes  all  three.    For  "waiteth"  he  has 
"love  Him;"  godly  tvait in g  on  Him  must  flow  from  love, 
and  not  mere  fear.    5.  incetest — i.  e.,  Thou  makest  2>eace,  or 
enterest  into  covenant  with  him  [Note,  ch.  47.3).    rejoicetli 
and  Avorketli— f.  e.,  who  wUh  joyful  willingness  worketh 
[Gesenius]  (Acts  10.35;  John  7.17).    those— r/(ow  meetcst 
"those,"  &c.,  in  apposition  to  "him"  who  represents  a 
class  whose  characteristics  "those  that,"  &c,,  more  full.y 
describes,     remember   thee   in   tliy   -^vays  —  (Ch.  26.  8.) 
sinned— ^(V.,  tripped,  carrying  on  the  figure  in  "ways." 
in  those  is  continuance- a  plea  to  deprecate  the  continu- 
ance of  God's  wrath;  it  is  not  in  thy  wrath  that  there  ia 
continuance  (ch.  54.7,  8;    Psalm  30.5;  103.9),  but  in  thy 
ivays  ("those"),  viz.,  of  covenant-mercy  to   thy  people 
(Micah  7. 18-20;  Malachi  3.  6);  on  the  strength  of  the  ever- 
lasting continuance  of  His  covenant  they  infer  by  faith, 
"we  shall  be  saved."    God  "remembered"  for  them  His 
covenant  (Psalm  100.  45),  though  they  oiien  "remembered 
not"  Him  (Psalm  78.  42).    Castellio  translates,  "we  have 
sinned  for  long  in  them  ('thy  waj-s'),  and  could  we  then 
be  saved?"    But  they  hardly  would  use  such  a  plea  when 
their  very  object  was  to  be  saved.    6.  luiclean  thing— 
legally  unclean,  as  a  leper.    True  of  Israel,  everywhere 
now  cut  off  by  unbelief  and  by  God's  judgments  from  the 
congregation  of  the  saints,    rigiiteoiisness— pZwj-ai,  "un- 
cleanness"  extended  to  every  particular  act  of  theirs,  even 
to  their  prayers  and  praises.    True  of  the  best  doings  of 
the  unregenerate  (Philippians  3. 6-8;  Titus  1.15;  Hebrews 
11.6).    tUtliy  rags— ?(Y.,  a  menstruous  rag  (Leviticus  15.33; 
20. 18;  Lamentations  1. 17).    fade  .  .  .  leaf— (Psalm  90.  5,  6.) 
7.  st\rret\\—rouseth  himself  from  spiritual   drowsiness. 
take  hold— (Ch.  27.5.)    8.  Father— (Ch.  63.16.)    clay  .  ,  . 
potter— (Ch.  29.  16;  45.9.)    Unable  to  mould  themselves 
aright,  they  beg  the  sovereign  will  of  God  to  mould  them, 
unto  salvation,  even  as  He  made  them  at  the  first,  and  is 
their    "Father."     9.  (Psalm  74.1,  2.)     we   are  ,  ,  .  thy 
people— (Jeremiah  14.  9,  21.)    10.  holy  cities— No  city  but 
Jerusalem  is  called  "the  holy  city"  (ch.  48.2;  52.1);  the 
plural,  therefore,  refci-s  to  the  upper  and  the  lower  parts  of 
the  same  city  Jerusalem  [Vitringa];  or  all  Judea  was 
holy  to  God,  so  its  cities  were  deemed  "holy."    [Maurer,] 
But  the  parallelism  favours  Vitringa.    Zion  and  Jeru- 
salem (the  one  city)  answering  to  "  holy  cities."    11.  house 
—the  temple.    "Beautiful"  includes  the  idea  of  glorious 
(Mark  13.1;  Acts  3.2).    burned— (Psalm  74. 7;   Lamenta- 
tions 2. 7 ;  2  Chronicles  36. 19.)   Its  destruction  under  Nebu- 
chadnezzar prefigured  that  under  Titus,   pleasant  things 
—Ihbrcw,  objects  of  desire;  our  homes,  our  city,  and  all 
its  dear  associations.    13.  for  these  things— Wilt  thou, 
nolwittistanding  these  calamities  of  thy  people,  still  refusft 
thy  aid  (ch,  42.14)? 

501 


t»ea'«  Reply  in  Justification 


ISAIAH  LXV. 


of  His  Dealings  with  Israel. 


CHAPTER    LXV. 

Ver.  1-25.  God's  Reply  in  Justification  of  His  Deal- 
ings WITH  Israel.    Iu  ch.  64.  9,  their  plea  was,  "  we  are 
all  thy  people."  In  answer,  God  declares  that  otheis  (Gen- 
tiles) would  be  taken  into  covenant  with  Him,  while  His 
ancient  people  would  be  rejected.    The  Jews  were  slow  to 
believe  this ;  hence  Paul  says  (Romans  10.  20)  that  Isaiah 
was  "very  bold"  in  advancing  so  unpopular  a  sentiment; 
he  implies  what  Paul  states  (Romans  2.  28;  9.  6,  7;  11. 1-31), 
that  "  they  are  not  all  (in  opposition  to  the  Jews'  plea,  ch. 
GJ.  9)  Israel  which  are  of  Israel."    God's  reason  for  so 
severely  dealing  with  Israel  is  not  changeableness   in 
Him,  but  sin  in  them  {v.  2-7).    Yet  the  whole  nation  shall 
not  be  destroyed,  but  only  the  wicked ;  a  remnant  shall  be 
saved  (v.  8-10,  11-lG).     There  shall  be,  finally,  universal 
blessedness  to  Israel,  such  as  they  had  prayed  for  (v.  17- 
25),    1.  I  am  so-aglxt—Hebretv,  "  I  have  granted  access  unto 
me  to  them,"  &c.  (so  Ezekiel  14.  3,  "Should  I  be  inquired 
of;''  Ephesians  2. 18).    found— Romans  10. 20  renders  this, 
"  I  was  made  manifest."    As  an  instance  of  the  sentiment 
in  the  clause,  "I  am  sought,"  &c.,  see  John  12.  21;  of  the 
sentiment  in  this  clause.  Acts  9.  5.    Cf.  as  to  the  Gentile 
converts,  Ephesians  2.  12,  13.     Beliold  mc— (Ch.  45.  22.) 
nation  .  .  .  not  called  Vry  my  name— t.  e.,  the  Gentiles. 
God  retorts  in  their  own  words  (ch.  63. 19),  their  plea  as 
being  exclusively  "  called  by  His  name"  will  not  avail, 
for  God's  gospel  invitation  is  not  so  exclusive  (Romans  9. 
2-3;  1. 16).    3.  spread  out  .  .  .  liands — inviting  them  earn- 
estly (Proverbs  1.  24).    all  .  .  .  day — continually,  late  and 
early  (Jeremiah  7. 13),    rcliellious  people — Israel,  whose 
rebellion  was  the  occasion  of  God's  turning  to  the  Gentiles 
(Romans  11. 11, 12, 15).    way  .  ,  .  not  good— i.  e.,  the  very 
reverse  of  good,  very  bad  (Ezekiel  36.  31).  3.  continually 
— ansv/ering  to  "all  the  day"  {v.  2).    God  was  continually 
inviting  them,  and  they  cortimwa?;?/ oflTending  Him  (Deu- 
leronomy  S2.  21).    to  my  face— They  made  no  attempt  to 
hide  their  sin  (ch.  3.  9).    Cf.  "  before  me"  (Exodus  20. 3).    in 
gai-dens— (iN'^oife,  ch.  1.  29;  06. 17;  Leviticus  17.  5.)    altars  of 
liricli— J/eftrew,  bricks.    God  had  commanded  His  altars 
to  be  of  unhewn  stone  (Exodus  20. 25).    This  was  in  order  to 
separate  them,  even  in  external  respects,  from  idolaters; 
also,  as  all  chiselling  was  forbidden,  they  could  not  in- 
scribe superstitious  symbols  on  them  as  the  heathen  did. 
Bricks  were  more  easily  so  inscribed  than  stone;  hence 
their  use  for  the  cuneiform  inscriptions  at  Babylon,  and 
also  for  Idolatrous  altars.    Some,  not  so  well,  have  sup- 
posed that  the  "bricks"  here  mean  the  flat  brick-paved 
roofs  of  houses  on  which  they  sacrificed  to  the  sun,  &c.  (2 
Kings  23.  12;  Jeremiah  19.  13).    4:.  remain  among  .  .  . 
graves— i;i2.,  for  purposes  of  necromancy,  as  if  to  hold 
converse  with  the  dead  (ch.  8. 19,  20;  cf.  Mark  5.  3);  or,  for 
the  sake  of  purifications,  usually  performed   at   niglit 
among   sepulchres,   to   appease    the   manes.   [Maurer.] 
nionunieuts — Hebrew,  "pass  the  night  in  hidden  recesses," 
either  the  idol's  inmost  s/jrme«  ("  consecrated  precinqts") 
[HoRSLEY],  where  they  used  to  sleep,  in  order  to  have 
Divine  communications  in  dreams  [Jerome]  ;  or  better,  on 
account  of  the  parallel  "graves,"  sepulchral  caves.  [Mau- 
rer.]   eat  s-*vlne's  flesli— To  eat  it  at  all  was  contrary  to 
God's  law  (Leviticus  11.  7),  but  It  much  increased  their 
guilt  that  they  ate  it  in  idolatrous  sacrifices  (cf.  ch.  66.  17). 
Varro  (Re  Rust.,  2.  4)  saj's,  that  swine  were  first  used  in 
sacrifices;  the  Latins  sacrificed  a  pig  to  Ceres ;  it  was  also 
offered  on  occasion  of  treaties  and  marriages,    brotli— so 
called  from  the  "pieces"  (3Iargin)  or  fragments  of  bread 
over  which  the  broth  was  poured  [Gesenitjs];  such  broth, 
jnade  of  swine's  flesh,  offered  in  sacrifice,  was  thought  to 
be  especially  acceptable  to  the  idol,  and  was  used  in  magic 
rites.    Or,  "  fragments  (pieces)  of  abominable  foods,"  &c. 
This  fourth  clause  explains  more  fully  the  third,  as  the 
fiecond  does  the  first.  [Maurer.]    Is  in— rather,  lit.,  "is 
their  vessels,"  i.  e.,  constitute  their  vessels'  contents.   The 
Jews,  in  our  Lord's  days,  and  ever  since  the  return  from 
Babylon,  have  been  free  from  idolatry;  still  the  imagery 
from   idolatrous  abominations,  as   being   the  sin   most 
loathsome  in  God's  eyes,  and   that   most  prevalent  in 
iHaiah's  time,  is  employed  to  describe  the  foul  sin  of 
502 


Israel  in  all  ages,  culminating  in  their  killing  Messiah, 
and  still  rejecting  Him.  5.  (Matthew  9.  11 ;  Luke  5.  30;  18, 
11 ;  Jude  19.)  Applicable  to  the  hypocritical  self-jiistifters 
of  our  Lord's  time.  smoUe — alluding  to  the  smoke  of 
their  self-righteous  sacrifices;  the  fire  of  God's  U'rath  was 
kindled  at  the  sight,  and  exhibited  itself  in  tlie  smoke 
that  breathed  forth  from  His  nostrils ;  in  Hebrew  tlic  nose 
is  the  seat  of  anger;  and  the  nostrils  distended  iu  wrath, 
as  it  were,  breatlie  forth  smoke.  [Rosenmuller.]  (Psalm 
IS.  8.)  G.  written  before  me — it  is  decreed  by  me,  viz.,  wliat 
follows  (Job  13.  26)  [Maurer]  ;  or,  their  guilt  is  recorded  be- 
fore me  (cf.  Daniel  7.  10;  Revelation  20.  12;  Malachi  3.  16). 
into  .  .  .  Ijosom — (Psalm  79.12;  Jeremiah  32.18;  Luke  6. 
38.)  Tlie  Orientals  used  the  loose  fold  of  the  gai-ment  fall- 
ing on  "the  bosom"  or  lap,  as  a  receptacle  for  carrj'ing 
things.  Tlie  sense  thus  is,  I  will  repay  their  sin  so  abun- 
dantly, that  the  hand  will  not  be  able  to  receive  it ;  it  will 
need  the  spacious  fold  on  the  bosom  to  contain  it.  [Rosen- 
muller.] Rather  it  is,  "I  will  repay  it  to  the  very  person 
from  whom  it  has  emanated."  Cf.  "  God  did  render  the  evH 
of  the  men  of  Shechem  upon  their  heads"  (Judges  9.  57; 
Psalm  7. 16).  [Gesenius.]  7.  Their  sin  had  been  accumu- 
lating from  age  to  age,  until  God  at  last  repaid  it  in  full. 
mountains— (Ch.  57.^7;  Ezekiel  18.  6;  20.  27,  28;  Hosea  4. 13. 
tlieir — "your"  had  preceded.  From  speaking  to.  He 
speaks  of  them;  tliis  implies  growing  alienation  from 
them  and  greater  distance,  vvorlt- the  full  recompense 
of  their  work  (so  ch.  49.  4).  8.  ne-»v  wane — As  if  some 
grapes  having  good  ivine-producing  juice  in  them,  Ije  found 
in  a  cluster  which  the  vine-dresser  was  about  to  throw 
away  as  bad,  and  one  saith,  &c.  tolessing — i.  e.,  good  wine- 
producing  juice  (cf.  Judges  9.  13;  Joel  2. 14).  so— God  will 
spare  the  godly  "remnant,"  whilst  the  ungodly  mass  of 
the  nation  shall  be  destroyed  (ch.  1.  9;  6.13;  10.21;  IL  11, 
12-16).  my  servants— The  godly  remnant.  But  Horsley, 
"  for  the  sake  of  my  so-vant,  Messiali."  9.  seed — "  tlie  holy 
seed"  (ch.  6. 13),  a  posterity  from  Jacob,  designed  to  repos- 
sess tlie  Holy  Land,  forfeited  by  the  sin  of  the  former 
Jews,  my  mountains — Jerusalem  and  the  rest  of  Judea, 
peculiarly  God's  (cf.  ch.  2.  2;  11.  9;  14.  32).  it- the  Holy 
Land.  elec<>-<v.  15,  22^  10.  SUaron— (lYo^es,  ch.  33.9;  35. 
2.)  Aclior- meaning  trouble;  a  valley  near  Jericho,  so 
called  from  the  trouble  caused  to  Israel  by  Achan's  sin 
(Joshua  7.  24).  "The  vallej'  of  Achor,"  proverbial  for 
whatever  caused  calamity,  shall  become  proverbial  for 
joy  and  prosperity  (Hosea  2.  15).  H.  Iioly  mountain — 
Moriah,  on  which  the  temple  was.  troop— rather  Gad, 
the  Babylonian  god  of  fortune,  the  planet  Jupiter,  answer- 
ing to  Baal  or  Bel ;  the  Arabs  called  it  "  the  Greater  Good 
Fortune ;"  and  the  planet  Venus  answering  to  Meni,  "  the 
Lesser  Good  Fortune."  [Gesenius,  Kimchi,  &c.]  Tables 
were  laid  out  for  their  idols  with  all  kinds  of  viands,  and 
a  cup  containing  a  mixture  of  wine  and  honey,  in  Egypt 
especially,  on  the  last  day  of  the  year.  [Jerome.]  driulc 
ofiering — rather,  mixed  drink.  nun»l>er — rather,  Meni;  as 
goddess  of  fortune  she  was  thought  to  number  the  fates  of 
men.  Vitringa  understands  Gad  to  be  the  sun ;  Meni  the 
moon,  or  Ashtaroth  or  Astarte  (1  Kings  11. 33).  13.  mnmlicr 
— doom  you.  Alluding  to  the  "number,"  as  Mcni{v.l\) 
means.  Retribution  in  kind,  the  punishment  answering 
to  the  sin  (cf.  2  Chronicles  36. 14-17).  I  callcil,  ye  .  .  .  not 
ans^ver-" i"  called,"  though  "none  had  called"  upon  me 
(ch.  64.7);  yet  even  then  none  "answered"  (Proverbs  1. 
24).  Contrast  with  this  God  and  His  people's  mutual  fel- 
lowship in  prayer  {v.  24).  13.  eat— enjoy  all  blessings  from 
me  (Song  of  Solomon  5.1).  liungry— (Amos  4.  6;  8.11.) 
This  may  refer  to  the  siege  of  Jerusalem  under  Titus, 
when  1,100,000  are  said  to  have  perished  by  famine;  thus 
V.  15  will  refer  to  God's  people  without  distinction  of  Jew 
and  Gentile  receiving  "another  name,"  ws.,  that  of  Chris- 
tians. [Houeigant.]  A  farther  fulfilment  may  still  re- 
main, just  before  the  creation  of  the  "new  heavens  and 
earth,"  as  the  context,  v.  17,  implies.  14.  liowl— (Ch.  15. 2; 
Matthew  8. 12.)  15.  curse — The  name  of  "  Jew"  has  been 
for  long  a  formula  of  execration  (cf.  Jeremiah  29.  22) ;  if 
one  wishes  to  curse  another,  he  can  utter  nothing  worse 
than  this,  "God  make  thee  what  the  Jew  is!"  Contrast 
the  formula  (Genesis  48.  20),  [Maurer.]    my  dioecn— The 


'1%  Church  profesfep  her  Faith. 


ISAIAH  LXVI. 


TAe  Gathering  of  all  Nations. 


eleot  Church,  gathered  from  Jews  and  Gentiles,  called  by 
"another  name,"  Christians  (Acts  \\.2Q).  However  (iVo^e, 
V.  13),  as  "my  chosen,"  or  "elect,"  hi  v.  9,  refers  to  the 
"seed  of  Jacob,"  the  believing  Jetcs,  hereafter  about  to  pos- 
sess their  land  (v.  19,22),  are  ultimately  meant  by  "my 
chosen,"  as  contrasted  with  the  unbelieving  Jews  ("ye"). 
Tliese  elect  Jews  shall  be  called  by  "another,"  or  a  new 
name,  i.  c,  shall  no  longer  be  "forsaken"  of  God  for  unbe- 
lief, but  shall  be  His  "delight"  and  "married"  to  Hira 
(ch.  02. 2,  -J),  thee— unbelieving  Israel.  Jsaia/i  here  speaks 
of  God,  whereas  in  the  preceding  sentences  God  Himself 
spake.  This  change  of  persons  marks  without  design  how 
completely  the  prophet  realized  God  with  him  and  in 
him,  so  tliat  he  passes,  without  formally  announcing  it, 
from  God's  words  to  his  own,  and  vice  versa,  both  alike 
being  from  God.  10.  Tliat  lie— rather,  "He  wlio,"  -Ac. 
blessetli,  &c. — tPsalm  72. 17 ;  Jeremiah  4.  2).  God  of  tmtli 
—Very  God,  as  opposed  to  false  gods;  Hebreiv,  Amen:  the 
very  name  of  Messiah  (2  Corinthians  1.  20;  Revelation  3. 
11),  faithful  to  His  promises  (John  1. 17;  0.  32).  Real,  sub- 
stantial, spiritual,  eternal,  as  opposed  to  the  shadowy 
types  of  the  law.  sivearetU,  &c.— God  alone  shall  be  ap- 
pealed to  as  God  (ch.  19.  18;  Deuteronomy  C.  13;  Psalm  03. 
11).  troubles— j.e.,  sins,  ^rofoca<('o)W.  [LOWTH.]  Rather, 
calamities  caused  by  your  sins ;  so  far  from  these  visiting 
you  again,  the  very  remembrance  of  them  is  "hid  from 
mine  eyes"  by  the  magnitude  of  the  blessings  I  will  con- 
fer on  you  {v.  17,  &c.).  [Maurer.]  17.  As  Caleb  inherited 
the  same  land  which  his  feet  trod  on  (Deuteronomy  1.  36; 
Joshua  14.  9),  so  Messiah  and  His  saints  shall  inherit  the 
renovated  earth  whicii  once  tliey  trod  Avhilst  defiled  by 
the  enemy  (ch.  34.  4;  51.  16;  66.  22;  Ezekiel  21.  27;  Psalm  2. 
8 ;  37.  II ;  2  Peter  3.  13 ;  Hebrews  12.  26-28 ;  Revelation  21. 1), 
not  be  remcinbered — Noteon  "troubles,"  v.  16;  the  words 
here  answer  to  "the  former  .  .  .  forgotten,"  &c.  The  for- 
mer sorrows  of  the  earth,  under  the  fall,  shall  be  so  far 
from  recurring,  that  their  very  remembrance  shall  be  ob- 
literated by  the  many  mercies  I  will  bestow  on  the  new 
eartli  (Revelation  21.  4-27).  18.  rejoice  for  ever  .  .  .  .Terii- 
snlein — (Ch.  51.  11.)  "  Everlasting  joy  .  .  .  Zion."  Spirit- 
ually (I  Thessalonians  5.  16.)  19.  (Ch.  02.  5.)  weeping .  .  . 
no  inore— (ch.  2i5. 7,  8  ;  35. 10;  Revelation  7. 17 ;  21.  4),  primar- 
ily, foretold  of  Jerusalem ;  secondarily,  of  all  the  redeemed. 
530.  The  longevity  of  men  in  tlie  first  age  of  the  world 
Bhall  be  enjoyed  again,  tlicnce — from  that  time  forward. 
Infant  of  days— t.  e.,  an  infant  who  shall  only  complete  a 
few  daj's;  short-lived,  filled  .  .  .  days— none  shall  die 
without  attaining  a  full  old  ago.  cliild  .  .  .  die  .  .  .  Imn- 
drod  ye.Trs — i.  e.,  "  lie  that  dieth  an  hundred  years  old 
sliall  die  a  mere  child."  fLoWTir.]  sinner  .  .  .  Hundred 
...  be  accursed — "The  sinner  that  dieth  at  an  hundred 
years  shall  bo  deemed  accursed,"  i.  e.,  his  death  at  so 
ejirly  an  age,  which  in  lliose  days  the  hundredth  year 
will  bo  regarded,  just  as  if  it  were  mere  childhood,  shall 
be  deemed  the  efl!ect  of  God's  special  visitation  in  wrath. 
[Ro.SEXJtui^LER.]  This  passage  proves  that  the  better  age 
to  come  on  earth,  though  much  superior  to  the  present, 
will  not  be  a  perfect  state;  sin  and  death  shall  liave  place 
In  it  (cf.  Revelation  "20. 7,  S),  but  much  less  frequently  than 
now.  21.  {Note,  ch.  02.  8;  Amos  9.  14).  33.  They  shall  not 
experience  the  curse  pronounced  (Leviticus  26.  10;  Deu- 
teronomy 28.  30).  tree— a  mongst  the  most  long-lived  of  ob- 
jects in  nature.  Tliey  shall  live  as  iQng  as  the  trees  they 
"plant"  (cf.  ch.  Gl.  3,  end  of  verse;  Psalm  92.  12).  enjoy — 
Hebrew,  consume,  tvear  out:  tliey  shall  live  to  enjoy  the 
last  of  it  (eh.  02.  9).  3."?.  bring  fortU  for  trouble— ;!<.,  for 
terror,  i.  e.,  "They  shall  not  bring  forth  children  for  a  sud- 
den death"  (Leviticus  26.16;  Jeremiah  15.8).  seed  .  .  . 
bles.sed— (Ch.  01.  9.)  offspring  with  tlicm— (Hosea  9. 12.) 
"Their  offspring  shall  be  with  themselves"  [Maurer]; 
not  "  brought  forth"  only  to  be  cut  off  by  "sudden  deatli" 
(see  the  parallel  clause).  3-4.  Contrast  ch.  01,  7,  "none  . . . 
calletli,"  &e. ;  and  jVole,  v.  12,  "I  called,  ye  did  not  an- 
swer." M.\UREU  translates,  "They  shall  hardly  (lit.,  not 
pel)  call,  when  (lit.,  and)  I  will  answer;  they  shall  bo  still 
speaking,  when  I  will  hear''  (Psalm  32.  5;  Daniel  9.  20,  21). 
2"».  {A'oles,  ch.  11.  0-9).  and  dust— rather,  "  but  dust,"  &c. 
The  curse  shall  remain  on  the  serpent  [Hoksley],  (Gene- 


sis 3.  14;  Micah  7.  17).  To  lick  the  dust  is  figurative  of  the 
utter  and  perpetual  degradation  of  Satan  and  his  emissa- 
ries (cli.  49.  23;  Psalm  72.  9).  Satan  fell  self-tempted;  there- 
fore no  atonement  was  contrived  for  him,  as  there  was 
for  man,  who  fell  hy  his  temptation  (JudeO;  John  8.  44). 
From  his  peculiar  connection  with  the  earth  and  man,  it 
has  been  conjectured  that  the  exciting  cause  of  his  rebel- 
lion was,  God's  declaration  that  human  nature  was  to  be 
raised  into  union  with  the  Godhead;  thisAvas  "the  truth" 
concerning  the  person  of  the  Son  of  God  which  "he  abode 
not  in;"  it  galled  his  pride  that  a  lower  race  was  to  be 
raised  to  that  which  he  had  aspired  to  (1  Timothy  3.  0). 
How  exultingly  he  might  say,  when  man  fell  through 
him,  "GocZ  would  raise  manhood  into  union  with  Him- 
self, J  have  brought  it  down  below  the  beasts  by  sin!" 
At  that  very  moment  and  spot  he  was  told,  that  the  seed 
of  the  abhorred  race,  man,  should  bruise  his  head  (1  John 
3.  8).  He  was  raised  up  for  this,  to  show  forth  God's  glory 
(Exodus  9.16;  Romans  9.17).  In  his  unfallen  state  he 
may  have  been  God's  vicegerent  over  tlie  earth  and  the 
animal  kingdom  before  man:  this  will  account  for  his 
assuming  the  form  of  a  serpent  (Genesis  3).  Man  succeeded 
to  that  office  (Genesis  2. 19,  20),  but  forfeited  it  by  sin, 
whence  Satan  became  "prince  of  this  world;"  Jesus 
Christ  supplants  the  usurper,  and  as  "Son  of  man"  re- 
gains the  lost  inheritance  (Psalm  8.  4-8).  The  steps  in 
Satan's  overthrow  are  these :  he  is  cast  out,  first,  from 
heaven  (Revelation  12.  7-9)  on  earth  ;  next,  he  is  bound  a 
thousand  years  (Revelation  20.2,3);  finally,  he  is  cast 
into  the  lake  of  fire  for  ever  (Revelation  20.  lOj. 

CHAPTER    LXVI. 

Ver,  1-24.  The  Humble  Comforted,  the  Ungodly 
Condemned,  at  the  Lord's  Appearing  :  Jerusalem 
MADE  A  Joy  on  Earth.  This  closing  chapter  is  tJie 
sununarj/  of  Isaiah's  prophecies  as  to  the  last  days,  hence 
the  similarity  of  its  sentiments  with  what  went  be- 
fore. 1.  lieavcn  .  .  .  tlirone  .  .  .  -wbere  is  .  .  .  liouse 
ye  build — The  same  sentiment  is  expressed,  as  a  pre- 
cautionary proviso  for  the  majesty  of  God  in  deigning 
to  own  any  earthly  temple  as  His,  as  if  He  could  be  cir- 
cumscribed by  space  (1  Kings  8.  27)  in  inaugurating  the 
temple  of  stone;  next,  as  to  the  temple  of  the  Holy 
Ghost  (Acts  7.  48,  49) ;  lastly  here,  as  to  "  the  tabernacle 
of  God  with  men"  (ch.  2.  2,  3;  Ezekiel  43.  4,  7;  Revelation 
21.3).  •wUerc  — rather,  "what  is  this  house  that  ye  are 
building,  &c. — what  place  is  this  for  my  rest?"  [Vitringa.] 
3.  have  been — viz.,  made  by  me.  Or,  absolutely,  leere  things 
made ;  and  therefoi'e  belong  to  me,  the  Creator.  [Jerome.] 
look — have  regard,  poor— humble  (ch.  57. 15).  treniblctU 
at  .  .  .  word— (2  Kings  22. 11, 19;  Ezra  9.  4.)  The  spiritual 
temple  of  the  heart,  though  not  superseding  the  outward 
place  of  worship,  is  God's  favourite  dwelling  (John  14.  23). 
In  the  final  state  in  lieaven  there  shall  be  "no  temple," 
but  "the  Lord  God"  Himself  (Revelation  21.  22).  3.  God 
loathes  even  the  sacrifices  of  the  wicked  (ch.  1.11;  Prov- 
erbs 15.8;  28.9).  is  as  If— Lowth  not  so  well  omits  these 
words:  "He  that  killeth  an  ox  (presently  after)  murders  a 
man  (as  in  Ezekiel  23.  39).  But  the  omission  in  the  Hebrew 
of  is  as  i/- increases  the  force  of  the  comparison.  Human 
victims  were  often  oflTered  by  the  heathen,  dog's  neck— 
an  abomination  according  to  the  Jewisli  law  (Deuter- 
onomy 23. 18);  perhaps  made  so,  because  dogs  wore  vene- 
rated in  Egypt.  He  does  not  honour  this  abomination  by 
using  the  word  sacrifice,  but  uses  the  degrading  term,  "cut . 
off  a  dog's  neck"  (Exodus  13. 13;  34.  20).  Dogs  as  unclean 
are  associated  with  swine  (Matthew  7.  6 ;  2  Peter  2.  22).  ob- 
lation—unbloody: in  antithesis  to  "swine's  blood"  (ch. 
65.4).  tiwmctXx^IIcbrcw,  "he  who  offereth  as  a  memorial 
oblation"  (Leviticus  2.  2).  tliey  have  clio.sen— opposed  to 
the  two  first  clauses  of  v.  4:  "as  </ie^  have  chosen  their  own 
ways,  &c.,  so  Jwill  choose  their  delusions."  4.  delusions 
— (2  Thessalonians  2. 11),  answering  to  "tlieir  own  ways" 
(ii.  3;  so  Proverbs  1.  31).  However,  the  Hebrew  means 
rather  vexations,  calamities,  which  also  the  parallelism  to 
"fears"  requires;  "choose  /^/letr  calamities"  means,  choose 
the  calamities  u'hich  they  thought  to  escape  by  "their  own 

503 


(Jod  Uomforieth  His  Humble  People. 


ISAIAH   LXVI. 


His  Judgments  against  the  Wicked. 


ways."  their  fears— the  things  they  feared,  to  avert  which 
their  idolatrous  "abominations"  (v.  3)  were  practised.  I 
called  .  .  .  none  .  .  .  ans-^ver — {JVotes,  ch.  65.12,  24;  Jere- 
miah 7.13.)  did  .  .  ,  cliose  — not  only  did  the  evil  deed, 
biit  did  it  deliberately  as  a  matter  of  choice  (Romans  1. 32). 
*'  They  cliose  that  in  which  I  delighted  not;"  therefore,  "I 
will  choose"  that  in  which  they  delight  not,  the  "calami- 
ties" and  "fears"  which  they  were  most  anxious  to  avert. 
before  mine  eyes— (iV^oie,  ch.  65.  3.)  5.  tremble  at  .  .  . 
word  —  the  same  persons  as  in  v.  2,  the  believing  few 
among  the  Jews,  cast  yon  ont  for  my  name  s  sake— ex- 
communicate, as  if  too  polluted  to  worsliip  with  tliem  (ch. 
0.3.  b).  So  in  Christ's  first  sojourn  on  earth  (Matthew  10. 
22;  John  9.  22,  34;  16.  2;  15.  21).  So  it  shall  be  again  in  the 
last  times,  when  the  believing  shall  be  few  (Luke  18.  8). 
Let  tlie  liord  be  glorified— The  mocking  challenge  of  the 
persecutors,  as  if  their  violence  towards  you  was  from 
zeal  for  God.  "Let  the  Lord  show  Himself  glorious,"  viz., 
by  manifesting  Himself  in  your  behalf;  as  the  parallelism 
to,  "  He  shall  appear  to  your  joy,"  requires  (as  in  ch.  5. 19; 
cf.  ch.  28. 15 ;  57.  4).  So  again  Christ  on  the  cross  (Matthew 
27.  42,  43).  appear  to  your  joy— giving  you  "joy"  instead 
of  your  "  rebuke"  (ch.  25.  8,  9).  6.  God,  from  Jerusalem 
and  His  "temple,"  shall  take  vengeance  on  the  enemy 
(Ezekiel  43.  1-8;  Zechariah  12.  2,  3;  14.  3, 19-21).  Tiie  abrupt 
language  of  this  verse  marks  the  suddenness  with  which 
God  destroys  the  hostile  Gentile  host  outside :  as  v.  5  refers 
to  the  confounding  of  the  unbelieving  Jews,  voice  of 
noise— i.  c,  the  Lord's  loud-sounding  voice  (Psalm  68.  3^3; 
29.3-9;  1  Thessalonians  4.16).  7.  sUe— Zion.  Before  .  .  . 
travailed  .  .  .  bronglit  forth — The  accession  of  numbers, 
and  of  prosperity  to  her,  shall  be  sudden  beyond  all  expec- 
tation and  unattended  ivith painful  effort  (ch.  54.  1,  4,  5).  Con- 
trast with  this  case  of  the  future  Jewish  Church  tlie  trav- 
ail-pains of  the  Christian  Church  in  bringing  forth  "a 
man-cliild"  (Revelation  12.  2,  5).  A  man-child's  birth  is 
in  the  East  a  matter  of  special  joy,  whilst  tliat  of  a  female 
Is  not  so ;  tlierefore,  it  here  means  the  manly  sons  of  tlie 
restored  Jewish  Church,  tlie  singular  being  used  collec- 
tively for  the  plural;  or  the  many  sons  being  regarded  as 
one  under  Messiah,  who  shall  then  be  manifested  as  their 
one  representative  Head.  8.  earth— rather,  to  suit  the  par- 
allelism, "  is  acountry  (put  for  thejjeople  in  it)  hroughtforth 
in  one  day?"  [Lowth.]  In  English  Fe7-s/on  it  means,  Tlie 
earth  brings  forth  its  productions  gradually,  not  in  one 
day  (Mark  4.  28).  at  once— in  tliis  case,  contrary  to  tlie 
usual  growth  of  the  nations  by  degrees,  Israel  starts  into 
maturity  at  once,  for— rather,  "  is  a  nation  born  at  once, 
that  Zion  has,  so  soon  as  she  travailed,  brought  forth?" 
[Maurer.]  9.  cause  to  bring  forth,  and  shut— rather, 
"  Shall  I  who  beget,  restrain  the  birth  ?"  [Lowth]  (cli.  37. 
3;  Hosea  13. 13),  i.  e.,  Sliall  I  who  have  begun,  not  finish 
my  work  of  restoring  Israel  ?(1  Samuel  3. 12;  Romans  11. 1; 
Philippiansl.  6).  shut— (cf.  Revelation  3.  7,  8.)  10.  love... 
mourn  for  her— (Psalm  102. 14,  17,  20;  122.  6.)  11.  sucU— 
(ch.  60.  5,  16;  61.  6;  49.  23.)  abundance— //e6»-ew,  "  the  ray- 
like floiv  of  her  opulence,"  i.  e.,  with  the  milk  spouting  out 
from  her  full  breasts  (answering  to  the  parallel,  "  breast 
of  her  consolations")  in  ray-like  streams.  [Gesej.'itjs.] 
la.  extend— I  will  <Mrn  peace  (prosperity)  upon  her,  like  a 
river  turned  in  its  course.  [Gesenius.]  Or,  "  I  will  spread 
peace  over  her  as  an  overflowing  river"  [Barnes]  (ch.  48. 
18).  flo%vlng  stream— as  the  Nile  by  its  overflow  fertilizes 
the  whole  of  Egypt,  borne  upon  .  .  .  sides— (iVo^e,  ch.  60. 
4.)  her.  .  .  her- if  "ye"  refers  to  the  Jews,  translate,  "ye 
shall  be  borne  upon  their  sides  . . .  their  knees,"  viz.,  those 
of  the  Gentiles,  as  in  ch.  49.  22;  and  as  "  suck"  (ch.  60. 16)  re- 
fers to  the  Jews  sucking  the  Gentile  wealth.  However, 
English  Version  gives  a  good  sense :  The  Jews,  and  all  who 
love  Jehovah  {v.  10),  "  shall  suck,  and  be  borne"  by  her  as 
a  mother.  13.  mother— (Ch.  49. 15.)  comforteth— (Ch.  40. 
1,  2.)  14.  bones  —  which  once  were  "dried  up"  by  the 
"  fli'e"  of  God's  wrath  (Lamentations  1. 13),  shall  live  again 
(Proverbs  3.  8;  15. 30;  Ezekiel  37. 1,  &c).  flourish  . . .  herb 
•—Romans  11. 15-24.)  Unovi-n  toward— manifested  in  be- 
half of.  15.  (Ch.  9. 5 ;  Psalm  50. 3 ;  Habakkuk  3.  5 ;  2  Thes- 
Balonians  1.8;  2  Peter  3.7.)  chariots...  whirlwind— 
tJeremiah  4. 13.)  render— as  the  Hebrew  elsewhere  (Job 
504 


9. 13 ;  Psalm  78. 38)  means  to  allay  or  stay  vrrath.  M auee  a 
translates  \%  so  here  :  He  stays  His  anger  with  nothing  but 
fury,  &c. ;  nothing  short  of  pouring  out  all  His  fiery  fury 
will  satisfy  His  wrath,  fury—"  burning  heat"  [Lowth],  tu 
which  the  parallel,  "  flames  of  fire,"  answers.  16.  Rathel*. 
"With  fire  will  Jehovah  judge,  and  witli  His  sword  (Hi« 
will  judge)  all  flesh."  The  parallelism  and  collocation  oi 
the  Hebrew  words  favour  this  (ch.  65.  12).  all  flesh- i.  v., 
all  who  are  the  objects  of  His  wrath.  The  godly  shall  b» 
hidden  by  the  Lord  in  a  place  of  safety  away  from  the 
scene  of  judgment  (ch.  26.  20,  21 ;  Psalm  31.  20  ;  1  Thessalon- 
ians 4. 16, 17).  17.  in .  . .  gardens— /fe&7-ew  and  LXX.  rather 
require,  ''for  (entering  into)  gardens,"  viz.,  to  saorific<» 
there.  [Maurer.]  behind  one  tree— rather,  "folio wini,* 
one,"  i.  e.,  some  idol  oi-  other,  wliicli,  from  contempt,  lift 
does  not  name.  [Mauree.]  Vitringa,  &c.,  think  the  He- 
brew for  "  one,"  Ahhadh,  to  be  tlie  name  of  the  god ;  called 
Adad  (meaning  One)  in  Syria  (cf.  Acts  17.  23).  The  idol's 
power  was  represented  by  inclined  rays,  as  of  the  suu 
shining  on  the  earth.  Gesenius  translates,  "following 
one,"  viz.,  Hiei-ophant  (priest),  who  led  the  rest  in  per- 
forming tlie  sacred  rites,  in  .  .  .  midst — viz.,  of  the  gar- 
den (cf.  JVotes,  ch.  6.5.  3,  4).  n»ouse— legally  unclean  (Lev- 
iticus 11.  29),  because  it  was  an  idol  to  the  heathen  (se« 
JSTote,  ch.  37.  36;  1  Samuel  6.  4).  Translate,  "the  field 
mouse,"  or  "  dormouse."  [Bochart.]  The  Pharisees 
with  tlieir  self-righteous  purifications,  and  all  mere  for 
malists,  are  included  in  the  same  condemnation,  df- 
scribed  in  language  taken  from  the  idolatries  preval<»'jt 
in  Isaiah's  times.  18.  know— not  in  the  Hebrew.  Rather, 
understand  the  words  by  aposiopesis;  it  is  usual  in 
tlireats  to  leave  the  persons  threatened  to  supply  the  hi- 
atus from  their  own  fears,  owing  to  conscious  guilt:  "For 
I  .  .  .  their  works  and  thoughts  ..."  viz.,  will  punish. 
[Maurer.]  it  shall  come — the  time  is  come  that  I  will, 
&c.  [Maurer.]  gather  .  .  .  nations — against  Jerusa- 
lem :  where  tlie  ungodly  Jews  shall  perish :  and  then  the 
Lord  at  last  shall  fight  for  Jerusalem  against  those  na- 
tions: and  tlie  survivors  (v.  19)  shall  "see  God's  glory" 
(Zechariah  12.  8,  9;  14.  1-3,  9).  tongues— which  have  been 
many  owing  to  sin,  being  confounded  at  Babel,  but  which 
shall  again  be  one  in  Christ  (Daniel  7. 14;  Zephaniah  3.  9; 
Revelation  7.  9, 10).  19.  sign— a  banner  on  a  high  place, 
to  indicate  the  place  of  meeting  for  the  dispersed  Jewish 
exiles,  preparatory  to  their  return  to  their  land  (ch.  5.  26; 
11.  12;  62.  10).  those  tliat  escape  of  them — the  Gentile 
survivors  spared  by  God  (Note,  v.  18;  Zechariah  14. 16).  Ch. 
2.2,3;  Micah  5.7;  and  Zechariah  14.  16-19,  represent  it, 
not  that  the  Jews  go  as  missionaries  to  the  Gentiles,  but 
that  tlie  Gentiles  come  up  to  Jerusalem  to  learn  the  Lord's 
ways  there.  TarsJiish- Tartessus  in  Spain,  in  the  west. 
Pul — eastand  north  of  Africa:  probably  tlie  same  as  PTtitoe, 
an  island  in  the  Nile,  called  by  tlie  Egyptians  Pilak,  i.  e., 
the  border  country,  being  between  Egypt  and  Etliiopia, 
[BociiART.]  Liud— the  Libyans  of  Africa  (Genesis  10. 13), 
Ludini  being  sou  of  Mizraini  (Egypt):  an  Ethiopian  peo- 
ple famous  as  bowmen  (Jeremiah  46.  9):  employed  as  mer- 
cenaries by  Tyre  and  Egypt  (Ezekiel  27. 10 ;  30.  5).  Tubal 
— Tibarenians,  in  Asia  Minor,  south  of  the  Caucasus,  be- 
tween the  Black  Sea  and  Araxes.  Or,  the  Iberians.  [Jo- 
SEPHUS.]  Italy.  [Jerome.]  Javan— the  Greeks;  called 
lonians,  including  all  the  descendants  of  Javan,  both  in 
Greece  and  in  Asia  Minor  (Genesis  10. 2-4).  my  glory  .  .  . 
Gentiles— <Malachi  1.  11.)  30.  they— the  Gentiles  {v.  19). 
bring  .  .  .  your  hrethren— the  Jews,  back  to  the  Holy 
Land  (ch.  49.  22).  It  cannot  mean  the  mere  entrance  of 
the  Jews  into  the  Christian  Church  ;  for  such  an  entrance 
would  be  by  faith,  not  upon  "horses,  litters,  and  mules." 
[HouBiGANT.]  "  Oflering  "  is  metaphorical,  as  in  Romans 
15.  16.  horses— not  much  used  by  the  Jews.  The  Gentiles 
are  here  represented  as  using  their  modes  of  conveyance 
to  "bring"  the  Jews  to  Jerusalem,  chariots— as  these 
are  not  found  in  Oriental  caravans,  <rcm*ta/e,  "  vehicles.' 
viz.,  borne,  not  d^awn  on  wheels,  litters — covered  sedans  for 
the  rich,  upon  s-ivift  beasts- dromedaries:  trcia  Hebreiv 
root,  "  to  dance,''  from  th^ir  bounding  motion,  often  accel- 
erated by  music.  [Bochart.]  Panniers  -were  thrown 
across  the  dromedaries'  back  for  poorer  women.    [Hok- 


Tntroauction.                                                               JEREMIAH.  Introduction. 

SLEr.j   31.  of  tliein— (he  Gentiles,    priests  ,  .  .  Iievites —  great  battle   near  Jerusalem  (Zechariah  12.2-9;    11.3-4); 

lor  spiritual  worship:  enjoying  the  direct  access  to  God  type  of  the  final  destruction  of  all  sinners,    -worm  .  .  . 

which  was  formerly  enjoyed  by  tlie  ministers  of  the  tern-  not  die— (Mark  9.  44,  46,  48.)     Image  of  hell,  from  bodies 

pie  alone  (1  Peter  2.  9;   Revelation  1.  (j).    2a.  (Cli.  (ij.  17;  2;  left  unburied  in  the  valley  of  Hinnom  (whence  comes  OC' 

Peter  3.  13;   Revelation  21.  1.)    ^3.  i/j<.,  "  As  often  as  the  /lenna,  or  liell),  south  of  Jerusalem,  where  a  perpeiwoijTrtf 

new  moon  (shall  be)  in  its  own  new  moon,"  t.  e.,  evei-y  was  kept  to  consume  the  refuse  thrown  there  (ch.  30.  33). 

month    (Zechariah  14. 16).     sabbatli — which  is  therefore  It  shall  not  be  inconsistent  with  true  love  for  the  godly 

perpetually  obligatory  on  earth,    nil  flesli — (Psalm  65.  2;  to  look    with  satisfaction  on    God's  vengeance  on    the 

72.11.)    before  jne— at  Jerusalem  (Jeremiah  3.  16,  17).    24.  wicked  (Revelation  14.  10). 

go  forth,  and  look— as  the  Israelites  looked  at  the  car-  May  God  bless  this  Commentary,  and  especially  its  sol« 

passes  of  the  Egyptians  destroyed  at  the  Red  Sea  (Exodus  emu  close,  to  His  glory,  and  to  the  edification  ol  the 

M.  30;  cf.  ch.  26. 14-19;  Psalm  58.  10;  49.  14;  Malachi  4.  1-3).  writer  and  the  readers  of  it,  for  Jesus'  sake! 
carcasses,  &c.— (v.  16),  those  slain  by  the  Lord  in  the  last 


I 


THE  BOOK  OF  THE  PROPHET 

JEREMIAH. 

INTRODUCTION. 

Jkremiah,  son  of  IIilkiah,oneof  the  ordinary  priests,  dwelling  in  Anathoth  of  Benjamin  (ch.  1. 1),  not  the  Hilkiah 
tl.'e  high  priest  who  discovered  the  book  of  the  law  (2  K'ugs  22.  8) ;  had  he  been  the  same,  the  designation  would  have 
been  "  the  priest,"  or  "  the  high  priest."  Besides  his  res  aence  at  Anathoth  shows  that  he  belonged  to  the  line  of  Abia- 
thar,  who  was  deposed  from  the  high  priesthood  by  Soiomon  (1  Kings  2.  26-35),  after  which  the  office  remained  in  Za- 
dok's  line.  Mention  occurs  of  Jeremiah  in  2  Chronicles  35.  25;  36, 12.  21.  In  b.  c.  629,  the  thirteenth  year  of  King  Jo- 
siah,  whilst  still  very  young  (ch.  1.  5),  he  received  his  prophetical  call  in  Anathoth  (ch.  1.  2);  and  along  with  Hilkiah 
the  high  priest,  the  prophetess  Huldah,  and  the  prophet  Zephaniah,  he  helped  forward  Josiah's  reformation  of 
religion  (2  Kings  23. 1-25).  Among  the  first  charges  to  him  was  one  that  he  should  go  and  proclaim  God's  message  in 
JerusalenT  (ch.  2.  2).  He  also  took  an  official  tour  to  announce  to  the  cities  of  Judah  the  contents  of  the  book  of  the 
law,  found  in  the  temple  (ch.  11.  6)  five  years  after  his  call  to  prophesy.  On  his  return  to  Anathoth,  his  countrymen, 
oirended  at  his  reproofs,  conspired  against  his  life.  To  escape  their  persecutions  (ch.  11.  21),  as  well  as  those  of  his  own 
family  (ch.  12.  6),  he  left  Anathoth  and  resided  at  Jerusalem.  During  the  eighteen  years  of  his  ministry  in  Josiah's 
reign  lie  was  unmolested;  also  during  the  three  months  of  Jehoahaz  or  Shallum's  reign  (ch.  22. 10-12).  On  Jehoiakim'a 
accession  it  became  evident  that  Josiah's  I'eformation  effected  notliing  more  than  a  forcible  repression  of  idolatry 
and  the  establishment  of  the  worship  of  God  outwardly.  The  priests,  prophets,  and  people  then  brought  Jeremiah 
before  the  authorities,  urging  that  he  should  be  put  to  death  for  his  denunciations  of  evil  against  the  city  (ch.  20. 8-11). 
The  princes,  however,  especially  Aliikam,  interposed  in  his  behalf  (ch.  26.  16,  24),  but  he  was  put  under  restraint,  or 
at  least  deenied  it  prudent  not  to  appear  in  public.  In  the  fourth  year  of  Jehoiakim  (606  b.  c),  he  was  commanded  to 
write  the  predictions  given  orally  through  him,  and  to  read  them  to  the  people.  Being  "shut  up,"  he  could  not  him- 
self go  into  tlie  house  of  tlie  Lord  (ch.36. 5);  he  therefore  deputed  Baruch,  his  amanuensis,  to  read  them  in  public  on  the 
fast-day.  The  princes  thereupon  advised  Baruch  and  Jeremiah  to  hide  themselves  from  the  king's  displeasure.  Mean- 
while they  read  the  roll  to  tlie  king,  who  was  so  enraged  that  he  cut  it  with  a  knife  and  threw  it  into  the  fire;  at  the 
same  time  giving  orders  for  the  apprehension  of  the  prophet  and  Baruch.  They  escaped  Jehoiakim's  violence,  which 
had  already  killed  the  prophet  Urijah  (ch.  26. 20-23).  Baruch  rewrote  the  words,  with  additional  prophecies,  on  another 
roll  (ch.  36.  27-32).  In  the  three  months'  reign  of  Jehoiachin  or  Jeconiah,  he  prophesied  the  carrying  away  of  the  king 
and  the  queen-mother  (ch.  13.  18;  22.24-30;  cf.  2  Kings  24. 12).  In  this  reign  he  was  imprisoned  for  a  short  time  by 
Pashur  (ch.  20.),  the  chief  governor  of  the  Lord's  house;  but  at  Zedekiah's  accession  he  was  free  (ch.  37.  4),  for  the 
king  sent  to  him  to  "  inquire  of  the  Lord  "  when  Nebuchadnezzar  came  up  against  Jerusalem  (ch.  21. 1-3,  &c. ;  37.  3). 
The  Chaldeans  drew  off  on  hearing  of  the  approach  of  Pliaraoh's  army  (ch.  37.  5);  but  Jeremiah  warned  the  king  that 
the  Egyptians  would  forsake  him,  and  the  Chaldeans  return  and  burn  up  tliecity  (ch.37. 7,  8).  The  princes,  irritated  at 
IJiis,  made  the  departure  of  Jeremiah  from  the  city  during  the  respite  a  pretext  for  imprisoning  him,  on  the  allega- 
tion of  his  deserting  to  the  Chaldeans  (ch.  38. 1-5).  He  would  have  been  left  to  perish  in  the  dungeon  of  Malchiah,  but 
lor  the  intercession  of  Ebed-melech,  the  Ethiopian  (ch.  38.  6-13).  Zedekiah,  though  he  consulted  Jeremiah  in  secret, 
yet  was  induced  by  his  princes  to  leave  Jeremiah  in  prison  (ch.  38. 14-28)  until  Jerusalem  was  taken.  Nebuchadnezzar 
directed  his  captain,  Nebuzaradan,  to  give  him  his  freedom,  so  that  he  might  either  go  to  Babylon  or  stay  with  the 
remnant  of  his  people  as  he  chose.  As  a  true  patriot,  notwithstanding  the  forty  and  a  half  years  during  which  his 
country  had  repaid  his  services  with  neglect  and  persecution,  he  stayed  with  Gedallah,  the  ruler  appointed  by  Neb- 
uchadnezzar over  Judca  (ch.  40.  6).  After  the  murder  of  Gedaliah  by  Ishmael,  Johanan,  the  recognized  ruler  of  the 
people,  in  fear  of  the  Clialdeans  avenging  the  murder  of  Gedaliah,  fled  with  the  people  to  Egypt,  and  forced  Jeremiah 
and  Baruch  to  accompany  him,  in  spite  of  tlie  prophet's  warning  that  the  people  should  perish  If  they  went  to  Egypt, 
but  b»i  preserved  by  remaining  in  their  land  (ch.  41.,  42.,  and  43.).  At  Tahpanhcs,  a  boundary  city  on  the  Tanltic  or 
Pelustan  branch  of  tlie  Nile,  lie  prophesied  the  overthrow  of  Egj'pt  (ch.  43.  8-13).  Tradition  says  he  died  in  Egypt. 
Accojding  to  the  Pscudo-lCpiiiiianius,  he  was  stoned  at  Taphnse  or  Tahpanhes.  Tlie  Jews  so  venerated  him  that  they 
believed  he  would  rise  from  tlio  dead  and  bo  the  forerunner  of  Messiah  (Matthew  16.  14). 

Haveunick  observes,  tliat  tlie  combination  of  features  in  Jeremiah's  character  proves  his  Divine  mission  ;  mild, 
Mmid,  and  susceptible  of  molancholy,  yet  intrepid  in  the  discharge  of  his  prophetic  functions,  not  sparing  the  prince 
any  more  than  tlie  meanest  of  his  subjects- the  Spirit  of  proplieey  controlling  his  natural  temper  and  qualifying  him 
tor  his  hazardous  undertaking,  without  doing  violence  to  his  individuality.  Zephaniah, Habakkuk,  Daniel,  andEze- 
kiel  were  his  contemporaries.  The  last  forms  a  good  contrast  to  Jeremiah,  the  Spirit  in  his  case  acting  on  a  tempera- 
ment as  strongly  marked  by  firmness  as  Jeremiah's  was  by  shrinking  and  delicate  sensitiveness.    Ezekiel  views  tlie 

505 


Thv-  Time  and  the 


JEREMIAH   I. 


Calling  of  Jeremiah. 


nation's  sins  as  opposed  to  righteousness— Jeremiah,  as  productive  of  misery;  the  former  takes  the  objective,  the 
latter  tlie  subjective,  view  of  the  evils  of  the  times.  Jeremiah's  style  corresponds  to  his  character:  he  is  peculiarly 
marked  by  pathos,  and  sympathy  with  the  wretched;  his  Lamentations  illustrate  this;  the  whole  series  of  elegies 
has  but  one  object— to  express  sorrow  for  his  fallen  country;  yet  the  lights  and  images  in  which  he  presents  this  are 
so  many,  that  the  reader,  so  far  from  feeling  it  monotonous,  is  charmed  witli  the  vai-iety  of  the  plaintive  strains 
throughout.  Tiie  language  is  marked  by  Aramseisms,  which  probably  was  the  ground  of  Jerome's  charge,  that  the 
etyle  is  "rustic."  Lowth  denies  the  charge,  and  considers  him  in  portions  not  Inferior  to  Isaiah.  His  heaping  of 
phrase  on  phrase,  the  repetition  of  stereotyped  forms— and  these  often  three  times— are  due  to  his  affected  feelings  and 
to  his  desire  to  intensify  the  expression  of  them;  he  is  at  times  more  concise,  energetic,  and  sublime,  especially 
against  foreign  nations,  and  in  the  rhythmical  parts. 

The  principle  of  the  arrangement  of  his  prophecies  is  hard  to  ascertain.  The  order  of  kings  was— Josiah  (under 
whom  he  prophesied  eigliteen  years),  Jehoahaz  (three  months),  Jehoiakim  (eleven  years),  Jeconiah  (three  months), 
Zedekiah  (eleven  years).  But  his  prophecies  under  Josiah  (chs.  1.-20.)  are  immediately  followed  by  a  portion  under 
Zedekiah  (ch.  21).  Again,  ch.  24. 8-10,  as  to  Zedekiah,  comes  in  the  midst  of  the  section  as  to  Jehoahaz,  Jehoiakim,  and 
Jeconiah  (chs.  22.,  23.,  25.,  v.  1,  &c.).  So  chs.  36.,  36.,  as  to  Jehoiakim,  follow  chs.  27.,  28.,  29.,  33.,  3-1.,  as  to  Zedekiah ;  and  ch . 
45.,  dated  the  fourth  year  of  Jehoiakim,  comes  after  predictions  as  to  the  Jews  who  fled  to  Egypt  after  the  overthrow 
of  Jerusalem.  Ewald  thinks  the  present  arrangement  substantially  Jeremiah's  o^yn;  the  various  portions  are  pre- 
faced by  the  same  formula,  "The  word  which  came  to  Jeremiah  from  the  Lord  "  (ch.  7. 1;  11. 1;  18. 1;  21. 1;  25. 1;  30. 1; 
32.  1 ;  34.  1,  S ;  35.  1 ;  40.  1 ;  44.  1 ;  cf.  ch.  14.  1 ;  46.  1 ;  47.  1 ;  49.  34).  Notes  of  time  mark  other  divisions  more  or  less  histori- 
cal (ch.  26. 1;  27.  I;  36.  1;  37. 1).  Two  other  portions  are  distinct  of  themselves  (ch.  29. 1;  45. 1).  Ch.  2.  has  the  shorter 
Introduction  which  marks  the  beginning  of  a  strophe;  ch.  3.  seems  imperfect,  having  as  the  introduction  merely 
"saying"  (IFebreiv,  ch.  3.  1).  Thus  in  the  poetical  parts,  there  are  twenty-three  sections  divided  into  strophes,  of  from 
seven  to  nine  verses,  marked  some  way  thus,  "The  Lord  said  also  unto  me."  Tliey  form  five  books  :  I.  The  Intro- 
duction, ch.  1.  II.  Reproofs  of  the  Jews,  chs.  2.-24.,  made  up  of  seven  sections :  (1)  cli.  2. ;  (2)  3.-6. ;  (3)  7.-10. ;  (4)  11.-13. ; 
(5)  14.-17. ;  (C)  17.-19.,  20. :  (7)  21.-24.  III.  Review  of  all  nations  in  two  sections :  25.  and  26.-49.,  with  a  historical  appendix 
of  three  sections,  (1)  26. ;  (2)  27. ;  (3)  28.,  29.  IV.  Two  sections  picturing  the  hopes  of  brighter  times,  (1)  30.,  31. ;  (2)  32.,  33. ; 
and  an  historical  appendix  in  three  sections:  (1)  ch.  34. 1-7;  (2)  34.8-22;  (3)35.  V.  The  conclusion,  in  two  sections: 
(1)  cli.  36.  2;  (2)  45.  Subsequently,  in  Egypt,  he  added  ch,  46. 13-26  to  tlie  previous  prophecy  as  to  Egypt;  also  the  three 
sections,  chs.  37.-39.;  40.-43. ;  and  44.  Ch.  52.  was  probably  (see  ch.  51.  64)  an  appendix  from  a  later  hand,  taken  from  2 
Kings  24. 18,  &c. ;  25. 30.  The  prophecies  against  the  several  foreign  nations  stand  in  a  different  order  in  the  Hebrew 
from  that  of  LXX. ;  also  the  prophecies  against  them  in  the  Hebrew  (chs.  46.-51.)  are  in  the  LXX.  placed  after  ch.  25. 14, 
forming  chs.  26.-31. ;  the  remainder  of  ch.  25.  of  the  Hebrew  is  ch.  32.  of  LXX.  Some  passages  in  the  Hebrew  (ch.  27. 19- 
22;  33.  14-26;  39.4-14;  48.  45-47)  are  not  found  in  LXX.;  the  Greek  translators  must  have  had  a  diflTerent  recension  be- 
fore them ;  probably  an  earlier  one.  The  Hebrew  is  probably  the  latest  and  fullest  edition  from  Jeremiah's  own  hand. 
Bee  Note,  ch.  25.  13. 

The  canonicity  of  his  prophecies  is  established  by  quotations  of  them  in  the  New  Testament  (see  Matthew  2. 17;  16. 
14;  Hebrews  8.  8-12;  on  Matthew  27,  ^,  see  Introduction  to  Zechariah);  also  by  the  testimony  of  Ecclesiasticus  49. 7,  which 
quotes  Jeremiah  1. 10;  of  Philo,  who  quotes  his  word  as  an  "oracle;"  and  of  the  list  of  canonical  books  in  Melito, 
Origen,  Jerome,  and  the  Talmud. 


CHAPTER   I. 

Ver.  1-19.  The  General  Title  or  Introduction  (v.l- 
3);  probably  prefixed  by  Jeremiah,  when  he  collected  his 
prophecies,  and  gave  them  to  his  countrymen  to  take 
with  them  to  Babylon.  [Michaelis.]  1.  AnatliotU— a 
town  in  Benjamin,  twenty  stadia,  i.  e.,  two  or  three  miles, 
north  of  Jerusalem ;  now  Anata  (cf.  Isaiah  10.  30,  and  the 
context,  28-32).  One  of  the  four  cities  allotted  to  the  Ko- 
hathites  in  Benjamin  (Joshua  21. 18).  Cf.  1  Kings  2.  26,  27; 
•a  stigma  was  cast  thenceforth  on  the  whole  sacerdotal 
family  resident  there ;  this  may  be  alluded  to  in  the  words 
here,  "the  priests  ...  in  Airathoth."  God  chooses  "the 
weak,  base,  and  despised  things"  "to  confound  the 
mighty,"  3,  3.  Jclioiaklm  .  .  .  Josiah  .  .  .  Zedeklali— 
Jehoahaz  and  Jehoiachin  are  omitted,  for  they  reigned 
only  three  months  each.  The  first  and  last  of  the  kings 
under  whomeach  prophet  prophesied  areoften  thus  speci- 
fied in  the  general  title.  See  on  these  kings,  and  Jeremiah's 
life,  my  Introduction,  tliirteentli ...  of  lils  reign— (Ch. 
£•5.  3.)  fiftli  moiUU— (2  Kings  25.  8.)  4:-10.  JeremiaJi's  call 
to  the  pro2}hetical  office,  iinto  me— other  MSS.  read  "to 
him;"  but  English  Version  probably  represents  the  true 
Hebrew  text;  this  inscription  was  doubtless  made  by 
■leremiali  himself,  5.  knew — approved  of  thee  as  my 
chosen  instrument  (Exodus  33.  12,  17;  cf.  Isaiah  49. 1,  6; 
Jlomans  8.  29).  sanctified — rather,  separated.  The  pri- 
mary meaning  Is,  to  set  apart  from  a  common  to  a  special 
use ;  hence  arose  the  secondary  sense,  to  sanctify,  ceremo- 
nially and  morally.  It  is  not  here  meant  that  Jehovah 
cleansed  Jeremiah  from  original  sin  or  regenerated  him 
by  his  Spirit;  but  separated  him  to  his  pecnW&v  prophetical 
office,  including  in  its  range,  not  merely  the  Hebrews,  but 
also  tlie  nations  hostile  to  them  (ch.  25.12-88;  27.46-51). 
[Hendekson.]  Not  the  effect,  but  the  predestination  in 
506 


Jehovah's  secret  counsel,  is  meant  by  the  sanctification 
here  (cf.  Luke  1. 15,  41;  Acts  15. 18;  Galatians  1. 15;  Ephe- 
sians  1.  11).  6.  From  the  long  duration  of  his  office  (v.  2^ 
3;  ch.  40. 1,  &c. ;  43.  8,  &c.).  It  is  supposed  that  he  was  at  his 
call  under  twenty-five  years  of  age,  cliild— the  same 
word  is  translated,  "young  man"  (2  Samuel  18.  5).  The  re- 
luctance often  shown  by  inspired  ministers  of  God  (Exo- 
dus 4. 10;  6. 12,  30;  Jonah  1. 3)  to  accept  the  call,  shows  that 
they  did  not  assume  the  ofllce  under  the  impulse  of  self- 
deceiving  fanaticism,  as  false  prophets  often  did.  7.  to 
all  tliat— to  all  to  whom.  [Rosenmuller.]  Rather,  "to 
all  against  whom;"  in  a  hostile  sense  (cf.  f.  8. 17, 18, 19). 
[Maurer.]  Such  was  the  perversity  of  the  rulers  and 
people  of  Judea  at  that  time,  that  whoever  would  desire 
to  be  a  faithful  prophet  needed  to  arm  himself  with  an 
intrepid  mind;  Jeremiah  was  natually  timid  and  sensi- 
tive, yet  the  Spirit  moulded  him  to  the  necessary  degree 
of  courage  without  taking  away  his  peculiar  individu- 
ality. 8.  (Ezekiel  2.  6;  3.  9.)  I  am  witli  thee— (Exodus  3. 
12;  Joshua  1.5.)  9.  toiiclied  my  mouth— a  symbolical 
act  in  supernatural  vision,  implying  that  God  would  give 
him  tittcrance,  notwithstanding  his  inability  to  speak  {v. 
6).  So  Isaiah's  lips  were  touched  with  a  living  coal  (Isaiah 
t.  7 ;  cf.  Ezekiel  2.  8,  9, 10 ;  Daniel  10.  VS).  10.  set  thee  over 
— lit.,  appointed  thee  to  the  oversight.  He  was  to  have  his 
eye  upon  the  nations,  and  to  predict  their  destruction,  or 
restoration,  according  as  their  conduct  was  bad  or  good. 
Prophets  are  said  to  do  that  which  thej'  foretell  shall  be 
done ;  for  their  word  is  God's  word ;  and  His  word  is  His 
instrument  whereby  He  doeth  all  things  (Genesis  1.  3; 
Psalm  33.  6.  9).  Word  and  deed  are  one  thing  with  Him. 
What  His  prophet  saith  is  as  certain  as  if  it  were  done. 
The  propliet's  own  consciousness  was  absorbed  into  that 
of  God ;  so  closely  united  to  God  did  he  feel  himself,  thai. 
Jehovah's  words  and  deeds  are  described  as  his.    lo  f;lu 


Jereviiah's  Prophetical  Vi'Sions. 


JEREMIAH  11. 


God's  Expostulation  with  the  Jews. 


SI.  28,  God  is  said  to  do  what  Jeremiah  here  is  represented 
us  doing  (cC.  ch.  18.  7;  1  Kings  19.  17;  Ezekiel  43.  3).  root 
oiit— (Mattliew  15.  13.)  piiH  down — change  of  metaphor 
fo  arcliitoeture  (2  Corinthians  10.4).  Tliere  is  a  play  on 
the  similar  sounds,  Linthosh,  Lintholz,  in  tlie  Hebrew  for 
"root  out  .  .  .  pull  down."  build  .  .  .  plant — restore 
vii)on  tluir  repenting.  His  predictions  were  to  be  chiefly, 
and  in  tlie  lirst  instance,  denunciatory;  therefore  the  de- 
struction of  the  nations  is  put  first,  and  with  a  greater 
variety  of  terms  tlian  their  rc'storation.  11.  rotl— slioot, 
or  braneli.  almond  tree — lit.,  the  wakeful  tree,  because  it 
awakes  from  tlie  sleep  of  winter  earlier  than  the  other 
trees,  flowering  in  January,  and  bearing  fruit  in  March  ; 
symbol  of  God"s  early  execution  of  His  purpose;  v.  12, 
"hasten  my  word"  (cf.  Amos  8.  2).  13.  hasten— ratJier,  "I 
will  be  wakeful  as  to  my  word,"  &c. ;  alluding  to  v.  11,  t7ie 
rvakeful  tree.  [Matjeeu.]  13.  Another  vision,  signifying 
what  is  the  "  word"  about  to  be  "  performed,"  and  by  what 
instrumentality.  scetUing — lit.,  bloiun  under  ;  so  boiling  by 
reason  of  tlie  flame  under  it  kept  brisk  by  blowing.  An 
Oriental  symbol  of  a  raging  war.  toward — ratlier,  "from 
the  nortli."  Lit.,  from  the  face  of  the  region  situated  towards 
the  nortli  (cf.  v.  14, 15).  [Maurer.]  The  pot  in  the  north 
rested  on  one  side.  Its  moutli  being  about  to  pour  forth 
its  contents  southwards,  viz.,  on  Judea.  Babylon,  tliough 
east  of  Judea,  was  regarded  by  the  Hebrews  as  north, 
because  they  appropriated  the  term  "east"  to  Arabia 
Deserta,  stretching  from  Palestine  to  the  Euphrates;  or 
rather  [Bociiart],  the  reference  here  is,  not  to  the  site, 
but  to  tlie  route  of  the  Babylonians;  not  being  able  to 
cross  the  desert,  tliey  must  enter  tlie  Holy  Land  by  the 
northern  frontier,  tlirough  Riblah  in  Hamath  (ch.  39.  5; 
52.9).  14.  break  fortU— "shall  disclose  itself."  Ont  of 
the  north— (Ch.  4.  6;  G.  1,22;  10.22;  25.9;  Ezekiel  26.7.) 
The  Chaldeans  did  not  cast  oft'  the  yoke  of  Assyria  till 
several  years  after,  under  Nabopolassar,  b.  c.  625;  but 
long  previously  they  had  so  increased  as  to  threaten  As- 
syria, which  was  now  grown  wealt,  and  other  neighbour- 
ing peoples.  15.  families — the  tribes  or  clans  composing 
the  various  kingdoms  of  Babylon;  the  specification  of 
these  aggravates  tlie  picture  of  calamity  (ch.  25. 9).  throne 
at  . .  .  gates — the  usual  place  of  administering  justice. 
The  conquering  princes  will  set  up  t\\G.\v  tribunal  tliere  (cli. 
39.  8,  5 ;  52.  9).  Or  the  reference  is  to  the  military  pai;t7to>i 
(ch.  43. 10).  [Maurer.]  10.  utter— pronounce.  The  ju- 
dicial sentences,  pronounced  against  the  Jews  by  tlie  in- 
vading princes,  would  be  virtually  the  "judgments  of 
God"  (Isaiali  10.5).  works— idols.  17.  gird  .  .  .  loins — 
resolutely  prepare  for  thy  appointed  task.  Metaphor 
from  the  flowing  robes  worn  in  the  East,  which  liave  to 
be  girt  up  witli  a  girdle,  so  as  not  to  Incommode  one,  when 
undertaking  any  active  work  (Job  38.3;  Luke  12.3.5;  1 
Peter  1.  13).  dismayed  .  .  .  confound — the  same  Hebreio 
word ;  lit.,  to  break.  Be  not  dismayed  at  their  faces  (before 
them),  lest  I  make  thee  dismayed  before  their  faces  (before 
tliem),  i.  e.,  "  lest  I  siiould  permit  thee  to  be  overcome  by 
them"  (cf.  ch.  49.  37).  18.  defenccd  city,  &c.—i.  e.,  I  will 
give  thee  strength  whlcli  no  power  of  thine  enemies  shall 
overcome  (ch.  fi.  27;  15.  20;  Isaiah  50.  7;  54. 17;  Luke  21. 15; 
Acts  C.  10).  wnUs—pha-al,  to  express  tho  abundant  strength 
to  be  given  him.  De  Rossi's  MSS.  read  singular,  wall. 
people  of  the  land— the  general  masses,  as  distinguished 
from  the  princes  and  priests. 

CHAPTER    II. 

Ver.  1-37.   Expostulation  with  the  Jews,  reminding 

THEM  of  their  FORMER  DeVOTEDNESS,  AND  GOD'S  CONSE- 
QUENT Favour,  and  a  Denunciation  of  God's  Coming 
Judgments  for  their  Idolatry.  Probably  in  the  thir- 
teenth year  of  tlie  reign  of  Josiah  (ch.  1.  2;  cf.  ch.  3.  6,  "  also 
.  .  .  in  .  .  .  days  of  Josiah").  The  warning  not  to  rely  as 
they  did  on  Egypt  (v.  18),  was  in  accordance  with  Josiah's 
policy,  who  took  part  with  Assyria  and  Babylon  against 
Egypt  (2  Kings  23. 29).  Jeremiah,  doubtless,  supported  the 
reformation  begun  by  Josiah,  In  the  previous  year  (the 
twelftli  of  his  reign),  and  fully  carried  out  in  the  eigh- 
teentli.     3.  cry— proclaim.     Jerusalem— The  headquar- 


ters and  centre  of  their  Idolatry;  therefore  addressed 
first,  thee— rather,  "  I  remember  in  regard  to  thee^'  [Hen- 
derson] ;  for  thee.  [Maurer.]  kindness  of  thy  youth— 
not  so  much  Israel's  kindness  towards  God,  as  the  kindness 
which  Israel  experienced  from  God  in  their  early  history  (cf. 
Ezekiel  16.8,22,  60;  23.3,  8,19;  Hosea  2.  15).  For  Israel 
from  the  first  showed  perversity  rather  than  kindness  to- 
wards God  (cf.  Exodus  14.11,12;  15.24;  32. 1-7,  &c.).  The 
greater  were  God's  favours  to  them  from  the  first,  the 
fouler  was  their  ingratitude  in  forsaking  Him  (v.  3,  5, 
&c.).  espousals— the  intervals  between  Israel's  betrothal 
to  God  at  the  exodus  from  Egypt,  and  the  formal  execu- 
tion of  tlie  marriage  contract  at  Sinai.  Ewald  takes 
the  "kindness"  and  "love"  to  be  Israel's  towards  God 
at  first  (Exodus  19.  8;  24.  3;  35.  20-29;  36.  5;  Joshua  24.  16 
17),  But  cf.  Deuteronomy  32.  16, 17;  and  Ezekiel  16.  5,  6, 15, 
22  ("days  of  thy  3/ot<<A")  implies  that  the  love  here  meant 
was  on  God's  side,  not  Israel's,  thou  wentest  after  me  in 
.  .  .  wilderness— the  next  act  of  God's  love.  His  leading 
them  in  the  desert  without  needing  any  strange  god,  such 
as  they  since  worshipped,  to  help  Him  (Deuteronomy  2. 7 ; 
32.  12).  Verse  6  shows  it  is  God's  "leading"  of  them,  not 
their  following  after  God  in  the  wilderness,  which  is  im- 
plied. 3.  Iioliness  unto  the  liord — i.e.,  was  consecrated 
to  the  sei-vice  of  Jehovah  (Exodus  19.  5,  6).  They  thus  an- 
swered to  tire  motto  on  their  high  priest's  breastplate, 
"  Holiness  to  the  Lord"  (Deuteronomy  7. 6 ;  14.  2, 21).  first- 
fruits  of  his  increase— z. e.,  of  Jehovah's  produce:  as  the 
first-fruits  of  the  whole  produce  of  the  land  were  devoted 
to  God  (Exodus  23.  19;  Numbers  18. 12, 13),  so  Israel  was 
devoted  to  Him  as  the  first-fruit  and  representative  na- 
tion among  all  nations.  So  the  spiritual  Israel  (James  1. 
18;  Revelation  14.  4).  devour— carrying  on  the  image  of 
first-fruits  which  were  eaten  before  the  Lord  by  the  priests 
as  the  Lord's  representatives;  all  who  ate  (injured)  Jelio- 
vah's  first-fruits  (Israel),  contracted  guilt:  ex.  gr.,  Amalek, 
the  Amorites,  &c.,  extirpated  for  their  guilt  towards  Is- 
rael, shall  come — rather,  came.  4.  Jacob  .  .  .  Israel — 
the  whole  nation,  families— (A^te,  ch.  1.  15),  hear  God'.s 
word  not  only  collectively,  but  individually  (Zecliariali 
12.  12-14).  5.  iniquity— wrowfir  done  to  them  (Isaiah  5.  4; 
Micah  6.  3 ;  cf.  Deuteronomy  32.  4).  -walked  after  vanity 
— contrasted  with  "wa^fcesZ  a/i(er  me  In  the  wilderness"  (v. 
2):  then  J  was  their  guide  in  the  barren  desert;  now  they 
take  idols  as  their  guides,  vanity  .  .  ,  vain — An  idol  is 
not  only  vain  (impotent  and  empty),  but  vanity  itself.  Its 
worshippers  acquire  its  character,  becoming  i;am  as  it  is 
(Deuteronomy  7.  26;  Psalm  115.  8).  A  people's  character 
never  rises  above  that  of  its  gods,  which  are  its  "better 
nature"  [Bacon]  (2  Kings  17. 15 ;  Jonah  2.  8).  6.  IVeither 
said  they,  "Wliere,  &c.— The  very  words  which  God  use.s 
(Isaiah  63.  9, 11, 13),  when,  as  it  were,  reminding  Himself 
of  His  former  acts  of  love  to  Israel  as  a  ground  for  inter- 
posing ill  their  behalf  again.  When  they  would  not  say, 
Where  is  Jehovah,  &c.,  God  Himself  at  last  said  it  for  them 
(cf.  jVote,  V.  2,  above),  deserts  . . .  pits— The  desert  between 
Mount  Sinai  and  Palestine  abounds  in  chasms  and  pits, 
in  which  beasts  of  burden  often  sink  down  to  tlie  knees. 
"Shadow  of  death"  refers  to  the  darkness  o{  the  caverns 
amidst  the  rocky  precipices  (Deuteronomy  8.  15;  32.  10). 
7.  plentiful — lit.,  a  land  of  Carmel,  or  well-cultivated  land: 
a  garden-land,  in  contrast  to  the  "land  of  deserts"  (v.  6). 
defiled— by  idolatries  (Judges  2.10-17;  Psalm  78.  58,  59;  106. 
3S).  you  .  .  .  ye— change  to  tlie  second  person  from  the 
third,  "  tlioy"  {v.  6),  in  order  to  bring  home  the  guilt  to  tlie 
living  generation.  8.  The  three  leading  classes,  whose 
very  oflice  under  the  theocracy  was  to  lead  the  people  to 
God,  disowned  Him  in  the  same  language  as  the  nation  at 
large,  "Where  is  the  Lord"  (see  v.  6)?  The  p7-iests,  whose 
oflice  it  was  to  expound  the  law  (Malachl  2. 6, 7).  handle- 
are  occupied  with  as  the  subject  of  their  profession.  The 
pastor,  civil,  not  religious;  princes  (ch.  3. 15),  whose  duty 
it  was  to  tend  their  people ;  the  prophets,  who  should  have 
reclaimed  the  people  from  their  apostasy,  encouraged 
them  in  it  by  pretended  oracles  from  Baal,  the  Phoenician 
false  god.  by  Baal— in  his  name  and  by  his  authority  (cf. 
ell.  11. 21).  -walked  after  things  .  .  .  not  profit — answer- 
ing to,  "  walked  after  vanity,"  i.  e.,  idols  (v.  5 ;  cf.  v.  11 ;  Ha^ 

507 


The  People  cause  their  oion 


JEREMIAH  II. 


Calamities,  by  their  Siru 


bakkuk  2, 18).  9.  yet  plead— viz.,  by  inflicting  still  further 
judgments  on  you.  cUildren's  cliildren— three  MSS.  and 
Jerome  omit  "children's;"  they  seem  to  have  tliought  it 
unsuitable  to  read  "children's  children,"  when  "chil- 
dren" had  not  preceded.  But  it  is  designedly  so  .written, 
to  intimate  that  tlie  tinal  judgment  on  tlie  nation  would 
be  suspended  for  many  generations  [Hoksley]  (cf.  Ezekiel 
20.  35,  30;  Micah  6.  2).  10.  pass  over  the  Isles  — rather, 
"  cross  over  to  the  isles."  Cliittiin  .  .  .  Kedar — i.  e.,  the 
heathen  nations,  west  and  east.  Go  wliere  you  will,  you 
cannot  find  an  instance  of  any  Iieatlien  nation  forsaking 
tlieir  own  for  other  gods.  Israel  alone  does  tliis.  Yet  the 
heathen  gods  are  false  gods ;  whereas  Israel,  in  forsaking 
me  for  other  gods,  forsake  their  "glory"  for  unprofitable 
.dols.  Cliittini— Cyprus,  colonized  by  Phcenicians,  who 
built  in  it  tlie  city  of  Citium,  the  modern  Chitti.  Then  the 
term  came  to  be  applied  to  all  maritime  coasts  of  tlie 
Mediterranean,  especially  Greece  (Numbers  24.  24 ;  Isaiah 
23.  1;  Daniel  11.  30).  Kedar— descended  from  Ishmael,  the 
Bedouins  and  Arabs,  east  of  Palestine.  H.  glory— Jeho- 
,  vah,  the  glory  of  Israel  (Psalm  106.  20;  Romans  1.  23).  Tlie 
Shechinah,  or  cloud  resting  on  tlie  sanctuary,  was  tlie  sym- 
bol ol  "the  glory  of  the  Lord"  (1  Kings  8.  11;  cf.  Romans 
9. 4).  The  golden  calf  was  intended  as  an  image  of  the  true 
God  (cf.  Exodus  32.  4.  5),  yet  it  is  called  an  "  idol"  (Acts  7. 
41).  It  (like  Roman  Catholic  images)  was  a  violation  of 
the  second  commandment,  as  the  heathen  muUiplying  of 
gods  is  a  violation  of  theyir«<.  not  proAt — (v.  8.)  liJ.  Im- 
passioned personification  (Isaiah  1.  2).  liorribly  afraid — 
rather,  "  be  horrified."  lie  .  .  .  very  desolate — rather,  "  be 
exceedingly  aghast"  at  the  monstrous  spectacle.  Lit.,  to 
be  dried  up,  or  devastated,  places  devastated  have  such  an 
unsightly  look.  [Maurek.J  13.  two  evils  —  not  merely 
one  evil,  like  the  idolaters  who  know  no  better:  besides 
simple  idolatry,  my  people  add  the  sin  of  forsaking  the 
true  God  whom  they  have  known;  the  heathen,  though 
having  the  sin  of  idolatry,  are  free  from  the  lurther  sin 
of  chauging  the  true  God  for  idols  {v.  11).  forsaken  nxe — 
The  Hebrew  collocation  brings  out  the  only  Living  God 
into  more  prouiinent  contrast  witli  idol  nonentities.  "Me 
they  have  forsaken,  the  Fountain,"  &c.  (ch.  17.  13;  Psalm 
36.  iJ;  John  4.  14).  broken  cisterns— tanks  for  rain  water, 
common  in  the  East,  where  wells  are  scarce.  The  tanks 
not  only  cannot  give  forth  an  ever-flowing  fresh  supply  as 
fountains  can,  but  cannot  even  retain  the  water  poured 
into  them ;  the  stone- work  within  being  broken,  the  earth 
drinks  up  the  collected  water.  So,  in  general,  all  earthly, 
compared  with  lieavenly,  means  ol  satislyiug  man's 
highest  wants  (Isaiah  oo.  1,  2;  cf.  Luke  12.  33).  14t.  Is  lie  a 
lioine-l}orn  slave — No.  "Israel  is  Jeliovah's  sow, even  His 
fiist-born"  (Exodus  4.  22).  Verses  10,  18,  and  30,  and  the 
absence  of  any  express  contrast  of  the  two  parts  of  the 
nation  are  against  Eichobn's  view,  that  the  prophet  pro- 
poses to  Judali,  as  yet  spared,  the  case  of  Isr uH  (Iha  ten 
tribes)  wiiicli  had  been  carried  away  by  Assyria  as  a  warn- 
ing of  what  they  might  expect  if  they  should  still  put  their 
trust  in  Egypt.  "  Were  Israel's  ten  tribes  ol  meaner  birth 
than  Judah?  Certainly  not.  If,  then,  the  former  fell  be- 
fore Assyria,  what  can  Judah  hope  from  Egypt  against 
Assyriii  ?"  "  Israel"  is  rather  here  the  whole  of  the  rem- 
nant still  left  in  their  own  land,  i.  e.,  Judah.  "  How  comes 
it  to  pass  that  the  nation  which  once  was  under  God's 
special  protection  {v.  3j  is  now  left  at  the  mercy  of  the  foe 
us  a  worthless  slave?  The  prophet  sees  this  event  as  if 
present,  though  it  was  aiiW  future  to  Judah  {v.  19).  15. 
lions— The  Babylonian  princes  (ch.  4.  7;  cf.  Amos  3.  4). 
The  disaster  from  the  Babylonians  in  the  fourth  year  of 
Jehoiakim's  reign,  and  again  three  years  later  wlien,  re- 
lying on  Egypt,  he  revolted  from  Nebuchadnezzar,  is  here 
referred  to  (ch.  46.2;  2  Kings  24.  1,  2).  16.  IVopU  .  ,  .  Ta- 
liapancs— il/ewip/us,  capital  of  Lower  Egypt,  on  the  west 
bank  of  the  Nile,  near  the  pyramids  of  Gizeh,  opposite  the 
site  of  modern  Cairo.  £)ai)hne,  on  the  Tani  tic  branch  of  the 
Nile,  near  Pelusium,  on  the  frontier  of  Egypt  towards  Pal- 
estine. Isaiah  30.  4  contracts  it,  Hanes.  These  two  cities, 
aiie  the  capital,  the  other  that  with  which  the  Jews  came 
most  in  contact,  stand  for  the  whole  of  Egypt.  Tahapanes 
takes  i  ts  name  from  a  goddess,  Tphnet.  [Champollion.] 
508 


Memphis  is  from  Man-nofri,  "  the  abode  of  good  men :" 
written  in  Hebrew,"  Moph"  (Hosea  9. 6),  or  JVoph.  The  refer- 
ence is  to  the  coming  invasion  of  Judah  by  Pharaoh-necho 
of  Egypt,  on  his  return  from  the  Euphrates,  when  he 
deposed  Jehoahaz,  and  levied  a  heavy  tribute  on  the  land 
(2  Kings  23.  33-35).  Josiah's  death  In  battle  with  the  same 
Pharaoh  is  probably  included  (2  Kings  23.  29,  30).  have 
broken— rather,  shall  feed  down  the  crown,  &c.,  i.  e.,  aflfect 
with  the  greatest  ignominy,  such  as  baldness  was  regarded 
in  the  East  (ch.  48.  37;  2  Kings  2.  23).  Instead  of  "also," 
translate,  "even'"  the  Egyptians,  in  whom  thou  dost  trust, 
shall  miserably  disappoint  thy  expectation.  [Maurek.J 
Jehoiakim  was  twice  leagued  with  them  (2  Kings  23.  34, 
35):  when  he  received  the  crown  from  them,  and  when  he 
revolted  from  Nebuchadnezzar  (2  Kings  24. 1,  2,  7).  The 
Chaldeans,  having  become  masters  of  Asia,  threatened 
Egypt.  Judea,  situated  between  the  contending  powers, 
was  thus  exposed  to  the  inroads  of  the  one  or  other  of  the 
hostile  armies;  and  unfortunately,  except  in  Josiah's 
reign,  took  side  with  Egypt,  contrary  to  God's  warnings. 
17.  Lit.,  "Has  not  thy  forsaking  the  Lord,  &c.,  procured 
this  (calamity)  to  thee?"  SoLXX. :  the  Masoretic  accents 
make  "  this"  the  subject  of  the  verb,  leaving  the  object  to 
be  understood.  "Has  not  this  procured  (ti,  i.  e.,  the  im- 
pending calamity)  unto  thee,  that  hast  forsaken?"  &c. 
(ch.  4.  18).  led— (Deuteronomy  32.  10.)  tlie  way— the  arti- 
cle expresses  the  right  way,  the  way  of  the  Lord :  viz.,  the 
moral  training  which  they  enjoyed  in  the  Mosaic  cove- 
nant. 18.  no^v — used  in  a  reasoning  sense,  not  of  time, 
the  way  of  Egypt — "What  hast  thou  to  do  tvith  the  way, 
i.  e.,  with  going  down  to  Egypt ;  or  what,  Ac,  with  going  to 
Assyria  f  drink  .  .  ,  waters — i.e.,  to  seek  re  invigorating 
aid  from  them;  so  r.  13  and  36;  cf.  "  waters,"  meaning 
numerous  forces  (Isaiah  8.  7).  Sihor— t.  e..  The  black  river, 
in  Greek  Melas  (black),  the  Nile:  so  called  from  the  black 
deposit  or  soil  it  leaves  after  the  inundation  (Isaiah  23.  3). 
The  LXX.  identify  it  with  Oihon,  one  of  the  rivers  of 
Paradise,  the  river — Euphrates,  called  by  pre-eminence, 
the  river;  figurative  for  the  Assyrian  power.  In  625  b.  c, 
the  seventeenth  year  of  Josiah,  and  the  fourth  of  Jere- 
miah's office,  the  kingdom  of  Ass3-ria  fell  before  Babylon, 
thei-efore  Assyria  is  here  put  for  Babylon  its  successor:  so 
in  2  Kings  23.  29;  Lamentations  5.  6.  There  was  doubtless 
a  league  between  Judea  and  Assyria  (i.  c,  Babj'lon),  which 
caused  Josiah  to  march  against  Pharaoh-necho  of  Egypt, 
when  that  king  went  against  Babylon:  the  evil  con- 
sequences of  this  league  are  foretold  in  this  verse  and  v. 
30.  19.  correct .  .  .  reprove — rather,  in  the  severer  sense, 
chastise  .  .  .  jiunish.  [Maurer.]  backslidings  — "aposta- 
sies;" plural,  to  express  the  number  and  variety  of  their 
defections.  The  very  confederacies  they  entered  into 
were  the  occasion  of  their  overthrow  (Proverbs  1.  31; 
Isaiah  3.9;  Hosea  5.5).  kno^v  .  .  ,  see — imperative  for 
futures:  Thou  shall  know  and  see  to  thy  cost,  niy  fear — 
rather,  "the  fear  of  me.''  20.  I — the  Hebrew  should  be 
pointed  as  the  second  person  femiiiine,  a  form  common  in 
Jeremiah:  "Thou  hast  broken,"  &c.  So  LXX.,  and  the 
sense  requires  it.  tliy  yoke  .  .  .  bands— the  yoke  and 
bands  which  I  laid  on  thee,  my  laws  (ch.  5.  5).  transgress 
—so  the  Keri  and  many  MSS.  read.  But  LXX.  and  most 
authorities  read,  "  I  will  not  serve,"  i,  e.,  obey.  The  sense 
of  English  Vasion  is,  "I  broke  thy  yoke  (in  Egypt),  &c., 
and  (at  that  time)  thou  saidst,  I  will  not  trangress; 
whereas  thou  hast  (since  then)  wandered"  (from  me)  (Ex- 
odus 19. 8).  hill  .  .  ,  green  tree — the  scene  of  idolatries 
(Deuteronomy  12.  2;  Isaiah  57.5,7).  wanderest — rather, 
"thou  hast  boived  down  thyself"  (for  the  act  of  adultery: 
figurative  of  shameless  idolatry  (Exodus  34. 15, 16;  cf.  Job 
31. 10).  31.  Tlie  same  image  as  Deuteronomy  32.  32;  Psalm 
80.  8,  9 ;  Isaiah  5.  1,  &c.  unto  me— with  respect  to  me.  33. 
nitre — not  what  is  now  so  called,  viz.,  saltpetre;  but  the 
natron  of  Egypt,  a  mineral  alkali,  an  incrustation  at  the 
bottom  of  the  lakes,  after  the  summer  heat  has  evapor- 
ated the  water:  used  for  washing  (cf.  Job'9.  30;  Proverbs 
25.  20).  soap— po/as/i,  the  carbonate  of  which  is  obtained 
impure  from  burning  different  plants,  especially  the  kali 
of  Egypt  and  Arabia.  Mixed  with  oil  it  was  used  for 
washing,    marked — deeply  ingrained,  indelibly  marked 


Judak's  Confidence  Rejected. 


JEREMIAH  III. 


Crocfs  Mercy  loivards  the  People, 


the  Hebreiv,  Catham,  bejng  equivalent  to  Cathab.  Others 
translate,  "  is  treasured  up  "  Irom  the  Arabic.  Maueek, 
from  a  Syriac  root,  is  polluted.  33.  (Proverbs  30. 12.)  Baa- 
lim—p/wrai,  to  express  manifold  excellency:  of.  Elohim. 
see — consider.  tUe  valley — viz.,  of  Ilinnom,  or  Tophet :  south 
and  east  of  Jerusalem  :  rendered  infamous  by  the  human 
sacrifices  to  Moloch  in  it  (cf.  ch.  31,  32;  19.2,6,  13,14;  32. 
35;  Isaiah  30.  33,  iN'o^e).  <;iom  art— omit.  The  substantive 
that  follows  in  this  verse  (and  also  that  in  v.  24)  is  in  appo- 
sition with  the  preceding  "thou,"  flrometlary— rather, 
ayoxmg  she-camel,  travei-siiig — lit.,  enfolding ;  making  its 
•ways  complicated  by  wandering  hither  and  thither,  lust- 
ing after  the  male.  Cf.  as  to  the  Jews'  spiritual  lust, 
Hosea  2.  6, 7.  34.  (Ch.  14.  6;  Job  39. 5).  "  A  wild  ass,"  agree- 
ing with  "thou"  (u. 23).  at  lier  pleasure — rather,  "  in  her 
ardour,"  i'i'2.,  in  pursuit  of  a  male,  snuffing  the  wind  to 
ascertain  where  one  is  to  be  found.  [Maurer.]  occasion 
—either  from  a  Hebreiv  root,  "to  meet;"  "her  meeting 
(with  the  male  for  sexual  intercourse),  who  can  avert  it?" 
Or  better  from,  an  Arabic  root:  "her  heat  (sexual  im- 
pulse), who  can  allay  it?"  [Maurer.]  all  tlicy— which- 
ever of  the  males  desire  her  company.  [Horsley.]  -vrlll 
not  iveary  themselves— have  no  need  to  weary  them- 
selves in  seai'chlng  for  lier.  Iier  month— in  the  season  of 
the  year  when  her  sexual  impulse  is  strongest,  slie  puts  her- 
self in  the  way  of  the  males,  so  that  they  have  no  diffi- 
culty in  finding  her.  25.  Withhold,  &c. — i.  e..  Abstain 
from  incontinence;  fig.  for  idolatry.  [Houbigant.]  wn- 
Bhod,  &Q.—AO  not  run  so  violently  in  pursuing  lovers,  as 
to  toear  out  thy  shoes:  do  not  "thirst"  so  incontinently 
after  sexual  intercourse.  Hitzig  thinks  the  reference  is 
to  penances  performed  barefoot  to  idols,  and  the  thirst  oc- 
casioned by  loud  and  continued  invocations  to  them,  no 
hope- (Ch.  18.  12;  Isaiah  57.  10.)  "It  is  hopeless,"  i.  e.,  I 
am  desjyerately  resolved  to  go  on  in  my  own  course,  stran- 
gers— i,  e.,  laying  aside  the  metaphor,  strange  gods  (cli.  3. 
13;  Deuteronomy  32.  10).  3G.  is  ashamed— is  put  to  shame. 
"Thief"  (John  10.  1).  Israel— i".  e.,  Judah  (r.  28).  37.  Thou 
art  my  father— (Contrast  ch.3.  4;  Isaiah  64.8.)  in  .  .  . 
trouble  they  vf  ill  say— viz.,  to  God  (Psalm  78.  34 ;  Isaiah  26. 
16).  Trouble  often  brings  men  to  their  senses  (Luke  15. 
10-18).  33.  But— God  sends  them  to  the  gods  for  whom 
tliey  forsook  Him,  to  see  if  t7iey  can  help  them  (Deu- 
teronomy 32.  37,  38 ;  Judges  10.  14).  according  to  the 
number  of  thy  cities  — besides  national  deities,  each 
city  had  its  tutelary  god  (ch.  11.  13).  39.  plead  with  me 
— i.  e.,  contend  with  me  for  afflicting  you  (v.  23,  35).  30. 
(Ch.o.  3;  6.29;  Isaiah  1.5;  9.13.)  yourchildren— i.e.,  your 
people,  j'ou.  your  .  .  .  s'word  .  .  .  devoured  .  .  .  prophets 
—(2  Chronicles  36.  10;  Nehemiah  9.  26;  Matthew  23.  29,  31.) 
31.  Tlie  Hebreiv  collocation  is.  O,  the  generation,  ye,  i.  e., "  O 
ye  who  now  live."  The  generation  needed  only  to  be 
named,  to  call  its  degeneracy  to  view,  so  palpable  was  it. 
wilderness- in  which  all  the  necessaries  of  life  are  want- 
ing. On  the  contrary,  Jehovah  was  a  never-failing  source 
of  supply  for  all  Israel's  wants  in  the  wilderness,  and 
afterwards  in  Canaan,  darkness — lit.,  dark7iess  of  Jehovah, 
the  strongest  Hebrew  term  for  darkness ;  the  densest  dark- 
ness;  cf.  "land  of  the  shadow  of  death"  (v.  6).  AVe  are 
lords — !.  p..  We  are  our  own  masters.  We  will  worship 
what  gods  we  like  (Psalm  12.  4;  82.  6).  But  it  is  better  to 
translate  from  a  different  Hebrew  root:  "We  ramble  at 
large,"  without  restraint  pursuing  our  idolatrous  lusts. 
33.  Oriental  females  greatly  pride  themselves  on  their 
ornaments  (cf.  Isaiah  61.  10).  a.tt\re— girdles  fw  the  breast. 
forgotten  me— (Ch.  12.^5;  Hosea  8.  14.)  33.  Why  trim- 
niest — Mattuer  translates,  "  How  skilfully  thou  dost  pre- 
pare tliy  way,"  &c.  But  see  2  Kings  9.30.  "Trimmest" 
best  suits  the  image  of  one  decking  herself  as  a  harlot. 
way — courseof life,  therefore — accordingly.  Ore\ae,"nay, 
thou  hast  even,"  &c.  also  .  .  .  wicked  ones— wen  the 
wlclicd  harlots,  t.  e.  (laying  aside  the  metaphor)  even  the 
Gentiles  who  are  wicked,  thou  tcachest  to  be  still  more  so. 
[Grotius.]  34.  Also— Not  only  art  thou  polluted  with 
Idolatry,  but  also  with  the  guilt  of  shedding  Innocent 
blood.  [Maurer.J  Rosenmuller  not  so  well  translates, 
"even  In  thy  skirts,"  &c.,  i.  e.,  there  Is  no  part  of  thee  (not 
even  th^  skirts)  that  is  not  stained  with  innocent  blood  (ch. 


19.4;  2  Kings  21.  16;  Psalm  106.38).  See  as  to  innocent 
blood  shed,  not  as  here  in  honour  of  idols,  but  of  prophets 
for  having  reproved  them,  v.  30;  ch.  26.  20-2:3.  souls— i.  e., 
per-sons.  search— I  did  not  need  to  "search  deep"  to  find 
proof  of  thy  guilt;  for  it  was  "upon  all  these"  thy  skirts. 
Not  In  deep  caverns  didst  thou  perpetrate  these  atrocities, 
but  openly  in  thevaleof  Hinnom  and  within  the  precincts 
of  the  temple.  35.  (Ver.  25,  29.)  36.  gaddest— run  nest  to 
and  fro,  now  seeking  help  from  Assyria  (2  Chronicles  28. 
16-21),  now  from  Egypt  (ch.  37,  7,  8 ;  Isaiah  30.  3).  37.  him 
— Egypt,  liands  upon  .  .  .  head — expressive  of  mourn- 
ing (2  Samuel  13.19).  in  them— in  those  stays  in  which 
thou  trustest. 

CHAPTER    III. 

Ver.  1-25.  God's  Mercy  notwithstanding  Judah's 
ViLENESS.  Contrary  to  all  precedent  in  the  case  of  adul- 
tery, Jehovah  offers  a  return  to  Judah,  the  spiritual  adul- 
teress (v.  1-5).  A  new  portion  of  the  book,  ending  with  ch. 
6.  Judah  worse  than  Israel ;  yet  both  shall  be  restored  in 
the  last  days  (v.  6-25).  1.  They  say— rather,  as  Hebrew, 
"saying,"  In  agreement  with  "the  Lord;"  v.  37  of  last 
chapter,  [Maurek.]  Or,  it  is  equivalent  to,  "Suppose  this 
case."  Some  copyist  may  have  omitted  "The  word  of 
the  Lord  came  to  me,"  saying,  shall  he  return  to  her — 
will  he  take  her  back  ?  It  was  unlawful  to  do  so  (Deuter- 
onomy 24.  1^).  shall  not — should  not  the  land  be  pol- 
luted if  this  were  done?  yet  return— (v.  22;  ch.  4. 1 ;  Zech- 
ariah  1.  3;  cf.  Ezekiel  16.  51,  58,  60.)  "Nevertheless,"  &c. 
(Isaiah  50. 1,  note).  3.  high  places — the  scene  of  idolatries 
which  were  spiritual  adulteries.  In  .  .  .  ways  sat  for 
tlicm— watching /or  lovers  like  a  prostitute  (Genesis  38. 14, 
21;  Proverbs  7.12;  23.28;  Ezekiel  16.  24,  25),  and  like  an 
Arab  who  lies  in  wait  for  travellers.  The  Arabs  of  the 
desert,  east  and  south  of  Palestine,  are  still  notorious  as 
robbers.  3.  no  latter  rain  — essential  to  the  crops  in 
Palestine ;  withheld  in  judgment  (Leviticus  26. 19;  cf.  Joel 
2.  23).  whore's  forehead— (Ch.  8.  12;  Ezekiel  3.  8.)  4. 
from  this  time— not  referring,  as  Michaelis  thinks,  to 
the  reformation  begun  the  year  before,  i.  e.,  the  twelfth 
of  Josiah ;  it  means — now  at  once,  now  at  last,  me — con- 
trasted with  the  "  stock"  whom  they  had  heretofore  called 
on  as  "father"  (ch,  2.  27;  Luke  15.18).  thou  art — rather, 
"tliou  wast."  guide  of  .  .  .  youth— i.  e.,  husband  (ch.  2. 
2 ;  Proverbs  2. 17 ;  Hosea  2.  7, 15).  Husband  and  father  are 
the  two  most  endearing  of  ties.  5,  he — "  tliou,"  the  second 
person,  had  preceded.  The  change  to  the  third  person 
implies  a  putting  away  of  God  to  a  greater  distance  from 
them;  instead  of  repenting  and  forsaking  their  idols, 
they  merely  deprecate  the  continuance  of  their  punish' 
ment.  Verse  12,  and  Psalm  103.  9,  answer  their  question  in 
the  event  of  their  penitence,  spoken  and— rather  (God's 
reply  to  them),  "Thou  hast  spoken  (thus),  and  yet  (all  the 
while)  thou  hast  done  evil,"  &c.  as  thou  couldest— with 
all  thy  might;  with  incorrigible  persistency.  [Calvin.] 
6.  From  here  to  ch.  6.  30,  is  a  new  discourse,  delivered  in 
Josiah's  reign ;  it  consists  of  two  parts,  the  former  extend- 
ing to  ch.  4. 3,  in  which  he  warns  Judah  from  the  example 
of  Israel's  doom,  and  yet  promises  Israel  final  restoration ; 
the  latter  a  threat  of  Babylonian  invasion ;  as  Nabopo- 
lassar  founded  the  Babylonian  empire,  625  b.  c,  the  seven- 
teenth of  Josiah,  this  prophecy  is  perhaps  not  earlieir 
than  that  date  (ch.  4.  5,  &c. ;  5. 14,  <tc.;  6. 1,  Ac;  22.);  and 
probably  not  later  than  the  second  thorough  reformation 
in  the  eighteenth  year  of  the  same  reign,  backsliding— ^ 
lit.,  apostasy ;  not  merely  apostate,  but  apostasy  itself,  the 
essence  of  It  (v.  14,  22),  7.  I  said— (2  Kings  17. 13.)  sister— 
(Ezekiel  16.  46;  23.  2,  4.)  8.  I  saw  that,  though  (whereas)  it 
was  for  this  very  reason  (namely),  because  backsliding 
(apostate)  Israel  had  committed  adultery  I  had  put  her 
away  (2  Kings  17.  6, 18),  and  given  her  a  bill  of  divorce,  yet 
Judah,  &c.  (Ezekiel  23.  11,  «S:c.)  bill  of  divorce— it<.,  a 
"  writing  of  cu«mr;s  off,"  The pZwro/ implies  the  complete- 
ness of  the  severance.  The  use  of  this  metaphor  here,  as 
in  the  former  discourse  {v.  1),  implies  a  close  connection 
between  the  discourses.  The  epithets  are  characteristic ; 
Israel  "apostate"  (as  the  Hebrew  for  "backsliding"  ia 
better  rendered);  Judah,  not  as  yet  utierly  apostate,  l>iil 

509  \ 


Proviises  to  the  Penitent. 


JEREMIAH  IV. 


God  Callelti  Israel  by  His  JVo7nM«. 


treacherous  ov  faithless,  also— herself  also,  like  Israel.  9. 
lt_sorae  take  this  verse  of  Judah,  to  whom  the  end  of  v. 
8  refers.  But  v.  10  puts  Judah  in  contrast  to  Israel  in  this 
verse.  "  Yet  for  all  this,"  referring  to  the  sad  example  of 
Israel;  if  v.  9  referred  to  Judah,  "she"  would  have  been 
written  in  v.  10,  not  "  Judah."  Translate,  "  It  (the  putting 
aw  ay  of  Israel)  had  come  to  pass  through  .  .  .  whoredomi; 
and  (i.  e.,for)  she  (Israel)  had  defiled  the  land,"  &c.  [Mau- 
KKK.]  English  Version,  however,  may  be  explained  to  refer 
io  Israel,  lightness— "  infamy."  [EwALD.]  Maurer  not 
so  well  takers  it  from  the  Hebrew  root,  "voice,"  "fame." 

10.  yet— notwithstanding  the  lesson  given  in  Israel's  case 
of  tlie  fatal  results  of  apostasy,  not  .  .  ,  tt'liole  lieart— 
The  reformation  in  the  eighteenth  year  of  Josiah  was  not 
tliorough  on  the  part  of  the  people,  for  at  his  death  they 
relapsed  into  idolatry  (2  Chronicles  34.  33;  Hosea  7. 11). 

11.  justified  lierself- has  been  made  to  appear  almost 
just  ((■.  e.,  comparatively  innocent)  by  the  surpassing  guilt 
of  Judah,  who  adds  hypocrisy  and  treachery  to  her  sin; 
and  vA\o  had  the  example  of  Israel  to  warn  her,  but  in 
vain  (ef.  Ezekiel  16.  51;  23.  11).  more  than— in  comparison 
with,  1^.  Go— not  actually;  biU  turn  and  proclaim  towards 
the  north  {Media  and  Assyria,  where  the  ten  tribes  were 
located  by  Tiglath-pileser  and  Shalmancser,  2  Kings  15. 
29;  17.  (];  18.  9,  11).  Return  .  .  .  bacUsliding— ^ebrety, 
Shubah,  Meshubah,  a  play  on  sounds.  In  order  to  excite 
Judali  to  godly  jealousy  (Romans  11.  14),  Jehovah  ad- 
dresses the  exiled  ten  tribes  of  Israel  with  a  loving  invi- 
tation, cause  .  .  ,  anger  to  fall — lit,  Iwillnot  let  fall  my 
countenance  (cf.  Genesis  4.  5,  6;  Job  29.  3),  i.  e.,  I  will  not 
continue  to  frown  on  you.  keeiJ — anger  is  to  be  supplied 
(Note,  V.  5).  13.  Only  ackno^vledge- (Deuteronomy  30. 1, 
S;  Proverbs  28.  13.)  scattered  thy  ways,  &c.—(Ch.  2.2.5.) 
Not  merely  the  calves  at  Bethel,  but  the  idols  in  every 
direction,  were  the  objects  of  their  worship  (Ezekiel  16. 
15,  2-1,  25).  14. 1  am  married — lit.,  lam  Lord,  i.  e.,  husband 
to  you  (so  ch.  31.  32;  cf.  Hosea  2. 19,  20;  Isaiah  54.  5).  Gese- 
yiVH,  following  the  LXX.  version  of  ch.  31.  32,  and  Paul's 
quotation  of  it,  Hebrews  8.  9,  translates,  "I  have  rejected 
you;'"  so  tlie  corresponding  Arabic,  and  the  idea  of  lord- 
sltip,  may  pass  into  that  of  looking  down  upon,  and  so  re- 
jecting. But  LXX.  in  this  passage  translate,  "  I  will  be 
Lord  over  you."  And  the  "for"  has  much  more  force  in 
English  Version  than  in  that  of  Gesenitts.  The  Hebreiu 
?)ardly  admits  the  rendering  though.  [Hengstenberg.] 
taUe  you  one  of  a  city — Though  but  one  or  tivo  Israelites 
were  in  a  (foreign)  city,  they  shall  not  be  forgotten;  all 
shall  be  restored  (Amos  9.  9).  So,  in  the  spiritual 
Israel,  God  gathers  one  convert  here,  another  there, 
into  His  Cliurch;  not  the  least  one  is  lost  (Matthew 
18.  14;  Romans  11.  5;  cf.  ch,  24.  40,  41).  family— a  clan, 
or  trilje.  15.  pastors — not  religious,  but  civil  rulers, 
as  Zeruljbabel,  Nehemiah  (ch.  23.  4;  2,  8).  16.  they 
siiall  no  more  say — Tlxe  Jews  shall  no  longer  glory  in  the 
possession  of  the  ark;  it  shall  not  be  missed,  so  great 
(shall  be  tlie  blessings  of  the  new  dispensation.  The  throne 
of  the  Lord,  present  Ilimsclf,  shall  eclipse  and  put  out  of 
mind  the  ark  of  the  covenant  and  the  mercy-seat  between 
the  clierubim,  God's  former  throne.  The  ark,  containing 
the  two  tables  of  the  law,  disappeared  at  the  Babylonian 
captivity,  and  was  not  restored  to  the  second  temple,  im- 
plying that  tlie  symbolical  "glory"  was  to  be  superseded 
by  a  "greater  glory"  (Haggai  2.9).  neither  .  .  .  visit  it— 
Rather,  "  neither  shall  it  be  missed"  (so  in  ch.  23.  4).  done 
— Rather,  "neither  shall  it  (tlie  ark)  be  made  (i.  e.,  be  re- 
;>torod)  any  more."  [Maurek.]  17.  J erxisalenx— the  whole 
city,  not  merely  the  temple.  As  it  has  been  the  centre  of 
the  Hebrew  theocracy,  so  it  shall  be  the  point  of  attrac- 
tion to  the  whole  earth  (Isaiali  2.2-4;  Zechariah  2.10,11; 
14. 16-21).  tlirone  of  .  .  .  Lord— The  Shekinah,  the  symbol 
of  God's  peculiar  nearness  to  Israel  (Deuteronomy  4.7) 
.shall  be  surpassed  by  the  antitype,  God's  own  throne  in 
Jerusalem  (Psalm  2.0,  8;  Ezekiel  34.23,  24;  Zechariah  2.5). 
Imagination— Rather,  as  Margin,  "  the  obstinacy"  or  stub- 
bornness. 18.  Judah  .  .  .  Israel  .  ,  .  togetlier — Two  dis- 
tinct apostasies,  that  of  Israel  and  that  of  Judah,  were 
foretold  (v.  8, 10).  The  two  have  never  been  united  since 
the  Babylonish  captivity,  therefore  their  joint  restora- 

610 


tion  must  be  still  future  (Isaiah  11. 12, 13;  Ezekiel  37. 16-22; 
Hosea  1.  11).     north— ( V.   12.)     land  .  .  .  given  .  .  .  in- 

heritance— (Amos  9. 15.)  19.  The  good  laud  covenanted 
to  Abraham  is  to  be  restored  to  his  seed.  But  the  ques- 
tion arises.  How  shall  this  be  done?  put  .  .  .  among 
.  .  .  children — the  Greek  for  adoption  means,  lit.,  putting 
among  the  sons,  the  children — 'i,  e.,  w^/ children.  "How 
shall  I  receive  thee  back  into  my  family,  after  thou  hast 
so  long  forsaken  me  for  idols?"  The  answer  is,  they 
would  acknowledge  Him  as  "  P'ather,"  and  no  longer  turn 
away  from  Him.  God  assumes  the  language  of  one  won- 
dering how  so  desperate  apostates  could  be  restored  to 
His  family  and  its  privileges  (cf.  Ezekiel  37.3;  Calvin 
makes  it,  How  the  race  of  Abraham  can  be  propagated 
again,  being  as  it  were  dead);  yet  as  his  purpose  has  de- 
creed it  so.  He  shows  how  it  shall  be  effected,  viz.,  they 
shall  receive  from  Him  the  spirit  of  adoption  to  cry,  "My 
Father"  (John  1.12;  Galatians  4.  6).  The  elect  are  "chil- 
dren" already  in  God's  purpose;  this  is  the  ground  of  the 
subsequent  realization  of  tliis  relationship  (Ephesians  1. 
5;  Hebrews  2.13).  pleasant  land— (Ch.  11.5;  Ezekiel  20. 
6;  Daniel  11. 16,  Margin.)  heritage  of  .  .  .  hosts — a  herit- 
age the  most  goodly  of  all  nations  [Maurer];  or  a  "her- 
itage possessed  by  powerful  hosts"  (Deuteronomy  4.38; 
Amos  2.9).  The  rendering  "splendours,"  instead  of 
"hosts,"  is  opposed  by  the  fact  that  the  Hebrew  for 
"splendour"  is  not  found  in  tlie  plural.  30.  Surely — 
Rather,  jBk^  husband— ii<.,/riend.  31.  In  harmony  with 
the 'preceding  promises  of  God,  the  penitential  confes- 
sions of  Israel  are  heard,  high  places — The  scene  of 
their  idolatries  is  the  scene  of  their  confessions.  Cf.  v.  23, 
In  which  they  cast  aside  their  trust  in  these  idolatrous 
high  places.  The  publicity  of  their  penitence  is  also  im- 
plied (cf.  ch.  7.  29;  48.38).  33.  Jehovah's  renewed  invita- 
tion {v.  12,  14)  and  their  immediate  response,  heal — for- 
give (2  Chronicles  30.18,  20;  Hosea  14.4).  unto  thee— 
Rather,  "in  obedience  to  thee;"  lit.,  for  thee.  [Rosen- 
MULiiER.]  33.  multitude  of  mountains — i.  e.,  the  mul- 
titude of  gods  worsliipped  on  them  (cf.  Psalm  121. 1,  2, 
Margin).  34.  shame — i.  e.,  the  idols,  whose  worship  only 
covers  us  with  shame  (ch.  11, 13;  Hosea  9. 10).  So  far  from 
bringing  us  "salvation, ".they  have  cost  us  our  cattle  and 
even  our  children,  whom  we  have  sacrificed  to  them. 
35.  (Ezra  9.  7.) 

CHAPTER   IV. 

Ver.  1-81.  CoKTiNUATioK  OF  Address  to  the  Ien 
Tribes  of  Israel  {v.  1,  2).  The  Prophet  Turns  again 
TO  Judah,  to  avhoji  he  had  Originally  been  Sent 
(v.  3-31).  1.  return  .  .  ,  return— play  on  words.  "If  thou 
wouldest  return  to  thy  land  (thou  must  first),  return  (by  con- 
version and  repentance)  to  me."  not  remove— no  longer 
be  an  unsettled  wanderer  in  a  strange  land.  So  Cain 
(Genesis  4. 12, 14).  3.  And  thou — Rather,  "And  {/(carried 
on  from  v.  1)  thou  shalt  swear, '  Jehovah  liveth,'  in  truth," 
&c.,  i.  e.,  if  thou  shalt  ivorship  Him  (for  we  swear  by  the 
God  whom  we  worship;  cf.  Deuteronomy  6.13;  10.20; 
Isaiah  19.  IS ;  Amos  8. 14)  in  sincerity,  &c.  and  the  nations 
—  Rather,  this  is  apodosis  to  the  "if;"  then  shall  the 
nations  bless  themselves  in  (by)  Him"  (Isaiah  65. 16).  The 
conversion  of  the  nations  will  be  the  consequence  of 
Israel's  conversion  (Psalm  102.13,15;  Romans  11. 12, 15). 
3.  Transition  to  Judah.  Supply  mentally.  All  which 
(the  foregoing  declaration  as  to  Israel)  applies  to  Judah. 
and  Jerusalem — i.  e.,  and  especially  the  Jnen  of  Jerusa- 
lem, as  being  tlie  most  prominent  in  Judea.  BreaU  .  .  . 
fallow  ground— i.  e..  Repent  of  your  idolatry,  and  so  be 
prepared  to  serve  the  Lord  in  truth  (Hosea  10.12;  Mat- 
thew 13.7).  The  unhurabled  heart  is  like  ground  which 
ma.y  be  improved,  being  let  out  to  us  for  that  purpose, 
but  which  is  as  yet  fallow,  overgrown  witli  weeds,  its 
natural  product.  4.  Remove  your  natural  corruption  of 
heart  (Deuteronomy  10. 16;  30.6;  Romans  2. 29;  Colossians 
2. 11).  5.  cry,  gather  together— Rather,  "cry fully,"  i.e., 
loudly.  The  Jews  are  warned  to  take  measures  against 
the  impending  Chaldean  invasion  (cf.  ch.  8. 14).  G.  Zlon 
—the  standard  toward  Ziou  intimated  that  the  people  of 
the  surrounding  country  were  to  fly  to  it,  as  being  the 


Ood  Exhorteth  Judah  to  Repentance. 


JEREMIAH  V. 


His  Judgments  upon  the  Jews. 


Btvongcst  of  their  fortresses.  7.  Hon— Nebuchadnezzar 
and  the  Chaldeans  (ch.  2. 15;  5. 6;  Daniel  7. 14).  Ma  thicket 
—  lair;  Babylon,  destroyer  of  tlie  Gentiles  — Rather, 
"the  nations"  (ch,  2.5.9).  8.  Nothing  Is  left  to  the  Jews 
but  to  bewail  their  desperate  condition,  anger  .  .  .  not 
turned  liaclc— (Isaiah  9. 12,  17,  21.)  9.  heart— the  wisdom 
of  the  most  leading  men  will  be  utterly  at  a  loss  to  devise 
means  of  relief.  10.  thou  hast .  .  .  deceived— God,  having 
even  the  false  prophets  in  His  hands,  is  here  said  to  do 
that  which  for  inscrutable  purposes  He  permits  them  to 
do  (Exodus  9. 12;  2  Thessalonians  2. 11;  of.  ch.  8. 15;  which 
passage  shows  that  the  dupes  of  error  were  self-prepared 
for  it,  and  that  God's  predestination  did  not  destroy  their 
moral  freedom  as  voluntary  agents).  The  false  prophets 
foretold  "peace,"  and  tlie  Jews  believed  them  ;  God  over- 
ruled this  to  His  purposes  (ch.  5. 12;  14.13;  lOzekiel  14.  9). 
soul— Ratlier,  "rcachetli  to  the  life."  H.  dry  Avlnd— the 
simoom,  terrific  and  destructive,  blowing  from  the  south- 
east across  the  sandy  deserts  east  of  Palestine.  Image  of 
the  Invading  Babylonian  army  (Hosea  13.15).  Babylon 
in  its  turn  sliall  be  visited  by  a  similar  "  destroying  wind" 
(ch.  51. 1).  of  .  .  .  high  places — i.  e.,  that  sweeps  over  the 
high  places,  daughter— Z.  e.,  the  children  of  my  people, 
not  to  fan— a  very  different  wind  from  tliose  ordinary 
winds  employed  for  fanning  the  grain  in  the  open  air, 
12.  full  .  .  .  from  those  places — Rather,  "a  wind  fuller 
(i.  e.,  moi'e  impetuous)  than  those  winds"  (which  fan  the 
corn)  (v.  11).  [RosENMDLLER.]  unto  me— /or  me,  as  my 
instrument  for  executing  my  purpose,  sentence— jwdgr- 
nients  against  them  (ch.  1.16).  13.  clouds — continuing 
the  metaphor  in  v.  11, 12,  Clouds  of  sand  and  dust  ac- 
company the  simoom,  and  after  rapid  gyrations  ascend 
like  .a  pillar,  eagles— (Deuteronomy  28.49;  Habakkuk 
1.  8  )  Woe  unto  us— The  people  are  graphically  presented 
beliire  us,  without  it  being  formally  so  stated,  bursting 
out  in  tliese  exclamations.  14.  Only  one  means  of  de- 
liverance is  left  to  the  Jews  —  a  thorough  repentance. 
Gksexius  translates,  "How  long  wilt  thou  harbour  vain 
Mioughts?"  &c.  vain  thoughts  —  viz.,  projects  for  de- 
liverance, such  as  enlisting  the  Egyptians  on  their 
Bide.  15.  For  .  .  .  from  Dan— Tlie  connection  is:  There 
is  danger  in  delay;  for  tlie  voice  of  a  messenger  an- 
nounces the  approach  of  the  Chaldean  enemy  from  Dan, 
the  northern  frontier  of  Palestine  (cli.  8,  16;  cf.  v.  6; 
ch.  1.  14).  Mount  Ephraim— which  borders  closely  on 
Judah ;  so  that  tlie  foe  is  coming  nearer  and  nearer.  Dan 
and  Bethel  in  Ephraim  were  the  two  places  where  Jero- 
boam set  up  the  Idolatrous  calves  (1  Kings  12.29);  just 
retribution.  16.  The  neighbouring  foreign  "  nations"  are 
summoned  to  witness  Jehovah's  judgments  on  His  rebel 
people  (ch.  6.  IS,  19).  -tvatchers- i.  e.,  besiegers  (cf,  2  Sam- 
uel 11.16);  "observed"  orwatclied,  i.e.,  besieged,  their 
voice — the  war-shout,  17.  keepers  of  a  fleld — metaphor 
from  those  who  watch  a  fleld,  to  frigliten  away  tlie  wild 
beasts.  18.  (Ch.  2.  17,  19;  Psalm  107..  17.)  this  is  thy 
•wickedness — i.  e.,  the  fruit  of  thy  ivickedness.  19.  The 
propliet  suddenly  assumes  the  language  of  the  Jewish 
state  personified,  lamenting  its  affliction  (cli.  10.  19,  20;  9. 
L,10;  Isaiah  15.5;  cf.  Luke  19.41).  at  my  very  heart— 
Hebrew,  at  the  walls  of  my  heart;  the  muscles  round  the 
heart.  There  is  a  climax,  the  "bowels,"  tiie  pericardium, 
the  "heart"  itself,  maketh  ...  noise— moaneth.  [Hen- 
derson.] alarm — the  battle-sliout.  !20.  Destruction  ,  ,  . 
cried — Breach  upon  breach  is  announced  (Psalm  42.  7; 
Ezekiel  7.26).  The  war  "trumpet"  ,  ,  .  tlie  battle-shout 
.  ,  .  the  "destructions"  ,  ,  ,  the  havoc  throughout  "the 
whole  land"  .  .  .  the  spoiling  of  the  sliepherds'  "tents" 
(ch,  10.  20;  or,  "tents"  means  ciCie.?,  wliich  should  be  over- 
thrown as  easily  as  tents  [Calvin]),  form  a  gradation.  21. 
Judali  in  perplexity  asks.  How  long  is  this  state  of  things 
to  continue?  23.  Jehovah's  reply;  they  cannot  be  other- 
wise than  miserable,  since  they  persevere  In  sin.  The 
repetition  of  clauses  gives  greater  force  to  the  sentiment. 
■wise  .  ,  ,  evil  ,  ,  ,  to  do  good  ,  ,  ,  i\o  knotvledge — re- 
versing the  rule  (Romans  16.  19)  "wise  unto  .  .  ,  good, 
simple  concerning  evil."  23.  Graphic  picture  of  the  utter 
desolation  about  to  visit  Palestine.  "I  beheld,  and  )•)!" 
four  times  solemnly  repeated,  heightens  the  awful  eilect 


of  the  scene  (cf,  Isaiah  24, 19;  34, 11).  -^vlthout  form  and 
void— reduced  to  the  primeval  chaos  (Genesis  1,  2).  24. 
mouiitains— (Isaiah  5.  25,)  moved  lightly— shook  vehe- 
mently. 25.  no  man  ,  .  ,  bird*— no  vestige  of  the 
human,  or  of  the  feathered  creation,  is  to  be  seen  (Ezekiel 
38.  20;  Zephaniah  1.  3),  26.  fruitful  place— ifebrew.  Car- 
met.  a  AvUderness — Hebrew,  "the  wilderness,"  in  con- 
trast to  "the  fruitful  place:"  the  great  desert,  where  Car- 
mel  was,  there  is  now  the  desert  of  Arabia,  [Maurer.] 
cities— lu  contrast  to  the  fruitful  place  or  field.  27.  Full 
end— utter  destruction :  I  will  leave  some  hope  of  restora- 
tion (ch,  5.10,  18;  30,11;  46,  28;  cf.  Leviticus  26.44),  28. 
For  this— On  account  of  the  desolations  just  described 
(Isaiah  5,  30;  Hosea  4.  3),  not  repent— (Numbers  23,  19,) 
29.  wliole  city- Jerusalem :  to  it  the  Inhabitants  of  the 
country  had  fled  for  refuge;  but  when  it,  too,  is  likely  to 
fall,  they  flee  out  of  It  to  hide  In  the  "  thickets."  Hen- 
derson translates,  "every  city."  noise — the  mere  noise  of 
the  hostile  horsemen  shall  put  you  to  flight,  30.  when 
thou  art  spoiled— rather,  "  thou,  O  destroyed  one."  [Mau- 
KER.]  rentest  .  .  ,  face  -witli  painting — Oriental  females 
paint  tlaeir  eyes  with  stibium,  or  antimony,  to  make 
them  look  full  and  sparkling,  the  black  margin  causing 
the  white  of  the  eyes  to  appear  the  brighter  by  contrast 
(2  Kings  9,  30),  He  uses  the  term  distendest  in  derision  of 
their  eflbrt  to  make  their  eyes  look  large  [Maurer];  or 
else,  rentest,  i.e.,  dost  lacerate  by  puncturing  the  eyelid  in 
order  to  make  the  antimony  adhere,  [Rosenmullek.] 
So  the  Jews  use  every  artifice  to  secure  the  aid  of  Egypt 
against  Babylon,  face— rather,  thy  eyes  (Ezekiel  23,  40). 
31.  anguish — viz.,  occasioned  by  the  attack  of  the  enemy. 
daughter  of  Zion— There  is  peculiar  beauty  In  suppress- 
ing the  name  of  the  person  in  trouble,  until  that  trouble 
had  been  fully  described.  [Henderson,]  bevvalletU 
hei'self- rather,  "draweth  her  breath  short"  [Horsley]* 
panteih.    spreadeth  ,  ,  .  hands — (Lamentations  1. 17,) 

CHAPTER    V. 

Ver.  1-31,  The  Cause  of  the  Judgments  to  be  in- 
flicted IS  THE  Universal  Corruption  of  the  People. 
1.  a  man— As  the  pious  Joslah,  Baruch,  and  Zephaniah 
lived  in  Jerusalem  at  that  time,  Jeremiah  must  here 
mean  the  mass  of  the  people,  the  king,  his  counsellors, 
the  false  prophets,  and  the  priests,  as  distinguished  from 
the  faithful  few,  whom  God  had  openly  separated  from 
the  reprobate  people ;  among  the  latter  not  even  one  just 
person  was  to  be  found  (Isaiah  9. 16)  [Calvin];  the  godly, 
moreover,  were  forbidden  to  intercede  for  them  (ch,  7, 16; 
cf.  Genesis  18.  23,  &c.;  Psalm  12. 1;  Ezekiel  22.  30).  see  ,  ,  , 
know— look  .  .  .  ascertain,  judgment— justice,  right- 
eousness, pardon  It— rather,  ZtCT-.  2.  (Titus  1. 16.)  s-»vear 
falsely — not  a  judicial  oath ;  but  their  profession  of  the 
worship  of  Jehovah  is  Insincere  (r.  7;  ch.  4.  2),  The  re- 
formation under  Joslah  was  merely  superficial  In  the 
case  of  the  majority,  3.  eyes  upon  the  truth— (Deuter- 
onomy 32,  4  ;  2  Clironicles  16,9,)  "Trutli"  is  in  contrast 
witli  "swear  falsely"  (v.  2),  The  false-professing  Jews 
could  expect  nothing  but  judgments  from  the  God  of 
truth,  stricken  .  ,  ,  not  grieved— (Ch,  2,  30;  Isaiah  1,5; 
9,13.)  refused  ,  .  .  correction — (Ch,7.28;  Zephaniah  3,2.) 
4.  poor— rather,  "the  poor,"  He  supposes  for  the  mo- 
ment that  this  utter  depravity  is  confined  to  the  unin- 
structed  poor,  and  that  he  would  find  a  different  state  of 
things  in  tlie  higher  ranks:  but  there  he  finds  unbridled 
profligacy.  5.  they  have  kno-»vn— ratlier,  "they  must 
know."  The  prophet  supposes  it  as  probable,  considering 
their  position,  but  these— I  found  the  very  reverse  to  be 
tlie  case,  burst  .  ,  ,  bonds- set  God's  law  at  defiance 
(Psalm  2.  3).  O.  Hon  .  .  ,  wolf  .  ,  ,  leopard— the  strong- 
est, the  most  ravenous,  and  the  swiftest,  respectively,  of 
beasts:  illustrating  the  formidable  character  of  the  Baby- 
lonians, of  the  evenings — others  not  so  well  translate, of 
the  deserts.  The  plural  means  that  It  goes  forth  every  eve- 
ning to  seek  Its  prey  (Psalm  104.  20;  Habakkuk  1.  8;  Zeph- 
aniah 3.  3).  leopard  .  ,  ,  -^vatch  ,  .  ,  cities— (Hosea  13.  7.) 
It  shall  He  In  wait  about  their  cities.  7.  It  would  not  be 
consistent  with  God's  holiness  to  let  such  wickedness 

511 


Judgments  upon  the  Jews  for  Impiety. 


JEREMIAH  VI. 


Zion's  Foes  prepare  War  against  Mr. 


pass  unpunished,     sworn  l>y— (v.  2;   ch.  4.2);  t.  e.,  wor- 
shipped,   no  gods— (Deuteronomy  32.  21.)    fed  ...  to  the 
full— so  the  Kiri  {Hebrew  Margin)  reads.    God's  bounti- 
fulness  is  contrasted  with  their  apostasy  (Deuteronomy  32. 
lo).    Prosperity,  tlie  gilt  of  God,  designed  to  lead  men  to 
Him,  often  produces  the   opposite  efifect.     The  Hebrew 
Chetib  (icxt)  reads:  "I  bound  them  (to  me)  by  oath,"  viz., 
In  tlie  marriage  covenant,  se&led  at  Sinai  between  God  and 
Israel;  in  contrast  to  which  stands  their  "adultery:"  the 
antilhe.sis  t'avoiuvs  this,    adultery  .  .  .  Harlots'  Uonses— 
spirilually:  idolatry  in  temples  of  idols;  but  literal  pros- 
titution is  also  included,  being  frequently  part  of  idol-wor- 
ship: e.g.,  in  tlie  worship  of  the  Babylonian  Mylitta.    8. 
in  tike   morning- (Isaiah  5.11.)     "llising  early  in  the 
morning"  is  a  phrase  for  unceasing  eagerness  in  any  pur- 
suit;   such  was    tlie   Jews'    avidity  after    idol-worship. 
Maukeu  Iramtates  from  a  difterent  Hebrew  root,  "contin- 
ually wander  to  and  fro,"  inflamed  with  lust  (ch.  2.  23). 
But  English  Version  is  simpler  (cf.  ch.  13.  27 ;  Ezekiel  22. 11). 
9.  (Ver.  29 ;  cli.  9.  9 ;  44.  22.)    10.  Abrupt  apostrophe  to  the 
Babylonians,  lo  take  Jerusalem,  but  7iot  to  destroy  the  na- 
tion utterly  (i\'o^e,  ch.  4.  27).    liatUenients— rather,  tendrils 
[MauuerJ:  the  state  being  compared  to  a,  vine  (ch.l2. 10), 
the  stem  of  wliicli  was  to  be  spared,  while  the  tendrils  (the 
chief  men)  were  to  be  removed.  11.  (Ch.  3.  20.)  la.  belied— 
denied.    It  is  not  lie— rather,  "  (Jehovah)  is  not  He,"  i.  e., 
the  true  and  only  God   (ch.  14.  22;    Deuteronomy  32.  39; 
Isaiah  43.  10, 13).    By  their  idolatry  they  virtually  denied 
Him.  Or,  referring  to  what  follows,  and  to  v.  9,  "(Jehovah) 
is  not,"  viz.,  about  to  be  the  punisher  of  our  sins  (cli.  14. 13; 
Isaiah  28. 15).    13.  Continuation  of  tlie  unbelieving  lan- 
guage of  tlie  Jews,    tlie  prophets- who  ,  rophesy  punish- 
ment coming  on  us.  tUe  word— the  Holy  Spirit,  ivho  speaks 
through  true  prophets,  is  not  in  them.     [Mauker.]    Or 
else,  "There  is  no  word  (Divine communication)  in  them" 
(Hosea  1.  2)  [Rosenmullek].    thus,  &c. — their  ill-omened 
I)ropliecies  shall  fall  on  themselves.    14.  ye  ,  .  .  thy  .  .  . 
this  people— He  turns  away  from  addressing  the  people 
lo  the  prophet;  implying  that  He  puts  them  to  a  distance 
from  Him,  and  only  communicates  with  them  through 
his  prophet  (v.  19).    fire.  ,  .  .  wood — Thy  denunciations 
of  judgments  shall  be  fulfilled,  and  shall  consume  them  as 
flre  does  wood.    In  ch.  23.  29  it  is  the  penetrating  energy  of 
tire  which  is  the  point  of  comparison.    15.  (Ch.  1.  15;  6.22.) 
Alluding  to  Deuteronomy  28.  49,  &c.    Israel— i.  e.,  Judah. 
mighty  —  from  an  Arabic  root,  enduring.      The  fourfold 
repetition  of  "  nation"  heightens  the  force,  ancient— The 
Chaldeans  came  originally  from  the  Carduchian  and  Ar- 
menian mountains  north  of  Mesopotamia,  whence  they 
immigrated  into  Babylonia;  like  all  mountaineers,  they 
were  brave  and  hardy  (Note,  Isaiah  23. 13).    language  .  .  . 
Unowest  not— Isaiah  36.  11  shows  that  Aramaic  was  not 
understood  by  the  multitude,  but  only  by  the  educated 
classes.    [Maurek.]    Henderson  I'efers  it  to  the  ortf/inat 
language   of  the   Babylonians,  which,  he    thinks,  they 
lirought  with  them  from  their  native  hills,  akin  to  the 
Persic,  not  to  the  Aramaic,  or  any  other  Semitic  tongue, 
the  parent  of  the  modern  Kurd.     16.  open  sepulchre — 
(Cf.  Psalm  0.9.)     Their  quiver  is  all-devouring,  as  the 
grave  opened  to  receive  the  dead :  as  many  as  are  the  ar- 
rows, so  many  ai"e  the  deaths.    17.  (Leviticus  26.  16.)    18. 
(Ver.  10;  ch.  4.  27.)    Kevertheless— iVo<  even  in  those  days 
of  judgments,  God  will  not  utterly  exterminate  His  peo- 
ple.   19.  Retribution  in  kind.    As  ye  have  forsaken  me 
(ch.  2. 13),  so  shall  ye  be  forsaken  by  me.  As  ye  have  served 
strange  (foreign)  gods  in  your  land,  so  shall  ye  serve 
strangers  (foreigners)  in  a  land  not  yours.    Cf.  the  similar 
retribution  in  Deuteronomy  28.  47,48.    31.  eyes,  .  .  .  and 
e.xrs,  antd— translate,  "and  yet"  (cf.  Deuteronomy  29.  4; 
Isaiah  6.  9).     Having  powers  of  perception,  they  did  not 
use  them:  still  they  were  responsible  for  the  exercise  of 
them.   3'3.  sand— though  made  up  of  particles  easily  shift- 
ing about,  I  render  it  sufficient  to  curb  the  violence  of  the 
sea.    Such  is  your  monstrous  perversity,  that  the  raging, 
senseless  sea  sooner  obeys  me,  than  ye  do  who  profess  to 
be  intelligent  [Calvin]  (Job  26. 10;  38.10,  11;  Proverbs  8. 
29;  Revelation  15.  4).    33.  (Ch.'6.  28.)    24.  rain  .  .  .  former 
. .  latter— the  "former"  falls  from  the  middle  of  October 
512 


to  the  beginning  of  December.  The  "  latter,"  or  spring 
rain  in  Palestine,  falls  before  harvest  In  March  and  April, 
and  is  essential  for  ripening  the  crops  (Deuteronomy  11. 
14;  Joel  2.23).  -vveeks  of .  .  .  harvest — the  seven  weeks 
between  passover  and  pentecost,  beginning  on  the  16th  of 
Nisan  (Deuteronomy  16. 9).  By  God's  special  providence 
no  rain  fell  in  Palestine  during  the  harvest  weeks,  so  that 
harvest  work  went  on  without  interruption  (see  Genesis 
8.  22).  35.  National  guilt  had  caused  the  suspension  of 
these  national  mercies  mentioned  in  v.  24  (cf.  ch.  3.  3).  36. 
(Proverbs  1. 11, 17, 18;  Habakkuk  1. 15.)  as  he  that  setteth 
snares— rather,  "  as  fowlers  crouch."  [Maueer.]  trap — 
tit.,  destruction:  the  instrument  of  destruction,  catch 
men— not  as  Peter,  to  save  (Luke  5.  10),  but  to  destroy 
men.  37.  full  of  deceit — full  of  treasures  got  by  deceit. 
rich— (Psalm  73.  12, 18-20.)  38.  shine— the  efTect  of  fatness 
on  the  skin  (Deuteronomy  32.  15).  They  live  a  life  of  self- 
indulgence,  overpass  .  .  .  the  wicked — exceed  even  the 
Gentiles  in  wickedness  (cli.  2.  33;  Ezekiel  5.6,  7).  judge 
not  .  .  ,  fatherless — (Isaiah  1.  23).  yet  .  .  .  prosper — (Ch, 
12. 1.)  39.  (Ver.  9;  Malachi  3.  5.)  30.  (Ch.  23.  14;  Hosea  6w 
10.)  31.  bear  rule  by  their  meaxka— lit.,  according  to  their 
hands,  i.  e.,  under  their  guidance  (1  Chronicles  25.  3).  As  a 
sample  of  the  priests  lending  themselves  to  the  deceits  of 
the  false  prophets,  to  gain  influence  over  the  people,  see 
ch.  29.  24-32.  love  to  have  it  so— (Micah  2, 11.)  end  there- 
of—the  fatal  issue  of  this  sinful  course,  when  Divine  judg- 
ments shall  come. 

CHAPTER    VI. 

Ver.  1-30.  Zion's  Foes  prepare  War  against  her: 
HER  Sins  are  the  cause,  l.  Benjamin— Jerusalem  was 
situated  in  the  tribe  of  Benjamin,  which  was  here  separ- 
ated from  that  of  Judah  by  the  valley  of  Hinnom.  Though 
it  was  inhabited  partly  by  Benjamites,  partly  by  men  of 
Judah.  he  addresses  the  former  as  being  his  own  country- 
men, blo-w  .  .  .  trumpet  . ,  .  Teltoa — Tikehu,  Tekoa  form 
a  play  on  sounds.  The  birth-place  of  Amos.  Beth-liac- 
cerem— meaning  in  Hebrew,  vineyard-house.  It  and  Tekoa 
were  a  few  miles  south  of  Jerusalem.  As  the  enemy  came 
from  the  north,  the  inhabitants  of  the  surrounding  coun- 
try would  naturally  flee  southwards.  The  flre-signal  on 
the  hills  gave  warning  of  danger  approaching.  3. 
likened— rather,  "I  lay  waste."  Lit.,  "O  comely  and 
delicate  one,  I  lay  waste  the  daughter  of  Zion,"  i.  e.,  thee. 
So  Zechariah  3.  9,  "  before  Joshua,"  i.  e.,  before  thee. 
[Maurer.]  3.  shepherds  —  hostile  leaders  with  their 
arifeies  (ch.  1. 15 ;  4. 17 ;  49. 20 ;  50. 45).  feed— They  shall  con- 
sume each  one  all  that  is  near  him;  lit.,  "his  hand,"  i.  e., 
the  ptoce  which  he  occupies  (Numbers  2. 17;  Note,  Isaiah 
56.  5).  4,  5.  The  invading  soldiers  encourage  one  another 
to  the  attack  on  Jerusalem.  Prepare — lit..  Sanctify  war, 
i.  e..  Proclaim  it  formally  with  solemn  rites;  the  invasion 
was  solemnly  ordered  by  God  (cf.  Isaiah  13.  3).  at  noon— 
the  hottest  part  of  the  day  when  attacks  were  rarely  made 
(ch.  15. 8 ;  20. 16).  Even  at  this  time  they  wished  to  attack, 
such  is  tlieir  eagerness.  >voe  unto  us — The  words  of  the 
invaders,  mourning  the  approach  of  night  which  would 
suspend  their  hostile  operations;  still,  even  in  spite  of 
the  darkness,  at  night  they  renew  the  attack  (v.  5).  6.  cast 
— Hebrew,  pour  out;  referring  to  the  emptying  of  the  bas- 
kets of  earth  to  make  the  mound,  formed  of  "trees"  and 
earth-work,  to  overtop  the  city  walls.  The  "trees"  were 
also  used  to  make  warlike  engines  with,  this— pointing 
the  invaders  to  Jerusalem,  visited  —  i.  e.,  punished. 
wholly  oppression — or  join  "wholly"  with  "visited," 
i.  c.,  she  is  altogether  (in  her  whole  extent)  <o  be  punished. 
[Maurer.]  7.  fountain — rather,  a  well  dug,  from  which 
water  springs;  distinct  from  a  natural  spring  or  fountain. 
casteth  out — causeth  to  flow  ;  lit.,  causeth  to  dig,  the  cause 
being  put  for  the  eflfect  (2  Kings  21. 16,  24;  Isaiah  57.  20). 
me— Jehovah.  8.  Tender  appeal  in  the  midst  of  threats. 
depart  —  Hebrew,  "be  torn  away;"  Jehovah's  affection 
making  Him  unwilling  to  depart;  His  attachment  to  Je- 
rusalem was  such  that  an  effort  was  needed  to  tear  him- 
self from  it  (Ezekiel  23.  18;  Hosea  9.  12;  11.  8).  9.  The 
Jews  are  the  grapes,  their  enemies  the  unsparing  gleaners. 


The  Prophet  Lamentelh  the  Judgmentt 


JEREMIAH  VII. 


of  Ood  because  of  the  People's  Sint. 


turn  back  .  .  .  hand— again  and  again  bring  freslily- 
gatliered  handfuls  to  the  baskets ;  referring  to  the  re- 
peated carrying  away  of  captives  to  Babylon  (ch.  52.  28-30; 
2  Kings  24.  14;  25.11).  10.  ear  is  unclrcumclsed  —  closed 
against  the  precepts  of  God  by  the  foreskin  of  carnality 
(Leviticus  26.  41;  Ezekiel  44.  7;  Acts  7.  51).  word  .  .  .  re- 
proachi— (Ch.  20.  8.)  11.  fury  ot .  .  .  Lord— His  denun- 
ciations communicated  to  the  prophet  against  Judah. 
■weary  witli  Holding  In  —  (Ch.  20.9.)  I  will  ponr — or 
else  imperative:  the  command  of  God  (see  v.  12),  "Pour 
It  out."  [Mauker.]  aged  . . .  full  of  days— The  former 
means  one  becoming  old;  the  latter  a  decrepit  old  man 
[Maurer]  (Job  5.26;  Isaiah  65.20).  13.  The  very  punish- 
ments threatened  by  Moses  in  the  event  of  disobedience 
to  God  (Deuteronomy  28.  30).  turned  — transferred.  13. 
(Ch.  8. 10;  Isaiah  56. 11;  Mieah  3. 11.)  14.  hurt— the  spirit- 
ual wound,  slightly— as  if  it  were  but  a  slight  wound ;  or, 
in  J.  slight  manner,  pronouncing  all  sound  where  there  is 
no  soundness,  saying  —  viz.,  the  prophets  and  priests 
(t).  lc>).  Whereas  they  ought  to  warn  the  people  of 
ImpenJing  judgments  and  the  need  of  repentance,  they* 
say  the,e  is  nothing  to  fear,  peace — including  soundness. 
All  is  sound  in  the  nation's  moral  state,  so  all  will  he  peace 
as  to  its  t/oliticat  state(ch.  4. 10;  8. 11;  14. 13;  23. 17;  Ezekiel 
13.  5, 10 ;  2-.  28).  .  .5.  Rosenmuller  traiulates, "  They  ought 
to  have  be^n  ashamed,  because,'.'  &c.,  "but,"  &c. ;  the  He- 
brew verb  ,<ften  expressing,  not  the  action,  but  the  duty  to 
perform  it  ^Genesis  20. 9 ;  Malachi  2.  7).  Maxjrer  translates, 
"Tliey  siiai'  oe  put  to  shame,  for  they  commit  abomina- 
tion; nay  (the  prophet  correcting  himself),  there  is  no 
shame  in  th»m"  (ch,  3.  3;  8. 12;  Ezekiel  3.  7;  Zephaniah  3. 
5).  them  that  fall— they  shall  fall  with  the  rest  of  their 
people  who  are  doomed  to  fall,  i.  e„  I  will  now  cease  from 
words;  I  will  execute  vengeance.  [Calvin.]  16.  Image 
from  travellers  who  have  lost  their  road,  stopping  and 
Inquiring  which  is  the  right  way  on  which  they  once  had 
been,  but  from  which  they  have  wandered,  old  paths- 
Idolatry  and  apostasy  are  the  modern  way;  the  worship 
of  God  the  old  way.  Evil  is  not  coeval  with  good,  but  a 
modem  degeneracy  from  good.  The  forsaking  of  God  is 
not,  in  a  true  sense,  a  ".way  cast  up"  at  all  (ch.  IS.  15; 
Psalm  139.  34;  Malachi  4.  4).  rest— (Isaiah  28. 12;  Matthew 
11.  29.)  17.  ivatchmen— prophets,  whose  duty  it  was  to 
announce  impending  calamities,  so  as  to  lead  the  people 
to  repentance  (Isaiah  21. 11 ;  58. 1 ;  Ezekiel  3. 17 ;  Habakkuk 
2.1).  18.  congregation— parallel  to  "nations;"  it  tliere- 
fore  means  the  gathered  peoples  who  are  invited  to  be  wit- 
nesses how  great  is  the  perversity  of  the  Israelites  (v.  16, 
17),  and  that  they  deserve  the  severe  punishment  abAit 
to  be  inflicted  on  them  (v.  19).  >vhat  is  among  them— 
what  deeds  are  committed  by  the  Israelites  (v.  16,  17). 
[Mattrer.]  Or,  "  what  punishments  are  about  to  be  in- 
flicted on  them."  [Calvin.]  19.  (Isaiah  1.  2.)  fruit  of 
.  ,  .  thoughts— (Proverbs  1,  31.)  nor  to  my  law^,  but  re- 
jected ii^-lit.,  "and  (as  to)  my  law  they  have  rejected  it." 
The  same  construction  occurs.  Genesis  22.  24.  ao.  Lit., 
"To  what  purpose  is  this  tome,  that  incense  cometh  to 
me?"  incense  .  .  .  cane— (Isaiah 43. 24 ;  60. 6.)  Noexternal 
services  are  accepted  by  God  witliout  obedience  of  the 
heart  and  life  (ch.  7.  21 ;  Psalm  50.  7-9;  Isaiah  1.  11;  Micah 
6.  6,  &c.).  sweet  .  ,  .  sweet— antithesis.  Your  sweet  cane 
is  not  sweet  to  me.  The  calamus.  %\.  stumbling-blocks 
—instruments  of  the  Jews'  ruin  (cf.  Matthew  21.44;  Isaiah 
«.  14 ;  1  Peter  2. 8).  God  Himself  ("  I")  lays  them  before  the 
reprobate  (Psalm  69.  22;  Romans  1.  28;  11.  9).  fathers  .  .  . 
sons  .  .  .  neighbomr  .  .  .  friend  —  indiscriminate  ruin. 
3!8.  north  .  .  .  sides  of  the  earth  —  The  ancients  were 
little  acquainted  with  the  north;  therefore  it  Is  called  the 
remotest  rcgimis  (as  the  Hebrew  for  "sides"  ought  to  be 
translated,  see  JVote,  Isaiah  14,  13)  o/  the  earth.  The  Chal- 
dees  are  meant  (ch.  1, 15;  5.  15),  It  is  striking  that  the 
very  same  calamities  which  the  Chaldeans  had  inflicted 
on  Zion  are  threatened  as  the  retribution  to  be  dealt  in 
turn  to  themselves  by  Jehovah  (ch.  50.  41-43).  33.  like 
the  sea— (Isaiah  5.  30.)  as  men  for  -war- not  that  they 
were  like  warriors,  for  they  were  warriors  ;  but  "  arrayed 
most  perfectly  as  warriors."  [Maurer.]  34.  fan»e  thereof 
—the  report  of  them.  3*.  He  addresses  "  the  daughter  ot 
33 


Zion"  (u.  23);  caution  to  the  citizens  of  Jerusalem  not  to 
expose  themselves  to  the  enemy  by  going  outside  of  the 
city  walls,  sword  of  the  enemy— lit.,  there  is  a  sword  to 
the  enemy ;  the  enemy  hath  a  sword.  36.  w^allo^v  ,  ,  ,  In 
ashes— (Ch.  25, 34 ;  Micah  1. 10.)  As  they  usually  in  mourn- 
ing only  "cast  ashes  on  the  head,"  wallowing  in  them 
means  something  more,  viz.,  so  entirely  to  cover  one's 
self  with  ashes  as  to  be  like  one  who  had  rolled  in  them 
(Ezekiel  27,  30),  as  for  an  only  son— (Amos  8, 10;  Zech- 
ariah  12.  10,)  lamentation— ;«.,  lamentation  expressed 
by  beating  the  breast.  37.  tower  ,  .  .  fortress— <ch,  1. 18), 
rather,  "an  assayer  (and)  explorer."  By  a  metaphor 
from  metallurgy  in  v.  27-30,  Jehovah,  in  conclusion,  con- 
firms the  prophet  in  his  office,  and  the  latter  sums  up 
the  description  of  the  reprobate  people  on  whom  he  had 
to  work.  The  Hebrew  for  "assayer"  {English  Version 
"  tower")  is  from  a  root  to  try  metals,  "  Explorer"  {Eiiglish 
Fer*ion,  "  fortress")  is  from  an  Arabic  root,  keen-sighted  ; 
or  a  Hebrew  root,  cutting,  i.e.,  separating  the  metal  from 
the  dross,  [Ewald.]  Gesenius  translates  as  English  Ver- 
sion, "fortress,"  which  does  not  accord  with  the  previous 
"  assayer,"  38.  grievous  revolters— Zi<.,  contumacious  of 
the  contumacious,  i,  e.,  most  contumacious,  the  Hebrew  mode 
of  expressing  a  superlative.  So  "the  strong  among  the 
mighty,"  i.  e.,  the  strongest  (Ezekiel  32,  21),  See  ch.  5. 
23;  Hosea  4,  16,  walking  >vith  slaiiders— <ch,  9,  4.) 
"  Going  about  for  the  purpose  of  slandering,"  [Maurer.] 
brass,  &c. — i.e.,  copper.  It  and  "iron"  being  the  baser 
and  harder  metals  express  the  debased  and  obdurate 
character  of  the  Jews  (Isaiah  48,  4;  60, 17),  39.  bellow^a 
.  .  ,  burned — so  intense  a  heat  is  made  that  the  very  bel- 
lows are  almost  set  on  fire,  Rosenmuller  translates  not 
so  well  from  a  Hebrew  root,  "pant"  or  "snort,"  referring 
to  the  sound  of  the  bellows  blown  hard,  lead— employed 
to  separate  the  baser  metal  from  the  silver,  as  quicksilver 
is  now  used.  In  other  words,  the  utmost  pains  have  been 
used  to  purify  Israel  in  the  furnace  of  affliction,  but  in 
vain  (ch,  5,  3 ;  1  Peter  1,  7,)  consumed  of  the  fire — In  the 
Chetib  or  Hebrew  text,  the  "  consumed"  is  supplied  out  of 
the  previous  "  burned,"  Translating  as  Rosenmuller, 
"pant,"  this  will  be  inadmissible;  and  the  JiTeiH  {Hebrew 
TTuirgin)  division  of  the  Hebrew  words  will  have  to  be 
read,  to  get "  is  consumed  of  the  fire,"  This  is  an  argu- 
ment for  the  translation,  "are  burned."  founder— the 
refiner,  -tvicked  ,  .  ,  not  plucked  a-»vay— answering  to 
the  dross  which  has  no  good  metal  to  be  separated,  the 
mass  being  all  dross,  30.  Reprobate— Silver  so  full  of 
alloy  as  to  be  utterly  worthless  (Isaiah  1.  22),  The  Jews 
were  fit  only  for  rejection. 

CHAPTER   VII. 

"Ver,  1-34,  Chapters  7,-9,  Delivered  in  the  Begin- 
ning OF  Jehoiakim's  Reign,  on  the  occasion  of  some 
Public  Festival,  The  prophet  stood  at  the  gate  of  the 
temple  in  order  that  the  multitudes  from  the  country 
might  hear  him.  His  life  was  threatened,  it  appears  from 
ch.26.1-9,  for  this  prophecy, denouncing  the  fate  of  Shiloh 
as  about  to  befall  the  temple  at  Jernsalem.  The  prophecy 
given  in  detail  here  is  summarily  referred  to  there.  After 
Josiah's  death  the  nation  relapsed  into  idolatry,  through 
Jehoiakim's  bad  influence;  the  worship  of  Jehovah  was, 
however,  combined  with  it  (v.  4, 10).  3.  the  gate — i.  e.,  the 
gate  of  the  court  of  Israel  within  that  of  the  women. 
Those  whom  Jeremiah  addresses  came  through  the  gate 
leading  into  the  court  of  the  women,  and  the  gate 
leading  into  the  outer  conrt,  or  court  of  the  Gentiles 
("these  gates").  3.  cause  you  to  dwell— permit  you  sliil 
to  dwell  (ch,  18, 11;  26.  13).  4.  The  Jews  falsely  thought 
that  because  their  temple  hatl  been  chosen  by  Jehovah  as 
Hispeculiar  dwelling,  it  could  never  be  destroyed.  Men 
think  that  ceremonial  observances  will  supersede  the 
need  of  holiness  (Isaiah  4v8,  2;  Micah  3,  11),  The  triple 
repetition  of  "the  temple  of  Jehovah"  expresses  the 
intense  confidence  of  the  Jews  (see  ch,  22,  29;  Isaiali  6.  3). 
these— the  temple  buildings  which  the  prophet  points  to 
with  his  finger  {v.  2).  5.  Foi^-But,  [Maurer.]  Judgment 
—justice  (ch.  22.  3).    this  place— this  city  and  land  (v.  7). 

513 


The  People  Th'eatened  for  Idolatry. 


JEREMIAH  VIII. 


They  are  Exhorted  to  Mourn  for  Sins. 


to  your  Ixitrt— so  v.  19;  "to  the  confusion  of  their  own 
laces"  (ch.  13.  10;  Proverbs  8.  36).    7.  The  apodosis  to  the 
"if  .  .  .  if"  (i'.  o,  6).    to  dwell— to  continue  to  dwell,    for 
ever  and  ever— joined  with  "  to  dwell,"  not  with  the  words 
"gave  to  your  fathers"  (cf.  ch.  3.  J8;  Deuteronomy  4.40). 
8.  tUat  cannot  profit^MAUKEB  translates,  "  so  that  you 
profit  nothing"  (see  v.  4;  ch.  5.  31.)    9, 10.  "Will  ye  steal, 
&c.,and  then  come  and  stand  before  me?"    ivhom  ye 
know  not— Ye  have  no  grounds  of  "knowing"  that  they 
:ire  gods ;  but  I  have  manifested  my  Godhead  by  my  law, 
by  benefits  conferred,  and  by  miracles.    This  aggravates 
their  crime.    [Calvix.J    (Judges  5.  8.)    10.  And  come— 
And  yet  come  (Ezekiel  23.  39).     we  are  delivered— wz., 
from  all  impending  calamities.    In  spite  of  the  prophet's 
threats,  wc  have  nothing  to  fear ;  we  have  offered  our  sac- 
Tiflces,  and  therefore  Jehovah  will  "deliver"  us.    to  do 
all  tliese  abominations— fiz.,  those   enumerated  {v.  9). 
These  words  are  not  to  be  connected  with  "we  are  de- 
livered," but  thus :  "  Is  it  with  this  design  that  ye  come  and 
stand  before  me  in  this  house,"  in  order  that  having  of- 
fered your  worthless  sacrifices  ye  may  be  taken  into  my 
favour  and  so  do  all  these  abominations  (v.  9)  with  im- 
punity?   [Maukek.]    11.  den  of  robbera— Do  you  regard 
my  temple  as  being  what  robbers  make  their  den,  viz.,  an 
asylum  wherein  ye  may  obtain  impunity  for  your  abom- 
inations {v.  10)  ?   seen  itr— viz.,  that  ye  treat  my  house  as  if 
It  were  a  den  of  thieves.    Jehovah  implies  more  than  is 
expressed,  "I  have  seen  and  will  punish  it"  (Isaiah  56.7; 
Matthew   21.  13).     la.   my   place  ...  in   Sliiloli— God 
caused  His  tabernacle  to  be  set  up  in  Shlloh  in  Joshua's 
days  (Joshua  18. 1 ;  Judges  18.  31).    In  Eli's  time  God  gave 
the  ark,  which  had  been  at  Shlloh,  Into  the  hands  of  the 
Philistines  (ch.  26.  6;  1  Samuel  4. 10, 11;  Psalm  78.  55-61). 
Shlloh  was  situated  between  Bethel  and   Shechem   in 
Ephraim.     at  tlie  ftrstr— implying  that  SJdloh  exceeded 
the  Jewish  temple  In  antiquity.    But  God's  favour  is  not 
tied  down  to  localities  (Acts  7.  44).    my  people  Israel- 
Israel  was  God's  people,  yet  He  spared  it  not  when  rebel- 
lious: neither  will  He  spare  Judah,  now  that  It  rebels, 
though  heretofore  it  has  been  His  people.    13.  rising; 
.  .  .  early— implying  unwearied  earnestness  In  solicit- 
ing them  (v.  2.5;  ch.  11. 17;  2  Chronicles  36. 15).    14.  I  gave 
—and  I  therefore  can  revoke  the  gift  (for  it  is  still  mine, 
Leviticus  25.  23),  now  that  ye  fail  in  the  only  object  for 
which  it  was  given, the  promotion  of  my  glory.    SUlloh— 
as  I  ceased  to  dwell  there,  transferring  my  temple  to  Je- 
rusalem;   so  I  will  cease   to   dwell  at   Jerusalem.     15. 
your  bretliren— children  of  Abraham,  as  much  as  you. 
whole  seed  of  Epliraim — They  were  superior  to  you  in 
numbers  and  power:  they  were  ten  tribes:  ye  but  two. 
"Ephraim,"  as  the  leading  tribe,  stands  for  the  whole  ten 
tribes  (2  Kings  17.  23;  Psalm  78.  67,  68).    16.  When  people 
are  given  up  to  judicial  hardness  of  heart,  intercessory 
prayer  for  them  is  unavailing  (ch.  11. 14;  14.  11;  15. 1;  Ex- 
odus 82. 10;  1  John  5. 16).    IT.  Jehovah  leaves  It  to  Jere- 
miah himself  to  decide,  is  there  not  good  reason  that 
prayers  should  not  be  heard  in  behalf  of  such  rebels  ?    18. 
children  .  .  .  fathers  .  .  .  wompn— not  merely  isolated 
individuals  practised  idolatry:  young  and  old,  men  and 
women,  and  whole  families,  contributed  their  jolntefforts 
to  promote  it.    Oh  that  there  were  the  same  zeal  for  the 
worship  of  God  as  there  is  for  error  (ch.  44. 17, 19;  19. 13)! 
cakes  .  .  .  queen  of  lieavcn — Cakes  were  made  of  honey, 
fine  flour,  &c.,  in  a  round  flat  shape  to  resemble  the  disc 
of  the  moon,  to  which  they  were  offered.    Others  read  as 
Margin, "  the  frame  of  heaven,"  t.  e.,  the  planets  generally ; 
BO  LXX.  here;  but  elsewhere  LXX.  translate,  "queen  of 
heaven."    The  Phoenicians  called  the  moon  Ashtoreth  or 
Aslarte:  the  wife  of  Baal  or  Moloch,  the  king  of  heaven. 
The  male  and  female  pair  of  deities  symbolized  the  gen- 
erative powers  of  nature;  hence  arose  the  introduction 
of  prostitution  in  the  worship.     The  Babylonians  wor- 
shipped her  as  Mylitta,  i.  e.,  generative.    Our  Monday,  or 
Moon-day,  indicates  the  former  prevalence  of  moon-wor- 
ship (y^ote,  Isaiah  65. 11).    that  they  may  provoke  me— 
implying   design:   in   worshipping    strange   gods    they 
seemed  as  if  purposely  to  provoke  Jehovah.    19.    Is  it  me 
that  they  provoke  to  anger?     Is  it  not  themselves*   Ac. 
514 


(Deuteronomy  32. 16, 21;  Job  35.  6,  8;  Proverbs  8.  36).    80. 
beast  .  .  .  trees  .  .  .  ground— Why  doth  God   vent  His 
fury  on  these  7    On  account  of  man,  for  whom  these  were 
created,  that  the  sad  spectacle  may  strike  terror  into  him 
(Romans  8.  20-22).   31.  Put  .  .  .  burnt  oflTerlngsunlo  .  .  . 
sacriflces  .  .  .  eat  flesh — Add  the  former  (which  the  law 
required  to  be  wholly  burnt)  to  the  latter  (which  were 
burnt  only  in  jjarO,  and  "eat  flesh,"  even  off  the  holocausts 
or  burnt  offerings.   As  far  as  I  am  concerned,  saith  Jeho- 
vah, you  may  do  with  one  and  the  otlier  alike.    I  will  have 
neither  (Isaiah  1. 11 ;  Hosea  8. 13 ;  Amos  5.  21,  22).    33.  Not 
contradicting  the  Divine  obligation  of  the  legal  sacriflces. 
But,  "I  did  not  require  sacriflces,  unless  combined  with 
moral  obedience"  (Psalm  50.8;  51.16,17).     The  superior 
claim  of  the  moral  above  the  positive  precepts  of  the  law 
was  marked  by  the  ten  commandments  having  been  de- 
livered first,  and  by  the  two  tables  of  stone  being  de- 
posited alone  in  the  ark  (Deuteronomy  5.  6).   The  negative 
in  Hebrew  often  supplies  the  want  of  the  comparative: 
not  excluding  the  thing  denied,  but  only  implying  the 
prior  claim  of  the  thing  set  in  opposition  to  it  (Hosea  6. 6). 
"  I  will  have  mercy,  and  not  sacrifice  (1  Samuel  15.  22). 
Love  to  God  is  the  supreme  end,  external  observances 
only  means  towards  that  end.    "  The  mere  sacrifice  was 
not  so  much  what  I  comnaanded,  as  the  sincere  submission 
to  ray  will  which  gives  to  the  sacrifice  all  its  virtue." 
[Magee,  Atonement,  note  57.]    33.  (Exodus  15.  26;  19.  5.) 
34,   hearkened  not — They  did  not  give  even  a  partial 
hearing  to  me  (Psalm  81. 11. 12).    Imagination— rather,  as 
Margin,  "the  stubbornness."    back-ward,  Ac— (Ch.  2.  27; 
32.33;    Hosea  4.16.)     35.   rising  .  .  .  early— (r.  13.)     36. 
hardened  .  .  .  neck — (Deuteronomy  31.27;   Isaiah  48.4; 
Acts  7.  51.)    worse  than  their  fathers — (Ch.  16. 12.)    In  v. 
22  He  had  said,  "your  fathers;"   here  He  says,  "their 
fathers;"  the  change  to  the  third  person  marks  growing 
alienation  from  them.   He  no  longer  addresses  themselves, 
as  it  would  be  a  waste  of  words  in  the  case  of  such  hard- 
ened rebels.    37.  Therefore— rather,  "  Though  thou  speak 
.  .  .  yet  they  will  not  hearken"  [Maukek]  (Ezekiel  2.  7), 
A  trial  to  the  prophet's  faith ;  though  he  knew  his  warn- 
ings would  be  unheeded,  still  he  was  to  give  them  in  obe- 
dience to  God.    38.  unto  them— i.  e.,  in  reference  to  them. 
a  nation — the  word  usually  applied  to  the  Gentile  nations 
is  here  applied  to  the  Jews,  as  being  cast  off  and  classed 
by  God  among  the  Gentiles,    nor  receiveth  correction — 
(Ch;  5.  3.)    trutli  .  .  .  perished— (Ch.  9.  3.)    39.  Jeremiah 
addresses  Jerusalem  under  the  figure  of  a  woman,  who, 
in  grief  for  her  lost  children,  deprives  her  head  of  its  chief 
ornament,  and  goes  up  to  the  hills  to  weep  (Judges  11.  37, 
38;    Isaiah  15.2).     hair— fiowing  locks,  like  those- of  a 
Nazarite.    high  places— the  scene  of  her  idolatries  is  to 
be  the  scene  of  her  mourning  (ch.  3.  21).    generation  of 
his  wratli— the  generation  with  which  he  is  wroth.    So 
Isaiah  10.6;   "the  people  of  my  wrath."     30.  set  their 
abominations  in  tlie  house— (Ch.  32.  34 ;  2  Kings  21.  4,  7 ; 
23. 4 ;  Ezekiel  8. 5-14.)   31.  high  places  of  Tophet— i/i€  altars 
[Horsley]  of  Tophet;  erected  to  Moloch,  on  the  heights 
along  the  south  of  the  valley  facing  Zion.   -burn  .  .  .  sons 
— (Psalm  106.  38.)    commanded  .  .  .  not— put  for,  "  I  for- 
bad expressly  "  (Deuteronomy  17. 3;  12.  31).    See  ch.  2.  23 ; 
Isaiah  30.  33 ;  Notes.    33.  valley  of  slaughter— so  named 
because  of  the  great  slaughter  of  the  Jews  about  to  take 
place  at  Jerusalem :  a  just  retribution  of  their  sin  in  slay- 
ing their  children  to  Moloch  in  Tophet.  no  place — no  room, 
viz.,  to  bury  in,  so  many  shall  be  those  slain  by  the  Chal- 
deans (ch.  19.  11 ;  Ezekiel  6.  5).    33.  fray— scare  or  frighten 
(Deuteronomy  28.  26).    Typical  of  the  last  great  battle  be- 
tween the  Lord's  host  and  the  apostasy  (Revelation  19. 17, 
18,  21).    34.  Referring  to  the  joyous  songs  and  music  with 
which  the  bride  and  bridegroom  were  escorted  in  the  pro- 
cession to  the  home  of  the  latter  from  that  of  the  former; 
a  custom  still  prevalent  in  the  East  (ch.  16.  9;  Isaiah  24, 
7,8;  Revelation  18.23). 

CHAPTER    VIII. 

Ver.  1-22.  The  Jews'  coming  Punishment;  their  Uni- 

VKKSAL    AND    INCURABLE    IMPENITENCE.      1.    The   ViCtO- 


The  Prophet  Upbraideth  the  Jews, 


JEREMIAH  IX. 


and  Lamentelh  their  Manifold  Sint, 


rious  Babylonians  were  about  to  violate  the  sanctuaries 
or  the  dead  in  search  of  plunder;  for  ornaments,  treas- 
ures, and  insignia  of  royalty  were  usually  buried  with 
kings.    Or  rather,  tlieir  purpose  was  to  do  the  greatest  dis- 
itonour  to  the  dead  (Isaiah  1-1.  19).    iJ.  spread  .  .  .  before 
thesuMj&c— retribution  in  kind.    The  very  objects  which 
received    their   idolatries   shall    unconcernedly  witness 
their  dishonour,    loved  .  .  .  sewed  . .  .  nftcr  .  .  .  -ivalUed 
.  .  .  sought  .  .   .   -^vorslilpped— words  are  accumulated, 
as  if  enough  .could  not  be  said  fully  to  express  the  mad 
fervour  of  their  idolatry  to  the  heavenly  host  (2  Kings  23. 
5).    nor  .  .  .  burled— (Ch.  22.  19.)    dung— (Ch.  9.  22;  Psalm 
83. 10.)    3.  Tlie  survivors  sliall  be  still  worse  off'  than  the 
dead  (Job  .S.  21,  22 ;  Revelation  9.  (J),    wlilcli  remain  In  all 
tUe  places— "in  all  places  of  them  that  remain,  whither 
I,"  &c.,i.e.,  in  all  places  whither  I  have  driven  them  that 
remain.    [Maurek.]   *•  "  Is  it  not  a  natural  instinct,  that 
if  one  falls,  he  rises  again;  if  one  turns  away  (i.  e.,  wander 
from  the  way),  he  will  return  to  tlie  point  from  which  he 
wandered?    Why  then  does  not  Jerusalem  do  so?"    He 
plays  on  the  double  sense  of  return;  literal  and  meta- 
phorical  (ch.  3.  12;   4.  1).     5.  sliddeu  .   .   .   backsliding— 
rather,  as  the  Hebretu  is  the  same  as  v.  4,  to  which  this 
verse  refers,  "  turned  aicay  with  a  perpetual  turning  away." 
perpetual- in  contrast  to  the  "  arise"  (rise  again  v.  4).    re- 
fuse to  return— in  contrast  to,  "  shall  he  .  .  .  not  return" 
(d.  4;  cli.  5. 3).    6.  spake  not  aright — i.e.,  not  so  as  peni- 
tently to  confess  that  they  acted  Avrong.    Cf.  what  follows. 
every  one  .  .  .  lils  course — The  Keri  reads  course,  but  the 
Chetib,  courses.    "  They  persevere  in  the  courses  whatever 
they  have  once  entered  on."    Their  wicked  ways  were  di- 
versified,   horse  ruslietli — lit.,  pours  himself  forth,  as  water 
that  has  burst  its  embankment.    The  mad  rapidity  of  the 
war-horse  is  the  point  of  comparison  (Job  39. 19-25).    7. 
Tlie  instinct  of  tlie  migratory  birds  leads  them  with  un- 
failing regularity  to  return  every  spring  from  their  winter 
abodes  in  summer  climes  (Soiig  of  Solomon  2.  12);    but 
God's  people  will  not  return  to  Him  even  when  the  winter 
of  His  wrath  is  past,  and  He  invites  them  back  to  the 
spring  of  his  favour,    in  the  heaven — emphatical.    The 
birds  whose  very  element  is  the  air,  in  which  they  are 
never  at  rest,  yet  show  a  steady  sagacity,  which  God's 
people  do  not.    times— viz.,  of  migrating,  and  of  returning. 
my  people  — this  honourable  title  aggravates  the    un- 
natural perversity  of  the  Jews  towards  their  God.    Uno-w 
not,  &c. — (Ch.  5.  4,  5;  Isaiah  1.  3.)    8.  latv  .  .  .  with  us — 
(Romans  2.  17.)    Possessing  the  law,  on  which  they  prided 
themselves,  the  Jews  might  have  become  the  wisest  of 
nations;    but  bj' their  neglecting  its  precepts,  the  law 
became  given  "in  vain,"  as  far  as  they  were  concerned. 
Dcribes — copyists.     "In   vain"   copies   were   multiplied. 
Maukek  translates,  "The  false  pen  of  the  scribes  hath 
converted  it  (the  law)  into  a  lie."    See  Margin,  which 
agrees  with  Vulgate.    9.  dismayed — confounded,    ■what 
■vriwlom- iti.,  the  wisdom  of  tchat  f  i.  e.,  wisdom,  in  what  re- 
spect f    Tlie  Word  of  tlie  Lord  being  the  only  true  source 
of  wisdom  (Psalm  119.  98-100;  Proverbs  1.  7;  9. 10).    10-12. 
Repeated  from  ch.  6. 12-15.    See  a  similar  repetition,  v.  15; 
cli.  14.  19.    inherit— «t(ccecd  to  the  possession  of  them.    It. 
(Ezekiel  13.  10.)    13.  surely  consume — lit.,  gathering  I  will 
gather,  or  consuming  I  will  consume,    no  grapes  .  .  .  nor 
llgg— (Joel  1.  7 ;  JIatthew  21. 19.)    things  that  I  have  given 
.  .  .  shall  pass  awny— rather,  "  I  will  appoint  to  them 
those  who  shall  overwhelm  (pass  over)  them,"  t.  e.,  I  will 
fiend  the  enemy  upon  them.    [Maurer.]    English  Version 
accords  well  with  the  context:  Though  their  grapes  and 
figs  ripen,  they  shall  not  be  allowed  to  enjoy  them.    14. 
assemble — for  defence,    let  us  be  silent— not  assault  the 
enemy,  but  merely  defend  ourselves  In  quiet,  until  the 
storm  blow  over,    put  us  to  silence — brought  us  to  that 
Gtat«  that  we  can  no  longer  resist  the  foe;  implying  silent 
despair.    ■»vater  of  gall— lit.,  water  of  the  poisonous  plant, 
perhaps  the  poppy  (ch.  9. 15;  23. 15).    15.  Repeated  (ch.  14. 
19).    We  looked  for— owing  to  the  expectations  held  out 
by  the  false  prophets,    health— healing;  t.  c,  restoration 
from  adversity.     16.  his  horses— the  Chaldean's,     was 
heard— the  prophetical  past  for  the  future,    from  Dan- 
bordering  on  Phoealcia.  This  waa  to  be  Nebuchadnezzar's 


route  in  invading  Israel;  the  cavalry  in  advance  of  the 
infantry  would  scour  the  coun  try.  strong  ones— a  poetical 
phrase  for  steeds,  peculiar  to  Jeremiali  (ch.  47.  3;  cf.  ch.  4. 
13,  29;  6.  23).  17.  I— Jehovah,  cockatrices  — basilisks 
(Isaiah  11.  8),  i.  e.,  enemies  whose  destructive  power  no 
means,  by  persuasion  or  otherwise,  can  counteract.  Ser- 
pent-cliarmers  in  the  East  entice  serpents  by  music,  and 
by  a  particular  pressure  on  the  neck  render  them  incapa- 
ble of  darting  (Psalm  58.  4,  5).  18.  (Isaiah  22.  4.)  The 
lamentation  of  the  prophet  for  the  impending  calamity 
of  his  country,  against  sorro-»v — or,  unlh  respect  to  sor- 
row. Mauker  translates,  "Oh  my  exhilaration  as  to  sor- 
row!" i.  e.,  "Oil  that  exliilavation  (comfort,  from  an  Ara- 
bic root,  to  shine  as  tlie  rising  sun)  would  shine  upon  me  as 
to  my  sorrow!"  in  me— within  me.  19.  The  prophet  in 
vision  hears  the  cry  of  the  exiled  Jews,  wondering  that 
God  should  have  delivered  them  up  to  the  enemy,  seeing 
that  He  is  Zion's  king,  dwelling  in  her  (Micah  3. 11).  In 
the  latter  half  of  the  verse  God  replies  that  their  own 
idolatry,  not  want  of  faithfulness  on  His  part,  is  the  cause. 
because  of  tliem  that  dwell  in  a  far  country — rather, 
"from  a  land  of  distances,"  i.  e.,  a  distant  land  (Isaiah  39. 
3).  English  Version  understands  the  cry  to  be  of  the  Jews 
in  their  own  land,  because  of  the  enemy  coming  from  their 
far-off  country,  strange  vanities— foreign  gods.  30.  Pro- 
verbial. Meaning,  One  season  of  hope  after  another  has 
passed,  but  the  looked-for  deliverance  never  came,  and 
now  all  hope  is  gone.  21.  black— sad  in  visage  with  grief 
(Joel  2.  6).  32.  balm — balsam ;  to  be  applied  to  the  wounds 
of  my  people.  Brought  into  Judea  first  from  Arabia 
Felix,  by  the  queen  of  Sheba,  in  Solomon's  time  (JoSE- 
PHUS,  Antiquities  8.  2).  The  opobalsamum of  Pliny;  or  else 
[Bochart]  the  resin  drawn  from  the  terebinth.  It 
abounded  in  Gilead,  east  of  Jordan,  where,  in  conse- 
quence, niany  "physicians"  established  themselves  (ch. 
46.  11;  51.  8;  Genesis  37.  25;  43.  11).  health  .  .  .  recovered 
— the  Hebrew  is  lit.,  lengthening  out  .  .  .  gone  up  ;  hence  the 
long  bandage  applied  to  bind  up  a  Avound.  So  the  Arabic 
also.    [Gesenius.] 

CHAPTEE  IX. 
Ver.  1-26.  Jeremiah's  Lamentation  for  tee  Jews' 
Sins  and  consequent  Punishment.  1.  This  verse  is 
more  fitly  joined  to  tiie  last  chapter,  as  v.  23  in  the  Hebrew 
(cf.  Isaiah  22.  4;  Lamentations  2.  11;  3.  48).  2.  lodging- 
place — A  caravanserai  for  caravans,  or  companies  travel- 
ling in  the  desert,  remote  from  towns.  It  was  a  square 
building  enclosing  an  open  court.  Though  a  lonely  and 
often  filthy  dwelling,  Jeremiah  would  prefer  even  it  to 
the  comforts  of  Jerusalem,  so  as  to  be  removed  from  the 
pollutions  of  the  capital  (Psalm  55.  7,  8).  3.  bend  .  .  . 
tongues  .  .  .  for  lies — ?.  <?.,  with  lies  as  their  arrows;  they 
direct  lies  on  their  tongue  as  their  bow  (Psalm  64.  3,  4). 
not  valiant  for  .  ,  ,  truth— (Ch.  7.  28.)  Maurer  trans- 
lates, "They  do  not  prevail  by  truth"  or  faith  (Psalm  12.  4). 
Their  tongue,  not  faith,  is  their  weapon,  npon  .  ,  .  earth 
— rather,  "in  the  land."  kno-»v  not  me— (Hosea  4. 1.)  4. 
supplant— CfY.,  trip  up  by  the  heel  (Hosea  12. 3).  walk  with 
slanders — (Ch.  6.  28.)  5.  -weary  themselves — are  at  labo- 
rious pains  to  act  perversely.  [Maurer.]  Sin  is  a  hard 
bondage  (Habakkuk  2.  13).  6.  Thine— God  addresses 
Jeremiah,  who  dwelt  in  the  midst  of  deceitful  men. 
refuse  to  knoAV  me — their  ignorance  of  God  is  wilful  (v. 
3;  ch,5. 4,5).  7.  melt .  . .  try  them— by  sendingcalamities 
on  them,  for  ho-iv  shall  I  do — "  What  else  can  I  do  for  the 
sake  of  the  daughter  of  my  people?"  [Maurer]  (Isaiah 
1.  25;  Malachi  3.  3).  8.  tongue  .  .  .  arrows  shot  out — 
rather,  "a  murdering  arrow"  [Maurer]  (v,  3).  speaketh 
peaceably.  .  .  inheort.  .  .  layeth  .  .  .  tvalt— layeth  his 
ambush.  [Henderson.]  (Psalm  5.5.  21.)  9.  (Ch.  5.  9,  29.) 
10.  Jeremiah  breaks  in  upon  Jehovah's  threats  of  wrath 
with  a  lamentation  for  his  desolated  country,  mountains 
—once  cultivated  and  fruitful:  the  hill-sides  were  culti- 
vated In  terraces  between  the  rocks,  habitations  of  .  .  . 
•wilderness — rather,  "the  pleasant  herbage  (lit.,  the  choice 
parts  of  any  thing)  of  the  pasture  plain."  The  Hebrew  for 
wilderness  expresses  not  a  barren  desert,  but  an  untille«i 

515 


The  Jews  Exhorted  lo  Mourn. 


JEREMIAH  X. 


Contrast  between  Jehovah  and  Idoh. 


plain,  fit  for  pasture,  burned  up— because  no  one  waters 
them;  the  inhabitants  being  all  gone,  none  can  pass 
through  theM— much  less  inhabit  them,  fowl — (Ch.  i.  25.) 
11.  And — omit  And.  Jehovah  here  resumes  His  speech 
from  V.  9.  heaps— (iYo<e,  Isaiah  23.  2.)  dragons— jacltals. 
13.  Rather,  "Who  is  a  wise  man?  (i.  e.,  Whosoever  has  in- 
spired wisdom,  2  Peter  3. 15)  let  him  understand  this  (weigh 
well  the  evils  impending,  and  the  causes  of  their  being 
sent) ;  and  he  to  whom  the  mouth  of  the  Lord  hath  spoken 
(i.  e.,  whosoever  is  prophetically  inspired),  let  him  declare  it 
to  his  fellow-countrymen,"  if  haply  they  may  be  roused 
to  repentance,  the  only  hope  of  safety.  13.  Answer  to  the 
"for  what  the  land  perisheth"  {v.  12).  14.  (Ch.  7.  24.) 
Baalim— piwrai  of  Baal,  to  express  his  supposed  manifold 
powers,  fathers  taught  them— (Galatians  1. 14 ;  1  Peter  1. 
18.)  We  are  not  to  follow  the  errors  of  the  fathers,  but  the 
authority  of  Scripture  and  of  God.  [Jerome.]  15.  feed— 
(Ch.  8. 14 ;  23.  15 ;  Psalm  80. 5.)  16.  nor  their  fathers  have 
lsno-»vn  — alluding  to  v.  14,  "Their  fathers  taught  them" 
idolatry;  therefore  the  children  shall  be  scattered  to  a 
land  which  neither  their  fathers  nor  they  have  known. 
send  a  s^vord  after  them— not  even  in  flight  shall  they 
be  safe.  17.  mourning  women— hired  to  heighten  lamen- 
tation by  plaintive  cries,  baring  the  bi-east,  beating  the 
arms,  and  suffering  the  locks  to  flow  dishevelled  (2  Chron- 
icles 35.  25 ;  Ecclesiastes  12.  5 ;  Matthew  9.  23).  cunning- 
skilled  in  wailing.  18.  (Ch.  14. 17.)  19.  The  cry  of  "the 
mourning  women."  spoiled— laid  waste.  d-*velling8  . . . 
cast  us  out— fulfilling  Leviticus  18.  28;  20.  22.  Calvin 
translates,  ''The  enemy  tiavQ  cast  down  our  habitations." 
ao.  Yet  — rather,  "Only."  [Henderson.]  This  particle 
calls  attention  to  what  follows,  teach  .  .  .  daughters 
■wailing— The  deaths  Avill  be  so  many  that  there  will  be  a 
lack  of  mourning  women  to  bewail  them.  The  mothers, 
therefore,  must  teach  their  daughters  the  science  to  sup- 
ply the  want.  31.  death  .  .  .  Avindo>v8  — The  death-in- 
flicting soldiery,  finding  the  doors  closed,  burst  in  by  the 
windows,  to  cut  off .  .  .  children  from  .  .  .  streets  — 
Death  cannot  be  said  to  enter  the  windows  to  cut  off  the 
children  in  the  streets,  but  to  cut  them  off,  so  as  no  more 
to  play  in  the  streets  without  (Zeehariah  8.  5).  33.  saith 
the  liord — containing  the  thread  of  discourse  from  v.  20. 
dung — (Ch.  8.  2.)  handful  .  .  .  none  .  .  .  gather  them — 
implying  that  the  handful  has  been  so  trodden  as  to  be 
not  worth  even  the  poor  gleaner's  while  to  gather  it.  Or 
the  Eastern  custom  may  be  referred  to :  the  reaper  cuts 
the  grain  and  is  followed  by  another  who  gathers  it.  This 
grain  shall  not  be  worth  while  gathering.  How  galling  to 
the  pride  of  the  Jews  to  hear  that  so  shall  their  carcasses 
be  trodden  contemptuously  under  foot !  33.  wisdom — 
political  sagacity  ;  as  Hit  could  rescue  from  the  impending 
calamities,  might— military  prowess.  34.  Nothing  but 
an  experimental  knowledge  of  God  will  save  the  nation. 
nnderstandeth — tlieoretically  ;  in  the  intellect,  knoweth 
-^practically :  so  as  to  walk  in  my  ways  (ch.  22. 16;  Job  22. 
21;  1  Corinthians  1.  31).  loving-Ulndness— God's  mercy 
is  put  in  the  first  and  highest  place,  because  without  it  we 
should  fiee  from  God  in  fear  and  despair,  judgment  .  .  . 
righteousness — loving-kindness  towards  the  godly ;  judg- 
■)nent  towards  the  ungodly;  righteousness  the  most  perfect 
fairness  in  all  cases.  [Grotius.]  Faithfulness  to  his  prom- 
ises to  preserve  the  godly,  as  well  as  stern  execution  of 
judgment  on  the  ungodly,  is  included  in  "  righteousness." 
In  the  earth  —  contrary  to  the  dogma  of  some  philoso- 
phers, that  God  does  not  interfere  in  terrestrial  concerns 
(Psalms  58. 11).  in  these  ...  I  delight— as  well  in  doing 
them  as  in  seeing  them  done  by  others  (Micah  6,  8 ;  7. 18). 
as.  -with  the  uncircumcised — rather,  "all  that  are  cir- 
cumcised in  MJieircitweision."  [Henderson.]  The  Hebrew 
is  an  abstract  term,  not  a  concrete,  as  English  Version  trans- 
ta<c»,  and  as  the  pious  "circumcised"  is.  The  nations 
specified,  Egypt,  Judah,  Ac,  were  outwardly  "  circumcised," 
but  in  heart  were  "  uncircumcised,"  The  lieathen  nations 
were  defiled,  in  spite  of  their  literal  circumcision,  by 
idolatry.  The  Jews,  with  all  their  glorying  in  their  spir- 
itual privileges,  were  no  better  (ch.  4.  4;  Deuteronomy  10. 
16;  30.6;  Romans  2. 28, 29 ;  Colossians  2. 11).  However,  Eze- 
kiel  SI.  18 ;  32. 19,  may  imply  that  the  Egyptians  were  un- 


circumcised ;  and  it  is  uncertain  as  to  the  other  nations 
specified  whether  they  were  at  that  early  time  circum- 
cised. Herodotus  says  the  Egyptians  were  so ;  but  others 
think  this  applies  only  to  the  priests  and  others  having  a 
sacred  character,  not  to  the  mass  of  the  nation ;  so  English 
Version  may  be  right  (Romans  28.  29).  36.  Egypt— put 
first  to  degrade  Judah,  who,  though  in  privileges  above 
the  Gentiles,  by  unfaithfulness  sank  below  them.  Egypt, 
too,  was  the  power  in  which  the  Jews  were  so  prone  to 
trust,  and  by  whose  instigation  they,  as  well  as  the  other 
peoples  specified,  revolted  from  Babylon.  In  the  utmost 
comers — rather,  "  having  the  hair  shaven  (or  clipped)  in 
angles,"  i.  e.,  having  the  beard  on  the  cheek  narrowed  or 
cut:  a  Canaanitish  custom,  forbidden  to  the  Israelites 
(Leviticus  19.  27;  21.  5).  The  Arabs  are  hereby  referred  to 
(cf.  ch.  25.  23;  49.  32),  as  the  words  in  apposition  show, 
"that  dwell  in  the  wilderness."  uncircumcised  .  .  .  un- 
circumcised in  heart — The  addition  of  "in  the  heart"  in 
Israel's  case  marks  its  greater  guilt  in  proportion  to  its 
greater  piivileges,  as  compared  with  the  rest. 

CHAPTER    X. 

Ver.  1-25.  Contrast  between  the  Idols  and  Jeho- 
vah. The  Prophet's  Lamentation  and  Prayer.  1. 
Israel- T'/je  Jews,  the  surviving  representatives  of  the 
nation.  3.  Eichorn  thinks  the  reference  here  to  be  to 
some  celestial  portent  which  had  appeared  at  that  time, 
causing  the  Jews  dismay.  Probably  the  reference  is  gen- 
eral, viz.,  to  the  Chaldees,  famed  as  astrologers,  through 
contact  with  whom  the  Jews  were  likely  to  fall  into  the 
same  superstition,  way  —  the  precepts  or  ordinances 
(Leviticus  18. 3;  Acts  9. 2).  signs  of  heaven— The  Gentiles 
did  not  acknowledge  a  Great  First  Cause :  many  thought 
events  depended  on  the  power  of  the  stars,  which  some, 
as  Plato,  thought  to  be  endued  with  spirit  and  reason. 
All  heavenly  phenomena  are  included,  eclipses,  comets, 
&c.  one  cuttcth  a  tree,  &c. — rather,  "  It  (that  which  they 
busy  themselves  about:  a  sample  of  their  '  customs')  is  a 
tree  cut  out  of  the  forest."  [Maurer.]  4.  fasten  .  .  . 
move  not — i.  e.,  that  it  may  stand  upright  without  risk  of 
falling,  which  the  god  (!)  would  do,  if  left  to  itself  (Isaiah 
41.  7).  5.  upright— or,  "  They  are  of  turned  work,  resem- 
bling a  palm  tree."  [Mattrer.]  The  point  of  comparison 
between  the  idol  and  the  palm  is  in  the  pillar-like  up- 
rightness of  the  latter,  it  having  no  branches  except  at  the 
top.  speak  not — (Psalm  115.  5.)  cannot  go — i.  e.,  walk 
(Psalm  115.  7  ;  Isaiah  46. 1, 7).  neither  ...  do  good — (Isaiah 
41.  23.)  6.  none — lit.,  no  particle  of  nothing:  nothing  what- 
ever ;  the  strongest  possible  denial  (Exodus  15. 11;  Psalm 
86.  8,  10).  7.  (Revelation  15.  4.)  to  tliee  doth  it  apper- 
tain—to thee  it  properly  belongs,  viz.,  that  thou  shouldest 
be  "feared"  (taken  out  of  the  previous  "fear  thee") 
(cf.  Ezekiel  21.  27).  He  alone  is  the  becoming  object  of 
worship.  To  worship  any  other  is  unseemly,  and  an 
infringement  of  His  inalienable  prerogative,  none— 
nothing  whatever  (Note  v.Q',  Psalm  89. 6).  8.  altogether— 
Rather,  aU  alike.  [Maurer.]  Even  the  so-called  "  wise" 
men  (v.  7)  of  the  Gentiles  are  on  a  level  with  the  IrriUes 
and  "foolish,"  vis.,  because  they  connive  at  the  popular 
idolatry  (cf.  Romans  1.21-28).  Therefore,  in  Daniel  and 
Revelation,  the  world-power  is  represented  under  a  bes- 
tial form.  Man  divests  himself  of  his  true  humanity, 
and  sinks  to  the  level  of  the  brute,  when  he  severs  his 
connection  with  God  (Psalm  115.8;  Jonah  2.8).  stock  is 
a  doctrine  of  vanities— The  stock  (put  for  the  worship 
of  all  idols  whatever,  made  out  of  a  stock)  speaks  for  Itself, 
that  the  whole  theory  of  idolatry  is  vanity  (Isaiah  44. 9-11 ). 
Castalio  translates,  "  the  very  wood  itself  confuting  the 
vanity"  (of  the  idol).  9.  Everything  connected  with  idols 
is  the  result  of  human  effort.  Silver  spread— (iVo<e», 
Isaiah  30. 22 ;  40. 19.)  Tarshish- Tartessus,  in  Spain,  famed 
for  precious  metals.  Uphaz- (Daniel  10.5.)  As  the  Sep- 
tuagint  in  the  Syriati  Hexapla  in  the  Margin,  Theodotus, 
the  Syrian  and  Chaldee  vei-sions  have  Ophir,  Gesenius 
thinks  Uphaz  a  colloquial  corruption  (one  letter  only 
being  changed)  for  Ophir.  Ophir,  in  Genesis  10. 29,  Is  men- 
tioned among  Arabian  countries.   Perhaps  Malacca  is  the 


Tie  People  Exhorted  to  Flee  from  Calamily.        JEREMIAH  XI. 


Jeremiah  Proclaimeth  GocTs  Covenant. 


I 


country  meant,  the  natives  of  which  still  call  their  gold 
mines  Ophin.  Hekren  thinks  Ophlr  the  general  name 
for  the  rich  countries  of  tlie  south,  on  the  Arabian,  Af- 
rican, and  Indian  coasts;  just  as  our  term,  Sast  Indies. 
cuiinins  —  skilful.  10.  trne  God — lit,,  God  Je?U)vah  w 
trxUh;  not  merely  true,  i.e.,  veracious,  but  truth  in  the 
reality  of  His  essence,  as  opposed  to  the  "vanity"  or 
emptiness  which  all  Idols  are  (v.  3,  8,  15;  2  Chronicles  15. 3; 
Psalm  31. 5;  1  John  5.  20).  living  God— (John  5.  26 ;  1  Tim- 
othy 6. 17.)  He  hath  life  in  Himself,  which  no  creature 
has.  All  else  "  live  in  Him"  (Acts  17. 28).  In  contrast  to 
dead  idols,  everlasting — (Psalm  10. 16.)  In  contrast  to 
the  temporary  existence  of  all  other  objects  of  worship. 

11.  This  verse  is  in  Chaldee,  Jeremiah  supplying  his 
countrymen  with  a  formula  of  reply  to  Chaldee  idolaters 
in  the  tongue  most  intelligible  to  the  latter.  There  may 
be  also  derision  intended  in  imitating  their  barbarous 
dialect.  Bosenmullek  objects  to  this  view,  that  not 
merely  the  words  put  in  the  mouths  of  the  Israelites,  but 
Jeremiah's  own  introductory  words,  "  Thus  shall  ye  say  to 
them,"  are  in  Chaldee,  and  thinks  it  to  be  a  marginal 
gloss.  But  it  is  found  in  all  the  oldest  versions.  It  was 
an  old  Greek  saying,  "  Whoever  thinks  himself  a  god  be- 
sides the  one  God,  let  him  make  another  world"  (Psalm 
96.5).  sliall  perisli— (Isaiah  2.18;  Zechariah  13.  2.)  these 
heavens — the  speaker  pointing  to  them  with  his  fingers. 

12.  Continuation  of  v.  10,  after  the  interruption  of  the 
thread  of  the  discourse  in  v.  11  (Psalm  136. 5,  6).  13.  Lit., 
"At  the  voice  of  His  giving  forth,"  t.  e.,  when  He  thun- 
dereth  (Job  38. 31;  Psalm  29.  3-5).  waters— (Genesis  1. 7)— 
above  the  firmament;  heavy  rains  accompany  thunder. 
vapours  .  .  .  ascend  —  (Psalm  135.7.)  treasures  —  His 
stores.  14.  hi  his  knowledge — "  is  rendered  brutish  by 
his  skill,"  viz.,  in  idol-making  (v.  8,  9).  Thus  the  parallel, 
"confounded  byt\ie  graven  image,"  corresponds  (so  ch. 
51. 17).  Others  not  so  well  translate,  "without  knowledge," 
viz.,  of  God  (see  Isaiah  42. 17 ;  45. 16 ;  Hosea  4.  6).  15.  errors 
—deceptions ;  from  a  Hebrew  root,  to  stutter;  then  meaning 
to  mock,  their  visitation  they — when  God  shall  punish 
the  idol-worshippers  (viz.,  by  Cyrus),  the  idols  themselves 
shall  be  destroyed  [Rosenbiulleb]  (v.  11).  16.  Portion 
— from  a  Hebrew  root,  "  to  divide."  God  is  the  all-sufficient 
Good  of  His  people  (Numbers  18.20;  Psalm  16.5;  73.26; 
Lamentations  3.  24).  not  like  them— not  like  the  idols,  a 
vain  object  of  trust  (Deuteronomy  32. 31).  former  of  all 
things— r/ie  Fashioner  (as  a  potter,  Isaiah  64. 8)  of  the  uni- 
verse, rod  of  his  inheritance — ^The  portion  marked  off 
as  His  Inheritance  by  the  measuring  rod  (Ezekiel  48. 21). 
As  He  is  their  portion,  so  are  they  His  portion  (Deuter- 
onomy 32.9).  A  reciprocal  tie  (cf.  ch.  51,19;  Psalm  74.2, 
Margin).  Others  make  "rod"  refer  to  the  tribal  rod  or 
sceptre.  17.  -wares — thine  eflTects  or  movable  goods  (Eze- 
kiel 12.3)  Prepare  for  migrating  as  captives  to  Babylon. 
The  address  is  to  Jerusalem,  as  representative  of  the 
whole  people,  inhabitant  of  the  foi'tress — Rather,  in- 
habitress  of  the  fortress.  Though  thou  now  seemest  to 
inhabit  an  impregnable  fortress,  thou  shalt  have  to  re- 
move. "The  land"  is  the  champaign  region  opposed  to 
the  "fortified"  cities.  The  "fortress"  being  taken,  the 
whole  "land"  will  share  the  disaster.  Henderson 
translates,  "Gather  up  thy  packages  from  the  ground." 
Rosenmuller,  for  "fortress,"  translates,  "siege,"  i.e., 
the  besieged  city.  The  various  articles,  'n  this  view, 
are  supposed  to  be  lying  about  in  confusion  on  the 
ground  during  the  siege.  18.  sling  out — expressing  the 
violence  and  suddenness  of  the  removal  to  Babylon. 
A  similar  Image  occurs,  ch.  16. 13;  1  Samuel  25.29;  Isaiah 
22, 17, 18.  at  this  once— at  this  time,  now.  find  it  so — find 
it  by  experience,  i.  e.,  feel  it  (Ezekiel  6. 10).  Michaelis, 
tratislates,  "  I  will  bind  them  together  (as  in  a  sling)  that 
they  may  reach  the  goal"  (Babylon).  English  Version  is 
best:  that  they  may  find  it  «o  cm  J/iatJe«atd(Nurabers  23. 19; 
Ezekiel  6. 10),  19.  Judea  bewails  its  calamity,  w^ound— 
the  stroke  I  suffer  under,  I  must  bear— not  humble  sub- 
mission to  God's  will  (Mlcah  7. 9),  but  sullen  Impenitence. 
Or,  rather,  it  Is  prophetical  of  their  ultimate  acknowledg- 
ment of  their  guilt  as  the  cause  of  their  calamity  (Lamen- 
tations 3. 39).    no,  tabernacle  Is  spoiled— metaphor  from 


the  tents  of  nomadic  life;  as  these  are  taken  down  In  a 
few  moments,  so  as  not  to  leave  a  vestige  of  them,  so 
Judea  (ch.  4. 20).  cords — with  which  the  coverings  of  the 
tent  are  extended,  curtains — tent-curtains.  21.  pastors 
—the  rulers,  civil  and  religious.  This  verse  gives  the 
cause  of  the  impending  calamity.  22.  bruit — 7-umorir  ot 
Invasion.  The  antithesis  is  between  the  voice  of  God  in 
His  prophets  which  they  turned  a  deaf  ear  to,  and  the  cry 
of  the  enemy,  a  new  teacher,  Avhom  they  must  hear.  [Cal- 
vin.] north  country— Babylon  (ch.  1. 15).  23.  Despair- 
ing of  influencing  the  people,  he  turns  to  God.  way  of 
man  not  in  himself— (Proverbs  16.1;  20.24;  James  4.13, 
14.)  I  know,  O  Jehovah,  that  the  march  of  the  Babylon- 
Ian  conqueror  against  me  (Jeremiah  Identifying  himself 
with  his  people)  Is  not  at  his  own  discretion,  but  is  over- 
ruled by  thee  (Isaiah  10.  6-7;  cf.  v.  19).  that  walketh— 
when  he  walketh,  r.  e.,  sets  out  In  any  undertaking,  di- 
rect .  .  .  steps— to  give  a  prosperous  Issue  to  (Psalm  73. 
23).  24,  35.  Since  (I  my  nation)  must  be  corrected  (justice 
requiring  It  because  of  the  deep  guilt  of  the  nation),  I  do 
not  deprecat«  all  chastisement,  but  pray  only  for  modera- 
tion In  It  (ch.  30.11 ;  Psalm  6.1;  38.1);  and  that  the  full 
tide  of  thy  fury  may  be  poured  out  on  the  heathen  in- 
vaders for  their  cruelty  towards  <%  people.  Psalm  79.6, 
7,  a  psalm  to  be  referred  to  the  time  of  the  captivity,  its 
composer  probably  repeated  this  fi"om  Jeremiah.  The  im- 
perative, "  Pour  out,"  Is  used  Instead  of  the  future,  ex- 
pressing vividly  the  certainty  of  the  prediction,  and  that 
the  word  of  God  Itself  effects  Its  own  declarations.  Ac- 
coi-dingly,  the  Jews  were  restored  after  correction;  the 
Babylonians  were  utterly  extinguished,  kno-w  thee  ,  .  . 
call .  .  .  on  thy  name — knowledge  of  God  is  the  beginning 
of  piety;  ca?Zin,7  on  Him  the  fruit,  heathen  .  .  ,  Jacob — 
he  reminds  God  of  the  distinction  He  has  made  between 
His  people  whom  Jacob  represents,  and  the  heathen 
aliens.  Correct  us  as  thy  adopted  sons,  the  seed  of  Jacob ; 
destroy  them  as  outcasts  (Zechariah  1. 14, 15,  21). 

CHAPTER  XI. 

Ver.  1-23.  Epitome  of  the  Covenant  found  in  the 
Temple  in  Josiah's  Reign.  Judah's  Revolt  from  it, 
and  God's  Consequent  Wrath.  2.  this  covenant— al- 
luding to  the  book  of  the  law  (Deuteronomy  27.  28)  found 
in  the  temple  by  Hilkiah  the  high  priest,  five  years  after 
Jeremiah's  call  to  the  prophetic  ofllce  (2  Kings  22.  8  to  23. 
25).  Hear  ye— Others  besides  Jeremiah  were  to  promulge 
God's  will  to  the  people;  it  was  the  duty  of  the  priests  to 
read  the  law  to  them  (Malachl  2.  7).  3.  (Deuteronomy  27. 
26;  Galatlans  3.  10.)  4.  in  the  day— i.  e.,  when.  The  Slnalc 
covenant  was  some  time  after  the  exodus,  but  the  two 
events  are  so  connected  as  to  be  viewed  as  one.  iron 
furnace— (Deuteronomy  4.  20;  1  Kings  8.  51.)  "Furnace" 
expresses  the  searching  ordeal ;  "  iron,"  the  long  duration 
of  It.  The  furnace  was  of  earth,  not  of  iron  (Psalm  12.  6) ;  a 
furnace,  in  heat  and  duration  enough  to  melt  even  iron. 
God's  deliverance  of  them  from  such  an  ordeal  aggravates 
tlieir  present  guilt,  do  tliem— viz.,  the  words  of  the  cave  - 
nant  (v.  3).  so,  &c.— (Leviticus  26.  3, 12.)  5.  oath— (Psalm 
105.  9, 10.)  as  it  is  tills  day— These  are  the  concluding 
words  of  God  to  the  Israelites  when  formerly  brought 
out  of  Egypt,  "  Obey,  &c.,  that  I  may  at  this  time  make 
good  the  promise  I  made  to  your  fathers,  <fec.,  to  give," 
&c.  [Maurer.]  English  Version  makes  the  words  apply 
to  Jeremiah's  time,  "  As  ye  know  at  this  time,  that  God's 
promise  has  been  fulfilled,"  viz.,  in  Israel's  acquisition 
of  Canaan.  So  be  it— Hebrew,  Amen.  Taken  from  Deu- 
teronomy 27. 15-26.  Jeremiah  hereby  solemnly  concurs 
In  the  justice  of  the  curses  pronounced  there  (see  v.  3).  6. 
Jeremiah  was  to  take  a  prophetic  tour  throughout  Judah, 
to  proclaim  everywhere  the  denunciations  in  the  book  of 
the  law- found  In  the  temple.  Hear  .  .  .  do — (Romans  2. 
13;  James  1.  22.)  7.  rising  early— (Ch.  7, 13.)  8.  Imagina- 
tion—rather, «<ub6or/ine*s.  -ikvill  bring— the  words,  "even 
unto  this  day"  (v.  7),  confirm  English  Version  rather  than 
the  rendering  of  Rosenmulleb:  "I  brought  upon  them." 
words— threats  (v.  3 ;  Deuteronomy  27.  15-26).  9.  conspir- 
acy—a deliberate  combination  against  God  and  against  Jo- 

£17 


Many  Coming  Evils  Predicted, 


JEREMIAH  XII.  Complaint  of  the  Prosperity  of  the  Wicked. 


eiah's  reformation.  Their  Idolatry  Is  not  the  result  of  a 
hasty  impulse  (Psalm  83.  5;  Ezekiel  22.  25).  11.  cry  unto 
me— contrasted  with  "cry  unto  the  gods,"  &c.  ^.  12).  not 
Uearfcen— (Psalm  18. 41 ;  Proverbs  1. 28 ;  Isaiah  1.15;  Micah 
3.  4.)  13.  cry  unto  the  gods  . .  .  not  save— (Deuteronomy 
82.  37,'38.)  Cf.  with  this  verse  and  beginning  of  v.  13,  ch.  2. 
28.  in  the  time  of  their  trouble— i.  e.,  calamity  (ch.  2.  27), 
13.  shameful  thing— Hebreiv,  shame,  viz.,  the  idol,  not 
merely  shameful,  but  the  essence  of  all  that  is  shameful 
(ch.  3.  24;  Hosea  9. 10),  which  will  bring  shame  and  confu- 
sion on  yourselves.  [Calvin.}  14.  There  is  a  climax  of 
guilt  which  admits  of  no  further  intercessory  prayer  (Ex- 
odus 32. 10,  in  the  Chaldee version,  "  leave  ofl' praying;"  ch, 
7. 16 ;  1  Samuel  16. 1 ;  15. 35 ;  1  John  5. 16).  Our  mind  should 
be  at  one  with  God  in  all  that  He  is  doing,  even  in  the  re- 
jection of  the  reprobate,  for  their  trouhle— on  account 
of  their  trouble.  Other  MSS.  read,  "in  the  time  of  their 
trouble;"  a  gloss  from  v.  12.  15.  my  heloved— my  elect 
people,  Judea ;  this  aggravates  their  ingratitude  (ch.  12.  7). 
lewdness  with  many— (Ezekiel  16.25.)  Kather,  "that 
great  (or,  manifold)  enormity;"  lit.,  the  enormity,  the  mani- 
fold, viz.,  their  idolatry,  which  made  their  worship  of  God 
in  the  temple  a  mockery  (cf.  ch.  7. 10;  Ezekiel  23.39). 
[Hendekson.]  holy  fle8h-(Haggai  2. 12-14;  Titus  1. 15), 
viz.,  the  sacrifices,  which,  through  the  guilt  of  the  Jews, 
were  no  longer  holy,  i.  e.,  acceptable  to  God.  The  sacri- 
fices on  which  they  relied  will,  therefore,  no  longer  pro- 
tect them.  Judah  is  represented  as  a  priest's  wife,  who, 
by  adultery,  has  forfeited  her  share  in  the  flesh  of  the 
sacrifices,  and  yet  boasts  of  her  prerogative  at  the  very 
same  time.  [Horsley.]  when  thou  doest  e-vil  — lit., 
"  when  thy  evil"  (is  at  hand).  FisCATORtranslates,  "  When 
thy  calamity  is  at  hand  (according  to  God's  threats),  thou 
gloriest' '  (agai  nst  God,  instead  of  humbling  thyself ).  Eng- 
lish Version  is  best  (cf.  Proverbs  2.  14).  16.  called  thy 
name— made  thee,  olive —(Psalm  52.  8 ;  Romans  11. 17.) 
The  "  olive"  is  chosen  to  represent  the  adoption  of  Judah 
by  the  free  grace  of  God,  as  its  oil  is  the  image  of  richness 
(cf.  Psalm  23.  5;  104. 15).  with  ,  ,  ,  noise  of .  ,  ,  tumult 
—or,  "  ai  the  noise,"  &c.,  viz.,  at  the  tumult  of  the  invad- 
ing army  (Isaiah  13.  4).  [Maubeb.]  Or,  rather,  "with  the 
sound  of  a  mighty  voice,"  viz.,  that  of  God,  i.  e.,  the  thun- 
der; thus  there  is  no  confusion  of  metaphors.  The  tree 
stricken  with  lightning  has  "fire  kindled  upon  it,  and  the 
branches  are  broken,"  at  one  and  the  same  time.  [Hoir- 
BiGANT.]  IT.  tliat  planted  thee— (Ch.  2.  21;  Isaiah  5, 
2.)  against  tliemselves— the  sinner's  sin  is  to  his  own 
liurt  (Note,  ch.  7. 19).  18, 19.  Jeremiah  here  digresses  to 
notice  the  attempt  on  his  life  plotted  by  his  townsmen  of 
Anathoth.  He  had  no  suspicion  of  it,  until  Jehovah  re- 
vealed it  to  him  (ch,  12.  6).  the  Lord  .  .  .  thou— The 
change  of  person  from  the  third  to  the  second  accords 
with  the  excited  feelings  of  the  prophet,  then— when  I 
was  in  peril  of  my  life,  their  doings— those  of  the  men 
of  Anathoth,  His  thus  alluding  to  them,  before  he  has 
mentioned  their  name,  is  due  to  his  excitement,  19. 
lamb— Zi7.,  a  pet-lamb,  such  as  the  Jews  often  had  in  their 
houses,  for  their  children  to  play  with ;  and  the  Arabs 
still  have  (2  Samuel  12. 3).  His  own  familiar  friends  had 
plotted  against  the  prophet.  The  language  is  exactly  the 
same  as  that  applied  to  Messiah  (Isaiah  53.  7).  Each 
prophet  and  patriarch  exemplified  in  his  own  person 
some  one  feature  or  more  in  the  manifold  attributes  and 
suflerings  of  the  Messiah  to  come;  just  as  the  saints  have 
done  since  His  coming  (Galatians  2,  20;  Philippians  3, 10; 
Colossiaus  1.24).  This  adapted  both  the  more  experiment- 
ally to  testify  of  Christ,  devices— (Ch.  18.18.)  tree  with 
.  .  ,  ftrvL\t—lU.,  in  its  fruit  or  food,  i.  e.,  when  it  is  in  fruit. 
Proverbial,  to  express  the  destruction  of  cause  and  efltect 
together.  The  man  is  the  tree;  his  teaching,  the  fruit. 
Let  us  destroy  the  prophet  and  his  prophecies ;  viz.,  those 
threatening  destruction  to  the  nation,  which  offended 
them.  Cf.  Matthew  7. 17,  which  also  refers  to  prophets  and 
their  doctrines.  30.  triest  ,  ,  .  heart— (Revelation  2.  23,) 
revealed — committed  my  cau^e.  Jeremiah's  wish  for  ven- 
geance was  not  personal  but  ministerial,  and  accorded 
with  God's  purpose  revealed  to  him  against  the  enemies 
alike  of  God  and  of  His  servant  (Psalm  37.  34;  54. 7;  112, 8; 
518 


118.  7).  ai.  Prophesy  not— (Isaiah  30.10;  Amos  2,  12; 
Micah  2,  6.)  If  Jeremiah  had  not  uttered  his  denuncia- 
tory predictions,  they  would  not  have  plotted  against 
hlni.  None  were  more  bitter  than  his  own  fellow-towns- 
men, Cf,  the  conduct  of  the  Nazaiites  towards  Jesus  of 
Nazareth  (Luke  4,  24-29).  33.  The  retribution  of  their  in- 
tended murder  shall  be  in  kind.  Just  as  in  Messiah's 
case  (Psalm  69.  8-28).  33.  (Ch.  23.  12.)  the  year  of ,  ,  . 
visitation- LXX, /ranj^a^e,  "in  the  year  of  their,"  &c,, 
t,  e.,  at  the  time  when  I  shall  visit  them  in  wrath,  Je- 
rome supports  English  Version.  "Year"  often  means  a 
determined  time, 

CHAPTER  XII. 

Ver,    1-17.       CONTINITATION     OF    THE    SUBJECT    AT    THB 

Close  of  Chapter  11.  He  ventures  to  expostulate  with 
Jehovah  as  to  the  prosperity  of  the  wicked,  who  had 
plotted  against  his  life  (v.  1-4);  in  reply  he  is  told  that 
he  will  have  worse  to  endure,  and  that  from  his  owu 
relatives  (v.  5,  6).  The  heaviest  judgments,  however, 
would  be  inflicted  on  the  faithless  people  (v.  7-13);  and 
then  on  the  nations  co-operating  with  the  Chaldeans 
against  Judah,  with,  however,  a  promise  of  mercy  on 
repentance  (v.  14-17).  1.  (Psalm  51.  4.)  let  me  tails,  &e. — 
only  let  me  reason  the  case  with  thee:  inquire  of  thee  the 
causes  why  such  wicked  men  as  these  plotters  against 
my  life  prosper  (cf.  Job  12.  6;  21.7;  Psalm  37. 1,  S5;  73.  3; 
Malachi  3.  15).  It  is  right,  like  Jeremiah,  when  hard 
thoughts  of  God's  providence  suggest  themselves,  to  forti- 
fy our  minds  hy  justifying  God  beforehand,  even  before  we 
hear  the  reasons  of  His  dealings.  3.  grow— lit.,  go  on, 
progress.  Thou  givest  them  sure  dwellings  and  increasing 
prosperity,  near  in  ,  .  .  mouth  .  .  ,  far  from". . .  reina 
—(Isaiah  29. 13;  Matthew  15.8.)  Hypocrites.  3.  hnowest 
me- (Psalm  139.  1.)  tried  ,  , .  heart— (Ch.  11.  20.)  toward 
thee — rather,  with  thee,  i.  e.,  entirely  devoted  to  thee;  con- 
trasted with  the  hypocrites  (v.  2),  "near  in  .  .  .  month, 
and  far  from  .  .  .  reins."  This  being  so,  how  is  it  that  I 
fare  so  ill,  they  so  well?  pull  ,  ,  ,  out— containing  the 
metaphor,  from  a  "rooted  tree"  (v.  2),  prepare— ;i'«., 
separate,  or  set  apart  as  devoted,  day  of  slaughter— 
(James  5,  5,)  4.  land  mourn — personification  (ch,  14.  2; 
23,  10),  for  the  -vvicltedness— (Psalm  107.  34.)  beasts— 
(Hosea  4.  3.)  He  shall  not  see  our  last  end — Jehovah 
knows  not  what  is  about  to  happen  to  us  (ch.  5.  12), 
[ROSENMULLEE.]  So  LXX.  (Psalm  10. 11;  Ezekiel  8. 12;  9. 
9).  Rather,  "  The  prophet  (Jeremiah,  to  whom  the  whole 
context  refers)  shall  not  see  our  last  end,"  We  need  not 
trouble  ourselves  about  his  boding  predictions.  We  shall 
not  be  destroyed  as  he  says  (ch.  5. 12, 13).  5.  Jehovah's 
reply  to  Jeremiah's  complaint,  horses — i.  e.,  horsemen: 
the  argument  a /wiiorj,  A  proverbial  phrase.  The  inju- 
ries done  thee  by  the  men  of  Anathoth  ("  the  footmen") 
are  small  compared  with  those  which  the  men  of  Jeru- 
salem ("  the  horsemen")  are  about  to  infiict  on  thee.  If 
the  former  weary  thee  out,  how  wilt  thou  contend  with 
the  king,  the  court,  and  the  priests  at  Jerusalem?  w7iere- 
inthontmsteUst,  they  weaned  thee — English  Ve^-sion  thus 
fills  up  the  sentence  with  the  italicized  words,  to  answer 
to  the  parallel  clause  in  the  first  sentence  of  the  verse. 
The  parallelism  is,  however,  sufllciently  retained  with  a 
less  ellipsis:  "If  (it  is  only)  in  aland  of  peace  thou  art 
confident."  [Maubeb.]  swelling  of  Jordan— In  har- 
vest time  and  earlier  (April  and  May)  it  overfloM's  its 
banks  (Josliua  3. 15),  and  fills  the  valley  called  the  Ghor. 
Or,  "  the^n'rte  of  Jordan,"  viz.,  its  wooded  banks  abound- 
ing in  lions  and  other  wild  beasts  (ch.  49. 19;  50.  44 ;  Zecha- 
riah  11. 3 ;  cf.  2  Kings  6. 2).  Mattndbeli,  says,  that  between 
the  Sea  of  Tiberias  and  Lake  Merom  the  banks  are  so 
wooded  tliat  the  traveller  cannot  see  the  river  at  all  with- 
out first  passing  through  the  woods.  If  in  the  champaign 
country  (alone)  thou  art  secure,  how  wilt  thou  do  when 
thou  fallest  into  the  wooded  haunts  of  wild  beasts?  6. 
even  thy  brethren— As  in  Christ's  case  (Psalm  69. 8;  John 
1.11;  7.5;  cf.  ch.  9.  4;  11.19,21;  Matthew  10.  36).  Godly 
faithfulness  is  sure  to  provoke  the  ungodly  even  of  one'a 
own  family,    called  a  mtUtltnde  after  thee— (Isaiah  31. 


A  Return  from  Captivity  Promised. 


JEREMIAH   XIII. 


llie  Deslruetion  of  the  People  Prefigured. 


4.)  .Tkkome  translates,  "cry  after  thee  with  a  loud  {lit., 
full)  voice."      believe  .  .  .   not  .  .  .  though  .  .  .  spealc 

flilr— (Proverbs  26. 25.)  7.  I  have  rorsnken— Jehovah  wlU 
forsake  His  temple  and  tlie  people  peculiarly  Hte.  The 
mention  of  God's  close  tie  to  them,  as  heretofore  His,  ag- 
gravates their  ingratitude,  and  sliows  that  their  past 
spiritual  privileges  will  not  prevent  God  from  punishing 
them,  beloved  of  my  soul — image  from  a  xoife  (ch.  11. 15; 
Isaiah  54.  5).  8.  Is  unto  me — is  become  unto  nae :  behaves 
towards  me  as  a  lion  which  roars  against  a  man,  so  that 
he  withdraws  from  the  place  where  he  hears  it:  so  I  with- 
drew from  my  people,  once  beloved,  but  now  an  object  of 
abhorrence  because  of  their  rebellious  cries  against  me. 

9.  specIUed  bird— many  translate,  "  a  ravenous  beast,  the 
hya.>na;"  the  corresponding  Arabic  word  means  hycena; 
6o  LXX.  But  the  Hebrew  always  elsewhere  means  "a 
bird  of  prey.''  The  Hebrew  for  "speckled"  is  from  a  root 
"to  colour;"  answering  to  the  Jewish  blending  together 
with  paganism  the  altogether  diverse  Mosaic  ritual.  The 
neighbouring  nations,  birds  of  prey  like  herself  (for  she 
had  sinfully  assimilated  herself  to  them),  were  ready  to 
pounce  upon  her.  assemble  .  . .  bea«tg  of  . .  .  field — The 
Chaldeans  are  told  to  gather  the  surrounding  heathen 
peoples  as  allies  against  Judah  (Isaiah  56. 9;  Ezekiel  34.5). 

10.  pastors— the  Babylonian  leaders  (cf.  r.  12;  ch.  6.  3). 
my  vineyard — (Isaiah  5.  1,  5.)  trodden  my  portion — 
(Isaiah  63.  18.)  11.  moumeth  unto  me — i.  e.,  before  me. 
EiCHOKN  translates,  "by  reason  of  me,"  because  I  have 
given  it  to  desolation  [v.  7).  becjauseno  man  layeth  It  to 
heart — because  none  by  repentance  and  prayer  seek  to 
deprecate  God's  wrath.  Or,  "yet  none  lays  it  to  heart:" 
as  ch.  5.  3.  [Calvin.]  12.  high  places- before,  he  had 
threatened  the  plains;  now,  the  hills,  ivilderness — not 
an  uninhabited  desert,  but  high  lands  of  pasturage,  lying 
between  .Tudea  and  Chaldea  (ch.  4. 11).  13.  Description 
In  detail  of  the  devastation  of  the  land  (Micah  6. 15).  they 
shall  be  ashamed  of  your— The  change  of  persons,  in 
passing  from  indirect  to  direct  address,  is  frequent  in  the 
prophets.  Equivalent  to,  "Ye  shall  be  put  to  the  shame 
of  disappointment  at  the  smallness  of  your  produce." 
14^17.  Prophecy  as  to  the  surrounding  nations,  the 
Syrians,  Ammonites,  &c.,  who  helped  forward  Judah's 
calamity:  they  shall  share  her  fall;  and,  on  their  conver- 
sion, they  shall  share  with  her  in  the  future  restoration. 
This  is  a  brief  anticipation  of  the  predictions  in  chs,  47., 
48.,  49.  14:.  touch — (Zechariah  2.  8.)  pluck  them  out  . . . 
pluck  out  .  .  .  Judah— (Cf.  end  of  v.  16.)  During  the 
thirteen  years  that  the  Babylonians  besieged  Tyre,  Neb- 
uchadnezzar, after  subduing  Ccelo-Syria,  brought  Am- 
mon,  Moab,  &c.,  and  finally  Egypt,  into  subjection  (Jo- 
8EPHUS,  Antiquities,  10.  9,  sec.  7).  On  the  restoration  of 
these  nations,  they  were  to  exchange  places  with  the 
Jevv's.  The  latter  were  now  in  the  midst  of  them,  but  on 
their  restoration  they  were  to  be  "in  the  midst  of  the 
Jews,"  i.  e.,  as  proselytes  to  the  true  God  (cf.  Micah  5.  7; 
Zechariah  H.  16).  "Pluck  them,"  viz.,  the  Gentile  nations: 
In  a  bad  sense.  "Pluck  Judah:"  in  a  good  sense;  used  to 
express  Iho  force  which  was  needed  to  snatch  Judah  from 
the  tyranny  of  those  nations  by  whom  they  had  been 
made  captives,  or  to  whom  they  had  fled;  otherwise  they 
never  would  li.ave  lot  Judah  go.  Previously  he  had  been 
forbidden  to  pr.-^y  for  the  mass  of  the  Jewish  people.  But 
here  he  speaks  consolation  to  the  elect  remnant  among 
them.  Whatever  the  Jews  might  be,  God  keeps  His  cov- 
enant. 15.  A  promise,  applying  to  Judah,  as  well  as  to 
the  nations  specified  (Amos  9. 14).  As  to  Moab,  cf.  ch.  48. 
47;  as  to  Amnion,  ch.  49.  6.  16.  stvear  by  my  name — (Ch. 
4.  2;  Isaiah  19. 18;  65.  16);  i.  e.,  confess  solemnly  the  true 
God.  built— be  made  spiritually  and  temporally  pros- 
perous: fixed  in  sure  habitations  (cf.  ch.  24.  6;  42.10;  45. 
4;  Psalm  87.4,5;  Epheslans  2.20,21;  1  Peter  2.5).  IT. 
(Isaiah  60. 12.) 

CHAPTER. XIII. 

Ver.  1-27.  SYMBOiiicAi,  Prophecy  (v.  1-7.)  Many  of 
these  figurative  acts  being  either  not  possible,  or  not 
probable,  or  decorous,  seem  to  have  existed  only  in  the 
mind  of  the  prophet  as  part  of  his  inward  vision.    [So 


Calvin.]  The  world  he  moved  In  was  not  the  sensible, 
but  the  spiritual  world.  Inward  acts  were,  however, 
when  it  was  possible  and  proper,  materialized  by  outward 
performance;  but  not  always,  and  necessarily  so.  The 
internal  act  made  a  naked  statement  more  impi'cssive, 
and  presented  the  subject  wlien  extending  over  long  por- 
tions of  space  and  time  more  concentrated.  The  interrup- 
tion of  Jeremiah's  ofllcial  duty  by  a  journey  of  more  than 
200  miles  twice  is  not  likely  to  have  literally  taken  place. 
1.  put  it  upon  thy  loins,  (fee. — expressing  the  close  inti- 
macy wherewith  Jehovali  had  joined  Israel  and  Judah  ta 
Him  (v.  11).  linen— implying  it  was  the  inner  garment  next 
the  skin,  not  the  outer  one.  put  it  not  in  %vater— signify- 
ing  the  moral  filth  of  His  people,  like  the  literal  filth  of  a 
garment  worn  constantly  next  the  skin,  without  being 
waslied  (r.  10).  Grotitis  understands  a  garment  not 
bleached,  but  left  in  its  native  roughness,  just  as  Judah  had 
no  beauty,  but  was  adopted  by  the  sole  grace  of  God  (Eze- 
kiel 16. 4-6).  "  Neither  wast  thou  washed  in  water,"  &c.  4. 
Euplirates — In  order  to  support  the  view  that  Jeremiah's 
act  was  outward,  Henderson  considers  that  the  Hebrew 
"Phrath"  here  is  Ephratha,  the  original  name  of  Bethle- 
hem, six  miles  south  of  Jerusalem,  a  journey  easy  to  be 
made  by  Jeremiah.  The  non-addition  of  the  word  "  river," 
which  usually  precedes  P/ira</i,  when  meaning  Euphrates, 
favours  this  view.  But  I  prefer  E)iglish  Version.  Tlie  Eu- 
phrates is  specified  as  being  near  Babylon,  the  Jev/s' future 
place  of  exile,  hole — typical  of  the  prisons  in  which  the 
Jews  were  to  be  confined,  the  rock— some  well-known 
rock.  A  sterile  region,  such  as  was  that  to  wliich  the 
Jews  were  led  away  (cf.  Isaiah  7. 19).  [Grotius.]  G.  after 
many  days— time  enough  was  given  for  the  girdle  to  be- 
come unfit  for  use.  So  in  course  of  time  the  Jews  became 
corrupted  by  the  heathen  idolatries  around,  so  as  to  cease 
to  be  witnesses  of  Jehovah;  they  must,  therefore,  be  cast 
away  as  a  "  marred"  or  spoiled  girdle.  9.  (Leviticus  26. 
19.)  10.  imagination — rather,  obstinacy.  11.  (CIi.  33.  9; 
Exodus  19.  5.)  glory— an  ornament  to  glory  in.  la.  A 
new  image.  Do  we  ■not  .  .  .  kno'iv  .  .  .  ivine — Tlie  "  bot- 
tles" are  those  used  in  the  East,  made  of  skins ;  our  word 
hogshead,  originally  oxhide,  alludes  to  the  same  custom. 
As  they  were  used  to  hold  water,  milk,  and  other  liquids, 
wliat  the  prophet  said,  viz.,  that  they  should  be  all  filled 
ufith  wine,  was  not,  as  the  Jews'  taunting  reply  implied,  a 
truism  even  literally.  The  fig.  sense  whicli  is  wliat  Jere- 
miah chiefly  meant,  they  affected  not  to  understand.  As 
wine  intoxicates,  so  God's  wrath  and  judgments  shall 
reduce  them  to  that  state  of  helpless  distraction  that  they 
shall  rush  on  their  own  ruin  (ch.  25. 15;  49. 12;  Isaiah  51. 17, 

21,  22 ;  63.  6).  13.  upon  David's  throne— Zji".,  who  sit  for 
David  on  his  throne ;  implying  the  succession  of  the  Davidic 
family  (ch.  22.  4).  all— indiscriminately  of  every  rank. 
14.  dash— (Psalm  2.  9.)  As  a  potter's  vessel  (Revelation  2. 
27).  15.  be  not  proud— pride  was  the  cause  of  their  con- 
tumacy, as  humility  is  the  first  step  to  obedience  (r.  17; 
Psalm  10.  4).  16.  Give  glory,  &c.— Show  by  repentance 
and  obedience  to  God,  that  you  revere  His  majesty.  So 
Joshua  exhorted  Achan  to  "give  glory  to  God"  by  con- 
fessing his  crime,  thereby  showing  he  revered  the  All- 
knowing  God.  stumhle — image  from  travellers  stumliling 
into  a  fatal  abyss  when  overtaken  by  nightfall  (Isaiah  5. 
30;  59.  9,  10;  Amos  8.  9).  dark  mountains— ii<.,  mountains 
of  twilight  or  gloom;  which  cast  such  a  gloomy  shadow 
that  the  traveller  stumbles  against  an  opposing  rock 
before  he  sees  it  (John  11. 10 ;  12.  35).  shadow  of  death — 
the  densest  gloom;  death-shade  {Vs&lm.  44.19).  Light -And 
darkness  are  images  of  prosperity  and  adversity.  17. 
hear  it — my  exhortation,  in  secret— as  one  mourning 
and  humbling  himself  for  their  sin,  not  self-rightcously 
condemning  them  (Phillpplans  3. 18).  pride— (iVo/e,  v.  15; 
Job  33.  17.)  flock— (v.  20),  just  as  kings  and  leaders  are 
called  pastors.  18.  king- Jehoiachin  or  Jeconiah.  queen 
—the  queen-mother  who,  as  the  king  was  not  moie  than 
eighteen  years  old,  held  the  chief  power.  Nehushta, 
daughter  of  Elnathan,  carried  away  captive  with  Jehoia- 
chin by  Nebuchadnezzar  (2  Kings  24.  8-15).  ilnmble 
yourselves — t.  e..  Ye  shall  be  humbled,  or  brought  low  (ch. 

22.  26 ;  28.  2).    your  principalities- rather,  "  your  head* 

519 


Abominations  tlie  Cause  of  Judgments. 


JEREMIAH  XIV. 


Drought  Sent  in  Judgment  on  Jude(U 


tyma-ment."  19.  cities  of  the  south— viz.,  south  of  Judea  ; 
furthest  off  from  the  enemy,  who  advanced  from  the  north. 
Khut  up — i.  e.,  deserted  (Isaiah  24. 10) ;  so  that  none  shall  be 
left  to  open  the  gates  to  travellers  and  merchants  again. 
I  Hendekson.]  Rather,  shut  up  so  closely  by  Nebuchadnez- 
zar's forces,  senton  before  (2  Kings  24. 10, 11),  that  none  shall 
lie  allowed  by  the  enemy  to  get  out  (cf.  v.  20).  wltolly—lU., 
fiMji ;  completely.  20.  from  .  .  .  north— Nebuchadnez- 
zar and  his  hostile  army  (ch.  1. 14;  6.  22).  floclt  .  .  .  given 
thee— Jciremiah,  amazed  at  the  depopulation  caused  by 
Nebuchadnezzar's  forces,  addresses  Jerusalem  (a  noun  of 
multitude,  which  accounts  for  the  blending  of  plural  &n6. 
singular.  Your  eyes  .  .  .  thee  .  .  .  thy  flock),  and  asks  where 
is  her  population  (v.  17,  "flock")  which  God  had  given 
her?  31.  captains  and  as  chief— Zii.,  princes  as  to  head- 
ship, or  over  thy  head,  viz.,  the  Chaldeans.  Rather,  trans- 
late, "  What  wilt  thou  say  when  God  will  set  them  (the 
enemies,  v.  20)  above  thee,  seeing  that  thou  thyself  hast 
accustomed  them  (to  be)  with  thee  as  (thy)  lovers  in  the 
highest  place,  lit.,  at  thy  headf"  Thou  canst  not  say  God 
does  thee  wrong,  seeing  it  was  thou  that  gave  occasion  to 
His  dealing  so  with  thee,  by  so  eagerly  courting  their  in- 
timacy. Cf.  ch.  2. 18,  36 ;  2  Kings  23.  29,  as  to  the  league  of 
Judah  witli  Babylon,  wliich  led  Josiah  to  march  against 
Pharaoli-neclio,  when  the  latter  was  about  to  attack  Baby- 
lon. [Maubek.]  sorrows— pains,  throes.  82.  if  thou 
say— connecting  this  verse  with  "What  wilt  thou  say" 
(v.  21)  ?  skirts  are  discovered— i.  e.,  are  thrown  up  so  as 
to  expose  the  person  (i).  26;  Isaiah  3. 17;  Nahum3. 5).  heels 
made  bare- The  sandal  was  fastened  by  a  thong  above 
the  heel  to  the  instep.  Tlae  Hebrew,  is,  "are  violently 
handled,"  or  "torn  off;"  i.e.,  thou  art  exposed  to  igno- 
miny. Image  from  an  adulteress.  23.  Etliiopian— Tlie 
Cusliite  of  Abyssinia.  Habit  is  second  nature;  as  there- 
fore it  is  morally  impossible  that  the  Jews  can  alter  tlieir 
inveterate  habits  of  sin,  nothing  remains  but  tlie  inflic- 
tion of  tlie  extremest  punisliment,  their  expatriation  (y. 
21).  24.  (Psalm  1.  4.)  by  the  wind.— before  the  wind,  of 
tlie  Avilderness- where  the  wind  has  full  sweep,  not 
being  broken  by  any  obstacle.  25.  portion  of  thy  meas- 
ures—the portion  which  I  have  measured  out  to  thee  (Job 
20.  29 ;  Psalm  11.  6).  falsehood— (y.  27),  false  gods  and  alli- 
aiices  with  foreign  idolaters.  26.  discover  .  .  .  upon 
tliy  face — rather,  "throw  up  thy  skirts  over  tliy  face," 
or  head;  done  by  way  of  ignominy  to  captive  women 
and  to  prostitutes  (Nahum  3.  5).  The  Jews'  punishment 
should  answer  to  their  crime.  As  their  sin  had  been  per- 
petrated in  the  most  public  places,  so  God  would  expose 
them  to  the  contempt  of  other  nations  most  openly  (Lam- 
entations 1.  8).  neighings— (Ch.  5.  8),  image  from  the  lust 
of  horses ;  the  lust  after  idols  degrades  to  the  level  of  tlie 
brute,  hills— where,  as  being  nearer  heaven,  sacriflces 
were  tliought  most  acceptable  to  the  gods,  -wilt  thou 
not  .  .  .  1  when — lit.,  "thou  wiU  not  be  made  clean  after 
how  long  a  time  yet."  (So  v.  23.)  Jeremiah  denies  the  moral 
possibility  of  one  so  long  hardened  in  sin  becoming  soon 
cleansed.    But  see  ch.  32. 17 ;  Luke  18. 27. 

CHAPTEE   XIV. 

Ver.  1-22.  Pkophecies  on  the  occasion  of  a  Dkought 
SENT  IN  Judgment  on  Judea.  1.  Lit.,  "That  which  was 
the  word  of  Jehovah  to  Jeremiah  concerning,"  &c. 
drought— ii^,  the  withholdings,  viz.,  of  rain  (Deuteronomy 
11.  17;  2  Chronicles  7.  13).  The  reason  why  this  word 
should  be  used  especially  of  the  withholding  of  rain,  is, 
that  rain  is  in  those  regions  of  all  things  the  one  chiefly 
needed  (ch.  17.  8,  Margin).  2.  gates— the  place  of  public 
concourse  in  each  city  looks  sad,  as  being  no  longer  fre- 
quented (Isaiah  3. 26 ;  24. 4).  black-^.  e.,  they  mourn  (black- 
ness being  indicative  of  sorrow)  (ch.  8.  21).  unto  the 
ground— bowing  towards  it.  cry— of  distress  (1  Samuel 
5. 12 ;  Isaiah  24. 11).  3.  little  ones— rather,  "  their  inferi- 
ors," i.  e.,  domestics,  pits— cisterns  for  collecting  rain 
water,  often  met  with  in  the  JEast,  where  there  are  no 
springs,  covered  .  .  .  heads— (2  Samuel  15.  30.)  A  sign 
of  humiliation  and  mourning.  5.  The  brute  creation  is 
reduced  to  the  utmost  extremity  for  the  want  of  food. 
520 


The  hind,  famed  for  her  affection  to  her  young,  aban- 
dons them.  6.  wild  asses— They  repair  to  "tlie  high 
places  "  most  exposed  to  the  winds,  wliich  they  "  snult 
in  "  to  uelieve  their  thirst,  eyes — which  are  usually  most 
keen  in  detecting  grass  or  water  from  the  "heights,"  so 
much  so  that  the  traveller  guesses  from  their  presence  that 
there  must  be  herbage  and  water  near;  but  now  "their 
eyes  fail."  dragons— jackals.  [Henderson.]  Rather  the 
reference  is  to  tlie  great  boas  and  python  serpents  which 
raise  a  large  portion  of  their  body  up  in  a  vertical  column 
ten  or  twelve  feet  high,  to  survey  the  neighbourhood 
above  the  surrounding  bushes,  while  with  open  jaws 
they  drink  in  the  air.  These  giant  serpents  originated 
the  widely-spread  notions  which  typified  the  deluge  and 
all  destructive  agents  under  the  form  of  a  dragon  or 
monster  serpent;  lience  the  dragon  temples  always  near 
water,  in  Asia,  Africa,  and  Britain,  e.  g.,  at  Abury,  in 
Wiltshire;  a  symbol  of  the  ark  is  often  associated  with 
the  dragon  as  the  preserver  from  the  waters.  [Kitto'S 
Biblical  Cyclopwdia.]  7.  do  thou  It — what  we  beg  of  thee ; 
interpose  to  remove  the  drought.  Jeremiali  pleads  in  the 
name  of  his  nation  (Psalm  109.  21).  So  "  work  for  us,"  ab- 
solutely used  (1  Samuel  14.  6).  for  thy  name's  sake-"  for 
our  backslidings  are  so  many"  tliat  we  cannot  urge  thee 
for  the  sake  of  our  doings,  but  for  the  glory  of  tJiy  name; 
lest,  if  thou  give  us  not  aid,  it  should  be  said  it  was  owing 
to  thy  want  of  power  (Joshua  7.9;  Psalm  79.9;  106.8; 
Isaiah  48.  9 ;  Ezekiel  20.  44),  The  same  appeal  to  God"s 
mercy,  "  for  His  name's  sake,"  as  our  only  hope,  since  our 
sin  precludes  trust  in  ourselves,  occurs.  Psalm  25. 11.  8. 
(Ch.  17. 13.)  Hope  of  Israel— The  reference  is,  not  to  tlie 
faith  of  Israel,  wliicli  had  almost  ceased,  but  to  the  prom- 
ise and  everlasting  covenant  of  God.  None  but  the  true 
Israel  make  God  their  "  hope."  turneth  aside  to  tarry — 
The  traveller  cares  little  for  the  land  he  tarries  but  a  night 
in ;  but  tliou  hast  promised  to  dwell  always  in  tlie  midst 
of  thy  people  (2  Clironicles  33.  7,  8).  Maureb  translates, 
"spreadeth,"  viz.,  his  tent.  9.  astouled — like  a  "mighty 
man,"  at  other  times  able  to  help  (Isaiah  59. 1),  but  now 
stunned  by  a  sudden  calamity  so  as  to  disappoint  the 
hopes  drawn  from  him.  art  in  the  midst  of  us — (Exodus 
29.  45,  46;  Leviticus  26. 11, 12).  caUed  by  thy  name— (Dan- 
iel 9. 18, 19)  as  thine  own  peculiar  people  (Deuteronomy  9. 
29).  10.  Jehovah's  reply  to  the  prayer  (v.  7-9;  eh.  2.  23-^). 
TliMS— ,iSo  greatly,  loved — (Ch.  5.  31.)  not  refrained  .  .  . 
feet— they  did  not  obey  God's  command;  "withhold  thy 
foot"  (ch.2.  25),  viz.,  from  following  after  idols,  remember 
.  .  .  iniquity— (Hosea  8.13;  9.9.)  Their  sin  is  so  great, 
God  must  punish  them.  11.  (Ch.  7. 16 ;  Exodus  32. 10.) 
12.  not  hear — because  their  prayers  are  hypocritical: 
their  hearts  are  still  idolatrous.  God  never  refuses  to 
hear  real  prayer  (ch.  7.  21,  22;  Proverbs  1.  28;  Isaiah  1. 15; 
58.  3).  s'word  .  .  .  famine  . . .  pestilence — the  three  sorest 
judgments  at  once;  any  one  of  which  would  be  enough 
for  their  ruin  (2  Samuel  24. 12, 13).  X3.  Jeremiah  urges 
that  much  of  the  guilt  of  the  people  is  due  to  the  false 
prophets'  influence,  assured  peace— solid  and  lasting 
peace.  Lit.,  peace  of  truth  (Isaiah  39. 8).  14.  (Ch.  23.  21.)  15. 
(Ch.  5. 12, 13.)  say,  S-word  and  famine  .  .  .  consumed — 
retribution  in  kind  both  to  the  false  prophets  and  to  their 
hearers  (v.  16).  16.  none  to  bury — (Psalm  79.  3.)  pour 
tlieir  -wickedness — i.  e.,  the  punisliment  incurred  by  their 
wickedness  (ch.  2.  19).  IT.  (Ch.  9. 1 ;  Lamentations  1. 16.) 
Jeremiah  is  desired  to  weep  ceaselessly  for  the  calamities 
coming  on  his  nation  (called  a  "virgin,"  as  being  hereto- 
fore never  under  foreign  yoke)  (Isaiah  23. 4).  18.  go  about 
— i.  e.,  shall  have  to  migrate  into  a  land  of  exile.  HoB- 
SLEY  translates,  "go  trafficking  about  the  land  (see  Mar' 
gin;  ch.  5.31;  2  Corinthians  4.  2;  2  Peter  2.3),  and  take 
no  knowledge"  (t.  e.,  pay  no  regard  to  the  miseries  before 
their  eyes)  (Isaiah  1.  3;  58.  3).  If  the  lit.  sense  of  the  He- 
brew verb  be  retained.  I  would  with  English  Version  un- 
derstand the  words  as  referring  to  tlie  exile  to  Babylon ; 
thus,  "  the  prophet  and  the  priest  shall  have  to  go  to  a 
strange  land  to  practise  their  religious  traffic  (Isaiah  56. 
11 ;  Ezekiel  34.  2,  3 ;  Micah  3. 11).  19.  The  people  plead 
with  God,  Jeremiah  being  forbidden  to  do  so.  no  heal- 
ing—(Ch.  15.18.)    peace  ...  no  good-  (Ch.  8. 15.)     20. 


The  Rejection  cf  the  Jews. 


JEREMIAH  XV. 


The  Prophet  Complainelh  to  Ood. 


(Daniel  9.8.)  21.  ns— "the  throne  of  thy  glory"  may  be 
the  object  of  "abhor  not"  ("reject  not");  or  "Zion"  (v.  19). 
throne  of  tlxy  f^lory— Jerusalem,  or,  the  temple,  called 
God's  "footstool"  and  "habitation"  (1  Chronicles  28.  2; 
Psalm  132.  5).  tliy  covenniit— (Psalm  106.  45;  Daniel  9. 19.) 
a:J.  vanities— idols  (Deuteronomy  32.21).  rain  — (Zech- 
ariaU  10. 1,  2.)  heavens— viz.,  of  themselves  without  God 
(Matthew  5.45;  Acts  14.17);  they  are  not  the  First  Cause, 
and  ought  not  to  be  deified,  as  they  were  by  the  heathen. 
The  disjunctive  "or"  favours  Calvin's  explanation: 
"Not  even  the  heavens  themselves  can  give  rain,  much 
less  can  the  idol  vanities."  Art  not  tliou  l»e — viz.,  who 
canst  give  I'ain  ? 

CHAPTER    XV. 

Ver.  1-21.  God's  Reply  to  Jeremiah's  Intercessory 
Prayer.  1.  Moses  .  .  .  Samuel  —  eminent  in  interces- 
sions (Exodus  32.  11,  12;  1  Samuel  7.9;  Psalm  99.6).  l»e 
toward— could  not  be  favourably  inclined  toward  them. 
o»it  of  my  sight — God  speaks  as  if  the  people  were  pres- 
ent before  Him,  along  with  Jeremiah,  S4.  death— deadly 
plague  (ch.  18.21;  43.11;  Ezekiel  5.2,  12;  Zechariah  11.  9). 

3.  appoint  — (Leviticus  26.  16.)     kinds— of  punishments. 

4.  cause  ...  to  be  removed — (Deuteronomy  28.25;  Eze- 
kiel 23.  43.)  Rather,"!  will  give  them  up  to  vexation,'"  I 
will  cause  them  to  wander  so  as  nowhere  to  have  repose 
[Calvin]  (2  Chronicles  29.8,  "trouble,"  Margin,  "com- 
motion"), because  of  Manasseh — he  was  now  dead,  but 
tlie  eflfects  of  his  sins  still  remained. — How  much  evil 
one  bad  man  can  cause!  The  evil  fruits  remain  even 
after  he  himself  has  received  repentance  and  forgive- 
ness. The  people  had  followed  his  wicked  example  ever 
since;  and  it  is  implied  that  it  was  only  through  the 
long-suffering  of  God  that  the  penal  consequences  had 
been  suspended  up  to  the  present  time  (cf.  1  Kings  14.  i6; 
2  Kings  21.  11;  23.  26;  24.  3,  4).  5.  go  aside  .  .  .  how  thou 
doest  — Who  will  turn  aside  (in  passing  by)  to  salute 
thee  ?  (to  wish  thee  "  peace").  6.  w^eary  with  repenting 
— (Hosea  13. 14;  11.  8.)  I  have  so  often  repented  of  the  evil 
tliat  I  threatened  (ch.  26. 19;  Exodus  32.  14;  1  Chronicles 
21.  15),  and  have  spared  them,  without  my  forbearance 
moving  them  to  repentance,  that  I  will  not  again  change 
my  purpose  (God  speaking  in  condescension  to  human 
modes  of  thought),  but  will  take  vengeance  on  them  now. 
T.  fau— tribulation  (from  Iribulum,  a  tlireshing  instru- 
ment), which  separates  the  chaff  from  the  wheat  (Matthew 
3. 12).  gates  of  the  land — t.  e.,  the  extreme  bounds  of  the 
land  througli  which  the  entrance  to  and  exit  fi'om  it  lie. 
Mauker  translates,  "  I  will  fan,"  i.e.,  cast  them  forth  "to 
the  gates  of  the  land"  (Nahum  3.  13).  "In  the  gates;" 
English  Version  draws  the  image  from  a  man  cleaning  corn 
with  a  fan;  he  stands  at  the  gate  of  the  threshing-floor  in 
the  open  air,  to  remove  the  wheat  from  the  chaff  by 
means  of  the  wind;  so  God  threatens  to  remove  Israel 
out  of  the  bounds  of  the  land  [Houbigant.]  8.  Their 
widow*— My  people's  (v.  7).  have  brought— prophetical 
past :  I  will  bring,  mother  of  the  young  men — "  mother" 
is  collective;  after  the  "widows,"  he  naturally  mentions 
bereavement  of  their  sons  ("young  men"),  brought  on  the 
"motliers"  by  "the  spoiler;"  it  was  owing  to  the  number 
of  men  slain  that  the  "  widows"  were  so  many.  [Calvin.] 
Others  take  "  mother,"  as  in  2  Samuel  20. 19,  of  Jerusalem 
the  metropolis;  "I  have  brought  on  them,  against  the 
'mother,'  a  young  spoiler,"  viz.,  Nebuchadnezzar,  sent  by 
his  father,  Nabopolassar,  to  repulse  the  Egyptian  invaders 
(2  Kings  23. 29 ;  24. 1),  and  occupy  Judea.  But  v.  7  shows  the 
future,  not  tlie  past,  is  referred  to;  and  "widows"  being 
literal,  "mother"  is  ijrobably  so  too.  at  noonday— the 
hottest  part  of  the  day,  when  military  operations  were 
usually  suspended;  thus  it  means  unexpectedly,  answer- 
ing to  the  parallel,  "suddenly ;"  openlij,  as  others  explain 
It,  will  not  suit  the  parallelism  (cf.  rsalm  91.  6).  It— En- 
glish Version  seems  to  understand  by  "  it"  tlie  mother  city, 
and  by  "him"  the  "spoiler;"  thus  "  it"  will  be  parallel  to 
"city."  Rather,  "  I  will  cause  to  fall  upon  them  (the  "  mo- 
thers" about  to  be  bereft  of  their  sons)  suddenly  anguish 
and  terrors."    the  city— rather,  from  a  root  "heat,"  an- 


guish, or  consternation.  So  LXX.  9.  born  seven- (1  Sam- 
uel 2.  5.)  Seven  being  the  perfect  number  indicates  full 
fruitfulness.  langulsheth— because  not  even  one  is  left 
of  all  her  sons  (v.  8).  sun  Is  gone  do^vn  while  .  .  .  yet 
Aay— fortune  deserts  her  at  the  very  height  of  her  prosperity 
(Amos  8.  9).  she  .  .  .  ashamed— the  mothers  (she  being 
collective)  are  put  to  the  shame  of  disappointed  hopes 
through  the  loss  of  all  their  children.  10.  (Ch.  20. 14;  Job 
3.  1,  <Scc.)  Jeremiah  seems  to  have  been  of  a  peculiarly 
sensitive  temperament;  yet  the  Holy  Spirit  enabled  him 
to  deliver  his  message  at  the  certain  cost  of  having  his 
sensitiveness  wounded  by  the  enmities  of  those  whom 
his  words  offended,  man  of  strife — exposed  to  strifes  on 
the  part  of  "the  whole  earth"  (Psalm  80.  6).  I  have 
neither  lent,  &c.— proverbial  for,  "  I  have  given  no  cause 
for  strife  against  me."  11.  "Verily— ^ii..  Shall  it  not  be  ?  i.  e.. 
Surely  it  shall  be,  -thy  remnant— the  jinaJ  issue  of  thy 
life;  thy  life,  which  now  seems  to  thee  so  sad,  shall 
eventuate  in  prosperity.  [Calvin.]  They  who  think  that 
they  shall  be  the  surviving  remnant,  whereas  thou  shalt 
perisli,  shall  themselves  fall,  whereas  thou  shalt  remain 
and  be  favoured  by  the  conquerors  [Junius]  (ch.  40.4,5; 
39.11,  12).  The  Keri  reads,  "I  will  set  thee  free  (or  as 
Maurer,  *  I  will  establish  thee')  for  good"  (ch.  14. 11 ; 
Ezra  8.22;  Psalm  119.122).  to  entreat  thee  wcil— lit.,  to 
meet  thee;  so  "to  be  placable,  nay,  of  their  own  accord  to 
anticipate  in  meeting  thee  with  kindness."  [CALVIN.]  I 
prefer  this  translation  as  according  with  the  event  (ch.  39. 
11,  12;  40. 4,  5).  Genesius,  from  ch.  7. 16;  27. 18;  Job  21. 15, 
translates  (not  only  will  I  relieve  thee  from  the  enemy's 
vexations,  but)  "I  will  make  thine  enemy  (that  now 
vexeth  thee)  apply  to  thee  with  prayers'"  (ch.  38. 14  ;  42.  2-6). 
ISJ.  steel  —  ratlier,  brass  or  copper,  which  mixed  with 
"iron"  (by  the  Chalybes  near  the  Euxine  Pontus,  far 
north  of  Palestine),  formed  the  hardest  metal,  like  our 
steel.  Can  the  Jeivs,  hardy  like  common  iron  though  they 
be,  break  the  still  hardier  Chaldees  of  the  north  (ch.  1.  14), 
who  resemble  the  Chalybian  Iron  hardened  with  copper? 
Certainly  not.  [Calvin.]  Henderson  translates,  "  Can 
one  bi'eak  iron,  (even)  the  northern  iron,  and  brass,"  on 
the  ground  that  EnglishVersion  makes  ordinary  iron  not 
so  hard  as  brass.  But  it  is  not  brass,  but  a  particular  mix- 
ture of  iron,  and  brass,  which  is  represented  as  harder  than 
common  iron,  which  was  probably  then  of  inferior  texturej 
owing  to  ignorance  of  modern  modes  of  preparation.  13. 
Thy  substance  .  . .  sins — Judea's,  not  Jeremiah's,  with- 
out price— God  casts  his  people  away  as  a  thing  worth 
naught  (Psalm  44, 12).  So,  on  the  contrary,  Jehovah,  when 
about  to  restore  His  people,  says,  He  will  give  Egypt,  &c., 
for  their  "  ransom"  (Isaiah  43. 3).  even  in  all  thy  borders 
—joined  witU  "Thy  substance  .  .  .  treasures,  as  also  with 
"all  thy  sins,"  their  sin  and  punishment  being  commen- 
surate (ch.  17. 3).  14.  thee  — Maurer  supplies  them,  viz., 
"thy  treasures."  Eichorn,  needlessly,  from  Syriac  and 
LXX.,  reads,  "I  will  maA:e  thee  to  serve  thine  enemies;"  a 
reading  doubtless  interpolated  from  ch.  17. 4.  fire- (Deu- 
teronomy 32. 22.)  15.  thou  Unow^est— ^iz.,  my  case ;  what 
wrongs  my  adversaries  have  done  me  (ch.  12.  3).  revenge 
me—{JVote,  ch.  11. 20.)  The  prophet  in  this  had  regard  to, 
not  his  own  personal  feelings  of  revenge,  but  the  cause  of 
God;  he  speaks  by  inspiration  God's  will  against  the  un- 
godly. Contrast  in  this  the  law  with  the  gospel  (Luke  23. 
34 ;  Acts  7.  60).  take  me  not  away  In  thy  long-suffering 
—  by  thy  long-suflering  towards  them,  suffer  them  not 
meanwhile  to  take  away  my  life,  for  thy  sake  I  have 
suffered  rebuke — the  very  words  of  the  antitype,  Jesus 
Christ  (Psalm  69. 7,  22-28),  which  last  cf.  with  Jeremiah's 
prayer  in  the  beginning  of  this  verse.  10.  eat— (Ezekiel 
2.8;  3.  1,3;  Revelation  10.  9,  10.)  As  soon  as  thy  words 
were  found  by  me,  I  eagerly  laid  hold  of  and  appropriated 
them.  The  Keri  reads,  "  thy  word."  thy  ivord  .  . .  Joy— 
(Job  23.12;  Psalm  119.72,  111;  cf.  Matthew  13.44.)  called 
by  tliy  name— I  am  thine,  thy  minister.  So  the  antitype, 
Jesus  Christ  (Exodus  23. 21).  17.  My  "  rejoicing"  (v.  16)  waa 
not  that  of  the  profane  mockers  (Psalm  1. 1 ;  20.  4, 5)  at 
feasts.  So  far  from  having  fellowship  with  these,  he  was 
expelled  from  society,  and  made  to  sit  "alone,"  because  of 
his  faithful  prophecies,  because  of  thy  hand— i.  c,  thine 

521 


Tiic  Jetts'  Utter  Buin  Foreshovm, 


JEREMIAH   XVI.  becauM  they  were  worse  than  their  Falhen, 


Inspiration  (Isaiah  8. 11 ;  Ezeltiel  1. 3 ;  3. 14).  fllled  me  with 
Indignation— So  ell.  6.  11,  "full  of  tlie  fury  of  tlie  Lord;" 
so  full  was  he  of  the  subject  (God's  "  indignation"  against 
the  ungodly)  with  which  God  had  Inspired  him,  as  not  to 
be  able  to  contain  himself  from  expressing  it.  The  same 
comparison  by  contrast  -between  the  effect  of  inspiration. 
And  that  of  wine,  both  taking  a  man  out  of  himself,  oc- 
curs, Acts  2.  13,  15, 18.  18.  (Ch.  30. 15.)  "  Pain,"  viz.,  the 
perpetual  persecution  to  which  he  was  exposed,  and 
his  being  left  by  God  without  consolation  and  "  alone." 
Contrast  his  feeling  here  with  that  in  v.  16,  when  he  en- 
joyed the  full  presence  of  God,  and  was  inspired  by  His 
words.  Therefore  he  utters  words  of  his  natural  "  in- 
firmity" (so  David,  Psalm  77. 10)  here;  as  before  he  spake 
under  the  higher  spiritual  nature  given  him.  as  a  liar, 
and  as— rather,  "  as  a  deceiving  (river) . . .  waters  that  are 
not  sure"  (lasting);  opposed  to  "living  (perennial)  waters" 
(Job  0. 15,  &c.).  Streams  that  the  thirsty  traveller  had  cal- 
culated on  being  full  in  winter,  but  which  disappoint  him 
in  his  sorest  need,  having  run  dry  in  the  heat  of  summer. 
Jehovah  had  promised  Jeremiah  protection  from  his  ene- 
mies (ch.  1.  18,  19);  his  infirmity  suggests  that  God  had 
failed  to  do  so.  19.  God's  reply  to  Jeremiah,  return  . . . 
bring  . . .  again— Jeremiah,  by  his  impatient  language, 
had  left  his  proper  posture  towards  God;  God  salth,  "If 
thou  wilt  return  (to  thy  former  patient  discharge  of  thy 
prophetic  function)  I  will  bring  thee  back"  to  thy  former 
position:  in  the  Hebrew  there  is  a  play  of  words,  "retm-n 
. .  .  turn  again"  (ch.  S.  4;  4. 1).  stand  before  me— minister 
acceptably  to  me  (Deuteronomy  10.8;  1  Kings  17. 1;  18. 15). 
take  .  .  .  precious  from  .  .  .  vile  —  image  from  metals: 
"  If  thou  wilt  separate  what  is  precious  in  thee  (the  Divine 
graces  imparted)  from  what  is  vile  (thy  natural  corrup- 
tions, impatience,  and  hasty  words),  thou  shalt  be  as  my 
mouth:"  my  mouthpiece  (Exodus  4. 16).  return  not  thou 
unto  them— let  not  them  lead  you  into  their  profane  ways 
(as  Jeremiah  had  spoken  Irreverently,  v.  18),  but  lead  thou 
them  to  the  way.s  of  godliness  {v.  16, 17).  Ezeklel  22. 26  ac- 
cords with  the  other  interpretation,  which,  however,  does 
not  so  well  suit  the  context,  "  If  thou  wilt  separate  from 
the  promiscuous  mass  the  better  ones,  and  lead  them  to 
conversion  by  faithful  warnings,"  &c.  30,  ai.  The  prom- 
ise of  ch.  1. 18, 19,  in  almost  the  same  words,  but  with  the 
addition,  adapted  to  the  present  attacks  of  Jeremiah's 
formidable  enemies,  "  I  will  deliver  thee  out  of . . .  wicked 
. , .  redeem  .  .  .  terrible;"  the  repetition  is  in  order  to  as- 
sure Jeremiah  that  God  is  t?ie  same  now  as  when  He  first 
made  the  promise,  in  opposition  to  the  prophet's  irrev- 
erent accusation  of  unfaithfulness  (r.  18). 

CHAPTER   XVI. 

Ver.  1-21.  Continuation  of  the  previous  Prophecy. 
2.  in  this  place  — in  Judea.  The  direction  to  remain 
single  was  (whether  literally  obeyed,  or  only  in  prophetic 
vision)  to  symbolize  the  coming  calamities  of  the  Jews 
(Ezeklel  24. 15-27)  as  so  severe  that  the  single  state  would 
be  then  (contrary  to  the  ordinary  course  of  things)  pref- 
erable to  the  married  (cf.  1  Corinthians  7.  8;  26.  29;  Mat- 
thew 21.19;  Luke  23.29).  4.  grievous  deaths  —  rather, 
deadly  diseases  (ch.  15.  2).  not  .  .  .  lamented— so  many 
shall  be  the  slain  (ch.  22. 18.)  dung— (Psalm  83. 10.)  5. 
(Ezeklel  24. 17,  22,  23.)  house  of  mourning— (Mark  5.  88.) 
Margin,  mourning -feast ;  such  feasts  were  usual  at  funerals. 
The  Hebrew  means,  in  Amos  6.  7,  the  cry  of  joy  at  a  ban- 
quet ;  here,  and  Lamentations  2. 19,  the  cry  of  sorrow,  6. 
cut  themselves— indicating  extravagant  grief  (ch,  41.5; 
47.  5),  prohibited  by  the  law  (Leviticus  19.  28).  bald-<Ch. 
7,  29 ;  Isaiah  22. 12).  7.  tear  themselves— rather,  "  break 
bread,"  viz.,  that  eaten  at  the  funeral-feast  (Deuteronomy 
26. 14 ;  Job  42. 11 ;  Ezeklel  24. 17 ;  Hosea  9.  4).  "  Bread  "  is 
to  be  supplied,  as  Lamentations  4.4;  cf.  "take"  (food) 
(Genesis  42.  .33).  give  .  .  .  cup  of  consolation  ,  .  .  for 
.  .  .  father- It  was  the  Oriental  custom  for  friends  to  send 
viands  and  wine  (the  "cup  of  consolation")  to  console 
relatives  in  mourning-feasts,  e.  g.,  children  under  the 
death  of  a  " father  "  or  "mother."  8.  house  of  feasting 
— Joj'ous:  as  distinguished  from  mourning-feasts.  Have 
522 


no  more  to  do  with  this  people  whether  in  mourning  or 
joyous  feasts.  9.  (Ch.  7.  34;  25.10;  Ezeklel  26.13).  10, 
(Deuteronomy  29.  24;  1  Kings  9.  8,  9).  11.  (Ch.  5.  19;  13.  22; 
22.8,9).  13.  ye— emphatic:  so  far  from  avoiding  your 
fathers'  bad  example,  ye  have  done  worse  (ch.  7.  26;  1 
Kings  14.  9).  imagination— rather,  stubborn  perversity, 
tliat  they  may  not  hearken— rather,  connected  with 
"ye:"  "ye  have  walked  .  .  .  so  as  not  to  hearken  to  me." 
13.  sterve  other  gods— that  which  was  their  sin  in  their 
own  land  was  their  punishment  in  exile.  Retribution 
in  kind.  They  voluntarily  forsook  God  for  idols  at  home ; 
they  were  not  allowed  to  serve  God,  if  tliey  wished  it,  in 
captivity  (Daniel  3.  and  6).  day  and  nights— irony.  You 
may  there  serve  idols,  which  ye  are  so  mad  after,  even  to 
satiety,  and  without  intermission,  l*.  Therefore— So 
severe  shall  be  the  Jews'  bondage  that  their  delivei-ance 
from  it  shall  be  a  greater  benefit  than  that  out  of  Egypt. 
The  consolation  Is  Incidental  here ;  the  prominent  thought 
is  the  sevej-ity  of  their  punishment,  so  great  that  their  res- 
cue from  it  will  be  greater  than  that  from  Egypt  [CaI/- 
vinJ;  so  the  context,  v.  13, 17, 18,  proves  (ch.  23.  7, 8;  Isaiah 
43. 18).  15.  the  north— Chaldea.  But  whilst  the  return 
from  Babylon  is  primarily  meant,  the  return  hereafter  is 
the  full  and  final  accomplishment  contemplated,  as  "  from 
all  the  lands"  proves.  "J*raer' was  not,  save  in  a  very 
limited  sense,  "  gathered  from  all  the  lands  "  at  the  return 
from  Babylon  (cf.  ch.ai.  6;  30.3;  S2. 15,  JVotes).  16.  send 
for— translate,  "  I  will  send  many ;"  "I  will  give  the  com- 
mission to  many  "  (2  Chronicles  17.  7).  fishers  .  .  ,  hunt- 
ers— successive  Invaders  of  Judea  (Amos  4.  2;  Habakkuk 
1. 14,  15).  So  "  net"  (Ezeklel  12. 13).  As  to  "hunters,"  see 
denesis  10.9;  Micah7.  2;  the  Chaldees  were  famous  in 
hunting,  as  the  Egyptians,  the  other  enemy  of  Judea,  were 
in  fishing.  "Fishers  "  expresses  the  ease  of  their  victory 
over  the  Jews  as  that  of  the  angler  over  fishes ;  "  hunters," 
th^  keenness  of  their  pursuit  of  them  into  every  cave  and 
nook.  It  is  remarkable,  the  same  image  is  used  in  a  good 
sense  of  the  Jews'  restoration,  implying  that  just  as  their 
enemies  were  employed  by  Gk)d  to  take  them  in  hand  for 
destruction,  so  the  same  shall  be  employed  for  their  resto- 
ration (Ezeklel  47. 9, 10).  So  spiritually,  those  once  enemies 
by  nature  (fishermen  many  o€  tliem  literally)  were  em- 
ployed by  God  to  be  heralds  of  salvation,  "catching  men" 
for  life  (Matthew  4. 19;  Luke  5. 10;  Acts  2. 41;  4.  4) ;  cf.  here 
v.  19,  "the  Gentiles  shall  come  unto  thee"  (2  Corinthians 
12.16).  17.  (Ch.  32.19;  Proverbs  5.21;  15.3.)  tlieir  in- 
iquity—the cause  of  God's  judgments  on  them.  18.  first 
.  .  .  double— HoRSiiEY  translates,  "  I  will  recompense,  &c., 
once  and  again;"  lit.,  the  first  time  repeated:  alluding  to 
the  two  captivities— the  Babylonian  and  the  Roman, 
Maukeb,  "I  will  recompense  their  former  iniquities 
(those  long  ago  committed  by  their  fathers)  and  their  (own) 
repeated  sins "  [v.  11, 12).  English  Version  gives  a  good 
sense,  "If^irst  (before  "  I  bring  them  again  into  their  land  "), 
I  will  doubly  (i.  e.,  fully  and  amply,  ch.  17. 18 ;  Isaiah  40.  2) 
recompense,"  &c,  carcasses— not  sweet-smelling  sacri- 
fices acceptable  to  God,  but  "  carcasses  "  oflTered  to  idols,  an 
offensive  odour  to  God ;  human  victims  (ch.  19.  5;  Ezeklel 
16. 20),  and  unclean  animals  (Isaiah  65.  4 ;  66. 17).  Maubeb 
explains  it,  "  the  carcasses  "  of  the  idols:  tlieir  images  void 
of  sense  and  life,  Cf.  v.  19,  20.  Leviticus  26.  30  favours 
this.  19,  20.  The  result  of  God's  judgments  on  the  Jews 
will  be  that  both  the  Jews  when  restored,  and  the  Gentiles 
who  have  witnessed  those  judgments,  shall  renounce 
idolatry  for  the  worship  of  Jehovah.  Fulfilled  partly  at 
the  return  from  Babylon,  after  which  the  Jews  entirely 
renounced  idols,  and  many  proselytes  were  gathered  in 
from  the  Gentiles,  but  not  to  be  realized  in  its  fulness  till 
the  final  restoration  of  Israel  (Isaiah  2).  30.  Indignant 
protest  of  Jeremiah  against  idols,  and  they  are  no  gods 
— (Ch.  2. 11;  Isaiah  37. 19;  Galatlans  4.  8.)  "They"  refers 
to  the  idols.  A  m,an  (a  creature  himself)  making  God 
Is  a  contradiction  in  terms,  Vulgate  takes  "  they  "  thus: 
"  Shall  man  make  gods,  though  men  themselves  are  not 
gods?"  31.  Therefore— In  order  that  all  may  be  turned 
from  idols  to  Jehovah,  He  will  now  give  awful  proof  of 
His  Divine  power  in  the  judgments  He  will  inflict,  thi* 
once— If  thepunishments  I  have  heretofore  inflicted  have 


Thit  Jews'  Love  of  Idolatry, 


JEREMIAH  XVII. 


The  Salvation  of  Ood. 


not  been  severe  enough  to  teach  them,  luyname  .  .  . 
liOitl— Je/iota/i  (Psalm  8;3.  18):  God's  incommunicable 
name,  to  apply  which  to  idols  would  be  blasphemy. 
Keeping  His  tlireats  and  promises  (Exodus  6.  3). 

CHAPTER    XVII. 

Ver.  1-27.    The  Jews'  inveterate  Love  of  Idolatry. 
The  LXX.  omit  the  first  four  verses,  but  other  Greek  ver- 
sions have  them.    1.  The  first  of  the  four  clauses  relates 
to  the  third,  the  second  to  the  fourth,  by  alternate  paral- 
lelism.   The  sense  is,  They  are  as  keen  after  idols  as  if 
their  propensity  was  "graven  with  an  iron  pen  (Job  19. 
24)  on  their  hearts,"  or  as  if  it  were  sanctioned  by  a  law 
"inscribed  with  a  diamond  point"  on  their  altars.    The 
names  of  their  gods  used  to  be  written  on  "the  horns  of 
the  altars  "  (Acts  17.  23).    As  the  clause  "  on  their  hearts  " 
refers  to  their  tnu'ard  propensity,  so  "on  .  .  .  altars,"  the 
outivard  exhibition  of  it.    Others  refer  "on  the  horns  of 
.  .  .  altars  "  to  their  staiiiing  them  with  tli'e  blood  of  vic- 
tims, in  imitation  of  the  Levitical  precept  (Exodus  29. 12; 
Leviticus  4.  7, 18),  but  "written  .  .  .  graven,"  would  thus 
be  inappropriate,     taljlc  of  .  .  .  Heart — which  God  in- 
tended to  be  inscribed   very  difTerently,  viz.,  with  His 
truths  (Proverbs  3.  3;  2  Corinthians  3.  3).    your— though 
"tlieir  "  preceded,  he  directly  addresses  them  to  charge  the 
guilt  home  to  tliem  in  particular.    SJ.  cUildrcn  remember 
— instead  of  forsaking  the  idolatries  of  their  fathers  they 
keep  them  up  (ch.  7. 18).    This  is  given  as  proof  that  their 
Bin  is  "  graven  upon  .  .  .  altars  "  {v.  1),  i.  e.,  is  not  merely 
temporary.     They  corrupt  their   posterity  after   them. 
Castalio  less  probably  translates,  "  They  remember  their 
altars  as  (fondly  as)  they  do  their  children."    groves — 
rather,  images  ofAstarte,  the  goddess  of  the  heavenly  hosts, 
represented  as  a  sacred  tree,  such  as  is  seen  in  the  Assyr- 
ian sculptures  (2  Kings  21.  7 ;  2  Chronicles  21.  18).    "  Image 
of  the  grove."    The  Hebreiv  for  "  grove  "  is  Asherah,  i.  c, 
Assarak,  Astarte,  or  Ashtaroth.   by  tlie  greeii  trees — ?.  e., 
near  thcra:   the  sacred  trees  (idol  symbols)  of  Astarte 
being  placed  in  the  midst  of  natural  trees:  ^^ green  trees  " 
is   thus   distinguished    from    "groves,"    artificial  trees. 
Hexdeeson,  to  avoid  taking  the  same  Hebrew  particle 
in  the  same  sentence  difTerently,  "  by  . . .  upon  "  translates 
"images  of  Astarte  on  the  green  trees."     But  it  is  not 
pi'obable   that   images,  in   the   form   of  a   sacred  tree, 
sliould   be  hung   on  trees,  rather   than  near  them.    3. 
momitaiii — Jerusalem,  and  especially  Zion  and  the  tem- 
ple, in  tUe  iield— As  Jerusalem  was  surrounded  by  moun- 
tains (Psalm  125.  2),  the  sense  probably  is.  Ye  rely  on  your 
mountainous  position  (ch.  3.  2;^),  but  I  will  make  "my 
mountain"  to  become  as  if  it  were  in  a  jilain  (field),  so  as 
to  give  thy  substance  an  easy  prey  to  the  enemy.    [Cal- 
vin.]   "Field"  maj',  however,  mean  all  Judea;  it  and 
"  my  mountain"  will  thus  express  the  country  and  its  cap- 
i<ai  (Gesenius  translates,  "together  with,"  instead  of  in; 
as  the  Ilebreu)  is  translated,  ch.  11.  19;  Hosea  5.  6;  but  this 
is  not  absolutely  needed),  "the  substance"  of  both  of 
which  God  "will  give  to  the  spoil."    tliy  lilgli  places- 
corresponding  in  parallelism  to  "  my  mountain"  (cf.  Isaiah 
11.  9),  as  "all  thy  borders,"  to  "the  field"  (which  confirms 
the  view  that  "  field"  means  all  Judea).    for  stii — con- 
nected with  "high  places"  in  English  Version,  viz.,  fre- 
quented for  sin,  i.  e.,  for  idolatrous  sacrifices.    But  ch.  15. 
13  makes  the  rendering  probable,  "I  will  give  thy  sub- 
stance .  .  .  to  .  .  .  spoil  .  ,  .  on  account  of  thy  sin  through- 
ovt  all  thy  borders."    4.  even  thyself— r.ather,  "owing  to 
thyself,"  !.  e.,  by  thy  own  fault  (ch.  15.  13).    discontinue 
ft-om- be  dispossessed  of.    Not  only  thy  substance,  but 
thyself  shall  be  carried  oflf  to  a  strange  land  (ch.  15. 11). 
5.  Hcforring  to  the  .lews' proneness  to  rely  on  Egypt,  in 
its  fear  of  Assyria  and  Babylon  (Isaiah  31.  1,  3).    tnisitetli 
—this  v.'ord  is  emphatic.    We  may  expect  help  from  men, 
so  far  as  God  enables  tliem  to  help  us,  but  we  must  rest 
cur  trust  In  God  alone  (Psalm  62.  5).    6.  heath— In  Psalm 
102.  17;  Isaiah  32.  11;  Habakkuk  3.  9,  the  Hebrew  is  trans- 
lated, "  bare,"  "  naked,"  "  dcstltnte ;"  but  as  the  parallel  in 
V.  8  is  "tree,"  some  plant  must  be  meant  of  which  this  is 
the  characteristic  epithet  (see  ch.  48.  6,  Margin),  "a  naked 


tree."    Robinson  translates,  "the  juniper  tree,"  found  in 
the  Arabah  or  Great  Valley,  here  called  "the  desert," 
south  of  the  Dead  Sea.  The  "  heath"  was  one  of  the  plants, 
according  to  Pliny  (13.  21;  16.  26),  excluded  from  religious 
uses,  because  it  has  neither  fruit  nor  seed,  and  Is  neither 
.sown  nor  planted,    not  see  .  .  .  good— (Job  20.  17.)    salt 
land— (Deuteronomy  29.  23),  barren  ground.    7.  (Psalm  34. 
8;  Proverbs  16.  20 ;  Isaiah  30. 18.)    Jeremiah  first  removed 
the  weeds  (false  trusts),  so  that  there  might  be  room'  for 
the  good  grain.  [Calvin.]    8.  (Psalm  1.  3.)    shall  not  see 
— i.  e.,  feel.    Answering  to  v.  6 ;  whereas  the  unbelievers 
"shall  not  see  (even)  Avhen  good  cometh,"  the  believer 
"shall  not  see  (so  as  to  be  overwhelmed  by  it  even)  when 
heat  (fiery  trial)  cometh."  Trials  shall  come  upon  him  as 
on  all,  nay,  upon  him  especially  (Hebrews  12.  6);  but  he 
shall  not  sink  under  them,  because  the  Lord  is  his  secret 
strength,  just  as  the  "roots  spread  out  by  a  river"  (or, 
"water-course")  draw  hidden  support  from  it  (2  Corin- 
thians 4.  S-11).  cstretnl— anxious,  as  one  desponding  (Luke 
12.  29 ;  1  Peter  5.  7).    drouglit— K<.,  withholding,  viz.,  of  rain 
(ch.  14. 1);  he  here  probably  alludes  to  the  drought  which 
had  prevailed,  but  makes  it  the  type  of  all  kinds  of  dis- 
tress.    9.  deceitful— from  a  root,  "supplanting,"  "trip- 
ping up  insidiously  by  the  heel,"  from  which  Jacoft  (Hosea 
12.  3)  took  his  name.    In  speaking  of  the  Jews'  deceit  of 
heart,  he  appropriately  uses  a  term  alluding  to  their  fore- 
father, whose  deceit,  but  not  wliose  faith,  they  followed. 
His  "  supplanting"  was  in  order  to  obtain  Jehovah's  bless- 
ing.   They  plant  Jehovah  for  "trust  in  man"  {v.  5),  and 
then  think  to  deceive  God,  as  if  It  could  escape  His  notice, 
that  it  is  in  man,  not  in  Hjm,  they  trust,    desperately 
^vicked— "incurable"  [Horsley]  (Micali  1.  9).    Trust  in 
one's  own  heart  is  as  foolish  as  in  our  fellow-man  (Prov- 
erbs 28.  26).    10.  Lest  any  should  infer  from  v.  9,  "  who  can 
know  it?"  that  even  the  Lord  does  not  know,  and  there- 
fore cannot  punish,  the  hidden  treachery  of  the  heart.  He 
saith,  "I  the  Lord  search  the  heart,"  &c.  (1  Chronicles  28. 
9;  Psalm  7.9;  Proverbs  17.  3 ;  Revelation  2.23).    even  to 
give— and  that  in  order  that  I  may  give  (ch.  32. 19).    11. 
partridge— (1  Samuel  26.  20).    Hebreiv  "Korea,"  from  a 
root,  to  call,  alluding  to  its  cry;  a  name  still  applied  to  a 
bustard  by  the  Arabs.    Its  nest  is  liable,  being  on  tlie 
ground,  to  be  trodden  under  foot,  or  robbed  by  carnivorous 
animals,  notwithstanding  all  the  beautiful  manoeuvres 
of  the  parent  birds  to  save  the  brood.    The  translation, 
"sitteth  on  eggs  which  it.  Jias  not  laid,"  alludes  to  the 
ancient  notion  that  she  stole  the  eggs  of  other  birds  and 
hatched  them  as  her  own ;  and  that  the  young  birds  when 
grown  left  her  for  the  true  mother.    It  is  not  needful  to 
make  Scripture  allude  to  an  exploded  notion,  as  if  it  were 
true.    Mattrer  thinks  the  reference  is  to  Jehoiakim's 
grasping  cupidity  (ch.  22.  13-17).    Probably  the  sense  is 
more  general;  as  previously  he  condemned  trust  in  man 
(y.  5),  he  now  condemns  another  object  of  the  deceitful 
hearts'  trust,  unjustly  gotten  riches  (Psalm  39.  6;  49. 16, 17; 
&3.  23).    fool— (Proverbs  23.  5;  Luke  12.  20);  "their  folly" 
(Psalm  49. 13).    Himself,  and  all,  shall  at  last  perceive  he 
was  not  the  wise  man  he  thought  he  was.    12.  Throne— 
The  temple  of  Jerusalem  the  throne  of  Jehovah.  Having 
condemned  false  object  of  trust,  "  high  places  for  sin"  {v, 
3),  and  an  "arm  of  fiesh,"  he  next  sets  forth  Jehovah,  and 
His  temple,  which  was  ever  open  to  the  Jews,  as  the  true 
object  of  confidence,  and  sanctuary  to  flee  to.  Henderson 
makes  Jehovah,  in  v.  13,  the  subject,  and  this  verse  predi- 
cate, "A  throne  of  glory,  high  from  the  beginning,  the 
place  of  our  sanctuary,  the  hope  of  Israel  is  Jehovah." 
Throne  is  thus  used  for  Him  who  sits  on  It;  ci.thronea 
(Colossians  1. 16).    He  Is  called  a  "sanctuary"  to  His  peo- 
ple (Isaiah  8. 14 ;  Ezekiel  11. 16).   So  Syi-iac  and  Arabic.  13. 
ine—JchovaJi.    Though  </iee  precedes.    This  sudden  transi- 
tion Is  usual  in  the  prophetic  style,  owing  to  the  prophet  s 
continual  realization  of  Jehovah's  presence,     all  tl»at 
forsake  thee— (Psalm  73.  27 ;  Isaiah  1.  28.)    ^vritten  in  the 
earth— in  the  dust,  i.  e.,  shall  be  consigned  to  oblivion. 
So  Jesus'  sign  Ificant  wri  ting  "  on  the  ground"  (pi-obably  the 
accusers'  names)  (John  8.  6).    Names  written  in  tlie  dust 
are  obliterated  by  a  very  slight  wind.    Their  hopes  and 
celebrity  are  wholly  in  the  earth,  not  in  the  heavenly  buolc 

523 


The  Sabbath  to  be  Ralloioed. 


JEREMIAH  XVIII. 


OocPs  Power  over  Nations. 


of  life  (Revelation  13.  8;  20.  12,  15).  The  Jews,  though 
boasting  that  they  were  the  people  of  God,  had  no  portion 
in  heaven,  no  status  before  God  and  His  angels.  Contrast 
"  written  in  heaven,"  i.  e„  in  the  muster-roll  of  its  blessed 
citizens  (Luke  10.  20).  Also,  contrast "  written  in  a  booli," 
and  "  in  the  rock  /or  eve)-"  (Job  19.  23,  24).  living  waters 
— (Ch.  2. 13.)  14-18.  Prayer  of  the  prophet  for  deliverance 
from  the  enemies  whom  he  excited  by  his  faithful  denun- 
ciations, heal  .  .  .  save— not  only  make  me  whole  (as  to 
the  evils  of  soul  as  well  as  body  which  I  am  exposed  to  by 
contact  with  ungodly  foes,  ch.  15. 18),  but  keep  me  so.  my 
praise— He  whom  I  have  to  praise  for  past  favours,  and 
therefore  to  whom  alone  I  look  for  the  time  to  come. 
15.  Where  is  the  word  I— (Isaiah  5.  19;  Amos  5.  18.) 
Where  is  the  fulfilment  of  the  threats  which  thou  didst 
utter  as  from  Goft?  A  characteristic  of  the  last  stage  of 
apostasy  (2  Peter  3.  4).  16.  I  have  not  refused  thy  call  of 
me  to  be  a  prophet  (Jonah  1.  3),  however  painful  to  me  it 
was  to  utter  what  would  be  sure  to  irritate  the  hearers 
(ch.  1.  4,  &c.) ;  therefore  thou  shouldest  not  forsake  me 
(ch.  15.  15,  &c.).  to  follow  thee— Ki.,  after  thee;  as  an 
under-pastor  following  thee,  the  Chief  Shepherd  (Eccle- 
Biastes  12.  11 ;  1  Peter  5.  4).  neither  .  .  .  desired— I  have 
not  wished  for  the  day  of  calamity,  though  I  foretell  it  as 
about  to  come  on  my  countrymen ;  therefore  they  have 
no  reason  for  persecuting  me.  thow  hnow^esl^I  appeal 
to  tliee  for  the  trutli  of  what  I  assert,  that  which  came 
out  of  my  lips- my  words  (Deuteronomy  23.  23).  right 
before  tliee  —  rather,  "was  before  thee;"  was  known  to 
tAee —(Proverbs  5.  21).  IT.  a  terror— viz.,  by  deserting 
me:  all  I  fear  is  thine  abandoning  me;  if  thou  art  with 
me  I  have  no  fear  of  evil  from  enemies.  18.  destroy  .  .  . 
destruction— "  break  them  with  a  double  breach,"  He- 
brew (ch.  14.  17).  On  "double,"  see  Note,  ch.  16. 18.  19-a7. 
Delivered  in  the  reign  of  Jehoiakim,  who  undid  the  good 
eflfected  by  Josiali's  reformation,  especially  as  to  the  ob- 
servance of  the  Sabbath.  [Eichorn.]  gate  of  .  .  .  chil- 
dren of .  .  .  people— The  gate  next  the  king's  palace, 
called  the  gate  of  David,  and  the  gate  of  the  people,  from  its 
being  tlie  principal  thoroughfare :  now  the  JaflEa  gate.  It 
Js  probably  the  same  as  "  the  gate  of  the  fountain"  at  the 
foot  of  Zion,  near  which  were  the  king's  garden  and  pool 
(ch.  39.  4;  2  Kings  25.  4;  Nehemiah  2.  14;  3.  15;  12.  37).  20. 
hlngs— He  begins  with  the  kings,  as  they  ought  to  have 
repressed  sucli  a  glaring  profanation.  21.  Take  heed  to 
yourselves — lit.,  to  your  souls.  Maukek  explains,  "as  ye 
love  your  lives;"  a  phrase  used  here  to  give  the  greater 
weight  to  the  command,  sabbath — The  non-observance 
of  it  was  a  chief  cause  of  the  captivity,  the  number  of 
years  of  the  latter,  seventy,  being  exactly  made  to  agree 
with  the  number  of  Sabbaths  which  elapsed  during  the 
490  years  of  their  possession  of  Canaan  from  Saul  to  their 
removal  (Leviticus  26.  34,  35;  2  Chronicles  36.  21).  On  the 
restoration^ therefore,  stress  was  especially  laid  on  Sab- 
bath observance  (Nehemiah  13. 19).  Jerusalem— It  would 
have  been  scandalous  anywliere,  but  in  the  capital,  Jeru- 
salem,  it  was  an  open  insult  to  God.  Sabbath-hallowing 
is  intended  as  a  symbol  of  holiness  in  general  (Ezekiel  20. 
12),  tlaerefore  such  stress  is  laid  on  it;  the  Jews'  gross  im- 
piety is  manifested  in  their  setting  God's  will  at  naught, 
in  tiie  case  of  such  an  easy  and  positive  command.  23. 
(Ch.  7.  24,  26.)  24:.  A  part  put  for  the  whole,  "  If  ye  keep 
the  Sabbath  and  my  other  laws."  25.  kings  ...  in  cha- 
riots—The kingdom  at  this  time  had  been  brought  so  low 
that  this  promise  here  was  a  special  favour,  remain — 
Hebrew,  be  inhabited  (v.  6 ;  Isaiah  13.  20).  26.  plain  .  .  . 
mountains  .  .  .  south  —  (Joshua  15.  1-4).  The  soutliern 
border  had  extended  to  the  river  of  Egypt,  but  was 
now  much  curtailed  by  Egyptian  invasions  (2  Chronicles 
85.20;  36.3,4).  The  Hebrew  tor  "south"  means  dry;  the 
arid  desert  south  of  Judea  is  meant.  The  enumeration  of 
all  the  parts  of  Judea,  city,  country,  plain,  hill,  and 
desert,  implies  that  no  longer  shall  there  be  aught  want- 
ing of  the  integrity  of  the  Jewish  land  (Zechariah  7.  7). 
■acriflces — As  in  v.  22,  one  constituent  of  Judea's  prosper- 
ity is  mentioned,  viz.,  its  kings  on  David's  throne,  the 
pledge  of  God  being  its  guardian;  so  in  this  verse  another 
constituent,  viz.,  its  priests,  a  pledge  of  God  being  propi- 
524 


tious  to  it  (Psalm  107.  22).  27.  burden  . . .  in  . . .  gates  . . , 
fire  in  the  gates— retribution  answering  to  the  sin ;  the 
scene  of  their  sin  shall  be  the  scene  of  their  punishment 
(ch.  52. 13 ;  2  Kings  25. 9). 

CHAPTEE   XVIII. 

Ver.  1-23.  God,  as  the  Sole  Sovereign,  has  an  Abso- 
lute Right  to  Deal  with  Nations  According  to  their 
Conduct  Towards  Him  ;  Illustrated  in  a  Tangible 
Form  by  the  Potter's  Moulding  of  Vessels  from 
Clay.  2.  go  dovi'n — viz.,  from  the  high  ground  on  which 
the  temple  stood,  near  which  Jeremiah  exercised  his 
prophetic  office,  to  the  low  ground,  where  some  well- 
known  (this  is  the  force  of  "the")  potter  had  his  work- 
shop. 3.  wheels— lit.,  "  on  both  stones."  The  potter's  hori- 
zontal lathe  consisted  of  two  round  plates,  the  lower  one 
larger,  the  upper  smaller;  of  stone  originally,  but  after- 
wards of  wood.  On  the  upper  the  potter  moulded  the  clay 
into  what  shapes  he  pleased.  They  are  found  represented 
in  Egyptian  remains.  In  Exodus  1. 16  alone  is  the  Hebreu 
word  found  elsewhere,  but  in  a  different  sense.  4. 
marred— spoiled.  "  Of  clay"  is  the  true  reading,  which 
was  corrupted  into  "  as  clay"  (Margin),  through  the  simi- 
larity of  the  two  Hebrew  letters,  and  from  v.  6,  "as  the 
clay."  6.  Refuting  the  Jews'  reliance  on  their  external 
privileges  as  God's  elect  people,  as  if  God  could  never  cast 
them  off.  But  if  the  potter,  a  mere  creature,  has  power 
to  throw  away  a  marred  vessel,  and  raise  up  other  clay 
from  the  ground,  "a  fortiori"  God,  the  Creator,  can  cast 
away  the  people  who  prove  unfaithful  to  His  election,  and 
can  raise  otliers  in  their  stead  (cf.  Isaiah  45.  9;  64.  8; 
Romans  9.  20,  21).  It  is  curious  that  the  potter' s  field  should 
have  been  the  purchase  made  with  the  price  of  Judas' 
treachery  (Matthew  27.  9,  10:  a  potter's  vessel  dashed  to 
pieces,  cf.  Psalm  2.  8,  9 ;  Revelation  2. 27),  because  of  its 
failing  to  answer  the  maker's  design,  being  the  very 
image  to  depict  God's  sovereign  power  to  give  reprobates 
to  destruction,  not  by  caprice,  but  in  the  exercise  of  His 
righteous  judgment.  Matthew  quotes  Zechariah's  words 
(Zechariah  11. 12, 13)  as  Jeremiah' s,  because  the  latter  (ch. 
18.,  19.)  was  the  source  from  which  the  former  derived  liis 
summary  in  ch.  11. 12, 13.  [Hengstenberg.]  7.  At  %vhat 
instant— In  a  moment,  when  the  nation  least  expects  it. 
Hereby  he  reminds  the  Jews  how  marvellously  God  had 
delivered  them  from  their  original  degradation,  i.  e..  In 
one  and  tlie  same  day  ye  were  the  most  wretched,  and 
then  the  most  favoured  of  all  people.  [Calvin.J  8.  their 
evil — in  antitliesis  to,  "  the  evil  that  i" thought  to  do."  re- 
pent—God herein  adapts  Himself  to  human  conceptions. 
The  change  is  not  in  God,  but  in  the  circumstances  wliich 
regulate  God's  dealings:  just  as  we  say  the  land  recedes 
from  us  wlien  we  sail  forth,  whereas  it  is  we  who  recede 
from  tlie  land  (Ezekiel  18.  21 ;  33. 11).  God's  unchangeable 
principle  is  to  do  the  best  that  can  be  done  under  all  cir- 
cumstances; if  then  He  did  not  take  into  account  the 
moral  cliange  in  his  people  (tlieir  prayers,  <fec.).  He  would 
not  be  acting  according  to  His  own  unchanging  principle 
(v.  9, 10).  This  is  applied  practically  to  the  Jews'  case  (v. 
11;  see  ch.  26.  3;  Jonah  3. 10).  11.  frame  evU— alluding  to 
the  preceding  image  of  "the  potter,"  i.  e.,  I,  Jehovah,  am 
now  as  it  were  the  potter /rawimf/  evil  against  you;  but  in 
the  event  of  your  repenting,  it  is  in  my  power  to  frame 
anew  my  course  of  dealing  towards  you.  return,  &c.— (2 
Kings  17. 13.)  12.  no  hope — thy  threats  and  exhortations 
are  all  tlirown  away  (ch  2.  25).  Our  case  is  desperate ;  we 
are  hopelessly  abandoned  to  our  sins  and  their  penalty. 
In  this  and  the  following  clauses,  "  We  will  walk  after  our 
own  devices,"  Jeremiah  makes  them  express  tlie  real 
state  of  the  case,  rather  than  the  hypocritical  subter- 
fuges which  they  would  have  been  inclined  to  put  forth. 
So  Isaiah  30. 10,  11.  13.  (Ch.  2. 10,  11.)  Even  among  the 
heathen  it  was  a  thing  unheard  of,  that  a  nation  should 
lay  aside  its  gods  for  foreign  gods,  though  their  gods  are 
false  gods.  But  Israel  forsook  the  true  God  for  foreign 
false  gods,  virgin  of  Israel  —  (2  Kings  19.  21.)  It  en- 
hances their  guilt,  that  Israel  was  the  virgin  whom  God 
had  specially  betrothed  to  Him.    horrible  thing— (Ch.  5 


JEREMIAH    AT    THE    TOTTE 


Ei4"s  HOUSE.— jkkK.miah  xv;i:.  3. 


Jvdah  is  Threatened. 


JEREMIAH  XIX. 


The  Desolation  of  the  Jew», 


30.)  14.  Is  there  any  man  (living  near  It)  who  would  leave 
the  snow  of  Lebanon  (i.  e.,  the  cool  melted  snow-water  of 
Lebanon,  as  he  presently  explains),  which  cometh  from 
the  rock  of  the  field  (a  poetical  name  for  Lebanon,  which 
towers  aloft  above  the  surrounding  field,  or  compara- 
tively plain  country)?  None.  Yet  Israel  forsakes  Jeho- 
vah, the  living  fountain  close  at  hand,  for  foreign  broken 
cisterns.  Ch.  17. 13;  2. 13,  accord  with  English  Version 
here.  Maureb  translates,  "Shall  the  snow  of  Lebanon 
cease  from  the  rock  to  water  {lit.,  forsake)  my  fields"  (the 
whole  land  around  being  peculiarly  JehovaK s)1  Lebanon 
means  Vie  while  mountain;  so  called  from  the  perpetual 
snow  which  covers  that  part  called  Hermon,  stretch- 
ing north-east  of  Palestine,  that  come  from  another 
place— that  come  from  far,  viz.,  from  the  distant  lofty 
rocks  of  Lebanon.  Hendekson  translates,  "  the  com- 
pressed waters,"  imz., contracted  within  a  narrow  channel 
while  descending  through  the  gorges  of  the  rocks;  "flow- 
ing" may  in  this  view  be  rather  "flowing  down"  (Song  of 
Solomon  i.  15).  But  the  parallelism  in  English  Version  is 
better,  "which  cometh  from  the  I'ock,"  "that  cometh 
from  another  place."  be  forsalcen— answering  to  the 
parallel,  "Will  a  man  leave."  Matjbeb  translates,  "dry 
up,"  or  "fail"  (Isaiah  19.5);  the  sense  thus  being.  Will 
nature  ever  turn  aside  from  Its  fixed  course.  The  "  cold 
waters"  (cf.  Proverbs  25.25)  refer  to  the  perennial  streams, 
fed  from  the  partial  melting  of  the  snow  in  the  hot 
weather.  15.  Because — rather,  And  yet;  in  defiance  of 
the  natural  order  of  things,  forgotten  me— (Ch.  2.  32.) 
This  implies  a  previous  knowledge  of  God,  whereas  He 
was  unknown  to  the  Gentiles;  the  Jews'  forgetting  of 
God,  therefore,  arose  from  determined  perversity.  tUey 
have  caused  ...  to  stumble — viz.,  the  false  prophets  and 
idolatrous  priests  have,  ancient  paths— (Ch.  6.  16):  the 
patlis  which  their  pious  ancestors  trod.  Not  antiquity 
indiscriminately,  but  the  example  of  the  fathers  who  trod 
the  riglit  way,  is  here  commended,  them — the  Jews. 
not  cast  up — not  duly  prepared:  referring  to  the  raised 
centre  of  tlie  road,  Calvin  translates,  "not  trodden." 
Tliey  liad  no  pi'ecedent  of  former  saints  to  induce  them  to 
devise  for  tliemselves  a  new  worship.  16.  hissing — (1 
Kings  9. 8.)  In  sign  of  contempt.  That  which  was  to  be 
only  tlie  event  is  ascribed  to  the  purpose  of  the  people,  al- 
tliougii  altogether  ditferent  from  what  they  would  have 
been  likely  to  hope  for.  Their  purpose  is  represented  as 
being  the  destruction  of  their  country,  because  it  was  the 
inevitable  result  of  their  course  of  acting,  wag  . , .  head — 
In  mockery  (2  Kings  19.  21;  Matthew  27.  39).  As  "wag  .  .  . 
head"  answers  to  "hissing,"  so  "astonished"  answers  to 
"desolate,"  for  which,  therefore,  Munsteb,  «&c.,  rather 
translate,  "an  object  of  wonder"  (ch.  19.  8).  17.  as  with 
au  east  -wind — lit,,  "I  will  scatter  them,  as  an  east  wind" 
(scatters  all  before  it):  a  most  violent  wind  (Job  27.21; 
Psalm  48.  7;  Isaiah  27.  8).  Thirty-two  MSS.  read  (without 
as),  "with  an  east  wind."  I  tvlll  show  them  the  back 
.  .  .  not  .  .  .  face— just  retribution:  as  "they  turned  their 
back  unto  me  .  .  .  not  their  face"  (ch.2.  27).  18.  (Ch.  11. 
19.)  Let  us  bring  a  capital  charge  against  him,  as  a  false 
prophet;  "for  (whereas  he  foretells  that  this  land  shall 
be  left  without  priests  to  teach  the  law,  Malachl  2.  7; 
without  scribes  to  explain  its  difliculties;  and  without 
propliets  to  reveal  God's  will),  the  law  shall  not  perish 
fiom  the  prophet,"  Ac;  since  God  has  made  these  a  last- 
ing institution  in  His  church,  and  the  law  declares  they 
Bhail  never  perish  (Leviticus  6.  18;  10.  11;  cf.  ch.  5. 12). 
[Gkotius.]  the  wise— scribes  and  elders  joined  to  the 
priests.  Perhaps  they  mean  to  say,  we  must  have  right 
on  our  side,  in  spite  of  Jeremiah's  words  against  us  and 
our  prophets,  &e.  (ch.  28.  15, 16 ;  29.25,32;  5.31);  "for  the 
law  shall  not  perish,"  &c.  I  prefer  Grotius' explanation. 
wltlv  .  .  .  tongue— by  a  false  accusation  (Psalm  57.  4 ;  64. 
8;  12.  4 ;  50.  19).  Eor  the  tongue  (Margin),  i.  e.,  for  his  speak- 
ing against  us.  "  In  the  tongue,"  i.  e.,  let  us  kill  him,  that 
he  may  speak  no  more  against  us.  [Castalic]  19.  Give 
heed— Contrasted  with,  "let  us  not  give  heed"  (v.  18).  As 
they  give  no  heed  to  rae,  do  tfiou,  O  Lord,  give  heed  to  me, 
and  let  my  words  at  least  have  their  weight  with  thee, 
ao.  In  the  particulars  here  specified,  Jeremiah  was  a 


type  of  Jesus  Christ  (Psalm  109. 4,5;  John  15. 25).  my  soul 
—my  life;  me  (Psalm  a5.  7).  I  stood  before  thee  .  .  to 
turn  away  thy  -wrath— so  Moses  (Psalm  106.  23 ;  cf.  Eze 
kiel  22.  30).  So  Jesus  Christ,  the  antitype  of  previous  par- 
tial intercessors  (Isaiah  59. 16).  21.  pour  out  their  blood 
by  the  fbrce  of  the  sword— ?i7.,  by  the  liands  of  the  sword. 
So  Ezekiel  35.  5.  Maurer  with  Jerome  translates,  "  de- 
liver them  over  to  the  power  of  the  SAvord."  But  cf.  Psalm 
6;}.  10,  Margin;  Isaiah  53.  12.  In  this  prayer  he  does  not 
indulge  in  personal  revenge,  as  if  it  were  his  own  cause 
that  was  at  stake;  but  he  speaks  under  the  dictation  of 
the  Spirit,  ceasing  to  intercede,  and  speaking  propheti- 
cally, knowing  they  were  doomed  to  destruction  as  repro- 
bates; for  those  not  so,  he  doubtless  ceased  not  to  inter- 
cede. We  are  not  to  draw  an  example  from  this,  which  is 
a  special  case,  put  to  death — or,  as  in  ch.  15.  2,  "  perish 
by  tlie  death-plague."  [Maitrer.]  men  .  .  .  young  men — 
Horsley  distinguishes  the  former  as  married  men  past 
middle  life;  the  latter,  the  flower  of  the  unmarried  youth. 
22.  cry- by  reason  of  the  enemy  bursting  in :  let  their 
houses  be  no  shelter  to  them  in  their  calamities.  [Cal- 
vin.] digged  .  .  ,  pit— (F.  20;  Psalm  57.  6;  119.85.)  23. 
forgive  not — (Psalm  109.  9,  10, 14.)  blot  out— image  from 
an  account  book  (Revelation  20. 12).  before  thee — Hypo- 
crites suppose  God  is  not  near,  so  long  as  they  escape 
punishment;  but  when  He  punishes,  they  are  said  to 
stand  before  Him,  because  they  can  no  longer  flatter  them- 
selves they  can  escape  His  eye  (cf.  Psalm  90. 8).  deal  thus 
— exert  thy  power  against  them.  [Maurer.]  time  of 
thine  anger — though  He  seems  to  tarry.  His  time  shall 
come  at  last  (Ecclesiastes  8. 11, 12;  2  Peter  3. 9, 10). 

CHAPTER    XIX. 

Ver.  1-15.  The  IJesolation  of  the  Jews  for  theib 
Sins  foretold  in  the  Valley  of  Hinnom,  the  Symbol 
OF  BREAKING  A  BoTTLE.  Referred  by  Maurer,  &c.,  to 
the  beginning  of  Zedekiah's  reign.  1.  bottle — Hebreiv, 
bakbuk,  so  called  from  the  gurgling  sound  which  it  makes 
when  being  emptied,  ancients— elders.  As  witnesses  of 
the  symbolic  action  {v.  10 ;  Isaiah  8. 1,  2),  that  the  Jews 
might  not  afterwards  plead  ignorance  of  the  prophecy. 
The  seventy-two  elders,  composing  the  Sanhedrim,  or 
Great  Council,  were  partly  taken  from  "the  priests," 
partly  from  the  other  tribes,  i.e.,  "the  people,"  the  former 
presiding  over  spiritual  matters,  the  latter  over  civil;  the 
seventy-two  represented  the  whole  people.  2.  valley  of 
the  son  of  Hinnom — or  Tophet,  south  of  Jerusalem, 
where  human  victims  were  oflered,  and  children  made  to 
pass  through  the  flre,  in  honour  of  Molech.  east  gate — 
Margin,  sun  gate,  sunrise  being  in  the  east.  Maurer 
translates,  the  potter's  gate.  Through  It  lay  the  road  to  the 
valley  of  Hinnom  (Joshua  15.8).  The  potters  there  formed 
vessels,  for  the  use  of  the  temple,  which  was  close  by  (cf.  v. 
10, 14 ;  ch.  18.  2;  Zechariah  11. 13).  The  same  as  "the  xvatet 
gate  toward  the  east"  (Nehemiah  3.  26;  12.  37);  so  called 
from  the  brook  Kedron,  Calvin  translates,  as  English 
Version  and  Margin,  "It  was  monstrous  perversity  to 
tread  the  law  under  foot  In  so  conspicuous  a  place,  over 
which  the  sun  daily  rising  reminded  them  of  the  light  of 
God's  law,"  3.  The  scene  of  their  guilt  is  chosen  as  the 
scene  of  the  denunciation  against  them,  kings — the 
king  and  queen  (ch.  13. 18);  or  including  the  king's  coun- 
sellors and  governors  under  him.  tingle— as  if  struck  by 
a  thunder  peal  (1  Samuel  3. 11;  2  Kings  21. 12).  4.  (Isaiah 
65. 11.)  estranged  this  place — devoted  it  to  the  worship 
of  strange  gods:  alienating  a  portion  of  the  sacred  city 
from  God,  the  rightful  Lord  of  the  temple,  city  and  whole 
land,  nor  their  fathers— viz.,  the  godly  among  them ; 
their  ungodly  fathers  God  makes  no  account  of,  blood 
of  Innocence— slain  in  honour  of  Molech  (ch,  7, 31 ;  Psalm 
106.  87).  5.  commanded  not— nay,  more,  I  commanded 
the  opposite  (Leviticus  18. 21;  see  ch.  7.31,32).  6.  no  more 
. . ,  Tophet — from  Hebrew,  toph,  a  drum ;  for  In  sacrificing 
children  to  Molech  drums  were  beaten  to  drown  their 
orles.  Thus  the  name  indicated  the  joy  of  the  people  at 
the  fancied  propitiation  of  the  god  by  this  sacrifice ;  ta 
antithesis  to  its  Joyless  name  subsequently,    valley  of 

625 


The  Fearful  Doom  of  Pashur. 


JEREMIAH  XX. 


The  Prophet  Complainelh  of  his  Misery 


•laughter— it  should  be  the  scene  of  slaughter,  no  longer 
of  childi-en,  but  of  men;  not  of  "innocents"  (v.  4),  but 
of  those  who  richly  deserved  their  fate.  The  city  could 
not  be  assailed  without  first  occupying  the  valley  of 
Hinnoni,  in  which  was  the  only  fountain:  hence  arose 
the  violent  battle  there.  7.  make  void  the  counsel- 
defeat  their  plans  for  repelling  the  enemy  (2  Chronicles 
32. 1-4;  Isaiah  19.  3;  22.  9, 11).  Or  their  schemes  of  getting 
help  by  having  recourse  to  idols.  [Cai,vin.]  lu  this 
place— the  valley  of  Hinnom  was  to  be  the  place  of  the 
Chaldean  encampment;  the  very  place  where  they  looked 
for  lielp  from  idols  was  to  be  the  scene  of  their  own 
slaughter.  S.  {Note,  ch.  18.16.)  9.  (Deuteronomy  28.53; 
Lamentations  4. 10.)  10.  break  .  .  .  hottle— a  symbolical 
action,  explained  in  v.  11.  the  men— the  elders  of  the 
people  and  of  the  priests  (v.  1;  cf.  ch.  51.63,64).  11.  as 
one  hreaketli  a  potter's  vessel — expressing  God's  abso- 
lute sovereignty  (ch.  IS.  6;  Psalm  2.  9;  Isaiah  30. 14,  Margin; 
Lamentations  4.2;  Romans  9.20,21).  cannot  be  made 
■»TUole  again  — a  broken  potter's  vessel  cannot  be  re- 
stored, but  a  new  one  may  be  made  of  the  same  material. 
So  God  raised  a  new  Jewish  seed,  not  identical  with  the 
destroyed  rebels,  but  by  substituting  another  generation 
In  their  stead.  [Grotius.]  no  place  to  bury— (Ch.  7. 32.) 
13.  make  this  city  as  Tophet— t.  e.,  as  defiled  with  dead 
bodies  as  Tophet.  13.  shall  be  defiled — with  dead  bodies 
(v.  12;  2  Kings  23. 10).  because  of  all  the  houses— Rather 
(explanatory  of  the  previous  "the  houses  .  .  .  and  .  .  . 
liouses"),  "even  all  the  houses,"  &c.  [Calvin.]  roofs- 
being  flat,  they  were  used  as  high  places  for  sacrifices  to 
the  sun  and  planets  (ch.  32.29;  2  Kings  23.11,12;  Zepha- 
niah  1.5).  The  Nabateans,  south  and  east  of  the  Dead 
Sea,  a  nation  most  friendly  to  the  Jews,  according  to 
Strabo,  had  the  same  usage.  14.  court  of  tlic  Lord's 
house— near  Tophet.  The  largest  court,  under  the  open 
air,  where  was  the  greatest  crowd  *(2  Chronicles  20.5). 
15.  her  towns— the  suburban  villages  and  towns  near 
Jerusalem,  such  as  Bethany. 

CHAPTER    XX. 

Ver.  1-18.  Jeremiah's  Incarceration  by  Pashur, 
TUB  Principal  Officer  of  the  Temple,  for  Prophe- 
sying within  its  Precincts;  His  Renewed  Predic- 
tions  AGAINST  THE   CiTY,   &C.,   ON  HIS  LIBERATION.     1. 

son — Descendant,  of  Immer — One  of  the  original  "gov- 
ernors of  the  sanctuary  and  of  the  house  of  God,"  twenty- 
four  in  all,  t.  e.,  sixteen  of  the  sons  of  Eleazar  and  eight 
of  the  sons  of  Ithamar  (1  Chronicles  24. 14).  This  Pashur 
is  distinct  from  Pashur,  son  of  Melchiah  (ch.  21. 1).  The 
"  captains"  (Luke  22. 4)  seem  to  have  been  over  the  twenty- 
four  guards  of  the  temple,  and  had  only  the  right  of 
apprehending  any  who  were  guilty  of  delinquency  within 
it;  but  the  Sanhedrim  had  the  judicial  power  over  such 
delinquents  [Grotius]  (ch.  26.8, 10, 16).  a.  The  fact  that 
Pashur  was  of  the  same  order  and  of  the  same  family  as 
Jeremiah  aggravates  the  indignity  of  the  blow  (1  Kings 
22.  24 ;  Iilatthew  26.  67).  stocks — An  instrument  of  torture 
with  five  holes,  in  which  the  neck,  two  hands,  and  two 
feet  were  thrust,  the  body  being  kept  in  a  crooked  posture 
(ch.  29.26).  From  a  Hebrew  root,  "to  turn,"  or  "rack." 
This  marks  Pashur's  cruelty,  high— i.  e.,  the  upper  gate 
(2  Kings  15. 35).  gate  of  Benjamin— a  gate  in  the  temple 
wall,  corresponding  to  the  gate  of  Benjamin,  properly  so 
called,  in  the  city  wall,  in  the  direction  of  the  territory 
of  Benjamin  (ch.  7.2;  37.13;  38.7).  The  temple  gate  of 
Benjamin,  being  on  a  lofty  position,  was  called  "  the  high 
gate,"  to  distinguish  it  from  the  city  wall  gate  of  Ben- 
jamin. 3.  Pashur— Compounded  of  two  roots,  meaning 
"largeness"  (and  so  "security")  "on  every  side;"  In  an- 
tithesis to  Magor-missabib,  "terror  round  about"  {v,  10;  ch. 
6.25;  46.5;  49.29;  Psalm  31.13).  4.  terror  ...  to  all  thy 
friends— who  have  believed  thy  false  promises  (w.  6).  The 
sense  must  be  in  order  to  accord  with  "fear  round  about" 
(V.  3).  I  will  bring  terror  on  thee  and  on  all  thy  friends, 
that  terror  arising  from  thyself,  viz.,  thy  false  prophecies. 
Thou  and  thy  prophecies  will  be  seen,  to  the  dismay  both 
of  thee  and  thy  dupes,  to  have  caused  their  ruin  and 
626 


thine.  Maurer's  translation  \s  therefore  not  needed,  "I 
will  give  up  thee  and  all  thy  friends  to  terror."  B. 
strength— t.  e.,  resources,  labours  — fruits  of  labour, 
gain,  wealth.  6.  prophesied  lies— viz.,  that  God  cannot 
possibly  leave  this  land  without  prophets,  priests,  and 
teachers  ("the  wise")  (ch.  18.18;  cf.  ch.  5.31).  7.  Jere- 
miah's complaint,  not  unlike  that  of  Job,  breathing  some- 
what of  human  infirmity  in  consequence  of  his  imprison- 
ment. Thou  didst  promise  never  to  give  me  up  to  the 
will  of  mine  enemies,  and  yet  thou  hast  done  so.  But 
Jeremiah  misunderstood  God's  promise,  which  was  not 
that  he  should  have  nothing  to  suffer,  but  that  God  would 
deliver  him  out  of  sufferings  (ch.  1. 19).  deceived — others 
translate  as  Margin,  "thou  hast  enticed"  or  "persuaded 
me,"  viz.,  to  undertake  the  prophetic  ofllce,  "and  I  was 
persuaded,"  t.  e.,  sufl'ered  myself  to  be  persuaded  to  un- 
dertake what  I  find  too  hard  for  me.  So  the  Hebrew  word 
is  used  in  a  good  sense  (Genesis  9.27,  Margin;  Proverbs 
25. 15 ;  Hosea  2. 14).  stronger  than  I— Thou  whose  strength 
I  could  not  resist  hast  laid  this  burden  on  me,  and  hast 
prevailed  (hast  made  me  prophesy,  in  spite  of  my  reluc- 
tance) (ch.  1.5-7);  yet,  when  I  exercise  my  office,  I  am 
treated  with  derision  (Lamentations  3. 14).  8.  Rather, 
"  Whenever  I  speak,  I  cry  out."  "Concerning  violence  and 
spoil,  I  (am  compelled  to)  cry  out,"  i.  e.,  complain. 
[Maureh.]  English  Version  in  the  last  clause  is  more 
graphic,  "I  cried  violence  and  spoil"  (ch.  6.7)!  I  could 
not  speak  in  a  calm  tone;  their  desperate  wickedness 
compelled  me  to  "cry  out."  because— Rather,  <7ierc/<we; 
the  apodosis  of  the  previous  sentence;  because  in  dis- 
charging my  prophetic  functions,  J"  not  merelj'  spake,  but 
cried;  and  cried,  violence,  &c. ;  therefore  the  word  of  the 
Lord  was  made  a  reproach  to  me  (v.  7).  9.  his  word  -ivas — 
or  lit.,  "  there  was  in  my  heart,  as  it  were,  a  burning  fire," 
i.  e.,  the  Divine  afflatus  or  impulse  to  speak  was  as,  &c. 
(Job  32. 18, 19 ;  Psalm  89.  3).  weary  with  forbearing,  and 
I  could  not—"  I  laboured  to  contain  myself,  but  I  could 
not"  (Acts  18.5;  cf.  ch.  23.9;  1  Corinthians  9.16,17).  10. 
For— Not  referring  to  the  words  immediately  preceding, 
but  to  "I  will  not  make  mention  of  Him;"  the  "de- 
faming" or  detraction  of  the  enemy  on  every  side  (see 
Psalm  31. 13)  tempted  him  to  think  of  prophesying  no 
more.  Report  .  .  .  we  will  report — The  words  of  his 
adversaries  one  to  the  other ;  give  any  information  against 
him  (true  or  false)  which  will  give  colour  for  accusing 
him;  and  "  we  will  report  it,"  viz.,  to  the  Sanhedrim,  in 
order  to  crush  him.  familiars— ZiY.,  men  of  my  peace; 
those  who  pretended  to  be  on  peaceable  terms  with  me 
(Psalm  41. 9).  Jeremiah  is  type  of  Messiah,  referred  to  in 
that  Psalm.  (See  ch.  38.22;  Job  19.19;  Psalm  55.13,14; 
Luke  11. 53,  54.)  -watched  for  my  halting— (Psalm  35. 15, 
Margin,  "halting;"  Psalm  38.17;  71. 10,  Jliarpw.)  Gese- 
Nius  not  so  well  translates,  according  to  Arabic  idiom, 
"those  guarding  my  side"  (i.  e.,  my  most  intimate  friends 
always  at  my  side),  in  apposition  to  "familiars,"  and  the 
subject  of  say  (instead  of  saying).  The  Hebrew  means 
properly  "side,"  then  "halting,"  as  the  halt  bend  on  one 
side,  enticed — to  commit  some  sin.  11.  not  prevail — as 
they  hoped  to  do  (v.  10;  ch.  15.  20).  prosper — in  their  plot. 
la.  triest  the  righteous — in  latent  contrast  to  the  hasty 
judgments  of  men  (ch.  11. 20 ;  17. 10).  opened— r.  e.,  com- 
mitted (cf.  2  Kings  19. 14;  Psalm  35. 1).  13.  delivered  .  .  . 
soul— This  deliverance  took  place  when  Zedekiah  suc- 
ceeded to  Jeconiah.  14-18.  The  contrast  between  the 
spirit  of  this  passage  and  the  preceding  thanksgiving  is  to 
be  explained  thus:  to  show  how  great  was  the  deliver- 
ance (v.  13),  he  subjoins  a  picture  of  what  his  wounded 
spirit  had  been  previous  to  his  deliverance;  I  had  said  In 
the  time  of  my  imprisonment,  "Cursed  be  the  day;"  my 
feeling  was  that  of  Job  (Job  3. 3, 10, 11,  whose  words  Jere- 
miah therefore  copies).  Though  Jeremiah's  zeal  had  been 
stirred  up,  not  so  much  for  self  as  for  God's  honour 
trampled  on  by  the  rejection  of  the  prophet's  words,  yet 
it  was  intemperate  when  he  made  his  birth  a  subject  for 
cursing,  which  was  really  a  ground  for  thanksgiving. 
15.  A  man-cliild— The  birth  of  whom  is  in  the  JEast  a 
special  subject  of  joy;  whereas  that  of  a  female  is  often 
not  so.    16.  the  cities— Sodom  and  Gomorrah,    cry  .  . 


Zedekiah  Comulls  the  Prophet. 


JEREMIAH  XXI,  XXII. 


An  Exhortation  to  Repentance, 


moruiitg  .  .  .  noontide — t.  e..  Let  him  be  kept  In  alarm 
the  whole  day  (not  merely  at  night  when  terrors  ordinarily 
prevail,  but  in  daytime  when  It  is  something  extraordi- 
nary) witli  terrifying  war-shouts,  as  those  in  a  besieged 
city  (ch.  18. 22).  17.  Ue— "  that  man"  {v.  15, 16).  from  tKe 
w«ml»— i  e.,  at  that  time  whilst  I  was  still  in  the  womb. 

CHAPTER   XXI. 

Vei  1-14.  Zedekiah  consults  Jekemiah  what  is  to 
BE  THE  Event  of  the  War:  God's  Answer.  Written 
probably  wlieu,  after  having  repulsed  the  Egyptians  who 
brought  succours  to  the  Jews  (ch.  37.  5-8;  2  Kings  24.  7),  the 
Chaldoes  were  a  secoud  time  advancing  against  Jerusa- 
lem, but  were  not  yet  closely  besieging  it(f.  4, 13).  [Rosen- 
KULLER.J  This  chapter  probably  ought  to  bt>  placed  be- 
tween chs.  37.  and  38. ;  since  what  the  "  princes,"  in  cli.  38. 
2,  represent  Jeremiah  as  having  said,  is  exactly  what 
we  find  in  v.  t>  of  this  ch.  21.  Moreover,  the  same  persons 
as  here  (i'.  1)  are  mentioned  in  ch.  37.  3;  38. 1,  viz.,  Pashur 
and  Zephauiah.  What  is  here  more  fully  related  is  there 
simply  referred  to  in  the  historical  narrative.  Cf.  ch.  52. 
24 ;  2  Kings  25. 18.  [Maurer,]  ZedelclaU— A  prince  having 
some  reverence  for  sacred  things,  for  wliicli  reason  he 
sends  an  honourable  embassy  to  Jeremiah;  but  not 
having  moral  courage  to  obey  his  better  impulses.  Paslrnr 
— son  of  Melchiah.of  the  fifth  order  of  priests,  distinct 
from  Pashur,  son  of  Immer  (ch.  20. 1),  of  the  sixteenth 
order  (1  Chronicles  24.  9, 14).  Zeplianlali — of  the  twenty- 
fourth  order.  They  are  designated,  not  by  their  father, 
but  by  their  family  (1  Chronicles  24. 18).  a.  Nebncliad- 
rezzar— The  more  usual  way  of  spelling  the  name  in  Jere- 
miali  tlian  Nebuchadnezzar.  From Persiac roots,  meaning 
either  "Nebo,  the  chief  of  the  gods,"  or,  "Nebo,  the  god 
of  fire."  He  v/as  son  of  Nabopolassar,  who  committed 
the  command  of  the  army  against  Egypt,  at  Carchemish, 
and  against  Judea,  to  the  crown-prince,  according  to 
all  Ills  Avoiidrous  •^vorlts — Zedekiah  hopes  for  God's 
Bpeeial  interposition,  such  as  was  vouchsafed  to  Hezekiah 
against  Sennacherib  (2  Kings  19.  35,  36).  he— Nebuchad- 
nezzar, go  tip  from  us — rise  up  from  the  siege  which  he 
sat  down  to  lay  (ch.  37.  5, 11,  Margin;  Numbers  16.  24,  27;  1 
Kings  15.  19,  Margin).  4.  God  of  Israel — Those  "won- 
drous works"  (v.  2)  do  not  belong  to  you ;  Ood  is  faithful ; 
it  is  you  wlio  forfeit  the  privileges  of  the  covenant  by  un- 
faithfulness. "  God  will  always  remain  the  God  of  Israel, 
thougli  He  destroy  thee  and  tliy  people."  [Calvin.J  turn 
back  tlie  iveapous — I  will  turn  them  to  a  very  different 
use  from  what  you  intend  them.  You  now  with  tliem 
fight  agaiust  the  Chaldees  "  without  the  walls"  (the  Jewish 
defenders  being  as  yet  able  to  sally  forth  more  freely,  and 
defend  the  fountains  outside  the  walls  in  the  valley  under 
Mount  Ziou;  see  v.  13;  ch.  19.6,7),  but  soon  ye  shall  be 
driven  back  within  the  city  [Maukeb],  and  "in  the 
midst"  of  it  I  will  cause  all  your  arms  to  be  gathered  in 
one  place  ("  I  will  assemble  them,"  viz.,  your  arms)  by  the 
Chaldean  conquerors  [Gkotius],  who  shall  slay  you  with 
tliose  very  arms.  [Menochius.]  5.  The  Jews  shall  have 
not  merely  the  Chaldees,  but  Jehovah  Himself  in  wrath 
at  their  provocations,  fighting  against  them.  Every 
word  enhances  the  formidable  character  of  God's  oppo- 
sition, "I  myself  .  .  .  outstretched  hand  .  .  .  strong  arm 
(no  longer  in  Exodus  6.  6,  and  in  the  case  of  Sennacherib, 
In  your  behalf,  but)  in  anger . . .  fury  .  .  .  great  wrath."  7. 
the  people,  and  Bucli— rather,  explanatory,  "  the  people, 
viz.,  such  as  are  left,"  &c.  seek  tlieir  life — content  with 
nothing  short  of  their  death;  not  content  with  plundering 
a.nd  enslaving  them,  smite  ivlth  .  .  .  sword — This  was 
the  fate  of  Zedekiah's  sons,  Und  many  of  the  Jewish 
nobles.  Zedekiah  himself,  though  not  put  to  a  violent 
death,  died  of  grief.  Cf.  as  to  the  accurate  fulfilment,  ch. 
34.  4;  Kztkiel  12. 13;  2  Kings  25.  6,  7.  8.  "Life,"  if  ye  sur- 
render; "death,"  if  ye  persist  In  opposing  tlie  Chaldees 
(cf.  Deuleronomy  30. 19).  The  individuality  of  Jeremiah's 
mission  from  God  is  shown  in  that  he  urges  to  uncon- 
ditional surrender;  whereas  all  former  prophets  had 
urged  tlie  people  to  oppose  their  Invaders  (Isaiah  7. 16;  37. 
S3,  85).    9.  (Ch.  38.  2,  17, 18.)    talleth  to— deserts  to.    life 


...  a  prey— proverbial,  to  make  one's  escape  with  life, 
like  a  valuable  spoil  or  prey  that  one  carries  oflf;  the  nar- 
rowness of  the  escape,  and  the  Joy  felt  at  it,  are  Included 
in  the  idea  (ch.  39.  18).  10.  set  .  .  .  face  against— deter- 
mined to  punish  (Leviticus  17. 10).  158.  liouse  of  E«tvld— 
the  royal  family  and  all  in  office  about  the  king.  He  calls 
them  so,  because  it  was  the  greater  disgrace  that  they  had 
BO  degenerated  from  the  piety  of  their  forefather,  David; 
and  to  repress  their  glorying  in  their  descent  from  him, 
as  if  they  were  therefore  inviolable;  but  God  will  not 
spare  them  as  apostates.  In  tUe  morning— alluding  to 
the  time  of  dispensing  Justice  (Job  24. 17;  Psalm  101.  8);  but 
the  sense  is  mainly  proverbial,  for  "with  promptness" 
(Psalm  90.  14;  143.  8).  Mauber  translates,  "every  morn- 
ing." lestmj'fury  .  .  .  llkefirc— Already  it  was  kindled, 
and  the  decree  of  God  gone  forth  against  the  city  (v.  4,  5), 
but  the  king  and  his  house  may  yet  be  preserved  by  re- 
pentance and  reformation.  God  urges  to  righteousness, 
not  as  if  they  can  thereby  escape  punishment  wholly, 
but  as  the  condition  of  a  mitigation  of  it.  13.  Inliabitant 
of  tlie  valley,  and  rock  of  the  plain — Jerusalem  per- 
sonified; situated  for  the  most  part  on  liUls,  with  valleys 
at  the  bottom  of  them,  as  the  valley  of  Hinnom,  &c. ;  and 
beyond  the  valleys  and  mountains  again,  a  position  most 
fortified  by  nature,  whence  the  Inhabitants  fancied  them- 
selves beyond  the  reach  of  enemies;  but  since  God  is 
"against"  tliem,  their  position  will  avail  nothing  for 
them.  The  "valley"  between  Mount  Zion  and  Moriah  is 
called  Tyropceon.  Robinson  takes,  "rock  of  the  plain" 
as  Mount  Zion,  on  which  is  a  level  tract  of  some  extent.  It 
Is  appropriately  here  referred  to,  being  the  site  of  the 
royal  residence  of  the  "house  of  David,"  addressed  (v.  12). 
14.  fruit  of  your  doings— (Proverbs  I.  31 ;  Isaiah  3. 10, 11.) 
fort- St  thereof— r!2.,  of  your  cit  j',  taken  from  v.  13.  "  For 
est"  refers  to  the  dense  mass  of  houses  built  of  cedar,  &c. 
from  Lebanon  (ch.  22.  7;  52. 13 ;  2  Kings  25.  9). 

CHAPTER   XXII. 

Ver.  1-30.  Exhortation  to  Repentance  ;  Judgment 
ON  Shallum,  Jehoiakim,  and  Coniah.  Belonging  to  an 
earlier  period  than  ch.  21.,  ri?.,  the  reigns  of  Shallum  or 
Jehoahaz,  Jehoiakim,  and  Jeconiah  [v.  10, 13, 20).  Jeremiah 
often  groups  his  prophecies,  not  by  chronological  order, 
but  by  similarity  of  subjects ;  thus  v.  3  in  this  chapter  corre- 
sponds to  ch.  21. 12.  Grotitjs  thinks  that  Jeremiah  here 
repeats  to  Zedekiah  what  he  had  announced  to  that  king's 
predecessors/w-merC^  (viz.,  his  brother  and  brother's  son), 
of  a  similar  bearing,  and  which  had  since  come  to  pass; 
a  warning  to  Zedekiah.  Probably,  in  arranginghis  prophe- 
cies they  were  grouped  for  the  first  time  in  the  present 
order,  designed  by  the  Holy  Spirit  to  set  forth  the  series 
of  kings  of  Judah,  all  four  alike,  failing  in  "righteous- 
ness," followed  at  last  by  the  "King,"  a  righteous  Branch 
raised  unto  David,  in  the  house  of  Judah,  "the  Lord  our 
righteousness"  (ch.  23.  6).  The  unrighteousness  of  Zede- 
kiah suggested  the  review  of  his  predecessors' failure  in 
the  same  respects,  and  consequent  punisliment,  which 
ought  to  have  warned  him,  but  did  not.  1.  Go  do-»m— 
The  temple  (where  Jeremiah  had  been  prophesying) 
was  higher  than  the  king's  palace  on  Mount  Zion  (ch. 
36.  10,  12;  2  Chronicles  23.  20).  Hence  the  phrase,  "Go 
down."  the  king  of  Judah — perhaps  including  each  of 
the  four  successive  kings,  to  whom  it  was  consecutively  ad- 
dressed, here  brought  together  in  one  picture:  Shallum, 
V.  11;  Jehoiakim,  v.  13-18;  Jeconiah,  v.  24;  Zedekiah,  the 
address  to  whom  (ch.  21. 1, 11, 12)  suggests  notice  of  the  rest. 
a.  these  gates- of  the  king's  palace.  3.  Jehoiakim  is  meant 
here  especially :  he,  by  oppression,  levied  the  tribute  im- 
posed on  him  by  Pharaoh-necho,king  of  Egypt  (2  Chronicles 
36.  3),  and  taxed  his  people,  and  took  their  labour  without 
pay,  to  build  gorgeous  palaces  for  himself  (v.  13-17),  and 
shed  Innocent  blood,  e.g.,  that  of  Urijali  tlie  prophet  (ch. 
26.  20-24:  2  Kings  23.  35;  24.  4).  4.  upon  the  throne  of 
David— ;i<., /or  David  on  his  throne  (see  Note,  ch.  13. 13).  This 
verse  Is  repeated  substantially  from  ch.  17,  2.5.  his  ser^-antp 
—so  the  Kerl.  Rut  Chetib,  singular,  "his  s(;rvant;"  i.e., 
dlstrlbutivcly,  "each  with  his  servants;"  ch.  17.  2.5,  "  thelt 

527 


The  Judgment  of  STiallum, 


JEREMIAH  XXII. 


of  Jehoiakim,  and  of  Coniah. 


princes."  5.  I  s^vcar  by  myself— (Hebrews  6. 13, 17.)  God 
Bwears  because  It  seemed  to  them  incredible  tliat  tlie 
family  of  David  should  be  cast  off.  this  house— <7ie  king's, 
•where  Jeremiah  spake  (v.  4).  6.  Though  thou  art  as  beau- 
tiful as  Gilead,  and  as  majestic  in  mine  eyes  (before  me) 
as  the  summit  of  Lebanon,  yet  surely  (the  Hebrew  is  a 
formula  of  swearing  to  express  certainly:  If  I  do  not  make 
thee,  &c.,  believe  me  not  ever  hereafter:  so  "  as  truly  as  I 
live,"  Numbers  14. 28;  "surely,"  Numbers  14.  35),  &c.  The 
mention  of  Gilead  may  allude  not  only  to  its  past  beauty, 
but  covertly  also  to  its  desolation  by  the  judgment  on  Is- 
rael ;  a  warning  now  to  Judah  and  the  house  of  David. 
"  Lebanon' '  is  appropriately  mentloned,as  the  king's  house 
was  built  of  its  noble  cedars,  cities— not  other  cif^ie*,  but  the 
different  parts  of  the  city  of  Jerusalem  (2  Samuel  12.  27;  2 
Kings  10.  25).  [Maurer.]  7.  prepare— lit.,  sanctify,  or 
solemnly  set  apart  for  a  particular  work  (cf.  Isaiah  13.  3). 
tfcy  choice  cedars— (Isaiah  37.  24.)  Thy  palaces  built  of 
choice  cedars  (Song  of  Solomon  1.  17).  8.  (Deuteronomy 
29. 24, 23).  The  Gentile  nations,  more  intelligent  than  you, 
shall  understand  that  which  ye  do  not,  viz.,  that  this  city 
is  a  spectacle  of  God's  vengeance.  [Calvin.]  9.  (2  Kings 
22.  17.)  10,  It.  Weep  not  for— i.  e.,  not  so  much  for  Josiah, 
who  was  taken  away  by  death  from  the  evil  to  come  (2 
Kings  22.  20 ;  Isaiah  57. 1) ;  as  for  Shallum  or  Jehoahaz,  his 
son  (2  Kings  23.  30),  who,  after  a  three  months'  reign,  was 
carried  off  by  Pharaoh-necho  into  Egypt,  never  to  see  his 
native  land  again  (2  Kings  23.  31-34).  Dying  saints  are 
justly  to  be  envied,  whilst  living  sinners  are  to  be  pitied. 
The  allusion  is  to  the  great  weeping  of  the  people  at  the 
death  of  Josiah,  and  on  each  anniversary  of  it,  in  which 
Jeremiah  himself  took  a  prominent  part  (2  Chronicles  35. 
21,  25).  The  name  "Shallum"  is  here  given  in  irony  to 
Jehoahaz,  who  reigned  but  three  months;  as  if  he  were  a 
second  Sliallum,  son  of  Jabesh,  who  reigned  only  one  month 
in  Samaria  (2  Kings  15.  13;  2  Chronicles  36. 1-4).  Shallum 
means  retribution,  a  name  of  no  good  omen  to  him  [Gro- 
Tius] ;  originally  the  people  called  him  Shallom,  indicative 
o^ peace  and  prosperity.  But  Jeremiah  applies  it  in  irony. 
1  Clironieles  3.  15,  calls  Shallum  the  fourth  son  of  Josiah. 
The  people  raised  him  to  the  throne  before  his  brother 
Eliakim  or  Jelioiakim,  though  the  latter  was  the  elder  (2 
Kings  23.  31,  36;  2  Chronicles  36. 1) ;  perhaps  on  account  of 
Jehoiakim's  extravagance  (v.  13,15).  Jehoiakim  was  put 
in  Sliallum's  (Jehoahaz's)  stead  by  Pharaoh-necho.  Jeco- 
niah,  his  son,  succeeded.  Zedekiah  (Mattaniah),  uncle  of 
Jeconiah,  and  brother  of  Jehoiakim  and  Jehoahaz,  was 
last  of  all  raised  to  the  throne  by  Nebuchadnezzar.  He 
shall  not  return— The  people  perhaps  entertained  hopes 
of  Shall  um's  return  from  Egypt,  in  which  case  they  would 
replace  him  on  the  throne,  and  thereby  free  themselves 
from  the  oppressive  taxes  imposed  by  Jehoiakim.  13. 
Not  only  did  Jehoiakim  tax  the  people  (2  Kings  23.  35)  for 
Pharaoli's  tribute,  but  also  took  their  forced  labour,  with- 
out pay,  for  building  a  splendid  palace ;  in  violation  of 
Leviticus  19.  13;  Deuteronomy  24.  14, 15.  Cf.  Micah  3.  10; 
Habakkuk  2.  9;  James  5.  4.  God  will  repay  in  justice 
those  who  will  not  in  justice  pay  those  whom  they  em- 
ploy. 14.  -wlile- n<.,  a  house  of  dimensions  ("measures"). 
Cf.  Numbers  13.  32,  Margin,  "men  of  statures."  large — 
rather,  as  Margin,  "airy,"  from  Hebrew  root,  "to  breathe 
freely.''  Upper  rooms  in  the  East  are  the  principal  apart- 
ments, cutteth  him  out  wlndo-ws  —  the  Hebrew,  if  a 
noun,  is  rather,  "  my  windows ;"  then  the  translation  ought 
to  be,  "and  let  my  windows  (Jehoiakim  speaking)  be  cut 
out  for  it,"  t.  e.,  in  the  house;  or,  "and  let  (the  workman) 
cut  out  my  windows  for  it."  But  the  word  is  rather  an  ad- 
jective ;  "  he  cutteth  it  (the  house)  out  for  himself,  so  as  to 
he  full  of  windows."  The  following  words  accord  with  this 
construction,  "  and  (he  makes  it)  cieled  with  cedar,"  &c. 
[Maurer.]  Retaining  English  Version,  there  must  be  un- 
derstood something  remarkable  about  the  windows,  since 
they  are  deemed  worthy  of  notice.  Gesenius  thinks  the 
word  dual,  "double  windows,"  the  blinds  being  two-leaved, 
as  noAV  on  the  Continent,  -v ermlUon— Hebrew,  shashar, 
called  so  from  a  people  of  India  beyond  the  Ganges,  by 
whom  it  is  exported  (Pliny,  6. 19).  The  old  vermilion  was 
composed  of  sulphur  and  quicksilver ;  not  of  red  lead,  as 
523 


our  vermilion.  15.  closest  thyself— rather,  thou  viest,  i.  e., 
art  emulous  to  surpass  thy  forefathers  in  the  magniflcence 
of  thy  palaces,  eat  and  drink— did  not  Josiah,  thy  father, 
enjoy  all  that  man  really  needs  for  his  bodily  wants  ?  Did 
he  need  to  build  costly  palaces  to  secure  his  throne  ?  Nay, 
he  did  secure  it  hy  "judgment  and  justice;"  whereas  thou, 
with  all  thy  luxurious  building,  sittest  on  a  tottering 
throne,  then — on  that  account,  therefore.  16.  -was  not  this 
to  kno>v  me — viz.,  to  show  by  deeds  that  one  knows  God's 
will,  as  was  the  case  with  Josiah  (cf.  John  13. 17 ;  contrast 
Titus  1.  16).  IT.  thine— as  opposed  to  thy  father,  Josiah. 
18.  Ah  my  brother:  .  .  .  sister  I— Addressing  him  with 
such  titles  of  affection  as  one  would  address  to  a  deceased 
friend  beloved  as  a  brother  or  sister  (cf.  1  Kings  13.  30).  This 
expresses,  They  shall  not  lament  him  with  the  lamenta- 
tion of  private  individuals  [Vatablus],  or  of  blood-relatives 
[Geotius]:  as  "Ah!  lord,"  expresses  pMfiZic  lamentation 
in  the  case  of  a  king  [Vatabltjs],  or  that  of  subjects.  [Gro- 
Tius.]  Henderson  thinks,  "Ah  I  sister,"  refers  to  Jeho- 
iakim's queen,  who,  though  taken  to  Babylon,  and  not 
left  uuburied  on  the  way,  as  Jehoiakim,  yet  was  not  hon- 
oured at  her  death  with  royal  lamentations,  such  as  would 
have  been  poured  forth  over  her  at  Jerusalem.  He  notices 
the  beauty  of  Jeremiah's  manner  in  his  prophecy  against 
Jehoiakim.  In  v.  13, 14 he  describes  him  in  general  terms; 
then,  in  v.  15-17,  he  directly  addresses  him  without  naming' 
him ;  at  last,  in  v.  18,  he  names  him,  but  in  the  third  per- 
son, to  imply  that  God  puts  him  to  a  distance  from  him. 
The  boldness  of  the  Hebrew  prophets  proves  their  Divine 
mission ;  were  it  not  so,  their  reproofs  to  the  Hebrew  kings, 
who  held  the  throne  by  Divine  authority,  would  have  been 
treason.  Ah  his  glory! — "  Alas !  his  majesty."  19.  burial 
of  an  ass— t.  e.,  he  shall  have  the  same  burial  as  an  ass 
would  get,  viz.,  he  shall  be  left  a  prey  for  beasts  and  birds. 
[Jerome.]  This  is  not  formally  narrated.  But  2  Chronicles 
36.  6  states  that  "  Nebuchadnezzar  bound  him  in  fetters  to 
carry  him  to  Babylon ;"  his  treatment  there  is  nowhere 
mentioned.  The  prophecy  here,  and  in  ch.  36.  30,  harmo- 
nizes these  two  facts.  He  was  slain  by  Nebuchadnezzar, 
who  changed  his  purpose  of  taking  him  to  Babylon,  on  the 
way  thither,  and  left  him  unburied  outside  Jerusalem.  2 
Kings  24.  6,  "Jehoiakim  slept  with  his  fathers,"  does  not 
contradict  this;  it  simply  expresses  his  being  gathered  to 
his  fathers  by  death,  not  his  being  buried  with  his  fathers 
(Psalm  49. 19).  The  two  phrases  are  found  together,  as  ex- 
pressing two  distinct  ideas  (2  Kings  15.  38 ;  16.  20).  20.  De- 
livered in  the  reign  of  Jehoiachin  (Jeconiah  or  Coniah), 
son  of  Jehoiakim;  appended  to  the  previous  prophecy 
respecting  Jehoiakim,  on  account  of  the  similiarity  of 
the  two  prophecies.  He  calls  on  Jerusalem,  personified 
as  a  mourning  female,  to  go  up  to  the  highest  points  visi- 
ble from  Jerusalem,  and  lament  there  (ch.  3.  21,  Note)  the 
calamity  of  herself,  bereft  of  allies  and  of  her  princes, 
who  are  one  after  the  other  being  cast  down.  Bashan — 
north  of  the  region  beyond  Jordan  ;  the  mountains  of  An- 
ti-libanus  are  referred  to  (Psalm  68. 15).  from  the  passages 
— viz.,  of  the  rivers  (Judges  12. 6) ;  or  else  the  borders  of  the 
country  (1  Samuel  13. 23 ;  Isaiah  10. 29).  The  passes  (1  Sam- 
uel 14.  4).  Maurer  translates,  "Abarim,"  a  mountainous 
tract  beyond  Jordan,  opposite  Jericho,  and  south  of  Ba- 
shan;  this  accords  with  the  mention  of  the  mountains 
Lebanon  and  Bashan  (Numbers  27. 12;  33.  47).  lovers— 
the  allies  of  Judea,  especially  Egypt,  now  unable  to  help 
the  Jews,  being  crippled  by  Babylon  (2  Kings  24.  7).  31.  I 
admonished  thee  in  time.  Thy  sin  has  not  been  a  sin  of 
ignorance  or  thoughtlessness,  but  wilful,  prosperity — 
given  thee  by  me ;  yet  thou  wouldest  not  hearken  to  the 
gracious  Giver.  The  Hebrew  is  plural,  to  express,  "In  the 
height  of  thy  pi-osperity;*'  so  "droughts"  (Isaiah  58.11). 
thou  saidst- not  in  words,  but  in  thy  conduct,  virtually. 
thy  youth— from  the  time  that  I  brought  thee  out  of  Egypt, 
and  formed  thee  into  a  people  (ch.  7. 25;  2.  2;  Isaiah  47. 12). 
$33.  -vrlnd- the  Chaldees,  as  a  parching  wind  that  sweeps 
rapidly  over  and  withers  vegetation  (ch.  4. 11, 12;  Psalm 
103. 16 ;  Isaiah  40.  7).  eat  up  .  .  .  pastors— i.  e.,  thy  kings 
(ch.  2.  8).  There  is  a  happy  play  on  words.  The  pastor*, 
whose  office  It  is  to  feed  the  sheep,  shall  themselves  be 
fed  on.    They  who  should  drive  the  flock  from  place  to 


A  Prophecy  of  Restoration. 


JEREMIAH  XXIII. 


Christ  to  be  the  King. 


place  tor  pasture  shall  be  driven  into  exile  by  the  Chal- 
dees.  33.  inhabitant  of  licbauon  —  viz.,  Jerusalem, 
whose  temple,  palaces,  and  principal  habitations  were 
built  of  cedars  of  Lebanon.  lio-*v  gracious — irony.  How 
graciously  thou  wilt  be  treated  bj'  the  Chaldees,  when 
they  come  on  thee  suddenly,  as  pangs  on  a  woman  In 
travail  (ch.  6.  24).  Nay,  all  thy  fine  buildings  will  win  no 
favour  for  thee  from  them.  Maurek, itc,  translate,  "How 
Shalt  thou  be  to  be  pitied  !"  34,  As  I  live— God's  most  sol- 
emn formula  of  oath  (ch.  46. 18;  4.  2;  Deuteronomy  32.  40; 
1  Samuel  25.  34).  Coniah— Jeconiah  or  Jehoiachin.  The 
contraction  of  the  name  is  meant  in  contempt,  signet — 
such  ring-seals  were  often  of  the  greatest  value  (Song  of 
Solomon  8. 6;  Haggai  2.  23).  Jehoiachin's  popularity  is 
probably  here  referred  to.  right  hand— the  hand  most 
vlned.  I  would  pluck  tliee  thence — (Cf.  Obadiah  4.) 
'  .-rt  account  of  thy  father's  sins,  as  well  as  thine  own  (2 
Chronicles  36.  9).  There  is  a  change  here,  as  often  in  He- 
brew poetry,  from  the  third  to  the  second  person,  to  bring 
the  threat  more  dii-ectly  home  to  him.  After  a  three 
months  and  ten  days'  reign,  the  Chaldees  deposed  him. 
In  Babj'lon,  however,  by  God's  favour  he  was-  ultimately 
treated  more  kindly  than  other  royal  captives  (ch.  52. 
31-34).  But  none  of  his  direct  posterity  ever  came  to  the 
throne.  35.  give  .  .  .  into  .  .  .  hand— "I  will  pluck 
thee"  from  "Miy  rigM  hand,"  and  "will  give  thee  into  the 
hand  of  them  that  seek  thy  life."  36.  tliy  mother — Nehushta, 
the  queen-dowager  (2  Kings  24.  6,  8, 15;  see  ch.  13. 18).  37. 
they— Coniah  and  his  mother.  He  passes  from  the 
second  person  {v.  26)  to  the  third  person  here,  to  express 
alienation.  The  king  is  as  it  were  put  out  of  sight,  as  if 
unworthy  of  being  spoken  with  directly.  <le»\ve—lit.,  li/t 
up  their  soul  (ch.  44. 14;  Psalm  24.  4;  25. 1).  Judea  was  the 
land  which  they  in  Babylon  should  pine  after  in  vain. 
38.  broken  Iclol— Coniah  was  idolized  once  by  the  Jews; 
Jeremiah,  therefore,  in  their  person,  expresses  their  as- 
tonishment at  one  from  whom  so  much  had  been  ex- 
pected being  now  so  utterly  cast  aside,  vessel  .  .  .  no 
pleasure — (Psalm  31. 12;  Hosea  8.  S.)  The  answer  to  this 
is  given  (Romans  9.  20-23;  contrast  2  Timothy  2.  21).  his 
seed— (See  Xote,  v.  29.)  39,  30.  O  eai-th!  earth!  earth!— 
Jeconiah  was  not  actually  without  ofTspring  (cf.  v.  28,  "his 
seed :"  1  Chronicles  3. 17,  IS;  Matthew  1. 12),  but  he  was  to 
be  "written  childless,"  as  a  warning  to  posterity,  i.  e., 
without  a.  lineatheir  to  his  throne.  It  is  with  a  reference  to 
the  three  kings,  Shallum,  Jehoiakim,  and  Jeconiah,  that 
the.  earth  is  thrice  invoked.  [Bengel.]  Or,  the  triple  invo- 
cation is  to  give  intensity  to  the  call  for  attention  to  the 
announcement  of  the  end  of  the  royal  line,  so  far  as  Je- 
hoiachin's seed  Is  concerned.  Though  Messiah  (Matthew 
1.),  the  heir  of  David's  throne,  was  lineally  descended 
from  Jeconiah,  it  was  only  through  Joseph,  who,  though 
His  legal,  was  not  His  real  father.  Matthew  gives  the 
legal  pedigree  through  Solomon  down  to  Joseph;  Luke 
the  real  pedigree,  from  Mary,  the  real  parent,  through 
Nathan,  brother  of  Solomon,  upwards  (Luke  3.  31).  no 
man  of  his  seed  .  .  .  npon  the  throne^this  explains 
the  sense  in  which  "childless"  is  used.  Though  the  suc- 
cession to  the  throne  failed  in  his  lino,  still  the  promise 
to  David  (Psalm  89.  30-37)  was  revived  in  Zerubbabel,  and 
consummated  in  Christ. 

CHAPTEB    XXIII. 

Ver.  1-40.  The  Wicked  Ritlers  to  be  Superseded  by 
THE  King,  who  should  Reign  over  the  again  United 
Peoples,  Israel  and  Judah.  This  forms  the  epilogue 
to  the  denunciations  of  the  four  kings,  in  ch.  21.  22.  1. 
pastors— Shallum,  Jehoiakim,  Jeconiah,  and  Zedekiah 
(Ezeklel  34.  2).  3.  Ye  have  not  .  .  .  visited  them  ...  I 
wiU  visit  upon  you— just  retribution.  Play  upon  the 
double  sense  of  "visit."  "Visit  upon,"  viz.,  in  wrath  (Ex- 
odus 32.  34).  3,  4.  Restoration  of  Judah  from  Babylon 
foretold  in  language  which  in  Its  fulness  can  only  apply 
to  the  final  restoration  of  both  "Judah"  and  "Israel"  (cf. 
t!.  6);  also  "out  of  all  countries,"  In  this  verse  and  v.  8; 
also,  "neither  shall  they  be  lacking,"  i.  e.,  none  shall  be 
misBlng  or  detached  from  the  rest:  a  prophecy  never  yet 
34 


fully  accomplished.  It  holds  good  also  of  the  spiritual 
Israel,  the  elect  of  both  Jews  and  Gentiles  (Malachi  3. 16, 
17;  John  10.  2S;  17. 12).  As  to  the  literal  Israel  also,  see  ch, 
32.37;  Isaiah  54.13;  60.21;  Ezekiel  34.  11-16).  siiepherdx 
.  .  .  shall  feed  them— (Ch.  3.  15 ;  Ezekiel  34.  23-31.)  Zerub- 
babel, Ezra,  Nehemiali,  and  the  Maccabees  were  but  typ- 
ical of  the  consummating  fulfllraent  of  these  prophecies 
under  Messiah.  5.  As  Messianic  prophecy  extended  over 
many  years  in  which  many  political  changes  took  place 
in  harmony  with  these,  it  displayed  its  riches  by  a  vari- 
ety more  effective  than  if  it  had  been  manifested  all  at 
once.  As  the  moral  condition  of  tlie  Jews  required  in 
each  instance,  so  Messiah  was  exhibited  in  a  correspond- 
ing phase,  ihus  becoming  more  and  more  the  soul  of  the 
nation's  life  :  so  that  He  is  represented  as  the  antitypical 
Israel  (Isaiah  49.3).  unto  David— Hengstenberg  ob- 
serves that  Isaiah  dwells  more  on  His  prophetical  and 
priestly  office,  which  had  already  been  partly  set  forth 
(Deuteronomy  18. 18;  Psalm  110.  4).  Other  prophets  dwell 
more  on  His  kingly  office.  Therefore  here  He  is  asso- 
ciated with  "  David"  the  king:  but  in  Isaiah  11.  1  with 
the  then  poor  and  unknown  "  Jesse."  righteous  Branch 
—  "the  Branch  of  righteousness"  (ch.  3;3.  15).  "The 
Branch"  simply  (Zechariah  3.8;  0.12).  "The  Branch 
of  the  Lord"  (Isaiah  4.  2).  prosper — the  very  term  ap- 
plied to  Messiah's  undertaking  (Isaiah  52.  13;  Margin; 
53. 10).  Righteousness  or  justice  is  the  characteristic  of 
Messiah  elsewhere  too,  in  connection  witii  our  salva- 
tion or  justification  (Isaiah  53.11;  Daniel  9.24;  Zecha- 
riah 9.  9).  So  in  the  New  Testament  He  is  not  merely 
"righteous"  Himself,  but  "righteousness  to  us"  (1  Co- 
rinthians 1.30),  so  that  we  become  "the  righteousness 
of  God  in  Him"  (Romans  10.3,4;  2  Corinthians  5.19-21; 
Philippians  3.  9).  execute  Judgment  and  Justice  on 
earth— (Psalm  72.  2;  Isaiah  9.  7;  32. 1, 18.)  Not  merely  a 
spiritual  reign  in  the  sense  in  which  He  is  "  our  righteous- 
ness," but  a  righteous  reign  "  in  the  earth"'  (ch.  3. 17, 18). 
In  some  passages  He  is  said  to  come  to  judge,  in  others  to 
reign.  In  Matthew  25.  34,  He  is  called  "  the  King."  Psalm 
9.  7,  unites  them.  Cf.  Daniel  7.  22,  26,  27.  6.  Judah  .  .  . 
Israel  .  .  .  d^vell  safely— Cf.ch. 33. 16,  where"  Jerusalem" 
is  substituted  for  "Israel"  here.  Only  Judah,  and  that 
only  in  part,  has  as  yet  returned.  So  far  are  the  Jews 
from  having  enjoyed,  as  yet,  the  temporal  blessings  hero 
foretold  as  the  result  of  Messiah's  reign,  that  their  lot  has 
been,  for  eighteen  centuries,  worse  than  ever  before.  The 
accomplishment  must,  therefore,  be  still  future,  when 
both  Judah  and  Israel  in  their  own  land  shall  dwell  safely 
under  a  Christocracy,  far  more  privileged  than  even  the 
old  theocracy  (ch.  32.  37;  Deuteronomy  33.28;  Isaiah  54.; 
60. ;  &5.  17-25 ;  Zechariah  14. 11).  shall  be  called  the  liord— 
t.e.,  shall  be  (Isaiah  9.6)  "Jehovah,"  God's  incommuni- 
cable name.  Though  when  applied  to  created  things,  it 
expresses  only  some  peculiar  connection  they  have  with 
Jehovah  (Genesis  22. 14;  Exodus  17. 15),  yet  when  applied 
to  Messiah  it  must  express  His  Godhead  manifested  in 
justifying  power  towards  us  (1  Timothy  3.  16).  "Our" 
marks  His  manhood,  which  is  also  Implied  m  His  being  a 
Branch  raised  unto  David,  whence  His  huma^n  title,  "Son 
of  David"  (cf.  Matthew  22.  42-45).  "  Righteousness"  marks 
His  Godhead,  for  God  alone  can  justify  the  ungodly  (cf. 
Romans  4.  5;  Isaiah  45. 17,  2A,  25).  7^8..  Repeated  from  ch. 
16.  14,  15.— The  prophet  said  the  saiae  things  often,  in 
order  that  his  sayings  might  make  the  more  impression. 
Tlie  same  promise  as  in  v.  3,  4..  The  wide  dispersion  of 
the  Jews  at  the  Babylonish  captivity  prefigures  their 
present  wider  dispersion  (Isaiah  11. 11;  Joel  3.  6).  Their 
second  deliverance  is  to  exceed  far  the  former  one  from 
Egypt.  But  the  deliverance  from  Babylon  was  inferior  to 
that  from  Egypt  in  respect  to  the  miracles  performed 
and  the  numbers  dellveEedk.  The  final  deliverance  under 
Messiah  must,  therefore,,  be  meant,  of  which  that  from 
Babylon  was  the  earnest..  9.  because  of  the  prophets — 
so  the  Masorites  ami  Targuni.  But  Vtdgale,  LXX.,  Ac, 
make  this  the  inscniption.oL  the  prophecy,  Concerning 
THE  Prophets:  as.  iu.ch..46..2;  48.1;  49.1.  Jeremiah  ex- 
presses his  horroi;  aX  the  s«-called  "prophets"  not  warn- 
ing the  people, thAu^i  LuJ^uity  so  fearfully  abounded,  soon 

529 


Against  False  Prophets,  and 


JEEEMIAH  XXIII. 


Mockers  of  the  True  PropheU. 


\0  be  followed  by  awful  judgments,    bone*  sliaUe— (Ha- 

bakknkS.  16.)  drtiiil£en—God"s  judgments  are  represented 
as  stupefying  like  wine.  The  effects  of  the  Holy  Spirit 
also  are  compared  to  those  of  wine  (Acts  2. 17).  In  both 
eases  ecstasy  was  produced.  This  accounts  for  the  denial 
of  wine  to  those  likely  to  be  inspired,  Nazarites,  &c.  (Luke 

1.  lo).  It  was  necessary  to  put  it  out  of  men's  power  to 
escribe  inspired  ecstasy  to  the  effects  of  wine,  because 
of .  .  ,  -^vords  of  .  .  .  holiness  —  because  of  Jehovah's 
holy  words,  wherewith  He  threatened  severe  penalties, 
soon  to  be  inflicted,  against  the  breakers  of  His  law.  10. 
aduiltercrs— spiritual,  i.  c,  forsakers  of  God,  Israel's  true 
Husband  (Isaiah  54.  5),  for  idols,  at  the  instigation  of  the 
false  " prophets"  (v.  9, 15).  Literal  "adultery"  and  forni- 
cation, the  usual  concomitants  of  idolatry,  are  also  meant. 
B-vvearing— Maukek,  &c.,  translate,  "Because  of  the  curse 
(of  God  on  it),  the  land  mourneth"  (Deuteronomy  27. 1.5- 
26;  28. 15-6S;  Isaiah  21.  6).  More  than  usual  notoriety  had 
been  given  to  the  curses  of  the  law,  by  the  finding  and 
reading  of  it  in  Josiah's  time  (2  Kings  22. 11,  &c.).  But 
Hosea  4.  2,  3,  favours  English  Version  (cf.  ch.  12.  4).  A 
drought  was  sent  by  God  on  the  pastures  ("pleasant 
places,"  oases)  in  the  desert  on  account  of  the  "profane- 
iiess"  of  the  priests,  prophets,  and  people  (v.  11).  course 
...  evil— They  (both  prophets  and  people)  rush  into 
wickedness  (v.  21;  Isaiah  59.  7).  force  .  .  .  not  right— 
Their  powers  are  used  not  on  the  side  of  rectitude,  but  on 
•that  of  falsehood.  11.  profane— (Ezekiel  23.39;  Zephaniah 
8.  4.)  ill  my  House— (Ch.  7.  30.)  They  built  altars  to  idols 
In  the  very  temple  (2  Kings  23. 12;  Ezekiel  8.  3-16).  Cf.  as 
to  covetousness  under  the  roof  of  the  sanctuary,  Matthew 
21, 13;  John  2.  16.  13.  slippery  -ivays  in  .  .  .  darlkuess — 
their  "way"  is  their  false  doctrine  which  proves  fatal  to 
them  (ch.  13.  16 ;  Psalm  35.  6 ;  Proverbs  4. 19).  I  -^vill  bi-ing 
evil  .  .  .  visitation — still  more  calamities  than  those 
already  inflicted.  See  ^ote,  ch.  11.  23 ;  "  visitation,"  viz.,  in 
wratli.  13.  folly — lit.,  irvsipidity,  unsavouriness  (Job  6.  6), 
not  having  the  salt  of  godliness  (Colossians  4.  6).  in  Baal 
~-in  the  name  of  Baal ;  in  connection  with  his  worship  (see  ch. 
2.8).  caused  .  .  .  to  err— (Isaiaii  9.  16.)  14.  "Jerusalem"' 
and  Judah  were  even  worse  than  "  Samaria"  and  the  ten 
tribes;  the  greater  were  the  privileges  of  the  former,  the 
greater  was  their  guilt.  They  had  the  temple  in  their 
midst,  which  the  ten  tribes  had  not;  yet  in  the  temple 
Itself  they  practised  idolatry,  strengthen  .  .  .  hands 
cf  cvii-doers — (Ezekiel  13.  22.)  as  Sodom— (Deuteronomy 

02.  32;  Isaiah  1.  10.)  15.  gall— powon  {Note,  ch.  8.  14;  9.  15.) 
IG,  mnUe  you  vain— tliey  seduce  you  to  vanity,  i.  e.,  idol- 
atry, which  will  prove  a  vain  trust  to  you  (ch.  2. 5;  2  Kings 
17. 15;  Jonah  2.  8)  [Gesenius].  Rather,  "  they  delude  you 
witli  vaiu  promises  of  security"  (v.  17;  cf.  Psalm  62.  10). 
[Maitrer.]  of  .  .  .  oivn  heart — of  their  own  invention  (u. 
21 ;  ch.  11. 14).  17.  say  still — Ilebreiv,  say  in  saying, i.  e.,  say 
incessantly,  peace— (Ch.  6. 14;  Exekiel  1.3. 10;  Zechariah  10. 
2.)  imagination — Hebrew,  obstinacy,  no  evil — (Micah  3. 
11.)  18.  A  reason  is  given  why  the  false  prophets  should 
not  be  heeded :  They  have  not  stood  in  the  counsels  of  Jehovah 
(an  image  from  ministers  present  in  a  standing  posture  at 
councils  of  Eastern  kings)  (cf.  v.  22;  Job  15.  8).  The  spirit- 
ual man  alone  has  the  privilege  (Genesis  18. 17;  Psalm  25. 
14 ;  Amos  3.  7;  John  15. 15;  1  Corinthians  2. 16).  19.  So  far 
from  all  prosperity  awaiting  the  people  as  the  false  proph- 
ets say  (u.  17),  wrath  is  in  store  for  them,  grievous — lit., 
f.ddying,  whirling  itself  about,  a  tornado.  In  ch.  30.  23, 
■'continuing"  is  substituted  for  "grievous."  fall  griev- 
ously—i<  s7ia7i  6e /jjir^ed  on.  30.  in  .  .  .  latter  days— i.e., 
"the  year  of  their  visitation"  (v.  12).  Primarily  the  mean- 
ing is,  the  Jev/s  will  not  "consider"  now  God's  warnings 
(Deuteronomy  32.29);  but  Avhen  the  prophecies  shall  be 
fulfilled  in  their  Babylonish  exile,  they  will  consider  and 
see,  by  bitter  experience,  their  sinful  folly.  The  tdtimate 
scope  of  the  prophecy  is,  the  Jews,  in  their  final  disper- 
sion, shall  at  last  "  consider"  their  sin,  and  turn  to  Mes- 
siah "  perfectly"  (Hosea  3.  .5*  Zechariah  12.5,  10-14;  Luke 
13.  .35).  !31.  sent  .  .  .  spoUcn— "sent"  refers  to  the  primary 
call;  "spoken"  to  the  subsequent  charges  given  to  be 
executed.  A  call  is  required,  not  only  external,  on  the 
part  of  men,  but  also  internal  from  God,  that  one  should 

530 


undertake  a  pastor's  office.  [Calvin.]    33.  stood  in  .  .  . 
counsel — (v.  IS.)    they  should  have  turned  them  from 
their  evil  -way- they  would  have  given  such  counsels  to 
the  people  as  would  have  turned  them  from  their  sins 
(ch.25. 5;  Isaiah  55. 11),  and  so  would  have  averted  punish- 
ment.   Their  not  teaching  the  law  in  which  God's  counsel 
is  set  forth  proves  they  are  not  His  prophets,  though  they 
boast  of  being  so  (Matthew  7. 15-20).    23.  Let  not  the  false 
prophets  fancy  that  their  devices  {v.  25)  are  unknown  to 
me.    Are  ye  so  ignorant  as  to  suppose  that  I  can  onl.y  see 
things  near  me,  riz.,  things  in  heaven,  and  not  earthly 
things  as  being  too  remote?    34.  (Psalm  1.39.  7,  Ac;  Amos 
9.  2,  3.)    flll  heaven  and  earth— with  my  omniscience, 
■providence,  power,  and  essential  being  (1  Kings  8.  27). 
25.  dreamed— I  have  received  a  prophetic  communica- 
tion by  dream  (Numbers  12.  6;  Deuteronomy  13.  1,  &c.; 
Joel  2.  28).    26.  propheta— a  different  Hebrew  form  from 
the  usual  one,  " prophesiers."    "How  long,"  cries  Jere- 
miah, impatient  of  their  impious  audacity,  "shall  these 
prophecy-mangers  go  on  prophesying  lies?"    The  answer 
Is  given,  v.  29-34.    27.  They  "think"  to  make  my  people 
utterly  to  forget  me.    But  I  will  oppose  to  those  dreamers 
my  true  propliets.    fathers  .  .  .  for  Baal— (Judges  3. 7 ;  8. 
33,  34.)    38.  God  answers  the  objection  which  might  be 
started,  "What,  then,  must  we  do,  when  lies  are  spoken 
as  truths,  and  prophets  oppose  prophets?"    Do  the  same 
as  when  wheat  is  mixed  with  chaff:   do  not  reject  the 
wheat  because  of  the  chaff  mixed  with  it,  but  discriminate 
between  the  false  and  the  true  revelations.    The  test  is 
adherence  to,  or  forgetfulness  of,  me  and  my  law  {v.  27). 
that  hath  a  dream— that  pretends  to  have  a  divine  com- 
munication by  dream,  let  him  tell  it  "  faithfully,"  that  It 
may  be  compared  with  "my  word"  (2  Corinthians  4.2). 
The  result  will  be  the  former  (both  the  prophets  and  their 
fictions)  will  soon  be  seen  to  be  chaff;  the  latter  (the  true 
prophets  and  the  word  of  God  in  their  mouth)  wheat 
(Psalm  1.  4;  Hosea  13.3).    29.  As  the  "fire"  consumes  the 
"chaff,"  so  "my  word"  will  consume  the  false  prophets 
(Matthew  3.  12;    Hebrews  4.  12).     "My  word"  which  is 
"wheat,"  i.  e.,  food  to  the  true  prophet  and  his  hearers,  is 
a  consuming  "fire,"  and  a  crushing  "hammer"  (Matthew 
21.  44)  to  false  prophets  and  their  followers  (2  Corinthians 
2. 16).    The  word  of  the  false  prophets  may  be  known  by 
its  promising  men  peace  in  sin.    "My  word,"  on  the  con- 
trary, burns  and  breaks  the  hard-hearted  (ch.  30.  9).    The 
"hammer"  symbolizes  destructive  power  (ch.50.  23;  Ka- 
hum  2. 1,  Margin).    30.  steal  my  -words — a  twofold  pla- 
giarism; one  steals  from  the  other,  and  all  steal  words 
from  Jehovah's  true  prophets,  but  misapply  them  (see 
ch.  28.2;  John  10.  1;  Revelation  22.  19).    31.  use— rather, 
"take"  their  tongue:  a  second  class  (cf.  v.  30)  require,  in 
order  to  bring  fortii  a  revelation,  nothing  more  than  their 
tongues,  wherewith  tliey  say,  He  (Jehovah)  saith:   they 
bungle  in  the  very  formula  instead  of  the  usual  "Jehovah 
saith,"  being  only  able  to  say  "(He)  saith,"    33.  Tliird 
class:  inventors  of  lies.    The  climax,  and  worst  of  the 
three,    lightness — wanton   inventions    (Zephaniah  3.  4). 
not  profit — i.  e.,  greatly  injure.    33.  "Wliat  is  tlxe  burden 
— play  on  the  double  sense  of  the  Hebrew:  an  oracle  and  a 
burden.    They  scolHngly  ask.  Has  he  got  any  new  burden 
{burdensome  oracle :  for  all  his  prophecies  are  disasters)  to 
announce  (Malachi  1.1)?    Jeremiah  indignantly  repeats 
their  own  question.  Do  you  ask.  What  burden?    This, 
then,  it  is,  "  I  will  forsake  you."    My  word  is  burdensome 
In  your  eyes,  and  you  long  to  be  rid  of  it.    You  sliall  get 
your  wish.    There  will  be  no  more  prophecy :  I  will  for- 
sake you,  and  that  will  be  a  far  worse  "burden"  to  you. 
34.  The  burden — Whoever  shall   in  mockery  call  the 
Lord's   word    "a   burden,"  shall  be  visited  (Margin)   in 
wrath.    35.  The  result  of  my  judgments  shall  be,  ye  shall 
address   tlie   prophet   more  reverentially  hereafter,  no 
longer  calling  his  message  a  burden,  but  a  Divine  response 
or  word:  "What  hath  the  Lord  answered?"    36.  every 
man's  ^vord  .  .  ,  his  burden — as  they  mockingly  ortW  all 
prophecies  burdens,  as  if  calamities  were  the  sole  subject 
of  prophecy,  so  it  shall  prove  to  them,    God  will  take  them 
at  their  own  tvord.    living  God — not  lifeless  as  tlieir  dumb] 
idols,  ever  living  so  as  to  be  able  to  punish,    39.  I  iviui 


Restoration  of  the  Captives  in  Babylon.        JEREMIAH  XXIV,  XXV.       The  Seventy  Years'  Captivity  Predicted. 


,  ,  .  forget  you— Just  retribution  for  their  forgetting  Him 
(Hosea  4.  6).  13ut  God  Ciinnot  possibly  forget  His  children 
(Isaiah  49.  15).  Rather  for  "forget"  translate,  "  I  will  alto- 
gether lift  you  up  (like  a  'burden,'  alluding  to  their 
mocking  term  for  God's  messages)  and  cast  you  off."  God 
makes  their  wicked  language  fall  on  their  own  head. 
[Calvin.]  Cf.  v.  30,  "every  man's  word  shall  be  his  bur- 
den." 4r0.  not  be  forgotten — If  we  translate  v.  39  as  Eng- 
lish Version,  the  antithesis  is,  though  I  forget  you,  your 
shame  shall  not  be  forgotten. 

CHAPTER    XXIV. 
Ver.  1-10.  The  Restokation  of  the  Captives  in  B  aby- 

TLON,  AND  THE  DESTUT/CTION  OF  THE  REFEACTORY  PAETY 

IN  Judeaand  in  Egypt,  eepeesented  under  the  type 
OF  A  Basket  of  good,  and  one  of  bad.  Figs.  1.  Loi-d 
Bhotved  nte— Amos  7.  1,  4,  7 ;  8.  1,  contains  the  same  for- 
mula, with  the  addition  of  "  thus"  prefixed,  carried  ,  .  . 
captive  Jeconiali— (Ch.  22. 24;  2  Kings  24. 12,  &c. ;  2  Chron- 
icles 36.  10.)  carpenters,  <fec. — one  thousand  artisans  were 
carried  to  Babylon,  both  to  work  for  the  king  there,  and 
to  deprive  Jerusalem  of  their  services  in  the  event  of  a 
future  siege  (2  Kings  24.  16).  3.  figs  .  .  .  first  ripe — the 
boccora,  or  early  fig  (yote,  Isaiah  28.  4).  Baskets  of  flgs 
used  to  be  offered  as  first-fruits  in  the  temple.  The  good 
figs  represent  Jecouiah  and  the  exiles  in  Babylon;  the 
bad,  Zedekiah  and  the  obstinate  Jews  in  Judea.  They 
are  called  good  and  bad  respectively,  not  in  an  absolute, 
but  a  comparative  sense,  and  in  reference  to  the  punish- 
ment of  the  latter.  This  prophecy  was  designed  to  en- 
courage the  desp.airing  exiles,  and  to  reprove  the  people 
at  home,  who  prided  themselves  as  superior  to  those  in 
Babylon,  and  abused  the  forbearance  of  God  (cf.  ch.  52.  31- 
34).  5.  acitnowledgc — regard  with  favour,  like  as  thou 
lookest  on  the  good  figs  favourably,  for  their  good — 
Their  removal  to  Babylcm  saved  them  from  the  calamities 
which  beiell  the  rest  of  the  nation,  and  led  them  to  repent- 
ance there:  so  God  bettered  their  condition  (2  Kings  25. 
'Zi-A<d).  .Daniel  and  Ezekiel  were  among  these  captives. 
6.  (Ch.  12.  15.)  not  pull  .  .  .  down  ,  .  .  not  pluck  .  .  . 
up — only  partially  fulfilled  in  the  restoration  from  Baby- 
lon ;  antitypically  and  fully  to  be  fulfilled  hereafter  (ch. 
32.  41 ;  33.  7).  T.  (Ch.  30. 22;  31.  33 ;  32. 38.)  Their  conversion 
from  idolatry  to  the  one  true  God,  through  the  chastening 
effect  of  the  Babylonish  captivity,  is  here  expressed  in 
language  which,  in  its  fulness,  applies  to  the  more  com- 
plete conversion  hereafter  of  the  Jews,  "  with  their  whole 
heart"  (ch.  29.  13),  through  the  painful  discipline  of  their 
present  dispersion.  The  source  of  their  conversion  is 
here  stated  to  be  God's  prevenient  grace,  for  tliey  shall 
return— Repentance,  though  not  the  cause  of  pardon,  is 
its  invariable  accompaniment:  it  is  the  effect  of  God's 
giving  a  heart  to  k^ww  him.  8.  In  .  .  .  Egypt — many  Jews 
had  fled  for  refiigc  to  Egypt,  which  was  leagued  with 
Judea  against  Babylon.  9.  removed,  <fec. — (Ch,  15.  4.) 
Calvin  translates,  "I  will  give  them  up  to  agitation,  in 
all,"  ifec.  This  verse  quotes  the  curse  (Deuteronomy  28. 25, 
87.)    Cf.  ch.  29. 18,  22 ;  Psalm  44, 13, 14. 

CHAPTER    XXV. 

Ver.  1-38.  Prophecy  of  the  Seventy  Years'  Cap- 
tivity; AND  after  that  THE  DESTRUCTION  OP  BABY- 
LON, AND  OF   ALL    THE    NATIONS    THAT    OPPRESSED   THE 

Jews.  1.  fourth  year  of  Jeholalclin— called  the  third 
year  in  Daniel  1.  1.  But  probably  Jehoiakim  was  set  on 
the  throne  by  Pharaoh-necho  on  his  return  from  Carche- 
mish  about  Julj/,  whereas  Nebuchadnezzar  mounted  the 
throne  January  il,  b.  c.  604;  so  that  Nebuchadnezzar's 
first  year  was  partly  the  third,  partly  the  fourth,  of  Jeho- 
iakim. Here  first  Jeremiah  gives  specific  dates.  Neb- 
uchadnezzar had  previously  entered  Judea  In  the  reign 
of  his  father  Nabopolassar.  3.  From  the  thirteenth  year 
Of  Joslah,  In  which  Jeremiah  began  to  prophesy  (ch.  1. 1), 
to  the  end  of  Joslah's  reign,  was  nineteen  years  (2  Kings 
22.  1);  the  three  months  (2  Kings  23.  31)  of  Jehoahaz's 
I*ign,  with  the  not  quite  complete  four  years  of  Jeho- 


iakim (v.  1),  added  to  the  nineteen  years,  make  up 
twenty-three  j-ears  in  all.  4.  rising  early — (Ch.  7.  13, 
Kote.)  "The  prophets"  refer  to  Urijah,  Zephaniah, 
Habakkuk,  &c.  It  aggravates  their  sin,  that  God  sent 
not  merely  one  but  many  messengers,  and  those  messen- 
gers prophets;  and,  that  during  all  those  years  specified, 
Jeremiah  and  his  fellow-prophets  spared  no  effort,  late  and 
early.  5.  Turn  .  .  .  dvi'ell— In  Hebrew  there  is  expressed 
by  sameness  of  sounds  the  correspondence  between  their 
turning  to  God  and  God's  turning  to  them  to  permit  them 
to  dwellirx  their  land;  Shubu  .  .  .  shebu,  "Return'"  ...  so 
shall  ye  "  remain."  every  one  from  .  .  .  evil— coc/i  must 
separately  repent  and  turn  from  his  own  sin.  None  is 
excepted,  lest  they  should  think  their  guilt  extenuated, 
because  the  evil  is  general.  0.  He  instances  one  sin,  as 
representative  of  all  their  sins,  idolatry;  as  nothing  is 
dearer  to  God  than  a  pure  worship  of  Himself.  7.  Though 
ye  provoke  ine  to  anger  (Deuteronomy  32.  21),  yet  it  is  not 
me,  but  yotirselves,  whom  j^e  thereby  hurt  (Proverbs  8.  36 ; 
20.  2).  9.  the  north— (ivyoie,  ch.  1. 14, 15.)  The  Medos  and 
other  northern  peoples,  confederate  with  Babylon,  are 
included  with  the  Chaldeans,  my  servant— my  agent  for 
punishing  (ch.  27.  6;  43. 10;  cf.  ch.  40.  2).  Cf.  Isaiah  44.  28, 
Cyrus,  "  ray  shepherd."  God  makes  even  unbelievers  un- 
consciously to  fulfil  His  designs.  A  reproof  to  the  Jews, 
who  boasted  that  they  were  the  sei-vants  of  God;  yet  a 
heathen  king  is  to  be  more  the  servant  of  God  than  they, 
and  that  as  the  agent  of  their  punishment.  10.  (Ch.  7. 34; 
Revelation  18.  23.)  The  land  shall  be  so  desolated  that 
even  in  the  houses  left  standing  there  shall  be  no  inhabit- 
ant ;  a  terrible  stillness  shall  prevail ;  no  sound  of  the 
hand-mill  (two  circular  stones,  one  above  the  other,  for 
grinding  corn,  worked  by  two  females.  Exodus  11.  5;  Mftt- 
thew  24.  41;  in  daily  use  in  every  house,  and  therefore 
forbidden  to  be  taken  in  pledge,  Deuteronomy  24.  6);  no 
night-light,  so  universal  In  the  East  that  the  poorest  house 
has  it,  burning  all  night,  candle— lamp  (Job  21.  17  ;  IS.  6). 
11.  seventy  years— (Ch.  27. 7.)  The  exact  number  of  shears 
of  Sabbaths  In  490  years,  the  period  from  Saul  to  the  Baby- 
lonian captivity ;  righteous  retribution  for  their  violation 
of  the  Sabbath  (Leviticus  26.  34,  35;  2  Chronicles  36.21). 
The  seventy  years  probably  begin  from  the  fourth  year 
of  Jehoiakim,  when  Jerusalem  was  first  captured,  and 
many  captives,  as  well  as  the  treasure  of  the  temple, 
were  carried  away;  they  end  with  the  first  year  of  Cyrus, 
who,  on  taking  Babylon,  issued  an  edict  for  the  restora- 
tion of  the  Jews  (Ezra  1. 1.)  Daniel's  seventy  prophetic 
weeks  are  based  on  the  seventy  years  of  the  captivity  (cf. 
Daniel  9. 2,  24).  13.  all  .  .  ,  written  in  this  book,  which 
Jeremiah  .  .  .  propliesied  against  all  .  ,  .  nations — It 
follows  from  this,  that  the  prophecies  against  foreign 
nations  (ch.  46-51)  must  have  been  already  written.  Hence 
LXX.  insert  here  those  prophecies.  But  if  they  had  fol- 
lowed immediately  {v.  13),  there  would  have  been  no 
propriety  In  the  observation  in  the  verse.  The  very 
wording  of  the  reference  shows  that  they  existed  in 
some  other  part  of  the  book,  and  not  In  the  Immediate 
context.  It  was  in  tliis  very  year,  the  fourth  of  Jehoia- 
kim (ch.  36.  1,  2),  that  Jeremlali  was  directed  to  write  in  a 
regular  6oo^•  for  the  first  time  all  that  he  had  prophesied 
against  ludah  and  foreign  "nations"  from  the  beginning 
of  his  ministry.  Probably,  at  a  subsequent  time,  when 
he  completed  the  whole  work,  including  ch.  46.-51.,  Jere- 
miah himself  inserted  the  clause,  "all  that  is  written  in 
this  book,  which  Jeremiah  hath  prophesied  against  all 
the  nations."  The  prophecies  in  question  may  have  been 
repeated,  as  others  in  Jeremiah,  more  than  once;  so  in 
tlie  original  smaller  collection  they  may  have  stood  In  an 
earlier  position;  and.  In  the  fuller  subsequent  collection, 
in  their  later  and  present  position.  14.  serve  themselves 
— (Ch.  27.  7;  30.8;  34.10.)  Avail  themselves  of  their  ser- 
vices as  slaves,  tliem  also — the  Chaldees,  who  heretofore 
liave  made  other  nations  their  slaves,  shall  themselves  also 
in  their  turn  be  slaves  to  tliem.  Maurke  translates, 
"  shall  impose  servitude  on  them,  even  them."  recompense 
them— viz.,  the  Chaldees  and  other  nations  against  whom  • 
Jeremiah  had  prophesied  (v.  13),  as  having  oppressed  the 
Jews,    their  deeds— rather,  deed,  viz.,  their  bad  treatment 

531 


The  Prophet  Foreshadoweth 


JEREMIAH  XXVI. 


the  Overthrow  of  Divers  Nations. 


of  the  Jews  (cb.  50.  29 ;  51.  6,  24 ;  cf.  2  Chronicles  36. 17).  IS. 
■*vine-c«p— Cf.  ch.  13.  12, 13,  as  to  this  image,  to  express 
stupefying  judgments;  also  ch.  49. 12;  51.  7.  Jeremiah  often 
embodies  the  imagery  of  Isaiah  in  his  prophecies  (Lamen- 
tations 4.  21 ;  Isaiah  51. 17-22 ;  Revelation  16. 19 ;  18.  6).  The 
■n'ine-cup  was  not  literally  given  by  Jeremiah  to  the 
representatives  of  the  different  nations;  but  only  in 
symbolical  vision.     16.  be  moved— reel  (Nahum  3. 11). 

18.  Jerusalem— Put  first:  for  "judgment  begins  at  the 
house  of  God;"  they  being  most  guilty  whose  religious 
privileges  are  greatest  (1  Peter  4. 17).  Ulngs— Jehoiakim, 
Jeconiah,  and  Zedekiah.  as  it  is  this  day— the  accom- 
plishment of  the  curse  had  already  begun  under  Jehoia- 
kim. This  clause,  however,  may  have  been  inserted  by 
Jeremiah  at  his  final  revision  of  his  prophecies  in  Egypt. 

19.  Pliaraoh— Put  next  after  Jerusalem,  because  the  Jews 
had  relied  most  on  him,  and  Egypt  and  Judea  stood  on  a 
common  footing  (ch.  46.  2,  25).  20.  mingled  people— mer- 
cenary foreign  troops  serving  under  Pharaoh-hophra  in 
tlie  time  of  Jeremiah.  The  employment  of  tliese  for- 
eigners provoked  the  native  Egyptians  to  overtlirow 
him.  Psammetichus,  fatlier  of  Pharaoh-necho,  also  had 
given  a  settlement  in  Egypt  to  Ionian  and  Carian  adven- 
turers (Herodotus,  2. 152, 154).  Cf.  ch.  50.  37;  note,  Isaiah 
19.2,3;  20.1;  Ezekiel  30.5.  The  term  is  first  found  in 
Exodus  12.  38.  Uz— In  the  geographical  order  here,  be- 
tween Egypt  and  tlie  states  along  the  Mediterranean; 
therefore  not  the  "Uz"  of  Job  1.  1  (north  of  Arabia 
Deserta),  but  the  northern  part  of  Arabia  Petrsea,  between 
the  sea  and  Idumea  (Lamentations  4.21;  see  Genesis  36. 

20.  28).  remnant  of  Aslidod— called  a  remnant,  because 
Ashliod  had  lost  most  of  its  inhabitants  in  the  twenty- 
nine  years'  siege  by  Psammetichus.  Cf.  also  Isaiah  20, 1, 
note.  Gath  is  not  mentioned,  because  it  was  overthrown 
in  the  same  war.  31.  Edom  .  .  .  Moal)  .  .  .  Ammon — 
Joined  together,  as  being  related  to  Israel  (see  ch.  48.  49). 
83.  all  tlie  kings  of  Tyrus— the  petty  kings  of  the 
various  dependencies  of  Tyre,  isles— a  term  including 
all  maritime  regions  (Psalm  72.  10).  23.  Dedan— north  of 
Arabia  (Genesis  25.  3,  4).  Tema  .  .  .  Buz— neighbouring 
tribes  north  of  Arabia  (Job  32.  2).  all  .  .  .  in  .  .  .  utniost 
corners  —  rather,  "liaving  the  hair  cut  in  angles,"  a 
heathenish  custom  (see  note,  ch.  9.  26).  34.  mingled  peo- 
ple— not  in  the  same  sense  as  v.  20;  the  motley  croivd,  so 
called  in  contempt  (cf.  ch.  49.  28,  31;  50.  37).  By  a  different 
pointing  it  may  be  translated  the  Arabs;  but  the  repeti- 
tion of  the  name  is  not  likely.  Blaney  thinks  there  were 
two  divisions  of  what  we  call  Arabia,  the  west  [Araba)  and 
tiie  east.  The  west  included  Arabia  Petraea  and  the  parts 
on  the  sea  bordering  on  Egypt,  the  land  of  Cush.  The 
east,  Arabia  Felix  and  Deserta.  The  latter  are  "the 
mixed  race"  inhabiting  the  desert.  33.  Zlmri— Perhaps 
the  Zabra  mentioned  by  Ptolemy  between  Mecca  and 
Medina.  Zimran  also,  as  Dedan,  was  one  of  Abraham's 
sons  by  Keturah  (Genesis  25.  2).  Elam— Properly,  west 
of  Persia ;  but  used  for  Persia  in  general.  36.  ShesliacU 
—Babylon;  as  the  parallelism  in  ch.  51.41  proves.  In 
the  Cabalistic  system  (called  Athbash;  the  first  Hebrew 
letter  in  the  alphabet  being  expressed  by  the  last) 
Sheshach  would  exactly  answer  to  Babel.  Jeremiah  may 
iiave  used  this  system  (as  perhaps  in  ch.  51.  41)  for  con- 
cealment at  the  time  of  this  prediction,  in  the  fourth 
year  of  Jehoiakim,  wliile  Nebuchadnezzar  was  before 
Jerusalem.  In  ch.  51.  41  there  can  be  no  concealment, 
as  Babylon  is  expressly  mentioned.  Michaelis  more 
simply  explains  the  term  "brazen-gated"  (cf.  Isaiah 
45.  2).  Others,  "  the  house  of  a  prince."  Rather,  it  comes 
from  the  Babylonian  goddess,  Shach,  by  reduplication 
of  the  first  letter;  from  her  Misael  was  named  Me- 
shach  by  the  Babylonians.  The  term  Shuee  was  applied 
to  a  festival  at  Babylon,  alluded  to  in  ch.  51.  39,  57;  Isaiah 
21.5.  It  was  during  this  feast  that  Cyrus  took  Babylon 
(Hekodottjs,  1.)  Thus  Jeremiah  mystically  denotes  the 
time  of  Its  capture  by  this  term.  [Glassids.]  37.  rise 
no  more— the  heathen  nations  in  question  should  fall  to 
rise  no  more.  The  Jews  should  fall  but  for  a  time,  and 
then  rise  again.  Therefore,  the  epithet  is  given,  "  the  God 
qf  i>i  ael."    38.  if  they  refuse  to  take  the  cup— no  effort 

532 


of  theirs  to  escape  destruction  will  avail.  39.  If  I  spared 
not  mine  elect  people  on  account  of  sin,  much  less  will  I 
spare  you  (Ezekiel  9. 6;  Obadiah  16;  Luke  23. 31;  1  Peter  4. 
17),  he  unpunished—"  be  treated  as  innocent."  30.  roar 
—image  from  a  destructive  lion  (Isaiah  42. 13 ;  Joel  3. 16). 
upon  his  hahitation— rather,  "His  pasturage;"  keeping 
up  the  image  of  a  Hon  roaring  against  the  flock  in  the 
pasture.  The  roar  was  first  to  go  forth  over  Judea,  wherein 
were  "  the  sheep  of  His  pasture"  (Psalm  100.3),  and  thence 
into  heathen  lands,  sliout  .  .  .  tread  ,  .  .  grapes — (Ch. 
48.  33;  Isaiah  16.  9,  10.)  31.  controversy — cause  at  issue 
(Micah  6.  2).  plead  with  all  flesh— (Isaiah  66. 16.)  God 
shows  the  whole  world  that  He  does  what  is  altogether 
just  in  punishing.  33.  from  the  coasts — rather,  "from 
the  uttermost  regions."  Like  a  storm  which  arises  in  ono 
region  and  then  diffuses  itself  far  and  wide,  so  God's  judg- 
ments shall  pass  "  from  nation  to  nation,"  till  all  has  been 
fulfilled;  no  distance  shall  prevent  the  fulfilment.  33. 
not  he  lamented — (Ch.  16.  4,  6.)  neither  gathered  —  to 
their  fathers,  in  their  ancestral  tombs  (ch.  8. 2).  dung — 
(Psalm  83. 10.)  34.  shepherds— princes  (ch.  22. 22).  Here 
he  returns  to  t?ie  Jews  and  their  rulers,  using  the  same  im- 
age as  in  V.  30,  "pasture,"  JVote.  -^vallow  yourselves — 
cover  yourselves  as  thickly  with  aslies,  in  token  of  sor- 
row, as  one  who  rolls  in  tliera  (ch.  6.26;  Ezekiel  27.30). 
[Mattkee.]  principal  —  leaders.  LXX.  translate,  rams, 
carrying  out  the  image  (cf.  Isaiah  14. 9,  Margin;  Zechariah 
10.  3).  days  of  your  slaugliter  . .  .  of  .  .  .  dispersions — 
rather, "  your  days/or  slaughter  (i.  e.,  the  time  of  your  being 
slain),  and  your  dispersions  (not  "o/ your  dispersions"), 
are  accomplished"  (are  come),  pleasant  vessel — ye  were 
once  a  precious  vessel,  but  ye  shall  fall,  and  so  be  a  broken 
vessel  (cf.  ch.  22.  28,  JVote).  "Your  past  excellency  shall 
not  render  you  safe  now.  I  will  turn  to  your  ignominy 
whatever  glory  I  conferred  on  you."  [Calvin.]  35.  Lit., 
"  Flight  shall  fail  the  shepherds,  &c.,  escaping  (sliall  fail) 
the  principal,"  t&o.  (Amos  2. 14).  The  leaders  will  be  tlie 
first  objects  for  slaughter;  escape  by  flight  will  be  out  of 
their  power.  37.  habitations— rather,  carrying  out  the  im- 
age (v.  30,  Note),  pastures.  The  pasturages  where, pefzceably 
and  without  incursion  of  wild  beasts,  the  flocks  have  fed, 
shall  be  destroyed ;  i.  e.,  the  regions  where,  heretofore,  there 
was  peace  and  security  (alluding  to  the  name  Salem,  or 
Jerusalem,  "  possessing  peace").  38.  his  covert— the  tem- 
ple, where  heretofore,  like  a  lion,  as  its  defender,  by  the 
mere  terror  of  His  voice  He  warded  off  the  foe;  but  now 
he  leaves  it  a  prey  to  the  Gentiles.  [Calvin.]  fierceness 
of.  .  .  oppressor— rather,  as  the  Hebrew,  for  "oppressor" 
is  an  adjective  feminine,  the  word  sword  is  understood, 
which,  in  ch.  46. 16;  50. 16,  is  expressed  (indeed,  some  MSS. 
and  LXX.  read  sword  instead  of  "fierceness"  here;  prob- 
ably interpolated  from  ch.  46.  16),  "the  oppressing  sword." 
The  Hebrew  for  oppressing  means  also  a  dove:  there  may 
be,  therefore,  a  covert  allusion  to  the  Chaldean  standard 
bearing  a  dove  on  it,  in  honour  of  Semiramis,  the  first 
queen,  said  in  popular  superstition  to  have  been  nour- 
ished by  doves  when  exposed  at  birth,  and  at  death  to 
have  been  transformed  into  a  dove.  Her  name  may  come 
from  a  root  referring  to  the  cooing  of  a  dove.  Tliat  bird 
was  held  sacred  to  the  goddess  Venus.  Vulgate  so  trans- 
lates, "  the  anger  of  the  dove."  his  . . .  anger— If  the  anger 
of  Nebuchadnezzar  cannot  be  evaded,  how  much  less 
that  of  God(cf.  V.  37)! 

CHAPTEE  XXVI. 
Ver.  1-34.  Jekemiah  declared  worthy  of  Death, 
BtTT  BY  the  Interposition  of  Ahikam  saved  ;  the  sim- 
ilar Cases  of  Micah  and  Ubijah  being  adduced  in 
the  Prophet's  Favour.  The  prophecies  which  gave  the 
offence  were  those  given  in  detail  in  chs.  7.,  8.,  9.  (cf.  v,  6 
here  with  ch.  7.12,14);  and  summarily  referred  to  here 
[Maurer],  probably  pronounced  at  one  of  the  great  feasts 
(that  of  tabernacles,  according  to  Usher;  for  the  inhab- 
itants of  "  all  the  cities  of  Judah"  are  represented  as  pres- 
ent, V.  2).  See  JVote,  ch.  7. 1.  3.  in  tlie  court— the  largest 
court,  from  whicli  he  could  be  heard  by  the  whole  people. 
come   to    worship — worship   is   vain   without  obedienot 


r/t€  Prophet  Ezhortelh  to  Repentance. 


JEREMIAH  XXVII. 


The  Subjection  of*the  Kings  Predicted. 


\ 


(1  Samuel  15.  21,  22).    all  the  words— (Ezekiel  3. 10.)     di- 
minish not  a  word— (Deuteronomy  4. 2;  12.32;  Proverbs 
30.  6;  Acts  20.  27;  2  Corinthiaus  2. 17;  4.  2;  Revelation  22. 19.) 
Not  suppi'essing  or  softening  auglit  for  fear  of  giving  of- 
fence; nor  setting  forth  coldly  and  indirectly  what  can 
only  by  forcible  statement  do  good.  3.  If  so  be— expressed 
according  to  human  conceptions;  not  as  if  God  did  not 
foreknow  all  contingencies,  but  to  mark  the  obstinacy  of 
the  people  and  the  difficulty  of  healing  them ;  and  to  show 
His  own  goodness  in  making  the  ofTer  which  left  them 
without  excuse.     [Calvin.]    5.  prophets — the  inspired 
interpreters  of  the  law  {v.  4),  who  adapted  it  to  the  use  of 
the  people:    e.  like  Shilolx— (iVo/e,  ch.  7.12,  14;  1  Samuel 
4.  10-12;  Psalm  78.  60.)     curse— (Ch.  24.  9;  Isaiah  6.5. 15).    8. 
priests— The  captain  (or  prefect)  of  the  temple  had  the 
power  of  apprehending  oflenders  in  the  temple  with  the 
sanction  of  the  priests,     prophets — the  false  prophets. 
The  charge  against  Jeremiah  was  that  of  uttering  false- 
hood in  Jehovah's  name,  an  act  punishable  with  death 
(Deuteronomy  18.20).     His  prophecy  against  the  temple 
and  city  (v.  11)  might  speciously  be  represented  as  con- 
tradicting God's  own  words  (Psalm  132. 14).  Cf.  the  similar 
charge  against  Stephen  (Acts  6. 13, 14).   10.  princes — mem- 
bers of  the  Council  of  State  or  Great  Council,  which  took 
cognizance  of  such  ofTences.    heard — the  clamour  of  the 
popular  tumult,    came  up— from  the  king's  house  to  the 
temple,  which  stood  higher  than  the  palace,     sat — as 
judges,  in  tlae  gate,  the  usual  place  of  trying  such  cases. 
ne-w  gate— originally  built  by  Jotham  (2  Kings  15. 35,  "the 
higher  gate")  and  now  recently  restored. .  12.  Lord  sent 
me — a  valid  justification  against  any  laws  alleged  against 
him.    against .  .  .  against — ratlier,  concerning/.    Jeremiah 
purposely  "avoids  saying,  "against,"  which  would  need- 
lessly irritate.     They  had  used  the  same  Hebrew  word 
{v.  11),  which  ought  to  be  translated  concerning,  thougli  they 
meant  it  in  tlie  unfavourable  sense.    Jeremiah  takes  up 
their  word  in  a  better  sense,  implying  that  there  is  still 
room  for  repentance:  that  his  prophecies  aim  at  the  real 
good  of  the  city;  for  or  concerning  this  house  ..  .  city. 
[Gbotius.]  13.  (Ver.  3,  19.)     14.  Jeremiah's  humility  is 
herein  shown,  and  submission  to  the  powers  that  be  (Ro- 
mans 1.3.  1).    15.  bring  .  . .  upon  yourselves- So  far  will 
you  be  from  escaping  the  predicted  evils  by  shedding  my 
blood,  that  you  will,  by  that  very  act,  only  incur  heavier 
penalties  (Mattliew  23.  35).    10.  priucies  .  . .  all  the  people 
— The  fickle  people,  as  they  were  previously  influenced  by 
the  priests  to  clamour  for  his  death  (v.  8),  so  now  under  the 
princes'  influence  require  that  he  shall  not  be  put  to  death. 
Cf.  as  to  Jesus,  Jeremiah's  antitype,  the  hosannas  of  the 
multitude  a  few  days  before  the  same  people,  persuaded 
by  the  priests  as  in  this  case,  cried.  Away  with  Him, 
crucify  Him  (Matthew  21.,  and  27.  20-25).     The  priests, 
through  envy  of  his  holy  zeal,  trere  more  his  enemies 
than  the   princes,  whose  office  was  more  secular  than 
religious.    A  prophet  could  not  legally  be  put  to  death 
unless  he  propliesied  m  the  name  of  other  gods  (therefore, 
they  say,  "in  the  name  of  the  Lord"),  or  after  that  his 
prophecy  had  failed  in  its  accomplishment.    Meanwhile, 
If  he  foretold  calamity,  he  might  be   imprisoned.     Cf. 
Micalah's  case  (1  Kings  22. 1-28).    17.  Cf.  Gamaliel's  inter- 
position (Acts  5.34,  &c.).    elders— some  of  the  "princes" 
mentioned  (v.  16),  those  whose  age,  as  well  as  dignity, 
would  give  weight  to  the  precedents  of  past  times  which 
they  adduce.     18.  (Micah  3.  12.)     Morasthite — called  so 
from  a  village  of  the  tribe  Judah.    Hezelciah— The  prece- 
dent in  the  reign  of  such  a  good  king  proved  that  Jere- 
miah was  not  the  only  prophet,  or  the  first,  who  threat- 
ened the  city  and  the  temple  without  incurring  death. 
mountain  of  the  house— Morlah,  on  which  stood  the 
temple  (peculiarly  called  "</ie  house")  shall  be  covered 
with  woods  instead  of  buildings.    Jeremiah,  In  quoting 
previous  prophecies,  never  does  so  without  alteration;  he 
•adapts  the  language  to  his  own  style,  showing  thereby 
his  authority  In  his  treatment  of  Scripture,  as  being  him- 
self Inspired.    19.  Hezekiah,  so  far  from  killing  him,  was 
led  "  to  fear  the  Lord,"  and  pray  for  remission  of  the  sen- 
tence against  Judah  (2  Chronicles  82.  26).    Lord  repented 
—(Kxodus  32. 14 ;  2  Samuel  24. 16.)    Thus— if  we  kiU  Jere- 


miah, ao.  As  the  flight  and  capture  of  Urijah  must  have 
occupied  some  time,  "the  beginning  of  the  reign  of  Je- 
hoiakim"  {v.  1)  must  not  mean  the  ueri^  beginning,  but  the 
second  or  third  year  of  his  eleven  years'  reign.  And  .  .  , 
also — perhaps  connected  with  v.  21,  as  the  comment  of  the 
writer,  not  the  continuation  of  the  speech  of  the  elders : 
"And  although  also  a  man  that  pi-ophesied  .  . .  UrlJah,  &e. 
(proving  how  great  was  the  danger  in  which  Jeremiah 
stood,  and  how  wonderful  the  providence  of  God  in  pre- 
serving him),  nevei-theless  the  hand  of  Ahikam,"  &c. 
[Glassius.]  The  context,  however,  implies  rather  that 
the  words  are  the  continuation  of  the  previous  speech  of 
the  elders.  They  adduce  another  instance  besides  that 
of  Micah,  though  of  a  diflferent  kind,  viz.,  that  of  Urijah: 
he  sufl'ered  for  his  prophecies,  but  they  imply,  though  they 
do  not  venture  to  express  it,  that  thereby  sin  has  beeu 
added  to  sin,  and  that  it  has  done  no  good  to  Jehoiakim, 
for  that  the  notorious  condition  of  the  state  at  this  time 
shows  that  a  heavier  vengexmce  is  impending  if  they  per- 
severe in  such  acts  of  violence.  [Calvin.]  /J3.  Jehoia- 
kim sent  .  .  .  into  3Egypt—He  had  been  put  on  the  throne 
by  Pharaoh  of  Egypt  (2  Kings  23.  34).  This  explains  the 
readiness  with  which  he  got  the  Egyptians  to  give  up 
Urijah  to  him,  when  that  prophet  had  sought  an  asyluna 
in  Egypt.  Urijah  was  faithful  in  delivering  his  message, 
but  faulty  in  leaving  his  work,  so  God  permitted  him  to 
lose  his  life,  while  Jeremiah  was  protected  in  danger.  The 
path  of  duty  is  often  the  path  of  safety.  23.  graves  of 
tlic  common  {leople — lit.,  sons  of  the  people  (cf.  2  Kings  23. 
6).  The  prophets  seem  to  have  had  a  separate  cemetery 
(Matthew  23.  29).  Urijali's  corpse  was  denied  this  honour, 
in  order  that  he  should  not  be  regarded  as  a  true  prophet. 
24r.  Ahikam — son  of  Shaphan  the  scribe,  or  royal  sec- 
retary. He  was  one  of  those  whom  King  Josiah,  when 
struck  by  the  words  of  the  book  of  the  law,  sent  to  in- 
quire of  the  Lord  (2  Kings  22. 12, 14).  Hence  his  interference 
here  in  behalf  of  Jeremiah  is  wliatwe  should  expect  from 
his  past  association  with  that  good  king.  His  son,  Geda- 
liah,  followed  in  his  father's  steps,  so  that  he  was  chosen 
by  the  Babylonians  as  the  one  to  whom  they  committed 
Jeremiah  for  safety  after  taking  Jerusalem,  and  on  whose 
loyalty  they  could  depend  in  setting  him  over  the  rem- 
nant of  the  people  in  Judea  (ch.  89. 14;  2  Kings  25.  22). 
people  to  put  him  to  death— Princes  often,  when  they 
want  to  destroy  a  good  man,  prefer  it  to  be  done  by  a  pop- 
ular tumult  rather  than  by  their  own  order,  so  as  to  reap 
the  fruit  of  the  crime  without  odium  to  themselves  (Mat- 
thew 27.  20).  4 

CHAPTER   XXVII. 

Ver.  1-22.     The  Futility  of  Resisting  Nebuchad- 
nezzar    ILLUSTRATED    TO    THE    AMBASSADORS    OF    THE 

Kings,  desiring  to  have  the  King  of  Judah  confed- 
erate WITH  THEM,  UNDER  THE  TYPE  OF  YOKES.  JERE- 
MIAH EXHORTETH    THEM   AND    ZEDEKIAH  TO   YIELD.      1. 

Jehoiakim- The  prophecy  that  follows  was  according  to 
this  reading  given  in  the  fourth  year  of  Jehoiakim,  fifteen 
years  before  it  was  published  in  the  reign  of  Zedekiah 
to  whom  it  refers;  it  was  thus  long  deposited  in  the 
pi'ophet's  bosom,  in  order  that  by  it  he  might  be  sup- 
ported under  trials  in  his  prophetic  career  in  the  interim. 
[Calvin.]  But  "Zedekiah"  wot/ 6e  the  true  reading.  So 
the  Syriac  and  A  rabic  Versions.  "Ver.  3,  12 ;  ch.  28.  1,  con- 
firms this.  Also,  one  of  Kennicott's  MSS.  The  English 
Version  reading  mai/  have  originated  from  the  first  verse 
of  ch.26.  "Son  of  Josiah  "  applies  to  Zedekiah  as  truly  as 
to  "  Jehoiakim  "  or  "  Ellaklm."  The  fourth  pear  may,  In  a 
general  sense  here,  as  in  ch.  28.  1,  be  called  "the  begin- 
ning of  his  reign,"  as  It  lasted  eleven  years  (2  Kings  24. 18). 
It  was  not  long  after  the  fourth  year  of  his  reign  that  ho 
rebelled  against  Nebuchadnezzar  (ch.  51. 59 ;  52. 3 ;  2  Kings 
24.  20),  in  violation  of  an  oath  before  God  (2  Chronicles  36, 
13).  a.  bonds— by  which  the  yoke  is  made  fast  to  the 
neck  (ch.5.  5).  yokes— lit.,  the  carved  piece  of  wood  at- 
tached at  both  ends  to  the  two  yokes  on  the  necks  of  a 
pair  of  oxen,  so  as  to  connect  them.  Here  the  yoke  itself. 
The  plural  Is  used,  as  he  was  to  wear  one  himself,  and  give 
the  others  to  the  ambassadors  (r.  3;  ch.  28. 10, 12),  proves 

533 


The  Eemoval  of  the  Sacred  Vessds  Foretold.      JEKEMIAH   XXVIII. 


Hananiah'a  False  PTOphecy. 


that  the  symbolical  act  was  in  this  instance  (though  not 
in  others,  ch.  25. 15)  actually  done  (cf.  Isaiah  20. 2,  »tc. ;  Eze- 
klel  12.  3, 11, 18).    3.  Appropriate  symbol,  as  these  ambas- 
sadors had  come  to  Jerusalem  to  consult  as  to  shaking  off 
the  yoke  of  Nebuchadnezzar,    According  to  Pherecydes 
in  Clemens  Alexandrinus  Strmnateis,  507,  Idanthura,  king 
of  the  Scythians,  intimated  to  Darius,  who  had  crossed 
the  Danube,  that  he  would  lead  an  army  against  him,  by 
sending  him,  instead  of  a  letter,  a  mouse,  a  frog,  a  bird,  an 
arrow,  and  a  plough.    The  task  assigned  to  Jeremiah  re- 
quired great  faith,  as  it  was  sure  to  provoke  alike  his  own 
countrymen  and  the  foreign  ambassadors  and  their  kings, 
by  a  seeming  insult,  at  the  very  time  that  all  were  full  of 
confident  hopes  grounded  on  the  confederacy.     5.  God 
here,  as  elsewhere,  connects  with  the  symbol  doctrine, 
which  is  as  it  were  its  soul,  without  which  it  would  be 
not  only  cold  and  frivolous,  but  even  dead.    [Calvin.] 
God's  mention  of  His  supreme  power  is  in  order  to  refute* 
the  pride  of  those  who  rely  on  their  own  power  (Isaiah  45. 
12),     given  it  unto  •*vIiomi  It  seemed  meet  nnto  me — 
(Psalm  115. 15, 16;  Daniel  4.  17,  25,  32.)    Not  for  his  merits, 
but  of  my  own  sole  good  pleasure.    [Estius.]    6.  beasts 
of  the  field— Not  merely  the  horses  to  carry  his  Chaldean 
tsoldlers,  and  oxen  to  draw  his  provisions  [Grotitjs];  not 
merely  the  deserts,  mountains,  and  woods,  the  haunts  of 
Svild  beasts,  implying  his  unlimited  extent  of  empire 
[Estius];  but  the  beasts  themselves  by  a  mysterious  in- 
stinct of  nature.    A  reproof  to  men  that  they  did  not  rec- 
ognize God's  will,  which  the  very  beasts  acknowledged 
(cf.  Isaiah  1.  3).    As  the  beasts  are  to  submit  to  Christ,  the 
Restorer  of  the  dominion  over  nature,  lost  by  the  first 
Adam  (cf.  Genesis  1.  28;  2. 19,  20;  Psalm  8. 6-8),  so  they  were 
appointed  to  submit  to  Nebuchadnezzar,  the  representa- 
tive of  tlie  world-power  and  prefigurer  of  Antichrist;  this 
universal  power  was  suflTered  to  be  held  by  him  to  show  the 
unfitness  of  any  to  wield  it  "until  He  come  whose  right 
:t  is  "  (Ezekiel  21.  27).    7.  son  .  ,  .  son's  son — (2  Chronicles 
36.  20).    Nebuchadnezzar  had  four  successors— Evil-mero- 
tlach,  his  son;  Neriglissar,  husband  of  Nebuchadnezzar's 
daughter;   his  son,  Labosodarchod ;   and  Naboned  (with 
wliom  his  son,  Belshazzar,  was  joint  king),  son  of  Evil- 
merodach.    But  Neriglissar  and  Labosodarchod  were  not 
in  the  direct  male  line ;  so  tliat  the  prophecy  held  good  to 
"  his  son  and  his  son's  son,"  and  the  intermediate  two  are 
omitted,    timie  of  ills  land— i.  e.,  of  its  subjugation  or  its 
being  "visited"  in  wrath  (v.  22;  ch.  25.  12;  29.  10;  50.  27; 
Daniel  5.  26).    serve  tlicmselves  of  Iiim — make  him  their 
servant  (f  ii,  25. 14 ;  Isaiah  13. 22).    So  "  his  day"  for  the  des- 
tined day  of  his  calamity  (Job  18.  20).     8.  until  I  Iiave 
consumed  tliem  by  Ills  liand— until  by  these  consuming 
visitations  I  liave  brought  them  under  his  power.    9.  ye— 
the  Jews  especially,  for  whom  the  address  to  the  rest  was 
intended.    encKanters— augurs  [Calvin],  from  a  root,  the 
eyes,  i.  e.,  lookers  at  the  stars  and  other  means  of  taking 
omens  of  futurity ;  or  anotlier  root,  a  fixed  time,  observers 
of  times:  forbidden  in  the  law  (Leviticus  19.  26;  Deuter- 
onomy 18. 10, 11, 14).    10.  to  remove  you — expressing  the 
event  whicli  would  result.    The  very  thing  they  profess  by 
their  enchantments  to  avert,  they  are  by  them  bringing 
on  you.  Better  to  suljmit  to  Nebuchadnezzar,  and  remain 
in  your  land,  than  to  rebel,  and  be  removed  from  it.    11. 
serve  .  .  .  till  it — The  same  Hebrew  root  expresses  serve 
and  till,  or  cultivate.  Sei-ve  ye  the  king  of  Babylon,  and  the 
land  will  serve  you.    [Calvin.J    13.  I  spake  also— trans- 
late, "  And  I  spake,"  »fcc.    Sjiecial  application  of  the  subject 
to  Zedekiah.    13.  "Wliy .  .  ,  die- by  running  on  your  own 
ruin  in  resisting  Nebuchadnezzar  after  this  warning  (Eze- 
kiel 18.  31).     14.  lie— (Ch.  14.  14.)    15.  in  my  name— the 
devil  often  makes  God's  name  the  plea  for  lies  (Matthew 
4.  6;  7.  22,  23;  v.  1.5-20,  the  test  whereby  to  know  false  pro- 
phets),  16.  The  "  vessels"  had  been  carried  away  to  Baby- 
lon in  the  reign  of  Jeconiah  (2  Kings  24. 13) ;  also  previously 
in  that  of  Jehoiakim  (2  Chronicles  36.  5-7).    18.  at  Jerusa- 
lem—i.  e.,  in  other  houses  containing  such  vessels,  besides 
the  house  of  God  and  the  king's  palace.     Nebuzaradan, 
captain  of  the  guard  under  Nebuchadnezzar,  carried  all 
away  (2  Kings  25.  13-17;  2  Chronicles  36.  18).     The  more 
costly  vessels  had  been  previously  removed  in  the  reigns 
534 


of  Jehoiakim  and  Jeconiah.  19.  (Ch,  52.  17,  20,  21.)  33. 
until  .  ,  .  I  visit  tliem— in  wrath  by  Cyrus  (ch,  32.  5).  In 
seventy  years  from  the  first  carrying  away  of  captives  in 
Jehoiachin's  reign  (ch.  29. 10 ;  2  Chronicles  36.  21).  restore 
tliem— by  the  hand  of  Cyrus  (Ezra  1.  7).  By  Artaxerxes 
(Ezra  7. 19). 

CHAPTER   XXVIII. 

Ver.  1-17.  Prophecies  Immebiately  following  those 
in  chap.  27.  Hananiah  bp.eaks  the  Yokes  to  sig- 
nify that  Nebuchadnezzar's  Yoke  shall  be  broken. 
Jeremiah  foretells  that  Yokes  of  Iron  are  to  suc- 
ceed those  of  Wood,  and  that  Hananiah  shall  die. 
1.  In  the  beginning  of  the  reign  of  Zedekiah — The  Jews 
often  divided  any  period  into  two  halves,  t?ie  beginning 
and  tlie  end.  As  Zedekiah  reigned  eleven  years,  the  fourth 
year  would  be  called  the  beginning  of  his  reign  :  especially 
as  during  the  first  tiiree  years  affairs  were  in  such  a  dis- 
turbed state  that  he  had  little  power  or  dignity,  being  a 
tributary ;  but  in  the  fourth  year  he  became  strong  in 
power,  Hananiah — Another  of  this  name  was  one  of  the 
three  godly  youths  who  braved  Nebuchadnezzar's  wrath 
in  the  fear  of  God  (Daniel  1.  6,  7 ;  3. 12).  Probably  a  near 
relation,  for  Azariah  is  associated  with  him ;  as  ^zwr  with 
the  Hananiah  here.  The  godly  and  ungodly  are  often  in 
the  same  family  (Ezekiel  18.  14-20).  Gibeon— one  of  the 
cities  of  tlie  priests,  to  which  order  he  must  have  be- 
longed. 3.  broken  the  yoke — I  have  determined  to  break  : 
referring  to  Jeremiah's  prophecy  (ch.  27, 12).  3.  two  full 
years— lit.,  years  of  days.  So  "  a  month  of  days,"  i.  e.,  all 
its  days  complete  (Genesis  29.  14,  Margin  ;  41.  1).  It  was 
marvellous  presumption  to  speak  so  definitely  without 
having  any  Divine  revelation.  4.  bring  again — Jeconiah 
— not  necessarily  implying  that  Hananiah  wished  Zede- 
kiah to  be  superseded  by  Jeconiah.  The  main  point  in- 
tended was,  that  the  restoration  from  Babylon  should  be 
complete.  But,  doubtless,  tlie  false  prophet  foretold  Jeco- 
niah's  return  (2  Kings  24. 12-15),  to  ingratiate  himself  with 
the  populace,  with  Avhom  Jeconiah  was  a  favourite  (ch. 
22.  24,  Note).  5.  tlkc  prophet  Jeremiah— the  epithet,  "  the 
prophet,"  is  prefixed  to  "Jeremiah"  throughout  thia 
chapter,  to  correspond  to  the  same  epithet  before  "Hana- 
niah:" except  V.  12,  where  "the prophet"  has  been  inserted 
in  English  Version.  The  rival  claims  of  the  true  and  the 
false  prophet  are  thus  put  in  the  more  prominent  con- 
trast. 6.  Amen — Jeremiah  prays  for  the  people,  though 
constrained  to  prophesy  against  them  (1  Kings  1. 36).  The 
event  was  the  appointed  test  between  contradictory  pre- 
dictions (Deuteronomy  18.  21,  22).  "Would  that  what  you 
say  were  true !"  I  prefer  the  safety  of  my  country  even  to 
my  own  estimation.  The  prophets  had  no  pleasure  iu 
announcing  God's  judgment,  but  did  so  as  a  matter  of 
stern  duty,  not  thereby  divesting  themselves  of  their 
natural  feelings  of  sorrow  for  their  country's  woe.  Cf. 
Exodus  32.  32;  Romans  9.  3,  as  instances  of  how  God's 
servants,  intent  only  on  the  glory  of  God  and  the  salva- 
tion of  the  country,  forgat  self,  and  uttered  wishes  in  a 
state  of  feeling  transported  out  of  themselves.  So  Jere- 
miah wished  not  to  diminish  aught  from  the  word  of  God, 
though  as  a  Jew  he  uttered  the  wish  for  his  people.  [Cal- 
vin.] 8.  prophets  .  .  .  before  me  —  Hosea,  Joel,  Amos, 
and  others,  evil— a  few  MSS.  read  famine,  which  is  more 
usually  associated  with  the  specification  of  war  and  pcsti- 
lence  (ch.  15.  2;  18.  21 ;  27.  8, 13).  But  evil  here  includes  all 
the  calamities  flowing  from  war,  not  merely /awit«e,  but 
also  desolation,  &c.  Evil  being  the  more  diflicult  reading, 
is  less  likely  to  be  the  interpolated  one  th&n  famine,  which 
probably  originated  in  copying  the  parallel  passages.  9. 
peace— Hananiah  had  given  no  warning  as  to  the  need  of 
conversion,  but  had  foretold  prosperity  unconditionally, 
Jeremiah  does  not  say  that  all  are  true  prophets  who  fore- 
tell truths  in  any  instance  (which  Deuteronomy  13.  1,  2, 
disproves);  but  asserts  only  the  converse,  vjz.,  that  who- 
ever as  Hananiah  predicts  what  the  event  does  not  con- 
firm, is  a  false  prophet.  There  are  two  tests  of  prophets: 
(1.)  The  event,  Deuteronomy  18.  22.  (2.)  The  word  of  God, 
Isaiah  8.  20.  10.  the  yoke— (Ch.  27.  2.)  Impious  audacity 
to  break  what  God  had  appointed  as  a  solemn  pledge  of 


Tlie  Prophefs  Letter  to  the  Captives, 


JEREMIAH   XXIX.        Forelellinp  t'^r  Return  after  Sevenfy  Fairs. 


the  fulfilment  of  His  word.  Hence  Jeremiah  deigns  no 
reply  (r.  11 ;  Matthew  7.  6).  11.  necic  of  all  nations — op- 
posed to  eh.  27.  7.  13.  Tliou  liast  broken  ,  .  ,  -tvoocl  .  .  . 
tiiou  sUalt  make  .  .  .  Iron— Not  here,  "  Thou  hast  broken 
.  .  .  wood,"  and  "/will  make  .  .  .  iron"  (cf.  v.  16).  The 
Btirne  false  prophets  who,  by  urging  the  Jews  to  rebel,  had 
caused  them  to  throw  off  the  then  comparatively  ea*^/ yoke 
of  Babylon,  thereby  brouglit  on  them  a  viore  severe  yoke 
Imposed  by  that  city.  "Yokes  of  iron,"  alluding  to  Deu- 
teronomy 2S.  -iS.  It  is  better  to  take  up  a  light  croSs  in  our 
way,  than  to  pull  a  heavier  on  our  own  heads.  We  may 
escape  destroying  providences  by  submitting  to  humbling 
providences.  So,  spiritually,  contrast  the  "easy  yoke"  of 
Christ  with  the  "  yoke  of  bondage"  of  the  law  (Acts  15. 10; 
Galatians  5.  1).  14.  I  Uavc  put— Thougli  Hananlah  and 
those  like  him  were  secondary  instruments  in  bringing 
/  the  i  ron  yoke  on  Judea,  Ood  was  the  great  First  Cause  (ch. 
27.  4-7).  15.  makest .  .  .  trust  In  a  lie— (Ch.  29.  31 ;  Ezekiel 
13. 2"2.)  16.  this  year  .  .  .  die— The  prediction  was  Uttered 
in  tlie/f/Wi  nionth  (i'.  1);  Hananiah's  death  took  place  In 
the  seventh  month,  tie.,  within  tivo  months  after  the  pre- 
diction, answering  with  awful  significance  to  the  two 
years  in  wliich  Hananiah  had  foretold  that  the  yoke  im- 
posed by  Babylon  would  end.  reljelllon — opposition  to 
God's  plain  direction,  that  all  should  submit  to  Babylon 
(ch.  29.  32). 

CHAPTER  XXIX. 
Ver.  1-32.  Letter  of  Jeremiah  to  the  Captives  in 
Babylon,  to  Cottkteract  the  Assurances  Given  by 
THE  False  Prophets  of  a  Speedy  Restoration.  1. 
regidne  of  the  elders— Those  still  surviving  from  the 
time  when  they  were  carried  to  Babylon  with  Jeconiah; 
the  other  elders  of  the  captives  had  died  by  either  a  natu- 
ral or  a  violent  death.  2.  queen— Nehushta,  the  queen- 
mother,  daughter  of  Elnathan  (2  Kings  24.  8, 15).  (Elna- 
than,  her  father,  perhaps  is  the  same  as  the  one  ch.  26. 
22.)  She  reigned  jointly  with  her  son.  princes— All  the 
men  of  authority  were  taken  away,  lest  they  should  or- 
ganize a  rebellion.  Jeremiah  wrote  his  letter  whilst  the 
calamity  was  still  recent,  to  console  the  captives  under  it. 
3.  Zedekinh  .  .  .  sent  imto  Babylon — In  ch.  51.  59,  Zede- 
kiah  himself  goes  to  Babylon;  here  he  sends  ambassa- 
dors. Whatever  was  the  object  of  the  emba.ssy,  it  shows 
tliat  Zcdekiah  only  reigned  at  the  pleasure  of  the  king  of 
Babjion,  who  might  have  restored  Jeconiah,  had  he 
pleased.  Hence,  Zedekiah  permitted  Jeremiah's  letter 
to  be  sent,  not  only  as  being  led  by  Hananiah's  death  to 
attach  greater  credit  to  tlie  prophet's  words,  but  also  as 
t!ie  letter  accoi-ded  with  his  own  wish  that  the  Jews 
should  remain  in  Chaldea  till  Jeconiah's  death.  HilklaU 
—the  high  priest  who  found  the  book  of  the  law  in  the 
house  of  the  Lord,  and  showed  it  to  "Shaphan"  the  scribe 
(the  same  Shaphan  probably  as  here),  who  showed  it  to 
King  Josiah  (2  Kings  22.  8,  &c.).  The  sons  of  Hllkiali  and 
Sliaphan  inherited  from  their  fathers  some  respect  for 
sacred  tilings.  So  in  ch.  36.  25,  "Gemariah"  Interceded 
witli  King  Jehoiakim  that  the  prophet's  roll  should  not 
be  burned.  5.  Build  .  .  .  Uoiiscs- In  opposition  to  the 
false  prophets'  suggestions,  who  told  the  captives  that 
their  captivity  would  soon  cease,  Jeremiah  tells  them 
that  it  will  be  of  long  duration,  and  that  therefore  they 
should  build  houses,  as  Babylon  is  to  be  for  long  their 
home.  6.  (hat  ye  .  .  .  he  .  .  .  not  diminished- It  was 
God's  will  that  the  seed  of  Abraham  should  not  fail;  thus 
consolation  is  given  them,  and  the  hope,  though  not  of 
an  immediate,  yet  of  an  ultimate  return.  T.  (Ezra  6. 10; 
Romans  13. 1;  1  Timothy  2.  2.)  Not  only  bear  the  Baby- 
lonian yoke  patiently,  but  jyray  for  your  masters,  i,  e., 
whilst  the  captivity  lasts.  God's  good  time  wa.s  to  come 
■when  they  were  to  pray  for  Babylon's  downfall  (ch.  51.  85; 
Psalm  l:;7.  8).  They  were  not  to  forestall  that  time.  True 
religion  teaches  patient  submission,  not  sedition,  even 
though  the  prince  be  an  unbeliever.  In  all  states  of  life 
let  us  not  throw  away  the  comfort  we  may  have,  because 
we  have  not  all  we  would  have.  There  Is  here  a  foretaste 
uf  gospel  love  towards  enemies  (Matthew  5.  41),  8.  your 
dreams   which  yc  caused  to  be  dreamed— The  Latin 


adage  saith,  "  The  people  wish  to  be  deceived,  so  let  them 
be  deceived."  Not  mere  credulity  misleads  men,  but 
their  own  perverse  "  love  of  darkness  rather  than  light." 
It  was  not  priests  who  originated  priestcraft,  but  the  peo- 
ple's own  morbid  appetite  to  be  deceived ;  e.  g.,  Aaron  ana 
the  golden  calf  (Exodus  32. 1-4).  So  the  Jews  caused  or 
made  the  prophets  to  tell  them  encouraging  dreams  (ch. 
23.25,26;  Eccleslastes  5.  7;  Zechariah  10,  2;  John  3.  19-21). 
10.  (iV^oi!e,  ch.  25. 11, 12;  Daniel  9.  2).  This  proves  that  the 
seventy  years  date  from  Jeconiah's  captivity,  not  from 
the  last  captivity.  The  specification  of  time  was  to  curb 
the  impatience  of  the  Jews,  lest  they  should  hasten  before 
God's  time,  ^ood  \Tord— promise  of  a  return.  11.  I 
know— /alone ;  not  the  false  prophets  who  know  nothing 
of  my  purposes,  though  they  pretend  to  know,  thoughts 
...  I  think- (Isaiah  55.  9.)  Glancing  at  the  Jews  who 
had  no  "thoughts  of  peace,"  but  only  of  "evil"  (misfor- 
tune), because  tfiey  could  not  conceive  how  deliverance 
could  come  to  them.  The  moral  malady  of  man  is  two- 
fold—at one  time  vain  confidence,  then,  when  that  is  dis- 
appointed, despair.  So  the  Jews  first  laughed  at  God's 
threats,  confident  that  they  should  speedily  return;  then, 
when  castdown  from  that  confidence,  they  sank  in  incon- 
solable despondency,  expected  end — lit.,  end  and  ezpec- 
taiion,  i.  e.,  an  end,  and  that  such  an  end  as  you  wish  for. 
Two  nouns  joined  by  aiid,  standing  for  a  noun  and  adjec- 
tive. So  in  ch.  36.  27,  "  the  roll  and  the  words,"  i.  e.,  the  roll 
of  words;  Genesis  3.16,  "sorrow  and  conception,"  i.e.,  sor- 
row in  conception.  Cf.  Proverbs  23. 18,  where,  as  here,  end 
means  a  happy  issue.  13.  Fulfilled  (Daniel  9.  3,  &c.). 
When  God  designs  mercy,  he  puts  it  into  the  hearts  of 
His  people  to  pray  for  the  mercy  designed.  When  such  a 
spirit  of  prayer  is  poured  out,  it  is  a  sure  sign  of  coming 
mercy,  go— to  the  temple  and  other  places  of  prayer: 
contrasted  with  their  previous  sloth  as  to  going  to  seek 
God.  13.  (Leviticus  20.  40-42,  44,  45.)  14.  to  be  found— 
(Psalm  32.  6;  Isaiah  55.  6.)  turn  .  .  .  captivity — play  upon 
sounds,  shabti  .  .  .  shebith.  15.  Because — referring  not  to 
the  preceding  woi'ds,  but  to  v.  10, 11,  "  Jehovah  saith  this  to 
you"  (t.  c,  the  prophecy  of  the  continuance  of  the  captivity 
seventy  years),  ^^  because  ye  have  said.  The  Lord  hathraised 
us  up  propliets  in  Babylon,"  diz.,  foretelling  our  speedy 
deliverance  (this  their  prophecy  is  supposed,  not  expressed  ; 
accoi'dingly,  v.  10-19  contradicts  this  false  hope  again,  v.  8, 
9,  21).  He,  in  this  15th  verse,  turns  his  address  from  the 
godly  (v.  12-14)  to  the  ungodly  listeners  to  false  prophets. 
16.  people  .  .  in  this  city  .  .  .  not  gone  forth — So  far 
from  your  returning  to  Jerusalem  soon,  even  your  brethren. 
still  left  dwelling  there  shall  themselves  also  be  cast  into 
exile.  He  mentions  "the  throne  of  J)avid,"  lest  they 
should  think  that,  because  David's  kingdom  was  to  be 
perpetual,  no  severe,  though  teniporary,  chastisements 
could  interpose  (Psalm  89.  29-36),  17.  vile  figs—IIebi-eiv, 
"  horrible,"  or  nauseous,  from  a  root,  to  regard  with  loathing 
(see  ch.  24.  8,  10).  18.  removed  to  all  .  . .  kingdoms— (Ch. 
15.4;  Deuteronomy  28.  2.5.)  curse,  &c.— (Ch.  29.  6;  18.  16; 
19.  8.)  21.  Zedekiah— brother  of  Zephaniah  {v.  2.5),  both 
being  sons  of  Maaseiah.  Probably  of  the  same  family  as 
the  false  prophet  under  Ahab  in  Israel  (1  Kings  22.  11,  24). 
33.  sliall  be  tiiken  ...  a  curse— i.  e.,  a  formula  of  impre- 
cation, liord  make  thee  like  Zedekiah— (Cf.  Genesis  48. 
20;  Isaiah  65. 15.)  rtoasted  in  the  fire— a  Chaldean  punish- 
ment (Daniel  3.  0).  33.  villainy- iiX,  sinful  folly  (Isaiah 
32.6).  34-33.  A  second  communication  which  Jeremiah 
sent  to  Babylon,  after  the  messenger  who  carried  his 
first  letter  had  brought  a  letter  from  the  false  prophet 
Shemaiah  to  Zephaniah,  &c.,  condemning  Jeremiah  and 
reproving  the  authorities  for  not  having  apprehended 
him,  Nehelamltc  — a  name  derived  either  from  his 
father  or  from  a  place:  alluding  at  the  same  time  to 
the  Hebrew  meaning,  "a  dreamer"  (cf.  v.  8).  35.  In  thy 
name— without  sanction  of  "  the  Lord  of  hosts,  the  God 
of  Israel,"  which  words  stand  in  antithesis  to  thy  name 
(John  5.  4.3).  Zei>hanlah— the  second  priest,  or  substitute 
(Sagan)  of  the  high  priest.  He  was  one  of  those  sent  to 
consult  Jeremiah  by  Zedekiah  (ch.  21. 1).  Slain  by  Nebu- 
chadnezzar at  the  capture  of  Jerusalem  (2  Kings  35. 18, 
21).    Zephaniah  was  in  particular  addressed,  as   being 

535 


Beetoratton  of  the  Jews  from  Babylon. 


JEREMIAH  XXX. 


God  Comforieih  the  People 


likely  to  take  up  against  Jeremiah  the  prophet's  pre- 
diction against  his  brotlier  Zedekiali  at  Babylon  (v.  21). 
Zephaniah  was  to  read  it  to  the  priests,  and  in  the  pres- 
ence of  all  the  people,  in  the  temple.  36.  thee  ...  in  the 
etend  of  Jeliolada— Zephauiah's  promotion  as  second 
priest,  owing  to  Jehoiada's  being  then  in  exile,  was  unex- 
pected. Sheraaiah  thus  accuses  him  of  ingratitude  to- 
wards God,  who  had  so  highly  exalted  him  before  his  reg- 
jlar  time,  ye  should  be  officers  .  .  .  for  cverj'  inai»— ye 
ehould,  as  bearing  rule  in  the  temple  (ch.  20. 1,  Note),  appre- 
hend every  false  prophet  like  Jeremiah,  mad— inspired 
prophets  were  often  so  called  by  the  ungodly  (2  Kings  9. 
11 ;  Acts  26. 21 ;  2. 13, 15, 17, 18).  Jeremiah  is  in  this  a  type  of 
Christ,  against  whom  the  same  chai-ge  was  brought  (John 
10.  20).  prison— rather,  the  stocks  (ch.  20.  2,  Note),  stocks— 
from  a  root,  Zo  confine;  hence  ratlier,  a  narrow  dungeon. 
According  to  Deuteronomy  17.  8,  9,  the  priest  was  judge  in 
such  cases,  but  had  no  riglit  to  put  into  the  stocks;  this 
riglit  he  had  assumed  to  himself  in  the  troubled  state  of 
the  times.  27.  of  Anathoth — said  contemptuously,  as 
"  Jesus  of  Nazareth.''^  maketh  himself— as  if  God  had  not 
made  him  one,  but  himself.  38.  Referring  to  Jeremiah's 
first  letter  to  Babylon  (v.  5).  39.  Zephauiah  .  .  .  read 
...  in  the  ears  of  Jeremiah — He  seems  to  have  been 
less  prejudiced  against  Jeremiah  tlian  the  others;  hence 
he  reads  the  charge  to  the  pi'opliet,  that  he  should  not  be 
condemned  without  a  hearing.  This  accords  with  She- 
maiah's  imputation  against  Zephaniah  for  want  of  zeal 
against  Jeremiah  (v.  26,  27.)  Hence  the  latter  was  chosen 
by  King  Zedekiali  as  one  of  the  deputation  to  Jeremiah 
(ch.  21.  1 ;  37.  3).  30.  This  resumes  the  thread  of  the  sen- 
tence which  began  at  v.  25,  but  was  left  there  not  com- 
pleted. Here,  in  v.  30,  it  is  completed,  not  however  in 
continuity,  but  by  a  new  period.  The  same  construction 
occurs,  Romans  5.  12-15.  33.  not  ...  a  man  to  d-well— 
(Deuteronomy  28.  18.)  not  .  .  .  behold  the  good — as  he 
despised  the  lawful  time,  and  wished  to  return  before  the 
time  God  had  expressly  announced,  in  just  retribution  he 
should  not  share  in  the  restoration  from  Babylon  at  all. 
rebellion- going  against  God's  revealed  will  as  to  the 
time  (ch.  28. 16). 

CHAPTER    XXX. 

Ver.  1-21.  Restoration  of  the  Jews  froji  Babylon 
AFTER  ITS  Capture,  and  Raising  up  of  Messiah.  3, 
■Wi-lte  ...  in  a  book — After  tlie  destruction  of  Jerusalem 
he  is  not  ordered  as  heretofore  to  speak,  but  to  write  the 
succeeding  prophecy  (v.  4,  «fec.),  so  as  thereby  it  might  be 
read  by  his  countrymen  wheresoever  they  might  be  in 
their  dispersion.  3.  bring  again  .  .  .  captivity  of  .  .  . 
Israel  and  Judah — Tlie  restoration  not  merely  of  the 
Jews  (treated  of  in  this  ch.  30.),  but  also  of  the  ten  tribes 
("  Israel ;"  treated  of  in  ch.  31.),  together  forming  tlie  whole 
nation  (v.  18;  ch.  32.  44;  Ezekiel  39.  25;  Amos  9.14,15). 
"Israel"  is  mentioned  first,  because  its  exile  was  longer 
than  that  of  Judah.  Some  captives  of  the  Israelite  ten 
tribes  returned  with  those  of  Judah  (Luke  2.36;  "  Aser"  is 
mentioned).  But  these  are  only  a  pledge  of  the  fidl  resto- 
ration hereafter  (Romans  11.  26,  "All  Israel").  Cf.  ch.  16. 
15.  This  3d  verse  is  a  brief  statement  of  the  subject  before 
the  prophecy  itself  is  given.  5.  We  have  heard  .  ,  . 
trembling  —  God  introduces  the  Jews  speaking  that 
Which  they  will  be  reduced  to  at  last  in  spite  of  their 
Stubbornness.  Threat  and  promise  are  combined:  the 
former  briefly,  viz.,  the  misery  of  the  Jews  in  the  Baby- 
lonian captivity  down  to  their  "  trembling"  and  "  fear  " 
arising  from  the  approach  of  the  Medo-Persian  army  of 
Cyrus  against  Babylon ;  the  promise  is  more  fully  dwelt 
on,  viz.,  their  "trembling"  will  issue  in  a  deliverance  as 
speedy  as  is  the  transition  from  a  woman's  labour-pangs 
to  herjoy  at  giving  birth  to  a  child  (v.  6).  6.  Ask— Con- 
sult all  the  authorities,  men  or  books,  you  can,  you  will 
not  find  an  instance.  Yet  in  that  coming  day  men  will 
be  seen  with  their  hands  pressed  on  their  loins,  as 
women  do  to  repress  their  pangs.  God  will  drive  men 
through  pain  to  gestures  more  fitting  a  woman  than  a 
man  (ch.  4.  31;  6.  24).  The  metaphor  is  often  used  to  ex- 
press the  previous  pain  followed  by  the  sudden  dellver- 
536 


ance  of  Israel,  as  in  the  case  of  a  woman  in  childbirth 
(Isaiah  66,  7-9).  paleness— properly  the  colour  of  herbs 
blasted  and  fading :  the  greenpaleness  of  one  in  jaundice : 
the  sickly  paleness  of  terror.  7.  great — marked  by  great 
calamities  (Joel  2.11,31;  Amos  5.  18;  Zephaniah  1.  14), 
none  like  it  .  .  .  But  he  shall  be  saved— (l!)aniel  12, 1.) 
The  partial  deliverance  at  Babylon's  downfall  prefigures 
the  final,  complete  deliverance  of  Israel,  literal  and  spir- 
itual, at  the  downfall  of  the  mystical  Babylon  (Revela- 
tion 18.,  19),  8.  his  yoke  .  ,  .  thy  neck— /ii«, i.e.,  Jacob's 
{v.  7),  the  yoke  imposed  on  hinn.  The  transition  to  the 
second  person  is  frequent,  God  speaking  of  Jacob  or  Is- 
rael, at  the  same  time  addressing  him  directly.  So  "him" 
rightly  follows;  "foreigners  shall  no  more  make  him 
tlieir  servant"  (ch.  25. 14).  After  the  deliverance  by  Cyrus, 
Persia,  Alexander,  Antiochus,  and  Rome,  made  Judea 
their  servant.  Tlie  full  of  deliverance  meant  must,  there- 
fore, be  still  future.  9.  Instead  of  sei-ving  strangers 
(v.  8),  they  shall  serve  the  Lord,  their  rightful  King  in  the 
theocracy  (Ezekiel  21.  27).  David  their  king— No  king  of 
David's  seed  has  held  the  sceptre  since  the  captivity;  for 
Zerubbabel,  though  of  David's  line,  never  claimed  the 
title  of  "king."  The  Son  of  David,  Messiah,  must  there- 
fore be  meant;  so  the  Targum  (cf.  Isaiah  5.5.  3,  4;  Ezekiel. 
34.  23,  24 ;  37.  21 ;  Hosea  3.  5 ;  Romans  11.  25-32).  He  was  ap- 
pointed to  the  tlirone  of  David  (Isaiah  9.7;  Luke  1.32). 
He  Is  here  joined  with  Jehovah  as  claiming  equal  alle^- 
glance.  God  is  our  "  King,"  only  when  we  are  subject  to 
Christ;  God  rules  us  not  immediately,  but  through  His 
Son  (John  5.  22,  23,  27).  raise  up — applied  to  the  judges 
whom  God  raised  up  as  deliverers  of  Israel  out  of  the  hand 
of  its  oppressors  (Judges  2. 16;  3.9).  So  Christ  was  raised 
up  as  tlie  antitypical  Deliverer  (Psalm  2.  6;  Luke  1.  69* 
Acts  2.  30;  13.  23).  10.  from  afar— Be  not  afraid  as  if  the 
distance  of  the  places  whither  ye  are  to  be  dispersed  pre- 
cludes the  possibility  of  return,  seed— Though  through 
the  many  years  of  captivity  intervening  yourselves  may 
not  see  the  restoration,  the  promise  shall  be  fulfilled  to 
your  seed,  primarily  at  the  return  from  Babylon,  fully  at 
the  final  restoration,  quiet  ,  .  ,  none  .  .  ,  make  ,  .  . 
afraid— (Ch.  23.6;  Zechariah  14. 11.)  11.  though  .  .  ,  full 
end  of  all  nations  ,  .  ,  yet  ,  ,  ,  not  ,  ,  .  of  thee — (Amos 
9,8.)  The  punishment  of  reprobates  is  final  and  fatal;" 
that  of  God's  people  temporary  and  corrective.  Babylon 
was  utterly  destroyed :  Israel  after  chastisement  was  de- 
livered, in  measure — lit.,  urith  judgment,  i.  e.,  moderation, 
not  in  the  full  rigour  of  justice  (ch.  10.  24;  46.  28;  Psalm  6. 
1;  Isaiah  27.8).  not . .  .  altogethernnpunished— (Exodus 
34.  7.)  13.  The  desperate  circumstances  of  the  Jews  are 
here  represented  as  an  incurable  wound.  Their  sin  is  so 
grievous  that  their  hope  of  the  punishment  (their  exile) 
soon  coming  to  an  end  is  vain  (ch.  8.  22;  15. 18;  2  Chroni- 
cles 36. 16).  13.  none  to  plead — a  new  image  from  a  court 
of  justice,  bound  up — viz.,  witli  the  bandages  applied  to 
tie  up  a  wound,  no  healing  medicines — lit.,  medicines  of 
healing,  or  else  applications  (lit.,  ttsc^nsion^)  of  medicaments. 
14:.  lovers — the  peoples  formerly  allied  to  thee,  Assyria 
and  Egypt  (cf.  Lamentations  1.  2).  seek  thee  not^-hava 
cast  away  all  concern  for  thee  in  thy  distress.  °\vound 
of  an  enemy— a  wound  such  as  an  enemy  would  Inflict. 
God  condescends  to  employ  language  adapted  to  human 
conceptions.  He  is  incapable  of  "enmity"  or  "cruelty;" 
it  was  their  grievous  sin  which  righteously  demanded  a 
grievous  punishment,  cm  though  He  were  an  "enemy"  (ch 
5.  6;  Job  13.  24;  30.  21).  13.  Why  criest  thou— as  if  God'fc 
severity  was  excessive.  Thou  hast  no  reason  to  com- 
plain, for  tliine  affliction  is  just.  Thy  cry  is  too  late,  fox 
the  time  of  repentance  and  mercy  is  past.  [Cai,vin.]  16- 
Therefore — Connected  with  v.  43,  because  "There  is  none 
to  plead  thy  cause,"  &c.,  "therefore"  Twill  plead  thy  cause, 
and  heal  thy  wound,  by  overwhelming  thy  foes.  Verse 
15  is  inserted  to  amplify  what  was  said  at  the  close  of 
v.  14.  "When  the  false  ways  of  peace,  suggested  by  the 
so-called  prophets,  had  only  ended  in  the  people's  irre- 
mediable ruin,  the  true  prophet  comes  forward  to  an- 
nounce the  grace  of  God  as  bestowing  repentance  and 
healing,  devour  thee  ...  be  devoured  .  .  .  spoil  ...  be 
a  spoil  .  .  .  prey  npoik         .  give  for  a  prey — retributiou 


The  Restoration  of  Israel, 


JEREMIAH  XXXr. 


and  the  Publication  thereof! 


In  kind  (cf.  iVo^e,  ch.  2.  3;    Exodus  23.  22;    Isaiah  3S.  1). 

17.  (Cli.  8.  22;  33..6.)  outcast— as  a  wife  put  away  by  lier 
husband  (Isaiali  02.  4,  contrasted  witli  v.  12).  Zlou— allud- 
ing to  its  Hebrew  meaning,  dvj/ness;  "sought  after"  by 
none,  as  would  be  tiie  case  witli  an  arid  region  (Isaiah  62. 
12\  The  extremity  of  the  people,  so  far  from  being  an 
obstacle  to,  will  be  the  chosen  opportunity  of,  God's  grace. 

18.  bi-ing  again  .  .  .  captivity— (Ch.  83.  7,  11.)  tent»— 
used  to  intimate  that  their  present  dwellings  in  Clialdea 
were  but  temporary  as  tents,  liave  mercy  on  .  .  .  d^vell- 
Ing-placcs— (Psalm  102.  13.)  own  Ueap — on  the  same  hilt, 
i.  c,  site,  a  hill  being  tlie  usual  site  chosen  for  a  city  (cf. 
Josliua  11. 13,  Margin,).  This  better  answers  the  parallel 
clause,  "after  the  manner  thereof"  {i.e., in  the  same  be- 
coming ivay  as  formerly), Ihun  the  rendering,  "its own  heap 
of  rains,"  as  in  ch.  40.  2.  palace— tlie  king's,  on  Mount 
Zion.  remain— rather,  shall  be  inhabited  (Note,  ch.  17.  6, 
25).  Tins  contirms  Dnglish  Version,  "palace,"  not  as 
others  translate,  "the  temple"  (see  1  Kings  16.  18;  2  Kings 
15.  2o).  ly.  tlianksglving— The  Hebrew  word  includes 
confession  as  well  as  praise;  for,  in  the  case  of  God,  the 
highest  'praises  we  can  bestow  are  only  confessing  what 
God  really  is  [Bengel]  (ch.  17.  2(5;  31.  12,  13;  33.  11;  Isaiah 
35.  10;  51.  11).  K»ultlply  tUem— (Zechariah  10.  8.)  20.  as 
aforetime— as  flourishing  as  in  the  time  of  David.  31. 
tlieir  nobles— rather,  "tlieir  Glorious  One,"  or  "Leader" 
(cf.  Acts  3.15;  Hebrews  2. 10),  answering  to  "their  Gov- 
ernor" in  the  parallel  clause,  of  ttiemselves — of  their 
own  nation,  a  Jew,  not  a  foreigner;  applicable  to  Zerub- 
babel,  or  J.  Hyrcanus  (hereditary  high  priest  and  gov- 
ernor), .only  as  types  of  Christ  (Genesis  49.  10;  Micah  5.  2; 
Romans  0.  5),  the  antitypical  "David"  (r.  9).  cause  lilm 
to  clraAv  near— as  the  great  Priest  (Exodus  19.  22;  Leviti- 
cus 21.  17),  through  whom  believers  also  have  access  to 
God  (Hebrews  10. 19-22).  His  priestly  and  kingly  charac- 
ters are  similarly  combined  (Psalm  110. 4;  Zechariah  6. 13). 
■V¥li.o  .  .  .  engaged  .  ,  .  lieart  to  approacU — lit.,  pledged 
his  heart,  i.  e.,  his  life;  a  thing  unique;  Messiah  alone  hath 
made  His  life  responsible  as  the  surety  (Hebrews  7.  22;  9. 
11-15),  in  order  to  gain  access  not  only  for  Himself,  but  for 
■>s  to  God.  Heart  is  here  used  for  life,  to  express  the 
courage  which  it  needed  to  undertake  such  a  tremendous 
suretyship.  The  question  implies  admiration  at  one 
being  found  competent  by  His  twofold  nature,  as  God  and 
man,  for  the  task.  Cf.  the  interrogation  (Isaiah  G3.  1-3). 
)S/2.  ye  sUall  be  my  people,  &c. — The  covenant  shall  be 
renewed  between  God  and  His  people  through  Messiah's 
mediation  (v.  21 ;  ch.  31.  1,33;  32.38;  Ezekiel  11.20;  36.28). 
83,  34r.  (Cli.  23.  19.)  Vengeance  upon  God's  foes  always 
accompanies  manifestations  of  His  grace  to  His  people. 
continuing — lit.,  sojourning,  abiding  constantly;  appro- 
priately here  in  the  case  of  Babj'lon,  which  was  to  be 
permanently  destroyed,  substituted  for  "whirling  itself 
about"  ("grievous"  in  English  Vei-sion)  (ch.  23.  19,  20,  see 
Notes  tliere),  where  the  temporary  downfaj.  of  Judea  is 
Spoken  of. 

CHAPTER  XXXI. 
Ver.  1-40.  Continuation  of  the  Prophecy  in  Chap. 
SO.  As  in  that  chapter  the  restoration  of  Judah,  so  in  this 
the  restoration  of  Israel's  ten  tribes  is  foretold.  1.  At  the 
•ame  time—"  In  the  latter  days"  (ch.  30.  24).  the  God  of 
—manifesting  my  fifroce  to  (Genesis  17.7;  Matthew  22.  32 ; 
ReVelation  21.  3).  all  .  .  .  Israel— not  the  exiles  of  the 
south  kingdom  of  Judah  only,  but  also  the  north  kingdom 
of  the  ten  tribes;  and  not  merely  Israel  In  general,  but 
"all  tlie  families  of  Israel."  Never  yet  fulfilled  (Romans 
11.  26).  a.  Upon  the  grace  manifested  to  Israel  "in  the 
•wilderness"  God  grounds  His  argument  for  renewing  His 
favours  to  them  now  in  their  exile;  because  His  covenant 
is  "  everlasting"  (v.  3),  and  changes  not.  The  same  argu- 
ment occurs,  Ilosea  13.  5,  9, 10;  14.  4,  5,  8.  Babylon  is  fitly 
compared  to  the  "wilderness,"  as  in  both  alike  Israel  was 
as  a  stranger  far  from  his  appointed  "rest"  or  home,  and 
Baljylon  is  in  Isaiah  40.  3  called  a  "desert"  (cf.  ch.  50. 12). 
I  went  to  cause  him  to  rest— f«..  in  the  pillar  of  cloud 
and  fire,  the  symbol  of  God's  presence,  Avhich  went  before 
toi  lel  io  search  a  resting-place  (Kuiiibcrs  10.33;  Isaiah  63. 


14)  for  the  people,  both  a  temporary  one  at  each  halt  in 
the  wilderness,  and  a  permanent  one  in  Canaan  (Exodua 
83. 14;  Deutei-onoray  3.  20;  Joshua  21.  44 ;  Psalm  95. 11 ;  He- 
brews 3. 11).  3.  Israel  gratefully  acknowledges  in  reply 
God's  past  grace;  but  at  the  same  time  tacitly  implies  by 
the  expression  "of  old,"  that  God  does  not  appear  to  her 
now.  "God  appeared  to  me  of  old,  but  now  I  am  for- 
saken !"  God  replies.  Nay,  I  love  thee  with  the  same  love 
now  as  of  old.  My  love  was  not  a  momentary  impulse, 
but/roni  "everlasting"  in  my  counsels,  and  to  "everlast- 
ing" in  its  continuance;  hence  originated  the  covenant 
whereby  I  gratuitously  adopted  thee  (Malachi  1.  2;  Ro- 
mans 11.  28,  29).  Margin  translates,  "  from  afar,"  which  does 
not  answer  so  well  as  "  of  old,"  to  "  in  the  wilderness"  (v. 
2),  which  refers  to  the  olden  times  of  Israel's  history,  -with 
loving-kindness  .  .  .  draivn — (Hosea  11.  4.)  Rather,  "I 
have  drawn  out  continually  my  loving-kindness  toward 
thee."  So  Psalm  36. 10,  "Continue  {Margin,  Draw  out  at 
length)  thy  loving-kindness."  By  virtue  of  my  everlasting 
love  I  will  still  extend  my  loving-kindness  to  thee.  So  Isa- 
iah 44. 21, "  O  Israel,  thou  Shalt  not  be  forgotten  of  me."  4:, 
I  will  build  .  .  .  tliou  shalt  be  builtr — The  combination 
of  the  active  and  passive  to  express  the  same  fact  impllea 
the  infallible  certainty  of  its  accomplishment.  "Build," 
i.  e.,  establish  in  prosperity  (ch.  33.  7).  adorned  witli  .  .  . 
tabrcts— (1  Samuel  18.  6.)  Or,  "  adorn  thyself  with  thy  tim- 
brels;" used  by  damsels  on  occasions  of  public  rejoicings 
(Exodus  15.  20;  Judges  11.  34).  Israel  had  cast  away  all 
instruments  of  joy  in  her  exile  (Psalm  137.  4).  dances- 
holy  joy,  not  carnal  mirth.  5.  Samaria— the  metropolis 
of  the  ten  tribes ;  here  equivalent  to  Israel.  The  moun- 
tainous nature  of  their  country  suited  the  growth  of  the 
vine,  eat  ...  as  common — lit.,  shall  profane,  i.  e.,  shall 
put  to  common  use.  For  the  first  three  years  after  plant- 
ing, the  vine  was  "  not  to  be  eaten  of;"  on  the  fourth  year 
the  fruit  was  to  be  "  holy  to  praise  the  Lord  witlial ;"  on  the 
fifth  year  the  fruit  was  to  be  eaten  of  as  common,  no  longer 
restricted  to  holy  use  (Leviticus  19.  23-25;  cf.  Deuteronomy 
20.6;  28.30,  Margin).  Thus  the  idea  here  is,  "The  same 
pewons  who  plant  shall  reap  the  fruits;"  it  sliall  no 
longer  be  that  one  shall  plant  and  another  reap  the  fruit. 
6.  The  watchmen,  stationed  on  eminences  (types  of  tlie 
preachers  of  the  gospel),  shall  summon  the  ten  tribes  to 
go  up  to  the  annual  feasts  at  Jerusalem  ("  Zion"),  as  tliey 
used  to  do  before  the  revolt  and  the  setting  up  of  the  idol 
calves  at  Dan  and  Beer-sheba  (Ezekiel  37.  21,  22).  Mount 
Ephraim — not  one  single  mountain,  but  the  whole  moun- 
tainous region  of  the  ten  tribes,  our  God— from  whom 
we  formerly  revolted,  but  who  is  now  our  God.  An  earnest 
of  that  good  time  to  come  is  given  in  the  partial  success 
of  the  gospel  in  its  first  preaching  in  Samaria  (John  4; 
Acts  8.  5-25).  7.  The  people  are  urged  with  praises  and 
prayers  to  supplicate  for  their  universal  restoration.  Je- 
hovah is  represented  in  the  context  {v.  1,  8),  as  promising 
immediately  to  restore  Israel.  They  therefore  praise  God 
for  the  restoration,  being  as  certain  of  it  as  if  it  were 
actually  accomplished ;  and  at  the  same  time  pray  for  it, 
as  prayer  was  a  means  to  the  desired  end.  Prayer  does  not 
move  God  to  grant  our  wishes,  but  when  God  has  deter- 
mined to  grant  our  wishes,  He  puts  it  into  our  hearts  to 
pray  for  the  thing  desired.  Cf.  Psalm  102. 13-17,  as  to  the 
connection  of  Israel's  restoration  with  the  prayers  of 
His  people  (Isaiah  62.  1-6).  for  Jacob — on  account  of 
Jacob;  on  account  of  his  approaching  deliverance  by 
Jehovah,  among— /or,  t.  e.,  on  account  of,  would  more  ex- 
actly suit  the  parallelism  to  "for  Jacob."  chief  of  th« 
natiowa— Israel :  as  the  parallelism  to  "Jacob"  proves  (cf. 
Exodus  19.  5;  Psalm  135.  4;  Amos  6. 1).  God  estimates  the 
greatness  of  nations  not  by  man's  standard  of  material 
resources,  but  by  His  electing  favour.  8.  no»-th— Assyria, 
Media,  &c.  (Note,  ch.  3.  12,  18;  23.  8).  gather  from  .  .  . 
coasts  of  .  .  .  earth— (Ezekiel  20.  34,  41 ;  34. 13.)  blind  .  .  . 
lame,  ic— not  even  the  most  infirm  and  unfit  persons  for 
a  journey  shall  bo  left  behind,  so  universal  shall  be  the 
restoration,  a  great  company— or,  they  shall  return  'Hn 
a  great  comjmny."  [Maurer.]  9.  weeping— for  their  past 
sins  which  caused  their  exile  (Psalm  126.5,6).  Although 
they  come  with  weeping,  they  shall  return  with  joy  (cc, 

537 


Raehd,  Mourning,  is  Comforted, 


JEREMIAH   XXXI.    Ephraim,  Repenting,  is  brought  Home  again. 


50. 4, 5).  supplications— (Cf.  v.  18, 19 ;  ch.  3. 21-25 ;  Zechariah 
12.10.)  Margin  trmislates,  "favours,"  as  in  Joshua  11.20; 
Ezra  9.  8;  thus  God's  favours  or  compassions  are  put  in  op- 
position to  the  people's  weeping;  their  tears  shall  be 
turned  into  joy.  But  English  Versimi  suits  the  parallel- 
Ism  best.  I  ■will  cause  ...  to  walk  by  .  .  .  waters  .  .  . 
Btraiglit  way— (Isaiah  35.0-8;  -13.19;  49.10,  11.)  God  will 
give  them  waters  to  satisfy  their  thirst  as  in  the  wilder- 
ness-journey from  Egypt.  So  spiritually  (Matthew  5.6; 
John  7.37).  Epliraini— the  ten  tribes  no  longer  severed 
from  Judah,  but  forming  one  people  with  it.  my  first- 
born—(Exodus  4.  22;  Ilosea  11.1;  Romans  9.4.)  So  the 
elect  Church  (2  Corinthians  CIS;  James  1. 18).  10.  The 
tidings  of  God's  interposition  in  behalf  of  Israel  will  ar- 
rest the  attention  of  even  the  uttermost  Gentile  nations. 
lie  tJiat  scattered  -»vill  gatlicr— He  who  scattered  knows 
where  to  find  Israel ;  He  who  smote  can  also  heal,  Ueep 
—not  only  will  gather,  but  keep  safely  to  the  end  (John  13. 
1;  17.11).  sUcplierd- (Isaiah  40.11;  Ezekiel  34.12-14.)  11. 
rausomeil  .  .  .  from  .  .  .  Itancl  of  .  .  .  stronger  —  no 
Strength  of  the  foe  can  prevent  the  Lord  from  delivering 
Jacob  (Isaiah  49.  24,  25).  13.  lielght  of  Zion— (Ezekiel  17. 
23.)  flow— there  shall  be  a  conflux  of  worshippers  to  the 
temple  on  Zion  (Isaiah  2.2;  Micah4. 1).  to  tlie  goodness 
of.  .  .  Lord — (See  i'.  14.)  Beneficence,  i.e.,  to  the  Lord  as 
the  source  of  all  good  things  (Hosea  3.  5),  to  pray  to  Him 
and  praise  Plim,  for  these  blessings  of  which  He  Is  the 
Fountain-head,  -^vatercd  garden  —  (Isaiah  58.  11.)  Not 
merely  for  a  time,  but  continually  full  of  holy  comfort. 
not  sorrow  any  more— referring  to  the  Church  trium- 
phant, as  well  as  literal  Israel  (Isaiah  3.5. 10;  6.5. 19;  Reve- 
lation 24.4).  13.  yowng  .  .  .  old— (Zechariah  8.4,  5.)  14. 
my  goodness — {v.  12.)  15.  Itaniah — In  Benjamin,  east  of 
the  great  northern  road,  two  hours'  journey  from  Jerusa- 
lem. Rachel,  who  all  her  life  had  pined  for  children  (Gen- 
esis 30. 1),  and  who  died  with  "sorrow"  in  giving  birth  to 
Benj.imin  (Genesis  .3.5.  IS,  19,  3/ar^w ,-  1  Samuel  10. 2),  and 
was  buried  at  Raraah,  near  Bethlehem,  is  represented  as 
raising  her  head  from  the  tomb,  and  as  breaking  forth  into 
"  weeping"  at  seeing  the  whole  land  depopulated  of  Jier 
sons,  the  Ephraimites.  Ramah  was  the  place  where 
Nebuzaradan  collected  all  the  Jews  in  chains,  previous 
to  tlieir  removal  to  Babylon  (ch.  40. 1).  God  therefore 
consoles  her  with  the  promise  of  their  restoration.  Mat- 
thew 2.  IT,  IS  quotes  this  as  fulfilled  in  the  massacre 
of  the  innocents  under  Herod.  "A  lesser  and  a  greater 
event,  of  different  times,  may  answer  to  the  single 
sense  of  one  passage  of  Scripture,  until  the  prophecy  is 
exhausted."  [Bengel.]  Besides  the  temporary  reference 
to  the  exiles  in  Babylon,  the  Holy  Spirit  foreshadowed  ul- 
timately Messiah's  exile  in  Egypt,  and  the  desolation 
caused  in  the  neighbourhood  of  Rachel's  tomb  by  Herod's 
massacre  of  the  children,  whose  mothers  had  "sons  of 
sorrow"  (Benoni),  just  as  Rachel  had.  The  return  of  Mes- 
siah (the  representative  of  Israel)  from  Egypt,  and  the 
future  restoration  of  Israel,  both  the  literal  and  the  spirit- 
ual (including  the  innocents),  at  the  Lord's  second  advent, 
are  antitypical  of  the  restoration  of  Israel  from  Babylon, 
which  is  the  ground  of  consolation  held  out  here  by  Jer- 
emiah. The  clause,  "  They  were  not,"  i.e.,  were  dead  (Gen- 
esis 42. 13),  does  not  apply  so  strictly  to  the  exiles  In  Baby- 
lon as  it  does  to  the  history  of  Messiah  and  His  people — 
past,  present,  and  future.  So  the  words,  "There  is  hope 
in  thine  end,"  are  to  be  fulfilled  ultimately,  when  Rachel 
shall  meet  her  murdered  children  at  the  resurrection,  at 
the  same  time  that  literal  Israel  is  to  be  restored.  "  They 
were  not,"  in  Hebrew,  is  singular;  each  was  not:  each 
mother  at  the  Bethlehem  massacre  had  but  one  child  to 
lament,  as  the  limitation  of  age  In  Herod's  order,  "two 
years  and  under,"  implies;  this  use  of  the  singular  dis- 
tributively  (the  mothers  weeping  severally,  each  for  her 
own  child),  is  a  coincidence  between  the  prophecy  of  the 
Bethlehem  massacre  and  the  event,  the  more  remarkable 
as  not  being  obvious:  the  singular,  too,  is  appropriate  as 
to  Messiah  in  His  Egyptian  exile,  who  was  to  be  a  lead- 
ing object  of  Rachel's  lamentation.  16.  thy  worlt— thy 
parental  weeping  for  thy  children.  [Rosenmuller.] 
Thine  affliction  in  the  loss  of  thy  children,  murdered  for 
538 


Christ's  sake,  shall  not  be  fruitless  to  thee,  as  was  the  case 
in  thy  giving  birth  to  the  "child  of  thy.sorrow,"  Benja- 
min. Primarily,  also,  thy  grief  sliall  not  be  perpetual: 
the  exiles  shall  return,  and  the  land  be  inhabited  agairu 
[Calvin.]  come  again— (Hosea  1. 11.)  17.  hope  in  ,  .  . 
end— all  thy  calamities  shall  have  a  prosperous  issue.  IS* 
EpUraim— representing  the  ten  tribes.  bemoaningUim- 
self— The  spirit  of  penitent  supplication  shall  at  last  be 
poured  on  Israel  as  the  necessary  forerunner  of  their  res- 
toration (Zecliariah  12. 10-14).  Tbou  bast  cbastised  ni», 
and  I  ■tvas  chastised — In  the  first  clause  the  chastisement 
itself  is  meant;  in  the  second  the  beneficial  effect  of  it  in 
teaching  the  penitent  true  wisdom.  bnllocU  unaccus- 
tomed to  .  .  ,  yoUe — A  similar  image  occurs,  Deuter- 
onomy 32. 15.  Cf.  "stiff-necked,"  Acts  7.  51;  Exodus  32.9, 
an  image  from  refractoi-y  oxen.  Before  my  chastisement 
I  needed  the  severe  correction  I  received,  as  much  as  an 
untamed  bullock  needs  the  goad.  Cf.  Acts  9. 5,  where  the 
same  figure  is  used  of  Saul  whilst  unconverted.  Israel 
has  had  a  longer  chastisement  than  Judah,  not  having 
been  restored  even  at  the  Jews'  return  from  Babylon, 
Hereafter,  at  its  restoration,  it  shall  confess  the  sore  dis- 
cipline was  all  needed  to  "accustom"  it  to  God's  "easy 
yoke"  (Matthew  11.  29,  30).  turn  thou  me— by  thy  con- 
verting Spirit  (Lamentations  5. 21).  But  why  does  Ephraim 
pray  for  conversion,  seeing  that  he  is  already  converted  ? 
Because  we  are  converted  by  progressive  steps,  and  need 
the  same  power  of  God  to  carry  forward,  as  to  originate, 
our  conversion  (John  6. 44,  65;  cf.  with  Isaiah  27. 3;  1  Peter 
1.  5;  Pliilippians  1.  6).  19.  after  that  I  was  turned,  1  re- 
pented—Repentance in  the  full  sense  follows,  not  pre- 
cedes, our  being  turned  to  God  by  God  (Zechariah  12. 10). 
The  Jews'  "  looking  to  Him  whom  they  pierced"  shall  re- 
sult in  their  "  mourning  for  Him."  Repentance  is  the  tear 
that  flows  from  the  eye  of  faitli  turned  to  Jesus.  Him- 
self gives  it:  we  give  it  not  of  ourselves,  but  must  come 
to  Him  for  it  (Acts  5. 31).  instructed— made  to  learn  by 
chastisement.  God's  Spirit  often  works  through  the  cor- 
rections of  His  providence,  smote  upon  . . .  thigli — (Eze- 
kiel 21. 12.)  A  token  of  indignant  remorse,  shame,  and 
grief,  because  of  his  past  sin.  bear  . .  ,  reproach  of .  .  . 
youth — "Because  the  calamities  which  I  bore  were  the 
just  punisliment  of  my  scandatoiw?<^anto?incss. against  God 
in  my  youth;''  alluding  to  the  idols  set  up  at  Dan  and 
Bethel  immediately  after  that  the  ten  tribes  revolted 
from  Judah.  His  sense  oi  shame  shows  that  he  no  longer 
delights  in  his  sin.  20.  Is  Ephraim  my  dear  son?  &c. 
— The  question  implies  that  a  negative  answer  was  to 
be  expected.  Who  would  have  thought  that  one  so 
undutiful  to  His  heavenly  Father  as  Ephraim  had  been 
should  still  be  regarded  by  God  as  a  "pleasant  child?" 
Certainly  he  was  not  so  in  respect  to  his  sin.  But  by 
virtue  of  God's  "  everlasting  love"  (v.  3)  on  Ephraim's 
being  "  turned"  to  God,  he  was  immediately  welcomed  as 
God's  "dear  son."  This  20th  verse  sets  forth  God's  readi- 
ness to  welcome  the  penitent  (v.  18, 19),  anticipating  his 
return  with  prevenieut  grace  and  love.  Cf.  Luke  15.20:  . 
"When  he  was  yet  a  great  way  off,  his  father  saw  him  and 
had  compassion,"  &c.  spake  against — threatened  him 
for  his  idolatry,  remember — with  favour  and  concern, 
as  in  Genesis  8.1;  30.22.  bo^vels  .  .  .  troubled  for  Kina 
— (Deuteronomy  32. 36;  Isaiah  63. 15;  Hosea  11. 8)— viz.,  with 
the  yearnings  of  compassionate  love.  The  "  bowels"  in- 
clude the  region  of  the  heart,  tlie  seat  of  the  affections. 
31.  way-marks— jpiiiar*  to  mark  the  road  for  the  return-  % 
Ing  exiles.  Caravans  set  up  pillars,  or  pointed  heaps  of 
stones,  to  mark  the  way  through  the  desert  against  their 
return.  So  Israel  is  told  by  God  to  mark  the  way  by 
which  they  went  in  leaving  their  country  for  exile;  for 
by  the  same  way  they  shall  return,  highway — (Isaiah 
35. 8, 10.)  33.  go  about— OT2.,  after  human  helps  (ch.  2. 18, 
23,36).  Why  not  return  immediately  to  me?  Maukeb 
translates,  as  in  Song  of  Solomon  5. 6,  "How  long  wilt  thou 
withdraw  thyself  V  Let  thy  past  backslidings  suffice  thee 
now  that  a  new  era  approaches.  What  God  finds  fault 
with  in  them  is,  that  they  looked  hithe)-  and  thither,  lean- 
ing on  contingencies,  instead  of  at  once  trusting  the  word 
Of  God,  which  promised  their  restoration.  To  assume  the4U 


Chriil  is  Promised. 


JEREMIAH  XXXII. 


His  Care  over  the  Church. 


of  this,  God  promises  to  create  a  new  thing  in  their  land,  A 
woman  shall  compass  a  man.  Calvin  explai  ns  tliis :  Israel, 
who  is  feeble  as  a  woman,  shall  be  superior  to  the  warlike 
Chaldeans;  the  captives  shall  reduce  their  captors  to  cap- 
tivity. Hexgstenbekg  makes  tlie  "woman"  the  Jewish 
Cliurch,  and  the  "man"  Jehovah,  her  husband,  whose 
love  she  wi  11  again  seek  (Hosea  2. 0, 7).  Maurer,  A  woman 
eliall  protect  (Deuteronomy  32. 10,  Margin  ;  Psalm  32. 10)  a 
man,  i'.  e..  You  need  fear  no  foes  in  returning,  for  all  things 
Bhall  be  so  peaceful  that  a  U'owrt/t  would  be  able  to  take 
man's  part,  and  act  as  his  protector.  But  the  Christian 
fathers  almost  unanimously  (Augustine,  «tc.)  interpreted 
It  of  the  Virgin  Mary  compcissing  Christ  in  her  womb.  This 
view  is  favoured: — (1.)  By  the  connection;  it  gives  a  reason 
why  the  exiles  should  desire  a  return  to  their  country, 
viz.,  because  Christ  was  conceived  there.  (2.)  The  word 
"created"  implies  a  Divine  power  put  forth  in  tlie  crea- 
tion of  a  body  in  the  Virgin's  womb  by  the  Holy  Ghost 
for  tlie  second  Adam,  such  as  was  exerted  in  creating  the 
first  Adam  (Luke  1.3.5;  Hebrews  10.5).  (3.)  The  phrase, 
"a  neit' thing,"  something  unprecedented;  a  man  whose 
like  had  never  existed  before,  at  once  God  and  man;  a 
mother  out  of  the  ordinary  course  of  nature,  at  once 
mother  and  virgin.  An  extraordinary  mode  of  genera- 
tion; one  conceived  by  the  Holy  Ghost  without  man. 
(4.)  The  specification  "in  the  land"  (not  "earth,"  as 
English  Version),  viz.,  of  Judah,  where  probably  Christ 
was  conceived,  in  Hebron  (cf.  Luke  1.  39,  41,  42,  44,  with 
Joshua  21.11)  or  else  in  Nazareth,  "in  the  territory"  of 
Israel,  to  whom  v.  5,  6, 15,  IS,  21  refer;  His  birth  was  at 
Bethlehem  (MicahS.  2;  Matthew  2. 5,  6).  As  the  place  of 
His  nativity,  and  of  His  being  reared  (Matthew  2.  23),  and 
of  His  preaching  (Haggai2. 7;  Malachi  3. 1),  are  specified, 
so  it  is  likely  the  Holy  Spirit  designated  the  place  of  His 
being  conceived.  (5.)  The  Hebrew  for  "woman"  implies 
un  individual,  as  the  Virgin  Mary,  ratlier  than  a  collection 
of  persons.  (6.)  The  restoration  of  Israel  is  grounded  on 
God's  covenant  in  Christ,  to  whom,  therefore,  allusion  Is 
naturally  made  as  the  foundation  of  Israel's  hope  (cf. 
Isaiah  7. 14).  The  Virgin  Mary's  conception  of  Messiah  in 
the  womb  answers  to  the  "Virgin  of  Israel"  (therefore  so 
called,  u  21).  i.  e.,  Israel  and  her  sons  at  their  final  restora- 
tion, receiving  Jesus  as  Messiali  (Zechariah  12. 10).  (7.) 
The  reference  to  the  conception  of  the  child  Messiah  ac- 
cords with  the  mention  of  the  massacre  of  "children" 
referred  to  v.  15  (cf.  Matthew  2. 17).  (8.)  The  Hebrew  for 
"  man"  is  properly  "  mighty  man,"  a  terin  applied  to  Ood 
(Deuteronomy  10.17);  and  to  Christ  (Zechariah  13.7;  cf. 
Psalm  45. 3 ;  Isaiah  9. 6).  [Calovius.]  a3.  Jerusalem  again 
Bhall  be  the  metropolis  of  the  whole  nation,  the  seat  of 
"justice"  (Psalm  122.5-8;  Isaiah  1. 26),  and  of  sacred  wor- 
ship ("liolincss,"  Zechariah  8.3)  on  "Mount"  Moriah. 
!i4:.  Jutlali  .  .  .  cities  .  .  .  linsbaiidinen  .  .  .  they  %vltli 
flocks— Two  classes,  citizens  and  countrymen,  the  latter 
divided  into  agriculturists  and  shepherds,  all  alike  in 
security,  though  the  latter  were  to  be  outside  the  protec- 
tion of  city  walls.  "Judah"  liere  stands  for  the  country, 
as  distinguished  from  its  cities.  }J5.  The  wea)-y,  sorrowful, 
and  Indigent  state  of  Israel  will  prove  no  obstacle  in  tlie 
way  of  my  helping  them.  2G.  The  words  of  Jeremiah : 
Upon  this  (or  JBy  reason  of  this)  announcement  of  a  happy 
restoration,  /  awaked  from  the  prophetic  dream  vouch- 
safed to  me  (ch.  2.3.  2.5)  with  the  sweet  impression  thereof 
I'emaining  on  my  mind.  "Sleep"  here  means  dream,  as 
*  in  Psalm  90.  5.  37.  He  shows  how  a  land  so  depopulated 
shall  again  be  peopled.  God  will  cause  both  7nen  and 
beasts  in  it  to  increase  to  a  multitude  (Ezekiel  3(5.9-11; 
Hosea  2.  2:i).  28.  (Ch.  44.27.)  The  same  God  who,  as  it 
were  (in  human  language),  was  on  the  watch  for  all  means 
to  destroy,  shall  be  as  much  on  the  watch  for  the  means 
of  their  restoration.  39.  In  those  days— After  their  pun- 
ishment has  been  completed,  and  mercy  again  visits 
tiiem.  fathers  .  .  .  eatcu  .  . .  sour  grnpe  . .  .  children'* 
teeth  ...  on  edge— The  proverb  among  the  exiles'  chil- 
dren born  in  Babylon,  to  express  that  they  suflTered  tho 
evil  consequences  of  their  fathers'  sins  rather  than  of 
their  own  (Lamentations  5. 7 ;  Ezekiel  IS.  2,  3).  30.  (Gala- 
Uans  6. 6,  7.)    31.  the  days  uc^v  covenant  wMx  .  .  . 


Israel  .  .  .  Judah— The  new  covenant  is  made  with 
literal  Israel  and  Judah,  not  with  the  spiritual  Israel,  i.  e., 
believers,  except  secondarily,  and  as  grafted  on  the  stock 
of  Israel  (Romans  11.  l(}-27).  For  the  whole  subject  of  chs. 
30.  and  31.  is  the  restoration  of  the  Hebrews  (ch.  30. 4,  7, 10, 
18;  31. 7, 10, 11, 23, 24,  27,  30).  With  the  "  remnant  according 
to  the  election  of  grace"  in  Israel,  the  new  covenant  has 
already  taken  eff'ect.  But  with  regard  to  the  whole  nation, 
its  realization  is  reserved  for  the  last  days,  to  which  Paul 
refers  this  prophecy  in  an  abridged  form  (Romans  11.27). 
3*.  Not  .  .  .  the  covenant  that  I  made  >vlth  .  .  .  fathers 
—The  Old  Testament  covenant  as  contrasted  \^lth  our 
gospel  covenant  (Hebrews  8.8-12;  10.16,17,  where  this 
prophecy  is  quoted  to  prove  the  abrogation  of  the  law  by 
the  gospel),  of  which  the  distinguishing  features  are  its 
securing  Ijy  an  adequate  atonement  the  forgiveness  of 
sins,  and  by  the  inworking  of  effectual  grace  ensuring 
permanent  obedience.  An  earnest  of  this  is  given  par- 
tially in  the  present  eclectic  or  elect  Church  gathered  out 
of  Jews  and  Gentiles.  But  the  promise  here  to  Israel  in 
the  last  days  is  national  and  universal,  and  effected  by 
an  extraordinary  outpouring  of  the  Spirit  (v.  83,  34;  Eze- 
kiel 11. 17-20),  independent  of  any  merit  on  their  part 
(Ezekiel  36.25-32;  37. 1-28;  39.29;  Joel  2,23-28;  Zechariah 
12. 10;  2  Corinthians  3.  K.).  tooU  .  .  .  toy  .  .  .  hand— (Deu- 
teronomy 1. 31 ;  Hosea  1 1. 3.)  although  I  -ivas  an  hustoand 
— (Cf.  ch.  3. 14 ;  Hosea  2. 7, 8.)  But  LXX.,  8yriac  and  St.  Paul 
(Hebrews  8. 9)  translate,  "1  regarded  them  not;^'  and  Gese- 
Nius,  &c.,  Justify  this  rendering  of  the  Hebreio  from  the 
Arabic.  The  Heljrews  regarded  not  God,  so  God  regarded 
themnot.  33. -will  be  their  God— (Ch.  32.  38.)  34.  True, 
specially  of  Israel  (Isaiah  54.13);  secondarily,  true  of  be- 
lievers (John  6.45;  1  Corinthians  2.10;  1  John  2.20).  for- 
give .  .  .iniquity  ,  .  .  rememtoer  .  ,  .  no  more— (ch.  33. 
8;  50.20;  Micah  7.  18);  applying  peculiarly  to  Israel  (Ro- 
mans 11.  27).  Secondarily,  all  believers  (Acts  10.  43).  35. 
divldeth  .  .  .  sea  -wlien  .  .  ,  waves  .  .  .  roar  .  .  .  Liord 
of  hosts  .  .  .  name— quoted  from  Isaian  51. 15,  the  gen- 
uineness of  which'  passage  is  thus  established  on  Jere- 
miah's authority.  36.  a  nation— Israel's  national  polity 
has  been  broken  up  by  the  Romans.  But  their  pi-eserva- 
tion  as  a  distinct  people  amidst  violent  persecutions, 
though  scattered  among  all  nations  for  eighteen  centu- 
ries, unamalgamated,  whereas  all  other  peoples  under 
such  circumstances  have  become  Incorporated  with  the 
nations  in  which  they  have  been  dispersed,  is  a  perpetual 
standing  miracle  (cf.  ch.  33.  20;  Psalm  148.  6;  Isaiah  51.  9, 
10),  37.  (Cf,  a3.  22.)  for  all  that  tliey  liave  Aone— viz.,  all 
the  sins.  God  will  regard  His  own  covenant  promise, 
rather  than  their  merits.  38.  tOTver  of  Hananeel— the 
city  shall  extend  beyond  its  former  bounds  (Nehemiah  3. 
1;  12.  39;  Zechariah  14. 10).  gate  of  .  .  corner— (2  Kings 
14.  13;  2  Chronicles  26.  9.)  39.  measuring-line— (Ezekiel 
40. 8 ;  Zechariah  2. 1.)  Gareb — from  a  Hebrew  root,  to  scrape  ; 
Syriac,  leprosy;  the  locality  outside  of  tlie  city,  where 
lepers  were  removed  to.  Goath— from  a  root,  to  toil,  refer- 
ring to  the  toilsome  ascent  there:  outside  of  the  city  of 
David,  towards  the  south-west,  as  Gareb  was  north-wesi. 
[Junius.]  40.  valley  of .  ,  .  dead— Tophet,  where  the 
bodies  of  malefactors  were  cast  (Isaiah  30.  33),  south  of  the 
city,  fields  .  .  .  Kldron— so  2  Kings  23.  4.  Fields  in  the 
suburbs  reaching  as  far  as  Kidron,  east  of  the  city,  horse 
gate— through  it  the  king's  horses  were  led  forth  for 
watering  to  the  brook  Kidron  (2  Kings  11. 16 ;  Nehemiah 
3.  28).  for  ever— The  city  shall  not  only  be  spacious,  but 
both  "  holy  to  the  Lord,"  t.  e.,  freed  from  all  pollutions, 
and  everlaiting  (Joel  3. 17,  20;  Revelation  21.  2, 10,  27). 

CHAPTER  XXXII. 

Ver.  1-14.   Jeresiiah,  Imprisoned  for  nis  Prophecy 
AGAINST  Jerusalem,  buys  a  Patrimonial  Property 

(HIS  RELATIVE  IIANAMEI:L'S),  IN  ORDER  TO  CERTIFY  TO 

THE  Jews  their  future  Return  from  Babylon,  l. 
tenth  year— The  siege  of  Jerusalem  had  already  begun.  In 
the  tenth  montli  of  the  ninth  year  of  Zedekiah  (ch.  39. 1 ;  2 
Kings  ii5.  1).  3.  in  .  .  .  court  of .  .  .  prison— t.  e.,  in  the 
open  space  occupied  by  the  guard,  whence  he  was  notal« 

539 


Jeremiah  Imprisoned  for  his  Prophecy. 


JEREMIAH  XXXII. 


In  his  Prayer  he  Complaineth  to  God. 


lowed  to  depart,  but  where  any  of  his  friends  might  visit 
him  (v.  12;  ch.  38. 13,28).  Marvellous  obstinacy,  that  at 
the  time  when  they  were  experiencing  the  truth  of  Jere- 
niiah's  words  in  tlie  pressure  of  the  siege,  they  should  still 
keep  the  prophet  in  confinement.  [Calvin.]  The  cir- 
cumstances narrated  (v.  3-5)  occurred  at  the  beginning  of 
the  siege,  when  Jeremiah  foretold  the  capture  of  the  city 
(V.  1 ;  ch.  34. 1-7 ;  39. 1).  He  was  at  that  time  put  into  free 
custody  in  the  court  of  the  prison.  At  the  raising  of  the 
Biege  by  Pharaoh-liophra,  Jeremiah  was  on  the  point  of 
repairing  to  Benjamin,  when  lie  was  cast  into  "tlie  dun- 
geon," but  obtained  leave  to  be  removed  again  to  the  court 
of  the  prison  (ch.  37. 12-21).  When  there  he  urged  the 
Jews,  on  the  second  advance  of  tlie  Chaldeans  to  tlie  siege, 
to  save  themselves  by  submission  to  Nebuchadnezzar  (ch. 
88.  2,  3) ;  in  consequence  of  this  the  king,  at  the  instiga- 
tion of  the  princes,  had  him  cast  into  a  miry  dungeon  (ch. 
88.  4-6) ;  again  he  was  removed  to  tlie  prison  court  at  the 
intercession  of  a  courtier  (v.  7-13),  where  lie  remained  till 
the  capture  of  tlie  city  (v.  28),  when  he  was  liberated  (ch. 
89. 11,  &c. ;  40.  1,  &c.).  4t.  Ills  eyes  shall  belioltl  Ms  eyes— 
t.  e.,  only  6e/ore  reaching  Babylon,  wliich  he  was  not  to  see. 
Ch.  39.  0,  7  harmonizes  this  prophecy  (ch.  32.  4)  with  the 
seemingly  opposite  prophecy,  Ezekiel  12.  13,  "He  shall 
not  see."  5.  visit  lilm— in  a  good  sense  (ch.  27.  22);  refer- 
ring to  tlie  honour  paid  Zedekiali  at  his  death  and  burial 
(ch.  34.  4,  5).  Perhaps,  too,  before  his  death  lie  was  treated 
by  Nebuchadnezzar  with  some  favour.  tliougU  ye  fight 
,  .  .  shall  not  prosper— (Ch.  21.  4.)  6.  Jeremiah  sald—re- 
Bumlng  the  thread  of  v.  1,  wliich  was  interrupted  by  the 
parenthesis  (v.  2-5).  7.  son  of  Shallum  thine  uncle — 
tlierefore,Jeremiali's  first  cousin,  field  .  .  .  InAnathoth 
—a  sacerdotal  citj^:  and  so  having  1000  cubits  of  suburban 
fields  outside  the  wall  attached  to  it  (Numbers  35.  4,  5). 
Tlie  prohibition  to  sell  these  suburban  fields  (Leviticus  25. 
34)  applied  merely  to  their  alienating  them  from  Levites 
to  another  tribe ;  so  that  this  cliapter  does  not  contravene 
that  prohibition.  Besides,  what  is  here  meant  is  only  the 
purchase  of  the  use  of  the  field  till  the  year  of  jubilee.  On 
the  failure  of  the  owner,  the  next  of  kin  had  the  right  of 
redeeming  it  (Leviticus  25.  25,  &c.;  Ruth  4.  3-6).  8.  Then 
I  kne^v— Not  that  Jeremiah  previously  doubted  the 
reality  of  the  Divine  communication,  but,  the  effect  fol- 
lowing it,  and  the  prophet's  experimentally  knowing  it, 
confirmed  his  faitli  and  was  the  seal  to  the  vision.  The 
Roman  historian,  Florus  (2.  6),  records  a  similar  in- 
stance: During  the  days  that  Rome  was  being  besieged 
by  Hannibal,  the  very  ground  on  which  he  was  encamped 
was  put  up  for  sale  at  Rome,  and  found  a  purchaser;  im- 
plying the  calm  confidence  of  the  ultimate  issue  enter- 
tained by  the  Roman  people.  9.  seventeen  shekels  of 
silver — As  the  sheliel  was  only  2s.  4d.,  the  whole  would 
be  under  £.2,  a  rather  small  sum,  even  taking  into  account 
the  fact  of  the  Chaldean  occupation  of  the  land,  and  the 
uncertainty  of  the  time  when  it  might  come  to  Jereniiah. 
or  his  heirs.  Perhaps  the  "seven  shekels,"  which  in  the 
Hebreiu  (see  Ifargin)  are  distinguished  from  the  "  ten  pieces 
o(  silver,"  were  sliekels  of  gold.  [Maurer.]  10.  sub- 
scribed— I  wrote  in  the  deed,  "book  of  purchase"  (v.  12). 
tvcights — coined  money  was  not  in  early  use;  hence 
money  was  iveighed  (Genesis  Zi,  16).  11.  evidence  .  ,  . 
sealed  .  .  .  open — Two  deeds  were  drawn  up  in  a  con- 
tract of  sale;  the  one,  the  original  copy,  witnessed  and 
sealed  with  the  public  seal;  the  other  not  so,  but  open, 
and  therefore  less  authoritative,  being  but  a  copy.  Ga- 
TAKER  thinks,  that  the  purchaser  sealed  the  one  with  his 
own  seal,  the  other  he  showed  to  witnesses  that  they 
might  write  their  names  on  the  back  of  it,  and  know  the 
contents;  and  that  some  details,  e.  g.,  the  conditions  and 
time  of  redemption  were  in  the  sealed  copy,  which  the 
parties  might  not  choose  to  be  known  to  tlie  witnesses, 
and  which  were  therefore  not  in  the  open  copy.  The  sealed 
copy,  when  opened  after  the  seventy  years'  captivity, 
would  greatly  confirm  the  faith  of  those  living  at  that 
time.  The  "  law  and  custom  "  refer,  probably,  not  merely 
to  tlie  sealing  up  of  the  conditions  and  details  of  p-ar- 
chase,  but  also  to  the  law  of  redemption,  accordicf;  to 
which,  at  the  return  to  Judea,  the  deed  would  show  that 
540 


Jeremiah  bad  bought  the  field  by  his  right  as  next  of  kin. 
(Leviticus  25. 13-16).  [Ltrnovicus  de  Dieu.J  1!8.  Barncb 
— Jeremiah's  amanuensis  and  agent  (ch.  36. 4,  &c.).  before 
all— in  sales  everything  clandestine  was  avoided ;  pub- 
licity was  required.  So  here,  in  the  court  of  prison,  where 
Jeremiah  was  confined,  there  were  soldiers  and  others, 
who  had  free  access  to  him,  present  (ch.  38. 1).  14.  in  an 
earthen  vessel — that  the  documents  might  not  be  injui-ed 
by  the  moisture  of  the  surrounding  earth ;  at  the  same 
time,  being  buried,  they  could  not  be  stolen,  but  would 
remain  as  a  pledge  of  the  Jews'  deliverance  until  God's 
time  should  come.  15.  (Cf.  v.  24,  25,  37,  43,  44.)  16.  Jere- 
miah, not  comprehending  how  God's  threat  of  destroying 
Judah  could  be  reconciled  with  God's  commanding  him  ta 
purcliase  land  in  it  as  if  in  a  free  country,  has  recourse  to 
his  grand  remedy  against  perplexities,  prayer.  17.  hast 
made  . .  .  heaven — Jeremiah  extols  God's  creative  poAver, 
as  a  ground  of  liumility  on  his  part  as  man :  It  is  not  my 
part  to  call  thee,  the  mighty  God,  to  account  for  thy  ways 
(cf.  ch.  12. 1).  too  hard— In  v,  27  God's  reply  exactly  accords 
with  Jeremiah's  prayer  (Genesis  18.  14;  Zechariah  8.  6; 
Luke  1.  37).  18.  (Exodus  34. 7;  Isaiah  65.  6.)  This  is  taken 
from  the  decalogue  (Exodus  20.5,6).  This  is  a  second  con- 
sideration to  clieck  hasty  judgments  as  to  God's  ways: 
Thou  art  the  gracious  and  righteous  Judge  of  the  world. 
19.  counsel  .  .  .  -tvork — devising  .  .  .  executing  (Isaiah 
28.  29).  eyes  .  .  .  open  upon  all— (Job  34.  21 ;  Proverbs  5. 
21.)  to  give  .  .  .  according  to  .  .  .  ways — (Ch.  17. 10.) 
30.  even  unto  this  day— thou  hast  given  "signs"  of  thy 
power  from  the  day  when  thou  didst  deliver  Israel  out  of 
Egypt  by  mighty  miracles,  down  to  the  present  time. 
[Maurer.]  Calvtn  explains  it,  "  memorable  even  unto 
this  day."  among  other  men — not  in  Israel  only,  but 
among  foreign  peoples  also.  Cf.  for  "  other"  understood. 
Psalm  73.  5.  made  thee  a  name — (Exodus  9. 16 ;  1  Chi'oni- 
cles  17.  21 ;  Isaiah  63.  12.)  as  at  this  day — a  name  of  power, 
such  as  thou  hast  at  this  day.  31.  (Psalm  136. 11, 12.)  33. 
given  .  .  .  didst  swear — God  gave  it  by  a  gratuitous  cov- 
enant, not  for  their  deserts.  33.  all  .  .  .  thou  com- 
mandedst  .  .  .  all  this  evil  —  their  punishment  was 
thus  exactly  commensurate  with  their  sin.  It  was  not 
fortuitous.  34.  mounts  —  mounds  of  earth,  raised  as 
breastworks  by  the  besieging  army,  behind  which  they 
employed  their  engines,  and  which  they  gradually  pushed 
forward  to  the  walls  of  the  city,  behold,  thou  seest  it — 
connected  with  v.  25.  Thou  seest  all  this  with  thine  own 
eyes,  and  yet  (what  seems  inconsistent  with  it)  thou  com- 
niandest  me  to  buy  a  field.  35.  for  the  city,  <fcc. — rather, 
though,  &c.  3T.  Jehovah  retorts  Jeremiah's  own  words: 
I  am  Indeed,  as  thou  sayest  {v.  17),  the  God  and  Creator  of 
"all  flesh,"  and  "nothing  is  too  hard  for  me:"  thine  own 
words  ought  to  have  taught  thee  that,  though  Judea  and 
Jerusalem  are  given  up  to  the  Chaldeans  now  for  the  sins 
of  the  Jews,  yet  it  will  not  be  hard  to  me,  when  I  please, 
to  restore  the  state  so  that  houses  and  lands  therein  shall 
be  possessed  in  safety  (v.  36-44).  39.  burn  .  .  .  houses 
upon  -whose  roofs  .  .  .  incense  unto  Baal — retribution 
in  kind.  They  burnt  incense  to  Baal,  on  the  houses,  so  the 
houses  shall  be  burnt  (ch.  19. 13).  The  god  of  fire  was  the 
object  of  their  worship:  so  fire  shall  be  the  instrument 
of  their  punishment,  to  provoke  me— indicating  the 
design,  not  merely  the  event.  They  seemed  to  court  God's 
"anger,"  and pMrpo«e?j^  to  "provoke"  Him.  30.  have  .  .  . 
done — lit.,  have  been  doing;  implying  continuous  action. 
only  .  .  .  evil  .  .  .  only  provoked  me — they  have  been 
doing  nothing  else  but  evil;  their  sole  aim  seems  to  have 
been  to  provoke  me.  their  youth— the  time  when  they 
were  in  the  wilderness,  having  just  before  come  into  na- 
tional existence.  31.  provocation  of  mine  anger — lit,, 
"for  mine  anger."  Calvin,  therefore,  connects  these 
words  with  those  at  the  end  of  the  verse,  "  this  city  has 
been  to  me  an  object  for  mine  anger  (viz.,  by  reason  of  the 
provocations  mentioned,  v.  30),  &c.,  that  I  should  remove 
it,"  &e.  Thus,  there  will  not  be  the  repetition  of  the 
sentiment,  v.  30,  as  in  English  Version ;  the  Hebrew  also 
favours  this  rendering.  However,  Jeremiah  delights  in 
repetitions.  In  English  Version  the  words,  "  that  I  should 
remove  It,"  &c.,  stand  independentlj%  as  the  result  of 


Restoration  frovi  Babylon  Promised. 


JEREMIAH  XXXIII. 


Christ  the  Branch,  and  His  Kingdom. 


what  precedes.  The  time  Is  ripe  for  taking  vengeance  on 
them  (2  Kings  23.  27).  from  tUe  clay  tUat  they  built  It- 
Solomon  completed  the  building  of  the  city;  and  it  was 
he  who,  first  of  the  Jewish  kings,  turned  to  idolatry.  It 
was  originally  built  by  the  idolatrous  Canaanites.  33. 
priests  .  .  .  prophets — (Nehemiah  9.  32, 34.)  Hence,  learn, 
though  ministers  of  God  apostatize,  we  must  remain 
faithful.  33.  (Ch.  2.  27;  7. 13.)  34.  (Ch.  7.  30,  31;  Ezekiel 
8.  5-17.)  35.  cause  .  .  .  pass  through  .  .  .  Are — by  way 
of  purification,  they  passed  through  with  bare  feet  (Le- 
viticus IS.  21).  Molcch— meaning  king ;  the  same  as  Milcom 
(1  Kings  11.  33).  I  commanded  not — this  cuts  olffrom  tlie 
superstitious  the  plea  of  a  good  intention.  All  "will- 
worship"  exposes  to  God's  wrath  (Colosslans  2. 18, 23).  3G. 
And  now  tlxerefore — rather,  But  now,  nevertheless.  Not- 
withstanding that  their  guilt  deserves  lasting  vengeance, 
God,  for  the  elect's  sake  and  for  His  covenant's  sake,  will, 
contrary  to  all  that  miglit  have  been  expected,  restore 
them,  ye  say,  It  shall  be  delivered  into  .  ,  .  king  of 
Babylon— Tlie  reprobate  pass  from  the  extreme  of  self- 
confidence  to  that  of  despair  of  God's  fulfilling  His 
promise  of  restoring  them.  3T.  {Note,  ch.  16.  15.)  The 
"all"  countries  implies  a  future  restoration  of  Israel 
more  universal  than  that  from  Babylon.  38.  (Ch.  30.  22; 
2-1. 7.)  39.  one  heart— all  seeking  the  Lord  with  one  accord. 
In  contrast  to  their  state  when  only  scattered  individuals 
sought  Him  (Ezekiel  11.19,20;  Zephaniah  3.9).  for  .  .  . 
good  of  them— (Psalm  34. 12-15.)  40.  (Ch.  31.  31, 33 ;  Isaiah 
55.  3.)  not  depart  from  me — never  yet  fully  realized  as 
to  the  Israelites.  I  will  not  turn  a-»vay  from  them  .  .  . 
good — (Isaiah  30.  21.)  Jehovah  compares  Himself  to  a 
sedulous  preceptor  following  his  pupils  everywhere  to 
direct  their  words,  gestures,  &c.  put  my  fear  in  .  .  . 
hearts  .  .  .  not  depart  from  me — Both  the  conversion 
and  perseverance  of  the  saints  are  the  work  of  God  alone, 
by  the  operation  of  the  Holy  Spirit.  41.  rejoice  over 
them — (Deuteronomy  30.  9;  Isaiah  62.  5;  65. 19;  Zephaniah 
3.  17.)  plant  .  .  .  assuredly — rather,  in  stability,  i.  e.,  per- 
manently, for  ever  (oh.  24.  6;  Amos  9. 15).  43.  (Ch.  31.  28.) 
The  restoration  from  Babylon  was  only  a  slight  foretaste 
of  the  grace  to  be  expected  by  Israel  at  last  through 
Christ.  43.  (Ver.  15.)  whereof  ye  say,  It  is  desolate — 
(Ch.  S3.  10.)  44.  Referring  to  the  forms  of  contract  (v.  10- 
121.  Benjamin — specified  as  Anathoth,  Jeremiah's  place 
of  residence  where  the  field  lay  (v.  8),  was  in  it. 

CHAPTER    XXXIII. 

Ver.  1-20.  Prophecy  of  the  Restoration  from  Baby- 
I.ON,  AND  OF  Messiah  as  King  and  Priest.  1.  shut  up 
— (Ch.  32.  2,  3;  2  Timothy  2.  9.)  Though  Jeremiah  was  shut 
up  in  bondage,  the  word  of  God  was  "not  bound."  3. 
maker  thereof — rather,  the  doer  of  it,  viz.,  that  which 
Jeremiah  is  about  to  prophesy,  the  restoration  of  Israel, 
an  act  which  is  thought  now  impossible,  but  which  the 
Almighty  will  elTect.  formed  it— t-iz.,  Jerusalem  (ch.  32. 
44).  [Calvin.]  Rather,  that  formed,!,  e.,  moulds  Jfi« pur- 
pose into  due  shape  for  execution  (Isaiah  37. 20).  Lord  . . . 
his  name — (Exodus  3.  14,  15.)  3,  Call  ...  I  Avill  answer 
— (Ch.  29. 12;  Psalm  91. 15.)  Jeremiah,  as  the  representative 
of  the  people  of  God,  Is  urged  by  God  to  pray  for  that 
which  God  has  determined  to  grant,  viz.,  the  restoration. 
God's  promises  are  not  to  slacken,  but  to  quicken  the 
prayrrs  of  His  people  (Psalm  132.  13,  17;  Isaiah  62,6,7). 
mlgiity  tt\.lnga— Hebrew,  "inaccessible  things,''  i.e.,  in- 
credible, hard  to  man's  understanding  [Maurer],  viz., 
the  restoration  of  the  Jews,  an  event  despaired  of.  "  Hid- 
den," or  "recondite."  [PiSCATOB.]  thou  knoM'est  not— 
yet  God  had  revealed  those  things  to  Jeremlali,  but  the 
unbelief  of  the  people  in  rejecting  the  grace  of  God  had 
caused  him  to  forget  God's  promise,  as  though  the  case  of 
the  people  admitted  of  no  remedy.  4.  houses , . .  tliro-wn 
doivn  by  the  mounts — mz.,  by  the  missiles  cast  from  the 
besiegers'  wiou?id.»  (ch.  32.  24);  "and  by  the  sword"  follows 
properly,  as,  after  missiles  had  prepared  the  way,  the 
foe  next  advanced  to  close  quarters  "  with  the  sword."  5. 
They— The  Jews;  the  defenders  of  the  "houses"  (v.  4), 
"come  forward  to  flght  with  the  Chaldeans,"  who  burst 


into  the  city  through  the  "  thrown-down  houses,"  but  all 
the  eflTect  that  they  produce  "is,  to  fill  them  (the  houses) 
with"  their  own  "dead  bodies."  0.  (Ch.  30.  17.)  The 
answer  to  Jeremiah's  mournful  question  (ch.  8.  22). 
cure — lit.,  the  long  linen  bandage  employed  in  dress- 
ing wounds,  truth—?;,  e.,  stability;  I  will  bring  forth 
for  them  abundant  and  permanent  peace,  i.  e.,  prosperity. 
7.  cause  ...  to  return — i.e.,  reverse  (v.  11;  ch.  32.  44), 
The  specification,  both  of  "  Judah"  and  "  Israel,"  can  only 
apply  fully  to  the  future  restoration,  as  at  the  first— 
(Isaiah  1.  26.)  8.  cleanse— (Ezekiel  36.  25;  Zechariah  13.  1; 
Hebrews  9.  13, 14).  Alluding  to  the  legal  rites  of  purifica- 
tion, all  their  iniquity  .  .  .  all  their  iniquities— both 
the  principle  of  sin  within,  and  its  outward  manifesta- 
tions In  acts.  The  repetition  is  in  order  tliat  the  Jews 
may  consider  how  great  is  the  grace  of  God  in  not  merely 
pardoning  (as  to  the  punishment),  but  also  cleansing  them 
(as  to  the  pollution  of  guilt) ;  not  merely  one  iniquity,  but 
all  (Micah  7.  18).  19.  it— the  city,  a  name  ...  a  praise — 
(Ch.  13. 11 ;  Isaiah  62. 7.)  them— the  inhabitants  of  Jerusa- 
lem, they  shall  fear  .  .  .  for  all  the  goodness — (Psalm 
130.  4.)  The  Gentiles  shall  be  led  to  "  fear"  God  by  the 
proofs  of  His  power  displayed  in  behalf  of  the  Jews;  the 
ungodly  among  them  shall  "  tremble"  for  fear  of  God's 
judgments  on  them;  the  penitent  shall  reverentially  fear 
and  be  converted  to  him  (Psalm  102. 15;  Isaiah  60.  3).  10. 
ye  say  .  .  .  desolate  —  (Ch.  32.43.)  11.  (Ch.  7.34;  16.  9.) 
Praise  the  Lord,  &c.— The  words  of  Psalm  136.  1,  which 
were  actually  used  by  the  Jews  at  their  restoration  (Ezra 
3.  11).  sacrifice  of  praise— (Psalm  107.  22;  116.  17).  This 
shall  continue  when  all  other  sacrifices  shall  be  at  an 
end.  13.  habitation  of  shepherds  .  .  .  flocks — In  con- 
trast to  V.  10,  "without  man  .  .  .  inhabitant  .  .  .  without 
beast"  (ch.  32.  43;  cf.  ch.  31.  24;  50.19;  Isaiah  65.10).  1.3. 
pass  .  .  .  under  .  .  .  hands  of  him  that  telleth  them— 
— Shepherds,  in  sending  forth  and  bringing  back  their 
sheep  to  the  folds,  count  them  by  striking  each  as  it 
passes  with  a  rod,  implying  the  shepherd's  provident 
care  that  not  one  should  be  lost  (Leviticus  27.  32;  Micah  7. 
14;  cf.  John  10.  28,  29;  17.  12).  14.  perform— "I  will  make 
to  rise:"  God's  promise  having  for  a  time  seemed  to  lie 
dead  and  abortive.  [Calvin.]  15.  Repeated  from  ch.  23. 
5.  the  land— the  Holy  Land :  Israel  and  Judah  (ch.  2i.  6). 
16.  Jerusalem — in  ch.  23.  6,  instead  of  this,  it  is  "Israel." 
"  The  name"  in  the  Hebo-ew  has  here  to  be  supplied  from 
that  passage;  and  for  "he"  (Messiah,  the  antityplcal 
"Israel")  the  antecedent  there  (Isaiah  49.3),  we  have 
"she"  here,  f.  e.,  Jerusalem.  She  is  called  by  the  same 
name  as  Messiah,  "The  Lord  our  Righteousness,"  by  vir- 
tue of  the  mystical  oneness  between  her  (as  the  literal 
representative  of  the  spiritual  Church)  and  her  Lord  and 
Husband.  Thus,  whatever  belongs  to  the  Head  belongs 
also  to  the  members  (Ephesians  5.  30,  32).  Hence  the 
Church  is  called  "Christ"  (Romans  16.7;  1  Corinthians  12. 
12).  The  Church  hereby  professes  to  draw  all  her  right- 
eousness from  Christ  (Isaiah  45.  24,  25).  It  is  for  the  sake 
of  Jerusalem,  literal  and  spiritual,  that  God  the  Father 
gives  this  name  (Jehovah,  Tsidkenu,  "The  Lord  our  Right- 
eousness")  to  Christ.  17.  The  promises  of  perpetuity  of 
the  throne  of  David  fulfilled  in  Messiah,  the  son  of  David 
(2  Samuel  7. 16;  1  Kings  2.  4;  Psalm  89.  4,  29,  36;  cf.  Luke  1. 
32,  33).  18.  Messiah's  literal  priesthood  (Hebrews  7.  17,  21, 
24-28),  and  His  followers'  spiritual  priesthood  and  sacri- 
fices (r.  11 ;  Romans  12. 1 ;  15. 16 ;  1  Peter  2.  5,  9 ;  Revelation 
1.  6),  shall  never  cease,  according  to  the  covenant  with 
Levi,  broken  by  the  priests,  but  fulfilled  by  Messiah 
(Numbers  25. 12, 13;  Malachl  2.  4,  5,  8).  30.  covenant  of 
the  day — t.  e.,  covenant  ivith  the  day :  answering  to  "  cove- 
nant with  David"  (v.  21,  also  v.  25,  "u'ith  day ;"  cf.  ch.  31.  35, 
36;  Leviticus  26.42;  Psalm  89.34,  37).  23.  (Genesis  15.5; 
22. 17).  The  blessing  there  promised  belonged  to  all  the 
tribes;  here  it  is  restricted  to  the  family  of  David  and  tli» 
tribe  of  Levi,  because  it  was  on  these  that  the  welfare  of 
the  whole  people  rested.  When  the  kingdom  and  priest- 
hood flourish  In  the  person  of  Messiah,  the  whole  nation 
shall  temporally  and  spiritually  prosper.  34.  this  peo« 
pie — certain  of  the  Jews,  especially  those  who  spoke  with 
Jeremiah  in  the  court  of  the  prison  (oh.  32. 12;  38. 1).    Um 

541 


Tk«  Captivity  of  Zedekiah  Foretold. 


JEREMIAH  XXXIV,  XXXV.         i)i«o6cdience  of  the  Jews  Oondenmed. 


two  families— Judah  and  Israel,  before  them— In  their 
Judgment.  They  suppose  that  I  have  utterly  cast  off 
Israel  so  as  to  be  no  more  a  nation.  The  expression,  "  my 
people,''  of  itself,  shows  God  has  not  east  off  Israel  for 
ever.  as.  (Ch.  31. 35,  36;  Genesis  8.  22 ;  Psalm  74. 16, 17.)  I 
who  have  established  the  laws  of  nature  am  the  same 
God  who  have  made  a  covenant  with  the  Church,  ao. 
Isaac— (Psalm  105.  9;  Amos  7.  9, 16.) 

CHAPTER  XXXIV. 

Ver.  1-22.    Captivity  of  Zedekiah  and  the  People 
Foretold  fob  their  Disobedience  and  Perfidy.    The 
prophecy  (v.  1-7)  as  to  Zedekiah  is  an  amplification  of  that 
in  ch.  32. 1^,  in  consequence  of  which  Jeremiah  was  then 
Ehat  up  in  the  court  of  the  prison.    The  prophecy  (v.  8-22) 
refers  to  the  Jews,  who,  afraid  of  the  capture  of  the  city, 
had,  in  obedience  to  the  law,  granted  freedom  to  their 
servants  at  the  end  of  seven  years,  but  on  the  intermis- 
eion  of  the  siege  forced  them  back  into  bondage.    1.  Je- 
rusalem ami  .  .  .  all  the  cities  tliei'eof— (iV^o<e,  ch.  19. 15.) 
It  was  amazing  blindness  in  the  king,  that,  in  such  a  des- 
perate position,  he  should  reject  admonition.    3.  (Ch.  32. 
4.)     4,  5.   Mitigation   of  Zedekiah's   punishment,     tlie 
burnings  of  tlty  fathers- thy  funeral  shall  be  honoured 
with  the  same  burning  of  aromatic  spices  as  there  was  at 
the  funerals  of  thy  fathers  (2  Chronicles  16. 14 ;  21. 19).   The 
honours  here  mentioned  were  denied  to  Jehoiakim  (ch. 
22. 18).  Ah,  lord !— The  Hebrews  in  their  chronology  (Seder 
olam)  mention  the  wailing  used  over  him,  "  Alas  !  King 
Zedekiah  is  dead,  drinking  the  dregs  (t.  e.,  paying  the 
penalty  for  the  sins)  of  former  ages."    7.  these  .  .  .  re- 
mained—alone (cf.  2  Chronicles  11.  5,  9).    8.  By  the  law  a 
Hebrew,  after  having  been  a  bond-servant  for  six  years, 
on  the  seventh  was  to  be  let  go  free  (Exodus  21.  22;  Deu- 
teronomy 15.  i:5).    Zedekiah  made  a  covenant — witli  sol- 
emn ceremonial  in  the  temple  (v.  15, 18,  19).    them— bond- 
servants {v.  9).    9.  none  .  .  .  serve  himself  of  a  Je-w — 
(liCviticus  25.39-46.)    11.  During  the  interruption  of  the 
siege  by  Pharaoh-hophra  (cf.  v.  21,  22,  with  ch,  37.  5-10),  the 
.lews  I'cduced  their  servants  to  bondage  again.    13.  Tlie 
last  year  of  Zedekiah  was  tlie  sabbatical  year.    How  just 
the  retribution,  that  they  who,  against  God's  law  and 
their  own  covenant,  enslaved  their  brethren,  should  be 
doomed  to  bondage  themselves:  and  that  the  bond-ser- 
vants should  enjoy  the  sabbatical  freedom  at  the  hands 
of  tlie  foe  (ch.  52. 16)  which  their  own  countrymen  denied 
tliem!    14.  At  the  end  of  seven  years — i.  e.,  not  on  tlie 
eighth  yeai,  but  within  the  limit  of  tlae  seventh  year,  not 
later  than  the  end  of  the  seventh  year  (Exodus  21.  2;  23. 
10;  Deuteronomy  15. 12).    So  "at  the  end  of  three  years" 
(Deuteronomy  14.  28;  2  Kings  18. 10),  and  "after  three  days, 
I  will  rise  again"  (Matthew  27. 63),  i.  e.,  on  the  third  day  (cf. 
Matthew  27.  64).    15.  in  the  hoiise  .  .  .  called  by  my 
name— the  usual  place  of  making  such  covenants  (2  Kings 
83.  3;  cf.  1  Kings  8.  31 ;  Nehemiah  10. 29).    16.  polluted  my 
name— by  violating  your  oath  (Exodus  20.  7).    17.  not , . . 
proclaiming  liberty— Though  the  Jews  had  ostensibly 
emancipated  tlieir  bond-servants,  they  virtually  did  not 
do  so  by  revoking  the  liberty  which  they  had  granted. 
God  looks  not  to  outward  appearances,  but  to  the  sincere 
Intention.    I  proclaim  a  liberty— retribution  answering 
to   the   offence  (Matthew  7.  2;    18.32,33;    Galatians  6.  7 ; 
James  2. 13).    The  Jews  who  would    not  give  liberty  to 
their  brethren  shall  themselves  receive  "a  liberty"  calam- 
itous to  them.    God  will  manumit  them  from  His  happy 
and  safe  service  (Psalm  121.3),  which  Is  real  "liberty" 
(Psalm  119.  45;  John  8.  36 ;  2  Corinthians  3. 17),  only  to  pass 
under  the  terrible  bondage  of  other  task-masters,  the 
"sword,"  &c.    to  be  removed — the  Hebrew  expresses  agi- 
tation (Xote,  ch.  15.  4).    Cf.  Deuteronomy  28.  25,  48,  64,  &5,  as 
to  the  restless  agitation  of  the  Jews  in  their  ceaseless  re- 
movals from  place  to  place  in  their  dispersion.  18.  passed 
betv^cen  the  part«  thereof— the  contracting  parties  in 
the  "covenant"  (not  here  the  laiv  in  general,  but  their 
covenant  made  before  God  in  His  house  to  emancipate 
their  slaves,  v.  8, 9)  passed  through  the  parts  of  the  animal 
out  in  two,  implying  that  they  prayed  so  to  be  cut  in  sun- 
542 


der  (Matthew  '24. 51 ;  Greek,  cut  in  two)  If  they  should  break 
the  covenant  (Genesis  15. 10, 17).  30. 1  •%vill  even  give- 
resuming  tlie  sentence  begun,  but  not  completed  {v.  18),  "I 
will  give,"  &c.  seels  their  life — implacably:  satisfied  with 
nothing  short  of  their  blood ;  not  content  with  booty. 
dead  bodies— The  breakers  of  the  covenant  shall  be  cut  in 
pieces,  as  the  calf  between  wliose  parts  they  passed.  81. 
gone  up— r.  e.,  raised  the  siege  in  order  to  meet  Pharaoh- 
hophra  (ch.  37.  7-10).  The  departure  of  the  Chaldeans  was 
a  kind  of  manumission  of  the  Jews;  but  as  their  manu- 
mission of  their  bond-servants  was  recalled,  so  God  re- 
voked His  manumission  of  them  from  the  Chaldeans. 
5J2. 1  tvill  command— Nebuchadnezzar,  impelled  uncon 
sciously  by  a  Divine  instigation,  returned  on  the  with- 
drawal of  the  Egyptians. 

CHAPTER   XXXV. 

Ver.  1-19.  Prophecy  in  the  reign  of  JEHOiAKiir, 
WHEN  THE  Chaldeans,  in  conjunction  with  the  Sy- 
rians AND  Moabites,  invaded  Jtjdea.  By  the  obedience 
of  the  Rechabites  to  their  father,  Jeremiah  condemns  the 
disobedience  of  the  Jews  to  God  their  Father,  The  Holy 
Spirit  has  arranged  Jeremiah's  prophecies  by  the  moral 
rather  than  tlie  clironological  connection.  From  the  his- 
tory of  an  event  fifteen  j'ears  before,  the  Jews,  who  had 
brought  back  their  manumitted  servants  into  bondage, 
are  taught  how  much  God  loves  and  rewards  obedience, 
and  hates  and  punishes  disobedience,  3.  Rechabites — a 
nomadic  tribe  belonging  to  the  Kenites  of  Hemath  (1 
Chronicles  2,  55),  of  the  family  of  Jethro,  or  Hobab,  Moses' 
father-in-law  (Exodus  18. 9.  &c. ;  Numbers  10. 29-32;  Judges 
1. 16).  They  came  into  Canaan  with  the  Israelites,  but,  in 
order  to  preserve  their  independence,  chose  a  life  in  tents 
without  a  fixed  habitation  (1  Samuel  15.  6).  Besides  the 
branch  of  them  associated  with  Judah  and  extending  to 
Amalek,  there  was  anotlier  section  at  Kadesh,  in  Naph- 
tali  (Judges  4.  11, 17).  They  seem  to  have  been  proselytes 
of  tlie  gate.  Jonadab,  son  of  Rechab,  whose  charge  not  to 
drink  wine  they  so  strictly  obeyed,  was  zealous  for  God  (2 
Kings  10. 1.5-23),  The  Nabatheans  of  Arabia  observed  the 
same  rules  (Diodorus  Siculus,  19, 94),  bring  .  .  ,  into  ,  .  . 
house  of. , .  Lord— because  there  were  suitable  witnesses 
at  hand  there  from  among  the  priests  and  chief  men,  as 
also  because  he  had  the  power  immediately  to  address  the 
people  assembled  there  (v.  13),  It  may  have  been  also  as 
a  reproof  of  the  priests,  who  drank  wine  freely,  though 
commanded  to  refrain  from  it  when  in  the  discharge  of 
their  duties,  [Calvin.]  chambers  —  which  were  round 
about  the  temple,  applied  to  various  uses,  e.g.,  to  contain 
the  vestments,  sacred  vessels,  &c.  3.  Jaazauiah  —  the 
elder  and  chief  of  the  clan.  4.  man  of  God— a  prophet 
(Deuteronomy  33. 1;  1  Samuel  2.  27;  1  Kings  12.22;  2  Kings 
4.  7),  also  "a  servant  of  God"  in  general  (1  Timothy  6. 11), 
one  not  his  own,  but  God's;  one  who  has  parted  with  all 
right  in  himself  to  give  himself  wholly  to  God  (2  Timothy 
3. 17).  He  was  so  reverenced  that  none  would  call  in  ques- 
tion what  was  transacted  in  his  chamber,  keeper  of  the 
Hoor— Hebrew,  of  the  vessel.  Probably  the  office  meant  is 
that  of  the  priest  wlio  kept  in  charge  the  capitation  money 
paid  for  the  use  of  the  temple  and  the  votive  offerings, 
such  as  silver  vessels,  itc.  There  were  seven  such  keepers. 
[Grotius.]  Cf.  2  Kings  12.  9;  25.  18;  1  Chronicles  9. 18, 19, 
wliich  support  English  Version.  I  said  .  .  .  Di-lnlc— Jere- 
miah does  not  say.  The  Lord  saith,  Drink :  for  then  they 
would  have  been  bound  to  obey.  Contrast  the  case  (1 
Kings  13.  7-20).  6.  Jonadab  .  .  .  our  father — i.e.,  fore- 
father and  director,  300  years  before  (2  Kings  10. 15).  They 
were  called  Rechabites,  not  Jonadabites,  having  received 
their  name  from  Rechab  the  father,  previously  to  their 
adopting  the  injunctions  of  Jonadab  his  so7i.  Tills  case 
affords  no  justification  for  slavish  deference  to  the  relig- 
ious opinions  of  the  Christian  fathers:  for  Joiiadab's 
Injunction  only  affected  matters  of  the  present  life  :  more- 
over, it  was  not  binding  on  their  consciences,  for  they 
deemed  it  not  unlawful  to  go  to  Jerusalem  in  the  inva- 
sion (v.  11).  What  Is  praised  here  is  not  the  father's  in- 
junction, but  the  obedience  of  the  sons.    [Calvin.]   7. 


Baruch  Writes  Jeremiah's  Prophecies.  JEREMIAH  XXXVI. 


King  Jehoiakim  Burns  the  Roll. 


tents  (Judgea  4.  17.)  live  many  days— according  to  the 
promise  connected  with  the  fifth  commaudment  (Exodus 
20.  12;  Ephesians  6.  2,  3;.  strangers— they  were  not  of  tlie 
Btoclc  of  Jacob,  but  sojourners  in  Israel.  Types  of  the  chil- 
dren of  God,  pilgrims  on  earth,  loolting  for  heaven  as  their 
home :  liaviug  little  to  lose,  so  that  losing  times  cost  them 
little  alarm ;  sitting  loose  to  what  they  have  (Hebrews  10. 
8i;  11.  9,  10, 13-10).  8.  all  tUat  Ue  charged  us  .  .  .  all  our 
days,  Tive  .  .  .  ■\vlvcs  .  .  ,  sons  .  ,  .  daughters — unreserved 
obedience  in  all  particulars,  at  all  times,  and  on  the  part 
of  all,  without  exception:  in  all  which  respects  Israel's 
obedieuee  to  God  was  wanting.  Contrast  1  Samuel  15.  20, 
21 ;  P.salm  78.  34-37,  41,  50,  57.  11.  Chaldeans  .  . .  Syrians— 
when  Jehoialiim  revolted  from  Nebuchadnezzar  (2  Kings 
24.  1,  2).  Necessity  sets  aside  all  other  lawK.  This  is  the 
Rechabites'  excusefor  their  seeming  disobedii:nce  to  Jona- 
dab  in  temporarily  settling  in  a  city.  Herein  was  seen 
the  prescient  wisdom  of  Jonadab's  commands ;  they  could 
at  a  uaoment's  notice  migrate,  having  no  land-possessions 
to  tie  theni.  I'i.  obey  .  .  .  father's  commandments : 
not-ivithstjxnding  I  —  (Malachi  1,  6.)  rising  early  and 
speaUing — God  Himself  speaking  late  and  early  by  His 
various  ways  of  providence  and  grace.  In  v.  15 ;  2  Cliron- 
icles  36.  15,  a  distinct  mode  of  address  is  alluded  to,  viz., 
God  sending  His  servants.  15.  (Ch.  18.  11;  25.  5,  G.)  I  en- 
joined nothing  unreasonable,  but  simply  to  serve  me,  and 
I  attaclied  to  the  command  a  gracious  promise,  but  in 
vain.  If  Jonadab's  commands,  which  were  arbitrary  and 
not  moral  obligations  in  tliemselves,  were  obeyed,  much 
more  ought  mine,  which  are  in  themselves  right.  17.  be- 
cause I  Itave  spoken  .  .  .  not  heard  .  ,  .  I  .  .  .  called 
.  .  .  not  ans-»vered — (Proverbs  1,  24;  Isaiali  05.  12.)  19. 
juit  -want  a  itian  to  staled  before  me — tliere  sliall  always 
be  left  representatives  of  the  clan  to  worship  me  (ch.  15. 1, 
19) ;  or,  "  before  me"  means  simple  existence,  for  all  things 
In  existence  are  in  God's  sight  (Psalm  89.  36).  Tlae  Rechab- 
ites returned  from  the  captivity.  "Wolff  found  traces  of 
them  in  Arabia. 

CHAPTER     XXXVI. 
Ver.  1-32.  Baruch  ■wkites,  and  reads  publicly  Jere- 
miah's Prophecies  collected  in  a  Volume.   The  Roll 

IS  BURNT  BY  JEHOIAKIM,  AND  WRITTEN  AGAIN  BY  BA- 

EUCH  AT  Jeremiah's  Dictation.  1.  fourth  year— Tiie 
command  to  write  the  roll  was  given  in  the  fourth  year, 
but  it  was  not  read  publicly  till  the  fifth  year.  As  Isaiali 
subjoined  to  his  predictions  a  history  of  events  confirm- 
ing liis  prophecies  (Isaiah  30.,  37.,  38.,  39.),  so  Jeremiah  also 
in  ch.  37.,  38.,  39.,  40.,  41.,  42.,  43. ;  but  he  prefaces  his  history 
with  the  narrative  of  an  incident  that  occurred  some  time 
ago,  shovv'ing  that  he,  not  only  by  word,  but  in  writing,  and 
that  twice,  had  testified  all  that  he  is  about  to  state  as 
having  subsequently  come  to  pass.  [Grotius.]  At  the 
end  of  Jclioiakim's  third  year,  Nebuchadnezzar  enrolled 
an  army  against  Jerusalem,  and  took  it  in  the  end  of  tlie 
fifth  or  beginning  of  the  sixth  year,  and  carried  away  cap- 
tive Jehoiakim,  Daniel,  &c.  Jehoiakim  returned  the  same 
year,  and  for  three  years  was  tributary:  then  withheld 
tribute.  Nebuchadnezzar  returned  and  took  Jerusalem, 
and  carried  off  Jelioiakim,  who  died  on  the  road.  This 
harmonizes  this  chapter  with  2  Kings  21.  and  Daniel  1. 
See  Kole,  ch.  22. 19.  a.  roil  of  a  book— a  book  formed  of 
prepared  skins  made  into  a  roll.  Cf.  "  volume  of  the  book," 
i.  €.,  the  Pentateuch  (Psalm  40.  7).  It  does  not  follow  tliat 
his  prophecies  were  not  before  committed  to  writing; 
what  is  implied  is,  they  were  now  written  together  in  one 
volume,  so  as  to  be  read  continuously  to  the  Jews  in  the 
temple,  against  .  .  .  nations— <Ch.  25.  15,  <te.)  from  .  .  . 
days  of  Josiah— (Ch.  25.  3.)  From  Josiah's  thirteenth 
year  (ch.  1.  2).  3.  hear— consider  seriously,  return  .  .  . 
from  .  .  .  evU  way— (Jonah  3.  8.)  4.  all  .  .  .  words  of 
.  .  .  tiord— God  specially  suggesting  what  might  other- 
A»i»r  iia\  z  a-vcaped  his  memory,  and  directing  the  choice 
of  words,  as  well  as  the  substance  (John  14.  26;  16.  13).  5. 
I  am  shut  up— not  in  prison,  for  there  Is  no  account  of 
his  imprisonment  under  Jehoiakim,  and  v.  19,  26  are  In- 
consistent with  It:  but,  "I  am  prevented,"  viz.,  by  some 
hindrance;  or,  through  fear  of  the  king,  to  whose  anger 


Baruch  was  less  exposed,  as  not  being  the  author  of  the 
prophecy.     6.  go — on  the  following  year  {v.  9).     fasting 

day— (See  v.  9.)  An  extraordinary  fast,  in  tlie  ninth 
month,  whereas  the  fast  on  the  great  day  of  atonement 
was  on  the  tenth  day  of  the  seventh  month  (Leviticus  16. 
29;  23.  27-32),  appointed  to  avert  the  impending  calamity, 
when  Nebuchadnezzar  liaving,  in  tlie  year  before  (i.  e., 
the  fourth  of  Jehoiakim),  smitten  Pliaraoh-necho  at 
Carchemish,  it  was  feared,  would  attaclc  Judea,  as  tlie 
ally  of  Egypt  (2  Kings  23. 34,  35).  The  fast  was  lilcely  to  be 
an  occasion  on  which  Jeremiah  would  find  the  Jews  more 
softened,  as  well  as  a  larger  number  of  them  met  together. 
7.  present  .  .  .  supplication— ;i^,  supplication  shall  fall; 
alluding  to  the  prostrate  attitude  of  tlie  supplicants  (Deu- 
teronomy 9.35;  Matthew  26.  39),  as  petitioners  fall  at  the 
feet  of  a  king  in  the  East.  Ho  Hebrew,  ch.  38.  26;  Daniel  9. 
18,  Margin.  9.  they  proclaimed  ...  to  all  the  people 
.  .  .  to  all,  &c.— rather,  "all  the  people  .  .  .  all  the  people 
proclaimed  a  fast."  [Michaelis.]  The  chiefs  appointed 
the  fast  by  the  wish  of  the  people.  In  either  version  the 
ungodly  king  had  no  share  in  appointing  the  fast.  10. 
chaniber- Baruch  read  from  the  window  or  balcony  of 
the  chamber  loolting  into  the  court  where  the  people  were 
assembled.  How-ever,  some  of  the  cliambers  were  large 
enough  to  contain  a  considerable  number  (Nehemiah  13. 
5).  Gemarlah— distinct  from  the  Gemariah,  son  of  Hil- 
kiah,  in  ch.  29.  3.  Shaphan— the  same  person  as  in  2 
Kings  22. 3.  scribe— secretary  of  state,  or  he  who  presided 
over  the  public  records,  higher  court— that  of  the 
priests,  the  court  of  the  people  being  lower  (2  Chronicles 
4.  9).  new  gate— (Ch.  26.  10.)  The  east  gate.  13.  scribe's 
chamber— an  apartment  in  the  palace  occupied  by  the 
secretary  of  state,  princes— holding  a  counsel  of  state  at 
the  time.  Klnathan— who  had  already  been  an  instru- 
ment of  evil  in  Jehoiakim's  hand  (ch.  26.  22,  2;>).  Hanan- 
iali— the  false  prophet  (ch.  28.  10-17).  14.  aehudi— of  a 
good  family,  as  appears  from  his  pedigree  being  given  so 
fully,  but  in  a  subordinate  position,  come— instead  of 
requiring  Barucli  to  come  to  them,  tliey  ought  to  havegont 
to  the  temple,  and  there  professed  tlieir  penitence.  But 
pride  forbade  it.  [Calvin.]  16.  afraid,  both  one  and 
otixcr— Hebrew,  fear-stricken,  they  turned  to  one  another 
(cf.  Genesis  42.  28).  This  showed,  on  their  part,  iiesitancy, 
and  some  degree  of  fear  of. God,  but  not  enough  to  make 
them  willing  to  sacrifice  the  favour  of  an  earthly  king. 
We  will  surely  tcH  the  king- Not  the  language  ol 
threatening,  but  implying  that  the  matter  is  of  such  mo- 
ment, that  the  king  ought  to  be  made  acquainted  with  It, 
so  as  to  seeli  some  remedy  against  the  Divine  anger.  17. 
Wliat  they  wished  to  know  was,  whether  what  Baruch 
had  read  to  them  was  written  by  him  from  memory  aftei 
hearing  Jeremiah  repeating  his  prophecies  continuouslj-, 
or  accurately  from  the  prophet's  own  dictation.  18.  his 
mouth— Baruch  replies,  it  was  by  the  oral  dictation  of  the 
prophet;  v.  2  accords  with  this  view, rather  than  with  the 
notion  that  Jeremiah  repeated  his  prophecies  from  MSS. 
Ink— his  specification  of  the  "ink"  implies,  I  added  noth- 
ing save  the  hand,  pen,  and  ink.  19.  Showing  that  they 
■were  not  altogether  without  better  feelings  (cf.  v.  16,  25). 
20.  chamber— there  were  chambers  in  the  king's  palace 
round  the  court  or  great  liall,  as  in  tlie  temple  {v.  10). 
The  roll  was  "laid  up"  there  for  safe-keeping,  with  other 
public  records.  21.  sent  Jehudl— Note,  how  unbelievers 
flee  from  God,  and  yet  seek  Him  through  some  kind  of 
involuntary  impulse.  [Calvin.]  Jehudl  seems  to  have 
been  the  king's  ready  tool  for  evil.  22.  wlnter-ltousc — 
(Amos  3.  15.)  ninth  month— t-js.,  of  the  religious  year,  i. 
e.,  November  or  December,  fire  on  .  .  .  heartli — rather,  the 
stove  was  burning  before  him.  In  the  East  neither  chim- 
neys nor  ovens  are  used,  but,  in  cold  weather,  a  brazen 
vessel  containing  burning  charcoal;  wlien  the  wood  has 
burned  to  embers,  a  cover  Is  placed  over  the  pot  to  make 
It  retain  the  heat.  23.  three  or  four  leaves— not  distinct 
leaves  as  in  a  book,  but  tlic  consecutive  spaces  on  the 
long  roll  in  the  shape  of  doors  (whence  the  Hebrew  name 
Is  derived),  into  which  the  writing  is  divided:  as  the 
boolcs  of  Moses  in  the  syn.igogue  In  the  present  day  are 
written  In  a  long  parchment  rolled  round  a  stick,  the 

543 


Chaldeans  liaise  the  Siege. 


JEREMIAH  XXXVII,  XXXVIII.      Their  Bctum  and  Success  Predicted. 


■writing  being  divided  into  columns,  like  pages,  pcnlcnlfe 
— tlie  writer's  knife  with  whicli  the  reed,  used  as  a  pen, 
■was  mended.  "  He"  refers  to  the  king  (v.  22).  As  often  as 
Jeliudi  lead  three  or  four  columns,  the  king  cut  asunder 
tlie  part  of  the  roll  read ;  and  so  he  treated  the  whole, 
until  all  t)ie  parts  read  consecutively  were  cut  and  burnt; 
V.  21,  "  all  these  words,"  imply  that  the  whole  volume  was 
read  through,  not  merely  the  first  three  or  four  columns 
(1  Kings  2-2.  8).  24.  The  king  and  his  "servants"  were 
more  hardened  than  the  "  pi'inces"  and  councillors  (v.  12- 
16,  Notes).  Contrast  the  humble  fear  exhibited  by  Josiah 
at  ilie  reading  of  the  law  (2  Kings  22. 11).  35.  {Note,  v.  16.) 
The  "nevertheless"  aggravates  the  king's  sin;  though 
God  would  have  drawn  him  back  through  their  interces- 
sion, he  persisted:  judicial  blindness  and  reprobation! 
ao.  Hammelccli— not  as  Margin,  "  of  the  king."  Jeho- 
iakim  at  this  time  (the  fifth  year  of  his  reign)  had  no 
grown-up  sou:  Jeconiah,  his  successor,  was  then  a  boy 
of  eleven  (of.  2  Kings  23.  36,  with  21.  8).  Hid  them— (Psalm 
SI.  20;  83.  3;  Isaiah  26.  20.)  37.  roll,  and  .  . .  -tvords— i.  e., 
the  roll  of  words.  38.  nil  the  former  ivorda— It  is  in 
vain  that  the  ungodly  resist  the  power  of  Jehovah; 
not  one  of  His  words  shall  fall  to  the  ground  (Matthew 
5.  iS;  Acts  9.  5;  5.  39).  39.  say  to  JeUoialiim— not  in  per- 
son, as  Jeremiah  was  "hidden"  {v.  26),  but  by  the  written 
word  of  prophecy,  saying,  Why— This  is  what  the  king 
had  desired  to  be  said  to  Jeremiah  if  he  should  be  found ; 
kings  often  dislike  the  truth  to  be  told  them.  30.  He 
slinll  have  none  to  sit  upon  tlie  tlirone— fulfilled  (2 
Kings  21.  8,  &c. ;  25).  He  had  successors,  but  not  directly 
of  liis  posterity,  except  his  son  Jeconiah,  whose  three 
months'  reign  is  counted  as  nothing.  Zedekiah  was  not 
son,  but  uncle  of  Jeconiah,  and  was  raised  to  the  throne 
in  contempt  of  him  and  his  father  Jehoiakim  (ch.  22.  30). 
dead  body  .  .  ,  cast  owt— (Ch.  22.  IS,  19.)  day  .  .  .  lieat 
.  ,  .  night  .  .  .  frost— there  are  often  these  variations  of 
temperature  in  the  East  between  night  and  day  (Genesis 
31.40).  33.  added  besides  .  .  .  many  like  -words— Sin- 
ners gain  nothing  but  additional  punishment  by  setting 
aside  the  word  of  Jehovah.  The  law  was  similarly  re- 
written after  the  first  tables  had  been  broken  owing  to 
Israel's  idolatry  (Exodus  32.,  31). 

CHAPTER    XXXVII. 

"Ver.  1-21.  Historical  Sections,  chap.  37.-44.  The 
Chaldeans  uaise  the  Siege,  to  go  and  meet  Pha- 
RAOH-noniRA.  Zedekiah  sends  to  Jeremiah  to  Pratt 
to  God  in  behalf  of  the  Jews:  in  vain.  Jeremiah 
TRIES  TO  Escape  to  his  native  place,  but  is  arrested. 
Zedekiah  abates  the  rigour  of  his  Imprisonment. 
1.  Coniali— curtailed  from  Jeconiah  by  way  of  reproach. 
■»vhom— referring  to  Zedekiah,  not  to  Coniali  (2  Kings  24. 
17).  3.  Amazingstupidity,thatthey  werenotadmonished 
by  the  punisliment  of  Jeconiah  [Calvin]  (2  Chronicles  36. 
12, 14) !  3.  ZedeUlali  .  .  .  sent — fearing  lest,  in  the  event 
of  the  Clialdeans  overcoming  Pharaoh-hophra,  they 
should  return  to  besiege  Jerusalem.  See  Note  in  begin- 
ning of  ch.  21. ;  that  chapter  chronologically  comes  in 
between  ch.  37.  and  38.  The  message  of  the  king  to  Jere- 
miah here  in  ch.  37.  is,  however,  somewhat  earlier  than 
that  in  cli.  21. ;  here  it  is  whilst  the  issue  between  the  Chal- 
deans and  Pharaoh  was  undecided;  there  it  is  when, after 
the  repulse  of  Pliaraoh,  the  Chaldeans  were  again  advan- 
^  cing  against  Jerusalem ;  hence,  whilst  Zephaniah  is  named 
in  botli  embassies,  JclMcal  accompanies  him  liere,  Pashur 
there.  But,  as  Pashur  and  Jehucal  are  both  mentioned 
In  ch.  38. 1,  2,  as  hearing  Jeremiah's  reply,  which  is  iden- 
tical with  tliat  in  cli.  21.  9,  it  is  probable  the  two  messages 
followed  one  anotlier  at  a  short  interval ;  that  in  this  cli. 
37.  3,  and  tlie  answer,  v.  7-10,  being  the  earlier  of  the  two. 
Zephaniah — an  abettor  of  rebellion  against  God  (ch.  29. 
25),  thougli  less  virulent  than  many  (v.  29 ;  ch.  29.),  punished 
accordingly  (ch.  52.  24-27).  4.  Jeremiah  .  .  .  not  put  .  .  . 
Into  prison — he  was  no  longer  in  the  prison  court,  as  ho 
had  been  (ch.  32.  2;  33. 1),  which  passages  refer  to  the  be- 
ginning of  the  siege,  not  to  the  time  when  the  Chaldeans 
reuewed  the  siege,  after  having  withdrawn  for  a  time  to 
544 


meet  Pharaoh,  6.  After  this  temporary  diversion,  caused 
by  Pharaoh  in  favour  of  Jerusalem,  the  Egyptians  re- 
turned no  more  to  its  help  (2  Kings  24.  7).  Judea  had  the 
misfortune  to  lie  between  the  two  great  contending 
powers,  Babylon  and  Egypt,  and  so  was  exposed  to  tho 
alternate  inroads  of  the  one  or  the  other,  Josiah,  taking 
side  with  Assyria,  fell  in  battle  with  Pharaoh-necho  at 
Megiddo  (2  Kings  23.  29).  Zedekiah,  seeking  the  Egyptian 
alliance  in  violation  of  his  oath,  was  now  about  to  be 
taken  by  Nebuchadnezzar  (2  Chronicles  36. 13 ;  Ezekiel  17. 
15, 17).  7.  shall  return — without  accomplishing  any  de- 
liverance for  you.  8.  (Ch.  34.  22.)  9.  yourselves— iTeliretf, 
"souls."  10.  yet  .  .  ,  they — even  a  few  wounded  men 
would  suffice  for  your  destruction.  11.  broken  up— 
"gone  up."  13.  Benjamin— to  his  own  town,  Anatlioth. 
to  separate  liimself— it/arfirfn  translates,  "to  slip  away," 
from  a  Hebrew  root,  "to  be  smooth,"  so,  to  slip  away  as  a 
slippery  thing  that  cannot  be  held.  But  it  is  not  likely  the 
prophet  of  God  would  flee  in  a  dishonourable  way ;  and 
"  in  the  midst  of  the  people"  rather  implies  open  depart^ 
ure  along  with  others,  than  clandestine  slipping  away  by 
mixing  witli  the  crowd  of  departing  people.  Rather,  it 
means,  to  separate  himself,  or  to  dixride  his  place  of  residence, 
so  as  to  live  partly  here,  partly  there,  without  fixed  hab- 
itation, going  to  and  fro  among  the  people.  [Ludovicus 
DE  DiEU.]  Mauber  translates,  "to  take  his  portion, 
thence,"  to  realize  the  produce  of  his  property  in  Ana- 
tlioth [Henderson],  or  to  take  possession  of  the  land  which 
he  bought  from  Hanameel.  [Maurer.]  13.  ward — i.  e., 
the  guard,  or  watch.  Hananlah— whose  death  Jeremiah 
predicted  (ch.  28. 16);  the  grandson  in  revenge  takes  Jere- 
miah into  custody  on  the  charge  of  deserting  C^  thou  fallest 
away,"  ch.  38. 19;  53. 15;  1  Samuel  29.  3)  to  the  enemy.  His 
prophecies  gave  colour  to  the  charge  (ch.  21.  9;  38.4).  15. 
scribe — one  of  the  court  secretaries ;  often  in  the  East  part 
of  the  private  house  of  a  public  oflftcer  serves  as  a  prison. 
16.  dungeon  ,  .  .  cabins — the  prison  consisted  of  a  pit 
(the  "dungeon")  with  vaidted  cells  round  the  sides  of  it. 
The  "cabins,"  from  a  root,  to  bend  one's  self.  17.  secretly 
— Zedekiah  was  ashamed  to  be  seen  by  his  courtiers  con- 
sulting Jeremiali  (John  12.  43 ;  5.  44 ;  19.  38).  thou  shalt  be 
delivered— Had  Jeremiah  consulted  his  earthly  interests, 
he  would  have  answered  very  diftereutly.  Contrast  ch. 
6.  14;  Isaiah  30.  10;  Ezekiel  13.  10.  18.  "What— In  what 
respect  have  I  oSended?  19.  "Where  are  no-w  your 
prophets — The  event  has  showed  them  to  be  liars ;  and, 
as  surely  as  the  king  of  Babylon  has  come  already,  not- 
withstanding their  prophecy,  so  surely  shall  he  return, 
30.  be  accepted — rather,  "let  my  supplication  be  humbly 
presented'"  (ch.  36.  7,  Note.)  [Henderson.]  lest  I  die  there 
— in  the  subterranean  dungeon  (v,  16),  from  want  of  proper 
sustenance  (v.  21.)  The  prophet  naturally  shrank  from 
death,  which  maltes  his  spiritual  firmness  the  more  re- 
markable ;  he  was  ready  to  die  rather  than  swerve  from 
his  duty.  [Calvin.]  31.  court  of  the  prison— (Ch.  32.  2; 
38. 13,  28.)  bafcers'  street— persons  in  the  same  business 
commonlj''  reside  in  the  same  street  in  cities  in  tlie  East. 
all  the  bread  .  ,  ,  spent— Jeremiah  had  bread  supplied 
to  him  until  he  was  thrown  into  the  dungeon  of  Mal- 
chiah,  at  which  time  the  bread  in  the  city  was  spent.  Cf. 
this  verse  with  ch.  38.  9;  that  time  must  have  been  very 
shortly  before  the  capture  of  the  city  (ch.  52.  6).  God  saith 
of  His  children,  "  In  the  days  of  famine  they  shall  be  sat- 
isfied" (Psalm  37. 19;  Isaiah  33. 16).  Honest  reproof  {v.  17), 
in  the  end  often  gains  more  favour  than  flattery  (Prov- 
erbs 28,  23). 

CHAPTER  XXXVIII. 
Ver.  1-28.  Jeremiah  predicts  the  Capture  of  Jekxt- 
salem,  fob  which  he  is  cast  into  a  Dungeon,  but  is 
transferred  to  the  Prison  Court  on  the  Interces- 
sion OF  Ebed-melech,  and  has  a  Secret  Interview 
WITH  Zedekiah.  All  this  was  subsequent  to  his  impris- 
onment in  Jonatiian's  house,  and  his  release  on  his  inter- 
view with  Zedekiah.  The  latter  occurred  before  the  return 
of  the  Chaldeans  to  the  siege;  the  similar  events  in  this 
chapter  occurred  after  it.  1.  Jucal— Jehucal  (Ch.  37.  3.) 
Pashur— <Cb.  21. 1 ;  cf,  v.  9  of  ch.  21.  with  v.  2  of  this  ch,  38); 


The  Prophet  Imprisoned, 


JEREMIAH  XXXIX. 


Taking  of  Jerusalem,  and  Zedekiah's  Fate. 


the  deputation  in  ch.  21. 1,  to  whom  Jeremiah  gave  this 
reply,  if  not  identical  with  the  hearers  of  Jeremiah  (ch. 
8S.  1),  must  have  been  sent  just  before  the  latter  "heard" 
him  speaking  the  same  words.    Zephaniah  Is  not  men- 
tioned here  as  in  ch.  21. 1,  but  is  so  in  ch.  37.  3.    Jucal  is 
mentioned  here  and  in  the  previous  deputation  (ch.  37.  3), 
but  not  in  cli.  21.  1.    Shephatiah  and  Gedaliah  here  do  not 
occur  either  in  ch.  21.  1  or  ch.  37.  3.    The  identity  of  his 
words  in  botli  cases  is  natural,  when  uttered,  at  a  very 
short  interval,  and  one  of  the  hearers  (Pashur)  being 
present  on  botlr  occasions,    unto  all  the  people— tliey 
had  free  access  to  him  in  the  court  of  the  prison  (cli.  32. 
12).  life  ...  a  prey— he  sliall  escape  with  his  life ;  though 
losing  all  else  as  in  a  shipwreck,  he  shall  carry  off  his  life 
as  his  gain,  saved  by  his  going  over  to  the  Chaldeans. 
(Note,  ch.  21.  9.)    4.  Had  .leremiah  not  had  a  Divine  com- 
mission he  might  justly  have  been  accused  of  treason; 
but  having  one,  which  made  the  result  of  the  siege  cer- 
tain, lie  acted   humanely  as   interpreter  of  God's  will 
under  the  theocracy,  in  advising  surrender  (cf.  eh.  26. 11.) 
5.  tlie  king  is  not  lie— Zedekiali  was  a  weak  prince,  and 
now  in  his  straits  afraid  to  oppose  his  princes.    He  hides 
his  dislike  of  their  overweening  power,  which  prevented 
him  shielding  Jeremiah  as  he  would  have  wished,  under 
complimentary  speeciaes.    "It  is  not  right  that  the  king 
should  deny  aught  to  such  faithful  and  wise  statesmen ;" 
the  king  is  not  such  a  one  as  to  deny  you  your  wishes. 
[Jerome.]    6.  dungeon — lit.,  the  cistern.    It  was  not  a  sub- 
terranean prison  as  that  in  Jonathan's  house  (ch.  37. 15), 
but  a  pit  or  cistern,  which  had  been  full  of  water,  but  was 
emptied  of  it  during  the  siege,  so  that  only  "mire"  re- 
mained.   Such  empty  cisterns  were  often  used  as  prisons 
(Zechariah  9. 11) ;  the  depth  forbade  hope  of  escape.  Ham- 
mclecli— (Ch.  36. 26.)  His  son  followed  in  the  father's  steps, 
a  ready  tool  for  evil,  sunk  in  the  mire — Jeremiah  herein 
was  a  type  of  Messiah  (Psalm  09.  2, 14).    "I  sink  in  deep 
mire,"    &c.    7.  Ebed-meleclx — Tlie    Hebrew   designation 
given  this  Ethiopian,  meaning  king's  servant.    Already, 
even  at  this  early  time,  God  wished  to  show  what  good 
reason  there  was  for  calling  the  Gentiles  to  salvation.  An 
Ethiopian  stranger   saves  the  prophet  whom   his  own 
countrymen,  the  Jews,  tried  to  destroy.    So  the  Gentiles 
believed  in  Clirist  whom  the  Jews  crucified,  and  Ethio- 
pians were  among  the  earliest  converts  (Acts  2. 10,  41 ;  8. 
27-39).     Ebed-melech  probably  was  keeper  of  the  royal 
harem,  and  so  had  private  access  to  the  king.  The  eunuchs 
over  harems  in  the  present  day  are  mostly  from  Nubia  or 
Abyssinia.   8.  ■»vent  forth.  .  .  .  and  spake — not  privately, 
but  in  pulilic ;  a  proof  of  fearless  magnanimity,    die  for 
hunger  in  the  place  where  he  is,  for  .  .  .  no  .  ,  .  bread 
In  .  .  .  city— (Cf.  ch.  37.  21.)    He  had  heretofore  got  a  piece 
of  bread  supplied  to  him.    "Seeing  that  there  is  the  wimosi 
want  of  bread  in  the  city,  so  that  even  if  he  were  at  large, 
there  could  no  more  be  regularly  supplied  to  him,  much 
less  now  in  a  place  where  none  remember  or  pity  him, 
so  that  he  is  like  to  die  for  hunger."    "  No  more  bread," 
t.  c,  no  more  left  of  tlie  public  store  in  the  city  (ch.  37.  21); 
or,  all  but  no  bread  left  anywhere.    [Maurer.]    10.  with 
ttiec—IIcbrcw,  "in  thine  hand,"  i.  e.,  at  "thy  disposal"  (1 
Samuel  16.  2).    "  From  hence,"  i.  e.,  from  the  gate  of  Ben- 
jamin where  the  king  was  sitting  (r.  7).   thirty  men— not 
merely  to  draw  up  Jeremiah,  but  to  guard  Ebed-melech 
against  any  opposition  on  the  part  of  the  princes  (v.  1-4), 
in  executing  the  king's  command.    Ebed-melech  was  re- 
warded for  his  faith,  love,  and  courage,  exhibited  at  a 
time  when  he  might  well  fear  the  wrath  of  the  princes,  to 
which  even  the  king  had  to  yield  (ch.  39.  16-18).    11.  cast 
clouts— "torn  clothes."      [Henderson.]     rotten  rags — 
'•  worn-out  garments."    God  can  make  the  meanest  things 
His  Instruments  of  goodness  to  His  people  (1  Corinthians 
1.27-29).      under.  .  .  arm-holes— "under  the  Joints   of 
thine  hands,"  t.  e.,  where  the  fingers  join  the  hand,  the 
clothes  being  In  order  that  the  hands  should  not  be  cut 
by  the  cords.  [Maurer.]  13.  court  of .  .  .  prison— Ebed- 
melech  prudently  put  him  there  to  be  out  of  the  way  of 
his  enemies.    14.  third  entry— The  Hebrews  in  determia- 
Ing  the  position  of  places  faced  the  east,  which  they  termed 
"  that  which  is  in  front ;"  the  south  was  thas  called  "  that 
35 


which  is  on  the  right  hand;"  the  north,  "that  which  is  on 
the  left  hand ;"  the  west,  "  that  which  is  behind."  So  be- 
ginning with  the  east  they  might  term  it  the  first  or  prin- 
cipal entry  ;  the  south  the  second  entry ;  the  north  the  "  third 
entry  "  of  the  outer  or  inner  court.  [Maurer.]  The  third 
gate  of  the  temple  facing  tlie  palace ;  for  tlirough  it  the  en- 
trance lay  from  the  palace  into  the  temple  (1  Kings  10.  5, 
12).  It  was  westward  (1  Chronicles  26. 16, 18;  2  Clu'onicles 
9. 11).  [Grotius.]  But  in  the  future  temple  it  is  eastward 
(Ezekiel  46. 1,  2,  8).  15.  wilt  thou  not  hearken  unto  me 
— Zedekiah  does  not  answer  this  last  query;  tlie  former 
one  he  replies  to  in  v.  16.  Rather  translate,  "  Thou  wilt 
not  hearken  to  me."  Jeremiah  Judges  so  from  the  past 
conduct  of  the  king.  Cf.  v.  17  with  v.  19.  16.  Lord  .  .  . 
made  us  this  soul— (Isaiah  57.  16.)  Implying,  "may  ray 
life  (soul)  be  forfeited  if  I  deceive  thee."  [Calvin.]  17. 
princes — (Ch.39.  3.)  He  does  not  say  "to  the  king  him- 
self," for  he  was  at  Riblah,  in  Hamath  (ch.  39.  5;  2  Kings 
25.6).  "//■  thou  go  forth  "  (I'^iz.,  to  surrender ;  2  Kings  24. 
12;  Isaiah  36. 16),  God  foreknows  future  conditional  con- 
tingencies, and  ordains  not  only  the  end,  but  also  the 
means  to  the  end.  19.  Afraid  of  the  Jews — more  than  of 
God  (Proverbs  29.  25;  John  9.22;  12.43).  mock  me— treat 
me  injuriously  (1  Samuel  31.  4).  33.  women— The  vei^- 
evil  which  Zedekiah  wished  to  escape  by  disobeying  the 
command  to  go  forth  shall  befall  him  in  its  worst  form 
thereby.  Not  merely  the  Jewish  deserters  shall  "  mock  " 
him  (v.  19),  but  the  very  "  women  "  of  his  own  palace  and 
harem,  to  gratify  their  new  lords,  will  taunt  him.  A  no- 
ble king  in  sooth,  to  suffer  thyself  to  be  so  imposed  on! 
Thy  friends— Hebrew,  men  of  thy  peace  (see  ch.  20. 10; 
Psalm  41.  9,  Margin).  The  king's  ministers  and  the  false 
prophets  who  misled  him.  sunk  in  .  .  .  mire— proverb- 
ial for,  Thou  art  involved  by  "  thy  friends' "  counsels  in 
inextricable  difficulties.  The  phrase  perhaps  alludes  to 
V.  6;  a  Just  retribution  for  the  treatment  of  Jeremiah,  who 
literally  "sank  in  the  mire."  they  are  turned  .  .  .  back 
— having  involved  thee  in  tlie  calamity,  they  themselves 
shall  provide  for  their  own  safety  by  deserting  to  the  Chal- 
deans (u.  19).  3.3.  children— (Ch.39.  6;  41. 10.)  "Wives... 
children  .  .  .  thou ;"  an  ascending  climax.  34.  Let  no 
man  kno-iv- If  thou  wilt  not  tell  this  to  the  people,  I  will 
engage  thy  safety.  35.  Kings  are  often  such  only  in  title ; 
they  are  really  under  the  power  of  their  subjects.  36. 
presei»ted— ZiV.,  made  my  supplication  to  fall;  implying 
supplication  with  humble  prostration  (Note,  ch.  36.7). 
Jonathan's  house— (ch.  37.  15),  different  from  Malchiah's 
dungeon  {v.  6).  This  statement  was  true,  though  not  the 
whole  truth ;  the  princes  had  no  right  to  the  information ; 
no  sanction  is  given  by  Scripture  here  to  Jeremiah's  rep- 
resentation of  this  being  the  cause  of  his  having  come  to 
the  king.  Fear  drove  him  to  it.  Cf.  Genesis  20.  2, 12;  on 
the  other  hand,  1  Samuel  16.  2,  5.  left  off  speaking  with 
— Hebrew,  "  were  silent  from  him,"  t.  e.,  withdrawing  from 
him  they  left  him  quiet  (1  Samuel  7.  8,  Margin).  38.  he 
was  \there\  when  Jerusalem  was  taken— These  words 
are  made  the  beginning  of  ch.  39.  by  many;  but  the  ac- 
cents and  sense  support  English  Version. 

CHAPTER    XXXIX. 

Ver.  1-18.  Jerusalem  TAKEN.  Zedekiah's  Fate.  Jer- 
emiah cared  for.  Ebed-melech  ASSURED.  This  chap 
ter  consists  of  two  parts :  the  first  describes  the  capture 
of  Jerusalem,  the  removal  of  the  people  to  Babylon,  and 
the  fate  of  Zedekiah,  and  that  of  Jeremiah.  The  second 
the  assurance  of  safety  to  Ebed-melech.  1.  ninth  year 
.  .  .  tenth  month— and  on  the  tenth  day  of  It  (ch.  62.  4 ;  3 
Kings  25.  1-4).  From  v.  2,  "eleventh  year  .  .  .  fourth 
month  .  .  .  ninth  day,"  we  know  the  siege  lasted  one  and 
a  half  years,  excepting  the  suspension  of  it  caused  by 
Pharaoh.  Nebuchadnezzar  was  present  in  the  beginning 
of  the  siege,  but  was  at  Riblah  at  its  close  (v.  3.  6;  cf.  ch. 
38. 17).  3.  sot— expressing  military  occupation  or  encamp- 
ment, middle  gate— the  gate  from  the  upper  city  (com- 
prehending Mount  Zion)  to  the  lower  city  (nw-th  of  the 
former  and  much  lower);  It  was  into  the  latter  (the  north 
side)  the  Chaldeans  forced  an  entry,  and  took  up  their 

545 


Jerusalem,  Ruined  by  Nebuchadnezzar. 


JEREMIAH  XL. 


The  Jews  Resort  to  Gedalu:k, 


position  opposite  the  gate  of  the  "  middle  "  wall,  between 
the  lower  and  upper  city.    Zedekiah  fled  in  the  opposite, 
i.  e.,  the  south  direction  (v.  4).     NergalsUarezer,  Samgn*"- 
nebo— proper  names  formed  from  those  of  the  idols,  Ner- 
gal  and  Nebo  (2  Kings  17.  30;  Isaiah  46. 1).     Rab-sarls— 
meaning  chief  of  the  eunuchs.    Rab-mag— e7ir>/  of  the  magi  ; 
brought  with  the  expedition  in  order  that  its  issue  might 
be  foreknown  through  his  astrological  skill.    3Iag  is  a 
Persian  word,  meaning  great,  powerful.    The  magi  were  a 
sacerdotal  caste  among  the  ^Medes,  and  supported  the 
Zoroastrian  religion.    *.  the  Ulng's  garden— the  "  gate  " 
to  it  from  the  upper  city  above  was  appropriated  to  the 
kings  alone;   "stairs"  led  down  from  Mount  Zion  and 
the  palace  to  the  king's  garden  below  (Nehemiah  3. 15). 
two  walls— Zedekiah  might  have  held  the  upper  city, 
longer,  but  want  of  provisions  drove  him  to  flee  by  the 
double  wall  south  of  Zion,  towards  the  plains  of  Jericho 
{v.  5),  in  order  to  escape  beyond  Jordan  to  Arabia  De- 
serta.    He  broke  an  opening  in  the  wall  to  get  out  (Eze- 
kiel  12. 12).    5.  Riblali— north  of  Palestine  (see  ch.  1.  14; 
Numbers  34. 11).     Hamath  is  identified    by  commenta- 
tors with  Antioeh,  in  Syria,  on  the  Orontes,  called  Epi- 
phania,  from    Antiochus  Epiphanes.     gave  judgment 
upon  Iiim — lit.,  spake  judgments  with  him,  t.  e.,  brought 
him  to  trial  as  a  common  criminal,  not  as  a  king.    He 
had   violated   his   oath  (Ezekiel  17.  13-19;   2  Chronicles 
36. 13).     6.  sle-»v  .  .  .  sons  .  .  .  before  Ills  eyes— previous 
to  his  eyes  being  "put  out"  (v. 7);    lit.,  dug  out.     The 
Assyrian  structures  depict  the  delight  with  which  the 
kings  struck  out,  often  with  their  own  hands,  the  eyes  of 
captive  princes.    This  passage  reconciles  ch.  32.  4,  "his 
eyes  shall  behold  his  eyes;"  with  Ezekiel  12. 13,  "he  shall 
not  see  Babylon,  though  he  shall  die  there."    sle-w  all . .  . 
nobles— (Ch.  27.  20.)    8.  burned  .  .  .  the  houses— (Ch.  52. 
12, 13.)    Not  immediately  after  the  taking  of  the  city,  but 
in  the  month  after,  viz.,  the  fifth  month  (cf.  v.  2).    The  de- 
lay was  probably  caused  by  the  princes  having  to  send  to 
Riblah  to  know  the  king's  pleasure  as  to  the  city.    9. 
remnant — excepting  the  poorest  (v.  10),  who  caused  Ne- 
buchadnezzar no  apprehensions,    those  .  .  .  that  fell  to 
him — the  deserters  were  distrusted;  or  they  may  have 
been  removed  at  their  own  request,  lest  the  people  should 
vent  their  rage  on  them  as  traitors,  after  the  departure  of 
the  Chaldeans,     rest  .  .  .  that  remained— distinct  from 
the  previous  "  remnant:"  there  he  means  the  remnant  of 
those  besieged  in  the  city,  whom  Nebuchadnezzar  spared ; 
here,  those  scattered  through  various  districts  of  the  coun- 
try which  had  not  been  besieged.  [Calvin.]    10.  left  .  .  , 
the  iioor  .  .  .  ^vhlch  had  nothing— the  poor  have  least 
to  lose;  one  of  the  providential  compensations  of  their 
lot.    They  who  before  had  been  stripped  of  their  posses- 
sions by  the  wealthier  Jews  obtain,  not  only  their  own, 
but   those  of  others.     11.   Jeremiah's   prophecies   were 
known  to  Nebuchadnezzar  through  deserters  (v.  9;  ch.  38. 
19),  also  throngli  the  Jews  carried  to  Babylon  with  Jeco- 
niah  (cf.  ch.  40.  2).    Hence  the  king's  kindness  to  him.  13. 
look  well  to  him — Hebrew,  set  thine  eyes  upon  him  ;  pro- 
vide for  his  well-being.    13.  Nebuzaradan  .  .  .  sent— he 
was  then  at  Ramah  (ch.  40. 1).    14:.  Gedaliah- son  of  Ahi- 
kam,  the  former  supporter  of  Jei-emiah  (ch.  26.  24).    Geda- 
liah was  the  chief  of  the  deserters  to  the  Chaldeans,  and 
was  set  over  the  remnant  in  Judea  as  one  likely  to  remain 
faithful  to  Nebuchadnezzar.  His  residence  was  at  Mizpah 
(ch.  40.  5).    liome— the  house  of  Gedaliah,  wherein  Jere- 
miah might  remain  as  in  a  safe  asylum.    As  in  ch.  40. 1 
Jeremiah  is  represented  as  "bound  in  chains"  when  he 
came  to  Ramah  among  the  captives  to  be  carried  to  Baby- 
lon, this  release  of  Jeremiah  is  thought  by  Maurer  to  be 
distinct  from  that  in  ch.  40. 5, 6.  But  he  seems  first  to  have 
been  released  from  the  court  of  the  prison,  and  to  have 
been  taken  to  Ramah,  still  in  chains,  and  then  committed 
in  freedom  to  Gedaliah.    dwelt  among  the  people— i.  e., 
was  made  free.    15-18.  Belonging  to  the  time  when  the 
city  was  not  yet  taken,  and  when  Jeremiah  was  still  in 
the  court  of  the  prison  (ch.  38. 13).    This  passage  Is  inserted 
here  because  it  was  now  that  Ebed-melech's  good  act  (ch. 
38. 7-12;  Matthew  25.  43)  was  to  be  rewarded  in  his  deliver- 
ance.   16.  Go— not  literally,  for  he  was  in  confinement, 
546 


but  figuratively,  before  thee— In  thy  sight.  17.  the  men 
of  ivhom  thou  art  afraid— (Ch.  38. 1,  4-6.)  The  courtiers 
and  princes  hostile  to  thee  for  having  delivered  Jeremiah 
shall  have  a  danger  coming  so  home  to  themselves  as  to 
hare  no  power  to  hurt.  Heretofore  intrepid,  he  was  now 
afraid ;  this  prophecy  was  therefore  the  more  welcome  to 
him.  18.  like  .  .  .  for  a  Tfrey— {Notes,  ch.  21.  9;  38.  2;  45. 
5.)  put .  .  .  trust  in  me — (Ch.  38.  7-9.)  Trust  in  God  was 
the  root  of  his  fearlessness  of  the  wrath  of  men,  in  his 
humanity  to  the  prophet  (1  Chronicles  5.  20;  Psalm  37.  40). 
The  "life"  he  thus  risked  was  to  be  his  reward,  being 
spared  beyond  all  hope,  when  the  lives  of  his  enemies 
should  be  forfeited  ("for  a  prey"). 

CHAPTEIi   XL. 

Ver.  1-16.   Jeremiah  is  set  free  at  Ramah,  and  goes 
TO  Gedaliah,  to  whom  the  Remnant  of  Jews  repair. 
JoHANAN  Warns  Gedaliah  of  Ishmael's  Conspiracy 
in  VAIN.  1.  tvord  that  cante— the  heading  of  anew  part  of 
the  book  (ch.  41.-44),  viz.,  the  prophecies  to  the  Jews  in 
Judea  and  Egypt  after  the  taking  of  the  city,  blended  with 
history.    The  prophecy  does  not  begin  till  ch.  42. 7,  and  the 
previous  history  is  introductory  to  it.    bound  in  chains 
— though  released  from  the  court  of  the  prison  {Note,  ch. 
39. 14),  in  the  confusion  at  the  burning  of  the  city  he  seems 
to  have  been  led  away  in  chains  with  the  other  captives, 
and  not  till  he  reached  Ramah  to  have  gained  full  liberty. 
Nebuzaradan  had  his  quarters  at  Ramah,  in  Benjamin, 
and  there  he  collected  the  captives  previous  to  their  re- 
moval to  Babylon  (ch.  31. 15).    He  in  releasing  Jeremiah 
obeyed  the  king's   commands    (ch.  39.  11).      Jeremiah's 
"chains"  for  a  time  were  due  to  the  negligence  of  those 
to  whom  he  had  been  committed;  or  else  to  Nebuzara- 
dan's  wish  to  upbraid  the  people  with  their  perverse  in- 
gratitude in  imprisoning  Jeremiah  [Calvin];  hence  he 
addresses  the  people  {ye  . . .  you)  as  much  as  Jeremiah  (v. 
2,  .3).    2.  The  Babylonians  were  in  some  measure  aware, 
tlirough  Jeremiah's  prophecies  (ch.  39. 11),  that  they  were 
the  instruments  of  God's  wrath  on  His  people.     3.  ye— 
{Note,  V.  1.)    His  address  is  directed  to  the  Jews  as  well  as 
to  Jeremiah.   God  makes  the  very  heathen  testify  for  Him 
against  them  (Deuteronomy  29.  24,  25).    4.  look  well  unto 
thee— the  very  words  of  Nebuchadnezzar's  charge  (ch.  39. 
12).    all  the  land  is  before  thee  .  .  .  seemeth  good — (Gen- 
esis 20. 15,  Margin.)    Jeremiah  alone  had  the  option  given 
him  of  staying  where  he  pleased,  when  all  the  rest  were 
either  carried  off,  or  forced  to  remain  there.    5.  -while  he 
\Tas  not  yet  gone  back— parenthetical.   When  Jeremiah 
hesitated  whether  it  would  be  best  for  him  to  go,  Nebuzar- 
adan proceeded  to  say,  "Go,  then,  to  Gedaliah,"  &c.  (not 
as  English  Veision,  "  Go  back,  also"),  if  thou  preferrest  (as 
Nebuzaradan  inferred  from  Jeremiah's  hesitancy)  to  stop 
here  rather  than  go  with  me.     victuals— (Isaiah  33. 16.) 
reward— rather,  a pr-e5e?i^  This  must  have  been  a  season- 
able relief  to  the  prophet,  who  probably  lost  his  all  in  the 
siege.  6.  Mixpah-in  Benjamin,  north-west  of  Jerusalem 
(ch.  41. 5,  6,  9).    Not  the  Mizpah  in  Gilead,  beyond  Jordan 
(Judges  10. 17).  Jeremiah  showed  his  patriotism  and  piety 
in  remaining  in  his  country  amidst  afflictions,  and  not- 
withstanding the  ingratitude  of  the  Jews,  rather  than  go 
to  enjoy  honours  and  pleasures  in  a  heathen  court  (He- 
brews 11.  21-26).    This  vindicates  his  purity  of  motive  in 
his  withdrawal  (ch.  37.  12-14).  7.  captains  ...  in  the  fields 
—The  leaders  of  the  Jewish  army  had  been  "scattered" 
throughout  the  country  on  the  capture  of  Zedekiah  (ch. 
52.8),  in  order  to  escape  the  notice  of  the  Chaldeans.     8. 
Netopliathlte- from  Netophah,  a  town  in  Judah  (2  Sam- 
uel 23.  28).    Maachathlte— from  Maachathi,  at  the  foot  of 
Mount  Herraon  (Deuteronomy  3.  14).     9.  Fear  not— They 
were  afraid  that  they  should  not  obtain  pardon   from 
the  Chaldeans  for  their  acts.    He  therefore  assured  them 
of  safety  by  an  oath,    serve— Ji^.,  to  stand  before  {v  10;  en. 
52. 12),  i.e.,  to  be  at  hand  ready  to  execute  the  commands 
of  the  king  of  Babylon.    10.  Mizpah— lying  on  the  way 
between  Babylon  and  Judah,  and  so  convenient  for  trans- 
acting business  between  the  two  countries.    As  for  me 
.  .  .  but  ye— he  artfully,  in  order  to  conciliate  them,  rep- 


The  Murder  of  Gedal'mh  by  Tshmael. 


JEREMIAH   XLI,  XLII.  Tlie  Jeics  and  Johanan  Inquire  of  God. 


resents  the  burden  of  the  service  to  the  Chaldeans  as  fall- 
ing on  Aim,  whilst  they  may  freely  gather  their  wine,  fruits, 
and  oil.  He  does  not  now  add  that  these  very  fruits  were 
to  constitute  the  chief  part  of  the  tribute  to  be  paid  to 
Babylon :  which,  though  fx-uitful  in  corn,  was  less  produc- 
tive of  grapes,  figs,  and  olives.  [Hebodotus,  1. 193.]  The 
grant  of  "  vineyards"  to  the  "  poor"  (ch.  39. 10)  would  give 
hope  to  the  discontented  of  enjoying  the  best  fruits  (r.  12). 
11.  Je-vt's  ...  In  Moab— who  had  fled  thither  at  the  ap- 
proach of  the  Chaldeans.  God  thus  tempered  the  severity 
of  his  vengeance  that  a  remnant  might  be  left.  13.  in 
tlic  fields— not  in  the  city,  but  scattered  in  the  country 
(v.  7).  14.  Baalis — called  froni  the  idol  Baal,  as  was 
often  the  case  in  heathen  names.  Ammonites — so  it 
was  to  them  that  Ishmael  went  after  murdering  Gedaliah 
(ch.  41.  10).  slay — lit.,  strike  thee  in  the  soul,  i.  e.,  a  deadly 
Btroke.  IsUmael— being  of  the  royal  seed  of  David  (ch.41. 
1),  he  envied  Gedaliah  tlie  presidency  to  which  he  thought 
himself  entitled;  therefore  he  leagued  himself  with  the 
ancient  heathen  enemy  of  Judali.  believed  .  .  .  not — 
generous,  but  unwise  unsuspiciousness  (Ecclesiastes  9. 16). 
IG.  titou  speakest  falsely — a  mystery  of  providence  that 
God  should  permit  "the  rigliteous,  in  spite  of  warning, 
thus  to  rush  into  the  trap  laid  for  them!  Isaiah  57.1 
suggests  a  solution. 

CHAPTER  XLI. 
Ver.  1-18.  IsHMAEi,  Mueders  Gedaliah  and  others, 
THEN  Flees  to  the  Ammonites.  Johanan  Pursues 
Him,  Recovers  the  Captives,  and  Purposes  to  flee 
TO  Egypt  for  Fear  of  the  Chaldeans.  1.  seventh 
montli— the  second  month  after  the  burning  of  the  city 
(ch.  52.  12,  13).  and  tlie  princes— not  the  nominative. 
And  the  princes  came;  for  the  "princes"  are  not  men- 
tioned either  iu  tlie  next  verse  or  In  2  Kings  25.  25:  but, 
"  Ishmael  being  of  tlie  seed  royal  and  of  the  princes  of  the 
king."  [Maurer.]  But  the  (en  men  were  the  "princes  of 
the  king:"  thus  Maurer's  objection  has  no  weight:  so 
English  Vei-sion.  eat  bread  together — Ishmael  murdered 
Gedaliah,  by  whom  he  was  hospitably  received,  in  viola- 
tion of  tlie  sacred  right  of  hospitality  (Psalm  41.  9).  3. 
sleiv  liiin  wliom  the  kin^  of  Babylon  had  made  gov- 
ernor—Tliis  assigns  a  reason  for  their  slaying  lilra,as  well 
as  showing  the  magnitude  of  their  crime  (Daniel  2.  21; 
Romans  13.  1).  slew  all  the  Jc«'s — namely,  the  attend- 
ants and  ministers  of  Gedaliah;  or,  the  military  alone, 
about  his  person,  translate,  "even  (not  and, as  English  Ver- 
iion)  the  men  of  war."  The  main  portion  of  the  people 
with  Gedaliah,  including  Jeremiah,  Ishmael  carried  away 
captive  (i'.  10, 10).  4.  no  man  kne^v  It — i.e.,  outside  Miz- 
pah.  Before  that  tidings  of  the  murder  had  gone  abroad. 
4:.  beards  shaven,  &c, — indicating  their  deep  sorrow  at 
tlie  destruction  of  the  temple  and  city,  cut  themselves — 
a  heathen  custom,  forbidden  (Leviticus  19.  27,  28;  Deuter- 
onomy 14.  1).  These  men  were  mostly  from  Samaria, 
wliere  tlie  ten  tribes,  previous  to  their  deportation,  had 
fallen  into heatlien  practices,  offerings- unbloody.  They 
do  not  bring  sacrificial  victims,  but  "incense,"  Ac,  to 
testify  their  piety,  house  of .  .  .  Lord— i.  e.,  the  place 
where  the  house  of  the  Lord  had  stood  (2  Kings  2-5.  9). 
The  place  in  which  a  temple  liad  stood,  even  when  It  had 
been  destroyed,  was  held  sacred.  [Papinian.]  Those 
"from  Shiloh"  would  naturally  seek  the  house  of  the 
Lord,  since  it  was  at  Shiloh  it  originally  was  set  up 
(Joshua  18.  1).  6.  -weeping- pretending  to  weep,  as  they 
did,  for  the  ruin  of  the  temple.  Come  to  Gedaliah- as 
if  he  was  one  of  Gedaliah's  retinue.  7.  and  cast  them  into 
. , .  pit— he  had  not  killed  them  in  the  pit  (cf.  v.  9);  these 
words  an;  therefore  rightly  supplied  In  English  Version. 
the  pit— the  pit  or  cistern  made  by  Asa  to  guard  against 
a  want  of  water  when  Baasha  was  about  to  besiege  the 
city  (r.  9.  1 ;  1  Kings  15.  22).  The  trench  or  fosse  round  the 
city.  [Grotius.]  Ishmael's  motive  for  the  murder  seems 
to  have  been  a  suspicion  that  they  were  coming  to  live 
under  Gedaliah.  8.  treasures— it  was  customary  to  hide 
grain  in  cavities  underground  In  troubled  times.  "We 
have  treasures,"  which  we  will  give,  if  our  lives  be  spared. 


Blew  .  .  .  not— (Proverbs  13.  8.)  Ishmael's  avarice  and 
needs  overcame  his  cruelty.    9.  because  of  Gedaliah— 

rather,  "near  Gedaliah,"  luz.,  those  Intercepted  by  Ish- 
mael on  their  way  from  Samaria  to  Jerusalem,  and  killed 
at  Mizpah,  where  Gedaliali  had  lived.  So  2  Chronicles  17. 
15,  "next;"  Nehemiah  3.2,  Margin,  lit.,  as  here,  "at  his 
hand."  "In  the  reign  of  Gedaliah."  [Calvin.]  However, 
English  Version  gives  a  good  sense:  Ishmael's  reason  for 
killing  them  was  because  of  his  supposing  them  to  be  con- 
nected with  Gedaliah.  10.  the  king's  daughters — (Ch. 
43.6.)  Zedekiah's.  Ishmael  must  have  got  additional  fol- 
lowers (whom  the  hope  of  gain  attracted),  besides  those 
who  originally  set  out  with  him  {v.  1),  so  as  to  have  been 
able  to  carry  off  all  the  residue  of  the  people.  He  probably 
meant  to  sell  them  as  slaves  to  the  Ammonites  (ch.  40. 14, 
Note).  11.  Jolianan— the  friend  of  Gedaliah  who  had 
warned  him  of  Ishmael's  treachery,  but  in  vain  (ch.  40.  8, 
13).  13.  tine  .  .  .  -tvaters  ...  in  Gibeon— (2  Samuel  2.  13.) 
A  large  reservoir  or  lake.  Gibeon— on  the  road  from  Miz- 
pah to  Ammon :  one  of  the  sacerdotal  cities  of  Benjamin, 
four  miles  north-west  of  Jerusalem,  now  El-jib.  13.  glad 
—at  the  prospect  of  having  a  deliverer  from  their  captiv- 
ity. 14.  cast  about — came  round.  16.  men  of  ivar— "  the 
men  of  war,"  stated  In  v.  3  to  have  been  slain  by  Ishmael, 
must  refer  to  the  military  about  Gedaliah's  person ;  "  the 
men  of  war"  here  to  those  not  so.  eunuclis— the  kings 
of  Judah  had  adopted  the  bad  practice  of  having  harems 
and  eunuchs  from  the  surrounding  heathen  kingdoms. 
IT.  dw^elt— for  a  time,  until  they  were  ready  for  their 
journey  to  Egypt  (ch.  42).  habitation  of  Chimham— his 
caravanserai  close  by  Bethlehem.  David,  in  reward  for 
Barzillai's  loyalty,  took  Chimham  his  son  under  his  pa- 
tronage, and  made  over  to  him  his  own  patrimony  in  the 
land  of  Bethlehem.  It  was  thence  called  the  habitation 
of  Chimham  (Geruth-Chlmham),  though  it  reverted  to 
David's  heirs  in  the  year  of  jubilee.  Caravanserais  (a 
compound  P«-5ia»  word,  meaning  "the  house  of  a  com- 
pany of  travellers")  differ  from  our  inns,  in  that  there  is 
no  host  to  supply  food,  but  each  traveller  must  carry  with 
him  his  own.  18.  afraid— lest  the  Chaldeans  should  sus- 
pectall  the  Jews  of  being  implicated  in  Ishmael's  treason, 
as  though  the  Jews  sought  to  have  a  prince  of  the  house 
of  David  (v.  1).  Their  better  way  towards  gaining  God's 
favour  would  have  been  to  have  laid  the  blame  on  the 
real  culprit,  and  to  have  cleared  themselves.  A  tortuous 
policy  is  the  parent  of  fear.  Righteousness  inspires  with 
boldness  (Psalm  53.  5;  Proverbs  28. 1), 

CHAPTER  XLII. 
Ver.  1-22.  The  Jews  and  Johanan  Inquire  of  God, 
through  Jeremiah,  as  to  Going  to  Egypt,  Promis- 
ing Obedience  to  His  Will.  Their  Safety  on  Con- 
dition of  Staying  in  Judea,  and  their  Destruction 
IN  the  Event  of  Going  to  Egypt,  are  Foretold.  Their 
Hypocrisy  in  Asking  for  Counsel  which  they  Meant 
not  to  Follow,  if  Contrary  to  their  Own  Deter- 
mination, IS  Reproved.  3.  Jeremiah- he  probably  was 
one  of  the  number  carried  off  from  Mizpah,  and  dwelt 
with  Johanan  (ch.  41.  16).  Hence  the  expression  is,  "came 
near"  (v.  1),  not  "sent."  Let  .  .  .  supplication  be  ac- 
cepted—?ty.  ,  fall  {Note,  ch .  36.  7 ;  37.  20).  pray  for  us— (Gen- 
esis 20.  7  ;  Isaiah  37.  4;  James  5.  16.)  tixy  God— (v.  5.)  The 
Jews  use  this  form  to  express  their  belief  in  the  peculiar 
relation  in  which  Jeremiah  stood  to  God  as  His  accredited 
prophet.  Jeremiah  in  his  reply  reminds  tliem,  that  God 
is  their  God,  as  well  as  his  ("your  God"),  as  being  the 
covenant  people  (v.  4).  They  in  turn  acknowledge  this 
In  V.  6,  "the  Lord  our  God."  few  of  many — as  had  been 
foretold  (Leviticus  26.  22).  3.  They  consulted  God,  like 
many,  not  so  mucli  to  know  what  was  right,  as  wish- 
ing Him  to  authorize  what  they  had  already  deter- 
mined on,  wliether  agreeable  to  His  will  or  not.  So 
Ahab  In  consulting  Micalah  (1  Kings  22. 13).  Cf.  Jere- 
miah's answer  (v.  4)  with  Mlcaiah's  (1  Kings  22.  14).  4.  I 
have  heard— I.  e.,  I  accede  to  your  request,  your  God- 
being  His  by  adoption,  ye  are  not  your  own,  and  are  bound 
to  whatever  He  wills  (Exodus  19  5,  6 ;  1  Corinthians  6. 19 

547 


The  Prophet  Reproves  tlie  Jews'  Hypocrisy.  JEKEMIAH  XLIII,  XLIV.  He  Foretellelh  the  Conquest  of  Egypt. 


20).    answer  you— t.  e.,  through  me.    keep  notblng  Tjaclc 

—(1  Samuel  3. 18 ;  Acts  20.  20.)  5.  Lord  be  a  true  .  .  .  wit- 
ness—(Genesis  31.  50;  Psalm  89.  37;  Revelation  1.  5 ;  3.14; 
19. 11.)  6.  evil— not  moral  evil,  which  God  cannot  com- 
mand (James  1. 13),  but  what  may  be  disagreeable  and  hard 
to  us.  Piety  obeys  God,  without  questioning,  at  all  costs. 
See  the  instance  defective  in  this,  that  it  obeyed  only  so 
far  as  was  agreeable  to  itself  (1  Samuel  15.  3,  9, 13-15,  20-23). 
T.  ten  days— Jeremiah  did  not  speak  of  himself,  but 
waited  God's  time  and  revelation,  showing  the  reality  of 
his  inspiration.  Man  left  to  himself  would  have  given 
an  immediate  response  to  the  people,  who  were  impatient 
of  delay.  The  delay  was  designed  to  test  the  sincerity  of 
their  professed  willingness  to  obey,  and  that  they  should 
have  full  time  to  deliberate  (Deuteronomy  8.  2).  True 
obedience  bows  to  God's  time,  as  well  as  His  way  and 
will.  10.  If  ye  .  .  .  abide— 112.,  under  the  Babylonian 
authority,  to  which  God  hath  appointed  that  all  should 
be  subject  (Daniel  2.  37,  38).  To  resist  was  to  resist  God. 
1>ulld  .  .  .  jtlarkt^metaphor  ioT,  I  will  firmly  establish  yoM 
(ch.  24.C).  I  repent  .  .  .  of  the  evil— (Ch.  18. 8;  Deuterono- 
m  y  32. 36.)  lam  satisfied  with  the  punishment  I  have  inflicted 
onymi,  if  only  you  add  not  a  new  offence.  [Geotius.] 
God  is  said  to  "  repent,"  when  he  alters  His  outward  ways 
of  dealing.  13.  slio-»v  mercies— rather,  I  will  excite  (in 
him)  feelings  of  mercy  towards  you.  [Calvin.]  cause 
you  to  return— perm  it  you  to  return  to  the  peaceable  en- 
joyment of  the  possessions  from  which  you  are  wishing 
to  withdraw  through  fear  of  the  Chaldeans^  By  departing 
In  disobedience  they  should  incur  the  very  evils  they 
wished  thereby  to  escape;  and  by  staying  they  should 
gain  the  blessings  whicli  they  feared  to  lose  by  doing  so. 
13.  if  ye  say,  &(i.—avotved  rebellion  against  God,  who  had 
often  (Deuteronomy  17. 16),  as  now,  forbidden  their  going 
to  Egypt,  lest  they  should  be  entangled  in  its  idolatry.  14. 
where  we  shall  see  no  -^var- here  they  betray  their  im- 
piety in  not  believing  God's  promise  (v.  10, 11),  as  if  He 
were  a  liar  (1  John  5.  10).  15.  wholly  set  your  faces— 
firmly  resolve  (Luke  9.  51)  in  spite  of  all  warnings  (ch.  44. 
12).  16.  s-word,  whicli  ye  feared,  sliall  overtake  you — 
The  very  evils  we  think  to  escape  by  sin,  we  bring  on  our- 
selves thereby.  What  our  hearts  are  most  set  on  often 
prove  fatal  to  us.  Those  who  think  to  escape  troubles  by 
changing  their  place  will  find  them  wherever  they  go 
(Ezekiel  11.8).  "The  "sword"  here  is  that  of  Nebuchad- 
nezzar, who  fulfilled  the  prediction  m  his  expedition  to 
Africa  (according  to  Megasthenes,  a  heathen  writer), 
300  B.  C.  Vi.  all  the  men— excepting  the  "  small  number" 
mentioned  (ch.  44.  14,  28),  viz.,  those  who  were  forced  into 
Egypt  against  their  will,  Jeremiah,  Baruch,  &c.,  and  those 
who  took  Jeremiah's  advice  and  fled  from  Egypt  before 
the  arrival  of  the  Chaldeans.  18.  As  mine  anger,  &c.— 
As  ye  have  already,  to  your  sorrow,  found  me  true  to  my 
word,  so  shall  ye  again  (ch.  7.  20;  18.16).  shall  gee  this 
place  no  more — ye  shall  not  return  to  Judea,  as  those 
shall  who  have  been  removed  to  Babylon.  19.  I  have 
admonished  — hi.,  testified,  i.  e.,  solemnly  admonished, 
having  yourselves  as  my  witnesses ;  so  that  if  ye  perish, 
ye  yourselves  will  have  to  confess  that  it  was  through 
your  own  fault,  riot  through  ignorance,  ye  perished.  20. 
dlssemhled  In  your  hearts— rather,  "  ye  have  used  deceit 
against  your  (own)  souls."  It  is  not  God,  but  yourselves, 
whom  ye  deceive,  to  your  own  ruin,  by  your  own  dis- 
simulation (Galatians  6. 7).  [CAiiViN.]  But  the  words  fol- 
lowing accord  best  with  English  Version,  ye  have  dissembled 
in  your  hearts  (v.  3,  note)  towards  me,  when  ye  sent  me  to 
consult  God  for  you.  31.  declared  it— viz.,  the  Divine 
will.  I  .  .  .  hut  ye— antitliesis.  J  have  done  my  part; 
but  ye  do  not  yours.  It  is  no  fault  of  mine  that  ye  act  not 
rightly.  23.  sojourn— /or  a  time,  until  they  could  return 
to  their  country.  They  expected,  therefore,  to  be  restored, 
In  spite  of  God's  prediction  to  the  contrary. 

CHAPTER   XLIII. 

Ver.  1-13.    The  Jews  carry  Jeremiah  and  Bakttch 
INTO  Egypt.    Jeremiah  foretells  by  a  type  the  Con- 
quest OF  Egypt  by  Nebuchadnezzab,  and  the  Fate 
548 


OF  THE  Fugitives.  3.  Azarlah— the  author  of  the  project 
of  going  into  Egypt.  A  very  different  man  from  the  Aza- 
riah  in  Babylon  (Daniel  1. 7 ;  3. 12-18).  proud— pride  is  the 
parent  of  disobedience  and  contempt  of  God.  3.  Baruch 
—he  being  the  younger  spake  out  the  revelations  which 
he  received  from  Jeremiah  more  vehemently.  From  this 
cause,  and  from  their  knowing  that  he  was  in  favour  with 
the  Chaldeans,  arose  their  suspicion  of  liim.  Their  perverse 
fickleness  was  astonishing.  In  ch.  42.  they  acknowledged 
the  trustworthiness  of  Jeremiah,  of  which  they  had  for 
so  long  so  many  proofs ;  yet  here  they  accuse  him  of  a  lie. 
The  mind  of  the  unregenerate  man  is  full  of  deceits.  5. 
remnant  .  .  .  returned  from  all  nations — (Ch.  40. 11, 12.) 
6.  the  king's  daughters — Zedekiah's  (ch.  41. 10).  7.  Tah- 
panhes— (Ch.  2. 16,  note.)  Daphne  on  the  Tanitic  branch 
of  the  Nile,  near  Pelusiura.  They  naturally  came  to  it 
first,  being  on  the  frontier  of  Egypt,  towards  Palestine. 
9.  stones— to  be  laid  as  the  foundation  beneath  Nebu- 
chadnezzar's throne  (v.  10).  clay — mortar,  hrick-klln 
—bricks  in  tliat  hot  country  are  generally  dried  in  the 
sun,  not  burned.  The  palace  of  Pharaoh  was  being  built 
or  repaired  at  this  time;  hence  arose  the  mortar  and 
brick-kiln  at  the  entry.  Of  the  same  materials  as  Pha- 
raoh's house  was  built  of,  the  substi'ucture  of  Nebuchad- 
nezzar's throne  should  be  constructed.  By  a  visible  sym- 
bol impljing  that  the  throne  of  the  latter  shall  be  raised 
on  the  downfall  of  the  former.  Egypt  at  that  time  con- 
tended with  Babylon  for  the  empire  of  the  East.  10.  my 
servant — God  often  makes  one  wicked  man  or  nation  a 
scourge  to  another  (Ezekiel  29. 18,  19,  20).  royal  pavilion 
— the  rich  tapestry  (lit.,  ornament)  which  hung  round  the 
throne  from  above.  11.  sucli  as  are  for  death  to  deatli — 
i.  e.,  the  deadly  plague.  Some  he  shall  cause  to  die  by  the 
plague  arising  from  insufllcient  or  bad  food;  others,  by 
the  sword ;  otliers  lie  shall  lead  captive,  according  as  God 
shall  order  it  (ch.  15.  2,  note).  13.  houses  of  .  .  .  gods— he 
shall  not  spare  even  the  temple,  such  will,be  his  fury.  A 
reproof  to  the  Jews,  that  they  betook  themselves  to  Egypt, 
a  land  whose  own  safety  depended  on  helpless  idols. 
bum  .  .  .  cari-y  .  .  .  ca:;tlves — bum  the  Egyptian  idols 
of  wood,  carry  to  Babylon  those  of  gold  and  other  metals. 
array  himself  with  the  laud,  &c.— Isaiah  49.  18  has  the 
same  metaphor,  as  a  shepherd,  &c. — he  shall  become 
master  of  Egypt  as  speedily  and  easily  as  a  shepherd, 
about  to  pass  on  with  his  flock  to  another  place,  puts  on 
his  garment.  13.  images— statues  or  obelisks.  Beth- 
shemesh — i.  e.,  the  house  of  the  sun,  in  Hebrew ;  called  by 
the  Greeks  Heliopolis;  by  the  Egyptians,  On  (Genesis  41. 
45);  east  of  the  Nile,  and  a  few  miles  north  of  Memphis. 
Ephraim  Syrus  says,  the  statues  rose  to  the  height  of 
sixty  cubits;  the  base  was  ten  cubits.  Above  there  was  a 
mitre  of  1000  pounds  weight.  Hieroglyphics  are  traced 
around  the  only  obelisk  remaining  in  the  present  day, 
sixty  or  seventy  feet  high.  On  the  fifth  year  after  the 
overthi'ow  of  Jerusalem,  Nebi7chadnezzar,  leaving  the 
siege  of  Tyre,  undertook  his  expedition  to  Egypt  (JosE- 
PHUS,  Antiquities,  10. 9, 7).  The  Egyptians,  according  to  the 
Arabs,  have  a  tradition  that  their  land  was  devastated 
by  Nebuchadnezzar  in  consequence  of  their  king  having 
received  tlie  Jews  under  his  protection,  and  that  it  lay 
desolate  forty  years.  But  see  note,  Ezekiel  29.  2, 13.  shall 
he  burn — here  the  act  is  attributed  to  l^ebuchadnezzar,  the 
instrument,  which  in  v.  12  is  attributed  to  God.  If  even 
the  temples  be  not  spared,  much  less  private  houses. 

CHAPTER    XLIV. 

Ver.  1-30.  Jeremiah  Reproves  the  Jews  fob  their 
Idolatry  in  Egypt,  and  Denounces  God's  Judgments 
ON  them  and  Egypt  alike.  1.  Migdol- meaning  a 
tower.  A  ci  ty  east  of  Egypt,  towards  the  Red  Sea  (Exodus 
14.  2;  Numbers  33.  7).  Noph— Memphis,  now  Cairo  (ch.  2. 
16).  Pathros— Upper  Egypt  (Isaiah  11.  11).  3.  evil  .  .  . 
upon  Jerusalem  —  If  I  spared  not  my  own  sacred  city, 
much  less  shall  ye  be  safe  in  Egypt,  which  I  loathe.  3. 
they -^vent  —  implying  perverse  assiduity:  they  rvent  ottt 
of  their  way  to  burn  incense  (one  species  of  idolatry  put 
for  all  kinds),  &c.    4.  (2  Chronicles  36. 15.)  7.  now— after 


The  Obstinacy  of  the  Jews. 


JEEEMIAH  XLV. 


Jeremiah  Comforts  Baruch. 


BO  many  warnings,    commit  .  .  ,  this  ,  .  .  evil  against 
your  souls— (Cli.  7. 19 ;  Numbers  16.  38 ;  Proverbs  8.  36.)   It 
Is  not  God  whom  you  injure,  but  yourselves.    8.  lu  .  .  . 
Egypt  — where  they  polluted  themselves  to  ingratiate 
themselves  with  the  Egyptians,    ye  be  gone— not  com- 
pelled by  fear,  but  of  your  own  accord,  when  I  forbade 
you,  and  when  it  was  free  to  you  to  stay  in  Judea.    that 
ye  might  cut  yourselves  off— they,  as  it  were,  purposely 
courted  tlieir  own  ruin.    9.  Have  you  forgotten  how  the 
wickednesses  of  your  fathers  were  the  source  of  the  greatest 
calamities  to  you?  their  ^vivea— the  Jewish  queens  were 
great  promoters  of  idolatry  (1  Kings  11. 1-8;  15.  13;  16.  31). 
the  laud  of  Jutlah— they  defiled  the  land  which  was  holy 
unto  God.     10.  They  .  .  .  yon  — the  third  person  puts 
them  to  a  distance  from  God  on  account  of  their  alienating 
themselves  from  Him.    The  second  person  implies  that 
God  formerly  had  directly  addressed  them,    humbled— 
lit.,  con<ri<<?  (Psalm  51.  17).    neither  .  .  .  feared— (Proverbs 
2S.  1-J.)    11.  cut  off  all  Judah— t.  e.,  all  the  idolaters ;  v.  28 
shows  that  some  returned  to  Judea  (cf.  ch,  42. 17).  14r.  none 
.  .  .  shall  escape  .  .  .  that  they  should  return,  &c. — The 
Jews  had  gone  to  Egypt  ivith  the  idea  that  a  return  to 
Judea,  which  they  thought  hopeless  to  their  bretliren  in 
Babylon,  W'>uld  be  an  easy  matter  to  themselves  in  Egypt : 
the  exact  r«\verse  should  happen  in  the  case  of  each  re- 
spectively.   Tlie  Jews  whom  God  sent  to  Babylon  wei-e 
there  weaned  from  idolatry,  and  were  restored ;  those  wlio 
w«nt  to  Egypt  by  their  perverse  will  were  hardened  in 
idolatry,  and  perished  tliere.    have  a  desire— lit.,  lift  tip 
their  soul,  i.e.,  their  hopes  (cf.  ch.  22.  27,  Margin;  Deuter- 
onomy 24.  15).      none  shall   return  but  such  as  shall 
escape— vfe.,  the  "  small  number"  {v.  28)  who  were  brought 
by  force  into  Egypt,  as  Jeremiah  and  Baruch,  and  those 
wlio,  in  accordance  with  Jeremiah's  advice,  sliould  flee 
from  Egypt  before  the  arrival  of  the  Chaldeans  (Note,  ch. 
42.  17).    Calvin  less  probably  refers  the  words  to  the  re- 
turn of  the  exiles  in  Babylon,  which  the  Jews  in  Egypt 
regarded  as  hop'eless.  15.  their -ivives — the  idolatry  began 
with  tliem  (1  Kings  11. 4 ;  1  Timothy  2. 14),    Their  husbands' 
connivance  implicated  them  in  the  guilt.    16.  we  -will 
not— (Ch.  6.  16.)    17.  ^vhatsoever  .  .  .  goeth  .  .  .  out  of 
our  .  .  .  mouth  —  wiiatever  vow  we  have  uttered  to  our 
gods  {v.  25;  Deutei-onoray  23.  23;  Judges  11.  36).    The  source 
Of  all  superstitions  is  that  men  oppose  their  own  will  and 
fancies  to  God's  commands,  queen  of  heaven — (JVoie,  ch. 
7.18.)    Ashtarothor  Astarte.    we  .  .  .  fathers  .  .  .  kings, 
&c.— The  evil  was  restricted  to  no  one  class :  all  from  the 
highest  to  the  lowest  shared  'the  guilt,    then  had  -^ve 
plenty— fools  attribute  their  seeming  prosperity  to  God's 
connivance  at  their  sin:  but  see  Proverbs  1.  32;  Ecclesi- 
astes  8. 11-13.    In  fact,  God  had  often  chastised  them  for 
tlieir  idolatry  (see  Judges  2. 14),  but  it  is  the  curse  of  im- 
piety not  to  perceive  the  hand  of  God  in  calaniities.    vic- 
tuals—ilen  cast  away  the  bread  of  the  soul  for  the  bread 
that  perisheth  (Deuteronomy  8.  3 ;  John  6.  27).    So  Esau 
(Hebrews  12. 10).  18.  They  impute  their  calamities  to  their 
service  of  God,  but  these  are  often  marks  of  His  favour, 
not  of  wrath,  to  do  His  people  good  at  their  latter  end 
(Deuteronomy  8.  16).     19.  3Iake  .  .  .  cakes  to  -worship 
her — Maurek  translates,  "  to  form  her  image."    Crescent- 
shaped  cakes  yvcve  olfered  to  the  moon.     Vulgate  supports 
English  Version,    -ivithout  her  men — The  women  men- 
tioned, t'.  15,  "  a  great  multitude"  hei'e  speak :  we  have  not 
engaged  in  secret  night-orgies  whiclr  might  justly  be  re- 
garded unfavourably  by  our  Jiusba^tds:  our  sacred  rites 
have  been  open,  and  with  their  privity.    They  wish  to 
show  how  unreasonable  it  is  that  Jeremiah  should  oppose 
himself  alone  to  the  act  of  all,  not  merely  women,  but 
men,  also.    The  guilty,  like  these  women,  desire  to  shield 
themselves  under  the  complicity  of  others.     Instead  of 
helping  one  another  towards  heaven,  husbalid  and  wife 
often  ripen  one  another  for  hell.     31.  The  incense  .  .  . 
did  not  tlie  Lord  remember— Jeremiah  owns  that  they 
did  as  they  said,  but  in  retort  asks,  did  not  God  repay 
their  own  evil-doing?  Their  very  land  in  its  present  deso- 
lation attests  this  (v.  22),  as  was  foretold  (ch.  25. 11, 18,  38). 
as.  law— the  moral  precepts,    statutes— the  ceremonial. 
testimonies— the  judicial  (Daniel  9.  11,  12).    35.  Ye  .  .  . 


have   both    spoken  with  .  .  .  mouths,    and   fulftlled 
with  .  .  .  hand— ii-onical  praise.    They  had  pleaded  their 
obligation  to  fulfil  their  vows,  in  excuse  for  their  idolatry. 
He  answers,  no  one  can  accuse  you  of  unsteadiness  as  to 
your   idolatrous  vows ;    but  steadfastness   towards  God 
ought  to  have   prevented  you  from  making,  or,  when 
made,  from  keeping  such  vows,    ye  will  surely  accom- 
plish .  .  .  vov»s— Jeremiah  hereby  gives  them  up  to  their 
own  fatal  obstinacy.     36.  I  have  sworn  —  I,  too  have 
made  a  vow  which  I  will  fulfil.    Since  ye  will  not  hear  me 
speaking  and  warning,  hear  me  swearing,    by  my  great 
name— i.  <?.,  by  myself  (Genesis  22. 16),  the  greatest  by  whom 
God  can  swear  (Hebrews  6.  13,  14).    my  name  sliall  no 
more  be  named— The  Jews,  heretofore,  amidst  all  their 
idolatry,  had  retained  the  form  of  appeal  to  the  name  of 
God  and  the  law,  the  distinctive  glory  of  their  nation; 
God  will  allow  this  no  more  (Ezekiel  20.  39) :  there  shall 
be  none  left  there  to  profane  His  name  thus  any  more. 
37.  watch  over  .  .  .  for  evil  — (Ch.  1.  10;   Ezekiel  7.  6.) 
Tlie  God,  whose  providence  is  ever  solicitously  watching 
over  His  people  for  good,  shall  solicitously,  as  it  were, 
watch  for  their  hurt.    Contrast  ch.  31. 28 ;  32.  41.    38.  small 
number— (iVo^cs,  v.  14,  28;  and  ch.  42. 17;  Isaiah  27. 13) ;  cf. 
"all-consumed"  {v.  27).     A  band  easily  counted,  whereas 
they  were  expecting  to   return   triumphantly  in  large 
numbers,    shall  know — most  of  them  experimentally, 
and  to  their  cost,    v^hose  %vords  .  .  .  mine,  or  theirs — 
Hebrexv,  that  from  me  andthetn.    Jehovah's  words  ate  His 
threats  of  destruction  to  the  Jews;  theirs,  the  assertion 
that  they  expected  all  goods  from  their  gods  {v.  17),  &c. 
"  Mine ;"  by  which  I  predict  ruin  to  them.    "Theirs;"  by 
which  they  give  themselves  free  scope  in  iniquity,    shall 
stand  (Psalm  33.  11.)     39.  this  .  ,  .  sign  unto  you— the 
calamity  of  Pharaoh -hophra  {Note,  v.  30)  shall  be  a  sign  to 
you  that  as  he  shall  fall  before  his  enemy,  so  you  shall 
subsequently  fall  before  Nebuchadnezzar  (Matthew  24.  8). 
[Geotius.]    Calvin  makes  the  "sign"  to  be  simultaneous 
with  the  event  signified,  not  antecedent  to  it,  as  in  Ex- 
odus 3. 12.    The  Jews  believed  Egypt  impregnable,  so  shut 
in  was  it  by  natural  barriers.    The  Jews  being  "  punished 
.  in  this  place"  will  be  a  sign  that  their  view  is  false,  and 
God's  threat  true.    He  calls  it  "  a  sign  wnto  ^/w,"  because 
God's  prediction  is  equivalent  to  the  event,  so  that  they 
ma5'  even  now  take  it  as  a  sign.    When  fulfilled  it  would 
cease  to  be  a  sign  to  them:  for  they  would-be  dead.    30. 
Hophra  —  in   Herodotus  called  Apries.     He   succeeded 
Psammis,  the  successor  of  Pharaoh-necho,  who  was  beaten 
by  Nebuchadnezzar  at  Carchemish,  on  the  Euphrates. 
Amasis  rebelled  against,  and  overcame  him,  in  the  city 
Sais.     them  that  seek  his  life— Herodotus,  in  curious 
accordance  with  this,  records  that  Amasis,  after  treating 
Hophra  well   at  first,  was  instigated,  by  persons  who 
thought  Vaey  could  not  be  safe  unless  he  were  put  to 
death,  to  strangle  him.    "His  enemies"  refer  to  Amasis, 
&c. ;  the  words  are  accurately  chosen,  so  as  not  to  refer  to 
Nebuchadnezzar,  who  is  not  mentioned  till  the  end  of 
the  verse,  and  in  connection  with  Zedekiah  (Ezekiel  20. 
3;  30.  21).    Amasis'  civil  war  with  Hophra  pioneered  the 
way  for  Nebuchadnezzar's  invasion  in  the  tweutj'-third 
year  of  his  reign  (Josephus,  Antiquities,  10. 11). 

CHAPTER  XLV. 
Ver.  1-5.  Jeremiah  comforts  Barttch.  After  the 
completion  ot  the  prophecies  and  histories  appertaining 
to  the  Jewish  people  and  kings,  Jeremiah  subjoins  one 
referring  to  an  individual,  Baruch;  even  as  there  are  sub- 
joined to  the  epistles  of  Paul  addressed  to  churches,  epis- 
tles to  Individuals,  some  of  which  were  prior  in  date  to 
the  former.  Afterwards  follow  the  prophecies  referring 
to  other  nations,  closing  the  book.  [Grotitjs.]  The  date 
of  the  events  here  told  is  eighteen  years  before  the  taking 
of  the  city;  this  chapter  in  point  of  time  follows  ch.  36. 
Baruch  seems  to  have  been  regularly  employed  by  Jere- 
miah to  commit  his  prophecies  to  writing  (ch.  36. 1,  4,  32). 
1.  these  ^vords- his  prophecies  from  the  thirteenth  year 
of  Josiah  to  the  fourth  of  Jehoiaklm.  3.  Thou  didst  say, 
&c.— Jeremiah  does  not  spare  his  disciple,  but  unveils  his 


Jeremiah  Forelellelh  the  Overthrow 


JEREMIAH  XLVI. 


of  the  Egyptians  by  Nebuchadnezzar. 


fault,  viz.,  fear  for  his  life  by  reason  of  tbe  suspicions 
which  he  incurred  in  the  eyes  of  his  countrymen  (cf,  ch. 
36. 17),  as  if  he  was  a  favourer  of  the  Chaldeans  (ch.  43.  3), 
and  instigator  of  Jeremiah ;  also  ingratitude  in  speaking 
of  his  "grief,"  &c.,  whereas  he  ought  to  deem  himself 
highly  blessed  in  being  employed  by  God  to  record  Jere- 
miah's prophecies,  added— rescued  from  the  peril  of  my 
first  writing  (ch.  36.  26).  I  am  again  involved  in  a  similar 
peril.  He  upbraids  God  as  dealing  harshly  with  him.  I 
faiuited— rather,  I  am  weary,  no  rest— no  quiet  resting- 
place.  4.  that  which  I  liave  huilt  .  .  .  planted  I  will 
pluck  up— (Isaiah  5.  5.)  This  whole  nation  (the  Jews) 
which  I  founded  and  planted  with  such  extraordinary 
care  and  favour,  I  will  overthrow.  5.  seekest  thou  great 
things  for  tliyself— thou  art  over-fastidious  and  self- 
seeking.  When  my  own  peculiar  people,  a  "whole" 
nation  (v.  4),  and  the  temple,  are  being  given  to  ruin,  dost 
thou  expect  to  be  exempt  from  all  hardship  ?  Baruch  had 
raised  his  expectations  too  high  in  this  world,  and  this 
made  his  distresses  harder  to  be  borne.  The  frowns  of 
the  world  would  not  disquiet  us,  if  we  did  not  so  eagerly 
covet  its  smiles.  What  folly  to  seek  great  thijigs  for  our- 
selves here,  where  every  thing  is  little,  and  nothing  cer- 
tain! all  flesh— the  whole  Jewish  nation  and  even 
foreign  peoples  (ch.  25,  26).  hut  thy  life  ,  .  .  for  a  prey- 
esteem  it  enough  at  such  a  general  crisis  that  thy  life 
shall  be  granted  thee.  Be  content  with  this  boon  of  life 
which  I  will  rescue  from  imminent  death,  even  as  when 
all  things  are  given  up  to  plunder,  if  one  escape  with 
aught,  he  has  a  something  saved  as  his  "prey"  (cli.  21.  9). 
It  is  striking  how  Jeremiah,  who  once  used  such  com- 
plaining language  himself,  is  enabled  now  to  minister 
the  counsel  requisite  for  Baruch  Avhen  falling  into  the 
same  sin  (ch.  12.1-5;  15.10-18).  This  is  part  of  God's  de- 
sign in  suflfering  His  servants  to  be  tempted,  that  their 
temptations  may  adapt  them  for  ministering  to  their 
fellow-servants  when  tempted. 

CHAPTEE    XLVI. 

Ver.  1-28.  The  Prophecies,  Chapters  46.-52.,  refer 
TO  Foreign  Peoples.  He  begins  with  Egypt,  being  the 
country  to  which  he  had  been  removed.  Chapter  46.  con- 
tains two  prophecies  concerning  it;  the  discomfiture  of 
Pharaoh-necho  at  Carchemish  by  Nebuchadnezzar,  and 
the  long  subsequent  conquest  of  Egypt  by  the  same  king ; 
also  the  preservation  of  the  Jews  {v.  27,  28).  1.  General 
heading  of  the  next  six  chapters  of  prophecies  concerning 
the  Gentiles;  the  prophecies  are  arranged  according  to 
nations,  not  by  the  dates.  3.  Inscription  of  the  first  proph- 
ecy. Pliaraoh-necho— he,  when  going  against  Carche- 
mish (Cercusium,  near  the  Euphrates),  encountered 
Josiah,  king  of  Judah  (the  ally  of  Asisyria),  at  Megiddo, 
and  slew  him  there  (2  Kings  23.  29 ;  2  Chronicles  35.  20-24) ; 
but  was  four  years  subsequently  overcome  at  Carchemish, 
by  Nebuchadnezzar,  as  is  foretold  here;  and  lost  all  the 
territory  which  had  been  subject  to  the  Pharaohs  west 
of  the  Euphrates,  and  between  it  and  the  Nile.  The  pre- 
diction would  mitigate  the  Jews'  gi-ief  for  Josiah,  and 
show  his  death  was  not  to  be  unavenged  (2  Kings  24.  7). 
He  is  famed  as  having  fitted  out  a  fleet  of  discovery  from 
the  Red  Sea,  which  doubled  the  Cape  of  Good  Hope,  and 
returned  to  Egypt  by  the  Mediterranean.  3.  Derisive 
Bummons  to  battle.  With  all  your  mighty  preparation 
for  the  invasion  of  Nebuchadnezzar,  when  ye  come  to 
the  encounter  ye  shall  be  "  dismayed"  (v.  5).  Your  mighty 
.  threats  shall  end  in  nothing,  buckler— smaller,  and 
carried  by  the  light-armed  cavalry,  shield— of  larger 
Bize,  and  carried  by  tlie  heavily-armed  infantry.  4. 
Harness  the  horses — viz.,  to  the  war-cliariots,  for  which 
Egypt  was  famed  (Exodus  14.  7;  15.  4).  get  up,  ye  horse- 
men—j/ei  up  into  the  chariots.  Maurer,  because  of  the 
parallel  "horses,"  translates,  "Mount  the  steeds."  But  it 
is  rather  describing  the  successive  steps  in  equipping  the 
war-chariots ;  first  harness  the  horses  to  them,  then  let 
the  horsemen  mount  them,  hrigandines — cuirasses,  or 
coats  of  mail.  5.  {Note,  v.  3.)  The  language  of  astonish- 
ment, that  an  army  so  well  equipped  should  be  driven 
550 


back  in  "dismay."  The  prophet  sees  this  in  prophetic 
vision,  fled  tk.jta.cz— lit.,  fled  a  flight,  i.  e.,  flee  precipitately. 
look  not  back— they  do  not  even  dare  to  look  back  at 
their  pursuers.  6.  Let  not — equivalent  to  the  strongest 
negation.  Let  not  any  of  the  Egyptian  warriors  think  to 
escape  by  siviftness  or  by  might,  torard  the  north — i.  e., 
in  respect  to  Egypt  or  Judea.  In  the  northward  region, 
by  the  Euphrates  (see  v.  2).  T.  as  a  flood— (Ch.  47.  2; 
Isaiah  8.  7,  8;  Daniel  11.  22.)  The  figure  is  appropriate  in 
addressing  Egyptians,  as  the  Nile,  their  great  river,  yearly 
overspreads  their  lands  with  a  turbid,  muddy  flood.  So 
their  army,  swelling  with  arrogance,  shall  overspread  the 
region  south  of  Euphrates;  but  it,  like  the  Nile,  shall 
retreat  as  fast  as  it  advanced.  8.  Answer  to  the  question 
in  V.  7.  viraters  .  .  .  moved  like  the  rivers — the  rise  of 
the  Nile  is  gentle;  but  at  the  mouth  it,  unlike  most  rivers, 
is  much  agitated,  owing  to  the  sandbanks  impeding  Its 
course,  and  so  it  rushes  into  the  sea  like  a  cataract.  9. 
Ironical  exhortation,  as  in  v.  3.  The  Egyptians,  owing  to 
the.heat  of  their  climate  and  abstinence  from  animal  food, 
were  ph5'sic^lly  weak,  and  therefore  employed  mercenary 
soldiers.  Ethiopians  —  Hebrew,  Cush;  Abyssinia  and 
Nubia.  Libyans— P/ai<,  Mauritania,  west  of  Egypt  (of. 
Genesis  10.  6).  sliield— the  Libyans  borrowed  from  Egypt 
the  use  of  the  long  shield  extending  to  the  feet.  (Xeno- 
PHON,  Cyr.,  6.  and  7.)  Lydians— not  the  Lydians  west  of 
Asia  Minor  (Genesis  10.22;  Ezekiel  30.  5),  but  ihe  Ludim, 
an  African  nation  descended  from  Egypt  (Mizraim)  (Gen- 
esis 10.  13;  Ezekiel  30.  5;  Nahum  3.  9).  handle  and  bend 
the  bo-jv- the  employment  of  tivo  verbs  expresses  the 
manner  of  bending  the  bow,  viz.,  the  foot  being  pressed 
on  the  centre,  and  the  hands  holding  the  ends  of  it.  10. 
vengeance— for  the  slaughter  of  Josiah  (2  Kings  23.  29). 
s-tvord  shall  devour  .  .  .  be  .  .  .  drunk- poetical  per- 
sonification (Deuteronomy  32.  42).  a  sacrifice— (Isaiah  3t. 
6;  Ezekiel  39.  17.)  The  slaughter  of  the  Egyptians  is  rep- 
resented as  a  sacrifice  to  satiate  His  righteous  vengeance. 
11.  Gllead  .  .  .  balm— (iVoie,  ch.  8.  22) ;  viz.,  for  curing  the 
wounds ;  but  no  medicine  will  avail,  so  desperate  shall  be 
the  slaughter,  virgin— Egypt  is  so  called  on  account  of 
her  effeminate  luxury,  and  as  having  never  yet  been 
brought  under  foreign  yoke,  thou  shalt  not  be  cured — 
lit.,  there  shall  be  no  cure  for  thee  (ch.  30. 13;  Ezekiel  30.  21). 
Not  that  the  kingdom  of  Egypt  should  cease  to  exist,  but 
it  should  not  recover  its  former  strength;  the  blow 
should  be  irretrievable.  13.  mighty  .  .  .  stumbled 
against .  .  .  mighty  .  .  .  fallen  both  together — their  very 
multitude  shall  prove  an  impediment  in  their  confused 
flight,  one  treading  on  the  other.  13,  &c.  Prophecy  of  the 
invasion  of  Egypt  by  Nebuchadnezzar,  which  took  place 
sixteen  years  after  the  taking  of  Jerusalem.  Having 
spent  thirteen  years  in  the  siege  of  Tyre,  and  having  ob- 
tained nothing  for  his  pains,  he  is  promised  by  God  Egypt 
for  his  reward  in  humbling  Tyre  (Ezekiel  29. 17-20;  30.; 
31).  The  intestine  commotions  between  Amasis  and  Pha- 
raoh-hophra  prepared  his  way  (cf.  Isaiah  19. 1,  &c..  Notes). 
14.  Declare  .  .  .  publish — as  if  giving  sentence  froni  a 
tribunal.  Migdol  .  .  .  Noph  .  .  .  Talipanlies — east, 
south,  and  nortli.  He  mentions  the  three  other  quarters, 
but  omits  the  west,  because  the  Chaldeans  did  not  ad- 
vance thither.  These  cities,  too,  were  the  best  known  to 
the  Jews,  as  being  in  their  direction,  sword  shall  de- 
vour round  about  thee — viz.,  the  Syrians,  Jews,  Moab- 
ites,  and  Ammonites  (Note,  ch.  48. 1).  The  exliortation  is 
ironical,  as  v.  4,  10,  15.  thy  valiant  men— MSS.,  Ihe 
LXX.,  and  Vulgate  read,  "thy  valiant  one,"  Apis,  the 
bull-shaped  Egyptian  idol  worshipped  at  Noph  or  Mem- 
phis. The  contrast  thus  is  between  the  palpable  impo- 
tence of  the  idol  and  the  might  attributed  to  It  by  the  wor- 
shippers. The  Hebrew  term,  strong,  or  valiant,  is  applied 
to  bulls  (Psalm  22. 12).  Cambyses  in  his  invasion  of  Egypt 
destroyed  the  sacred  bull,  drive  them— (Cf.  v.  5.)  The 
Hebrew  word  is  used  of  a  sweeping  rain  (Proverbs  28.  3). 
16.  He — Jehovah,  made  many  to  fall— ft*.,  muUixiUea 
the/aller,i.e.,falle)-s.  one  fell  upon  another— (F.  6,  12); 
even  before  the  enemy  strikes  them  (Leviticus  26. 37).  let 
us  go  again  to  our  o-xvtn  people — the  language  of  the  con- 
federates and  mercenaries,  exhorting  one  another  to  do- 


Jut  ad  its  Com  for  led. 


JEREMIAH  XLVII,  XLVIII. 


Prophecy  against  the  Philistines. 


sert  tho  ELO'Ptian  standard,  and  return  to  their  respective 
homes  (ti.  9,  21).    from  tlie  oppressing  sword— from  the 
cruel  sword,  viz.,  of  the  Chaldeans  (cf.  ch.  25. 3S).    17.  tUere 
—in  their  own  country  severally,  the  foreign  soldiers  (v. 
16)  cry,  "  Pharaoh  is,"  &c.   but  a  noise — He  threatens  great 
things,  but  when  the  need  arises.  He  does  nothing;  Hia 
threats  are  mere  noise  (cf.  1  Corinthians  13. 1).    Matjrer 
translates,  "  is  ruined,'"  lit.  (in  appropriate  abruptness  of 
language),  "Pharaoh,  king,  &c.,  ruin."    The  context  fa- 
vours English  Version,  His  vauntings  of  what  he  would  do 
when  the  time  of  battle  should  come  have  proved  to  be 
empty  sounds ;  he  hath  passed  the  time  appointed  (viz.,  for  bat- 
tle with  the  Chaldeans).    18.  As  the  mountains  Tabor  and 
Carmel  tower  high  above  the  other  hills  of  Palestine,  so 
Nebuchadnezzar  (t".  26)  when  he  comes  shall  prove  himself 
superior  to  all  his  foes.    Carmel  forms  a  bold  promontory 
jutting  out  into  the  Mediterranean.    Tabor  is  the  higher 
of  the  two;  therefore  it  is  said  to  be  "among  the  moun- 
tains;'" and  Carmel  "  by  the  sea."    tlie  king^  .  .  .  Lord  of 
hosts— (Ch.  48. 15).    In  contrast  to  "  Pliaraoh  king  of  Egypt 
.  .  .  but  a  noise"  (v.  17).    God  the  true  King,  the  Lord  of 
hosts,  shall  cause  Nebuchadnezzar  to  come.   "Whereas  Pha- 
raoh shall  not  come  to  battle  at  the  time  appointed,  not- 
withstanding his  boasts,  Nebucliadnezzar  shall  come  ac- 
cording to  the  prediction  of  the  King,  who  has  all  hosts  in 
His  power,  however  ye  Egyptians  may  despise  the  pre- 
diction.   19.  furnlsU  tiiysclf— lit.,  make  fw  thyself  vessels 
(via.,  to  contain  food  and  other  necessaries  for  the  journey) 
for  captivity,    daiigliter— so  in  t'.  11.    dvvelliugln  Egypt 
— i.  <?.,  the  inhabitants  of  Egypt,  the  Egyptians,  represented 
as  the  duitghtcr  of  Egypt  (ch.  48. 18 ;  2  Kings  19.  21).    "  Dwell- 
ing" implies  that  they  thought  themselves  to  be  securely 
fixed  in  their  habitations,  beyond  the  reach  of  invasion. 
ao.  lieifer- wanton,  like  a  fat  untamed  heifer  (Hosea  10. 
11).    Appropriate  to  Egypt,  where  Apis  was  worshipped 
under  the  form  of  a  fair  bull  marked  with  spots,  destrnc- 
tion— J.  e.,  a  destroyer:  Nebuchadnezzar.     Vulgate  trans- 
lates, ''a  goader,"  answering  to  the  metaphor,  "one  who 
will  goad  the  heifer"  and  tame  her.    The  Arabic  idiom  fa- 
vours this.    [ROSENMULLER.]    cometli  .  .  .  cometli— the 
repetition  implies,  it  cometli  surely  and  quickly  (Psalm  96. 
13).    out  of  the  north— (iYo<e,  ch.  1.  14 ;  47.  2).    21.  T)-ans- 
late,  "Also  her  hired  men   (mercenary  soldiers,  r.  9, 16), 
who  are  in  the  midst  of  her  like  fatted  bullocks,  even  they 
also  are  turned  back,"  i.  e.,  shall  tuin  their  backs  to  flee. 
The  same  image,  "heifer  .  .  .  bullocks"  (v.  20,  21),  is  ap- 
plied to  ]{:g\'pt's  foreign  mercenaries,  as  to  herself.    Pam- 
pered with  the  luxuries  of  Egypt,  they  become  as  enervated 
for  Ijattle  as  the  natives  themselves,     aa.   The  cry  of 
Egypt  when  invaded  shall  be  like  the  hissing  of  a  serpent 
roused  by  the  ^'oodcutters  from  its  lair.    No  longer  shall 
she  loudly  roar  like  a  heifer,  but  with  a  low  murmur  of 
fear,  as  a  serpent  hissing,    -with  axes— the  Scythian  mode 
of  armour.    The  Chaldeans  shall  come  with  such  confi- 
dence as  if  not  about  to  have  to  fight  with  soldiers,  but 
merely  to  cut  down  trees  offering  no  resistance.    33.  her 
forest— (Isaiah  10.  31.)    though  it  cannot  he  searched — 
They  cut  down  her  forest,  dense  and  unsearchable  (Job  5. 
9;  9.  10;  36.  26)  as  it  may  seem:  referring  to  the  thickly-set 
cities  of  Egypt,  which  were  at  that  time  a  thousand  and 
twenty.    The  Hebrew  particle    is   properly,  for,  because, 
because— the  reason  why  the  Chaldeans  shall  be  able  to 
cut  down-so  dense  a  forest  of  cities  as  Egypt:  they  them- 
Bclvcs  are  countless  in  numbers,    grasshoppers — locusts 
(.ludges  0.  5).    35.  multitude— iyebrew,  "Amon"  (Nahum 
?.  8,  Margin,  "No-Ammon"),  the  same  as  Thebes  or  Dios- 
polis  in  Upper  Egypt,  where  Jupiter  Animon  had  his 
famous  temple.    In  English  Vei'sion,  "  multitude"  answers 
to"populous  No"  (Nahum  3.8;  and  Ezekiel  30.15).    The 
reference  to  "their  gods"  which  follows,  makes  the  trans- 
lation more  likely,  "Ammon  of  No,"  t.  e..  No  and  her  idol 
Ammon ;  so  the  Chaldee  Version.    So  called  either  from 
fla7n,  the  son  of  Noah ;    or,  Uie  nourisher,  as  the  word 
means,    their  kings— the  kings  of  the  nations  In  league 
with  Egypt.    36.  after««-ard  .  .  .  Inhabited — underCyrus 
forty  years  after  the  conquest  of  Egypt  by  Nebuchadnez- 
zar, it  threw  olT  the  Babylonian  yoke,  but  has  never  re- 
gained its  former  prowess  (v.  11 ;  Ezekiel  29. 11-15).    3T,  38. 


Repeated  from  ch.  30. 10, 11.  When  the  Church  [and  literal 
Israel]  might  seem  utterly  consumed,  there  still  remains 
hidden  hope,  because  God  as  it  were  raiser  his  people 
from  the  dead  (Romans  11. 15).  Whereas  the  godless  "  na- 
tions" are  consumed  even  though  they  survive,  as  the 
Egyptians  after  their  overthrow ;  because  they  are  radi- 
cally accursed  and  doomed.    [Calvin.] 

CHAPTER    XLVII. 
Ver.  1-7.    Prophecy  against  the  Philistines.     1. 
Pharaoh-necho  probably  smote  Gaza  on  his  return  after 
defeating  Josiah  at  Megiddo  (2  Chronicles  35.  20).    [Gko- 
Tius.]    Or,  Pharaoh-hophra  (ch.  ,37. 5, 7)  is  intended :  proba- 
bly on  his  return  from  his  fruitless  attempt  to  save  Jeru- 
salem from  the  Chaldeans,  he  smote  Gaza  in  order  that 
his  expedition  might  not  be  thought  altogether  in  vain 
[Calvin]   (Amos  1.  6,  7).     3.  waters— (Isaiah  8.  7.)     The 
Chaldeans  from  the  north  are  compared  to  the  overwhelm- 
ing waters  of  their  own  Euphrates.    The  smiting  of  Gaza 
was  to  be  only  the  prelude  of  a  greater  disaster  to  the 
Philistines.     Nebuzaradan   was   left    by   Nebuchadnez- 
zar, after  he  had  taken  Jerusalem,  to  subdue  the  rest 
of  the  adjoining  cities  and  country.     3.   (Cf.  ch.  4.  29.) 
fathers   .   .   .   not   look   back   to  .   .   .  children— each 
shall  think  only  of  his  own  safety,  not  even  the  fathers 
regarding  their  own  children.    So  desperate  shall  be  the 
calamity,  that  men  shall  divest  themselves  of  the  natural 
aflTections.    for  feebleness  of  hands — the  hands,  the  prin- 
cipal instrument  of  action,  shall  have  lost  all  power; 
their  whole  hope  shall  be  in  their  feet.    4.  every  helper — 
The  Philistines,  being  neighbours  to  the  Phcenieians  of 
Tyre  and  Sidon,  would  naturally  make  common  cause 
with  them  in  the  case  of  invasion.    These  cities  would 
have  no  helper  left  when  the  Philistines  should  be  de- 
stroyed.   Caphtor— the  Caphtorim  and  Philistines  both 
came  from  Mizraim  (Genesis  10.13,14).    The  Philistines 
are  said  to  have  been  delivered  by  God  from  Caphtor 
(Amos  9. 7).    Perhaps  before  the  time  of  Moses  they  dwelt 
near  and  were  subjugated  by  the  Caphtorim  (Deuteron- 
omy 2. 23),  and  subsequently  delivered.    "Tlie  remnant" 
means  here  those  still  left  after  the  Egyptians  had  at- 
tacked Gaza  and  Palestine;  or  rather  those  left  of  the 
Caphtorim  after  the  Chaldeans  had  attacked  them  pre- 
vious to  their  attack  on  the  Philistines.    Some  identify 
Caphtor  with  Cappadocia ;  Gesbnius,  with  Crete  (Ezekiel 
25. 16,  Cherethims) ;    Kitto,  Cyprus.     Between  Palestine 
and  Idumea  there  was  a  city  Caparorsa;  and  their  close 
connection  with  Palestine  on  the  one  hand,  and  Egypt 
(Mizraim,  Genesis  10. 13, 14)  on  the  otlier  hand,  makes  this 
locality  the  most  likely.    3.  Baldness  .  .  .  cut  thyself— 
Palestine  is  represented  as  a  female  who  has  torn  oflf  her 
hair  and  cut  her  flesh,  the  heathenish  (Leviticus  19.28) 
token  of  mourning  (ch.  48.  37).     their  valley— the  long 
strip  of  low  plain  occupied  by  the  Philistines  along  the 
Mediterranean,  west  of  the  mountains  of  Judea.    LXX. 
read  Anakim,  the  remains  of  whom  were  settled  in  those 
regions  (Numbers  13. 28).    Joshua  dislodged  them,  so  that 
none  were  left  but  in  Gaza,  Gath,  and  Ashdod  (Joshua  11. 
21,22).     But  the  parallel  (v.  7),  "Ashkelon  .  .  .  the  sea- 
shore," establislies  English  Version  here,  "Ashkelon  .  .  . 
their  valley."    6.  Jeremiah,  in  the  person  of  the  Philis- 
tines afflicting  themselves  (v.  5),  apostrophizes  the  sword 
of  the  Lord,  entreating   mercy  (cf.  Deuteronomy  32.41; 
Ezekiel  21. 3-5,  9,  10).    Put  up  thyself— i/eftrew,  "  Gather 
thyself,"  t.  e..  Retire  or  Return.    7.  Jeremiah,  from  ad- 
dressing the  sword  in  the  second  person,  turns  to  his 
hearers  and  speaks  of  it  in  the  third  person.    Lord  .  .  . 
given  It  a  charge — (Ezekiel  14. 17.)    the  sea-shore— the 
strip  of  land  between  the  mountains  and  Mediterranean, 
held  by  the  Philistines:  "their  valley"  (iVo<<?,  f.  5).    there 
hath  he  appointed  It— (Mieah  6.9.)    There   liath   Ho 
ordered  it  to  rage. 

CHAPTER   XLVIII. 

Ver.  1-17.    Prophecy  against  Moab.    It  liad  taken 

part  with  the  Chaldeans  against  Judea  (2  Kings  24.2). 

551 


r/te  Judgment  of  Moab, 


JEREMIAH  XLVIII. 


for  their  Contempt  of  God. 


Fulfilled  by  Nebuchadnezzar  Ave  years  after  the  destruc- 
tion of  Jerusalem,  when  also  he  attacked  Egypt  (ch.  43. 
8-13)  and  Aramon  (ch.  49. 1-6).  [Josephus,  Antiquities,  10. 
9,  7.]  Jeremiah  in  this  prophecy  uses  that  of  Isaiah  15.  IC, 
amplifying  and  adapting'it  to  his  purpose  under  inspira- 
tion, at  the  same  time  confirming  its  Divine  authority. 
Isaiali,  however,  in  his  prophecy  refers  to  the  devastation 
of  Moab  by  the  Assyrian  king.  Shalmaneser ;  Jeremiah 
refers  to  that  by  Nebuchadnezzar.  1.  Nebo— A  mountain 
and  town  of  Moab;  its  meaning  is  "that  which  fructi- 
fies." liiriatliaim— A  ci  ty  of  Moab,  consisting  of  tivo  cities, 
as  the  word  means ;  originally  held  by  the  Emira  (Genesis 
14. 5).  Misgab — meaning  elevation.  It  lay  on  an  elevation. 
3.  no  more  praise— (Isaiah  16. 14.)  in  HesHbon— The  foe 
having  taken  Heshbon,  the  chief  city  of  Moab  (v.  4-5),  in 
it  devise  evil  against  Moab  ("  it")  saying.  Come,  <fec.  Hesh- 
bon was  midway  between  the  rivers  Arnon  and  Jabbok; 
it  was  the  residence  of  Sihon,  king  of  the  Amorites,  and 
afterwards  a  Levitical  city  in  Gad  (Numbers  21. 26).  There 
is  a  play  of  words  in  the  Hebrew,  "Heshbon,  Hashbu." 
Heshbon  means  a  place  of  devising  or  counsel.  The  city, 
heretofore  called  the  seat  of  counsel,  shall  find  other  coun- 
sellm-s,  viz.,  those  who  devise  its  destruction,  tlion  slialt 
be  cut  clown  .  .  .  aiaclmen— Rather,  by  a  play  of  words 
on  the  meaning  of  madmen'(silence).  Thou  shall  be  brought 
to  silence,  so  as  well  to  deserve  thy  name  (Isaiah  15. 1). 
Thou  Shalt  not  dare  to  utter  a  sound.  3.  Horonaim— 
the  same  as  the  city  Avara,  mentioned  by  Ptolemy.  The 
word  means  the  double  caves  (Neheraiah  2. 10;  Isaiah  15.5). 
4r.  little  ones  .  .  .  cry— heightening  the  distress  of  the 
scene.  Tlie  foe  do  not  spare  even  infants.  5.  going  up 
of  Liuliitli  .  .  .  going  clo>vn  of  Horonaim— Horonaim 
lay  in  a  plain,  Luliith  on  a  height.  To  the  latter,  there- 
fore, the  Moabites  would  flee  with  "continual  weeping," 
as  a  place  of  safety  from  the  Chaldeans.  Lit.,  Weeping 
shall  go  up  upon  weeping.  6.  They  exhort  one  another  to 
flee,  lieathi— or  the  juniper  (see  Note,  ch.  17. 6).  Matjrer 
translates,  "Be  like  one  naked  in  the  wilderness."  But 
the  sense  is.  Live  in  the  wilderness  like  the  heath,  or  juniper ; 
do  not  "  trust  in"  walls  (v.  7).  [Grotius.]  (Cf.  Matthew  24. 
16-18.)  7.  tliy  wovks  — viz.,  fortifications  built  by  thy 
work.  Moab  was  famous  for  its  fortresses  (v.  18).  The 
antithesis  is  to  v.  6,  "Be  ...  in  the  wilderness,"  where 
there  are  no  fortified  cities,  thou  .  .  .  also— like  the  rest 
of  the  surrounding  peoples,  Judah,  &c.  CUemoslx— tlie 
tutelary  god  of  Moab  (Numbers  21.29;  Judges  11.24;  1 
Kings  11.7;  2  Kings  2:3.13).  When  a  people  was  van- 
quished, their  gods  also  were  taken  away  by  the  victors 
(ch.  43. 12).  8,  the  valley  .  .  .  shall  i>erisl»— z.  e.,  those 
dwelling  in  the  valley.  9.  Give  Avings,  <fcc.— (Psalm  55.  6.) 
Unless  it  get  wings,  it  cannot  escape  the  foe.  "Wings," 
the  Hebrew  root  meaning  is  a  flower  (Job  14.  2),  so  the 
flower-like  plumage  of  a  bird.  10.  worU  of .  .  .  liord— 
the  divinely-appointed  utter  devastation  of  Moab.  To 
represent  how  entirely  this  is  God's  will,  a  curse  is  pro- 
nounced on  the  Chaldeans,  the  instrument,  if  they  do  it 
negligently  {Margin)  or  by  halves  (Judges  5.23);  cf.  Saul's 
sin  as  to  Amalek  (1  Samuel  15. 3, 9),  and  Ahab's  as  to  Syria 
(1  Kings  20.  42).  11.  settled  on  .  .  ,  lees— (iVote,  Isaiah  2.5. 
6;  Zephaniah  1. 12).  As  wine  left  to  settle  on  its  own  lees 
retains  its  flavour  and  strength,  which  it  would  lose  by 
being  poured  from  one  vessel  into  another,  so  Moab, 
owing  to  its  never  having  been  dislodged  from  its  settle- 
ments, retains  its  pride  of  strength  unimpaired,  emptied 
from  vessel,  &c.— to  make  it  fit  for  use,  it  used  to  be  fil- 
tered from  vessel  to  vessel,  scent— retaining  the  image. 
The  bouquet  or  perfume  of  the  wine.  13.  wanderers — 
Rather,  pourers  out,  retaining  the  image  of  v.  11,  i.  e.,  the 
Chaldeans  who  shall  remove  Moab  from  his  settlements, 
as  men  pour  wine  from  ofi"  the  lees  into  other  vessels. 
"  His  vessels"  are  the  cities  of  Moab ;  the  broken  "  bottles" 
the  men  slain.  [Grotitts.]  The  Hebretv  and  the  kindred 
Arabic  word  means,  to  turn  on  one  side,  so  as  to  empty  a 
vessel.  [Matjrer.]  13.  auhamed— have  the  shame  of 
disappointment  as  to  the  nopes  they  entertained  of  aid 
from  Chemosh,  their  idol.  Beth-el— (1  Kings  12.  27,  29)— 
i.  c,  the  golden  calf  set  up  tnere  by  Jeroboam.  15.  gone 
up  .  .  .  gone  do%vn— in  antuhesla.  out  of  her  cities— 
552 


Rather,  "  Moab  .  .  ,  and  her  cities  are  gone  up,"  viz.,  pasM 
away  in  the  ascending  smoke  of  their  conflagration 
(Joshua  8. 20,  21 ;  Judges  20. 40).  When  this  took  place, 
the  young  warriors  would  go  down  from  the  burning 
citadels  only  to  meet  their  own  slaughter.  [Grotius.] 
English  Version  is  somewhat  favoured  by  the  fact  that 
"gone  out"  is  «mfifMtor,  and  cities  plural.  Tlie  antithesis 
favours  Grotius.  10.  near— to  the  prophet's  eye,  though 
probably  twenty-three  years  elapsed  between  the  utter- 
ance of  the  prophecy  in  the  fourth  year  of  Jehoiakim  (2 
Kings  24. 2)  and  its  fulfilment  in  the  fifth  year  of  Nebu- 
chadnezzar. 17.  bemoan^— not  that  Moab  deserves  pity, 
but  this  mode  of  expression  pictures  more  vividly  the 
grievousness  of  Moab's  calamities,  all  ye  that  hnotv 
his  name— those  at  a  greater  distance  whom  the  fame  of 
Moab's  "  name"  had  reached,  as  distinguished  from  those 
"about  him,"  i.  e.,  near,  strong  staff.  .  .  rod — Moab  is 
so  called  as  striking  terror  into  and  oppressing  other 
peoples  (Isaiah  9.4;  14.4,5);  also  because  of  its  dignity 
and  power  (Psalm  110.2;  Zechariah  11.7).  18.  (Isaiah 
47. 1.)  dost  inhabit — now  so  securely  settled  as  if  in  a 
lasting  habitation,  tliirst — Dibon,  being  situated  on 
the  Arnon,  abounded  in  water  (Isaiah  15.  9).  In  sad  con- 
trast with  this,  and  with  her  "glory" in  general,  she  shall 
be  reduced  not  only  to  sliame,  but  to  the  want  of  tlie  com- 
monest necessaries  ("thirst")  in  the  arid  wilderness  (v. 6). 
19.  Aroer— on  the  north  bank  of  the  Arnon,  a  city  of 
Ammon  (Deuteronomy  2.  36;  3.12).  As  it  was  on  "the 
way"  of  the  Moabites  who  fled  into  the  desert,  its  inhab- 
itants "  ask"  what  is  the  occasion  of  Moab's  flight,  and  so 
learn  the  lot  that  awaits  themselves  (cf.  1  Samuel  4. 13, 16). 

30.  Answer  of  tlie  flying  Moabites  to  the  Ammonite  in- 
quirers (v.  19 ;  Isaiah  16.  2).  He  enumerates  the  Moabite 
cities  at  length,  as  it  seemed  so  incredible  that  all  should 
be  so  utterly  ruined.  Many  of  them  were  assigned  to  the 
Levites,  whilst  Israel  stood,  in  Arnon— the  north  bound- 
ary between  Moab  and  Ammon  (v.  19;   Numbers  21. 13). 

31.  plain — {v.  8.)  Not  only  the  mountainous  regions,  but 
also  the  plain,  shall  be  wasted.  Holon— (Cf.  Joshua  15. 51.) 
Jahazah— (Numbers  21.23;  Isaiah  15.4.)  MephaAtli  — 
(Joshua  13. 18 ;  21.  37.)  33.  Beth-diblathaim— t/ie  house  of 
Diblathaim:  "  Almon-diblathaim"  (Numbers 33. 46) ;  "Dib- 
lath"  (Ezekiel  6. 13).  Not  far  from  Mount  Nebo  (Numbers 
33.46,47).  33.  Beth-gamnl — meaning  the  city  of  camels. 
Betli-meon — the  house  of  habitation.  Jieth-baal-meoJi(Joshvia 
13. 17).  Now  its  ruins  are  called  Miun.  34.  Kerloth— 
(Joshua  15.  25;  Amos  2.  2).  Bozrah — See  Note,  Isaiah  34.  6. 
At  one  time  under  the  dominion  of  Edom,  though  belong- 
ing originally  to  Moab  (Genesis  36. 33 ;  Isaiah  63. 1).  Others 
think  the  Bozrah  in  Edom  distinct  from  that  of  Moab. 
"  Bezer"  (Joshua  21.  36).  35.  hoi-n — the  embiem  of  strength 
and  sovereignty:  it  is  the  horned  animal's  means  of  of- 
fence and  defence  (Psalm  75.  5,  10 ;  Lamentations  2.  3). 
36.  drunken— (iVote,  ch.  13.  12;  25.  17.)  Intoxicated  with 
the  cup  of  Divine  wrath,  so  as  to  be  in  helpless  distrac- 
tion, magnified  .  .  .  against  .  .  .  Lcord — boasted  arro- 
gantly against  God's  people,  that  whereas  Israel  was  fallen, 
Moab  remained  flourishing,  wallow  in  . . .  vomit — Fol- 
lowing up  the  image  of  a  drunken  man,  i.  e.,  shall  be  so 
afflicted  by  God's  wi'ath  as  to  disgorge  all  his  past  pride, 
riches,  and  vain-glory,  and  fall  in  his  shameful  abase- 
ment, he  also  .  .  .  derision— he  in  his  disaster  shall  be 
an  object  of  derision  to  us,  as  we  in  ours  have  been  to  him 
(v.  27).  Retribution  in  kind.  37.  (Zephaniah  2.  8.)  a  de- 
rision— The  Hebrew  has  the  article:  referring  to  v.  26, 
"Was  not  Israel  {the  ivhole  nation)  tJte  object  of  derision 
to  thee?"  Therefore  as  formerly  for  its  exultation  over 
the  calamity  (2  Kings  17. 6)  of  the  ten  tribes  under  the  As- 
syrian Shalmaneser  (Isaiah  15. 16),  so  now  for  its  exulta- 
tion over  the  fall  of  Judah,  under  the  Chaldean  Nebuchad- 
nezzar, Moab  is  to  sufl'er.  God  takes  up  His  people's  cause 
as  His  own  (Obadiah  18-13).  was  he  .  .  .  among  thieves 
— (Ch.  2.  26.)  Proverbial.  What  did  Israel  do  to  deserve 
such  derision  ?  Was  he  detected  in  theft,  that  thou  didst  so 
exult  over  him  in  speaking  of  himf  Though  guilty  beforo 
God,  Israel  was  guiltless  towards  thee,  since— since  ever 
thou  didst  begin  speaking  of  him.  skippedst  for  joy— at 
Israel's  calamity  [Calvin] ;    or,  "thou  didst  sJuike  thff 


The  Restoration  of  Moab. 


JEREMIAH  XLIX. 


Judgments  upon  Ammon,  Idutnea,  e^a. 


head"  in   "derision."  [Maurer.]    38.  Doves  often  have 
their  nests  in  the  "sides"  of  caverns.    No  longer  slmlt 
thou  have  cities  to  shelter  thee :  thou  shall  have  to  flee  for 
Bheller  to  caves  and  deserts  (Psaltn  5.5.  (j,  8;  Song  of  Solo- 
mon 2.  U).     39.  pride— {Isaiah  IG.  6,  7.)     Moab    was   the 
trumpeter  of  his  own  fame.    Jeremiah  adds  "loftiness 
and  arrogaucy"  to  Isaiah's  picture,  so  that  Moab  had  not 
only  not  been  bettered  by  the  chastisement  previously 
endured   as   foretold    by  Isaiah,  but   had  even  become 
worse ;   so  that  his  guilt,  and  therefore  his  sentence  of 
punishment,  are  increased  now.    Six  times  Moab's  pride 
(or  the  synonyms)  are  mentioned,  to  show  the  exceeding 
hatefulness  of  his  sin.    30. 1  kiioiv— Moab's  "  proud  arro- 
gancy"  (r.  29)  or  "wrath,"  against  my  people,  is  not  un- 
known to  me.    it  shall  not  be  so— the  result  shall  not  be 
so  as  he  thinks:  his  lies  shall  not  so  eifecJ  what  he  aims  at 
by  them.    Calvin  translates,  "  his  lies  are  not  right  (i.  e., 
his  vauntiugs  are  vain,  because  Qod  will  not  give  them 
effect):    they  shall  not  do  so"  as  they  project  in  their 
minds,  for  God  will  set  at  naught  their  plans.    31. 1  will 
cry  .  .  .  for  .  .  .  Moab— not  that  it  deserves  pity,  but  the 
prophet's  "crying"  for  it  vividly  represents  the  greatness 
of  the  calamity.    li.ir-\xerea—Kir-haresetJi,  in  Isaiah  16.  7, 
gee  JVote  tlicrc.    It  means  the  city  of  potters,  or  else  the  city 
of  the  sun.  [Grotius.]    Here  "the  men  of  Kir-heres"  are 
Gubstituted    for    "the   foundations  of   Kir-hareseth,"  in 
Isaiah  16.  7.    The  change  answers  probably  to  the  differ- 
ent bearing  of  the  disaster  under  Nebuchadnezzar,  as 
compared  with  that  former  one  under  Shalmaneser.    33. 
\«  itU  tlie  ^veepliig- with  the  same  weeping  as  Jazer,  now 
vaucjuished,  wept  with  for  the  destruction  of  its  vines. 
The  same  calamity  shall  befall  thee,  Sibmah,  as  befell 
Jazer.    The  Hebrew   preposition  here  is   different  from 
that  in  Isaiali  IC.  9,  for  wliich  reason  Maurer  translates, 
"  with  more  than  the  weeping  of  Jazer."    English  Version 
understands  it  of  the  continuation  of  the  weeping:  after 
they  have  wept  for  Jazer,  fresh  subject  of  lamentation 
will  present  itself  for  the  wasting  of  the  vine-abounding 
Sibmah.     plants  .  .  .  gone  over  .  .  ,  sea  of  Jazer — As 
LXX.  read  "cities  of  Jazer,"  and  as  no  traces  of  a  lake 
near  Jazer  are  found,  the  reading  of  English  Version  is 
doubtful.    Retaining  the  present  reading,  we  avoid  the 
difflculty    by    translating    [Grotius],  "Thy   plants  (i.e., 
citizens:   alluding   to  the  'vine')  are  gone  over  the  sea 
(i.  e.,  shall  be  transported  beyond  sea  to  Cyprus,  and 
such  distant  lands  subject  to  Babylon;  and  this,  too,  in 
summei'-time),  whereas  Jazer  (i.  e.,  the  men  of  Jazer) 
reached  the  sea"  (shore  only,  but  are  not  transported  be- 
yond sea) ;  so  that  worse  shall  befall  thee  than  befalls 
Ja/.or.    spoiler  —  Nebuzaradan.    33.  tlie  plentiful  field- 
rather,  Carmel:  as  the  parallel  "land  of  Moab"  requires, 
though  in  Isaiah  IG.  10,  it  is  "  the  plentiful  field."    Joy  is 
taken  away  as  from  the  nearer  regions  (Canaan  and  Pal- 
estine), so  from  tlie  farther  "  land  of  Moab ;"  what  has  hap- 
pened Judah  shall  befall  Moab  too  (v.  26,  27).    [Maurer.] 
However,  Moab  alone  seems  to  be  spoken  of  here ;  nor 
does  the  parallelism  foibid  "plentiful  field"  answering  to 
"Moab."    English  Version  is  tXieveioTehQttev,  sliouting  — 
repeated,  as  at  the  conclusion  of  the  vintage,  men  sing 
over  and  over  again  the  same  cry  of  joy.    tlieir  sliouting 
.  .  .  ixo  sUowting- a  shouting  shall  be  heard,  but  not  the 
joyous  shouting  of  labourers  treading  the  grapes,  but  the 
terrible  battle-cry  of  the  foe.    34.  From  the  cry  of  HesU- 
bon,  (fee- Those  who  fly  from  Heshbon  on  its  capture 
shall  continue  the  cry  even  as  far  as  Elealeh,  &c.    There 
will  b;;  cfHitinued  cries  in  all  quarters,  from  one  end  to 
the   otlicr,  everywhere   slaughter   and  wasting,    as   an 
lioifi'v  of  tlirce  years  old— Moab  heretofore  not  having 
known  foreign  yoke,  and  in  its  full  strength,  as  compared 
to  an  liiifer  of  three  years  old,  never  yet  yoked,  nor  as  yet 
worn  (;ut  with  many  birth-givings  (cf.  Note,  Isaiah  15.  5). 
ivatcr:*  .  .  .  of  Kimrlm— t.  e.,  the  well-watered  amX  there- 
fore luxuriant  pastures  of  Nimrim.    desolate— the  Hebrew 
'.s  stronger:  not  merely  shall  be  "desolate,"  but  desolation 
Itself  multiplied:  plural,   desolations.    The   most   fertile 
tracts  shall  be  dried  up.    35.  Ulm   tUat   offeretli— riz., 
vjJiole  burnt  offerings,  as  the  Hebreiv  requires.  [Grotius.] 
ex.  the  awful  burnt  offering  of  the  king  of  Moab  (2  Kings 


3.  27).     U«gb  places  —  (Isaiah  16. 12.)    36.    (Notes,  Isaiah     . 
15.7;  16.11.)    like  pipes— a  plaintive  instrument,  there- 
fore used  at  funerals  and  in  general  mourning.    ricl»e« 
.  .  .  gotten — lit.,    the  abundance   .  .  .   that   which   is   over 
and  above   the   necessaries  of  life.    Grotius   translates, 
"  They  who  have  been  left  remaining  shall  perish ;"  they 
who  have  not  been  slain  by  the  enemy  shall  perish  by 
disease  and  famine.    37.   (Note,  ch.  47.  5;   Isaiah  15.2,3.) 
on  all  liands— i.  e.,  arms.  In  which  such  cuttings  used  to 
be  made  in  token  of  grief  (cf.  Zechariah  13.  6).    38.  vessel 
.  .  .  no  pleasure— (iVo<e,  ch.  22.  28.)    A  vessel  cast  aside  by 
the  potter  as  refuse,  not  answering  his  design.    39.  Itr— 
Moab.     How  .  .  .  ho^v— prodigious,  yet  sure  to  happen. 
turned  tbe  back— not  daring  to  show  her  face,    derision 
.  .  .  dismaying  to  all— a  derision  to  some;  a  dismaying 
to  otliers  in  beholding  such  a  judgment  of  God,  fearing  a 
like  fate  for  themselves.    40.  Ixe— Nebuzaradan,  the  cap- 
tain of  Nebuchadnezzar,    as  .  .  .  eagle— not  to  bear  them 
"  on  eagles'  wings  "  (Exodus  19.  4 ;  Deuteronomy  32. 11. 12), 
as  God  does  His  people,  but  to  pounce  on  them  as  a  prey 
(ch.  49.22;  Deuteronomy  28.49;   Habakkuk  1.8).    41.  aa 
.  .  .  woman  in  .  .  .  pangs — (Isaiah  13.  8.)     43.    (Note,  v. 
26.)     43,  44.    (Note,  Isaiah  24.  17,  18).     44.   When  thou 
thinkest  thou  hast  escaped  one  kind  of  danger,  a  fresh  one 
will   start  up.      45.    under   .  .  .  sliado-»v  of  Heslibon — 
They  thought  that  they  would  be  safe  in  Heshbon.    be- 
cause of  the  force— t.  e.,  "  they  that  fled  because  of  the 
force  "  of  the  enemy:  they  that  fled  from  it.     Glassius 
translates,  "through  want  of  strength."    So  the  Hebrew 
particle  is  translated  (Psalm  109.  24),  "Faileth  of  fatness," 
i.  e.,  "  Faileth  through  want  of  fatness ;"  also  Lamentations 
4.  9.    but  a  fire,  &c. — copied  in  part  from  Sihon's  hymn  of 
victory  (Numbers  21.  27,  2S).     The  old  "  proverb  "   shall 
hold  good  again.    As  in  ancient  times  Sihon,  king  of  the 
Amorites,  issued  forth  from  his  city,  Heshbon,  as  a  de- 
vouring "flame,"  and  consumed  Moab,  so  now  the  Chal- 
deans, making  Heshbon  their  starting-point,   shall  ad- 
vance to  the  destruction  of  Moab.    midst  of  Silion— j.  c., 
the  city  of  Sihon.    corner  of  Moab — i.  e.,  Moab  from  one 
corner   to  tlie  other,     crown   of  .  .  .  bead — tlie   most 
elevated  points  of  Moab.    Making  some  alterations,  he 
here  copies  Balaam's  prophesy  (Numbers  24. 17).    JIargin 
there  translates  "princes"  for  corners;   if  so,  "crown  of 
.  .  .  head  "  here  refers  to  the  nobles,    tumultxious — sons 
of  tumult:  those  who  have  tumultuously  revolted  from 
Babylon.    Heshbon  passed  from  the  Amorite  to  the  Is- 
raelite sway.    Moab   had   wrested   it   from    Israel,  and 
helped  the  Chaldeans  against  the  Jews ;   but  revolting 
from  Babylon,  they  brought  ruin  on  themselves  in  turn. 
46.  Copied  from  Numbers  21.  29.    47.  Restoration  prom- 
ised to  Moab,  for  righteous  Lot's  sake,  tlieir  progenitor 
(Genesis  19.  §7 ;   Exodus  20.  6 ;  Psalm  89.  30-33).    Cf.  as  to 
Egypt,  ch.  46.  26;  Ammon,  ch.  49.  C;  Elara,  ch,  49.  39.    Gos- 
pel blessings,  temporal  and  spiritual,  to  the  Gentiles  in 
the  last  days,  are  intended. 

CHAPTER    XLIX. 

Ver.  1-39.  Predictions  as  to  Ammon,  Idumea,  Da- 
mascus, Kedar,  Hazor,  and  Elam.  The  event  of  the 
prophecy  as  to  Ammon  preceded  that  as  to  Moab  {Note,  v, 
3);  and  in  Ezekiel  21.  26-28,  the  destruction  of  xVmmon  is 
subjoined  to  the  deposition  of  Zedekiah.  IlatU  Israel 
.  .  .  no  iielr^— viz.,  to  occupy  the  land  of  Gad,  after  itself 
has  been  carried  away  captive  by  Shalmaneser.  Am- 
nion, like  Moab,  descended  from  Lot,  lay  north  of  Moab, 
from  which  it  was  separated  by  the  river  Arnon,  and  east 
of  Reuben  and  Gad  (Joshua  13.  2^1, 25)  on  the  same  side  of 
Jordan.  It  seized  on  Gad  when  Israel  was  carried  cap- 
tive. Judah  was  by  the  right  of  kindred  the  heir,  not 
Ammon ;  but  Ammon  joined  with  Nebuchadnezzar 
against  Judah  and  Jerusalem  (2  Kings  24.  2),  and  exulted 
over  its  fall  f Psalm  83.  4-7,  8;  Zephaniah  2.  8,  9).  It  had 
already,  >n  tlie  days  of  Jeroboam,  In  Israel's  affliction, 
tried  to  "enlarge  its  border"  (2  Kings  14.26;  Amos  1. 1, 
13).  tlieir  king— (Amos  1, 15);  referring  to  Melchom,  their 
tutelary  idol  (Zcphan'ah  1.5);  and  so  the  LXX.  read  it 
here  as  a  proper  name  '•.  Kings  11.  5.  33;  2  Kings  23. 13). 

553 


TAc  Judgment  of  Edom, 


JEREMIAH  XLIX. 


Damascus,  Kedar,  Hazor,  and  Elam. 


The  Ammonite  god  is  said  to  do  what  they  do,  viz.,  occupy 
the  Israelite  laud  of  Gad.    To  Jehovah,  the  theocratic 
"King"  of  Israel,  the  land  belonged  of  right;  so  that 
their  Molecli  or  Melchom  was  a  usurper-inig'.    Uis  people 
—the  people  of  Melchom,  "their  king."    Cf.  "people  of 
Chemosh,"  ch.  48.  46.     2.  Ralibali— </ie  great.,  metropolis 
of  Ammon  (2  Samuel  12.  26-30).    Its  destruction  is  foretold 
also  in  Ezekiel,  25.  5;  Amos  1. 14,  15.    lier  daugliters— the 
towns   and    villages,   dependencies   of    the   metropolis 
(Joshua  15.  45).    shall  .  .  .  be  Ueir— shall  possess  those  who 
possessed  him.    The  full  accomplishment  of  this  is  still 
future;  partially  fulflUed  under  the  Maccabees  (1  Macca- 
bees 5.  6).    3.  Hcshbou  .  .  .  Ai— Nebuchadnezzar,  coming 
from   the  north,  first  attacked  Ammon,  then  its  brother 
and  neighbour,  Moab.     As  Ai  of  Ammon  had  already 
sulfered   destruction,  Heshbon    of   Moab   being  near  it 
migh  t  well  fear  the  same  fate,    liedges— their  cities  being 
destroyed,  the  outcasts  have  no  place  of  shelter  save  behind 
the  "hedges"  of  vineyards  and  gardens;  or  else  the  en- 
closures of  their  villages,    tlieir  fclng— it/ete/iojw,  the  idol, 
as  the  mentiozi  of  "his  priests"  sliows  (cf.  ch.  48.7).    4:. 
tUy  flowing  valley— rather,    "thy  valley  shall  flow," 
viz.,  with  the  blood  of  the  slain;   in  sad  contrast  to  their 
"valleys"  in  which  they  had  heretofore  "gloried,"  and 
fMwing  with  milk  and  honey.    [Guotius.]    Or  else,  as 
Margin,  "  shall  flow  away.'"    backslidliig- apostate  from 
Jehovali,  the  God  of  their  father  Lot,  to  Molech.    treas- 
nres — her  resources  for  resisting  the  foe.    "Wlio  shall,  &c. 
Who  can  come,  &c.  (ch.  21. 13).    5.  every  man  right  forth 
—whithersoever  chance  may  lead  him  (ch.  46.  5;  Genesis 
19. 17) ;  straight  before  him,  onwards  at  random  (Amos  4.  3). 
none  .  .  .  gather  up  him,  &c. — there  shall  be  none  to 
gather  together  the  wandei-ing  fugitives,  so  as  to  entertain 
them  and  restore  them  to  their  own  homes.    6.  (Cf.  ch.48. 
47.)     For  the  sake  of  "righteous"  Lot  their  progenitor. 
Partially  fulflUed  under  Cyrus;    in  gospel  times  more 
fully.    1.  concerning  Edom — A  distinct  prophecy,  copied 
in  pait  from  Obadiali,  but  with  the  freedom  of  one  In- 
spired himself,  and  foretelling  a  later  calamity.   Obadiah's 
was  fullilled  probably  in  Sennacherib's  time  (cf.  Isaiah  34. 
5;  Amos  1.11);  Jeremiah's  about  the  same  time  as  his  pre- 
ceding propliecies  (v.  12;    Ezekiel  25.12).     -^visdom- for 
which  the  Arabs  and  the  people  of  Teman  (a  city  of  Edom) 
in  particular,  were  famed  (Genesis  36.  15;   1  Kings  4.30; 
see  Job,  everywhere;   Obadiah  8).    vanished— ?t<., powred 
out,  i.  e.,  exhausted  (cf.  Isaiah  19.  3,  Margin).     [Maukeb.] 
Or,  as  the  kindred  Ethiopic  word  means,  worn-out.   [Lu- 
Dovicus  DE  DiEU.]     8.  twm—viz.,  your  backs  in  flight. 
d^vcll  deep— in  deep  defiles  and  caves  [Grotius],  which 
abound  in  Idumea.    Othei's  refer  it  to  the  Arab  custom 
of  retiring  into  the  depth  of  the  desert  when  avoiding  an 
oflfended   foe  (v.  30).    Uedan— a  tribe  bordering  on  and 
made  subject  by  Idumea ;  descended  from  Jokshan,  son 
of  Abraham  and  Keturah  (Genesis  25.  1-3).     Esau— the 
naming  of  Edom's  progenitor,  reprobated  by  God,  recalls 
the  remembrance  of  the  old  curse  on  him  for  his  profanity, 
both  his  sin  and  its  punishment  being  perpetuated  in  his 
descendants  (Hebrews  12. 16, 17).    9.  (Obadiah  5.)    Orape- 
gatherers,  yea  even  thieves,  leave  something  behind  them ; 
but  the  Chaldeans  will  sweep  Idumea  clean  of  everything. 
10.  Edom  became  politically  extinct  after  the  time  of  the 
Romans,     uncovered  his  secret  places — where  he  hid 
himself  {v.  8)   and   his  treasures   (Isaiah  45. 3).     I   have 
caused  that  nothing  should  be   so  hidden  as  that  the 
conqueror    should     not    find    it.      brethren  —  Ammon. 
neighbours— the  Philistines.    11.    "Thy  fatherless  and 
widows  inust  rest  their  hope  in  God  alone,  as  none 
of  the  adult  males  shall  be  left  alive,  so  desperate  will 
be  the   affairs  of  Edom.     The  verse  also,  besides  this 
threat,  implies  a  promise  of  mercy  to  Esau  in  God's  good 
time,  as  there  was  to  Moab  and  Ammon  (t).  6;  ch.  48.  47); 
the  extinction  of  tlie  adult  males  is  the  prominent  idea 
(cf.  V.  12).     13.  (Ch.  25.  15, 16,  29.)    they  whose  judgment 
■was  not  to  drinU  the  cup— the  Jews  to  whom,  by  virtue 
of  the  covenant  relation,  it  did  not  belong  to  drink  the 
cup,  who,  it  might  have  been  expected,  would  be  spared. 
He  regards  not  the  merits  of  the  Jews,  for  they  were  as 
ttad  or  worse  thaij  others ;  but  the  grace  and  adopttoo  of 
551 


God  ;  it  is  just  and  natural  ("judgment")  that  God  should 
pardon  His  sons  sooner  than  aliens.  [Calvin.]    13.  Box- 
rah— (A'o/e,  ch.  48.21.)     14.  (Obadiah  1-3.)     ambassador 
.  .  .  unto  the  heathen— a  messenger  from  God  to  stir  up 
the  Chaldeans  against  Edom.    15.  David  and  Joab  liad 
already  humbled  Edom  (2  .Samuel  8. 14).    16.  tei-riblenesa 
— the  terror  which  thou  didst  inspire  into  others,    de- 
ceived thee — rendered  tiiee  proudly  confident,  as  if  none 
would  dare  to  assail  thee,    dwellest  in  .  .  .  rock— Petra, 
the  chief  citj^  of  Idumea,  was  cut  in  the  rocks  ;  its  ruins 
are  very  remarkable.  The  whole  south  of  Idumea  abounds 
in  cave-dwellings  and  rocks,    though  .  .  .  nest .  .  .  eagle 
—(Job  39. 27 ;  Obadiah  3,  4.)  The  eagle  builds  its  nest  in  the 
highest  craggy  eyry.    IT.  (Cf.  1  Kings  9.  8.)    18.  (Ch.  50.40; 
Deuteronomy  29.  23;  Amos  4.  11.)     no  man  shall  abide 
there — i.  e.,  of  the  Idumeans.    The  Romans  had  a  garrison 
there.    19.  he  —  Nebuchadnezzar,  or  Nebuzaradan  ;  the 
name  would  at  once  suggest  itself  to  the  minds  of  the 
hearers  (ch.  48.  40;  46.  18).    8-»velling— as  a  lion  which  tho 
overflow  of  the  Jordan  forced  out  of  his  lair  on  the  banks, 
to  ascend  the  neighbouring  heights.    [Calvin.]    See  as  to 
the  translation,  ''pride  of  the  Jordan."    Note,  ch.  12.  5. 
habitation  of.  .  .  strong— the  fastnesses  Of  Idumea  (cf. 
Numbers  24.  21).    Maureb  translates,  "An  ever-verdant 
{lit.,  perennial)  pasturage,"  i.  e.,  Idumea  heretofore  having 
enjoyed  uninterrupted  tranquillity;  so  in  v.  20  the  image 
is  retained,  the  Idumeans  being  compared  to  "a  flock," 
and  their  king  to  "a  sliepherd,"  in  this  verse,  and  the 
enemy  to  "a  lion"  (cf.  ch.  50.  17-19).    English  Version  ac- 
cords  more  with  the  Hehreiv.    suddenly— w  </ie  twinkling 
of  an  eye,  as  the  Hehreiv  implies,    him  .  .  .  her— I  will 
make  Nebuzaradan  enter  Idumea,  and  then,  having  in 
the  twinkling  of  an  eye  eflfected  the  conquest,  go  away 
speedily  elsewhere.    Instead  of  "  but,"  translate,  for.    Gro- 
tius translates,  "  run  upon  her,  or  "  to  her,"  instead  of  "  run 
away  from  lier."    Mauber  understands  it,  "I  will  make 
him  (the  Idumean)  run  away  from  her"  {i.  e.,  from  his  own 
land) ;  the  similar  change  of  reference  of  the  pronouns  (ch. 
50.44)  favours  this,    who  is  a  chosen  man,  «&c.— God  calls 
the  choicest  warrioi's  to  him,  to  set  "over''  the  work  of  de- 
vastating Idumea.    God  will  surely  execute  His  purpose, 
for  He  can  call  forth  from  all  sides  what  agents  He  cliooses. 
■»vho  is  like  me  1— (Exodus  15. 11.)  who  -^vlll  appoint  me 
the  time  1 — viz.,  for  entering  into  a  trial  in  judgment  with 
me  (see  Margin).    Image  from  law  courts  (Job  9. 19).  shep- 
herd—leader of  the  Idumeans ;  following  up  the  previous 
image,  "a  lion:"  no  Idumean  shepherd  shall  withstand 
the  lion  sent  by  Jehovah  (Job  41. 10),  or  save  the  Idumean 
flock.    30.  least  of  the  flock— the  weakest  and  humblest 
of  the  Chaldean  host.  Cf.  ch.  6. 3,  where  the  hostile  leaders 
and  their  hosts  are  called  "shepherds  and  their  flocks." 
dra-w  .  .  .  out— "shall  drag  them  away  captive"  [Gro- 
tius]; shall  drag  them  to  and  fro,  as  a  lion  (v.  19)  Aoes  feeble 
sheep.    [Mauber.]  with  them— i.  e.,  the  habitation  which 
they  possess.    31.  was  heard  in — i.  e.,  shall  be  heard  at. 
Red  Sea— a  considerable  distance  from  Idumea;  though 
the  district  at  the  Elantic  bay  of  the  Red  Sea  originally 
belonged  to  Idumea,  and  the  sea  itself  was  called  from 
Edom,  i.  e.,  red  (Genesis  25.  30,  Margin).    Others  translate, 
"tlae  weedy  sea"  {Margin),  and  derive  the  name,  "Red 
Sea,"  from  its  red  weeds;  the  former  vieAv  is  preferable. 
33.  (Cf.  ch.  48.  40,  41.)     Bozrah— (A^o^e,  ch.  48.  24.)    33.  Pro- 
phecy as  to  Damascus,  &c.  (Isaiah  17. 1 ;  10. 9).    The  king- 
dom  of  Damascus  was  destroyed  by  Assyria,  but  the  city 
revived,  and  it  is  as  to  the  latter  Jeremiah  now  proph- 
esies.   The  fulfilment  was  probably  about  five  j'ears  after 
the  destruction  of  Jerusalem  by  Nebuchadnezzar  (Jose- 
PHUS,  10.  9,  7).    Hamath  is  confounded— at  the  tidings  of 
the  overthrow  of  the  neighbouring  Damascus,     on  the 
sea — i.  e.,  at  the  sea;  the  dwellers  at  it  are  alarmed.    Other 
MSS.  read,  "like  the  sea."    " There  is  anxiety  (restless)  as 
is  the  sea :  they  cannot  quiet  it,"  i.  e.,  it  cannot  be  quieted 
(Isaiah  57. 20).     it— whatever  dwellers  are  there  "cannot 
be  quiet."    35.  city  of  praise— The  prophet,  in  the  person 
of  a  citizen  of  Damascus  deploring  its  calamity,  calls  it 
"the  city  of  praise,"  i.  e.,  celebrated  with  praises  every- 
where for  its  beauty  (ch.  33.  9;  51.41).    "How  is  it  pos- 
sible that  such  a  city  has  not  been  left  whole— has  not  beeai 


'Z?te  Mtstoration  of  Elam. 


JEREMIAH  L. 


Babylon's  Coming  Downfall 


Kpared  by  the  foe?"  Cf.  "left,"  Luke  17.  35,  36.  So  Israel 
luf(  standing  some  of  the  Canaanite  cities  (Joshua  11.  13). 
of  my  joy— i.e.,  in  wliich  I  deliglitetU  36.  TIterefore— 
t.  e.,  Since  Damascus  is  doomed  to  fall,  therefore,  &c.  37. 
palaces  of  Bcii-hadad  —  that  palace  whence  so  many 
evils  and  such  cruelty  to  Israel  emanated ;  tlius  implying 
tlie  cause  of  Damascus'  overthrow.  Not  the  Ben-hadad 
of  2  Kings  13. 3;  Amos  1.  4 ;  it  was  a  common  name  of  the 
Syrian  kings  (cf.  1  Kings  15.  18;  meaning  son  of  Iladad 
the  idol).  38.  Ketlar— son  of  Ishmael  (Genesis  25. 13).  The 
Kedarenes  led  a  wandering  predatory  life  in  Arabia  Pe- 
trsea,  as  the  Bedouin  Arabs  (2  Chronicles  21.  16, 17;  Psalm 
120.  o).  Kedar  means  blackness  (Song  of  Solomon  1.  5). 
Hazor — not  the  city  in  Palestine,  but  a  district  in  Arabia 
Petrtea.  "Kingdoms"  refer  to  tlie  several  combinations 
of  clans,  each  under  its  own  sheikh,  men  of  tlie  East — 
Kedar  and  Hazor  were  east  of  Judea  (Judges  6. 3 ;  Job  1. 3), 
39.  tents— in  which  they  dwelt,  from  which  they  are 
called  Scenltes,  i.  e.,  tent-dwellers,  curtains — viz.,  with 
which  tlie  tents  were  covered  (ch.  4. 20 ;  10. 20;  Psalm  104.  2). 
tUey  sliall  cry  nnto  tiieni,  Fear,  &c. — The  foe,  on  crying 
Fear,  &c.,  shall  discomtit  them  (ifie  Kedarenes)  by  their 
mere  ci-y.  30.  (Note,  v.  8.)  No  conqueror  would  venture 
to  follow  them  into  the  desert.  31.  ■tvealtUy— rather, 
tranquil  (1  Chronicles  4,  40).  ncltUer  gates  nor  bars — The 
Arabs,  lying  out  of  the  track  of  the  contending  powers  of 
Asia  and  Africa,  took  no  measures  of  defence,  and  had 
neither  walled  cities  nor  gates  (Ezekiel  38.  11),  Tliey 
thought  their  scanty  resources  and  wilderness  position 
would  tempt  no  foe.  alone— separated  from  other  na- 
tions, without  allies;  and  from  one  another  scattered 
asunder.  So  as  to  Israel's  isolation  (Numbers  23. 9 ;  Deu- 
teronomy 33.  28 ;  Micah  7. 14).  33.  camels— their  chief  pos- 
sessions ;  not  fields  or  vineyards,  in  utmost .  .  .  corners 
— who  seemed  least  likely  to  be  dispersed.  Or  else,  "  hav- 
ing the  hair  shaven  (or  clipped)  in  angles"  (ch.  9.  26;  25. 
23).  [Grotius.]  calamity  from  all  sides  —  which  will 
force  even  those  in  "corners"  to  "scatter"  themselves. 
33.  (Malachi  1.  3.)  34.  Elam— part  of  Susiana,  west  of 
Persia  proper,  but  used  to  designate  Persia  In  general. 
Elam  proper,  or  Elymais,  nearer  Judea  than  Persia,  is 
probably  here  meant;  it  had  helped  Nebuchadnezzar 
against  Judea ;  hence  its  punishment.  It  may  have  been 
idolatrous,  whereas  Persia  proper  was  monotheistic 
mainly.  35.  bo%v  —  Elam  was  famed  for  its  bowmen 
(Isaiah  22.6).  cliicf  of  their  mlglit  — in  opposition  to 
"bow,"  i.  e.,  bowmen,  who  constituted  their  main 
strengtli.  36.  four  winds,  &c.— Nebuchadnezzar's  army 
containing  soldiers  from  the  four  quarters.  37.  con- 
sumed—as a  distinct  nation  (Daniel  8.  2-27).  Fulfilled 
under  Alexander  and  his  successors.  38.  I  will  show 
myself  King  by  my  judgments  there,  as  though  my  tri- 
bunal were  erected  there.  The  throne  of  Cyrus,  God's  in- 
strument, set  up  over  Media,  of  which  Elam  was  a  part, 
may  be  meant.  [Gkotius.]  Or  rather,  that  of  Nebuchad- 
nezzar (ch.  43. 10).  Then  the  restoration  of  Elam  (v.  39) 
will  relar  partly  to  that  which  took  place  on  the  reduction 
of  Babylon  by  Cyrus,  prince  of  Persia  and  Media.  39. 
latter  days — The/uii  restoration  belongs  to  gospel  times. 
Elamites  were  among  the  first  who  heard  and  accepted 
it  (Acts  2.  9). 

CHAPTER    L. 

Ver.  1-16.  Babylon's  coming  Downfall  ;  Israel's 
"Redemption.  After  the  predictions  of  Judgment  to  be 
inflicted  on  other  nations  by  Babylon,  follows  tliis  one 
against  Babylon  itself,  the  longest  prophecy,  consisting 
of  100  versos.  The  date  of  its  utteranci:  was  the  fourth  year 
of  Zedekiah,  when  Seraiah,  to  whom  it  was  committed, 
was  sent  to  Babylon  (ch.  51.  59,  60).  The  repetitions  in  it 
make  it  likely  that  it  consists  of  prophecies  uttered  at 
different  times,  now  collected  by  Jeremiah  to  console  the 
Jews  iu  exile,  and  to  vindicate  God's  ways  by  exhibiting 
the  final  doom  of  Babylon,  the  enemy  of  the  people  of 
God,  after  her  long  prosperity.  The  style,  imagery,  and 
dialogues  prove  its  genuineness  in  opposition  to  those 
who  deny  this.    It  shows  his  faithfulness;  though  under 


obligation  to  the  king  of  Babylon,  he  owed  a  higher  one  to 
God,  who  directed  him  to  prophesy  against  Babylon.  I. 
Cf.  Isaiah  45. ;  46. ;  47.  But  as  the  time  of  fulfilment  drew 
nearer,  the  prophecies  are  now  proportionally  moi-e  dis- 
tinct than  then.  3.  Declare  .  .  .  among  .  .  .  nations — 
who  would  rejoice  at  the  fall  of  Babylon  their  oppi-essor. 
standard— to  indicate  the  place  of  meeting  to  the  nations 
where  they  were  to  hear  the  good  news  of  Babylon's  fall 
[Rosenmuller];  or,  the  signal  to  summon  the  nations 
together  against  Babylon  (ch.  51. 12,  27).  [Matjrek.]  Bel— 
the  tutelary  god  of  Babylon;  the  same  idol  as  the  Phoe- 
nician Baal,  i.  e.,  lord,  the  sun  (Isaiah  46.  1).  confounded 
— because  unable  to  defend  the  city  under  their  protec- 
tion, Merodach— another  Babylonian  idol;  meaning  in 
Syria  little  lord;  from  which  Merodach-baladan  took  his 
name.  3.  a  nation— the  Medes,  north  of  Babylon  (ch.  51. 
48).  The  devastation  of  Babylon  here  foretold  includes 
not  only  that  by  Cyrus,  but  also  that  more  utter  one  by 
Darius,  who  took  Babylon  by  artifice  when  it  had  revolted 
from  Persia,  and  mercilessly  slaughtered  the  inhabitants, 
hanging  4000  of  the  nobles;  also  the  final  desertion  of 
Babylon,  owing  to  Seleucia  having  been  built  close  by 
under  Seleucus  Nicanor.  4.  Fulfilled  only  in  part  when 
some  few  of  the  ten  tribes  of  "  Israel"  joined  Judah  in  a 
"covenant"  with  God,  at  the  restoration  of  Judah  to  its 
land  (Nehemiah  9. 38;  10. 29).  The  full  event  is  yet  to  come 
(ch.  31.  9 ;  Hosea  1. 11 ;  Zechariah  12.  10).  -^veeping— with 
joy  at  their  restoration  beyond  all  hope ;  and  with  sorrow 
at  the  remembrance  of  their  sins  and  suflTerings  (Ezra  3. 
12,  13 ;  Psalm  126.  5,  6).  seek  .  .  .  Lord— (Hosea  3.  5.)  5. 
tliitlier-»vard — rather,  hitherward,  Jeremiah's  prophetical 
stand-point  being  at  Zion.  "Faces  hitherward"  implies 
their  steadfastness  of  purpose  not  to  be  turned  aside  by 
any  difliculties  on  the  waj\  perpetual  covenant — in 
contrast  to  the  old  covenant  "which  they  brake"  (ch.  31. 
31,  &c. ;  32.  40).  They  shall  return  to  their  God  first,  then 
to  their  own  land.  6.  (Isaiah  53.  6.)  on  the  mountains 
— whereon  they  sacrificed  to  idols  (ch.  2.  20;  3.  6,  23).  rest- 
ing-place—for the  "sheep;"  continuing  the  image;  Jefio- 
vah  is  the  resting-place  of  His  sheep  (Matthew  11.  28). 
They  rest  in  His  "bosom"  (Isaiah  40. 11).  Also  His  temple 
at  Zion,  their  "rest,"  because  it  is  His  (Psalm  132.  8, 14). 
7.  devoured— (Psalm  79.  7.)  "Found  them"  implies  that 
they  were  exposed  to  the  attacks  of  those  whoever  hap- 
pened to  meet  them,  adversaries  said — for  instance, 
Nebuzaradan  (ch.  40.  2,  3 ;  cf.  Zechariah  11.  5.)  The  Gen- 
tiles acknowledged  some  supreme  divinity.  The  Jews' 
guilt  was  so  palpable  that  they  were  condemned  even  in 
the  judgment  of  heathens.  Some  knowledge  of  God's 
peculiar  relation  to  Judea  reached  its  heatlien  invaders 
from  the  prophets  (ch.  2.  3;  Daniel  9. 16);  hence  the  strong 
language  they  use  of  Jehovah  here,  not  as  worshippers 
of  Him  themselves,  but  as  believing  Him  to  be  the  tute- 
lary God  of  Judah  ("  the  hope  of  their  fathers,"  Psalm  22. 
4;  they  do  not  say  our  hope),  as  each  country  was  thought 
to  have  its  local  god,  whose  power  extended  no  farther. 
habitation- (Psalm  90.  1 ;  91.  1).  Alluding  to  the  taber- 
nacle, or,  as  in  Ezekiel  34. 14, /oM,  which  carries  out  the 
image  in  v.  6,  "resting-place"  of  the  "sheep."  But  it  can 
only  mean  habitation  (ch.  31.  23),  which  confirms  Enolish 
Version  here,  hope  of  their  fathers— This  especially 
condemned  the  Jews  that  their  apostasy  was  from  that 
God  whose  faithfulness  their  fathers  had  experienced.  At 
the  same  time  these  "adversaries"  unconsciously  use 
language  which  corrects  their  own  notions.  The  covenant 
with  the  Jews'  "  fathers"  is  not  utterly  set  aside  by  their 
sin,  as  their  adversaries  thought;  there  is  still  "a  habita- 
tion" or  refuge  for  them  with  the  God  of  their  fathers.  8. 
(Ch.  51.  6,  45;  Isaiah  48.  20;  Zechariah  2.  6,  7;  Revelation  18. 
4).  Immediately  avail  yourselves  of  the  opportunity  of 
escape,  be  as  .  .  .  lie-goata  before  .  .  .  flocks- let  each 
try  to  be  foremost  in  returning,  animating  the  weak,  as 
he-goats  lead  the  flock;  such  were  the  companions  of 
Ezra  (Ezra  1.  5,  6).  9.  from  thence— i.  e.,  from  the  north 
country,  ^s.-ptrt— lit.,  prosperous.  Besides  "might,"  "ex- 
pertness"  is  needed,  lliat  an  arrow  may  do  execution. 
The  Margin  has  a  dilTerent  Hebrew  reading;  destroying, 
lit.,  bereaving,  childleaa-maJeing  (ch.  15. 7).    LXX.  and  Syriao 

555 


The  Jvdgment  of  Babylon, 


JEREMIAH  L. 


and  the  Bestoration  of  Israd, 


support  English  Version,  in  vain— without  killing  him 
at  whom  it  was  aimed  (2  Samuel  1.  22),  11.  (Isaiah  47.  6.) 
grown  fat— and  so,  skip  wantonly,  at  grass — fat  and 
frisky.  But  there  is  a  disagreement  of  gender  in  Hebrew 
reading  thus.  The  Kerl  reading  is  better:  "a  heifer 
threshing;''  the  strongest  were  used  for  threshing,  and  as 
the  law  did  not  allow  their  mouth  to  be  muzzled  in 
threshing  (Deuteronomy  25.  4),  they  waxed  wanton  with 
eating.  l»ello-»v  as  bulls— rather,  " neigh  as  steeds"  lU., 
"  strong  ones,"  a  poetical  expression  for  steeds  (Note,  ch.  8. 
16).  [Maurer.]  12.  Yonr  motlier— Babylon,  the  metrop- 
olis of  the  empire,  liindermost— marvellous  change, 
that  Babylon,  once  tlie  queen  of  the  world,  should  be  now 
the  Lmdermost  of  nations,  and  at  last,  becoming  "a  des- 
ert," ooase  to  be  a  nation !  13.  (Isaiah  13.  20.)  14.  Sum- 
mons to  the  Median  army  to  attack  Babylon,  against 
.  .  .  Lord— by  oppressing  His  people  their  cause  is  His 
cause.    Also  by  profaning  His  sacred  vessels  (Daniel  5.  2). 

15.  Sliont— Inspirit  one  another  to  the  onset  with  the 
battle-cry.  given  .  .  .  liand— an  idiom  for,  submitted  to 
the  conquerors  (1  Chronicles  29.  24,  Margin;  Lamentations 
5.  6).  as  slie  liatli  done,  do  nnto  Ixer— just  retribution  in 
kind.  She  had  destroyed  many,  so  must  she  be  destroyed 
(Psalm  137.  8).  So  as  to  spiritual  Babylon  (Revelation  18. 
6.)  This  is  right,  because  "it  is  the  vengeance  of  the 
Lord;"  but  this  will  not  justify  prti^oie  revenge  in  kind 
(Matthew  5.  44 ;  Romans  12. 19-21) ;  even  the  Old  Testament 
law  forbade  this,  though  breathing  a  sterner  spirit  than 
the  New  Testament  (Exodus  23.4,5;  Proverbs  25.21,22). 

16.  Babylon  had  the  extent  rather  of  a  nation  than  of  a 
city.  Tlierefore  grain  was  grown  within  the  city  wall 
sufficient  to  last  for  a  long  siege  (Aristotle,  Pol.  3.  2; 
Pliny,  18.  17).  Conquerors  usually  spare  agriculturists, 
but  in  this  case  all  alike  were  to  be  "  cut  off."  for  fear  of 
.  .  .  oppressing  sword- because  of  the  sword  of  the  op- 
pressor, every  one  to  His  people — from,  which  they  had 
been  removed  to  Babylon  from  all  quarters  by  the  Chal- 
dean conquerors  (ch.  51.  9;  Isaiah  13. 14).  17.  lions— hos- 
tile kings  (ch.  4.  7 ;  49.  19).  Assyria— (2  Kings  17.  6,  Shal- 
maneser;  Ezra  4.  2,  Esar-haddon.)  Bfebudiadneizar— (2 
Kings  24.  10,  14.)  18.  puntsix  .  .  .  king  of  Babylon— 
Nabonidus,  or  Labynitus.  as  .  .  .  piinislied  .  .  .  As- 
syrian— Sennacherib  and  other  kings  [Geotitjs]  (2  Kings 
19.  37).  19.  (Isaiah  6o.  10;  Ezekiel  34.  13,  14.)  30.  The 
specification  of  "Israel,"  as  well  as  Judah,  shows 
the  reference  is  to  times  yet  to  come,  iniquity  .  .  . 
none- not  merely  idolatry,  whicli  ceased  among  the 
Jews  ever  since  the  Babylonian  captivity,  but  chiefly 
their  rejection  of  Messiah.  As  in  a  cancelled  debt,  it  shall 
be  as  it  had  never  been ;  God,  for  Christ's  sake,  shall  treat 
them  as  Innocent  (ch.  31.  34).  Without  cleansing  away  of 
sin,  remission  of  punishment  would  be  neither  to  the  hon- 
our of  God  nor  to  the  highest  interests  of  the  elect,  •whom  I 
reserve — tlie elect " remnant"  (Isaiah  1. 9).  The  "residue" 
(Zechariah  14.  2;  13.8.9).  31.  Meratliaim— a  symbolical 
name  for  Babylon,  the  doubly  rebellious,  viz.,  against  God. 
Cf.  V.  24,  "thou  hast  striven  against  the  Lord;"  and  v.  29, 
"proud  against  the  Lord."  The  "doubly"  refers  to,  first, 
the  Assyrian's  oppression  of  Israel,  next,  the  kindred 
Chaldean's  oppression  of  Judah  (cf.  v.  17-20,  33;  especially 
r.  18).  PeUod— (Ezekiel  23.  23);  a  chief  province  of  As- 
sjn-ia,  in  which  NTineveh,  now  overthrown,  once  lay.  But, 
as  in  Merathaim.  tlie  allusion  is  to  the  meaning  of  Pekod, 
viz.,  visitation;  tlie  inhabitants  whose  time  of  deserved 
visitation  in  punishment  is  come;  not,  however,  without 
reference  to  the  i^ow  Babylonian  province,  Pekod.  The 
visitation  on  Babylon  was  a  following  up  of  that  on  As- 
syria, after  them — even  their  posterity,  and  all  that  is 
still  left  of  Babylon,  until  the  very  name  is  extinct. 
[Grotius.]  Devastate  the  city,  after  its  inhabitants  have 
deserted  it.  all . . .  I , . .  commanded — by  Isaiah  (Isaiah 
13.  1,  &c.).  33.  hammer— i.  e.,  Babylon,  so  called  because 
of  its  ponderous  destructive  power ;  just  as  "  Martel,"  i.  e., 
a  little  hammer,  was  the  surname  of  a  king  of  the  Franks 
(Isaiah  14. 6).  34.  1— Thou  hast  to  do  with  God,  not  merely 
with  men.  taken  .  .  .  not  aware — Herodotus  relates 
that  one  half  of  the  city  was  taken  before  those  in  the 
Other  were  "  aware"  of  it.    Cyrus  turned  the  waters  of 

556 


Euphrates  where  it  was  defended  into  a  different  channel, 
and  so  entered  the  city  by  the  dried-up  channel  at  night, 
by  the  upper  and  lower  gates  (Daniel  5.  30,  31).  35.  -wea- 
pons of  his  indignation- the  Medes  and  Persians  (Isaiah 
13.  5).  36,  from  the  utmost  border — viz.,  of  the  earth. 
Or,  from  all  sides.  [Ludovicus  de  Diexj.]  storehouses — 
or, "  her  houses  filled  with  men  and  goods."  [Michaelis.] 
Wlien  Cyrus  took  it,  the  provisions  found  there  were 
enough  to  have  lasted  for  many  years,  as  heaps — make 
of  the  once  glorious  city  heaps  of  ruins.  Vast  mounds  of 
rubbish  now  mark  the  site  of  ancient  Babylon.  "  Tread 
her  as  heaps  of  corn  which  are  wont  to  be  trodden  down  in 
thetlireshing-floor."  [Grotius.]  37.  bullocks — i.  e.,  princes 
and  strong  warriors  (ch.  46.  21;  Psalm  22. 12;  Isaiah  34.  7). 
go  down  to  .  .  .  slaugliter — the  slaughter-houses  lay  low 
beside  the  river;  therefore  it  is  said,  "go  down;"  appro- 
priate to  Babylon  on  the  Euphrates,  the  avenue  tlirough 
which  the  slaughterers  entered  the  city.  38.  declare  In 
Zion  .  .  .  temple— Some  Jews  "fleeing"  from  Babylon  at 
its  fall  shall  tell  in  Judea  how  God  avenged  the  cause  of 
Zion  and  her  temple  that  had  been  profaned  (ch.  52. 13; 
Daniel  1.  2;  5.  2).  39.  arclxers— lit.,  very  many  and  power- 
ful ,-  hence  the  Hebrew  word  is  used  of  archers  (Job  16. 13) 
from  the  multitude  and  force  of  their  arrows,  according 
to  all  tliat  slie  hatlx  done — (Note,  v.  15.)  proud  against 
the  Lord — not  merely  cruel  towards  men  (Isaiah  47. 10).  30. 
(Note,  cli.  49. 26.)  in  tlie  streets — the  Babylonians  were  so 
discouraged  by  having  lost  some  battles,  that  they  retired 
within  their  walls  and  would  not  again  meet  Cyrus  in  the 
field.  31.  most  proud — lit.,  pi'ide,  i.  e.,  man  of  pride ;  the 
king  of  Babylon,  visit— punish  (v.  27).  33.  Israel  and 
.  .  .  Judah  »verc  oppressed — He  anticipates  an  objection, 
in  order  to  answer  it :  Ye  have  been,  no  doubt, "  oppressed," 
therefore  j'e  despair  of  deliverance;  but,  remember  your 
"Redeemer  is  strong,"  and  therefore  can  and  will  deliver 
you.  34.  strong— as  opposed  to  the  power  of  Israel's 
oppressor  (Revelation  18.  8).  plead  .  .  .  cause— as  tlieir 
advocate.  Image  from  a  court  of  justice;  appropriate  as 
God  delivers  .His  people  not  by  mere  might,  but  by  right- 
eousness. His  plea  against  Satan  and  all  their  enemies  Is 
his  own  everlasting  love,  reconciling  mercy  and  justice 
in  the  Redeemer's  work  ai;id  person  (Micah  7. 9 ;  Zechariah 
3. 1-5;  1  John  2. 1).  give  rest  .  .  .  disquiet— There  is  a 
play  on  the  similarity  of  sounds  in  the  two  Hebrew  verbs, 
to  express  more  vividly  the  contrast:  "  fhat  He  may  give 
quiet  to  the  land  of  Judah  (lieretofore  disquieted  by  Baby- 
lon); but  disquiet  to  the  inliabitauts  of  Babylon  (hereto- 
fore quietly  secure)"  (Isaiah  14.  6-8).  35-37.  The  repetition 
of  "  A  sword"  in  the  beginning  of  each  verse,  by  the  figure 
anaphora,  heightens  the  effect;  the  reiterated  judgment  is 
universal ;  the  same  sad  stroke  of  the  sword  is  upon  each 
and  all  connected  with  guilty  Babylon,  -wise  men— (Isaiah 
47. 13.)  Babylon  boasted  that  it  was  the  peculiar  seat  of  wis- 
dom and  wise  men,  especially  in  astronomy  and  astrology. 
36.  liars— those  whom  he  befoi'e  termed  "wise  men,"  he 
here  calls  "liars"  (impostors),  viz.,  the  astrologers  (cf. 
Isaiah  44.  25;  Romane  1.  21-25;  1  Corinthians  1.  20).  37.  as 
women— divested  of  all  manliness  (Nahura  3.  13).  38. 
drought— Altering  the  pointing,  this  verse  will  begin  as 
the  three  previous  verses,  "A  sword."  However,  all  the 
pointed  MSS.  read,  "A  drouglit,"  as  English  Version. 
Cyrus  turned  off  the  waters  of  the  Euphrates  into  a  new 
channel,  and  so  marched  through  the  dried-up  bed  into 
the  cit5^  (ch.  51.  32).  Babylonia  once  was  famed  for  its 
corn,  which  often  yielded  from  one  to  two  hundred-fold. 
[Herodotus.]  This  was  due  to  its  network  of  water- 
courses from  the  Euphrates  foi  irrigation,  traces  of  wmcli 
[Layard]  are  seen  still  on  all  sides,  but  dry  and  barren 
(Isaiah  44.  27).  their  idols— Zj^,  terrors.  They  are  mad 
after  idols  that  ai-e  more  calculated  to  frighten  tlian  to 
attract  (ch.  51.  44,  47,  52;  Daniel  3. 1).  Mere  bugbears  to 
frighten  children  with.  39.  -wild  beasts  of  the  desert — 
wild  cats,  remarkable  for  their  howl.  [Bochakt.]  wild 
beasts  of  the  isl&nAs— jackals  (note,  Isaiali  13.  21),  oavIs— 
rather,  female  ostriches ;  they  delight  in  solitary  places. 
Eit.,  daughters  of  crying.  Cf.  as  to  spiritual  Babylon, 
■  Revelation  18.  2.  no  more  inhabited  for  ever— the  accu- 
mulation of  phrases  is  to  express  the  flnal  and  utter  extino- 


The  Severe  Judgment  of  God 


JEREMIAH  LI. 


against  Babylon  in  Revenge  vj  hrael. 


tii">n  of  Babylon ;  fulfilled  not  immediatelj%  but  by  degrees ; 
(,'yrus  took  away  Its  supremacy.  Darius  Hystaspes  de- 
prived it,  when  it  had  rebelled,  of  its  fortifications.  Seleu- 
ciis  Nicanor  removed  its  citizens  and  wealtli  to  Seleucia, 
-vhich  he  founded  in  the  neiglibourhood ;  and  the  Par- 
thians  removed  all  that  was  left  to  Ctesiplion.  Nothing 
but  its  walls  was  left  under  the  Roman  emperor  Adrian. 
40.  (Isaiah  13. 19.)  Repeated  from  ch.  49.  18.  41-43.  (Cf. 
eh.  0. 22-21.)  The  very  language  used  to  describe  the  calam- 
ities which  Babylon  inflicted  on  Zion  is  that  here  em- 
ployed to  describe  Babylon's  own  calamity  inflicted  by 
the  Medes.  Retribution  in  kind,  kings— the  allies  and 
satraps  of  the  various  provinces  of  the  Medo-Persian  em- 
pire; Armenia,  Hyrcania,  Lydia,  Ac.  coasts— the  remote 
parts.  43.  cruel— the  character  of  the  Persians,  and  even 
of  Cyrus,  notwithstanding  his  wish  to  be  thought  mag- 
nanimous (Isaiah  13.  18).  like  a  man — so  orderly  and 
imited  is  their  "array,"  that  the  whole  army  moves  to 
battle  as  one  man.  [Grotius.]  43.  liaiids  ■»vaxe€l  feeble 
--•attempted  no  resistance;  immediately  was  overcome, 
as  Herodotus  tells  us.  44-40.  Repeated  mainly  from 
ch.  49. 19-21.  The  identity  of  God's  principle  in  His  dealing 
with  Edom,  and  in  that  with  Babylon,  is  implied  by  the 
similarity  of  language  as  to  both.  46.  cry  .  .  .  among 
the  nations— In  Edom's  case  it  is,  "at  the  cry  the  noise 
thereof  was  heard  irt  the  Red  Sea."  The  change  implies 
the  wider  extent  to  which  the  crash  of  Babylon's  down- 
fall shall  be  heard, 

CHAPTER    LI. 

Ver.  1-61.     CONTINTJATION  OF   THE  PROPHECY  AGAINST 

B.\BYI>0N  BEGUN  IN  CHAP.  50.  1.  In  the  midst  of  tliem 
that  rise  .  .  .  against  me — lit.,  in  the  heart  of  them,  &c. 
Cf.  Psalm  46.  2,  "  the  midst  of  the  sea,"  Margin,  "  the  heart 
of  the  seas ;"  Ezekiel  27.  4,  Margin  ;  Matthew  12. 40.  In  the 
centre  of  the  Chaldeans.  "Against  me,"  because  they  per- 
secute my  people.  The  cabalistic  mode  of  interpreting 
Hebrew  words  (by  taking  the  lettei's  in  the  inverse  order 
of  the  alpliabet,  the  last  letter  representing  the  first,  and 
so  on,  cli.  2-3.  2G)  would  give  the  very  word  Chaldeans  here; 
but  tlie  mystical  method  cannot  be  intended,  as  "Baby- 
lon" is  plainly  so  called  in  the  immediately  preceding 
parallel  clause.  ■»vind — God  needs  not  warlike  weapons 
to  "destroy"  His  foes;  a  wi/id or  blast  is  sufficient ;  tliough, 
no  doubt,  the  "  wind"  here  is  the  invading  host  of  Medes 
and  Persians  (ch.  4.  11;  2  Kings  19.  7).  3.  fanners— (iVoZe, 
c\\.  15.  7.)  Tlie  fanners  separate  the  wheat  from  the  chaff; 
so  God's  judgments  shall  sweep  away  guilty  Babylon  as 
cliaff  (Psalm  1. 4).  3.  Against  liim  tliat  hendetli — viz.,  the 
bow,  i.e.,  the  Babylonian  archer,  let  the  archer  hend — 
i.e.,  tlie  Persian  arclier  (ch.  50.  4).  The  Chaldean  version 
and  Jerome,  by  changing  the  vowel  points,  read,  "Let 
9ioi  him  (the  Babylonian)  who  bcndeth  his  bow  bend  it." 
But  tlie  close  of  the  verse  is  addressed  to  the  Median  in- 
vaders, therefore  it  is  more  likely  that  the  first  part  of  the 
verse  is  addressed  to  t?iem,  as  in  English  Version,  not  to  the 
Babrjloninns,  to  warn  them  against  resistance  as  vain,  as 
In  the  Chaldean  version.  The  word  bend  is  thrice  repeated: 
"Against  him  that  bendeth  let  him  that  bendeth  bend," 
to  imply  the  utmost  straining  of  the  bow.  4.  (Notes,  ch. 
49.20;  50.30,37.)  5.  forsaken— ^«  a  widow  (Hebrew),  Is- 
rael is  not  severed  from  her  husband,  Jehovah  (Isaiah  54. 
6-7),  l)y  a  perpetual  divorce,  though  .  .  ,  sin— though 
the  land  of  Israel  has  been  filled  witli  sin,  i.  e.,  with  the 
punishment  of  their  sin,  devastation.  But,  as  the  Hebrew 
means  for,  or  and  therefore,  not  though,  translate,  "and 
therefore  their  (the  Chaldeans')  land  has  been  filled  with 
(the  penal  consequences  of)  their  sin."  [Grotius.]  6. 
Warning  to  the  Israelite  captives  to  flee  from  Babylon, 
lest  they  should  be  involved  in  the  punishment  of  her 
"iniquity."  So  as  to  spiritual  Babylon  and  her  captives 
(Revelation  18.  4).  T.  Babylon  is  compared  to  a  cup,  be- 
cause slie  was  the  vessel  in  the  hand  of  God,  to  make 
drunken  with  His  vengeance  the  other  peoples  (ch.  13, 12; 
25. 15, 16).  Cf.  as  to  spiritual  Babylon,  Revelation  14.  8;  17. 
4.  The  cup  is  termed  "golden,"  to  express  the  splendour 
and  opulence  of  Babylon ;  whence  also  in  the  image  seen 


by  Nebuchadnezzar  (Daniel  2.  38)  the  head  representing 
Babylon  is  of  gold  (cf.  Isaiah  14.  4),  8,  9.  Her  friends  and 
confederates,  who  behold  her  fall,  are  invited  to  her  aid. 
They  reply,  her  case  is  incurable,  and  that  they  must 
leave  her  to  her  fate.  8.  (Isaiah  21.  9;  Revelation  14.  8;  18. 
2,9.)  balm-(Ch.8.22;  46.11.)  9.  We  would  have  healed 
—We  attempted  to  heal,  her  judgments— ;ier  crimes  pro- 
voking God's  "judgments."  [Grotius.]  reacheth  unto 
heaven— (Genesis  18.  21;  Jonah  1.  2;  Revelation  18.  5.) 
Even  the  heathen  rmtions  perceive  that  her  awful  fall 
must  be  God's  Judgment  for  her  crying  sins  (Psalm  9. 16; 
64.  9).  10.  Next  after  the  speech  of  the  confederates  of 
Babylon,  comes  that  of  the  Jews  celebrating  with  thanks- 
givings the  promise-keeping  faithfulness  of  their  coven- 
ant God.  brought  forth,  &c.— (Psalm  37.  6.)  our  right- 
eousness—not the  Jews'  merits,  but  God's  faithfulness  to 
Himself  and  to  His  covenant,  which  constituted  the 
"righteousness"  of  His  people,  i.e.,  their  justification  in 
their  controversy  with  Babylon,  the  cruel  enemy  of  God 
and  His  people.  Cf.  ch.  23.  6,  "The  Lord  our  righteous- 
ness;" Micah  7.  9,  Their  righteousness  Is  His  righteous- 
ness, declare  in  Zion— (Psalm  102.  13-21.)  11.  Make 
bright— lit., pure.  Polish  and  sharpen,  gatixer— lit.,  fill: 
i.  e.,  gather  in  full  number,  so  that  none  be  wanting.  So, 
"gave  in  full  tale"  (1  Samuel  18.  27).  Gesenius,  not  so 
well,  translates,  "  Fill  with  your  bodies  the  shields"  (cf.  Song 
of  Solomon  4. 4).  He  means  to  tell  the  Babylonians,  Make 
what  preparations  you  will,  all  will  be  in  vain  (cf.  ch.  46. 
3-6).  kings  of . . ,  Medes— He  names  the  Medes  rather  than 
the  Persians,  because  Darius,  or  Cyaxares,  was  above  Cy- 
rus in  power  and  the  greatness  of  his  kingdom,  temple— 
(Ch.  50.28.)  13.  With  all  your  efl!"orts,  your  city  shall  be 
taken,  standard— to  summon  the  defenders  together  to 
any  point  threatened  by  the  besiegers.  13.  -^vatcrs— (F. 
32,  36;  Note,  Isaiah  21. 1.)  The  Euphrates  surrounded  the 
city,  and  being  divided  into  many  channels  formed 
islands.  Cf.  as  to  spiritual  Babylon  "  waters,"  i. «.,  "  many 
peoples,"  Revelation  17. 1, 15.  A  large  lake  also  was  near 
Babylon,  measure — lit.,  cubit,  which  was  the  most  com- 
mon measure,  and  therefore  is  used  for  a  measure  in  gen- 
eral. The  time  for  putting  a  limit  to  thy  covetousness. 
[Gesenius.]  There  is  no  "and"  in  the  Hebreiv:  translate, 
"thine  end,  the  retribution  for  thy  covetousness."  [Gro- 
tius.] Maurer  takes  the  image  to  be  from  weaving: 
"  the  cubit  where  thou  art  to  be  cut  off;"  for  the  web  is 
cut  off",  when  the  required  number  of  cubits  is  completed 
(Isaiah  38. 12).  14.  by  himself— ?«.,  by  His  soul  (2  Samuel 
15.  21;  Hebrews  6.  13).  fill  .  . .  -with  caterpillars— locusts 
(Nahum  3. 15).  Numerous  as  are  the  citizens  of  Babylon, 
the  invaders  shall  be  more  numerous.  15-19.  Repeated 
from  ch.  10. 12-16 ;  except  that  "  Israel"  is  not  in  the  Hebrew 
of  V.  19,  which  ought,  tJierefore,  to  be  translated,  "He  is 
the  Former  of  all  things,  and  (therefore)  of  the  rod  of  His 
inheritance"  (i.  e.,  of  the  nation  peculiarly  his  own).  In 
ch.  10.  the  contrast  is  between  the  idols  and  God;  here  it 
is  between  the  power  of  populous  Babylon  and  that  of 
God:  "Thou  dwellest  upon  many  waters"  (v.  13);  but  Ood 
can,  by  merely  "uttering  His  voice,"  create  "many 
waters"  (v.  16).  The  "earth"  (in  its  material  aspect)  is  tho 
result  of  His  "power;"  the  "world"  (viewed  in  its  orderly 
system)  is  the  result  of  His  "wisdom,"  &c.  (v.  15).  Such  an 
Almighty  Being  can  be  at  no  loss  for  resources  to  eflfect 
His  purpose  against  Babylon.  30.  (Note,  ch.  50.  23,) 
"Break  in  pieces"  refers  to  the  "hammer"  there  (cf.  Na- 
hum 2. 1,  Margin).  The  club  also  was  often  used  by  ancient 
warriors.  33.  old  and  young— (2  Chronicles  36. 17.)  34. 
The  detail  of  particulars  (v.  20-23)  is  in  order  to  express  tho 
indiscriminate  slaughters  perpetrated  by  Babylon  on 
Zion,  which,  in  just  retribution,  are  all  to  befall  herself 
(ch,  50. 15,  29).  in  your  sight— addressed  to  the  Jews,  35. 
destroying  mountain— called  so,  not  from  its  position, 
for  it  lay  low  d'.  13;  Genesis  11, 2, 9),  but  from  its  eminence 
above  other  nations,  manv  of  which  It  had  "  destroyed ;" 
also,  because  of  its  lofty  pa.aces,  towers,  hanging  gardens 
resting  on  arches,  and  walls,  fifty  royal  cubits  broad  and 
two  hundred  high,  roll  thee  down  from  the  rocks — t.  e., 
from  thy  rock-like  fortlficatlous  and  walls,  bnmt 
mountain- (Revelation  8,  8.)    A  volcano,  which,  after 

557 


The  Severe  Judgment  of  God 


JEREMIAH  LI. 


against  Babylon,  in  Revenge  of  Israel, 


having  spent  itself  in  pouring  its  "destroying"  lava  on 
all  the  counti-y  around,  falls  into  the  vacuum,  and  be- 
comes extinct,  the  surrounding  "rocks"  alone  marking 
where  the  crater  had  been.  Such  was  the  appearance 
of  Babylon  after  its  destruction,  and  as  the  pumice  stones 
of  tlie  volcano  are  left  in  their  place,  being  unfit  for 
building,  so  Babylon  should  never  rise  from  its  ruins. 
jJG.  corner  .  .  .  stone  .  .  .  foundations — The  corner-stone 
was  the  most  important  one  in  the  building,  the  founda- 
tion-stones came  next  in  importance  (Ephesians  2.  20). 
SO  the  sense  is,  even  as  there  shall  be  no  stones  useful 
for  building  left  of  thee,  so  no  leading  prince,  or  governors, 
shall  come  forth  from  thy  inhabitants.  aT.  (Ch.  50.  29.) 
As  in  V.  12  the  Babylonians  were  told  to  "set  up  the 
standard,"  so  here  her  foes  are  told  to  do  so:  the  lattei",  to 
good  purpose;  tlie  forrner,  in  vain.  Ararat — Upper  or 
Major  Armenia,  tlie  regions  about  Mount  Ararat.  Min- 
nl— Lower  or  Lesser  Armenia.  Rawlinson  says  that 
Van  was  tlie  capital  of  Minni.  It  was  conquered  by  Tet- 
tarrassa,  the  general  of  Tetembar  II.,  the  Assyrian  king 
whose  wars  are  recorded  on  the  black  obelisk  now  in  the 
British  Museum.  Asclienaz  —  a  descendant  of  Japhet 
(Genesis  10.  3),  who  gave  his  name  to  the  sea  now  called 
the  Black  Sea;  the  region  bordering  on  it  is  probably 
here  meant,  viz.,  Asia  Minor,  including  places  named  ^.s- 
cania  in  Phrygia  and  Bithynia.  Cyrus  had  subdued  Asia 
Minor  and  the  neighbouring  regions,  and  from  these  drew 
levies  in  proceeding  against  Babylon.  rougU  caterpil- 
lars —  tlie  horsemen  in  multitude,  and  in  appearance 
bristling  with  javelins  and  with  crests,  resemble  "  rough 
caterpillars,"  or  locusts  of  the  hairy-crested  kind  (Nahum 
3.  15).  as.  kings  of .  .  .  Medes— (v.  11.)  The  satraps  and 
tributary  kings  under  Darius,  or  Cyaxares.  luis  dominion 
—the  king  of  Media's  dominion.  29.  land  sHall  tremble 
.  .  .  every  purpose  of  .  .  .  Loi-d  shall  be  performed— 
elegant  antithesis  between  the  trembling  of  the  land  or 
earth,  and  the  stability  of  "every  purpose  of  the  Lord" 
(cf.  Psalm  46.  1-3).  30.  forborne  to  fight— for  the  city 
was  not  taken  by  force  of  arms,  but  by  stratagem,  accord- 
ing to  the  counsel  given  to  Cyrus  by  two  eunuchs  of  Bel- 
sliazzar  who  deserted,  remained  in ,  .  .  holds — not  daring 
to  go  fortli  to  fight;  many,  with  Nabonidus,  withdrew 
to  the  fortified  city  Borsippa.  31.  (Note,  ch.  50,  24.)  One 
■pout— One  courier  after  another  shall  announce  the  cap- 
lure  of  the  city.  The  couriers  despatched  from  the  walls, 
where  Cyrus  enters,  shall  "  mee<"  those  sent  by  the  king. 
Their  confused  running  to  and  fro  would  result  from  the 
sudden  panic  at  the  entrance  of  Cyrus  into  the  city,  which 
he  had  so  long  besieged  ineffectually;  the  Babylonians 
had  laughed  at  his  attempts,  and  were  feasting  at  the 
time  without  fear,  taken  at  one  end  —  which  was  not 
known  for  a  long  time  to  the  king  and  Ms  courtiers  feast- 
ing in  the  middle  of  the  city ;  so  great  was  its  extent  that, 
when  the  city  was  already  three  days  in  the  enemy's 
hands,  the  fact  was  not  known  in  some  parts  of  the  city. 
[Aristotle,  Fol.  3.  2.]  33.  passages  are  stopped  —  the 
guarded  fords  of  the  Euphrates  are  occupied  by  tlie  enemy 
(Note,  ch.  50.  38).  reeds  .  .  .  burned— Zii.,  the  marsh.  After 
draining  off  the  river,  Cyrus  ^'burned"  the  stockade  of 
dense  tree-like  ''reeds''  on  its  banks,  forming  the  out- 
works of  the  city's  fortifications.  The  burning  of  these 
would  give  the  appearance  of  the  marsh  or  river  itself 
being  on  "  fire."  33.  like  a  threshing-floor,  It  is  time 
to  tliresh  her— rather,  "  like  a  threshing-floor  at  the  time 
of  threshing,"  or  "at  the  time  when  it  is  trodden."  The 
treading,  or  threshing,  is  here  put  before  the  harvest,  out  of 
the  natural  order,  because  the  prominent  thought  is  the 
treading  down  or  destruction  of  Babylon.  In  the  East  the 
treading  out  of  the  corn  took  place  only  at  harvest-time. 
Babylon  is  like  a  threshing-floor  not  trodden  for  a  long 
time ;  but  the  time  of  harvest,  when  her  citizens  shall  be 
trodden  under  foot,  shall  come.  [Calvin.]  "Like  a  thresh- 
ing-floor full  of  corn,  so  is  Babylon  now  full  of  riches,  but 
the  time  of  harvest  shall  come,  when  all  her  prosperity 
shall  be  cut  off."  [Ludovicus  de  Dieu.]  Grotius  dis- 
tinguishes the  "harvest"  from  the  "threshing;"  the 
former  is  the  slaying  of  her  citizens,  the  latter  the  pillag- 
ing and  destruction  of  the  city  (cf.  Joel  3. 13;  Revelation 
558 


14.  15,  18).  34.  me— Zlon  speaks.  Her  groans  are  what 
bring  down  retribution  in  kind  on  Babylon  (ch.  50.  17; 
Psalm  102.  13,  17,  20).  empty  vessel— he  has  drained  me 
out.  dragon  — the  serpent  often  "swallows"  its  prey 
whole.  Or  a  sea  monster.  [Grotius.]  filled  his  belly  . . . 
cast  me  out— like  a  beast,  which,  having  "filled"  himself 
to  satiety,  "casts  out"  the  rest.  [Calvin.]  After  filling 
all  his  storehouses  with  my  goods,  he  has  cast  me  out  of 
this  land.  [Grotius.]  33.  my  flesh  — which  Nebuchad- 
nezzar hath  "devoured"  (v.  31).  Zion  thus  calls  her  kins- 
men (Romans  11. 14)  slain  throughout  the  country  or  car- 
ried captives  to  Babylon.  [Grotius.]  Or,  as  "  my  blood" 
follows,  it  and  "myflesli"  constitute  the  t^/ioie  man ;  Zion, 
in  its  totality,  its  citizens,  and  all  its  substance,  have  been 
a  prey  to  Babylon's  violence  (Psalm  137.  8).  36.  plead  . . . 
cause— (Ch.  5a  34.)  sea— the  Euphrates  (v.  13;  ch.  50.  38). 
Cf.  Isaiah  19.  5,  "  sea,"  i.  e.,  the  Nile  (Isaiah  21. 1).  37.  (Ch. 
50. 26, 39 ;  Revelation  18. 2).  38,  39.  The  capture  of  Babylon 
was  eftected  on  the  night  of  a  festival  in  honour  of  its 
idols,  roar  .  .  .  yell — the  Babylonians  were  shouting  in 
drunken  revelry  (cf.  Daniel  5. 4).  39.  In  tlieir  heat  I  -will 
make  their  feasts— In  the  midst  of  their  being  heated  with 
wine  I  will  give  them  "their"  potions,— a  very  different  cup 
to  drink,  but  one  which  is  their  due,  the  wine-cup  of  my 
stupefying  wrath  (ch.  2.5. 15;  49. 12;  Isaiah  51. 17;  Lamenta- 
tions 4.  21).  rejoice,  and  sleep  .  .  .  perpetual,  &c.— that 
they  may  exult,  and  in  the  midst  of  their  jubilant  exulta- 
tion sleep  tlie  sleep  of  death  (v.  57 ;  Isaiah  21.  4.  5).  41. 
Shesliach— Babylon  (cf.  Note,  ch.  25.  26).  Called  so  from  the 
goddess  Shacli,  to  whom  a  five  days'  festival  was  kept, 
during  which,  as  in  the  Roman  Saturnalia,  the  most  un- 
bridled licentiousness  was  permitted;  slaves  ruled  their 
masters,  and  in  every  house  one  called  Zogan,  arrayed  in 
a  royal  garment,  was  chosen  to  rule  all  the  rest.  He  calls 
Babylon  "Shesliach,"  to  imply  that  it  was  during  this 
feast  the  city  was  taken.  [Scaliger.]  43.  TJie  sea— The 
host  of  Median  invaders.  The  image  (cf.  ch.  47.  2;  Isaiah 
8.  7,  8)  is  appropriately  taken  from  the  Euphrates,  which, 
overflowing  in  spring,  is  like  a  "sea"  near  Babylon  {v.  13, 
32,36).  43.  Her  cities— The  cities,  her  dependencies.  So, 
"Jerusalem  and  the  cities  thereof"  (ch.  34.  1).  Or,  the 
"cities"  are  the  inner  and  outer  cities,  the  two  parts  "nto 
which  Babylon  was  divided  by  the  Euphrates.  [Grot^  us.] 
44.  Bel  .  .  .  swallo-wed- in  allusion  to  the  many  sacri- 
fices to  the  idol  which  its  priests  pretended  it  swallowed 
at  night;  or  rather,  the  precious  gifts  taken  from  other 
nations  and  offered  to  it  (which  it  is  said  to  have  "swal- 
lowed;" cf.  "devoured,"  "swallowed,"  v.  34;  ch.  50.  17), 
which  it  should  have  to  disgorge  (cf.  v.  13 ;  ch.  50.  37).  Of 
these  gifts  were  the  vessels  of  Jehovah's  temple  in  Jeru- 
salem (2  Chronicles  36.  7 ;  Daniel  1.  2).  The  restoration  of 
these,  as  foretold  here,  is  recorded,  Ezra  1.  7-11.  floiv— as 
a  river;  fitly  depicting  the  influx  of  pilgrims  of  all  "na- 
tions" to  the  idol.  45,  40.  {Note,  v.  6.)  46.  And  lest— Cf., 
tor  the  same  ellipsis,  Genesis  3.  22;  Exodus  13. 17;  Deuter- 
onomy 8. 12.  "  And  in  order  that  your  heart  may  not  faint 
at  the  (first)  rumour"  (of  war),  I  will  give  you  some  inti- 
mation of  the  time.  In  the  first  "  year"  there  shall  "  come 
a  rumour"  that  Cyrus  is  preparing  for  war  against  Baby- 
lon. "After  that,  in  another  year,  shall  come  a  rumour," 
viz.,  that  Cyrus  is  approaching,  and  has  already  entered 
Assyria.  Then  is  your  time  to  "go  out"  (t;.  45).  Babylon 
was  taken  the  following  or  third  year  of  Belshazzar's 
reign.  [Grotius.]  violence  in  the  land  — of  Babylon 
(Psalm  7. 10).  ruler  against  ruler— or,  "  ruler  upon  ruler," 
a  continual  change  of  rulers  in  a  short  space.  Belshazzar 
and  Nabonidus,  supplanted  by  Darius  or  Cyaxares,  who 
is  succeeded  by  Cyrus.  4T.  Grotius  translates,  "Because 
then  (viz.,  on  the  third  year)  the  time  shall  have  come, 
that,"  &c.  confounded— at  seeing  their  gods  powerless 
to  help  them,  lier  slain— in  retribution*  for  " Israel'a 
slain"  (v.  49)  who  fell  by  her  hand.  Grotius  translates, 
"her  dancers,"  as  in  Judges  21.  21,  23;  1  Samuel  18.  6,  the 
same  Hebrew  word  is  translated,  alluding  to  the  dancing 
revelry  of  the  festival  during  which  Cyrus  took  Babylon. 
48.  heaven  .  .  .  earth  .  .  .  sing  for  Babylon— (Isaiah 
14.  7-13;  44.  23;  Revelation  18.  20.)  49.  caused  ...  to 
^31  — lit.,  has  been  for  the  falling,  i.e.,  as  Babylon  made 


Jer€7)iiah  Delivers  this  Prophecy  to  Seraiah.         JEEEMIAH  LIT. 


Jei'usalcm  Besieged  and  Taken, 


this  its  one  aim  to  fill  all  places  with  the  slain  of  Israel, 
BO  at  Babylon  shall  all  the  slain  of  that  wJiole  land 
(not  as  English  Version,  "of  all  the  earth").  [Maueer.] 
Henderson  translates,  "Babylon  also  shall  fall,  ye 
slain  of  Israel.  Those  also  of  Babylon  shall  fall,  O  ye 
slain  of  all  the  earth."  But,  "  in  the  midst  of  her,"  v. 
47,  plainly  answers  to  "at  Babylon,"  v.  49,  English  Ver- 
sion. 50.  escaped  .  .  .  sivord — viz.,  of  the  Medes.  So 
great  will  be  the  slaughter  that  even  some  of  God's  people 
shall  be  involved  in  it,  as  they  had  deserved,  afar  off— 
though  j'e  are  banished  far  off  from  where  ye  used  for- 
merly to  worship  God.  let  Jernsalem  come  Into  your 
mind— whilst  in  exile  remember  your  temple  and  city, 
so  as  to  prefer  them  to  all  the  rest  of  the  world  wherever 
ye  may  be  (Isaiah  G2.  C).  51.  The  prophet  anticipates  the 
Jews'  reply;  I  know  you  will  say  in  despair,  "We  are 
confounded,"  &c.  "  Wherefore  (God  saith  to  you)  beliold, 
I  will,"  &c.  (y.  52).  [Calvin.]  I  prefer  taking  v.  51  as  the 
prayer  which  the  Jews  are  directed  to  offer  in  exile  (v.  50), 
"let  Jerusalem  come  into  your  mind"  (and  say  in  prayer 
to  God),  "We  are  confounded."  This  view  is  confirmed 
by  Psalm  44.15,16;  79.4;  102.17-20;  Isaiah  62.6,7.  lor 
strangers— the  "  reproach,"  which  especially  has  stung 
us,  is  when  they  taunted  us  with  the  fact  that  they  had 
burned  the  temple,  our  peculiar  glory,  as  though  our  re- 
ligion was  a  thing  of  naught.  53.  Wherefore— Because 
of  these  sighs  of  the  Jews  directed  to  God  (v,  21).  I  .  .  . 
judgment  npon  .  .  .  Images — in  opposition  to  the  Baby- 
lonian taunt  that  Jehovah's  religion  was  a  thing  of 
naught,  since  they  had  burned  His  temple  (v.  51):  I  will 
show  that,  thougli  I  have  thus  visited  the  Jews'  neglect 
of  me,  yet  those  gods  of  Babylon  cannot  save  themselves, 
much  less  their  votaries,  who  shall  "through  all  her 
land"  lie  and  "groan"  with  wounds.  53.  Cf.  Obadiah  4 
as  to  Edom  (Amos  9.  2).  TUougU  .  .  ,  yet  from  me — We 
are  not  to  measure  God's  power  by  what  seems  to  our 
perceptions  natural  or  probable.  55.  great  voice— where 
once  was  the  great  din  of  a  mighty  city,  tliere  shall  be  the 
silence  of  death.  [Vatablus.]  Or  the  "great  voice"  of 
the  revellers  (v.  38,  39;  Isaiah  22.  2).  Or  the  voice  of  mighty 
boasting  [Calvin]  (cf.  v.  53).  lier  -waves — "when"  her 
calamities  shall  cause  her  to  give  forth  a  widely  different 
"  voice,"  even  such  a  one  as  the  waves  give  that  lash  the 
shores  (i>.  42).  [Grotius.]  Or  "when"  is  connected  thus: 
"  the  great  voice"  in  her,  when  her  "  waves,"  &c.  (cf.  v.  13). 
Calvin  translaies,  "their  waves,"  i.  e.,  the  Medes  bursting 
on  her  as  impetuous  waves;  so  v.  42.  But  the  parallel, 
"a  great  voice,"  belongs  to  her,  therefore  the  "wave"- 
like  "roar"  of  "their  voice"  ought  also  belong  to  her  (cf. 
V.  54).  The  "great  voice"  of  commercial  din,  boasting  and 
feasting,  is  "destroyed;"  but  in  its  stead  there  is  the 
wave-like  roar  of  lier  voice  in  her  "destruction"  (v.  54). 
56.  taken— when  tliey  were  least  expecting  it,  and  in 
such  a  way  that  resistance  was  impossible.  57.  (Ver.  39; 
Daniel  5. 1,  &c.)  58.  broad  -w^alls — eighty-seven  feet  broad 
[RosENMULLER] ;  fifty  cubits  [Grotius].  A  chariot  of  four 
horses  abreast  could  meet  another  on  it  witliout  collision. 
The  walls  were  two  hundred  cubits  high,  and  four  hun- 
dred and  eighty-five  stadia,  or  sixty  miles  in  extent, 
gates— one  hundred  in  number,  of  brass;  twenty-five  on 
each  of  the  four  sides,  the  city  being  square;  between  the 
gates  were  two  hundred  and  fifty  towers.  Berosus  says 
triple  walls  encompassed  the  outer,  and  the  same  number 
the  inner  city.  Cyrus  caused  the  outer  walls  to  be  de- 
molished. Taking  the  extent  of  the  walls  to  be  three 
hundred  and  sixty-five  stadia,  as  Digdorus  states,  it  is 
said  two  hundred  thousand  men  completed  a  stadium 
each  day,  so  that  the  whole  was  completed  in  one  year. 
labour  ...  In  the  Are— The  event  will  show  that  the 
builders  of  the  walls  have  "laboured"  only  for  the  "fire" 
in  which  thgy  shall  be  consumed.  "In  the  fire"  answers 
to  the  parallel,  "  burned  with  fire."  Translate,  "  shall  have 
laboured  in  vain,"  <fec.  Cf.  Job  3. 14,  "  built  desolate  places 
for  themselves,"  t.  e.,  grand  places,  soon  about  to  be  deso- 
late ruins.  Jeremiah  has  In  view  here  Habakkuk  2. 13. 
59-64.  A  special  copy  of  the  prophecy  prepared  by  Jere- 
miah was  delivered  to  Seraiah,  to  console  the  Jews  in 
their  Babylonian  exile.    Though  he  was  to  throw  it  into 


the  Euphrates,  a  symbol  of  Babylon's  fate,  no  doubt  he 
retained  the  substance  in  memory,  so  as  to  be  able  orally 
to  communicate  it  to  his  countrymen,  vrent  -tvlth  Zede- 
klah— Rather,  "in  behalf  of  Zedekiah;"  sent  by  Zede- 
kiah  to  appease  Nebuchadnezzar's  anger  at  his  revolt. 
[Calvin.]  fourth  year— so  that  Jeremiah's  prediction 
of  Babylon's  downfall  was  thus  solemnly  written,  and 
sealed  by  a  symbolical  action,  six  whole  years  before  the 
capture  of  Jerusalem  by  the  Babylonians,  quiet  prince 
— Cf.  1  Chronicles  22. 9,  "a  man  of  rest."  Seraiah  was  not 
one  of  the  courtiers  hostile  to  God's  prophets,  but  "quiet" 
and  docile ;  ready  to  execute  Jeremiali's  commission,  not- 
withstanding tlie  risk  attending  it.  Glassius  translates, 
"prince  of  Menucliah"  (cf.  1  Chronicles  2.52,  Margin). 
Maurer  translates,  "commander  of  the  caravan,"  on 
whom  it  devolved  to  appoint  the  resting-place  for  the 
night.  English  Version  suits  the  context  best.  61.  read — 
not  in  public,  for  tlie  Chaldeans  would  not  have  under- 
stood Hebrew;  but  in  private,  as  is  to  be  inferred  from 
his  addressing  himself  altogether  to  God  [v.  02).  [Calvin.] 
63.  O  Lord,  thou— and  not  merely  Jeremiah  or  any  man 
is  the  author  of  this  prophecy;  I  therefore  here  in  thy 
presence  embrace  as  true  all  that  I  read.  63.  bind  a 
stone,  &c.— (Revelation  IS.  21.)  So  the  Phoceans  in  leaving 
their  country,  when  about  to  found  Marseilles,  threw  lead 
into  the  sea,  binding  themselves  not  to  return  till  the 
lead  should  swim.  64.  they  shall  be  ■»vcary— the  Baby- 
lonians shall  be  worn  out,  so  as  not  to  be  able  to  recover 
their  strength.  Tlxus  far  .  .  .  Jeremiah— Hence  it  is  to 
be  inferred  that  tlie  last  chapter  is  not  included  in  Jere- 
miah's writings,  but  was  added  by  some  inspired  man, 
mainly  from  2  Kings  24. 18  to  ch.  2.5.,  to  explain  and  con- 
firm what  precedes.    [Calvin.] 

CHAPTER   LII. 

Ver.  1-34.  Written  by  some  other  than  Jeremiah 
(probably  Ezra)  as  an  Historical  Supplement  to- 
THE  Previous  Prophecies  {Note,  ch.  51. 64).  Jeremiah, 
having  already  (chs.  39.,  40.)  given  the  history  in  the 
proper  place,  was  not  likely  to  repeat  it  here.  Its  canon- 
ical autliority  as  inspired  is  shown  by  its  being  in  the 
LXX.  version.  It  contains  the  capture  and  burning  of 
Jerusalem,  &c.,  Zedekiah's  punishment,  and  the  better 
treatment  of  Jehoiachin  under  Evil-merodach,  down  to 
his  deatli.  These  last  events  were  probably  subsequent 
to  Jeremiah's  time.  3.  through  .  .  .  anger  of  .  .  .  Liord 
.  .  .  Zedeltlah  rebelled—His  "anger"  against  Jerusalem, 
determining  Him  to  "cast  out"  His  people  "from  His 
presence"  heretofore  manifested  there,  led  Him  to  permit 
Zedekiah  to  rebel  (2  Kings  23.  26,  27 ;  cf.  Exodus  9. 12 ;  10. 1 ; 
Romans  9. 18).  That  rebellion,  being  in  violation  of  his 
oath  "  by  God."  was  sure  to  bring  down  God's  vengeance 
(2  Chronicles  .36. 13 ;  Ezekiel  17. 15. 16, 18).  4:.  forts— Rather, 
towers  of  wood  [KiMCHi],  for  watching  the  movements 
of  the  besieged  from  the  height,  and  annoying  them  with 
missiles.  7.  {Note,  ch.  39.  4.)  9.  gave  judgment  upon 
him— as  guilty  of  rebellion  and  perjury  {v.  3;  cf.  Ezekiel 
23.24).  11.  Ezekiel  12.13:  "I  will  bring. him  to  Babylon, 
yet  shall  he  not  see  it."  prison — lit.,  the  house  of  visita- 
tions, or  punishments,  t.  e.,  where  there  was  penal  work 
enforced  on  the  prisoners,  as  grinding.  Hence  LXX. 
render  it  "  the  hou.se  of  the  mill."  So  Samson,  after  his 
eyes  were  put  out,  "ground"  in  the  Pliilistine  prison- 
house  (Judges  16.  21).  13.  tenth  day— but  in  2  Kings  25.  8, 
it  is  said  " Xhe  seventh  day."  Nebuzaradan  started  from 
Riblah  on  the  "seventh"  day,  and  arrived  in  Jerusalem 
on  the  "  tenth"  day.  Seeming  discrepancies,  when  cleared 
up,  confirm  tlie  genuineness  of  Scripture;  for  thej' show 
there  was  no  collusion  between  the  writers;  as  in  all 
God's  works  there  is  latent  harmony  under  outward 
varieties.  13.  all  the  houses  .  .  .  and  all  the  houses  of 
the  great— the  "and"  defines  what  houses  e.specially  are 
meant,  viz.,  the  houses  of  the  great  men.  15.  poor  of 
,  .  .  people— added  to  the  account  in  2  Kings  25.  11.  "Thi? 
poor  of  the  people"  are  of  the  city,  as  distinguished  from 
"the  poor  of  the  land,"  i.  e.,  of  the  country.  17.  brake- 
that  they  might  be  more  portable.    P'umiling  the  pro- 

559 


Introduction. 


LAMENTATIONS. 


Introduction. 


phecy  (ch.  27. 19).  See  1  Kings  7. 15,  23,  27,  50.  Nothing  is 
so  particularly  related  here  as  the  carrying  away  of  the 
articles  in  the  temple.  The  remembrance  of  their  beauty 
and  preciousness  heightens  the  bitterness  of  tlieir  loss, 
and  the  evil  of  sin  which  caused  it.  brass  .  .  .  Iji-azen — 
rather  copper  .  .  .  of  copper.  18.  (Exodus  27.  3.)  19.  of 
gold  m  gold— implying  tliat  the  articles  were  of  solid 
gold  and  silver  respectively,  not  of  a  different  metal  in- 
side, or  alloyed.  [Geotius.]  Wfiole:  not  breaking  them 
as  was  done  to  the  brass  (v.  17).  30.  bulls  .  .  .  under  the 
bases— but  the  bulls  were  not  "under  the  bases,"  but 
under  the  sea  (1  Kings  7.  2.5,  27, 38) ;  the  ten  bases  were  not 
under  the  sea,  but  under  the  ten  lavers.  In  English  Ver- 
sion, "bases,"  therefore,  must  mean  the  lower  parts  of  the 
sea  under  whicli  the  bulls  were.  Rather,  translate,  "  the 
bulls  were  in  the  place  of  (i.  e.,  by  way  of;  so  the  Hebrew, 
1  vSamuel  14.  9),  bases,"  or  supports  to  the  sea.  [Buxtorf.] 
So  LXX.  2  Kings  25. 16  omits  the  "bulls,"  and  has  "and 
the  bases  ;"  soGROTiushere  reads  "the  bulls  (which  were) 
under  (the  sea)  and  the  bases."  31.  elgliteeu  cubits— but 
Ml  2  Chronicles  3. 15,  it  is  "thirty-flve  cnbits."  The  dis- 
-repaney  is  thus  removed.  JSach  pillar  was  eighteen 
common  cubits.  The  two  together,  deducting  the  base, 
were  thirty-five,  as  stated  in  2  Chronicles  3. 15.  [Geotius.] 
Other  ways,  e.  g.,  by  reference  to  the  difference  between 
tlie  common  and  the  sacred  cubit,  are  proposed:  though 
we  are  not  able  positively  to  decide  now  which  is  the 
true  way,  at  least  those  proposed  to  sliow  that  tfie  discrep- 
ancies are  not  irreeoncilable.  33.  flve  cubits  —  so  1  Kings 
7.16.  But  2  Kings  25. 17  has  "three  cubits."  There  were 
two  parts  in  the  chapiter:  the  one  lower  and  plain,  of  two 
cubits ;  the  other,  higher  and  curiously  carved,  of  three 
cubits.  The  former  is  omitted  in  2  Kings  25. 17,  as  belong- 
ing to  the  shaft  of  the  pillar;  the  latter  alone  is  there 
mentioned.  Here  the  whole  chapiter  of  five  cubits  is  re- 
ferred to.  33.  on  a  side — lit.  (on  the  side),  towards  the  air 
or  wind,  i.  e.,  the  outside  of  the  capitals  of  the  pillars  con- 
spicuous to  the  eye,  opposed  to  the  four  remaining  pome- 
granates which  were  not  seen  from  the  outside.  The 
pomegranates  here  are  ninety-six;  but  in  1  Kings  7.20 
they  are  200  on  each  chapiter,  and  400  on  the  two  (2  Chron- 
icles 4.  13).  It  seems  there  were  two  rows  of  them,  one 
above  the  other,  and  in  each  row  100.  They  are  here  said 
to  be  ninety-six,  but  presently  after  100,  and  so  in  1  Kings 
7.  20.  Jfour  seem  to  have  been  unseen  to  one  looliing  from 
one  point;  and  the  ninety-six  are  only  those  tiiat  could 
be  seen  [Vatablus]  ;  or,  the  four  omitted  here  are  those 
separating  the  four  sides,  one  pomegranate  at  each  point 
of  separation  (or  at  the  four  corners)  between  tlie  four 
sides.  [GftOTius.]  34.  Seraiali— different  from  the  Se- 
raiah  (ch.  51.  59),  son  of  Neriah.  Probably  son  of  Azariah 
(1  Chronicles  6. 14).  Zepbaniali— son  of  Maaseiah  (Notes, 
ch.  21. 1 ;  29.  25).  35.  seven  men— but  in  2  Kings  25. 19  It  is 
"five."  Perhaps  two  were  less  illustrious  persons  and  are 
tlierefore  omitted,  principal  scribe  of  the  liost— (Isaiah 
33. 18.)    His  office  was  to  preside  over  the  levy  and  enroll 


recruits.  Rawlinson  observes,  the  Assyrian  records  are 
free  from  the  exaggerated  expressions  found  in  the  Egyp- 
tian. A  minute  account  was  taken  of  the  spoil.  Two 
"scribes  of  the  host"  are  seen  in  every  bas-relief,  writing 
down  the  various  objects  brought  to  them :  tlie  heads  of 
the  slain,  the  prisoners,  cattle,  sheep,  &c.  38.  seventh 
year— in  2  Kings  24. 12, 14, 16,  it  is  said  "  the  eigJith  year" 
of  Nebuchadnezzar.  No  doubt  it  was  in  part  about  the 
end  of  the  seventh  year,  in  part  about  the  beginning  of 
the  eighth.  Also  in  2  Kings  24.,  10,000  [v.  14),  and  7000  men 
of  might,  and  1000  craftsmen  (v.  16),  are  said  to  have  been 
carried  away.  But  here  3023.  Probably  the  latter  3023 
were  of  the  tribe  of  Judah,  the  remaining  7000  out  of  the 
10,000  were  of  tlie  otlier  tribes,  out  of  wliich  many  Israel- 
ites still  had  been  left  in  the  land.  The  1000  "craftsmen" 
were  exclusive  of  the  10,000,  as  appears,  by  comparing  2 
Kings  24. 14  with  v.  16.  Probably  the  3023  of  Judah  were 
first  removed  in  the  end  of  "tlie  seventh  year;"  the  7000 
and  1000  craftsmen  in  the  "eighth  year."  Tliis  was  at  the 
first  captivity  under  Jehoiachin.  39.  eighteenth  year — 
when  Jerusalem  was  taken.  But  in  v.  15,  and  2  Kings  25. 
8,  "  the  nineteenth  year."  Probably  it  was  in  the  end  of 
the  eighteenth  and  the  beginning  of  the  nineteenth. 
[Lyra.]  eight  hundred  and  thirty  and  tivo— the  most 
illustrious  persons  are  meant,  who  no  doubt  were  carried 
away  first,  in  the  end  of  the  eighteenth  year.  30.  Not  re- 
corded in  Kings  or  Chronicles.  Probably  it  took  place 
during  the  commotions  that  followed  the  death  of  Geda- 
liah  (ch.  41.  18 ;  2  Kings  25.  26).  four  thousand  and  six 
hundred— The  exact  sum-total  of  the  numbers  specified 
here,  viz.,  3023,  832,  745,  not  including  the  general  multi- 
tude, and  tlie  women  and  children  (v.  15;  ch.39. 9;  2  Kings 
25.  11).  31.  (2  Kings  25.  27-30.)  five  and  twentieth  day— 
but  in  2  Kings  25.  27,  it  is  "  the  twenty -seventh  day." 
Probably  on  the  twenty-fifth  the  decree  for  his  elevation 
was  given,  and  the  preparations  for  it  made  by  releasing 
liim  from  prison ;  and  on  the  twenty-seventh  day  it  was 
carried  into  effect.  Evil-merodach- son  and  successor 
of  Nebuchadnezzar  [Lyra]  ;  and  the  Hebrew  writers  say, 
that  during  Nebuchadnezzar's  exclusion  from  men  among 
beasts  Evii-merodach  administered  the  government 
and  tliat  when  Nebuchadnezzar  at  the  end  of  seven  years 
was  restored,  hearing  of  his  son's  misconduct,  and  that 
he  had  exulted  in  his  father's  calamity,  he  threw  him 
into  prison,  where  the  latter  met  Jeconiah  and  contracted 
a  friendship  with  him,  whence  arose  the  favour  which 
subsequently  he  sliowed  him.  God,  in  his  elevation,  re- 
warded his  having  surrendered  to  Nebuchadnezzar  (cf. 
ch.  38. 17  with  2  Kings  24.  12).  lifted  up  .  .  .  head— (Cf. 
Genesis  40.13,20;  Psalm  3. 3;  27.6.)  33.  set  his  throne 
above— a  mark  of  respect,  the  kings  —  the  Hebrew  text 
reads  (the  other)  "kings."  "The  kings"  is  a  Masoretio 
correction.  33.  changed  .  .  ,  garments — gave  him  gar- 
ments suitable  to  a  king,  did  .  .  .  eat  bread  before 
him— (2  Samuel  9. 13.)  34.  every  day  a  portion— rather, 
"its  portion,"  Margin  (cf.  Margin^  1  Kings  8.  59). 


THE 


LAMENTATIONS    OF    JEREMIAH. 


INTRODUCTION. 

In  the  Hebrew  Bible  these  Elegies  of  Jeremiah,  five  in  number,  are  placed  among  the  Chetuvim,  or  Holy  Wriiingi 
('-•  the  Psalms,"  &c.,  Luke  24. 44),  between  Ruth  and  Ecclesiastes.  But  though  in  classification  of  compositions  it  belongs 
to  the  Chetuvim,  it  probably  followed  the  prophecies  of  Jeremiah  originally.  For  thus  alone  can  we  account  for  the 
prophetical  books  being  enumerated  by  Joskphus  (c.  Apion)  as  thirteen:  he  must  have  reckoned  Jeremiah  and  Lam- 
entations as  one  book,  as  also  Judges  and  Ruth,  the  two  books  of  Samuel,  &c.,  Ezra  and  Nehemiah.  The  Lamenta- 
tions naturally  follow  the  book  which  sets  forth  the  circumstances  forming  the  subject  of  the  Elegies.  Similar  lam- 
entations occur  2  Samuel  1. 19,  &c. ;  3.  33.  The  Jews  read  it  in  their  synagogues  on  the  ninth  of  the  month  Ab,  which 
is  a  fast  for  the  destruction  of  their  holy  city.  As  in  2  Chronicles  35. 25,  "lamentations"  are  said  to  have  been  "wHt- 
ten"  by  Jeremiah  on  the  death  of  Josiah,  besides  it  having  been  made  "an  ordinance  In  Israel"  that  "singing 
660 


Tlu  Miserable  Slate  of  Jerusalem, 


LAMENTATIONS   I. 


by  Heason  of  her  Sin. 


women"  should  "  speak"  of  that  king  in  lamentations ;  Joseph  us  (AntiquiUe.i  1.  6),  Jerome,  &c.,  thought  that  they  are 
contained  in  the  present  collection.  But  plainly  the  subject  here  is  the  overthrow  of  the  Jewish  city  and  people,  as 
the  LXX.  expressly  state  in  an  introductory  verse  to  their  version.  The  probability  is  that  tliere  is  embodied  In 
these  Lamentations  much  of  the  language  of  his  original  Elegy  on  Josiah,  as  2  Chronicles  35.  25  states  ;  but  it  is  now 
applied  to  the  more  universal  calamity  of  the  whole  state,  of  which  Josiah's  sad  death  was  the  forerunner.  Thus 
eh.  4.  20,  originally  applied  to  Josiah,  was  "  written,"  in  its  subsequent  reference,  not  so  much  of  him,  as  of  the  throne 
of  Juclah  in,  general,  the  last  representative  of  which,  Zedekiah,  had  just  been  carried  away.  The  language,  which  is 
true  of  good  Josiah,  is  too  strong  in  favour  of  Zedekiah,  except  when  viewed  as  representative  of  the  crown  in  gen- 
eral. It  was  natural  to  embody  the  language  of  the  Elegy  on  Josiah  in  the  more  general  lamentations,  as  his  death 
was  the  presage  of  the  last  disaster  that  overthrew  the  throne  and  state. 

The  title  more  frequently  gi  ven  by  the  Jews  to  these  Elegies  is,"  How"  {Ilebreiv,  JEechah),  from  the  first  word,  as  the 
Pentateuch  is  similarly  called  by  the  first  Hebrew  word  of  Genesis  1.  The  LXX.  call  it  "  Lamentations,"  from  whom 
we  derive  the  name.  It  refers  not  merely  to  the  events  which  occurred  at  the  capture  of  the  city,  but  to  the  sufferings 
of  the  citizens  (the  penalty  of  national  sin)  from  the  very  beginning  of  the  siege;  and  perhaps  from  before  it,  under 
Manasseh  and  Josiah  (2  Chronicles  33. 11 ;  35.20-25);  under  Jehoahaz,  Jehoiakim,  and  Zedekiah  (2  Chronicles  30. 3,  4, 
6,  7, 10, 11,  &c.).  LowTH  says,  "Every  letter  is  written  with  a  tear,  every  word  the  sound  of  a  broken  heart."  The 
style  is  midway  between  the  simple  elevation  of  prophetic  writing  and  the  loftier  rhythm  of  Moses,  David,  and  Ha- 
bakkuk.  Terse  conciseness  marks  the  Hebrew  original,  notwithstanding  Jeremiah's  difluseness  in  his  other  writ- 
ings. The  Elegies  are  grouped  in  stanzas  as  they  arose  in  his  mind,  without  any  artificial  system  of  arrangement  as 
to  the  thoughts.  The  five  Elegies  are  acrostic:  each  is  divided  into  twenty-two  stanzas  or  verses.  In  the  first  three 
Elegies  the  stanzas  consist  of  triplets  of  lines  (excepting  Elegy  1.  7,  and  2. 19,  which  contain  each  four  lines)  each  be- 
ginning with  the  letters  of  the  Hebrew  alphabet  in  regular  order  (twenty-two  in  number).  In  three  instances  (Elegy 
2. 16, 17 ;  3. 4(5-51 ;  4. 16,  17)  two  letters  are  transposed.  In  the  third  Elegy,  each  line  of  the  three  forming  every  stanza 
begins  with  the  same  letter.  The  stanzas  in  the  fourth  and  fifth  Elegies  consist  of  two  lines  each.  The  fifth  Elegy, 
though  having  twenty-two  stanzas  (the  number  of  letters  in  the  Hebrew  alphabet),  just  as  the  four  first,  yet  is  not  al- 
phabetical; and  its  lines  are  shorter  than  those  of  the  others,  which  are  longer  than  are  found  in  other  Hebrew 
poems,  and  contain  twelve  syllables,  marked  by  a  caesura  about  the  middle,  dividing  them  into  two  somewhat  un- 
equal parts.  The  alphabetical  arrangement  was  adopted  originally  to  assist  the  memory.  Grotixjs  thinks  the  reason 
for  the  inversion  of  two  of  the  Hebrew  letters  in  Elegy  2. 16,  17;  3.46-51;  4.16,  17,  is,  that  the  Chaldeans,  like  the 
Arabians,  used  a  diflferent  order  from  the  Hebrews ;  in  the  first  Elegy,  Jeremiah  speaks  as  a  Hebrew,  in  the  following 
ones,  as  one  subject  to  the  Chaldeans.    This  is  doubtful. 


CHAPTER  (ELEGY)   I. 

Ver.  1-22.  Aleph,  X-  !•  how  ia  she  .  .  .-wido-wl  slie 
tUat  Avas  great,  &o.—I}nglish  Version  is  according  to  the 
accents.  But  the  members  of  each  sentence  are  better 
balanced  in  antithesis,  thus,  "how  is  she  that  was  great 
among  the  nations  become  as  a  widow!  (how)  she  who  was 
princess  among  the  provinces  (i.e.,  she  who  ruled  over  the 
surrounding  provinces  from  the  Nile  to  the  Euphrates, 
Genesis  15.18;  livings  4. 21;  2  Chronicles  9.26;  Ezra  4.20) 
become  tributary!"  [Maurer.]  sit— on  the  ground;  the 
posture  of  mourners  (ch.  2. 10 ;  Ezra  9. 3).  The  coin  struck 
on  the  taking  of  Jerusalem  by  Titus,  representing  Judea 
as  a  female  sitting  solitary  under  a  palm  tree,  with  the 
inscription, "  Judtea  Capta,"  singularly  corresponds  to  the 
image  here;  the  language  therefore  must  be  prophetical 
of  her  state  subsequent  to  Titus,  as  well  as  referring  retro- 
spectively to  her  Babylonian  captivity.  Beth,  2.  2-  *•»  the 
night— even  in  the  night,  the  period  of  rest  and  oblivion 
of  griefs  (Job  7. 3).  lovers  . . .  friends — the  heathen  states 
allied  to  Judah,  and  their  idols.  The  idols  whom  she 
"loved"  (Jeremiah  2.20-25)  could  not  comfort  her.  Her 
former  allies  would  not:  nay,  some  "treacherously"  joined 
her  enemies  against  her  (2  Kings  24.2,7;  Psalm  137.7). 
Oimel,  J.  3.  (Jeremiah  52. 27.)  because  of  great  servi- 
tude—i.  e.,in  a  state  "of  great  servitude,"  endured  from 
the  Chaldeans.  "Because"  is  made  by  Vatablus  indic- 
ative of  the  cause  of  her  captivity,  viz.,  her  having  "af- 
flicted" and  unjustly  brought  into  "servitude"  the  man- 
umitted bond-servants  (.leremiah  34.  8-22).  Maurer  ex- 
plains it,  "Judah  has  left  Aer  iand  (not  literally  "gone  into 
cjvptivity")  because  of  the  yoke  imposed  on  it  by  Nebu- 
chadnezzar." no  rest— (Deuteronomy  28.  64,  &5.)  overtook 
her  between  . .  .  straits— image  from  robbers,  who  In  the 
East  intercept  travellers  at  the  narrow  passes  in  hilly  re- 
gions. Dalelh,  "[.  A.  feasts— the  passover  ;  pentecost,  or 
tlie  feast  of  weeks;  and  the  feast  of  tabernacles,  gates— 
once  the  place  of  concourse.  He,  T\.  5.  the  chief— rule 
her  (Deuteronomy  28. 43, 44).  adversaries  . . .  prosper  j  for 
the  Lord,  Ac— all  the  foe's  attempts  must  have  failed,  had 
not  God  delivered  His  people  into  their  hands  (Jeremiah 
30. 15).  Van,  1.  6.  beauty  .  .  .  departed— her  temple,  throne, 
and  priesthood,  harts  that  find  no  pa«ture— an  animal 
36 


timid  and  fleet,  especially  when  seeking  and  not  able  to 
"  find  pasture."  JSain,  t.  7.  remembered — rather,  remem- 
bers,  now,  in  her  afflicted  state.  In  the  days  of  her  pros- 
perity she  did  not  appreciate,  as  .she  ought,  the  favours 
of  God  to  her.  Now,  awakening  out  of  her  past  lethargy, 
she  feels  from  what  higli  privileges  she  has  fallen,  when 
her  people  fell,  &c.—i.  €.,  after  which  days  of  prosperity 
"her  people  fell."  mock  at  her  Sabbaths— the  heathen 
used  to  mock  at  the  Jews'  Sabbath,  as  showing  their  idle- 
ness, and  terra  them  Sabbatarians  (Martial,  4.  4).  Now, 
said  they  ironically,  ye  may  keep  a  continuous  Sabbath. 
So  God  appointed  the  length  of  tlie  captivity  (seventy 
years)  to  be  exactly  that  of  the  sum  of  the  Sabbaths  In  the 
490  years  in  which  the  land  was  denied  its  Sabbaths  (Le- 
viticus 26.  33-35).  Maxjrer  translates  it  "  ruin."  But  Eng- 
lish Version  better  expresses  the  point  of  their  "  mocking," 
viz.,  their  involuntary  "Sabbaths,"  i.e.,  the  cessation  of  all 
national  movements.  A  fourth  line  is  added  in  this 
stanza,  whereas  in  all  the  others  there  are  but  three.  So 
in  Elegy  2.  19.  Cheth,  pl.  8.  (1  Kings  8.  46.)  is  removed 
—as  a  woman  separated  from  the  congregation  of  God  for 
legal  impurity,  Avhich  is  a  type  of  moral  impurity.  So  v. 
17;  Leviticus  12.  2;  15.  19,  &c.  her  nakedness— they  have 
treated  her  as  contumeliously  as  courtesans  from  Avhom 
their  clothes  are  stripped,  turneth  back-warVl — as 
modest  women  do  from  shame,  i.  e.,  she  is  cast  down  from 
all  hope  of  restoration.  [Calvin.]  Tcth,  £3.  9«  Continu- 
ation of  the  image  in  v.  8.  Her  ignominy  and  misery  can- 
not be  concealed,  but  are  apparent  to  all,  as  if  a  woman 
were  suffering  under  such  a  flow  as  to  reach  the  end  of 
her  skirts,  rememberetli  not  .  .  .  last  end— (Deuteron-  ■ 
omy  32.  29;  Isaiah  47.  7.)  She  forgot  how  fatal  must  be  the 
end  of  her  iniquity.  Or,  as  the  words  following  imply. 
She,  in  despair,  cannot  lift  herself  up  to  lay  hold  of  God's 
promises  as  to  her  "latter  end."  [Calvin.]  'wonderfully 
— Hebrew,  wonders,  i.  e.,  with  amazing  dejection.  O  Lord, 
beliold— Judah  here  breaks  in,  spealcing  for  herself,  for 
the  enemy  hath  magnlAed  himself— What  might  seem 
ground  for  despair,  tlic  elated  insulting  of  the  eneiny,  is 
rather  ground  for  good  hope.  Jod, '.  10.  for— surd]/  she 
hath  seen,  &c.  heathen  .  .  .  command  .  .  .  not  enter 
.  .  .  congregation— for  Instance,  the  Ammonites  and 
Moabites  (Deuteronomy  23.3;  Nehemiah  13.1.2),    If  the 

561 


Jerusalem  Complaineth  to  God. 


LAMENTATIONS  II. 


Jeremiah  Lamenteth  ha'  Misery, 


heathen,  as  such,  were  not  allowed  to  enter  the  sanctuary 
for  worship,  much  less  were  they  allowed  to  enter  in 
order  to  rob  and  destroy.  CXiph,2-    H-  (Jeremiah  37.21; 
38.  9;  52.  6.)     given  .  .  .  pleasaut  tilings  for  meat— (2 
Kings  6.  25;  Job  2.  4.)    relieve  .  .  .  %o\\\—lit.,  to  cause  the 
soul  or  life  to  return,    for  I  am  become  vile— Her  sins  and 
conseciuent  sorrows  are  made  the  plea  in  craving  God's 
mercy.    Cf.  the  like  plea  in  Psalm  25.  11.  Lamed,  l.   13. 
The  pathetic  appeal  of  Jerusalem,  not  only  to  her  neigh- 
bours, but  even  to  the  strangers  "passing  by,"  as  her  sor- 
row is  such  as  should  excite  the  compassion  even  of  tliose 
unconnected  with  her.    She  here  prefigures  Christ,  whom 
the  language  is  prophetically  made  to  suit,  more  than 
Jerusalem.    Cf.  Israel,  i.  c,  Messiah,  Isaiah  49.  3.    Cf.  with 
"  pass  by,"  Matthew  27.  39 ;  Mark  15.  29.    As  to  Jerusalem, 
Daniel  9. 12.    Maukek,  from  the  Arabic  idiom,  translates, 
"  do  not  go  off  on  your  way,"  i.  e.,  slop,  whoever  ye  are 
that  pass  by.    English  Version  is  simpler.  Mem,  O.    13. 
tooiies- a  fire  which  not  only  consumes  the  skin  and  flesh, 
but  penetrates  even  to  my  "  bones"  ( i.  e.,  my  vital  powers). 
prevailetli  against- not  as  RosENMULLER, "  He  (Jehovah) 
hath  broken  them;"  a  sense  not  in  the  Hebrew,    net— 
(Ezekiel  12. 13.)  Image  from  hunting  wild  beasts.    He  has 
so  entangled  me  in  His  judgments  that  I  cannot  escape. 
turned  me  ijacU— so  that  I  cannot  go  forward,  and  get 
free  from  His  meshes.  Nun,  J.     14.  yoke  ...  is  bound 
by  liis  hand— (Deuteronomy  28.  48.)    Metaphor  from  hus- 
bandmen, who,  after  they  have  bound  the  yoke  to  the 
neck  of  oxen,  hold  the  rein  firmly  twisted  round  the  hand. 
Thus  the  ti-anslation  will  be,  "  in  His  hand."    Or  else,  "  the 
yoke  of  my  transgressions"  (i.  e.,  of  punishment  for  my 
transgressions)  is  held  so  fast  fixed  on  me  "by"  God,  that 
there  is  no  loosening  of  it ;  thus  English  Version,  "by  His 
hand."    Avreatlied- my  sins  are  like  the  withes  entwined 
about  the  neck  to  fasten  the  yoke  to.    into  tlieir  hands, 
from  -whoin- into  the  hands  of  those,  from  whom,  <tc. 
Matjeer  translates,  "fce/ore  whom  I  am  not  able  to  stand." 
Samech,  0-    1-5.  trodden,  &c.— Maurer,  from  Syriac  root, 
tr«7i.sto<es,  "castaway;"  so  2  Kings  23.  27.    But  Psalm  119. 
118,  support*;  English  Version,    in  .  .  .  midst  of  me— They 
fell  not  on  llie  battle-field,  but  in  the  heart  of  the  city;  a 
sign  of  the  Divine  wrath,    assembly— the  collected  forces 
of  Babylon ;  a  vei-y  different  "  assembly"  fi-om  the  solemn 
ones  which  once  met  at  Jerusalem  on  the  great  feasts. 
Tlie  Ilehrcw  means,  lit.,  such  a  solemn  "assembly"  or  feast 
(cf.  ch.  2.  22;.    trodden  .  .  .  virgin  ...  in  a  -wine-press 
—hath  forced  her  blood  to  burst  forth,  as  the  red  wine 
from  the  ?;rapes  trodden  in  the  press  (Isaiah  63.  3;  Revela- 
tion 14.  19,  20;  19.  15.)  Ain,  ;♦.    16.  (Jeremiah  13. 17;  14. 17.) 
Jerusalem  is  the  speaker,    mine  eye,  mine  eye — so  ch.  4, 
18,  "our  end  .  .  .  our  end;"  repetition  for  emphasis.  -Pe,3. 
17.  Like   a   woman   in    labour-throes    (Jeremiah   4.  31). 
nienstruoua  -woman- held  unclean, and  shunned  by  all; 
separated  from  laer  husband  and  from  the  temple  (cf.  v.  8; 
Leviticus  14. 19,  &c.).  Tzaddi,  i*.    18.  The  sure  sign  of  re- 
pentance ;  justifying  God,  condemning  herself  (Nehemiah 
9.  33;  Psalm  51.4;  Daniel  9.7-14).    his  commandment — 
lit.,  mouth;   His  word    in   the  mouth  of    the  prophets. 
Koi)h,    p.    19.  lovers— (f.  2;  Jeremiah  30.  14.)    elders— in 
dignity;  not  merely  age.  sought  .  .  .  meat — their  dignity 
did  not  exempt  them  from  having  to  go  and  seek  bread 
(f.  11).  Resch,  1.     30.  boivels  .  .  .  troubled— (Job  30.  27; 
Isaiah  16.  11 ;  Jeremiah  4. 19;  31.  20.)    Extreme  mental  dis- 
tress affects  the  bowels  and  tlie  whole  internal  frame. 
heart  .  .  .  titrned — (Hosea  11.  8.)    Is  agitated  or  fluttered. 
abroad  .  .  .  sword  ...  at  home  ...  as  death — (Deuter- 
onomy 32.25;  Ezekiel  7.15.)    Tlie  "as"  does  not  modify, 
but  intensifies.    "Abroad  the  sword  bereaveth,  at  home 
as  it  were  death  itself"  (personified),  in  the  form  of  famine 
and  pestilence  (2  Kings  25.3;  Jeremiah  14.  IS;  52.6).    So 
Habakkuk  2.  5,  "as  death."   [Michaelis.]  8chin,\i;.    31. 
they  are  glad  that  thou  hast  done  it  — because  they 
thought  that  therefore  Judah  is  irretrievably  ruined  (Jere- 
miah 40.  3).    tlic  day  .  .  .  called— (but)  thou  wilt  bring  on 
them  the  day  of  calamity  which  thou  hast  announced,  viz., 
by  the  prophets  (Jeremiah  50.;  48.  27).    like  .  .  .  me— in 
calamities  (Psalm  137.8.9;  Jeremiah  51.  25,  &c.).  Tau,  ri. 
33.  Such  prayers  against  foes  are  lawful,  if  the  foe  be  an 
562 


enemy  of  God,  and  if  our  concern  be  not  for  our  own  per- 
sonal feeling,  but  for  the  glory  of  God  and  the  welfare  of 
His  people,  come  before  thee — so  Revelation  16. 19,  "  Baby- 
lon came  in  remembrance  before  God"  (cf.  Psalm  109. 15.) 

CHAPTER    (ELEGY)    II. 

Ver.  1-22.    Aleph,  K.  1.  Ho-*v— The  title  of  the  collection 
repeated  here,  and  Elegy  4. 1.    covered  .  .  .  -n-lth  a  cloud 
— i.  e.,  with  the  darkness  of  Ignominy,    cast  down  from 
heaven  unto  .  .  .  earth— (Matthew  11.  2J.)    Dashed  down 
from  the  highest  prosperity  to  the  lowest  misery,  beauty 
of  Israel— the  beautiful  temple  (Psalm  29.  2;  74.7;  96.9, 
Margin;  Isaiah  60.7;  64. 11).    his  footstool— the  ark  (cf.  1 
Chronicles  28.  2,  with  Psalm  99.  5;  132.  7).    They  once  had 
gloried  more  in  the  ark  than  in  the  God  whose  symbol  it 
was;  they  now  feeUt  was  but  His  "footstool,"  yet  that  it 
had  been  a  great  glory  to  them  that  God  deigned  to  use  it 
as  such.  Beth,  3.    3.  polluted— by  delivering  it  into  the 
hands  of  the  profane  foe.    Cf.  Psalm  89.  39,  "profaned  .  . 
crown."  Gimel,  J.    3.  horn— worn  in  the  East  as  an  orna- 
ment on  the  forehead,  and   an  emblem  of  power  and 
majesty  (1   Samuel   2.  10;    Psalm   132.  17;   Jeremiah   48. 
Qa,  Note),    dra-wn  back  .  .  .  right  hand— (Psalm  74.  11.) 
God   has   withdraAvn   the   help   which   He   before  gave 
them.     Not  as  Henderson,  "He  has  turned  back  his 
{Israels)  right  hand  "  (Psalm  89. 43).    Daleth,  '\.    ■*.  (Isaiah 
63.10.)    stood  >vith  .  .  .  right  hand— He  took  His  stand 
so  as  to  use  His  right  hand  as  an  adversary.    Henderson 
makes  the  image  to  be  that  of  an  archer  steadying  his 
right  hand  to  take  aim.    Not  only  did  He  withdraw  His 
help,  but  also  took  arms  against  Israel,    all  .  .  .  pleasaut 
to  .  .  .  eye— (Ezekiel  24.  25.)     All  that  were  conspicuous 
for  youth,  beauty,  and  rank,     in  .  .  .  tabernacle — the 
dwellings  of  Jerusalem.     He,  T\.     5.  a»»  enemy— (Jere- 
miah 30.  14.)     mourning  and  lamentation — There   is  u 
play  of  similar  sounds  in  the  original,  "sorrow  and  sad- 
ness," to  heighten  the  effect  (Job  30.  S,  Hebrew ;  Ezekiel 
35.3,  Margin).      Vau,).     6.  tabernacle— rather,  "He hath 
violently  taken  away  His  hedge  (the  hedge  of  the  place 
sacred  to  Him,  Psalm  80. 12;  89.  40;   Isaiah  5.  5),  as  that  of 
a  garden."    [Matjrek.]   Caztvi'S  sxxpports  English  Version, 
"His  tabernacle  (t.  e.,  temple)  as  (one  would  t-ake  away 
the  temporary  cottage  or  booth)  of  a  garden."    Isaiah  1.  8, 
accords  with  this  (Job  27.  18).    places  of  .  .  .  assembly— 
the  temple  and  synagogues  (Psalm  74.  7,  8).    solemn  feasts 
— (Ch.  1.  4.)    Zain,  I.     7.  they  .  .  .  made  a  noise  in  .  .  . 
house  of .  .  .  liord,  as  in  .  .  .  feast — The  foe's  shout  of 
triumph  in  the  captured  temple  bore  a  resemblance  (but 
oh  how  sad  a  contrast  as  to  the  occasion  of  it !)   to  the  joy- 
ous thanksgivings  we  used  to  offer  in  the  same  place  at 
our  "solemn  feasts"  (cf.  v.  22).     Cheth,  n.    8.   stretched 
...  a  line  —  The   Easterns   used   a   measuring-line  not 
merely  in  building,  but  in  destroying  edifices  (2  Kings  21. 
13;  Isaiah  34.  11).    Implying  here  the  unsparing  rigiduess 
with  which  he  would  exact  punishment      I'eth,  U.     9« 
Her  gates  cannot  oppose  the  entrance  of  the  foe  into  the 
city,  for  they  are  sunk  under  a  mass  of  rubbish  and  earth. 
broken  .  .  .  bars — (Jeremiah  51.  30.)    her  king  .  .  .  among 
.  .  .  Gentiles— (Deuteronomy  28.  36.)    la-w  .  .  .  no  more— 
(2  Chronicles  15.  3.)    The  civil  and  religious  laws  were  one 
under  the  theocracy.    "  All  the  legal  ordinances  (prophet- 
ical as  well  as  priestly)  of  the  theocracy,  are  no  more" 
(Psalm  74.  9 ;  Ezekiel  7.  26).    Jod,  \    10.  (Job  2. 12, 13.)    The 
"elders,"  by  tlieir  example,  would  draw  the  others  to  vio- 
lent grief,    the  virgins— who  usually  are  so  anxious  to 
set  off  their  personal  appearances  to  advantage.    Caph,  J. 
11.  liver  is  poured,  &c.—i.e.,  as  the  liver  was  thought  to 
be  the  seat  of  the  passions,  all  my  feelings  are  poured  out 
and  prostrated  for,  &c.  The  "  liver,"  is  here  put  for  the  bile 
(see  Job  16. 13,  "gall;"  Psalm  22. 14)  in  a  bladder  on  the 
surface  of  the  liver,  copiously  dischai'ged  when  the  pas« 
sions  are  agitated,    s-woon— through  faintness  from  the 
effects  of  hunger.     Lamed,  S.     13.   as  the   -tvounded— 
Famine  being  as  deadly  as  the  sword  (Jeremiah  52.  6). 
soul  .  .  .  poured  .  .   ,  into  .  .  .  motlier's  bosom— In- 
stinctively turning  to  their  mother's  bosom,  but  finding 
no  milk  there,  they  breathe  out  their  life  as  it  were  "into 


The  Faithful  Bewail  their  Calamities. 


LAMENTATIONS  III. 


They  JVowrisA  their  Hope  throiujh  God. 


ber  bosom."'    Mem,  D-    13.  "What  tiling  shall  I  take  to 

•»vltnes8— What  can  I  bring  forward  as  a  witness,  or  in- 
stance, to  prove  that  others  have  sustained  as  grievous 
ills  as  thou?  I  cannot  console  thee  as  mourners  are  often 
consoled  bj-  showing  that  thy  lot  is  only  what  others,  too, 
PufTer.  The  "sea"  affords  the  only  suitable  emblem  of 
thy  woes,  by  its  boundless  extent  and  depth  (ch.  1.12; 
Daniel  9. 12).  Nun,  J,  14.  TUy  propliets— not  God's  (Jer- 
emiah 2:?.  2C.)  vain  .  .  .  for  tUee— to  gratify  thy  appetite, 
not  for  truth,  but  for  false  things,  not  discovered  thine 
Iniquity — in  opposition  to  God's  command  to  the  true 
prophets  (Isaiah  58. 1).  Lit.,  They  hcive  not  taken  off  the  veil 
which  was  on  thine  iniquity,  so  as  to  set  it  before  tlice.  bur- 
dens—Their prophecies  were  soothing  and  flattering;  but 
the  result  of  them  was  heavy  calamities  to  the  people, 
worse  than  even  what  the  prophecies  of  Jeremiah,  which 
they  in  derision  called  "burdens,"  tjireatened.  Hence  he 
terms  their  preteiided  prophecies  "false  burdens,"  which 
proved  to  the  Jews  "causes  of  their  banishment;"  [Cal- 
vin.] 8amech,  Q.  15.  clap  .  .  .  hands— in  derision  (Job 
27.2;^;  31.37).  wag  .  .  ,  head— (2 Kings  19.  21;  Psalm  41. 1-1). 
perfection  of  beauty  .  .  .  joy  of  .  .  .  earth — (Psalm  48. 
2;  .W.  2.)  The  Jews'  enemies  quote  their  very  words  in 
scorn.  Pe,  3.  10,17,  For  the  transposition  of  i7e6reiy  let- 
ters (Pe  and  Ain)  in  the  order  of  verses,  see  Introduction. 
opened  ,  .  .  mouth — as  ravening,  roaring  •wild  beasts 
(Job  16.  9,  10 ;  Psalm  22. 13).  Herein  Jerusalem  was  a  tj'pe 
of  Messiah,  gnash  .  .  .  teeth— in  vindictive  malice,  we 
have  seen  it — (Psalm  35.21.)  Ain,y.  IT.  Lord — Let  not 
the  foe  exult  as  if  it  was  their  doing.  It  was  "  the  Lord" 
who  thus  fulfilled  the  threats  uttered  by  His  prophets  for 
the  guilt  of  Judea  (Leviticus  26.  16-2.5;  Deuteronomy  28. 
36-18,  53;  Jeremiah  19.  9).  Tzaddi,  ^.  18.  wall— (y.  8.) 
Fersonided.  "  Their  heart,  i.e.,  the  Jews';  whilst  their 
heart  is  lifted  up  to  the  Lord  in  praj^er,  their  speech  is  ad- 
dressed to  the  "  wall "  (the  part  being  put  for  the  whole  city). 
let  tears,  ifcc— (Jeremiah  14.  17.)  The  wall  is  called  on  to 
weep  for  its  own  ruin  and  that  of  the  city.  Cf.  the  similar 
personification  (ch.  1.  4).  apple- the  pupil  of  the  eye 
(Psalm  17.  8).  Koph,  p.  19.  cry  .  .  .  in  .  .  .  night  — 
(Psalm  119. 147.)  beginning  of  .  .  .  Avatches — i.  e.,  the  first 
of  the  three  equal  divisions  (four  hours  each)  into  which 
the  .'uicient  Jews  divided  the  night,  viz.,  from  sunset  to 
ten  o'clock.  The  second  was  called  "the  middle  watch" 
(Judges  7. 19),  from  ten  till  two  o'clock.  The  third  "the 
morning  watch,"  from  two  to  sunrise  (Exodus  14.2^1;  1 
Samuel  11.  11).  Afterwards,  under  the  Romans,  they  had 
four  watches  (Matthew  14.  25;  Luke  12.  38).  for  .  .  .  thy 
.  .  .  cliildren— that  God,  If  He  will  not  spare  thee,  may  at 
least  preserve  "thy  young  children."  top  of .  .  .  street 
—(Isaiah  51.  20;  Nahum  3.  10).  Resch,  1.  30.  women  eat 
.  .  .  fruit- as  tlireatcued  (Leviticus  26.29;  Deuteronomy 
28.  53,  .56,  57 ;  Jeremiah  19.9).  children  .  .  .  span  long- 
er else,  "children  whom  tliey  carry  in  their  arms." 
[Maurek.]  Schin,'ti}.  21.  (2  Chronicles  36.  U.)  33.  Thou 
hast  called  as  in  .  .  .  solcniit  day  .  .  .  terrors— tliou 
hast  summoned  my  enemies  against  me  from  all  quarters, 
just  as  multitudes  used  to  be  convened  to  Jerusalem,  on 
the  solemn  feast-days.  The  objects  for  which  tlie  enemies 
and  the  festal  multitude  respectively  met,  formed  a  sad 
contrast.    Cf.  ch.  1. 15:  "called  an  assembly  against  me." 

CHAPTER   (ELEGY)    III. 

Ver.  1-66.  Jeremiah  proposes  his  own  experience  under 
atUictlons,  as  an  example  how  the  Jews  should  bcha\-^ 
under  theirs,  so  as  to  have  hope  of  a  restoration;  hence 
the  change  from  -lingular  to  p^/mi  (v.  22, 40-47).  The  stanzas 
consist  of  three  lines,  each  of  which  begins  with  the  same 
Hebrew  letter.  Aleph,  H.  1-3.  seen  affliction— his  own 
In  the  dungeon  of  Malchiah  (Jeremiah  38.  6):  that  of  his 
■  countrymen  also  In  the  siege.  Both  were  types  of  that  of 
Christ.  3.  darkness— calamity,  light^prosperlty.  3. 
turueth  .  . .  hand-to  inflict  again  and  again  new  strokes. 

Ills  hand  :     J^-hich  once  used  to  protect  me.   "  Turned 
turneth"  implies  ?-ei)ea/ed  Inflictions.    Beth,  2.   4-6.   (Job 
i6.  8.)    5.  huilded-mounds,  as  against  a  besieged  city,  so 
»s  to  allow  none  to  escape  (so  v.  7, 9).  6.  set  me-HENDER- 


SON  refers  this  to  the  custom  of  placing  the  dead  in  a  sit- 
ting posture,  dark  places— sepulchres.  As  those  "dead 
long  since:"  so  Jeremiah  aud  his  people  are  consigned 
to  oblivion  (Psalm  8S.  5,  0;  143.  3 ;  ^zekiel  37.  13).  Oirtiel, 
J.  7-9.  hcflged— (Job  3.  2:3;  Hosea  2.  6.)  chain  — ?t<., 
chain  of  brass.  8.  sliuttctli  out>-iraage  froni  a  door 
shuttinff  out  any  entrance  (Job  .30.  20).  So  the  antitype, 
Christ  (Psalm  22.  2).  9.  hewn  stone— which  coheres  so 
closely  as  not  to  admit  of  being  broken  through. 
paths  crooked— thwarted  our  plans  and  efforts  so  that 
none  went  right.  Daleth,  1.  10-13.  (Job  10.  16;  Hosea 
13.  7,  8).  11.  turned  aside— made  me  Avander  out  of  the 
right  way,  so  as  to  become  a  prey  to  wild  beasts.  pulle4 
...  in  pieces— (Hosea  6. 1,)  as  a  "bear"  or  a  "lion"  (r.  10). 
13.  (Job  7.  20.)  He,r\.  13-15.  13.  arrows— «<.,  so««  of  His 
quiver  (cf.  Job  6.  4).  14.  (Jeremiah  20.  7.)  their  song— 
(Psalm  69. 12.)  Jeremiah  herein  was  a  type  of  Messiah. 
"All  my  people"  (John  1.11).  15.  -tvorm-wood- (Jere- 
miah 9.  15.)  There  it  is  regarded  as  food,  viz.,  the  leaves; 
here  as  d>-jnA,  vJ2.,  the  juice.  Faw,  1.  16-18.  gravel— re- 
ferring to  the  grit  that  often  mixes  with  bread  baked  in 
ashes,  as  is  the  custom  of  baking  In  the  East  (Proverbs  20. 
17).  We  fare  as  hardly  as  those  who  eat  such  bread.  The 
same  allusion  is  in  "Covered  me  with  ashes,"  viz.,  as 
bread.  17.  Not  only  present,  but  all  hope  of  future  pros- 
perity is  removed ;  so  much  so,  that  I  am  as  one  who  never 
was  pi-osperous  ("I  forgat  prosperity").  18.  from  the 
I^ord— i.  e.,  my  hope  derived  from  Him  (Psalm  31.  22). 
Zain,  r.  19-31.  (Jeremiah  9.  15.)  Reniembering,  &c. — 
This  gives  the  reason  why  he  gave  way  to  the  temptation 
to  despair.  The  Margin,  "Remember,"  does  not  suit  the 
sense  so  well.  30.  As  often  as  my  smd  calls  them  to  re- 
membrance, it  is  humbled  or  bowed  down  in  me.  31.  This 
— viz.,  what  follows;  the  view  of  the  Divine  character  (v. 
22,  23).  Calvin  makes  "this"  refer  to  Jeremiah's  in- 
firmity. His  very  weakness  (v.  19,  20)  gives  him  hope  of 
God  interposing  His  strength  for  him  (cf.  Psalm  25. 11, 17; 
42.  5,  8 ;  2  Corinthians  12.  9, 10).  ChetJi,  fl.  33-34.  (Malachi 
3.  C.)  33.  (Isaiah  33.  2.)  34.  (Numbers  18.  20;  Psalm  16.  5; 
73.  26;  119.  57;  Jeremiah  10.  16.)  To  have  God  for  our  por- 
tion is  the  one  only  foundation  of  hope.  Teth,  {J.  35-3T. 
The  repetition  of  "good"  at  the  beginning  of  each  of  the 
three  verses  heightens  the  effect,  -wait— (Isaiah  30. 18.) 
36.  quietly  -vK-ait—lii.,  be  in  silence.  Cf.  v.  28  and  Psalm  39. 
2,  9,  i.  e.,  to  be  patiently  quiet  under  afflictions,  resting  in 
the  will  of  God  (Psalm  37.  7).  So  Aaron,  Leviticus  10.  '2,  3; 
aud  Job  40.  4,  5.  37.  yoke  — of  the  Lord's  disciplinary 
teaching  (Psalm  90.  12;  119.  71).  Calvin  interprets  it,  The 
Lord's  doctrine  (Matthew  11.  29, 30),  which  is  to  be  received 
in  a  docile  spirit.  The  earlier  the  better;  for  the  old  are 
full  of  prejudices  (Proverbs  8. 17;  Ecclesiastes  12. 1).  Jere- 
miah himself  received  the  yoke,  both  of  doctrine  and 
chastisement  in  his  youth  (Jeremiah  1.  6,  7).    Jod,"".    38- 

30.  The  fruit  of  true  docility  and  patience.  He  does  not 
fight  against  the  yoke  (Jeremiah  31. 18;  Acts  9.  5),  but  ac- 
commodates himself  to  it.  alone— The  heathen  applauded 
magnanimity,  but  they  looked  to  display,  and  the  praise 
of  men.  The  child  of  God,  in  the  absence  of  any  witness, 
"alone,"  silently  submits  to  the  will  of  God.  borne  it 
upon  him—/,  e.,  because  he  is  used  to  bearing  it  on  him. 
Rather,  "Because  He  (the  Lord,  v.  26)  hath  laid  it  on  him." 
[Vatablus.]  39.  (Job  42.  6.)  The  mouth  in  the  dust  la 
the  attitude  of  suppliant  and  humble  submission  to  God's 
dealings  as  righteous  and  loving  in  design  (cf.  Ezra  9.  6;  1 
Corinthians  14.  25).  if  so  be  there  may  be  hope— This 
does  not  express  doubt  as  to  whether  God  be  willing  to 
receive  the  penitent,  but  the  penitent's  doubt  as  to  him- 
self; he  whispers  to  himself  this  consolation,  "Perhaps 
there  may  be  hope  for  me."  30.  Messiah,  the  Antitype, 
fulfilled  this;  His  practice  agreeing  with  His  precept 
(Isaiah  50.  6;  Matthew  5.  39).  Many  take  patiently  afiBlc- 
tions  from  God,  but  when  man  wrongs  them,  they  take  it 
Impatiently.  The  godly  bear  resignedly  the  latter,  like 
the  former,  assent  by  God  (Psalm  17. 13.)    Caph,  J.    31-33. 

31.  True  repentance  Is  never  without  hope  (Psalm  94.  14). 
33.  The  punishments  of  the  godly  are  but  for  a  time.  33. 
Hedothnotafllictany  willingly  (Zi^,/)-o»i//i,sAear<,  I.  e.,as 
if  He  had  any  pleasure  in  It  (Ezeklel  33.  11),  much  less  11.4 

563 


GotTs  Justice  Acknowledged. 


LAMENTATIONS  IV. 


Zion  Bewaileth  her  Pitiful  Slate. 


godly  (Hebrews  12. 10).  Lamed.h.  34-36.  This  triplet  has 
an  infinitive  in  the  beginning  of  each  verse,  the  governing 
finite  verb  being  in  the  end  of  v.  36,  "  the  Lord  approveth 
not,"  which  is  to  be  repeated  in  each  verse.  Jeremiah 
here  anticipates  and  answers  the  objections  which  the 
Jews  might  start,  that  it  was  by  His  connivance  they 
were  "crushed  under  the  feet"  of  those  who  "turned 
aside  the  right  of  a  man."  God  approves  (lit.,  seeth,  Ha- 
bakkuk  1. 13;  so  "behold,"  "look  on,"  i.  e.,  look  on  with 
approval)  not  of  such  unrighteous  acts ;  and  so  the  Jews 
may  look  for  deliverance  and  the  punishment  of  their 
Joes.  35.  before  .  .  .  face  of  .  .  .  Most  High— Any 
"  turning  aside"  of  justice  in  court  is  done  before  the  face 
of  God,  who  Is  present,  and  "  regardeth"  though  unseen 
(Ecclesiastes  5.  8).  36.  subvert— to  wrong.  Mem,  D-  37- 
39.  Who  is  it  that  can  (as  God,  Psalm  33. 9)  effect  by  a  word 
any  thing,  without  the  will  of  God?  38.  evil  .  .  .  good 
— Calamity  and  prosperity  alike  proceed  from  God  (Job  2. 
10;  Isaiah  45.  7;  Amos  3.  6).  39.  living— and  so  having  a 
time  yet  given  him  by  God  for  repentance.  If  sin  were 
punished  as  it  deserves,  life  itself  would  be  forfeited  by 
the  sinner.  "  Complaining"  (murmuring)  ill  becomes  him 
who  enjoys  such  a  favour  as  life  (Proverbs  19.  3).  for  the 
puiiishiineiitof  his  sins— Instead  of  blaming  God  for  His 
sufferings,  he  ought  to  recognize  in  them  God's  righteous- 
ness, and  the  just  rewards  of  his  own  sin.  Nun,  J.  40- 
43.  us— Jeremiah  and  his  fellow-countrymen  in  their 
calamity,  search— as  opposed  to  the  torpor  wherewith 
men  rest  only  on  their  outward  sufferings,  without  at- 
tending to  the  cause  of  them.  Psalm  139.  23,  21.  41.  heart 
^vith  .  .  .  hands— the  antidote  to  hypocrisy  (Psalm  86.  4; 
1  Timothy  2. 8).  43.  not  pardoned— The  Babylonian  cap- 
tivity had  not  yet  ended.  Samech,  D.  43-45.  covered— 
viz.,  thyself  (so  v.  44),  viz.,  so  as  not  to  see  and  pity  our 
calamities,  for  even  the  most  cruel  in  seeing  a  sad  spec- 
tacle are  moved  to  pity.  Cf.  as  to  God  "hiding  His  face," 
Psalm  10. 11 ;  22.  25.  44.  (Ver.  8.)  The  "  cloud"  is  our  sins, 
and  God's  wrath  because  of  them  (Isaiah  44.  22;  59.  2).  45. 
So  the  apostles  were  treated ;  but,  instead  of  murmuring, 
rejoiced  at  it  (1  Corinthians  4. 13).  Pe,  3.  46-48.  Pe  is  put 
before  Ain,  as  in  Elegy  2.  16,  17;  4.  16, 17.  46.  (Ch.  2.  16.) 
47.  Like  animals  fleeing  in  fear,  we  fall  into  the  snare 
laid  for  us.  48.  (Jeremiah  4.  19.)  Ain,  j;.  49-51.  with- 
out .  .  .  intermission — or  else,  "because  there  is  no  in- 
termission" [Piscator],  viz.,  of  my  miseries.  50.  Till- 
His  prayer  Is  not  without  hope,  wherein  it  differs  from 
the  blind  grief  of  unbelievers.  looU  do^vn,  &e.— (Isaiah 
63. 15.)  51.  eye  aflfectetli  mine  heart— i.  e.,  causeth  me  grief 
with  continual  tears;  or,  "affecteth  my  life"  (lit.,  "soul," 
Margin),  i.  e.,  my  health.  [Grotius.]  daughters  of  .  .  . 
city— the  towns  around,  dependencies  of  Jerusalem,  taken 
by  the  foe.  Tzaddi,  V.  53-54.  a  bird— which  is  destitute 
of  counsel  and  strength.  The  allusion  seems  to  be  to 
Proverbs  1.  17,  [Calvin.  J  -^vitliout  cause— (Psalm  69.  4; 
109.  3,  4.)  Type  of  Messiah  (John  15. 2.5.)  53.  in  .  .  .  dun- 
geon—(Jeremiah  37. 16.)  stone— usually  put  at  the  mouth 
of  a  dungeon  to  secure  the  prisoners  (Joshua  10. 18;  Daniel 
6. 17  ;  Matthew  27.  60).  54.  waters— not  literally,  for  there 
was  "  no  water"  (Jeremiah  38. 6)  in  the  place  of  Jeremiah's 
confinement,  but  emblematical  of  overwhelming  calam- 
ities (Psalm  69.  2;  124.  4,  5).  cut  off— (Isaiah  38.  10, 11.)  I 
^m  abandoned  by  God.  He  speaks  according  to  carnal 
sense.  Koph,  p.  55-57.  I  called  .  .  .  out  of  .  .  .  dun- 
geon—Thus  the  spirit  resists  the  flesh,  and  faith  spurns 
the  temptation  [Calvin]  (Psalm  130.1;  Jonah  2.  2).  56. 
Thou  hast  heard— viz.,  formerly  (so  in  v.  57,  58).  breath- 
ing .  .  .  cry— two  kinds  of  prayer ;  the  sigh  of  a  prayer 
silently  breatlied  forth,  and  the  loud,  earnest  cry  (cf.  Isaiah 
26.  16,  "Prayer,"  Margin,  "secret  speech,"  with  Psalm  55. 
17,  "  cry  aloud").  57.  Thou  drewest  near— with  thy  help 
(James  4. 8).  Resch,'\.  58-60.  Jeremiah  cites  God's  gracious 
answers  to  his  prayers  as  an  encouragement  to  his  fellow- 
countrymen,  to  trust  In  Him.  pleaded— (Psalm  35.  1; 
Micah  7.  9.)  59.  God's  past  deliverances,  and  His  know- 
ledge of  Judah's  wrongs,  are  made  the  grounds  of 
prayer  for  relief.  60.  imaginations— devices  (Jeremiah 
11. 19).  "  Their  vengeance"  means  their  malice.  Jeremiah 
gives  his  conduct,  when  plotted  against  by  his  foes,  as  an 
564 


example  how  the  Jews  should  bring  their  wrongs  at  the 
hands  of  the  Chaldeans  before  God.  8hin,]i/.  61-63.  their 
reproacli— their  reproachful  language  against  me.  63. 
lips — speeches.  63.  sitting  down  .  . ,  rising  up — whether 
they  sit  or  rise,  i.  e.,  whether  they  be  actively  engaged  or 
sedentary,  and  at  rest,  "all  the  day"  (v.  62),  I  am  the  sub- 
ject of  their  derisive  songs  (v.  14).  Tau,  n.  64-66.  (Jere- 
miah 11.  20;  2  Timothy  4. 14;.  65.  sorrow— rather,  blind- 
ness or  hardness;  lit.,  "a  veil"  covering  their  heart,  so 
that  they  may  rush  on  their  own  ruin  (Isaiah  6.  10;  2  Cor- 
inthians 3. 14,  15).  66.  from  under  .  .  .  heavens  of .  .  . 
I<ord — destroy  them  so,  that  it  may  be  seen  everywhere 
under  heaven  that  thou  sittest  above  as  Judge  of  the  world. 

CHAPTER  (ELEGY)  IV. 
Ver.  1-22.  The  sa%  Capture  of  Jerusalem,  the  Hope 
OP  Restoration,  and  the  Retribution  awaiting 
Idumea  for  joining  Babylon  against  Judea.  Aleph, 
N.  1.  gold— the  splendid  adornment  of  the  temple  [Cal- 
vin] (ch.  1. 10;  1  Kings  6.  22;  Jeremiah  52. 19);  or,  theprin- 
cijynl  men  of  Judea  [Grotius]  (v.  2).  stones  of  ,  .  .  sanc- 
tuary—the gems  on  the  breastplate  of  the  high  priest;  or, 
metaphorically,  the  priests  and  Levites.  Beth,  2-  SS. 
comparable  to  .  .  .  gold — (Job  28.  16,  19.)  earthen 
pitchers— ^saiah  30.  14;  Jeremiah  19.  11.)  Gimel,  J.  3. 
sea-monsters  .  ,  .  breast — whales,  and  other  cetaceous 
monsters,  are  mammalian.  Even  they  suckle  their 
young;  but  the  Jewish  women  in  the  siege,  so  desperate 
was  their  misery,  ate  theirs  (v.  10;  ch.  2.  20).  Others  trans- 
late, "  jaclials."  ostriches— see  Note,  Job  39. 14-16,  on  their 
forsaking  their  young.  Daleth,  1.  4.  tliirst- The  mothers 
have  no  milk  to  give  through  the  famine.  He,  PI.  5. 
delicately — on  dainties,  are  desolate — or,  perish.  In 
scarlet  embrace  dunghills— Instead  of  the  scarlet  couclies 
on  which  the  grandees  were  nursed,  they  must  lie  on 
dunghills.  "  Embrace ;"  they  wlio  once  shrank  sensitively 
from  any  soil,  gladly  cling  close  to  heaps  of  filth  as  their 
only  resting-place.  Cf.  "embrace  the  rock"  (Job  24.  8). 
Vau,  1.  6.  greater  than  .  .  .  Sodom— (Matthew  11.  23.) 
No  prophets  had  been  sent  to  Sodom,  as  there  liad  been 
to  Judea;  therefore  the  punishment  of  the  latter  was 
heavier  than  that  of  the  former,  overthrown  ...  in  a 
moment— whereas  the  Jews  had  to  endure  the  protracted 
and  manifold  hardships  of  a  siege,  no  hands  stayed  ou 
her— ?io  hostile  force,  as  the  Chaldeans  in  the  case  of  Jeru- 
salem, continually  j)ressed  on  her  before  her  overthrow. 
Jeremiah  thus  shdws  the  greater  severity  of  Jerusalem's 
punishment  than  tliat  of  Sodom.  Zain,].  7.  Nazarltes — 
lit.,  separated  ones  (Numbers  6).  They  were  held  once  in 
the  liighest  estimation,  but  now  they  are  degraded.  God's 
blessing  formerly  caused  their  body  not  to  be  the  less  fair 
and  ruddy  lor  their  abstinence  from  strong  drink.  Cf.  the 
similar  case  of  Daniel,  &c.  (Daniel  1.  8-15).  Also  David  (1 
Samuel  16. 12;  17.  42).  Type  of  Messiali  (Song  of  Solomon 
5. 10).  rubles — Gesenius  translates,  "corals,"  from  a  He- 
brew root,  to  divide  into  branches,  from  the  branching  form 
of  corals,  polishing— They  were  like  exquisitely  cut  and 
polished  sapphires.  The  "sapphires"  may  represent  the 
blue  veins  of  a  healthy  person.  Cheth,  T\.  8.  blacker 
than  .  .  .  coal— or,  "than  blackness"  itself  (Joel  2.  6;  Na- 
hum  2. 10).  like  a  stick— as  withered  as  a  dry  stick.  Teth, 
12.  9.  The  speedy  death  by  the  sword  is  better  than  the 
lingering  death  by  famine,  pine  avray — lit, flow  out;  re- 
ferring to  the  flow  of  blood.  This  expression,  and  "stricken 
through,"  are  drawn  from  death  by  "  the  sword."  want  of 
,  .  .  fruits — The  words  in  italics  have  to  be  supplied  in 
the  original  (Genesis  18.28;  Psalm  109.  24).  Jod,\  10. 
(Ch.  2.  20;  Deuteronomy  28.  56,  57.)  pltifxU- naturally  at 
other  times  compassionate  (Isaiah  49. 15).  Josephus  de- 
scribes the  unnatural  act  as  it  took  place  in  the  siege 
under  Titus,  sodden— boiled.  Caph,  3.  11.  Ave  .  .  .  de- 
voured . . .  foundations — (Deuteronomy  32. 22;  Jeremiah 
21. 14.)  A  most  rare  event.  Fire  usually  consumes  only 
the  surface;  but  this  reached  even  to  the  foundation,  cut- 
ting off  all  hope  of  restoration.  Lamed,  7.  13.  Jerusa- 
lem was  so  fortified,  that  all  thought  it  Impregnable.  It 
therefore  could  only  have  been  the  hand  of  God,  not  Lb* 


Zion  Confesseth  her  Sins. 


LAMENTATIONS  V. 


Her  PUi/ul  Complaint  to  God. 


force  of  man,  wliich  overthrew  it.    3fem,  D.    13.  prophets 

—the  false  prophets  (Jeremiah  23. 11, 21).  Supply  the  sense 
thus;  "  For  the  sins,  &c.,  these  calamities  have  befallen  her. ''^ 
sUcd  tUe  blood  of  the  just— (Matthew  23.  31,  37.)  This  re- 
ceived its  full  fulfilment  in  the  slaying  of  Messiah  and  the 
Jews'  consequent  dispersion  (James  5.  6).  Nun,  J.  14. 
blind— with  mental  aberration,  polluted  .  .  .  -with 
blood— both  with  blood  of  one  another  mutually  shed  (e. 
^.,  Jeremiah  2.  34),  and  with  their  blood  shed  by  the  ene- 
my. [Glassius.]  not  toucU  .  .  .  garments— as  being 
defiled  with  blood  (Numbers  19.  16).  Samech,  Q.  15.  TUey 
.  .  .  tliem — "They,"  i.  e.,  "men"  (v.  14),  even  the  very 
Oentiles,  regarded  as  unclean  by  the  Jeivs,  who  were  or- 
dered most  religiously  to  avoid  all  defilements,  cried  unto 
tlie  latter,  "dejDart"  as  being  unclean:  so  universal  was 
the  defilement  of  the  city  by  blood,  ^vnndered — as  the 
false  prophets  and  their  followers  had  "wandered"  blind 
With  infatuated  and  idolatrous  crime  in  the  city  {v.  14),  so 
they  must  now  "wander"  among  the  heathen  in  blind 
consternation  with  calamity,  tliey  said— t.  e.,  the  Gen- 
tiles said :  it  wassaid  among  the  heathen,  "  The  Jews  shall 
no  more  sojourn  in  their  own  land"  [Grotius];  or,  where- 
soever they  go  in  their  wandering  exile,  "they  shall  not 
stay  long"  [Ludovicus  de  Dieu]  (Deuteronomy  28.  65). 
Pe,  £3.  Ain  and  Pe  are  here  transposed,  as  in  ch.  2. 16, 17 ;  3. 
46-51.  16.  anger— Hi., /ace;  it  is  the  countenance  which, 
by  its  expression,  manifests  anger  (Psalm  34.  16).  Ge- 
SENius  translates,  "  the  person  of  Jehovah ;"  Jeliovah  pres- 
ent; Jehovah  himself  (Exodus  33.  14;  2  Samuel  17.  11). 
divided— dispersed  the  Jews.  tUey  respected  not  .  ,  . 
priests— This  is  the  language  of  the  Gentiles,  "  The  Jews 
have  no  hope  of  a  return :  for  they  respected  not  even  good 
priests"  (2  Chronicles  24. 19-22).  [Grotius.]  Maurer  ex- 
plains it,  "They  (the  victorious  foe)  regard  not  the  (Jew- 
ish) priests  when  injploring  their  pity"  (ch.  5. 12).  The 
evident  antithesis  to  "As  for  us"  (v.  17),  and  the  language 
of"  the  heathen"  at  the  close  oiv.  15,  of  which  v.  16  is  the 
continuation,  favour  the  former  view.  Ain,  y.  17.  As 
for  us— This  translation  forms  the  best  antithesis  to  the 
language  of  the  heathen  (v.  15,  16).  Calvin  translates, 
"Whilst  as  yet  we  stood  as  a  state,  our  eyes  failed,"  &c. 
watclied  for  a  nation  tliat  could  not  save  us — Egypt  (2 
Kings  24.7;  Isaiah  30.  7;  Jeremiah  37.  5-11).  Tzaddi,  V. 
18.  Tliey— The  Chaldeans,  cannot  go — without  danger, 
Koph,  p.  The  last  times  just  before  the  taking  of  the  city. 
There 'was  no  place  of  escape;  the  foe  intercepted  those 
Wishing  to  escape  from  the  famine-stricken  city,  "on  the 
mountains  and  in  the  wilderness."  s^vifter  .  .  .  than 
eagles— the  Chaldean  cavalry  (Jeremiah  4. 13).  pursued — 
lit.,  to  be  hot;  then,  to  pursue  hotly  (Genesis  31.36).  Thus 
they  pursued  and  overtook  Zedekiah  (Jeremiah  52.  8,  9). 
Jiesch,  T.  30.  breath  .  .  .  anointed  of  .  .  .  Lord — our 
king,  with  whose  life  ours  was  bound  up.  The  original 
reference  seems  to  have  been  to  Josiah  (2  Chronicles  35. 
25),  killed  in  battle  with  Pharaoh-necho ;  but  the  language 
is  here  applied  to  Zedekiah,  who,  though  worthless,  was 
still  lineal  representative  of  David,  and  type  of  Messiah 
the  "Anointed."  Viewed  personally,  the  language  is  too 
favourable  to  apply  to  hiin.  live  among  the  heathen — 
under  lilm  we  hoped  to  live  securely,  even  in  spite  of  the 
surrounding  heathen  nations.  {Grotiu.S.1  Schin,  ty.  31. 
Rejoice— atourcalamities (Psalm  137.7).  'I\\\fi\&& prophecy 
that  Edom  should  exult  over  the  fall  of  Jerusalem.  At 
the  same  time  it  is  implied,  Edom's  joy  shall  be  short- 
lived. Ironically  she  is  told.  Rejoice  whilst  thou  mayest 
(Ecclesiastes  11. 9).  cup— for  this  image  of  the  confounding 
eflTects  of  God's  wrath,  see  Jeremiah  13. 12 ;  25. 15, 16, 21 ;  as  to 
Edom,  Jeremiah  49.  7-22.  Tau,  n.  3a.*(Isaiah  40.  2.)  Thou 
hast  been  punished  enough :  the  end  of  thy  punishment 
Is  Rt  hand,  no  more  carry  thee  ,  .  .  into  captivity— i. 
€.,  by  the  Chaldeans.  The  Romans  carried  them  away 
eubscquently.  The  full  accomplishment  of  this  prophecy 
must  therefore  refer  to  the  Jews'  final  restoration,  dis- 
cover—by the  severity  of  His  punishments  on  thee,  God 
shall  let  men  see  how  great  was  thy  sin  (Jeremiah  49. 10). 
God  "covers"  sin  when  he  forgives  it  (Psalm  32. 1,  5).  He 
"discovers,"  or  "reveals,"  it,  when  he  punishes  It  (Job 
20.  27).     Jeremiah   49,  10   shows   that  Margin   is  wrong. 


"carry  captive"  (this  rendering  is  as  in  Nahum  2.  7,  ct 
Margin). 

CHAPTER  (ELEGY)  V. 

Ver.  1-22.  Epiphonema,  or  a  Closing  Recapitula- 
tion OF  the  Calamities  Treated  of  in  the  Previous 
Elegies.  1.  (Psalm  89.  50,  51.)  2.  Our  inheritance— 
"Thine  inheritance"  (Psalm  79. 1).  The  land  given  of  old 
to  us  by  thy  gift.  3.  fatlierless— Our  whole  land  is  full  of 
orphans.  [Calvin.]  Or,  "we  are  fatherless,"  being  aban- 
doned bj-- thee  our  "Father"  (Jeremiah  3. 19).  [Grotius.] 
4.  water  for  money— the  Jews  were  compelled  to  pay 
the  enemy  for  the  water  of  their  own  cisterns  after  the 
overthrow  of  Jerusalem.  Or  rather,  it  refers  to  their  so- 
journ in  Babylon;  they  had  to  pay  tax  for  access  to  the 
rivers  and  fountains.  Thus,  "our"  means  the  water 
which  we  need,  the  commonest  necessary  of  life,  our 
wood— in  Judea  each  one  could  get  wood  without  pay;  in 
Babylon,  "our  wood,"  the  wood  we  need,  must  be  paid 
for.  5.  Lit.,  On  our  neclcs  ive  are  persecuted  ;  i.  e..  Men  tread 
on  our  necks  (Psalm  GO.  12;  Isaiah  51.  23 ;  cf.  Joshua  10.  24). 
The  extremest  oppression.  The  foe  not  merely  galled  the 
Jews'  face,  back,  and  sides,  but  their  neck.  A  just  retri- 
bution, as  they  had  been  stiff"  in  neck  against  the  yoke  of 
God  (2  Chronicles  30. 8,  Margin;  Nehemiah  9.  29;  Isaiah  48. 
4).  0.  given  .  .  .  hand  to— In  token  of  submission  {Note, 
Jeremiah  50. 15).  to  .  .  .  Egyptians— at  the  death  of  Jo- 
siah (2  Chronicles  36.  3,  4).  Assyrians— i.  e.,  the  Chaldeans 
who  occupied  the  empire  which  Assyria  had  held.  So 
Jeremiah  2.  18.  to  be  satisfied  with  bread— {Deuteron- 
omy 28.  48.)  7.  (Jeremiah  31.  29.)  borne  their  iniquitieg 
— i.  e.,  the  punishment  of  them.  The  accumulated  sins 
of  our  fathers  from  age  to  age,  as  well  as  our  own,  are 
visited  on  us.  They  say  this  as  a  plea  why  God  should 
pity  them  (cf.  Ezekiel  18,  2,  &c.).  8.  Servants  .  .  .  ruled 
.  .  .  us— Servants  under  the  Chaldean  governors  ruled 
the  Jews  (Nehemiah  5. 15).  Israel,  once  a  "kingdom  of 
priests"  (Exodus  19.  6),  is  become  like  Canaan  "a  ser- 
vant of  servants,"  according  to  the  curse  (Genesis  9.  25). 
The  Chaldeans  were  designed  to  be  "servants"  of  Shem, 
being  descended  from  Ham  (Genesis  9.  26).  Now  through 
the  Jews'  sin,  their  positions  are  reversed.  9.  We  gat 
our  bread  -with  .  . .  peril— t.  e.,  those  of  us  left  in  the  city 
after  its  capture  bj^  the  Chaldeans,  because  of , . .  s-word 
of  ,  .  .  wilderness— because  of  the  liability  to  attack  by 
the  robber-Arabs  of  the  wilderness,  through  which  the 
Jews  had  to  pass  to  get  "  bread"  from  Egypt  (cf.  v.  6).  10. 
As  an  oven  is  scorched  with  too  much  fire,  so  our  skin 
with  the  hot  blast  of  famine  (3Iargin,  rightly,  "storms," 
like  the  hot  simoom).  Hunger  dries  up  the  pores,  so  that 
the  skin  becomes  like  as  if  it  were  scorched  by  the  sun 
(Job  30.  30 ;  Psalm  119.  83).  11.  So  in  just  retribution  Baby- 
lon itself  should  faro  in  the  end.  Jerusalem  shall  for  the 
last  time  suflTer  these  woes  before  her  final  restoration 
(Zechariah  14.  2).  13.  hanged  .  .  .  by  their  hand— a  piece 
of  wanton  cruelty  invented  by  the  Chaldeans.  Grotius 
translates,  "Princes  were  hung  by  the  hand  of  the  enemy  ;" 
hanging  was  a  usual  mode  of  execution  (Genesis  40. 19). 
elders— officials  (ch.  4.  16).  13.  young  -meix  .  .  '.  grind — 
The  woi-k  of  the  lowest  female  slave  was  laid  on  young 
men  (Judges  16.  21;  Job  31.  10).  children  fell  under  .  .  . 
wood — Mere  children  had  to  bear  burdens  of  wood  so 
heavy  that  they  sank  beneath  them.  14.  Aged  men  in 
the  East  meet  in  the  open  space  round  the  gate  to  decide 
judicial  trials,  and  to  hold  social  converse  (Job  29.  7,  8). 
16.  Tlie  crown— All  our  glory,  the  kingdom  and  the 
priesthood  (Job  19.  9;  Psalm  89.  39,  44.)  17.  (Ch.  1.  22;  2, 11.) 
18.  foxes— they  frequent  desolate  places,  where  they  can 
freely  and  fearlessly  roam.  19.  (Psalm  102. 12.)  The  per- 
petuity of  God's  rule  over  human  affairs,  however  He 
may  seem  to  let  His  people  be  oppressed  for  a  time,  is 
their  ground  of  hope  of  restoration.  30.  for  ever— »'.  c, 
for  "so  long  a  time."  31.  (Psalm  80.8;  Jeremiah  31.18.) 
"  Restore  us  to  favour  with  thee,  and  so  we  shall  be  re- 
stored to  our  old  position."  [Grotius.]  Jeremiah  is  not 
speaking  of  spiritual  conversion,  but  of  that  outward 
turning  whereby  God  receives  men  into  His  fatherly 
favour,  manifested  In  bestowing  prosperity.   [Calvin.J 

565 


Introduction.  EZEKIEL.  Introduction. 

Still,  as  Israel  is  a  type  of  the  Church,  temporal  goods  is  impossible,  hear  our  prayer.  [Calvin.]  Or,  as  Margin, 
typify  spiritual  blessings ;  and  so  the  sinner  may  use  this  "  For  wouldest  tliou  utterly  reject  us  ?"  &c.  No ;  that  can- 
prayer  for  God  to  convert  him.  aa.  Rather,  "Unless  haply  not  be.  The  Jews,  in  this  book,  and  in  Isaiah  and  Mala- 
thou  hast  utterly  rejected  us,  and  art  beyond  measure  chi,  to  avoid  the  ill-omen  of  a  mournful  closing  sentence, 
wroth  against  us,"  i.  c.  Unless  thou  art  implacable,  which  repeat  the  second  last  verse.  [Calvin.] 


THE  BOOK  OF  THE  PEOPHET 

EZ  E  KI  E  L. 

INTEODUCTION. 

The  name  means  "(whom)  God  will  strengthen"  [Gesenius];  or,  "God  will  prevail."  [Rosenmullee.]  His 
father  was  Buzi  (ch.  1.  3),  a  priest,  and  he  probably  exercised  the  priestly  office  himself  at  Jerusalem,  previous  to  his 
captivity,  as  appears  from  the  matured  priestly  character  to  be  seen  in  his  prophecies,  a  circumstance  which  much 
increased  his  influence  with  his  captive  fellow-countrymen  at  Babylon,  Tradition  represents  Sarera  as  the  land 
of  his  nativity.  His  call  to  prophesy  was  in  the  fifth  year  from  the  date  of  his  being  carried  away  with  Jehoiachin 
(.see  2  Kings  24. 11-15)  by  Nebuchadnezzar,  599  B.  c.  The  best  portions  of  the  people  seem  to  have  been  among  the  first 
carried  away  (ch.  11. 16;  Jeremiah  21.  2-7,  8, 10).  The  ungodly  were  willing  to  do  anything  to  remain  in  their  native 
land;  whereas  the  godly  believed  the  prophets  and  obeyed  the  first  summons  to  surrender,  as  the  only  path  of  safety. 
These  latter,  as  adhering  to  the  theocratic  principle,  were  among  the  earliest  to  be  removed  by  the  Chaldeans,  who 
believed  that,  if  they  were  out  of  the  way,  the  nation  would  fall  to  pieces  of  itself.  They  were  despised  Ijy  their 
brethren  in  the  Holy  Land  not  yet  captives,  as  having  no  share  in  the  temple  sacrifices.  Thus  Ezekiel's  sphere  of 
labour  was  one  happier  and  less  impeded  by  his  countrymen  than  that  of  Jeremiah  at  home.  The  vicinity  of  the 
river  Chebar,  which  flows  into  the  Euphrates  near  Circesium,  was  the  first  scene  of  his  prophecies  (ch.  1. 1),  Tel-abib 
there  (now  Thallaba)  was  his  place  of  residence  (ch.  3. 15),  whither  the  elders  used  to  come  to  inquire  as  to  God's 
messages  through  him.  They  were  eager  to  return  to  Jerusalem,  but  he  taught  them  that  they  must  first  return  to 
their  God.  He  continued  to  prophesy  for  at  least  twenty-two  years,  i.  e.,  to  the  twenty-seventh  year  of  the  captivity 
(ch.  29. 17),  and  probably  remained  with  the  captives  by  the  Chebar  the  rest  of  his  life.  A  treatiSfc,  falsely  attributed 
to  Epiphanius,  states  a  tradition,  that  he  was  killed  at  Babylon  by  a  prince  of  his  people  whom  he  had  reproved 
for  idolatry. 

He  was  contemporary  with  Jeremiah  and  Daniel.  The  former  had  prophesied  for  thirty-four  j'ears  before  Ezekiel, 
and  continued  to  do  so  for  six  or  seven  years  after  him.  The  call  of  Ezekiel  followed  the  very  next  year  after  the 
communication  of  Jeremiah's  predictions  to  Babylon  (Jeremiah  51.59),  and  was  divinely  intended  as  a  sequel  to 
them.  Daniel's  predictions  are  mostly  later  than  Ezekiel's,  but  his  piety  and  wisdom  had  become  proverbial  in  the 
early  part  of  Ezekiel's  ministry  (ch.  IJ.  14, 16;  28.3).  They  much  resemble  one  another,  especially  in  the  visions  and 
grotesque  images.  It  is  a  remarkable  proof  of  genuineness  that  in  Ezekiel  no  prophecies  against  Babylon  occur 
among  those  directed  against  the  enemies  of  the  covenant  people.  Probably  he  desired  not  to  give  ntedless  offence 
to  the  government  under  which  he  lived.  The  effect  of  his  labours  is  to  be  seen  in  tlie  improved  character  of  the 
people  towards  the  close  of  the  captivity,  and  their  general  cessation  from  idolatry  and  return  to  the  law.  It  was 
little  more  than  thirty  years  after  the  close  of  his  labours  when  the  decree  of  the  Jews'  restoration  was  issued.  His 
leading  characteristic  is  realizing,  determined  energy;  this  admirably  adapted  him  for  opposing  the  "rebellious 
house"  "of  stubborn  front  and  hard  heart,"  and  for  maintaining  the  cause  of  God's  Church  among  his  countrymen 
in  a  foreign  land,  when  the  external  framework  had  fallen  to  pieces.  His  style  is  plain  and  simple.  His  conceptions 
are  deflnite,  and  the  details  even  of  the  symbolical  and  enigmatical  parts  are  given  with  life-like  minuteness.  The 
obscurity  lies  in  the  substance,  not  in  the  form,  of  his  communications.  The  priestly  element  predominates  in  his 
prophecies,  arising  from  his  previous  training  as  a  priest.  He  delights  to  linger  about  the  temple,  and  to  find  in  its 
symbolical  forms  the  imagery  for  conveying  liis  instructions.  This  was  divinely  ordered  to  satisfy  the  spiritual 
want  felt  by  the  people  in  the  absence  of  the  outward  temple  and  its  sacrifices.  In  his  images  he  is  magnificent. 
tJiough  austere  and  somewhat  harsh.  He  abounds  in  repetitions,  not  for  ornament,  but  for  force  and  weight.  Poetical 
paitallelism  is  not  found  except  in  a  few  portions,  as  chs.  7.,  21.,  27„  28.,  29.-31.  His  great  aim  was  to  stimulate  the  dormant 
minds  of  the  Jews.  For  this  end  nothing  was  better  suited  than  the  use  of  mysterious  symbols  expressed  in  the 
plainest  words.  The  superficial,  volatile,  and  wilfully  unbelieving  would  thereby  be  left  to  judicial  blindness  (Isaiah 
6.10;  Matthew  13. 11-13,  &c.) ;  whereas  the  better-disposed  would  be  awakened  to  a  deeper  search  into  the  things  of 
God  by  the  very  obscurity  of  the  symbols.  Inattention  to  this  Divine  purpose  has  led  the  modern  Jews  so  to  magnify 
this  obscurity  as  to  ordain  that  no  one  shall  read  this  book  till  he  has  passed  his  thirtieth  year. 

Rabbi  Hananias  is  said  to  have  satisfactorily  solved  the  diflaculties  (MiscJma)  which  were  alleged  against  its  canon- 
Icity.  Ecclesiastieus  49. 8  refers  to  it,  and  Josephus,  Antiquities  10. 5,  sec.  1.  It  is  mentioned  as  part  of  the  canon  in 
Mehto's  catalogue  (Eusebitjs,  H.  E.  4. 26);  also  in  Origen,  Jerome,  and  the  Ta^iitd.  The  oneness  of  tone  through- 
out and  the  repetition  of  favourite  expressions  exclude  the  suspicion  that  separate  portions  are  not  genuine.  The 
earlier  portion,  chs.  1.-32.,  which  mainly  treats  of  sin  and  judgment.  Is  a  key  to  interpret  the  latter  portion,  which  is 
more  hopeful  and  joyous,  but  remote  in  date.  Thus  a  unity  and  an  orderly  progressive  character  are  imparted  to  the 
Whole.  The  destruction  of  Jerusalem  is  the  central  point.  Previously  to  this  he  calls  to  repentance  and  warns 
against  blind  confidence  in  Egypt  (ch.  17,15-17;  cf.  Jeremiah  37.7)  or  other  human  stay.  After  it  he  consoles  the 
captives  by  promising  them  future  deliverance  and  restoration.  His  prophecies  against  foreign  nations  stand 
oetween  these  two  great  divisions,  and  were  uttered  in  the  interval  between  the  intimation  that  Nebuchadnezzar 
was  besieging  Jerusalem,  and  the  arrival  of  the  news  that  he  had  taken  it  (ch.  33. 21).  Havernick  marks  out  nine 
sections :— (1.)  Ezekiel's  call  to  prophesy  ^ch.  1.-3. 15),  (2.)  Symbolical  predictions  of  the  destruction  of  Jerusalem  (ch. 
S  !(i-7).  (3.)  A  year  and  two  months  later  a  vision  of  the  temple  polluted  by  Tammuz  or  Adonis  worship-  God's 
506 


Ezeklel's  Vision  by  the  Chebar, 


EZEKIEL  I. 


of  Four  Cherubim  and  Wheett. 


consequent  scattering  of  Are  over  the  city  and  forsaking  of  the  temple  to  reveal  Himself  to  an  inquiring  people  in 
exile;  happier  and  purer  times  to  follow  (ch.  8.-11).  (-1.)  Exposure  of  the  particular  sins  prevalent  in  the  several 
classes— priests,  prophets,  and  princes  (ch.  12.-19j.  (5.)  A  year  later  the  warning  of  judgment  for  national  guilt 
repeated  with  greater  distinctness  as  the  time  drew  nearer  (ch.  20.-23).  (6.)  Two  years  and  five  months  later— the 
very  day  on  which  Ezekiel  speaks— is  announced  as  the  day  of  the  beginning  of  the  siege ;  Jerusalem  shall  be  over- 
thrown (ch.  2-J).  (7.)  Predictions  against  foreign  nations  during  the  interval  of  his  silence  towards  his  own  people; 
if  judgment  begins  at  the  house  of  God,  much  more  will  it  visit  the  ungodly  world  (ch.  25.-32).  Some  of  these  were 
uttered  much  later  than  others,  but  they  all  beoan  to  be  given  after  the  fall  of  Jerusalem.  (8.)  In  the  twelfth  year  of 
the  captivity,  Avhen  the  fugitives  from  Jerusalem  (ch.  33.  21)  had  appeared  in  Chaldea,  he  foretells  better  times  and 
the  re-establishment  of  Israel  and  the  triumph  of  God's  kingdom  on  earth  over  its  enemies,  Seir,  the  heathen,  and 
Gog  (ch.  33.-39).  (9.)  After  an  interval  of  thirteen  years  the  closing  vision  of  the  order  and  beauty  of  the  restored 
kingdom  (ch.  -10.-4S).  The  particularity  of  details  as  to  the  temple  and  its  offerings  rather  discountenances  the  view 
of  this  vision  being  only  symbolical,  and  not  at  all  literal.  The  event  alone  can  clear  it  up.  At  all  events  it  has  not 
yet  been  fulfilled;  it  must  be  future.  Ezekiel  was  the  only  prophet  (in  the  strict  sense)  among  the  Jews  at  Babylon. 
Daniel  was  rather  a  seer  than  a  prophet,  for  the  spirit  of  prophecy  was  given  him  to  qualify  him,  not  for  a  spiritual 
office,  but  for  disclosing  future  events.  His  position  in  jv  heathen  king's  palace  fitted  him  for  revelations  of  the  out- 
xvurd  relations  of  God's  kingdom  to  the  kingdoms  of  the  world,  so  that  his  book  is  ranked  by  the  Jews  among  the 
Hagiographa  or  "Sacred  Writings,"  not  among  the  proplietical  Scriptures.  On  the  other  hand,  Ezekiel  was  distinct- 
ively a  ^jro^j/ie^,  and  one  who  had  to  do  with  the  inward  concerns  of  the  Divine  kingdom.  As  a  priest,  when  sent  into 
exile,  his  service  was  but  transferred  from  the  visible  temple  at  Jerusalem  to  the  spiritual  temple  In  Chaldea. 


CHAPTER    I. 

Ver.  1-23.    Ezekiel's  Visiox  by  the  Chebar.    Foitr 
Cherubiji  and  Wheels.     1.  Notv  it  came  to  pass  — 

Ratlier,  And  it  came,  &c.  As  this  formula  in  Joshua  1. 1 
Las  reference  to  the  ivriiten  liistory  of  previous  times,  so 
here,  and  in  Ruth  1. 1,  and  Esther  1. 1,  it  refers  to  the  un- 
vrilten  history  which  was  before  tlie  mind  of  the  writer. 
The  prophet  by  it,  as  it  were,  continues  the  history  of  the 
preceding  times.  In  the  fourtli  year  of  Zedekiah's  reign 
(Jeremiah  51.  59),  Jeremiah  sent  by  Seraiah  a  message  to 
the  captives  (Jeremiah  29.)  to  submit  themselves  to  God, 
and  lay  aside  their  flattering  hopes  of  a  speedy  restora- 
tion. This  communication  was  in  the  next  year,  tlie  fifth, 
and  the  fourth  month  of  the  same  king  (for  Jehoiachin's 
captivity  and  Zedeltiah's  accession  coincide  in  time), /oJ- 
lorwed  up  by  a  propliet  raised  up  among  the  captives  them- 
Bclves,  the  energetic  Ezekiel.  tUlrtletU  year — i.  e.,  count- 
ing from  the  beginning  of  the  reign  of  Nabopolassar, 
father  of  Nebuehadnozzar,  the  era  of  the  Babj'lonian  em- 
pire, B.C.  625,  whicli  epocli  coincides  with  the  eighteenth 
year  of  Josiah,  that  in  which  the  book  of  the  law  was 
found,  and  the  consequent  reformation  began.  [Scaliger.] 
Or,  the  thirtietli  year  of  Ezeklel's  life.  As  the  Lord  was 
about  to  be  a  "  little  sanctuary'  (cli.  11. 16)  to  the  exiles  on 
the  Chebar,  so  Ezekiel  was  to  be  the  ministering  priest; 
therefore  lie  marks  his  priestly  relation  to  God  and  the 
people  at  the  outset;  the  close,  which  describes  the  future 
temple,  tlius  answering  to  the  beginning.  By  designating 
himself  expi-essly  as  "  tlie  priest"  {v.  3),  and  as  having 
reached  his  thirtieth  year,  the  regular  year  of  priests  com- 
mencing their  office,  he  marks  his  office  as  the  priest 
among  the  propliets.  Thus  the  opening  vision  follows 
naturally  .as  the  formal  institution  of  that  spiritual  temple 
in  which  he  was  to  minister.  TFairbatrn.]  Chebar— 
the  same  as  Chabor  or  Halior,  whither  the  ten  tribes  had 
been  transported  by  Tiglath-pileser  and  Shalmaneser  (2 
Kinss  17.  0;  1  Chronicles  5.  26).  It  flows  into  the  Euphrates 
ni-ar  Carchemlsh  or  Circesium,  200  miles  north  .of  Bab- 
ylon, vislonsof  God— Four  expressions  are  used  as  to  the 
revelation  granted  to  Ezelciel,  the  three  first  having  re- 
spect to  wliiit  was  presented  from  without,  to  assure  him 
of  its  rralit),,  the  fourth  to  his  being  internally  made  fit 
to  receive  the  revelation  ;  "  the  heavens  were  opened"  (so 
Matthew  3.  Irt;  Acts  7.  56;  10.  11;  Revelation  19.  11);  "he 
saw  visions  of  God  ;"  "the  word  of  Jehovah  came  i'ert7i^(as 
the  meaning  Is  rather  than  'expressly,'  English  Version, 
v.Z]  unto  him"  (it  was  no  unreal  hallucination);  and  "the 
han.l  of  Jeliovah  w.as  upon  him"  (Isaiah  8. 11;  Daniel  10. 
10,  18;  Revelation  1.  17;  the  Lord  by  his  touch  strengthen- 
ing him  for  his  high  and  ardvious  ministry,  that  he  might 
be  able  to  witness  and  report  aright  the  revelations  made 
to  him),  a.  Jehoiachin's  captivity  —  In  the  third  or 
fouTth   year  of  Jcholakim,    father  of   Jchoiachin,   the 


first  carrying  away  of  Jewish  captives  to  Babylon  took 
place,  and  among  them  was  Daniel.  The  second  was 
under  Jehoiachin,  when  Ezekiel  was  carried  away.  The 
third  and  final  one  was  at  the  taking  of  Jerusalem 
under  Zedekiah.  4:.  Tvhlrlivind  — emblematic  of  God's 
Judgments  (Jeremiah  23.  19;  2.5.  32).  owt  of  the  north 
— i.e.,  from  Chaldea,  wliose  hostile  forces  would  invade 
Judea  from  a  northerly  direction.  The  prophet  conceivi.'s 
himself  in  the  temple,  lire  infolding  itself— laying  ho/d 
on  whatever  surrounds  it,  drawing  it  to  itself,  and  de- 
vouring it.  Lit.,  catching  itself,  i.  e.,  kindling  itself.  [Fa I R- 
BAiRN.]  The  same  Ilebrew  occurs  Exodus  9.  24,  as  to  t-'ie 
"fire  mingledivith  the  hail."  hrlghtness  .  ,  .  ahout  it — 
i.  e.,  about  the  cloud,  out  of  the  midst  thereof— i.e.,  out 
of  the  midst  of  the  fire,  colour  of  amber— i-ather,  "  the 
glancing  briglitness  (lit.,  tlie  eye,  and  so  the  glancing  ap- 
pearance) of  polished  brass."  The  Hebrew,  "Chasmal,"  is 
from  two  roots,  smooth  and  brass  (cf.  v.  7;  and  Revelation 
1.  15).  [Gesenitjs.]  LXX.  and  Vulgate  translate  it,  "elec- 
truni;"  a  brilliant  metal  compounded  of  gold  and  silver. 
5.  Ezekiel  was  himself  of  a  "gigantic  nature,  and  thereby 
suited  to  counteract  the  Babylonish  spirit  of  the  times, 
which  loved  to  manifest  itself  in  gigantic,  grotesque 
forms."  [Hengstexberg.]  living  creatures- so  the 
Greek  ought  to  have  been  translated  in  the  parallel  pas- 
sage. Revelation  4.  6,  not  as  English  Version,  "  beasts ;"  for 
one  of  the  "  four"  is  a  man,  and  man  cannot  be  termed 
"  beast."  Ch.  10.  20  shows  tliat  it  is  the  cherubim  that  are 
meant,  likeness  of  a  man— Man,  the  noblest  of  the  four, 
is  the  ideal  model  after  which  they  are  fashioned  [v.  10; 
ch.  10.  14).  The  point  of  comparison  between  him  and 
them  is  the  erect  posture  of  their  bodies,  thougii  doubtless 
including  also  the  general  mien.  Also  the  hands  (ch.  10. 
21).  6.  Not  only  were  thei-e  fourdistinct  living  creatures, 
but  each  of  the  four  had  four  faces,  making  sixteen  in  all. 
The  four  living  creatures  of  the  cherubim  answer  by  con- 
trast to  the  four  world-monarchies  represented  by  four 
beasts,  Assyria,  Persia,  Greece,  and  Rome  (Daniel  7).  The 
fathers  identified  them  with  the  four  Gospels:  Matthew 
the  lion,  Mark  the  ox,  Luke  the  man,  John  the  eagle. 
Two  cherubim  only  stood  over  the  ark  in  tlie  temple;  two 
more  are  now  added,  to  imply  that,  whilst  the  law  is  re- 
tained as  the  basis,  a  new  form  is  needed  to  be  added  to 
impart  new  life  to  it.  The  number  four  may  have  respect 
to  the  four  quarters  of  the  world,  to  imply  that  God's 
angels  execute  His  commands  everywhere.  Each  head  in 
front  had  the  face  of  a  man  as  the  primary  and  prominent 
one:  on  the  right  the  face  of  a  lion,  on  the  left  tlie  face  of 
an  ox,  above  from  behind  the  face  of  an  eagle.  The  Mosaic 
cherubim  "U'cre  similar,  only  that  the  human  faces  were 
put  looking  towards  each  other,  and  towards  the  mercy- 
seat  between,  being  formed  out  of  the  same  mass  of  pure 
gold  as  the  latter  (Exodus  25. 19, 20).  In  Isaiah  6. 2  two  wings 
are  added  to  cover  their  countenances ;  because  there  they 

567 


27te  Vmon  of  Four  Clieruhim, 


EZEKIEL  I. 


and  oj  the  Four  WheeU, 


rstand  by  the  throne,  here  under  the  throne;  there  God 
deigns  to  consult  them,  and  His  condescension  calls  forth 
their  humility,  so  that  they  veil  their  faces  before  Him; 
here  they  execute  His  commands.  The  face  expresses 
their  intelligence;  the  wings,  their  rapidity  in  fulfilling 
God's  will.  The  Shekinah  or  flame,  that  signified  God's 
presence,  and  the  written  name,  Jehovah,  occupied  the 
intervening  space  between  the  cherubim.  Genesis  4.  14, 
)6;  and  3.  24  ("placed:"  properly,  "to  place  in  a  taber- 
nacle"), imply  that  the  cherubim  were  appointed  at  the 
fall  as  symbols  of  God's  presence  in  a  consecrated  place, 
nnd  that  man  was  to  worship  there.  In  the  patriarchal 
dispensation,  when  the  flood  had  caused  the  removal  of 
the  cherubim  from  Eden,  seraphim  or  ieraphim  (Chaldean 
dialect)  were  made  as  models  of  them  for  domestic  use 
(Genesis  31. 19,  Margin  30).  The  silence  of  Exodus  25.  and 
2a.  as  to  their  configuration,  whereas  every  thing  else  is 
minutely  described,  is  because  their  form  was  so  well 
known  already  to  Bezaleel  and  all  Israel  by  tradition  as 
to  need  no  detailed  description.  Hence  Ezekiel  (ch.  10. 
20)  at  once  knows  them,  for  he  had  seen  them  repeatedly 
in  the  carved  work  of  the  outer  sanctuary  of  Solomon's 
temple  (1  Kings  6.  23-29).  He  therefore  consoles  the  exiles 
with  the  hope  of  having  the  same  cherubim  in  the  reno- 
vated temple  which  should  be  reared,  and  assures  them 
that  the  same  God  who  dwelt  between  the  cherubim  of 
the  temple  would  be  still  with  His  people  by  the  Chebar. 
But  they  were  not  in  Zerubbabel's  temple;  therefore 
Ezekiel's  foretold  temple,  if  literal,  is  yet  future.  The 
ox  IS  selected  as  chief  of  the  tame  animals,  the  lion 
amimg  the  wild,  the  eagle  among  birds,  and  man  the 
head  of  all,  in  his  ideal,  realized  by  the  Lord  Jesus,  com- 
bining all  the  excellencies  of  the  animal  kingdom. 
The  cherubim  probably  represent  the  ruling  powers  by 
which  God  acts  in  the  natural  and  moral  world.  Hence 
they  sometimes  answer  to  the  ministering  angels;  else- 
where, to  the  redeemed  saints  (the  elect  Church)  through 
whom,  as  by  the  angels,  God  shall  hereafter  rule  the  world 
and  proclaim  the  manifold  wisdom  of  God  (Matthew  19. 
28;  1  Corinthians  6.  2;  Ephesians  3. 10;  Revelation  3.  21;  4. 
6-8).  The  "lions"  and  "oxen,"  amidst  " palms"  and  " open 
flowers"  carved  in  the  temple,  were  the  four-faced  cheru- 
bim which,  being  traced  on  a  flat  surface,  presented  only 
one  aspect  of  the  four.  The  human-headed  winged  bulls 
and  eagle-headed  gods  found  in  Nineveh,  sculptured 
amidst  palms  and  tulip-shaped  flowers,  were  borrowed 
by  corrupted  tradition  from  the  cherubim  placed  in  Eden 
near  its  fruits  and  flowers.  So  the  Aaronic  calf  (Exodus 
32.  4,  5)  and  Jeroboam's  calves  at  Dan  and  Bethel,  a  schis- 
matic imitation  of  the  sacred  symbols  in  the  temple  at 
Jerusalem.  So  the  ox  figures  of  Apis  on  the  sacred  arks 
of  Egypt.  7.  straight  feet— i.  e.,  straight  legs.  Not  pro- 
truding in  any  part  as  the  legs  of  an  ox,  but  straight  like 
a  man's.  [Gkotitjs.]  Or,  like  solid  pillars ;  not  bending,  as 
man's,  at  the  knee.  They  glided  along,  rather  than 
walked.  Their  movements  were  all  sure,  right,  and  with- 
out eflbrt.  [KiTTO,  Ci/clopedia.]  sole  .  .  .  calf's  foot — Hen- 
DEBSON  hence  supposes  that  "  straight  feet'' implies  that 
they  did  not  project  horizontally  like  men's  feet,  but  ver- 
tically as  calves'  feet.  The  solid  firmness  of  the  round  foot 
of  a  calf  seems  to  be  the  point  of  comparison,  colour— 
the  glittering  appearance,  indicating  God's  purity.  8.  The 
nands  of  each  were  the  hands  of  a  man.  The  hand  is  the 
symbol  of  active  power,  guided  by  '^  skil/ulness"  (Psalm  78. 
72).  wilder  tUeir  -wings— signifying  their  operations  are 
hidden  from  our  too  curious  prying;  and  as  the  "wings" 
signify  something  more  than  human,  viz.,  the  secret 
prompting  of  God,  it  is  also  implied  that  they  are  moved 
by  it  and  not  by  their  own  power,  so  as  that  they  do 
nothing  at  random,  but  all  with  Divine  wisdom,  tliey 
fourliad.  .  .faces  and.  .  .  wings— He  returns  to  what  he 
had  stated  already  in  v.  6 ;  this  gives  a  reason  why  they  had 
hands  on  their  four  sides,  viz.,  because  they  had  faces  and 
wings  on  the  four  sides.  They  moved  whithersoever  they 
would,  not  by  active  energy  merely,  but  also  by  know- 
ledge (expressed  by  their  faces)  and  Divine  guidance  (ex- 
pressed by  their  "wings").  9.  Tliey— had  no  occasion  to 
turn  themselves  round  when  changing  their  direction, 
568 


for  they  had  a  face  (v.  6)  looking  to  each  of  the  four  quar- 
ters of  heaven.  They  made  no  mistakes ;  and  their  work 
needed  not  to  be  gone  over  again.  Their  wings  were 
joined  above  in  pairs  (see  v.  11).  10.  tliey  .  .  .  Uad  tUo 
face  of  a  man — viz.,  in  front.  The  human  face  was  the 
primary  and  prominent  one,  and  the  fundamental  part 
of  the  composite  whole.  On  its  rtght  was  the  lion's  face; 
on  the  left,  the  ox  (called  "cherub,"  ch.  10. 14);  at  the  back 
from  above  was  the  eagle's.  11.  The  tips  of  the  two  out- 
stretched wings  reached  to  one  another,  while  the  other 
two,  in  token  of  humble  awe,  formed  a  veil  for  the  lower 
parts  of  the  body,  stretched  up-ward — rather,  "were 
parted  from  above"  (cf.  Margin,  Isaiah  6.  2,  Note.)  The 
joining  together  of  their  wings  above  implies  that,  though 
the  movements  of  Providence  on  earth  may  seem  conflict- 
ing and  confused,  yet  if  one  lift  up  his  eyes  to  heaven,  he 
will  see  that  they  admirably  conspire  towards  the  one 
end  at  last.  12.  The  same  idea  as  v.  9.  The  repetition  i3 
because  we  men  are  so  hard  to  be  brought  to  acknowledge 
the  wisdom  of  God's  doings;  they  seem  tortuous  and 
confused  to  us,  but  they  are  all  tending  steadily  to  one 
aim.  the  spirit — the  secret  impulse  whereby  God  moves 
His  angels  to  the  end  designed.  They  do  not  turn  back  or 
aside  till  they  have  fulfilled  the  office  assigned  them.  13. 
likeness  .  .  .  appearance — not  tautology.  "Likeness" 
expresses  the  general  form;  "appearance,"  the  particular 
aspect,  coals  of  Are- denoting  the  intensely  pure  and 
burning  justice  wherewith  God  punishes  by  His  angels 
those  who,  like  Israel,  have  hardened  themselves  against 
His  long-suftering.  So  in  Isaiah  6.,  instead  of  cherubim, 
the  name  "seraphim,"  the  burning  one*,  is  applied,  indi- 
cating God's  consuming  righteousness ;  whence  their  cry 
to  Him  is,  "Holy!  holy!  holy!"  and  the  burning  coal  is 
applied  to  his  lips,  for  the  message  through  his  mouth  was 
to  be  one  of  judicial  severance  of  the  godly  from  the  un- 
godly, to  the  ruin  of  the  latter,  lamps — torches.  The  flre 
emitted  sparks  and  flashes  of  light,  as  torches  do.  went 
up  and  down— expressing  the  marvellous  vigour  of  God's 
Spii-it,  in  all  His  movements  never  resting,  never  wearied. 
fire  .  .  .  bright — indicating  the  glory  of  God.  out  of  the 
fire  .  .  .  liglitning — God's  righteousness  will  at  last  cause 
the  bolt  of  His  wrath  to  fall  on  the  guilty;  as  now,  on 
Jerusalem.  14r.  ran  and  returned— incessant,  restless 
motion  indicates  the  plentitude  of  life  in  these  cherubim ; 
so  in  Revelation  4.  8,  "  they  rest  not  day  or  night"  (Zech- 
ariah  4. 10).  flash  of  liglitning— rather,  as  distinct  from 
"lightning"  (v.  13),  "the  meteor-flash,"  or  sheet  lightning. 
[Faiebaien.]  15.  one  wheel— the  "dreadful  height"  of 
the  wheel  (v.  18)  indicates  the  gigantic,  terrible  energy  of 
the  complicated  revolutions  of  God's  providence,  bring- 
ing about  His  purposes  with  unerring  certainty.  One 
wheel  appeared  traversely  within  another,  so  that  the 
movement  might  be  without  turning,  whithersoever  the 
living  creatures  might  advance  (v.  17).  Thus  each  wheel 
w'as  composed  of  two  circles  cutting  one  another  at  right 
angles, "  one"  only  of  which  appeared  to  toudh  the  ground 
("  upon  the  earth),"  according  to  the  direction  the  cheru- 
bim desired  to  move  in.  with  his  four  faces — rather, 
"  according  to  its  four  faces"  or  sides ;  as  there  was  a  side 
or  direction  to  each  of  the  four  creatures,  so  there  was  a 
wheel  for  each  of  the  sides.  [Faiebaien.]  The  four  sides 
or  semicircles  of  each  composite  wheel  pointed,  as  the  four 
faces  of  each  of  the  living  creatures,  to  the  four  quarters 
of  heaven.  Haveenick  refers  "  his"  or  "  its"  to  the  wheels. 
The  cherubim  and  their  wings  and  wheels  stood  in  con- 
trast to  the  symbolical  flgures,  somewhat  similar,  then 
existing  in  Chaldea,  and  found  in  the  remains  of  Assyria. 
The  latter,  though  dei-ived  from  the  original  revelation  by 
tradition,  came  by  corruption  to  symbolize  the  astronom- 
ical zodiac,  or  the  sun  and  celestial  sphere,  by  a  circle 
with  wings  or  irradiations.  But  Ezekiel's  cherubim  rise 
above  natural  objects,  the  gods  of  the  heathen,  to  the  lep- 
resentation  of  the  one  true  God,  who  made  and  contin- 
ually upholds  them.  16.  appearance  .  .  .  ^vorlt— their 
form  and  the  material  of  their  work,  beryl— rather,  "  the 
glancing  appearance  of  the  Tarshish-stone ;"  the  chryso- 
lite or  topaz,  brought  fron  Tarshish  or  Tartessus  in  Spain. 
It  was  one  of  the  gems  in  the  breastplate  of  the  high 


Vision  of  the  Glory  of  God. 


EZEKIEL  ir,  III. 


The  Commission  of  Ezekid, 


priest  (Exodus  28. 20 ;  Song  of  Solomon  5. 14  ;  Daniel  10.  6). 
four  Uad  one  likeness— the  similarity  of  the  wheels  to 
one  another  implies  that  there  is  no  inequality  in  all 
Ood'R  works  that  all  have  a  beautiful  analogy  and  pro- 
portion. 17.  went  upon  tUelr  four  sides — Those  faces  or 
Kides  of  the  four  wheels  moved  which  answered  to  the 
direction  in  which  tlie  cherubim  desired  to  move;  whilst 
the  transverse  circles  in  each  of  the  four  composite 
wheels  remained  suspended  from  the  ground,  so  as  not  to 
Impede  the  movements  of  the  others.  18.  rings— i.  <?., 
felloes,  or  circumferences  of  tlie  wheels,  eyes— the  mul- 
tiplicity of  eyes  here  in  the  wheels,  and  ch.  10. 12,  in  the 
cjierubim  themselves,  symbolizes  the  plenitude  of  intelli- 
gent ?i/e,  the  eye  being  the  window  through  which  "the 
spirit  of  tlie  living  creatures"  in  the  wheels  (v.  20)  looks 
forth  (cf.  Zechariah  4. 10).  As  the  wheels  signify  the  prov- 
idence of  God,  so  the  eyes  imply  that  He  sees  all  the  cir- 
cumstances of  each  case,  and  does  nothing  by  blind  im- 
pulse. 19.  -went  Ijy  tliem— went  beside  them.  20.  the 
spirit -ivas  to  go— i,  e.,  their  will  was  for  going  whither- 
soever the  .Spirit  was  for  going,  over  against  tlxcin — 
rather,  beside  or  in  conjunction  with  them,  spirit  of  the 
living  creature -put  collectively  for  "the  living  crea- 
tures:" the  cherubim.  Having  first  viewed  them  separ- 
ately,'he  next  views  them  in  the  aggregate  as  the  com- 
posite living  creature  in  which  the  Spirit  resided.  The  life 
intended  is  that  connected  with  God,  holy,  spiritual  life, 
in  the  plenitude  of  its  active  power.  31.  over  against— 
rather,  "along  witli"  [Henderson];  or,  "beside."  [Faib- 
BAIRN.]  a^i.  upon  tlie  heads — rather,  "above  the  heads." 
[Fairbairn.]  colour— glitter.  t«rriljle  crystal  —  daz- 
zling the  spectator  by  its  brightness.  33.  straight — erect. 
[FAiRBAir.A'.]  Expanded  upright,  two  .  .  .  two  .  .  . 
covered  .  .  .  bodies — not,  as  it  might  seem,  contradict- 
ing V.  11.  The  two  wings  expanded  upwards,  though 
chiefly  used  for  flying,  yet  up  to  the  summit  of  the  figure 
where  they  were  parted  from  each  other,  covered  the 
upper  part  of  the  body,  whilst  the  other  two  wings  cov- 
eicd  the  lower  parts  "  34:.  voice  of .  .  .  Al»niglity — the 
thunder  (Psalm  20.3,4).  voice  of  speech— rather,  "the 
voice"  or  "sound  of  tumult"  as  in  Jeremiah  11. 16.  From 
an  Arabic  root,  meaning  the  impetuous  rush  of  heavy  rain. 
noise  of.  .  .  host— (Isaiah  13.  4;  Daniel  10.  6.)  35.  letdown 
.  .  .  wings — whilst  the  Almighty  gave  forth  His  voice, 
Ihey  reverently  let  their  wings  fall,  to  listen  stilly  to  His 
communication.  36.  The  Godhead  appears  in  the  like- 
ness of  enthroned  humanity,  as  in  Exodus  24. 10.  Besides 
the  "paved  work  of  a  sapphire  stone,  as  it  were  the  body 
of  heaven  in  clearness,"  there,  we  have  here  the  "throne," 
and  God  "as  a  man,"  with  the  "appearance  of  Are  round 
about."  This  last  was  a  prelude  of  the  incarnation  of 
Messiah,  but  in  His  character  as  Saviour  and  as  Judge 
(Revelation  19. 11-16).  The  azure  sapphire  answers  to  the 
colour  of  the  sky.  As  others  are  called  "  sons  of  God,"  but 
He  "  the  Son  of  God,"  so  others  are  called  "sons  of  man" 
(ch.  2. 1,  3),  but  He  "the  Son  of  man"  (Matthew  16. 13),  being 
the  embodied  representative  of  humanity  and  the  whole 
human  race;  as,  on  the  other  hand.  He  is  the  representa- 
tive of  "the  fulness  of  the  Godhead"  (Colossians  2.  9). 
Whilst  the  cheruliim  are  movable,  the  throne  above,  and 
Jehovah  who  moves  them,  are  firmly  fixed.  It  is  good  news 
to  man,  that  the  throne  above  is  filled  by  One  who  even 
there  appears  as  "a  man."  37.  colour  of  amber  — "the 
glitter  of  chasmal."  [Kairbairn.]  See  Note,  v.  4 ;  rather, 
"polished  brass."  [Henderson.]  Messiah  is  described  here 
as  in  Daniel  10.5, 6;  Revelation  1. 14, 15.  38.  the  bow  ...  in 
. . .  rain— the  symbol  of  the  sure  covenant  of  mercy  to  God's 
children  remembered  amidst  judgments  on  the  wicked; 
as  in  the  flood  in  Noah's  days  (Revelation  4.3).  "Like 
hanging  out  from  the  throne  of  the  Eternal  a  flag  of  peace, 
assuring  all  that  the  purpose  of  Heaven  was  to  preserve 
rather  than  U^  destroy.  Even  if  the  Divine  work  should 
require  a  deluge  of  wrath,  still  the  faithfulness  of  God 
would  only  shine  forth  the  more  brightly  at  last  to  the 
children  of  promise,  in  consequence  of  the  tribulations 
needed  to  prepare  for  the  ultimate  good"  [Fairbairn] 
(Isaiah  51.  8-10).  I  fell  upon  .  .  .  face— the  right  attitude, 
spiritually,  before  we  enter  on  any  active  work  for  God 


(ch.  2. 2;  3. 23, 24 ;  Revelation  1. 17).  In  this  first  chapter  God 
gathered  into  one  vision  the  substance  of  all  that  was  to 
occupy  the  prophetic  agency  of  Ezekiel ;  as  was  done  after- 
wards in  the  opening  vision  of  the  Revelation  of  Saint 
John. 

CHAPTER  II. 

Ver.  1-10.  EzEKiEL's  Commission.  1.  Son  of  man- 
often  applied  to  Ezekiel ;  once  only  to  Daniel  (Daniel  8. 17), 
and  not  any  other  prophet.  The  phrase  was  no  doubt 
taken  from  Chaldean  usage  during  the  sojourn  of  Daniel 
and  Ezekiel  in  Chaldea.  But  the  spirit  who  sanctioned 
the  words  of  the  prophet  implied  by  it  the  lowliness  and 
frailty  of  tlie  prophet  as  man  "lower  than  the  angels," 
though  now  admitted  to  the  vision  of  angels  and  of  God 
Himself,  "  lest  he  should  be  exalted  through  the  abun- 
dance of  the  revelations"  (2  Corinthians  12.  7).  He  is  ap- 
propriately so  called  as  being  type  of  the  Divine  "Son  of 
man"  here  revealed  as  "  man"  (Note,  ch.  1. 26).  That  title, 
as  applied  to  Messiah,  implies  at  once  His  lowliness  and 
His  exaltation,  in  His  manifestations  as  the  Representative 
man,  at  His  first  and  second  comings  respectively  (Psalm 
8.  4-8;  Matthew  16.  13;  20. 18;  and  on  the  other  hand,  Dan- 
iel 7.  13,  14  ;  Matthew  20.  64 ;  John  5.  27).  3.  spirit  entered 
.  .  .  when  he  spake — the  Divine  word  is  ever  accom- 
panied by  the  Spirit  (Genesis  1.  2,  3).  set  .  .  .  upon  .  .  . 
feet— he  had  been  "  upon  his  face"  (ch.  1.  28).  Humilia- 
tion on  our  part  is  followed  by  exaltation  on  God's  (eh.  3. 
23, 24 ;  Job  22.  29 ;  James  4.  6 ;  1  Peter  5.  5;.  "  On  the  feet" 
was  the  fitting  attitude  when  he  was  called  on  to  walk 
and  work  for  God  (Ephesians  5.  8;  6.  15).  that  I  heard— 
rather,  "then  I  heard."  3.  nation— rather,  nations;  the 
word  usually  applied  to  the  heathen  or  Gentiles;  here  to 
the  Jews,  as  being  altogether  heathenized  with  idolatries. 
So  in  Isaiah  1. 10,  they  are  named  "  Sodom"  and  "  Gomor- 
rah." They  were  now  become  "  Lo-ammi,"  not  the  people 
of  God  (Hosea  1.  9).  4.  impudent— /iY.,  hard-faced  (ch.  3.  7, 
9).  children- resumptive  of  "  they"  {v.  3) ;  the  "  children" 
walk  in  their  "  fathers'  "  steps.  1 , . .  send  thee— God  op- 
poses His  command  to  all  obstacles.  Duties  are  ours; 
events  are  God's.  Thus  saith  the  Iiord  God— God  op- 
poses His  name  to  the  obstinacy  of  the  people.  5.  forbear 
—viz.,  to  hear,  yet  shall  know— even  if  they  will  not 
hear,  at  least  they  will  not  have  ignorance  to  plead  as  the 
cause  of  their  perversity  (ch.  33.  33).  6.  briers— not  as 
Margin  and  Gesenius,  "rebels,"  which  would  not  corre- 
spond so  well  to  "thorns."  The  Hebreiv  is  from  a  root 
meaning  "to  sting"  as  nettles  do.  The  wicked  are  often 
so  called  (2  Samuel  23. 6;  Songof  Solomon  2.2;  Isaiah  9.  IS). 
scorpions— a  reptile  about  six  inches  long,  with  a  deadly 
sting  at  the  end  of  the  tail,  be  not  afraid — (Luke  12.  4  ;  ] 
Peter  3.  14).  7.  most  rebellious— W.,  "rebellion"  itself: 
its  very  essence.  8.  eat— (Jeremiah  15. 16,  iVoie;  Revela- 
tion 10.  9, 10.)  Tlie  idea  is  to  possess  himself  fully  of  the 
message,  and  digest  it  in  the  mind:  not  literal  eating,  but 
such  an  appropriation  of  its  unsavoury  contents,  that  they 
should  become,  as  it  were,  part  of  himself,  so  as  to  impart 
them  the  more  vividly  to  his  hearers.  9.  roll— the  form 
in  which  ancient  books  were  made  up.  10.  -within  and 
■without— on  the  face  and  the  back.  Usually  the  parch- 
ment was  written  only  on  its  inside  when  rolled  up ;  but 
so  full  was  God's  message  of  impending  woes,  it  was 
written  also  on  the  back. 

CHAPTER    III. 

Ver.  1-27.  Ezekiel  Eats  the  Roll:  is  Commissioned 
TO  Go  TO  Them  of  the  Captivity,  and  Goes  to  Tel- 
abib  by  the  Chebar:  Again  Beholds  the  Sheki- 
NAii  Glory  ;  is  Desired  to  Retbie  to  his  House,  and 
ONLY  Speak  when  God  opens  his  Motjth.  1.  eat  .  .  . 
and  .  .  .  speak— God's  messenger  must  first  inwardly 
appropriate  God's  truth  himself,  before  he  "speaks"  it  to 
others  (Note,  ch.  2.  8).  Symbolic  actions  were,  when  pos- 
sible and  proper,  performed  outwardly;  otherwise,  inter- 
nally and  in  spiritual  vision,  the  action  so  narrated 
making  the  naked  statement  more  intuitive  and  im- 
pressive by  presenting  the  subject  in  a  concentrated,  em- 

669 


Uod  Eneourageth  the  Prophet. 


EZEKIEL  III. 


God  Openelh  and  ShuUeth  his  3Iouth. 


bodied  foxm.  3.  lioney  for  sweetness— Psalm  19. 10;  119. 
103;  Revelation  10.9,  where,  as  here,  v.  1-t,  the  "sweetness" 
Is  followed  by  "  bitterness."  The  former  being  due  to  the 
painful  nature  of  the  message;  the  latter  because  it  was 
the  Lord's  service  Avhicli  he  was  engaged  in  ;  and  his  eat- 
ing the  roll,  and  finding  it  sweet,  implied  that,  divesting 
himself  of  carnal  feeling,  he  made  God's  will  his  will, 
however  painful  the  message  that  God  might  require 
hiin  to  announce.  The  fact  that  God  would  be  glorified 
was  his  greatest  pleasure.  5.  See  Margin,  Hebreiv,  "degp 
of  lip  and  heavy  of  tongue,"  i.  e.,  men  speaking  an  obscure 
and  unintelligible  tongue.  Even  tliey  would  have  lis- 
tened to  the  prophet;  but  the  Jews,  though  addressed  in 
their  own  tongue,  will  not  hear  him.  0.  many  people- 
It  would  have  increased  the  diflaculty  had  he  been  sent, 
not  merely  to  one,  but  to  "many  people"  diflfering  in 
tongues,  so  that  the  missionary  would  have  needed  to 
acquire  a  new  tongue  for  addressing  eacli.  The  after 
mission  of  the  apostles  to  many  peoples,  and  the  gift  of 
tongues  for  that  end,  are  foreshadowed  (cf.  1  Corinthians 
11.  21  with  Isaiah  2S.  11).  liad  I  sent  tUee  to  tUcm,  tliey 
M-onId  liave  liearkencd  — (Matthew  11.21,23.)  7.  will 
not  Iicarlsen  unto  t!\ee :  for  .  .  .  not  .  .  ,  mc— (John  15. 
20.)  Take  patiently  their  rejection  of  thee,  for  I  thy  Lord 
l)ear  it  along  with  thee.  8.  Ezekiel  means  one  "  strength- 
ened by  God."  Such  he  was  in  godly  firmness,  in  spite  of 
his  people's  opposition,  according  to  the  Divine  com- 
mand to  tlie  priest  tribe  to  which  he  belonged  (Deuteron- 
omy 33.9).  9.  As  .  .  .  flint  — So  Messiah  the  antitype 
(Isaiah  50.7;  cf.  Jeremiah  1.8,  17).  10.  receive  in  .  .  . 
Iicart  .  ,  .  ears— The  transposition  from  the  natural 
order,  viz.,  first  receiving  with  the  ears,  then  In  the  heart, 
is  designed.  The  preparation  of  the  heart  for  God's  mes- 
sage should  precede  the  reception  of  it  with  the  ears  (cf. 
Proverbs  16.  1 ;  Psalm  10.  17).  11.  tUy  people— who  ought 
to  be  better  disposed  to  hearken  to  thee,  their  fellow- 
countryman,  than  hadst  thou  been  a  foreigner  (v.  5,  6). 
13.  (Acts  8.  39.)  Ezekiel's  abode  heretofore  had  not  been 
the  most  suitable  for  his  work.  He,  therefore,  is  guided 
by  tlie  Spirit  to  Tel-abib,  the  chief  tov/n  of  the  Jewish 
colony  of  captives:  there  he  sat  on  the  ground,  "the 
throne  of  the  miserable"  (Ezra  9. 3;  Lamentations  1. 1-3), 
seven  days,  tlie  usual  period  for  manifesting  deep  grief 
(Job  2. 13;  see  Psalm  137. 1),  thus  winning  their  confidence 
by  sympathy  in  their  sorrow.  He  is  accompanied  by  the 
cherubim  which  had  been  manifested  at  Chebar  (ch.  1. 3, 4)^ 
after  their  departure  from  Jerusalem.  They  now  are  heard 
moving  with  the  ^^  voice  of  a  great  rushing  (cf.  Acts  2.2),  say- 
ing. Blessed  be  the  glory  of  the  Lord  from  his  place,"  i.  e., 
moving  from  the  2ylace  in  which  it  had  been  at  Chebar,  to 
accompany  Ezekiel  to  his  new  destination  (ch.  9.  3);  or, 
"  from  his  place"  may  rather  mean,  in  His  place  and  mani- 
fested "from"  it.  Though  God  may  seem  to  have  forsaken 
His  temple.  He  is  still  in  it,  and  will  restore  His  people  to 
it.  His  glory  is  "blessed,"  in  opposition  to  those  Jews 
who  spoke  evil  of  Him,  as  if  He  had  been  unjustly  rigor- 
ous towards  their  nation.  [Calvin.]  13.  toxicixeH— lit., 
kissed,  i.  e.,  closely  embraced,  noise  of  a  great  rusliing 
— typical  of  great  disasters  impending  over  the  Jews.  l*. 
bitterness— sadness  on  account  of  the  impending  calami- 
ties of  which  I  was  required  to  be  the  unwelcome  mes- 
senger. But  the  "hand,"  or  powerful  impulse  of  Jeho- 
vah, urged  me  forward.  15.  Tel-abib— TeZ  means  an 
"elevation."  It  is  identified  by  Michaelis  with  Thal- 
laba  on  the  Cliabour,  Perhaps  the  name  expressed  the 
Jews'  hopes  of  restoration,  or  else  the  fertility  of  the 
region.  Abib  means  tlie  green  ears  of  corn  which  ap- 
peared iir  the  moutli  Nisan,  tlie  pledge  of  the  harvest. 
I  sat,  &c.— This  is  tlie  Hebrew  Margin  reading.  The  text 
is  rather,  "I  beheld  the^Jl  sitting  there"  [Gesenius];  or, 
"And  those  that  were  settled  there,"  viz.,  the  older 
settlers,  as  distinguished  from  the  more  recent  ones 
alluded  to  in  the  previous  clause.  The  ten  tribes  had 
been  long  since  settled  on  the  Chabor  or  Habor  (2  Kings 
17.  6).  [IIAVEKNICK.]  17.  tvatcliman  — Ezekiel  alone, 
among  the  prophets,  is  called  a  "  watchman,"  not  merely 
to  sympathize,  but  to  give  timely  warning  of  danger 
to  his  people  where  none  was  suspected.  Habakkuk 
570 


(2. 1)  ppeaks  of  standing  upon  his  "watch,"  but  it  waa 
only  in  order  to  be  on  the  look-out  for  the  manifesta- 
tion of  God's  power  (so  Isaiah  .52.  8 ;  62.  6) ;  not  as  Ezekiel, 
to  act  as  a  watchman  to  others.    18.  warning  .  .  .  speak- 
est  to  -ivam — The  repetition  implies  that  It  is  not  enough 
to  warn  once  in  passing,  but  tliat  the  warning  is  to  be  in- 
culcated continually  (2  Timothy  4.2,  "in  season,  out  of 
season ;"  Acts  20.  31,  "  night  and  day  with  tears"),    save— 
Ch,  2.  5,  had  seemingly  taken  away  all  hope  of  salvation; 
but  the  reference  there  was  to  the  mass  of  the  people 
whose  case  was  hopeless;    a  few  individuals,  however, 
were  reclairaable.    die  In  .  .  .  iniqnity- (John  8.  21,  24.) 
Men  are  not  to  flatter  themselves  that  their  ignorance, 
owing  to  the  negligence  of  their  teachers,  will  save  them 
(Romans  2.  12,  "As  many  as  have  sinned  •without  law, 
shall  also  perish  without  law").     19.    wickedness  .   .  . 
wicked  way — internal  wickedness  oi  lieart,  a,i\6.  extei-nal 
of  the  life,  respectively,    delivered  thy  sonl — (Isaiah  49. 
4, 5 ;   Acts  20.  20.)     30,   rigliteous  .   .   .   turn  from   .   .   . 
rigliteousness — not  one  "  righteous"  as  to  the  root  and 
spirit  of  regeneration  (Psalm  89.  33;  138.  8;  Isaiah  26.  12;  27. 
3;  John  10.  28;  Philippians  1.  6),  but  as  to  its  outward  ap- 
pearance and  performances.     So  the  "righteous"  (Pro- 
verbs 18. 17;  Matthew  9. 13).     As  in  v.  19,  the  minister  ia 
required  to  lead  the  wicked  to  good,  so  in  v.  20,  to  confirm 
the  well-disposed  in  their  duty,    commit  iniqnity- i.  e., 
give  himself  up  tvholli/  to  it  (1  John  3.  8,  9),  for  even  the 
best  often  fall,  but  not  wilfnllif  and  habitually.    I  lay  a 
stumbling-block— not  that  God  tempts  to  sin  (James  1. 13, 
14),  but  God  gives  men  over  to  judicial  blindness,  and  to 
their  own  corruptions  (Psalm  9.  16,  17 ;  94.  23),  when  they 
"like  not  to  retain  God  in  their  knowledge"  (Romans  1. 
24,  20) ;  just  as,  on  the  contrary,  God  makes  "  the  way  of  the 
righteous  plain"  (Proverbs  4. 11, 12;  15. 19),  so  that  they  do 
"not  stumble."    Calvin  refers  "stumbling-block"  not  to 
the  guilt,  but  to  its  punishment;  "I  bring  ruin  on  him." 
The  former  is  best.    Ahab,  after  a  kind  of  righteousness 
(1  Kings  21.  27-29),  relapsed,  and  consulted  lying  spirits  in 
false  prophets;  so  God  permitted  one  of  these  to  be  his 
"stumbling-block,"  both   to  sin  and  its  corresponding 
punishment  (1  Kings  22.  21-23).     bis  blood  will   I  re- 
quire—(Hebrews  13.  17.)     aa.   band  of  tlie    Lord— (Ch. 
1.  3.)    go  ,  .  .  into  tUe  plain— in   order  that  he  might 
there,  in  a  place   secluded   from   unbelieving  men,  re- 
ceive a  fresh  manifestation  of  the  Divine  glory,  to  in- 
spirit him  for  his  trying  work.    23.  glory  of  tbe  Lord — 
(Ch.  1.28.)     34.  set  mc  upon  my  feet — having  been  pre- 
viously prosti'ate  and  unable  to  rise  until  raised  by  the 
Divine  power,    sliiit  tliyself  -witliin  . .  .  bouse — imply- 
ing, that  In  the  work  he  had  to  do,  he  must  look  for  no 
sympathy  from  man,  but  must  be  often  alone  with  God, 
and  draw  his  strength  from  Him.  [Faikbairn.]  "  Do  not 
go  out  of  thy  house  till  I  reveal  the  future  to  thee  bs'  signs 
and  words,"  which  God  does  in  the  following  chapters, 
down  to  the  eleventh.    Thus  a  representation  was  given 
of  the  city  shut  up  by  siege.    [Grotius.]    Thereby  God 
proved  the  obedience  of  His  servant,  and  Ezekiel  showed 
the  reality  of  His  call  by  proceeding,  not  thi-ough  rash 
impulse,  but  by  the  directions  of  God.    [Calvin.]    35. 
put  bands  upon  tliec— not  literally,  but  spirituallj',  the 
binding,  depressing  influence  which  their  rebellious  con- 
duct would  exert  on  his  spirit.    Their  perversity,  like 
bands,  would  repress  his  freedom  in  preaching.    As  In  2 
Corinthians  6.  12,  Saint  Paul  calls  himself  "straitened," 
because  his  teaching  did  not  find  easy  access  to  them.    Or 
else,  it  is  said  to  console  the  prophet  for  being  shut  up ;  if 
thou  wert  now  at  once  to  announce  God's  message,  they 
would  rush  on  thee  and  bind  thee  with  "bands."    [Cal- 
vin.]   36.   I  ivill  make  my  tongue  .  .  .  dumb — Israel 
had  rejected  the  prophets;  therefore  God  deprives  Israel 
of  the  prophets  and  of  His  word — God's  sorest  judgment 
(1  Samuel  7.  2;  Amos  8.  11,  12).    37.  wben  I  speak  ...  1 
•will  open  thy  mouth— opposed  to  the  silence  imposed 
on  the  prophet,  to  punish  the  people  {v.  26).    After  the  in- 
terval of  silence  has  awakened  their  attention  to  the  cause 
of  It,  viz.,  their  sins,  they  may  then  hearken  to  the  proph- 
ecies which  they  would  not  do  before,    he  that  hcareth, 
let  him  hear  .  .  .  forbear— i.  e.,  thou  hast  done  thy  part^ 


The  Type  of  a  Sief^e. 


EZEKIEL  IV,  V. 


The  Hardness  of  the  Famine. 


whether  they  hear  or  forbear.  He  who  shall  forbear  to 
hear,  it  shall  be  at  his  own  peril ;  he  who  hears,  it  shall  be 
to  his  owu  etei-nal  good  (cf.  Revelatiou  22. 11). 

CHAPTER   IV. 
Ver.  1-17.    SyjiBOLicAL  Vision  of  the  Siege  and  the 
INIC^UITY-BEARING.    1.  tile— a  sun-clriccl  brick,  such  as 
are  louiul  iu  Babylon,  covered  with  cuneiform  inscrip- 
tions, often  two  feet  long,  one  broad,    a.  forfr— rather,  a 
tcalc/i-lowcr  (Jeremiah  52.  4)  wherein  the  besiegei's  could 
watch  tlie  movements  of  the  besieged.    [Gesenius.]    A 
wall  of  circunivallation.    [LXX.  and  Rosen muller.]    A 
kind  of  battering-ram.     [Maurek.]     The   first  view  is 
best,    a  mount— wherewith  tlie  Chaldeans  could  be  de- 
fended   from    missiles,      liatteriiig-rams — lit.,    through- 
borers.    In  cli.  21.  22  the  same  Hebrew  is  translated,  "cap- 
tains."   iron  pan— tlie  Divine  decree  as  to  the  Clialdean 
army  investing  the  city.    3.  set  it  for  a  wall  of  Iron  l>e- 
tweeii  tJice  and  tlie  city — Ezekiel,  in  the  person  of  God, 
represents  the  wall  of  separation  between  him  and  tlie 
people  as  one  of  iron:  and  tlie  Clialdean  investing  army. 
His  instrument  of  separating  them  from  him,  as  one  im- 
possible to  burst  through,     set   .    ,    .    face  against  it-— 
inexorabljf  (Psalm  31.  IG).    The  exiles  envied  their  breth- 
ren remaining  iu  Jerusalem,  but  exile  is  better  tlian  the 
straitiiess  of  a  siege.  "  4.  Another  symbolical  act   per- 
formed at  the  same  time  as  tlie  former,  in  vision,  not  iu 
external  action,  wherein  it  would  have  been  only  puerile : 
narrated  as  a  thing  ideally  done,  it  would  make  a  vivid 
impression.    Tlie  second  action  is  supplementary  to  the 
first,  to  bring  out  more  fully  the  same  prophetic  idea. 
left  side— referring  to  the  position  of  the  ten  tribes,  tlie 
northern   kingdom,  as  Judah,  the  southern,  answers   to 
"the  right  side"  (v.  G).     The  Orientals,  facing  the  east  in 
their  mode,  had  the  north  on  their  left,  and  the  south  on 
X\ie\v  right  (ch.  16.  46).    Also  the  riglit  was  more  honour- 
able than  the  left :  so  Judah,  as  being  the  seat  of  the  tem- 
ple, was  more  so  than  Israel,    liear  tlieir  iniquity — in- 
iquity being  regarded  as  a  burden;  so  it  means,  "bear  the 
j-iunishment  of  their  iniquity"  (Numbers  14.  34).    A  tj'pe  of 
Him  wlio  was  tlie  great  sin-bearer,  not  in  mimic  show  as 
Ezekiel,  but  in  reality  (Isaiah  53.  4,  6, 12).    5.  tliree  Iiun- 
dred  and  ninety  days— the  391)  years  of  punishment  ap- 
pointed for  Israel,  and  forty  for  Judah,  cannot  refer  to  the 
siege  of  Jerusalem.    That  siege  is  referred  to  v.  1-3,  not  in 
a  sense  restricted  to  the  literal  siege,  but  comprehending 
the  icliolc  train  of  punisliment  to  be  inflicted  for  their  sin; 
therefore  we  read  here  merely  of  its  sore  pressure,  not  of 
its  result.    The  sum  of  39U  and  40  years  is  430,  a  period  fa- 
mous in  the  history  of  the  covenant  people,  being  that  of 
their  sojourn  in  Egypt  (Exodus  12.40,41;  Galatians  3.17). 
The  forty  alludes  to  the  forty  years  in  the  wilderness. 
Elsewhere  (Deuteronomy  28.  68;  Hosea  9,3),  God  threat- 
ened to  bring  them  back  to  Egypt,  which  must  mean,  not 
Egypt  literally,  but  a  bondage  us  bad  as  that  one  in  Egypt. 
So  now  God  will  reduce  them  to  a  kind  of  new  Egyptian 
bondage  to  the  world  :  Israel,  the  greater  transgressor,  for 
a  longer  period  than  Judah  (cf.  ch.  20.  a5-38).    Not  the 
whole  of  the  4;%  j^ears  of  I  he  Egypt  state  is  appointed  to 
Israel;  but  this  shortened  by  the  forty  years  of  the  wil- 
derness sojourn,  to  imply,  that  a  way  is  open  to  their  re- 
turn to  life  by  their  having  the  Egypt  state  merged  into 
that  of  the  wilderness,  i.  c,  by  ceasing  from  idolatry,  and 
seeking  iu  tlieir  sifting  and  sore  troubles,  through  God's 
covenant,   a   restoration    to    righteousness   and    peace. 
[Faikbairn.]    The  390,  in  reference  to  the  sin  of  Israel, 
was  also  literally  true,  being  the  years  from  the  setting 
up  of  the  calves  by  Jeroboam  {\.  Kings  12.  20-33),  i.  e.,  from 
B75  to  585  }j.  c. ;  about  the  year  of  tlie  Babylon  ian  captivity ; 
and  perhaps  the  40  of  Judah  refers  to  that  part  of  Manas- 
seh's  flfty-tive  years'  reign  in  which  he  had  not  repented, 
and  which,  we  are  expressly  told,  was  tlie  cause  of  God's 
removal  of  Judah,  notwithstanding  Josiah's  reformation 
(1  Kings  21.  10-16;  23.  26,  27).    6.  each  day  for  a  year— lit., 
a  day  for  a  year,  a  day  for  a  year.    Twice  repeated,  to  mark 
more  distinctly  the  reference  to  Numbers  14.  34.    The  pic- 
turing of  the  future  under  the  image  of  the  past,  wherein 


the  "meaning  was  far  from  lying  on  the  surface,  was  in- 
tended to  arouse  to  a  less  superficial  mode  of  thinking, 
Just  as  the  partial  veiling  of  truth  in  Jesus'  parables  was 
designed  to  stimulate  inquiry;  also  to  remind  men  that 
God's  dealings  in  the  past  are  a  key  to  the  future,  for  Ho 
moves  on  the  same  eve.v\a.sXinQ  principles,  the  forms  alone 
being  ti-ansitory.  7.  arm  .  .  .  uncovered— to  be  ready 
for  action,  which  the  long  Oriental  garment  usually  cov-v 
ering  it  would  prevent  (Isaiah  52. 10).  thon  slialt  propli- 
csy  against  it— this  gesture  of  thine  will  be  a  tacit  proph- 
ecy against  it.  8.  bands— (Ch.  3.  25.)  not  turn  from  .  .  . 
side— to  imply  the  impossibility  of  their  being  able  to 
shake  off  their  punishment.  9.  ■»vlieat  .  .  .  barley,  &c. 
—instead  of  simple  flour  used  for  delicate  cakes  (Genesis 
18.  6),  the  Jews  should  have  a  coarse  mixture  of  six  dif- 
ferent kinds  of  grain,  such  as  the  poorest  alone  would  eat. 
fitclies — spelt  or  dhourra.  tlirec  liundretl  and  ninety— 
the  forty  days  are  omitted,  since  these  latter  typify  the 
ivilderness  period  when  Israel  stood  separate  from  the  Gen- 
tiles and  their  pollutions,  though  partially  chastened  by 
stint  of  bread  and  water  (v.  16),  whereas  the  eating  of  the 
polluted  bread  in  the  390  days  implies  a  forced  residence 
"  among  the  Gentiles"  who  were  polluted  with  idolatry  (v. 
13).  This  last  is  said  of  "Israel"  primarily,  as  being  the 
most  debased  (v.  9-15);  they  had  spiritually  sunk  to  a  level 
with  the  heathen,  therefore  God  will  make  their  condi- 
tion outwardly  to  correspond:  Judah  and  Jerusalem  fare 
less  hardly,  being  less  guilty:  they  are  to  "eat  bread  by 
weight  and  with  care,"  i.  e.,  have  a  stinted  supply,  and  be 
cliastened  with  the  milder  discipline  of  the  wilderness 
period.  But  Judah  also  is  secondarily  referred  to  in  the 
390  days,  as  having  fallen,  like  Israel,  into  Gentile  defile- 
ments; if,  then,  the  Jews  are  to  escape  from  the  exile 
among  Gentiles,  which  is  their  just  punishment,  they 
must  submit  again  to  the  wilderness-probation  {v.  16). 
10.  twenty  shekels — i.  e.,  little  more  than  ten  ounces. 
A  scant  measure  to  sustain  life  CJeremiah  52.  6).  But  it 
applies  not  only  to  the  siege,  but  to  their  whole  subse- 
quent state.  11.  sixth  .  .  .  of  .  .  .  hin — about  a  pint  and 
a  half.  13.  dung— as  fuel ;  so  the  Arabs  use  beasts'  dung, 
wood-fuel  being  scarce.  But  to  use  human  dung  so  im- 
plies the  most  cruel  necessity.  It  was  in  violation  of  the 
law  (Deuteronomy  14.  3;  23. 12-14);  it  must  therefore  have 
been  done  only  in  vision.  13.  Implying  that  Israel's  pe- 
culiar distinction  was  to  be  abolished,  and  that  they  were 
to  be  outwardly  blended  with  the  idolatrous  heathen 
(Deuteronomy  28.  08;  Hosea  9.  3).  141.  Ezekiel,  as  a  priest, 
had  been  accustomed  to  the  strictest  abstinence  from 
everything  legally  impure.  Peter  felt  the  same  scruple 
at  a  similar  command  (Acts  10. 14;  cf.  Isaiah  65.  4).  Posi- 
tive 2:>recepls,  being  dependent  on  a  particular  command 
can  be  set  aside  at  the  will  of  the  Divine  ruler;  but  Tnorai 
precepts  are  everlasting  in  their  obligation,  because  God 
cannot  be  inconsistent  with  His  unchanging  moral  na- 
ture, abominable  flesh — lit.,  flesh  that  stank  from,  putrid- 
ity. Flesh  of  animals  three  days  killed  was  prohibited 
(Leviticus  7. 17, 18 ;  19.  6,  7).  15.  co-»v'8  dung— a  mitigation 
of  the  former  order  (v.  12);  no  longer  "  the  dung  of  man ;" 
still  the  bread  so  baked  is  "defiled,"  to  imply  that,  what- 
ever partial  abatement  there  might  be  for  the  prophet's 
sake,  the  main  decree  of  God,  as  to  the  pollution  of  Israel 
by  exile  among  Gentiles,  is  unalterable.  16.  stniT  of 
bread— bread  by  which  life  Is  supported,  as  a  man's 
weight  is  by  the  staff  he  leans  on  (Leviticus  26.  26;  Psalm 
105.  IG;  Isaiah  3.  1).  by  weight,  and  ■tvith  care — in  scant- 
measure  (v.  10).  17.  astonled  one  with  another — mu- 
tually regard  one  another  with  astonishment:  the  stupe- 
fied look  of  despairing  want. 

CHAPTER  V. 

Ver.  1-17.  Vision  of  Cutting  the  Hairs,  and  the  Ca- 
lamities foreshadowed  thereby.  1.  knife  .  .  .  razor 
—the  sword  of  the  foe  (cf.  Isaiah  7. 20).  This  vision  implies 
even  severer  judgments  than  the  Egyptian  aflllctions  fore- 
shadowed in  the'former,  for  tlieir  guilt  was  greater  than 
that  of  their  forefathers,  thine  head — as  representative 
of  the  Jews.    The  whole  hair  being  snaven  off  was  slg« 

671 


The  Type  of  the  Prophet's  Hair. 


EZEKIEL  VI. 


The  Judgment  upon  Jerusalem, 


niflcant  of  severe  and  humiliating  (2  Samuel  10. 4, 5)  treat- 
ment. Especially  in  the  case  of  a  priest;  for  priests  (Le- 
viticus 21.  5)  were  forbidden  "  to  make  baldness  on  their 
head,"  their  hair  being  the  token  of  consecration ;  hereby 
it  was  intimated  that  the  ceremonial  must  give  place  to 
the  moral,  balances— implying  the  just  discrimination 
with  which  Jehovah  weighs  out  the  portion  of  punish- 
ment "divided,"  i.  e.,  allotted  to  each:  the  "hairs"  are 
the  Jews :  the  Divine  scales  do  not  allow  even  one  hair  to 
escape  accurate  weighing  (cf.  Matthew  10.  30).  a.  Three 
classes  are  described.  The  sword  was  to  destroy  one  third 
of  the  people ;  famine  and  plague  another  third  ("  fire  "  in 
V.  2  being  explained  in  v.  12  to  mean  pestilence  and 
famine");  that  which  remained  was  to  be  scattered 
among  the  nations.  A  few  only  of  the  last  portion  were 
to  escape,  symbolized  by  the  hairs  bound  in  Ezekiel's 
Skirts  (v.  3;  Jeremiah  40.  6;  52.  16).  Even  of  these  some 
were  to  be  thrown  into  the  flery  ordeal  again  (v.  4;  Jere- 
miah 41.  1,  2,  &c. ;  44. 14,  &c.).  The  "  skirts  "  being  able  to 
contain  but  few  express  that  extreme  limit  to  which  God's 
goodness  can  reacli.  5,  6.  Explanation  of  the  symbols. 
Jerusalem— not  the  mere  city,  but  the  people  of  Israel 
generally,  of  which  it  was  the  centre  and  representative. 
ill  .  .  .  midst— Jerusalem  is  regarded  in  God's  point  of 
view  as  centre  of  the  wliole  earth,  designed  to  radiate  the 
true  light  over  the  nations  in  all  directions.  Cf.  Margin 
("  navel "),  ch.  38. 12;  Psalm  48. 2 ;  Jeremiah  3. 17.  No  centre 
in  the  ancient  lieathen  world  could  have  been  selected 
more  fitted  than  Canaan  to  be  a  vantage-ground,  whence 
the  people  of  God  might  have  acted  with  success  upon  the 
heathenism  of  the  world.  It  lay  midway  between  the 
oldest  and  most  civilized  states,  Egypt  and  Ethiopia  on 
one  side,  and  Babylon,  Nineveh,  and  India  on  the  other, 
and  afterwards  Persia,  Greece,  and  Rome.  The  Phoenician 
mariners  were  close  by,  through  whom  they  might  have 
transmitted  the  true  religion  to  the  remotest  lands ;  and 
all  around  the  Islimaelites,  the  great  inland  traders  in 
South  Asia  and  Nortli  Africa.  Israel  was  thus  placed,  not 
for  its  own  selflsli  good,  but  to  be  the  spiritual  benefactor 
of  the  wliole  world.  Cf.  Psalm  67.  throughout.  Failing  in 
this,  and  falling  into  idolatry,  its  guilt  was  far  worse  than 
tliat  of  the  heatlien ;  not  that  Israel  literally  went  beyond 
the  lieatlien  in  abominable  idolatries.  But  "corruptio 
optimi  pes.uma;"  the  perversion  of  that  which  in  itself  is 
tlie  best  is  worse  than  the  perversion  of  that  which  is  less 
perfect:  is  in  fact  tlie  worst  of  all  kinds  of  perversion. 
Tlierefore  their  punishment  was  the  severest.  So  the  po- 
sition of  the  Christian  professing  Church  now,  if  it  be  not 
a  light  to  the  heathen  world,  its  condemnation  will  be 
sorer  than  theirs  (Matthew  5. 13;  11.  21-24;  Hebrews  10.  28, 
29).  6.  cUajiged  .  .  .  Into— rather,  "hath  resisted  my  judg- 
ments wickedly;"  "hath  rebelled  against  my  ordinances 
for  wickedness."  [Buxtorf.]  But  see  end  of  J^ote  on  v.  7. 
7.  multiplied— rather,  "  have  been  more  abundantly  out- 
rageous;" lit.,  to  tumuUuate;  to  have  an  extravagant  rage 
lor  idols,  neither  have  done  according  to  the  judg- 
ments of  the  nations — have  not  been  as  tenacious  of  the 
true  religion  as  the  nations  have  been  of  the  false.  The 
heathen  "  changed  "  not  their  gods,  but  the  Jews  changed 
.rehovah  for  idols  (see  v.  6,  "  changed  my  judgments  into 
Wickedness,"  i.  e.,  idolatry,  Jeremiah  2. 11).  The  Chaldean 
version  and  the  Masora  support  the  negative.  Others 
omit  it,  as  it  is  omitted  (ch.  11. 12),  and  translate,  "  but  have 
done  according  to  the  judgments,"  &c.  However,  both 
ojj.  11. 12  and  also  this  verse  are  true.  They  in  one  sense 
"did  according  to  the  heathen,"  viz.,  in  all  that  was 
bad ;  in  another,  viz.,  in  that  which  was  good,  zeal  for  relig- 
ion, they  did  not.  "Verse  9  also  proves  the  negative  to  be 
genuine;  because  in  changing  their  religion  they  have 
not  done  as  tlie  nations  wliich  have  not  changed  theirs, 
"J  (also)  will  do  in  thee  that  which  I  have  not  done."  8. 
I,  even  I  — awfully  emphatic.  I,  even  I,  whom  thou 
tliinkest  to  be  asleep,  but  who  am  ever  reigning  as  the 
Omnipotent  Avenger  of  sin,  will  vindicate  my  righteous 
government  before  the  nations  by  judgments  on  thee.  9. 
See  Note,  v.  7.  that  tvhich  I  have  not  done — worse 
than  any  former  judgments  (Lamentations  4.  6;  Daniel  9. 
12;.  The  prophecy  includes  the  destruction  of  Jerusalem 
572 


by  the  Bomans,  and  the  final  one  by  Antichrist  (Zecha- 
riah  13.8,9;  14.  2),  as  well  as  that  by  Nebuchadnezzar. 
Their  doom  of  evil  was  not  exhausted  by  the  Chaldean 
conquest.  There  was  to  be  a  germinating  evil  in  their 
destiny,  because  there  would  be,  as  the  Lord  foresaw,  a 
germinating  evil  in  their  character.  As  God  connected 
Himself  peculiai-ly  with  Israel,  so  there  was  to  be  a  pecu- 
liar manifestation  of  God's  wrath  against  sin  in  their 
case.  [Fairbairn.]  The  higher  the  privileges  the  greater 
thepunislimentinthecaseof  abuseof  theni.  When  God's 
greatest  favour,  the  gospel,  was  given,  and  was  abused  by 
them,  then  "  the  wrath  was  to  come  on  them  to  the  utter- 
most" (1  Thessalonians  2.  16).  10.  fathers  .  .  .  eat  .  .  . 
sons— alluding  to  Moses'  words  (Leviticus  26. 29 ;  Deuteron- 
omy 28.  53),  with  the  additional  sad  feature,  that  "the  sons 
should  eat  their  fathers"  (see  2  Kings  6.  28;  Jeremiah  19. 
9 ;  Lamentations  2.  20 ;  4. 10).  11.  as  I  live— the  most 
solemn  of  oatlis,  pledging  the  self-existence  of  God  for  the 
certainty  of  the  event,  defiled  my  sanctuary — the  cli- 
max of  Jewish  guilt:  their  defiling  Jehovah's  temple  by 
introducing  idols,  diminish — lit.,  withdraw,  viz.,  mine 
"  eye  "  (which  presently  follows),  i.  e.,  my  favours  ;  Job  36. 
7  uses  the  Hebrew  ver'.  in  the  same  way.  As  the  Jews 
had  withdrawn  from  GOd's  sanctuary  its  sacredness  by 
"defiling"  it,  so  God  withdraws  His  countenance  from 
them.  The  significance  of  the  expression  lies  in  the  allu- 
sion to  Deuteronomy  4.  2,  "Ye  shall  not  diminish  aught 
from  the  word  which  I  command  you :"  they  had  done 
so,  therefore  God  diminishes  them.  The  reading  found  in 
six  MSS.,  "  I  will  cut  thee  off,"  is  not  so  good.  12.  State- 
ment in  plain  terms  of  what  was  intended  by  the  symbols 
(v.  2;  see  ch.  6.  12;  Jeremiah  15.  2;  21.  9).  drave  out  .  .  . 
sword  after  them— (Leviticus  26.  33.)  Skeptics  object;  no 
such  thing  happened  under  Zedekiah,  as  is  here  foretold, 
viz.,  that  a  third  part  of  the  nation  should  die  by  pesti- 
lence, a  tliird  part  by  the  sword,  and  a  third  be  scattered 
unto  all  winds,  and  a  sword  sent  after  them.  But  the 
prophecy  is  not  restricted  to  Zedekiah's  time.  It  in- 
cludes all  that  Israel  suffered,  or  was  still  to  suffer,  for 
their  sins,  especially  those  committed  at  that  period  (ch, 
17.  21).  It  only  received  its  primary  fulfilment  under  Zed- 
ekiah: numbers  then  died  by  the  pestilence  and  by  the 
sword ;  and  nurabei-s  were  scattered  in  all  quarters,  and 
not  carried  to  Babylonia  alone,  as  the  objectors  assert  (cf. 
Ezra  1.  4;  Esther  3.  8;  Obadiah  !»).  pestilence  .  .  .  and 
famine — signified  by  the  symbol  "fire"  {v.  2).  Cf.  Isaiah  13. 
8;  Lamentations  5.  10;  plague  and  famine  burning  and 
withering  the  countenance,  as  fire  does.  13.  cause  my 
fury  to  rest  upon  them— as  on  its  proper  and  permanent 
resting-place  (Isaiah  30. 32,  Margin).  I  will  be  comforted — 
expressed  in  condescension  to  man's  conceptions ;  signify- 
ing His  saZw/aciion  in  the  vindication  of  His  justice  by  His 
righteous  judgments  (Deuteronomy  28.  63;  Proverbs  1.  26; 
Isaiah  1.  24).  they  shall  Itno-tv- by  bittej  experience. 
14.  reproach  among  the  nations— they  whose  idolatries 
Israel  had  adopted,  instead  of  comforting,  would  only 
exult  in  tlieir  calamities  brought  on  by  those  idolatries 
(cf.  Luke  15.  15).  15.  instruction — lit.,  a  corrective  chastise- 
ment, i.  e.,  a  striking  example  to  warn  all  of  the  fatal  con- 
sequences of  sin.  For  ''it  shall  be ;"  all  ancient  versions 
have  "thou,"  which  the  connection  favours.  16.  arrows 
of  famine— hail,  rain,  mice,  locusts,  milv\ew  (see  Deuter- 
onomy 32.  23,  24).  increase  the  famine-  lU.,  congregate  or 
collect.  When  ye  think  your  harvest  safe,  because  ye  have 
escaped  drought,  mildew,  &c,,  I  will  find  other  means 
[Calvin],  which  I  will  congregate  as  the /orce«  of  an  invad- 
ing army,  to  bring  famine  on  you.  IT.  beasts — perhaps 
meaning  destructive  conquerors  (Daniel  7.  4).  Rather, 
literal  "beasts,"  which  infest  desolated  regions  such  as 
Judea  was  to  become  (cf.  ch.  34.  28 ;  Exodus  23,  29 ;  Deuter- 
onomy 32. 24;  2  Kings  17.  25).  The  same  threa".  is  repeated 
in  manifold  forms,  to  awaken  the  careless,  sw^ord- civil 
war, 

CHAPTER  VI. 

Ver.    1-14.      CONTINXTATION    OF   THE   SAME   SCBJECr,     3. 

mountains  of  Israel— i.  e.,  of  Palestine  in  general.    The 
m<nintai7is  are  addressed  by  personification;  Implyinif 


The  Faithful  Exhorted  to  Lament. 


EZEKIEL  VII. 


The  Final  Desolation  of  Israel. 


that  the  Israelites  themselves  are  Incurable  and  un- 
worthy of  any  more  appeals;  so  the  prophet  sent  to  Jero- 
boam did  not  deign  to  address  tlie  king,  but  addressed 
the  altar  (1  Kings  13.  2),  The  mountains  are  specified  as 
being  the  scene  of  Jewish  idolatries  on  "  the  liigh  places" 
(v.  3;  Leviticus  26.30).  3.  rl-vcrs— lit.,  the  cfiannels  of  tor- 
rents. Rivers  were  often  the  scene  and  objects  of  idola- 
trous worsliip.  4r.  Ininges — called  so  from  a  Hebrew  root, 
totvaxhot,  implying  tlie  mad  ardour  of  Israel  after  idol- 
atry. [CaIjVin.]  Others  translate  it,  sun-images ;  and  so 
in  v.d  (see  2  Kings  23.11;  2  Chronicles  34.4;  Isaiah  17.8, 
Marffin).  cast  your  slain  men  before  your  Idols — the 
foolish  objects  of  their  trust  in  tlie  day  of  evil  should 
witness  their  ruin.  5.  cjircnsses  .  .  .  before  .  .  .  idol^i — 
polluting  thus  with  the  dead  bones  of  you,  the  worship- 
pers, the  idols  wliieli  seemed  to  you  so  saci'osanct.  6. 
your  -ivorks— not  gods,  as  you  supposed,  but  the  mere 
work  of  men's  hands  (Isaiah  40. 18-20).  7.  ye  sliall  Uiiotv 
thtat  I  ain  tlie  Iiord — and  not  your  idols,  lords.  Ye  shall 
know  rne  as  the  all-powerful  Punisher  of  sin.  8.  Miti- 
gation of  tlie  extreme  severity  of  their  punishment;  still 
their  life  shall  be  a  wretched  one,  and  linked  witli  exile 
(ch.  5.2,  12;  12.16;  14.22;  Jeremiah  44.28).  9.  tliey  tliat 
escape  of  you  sliall  remember  me— tlie  object  of  Grod's 
chastisements  shall  at  last  be  effected  by  working  in 
them  true  contrition.  Tliis  partially  took  place  in  the 
complete  eradication  of  idolatry  from  the  Jews  ever  since 
the  Babylonian  captivity.  But  they  have  yet  to  repent 
of  their  crowning  sin,  the  crucifixion  of  Messiah;  their 
full  repentance  Is  therefore  future,  after  the  ordeal  of 
trials  for  many  centuries,  ending  witli  that  foretold  in 
Zechariah  10.9;  13.8,9;  14.1-4,11.  "They  shall  remember 
rne  in  far  countries"  (cli.  7.16;  Deuteronomy  30.1-8).  I 
am  broken  vvltU  tUeir  wborlsK  lieart — Fairbaibn 
translat-es,  actively,  "I  will  brealc"  tlieir  wliorisli  heart; 
English  Version  is  better.  In  tlieir  exile  tliey  shall  re- 
member how  long  I  bore  witli  tlieni,  but  was  at  last  com- 
pelled to  punish,  after  I  was  "  broken"  (my  long-suflfering 
wearied  out)  by  their  desperate  (Numbers  15.  .39)  spiritual 
whorishness  [Calvin]  (Psalm  7S.  40;  Isaiah  7.13;  43.24; 
63. 10).  loathe  themselves— (Leviticus  26.  39-45;  Job  42.  6.) 
They  shall  not  wait  for  men  to  condemn  them,  but  shall 
condemn  themselves  (ch.  20.43;  36.31;  Job  42.6;  1  Corin- 
thians 11.  31).  11.  Gesticulations  vividly  setting  before 
tlie  hearers  the  greatness  of  the  calamity  about  to  be  in- 
flicted. In  indignation  at  the  abominations  of  Israel  ex- 
tend thine  hand  towards  Judea,  as  if  aljout  to  "strike," 
and  "stamp,"  shaking  otTthe  dust  with  thy  foot,  in  token 
of  how  God  shall  "stretcli  out  His  hand  upon  them,"  and 
trend  tliem  down  {v.  14;  ch.  21. 11).  IZ.  He  that  is  far  off 
—viz.,  from  tlie  foe;  those  wlio  in  a  distant  exile  fear  no 
evil,  he  that  remaineth — he  that  is  left  in  the  city;  not 
carried  away  into  captivitj',  nor  having  escaped  into  the 
country.  Distinct  from  "he  tliat  is  near,"  viz.,  those  out- 
side tlie  city  who  are  within  reach  of  "  tlie  sword"  of  the 
foe,  and  so  fall  by  it;  not  by  "famine,"  as  those  left  in 
the  city.  14.  Diblath— Another  form  of  Diblathaim,  a 
city  in  Moab  (Numbers  33.46;  Jeremiah  48.22),  near 
which,  east  and  south  of  the  Dead  Sea,  was  the  wilder- 
ness of  Arabia  Deserta. 

CHAPTER    VII. 

Ver.  1-27.  Lamentation  over  the  Coming  Ruin  of 
IsuAEi,;  THE  Penitent  Reformation  of  a  RiAinant; 
TUK  Chain  Symbolizing  the  Captivity.  3.  An  end, 
the  end— The  indefinite  "on"  expresses  the  general  fact 
of  God  bringing  His  long-sufl'ering  towards  the  whole  of 
Judea  to  an  end ;  "the,"  following,  marks  it  as  more  defi- 
nitely fixed  (Amos  8.2).  4.  thine  abominations— the 
punishmentofthineaborainatlons.  shall  be  in  the  midst 
of  thee— shall  be  manifest  to  all.  They  and  thou  shall 
recognize  the  fact  of  thine  abominations  by  thy  punish- 
ment which  shall  everywhere  befall  thee,  and  that  mani- 
festly. 5.  An  evil,  an  only  evil— A  peculiar  calamity 
Bucli  as  was  never  before;  unparalleled.  The  abruptness 
of  the  style  and  the  repetitions  express  the  agitation  of 
the  prophet's   mind  in  foreseeing  these  calamities.    6. 


tvatcheth  for  thee  — Rather,  "  waketh  for  thee."  It 
awakes  up  from  its  past  slumber  against  thee  (Psalm  78. 
6-3,  66).  7.  The  morning— So  Chaldean  and  Syriac  versions 
(cf.  Joel  2.  2).  Ezekiel  wishes  to  awaken  them  from  their 
lethargy,  whereby  they  were  promising  to  themselves  an 
uninterrupted  night  (1  Thessalonians  5.  5-7),  as  if  they  were 
never  to  be  called  to  account.  [Calvin.]  The  expression, 
"morning,"  refers  to  the  fact  that  this  was  the  usual  time 
for  magistrates  giving  sentence  against  offenders  (cf.  v. 
10,  below;  Psalm  101.8;  Jeremiah  21.12).  Gesenius,  less 
probably,  translates,  "the  order  of  fate;"  thy  turn  to  be 
punished,  not  the  sounding  again— not  an  empty  echo, 
such  as  is  produced  by  the  reverberation  of  sounds  in 
"  the  mountains,"  but  a  real  cry  of  tumult  is  coming. 
[Calvin.]  Perhaps  it  alludes  to  the  joyous  cries  of  the 
grape-gatherers  at  vintage  on  the  hills  [Grotixis],  or  of 
the  idolaters  in  their  dances  on  their  festivals  in  honour 
of  their  false  gods.  [Tibinus.J  Havernick  translates, 
"  no  brightness."  8,  9.  Repetition  of  v.  3,  4;  sadly  expres- 
sive of  accumulated  woes  by  the  monotonous  sameness. 
10.  rod  .  .  .  blossomed, pride  .  .  .  budded — the  "rod"  la 
the  Chaldean  Nebuchadnezzar,  the  instrument  of  God's 
vengeance  (Isaiah  10.5;  Jeremiah  51.  20).  The  rod  sprout- 
ing (as  the  word  ought  to  be  translated),  &c..  Implies  that 
God  does  not  move  precipitately,  but  in  successive  steps. 
He  as  it  were  has  planted  the  ministers  of  His  vengeance, 
and  leaves  them  to  grow  till  all  is  ripe  for  executing  His 
purpose,  "Pride"  refers  to  the  Insolence  of  the  Baby- 
lonian conqueror  (Jeremiah  50.31,32).  The  parallelism 
("pride"  answering  to  "rod")  opposes  Jerome's  view, 
that  "  pride"  refers  to  the  Jews  who  despised  God's  threats 
(also  Calvin's,  "  though  the  rod  grew  in  Chaldea,  the  root 
was  with  the  Jews").  The  "  rod"  cannot  refer,  as  Grotius 
thought,  to  the  tribe  of  Judah,  for  it  evidently  refers  to 
the  "smiteth"  (v.  9)  as  the  instrument  of  smiting.  11. 
Violence,  i.  e.,  the  violent  foe,  w  risen  up  as  a  rod  of,  i.  e., 
to  punish  the  Jews'  wickedness  (Zechariah  5. 8).  theirs — 
their  possessions,  or  all  that  belongs  to  them,  whether 
children  or  goods.  Grotius  translates,  from  a  differ- 
ent Hebrew  root,  "their  nobles,"  lit.,  their  tumultuous 
trains  {Margin)  which  usually  escorted  the  nobles. 
Thus  "nobles"  will  form  a  contrast  to  the  general 
"multitude."  neither  .  .  .  -walling — (Jeremiah  16.4-7; 
2.5.33.)  Gesenius  translates,  "nor  shall  there  be  left 
any  beauty  among  them."  English  Version  is  supported 
by  the  old  Jewish  Interpreters.  So  general  shall  be  tho 
slaughter,  none  shall  be  left  to  mourn  the  dead.  13.  let 
not  .  .  .  buyer  rejoice— because  he  has  bought  an  estate 
at  a  bargain  price,  nor  ,  .  .  seller  mourn — because  he 
has  had  to  sell  his  land  at  a  sacrifice  through  poverty. 
The  Chaldeans  will  be  masters  of  the  land,  so  that  neither 
shall  the  buyer  have  any  good  of  his  purchase,  nor  tho 
seller  any  loss  ;  nor  shall  the  latter  (v.  13)  return  to  his  in- 
heritance at  the  jubilee  year  (see  Leviticus  25. 13).  Spirit- 
ually this  holds  good  now,  seeing  that  "  the  time  is  short," 
"  they  that  rejoice  should  be  as  though  they  rejoiced  not, 
and  they  that  buy  as  though  they  possessed  not:"  Saint 
Paul  (1  Corinthians  7.  30)  seems  to  allude  to  Ezekiel  here. 
Jeremiah  32. 15,  37,  43,  seems  to  contradict  Ezekiel  here. 
But  Ezekiel  is  speaking  of  the  parents,  and  of  the  pres- 
ent; Jeremiah,  of  the  children,  and  of  the  future.  Jere- 
miah is  addressing  believers,  that  they  should  hope  for  a 
restoration;  Ezekiel,  the  reprobate,  who  were  excluded 
from  hope  of  deliverance.  13.  although  they  were  yet 
alive— although  they  should  live  to  the  year  of  jubilee. 
multitude  thereof— viz.,  of  the  Jews,  -which  shall  not 
return- answering  to  "  the  seller  shall  not  return;"  not 
only  he,  but  the  whole  multitude,  shall  not  return.  Calvin 
omits  is  and  which:  "  the  vision  touching  the  whole  mul- 
titude shall  not  return"  void  (Isaiah  55. 11).  neither  shall 
any  strengthen  himself  in  the  Iniquity  of  his  life— no 
hardening  of  one's  self  in  iniquity  will  avail  against  God's 
threat  of  punishment.  Fairbaibn  translates,  "  no  one  by 
his  Iniquity  shall  invigorate  his  life;"  referring  to  tho 
Jubilee,  which  was  regarded  as  a  revivification  of  the 
whole  commonwealth,  when,  its  disorders  being  recti- 
fied, the  body  politic  sprang  up  again  into  renewed  life. 
What  God  thus  provided  for  by  the  institution  of  the 

573 


r/te  Bepcnlance  of  the  Escaped. 


EZEKIEL  VIII. 


The  Idolatries  Practised  in  Jerusalem. 


jubilee,  and  which  is  now  to  cease  through  the  nation's 
iniquity,  let  none  think  to  bring  about  by  his  iniquity. 
14.  they  have  blown— rather,  "  Blow  the  trumpet,"  or, 
"  liet  them  blow  the  trumpet"  to  collect  soldiers  as  they 
will,  "  to  make  all  ready"  for  encountering  the  foe,  it  will 
be  of  no  avail:  none  will  have  the  courage  to  go  to  the 
battle  (cf.  Jeremiah  6.  1).  [Calvin.]  15.  No  security 
should  anywhere  be  found  (Deuteronomy  32.  2.5).  Fulfilled 
(I lamentations  I.  20);  also  at  the  Roman  invasion  (Mat- 
thew 2i.  16-18).  16.  (Ch.  6.  6.)  like  rtoves— which,  though 
usually  frequenting  the  valleys,  mount  up  to  the  moun- 
tains when  fearing  the  bird-catcher  (Psalm  11.  1).  So 
Israel,  once  dwelling  in  his  peaceful  valleys,  shall  flee 
from  the  foe  to  the  mountains,  which,  as  being  the  scene 
of  Ills  idolatries,  were  justly  to  be  made  the  scene  of  his 
flight  and  shame.  The  plaintive  note  of  the  dove  (Isaiah 
59.  11)  represents  the  mournful  repentance  of  Israel  here- 
after (Zeohariah  12.  10-12).  17.  sliall  be  weaU  as  water— 
lit.,  shall  go  (as)  rr«<ers  ,•  incapable  of  resistance  (Joshua  7. 
5;  Psalm  22.  14;  Isaiah  13.7).  18.  cover  tliem— as  a  gar- 
ment, baldness- a  sign  of  mourning  (Isaiah  3.  24;  Jere- 
miah 4S.  37 ;  Micah  1.  16).  19.  cast .  ,  .  silver  in  .  . .  streets 
—just  retribution;  they  had  abused  their  silver  and  gold 
by  converting  them  into  idols,  "the  stumbling-block  of 
their  iniquity"  (ch.  14.3,  4,  i.  e.,  an  occasion  of  sinning); 
so  tliese  silver  and  gold  idols,  so  far  from  "  being  able  to 
deliver  them  in  the  day  of  the  Lord's  wrath"  (see  Prov- 
erbs 11.  4),  shall,  in  despair,  be  cast  by  them  into  the 
streets  as  a  prey  to  the  foe,  by  whom  they  shall  be  "  re- 
moved" (Grotitts  translates  as  Margin,  "shall  be  de- 
spised as  an  unclean  thing") ;  or  rather,  as  suits  the  paral- 
lelism, "shall  be  put  away  from  them"  by  the  Jews. 
[Calvin.]  "  They  (the  silver  and  gold)  shall  not  satisfy 
tlieir  souls,"  i.  e.,  tlieir  cravings  of  appetite  and  other 
needs.  30.  beauty  of  bis  ornament — the  temple  of  Je- 
hovah, the  especial  glory  of  the  Jews,  as  a  bride  glories  in 
her  ornaments  (the  very  imagery  used  by  God  as  to  the 
temple,  ch.  16. 10,  11).  Cf.  ch.  24.  21:  "My  sanctuary,  the 
excellency  of  your  strength,  the  desire  of  5'our  eyes." 
images  .  .  .  iUereln— viz.,  in  the  temple  (ch.  8.  3-17).  set 
It  far  from  tliem— God  had  "set"  the  temple  (their 
"  beauty  of  ornament")  "  for  His  majesty ;"  but  they  had 
setup  "abominations  therein;"  therefore  God.in  just  re- 
tribution, "set  it  far  from  them,"  (i.  e.,  removed  them  far 
from  it,  or  took  it  away  from  them.  [Vatablus.J  Margin 
translates,  "Made  it  unto  them  an  unclean  thing"  (cf.  Mar- 
gin onv.  19,  "removed");  what  I  designed  for  their  glory 
they  turned  to  their  shame,  therefore  I  will  make  it  turn 
to  their  ignominy  and  ruin.  31.  strangers — barbarous 
and  savage  nations.  33.  pollute  my  secret  place— just 
retribuUon  for  the  Jews'  pollution  of  the  temple.  "Rob- 
bers shall  enter  and  defile"  the  holy  of  holies,  the  place  of 
God's  manifested  presence,  entrance  Into  which  was  de- 
nied even  to  the  Levites  and  priests,  and  was  permitted 
to  the  high  priest  only  once  a  year  on  the  great  day  of 
atonement.  33.  clialn— symbol  of  the  captivity  (cf.  Jere- 
miah 27.  2).  As  they  enchained  the  land  with  violence, 
BO  they  shall  be  chained  themselves.  It  was  customary 
to  lead  away  captives  in  a  row  with  a  chain  passed  from 
the  neck  of  one  to  the  other.  Therefore  translate  as  the 
^  Hebreiv  requires,  "i/ie  chain,"  viz.,  that  usually  employed 
on  such  occasions.  Calvin  explains  it,  that  the  Jews 
should  bo  dragged,  whether  they  would  or  no,  before 
God's  tribunal  to  be  tried  as  culprits  in  chains.  The  next 
words  favour  this:  "bloody  crimes,"  rather,  "judgment 
of  bloods,"  i.  e.,  with  blood-sheddings  deserving  the  ex- 
treme judicial  penalty.  Cf.  Jeremiah  51.  9 :  "Tier  judg- 
ment reacheth  unto  heaven."  34.  -worst  of  .  .  .  Iieatlien 
—lit.,  wicked  of  the  nations;  the  giving  up  of  Israel  to  their 
power  will  convince  the  Jews  that  this  is  a  final  over- 
throw, pomp  of .  .  .  strong— the  pride  wherewith  men 
"stift'of  forehead"  despise  the  prophet,  lioly  places— 
the  sacred  compartments  of  the  temple  (Psalm  G8.  35 ; 
Jeremiah  51.  51).  [Calvin.]  God  calls  it  "their  holy 
places,"  because  they  had  so  defiled  it  that  He  regarded 
it  no  longer  as  His.  However,  as  the  defilement  of  the 
temple  has  already  been  mentioned  (v.  20,  22),  and  "their 
•lacred  places"  are  introduced  as  a  new  subject,  it  seems 
674 


better  to  understand  this  of  the  places  dedicated  to  their 
idols.  As  they  defiled  God's  sanctuary.  He  will  defile 
their  self-constituted  "sacred  places."  35.  peace,  and 
.  .  .  none  -(1  Thessalonians  5.  3.)  36.  Migcbicf  upon  . .  . 
HilscUief— (Deuteronomy  32.  23;  Jeremiah  4.  20.)  This  is 
said,  because  the  Jews  were  apt  to  fancy  at  every  abate- 
ment of  suffering,  that  their  calanrities  were  about  to 
cease ;  but  God  will  accumulate  woe  on  Avoe.  rumour — 
of  the  advance  of  the  foe,  and  of  his  cruelty  (Mattliew  24. 
6).  seeU  a  vision— to  find  some  way  of  escape  from  their 
difficulties  (Isaiah  26.9).  So  Zedekiah  consulted  Jeremiah 
(Jeremiah  37.  17;  38.  14).  law  sball  perisU— fulfilled  (ch. 
20.1,  3;  Psalm  74.9;  Lamentations  2.9;  cf.  Amos  8.11). 
God  will  thus  set  aside  the  idle  boast,  "The  law  shall  not 
perish  from  the  priest"  (Jeremiah  18. 18).  ancients— the 
ecclesiastical  rulers  of  the  people.  3T.  people  of.  . .  land 
the  general  multitude,  as  distinguished  from  the  "  king" 
and  the  "prince."  The  consternation  shall  pervade  all 
ranks.  The  king,  whose  duty  it  was  to  animate  others, 
and  find  a  remedy  for  existing  evils,  shall  himself  be  in 
the  utmost  anxiety;  a  mark  of  the  desperate  state  of 
affairs,  clotbed  witU  desolation— Clothing  is  designed 
to  keep  off  shame;  but  in  this  case  shame  shall  be  the 
clothing,  after,  .  ,  >vay— because  of  their  wicked  ways. 
Acsevts— lit.,  judgments,  i.  e.,  what  just  judgment  awards  to 
them ;  used  to  imply  the  exact  correspondence  of  God's 
judgment  with  the  judicial  penalties  they  had  incurred: 
they  oppressed  the  poor,  and  deprived  them  of  liberty; 
therefore  they  shall  be  oppressed,  and  lose  their  own 
liberty. 

CHAPTER  VIII. 
Ver.  1-18.  This  eighth  chapter  begins  a  new  stage  of 
Ezekiel's  prophecies,  and  continues  to  the  end  of  the 
eleventli  chapter.  The  connected  visions  from  ch.  3. 12  to 
the  end  of  cli.  7.  comprehended  Judah  and  Israel ;  but  the 
visions  (ch.  8.-11.)  refer  immediately  to  Jerusalem  and  the 
remnant  of  Judah  under  Zedekiah,  as  distinguished  from 
the  Babylonian  exiles.  1.  sixtli  year — viz.,  of  the  captiv- 
ity of  Jehoiachin,  as  in  ch.  1.  2,  the  "fifth  year"  is  speci- 
fied. The  lying  on  his  sides  390  and  40  days  (ch.  4.  5,  6)  had 
by  this  time  been  completed,  at  least  in  vision.  That  event 
was  naturally,  a  memorable  epoch  to  the  exiles;  and  the 
computation  of  years  from  it  was  to  humble  the  Jews,  as 
well  as  to  i-how  their  perversity  in  not  having  repented, 
thougli  so  long  and  severely  chastised,  ciders— viz.,  those 
carried  away  with  Jehoiachin,  and  now  at  the  Chebar. 
sat  before  me— to  hear  the  word  of  God  fronr  me,  in  the 
absence  of  the  temple  and  other  public  places  of  sabbath 
worship,  during  the  exile  (ch.  33, 30,  31).  It  was  so  ordered 
they  were  present  at  the  giving  of  the  prophecy,  and  so 
left  without  excuse.  Iiand  of.  , .  Lord  .  .  .  fell ,  .  .  upon 
me— God's  mighty  operation/eii,  like  a  thunderbolt,  upon 
me  (in  ch.  1.3,  it  is  less  forcible,  "was  upon  him");  what- 
ever, therefore,  he  is  to  utter  is  not  his  own,  for  he  has  put 
off  the  mere  man,  whilst  the  power  of  God  reigns  in  him. 
[Calvin.]  3.  likeness- understand,  "  of  a  man,"  i.  e.,  of 
Messiah,  the  Angel  of  the  covenant,  in  the  person  of  whom 
alone  God  manifests  Himself  (ch.  1.  20;  John  1.18).  The 
"fire,"  from  "His  loins  downward,"  betokens  the  ven- 
geance of  God  kindled  against  the  wicked  Jews,  whilst 
seai'ching  and  purifying  the  remnant  to  be  spared.  The 
"brightness"  "upward"  betokens  His  unapproachable 
majesty  (1  Timothy  6. 16).  For  Hebrew,  "  eesh,"  fire,  LXX., 
&c.,  read  "ish,"  a  man.  colour  of  amber— the  glitter  of 
chasmal  [Faikbairn]  (JS'ote,  ch.  1.  4,  "polished  brass").  3. 
Instead  of  prompting  him  to  address  directly  the  elders  be- 
fore him,  the  Spirit  carried  him  away  in  vision  (not  in  per- 
son bodily)  to  the  temple  at  Jerusalem;  he  proceeds  to 
report  to  them  what  he  witnessed:  his  message  thus  falls 
into  two  parts:  (1.)  The  abominations  reported  in  ch.  8. 
(2.)  The  dealings  of  judgment  and  mercy  to  be  adopted 
towards  the  impenitent  and  penitent  Israelites  respect- 
ively (ch,  9.-11).  The  exiles  looked  hopefully  towards  Je- 
rusalem, and,  so  far  from  believing  things  there  to  be  on 
the  verge  of  ruin,  expected  a  return  in  peace;  whilst  those 
left  in  Jerusalem  eyed  the  exiles  with  contempt,  as  if  cast 
away  from  the  Lord,  whereas  they  themselves  were  noar 


The  Image  of  Jealousy. 


EZEKIEL  VIII. 


Tammuz  and  Sun-woTshippert, 


God  and  ensured  In  the  possessions  of  the  land  (ch.  11. 15). 
Hence  the  vision  here  of  what  affected  those  in  Jerusalem 
Immediately  was  a  seasonable  communication  to  tlie  ex- 
iles away  from  it.  door  of  .  .  .  Inner  gate— facing  the 
north,  the  direction  in  wliich  he  came  from  Chebar,  called 
the  "altar-gate"  (v.  5);  it  opened  into  the  inner  court, 
wherein  stood  the  altar  of  burnt  offering;  the  inner  court 
(1  Kings  G. 30)  was  that  of  the  priests;  the  outer  court  (cii. 
10. 5),  that  of  the  people,  where  tliey  assembled,  seat — the 
pedestal  of  the  image.  Image  of  jealousy  — Astarte,  or 
Aslieera  (as  the  Hebrew  for  "  grove"  ought  to  be  translated, 
2  Kings  21.3,  7;  23.4,7),  set  up  by  Manasseh  as  a  rival  to 
Jehovah  in  His  temple,  and  arresting  the  attention  of  all 
worshippers  as  tliey  entered;  it  was  the  Syrian  Venus, 
worshipped  with  licentious  rites;  the  "quffu  of  heaven," 
wife  of  Phoenician  Baal.  Havernick;  thinks  all  the  scenes 
of  idolatry  in  the  chapter  are  successive  portions  of  the 
festival  held  in  honour  of  Tammuz  or  Adonis  (v.  14).  Prob- 
ably, howevef,  the  scenes  are  separate  proofs  of  Jewisli 
idolatry,  i-athcr  than  restricted  to  one  idol,  provoketli 
to  jealousy  —  calleth  for  a  visitation  in  wrath  of  the 
"jealous  God,"  who  will  not  give  His  honour  to  anotlier 
(cf.  tlie  second  commandment,  Exodus  20. 5).  Jerome  re- 
fers tliis  verse  to  a  statue  of  Baal,  which  Josiah  had  over- 
thrown, and  his  successors  had  replaced.  4.  The  She- 
kinah  cloud  of  Jehovah's  glory,  notwithstanding  the 
provocation  of  the  idol,  still  remains  in  the  temple,  like 
that  Ezekiel  saw  "in  the  plain"  (ch.  3.22,  23);  not  till  ch. 
10. 4, 18  did  it  leave  the  temple  at  Jerusalem;  showing  the 
long-suffering  of  God,  which  ought  to  move  the  Jews  to 
repentance.  5.  gate  of .  .  .  altar— the  principal  avenue 
to  the  altar  of  burnt  offering;  as  to  the  northern  position, 
see  2  Kings  16.  14.  Ahaz  had  removed  the  brazen  altar 
from  the  front  of  tlie  Lord's  house  to  the  north  of  the  altar 
whicli  ho  liad  himself  erected.  Tlie  locality  of  the  idol 
enliances  the  heinousness  of  the  sin,  before  God's  own 
altav  G.  that  I  slioulcl  {be  compelled  by  their  sin  to)  go  far 
oflTfioiu  my  sanctuary— (Ch.  10.18);  the  sure  precursor 
of  its  destruction.  7.  door  of  the  court— i.  e.,  of  the  inner 
court  (v.  3) ;  the  court  of  the  priests  and  Levites,  into  which 
now  others  were  admitted  in  violation  of  the  law.  [Gro- 
Tlus.J  liole  In  .  .  .  -wall — i.e.,  an  aperture  or  window  in 
the  wall  of  tlie  priests'  chambers,  through  whicli  he  could 
see  into  tlie  various  apartments,  wherein  was  the  idola- 
trous shrine.  8.  dig — for  it  had  been  blocked  up  during 
Josiah's  reformation.  Or  rather,  the  vision  is  not  of  an 
actual  scene,  but  an  ideal  pictorial  representation  of  the 
Egyptian  idolatries  into  which  the  covenant-people  had 
relapsed,  practising  them  in  secret  places  where  they 
shrank  from  the  light  of  day  [Fairbakin]  (John  3.  20). 
Butcf.  as  to  the  literal  introduction  of  idolatries  into  tlie 
temple,  ch.  5.  11;  Jeremiah  7.  30;  32.  34.  10.  creeping 
tilings  .  .  .  Tjeasts— woi-shipped  in  Egypt;  still  found  por- 
trayed on  their  chamber  walls ;  so  among  the  troglodytte. 
round  about — on  every  side  they  surrounded  themselves 
witli  incentives  to  superstition.  11.  seventy  men— the 
seventy  members  composing  the  Sanliedrira,  or  great 
council  of  the  nation,  the  origination  of  whicli  we  And  in 
the  seventy  elders,  representatives  of  tlie  congregation, 
who  went  up  with  Closes  to  the  mount  to  behold  the  glory 
of  Jehovah,  and  to  witness  the  secret  transactions  relat- 
ing to  the  establishment  of  the  covenant;  also,  in  the 
seventy  elders  appointed  to  share  the  burden  of  the  people 
With  Moses.  How  awfully  it  aggravates  the  national  sin, 
that  the  seventy,  once  admitted  to  the  Lord's  secret  coun- 
cil (Psalm  25. 14),  should  now,  "in  the  dark,"  enter  "the 
secret"  of  the  wicked  (Genesis  49.  6),  those  judicially  bound 
to  suppress  Idolatry  being  the  ringleaders  of  it!  Jaa- 
Eanlalx- perhaps  chief  of  the  seventy:  son  of  Shaphan, 
the  scribe  who  read  to  Josiah  the  book  of  the  law;  the 
spiritual  privileges  of  the  son  (2  Kings  22. 10-14)  increased 
his  guilt.  The  very  name  means,  "Jehovah  hears,"  giv- 
ing the  lie  to  the  unbelief  which  virtually  said  (ch.  9.9), 
"The  Lord  seeth  us  not,"  &c.  (cf.  Psalm  10. 11,  14;  50.  21;  94. 
7,  9).  Tlio  oflferlng  of  Incense  belonged  not  to  the  elders, 
but  to  the  priests;  this  usurpation  added  to  the  guilt  of 
the  former,  cloud  of  Incense  — they  spared  no  expense 
tor  their  idols.   Oh  tliat  there  were  the  same  liberality  in 


the  cause  of  God !     13.  every  man  In  .  .  .  chambers  at 

.  .  .  imagery— the  elders  ("ancients")  are  here  the  repre- 
sentatives of  the  people,  rather  than  to  be  regarded  lit- 
erally. Mostly,  the  leaders  of  heathen  superstitions 
laughed  at  them  secretly,  whilst  publicly  professing  them 
in  order  to  keep  the  people  in  subjection.  Here  what  is 
meant  is,  that  the  people  generally  addicted  themselves 
to  secret  idolatry,  led  on  by  their  elders;  there  is  no 
doubt,  also,  allusion  to  the  mysteries,  as  in  the  worship 
of  Isis  in  Egypt,  the  El^isinian  in  Greece,  &c.,  to  which 
tlie  initiated  alone  were  admitted.  "The  chambers  of 
imagery"  are  their  own  perverse  imaginations,  answering 
to  the  priests'  chambers  in  the  vision,  whereon  the  pic- 
tures were  portrayed  (v.  10.)  Lord  . .  .  forsaken  .  .  .  earth 
— they  infer  this  because  God  has  left  them  to  their  mis- 
eries, without  succouring  them,  so  that  they  seek  help 
from  other  gods.  Instead  of  repenting,  as  they  ought, 
they  bite  the  curb.  [Calvin.]  14.  From  the  secret 
abominations  of  the  chambers  of  imagery,  the  prophet's 
eye  is  turned  to  the  ow^e?- court  at  the  north  door;  within 
the  outer  court  women  were  not  admitted,  but  only  to  the 
door,  sat— the  attitude  of  mourners  (Job  2.  13;  Isaiah  3. 
26).  Tammuz— from  a  Hebrew  root,  "  to  melt  down."  In- 
stead of  weeping  for  the  national  sins,  they  wept  for  the 
idol.  Tammuz  (the  Syrian  for  Adonis),  the  paramour  of 
Venus,  and  of  the  same  name  as  the  river  flowing  from 
Lebanon ;  killed  by  a  wild  boar,  and,  according  to  the  fable, 
permitted  to  spend  half  the  year  on  earth,  and  obliged  to 
spend  the  other  half  in  tlie  lower  world.  An  annual 
feast  was  celebrated  to  him  in  June  (lience  called  Tam- 
muz in  the  Jewish  calendar)  at  Byblos,  when  the  Syrian 
women,  in  wild  grief,  toi'e  off  their  hair  and  yielded  their 
persons  to  prostitution,  consecrating  the  hire  of  their  in- 
famy to  Venus;  next  followed  days  of  rejoicing  for  his 
return  to  the  earth ;  the  former  feast  being  called  "  the 
disappearance  of  Adonis,"  the  latter,  "the  finding  of 
Adonis."  This  Phoenician  feast  answered  to  the  similar 
Egyptian  one  in  honour  of  Osiris.  The  idea  thus  fabled 
was  that  of  the  waters  of  the  river  and  the  beauties  of 
spring  destroyed  by  tlie  summer  heat.  Or  else,  the  eaith 
being  clothed  with  beauty,  during  tlie  half  year  when  the 
sun  is  in  the  upper  hemisphere,  and  losing  it  when  he  de- 
parts to  the  lower.  The  name  Adonis  is  not  here  used,  as 
Adon  is  the  appropriated  title  of  Jehovah.  13, 16.  The 
next  are  "greater  abominations,"  not  in  respect  to  the 
idolatry,  but  in  respect  to  the  place  and  persons  commit- 
ting it.  In  "the  inner  court,"  immediately  before  the 
door  of  the  temple  of  Jehovah,  between  the  porch  and  the 
altar,  where  the  priests  advanced  only  on  extraordinary 
occasions  (Joel  2. 17),  twenty-five  men  (the  leaders  of  the 
twenty-four  courses  or  orders  of  the  priests,  1  Chronicles 
21.  IS,  19,  with  the  high  priest,  "  the  princes  of  the  sanctu- 
ary," Isaiah  43.  28),  representing  the  whole  priesthood,  as 
the  seventy  elders  i-epresented  the  people,  stood  with  theit 
backs  turned  on  the  temple,  and  their  faces  towards  the 
east,  making  obeisance  to  the  rising  sun  (contrast  ]  Kings 
8.  44.)  Sun-worship  came  from  the  Persians,  who  made 
the  sun  the  eye  of  their  god  Ormuzd.  It  existed  as  early 
as  Job  (Job  31.  26;  cf.  Deuteronomy  4.  19).  Josiah  could 
only  suspend  it  for  the  time  of  his  reign  (2  Kings  23. 5, 11); 
it  revived  under  his  successors,  ^vorshlpped— in  the 
Hebrew  a  corrupt  form  is  used  to  express  Ezekiel's  sense 
of  the  foul  corruption  of  such  worship.  17.  put  ,  .  . 
branch  to  .  .  .  nose— proverbial,  for  "  they  turn  up  the 
nose  in  scorn,"  expressing  tlieir  insolent  security.  [LXX.] 
Not  content  with  outraging  "with  their  violence"  the 
second  table  of  tlic  law,  viz.,  that  of  duty  towards  one's 
neighbour,  "  tliey  have  returned"  (t.  e.,  they  turn  back 
afresh)  to  provoke  me  by  violations  of  the  first  table. 
[Calvin.]  Rather,  they  held  up  a  branch  or  bundle  of 
tamarisk  (called  barsom)  to  their  nose  at  daybreak,  whilst 
singing  hymns  to  tlie  rising  sun.  [Strabo,  1.  15,  p.  733.] 
Sacred  trees  were  frequent  symbols  in  idol-worship. 
Calvin  translates,  "to  their  own  ruin,"  lit.,  "to  their 
nose,"  i.  e.,  with  the  effect  of  rousing  my  anger  (of 
which  the  Hebrew  is  "nose")  to  their  ruin.  18.  tliongh 
they  cry  .  .  .  yet  will  I  not  hear— (Proverbs  1.  28 ;  Ish- 
iah  1. 15.) 

ST-") 


The  Sealing  of  the  Faithful, 


EZEKIEL  IX,  X. 


and  the  Destruction  of  the  EeaU 


CHAPTER  IX. 

Ver.  1-11.  Continuation  of  the  pkeceding  Vision: 
The  Sealing  of  the  Faithful.  1.  cried— contrasted 
with  their  "cry"  for  mercy  (ch.  8. 18)  is  the  "cry"  here  for 
vengeance,  showing  how  vain  was  the  former,  tliem 
that  have  charge — lit.,  officers ;  so  officers  (Isaiah  60.  17), 
having  tlie  city  in  charge,  not  to  gnard,  but  to  punish  it. 
The  angels  who  as  "watchers"  fulfil  God's  judgments 
(Daniel  4.  13, 17,  23 ;  10.  20,  21) ;  tbe  "  princes"  (Jeremiah  39. 
3)  of  Nebuchadnezzar's  army  were  under  their  guidance. 
■  draiv  neai' — in  tlie  Hebrew  intensive,  "to  draw  near 
quickly."  3.  clothed  with  linen— (Daniel  10.  5;  12.  6,  7.) 
His  clotliing  marked  his  ofllce  as  distinct  from  that  of  the 
six  officers  of  vengeance ;  "  linen"  characterized  the  high 
priest  (Leviticus  16.  4);  emblematic  of  purity.  The  same 
garment  is  assigned  to  the  angel  of  the  Lord  (for  which 
Micliael  is  but  anotlier  name)  in  the  contemporary 
propliet  Daniel  (Daniel  10. 5 ;  12. 6,  7.)  Therefore  the  Inter- 
cessory High  Priest  in  heaven  must  be  meant  (Zechariah 
1. 12).  The  six  with  Him  are  His  subordinates;  therefore 
He  is  said  to  be  "among  them,"  lit.,  "in  the  midst  of 
them,"  as  their  recognized  Lord  (Hebrews  1. 6).  He  appears 
as  a  "man,"  implying  His  incarnation;  as  "one"  (cf.  1 
Timothy  2.  5).  Salvation  is  peculiarly  assigned  to  Him, 
and  so  He  bears  the  "inkhorn"  in  order  to  "mark"  His 
elect  (r.  4;  cf.  Exodus  12.  7;  Revelation  7.  3;  9.  4;  13. 16, 17; 
20.  4),  and  to  write  their  names  in  His  book  of  life  (Reve- 
lation 13.  8).  As  Oriental  scribes  suspend  their  inkhorn 
at  tlieir  side  in  the  present  day,  and  as  a  "scribe  of  the 
host  is  found  in  Assyrian  inscriptions  accompanying  the 
host"  to  number  the  heads  of  the  slain,  so  He  stands  ready 
for  the  work  before  Him.  "The  higher  gate"  was  prob- 
ably where  now  tlie  gate  of  Damascus  is.  The  six  with 
Him  make  up  the  sacred  and  perfect  number,  seven  (Zech- 
ariah 3.  9;  Revelation  5.6).  The  executors  of  judgment 
on  the  wicked,  in  Scripture  teaching,  are  good,  not  bad, 
angels;  tlie  bad  have  permitted  to  them  the  trial  of  the 
pious  (Job  1.  12;  2  Corinthians  12.  7).  The  judgment  is  exe- 
cuted by  Him  (ch.  10.  2,  7;  John  5.  22,  27)  through  the  six 
(Matthew  13.  41 ;  25.  31) ;  so  beautifully  does  the  Old  Testa- 
ment harmonize  witV  the  New  Testament.  The  seven 
come  "from  the  way  of  the  north;"  for  it  was  there  the 
idolatries  were  seen,  and  from  the  same  quarter. must 
proceed  tlie  judgment  (Babylon  lying  north-east  of  Judea). 
So  Mattliew  24. 28.  stood— the  attitude  of  wai  ting  reverently 
for  Jehovah's  commands,  hrazen  altar— the  altar  of 
burnt  offerings,  not  the  altar  of  incense,  which  was  of 
gold.  Tliey  "stood"  there  to  imply  reverent  obedience; 
for  there  God  gave  His  answers  to  prayer  [Calvin];  also 
as  being  about  to  slay  victims  to  God's  justice,  they  stand 
where  sacrifices  are  usually  slain  [Geotius]  (ch.  39.  17; 
Isaiah  34. 6 ;  Jeremiah  12.  3 ;  46. 10).  3.  glory  of  ,  .  .  God— 
which  had  heretofore,  as  a  bright  cloud,  rested  on  the 
mercy-seat  between  the  cherubim  In  the  holy  of  holies  (2 
Samuel  0.  2;  Psalm  80.  1) ;  its  departure  was  the  presage  of 
tlie  temple  being  given  up  to  ruin;  its  going  from  the 
inner  sanctuary  to  the  threshold  without,  towards  the 
ofllfcers  standing  at  the  altar  outside,  was  in  order  to  give 
them  the  commission  of  vengeance.  ■*.  midst  of  .  .  .  city 
.  .  .  midst  of  Jerusalem  — This  twofold  designation 
marks  more  emphatically  the  scene  of  the  Divine  judg- 
ments, a  marlt— Zi(.,  the  Hebrew  letter  Tav,  the  last  in 
the  alpnabet,  used  as  a  mark  (Job  31.  35,  Margin,  "my 
sign");  lit.,  Tau;  originally  written  in  the  form  of  a  cross, 
which  Tertullian  explains  as  referring  to  the  badge 
and  oMy  means  of  salvation,  the  cross  of  Christ.  But 
nowhere  in  Scripture  are  the  words  which  are  now  em- 
ployed as  names  of  letters  used  to  denote  the  letters 
themselves  or  their  figures.  ["Vitringa.]  The  noun  here 
is  cognate  to  the  verb,  "mark  a  markJ"  So  in  Revelation 
7. 3  no  particular  mark  Is  specified.  We  seal  what  we  wish 
to  guard  securely.  When  all  things  else  on  earth  are  con- 
founded, God  will  secure  His  people  from  the  common 
ruin.  God  gives  W\e  first  charge  as  to  their  safety  before 
He  orders  the  punishment  of  the  rest  (Psalm  31. 20 ;  Isaiah 
26. 20, 21).  So  in  the  case  of  Lot  and  Sodom  (Genesis  19. 22) ; 
Rlso  the  Egyptian  flrst-born  were  not  slain  till  Israel  had 
576 


time  to  sprinkle  the  blood-mark,  ensuring  their  safety 
(cf.  Revelation  7.3;  Amos  9.9).  So  the  early  Christians 
had  Pella  provided  as  a  refuge  for  them,  before  the  de« 
struction  of  Jerusalem,  upon  the  foreheads— the  most 
conspicuous  part  of  the  person,  to  imply  how  that  their 
safety  would  be  manifested  to  all  (cf.  Jeremiah  15. 11;  39. 
11-18).  It  was  customary  thus  to  mark  worshippers  (Reve- 
lation 13. 16;  14. 1,  9)  and  servants.  So  the  Church  of  Eng- 
land marks  the  forehead  with  the  sign  of  the  cross  in  bap' 
tizing.  At  the  exodus  the  mark  was  on  the  houses,  fol 
then  it  was  families;  here,  it  is  on  the  foreheads,  for  it  i& 
individuals  whose  safety  is  guaranteed,  sigh  and  .  .  . 
cry  — similarly-sounding  verbs  in  Hebrew,  us  in  English 
Versio7i,  expressing  the  prolonged  sound  of  their  grief. 
"Sigh"  implies  their  inward  grief  ("groanings  which  can- 
not be  uttered,"  Romans  8. 26);  "  cry,"  the  outward  expres- 
sion of  it.  So  Lot  (2  Peter  2.  7,  8).  Tenderness  should 
characterize  the  man  of  God,  not  harsh  sternness  in  op- 
posing the  ungodly  (Psalm  119.  53, 136;  Jeremiah  13. 17;  2 
Corinthians  12.  21) ;  at  the  same  time  zeal  for  the  honour 
of  God  (Psalm  69.  9, 10 ;  1  John  5. 19).  5.  tlie  others— the 
six  officers  of  judgment  (u.  2).  6.  come  not  near  any  .  .  . 
upon  whom  .  .  .  mark — (Revelation  9. 4.)  It  may  be  ob- 
jected that  Daniel,  Jeremiah,  and  others  were  carried 
away,  whereas  many  of  the  vilest  were  left  in  the  land. 
But  God  does  not  promise  believers  exemption  from  all 
suffering,  but  only  from  what  will  prove  really  and  last- 
ingly hurtful  to  them.  His  sparing  the  ungodly  turns  to 
their  destruction,  and  leaves  them  without  excuse.  [Cal- 
vin.] However  the  prophecy  waits  a  fuller  and  final  ful- 
filment, for  Revelation  7.  3-8,  in  ages  long  after  Babylon, 
foretells,  as  still  future,  the  same  sealing  of  a  remnant 
(144,000)  of  Israel  previous  to  the  final  outpouring  of  wrath 
on  the  rest  of  the  nation;  the  correspondence  is  exact; 
the  same  pouring  of  fire  from  the  altar  follows  the  mark- 
ing of  the  remnant  in  both  (cf.  Revelation  8.  5,  with  ch. 
10.  2) ;  so  Zechariah  13.  9;  14.  2,  distinguishes  the  remnant 
from  the  rest  of  Israel,  hegin  at  .  .  .  sanctuary — for  in 
it  the  greatest  abominations  had  been  committed;  it  had 
,  lost  the  reality  of  consecration  by  the  blood  of  victims 
sacrificed  to  idols;  it  must,  therefore,  lose  its  semblance 
by  the  dead  bodies  of  the  slain  idolaters  (v.  7).  God's 
heaviest  wrath  falls  on  those  who  have  sinned  against  the 
highest  privileges;  these  are  made  to  feel  it  first  (1  Peter 
4. 17, 18).  He  hates  sin  most  in  those  nearest  to  him ;  e.  g., 
the  priests,  «S:c.  ancient  men— the  seventy  elders.  8.  I 
•wa.8  left— lit.,  "  there  was  left  I."  So  universal  seemed  the 
slaughter  that  Ezekiel  thought  himself  the  only  one  left. 
[Calvin.]  He  was  the  only  one  left  of  the  priests  "  in  the 
sanctuary."  fell  upon  my  face — to  intercede  for  his  coun- 
trymen (so  Numbers  16. 22).  all  the  residue — a  plea  drawn 
from  God's  covenant  promise  to  save  the  elect  remnant 
9.  exceeding  —  lit.,  very,  very;  doubled,  perverseness — 
"apostasy"  [Grotius];  or,  "wresting  aside  of  justice," 
Lord  .  .  .  forsaken  .  .  .  earth  .  .  .  seeth  not — the  order 
is  reversed  from  ch.  8. 12.  There  they  speak  of  His  neglect 
of  His  people  in  their  misery ;  here  they  go  farther  and 
deny  His  providence  (Psalm  10. 11),  so  that  they  may  sin 
fearlessly.  God,  in  answer  to  Ezekiel's  question  (v.  8), 
leaves  the  difficulty  unsolved ;  He  merely  vindicates  His 
justice  by  sl^owing  it  did  not  exceed  their  sin :  He  would 
have  us  humbly  acquiesce  in  His  judgments,  and  wait  and 
trust.  10.  mine  eye — to  show  them  their  mistake  in  say- 
ing, "The  Lord  seeih  not."  recompense  their  way  upon 
their  head— (Proverbs  1.  31.)  Retribution  in  kind.  11. 
1  have  done  as  thou  hast  commanded — The  character- 
istic of  Messiah  (John  17.  4).  So  the  angels  (Psalm  103.  21) ; 
and  the  apostles  report  their  fulfilment  of  their  orders 
(Mark  6.  30). 

CHAPTER  X. 

Ver.  1-22.  Vision  of  Coals  of  Fire  scattered  oveb 
THE  City  :  Repetition  of  the  Vision  of  the  Cheru- 
bim. 1.  The  throne  of  Jehovah  appearing  in  the  midst  of 
the  judgments  implies  that,  whatever  intermediate  agen- 
cies be  employed.  He  controls  them,  and  that  the  whole 
flows  as  a  necessary  consequence  from  His  essential  holi- 
ness (ch.  1.  22,  26).    cherubim— in  ch.  1.  5,  called  "living 


The  Vision  of  the  Coals  of  Fire. 


EZEKIEL  X. 


The  Fusion  of  the  Cherubim. 


creatures."    The  repetition  of  tlie  vision  implies  tliat  tlie 
judgments  are  approacliing  nearer  and  nearer.   These  two 
visions  of  Deity  were  granted  in  tlie  beginning  of  Ezekiel's 
career,  to  qualify  him  for  witnessing  to  God's  glory  amidst 
his  God-forgetting  people,  and  to  stamp  truth  on  his  an- 
nouncements; also  to  signify  the  removal  of  God's  mani- 
festation from  the  visible  temple  (v.  18)  for  a  long  period 
(cli.  43.  2).    The  feature  (v.  12)  mentioned  as  to  the  clieru- 
bim  that  they  were  "full  of  eyes,"  thougli  omitted  in  the 
former  vision,  is  not  a  difference,  but  a  more  specific  de- 
tiiil  observed  by  Ezekiel  now  on  closer  inspection.    Also, 
here,  there  is  no  rainbow  (the  symbol  of  mercy  after  the 
flood  0-'  wrath)  as  in  the  former;  for  here  judgment  is  the 
prominent  thought,  though  the  marking  of  the  remnant 
in  ch.  9.  4,  6  shows  that  there  was  mercy  in  the  back- 
ground.   The  cherubim,  perliaps,  represent  redeemed  hu- 
manity combining  in  and  with  itself  the  highest  forms  of 
subordinate  creaturely  life  (cf.  Romans  8.  20).    Therefore 
they  are  associated  with  the  twenty-four  elders,  and  dis- 
tinguished from  the  angels  (Revelation  5).    They  stand  on 
the  mercy-seat  of  the  ark,  and  on  that  ground  become  the 
habitation  of  God  from  which  His  glory  is  to  shine  upon 
the  world.     The  different  forms  symbolize  the  different 
))hases  of  the  Church.    So  the  quadriform  Gospel,  in  which 
tlie  incarnate  Saviour  has  lodged  the  revelation  of  Him- 
self in  a  fourfold  aspect,  and  from  which  His  glory  shines 
on  the  Christian  world,  answers  to  the  emblematic  throne 
from  which  He  shone  on  the  Jewish  Church.     3.  lie  — 
Jehovah;  He  who  sat  on  the  "throne."    tlie  man— the 
Messenger  of  morcy  becoming  the  Messenger  of  judgment 
(Note,  ch.  9.  2).    Human  agents  of  destruction  shall  fulfil 
the  will  of  "the  Man,"  who  is  Lord  of  men.    ^vheels  — 
Hebrew,  galgal,  implying gwie^  revolution  ;  so  the  imjjetuous 
oiusct  of  the  foe  (cf.  ch.  23.  24;  26. 10);  whereas  "  Ophan,"  in 
cii.  1.  15,  16  implies  mere  revolution,     coals  of  fire— the 
wrath  of  God  about  to  burn  the  city,  as  His  sword  had  pre- 
viously slain  its  guilty  inhabitants.    This  "  fire,"  how  dif- 
ferent from  the  fire  on  the  altar  never  going  out  (Leviticus  6. 
12,  13),  whei'eby,  in  type,  peace  was  made  with  God !    Cf. 
Isaiali  33.  12, 14.    It  is  therefore  not  taken  from  the  altar 
of  reconciliation,  but  from  between  tlie  wheels  of  the 
cheruljim,  representing  the  providence  of  God,  whereby, 
and  not  by  chance,  judgment  is  to  fall.    3.  rlglit  ...  of 
.  .  .  house- the  scene  of  the  locality  whence  judgment 
emanates  is  the  temple,  to  mark  God's  vindication  of  His 
holiness  injured  there.    The  cherubim  here  are  not  those 
in  the  holy  of  hol5«a,  for  the  latter  had  not  "wheels." 
They  stood  on  "  the  right  of  the  house,"  i.  e.,  the  south,  for 
the  Chaldean  power,  guided  by  them,  had  already  ad- 
vanced from  the  north  (the  direction  of  Babylon),  and 
had  destroyed  the  men  in  the  temple,  and  were  now  pro- 
ceeding to  destroy  the  city,  which  lay  south  and  west,    the 
chemblm  ,  .  .  the  man  —  There  was  perfect  concert  of 
action  between  the  cherubic  representative  of  the  angels 
and  "  the  Man,"  to  minister  to  whom  they  "  stood"  tliere 
(v.  7).  cloud — emblem  of  God's  displeasure ;  as  the  "  glory" 
or  "  brightness"  (v.  4)  typifies  His  majesty  and  clearness 
in  judgment.    4.  The  court  outside  was  full  of  the  Lord's 
briyhlnexs,  whilst  it  was  only  the  cloud  that  filled  the  house 
inside,  the  scene  of  idolatries,  and  therefore  of  God's  dis- 
pleasure.   God's  throne  was  on  the  tlireshold.    The  temple, 
once  filled  with  brightness,  is  now  darkened  with  cloud. 
5.  sound  of .  .  .  wlngg — prognostic  of  great  and  awful 
changes,     voice  of .  .  .  God  — the  thunder  (Psalm  29.  8, 
&<•.).     0.  went  In— not  into  the  temple,  but  between  the 
cherubim.    Ezekiel  sets  aside  the  Jews'  boast  of  the  pre- 
nence  of  God  with  them.    The  cherubim,  once  the  minis- 
ters of  grace,  are  now  the  ministers  of  vengeance.    When 
"commanded"  He  without   delay  obeys   (Psalm   40.  8; 
Hebrews  10.  7).    7.  See  v.  3,  Note,    one  cherub— one  of  the 
four  cherubim,    his  hand— (Ch.  1.  8.)    went  out— to  burn 
the  city.  8.  "  wings"  denote  alacrity,  the  "  hands"  efllcacy 
and  aptness,  in  executing  the  functions  assigned  to  them. 
9.  wheels— (A'o«c,  ch.  1. 15, 16.)    The  things  which,  from  v. 
8  to  the  end  of  the  chapter,  are  repeated  from  ch.  1.,  are 
expressed    more  decidedly,  now  that  he  gets   a  nearer 
view :  the  words  "as  It  were,"  and  "  a»  if,"  so  often  occur- 
rlu>{  in  ch.  1.,  are  therefore  mostly  omiitcd.  The  "  wheels" 
37 


express  tlie  manifold  changes  and  revolutions  in  the 
world;  also  that  in  the  chariot  of  His  providence  God 
transports  the  Church  from  one  place  to  another,  and 
everywhere  can  preserve  it;  a  truth  calculated  to  alarm 
the  people  in  Jerusalem,  and  to  console  the  exiles.  [Po- 
liANUS.]  10.  four  had  one  likeness— in  the  wonderful 
variety  of  God's  works  there  is  the  greatest  harmony  :— 

"In  liiimau  works,  though  laboured  on  with  pain, 
One  thousand  movements  scarce  one  purpose  gain ; 
In  God's  one  single  doth  its  end  produce, 
Yet  serves  to  second,  too,  some  other  use." 

(See  note,  ch.  1.  16.)  -wheel  ...  In  ...  a  -vvheel — catting 
one  another  at  right  angles,  so  as  that  the  whole  might 
move  in  any  of  the  four  directions  or  quarters  of  the 
world.  God's  doings,  however  involved  they  seem  to  us, 
cohere,  so  that  lower  causes  subserve  the  higher.  11. 
(Note,  ch.  1. 17.)  turned  out— without  accomplishing  their 
course  (Isaiah  55.11).  [Grotius.]  Rather,  "they  moved 
straight  on  without  turning"  (so  ch.  1.9).  Having  a  face 
towards  each  of  the  four  quarters,  they  needed  not 
to  turn  round  when  changing  their  direction,  .whither 
,  .  .  headloolied—i.  e.,  "whitlier  the  head"  of  the  animal 
cherub-form,  belonging  to  and  directing  each  wheel, 
"looked,"  thither  the  wheel  "followed."  The  wheels 
were  not  guided  by  some  external  adventftious  impetus, 
but  by  some  secret  Divine  impulse  of  the  cherubim  them- 
selves. 13.  lioAy—lit.,  flesh;  because  a  body  consists  of 
flesh,  -^vheels  .  .  .  full  of  eyes— The  description  (ch.  1. 
18)  attributes  eyes  to  the  "ivheels"  alone;  here  there  is 
added,  on  closer  observation,  that  the  cherubim,  themselves 
had  them.  The  "eyes"  imply  that  God,  by  His  wisdom, 
beautifully  reconciles  seeming  contrarieties  (cf.  2  Clironi- 
cles  16.  9;  Proverbs  15.  3;  Zechariah  4. 10).  13.  O  wheel- 
rather,  "they  were  called,  whirling,"  i,  e.,  they  were  most 
rapid  in  their  revolutions  [Maxjreb];  or,  better,  "It  was 
cried  unto  them.  The  whirling."  [Faikbaien.]  Oalgal 
here  used  for  "  wheel,"  is  different  from  Ophan,  the  simple 
word  for  "wheel."  Galgal  is  the  whole  wheelwork  ma* 
chinery  with  its  whirlivind-Uke  rotation.  Their  lacing  so 
addressed  is  in  order  to  call  them  immediately  to  put 
themselves  in  rapid  motion.  14.  cherub — but  in  ch.  1. 10 
it  is  an  ox.  The  chief  of  the  four  cherubic  forms  was  not 
the  ox,  but  man.  Therefore  "  cherub"  cannot  be  synony- 
mous with  "ox."  Probably  Ezekiel,  standing  in  front  of 
one  of  the  cherubim  {viz.,  that  which  handed  the  coals  to 
the  man  In  linen),  saw  of  him,  not  merely  the  ox-form, 
but  the  whole  fourfold  form,  and  therefore  calls  him  simply 
"  cherub ;"  whereas  of  the  other  three,  having  only  a  side 
view,  he  specifies  tlie  form  of  each  which  met  his  eye. 
[Faiebairn.J  As  to  the  likelihood  of  the  lower  animals 
sharing  in  "the  restoration  of  all  things,"  see  Isaiah  11.  6; 
65.  25;  Romans  8. 20, 21;  this  accords  with  the  animal  forms 
combined  with  the  human  to  typify  redeemed  man.  15. 
The  repeated  declaration  of  the  identity  of  the  vision 
with  that  at  the  Chebar  is  to  arouse  attention  to  it  (so  v. 
22;  ch.  3.  2;3).  the  living  creature— used  collectively,  as 
in  V.  17.  20;  ch.  1.  20,  16.  (Note,  v.  11;  ch.  1. 19.)  lifted  up 
.  .  .  wings— to  depart,  following  "  the  glory  of  the  Lord" 
which  was  on  the  point  of  departing  (v.  18).  17.  (Ch.  1. 12, 
20,  21.)  stood— God  never  stands  still  (John  5.  17),  there- 
fore neither  do  the  angels;  but  to  human  perceptions  He 
seems  to  do  so.  18.  The  departure  of  the  symbol  of  God'g 
presence  from  the  temple  preparatory  to  the  destruction 
of  the  citj%  Foretold,  Deuteronomy  31.  17,  Woe  be  to 
those  from  whom  God  departs  (Hosea  9. 12) !  Cf.  1  Samuel 
28.15,16;  4.21:  "I-chabod,  Thy  glory  is  departed."  Suc- 
cessive steps  are  marked  in  His  departure;  so  slowly  and 
reluctantly  does  the  merciful  God  leave  His  house.  First 
He  leaves  the  sanctuary  (ch.  9.  3);  He  elevates  His  throne 
above  the  threshold  of  the  house  (i;.  1);  leaving  the 
cherubim  He  sits  on  the  throne  (v.  4);  He  and  the  clieru- 
bim,  after  standing  for  a  time  at  the  door  of  the  cast  gate 
(where  was  the  exit  to  the  lower  court  of  the  people), 
leave  the  house  altogether  (v.  18, 19),  not  to  return  till  ch. 
43.  2.  30.  I  knew  .  .  .  cherubim- by  the  second  sight 
of  the  cherubim  he  learnt  to  identify  them  with  the 
angelic  forms  situated  above  the  ark  of  the  covenant  1& 

577 


The  Judgment  of  the  Princes. 


EZEKIEL  XL 


The  Sudden  Death  of  Pelattah, 


the  temple,  which  as  a  priest,  he  "  knew"  about  from  the 
higii  priest.  21.  The  repetition  is  in  order  that  the  people 
about  to  live  without  the  temple  might  have,  instead,  the 
knowledge  of  tlie  temple  mysteries,  thus  prepai'ing  them 
for  a  future  restoration  of  the  covenant.  So  perverse  were 
they  that  tliey  would  say,  Ezekiel  fancies  he  saw  what 
has  no  existence.  He,  therefore,  repeats  it  over  and 
over  again.  33.  stralgUt  forward— intent  upon  the  ob- 
ject Ihey  aimed  at,  not  deviating  from  the  way  nor  losing 
sight  of  the  end  (Luke  9.  52). 

CHAPTER   XI. 

Ver.  1-25.     Prophecy  of  the  DESTEtrcxioN  of  the 

CORRUPT   'TRINCES   OF   THE   PEOPLE;"   PELATIAH   DIES; 

Promise  of  Grace  to  the  believing  Remnant;  De- 
parture OF  THE  Glory  of  God  from  the  City  ;  Eze- 
KiEL's  Return  to  the  Captives.  1.  east  gate— to  which 
the  glory  of  God  had  moved  itself  (ch.  10. 19),  the  chief 
entrance  of  the  sanctuary ;  the  portico  or  porch  of  Solo- 
mon. The  Spirit  moves  the  prophet  thither,  to  witness, 
in  the  pi^sence  of  the  Divine  glory,  a  new  scene  of  de- 
struction, five  and  twenty  men— The  same  as  the 
twenty-five  (i.  e,,  twenty-four  heads  of  courses,  and  the 
high-priest)  sun-worshippers  seen  in  ch.  8. 16.  The  leading 
priests  were  usually  called  "princes  of  the  sanctuary" 
(Isaiah  43.  28),  and  "chiefs  of  the  priests"  (2  Chronicles  36. 
1-1);  but  here  two  of  them  are  called  "princes  of  the  peo- 
ple," witli  ironj%  as  using  their  priestly  influence  to  be 
ringleaders  of  the  people  in  sin  {v.  2).  Already  the  wrath 
of  God  had  visited  the peopte represented  by  thecZder*(ch. 
9.6);  also  the  glory  of  the  Lord  had  left  its  place  in  the 
holy  of  holies,  and,  like  the  cherubim  and  flaming  sword 
in  Eden,  had  occupied  the  gate  into  the  deserted  sanc- 
tuary. The  judgment  on  the  representatives  of  the  priest- 
hood naturally  follows  here,  just  as  the  sin  of  the  priests 
had  followed  in  the  description  (ch.  8. 12, 16)  after  the  sin  of 
the  elders.  Jaazanlah— signifying  "God  hears."  son 
of  Aztir— different  from  Jaazaniah  the  son  of  Shaphan 
(cli.  8. 11).  Azur  means  "help."  He  and  Pelatiah  ("God 
delivers"),  son  of  Beuaiah  ("  God  builds"),  are  singled  out 
as  Jaazaniah,  son  of  Shaph.an,  in  the  case  of  the  seventy 
elders  (ch.  8.  11, 12),  because  their  names  ought  to  have  re- 
minded them  that  "God"  would  have  "heard"  had  they 
sought  His  "  help"  to  deliver"  and  "  build"  them  up.  But, 
neglecting  this,  they  incurred  the  heavier  judgment  by  the 
very  relation  in  which  they  stood  to  God.  [Fairbairn.]  3. 
he— the  Lord  sitting  on  the  cherubim  (ch.  10.  2).  -wicked 
counsel— in  opposition  to  the  pi'ophets  of  God  (v.  3).  3.  It 
is  not  near— m2.,  the  destruction  of  the  city;  therefore 
"let  us  build_houses,"  as  if  there  was  no  fear.  But  the 
Hebreiv  opposes  English  Version,  which  would  require  tiie 
infinitive  absolute.  Rather,  "Not  at  hand  is  the  build- 
ing of  houses."  They  sneer  at  Jeremiah's  letter  to  the 
captives,  among  whom  Ezekiel  lived  (Jeremiah  29.  5). 
"Build  ye  houses,  and  dwell  in  them,"  i.  e.,  do  not 
fancy,  as  many  persuade  you,  that  your  sojourn  in 
Babylon  is  to  be  short,  it  will  be  for  seventy  years  (Jere- 
miah 25. 11, 12 ;  29. 10) ;  therefore  build  houses  and  settle 
quietly  there.  The  scorners  in  Jerusalem  reply,  Those  far 
off  in  exile  may  build  if  they  please,  but  it  is  too  remote  a 
concern  for  us  to  trouble  ourselves  about  [Fairbairn]  (cf. 
ch.  12.  22,  27 ;  2  Peter  3.  4).  tUls  city  .  .  .  caldron  ...  we 
.  .  .  fiesH— sneering  at  Jeremiah  1. 13,  where  he  compared 
the  city  to  a  caldron  with  its  moutli  towards  the  north. 
•'Let  Jerusalem  be  so  if  you  will, aud  we  the  flesh,  exposed 
to  the  raging  foe  from  the  north,  still  its  fortifications  will 
secure  us  from  the  flame  of  war  outside;  the  city  must 
stand  for  our  sakes,  just  as  the  pot  exists  for  the  safety  of 
the  flesh  in  it."  In  opposition  to  this  God  saith  («.  11), 
"This  city  shall  not  be  your  caldron,  to  defend  you  in  it 
from  the  foe  outside;  nay,  ye  shall  be  driven  out  of  your 
imaginary  sanctuary,  and  slain  in  the  border  of  the  land." 
"But,"  saith  God,  in  v.  7,  "your  slain  are  the  flesh,  and 
tliis  city  the  caldron;  but  (not  as  you  fancy  shall  ye  be 
kept  safe  imide)  I  will  bring  you  forth  out  of  the  midst  of 
it;"  and  again,  in  ch.  2-t  3,  "Though  not  a  caldron  in  your 
sense,  lerusalem  shall  be  so  in  the  sense  of  its  being  ex- 
678 


posed  to  a  consuming  foe,  and  yourselves  in  it  and  with 
It."  4.  prophesy  .  .  .  prophesy— the  repetition  marks 
emphi^tic  earnestness.     5.  Spirit  .    .    .  fell  npon  n»e— 

stronger  than  "entered  into  me"  (ch.  2.  2;  3.  24),  implying 
the  zeal  of  the  Spirit  of  God  roused  to  immediate  indigna- 
tion at  the  contempt  of  God  shown  by  the  scorners.  1 
ltno-»v — (Psalm  139. 1-4.)  Your  scornful  jests  at  my  word 
escape  not  my  notice.  6.  yowi*  slain— those  on  whom 
you  have  brought  ruin  by  your  wicked  counsels.  Bloody 
crimes  within  the  city  brought  on  it  a  bloody  foe  from 
without  (ch.  7.  23,  24).  They  had  made  it  a  caldron  in 
which  to  boil  the  flesh  of  God's  people  (Micah  3. 1-3),  aud 
eat  it  by  unrigliteous  oppression ;  therefore  God  will  make 
it  a  caldron  in  a  different  sense,  one  not  wherein  they  may 
be  safe  in  their  guilt,  but  "out  of  the  midst  of"  whicli 
they  shall  be  "brought  forth"  (Jeremiah  34.  4,  5).  7.  The 
city  is  a  caldron  to  them,  but  it  shall  not  be  so  to  you.  Ye 
shall  meet  your  doom  on  the  frontier.  8.  The  Chaldean 
sword,  to  escape  which  ye  abandoned  your  God,  shall  be 
brought  on  you  by  God  because  of  that  very  abandonment 
of  Him,  9.  out  of  the  midst  thereof— i.  e.,  of  the  city,  as 
captives  led  into  the  open  plain  for  judgment.  10.  in  the 
horder  of  Israel— on  the  frontier :  at  Riblah,  in  the  land 
of  Hamath  (cf.  2  Kings  25. 19-21,  with  1  Kings  8.  65).  ye 
sliall  knovr  that  I  am  the  Lord— by  the  judgments  I  in- 
flict (Psalm  9. 16).  11.  {Note,  v.  3.)  13.  (Deuteronomy  12, 
30,  31.)  13.  Pelatiah— probably  the  ringleader  of  the 
scorners  {v.  1) ;  his  being  stricken  dead  (like  Ananias,  Acts 
5. 5)  was  an  earnest  of  the  destruction  of  the  rest  of  the 
twenty-flve,  as  Ezekiel  had  foretold,  as  also  of  the  general 
ruin,  fell  .  .  .  upon  .  .  .  face — {Note,  ch.  9.  8.)  ivilt 
thou  make  a  full  end  of  the  remnant — is  Pelatiah's  de- 
struction to  be  tlie  token  of  the  destruction  of  all,  even  of 
the  remnant?  The  people  regarded  Pelatiah  as  a  main- 
stay of  the  city.  His  name- (derived  from  a  Hebrew  root, 
"a  remnant,"  or  else  "  God  delivers")  suggested  hope.  Is 
that  hope,  asks  Ezekiel,  to  be  disappointed?  15,  thy 
brethren  .  .  .  brethren — the  repetition  implies,  "  Thy 
real  brethren"  are  no  longer  the  priests  at  Jerusalem  with 
whom  thou  art  connected  by  the  natural  ties  of  blood  and 
common  temple  service;  but  thy  fellow-exiles  on  the 
Chebar,  and  the  house  of  Israel  whosoever  of  them  belong 
to  the  remnant  to  be  spared,  men  of  thy  kindred— ij7., 
of  thy  redemption,  i.  e.,  the  nearest  relatives,  whose  duty  it 
was  to  do  the  part  of  Goel,  or  vindicator  and  redeemer  of 
a  forfeited  inheritance  (Leviticus  25.25).  Ezekiel,  seeing 
the  priesthood  doomed  to  destruction,  as  a  priest,-  felt 
anxious  to  vindicate  their  cause,  as  if  they  were  his  near- 
est kinsmen  and  he  their  Goel.  But  he  is  told  to  look  for 
his  true  kinsmen  in  those,  his  fellow-exiles,  whom  his 
natural  kinsmen  at  Jerusalem  despised,  and  to  be  their 
vindicator.  Spiritual  ties,  as  in  the  case  of  Levi  (Deuter- 
onomy 33.  9),  the  type  of  Messiah  (Matthew  12.  47-50),  are 
to  supersede  natural  ones  where  the  two  clash.  The  hope 
of  better  days  was  to  rise  from  the  despised  exiles.  The 
gospel  principle  is  shadowed  forth  here,  that  the  despised 
of  men  are  often  the  chosen  of  God,  and  the  highly  es- 
teemed among  men  are  an  abomination  before  Him  (Luke 
16.15;  1  Corinthians  1.26-28).  "Nodoor  of  hope  but  in  the 
valley  of  Achor"  ("  trouble,"  Hosea  2. 15).  [Fairbairn.] 
Get  you  far  .  .  .  unto  us  is  this  land— The  contemptuous 
words  of  those  left  still  in  the  city  at  the  carrying  away 
of  Jeconiah  to  the  exiles,  "  However  far  ye  be  outcasts 
from  the  Lord  and  His  temple,  ive  are  secure  in  our  pos- 
session of  the  land."  16.  Although— anticipating  the 
objection  of  tlie  priests  at  Jerusalem,  that  the  exiles  were 
"cast  far  off."  Though  this  be  so,  aud  they  are  far  from 
the  outer  temple  at  Jerusalem,  I  will  be  their  asylum  or 
sanctuary  instead  (Psalm  90. 1 ;  91.  9 ;  Isaiah  8. 14).  My 
shrine  is  the  humble  heart:  a  preparation  for  gospel 
catholicity  when  the  local  and  material  temple  should 
give  place  to  the  spiritual  (Isaiah  57. 15;  60. 1;  Malachi  1, 
11;  John  4.  21-24;  Acts  7.  48,  49).  The  trying  discipline  of 
the  exile  was  to  chasten  the  outcasts  so  as  to  be  meet  re- 
cipients of  God's  grace,  which  the  carnal  confidence  of 
the  priests  disqualified  them  for.  The  dispersion  served 
the  end  of  spiritualizing  and  enlarging  tlie  views  even  of 
the  better  Jews,  so  as  to  be  able  to  worship  God  every- 


Tm  Glory  of  God  Icavelh  the  City. 


EZEKIEL  Xir. 


TTie  Captivity  of  Zedekiah  Typijitd. 


where  without  a  material  temple;  and,  at  the  same  time, 
it  dittnsftil  some  knowledge  of  God  amongst  the  greatest 
Gentile  n'ltions,  thus  providing  materials  for  the  gather- 
ing in  of  tlie  Christian  Cliurch  among  the  Gentiles;  so 
niarvellousiy  did  God  overrule  a  present  evil  for  an  ulti- 
mate good.  Still  more  does  all  this  hold  good  in  the  pres- 
ent much  longer  dispersion  vvliich  is  preparing  for  a  more 
perfect  and  universal  restoration  (Isaiah  2.  2-4;  Jeremiah 
3. 16-18).  Their  long  privation  of  the  temple  will  prepare 
them  for  appreciating  tlie  more,  but  without  Jewish  nar- 
rowness, the  temple  that  is  to  be  (chs.  40.-44).  a  little— 
rather,  "for  a  little  season  :"  liow  long  soever  the  captiv- 
ity be,  yet  the  seventy  years  will  be  but  as  a  little  season, 
compared  witli  their  loug  subsequent  settlement  in  their 
land.  Tins  holds  true  only  partially  in  the  case  of  tlie 
first  restoration ;  but  as  in  a  few  centuries  they  were  dis- 
persed again,  the  full  and  permanent  restoration  is  yet 
future  (Jeremiah  24.  G).  IT.  (Ch.  28.  25;  34.  13;  36.  24.)  18. 
Tliey  have  escliewed  every  vestige  of  idolatry  ever  since 
their  return  from  Babylon.  But  still  the  Shekinah  glory 
had  departed,  the  ark  was  not  restored,  nor  was  the 
second  temple  strictly  inhabited  by  God  until  He  came 
wlio  made  it  more  glorious  than  the  first  temple  (Haggai 
2.  9) ;  even  tlien  His  stay  was  short,  and  ended  in  His  be- 
ing rejected ;  so  tliat  tlie  full  realization  of  the  promise 
must  still  be  future.  19.  I  -will  give  tliem— lest  they 
Should  claim  to  themselves  the  praise  given  them  in  v.  18, 
God  declares  it  is  to  be  the  free  gift  of  His  Spirit,  one  Iieart 
—not  singleness,  i.  e.,  uprightness,  but  oneness  of  heart  in 
all,  unanimous!!/  seeking  Him  in  contrast  to  their  state  at 
tliat  time,  when  only  single  scattered  individuals  sought 
God  (Jeremiah  32.  39 ;  Zephaniah  3.  9).  [Hengsteistbekg.] 
Or,  "content  with  one  God"  not  distracted  with  "the 
many  detestable  tilings"  (v.  IS;  1  Kings  18.  21 ;  Hosea  10. 2). 
[Calvin.]  new  spirit— (Psalm  51.  10;  Jeremiah  31.  33.) 
Ilealizcd  fully  in  the  "new  creature"  of  the  New  Testa- 
ment (2  Corinthians  5.  17).  Having  new  motives,  new  rules, 
new  aims,  stony  Heart— like  "adamant"  (Zechariah  7. 12); 
tiie  natural  lieart  of  every  man.  lieart  of  llesli — impres- 
sible to  what  is  good,  tender.  30.  -walk  in  my  statutes — 
regeneration  shows  itself  by  its  fruits  (Galatians  5.  22,  25). 
ttii-y  .  .  .  my  people  .  .  .  I  .  .  .  their  God— (Ch.  14.  11; 
36.  28;  37.  27;  Jeremiah  24.  7.)  In  its  fullest  sense  still 
future  (Zechariah  13.  9).  31.  wliose  Iieart  .  .  .  after  .  .  . 
Iieart  of .  .  .  detestable  tilings — The  repetition  of  "heart" 
is  emphatic,  signifying  that  the  heart  of  those  who  so 
obstinately  clung  to  idols,  impelled  itself  to  fresh  super- 
stitions in  one  continuous  tenor,  [Calvin.]  Perhaps  it 
is  implied  that  they  and  their  idols  are  much  alike  in  cha- 
racter (Psalm  115.  8).  The  heart  walks  astray  first,  the  feet 
follow,  reeoinpcnse  .  .  .  -^vay  upon  .  .  ,  Iieads — They 
have  abandoned  me,  so  will  I  abandon  them;  they  pro- 
faned my  temple,  so  -will  I  profane  it  Ijy  the  Chaldeans 
(ch.  9. 10).  3.3.  The  Shekinah  glory  now  moves  from  the 
east  gate  (ch.  10.  4,  19)  to  the  Mount  of  Olives,  altogether 
abandoning  the  temple.  That  mount  was  chosen  as  being 
the  height  whence  the  missiles  of  the  foe  were  about  to 
descend  on  the  city.  So  it  was  from  it  that  Jesus  ascended 
to  heaven  when  about  to  send  His  judgments  on  the 
Jews;  and  from  it  He  predicted  Its  overthrow  before  His 
crucifixion  (Matthew  24.  3).  It  is  also  to  be  the  scene  of 
His  return  in  person  to  deliver  His  people  (Zechariah  14. 
4).  when  He  shall  come  by  the  .same  way  as  He  went, 
"  the  way  of  the  east"  (ch.  43. 2).  34.  brought  me  in  .  .  . 
vision— not  in  actual  fact,  but  In  ecstatic  vision.  He  had 
been  as  to  the  outward  world  all  the  time  before  the  elders 
(ch.  8.  3)  in  Clialdea;  he  now  reports  what  he  had  wit- 
nessed with  the  inner  eye.  35.  things  .  .  .  showed  mc— 
lU.,  words;  an  appropriate  expression;  for  the  word 
communicated  to  him  was  not  simply  a  word,  but  one 
clothed  with  outward  symbols  "shown"  to  him  as  in  the 
sacrament,  which  Aogastlne  terras  "the  visible  word." 
[Calvin.] 

CHAPTER  XII. 

Ver.  1-28.  Ezekiel's  Typical  Moving  to  Exile: 
Prophecy  of  Zedekiah's  Captivity  and  Privation 
«iF  Sight:  the  Jews'  Unbelieving  Surmise  as  to  the 


Distance  of  the  Event  Reproved.  1,  3.  eyes  to  see, 
and  see  not  .  .  .  ears  to  hear,  and  hear  not — fulfilling 
the  prophecy  of  Deuteronomy  29.  4,  here  quoted  by  Eze- 
kiel  (cf.  Isaiah  6.  9;  Jeremiah  5. 21).  Ezekiel  needed  often 
to  be  reminded  of  the  people's  perversity,  lest  he  should 
be  discouraged  by  the  little  effect  produced  by  his  prophe- 
cies. Their  "not  seeing"  is  the  result  of  perversity,  not 
incapacity.  They  are  wilfully  blind.  The  persons  most 
interested  in  this  prophecy  were  those  dwelling  at  Jeru- 
salem; and  it  is  among  tliem  that  Ezekiel  was  trans- 
ported in  spirit,  and  performed  in  vision,  not  outwardly, 
the  typical  acts.  At  the  same  time,  the  sj^mbolical 
prophecy  was  designed  to  warn  the  exiles  at  Chebar 
against  cherishing  hopes,  a^  many  did  in  opposition  to 
God's  revealed  word,  of  returning  to  Jerusalem,  as  if  that 
city  was  to  stand;  externally  living  afar  off",  their  hearts 
dwelt  in  that  corrupt  and  doomed  capital.  3.  stufif  for 
removing— rather,  "  an  exile's  outfit,"  the  articles  proper 
to  a  person  going  as  an  exile,  a  staff  and  knapsack,  with  a 
supply  of  food  and  clothing ;  so  in  Jeremiah  46. 19,  Margin, 
"instruments  of  captivity,"  i.  e.,  the  needful  equipments 
for  it.  His  simple  announcements  having  failed,  he  is 
symbolically  to  give  them  an  ocular  demonstration  con- 
veyed by  a  word-painting  of  actions  performed  in  vision, 
consider— (Deuteronomy  32.  29.)  4.  by  day— in  broad  day- 
light, when  all  can  see  thee,  at  even — not  contradicting 
the  words  "  by  day."  The  baggage  was  to  be  sent  before 
hy  day,  and  Ezekiel  was  to  follow  at  nightfall.  [Grotius.] 
Or,  the  preparations  were  to  be  made  by  day,  the  actual 
departure  was  to  be  effected  at  night.  [Henderson.]  as 
they  that  go  fortli  into  captivity — lit.,  as  the  goings  forth 
of  the  captivity,  i.  e.,  of  the  captive  band  of  exiles,  viz.,  amid 
the  silent  darkness  :  typifying  Zedekiah's  fiight  by  night 
on  the  taking  of  the  city  (Jeremiah  39.  4;  52.  7).  5.  Dig — 
As  Zedekiah  was  to  escape  like  one  digging  tlirough  a 
wall,  furtively  to  effect  an  escape  {v.  12).  carry  owt—viz., 
"  thy  stuff "  (V.  4).  thereby— by  the  opening  in  the  w.all. 
Zedekiah  escaped  "by  the  gate  betwixt  the  two  walls" 
(Jeremiah  39.4).  6.  in  .  .  .  twilight  —  rather,  "in  the 
dark."  So  in  Genesis  15.17,  "it"  refers  to  "thy  stuff." 
cover  thy  face— as  one  who  muffles  his  face,  afraid  of 
being  known  by  any  one  meeting  him.  So  the  Jews  and 
Zedekiah  should  make  their  exit  stealthily  and  afraid  to 
look  around,  so  hurried  should  be  their  flight.  [Calvin.J 
sign— rather,  a  portent,  viz.,  for  evil.  9.  AVhat  doest 
thou T— They  ask  not  in  a  docile  spirit,  but  making  a 
jest  of  his  proceedings.  10.  burden— i.  e.,  weighty  oracle. 
the  prince— the  very  man  Zedekiah,  in  whom  they  trust 
for  safety,  is  to  be  the  chief  sufferer.  Josephus  (Antiqui- 
ties, 10.7)  reports  that  Ezekiel  sent  a  copy  of  this  prophecy 
to  Zedekiah.  As  Jeremiah  had  sent  a  letter  to  the  cap- 
tives at  the  Chebar,  which  was  the  means  of  calling  forth  at 
first  the  agency  of  Ezekiel,  so  it  was  natural  for  Ezekiel  to 
send  a  message  to  Jerusalem  confirming  the  warnings  of 
Jeremiah.  The  prince,  however,  fancying  a  contradic- 
tion between  ch.  12.  13,  "he  shall  not  see  Babylon,"  and 
Jeremiah  21.  8,  9,  declaring  he  should  be  carried  to  Baby- 
lon, believed  neither.  Seeming  discrepancies  in  Scrip- 
ture on  deeper  search  prove  to  be  hidden  liarmonies.  11. 
Blgn.— portent  of  evil  to  come  (ch,  24. 27;  Zechariah  3.  8,  Mar- 
gin). Fulfilled  (2  Kings  25.1-7;  Jeremiah  52.  1-11).  13. 
prince  .  .  .  among  them — lit.,  that  is  in  the  midst  of  them, 
i.e.,  on  whom  the  eyes  of  all  are  cast,  and  "  under  whose 
shadow"  they  hope  to  live  (Lamentations  4.  20).  shall 
bear— r/z.,  his  "stuff  for  removing;"  his  equipments  for 
his  journey,  cover  his  face,  that  he  see  not  the  ground 
—Note,  V.  6 ;  the  symbol  in  v.  6  is  explained  in  this  verse. 
He  shall  muffle  his  face  so  as  not  to  be  recognized :  a  hu- 
miliation for  a  king!  13.  My  met— The  Chaldean  army 
He  shall  be  inextricalily  entangled  in  it,  as  in  the  meshes 
of  a  net.  It  is  God's  net  (Job  19.  6).  Babylon  was  God's 
instrument  (Isaiah  10.5).  Called  "a  net"  (Habakkuk  1. 
14-16).  bring  him  to  Babylon  .  ,  ,  yet  shall  he  not  see 
It— because  he  should  be  deprived  of  sight  before  he 
arrived  there  (Jeremiah  52. 11).  14.  all  .  ,  .  about  him— 
his  satellites:  his  body-guard,  bands— W.,  the  wings  of 
an  army  (Isaiah  8.  8).  drawn  out  ,  ,  ,  8'»vord  after  them 
—{Note,  ch.  5, 2, 12.)    10. 1  will  leave  a  few  .  .  .  that  they 

579 


TIte  Jews'  Presumptuousness  Reproved. 


EZEKIEL  XIII. 


The  Jtep7-oof  of  Lying  Piopheia. 


mny  declare  .  .  .  abominations — God's  purpose  in  scat- 
tering a  remnant  of  Jews  among  the  Gentiles;  viz.,  not 
only  that  they  themselves  should  be  weaned  from  Idol- 
atry (see  V.  15),  but  that  by  their  own  word,  as  also  by  their 
whole  state  as  exiles,  they  should  make  God's  righteous- 
ness manifest  among  the  Gentiles,  as  vindicated  in  their 
punishment  for  their  sins  (cf,  Isaiah  43. 10;  Zechariah  8. 
13).  18.  Symbolical  representation  of  the  famine  and 
fear  with  which  they  should  eat  their  scanty  morsel, 
in  their  exile,  and  especially  at  the  siege.  19.  people 
of  tlie  land— the  Jews  "  in  the  land"  of  Chaldea  wlio 
thought  themselves  miserable  as  being  exiles,  and  envied 
the  Jews  left  in  Jerusalem  as  fortunate,  land  of  Israel- 
contrasted  with  "  the  people  in  the  land"  of  Chaldea.  So 
far  from  being  fortunate,  as  the  exiles  in  Chaldea  re- 
garded them,  the  Jews  in  Jerusalem  are  truly  miserable, 
for  the  worst  is  befoi-e  them,  whereas  the  exiles  have 
escaped  the  miseries  of  the  coming  siege,  land  .  .  . 
desolate  from  all  tliat  is  tlievein— lit.,  "that  the  land 
(viz.,  Judea)  may  be  despoiled  of  the  fulness  thereof;" 
emptied  of  the  inhabitants  and  abundance  of  flocks 
and  corn  with  which  it  ■was  filled,  because  of .  .  . 
violence— (Psalm  107.  34.)  20.  tlie  cities— left  in  Judea, 
after  the  destruction  of  Jerusalem.  33.  proverb— the 
infidel  scoff,  that  the  threatened  Judgment  was  so  long 
In  coming,  it  would  not  come  at  all,  had  by  frequent  re- 
petition come  to  be  a  "proverb"  with  them.  This  skep- 
tical habit  contemporary  prophets  testify  to  (Jeremiah  17. 
15;  20.7;  Zephaniah  1. 12).  Ezekiel,  at  the  Chebar,  thus 
sympathizes  with  Jeremiah,  and  strengthens  his  testi- 
mony at  Jerusalem.  The  ^endewQ/ to  the  same  scoff  showed 
Itself  in  earlier  times,  but  not  then  developed  into  a  set- 
tled "  proverb"  (Isaiah  5. 19 ;  Anaos  5. 18).  It  shall  again  be 
the  characteristic  of  the  last  times,  when  "  faith"  shall  be 
regarded  as  an  antiquated  thing  (Luke  18.  8),  seeing  that 
it  remains  stationary,  whereas  worldly  arts  and  sciences 
progress,  and  when  the  "continuance  of  all  things  from 
creation"  will  be  the  argument  against  the  possibility  of 
their  being  suddenly  brought  to  a  stand  still  by  the  coming 
of  tlie  Lord  (Isaiah  G6.  5;  2  Peter  3.  3,  4).  The  very  long-suf- 
fering of  God,  which  ought  to  lead  men  to  repentance,  is 
naadc  an  argument  against  His  word  (Ecclesiastes  8.11; 
Amos  6.  3).  days  .  .  .  prolonged  ,  .  .  vision  failetli — 
their  twofold  argument :  (1)  The  predictions  shall  not  come 
to  pass  till  long  after  our  time.  (2)  They  shall  fail  and 
prove  vain  shadows.  God  answers  both  in  v.  23,  25.  33. 
effect— ;;<.,  tfie  word,  viz.,  fulfilled ;  i.  e.,  the  effective  fulfil- 
ment of  whatever  the  prophets  have  spoken  is  at  hand. 
34r.  no  more  .  .  .  vain  vision  .  .  .  flattering  divination 
— All  those  false  prophets  (Lamentations  2. 14),  who  "  fiat- 
tered"  the  people  witii  promises  of  peace  and  safety,  shall 
be  detected  and  confounded  by  the  event  itself.  35.  -word 
.  ,  .  shall  come  to  pass— in  opposition  to  their  scoff  "  the 
vision  faileth"  (v.  22).  The  repetition,  "I  will  speak  .  .  . 
speak,"  &c.  (or  as  Fairbairn,  "  For  I,  Jehovah,  will  speak 
whatever  word  I  shall  speak,  and  it  shall  be  done")  im- 
plies, that  whenever  God  speaks,  the  eflect  must  follow; 
for  God,  who  speaks,  is  not  divided  in  Himself  (v.  28;  Isa- 
iah 55.  11;  Daniel  9.  12;  Luke  21.  33).  no  more  prolonged 
—in  opposition  to  the  scoff  (v.  22),  "The  days  are  pro- 
longed." in  your  days— whilst  you  are  living  (cf.  Mat- 
thew 24.  34).  37.  Not  a  mere  repetition  of  the  scoff  (u.  22) ; 
there  the  scoffers  asserted  that  the  evil  was  so  often  threat- 
ened and  postponed,  it  must  have  no  reality;  here/oj-maZ- 
ists  do  not  go  so  far  as  to  deny  that  a  day  of  evil  is  coming, 
but  assert  it  is  far  off  yet  (Amos  6.  3).  The  transition  is 
easy  from  this  carnal  security  to  the  gross  infidelity  of  the 
former  class. 

CHAPTER    XIII. 

Ver.  1-23.  Denunciation  of  False  Prophets  and 
Prophetesses;  their  False  Teachings,  and  God's 
CONSEQUENT  JUDGMENTS.  1.  As  ch.  12.  denounced  the 
false  expectations  of  the  people,  so  this  denounces  the 
false  leaders  who  fed  those  expectations.  As  an  indepen- 
dent witness,  Ezekiel  confirms  at  the  Chebar  the  testi- 
mony of  Jeremiah  (ch.  29.  21,  31)  in  his  letter  from  Jerusa- 
.cm  to  the  captive  exiles,  against  the  false  prophets;  of 
580 


these  some  were  conscious  knaves,  others  fanatical  dupes 
of  their  own  frauds ;  e.  g,,  Ahab,  Zedekiah,  and  Sliemaiah. 
Hananiah  must  have  believed  his  own  lie,  else  he  would 
not  have  specified  so  circumstantial  details  (Jeremiah  28. 
2-4) ;  the  conscious  knaves  gave  only  genei-al  assurances 
of  peace  (Jeremiah  5.  31;  6.14;  14,  13).  The  language  of 
Ezekiel  has  plain  reference^  to  the  similar  language  of 
Jeremiah  (e.  </.,  Jeremiah  23. 9-38) ;  the  bane  of  false  proph- 
ecy, which  had  its  stronghold  in  Jerusalem,  having  in 
some  degree  extended  to  the  Chebar;  this  chapter,  there- 
fore, is,  primarily,  intended  as  a  message  to  those  still  in 
the  Jewish  metropolis ;  and,  secondarily,  for  the  good  of 
the  exiles  at  the  Chebar.  3.  tbat  prophesy — viz.,  a  speedy 
return  to  Jerusalem,  out  of  .  .  .  o^vn  hearts— alluding 
to  the  words  of  Jeremiah  (Jeremiah  23.  16,  2G);  i.  e.,  what 
they  prophesied  was  what  they  and  the  people  wished; 
the  wish  was  father  to  the  thought.  The  people  wished  to 
be  deceived,  and  so  were  deceived.  They  were  inexcus- 
able, for  they  had  among  them  true  prophets  (who  spake 
not  their  own  thoughts,  but  as  they  were  moved  by  the 
Holy  Ghost,  2  Peter  1.  21),  whom  they  might  have  knoAVu 
to  be  such,  but  tliey  did  not  wish  to  know  (John  3. 19).  3. 
foolish— though  vaunting  as  though  exclusively  possess- 
ing "wisdom"  (1  Corinthians  1.  19-21);  the  fear  of  God 
being  the  only  beginning  of  wisdom  (Psalm  111.  10). 
their  o-ivn  spirit— instead  of  the  Spirit  of  God.  A  three- 
fold distinction  lay  between  the  false  and  the  true  proph- 
ets: (1)  The  soui'ce  of  their  messages  respectively;  of  the 
false,  "  their  own  hearts ;"  of  the  true,  an  object  presented 
to  the  spiritual  sense  (named  from  the  noblest  of  the 
senses,  a  seeing)  by  the  Spirit  of  God  as  from  without,  not 
produced  by  their  own  natural  powers  of  reflection.  The 
word,  the  body  of  the  thought,  presented  itself  not  audi- 
bly to  the  natural  sense,  but  directly  to  the  spirit  of  the 
propliet ;  and  so  the  perception  of  it  is  properly  called  a 
seeing,  lie  perceiving  that  which  thereafter  forms  itself  in 
his  soul  as  the  cover  of  the  external  word  [Delitszch]; 
hence  the  peculiar  expression,  seeing  the  word  of  God  (Isa- 
iah 2.  1 ;  13. 1 ;  Amos  1. 1 ;  Micah  1. 1).  (2)  The  point  aimed 
at;  the  false  "walking  after  their  own  spirit; '  the  true, 
after  the  Spirit  of  God.  (3)  The  result:  the  false  saw 
nothing,  but  spake  as  if  they  had  seen;  the  true  had  a 
vision,  not  subjective,  but  objectively  real.  [Fairbairn.] 
A  refutation  of  those  who  set  the  inward  word  above  the 
objective,  and  represent  the  Bible  as  flowing  subjectively 
from  the  inner  light  of  its  writers,  not  from  the  revelation 
of  the  Holy  Gliost  from  without.  "They  are  impatient 
to  get  possession  of  the  kernel  without  its  fostering  shell 
—they  would  have  Christ  without  the  Bible."  [Be.vgel.] 
4.  foxes — which  cunningly  "spoil  the  vines"  (Song  of 
Solomon  2.  15),  Israel  being  the  vineyard  (Psalm  80.8-15; 
Isaiah  5. 1-7 ;  27.  2 ;  Jeremiah  2.  21) ;  their  duty  was  to  have 
guarded  it  from  being  spoiled,  wliereas  they  thenT^elves 
spoiled  it  by  corruptions,  in  .  .  .  deserts — where  tlit^re  is 
nothing  to  eat;  wlience  the  foxes  become  so  ravenous  and 
crafty  in  their  devices  to  get  food.  So  the  prophets  wan- 
der in  Israel,  a  moral  desert,  unrestrained,  greedy  of  gain 
which  they  get  by  craft.  5.  not  gone  up  into  .  .  .  gaps 
— metaphor  from  breaches  made  in  a  wall,  to  which  the 
defenders  ought  to  betake  themselves  in  order  to  repel 
the  entrance  of  the  foe.  The  breach  is  that  made  In  the 
theocracy  through  the  nation's  sin ;  and,  unless  it  be  made 
up,  the  vengeance  of  God  will  break  in  through  it.  Those 
who  would  advise  the  people  to  repentance  are  the  re- 
storers of  the  breach  (ch.  22.  30;  Psalm  106.  23,  30).  hedge— 
the  law  of  God  (Psalm  80. 12 ;  Isaiah  5.  2, 5) ;  by  violating  it, 
the  people  stripped  themselves  of  the  fence  of  God's  pro- 
tection, and  lay  exposed  to  the  foe.  The  false  prophets 
did  not  try  to  repair  the  evil  by  bringing  back  the  people 
to  the  .law  with  good  counsels,  or  by  checking  the  bad 
with  reproofs.  These  two  duties  answer  to  the  double 
oflice  of  defenders  in  case  of  a  breach  made  in  a  wall :  (1> 
To  repair  the  breach  from  within.  (2)  To  oppose  the  foe 
from  without,  to  stand— i.  e.,  that  the  city  may  "stand." 
in  ,  .  .  day  of  .  .  .  Ijord— in  the  day  of  the  battle  which 
God  wages  against  Israel  for  their  sins,  ye  do  not  try  ti» 
stay  God's  vengeance  by  prayers,  and  by  leading  the 
nation  to  repentance.    6.  made  others  to  hope,  &c. — 


TIte  False  Prophet^  Teachings, 


EZEKIEL  XIV. 


and  Go(Ps  Consequent  Judgments. 


rather,  "they  hoped''  to  conflrra  (i.  e.,  make  good)  their 
word,  by  the  event  corresponding  to  their  proplaecy.  The 
Hebrew  requires  tliis.  [Havernick.]  Also  tlie  parallel 
clause,  "  they  have  seen  vanity,"  Implies  that  they  be- 
lieved their  own  lie  (2  Thessalonians  2. 11).  Subjective 
revelation  is  false,  unless  it  rests  on  the  objective.  8.  I 
am  against  you— rather,  understand,  "I  come  against 
you,"  to  punish  your  wicked  profanation  of  my  name  (cf. 
Revelation  2.  5,  16).  9.  mine  hand— my  power  in  ven- 
geance, not  .  .  ,  in  .  .  .  assembly — rather,  the  council; 
"  they  shall  not  occupy  the  honourable  offlce  of  councillors 
in  the  senate  of  elders  after  the  return  from  Babylon" 
(Ezra  2.  I,  2).  neither  .  .  .  -written  In  .  .  .  Israel— they 
shall  not  even  have  a  place  in  the  register  kept  of  all  cili- 
zens'  names ;  they  shall  be  erased  from  it,  just  as  the  names 
of  those  who  died  in  the  year,  or  had  been  deprived  of 
citizenship  for  their  crimes,  were  at  the  annual  revisal 
erased.  Cf.  Jeremiah  17. 13;  Luke  10. 20;  Revelation  3.  5,  as 
to  those  spiritxially  Israelites;  John  1.  47,  and  those  not  so. 
Literally  fulfilled  (Ezra  2.  59,  62;  cf.  Nehemiah  7.  5;  Psalm 
6it.  28).  neither  .  .  .  entei-  .  .  .  land— they  shall  not  so 
much  as  be  allowed  to  come  back  at  all  to  their  country. 
10.  Because,  even  because — The  repetition  heightens  the 
emphasis.  Peace— ;Sa/c^2/ to  the  nation.  Ezekiel  confirms 
Jeremiah  6.  14;  8. 11.  one — lit.,  this  one;  said  contemptu- 
ously, as  in  2  Chronicles  28. 22.  a  -tvall- rather,  a  loose  ivall. 
Ezekiel  had  said,  that  the  false  prophets  did  not  "go  up 
into  the  gaps,  or  make  up  the  breaches"  (v.  5),  as  good 
architects  do;  now  he  adds  that  they  make  a  bustling 
show  of  aiixietj'  about  repairing  the  wall ;  but  it  is  witli- 
out  rlgnt  mortar,  and  therefore  of  no  use.  one  .  .  .  others 
— besides  individual  effort,  they  jointly  co-operated  to  delude 
the  people,  da^ibed  .  .  .  ^vlth  untempered  mortar — as 
sand  without  lime,  mud  without  straw.  [Grotius.] 
Fairbairn  translates,  "plaster  it  with  whitewash."  But 
besides  the  hypocrisy  of  merely  outwardly  "daubing"  to 
make  the  wall  look  fair  (Matthew  23.27,29;  Acts  2-3.3), 
tliere  is  implied  the  unsoundness  of  the  wall  from  the 
absence  of  true  uniting  cement;  the  "untempered  cement" 
answering  to  the  lie  of  the  prophets,  who  s.sKy ,  in  support 
of  their  prophecies,  "Thus  saith  the  Lord,  when  the  Lord 
hath  not  spoken"  (ch.  22.  28).  11.  o-verfVowi-n.^— inunda- 
ting; such  as  will  at  once  wash  away  the  mere  clay  mor- 
tar. The  three  most  destructive  agents  shall  co-operate 
against  the  wall — wind,  rain,  and  hailstones.  These  last 
in  the  East  are  inore  out  of  the  regular  course  of  nature, 
and  are  therefore  often  particularly  specified  as  the  in- 
stramcnts  of  God's  displeasure  against  His  foes  (Exodus 
9.  18;  Joshua  10.  11;  Job  38.  22;  Psalm  18.  12, 13;  Isaiah  28. 
2;  30.  30;  Revelation  16.  21).  The  Hebrew  here  is,  lit.,  stones 
of  ice.  They  fall  in  Palestine  at  times  an  inch  thick  with 
a  destructive  velocity.  The  personification  heightens  the 
vivid  effect,  "  O  ye  hailstones."  The  Chaldeans  will  be 
the  violent  agency  whereby  God  will  unmask  and  refute 
them,  overthrowing  their  edifice  of  lies.  13.  shall  it  not 
be  said— Your  vanity  and  folly  shall  be  so  manifested, 
that  it  shall  pass  into  a  proverb,  "  Wliereisthe  daubing?" 
&c.  13.  God  repeats,  in  His  own  name,  as  the  Source  of 
the  coming  calamity,  what  had  been  expressed  generally 
In  V.  11.  14.  The  repetition  of  the  same  threat  is  to  awa- 
ken the  people  out  of  tlieir  dream  of  safety  by  the  certainty 
of  the  event,  foundation— As  the  "wall"  represents  the 
security  of  the  nation,  so  the  "foundation"  is  Jerusalem, 
on  the  fortifications  of  which  they  rested  tlielr  confidence. 
Gkotius  makes  the  "  foundation"  refer  to  the  false  prin- 
ciples on  which  they  rested;  y.  16  supports  the  former 
view.  16.  prophesy  concerning  Jerusalem — with  all 
their  "  seeing  visions  of  peace  for  her,"  they  cannot  ensure 
peace  or  safety  to  themselves.  17.  set  thy  face— put  on  a 
bold  countenance,  fearlessly  to  denounce  them  (ch.  3.  8,  9; 
Isaiah  .50.  7).  daughters— the  false  prophetesses;  alluded 
to  only  here;  elsewhere  the  guilt  specified  in  the  women 
Is  the  active  share  they  took  in  maintaining  Idolatry  (ch. 
8. 14).  It  was  only  in  extraordinary  emergencies  that  God 
bestowed  prophecy  on  women,  e.  g.  on  Miriam,  Deborah, 
Huldah  (Exodus  15.  20;  Judges  4.  4;  2  Kings  22. 14);  so  in 
the  \a»i  days  to  come  (Joel  2.  28).  The  rareness  of  such  in- 
■tance8  enhanced  their  guilt  In  pretending  inspiiation. 


18.  scuv  pillo-%vs  ...  to  arm-lioles— rather,  elbows  and 
wrists,  for  which  the  false  prophetesses  made  cushions  to 
lean  on,  as  a  symbolical  act,  typifying  the  perfect  tran- 
quility which  they  foretold  to  those  consulting  them. 
Perhaps  they  made  their  dupes  rest  on  these  cushions  in 
a  fancied  state  of  ecstasy ;  after  thej'  had  made  them  at 
first  stand  (whence  the  expression,  "every  stature,"  is 
used  for  "men  of  every  age").  As  the  men  are  said  to 
have  built  a  wall  {v.  10),  so  the  women  are  said  to  sew 
pillows,  &c.,  both  alike  typifying  the  "peace"  they  prom- 
ised the  impenitent,  malce  kerchiefs — magical  veils, 
which  they  put  over  the  heads  of  those  consulting  thorn, 
as  if  to  fit  them  for  receiving  a  response,  that  they  might 
be  rapt  in  spiritual  trance  above  the  world,  head  of 
every  stature — 7nen  of  every  age,  old  and  young,  great 
and  small,  if  only  these  had  pay  to  offer  them,  hunt 
souls — eagerly  trying  to  allure  them  to  the  love  of  your- 
selves (Proverbs  6.  2<);  2  Peter  2. 14),  so  as  unwarily  to  be- 
come your  prej'.  will  ye  save  .  .  .  souls  .  .  .  that  come 
unto  you— will  j'e  haul  after  souls,  and  when  they  are 
yours  ("come  unto  you"),  will  ye  promise  them  llfef 
"Save"  is  explained  (r.  22),  " promising  \iie."  [Grotius.] 
Cai^vin  explains,  "  Will  ye  hunt  my  people's  souls,  and 
yet  will  ye  save  your  own  souls;"  I,  the  Lord  God,  will  not 
allow  it.  But  "save"  is  used  {v.  19)  of  the  false  prophet- 
esses p?-o»ii4iH(7  life  to  the  impenitent,  so  that  English  V-- 
sion  and  Grotius  explain  it  best.  19.  handfuls— ex- 
pressing the  paltry  gain  for  which  they  bartered  im- 
mortal souls  (cf.  Micah  3.  5,  11;  Hebrews  12.  16).  They 
"polluted"  God  by  making  His  name  the  cloak  under 
which  they  uttered  falsehoods,  among  my  people— an 
aggravation  of  their  sin,  that  they  committed  it  "among 
the  people"  whom  God  had  chosen  as  peculiarly  His  own, 
and  among  whom  He  had  His  temple.  It  would  have 
boon  a  sin  to  have  done  so  even  among  the  Gentiles,  who 
knew  not  God;  much  more  so  among  the  people  of  God 
(cf.  Proverbs  28.  21).  slay  .  .  .  souls  that  should  not 
die,  &c.— to  predict  the  slaying  or  pei-dition  of  the  godly 
whom  I  will  save.  As  true  ministers  are  said  to  save 
and  slay  their  hearers,  according  to  the  spirit  respectively 
in  which  these  receive  their  message  (2  Corinthians  2.  15, 
16);  so  false  ministers  imitate  them;  but  promise  safety 
to  those  on  the  broad  way  to  ruin,  and  predict  ruin  to 
those  on  the  narrow  way  of  God.  my  people  that  hear 
your  lies— who  are  therefore  wilfully  deceived,  so  that 
their  guilt  lies  at  their  own  door  (Jolm  3. 19.)  20.  I  am 
against  your  pilloivs— z.  e.,  against  your  lying  ceremo- 
nial tricks  by  which  ye  cheat  the  people,  to  msitke  them 
Ay— viz.,  into  their  snares,  as  fowlers  disturb  birds  so  as 
to  be  suddenly  caught  in  the  net  spread  for  them.  "  Fly" 
is  peculiarly  appropriate  as  to  those  lofty  spiritual  flights 
to  which  they  pretended  to  raise  their  dupes,  when  they 
veiled  their  heads  with  kerchiefs  and  made  them  rest  on 
luxurious  arm-cushions  (v.  18).  let  .  .  .  souls  go— "ye 
make  them  fly"  in  oi-der  to  destroy  them;  "I  will  let 
them  go"  in  order  to  save  them  (Psalm  91.  3;  Proverbs  6. 
5;  Hosea9.  8).  31.  in  your  hand— in  you-i;  power.  "My 
people"  are  tlie  elect  remnant  of  Israel  to  be  saved,  ye 
shall  Icno-iv- bj'  the  judgments  which  ye  shall  suffer. 
23.  ye  liave  made  .  .  .  the  rigliteous  sad — by  lying  pre- 
dictions of  calamities  impending  over  the  godly,  strength- 
ened .  .  .  Avicked— (Jeremiah  S3.  14.)  heart  of .  .  .  right- 
eons  .  .  .  hands  of  .  .  .  -ivicked- 7iear^  is  applied  to  the 
righteous,  because  the  terrors  foretold  penetrated  to  their 
inmost  feelings;  hands,  to  the  wicked,  because  they  were 
so  hardened  as  not  only  to  despise  God  in  their  minds, 
but  also  to  manifest  it  in  tlieir  whole  acts,  as  if  avowedly 
w.aging  war  with  Him.  33.  ye  shall  see  no  more  vanity 
—the  event  shall  confute  your  lies,  involving  yourselves 
In  destruction  (v.  9;  ch.  14.  S;  15.  7;  Micah  3,  6). 

CHAPTER   XIV. 

Ver.  1-23.     HYrocRiTicAii  Inquirers  are  Answered 

ACCORDING  TO  THEIR  HYPOCRISY.  THE  CALAMITIES 
COMING  ON  THE  PEOPLE  ;   BUT  A  REMNANT  IS  TO  ESCAPE. 

1.  elders— persons  holding  that  dignity  among  the  exiles 
at  the  Chebar.    Grotius  refers  this  Xo  Scraiah  and  those 

581 


An  Exhortation  to  Kepentxince, 


EZEKIEL  XIV. 


Jorfear  of  God's  Judgments. 


sent  AN'ith  him /row  Judea  (Jeremiah  51. 59).    The  prophet's 
reply,  fiist,  reflecting  on  the  character  of  tlie  inquirers, 
and,  secondly,  foretelling  the  calamities  coming  on  Judea, 
may  furnish  an   idea  of  the  subject  of  their  inquiry. 
8at  before  me— not  at  once  able  to  find  a  beginning  of 
their  speech;   Indicative  of  anxiety  and   despondency. 
3.  Ueart  .  .  .  face— the  heart  is  first  corrupted,  and  then 
the  ouUvard  manifestation  of  idol-worship  follows;  they 
set  their  idols  be/ore  their  eyes.    With  all  their  pretence 
of  consulting  God  now,  they  have  not  even  put  away 
their  idols  outwardly ;  implying  gross  contempt  of  God. 
"Set  up,"  lit.,  raised  aloft;  implying  that  their  idols  had 
gained  the  supreme  ascendancy  over  them,    stumbliiig- 
Itlock  of  .  .  .  Iniquity— See  Proverbs  3. 21,  23,  "  Let  not 
them  (God's  laws)  depart  from  thine  eyes,  then  .  .  .  thy 
foot  shall  not  stumble."    Instead  of  God's  law,  which,  by 
being  kept  before  their  eyes,  would  have  saved  them  from 
stumbling,  they  set  up  their  idols  before  their  eyes,  which 
proved  a  stumbling-block,  causing  them  to  stumble  (ch. 
7. 19).    Inquired  of  at  all — lit.,  should  I  with  inquiry  be  in- 
quired of  by  such  hypoci-ites  as  they  are?   (Psalm  66.18; 
Proverbs  15.29;  2S.  9.)    4.  and  cometh— and  yet  cometh, 
feigning  himself  to  be  a  true  worshipper  of  Jehovah. 
Iilni  tliat  cometh — so  the  Margin  Hebrew  reads.    But  the 
text  Hebrew  reading  is,  "according  to  it,  according  to  the 
multitude  of  his  idols:"  the  anticipative  clause  with  the 
pronoun  not  being  pleonastic,  but  increasing  the  em- 
phasis of  the  following  clause  with  the  noun.    "  I  will 
answer,"  Zt<.,  reflexively,  "I  will  myself  (or  for  myself) 
answer  him."    according  to  .  .  .  idols — thus,  "answer- 
ing a  fool  according  to  his  folly;"   making  the  sinner's 
sin  his  punishment;  retributive  justice  (Proverbs  1.31; 
26.  5).    5.  Tliat  I  may  take—i.  e.,  unveil  and  overtake  luilh 
punishment  the  dissimulation  and  impiety  of  Israel  hid  in 
their  own  heart.    Or,  rather,  "  That  I  may  punish  them  by 
answering  them  after  their  own  hearts;"  corresponding  to 
"accoi-ding  to  the  multitude  of  his  idols"  {Note,  v.  4);  an 
Instance  is  given,  v.  9;   Romans  1.28;  2  Thessalonians  2. 
11,  God  giving  them  up  in  wrath  to  their  own  lie.    idols— 
though  pretending  to  "inquire"  of  me,  "in  their  hearts" 
they   are    "estranged    from  me,"  and  love  "idols."    6. 
Though  God  so  threatened  the  people  for  their  idolatry 
(v.  5),  yet  He  would  rather  they  should  avert  the  calamity 
by    "repentance."    turn  j/oitrseZves  —  Calvin   translates, 
"  turn  othe)-s"  {viz.,  the  stranger  proselytes  in  the  land). 
As  ye  have  been  the  advisers  of  others  (see  v.  7,  "  the 
stranger  that  sojourneth  in  Israel")  to  idolatry,  so  bestow 
at  least  as  much  pains  in  turning  them  to  the  truth :  the 
surest  prbof  of  repentance.    But  the  parallelism  to  v.  3,  4 
favours  English  Version;  their  sin  was  twofold:   (l.)"In 
their  heart"  or  inner  man.    (2.)  "Put  before  their  face," 
i.  e.,  exhibited  outwardly.    So  their  repentance  is  gener- 
ally expressed  by  "repent,"  and  is  then  divided  into:  (1.) 
"Turn  yourselves  (inwardly)  from  your  idols."    (2.)  "Turn 
away  your/aees  (outwardly)  from  all  your  abominations." 
It  is  not  likely  that  an  exhortation  to  convert  others 
should  come  between  the  two  aflfecting   themselves.    7. 
stranger— the  proselyte,  tolerated  in  Israel  only  on  con- 
dition of  worshipping  no  God  but  Jehovah  (Leviticus  17. 
8,  9).    inqtiire  of  lilm  concerning  me — i.  e.,  concerning 
my  will,    by  myself— not  by  word,  but  by  deed,  i.  e.,  by 
judgments,  marking  my  hand  and  direct  agency  ;  instead  of 
answering  him  through  the  prophet  he  consults.    Faik- 
BAiRN  translates,  as  it  is  the  same  Hebrew  as  in  the  previous 
clause,  "concerning  me,"  it  is  natural  that  God  should  use 
the  same  expression  in  His  reply  as  was  used  in  the  consult- 
ation of  Him.  But  the  sense,  I  think,  is  the  same.  The  hypo- 
crite inquires  of  the  prophet  concerning  God;  and  God, 
instead  of  replying  through  the  prophet,  replies  for  Him- 
self concerning  Himself.    8.  make  him  a  sign— ZiY.,  "  I  will 
destroy  him  so  as  to  become  a  sign;"  it  will  be  no  ordin- 
ary destruction,  but  such  as  will  make  him  be  an  object 
pointed  at  with  wonder  by  all,  as  Korah,  &c.  (Numbers 
26. 10 ;  Deuteronomy  28.  37).    9.  I  the  Lord  have  deceived 
that  prophet— not  directly,  but  through  Satan  and  his 
ministers;  not  merely  permissively,  but  by  overruling 
tlieir  evil  to  serve  the  purposes  of  His  righteous  judgment, 
K-'  be  a  touchstone  to  separate   the  precious  from  the 
582 


vile,  and  to  "prove"  His  people  (Deuteronomy  13,3;  1 
Kings  22.  23;    Jeremiah  4.  10;   2  Thessalonians  2.  11,12). 
Evil  comes  not  from  God,  though  God  overrules  it  to  serve 
His  will  (Job  12. 16;  James  1. 13;.    This  declaration  of  God 
is  intended  to  answer  their  objection, "  Jeremiah  and  Eze- 
kiel  are  but  two  opposed  to  the  many  prophets  who  an- 
nounce 'peace'  to  us."     "Nay,  deceive  not  yourselves, 
those  prophets  of  yours  are  deluding  you,  and  I  permit 
them  to  do  so  as  a  righteous  judgment  on  your  wilful 
blindness."    10.  As  tliey  dealt  deceitfully  with  God  by 
seeking  answers  of  peace  without  repentance,  so  God 
would  let  them  be  dealt  deceitfully  with  by  tlie  prophets 
whom  they  consulted.    God  would  chastise  their  sin  with 
a  corresponding  sin;  as  they  rejected  tlie  safe  directions 
of  the  true  light,  he  would  send  the  pernicious  delusions 
of  a  false  one ;  prophets  would  be  given  them  who  sliould 
re-echo  the  deceitfulness  that  already  wrought  in  their 
own  bosom,  to  their  ruin.    [Fairbaikn.]    The  people  had 
themselves  alone  to  blame,  for  they  were  long  ago  fore- 
v/arned  how  to  discern  and  to  treat  a  false  prophet  (Deu- 
teronomy 13.  3);    the  very  existence  of  such    deceivers 
among  tliem  was  a  sign  of  God's  judicial  displeasure  (cf. 
in  Saul's  case,  1  Samuel  16.14;  28.  6,7).     They  and  the 
prophet,  being  dupes  of  a  common  delusion,  should  be  in- 
volved in  a  common  ruin.     11.  Love  was  \he  spring  of 
God's  very  judgments  on  His  people,  who  were  incurable 
by  any  other  process  (ch.  11.  20 ;  37,  27),     lii.  The  second 
part  of  the  chapter:  the  efl'ect  which  the  presence  of  a 
few  righteous  persons  was  to  have  on  the  purposes  of  God 
(cf.  Genesis  18.  24-32).     God  had  told  Jeremiah  that  the 
guilt  of  Judah  was  too  great  to  be  pardoned  even  for  tlie 
intercession  of  Moses  and  Samuel  (Psalm  99.  6;  Jeremiah 
14.  2;  15. 1),  which  had  prevailed  formerly  (Exodus  32. 11- 
14;  Numbers  14. 13-20;  1  Samuel  7.  8-12),  implying  tlie  ex- 
traordinary heinousness  of  their  guilt,  since  in  ordinary 
cases  "the  elTectual  fervent  prayer  of  a  righteous  man 
(for  others)  availeth  much  "  (James  5. 16).    Ezekiel  supple- 
ments Jeremiah  by  adding  that  not  only  those  two  once 
successful  inlercessois,  but  not  even  llie  three  pre-emi» 
nently  r/r/Zi^eous  men,  Noah,  Daniel,  and  Job,  could  stay 
God's  judgments  by  their  righteousness.    13.  stafl' of  .  ,  . 
bread— on  which  man's  existence  is  supported  as  on  a 
stafl"  (ch.  4. 16;  5. 16;  Leviticus  26.  26;  Psalm  104. 15;  Isaiah 
3. 1).    I  will  send  a  famine.    14.  Noali,  Daniel  .  .  .  Job — 
specified  in  particular  as  having  been  saved  from  over- 
whelming calamities  for   tlieir  personal  righteousness. 
Noah  had  the  members  of  his  family  alone  given  to  him, 
amidst  the  general  wreck.    Daniel  saved  from  the  fury  of 
the  king  of  Babylon  the  three  youths  (Daniel  2. 17,  IS,  48, 
49).    Though  his  prophecies  mostly  were  later  than  those 
of  Ezekiel,  his  fame  for  piety  and  ivisdom  was  already  estab- 
lished, and  the  events  recorded  (Daniel  1.  2)  had  trans- 
pired.   The  Jews  would  naturally,  in  their  fallen  condi- 
tion, pride  themselves  on  one  who  reflected  such  glory  on 
his  nation  at  the  heathen  capital,  and  would  build  vain 
hopes  (here  set  aside)  on  his  influence  in  averting  ruin 
from  them.    Thus  the  objection  to  the  authenticity  of  Dan- 
iel from  this  passage  vanislies.    "Job"  forms  tiie climax 
(and  is  therefore  put  out  of  chronological  order),  having 
not  even  been  left  a  son  or  a  daughter,  and  having  had 
himself  to  pass  through  an  ordeal  of  sutTering  before  his 
final  deliverance,  and  therefore  forming  the  most  simple 
instance  of  the  righteousness  of  God,  which  would  save  the 
righteous  themselves  alone  in  the  nation,  and  that  after  an 
ordeal  of  sutTering,  but  not  spare  even  a  son  or  daughter 
for  their  sake  {v.  16,  18,  20;  cf.  Jeremiah  7. 16;  11. 14;  14. 11). 
deliver  .  .  .  soiils  by  . . .  righteousness— (Pioverbs  11.4); 
not  the  righteousness  of  works,  but  that  of  grace,  a  truth 
less   clearly   understood   under   the   law  (Romans  4. 3). 
15-31.  The  argument  is  cumulative.    He  first  puts  the  case 
of  the  land  sinning  so  as  to  fall  under  the  judgment  of 
a  famine  {v.  13);  then  (v.  15)  "noisome  beasts"  (Leviticus 
26.22);  then  "the  sword;"  then,  worst  of  all,  "pestilence:" 
the  three  most  righteous  of  men  should  deliver  only  them- 
selves, in  these  several  four  cases.  In  v.  21  he  concentrates 
the  whole  in  one  mass  of  condemnation.  If  Noah,  Daniel, 
Job,  could  not  deliver  the  land,  when  deserving  only  one 
judgment,  "how  much  more"  when  all /owr  judgment* 


TJic  Reject  ion  of  Jerusalem. 


EZEKIEL  XV,  XVI. 


Her  Original  State  Described. 


combined  are  Justly  to  visit  the  land  for  sin,  shall  these 
three  righteous  men  not  deliver  It.  19.  In  blood— not  lit- 
erally. In  Hebrew,  "blood"  expresses  every  premature 
kind  of  death.  31.  Ho%v  much  more— lit.,  "Surely  shall 
it  be  so  now,  when  I  send,"  &c.  If  none  could  avert  the 
one  o>i?y  judgment  incurred,  surely  notv,  when  all  four  are 
incurred  by  sin,  much  more  impossible  it  will  be  to  deliver 
tlie  land.  33.  Yet  ...  a  reninaiit— not  of  righteous  per- 
sons, but  some  of  the  guilty  who  should  "  come  forth"  from 
the  destruction  of  Jerusalem  to  Babylon,  to  lead  a  life 
of  hopeless  exile  there.  The  reference  here  is  to  judgment, 
not  mercy,  as  v.  23  sliows.  ye  shall  see  tlielr  .  . .  doings  ; 
and  ...  toe  contforted— ye,  the  exiles  at  tlie  Cliebar,  who 
now  murmur  at  God's  Judgment  about  to  be  inflicted  on 
Jerusalem  as  harsh,  when  ye  shall  see  the  wicked  "  ways" 
and  character  of  the  escaped  remnant,  shall  acknowledge 
tliat  both  Jerusalem  and  its  iuliabitants  deserved  their 
fate;  his  recognition  of  the  righteousness  of  the  judgment 
will  reconcile  you  to  it,  and  so  ye  shall  be  "comforted" 
under  it.  [Cai-vin.]  Tlien  would  follow  mercy  to  tlie 
elect  remnant,  though  that  is  not  referred  to  here,  but  in 
ch.  20.  43.  33.  tliey  shall  comfort  you— not  in  words,  but 
by  your  recogniziiig  in  their  manifest  guilt,  that  God  had 
not  been  unjustly  severe  to  them  and  the  city. 


CHAPTER    XV. 

Ver.  1-8.    The  "Worthlessness  of  tue  Vine  as  "Wood, 

ESPECIAr,I.Y  WHEN  BURNT,  IS  THE  IMAGE  OF  THE  WORTH- 
lESSNF^SS  AND  GUILT  OF  THE  JEWS,  WHO  SHALIi  PASS  FROM 

ONE  Fire  to  another.  This  chapter  represents,  in  the 
way  of  a  brief  introduction,  what  ch.  16.  details  minutely. 
2,  3.  What  has  tlie  \ine-wood  to  make  it  pre-eminent 
above  otlier  forest-jcood.*  Nothing.  Nay,  the  reverse. 
Other  trees  yield  useful  timber,  but  vine-wood  is  soft, 
brittle,  crooked,  and  seldom  large;  not  so  much  as  a 
"pin"  (the  large  wooden  peg  used  inside  houses  in  the 
East  to  hang  household  articles  on,  Isaiah  22. 23-25)  can  be 
made  of  it.  Its  sole  excellency  is  that  it  should  bear  fruit ; 
when  it  does  not  bear  fruit  it  is  not  only  not  better,  but 
Inferior  to  other  trees:  so  if  God's  people  lose  their  dis- 
ti  nctive  excellency  by  not  bearing  fruits  of  righteousness, 
they  are  more  unprofitable  than  the  worldly  (Deuter- 
onomy 32.  32),  for  they  are  the  vine;  the  sole  end  of  their 
being  is  to  bear  fruit  to  His  glory  (Psalm  80.  8,  9;  Isaiah  5. 
1,  &c. ;  Jeremiah  2.  21 ;  Hosea  10. 1 ;  Matthew  21.  aS).  In  all 
respects,  except  in  their  being  planted  by  God,  the  Jews 
were  inferior  to  other  nations,  as  Egypt,  Babylon,  &c., 
e.  (/.,  in  antiquity,  extent  of  territory,  resources,  military 
power,  attainments  in  arts  and  sciences,  or  than  a 
brancJi  —  rather,  in  apposition  with  "the  vine  tree." 
Omit  or  than.  What  superiority  has  the  vine  if  it  be  but  a 
branch  among  the  trees  of  the  forest,  i.  e.,  if,  as  having  no 
fruit,  it  lies  cut  down  among  other  woods  of  trees?  4, 
cast  Into  .  . .  fli-e— (John  15.  6.)  both  the  ends — the  north 
kingdom  having  been  already  overturned  by  Assyria 
under  Tiglatli-pileser;  the  south  being  pressed  on  by 
E^'vpt  (2  Kings  23.  29-35).  midst  of  It  Is  burned— rather, 
"is  on  flame;"  viz.,  Jerusalem,  which  had  now  caught  the 
flame  by  the  attack  of  Nebuchadnezzar.  Is  it  meet  for 
any  work— "  It,"  i.  e.,  the  scorched  part  still  remaining. 
6.  If  useless  before,  much  more  so  when  almost  wholly 
burnt.  0.  So  will  I  give  the  inhabitants  of  Jerusalem,  as 
being  utterly  unprofitable  (Matthew  21.  33-41 ;  25. 30;  Mark 
11. 12-14;  Luke  13.  6-9)  in  answering  God's  design  that  they 
Bhould  be  witnesses  for  Jehovah  before  the  heathen  (Mat- 
thew 3. 10;  5. 13).  7.  from  one  Are  .  .  .  another— <Cf.  Isaiah 
24.  IS.)  "  Fire"  means  here  every  kind  of  calamity  (Psalm 
60. 12);  The  Jewish  fugitives  shall  escape  from  the  ruin 
of  Jerusalem,  only  to  fall  into  some  other  calamity.  8. 
trespass— rather,  "  they  have  perversely  fallen  into  per- 
verse rebellion."  The  Jews  were  not  merely  sinners  as 
the  other  nations,  but  rcvolters  and  apostates.  It  is  one 
thing  to  neglect  what  we  know  not,  but  quite  another 
thing  to  despise  what  we  profess  to  worship  [Jerome],  as 
the  Jews  did  towards  God  and  the  law. 


CHAPTER    XVI. 

Ver.  1-63.  Detailed  Application  of  the  Paraboli- 
cal Delineation  of  Chap.  15.  to  Jerusalem  person- 
ified AS  A  Daughter.  1.  Taken  up  by  God's  gratuitous 
favour  from  infancy  (v.  1-7);  2.  and,  when  grown  up.  Joined 
to  Him  In  spiritual  marriage  {v.  8-14) ;  3.  her  unfaithful- 
ness, her  sin  (v.  15-31);  4.  the  judgment  (v.  35-52);  5.  her  un- 
looked-for restoration  (v.  53  to  the  close).  3.  cause  Jeru- 
salem to  know— Men  often  are  so  blind  as  not  to  perceive 
their  guilt  whicli  is  patent  to  all.  "Jerusalem"  represents 
tlie  whole  kingdom  of  Judah.  3.  birth  .  .  .  nativity— 
thy  origin  and  birth  ;  lit.,  thy  diggings  (cf.  Isaiah  51.  1)  and 
thy  bringings  forth,  of  .  .  .  Canaan— in  which  Abraliam, 
Isaac,  and  Jacob,  sojourned  before  going  to  Egypt,  and 
from  which  thou  didst  derive  far  more  of  thy  innate  cha- 
racteristics than  from  the  virtues  of  those  thy  progenitors 
(ch.  21.  30).  an  Amorite  .  .  .  an  Hittlte — these  being  the 
jnost  powerful  tribes  stand  for  the  whole  of  the  Canaanite 
nations  (cf.  Joshua  1.  4;  Amos  2,  9),  whlcli  Avere  so  abom- 
inably corrupt  as  to  have  been  doomed  to  utter  extermi- 
nation by  God  (Leviticus  18.  24, 25,  28;  Deuteronomy  18. 12). 
Translate  rather,  "the  Amorite  ...  the  Canaanite," i.  e., 
these  two  tribes  personified :  their  wicked  characteristics, 
respectively,  were  concentrated  In  the  parentage  of  Israel 
(Genesis  15.16).  "The  Hittlte"  Is  made  their  "mother;" 
alluding  to  Esau's  wives,  daughters  of  Heth,  whose  ways 
vexed  Rebekah  (Genesis  26.  34,  35;  27.  46),  but  pleased  the 
degenerate  descendants  of  Jacob,  so  that  these  are  called, 
in  respect  of  morals,  children  of  the  Hittlte  (cf.  v.  45).  4. 
Israel's  helplessness  In  her  first  struggling  Into  national 
existence,  under  the  image  of  an  Infant  (Hosea  2. 3)  cast 
forth  without  receiving  the  commonest  acts  of  parental 
regard.  Its  very  life  was  a  miracle  (Exodus  1.  15-22). 
navel . . .  not  cut— without  proper  attention  to  the  navel 
string,  the  Infant  just  born  Is  liable  to  die.  neither  .  .  . 
washed  in  -water  to  supple  thee- i.  e,,  to  make  the  skin 
soft.  Rather,  "for  purification;"  from  an  Arabic  root. 
[Mauree.]  Gesenius  translates  as  Margin,  "that  thou 
mlghtest  (be  presented  to  thy  parents  to)  be  looked  upon," 
as  Is  customary  on  the  birth  of  a  child,  salted— anciently 
they  rubbed  Infants  with  salt  to  make  the  skin  dense  and 
firm.  5.  cast .  .  .  in  .  .  .  ojien  field — the  exposure  of  In- 
fants was  common  In  ancient  times,  to  tlie  loatliing  of 
thy  person— referring  to  the  unsightly  aspect  of  the  ex- 
posed infant.  Fairbairn  translates,  "  With  contempt  (or 
disdainful  Indifllsrence)  of  thy  life.'"  0.  when  I  passed  by 
— as  if  a  traveller,  polluted  in  . . .  blood— but  Piscatok, 
"ready  to  be  trodden  on."  I  said— In  contrast  to  Israel's 
helplessness  stands  God's  omnipotent  word  of  grace 
which  bid  the  outcast  little  one  "live."  in  tliy  blood — 
though  thou  wast  foul  with  blood,  I  said  "Llvo."  [Gro- 
Tius.]  "Live  in  thy  blood,"  i.  e..  Live,  but  live  a  life  ex- 
posed to  many  deaths,  as  was  the  case  in  the  beginnings 
of  Israel's  national  existence,  in  order  to  magnify  the 
grace  of  God.  [Calvin.]  The  former  view  is  preferable. 
Spiritually,  till  the  sinner  is  made  sensible  of  his  abject 
helplessness,  he  will  not  appreciate  the  provisions  of 
God's  grace.  7.  caused  ...  to  multiply — lit.,  I .  . .  inade 
thee  a  myriad,  bud  .  .  .  of*fleld— the  produce  of  the  field. 
In  2.30  years  they  increased  from  seventy-flve  persons  to 
eight  hundred  thousand  (Acts  7.  14).  [Calvin.]  But  see 
Exodus  12.37,38.  excellent  ornaments— it7.,  "ornament 
of  ornaments."  naked  .  .  .  bare — (Hosea  2.  3.)  Lit., 
"nakedness  .  .  .  bareness"  itself;  more  emphatic.  8.  thy 
time  ...  of  love— H<.,  loves  (cf.  Song  of  Solomon  2.  10-13). 
Thou  wast  of  marriageable  age,  but  none  was  willing  to 
marry  thee,  naked  as  thou  wast.  I  then  regarded  thee 
with  a  look  of  grace  when  the  full  time  of  thy  deliverance 
was  come  (Genesis  15. 13, 14 ;  Acts  7. 6, 7).  It  is  not  she  that 
makes  the  advance  to  God,  but  God  to  her;  she  has  noth- 
ing to  entitle  her  to  such  notice,  yet  He  regards  her  not 
with  mere  benevolence,  but  with  love,  such  as  one  cher- 
ishes to  the  person  of  his  wife  (Song  of  Solomon  1.  3-6; 
Jeremiah  31.3;  Malachi  1.2).  8.  spread  my  skirt  over 
thee— the  mode  of  espousals  (Ruth  3.  9).  I  betrothed  thee 
(Deuteronomy  4. 37 ;  10. 15 ;  Hosea  11. 1).    The  cloak  is  ofteu 

583 


jerusaiism's  Monstrous  WItoredom, 


XZEKIEL  XVI. 


and  ha-  Qi-lcvous  Judgment, 


nsed  as  a  bed  coverlet  in  the  East.  God  explains  what 
He  means,  "I  entered  into  .  .  .  covenant  with  thee,"  i.  e., 
at  Sinai.  So  Israel  became  "  the  wife  of  God's  covenant" 
(Isaiah  54.  5;  Jeremiah  3. 11;  Hosea  2. 19, 20 ;  Malachi  2.  14). 
thou  .  . .  mine— (Exodus  19.5;  Jeremiah  2.  2.)  9.  waslied 
I  tliee— ,is  brides  used  to  pass  through  a  preparatory  puri- 
fication (Esther  2. 12).  So  Isi'ael,  before  the  giving  of  the 
law  at  Sinai  (Exodus  19. 14),  "Moses  sanctified  the  people, 
and  tliey  washed  their  clothes."  So  believers  (1  Corin- 
thians 6.  11).  oil— emblem  of  the  Levitical  priesthood, 
llie  type  of  Messiah  (Psalm  45.  7).  10.  Psalm  45.  13,  14, 
similarly  describes  the  Church  (Israel,  the  appointed 
mother  of  Christendom)  adorned  as  a  bride  (so  Isaiah  61. 
10).  It  is  Messiah  who  provides  the  wedding  garment 
(Revelation  3.  IS;  19.  8).  badger's  sUin—taJiash ;  others 
translate,  seal  skins.  They  formed  tlie  overcovering  of  the 
tabernacle,  which  was  as  it  were  the  nuptial  tent  of 
God  and  Israel  (Exodus  26.  14),  and  were  the  material 
of  the  shoes  worn  by  the  Hebrews  on  festival  days,  ilne 
linen— used  by  the  priests  (Leviticus  6.  10);  emblem  of 
jmrity.  11.  The  marriage  gifts  to  Rebekah  (Genesis  24. 22, 
47).  VZ.  je-4vel  on  thy  forehead— rather,  "a  ring  in  thy 
*iose"  (Isaiah  3.  21).  a  cro-wn- at  once  the  badge  of  a 
Oride,  and  of  her  being  made  a  queen,  as  being  consort  of 
the  King;  the  very  name  Israel  meaning  "a  prince  of 
God."  So  they  ai'e  called  "a  kingdom  of  priests"  (Exodus 
19.  6;  cf.  Revelation  1.  0).  Though  the  external  blessings 
bestowed  on  Israel  were  great,  yet  not  these,  but  the 
internal  and  spiritual,  form  the  main  reference  in  the 
kingly  marriage  to  which  Israel  was  advanced.  13.  flour 
.  .  .  honey  .  .  .  oil- these  three  mixed  form  the  sweetest 
cakes ;  not  dry  bread  and  leeks  as  in  Egypt.  From  raiment 
He  passes  to  food  (Deuteronomy  32.  13,  14).  exceeding 
heauliful— Psalm  48.  2,  the  city;  also,  Psalm  29.  2,  the 
temple,  prosper  into  a  kingdom-^exercising  empire 
over  surrounding  nations.  14.-.  thy  renown  .  .  .  among 
.  .  .  heathen— The  theocracy  reached  its  highest  point 
under  Solomon,  who.  distant  potentates  heard  of  his 
"  fame"  (1  Kings  10. 1,  &o.),  e.  g.,  the  queen  of  Sheba,  Hiram, 
&c.  (Lamentations  2.  15).  my  comeliness— it  was  not 
thine  own,  but  imparted  by  me.  15.  Instead  of  attri- 
bviting  the  glory  of  her  privileges  and  gifts  to  God,  Israel 
prided  lierself  on  them  as  her  own  (Deuteronomy  32. 15 ; 
Jerfcmiali  7.  4 ;  Micah  3. 11),  and  then  wantonly  devoted 
th'  fti  to  her  idols  (Hosea  2.  8;  cf.  Luke  15. 12, 13).  playedst 
.  .  .  harlot  because  of  tliy  reno'wn — "  didst  play  the 
wanton  upon  thy  name"  [Fairbaien],  viz.,  by  allowing 
thy  renown  to  lead  thee  into  idolatry  and  leagues  with 
idolaters  (Isaiah  1.  21;  57.  8;  Jeremiah  3.  2,  6).  Englislh 
Version  is  better,  "because  of  tliy  renown,"  i.  e., relying  on 
it;  answering  to  "thou  didst  trust  in  thine  own  beauty." 
his  it  ^vas— thy  beauty  was  yielded  up  to  every  passer  by, 
Israel's  zest  for  the  worship  of  foul  idols  was  but  an 
anxiety  to  have  the  approbation  of  heaven  for  their 
carnal  lusts,  of  which  the  idols  were  the  personification ; 
hence,  too,  tlicir  tendency  to  wander  from  Jehovah,  who 
was  a  restraint  on  corrupt  nature.  16.  dcclcedst  .  .  . 
■with  divers  colours — or,  "didst  make  ...  of  divers 
colours"  [Faikbairn];  the  metaphor  and  the  literal  are 
here  mixed.  The  high  places.whereon  they  sacrificed  to 
Astarte  are  here  compared  to  tents  of  divers  colours,  which 
an  impudent  harlot  would  spread  to  show  her  house  was 
open  to  all.  [Calvin.]  Cf.  as  to  "woven  hangings  for 
Astarto"'  (the  right  translation  for  "grove")  2  Kings  23.7. 
the  like  .  .  .  shall  not  come,  neither  shall  .  .  .  he — 
rather,  "have  not  come,  nor  shall  be."  These  thy  doings 
are  unparalleled  in  the  past,  and  shall  be  so  in  the  future. 
IT.  my  gold  .  .  .  my  silver— (Haggai  2.  8.)  Images  of 
men— rather,  "of  the  phallus,"  the  Hindoo  lingam,  or 
membrum  virile  [Havernick],  deified  as  the  emblem  of 
fecundity ;  man  making  his  lust  his  god.  English  Version, 
however,  is  appropriate;  Israel  being  represented  as  a 
woman  playing  the  harlot  witj^  "male  images,"  i.  e.,  im- 
ages of  male  gods,  as  distinguished  from  female  deities. 
18.  tookest  thy  .  .  ,  garments  .  .  .  coveredst  them— 
i.  e.,  the  idols,  as  if  an  adulteress  were  to  cover  her  para- 
mours with  garments  which  she  had  received  from  the 
liberality  of  her  husband,  my  oil- the  holy  anointing 
5S4 


oil  sacred  to  God  (Exodus  30.  22-25).  Also  that  used  in 
sacrifices  (Leviticus  2.  1,  i).  19.  My  meat  ...  I  gave — 
(Hosea  2.  8.)  set  it  before  them— as  a  minchuh  or  "meat 
oflering"  (Leviticus  2. 1).  a  sweet  savour — lit.,  "  a  savour 
of  rest,"  i.  e.,  whereby  they  might  be  propitiated,  and  be 
at  peace  ("  rest")  with  you ;  how  ridiculous  to  seek  to  pro- 
pitiate gods  of  wood!  thus  it  -ivas- The  fact  cannot  be 
denied,  for  I  saw  it,  and  say  it  was  so,  saith  Jehovah.  30, 
81.  children  .  .  .  born  unto  me— Though  "thy  chil- 
dren," yet  they  belong  "  unto  me,"  rather  than  to  thee, 
for  they  were  born  under  the  immutable  covenant  with 
Israel,  which  even  Israel's  sin  could  not  set  aside,  and 
have  received  tlie  sign  of  adoption  as  mine,  viz.,  circum- 
cision. Tliis  aggravates  the  guilt  of  sacrificing  them  to 
Molech.  to  be  devoured— not  merely  to pccss  through  the 
fire,  as  sometimes  children  were  made  to  do  (Leviticus  18. 
21)  without  hurt,  but  to  pass  through  so  as  to  be  made  the 
food  of  the  flame  in  honour  of  idols  (Isaiaii  57.5;  Jeremiah 
7.31;  19.5;  32.  35,  Notes).  Is  this  of  tliy  tvhoredotns  a 
small  matter,  that  thou  Iiast  slain  my  children — rather, 
"Were  </i.v  whoredoms  a  small  matter  (i.  e.,  not  enough, 
but)  that  thou  hast  slain  (i.  e.,  must  also  slay)",  &c.  As  if 
thy  unchastity  was  not  enough,  thou  hast  added  this  un- 
natural and  sacrilegious  cruelty  (Micah  6.  7).  33.  not  re- 
membered .  .  .  youtlx— forgetfulness  of  God's  love  is  the 
source  of  all  sins.  Israel  forgot  her  deliverance  by  God  in 
the  infancy  of  her  national  life.  See  v.  43,  to  which  v.  60 
forms  a  lovely  contrast  (Jeremiah  2.  2 ;  Hosea  11. 1).  33. 
woe,  -ivoe  unto  thee,  &c. — This  parenthetical  exclama- 
tion has  an  awful  eflTect  coming  like  a  lightning  flash  of 
judgment  amidst  the  black  clouds  of  Israel's  guilt,  341:. 
eminent  place— rather,  "a  fornication-chamber,"  often 
connected  with  the  impure  rites  of  idolatry:  spiritual 
fornication,  on" an  eminent  place,"  answering  to  "forni- 
cation-chamber," is  mainly  meant,  with  an  allusion  also 
to  the  literal  fornication  associated  with  it  (Jeremiah  2. 
20 ;  3. 2).  35.  at  every  head  of  the  wa.-y — in  the  most  fre- 
quented places  (Proverbs  9. 14).  thy  beauty  ,  ,  ,  ab- 
horred ,  .  .  opened .  ,  ,  feet  to  every  one — The  wanton 
advances  were  all  on  Israel's  part,  the  idolatrous  nations 
yielded  to  her  nothing  in  return,  Slie  had  yielded  so 
much  that,  like  a  worn-out  prostitute,  her  tempters  be- 
came weary  of  her.  When  the  Church  lowers  her  testi- 
mony for  God  to  the  carnal  tastes  of  the  world,  with  a 
view  to  conciliation,  she  loses  everything  and  gains  noth- 
ing. 30.  fornication  -with , , ,  Egyptians— alliances  with 
Egypt,  cemented  by  sharing  their  idolatries,  great  of 
flesh—of  powerful  virile  parts ;  fig.  for  the  gross  and  lustful 
religion  of  Egypt  {e.g.,  Isis,  &c.),  which  alone  could  sat- 
isfy the  abominable  lust  of  Israel  (ch.  20.  7,  8;  23. 19,  20,  21). 
to  provoke  me — wantonly  and  purposely.  37.  The  con- 
sequent judgments,  which,  however,  proved  of  no  avail 
in  reforming  the  people  (Isaiah  9. 13;  Jeremiah  5.  3).  de- 
livered thee  unto  .  .  .  Philistines  —  (2  Kings  IG.  6;  2 
Chronicles  28.  18,  19.)  ashamed  of  tliy  leivd  w^ay — The 
Philistines  were  less  wanton  in  idolatry,  in  that  they  did 
not,  like  Israel,  adopt  the  idols  of  every  foreign  countrj-, 
but  were  content  with  their  own  (t;.  57;  Jeremiah  2.  11). 
38.  unsatiable — not  satisfied  with  whoredoms  w"ith  neigh- 
bours, thou  hast  gone  off  to  the  distant  Assyrians,  i.  e., 
hast  sought  a  league  with  them,  and  with  it  adopted  their 
idolatries.  39.  multiplied  .  .  .  fornication  in  .  .  .  Ca- 
naan unto  Chaldea- Thou  liast  multiplied  thy  idolatries 
"in  Canaan"  by  sending  "  unto  Chaldea"  to  borrow  from 
thence  tlie  Chaldean  rites,  to  add  to  the  abominations 
already  practised  "in  Canaan,"  before  the  carrying  away 
of  Jehoiachin  to  Chaldea.  The  name  "  Canaan"  is  used  to 
Imply  that  they  had  made  Judea  as  much  the  scene  of 
abominations  as  it  was  in  the  days  of  the  corrupt  Canaan- 
ites.  The  land  had  become  utterly  Canaanitish  (ch.  23, 14, 
&c.).  30.  weak  ,  ,  .  heart — Sin  weakens  the  intellect 
("heart"),  as,  on  the  contrary,  "the  way  of  the  Lord  is 
strength  to  the  upriglit"  (Proverbs  10.  29).  31.  Repetition 
ofv.  24.  not  .  .  .  as  .  ,  .  harlot  ,  .  .  thou  scornest  hire— 
unlike  an  ordinary  harlot  thou  dost  prostitute  thy  person 
gr.atis,  merely  to  satisfy  thy  lust.  Jerome  translates 
"  Thou  hast  not  been  as  a  harlot  in  scorning  {i.  e.,  who  or  > 
dinarily  scorns)  a  hire  offered,"  in  order  to  yet  a  larger  on«  ■ 


Jerusalem's  Orievous  Judgment. 


EZEKIEL  XVI. 


Her  Sin  Callelhfor  Punishment 


nay,  thou  hast  offered  hire  thyself  to  thy  lovers  (v.  33.  34), 
But  these  verses  show  English  Version  to  be  preferable,  for 
they  state  tliat  Israel  prostituted  herself,  not  merely  for 
any  small  reward  without  demanOing  more,  but  for  "no  re- 
ward." 33.  instead  of  l»cr  Imsband — referring  to  Num- 
bers 5. 19,  20,  29.  Fairbairn  translates,  "  whilst  under  her 
husband."  33,  34:.  Israel  hired  her  paramours,  instead 
of  being,  like  otlier  harlots,  hired  by  them;  she  also  fol- 
lowed them  without  their  following  her.  35.  Here  begins 
the  throat  of  wratli  to  be  poured  out  on  her.  36.  fllthi- 
uess — lit.,  brass;  metaphor  for  tfie  lowest  part  of  the  person. 
[Ualvin.]  English  Version  is  better;  thy  filthy  lewdness 
is  poured  out  without  restraint  (cf.  Jeremiah  13.  27),  As 
silver  is  an  emblem  of  purity,  brass  typifies  "filthiness," 
because  it  easily  contracts  rust.  Henderson  explains  it, 
"Because  thy  woHe^  was  lavished  on  thy  lovers"  (v.  31, 
33,  31).  blood  of  tUy  cliUdveu— (v.  20;  Jeremiah  2,  34,) 
87.  tliy  lovers— the  Ciialdeans  and  the  Assyrians,  The 
law  of  retribution  is  the  more  signally  exemplified  by  God 
employing,  as  His  instruments  of  judgment  on  Israel, 
those  very  nations  whose  alliance  and  idols  Israel  had  so 
eagerly  sought,  besides  giving  her  up  to  those  who  had 
been  always  her  enemies,  "God  will  make  him,  who 
leaves  God  for  the  world,  disgraced  even  in  the  eyes  of  tlie 
world,  and  indeed  the  more  so  tlie  nearer  he  formerly 
stood  to  Himself,"  [Hengstenberg.]  (Isaiah  47, 3 ;  Jere- 
miah 13.  2(i;  Hosea  2.  12;  Nalium.  3.  5.)  all  ,  .  ,  tliou  Iiast 
liateii— the  Edomltes  and  Philistines ;  also  Moab  and  Am- 
mou  especially  (Deuteronomy  2;^.  3).  I  ,  ,  ,  will  discover 
tUy  nakedness— punishment  in  kind,  as  she  had  "dis- 
covered her  nakedness  through  whoredoms"  (v.  30) ;  the 
ijin  and  its  penalty  corresponded,  I  will  expose  thee  to 
public  Infamy,  38-4:0.  judge  tliee,  as  -ivoimen  tliat 
break  '.vcdlock— (Leviticus  20,  10 ;  cf.  v.  2,)  In  the  case  of 
individual  adulteresses,  stoning  was  the  penalty  (John  8. 
4,  5).  In  the  case  of  communities,  the  sword.  Also  apostasy 
(Deuteronomy  13.  10)  and  sacrificing  children  to  Molech 
(Leviticus  20. 1-5)  incurred  stoning.  Thus  the  penalty  was 
doubly  due  to  Israel ;  so  the  other  which  was  decreed 
against  an  apostate  city  (Deuteronomy  13.  15, 16)  is  added, 
"  tliey  shall  stone  thee  with  stones  and  thrust  thee  through 
with  .  .  ,  swords,"  The  Ciialdeans  hurled  stones  on  Jeru- 
Balem  at  tiio  siege,  and  slew  with  the  sword  on  its  captui'e, 
8h.ed  blood  ,  .  ,  judged — (Genesis  9,  6.)  jealousy — image 
taken  from  the  fury  of  a  husband  in  jealousy  shedding 
the  blood  of  an  unfaithful  wife,  such  as  Israel  had  been 
towards  God,  her  husband  spiritually.  Lit.,  "I  will  make 
thee  (to  become)  blood  of  fury  and  jealousy,"  39.  tliine 
eminent  place  — lit.,  "fornication-chamber"  (Note,  v.  24), 
the  temple  which  Israel  had  converted  into  a  place  of 
spiritual  fornication  witli  idols,  to  please  the  Chaldeans 
(oh,  23. 14-17).  strip  tliee  of , . ,  clotbes— (Ch,  2;?,  26;  Hosea 
2.  3,)  They  shall  dismantle  thy  city  of  its  walls,  fair 
jewels — lit.,  vessels  of  thy  fairness  or  beauty  ;  the  vessels  of 
the  temple.  [Grotius.]  All  the  gifts  wherewith  God  hath 
adorned  thee,  [Calvin.]  4r0.  (Ch.  23. 10, 47,)  Cf,  as  to  the 
destruction  under  Titus,  Luke  19,  43,  44,  41.  The  result  of 
the  awful  judgment  shall  be,  when  Divine  vengeance  has' 
run  its  course  it  shall  cease,  burn— (Deuteronomy  13. 10; 
2  Kings  25.9.)  -women— the  surrounding  Gentile  nations 
to  whom  tiiou  Shalt  be  an  object  of  mocking  (Psalm  137. 
7),  I  will  cause  tUee  to  cease  ,  ,  ,  Harlot— (Ch.  23.  27.) 
Thou  Shalt  no  longer  be  able  to  play  the  harlot  tlirough  my 
judgments.  tUoji  .  .  .  sUaltglve  ,  ,  ,  no  liire  .  .  .  more 
—thou  Shalt  have  none  to  give.  4-2.  my  fury  .  .  .  rest — 
when  my  ju.stice  has  exacted  the  full  penalty  commensu- 
rate with  ihy  awful  guilt  (Note,  ch,  5.  13),  It  is  not  a  miti- 
gation of  the  penalty  that  is  here  foretold,  but  such  an 
utter  destruction  of  all  the  guilty  that  there  shall  be  no 
need  of  further  punishment,  [Calvin,]  43.  (Ver,  22; 
Psalm  78.  42.)  In  gratitude  for  God's  favours  to  her  in  her 
early  lilstory.  (retted  me-(Isaiah  &3. 10;  Ephesians  4.  30.) 
tliousUalt  not  commit  tHlj  lewdness  above  all  tUlne 
abominations— t.  c.,  this  the  wickedness  (cf.  Zechariah  5,  8), 
peculuirly  hateful  to  God,  viz.,  spiritual  unchastity  or 
Idolatry,  over  and  "above"  (i,  e,, besides)  all  thine  other 
abominations,  I  will  put  It  outof  thy  power  to  commit  it 
by  cutting  thee  off,    Fairbairn  translates,  "  I  will  not  do 


what  Is  scandalous  (viz.,  encouraging  thee  in  thy  sin  by 
letting  it  pass  with  impunity)  upon  all  thine  abomina- 
tions;" referring  to  Leviticus  19. 29,  the  conduct  of  a  father 
who  encouraged  his  daughter  in  harlotry.  EnglishVei-sior* 
is  much  better,  44.  As  ,  ,  .  ntotber  .  ,  ,  Uer  dangbter— 
Is,  and  so  is,  are  not  in  the  original ;  the  ellipsis  gives  th" 
proverb  (but  two  words  in  the  Hebreiv)  epigrammatic 
brevity,  Jerusalem  proved  herself  a  true  daughter  of  tho 
Hittite  mother  in  sin  (v.  3),  45.  motUer's  , ,  ,  tUat  loatli- 
etU  iier  busband— z.  e.,  God  ("  haters  of  God,"  Romans  1. 
30) ;  therefore  the  knowledge  of  the  true  God  had  originally 
been  in  Canaan,  handed  down  from  Noah  (hence  we  find 
Melchizedek,  king  of  Salem,  in  Canaan, "  priest  of  the  most 
high  God,"  Genesis  14. 18),  but  Canaan  apostatized  from  it- 
this  was  what  constituted  the  blackness  of  tlie  Canaan- 
ites'  guilt,  loatlietli  ,  .  .  cliildren  —  whom  she  put  to 
death  in  honour  of  Saturn ;  a  practice  common  among  the 
Phoenicians,  sister  of  tliy  sisters— thou  art  akin  in  guilt 
to  Samaria  and  Sodom,  to  which  thou  art  akin  by  birth, 
Moab  and  Amnion,  the  incestuous  children  of  Lot,  nephew 
of  Abraham,  Israel's  progenitor,  had  their  origin  from 
Sodom;  soSodom mightbe called  Judah's sister,  Samaria, 
answering  to  the  ten  tribes  of  Israel,  is,  of  course,  sister 
to  Judah,  46.  elder  sister  .  ,  .  Samaria  .  ,  ,  older  than 
Sodom,  to  whom  Judah  was  less  nearly  related  by  kindred 
than  she  was  to  Samaria.  Sodom  is  therefore  called  her 
younger  sister;  Samaria,  her  "elder  sister."  [Grothjs.] 
Samaria  is  called  the  "elder,"'  because  in  a  moral  respect 
more  nearly  related  to  Judah,  [Fairbairn.]  Samai.a 
had  made  the  calves  at  Dan  and  Bethel  in  imitation  of  the 
cherubim,  ber  daugbters— the  inferior  towns  subject  to 
Samaria  (cf.  Numbers  21.  25,  Margin),  left  — The  Ori- 
entals faced  the  east  in  marking  the  directions  of  the  sky ; 
thus  the  north  was  "left,"  the  south  "right."  Sodom 
,  .  .  daugbters— Am mon  and  IMoab,  oflfshoots  from  Sodom ; 
also  the  towns  subject  to  it,  47.  tbeir  abominations — 
Milcom  and  Chemosh,  the  "abominations  of  Amnion 
and  Moab  "  (1  Kings  11,  5, 7),  corrupted  in/ore  tlian  tbey 
—so  it  is  expressly  recorded  of  Manasseh  (2  Kings  21.  9). 

48.  Sodom — (Matthew  11.  24.)  Judah's  guilt  was  not  pos- 
itively, but  relatively,  greater  than  Sodom's;  because  it 
was  in  the  midst  of  such  higher  privileges  and  sucli 
solemn  warnings ;  a  fortiori,  the  guilt  of  unbelievers  in  the 
midst  of  the  highest  of  all  lights,  viz.,  the  gospel,  is  tlie 
greatest.  49.  pride — inherited  by  Moab,  her  offspring 
(Isaiali  16.  6;  Jeremiah  48.  26),  and  by  Ammon  (Jeremiali 

49,  4),  God,  the  heart-searcher,  here  specifies  as  Sodom's 
sin,  not  merely  her  nototious  lusts,  but  the  secret  spring 
of  them,  "pride"  flowing  from  "fulness  of  bread,"  caused 
by  the  fertility  of  tho  soil  (Genesis  13, 10),  and  producing 
"idleness."  abundance  of  idleness — lit.,  the  secure  care- 
lessness of  ease  or  idleness,  neither  did  she  strengthen  .  . . 
the  poor— Pride  is  always  cruel;  it  arrogates  to  itself  all 
things,  and  despises  brethren,  for  whose  needs  it  tliere- 
fore  has  no  feeling ;  as  Moab  had  not  for  the  outcast  Jews 
(Isaiah  16.  3,  4 ;  Jeremiah  48,  27  ;  Luke  16. 19-21 ;  James  5. 
l-5j,  50.  haughty — puffed  up  with  prosperity,  abomi- 
nation before  me — "sinners  before  the  Lord"  (Genesis  13. 
13) ;  said  of  those  whose  sin  is  so  heinous  as  to  cry  out  to 
God  for  immediate  judgments;  presumptuous  sins,  daring 
God  to  the  face  (Genesis  18,  20 ;  19.  5),  I  took  them  away— 
(Genesis  19,24),  as  I  sa-iv  good— rather,  "according  to 
what  I  saw;"  referring  to  Genesis,  18,  21,  where  God  says, 
"I  will  go  down,  and  see  whether  they  have  done  alto- 
gether according  to  the  cry  of  it  which  Is  come  unto  me." 
51.  Samaria— the  kingdom  of  the  ten  tribes  of  Israel  less 
guilty  than  Judah;  for  Judah  betrayed  greater  ingrati- 
tude, having  greater  privileges,  viz.,  the  temple,  the  priest- 
hood, and  the  regular  order  of  kings.  Justlfledrthy  sisters 
— made  them  appear  almost  Innocent  by  comparison  with 
thy  guilt  (Jeremiali  3.  11 ;  Matthew  12.  41,  42),  53.  Tliou 
.  ,  .  Avhich  hast  judged  ,  .  .  bear  thine  o^vn — (Matthew 
7, 1,  2;  Romans  2, 1, 17-23.)  Judah  had  judged  Sodom  (rep- 
resenting the  heathen  nations)  and  Samaria  (Israel),  say- 
ing they  were  justly  punished,  as  If  she  herself  was  inno- 
cent (Luke  13.  2),  thy  shame— ignominious  punishment. 
53.  Here  follows  a  promise  of  I'estoratlon,  Even  the  sore 
chastisements  coming  on  Judah  Avould  fail  to  reform  its 

585 


.llir  y  Promised  in  the  End. 


EZEKIEL  Xyil. 


Parabli  of  Two  Eagles  and  a  Vin«, 


people ;  God's  returning  goodness  alone  would  effect  this, 
to  show  how  entirely  of  grace  was  to  be  their  restoration. 
The  restoration  of  her  erring  sisters  is  mentioned  before 
hers,  even  as  their  punishment  preceded  her  punish- 
ment; so  all  self-boasting  is  excluded.  [Fairbairn.] 
"Ye  shall,  indeed,  at  some  time  or  other  return,  but 
Moab  and  Ammon  shall  return  with  you,  and  some  of 
the  ten  tribes."  [Geotius.]  bring  again  .  .  .  captivity 
—i.  e.,  change  the  affliction  into  prosperity  (so  Job  42. 10). 
Sodom  itself  was  not  so  restored  (Jeremiah  20. 16),  but  Am- 
mon and  Moab  (her  representatives,  as  sprung  from  Lot 
who  dwelt  in  Sodom)  were  (Jeremiah  48.  47;  49.  6);  l)rob- 
ably  most  of  the  ten  tribes  and  the  adjoining  nations,  Am- 
mon and  Moab,  &c.,  were  in  part  restored  under  Cyrus ; 
but  the  full  realization  of  tlie  restoration  is  yet  future ; 
the  heathen  nations  to  be  brought  to  Christ  being  typified 
by  "Sodom,"  whose  sins  they  now  reproduce  (Deuteron- 
omy 32.  32).  captivity  of  tliy  captives— H<.,  "  of  thy  cap- 
tivities." However,  tlie  gracious  promise  rather  begins 
with  tlie  "nevertheless"  (v.  60),  not  here;  for  v.  59  is  a 
threat,  not  a  promise.  The  sense  here  thus  is.  Thou  shalt 
be  restored  when  Sodom  and  Samaria  are,  but  not  till  then 
{v.  x>),  i.e., never.  This  applies  to  the  guilty  who  should 
be  utterly  destroyed  (t).  41,  42);  but  it  does  not  contradict 
the  subsequent  promise  of  restoration  to  their  posterity 
(Numbers  14.  29-33),  and  to  the  elect  remnant  of  grace. 
[Calvin.]  54.  liear  tliine  ow^n  shame— by  being  put  on 
a  level  with  those  whom  thou  hast  so  much  despised. 
thou  art  a  comfort  unto  tUeni— since  they  see  thee  as 
miserable  as  themselves.  It  is  a  kind  of  melancholy 
"comfort"  to  those  chastised  to  see  others  as  sorely  pun- 
ished as  themselves  (ch.  14.  22,  23).  55.  {Note,  v.  53.)  56. 
Sodom  -was  not  mentioned— Zi'<.,  was  not  for  a  report. 
Thou  didst  not  deign  to  mention  her  name  as  if  her  case 
could  possibly  apply  as  a  warning  to  thee,  but  it  did  apply 
(2  Peter  2.  6).  57.  Before  tUy  -wickedness  was  dis- 
covered—manifested to  &\\,viz.,  by  the  punishment  in- 
flicted on  thee,  thy  reproach  of  .  .  .  Syria  and  .  .  , 
Pliilistines— the  indignity  and  injuries  done  thee  by 
Syria  and  tlie  Philistines  (2  Kings  16.  5;  2  Chronicles  28. 
18;  Isaiah  9.  11,  12).  58.  borne  thy  lewdness— j.  e.,  the 
punishmentof  it  (ch.  23.49).  I  do  not  treat  thee  with  exces- 
sive rigour.  Thy  sin  and  punishment  are  exactly  com- 
mensurate. 59.  the  oath — the  covenant  between  God 
and  Israel  (Deuteronomy  29. 12, 14).  As  thou  hast  despised 
it,  so  will  I  despise  thee.  No  covenant  is  one-sided; 
where  Israel  broke  faith,  God's  promise  of  favour  ceased. 
60.  The  promise  here  bursts  forth  unexpectedly  like  the 
sun  from  the  dark  clouds.  With  all  her  forgetfulness  of 
God,  God  still  remembers  her ;  showing  that  her  redemp- 
tion is  altogether  of  grace.  Contrast  "I  will  remember," 
with  "thou  hast  not  remembered"  (v.  22,  43);  also  "wj/ 
covenant,"  with  "  thy  covenant "  (v.  61 ;  Psalm  106. 45) ;  then 
the  effect  produced  on  her  is  (y.  63),  "that  thou  mayest  re- 
member." God's  promise  was  one  oi promise  and  of  grace. 
Tlie  law,  in  its  letter,  was  Israels  ("thy  ")  covenant,  and  in 
this  i-estricted  view  was  long  subsequent  (Galatians  3.  17). 
Israel  interpreted  it  as  a  covenant  of  works,  which  she, 
whilst  boasting  of,  failed  to  fulfil,  and  so  fell  under  its 
condemnation  (2  Corinthians  3.  3, 6).  The  law,  in  its  spirit, 
contains  the  germ  of  the  gospel ;  the  New  Testament  is 
the  full  development  of  the  Old,  the  husk  of  the  outer 
form  being  laid  aside  when  the  inner  spirit  was  fulfilled 
in  Messiah.  God's  covenant  with  Israel,  in  the  person  of 
Abraham,  was  the  reason  why,  notwithstanding  all  her 
guilt,  mercy  was,  and  is,  in  store  for  her.  Therefore  the 
heathen  or  Gentile  nations  must  come  to  her  for  bless- 
ings, not  she  to  them,  everlasting  covenant— (ch.  37.  26 ; 
2  Samuel  23.  5 ;  Isaiah  55.  3).  The  temporary  forms  of  the 
law  were  to  be  laid  aside,  that  in  its  permanent  and  "  ever- 
lasting" spirit  it  might  be  established  (Jeremiah  31.  31-37; 
32.  40;  50.  4,  5;  Hebrews  8.  8-13).  61.  thou  shalt  remem- 
ber—It is  God  who  first  remembers  her  before  she  remem- 
bers Him  and  her  own  ways  before  bira  (v.  60;  ch,  20,  43; 
36.  31).  ashamed— the  fruit  of  repentance  (2  Corinthians 
7.  10,  11);  none  please  God  unless  those  who  displease 
themselves ;  a  foretaste  of  the  gospel  (Luke  18. 9-14).  I  will 
give  them  unto  thee  for  daughters— (Isaiah  51. 1 ;  60.  3, 
586 


4;  Galatians  4.20,  &c.)  All  the  heathen  nations,  not 
merely  Sodom  and  Samaria,  are  meant  by  "thy  sisters, 
elder  and  younger."  In  Jerusalem,  first  individual  be- 
lievers were  gathered  into  the  elect  Church.  From  Jerusa- 
lem the  gospel  went  forth  to  gather  in  individuals  of  the 
Gentiles;  and  Jerusalem  and  Judah  shall  also  be  the  first 
nation  which,  as  sucli,  shall  be  converted  to  Christ;  and 
to  her  the  other  nations  shall  attach  themselves  as  be- 
lievers in  Messiah,  Jerusalem's  King  (Psalm  110. 2;  Isaiah 
2.2,3).  "The  king's  daughter  "  in  Psalm  45. 12-14  is  Judah; 
her  "companions,"  as  "the  daughter  of  Tyre,"  are  the 
nations  given  to  her  as  converts,  here  called  "  daughters." 
not  by  thy  covenant — This  does  not  set  aside  the  Old 
Testament  in  its  spirit,  but  in  its  mere  letter  on  which  the 
Jews  had  rested,  whilst  they  broke  it:  the  latter  ("thy 
covenant")  was  to  give  place  to  God's  covenant  of  grace 
and  promise  in  Clirist  who  "fulfilled  "  the  law.  God  means, 
"  not  that  thou  on  thy  part  hast  stood  to  the  covenant) 
but  that '  I  am  tlie  Lord,  I  change  not '  (Malachi  3.  6)  from 
my  original  love  to  thee  in  tliy  youth  "  (see  Romans  3.  3). 
6^.  (Hosea  2. 19, 20.)  tliiou  shalt  kno-w  that  I  am  the  Lord 
— not,  as  elsewhere,  by  the  judgments  falling  on  thee,  but 
by  my  so  marvellously  restoring  thee  through  grace.  63. 
never  open  thy  mouth — in  vindication,  or  even  pallia- 
tion, of  thyself,  or  expostulation  with  God  for  His  deal- 
ings (Romans  3. 19),  when  thou  seest  thine  own  exceeding 
uuworthiness,  and  my  superabounding  grace  which  has 
so  wonderfully  overcome  with  love  thy  sin  (Romans  5. 20). 
"If  we  would  judge  ourselves,  we  should  not  be  judged" 
(1  Corinthians  11.  31).  all  that  thou  hast  done — enhan- 
cing the  grace  of  God  which  has  pardoned  so  many  and  so 
great  sins.  Nothing  so  melts  into  love  and  humility  as  the 
sense  of  the  riches  of  God's  pardoning  grace  (Luke  7.  47). 

CHAPTER  XVII. 
Ver.  1-24.    Parable  of  the  Two  Great  Eagles,  and 
THE  Cropping  of  the  Cedar  of  Lebanon.    Judah  is 
TO  BE  Judged  for  Revolting  from  Babylon,  which 

HAD    set    up    ZEDEKIAH    INSTEAD     OF    JEHOIACHIN,    TO 

Egypt;  God  Himself,  as  the  Rival  of  the  Baby- 
lonian King,  is  to  Plant  the  Gospel  Cedar  of  Mes- 
siah. The  date  of  the  prophecy  is  between  the  sixth 
month  of  Zedekiah's  sixth  year  of  reign  and  the  fifth 
month  of  the  seventh  year  after  the  carrying  away  of 
Jehoiachin,  i.  e.,  five  years  before  the  destruction  of  Jeru- 
salem. [Henderson,]  3.  riddle— a  continued  allegory, 
expressed  enigmatically,  requiring  more  than  common 
acumen  and  serious  thought.  The  Hebrew  is  derived 
from  a  root,  "sharp,"  i.  e.,  calculated  to  stimulate  atten- 
tion and  whet  the  intellect.  Distinct  from  "fable,"  in 
that  it  teaches  not  fiction,  but  fact.  Not  like  the  ordin- 
ary riddle,  designed  to  puzzle,  but  to  instruct.  The  "  rid- 
dle" is  here  identical  with  the  "parable,"  only  that  the 
former  refers  to  the  obscurity,  the  latter  to  the  likeness 
of  the  figure  to  the  thing  compared.  3.  eagle— the  king 
of  birds.  The  literal  Hebrew  is,  "  the  great  eagle."  The 
symbol  of  the  Assyrian  supreme  god,  Nisroch;  so  applied 
to  "tlie  great  king"  of  Babylon,  his  vicegerent  on  earth 
(Jeremiah  48.  40;  49. 22).  His  "  wings"  are  his  great  forces. 
Such  symbols  were  familiar  to  the  Jews,  who  saw  them 
portrayed  on  the  great  buildings  of  B.abylon  ;  such  as  are 
now  seen  in  the  Assyrian  remains,  long-winged — im- 
plying the  wide  extent  of  his  empire,  full  of  feathers — 
when  they  have  been  renewed  after  moulting ;  and  so  in 
the  full  freshness  of  lenovated  youth  (Psalm  103.5;  Isaiah 
40.  31).  Answering  to  the  many  peoples  which,  as  trib- 
utaries, constituted  the  strength  of  Babylon,  divers 
colours— the  golden  eagle,  marked  with  starlike  spots, 
supposed  to  be  the  largest  of  eagles.  [Bochart.]  Answer- 
ing to  the  variety  of  languages,  habits,  and  costumes  of 
the  peoples  subject  to  Babylon,  came  unto  liebanon — 
continuing  the  metaphor:  as  the  eagle  frequents  moun- 
tains, not  cities.  The  temple  at  Jerusalem  was  called 
"Lebanon"  by  the  Jews  [Eusebius],  because  its  wood- 
work was  wholly  of  cedars  of  Lebanon.  "The  mountain 
of  the  Lord's  house"  (Isaiah  2.  2).  Jerusalem,  however,  la 
chiefly  meant,  the  chief  seat  of  civil  honour,  as  Lebanon 


Gotfa  Judymeni  upon  Jerusalem 


EZEKIEL  XVIL 


/or  Revolting  from  Babylon  to  Egypt. 


was  of  external  elevation.    tooU.  the  Highest  branch — 

King  Jeconiali,  then  but  eighteen  years  old,  and  many 
of  thu  chiefs  and  people  witli  him  (2  Kings  24,8,12-16). 
Tha  Hebrew  for  "highest  brancli"  is,  properly,  the ^eece- 
like  tuft  at   the  top  of  the  tiee.    So  in  eh.  31. 3-14.    The 
cedar,  as  a  tall  tree,  is  the  symbol  of  kingly  elevation  (cf. 
Daniel  4.  10-12).    4.  land  of  tratiic  ,  .  ,  merchants — Baby- 
Icyi  (2  Kings  21.  15,  l(i),  famous  for  its  transport  traffic  on 
the  Tigris  and  Euphrates;   also,  by  its  connection  with 
the  Persian  Gulf,  it  carried  on    much    commerce  with 
India.    5.  seed  of  the  land— not  a  foreign  pi'oduction, 
but  oue  native  in  tlie  region;  a  son  of  the  soil,  not  a  for- 
eigner; Zedekiah,  uncle  of  Jelioiacliin,  of  David's  family. 
In  a  fruitful  field — lil.,  a  field  of  seed  ;  i.  e.,  flt  for  propa- 
gating and  continuing  the  seed  of  the  royal  family,    as  a 
willow — derived  from  a  Hebrew  root,  "to  overflow,"  from 
its  fondness  for  water  (Isaiala  44.  4).    Judea  was  "a  land 
of  brooks  ot'ivater  and  fountains"  (Deuteronomy  8.7-9;  cf, 
Jolm  3.  23).    G.  vine  of  loiv  stature — not  now,  as  before,  a 
stately  "cedar;"  the  kingdom  of  Judah  was  to  be  pros- 
perous, but  not  elevated,  branches  turned  toward  him 
— expressing  the  fealty  of  Zedekiali  as  a  vassal  looking  up 
to  Nubucliadnezzar,  to  wliom  Judah  owed  its  peace  and 
very  existence  as  a  separate  state.    The  "  branches"  mean 
his  sons,  and  the  other  princes  and  nobles.    Tlie  "roots 
under  him"  imply  that  the  stability  of  Judah  depended 
on  Babylon.    The  repetition  "branches"  and  "sprigs"  is 
in  order  to  mark  the  ingratitude  of  Zedekiah,  who,  not 
content  witli  moderate  prosperity,  revolted  from  him  to 
whom  he  had  sworn  allegiance.    7.  another  .  .  .  eagle — 
the  king  of  Kgypt  (y.  15).    The  "  long-winged"  of  v.  3  is 
omitted,  as  Egypt  had  not  such  a  wide  empire  and  large 
armies  as  Babylon,    vine  .  .  .  bend  .  .  .  roots  totvards 
him — lit.,  "thirsted  after  him  with  its  roots;"  happily  ex- 
pressing the  longings  after  Egypt  in  the  Jewisli  heart. 
.  Zedekiah  sought  the  alliance  of  Egypt,  as  thougli  by  it  he 
could  throw  ort'his  dependence  on  Babylon  (2  Kings  24.  7, 
20;  2  Chronicles  36. 13;  Jeremiah  37.  5,  7).    water  it  by  .  .  . 
furrows    of  .  .  .  plantation— t.  e.,  in    tlie  garden    beds 
(Judea)  wlierein(the  vine)itwas  planted.    Rather," by"  or 
"  out  of  the  furrows,"  &c.    It  refers  to  tlie  watei's  of  Egypt, 
the  Nile  being  made  to  water  the  fields  by  means  of  small 
canals  or  "furrows;"  these  waters  ai-e  the  figure  of  the 
auxiliary  forces  wherewith  Egypt  tried  to  help  Judah. 
See  the  same  figure,  Isaiah  8.  7.    But  see  Note,  v.  10,  "  fur- 
rows where  it  grew."    8.  It  was  planted  in  a  good  soil — It 
was  not  want  of  the  necessaries  of  life,  nor  oppression  on 
the  part  of  Nebuchadnezzar,  which  caused  Zedekiah  to 
revolt:   it  was  gratuitous  ambition,  pride,  and  ingrati- 
tude.   9.  Shall  it  prosper- 1— Could  it  be  that  gratuitous 
treason  should  prosper?    God  will  not  allow  it.    "It," 
i.  e.,  the  vine,    he  .  .  .  pull  up— i.  e.,  tlie  first  eagle,  or 
Nebuchadnezzar.    In  all  .  .  .  leaves  of  lier  spring — i.  e., 
all   its   springing    (sprouting)   leaves,      -witiiout    great 
power  or  many— it  shall  not  need  the  wliole  forces  of 
Babylon  to  destroy  it;  a  small  division  of  the  army  will 
suflice,  because  God  will  deliver  it  into  Nebuchadnezzar's 
hand  (Jeremiah  37.  10).    10.  being  planted— i.  c,  though 
planted,    east  wind— the  east  wind  was  no.\ious  to  vege- 
tation in  Palestine ;  a  fit  emblem  of  Babylon,  wliich  came 
fr6m  the  ucjrth-east.    >vltlier  iu  .  .  .  furrows  wiier^  it 
grew— Zedekiah  was  taken  a'   Jericho,  in   Jewish    soil 
(Jeremiali  52.  8).    "  It  shall  wither,  although  it  has  furrows 
from  whicli  it  expects  continual  waterings"  [Calvin], 
(ch.  19. 12;  Hosea  13. 15).    Xa.  Know  ye  not— He  upbraided 
thoni  with  moral,  leading  to  intellectual,  stupidity.   Iiatli 
talventlte  King— Juconiah  or  Jehoiachin  (2  Kings  24.  11, 
12-10).    13.  tl»e  king's  seed— Zedekiah,  Jeconiali's  uncle. 
tal&cn  .  .  .  oatl»  of  l^lm- swearing  fealty  as  a  vassal  to 
Nebucliadnvzzar  (2   C'lironicles   3d.  13).    also   taken   tlte 
mighty— as  hostages  lor  tlie  fulfilment  of  the  covenant; 
whom,    therefore,    Zedeklali    exposed    to    death    by    liis 
treason.    1*.  That  ti»e  kingdom  mlgiit  be  base-t.  e.,  low 
as  to  national  elevation  by  being  Nebucliadnezzar's  de- 
pendant; but,  at  tlie  same  time,  mfe  and  prosperous,  if 
faithlul  to  the  "oath."    Nebuchadnezzar  dealt  sincerely 
and  openly  in  proposing  conditions,  and  these  moderate 
nnct-;  therefore  Zedelsiah's  treachery  was  the  hawser,  and 


was  a  counterpart  to  their  treachery  towards  God.  15.  he 
rebelled — God  permitted  this  because  of  His  wrath  against 
Jerusalem  (2  Kings  24.20).  horses  — iu  which  Egypt 
abounded,  and  which  were  forbidden  to  Israel  to  seek 
from  Egypt,  or  indeed  to  "multiply"  at  all  (Deuteronomy 
17. 16 ;  Isaiah  31. 1,  3 ;  cf.  Isaiah  36.  9).  Diodokus  Siculus 
(1.  45)  says  that  the  whole  region  from  Thebes  to  Mem- 
phis was  filled  with  royal  stalls,  so  that  20,000  chariots 
with  two  horses  in  eacli  could  be  furnished  for  war. 
Shall  he  prosper! — The  third  time  this  question  is  asked, 
with  an  indignant  denial  understood  (v.  9, 10).  Even  the 
heathen  believed  that  breakers  of  an  oath  would  not 
"escape"  punishment.  16.  in  the  place  wliere  the  king 
dwelleth— rigliteous  retribution.  He  brought  on  himself 
in  the  worst  form  the  evil  which,  in  a  mild  form,  he  had 
sought  to  deliver  himself  from  by  perjured  treachery,  rtz., 
vassalage  (ch.  12.  13;  Jeremiah  32.  5;  34.  3;  52.  11).  17. 
Pliaraoh — Pharaoh-hophra  (Jeremiah  37.  7;  44.  30),  the 
successor  of  Necho  (2  Kings  23.  29).  Neither  .  .  .  make 
for  him— Ji^,  "effect  (anything)  with  him,"  i.e.,  be  of  any 
avail  to  Zedekiah.  Pharaoh  did  not  act  in  concert  with 
him,  for  he  was  himself  compelled  to  retire  to  Egypt,  by 
casting  up  mounts,  &c, — So  far  from  Pharaoh  doing  so 
for  Jerusalem,  this  was  what  Nebuchadnezzar  did  against 
it  (Jeremiah  52.  4).  Calvin,  Maukek,  &c.,  refer  it  to 
Nebuchadnezzar,  "  when  Nebuchadnezzar  shall  cast  up 
mounts."  18.  given  his  hand — in  ratification  of  the  oath 
(2  Kings  10. 15 ;  Ezra  10. 19),  and  also  in  token  of  subjection 
to  Nebucliadnezzar  (1  Chronicles  29.  24,  Margin;  2  Chron- 
icles 30,  8,  Margin  ;  Lamentations  5.  6).  19.  mine  oath — 
the  "  covenant"  being  sworn  in  God's  name  was  really  HU 
covenant ;  a  new  instance  in  relation  to  man  of  the  treach- 
erous spirit  wliich  had  been  so  often  betrayed  in  relation 
to  God.  God  Himself  must  therefore  avenge  the  violation 
oi His  covenant  "oil  the  head"  of  the  perjurer  (cf.  Psalm  7. 
16).  20.  my  net— (Ch.  12.  13;  32.  3.)  God  entraps  him,  as 
he  had  tried  to  entrap  others  (Psalm  7.  15).  This  was 
spoken  at  least  upwards  of  three  years  before  the  fall  of 
Jerusalem  (cf.  ch.  8. 1,  with  cli.  20. 1).  31.  all  his  fugitive* 
— the  soldiers  that  accompany  him  in  his  flight,  plead 
^vitIi  him— by  judgments  on  him  (ch.  20.  36).  543.  Wiien 
the  state  of  Israel  shall  seem  past  recovery,  Messiah,  Jeho- 
vah Himself,  will  unexpectedly  appear  on  the  scene  as 
Redeemer  of  His  people  (Isaiah  63.  5).  I  .  .  .  also — God 
opposes  Himself  to  Nebuchadnezzar:  "He  took  of  the 
seed  of  the  land  and  planted  it  (v.  3,  5),  so  will  I,  but  with 
better  success  than  he  had.  The  branch  he  plucked  (Zede- 
kiah) and  planted,  flourished  but  for  a  time  to  perish  at 
last;  J  will  plant  a  scion  of  the  same  tree,  the  house  of 
David,  to  whom  the  kingdom  belongs  by  an  everlasting 
covenant,  and  it  shall  be  the  shelter  of  the  whole  world, 
and  shall  be  for  ever."  branch — the  peculiar  title  of  Mes- 
siah (Zechariah  3.  8;  6.  12;  Isaiah  H.  1;  4.  2;  Jeremiah  23. 
5;  33. 15).  a  tender  one — Zerubbabel  never  reigned  as  a 
universal  {v.  23)  king,  nor  could  the  great  things  men- 
tioned here  be  said  of  him,  except  as  a  type  of  Messiah. 
Messiah  alone  can  be  meant:  originally  "a  tender  plant 
and  root  out  of  a  dry  ground"  (Isaiah  53. 2) ;  the  beginning 
of  His  kingdom  being  humble.  His  reputed  parents  in 
lowly  rank,  though  King  David's  lineal  representatives; 
yet,  even  then,  God  here  calls  Him,  in  respect  to  His  ever- 
lasting purpose,  "the  highest  ...  of  the  high"  (Psalm  89. 
27).  I  will  plant  it  upon  an  high  mountain  — Zion; 
destined  to  be  the  moral  centre  and  eminence  of  grace  and 
glory  shining  forth  to  the  world,  outtopping  all  mun- 
dane elevation.  Tlie  kingdom,  typically  begun  at  the  re- 
turn from  Babylon,  and  rebuilding  of  the  temple,  fully 
began  witli  Christ's  appearing,  and  shall  have  its  highest 
manifestation  at  His  reappearing  to  reign  on  Zion,  and 
thence  over  the  whole  earth  (Psalm  2.  6,  8;  Isaiah  2.  2,  3; 
Jeremiali  3.  17).  23.  under  it  .  .  .  all  fo^vl— the  gospel 
"mustard  tree,"  small  at  first,  but  qt  length  receiving  all 
under  its  covert  (Matthew  13.  32);  the  antithesis  to  Anti- 
christ, symbolized  by  Assyria,  of  which  the  same  is  said 
(ch.  31.  6),  and  Babylon  (Daniel  4. 12).  Antichrist  assumes 
in  mimicry  the  universal  power  really  belonging  to 
Christ.  24.  I  .  .  .  brought  down  the  high  — the  very 
attribute  given  to  God  by  the  virgin  mother  of  Him,  unoler 

687 


God^s  Just  Dealings  with  Man. 


EZEKIEL  XVIII. 


Every  Man  Judged  by  his  own  Actt, 


whom  this  was  to  be  accomplished,    high . . .  low  tree— 

t.  e.,  princes  elevated  .  .  .  depressed.  All  the  empires  of 
the  world,  represented  by  Babylon,  once  flourishing 
("green"),  shall  be  brought  low  before  tlie  once  depressed 
("dry"),  but  then  exalted,  kingdom  of  Messiah  and  His 
people,  the  head  of  whom  shall  be  Israel  (Daniel  2.  44). 

CHAPTER    XVIII. 

Ver.  1-32.  The  Parable  of  the  Sour  Grapes  re- 
proved. Vindication  of  God's  moral  government  as  to 
His  retributive  righteousness  from  the  Jewish  imputa- 
tion of  injustice,  as  if  tliey  were  suffering,  not  for  tiieir 
own  sin,  but  for  that  of  tlieir  fathers.  As  in  ch.  17.  he  fore- 
told Messiaii's  happy  reigu  in  Jerusalem,  so  now  he  warns 
them  tliat  its  blessings  can  be  tlieirs  only  upon  their  indi- 
vidually turning  to  righteousness,  a.  fathers  .  .  .  eaten 
Bour  grapes  .  .  .  childreu's  teeth  .  .  .  set  on  edge — their 
unbelieving  calumnies  on  God's  justice  had  become  so 
common  as  to  liave  assumed  a  proverbial  form.  The  sin 
of  Adam  in  eating  tlie  forbidden  fruit,  visited  on  his  pos- 
terity, seems  to  liave  suggested  tlie  peculiar  form;  noticed 
also  by  Jeremiah  31.  29;  and  explained  in  Lamentations  5. 
7,  "Our  fatliers  have  sinned,  and  are  not;  and  we  have 
borne  their  iniquities."  They  mean  by  "the  children" 
tlieinselves,  as  tliough  tliey  were  innocent,  wliereas  they 
were  far  from  being  so.  Tlie  partial  reformation  effected 
since  Manasseli's  wicked  reign,  especially  among  the 
exiles  at  Cliebar,  was  their  ground  for  thinking  so;  but 
tlie  improvement  was  only  superficial,  and  only  fostered 
tlieir  self-rigliteous  spirit,  wliich  sought  anywhere  but  in 
tliemselves  the  cause  of  their  calamities;  just  as  the 
modern  Jews  attribute  tlieir  present  dispersion,  not  to 
tlieir  own  sins,  but  to  tliose  of  their  forefathers.  It  is  an 
universal  mark  of  corrupt  nature  to  lay  the  blame  on 
others  which  belongs  to  ourselves,  and  to  arraign  the  jus- 
tice of  God.  Cf.  Genesis  3. 12,  where  Adam  transfers  the 
blame  of  his  sin  to  Eve,  and  even  to  God,  "Tlie  woman 
Wliom  thou  gavest  to  be  with  me,  slie  gave  me  of  the  tree, 
and  I  did  eat."  3.  ye  gliall  not  have  occastou  ...  to 
use  tills  i»roverb  any  more— because  I  will  let  it  be  seen 
by  tlie  wliole  world  in  tl»e  very  fact  that  you  are  not 
rigliteous,  as  ye  fancy  yourselves,  but  wicked,  and  that 
you  suffer  only  the  just  penalty  of  your  guilt;  whilst  the 
elect  rigliteous  remnant  alone  escape.  4:.  all  souls  are 
mine — tlierelorc  I  can  deal  with  all,  being  my  own  crea- 
tion, as  I  please  (Jeremiali  18.  6).  As  the  Creator  of  all 
alike  I  can  have  no  reason,  but  the  principle  of  equity, 
according  to  men's  works,  to  make  any  difference,  so  as 
to  punisli  some,  and  to  save  otliers  (Genesis  18.  25).  "Tlie 
soul  that  sinneth  it  sliall  die."  Tlie  curse  descending  from 
fatlier  to  son  assumes  guilt  sliared  in  by  tlie  son;  there  is 
a  natural  tendency  in  the  child  to  follow  the  sin  of  his 
fatlier,  and  so  he  shares  in  the  father's  punishment :  hence 
the  principles  of  God's  government  involved  in  Exodus 
20.  5;  Jeremiah  15.  4,  are  justified.  Tlie  sons,  therefore  (as 
the  Jews  here),  cannot  complain  of  being  unjustly  afflicted 
by  God  (Lamentations  5.  7) ;  for  they  filled  up  the  guilt  of 
their  fatliers  (Matthew  23.  32,  34-36).  The  same  God  who 
"recompenses  the  iniquity  of  the  fathers  into  the  bosom 
of  their  chiidren,"  is  immediately  after  set  fortli  as 
"giving  to  every  mail  according  to  li is  ways"  (Jeremiah 
32. 18, 19).  In  the  same  law  (Exodus  20.  5)  which  "  visited 
the  iniquities  of  the  fathers  upon  the  children  unto  the 
third  and  fourtli  generation"  (where  the  explanation  is 
added,  "of  them  that  hate  me,"  i.e.,  the  children  hating 

Ood,  as  well  as  their  fatliers :  the  former  being  too  likely 
to  follow  their  parents,  sin  going  down  with  cumulative 
force  from  parent  to  child),  we  find  (Deuteronomy  24. 
16),  "  the  fatliers  shall  not  be  put  to  death  for  the  chil- 
dren, neither  the  children  for  the  fathers:  every  man 
Bliall  be  put  to  death  for  his  own  sin."  The  inherited 
guilt  of  sin  in  infants  (Romans  5.  14)  is  an  awful  fact, 
but  one  met  by  the  atonement  of  Christ;  but  it  is  of 
adults  that  he  speaks  here.  Whatever  penalties  fall  on 
communities  for  connection  with  sins  of  their  fathers, 
individual  adults  who  repent  shall  escape  (2  Kings  23. 
25,  26).  This  was  no  new  thing,  as  some  misinterpret 
6S8 


the  passage  here ;  it  had  been  always  God's  principle  to 
punish  only  the  guilty,  and  not  also  the  innocent,  for  the 
sins  of  their  fathers.  God  does  not  here  change  the  prin- 
ciple of  His  administration,  but  is  merely  about  to  maii' 
fest  it  so  personally  to  each  that  the  Jews  should  no  longer 
throw  on  God  and  on  their  fathers  the  blame  which  was 
their  own.  soul  that  sinneth,  it  shall  die — and  it  alone 
(Romans  6. 23);  not  also  the  innocent.  5.  Here  begins  the 
illustration  of  God's  impartiality  in  a  series  of  supposed 
cases:  (1.)  fi'om  v.  5-9,  the  just  man;  the  excellencies  are 
selected  in  reference  to  the  prevailing  sins  of  the  age, 
from  which  such  a  one  stood  aloof;  hence  arises  tlie  omis- 
sion of  some  features  of  righteousness,  which,  under  dif- 
ferent circumstances,  would  have  been  desirable  to  be 
enumerated.  Each  age  has  its  own  besetting  temptations, 
and  the  just  man  will  be  distinguished  by  his  guarding 
against  the  peculiar  defilements,  inward  and  outward,  of 
his  age.  just  .  .  .  lavrful  .  .  .  right— the  duties  of  the 
second  table  of  tlie  law,  which  flow  from  the  fear  of  God. 
Piety  is  the  root  of  all  charity;  to  render  to  each  his  own, 
as  well  to  our  neighbour  as  to  God.  6.  not  eaten 
upon  .  .  .  mountains— the  high  places,  where  altars 
were  reared.  A  double  sin :  sacrlflcing  elsewhere  than  at 
the  temple,  where  only  God  sanctioned  sacrifice  (Deu- 
teronomy 12. 13, 14);  and  this  to  idols  instead  of  to  Jeho- 
vah. "  Eaten"  refers  to  the  feasts  which  were  connected 
with  the  sacrifices  (see  Exodus  32.  6;  Deuteronomy  32.  38; 
Judges  9.  27;  1  Corinthians  8.  4, 10;  10.  7).  lifted  ,  .  .  eyes 
to— vi2.,  in  adoration  (Psalm  121. 1).  The  superstitious  are 
compared  to  harlots;  their  eyes  go  eagerly  after  spiritual 
lusts.  The  righteous  man  not  merely  refrains  from  the 
act,  but  from  tlie  glance  of  spiritual  lust  (Job  31. 1 ;  Matthew 
5.  28).  idols  of .  .  .  Israel— not  merely  those  of  the  Gen- 
tiles, but  even  those  of  Israel.  The  fashions  of  his  coun- 
trymen could  not  lead  him  astray,  defiled  .  .  .  neigh- 
bour's -wife — not  only  does  he  shrink  from  spiritual,  but 
also  from  carnal  adultery  (cf.  1  Corinthians  6. 18).  neither 
.  . .  menstruous  woman — Leprosy  and  elephantiasis  were 
said  to  be  the  fruit  of  such  a  connection.  [Jerome.] 
Chastity  is  to  be  observed  even  towards  one's  own  wife 
(Leviticus  18.  19;  20.  18).  T.  restored  .  .  .  pledge— that 
whicli  the  poor  debtor  absolutely  needed ;  as  his  raiment, 
which  the  creditor  was  bound  to  restore  before  sunset 
(Exodus  22.  26,  27),  and  his  millstone,  which  was  needed 
for  preparing  his  food  (Deuteronomy  24.  6, 10-13).  hread 
to  .  .  .  hungry  .  .  .  covered  .  .  .  naked — (Isaiah  58.  7; 
Matthew  2-5.  35,  36).  After  duties  of  justice  come  those  of 
benevolence.  It  is  not  enougli  to  refrain  from  doing  a 
wrong  to  our  neighbour,  we  must  also  do  him  good.  The 
bread  owned  by  a  man,  though  "  his,"  is  given  to  him,  not 
tokeep  to  himself,  but  to  impart  to  the  needy.  8.  usury— 
lit.,  biting.  The  law  forbade  tlie  Jew  to  take  interest  from 
bretliren,  but  permitted  him  to  do  so  from  a  foreigner 
(Exodus  22.25;  Deuteronomy  23.  19,  20;  Nehemiah  5.7; 
Psalm  15.  5).  The  letter  of  the  law  was  restricted  to  the 
Jewisli  polity,  and  is  not  binding  now;  and  indeed  the 
principle  of  taking  interest  was  even  tlien  sanctioned,  by 
its  being  allowed  in  the  case  of  a  foreigner.  The  spirit  of 
the  law  still  binds  us,  that  we  are  not  to  take  advantage 
of  our  neighbour's  necessities  to  enrich  ourselves,  but, be 
satisfied  with  moderate,  or  even  no  interest,  in  the  case  of 
the  needy.  Increase— in  the  case  of  other  kinds  of  wealth ; 
as  "  usury"  refers  to  money  (Leviticus  25. 36).  -wlthdra-vvn 
.  .  .  .  hand,  &c. — where  he  lias  the  opportunity,  and  might 
find  a  plausible  plea  for  promoting  his  own  gain  at  the 
cost  of  a  wrong  to  his  neiglibour,  keeps  back  his  hand 
from  what  selfishness  prompts,  judgment— justice.  9. 
truly— with  integrity,  surely  live— i/<.,  live  in  life.  Pros- 
per in  this  life,  but  still  more  in  the  life  to  come  (Proverbs 
3. 1,  2;  Amos  5.  4).  10-13.  The  second  case  is  that  of  an 
impious  son  of  a  pious  father.  His  pious  parentage,  so  far 
from  excusing,  aggravates  his  guilt,  robber— or  lit.,  "a 
breaker,"  viz.,  through  all  constraints  of  right,  doeth 
the  like  to  any  one— the  Hebrew  and  the  parallel  {v. 
18)  require  us  to  translate  rather,  "doeth  to  his  brother  any 
of  these  things,"  viz.,  the  things  which  follow  in  v.  11,  &c. 
[Maurer.]  11.  those  duties— which  his  father  did  {v.  5, 
9).    13.  oppressed  the  poor— an  aggravation  to  his  op- 


Every  Man  shall  be  Judged 


EZEKIEL  XVIII. 


by  his  own  Good  or  Bad  AiUiont 


presslons,  that  they  were  practised  against  the  poor; 
whereas  in  v.  7  the  expression  is  simply,  "  oppressed  any." 
abomlaiaf  ion— singular  number  referring  to  the  particu- 
lar one  mentioned  in  the  end  of  v.  6.  13.  sUall  he  .  .  . 
live  1— because  of  tlie  merits  of  his  father;  answering,  by 
contrast,  to  "die  for  the  iniquity  of  liis  father"  {v.  17).  his 
blood  sJiall  1)6  upon  liim. — the  cause  of  his  bloody  death 
shall  rest  with  himself;  God  is  not  to  blame,  but  is  vindi- 
cated as  just  in  punisliing  him.  14-18.  The  third  case: 
a  son  wlio  walks  not  in  the  steps  of  an  unrigh  teous  father, 
but  in  the  ways  of  God;  e.g.,  Josiah,  the  pious  son  of< 
guilty  Anion  ;  Hezekiah,  of  Ahaz  (2  Kings  16. 18,  21,  22). 
seetU  .  .  .  and  considcretli — tlie  same  Hebreiv  stands  for 
Doth  verbs,  "seetli . .  .  yea,  seeth."  The  repetition  implies 
tlie  attentive  observation  needed,  in  order  that  the  son 
may  not  be  led  astray  by  his  father's  bad  example;  as 
sons  generally  are  blind  to  parents'  sins,  and  even  imitate 
them  as  if  virtues.  17.  taken  off  \\i»  liand  from  tJxe 
poor— i.  c,  abstained  from  oppressing  the  poor,  when  he 
had  the  opportunity  of  doing  so  with  impunity.  Tlie  dif- 
ferent sense  of  the  phrase  in  cli.  16.  49,  in  reference  to  re- 
lieving tlie  poor,  seems  to  have  suggested  the  reading  fol- 
lowed by  Faikbaien,  but  not  sanctioned  by  the  Hebrew, 
"  hath  not  turned  his  hand  from,"  <&c.  But  eh,  20.  22  uses 
the  phrase  in  a  somewhat  similar  sense  to  English  Version 
licve,  abstained  from  hurting.  19.  Here  the  Jews  object  to 
the  prophet's  word,  and  in  their  objection  seem  to  seek  a 
continuance  of  that  very  thing  wliich  they  had  originally 
made  a  matter  of  complaint.  Therefore  translate,  "  Where- 
fore doth  not  the  son  bear  the  iniquity  of  his  father?" 
It  now  would  seem  a  consolation  to  them  to  think  the 
son  might  suffer  for  his  father's  misdeeds;  for  it  would 
soothe  their  self-love  to  regard  themselves  as  innocent 
sufferers  for  tlie  guilt  of  others,  and  would  justify  them 
in  their  present  course  of  life,  which  they  did  not  choose 
to  abandon  for  a  better.  In  reply,  Ezekiel  reiterates  the 
truth  of  eacli  being  dealt  with  according  to  his  own  merits. 
[Faiebaiun.]  But  Grotius  supports  English  Version, 
M'hereiu  tlie  Jews  contradict  the  prophet,  "Why  (sayest 
thou  so)  doth  not  the  son  (often,  as  in  our  case,  though  in- 
nocent) bear  (i.  c,  suffer  for)  the  iniquity  of  their  father?" 
Ezeliiel  replies,  It  is  not  as  you  say,  but  as  I  in  the  name 
of  God  say :  "  When  the  son  hath  done,"  &c.  English  Ver- 
sion is  simpler  than  that  of  Faiebaien.  30.  son  sliall 
nut  l>e&r  .  ,  .  iulqiiity  of  .  .  .  fatJier — (Deuteronomy  24. 
1(>;  2  Kings  14.6.)  I'igliteousness  .  .  .  wiclccdness — i.e., 
tlie  reward  for  righteousness  .  .  .  the  punishment  of 
wickedness.  "  Righteousness"  is  not  used  as  if  any  were 
absolutely  righteous;  but,  of  such  as  have  it  imputed  to 
them  for  Christ's  sake,  though  not  under  the  Old  Testa- 
ment themselves  understanding  the  ground  or.  which 
they  were  regarded  as  righteous,  but  sincerely  seeking 
after  it  in  the  way  of  God's  appointment,  so  far  as  they 
then  understood  this  way.  Sl-i-l.  Two  last  cases,  show- 
ing the  equity  of  God:  (1.)  The  penitent  sinner  is  dealt 
With  according  to  his  new  obedience,  not  according  to  his 
former  sins.  (2.)  The  righteous  man  who  turns  from 
righteousness  to  sin  shall  be  punished  for  the  latter,  and 
his  former  righteousness  will  be  of  no  avail  to  him,  lie 
shall  surely  live— Despair  drives  men  into  hardened 
recklessness ;  God  therefore  allures  men  to  repentance  by 
holding  out  hope.    [Calvin.] 

"To  threats  the  stubborn  sinner  oft  is  hard, 

Wrapt  in  his  crimes,  against  the  storm  prepared. 

Hut  when  the  milder  beams  of  mercy  play, 

lit!  melts,  and  throws  the  cumbious  cloak  away." 

Hitherto  the  cases  had  been  of  a  change  from  bad  to  good, 

or  vice  versa,  In  one  generation  compared  with  another. 

Here  It  Is  such  a  change  in  one  and  the  same  individual. 

This,  as  practically  affecting  the  persons  here  addressed, 

Is  properly  put  last.    So  far  from  God  laying  on  men  the 

ptnulty  of  others'  sins.  He  will  not  even  punish  them 

for  theirown.  If  they  turn  from  sin  to  righteousness;  but 

if  th.y  turn  from  righteousness  to  sin,  they  must  expect 

in  justice  that  their  former  goodness  will  not  atoue  for 

•  •ubsequent  sin  (Hebi  ws  10.38,  39;  2  Peter  2.  20-22).     The 

exile  in  Babylon  gc  -*  a  season  for  repentance  of  those 


sins  which  would  have  brought  death  on  the  perpetrator 
in  Judea  whilst  the  law  could  be  enforced ;  so  it  prepared 
the  way  for  the  gospel.  [Grotius.]  3:3.  In  his  rlghteou*- 
uess  ...  he  shall  H-ve—in  it,  not /or  it,  as  if  that  atoned 
for  his  former  sins;  but  "in  his  righteousness"  he  shall 
live,  as  tlie  evidence  of  his  being  already  in  favour  with 
God  tlirough  the  merit  of  Messiah,  avIio  was  to  come.  The 
gospel  clears  up  for  us  many  such  passages  (1  Peter  1. 12), 
which  were  dimly  understood  at  the  time,  whilst  men, 
however,  had  light  enough  for  salvation.  23.  (1  Timothy 
2. 4;  2  Peter  3.  9.)  If  men  perish,  it  is  because  they  will  not 
corrfe  to  the  Lord  for  salvation  ;  not  that  the  Lord  is  not 
willing  to  save  them  (John  5.  40).  They  trample  on  not 
nierely  justice,  but  mercy;  what  farther  hope  can  there 
be  for  them,  when  even  mercy  is  against  them?  (Hebrews 
10.  26-29.)  34:.  righteous— one  apparently  such ;  as  in  Ma*r- 
tlicwD.  13,  "I  came  not  to  call  the  righteous,"  &c.,  i.e., 
those  who  fancy  themselves  righteous.  Those  alone  aro 
true  saints  who  by  the  grace  of  God  persevere  (Matthew 
24. 13 ;  1  Corinthians  10. 12;  John  10. 28,  29).  turneth  away 
from,  .  .  righteousness— an  utter  apostasy ;  not  like  tlio 
exceptional  offences  of  the  godly  through  infirmity  or 
heedlessness,  which  they  afterwards  mourn  over  and  re- 
pent of.  not  toe  mentioned— not  be  taken  into  account 
so  as  to  save  them«  his  trespass — utter  apostasy.  US. 
Their  plea  for  saying,  "  The  way  of  the  Lord  is  not  equal," 
Wiis  that  God  treated  different  classes  In  a  different  vuy. 
But  it  was  really  their  way  that  was  unequal,  since  li  vlng 
in  sin  they  expected  to  be  dealt  with  as  if  they  were  right- 
eous. God's  way  was  invariably  to  deal  with  diffeient 
men  according  to  their  deserts.  36-28.  The  two  last  in- 
stances repeated  in  inverse  order.  God's  emphatic  state- 
ment of  His  principle  of  government  needs  no  farther 
proof  than  the  simple  statement  of  it.  in  them— in  the 
actual  sins,  which  are  the  manifestations  of  the  principle 
of  "  iniquity,"  mentioned  just  before.  37.  he  shall  sav« 
his  soul— t.  e.,  he  shall  have  it  saved  upon  his  repentance. 
38.  considereth— the  first  step  to  repentance ;  for  the  un- 
godly do  not  consider  either  God  or  themselves  (Deuter- 
onomy 32. 29;  Psalm  119.  59,  60;  Luke  15. 17, 18).  39.  Though 
God's  justice  is  so  plainly  manifested,  sinners  still  object 
to  it,  because  they  do  not  wish  to  see  it  (Micah  2. 7;  Mat- 
thew 11. 18, 19).  30-33.  As  God  is  to  judge  them  "accord- 
ing to  their  ways"  (Proverbs  1. 31),  their  only  hope  is  to  "  re- 
pent;" and  this  is  a  sure  hope,  for  God  takes  no  delight  in 
judging  them  in  wrath,  but  graciously  desires  their  sol- 
vation on  repentance.  I  will  Judge  you— Though  ye 
cavil,  it  is  a  sufficient  answer  that  I,  your  Judge,  declare 
it  so,  and  will  judge  you  according  to  my  will;  and  then 
your  cavils  must  end.  Repent— •m?/;aj-d  conversion  (Rev- 
elation 2. 5).  In  the  Hebrew  there  is  a  play  of  like  sounds, 
"  Turn  ye  and  return."  turn  yourselves,  Ac— the  mttward 
fruits  of  repentance.  Not  as  Margin,  "turn  others,"  for 
the  parallel  clause  (v.  31)  is,  "cast  away  from  you  all  your 
transgressions."  Perhaps,  however,  the  omission  of  the 
object  after  the  verb  in  the  Hebrew  implies  that  boih&re 
included :  Turn  alike  yourselves  and  all  whom  you  can  in- 
fluence, from  all . . .  transgressions — not  as  if  believers 
are  perfect;  but  they  sincerely  aim  at  perfection,  so  as  to 
be  habitually  and  wilfully  on  teriAs  with  no  sin  (1  John 
3.6-9).  your  ruin  — ^Z^.,  your  snare,  entangling  you  in 
ruin.  31.  Cast  away  from  you — for  the  cause  of  your 
evil  rests  with  yourselves ;  your  sole  way  of  escape  is  to 
be  reconciled  to  God  (Epheslans  4. 22,  23).  make  you  a 
ne-»v  heart— This  shows,  not  what  man  can  do,  but  what 
lie  ought  to  do:  what  God  requires  of  us.  God  alone  can 
make  us  a  new  heart  (ch.  11. 19;  36.  26,  27).  The  command 
to  do  what  men  cannot  themselves  do  is  designed  to  drive 
them  (instead  of  laying  the  blame,  as  the  Jews  did,  else- 
where rather  than  on  themselves)  to  feel  their  own  help- 
lessness, and  to  seek  God's  Holy  Spirit  (Psalm  51. 11, 12). 
Thus  the  outward  exhortation  is,  as  i  t  were,  the  organ  or  i  n- 
strument  which  God  uses  for  conferring  grace.  So  we  may 
say  with  Auou.stine,  "Give  what  thou  requirest,  and 
(then)  require  what  thou  wilt."  Our  strength  (which  Is 
weakness  in  itself)  shall  suffice  for  whatever  He  exacts,  if 
onlyHegivethesupply.  [CAiiViN.]  spirit— the MMdfr*/and- 
ing:  as  the  "  heart"  Tieans  the  will  atid  affections.   The  root 

589 


A  Lamentation  for  the  Princes. 


EZEKIEL  XIX,  XX. 


A  Recital  of  IsraeVs  RebelUorii, 


must  be  changed,  before  the  fruit  can  be  good,  why  vrlft 
ye  die— bring  on  your  own  selves  your  ruin.  God's  de- 
crees are  secret  to  us ;  it  is  enough  for  us,  that  He  invites 
all,  and  will  reject  none  that  seeli  Him.  33.  (Lamenta- 
tions 3.  as ;  2  Peter  3.  9.)  God  Is  "  slow  to  anger ;"  punish- 
meut  is  "  His  strange  work"  (Isaiah  28. 21). 

CHAPTER   XrX. 

Ver.  1-14.  Elegy  over  the  Fall  of  David's  Hottse. 
There  is  a  tacit  antithesis  between  this  lamentation  and 
that  of  the  Jews  for  their  own  miseries,  the  causes  of 
which,  however,  they  did  not  inquire.  1.  princes  of 
Israel— t.  e.,  Judah,  whose  "princes"  alone  were  recog- 
nized by  prophecy ;  those  of  the  t€n  tribes  were,  in  respect 
to  the  llieocracy,  usurpers,  thy  mother— the  mother  of 
Jehoiaohin,  the  representative  of  David's  line  in  exile 
with  Ezeliiel.  The  "mother"  is  Judea:  "a  lioness,"  as 
being  fierce  in  catching  prey  (v.  3),  referring  to  her  hea- 
thenish practices.  Jerusalem  was  called  Ariel  (the  lion 
of  God)  in  a  good  sense  (Isaiah  29.  1) ;  and  Judah  "a  lion's 
whelp  ...  a  lion  ...  an  old  lion"  (Genesis  49.  9),  to 
wl»  ich,  as  also  to  Numbers  23.  24 ;  24.  9,  this  passage  alludes. 
nourished  .  .  .  among  young  lions — she  herself  had 
"lain"  among  lions,  i.  e.,  had  intercourse  with  the  corrup- 
tions of  the  surrounding  heathen,  and  had  brought  up 
the  royal  young  ones  similarly,:  utterly  degenerate  from 
the  stock  of  Abraham.  "Lay  down,"  or  "couched,"  is 
appropriate  to  the  lion,  the  Arab  name  of  which  means 
"  tlie  couclier."  3.  young  lion — Jehoahaz,  son  of  Josiah, 
carried  captive  from  Riblah  to  Egypt  by  Pharaoh-necho 
(2  Kings  2:^.  33).  4.  Tlie  nations  —  Egypt,  in  the  case  of 
Jehoahaz,  who  probably  provoked  Pharaoh  by  trying  to 
avenge  the  death  of  his  father  by  assailing  the  bordering 
cities  of  Egypt  (2  Kings  23.29,  30).  in  their  pit— image 
from  the  pitfalls  used  for  catching  wild  beasts  (Jeremiah 
22, 11, 12).  chains— or  hooks,  which  were  fastened  in  the 
noses  of  wild  beasts  (see  JS/'ote,  v.  9).  5.  saw  that  she  had 
■waited,  and  lier  hope  ivas  lost — i.  e.,  that  her  long- 
waited  for  hope  was  disappointed,  Jehoahaz  not  being 
restored  to  her  from  Egypt,  she  took  another  of  her 
■wlielps — Jehoiakim,  brother  of  Jehoahaz,  who  was  placed 
on  the  throne  bj'  Pharaoh  (2  Kings  23. 34),  according  to  the 
wish  of  Judah.  C.  -w^ent  up  and  dcvm  among  the  lions 
—imitated  the  recklessness  and  tyranny  of  the  surround- 
ing kings  (Jeremiali  22. 13-17).  catch  . . .  prey— to  do  evil, 
gratifying  iiis  lusts  by  oppression  (2  Kings  23. 37).  7.  knevr 
,  .  .  desolate  palaces — i,  e.,  claimed  as  his  own  their  pal- 
aces, wliich  he  then  proceeded  to  "desolate."  The  Hebrew 
lit.  means  widoivs ;  hence  widowed  palaces  (Isaiah  13. 
22^.  Vatablus  (whom  Fairbaikn  follows)  explains  it, 
"He  knew  (carnally)  the  widows  of  those  whom  he  de- 
voured" (v.  6).  But  thus  the  metaphor  and  the  literal 
reality  would  be  blended:  the  lion  being  represented  as 
knowing  widows.  Tlie  reality,  however,  often  elsewhere 
thus  breaks  through  tlie  veil,  fulness  thereof— all  that 
it  contained;  its  inhabitants.  8.  the  nations— the  Chal- 
deans, Syrians,  Moab,  and  Ammon  (2  Kings  24.  2).  9.  in 
chains  — (2  Chronicles  36,  6;  Jeremiah  22.18).  Margin, 
"Hoolis;"  perhaps  referring  to  the  hook  often  passed 
through  tlie  nose  of  beasts;  so,  too,  through  that  of  cap- 
tives, as  seen  in  the  Assyrian  sculptures  (see  Note,  v.  4). 
voice- 1,  e.,  his  roaring,  no  more  be  heard  upon  the 
mountains— carrying  on  the  metaphor  of  the  lion,  whose 
roaring  on  the  mountains  frightens  all  the  other  beasts. 
The  insolence  of  the  prince,  not  at  all  abated  though  his 
kingdom  was  impaired,  was  now  to  cease.  10.  A  new 
metaphor,  taken  from  the  vine,  the  chief  of  the  fruit-bear- 
ing trees,  as  the  lion  is  of  the  beasts  of  prey  (see  ch.  17.  6). 
In  thy  blood—"  planted  when  thou  wast  in  thy  blood," 
t.  e.,  in  thy  very  infancy;  as  in  ch.  16.  6,  when  thou  hadst 
just  come  from  the  womb,  and  hadst  not  yet  the  blood 
washed  from  thee.  The  Jews  from  the  first  were  planted 
in  Canaan  to  take  root  there.  [Calvin.]  Grotius  tram- 
lates  as  Margin,  "  in  thy  quietness,"  i.  e..  In  the  period 
when  Judah  had  not  yet  fallen  into  her  present  troubles. 
JSnglish  Version  is  better.  Glassitjs  explains  it  well, 
retaining  the  metaphor,  which  Calvin's  explanation 
590 


breaks,  "in  the  blood  of  thy  grapes,"  i.e..  In  her  full 
strength,  as  the  red  wine  is  the  strength  of  the  grapie: 
Genesis  49.  11  is  evidently  alluded  to.  many  -waters — 
the  well-watered  land  of  Canaan  (Deuteronomy  8.  7-9). 
11.  strong  rods— princes  of  the  royal  house  of  David. 
The  vine  shot  forth  her  branches  like  so  many  sceptres, 
not  creeping  lowly  on  the  ground  like  many  vines,  but 
trained  aloft  on  a  tree  or  wall.  The  mention  of  their  for- 
mer royal  dignity,  contrasting  sadly  with  her  present 
sunken  state,  would  remind  the  Jews  of  their  sins  where- 
by they  had  incurred  such  judgments,  stature— (Daniel 
4.  11.)  among  tlie  thlcU  branches — i.  e.,  the  central  stock 
or  trunk  of  the  tree  shot  up  highest  "among  its  own 
branches"  or  otrshoots,  surrounding  it.  Emblematic  of 
the  numbers  and  resources  of  the  people.  Hengstenberq 
translates,  "among  tlie  clouds."  But  ch. 31. 3,  10, 14,  sup- 
ports English  Version.  13.  plucked  up — not  gradually 
withered.  The  sudden  upturning  of  the  state  was  de- 
signed to  awaken  the  Jews  out  of  their  torpor  to  see  the 
hand  of  God  in  the  national  judgment,  east  •»vind — (Note, 
ch.  17. 10.)  13.  planted— i.  e.,  transplanted.  Though  already 
"dried  up"  in  regard  to  the  nation  generally,  the  vine  is 
said  to  be  "transplanted"  as  regards  God's  mercy  to  the 
remnant  in  Babylon,  dry  .  .  .  ground  —  Chaldea  was 
well  watered  and  fertile;  but  it  is  the  condition  of  the 
captive  people,  not  that  of  the  land,  which  is  referred  to. 
14:.  fire  .  .  .  out  of  a  rod  of  her  branches— The  Jews' 
disaster  was  to  be  ascribed,  not  so  much  to  the  Chaldeans 
as  to  themselves;  the  "fire  out  of  the  rod"  is  God's  wrath 
kindled  by  the  perjury  oiZedekiah  (ch.  17. 18).  "  The  anger 
of  the  Lord''  against  Judah  is  specified  as  the  cause  why 
Zedekiah  was  permitted  to  rebel  against  Babylon  (2  Kings 
24.  20;  cf.  Judges  9.  15),  thus  bringing  Nebuchadnezzar 
against  Jerusalem,  no  strong  rod  ,  .  .  sceptre  to  rule — 
no  more  kings  of  David's  stock  are  now  to  rule  the  nation. 
Not  at  least  until  "the  Lord  shall  send  the  rod  of  His 
strength  (Messiah,  Psalm  110.  2;  Isaiah  11. 1)  out  of  Zion," 
to  reign  first  as  a  spiritual,  then  hereafter  as  a  literal 
king,  is  .  .  .  and  shall  be  for  a  lamentation — part  of 
the  lamentation  (that  as  to  Jehoahaz  and  Jehoiakim)  waa 
matter  of  history  as  already  accomplished ;  part  (as  to 
Zedekiah)  was  yet  to  be  fulfilled ;  or,  this  prophecy  both 
is  a  subject  for  lamentation,  and  shall  be  so  to  distant 
posterity. 

CHAPTER  XX. 

Ver.  1-49.  Rejection  of  the  Elders'  Application  to 
THE  Prophet  :  Exposure  of  Israel's  Protracted  Re- 
bellions,   NOTWITHSTANDING    GOD'S    LONG-SUFFERING 

Goodness:  Yet  will  God  Restore  His  People  at 
Last.  l.  seventli  year,  &c.— viz.,  from  the  carrying  away 
of  Jeconiah  (ch.  1.  2;  8.  1).  This  computation  was  calcu- 
lated to  make  them  cherish  the  more  ardently  the  hope 
of  the  restoration  promised  them  in  seventy  years,  for, 
when  prospects  are  hopeless,  years  are  not  computed. 
[Calvin.]  elders  .  .  .  came  to  inquire- The  object  of 
their  inquiry,  as  in  ch.  14. 1,  is  not  stated ;  probably  it  was 
to  ascertain  the  cause  of  the  national  calamities,  and  the 
time  of  their  termination,  as  their  false  prophets  assured 
them  of  a  speedy  restoration.  3.  The  chapter  falls  into 
two  great  parts:  v.  1-32,  the  recital  of  the  people's  rebel- 
lions during  five  distinct  periods:  in  Egypt,  the  wilder- 
ness, on  tlie  borders  of  Canaan  when  a  new  generation 
arose,  in  Canaan,  and  in  the  time  of  the  prophet.  I  will 
not  be  Inquired  of  by  yoii- because  their  moral  state 
precluded  them  from  capability  of  knowing  the  will  of 
God  (Psalm  66.18;  Proverbs  28.9;  John  7.17).  4.  WUt 
thou  Judge?  .  .  .  Judge— the  emphatical  repetition  ex- 
presses, "  Wilt  thou  noC  judge  ?  yes,  judge  them.  There  is 
a  loud  call  for  immediate  judgment."  The  Hebrew  inter- 
rogative here  is  a  command,  not  a  prohibition.  [Maurek.] 
Instead  of  spending  time  in  teaching  them,  tell  them  of 
the  abomination  of  their  fathers,  of  which  their  own  are 
the  complement  and  counterpart,  and  which  call  for  judg- 
ment. 5,  6.  The  thrice  lifting  up  of  God's  hand  (the  sign 
of  His  oath,  Revelation  10. 5, 6 ;  Exodus  6. 8,  Margin;  Num- 
bers 14.  30 ;  to  which  passages  the  form  of  words  here 
alludes)  implies  the  solemn  earnestness  of  God's  pur- 


utraeTs  Bebellions  in  the  Wilderness, 


EZEKIEL  XX. 


and  in  the  Land  of  Canaan. 


pose  of  grace  to  them,     made   myself  knutvn   unto 

them— proving  myself  faithful  and  true  by  the  actual 
fulfilmcut  of  my  promises  (Exodus  4.  31 ;  6.  3) ;  revealing 
myself  as  "Jehovah,"  i.  e.,  not  that  the  7iame  was  uu- 
fcnowu  before,  but  that  then  first  the  force  of  that  name 
was  manifested  in  tlxe  promises  of  God  then  being  real- 
ized in   performances.    0.  espied  for  tliem — as  though 
God  had  spied  out  all  other  lands,  and  chose  Canaan  as 
the  best  of  all  lands  (Deuteronomy  8.  7,  8).    See  Daniel  8. 
9;  11. 16,  41,  "  the  glorious  land ;"  see  Margin,  "  land  of  de- 
light or  ornament;"  Zechariah  7. 14,  "  the  pleasant  land," 
i.>T  land  of  desire,    glory  of  all  lands — t.  e.,  CXinaan  was 
"  the  beauty  of  all  lands:"  tlie  most  lovely  and  delightful 
laud;    "milk  and   honey"   are   not  the   antecedents  to 
"which."    7,  Moses  gives  no  formal  statcmont  of  idol- 
Atiies  practised  by  Israel  in  Egypt.    But  it  is  implied 
in  their  readiness  to  worship  the  golden  calf  (resem- 
bling the  Egyptian  ox.  Apis)  (Exodus  32.),  which  makes 
'.t   likely    they  had    worshipped   such   idols   in    Egypt. 
Also,  in  Leviticus  17.7,  "They  shall  no  more  offer  their 
sacrifices   unto  devils   (lit,,  Seirim,  'he-goats,'   the  sym- 
bol of  the  false  god.  Pan),  after  whom  they  have  gone 
a-whoring."     The  call  of  God  by  Moses  was  as  much 
to  them  to  sepai'ate  from  idols  and  follow  Jehovah,  as 
it  was  to  Pharaoh  to  let  them  go  forth.    Exodus6.  6,  7; 
Joshua  24.  14,   expressly   mentions   their    idolatry    "in 
Egypt '     Hence  the  need  of  their  being  removed  out  of 
tlie   contagion   of   Egyptian    idolatries   by  the   exodus. 
every  one— so  universal  was  the  evil,  of  his  eyes— It  was 
not  fear  of  their  Egyptian  masters,  but  their  own  hist  of 
the  eye  that  drew  them  to  idols  (ch.  6.  9 ;  18.  6).   8,  9.  then  I 
said,  I  will .  . .  But,  &c.— t.  e.  (God  speaking  in  condescen- 
sion to  human  modes  of  conception)  their  spiritual  degi'a- 
datiou  deserved  I  should  destroy  them,  "but  I  wrought 
(viz.,  the  deliverance  'out  of  .  .  .  Egypt')  for  my  name's 
Bake;"  not  for  their  merits  (a  rebuke  to  their  national 
pride).  Gol'k  "name"  means  the  sum-total  of  His  perfec- 
tions ;  to  manifest  these,  His  gratuitous  mercy  abounding 
above  their  sins,  yet  without  wrong  to  His  justice,  and  so  to 
set  fortli  His  glory,  was  and  is  the  ultimate  end  of  His 
dealings  (v.  14,  22;  2  Samuel  7.  23;  Isaiah  63. 12;  Romans  9. 
17).    11>  tvhich  if  a  man  do,  he  shall  .  .  .  live  in  them 
—not  "  by  them,"  as  though  they  could  justify  a  man,  see- 
ing that  man*  cannot  render  the  faultless  obedience  re- 
quired (Leviticus  18.  5;  Galatians  3. 12).    "  By  them"  is  the 
expression  indeed  in  Romans  10.5;  but  there  the  design 
is  to  show  that,  if  man  could  obey  all  God's  laws,  he  would 
be  justified  "by  them"  (Galatians  3. 21);  but  he  cannot;  he 
fierefore  needs  to  have  justification  by  "the  Lord  our 
righteousness"  (Jeremiah  23. 6) ;  then,  having  thus  received 
life,  he  "  lives,"  i.  c,  maintains,  enjoys,  and  exercises  this 
life  only  in  so  far  as  he  walks  "in"  the  laws  of  God.    So 
Deuteronomy  30. 15, 16.  The  Israelites,  as  a  nation,  had  life 
already  freelj'  given  to  them  by  God's  covenant  of  prom- 
ise; the  laws  of  God  were  designed  to  be  the  means  of  the 
outward  expression  of  their  spiritual  life.    As  the  natural 
life  has  its  healthy  manifestation  in  the  full  exercise  of 
its  powers,  so  their  spiritual  being  as  a  nation  was  to  be 
developed  in  vigour,  or  else  decay,  according  as  they  did, 
or  did  not,  walk  in  God's  laws.    la.  Sabhatlis  ...  a  sign 
between  me  and  them— a  kind  of  sacramental  pledge 
of  the  covenant  of  adoption  between  God  and  His  people. 
The  Sabbath  is  specified  as  a  sample  of  the  whole  law,  to 
show  that  the  law  is  not  merely  precepts,  but  privileges, 
of  which  the  Sabbath  is  one  of  the  highest.    Not  that  the 
Sabbath  was  first  instituted  at  Sinai,  as  if  it  were  an 
exclusively  Jewish  ordinance  (Genesis  2.  2,  3),  but  it  was 
then  more  formally  enacted,  when,  owing  to  the  apostasy 
of  the  world  from  the  original  revelation,  one  people  was 
called  out  (Deuteronomy  5. 15)  to  be  the  covenant  people 
of  God.    sanctify  them— The  observance  of  the  Sabbath 
I'ontemphitcd  by  God  was  not  a  mere  outward  rest,  but  a 
rpiritual  dedication  of  the  day  to  the  glory  of  God  and  the 
good  of  man.    Otherwise  it  would  not  be,  as  it  is  made, 
the  pledge  of  universal  sa^xctification  (Exodus  31.  13-17; 
Ittalah  5S.  13,  14).    Virtually  it  is  said,  all  sanctity  will 
flourisli  or  decay,  according  as  this  ordinance  Is  observed 
in  Its  full  spirituality  or  not.    13.  in  the  -ivildemes»- 


they  "rebelled"  in  the  very  place  where  death  and  terror 
were  on  every  side,  and  where  they  depended  on  ray 
miraculous  bounty  every  moment!  15.  I  swore  against 
them  (Psalm  95. 11;  106.  26)  that  I  would  not  permit  the 
generation  that  came  out  of  Egypt  to  enter  Canaan.  16. 
The  special  reason  Is  stated  by  Moses  (Numbers  13.,  14.)  to 
be  that  they,  through  fear  arising  from  tlie  false  report 
of  the  spies,  wished  to  return  to  Egypt ;  the  general  reas- 
ons are  stated  here  which  lay  at  tlie  root  of  their  rejection 
of  God's  grace,  viz.,  contempt  of  God  and  His  laws,  and 
love  of  idols,  their  heart— the  fault  lay  in  it  (Psalm  78. 
37).  IT.  Nevertheless— How  marvellous  that  God  should 
spare  such  sinners!  His  everlasting  covenant  explains 
it;  His  long-sufTering  standing  out  in  striking  contrast  to 
their  rebellions  (Psalm  78.  38;  Jeremiah  30. 11).  18.  I  said 
iinto  their  cliildren —Being  unwilling  to  speak  any 
more  to  the  fathers  as  being  incorrigible.  walU  ye  not 
in  .  ,  .  statutes  of  .  .  .  fatliers — Tlie  traditions  of  the 
fathers  are  to  be  carefully  weighed,  not  indiscriminately 
followed.  He  forbids  the  imitation  of  not  only  their  gross 
sins,  but  even  their  plausible  statutes.  [Calvin.]  19.'  It 
is  an  indirect  denial  of  God,  and  a  robbing  Him  of  His 
due,  to  add  man's  inventions  to  His  precepts.  20.  (Jere- 
miah 17.  22.)  ai.  Tliough  warned  by  the  judgment  on 
their  fathers,  the  next  generation  also  rebelled  against 
God.  The  "kindness  of  Israel's  youth  and  love  of  her 
espousals  in  the  wilderness"  (Jeremiah  2.  2,  3)  were  only 
comparative  (the  corruption  in  later  times  being  more 
general),  and  confined  to  the  minority;  as  a  whole,  Israel 
at  no  time  fully  served  God.  The  "children"  it  was  that 
fell  into  the  fearful  apostasy  on  the  plains  of  Moab  at  the 
close  of  the  wilderness  sojourn  (Numbers  25. 1,  2;  Deuter- 
onomy 31.  27).  33.  It  was  to  that  generation  the  threat  of 
dispersion  was  proclaimed  (Deuteronomy  28.  64;  cf.  ch.  29. 
4).  25.  I  gave  them  .  .  .  statutes  .  .  .  not  good — since 
they  would  not  follow  my  statutes  that  were  good,  "  I 
gave  tliem"  their  own  (u.  IS)  and  their  fathers'  "which 
were  not  good;"  statutes  spiritually  corrupting,  and, 
finally,  as  the  consequence,  destroying  them.  Righteous 
retribution  (Psalm  81.  12;  Hosea  8.  11;  Romans  1.  24;  2 
Thessalonians  2.  11).  "Verse  39  proves  this  view  to  be  cor- 
rect (cf.  Isaiah  63. 17).  Thus  on  the  plains  of  Moab  (Num- 
bers 2,5.),  in  chastisement  for  the  secret  unfaithfulness  to 
God  in  their  hearts.  He  permitted  Baal's  worshippers  to 
tempt  them  to  idolatry  (the  ready  success  of  the  tempters, 
moreover,  proving  the  inward  unsoundness  of  the 
tempted);  and  this  again  ended  necessarily  in  punitive 
judgments.  26.  I  polluted  them— not  directly;  "but  I 
Judicially  gave  them  up  to  pollute  themselves."  A  just 
retribution  for  their  "polluting  my  Sabbaths"  (v.  24). 
This  V.  26  is  explanatory  of  v.  25.  Their  own  sin  I  made 
their  punishment,  caused  to  pass  through  the  fire — 
Fairbairn  translates,  "In  the\r presenting  (lit.,  the  causing 
to  pass  over)  all  their  first-born,"  viz.,  to  the  Lord;  referring 
to  the  command  (Exodus  13.  12,  Margin,  where  the  very 
same  expression  is  used).  The  lustration  of  children  by 
passing  through  the  fire  was  a  later  abomination  (v.  31). 
The  evil  here  spoken  of  was  the  admixture  of  heathenish 
practices  with  Jehovah's  worship,  which  made  Him  re- 
gard all  as  "polluted."  Here,  "to  the  Lord"  is  omit- 
ted purposely,  to  imply,  "They  kept  up  the  outward 
service  indeed,  but  I  did  not  own  it  as  done  unto  me, 
since  It  was  mingled  with  such  pollutions."  But  English 
Version  is  supported  by  the  similar  phraseology  in  v.  31, 
where  see  my  noie.  They  made  all  their  children  pass 
through  the  fire;  but  he  names  Wie  first-bom,  \n  aggra- 
vation of  their  guilt;  i.e.,  "I  had  willed  that  the  first- 
born should  be  redeemed  as  being  mine,  but  they  im- 
posed on  themselves  the  cruel  rites  of  offering  them  to 
Molecli"  (Deuteronomy  18.  10).  nuight  kno-w  .  .  .  the 
liord— that  they  may  be  compelled  to  know  me  as  a 
powerful  Judge,  since  they  were  unwilling  to  know  me  as 
a  gracious  Father.  27-39.  The  next  period,  viz.,  that  which 
followed  the  settlement  in  Canaan;  the  fathers  of  the 
generation  existing  In  Ezeklel's  time  walked  In  the  same 
steps  of  apostasy  as  the  generation  In  the  wilderness. 
Yet  in  this— Not  content  with  past  rebellions,  and  not 
moved  with  gratitude  for  God's  goodness,  "  yet  in  this" 

591 


God  Fromiseth  to  Oather  Israel 


EZEKIEL  XX. 


throuyh  the  Power  of  the  Oospil. 


ttUl  further  they  rebelled,  blasphemed— "  have  Insulted 
me."  [Calvin.]  Even  those  who  did  not  sacrifice  to 
heathen  gods  have  offered  "their  sacrifices"  {v.  28)  in 
forbidden  places.    38.  provocation  of  tHelr  oflfering — 

an  offering  as  it  were  purposely  made  to  provoke  God. 
sweet  savour — what  ought  to  have  been  sweet  became 
oflensive  by  their  corruptions.  He  specifies  the  various 
kinds  of  offerings,  to  show  that  in  all  alike  they  violated 
the  law.  ^9.  Wliat  Is  tlie  hlgU  place  -wliercunto  ye  gol 
What  is  the  meaning  of  this  name?  For  my  altar  is  not 
so  called.  What  excellence  do  ye  see  in  it,  that  ye  go 
tliere,  rather  than  to  my  temple,  the  only  lawful  place  of 
sacrificing?  Tiie  very  name,  "high  place,"  convicts  you 
of  sinning,  not  fi"om  iguoi'ancfe  but  perverse  rebellion.  Is 
caUt-d  .  .  .  uiito  tliis  day— whereas  this  name  ought  to 
have  been  long  since  laid  aside,  along  with  the  custom  of 
sacrificing  on  liigh  places  which  it  represents,  being  bor- 
rowed from  the  heathen,  who  so  called  their  places  of 
sacrifice  (the  Greeks,  for  instance,  called  them  by  a  cog- 
nate term,  Bomoi),  whereas  I  call  mine  Mizbeaach,  "altar." 
The  very  name  implies  the  place  is  not  that  sanctioned  by 
me,  and  therefore  your  sacrifices  even  to  me  there  (much 
more  those  you  offer  tu  idols)  are  only  a  "  provocation" 
to  me  {v.  2S;  Deuteronomy  12.  1-5).  David  and  others, 
it  is  true,  sacrificed  to  God  on  high  places,  but  it  was 
under  exceptional  circumstances,  and  before  the  altar 
was  set  up  on  Mount  Moriah.  30.  The  interrogation  im- 
plies a  strong  aflarmatlon,  as  in  v.  4,  "Are  ye  not  polluted? 
i&c.  Do  ye  not  commit?"  Ac.  Or,  connecting  this  verse 
with  V.  31,  "Are  ye  thus  polluted,  &c.,  and  yet  (do  ye  ex- 
pect that)  I  shall  be  inquired  of  by  you?"  31.  tlirongh 
tlie  fire— As  "  tlie  fire"  is  omitted  in  v.  26,  Fairbairn  rep- 
resents the  generation  here  referred  to  {viz.,  that  of  Eze- 
kiel's  day)  as  attaining  the  climax  of  guilt  (see  Note,  v.  26), 
in  making  their  children  pass  through  the  fire,  which  that 
former  generation  did  not.  The  reason,  however,  for  the 
omission  of  "  the  fire"  in  v.  26  is,  perhaps,  that  there  it  is 
implied  tiic  cliildreu  only  "passed  through  the  fire"  for 
purification,  whereas  here  they  are  actually  burnt  to  death 
before  the  idol ;  and  therefore  "  tlie  fire"  is  specified  in  tlie 
latter,  not  in  the  former  case  (cf.  2  Kings  3.  27).  33.  We 
will  be  as  tUe  heatlieu- and  so  escape  the  odium  to 
wliicli  we  are  exposed,  of  having  a  peculiar  God  and  law 
of  our  own.  "  We  shall  live  on  better  terms  with  them 
by  having  a  similar  worship.  Besides,  we  get  from  God 
notliing  but  tlireats  and  calamities,  whereas  the  heathen, 
Clialdeaus,  etc.,  get  riches  and  power  from  their  idols." 
How  literally  God's  Avords  here  ("that  .  .  .  shall  not  be 
at  all")  are  fulfilled  in  the  modern  Jews!  Though  the 
Jews  seemed  so  likely  (had  Ezekiel  spoken  as  an  unin- 
spired man)  to  have  blended  with  the  rest  of  mankind 
and  laid  aside  their  distinctive  peculiarities,  as  was  their 
wish  at  tliat  time,  yet  they  have  remained  for  eighteen 
centuries  dispersed  among  all  nations  and  without  a 
home,  but  still  distinct:  a  standing  witness  for  the  truth 
of  tlie  prophecy  given  so  long  ago.  33.  Here  begins  the 
second  division  of  the  prophecy.  Lest  the  covenant  peo- 
ple should  abandon  their  distinctive  hopes,  and  amalga- 
mate witli  the  surrounding  heathen,  he  tells  them  that, 
as  the  wilderness  journey  from  Egypt  was  made  subser- 
vient to  discipline,  and  also  to  the  taking  from  among 
them  the  rebellious,  so  a  severe  discipline  (such  as  the 
Jews  are  now  for  long  actually  undergoing)  should  be  ad- 
ministered to  them  during  the  next  exodus  for  the  same 
purpose  {v.  38),  and  so  to  prepare  them  for  the  restored 
possession  of  their  land  (Hosea  2. 14, 15).  This  was  only 
partially  fulfilled  before  and  at  the  return  from  Babylon : 
its  full  and  final  accomplishment  is  future,  with  a 
mighty  hand  .  .  .  -»vill  I  nUe  over  you— I  will  assert 
ray  right  over  you  in  spite  of  your  resistance  {v.  32),  as  a 
master  would  in  the  case  of  his  slave,  and  I  will  not  let 
you  be  wrested  from  me,  because  of  my  regard  to  my  cov- 
enant. 31.  The  Jews  in  exile  might  think  themselves  set 
free  from  the  "rule"  of  God  (u.  33);  therefore,  He  inti- 
mates. He  will  reassert  His  right  over  them  by  chasten- 
ing judgments,  and  these,  with  an  ultimate  view,  not  to 
destroy,  but  to  restore  them,  people— rather,  peoples. 
33.  wilderness  of  the  people— vsxlher, peoples,  the  various 
592 


peoples  among  whom  they  were  to  be  scattered,  and  front 
whom  God  saith  {v.  34),  "  I  will  bring  you  out."  In  con- 
trast to  the  literal  "wilderness  of  Egypt"  (v.  36),  "the  wlK 
derness  of  the  peoples"  is  their  spiritual  wilderness  period 
of  trial,  discipline  and  purification  whilst  exiled  among 
the  nations.  As  the  state  when  they  are  "brought  into 
the  wilderness  of  the  peoples,"  and  that  when  tliey  were 
among  the  peoples  "from"  which  God  Avas  to  "bring 
them  out"  (v.  34)  are  distinguished,  the  wilderness  state 
probably  answers  partially  to  the  transition  period  of 
discipline  from  the  first  decree  for  their  restoration  by 
Cyrus  to  the  time  of  their  complete  settlement  in  their 
land,  and  the  rebuilding  of  Jerusalem  and  the  temple. 
But  the  full  and  final  fulfilment  is  future;  the  wilderness 
state  will  comprise  not  only  the  transition  period  of  their 
restoration,  but  the  beginning  of  their  occupancy  of  Pales- 
tine, a  time  in  which  they  shall  endure  the  sorest  of  all 
their  chastisements,  to  "purge  out  the  rebels"  (v.  38; 
Daniel  12. 1),  and  th»m  the  remnant  (Zechariah  13.  8,  9;  14. 
2,3)  shall  "all  servt  God  in  the  land"  (v.  40).  Thus  the 
wilderness  period  doos  not  denote  locality,  but  their  state 
intervening  between  their  rejection  and  future  restora- 
tion, plead— bring  the  matter  in  debate  between  us  to  an 
issue.  Image  from  a  plaintiff  in  a  law  court  meeting  the 
defendant  "face  to  face."  Appropriate,  as  God  in  Hia 
dealings  acts  not  arbitrarily,  but  in  most  righteous  justice 
(Jeremiah  2.  9;  Micah  6.  2).  36.  (Numbers  14.  21-29.) 
Though  God  saved  them  out  of  Egypt,  He  afterwards  de- 
stroyed in  the  wilderness  them  that  believed  not  (Jude 
5);  so,  though  He  brought  the  exiles  out  of  Babylon,  yet 
tiieir  wilderness  state  of  chastening  discipline  continued 
even  after  they  were  again  in  Canaan.  37.  pass  under 
the  rod — metaphor  from  a  shepherd  who  makes  his  sheep 
pass  under  his  rod  in  counting  them  (Leviticus  27. 32;  Jere- 
miah 3:3. 13).  Wliether  you  will  or  not,  ye  shall  be  counted 
as  mine,  and  so  shall  be  subjected  to  my  chastening  dis- 
cipline (Micah  7.  14),  with  a  view  to  my  ultimate  saving 
of  tiie  chosen  remnant  (cf.  John  10.  27-29).  bond  of .  .  . 
covenant— I  will  constrain  you  by  sore  chastisements  to 
submit  yourselves  to  the  covenant  to  which  ye  are  last- 
ingly bound,  though  now  you  have  cast  away  God's  bond 
from  you.  Fulfilled  in  part,  Nehemiah  9.  8,  26,  32-38 ;  10. 1- 
39 ;  fully  hereafter,  Isaiah  54. 10-13 ;  52. 1,  2.  38.  (Zechariah 
13.9;  14.2.)  purgeout — or, "separate."  Hebreiv,"'B&ToX,h\," 
forming  a  designed  alliteration  with  "Beritli,"  the  coven- 
ant. Not  a  promise  of  grace,  but  a  threat  against  those 
Jews  who  thought  they  could  in  exile  escape  the  obser- 
vation and  "  rule "  of  God.  land  of  Israel— though 
brought  out  of  the  country  of  their  sojourn  or  exile  (Baby- 
lon formerly,  and  the  various  lands  of  their  exile  here- 
after) into  the  literal  land  of  Palestine,  even  it  shall  be  to 
them  an  exile  state,  "  they  shall  not  enter  into  the  land 
of  Israel,"  i.  e.,  the  spiritual  state  of  restored  favour  of  God 
to  His  covenant  people,  which  shall  only  be  given  to  the 
remnant  to  be  saved  (Zechariah  13.  8,  9).  39.  Equivalent 
to,  "I  would  rather  have  you  open  Idolaters  than  Uypo- 
crites,  fancying  you  can  worship  me  and  yet  at  the  same 
time  serve  idols"  (Amos  5.  21,  22,  25,  26;  cf.  1  Kings  18.  21;  2 
Kings  17.  41 ;  Matthew  6.  24;  Revelation  3. 15, 16).  "  Go  ye, 
serve,"  &c.,  is  not  a  command  to  serve  idols,  but  a  judicial 
declaration  of  God's  giving  up  of  the  half-idol,  half-Jeho- 
vah worshippers  to  utter  idolatry,  if  they  will  not  serve 
Jehovali  alone  (Psalm  81.  12;  Revelation  22.  11).  here- 
after also — God  anticipates  the  same  apostasy  afterwards, 
as  now,  40.  For— Though  ye,  the  rebellious  portion, 
withdraw  from  my  worship,  others,  even  the  believing 
remnant,  will  succeed  after  you  perish,  and  will  serve  me 
purely,  in  mine  holy  mountain- (Isaiah  2.  2,  3.)  Ziou, 
or  Moriah,  "the  lieight  of  Israel"  (pre-eminent  above  all 
mountains  because  of  the  manifested  presence  of  God 
therewith  Israel),as  opposed  to  their  "high  places,"  the 
worship  on  which  was  an  abomination  to  God.  all— not 
mei-ely  individuals,  such  as  constitute  the  elect  Church 
now;  but  the  whole  nation,  to  be  followed  by  the  conver- 
sion of  the  Gentile  nations  (Isaiah  2.  2,  "all  nations;" 
Romans  11.26;  Revelation  11.15).  -with- rather,  "  m  all 
your  holy  things."  [Maurer.]  41.  with— t.  e.,  in  respect 
to  your  sweet  savour  (lil.,  savour  of  rest,  Note,  ch.  10. 19). 


A  Prophecy  against  Jerusalem. 


EZEKIEL  XXI. 


A  Swo7-d  dravm  against  Israel 


Or,  I  will  accept  you  (your  worship)  "  as  a  sweet  savour" 
[Mauker]  (Ephesians  5.  2;  Philippians  i.  18).  God  first 
accepts  tlie  person  in  Messiah,  tlien  the  offering  {v.  40; 
Genesis  4.  4).  bring  .  .  .  out  from  ,  .  .  people,  &c. — the 
same  words  as  in  v.  34;  but  there  applied  to  the  bringing 
forth  of  tlie  hj-pocrites,  as  well  as  the  elect ;  here  restricted 
to  the  saved  remnant,  who  alone  shall  be  at  last  restored 
literally  and  spiritually  in  the  fullest  sense,  sanctified 
In  you  before  .  .  .  lieatlien— (Jeremiah  33.  9).  All  the 
nations  will  acknowledge  my  power  displayed  in  re- 
storing you,  and  so  shall  be  led  to  seek  me  (Isaiah  06. 18; 
Zechariah  14,  16-19).  there— not  merely  in  exile  when 
suffering  punishment,  which  makes  even  reprobates  be 
sorry  for  sin,  but  when  received  into  favour  in  your  own 
land,  remember— (Ch.  16.  61,  63.)  The  humiliation  of 
Judah  (Nehemiah  9.)  is  a  type  of  the  future  penitence  of 
the  whole  nation  (Hosea  5.  15;  6.  1;  Zechariah  12.  10-14). 
God's  goodness  realized  by  the  sinner  is  the  only  thing 
that  leads  to  true  repentance  (Hosea  3.  5;  Luke  7.37,38). 
44.  The  English  Fer«on chapter  ought  to  have  ended  here, 
and  ch.  21.  begun  with  "Moreover,"  <tc.,  as  in  the  Hebrew 
Bible,  for  my  name's  sake— (Ch.  36.  22.)  Gratuitously; 
according  to  my  compassion,  not  your  merits.  After 
having  commented  on  this  verse,  Calvin  was  laid  on  his 
deathbed,  and  his  commentary  ended.  45-49.  An  intro- 
ductory brief  description  In  enigma  of  the  destruction  by 
fire  and  sword,  detailed  more  explicitly  in  ch.  21.  40. 
soutli  .  .  .  south  .  .  .  south — three  different  Hebrew 
words,  to  express  the  certainty  of  the  Divine  displeasure 
resting  on  the  region  specified.  The  third  term  is  from  a 
root  meaning  dry,  referring  to  the  sun's  heat  in  the  south ; 
representing  the  burning  judgments  of  God  on  the  south- 
ern parts  of  Judea,  of  which  Jerusalem  was  the  capital. 
set  thy  face— determinately.  The  prophets  used  to  turn 
themselves  towards  those  who  were  to  be  the  subjects  of 
their  prophecies,  drop — as  the  rain,  v/hich.  flows  in  a  con- 
tinuous stream,  sometimes  gently  (Deuteronomy  32.  2), 
sometimes  violently  (Amos  7. 16;  Micah  2.0,  Margin),  a& 
here,  forest — the  densely  populated  country  of  Judea; 
trees  representing  people.  47.  fire — every  kind  of  judg- 
ment (ch.  19.12;  21.  3,  "my  sword;"  Jeremiah  21.14). 
green  tree  .  .  .  dry — fit  and  unfit  materials  for  fuel  alike; 
"  the  righteous  and  the  wicked,"  as  explained  in  ch.  21.  3, 
4  ;  Luke  23.  31.  Unsparing  universality  of  the  judgment! 
ll.iniing  flame — one  continued  and  unextinguished  flame. 
"The  glowing  flame."  [Faikbairn.]  faces— persons ; 
licre  t!ie  metaphor  is  merged  in  the  reality.  49.  Ezekiel 
complains  that  by  this  parabolic  form  of  prophecy  he  only 
makes  himself  and  it  a  jest  to  his  countrymen.  God 
therefore  in  ch.  21. permits  him  to  express  the  same  proph- 
ecy more  plainly. 

CHAPTER   XXI. 

Ver.  1-32.  Prophecy  against  Israel  and  Jerttsa- 
LEM,  AND  AGAINST  Ammon.  3.  the  holy  places— the 
three  parts  of  the  temple :  the  courts,  the  holy  place,  and 
the  holiest.  If  "synagogues"  existed  before  the  Baby- 
lonian captivity,  as  Psalm  74.  8  seems  to  lmplj%  they  and 
the prowHc/ifc,  or  oratories,  may  be  included  in  the  "holy 
places"  here.  3.  righteous  .  .  .  wicked— not  contradic- 
tory of  ch.  18.  4,  9 ;  and  Genesis  18.  Zi.  Ezekiel  here  views 
the  mere  oM^HYij-daspectofthe  indiscriminate  universality 
of  the  national  calamity.  But  really  the  same  captivity 
to  the  "righteous"  would  prove  a  blessing  as  a  whole- 
some discipline,  which  to  the  "wicked"  would  be  an  un- 
mitigated punishment.  The  godly  were  sealed  with  a 
mark  (oh.  9.  4),  not  for  outward  exemption  from  the  com- 
mon calamity,  but  as  marked  for  the  secret  interpositions 
of  Provld<-nce  overruling  even  evil  to  their  good.  The 
godly  were  by  comparison  so  few,  that  their  salvation  Is 
not  brought  Into  view  here,  but  the  universality  of  the 
Judgment.  4.  The  "sword"  did  not,  literally,  slay  all; 
but  the  jwl„mcnts  of  God  by  the  foe  swept  through  the 
l.m.l  "  from  (he  south  to  the  north."  6.  with  the  break- 
ing of  (hy  loln»-as  one  afflicted  with  pleurisy;  or  as  a 
woman.  In  labour-throes,  clasps  her  loins  in  pain,  and 
heaves  and  sighs  till  the  girdle  of  the  loin^  is  broken  by  the 
violent  action  of  the  body  (Jeremiah  30.  0).  7.  The  abrupt 
38 


sentences  and  mournful  repetitions  imply  violent  emo- 
tions. 9.  sword— viz.,  of  God  (Deuteronomy  32.  41).  The 
Chaldeans  are  his  instrument.  10.  to  make  a  sore 
slaughter— Zii.,  "that  killing  it  may  kill."  glitter— Zt^, 
glitter  as  the  lightning -flash  :  flashing  terror  into  the  foe. 
should  -^ve  .  .  .  make  mirth — it  is  no  time  for  levity 
when  such  a  calamity  is  impending  (Isaiah  22.  12, 13).  it 
contemncth  the  rod  of  my  son,  &c.— The  sword  has  no 
more  respect  to  the  trivial  "rod"  or  sceptre  of  Judah 
(Genesis  49.10),  than  if  it  were  any  common  "tree." 
"Tree  "Is  the  image  retained  from  ch.  20.  47;  explained 
ch.  21.  2,  3.  God  calls  Judah  "  my  son"  (cf.  Exodus  4.  22; 
Hosea  11.  1).  Fairbairn  arbitrarily  translates,  "Per- 
chance the  sceptre  of  my  .son  rejoiceth ;  it  (the  sword)  de- 
spiseth  every  tree."  11.  the  slayer— the  Babylonian  king 
In  this  case;  In  general,  all  the  instruments  of  God's  wrath 
(Revelation  19. 15).  Vi,  terrors  by  reason  of  the  s-word, 
&c.— rather,  "they  (the  princes  of  Israel)  are  delivered 
up  to  the  sword  together  with  my  people."  [Glassitjs.] 
smite  .  .  .  upon  .  .  .  thigh — a  mark  of  grief  (Jeremiah 
31.  19.)  13.  it  is  a  trial- rather,  "There  is  a  trial"  being 
made:  the  sword  of  the  Lord  will  subjectall  to  the  ordeal. 
"What,  then,  if  it  contemn  even  the  rod"  (sceptre)  of 
Judah?  Cf.  as  to  a  similar  scourge  of  unsparing  trial, 
Job  9.  23.  it  shall  be  no  more— the  sceptre,  i.  e.,  the  state, 
must  necessarily  then  come  to  an  end.  Fulfilled  in  part 
at  the  overthrow  of  Judah  by  Nebuchadnezzar,  but  fully 
at  the  time  of  "Shlloh's  "  (Messiah's)  coming  (Genesis  49. 
10),  when  Judea  became  a  Roman  province.  14.  smite 
.  .  .  hands  together— (Numbers  24. 10),  indicative  of  the 
indignant  fury  with  which  God  will  "smite"  the  people. 
s-»vord  ,  .  .  doubled  the  third  time — referring  to  the 
threefold  calamity  :—l.  The  taking  of  Zedeklah  (to  whom 
the  "rod,"  or  sceptre,  may  refer);  2.  the  taking  of  the 
city;  3.  the  removal  of  all  those  who  remained  with  Geda- 
liah.  "Doubled"  means  "multiplied"  or  "repeated." 
The  stroke  shall  be  doubled  and  even  trebled,  of  the 
slain- 1.  e.,  by  which  many  are  slain.  As  the  Hebrew  \s 
singular,  Fairbairn  makes  it  refer  to  the  king,  "the 
sword  of  the  great  one  that  is  slain,"  or  "pierced 
through."  entereth  .  .  .  privy  chambers — (Jeremiah  9. 
21.)  The  sword  shall  overtake  them,  not  merely  in  the 
open  battle-field,  but  in  the  chambers  whither  they  flee 
to  hide  themselves  (1  Kings  20.  30;  22.  25).  Maurer  trans- 
lates, "which  6esiefifed  them;"  Fairbairn,  "which  pene- 
trates to  them."  English  Version  is  more  literal.  15. 
point—"  the  whirling  glance  of  the  sword."  [Fairbairn.] 
"The  naked  (bared)  sword."  [Henderson.]  WLiixa—lit., 
stumbling-blocks.  Their  own  houses  and  walls  shall  be 
stumbling-blocks  in  their  way,  whether  they  wish  to 
fight  or  flee,  made  briglit— made  to  glitter.  -«vrapped, 
&c. — viz.,  in  the  hand  of  him  who  holds  the  hilt,  or  in  its 
scabbard,  that  the  edge  may  not  be  blunt  when  it  is  pres- 
ently drawn  forth  to  strike.  Gesenius,  as  Margin,  trans- 
lates, "sharpened,"  &c.  16.  Apostrophe  to  the  sword. 
Go  .  .  .  one  -way- or,  "  Concentrate  thyself;"  "  Unite  thy 
forces  on  the  right  hand."  [Grotitjs.]  The  sword  is  com- 
manded to  take  the  nearest  route  for  Jerusalem,  "  whither 
their  face  was  set,"  whether  south  or  north  ("  right  hand 
or  left"),  according  to  where  the  several  parts  of  the 
Chaldean  host  may  be.  or  other  .  ,  .  on  the  left— rather, 
"set  thyself  on  the  left."  The  verbs  are  well  chosen.  The 
main  "concentration"  of  forces  was  to  be  on  "the  right 
hand,"  or  soutJi,  the  part  of  Judea  in  which  Jerusalem  was, 
and  which  lay  south  in  marching  from  Babylon,  whereas 
the  Chaldean  forces  advancing  on  Jerusalem  from  Egypt, 
of  which  Jerusalem  was  north,  were  fewer,  and  therefore 
"set  thyself"  is  the  vei-b  used.  17.  Jehovah  Himself 
smites  His  hands  together,  doing  what  he  had  com- 
manded Ezekiel  to  do  (Note,  v.  14),  in  token  of  his  sn:xiting 
Jerusalem;  cf.  the  similar  symbolical  action  (2  Kings  13. 
18,  19).  cause  .  .  .  fury  to  rest— give  it  full  vent,  and  so 
satisfy  it  (ch.  .5.  13).  19.  two  ways— The  king  coming 
from  Babylon  is  represented  in  the  graphic  style  of  Eze- 
klel  as  reaching  the  point  where  the  road  branched  off  in 
two  ways,  one  leading  by  the  south,  by  Tadmor  or  Pal- 
myra, to  Rabbath  of  Ammon,  east  of  Jordan ;  the  othwr 
by  the  north,  by  Riblah  in  Syria,  to  Jerusalem,  and  nes- 

593 


A  Prophecy  against  Jerusalem, 


EZEKIEL  XXI. 


Israel  and  the  Ammonites. 


Mating  which  way  to  take.  Ezekiel  is  told  to  "  ap- 
point the  two  ways"  (as  In  eh.  4.  1),  for  Nebuchadnezzar, 
though  knowing  no  other  control  but  his  own  will  and 
superstition,  had  really  this  path  "appointed"  for  him 
by  the  all-ruling  God.  out  of  one  land— vis.,  Babylon. 
choose  ...  a  place — lit.,  a  hand.  So  it  is  translated  by 
Faiicbairx,  "  make  a  finger-post,"  viz.,  at  tlae  head  of  the 
two  ways,  the  hand-post  pointing  Nebuchadnezzar  to  the 
way  to  Jerusalem  as  the  way  he  should  select.  But 
Maurer  rightly  supports  English  Version.  Ezekiel  is 
told  to  "choose  the  place"  where  Nebuchadnezzar  should 
do  as  is  described  inv.  20,  21;  so  entirely  does  God  order 
by  tlie  prophet  every  particular  of  place  and  time  in  the 
movements  of  the  invader.  30.  Rabbath  of  tUe  Am- 
monites—distinct from  Rabbah  in  Jndali  (2  Samuel  12.  26). 
Rabbatli  is  put  first,  as  it  was  from  her  tiiat  Jerusalem, 
that  doomed  city,  had  borrowed  many  of  her  idols,  to 
Judali  In  Jernsnlem— instead  of  simply  putting  "Jeru- 
salem," to  iraplj"-  the  sword  was  to  come  not  merely  to 
Judah,  but  to  its  people  ivithin  Jerusalem,  "defenced" 
though  it  was,  its  defences  on  which  the  Jews  relied  so 
much  would  not  keep  the  foe  out.  31.  parting— Ji^., 
"mother  of  the  way."  As  "head  of  the  two  ways"  fol- 
lows, which  seems  tautology  after  "parting  of  the  way," 
Havernick  translates,  according  to  Arabic  idiom,  the 
highway,  or  principal  road.  Et^glish  Version  is  not  tautol- 
ogy, "head  of  the  two  ways"  defining  more  accurately 
"  parting  of  tlie  way."  made  .  .  .  briglit— rather,  "shook," 
from  an  Arabic  root,  arro^vs— Divination  by  arrows  is 
here  referred  to:  they  were  put  into  a  quiver  marked 
with  the  names  of  particular  places  to  be  attacked,  and 
then  shaken  together;  whichever  came  forth  first  inti- 
mated the  one  selected  as  the  first  to  be  attacked. 
TJerome.]  Tlie  same  usage  existed  among  the  Arabs, 
and  is  mentioned  in  the  Koran.  In  the  Nineveh  sculp- 
tures the  king  is  represented  with  a  cup  in  his  right 
hand,  his  left  resting  on  a  bow;  also  with  two  arrows  in 
the  right,  and  the  bow  in  the  left,  probably  practising 
divination,  images — Hebrew,  tcraphini :  h.QV.seh.o\6.  gods, 
worshipped  as  a  family  talisman,  to  obtain  direction  as 
to  the  future  and  other  blessings.  First  mentioned  in 
Mesopotamia,  wlience  Eachel  brought  them  (Genesis  31. 
19,  3i) ;  put  away  by  Jacob  (Genesis  3-3.  4);  set  up  by  Micah 
as  his  household  gods  (Judges  17.  5);  stigmatized  as  idol- 
atry (1  Samuel  15.  23,  Hebrew  ;  cf.  Zechariah  10.  2,  Margin). 
liver — they  judged  of  the  success,  or  failure,  of  an  under- 
taking by  the  healthy,  or  unhealthy,  state  of  the  liver 
and  entrails  of  a  sacrifice.  23.  Rather,  "In  his  right 
hand  was  (is)  the  divination,"  i.  e.,  he  holds  up  in  his 
right  hand  the  arrow  marked  with  "Jerusalem,"  to  en- 
courage his  army  to  march  for  it.  captains — the  Margin, 
"battcring-raras,"  adopted  by  FAiRB.'i.iRN,  is  less  appro- 
priate, for  "  battering-rams"  follow  presently  after.  fGRO- 
TIUS.]  open  tJxe  moutli  Iw  .  .  .  slaughter- i.  c,  command- 
ing slaughter:  raising  the  war-cry  of  death.  Not  as  Ge- 
SENius,  "  to  open  the  mouth  withthe  war-shout."  33.  Unto 
the  Jews,  though  credulous  of  divinations  wlien  in  their 
favour,  Nebuchadnezzar's  divination  "shall  be  (seen)  as 
false."  to  them,  &c. — This  gives  the  reason  which  makes 
the  Jews  fancy  themselves  safe  from  the  Chaldeans,  viz., 
that  they  "have  sworn"  to  the  latter  "oaths"  of  allegi- 
ance, forgetting  that  they  had  violated  them  (ch.  17. 13, 
15,  10, 18).  l>iit  iie—2SfebucJiadnezzar  will  remember  in  con- 
sulting his  idols  that  he  swore  to  Zedekiah  by  them,  but 
that  Zedekiali  broke  the  league.  [Grotius.]  Rather,  God 
will  remem))er  against  them  (Revelation  1(5. 19)  their  vio- 
lating their  oath  sworn  by  the  true  God,  whereas  Nebu- 
chadnezzar kept  his  oath  sworn  bj'  a  false  god;  v.  24  con- 
firms this.  34.  Their  unfaithfulness  to  Nebuchadnezzar 
was  a  type  of  their  general  unfaithfulness  to  their  cove- 
nant God.  -ivitU  the  hand— ui.t.,  of  the  king  of  Babylon. 
25.  profane— as  having  desecrated  by  idolatry  and  per- 
jury his  office  as  the  Lord's  anointed.  IIavernick  trans- 
lates, as  in  V.  14,  "slain,"  i.  c,  not  literally,  but  virtually; 
to  Ezokiel's  idealizing  view  Zedekiah  was  the  grand  vic- 
tim "pierced  through"  by  God's  sword  of  judgment,  as 
his  sons  were  slain  before  his  eyes,  which  were  then  put 
oat,  and  he  was  led  a  captive  in  chains  to  Babylon.  Bug- 
594 


lish  Version  is  better:    so  Gesexius  (2  Chronicles  30.13; 
Jeremiah  52.  2).    when  iniquity  6hall  have  an  end— («. 

29.)  "When  thine  iniquity,  having  reached  its  last  stage 
of  guilt,  shall  be  put  an  end  to  by  judgment  (ch.  35.  5). 
3G.  diadem— rather,  "the  mitre"  of  the  holy  priest  (Exo- 
dus 28.  4;  Zechariah  3.  5).  His  priestly  emblem  as  repre- 
sentative of  the  priestly  people.  This,  as  well  as  "the 
crown,"  the  emblem  of  the  kingdom  were  to  be  removed, 
until  they  should  be  restored  and  united  in  the  Mediator, 
Messiah  (Psalm  110.  2,  4;  Zechariah  6. 13).  [Fairbairn.] 
As,  however,  the  King  Zedekiah  alone,  not  the  higli 
priest  also,  is  referred  to  in  the  context,  JSnglisfi  Version 
is  supported  by  Gesenius.  this  shall  not  be  the  same- 
the  diadem  shall  not  be  as  it  was.  [RosENBiri^LER.] 
Nothing  shall  remain  what  it  was.  [Fairbairn.]  exalt 
.  .  .  low  .  .  .  abase  .  .  .  high— not  the  general  truth  ex- 
pressed (Proverbs  3.  34 ;  Luliel.  52;  James  4.  6;  1  Peter  5. 
5);  but  specially  referring  to  Messiah  and  Zedekiah  con- 
trasted together.  The  "  tender  plant  .  .  .  out  of  tlie  dry 
ground"  (Isaiah  53.  2)  is  to  be  "  exalted"  in  the  end Vv.  27); 
the  now  "high"  representative  on  David's  throne,  Zede- 
kiah, is  to  be  "abased."  The  outward  relations  of  things 
shall  be  made  to  change  places  in  just  retaliation  on  the 
people  for  having  so  perverted  the  moi-al  relations  of 
things.  [Hengstenberg.]  37.  Lit.,  "An  overturning, 
overturning,  overturning,  will  I  make  it."  The  three- 
fold repetition  denotes  the  awful  certainty  oi  the  event; 
not  as  RoSENMULLEK  explains,  the  overthrow  of  the 
three,  Jehoiakim,  Jecouiah,  and  Zedekiah ;  for  Zedekiah 
alone  is  referred  to.  it  shall  be  no  more,  until  he  comes 
■whose  right  it  is— strikingly  parallel  to  Genesis  49.  10. 
Nowhere  shall  there  be  rest  or  permanence;  all  things 
shall  be  in  fluctuation  until  He  comes  who,  as  the  right- 
ful Heir,  shall  restore  the  throne  of  David  that  fell  with 
Zedekiah.  The  Hebrew  for  "right"  is  "judgment:"  it 
perhaps  includes,  besides  the  right  to  rule,  the  idea  of  His 
rule  being  one  in  righteousness  (Psalm  72.  2;  Isaiah  9.  6,  7; 
11.4;  Revelation  19.11).  Others  (Nebuchadnezzar,  &c.), 
who  held  the  rule  of  the  earth  delegated  to  them  by  God, 
abused  it  by  unrighteousness,  and  so  forfeited  the  "  right." 
He  both  has  the  truest  "right"  to  the  rule,  and  exercises 
it  in  "right."  It  is  true  the  tribal  "sceptre"  continued 
with  Judah  "  till  Shiloh  came"  (Genesis  49. 10);  but  there 
was  no  kingly  sceptre  till  Messiah  came,  as  the  spiritual 
King  then  (John  18.  36,  37);  this  spiritual  kingdom  being 
about  to  pass  into  the  literal,  personal  kingdom  over  Israel 
at  His  second  coming,  when,  and  not  before,  this  propliecy 
shall  not  have  its  exhaustive  fulfilment  (Luke  1.  32,  33; 
Jeremiah  3.17;  10.7;  "To  thee  doth  it  appertain").  38. 
LestAmmon  should  think  to  escape  because  Nebuchad- 
nezzar had  taken  the  route  to  Jerusalem,  Ezekiel  de- 
nounces judgment  against  Ammon,  without  the  prospect 
of  a  restoration  such  as  awaited  Israel.  Jeremiali  49.  6,  it 
is  true,  speaks  of  a  "  bi'inging  again  of  its  captivity,"  but 
this  probably  refers  to  its  spiritual  restoration  under  Mes- 
siah ;  or,  if  referring  to  it  politically,  must  refer  to  but  a 
partial  restoration  at  the  downfall  of  Babjdon  under 
Cyrus,  their  reproach— This  constituted  a  leading  fea- 
ture in  their  guilt;  they  treated  with  proud  contumely 
the  covenant  people  after  the  taking  of  Jeriisalem  by 
Nebuchadnezzar  (ch.  25.  3,  6;  Zephaniah  2.  9, 10),  and  ap- 
propriated Israel's  territory  (Jeremiah  49.  I;  Amos  1. 
13-15).  furbislied,  to  consume  —  Matjrer  punctuates 
thus,  "  Drawn  for  the  slaughter,  it  is  furbished  to  devour 
('consume'),  to  glitter."  English  Version,  "to  consume 
because  of  the  glittering,"  means,  "to  consume  by  reason 
of  the  lightning  J  lashlike  rapidity  with  wliich  it  falls."  Five 
years  after  the  fall  of  Jerusalem,  Ammon  was  destroyed 
for  aiding  Ishraael  in  usurping  tlie  government  of  Judea 
against  the  will  of  tlie  king  of  Babylon  (2  Kings  2.5.  25; 
Jeremiah  41. 15).  [Grotius.]  39.  see  vanity  .  .  .  divine  a 
lie— Ammon,  too,  had  false  diviners  who  flattered  them 
with  assurances  of  safety;  the  only  result  of  which  will 
be  to  "  bring  Ammon  upon  the  necks,"  &c.,  i.  e.,  to  add  the 
Ammonites  to  the  headless  trunks  of  the  slain  of  Judah, 
whose  bad  example  Ammon  followed,  and  "  whose  day" 
of  visitation  for  their  guilt  "is  come."  -^vhen  their  in- 
iquity shall  liave  an  end— see  Note,  v.  25.    30.  Shall  I 


EEFINING   SILVEE. 


BEAPEBS   AND   GLEANERS   OF   ANCIENT   PALESTINE. 


God's  Judgment  on  Jerusalem's  Sins. 


EZEKIEL  XXII,  XXIII. 


Israers  and  JudaJi's  Panialiment, 


cause  It  to  return  Into  his  slieatH— vis.,  'withont  first  de- 
stroying Amnion.  Certainly  not  (Jeremiah  47. 6, 7).  Otiiers, 
as  Margin,  less  suitably  read  it  imperatively,  "  Cause  it  to 
return,"  i.  c,  after  it  lias  done  the  work  appointed  to  it. 
In  the  land  of  tliy  nativity— Amnion  was  not  to  be  carried 
away  captive  as  Judali,  but  to  perish  in  his  own  land. 
31.  blo-vv  against  thee  In,  &c. — rather,  "blow  upon  thee 
with  the  flre,"  &e.  Image  from  smelting  metals  (ch.  22. 
20,  21).  brutish — ferocious,  skilful  to  destroy — lit.,  arti- 
ficers of  destruction ;  alluding  to  Isaiah  54.  IC.  3'3.  thy 
blood  shall  be — i.  e.,  shall  flow,  be  no  more  remem- 
bered—be consigned  as  a  nation  to  oblivion. 

CHAPTER  XXII. 
Ver.  1-31.  God's  Judgment  on  the  Sinfulness  of  Je- 
rusalem. Repetition  of  the  charges  in  ch.  20. ;  only  that 
there  they  were  stated  in  an  historical  review  of  the  jmst 
and  present;  here  the pj-e.te/i^  sins  of  the  nation  exclusively 
are  brought  forward.  3.  See  ch.  20.  4,  i.e.,  "Wilt  thou 
not  judge?"  &c.  (ef.  ch.  23.  36).  the  bloody  city— ?i^,  tJie 
city  of  bloods;  so  called  on  account  of  murders  perpetrated 
in  her,  and  sacrifices  of  children  to  Molech  (v.  3, 4, 6,  9;  ch. 
24.  0.  9).  3.  sheddtth  blood  .  .  .  that  lier  time  may 
come — Instead  of  deriving  advantage  from  her  bloody 
sacrifices  to  idols,  she  f)nly  thereby  brought  on  herself 
"the  time"  of  her  punishment,  against  herself— (Pro- 
verl)s  8.  36.)  4.  thy  days — the  shorter  period,  viz.,  that  of 
the  siege,  tliy  years— the  longer  period  of  the  captivity. 
The  "  days"  and  "years"  express  that  she  is  ripe  for  pun- 
ishment. 5.  iufainous— they  mockingly  call  thee,  "  Thou 
polluted  one  in  name  (Margin),  and  full  of  confusion" 
[Faikbairn]  (referring  to  the  tumultuous  violence  pre- 
valent in  it).  Thus  the  nations  "far  and  near"  mocked 
her  fis  at  once  sullied  in  character  and  in  actual  fact  law- 
less. What  a  sad  contrast  to  the  Jerusalem  once  designated 
"the  holy  city!"  C.  Ratlier,  "The  princes  .  .  .  each  ac- 
cording to  his  power,  were  in  thee,  to  shed  blood"  (as  if 
this  was  the  only  object  of  their  existence).  "  Power,"  lit., 
urni;  they,  who  ought  to  have  been  patterns  of  justice, 
made  their  own  arm  of  might  their  only  law.  7.  set  light 
by— cliildren  have  made  light  of,  disrespected,  father,  &c. 
(Deuteronomy  27.  10).  From  f.7  to  v.  12  are  enumerated 
the  sins  committed  in  violation  of  Moses'  law.  9.  men 
tliat  carry  tales — informers,  who  by  misrepresentations 
cause  innocent  blood  to  be  shed  (lieviticus  19. 16).  Lit., 
"One  who  goes  to  and  fro  as  a  merchant."  10.  set  apart 
for  i>oll«tion— (.  <?.,  sot  apart  as  unclean  (Leviticus  18.  19). 
13.  forgotten  me — the  root  of  all  sin  (Deuteronomy  32. 
18;  Jeremiah  2.  32;  3.  21).  13.  smitten  mine  hand — in 
token  ef  the  indignant  vengeance  which  I  will  execute 
on  thee  {note,  ch.  21.  17).  14.  (Ch.  21.  7.)  15.  consume  thy 
lilthinefis  out  of  Ihec — tlie  object  of  God  in  scattering  the 
Jews.  16.  taU-a  tittne  inheritance  in  thyself— formerly 
thou  wast  7)i!(ie  inlieritance ;  but  now,  full  of  guilt,  thou 
art  no  longer  mine,  but  thine  own  inheritance  tothyself;  "in 
the  sight  of  the  heathen,"  i.e.,  even  they  shall  see  that, 
now  that  tliou  hast  become  a  captive,  thou  art  no  longer 
owned  as  mine.  [Vatablus.]  Fairbairn,  &c.,  need- 
lessly take  the  Hebrew  from  a  different  root,  "thou  shalt 
hepolliUcd  by{'  in'  [Henderson])  thyself,"  &c. ;  tlie  heathen 
sliall  regard  thee  as  a  polluted  thing,  who  hast  brought 
thine  own  rci»roaeh  on  thyself.  18.  dross  .  .  .  brass — 
Israel  has  become  a  worthless  compound  of  the  dross  of 
silver  (implying  not  merely  corruption,  but  degeneracy 
from  good  to  bad,  Isaiah  1.  22,  especially  offensive)  and  of 
the  baser  metals.  Hence  the  people  must  be  thrown  into 
the  furnace  of  judgment,  that  the  bad  may  be  consumed, 
and  the  good  separated  (Jeremiah  0.  29,  30).  23.  From 
this  verse  to  the  end  he  shows  the  general  corruption  of 
all  ranks.  24:.  land  .  .  .  not  cleansed— not  cleared  or 
cultivated;  all  a  scene  of  desolation;  a  fit  emblem  of  the 
moral  wilderness  state  of  the  people,  nor  rained  upon 
— n  mark  of  Divine  "  indignation ;"  as  the  early  and  latter 
rain,  on  which  the  productiveness  of  the  land  depended, 
wap  one  of  the  great  covenant  blessings.  Joel  (2. 23)  prom- 
ises the  return  of  the  former  and  latter  rain,  with  the  res- 
toration  of    God's   favour.     /85.   conspli-acy  — the  false 


prophets  have  conspired  both  to  propagate  error  and  to 
oppose  the  messages  of  God's  servants.  They  are  men- 
tioned first,  as  their  bad  influence  extended  the  widest, 
prey— their  aim  was  greed  of  gain, "  treasure,  and  precious 
things"  (Hosea  0.  9;  Zephaniah  3.  3,4;  Matthew  23.  14). 
made  .  . ,  many  -^vido-^vs— by  occasioning,  through  false 
prophecies,  the  war  with  the  Chaldeans  in  wliich  the 
husbands  fell.  26.  Her  priests— whose  "  lips  should  have 
kept  knowledge"  (Malachi  2.  7).  violated— not  simply 
transgressed  ;  but,  have  done  violence  to  the  laM',  by  wresting 
it  to  wrong  ends,  and  putting  wrong  constructions  o"  it. 
put  no  difference  between  the  holy  and  profane,  <fcc.— 
made  no  distinction  between  the  clean  and  unclean  (Levi- 
ticus 10. 10),  the  Sabbath  and  other  days,  sanctioning  vio- 
lations of  that  holy  day.  "  Holy"  means,  what  is  dedicated 
to  God;  "profane,"  what  is  in  common  nse ;  "unclean," 
what  is  forbidden  to  be  eaten;  "clean,"  whcctis  lawftd  to  be 
eaten.  I  am  profaned  among  them — they  abuse  my 
name  to  false  or  unjust  purposes.  27.  princes— who 
should  have  employed  the  influence  of  their  position  for 
the  people's  welfare,  made  "  gain"  their  sole  aim.  -wolves 
— notorious  for  fierce  and  ravening  cruelty  (Micah  3.  2,  3, 
9-11;  John  10.  12).  28.  Referring  to  the  false  assurances 
of  peace  with  which  the  prophets  fiattered  the  people, 
that  they  should  not  sulimit  to  the  king  of  Babylon  (note, 
ch.  13.  10;  21.29;  Jeremiah  C.  14;  23.  16,17;  27.9,10).  29. 
The  people— put  last,  after  the  mention  of  those  in  office. 
Corruption  had  spread  downwards  through  the  whole 
community.  >vrongfiilly — i.  e.,  ivithout  cause,  gratui- 
tously, witliout  the  stranger  proselyte  giving  any  just 
provocation ;  nay,  he  of  all  others  being  one  who  ought 
to  have  been  M'on  to  the  worship  of  Jehovah  by  kindness, 
instead  of  being  alienated  by  oppression;  especially  as 
the  Israelites  were  commandetl  to  remember  that  they 
themselves  had  been  "strangers  in  Kgypt"  (Exodus  22. 
21 ;  2;].  9).  30.  the  hedge— the  wall  [note,  ch.  13.  5).  Image 
for  leading  the  people  to  repentance,  the  gap — the  breach 
(Psalm  100. 23).  Image  for  interceding  beiivcen  the  peoj'ile  and 
C?od  (Genesis  20. 7;  Exodus  32. 11;  Numbers  16.48).  I  found 
none — (Jeremiah  5. 1.)  Not  that  literally  there  was  not  a 
righteous  man  in  the  city.  For  Jeremiah,  Baruch,  &c., 
were  still  there  ;  but  Jeremiah  had  been  forbidden  to  pray 
for  the  people  iJcremiah  11. 14),  as  being  doomed  to  ■wrath. 
None  now,  vf  the  godly,  knowing  the  desperate  state  of 
the  people,  and  God"s  purpose  as  to  them,  was  ivilling 
longer  to  interpose  between  God's  wrath  and  them.  'And 
none  "among  them,"  i.e.,  among  those  just  enumerated 
as  guilty  of  such  sins  (v.  2-3-29),  was  morally  able  for  such 
an  office.  31.  their  oavu  -way  .  .  .  i-cconipensed  upon 
their  heads— (Ch;  9.  10 ;  11.  21 ;  16.  43 ;  Proverbs  1.  31 ;  Isaiah 
3. 11;  Jeremiah  6.  19.) 

CHAPTER    XXIII. 

Ver.  1-49.  Israel's  and  Judah's  Sin  and  Punishment 
are  parabolically  portrayed  under  the  Names 
Aholah  and  Aholibaii.  The  imagery  is  similar  to  that 
in  ch.  16.;  but  hero  the  reference  is  not  as  there  so  much 
to  the  breach  of  the  spiritual  marriage  covenant  with  God 
by  the  people's  idolatries,  as  by  their  worldly  spirit,  and 
their  trusting  to  alliances  with  the  heathen  for  safety, 
rather  than  to  God.  2.  tAvo  ...  of  one  motlier— Israel 
and  Judah,  one  nation  by  birth  from  the  same  ancestress, 
Sarah.  3.  Even  so  early  in  their  history  as  their  Egyptian 
sojourn,  they  committed  idolatries  (Notes,  ch.  20.  6-8; 
Joshua  24.  14).  in  tlieir  youtli— an  aggravation  of  their 
sin.  It  was  at  the  very  time  of  their  receiving  extraor- 
dinary favours  from  God  (ch.  16.  6,  22).  they  bruised— vis., 
the  Egyptians.  4.  Aliolah— t. e.,  "Her  tent"  (puf  for  Jt'oc- 
ship,  as  the  first  worship  of  God  in  Israel  was  in  a  tent  or 
tabernacle),  a.s  contrasted  with  Aholibah,  i.e.,  "My  tent 
in  her."  The  Bethel  worship  of  Samaria  was  of  her  own 
devising,  not  of  God's  appointment;  the  temple-worship 
of  Jerusalem  was  expressly  appointed  by  Jehovah,  who 
"dwelt"  there,  "setting  up  His  tabernacle  among  the 
people  as  His"  (Exodus  2.5.  8;  Leviticus  26.  11, 12;  .Joshua 
22.  19;  Psalm  76.  2).  the  elder— Samaria  is  called  "the 
elder,"  because  she  preceded  Jadah  In  her  apostasy  and 

595 


The  Whoredoms  of 


EZEKIEL  XXIII. 


Aholah  and  Aholibah. 


its  punishment,    tliey  -were  mine— previous  to  apostasy 
under   Jeroboam,   Samaria   (Israel,   or   tlie   ten   tribes), 
equally  with  Judah,  worshipped  the  true  God.  God  there- 
fore never  renounced  the  right  over  Israel,  but  sent  pro- 
phets, as  Elijah  and  Elisha,  to  declare  His  will  to  them. 
5.  -wlxcn  .  .  .  mine— lit.,  "under  me,"  i.e.,  subject  to  me 
as  her  lawful  husband,    neighibours— on  the  north-east 
the  kingdom  of  Israel  bordered  on  that  of  Assyria ;  for 
the  latter  had  occupied  much  of  Syria.    Their  neighbour- 
hood in  locality  was  emblematical  of  their  being  near  in 
corruption  of  morals  and  worship.    The  alliances  of  Israel 
with  Assyria,  which  are  the  chief  subject  of  reprobation 
here,  tended  to  this  (2  Kings  15. 19;  10.  7,  9;  17.  3;  Hosea  8, 
9).    6.  blue— rather,  "purple."    [Fairbaibn.]    As  a  lust- 
ful woman's  passions  are  fired  by  shoAvy  dress  and  youth- 
ful appearance  in  men,  so  Israel  was  seduced  by  the  pomp 
and  power  of  Assyria  (of.  Isaiah  10.  8).    horsemen— cava- 
liers.   7,  all  tUeir  idols— there  was  nothing  that  she  re- 
fused to  her  lovers.   8.  Avhoredoms  lirouglit  from  Egypt 
—the  calves  set  up  in  Dan  and  Bethel  by  Jei'oboam,  an- 
swering to  the  Egyptian  bull-formed  idol  Apis.    Her  alli- 
ances with  Egypt  jiolUicaUy  are  also  meant  (Isaiah  30.  2, 
:V;  31. 1).    The  ten  tribes  probably  i-esumed  the  Egyptian 
rites,  in  order  to  enlist  the  Egyptians  against  Judah  (2 
Chronicles    12.  2-1).     9.  God,   in   righteous   retribution. 
Turned  their  objects  of  trust  into  the  instruments  of  their 
punishment :  Pul,  Tiglath-pileser,  Esar-haddon,  and  Shal- 
maneser  (2  Kings  15.  19,  29;  17.  3,  G,  24;  Ezra  4.  2, 10).    "It 
■was  their  sin  to  have  sought  after  such  lovers,  and  it  was 
to  be  their  punishment  that  these  lovers  should  become 
their  destroyers."    [Fairbaik^t.]    10.  became  famous — 
lit.,  "  she  became  a  name,"  i.e.,  as  notorious  by  her  pun- 
ishment as  slie  had  been  by  her  sins,  so  as  to  be  quoted  as 
a  warning  to  otliers.    ■women — /.  e.,  neighbouring  peoples. 
11.    Judah,  the  southern  kingdom,  though  having  the 
"warning"  {Note,  v.  10)  of  the  northern  kingdom  before 
her  eyes,  instead  of  profiting  by  it,  went  to  even  greater 
lengths  in  corruption  than  Israel.    Her  greater  spiritual 
privileges  made  her  guilt  the  greater  (ch.  16.  47,  51;  Jere- 
miah 3. 11).    13.  (Ver.  6,  2;?.)    most  gorgeously — lit.,  to  per- 
fection. Grotius  translates,  "wearing  a  crown,"  or  "chap- 
let,"  such  as  lovers  wore  in  visiting  their  mistresses,    l.?. 
one  ^vay  —  botli  alike  forsaking  God  for  heathen  confi- 
dences.   1-1.  vermlliou— the  peculiar  colour  of  the  Chal- 
deans,  as   purple   was   of  tlie   Assyrians.     In    striking 
agreement  with  tliis  verse  is  the  fact  tliat  tlie  Assyrian 
sculptures  lately  discovered  have  painted  and  coloured 
bas-reliefs.,  red,  blue,  and  black.    The  Jews  (for  instance 
Jehoiakim,  Jeremiah  22. 14)  copied  these  (cf.  ch.  8. 10).    15. 
exceeding  in  dyed  attire — rather,  "  in  ample  dyed  tur- 
bans;''  lit.,  "redundant  witli  dyed  turbans."    The  Assy- 
rians delighted  in  ample,  flowing,  and  richly-coloured 
tunics,  scarfs,  girdles,  and  head-dresses  or  turbans, varying 
in  ornaments  according  to  the  rank.    Clialdea  .  .  .  land 
of  tlieir  nativity — between  the  Black  and  Caspian  Seas 
(Note,  Isaiah  23. 13).    "Princes;"  lit.,  a  first-rate  military 
class  tliat  fought  by  threes  in  the  chariots,  one  guiding  the 
horses,  the  other  two  fighting.    10.  sent  messengers  .  .  . 
into  Clialdea— (Ch.  16.  29.)    It  was  she  tliat  solicited  tlie 
Chaldeans,  not  they  her.   Probably  the  occasion  was  when 
Judah  sought  to  strengthen  herself  by  a  Chaldean  alli- 
ance against  a  menaced  attack  by  Egypt  (cf.  2  Kings  23.  29- 
35;  24. 1-7).    God  made  the  object  of  their  sinful  desire  tlie 
instrument  of  their  punishment.  Jehoiakim,  probably  by 
a  stipulation  of  tribute,  enlisted  Nebuchadnezzar  against 
Pharaoh,  whose  tributary  he  previously  liad  been ;  failing 
to  keep  his  stipulation,  he  brought  on  himself  Nebuchad- 
nezzar's vengeance.    17.  alienated  from  tlxtsm— viz.,  from 
the  Chaldeans:  turning  again  to  the  Egyptians  (v.  19), 
trying  by  their  help  to  throw  off  her  solemn  engagements 
to  Babylon  (cf.  Jeremiah  37.  5,7;  2  Kings  24.7).    18.  my 
mind  ■vvas  alienated  from  her— lit.,  was  broken  off  from 
her.     Just   retribution  for   "  her   mind  being   alienated 
(broken  off)  from  the  Chaldeans"  (v.  17),  to  whom  she  had 
8worn  fealty  (ch.  17, 12-19).    "  Discovered"  implies  the  open 
shamelessness  of  her  apostasy,    19.  Israel  first  "called" 
her  lusts,  practised  when  in  Egypt,  "to  her  (fond)  remem- 
brance,'' and  then  actually  returned  to  them,    Mark  the 
596 


danger  of  suffering  the  memory  to  dwell  on  the  pleasure 
felt  in  past  sins.     20.  tUeir  paramours— i,  c,  her  para- 
mours among  them  (the  Egyptians) ;  she  doted  upon  tlieir 
persons  as  her  paramours  (v.  5, 12,  IC),    flesU — the  mem- 
brum  virile  (very  large  in  the  ass),  as  Leviticus  15.  2, 
Margin;  Ezekiel  16.  20.     Issue  of  horses  —  the  seminal 
issue.    The  horse  was  made  by  the  Egyptians  the  hiero- 
glyphic for  a  lustful  person.  21.  calledst  to  remcmbrauce 
— "didst  repeat."    [Maurer.]    in  bruising— in  sufl'ering 
,  .  .  to    be   bruised.     33.   lovers  .  .  .  alienated  —  (y,  17,) 
Illicit  love,  soon  or  late,  ends  in  open  hatred  (2  Samuel  13. 
15).    The  Babylonians,  the  objects  formerly  ol  their  God- 
forgetting  love,  but  now,  with  characteristic  fickleness, 
objects  of  their  hatred,  shall  be  made  by  God  the  instru- 
ments of  their  punishment.    33.  Pefcod,  &c. — (Jeremiah 
50.  21.)    Not  a  geographical  name,  but  descriptive  of  Bab- 
ylon.   "Visitation,"  peculiarly  the  land  of  "judgment;"  in 
a  double  sense:   actively,  the  inflicter  of  judgment   on 
Judah;  passively,  as  about  to  be  afterwards  herself  the 
object  of  judgment.     Slioa  .  .  .  K.oa  —  "rich  .  .  .  noble;" 
descriptive  of  Babylon  in  her  pi'osperity  .  .  .  having  all 
the  woi'ld's  wealth  and  dignity  at  her  disposal.    Maureb 
suggests  that  as  descriptive  appellatives  are  subjoined  to 
the   proper  name,  "all  the  Assyrians"    in  the   second 
hemistich  of  the  verse  (as  the  verse  ought  to  be  divided  at 
"  Koa"),  so  Pekod,  Shoa,  and  Koa  must  be  appellatives 
descriptive  of  "Tlie  Babylonians  and  .  .  .  Chaldeans"  in 
the  first  hemistich;  "Pekod"  meaning  Prefects;  Shoa  . . . 
Koa,  "rich  .  ,  ,  princely,"    desirable  young  men — strong 
irony;   alluding  to  v.  12,  these  "desirable  young  men" 
wliom  thou  didst  so  "dote  upon"  for  their  manly  vigour 
of  appearance,  shall  by  that  very  vigour  be  the  better  able 
to  chastise  thee,     34.  ■with  chariots— or,  "with  arma- 
ments:" soLXX, ;  "axes"  [Maurer];  or,  joining  it  with 
"wagons,"    translqte,    "with    scythe -armed  wagons,"    or 
"chariots."    [Gkotius.]    ■»vhecls — the  unusual  height  of 
these  increased  their  formidable  appearance  (ch.  1. 16-20). 
their  judgments  —  which  awarded  barbarously  severe 
punishments  (Jeremiah  52.  9;  29.  22).    35.  take  a^*vay  thy 
nose  .  .  .  cars— adulteresses  were  punished  so  among  the 
Egyptians  and  Clialdeans.    Oriental  beauties  wore  orna- 
ments in  the  ear  and  nose.  How  just  the  retribution,  that 
the  features  most  bejewelled  should  bo  mutilated  !   So,  al- 
legorically  as  to  Judah,  the  spiritual  adulteress.    3G.  strip 
. , ,  of . . .  clotlies— whereby  she  attracted  her  paramours 
(ch.  10.  39).  37.  Tliws  .  .  .  make  .  .  .  le'«vdness  to  cease — The 
captivity  has  made  the  Jews  ever  since  abhor  idolatry,  not 
only  on  their  return  from  Babylon,  but  for  the  last  eight- 
een centuries  of  tlieir  dispersion,  as  foretold  (Hosea  3.  4). 
38.   (Ver.   17,  IS;    ch.  16.  37.)     39.   take   a'tvay  ,  .  .  thy 
labour — i.  e.,  the  fruits  of  thy  labour,    leave  thee  naked 
— as  captive  females  are  treated.    31.  her  cup— of  punish- 
ment (Psalm  11.  0;  75.  8;  Jeremiah  25.  15,  &c.).    Thy  guilt 
and  that  of  Israel  being  alike,  your  punishment  shall  be 
alike.      34t.   break  .  .  .  sherds — so   greedily   shalt    thou 
suck  out  everj^  drop  like  one  drinking  to  madness  (the 
efl'ect  invariably  ascribed  to  drinking  God's  cup  of  wrath, 
Jeremiali  51.  7;  Habakkuk  2. 16)  that  thou  shalt  craunch 
the  very  shreds  of  it,  i.  e.,  there  shall  be  no  evil  left  which 
thou  shalt  not  taste,    pluck  off  thine  own  breasts — en- 
raged against  them  as  the  ministers  to  thine  adultery, 
35.  forgotten  n»e— (Jeremiali  2.  32;  13.  25.)    cast  me  be- 
hind tliy  back— (1  Kings  14.  9;  Nehemiah  9.  20.)  bear  .  .  , 
thy  le-»vdness — i.  e.,  its  penal  consequences  (Proverbs  1. 
31).    36-44:.  A  summing  up  of  tlie  sins  of  the  two  sisters, 
especially  those  of  Judah.     30.  Wilt   thou  (not)  judge 
(Note,  ch.  20.  4).    38.  Ilie  same  day — on  the  very  day  that 
they  had  burned  their  children  to  Molech  in  tiie  valley 
of  Gehenna,  they  shamelessly  and  hypocritically  pre- 
sented themselves  as  woi'shippers  in  Jehovah's  temple 
(Jeremiah  7.  9,  10).     40.   messenger  was  sent — viz.,  by 
Judah  {v.  16;  Isaiah  57.  9).    paintedst  .  .  .  eyes— (2  Kings 
9.  30,  Margin;  Jeremiah  4,  30),    Black  paint  was  spread  on 
the  eyelids  of  beauties  to  make  the  white  of  the  eye  more 
attractive  by  the  contrast,  so  Judah  left  no  seductive  art 
untried,    41.  bed — divan.    Whilst  men  reclined  at  tajble, 
women  sat,  as  it  seemed  indelicate  for  ♦hem  to  lie  Sown. 
(Amos  C.  4.)  [Grotius.]    table— i.  e.,  the  idolatrous  aiiar. 


Vision  of  the  Boilinrj  Caldron, 


EZEKIEL  XXIV. 


and  of  the  Death  of  EzeMd's  Wife, 


miue  Incense— which  I  had  given  thee,  aud  which  thou 
ouglitest  to  have  offered  to  me  (ch.  16. 18, 10;  Hosea  2.  8;  cf. 
Proverbs  7.  17).  4::3.  Sabeans— Not  content  witli  the 
princely,  handsome  Assyrians,  the  sisters  brought  to 
tliemsi/lves  tlie  rude  robber  hordes  of  Sabeans  (Job  1. 15). 
Tlie  Kcri,  or  Margin,  reads  "drunkards."  upon  their 
hands— upon  the  hands  of  tlie  sisters,  i.  e.,  they  allured 
Bjimaria  and  Judah  to  worship  their  gods.  4.3.  WlU 
iliey,  &c.— Is  it  possible  that  paramours  will  desire  any 
longer  to  commit  whoredonis  with  so  worn-out  an  old 
adulteress?  45.  tlie  rigliteous  men  —  the  Chaldeans; 
the  executioners  of  God's  righteous  vengeance  (ch.  Ifi.  33), 
not  that  they  were  "  righteous"  in  themselves  (Habakkuk 
1.  3,  12,  13).  40.  a  company — properly,  a  council  of  judges 
passing  sentence  on  a  criminal.  [Gkotius.]  The  "re- 
moval" and  "spoiling"  by  the  Chaldean  army  is  the  exe- 
cution of  the  judicial  sentence  of  God.  47.  stones— the 
legal  penalty  of  the  adulteress  (ch.  10.  40,41;  John  8.5). 
Answering  to  the  stones  hurled  by  the  Babylonians  from 
engines  in  besieging  Jerusalem,  houses  .  .  .  fire — ful- 
filled (2  Chronicles  3G.  17, 19).  48.  (Ver.  27.)  that  all  .  .  . 
may  be  taught  not  to  do,  etc. — (Deuteronomy  13.  11.)  49. 
bear  the  sins  of  your  idols — i.  c'.,  the  punishment  of  your 
idolatry,  know  that  I  ant  the  tiord  God — i.  c,  know  it 
to  your  cost  ...  by  bitter  suffering. 

CHAPTER    XXIV. 

Ver.  1-27.  "Vision  of  the  Boiling  Caldron,  and  of 
THE  Death  of  Ezekiel's  Wife.  1,  3.  Ezekicl  proves  his 
Divine  mission  by  announcing  the  very  daj' ("this  same 
day")  of  the  beginning  of  the  investment  of  the  city  by 
Nebuchadnezzar;  "the  ninth  year,"  viz.,  of  Jehoiachin's 
captivity,  "the  tenth  day  of  the  tenth  month;"  though  he 
was  30U  miles  av/ay  from  Jerusalem  among  the  captives 
at  the  Cliebar  (2  Kings  25.  1 ;  Jeremiah  39.  1).  set  himself 
— laid  siege;  "lay  against."  pot — caldron.  Alluding  to  the 
self-confident  proverb  used  among  the  people,  cli.  11.  3 
(see  my  Note),  "This  city  is  the  caldron  and  we  be  the 
flesh;"  your  proverb  shall  prove  awfully  true,  but  in  a 
different  sense  from  Avhat  you  intend.  So  far  from  the  city 
proving  an  iron  caldron-like  defence  from  the  Are,  it  shall 
be  as  a  caldron  set  on  the  flre,  and  the  people  as  so  many 
pieces  of  meat  subjected  to  boiling  heat.  See  Jeremiah  1. 
13.  4.  pieces  tliercof— those  which  properly  belong  to  it, 
as  il.i  own.  every  good  piece  .  .  .  clioice  bones — i,  e.,  the 
most  distinguished  of  the  people.  The  "  choice  bones"  in 
the  pot  have  flesh  adhering  to  them.  The  "bones"  under 
the  pot  (r.  5)  arc  those  having  no  Qesh  and  used  as  fuel, 
answering  to  the  poorest  who  suffer  first,  and  are  put  out 
of  pain  sooner  than  the  rich  who  endure  what  answei's  to 
the  slower  process  of  boiling.  5.  burn  .  .  .  bones — rather, 
"pile  the  bones."  Lit.,  "Let  there  be  a  round  pile  of  the 
bones."  herein— ?i7.,  "in  the  midst  of  it."  6.  scum — not 
ordinary,  hui  poisonous  scum,  i.  e.,  the  people's  all-pervad- 
ing wickedness,  bring  it  out  piece  by  piece- "it,"  the 
contents  of  the  pot;  its  flesh,  i.e.,  "I  will  destroy  the 
people  of  the  city,  not  all  at  the  same  time,  but  by  a  series 
of  successive  attacks."  Not  as  Fairbaiun,  "  on  its  every 
piece  let  it  (the  poisonous  scum)  go  forth."  let  no  lot  fall 
on  It — i.  e.,  no  lot,  such  as  is  sometimes  cast,  to  decide 
■who  are  to  be  destroyed  and  who  saved  (2  Samuel  8.2; 
Joel  3.  3;  Obadiah  11. ;  Nahum  3. 10).  In  former  carryings 
away  of  captives,  lots  were  cast  to  settle  who  were  to  go, 
and  who  to  stay,  but  now  all  alike  are  to  be  cast  out  with- 
out distinction  of  rank,  age,  or  sex.  7.  upon  the  top  of 
n  rock— or,  "  the  dry,  bare,  exposed  rock,"  so  as  to  be  con- 
spicuous to  all.  Blood  poured  on  a  rock  is  not  so  soon 
absorbed  as  blood  poured  on  the  earth.  The  law  ordered 
the  blood  even  of  a  beast  or  fowl  to  be  "  covered  with  the 
dust"  (Leviticus  17. 13);  but  she  was  so  shameless  as  to  be 
at  no  pains  to  cover  up  the  blood  of  Innocent  men  slain 
in  her.  Blood,  as  the  consummation  of  all  sin,  presup- 
poses every  other  form  of  guilt,  8.  that  it  might  cause 
—God  purposely  let  her  so  shamelessly  pour  the  blood  on 
the  bare  roclc,  "  that  it  might"  tlie  more  loudly  and  openly 
cry  for  vengeance  from  on  high  ;  and  that  the  connection 
between  the  guilt  aud  the  punishment  might  be  the  more 


palpable.  The  blood  of  Abel,  though  the  ground  received 
it,  still  cries  to  heaven  for  vengeance  (Genesis  4.  10,  II), 
much  more  blood  shamelessly  exposed  on  the  bare  rock. 
set  her  blood— she  sliall  be  paid  back  in  kind  (Matthew  7. 
2).  She  openly  shed  blood,  and  her  blood  shall  openly  bo 
shed.  9.  the  pile  for  fire— the  hostile  materials  for  the 
citj'^'s  destruction.  10.  spice  It  -well— that  the  meat  may 
be  the  more  palatable,  i.  e.,  I  will  make  the  foe  delight  in 
its  destruction  as  much  as  one  delights  in  Well-seasoned, 
savoury  meat.  Gkotius,  needlessly  departing  from  the 
obvious  sense,  travMatos,  "  Let  it  be  boiled  down  to  a  com- 
pound." 11.  set  it  empty  .  .  .  that  .  .  .  brass  ,  .  ,  may 
burn  .  ,  .  that  .  .  .  scum  .  .  .  may  be  consumed — even 
the  consumption  of  the  contents  is  not  enough;  the  cal- 
dron itself  which  is  infected  by  the  poisonous  scum  must 
be  destroyed,  i.  e.,  the  city  itself  must  be  destroyed,  not 
merely  the  inhabitants,  just  as  the  very  house  infected 
with  leprosy  v>'as  to  be  destroyed  (Leviticus  14.  34-45).  13. 
7ierse^/'—rather,  "she  hath  wearied  wie  out  with  lies;"  or 
rather  "with  vain  labours"  on  my  part  to  purify  her 
without  being  obliged  to  have  recourse  to  judgments  (cf. 
Isaiah  43. 24 ;  Malachi  2. 17).  [Maurer.]  However,  English 
Version  gives  a  good  sense  (cf.  Isaiah  47.  13;  57.  10).  13. 
lc-»vdness— determined,  deliberate  wickedness;  from  a 
Hebrew  root,  "to  purpose."  I  liave  purged  thee — i,  c, 
I  have  left  nothing  untried  which  would  tend  towards 
purging  thee,  by  sending  prophets  to  invite  thee  to  re- 
pentance, by  giving  thee  the  law  with  all  its  pi'omises, 
privileges,  and  threats,  thou  siialt  not  be  purged  .  ,  . 
any  more— i.  c,  by  my  gracious  interpositions ;  thou  shalt 
be  left  to  thine  own  course,  and  to  take  its  fatal  conse- 
quences. 14.  go  back  — desist;  relax.  [Fairbairn.] 
15.  Second  part  of  the  vision ;  announcement  of  the 
death  of  Ezekiel's  wife,  and  prohibition  of  the  usual 
signs  of  mourning.  IG.  desire  of.  .  .  eyes— his  wife:  rep- 
resenting the  sanctuary  (v.  21)  in  which  the  Jews  so  much 
gloried.  The  energy  and  subox'dination  of  Ezekiel's  whole 
life  to  his  prophetic  oflice  is  strikingly  displayed  in  this 
narrative  of  his  wife's  death.  It  is  the  only  memorable 
event  of  his  personal  history  which  he  records,  and  this 
only  in  reference  to  his  soul-absorbing  work.  His  natunil 
tenderness  is  shown  by  that  graphic  touch,  "the  desire 
of  thine  eyes."  What  amazing  subjection,  then,  of  his  in- 
dividual feeling  to  his  prophetic  duty  is  manifested  in  the 
simple  statement  (v.  18),  "  So  I  spake  ...  in  the  morning; 
and  at  even  my  wife  died;  and  I  did  in  the  morning  as  I 
was  commanded."  stroke  — a  sudden  visitation.  The 
suddenness  of  it  enhances  the  self-control  of  Ezekiel  in 
so  entirely  merging  individual  feeling,  which  must  have 
been  especially  acute  under  such  trying  circumstances,  in 
the  higher  claims  of  duty  to  God.  17.  Forbear  to  cry— 
or,  "Lament  in  silence:"  not  forbidding  sorrow,  but  the 
loud  expression  of  it.  [Grotius.]  no  mourning— typical 
of  the  universality  of  the  ruin  of  Jerusalem,  which  would 
preclude  mourning,  such  as  is  usual  where  calamity  is 
but  partial.  "The  dead"  is  purposely  put  in  the  plural,  as 
referring  ultimately  to  the  dead  who  should  perish  at  the 
taking  of  Jerusalem;  though  the  singular  might  have 
been  expected,  as  Ezekiel's  wife  was  the  immediate  sub- 
ject referred  to:  "make  no  mourning"  such  as  is  usual 
"  for  the  dead,  and  such  as  shall  be  hereafter  in  Jerusa- 
lem" (Jeremiah  10.5-7).  tire  of  thine  head— thy  head- 
dress. [Fairbairn.]  Jerome  explains,  "Thou  shalt  re- 
tain the  hair  which  is  usually  cut  in  mourning."  The 
fillet,  binding  the  hair  about  the  temples  like  a  chaplet, 
was  laid  aside  at  such  times.  Uncovering  the  head  was 
an  ordinary  sign  of  mourning  in  priests;  whereas  others 
covered  their  heads  in  mourning  (2  Samuel  15.30),  The 
reason  was,  the  priests  had  their  head-dress  of  fine  twined 
linen  given  them  for  ornament,  and  as  a  badge  of  oflSce. 
The  high  priest,  as  having  on  his  head  the  holy  anointing 
oil,  was  forbidden  in  anj/  case  to  lay  aside  his  head-dress. 
But  the  priests  might  do  so  In  the  case  of  the  death  of 
the  neafest  relatives  (Leviticus  21.2,  3, 10);  they  then  put 
on  Inferior  attire,  sprinkling  also  on  their  heads  dust 
aud  ashes  (cf.  Leviticus  10.6,  7).  shoes  upon  thy  feet— 
whereas  mourners  went  "  barefoot"  (2  Samuel  15. 30> 
cover  not .  ,  .  lips— rather,  t?ic  upper  lip,  with  the  moiL<v 

697 


God's  Vengeance  upon 


EZEKIEL  XXV. 


Amman,  Moab,  Seir,  Edam,  etc. 


tache  (Leviticus  13. 45;Micah  3.7).     toread  of  men  — the 

oread  usually  brought  to  mourners  by  friends  in  token  of 
sympatliy.  So  the  "cup  of  consolation"  brought  (Jere- 
miah 16. 7).  "  Of  men"  means  such  as  is  usually  furnished 
by  men.  So  Isaiah  8.1,  "a  man's  pen;"  Revelation  21.17, 
"  the  measure  of  a  m,an."  19.  -ivhat  tliese  tilings  are  to 
us— The  people  perceive  tliat  Ezekiel's  strange  conduct 
has  a  symbolical  meaning  as  to  themselves;  they  ask 
what  is  that  meaning  ?  31.  excellency  of  your  strength 
— (Cf.  Amos  6. 8.)  The  object  of  your  pride  and  confidence 
(Jeremiali  7.  4,  10,  14).  desire  of  .  .  .  eyes— (Psalm  27.  4.) 
The  antitype  to  Ezekiel's  wife  {v.  16).  pitietli— loveth,  as 
pity  is  akin  to  love:  yearned  over.  "Profane"  is  an  ap- 
propriate word.  They  had  profaned  the  temple  with  idol- 
atry; God,  in  just  retribution,  will  profane  it  witli  the 
Chaldean  sword,  i.  e.,  lay  it  in  tlie  dust,  as  Ezekiel's  wife. 
sous  .  .  .  daughters .  .  .  left — tlie  children  left  behind  in 
Judea,  wlien  the  parents  were  carried  away.  33.  (Jere- 
miah 16.  6,  7.)  So  general  sliall  be  the  calamity,  that  all 
ordinary  usages  of  mourning  shall  be  suspended.  33.  >:e 
shall  not  mourn  .  .  .  but .  .  .  pine  a>vay  for  your  in- 
iquities— The  Jews'  not  mourning  was  to  be  not  the  result 
of  insensibility,  any  more  than  Ezekiel's  not  mourning 
for  his  wife  was  not  from  want  of  feeling.  They  could  not 
in  tlieir  exile  manifest  publicly  their  lamentation,  but 
tliey  would  privately  " mourn  one  to  another."  Tlieir  "  in- 
iquities" would  then  be  their  chief  sorrow  ("pining 
away"),  as  feeling  that  Ihese  were  the  cause  of  tlieir  suf- 
ferings (cf.  Leviticus  26. 39;  Lamentations  3. 39).  The  fullest 
fulfllment  is  still  future  (Zechariah  12. 10-14).  34.  sign— a 
typical  representative  in  his  own  person  of  wliatwasto 
befall  them  (Isaiah  20.3).  -when  tliis  coineth — alluding 
probably  to  tlieir  taunt,  as  if  God's  word  spoken  by  Ilis 
prophets  would  never  come  to  pass.  "  Where  is  the  word 
of  the  Lord?  Let  \tcome  now"  (Jeremiah  17.15).  Wlien 
tlie  prophecy  is  fulfilled,  "  ye  shall  know  (to  your  cost) 
tliat  I  am  the  Lord,"  wlio  thereby  show  my  power  and 
fulfil  my  word  spoken  by  my  prophet  (John  13. 19 ;  14. 29). 
35,  30.  "  Tlie  day"  referred  to  in  these  verses  is  tlie  day 
of  tlie  overtlirow  of  the  temple,  when  the  fugitive  "es- 
capes." But  "  tliat  day,"  in  v.  27,  is  the  day  on  wliich  the 
fugitive  brings  tlie  sad  news  to  Ezekiel,  at  the  Chebar. 
In  tlie  interval  the  prophet  suspended  his  prophecies  as 
to  the  Je,i  s,  as  was  foretold.  Afterwards  his  mouth  was 
"  o])ened,"  and  no  more  "  dumb"  (ch.  3.  26,  27 ;  cf.  v.  27  here 
in  !h.  24 ;  and  ch.  33.  21,  22). 

CHAPTER    XXV. 

A'er.  1-17.  Appropkiately  in  the  interval  of  Si- 
lence AS  TO  THE  Jews  in  the  eight  chapters,  25.-32, 
Ezekiel  Denounces  Judgments  on  the  Heathen 
WoRLD-KiNGDOJis.  If  Israel  was  not  spared,  much  less 
the  heathen  utterly  corrupt,  and  having  no  mixture  of 
truth,  such  as  Israel  in  its  worst  state  possessed  (1  Peter 
4. 17, 18).  Their  ruin  was  to  be  utter:  Israel's  but  tem- 
porary (Jeremiah  46. 28).  Tlie  nations  denounced  are  seven, 
the  perfect  number;  implying  that  God's  judgments 
would  visit,  not  merely  these,  but  the  whole  round  of  the 
heathen  foes  of  God.  Babylon  is  excepted,  because  she  is 
now  for  the  present  viewed  as  the  rod  of  God's  retributive 
justice,  a  view  too  much  then  lost  sight  of  by  those  wlio 
fretted  against  h&c  universal  supremacy.  3.  (Jeremiah 
49. 1).  -when  .  .  .  profaned  .  .  .  -when  .  .  .  desolate  . .  . 
•%vhen  .  . .  captivity — rather,  for  .  ,  .for  . .  .for:  the  cause 
of  the  insolent  exultation  of  Animon  over  Jerusalem. 
They  triumpliod  especially  over  the  fall  of  the  "sanc- 
xuary,"  as  tlie  triumph  of  heathenism  over  the  rival 
claims  of  Jehovah.  In  Jehosliapliat's  time,  when  Psalm 
83.  was  written  (Psalm  83.  4,  7,  8,  12,  "Ammon  .  . .  holpen 
the  childicn  of  Lot,"  wlio  were,  therefore,  the  leaders  of  the 
unholy  conspiracy,  "  Let  us  take  to  ourselves  the  houses  of 
God  in  possession"),  we  see  the  same  profane  spirit.  Now 
at  last  their  wiclted  wish  seems  accomplished  in  the  fall 
of  Jerusalem.  Amnion,  descended  from  Lot,  held  the  re- 
gion east  of  Jordan,  separated  from  the  Amorites  on  the 
north  by  the  river  Jabbok,  and  from  Moab  on  the  south 
by  the  Arnon.  They  were  auxiliaries  to  Babylon  in  the 
598 


destruction  of  Jerusalem  (2  Kings  24. 2).     4.  men  of  ,  . 

Eaat— lit.,  children  of  the  East,  the  nomad  tribes  of  Arabia 
Deserta,  east  of  tlie  Jordan  and  the  Dead  Sea.  palace»— 
their  nomadic  encampments  or  folds,  surrounded  vritli  mud- 
walls,  are  so-called  in  irony.  Where  thy  "  palaces"  once 
stood,  there  shall  their  very  different  "palaces"  stand. 
Fulfilled  after  the  ravaging  of  tlieir  region  by  Nebuchad- 
nezzar, shortly  after  the  destruction  of  Jerusalem  (cf.  ch. 
21.  22;  Jeremiah  49. 1-28).  5.  Rahbah— meaning  the  Oreat 
Ammon's  metropolis.  Under  the  Ptolemies  it  was  rebuilt 
under  tlie  name  Philadelphia ;  the  ruins  are  called  Amman 
now,  but  there  is  no  dwelling  inhabited.  Ammonites — 
i.  e.,  tlie  Ammonite  region  is  to  be  a  "couching-place  for 
flocks,"  viz.,  of  the  Arabs.  The  "camels,"  being  the  chief 
beast  of  burden  of  tlie  Chaldeans,  is  put  first,  as  their 
invasion  was  to  prepare  the  Ammonite  land  for  the 
Arab  "flocks."  Instead  of  busy  men,  there  shall.be 
"still  and  couching  flocks."  6,  7.  "Because  thou  hast 
clapped  thine  hands,"  exulting  over  the  downfall  of  Je- 
rusalem, "7  also  will  stretch  out  mine  hand  upon  thee" 
(to  which  ch.  21.  17  also  may  refer,  "I  will  smite  mine 
hands  together"),  hands  .  .  .  feet  .  .  .  heart — with  the 
whole  inward  feeling,  and  with  every  outward  indi- 
cation. Stamping  with  the  foot  means  dancing  for  joy. 
7.  a  spoil— so  Hebreiv  Margin  or  Keri,  for  the  text  or 
Chetib,  "meat"  (so  ch.26.  5;  34.28).  Their  goods  vieve  to 
be  a  "spoil  to  the  foe;"  their  state  was  to  be  "cut  ofT,"  so 
as  to  be  no  more  a  "  people ;"  and  they  were  as  individuals, 
for  the  most  part,  to  be  "destroyed."  8.  Moab,  Seir,  and 
Ammon  were  contiguous  countries,  stretching  in  one 
line  from  Gilead  on  the  north  to  the  Red  Sea.  They  there- 
fore naturally  acted  in  concert,  and  in  Joint  hostility  to 
Judea.  Judah  is  lilte  .  .  .  all  .  .  .  heathen— The  Jews 
fare  no  better  than  others:  it  is  of  no  use  to  them  to  serve 
Jehovah,  who,  they  say,  is  the  only  true  God.  9, 10.  open 
.  .  .  from  the  cities— i"  will  open  up  the  side,  or  border  of 
Moab  (metaphor  fi-om  a  man  whose  side  is  open  to  blows), 
from  the  direction  of  the  cities  on  his  north-west  border 
beyond  the  Arnon,  once  assigned  to  Reuben  (Joshua  13. 
15-21),  but  now  in  the  hands  of  their  original  owners;  and 
the  "men  of  the  Mist,"  the  wandering  Bedouin  hordes, 
sliall  enter  through  these  cities  into  Moab  and  waste  it. 
Moab  accordingly  was  so  wasted  by  them,  that  long  be- 
fore the  time  of  Christ  it  had  melted  away  among  the 
hordes  of  tlie  desert.  For  "cities,"  Grotius  translates  the 
Hebreiv  as  proper  names,  the  Ar  and  Aroei;  on  the  Arnon. 
Hence  the  Hebreiv  for  cities,  "Ar"  is  repeated  twice  (Num- 
bers 21.  28;  Deuteronomy  2.  36 ;  Isaiah  15. 1).  glory  of  the 
country — The  region  of  Moab  was  richer  than  that  of 
Ammon ;  it  answers  to  the  modern  Belka,  tlie  richest 
district  in  Soutli  Syria,  and  the  scene  in  consequence  of 
many  a  contest  among  the  Bedouins.  Hence  it  is  called 
here  a  glorious  land  (lit.,  a  glory,  or  ornament  of  a  land), 
[Fairbairn.]  Rather,  "the  glory  of  the  country"  is  in 
apposition  with  "cities"  which  immediately  precede,  and 
the  names  of  wliich  presently  follow.  Beth-jeshimoth — 
meaning  "the  city  of  desolations;"  perhaps  so  named 
from  some  siege  it  sustained;  it  was  towards  the  west. 
Baal-meon — called  also  Beth-meon  (Jeremiah  48.  23),  and 
Beth-baal-meon  (Josliua  13. 17,  called  so  from  the  worship 
of  Baal),  and  Bajith,  simply  (Isaiah  15.  2).  Klrlathaim — 
the  double  city.  Tlie  sti'ength  of  these  cities  engendered 
"the  pride"  of  Moab  (Isaiah  16.6).  10.  with  the  Am- 
monites— Fairbairn  explains  and  translates,  "■  upon  the 
children  of  Ammon"  (elliptically  for  "I  will  open  Moab 
to  the  men  of  the  East,  who,  having  overrun  the  children 
of  Ammon,  shall  then  fall  on  Moab").  Maurer,  as  JSVigf- 
lish  Version,  "with  the  Ammonites,"  i.  e.,  Moab,  "together 
with  the  land  of  Ammon,"  is  to  be  thrown  "open  to  the 
men  of  the  East,"  to  enter  and  take  possession  (Jeremiah 
49).  13.  taking  vengeance — lit.,  revenging  tinth  revenge- 
ment,  i.e.,  the  most  unrelenting  vengeance.  It  was  not 
simple  hati-ed,  but  deep-brooding,  implacable  revenge. 
The  grudge  of  Edom  or  Esau  was  originally  for  Jacob's 
robbing  him  of  Isaac's  blessing  (Genesis  25.23;  27.27-41). 
This  purpose  of  revenge  yielded  to  the  extraordinary 
kindness  of  Jacob,  through  the  blessing  of  Him  with 
whom  Jacob  wrestled  in  prayer;  but  it  was  revived  as  an 


The  Judgment  of  Tyre. 


EZEKIEL  XXVI. 


The  Power  of  Nebuchadnezzar. 


hereditary  grudge  in  tlie  posterity  of  Esau,  when  they 
saw  the  younger  branch  rising  to  the  pre-eminence  wliieh 
lliey  thought  of  right  belonged  to  themselves.  More  re- 
cently, for  David's  subjugation  of  Edora  to  Israel  (2  Sam- 
uel 8.  11).  They  therefore  gave  vent  to  their  spite  by  join- 
ing the  Chaldeans  in  destroying  Jerusalem  (Psalm  137.  7; 
Lamentations  4.  22;  Obadiah  10-14),  and  then  intercepting 
and  killing  the  fugitive  Jews  (Amos  1. 11),  and  occupying 
part  of  the  Jewish  land  as  far  as  to  Hebron.  13.  Temaii 
. . .  tliey  of  Dcdaii— rather,  "I  will  make  It  desolate  from 
Teman  (in  the  south)  even  to  Dedan"  (in  the  north-west) 
[Grotius],  (Jeremiah  49.  8),  i.  e.,  the  whole  country  from 
north  to  south,  stretching  front  the  south  of  the  Dead  Sea 
to  the  Elanitic  gulf  of  the  Red  Sea.  14.  toy  .  .  .  my  peo- 
ple Israel— I'te.,  by  Judas  Maccabeus.  The  Idumeans 
were  finally,  by  compulsory  circumcision,  incorporated 
with  the  Jewish  state  by  John  Hyrcanus  (see  Isaiah  34.  5; 
63. 1,  &c. ;  1  Maccabees  5.  3).  So  complete  was  the  amalga- 
mation in  Christ's  time,  tliat  the  Herods  of  Iduraean  ori- 
gin, as  Jews,  ruled  over  the  two  races  as  one  people. 
Thus  the  ancient  prophecy  was  fulfilled  (Genesis  25.  2:?), 
"  The  elder  shall  serve  the  younger."  15.  (1  Samuel  13., 
14.;  2  Chronicles  28.18.)  The  "old  hatred"  refers  to  their 
continual  enmity  to  tlie  covenant  people.  They  lay  along 
Judea  on  the  sea-coast  at  the  opposite  side  from  Ammon 
and  Moab.  Tliey  were  overtlirown  by  Uzziah  (2  Chroni- 
cles 2(5.  6),  and  by  Hezekiah  (2  Kings  18. 8).  Nebuchadnez- 
zar overran  the  citie^  on  the  sea-coast  on  his  way  to  Egypt 
after  besieging  Tyre  (Jeremiah  47).  God  will  take  ven- 
geance on  those  who  take  the  avenging  of  themselves  out 
of  liis  hands  into  their  own  (Romans  12. 19-21;  James  2. 
13).  16.  c«t  off  the  CUeretliiins— There  is  a  play  on  sim- 
ilar sounds  in  the  Hebrew,  "Hichratti  Cherethim,"  I  ivill 
slay  the  slayers.  The  name  may  have  been  given  to  a 
section  of  the  Philistines  from  their  warlike  disposition 
(1  Samuel  30.  14;  31.  3).  They  excelled  in  archery,  whence 
David  enrolled  a  body-guard  from  them  (2  Samuel  8.  IS; 
15.  IS;  20.  7.)  They  spi-aug  from  Caphtor,  identified  by 
many  with  Crete,  which  was  famed  for  archery,  and  to 
wiiicli  filename  Cherethim  seems  akin.  Tliough  in  emi- 
gration, Avliich  mostly  tended  westwards,  Crete  seems 
more  likely  to  be  colonized  from  Philistia  than  Philistia 
from  Crete,  a  section  of  Cretans  may  have  settled  at 
Cherethim  in  South  Pliilistia,  wiiilst  the  Philistines,  as  a 
nation,  may  have  come  originally  from  the  East  (cf.  Deu- 
teronomy 2.  2i;  Jeremiah  47.  4;  Amos  9.  7;  Zephaniah  2. 
5).  In  Genesis  10.  14  tlie  Philistines  are  made  dUtinct  from 
the  Caphtori7n,  and  iire  said  to  come  from  the  Casluhim; 
so  that  the  Cheretliini  were  but  a  part  of  the  Philistines, 
whicli  1  Samuel  30. 14  confirms.  i-e«niiant  of— i.  e.,  "on  the 
sea-coast"  of  the  Mediterranean:  those  left  remaining/ 
after  tlie  former  overthrows  inflicted  by  Samuel,  David, 
Hezekiah,  and  Psammetichus  of  Egypt,  father  of  Pha- 
raoli-necho  (Jeremiah  25.  20).  17.  IcnoMr  ,  .  .  vemgennce 
— they  shall  know  me,  not  in  mercy,  but  by  my  ven- 
geance on  them  (Psalm  9. 16). 

CHAPTER    XXVI. 

Ver.  1-21.  The  Judgment  ox  Tyke  through  Nebu- 
CHADXEZZAK  (Chs.  26. -28).  In  ch.  26.,  Ezekiol  sets  forth  :— 
1.  Tyre's  sin  ;  2.  its  doom;  3.  the  instruments  of  executing 
it;  4.  the  effects  produced  on  otlier  nations  by  her  down- 
fall. In  eh.  27.,  a  lamentation  over  the  fall  of  such  earthly 
splendour.  In  ch.  28.,  an  elegy  addressed  to  the  king,  on 
the  humiliation  of  his  sacrilegious  pride.  Ezekiel,  in  his 
propliecies  as  to  the  heathen,  exhibits  the  dark  side  only; 
because  he  views  them  simply  in  their  hostility  to  the 
people  of  God,  which  shall  outlive  them  all.  Isaiah 
(Isaiah  23.),  on  the  other  hand,  at  the  close  of  judgmente, 
holds  out  the  prospect  of  blessing,  when  Tyre  should  turn 
to  the  fjord.  1.  The  specification  of  the  date,  which  had 
been  omitted  in  the  case  of  the  four  preceding  objects  of 
judgment,  marks  the  greater  weight  attached  to  the  fall 
of  Tyre,  cleventli  year— vfe.,  after  the  carrj'lng  away  of 
Jehoiachin,  the  year  of  the  fall  of  Jerusalem.  The  number 
of  the  month  is,  however,  omitted,  and  the  day  only  given. 
As  the  month  of  the  taking  of  Jerusalem  was  regarded  as 


one  of  particular  note,  viz.,  the  fourth  month,  also  the  fifth, 
on  which  it  was  actually  destroyed  (Jeremiah  52.  6, 12, 13), 
Rabbi-David  reasonably  supposes  that  Tyre  uttered  her 
taunt  at  the  close  of  the  fourth  month,  as  her  nearness  to 
Jerusalem  enabled  her  to  hear  of  Its  fall  very  soon, 
and  that  Ezekiel  met  it  witli  his  threat  against  herself 
on  "  the  first  day"  of  the  fifth  month.  2.  Tyre— (Joshua 
19.  29;  2  Samuel  21.  7),  lit.,  meaning  "the  rock-city," 
Zor;  a  name  applying  to  the  island  Tyre,  called  New 
Tyre,  rather  than  Old  Tyre  on  the  mainland.  They 
were  half  a  mile  apart.  New  Tyre,  a  century  and  a  half 
before  the  fall  of  Jerusalem,  had  successfully  resisted 
Shalmaneser  of  Assyria,  for  five  years  besieging  it  (Me- 
NANDER,  from  the  Tj'rian  archives,  quoted  by  Josephus, 
Antiquities,  9. 14. 2).  It  was  the  stronger  and  more  import- 
ant of  the  two  cities,  and  is  the  one  chiefly,  though  not 
exclusively,  here  meant.  Tyre  was  originally  a  colony  of 
Zidon.  Nebuchadnezzar's  siege  of  it  lasted  thirteen  years 
(ch.  29.  18 ;  Isaiah  23).  Though  no  profane  author  men- 
tions his  having  succeeded  in  tlie  siege,  Jerome  states  he 
read  the  fact  in  Assyrian  histories.  Alia! — exultation 
over  a  fallen  rival  (Psalm  35.  21,  25).  sUe  .  .  .  that-wastlie 
gates — i.  e.,  tlie  single  gate  composed  of  two  folding  doors. 
Hence  the  verb  is  sinfjular.  "Gates"  were  the  place  of 
resort  for  traffic  and  public  business ;  so  here  it  expresses 
a  mart  of  commerce  frequented  by  merchants.  Tyre  re- 
gards Jerusalem  not  as  an  open  enemy,  for  her  territory 
being  the  narrow,  long  strip  of  land  north  of  Philistia, 
between  Mount  Lebanon  and  the  sea,  her  interest  was  to 
cultivate  friendly  relations  with  the  Jews,  on  whom  she 
was  dependent  for  corn  (ch.  27. 17;  1  Kings  5. 9;  Acts  12. 20). 
But  Jerusalem  had  intercepted  some  of  the  inland  traffic 
which  she  wished  to  monopolize  to  herself;  so,  in  her  in- 
tensely selfish  worldly-mindedness,  she  exulted  heart- 
lessly over  the  fall  of  Jerusalem  as  her  own  gain.  Hence 
she  incurred  the  wrath  of  God  as  pre-eminently  the 
world's'  representative  in  its  ambition,  selfishness  and 
pride,  in  defiance  of  the  will  of  God  (Isaiah  23.  9).  sUc  Is 
tnriiecl  unto  me — i.  e.,  the  mart  of  corn,  wine,  oil,  balsam, 
&c.,  which  she  once  was,  is  transferred  to  me.  The  cara- 
vans from  Palntyra,  Petra,  and  the  East  will  no  longer 
be  intercepted  by  the  market  ("  the  gates")  of  Jerusalem, 
but  will  come  to  me.  3,  4.  nations  ...  as  tUc  sea  .  .  . 
-waves- In  striking  contrast  to  the  boasting  of  Tyre,  God 
threatens  to  bring  against  her  Babylon's  army  levied 
from  "many  nations,"  even  as  the  Mediterranean  waves 
that  dashed  against  her  rock-founded  city  on  all  sides. 
sarape  her  dust  .  .  .  make  her  .  .  .  top  of  .  .  .  rock — or, 
"a  bare  rock."  [Grotius.]  The  soil  which  the  Tyrians 
had  brought  together  upon  the  rock  on  which  they  built 
their  city,  I  will  scrape  so  clean  away  as  to  leave  no  dust, 
but  only  the  bare  rock  as  it  was.  An  awful  contrast  to 
her  expectation  of  filling  herself  with  all  the  wealth  of  the 
East  now  that  Jerusalem  has  fallen.  5.  iu  tlie  midst  of 
the  sea — plainly  I'eferring  to  New  Tyre  (ch.  27.  32).  6.  her 
daughters  .  .  .  in  the  ficld-j.  e.,  the  surrounding  villages 
dependent  on  her  in  the  open  country,  shall  share  the  fate 
of  the  mother-city.  7.  from  the  north— the  original  lo- 
cality of  the  Chaldeans ;  also,  the  direction  by  which  they 
entered  Palestine,  taking  the  route  of  Riblah  and  Hamatli 
on  the  Orontes,  in  preference  to  that  across  the  desert  be- 
tween Babylon  and  Judea.  king  of  kings— so  called  be- 
cause of  the  many  Icings  who  owned  allegiance  to  him  (2 
Kings  18.  2S).  God  had  delegated  to  him  the  universal 
earth-empire  which  is  His  (Daniel  2.  47).  The  Son  of  God 
alone  has  the  right  and  title  inherently,  and  shall  assume 
it  when  the  world-kings  shall  have  been  fully  proved  as 
abusers  of  the  trust  (1  Timothy  6. 15;  Revelation  17.  12-14; 
19.  15, 16).  Ezeklel's  prophecy  was  not  based  on  conjec- 
ture from  the  past,  for  Shalmaneser,  with  all  the  might 
of  the  Assyrian  empire,  had  failed  In  his  siege  of  Tyre. 
Yet  Nebuchadnezzar  was  to  succeed,  Josepuus  tells  us 
that  Nebuchadnezzar  began  the  siege  in  the  seventh  year 
of  Ithobal's  reign,  king  of  Tyre.  9.  engines  of  war— lit., 
"  an  apparatus  for  striking."  "  He  shall  apply  tJie  stroke  of 
the  battering-ram  against  Vny  walls."  Havekxick  trans- 
lates, "His  enginery  of  destruction;"  lit.,  the  dcsfi-uction 
(not  merely  the  stroke)  of  bis  enginery."    axes— lit.,  sword*. 

599 


The  Mourning  for  the  Fall  of  Tyre. 


EZEKIEL  XXVII. 


Her  Eiches  and  Large  Commerce, 


10.  dust— so  thick  shall  be  the  "dust"  stirred  up  by  the 
immense  numbers  of  "  horses,"  that  it  shall  "  cover  "  the 
whole  city  as  a  cloud,  horses  .  .  .  cUariots— As  In  v.  3-5, 
jyeiv  Tyre  on  the  insular  rock  in  tlie  sea  (cf.  Isaiah  23.  2,  4, 
6)  is  referred  to ;  so  hei-e,  in  i;.  9-11,  Old  Tyre  on  the  main- 
laud.  Both  are  included  in  the  prophecies  under  one 
name,  -tvliecls— Fairbairn  thinks  that  here,  and  in  ch. 
•£>,.  2f,  as  "the  wheels"  are  distinct  from  the  "chariots," 
some  wheelwork  for  riding  on,  or  for  the  operations  of 
tiie  siege,  are  meant.  11.  tliy  strong  garrisons— W.,  the 
stcUucs  of  thy  strength:  so  the  forts  which  are  "monuments 
of  thy  strength."  Maurer  understands,  in  stricter  agree- 
ment with  the  lit.  meaning,  "the  statues"  or  "obelisks 
erected  in  honour  of  tlie  idols,  the  tutelary  gods  of  Tyre," 
as  Melecarte,  answering  to  the  Grecian  Hercules,  whose 
temple  stood  in  Old  Tyre  (cf.  Jeremiah  43. 13,  Margin).  13. 
lay  tl»y  stones  .  .  .  timber  ...  in  .  .  .  midst  of  .  .  . 
water— referring  to  the  insular  New  Tyre  {v.  3,  5;  ch.  27. 
4,  25,  2G).  When  its  lofty  buildings  and  towers  fall,  sur- 
rounded as  it  was  with  the  sea  which  entered  its  double 
harbour  and  washed  its  ramparts,  the  "stones  .  .  .  tim- 
bers .  .  .  anddust"  appropriately  are  described  as  thrown 
down  "in  the  midst  of  the  water."  Though  Ezekiel  at- 
tributes the  capture  of  Tyre  to  Nebuchadnezzar  (Note,  ch. 
29.  IS),  yet  it  does  not  follow  that  the  final  destruction  of 
it  described  is  attributed  by  him  to  the  same  monarch. 
The  overthrow  of  Tyre  by  Nebuchadnezzar  was  the  flrst 
link  in  the  long  chain  of  evil — the  first  deadly  blow  which 
prepared  for,  and  was  the  earnest  of,  the  final  doom.  The 
change  in  this  verse  from  the  individual  conqueror  "he," 
to  the  general  "  they,"  inarks  that  what  he  did  was  not 
the  whole,  but  only  paved  the  way  for  others  to  complete 
the  work  begun  by  him.  It  was  to  be  a  progressive  work 
until  she  was  utterly  destroyed.  Thus  the  words  here 
answer  exactly  to  what  Alexander  did.  With  the 
"stones,  timber,"  and  rubbish  of  Old  Tyre,  lie  built  a 
causeway  in  seven  months  to  New  Tyre  on  the  island 
and  so  took  it  [Quint.  Curt.,  4. 2],  322  b.  c.  13.  Instead  of 
the  joyousness  of  thy  prosperity,  a  death-like  silence 
shall  reigu  (Isaiah  24.  8 ;  Jeremiah  7.  34).  14.  He  con- 
cludes in  nearly  the  same  words  as  he  began  (v.  4,  5). 
built  no  more— fulfilled  as  to  the  mainland  Tyre,  under 
Nebuchadnezzar.  The  insular  Tyre  recovered  partly, 
after  seventy  years  (Isaiah  23.  17, 18),  but  again  suffered 
under  Alexander,  then  under  Antigonus,  then  under  the 
Saracens  at  the  beginning  of  the  fourteenth  century. 
Now  its  harbours  are  choked  with  sand,  precluding  all 
hope  of  future  restoration,  "not  one  entire  house  is  left, 
and  only  a  few  fishermen  take  shelter  in  the  vaults." 
[Maundrell.]  So  accurately  has  God's  word  come  to 
pass.  15-31.  The  impression  which  the  overthrow  of 
Tyre  produced  on  other  maritime  nations  and  upon  her 
own  colonies,  e.  g.,  Utica,  Carthage,  and  Tartessus  or  Tai'- 
shish  in  Spain,  isles — maritime  lands.  Even  mighty 
Carthage  used  to  send  a  yearly  offering  to  the  temple  of 
Hercules  at  Tyre :  and  the  mother-city  gave  high  priests 
to  her  colonies.  Hence  the  consternation  at  her  fall  felt 
in  the  widely-scattered  dependencies  with  which  she  was 
so  closely  connected  by  the  ties  of  religion,  as  well  as  com- 
mercial intercourse.  sliaUe— metaphorically  :  be  agitated 
(Jerenaiah  49.  21).  16.  come  doivn  from  tlieir  tlirones 
.  .  .  upon  tlie  ground— "The  throne  of  the  mourners" 
(Job  2. 13 ;  Jonah  3.  6).  "  Princes  of  the  sea  "  are  the  mer- 
chant rulers  of  Carthage  and  other  colonies  of  Tyre,  who 
had  made  themselves  rich  and  powerful  by  trading  on 
the  sea  (Isaiah  23.  8).  clotlie  .  .  .  witU  trembling— fie- 
brew,  "tremblings."  Cf.  ch.  7.27,  "Clothed  with  desola- 
tion;" Psalm  132.18.  In  a  public  calamity  the  garment 
was  changed  for  a  mourning  garb.  IT.  inhabited  of  sea- 
faring men— i.  e.,  which  Avast  frequented  by  merchants 
of  various  sea-bordering  lands.  [Grotius.]  Fairbairn 
translates  with  Peschito,  "Thou  inhabitant  of  the  seas" 
(as  the  Hebrexu  lit.  means).  Tyre  rose  as  it  were  out  of 
the  seas  as  if  she  got  thence  her  inhabitants,  being  peo- 
pled so  closely  down  to  the  waters.  So  Venice  was  called 
"the  bride  of  the  sea."  strong  in  tlie  sea— through  her 
insular  position,  cause  their  terror  to  be  on  all  that 
haunt  it— viz.,  the  sea.  The  Hebrew  is  rather,  "they  put 
600 


their  terror  upon  all  her  (the  city's)  Inhabitants,"  i.  e  ■ 
they  make  the  name  of  every  Tyrian  to  be  feared.  [Fair- 
bairn.]  18.  thy  departure— Isaiah  23.  6,  12  predicts  that 
the  Tyrians,  in  consequence  of  the  siege,  should  pass  over 
the  Mediterranean  to  the  lands  bordering  onit("Chit- 
tim,"  "Tarshish,"  &c.).  So  Ezekiel  here.  Accordingly 
Jerome  says  that  he  read  in  Assyrian  histories  that, 
"  when  the  Tyrians  saw  no  hope  of  escaping,  they  fled  to 
Carthage  or  some  islands  of  the  Ionian  and  iEgean  Seas." 
[Bishop  Newton.]  (See  my  Note  ou  ch.  29. 18.)  Grotius 
explains  "departure,"  i.e.,  "in  the  day  when  hostages 
shall  be  carried  away  from  thee  to  Babylon."  The  paral- 
lelism to  "thy  falV  makes  me  think  "departure"  must 
mean  "thy  end"  in  general, but  with  an  included  allusion 
to  the  "departure"  of  most  of  her  people  to  her  colonies 
Rt  the  fall  of  the  citj%  19.  gi-eat  ivaters  —  appropriate 
metaphor  of  the  Babylonian  hosts,  which  literally,  by 
breaking  down  insular  Tyre's  ramparts,  caused  the  sea 
to  "cover"  part  of  her.  30.  tlie  pit— Tyre'£  disappear- 
ance is  compared  to  tliat  of  the  dead  placed  in  their  sepul- 
chres and  no  more  seen  among  the  living  (cf.  ch.  32. 18,  23; 
Isaiah  14.  11, 15,  19).  I  shall  set  glory  in  the  laud — In 
contrast  to  Tyre  consigned  to  the  "pit"  of  death,  I  shall 
set  glory  {i.  e.,  my  presence  symbolized  by  the  Shekinah 
cloud,  the  antitype  to  which  shall  be  Messiah,  "  the  gloi-y 
as  of  the  only-begotten  of  the  Father,"  John  1. 14;  Isaiah 
4.2,5;  Zechariah  6.13)  in  Judah.  of  the  living— as  op- 
posed to  Tyre  consigned  to  the  "pit"  •of  death.  Judea  is 
to  be  the  land  of  national  and  spiritual  life,  being  restored 
after  its  captivity  (ch.  47.  9).  Fairbairn  loses  the  anti- 
thesis by  applying  the  negative  to  both  clauses,  "and 
that  thou  be  not  set  as  a  glory  in  the  land  of  the  living." 
ai.  terror— an  example  of  judgment  calculated  to  terrify 
all  evil-doers,  thou  shalt  be  wo  more — not  that  there 
was  to  be  no  more  a  Tyre,  but  she  was  no  more  to  be  the 
Tyre  that  once  wns :  her  glory  and  name  were  to  be  no 
more.  As  to  Old  Tyre,  the  prophecy  was  literally  ful- 
filled, not  a  vestige  of  it  bSing  left. 

CHAPTER  XXVII. 

Ver.  1-36.  Tyre's  Former  Greatness,  Suggesting  a 
Lamentation  over  her  Sad  Downfall.  3.  lamenta- 
tion—a funeral  dirge,  eulogizing  her  great  attributes,  to 
make  the  contrast  tlie  greater  between  her  former  and 
her  latter  state.  3.  situate  at  the  entry  of  the  sea — lit., 
plural,  "entrances,"  i.  e.,  ports  or  havens ;  referring  to  the 
double  port  of  Tyre,  at  which  vessels  eiUered  round  the 
north  and  south  ends  of  the  island,  so  that  ships  could  find 
a  ready  entrance  from  whatever  point  the  wind  might 
blow  (cf.  ch.  28.  2).  merchant  of  .  .  .  people  for  many 
isles— t.  e.,  a  mercantile  emporium  of  the  peoples  of  many 
sea-coasts,  both  from  the  east  and  from  the  west,  Isaiah 
23.  3,  "  A  mart  of  nations."  of  perfect  beauty— {Ch.  28. 12.) 
4:,  Tyre,  in  consonance  with  her  sea-girt  position,  sepa- 
rated by  a  strait  of  half  a  mile  from  the  mainland,  is  de- 
scribed as  a  ship  built  of  the  best  material,  and  manned 
with  the  best  mariners  and  skilful  pilots,  but  at  last  in 
tempestuous  seas  wrecked  {v.  26).  5.  Senir— the  Amorite 
name  of  Hermon,  or  the  southern  height  of  Anti-libanus 
(Deuteronomy  3.  9);  the  Sidonian  name  was  Sirio^i.  "AH 
thy  .  .  .  boards:"  dual  in  Hebreiv,  " doitJjie-boards,"  viz., 
placed  in  a  double  order  on  the  two  sides  of  which  the 
ship  consisted.  [Vatablus.]  Or,  referring  to  the  two 
sides  or  the  two  ends,  the  prow  and  the  stern,  which 
every  ship  has.  [Munster.]  cedars— most  suited  for 
"masts,"  from  their  height  and  durability.  0.  Bashan— 
celebrated  for  its  oaks,  as  Lebanon  was  for  its  cedars. 
the  company  of  .  .  .  AsDiurites — the  most  skilful  work- 
men summoned  from  Assyria.  Rather,  as  the  Hebrew 
orthography  roqaiires,  "They  have  made  thy  (rowing) 
beaches  of  ivory  inlaid  in  the  daughter'  of  cedars"  [Mau- 
rer], or  the  best  boxwood.  Fairbairn,  with  Bochart, 
reads  the  Hebreiv  ivfo  words  as  one:  "Thy  plankwork 
(deck:  instead  of  'benches,'  as  the  Hebrew  is  singular) 
they  made  ivory  ivith  boxes."  English  Version,  with 
Maueer's  correction,  is  simpler.  Chittim— Cyprus  and 
Macedonia,  frcm  which,  Pliny  tells  us,  the  best  boxwood 


PLANTS  MENTIONED  IN  THE  SCRIPTURES. 


FiTCii  (i.  e.  Vetch.) 

Ezek.  iv.  9. 


PAI.M-TItrE. 
Ex.  XV.  E7. 


ESYPilAN    MELON. 
Num.  xi.  o. 


MULBERRY. 
Luke  xvii.  B. 


JTie  Riches  and  Commerce  of  Tyre. 


EZEKIEL  XXVII. 


The  Irrecoverable  Fall  of  the  Ciiy^ 


came.  [Grotius.]  7.  broUlered  .  .  .  sail— The  ancients 
embroidered  tlieir  sails  often  at  great  expense,  especially 
the  Egyptians,  whose  linen,  still  preserved  in  mummies, 
Is  of  tlie  flnost  texture.  Ellsliali— Greece;  so  called  from 
Elis,  a  largo  and  ancient  division  of  Peloponese.  Pausa- 
nias  says,  that  the  best  of  linen  was  produced  in  it,  and 
In  no  otiier  part  of  Greece;  called  by  Homer  "  Alisium." 
tliat  -ivJiicli  covered  thee — thy  awning.  8.  Arvad — a 
small  island  and  city  near  Phosnieia,  now  iilMacZ;  its  in- 
habitants are  still  noted  for  sua-faring  habits,  tliywise 
uicn,  O  Ty  rws  .  .  .  tliy  pilots— Whilst  the  men  of  Arvad 
onci>  thy  equals  (Genesis  10.  IS),  and  the  Sidonians  once 
thy  superiors,  were  employed  by  thee  in  subordinate 
positions  as  "mariners,"  thou  madest  thine  own  skilled 
men  alone  to  be  commandei's  and  pilots.  Implying  the 
politiciil  and  mercantile  superiority  of  Tyre.  9.  Gebol— a 
Phcenician  city  and  region  between  Beirut  and  Tripolis, 
famed  for  skilled  workmen  (^Xargin,  1  Kings  5.  18;  Psalm 
83.  7).  calliers — slo2^pers  of  chinks  in  a  vessel :  carrying  on 
the  metaphor  as  to  Tyre,  occupy  tliy  niercliandlsc— i.  c, 
to  exchange  merchandise  with  thee.  10.  Persl.a  .  .  .  PUut 
— warriors  from  tlie  extreme  east  .and  west.  £.iid— the 
Lydians  of  Asia  JNIinor,  near  the  Meander,  famed  for 
archery  (Isaiah  06. 19);  rather  than  those  of  Ethiopia,  as 
the  Lydians  of  Asia  Minor  forrn  a  kind  of  intermediate 
step  between  Persia  and  Phut  (the  Libyans  about  Gyrene, 
shielded  warriors,  Jeremiah  4(5. 9,  descended  from  Phut, 
son  of  Ham).  lia«ged  .  .  .  sliicld  .  .  .  comeliness— war- 
riors hanged  their  accoutrements  on  the  walls  for  orna- 
ment. Divested  of  the  metaplior  it  means,  it  was  an 
honour  to  thee  to  have' so  many  nations  supplying  thee 
with  hired  soldiers.  11.  Gammadlins — rather,  as  tlie 
Tyrians  wore  Syro-Phojuicians,  from  a  Syriac  root,  mean- 
ing daring,  "men  of  daring."  [LUDOVicus  de  Dieu.]  It  is 
not  likely  the  keeping  of  watch  "in  the  towers"  would 
have  been  entrusted  to  foreigners.  Others  take  it  from  a 
Hebrew  root,  "a  dagger,"  or  short  sword  (Judges  3. 10), 
"sliort-swoi'dsmen."  13.  TarslilsJi— Tartessus  in  Spain, 
a  country  famed  for  various  metals,  which  were  exported 
to  Tyre.  Much  of  the  "tin"  probably  was  conveyed  by 
the  Plicenicians  from  Cornwall  to  Tarshish.  traded  In 
tl»y  fairs— "did  barter  with  thee"  [Faikbaikn];  froni  a 
root,  "to  leave,"  sometliing  left  in  barter  for  something 
else.  13.  J'avaii— the  lonians  or  Greeks:  for  the  lonians 
of  Asia  Minor  were  the  first  Greeks  whom  the  Asiatics 
canie  in  contact  with.  Tubal  .  .  .  Mesliecli— the  Tiba- 
reni  and  Moschi,  in  the  mountain-region  between  the 
Black  and  Caspian  Seas,  persons  of  men — I.  e.,  as  slaves. 
So  the  Turkish  harems  are  supplied  with  female  slaves 
from  Circassia  and  Georgia,  vessels— all  kinds  of  articles. 
Superior  weapons  are  still  manufactured  in  the  Cauca- 
sus region.  14.  Togarmali — Armenia:  descended  from 
Gomer  (Genesis  10.  3).  Their  mountainous  region  soutli 
of  the  Caucasus  was  celebrated  for  horses,  horsemen 
— ratlier,  "riding-horses,"  as  distinct  from  "horses"  for 
chariots.  [Faikbairn.]  15.  Dedan— near  the  Persian 
Sea:  thus  au  avenue  to  the  commerce  of  India.  Not 
the  Dedan  in  Arabia  (v.  20),  as  the  names  in  the  con- 
text here  prove,  but  the  Dedan  sprung  from  Cush 
[BOCHART],  (Genesis  10.  7).  mercliandisc  of  tUine  band 
— i.e.,  were  dcpendeiU  on  thee  for  trade  [Faikbairn]; 
came  to  buy  the  produce  of  thy  hands.  [Grotius.]  horns 
of  Ivory— ivory  is  so  termed  from  its  resemblance  to 
horns.  The  Hebrew  word  for  "  ivory"  means  tooth ;  so  that 
tliey  cannot  have  mistaken  ivory  as  if  coming  from  the 
horns  of  certain  animals,  instead  of  from  the  tusks  of  the 
elephant,  a  present— ?t/.,  a  reivard  in  return  :  a  price  paid 
for  merchandise.  IG.  "  Syria  was  thy  mart  for  the  multi- 
tude," &.C.  For  Syria  the  LXX.  read  Edom.  But  the 
Syrians  wore  famed  as  merchants,  occupied— old  En- 
glish for  "  traded;"  so  in  Luke  19.  13.  agate— others  trans- 
late, "ruby,"  "chalcedony,"  or  "pearls."  IT.  Slinnlth 
.  .  .  Pannag— names  of  places  in  Israel  famed  for  good 
wheat,  wherewith  Tyro  was  supplied  (1  Kings  5.  9,11; 
Ezra  8.  7;  Acts  12.20);  Minnith  was  formerly  an  Am- 
monite city  (Judges  11.  33).  "Pannag"  Is  identified  by 
Grotius  with  "Plienlce,"  the  Greek  name  for  Canaan. 
"They  traded  .  .  .  wheat,"  i.  c.,  they  supplied  thy  market 


with  wheat,  balm— or,  "  balsam."  18.  Helbon— or  C'haly- 
bon,  in  Syria,  now  Aleppo;  famed  for  its  wines;  the  Per- 
sian monarchs  would  drink  no  otiier,  19.  Dan  also^ 
None  of  the  other  places  enumerated  commence  with  the 
copula  {also;  Hebreiv,  "ve").  Moreover,  the  products 
specified,  "cassia,  calamus,''  apply  rather  to  places  in 
Arabia.  Therefore,  Fairbairn  translates,  "  Vedan  ;"  per- 
haps the  modern  Aden,  near  the  straits  of  Bal)-el-mandeb, 
Grotius  refers  it  to  Dana,  mentioned  by  Ptolemy.  Javan 
— not  the  Greeks  of  Europe  or  Asia  Minor,  but  of  a  Greek 
settlement  in  Arabia,  going  to  and  fro — rather,  as  He- 
brew &<\m\is,  "from  Uzal."  This  is  added  to  "Javan,"  to 
mark  ivhich  Javan  is  meant  (Genesis  10.  27).  The  metropo- 
lis of  Arabia  Felix,  or  Yemen ;  called  also  Sanaa.  [Bo- 
chart.J  English  Version  gives  a  good  sense,  thus,  All 
peoples,  whether  near  as  the  Israelite  "Dan,"  or  far  as 
the  Greeks  or  "  Javan,"  wlio  were  wont  to  "  go  to  and  fro" 
from  their  love  of  traffic,  frequented  thy  marts,  bringing 
bright  iron,  &c.,  these  products  not  being  necessarily  rep- 
resented as  those  of  Dan  or  Javan.  bright  iron — Yemen 
is  still  famed  for  its  sword  blades,  calamus — aromatic 
cane.  20.  Dedan— in  Arabia;  distinct  from  the  Dedan  in 
V.  1")  (see  note).  Descended  from  Abraham  and  Kelurah 
(Genesis  25.  3).  [Bociiart.]  precious  clothes — splendid 
coverlets.  21.  Arabia— the  nomadic  tribes  of  Arabia, 
among  which  Kedar  was  pre-eminent,  occnpletl  with 
thee— Z(7.,  "of  thy  hand,"  i.  e.,  they  traded  with  thee  for 
Avares,  the  product  of  thy  hand  (notes,  see  v.  15,  16).  23, 
Sheba  ,  .  .  Ramah — in  Arabia,  spices,  &c.— obtained 
from  Ind  ia  and  conveyed  in  caravans  to  Tyre,  chief  of . , . 
spices— 7.  e.,  best  spices  (Deuteronomy  33. 15).  23.  Haran— 
the  dwelling-place  of  Abraham  in  Mesopotamia,  after  ho 
moved  from  Ur  (Genesis  11.  31).  Cnnneh— C«?neA,  an  As- 
syrian city  on  tlie  Tigris;  the  Ctesiphon  of  the  Greeks 
(Genesis  10. 10).  Eden — probabl  j'  a  region  in  Babylonia  (see 
Genesis  2. 8).  Clillmad— a  compound;  the  place  designated 
by  Ptolemy  Gaala  of  Media.  The  Chaldee  version  inter- 
prets it  of  Media.  Henderson  refers  it  to  Carmanda, 
wliich  Xenophon  describes  as  a  large  city  beyond  the 
Euphrates.  24.  all  sorts  of  things — Hebrcrv,  "  perfec- 
tions;" exquisite  articles  of  flnerj'.  [Grotius.]  clothes 
— rather,  "mantles"  or  "cloaks;"  lit.,  wrappings.  For 
"  blue,"  Henderson  translates,  "  purple,"  cliests  of  rich 
apparel,  bound  tvith  cords — treasures  or  repositories  of 
damask  stuffs,  consisting  of  variegated  threads  tcovcn  together 
inflgnres.  [Henderson.]  cedar— The  "  cliests"  were  made 
of  cedar,  in  order  to  last  the  longer;  and  also  it  keeps  off 
decay,  and  has  a  sweet  odour,  25.  slngof  thee— personi- 
fication; thy  great  merchant  ships  were  palpable  proofs 
of  thy  greatness.  Others  translate  from  a  difl'erent  Hebrew 
root,  "were  thy  (mercantile)  travellers."  Fairbairn 
translates,  "Were  thy  walls."  But  the  parallelism  to 
"  thou  wast  g'lorlous"  favours  English  Vo-sion,  "  sing  of 
thee."  26.  In  contrast  to  her  previous  greatness,  her 
downfall  is  here,  by  a  sudden  transition,  depicted  under 
the  image  of  a  vessel  foundering  at  sea.  east  wind — 
blowing  from  Lebanon,  the  most  violent  wind  in  the 
Mediterranean  (Psalm  48.  7).  A  Levanter,  as  it  is  called. 
Nebuchadnezzar  is  meant.  The  "sea"  is  the  war  -with 
him  which  the  "rowers,"  or  rulers  of  the  state  vessel,  had 
"brought"  it  into,  to  its  ruin.  27.  The  detailed  enumera- 
tion implies  the  utter  completeness  of  the  ruin,  and  In  all 
thy  company— "  even  with  all  thy  collected  multitude." 
[Henderson.]  28.  The  suburbs— The  buildings  of  Tyre 
on  the  adjoining  continent.  29.  So  on  the  downfall  of 
spiritual  Babylon  (Revelation  18.  17,  &c.).  shall  stand 
upon  .  .  ,  land— being  cast  out  of  their  ships  in  which 
heretofore  they  prided  themselves.  30.  against  thee— 
rather,  "concerning  thee."  31.  utterly  bald— ;i7.,  bald 
with  baldness.  The  Phoenician  custom  In  mourning; 
which,  as  being  connected  with  heathenish  superstitions, 
was  forbidden  to  Israel  (Deuteronomy  14. 1).  33.  take  up 
—lift  up.  the  destroyed— a  destroyed  one.  Lit.  (as  op- 
posed to  its  previous  bustle  of  thronging  merchants  and 
mariners,  V.  27),  "one  brought  to  death's  stillness."  In  . .. 
midst  of  ,  ,  ,  sea — Insular  Tyre,  33.  out  of  the  seas — 
brought  on  shore  out  o/ the  ships,  ftlledst— didst  supply 
plentifully  with  wares,     enrich  ,  ,  .  Kings— with  the 

601 


Ood^s  Judgment  on  the  King  of  Tyre. 


EZEKIEL  XXYIII. 


Jnd(jmad  of  Zidon,  and  Israel  RestoredL, 


custom  dues  levied  on  the  wares.    34.  In  tlie  time  -tvlien 

.  .  .  8lialt  .  .  .  shall— iVow  that  thou  ari  broken  (wrecked), 
Ac,  thy  merchandise,  &c.,  are  fallen.  [Maurer.]  35.  isles 
—sea-coasts.  36.  liiss— with  astonishment;  as  in  1  Kings 
9.8. 

CHAPTER   XXVIII. 

Ver.  1-20.  Prophetical  Dirge  on  the  Kino  of  Tyre, 
AS  THE  Culmination  and  Embodiment  of  the  Spirit 
OF  Carnal  Pride  and  Self-Sufficiency  of  the  whole 
State.  The  Fall  of  Zidon,  the  Mother-city.  The 
Restoration  of  Israel  in  contrast  with  Tyre  and 
Zidon.  8.  Because,  &c. — Repeated  resumptively  in  v.  6; 
the  apodosis  begins  at  v.  7.  "The  prince  of  Tyrus"  at  the 
time  was  Ithobal,  or  Ithbaal  II. ;  the  name  implying  his 
close  connection  with  Baal,  the  Phoenician  supreme  god, 
whose  representative  he  was.  I  am  .  .  .  god,  I  sit  in  .  .  . 
seat  of  God  .  .  .  tlieseas— As  God  sits  enthroned  in  His 
heavenly  citadel  exempt  from  all  injury,  so  I  sit  secure  in 
my  impregnable  stronghold  amidst  the  stormiest  ele- 
ments, able  to  control  them  at  will,  and  make  them  sub- 
serve my  interests.  Tlie  language,  though  primarily  here 
applied  to  tlie  king  of  Tyre,  as  similar  language  is  to  the 
king  of  Babylon  (Isaiah  14. 13,  li),  yet  has  an  ulterior  and 
fuller  accomplishment  in  Satan  and  his  embodiment  in 
Antichrist  (Daniel  7.  25;  11.  36,  37;  2  Thessalonians  2.  4; 
Revelation  13.  6).  This  feeling  of  superhuman  elevation 
In  the  king  of  Tyre  was  fostered  by  the  fact  that  the  island 
on  which  Tj're  stood  was  called  "the  holy  island"  [San- 
coniathon],  being  sacred  to  Hercules,  so  much  so  that  the 
colonies  looked  up  to  Tyre  as  the  mother-city  of  their  re- 
ligion, as  well  as  of  their  political  existence.  The  Hebrew 
for  "God"  is  El,  i.  e.,  the  Mighty  One.  yet,  &c.— keen 
irony,  set  thine  heart  as  ,  .  .  heart  of  God— Thou 
thinkest  of  thyself  as  if  thou  wert  God.  3.  Ezekiel 
ironically  alludes  to  Ithbaal's  overweening  opinion  of  the 
wisdom  of  himself  and  the  Tyrians,  as  though  superior  to 
that  of  Daniel,  whose  fame  had  reached  even  Tyre  as  eclip- 
sing the  Chaldean  sages.  "Thou  art  wiser,"  viz.,  in.  thy 
own  opinion  (Zechariah  9.  2).  no  secret— I'fe.,  forgetting 
riclies  {v.  4).  that  they  can  hide — t.  e.,  that  can  be  hidden. 
5.  (Psalm  G2.  10.)  6.  Because,  &c.— resumptive  of  v.  2.  7. 
therefore — apodosis.  strangers  .  .  .  terrible  of  the  na- 
tions—tlie  Chaldean  foreigners  noted  for  their  ferocity  (ch. 
30.  11 ;  31.  12).  against  the  beauty  of  thy  wisdom — i.  e., 
against  thy  beautiful  possessions  acquired  by  thy  wisdom 
on  which  thou  so  pridest  thyself  (v.  3-6).  defile  thy  briglit- 
uess— obscure  the  brightness  of  thy  kingdom.  8.  the  pit 
i.e.,  the  bottom  of  the  sea;  the  image  being  that  of  one 
conquered  in  a  sea-fight,  the  deatiis— plural,  as  variotis 
kinds  of  deaths  are  meant  (Jeremiah  16.  4).  of  tliem 
,  ,  .  slain — lit.,  pierced  through.  Such  deaths  as  those 
pierced  with  many  wounds  die.  9.  yet  say— i.  e.,  still  say; 
referring  to  v.  2.  but,  «fec.— but  thy  blasphemous  boast- 
ings shall  be  falsified,  and  thou  shalt  be  shown  to  be  but 
man,  and  not  God,  in  the  hand  (at  the  mercy)  of  Him,  &c. 
10.  deaths  of  .  .  .  uncircumciscd — i.  e.,  such  a  death  as 
the  uncircumciscd  or  godless  heathen  deserve;  and  per- 
haps, also,  such  as  the  uncircumcised  inflict,  a  great  igno- 
miny in  the  eyes  of  a  Jew  (1  Samuel  31. 4) ;  a  fit  retribution 
on  him  who  had  scofTed  at  the  circumcised  Jews.  13. 
sealest  up  the  sum — lit.,  "Thou  art  the  one  sealing  the 
sum  of  pei-fection."  A  thing  is  sealed  when  completed 
(Daniel  9.  24).  "The  sum"  implies  t?ie  full  measure  of 
beauty,  from  a  Hebrew  root,  "to  measure."  The  normal 
man — one  formed  after  accurate  rule.  13.  in  Eden— the 
king  of  Tyre  is  represented  in  his  former  high  state  (con- 
trasted with  his  subsequent  downfall),  under  images 
drawn  from  the  primeval  man  in  Eden,  the  type  of 
humanity  in  its  most  God-like  form,  garden  of  God— 
the  model  of  ideal  loveliness  (ch.  31.  8,  9;  36.  35).  In  the 
person  of  the  king  of  Tyre  a  new  trial  was  made  of  hu- 
manity with  the  greatest  earthly  advantages.  But  as  in 
the  case  of  Adam  the  good  gifts  of  God  were  only  turned 
into  ministers  to  pride  and  self,  every  precious  stone- 
so  in  Eden  (Genesis  2. 12),  "  gold,  bdellium,  and  the  onyx 
stone."  So  the  king  of  Tyre  was  arrayed  in  jewel-be- 
spangled robes  after  the  fashion  of  Oriental  monarchs. 
602 


The  nine  precious  stones  here  mentioned  answer  to  nine 
of  the  twelve  (representing  the  twelve  tribes)  in  the  high 
priest's  breastplate  (Exodus  39. 10-13;  Revelation  21.  14, 19- 
21).  Of  the  four  rows  of  three  in  each,  the  third  is  omitted 
in  the  Hebrew,  but  is  supplied  in  the  LXX.  In  this,  too, 
there  is  an  ulterior  reference  to  Antichrist,  who  is  blas- 
phemously to  arrogate  the  office  of  our  Divine  High  Priest 
(Zechariah  6.  13).  tabrets— tambourines,  -pipes— lit.,  holea 
in  musical  pipes  or  flutes,  created — i.  e.,  in  the  day  of 
thine  accession  to  the  throne.  Tambourines  and  all  the 
marks  of  joy  wi-re  ready  prepared  for  thee  ("  in  thee,"  i.  e. 
with  and  for  'hee).  Thou  hadst  not,  like  others,  to  work 
tliy  way  to  the  throne  through  arduous  struggles.  No 
sooner  created  than,  like  Adam,  thou  wast  surrounded 
with  the  gratifications  of  Eden.  Fairbairn,  for  "pipes," 
translates,  "females"  (having  reference  to  Genesis  1.  27), 
t.  c,  musician-women.  Maurer  explains  the  Hebrew  not 
as  to  music,  but  as  to  the  setting  and  mounting  of  the  gems 
pi-eviously  mentioned.  14.  anointed  cherub — Gesenius 
translates  from  an  Aramaic  root,  "extended  cherub." 
English  Version,  from  a  Hebrew  root,  is  better.  "The 
cherub  consecrated  to  the  Lord  by  the  anointing  oil." 
[Fairbairn.]  covereth  —  The  imagery  employed  by 
Ezekiel  as  a  priest  is  from  the  Jewish  temple,  wherein 
the  cherubim  overshadowed  the  mercy-seat,  as  the  king 
of  Tyre,  a  demi-god  in  his  own  esteen,  extended  his  pro- 
tection over  the  interests  of  Tyre.  The  cherub— an  ideal 
compound  of  the  highest  kinds  of  animal  existence,  and 
tlie  type  of  redeemed  man  in  his  ultimate  state  of  per- 
fection—is made  tlie  image  of  the  king  of  Tyre,  as  if  the 
beau  ideal  of  humanity.  The  pretensions  of  Antichrist 
are  the  ulterior  reference,  of  whom  the  king  of  Tyre  is  a 
type.  Cf.  "As  God  ...  in  the  temple  of  God"  (2  Thessalo- 
nians 2.  4).  I  have  set  thee — not  thou  set  thyself  (Prov- 
erbs 8.  16;  Romans  13.  1).  upon  the  lioly  mountain  of 
God— Zion;  following  up  the  image,  in  .  .  .  midst  of 
stones  of  fire— in  ambitious  imagination  he  stood  in  the 
place  of  God,  "  under  whose  feet  was  as  it  were  a  pave- 
ment of  sapphire,"  whilst  His  glory  was  like  "devouring 
fire"  (Exodus  24.  10,  17).  15.  perfect — prosperous  [Gro- 
Tius],  and  having  no  defect.  So  Hiram  was  a  sample  of 
the  Tyrian  monai-ch  in  his  early  days  of  wisdom  and 
prosperity  (1  Kings  5.  7,  &c.).  till  iniquity  ...  in  thee — 
like  the  primeval  man  thou  hast  fallen  by  abusing  God's 
gifts,  and  so  hast  provoked  God's  wrath.  16.  filled  the 
midst  of  thee — i.  e.,  they  have  filled  the  midst  of  the  city  ; 
he  as  tlie  head  of  the  state  being  involved  in  the  guilt  of 
the  state,  which  he  did  not  check,  but  fostered,  cast  thee 
as  profane— no  longer  treated  as  sacred,  but  driven  out 
of  the  place  of  sanctity  (see  v.  14)  which  thou  hast  occupied 
(cf.  Psalm  89.  39).  17.  brightness — thy  splendour,  lay 
thee  before  kings- as  an  example  of  God's  wrath  against 
presumptuous  pride.  18.  thy  sanctuaries — i.  e.,  the  holy 
places,  attributed  to  the  king  of  Tyre  in  v.  14,  as  his  ideal 
position.  As  he  "profaned"  it,  so  God  will  "profane" 
him  (v.  16).  fire  .  .  .  devour — as  he  abused  his  supposed 
elevation  amidst  "  the  stones  of  fire"  {v.  16),  so  God  will 
make  His  "fire"  to  "devour"  him.  31.  Zidon — famous 
for  its  fishery  (from  a  root,  Ziid,  "  to  fish") ;  and  afterwards 
for  its  wide-extended  commerce;  its  artistic  elegance  was 
proverbial.  Founded  by  Canaan's  first-born  (Genesis  10. 
15).  Tyre  was  an  oftshoot  from  it,  so  that  it  was  involved 
in  the  same  overthrow  by  the  Chaldeans  as  Tyre.  It  is 
mentioned  separately,  because  its  idolatry  (Ashtaroth, 
Tammuz  or  Adonis)  infected  Israel  more  than  that  of 
Tyre  did  (ch.  8. ;  Judges  10. 6 ;  1  Kings  11. 33).  The  notorious 
Jezebel  was  a  daughter  of  the  Zidonian  king,  shall  be 
sanctified  in  lier — when  all  nations  shall  see  that  I  am 
the  Holy  Judge  in  the  vengeance  that  I  will  inflict  on  her 
for  sin.  34,  no  more  .  .  .  brier  .  .  ,  unto  .  .  .  Israel — 
as  tiie  idolatrous  nations  left  in  Canaan  (among  which 
Zidon  is  expressly  specifled  in  the  limits  of  Aslier,  Judges 
1.  31)  had  been  (Numbers  SS.  55;  Joshua  23. 13).  "A  brier," 
first  ensnaring  the  Israelites  in  sin,  and  then  being 
made  the  instrument  of  punishing  them,  pricking— H/., 
"causing  bitterness."  The  same  Hebrew  is  traiislaied, 
"fretting"  (Leviticus  13.  51,  52).  The  wicked  are  often 
called  "  thorns"  (2  Samuel  23.  6).    35,  36.  Fulfilled  in  part 


The  Judgmenl  of  Pharaoh. 


EZEKIEL  XXIX. 


The  Restoration  of  Egypt. 


at  the  restoration  from  Babylon,  when  Judaism,  so  far 
from  being  merged  in  heathenism,  made  inroads  by  con- 
versions on  the  idolati-y  of  surrounding  nations.  The 
full  accomplisliment  is  yet  future,  when  Israel,  under 
Christ,  shall  be  the  centre  of  Christendom;  of  which  an 
earnest  was  given  in  the  woman  from  the  coasts  of  Tyre 
and  Sidon  wlio  sought  the  Saviour  (Mattliew  15.  21,  2-1,  20- 
28;  cf.  Isaiah  11.  12).    dwell  safely— (Jeremiah  23.  0.) 

CHAPTEE  XXIX. 

Ver.  1-21.  Thk  Judgment  ox  Egypt  by  Nebuchad- 

NEZZAU  ;    THOUGH  ABOUT  TO  BE   ReSTOKED  AFTEK  FOIITY 

Years,  it  was  still,  to  be  in  a  State  of  Degradation. 
This  is  the  last  of  the  world-kingdoms  against  which 
Ezekicl's  prophecies  are  directed,  and  occupies  tlie  largest 
space  in  them,  viz.,  the  next  four  chapters.  Thougli 
farther  off  than  Tyre,  it  exercised  a  more  powerful  intlu- 
ence  on  Israel.  3.  Pliaraoli — a  common  name  of  all  the 
kings  of  Egypt,  meaning  the  sun;  or,  as  others  say,  a  croc- 
odile, which  -n-as  worshipped  in  parts  of  Egj^pt  (cf.  v.  3). 
Ilophra  or  Apries  was  on  the  throne  at  this  time.  His 
reign  began  prosperously.  He  took  Gaza  (Jeremiah  47. 1) 
and  Zidou,  and  made  himself  master  of  Phoenicia  and 
Palestine,  recovering  much  that  was  lost  to  Egypt  by  the 
victory  of  Nebuchadnezzar  at  Carchemish  (2  Kings  24.  7; 
Jeremiah  46.  2),  in  the  fourth  year  of  Jehoiakira.  [Wil- 
kinson's Ancient  Egypt,  1. 169.]  So  proudly  secure  because 
of  his  successes  for  twenty-five  shears  did  he  feel,  that  he 
said  not  even  a  god  could  deprive  him  of  his  kingdom. 
[Herodotus,  2.  169.]  Hence  the  appropriateness  of  tlie 
description  of  him  in  v.  3.  No  mere  human  sagacity  could 
have  enabled  Ezekiel  to  foresee  Egypt's  downfall  in  the 
height  of  its  prosperity.  There  are  four  divisions  of  these 
prophecies;  the  first  in  the  tenth  year  of  Ezekiel's  cap- 
tivity; the  last  in  the  twelfth.  Between  tlie  first  and 
second  comes  one  of  much  later  date,  not  having  been 
given  till  the  twenty-seventh  year  (ch.  29.  17;  30.  19), 
but  placed  there  as  appropriate  to  the  subject-matter. 
Pharaoh-hophra  or  Apries  was  dethroned  and  strangled, 
and  Amasis  substituted  as  king,  by  Nebuchadnezzar  (cf. 
Jeremiah  41.  30).  The  Egyptian  priests,  from  national 
vanity,  made  no  mention  to  Herodotus  of  the  Egyptian 
loss  of  territoi'y  in  Syria  through  Nebuchadnezzar,  of 
which  JosEPiius  tells  us,  but  attributed  the  change  in  the 
succession  from  Apries  to  Amasis  solely  to  the  Egyptian 
soldiery.  Tlie  civil  war  between  the  two  rivals  no  doubt 
lasted  several  years,  affording  an  opportunity  to  Ne- 
buchadnezzar  of  interfering  and  of  elevating  the  usurper 
Amasis,  on  condition  of  his  becoming  tributary  to  Baby- 
lon. [Wilkinson.]  Cf.  Jeremiah  43.  10-12,  and  my  note, 
V.  13,  for  another  view  of  the  grounds  of  interference  of 
Nebuchadnezzar.  3.  dragon — Hebrew,  tanim,  any  large 
aquatic  animal,  here  the  crocodile,  which  on  Roman  coins 
is  the  emblem  of  Egypt,  lletli— restest  proudly  secure. 
Ills  rivers— tlic  mouths,  branches,  and  canals  of  the  Nile, 
to  which  Egypt  owed  its  fertility.  3.  hooks  In  tUy  ja-ivs 
—(Isaiah  37.  29;  cf.  Job  41.  1,  2.)  Amasis  was  the  "hook." 
In  the  Assyrian  sculptures  prisoners  are  represented  with 
a  hook  in  the  under  lip,  and  a  cord  from  it  held  by  the 
king,  cause  .  .  .  nsU  .  .  .  stick  niito  .  .  .  scales  — Pha- 
raoh, presuming  on  his  power  as  if  he  were  God  (v.  3,  "  I 
have  made  it"),  wished  to  stand  in  the  stead  of  God  as 
defender  of  the  covenant  people,  his  motive  being,  not 
love  to  them,  but  rivalry  with  Babylon.  He  raised  the 
siege  of  Jerusalem,  but  it  was  only  for  a  time(cf.t).  6;  Jere- 
miah 37. o,  7-10);  ruin  overtook  not  only  them,  but  him- 
self. As  tlie  fish  that  clung  to  tlie  horny  scales  of  the 
crocodile,  the  lord  of  the  Nile,  when  he  was  caught,  shared 
his  fate,  so  the  adherents  of  Pharaoh,  lord  of  Egypt, 
when  he  was  overthrown  by  Amasis,  should  share  his 
fate.  r.. wilderness— captivitybeyondthykingdom.  The 
expression  is  used  perhaps  to  imply  retribution  in  kiiid. 
As  Egypt  pursued  after  Israel  saying,  "The  xnldei-nexs 
hath  shut  them  in"  (Exodus  14.  3),  so  herself  shall  be 
brought  into  a  xvilderncss  state,  open  flelds— ii7.,  "face 
nt  the  field."  not  be  brought  together— as  the  crocodile 
\n  not,  when  caught,  restored  to  the  river,  so  no  remnant 


of  thy  routed  army  shall  be  brought  together,  and  rallied, 
after  its  defeat  in  the  wilderness.  Pharaoh  led  an  army 
against  Cyrene  in  Africa,  in  support  of  Aricranes,  who 
had  been  stripped  of  his  kingdom  by  tlie  Cyreniana.  The 
army  perished  and  Egypt  rebelled  against  hira.  [Junius.] 
But  the  reference  is  mainly  to  the  defeat  by  Nebuchad- 
nezzar, beasts  .  .  .  fowls — hostile  and  savage  men.  6. 
staff  of  reed  to  .  .  .  Israel— alluding  to  the  reeds  on  the 
banks  of  the  Nile,  on  which  if  one  leaned  they  broke 
(Note,  V.  4;  Isaiah  36. 6).  All  Israel's  dependence  on  Egypt 
proved  hurtful  instead  of  beneficial  (Isaiah  30.  1-5).  7. 
liand— or /landie  of  tliereed.  rend  .  ,  .  shoulder- by  the 
splinters  on  which  the  shoulder  or  arm  would  fall,  on  the 
support  failing  the  hand,  madest  .  .  .  loins  ...  at  a 
stand— i.  e.,  made  them  to  be  disabled.  Maurer  some- 
what similarly  (referring  to  a  kindred  Arabic  form), "  Thou 
hast  stricken  both  their  loins."  Fairbairn,  not  so  well, 
"Thou  lettest  all  their  loins  stand,"  i.  e.,  by  themselves,  be- 
reft of  the  support  which  they  looked  for  from  thee.  8.  a 
s-»vord— Nebuchadnezzar's  army  {v.  19).  Also  Amasis  and 
the  Egyptian  revolters  who  after  Pharaoh-hophra's  dis- 
comfiture in  Cyrene  dethroned  and  strangled  him,  hav- 
ing defeated  him  in  a  battle  fought  at  Memphis.  [Ju- 
nius.] 9.  I  am  the  Lord— in  antithesis  to  the  blasphe- 
mous boast  repeated  here  from  v.  3,  "The  river  is  mine, 
and  I  have  made  it."  10.  fron»theto-*verof  Syene— Gro- 
Tius  translates,  "from  Migdol  (a  fortress  near  Pelusium  on 
the  north  of  Suez)  to  Syene  "  (in  the  farthest  south) ;  i.  e., 
from  one  end  of  Egypt  to  the  other.  So  in  ch.  30.  6,  Mar- 
gin. However,  English  Version  rightly  refers  Syene  to  Se- 
veneh,  i.  e.,  Sebeunytus,  in  the  eastern  delta  of  the  Nile, 
the  capital  of  the  Lower  Egyptian  kings.  The  Sebennyte 
Pharaohs,  witli  the  help  of  tlie  Canaanites,  who,  as  shep- 
herds or  merchants,  ranged  the  desert  of  Suez,  extended 
their  borders  beyond  the  narrow  province  east  of  the  delta, 
to  which  they  had  been  confined  by  the  Pliaraolis  of  Up- 
per Egypt.  The  defeated  party,  in  derision,  named  the 
Sebennyte  or  Lower  Egyptians  foreigners  and  shejiherd 
kings  (a  shepherd  being  an  abomination  in  Egypt,  Genesis 
46.34).  They  were  really  a  Jirtiiue  dynasty.  Thus,  in  JE'/),7- 
lish  Version,  "Ethiopia"  in  the  extreme  south  is  rightly 
contrasted  with  Sebennj'tus  or  Syene  in  the  north.  11. 
forty  years— answering  to  the  forty  years  in  which  the 
Israelites,  their  former  bondsmen,  wandered  in  "  the  wil- 
derness" (ct.  Note,  V.  5).  Jerome  remarks  the  number 
forty  is  one  often  connected  with  affliction  and  judgment. 
The  rains  of  the  flood  in  forty  days  brought  destruction 
on  the  world.  Moses,  Elias  and  the  Saviour  fasted  forty 
days.  The  interval  between  Egypt's  overthrow  by  Ne- 
buchadnezzar, and  the  deliverance  by  Cyrus,  was  about 
forty  years.  The  ideal  forty  years'  wilderness  state  of  so- 
cial and  political  degradation,  rather  than  a  literal  non- 
passing  of  man  or  beast  for  that  term,  is  mainly  intended 
(so  ch.  4.  6;  Isaiah  19.  2,  11).  13.  As  Israel  passed  through 
a  term  of  wilderness  discipline  (cf.  ch.  20.  3.5,  &c.).  which 
was  in  its  essential  features  to  be  repeated  again,  so  it  was 
to  be  with  Egypt.  [Fairbairn.]  Some  Egyptians  were 
to  be  carried  to  Babylon,  also  many  "scattered  "  in  Ara- 
l)ia  and  Ethiopia  through  fear;  but  mainly  tlie  "scatter- 
ing" M'as  to  be  the  dissipation  of  their  power,  even  though 
the  people  still  remained  in  their  own  land.  13.  (Jere- 
miah 46.  26.)  14:.  Pathros— the  Thebaid,  or  Upper  Egypt, 
which  had  been  especially  harassed  by  Nebuchadnezzar 
(Nahum  3.  S,  10).  The  oldest  part  of  Egypt  as  to  civiliza- 
tion and  art.  The  Thebaid  was  anciently  called  "Egypt" 
[Aristotle].  Therefore  it  is  called  the  "land  of  the  Egyp- 
tians' birth  "  (Margin,  for  "  habitation"),  base  kingdom— 
under  Amasis  It  was  made  dependent  on  Babylon  ;  hum- 
bled still  more  under  Cambyses;  and  thougli  somewhat 
raised  under  the  Ptolemies,  never  has  It  regained  Its  an- 
cient pre-eminence.  10.  Egypt,  when  restored,  shall  bfl 
so  circumscribed  in  power  that  it  shall  be  no  longer  an 
object  of  confidence  to  Israel,  as  formerly;  e.  g.,  as  when, 
relying  on  it,  Israel  broke  faith  with  Nebuchadnezzar 
(ch.  17.  13,  l.">,  16).  whicli  bringeth  their  iniquity  to  re- 
inembrnnce,  witen  tliey  shall  look  after  them- rather, 
"while  they  (the  Israelites)  look  to  (or,  txirn  after)  them." 
[Henderson.]    Israel's  looking  to  Egypt,  rather  than  to 

603 


The  Desolation  of  Egypt 


EZEKIEL  XXX,  XXXI. 


by  the  Arm  of  Babylon, 


God,  causetU  their  Iniquity  (unfaithfulness  to  the  cove- 
nant) to  be  remembered  by  God.  17.  The  departure  from 
the  chronological  order  occurs  here  only,  among  the  pro- 
phecies as  to  foreign  nations,  in  order  to  secure  greater 
unity  of  subject.  18.  no^vages  .  .  .  for  the  service— i.  e., 
in  proportion  to  it  and  the  time  and  labour  wliich  he  ex- 
pended ou  the  siege  of  Tyre.  Not  that  he  actually  failed 
in  tlie  siege  (Jekome  expressly  states,  from  Assyrian  his- 
tories, that  Nebucliadnezzar  succeeded) ;  but,  so  much  of 
the  Tyrian  resources  had  been  exhausted,  or  transported 
to  her  colonies  in  ships,  that  little  was  left  to  compensate 
Nebuchadnezzar  for  his  thirteen  years'  siege,  evei-y  head 
.  .  .  hold  .  .  .  stionlder  .  .  .  peeled— witli  carrying  bas- 
kets of  earth  and  stones  for  the  siege-works.  19.  multi- 
tude—not as  Fairbairn,  "  store ;"  but,  he  shall  take  away 
a  muUUude  of  captives  out  of  Egypt.  The  success  of  Ne- 
buchadnezzar is  implied  in  Tyre's  receiving  a  king  from 
Babylon,  probably  one  of  her  captives  there,  Merbal. 
take  lier  soul  .  .  .  prey— lit.,  "  spoil  her  spoil,  prey  her 
prey,"  t.  e.,  as  she  spoiled  otlier  nations,  so  shall  she  her- 
self be  a  spoil  to  Babylon.  30.  because  tlxey  wi-ougUt 
for  me— the  Chaldeans,  fulfilling  my  will  as  to  Tyre  (cf. 
Jeremiah  25. 9).  ai.  In  the  evil  only,  not  in  the  good,  was 
Egypt  to  be  parallel  to  Israel.  The  very  downfall  of  Egypt 
will  be  the  signal  for  tlie  rise  of  Israel,  because  of  God's 
covenant  with  tlie  latter.  I  cause  the  Uorn  of  .  .  .  Israel 
to  bud— (Psalm  132. 17.)  I  will  cause  its  ancient  glory  to 
revive:  an  earnest  of  Israel's  full  glory  under  Messiah, 
the  son  of  David  (Luke  1.  69).  Even  in  Babylon  an  earn- 
est was  given  of  tliis  in  Daniel  (Daniel  0.  2)  and  Jeco- 
niah  (Jeremiali  52.  31).  I  will  give  tliee  ,  .  .  opening  of 
.  .  ,  nioutU — When  thy  predictions  shall  have  come  to 
pass,  tliy  words  henceforth  shall  be  more  heeded  (cf.  ch. 
24.27). 

CHAPTER  XXX. 
Ver,  1-26.    Continuation  of  the  Prophecies  against 
Egypt.    Two  distinct  messages :  (1.)  From  v.  I  to  19,  a  rep- 
etition of  ch.  29.  1-16,  with  fuller  details  of  lifelike  dis- 
tinctness.   Tlie  date  is  probably  not  long  after  that  men- 
tioned in  ch.  29. 17 ;  on  tlie  eve  of  Nebuchadnezzar's  march 
agMust  Egypt  after  subjugating  Tyre.    (2.)    A  vision  re- 
lating directly  to  Pharaoh  and  the  overthrow  of  his  king- 
dom ;  commuuicated  at  an  earlier  date,  the  seventh  of  the 
first  month  of  tlie  eleventh  year.     Not  a  year  after  the 
date  in  ch.  29. 1,  and  tliree  months  befoi'e  the  taking  of  Je- 
rusalem by  Nebuchadnezzar.    3.  Woe  -^vortU  the  day ! — 
i.e.,  Alas  for  the  day!    3.  the  time  of  the  lieatlien — viz., 
for  taking  vengeance  on  them.    Tlie  judgment  on  Egypt 
is  the  beginning  of  a  world-wide  judgment  on  all  the 
lieathen  enemies  of  God  (Joel  1. 15;  2. 1,  2;  3. ;  Obadiah  15). 
4:.  pain — lit.,  pangs  with  trembling  as  of  a  woman  in  child- 
birth.   5.  the  mingled  people — the  mercenary  troops  of 
Egypt  from  various  lands,  mostly  from  the  interior  of 
Africa  (cf.  ch.  27. 10;  Jeremiah  25.  20,  24;  46.  9,  21).    Chub— 
the  people  named  Kufa  on  the  monuments  [Havebnick], 
a  people  considerably  north  of  Palestine  [Wilkinson]; 
Coba  or  Chobal,  a  city  of  Mauritania.     [Maurer.]     vaerx 
of  the  laud  that  is  in  league — too  definite  an  expression 
to  mean  merely,  men  in  league  with  Egj'pt;  rather,  "sons 
of  the  land  of  the  covenant,"  i.  e.,  the  Jeivs  who  migrated  to 
Egypt  and  carried  Jeremiah  with  them  (Jeremiali  42.-44). 
Even  they  shall  not  escape  (Jeremiah  42. 22 ;  44. 14).    6. 
from  the  to>vcr  of  Syene — (see  Note,  ch.  29. 10.)  7.  in  the 
midst  of  .  .  .  countries  .  .  .  desolate— Egypt  shall  fare  no 
better  than  they  (ch.  29. 10).    9.  messengers  ...  in  sikips 
to  . . .  Ethiopians  (Isaiah  18. 1, 2.)     The  cataracts  inter- 
posing between  them  and  Egypt  should  not  save  them. 
Egyptians  "fleeing  from  before  me"  in  my  execution  of 
Judgment,  as  "messengers"  in  "skiflfs"  ("vessels  of  bul- 
rushes," Isaiah  18. 2)  shall  go  up  the  Nile  as  far  as  navi- 
gable, to  announce  the  advance  of  the  Chaldeans,    as  in 
the  day  of  Egypt— The  day  of  Ethiopia's  "pain"  shall 
come  shortly,  as  Egypt's  day  came.    10.  the  multitude— 
the  large  population,     13.  rivers  — tlie  artificial  canals 
made  from  the  Nile  for  irrigation.  The  drying  up  of  these 
would  cause  scarcity  of  grain,  and  so  prepare  the  way  for 
Me  invaders  (Isaiah  19.  5-10).    13.  Noph— Memphis,  the 
604 


capital  of  Middle  Egypt,  and  the  stronghold  of  "  idols." 
Though  no  record  exists  of  Nebuchadnezzar's  "  destroy- 
ing" these,  we  know  from  Herodotus,  &c.,  that  Cambyses 
took  Peluslum,  the  key  of  Egypt,  by  placing  before  his 
army  dogs,  cats,  &c.,  all  held  sacred  in  Egypt,  so  tliat  no 
Egyptian  would  use  any  weapon  against  them.    He  slew 
Apis,  the  sacred  ox,  and  burnt  other  idols  of  Egypt,    no 
more  a  prince— referring  to  the  anarchy  that  prevailed 
in  the  civil  wars  between  Apries  and  Amasls  at  tlie  time 
of  Nebucliadnezzar's  invasion.    Tliere  shall  no  more  be  a 
prince  of  the  land  of  Egypt,  ruling  the  whole  country; 
or,  no  independent  prince.     14.  Pathros— Upper  Egypt, 
with  "No"  or  Thebes  Its  capital  (famed  for  its  stupendous 
buildings,  of  wliich  grand  ruins  remain).  In  antithesis  to 
Zoan  or  Tanis,  a  chief  city  in  Lower  Egypt,  within  the 
Delta.  15.  Sin— i.  e.,  Peluslum,  the  frontier  fortress  on  the 
nortli-east,  therefore  called  "the  strength  (i.  e.,  the  key) 
of  Egypt."    It  stands  in  antithesis  to  No  or  Thebes  at  the 
opposite  end  of  Egypt;  i.  e.,  I  will  aflilct  Egypt  from  one 
end  to  the  other.     16.  distresses  daily — Maurer  trans- 
lates, "  e)iem,ics  during  the  day,"  i.  e.,  open  enemies  who  do 
not  wait  for  the  covert  of  night  to  make  their  attacks  (cf. 
Jeremiah  6.  4;  15.  8).   However,  the  Hebrew,  though  rarely, 
is  sometimes  rendered  (see  Psalm  13. 2)  as  in  English  Ver- 
sion.   17.  Aven— meaning  vanity  or  iniquity :  applied,  by  a 
slight  change  of  the  Hebrew  name,  to  On  or  Hellopolls,  in 
allusion  to  its  idolatry.     Here  stood  the  temple  of  the 
sun,  whence  It  was  called  In  Hebrew,  Beth-she7nesh  (Jere- 
miah 43. 13).     The  Egyptian  hieroglyphics  call    it   "  Rp 
Atliom,"  the  sun,  the  father  of  the  gods,  being  Imperson- 
ate In  Athom  or  Adam,  the  father  of  mankind.  Pi-besetU 
— i.  e.,  Bubastls,  In  Lower  Egj^pt,  near  the  Pelusiac  branch 
of  the  Nile :  notorious  for  the  worship  of  the  goddess  of 
the  same  name  (Coptic,  Pasht),  the   granite   stones   of 
whose  temple  still  attest  Its  former  magnificence,    these 
ci7ies— rather,  as  LXX.,  the  women,"  viz.,  of  Aven  and 
Pi-beseth,  in  antithesis  to  "  the  young  men."     So  in  v, 
IS,  "daughters  shall  go  Into  captivity."     [Maurer.]    18. 
Tehaphnehes— called  from  the  queen  of  Egypt  mentioned 
in  1  Kings  11. 19.    The  same  as  Daphne,  near  Pelusium,  a  ■ 
royal  residence  of  the  Pharaohs  (Jeremiah  43. 7,  9).    Called 
Hanes  (Isaiah  30.  4).    break  .  .  .  the  yokes  of  Egypt— i.e., 
the  tyrannical  supremacy  wlilcli  she  exercised  over  otlier 
nations.    Cf.  "bands  of  their  yoke"  (cli.  31.7).     a  cloud — 
viz.,  of  calamity.    30.  Here  begins  the  earlier  vision,  not 
long  after  that  In  ch.  29.,  about  three  months  before  the 
taking  of  Jerusalem,  as  to  Pliaraoli  and  his  kingdom.  31. 
broken  .  .  .  arm  of  PIvaraoh — (Psalm  37. 17;  Jeremiali  48. 
25.)    Referring  to  the  defeat  which  Pharaoh-hophra  sus- 
tained from  the  Chaldeans,  when  trying  to  raise  the  siege 
of  Jerusalem  (Jeremiah  37. 5,  7);  and  prevlouslj'  to  the  de- 
privation of  Pharaoh-necho  of  all  his  conquests  from  the 
river  of  Egypt  to  the  Euphrates  (2  Kings  24. 7 ;  Jeremiah 
46.2);  also  to  tbe  Egyptian  disaster  In  Cyrene.    33.  arms 
—not  only  the  "one  arm"  broken  already  (y.  21)  was  not 
to  be  healed,  but  the  other  two  should  be  broken.    Not  a 
corporal  wound,  but  a  breaking  of  the  potcer  of  Pharaoh  is 
Intended,    cause  .  .  .  sivord  to  fall  out  of  .  .  .  hand — de- 
prive him  of  the  resources  of  making  war. 

CHAPTER  XXXI. 
Ver.  1-18.  The  Overthrow  of  Egypt  Illustrated  by 
THAT  OF  Assyria.  Not  that  Egypt  was,  like  Assyria,  ut- 
terly to  cease  to  be,  but  it  was,  like  Assyria,  to  lose  its 
prominence  in  the  empire  of  the  world.  1.  third  n>onth 
—two  months  later  than  the  prophecy  delivered  in  ch.  30, 
20.  3.  Whom  art  thou  like — the  answer  is.  Thou  art 
like  tlie  liaughty  king  of  Assyria;  as  he  was  overthrown 
by  the  Chaldeans,  so  slialt  thou  be  by  the  same.  3.  Ho 
illustrates  tlie  pride  and  the  consequent  overthrow  of  the 
Assyrian,  that  Egypt  may  the  better  know  what  she  must 
expect,  cedar  in  Lebanon — often  eighty  feet  higli,  and 
the  diameter  of  tlie  space  covered  by  its  boughs  still 
greater :  the  symmetry  perfect.  Cf.  the  similar  Image  (ch. 
17.  3;  Daniel  4.  20-22).  with  a  shadowing  shroud— with 
an  overshadowing  thicket,  top  .  .  .  among  .  .  .  thlcJs 
boughs— rather  [Hengstenberg],  "among  the  clouds." 


The.  Greatness  and  Fall  of  Assyria. 


EZ^IEL  XXXII. 


A  Lamcnlation  for  the  Fall  of  Ftjypl. 


Bnt^^ifflish  Version  agrees  better  with  the  Hebrew.  The 
top,  or  topmost  slwot,  represents  the  king;  the  thick  boughs, 
the  large  resources  of  the  empire.  4.  -^vaters  .  .  .  little 
rivers— the  Tigris  with  its  branches  and  rivulets,  or  con- 
duits for  irrigation,  the  source  of  Assyria's  fertility.  "  The 
deep"  is  the  ever-flowing  water,  nerer  dry.  Metaphori- 
cally, for  Assyria's  resources,  as  the  "conduits"  are  her 
colonies.  5.  -vvliien  lie  sliot  fortli— because  of  the  abun- 
dant moisture  which  nourished  him  in  shooting  forth. 
But  see  Margin.  6.  fo-»vls  .  .  .  made  .  .  .  nests  In  .  .  . 
boughs— so  ch.  17.  23;  Daniel  4.  12.  The  gospel-kingdom 
shall  gather  all  under  its  covert,  for  their  good  and  for  the 
glory  of  God,  which  the  world-kingdoms  did  for  evil  and 
for  self-aggrandizement  (Matthew  13.32).  8.  cedars  ,  .  . 
could  not  Hide  Iilni — could  not  outtop  him.  No  other 
king  eclipsed  him.  garden  of  God — as  in  the  case  of 
Tyre  (ch.  2S.  13),  the  imagery,  that  is  applied  to  the  Assy- 
rian king,  is  taken  from  Eden;  peculiarly  appropriate, 
as  Eden  was  watered  by  rivers  that  afterwards  watered 
Assj'ria  (Genesis  2. 10-14).  This  cedar  seemed  to  revive  in 
itself  all  tiie  glories  of  paradise,  so  that  no  tree  there  out- 
topped  it.  -ivere  not  Hke— were  not  comparable  to.  9.1 
made  Iiim— It  was  all  due  to  my  free  grace.  10.  tlion  .  .  . 
lie— the  change  of  persons  is  because  the  language  refers 
partly  to  the  cedar,  partly  to  the  person  signified  by  the 
cedar.  11.  Here  the  literal  supersedes  tlie  figurative. 
sliall  surely  deal  tvitli  liim- according  to  his  own 
pleasure,  and  according  to  the  Assyrian's  (Sardanapalus) 
desert.  Nebuchadnezzar  is  called  "  The  mighty  one"  (JEJI, 
a  name  of  God),  because  he  was  God's  representative  and 
instrument  of  judgment  (Daniel  2.  37,  3S).  13.  from  liis 
shadoiv — under  which  they  had  formerly  dwelt  as  their 
covert  (v.  6).  13.  Birds  and  beasts  shall  insult  over  liis 
fallen  trunk.  14.  trees  by  tlie  waters — i.  e.,  that  are 
plentifully  supplied  by  the  waters :  nations  abounding  in 
resources,  stand  up  in  their  lielglit — i.  e.,  trust  in  their 
height:  stand  upon  it  as  tlieir  ground  of  confidence. 
Fairbaikn  points  the  Hebrew  diflerently,so  as  for  "their 
trees,"  to  translate,  "(And  that  none  that  drink  water 
may  stand)  on  themselves,  (because  of  their  greatness)." 
But  the  usual  reading  is  better,  as  Assyria  and  the  con- 
federate states  throughout  are  compared  to  strong  trees. 
The  clause,  "All  that  drink  water,"  marks  the  ground  of 
the  trees'  confidence  "  in  their  heiglit,"  viz.,  that  they 
have  ample  sources  of  supply.  Matjeer,  retaining  the 
same  Hebrew,  translates,  "that  neither  their  terebinth  trees 
may  stand  up  in  their  height,  nor  all  (the  other  trees) 
that  drink  water."  to  .  .  ,  jietJicr  .  .  .  earth  .  .  .  pit — 
(Ch.  32.  IS ;  Psalm  82. 7.)  15.  covered  the  deep— as  mourn- 
ers cover  their  heads  in  token  of  mourning,  "I  made  the 
deep  tliat  watered  the  cedar"  to  wrap  itself  in  mourning 
for  him.  Thewatcrs  of  the  deep  are  tlie  tributary  peoples 
of  Assyria  (Revelation  17. 13).  fainted— ^i<.,  were  faintness 
(itself);  }uore  forcible  than  the  verb.  16.  hell— Sheol  or 
Hades,  the  unseen  world:  equivalent  to,  "I  cast  him  into 
oblivion"  (cf.  Isaiah  14.9-11).  sliall  be  comforted- because 
so  great  a  king  as  the  Assj'rian  is  brought  down  to  a  level 
with  them.  It  is  a  kind  of  consolation  to  the  wretched  to 
have  companions  in  misery.  17.  liis  arm,  that  d-»vclt 
under  his  shado-^v — those  who  were  the  helpers  or  tool 
of  his  tyranny,  and  therefore  enjoyed  his  protection  {e.  g., 
Syria  and  her  neighbours).  These  were  sure  to  share  her 
fate.  Cf.  the  same  phrase  as  to  the  Jews  living  under  tlie 
protection  of  their  king  (Lamentations  4.  20);  both  alike 
"making  flesh  their  arm,  and  in  heart  departing  from  the 
Lord"  (Jeremiah  17.  5).  18.  Application  of  the  parabolic 
description  of  Assyria  to  the  parallel  case  of  Egypt.  "All 
that  has  been  said  of  the  Assyrian  consider  as  said  to  thy- 
self. To  wliom  art  thou  so  like,  as  thou  art  to  the  Assy- 
rian? To  none."  The  lesson  on  a  gigantic  scale  of  Eden- 
llke  privileges  abused  to  pride  and  sin  by  the  Assyrian, 
as  in  the  case  of  the  flrst  man  in  Ed^,  ending  in  ruin, 
was  to  be  repeated  in  Egypt's  case.  For  the  uncliangeable 
God  governs  the  world  on  the  «ame  unchangeable  princi- 
ples, thou  Shalt  lie  in  .  .  .  nncircumcised— As  circum- 
cision was  an  object  of  mocking  to  thee,  thou  shalt  lie  in 
the  midst  of  the  uncircumclsed,  slain  by  their  sword. 
Gkotius.]     Retribution   la   kind   (ch.  2S.  10.)     Tlii«   is 


Pharaoh— Pharaoh's  end  shall  be  the  same  humiliating 
one  as  I  have  depicted  the  Assyrian's  to  have  been. 
"Tills"  is  demonstrative,  as  if  lie  were  pointing  with  the 
finger  to  Pharaoh  lying  prostrate,  a  spectacle  to  all,  as  on 
the  shore  of  the  Red  Sea  (Exodus  14.  30,  31). 

CHAPTER    XXXII. 

Ver.  1-82.  Two  Elegies  over  Pharaoh,  CjS'e  Deliv- 
ered ON  THE  First  Day  (v.  1),  the  other  on  the  Fif- 
teenth Day  of  the  same  Month,  the  Twelfth  of  the 
Twelfth  Year.  1.  The  twelfth  year  from  the  carrying 
away  of  Jehoiachin ;  Jerusalem  was  by  tliis  time  over- 
thrown, and  Amasis  was  beginning  his  revolt  against 
Pliaraoh-hoplira.  3.  Pharaoh— P/n-a  in  Burmah,  signi- 
fies the  king,  high  priest,  and  idol,  whale— rather,  any 
monster  of  the  waters ;  here,  the  crocodile  of  the  Niles.  Pha- 
raoh is  as  a  lion  on  dry  land,  a  crocodile  in  the  waters;  i, 
e.,  an  oliject  of  terror  everywhere,  earnest  forth  tvlth 
thy  rivers—"  breakest  forth."  [Fairbaien.]  Tlie  anti- 
thesis  of  "seas"  and  "rivers"  favours  Geotius' render- 
i  ng,  "  Thou  earnest  forth  from  the  sea  into  the  rivers ;"  i.  e., 
from  tliy  own  empire  into  other  states.  However,  Eng- 
lish Version  is  favoured  by  the  "thy:"  thou  camest  forth 
with  tfiy  rivers  (i.  e.,  with  thy  forces)  and  witli  thy  feet 
didst  fall  irrecoverably;  so  Israel, once  desolate,  trouble 
the  waters  (i.  e.,  neighbouring  states).  3.  -with  a  com- 
pany of  many  people— riz.,  the  Chaldeans  (ch.  29.3.4; 
Hosea  7. 12).  my  net — for  they  are  my  instrument.  4. 
leave  thee  upon  the  land— as  a  fish  drawn  out  of  the 
water  loses  all  its  strength,  so  Pharaoh  (in  v.  3,  compared 
to  a  water  monster)  shall  be  (ch.  29.  5).  5.  tliy  height— 
thj'  hugeness.  [P'airbaien.]  The  great  heap  of  corpses 
of  thy  forces,  on  which  thou  pridest  thyself.  "Height" 
may  refer  to  mental  elevation,  as  well  as  bodilj\  [Vatab- 
LUS.]  G.  land  wherein  thou  s-ivlmmcst — Egypt:  the 
land  watered  by  the  Nile,  the  source  of  its  fertility,  u'/iere- 
in  thou  swinimest  (carrying  on  the  image  of  t?ie  c^-ocodile,  i. 
c.,  wherein  thou  dost  exercise  thy  wanton  power  at  will). 
Irony.  The  land  shall  still  afford  seas  to  swim  in,  but 
they  shall  be  seasof  blood.  Alluding  to  the  plague  (Exodus 
7. 19;  Revelation  8. 8).  Haveenick  translates,  "  I  will  water 
the  land  with  what  flows  from  thee,  even  thy  blood,  reach- 
ing to  the  mountains:"  "with  th J' blood  overflotving  even 
to  the  mountains."  Perhaps  this  is  better.  7.  put  thee 
out— extinguish  thy  light  (Job  18.  5).  Pharaoh  is  repre- 
sented as  a  bright  star,  at  the  extinguishing  of  whose  light 
in  the  political  sky  the  whole  heavenly  host  are  shrouded 
in  sympathetic  darkness.  Here,  too,  as  in  v.  6,  there  is 
an  allusion  to  the  supernatural  darkness  sent  formerly 
(Exodus  10.  21-2.3).  The  heavenly  bodies  are  often  made 
Images  of  eartlily  dynasties  (Isaiah  13. 10;  Matthew  24. 29). 
9.  thy  destruction—},  e.,  tidings  of  thy  destruction  {lit., 
thy  breakage)  carried  by  captive  and  dispersed  Egyptians 
"among  the  nations"  [Grotius];  or,  thy  broken  people,  re- 
sembling one  great  fracture,  the  ruins  of  what  they  had 
been.  [Fairbairn.]  10.  brandish  .  .  .  s^vord  before 
tliem— ;i<.,  in  their  faces,  or  sight.  13.  (See  Note  on  ch.  29. 
11.)  The  picture  is  Ideally  true,  not  to  be  Interpreted  by 
the  letter.  The  political  ascendency  of  Egypt  was  to  cease 
with  the  Chaldean  conquest.  [Fairbairn.]  Henceforth 
Pharaoh  must  flgui-atively  no  longer  trouble  the  waters  by 
man  or  beast,  i.  e.,  no  longer  was  he  to  flood  other  peoples 
with  his  overwhelming  forces.  14.  make  their  waters 
deep — rather,  "make  .  .  .  to  subside;"  lit.,si7ik.  [Fair- 
bairn.] like  oil— emblem  of  quietness.  No  longer  shall 
they  descend  violently  as  the  overflowing  Nile  on  otlier 
countries,  but  shall  bestlll  and  slngglshin  political  actl<in. 
16.  As  In  ch.  19. 14.  This  Is  a  prophetical  lamentation ;  yet 
so  it  shall  come  to  pass.  [Grotius.]  17.  The  second  lamen- 
tation for  Pharaoh.  This  funeral  dirge  in  imagination  a<!- 
companies  liim  to  the  unseen  world.  Egypt  personified  In 
its  political  head  Is  Ideally  represented  as  undergoing  the 
change  by  death  to  which  man  is  liable.  Jlxpressing  that 
Egypt'ssupremacy  lsnomore,athlngof  the  past,  never  to 
be  again,  the  month— the  twelfth  month  (v.  1) ;  fourteen 
days  after  the  former  vision,  18.  cast  them  down— ».  e., 
predict  that  they  shall  be  casidou^n  (so  Jeremiah  1.10),  The 

606 


Babylon  sJmU  Destroy  Egypt. 


EZEKIEL  X:jgCIIL 


The  Duty  of  Ezekiel  as  Waichma'n. 


prophet's  word  was  God's,  and  carried  with  it  its  own  ful- 
filment,   daugfliterg  of  .  .  .  natlous — i.  e.,  the  nations  xoith 
their  peoples.    Egypt  Is  to  share  the  fate  of  other  ancient 
nations  once  famous,  now  consigned  to  oblivion :  Elam 
(f.  24).  aieshech,  &c.  (v.  26),  Edom  (v.  29),  Zidon  (v.  30).    19. 
■Wliom  dost  tiLOU  pass  In  lieauty  ?— Beauti f ul  as  thou 
art,  thou  art  not  more  so  than  other  nations,  which  never- 
theless have  perished,     go  do-wn,  &c.  —  to  the  nether 
world,  where  all  "  beauty"  is  speedily  marred.    80.  slie  is 
delivered  to  the  swovA— viz.,  by  God.    dra-vv  her— as  if 
addressing  lier  executioners :  drag  her  forth  to  death.   21. 
(Ch.  31.  16.)    Ezekiel  lias  before  his  eyes  Isaiah  14.9,  &c. 
8hall  speak  to  him— with  "liim"  join,  "with  tliem  that 
help  him  ;"  shall  speak  to  him  and  his  helpers  with  a  taunt- 
ing welcome,  as  now  one  of  themselves.    33.  Her  .  .  .  his 
—the  abrupt  change  of  gender  is,  because  Ezekiel  lias  in 
view  at  one  time  the  kingdom  (feminine),  at  another  tlie 
monarch     "  Asshur,"  or  Assyria,  is  placed  first  in  punish- 
ment, aa  oeing  first  in  guilt.    23.  in  the  sides  of  the  pit— 
Sepulchres  in  the  East  were  caves  hollowed  out  of  the 
rock,  and  the  bodies  were  laid  in  niches  formed  at  the 
sides.     Mauueb  needlessly  departs   from  the  ordinary 
meaning,  and  translates,  "extremities"'  (cf.  Isaiah  14.  13, 
15).    >vhich  caused  terror— they  who  alive  were  a  terror 
to  others,  are  now,  in  the  nether  world,  themselves  a  ter- 
rible object  to  behold.    34.  Elam— placed  next,  as  having 
been  an  auxiliary  to  Assyria.    Its  territory  lay  in  Persia. 
In.  Abraham's  time  an  independent  kingdom  (Genesis  14. 
1).    Famous  for  its  bowmen  (Isaiah  22.  6).    home  their 
shame— the  just  retribution  of  their  lawless  pride.    De- 
stroyed by  Nebuchadnezzar  (Jeremiah  49. 34-38).  35.  a  hed 
— a  sepulchral  niche,    all  .  .  .  slain,  hy  .  .  .  s-»vord,  &c. — 
(v.  21,  23,  24).    The  very  monotony  of  the  phraseology  gives 
to  tlie  dirge  an  awe-inspiring  eflect.  36.  Mesliech,  Tubal 
—northern  nations:  tlie  Moschi  and  Tibareni,  between 
the  Black  and  Caspian  Seas.    Hekodotus,  3.  94,  mentions 
tliem  as  a  subjugated  people,  tributaries  to  Darius  Hys- 
taspes  (see  ch'  27.  13).    %7.  tliey  shall  not  lie  with  tlie 
inigJity— i.  e.,  tliey  shall  not  have  separate  tombs  such  as 
luiglity  conquerors  have:  but  shall  all  be  heaped  together 
in  one  pit,  as  is  the  case  with  the  vanquished.  [Grotius.] 
IlAVERNiCK  reads  it  interrogatively,  "Shall  they  not  lie 
with  the  mighty  that  are  fallen?"    But  English  Version  is 
supported  by  t)ie  parallel  (Isaiah  14. 18, 19),  to  which  Eze- 
kiel refers,  and  which  represents  them  as  not  lying  as 
mighty  kings  lie  in  a  grave,  but  cast  out  of  one,  as  a  car- 
1;  cass  trodden  under  foot,    -tvith  .  .  .  tveapons  of  -^var- 
alluding  to  the  custom  of  burying  warriors  with  their 
arms  (1  Maccabees  13. 29).  Though  honoured  by  the  laying 
of  "  tlieir  swords  under  their  heads,"  yet  the  punishment  of 
"  their  iniquities  shall  be  upon  their  bones.''  Their  swords 
shall  tlius  attest  their  shame,  not  their  glory  (Matthew  26. 
52),  being  the  instruments  of  their  violence,  tlie  penalty 
of  whicti  they  are  paying.    38.  Yea,  thou— Thou,  too, 
Egypt,  like  them,  slialt  lie  as  one  vanquished.  39.  princes 
—Edom  was  not  only  governed  by  kings,  but  by  subor- 
dinate "  princes"  or  "dukes"  (Genesis  36.  40).    -ivitli  tlieir 
itkigiit—notwitlistanding  tlieir  might,  they  sliall  be  brought 
down  (Isaiah  34.  5, 10-17;  Jeremiah  49.  7, 13-18).    lie  with 
theuncircumciscd — though  Edom  was  circumcised,  being 
descended  from  Isaac,  he  shall  lie  with  the  uncircum- 
cised,  much  more  shall  Egypt,  who  had  no  hereditary 
right  to  circumcision.    30.  princes  of  the  north — Syria, 
which  is  still  called  by  the  Arabs  the  north;  or  the  Tyrians, 
north  of  Palestine,  coaquered  by  Nebuchadnezzar  (chs. 
26.,  27.,  2S).    [Grotius.]    Zldonians — who  shared  tlie  fate 
of  Tyre  (cli.  28.  21).    -tvith  tlielr  terror  they  are  ashamed 
of  their  might— i.e.,  notwithstanding  the  terror  which 
tliey  inspired  in  their  contemporaries.    "Might"  is  con- 
nected by  Maurer  thus,  "Notwithstanding  the  terror 
which  resulted  from  their  might."    31.  comforted— with 
the  melancholy  satisfaction  of  not  being  alone,  but  of 
having  other  kingdoms  companions  in  his  downfall.   This 
shall  be  his  only  comfort— a  very  poor  one !    33.  my  ter- 
ror—the reading  of  the  Margin  or  Keri.    The  Hebrew  text 
or  Chetib  is  "his  terror,"  which  gives  good  sense  {v.  25,  30). 
"My  terror"  implies  that  God  puts  His  terror  on  Pha- 
aoh's  multitude,  as  they  put  "  their  terror"  on  others, 
606 


e.  g.,  under  Pharaoh-necho  on  Judea.  As  "  the  land  of  the 
living"  was  the  scene  of  "their  terror,"  so  it  shall  be 
God's;  especially  in  Judea  He  will  display  His  glory  to 
tiie  terror  of  Israel's  foes  (ch.  26.  20).  In  Israel's  case  the 
judgment  is  temporary,  ending  in  their  future  restoration 
under  Messiah.  In  the  case  of  the  world-kingdoms  which 
flourished  for  a  time,  they  fall  to  rise  no  more. 

CHAPTER    XXXIII. 

Ver.  1-33.    Renewal  of  Ezekiel's  Commission,  now 

THAT  he  is  again  TO  ADDRESS  HIS  COUNTRYMEN,  AND 

IN  A  NEW  Tone.    Heretofore  his  functions  had  been  chiefly 
tlireatening ;  from  this  point,  after  the  evil  had  got  to  its 
worst  in  the  overthrow  of  Jerusalem,  the  consolatory  ele- 
ment preponderates.    3.  to  tlie  children  of  tliy  peoi>le— 
whom  he  had  been  forbidden  to  address  from  ch.  24. 26,27,  till 
Jerusalem  was  overthrown,  and  the  "escaped"  came  with 
tidings  of  the  judgment  being  completed.    So  now,  in  v. 
21,  the  tidings  of  the  fact  having  arrived,  he  opens  his 
heretofore  closed  lips  to  the  Jews.    In  the  interval  he  had 
prophesied  as  to  foreign  nations.    The  former  part  of  the 
chapter,  from  v.  2  to  20,  seems  to  have  been  imparted  to 
Ezekiel  on  the  evening  previous  {v.  22),  being  a  prepara- 
tion for  the  latter  part  [v.  23-33)  imparted  after  the  tidings 
had  come.    This  accounts  for  the  first  part  standing  with- 
out intimation  of  the  date,  which  was  properly  reserved 
for  the  latter  part,  to  which  the  former  was  the  anticipa- 
tory introduction.    [Fairbairn.]     -watchman — the  first 
nine  verses  exhibit  Ezekiel's  oflice  as  a  spiritual  watch- 
man; so  in  ch.  3. 16-21;  only  here  the  duties  of  the  earthly 
watchman  (cf.  2  Samuel  18. 24, 25;  2  Kings  9. 17)  are  detailed 
first,  and  then  the  application  is  made  to  the  spiritual 
watchman's  duty  (cf.  Isaiah  21.  6-10;  Hosea  9.8;  Habak- 
kuk  2.  1).    "A  man  of  their  coasts"  is  a  man  specially 
chosen  for  the  oflice  out  of  their  wTwle  number.    So  Judges 
18.  2,  "five  men  from  their  coasts;"  also  the  Hebrew  of 
Genesis  47.  2;  implying  the  care  needed  in  the  choice  of 
the  watchman,  the  spiritual  as  well  as  tlie  temporal  (Acta 
1.21,  22,21-20;  1  Timothy  5.  22).    3.  the  sword— invaders. 
An  appropriate  illustration  at  the  time  of  tlie  invasion  of 
Judea  by  Nebucliadnezzar.    4.  blood  .  .  .  vipou  his  own 
head— metaplior  from  sacrificial  victims,  on  tlie  heads  of 
which  they  used  to  lay  their  hands,  praying  tliat  their 
guilt  should  be  upon  the  victims.    6.  his  iniquity — his 
negligence  in  not  maintaining  constant  watchfulness,  as 
they  ouglit  to  do  who  are  in  warfare.    The  thing  signified 
here  appears  from  under  the  image.    7.  I  have  set  thee  a 
watchman— application  of  the  image.   Ezekiel's  appoint- 
ment to  be  a  watchman  spiritually  is  far  more  solemn,  as 
it  is  derived  from  God,  not  from  the  people.  8.  thoii  shalt 
surely  die — by  a  violent  death,  the  earnest  of  everlasting 
death  ;  the  qualification  being  supposed,  "  if  thou  dost  not 
repent."    9.  Blood  had  by  tliis  time  been  slied  (v.  21),  but 
Ezekiel  was  clear.  10.  he  ui>on  us — i.  e.,  their  guilt  remain 
on  us.  pine  a-way  in  them— if  we  suffer  the  penal  ty  threat- 
ened for  them  in  ch.  24.  23,  according  to  the  law  (Leviticus 
20.  39).    hoiv  sliould  we  .  .  .  live  I — as  thou  dost  pi'omise 
in  V.  5  (cf.  ch.  37.  11;  Isaiah  49.  14).    11.  To  meet  the  Jews' 
cry  of  despair  in  v.  10,  Ezekiel  here  cheers  tliem  by  the  as- 
surance that  God  has  no  pleasure  in  their  death,  but  that 
they  should  repent  and  live  (2  Peter  3.  9).  A  yearning  ten- 
derness manifests  itself  here,  notwithstanding  all  their 
past  sins ;  yet  with  it  a  holiness  tliat  abates  nothing  of  its 
demands  for  the  honour  of  God's  authority.    God's  right- 
eousness is  vindicated  as  in  ch.  3. 18-21 ;  and  IS.,  by  the 
statement  that  feacli  should  bo  treated  witli  the  closest 
adaptation  of  God's  justice  to  his  particular  case.  13.  not 
fall  ...  in  tlie  day  tliat  he  turiieth — (2  Chronicles  7.  14  ; 
see  ch.  3.  20;  18.  24).    15.  give  again  that  he  had  robbed 
— (Luke  19.  8).    statutes  of  life— in  the  obeying  of  which 
life  is  promised  (Leviticus  18.  5).    If  the  law  has  failed  to 
give  life  to  man,  it  has  not  been  the  fault  of  the  law,  but 
of  man's  sinful  inability  to  keep  it  (Romans  7. 10, 12;  Ga 
latians  3.  21).  It  becomes  life-giving  through  Clirist's  right- 
eous obedience  to  it  (2  Corinthians  3.  6).    17.  The  -ivay  of 
the  liord- The  Lord's  waj'  of  dealing  in  His  moral  gov- 
ernment.    31.  twelftli  year  .  .  .  tenth  month— a  year 


GocTs  Judgments  upon  Jerusalem. 


EZEKIEL  XXXIV. 


Heproof  of  the  False  Shepherds, 


and  a  half  after  the  capture  of  the  city  (Jeremiah  39.  2;  52, 
5, 6\  in  the  eleventh  year  and  fourth  month.   The  one  who 
escaped  (as  foretold,  ch.  24.  26)  may  have  been  so  long  on 
the  road  through  fear  of  entering  the  enemy's  country 
[  Hendeuson];  or,  the  singular  is  used  for  the  plural  in  a 
tioUective   sense,  "the   escaped   remnant."     Cf.  similar 
phrases,  "the  escaped  of  Moab,"  Isaiah  15.  9;   "He  that 
escapeth  of  them,"  Amos  9. 1.    Naturally  the  reopening 
of  the  prophet's  mouth  for  consolation  would  be  deferred 
till  the  number  of  the  escaped  remnant  was  complete :  the 
removal  of  sucli  a  large  number  would  easily  have  occu- 
pied seventeen  or  elgliteen  months.    33.  In  the  evening 
—(see  Note,  v.  2.)     Thus  the  capture  of  Jerusalem  was 
known  to  Ezekiel  by  revelation,  before  the  messenger 
came,    my  montU  .  .  .  no  more  dumb— r /a:.,  to  my  coun- 
trymen;   as  foretold  (ch  24.27),  He  spak.-  o:  2-20)  in  the 
evening  before  the  tidings  came.    24.  tHey  tUat  inhabit 
,  .  .  wastes  of  .  .  .  Israel— marking  the  blindness  of  the 
fraction  of  Jews  under  Gedaliah  who,  though  dwelling 
amidst  regions  laid  tcaste  by  the  foe,  still  cherished  hopes 
of  deliverance,  and  this  without  repentance.    Abraham 
'wasoue  .  .  .  butive  are  many — If  God  gave  the  land  for 
an  inheritance  to  Abraham,  who  was  but  one  (Isaiah  51. 
2),  much  more  it  is  given  to  us,  who,  though  reduced,  are 
still  many.    If  he,  with  318  servants,  was  able  to  defend 
hhnself  amidst  so  many  foes,  much  more  shall  we,  so 
much  more  numerous,  retain  our  own.    The  grant  of  the 
land  was  not  for  his  sole  use,  but  for  his  numerous  pos- 
terity,    inherited   tJic  land — not  actually  possessed  it 
(Acts  7.  5),  but  had  the  right  of  dwelling  and  pasturing  his 
flocks  in  it.    [Gkotius.]    The  Jews  boasted  similarly  of 
their  Abrahamic  descent  in  Matthew  3.  9 ;  John  8. 39.    !J5. 
eat>vith  tlic  blood— in  opposition  to  the  law  (Leviticus 
19.  20;  cf.  Genesis  9.  4).    They  did  so  as  an  idolatrous  rite. 
86.  Tc  stand  upon  your  sivord— Your  dependence  is, 
not  on  right  and  equity,  but  on  force  and  arms,     every 
one— scarcely  any  one  refrains  from  adultery.    27.  siiall 
tall  by  the  sword— the  very  object  of  their  confidence 
should  be  the  instrument  of  their  destruction.    Thinking 
to  "stand  "  by  it,  by  it  they  shall "  fall."    Just  retribution! 
Some  fell  by  tlie  sword  of  Ishmael;  others  by  the  Chal- 
deans in  revenge  for  the  murder  of  Gedaliah  (Jeremiah 
40.  44).    caves— {Judges  «,  2;  1  Samuel  13.6.)    In  the  hilly 
parts  of  Judea  there  were  caves  almost  inaccessible,  as 
having  only  crooked  and  extremely  narrow  paths  of  as- 
cent, with  rock  in  front  stretching  down  into  the  valleys 
beneath  perpendicularly  (Josephus,  Jew.  War,  1.  16.  4). 
88.    most  desolate  —  (Jeremiah  4,27;   12.11.)     none  .  .  . 
pass  throngli— from  fear  of  wild  beasts  and  pestilence. 
[Grotius.J    30.  Not  only  the  remnant  In  Judea,  but  those 
at  the  Chebar,  though  less  flagrantly,  betrayed  the  same 
nubelieving  spirit,    talking  against  thee — though  going 
to  the  prophet  to  hear  the  word  of  the  Lord,  they  criticised, 
in  an  unfriendly  spirit,  his  peculiarities  of  manner  and  his 
enigmatical  style  (ch.  20.49);  making  these  the  excuse 
for  their  impenitence.     Their  talking  was  not  directlj' 
"against"  Ezekiel,  for  they  professed  to  like  his  minis- 
trations; but  God's  word  speaks  of  things  as  they  really 
are,  not  as  they  appear,     by  the  -tvalls— in  the  public 
haunts.    In  the  East  groups  assemble  under  the  walls  of 
their  houses  in  winter  for  conversation,    in  tlic  doors— 
privately,    what  isthe  word— their  motive  was  curiosity, 
seeking  pastime  and  gratification  of  the  ear  (2  Timothy  4. 
8);  not  reformation  of  the  heart.     Cf.  Johanan's  consul- 
tation of  Jeremiah,  to  hear  the  word  of  the  Lord  without 
desiring  to  do  it  (Jeremiah  42.43).     31.    as  tlie  people 
Cometh— i.  e.,  in  crowds,  as  disciples  flock  to  tlicir  teacher. 
sit  before  tliee— on  lower  seals  at  thy  feet,  according  to  tlie 
Jewish  custom  of  pupils  (Deuteronomy  03.3;  2  Kings  4. 
38  ;   Luke  10.  39 ;  Acts  22.  3).    aa  my  people— though  they 
are  not.    hear  .  .  .  not  do— (Matthew  13.  20,  21 ;  James  1. 
23,  21).     they  sliow  ntuch  lo\r^~iu.,  make  loves,  i.  e.,  act 
the  part  of  lovers.    Profess  love  to  the  Lord  (Mattliew  7. 
21).     Gesexius   translales,   according    to    Arabic    idiom, 
"Tliey  do  tlie  delights  of  God,"  ».  c,  all  that  is  agreeable 
to  God.     Vulgate  translates,  "They  turn  thy  words  into  a 
songof  their  mouths."    heart goetli after  .  .  .  covetons- 
neM— the  grand  rival  to  the  love  of  God;  therefore  called 


"  idolatry,"  and  thei-efore  associated  with  impure  carnal 
love,  as  both  alike  transfer  the  heart's  affection  from  the 
Creator  to  the  creature  (Mattliew  13.  22;  Ephesians  5.  5; 
1  Timothy  6.  10).  32.  very  lovely  song— H<.,  a  "song  of 
loTCs:"  a  loYer's  song.  Tbey  pi-aise  thy  eloquence,  but 
care  not  for  the  subject  of  it  as  a  real  and  personal  thing; 
just  as  many  do  in  the  modern  Church.  [Jerome.J  play  . 
well  on  an  Instrument— Hebrew  singers  accompanied 
the  "voice"  with  the  harp.  33.  wlien  tlUs  comcth  to 
pass— when  my  predictions  are  verified,  lo,  it  will 
conie — rather,  "  lo  it  is  come  "  (see  i'.  22).  lcno>v— experi- 
mentally, and  to  their  cost. 

CHAPTER  XXXIV. 

Ver.  1-31.  Repuoof  of  the  False  Shepherds;  Prom- 
ise of  the  True  and  Good  Shepherd.  Having  iu  ch. 
33.  laid  down  repentance  as  the  necessary  preliminary  to 
happier  times  for  the  people,  he  now  promises  the  re- 
moval of  the  false  shepherds  as  preparatory  to  the  raising 
up  of  tlie  Good  Shephei'd.  2.  Jeremiah  23. 1,  and  Zecha- 
riali  11. 17,  similarly  make  the  removal  of  the  false  shep- 
herds the  preliminary  to  the  interposition  of  Messiah  the 
Good  Shepherd  in  behalf  of  His  people  Israel.  The  "  shep- 
herds "  are  not  prophets  or  priests,  but  rulers  who  sought 
in  their  govei'nment  their  own  selflsli  ends,  not  the  good 
of  the  people  ruled.  The  term  was  appropriate,  as  David 
the  first  king,  and  the  type  of  the  true  David  (f.  23,  24), 
was  taken  from  being  a  shepherd  (2  Samuel  5.  2;  Psalm 
78.  70,  71),  and  the  office,  like  that  of  a  sheplierd  for  his 
flock,  is  to  guard  and  provide  for  his  people.  The  choice 
oi  ix  shepherd  tor  the  first  king  was  therefore  designed  to 
suggest  tills  thought,  just  as  Jesus'  selection  of  fishermen 
for  apostles  was  designed  to  remind  them  of  their  spir- 
itual office  of  catching  men  (cf.  Isaiah  44.  28;  Jeremiah  2. 
8;  3.  15;  10.  21;  23.  1,  2).  3.  fat— or,  by  dilferently  pointing 
the  J/e6rew,  "  milk."  [LXX.]  Thus  the  repetition  "fat" 
and  "  fed  "  is  avoided :  also  tlie  eating  of  "  fat "  would  not 
probably  be  put  before  the  "killing"  of  the  sheep.  Tlie 
eating  of  sheep  or  goats'  milk  as  food  (Deuteronomy  32. 
14;  Proverbs  27.27)  was  unobiectionable,  had  not  these 
shepherds  milked  them  too  often,  and  tliat  without  duly 
"feeding"  them,  [Bochart.]  (Isaiah  56. 11).  Tlie  rulers 
levied  exorbitant  tributes.  Uill  .  .  ,  fed— kill  the  rich  by 
false  accusation  so  as  to  get  possession  of  their  property. 
feed  not  .  .  .  flock— take  no  care  of  the  people  (John  10. 
12).  4.  The  diseased— rather,  those  xveak  from  the  effects  j^ 
of  "disease,"  as  "strengthened"  (t.  e.,  with  due  nourish- 
ment) requires.  [Grotius.]  broken— i.  e.,  fractures  from 
wounds  inflicted  by  tlie  wolf,  brouglit  again  .  .  .  driven 
away — (Exodus23. 4.)  Those  "  driven  away  "  by  the  enemy 
into  foreign  lands  through  God's  judgments  are  meant 
(Jeremiah  213.  3).  A  spiritual  reformation  of  tlie  state  by 
the  rulers  would  have  turned  away  God's  wratli,  and 
"brought  again  "  the  exiles.  The  rulers  are  censured  as 
chiefly  guilty  (thougli  the  people,  too,  M-ere  guilty),  because 
they,  who  ought  to  have  been  foremost  iu  checking  the 
evil,  promoted  it.  neithex*  .  .  .  souglit .  .  .  lost— contrast 
the  Good  Shepherd's  love  (Luke  15. 4).  with  force . . .  ruled 
—(Exodus  1. 13,  14.)  With  an  Egyptian  bondage.  The 
very  thing  forbidden  by  the  law  they  did  (Leviticus  25. 
43 ;  cf.  1  Peter  5.  3).  5.  scattered,  because  .  .  .  no  shep- 
herd—i.  e.,  none  wortliy  of  tlie  name,  thougli  there  were 
some  called  shepherds  (1  Kings  22.  17 ;  Matthew  9.  36).  Cf. 
Mattliew  26.  31,  where  the  sheep  were  scattered  on  the 
true  Sheplierd  being  smitten.  God  calls  them  "viy 
sheep;"  lor  they  were  not,  as  the  shepherds  treated 
them,  their  patrimony  whereby  to  "  feed  tliemselves." 
meat  to  all  .  .  .  beasts  — tliey  became  a  prey  lo  the 
Syrians,  Amnion,  IMoab,  and  Assyria.  6.  every  high 
hill— the  scene  of  iliL'ir  Idolatries  sanctioned  by  tbe  rulers. 
seai-cli  .  .  .  seek- rather,  sci'fc  .  ,  ,  search.  Tlie  former  is 
the  part  of  the  superior  rulers  to  inquire  after :  to  search  out 
is  the  duty  of  tlie  subordinate  rulers.  [Junius.]  10. 1  will 
require  my  flock— (Hebrews  13.  17;,  ratiier,  "/  require," 
ikc,  for  Go<l  already  had  begun  to  do  so,  punisliing  Zede- 
kiah  and  the  otlier  princes  severely  (Jcieniiah  52.  10).  I 
.  .  .  ■will  .  ,  .  search— doing   that   whicli    the   so-called 

tJ07 


The  Kingdom  of  Christ. 


EZEKIEL  XXXV. 


GocHs  Jtidgment  on  Edom. 


shepherds  had  failed  to  do,  I  being  the  rightful  owner  of 
the  flock.    13.  In  the  day  tbat  lie  is  among— m  the  midst 
of  (Hebmv)  his  sheep  that  had  been  scattered.    Referring 
to  Messiah's  second  advent,  when  He  shall  be  "  the  glory 
in  the  midst  o/ Israel"  (Zechariah  2,  5).    tn  the  cloudy  .  .  . 
day— the  day  of  the  nation's  calamity  (Joel  2.  2).     13.  (Ch. 
28.  2^;  39.  24;  37.  21,  22;  Isaiah  65.  9, 10;  Jeremiah  23.  3.)    14. 
good  pasture— (Psalm  23.  2.)    high  mountains  of  Israel 
—111  clis.  17.  23 ;  20.  40,  the  phrase  is  "  the  mountain  of  the 
height  of  Israel"  in  the  singular  number.    The  reason  of 
the  difference  is,  there  Ezekiel  spoke  of  the  central  seat  of 
the  kiugdom,  where  the  people  met  for  the  worship  of  Je- 
hovah, :Mount  Zion;  here,  he  speaks  of  the  kingdom  of 
Israel  at  large,  all  the  parts  of  which  are  regarded  as  pos- 
sessing a  moral  elevation.    16.  In  contrast  to  the  unfaith- 
ful shepherds  (v.  4).    The  several  duties  neglected  by  tfiem 
I  will  faithfully  discharge,    fat  .  .  .  strong— i.  e.,  those 
rendered    wanton    by   prosperity   (Deuteronomy  32.  15; 
Jeremiah  5.  28),  who  use    their  strength  to  oppress  the 
weak.    Cf.  v.  20,  "  the  fat  cattle"  (Isaiah  10. 16).    The  image 
is  from  fat  cattle  that  wax  refractory,    with  judgment— 
I.e.,  justice  and  equity,  as  contrasted  with  the  "force"  and 
"cruelty"  with  which  the  unfaithful  shepherds  ruled  the 
flock  (v.  i).    17.  yon  .  .  .  my  flock  — passing   from   the 
rulers  to  the  people,    cattle  and  cattle— rather,  sheep  and 
sheep;  Margin,  small  cattle,  or  flocks  of  lambs  and  kids,  i.  e., 
I  judge  between  one  class  of  citizens  and  another,  so  as  to 
award  what  is  right  to  each.    He  then  defines  the  class 
about  to  be  punitively  "judged,"  riz.,  "the  rams  and  he- 
goats,"  or  great  he-goais (ct.  Isaiah  14.  9,  Margin;  Zechariah 
10.  3 ;    Matthew  25.  32,  33).    They  answer  to  "  the  fat  and 
strong,"  as  opposed  to  the  "sick"  (y.  16),    The  rich  and 
ungodly  of  the  people  axe  meant,  who  imitated  the  bad 
rulers  in  oppressing  their  poorer  brethren,  as  if  it  en- 
hanced their  own  joys  to  trample  on  others'  rights  {v.  IS). 
18, 19.  Not  content  with  appropriating  to  their  own  use 
the  goods  of  others,  they  from  mere  wantonness  spoiled 
what  tliey  did  not  use,  so  as  to  be  of  no  use  to  the  owners. ' 
deep  -waters— i.  e.,  limpid,  as  deep  waters  are  generally 
clear.    Grotius  explains  the  image  as  referring  to  the 
usuries  with  which  the  rich  ground  the  poor  (ch.  22. 12; 
I.saiah  24.  2\    they  eat — scantily,    they  drlnl* —sorrow- 
fully.   SO.  fat .  . .  lean— the  rich  oppressors  .  .  .  the  hum- 
ble poor.    31.  scattered  tlxem  abroad — down  to  the  time 
of  the  carrying  away  to  Babylon.  [Grotius.]    23.  After 
the  restoration  from  Babylon  the  Jews  were  delivered  in 
some  degree  from  the  oppression,  not  only  of  foreigners, 
f  but  also  of  their  own  great  people  (Nehemiah  5. 1-19).  The 
full  and  flnal  fulfilment  of  this  prophecy  is  future.    23. 
set  up— t.  e., raise  up  by  Divine  appointment;  alluding  to 
the  declaration  of  God  to  David,  "I  will  set  up  thy  seed 
after  thee"  (2  Samuel  7. 12);  and,  "  Yet  have  I  set  my  king 
on  my  holy  hill  of  Zion"  (Psalm  2.  6;  cf.  Acts  2.  30;  13.  23). 
one  Shepherd- ii^.,  a  Shepherd,  one :  singularly  and  pre- 
eminently one:  the  only  one  of  His  kind,  to  whom  none 
is  comparable  (Song  of  Solomon  5.  10).     The  Lord  Jesus 
refers  to  this  prophecy  (John  10. 14), "  I  am  the  Good  Shep- 
herd."   Also  "one"  as  uniting  in  one  the  heretofore  di- 
vided kingdoms  of  Israel  and  Judah,  and  also  "gathering 
together  in  one  all  things  in  Christ,  both  which  are  in 
heaven  and  on  earth"  (Ephesians  1.  10) ;    thus   healing 
worse   breaches   than  that   between    Israel  and   Judah 
(Colossians  1.20).    "God  by  Him  reconciling  all  things 
unto  Himself,  whether  things  in  earth  or  in  heaven." 
David— the  antitypical  David,  Messiah,  of  the  seed  of 
David,  which  no  other  king  after  the  captivity  was :  who 
was  fully,  what  David  was  only  in  a  degree,  "  the  man 
after  Gods  own  heart."  Also,  David  means  beloved:  Mes- 
siah was  truly  God's  beloved  Son  (Isaiah  42. 1;  Matthew  3. 
17).    Sheplierd  means  King,  rather  than  religious  instruc- 
tor; in  this  pre-eminently  He  was  the  true  David,  who 
was  the  Shepherd  King  (Luke  1.  32,  3;i).    Messiah  is  called 
"  David"  in  Isaiah  S5.  3,  4;  Jeremiah  30. 9;  Hosea  3.  5.    34. 
my  servant— implying  fitness  for  ruling  in  the  name  of 
God,  not  pursuing  a  self-chosen  course,  as  other  kings, 
but  acting  as  the  faithful  administrator  of  the  will  of 
God ;  Messiah  realized  fully  this  character  (Psalm  40.  7,  8 ; 
Isaiah  42.1;  49.  3,  0;  53.  11 ;   Philippians  2.  7),  which  David 
608 


typically  and  partially  represented  (Acts  13. 36);  so  He  Is 
the  fittest  person  to  wield  the  world-sceptre,  abused  by  all 
the  world-kings  (Daniel  2.  34,  35,  44,  45).  35.  covenant  ot 
peace  .  ,  .  evil  'beasts  ...  to  cease  .  .  .  dwell    safely — 

The  original  promise  of  the  law  (Leviticus  26.  6i  shall  be 
realized  for  the  first  time  fully  under  Messiah  (Isaiah  11. 
6-9 ;  a5.  9  ;  Hosea  2.  IS;.  36.  them  and  the  places  round 
about  my  hill— the  Jews,  and  Zion,  God's  hill  (Psalm  2. 6), 
are  to  be  sources  of  blessing,  not  merely  to  themselves, 
but  to  the  surrounding  heathen  (Isaiah  19.  24;  56.  0,  7;  60. 
3;  Micah5.  7;  Zechariah  8. 13),  The  literal  fulfilment  is, 
however,  the  primary  one,  though  the  spiritual  also  is 
designed.  In  correspondence  with  the  settled  reign  of 
righteousness  internally,  all  is  to  be  prosperity  exter- 
nally, fertilizing  showers  (according  to  the  promise  of  the 
ancient  covenant,  Leviticus  26.  4;  Psalm  68.  9;  Malachi  3. 
10),  and  productive  trees  and  lands  (v.  27).  Thus  shall  they 
realize  the  image  of  v.  14,  viz.,  a  flock  richly  pastured  by 
God  Himself.  37.  served  themselves  of  them— availed 
themselves  of  their  services,  as  if  the  Jews  were  their 
slaves  (Jeremiah  22. 13;  25. 14;   cf.  Genesis  15. 13;  Exodus 

1.  14).  28.  dwell  safely— (Jeremiah  23.  6.)  39.  plant  of 
renown— Messiah,  the  "Rod"  and  " Branch"  (Isaiah  11. 
1),  the  "  righteous  Branch"  (Jeremiah  23.  5),  who  shall  ob- 
tain for  them  "  reno^vn."  Fairbaien  less  probably  trans- 
lates,  "  A  plantation  for  a  name,"  i.  e.,  a  flourishing  condi- 
tion, represented  as  a  garden  (alluding  to  Eden,  Genesis 

2.  8-11,  with  its  various  trees,  good  for  food  and  pleasant  to 
the  sight),  the  planting  of  the  Lord  (Isaiah  60. 21 ;  61. 3\  and 
an  object  of  "renown"  among  the  heathen.  31.  ye  vay 
flock  ,  .  .  are  men — not  merely  an  explanation  of  the 
image,  as  Jerome  represents,  but  as  God  had  promised 
many  things  which  mere  "men"  could  not  expect  to 
realize.  He  shows  that  it  is  not  from  man's  might  their 
realization  is  to  be  looked  for,  but  from  God,  who  wonld 
perfoVra  them  for  His  covenant-people,  "His  flock." 
[RosEXMULLEK.]  When  we  realize  most  our  weakness, 
and  God's  power  and  faithfulness  to  His  covenant,  we 
are  in  the  fittest  state  for  receiving  His  blessings. 

CHAPTER   XXXV. 

Ver.  1-15.  Jtjdgm:ext  ox  Edo>i.  Another  feature  of 
Israel's  prosperi  ty ;  those  who  exulted  over  Israel's  h  umil- 
iation,  shall  themselves  be  a  "prey."  Already  stated  in 
ch.  25. 12-14;  properly  repeated  here  in  full  detail,  as  a 
commentary  on  v.  28  of  last  chapter.  The  Israelites  "  shall 
be  no  more  a  prey ;"  but  Edom,  the  type  of  their  most  bit- 
ter foes,  shall  be  destroyed  irrecoverably.  3.  Mount  Seir 
—I.  e.,  Idumea  (Genesis  36.  9).  Singled  out  as  badly  pre- 
eminent in  its  bitterness  against  God's  people,  to  repre- 
sent all  their  enemies  everywhere  and  in  all  ages.  So  in 
Isaiah  34.  5,  and  63. 1-4,  Edom,  the  region  of  the  greatest 
enmity  towards  God's  people,  is  the  ideal  scene  of  the 
final  judgments  of  all  God's  foes.  "Seir"  means  shaggy, 
alluding  to  its  rugged  hills  and  forests.  3.  most  desolate 
— lit.,  desolation  and  desolateness  (Jeremiah  49. 17,  Ac).  It  is 
only  in  their  national  character  of  foes  to  God's  people, 
that  the  Edomites  are  to  be  utterly  destroyed.  A  remnant 
of  Edom,  as  of  the  other  heathen,  is  to  be  "called  by  the 
name  of  God"  (Amos  9. 12).  5.  perpetual  hatred— {Psalm 
137,  7;  Amos  1. 11;  Obadiah  10-16.)  Edom  i>erpetuated  the 
hereditary  hatred  derived  from  Esau  against  Jacob,  shed 
the  blood  of,  &c.— The  lit.  translation  is  better,  "Thou  hast 
poured  out  the  children  of  Israel;"  viz.,  like  water.  So 
Psalm  22.  14 ;  6:3.  10,  Margin;  Jeremiah  18.  21.  Cf.  2  Samuel 
14.  14.  by  the  force  of  the  s-word- Zi<.,  "  by"  or  "  vpon  tTie 
liands  of  the  sword ;"  the  sword  being  personified  as  a  de- 
vourer  whose  "hands'"  were  the  instruments  of  destruc- 
tion, in  the  tinae  that  their  iniquity  had  an  end— t.  e., 
had  its  consummation  (ch.  21.  25,  29).  Edom  consummated 
his  guilt  when  he  exulted  over  Jerusalem's  downfall,  and 
helped  the  foe  to  destroy  it  (Psalm  137.  7;  Obadiah  11).  6. 
I  will  prepare  thee  unto  blood — I  will  expose  thee  to 
slaughter,  slth — old  English  for"seeing  that" or  "since." 
thou  hast  not  hated  blood— The  Hebrew  order  is,  "  thou 
hast  hated  not — blood ;"  t.  e.,  thou  couldst  not  bear  to  live 
without  bloodshed.  [Gkottus.]  There  is  a  play  on  similar 


Tlu  Land  of  Israel  is  Comforted. 


EZEKIEL  XXXVI. 


Igrad  is  Rejected  for  her  Sins, 


Bounds  in  the  Hebrew;  Edam  resembling  dam,  the  Hebrew 
for  '■  blood ;"  as  Edora  means  red,  the  transition  to  blood 
is  easy.  Edom,  akin  to  blood  in  name,  so  also  in  nature 
and  acts;  "blood  therefore  shall  pursue  thee."  The 
measure  which  Edom  meted  to  others  should  be  meted 
to  himself  (Psalm  109.17;  Matthew  7.2;  26.52).  cut  off 
.  .  .  liiiii  tUat  pa«8eth — t.  e.,  every  passer  to  and  fro ;  "  the 
higliways  shall  be  unoccupied"  (ch.  29. 11 ;  Judges  5.  6).  9. 
shall  not  return — to  their  former  state  (cli.  16.  So) ;  shall 
not  be  restored.  The  Hebrew  text  (Chetib)  reads,  "shall 
not  be  inhabited"  (cf.  ch.  26.  20;  Malachl  1.  3,  4).  10.  So  far 
from  being  allowed  to  enter  on  Israel's  vacated  inherit- 
ance, as  Edom  hoped  (ch.  36.  5;  Psalm  83.  4,  12;  Obadiah 
13),  it  shall  be  that  he  shall  be  deprived  of  his  own ;  and 
■wliereas  Israel's  humiliation  was  temporary,  Edom's 
shall  be  perpetual.  Iiordl  waa  there — (Ch.  48.  35;  Psalm 
48. 1,3;  132.  13,  14.)  Jehovah  claimed  Judea  as  His  own, 
even  when  the  Chaldeans  had  overthrown  the  state; 
they  could  not  remove  Him,  as  they  did  the  idols  of 
heathen  lands.  The  broken  sentences  express  the  excited 
feelings  of  tiie  prophet  at  Edom's  wicked  presumption. 
The  transition  from  the  "  two  nations  and  two  countries" 
to  "it"  marks  that  the  two  are  regarded  as  one  whole. 
The  last  clause,  "and  Jehovah  was  there,"  bursts  in,  like 
a  flash  of  lightning,  reproving  the  Avicked  presumption 
of  Edom's  thought.  11.  according  to  thine  anger — 
(James  2,  13.)  As  thou  in  anger  and  envy  hast  injured 
them,  so  I  will  injure  thee.  I  •will  make  myself  known 
among  tlicn»— iiiz.,  the  Israelites.  I  will  manifest  my 
favour  to  tht.m,  after  that  I  have  punished  thee.  13, 13. 
blasphemieit  .  .  ,  against  .  .  ,  Israel  .  .  .  against  me — 
God  regards  what  is  done  against  His  people  as  done 
against  Himself  (Matthew  25.  45;  Acts  9.  2,  4,  5).  Edom 
implied,  if  he  did  not  express  it,  in  his  taunts  against 
Israel,  that  God  had  not  suflicient  power  to  protect  His 
people.  A  type  of  the  spirit  of  all  the  foes  of  God  and 
His  people  (1  Samuel  2.3;  Revelation  13.6).  14.  (Isaiah 
ft5.  13, 14.)  "  The  whole  earth"  refers  to  Judea  and  the  na- 
tions that  submit  themselves  to  Judea' s  God;  when  these 
rejoice  the  foes  of  God  and  His  people,  represented  by 
Edom  as  a  nation,  shall  be  desolate.  Things  shall  be  com- 
pletely reversed ;  Israel,  that  now  for  a  time  mourns,  shall 
then  rejoice  and  for  ever.  Edom,  that  now  rejoices  over 
fallen  Israel,  shall  then,  when  elsewhere  all  is  joy,  mourn, 
and  for  ever  (Isaiah  65.17-19;  Matthew  5.  4;  Luke  6.25). 
Havernick  loses  this  striking  antithesis  by  translating, 
"According  to  the  Joy  of  the  whole  land  (of  Edom),  so  I 
will  make  thee  desolate;"  which  would  make  the  next 
verse  a  mere  repetition  of  this.    15.  (Obadiah  12, 15.) 

CHAPTER    XXXVI. 

"Ver.  1-38.    Iseael  avenged  of   hek  Foes,  and  kk- 

8T0RED,  FIRST  TO  INWARD  HOLINESS,  THEN  TO  OUTWARD 

Prosperity.  The  distinction  between  Israel  and  the 
heathen  (as  Edom)  is,  Israel  has  a  covenant  relation  to 
God  ensuring  restoration  after  chastisement,  so  that  the 
heathen's  hope  of  getting  possession  of  the  elect  people's 
Inheritance  must  fail,  and  themselves  be  made  desolate 
{v.  1-15).  The  reason  for  the  chastisement  of  Israel  was, 
Israels  sin  and  profanation  of  God's  name  (r.  16-21).  God 
has  good  in  store  for  Israel,  for  His  own  name's  sake,  to 
revive  his  people;  first,  by  a  spiritual  renewal  of  their 
hearts,  and,  next, by  an  external  restoration  to  prosperity 
«i;.  22-33).  The  result  is,  the  heathen  shall  be  impressed 
with  tl»e  power  and  goodness  of  God  manifested  so  pal- 
psil>Iy  toward^  the  restored  people  {v.  34-38).  1,  3.  moun- 
tains of  Israel— in  contrast  to  "Mount  Selr"  of  the  pre- 
vious prophecy.  They  are  here  personified;  Israel's 
elevation  is  moral,  not  merely  physical,  as  Edom's.  Her 
hills  are  "  the  everlasting  hills"  of  Jacob's  prophecy  (Gen- 
esis 49.  26).  "The  enemy"  (Edom,  the  slngled-out  repre- 
sentative of  all  God's  foes),  with  a  shout  of  exultation, 
"Aha!"  had  claimed,  as  the  nearest  kinsman  of  Israel 
(the  brother  of  their  father  Esau),  his  vacated  inheritance, 
us  mucli  as  to  say,  the  so-called  "everlasting"  inheritance 
of  Israel  and  of  the  "hills,"  which  typified  the  unmoved 
perpetuity  of  it  (Psalm  125. 1,  2),  has  come  to  an  end,  in 
39 


spite  of  the  promise  of  God,  and  has  become  "ours"  (ct 
Deuteronomy  32.  13;  33.  15).  3.  Lit.,  Because,  even  because. 
swaWomv^A  you  up— W.,  panted  after  you,  as  a  beast  alter 
its  prey;  implying  the  greedy  cupidity  of  Edom  as  to 
Israel's  inheritance  (Psalm  56.  1,  2).  lips  of  talkers— it7., 
"lips  of  the  tongue,"  i.e.,  of  the  slanderer,  the  man  of 
tongue.  Edom  slandered  Israel  because  of  the  connection 
of  the  latter  with  Jehovah,  as  though  He  were  unable  to 
save  them.  Deuteronomy  28,  37;  Jeremiah  24.  9,  liad  fore- 
told Israel's  reproach  among  the  heathen  (Daniel  9. 16). 
4-.  Inanimate  creatures  are  addressed,  to  imply  that  the 
creature  also,  as  it  were,  groans  for  deliverance  from  the 
bondage  of  corruption  into  the  glorious  liberty  of  the 
children  of  God  (Romans  8. 19-21).  [Polanus.]  The  com- 
pleteness of  the  renewed  blessedness  of  all  parts  of  the 
land  is  implied,  derision— (Psalm  79.  4.)  5.  to  cast  it 
out  for  a  prey — i.  e.,  to  take  the  land  for  a  prej'',  its  in- 
habitants being  cast  out.  Or  tlie  land  is  compared  to  a 
prey  cast  fortli  to  wild  beasts.  Fairbairn  needlessly 
alters  the  Hebrew  pointing,  and  translates,  "  that  they 
may  plunder  its  pasturage."  G.  tlie  shame  of  the 
lieathen — viz.,  the  sliame  with  which  the  heathen  cover 
you  (Psalm  123.  3,  4).  7.  lifted  .  .  .  mine  hand— in  toRen 
of  an  oath  (ch.  20.  5;  Genesis  14.  22).  they  shall  bear  tlieir 
sliame— a  perpetual  shame;  whereas  the  "shame"  which 
Israel  bore  from  these  heathen  was  only  for  a  time.  8. 
they  are  at  hand  to  come— t.  e.,  the  Israelites  are  soon 
about  to  return  to  their  land.  This  proves  that  the  pri- 
mary reference  of  the  prophecy  is  to  the  return  from 
Babylon,  whicli  was  "at  hand,"  or  comparatively  near. 
But  this  only  in  part  fulfilled  the  prediction,  the  full  and 
final  blessing  in  future,  and  the  restoration  from  Babylon 
was  an  earnest  of  it.  10.  wastes  .  .  .  bullded — Isaiah  58. 
12;  61.  4;  Amos  9. 11, 12, 14,  where,  as  here  (ch.  34.  23,  24),  the 
names  of  David,  Messiah's  type,  and  Edom,  Israel's  foe, 
are  introduced  in  connection  with  the  coming  restoration. 
11.  do  better  .  .  .  than  at  your  beginnings — as  in  ths 
case  of  Job  (Job  42. 12).  Whereas  the  heathen  nations  fall 
irrevocably,  Israel  shall  be  more  than  restored;  its  last 
estate  shall  exceed  even  its  first.  13.  to  walk  upon  you 
—O  mountains  of  Israel  (v.  8)!  thee  .  .  .  thou— change 
from  plural  to  singular:  O  hill  of  Zion,  singled  out  from 
the  other  mountains  of  Israel  (ch.34.  26);  or  land,  tliou 
Shalt  no  more  .  .  .  bereave  them  of  men- thou  shalt  no 
more  provoke  God  to  bereave  them  of  children  (so  the 
ellipsis  ought  to  be  supplied,  as  Ezekiel  probably  alludes 
to  Jeremiah  15.  7,  "I  will  bereave  them  of  children").  13. 
Tliou  land  devourest  up  men — alluding  to  the  words  of 
the  spies  (Numbers  13.  32).  The  land  personified  is  rejire. 
sented  as  doing  that  which  was  done  in  it.  Like  an  un- 
natural mother  it  devoured,  t.  e.,  it  was  the  grave  of  its 
people  ;  of  the  Canaanites,  its  former  possessors,  through 
mutual  wars,  and  finally  by  the  sword  of  Israel;  and 
now,  of  the  Jews,  through  Internal  and  external  ills;  e.g., 
wars,  famine  (to  which  v.  30,  "reproach  of  famine  among 
the  heathen,"  implies  the  allusion  here  is).  14.  bereave 
—so  the  Keri  or  Hebretv  Margin  reads,  to  correspond  to 
"bereave"  in  v.  13;  but  "cause  to  fall"  or  "stumble,"  in 
the  Hebrew  text  or  Chetib,  being  the  more  dlfllcult  read- 
ing, is  the  one  least  likely  to  come  from  a  corrector;  also, 
it  forms  a  good  transition  to  the  next  subject,  viz.,  the 
moral  cause  of  the  people's  calamities,  viz.,  t\\Q\r  falls,  or 
stumblings  through  sin.  The  latter  ceasing,  the  former 
also  shall  cease.  So  the  same  expression  follows  in  v.  15, 
"Neither  shalt  thou  cause  thy  nations  to  fall  any  more." 
17.  removed  woman— (Leviticus  15.  19,  &c.)  18, 19.  The 
reason  for  their  removal  was  their  sin,  which  God's  holi- 
ness could  not  let  pass  unpunished;  Just  as  a  woman's 
legal  uncleanness  was  the  reason  for  her  being  separated 
from  the  congregatiou.  20.  profaned  my  holy  name, 
when  they  {the  lieathen)  said  to  tliem  (tlie  IsracliteT), 
Tliese,  &c.— The  Israelites  gave  a  handle  of  reproach  to 
the  heathen  against  God,  who  would  naturally  say.  These 
who  take  usury,  oppress,  commit  adultery,  &c.,  and  wlio, 
in  such  an  abject  plight,  are  "gone  forth"  as  exiles  "out 
of  his  land,"  are  specimens  of  what  Jehovah  can  or  will 
eflect,  for  His  people,  and  show  what  kind  of  a  God  this 
so-called  holy,  omnipotent,  covenant-keeping  God  muat 

609 


T7t6  Blesnngs  of  CJwisi's  Kingdom. 


EZEKIEL  XXXVII. 


The  Vieion  of  Dry  Bones  Revivified. 


be !  (Isaiah  52.  5 ;  Romans  2.  2i).    »!.  I  liad  pity  for  mine 
fcoly  name— i.  e.,  I  felt  pity  for  it;  God's  own  name,  so 
dlslionoured,  was  tiie  primary  object  of  His  pitying  con- 
cern ;  tlien  His  people,  secondarily,  tlirougli  His  concern 
for  it.    [Faikbaikn.]    aa.  not  .  .  .  for  yonr  sakes— i.  e., 
not  for  any  merit  in  you;  for,  on  the  contrary,  on  your 
part,  there  is  every  thing  to  call  down  continued  severity 
(cf.  Deuteronomy  9. 5, 6).    The  sole  and  sure  ground  of  hope 
was  God's  regard  to  "His  own  name,"  as  the  God  of  cove- 
nant grace  (Psalm  106.  45),  which  He  must  vindicate  from 
the  dishonour  brought  on    it   by  the  Jews,  before   the 
heathen.    33.  sanctify— vindicate  and  manifest  as  holy, 
In  opposition  to  the  heathen  reproaches  of  it  brought  on 
by  the  Jews'  sins  and  their  punishment  {note,  v.  20).    sanc- 
tified in  you— i.  e.,in  respect  of  you;  I  shall  be  regarded 
in  their  eyes  as  the  Holy  One,  and  righteous  in  my  deal- 
ings towards  you  (ch.  20. 41 ;  28. 22).    a*.  Fulfilled  primarily 
in  the  restoration  from  Babylon;  ultimately  to  be  so  in 
the  restoration  "from  all  countries."     25.  The  external 
restoration  must  be  preceded  by  an  internal  one.    The 
change  in  their  condition  must  not  be  superficial,  but 
must  be  based  on  a  radical  renewal  of  the  heart.    Then 
the  heathen,  understanding  from  the  regenerated  lives  of 
God's  people  how  holy  God  is,  would  perceive  Israel's 
past  troubles  to  have  been  only  the  necessary  vindications 
of  His  righteousness.    Thus  God's  name  Avould  be  "  sanc- 
tified" before  the  heathen,  and  God's  people  be  prepared 
for  outward  blessings,    sprinlcle  . . ,  water— phraseology 
taken  from  the  law;  viz.,  the  water  mixed  with  the  ashes 
of  a  heifer  sprinkled  with  a  hyssop  on  the  unclean  (Num- 
bers 19.9-18);  the  thing  signified  being  the  cleansing  blood 
of  Christ  sprinkled  on  the  conscience  and  heart  (Hebrews 
9. 13, 14;  10.  22;  cf.  Jeremiah  33.  8;  Ephesians  5.  26).    from 
all  your  idols— Literal  idolatry  has  ceased  among  the 
Jews  ever  since  the  captivity ;  so  far,  the  prophecy  has  been 
already  fulfilled ;  but "  cleansing  from  all  their  idols,"  e.  g., 
covetousness,  prejudices  against  Jesus  of  Nazareth,  is  yet 
future.    36.   new  heart— mind  and  will,    spirit — motive 
and  principle  of  action,    stony  lieart— uuimpressible  in 
tierious  things;  like  the  "stony  ground"  (Matthew  13.), 
unfit  for  receiving  the  good  seed  so  as  tp  bring  forth  fruit, 
lieart  of  flesH-not"  carnal"  in  opposition  to  "spiritual;" 
but  impressible  and  docile,  fit  for  receiving  the  good  seed. 
In  ch.  18. 31  they  are  commanded, "  Make  you  a  new  heart, 
and  a  new  spirit."    Here  God  says,  "A  new  heart  will  I 
give  you,  and  a  new  spirit  will  I  put  within  you,"    Thus 
the  responsibility  of  man,  and  the  sovereign  grace  of  God, 
are  shown  to  be  coexistent,    Man  cannot  make  himself  a 
new  heart  unless  God  gives  it  (Philippians  2. 12, 13),    37. 
my   Spirit--(Ch.  11,  19;    Jeremiah   32.  39.)     The   partial 
reformation  at  the  return  from  Babylon  (Ezra  10.  6,  &c. ; 
Nehemiah  8.,  9.)  was  an  earnest  of  the  full  renewal  here- 
after under  Messiah.    38.  ye  .  .  .  my  people  .  .  .  I  .  ,  . 
your  God— (Ch,  11.  20;  Jeremiah  30.  22.)     39.  save  .   .   . 
from  all  .  .  .  uncleannesses — The  province  of  Jesus,  ac- 
cording to  the  signification  of  His  name  (Matthew  1.  21), 
To  be  specially  exercised  in  behalf  of  the  Jews  in  the 
latterdays  (Romans  11. 26).  call  for  ,  .  .  com— as  a  master 
"calls  for"  a  servant;  all  the  powers  and  productions  of 
nature  are  the  servants  of  Jehovah  (Psalm  105.16;  Mat- 
thew 8.  8,  9).    Cf.  as  to  the  subordination  of  all  the  inter- 
mediate agents  to  the  Great  First  Cause,  who  will  give 
"  corn"  and  all  good  things  to  His  people,  Hosea  2.  21,  22; 
Zechariah  8. 12,    30.  no  more  reproach  of  famine  antong 
the  heathen— to  which  their  taunt  (v.  13),  "Thou  land  de- 
vourest  up  men,"  in  part  referred.    31.  remeniher  your 
.  .  .  evil  ^vays- with  shame  and  loathing.    The  unex- 
pected grace  and  love  of  God,  manifested  in  Christ  to 
Israel,  shall  melt  the  people  into  true  repentance,  which 
mere  legal  fear  could  not  (ch.  16. 61, 63 ;  Psalm  130. 4 ;  Zecha- 
riah 12.  10;  cf.  Jeremiah  33.  8,  9).    35.  they  shall  say— The 
heathen,  who  once  made  Israel's  desolation  a  ground  of 
reproach  against  the  name  of  Jehovah  Himself  (v.  20,  21); 
but  now  He  so  vindicates  its  sanctity  (v.  22,  23)  that  these 
same  heathen  are  constrained  to  acknowledge  Israel's 
more  than  renewed  blessedness  to  be  God's  own  work, 
and  a  ground  for  glorifying  His  name  (u,  36).    Eden— as 
Tyre  (the  type  of  the  world-powers  in  general:  so  Assyria, 
610 


a  cedar  "  in  t?ie  garden  of  Ood,  Eden,"  ch.  31,  8,  9),  in  origi- 
nal advantages,  had  been  compared  to  "  Eden,  the  garden 
of  God"(ch.  28. 13),  from  which  she  had  fallen  irrecoverably; 
so  Israel,  once  desolate,  is  to  be  as  "  the  garden  of  Eden") 
(Isaiah  51.  3),  and  is  to  be  so  unchangeably.  36.  Lord  .  .  . 
spoken  ...  do  it— (Numbers  23. 19.)  37.  I  wiU  yet  for 
this  he  inquired  of— so  as  to  grant  it.  On  former  occa- 
sions He  had  refused  to  be  inquired  of  by  Israel,  be- 
cause the  inquirers  were  not  in  a  fit  condition  of  mind  to 
receive  a  blessing  (ch.  14. 3;  20.  3).  But  hereafter,  as  in  the 
restoration  from  Babylon  (Nehemiah  8.,  9. ;  Daniel  9.  3-20, 
21,  23),  God  will  prepare  His  people's  hearts  (v.  26)  to  pray 
ariglit  for  the  blessings  whicli  He  is  about  to  give  (Psalm 
102.  13-17,  20;  Zechariah  12.  10-14;  13.  1).  like  a  flock— re- 
suming the  image  (ch.  34.  23,  31).  38.  As  the  holy  flock — 
the  great  flock  of  choice  animals  for  sacrifice,  brought  up 
to  Jerusalem  at  the  three  great  yearly  festivals,  the  pass- 
over,  pentecost,  and  feast  of  the  tabernacles. 

CHAPTER   XXXVII. 

Ver.  1-28.  The  Vision  of  Dry  Bones  revivified,  sym- 
bolizing Israel's  Death  and  Resurrection.  Three 
stages  in  Israel's  revival  present  themselves  to  the 
prophet's  eye.  1.  The  new  awakening  of  the  people,  the 
resurrection  of  the  dead  (ch.  37. 1-14),  2.  The  reunion  of 
the  formerly  hostile  members  of  the  community,  whose 
contentions  had  afiected  the  whole  (ch.  37. 16-28).  3.  The 
community  thus  restored  is  strong  enough  to  withstand 
the  assault  of  Gog,  &c,  (chs,  38.,  39).  [Ewald.]  1.  carried 
...  in  the  Spirit— The  matters  transacted,  therefore,  were 
not  literal,  but  in  vision,  the  valley — probably  that  by 
the  Chebar  (ch.  3.  22);  the  valley  represents  Mesopotamia, 
the  scene  of  Israel's  sojourn  in  her  state  of  national  dead- 
ness.  3.  dry— bleached  by  long  exposure  to  the  atmos- 
phere. 3.  can  these  bones  live?  .  ,  .  thou  kno-west — 
implying  that,  humanly  speaking,  they  could  not;  but 
faitli  leaves  the  question  of  possibility  to  rest  with  God, 
with  whom  nothing  is  impossible  (Deuteronomy  32.  39). 
An  image  of  Christian  faith  which  believes  in  the  coming 
general  resurrection  of  the  dead,  lu  spite  of  all  appear- 
ances against  it,  because  God  has  said  it  (John  5.  21; 
Romans  4. 17 ;  2  Corinthians  1. 9).  4.  Prophesy— Proclaim 
God's  quickening  word  to  them.  On  account  of  this  in- 
nate power  of  the  Divine  word  to  effect  its  end,  prophets 
are  said  to  do  tliat  which  t\\ey  prophesy  as  about  to  be  done 
(Jeremiah  1.  10).  5.  I  .  ,  ,  cause  breath  to  enter  into 
you— so  Isaiah  26.  19,  containing  the  same  vision,  refers 
primarily  to  Israel's  restoration.  Cf.  as  to  God's  renova- 
tion of  the  earth  and  all  its  creatures  hereafter  by  His 
breath,  Psalm  104.  30.    ye  shall  live — come  to  life  again. 

6.  ye  shall  know  that  I  am  the  liord — by  the  actual 
proof  of  my  divinity  which  I  will  give  in  reviving  Israel. 

7.  noise — of  the  bones  when  coming  in  mutual  collision. 
Perhaps  referring  to  the  decree  of  Cyrus,  or  the  noise  of 
the  Jews'  exultation  at  their  deliverance  and  return. 
bones  came  together — lit.,  "j/e  bones  came  together;"  as 
in  Jeremiah  49.  11  {Hebrew),  "ye  widows  of  thine  shall 
trust  in  me,"  The  second  person  puts  the  scene  vividly 
before  one's  eyes,  for  the  whole  resurrection-scene  is  a 
prophecy  in  action  to  render  more  palpably  to  the  people 
the  prophecy  in  word  (v.  21),  8.  So  far,  they  were  only 
cohering  in  order  as  unsightly  skeletons.  The  next  step, 
that  of  covering  them  successively  with  sinews,  skin,  and 
flesh,  gives  them  beauty;  but  still  "no  breath"  of  life  in 
them.  This  may  imply  that  Israel  hereafter,  as  at  the 
restoration  from  Babylon  was  the  case  in  part,  siiall  re- 
turn to  Judea  unconverted  at  first  (Zechariah  13.  8,  9). 
Spiritually:  a  man  may  assume  all  the  semblances  of 
spiritual  life,  yet  have  none,  and  so  be  dead  before  God. 
9.  Avind— rather,  the  spirit  of  life  or  life-breath  (Margin), 
For  it  is  distinct  from  "the  four  winds"  from  whicli  it  ia 
summoned,  from  the  four  -winds — implying  tliat  Israel 
is  to  be  gathered  from  the  four  quarters  of  the  earth 
(Isaiah  43.  5,  6;  Jeremiah  31.  8),  even  as  they  were  "scat- 
tered into  all  the  winds"  (ch.  5. 10;  12. 14;  17.  21 ;  cf.  Reve- 
lation 7. 1,  4),  10.  Such  honour  God  gives  to  the  Divine 
word,  even  in  the  mouth  of  a  man.  How  much  more  wheu 


The  Union  of  Israel  and  Judah. 


EZEKIEL  XXXVIII. 


The  Army  and  Malice  of  Gog. 


In  the  mouth  of  the  Son  of  God !  (John  5.  25-29).    Though 
this  chapter  does  not  direc^/^r  prove  the  resurrection  of  the 
dead,  it  does  so  indirectly  ;  for  it  takes  for  granted  the  fu- 
ture fact  as  one  recognized  by  believing  Jews,  and  so 
made  the  Image  of  their  national  restoration  (so  Isaiah 
25.  8;  26.  19;  Daniel  12.  2;  Hosea  6.  2;  13.  14;  cf.  Note,  v.  12). 
11.  Our  bones  are  dried— (Psalm  141.  7),  explained  by 
"our  hope  is  lost"  (Isaiali  49. 14);  our  national  state  is  as 
hopeless  of  resuscitation,  as  marrowless  bones  are  of  re- 
anlmation.    cut  off  for  our  parts — i.  e.,  so  far  as  we  are 
concerned.    There  is  nothing  in  us  to  give  hope,  like  a 
withered  branch  "  cut  off'''  from  a  tree,  or  a  limb  from  the 
body.    12.  my  people— in  antithesis  to  "  for  our  parts"  (r. 
11).    The  hope  that  Is  utterly  gone,  if  looking  at  themselves. 
Is  sure  for  them  in  God,  because  He  regards  them  as  His 
people.    Their  covenant-relation  to  God  ensures  His  not 
letting  death  permanently  reign  over  them.  Christ  makes 
the   same   principle   the    ground   on    which  the  literal 
resurrection  rests.    God  had  said,  "  I  am  the  God  of  Abra- 
ham," Ac;  God,  by  taking  the  patriarchs  as  His,  under- 
took to  do  for  them  all  that  Omnipotence  can  perform: 
He,  being  the  ever-living  God,  is  necessarily  the  God  of, 
■  not  dead,  but  living  persons,  t.  e.,  of  those  whose  bodies 
His  covenant  love  binds  him  to  raise  again.    He  can— 
and  because  He  can,— He  will,— He  must.    [Faibbaibn.] 
He  calls  them  "my  people"  when  receiving  them  into  fa- 
vour; but  "<%  people,"  in  addressing  His  servant,  as  if  He 
would  put  them  away  from  him  (ch.  13. 17;  33.  2;  Exodus 
32.  7).    out  ot  your  graves — out  of  your  politically-dead 
state,  primarily  in  Babylon,  Anally  hereafter  in  all  lands 
(cf.  ch.  6.  8;  Hosea  13. 14).    The  Jews  regarded  the  lands  of 
their  captivity  and  dispersion  as  their  "graves;"  their 
restoration  was  to  be  as  "life  from  the  dead"  (Romans 
11. 15).    Before,  the  bones  were  in  the  open  plain  (v.  1,  2) ; 
now,  in  the  graves,  t.  e.,  some  of  the  Jews  were  in  the 
graves  of  actual  captivity,  others  at  large  but  dispersed. 
Botli  alike  were  nationally  dead.    16.  stick— alluding  to 
Numbers  17.2,  the  tribal  rod.    The  union  of  the  two  rods 
was  a  prophecy  in  action  of  the  brotherly  union  which  is 
to  reunite  the  ten  tribes  and  Judah.    As  their  severance 
under  Jeroboam  was  frauglit  with  the  greatest  evil  to  the 
covenant  people,  so  the  first  result  of  both  being  joined 
by  the  spirit  of  life  to  God  is,  they  become  joined  to  one 
another  under  the  one  covenant  King,  Messiah-David. 
Judali,  aud  .  .  .  cliildren  of  Israel  liis  companions — 
t.  <?.,  Judah,  and,  besides  Benjamin  and  Levi,  those  who 
had  joined  themselves  to  him  of  Ephraim,  Manasseh, 
Simeon,  Asher,  Zebulun,  Issachar,  as  having  the  temple 
and  lawful  priesthood  in  his  borders  (2  Chronicles*  11. 12, 
13,  IG;  15.  9;  30.  11, 18).    The  latter  became  Identified  with 
Judah  after  the  carrying  away  of  the  ten  tribes,  and  re- 
turned with  Judah  from  Babylon,  and  so  shall  be  asso- 
ciated witli  that  tribe  at  the  future  restoration.     For 
Joseph,  the  stick  of  Ephraim— JSphraim's  posterity  took 
the  load,  not  only  of  the  other  descendants  of  Joseph  (cf. 
V.  19),  but  of  the  ten  tribes  of  Israel.    For  400  years,  during 
the  period  of  the  judges,  with  Manasseh  and  Benjamin, 
Its  dependent  tribes,  it  had  formerly  taken  the   lead: 
Shiloli  was  its  religious  capital ;  Shechem,  its  civil  capital. 
God  had  transferred  the  birth-right  from  Reuben,  for  dis- 
honouring his  father's  bed,  to  Joseph,  whose  representa- 
tive, Eplnaim,  though  the  yovinger,  was  made  (Genesis 
48.  19;  1  Chronicles  5.  1).    From  its  pre-eminence  "Israel" 
is  attached  to  It  as  "companions."    The  "all"  in  this  case, 
not  in  that  of  Judah,  which  has  only  attached  as  "com- 
panions" "  the  cliildren  of  Israel"  (i.  e.,  some  of  them,  viz., 
those  who  followed  the  fortunes  of  Judah),  implies  that 
the  bulk  of  the  ten  tribes  did  not  return  at  the  restoration 
from    Babylon,  but   is   distinct  from   Judah,  until   the 
coming  union  with  it  at  the  restoration.    18.  God  does 
not  explain  the  symbolical  prophecy,  until  the  Jews  have 
been  stimulated  by  the  type  to  consult  the  prophet.    19. 
The  union  eflfected  at  the  restoration  from  Babylon  em- 
braced but  comparatively  few  of  Israel ;  a  future  com- 
plete fulfilment  must  therefore  be  looked  for.    stick  of 
Joseph  ...  In  the  hand  of  Ephraim— Ephraim,  of  the 
descendants  of  Joseph,  had  exercised  the  rule  among  the 
tMi  tribes:  that  rule,  symbollEed  by  the  "stick,"  was  now 


to  be  withdrawn  from  him,  and  to  be  made  one  with  the 
other,  Judah's  rule,  in  God's  hand,  them— the  "stick 
of  Joseph,"  would  strictly  require  "it:"  but  Ezekiel  ex- 
presses the  sense,  viz.,  the  ten  tribes  who  were  subject  to 
it.  ■»vith  him— i.  e.,  Judah;  or  "it,"  i.e.,  the  stick  of 
Judah.  32.  one  nation— (Isaiah  11.  13-  Jeremiah  3.18; 
Hosea  1.  11.)  one  king— not  Zerubbabel,  who  was  not  a 
king  either  in  fact  or  name,  and  who  ruled  over  but  a  few 
Jews,  and  that  only  for  a  few  years;  whereas  the  King 
here  reigns  for  ever.  Messiah  is  meant  (ch.  34.  23,  24). 
The  union  of  Judah  and  Israel  under  King  Messiah  sym- 
bolizes the  union  of  Jews  and  Gentiles  under  Him,  partly 
now,  perfectly  hereafter  (v.  24 ;  John  10. 16;.  23.  (Ch.  36. 
25).  out  of  .  .  .  their  dwelling-places— (Ch.  36.  28,  33.)  I 
will  remove  them  from  tlie  scene  of  their  idolatries  to 
dwell  in  their  own  land,  and  to  serve  idols  no  more.  24:, 
David— Messiah  (Notes,  ch.  34.  23,  21).  25.  For  ever— 
(Isaiah  60.  21 ;  Joel  3.  20 ;  Amos  9.  15.)  26.  covenant  of 
peace— better  than  the  old  legal  covenant,  because  an  un- 
changeable covenant  of  grace  (ch.  34.  25;  Isaiah  55.  3;  Jere- 
miah 32.  40).  I  vt'lll  place  them— sei  them  in  an  estab* 
lished  position ;  no  longer  unsettled  as  heretofore,  my 
sanctuary— the  temple  of  God  :  spiritual  in  the  heart  of 
all  true  followers  of  Messiah  (2  Corinthians  6. 16) ;  and,  in 
some  literal  sense,  in  the  restored  Israel  (chs.  40.-44).  27. 
My  tahernacle  .  .  .  -*vltlx  them— as  foretold  (Genesis  9. 
27);  John  1.  14,  "The  Word  .  .  ,  dwelt  among  us"  (lit., 
tabernacled);  first,  in  humiliation;  hereafter,  in  mani- 
fested glory  (Revelation  21.  3).  28.  (Ch.  36.  23.)  sanc- 
tify Isi-oel— set  it  apart  as  holy  unto  myself  and  in- 
violable (Exodus  19.  5,  6). 

CHAPTER    XXXVIII. 

Ver.  1-23.  The  Assault  of  Gog,  and  God's  Judgment 
ox  HIM.  The  objections  to  a  literal  Interpretation  of  the 
prophecy  are— 1.  The  ideal  nature  of  the  name  Gog,  which 
is  the  root  of  Magog,  the  only  kindred  name  found  in 
Scripture  or  history.  2.  The  nations  congregated  are  se- 
lected from  places  most  distant  from  Israel,  and  from  one 
another,  and  therefore  most  unlikely  to  act  in  concert, 
Persians  and  Libyans,  &c.  3.  The  whole  spoil  of  Israel 
could  not  have  given  a  handful  to  a  tithe  of  their  num- 
ber, or  maintained  the  myriads  of  invaders  a  single  day 
(ch.  38.  12,  13).  4.  The  wood  of  their  invaders'  weapons 
was  to  serve  for  fuel  to  Israel  for  seven  years!  And  all 
Israel  were  to  take  seven  months  in  burying  the  dead! 
Supposing  a  million  of  Israelites  to  bury  each  two  corpses 
a  day,  the  aggregate  buried  in  the  180  working  days  of 
the  seven  months  would  be  360  millions  of  corpses !  Then 
the  pestilential  vapours  from  such  masses  of  victims 
before  they  were  all  buried !  What  Israelite  could  live  in 
such  an  atmosphere?  5.  The  scene  of  the  Lord's  contro- 
versy here  is  difTerent  from  that  in  Isaiah  34.  6,  Edom, 
which  creates  a  discrepancy.  [But  probably  a  different 
judgment  is  alluded  to.]  6.  The  gross  carnality  of  the  rep- 
resentation of  God's  dealings  with  His  adversaries  is  in- 
consistent with  Messianic  times;  it  therefore  requires  a 
non-literal  interpretation.  The  prophetical  delineations 
of  the  Divine  principles  of  government  are  thrown  into 
the  familiar  forms  of  Old  Testament  relations.  The  final 
triumph  of  Messiah's  truth  over  the  most  distant  and 
barbarous  nations  is  represented  as  a  literal  conflict  on  a 
gigantic  scale,  Israel  being  the  battle-field,  ending  in  the 
complete  triumph  of  Israel's  anointed  King,  the  Saviour 
of  the  world.  It  is  a  prophetical  parable.  [Fairbaibn.] 
However,  tliough  the  details  are  not  literal,  the  distinc- 
tiveness in  this  picture,  characterizing  also  parallel  de- 
scriptions in  writers  less  ideally  picturesque  than  Eze- 
kiel, gives  probal)llity  to  a  more  definite  and  generally 
literal  Interpretation.  The  awful  desolations  caused  in 
Judea  by  Antiochus  Epiphanes,  of  Syria  (1  Maccabees; 
and  PounrvRY,  quoted  by  Jerome  on  Ezekiel),  his  defile- 
ment of  Jehovah's  temple  by  sacriflcingswlneand  sprink- 
ling the  altar  with  the  broth,  and  setting  up  the  altar  of 
Jupiter  Olyrflplus,  seem  to  be  an  earnest  of  tlie  final  deso- 
lations to  bo  caused  by  Antichrist  in  Israel,  previous  to 
His  overthrow  by  the  Lord  Himself,  coming  to  reiga  (cf. 

611 


Ood^s  Jvdgment  against  Gog. 


EZEKIEL  XXXIX. 


Further  Prophecy  against  him. 


Daniel  8.  10-26;  11.  21-45;  12.  1;  Zechariah  13.  9;  14.  2,  3). 
Grotixts  explains  Gog  as  a  name  taken  from  Gyges,  king 
of  Lydla;  and  Magog  as  Syria,  In  which  was  a  city  called 
Magog  (PiiiNY  5. 28).  What  Ezekiel  stated  more  generally, 
Revelation  20.  7-9  states  more  definitely  as  to  the  Anti- 
christian  confederacy  which  is  to  assail  the  beloved  city. 
3.  Gog— the  prince  of  the  land  of  Magog.  The  title  was 
probably  a  common  one  of  the  kings  of  the  country,  as 
"Pharaoh"  in  Egypt.  Chakan  was  the  name  given  by 
the  Northern  Asiatics  to  their  king,  and  is  still  a  title 
of  the  Turkish  sultan :  "  Gog"  may  be  a  contraction  of 
this.  In  Ezekiel's  time  a  horde  of  Northern  Asiatics, 
termed  by  the  Greeks  "Scythians,"  and  probably  includ- 
ing the  Moschi  and  Tibareni,  near  the  Caucasus,  here 
("Meshech  . . .  Tubal")  undertook  an  expedition  against 
Egypt  (Hekodotus,  1.  103-106).  These  names  might  be 
adopted  by  Ezekiel  from  the  historical  fact  familiar  to 
men  at  the  time,  as  ideal  titles  for  the  great  last  Anti- 
christian  confederacy.  Magog— (Genesis  10.  2;  1  Chroni- 
cles.) The  name  of  a  land  belonging  to  Japhet's  posterity. 
Maha,  in  Sanscrit,  means  "  land."  Gog  is  the  ideal  polit- 
ical head  of  the  region.  In  Revelation  20. 8,  Gog  and  Ma- 
gog are  two  peoples.  tJie  chief  pH nee— rather,  "prince 
of  Bosh,"  or  "Mhos"  [LXX.].  The  Scythian  Tauri  in  the 
Crimea  were  so  called.  The  Araxes  also  was  called 
Hhos.  The  modern  Russians  may  have  hence  assumed 
their  name,  as  Moscow  and  Tobolsk  from  Meshech  and 
Tubal,  though  their  proper  ancient  nam.e  was  Slavi,  or 
Wends.  Hengstenberg  supports  English  Version,  as 
"Rosh"  is  not  found  in  the  Bible.  "Magog  was  Gog's 
original  kingdom,  though  he  acquired  also  Meshech  and 
Tubal,  so  as  to  be  called  their  chief  prince."  3.  His  high- 
sounding  titles  are  repeated  to  imply  the  haughty  self- 
confidence  of  the  invader  as  if  invincible.  4.  tui-n  tliee 
bacls— as  a  refractory  wild  beast,  which  thinks  to  take  its 
own  way,  but  is  bent  by  a  superior  power  to  turn  on  a 
course  which  must  end  in  its  destruction.  Satan  shall  be, 
by  overruling  Providence,  permitted  to  deceive  them  to 
their  ruin  (Revelation  20. 7, 8).  liooks  into  thy  jaws— (Ch. 
29.  4;  2  Kings  19.28.)  5.  Persia  .  .  .  Libya  —  Expressly 
specified  by  Appian  as  supplying  the  ranks  of  Anti- 
ochus'  army.  6.  Gomer— the  Celtic  Cimmerians  of  Crim- 
Tartary.  Togarmah. — The  Armenians  of  the  Caucasus, 
south  of  Iberia.  7.  Irony.  Prepare  thee  and  all  thine  with 
all  needful  accoutrements  for  war — that  ye  may  perish  to- 
gether, be  ...  a  guard  unto  tltem — i.  e.,  if  thou  canst.  8. 
tliou  Shalt  be  visited— in  wrath,  by  God  (Isaiah  29.  6). 
Probably  there  is  allusion  to  Isaiah  24. 21, 22,  "  The  host  of 
the  high  ones  .  .  .  shall  be  gathered  ...  as  prisoners  ...  in 
the  pit, . . .  and  after  many  days  shall  they  be  visited."  I 
therefore  prefer  English  Version  to  Grotius'  rendering, 
"Thou  Shalt  get  the  command"  of  the  expedition.  The 
"  after  many  days"  is  defined  by  "  in  the  latter  years," 
»'.  e.,  in  the  times  just  before  the  coming  of  Messiah,  viz., 
under  Antiochus,  before  His  first  coming;  under  Anti- 
christ, before  His  second  coming,  the  mountains  of 
Israel  .  ..  always  w^aste— i.  e.,  waste  during  the  long 
period  of  the  captivity,  the  earnest  of  the  much  longer 
period  of  Judea's  present  desolation  (to  which  the  lan- 
guage "always  waste"  more  fully  applies).  This  marks 
the  impious  atrocity  of  the  act,  to  assail  God's  people,  who 
had  only  begun  to  recover  from  their  protracted  calami- 
ties, but  it  is  brought . . .  and  they  shall  dwell— rather, 
"And  they  (the  Israelites)  were  brought . . .  dwelt  safely." 
[Fairbairn.]  English  Version  means,  "Against  Israel, 
which  has  been  waste,  but  which  (i.  e.,  wlaose  people)  is 
now  (at  the  time  of  the  invasion)  brought  forth  out  of  the 
nations  where  they  were  dispersed,  and  shall  be  found  by 
the  invader  dwelling  securely,  so  as  to  seem  an  easy  prey 
to  him."  9.  cloud . .  .  cover  the  land— witli  the  multi- 
tude of  thy  forces.  10.  an  evil  thought— as  to  attacking 
God's  people  in  their  defenceless  state.  H.  dwell  safely 
— i.  e.,  securely,  without  fear  of  danger  (cf.  Esther  9. 19). 
Antiochus,  the  type  of  Antichrist,  took  Jerusalem  without 
a  blow.  13.  midst  of  the  land— 2i^,  the  navel  of  the  land 
(Ju-iges  9.  87,  Margin).  So,  in  ch.  5.  5,  Israel  is  said  to 
be  set  "in  the  midst  of  the  nations;"  not  physically,  but 
morally,  a  central  position  for  being  a  blessing  to  the 
612 


world :  so  (as  the  favoured  or  "beloved  city,"  Revelation 
20.  9)  an  object  of  envy.  Grotius  translates,  "In  the 
height  of  the  land"  (so  v.  8),  "the  mountains  of  Israel," 
Israel  being  morally  elevated  above  the  rest  of  the  world. 
13.  Sheba,  &c.  — These  mercantile  peoples,  though  not 
taking  an  active  part  against  the  cause  of  God,  are  well 
pleased  to  see  others  do  it.  Worldliness  makes  them 
ready  to  deal  in  the  ill-gotten  spoil  of  the  invaders  of  God's 
people.  Gain  is  before  godliness  with  them  (1  Maccabees 
3.41).  young  lions  — daring  princes  and  leaders.  14. 
Shalt  thou  not  know^  It?— to  thy  cost,  being  visited  with 
punishment,  whilst  Israel  dwells  safely.  16. 1-%vill  bring 
tliee  against  my  land,  that  the  heathen  may  know  me 
—so  in  Exodus  9. 16,  God  tells  Pharaoh,  "  For  this  cause 
have  I  raised  thee  up,  for  to  show  in  thee  my  power;  and 
that  my  name  may  be  declared  throughout  all  the  earth." 
17.  thou  he  of  whom  I  have  spoken  in  old  time — Gog, 
<tc.,  are  here  Identified  with  the  enemies  spoken  of  in 
other  prophecies  (Numbers  21. 17-24 ;  Isaiah  27. 1 ;  cf.  Isaiah 
26.  20,  21 ;  Jeremiah  30.  23,  24 ;  Joel  3. 1 ;  Micah  5.  5, 6 ;  Isaiah 
14. 12-14;  59. 19).  God  is  represented  as  addressing  Gog  at 
the  time  of  his  assault;  therefore,  the  "old  time"  is  the 
time  long  prior,  when  Ezekiel  uttered  these  prophecies; 
so,  he  also,  as  well  as  Daniel  (11.),  and  Zechariah  (14.),  are 
included  among  "the  prophets  of  Israel"  here,  many 
years  —  ago.  18.  fury  shall  come  up  in  my  face  —  lit., 
nose;  in  Hebrew,  the  idiomatic  expression  for  anger,  as 
men  in  anger  breathe  strongly  through  the  nostrils.  An- 
thropopathy :  God  stooping  to  human  modes  of  thought 
(Psalm  18. 8).  19.  great  shaking— an  earthquake :  physical 
agitations  after  accompanying  social  and  moral  revolu- 
tions. Foretold  also  in  Joel  3. 16;  cf.  Haggai  2.  6,  7;  Mat- 
thew 24.  7,  29;  Revelation  16. 18.  30.  flshes— disturbed  by 
the  fleets  which  I  will  bring,  fow^ls,  &c.— frightened  at  the 
sight  of  so  many  men :  an  ideal  picture,  mountains— i.  e., 
the  fortresses  on  tlie  mountains,  steep  places — lit.,"  stairs" 
(Song  of  Solomon  2. 14);  steep  terraces  for  vines  on  the 
sides  of  hills,  to  prevent  the  earth  being  washed  down  by 
tlie  rains,  every -wall— of  towns.  31.  every  man's  s'^vord 
.  .  .  against  his  brother— I  will  destroy  them  partly  by 
my  people's  sword,  partly  by  their  swords  being  turned 
against  one  another  (cf.  2  Chronicles  20.  23).  33.  plead— a 
forensic  term ;  because  God  in  His  inflictions  acts  on  the 
principles  of  His  own  immutable  justice,  not  by  arbitrarjr 
impulse  (Isaiah  66.  16;  Jeremiah  25.  81).  blood  .  .  .  hail- 
stones .  .  .  fire  —  (Revelation  8.7;  16.21.)  Tlie  imagery  is 
taken  from  the  destruction  of  Sodom  and  the  plagues  of 
Egypt  (cf.  Psalm  11.  6).  Antiochus  died  by  "  pestilence"  (2 
MaccaJaees  9.  5). 

CHAPTER    XXXIX. 

Ver.  1-29.  Continuation  of  the  Prophecy  against 
Gog.  1.  Repeated  from  ch.  38.  3,  to  impress  the  prophecy 
more  on  tlie  mind.  3.  leave  but  the  sixth  part  of  thee — 
Margin,  "strike  tliee  with  six  plagues"  (viz.,  pestilence, 
blood,  overflowing  rain,  hailstones,  fire,  brimstone,  ch. 
3S.  22);  or,  "  draw  thee  back  with  an  hook  of  six  teeth"  (ch. 
38.  4),  the  six  teeth  being  those  six  plagues.  Rather,  "  lead 
thee  about"  [Ludovicus  de  Dieu  and  LXX.],  as  Anti- 
ochus was  led  (to  his  ruin)  to  leave  Egypt  for  an  expedi- 
tion against  Palestine;  so  shall  the  last  great  enemy  of 
God  be.  north  parts — from  the  extreme  north.  [Fair- 
bairn.] 3.  bo'w— in  which  tlie  Scythians  were  most  ex- 
pert. 4,  5.  (Cf.  V.  17-20.)  upon  the  mountains  of  Israel— 
the  scene  of  Israel's  preservation  shall  be  that  of  the  un- 
godly foe's  destruction.  6.  carelessly— in  self-confident 
security,  the  isles — those  dwelling  in  maritime  regions, 
wlio  had  helped  Gog  with  fleets  and  troops,  shall  be  visited 
with  tlie  fire  of  God's  wrath  in  their  own  lands.  7.  not 
let  them  pollute  my  holy  name — by  their  sins  bringing 
down  judgments  which  made  the  heathen  think  that  I 
was  unable  or  unwilling  to  save  my  people.  8.  it  is  come 
.  .  .  it  is  done  — the  prediction  of  the  salvation  of  my 
people,  and  the  ruin  of  their  enemy,  is  come  to  pass— is 
done:  expressing  that  the  event  foretold  is  as  certain  as 
if  it  were  already  accomplished.  9, 10.  The  burning  of 
the  foe's  weapons  implies  that  nothing  belonging  to  them 


The  Feast  of  the  Fowls. 


EZEKIEL  XL. 


A  Piciure  0/  the  Restored  Temple 


Bhould  be  left  to  pollute  the  land.  The  seven  years  (seven 
being  the  sacred  number)  spent  on  this  work,  implies  the 
completeness  of  tlie  cleansing,  and  the  people's  zeal  for 
purity.  How  diflferent  from  the  ancient  Israelites,  who 
left  not  merely  the  arms,  but  the  heathen  themselves,  to 
remain  among  them  [Fairbairn]  (Judges  1.27,  28;  2.  2, 
8;  Psalm  106.  34-36).  The  desolation  by  Antiochus  began 
In  the  one  hundred  and  forty-flrst  year  of  the  Seleucidae. 
From  this  date  to  148,  a  period  of  six  years  and  four  months 
("2300  days,"  Daniel  8. 14),  when  the  temple  worship  was 
restored  (1  Maccabees  4.  52),  God  vouchsafed  many  tri- 
umphs to  His  people;  from  this  time  to  the  death  of  An- 
tiochus, early  in  149,  a  period  of  seven  months,  the  Jews 
had  rest  from  Antiochus,  and  purified  their  land,  and  on 
the  twenty-fifth  day  of  the  ninth  month  celebrated  the 
Enctenia,  or  feast  of  dedication  (Jolin  10.  22)  and  purifica- 
tion of  the  temple.  The  whole  period,  in  round  numbers, 
was  seven  years.  Mattathias  was  the  patriotic  Jewish 
leader,  and  liis  third  son,  Judas,  the  military  commander 
under  wliom  the  Syrian  generals  were  defeated.  He  re- 
took Jerusalem  and  purified  the  temple.  Simon  and  Jona- 
than, his  brothers,  succeeded  him:  the  independence  of 
the  Jews  was  secured,  and  the  crown  vested  in  the  Asmo- 
nean  family,  in  which  It  continued  till  Herod  the  Great. 
11.  place  ...  of  graves — Gog  only  found  a  grave  where 
he  had  expected  the  spoils  of  conquest,  valley— so  vast 
were  to  be  the  masses  that  nothing  but  a  deep  valley 
would  suffice  for  their  corpses,  tlie  passengers  on  tlie  east 
of  tlie  sea— those  travelling  on  the  high  road,  east  of  the 
Dead  Sea,  from  Syria  to  Petra  and  Egypt.  The  publicity 
of  tlie  road  would  cause  many  to  observe  God's  judg- 
ments, as  the  stench  (as  English  Versioti  translates)  or  tlie 
multitude  of  graves  (as  Henderson  translates,  "it  shall 
stop  the  passengei-s")  would  arrest  the  attention  of  passers- 
by.  Their  grave  would  be  close  to  that  of  their  ancient 
prototypes,  Sodom  and  Gomorrah  in  the  Dead  Sea,  both 
alike  being  signal  instances  of  God's  judgments.  13.  I... 
glorified— in  destroying  the  foe  (ch.  28.  22).  14.  wltU  tlie 
passengers— the  men  employed  continually  in  the  burj'- 
ing  were  to  be  helped  by  those  happening  to  pass  by;  all 
were  to  combine,  after  tlie  end  of  seven  montlis  sliall 
they  search — to  see  If  the  work  was  complete.  [Munster.] 
15.  First  "  all  the  people  of  the  land"  engaged  in  the  bury- 
ing for  seven  montlis;  then  special  men  were  employed, 
at  the  end  of  the  seven  months,  to  search  for  any  still  left 
uiibuiied.  The  passers-by  helped  them  by  setting  up  a 
mark  near  any  such  bones.  In  order  to  keep  others  from 
being  defiled  by  casually  touching  them,  and  that  the 
buriers  might  come  and  remove  them.  Denoting  the 
minute  care  to  put  away  every  relic  of  heathen  pollution 
from  the  Holy  Land.  16.  A  city  In  the  neighbourhood  was 
to  receive  the  name  Hamonah  (multitude)  to  commemo- 
rate heoverthrowof  the  multitudes  of  the  foe.  [Hender- 
son ,  The  multitude  of  the  slain  shall  give  a  name  to  the 
city  0/  Jerusalem  after  the  land  shall  have  been  cleansed. 
[Grotius.]  Jerusalem  shall  be  famed  as  the  conqueror  of 
multitudes.  17.  (Revelation  19.  17.)  sacrifice— anciently 
worshippers  feasted  on  the  sacrifices.  The  birds  and  beasts 
of  prey  are  invited  to  the  sacrificial  feast  provided  by 
God  (cf.  Isaiah  18.  6;  34.  6;  Zephanlah  1.  7;  Mark  9.  49). 
Here  this  sacrifice  holds  only  a  subordinate  place  In  the 
picture,  and  so  Is  put  last.  Not  only  shall  their  bones 
lie  long  unburled,  but  they  shall  be  stripped  of  the  flesh 
by  beasts  and  birds  of  prey.  18.  rams  .  .  .  lambs  .  .  . 
goats— by  these  various  animal  victims  used  In  sacrifices 
afe  meant  various  ranks  of  men,  princes,  generals  and 
soldiers  (cf.  Isaiah  34.  6).  failings  of  Bashan- ungodly 
men  of  might  (Psalm  22.  12).  Bashan,  beyond  Jordan,  was 
lamed  for  its  fat  cattle.  Fat  implies  prosperity  which 
Often  makes  men  refractory  towards  God  (Deuteronomy 
S2.  14,  15).  ao.  my  table— the  field  of  battle  on  tlie  moun- 
tains of  Israel  (ch.  38.  8,  20).  chariots— t.  c,  charioteers. 
an.  So  the  house  of  Israel  shall  kno'tv  .  .  .  Lord— by 
my  interposition  for  tliem.  .So,  too,  the  heathen  shall  be 
led  to  fear  the  name  of  the  Lord  (Psalm  102. 15).  83.  hid 
. . .  my  face— (Deuteronomy  31. 17;  Isaiah  59.  2).  25.  bring 
again  the  captivity— restore  from  calamity  to  prosper- 
ity,   the  whole  house  of  Israel— so  "  all  Israel"  (Romans 


11.  26).  The  restorations  of  Israel  heretofore  have  been 
partial ;  there  must  be  one  yet  future  that  Is  to  be  univer- 
sal {Hosea  1.  11).  26.  After  that  they  have  borne  their 
shame— the  punishment  of  their  sin:  after  they  have  be- 
come sensible  of  their  guilt,  and  ashamed  of  It  (ch.  20.  43; 
36.  31).  27.  sanctified  in  them- vindicated  as  holy  In  my 
dealings  witli  tliem.  28.  The  Jews,  having  no  domin- 
ion, settled  country,  or  fixed  property  to  detain  them, 
may  return  at  any  time  without  difficulty  (cf.  Hosea  8.  4, 
5).  29.  poured  out  my  Spirit  upon  .  .  .  Israel— the  sure 
forerunner  of  their  conversion  (Joel  2.  28;  Zecharlah  12. 
10).  The  pouring  out  of  His  Spirit  Is  a  pledge  that  He  will 
hide  His  face  no  more  (2  Corinthians  1.22;  Epheslans  1. 
14;  Philipplans  1.  6). 

CHAPTER    XL. 

Ver.  1-19.  The  Remaining  Chaps.,  40.-48.,  give  an 
Ideal  Picture  of  the  Restored  Jewish  Temple.  The 
arrangements  as  to  the  land  and  the  temple  are.  In  many 
particulars,  different  from  those  subsisting  before  the 
captivity.  There  are  things  in  it  so  Improbable  physi- 
cally as  to  preclude  a  purely  literal  Interpretation.  The 
general  truth  seems  to  hold  good  that,  as  Israel  served  the 
nations  for  his  rejection  of  Messiah,  so  shall  they  serve 
him  in  the  person  of  Messiah,  when  he  shall  acknowledge 
Messiah  (Isaiah  60.  12;  Zecharlah  14. 17-19 ;  cf.  Psalm  72. 11). 
The  Ideal  temple  exhibits,  under  Old  Testament  forms, 
used  as  being  tliose  tlien  familiar  to  the  men  whom  Eze- 
klel,  a  priest  himself,  and  one  who  delighted  in  sacrificial 
images,  addresses,  not  the  precise  literal  outline,  but  the 
essential  character  of  the  worship  of  Messiah  as  It  shall 
be  when  He  sliall  exercise  sway  in  Jerusalem  among  His 
own  people,  the  Jews,  and  thence  to  the  ends  of  the  earth. 
The  very  fact  that  the  whole  is  a  vision  (v.  2),  not  an  oral 
face-to-face  communication  such  as  that  granted  to  Moswa 
(Numbers  12.  0-8),  implies  that  the  directions  are  not  to  be 
understood  so  precisely  literal  as  those  given  to  the  Jew- 
ish lawgiver.  The  description  involves  things  which, 
taken  literally,  almost  Involve  natural  Impossibilities. 
The  square  of  the  temple.  In  ch.  42.  20,  Is  six  times  as  large 
as  the  circuit  of  the  wall  enclosing  the  old  temple,  and 
larger  than  all  the  earthly  Jerusalem.  Ezeklel  gives 
three  and  a  half  miles  and  140  yards  to  his  temple  square. 
The  boundaries  of  the  ancient  city  were  about  two  and  a 
half  miles.  Again,  the  city  In  Ezeklel  has  an  area  between 
three  or  four  thousand  square  miles,  including  the  holy 
ground  set  apart  for  the  prince,  priests,  and  Levites.  This 
Is  nearly  as  large  as  the  whole  of  Judea  west  of  the  Jor- 
dan. As  Zlon  lay  in  the  centre  of  the  Ideal  city,  the  one- 
half  of  the  sacred  portion  extended  to  nearly  thirty  miles 
south  of  Jerusalem,  i.  e.,  covered  nearly  the  whole  south- 
ern territory,  which  reached  only  to  the  Dead  Sea  (ch.  47. 
19),  and  yet  five  tribes  were  to  have  their  Inheritance  on 
that  side  of  Jerusalem,  beyond  the  sacred  portion  (ch.  48. 
23-28).  Where  was  land  to  be  found  for  them  there?  A 
breadth  of  but  four  or  five  miles  apiece  would  be  left.  As 
the  boundaries  of  the  land  are  given  the  same  as  under 
Moses,  tliese  incongruities  cannot  be  explained  away  by 
supposing  physical  changes  about  to  be  effected  In  the 
land  such  as  will  meet  the  difficulties  of  the  purely  literal 
interpretation.  The  distribution  of  the  land  Is  In  equal 
portions  among  the  twelve  tribes,  without  respect  to  their 
relative  numbers,  and  the  parallel  sections  running  from 
east  to  west.  There  is  a  difflculty  also  In  the  supposed 
separate  existence  of  tlie  twelve  tribes,  such  separate 
trlbeshlps  no  longer  existing,  and  it  being  hard  to  Imag- 
ine how  they  could  be  restored  as  distinct  tribes,  mingled 
as  they  now  are.  So  the  stream  that  issued  from  the  east 
threshold  of  the  temple  and  flowed  Into  the  Dead  Sea  In 
the  rapidity  of  Its  Increase  and  the  quality  of  its  waters, 
is  unlike  anything  ever  known  In  Judea  or  elsewhere  iu 
the  world.  Lastly,  the  catholicity  of  the  Christian  dis- 
pensation, and  the  spirituality  of  Its  worship,  seem  iii- 
compatible  with  a  return  to  the  local  narrowness  and 
"  beggarly  elements"  of  the  Jewish  ritual  and  carnal  or- 
dinances, disannulled  "because  of  the  unprofitableness 
thereof"  [Fairbairn],  (Galatlans  4. 3,  9 ;  5.  I ;  Hebrews  ft 

613 


A  Picture  of  the  Bestored  Temple. 


EZEKIEL  XL. 


A  Description  of  the  Oules. 


10;  10. 18).  "A  temple  with  sacrifices  now  would  be  a  de- 
nial of  the  all-sufflciency  of  the  sacrifice  of  Christ.  He 
who  sacrificed  before  confessed  the  Messiah;  He  who 
should  sacrifice  now  would  solemnly  deny  him."  [Dou- 
glas.] These  diflSculties,  however,  may  be  all  seeming, 
not  real.  Faith  accepts  God's  word  as  it  is,  waits  for  tlie 
event,  sure  that  it  will  clear  up  all  such  difliculties.  Per- 
haps, as  some  think,  the  beau-ideal  of  a  sacred  common- 
wealth Is  given  according  to  the  then  existing  pattern  of 
temple-services,  which  would  be  the  imagery  most  famil- 
iar to  the  prophetand  his  hearers  at  the  time.  The  minute 
particularizing  of  details  is  in  accordance  with  Ezekiel's 
style,  even  in  describing  purely  ideal  scenes.  The  old  tem- 
ple embodied  in  visible  forms  and  rites  spiritual  truths 
aflfecting  the  people  even  when  absent  from  it.  So  this 
ideal  temple  is  made  in  the  absence  of  the  outward  tem- 
ple to  serve  by  description  the  same  purpose  of  symboli- 
cal instruction  as  the  old  literal  temple  did  by  forms  and 
acts.  As  in  the  beginning  God  promised  to  be  a  "  sanc- 
tuary" (ch.  11. 16)  to  the  captives  at  the  Chebar,  so  now  at 
the  close  is  promised  a  complete  restoration  and  realiza- 
tion of  the  theocratic  worship  and  polity  under  Messiah 
in  its  noblest  ideal  (cf.  Jeremiah  31,  38-40).  In  Revelation 
21.  22  "no  temple"  is  seen,  as  in  the  perfection  of  the  new 
dispensation  the  accidents  of  place  and  form  are  no  longer 
needed  to  realize  to  Christians  what  Ezekiel  imparts  to 
Jewish  minds  by  the  imagery  familiar  to  them.  In  Eze- 
kiel's temple  holiness  stretches  over  the  entire  temple,  so 
that  in  tjiis  there  is  no  longer  a  distinction  between  the 
different  parts,  as  in  the  old  temple:  parts  left  undeter- 
minate  in  the  latter  obtain  now  a  Divine  sanction,  so  that 
all  arbitrariness  is  excluded.  So  that  it  is  to  be  a  perfect 
manifestation  of  the  love  of  God  to  His  covenant  people 
(chs.  40.-43. 12) ;  and  from  it,  as  from  a  new  centre  of  relig- 
ious life,  there  gushes  forth  the  fulness  of  blessings  to 
them,  and  so  to  all  people  (ch.  47).  [Faikbairn  and  Hav- 
ERNiCK.]  The  temple  built  at  the  return  from  Babylon 
can  only  very  partially  have  realized  the  model  here 
given.  The  law  is  seemingly  opposed  to  the  gospel  (Mat- 
tliew  5. 21,  22,  27,  28,  33,  34).  It  is  not  really  so  (cf.  Matthew 
5. 17,  18 ;  Romans  3.  31 ;  Galatians  3.  21,  22).  It  is  true 
Clirist's  sacrifice  superseded  the  law  sacrifices  (Hebrews 
10.  12-18).  Israel's  province  may  hereafter  be  to  show  the 
essential  identity,  even  in  tlie  minute  details  of  tlie  tem- 
ple sacrifices,  between  the  law  and  gospel  (Romans  10.  8). 
The  ideal  of  the  theocratic  temple  will  then  first  be  real- 
ized. 1.  beginning  of  tUe  year — the  ecclesiastical  year, 
the  first  month  of  which  was  Nisan.  tlie  city  . . .  tlilther 
—Jerusalem,  the  centre  to  whicli  all  the  prophet's  thoughts 
tended,  3.  visions  of  God— Divinely-sent  visions,  very 
Ixigh  mountain— Moriali,  very  high,  as  compared  with  the 
plains  of  Babylon,  still  more  so  as  to  its  moral  elevation 
(ch.  17,22;  20.40),  l>y  wliich— Ezekiel  coming  from  the 
north  is  set  down  at  (as  the  Hebrew  for  "upon"  may  be 
translated)  Mount  Moriah,  and  sees  the  city-like  frame  of 
the  temple  stretching  southward.  In  v.  3,  "  God  brings  him 
thither,"  t.  e.,  close  up  to  it,  so  as  to  inspect  it  minutely  (cf. 
Revelation  21, 10),  In  this  closing  vision,  as  in  the  open- 
ing one  of  the  book,  the  Divine  hand  is  laid  on  tlie  pro- 
phet, and  he  is  borne  away  in  the  visions  of  God.  But  the 
scene  there  was  by  the  Chebar,  Jehovah  having  forsaken 
Jerusalem ;  now  it  is  the  mountain  of  God,  Jehovah  hav- 
ing returned  thither ;  there,  the  vision  was  calculated  to 
inspire  terror;  here,  hope  and  assurance,  3.  ntan — The 
Old  Testament  manifestations  of  heavenly  beings  as  men 
prepared  men's  minds  for  the  coming  incarnation,  brass 
—resplendent,  line— used  for  longer  measurements  (Zech- 
ariah  2. 1).  reed — used  in  measuring  houses  (Revelation 
21. 15).  It  marked  the  straightness  of  the  walls.  5.  Meas- 
ures were  mostly  taken  from  the  human  body.  The  greater 
cubit,  the  length  from  the  elbow  to  the  end  of  the  middle 
finger,  a  little  more  than  two  feet:  exceeding  the  ordinary 
cubit  (from  the  elbow  to  the  wrist) by  an  hand-breath, i.  e., 
twenty-one  inches  in  all.  Cf.  ch.  43. 13,  with  ch,  40,  5.  The 
2Mlm  was  the  full  breadth  of  the  hand,  three  and  a  half 
inches,  breadth  of  the  building— t,  e.,  the  boundary 
wall.  The  imperfections  in  the  old  temple's  boundary 
wall  were  to  have  no  place  here.  The  buildings  attached 
614 


to  it  had  been  sometimes  turned  to  common  uses ;  e.  g., 
Jeremiah  was  imprisoned  in  one  (Jeremiah  20.  2;  29.20), 
But  now  all  these  were  to  be  holy  to  the  Lord.  The  gates 
and  doorways  to  the  city  of  God  were  to  be  imprinted  in 
their  architecture  with  the  idea  of  the  exclusion  of  every- 
thing defiled  (Revelation  21. 27).  The  east  gate  was  to  be 
especially  sacred,  as  it  was  through  it  tlie  glory  of  God 
had  departed  (ch.  11. 23),  and  through  it  the  glory  was  to 
return  (ch.  43. 1,  2;  44.  2,  3).  6.  the  stairs — seven  in  num- 
ber (r.'  26).  threshold— the  sill.  [Faikbairn.]  othei 
threshold — FAIKBAIRN  considers  there  is  but  one  thres- 
hold, and  translates,  "even  the  one  threshold,  one  rod 
broad."  But  there  is  another  threshold  mentioned  In  v. 
7,  The  two  thresholds  here  sesm  to  be  the  upper  and  the 
lower.  7.  chamber— These  chambers  were  for  the  use  of 
the  Levites  who  watched  <at  tlie  temple  gates;  guard- 
chambers  (2  Kings  22. 4;  1  Chronicles  9.  26,  27);  also  for  de- 
positing utensils  and  musical  instruments  in.  9.  posts — 
projecting  column-faced  fronts  of  the  sides  of  the  doorway, 
opposite  to  one  another.  12.  space— rather,  "  the  bound- 
ary." 16.  narrow— latticed,  [Henderson,]  The  an- 
cients had  no  glass,  so  they  had  them  latticed,  narrow  in 
the  interior  of  the  walls,  and  widening  at  the  exterior. 
"Made  fast,"  or  " firmly  fixed  in  the  chambers,"  [Maxi- 
KEK.]  arches — rather,  "porches."  pavement.— tesselated 
mosaic  (Esther  1.6).  chambers — serving  as  lodgings  for 
the  priests  on  duty  in  the  temple,  and  as  receptacles  of 
the  tithes  of  salt,  wine  and  oil.  18.  The  higher  pavement 
was  level  with  the  entrance  of  the  gates,  the  lower  was  on 
either  side  of  the  raised  pavement  thus  formed.  Whereas 
Solomon's  temple  had  an  outer  court  open  to  alterations 
and  even  idolatrous  innovations  (2  Kings  23. 11,12;  1  Chron- 
icles 20. 5),  in  this  there  was  to  be  no  room  for  human  cor- 
ruptions. Its  compass  was  exactly  defined,  100  cubits ; 
and  the  fine  pavement  implied  it  was  to  be  trodden  only 
by  clean  feet  (cf.  Isaiah  35.8).  aO-37.  The  different  ap- 
proaches corresponded  in  plan.  In  the  case  of  these  two 
other  gates,  however,  no  mention  is  made  of  a  building 
with  thirty  chambers  such  as  was  found  on  the  east  side. 
Only  one  was  needed,  and  it  was  assigned  to  the  east  as 
being  the  sacred  quarter,  and  that  most  conveniently  sit- 
uated for  the  ofliciating  priests.  33.  and  toward  the  east 
—an  elliptical  expression  for  "  The  gate  of  the  Inner  court 
was  over  against  the  (outer)  gate  toward  the  north  (just 
as  the  inner  gate  was  over  against  the  outer  gate)  towai'd 
the  east."  38-37.  The  inner  court  and  its  gates,  accord- 
ing to  tltese  measures — viz.,  the  measures  of  the  outer 
gate.  The  figure  and  proportions  of  the  inner  answered 
to  the  outer,  30.  This  verse  is  omitted  in  LXX,,  the  Vat- 
ican MS,  and  others.  The  dimensions  kere  of  the  inner 
gate  do  not  correspond  to  the  outer,  though  v.  28  asserts 
that  they  do.  Havernick,  retaining  the  verse,  under- 
stands it  of  another  porch  looking  inwards  towards  the 
temple,  arches— the  porch.  [Fairbairn.]  The  columns 
on  which  the  arches  rest.  [Henderson.]  31.  eight  steps 
—the  outer  porch  had  only  seven  (v.  26).  37.  posts— LXX. 
and  Vulgate  read,  "  tlie  porch,"  which  answers  better  to  v.  31 
34.  "The  arches"  or  "porch."  [Maurer,]  38.  chambers 
.  ,  ,  entries— Zi/.,  a  chamber  and  its  door,  by  the  posts — 
i.  e.,  at  or  close  by  the  posts  or  colum,ns.  w^here  they  washed 
the  burnt  offering— this  does  not  apply  to  all  the  gates 
but  only  to  the  north  gate.  For  Leviticus  1.11  directs 
the  sacrifices  to  be  killed  north  of  the  altar;  and  ch.  8,5, 
calls  the  north  gate,  "the  gate  of  the  altar,"  And  r.  40 
particularly  mentions  the  north  gate.  43.  hooks— cooW/iflr 
apparatus  for  cooking  the  flesh  of  the  sacrifices  that  fell  to 
the  priests.  The  hooks  were  "fastened"  in  the  walls 
Avithin  the  apartment,  to  hang  tlie  meat  from,  so  as  to 
roast  it.  The  Hebrew  comes  from  a  root  "fixed"  or 
"  placed."  44.  the  chambers  of  the  singers — tioo  in  num- 
ber, as  proved  by  what  follows:  "and  their  prospect  {i.e., 
the  prospect  of  one)  was  toward  the  south,  (and)  one  to- 
ward the  north."  So  LXX.  46.  Zadok— lineally  de- 
scended from  Aaron;  he  had  the  high  priesthood  con- 
ferred on  him  by  Solomon,  who  had  set  aside  the  family 
of  Ithamar  because  of  the  part  which  Abiathar  had  taken 
in  the  rebellion  of  Adonijah  (1  Kings  1.7;  2.26,27).  4T. 
court  .  .  .  an  hundred  cubits  .  ,  .  four  square — not  to 


The  Chambers  of  the  Temple. 


EZEKIEL  XLI— XLIII. 


The  Chumlers  of  (he  Prif^ti. 


be  confounded  with  the  inner  court,  or  court  of  Israel, 
which  was  open  to  all  who  had  sacrifices  to  bring,  and 
went  round  the  three  sides  of  the  sacred  territory  100  cu- 
bits broad.  Tliis  court  was  100  cubits  square,  and  had  the 
altar  in  it,  in  front  of  the  temple.  It  was  the  court  of  the 
priests,  and  hence  is  connected  with  those  who  had  charge 
of  the  altar  and  the  music.  The  description  here  is  brief, 
as  the  tilings  connected  with  this  portion  were  from  the 
first  divinely  regulated.  48,  49.  These  two  verses  belong 
to  ch.  41.,  which  treats  of  the  temple  itself,  twenty  .  .  . 
eleven  cubits— in  Solomon's  temple  (1  Kings  6. 3) "  twenty 
.  .  .  ten  cubits."  The  breadth  perhaps  was  ten  and  a  half; 
1  Kings  6.3,  designates  the  number  by  the  lesser  next 
round  number,  "ten;"  Ezekiel  here,  by  the  larger  num- 
ber, "  eleven."  [Menochitjs.]  LXX.  read  "  twelve."  he 
brought  me  by  the  steps— they  were  ten  in  number 
[LXX.]. 

CHAPTER    XLI. 

Ver.  1-26.  The  Chambers  and  Ornaments  of  the  Tem- 
ple. 1.  tabernacle — as  in  the  measurement  of  the  outer 
porch  he  had  pointed  to  Solomon's  temple;  so  here  in  the 
edifice  itself,  he  points  to  the  old  tabernacle,  which  being 
eight  boards  in  breadth  (each  one  and  a  half  cubits  broad) 
would  make  in  all  twelve  cubits,  as  here.  Internally  it 
was  only  ten  cubits.  !J.  length  thereof-^u.,  of  the  holy 
place.  [Fairbairn.]  3.  In-ward— towards  the  most  holy 
place.  4.  thereof— of  the  holy  of  holies,  before  the  tem- 
ple—i.  e.,  before,  or  in  front  of  the  most  holy  place  (so  "  tem- 
ple" is  used  in  1  Kings  6. 3).  The  angel  went  in  and  meas- 
ured it,  whilst  Ezekiel  stood  in  front,  in  the  only  part  of 
the  temple  accessible  to  him.  The  dimensions  of  tlie  two 
apartments  are  the  same  as  in  Solomon's  temple,  since 
being  fixed  originally  by  God,  they  are  regarded  as  finally 
determined.  5.  side  chamber — the  singular  used  collect- 
ively for  the  plural.  These  chambers  were  appendages  at- 
tached to  the  outside  of  the  temple,  on  the  west,  north 
and  south ;  for  on  the  east  sidf,  the  principal  entrance, 
there  were  no  chambers.  The  narrowness  of  the  cham- 
bers was  in  order  that  the  beams  be  supported  without 
needing  pillars.  The  plan  is  similar  to  that  of  the  hall  at 
Koyunjlk,  a  large  central  hall,  called  the  oracle,  with 
smaller  rooms  built  round  it.  6.  might  .  .  .  hold,  but 
.  .  .  not  liold  in  .  .  .  'wall  of  the  house — 1  Kings  6.  6, 
tells  us  there  were  rests  made  In  the  walls  of  the  temple 
for  supports  to  the  side-chambers;  but  the  temple  walls 
did  not  thereby  become  part  of  this  side  building;  they 
stood  separate  from  it.  "They  entered,"  viz.,  the  beams 
of  the  chambers,  which  vrerc  three-storied,  and  thirty  in 
consecutive  order,  entered  into  the  wall,  t.  e.,  were  made 
to  lean  on  rests  projecting  from  the  wall.  7.  the  breadth 
...  so  Increased  from  tlie  lowest  ...  to  the  highest — 
i.  e.,  the  breadth  of  the  internal  space  above  was  greater 
than  that  below.  8.  foundations  .  .  .  six  .  .  .  cubits— 
the  sub-structure,  on  which  the  foundations  rested,  was 
a  full  reed  of  six  cubits,  great— it7.,  to  the  extremity  or 
root,  viz.,  of  the  liand.  [Henderson.]  "To  the  joining," 
or  point,  where  the  foundation  of  one  chamber  ceased 
and  another  began.  [Fairbairn.]  9.  that  which  wag 
left— there  was  an  unoccupied  place  within  chambers 
that  l)elonged  to  the  house.  The  buildings  in  this  unoc- 
cupied place,  west  of  the  temple,  and  so  much  resembling 
It  in  size.  Imply  that  no  place  was  to  be  left  which  was  to 
be  held,  as  of  old,  not  sacred.  Manasseh  (2  Kings  23. 11) 
had  abused  these  "suburbs  of  the  temple"  to  keeping 
horses  sacred  to  tlie  sun.  All  excuse  for  such  abomina- 
tions was  henceforth  to  be  taken  away,  the  Lord  claim- 
ing every  space,  and  filling  up  this  also  with  sacred  erec- 
tions. [P'airbairn.]  10.  the  cliambers— I.e.,  of  the  priests 
In  the  court:  between  these  and  the  side-chambers  was 
the  wideness,  Ac.  Whilst  long  details  are  given  as  to  the 
chambers,  &c.,  no  mention  Is  made  of  the  ark  of  the  cove- 
nant. Fairbairn  thus  Interprets  this:  In  future  there  was 
to  bo  a  perfect  conformity  to  the  Divine  idea,  such  as  there 
had  not  been  before.  The  dwellings  of  His  people  should 
all  become  true  sanctuaries  of  piety.  Jehovah  Himself, 
In  the  full  display  of  the  Divine  Sheklnah,  shall  come  in 
the  room  of  the  ark  of  the  covenant  (Jeremiah  3, 16, 17). 


The  Interior  of  the  temple  stands  empty,  waiting  for  His 
entrance  to  fill  it  with  His  glory  (ch.  43. 1-12).  It  is  the 
same  temple,  but  the  courts  of  it  have  become  diflferent 
to  accommodate  a  more  numerous  people.  The  entire 
compass  of  the  temple  mount  has  become  a  holy  of  holies 
(ch.  43.  12).  13-15.  Sum  of  the  measures  of  the  temple, 
and  of  the  buildings  behind  and  on  the  side  of  it.  15. 
galleries— terrace  buildings.  On  the  west  or  back  of  the 
temple,  there  was  a  separate  place  occupied  by  buildings 
of  the  same  external  dimensions  as  the  temple,  i.  e.,  one 
hundred  cubits  square  in  the  entire  compass.  [Fair- 
bairn.] 16.  covered- being  the  highest  windows  they 
were  "covered"  from  the  view  below.  Or  else  "covered" 
with  lattice-work.  17.  by  measure — measurements  (were 
taken).  [Fairbairn.]  31.  appearance  of  the  one  as 
the  appearance  of  the  other— the  appearance  of  the 
sanctuary  or  holy  of  holies  was  similar  to  that  of  the 
temple.  They  dlflfered  only  in  magnitude.  33.  table 
.  .  .  before  the  liord— the  altar  of  incense  (ch.  44.16); 
at  it,  not  at  the  table  of  shewbread,  the  priests  dally 
ministered.  It  stood  in  front  of  the  veil,  and  is  there- 
fore said  to  be  "  before  the  Lord."  It  is  called  a  table, 
as  being  that  at  which  the  Lord  will  take  delight  in  His 
people,  as  at  a  feast.  Hence  its  dimensions  are  larger 
than  that  of  old— three  cubits  high,  two  broad,  instead 
of  two  and  one.  35.  thick  planks — a  thick-plank  work 
at  the  threshold. 

CHAPTER    XLII. 

Ver.  1-20.   Chambers  of  the  Priests  :  Measurements 
OF  the  Temple.    3.  Before  the  length  of  an  hundred 

cubits— i.  c.  Before  "the  separate  place,"  which  was  that 
length  (ch.  41. 13).  He  had  before  spoken  of  chambers  for 
the  officiating  priests  on  the  north  and  south  gates  of  the 
inner  court  (ch.  40.  44-46).  He  now  returns  to  take  a  more 
exact  view  of  them.  5.  shorter— i.  e.,  the  building  became 
narrower  as  it  rose  in  height.  The  chambers  were  many: 
so  "  in  my  Father's  house  are  many  mansions  "  (John  14. 
2);  and  besides  these  there  was  much  "room"  still  left 
(cf.  Luke  14. 22).  The  chambers,  though  private,  were  near 
the  temple.  Prayer  in  our  chambers  is  to  prepare  us 
for  public  devotions,  and  to  help  us  in  improving  them. 
16.  five  hundred  reeds— LXX.  substitute  "cubits"  for 
"reeds,"  to  escape  the  immense  compass  assigned  to  the 
whole,  viz.,  a  square  of  500  rods  or  3000  cubits  (two  feet 
each ;  ch.  40.  5),  in  all  a  square  of  one  and  one-seventh 
miles,  i.e.,  more  than  all  ancient  Jerusalem;  also,  there 
is  much  space  thus  left  unappropriated.  Fairbairn 
rightly  supports  English  Version,  which  agrees  with  tlie 
Hebrew.  The  vast  extent  is  another  feature  rnarklng  the 
ideal  character  of  the  temple.  It  symbolizes  the  great 
enlargement  of  the  kingdom  of  God,  when  Jehovah-Mes- 
siah shall  reign  at  Jerusalem,  and  from  thence  to  the 
ends  of  the  earth  (Isaiah  2.  2-4;  Jeremiah  3. 17;  Romans 
11,  12, 15).  30.  'wall  .  ,  ,  separation  bet'ween  .  .  .  sanc- 
tuary and  .  .  .  profane— no  longer  shall  the  wall  of  par- 
tition be  to  separate  the  Jew  and  the  Gentile  (Epheslans 
2. 14),  but  to  separate  the  sacred  from  the  profane.  The 
lowness  of  it  renders  it  unfit  for  the  purpose  of  defence 
(the  object  of  the  wall.  Revelation  21.  12).  But  its  square 
form  (as  in  the  city.  Revelation  21. 16)  is  the  emblem  of 
the  kingdom  that  cannot  be  shaken  (Hebrews  12.  28), 
resting  on  prophets  and  apostles,  Jesus  Christ  being  the 
chief  corner-stone. 


CHAPTER    XLIII. 

Ver.  1-27.  Jehovah's  Return  to  the  Temple.  Every 
thing  was  now  ready  for  His  reception.  As  the  She- 
klnah-glory  was  the  peculiar  distinction  of  the  old  tem- 
ple, so  It  was  to  be  in  the  new  In  a  degree  as  much  more 
transcendent  as  the  proportions  of  the  new  exceeded 
those  of  the  old.  The  fact  that  the  Sheklnah-glory  was 
not  In  the  second  temple  proves  that  It  cannot  be  that 
temple  which  Is  meant  in  the  prophecy.  3.  the  way  of 
the  east— the  way  whereby  the  glory  had  departed  (ch.  U. 
22,  23),  and  rested  on  Mount  Olivet  (cf.  Zecharlah  14.  4). 
his  voice  .  .  .  like  .  .  .  many  waters— So  English  Vertioi* 

615 


Tfi£  Prophet  Exhorteth  to  Repentance. 


EZEKIEL  XLIV. 


Ordinances  foT  the  Prince  and  Pinesti. 


rightly,  as  ch.  1. 21, "  voice  of  the  Almighty ;"  Revelation  1. 
16 ;  14.  2,  prove.  Not  as  Faikbairn  trannlates,  "  its  noise." 
«artlx  Ills  glory— (Revelation  18.  1.)  3.  w^lien  I  came  to 
destroy  the  city— i.  e.,  to  pronounce  God's  word  for  its 
destrnction.  So  completely  did  the  prophets  identify 
themselves  with  Him  in  whose  name  they  spake.  6. 
the  man— who  had  been  measuring  the  buildings  (ch.  40. 
3).  7.  the  place — i.e.,  behold  the  place  of  my  throne,  &c. 
—the  place  on  which  your  thoughts  have  so  much  dwelt 
(Isaiah  2. 1-3;  Jeremiah  3. 17 ;  Zechariah  14.16-20;  Malachi 
3. 1).  God  from  the  first  claimed  to  be  their  King  polit- 
'cally  as  well  as  religiously :  and  had  resisted  their  wish 
to  have  a  human  king,  as  implying  a  rejection  of  Him  as 
I  ne  proper  Head  of  the  state.  Even  whon  He  yielded  to 
their  wish,  it  was  with  a  protest  again^''^  their  king  ruling 
except  as  His  vicegerent.  When  Messiah  shall  reign  at 
Jerusalem,  He  shall  realize  then  first  the  original  idea  of 
the  theocracy,  with  its  at  once  Divine  and  human  king 
reigning  in  righteousness  over  a  people  all  righteous  {v.  12; 
Isaiah  52. 1 ;  54.  13;  CO.  21).  I  will  dwell  in  the  midst  ,  .  . 
for  ever— (Revelation  21.3.)  9.  carcasses  of  their  kings 
—It  is  supposed  that  some  of  their  idolatrous  kings  were 
buried  within  the  bounds  of  Solomon's  temple.  [Hender- 
son.] Rather,  "the  carcasses  of  their  idols,"  here  called 
"  kings,"  as  having  had  lordship  over  them  in  past  times 
(Isaiali  26. 13);  but  henceforth  Jehovah,  alone  their  right- 
ful lord,  shall  be  their  king,  and  the  idols  that  had 
been  their  "kings"  would  appear  but  as  "carcasses." 
Hence  these  defunct  kings  are  associated  with  the  "high 
places"  in  v.  7.  [Fairbairn.]  Leviticus  26.30;  Jeremiah 
16.  18,  confirm  this.  Manasses  had  built  altars  in  the 
courts  of  the  temple  to  the  host  of  heaven  (2  Kings  21.  5; 
23.  6).  10.  sho-w  the  house  .  .  .  that  they  may  be 
asliamcd  of  their  Iniquities — When  the  spirituality  of 
the  Christian  scheme  is  shown  to  men  by  the  Holy  Ghost, 
it  makes  them  "ashamed  of  their  iniquities."  13.  >vhole 
.  ,  .  most  holy — This  superlative,  which  had  been  used 
exclusively  of  the  holy  of  holies  (Exodus  26.  34),  was  now 
to  characterize  the  entire  building.  This  all-pervading 
sanctity  was  to  be  "the  law  of  the  (whole)  house,"  as  dis- 
tinguished from  the  Levitical  law,  which  confined  the 
peculiar  sanctity  to  a  single  apartment  of  it,  13-37.  As 
to  the  altar  of  burnt  offering,  which  was  the  appointed 
means  of  access  to  God.  15.  Altar— Hebreiv,  "Harel," 
t.  e.,  inount  of  God;  denoting  the  high  security  to  be  im- 
parted by  it  to  the  restored  Israel.  It  was  a  high  place, 
but  a  high  place  of  God,  not  of  idols,  from  the  altar — 
lit.,  "  the  lion  of  God,"  Arieil  (in  Isaiah  29, 1,  "Ariel"  is 
applied  to  Jerusalem),  Menochius  supposes  that  on  it 
four  animals  were  carved ;  the  lion  perhaps  was  the  upper- 
most, whence  the  horns  were  made  to  issue,  Gesenius 
regards  the  two  words  as  expressing  the  hearth  or  fire- 
place oi  the  aXiax.  16.  square  in  the  four  squares — square 
on  the  four  sides  of  its  squares.  [Fairbairn.]  17.  settle 
— ledge.  [Fairbairn.]  stairs— rather,  "  the  ascent,"  as 
"steps"  up  to  God's  altar  were  forbidden  in  Exodus  20.  26, 
18-27.  The  sacrifices  here  are  not  mere  commemorative, 
but  propitiatory  ones.  The  expressions,  "blood"  (v.  18), 
and  "for  a  sin  offering"  {v.  19,  21,  22),  prove  this.  In  the 
literal  sense  they  can  only  apply  to  the  second  temple. 
Under  the  Christian  dispensation  they  would  directly 
oppose  the  doctrine  taught  in  Hebrews  10, 1-18,  viz.,  that 
Christ  has  by  one  oflfering  for  ever  atoned  for  sin.  How- 
ever, it  is  possible  that  they  might  exist  with  a  retrospective 
reference  to  Christ's  sufferings,  as  the  Levitical  sacrifices 
had  a  prospective  reference  to  them ;  not  propitiatory  in 
themselves,  but  memorials  to  keep  up  the  remembrance 
of  His  propitiatory  sufferings,  which  form  the  foundation 
of  His  kingdom,  lest  they  should  be  lost  sight  of  in  the 
glory  of  that  kingdom.  [De  Burgh.]  The  particularity 
of  the  directions  make  it  unlikely  that  they  are  to  be  un- 
derstood in  a  merely  vague  spiritual  sense.  20.  cleanse 
— lit.,  make  expiation  for.  21,  burn  it  .  .  .  -without  the 
sanctuary— (Hebrews  13. 11.)  26.  consecrate  themjselvea 
—lit.,  fill  their  Aands,  viz.,  with  ofierings;  referring  to  the 
mode  of  consecrating  a  priest  (Exodus  29,  24,  35),  26. 
Seven  days— referring  to  the  original  directions  of  Moses 
tor  seven  days'  purification  services  of  the  altar  (Exodus 
616 


29.  37),    27.  I  will  accept  you— (Ch.  20,  40,  41 ;  Romans  yi 
1 ;  1  Peter  2,  5,) 

CHAPTER   XLIV. 

Ver,  1-31.  Ordinances  for  the  Prince  and  thk 
Priests.  2.  sliut  .  ,  .  not  be  opened— (Job  12.  14 ;  Isaiah 
22,  22;  Revelation  3.  7.)  "Shut"  to  the  people  (Exodus  19. 
21, 22),  but  open  to  "  the  prince"  {v.  3),  he  holding  the  place 
of  God  in  political  concerns,  as  the  priests  do  in  spiritual. 
As  a  mark  of  respect  to  an  Eastern  monarch,  the  gate  by 
which  he  enters  is  thenceforth  shut  to  all  otlier  persons 
(cf.  Exodus  19.  24).  3.  tlie  prince— not  King  Messiah,  as 
He  never  would  ofter  a  burnt  offering  for  Himself,  as  the 
prince  is  to  do  (ch.  46.  4).  The  prince  must  mean  the  civil 
ruler  under  Messiah.  His  connection  with  the  east  gate 
(by.  which  the  Lord  had  returned  to  His  temple)  implies, 
that,  as  ruling  under  God,  he  is  to  stand  in  a  place  of 
peculiar  nearness  to  God.  He  represents  Messiah,  wiio 
entered  heaven,  the  true  sanctuary,  by  a  way  that  none 
other  could,  viz.,  by  His  own  holiness;  all  others  must 
enter  as  sinners  by  faith  in  His  blood,  through  grace,  eat 
bread  before  the  Lord — a  custom  connected  with  sacri- 
fices (Genesis  31.  54;  Exodus  18. 12;  24. 11;  1  Corinthians  10. 
18).  4r,  &c.  Directions  as  to  the  priests.  Their  acts  of 
desecration  are  attributed  to  "  the  house  of  Israel"  {v.  6, 7), 
as  the  sins  of  the  priesthood  and  of  the  people  acted  and 
reacted  on  one  another;  "like  people,  like  priest"  (Jere- 
miah 5.  31 ;  Hosea  4.  9).  7.  luielrcuntciscd  in  heart — 
Israelites  circumcised  outwardly,  but  wanting  the  true 
circumcision  of  the  heart  (Deuteronomy  10. 16;  Acts  7.  51). 
nncircnmciscd  in  flesh — not  having  even  the  outward 
badge  of  the  covenant  people,  8.  keepers  ,  ,  .  for  your- 
selves—such as  yourselves  thought  fit,  not  such  as  I 
approve  of.  Or  else,  "Ye  have  not  yourselves  kept  the 
charge  of  my  holy  things,  but  have  set  others  as  keepers 
of  my  charge  in  my  sanctuary  for  yourselves."  [Maurer.] 
10, 11.  Lcvites  .  .  ,  shalA  ,  .  ,  bear  (viz.,  the  punishment 
of)  their  iniquity  .  .  ,  Yet  they  shall  be  ministers— So 
Mark,  a  Levite,  nephew  of  Barnabas  (Acts  4,  36),  was  pun- 
ished by  Paul  for  losing  an  opportunity  of  bearing  the 
cross  of  Christ,  and  yet  was  afterwards  admitted  into  his 
friendship  again,  and  showed  his  zeal  (Acts  13, 13;  15.  37; 
Colossians  4. 10;  2  Timothy  4. 11).  One  may  be  a  believer, 
and  that  too  in  a  distinguished  place,  and  yet  lose  some 
special  honour— be  acknowledged  as  pi  ous,  j'et  be  excluded 
from  some  dignity.  [Bengel.]  charge  at  the  gates— Bet- 
ter to  be  "a  doorkeeper  in  the  house  of  God,  than  to 
dwell  in  the  tents  of  wickedness"  (Psalm  84. 10).  Though 
standing  as  a  mere  doorkeeper,  it  is  in  the  Jiouse  of  God, 
which  hath  foundations;  whereas  he  who  dwells  with  the 
wicked,  dwells  in  but  shifting  tents.  15.  Zadok— The 
priests  of  the  line  of  Ithamar  were  to  be  discharged  from, 
ministrations  in  the  temple,  because  of  their  corruptions, 
following  in  the  steps  of  Eli's  sons,  against  whom  the 
same  denunciation  was  uttered  (1  Samuel  2. 32. 35).  Zadok, 
according  to  his  name,  which  means  righteous,  and  his 
line,  were  to  succeed  (1  Kings  2.  35;  1  Chronicles  24.  3),  as 
they  did  not  take  part  in  the  general  apostasy  to  the  same 
degree,  and  perhaps  [Fairbairn]  the  prophet,  referring 
to  their  original  state,  speaks  of  them  as  they  appeared 
when  first  chosen  to  the  office.  17.  linen— symbolical 
of  purity.  Wool  soon  induces  perspiration  in  the  sultry 
East,  and  so  becomes  uncleanly,  18.  bonnets— turbans. 
19.  not  sanctify  tlie  people  -with  tlieir  garments — viz., 
those  peculiarly  priestly  vestments  in  which  they  minis- 
tered in  the  sanctuary.  20.  Neltlxer  .  ,  .  shave  .  ,  . 
lieads— as  mourners  do  (Leviticus  21. 1-5).  The  worship- 
pers of  the  Egyptian  idols  Serapis  and  Isis  shaved  their 
heads;  another  reason  why  Jehovah's  priests  are  not  to 
do  so.  nor  suffer  ,  .  .  lacks  to  grow  long — as  the  luxu- 
rious, barbarians,  and  soldiers  in  warfare  did,  [Jerome,] 
21.  Neither  ,  ,  ,  wine — lest  the  holy  enthusiasm  of  their 
devotion  should  be  mistaken  for  inebriation,  as  in  Peter's 
case  (Acts  2,  13,  15,  18),  28.  I  am  their  inheritance— 
(Numbers  18, 20;  Deuteronomy  10, 9;  18. 1 ;  Joshua  13. 14, 33.) 

30.  give  .  .  .  priest  the  first  .  ,  .  that  he  may  cause  tU* 
blessing  to  rest— (Proverbs  3.  9, 10;  Malachi  3. 10.) 


The  Allotment  of  Ike  Land. 


EZEKIEL  XLV— XLVII. 


Ordinances  for  the  Prince,  etc. 


CHAPTER    XLV. 

Ver.  1-2-5.    Allotment  of  the  Land  fob  the  Sanctu- 
ary, THE  City,  and  the  Prince.    1.  offer  an  oblation— 

— from  a  Hebrcic  root  to  heave  or  raise ;  because  when  any- 
tUing  was  offered  to  God,  the  offerer  raised  the  hand.  The 
epeeial  territorial  division  lor  the  tribes  is  given  in  oh.  47., 
<8.  Only  Jeliovah's  portion  is  here  subdivided  into  its 
three  parts :  (1)  that  for  the  sanctuary  {v.  2,  3) ;  (2)  that  for 
the  priests  (r.  4);  (3)  that  for  the  Levites  (v.  5).  Cf.  cli.  48. 
8-13.  five  and  t^venty  tUousand  reeds,  &c. — so  English 
Version  rightly  fills  the  ellipsis  (of.  Note,  cli.  42.  10).  Hence 
"cubits"  are  mentioned  In  v.  2,  not  here,  implying  that 
there  alone  cubits  are  meant.  Taking  each  reed  at  twelve 
feet,  the  area  of  the  whole  would  be  a  square  of  sixty 
miles  on  each  side.  The  whole  forming  a  square  be- 
tokens tlie  settled  stability  of  tlie  community  and  the  har- 
mony of  all  classes.  "The  holy  portion  of  the  Lord"  (v. 
1)  comprised  tlie  whole  length,  and  only  two-fifths  of  the 
breadth.  The  outer  territory  in  its  distribution  harmon- 
izes with  the  inner  and  more  sacred  arrangements  of  the 
sanctuary.  No  room  is  to  be  given  for  o2)pression  (see  v. 8), 
all  having  ample  provision  made  for  their  wants  and 
comforts.  All  will  mutually  co-operate  without  constraint 
or  contention.  7.  The  prince's  possession  is  to  consist  of 
two  halves,  one  on  the  west,  the  other  on  the  east,  of  the 
sacred  territory.  The  prince,  as  head  of  the  holy  com- 
munity, stands  in  closest  connection  with  the  sanctuary ; 
his  possession,  therefore,  on  both  sides  must  adjoin  that 
■which  was  peculiarly  the  Lord's.  [Fairbairn.]  13.  The 
standard  weights  were  lost  when  the  Chaldeans  destroyed 
the  temple.  The  threefold  enumeration  of  shekels,  twen- 
ty, twenty-five,  fifteen,  probably  refers  to  coins  of  differ- 
ent value,  representing  respectively  so  many  shekels,  the 
three  collectively  making  up  a  inaneh.  By  weighing 
these  together  against  the  maneJi,  a  test  was  afforded 
whether  they  severally  had  their  proper  weight:  sixty 
shekels  in  all,  containing  one  coin  a  fourth  of  the  whole 
(fifteen  shekels),  another  a  third  (twenty  shekels),  another 
a  third  and  a  twelfth  (twenty-five  shekels).  [Menochius.] 
LXX.  read,  ^^ fifty  shekels  shall  be  your  maneh."  13-15, 
In  these  oblations  there  is  a  progression  as  to  the  relation 
between  the  kind  and  the  quantity:  of  the  corn,  the  sixth 
of  a  tenth,  i.  e.,a  sixtieth  part  of  the  quantity  specified; 
Of  the  oil,  the  tenth  of  a  tenth,  i.  e.,  an  hundredth  part; 
and  of  the  flock,  one  from  every  200.  18.  The  year  is  to 
begin  with  a  consecration  service,  not  mentioned  under 
the  Levitical  law;  but  an  earnest  of  it  is  given  in  the 
feast  of  dedication  of  the  second  temple,  which  cele- 
brated its  purification  by  Judas  Maccabeus,  after  its  de- 
filement by  Antiochus.  20.  for  Ulm  tliat  Is  simple— for 
sins  of  ignorance  (Leviticus  4.  2,  13,  27).  21.  As  a  new  sol- 
emnity, the  feast  of  consecration  is  to  prepare  for  the 
passover,  so  the  passover  itself  is  to  have  different  sacri- 
fices from  those  of  the  Mosaic  law.  Instead  of  one  ram 
and  seven  lambs  for  the  daily  burnt  offering,  there  are  to 
bo  seven  bullocks  and  seven  rams.  So  also  whereas  the 
feast  of  tabernacles  had  its  own  offerings,  which  dimin- 
ished as  the  days  of  the  feast  advanced,  here  the  same  are 
appointed  as  on  the  passover.  Thus  it  is  implied,  that 
the  letter  of  the  law  is  to  give  place  to  its  spirit,  those 
outward  rites  of  Judaism  having  no  intrinsic  efllcacy.but 
symbolizing  the  spiritual  truths  of  Messiah's  kingdom, 
as  for  instance  the  perfect  holiness  which  is  to  character- 
ize it.  Cf.  1  Corinthians  5.  7,  8,  as  to  our  spiritual  "  pass- 
over,"  wherein,  at  the  Lord's  supper,  we  feed  on  Christ  by 
faith,  accompanied  with  "the  unleavened  bread  of  sin- 
cerity and  truth."  Literal  ordinances,  though  not  sla- 
vishly bound  to  the  letter  of  the  law,  will  set  forth  the 
csatholic  and  eternal  verities  of  Messiah's  kingdom. 


CHAPTER    XLVI. 

Ver.  1-21.  Continuation  of  the  Ordinances  for  the 
Prince  AND  FOR  THE  People  IN  their  Worship,  a.  The 
prince  Is  to  go  through  the  east  gate  without  (open  on  the 
vabbath  only,  to  mark  Its  peculiar  sanctity)  to  the  en- 
trance of  the  gate  of  the  inner  court ;  he  Is  to  go  no  further, 


but  "stand  by  the  post"  (cf.  1  Kings  8.  14,  22,  Solomon 
standing  before  the  altar  of  the  Lord  in  the  presence  oJ 
the  congregation  ;  also  2  Kings  II.  14  ;  23.  3,  "by  a  pillar:' 
the  customary  place),  the  court  within  belonging  exclus- 
ively to  the  priests.  There,  as  representative  of  the  peo- 
ple, in  a  peculiarly  near  relation  to  God,  he  is  to  present 
his  offerings  to  Jehovah,  whilst  at  a  greater  distance,  the 
people  are  to  stand  worshipping  at  the  outer  gate  of  the 
same  entrance.  Theofferingson  sabbaths  are  larger  than 
those  of  the  Mosaic  law,  to  imply  that  the  worship  of  God 
is  to  be  conducted  by  the  prince  and  people  in  a  more 
munificent  spirit  of  self-sacrificing  liberality  than  for- 
merly. 9.  The  worshippers  were  on  the  great  feasts  to 
pass  from  one  side  to  the  other,  through  the  temple  courts, 
in  order  that,  in  such  a  throng  as  should  attend  the  festi- 
vals, the  ingress  and  egress  should  be  the  more  unim- 
peded, those  going  out  not  being  in  the  way  of  those 
coming  in.  10.  prince  in  tUe  midst — not  isolated  as  at 
other  times,  but  joining  the  great  throng  of  worshippers, 
at  their  head,  after  the  example  of  David  (Psalm  42.  4,  "I 
had  gone  with  the  multitude  ...  to  the  house  of  God, 
with  the  voice  of  joy  and  praise,  with  a  multitude  that 
kept  holy  day");  the  highest  in  rank  animating  the  di  vo- 
tions  of  the  rest  by  his  presence  and  example.  12-15. 
Not  only  is  he  to  perform  official  acts  of  worship  on  holy 
days  and  feasts,  but  in  "voluntary"  offerings  daily  he  is 
to  show  his  individual  zeal,  surpassing  all  his  people  In 
liberality,  and  so  setting  them  a  princely  example.  16- 
18.  The  prince's  possession  is  to  be  inalienable,  and  any 
portion  given  to  a  servant  is  to  revert  to  his  sons  at  the 
year  of  jubilee,  that  he  may  have  no  temptation  to  spoil 
his  people  of  their  inheritance,  as  formerly  (cf.  Ahab  and 
Naboth,  1  Kings  21).  Tlie  mention  of  the  year  of  jubilee 
implies  that  there  is  sometliing  literal  meant, besides  the 
spiritual  sense.  The  jubilee  year  was  restored  after  the 
captivity.  [Josephus,  Antiquities,  14. 10,  6;  1  Maccabees  b". 
49.]  Perhaps  it  will  be  restored  under  Messiah's  coming 
reign.  Cf.  Isaiah  61.  2,  3,  where  "  the  acceptable  year  of 
the  Lord"  is  closely  connected  with  the  comforting  of  the 
mourners  in  Zion,  and  "the  day  of  vengeance"  on  Zion's 
foes.  The  mention  of  the  prince's  sons  is  another  argu- 
ment against  Messiah  being  meant  by  "the  prince." 
19-34:.  Due  regard  is  to  be  had  for  the  sanctity  of  the  of- 
ficiating priests'  food,  by  cooking-courts  being  provided 
close  to  their  chambers.  One  set  of  apartments  for  cook- 
ing was  to  be  at  the  corners  of  the  inner  court,  reserved 
for  the  flesh  of  the  sin  offerings,  to  be  eaten  only  by  the 
priests  whose  perquisite  it  was  (Leviticus  6. 25;  7. 7),  before 
coming  forth  to  mingle  again  with  the  people;  another  set 
at  the  corners  of  the  outer  court,  for  cooking  the  flesh  of 
the  peace  offerings,  of  which  the  people  partook  along 
with  the  priests.  All  this  implies  that  no  longer  are  the 
common  and  unclean  to  be  confounded  with  the  sacred 
and  divine,  but  that  in  even  the  least  things,  as  eating 
and  drinking,  the  glory  of  God  is  to  be  the  aim  (1  Corin- 
thians 10.  31).  33.  courts  Joined— Fairbairn  translates, 
"roofed"  or  "vaulted."  But  these  cooking  apartments 
seem  to  have  been  uncovered,  to  let  the  smoke  and  smell 
of  the  meat  the  more  easily  pass  away.  They  were 
"joined"  or  "attached"  to  the  walls  of  the  courts  at  the 
corners  of  the  latter.  [Menochius.]  33.  bolllng-places 
—boilers,  under  tl»e  ro^vs- at  the  foot  of  the  rows,  i.e., 
in  the  lowest  part  of  the  walls,  were  the  places  for  boiling 
made. 

CHAPTER   XLVII. 

Ver.  1-23.  Vision  of  the  Temple  Waters.  Borders 
AND  Division  of  the  Land,  The  liappy  fruit  to  the 
earth  at  large  of  God's  dwelling  with  Israel  in  holy  fel- 
lowship is,  that  the  blessing  is  no  longer  restricted  to 
the  one  people  and  locality,  but  is  to  be  diffused  with 
comprehensive  catholicity  through  the  whole  world. 
So  the  plant  from  the  cedar  of  Lebanon  is  reprosfinted 
as  gathering  umler  its  shelter  "all  fowl  of  every  wing" 
(ch.  17.  23).  ICven  the  desert  places  of  the  earth  shall  bo 
made  fruitful  by  the  healing  waters  of  the  gospel  (of. 
Isaiah  .3.5.  1).  1.  waters— so  Revelation  22.  1,  represents 
"  the  water  of  life  as  proceeding  out  of  the  throne  of  God 

617 


The  Virtue  of  the  Holy  Waters. 


EZEKIEL  XLVIII. 


The  Divuiion  of  the  Land  by  Lot,' 


and  of  the  Lamb."  His  throne  was  set  up  in  the  temple 
at  Jerusalem  (eh.  43.  7).  Thence  It  is  to  flow  over  the 
earth  (Joel  3.18;  Zechariah  13.1;  14.8),  Messiah  is  the 
temple  and  the  door;  from  His  pierced  side  flow  the 
living  waters,  ever  increasing,  both  in  the  individual  be- 
liever and  in  the  heart.  The  fountains  in  the  vicinity  of 
Moriah  suggested  the  Imsge  here.  The  watei's  flow  east- 
ward, i.  e.,  towards  the  Kedron,  and  thence  towards  the 
Jordan,  and  so  along  the  Ghor  into  the  Dead  Sea.  The 
main  point  in  the  picture  is  the  rapid  augmentation  from 
a  petty  stream  into  a  mighty  river,  not  by  the  influx  of 
side-streams,  but  by  its  own  self-supply  from  the  sacred 
miraculous  source  in  the  temple.  [Henderson.]  (Cf. 
Psalm  36. 8,  9 ;  46. 4 ;  Isaiah  11. 9 ;  Habakkuk  2.  14.)  Search- 
ing Into  the  things  of  God,  we  find  some  easy  to  under- 
stand, as  the  water  up  to  the  ankles ;  others  more  difllcult, 
which  require  a  deeper  search,  as  the  waters  up  to  the 
knees  or  loins;  others  beyond  our  reach,  of  which  we  can 
only  adore  the  depth  (Romans  11. 33).  The  healing  of  the 
waters  of  the  Dead  Sea  here  answers  to  "  there  shall  be 
no  more  curse"  (Revelation  22.3;  cf.  Zechariah  14. 11),  7. 
trees— not  merely  one  tree  of  life  as  in  Paradise  (Genesis 
2),  but  many:  to  supply  immortal  food  and  medicine  to 
the  people  of  God,  who  themselves  also  become  "  trees  of 
righteousness"  (Isaiah  61.  3)  planted  by  the  waters,  and 
(Psalm  1. 3)  bearing  fruit  unto  holiness.  8.  the  desert— or 
plain,  Hebrew  "Arabah"  (Deuteronomy  3. 17;  4.49;  Joshua 
S  IG),  which  is  the  name  still  given  to  the  valley  of  the 
Jordan  and  the  plain  south  of  the  Dead  Sea,  and  extend- 
ing to  the  Elanitic  gulf  of  the  Red  Sea.  the  sea — the  Dead 
Sea.  "  The  sea"  noted  as  covering  with  its  waters  the 
guilty  cities  nf  the  plain,  Sodom  and  Gomorrah.  In  its 
bituminous  waters  no  vegetable  or  animal  life  is  said  to 
be  found.  But  now  death  is  to  give  place  to  life  in  Judea, 
and  throughout  the  world,  as  symbolized  by  the  healing 
of  these  death-pervaded  waters  covering  the  doomed 
cities.  Cf.  as  to  "  the  sea"  in  general,  regarded  as  a  sym- 
bol of  the  troubled  powers  of  nature,  disordered  by  the 
fall,  henceforth  to  rage  no  more,  Revelation  21.  1.  9. 
rivers— in  Hebrew,  "two  rivers."  Hence  Hebrew  exposi- 
tors think  that  the  waters  from  the  temple  were  divided 
into  two  branches,  the  one  emptying  itself  into  the 
eastern  or  Dead  Sea,  the  other  into  the  western  or  Medi- 
terranean. So  Zechariah  14,  8,  However,  though  this 
probably  is  covertly  implied  in  the  Hebrew  dual,  the  flow- 
ing of  the  waters  into  the  Dead  Sea  only  is  expressed,  Cf. 
V.  8,  "  waters  . . .  healed,"  which  can  apply  only  to  it,  not 
to  the  Mediterranean:  also  v.  10,  "fish  as  the  flsh  of  the 
great  sea;"  the  Dead  Sea,  when  healed,  containing  fish, 
as  the  Mediterranean  does.  10.  En-gedl . . .  En-eglaim 
—  En-gedi  (meaning  "fountain  of  the  kid"),  anciently, 
Hazazon-Tamar,  now  Aln-Jidy;  west  of  the  Dead  Sea; 
David's  place  of  refuge  from  Saul.  En-eglaim  means 
"  fountain  of  two  calves,"  on  the  confines  of  Moab,  over 
against  En-gedi,  and  near  where  Jordan  enters  the  Dead 
Sea  (Isaiah  15. 8).  These  two  limits  are  fixed  on,  to  cona- 
prise  between  them  the  whole  Dead  Sea.  fish  . . .  accord- 
ing to  their  kinds — Jerome  quotes  an  ancient  theory 
that  "  there  are  153  kinds  of  fishes,"  all  of  which  were 
taken  by  the  apostles  (John  21. 11),  and  not  one  remained 
uncaptured;  signifying  that  both  the  noble  and  base- 
born,  the  rich  and  the  poor,  and  every  class,  are  being 
drawn  out  of  the  sea  of  the  world  to  salvation.  Cf.  Mat- 
thew 14.47,  the  gospel  net;  the  apostles  being  fishermen, 
at  first  literally,  afterwards  spiritually  (Matthew  4. 19).  11. 
marshes— marshy  places.  The  region  is  known  to  have 
such  pits  and  marshes.  The  Arabs  take  the  salt  collected 
by  evaporation  in  these  pits  for  their  own  use,  and  that  of 
their'fiocks.  not  he  healed— those  not  reached  by  the 
healing  waters  of  the  gospel,  through  their  sloth  and 
earthly-mi ndedness,  are  given  over  (Revelation  22. 11)  to 
their  own  bitterness  and  barrenness  (as  "  saltness"  is  often 
employed  to  express,  Deuteronomy  29,  23;  Psalm  107.34; 
Zephaniah  2.  9);  an  awful  example  to  others  in  the  pun- 
ishment they  suffer  (2  Peter  2.  6).  13.  Instead  of  the  "  vine 
of  Sodom  and  grapes  of  Gomorrah"  (Deuteronomy  32.  32), 
nauseous  and  unwholesome,  trees  of  life-giving  and  life- 
restoring  virtue  shall  bloom  similar  in  properties  to,  and 
618 


exceeding  in  number,  the  tree  of  life  in  Eden  (Revelation 
2.  7;  22.  2,  14).  leaf  .  ,  .  not  fade— expressing  not  only  the 
unfiiiling  character  of  the  heavenly  medicine  of  the  tree 
of  life,  but  also  that  the  graces  of  the  believer  (as  a  tree 
of  righteousness),  which  are  the  leaves,  and  his  deeds, 
which  are  the  fruits  that  flow  from  those  graces,  are  im- 
mortal (Psalm  1.  3;  Jeremiah  17.  8;  Matthew  10.  42;  1  Cor- 
inthians 15.58).  ne-\v  tm.it— lit.,  firstlings,  ot  first-friiiL 
They  are  still,  each  month  afresh,  as  it  were,  yielding 
their  flrst-fruit.  [Fairbairn.]  The/ir«<-6orn  of  a  thing, 
in  Hebrew  idiom,  means  the  chiefest.  As  Job  18. 13,  "the 
first-born  of  death,"  i.  e.,  the  most  fatal  death.  13.  The  re- 
division  of  the  land :  the  boundaries.  The  latter  are  substan- 
tially the  same  as  those  given  by  Moses  in  Numbers  34, ; 
they  here  begin  with  the  north,  but  in  Numbers  34.  they 
begin  with  the  south.  It  is  only  Canaan  proper,  exclu- 
sive of  the  possession  of  the  two  and  a  half  tribes  beyond 
Jordan,  that  is  here  divided.  Joseph  .  .  .  t-wo  portions — 
according  to  the  original  promise  of  Jacob  (Genesis  48.  5, 
22).  Joseph's  sons  were  given  the  birth-right  forfeited  by 
Reuben  the  first-born  (1  Chronicles  5.  1).  Therefore  the 
former  is  here  put  first.  His  two  sons  having  distinct  por- 
tions make  up  the  whole  number  twelve  portions,  as  he 
had  just  before  specified  "twelve  tribes  of  Israel;"  for  Levi 
had  no  separate  inheritance,  so  that  he  is  not  reckoned  in 
the  twelve.  15.  Zedad— on  the  north  boundary  of  Ca- 
naan. 16.  Hantath — as  Israel  was  a  separate  people,  so 
their  land  was  a  separate  land.  On  no  scene  could  the 
sacred  history  have  been  so  well  transacted  as  on  it.  On 
the  east  was  the  sandy  desert.  On  the  north  and  south, 
mountains.  On  the  west,  an  inhospitable  sea-shore.  But 
it  was  not  always  to  be  a  separate  land.  Between  the  par- 
allel ranges  of  Lebanon  is  the  long  valley  of  El-Bekaa, 
leading  to  "the  entering  in  of  Hamath"  on  the  Orontes, 
in  the  Syrian  frontier.  Roman  roads,  and  the  h.arbour 
made  at  Cajsarea,  opened  out  doors  through  which  the  gos- 
pel should  go  from  it  to  all  lands.  So  in  the  last  days, 
when  all  shall  flock  to  Jerusalem  as  the  religious  centre 
of  the  world.  Berothah— a  city  in  Syria  conquered  by 
David  (2  Samuel  8. 8);  meaning  wells.  Hazar-hattlcon — 
meaning  "the  middle  village."  Hauran  —  a  tract  in 
Syria,  south  of  Damascus;  Auranitls.  17.  Hazar-enan — 
a  town  in  the  north  of  Canaan,  meaning  "village  of  foun- 
tains." 18.  east  sea— the  Dead  Sea.  The  border  Is  to  go 
down  straight  to  it  by  the  valley  of  the  Jordan.  So  Num- 
bers 34. 11,  12.  19.  Tamar— not  Tadmor  in  the  desert,  but 
Tamar,  the  last  town  of  Judea,  by  the  Dead  Sea.  Mean- 
ing "palm-tree;"  so  called  from  palm-trees  abounding 
near  it.  32.  to  the  strangers— It  is  altogether  unpre- 
cedented under  the  old  covenant,  that  "strangers"  should 
have  "inheritance"  among  the  tribes.  There  would  not 
be  locally  room  within  Canaan  for  more  than  the  tribes. 
The  literal  sense  must  therefore  be  modified,  as  express- 
ing that  Gentiles  are  not  to  be  excluded  from  settling 
among  the  covenant  people,  and  that  spiritually  their 
privileges  are  not  to  be  less  than  those  of  Israel  (Romans 
10.  12;  Galatians  3,  28;  Ephesians  3.  6;  Colossians  3.  11; 
Revelations  7.  9, 10).  Still,  "  sojourneth,"  in  v.  23,  implies 
that  in  Canaan,  the  covenant-people  are  regarded  as  at 
Tiome,  the  strangers  as  settlers. 

CHAPTER    XLVIII. 

Ver.  1-35.  Allotment  of  the  Land  to  the  severai. 
Tribes.  1.  Dan— The  lands  are  divided  Into  portions  of 
ideal  exactness,  running  alongside  of  each  other,  the  whole 
breadth  from  west  to  east,  standing  In  a  common  relation 
to  tlie  temple  in  the  centre:  seven  tribes'  portions  on  the 
north,  Ave  in  the  smaller  division  in  the  south.  The  por- 
tions of  the  city,  the  temple,  the  prince,  and  the  priest- 
hood, are  in  the  middle,  not  within  the  boundaries  of  any 
tribe,  all  alike  having  a  common  interest  in  them.  Judah 
has  the  place  of  honour  next  the  centre  on  the  north, 
Benjamin  the  corresponding  place  of  honour  next  the 
centre  on  the  south;  because  of  the  adherence  of  these 
two  to  the  temple  ordinances  and  to  the  house  of  David 
for  so  long,  when  the  others  deserted  them.  Dan,  on 
the  contrary,  so  long  locally  and  morally  semi-heathen 


Introdtiction.                                                                 DANIEL.  ,                                                       Inlrodiuiti<m.' 

(Judges  18.),  is  to  have  the  least  honourable  place,  at  the  suburbs,  profane— t'.  e.,  not  strictly  sacred  as  the  sacer- 
extreme  north.  For  the  same  reason,  St.  John  (Revela-  dotal  portions,  but  applied  to  secular  uses.  !i4l.  Benjamin 
ti on  7.  5-8)  omits  Dan  altogether.  3.  Asher— a  tribe  of  —Cf.  Jacob's  prophecy  (Genesis  49.  27;  Deuteronomy  33. 12). 
whicli  no  one  of  note  is  mentioned  in  the  Old  Testament.  It  alone  with  Judah  had  been  throughout  loyal  to  the 
In  the  New  Testament  one  is  singled  out  of  it,  the  proph-  house  of  David,  so  its  prowess  at  the  "niglit"  of  tlie  na- 
etess  Anna.  4-.  Manassch— the  intercourse  and  unity  be-  tional  history  was  celebrated  as  well  as  "  in  the  morning." 
tween  the  two  and  a  half  tribes  east  of  the  Jordan,  and  25.  Simeon— omitted  in  the  blessing  of  Moses  in  Deutcr- 
tlie  nine  and  a  half  west  of  it,  had  been  much  kept  up  by  onomy  33.,  perhaps  because  of  the  Simeonlte  "prince," 
the  splitting  of  Manasseh,  causing  the  visits  of  kinsmen  who  at  Baal-peor  led  the  Israelites  In  their  idolatrous 
one  to  the  other  from  both  sides  of  the  Jordan.  There  whoredoms  with  Midian  (Numbers  25. 14).  26.  Issacliar— 
shall  be  no  need  for  this  in  the  new  order  of  things.  5.  Its  ancient  portion  had  been  on  the  plain  of  Esdraelon. 
Kpliralm— This  tribe,  within  its  two  dependent  tribes.  Compared  (Genesis  49. 14)  to  "a  strong  ass  crouching  be- 
Manasseh  and  Benjamin,  for  upwards  of  400  years  under  tween  two  burdens,"  i.  e.,  tribute  and  tillage;  never  med- 
t he  judges  held  the  pre-eminence.  6.  Reuben— doomed  dling  with  wars  except  in  self-defence.  31.  gates— (Rev- 
formerly  for  incest  and  instability  "  not  to  excel"  (Genesis  elation  21. 12,  &c.)  The  twelve  gates  bear  the  names  of  the 
49.4).  So  no  distinguished  prophet,  priest,  or  king  had  twelve  tribes,  to  Imply  that  all  are  regarded  as  having  an 
come  from  it.  Of  it  were  the  notorious  Dathan  and  Interest  in  it.  SS.Ijordiattkerc—Jehovah-Shammah.  Not 
Abiram,  the  mutineers.  A  pastoral  and  Bedouin  charac-  that  tlie  city  will  be  called  so  in  mere  name,  but  that  the 
ter  marked  it  and  Gad  (Judges 5. 16).  15-17.  The  5000  rods,  reality  will  be  best  expressed  by  this  descriptive  title 
apportioned  to  the  city  out  of  the  25,000  square,  are  to  be  (Jeremiah  3. 17;  33.  16;  Zechariah  2. 10;  Revelation  21.  3; 
laid  off  in  a  square  of  4500,  with  the  250  all  around  for  22.  3). 


THE 

BOOKOFDANIEL. 

INTKODUCTION. 

Daniel,  f.  e,,  God  is  my  judge;  probably  of  the  blood  royal  (cf.  ch.  1.  3,  with  1  Chronicles  3. 1,  where  a  son  of  David  is 
named  so).  Jerusalem  may  have  been  his  birth-place  (though  ch.  9.  24,  "  thy  holy  city,"  does  not  necessarily  imply 
this).  He  was  carried  to  Babylon  among  the  Hebrew  captives  brought  thither  by  Nebuchadnezzar  at  the  first  de- 
portation in  the  fourth  year  of  Jehoiakim.  As  he  and  his  three  companions  are  called  (ch.  1.  4)  "children,"  he  can- 
not have  been  more  than  about  twelve  years  old  when  put  in  training,  according  to  Eastern  etiquette,  to  be  a  courtier 
(ch.  1.  3,  6).  He  then  received  a  new  name,  by  which  it  was  usual  to  mark  a  change  in  one's  condition  (2  Kings  23.  34 ; 
24. 17;  Ezra  5. 14;  Esther  2.  7),  Belteshazzar,  t.  e.,  a  pt-ince  favoured  by  Bel.  His  piety  and  wisdom  wore  proverbial 
among  his  countrymen  at  an  early  period;  probably  owing  to  that  noble  proof  he  gave  of  faithfulness,  combined 
with  wisdom,  in  abstaining  from  the  food  sent  to  him  from  the  king's  table,  as  being  polluted  by  the  idolatries  usual 
at  heathen  banquets  (ch.  1.  8-16).  Hence  Ezekiel's  reference  to  him  (Ezekiel  14.  14,  20;  28.3)  is  precisely  of  that  kind 
we  should  expect;  a  coincidence  which  must  be  undesigned.  Ezekiel  refers  to  him  not  as  atvriter,  but  as  exhibiting 
a  character  righteous  and  wise  in  discerning  secrets,  in  tliose  circumstances  now  found  in  his  book,  which  are  earlier 
than  the  time  when  Ezekiel  wrote.  As  Joseph  rose  in  Egypt  by  interpreting  Pharaoh's  dreams,  so  Daniel,  by  inter- 
preting Nebuchadnezzar's,  was  promoted  to  be  governor  of  Babylonia,  and  president  of  the  Magian  priest-caste. 
Under  Evil-nierodach,  Nebuchadnezzar's  successor,  as  a  change  of  officers  often  attends  the  accession  of  a  new  king, 
Daniel  seems  to  have  had  a  lower  post,  which  led  him  occasionally  to  be  away  from  Babylon  (ch.  8.  2,  27).  Again  he 
came  into  note  when  he  read  the  mystic  writing  of  Belshazzar's  doom  on  the  wall  on  the  night  of  that  monarch's 
Impious  feast.  Berosus  calls  the  last  Babylonian  king  Nabonidus,  and  says  he  was  not  killed,  but  had  an  honour- 
able abode  in  Carmania  assigned  to  him,  after  having  surrendered  voluntarily  in  Borsippa.  Rawlinson  has  cleared 
up  the  discrepancy  from  the  Nineveh  inscription.  Belshazzar  was  joint-king  with  his  father,  Evil-merodach  or  Na- 
bonidus (called  Minus  in  the  inscriptions),  to  whom  he  was  subordinate.  He  shut  himself  up  in  Babj'lon,  whilst  the 
other  king  took  refuge  elsewhere,  viz.,  in  Borsippa.  Berosus  gives  the  Chaldean  account,  which  suppresses  all  about 
Belshazzar.  as  being  to  the  national  dishonour.  Had  Daniel  been  a  late  book,  he  would  no  doubt  have  taken  up  the 
later  account  of  Berosus.  If  he  gave  a  history  differing  from  that  current  in  Babylonia,  the  Jews  of  that  region 
would  not  have  received  it  as  true.  Darius  the  Mede,  or  Cyaxares  II.,  succeeded  and  reigned  two  years.  The  men- 
tion of  this  monarch's  reign,  almost  unknown  to  profane  history,  being  eclipsed  by  the  splendour  of  Cyrus,  is  an  inci- 
dental proof  that  Daniel  wrote  as  a  contemporary  historian  of  events  which  he  knew,  and  did  not  borrow  from  others. 
In  the  third  year  of  Cyrus  he  saw  the  visions  (ch.  10.-12.)  relating  to  his  people  down  to  the  latest  days  and  the  coming 
resurrection.  He  must  have  been  about  eighty-four  years  old  at  this  time.  Tradition  represents  Daniel  as  having 
died  and  been  buried  at  Shushan.  Though  his  advanced  oge  did  not  allow  him  to  be  among  those  who  returned  to 
Palestine,  yet  he  never  ceased  to  have  his  people's  interests  nearest  to  his  heart  (chs.  9.  and  10. 12). 

Authenticity  of  the  Book  of  D.\niel.  Ch.  7. 1,  28;  8.  2;  9.  2;  10. 1,  2;  12.  4,  5,  testify  that  It  was  composed  by 
Daniel  himself.  He  does  not  mention  himself  in  the  first  six  chapters,  which  are  historical;  for  In  these  it  is  not  the 
autiior,  but  the  events  which  are  the  prominent  point.  In  the  last  six,  which  are  prophetical,  the  author  makes  him- 
self known,  for  here  it  was  needed,  prophecy  being  a  revelation  ot  words  to  particular  men.  It  holds  a  third  rank  in 
the  Hebrew  canon:  not  among  the  prophets,  but  In  the  Hagiographa  (Chetublm),  between  Esther  and  Ezra,  books  like 
It  relating  to  the  captivity;  because  he  did  not  strictly  belong  to  those  who  held  exclusively  the  profession  ot 
"  prophets"  In  the  theocracy,  but  was  rather  a  "  seer,"  having  the  gift,  but  not  the  ofjfice  of  prophet.  Were  the  book  an 
Interpolated  one.  It  would  have  been  doubtless  placed  among  the  prophets.  Its  present  position  is  a  proof  of  its 
genuineness,  as  it  was  deliberately  put  In  a  position  different  from  that  where  most  would  expect  to  find  It.  Placed 
between  Esther,  and  Ezra  and  Nehemiah,  it  separated  the  historical  books  of  the  time  after  the  captivity.  Thus, 
Daniel  was,  as  Benqel  calls  blra,  the  politician,  cbronologer,  and  historian  among  the  prophets.    The  Psalms  also 

€19 


Introduction.  •         DANIEL.  Introductioit. 

though  many  are  prophetical,  are  ranked  with  the  Hagiographa,  not  with  the  prophets ;  and  the  Revelation  of  John 
is  separated  from  his  Epistles,  as  Daniel  is  from  the  Old  Testament  prophets.  Instead  of  writing  in  the  midst  of  the 
covenant  people,  and  making  them  the  foreground  of  his  picture,  he  writes  in  a  heathen  court,  the  world-kingdomB 
occupying  the  foreground,  and  the  kingdom  of  God,  though  ultimately  made  the  most  significant,  the  background. 
His  peculiar  position  in  the  heathen  court  is  reflected  in  his  peculiar  position  in  the  canon.  As  the  "  prophets"  in  the 
Old  Testament,  so  the  Epistles  of  the  apostles  in  the  New  Testament  were  written  by  divinely-commissioned  persong 
for  their  contemporaries.  But  Daniel  and  John  were  not  in  immediate  contact  with  the  congregation,  but  isolated 
and  alone  with  God,  the  one  in  a  heathen  court,  the  other  on  a  lonely  isle  (Revelation  1.  9).  Pokphyky,  the  assailant 
of  Christianity  in  the  third  century,  asserted  tliat  tlie  book  of  Daniel  was  a  forgery  of  the  time  of  the  Maccabees,  170-164 
B.  c,  a  time  when  confessedly  there  were  no  prophets,  written  after  the  events  as  to  Antiochus  Epiphanes,  wliich  it 
professes  to  foretell;  so  accurate  are  the  details.  A  conclusive  proof  of  Daniel's  inspiration,  if  his  prophecies  can  bo 
shown  to  have  been  before  the  events.  Now  we  know,  from  Josephus,  that  the  Jews  in  Christ's  days  recognized  Daniel 
as  in  the  canon.  Zechariah,  Ezra,  and  Nehemiah,  centuries  before  Antiochus,  refer  to  it.  Jesus  refers  to  it  in  His  clia- 
racteristic  designation,  "Son  of  man,"  Matthew  24.  30  (Daniel  7. 13) ;  also  expressly  by  name,  and  as  a  "prophet,"  In 
Matthew  24.  15  (cf.  Matthew  24.  21,  with  Daniel  12. 1,  &c.);  and  in  the  moment  thfet  decided  His  life  (Matthew  26.  64)  or 
death,  when  the  high  priest  adjured  him  by  the  living  God.  Also,  in  Luke  1. 19-26,  "Gabriel"  is  mentioned,  whose 
name  occurs  nowhere  else  in  Scripture,  save  ch.  8. 16;  9.  21.  Besides  the  references  to  it  in  Revelation,  Paul  confirms 
the  prophetical  part  of  it,  as  to  tlie  blasphemous  king  (Daniel  7.  8,  2.5;  11.  36),  in  1  Corinthians  6.  2;  2  Thessalonians  2.  3, 
4;  the  narrative  part,  as  to  the  miraculous  deliverances  from  "  the  lions"  and  "the  fire,"  In  Hebrews  11.  33,  34.  Thus 
the  book  is  expressly  attested  by  the  New  Testament  on  the  three  points  made  the  stumbling-block  of  neologists— 
the  predictions,-  the  narratives  of  miracles,  and  the  manifestations  of  angels.  An  objection  has  been  started  to  the 
unity  of  the  book,  viz.,  tliat  Jesus  quotes  no  part  of  tlie  first  half  of  Daniel.  But  Mattliew  21.  44  would  be  an  enigma 
if  it  were  not  a  reference  to  tlie  "stone  that  smote  the  image"  (Daniel  2.  84,  35,  44,  45).  Thus  the  New  Testament  sanc- 
tions clis.  2.,  3.,  6.,  7.,  and  11.  The  design  of  the  miracles  in  the  heathen  courts  where  Daniel  was,  as  of  those  of  Moses 
In  Egypt,  was  to  lead  the  world-power,  wliich  seemed  to  be  victorious  over  the  tlieocracy,  to  see  the  essential  inner  supe- 
riority of  the  seemingly  fallen  kingdom  of  God  to  itself,  and  to  show  prostrate  Israel  that  the  power  of  God  was  the 
same  as  of  old  in  Egypt.  The  first  book  of  Maccabees  (cf.  1  Maccabees  1.  24;  9.  27,  40,  with  Daniel  12. 1;  11.  26,  of  LXX.) 
refers  to  Daniel  as  an  accredited  book,  and  even  refers  to  the  LXX.  Alexandrian  version  of  it.  The  fact  of  Daniel 
having  a  place  in  the  LXX.  shows  it  was  received  by  the  Jews  at  large  prior  to  the  Maccabean  times.  The  LXX.  ver- 
sion so  arbitrarily  deviated  from  the  Hebretv  Daniel,  that  Theodotion's  version  was  substituted  for  it  in  tlie  early 
Christian  Church.  Josephus  {Antiquities,  7. 11, 8)  mentions  that  Alexander  the  Great  had  designed  to  punish  the  Jews 
for  their  fidelity  to  Darius,  but  that  Jaddua  (332  b.  c),  the  high  priest,  met  him  at  the  head  of  a  procession,  and  averted 
his  wrath  by  showing  him  Daniel's  prophecy  that  a  Grecian  monarcli  should  overthrow  Persia.  Certain  it  is,  Alex- 
ander favoured  the  Jews,  and  Josephus'  statement  gives  an  explanation  of  the  fact;  at  least  it  shows  that  the  Jews 
in  Josephus'  days  believed  that  Daniel  was  extant  in  Alexander's  days,  long  before  the  Maccabees.  With  Jaddua 
(higli  priest  from  B.  c.  341-322)  the  Old  Testament  history  ends  (Nehemiah  12. 11).  (The  register  of  the  priests  and  Levites 
was  not  written  by  Nehemiah,  who  died  about  400  b.  c,  but  was  inserted  with  Divine  sanction  by  the  collectors  of  the 
canon  subsequently.)  An  objection  to  Daniel's  authenticity  has  been  rested  on  a  few  Greek  words  found  in  it.  But 
these  are  mostly  names  of  Greek  musical  instruments,  which  were  imported  by  Greece  from  tlie  East,  rather  than 
vice  versa.  Some  of  the  words  are  derived  from  the  common  Indo-Germanic  stock  of  both  Greek  and  Chaldee :  hence 
their  appearance  in  both  tongues.  And  one  or  two  may  have  come  through  the  Greeks  of  Asia  Minor  to  the  Chaldee. 
The  fact  that  from  tlie  fourth  verse  of  the  second  chapter  to  the  end  of  the  seventh,  the  language  is  Chaldee,  but  the 
rest  Hebrew,  is  not  an  argument  against,  but  for,  its  authenticity.  So  in  Ezra  the  two  languages  are  found.  The 
work,  if  that  of  one  author,  must  have  been  composed  by  some  one  in  the  circumstances  of  Daniel,  i.  e.,  by  one  familiar 
witli  both  languages.  No  native-born  Hebrew  who  had  not  lived  in  Chaldea  would  know  Chaldee  so  well  as  to 
use  it  with  the  same  idiomatic  ease  as  his  native  tongue;  the  very  impurities  in  Daniel's  use  of  both  are  just  such  as 
were  natural  to  one  in  his  circumstances,  but  unnatural  to  one  in  a  later  age,  or  to  one  not  half  Hebrew,  half  Chaldean 
In  residence  as  Daniel  was.  Those  parts  of  Daniel  wliich  concern  the  whole  world  are  mostly  Chaldee,  then  the  lan- 
guage of  the  world-empire.  So  Greek  was  made  the  language  of  the  New  Testament,  which  was  designed  for  the 
whole  world.  Those  afl"ecting  the  Jews,  mostly  Hebrew;  and  this  not  so  impure  as  that  of  Ezekiel.  His  Chaldee  is  a 
mixture  of  Hebrew  and  Aramaic.  Two  predictions  alone  are  enough  to  prove  to  us  that  Daniel  was  a  true  prophet. 
(1.)  That  his  prophecies  reach  beyond  Antiochus;  viz.,  he  foretells  the  rise  of  the  four  great  monarchies,  Babylon,  Medo- 
Persia,  Greece,  and  Rome  (the  last  not  being  in  Daniel's  time  known  beyond  the  precincts  of  Italy,  or  rather  of  Latium), 
and  that  no  other  earthly  kingdom  would  subvert  the  fourth,  but  that  It  would  divide  Into  parts.  All  this  has  come 
to  pass.  No  fifth  gTea.t  earthly  monarchy  has  arisen,  though  often  attempted,  as  by  Charlemagne,  Charles  V.,  and 
Napoleon.  (2.)  The  time  of  Messiah's  advent,  as  dated  from  a  certain  decree.  His  being  cut  off,  and  the  destruction  of 
the  city.  "  He  who  denies  Daniel's  prophecies,"  says  Sir  Isaac  Newton,  "  undermines  Christianity,  which  Is  founded 
on  Daniel's  prophecies  concerning  Christ." 

Chakacteristics  of  Daniel.  The  vision  mode  of  revelation  is  the  exception  in  other  prophets,  the  rule  In  Daniel. 
In  Zechariali  (1.-6.),  who  lived  after  Daniel,  the  same  mode  appears,  but  the  other  form  from  the  seventh  chapter  to 
the  ^nd.  The  Revelation  of  St.  John  alone  Is  perfectly  parallel  to  Daniel,  which  may  be  called  the  Old  Testament 
Apocalypse.  In  the  contents  too  there  Is  the  difference  above  noticed,  that  he  views  the  kingdom  of  God  from  the  stand- 
point of  the  world-kingdoms,  the  development  of  which  Is  his  great  subject.  This  mode  of  viewing  it  was  appropriate 
to  his  own  position  in  a  heathen  court,  and  to  the  relation  of  subjection  in  which  the  covenant  people  then  stood  to 
the  world-powers.  No  longer  are  single  powers  of  the  world  incidentally  introduced,  but  the  universal  monarchies  are 
the  chief  theme.  In  which  the  worldly  principle,  opposed  to  the  klngdomof  God,  manifests  Itself  fully.  The  near  and 
distant  are  not  seen  in  the  same  perspective,  as  by  the  other  prophets,  who  viewed  the  whole  future  from  the  eschato- 
logical  point;  but  in  Daniel  the  historical  details  are  given  of  that  development  of  the  world-powers  which  must  pre- 
cede the  advent  of  the  kingdom.    [Auberlen.] 

Significance  of  the  Babylonian  Captivity.  The  exile  Is  the  historical  basis  of  Daniel's  prophecies,  as  Daniel 
Implies  In  the  first  chapter,  which  commences  with  the  beginning,  and  ends  with  the  termination,  of  the  captivity 
(ch.  1. 1, 21;  cf.  ch.  9. 1,  2).  A  new  stage  In  the  theocracy  begins  with  the  captivity.  Nebuchadnezzar  made  three  In- 
cursions Into  Judah.  The  first  under  Jehoiakim  (606  b.  c),  in  which  Daniel  was  carried  away,  subjected  the  theocracy 
620 


Nebuchadnezzar  Besieges  Jerusalem,  DANIEL   I.  TJie  Babylonian  Captivity  Begiru, 

to  the  Babylonian  world-power.  The  second  (598  b.  c.)  was  tliat  in  which  Jehoiachin  and  Ezekiel  were  carried  away. 
The  third  (588  B.  c),  in  which  Nebuchadnezzar  destroyed  Jerusalem  and  carried  away  Zedekiah,  Originally,  Abraham 
was  raised^out  of  the  "sea"  (Daniel  7.  2)  of  the  nations,  as  an  Island  holy  to  God,  and  his  seed  chosen  as  God's  mediator 
of  His  revelations  of  love  to  mankind.  Under  David  and  Solomon,  the  theocracy,  as  opposed  to  the  heathen  power, 
attained  its  climax  in  the  Old  Testament,  not  only  being  independent,  but  lord  of  the  surrounding  nations;  so  that 
the  period  of  these  two  kings  was  hencefortlj  made  the  type  of  the  Messianic.  But  when  God's  people,  instead  of  rest- 
ing on  Him,  seek  alliance  with  the  world-power,  that  very  power  is  made  tlie  instrument  of  their  chastisement.  So 
Ephraim  (722  b.  c.)  fell  by  Assyria;  and  Judah  also,  drawn  into  the  sphere  of  the  world's  movements  from  the  tinif. 
of  Ahaz,  who  sought  Assyrian  help  (740  B.  c. ;  Isaiah  7.),  at  last  fell  by  Babylon,  and  thenceforth  has  been  more  or  Ip^d 
dependent  on  the  world-monarchies,  and  so,  till  Messiah,  was  favoured  with  no  revelations  from  the  time  of  Mal>' .hi, 
400 years.  Thus,  from  the  beginning  of  tlie  exile,  the  tlieocracy,  in  the  strict  sense,  ceased  on  earth;  the  rule  of  the 
•world-powers  superseding  it.  But  God's  covenant  with  Israel  remains  firm  (Romans  11.29);  therefore,  a  pei^od  of 
blessing  under  Messiah's  kingdom  is  now  foretold  as  about  to  follow  their  long  chastisement.  The  exile  thus  is  the 
turning-point  in  the  liistory  of  the  theocracy,  which  Roos  thus  divides:  (1.)  F'rora  Adam  to  the  exodus  out  of  Egypt. 
(2.)  From  the  exodus  to  the  beginning  of  the  Babylonian  captivity.  (3.)  From  the  captivity  to  the  millennium.  (4.) 
From  the  millennium  to  the  end  of  the  world.  The  position  of  Daniel  in  the  Babylonian  court  was  in  unison  with  the 
altered  relations  of  the  theocracy  and  the  world-power,  whicii  new  relation  was  to  be  the  theme  of  his  prophecy  Ear- 
lier prophets,  from  the  stand-point  of  Israel,  treated  of  Israel  in  its  relation  to  the  world-powers ;  Daniel,  from  Baby- 
lon, the  centre  of  the  then  world-power,  treats  of  the  world-powers  in  their  relation  to  Israel.  His  seventy  years'  resi- 
dence in  Baljylon,  and  his  high  official  position  there,  gave  him  an  insight  into  the  world's  politics,  fitting  him  to  be 
the  recipient  of  political  revelations;  while  his  spiritual  experiences,  gained  through  Nebuchadnezzar's  humilia- 
tion, Belshazzar's  downfall  and  the  rapid  decay  of  the  Babylonian  empire  itself,  as  well  as  the  miraculous  de'' ver- 
ances  of  himself  and  his  friends  (ch.  3.-6.),  all  fitted  him  for  regarding  things  from  the  spiritual  stand-point,  from 
which  the  world's  power  appears  transient,  but  tlie  glory  of  God's  kingdom  eternal.  As  his  political  position  was  tlio 
bodi/,  the  school  of  magicians  in  which  he  had  studied  for  three  years  (ch.  1. 4,  5)  was  the  soul;  and  his  mind  strong  in 
faith  and  nourished  by  the  earlier  prophecies  (ch.  9.  2),  the  spirit  of  his  prophecy,  which  only  waited  for  the  spirit  of 
revelation  from  aljove  to  kindle  it.  So  God  fits  His  organs  for  their  work.  Auberlen  compares  Daniel  to  Joseph : 
the  one  at  the  beginning,  the  other  at  tlie  end  of  the  Jewish  history  of  revelation ;  both  representatives  of  God  and 
His  people  at  heathen  courts;  both  interpreters  of  the  dim  presentiments  of  truth,  expressed  In  God-sent  dreams, 
and  therefore  raised  to  honour  by  the  powers  of  the  world  :  so  representing  Israel's  calling  to  be  a  royal  priesthood 
among  the  nations;  and  types  of  Clirist,  the  true  Israel,  and  of  Israel's  destination  to  be  a  light  to  lighten  the  whole 
Gentile  world,  as  Romans  11. 12, 15  foretells.  As  Achilles  at  the  beginning,  and  Alexander  at  the  end,  of  Grecian  his- 
tory are  the  mirrors  of  the  whole  life  of  the  Hellenic  people,  so  Joseph  and  Daniel  of  Israel. 

Contents  of  the  Book.  Historical  and  biographical  introduction  in  the  first  chapter.  Daniel,  a  captive  exile,  is  rep- 
resentative of  his  nation  in  its  servitude  aud  exile:  wliile  his  heavenly  insight  into  dreams,  far  exceeding  that  of  the 
magi,  represents  the  Divine  superiority  of  the  covenant  people  over  their  heathen  lords.  The  high  dignities,  even 
in  tlie  world,  which  he  thereby  attained,  typify  the  giving  of  the  earth-kingdom  at  last  "to  the  people  of  the  saints 
of  the  Most  High"  (ch.  7.  27).  Thus  Daniel's  personal  history  is  the  typical  foundation  of  his  prophecy.  The  prophets 
had  to  experience  in  tliemselves,  and  in  their  age,  something  of  what  they  foretold  about  future  times;  Just  as  David 
felt  much  of  Christ's  sufferings  in  his  own  person  (cf.  Hosea  1. 2-9, 10, 11 ;  ?.  3).  So  Jonah  1.,  <tc.  [Roos.]  Hence  bio- 
graphical notices  of  Daniel  and  his  friends  are  inserted  among  his  prophecies.  Chs.  2.-12  contain  the  substance  of  the 
book,  and  consist  of  two  parts.  Tlie  first,  viz.,  chs.  2.-7.,  represent  the  development  of  the  world-powers,  viewed  from  a 
historical  point.  Tlie  second,  ciis.  8.-12.,  their  development  in  relation  to  Israel,  especially  in  the  future  preceding 
Christ's  first  advent,  foretold  in  the  ninth  chapter.  But  prophecy  looks  beyond  the  immediate  future  to  the  complete 
fulfilment  in  the  last  days,  since  tlie  individual  parts  in  the  organic  history  of  salvation  cannot  be  understood  except 
In  connection  with  the  whole.  Also  Israel  looked  forward  to  the  Messianic  time,  not  only  for  spiritual  salvation,  but 
also  for  the  visible  restoration  of  the  kingdom  which  even  now  we  too  expect.  The  prophecy  which  they  needed 
ouglit  tlierefore  to  compiise  botli,  and  so  much  of  the  history  of  the  world  as  would  elapse  before  the  final  consumma- 
tion. The  period  of  Daniel's  prophecies,  tlierefore,  is  that  from  the  downfall  of  the  theocracy  at  the  captivity  till  its 
final  restoration,  yet  future— tlie  period  of  tlie  dominion  of  the  world-powers,  not  set  aside  by  Christ's  first  coming 
(John,  18.  30;  for,  to  have  taken  the  earth-kingdom  tlieji,  would  have  been  to  take  it  from  Satan's  hands,  Matthew  4. 
8-10),  but  to  be  superseded  by  His  universal  and  everlasting  kingdom  at  His  second  coming  (Revelation  II.  15).  Thus 
the  general  survey  of  the  development  and  final  destiny  of  tlie  world-powers  (chs,  2.-7.)  fittingly  precedes  the  disclo- 
sure's as  to  the  immediate  future  (chs.  8.-12).  Daniel  marks  the  division  by  writing  the  first  part  in  Chaldee,  and  the 
second,  and  the  introduction,  in  Hebrew;  the  former,  referring  to  the  powers  of  the  world,  in  the  language  of  the  then 
dominant  world-power  under  which  he  lived;  the  latter,  relating  to  the  people  of  God,  In  their  own  language.  An 
Interpolator  in  a  later  age  would  have  used  Hebrew,  the  language  of  the  ancient  prophets  throughout,  or  If  anywhere 
Aramaic,  so  as  to  be  understood  by  his  contemporaries,  he  would  have  used  it  in  the  second  rather  than  in  the  first 
part,  as  having  a  more  immediate  reference  to  his  own  times,    [Auberlen.J 


CHAPTER    I  of  Jehoiakim:  this  probably  took  place  in  the  end  of  the 

third  year  of  Jehoiakim,  shortly  be/ore  the  battle  of  Car- 

Ver.  1-21.  The  Babylonian  Captivity  begins;  Dan-  chemish.    [Fairbaikn.]    Nebuchadnezzar  took <»  way  the 

rEL'3  Education  at  Babylon,  Ac.     1.  third  year— cf.  captives  as  hostages  for  the  submission  of  the  Hebrews, 

Jeremiah  2.5, 1,  "  the  fourth  year;  Jehoiakim  came  to  the  Historical  Scripture  gives  no  positive  account  of  this  first 

throne  at  </ie  end  of  the  year,  which  Jeremiah  reckons  as  deportation,  with  whicli  the  Babylonian  captivity,  i.e., 

the  first  year,  but  which  Daniel  leaves  out  of  count,  being  Judah's  subjection  to  Babylon  forseventy  years  (Jeremiah 

an  incomplete  year:  thus.  In  Jeremiah,  it  is  " the  fourth  29.10),  begins.    But  2  Chronicles  36,6,7,  states,  that  Nc- 

year;"  in  Daniel,  "the  CAird."    [Jahn.J    However,  Jere-  buchadnezzar  had  intended  "to carry  Jehoiakim  to  Bal)- 

mlah  (25.1;  46,  2)  merely  says,  the  fourth  year  of  Jehoiakim  ylon."  and  that  he  "carried  off  the  vessels  of  the  house  of 

coincided  with  the  first  of  Nebuchadnezzar,  when  the  la t-  the  Lord"  thither.    But  Jehoiakim  died  at  Jerusiilein,  be- 

ter  cnqji^ed  the  EyijiUians  at  Carchemish ;  not  that  the  de-  fore  the  conqueror's  intention  as  to  him  was  carried  into 

portation  of  captives  from  JenuaU-m  was  In  the  fourth  year  effect  (Jeremiah  22. 18, 19 ;  36. 30),  and  his  dead  body,  as  WM 

621 


The  Hebrew  Children  Educated. 


DANIEL  II. 


The  Dream  of  Nebwhadnesztir. 


foretold,  was  dragged  out  of  the  gates  by  the  Chaldean 
besiegers,  and  left  unburied.  The  second  deportation 
under  Jehoiachin  was  eight  years  later,  a.  SUiiiar— the 
old  name  of  Babylonia  (Genesis  11.  2;  14. 1;  Isaiah  11. 11; 
Zechariah  5. 11).  Nebuchadnezzar  took  only  "  part  of  the 
vessels,"  as  he  did  not  intend  wholly  to  overtiirow  the 
state,  but  to  make  it  tributary,  and  to  leave  such  vessels 
as  were  absolutely  needed  for  the  public  worship  of  Jeho- 
vali.  Subsequently  all  were  taken  away,  and  were  re- 
stored under  Cyrus  (Ezra  1. 7).  hl«  god— Bel.  His  temple, 
as  was  often  tlie  case  among  the  heathen,  was  made 
"  treasure-house"  of  the  king.  3.  master  of .  .  .  euawclis 
—called  in  Turkey  the  "  Kislar  Aga."  of  the  king's  seed— 
of.  the  prophecy,  2  Kings  20.  17,  18.  •*.  no  blemish- A 
handsome  form  was  connected,  in  Oriental  ideas,  with 
mental  power.  "  Children"  means  youths  of  twelve  or 
fourteen  years  old.  teach.  .  .  .  tongue  of  .  .  .  Chaldeans 
—their  language  and  literature,  the  Aramaic- Babylonian. 
That  the  heathen  lore  was  not  altogether  valueless  ap- 
pears from  the  Egyptian  magicians  who  opposed  Moses; 
the  Eastern  Magi  who  sought  Jesus,  and  who  may 
have  drawn  the  tradition  as  to  the  "  King  of  the  Jews" 
from  Daniel  9.  24,  &c.,  written  in  the  East.  As  Moses  was 
trained  in  the  learning  of  the  Egyptian  sages,  so  Daniel 
in  that  of  the  Chaldeans,  to  familiarize  his  mind  with 
mysterious  lore,  and  so  develop  his  heaven-bestowed  gift 
of  understanding  in  visions  (v.  4,  5, 17).  5.  king's  meat- 
It  is  usual  for  an  Eastern  king  to  entertain,  from  the  food 
of  his  table,  many  retainers  and  royal  captives  (Jeremiah 
52. 33, 34).  The  Hebrew  for  "  meat"  implies  delicacies,  stand 
before  the  king — as  attendant  courtiers ;  not  as  eunuchs. 
6.  children  of  Jndah— the  most  noble  tribe,  being  that 
to  which  the  "king's  seed"  belonged  (cf.  v.  3).  7.  gave 
names — designed  to  mark  their  new  relation,  that  so  tliey 
might  forget  their  former  religion  and  country  (Genesis 
41.  45).  But  as  in  Joseph's  case,  whom  Pharaoh  called 
Zaphnath-paaneah,  so  in  Daniel's,  the  name  indicative  of 
his  relation  to  a  heathen  court  ("Belteshazzar,"  i.e."BeVs 
prince"),  however  flattering  to  him,  is  not  the  one  retained 
by  Scripture,  but  the  name  marking  his  relation  to  God 
("Daniel,"  God  my  Judge,  the  theme  of  his  prophecies 
being  God's  judgment  on  the  heathen  world-powers). 
Hanauiah — i.  e..  Whom  Jehovah  hath  favoured.  Shadracli, 
—from  Rak,  in  Babylonian,  "  the  King,"  i.  e.,  "  tlie  Sui\ ;" 
the  same  root  as  in  Abrech  {Margin,  Genesis  41.  43),  "  In- 
spired or  illumined  by  the  Sun-god."  Mishael — i.  e.,  "  Wlio 
Is  wliat  God  is?"  Who  is  comparable  to  Godf  Meshach — 
The  Babylonians  retained  the  first  syllable  of  Mishael,  the 
Hebrew  name ;  but  for  El,  i.  e.,  God,  substituted  SJuik,  tlie 
Babylonian  goddess,  called  Sheshach  (Jeremiah  25.  26;  51. 
41);  answering  to  the  Eartli,  or  else  Venus,  the  goddess  of 
love  and  mirth ;  it  was  during  her  feast  that  Cyrus  took 
Babylon.  Azariah — i.  e.,  "  Whom  Jehovah  helps."'  Abed- 
nego— i.  e.,  Servant  of  the  shining  fire.  Thus,  instead  of  Jell  o- 
vah,  these  His  servants  were  dedicated  by  the  heathen  to 
their  four  leading  gods  [Herodotus,  Clio.]  Bel,  the  Chief- 
god,  the  Sun-god,  Earth-god,  and  Fire-god.  To  the  last  the 
three  youths  were  consigned  when  refusing  to  worship 
tlie  golden  image  (ch.  3).  The  Chaldee  version  translates, 
"Lucifer,"  in  Isaiah  14. 12,  Nogea,  the  same  as  JVego.  The 
names  thus  at  the  outset  are  significant  of  the  seeming 
triumph,  but  sure  downfall,  of  the  heathen  powers  before 
Jehovah  and  His  people.  8.  Daniel  .  .  .  -w^ould  not  de- 
file himself  -with  .  .  .  king's  meat — Daniel  is  specified 
as  being  the  leader  in  the  "purpose"  (the  word  implies  a 
decided  resolution)  to  abstain  from  defilement,  thus  mani- 
festing a  character  already  formed  for  prophetical  func- 
tions. The  other  three  youths,  no  doubt,  shared  in  his 
purpose.  It  was  the  custom  to  throw  a  small  part  of  the 
viands  and  wine  upon  the  earth,  as  an  initiatory  oflering 
to  the  gods,  so  as  to  consecrate  to  them  the  whole  enter- 
tainment (cf.  Deuteronomy  32.  38).  To  have  partaken  of 
•such  a  feast  would  have  been  to  sanction  idolatrj%  and 
was  forbidden  even  after  the  legal  distinction  of  clean  and 
unclean  meats  was  done  away  (1  Corinthians  8.7, 10;  10. 
27,  28).  Thus  the  faith  of  these  youths  was  made  instru- 
mental in  overruling  the  evil  foretold  against  the  Jews 
(Ezekiel  4. 13;  Hosea  9.  3),  to  the  glory  of  God.  Daniel  and 
622 


his  three  friends,  says  Atjberlen,  stand  out  like  an  oasis 
in  the  desert.  Like  Moses,  Daniel  "chose  rather  to  suffer 
aflliction  with  the  people  of  God,  tlian  to  enjoy  the  pleas- 
ures of  sin  for  a  season"  (see  cli.  9).  He  who  is  to  inter- 
pret Divine  revelations  must  not  feed  on  the  dainties,  nor 
drink  from  tlie  intoxicating  cup,  of  this  world.  This  made 
him  as  dear  a  name  to  his  countrymen  as  Noah  and  Job, 
who  also  stood  alone  in  their  piety  among  a  perverse 
generation  (Ezekiel  14.14;  28.  3).  requested  —  wliiist  de- 
cided in  principle,  we  ought  to  seek  our  object  by  gentle- 
ness, rather  than  by  an  ostentatious  testimony,  which, 
under  the  plea  of  faithfulness,  courts  opposition.  9.  God 
,  .  .  brought  Daniel  into  favour — the  favour  of  others 
towards  the  godly  is  the  doing  of  God.  So  in  Joseph's  case 
(Genesis  39.  21).  Especially  towards  Israel  (Psalm  106.  46; 
cf.  Proverbs.  16. 7).  10.  -^vorse  liking— looking  less  healthy. 
your  sort — oiyour  age,  or  class;  lit., circle,  endanger  my 
head— an  arbitrary  Oriental  despot  would,  in  a  fit  of  wrath 
at  his  orders  having  been  disobeyed,  command  the  of- 
fender to  be  instantly  decapitated.  11.  Melxar— rather, 
the  steward,  or  chief  butler,  entrusted  by  Ashpenaz  with 
furnishing  the  daily  portion  to  the  youths.  [Gesenius.] 
The  word  is  still  in  use  in  Persia.  13.  pulse — the  Hebrew 
expresses  any  vegetable  grown  from  seeds,  i.  e.,  vegetable 
food  in  general.  [Gesenius.]  13-15.  Illustrating  Deuter- 
onomy 8.  3,  "Man  dotli  not  live  by  bread  only,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  the  Lord." 
17.  God  gave  thent  knowledge— (Exodus  31.2,3;  1  Kings 
3.  12;  Job  32.  8 ;  James  1.  5,  17.)  Daniel  had  understand- 
ing in  .  .  .  dreams — God  thus  made  one  of  the  despised 
covenant  people  eclipse  tlie  Chaldean  sages  in  the  very 
science  on  which  they  most  prided  tliemselves.  So  Joseph 
in  the  court  of  Pharaoh  (Genesis  40.  5;  41. 1-8).  Daniel,  in 
these  praises  of  his  own  "understanding,"  speaks  not 
through  vanity,  but  by  the  direction  of  God,  as  one  trans- 
ported out  of  himself.  See  my  Introduction,  "  Contents 
OF  the  Book."  18.  brought  them  in  —  i.e.,  not  only 
Daniel  and  his  three  friends,  but  other  youths  (v.  3;  and 
V.  19,  "among  them  all).  19.  stood  .  .  ,  before  the  king— • 
t.  e.,  were  advanced  to  a  position  of  favour  near  the  throne, 
5J0.  ten  tinies — lit.,  "ten  hands."  magicians — properly, 
"sacred  scribes,  skilled  in  the  sacred  writings,  a  class  of 
Egyptian  priests"  [Gesenius]  ;  from  a  Hebrew  root,  a  pen. 
The  word  in  our  EnglishVersion,  "  magicians,"  comes  from 
Mag,  i.e.,  "a  priest."  The  Magi  formed  one  of  the  six 
divisions  of  the  Medes.  astrologers — Hebrew,  "  enchant- 
ers," from  a  root,  "to  conceal,"  practisers  of  the  occult 
arts.  !21.  Daniel  continued  .  .  .  unto  .  .  .  first  year  of 
Cyrus— (2  Chronicles  36.  22  ;  Ezra  1. 1.)  Not  that  he  did  not 
continue  beyond  that  year,  but  the  expression  is  designed 
to  mark  the  fact  that  he  who  was  one  of  the  first  captives 
taken  to  Babylon,  lived  tosee  the  end  of  the  captivity.  See 
my  Introdiiclion,  "Significance  OF  the  Babylonian  Ex- 
ile." In  ch.  10.  1  he  is  mentioned  as  living  "in  the  third 
year  of  Cyrus."  See  Margin  Note,  on  the  use  of  "till," 
Psalm  110. 1 ;  112.  8. 

CHAPTER    II. 

Ver.  1-49.  Nebuchadnezzar's  Dream:  Daniel's  In- 
terpretation OF  it,  and  Advancement.  1.  second 
year  of  .  .  .  Nebucliadnezzar — Ch.  1.  5  shows  that  "  three 
years"  had  elapsed  since  Nebuchadnezzar  had  taken  Jeru- 
salem. The  solution  of  tills  difliculty  is,  Nebucliadnezzar 
first  ruled  as  subordinate  to  his  father  Nabopolassar,  to 
which  time  ch.l.  refers;  whereas  "the  second  year"  in 
ch.  2.  is  dated  from  his  sole  sovereignty.  The  very  diffi- 
culty is  a  proof  of  genuineness ;  all  was  clear  to  the  writer 
and  the  original  readers  from  their  knowledge  of  the  cir- 
cumstances, and  so  he  adds  no  explanation.  A  forger 
would  not  introduce  difliculties ;  the  author  did  not  then  see 
any  difficulty  in  the  case.  Nebuchadnezzar  is  called 
"king"  (ch.  1. 1),  by  anticipation.  Before  he  left  Judea,  he 
became  actual  king  by  the  death  of  his  father,  and  tlie 
Jews  always  called  him  "king,"  as  commander  of  the 
invading  armj'.  dreams— It  is  significant  that  not  to 
Daniel,  but  to  the-then-world-ruler,  Nebuchadnezzar,  the 
dream  is  vouchsafed.    It  was  from  the  first  of  its  repr©» 


Nebvchadnezzar's  Dream. 


DANIEL  II. 


DanieTs  Interpretation  Tliereof 


eentatlves  who  had  conquered  the  theocracy,  that  the 
world-power  was  to  learn  its  doom,  as  about  to  be  In  its 
turn  subdued,  and  for  ever,  by  the  kingdom  of  God.  As 
this  vision  opens,  so  that  In  ch.  7.,  developing  the  same 
truth  more  fully,  closes  the  first  part.  Nebuchadnezzar, 
as  vicegerent  of  God  (v.  37;  cf.  Jeremiah  25.  9;  Ezekiel  28. 
12-15;  Isaiah  44.  28;  45.1;  Romans  13. 1),  is  honoured  with 
the  revelation  in  the  form  of  a  dream,  the  appropriate 
form  to  one  outside  the  kingdom  of  God.  So  in  the  cases 
of  Abimelech,  Pharaoh,  &c.  (Genesis  20.  and  41.),  especially 
as  the  heathen  attached  such  importance  to  dreams.  Still 
It  is  not  he,  but  an  Israelite,  who  interprets  it.  Heathen- 
dom is  passive,  Israel  active,  in  Divine  things,  so  that  the 
glory  redounds  to  "the  God  of  heaven."  3.  CHaldeans— 
here,  a  certain  order  of  priest-magicians,  who  wore  a 
peculiar  dress,  like  that  seen  on  the  gods  and  deified 
men  in  the  Assyrian  sculptures.  Probably  they  be- 
longed exclusively  to  the  Chaldeans,  the  original  tribe 
of  the  Babylonian  nation.  Just  as  the  Magians  were 
properly  Medes.  3.  troubled  to  kno'vv  tlie  dream — He 
awoke  in  alarm,  reYnembering  that  something  solemn 
had  been  presented  to  him  in  a  dream,  without  being  able 
to  recall  the  form  in  which  it  had  clothed  itself.  His 
thouglits  on  the  unprecedented  greatness  to  which  his 
power  had  attained  (v.  29)  made  him  anxious  to  know 
what  the  issue  of  all  this  should  be.  God  meets  this  wish 
in  the  way  most  calculated  to  impress  him.  4.  Here 
begins  the  Chaldee  portion  of  Daniel,  which  continues  to 
the  end  of  ch.  7.  In  it  the  course,  character,  and  crisis  of 
the  Gentile  power  are  treated  of;  whereas,  in  the  other 
parts,  which  are  in  Hebrew,  the  things  treated  of  apply 
more  particularly  to  the  Jews  and  Jerusalem.  Syrlac — 
the  Aramean  Chaldee,  the  vernacular  tongue  of  the  king 
and  his  court;  the  prophet,  by  mentioning  it  here,  hints 
at  the  reason  of  his  own  adoption  of  it  from  this  point. 
live  for  ever— a  formula  in  addressing  kings,  like  our 
"  Long  live  the  king !"  Cf.  I  Kings  1.  81.  5.  The  thing— 
t.  1?.,  TJie  dreatn,  "  is  gone  from  me."  Gesenius  translateit, 
"The  decree  is  gone  forth  from  me,"  irrevocable  (cf.  Isaiah 
4-5.  23),  viz.,  that  you  shall  be  executed,  if  you  do  not  tell 
both  the  dream  and  the  interpretation.  English  Version 
Is  simpler,  which  supposes  the  king  himself  to  have  for- 
gotten the  dream.  Pretenders  to  supernatural  knowledge 
often  bring  on  themselves  their  own  punishment,  cut  In 
pieces— (1  Samuel  15.  33.)  tiouseg  .  .  .  dungUUl- rather, 
a  morass  heap.  The  Babylonian  houses  were  built  of  sun- 
dried  bricks;  when  demolished,  the  rain  dissolves  the 
whole  into  a  mass  of  mire,  in  the  wet  land,  near  the  river. 
[Stuart.]  As  to  the  consistency  of  this  cruel  threat  with 
Nebuchadnezzar's  character,  see  ch.  4. 17, "  basest  of  men ;" 
Jeremiah  89.  5,  6;  52.  9-11.  6.  rewards— ii<.,  "presents 
poured  out  in  lavish  profusion."  8.  gain  .  .  .  time — lit., 
buy.  Cf.  Epliesians  5. 16;  Colossians  4.  5,  where  the  sense 
Is  somewhat  diflTerent.  the  thing  Is  gone  from  me— (See 
2fote,  V.  5.)  9.  one  decree— there  can  be  no  second  one 
reversing  the  first  (Esther  4. 11).  corrupt — deceitful,  till 
the  time  be  changed— till  a  new  state  of  things  arrive, 
either  by  my  ceasing  to  trouble  myself  about  the  dream, 
or  by  a  ch.ange  of  government  (which  perhaps  the  agita- 
tion caused  by  the  dream  made  Nebuchadnezzar  to  fore- 
bode, and  so  to  suspect  the  Chaldeans  of  plotting),  tell 
.  .  .  dream,  and  I  shall  knotv  ...  ye  can  sho^v  .  .  .  In- 
terpretation— If  ye  cannot  tell  the  past,  a  dream  actually 
presented  to  me,  how  can  ye  know,  and  show,  the  future 
events  prefigured  in  it?  There  Is  not  a  man  .  .  .  that 
ean  sho^v  —  God  makes  the  heathen,  out  of  their  own 
mouth,  condemn  their  impotent  pretensions  to  supernat- 
ural knowledge,  in  order  to  bring  out  in  brighter  contrast 
His  power  to  reveal  secrets  to  His  servants,  though  but 
"  men  upon  the  earth"  (cf.  t».  22,  23).  therefore,  &c.—i.  e., 
If  such  things  could  be  done  by  men,  other  absolute 
princes  would  have  required  them  from  their  magicians; 
as  they  have  not,  it  Is  a  proof  such  things  cannot  be  done, 
and  cannot  be  reasonably  asked  from  us.  11.  gods, 
^vhose  d\velllng  Is  not  w^lth  flesh— answering  to  "no 
man  upon  the  earth;"  for  there  were.  In  their  belief,  "  men 
in  heaven,"  viz.,  men  deified ;  e.  ff.,  Nimrod.  The  supreme 
gods  are  referred  to  here,  who  alone,  in  the  Chaldean 


view,  could  solve  the  difficulty,  but  who  do  not  commu- 
nicate with  men.  The  inferior  gods,  intermediate  between 
men  and  the  supreme  gods,  are  unable  to  solve  it.  Con- 
trast with  this  heathen  ide.a  of  the  utter  severance  of 
God  from  man,  John  1. 14,  "The  Word  was  made  flesh,  and 
dwelt  among  us;"  Daniel  was  in  this  case  made  His  rep- 
resentative. 1!S,  13.  Daniel  and  his  companions  do  not 
seem  to  have  been  actually  numbered  among  the  Magi  or 
Chaldeans,  and  so  were  not  summoned  before  the  king. 
Providence  ordered  it  so  that  all  mere  human  wisdom 
should  be  shown  vain  before  his  Divine  power,  through 
His  servant,  was  put  forth.  Ver.  24  shows  that  the  decree 
for  slaying  the  wise  men  had  not  been  actually  executed 
when  Daniel  interposed.  14.  captain  of  the  king's 
gitnrd — commanding  the  executioners  (see  Margin;  and 
Genesis  37.  36,  Margin).  15.  Why  Is  the  decree  so  hasty 
—Why  were  not  all  of  us  consulted  before  the  decree  for 
the  execution  of  all  was  issued  7  the  thing— the  agitation 
of  the  king  as  to  his  dream, and  his  abortive  consultation 
of  the  ChaldeauR.  It  is  plain  from  this  that  Daniel  was 
till  now  ignorant  of  the  whole  matter.  IG.  Daniel  went 
In— perhaps  not  in  person,  but  by  the  mediation  of  some 
courtier  who  had  access  to  him.  His  first  direct  interview 
seems  to  have  been  v.  25.  [Baknes.]  time- the  king 
granted  "time"  to  Daniel,  though  he  would  not  do  so  to 
the  Chaldeans,  because  they  betrayed  their  lying  purpose 
by  requiring  him  to  tell  the  dream,  which  Daniel  did  not. 
Providence  doubtless  influenced  his  mind,  already  favour- 
able (ch.  1. 19,  20),  to  show  special  favour  to  Daniel.  IT. 
Here  appears  the  reason  why  Daniel  sought  "  time"  (v.  16), 
viz.,  he  wislied  to  engage  his  friends  to  join  him  in  prayer 
to  God  to  reveal  the  dream  to  him.  18.  An  illustration 
of  the  power  of  united  prayer  (Matthew  18. 19).  The  same 
instrumentality  rescued  Peter  from  his  peril  (Acts  12. 5-12). 

19.  revealed  .  .  .  In  .  .  .  night  vision  — (Job  33.   15,   16.) 

20.  answered- responded  to  God's  goodness  by  praises. 
name  of  God — God  in  His  revelation  of  Himself  by  acts  of 
love,  "wisdom,  and  might"  (Jeremiali  32. 19).  21.  changeth 
.  .  .  times  .  .  .  seasons — "he  herein  gives  a  general  pre- 
paratory intimation,  that  the  dream  of  Nebuchadnezzar 
is  concerning  the  changes  and  successions  of  kingdoms." 
[Jerome.]  The  "  times"  are  the  p?iases  and  periods  of  du- 
ratio7i  of  empires  (cf.  ch.  7.  25;  1  Chronicles  12.  32;  29.  30); 
tlie  "seasons,"  the /iMmf;  times  for  their  culmination,  de- 
cline, and  fall  (Ecclesiastes  3.  1;  Acts  1.  7;  1  Thessalonians 
5.  1).  The  vicissitudes  of  states,  with  their  times  and 
seasons,  are  not  regulated  by  chance  or  fate,  as  the 
heathen  thought,  but  by  God.  renioveth  kings— (Job  12. 
18;  Psalm  75.  6,  7;  Jeremiah  27.  5;  cf.  1  Samuel  2.  7,  8.) 
glveth  wisdom— (1  Kings  3.9-12;  James  1.5.)  33.  re- 
vealeth— (Job  12.  22.)  So  spiritually,  Ephesians  1.  17,  18). 
kno-weth  what  is  In  .  ,  .  darkness — (Psalm  139.  11,  12; 
Hebrews  4.  13.)  light  .  .  .  him— (James  1.17;  1  John  1. 
4.)  Apocalypse,  or  "revelation,"  signifies  a  Divine, 
prophecy  a  human,  activity.  Cf.  1  Corinthians  14.  6, 
where  the  two  are  distinguished.  The  prophet  is  con- 
nected witli  the  outer  world,  addressing  to  the  congrega- 
tion the  words  with  which  the  Spirit  of  God  supplies  liim; 
he  speaks  in  the  Spirit,  but  the  apocalyptic  seer  is  in  the 
Spirit  in  his  whole  person  (Revelation  J.  10;  4.2).  The 
form  of  the  apocalyptic  revelation  (the  very  term  mean- 
ing that  the  veil  that  hides  the  invisible  world  is  takcji  off) 
is  subjectivelj'  either  the  dream,  or,  higher,  the  vision. 
The  interpretation  of  Nebuchadnezzar's  dream  was  a  pre- 
paratory education  to  Daniel  himself.  By  gr.adual  steps, 
each  revelation  preparing  him  for  the  succeeding  one, 
God  fitted  him  for  disclosures  becoming  more  and  more 
special.  In  chs.  2.  and  4.  he  Is  but  an  Interpreter  of  Ne- 
buchadnezzar's dreams;  then  he  has  a  dream  himself, 
but  it  Is  only  a  vision  in  a  dream  of  the  night  (ch.  7.  1,  2); 
then  follows  a  vision  in  a  waking  state  (ch.  8.  1-3);  lastly, 
in  the  two  final  revelations  (chs.  9.  and  10.-12.)  the 
ecstatic  state  Is  no  longer  needed.  The  progression  In 
the  form  answers  to  the  progression  In  the  contents  of 
his  prophecy;  at  first  general  outlines,  and  these  after- 
wards filled  up  with  minute  chronological  and  historical 
details,  such  as  are  not  found  In  the  Revelation  of  John, 
thougli,  OS  became  the  New  Testament,  the  form  of  revela- 

623 


Daniel  Telleth  the  King's  Dream, 


DANIEL  II. 


and  the  Interpretation  of  U. 


tlon  Is  the  highest,  viz.,  clear  waking  visions.  [Aubek- 
tEN.]  23.  tliee  .  .  .  thee— he  ascribes  all  the  glory  to 
God.  God  of  my  fathers — thou  hast  shown  thyself  the 
same  God  of  grace  to  me,  a  captive  exile,  as  thou  didst  to 
Israel  of  old,  and  this  on  account  of  the  covenant  made 
with  our  "fathers"  (Luke  1.  54,  55;  cf.  Psalm  106.  45). 
{{Iven  me  wisdom  and  might— thou  being  the  fountain 
of  botli ;  referring  to  v.  20.  Whatever  wise  ability  I  have  to 
stay  the  execution  of  the  king's  cruel  decree,  is  thy  gift. 
me  .  .  .  ■*ve  .  .  .  us— the  revelation  was  given  to  Daniel, 
as  "me  "  implies;  yet  with  just  modesty  he  joins  his 
friends  with  him;  because  it  was  to  their  Joint  prayers, 
and  not  to  his  individually,  that  he  owed  the  revelation 
from  God.  known  .  .  .  the  king's  matter— the  very 
words  in  which  the  Chaldeans  had  denied  the  possibility 
of  any  man  on  earth  telling  the  dream  ("not  a  man  upon 
the  eartli  can  show  the  king's  matter,"  v.  10).  Impostors 
are  compelled  by  the  God  of  truth  to  eat  up  their  own 
words.  24.  Tlierefore— Because  of  having  received  the 
Divine  communication,  bring  me  in  before  the  king — 
implying  that  he  had  not  previously  been  in  person  before 
the  king  (Note,  v.  10).  25.  I  have  found  a  man — like  all 
courtiers,  in  announcing  agreeable  tidings,  he  ascribes 
the  merit  of  the  discovery  to  himself.  [Jerome.]  So  far 
from  it  being  a  discrepancy,  that  he  says  nothing  of 
the  previous  understanding  between  him  and  Daniel,  or 
of  Daniel's  application  to  the  king  (r.  15, 16)  it  is  just  what 
we  should  expect.  Arioch  would  not  dare  to  tell  an  abso- 
lute despot  that  he  had  stayed  the  execution  of  his  san- 
guinary decree,  on  his  own  responsibility ;  but  would,  in 
the  first  instance,  secretly  stay  It  until  Daniel  had  got,  by 
application  from  the  king,  the  time  required,  without 
Ariocli  seeming  to  know  of  Daniel's  application  as  tlie 
cause  of  the  respite;  then,  when  Daniel  had  received  the 
revelation,  Arioch  would  in  trembling  haste  bring  him 
In,  as  if  then  for  the  first  time  he  had  "  found  "  him.  The 
very  difficulty  when  cleared  up  Is  a  proof  of  genuineness, 
as  it  never  would  be  introduced  by  a  forger.  27.  cannot — 
Daniel,  being  learned  in  all  the  lore  of  the  Chaldeans  (ch. 
1.  4),  could  authoritatively  declare  the  impossibility  of  mere 
man  solving  the  king's  difliculty.  soothsayers — from  a 
root,  "to  cutoff;"  referring  to  their  cutting  the  heavens 
Into  divisions,  and  so  guessing  at  men's  destinies  from 
tlie  place  of  the  stars  at  one's  birth.  28.  God— in  contrast 
to  "  tlie  wise  men,"  &c.  (r.  27).  revealeth  secrets — (Amo3 
3.7;  4.13.)  Cf.  Genesis  41.  45,  "  Zaphnath-paaneah,"  re- 
vealer  of  secrets,  the  title  given  to  Joseph,  the  latter  days 
— lit.,  "  in  the  after  days  "  (v.  29);  "hereafter"  (Genesis  49. 
1).  It  refers  to  the  whole  future,  including  the  Messianic 
days,  which  is  the  final  dispensation  (Isaiah  2. 2).  visions 
of  thy  head— conceptions  formed  in  the  brain.  29.  God 
met  with  a  revelation  Nebuchadnezzar,  who  had  been 
meditating  on  the  future  destiny  of  his  vast  empire.  30. 
not  .  .  .  for  any  wisdom  that  I  ha-ve — not  on  account  of 
any  previous  wisdom  which  I  may  have  manifested  (ch. 
1. 17,  20).  The  specially-favoured  servants  of  God  In  all 
ages  disclaim  merit  in  themselves,  and  ascribe  all  to  the 
grace  and  power  of  God  (Genesis  41. 16;  Acts  3. 12).  The 
"as  <  <r  me,"  disclaiming  extraordinary  merit,  contrasts 
elegantly  with  "  as  for  thee,"  whereby  Daniel  courteously, 
but  without  flattery,  implies,  that  God  honoured  Nebu- 
cliftdnezzar,  as  his  vicegerent  over  the  world-kingdoms, 
wJiu  a  revelation  on  the  subject  uppermost  in  his 
thoughts,  the  ultimate  destinies  of  those  kingdoms,  for 
their  sakes  that  shall  make  known,  <&c.— a  Chaldee 
Idiom  for,  "to  the  Intent  that  the  Interpretation  may  be 
made  known  to  the  king."  the  thoughts  of  thy  heart— 
tliy  subject  of  thought  before  falling  asleep.  Or,  perhaps 
the  probation  of  Nebuchadnezzar'' a  character  through  this 
revelation  may  be  the  meaning  Intended  (cf.  2  Chronicles 
32.  31 ;  Luke  2.  35).  31.  The  world-power  in  its  totality 
appears  as  a  colossal  human  form:  Babylon  the  head  of 
gold,  Medo-Persia  the  breast  and  two  arms  of  silver, 
Grteco-Macedonia  the  belly  and  two  thighs  of  brass,  and 
Rome,  with  its  Germano-Slavonio  offshoots,  the  legs  of 
Iron  and  feet  of  Iron  and  clay;  the  fourth  still  existing. 
Thone  kingdoms  only  are  mentioned  which  stand  In  some 
relation  to  the  kingdom  of  God ;  of  these  none  is  left  out; 
624 


the  final  establishment  of  that  kingdom  is  the  aim  of  His 
moral  government  of  the  world.  The  colossus  of  metal 
stands  on  weak  feet,  of  clay.  All  man's  glory  Is  as 
ephemeral  and  worthless  as  chaff  (cf,  1.  Peter  1.  34).  But 
the  kingdom  of  God,  small  and  unheeded  as  a  "  stone  "  on 
the  ground,  is  compact  in  its  homogeneous  unity ;  whereas 
the  world-power.  In  Its  heterogeneous  constituents,  suc- 
cessively supplanting  one  another,  contains  the  elements 
of  decay.  The  relation  of  the  stone  to  the  mountain  is 
that  of  the  kingdom  of  the  cross  (Matthew  16.  23;  Luke 
24.  26)  to  the  kingdom  of  glory,  the  latter  beginning,  and 
the  former  ending  when  the  kingdom  of  God  breaks  in 
pieces  the  kingdoms  of  the  world  (Revelation  11.  15). 
Christ's  contrast  between  the  two  kingdoms  refers  to 
this  passage,  a  great  Image — lit.,  "one  image  that  was 
great."  Though  the  kingdoms  were  different,  it  was  es- 
sentially one  and  the  same  world-power  under  different 
phases,  just  as  the  Image  was  one,  though  the  parts  were 
of  different  metals.  32.  On  ancient  coins  states  are  often 
represented  by  human  figures.  The  head  and  higher 
parts  signify  the  earlier  times ;  the  lo'wer,  the  later  times. 
The  metals  become  successively  baser  and  baser,  imply- 
ing the  growing  degeneracy  from  worse  to  worse.  Hesiod, 
200  years  before  Daniel,  had  compared  the  four  ages  to  the 
four  metals  in  the  same  order;  the  idea  Is  sanctioned 
here  by  Holy  Writ.  It  was  perhaps  one  of  tliose  frag- 
ments of  revelation  among  thcheathen,  derived  from  the 
tradition  as  to  the  fall  of  man.  The  metals  lessen  in 
specific  gravity,  as  they  go  downwards;  silver  is  not  so 
heavy  as  gold,  brass  not  so  heavy  as  silver,  and  iron  not 
so  heavy  as  brass,  the  weight  thus  being  arranged  in  the 
reverse  of  stability.  [Tregelles.]  Nebuchadnezzar  de- 
rived his  authority  from  God,  not  from  man,  nor  as  re- 
sponsible to  man.  But  the  Persian  king  was  so  far  depend- 
ent on  others  that  he  could  not  deliver  Daniel  from  the 
princes  (ch.  6.  14, 15);  contrast  ch.  5. 18, 19,  as  to  Nebuchad- 
nezzar's power  from  God,  "whom  he  would  he  slew,  and 
whom  he  would  he  kept  alive"  (cf.  Ezra  7. 14 ;  Esther  I. 
13-16).  Grseeo-Macedonia  betrays  its  deterioration  in  its 
divisions,  not  united  as  Babylon  and  Persia.  Iron  is 
stronger  than  brass,  but  inferior  in  other  respects;  so 
Rome  hardy  and  strong  to  tread  down  the  nations,  but 
less  kingly  and  showing  Its  chief  deterioration  in  its  last 
state.  Each  successive  kingdom  incorporates  its  prede- 
cessor (cf.  ch.  5.  28).  Power  that  In  Nebuchadnezzar's 
hands  was  a  God-derived  (v.  37,  38)  autocracy,  in  the  Per- 
sian king's  was  a  rule  resting  on  his  nobility  of  person 
and  birth,  the  nobles  being  his  equals  in  rank,  but  not  In 
office ;  in  Greece,  an  aristocracy  not  of  birth,  but  Individ- 
ual influence;  in  Rome,  lowest  of  all,  dependent  entirely 
on  popular  choice,  the  emperor  being  appointed  by  popu- 
lar military  election.  33.  As  the  two  arms  of  silver  de- 
note the  kings  of  the  Medes  and  Persians  [Josephus];  and 
the  two  thighs  of  brass  the  Seleucidte  of  Syria  and  Lagidse 
of  Egypt,  the  two  leading  sections  into  which  Grseeo- 
Macedonia  parted,  so  the  two  legs  of  iron  signify  the  two 
Roman  consuls.  [Newton.]  The  clay.  In  r.  41,  "potter's 
clay,"  V.  43,  "  miry  clay,"  means  earthenware,  hard  but 
brittle  (cf.  Psalm  2.9;  Revelation  2.27,  where  the  same 
Image  is  used  of  the  same  event);  the  feet  are  stable 
whilst  bearing  only  direct  pressure,  but  easily  broken  to 
pieces  by  a  blow  (v.  34),  the  iron  intermixed  not  retarding, 
but  hastening,  such  a  result.  34.  stone— Messiah  and  His 
kingdom  (Genesis  49.  24;  Psalm  118.  22;  Isaiah  28. 16).  In 
Us  relations  to  Israel,  it  is  a  "  stone  of  stumbling"  (Isaiah 
8.14;  Acts  4. 11;  1  Peter  2.  7,  8),  on  which  both  houses  of 
Israel  are  broken,  not  destroyed  (Matthew  21.  32).  In  its 
relation  to  tlie  Chui-ch,the  same  stone  which  destroys  the 
Image  is  the  foundation  of  the  Church  (Ephesians  2.  20). 
In  its  relation  to  the  Gentile  world-power,  the  stone  is  Its 
destroyer  {v.  35,  44 ;  cf.  Zechariah  12.  3).  Christ  saith  (Mat- 
thew 21.  44,  referring  to  Isaiah  8. 14, 15),  "Whosoever  shall 
fall  on  this  stone  (i.  e.,  stumble,  and  be  offended,  at  Him,  as 
the  Jews  were,  from  whom,  therefore.  He  says,  '  The  king- 
dom shall  be  taken')  shall  be  broken:"  "but  (referring  to 
V.34,  35)on  whomsoever  it  shall  fall"  (referring  to^/tezwrid- 
power  whicli  had  been  the  instrument  of  breaking  the 
Jews),  It  shall  not  merely  break,  but  "grind  him  to  pow- 


Daniel  Tdleth  the  Xing' s^Dream, 


DANIEL  II. 


and  the  Interpretation  thereof. 


der"  (1  Corinthians  15.  24).  The  falling  of  the  stone  on  the 
foetof  the  image  cannot  refer  to  Christ  at  Hi*  first  advent, 
for  the  fourth  kingdom  was  not  tlien  as  yet  divided— no 
toes  were  in  existence  (see  JVote,  v.44).  cut  out— viz.,  from 
"  tlie  mountain"  {v.  45);  viz..  Mount  Zion  (Isaiali  2. 2),  and 
antitypically,  the  heavenly  mount  of  the  Father's  glory, 
from  whom  Christ  came,  -without  Kands-explained  in 
V.  44,  "The  God  of  heaven  shall  set  up  a  kingdom,"  as  con- 
trasted with  tlie  image  which  was  made  ivU?i  hands  of  man. 
Messiah  not  created  by  human  agency,  but  conceived  by 
the  Holy  Ghost  (Matthew  1.  20 ;  Luke  1.  85 ;  cf.  Zechariah 
4.  C;  Mark  14.  58;  Hebrews  9. 11,  24).  So  "not  made  with 
hands,"  i,  e.,  heavenly,  2  Corinthians  5. 1 ;  spiritual,  Colos- 
sians  2.  11.  The  world-kingdoms  were  reared  by  human 
ambition:  but  this  is  the  "kingdom  of  heaven:'''  "  not  of 
tills  world"  (John  18. 36).  As  the  fourth  kingdom,  or  Rome, 
was  represented  in  a  twofold  state,  first  strong,  with  legs 
of  iron,  then  weak,  with  toes  part  of  iron,  part  of  clay ;  so 
this  fifth  kingdom,  that  of  Christ,  Is  seen  conversely, 
first  insignificant  as  a  "stone,"  then  as  a  "mountain" 
filling  the  whole  earth.  The  ten  toes  are  the  ten  lesser 
kingdoms  into  which  the  Boman  kingdom  was  finally  to 
be  divided;  tliis  tenfold  division  here  hinted  at  is  not 
specified  in  detail  till  the  seventh  chapter.  The  fourth 
empire  originally  was  bounded  in  Europe  pretty  nearly 
by  the  line  of  the  Rhine  and  Danube;  in  Asia  by  tlie  Eu- 
phrates. In  Africa  it  possessed  Egypt  and  the  north 
coasts  ;  South  Britain  and  Dacia  were  afterwards  added, 
but  were  ultimately  resigned.  The  ten  kingdoms  do  not 
arise  until  a  deterioration  (by  mixing  clay  with  the  iron) 
has  talven  place;  they  are  in  existence  when  Christ  comes 
in  glory,  and  then  are  broken  in  pieces.  The  ten  have 
been  sought  for  in  the  invading  hosts  of  tlie  fifth  and 
sixth  century.  But  though  many  provinces  were  then 
severed  from  Rome  as  independent  kingdoms,  tlie  dig- 
nity of  emperor  still  continued,  and  the  imperial  power 
wa-s  exercised  over  Rome  itself  for  two  centuries.  So  the 
tenfold  divisions  cannot  be  looked  for  before  731  a.  d. 
But  the  East  is  not  to  be  excluded,  five  toes  being  on  each 
foot.  Thus  no  point  of  time  before  the  overthrow  of  the 
empire  at  the  taking  of  Constantinople  by  the  Turks  (1453 
A.  D.)  can  be  assigned  for  the  division.  It  seems,  there- 
fore, tliat  the  definite  ten  will  be  the  ultimate  develop- 
ment of  the  Roman  empire  just  before  the  rise  of  Anti- 
clirist,  who  shall  overthrow  three  of  the  kings,  and,  after 
three  and  a  half  years,  he  himself  be  overthrown  by 
Christ  in  person.  Some  of  the  ten  kingdoms  will,  doubt- 
less, be  the  same  as  some  past  and  present  divisions  of  the 
old  Roman  empire,  which  accounts  for  the  continuity  of 
the  connection  between  the  toes  and  legs,  a  gap  of  centu- 
ries not  being  interposed,  as  is  objected  by  opponents 
of  the  futurist  theory.  The  lists  of  the  ten  made  by  the 
latter  differ  from  one  anotlier;  and  are  set  aside  by  the 
fact  that  they  include  countries  which  were  never  Roman, 
and  exclude  one  whole  section  of  the  empire,  viz.,  tlie  East. 
[TEEGELiiES.]  upon  Ixls  feet— the  last  state  of  the  Roman 
empire.  Not  "upon  his  legs.'^  Cf.  "in  the  days  of  these 
kings"  {Note,  v.  44).  35.  broken  .  .  .  together— excluding 
a  contemporaneous  existence  of  the  kingdom  of  the  world 
and  the  kingdom  of  God  (in  \l&  manifested,  as  distinguished 
from  its  spiritual  phase).  The  latter  Is  not  gradually  to 
wear  away  the  former,  but  to  destroy  it  at  once,  and  ut- 
terly (2  Thessalonians  1.7-10;  2.8).  However,  the  Hebrew 
may  be  translated,  "  in  one  discriminate  mass."  chaff- 
image  of  the  ungodly,  as  they  shall  be  dealt  with  in  the 
judgment  (Psalm  1. 4,  5;  Matthew  3. 12).  summer  thresh- 
ing-floors—Grain was  winnowed  in  the  East  on  an  ele- 
vated space  in  the  open  air,  by  throwing  the  grain  into 
the  air  with  a  shovel,  so  that  the  wind  might  clear 
away  the  chaff,  no  place  .  .  .  found  for  them— (Revela- 
tion 20.  11 ;  cf.  Psalm  37.  10,  36;  103.  16.)  became  . .  .  moun- 
tain—cut out  of  the  mountain  (v.  45)  originally,  it  ends  in 
becoming  a  moutUain.  So  the  kingdom  of  God,  coming 
from  heaven  originally,  ends  In  heaven  being  estab- 
lished on  earth  (Revelation  21. 1-3).  filled  .  .  .  earth— 
(Isaiah  11.  9  ;  Habakkuk  2. 14.)  It  is  in  connection  with 
Jerusalem  as  the  mother  Church  it  Is  to  do  so  (Psalm  80.9; 
Isaiah  2.  2,  3).  36.  we— Daniel  and  his  three  friends.  37. 
40 


Thou  .  .  .  art  a  king  of  kings- The  committal  of  power 
in  fullest  plenitude  belongs  to  Nebuchadnezzar  person- 
ally, as  having  made  Babylon  the  mighty  empii-e  it  was. 
In  twenty-three  years  after  him  the  empire  was  ended: 
with  him  its  greatness  is  identified  (ch.  4.  30),  his  success- 
ors having  done  nothing  notable.  Not  that  he  actually 
ruled  every  part  of  the  globe,  but  that  God  granted  him 
illimitable  dominion  in  whatever  direction  his  ambition  led 
him,  Egypt,  Nineveh,  Arabia,  Syria,  Tyre,  and  its  Plioe- 
nician  colonies  (Jeremiah  27.  5-8).  Cf.  as  to  Cyrus,  Ezra  1. 
2.  38.  men  .  .  .  beasts  .  .  .  fo'ivls- the  dominion  origin- 
ally designed  for  man  (Genesis  1.  28;  2. 19,  20),  forfeited  by 
sin;  temporarily  delegated  to  Nebuchadnezzar  and  the 
world-powers;  but,  as  they  abuse  the  trust  for  self,  in- 
stead of  for  God,  to  be  taken  from  them  by  the  Son  of 
man,  who  will  exercise  it  for  God,  restoring  in  his  person 
to  man  the  lost  inheritance  (Psalm  8.  4-C,  &c.).  Tliou  art 
.  .  .  head  of  gold— alluding  to  the  riches  of  Babylon, 
hence  called  "the  golden  city"  (Isaiah  14.4;  Jeremiah  51. 7 ; 
Revelation  18. 16).  39.  That  Medo-Persia  is  the  second 
kingdom  appears  from  ch.  5.  28;  8.  20.  Cf.  2  Chronicles  36. 
20;  Isaiah  21.  2.  inferior— "  The  kings  of  Persia  were  the 
worst  race  of  men  that  ever  governed  an  empire." 
[Pkideaux.]  Politically,  which  is  the  main  point  of  view 
here,  the  power  of  the  central  government  in  which  the 
nobles  shared  with  the  king,  being  weakened  by  the  grow- 
ing independence  of  the  provinces,  was  inferior  to  thatof 
Nebuchadnezzar,  whose  sole  word  was  law  through- 
out his  empire,  brass— the  Greeks  (the  third  empire,  ch. 
8.  21 ;  10.  20;  11.  2-4)  were  celebrated  for  the  brazen  armour 
of  their  warriors.  Jekome  fancifully  thinks  that  the 
brass,  as  being  a  clear-sounding  metal,  refers  to  the  elo- 
quence for  which  Greece  was  famed.  Tiie  "belly,"  in  v. 
32,  may  refer  to  the  drunkenness  of  Alexander  and  the 
luxury  of  the  Ptolemies.  [Tikinus.]  over  all  tlie  earth 
— Alexander  commanded  that  he  should  be  called  "king 
of  all  the  world"  (Justin,  12.  sec.  16. 9 ;  Arkian,  Exp.  Alex. 
7.  sec.  15).  The  four  successors  (Diadochi)  wlio  divided 
Alexander's  dominions  at  his  death,  of  whom  the  Seleu- 
cidaj  in  Syria  and  the  Lagida;  in  Egypt  were  chief,  held 
the  same  empire.  40.  iron— this  vision  sets  forth  the 
character  of  the  Roman  power,  rather  than  its  territorial 
extent.  [Tregelles.]  breaketh  in  pieces  .  .  .  all- So, 
in  righteous  retribution,  itself  will  at  last  be  broken  in 
pieces  (v.  44)  by  the  kingdom  of  God  (Revelation  13.  10). 
41-43.  feet  .  .  .  toes  .  .  .  part  .  .  .  clay  .  .  .  iron — ex- 
plained presently,  "  the  kingdom  shall  be  partly  strong, 
partly  broken"  (rather,  "brittle,"  as  earthenware);  and  v. 
43,  "they  shall  mingle  .  .  .  with  the  seed  of  men,"  i.  e., 
there  will  be  power  (in  its  deteriorated  form,  iron)  mixed 
up  with  that  which  is  wholly  of  man,  and  therefore  brit- 
tle; power  in  the  hands  of  the  people  having  no  internal 
stability,  though  sometliing  is  left  of  the  strength  of  the 
iron.  [Tregelles.]  Newton,  who  understands  the 
Roman  empire  to  be  parted  into  the  ten  kingdoms  al- 
ready (whereas  Tregelles  makes  them  future),  explains 
the  "clay"  mixture  as  the  blending  of  barbarous  nations 
witli  Rome  by  intermarriages  and  alliances,  in  which 
there  was  no  stable  amalgamation,  though  the  te?!  king- 
doms retained  much  of  Rome's  strength.  Th/-  "mingling 
with  the  seed  of  men"  (v.  44)  seems  to  refer  t'  Genesis  6.  2, 
where  the  marriages  of  the  seed  of  godly  Seth  with  the 
dauglitersof  ungodly  Cain  are  described  in  similar  words; 
the  reference,  therefore,  seems  to  be  to  the  blending  of  the 
Christianized  Roman  empire  with  the  pagan  nations,  a 
deterioration  being  the  result.  Eflorts  have  been  often 
made  to  reunite  the  parts  into  one  great  empire,  as  by 
Charlemagne  and  Nopoleon,  but  in  vain.  Christ  alone 
shall  effect  that.  44.  in  the  days  of  these  kings- In  the 
days  of  these  kingdoms,  t.  e.,  of  the  last  of  the  four.  So 
Christianity  was  set  up  when  Rome  had  become  mistress 
of  Judea  and  the  world  (Luke  2.  1,  «S:c.).  [Newton.J 
Rather,  "  In  the  days  of  these  kings,"  answers  to  "  upon 
his  feet"  (f.  34),  i.  e.,  the  ten  toes  (r.  42),  or  ten  king;s,  the 
final  state  of  the  Roman  empire.  For  "these  kings"  can- 
not mean  the  four  successional  monarchies,  as  they  do 
not  coexist  as  the  holders  of  power ;  if  the  fourth  had  been 
meant,  the  singular,  not  the  plural,  would  be  used.    The 

625 


PuniePs  Advancement. 


DANIEL  III. 


iriie  Golden  Image  net  up. 


felling  of  the  stone  on  the  image  must  mean,  destroying 
judgment  on  the  fourth  Gentile  power,  not  gradual  evan- 
gelization of  it  by  grace;  and  the  destroying  judgment 
cannot  be  dealt  by  Christians,  for  they  are  taught  to  sub- 
mit to  the  powers  tliat  be,  so  tliat  it  must  be  dealt  by 
Christ  himself  at  his  coming  again.  We  live  under  the 
divisions  of  the  Roman  empire  which  began  1400  years 
ago,  and  which  at  the  time  of  His  coming  shall  be 
definitely  ten.  All  that  had  failed  in  the  hand  of  man 
sliall  then  pass  away,  and  that  which  is  kept  in  His  own 
hand  shall  be  Introduced.  Tims  the  second  chapter  is 
the  alphabet  of  the  subsequent  prophetic  statements  in 
Daniel.  [TREGELliES.]  God  of  Ueaven  .  .  .  Uingdom— 
hence  the  phrase,  "the  kingdom  of  heaven"  (Matthew  3. 
2).  not  .  .  .  left  to  other  people— as  the  Chaldees  had 
been  forced  to  leave  their  kingdom  to  the  Medo-Persians, 
and  these  to  the  Greeks,  and  these  to  the  Romans  (Micah 
4.  7  ;  Luke  1.  32,  33).  UreaU  ,  .  ,  all— (Isaiah  GO.  12 ;  1  Co- 
rinthians 15.  24.)  4:5.  -tvltiioiit  l\anA»— (Note,  v.  ftj.)  The 
connection  of  the  "forasmuch,"  &c.,  is,  "as  thou  sawest 
that  the  stone,"  &c.,  this  is  an  indication  that  "the  great 
God,"  etc.,  i.  e.,  the  fact  of  thy  seeing  the  dream  as  I  have 
recalled  it  to  thy  recollection,  is  a  proof  that  it  is  no  airy 
phantom,  but  a  real  representation  to  thee  from  God  of 
the  future.  A  similar  proof  of  the  "certainty"  of  the 
event  was  given  to  Pharaoh  by  the  doubling  of  hisdre.am 
(Genesis  41.32).  46.  fell  upon  .  .  .  face,  and  ^vorsliipped 
Daniel— worshipping  God-in  the  person  of  Daniel.  Sym- 
bolical of  the  future  prostration  of  the  world-power  be- 
fore Messiah  and  His  kingdom  (Philippians  2.  10).  As 
other  servants  of  God  refused  such  honours  (Acts  10. 25, 26; 
14.  13-15;  Revelation  22.8,9),  and  Daniel  (ch.  1.  8)  would 
not  taste  defiled  food,  nor  give  up  prayer  to  God  at  the 
cost  of  his  life  (ch.  6.),  it  seems  likely  that  Daniel  rejected 
the  proffered  Divine  honours.  The  word  "answered"  (v. 
47)  implies  that  Daniel  had  objected  to  these  honours;  and 
in  compliance  with  his  objection,  "the  king  answered.  Of 
a  truth,  your  God  is  a  God  of  gods."  Daniel  had  dis- 
claimed ail  personal  merit  in  v.  30,  giving  God  all  the 
glory  (cf.  V.  45).  commanded  .  .  ,  s-»veet  odours— Divine 
lionours  (Ezra  6. 10).  It  is  not  said  his  command  was 
executed.  4:7.  Lord  of  kings— The  world-power  shall  at 
last  liave  to  acknowledge  this  (Revelation  17. 14;  19.  10); 
even  as  Nebuchadnezzar,  who  had  been  the  God-appointed 
"king  of  kings"  (i'.  37),  but  who  had  abused  the  trust,  is 
constrained  by  God's  servant  to  acknowledge  that  God  is 
the  true  "Lord  of  kings."  48.  One  reason  for  Nebuchad- 
nezzar having  been  vouchsafed  such  a  dream  is  here  seen, 
viz.,  tliat  Daniel  might  be  promoted,  and  the  captive  peo- 
ple of  God  be  comforted :  the  Independent  state  of  the 
captives  during  tlie  exile,  and  the  alleviation  of  its  liard- 
ships,  were  much  due  to  Daniel,  49.  Daniel  requested— 
Contrast  this  honourable  remembrance  of  his  huTnble 
friends  in  his  elevation  with  the  spirit  of  the  children  of 
the  v.'orld  in  the  chief  butler's  case  (Genesis  40.  23 ;  Eccle- 
siastes  9.15,16;  Amos  6.6).  in  tlie  gate— the  place  of 
holding  courts  of  justice  and  levees  in  the  East  (Esther  2. 
19;  Job  29.7).  So  "the  Sublime  Porte,"  or  Ga^e,  denotes 
the  sultan's  government,  his  counsels  being  formerly  held 
In  the  entrance  of  his  palace.  Daniel  was  a  chief  coun- 
sellor of  the  king,  and  president  over  the  governors  of  the 
different  orders  into  wliich  tlie  Magi  were  divided, 

CHAPTEE    III. 

Ver.  1-30.  Nebxtchadnezzak's  Idolateoxts  Image; 
Shadkach,  Meshach,  and  Abed-nego  are  deliv- 
ered FROM  THE  Furnace.  Between  the  vision  of  Nebu- 
chadnezzar in  the  2d  ch.,  and  that  of  Daniel  in  the  7th, 
four  narratives  of  Daniel's  and  his  friends'  personal  his- 
torj' are  introduced.  As  ch,  2.  and  7.  go  together,  so  ch. 
3.  and  6.  (the  deliverance  from  the  lions'  den),  ch.  4.  and 
5. ;  of  these  last  two  pairs,  the  former  shows  God's  near- 
ness to  save  His  saints  when  faithful  to  Him,  at  the 
very  time  they  seem  to  be  crushed  by  the  world-power. 
The  second  pair  shows  in  tlie  case  of  tlie  two  kings  of 
the  first  monarchy,  how  God  can  suddenly  humble  the 
world-power  in  the  height  of  its  insolence.  The  latter  ad- 
626 


vances  from  mere  self-glorification,  in  the  fourth  chapter, 
to  open  opposition  to  God  in  the  fifth.  Neljuchadnezzar 
demands  homage  to  be  paid  to  his  image  (ch.  3.),  and 
boasts  of  his  power  (ch.  4).  But  Belshazzar  goes  further, 
blasplieming  God  by  polluting  His  holy  vessels.  There 
is  a  similar  progression  in  the  conduct  of  God's  people. 
Shadrach,  Meshach,  and  Abcd-nego  refuse po«i7ii-e  homage 
to  the  image  of  the  world-power  (ch.  3.);  Daniel  will  not 
yield  it  even  a  negraiive  homage,  by  omitting  for  a  time  the 
worship  of  God  (ch.  6).  Jehovah's  power  manifested  for 
the  saints  against  the  world  in  individual  histories  (ch. 
3.-6.),  is  exhibited  in  ch.  2.  and  7.,  in  world-wide  propheti- 
cal pictures ;  the  former  heightening  the  effect  of  the  lat- 
ter. Tlie  miracles  wrought  in  behalf  of  Daniel  and  his 
friends  were  a  manifestation  of  God's  glory  in  Daniel's 
person,  as  the  representative  of  the  theocracy  before  the 
Babylonian  king,  wlio  deemed  himself  almighty,  at  a 
time  when  God  could  not  manifest  it  in  His  people  as  a 
body.  They  tended  also  to  secure,  by  their  impressive 
character,  that  respect  for  the  covenant  people  on  the  part 
of  the  heathen  powers  which  issued  in  Cyrus'  decree,  not 
only  restoring  the  Jews,  but  ascribing  honour  to  the  God 
of  heaven,  and  commanding  the  building  of  the  temple 
(Ezra  1.1-4).  [AUBERLEN.]  image  — Nebuchadnezzar's 
confession  of  God  did  not  prevent  him  being  a  worshipper 
of  idols  besides.  Ancient  idolaters  thought  that  each 
nation  had  its  own  gods,  and  that,  in  addition  to  these, 
foreign  gods  might  be  worshipped.  The  Jewish  religion 
was  the  only  exclusive  one  tliat  claimed  all  homage  for 
Jehovah  as  the  only  true  God,  Men  will  in  times  of  trouble 
confess  God,  if  they  are  allosved  to  retain  their  favourite 
heart-idols.  The  image  was  that  of  Bel,  the  Babylonian 
tutelary  god ;  or  rather,  Nebuchadnezzar  himself,  the  per- 
sonification and  representative  of  tlie  Babylonian  em- 
pire, as  suggested  to  him  by  the  dream  (ch.  2.  38),  "  Thou 
art  this  head  of  gold."  The  interval  between  the  dream 
and  the  event  here  was  about  nineteen  years.  Nebuchad- 
nezzar had  just  returned  from  finishing  the  Jewish  and 
Syrian  wars,  the  spoils  of  which  would  furnish  the  ineana 
of  rearing  such  a  colossal  statue.  [Prideaux.]  The  co- 
lossal size  makes  it  likely  that  the  frame  was  wood,  over- 
laid with  gold.  The  "  height,"  60  cubits.  Is  so  out  of  pro- 
portion with  the  "  breadth,"  exceeding  it  ten  times,  that 
it  seems  best  to  suppose  the  thickness  from  breast  to  back 
to  be  intended,  whicli  is  exactly  the  right  proportion  of  a 
well-formed  man.  [Attgustine,  De  Civitate  Dei,  15.  26.] 
Prideaux  thinks  the  60  cubits  to  refer  to  <7ie  image  and 
pedestal  together,  the  Image  being  27  cubits  high,  or  40^^ 
feet,  the  pedestal  33  cubits,  or  50  feet.  Herodotus  (1.  183) 
confirms  this  by  mentioning  a  similar  image,  iOfeet  high. 
In  the  temple  of  Belus  at  Babylon.  It  was  not  the*ame 
image,  for  the  one  here  was  on  th«  plain  of  Dura,  not  in 
the  city.  54.  princes — "satraps"  of  provinces.  [Gese- 
NIUS.]  captains — rulers,  not  exclusively  military.  sHer- 
iffs— men  learned  in  the  law,  like  the  Arab  Mufti.  [Gese- 
NIUS.]  3.  stood  before  the  Image — in  an  altitude  of  de- 
votion. Whatever  the  king  approved  of,  they  all  approve 
of.  There  is  no  stability  of  principle  in  the  ungodly.  4. 
The  arguments  of  the  persecutor  are  in  brief.  Turn  or 
burn.  5.  cornet— a  wind  instrument,  like  the  French 
horn,  is  meant,  flute— a  pipe  or  pipes,  not  blown  trans- 
versely as  our  "flute,"  but  by  mouth-pieces  at  the  end. 
sackliut — a  triangular  stringed  instrument,  having  short 
strings,  the  sound  being  on  a  liigh  sharp  key,  psaltery 
—a  kind  of  harp,  dulcimer — a  Ijagpipe  consisting  of  two 
pipes,  thrust  through  a  leathern  bag,  emitting  a  sweet 
plaintive  sound.  Chaldee  Sumponya,  the  modern  Italian 
Zampogna,  Asiatic  Zambonja.  fall  do-»vn— that  the  recu- 
sants might  be  the  more  readily  detected.  6.  No  other  na- 
tion but  the  Jews  would  feel  this  edict  oppressive;  for  it 
did  not  prevent  them  worshipping  their  own  gods  besides. 
It  was  evidently  aimed  at  the  Jews  by  those  jealous  of 
their  liigh  position  in  the  king's  court,  who  therefore  in- 
duced him  to  pass  an  edict  as  to  all  recusants,  represent- 
ing such  refusal  of  homage  as  an  act  of  treason  to  Nebu- 
chadnezzar as  civil  and  religious  "head"  of  the  empire. 
So  the  edict  under  Darius  (6th  ch.)  was  aimed  against  the 
Jews  by  those  Jealous  of  Daniel's  influence.     The  literal 


SJiadrach,  Meshach  and  Abed-Tvego 


DANIEL  IV. 


Delivered  from  the  Fiery  Furnact, 


image  of  Nebuchadnezzar  is  a  typical  prophecy  of  "the 
image  of  the  beast,"  connected  with  mystical  Babylon,  in 
Revelation  13. 11.  The  second  mystical  beast  there  causeth 
the  earth,  and  them  that  dwell  therein,  to  worship  the 
first  beast,  and  that  as  many  as  would  not,  should  be 
killed  (Revelation  13.  12,  15).  furnace— a  common  mode 
Of  punishment  in  Babylon  (Jeremiah  29. 22).  It  is  not  ne- 
cessary to  suppose  that  the  furnace  was  made  for  the  occa- 
sion. Cf.  "brick  kiln,"  2  Samuel  12. 31.  Any  furnace  for 
common  purposes  in  the  vicinity  of  Dura  would  serve. 
Chardin,  in  his  travels  (a.  d.  1671-1677),  mentions  that  in 
Persia,  to  terrify  those  who  took  advantage  of  scarcity  to 
Bell  provisions  at  exorbitant  prices,  the  cooks  were  roasted 
over  a  slow  fire,  and  the  bakers  cast  into  a  burning  oven. 
7.  None  of  the  Jews  seem  to  liave  been  present,  except 
the  officers,  summoned  specially.  8.  accused  tlie  Je>v8 — 
lit.,  ate  the  rent  limbs,  or  flesh  of  the  Jews  (cf.  Job  31.  31 ; 
Psalm  14.4;  27.2;  Jeremiali  10.  25).  Not  probably  in  gen- 
eral, but  as  V.  12  states,  Shadrach,  Meshach,  and  Abed- 
nego.  Why  Daniel  was  not  summoned  does  not  appear. 
Probably  he  was  in  some  distant  part  of  tlie  empire  on 
state  business,  and  tlie  general  summons  (v.  2)  had  not 
time  to  reach  him  before  the  dedication.  Also,  the  Jews' 
enemies  found  it  more  politic  to  begin  by  attacking  Shad- 
rach, Meshach,  and  Abed-nego,  who  were  nearer  at  hand, 
and  had  less  influence,  before  they  proceeded  to  attack 
Daniel.  9.  live  for  ever— A  preface  of  flattery  is  closely 
akin  to  the  cruelty  that  follows.  So  Acts  24.  2, 3,  &c.,  Ter- 
tullus  in  accusing  Paul  before  Felix.  13.  serve  not  thy 
gods— not  only  not  the  golden  image,  but  also  not  any  of 
Nebuchadnezzar's  gods.  13.  bring— Instead  of  command- 
ing their  immediate  execution,  as  in  the  case  of  the  Magi 
(ch.  2. 12),  Providence  inclined  him  to  command  the  recu- 
sants to  be  brought  before  him,  so  that  their  noble  "  testi- 
mony" for  God  might  be  given  before  the  world-powers 
"against  them"  (Matthew  10. 18),  to  the  edification  of  the 
Church  in  all  ages.  14:.  Is  it  true  —  rather,  as  Margin 
[TiiEODOTiox],  "Is  \tpiirposely  that,"  &c.  Cf.  the  Hebrew, 
Numbers  35.  20,  22.  Notwithstanding  his  "  fury,"  his  past 
favour  for  them  disposes  him  to  give  them  the  opportu- 
nity of  e.vcusing  themselves  on  tlie  ground  that  their  dis- 
obedience had  not  been  intentional;  so  he  gives  them 
another  trial  to  see  whether  they  would  still  worship  the 
image.  15.  -^vlio  is  that  God  —  so  Sennacherib's  taunt 
(2  Kings  18.  35),  and  Pharaoh's  (Exodus  5.  2).  not  care- 
ful to  aus\«-er  tliee— rather,  "  We  have  no  need  to  answer 
thee;"  thou  art  determined  on  thy  side,  and  our  mind  is 
made  up  not  to  worship  the  image:  there  is  therefore 
no  use  in  our  arguing  as  if  we  could  be  shaken  from  our 
principles.  Hesitation,  or  parleying  with  sin,  is  fatal; 
unhesitating  decision  is  the  only  safety,  where  the  path 
of  duty  is  clear  (Matthew  10.  19,  28).  17.  If  it  be  so— Va- 
TABLCS  translates,  "Assuredly.'"  English  Version  agrees 
better  with  the  original.  The  sense  Is,  If  it  be  our  lot  to  be 
cast  into  the  furnace,  our  God  (quoted  from  Deuteronomy 
6.  4)  is  able  to  deliver  us  (a  reply  to  Nebuchadnezzar's 
challenge,  "Wlio  is  that  God  that  shall  deliver  you?"), 
and  He  will  deliver  us,  &c.  (either /row  death,  or  in 
doath,  2  Timothy  4.  17, 18).  He  will,  tve  tmst,  literally  de- 
liver us,  but  certainly  He  will  do  so  spiritually.  18.  But 
If  uot,  &c.— connected  with  v.  18.  "Whether  our  God 
deliver  us,  as  He  Is  able,  or  do  not,  we  will  not  serve  thy 
gods."  Tlieir  service  of  God  is  not  mercenary  in  its  mo- 
tive. Though  He  slay  them,  they  will  still  trust  in  Him 
(Job  13.  15).  Their  deliverance  from  sinful  compliance 
•was  as  great  a  miracle  In  the  kingdom  of  grace,  as  that 
from  the  furnace  was  in  the  Kingdom  of  nature.  Their 
youth,  and  position  as  captives  and  friendless  exiles, 
before  the  absolute  world-potentate  and  the  horrid 
death  awaiting  them  If  they  should  persevere  In  their 
faith,  all  enhance  the  grace  of  God,  which  carried  them 
through  such  an  ordeal.  19.  visage  .  .  .  clianged— He 
Lad  shown  forbearance  (v.  14, 15)  as  a  favour  to  them,  but 
now  that  they  despise  even  his  forbearance,  anger  "  fills" 
him,  and  is  betrayed  in  his  whole  countenance,  seven 
times  more  than  It  waM  wont — lit.,  "  than  it  was  (ever) 
seen  to  be  heated."  Seven  la  the  perfect  number,  t.  e.,  it 
was  made  cm  ?iot  as  possible.    Passion  overdoes  and  defeats 


its  own  end,  for  the  hotter  the  fire,  the  sooner  were  they 
likely  to  be  put  out  of  pain.  31.  coats  .  .  .  Iiosen  .  .  .  hats — 
Hekodotus  (1. 195)  says  that  the  Babylonian  costume  con- 
sisted of  three  parts :  I.  wide,  long  pantaloons ;  2.  a  woollen 
shirt ;  3.  an  outev nianlle  witli  a  girdle  round  it.  So  these  are 
specified  [Gesenius],  "their  pantaloons,  inner  tunics  {ho- 
scn,  or  stockings,  are  not  commonly  worn  in  the  East), 
and  outer  mantles."  Their  being  cast  In  so  hurriedly, 
with  all  their  garments  on,  enhanced  the  miracle  in  that 
not  even  the  smell  of  fire  passed  on  their  clothes,  though 
of  delicate,  inflammable  material.  3.3.  ilanie  .  .  .  slew 
tliose  men— (Ch,  6. 24 ;  Psalm7.  l(j.)  33.  fell  down— not 
cast  dotun  ;  for  those  who  brought  tlie  three  youtlis  to  the 
furnace,  perished  by  the  flames  themselves,  and  so  could 
not  cast  them  in.  Here  follows  an  addition  in  LXX.,  Sy- 
rian, Arabic  and  Vulgate  versions,  "The  Prayer  of  Aza- 
rias,"  and  "  The  Song  of  the  Three  Holy  Children."  It  is 
not  in  tlie  Chaldee.  The  hymn  was  sung  througliout  the 
whole  Church  in  their  liturgies,  from  the  earliest  times 
(RuFixus  inSymb.  Ap.,  and  Athanasius).  Tlie  "  astonish- 
ment" of  Nebuchadnezzar  in  v.  24  is  made  an  argument 
for  its  genuineness,  as  if  it  explained  the  cause  of  his  as- 
tonishment, viz.,  "they  walked  in  tlie  midst  of  the  fire 
praising  God,  &c.,  but  the  angel  of  the  Lord  came  down 
into  the  oven"  {v.  1  and  v.  27  of  the  Apocryphal  addition). 
Butt'.  25  of  ^nry^w/iFerA-ioft  explains  his  astonishment,  with- 
out need  of  any  addition.  34.  True,  O  UIng— God  ex- 
torted this  confession  fiom  His  enemies'  own  mouths. 
35.  four— wliereas  but  three  had  been  cast  in,  loose— 
whereas  they  had  been  cast  in  "bound."  Nebuchadnez- 
zar's question,  in  v.  24,  is  as  if  he  can  scarcely  trust  his  own 
meinorj'  as  to  a  fact  so  recent,  now  that  he  sees  through 
an  aperture  in  the  furnace  what  seems  to  contradict  it. 
walking  in  .  .  .  midst  of  ,  .  .  flrc — image  of  the  godly 
unhurt,  and  at  large  (John  8.  33),  "  in  the  midst  of  trouble" 
(Psalm  138.  7;  cf.  Psalm  23.3,  4).  They  walked  up  and  down 
in  the  fire,  not  leaving  it,  but  waiting  for  God's  time  to 
bring  them  out,  just  as  Jesus  waited  in  tlie  tomb  as  Gcds 
prisoner,  till  God  should  let  Him  out  (Acts  2.20,  27).  So 
Paul  (2  Corinthians  12.8,9).  So  Noah  waited  in  tlie  ark, 
after  the  flood,  till  God  brought  himfortli  (Genesis  8. 12-18;. 
like  the  Son  of  God — unconsciously,  like  Saul,  Caiaphas 
(John  11.  49-52),  and  Pilate,  he  is  made  to  utter  Divine 
truths.  "Son  of  God"  in  liis  raoutli  means  only  an  "a::- 
gel"  from  heaven,  as  v.  28  proves.  Cf.  Job  1.  G ;  38. 7 ;  Psalm 
34.7,8;  and  the  probably  heathen  centurion's  exclama- 
tion (i\Iatthew  27. 5^1).  The  Chaldeans  believed  in  /amities 
of  gods:  Bel,  tlie  supreme  god,  accompanied  by  the  goddess 
Mylitta,  being  the  father  of  the  gods;  thus  the  expres- 
sion he  meant  one  sprung  from  and  sent  by  the  gods.  Really 
it  was  the  "messenger  of  the  covenant,"  who  herein  gave 
a  prelude  to  His  incarnation.  3G.  tlie  most  liigh  God- 
he  acknowledges  Jehovah  to  be  supreme  above  other  gods 
(not  that  he  ceased  to  believe  in  these);  so  he  returns  to 
his  original  confession,  "your  God  is  a  God  of  gods"  (ch.  2. 
47),  from  which  he  had  swerved  in  the  interim,  perhaps 
intoxicated  by  liis  success  in  taking  Jerusalem,  whose 
God  he  therefore  thought  unable  to  defend  it.  37.  nor  .  .  . 
an  liair— (Luke  12.  7;  21. 18.)  firehadno  power— fulfilling 
Isaiah  43. 2 ;  cf.  Hebrews  11.  34.  God  alone  is  a  "  consuming 
fire"  (Hebrev/s  12.  29).  nor  .  .  .  smell  of  fire— cf.  spiritu- 
ally, IThessaloniansS.  22,  38.  In  giving  some  better  traits 
in  Nebuchadnezzar's  character,  Daniel  agrees  with  Jere- 
miah 39.  11;  42.  12.  changed  the  king's  -word- have 
made  the  king's  attempt  to  coerce  into  obedience  vain. 
Have  set  aside  his  word  (so  "alter  .  .  .  word,"  Ezra  6, 11) 
from  regard  to  God.  Nebuchadnezzar  now  admits  that 
God's  law  should  be  obeyed,  rather  than  his  (Acts  5.29). 
3'ielded  .  .  .  bodies— ijz.,  to  the  fire,  not  sei-vc-by  sacri- 
ficing, nor  worsliip- by  prostration  of  the  body.  De- 
cision for  God  at  last  gains  tlie  respect  even  of  the  worldly 
(Proverbs  1().7).  39.  This  decree  promulgated  throughout 
the  vast  empire  of  Nebuchadnezzar  must  have  tended 
much  to  keep  the  Jews  from  Idolatry  in  the  captivity  and 
thenceforth  (Psalm  78.  10), 

CHAPTER   IV. 

Ver.  1-37,     Edict  of  Nkhuchadnezzar.  coNTAiNma 

627 


Nthuthudnezzar  Relates  his  Dream, 


DANIEL  IV. 


which  in  Interpreted  by  Daniel, 


HIS  Second  Dkeam,  relating  to  Himself.  Punished 
with  insanity  for  his  haughtiness,  he  sinks  to  the  level 
of  the  beasts  (illustrating  Psalm  49. 6, 12).  The  opposition 
between  bestial  and  human  life,  set  forth  here,  is  a  key 
to  interpret  the  symbolism  in  the  7th  chapter  concerning 
the  beasts  and  the  Son  of  man.  After  his  conquests,  and 
his  building  in  fifteen  days  a  new  palace,  according  to 
the  heathen  historian,  Abydenus  (268  b.  c),  whose  account 
confirms  Daniel,  he  ascended  upon  his  palace-roof  (see  v. 
29,  Margin),  whence  he  could  see  the  surrounding  city 
which  he  had  built,  and  seized  by  some  deity,  he  predicted 
the  Persian  conquest  of  Babylon,  adding  a  prayer  that  the 
Persian  leader  might  on  his  return  be  borne  where  there 
is  no  path  of  men,  and  where  the  wild  beasts  graze  (lan- 
guage evidently  derived  by  tradition  fi-om  v.  32, 33,  though 
the  application  is  different).  In  his  insanity,  his  excited 
mind  would  naturally  think  of  the  coming  conquest  of 
Babylon  by  the  Medo-Persians,  already  foretold  to  him 
ill  oh.  2.  1.  Peace— the  usual  salutaticm  in  the  East,  "  Sha- 
lom," whence  Salaam.  The  primitive  revelation  of  the 
fall, and  man's  alienation  from  God,  made  "peace"'  to  be 
felt  as  the  first  and  deepest  want  of  man.  The  Orientals 
(as  the  East  was  the  cradle  of  revelation)  retained  the 
word  by  tradition.  3.  I  thought  it  gooa— "  It  was  seemly 
before  me"  (Psalm  lOT.  2-8).  signs— tokens  significant  of 
God's  omnipotent  agency.  The  plural  is  used,  as  it  com- 
prises the  marvellous  dream,  the  marvellous  interpreta- 
tion of  it,  and  its  marvellous  issue.  4r.  I  ivas  ...  at  rest 
— my  wars  over,  my  kingdom  at  peace,  floiirislilng- — 
"green."  Image  from  a  tree(Jferemiah  17. 8).  Prosperous 
(Job  15. 82).  G.  It  may  seem  strange  that  Daniel  was  not 
first  summoned.  But  it  was  ordered  by  God's  providence 
that  he  should  be  reserved  to  the  last,  in  order  that  all 
mere  human  means  should  be  proved  vain,  before  God 
manifested  His  power  through  His  servant;  thus  the 
haughty  king  was  stripped  of  all  fleshly  confidences. 
The  Chaldees  were  the  king's  recognized  interpreters  of 
dreams;  whereas  Daniel's  interpretation  of  the  one  in  ch, 
2.  had  been  a  peculiar  case,  and  very  many  years  before, 
nor  had  he  been  consulted  on  such  matters  since.  8.  B«l- 
tcsliaziar— called  so  from  the  god  Bel  or  Belus  (see  Xote, 
ch.  1.7).  9.  spirit  of  the  holy  gods — Nebuchadnezzar 
speaks  as  a  heathen,  who  yet  has  imbibed  some  notions 
of  the  true  God.  Hence  he  speaks  of  "  gods"  in  tlie  plural, 
but  gives  the  epithet  "holy,"  which  applies  to  Jehovah 
alone,  the  heathen  gods  making  no  pretension  to  purity, 
even  in  the  opinion  of  tlieir  votaries  (Deuteronomy  32.  31 ; 
ef.  Isaiah  63.11).  "I  know"  refers  to  his  knowledge  of 
Daniel's  skill  many  years  before  (ch.  2.);  hence  he  calls 
him  "master  of  the  magicians."  trouhleth— gives  thee 
difficulty  in  explaining  it.  10.  tree — so  the  Assyrian 
is  compared  to  a  "cedar"  (Ezekiel  31.8;  cf.  Ezekiel 
17,  2-t).  in  the  midst  of  the  earth— denoting  its  con- 
spicuous position  as  the  centre  whence  the  imperial 
authority  radiated  In  all  directions.  13.  heasts  .  .  . 
shado^v  nnder  It— implying  that  God's  purpose  in  estab- 
lishing empires  in  the  world  is  that  they  may  be  as  trees 
affording  men  "fruits"  for  "meat,"  and  a  "shadow"  for 
rest  (cf.  Lamentations  4.  20).  But  the  world-powers  abuse 
their  trust  for  self;  therefore  Messiah  comes  to  plant  the 
tree  of  His  gospel-kingdom,  which  alone  shall  realize 
God's  purpose  (Ezekiel  17.23;  Matthew  13.32).  Herodotus 
(7. 19)  mentions  a  dream  (probably  suggested  by  tlie  tradi- 
tion of  this  dream  of  Nebuchadnezzar  in  Daniel)  which 
Xerxes  had,  viz.,  that  he  was  crowned  witli  olive,  and  tliat 
the  branches  of  the  olive  filled  the  whole  earth,  but  that 
afterwards  the  crown  vanished  from  his  head  :  signifying 
his  universal  dominion  soon  to  come  to  an  end.  13. 
vratcher  and  an  holy  one— rather,  "even  an  holy  one." 
Only  one  angel  is  intended,  and  he  not  one  of  the  bad,  but 
of  the  holy  angels.  Called  a  "  watcher,"  because  ever  on 
the  watch  to  execute  God's  will  [JeromeJ,  (Psalm  103.  20, 
21),  Ct  as  to  their  watchfulness.  Revelation  4.  8,  "full  of 
eyes  within  .  .  .  they  rest  not  day  and  night."  Also  they 
watch  good  men  committed  to  their  charge  (Psalm  31.  7; 
Hebrews  1. 14);  and  watch  over  the  veil  to  record  their 
Bins,  and  at  God's  bidding  at  last  punish  them  (Jeremiah 
<.16,  17),  "watchers"  applied  to  human  instruments  of 
628 


God's  vengeance.  As  to  GoD  (ch.  9.  14;  Job  7. 12;  14.16; 
Jeremiah  44.27).  In  a  good  sense  (Genesis  31.  49;  Jere- 
miah 31.  28).  The  idea  of  heavenly  "watchers"  under  the 
supreme  God  (called  in  the  Zendavesta  of  the  Persian 
Zoroaster,  "Ormuzd")  was  founded  on  the  primeval  rev- 
elation as  to  evil  angels  having  watched  for  an  opportu- 
nity until  they  succeeded  in  tempting  man  to  his  ruin, 
and  good  angels  ministering  to  God's  servants  (as  Jacob, 
Genesis  28. 15;  82.  1,2).  Cf.  the  watching  over  Abraham 
for  good,  and  over  Sodom  for  wrath  after  long  watching  in 
vain  for  good  men  in  it,  for  whose  sake  he  would  spare  it. 
Genesis  18. ;  and  over  Lot  for  good.  Genesis  19.  Daniel 
fitly  puts  in  Nebuchadnezzar's  mouth  the  expression, 
though  not  found  elsewhere  in  Scripture,  yet  substan- 
tially sanctioned  by  it  (2  Chronicles  16.  9;  Proverbs  13.  3; 
Jeremiah  32. 19),  and  natural  to  him  according  to  Oriental 
modes  of  tliought.  14.  Hew  doM'n— (Matthew  3.  10;  Luke 
13.7.)  The  holy  (Jude  14)  one  incites  his  fellow-angels  to 
God's  appointed  work  (cf.  Revelation  14.  15,  18).  beasts 
get  aivay  from  under  it— it  shall  no  longer  afford  them 
shelter  (Ezekiel  31. 12).  15,  stump — the  kingdom  is  still 
reserved  secure  for  him  at  last,  as  a  tree  stump  secured  by 
a  hoop  of  brass  and  iron  from  being  split  by  the  sun's 
heat,  in  tlie  hope  of  Its  growing  again  (Isaiah  11. 1;  cf.  Job 
14.7-9).  Barnes  refers  it  to  the  chaining  of  the  royal 
maniac.  10.  heart— understanding  (Isaiah  6.  10).  times— 
i.e., years  (ch.  12.  7).  "Seven"  is  the  perfect  number:  a 
week  of  years:  a  complete  revolution  of  time  accompany- 
ing a  complete  revolution  in  his  state  of  mind.  IT.  de- 
mand—i.  e.,  determination ;  vis.,  as  to  the  change  to  which 
Nebuchadnezzar  is  to  be  doomed.  A  solemn  council  of 
the  heavenly  ones  is  supposed  (cf.  Job  1.  6;  2.  1),  over 
v>'hich  God  presides  supreme.  His  "decree"  and  "word" 
are  therefore  said  to  be  theirs  (cf.  'v.  24,  "  decree  of  the 
Most  High");  "the  decree  of  the  watchers,"  "the  word 
of  the  holy  ones."  For  He  has  placed  particular  king- 
doms under  the  administration  of  angelic  beings,  subject 
to  Him  (ch.  10. 13,  20;  12. 1).  The  word  "demand,"  In  the 
second  clause,  expresses  a  distinct  Idea  from  the  first 
clause.  Not  only  as  membei's  of  God's  council  (ch.  7.  10; 
1  Kings  22.  19;  Psalm  103.  21;  Zecharlah  1.  10)  do  they  £ub- 
scrlbe  to  His  "decree,"  but  that  decree  Is  In  answer  to 
their  prayers,  wherein  they  demand  that  every  mortal 
shall  be  iiurabled,  whosoever  tries  to  obscure  the  glory  of 
God.  [Calvin.]  Angels  are  grieved  when  God's  preroga- 
tive is  in  tlie  least  infringed.  How  awful  to  Nebuchad- 
nezzar to  know  that  angels  plead  against  him  for  lii.s 
pride,  and  that  the  decree  has  been  passed  in  tlie  high 
court  of  heaven  for  his  humiliation  in  answer  to  angels' 
demands!  The  conceptions  are  moulded  In  a  form  pecu- 
liarly adapted  to  Nebucliadnezzar's  modes  of  thought. 
the  living— not  as  distinguished  from  the  dead,  but  from 
the  inhabitants  of  heaven,  who  "know"  that  which  the 
men  of  the  world  need  to  be  taught  (Psalm  9. 16);  the  un- 
godly confess  there  is  a  God,  but  would  gladly  confine 
Him  to  heaven.  But,  saith  Daniel,  God  ruleth  not  merely 
there,  but  "in  the  kingdom  of  men."  basest— the  low- 
est in  condition  (1  Samuel  2.  8 ;  Luke  1. 52).  It  is  not  one's 
talents,  excellency,  or  noble  birth,  but  God's  will,  which 
elevates  to  the  throne.  Nebuchadnezzar  abased  to  the 
dunghill,  and  tlien  restored,  was  to  have  In  himself  an 
experimental  proof  of  this  (v.  87).  19.  Daniel  .  .  .  Belte- 
shaziar- the  use  of  the  Hebrew  as  well  as  the  Clialdee 
name,  so  far  from  being  an  objection,  as  some  have  made 
it,  is  an  undesigned  mark  of  genuineness.  In  a  proclama- 
tion to  "all  people,"  and  one  designed  to  honour  the  God 
of  tlie  Hebrews,  Nebuchadnezzar  would  naturally  use  the 
Hebrew  name  (derived  from  El,  God,  the  name  by  which 
the  prophet  was  best  known  among  his  countrymen),  as 
well  as  the  Gentile  name  by  which  he  was  known  in  the 
Chaldean  empire,  astonied— overwhelmed  with  awe  at 
the  terrible  import  of  the  dream,  one  liour— the  original 
means  often  "a  moment,"  or  "short  time,"  as  in  ch.  3.  6, 
15.  let  not  the  dream  .  .  ,  trouble  tliee — many  despots 
would  have  punished  a  prophet  who  dared  to  foretell  his 
overthrow.  Nebucliadnezzar  assures  Daniel  he  may  freely 
speak  out.  the  dream  be  to  them  that  hate  thee— We 
are  to  desire  the  prosperity  of  those  under  whose  author- 


r/tc  King's  Dream  Fulfilled, 


DANIEL  IV. 


and  hU  Edict  concerning  U. 


Ity  God's  providence  has  placed  us  (Jeremiah  29.  7).  The 
wish  here  Is  not  so  much  against  others,  as  for  the  king: 
a  common  formula  (2  8aumel  IS.  32).  It  is  not  the  lan- 
guage of  uncharitable  hatred.  30.  The  tree  is  the  king. 
The  brmtchcs,  the  princes.  The  leaves,  the  soldiers.  The 
fruits,  the  revenues.  The  shadoiv,  the  protection  afforded 
.<t  dependent  states.  32.  It  is  thou— He  speaks  pointedly, 
•nd  without  circumlocution  (2  Samuel  12.  7).  Whilst  pity- 
ing the  king,  he  uncompromisingly  pronounces  his  sen- 
tence of  punishment.  Let  ministers  steer  the  mean  be- 
tween, on  tlie  one  hand,  fulminations  against  sinners 
ander  the  pretext  of  zeal,  without  any  symptom  of  com- 
passion; and,  on  the  other,  flattery  of  sinners  under  the 
pretext  of  moderation,  to  tUc  end  of  the  earth— (Jere- 
miah 27.  (5-8.)  To  the  Caspian,  Euxine,  and  Atlantic  seas. 
a4r.  decree  of  tlie  Most  High— what  was  termed  in  t'.  17 
by  Nebuchadnezzar  "  the  decree  of  the  watchers,'^  is  here 
more  accurately  termed  by  Daniel,  "  the  deci'ee  of  the  Most 
High."  They  are  but  His  ministers.  35.  tliey  shall  drive 
thee— a  Chaldee  idiom  for  thou  shalt  be  driven.  Hypochon- 
driacal madness  was  his  malady,  which  "drove"  hina 
under  the  fancy  that  lie  was  a  beast,  to  "dwell  with  the 
beasts;"  v.  31  proves  this,  "mine  understanding  re- 
turned." The  regency  would  leave  him  to  roam  in  the 
large  beast-abounding  parks  attached  to  the  palace. 
eat  grass— i.e.,  vegetables,  or  herbs  in  general  (Genesis  3. 
18).  they  shall  wet  tliee— j.  e.,  thou  shalt  be  wet.  till 
thou  know,  &c.— (Psalm  83.17,18;  Jeremiah  27.5.)  36. 
tliou  slialt  have  kiio'»vii,  &c.— a  promise  of  spiritual 
grace  to  him,  causing  the  judgment  to  humble,  not  harden, 
his  heart,  heavens  do  rule — the  plural  is  used,  as  ad- 
dressed to  Nebuchadnezzar,  the  head  of  an  organized 
earthly  kingdom,  with  various  principalities  under  the 
supreme  ruler.  So  "the  kingdom  of  heaven"  (Matthew -1. 
17 ;  Greek,  "  kingdom  of  the  heavens")  is  a  manifold  organ- 
ization, composed  of  various  orders  of  angels,  under  the 
Most  High  (Ephesians  1.  20,  21;  3.10;  Colossians  1.  IG). 
ar.  hreaU  off— as  a  galling  yoke  (Genesis  27.  40} ;  sin  is  a 
heavy  load  (Matthew  11.  28).  LXX.  and  Vulgate  translate 
not  so  well,  "  redeem,"  which  is  made  an  argument  for 
Rome's  doctrine  of  the  expiation  of  sins  by  meritorious 
works.  Even  translate  it  so,  it  can  only  mean,  Repent  and 
show  the  reality  of  thy  repentance  by  works  of  justice 
and  charity  (cf.  Luke  11.  41);  so  God  will  remit  thy  pun- 
ishment. The  trouble  will  be  longer  before  it  comes,  or 
shorter  when  it  does  come.  Cf.  the  cases  of  Hezekiah, 
Isaiah  38.  1-5;  Nineveh,  Jonah  3.  5-10;  Jeremiah  18.7,  8. 
Tlie  change  is  not  in  Gofl,  hut  in  the  sinner  who  repents. 
As  the  king  who  had  provoked  God's  judgments  by  sin, 
so  lie  might  avert  it  by  a  return  to  righteousness  (cf.  Psalm 
4L1,2;  Acts  8.  22).  Probably,  like  most  Oriental  despots, 
Nebuchadnezzar  had  oppressed  the  poor  by  forcing  them 
to  labour  in  his  great  public  works  without  adequate  re- 
muneration, if  .  .  .  lengthening  of .  .  .  tranquillity — if 
haply  thy  present  prosperity  shall  be  prolonged.  39. 
t'wclve  months — this  respite  was  granted  to  him  to  leave 
him  without  excuse.  So  the  120  j'ears  granted  before  the 
flood  (Genesis  6.  3).  At  the  first  announcement  of  tlie 
coming  judgment  he  was  alarmed,  as  Ahab  (1  Kings  21. 
27),  but  did  not  thoroughly  repent;  so  when  judgment  was 
not  executed  at  once,  he  thought  it  would  never  come,  and 
so  returned  to  his  former  pride  (Ecclesiastes  8. 11).  in  the 
palace — rather,  upon  the  (flat)  palace  roof,  whence  he  could 
contemplate  the  splendour  of  Babylon.  So  the  heathen 
historian,  Abydenus,  records.  The  palace  roof  was  the 
scene  of  the  fall  of  another  king  (2  Samuel  11.  2).  The 
outer  wall  of  Nebuchadnezzar's  new  palace  embraced  six 
miles;  there  were  two  other  embattled  walls  within,  and 
a  great  tower,  and  three  brazen  gates.  30.  Babylon  that  I 
have  built^HEKODOTus  ascribes  the  building  of  Babylon 
to  Si  mlramis  and  Nltocris,  his  Informant  under  the  Per- 
sian dynasty  giving  him  the  Assyrian  and  Persian  ac- 
count. BEKOsusaud  Abydenus  give  the  Babylonian  ac- 
count,  viz.,  that  Nebuchadnezzar  added  much  to  the  old 
city,  built  a  splendid  palace  and  city  walls.  Heuodotcts, 
the  so-called  "lather  of  history,"  does  not  even  mention 
Nebuchadnezzar.  (Nltocris,  to  whom  he  attributes  the 
beautifying  of  Babylon,  seems  to  have  been  Nebuchad- 


nezzar's wife.)  Hence  infidels  have  doubted  the  Scriptu.« 
account.  But  the  latter  is  proved  by  thousands  of  brick» 
on  the  plain,  the  inscriptions  of  which  have  been  deci- 
phered, each  marked  "  Nebuchadnezzar,  the  son  of  Nabo- 
polassar."  "  Built,"  /.  e.,  restored  and  enlarged  (2  Chroni- 
cles 11.  5,  G).  It  is  curious,  all  the  bricks  have  been  found, 
with  the  stamped  face  downwards.  Scarcely  a  figure  in 
stone,  or  tablet,  has  been  dug  out  of  the  rubbish  heaps 
of  Babylon,  whereas  Nineveh  abounds  in  them;  fulfilling 
Jercmiali  51.  37,  "Babylon  shall  become  heaps,"  The  "7" 
is  emphatic,  by  wliich  he  puts  himself'ln  the  place  of 
God;  so  the  "my  .  .  .  my."  He  impiously  opposes  his 
might  to  God's,  as  tliough  God's  threat,  uttered  a  year 
before,  could  never  come  to  pass.  He  would  be  more 
than  man;  God,  therefore,  justly,  makes  him  less  than 
man.  An  acting  over  again  of  the  fall ;  Adam,  once  lord 
of  the  world  and  the  very  beasts  (Genesis  1.  28;  so  Nebu- 
ch.adnezzar  ch.  2.  38),  would  be  a  god  (Genesis  3.  5),  there- 
fore he  must  die  like  the  beasts  (Psalm  82,  C;  49.  12).  The 
second  Adam  restores  the  forfeited  inheritance  (Psalm  8. 
4-8).  31.  While,  &c.— In  tlie  very  act  of  speaking,  so  that 
there  could  be  no  doubt  as  to  the  connection  between  the 
crime  and  the  punishment.  So  Luke  12.19,20,  O  king 
.  .  .  to  tliec  it  is  spoken — Notwithstanding  thy  kingly 
power,  to  thee  thy  doom  is  now  spoken,  there  is  to  be  no 
further  respite.  33.  driven  from  men— as  a  maniac 
fancyinghimself  a  wild  beast.  It  Is  possible,  a  conspiracy 
of  his  nobles  may  have  co-operated  towards  his  having 
been  "driven"  forth  as  an  outcast,  hairs  .  .  ,  eagle's 
feathers — matted  together,  as  the  hair-like  thick  plumage 
of  the  ossifraga  eagle.  The  "nails,"  by  being  left  uncut 
for  years,  would  become  like  "claws."  34.  lifted  up  mine 
eyes  unto  Iieaven— wlience  the  "voice"  had  issued  (i>.  31) 
at  the  beginning  of  his  visitation.  Sudden  mental  de- 
rangement often  has  the  effect  of  annihilating  the  whole 
interval,  so  that,  when  reason  returns,  the  patient  re- 
members only  the  event  that  immediately  preceded  his 
insanity,  Nebuchadnezzar's  looking  up  towards  heaven 
was  the  first  symptom  of  his  "understanding"  having 
"returned."  Before,  like  tlie  beasts,  his  ej'es  had  been 
downward  to  the  earth.  Now,  like  Jonah's  (Jonah  2.  1,  2, 
4)  out  of  the  fish's  belly,  they  are  lifted  up  to  heaven  in 
prayei".  He  turns  to  Him  that  smiteth  him  (Isaiah  9. 13), 
with  the  faint  glimmer  of  reason  left  to  him,  and  owns 
God's  justice  in  punishing  him.  praised  .  ,  ,  him— praise 
is  a  sure  sign  of  a  soul  spiritually  healed  (Psalm  116. 12, 14 ; 
Mark  5. 15,  18,  19).  I  .  .  .  honoured  him— implying  that 
the  cause  of  his  chastisement  was  that  he  had  before 
robbed  God  of  His  honour,  everlasting  dominion — not 
temporary  or  mutable,  as  a  human  king's  dominion.  35. 
all  .  ,  .  as  notliing— (Isaiah  40.  15,  17.)  according  to  liis 
will  in  .  .  .  heaven— (Psalm  115.  3;  135.  6;  Matthew  6.  10; 
Ephesians  1. 11.)  army— the  heavenly  hosts,  angels  and 
starry  orbs  (cf.  Isaiah  21.  21).  none  .  .  .  stay  his  hand— 
lit.,  strike  His  hand.  Image  from  striking  the  hand  of 
another,  to  check  him  in  doing  anything  (Isaiah  43. 13 ;  45. 
9).  Wli.at  doest  tliou— (Job  9.  12;  Romans  9.20.)  30.  An 
inscription  in  the  East  India  Company's  Museum  is  read 
as  describing  the  period  of  Nebuchadnezzar's  insanity. 
[G.  v.  Smith.]  In  the  so-called  standard  Inscription  read 
by  Sir  H.  Rawlinson,  Nebuchadnezzar  relates  that  during 
four  (?)  years  he  ceased  to  lay  out  buildings,  or  to  furnish 
with  victims  Merodach's  altar,  or  to  clear  out  the  canals 
for  irrigation.  No  other  instance  in  the  cuneiform  in- 
scriptions occurs  of  a  king  recording  his  own  Inaction. 
my  counsellors  .  .  .  sought  unto  me— desired  to  have 
me,  as  formerly,  to  be  their  head,  wearied  with  the  anarchy 
which  prevailed  In  my  absence  (cf.  7io<e,  v.  83) ;  the  like- 
lihood of  a  conspiracy  of  the  nobles  Is  confirmed  by  this 
verse,  majesty  -ivas  added- my  authority  was  greater 
than  ever  before  (Job  42. 12;  Proverbs  22.  4;  Matthew  6.  33, 
"added").  37.  praise  ,  .  .  extol  .  .  ,  honour— He  heaps 
word  on  word,  as  if  ho  cannot  say  enough  in  praise  of 
God,  all  ivliose  -works  .  ,  ,  tmtli  .  ,  .  Judgment — i.  e., 
are  true  and  just  (Revelation  15. 3;  16.7),  God  has  not  dealt 
unjustly  or  too  severely  with  me;  whatever  I  have  suf- 
fered, I  deserved  it  all.  It  is  a  mark  of  true  contrition  to 
condemn  one's  self,  and  justify  God  (Psalm  51.  4)     tho^f 

629 


Selshazzar'a  Impious  Feast. 


DANIEL  V. 


The  Hdndviriling  on  the  WalL 


tliat  vralk  In  pride  .  .  .  abase — exemplified  in  me.  He 
coudemns  himself  before  the  whole  world,  in  order  to 
glorify  God. 

CHAPTER   V. 

Ver.  1-31.  Belshazzar's  Impious  Feast  ;  the  Hand- 
writing ON  the  Wall  Interpreted  by  Daniel  of  the 
Doom  of  Babylon  and  its  King.  l.  Belshaizar— Raw- 
linson,  from  the  Assyrian  inscriptions,  has  explained  the 
seeming  discrepancy  between  Daniel  and  the  heathen 
historians  of  Bajjylon,  Berosus  and  Abydenfs,  who  say 
the  last  king  (Nabonidus)  surrendered  in  Borsippa, 
after  Babylon  was  taken,  and  had  an  honourable  abode 
In  Caramania  assigned  to  him.  Belshazzar  was  joint-king 
jMh  his  father  (called  Minus  in  the  inscriptions),  but  sub- 
oriHnate  to  him;  hence  the  Babylonian  account  suppresses 
the  fact  which  cast  discredit  on  Babylon,  viz.,  tliat  Bel- 
shazzar shut  himself  up  in  that  city,  and  fell  at  its  cap- 
ture; whilst  it  records  the  surrender  of  the  principal 
king  in  Borsippa  (see  my  Introduction  to  Daniel).  The 
heathen  Xenophon's  description  of  Belshazzar  accords 
Avith  Daniel's;  he  calls  him  "impious,"  and  illustrates  his 
cruelty  by  mentioning  that  he  killed  one  of  his  nobles, 
merely  because  in  hunting  the  noble  struck  down  the 
game  before  him ;  and  unmanned  a  courtier,  Gadates,  at 
a  banquet,  because  one  of  the  king's  concubines  praised 
him  as  handsome.  Daniel  shows  none  of  the  sympathy 
for  him  which  he  had  for  Nebuchadnezzar.  Xenophon 
confirms  Daniel  as  to  Belshazzar's  end.  Winer  explains 
the  "shazzar"  in  the  name  as  meaning  fire,  made  .  .  . 
feast— heaven-sent  infatuation  when  his  city  was  at  the 
time  being  besieged  by  Cyrus.  The  fortifications  and 
abundant  provisions  in  the  city  made  the  king  to  despise 
the  besiegers.  It  was  a  solemn  festival-day  among  the 
Babylonians  [Xenophon].  drank  .  .  .  before  tlie  tliou- 
sand— The  king,  on  this  extraordinary  occasion,  departed 
from  his  usual  way  of  feasting  apart  from  his  nobles  (cf, 
Esther  1.  3).  !J.  wlilles  lie  tasted  the  -wine — whilst  under 
the  effects  of  Avine,  men  will  do  what  they  dare  not  do 
when  sober,  liis  father  Nebuchadnezzar — i.  e,,  his  fore- 
fatlier.  So  "Jesus  .  .  .  the  son  of  David,  the  son  of  Abra- 
ham." Daniel  does  not  say  tliat  the  other  kings  men- 
tioned in  other  writers  did  not  reign  between  Belshazzar 
and  Nebuchadnezzar,  viz.,  Evil-merodach  (Jeremiah  52. 
31),  Neriglissar,  his  brother-in-law,  and  Laborasoarchod 
(nine  months).  Berosus  makes  Nabonidus  the  last  king 
to  have  been  one  of  the  people,  raised  to  the  throne  by  an 
insurrection.  As  the  inscriptions  show  that  Belshazzar 
■vVas  distinct  from,  and  joint  king  with,  him,  this  is  not  at 
>  ariance  with  Daniel,  whose  statement  that  Belshazzar 
was  son  (grandson)  of  Nebuchadnezzar  is  corroborated  by 
Jeremiah  (Jeremiah  27.  7).  Their  joint,  yet  independent, 
t(  stimony,  as  contemporaries,  and  having  the  best  means 
of  information.  Is  more  trustworthy  than  any  of  the 
heathen  historians,  if  there  were  a  discrepancy.  Evil- 
merodach,  son  of  Nebuchadnezzar  (according  to  Berosus), 
reigned  but  a  short  time  (one  or  two  years),  having,  in 
consequence  of  his  bad  government,  been  dethroned  by  a 
plot  of  Neriglissar,  his  sister's  husband;  hence  Daniel 
does  not  mention  him.  At  the  elevation  of  Nabonidus 
as  supreme  king,  Belshazzar,  the  grandson  of  Nebuchad- 
nezzar, was  doubtless  suffered  to  be  subordinate  king  and 
saccessor,  in  order  to  conciliate  the  legitimate  party. 
1  hus  the  seeming  discrepancy  becomes  a  confirmation  of 
penuineness  when  cleared  up,  for  the  real  harmony  must 
1  ave  been  undesigned,  wives  .  .  .  concubines  —  not 
usually  present  at  feasts  in  the  East,  where  females  of  the 
)  larem  tse  kept  in  strict  seclusion.  Hehce  Vashti's  refusal 
to  appear  at  Ahasuerus'  feast  (Esther  1).  But  the  Babylo- 
nian court,  in  its  reckless  excesses,  seems  not  to  have 
been  so  strict  as  the  Persian.  Xenophon  (Ci/rop.  5.  2,  28) 
confirms  Daniel,  representing  a  feast  of  Belshazzar  where 
the  concubines  are  present.  At  the  beginning  "the 
lords"  {v.  1),  for  whom  the  feast  was  made,  alone  seem  to 
fiave  been  present;  but  as  the  revelry  advanced,  the 
Jcmales  were  introduced.  Two  classes  of  them  are  men- 
tioned, those  to  whom  belonged  the  privileges  of  "  wives," 
und  those  strictly  concubines  (2  Samuel  5. 13 ;  1  Kings  11. 
630 


3;  Song  of  Solomon  6.  8).  3.  This  act  was  not  one  of 
necessity,  or  for  honour's  bake,  but  in  reckless  profanity. 
■4.  praised — sang  and  shouted  praises  to  "gods,". wliich 
being  of  gold,  "are  their  own  witnesses"  (Isaiah  44.  9), 
confuting  the  folly  of  those  who  fancy  sucli  to  be  gods.  5. 
In  the  same  hour— Tliat  the  cause  of  God's  visitation 
might  be  palpable,  viz.,  the  profanation  of  His  vessels  and 
His  holy  name,  lingers  of  .  .  .  hand— God  admonishes 
him,  not  by  a  dream  (as  Nebuchadnezzar  had  been 
warned),  or  by  a  voice,  but  by  "fingers  coming  forth,"  tlie 
invisibility  of  Him  who  moved  them  heiglitening  tlie 
awful  impressiveness  of  the  scene,  the  hand  of  the  Unseen 
One  attesting  his  doom  before  the  eyes  of  himself  and  liis 
guilty  fellow-revellers,  against  tlie  candlestick — the 
candelabra;  where  the  mystic  characters  would  be  best 
seen.  Barnes  makes  It  the  candlestick  taken  from  the 
temple  of  Jerusalem,  the  nearness  of  the  writing  to  it 
intimating  that  the  rebuke  was  directed  against  the  sacri- 
lege, upon  the  plaster  of  the  wall  of  the  king's  palace 
— written  in  cuneiform  letters  on  slabs  on  the  walls,  aad 
on  the  very  bricks,  are  found  the  perpetually  recurring 
recital  of  titles,  victories,  and  exploits,  to  remind  the 
spectator  at  every  point  of  the  regal  greatness.  It  is  sig- 
nificant, that  on  the  same  wall  on  which  the  king  was 
accustomed  to  read  the  flattering  legends  of  his  own  mag- 
nificence, he  beholds  the  mysterious  inscription  which 
tells  his  fall  (cf.  ProverlDS  16.18;  Acts  12.21-23).  part  of 
tlie  Iiand — the  anterior  part,  viz.,  the  fingers.  6.  counte- 
nance— lit.,  brightness,  i.  e.,  his  bright  look,  joints  of  liis 
loins — "the  vertebrce  of  his  back."  [Gesenius.]  1.  He 
calls  for  the  magicians,  who  more  than  once  had  been 
detected  in  imposture.  He  neglects  God,  and  Daniel, 
whose  fame  as  an  interpreter  was  then  well  establislied. 
The  world  wishes  to  be  deceived,  and  shuts  its  eyes 
against  the  liglit.  [Calvin.]  Tlie  Hebrews  think  the 
words  were  Chaldee,  but  in  tlie  old  Hebrew  character 
(like  that  now  in  the  Samaritan  Pentateuch),  third 
ruler— the  first  place  was  given  to  the  king;  the  second, 
to  the  son  of  the  king,  or  of  the  queen ;  the  third,  to  the 
chief  of  the  satraps.  8.  The  words  were  in  such  a  cha- 
racter as  to  be  illegible  to  the  Clialdees,  God  reserving  tliis 
honour  to  Daniel.  10.  queen— tlie  queen-mother,  or 
grandmother,  Nitocris,  had  not  been  present  till  now.  She 
was  wife  either  of  Nebuchadnezzar  or  of  Evil-merodach ; 
hence  her  acquaintance  with  the  services  of  Daniel.  She 
completed  the  great  works  wli'ch  the  former  had  begun. 
Hence  Herodotus  attributes  them  to  her  alone.  '  Tills 
accounts  for  the  deference  paid  to  her  by  Belshazzar.  (See 
my  Note,  ch.  4.  36.)  Cf.  similar  rank  given  to  the  queen- 
mother  among  the  Hebrews,  1  Kings  15. 13.  11.  spirit  of 
the  holy  gods — she  remembers  and  repeats  Nebucliad- 
nezzar's  language  (ch.  4.  8, 9, 18).  As  Daniel  was  probably, 
according  to  Oriental  custom,  deprived  of  the  oflice  to 
which  Nebuchadnezzar  had  promoted  him,  as  "master 
of  the  magicians"  (ch.4.9),at  the  king's  deatli,  Belshazzar 
niiglit  easily  be  ignorant  of  his  services,  the  king  .  .  . 
tliy  father  the  king  .  .  .  thy  father — The  repetition 
marks  with  emphatic  gravity  botli  tlie  excellences  of 
Daniel,  and  the  fact  that  Nebuchadnezzar,  whom  Bel- 
shazzar is  bound  to  reverence  as  his  father,  had  sought 
counsel  from  him  in  similar  circumstances.  13.  tliecap> 
tivity  of  Judali — the  captive  Jews  residing  in  Babylon, 
17.  Not  inconsistent  with  v.  29.  For  here  he  declares  his 
interpretation  of  the  words  is  not  from  the  desire  of 
rewai-d.  The  honours  in  v.  29  were  doubtless  urged  on 
him,  without  his  wish,  in  such  a  way  that  he  could  not 
with  propriety  refuse  them.  Had  he  refused  them  after 
announcing  tlie  doom  of  the  kingdom,  he  might  have 
been  suspected  of  cowardice  or  treason.  18.  God  gave — 
It  was  not  his  own  birtli  or  talents  which  gave  him  the 
vast  empire,  as  he  thought.  To  make  him  unlearn  his 
proud  tliought  was  the  object  of  God's  visitation  on  him. 
majesty— in  the  ej'es  of  his  subjects,  glory— from  his 
victories,  honour — from  the  enlargement  and  decoration 
of  the  city.  19.  A  purely  absolute  monarchy  (Jeremiah 
27.  7).  SI.  heart  ^vas  made  like  .  .  .  beasts — lit.,  "he 
made  his  heart  like  the  beasts,"  t.  e.,  he  desired  to  dwell 
with  them.    aa.  Thou  hast  erred  not  througli  ignorance. 


The  Monarchy  Transferred  to  the  Medes. 


DANIEL  VI. 


Daniel  Disobeys  the  King's  Decree. 


but  through  deliberate  contempt  of  God,  notwithstanding 
that  thou  hadst  before  thine  eyes  the  striking  warning 
given  in  thy  grandfather's  case.  83.  wUose  are  all  tliy 
way *-( Jeremiah  10.  23.)  a*.  Then— "When  thou  liftedst 
up  thyself  against  the  Lord,  the  part  of  the  hand— the 
fore  part,  the  fingers,  was  .  .  .  sent  from  hlni— i.  c, 
from  God.  25.  Alene,  Tekel,  Upharsln— H^.,  numbered, 
weighed,  and  dividers.  36.  God  liatli  fixed  the  number  of 
years  of  thine  empire,  and  that  number  is  now  com- 
plete. 37.  -^velghcd  In  the  balances  —  The  Egyptians 
thought  that  Osiris  weighed  the  actions  of  the  dead  in 
a  literal  balance.  The  Babylonians  may  have  had  the 
same  notion,  which  would  give  a  peculiar  appropriate- 
ness to  the  image  here  used,  found  -wanting- too  light 
before  God,  the  weigher  of  actions  (I  Samuel  2.  3; 
Psalm  62.  9).  Like  spurious  gold  or  silver  (Jeremiah 
6.  30).  28.  Peres — the  explanation  of  "dividers"  (v.  25), 
the  active  participle  plural  there  being  used  for  thepansive 
participle  singular,  "  dividers  "  for  "  divided."  The  word 
"Peres"  alludes  to  the  similar  word  Persia,  divided— 
viz.,  among  the  Medes  and  Persians  [Mauree];  or,  severed 
from  thee.  [Grotius.]  39.  Belshazzar  .  .  .  clothed 
Daniel  with  scarlet — To  come  from  the  presence  of  a 
prince  in  a  dress  presented  to  the  wearer  as  a  distinction 
is  still  held  a  great  honour  in  the  East.  Daniel  was  thus 
restored  to  a  similar  rank  to  what  he  had  held  under  Ne- 
buchadnezzar (ch.  2.48).  Godly  fidelity  which  might  be 
expected  to  bring  down  vengeance,  as  in  this  case,  is  often 
rewarded  even  in  this  life.  The  king,  having  promised, 
was  ashamed  before  his  courtiers  to  break  his  word.  He 
perliaps  also  affected  to  despise  the  prophecy  of  his  doom, 
as  an  idle  threat.  As  to  Daniel's  reasons  for  now  accept- 
ing what  at  first  he  had  declined,  cf.  Note,  v.  17.  The  in- 
signia of  honour  would  be  witnesses  for  God's  glory  to 
the  world  of  his  having  by  God's  aid  interpreted  the  mys- 
tic characters.  The  cau^e  of  his  elevation  too  would  secure 
the  favour  of  the  new  dynasty  (ch.  G.  2)  for  both  himself 
and  his  captive  countrymen.  As  the  capture  of  the  city 
by  Cyrus  was  not  till  near  daylight,  there  was  no  want 
of  time  in  that  eventful  night  for  accomplishing  all  tiiat  is 
here  recorded.  The  capture  of  the  city  so  immediately 
after  tlio  prophecy  of  it  (following  Belshazzar's  sacrilege), 
marked  most  emphatically  to  the  whole  world  the  con- 
nection between  Babylon's  sin  and  its  punishment,  30. 
Herodotus  and  Xenopiion  confirm  Daniel  as  to  tlie  swti- 
demicss  of  the  event,  Cyrus  diverted  the  Euphrates  into 
a  new  channel,  and,  guided  by  two  deserters,  marched  by 
the  dry  bed  into  the  city,  whilst  the  Babylonians  were 
carousing  at  an  annual  feast  to  the  gods.  See  also  Isaiah 
21.  o;  41.  27;  and  Jeremiah  50.  38,  39;  and  51.  36.  As  to  Bel- 
shazzar's being  slain,  cf.  Isaiah  14.  18-20  ;  21.  2-9;  Jeremiah 
50.  2a-;ij;  51.67.  31.  Darius  the  Median— i.  e.,  Cyaxares 
II.,  the  son  and  successor  of  Astyages,  B.  c.  569-^36.  Though 
Koresh,  or  Cyrus,  was  leader  of  the  assault,  yet  all  was 
done  in  the  name  of  Darius;  therefore,  he  alone  is  men- 
tioned here;  butch.  6. 28  shows  Daniel  was  not  ignorant  of 
Cif/rM-s' share  in  tlie  capture  of  Babylon,  Isaiah  13.17;  21. 
2,  confirm  Daniel  in  making  the  Medes  the  leading  nation 
in  destn>ying  Babylon.  Soalso  Jeremiah  51. 11, 28.  Herod- 
otus, on  the  other  hand,  omits  mentioning  Darius,  as 
that  king,  being  weak  and  sensual,  gave  up  all  tlie  au- 
thority to  his  energetic  nephew,  Cyrus  (Xenophon,  Cyroj). 
1.5;  8.7).  tlireescore  and  two  years  old— Tliis  agrees 
With  Xenophon,  Cyrop.  8.  5, 19,  as  to  Cyaxares  IL 

CHAPTER  VI. 

Ver.  1-2.9.    Darius'  Decree:  Daniei/s  Disobedience, 
AND  Consequent  Exposure  to  the  Lions:  his  Deliv- 

ERANCK    BY    GOD,    AND    DARIUS'    DECREE.       1.    Darlus— 

Grotefeni)  has  read  it  in  the  cuneiform  inscriptions  at 
Persepolis,  as  Darheush,  i.e.,  Lwd-King,B.  name  applied 
to  many  of  the  Medo-Persian  kings  in  common.  Three 
of  tlie  name  occur:  Darius  Hystaspes,  b.  c.  521,  in  whose 
reign  tlie  decree'  was  carried  Into  efTect  for  rebuilding  the 
temple  (Ezra  4.  5;  Haggal  1.  1);  Darius  Codomanus,  B.  O. 
836,  whom  Alexander  overcame,  called  "the  Persian" 
(Nehemitth  12.  22),  an  expression  used  after  the  rule  of 


Macedon  was  set  up;  and  Darius  Cyaxares  II.,  between 
Astyages  and  Cyrus  (iEsCHYLUS,  Pers.  762,  763).  hundred 
and  t^venty— satraps ;  set  over  the  conquered  provinces 
(including  Babylon)  by  Cyrus (Xenophon,  Cyrop.  8. 6. 1).  No 
doubt  Cyrus  acted  undei-  Darius,  as  in  the  capture  of  Baby- 
lon ;  so  that  Daniel  rightly  attributes  the  appointment  to 
Darius.  3.  Daniel  was  preferred— pi'obably  because  of  his 
havingso  wonderfully  foretold  the  fall  of  Babylon.  Hence 
the  very  expression  used  by  the  queen-mother  on  that 
occasion  (ch.  5.  12)  is  here  used,  "  because  an  excellent  spirit 
was  in  him."  king  tliouglit  to  set  him  over  the  whole 
realm— agreeing  with  Darius' character,  weak  and  averse 
to  business,  which  he  preferred  to  delegate  to  favourites. 
God  overruled  this  to  the  good  both  of  Daniel,  and,  through 
him,  of  His  people.  4r.  occasion  .  .  .  concerning  the 
kingdom— pretext  for  accusation  in  his  administration 
(Ecclesiastes4.  4).  5.  It  is  the  highest  testimony  to  a  godly 
man's  walk,  when  his  most  watchful  enemies  can  find  no 
ground  of  censure  save  in  that  he  walks  according  to  the 
law  of  God  even  where  it  opposes  the  ways  of  the  world. 
6.  assembled  together — lit.,  "assembled  hastily  and  tn- 
multuouslj'."  Had  they  come  more  deliberately,  the 
king  might  have  refused  their  grant;  but  they  gave  him 
no  time  for  reflection,  representing  that  their  test-de- 
cree was  necessary  for  the  safety  of  the  king,  live  for  ever 
— Arrian  (4)  records  that  Cyrus  was  the  first  before  whom 
prostration  was  practised.  It  is  an  undesigned  mark  of 
genuineness  that  Daniel  should  mention  no  prostration 
before  Nebuchadnezzar  or  Darius  (see  Note,  ch.  3.  9).  7. 
The  Persian  king  was  regarded  as  representative  of  the 
chief  god,  Ormuzd;  the  seven  princes  near  him  repre- 
sented the  seven  Amshaspands  before  the  throne  of  Or- 
muzd ;  hence  Mordccai  (Esther  3.  4)  refused  such  homage 
to  Haman,  the  king's  prime  minister,  as  inconsistent 
with  what  is  due  to  God  alone.  A  weak  despot,  like  Da- 
rius, mucli  under  the  control  of  his  princes,  might  easily 
be  persuaded  that  such  a  decree  would  test  the  obedience 
of  the  Clialdeans  just  conquered,  and  tame  their  proud 
spirits.  So  absolute  is  the  king  in  the  East,  that  he  is 
regarded  not  merely  as  the  ruler,  but  the  owner,  of  the 
people.  All  .  ,  .  governors  .  .  .  counsellors,  &c. — sev- 
eral functionaries  are  here  specified,  not  mentioned  in  v. 
4.  6.  They  evidently  exaggerate  the  case  tothe  weak  king, 
as  if  their  request  was  that  of  all  the  officers  in  the  empire. 
den  of  lions— an  underground  cave  or  pit,  covered  with  a 
stone.  It  is  an  undesigned  proof  of  genuineness,  that  the 
"fiery  furnace"  is  not  made  the  means  of  punishment 
here,  as  in  ch.  3.;  for  the  Persians  were  flre-worshippers, 
which  the  Babylonians  were  not.  8.  decree — or, interdict. 
that  it  be  not  changed— (Esther  1.  19;  8.  8.)  This  immu- 
tability of  the  king's  commands  was  peculiar  to  the 
Medes  and  Persians:  it  was  due  to  their  regarding  him 
infallible  as  tlie  representative  of  Ormuzd  ;  it  was  not  so 
among  the  Babylonians.  Medes  and  Persians— the  order 
of  the  names  is  an  undesigned  mark  of  genuineness.  Cy- 
rus the  Persian  reigned  subordinate  to  Darius  the  Mede 
as  todignity,  though  exercising  more  real  power.  After 
Darius'  death,  the  order  is  "the  Persians  and  Medes" 
(Esther  1. 14,  19,  &c.).  t).  Such  a  despotic  decree  is  quite 
explicable  by  remembering  that  tlie  king,  as  the  incarna- 
tion of  Ormuzd,  might  demund  such  an  act  of  religious 
obedience  as  a  test  of  loyalty.  Persecuting  laws  are  always 
made  on  false  pretences.  Instead  of  bitter  complaints 
against  men,  Daniel  prays  to  God.  Though  having  vast 
business  as  a  ruler  of  the  empire,  he  finds  time  to  pray 
thrice  a  day.  Daniel's  three  companions  (ch.  3.)  are  not 
alluded  to  here,  nor  any  other  Jew  who  conscientiously 
may  have  disregarded  the  edict,  as  the  conspirators  aimed 
at  Daniel  alone  (v.  5).  10.  when  Daniel  knew^  .  .  . 
writing  .  .  .  signed— and  that,  therefore,  the  power  of 
advising  the  king  against  it  was  taken  from  him.  ^vent 
into  his  house — withdrawing  from  the  God-dishonouring 
court,  windows  .  .  .  open— not  in  valngloi'y,  but  that 
there  might  be  no  obstruction  to  his  view  of  the  direc- 
tion In  which  Jerusalem,  the  earthly  seat  of  Jehovah  under 
the  Old  Testament,  lay;  and  that  the  sight  of  heaven 
might  draw  ofThls  mind  from  earthly  thoughts.  To  Christ 
in  the  heavenly  temple  let  us  turn  our  eyes  in  prayer,  from 

631 


Daniel  Cast  into  the  Lions'  Den. 


DANIEL  VII. 


The  Vision  of  the  Four  Btads. 


this  land  of  our  captivity  (1  Kings  8.  44,43;  2  Chronicles  6. 
29,  34,  38;  Psalm  5.  7).    cUamber— the  upper  room,  where 
prayer  was  generally  oflered  by  the  Jews  (Acts  1. 13).    Not 
on  the  house-top  (Acts  10. 9),  where  he  would  be  conspicu- 
ous,   tupon  his  Icnees— humble  attitudes  in  prayer  be- 
come humble  suppliants,     three  times  a  day— (Psalm 
65. 17.)    The  third,  sixth,  and  ninth  hour;  our  nine,  twelve, 
and  three  o'clock  (Acts  2. 15;  10.  9;  3. 1;  10.  30;  cf.  ch.  9. 21). 
as  .  .  .  aforetime— not  from  contempt  of  the  king's  com- 
mand.   11.  assemljlccl— as  in  v.  6,  assembled  or  ran  hastily, 
so  as  to  come  upon  Daniel  suddenly  and, detect  him  in  the 
act,    13.  They  preface  their  attack  by  alleging  the  king's 
edict,  so  as  to  get  him  again  to  confirm  it  unalterably,  be- 
fore they  mention  Daniels  name.    Not  to  break  a  wicked 
promise,  is  not  firmness,  but  guilty  obstinacy  (Matthew 
14,  9;    Mark  6.  26),      13.   That   Daniel— contemptuously. 
of .  .  .  captivity  of  Judah— recently  a  captive  among 
thy  servants,  the  Babylonians— one  whom  humble  obe- 
dience most  becomes.     Thus  they  aggravate   his  guilt, 
omitting  mention  of  his  being  prime  minister,  which 
might  only  remind  Darius  of  Daniel's  state  services,    re- 
gardeth  not  tiiee— because  he  regarded  God  (Acts  4,  19;  5. 
29).     14.  displeased  >vitlx  hiniself— for  having  suffered 
himself  to  be  entrapped  into  such  a  hasty  decree  (Prov- 
erbs 29.  20),    On  the  one  hand  he  was  pressed  by  the  im- 
mutability of  the  law,  fear  that  the  princes  might  con- 
spire against  him,  and  desire  to  consult  for  his  own  repu- 
tation, not  to  seem  fickle;  on  the  other,  by  regard  for 
Daniel,  and  a  desire  to  save  him  from  the  efiects  of  his 
own  rash  decree,    till  .  .  .  going  down  of  .  .  .  sun — The 
king  took  this  time  to  deliberate,  thinking  that  after  sun- 
set Daniel  would  be  spared  till  morning,  and  that  mean- 
while some  way  of  escape  would  turn  up.    But  (v.  15)  the 
conspirators  assembled  tumuUuously  (lit.)  to  prevent  this 
delay  in  the  execution,  lest  the  king  should  meantime 
change  his  decree,    16.  Tliy  God  .  .  .  vf  ill  deliver  thee — 
The  heathen  believed  in  the  interposition  of  the  gods  at 
times  in  favour  of  their  worshippers.    Darius  recognized 
Daniel's  God  as  a  god,  but  not  the  only  true  God.    He  had 
heard  of  the  deliverance  of  the  three  youths  in  ch.  3.,  and 
hence  augurs  Daniel's  deliverance,     I  am  not  my  own 
master,  and  cannot  deliver  thee,  however  much  I  wish  it. 
"Thy  God  will,"    Kings  are  the  slaves  of  their  flatterers. 
Men  admire  piety  to  God  in  others,  however  disregarding 
Him  themselves.    17.  stone  ,  .  .  sealed— typical  of  Christ's 
entombment  under  a  seal  (Matthew  27.  6G),    Divinely  or- 
dered, that  the  deliverance  might  be  the  more  strilting, 
Uis  own  signet,  and  ...  of  his  lords — the  coneur7-ence 
of  tlie  lords  was  required  for  making  laws.  In  this,  kingly 
power  had  fallen  since  it  was  in  Nebuchadnezzar's  hands. 
The  Median  king  is  a  puppet  in  his  lords'  hands;  they 
take  the  security  of  their  own  seal  as  well  as  his,  that  he 
should  not  release  Daniel.     The  king's  seal  guaranteed 
Daniel  from  being  killed  by  them,  should  he  escape  the 
lions,    18.  neither  -tvcre  instruments  of  music,  &c. — 
Gesenius  translates,  "concubines,"    Daniel's  mentioning 
to  us  as  an  extraordinary  thing  of  Darius,  that  he  neither 
approached  his  table  nor  his  harem,  agrees  with  Xeno- 
PHON's  picture  of  him  as  devoted  to  wine  and  women, 
vain,  and  without  self-control.    He  is  sorry  for  the  evil 
whicli  he  himself  had  caused,  yet  takes  no  steps  to  remedy 
it.    There  are  many  such  halters  between  good  and  bad, 
Who  are  ill  at  ease  in  their  sins,  yet  go  forward  in  them, 
and  are  drawn  on  by  others,    19.  His  grief  overcame  his 
fear  of  the  nobles,    20.  living  God— having  life  Himself, 
and  able  to  preserve  thy  life ;  contrasted  with  the  lifeless 
idols.    Darius  borrowed  the  phrase  from  Daniel;  God  ex- 
torting from  an  idolater  a  confession  of  the  truth,    thou 
servest  continually— in  times  of  persecution,  as  well  as 
times  of  peace,    is  thy  God  .  .  .  able— the  language  of 
doubt,  yet  hope.    21.  Daniel  might  have  indulged  in  an- 
ger at  the  king,  but  does  not;  his  sole  thought  is,  God's 
glory  has  been  set  forth  in  his  deliverance.    22.  his  an- 
gel—the instrument,  not  the  author,  of  his  deliverance 
(Psalm  91. 11;  34,  7).    shut  .  .  ,  lions'  mouths— (Hebrews 
11,  33.)     So  spiritually,  God  will  shut  the  roaring  lion's 
mouth  (1  Peter  5.  8)  for  His  servants,    forasmuch  as  be- 
fore him  innocency— not  absolutely  (in  ch,  9. 7, 18  he  dis- 
632 


claims  such  a  plea),  but  relatively  to  this  case.  God  has 
attested  the  justice  of  my  cause  in  standing  up  for  His 
worship,  by  delivering  me.  Therefore,  the  "  forasmuch" 
does  not  justify  Rome's  doctrine  of  works  meriting  salva- 
tion, before  tliee — Obedience  to  God  is  in  strictest  com- 
patibility with  loyalty  to  the  king  (Matthew  22.21;  1  Peter 
2. 17),  Daniel's  disobedience  to  the  king  was  seeming,  not 
real,  because  it  was  not  from  contempt  of  the  king,  but 
from  regard  to  the  King  of  kings  (cf.  Acts  24.16).  23.  be- 
cause he  believed — "Faith"  is  stated  in  Hebrews  11.33 
to  have  been  his  actuating  principle:  a  prelude  to  the 
gospel.  His  belief  was  not  with  a  view  to  a  miraculous 
deliverance.  He  sliut  his  eyes  to  the  event,  committing 
the  keeping  of  his  soul  to  God,  in  well-doing,  as  unto  a 
faithful  Creator  (1  Peter  4.  19),  sure  of  deliverance  in  a 
better  life,  if  not  in  this.  24.  (Deuteronomy  19. 19;  Prov- 
erbs 19,  5.)  accused — lit.,  devoured  the  bones  and  flesh.  It 
was  just  that  they  who  had  torn  Daniel's  character,  and 
souglit  the  tearing  of  his  person,  should  be  themselves 
given  to  be  torn  in  pieces  (Proverbs  11.8).  tlieir  children 
— among  the  Persians,  tlie  whole  kindred  were  involved 
in  the  guilt  of  one  culprit,  Tlie  Mosaic  law  expressly 
forbade  this  (Deuteronomy  24, 16 ;  2  Kings  14. 6),  or  ever — 
i.  e.,  be/ore  ever.  The  lions'  sparing  Daniel  could  not  have 
been  because  they  were  full,  as  they  showed  the  keenness 
of  their  hunger  on  the  accusers,  26.  Stronger  than  the 
decree  (ch.  3.  29).  That  -was  negative ;  this,  positive ;  not 
merely  men  must  say  "  nothing  amiss  of,"  but  must  "fear 
before  God."  28.  It  was  in  the  third  year  of  Cyrus 
Daniel's  visions  (ch,  10.-12.)  were  given.  Daniel  "pros- 
pered" because  of  his  prophecies  (Ezra  1, 1, 2). 

CHAPTER    VII. 

Ver.  1-28,  Vision  of  the  Fouk  Beasts.  This  chapter 
treats  of  the  same  subject  as  the  second  chapter.  But 
there  the  four  kingdoms,  and  Messiah's  final  kingdom, 
were  regarded  according  to  their  external  political  aspect* 
but  here  according  to  the  mind  of  God  concerning 
them,  and  their  moral  features.  The  outward  political 
history  had  been  shown  in  its  general  features  to  the 
world-ruler,  whose  position  fitted  him  for  receiving  such 
a  revelation.  But  God's  prophet  here  receives  disclosures 
as  to  the  characters  of  the  powers  of  the  world,  in  a  re- 
ligious point  of  view,  suited  to  his  position  and  receptiv- 
ity. Hence  in  the  second  chapter  the  images  are  taken 
from  the  inanimate  sphere;  in  the  seventh  chapter  they 
are  taken  from  the  animate.  Nebuchadnezzar  saw  super- 
ficially the  world-power  as  a  splendid  human  figure,  and 
the  kingdom  of  God  as  a  mere  stone  at  the  first.  Daniel 
sees  the  world-kingdoms  in  their  inner  essence  as  of  an 
animal  nature  lower  th.an  human,  being  estranged  from 
God;  and  that  only  in  the  kingdom  of  God  ("the  Son 
of  man,"  the  representative-man)  is  the  true  dignity  of 
man  realized.  So,  as  contrasted  with  Nebuchadnezzar's 
vision,  the  kingdom  of  God  appears  to  Daniel, /rom  the 
very  first,  superior  to  the  world-kingdom.  For  though  in 
physical  force  the  beasts  excel  man,  man  has  essentially 
spiritual  powers,  Nebuchadnezzar's  colossal  image  rep- 
resents mankind  in  its  own  strength,  but  only  the  out- 
ward man,  Daniel  sees  man  spiritually  degraded  to  the 
beast-level,  led  by  blind  impulses,  through  his  alienation 
from  God,  It  is  only  from  above  that  the  perfect  Son  ol 
man  comes,  and  in  His  kingdom  man  attains  his  true 
destiny,  Cf.  Psalm  8.  with  Genesis  1. 26-28.  Humanity  is 
impossible  witliout  divinity :  it  sinks  to  bestiality  (Psalm 
32.  9 ;  49.  20 ;  73.  22),  Obstinate  heathen  nations  are  com- 
pared to  "  bulls"  (Psalm  68,  30),  Egypt  to  the  dragon  in 
the  Nile  (Isaiah  27.1;  51.9;  Ezekiel  29,3),  The  animal 
with  all  its  sagacity  looks  always  to  the  ground,  without 
consciousness  of  relation  to  God.  What  elevates  man  is 
communion  with  God,  in  willing  subjection  to  Him.  The 
moment  he  tries  to  exalt  himself  to  independence  of 
God,likeNebuchadnezzar(ch,4. 30),  hesinks  to  the  beast's 
level.  Daniel's  acquaintance  with  the  animal  colossal 
figures  in  Babylon  and  Nineveh  was  a  psychological 
preparation  for  his  animal  visions.  Hosea  13,  7,  8  would 
occur  to  him  whilst  viewing  those  ensigns  of  the  world- 


Vitum  of  the  Four  Beasts. 


DANIEL  VII. 


The  Interpretation  thereof. 


power.  Cf.  Jeremiah  2.  15;  4.  7 ;  5.  6.  1.  Belsliazzar— Good 
Ilebreiv  MSS.  have  Belshazzar  ;  meaning  "  Bel  is  to  be  burnt 
Witli  hostile  fli'e"  (Jeremiali  50.  2;  51.  44).  In  the  history  lie 
is  called  by  his  ordinary  name;  in  the  prop/ice^,  wliicli 
gives  his  true  destiny,  lie  is  called  a  corresponding  name, 
by  the  change  of  a  letter,  visions  of  his  hend — not  con- 
fused "dreams,"  but  distinct  images  seen  whilst  his  mind 
wascvUected.  »vLva.— a  summary.  In  predictions,  generally, 
details  arc  not  given  so  fully  as  to  leave  no  scope  for  free 
agency,  faith,  and  patient  waiting  for  God  manifesting 
His  will  in  the  event.  He  "wrote"  it  for  the  Church  in  all 
ages.*  he  "told"  it  for  the  comfort  of  his  captive  fellow- 
countrymen.  SS.  tlie  four  -winds  —  answering  to  the 
"four  beasts;  their  several  co?i^tcte  in.  the  four  quarters  or 
directions  of  the  world,  strove— burst  forth  (from  the 
abyss.)  [Mai;rek.]  sea— the  world-powers  rise  out  of  the 
agitations  of  the  political  sea- (Jeremiah  46.7,8;  Luke  21. 
25;  cf.  Revelation  13.1;  17. 15;  21.  1);  the  kingdom  of  God 
and  the  Son  of  man  from  the  clouds  of  heaven  (v.  13;  cf. 
John  8.  23).  Tkegelles  takes  "  the  great  sea"  to  mean, 
as  always  elsewhere  in  Scripture  (Josliua  1.  4;  9.  1),  the 
Mediterranean,  the  centre  territorially  of  the  four  king- 
doms of  tiie  vision,  whicli  all  border  on  it, and  have  Jeru- 
salem subject  to  them.  Babylon  did  not  border  on  the 
Mediterranean,  nor  rule  Jerusalem,  till  Nebuchadnezzar's 
time,  wlieii  both  things  tooli  place  simultaneously.  Persia 
encircled  more  of  this  sea,  viz..  from  the  Hellespont  to 
Cyrene.  Greece  did  not  become  a  monarchy  before  Alex- 
ander's time,  but  then,  succeeding  to  Persia,  it  became 
mistress  of  Jerusalem.  It  surrounded  still  more  of  the 
Mediterranean,  adding  the  coasts  of  Greece  to  the  part 
lield  by  Persia.  Rome,  under  Augustus,  realized  three 
things  at  once— it  became  a  monarchj',  became  mistress  of 
the  last  of  the  four  parts  of  Alexander's  empire  (symbol- 
ized by  the  four  heads  of  the  third  beast),  and  of  Jeru- 
salem; it  surrounded  all  the  Mediterranean.  3.  beasts— 
not  living  aninuil-s,  as  the  cherubic  four  in  Revelation  4.  7 
(for  the  original  is  a  diflTerent  word  from  beasts,  and  ought 
to  be  there  translated,  "  living  animals").  The  cherubic 
living  animals  represent  redeemed  man,  combining  in 
himself  the  highest  forms  of  animal  life.  But  the 
•"beasts"  here  represent  the  world-powers,  in  their  beast- 
like, grovelling  character.  It  is  on  the  fundamental  har- 
mouy  between  nature  and  spirit,  between  the  three  king- 
doms of  nature,  liistorj%  and  revelation,  that  Scripture 
symbolism  rests.  The  selection  of  symbols  is  not  arbi- 
trary, but  based  on  the  essence  of  things.  ■*.  lion — the 
symbol  of  strength  and  courage ;  chief  among  the  king- 
doms, as  the  lion  among  the  beasts.  Nebuchadnezzar  is 
called  "  the  lion"  (Jeremiah  4. 7).  eagle's  Tvlngs — denoting 
a  widespread  and  rapidly-acquired  (Isaiah  4G.  11;  Jere- 
miah 4.  13;  Lamentations  4.  19;  Habakkuk  1.  6)  empire 
(Jeremiah  48.  40).  plucked— its  ability  for  widespread 
conquests  passed  away  under  Evil-merodach,  &c.  [Gro- 
Tics.]  Rather,  during  Nebuchadnezzar's  privation  of 
his  throne,  whilst  deranged.  It  was  lifted  up  from  the 
earth— I.  e.,  from  its  grovelling  bestiality,  made  stand 
...  as  a  man — so  long  as  Nebuchadnezzar,  in  haughty 
pride,  relied  on  his  own  strength,  he  forfeited  the  true 
dignity  of  man,  and  was  therefore  degraded  to  be  with 
the  beasts.  Ch.  4.  16:  "Let  his  heart  be  changed  from 
man's,  and  let  a  beasfs  heart  be  given  unto  him."  But 
after  that  he  learned  by  this  sore  discipline,  that  "the 
Most  High  ruleth  in  the  kingdom  of  men"  (ch.  4.  35,  36), 
the  reverse  change  took  place  in  him,  "a  man's  heart  is 
given  to  him.  Instead  of  his  former  beast's  heart,  he 
attains  man's  true  position,  viz.,  to  be  consciously  depend- 
ent on  God."  Cf.  Psalm  9.  20.  5.  bear— symbolizing  the 
austere  life  of  the  Persians  in  their  mountains,  also  their 
cruelty  (Isaiah  13.  17, 18;  Cambyses,  Ochus,  and  other  of 
the  Persian  princes  were  notoriously  cruel ;  the  Persian 
laws  involved,  for  one  man's  olfence,  the  whole  kindred 
and  neighbourhood  in  destruction,  ch.  6.  24)  and  rapacity. 
"A  bear  is  an  all-devouring  animal"  [Aristotle,  8.  5.] 
(Jeremiah  51.  48,  56.)  raised...  Itself  ou  one  side—But 
the  Hebrew,  "It  raised  up  one  dominion."  The  Mcdes,  an 
ancient  people,  and  the  Persians,  a  modern  tribe,  formed 
one  untied  sovereignty,  in  contrast  to  the  third  and  fourth 


kingdoms,  each  orlginaPy  one,  afterwards  divided.  Ung- 
lisli  Version  is  the  result  of  a  slight  change  of  a  Hebrew 
letter.  The  idea  then  would  be,  "  It  lay  on  one  of  its  fore 
feet,  and  stood  on  the  other;"  a  figure  still  to  be  seen  on 
one  of  the  stones  of  Babylon  (Munter,  Relig.  Babyl.  112); 
denoting  a  kingdom  that  had  been  at  rest,  but  is  now 
rousing  itself  for  conquest.  Media  is  the  lower  side,  pas- 
siveness;  Persia,  the  upper,  active  element.  [Auberlen.] 
The  three  ribs  in  its  mouth  are  Media,  Lydia,  and  Baby- 
lon, brought  under  the  Persian  sway.  Rather,  Babylon, 
Lydia,  and  Egypt,  not  properly  parts  of  its  body,  but 
seized  by  Medo- Persia.  [Sib  I.Newton.]  Called  "ribs," 
because  they  strengthened  the  Medo-Persian  empire. 
"Between  its  teeth,"  as  being  much  grinded  by  it.  de- 
vour much  flesh  —  i.  e.,  subjugate  many  nations.  6. 
leopard— smaller  than  the  lion;  swift  (Habakkuk  1.8); 
cruel  (Isaiah  11.  6),  the  opposite  of  tame;  springing  sud- 
denly from  its  liiding-place  on  its  prey  (Hosea  13.  7);  spot- 
ted. So  Alexander,  a  small  king,  of  a  small  kingdom, 
Macedon,  att.acked  Darius  at  the  head  of  the  vast  empire 
reaching  from  the  ^gean  Sea  to  the  Indies.  In  twelve 
years  he  subjugated  part  of  Europe,  and  all  Asia  from 
Illyricum  and  the  Adriatic  to  the  Ganges,  not  so  much 
fighting  as  conquering.  [Jerome.]  Hence,  whereas  Baby- 
lon is  represented  with  two  wings,  Macedon  has  four,  so 
rapid  were  its  conquests.  Tlie  various  spots  denote  the 
various  nations  incorporated  into  his  empire  [Bochabt]; 
or  Alexander's  own  variations  in  character,  at  one  time 
mild,  at  another  cruel,  now  temperate,  and  now  drunken 
and  licentious,  four  heads — explained  chapter  8.  8,  22; 
the  four  kingdoms  of  the  Diadochi  or  successors  into  which 
the  Macedonian  empire  was  divided  at  the  death  of 
Alexander,  viz.,  Macedon  and  Greece  under  Cassander, 
Thrace  and  Bithynia  under  Lysimachus,  Egypt  under 
Ptolemy,  and  Syria  under  Seleucus.  dominion  .  .  . 
given  to  it— by  God ;  not  by  Alexander's  own  might.  For 
how  unlikely  it  was  that  30,000  men  should  overthrow 
several  hundredsof  thousands!  Josephus  (Antiquities,  11. 
6)  says  that  Alexander  adored  the  high  priest  of  Jerusa- 
lem, saying  that  he  at  Dium  in  Macedonia  had  seen  a 
vision  of  God  so  habited,  inviting  him  to  go  to  Asia,  and 
promising  him  success.  T.  As  Daniel  lived  under  the 
kingdom  of  the  first  beast,  and  therefore  needed  not  to 
describe  it,  and  as  the  second  and  third  are  described  fully 
in  the  second  part  of  the  book,  the  chief  emphasis  falla 
on  the  fourth.  Also  prophecy  most  dwells  on  the  end, 
which  is  the  consummation  of  the  preceding  series  of 
events.  It  is  in  the  fourth  that  the  world-power  manifests 
fully  its  God-opposing  nature.  Whereas  the  three  former 
kingdoms  were  designated  respectively,  as  a  lion,  bear, 
and  leopard,  no  particular  beast  is  specified  as  the 
image  of  the  fourth  ;  for  Rome  is  so  terrible  as  to  be  not 
describable  by  any  one,  but  combines  In  itself  all  that 
we  can  imagine  Inexpressibly  fierce  in  all  beasts. 
Hence  thrice  (v.  7,  19,  23)  it  is  repeated,  that  the  fourth 
was  "diverse  from  all"  the  others.  The  formula  of 
introduction,  "I  saw  in  the  night  visions,"  occurs  here, 
as  at  11.2,  and  again  at  v.  13,  thus  dividing  the  whole  vision 
into  three  parts— the  first  embracing  the  three  kingdoms, 
the  second  the  fourth  and  its  overthrow,  the  third  Mes- 
siah's kingdom.  The  first  three  together  take  up  a  few 
centuries;  the  fourth,  thousands  of  years.  The  whole 
lower  half  of  the  image  in  ch.  2.  is  given  to  it.  And 
wliereas  the  otlier  kingdoms  consist  of  only  one  material, 
this  consists  of  two,  iron  and  clay  (on  which  much  stress 
is  laid,  ch.  2. 41-43);  the  "iro7i  teeth"  here  allude  to  one 
material  in  the  fourtli  kingdom  of  the  image,  ten  horna 
— It  is  with  the  crisis,  rather  than  the  course,  of  the  fourth 
kingdom,  tliis  seventh  chapter  is  mainly  concerned.  The 
ten  kings  (v.  2-1,  the  "  horns"  representing  power),  i.  e.,  kino- 
dotns,  into  which  Rome  was  divided  on  its  incorpnrutioa 
with  the  Germanic  and  Slavonic  tribes,  and  again  at  the 
Reformation,  are  thought  by  many  to  be  here  intended. 
But  the  variation  of  tlie  list  of  the  ten,  and  their  ignoring 
the  eastern  half  of  the  empire  altogether,  and  the  exist- 
ence of  the  Papacy  before  the  breaking  up  of  even  the  jre«i- 
er/i  empire,  instead  of  being  the  "little  horn"  springing 
up  after  the  other  ten,  are  against  this  view.  The  Westeru 

633 


Vuion  of  the  Four  Beasts. 


DANIEL  VII. 


The  Inttrpretatior^  OiereoJ. 


Roman  empire  continued  till  a.  d.  731,  and  the  Eastern, 
till  A.D.  1453.  Tlie  ten  kingdoms,  tlierefore,  prefigured  by 
the  ten  "  toes"  (ch.  2. 41 ;  cf.  Revelation  13. 1 ;  17. 12),  are  tlie 
ten  kingdoms  into  whicli  Rome  sliail  be  found  finally 
divided  when  Antichrist  siiall  appear,  [Tkegelles.] 
These,  probably,  are  prefigured  by  the  number  ten  being 
the  prevalent  one  at  the  chief  turning-points  of  Roman 
history.  8.  little  liorn — little  at  first,  but  afterwards  wax- 
ing greater  than  all  others.  He  must  be  sought  "among 
them,"  viz.,  the  ten  horns.  The  Roman  empire  did  not 
represent  itself  as  a  continuation  of  Alexander's;  but  the 
Germanic  empire  calls  itself '*  the  holy  Roman  empire." 
Napoleon's  attempted  universal  monarchy  was  avowedly 
Roman :  his  son  was  called  king  of  Rome.  Tlie  czar  (Cob- 
aar)  also  professes  to  represent  the  eastern  half  of  the  Ro- 
man empire.  The  Roman  civilization,  church,  language 
and  law  are  the  chief  elements  in  Germanic  civilization. 
But  the  Romanic  element  seeks  universal  empire,  whilst 
the  Germanic  seeks  individualization.  Hence  the  uni- 
versal monarchies  attempted  by  the  Papacy,  Charle- 
magne, Charles  V..  and  Napoleon  have  failed,  the  iron  not 
amalgamating  with  the  clay.  In  the  king  symbolized  by 
"the  little  horn,"  the  God-opposing,  haughty  spirit  of  the 
world,  represented  by  the  fourth  monarchy,  finds  its  in- 
tensest  development.  "  The  man  of  sin,"  "  the  son  of  per- 
dition" (2  Thessalonians  2).  Antichrist  (IJohn  2.18,  22; 
4. 3).  It  is  the  complete  evolution  of  the  evil  principle  in- 
troduced by  the  fall,  tliree  of  tlie  first  liorits  plucked 
up— the  exarchate  of  Ravenna,  the  kingdom  of  the  Lom- 
bards and  the  state  of  Rome,  which  constituted  the  Pope's 
dominions  at  the  first;  obtained  by  Pope  Zachary  and 
Stephen  II.  in  return  for  acknowledging  the  usurper  Pe- 
pin lawful  king  of  France.  [Newton.]  See  Tkegelles' 
objections,  v.  7,  "ten  horns,"  I^ote.  The  "little  horn,"  in 
his  view,  is  to  be  Antichrist  rising  three  and  a  half  years 
before  Christ's  second  advent,  having  first  overthrown 
throe  of  the  ten  contemporaneous  kingdoms,  into  which 
the  fourth  monarchy,  under  which  wo  live,  shall  be  finally 
divided.  Popery  seems  to  be  a  fulfilment  of  the  propliecy 
In  many  particulars,  the  Pope  claiming  to  be  God  on 
earth  and  above  all  earthly  dominions;  but  tlie  spirit  of 
Antichrist  prefigured  by  Popery  will  probably  culminate 
in  ONE  individual,  to  be  destroyed  by  Christ's  coining;  He 
will  be  the  product  of  the  political  world-powers,  whereas 
Popery,  which  prepares  His  way,  is  a  Church  become 
worldly,  eyes  of  a  man— eyes  express  intelligence  (Eze- 
kiel  1.18);  so  (Genesis  3.5)  the  serpent's  promise  was, 
man's  "ej'cs  should  be  opened,"  if  he  would  but  rebel 
against  God.  Antichrist  shall  consummate  the  self-apo- 
theosis, begun  at  the  fall,  high  intellectual  culture,  inde- 
pendent of  God.  The  metals  representing  Babylon  and 
Medo-Persia,  gold  and  silver,  are  more  precious  than 
brass  and  iron,-representing  Greece  and.  Rome;  but  the 
latter  metals  are  more  useful  to  civilization  (Genesis  4. 22). 
The  clay,  representing  the  Germanic  element,  is  the  most 
plastic  material.  Thus  tliere  is  a  progress  in  culture;  but 
this  is  not  a  progress  necessarily  in  man's  truest  dignity, 
viz.,  union  and  likeness  to  God.  Nay,  it  has  led  him  far- 
ther from  God,  to  self-reliance  and  world-love.  The  be- 
ginnings of  civilization  were  among  the  children  of  Cain 
(Genesis  4.17-24;  Luke  16.8).  Antiochus  Epiphanes,  the 
first  Antichrist, came  from  civilized  Greece,  and  loved  art. 
As  Hellenic  civilization  produced  the  firsts  so  modern  civ- 
ilization under  the  fourth  monarchy  will  produce  the  last 
Antichrist.  The  "  mouth"  and  "eyes"  are  those  of  a  man, 
while  the  symbol  is  otherwise  brutisli,  i.  <?.,  it  will  assume 
man's  true  dignity,  viz.,  wear  the  guise  of  the  kingdom  of 
God  (which  comes  as  the  Son  of  man"  from  above),  whilst 
it  is  really  bestial,  viz.,  severed  from  God.  Antichrist 
promises  the  same  things  as  Christ,  but  in  an  opposite 
way.  A  caricature  of  Christ,  ofiferiiig  a  regenerated  world 
■without  the  cross.  Babylon  and  Persia  in  their  religion 
had  more  reverence  for  things  Divine  than  Greece  and 
Rome  in  the  imperial  stages  of  their  history.  Nebuchad- 
nezzar's human  heart,  given  him  (ch.  4. 10)  on  his  repent- 
ance, contrasts  with  the  human  eyes  of  Antichrist,  the 
pseudo  son  of  man,  viz.,  intellectual  culture,  while  heart 
and  mouth  blaspnemeGod.  The  deterioration  politically 
634 


corresponds:  the  first  kingdom,  an  organic  unity;  the 
second,  divided  into  Median  and  Persian;  the  third 
branches  off  into  four;  the  fourth,  into  ten.  The  two 
eastern  kingdoms  are  marked  by  nobler  metals ;  the  two 
western,  by  baser;  individualization  and  division  appear 
in  the  latter,  and  it  is  they  which  produce  the  two  Anti- 
christs. 9.  1  beUeld  till— I  continued  looking  till.  &c. 
tlironcs  ,  .  .  cast  down— rather,  "  thrones  were  placed  " 
[Vulgate  and  Luther],  viz.,  for  the  saints  and  elect  angels 
to  whom  "judgment  is  given"  {v.  22),  as  assessors  with  the 
Judge.  Cf.  V.  10,  "thousand  thousands  ministered  unto 
Him"  (Matthew  19.28;  Luke  22.30;  1  Corinthians  0.2,  3; 
1  Timothy  5.  21 ;  Revelation  2. 20 ;  4.  4).  In  English  Version 
the  thrones  cast  dovm  are  those  of  the  previously-mea- 
tioned  kings  who  give  place  to  Messiah.  Ancient  of  daya 
— "  The  everlasting  Father"  (Isaiah  9.  6).  He  is  the  Judgi 
here,  as  the  Son  does  not  judge  in  His  own  cause,  and  \  n 
is  His  cause  which  is  the  one  at  issue  with  Antichriat. 
sit- the  attitude  of  a  judge  about  to  pass  sentence.  ivhit»- 
—the  judicial  purity  of  the  Judge,  and  of  all  things  rouna 
Him,  is  hereby  expressed  (Revelation  1. 14).  ivlieels— at 
Oriental  thrones  move  on  wheels.  Like  the  rapid  flame, 
God's  judgments  are  most  swift  in  falling  where  He  wills 
theni  (Ezekiel  1. 15, 16).  The  judgment  here  is  not  the  lasl 
judgment,  tor  then  there  will  be  no  beast,  and  heaven  and 
earth  shall  have  passed  away ;  but  it  is  that  on  Antichrisl 
(the  last  development  of  the  fourth  kingdom),  typical  ol 
the  last  judgment:  "  Chi'ist  coming  to  substitute  the  mil- 
lennial kingdom  ot  glory  for  that  of  the  cross  (Revelation  17. 
12-14;  19.  1.5-21;  11.  15).  10.  tliousaud  .  .  .  ministered 
nnto  lilm- so  at  the  giving  of  the  law  (Deuteronomy  33.  2 ; 
Psalm  08. 17;  Hebrews  12.  22;  Jude  14).  ten  .  .  .  thousand 
before  liim — image  from  the  Sanhedrim,  in  which  the 
father  of  the  consistory  sat  with  his  assessors  on  each  side 
in  the  form  of  a  semicircle,  and  the  people  standing  be- 
fore him.  judgment  was  set— the  judges  sat  (Revelation 
20.4).  books  .  .  .  opened— (Revelation  20.12.)  Forensic 
image ;  all  the  documents  of  the  cause  at  issue,  connected 
Avith  the  condemnation  of  Antichrist  and  liis  kingdom, 
and  the  setting  up  of  Messiah's  kingdom.  Judgment  must 
pass  on  the  world  as  being  under  the  curse,  before  the 
glory  comes;  but  Antichrist  offers  glory  without  the  cross,- 
a  renewed  world  without  the  Avorld  being  judged.  11. 
Here  is  set  forth  the  execution  on  earth  of  the  judgr^ent 
pronounced  in  the  unseen  heavenly  court  of  judicature  (v. 
9, 10).  body  .  .  .  given  to  .  .  .  flame— (Revelation  19.  20.) 
13.  "  The  rest  of  the  beasts,"  i.  e.,  the  three  first,  had 
passed  away  not  by  direct  destroying  judgments,  such  as 
consumed  the  little  horn,  as  being  tlie  finally-matured 
evil  of  the  fourth  beast.  They  had  continued  to  exist,  but 
their  ^'dominion  was  taken  away;"  whereas  the  fourth 
beast  shall  cease  uttei-ly,  superseded  by  Messiah's  king- 
dom, for  a  season  .  .  .  time— not  only  the  triumph  of 
the  beasts  over  the  godly,  but  their  very  existence  is 
limited  to  a  definite  time,  and  that  time  the  exactly  suitable 
one  (cf.  Matthew  24.  22).  Probably  a  definite  period  is 
meant  by  a  "  season  and  time"  (cf.  v.  25;  Revelation  20.  3). 
It  is  striking,  the  fourth  monarchy,  though  Christianized 
for  1500  years  past,  is  not  distinguislicd  from  the  previous 
heathen  monarchies,  or  from  its  own  heathen  portion. 
Nay,  it  is  represented  as  the  most  God-opposed  of  all,  and 
culminating  at  last  in  blasphemous  Antichrist.  The 
reason  is,  Clirist's  kingdom  noiv  is  not  of  this  world  (John 
18. 3G),  and  only  at  the  second  advent  of  Clirist  becomes  an 
external  power  of  the  world.  Hence  Daniel,  whose  prov- 
ince it  was  to  prophesy  of  the  world-powers,  does  not  treat 
of  Christianity  until  it  becomes  a  world-power,  viz.,  at  the 
second  advent.  The  kingdom  of  God  is  a  liidden  one  till 
Jesus  comes  again  (Romans  8.  17;  Colossians  3.  2,  3;  2 
Timothy  2. 11, 12).  Rome  Avas  worldly  whilst  heathen,  and 
remains  worldly,  though  Christianized.  So  the  New  Tes- 
tament views  the  present  eeon  or  age  of  the  world  as  essen- 
tially heathenish,  which  we  cannot  love  without  forsaking 
Christ  (Romans  12.  2;  1  Corinthians  1.  20;  2.  6,8;  3.  18;  7. 
31;  2  Corinthians  4.  4;  Galatians  1.  4;  Ephesians  2.  2;  2 
Timothy  4.  10;  cf.  1  John  2.  15,  17).  The  object  of  Chris- 
tianity is  not  so  much  to  Christianize  the  present  world  as 
to  save  souls  out  of  it,  so  as  not  to  be  condemned  with  the 


Vision  of  the  Four  Beasts. 


DANIEL  VII. 


The  Interpretation  thereof. 


world  (1  Corinthians  11.  32),  but  to  rule  with  Him  In  hia 
millennium  (Matthew  5.  5;  Lake  12.  32;  22.28-30;  Romans 
6.  17;  1  Corinthians  6.  2;  Revelation  1.  6;  2.  26-28;  3.  21;  20. 
4).  This  is  to  be  our  hope,  not  to  reigu  in  the  present 
world  course  (1  Corinthians  4.  8;  2  Corinthians  4.  18; 
Philippians  3.  20;  Hebrews  13.  14).  There  must  be  a  "  re- 
gijueriitiou"  of  the  world,  as  of  the  individual,  a  death 
previous  to  a  resurrection,  a  destruction  of  the  world-klng- 
aoms,  before  they  rise  anew  as  the  kingdoms  of  Christ 
(Matthew  1!).  28).  Even  the  millennium  will  not  perfectly 
eradicate  the  world's  corruption,  another  apostasy  and 
Judgment  will  succeed  (Revelation  20.  7-15),  in  which  tlie 
world  of  nature  is  to  be  destroyed  and  renewed,  as  the 
world  of  history  was  before  the  millennium  (2  Peter  3.  8- 
13);  then  comes  the  perfect  eartli  and  lieaven  (Revelation 
21.1).  Thus  there  is  an  onward  progress,  and  theChristlan 
Is  waiting  for  the  consummation  (Mark  13.  33-37  ;  Luke  12, 
35,  30,  40-10;  1  Thessalonians  1.  0,  10),  as  His  Lord  also  is 
"expecting"  (Hebrews  10. 13).  13.  Son  of  man— (See  Note, 
Ezeklel  2. 1.)  Not  merely  Son  of  David,  and  King  of  Israel, 
but  Head  of  restored  humanity  (corresponding  to  the 
world-wide  horizon  of  Daniel's  prophecy);  the  seed  of  the 
Avoraan,  crushing  Antichrist,  the  seed  of  the  serpent,  ac- 
cording to  the  Protevangcl  In  Paradise  (Genesis  3).  Tlie 
Representative  man  shall  then  realize  the  original  des- 
tiny of  man  as  Head  of  the  creation  (Genesis  1.  2C,  28);  the 
centre  of  unity  to  Israel  and  the  Gentiles.  The  beast, 
whicli  taken  conjointly  represents  tlie  four  beasts,  as- 
cends from  the  sea  (ch.  7.  2;  Revelation  13.  ll;  the  Son  of 
man  descends/row  "heaven."  Satan,  as  the  serpent,  is  the 
representative  head  of  all  that  is  bestial ;  man,  by  follow- 
ing the  serpent,  has  become  bestial.  God  must,  therefore, 
become  man,  so  that  man  may  cease  to  be  beastlike. 
Whoever  rejects  the  incarnate  God  will  be  judged  by  the 
Son  of  man  just  because  He  is  the  Son  of  man  (John  5. 27). 
This  title  is  always  associated  with  His  coming  again, 
because  the  kingdom  that  then  awaits  him  is  that  which 
belongs  to  Him  as  the  Saviour  of  man,  the  Restorer  of  the 
lost  inheritance.  "Son  of  man"  expresses  His  visible 
state,  formerly  In  His  humiliation,  hereafter  in  His  ex- 
altation. He  "comes  to  the  Ancient  of  days"  to  be  in- 
vested with  the  kingdom.  Cf.  Psalm  110.  2:  "The  Lord 
shall  send  the  rod  of  thy  strength  (Messiah)  out  of  Zion." 
This  investiture  was  at  His  ascension  "with  the  clouds  of 
heaven"  (Acts  1.  9;  2.  33,  34;  Psalm  2.  0-9;  Matthew  28. 18), 
whicli  is  a  pledge  of  His  return  "  in  like  manner"  "  in  the 
clouds"  (Acts  1.  11;  Matthew  26.  04),  and  "with  clouds" 
(Revelation  1.7).  The  kingdom  then  was  given  to  Him  in 
title  and  invisible  exercise;  at  His  second  coming  it  shall 
be  in  visible  administration.  He  will  vindicate  it  from  the 
jnisrule  of  tliose  who  received  it  to  hold  for  and  under 
God,  but  who  ignored  His  supremacy.  The  Father  will 
assert  His  right  by  the  Son,  tlie  heir,  who  will  hold  it  for 
Him  (Kzeklel  21.  27;  Hebrews  1.  2;  Revelation  19.  13-10). 
Trkgklles  thinks  tlie  investiture  here  immediately j^re- 
cedcs  Christ's  coming  forth;  because  He  sits  at  God's  right 
hand  101111  His  enemies  are  made  His  footstool,  then  the 
kingdom  is  given  to  the  Son  in  actual  Investiture,  and  He 
comes  to  crush  His  so  prepared  footstool  under  His  feet. 
But  tlie  words,  "with  the  clouds,"  and  the  universal 
power  actually,  though  invisibly,  given  Him  then  (Ephe- 
sians  1.  20-22),  agree  best  witli  His  Investiture  at  the  as- 
cension, which,  In  the  prophetic  view  that  overleaps  the 
interval  of  ages,  is  tiie  precursor  of  His  coming  visibly  to 
reign  ;  no  event  of  equal  moment  taking  place  in  the  in- 
terval. 15.  hoAy—lil.,  sheath:  the  body  being  the  sheath 
of  the  soul.  17.  kliiga—i.  c,  kingdoms.  Cf.  v.  23,  "fourth 
kingdom  ;"  ch.  2.  33;  8.  20-22.  Each  of  the  four  kings  rep- 
resents a  dynasty.  Nebucliadnez/.ar,  Alexander,  Anti- 
ochus,  and  Anticlirlst,  though  individually  referred  to,  are 
repn'sentati  ves  of  characteristic  tendencies.  18.  the  Most 
HJgli— the  emphatic  title  of  God  in  tiiis  prophecy,  who 
delegates  His  power  first  to  Israel ;  then  to  the  Gentiles 
(ch.  2. 37, 38;,  on  Israel  failing  to  realize  the  idea  of  the  tiie- 
ocracy;  lastly,  to  Messiah,  wlio  shall  rule  truly  for  God, 
taking  it  from  the  Gentile  world-powers,  whose  history  Is 
one  of  continual  degeneracy  culminating  in  the  last  of 
the  kings.  Antichrist.    Here,  la  the  Interpretation,  "  the 


saints,"  but  in  the  vision  (v.  13,  14),  "the  Son  of  man" 
takes  the  kingdom  ;  for  Christ  and  His  people  are  one  in 
suffering,  and  one  in  glory.  Tregelles  translates,  "  most 
high  places"  (Ephesians  1.  3;  2.  6).  Though  oppressed  by 
the  beast  and  little  horn,  they  belong  not  to  the  eartli 
from  which  the  four  beasts  arise,  but  to  the  most  high 
places.  19.  Balaam,  an  Aramean,  dwelling  on  the  Eu- 
phrates, at  the  beginning  of  Israel's  Independent  history, 
and  Daniel  at  the  close  of  it,  prophetically  exliibit  to  the 
hostile  world-powers  Israel  as  triumphant  over  them  at 
last,  though  the  world-powers  of  the  East  (Asshur)  and 
tlie  "West  (Chittlm)  carry  all  before  them  and  afflict  Eber 
(Israel)  for  a  time  (Numbers  23.  8-10,  28 ;  24.  2,  7-9, 22-24).  To 
Balaam's  "Asshur"  correspond  Daniel's  two  eastern  king- 
doms, Babylon  and  Medo- Persia;  to  "Chlttim,"  the  two 
western  kingdoms,  Greece  and  Rome  (cf.  Genesis  10.  4, 11 
22).  In  Babel,  Nimrod  the  hunter  (revolter)  founds  the 
first  kingdom  of  the  world  (Genesis  10.  8-13).  The  Bab- 
ylonian world-power  takes  up  the  thread  interrupted  at 
the  building  of  Babel,  and  the  kingdom  of  Nimrod.  Aa 
at  Babel,  so  in  Babylon  the  world  is  united  against  God ; 
Babylon,  the  first  world-power,  thus  becomes  the  type 
of  the  God-opposed  world.  The  fourth  monarchy  con- 
summates the  evil;  it  is  "  diverse"  from  the  others  only 
in  its  more  unlimited  uuiversalit.v.  The  three  first  wer« 
not  in  the  full  sense  universal  monarchies.  The  fourth 
is;  so  in  it  the  God -opposed  principle  finds  its  full 
development.  All  history  moves  within  the  Romanic, 
Germanic,  and  Slavonic  nations;  It  shall  continue  so  to 
Christ's  second  advent.  The  fourth  monarchy  represents 
universalism  externi^lly;  Christianity,  internally.  Rome 
is  Babylon  fully  developed.  It  is  the  world-power  corro. 
spending  in  contrast  to  Christianity,  and  therefore  con- 
temporary with  it  (Matthew  13.38;  Mark  1.  15;  Luke  2.1; 
Galatlans  4.  4).  30.  look  .  .  .  more  stout  than  .  .  .  fello-i^-s 
— viz.,  than  that  of  the  other  horns.  21.  made  -war  with 
the  saints— persecuted  the  Church  (Revelation  11. 7 ;  13. 7). 
prevailed— but  not  ultimately.  Tlie  limit  is  marked  by 
"until"  (v.  22).  The  little  horn  continues,  luithoiit  intermis- 
sion, to  persecute  up  to  Christ's  second  advent  (Revelation 
17.12,  14;  19.19,20).  33.  Ancient  of  days  came— the  title 
applied  to  the  Father  in  v.  13  is  here  applied  to  the  Son  ; 
who  is  called  "the  everlasting  Father"  (Isaiah  9.  6).  The 
Father  is  never  said  to  "come;"  it  is  the  Son  who  comes. 
judgment  •was  given  to  .  . .  saints— Jiidffmejit  includes 
rule ;  "kingdom"  in  the  end  of  this  verse  (1  Corinthians 
6.  2;  Revelation  1.  6;  5.  10;  20.  4).  Christ  first  receives 
"judgment"  and  the  "kingdom,"  then  the  saints  with 
Him  (v.  13,14).  34.  ten  horns  — answering  to  the  ten 
"toes"  (ch.  2.  41).  out  of  this  kingdom- it  is  out  of  the 
fourth  kingdom  that  ten  others  arise,  whatever  exterior 
territory  any  of  them  possess  (Revelation  13.  1;  17.  12). 
rise  after  them— yet  contemporaneous  with  them;  the 
ten  are  contemporaries.  Antich  rist  rises  after  thel  r  rise,  at 
first  "little"  (v.  8);  but  after  destroying  three  of  the  ten, 
he  becomes  greater  than  them  all  (r.  20,  21).  The  three 
being  gone,  he  is  the  eighth  (cf.  Revelation  17.11);  a  dis- 
tinct head,  and  yet  "of  the  seven."  As  the  previous 
world-kingdoms  had  their  representative  heads  (Baby- 
lon, Nebuchadnezzar;  Persia,  Cyrus;  Greece,  Alexander), 
so  the  fourth  kingdom  and  its  Antichrists  shall  liavo 
their  evil  concentrated  in  the  one  final  Antichrist.  As 
Antiochus  Epiphanes,  the  Antichrist  of  the  tlilrd  king- 
dom in  ch.  8.,  was  the  personal  enemy  of  God,  so  the  final 
Antichrist  of  the  fourth  kingdom,  his  antitype.  The 
Church  has  endured  a  pagan  and  a  papal  persecution; 
there  remains  for  her  an  infidel  persecution,  general,  pu- 
rifying, and  cementing,  [Cecil.]  He  will  not  merely,  as 
Popery,  substitute  himself  for  Christ  in  Christ's  name,  but 
"  deny  tlie  Father  and  the  Son"  (1  John  2.  22).  The  perse- 
cution is  to  continue  up  to  Christ's  second  coming  (v.  21,  22) ; 
the  horn  of  blasphemy  cannot  therefore  be  past ;  for  now 
there  is  almost  a  general  cessation  of  persecution.  35. 
Three  attrlliutes  of  Antichrist  are  specified:  (1.)  The 
highest  worldly  wisdom  and  civilization.  (2.)  Tlie  uniting 
of  the  whole  civilized  world  under  his  dominion.  (.5.) 
Atheism,  antlthelsm,  and  antotheism  In  Its  fullest  devel- 
opment (1  John  2.  22).    Therefore,  not  only  is  power  taken 

635 


Tie  Interpretation  of  the  Vision. 


DANIEL  Vm. 


Vision  of  the  Bam  and  He-  OoaL 


from  tlie  fourth  beast,  as  In  the  case  of  the  other  three, 
but  God  destroys  it  and  the  world-power  in  general  by  a 
final  judgment.  The  present  external  Christianity  is  to 
g*ve  place  to  an  almost  universal  apostasy.  tUlnlc— ii^., 
carry  within  him  ag  it  were  the  burden  of  the  thought,  change 
times— the  prerogative  of  God  alone  (ch.  2.  21) ;  blasphe- 
mously assumed  by  Antichrist.  The  "times  and  laws" 
here  meant  are  those  of  religious  ordinance;  stated  times 
of  feasts.  [Maureb.]  Perhaps  there  are  included  the 
times  assigned  by  Ood  to  the  duration  of  kingdoms.  He  shall 
set  Himself  above  all  that  is  called  God  (2  Thessalonians 
2.  4),  putting  his  own  "  will"  above  God's  times  and  laws 
(ell.  11.  36,  37).  But  the  "  times"  of  His  wilfulness  are  lim- 
ited for  the  elect's  sake  (Matthew  24. 22).  tliey— the  saints. 
gH'en  into  his  Hand— to  be  persecuted,  time  .  .  .  times 
aud  . . .  dividing  of  time— one  year,  two  years,  and  half 
a  year:  1260  days  (Revelation  12.6, 14);  forty-two  months 
(Revelation  11.  2,  3).  That  literally  three  and  a  half  years 
are  to  be  the  term  of  Antichrist's  persecution  is  favoured 
by  ch.  4.  IC,  23,  where  the  year-day  theory  would  be  im- 
possible. If  the  Church,  moreover,  had  been  informed 
that  1260  years  must  elapse  before  the  second  advent, 
the  attitude  of  expectancy  which  is  inculcated  (Luke  12. 
38 ;  1  Corinthians  1.  7 ;  1  Thessalonians  1.  9,  10 ;  2 Peter  3. 12) 
on  the  ground  of  the  uncertainty  of  the  time,  would  be 
out  of  place.  The  original  word  for  "time"  denotes  a 
stated  2>eriod  or  set  feast;  or  the  interval  from  one  set  feast 
to  its  recurrence,  i.e.,  a  year  [Tbegelles]  ;  Leviticus  23.4, 
"  seasons;"  Leviticus  23.  44,  "  feasts."  Tiie  passages  in  fa- 
vour of  the  year-day  theory  are  Ezekiel  4.  6,  where  each 
day  of  the  forty  during  which  Ezekiel  lay  on  his  right 
side  is  defined  by  God  as  meaning  a  year.  Cf.  Numbers 
14.  34,  wliere  a  year  of  wandering  in  the  wilderness  was 
appointed  for  each  day  of  the  forty  during  which  the  spies 
searched  Canaan;  but  the  days  were,  in  these  two  cases, 
merely  the  type  or  reason  for  the  years,  which  were  an- 
nounced as  they  were  to  be  fulfilled.  In  the  prophetic  part 
of  Numbers  14.  34  years  are  literal.  If  the  year-day  sys- 
tem was  applied  to  them,  they  would  be  14,400  years!  In 
Ezekiel  4.  4-6,  if  day  meant  year,  Ezekiel  would  have  lain 
on  his  right  side  forty  years!  The  context  herein  v.  24, 
25,  is  not  symbolical.  Antichrist  is  no  longer  called  a 
horn,  but  a  king  subduing  three  out  of  ten  kings  (no  longer 
horns,  v.  7,  8).  So  in  ch.  12.  7,  where  "time,  times,  and 
half  a  time,"  again  occur,  nothing  symbolic  occurs  in  tlie 
context.  So  that  there  is  no  reason  why  the  three  and  a 
half  years  should  be  so.  For  the  first  four  centuries  the 
"  days"  were  interpreted  literally ;  a  mystical  meaning  of 
the  1260  days  then  began.  Walter  Brute  first  suggested 
the  year-day  theory  in  the  end  of  the  fourteenth  century. 
The  seventy  years  of  the  Babylonian  captivity  foretold  by 
Jeremiah  (Jeremiah  25.  12;  29.  10)  were  understood  by 
Daniel  (ch.  9. 2)  as  literal  years,  not  symbolical,  which 
would  have  been  25,200  years !  [TREGELiLES.]  It  is  possi- 
ble that  the  year-day  and  day-day  theories  are  botli  true. 
The  seven  (symbolical)  times  of  ihe  Gentile  monarchies 
(Leviticus  26. 24)  during  Israel's  casting  off  will  end  in  the 
seven  years  of  Antichrist.  The  1260  years  of  papal  mis- 
rule in  the  name  of  Christ  may  be  represented  by  three 
and  a  half  years  of  open  Antichristianity  and  persecution 
before  the  millennium.  Witnessing  churches  may  be  suc- 
ceeded by  witnessing  individuals,  the  former  occupying 
the  longer,  the  latter  the  shorter  period  (Revelation  11.  3). 
The  beginning  of  the  1260  years  is  by  Elliott  set  at  529 
A.  D.,  or  533,  when  Justinian's  edict  acknowledged  Pope 
John  II.  to  be  head  of  the  Church.  By  Luther,  at  606, 
when  Phocas  confirmed  Justinian's  grant.  But  752  is 
the  most  likely  date,  when  the  temporal  dominion  of  the 
popes  began  by  Pepin's  grant  to  Stephen  II.  (for  Zachary, 
his  predecessor's  recognition  of  liis  title  to  France),  con- 
firmed by  Charlemagne.  For  it  was  then  first  that  the  little 
horn  plucked  up  three  horns,  and  so  became  the  prolonga- 
tion of  the  fourth  «ecuto- kingdom.  [Newton.J  This  would 
bring  us  down  to  about  2000  a.d.,  or  tlie  seventh  thousand 
millenary  from  creation.  But  Clinton  makes  about  1862 
the  seventh  millenary,  which  may  favour  the  dating  from 
629  A.D.  26.  consume  . .  .  destroy— a  twofold  operation. 
Antichrist  is  to  be  gradually  "consumed,'"  as  the  Papacy 
636 


has  been  consuming  for  400  years  past,  and  especially  of 
late  years.  He  is  also  to  be  "  destroyed"  *udde7i^i/  by  Christ 
at  His  coming;  the  fully-developed  Man  of  sin  (2 Thessa- 
lonians 2. 3)  or  false  prophet  making  a  last  desperate  eflbrt 
in  confederacy  with  the  "beast"  (Revelation  16. 13, 14, 16) 
or  secular  power  of  the  Roman  empire  (some  conjecture 
Louis  Napoleon):  destroyed  at  Armageddon  in  Palestine. 
/S7.  greatness  of  tite  kingdom  under  . .  .  wHole  heaven 
— i.e.,  the  power,  which  those  several  kingdoms  had  pos- 
sessed, shall  all  be  conferred  on  Messiah's  kingdom. 
"  Under  . . .  heaven,"  shows  it  is  a  kingdom  on  earth,  not  in 
heaven,  people  of . . .  saints  of . . .  Most  High — "the  peo- 
ple of  the  saints,  or  holy  ones"  {Margin,  ch.  8. 24) :  the  Jews, 
the  people  to  whom  the  saints  stand  in  a  peculiar  relation. 
The  saints  are  gathered  out  of  Jews  and  Gentiles,  but  the 
stock  of  the  Church  is  Jewish  (Romans  9.  24;  11.24);  God's 
faithfulness  to  this  election  Church  is  thus  virtually 
faithfulness  to  Israel,  and  a  pledge  of  their  future  na- 
tional blessing.  Christ  confirms  this  fact,  whilst  with- 
holding the  date  (Acts  1.  6,  7).  everlasting  kingdom— If 
everlasting,  how  can  the  kingdom  here  refer  to  the  millen- 
nial one?  Answer.  Daniel  saw  the  whole  time  of  future 
blessedness  as  one  period.  The  clearer  light  of  the  New 
Testament  distinguishes,  in  the  whole  period,  the  millen- 
nium and  the  time  of  the  new  heaven  and  new  earth  (cf. 
Revelation  20.  4  with  21.  1  and  22.  5).  Christ's  kingdom  is 
"everlasting."  Not  even  the  last  judgment  shall  end  it, 
but  only  give  it  a  more  glorious  appearance,  the  new 
Jerusalem  coming  down  from  God  out  of  heaven,  with 
the  throne  of  God  and  the  Lamb  in  it  (cf.  Revelation  5.  9, 
10;  11.  13).  28.  cogitations  .  .  .  troubled  me — showing 
that  the  Holy  Spirit  intended  much  more  to  be  under- 
stood by  Daniel's  words  than  Daniel  himself  understood. 
We  are  not  to  limit  the  significance  of  prophecies  to  what 
the  prophets  themselves  understood  (1  Peter  1. 11, 12). 

CHAPTER  VIII. 

Ver.  1-27.  Vision  of  the  Ram  and  He-Goat  :  thk 
2300  Days  of  the  Sanctuary  being  Trodden  Down. 
With  this  chapter  the  Hebrew  part  of  the  book  begins, 
and  continues  to  be  the  language  of  the  remainder ;  the 
visions  i-elating  wholly  to  the  Jews  and  Jerusalem.  The 
scene  here  narrows  from  world-wide  prophecies  to  those 
affecting  the  one  covenant  people  in  the  five  centuries 
between  the  exile  and  the  advent.  Antichrist,  like  Christ, 
has  a  more  immediate  future,  as  well  as  one  more  remote. 
The  vision,  ch.  8.,  begins,  and  that,  ch.  10.-12.,  concludes, 
the  account  of  the  Antichrist  of  the  third  kingdom.  Be- 
tween the  two  visions  ch.  9.  is  inserted,  as  to  Messiah  and 
the  covenant  people  at  the  end  of  the  half  millennium 
(seventy  weeks  of  years).  1.  vision— a  higher  kind  of  rev- 
elation than  a  dream,  after  that  ...  at  the  first — that 
in  ch.  7. 1.  2.  Shusl»an— Susa.  Though  then  compara- 
tively insignificant,  it  was  destined  to  be  the  capital  of 
Persia  after  Cyrus'  time.  Therefore  Daniel  is  transported 
into  it,  as  being  the  capital  of  the  kingdom  signified  by 
the  two-horned  ram  (Nehemiah  1. 1 ;  Esther  1.  2-5).  Elam 
— west  of  Persia  proper,  east  of  Babylonia,  south  of  Media. 
Daniel  was  not  present  there  personally,  but  in  vision. 
Ulai— called  in  Pliny  Euloeus;  by  the  GreelvS,  Choaspes. 
Now  Kerah,  or  Karasu,  So  in  ch.  10.  4  he  receives  a  vision 
near  another  river,  the  Hiddekel.  So  Ezekiel  (Ezekiel  1. 
1)  at  the  Chebar.  Perhaps  because  synagogues  used  to  be 
built  near  rivers,  as  before  praying  they  washed  their 
hands  in  the  water  [Rcsenmuller],  (Psalm  137.  1).  3. 
two  horns— the  two  ought  not  to  be  in  italics,  as  if  it  were 
not  in  the  original ;  for  it  is  expressed  by  the  Hebrew 
dual.  "Horn"  in  the  East  is  the  symbol  of  power  and 
royalty,  one  .  .  .  higher  than  .  .  .  other .  .  .  the  higlier 
came  up  last— Persia,  which  was  of  little  note  till  Cyrus' 
time,  became  then  ascendant  over  Media,  the  more  an- 
ciept  kingdom.  Darius  was  sixty-two  years  old  (ch.  5.  31) 
when  he  began  to  reign ;  dui-ing  his  short  reign  of  two 
years,  being  a  weak  king  (ch.  6.),  the  government  was 
almost  entirely  in  Cyrus'  hands.  Hence  Herodotus  does 
not  mention  Darius ;  but  Xenophon  does  under  the  name 
of  Cyaxares  II.  The  "  ram"  here  corresponds  to  the  "  bear" 


Vision  of  the  Ram  and  He-Goat, 


DANIEL  VIII. 


Twenty-three  Hundred  Days  of  Sacrifise. 


(ch.  7.  5),  symbolizing  clumsy  firmness.  Tiie  kiug  of  Persia 
wore  a  jewelled  rata's  head  of  gold  instead  of  a  diadem, 
such  as  are  seen  on  the  pillars  at  Persepolis.  Also  the 
Hebrew  for  ram  springs  fi'om  tJie  same  root  as  "Elam,"  or 
Persia.  [Newton.]  The  "one  horn  higlier  than  tlie  other" 
answers  to  the  bear  "  raising  itself  on  one  side''  (cf.  JVote, 
ch.'y.  5).  4:.  ram  puslking  westvfard— Persia  conquered 
westward  Babylon,  Mesopotamia,  Syria,  Asia  Minor, 
nortUward— Colchis,  Armenia,  Iberia,  and  tlie  dwellers 
on  the  Caspian  Sea.  soutUward — Judea,  Egypt,  Ethio- 
pia, Libya;  also  India,  under  Darius.  He  does  not  say 
eastward,  for  the  Persians  themselves  canie  from  tlie  east 
(Isaiah  iii.  11).  did  according  to  Uig  will— (Ch.  11.  3,  16; 
cf.  ch.  5.  19.)  5.  he-goat —  Grseco-Macedonia.  notable 
Uorn— Alexander.  "Touched  not  .  .  .  ground,"  implies 
the  incredible  swiftness  of  his  conquests;  he  overran  the 
world  in  less  than  twelve  years.  The  he-goat  answers  to 
the  leopard  (ch,  7.  6).  Caranus,  the  first  king  of  Macedo- 
nia, was  said  to  have  been  led  by  goats  to  Edessa,  which 
he  made  the  seat  of  his  kingdom,  and  called  ^ge,t.  e.,  goat- 
city.  6.  standing  before  tUe  river — Ulai.  It  was  at  the 
"river"  Granicus  that  Alexander  fought  his  first  victori- 
ous battle  against  Darius,  334  b.  c.  T.  moved  witlv  clioler 
—Alexander  represented  the  concentrated  wrath  of  Greece 
against  Persia  for  the  Persian  invasions  of  Greece ;  also 
for  the  Persian  cruelties  to  Greeks,  and  Darius'  attempts 
to  seduce  Alexander's  soldiers  to  treachery.  [Newton.] 
stamped  upon  liim — In  331  B.  c.  he  defeated  Darius  Codo- 
manus,  and  330  b.  c.  burned  Persepolis  and  completed  the 
conquest  of  Persia,  none  .  .  .  could  deliver — not  the 
immense  hosts  of  Persia  could  save  it  from  the  small 
army  of  Alexander  (Psalm  33. 16).  8.  -tvlien  l»e  was  strong 
.  .  .  great  horn  wt%.»  broken— the  empire  was  in  full 
Strength  at  Alexander's  death  by  fever  at  Babylon,  and 
seemed  then  least  likely  to  fall.  Yetit  was  then"  broken." 
His  natural  brotlier,  Philip  Aridceus,  and  his  two  sons, 
Alexander  ^gus  and  Hercules,  in  fifteen  montlis  were 
murdered,  four  ,  .  .  to^vard  .  .  .  four  winds — Seleucus, 
in  the  east,  obtained  Sj^ria,  Babylonia,  Media,  &c. ;  Cas- 
sander,  in  the  west,  Macedon.Thessaly, Greece;  Ptolemy, 
in  the  south,  Egypt,  Cyprus,  &c. ;  Lysimachus,  in  the  north, 
Thrace,  Cappadooia,  and  the  north  parts  of  Asia  Minor. 
».  little  l»oii»— not  to  be  confounded  with  the  little  horn 
of  the  fourth  kingdom  in  ch.  7.  8.  The  little  horn  in  ch.  7. 
conies  as  an  eleventh  horn  after  ten  preceding  horns.  In 
ch.  8.  it  is  not  an  independent  fifth  horn,  after  the  four 
previous  ones,  but  arises  out  of  one  of  the  four  existing 
horns.  This  horn  is  explained  (v.  23)  to  be  "a  king  of 
tierce  countenance,"  &c,  Antiochus  Epiphanes  is  meant. 
Greece  with  all  its  refinement  produces  the  first,  i.  e.,  the 
Old  Testament  Antichrist.  Antiochus  had  an  extraor- 
dinary love  of  art,  which  expressed  itself  in  grand  tem- 
ples. He  wished  to  substitute  Zeus  Olympius  for  Jehovah 
at  Jerusalem.  Thus  first  heathen  civilization  from  below 
and  revealed  religion  from  above,  came  into  collision. 
Identifying  himself  with  Jupiter,  his  aim  was  to  make  his 
own  worship  universal  (cf.  v.  25  with  ch.  11.36);  so  mad 
was  he  in  this  that  he  was  called  Epimanes  (maniac) 
instead  of  Epiphanes.  None  of  the  previous  world- 
rulers,  Nebuchadnezzar  (ch.  4.  31-34),  Darius  (ch.  6.  27,  28), 
Cyrus  (Ezra  1.  2-4),  Artaxerxes  Longimanus  (Ezra  7.  12), 
bad  systematically  opposed  the  Jews'  religious  worship. 
Hence  the  need  of  prophecy  to  prepare  them  for  Anti- 
ochus. The  struggle  of  the  Maccabees  was  a  fruit  of 
Daniel's  prophecy  (1  Maccabees  2.  59).  He  is  the  fore- 
runner of  the  final  Antichrist,  standing  in  the  same 
relation  to  the  first  advent  of  Christ  that  Antichrist 
does  to  His  second  coming.  The  sins  In  Israel  which 
gave  rise  to  the  Greek  Antichrist  were  that  some  Jews 
adopted  Hellenic  customs  (cf.  ch.  11.  30,32),  erecting  the- 
atres, and  regarding  all  religions  alike,  sacrificing  to  Je- 
hovah, but  at  the  same  time  sending  money  for  sacrifices 
to  Hercules.  Such  shall  be  the  state  of  the  world  when 
ripe  for  Antichrist.  At  v.  9  and  23  the  description  passes 
from  the  literal  Antiochus  to  features  which,  though  par- 
tially attributed  to  him,  hold  good  in  their  fullest  sense 
Only  of  his  antitype,  the  New  Testament  Antichrist.  The 
Mobammedaa  Antichrist  may  also  belaoluded;  answer- 


ing to  the  Euphratean  (Turk)  horsemen  (Revelation  9. 14- 
21),  loosed  "an  hour,  a  day,  a  month,  a  year"  (391  years,  In 
the  year-day  theory),  to  scourge  corrupted  idolatrous 
Christianity.  In  637  A.  d.  the  Saracen  Moslem  mosque  of 
Omar  was  founded  on  the  site  of  the  temple,  "treading 
under  foot  the  sanctuary"  (v.  11-13);  and  there  it  still  re- 
mains. The  first  conquest  of  the  Turks  over  Christians 
was  in  1281  A.  D. ;  and  391  years  after  they  reached  their 
zenith  of  power  and  began  to  decline,  Sobieski  defeating 
tliem  at  Vienna.  Mohammed  II.,  called  "  the  conqueror," 
reigned  1451-1481  A.  D.,  in  which  period  Constantinople 
fell;  391  years  after  brings  us  to  our  own  day,  in  which 
Turlcey's  fall  is  imminent,  -waxed  .  .  .  great,  to-ward 
. .  .  soutlk — (Ch.  11.  25.)  Antiochus  fought  against  Ptolemy 
Philometer  and  Egypt,  i.  e.,  the  south.  toM^ard  tlie  east- 
he  fought  against  those  who  attempted  a  change  of  gov- 
ernment in  Persia,  toward  the  pleasant  land— Judea, 
"the  glorious  land"  (ch.  11.  16,  41,  45;  cf.  Psalm  48.  2;  Eze- 
kiel  2().  6, 15).  Its  ch\e(  pleasantness  consists  in  its  being 
God's  chosen  land  (Psalm  132. 13 ;  Jeremiah  8. 19).  Into  it 
Antioelius  made  his  inroad  after  his  return  from  Egypt. 
10.  great,  even  to  ,  .  .  host  of  lieaven— explained  v.  24, 
"the  mighty  and  holy  people,"  i.  e.,  the  Jews  (ch. 7. 21) and 
their  priests  (cf.  Isaiah  24.  21).  The  Levites'  service  is 
called  "  a  ivar/are"  (Margin,  Numbers  8. 24,  25).  Great  civil 
and  religious  powers  are  symbolized  by  "stars"  (Matthew 
24.  29).  See  1  Maccabees  1.  25,  &c. ;  2.  35,  &c. ;  5.  2, 12, 13. 
Tkegelles  refers  "stars"  to  those  Jews  whose  portion 
from  God  is  heavenly  glory  (ch.  12.  3),  being  believers  In 
Him  who  is  above  at  God's  right  hand:  not  the  blinded 
Jews,  cast  .  .  .  stars  to  the  ground — so  Babel,  as  type 
of  Antichrist,  is  described  (Isaiah  14. 13, 14),  "I  will  exalt 
my  throne  above  the  stars  of  God."  Cf.  Revelation  12.  4; 
2  Maccabees  9.  10,  as  to  Antiochus.  11.  to  the  prince  of 
the  host— t.  e.,  God  Himself,  the  Lord  of  Sabaoth,  the 
hosts  in  heaven  and  earth,  stars,  angels,  and  earthly 
ministers.  So  v.  25,  "  he  shall  stand  up  against  the  Prince 
of  prinoesj"  "against  the  God  of  gods"  (ch.  11.  36;  cf.  ch.  7. 
8).  He  not  only  opposes  God's  ancient  people,  but  also 
God  Himself,  dally  sacrifice— offered  morning  and  eve- 
ning (Exodus  29.  38,  39).  tahen  away— by  Antiochus  (1 
Maccabees  1.  20-50).  sanctuary  .  .  .  cast  dovrn — though 
robbed  of  its  treasures,  it  was  not  strictly  "  cast  down"  by 
Antiochus.  So  that  a  fuller  accomplishment  is  future. 
Antiochus  took  away  the  daily  sacrifice  for  a  few  years; 
the  Romans,  for  many  ages, and  "cast  down"  the  temple; 
and  Antichrist,  in  connection  with  Rome,  the  fourth 
kingdom,  shall  do  so  again  after  the  Jews  in  their  own 
land,  still  unbelieving,  shall  have  rebuilt  the  temple,  and 
restored  the  Mosaic  ritual :  God  giving  them  up  to  him 
"by  reason  of  transgression"  {v.  12),  i.e.,  not  owning  the 
worship  so  rendered  [Tregelles];  and  then  the  opposi- 
tion of  the  horn  to  the  "truth"  is  especially  mentioned. 
la.  an  host— rather,  "<7ie  host  was  given  up  to  him,"  i.  e., 
the  holy  people  were  given  into  his  hands.  So  in  v.  10  "  the 
host"  is  used;  and  again  in  v.  13,  where  also  "give"  is  used 
as  here  for  "giving  up"  for  destruction  (cf.  ch.  11.  6). 
[Mauker.]  against  .  .  .  daily  sacrifice— rather  (the  host 
was  given  up  for  him  to  tread  upon),  " together  with  the 
daily  sacrifice"  (cf.  t-.  13).  by  reason  ot  transgression— 1 
Maccabees  1.  11-16  traces  all  the  calamities  suftercd  under 
Antiochus  to  the  transgression  of  certain  Jews  who  intro- 
duced heathen  customs  into  Jerusalem  Just  before.  But 
tratisgression  was  not  at  the  full  (v.  23)  under  Antiochus; 
for  Onias  the  high  priest  administered  the  laws  In  godli- 
ness at  the  time  (2  Maccabees  3. 1).  Therefore  the  "  trans- 
gression" must  refer  to  that  of  the  Jews  hereafter  restored 
to  Palestine  in  unbelief,  the  truth— the  worship  of  the 
true  God.  Isaiah  59. 14,  "Truth  Is  fallen  in  the  street." 
practised,  and  prospered— whatever  he  undertook  suc- 
ceeded (V.  4;  ch.  11.  28,  36).  13.  that  certain  saint— Daniel 
did  not  know  the  names  of  these  two  holy  angels,  but  saw 
only  that  one  was  speaking  to  the  other.  How  long 
shall  be  the  vision  concerning  .  .  .  dally  sacrifice— How 
long  shall  the  dally  sacrifice  be  suspended  ?  transgres- 
sion of  desolation- W.,  making  desolate,  i.  e.,  AntlochuH' 
desolating  profanation  of  the  temple  (eh.  11.  31;  12.  11).  <X 
as  to  Rome  and  the  last  Antichrist,  Matthew  24. 15     !«• 

637 


Oabriel  Comforteth  Daniel, 


DANIEL  VIII. 


and  Interpreteth  the  Vision, 


unto  me— the  answer  Is  to  Daniel,  not  to  the  inquirer,  for 
the  latter  liad  aslted  in  Daniel's  name,  as  vice  versa  the 
saint  or  angel  (Job  15.15;  Psalm  89.6,7)  speaks  of  the 
vision  granted  to  Daniel,  as  if  it  had  been  granted  to  him- 
self.  For  lioly  men  are  in  Scripture  represented  as  liaving 
attendant  angels,  with  whom  they  are  in  a  way  identified 
in  interests.  If  the  conversation  had  been  limited  to  the 
angels,  it  could  have  been  of  no  use  to  us.  But  God  con- 
veys it  to  prophetical  men,  for  our  good,  through  the  min- 
istry of  angels,  two  tliousaiid  .  .  .  tUree  UuMdred  days 
~IU.,  mornings  and  evenings,  specified  in  connection  with 
the  morning  and  evening  sacrifice.  Cf.  Genesis  1.  5.  Six 
years  and  110  days.  This  includes  not  only  the  three  and 
a  half  years  during  which  the  daily  sacrifice  was /or6iddej» 
by  Antiochus  (Josephus,  B.  J.  1. 1.  sec.  1),  but  the  whole 
series  of  events  wliereby  it  was  practically  interrupted: 
beginning  with  the  "  little  horn  waxing  great  toward  the 
pleasant  land,"  and  "easting  down  some  of  the  host"  (v. 
y.  10);  viz.,  when  in  171  B.  c,  or  the  month  Sivan  in  the 
year  1-12  of  the  era  of  the  Seleucidse,  the  sacrifices  began  to 
be  neglected,  owing  to  the  high  priest  Jason  introducing 
at  Jerusalem  Grecian  customs  and  amusements,  the 
paltestra  and  gymnasium;  ending  with  tlie  death  of 
Antiochus,  165  B.  c,  or  the  month  Shebath,  in  the  year 
148  of  the  Seleucid  era.  Cf.  1  Maccabees  1. 11-15;  2  Macca- 
bees 4.  9,  &c.  The  reason  for  the  greater  minuteness  of 
historical  facts  and  dates,  given  in  Daniel's  prophecies, 
than  in  those  of  the  New  Testament,  is,  that  Israel  not 
having  yet  the  clear  views  wliich  Christians  have  of  im- 
mortality and  the  heavenly  inheritance,  could  only  be 
directed  to  the  earthly  future;  for  it  was  on  earth  the 
looked-for  Messiah  was  to  appear,  and  the  sum  and  sub- 
ject of  Old  Testament  prophecy  was  the  kingdom  of  God 
upon  earth.  The  minuteness  of  the  revelation  of  Israel's 
earthly  destiny  was  to  compensate  for  the  absence,  in  tlie 
Old  Testament,  of  views  of  heavenly  glory.  Thus,  in  ch. 
9.,  the  times  of  Messiah  ai-e  foretold  to  the  very  year;  in 
ch.  8.  the  times  of  Antioclius,  even  to  the  day;  and  in 
ch.  11.  tlie  Syro-Egyptian  struggles  in  most  minute  de- 
tail. Tkegelles  thinlcs  the  2300  days  answer  to  the  week 
rjf  years  (ch.  9.  27),  during  which  the  destroying  prince 
(ch.9. 20)  makes  a  covenant,  which  he  breaks  in  the  midst 
of  the  week  {viz.,  at  the  end  of  three  and  a  half  years). 
The  seven  years  exceed  the  2300  days  by  considerably 
more  than  a  half  year.  This  period  of  the  seven  years' 
excess  above  the  2300  days  may  be  allotted  to  the  prepa- 
rations needed  for  setting  up  the  temple  worship,  with 
Auticlirist's  permission  to  the  restored  Jews,  according 
to  liis  "covenant"  with  them;  and  the  2300  days  may  date 
fr^ni  the  actual  setting  up  of  the  worship.  But,  says 
AUBERLEN,  the  more  accurate  to  a  day  the  dates  as  to 
Antioclius  are  given,  the  less  should  we  say  the  1290, 
:»r  1835  days  (ch.  12.  11,  12)  correspond  to  the  half  week 
(roughly),  and  the  2300  to  the  whole.  The  event,  however, 
ii'ay,  in  the  case  of  Anticlirist,  show  a  correspondence 
♦^etween  the  days  here  given  and  ch.  9.  27,  such  as  is  not 
yet  discernible.  The  term  of  2300  days  cannot  refer  to  2300 
years  of  the  treading  down  of  Christianity  by  Moham- 
medanism, as  tills  would  leave  the  greater  portion  of  the 
time  yet  future;  whereas,  Mohammedanism  is  fast  waning. 
If  the  2300  days  mean  years,  dating  from  Alexander's 
conquests,  334  b.  c.  to  323,  we  should  arrive  at  about  the 
close  of  the  sixth  thousand  years  of  the  world,  just  as  the 
12G0  years  (ch.  7.  25)  from  Justinian's  decree  arrive  at  the 
same  terminus.  The  Jews'  tradition  represents  tlie 
seven  til  thousand  as  the  millennium.  Cujiming  remarks, 
480  n.  c.  is  the  date  of  the  waning  of  tlie  Persian  empire 
before  Greece ;  deducting  480  from  2300,  we  have  1820;  and 
in  1821,  Turkey,  the  successor  of  the  Greek  empire,  began 
to  wane,  and  Greece  became  a  separate  kingdom.  See 
Note,  ch.  12. 11.  cleansed— 2t;.,  justified,  vindicated  from 
profanation.  Judas  Maccabeus  celebrated  the  feast  of 
dedication  after  the  cleansing,  on  the  twenty-fifth  of  the 
iiintii  month,  Kisleu  (1  Maccabees  4.51-58;  2  Maccabees 
10. 1-7 ;  John  10.  22).  As  to  the  antitypical  dedication  of 
t  he  new  temple,  see  Ezekiel  43.,  &c. ;  also  Amos  9. 11, 12. 
16.  Galivlel— meaning.  The  strength  of  Ood.  17.  the  time 
of  the  end— .so  v.  19;  ch.  11.  35,  30,  40.  The  event  being  to 
638 


take  place  at  "  the  time  of  the  end  "  makes  it  likely  that 
tlie  Antichrist  ultimately  referred  to  (besides  the  imme- 
diate reference  to  Antiochus)  in  this  chapter,  and  the  one 
in  ch.  7.  8,  are  one  and  the  same.  The  objection  that  the 
one  in  ch.  7.  springs  out  of  the  ten  divisions  of  the  Roman 
earth,  the  fourth  kingdom,  tlie  one  in  ch.  8.  and  11.  ffom 
one  of  the  four  divisions  of  the  third  kingdom,  Greece,  is 
answered  thus :  The  four  divisions  of  the  Grecian  empire, 
having  become  parts  of  the  Roman  empire,  shall  at  the 
end  form  four  of  its  ten  final  divisions.  [Tregelles.] 
However,  the  origin  from  one  of  the  four  parts  of  the  third 
kingdom  may  be  limited  to  Antiochus,  the  immediate  sub- 
ject of  ch.  8.  and  11.,  whilst  the  ulterior  typical  reference 
of  these  chapters,  viz..  Antichrist,  may  belong  to  one  of 
the  ten  Roman  divisions,  not  necessarily  one  formerly  of 
the  four  of  the  third  kingdom.  The  event  wjll  tell.  "Time 
of  tlie  end"  may  apply  to  the  time  of  Antiochus.  P'or  it 
is  the  prophetic  phrase  for  the  time  of  fulfilment,  seen 
always  at  the  end  of  the  prophetic  horizon  (Genesis  49. 1 ; 
Numbers  24.  14).  19.  tl»e  last  end  of  the  indignation — 
God's  displeasure  against  the  Jews  for  their  sins.  For 
their  comfort  they  are  told,  the  calamities  about  to  come 
are  not  to  be  forever.  The  "time"  is  limited  (ch.9.  27; 
11.27,85,36;  12.7;  Habakkuk  2.3).  31.  the  nrst  king- 
Philip  was  king  of  Macedon  before  Alexander,  but  the 
latter  was  the  first  who,  as  a  generalissimo  of  Greece,  sub- 
dued the  Persian  empire.  SJiJ.  not  in  his  power— not 
with  the  power  which  Alexander  possessed.  [Maurer.] 
An  empire  united,  as  under  Alexander,  is  more  powerful 
than  one  divided,  as  under  the  four  Diadochi.  33.  trans^ 
gressors  arc  conic  to  the  full — This  does  not  hold  good 
of  the  times  of  Antiochus,  but  of  the  closing  times  of  the 
Christian  era.  Cf.  Luke  18.  8,  and  2  Timothy  3. 1-9,  as  to 
the  wickedness  of  the  world  in  general  just  before  Christ's 
second  coming.  Israel's  guilt,  too,  shall  then  be  at  the  full, 
when  they  who  rejected  Christ  shall  receive  Antichrist; 
fulfilling  Jesus'  words,  "  I  am  come  in  my  Father's  name, 
and  ye  receive  me  not;  if  another  shall  come  in  his  own 
name,  him  ye  will  receive"  (cf.  Genesis  15. 16 ;  Matthew 
23.32;  1  Thessalonians  2.16).  of  fierce  countenance — 
(Deuteronomy  28.  50);  one  who  will  spare  neither  old  nor 
young,  understanding  dark  sentences — rather,  artifices. 
[Gesenius.]  Antiochus  made  himself  master  of  Egypt 
and  Jerusalem  successively  by  craft  (1  Maccabees  1. 30,  &c. ; 
2  Maccabees  5.  24,  &c.).  34.  not  by  his  own  po-wer — 
which  in  the  beginning  was  "little"  (v.9;  ch.7.  8);  but 
by  gaining  over  others  through  craft,  the  once  little  horn 
became  "  mighty  "  (cf.  v.  25;  ch.  11. 23).  To  be  fully  realized 
by  Antichrist.  He  shall  act  by  the  power  of  Satan,  who 
shall  then  be  permitted  to  work  through  him  in  unre- 
stricted license,  such  as  he  has  not  now  (Revelation  13.  2); 
hence  the  ten  kingdoms  shall  give  the  beast  their  jxower 
(2  Thessalonians  2.  9-12;  Revelation  17. 13).  prosper  and 
practise— prosper  in  all  that  he  attempts  {v,  12).  holy 
people — his  persecutions  arc  especially  directed  against 
the  Jews.  35.  hy  peace — by  pretending  "peace"  and 
friendship;  in  the  midst  of  security  [Gesenius],  suddenly 
striking  his  blow  (cf.  Note,  Jeremiah  15.  8).  "A  spoiler  cU 
noon-day."  also  .  .  .  against  the  Prince  of  princes — not 
merely  against  the  Jews  (v.  11 ;  ch.  11.  36).  broken  with- 
out hand— by  God's  special  visitation.  The  stone  "cut 
out  of  the  mountain  without  hands,"  i.e.,  Christ,  is  to 
smite  the  world-power  image  on  his  feet  (ch.  2.  34),  i.  e.,  in 
its  last  development  (cf.  ch.  7.  11).  Antiochus'  horrible 
death  by  worms  and  ulcers,  when  on  his  way  to  Judea, 
intending  to  take  vengeance  for  the  defeat  of  his  armies 
by  the  Maccabees,  was  a  primary  fulfilment,  foreshadow- 
ing God's  judgment  ou  the  last  enemy  of  the  Jewish 
Church.  30.  shut  .  .  .  up  .  .  .  vision- implying  the 
vision  was  not  to  be  understood  for  tlie  present.  In  Revela- 
tion 22. 10  it  is  said,  ''Seal  not  the  vision,  for  the  time  la 
at  liand."  What  in  Daniel's  time  was  hidden  was  more 
fully  explained  in  Revelation,  and  as  the  time  draws 
nearer  it  will  be  clearer  still,  it  shall  be  for  many  days 
—it  refers  to  remote  times  (Ezekiel  12.  27).  3T.  I  .  .  .  wra» 
sick— through  grief  at  the  calamities  coming  on  my  peo- 
ple and  the  Church  of  God  (cf.  Psalm  102. 14).  afterward 
I  .  .  .  did  the  king's  business— he  who   holds  uearoat 


DanieTs  Confession  and  Prayer 


DANIEL  IX. 


for  the  Restoration  of  Jerusalem. 


communion  with  heaven  can  best  discharge  the  duties  of 
common  life,  none  understood  It^he  had  heard  of 
kings,  but  knew  not  their  names ;  he  foresaw  the  events, 
but  not  the  time  when  they  were  to  take  place;  there- 
upon he  could  only  feel  "astonished,"  and  leave  all  with 
the  omniscient  God.    [Jerome.] 

CHAPTER  IX. 

Ver.  1-27.    Daniel's  Confession  and  Pkayer  for  Je- 
rusalem :  Gabriel,  comforts  him  by  the  Prophecy  of 
the  Seventy  Weeks.     The  world-powers  here  recede 
from  the  view;    Israel,  and  the  salvation    by  Messiali 
promised  to  it,  are  the  subject  of  revelation.    Israel  had 
naturally  expected  salvation  at  tlie  end  of  t lie  captivity. 
Daniel  is  therefore  told,  that,  after  the  seventy  years  of 
tlie  captivity,  seventy  times  seven  must  elapse,  and  that 
even  then  Messiah  would  not  come  In  glory,  as  the  Jews 
might  through  misunderstanding  expect  from  the  earlier 
propliets,  but  by  dying  would  put  away  sin.    This  ninth 
cliapter  (Messianic   prophecy)  stands  between  the   two 
visions  of  the  Old  Testa,ment  Antichrist,  to  comfort  "  the 
wise."    In  the  interval  between  Antiochus  and  Christ,  no 
furtlier  revelation  was  needed  ;  therefore,  as  in  the  first 
part  of  the  book,  so  in  the  second,  Clirist  and  Antichrist 
in  connection  are  the  tlierae.    1.  first  year  of  Darius — 
Cyaxares  II.,  in  whose  name  Cyrus,  his  nephew,  son-in- 
law,  and  successor,  took  Babylon  538  B.  c.    The  date  of  this 
chapter  is  therefore  .537  B.  c,  a  year  before  Cyrus   per- 
mitted the  Jews  to  return  from  exile,  and  sixty-nine 
years  after  Daniel  had  been  carried  captive  at  the  begin- 
ning of  the  captivity,  60G  B.  C.    son  of  Ahasuerus— called 
Astyages  by  Xenophon.     Ahasuerus  was  a  name  com- 
mon to  many  of  the  kings  of  Medo-Persia.    made  king— 
the  plirase  implies  that  Darius  owed  the  kingdom  not  to 
his  own  prowess,  but  to  that  of  another,  viz.,  Cyrus.     S5. 
understood  l>y  books— rather,  letters,  i.  e.,  Jeremiah's 
letter  (Jeremiali  29.  10)  to  the  captives  in  Babj'lon  ;  also 
Jeremiah  25.  11, 12;  cf.  2  Chronicles  36.  21 ;  Jeremiah  30.  18; 
31. 38.    God's  promises  are  the  ground  on  which  we  should, 
like  Daniel,  rest  sure  hope ;  not  so  as  to  malce  our  praj^ers 
needless,  but  rather  to  encourage  them.    3.  prayer  .  .  . 
suppllcatlon^ii^.,  "  intercessions . . .  entreaties/or  ??ie7-<v/." 
Praying  for  blessings,  and  deprecating  evils.    4r.  my  con- 
fession—according to  God's  promises  in  Leviticrts  26.  39- 
42,  that  if  Israel  in  exile  for  sin  should  repent  and  confess, 
God  would  remember  for  them  His  covenant  with  Aljra- 
ham  (cf.  Deuteronomy  30.  1-5;  Jeremiah  29.  12-14;  James 
4. 10).    God's  promise  was  absolute,  but  prayer  also  Avas 
ordained   as   about  to   precede   Its   fulfilment,  this  too 
being  the  work  of  God  in  His  people,  as  much  as  the 
external   restoration  which  was  to  follow.     So  It  shall 
be  at  Israel's  final  restoration  (Psalm  102.  13-17).     Dan- 
iel takes  his  countrymen's  place  of  confession  of  sin. 
Identifying   himself    with    them,  and,    as    tlieir    repre- 
sentative and  intercessory  priest,  " accepts  the  pnnisli- 
ment  of  their  Iniquity."    Thus  he  tj'plfles  ^lessiah,  the 
Sin-bearer  and  great  Intercessor.    The  propliet's  own  life 
and  experience  forms  the  fit  starting-point  of  the  prophecy 
concerning  the  sin-atonement.    He  praj's  for  Israel's  res- 
toration as  associated  In  the  prophets  (cf.  Jeremiah  31.  4, 
11,  12,  31,  &c.)  with  the  hope  of  Messiah.    The  revelation, 
now  granted,  analyzes  into  Its  successive  parts  that  which 
the  prophets.  In  proplietical  perspective,  heretofore  saAV 
together  in  one,  viz.,  the  rodemption  from  captivity,  and 
the  full  Messianic  redemption.    God's  servants,  who,  like 
Noah's  father  (Genesis  5.  29),  hoped  many  a  time  that  now 
the  Comforter  of  tlielr  aflflictlons  was  at  liand,  liad  to  wait 
from  age  to  age,  and  to  view  preceding  fulfilments  only  as 
pledges  of  the  coming  of  Him  whom  tliey  so  earnestly 
desired  to  see  (Matthew  13.  17);  as  now  also  Christians, 
M'ho  believe  that  the  Lord's  second  coming  Is  nigh,  are 
expected  to  continue  waiting.    So  Daniel  Is  Informed  of 
a  long  period  of  seventy  prophetic  weeks  before  Messiah's 
coming,  instead  of  seventy  years,  as  he  miglit  have  ex- 
pect od  (cf.  Matthew  IS.  21,  22).     [Attberlen.]    ^eat  and 
dreadful  Goil— as  we  know  to  our  cost  by  the  calamities 
we  Buffer,    The  greatness  of  God  and  His  dreadful  ablior- 


rence  of  sin  should  prepare  sinners  for  reverent,  humble 
acknowledgment   of  the  Justice    of  their   punishment. 
keeping  .  .  .  covenant  and  mercy — t.  e.,  the  covenant  of 
thy  mercy,  whereby  thou  hast  promised  to  deliver  us,  not 
for  our  merits,  but  of  tliy  mercy  (Ezekiel  30.  22,  23).    So 
weak  and  sinful  is  man  tliat  any  covenant  for  good  on 
God's  part  with  lilm,  to  take  effect,  must  depend  solely  on 
His  grace.    If  he  be  a  God  to  be/eared  for  His  justice.  He  la 
one  to  be  trusted  for  His  "  mercy."    love  .  .  .  keep  Iiis  com- 
mandments—keeping    Ills  commandments  is  the  only 
sure  test  of  love  to  God  (Jolin  H.  15).    5.  Cf.  Nehcmiah's 
confession,   Neliemiali  9.     sinned    .    .    .    committed  iu- 
Iqiiity    .    .    .    done  -^vlckcdly  ,   .   .   rebelled — a  climax. 
Erred  in  irjnorance  .  .  .  sinned  by  infirmity  .  .  .  hubitually 
unci  wilfully  done  wickedness  ...  as  open  and  obstinate 
rebefe  set  ourselves  against  God.    6.  propUets  .  .  .  spake 
...  to  our  kings  .  .  .  to  all  tlie  people — they  fearlessly 
warned  all  witiiout  respect  of  persons.    7.  confusion  of 
faces,  as  at  tills  day— shame  at  our  guilt,  betrayed  in  our 
countenance,  is  what  belongs  to  us;  as  our  punishment 
"  at  tills  day"  attests,    near,  and  . . .  far  otT- tlie  chastise- 
ment, however  varied,  some  Jews  not  being  cast  off  so  far 
from  Jerusalem  as  others,  all  alike  were  sharers  in  the  guilt. 
9.  mercies— the  piuj-anntensifles  the  force  ;  mercy  mani- 
fold and  exhibited  in  countless  ways.    As  it  is  humbling  to 
recollect  "  righteousness  belongetli  unto  God,"  so  it  is  com- 
forti  ng,  that "  mercies  belong  to  the  Lord  otJR  God."  tliougli 
•*ve  liave  rebelled— rather,  since,  «&c.  [Fw^fl'aie]  (Psalm  25. 
11).    Our  punisliment  is  not  inconsistent  with  His  "mer- 
cies," since  we  have  rebelled  against  Him.    10.  set  before 
us— not  ambiguously,  but  plainly,  so  that  we  were  with- 
out excuse.     11.  all— (Psalm    14.3;    Romans  3.12.)     tlie 
curse   .   .    .    and  .  .  .  oatli   .    .   .   in   .   .   .   la-»v— the  curse 
against  Israel,  if  disobedient,  whicli  God  ratified  by  oath 
(Leviticus  26.14-39;   Deuteronomy  27.  15-26;  28.  15-OS;  29). 
13.  confirmed  bis  words— sliowed  by  the  punislmients 
we  sufl'or,  tliat  His  words  were  no  idle  threats,    under 
.  .  .  licaven  batb  not  been  done  as  .  .  .  upon  Jerusa- 
1cm— (Lamentations  1.  12.)     13.   yet  made  we  not  our 
prayer  before — lit.,  soothed  not  the  face  of.    Not  even  our 
chastisement  has  taught  us  penitience  (Isaiaii  9. 13;  Jere- 
miah 5.  3 ;  Hosoa  7.  10).    Diseased,  we  spurn  the  healing 
medicine,    that  we  might  turn,  &c. — Prayer  can  only 
be  accepted  when  joined  with  the  desire  to  turn  from  sin 
to  God   (Psalm  06.18;   Proverbs  28.9).    understand  tliy 
trntlx— attentively  regard  thy  faithfulness  in  fulfilling  thy 
promises,  and  also  thy  threats.    [Calvin.]    Thy  law  {ch. 
8.  12).    [Mauker.]    14.  watched  upon  tlie  evil— express- 
ing ceaseless  vigilance  that  His  people's  sins  iiiigiit  not 
escape  His  judgment,  as  a  watchman  on  guard  night  and 
day  (Job  14.  16;  Jeremiah  31.  28;  44.  27).    God  walcJung  upon 
the  Jews    punisliment  iorms  a  striking  contrast  to  the 
Jews'  slumbering  In  their  sins.    God  is  rigUteous— True 
penitents    "justify"    God,    "ascribing    righteousness    to 
Him,"  Instead  of  complaining  of  their  punishment  as  too 
severe  (Nehcmiah  9.33;  Job  36.  3;  Psalm  51.  4;  Lamenta- 
tions 3.  39-42).     15.  brouglit  tby  people  .  .  .  out  of .  .  . 
Egypt- a  proof  to  all  ages  that  the  seed  of  Abraham  is 
thy  covenant  people.    That  ancient  benefit  gives  us  hope 
that  thou  wilt  confer  a  like  one  on  us  now  under  similar 
circumstances  (Psalm  80.  8-14;  Jeremiah  32.  21 ;  23.  7,  8).    as 
at  tills  day— is  known.    16.  tliy  rigliteousness— not  stern 
justiceiw  punishing,  but  thy  faitlifulness  to  thy  promises  of 
mercy  to  them  who  trust  in  tiiee  (Psalm  31. 1 ;  143.  1).    tlky 
city- chosen  as   thine  in   the   election  of  grace,  which 
changes  not.    for.  .  .  iniquities  of  .  .  .  fathers— (Exodus 
20.  5.)    He  does  not  Impugn  God's  justice  in  this,  as  did  the 
murmurers  (Ezeklcl  IS.  2,  3;    cf.  Jeremiah  31.  29).     tliy 
people  ...  a  rcproacli— wliiclj  brings  reproach  on  tliy 
name.    "  All  the  nat  Ions  tliat  are  about  us"  will  say  that 
thou,  Jehovah,  wast  not  able  to  save  thy  peculiar  people. 
So  V.  17,  "for  the  Lord's  sake;"  v.  19,  "for  thine  own  sake" 
(Isaiah  48.  9,  11).    17.  cause  thy  face  to  slilne- metaphor 
from  the  sun,  which  gladdens  all  that  it  beams  upon 
(Numbers  0.  25;  Alalachi  4.  2).    18.  present  .  .  .  supplica- 
tions—^7.,  cause  to  fall,  i-c.  (cf.  7iole,  Jeremiah  3(i.  7).    10. 
The  short  broken  ejaculations  and  repetitions  sliow  the 
Intense  fervour  of  his  supplications,    defer  not— l»e  im- 

63y 


Gabriel  Informeth  Daniel 


DANIEL  IX. 


of  the  Seventy  Weeks. 


plies  that  the  seventy  years  are  now  all  but  complete. 
thiue  own  safcu— often  repeated,  as  being  the  strongest 
plea  (Jeremiah  14.  21.)    20.  whiles  I  waa  gpeaUlng— re- 
peated in  V.  21 ;  emphatically  marking  that  the  answer 
was   given    l)cfore   tlie   prayer  was   completed,  as   God 
promised  (Isaiah  30. 19;  65.  24;  cf.  Psalm  32.  5).    31.  I  had 
seen  in  tJie  vision  at  the  beginning— viz.,  in  the  former 
vision  by  the  river  Ulai  (ch.  8. 1, 16).    fly  swiftly— i«.,  with 
weariness,  i.  e.,  move  swiftly  as  one  breathless  and  wearied 
out  witli  quick  running.    [Gesenius.]    English  Version  is 
better  (Isaiah  6.  2;  Ezekiel  1.  6;  Revelation  14.  6).    time  of 
.  .  .  evening  oblation— the  ninth  hour,  three  o'clock  (cf. 
1  Kings  IS.  36).    As  formerly,  when  the  temple  stood,  this 
hour  was  devoted  to  sacrifices,  so  now  to  prayer.    Daniel, 
during  the  whole  captivity  to  the  very  last,  with  pious 
patriotism  never  forgot  God's  temple-worship,  but  speaks 
of  its  rites  long  abolished,  as  if  still  in  use.    23.  to  give 
thee  .  .  .  understanding— ch.  8. 16;  w.  26  in  that  chapter 
shows  tliat  the  symbolical  vision  had  not  been  under- 
stood.   God  therefore  now  gives  "information"  directly, 
instead  of  by  symbol,  which  required  interpretation.   23. 
At  the  beginning  of  thy  supplications,  Ac- The  pro- 
mulgation of  the  Divine  decree  was  made  in  heaven  to 
the  angels  as  soon  as  Daniel  began  to  pray,    came  forth 
—from  the  Divine  throne;  so  v.  22.    thou  art  greatly  be- 
loved—W.,  a  man  of  desires  (cf.  Ezekiel  2:3.  6, 12);  the  object 
of  God's  delight.    As  the  apocalyptic  prophet  of  the  New 
Testament  was  "the  disciple  whom  Jesus  loved,"  so  the 
apocalyptic  prophet  of  the  Old  Testament  was  "greatly  be- 
loved" of  God.    the  vision— the  further  revelation  as  to 
Jlessiah  in  connection  with  Jeremiah's  prophecy  of  sev- 
enty years  of  the  captivity.  The  charge  to"  understand"  is 
the  same  as  in  Matthew  24. 15,  where  Rome  primarily,  and 
Antichrist  ultimately,  is  referred  to  (cf.  note,  v.  27,  below). 
24.  Seventy  vi'ceks—Diz.,of  years;  lit.,  Seventy  sevens ;  sev- 
enty heptads  or  hebdomads;  490  years;  expressed  in  a  form 
of  "concealed  definiteness"  [HengstenbekgJ,  a  usual  way 
wi  th  the  prophets.  The  Babylonian  captivity  is  a  turning- 
point  in  the  history  of  the  kingdom  of  God.    It  termi- 
nated the  free  Old  Testament  theocracy.    Up  to  that  time 
Israel,  though  oppressed  at  times,  was,  as  a  rule,  free. 
From  tlie  Babylonian  captivity  the  theocracy  never  re- 
covered its  full  freedom  down  to  its  entire  suspension  by 
Rome ;  and  this  period  of  Israel's  subjection  to  tlie  Gen- 
tiles is  to  continue  till  the  millennium  (Revelation  20.), 
when  Israel  sliall  be  restored  as  head  of  the  New  Testa- 
ment theocracy,  which  will  embrace  the  whole  earth. 
The  free  theocracy  ceased  in  the  first  year  of  Nebuchad- 
nezzar, and  the  fourth  of  Jehoiakim;  the  yearof  the  world 
3;i3S,  the  point  at  which  the  seventy  years  of  the  captivity 
begin.    Heretofore  Israel  had  a  right,  if  subjugated  by  a 
foreign  king,  to  shake  off  the  yoke  (Judges  4,  and  5.;  2 
Kings  18.  7)  as  an  unlawful  one,  at  the  first  opportunity. 
But  the  prophets  (Jeremiah  27. 9-11)  declared  it  to  be  God's 
will  that  they  should  submit  to  Babylon.    Hence  every 
effort  of  Jehoiakim,  Jeconiah,  and  Zedekiah  to  rebel  was 
vain.    Tlie  period  of  the  world-times,  and  of  Israel's  de- 
pression, from  the  Babylonian  captivity  to  the  millen- 
nium, though  abounding  more  in  afflictions  (e.  g.,  the  two 
destructions  of  Jerusalem,  Antiochus'  persecution,  and 
those  which  Christians  suflfered),  contains  all  that  was 
good  in  the  preceding  ones,  summed  up  in  Christ,  but  in 
a  way  visible  only  to  the  eye  of  faith.    Since  He  came  as  a 
servant.  He  chose  for  His  appearing  the  period  darkest  of 
all  as  to  His  people's  temporal  state.    Always  ft-esh  per- 
secutors have  been  rising,  whose  end  Is  destruction,  and 
so  it  shall  be  with  the  last  enemy,  Antichrist.    As  the 
Davidic  epoch  Is  the  point  of  the  covenant  people's  highest 
glory,  so  the  captivity  is  that  of  their  lowest  humiliation. 
Accordingly,  the  people's  suflferings  are  reflected  in  the 
picture  of  the  suffering  Messiah.    He  is  no  longer  repre- 
sented as  the  theocratic  King,  the  Antitype  of  David,  but 
a.s  the  Servant  of  God  and  Son  of  man ;  at  the  same  time 
the  cross  being  the  way  to  glory  (cf.  ch.  9.  with  ch.  2. 34,  35, 
44,  and  ch.  12.  7).    In  the  second  and  seventh  chapters, 
Christ's  first  coming  is  not  noticed,  for  Daniel's  object  was 
to  prophesy  to  his  nation  as  to  the  whole  period  from  the 
destruction  to  the  re-establlshment  of  Israel;  but  this 
640 


ninth  chapter  minutely  predicts  Christ's  first  coming, 
and  its  effects  on  the  covenant  people.    The  seventy  weeks 
date  thirteen  years  before  the  rebuilding  of  Jerusalem;  for 
then  the  re-establlshment  of  the  theocracy  began,  viz.,  at 
the  return  of  Ezra  to  Jerusalem,  457  b.  c.    So  Jeremiah's 
seventy  years  of  the  captivity  begin  606  B.  c,  eighteen 
years  before  the  destruction  of  Jerusalem,  for  then  Judah 
ceased  to  exist  as  an  independent  theocracy,  having  fallen 
under  the  sway  of  Babylon.    Two  periods  are  marked  in 
Ezra:  (1.)   The  return  from  the  captivity  under  Jeshua 
and  Zerubbabel,  and  rebuilding  of  the  temple,  which  was 
the  first  anxiety  of  the  theocratic  nation.    (2.)  The  return 
of  Ezra  (regarded  by  the  Jews  as  a  second  Moses)  from 
Persia  to  Jeiasalem,  the  restoration  of  the  city,  the  na- 
tionality, and  the  law.    Artaxerxes,  In  the  seventh  year  of 
his  reign,  gave  him  the  commission  which  virtually  in- 
cludes permission  to  rebuild   the  city,  afterwards  con- 
firmed to  and  carried  out  by  Nehemiah  in  the  twentieth 
year  (Ezra  9.  9;  7, 11,  &c.) ;  v.  25,  "  from  the  going  forth  of 
the  commandment  to  build  Jerusalem,"  proves  that  the 
second  of  the  two  periods  Is  referred  to.    The  words  in  v. 
24  are  not,  "are  determined  upon  the  holy  city,"  but 
"  upon  thy  people  and  thy  holy  city ;"  thus  the  restoration 
of  the  religious  national  polity  and  the  law  (the  inner 
work  fulfilled  by  Ezra  the  priest),  and  the  rebuilding  of 
tlie  houses  and  walls  (the  outer  work  of  Nehemiah,  the 
governor),  are  both  Included  in  v.  25,  "  restore  and  build 
Jerusalem."    "Jerusalem"  represents  both  the  city,  the 
body,  and  the  congregation,  the  soul  of  the  state.     Cf. 
Psalm  46.,  48.,  87.    The  starting-point  of  the  seventy  weeks 
dated  from  eighty-one  years  after  Daniel  received  the 
prophecy :  the  object  being  not  to  fix  for  him  definitely 
the  time,  but  for  the  Church:  the  prophecy  taught  him, 
that  the  Messianic  redemption,  which  he  thought  near, 
was  separated  from  him  by  at  least  a  half  millennium. 
Expectation  was  sufficiently  kept  alive  by  the  general 
conception  of  the  time;  not  only  the  Jews,  but  many 
Gentiles  looked  for  some  great  Lord  of  the  earth  to  spring 
from  Judea  at  that  very  time  (Tacitus,  Hist.  5.  13;  Sueto- 
nius, Vcsp.  4).  Ezra's  placing  of  Daniel  in  the  canon  imme- 
diately before  his  own  book  and  Nehemiah's  was  perhaps 
owing  to  his  feeling  that  he  himself  brought  about  the 
beginning  of  the  fulfilment  of  the  prophecy  (ch.  9).    [Au- 
BEBLEN.]    determined— Zt<.,  cut  out,  viz.,  from  the  whole 
course  of  time,  for  God  to  deal  In  a  particular  manner  with 
Jerusalem,    thy  .  .  .  thy — Daniel  had  in  his  prayer  often 
spoken  of  Israel  as  "/%  people,  thy  holy  city;"  but  Ga- 
briel, in  reply,  speaks  of  them  as  Daniel's  ("thy"  .  .  . 
"thy")  people  and  city,  God  thus  intimating  that  until 
the  "everlasting  righteousness"  should  be  brought  in  by 
Messiah,   He   could   not  fully  own  them   as  His  [Tee- 
GELLES]  (cf.  Exodus  32.  7).    Rather,  as  God  Is  wishing  to 
console  Daniel  and  the  godly  Jews,  "  the  people  whom 
thou  art  so  anxiously  praying  for;"  such  weight  does  God 
give  to  the  Intercessions  of  the  righteous  (James  5. 16-18). 
finish — lit.,  shut  up;  remove  from  God's  sight,  i.  e.,  abolish 
(Psalm  51.  9).    [Lengkekke.]    The  seventy  years'  exile 
was  a  punishment,  but  not  a  full  atonement,  for  the  sin 
of  the  people;  this  would  come  only  after  seventy  pro- 
phetic weeks,  through  Messiah,    make  an  end  of— The 
Hebrew  reading,  "  to  steal,"  i.  e.,  to  hide  out  of  sight  (from 
the  custom  of  sealing  up  things  to  be  concealed,  cf.  Job  9. 
7),  Is  better  supported,    make  reconciliation  tor— lit.,  to 
cover,  to  overlay  (as  with  pitch.  Genesis  6. 14).    Cf.  Psalm 
32. 1.    bring  in  everlasting  righteousness — viz.,  the  resto- 
ration of  the  normal  state  between  God  and  man  (Jere- 
miah 23.  5,  6) ;  to  continue  eternally  (Hebrew^9. 12;  Reve- 
lation 14.  6).     seal  up  .  .  .  vision  .  .  .  prophecy  —  lit., 
prophet.    To  give  the  seal  of  confirmation  to  the  prophet 
and  his  vision  by  the  fulfilment,    anoint  the  3Io8t  Holy 
—primarily,  to  "anoint,"  or  to  consecrate  after  its  pollu- 
tion "  the  Most  Holy"  place :  but  mainly  Messiah,  the  anti- 
type to  the  Most  Holy  place  (John  2.  l»-22).    The  propi- 
tiatory In  the  temple  (the  same  Greek  word  expresses  the 
mercy-seat  and  propitiation,  Romans  3.  25),  which  the  Jews 
looked  for  at  the  restoration  from  Babylon,  shall  have  its 
true  realization  only  in  Messiah.    For  it  Is  only  when  sin 
is  "made  an  end  of,"  God's  presence  can  be  perfectly 


€hilriel  Informeth  Daniel 


DANIEL  IX. 


of  the  Seventy  Weeh, 


manifested.  As  to  "  anoint,"  cf.  Exodus  40. 9, 34.  Messiah 
•was  anointed  with  the  Holy  Ghost  (Acts  4.  27 ;  10.  38).  So 
hereafter,  God-Messiah  will  "anoint"  or  consecrate  with 
His  presence  tlie  holy  place  at  Jerusalem  (Jeremiali  3. 16, 
17 ;  Ezekiel  87.  27,  28),  after  its  pollution  by  Antichrist,  of 
which  the  feast  of  dedication  after  the  pollution  by  Anti- 
cciius  was  a  type,  25.  from  tUe  going  fortli  of  tlie  com- 
mandment—tiz.,  the  command  from  God,  whence  origi- 
nated the  command  of  the  Persian  king  (Ezra  6.  14). 
AtJBERLEN  remarks,  there  is  but  one  Apocalypse  in  each 
Testament.  Its  purpose  in  each  is  to  sum  up  all  the 
preceding  prophecies,  previous  to  the  "troublous  times" 
of  the  Gentiles,  in  which  there  was  to  be  no  revelation. 
Daniel  sums  up  all  the  previous  Messianic  prophecy, 
separating  into  its  individual  phases  what  the  prophets 
had  seen  in  one  and  the  same  perspective,  the  tempo- 
rary deliverance  from  captivity  and  the  antitypical  final 
Messianic  deliverance.  The  seventy  weeks  are  separated 
(v.  2.5-27)  into  three  unequal  parts,  seven,  sixty-two,  one. 
The  seventieth  is  the  consummation  of  the  preceding 
ones,  as  the  Sabbath  of  God  succeeds  the  working  days ; 
an  idea  suggested  by  the  division  into  tveeks.  In  the 
sixty-nine  weeks  Jerusalem  is  restored,  and  so  a  place 
is  prepared  for  Messiah  wherein  to  accomplish  His 
sabbatic  work  (v.  25,  26)  of  "  confirming  the  covenant " 
{v.  27).  The  Messianic  time  is  the  Sabbath  of  Israel's 
history,  in  which  it  had  the  offer  of  all  God's  mercies, 
but  in  whicli  it  was  cut  off  for  a  time  by  its  rejection  of 
them.  As  the  seventy  weeks  end  with  seven  years,  or  a 
week,  so  they  begin  with  seven  times  seven,  i.  e.,  seven 
weeks.  As  the  seventieth  week  is  separated  from  the 
rest  as  a  period  of  revelation,  so  it  may  be  with  the  seven 
weeks.  Tbe  number  seven  is  associated  with  revelation; 
for  the  seven  spirits  of  God  are  the  mediators  of  all  His 
revelations  (Revelation  1.  4 ;  3. 1 ;  4. 6).  Ten  is  the  number 
of  what  is  human;  e.g.,  the  world-power  issues  in  ten 
heads  and  ten  horns  (ch.  2.  42;  7.  7).  Seventy  is  ten  multi- 
plied by  seven,  the  human  moulded  by  the  Divine.  The 
sev^ti/  years  of  exile  symbolize  the  triumph  of  the  world- 
power  over  Israel.  In  the  seven  times  seventy  years  the 
world  number  ten  is  likewise  contained,  i.  e.,  God's  peo- 
ple is  still  under  the  power  of  the  world  ("troublous 
times");  but  the  number  of  the  Divine  is  multiplied  by 
Itself;  seven  times  seven  years,  at  the  beginning  a  period 
of  Old  Testament  revelation  to  God's  people  by  Ezra, 
Nehemiab,  and  Malachl,  whose  labours  extend  over  about 
half  a  century,  or  seven  weeks,  and  whose  writings  are  last 
In  the  canon  ;  and  in  the  end,  seven  years,  the  period  of 
New  Testament  revelation  in  Messiah.  The  commencing 
seven  weeks  of  years  of  Old  Testament  revelation  are 
hurried  over,  in  order  that  the  chief  stress  might  rest  on 
the  Messianic  week.  Yet  the  seven  weeks  of  Old  Testa- 
ment revelation  are  marked  by  their  separation  from  the 
sixty-two,  to  be  above  those  sixty-two  wherein  there  was 
to  be  none.  Messiali  the  Prince — Hebrew,  Nagid.  Mes- 
tiah  is  Jesus'  title  in  respect  to  Israel  (Psalm  2. 2;  Matthew 
27.  37,  42).  Nagid,  as  Prince  of  the  Gentiles  (Isaiah  5.5.  4). 
Nagid  is  applied  to  Titus,  only  as  representative  of 
Christ,  who  designates  the  Roman  destruction  of  .leru- 
Balem  as,  in  a  sense.  His  coming  (Matthew  24. ;  John  21. 
22).  JV/c»siaft  denotes  His  calling;  iVTii/id,  His  power.  He 
Is  to  "  be  cut  ofl',  and  there  shall  be  nothing  for  Him." 
(So  the  Hebrew  for  "not  for  Himself,"  v.  26,  ought  to  be 
translated).  Yet  He  is  "the  Prince"  who  is  to  "come,"  by 
His  representative  at  first,  to  Inflict  judgment,  and  at  last 
in  person.  %vall— the  "trench"  or  "scarped  rampart." 
[Tkicgklles.J  The  street  and  trench  include  the  complete 
restoration  of  the  city  externally  and  internally,  which 
was  daring  the  sixty-nine  weeks.  26.  after  threeacore 
and  t^vo  ^veek»— rather,  the  threescore  and  two,  &c.  In 
tliis  verse,  and  v.  27,  Messiah  Is  made  the  prominent  sub- 
ject, while  the  fate  of  the  city  and  sanctuary  are  second- 
ary, being  mentioned  only  in  the  second  halves  of  the 
verses.  Messiah  appears  in  a  twofold  aspect,  salvation  to 
believers,  judgment  on  unbelievers  (Luke  2.  34;  cf.  Mala- 
chl 3.  1-6;  4.  l-;5).  He  repeatedly.  In  Passion  week,  con- 
nects His  being  "cut  off"  with  the  destruction  of  the  city,  as 
cause  and  effect  (Matthew  21.  37-41;  23.  37,  38;  Luke  21.  20- 
41 


24;  23.28-31).  Israel  might  naturally  expect  Messiah's 
kingdom  of  glory,  if  not  after  the  seventy  years'  captiv- 
ity, at  least  at  the  end  of  the  sixty-two  weeks;  but,  in- 
stead of  that,  shall  be  His  death,  and  the  consequent  de- 
struction of  Jerusalem,  not  for  fclmself— rather,  "  there 
shall  be  nothing  to  Him"  [Hengstenbeko]  ;  not  that  the 
real  object  of  His  first  coming  (His  spiritual  kingdom) 
should  be  frustrated;  but  the  ear</i?j/ kingdom  anticipated 
by  the  Jews  should,  for  the  present,  come  to  naught,  and 
not  then  be  realized.  Tregelles  refers  the  title,  "the 
Prince"  (v.  25),  to  the  time  of  His  entering  Jerusalem  on 
an  ass's  colt.  His  only  appearance  as  a  king,  and  six  days 
afterwards  put  to  death  as  "  King  of  the  Jews."  the  peo- 
ple of  the  prince — the  Romans,  led  by  Titus,  the  repre- 
sentative of  the  world-power,  ultimately  to  be  trans- 
ferred to  Messiah,  and  so  called  by  Messiah's  title,  "the 
Prince;"  as  also  because  sent  by  Him,  as  His  instrument 
of  judgment  (Matthew  22.  7).  end  thereof— of  the  sanc- 
tuary. TREGELiiES  takes  it,  "the  end  of  the  Prince,"  the 
last  head  of  the  Roman  power.  Antichrist,  ivith  a 
flood— viz.,  of  war  (Psalm  90.  5 ;  Isaiah  8.  7,  8 ;  28. 18).  Im- 
plying the  completeness  of  the  catastrophe,  "not  one 
stone  left  on  another."  xmto  the  end  of  the  Tvar — 
rather,  "unto  the  end  tliero  is  war."  determined— by 
God's  decree  (Isaiah  10.  23 ;  28.  22).  37.  he  shall  confirm 
the  covenant— Christ.  The  confirmation  of  the  covenant 
Is  assigned  to  Him  also  elsewhere.  Isaiah  42.6,  "I  will 
give  thee  for  a  covenant  of  the  people"  {i.  e..  He  in  whom 
the  covenant  between  Israel  and  God  is  personally  ex- 
pressed); cf.  Luke  22.  20,  "Tbe  new  testament  in  my 
blood;"  Malachi  3. 1,  "tbe  angel  of  the  covenant;"  Jere- 
miah 31.  31-34,  describes  the  Messianic  covenant  in  full. 
Contrast  ch.  11.  30,  32,  "forsake  the  covenant,"  "do  wick- 
edly against  the  covenant."  The  prophecy  as  to  Mes- 
siah's confirming  the  covenant  with  many  would  comfort 
the  faithful  in  Antiochus'  times,  who  suffered  partly 
from  persecuting  enemies,  partly  from  false  friends  (ch. 
11.  33-35).  Hence  arises  the  similarity  of  the  language 
here  and  in  ch.  11.  30,  32,  referring  to  Antiochus,  the 
type  of  Antichrist,  with  many— (Isaiah  53. 11;  Matthew 
20.  28;  26.28;  Romans  5.  15,  19;  Hebrews  9.28.)  in  .  .  . 
midst  of  .  .  .  weeU— the  seventy  weeks  extend  to  33 
A.  D.  Israel  was  not  actually  destroyed  till  79  A.  B.,  but  It 
was  so  virtually,  33  A.  d.,  about  three  or  four  years  after 
Christ's  death,  during  which  the  gospel  was  preached  ex- 
clusively to  the  Jews.  When  the  Jews  persecuted  the 
Cliurch  and  stoned  Stephen  (Acts  7.),  the  respite  of  grace, 
granted  to  them  was  at  an  end  (Luke  13.  7-9).  Israel^ 
having  rejected  Christ,  was  rejected  by  Christ,  and  hence- 
forth is  counted  dead  (cf.  Genesis  2.17  with  5.  5;  Hosea  13.. 
1,  2),  its  actual  destruction  by  Titus  being  the  consumma- 
tion of  the  removal  of  the  kingdom  of  God  from  Israel  to 
the  Gentiles  (Matthew  21.  43),  which  is  not  to  be  restored 
until  Christ's  second  coming,  when  Israel  shall  be  at  the 
head  of  humanity  (Matthew  23.39;  Acts  1.6,7;  Romans  11. 
25-31 ;  15).  The  interval  forms  for  the  covenant  people  a 
great  parenthesis,  he  shall  cause  the  sacrifice. .  .  .  ohm 
latious  to  cease— distinct  from  the  temporary  "taking 
away"  of  "  the  daily"  (sacrifice)  by  Antiochus  (ch.  8. 11 ;  H. 
31).  Messiah  was  to  cause  all  sacrifices  and  oblations  in 
general  to  "  cease"  utterly.  There  is  here  an  allusion  only 
to  Antiochus'  act;  to  comfort  God's  people  when- sacri- 
ficial worship  was  to  be  trodden  down,  by  pointing  them 
to  the  Messianic  time  when  salvation  would  fully  come 
and  yet  temple  sacrifices  cease.  This  is  thosame  consola- 
tion as  Jeremiah  and  Ezekiol  gave  under  like  circum- 
stances, when  the  destruction  of  Jerusalem  by  Nebuchad- 
nezzar was  impending  (Jeremiah  3. 16;  31.  81;  Ezekiel  IL 
19).  Jesus  died  in  the  middle  of  the  last  week,.30  a.  d. 
His  prophetic  life  lasted  three  and  a  half  years;  the  very 
time  in  which  "the  saints  are  given  Into  the  hand"  of 
Antichrist  (ch.  7.  25).  Three  and  a  half  does  not,  like  ten, 
designate  the  power  of  the  world  in  its  fulness,  .biU 
(whilst  opposed  to  the  Divine,  expressed  by  seven)  broken 
and  defeated  in  Us  seeming  triumph;  for  immediately 
after  the  three  and  a  half  times,  judgment  falls  ou  the 
victorious  world-powers  (ch.  7.  25,  28).  So  Jesus'  de»tb 
seemed  the  triumph  of  the  world,  but  was  really  its  de- 

641 


Daniel  seeth  a  Glorious  Visiou. 


DANIEL  X. 


He  is  Comforted  by  an  Angd, 


feat  (John  12,31).  The  rending  of  the  veil  marked  the  ces- 
eatiou  of  sacrifices  through  Christ's  death  (Leviticus  4.  6, 
17 ;  16.  2, 15 ;  Hebrews  10. 14-18).  There  cannot  be  a  cove- 
nant without  sacrifice  (Genesis  8.  20;  9.17;  15.  9,  (fcc;  He- 
brews 9. 15).  But  here  the  old  covenant  is  to  be  confirmed, 
but  in  a  waj  peculiar  to  the  New  Testament,  viz.,  by  the 
cue  sacrifice,  which  would  terminate  all  sacrifices  (Psalm 
40.  6,  11).  Thus  as  the  Levitical  rites  approached  their 
end,  Jeremiah,  Ezelsiel,  and  Daniel,  with  ever-increas- 
ing clearness,  oppose  the  spiritual  new  covenant  to  the 
transient  earthly  elements  of  the  old.  for  tUc  over- 
spreading of  aliomiiiatlous — on  account  of  the  abomina- 
tions committed  by  the  unholy  people  against  the  Holy 
One,  He  shall  not  only  destroy  the  city  and  sanctuary  (v. 
25),  but  shall  continue  its  desolation  until  the  time  of  the 
consummation  "determined"  by  God  (the phrase  is  quoted 
from  Isaiah  10.  22,  23),  when  at  last  the  world-power  sliall 
be  judged  and  dominion  be  given  to  the  saints  of  the  Most 
High  (ch.  7. 26,  27).  Auberlen  translates,  "  Ou  account  of 
the  desolating  summit  of  abominations  (cf.  ch.  11. 31 ;  12. 11 ; 
thus  the  repetitionof  the  same  thing  as  in  v.  26  is  avoided), 
and  till  the  consummation  whicli  is  determined,  it  (the 
curse,  V.  11,  foretold  by  Moses)  will  pour  on  the  desolated." 
Israel  reached  the  summit  of  abominations,  wliich  drew 
down  desolation  (Matthew  24.  28),  nay,  which  is  the  deso- 
lation itself,  when,  after  murdering  Messiah,  they  oflTered 
sacrifices,  Mosaic  indeed  in  form,  but  heathenish  in  spirit 
(cf.  Isaiah  1. 13 ;  Ezelsiel  5. 11).  Christ  refers  to  this  passage 
(Matthew  24. 15), "  When  ye  see  the  abomination  of  desola- 
tion, spoken  of  by  Daniel  the  prophet,  stand  in  the  holy 
place"  (the  latter  words  being  tacitly  implied  in  "  abomina- 
tions" as  being  such  as  are  committed  against  the  sanctu- 
ai-y).  Tregeli.es  translates,  "  upon  the  wing  of  abomina- 
tions shall  be  that  which  causetli  desolation;"  viz.,  an  idol 
set  up  on  a  wing  or  pinnacle  of  the  temple  (cf.  Matthew 
4.5)  by  Antichrist,  who  makes  a  covenant  witli  the  re- 
stored Jews  for  the  last  of  the  seventy  weeks  of  years  (ful- 
filling Jesus'  words,  "If  another  shall  come  in  his  own 
name,  him  ye  will  receive"),  and  for  the  first  three  and  a 
half  years  keeps  it,  tlien  in  the  midst  of  the  week  breaks 
it,  causing  the  daily  sacrifices  to  cease.  Tregelles  thus 
identifies  the  last  half  week  with  the  time,  times,  and  a 
half  of  the  persecuting  little  horn  (ch.  7.25).  But  thus 
there  is  a  gap  of  at  least  1830  years  put  between  the  sixty- 
nine  weeks  and  the  seventieth  week.  Sir  Isaac  Newton 
explains  the  wing  ("  overspreading")  of  abominations  to 
be  the  Roman  ensigns  (eagles)  brought  to  the  east  gate  of 
the  temple,  and  there  sacrificed  to  by  the  soldiers ;  the  war, 
ending  in  tlie  destruction  of  Jerusalem,  lasted  from  spring 
67  A.  D.  to  autumn  70  a.  d.,  i.  e.,  just  three  and  a  half  years, 
or  the  last  half  week  of  years  (Josephus,  B.  J.  6. 6).  poured 
upon  tUe  desolate — Tregelles  translates,  "  the  causer  of 
desolation,"  viz..  Antichrist.  Cf.  "  abomination  that  mak- 
eth  desolate"  (ch.  12. 11).  Perhaps  both  interpretations  of 
the  wliole  passage  may  be  in  part  true ;  the  Roman  deso- 
lator,  Titus,  being  a  type  of  Antichrist,  the  final  desolator 
of  Jerusalem.  Bacon  (.Adv.  Learn.  2. 3)  says,  "  Prophecies 
are  of  the  nature  of  the  Author,  with  whom  a  thousand 
years  are  as  one  day ;  and  therefore  are  not  fulfilled  punc- 
tually at  once,  but  have  a  springing  and  germinant  ac- 
*  complishment  through  many  years,  though  the  height 
and  fulness  of  them  may  refer  to  one  age." 

CHAPTER    X. 

Ver.  1-21.  Daniel  comforted  by  an  ANOEiiic  Vision. 
Ch.  10.-12.  more  fully  describe  the  vision  in  ch.  8.  by  a  sec- 
ond vision  on  the  same  subject,  just  as  the  vision  In  the 
seventh  chapter  explains  more  fully  that  in  the  second. 
The  tenth  chapter  is  the  prologue;  the  eleventh,  the  pro- 
phecy itself;  and  the  twelfth,  the  epilogue.  The  tenth 
chapter  unfolds  the  spiritual  world  as  the  background  of 
the  historical  world  (Job  1.7;  2. 1,  &c. ;  Zecharlah  3. 1,  2 ; 
Revelation  12. 7),  and  angels  as  the  ministers  of  God's  gov- 
ernment of  men.  As  in  the  world  of  nature  (John  5.4; 
Revelation  7. 1-3),  so  in  that  of  history  here,  Michael,  the 
champion  of  Israel,  and  with  him  another  angel,  whose 
aim  is  to  realize  God's  will  in  the  heathen  world,  resist 


the  God-opposed  spirit  of  the  world.  These  struggles  are 
not  merely  symbolical,  but  real  (1  Samuel  16. 13-15;  1  Kings 
22. 22 ;  Ephesians  6. 12).  1.  tUlrd  year  of  Cyrus— two  years 
after  Cyrus'  decree  for  the  restoration  of  the  Jews  had 
gone  forth,  in  accordance  with  Daniel's  prayer  in  ch.  9. 
This  vision  gives  not  merely  general  outlines,  or  symbols, 
but  minute  details  of  the  future,  in  short,  anticipativa 
history.  It  is  the  expansion  of  the  vision  in  ch.  8.  That 
which  then  "  none  understood,"  he  says  here,  "  he  under- 
stood ;"  the  messenger  being  sent  to  him  for  this  (r.  11, 14), 
to  make  him  understand  it.  Probably  Daniel  was  no 
longer  in  office  at  court;  for  in  ch.  1.21,  it  is  said,  "DanieJ 
continued  even  unto  the  first  year  of  King  Cyrus;"  not 
that  he  died  then.  See  Ifole  there,  liut  tlic  ti>ne  ap- 
poluted  was  long— rather,  "it  (i.e.,  the  prophecy)  re- 
ferred to  great  calamiti^"  [Maureb];  or,  "long  and  calam- 
itous warfare."  [Gesenius.]  Lit.,  host  going  towar;  hence, 
war/are,  calamity,  it.  mourning — i.  e.,  afflicting  myself 
by  fasting  from  "  pleasant  bread,  flesh  and  wine"  (v.  3),  as 
a  sign  of  sorrow,  not  for  its  own  sake.  Cf.  Matthew  9. 14, 
"fast,''  answering  to  "mourn"  (v.  15).  Cf.  1  Corinthians  8. 
8;  1  Timothy  4. 3,  which  prove  that  "fasting"  is  not  an  in- 
dispensable Christian  obligation;  but  merely  an  outward 
expression  of  sorrow, .  and  separation  from  ordinary 
worldly  enjoyments,  in  order  to  give  one's  seil  to  prayer 
(Acts  13.  2).  Daniel's  mourning  was  probably  for  his  coun- 
trymen, who  met  with  many  obstructions  to  their  build- 
ing of  the  temple,  from  tbeir  adversaries  in  tlie  Persian 
court.  3.  no  pleasant  l>read— "  unleavened  bread,  even 
the  bread  of  affliction"  (Deuteronomy  16. 3).  anoint— the 
Persians  largely  used  unguents.  4.  first  montlx — Nisan, 
the  month  most  suited  for  considering  Israel's  calamity, 
being  that  in  which  the  feast  of  unleavened  bread  re- 
minded them  of  their  Egyptian  bondage.  Daniel  mourned 
not  merely  for  the  seven  days  appointed  (Exodus  12. 18), 
from  the  evening  of  the  fourteenth  to  the  twenty-first  of 
Nisan,  but  thHce  seven  days,  to  mark  extraordinary  sor- 
row. His  mourning  ended  on  the  twenty-first  day,  the 
closing  day  of  the  passover  feast ;  but  the  vision  is  not  till 
the  twenty-fourth,  because  of  the  opposition  of"  the  prince 
of  Persia"  {v.  13).  I  wsls  toy  .  .  .  tlie  .  .  .  river — in  wak- 
ing reality,  not  a  trance  {v.  7);  when  younger,  he  saw  the 
future  in  images,  but  now  when  old,  he  receives  revela- 
tions from  angels  in  common  language, i.  e.,  in  the  apoca- 
lyptic mode.  In  the  patriarchal  period  God  often  appeared 
visibly,  i.  e.,  theophany.  In  the  prophets,  next  in  the  succes- 
sion, the  inward  character  of  revelation  is  prominent. 
The  consummation  is  when  the  seer  looks  up  from  earth 
into  the  unseen  world,  and  has  the  future  shown  to  him 
by  angels,  i.  e.,  apocalypse.  So  in  the  New  Testament  there 
is  a  parallel  progression:  God  in  the  flesh,  the  spiritual 
activity  of  the  apostles  and  the  apocalypse.  [Aubeblen.] 
HlddeUel— the  Tigris.  5.  lifted  up  mine  eyes — from  the 
ground  on  which  they  had  been  fixed  in  his  mourning. 
certain  va.a.ix—lU.,  one  man.  An  angel  of  the  highest  or- 
der; for  in  ch.  8.16  he  commands  Gabriel  to  make  Daniel 
to  understand  the  vision,  and  in  ch.  12. 6  one  of  the  two 
angels  inquires  of  him  how  long  it  ■\v:ould  be  till  the  end 
predicted,  linen— the  ra,iment  of  priests,  being  the  sj-m- 
bol  of  sanctity,  as  more  pure  than  wool  (Exodus  28.42); 
also  of  prophets  (Jeremiah  13. 1) ;  and  of  angels  (Revelation 
15.6).  girded  >vltli  .  .  .  gold— i.  e.,  with  a  girdle  inter- 
woven with  gold  (Revelation  1. 13).  6.  X>eryl—lit.,  Tar- 
shisli,  in  Spain.  Tlie  beryl,  identical  with  the  chrysolite  or 
topaz,  was  imported  into  the  East  from  Tarshish,  and 
therefore  is  called  "  the  Tarshish  stone."  t.  tUcy  fled— 
terrified  by  the  presence  of  the  angel.  8.  comeliness— 
lit.,  vigour,  i.  e.,  lively  expression  and  colour,  into  cor- 
ruption— deadliness,  i.  e.,  death-like  paleness  (ch.  5.  6 ;  7. 
28).  9.  voice  of  liis  words— the  sound  of  his  words.  I  was 
in  a  deep  sleep — "  I  sank  into  a  deep  sleep."  [Lengkekke.  ] 
10.  an  hand— riz.,  of  Gabriel,  who  interpreted  other  reve- 
lations to  Daniel  (ch.  8.16).  [Theodobet,]  set  me  upon 
niy  Unees— Gesenius  translates,  "cause.me  to  reel  on  my 
knees,"  &c.  11.  man  .  .  .  toeloved— (ch.  9.  23,  Note.)  un- 
derstand- o«end  to.  See  ch.  8. 17,  18.  13.  Fear  not— Be 
not  affrighted  at  my  presence,  didst  set  tUlne  heart  to 
understand- what  shall  come  to  pass  to  thy  people  at 


Danid  Comforted  by  an  Angd. 


DANIEL  XL 


T!ie  Overthrow  of  Persia  by  G^'eoio. 


the  last  times  (cf.  v.  14).  cHasten  thyself— (t).  2.3.)  tliy 
words  M'ere  heard  — (Acts  10.  4.)  Prayer  is  heard  at 
ouee  in  heaven,  though  the  sensible  answer  may  seem  to 
be  delayeil.  God's  messenger  was  detained  on  the  way 
(v.  IS)  by  the  opposition  of  the  powers  of  darliness.  If  in 
our  prayers  amidst  long  protracted  sorrows  we  believed 
God's  angel  is  on  his  way  to  us,  what  consolation  it  would 
give  us!  for  thy  ivords— because  of  thy  prayers.  13. 
prince  of  .  .  .  Pergla— the  angel  of  darkness  that  repre- 
eented  the  Persian  world-power,  to  which  Israel  was  then 
subject.  This  verse  gives  the  reason  why,  though  Daniel's 
"  words  -were  heard  from  the  first  day"  (v.  12),  the  good 
angel  did  not  come  to  him  until  more  than  three  weeks 
had  elapsed  (v.  4).  one  and  twenty  days— answering  to 
the  tliree  weeks  of  Daniel's  mourning  (v.  2).  Michael— 
t.  P.,  "  AVho  is  like  God?"  Though  an  archangel,  "  one  of 
the  chief  princes,"  Michael  was  not  to  be  compared  to 
God.  help  me— Michael,  as  pati'on  of  Israel  before  God 
(v.  21;  12. 1),  "helped"  to  influence  the  Persian  king  to  per- 
mit tile  Jews'  return  to  Jerusalem.  I  remained — I  was 
detained  there  with  the  kings  of  Persia,  i.  e.,  with  tlie  angel 
of  the  Persian  rulers,  with  whom  I  had  to  contend,  and 
from  whom  I  should  not  have  got  free,  but  for  the  help  of 
Micliael.  Gesenitjs  translates,  "I  obtained  the  ascend- 
ency," i.  e.,  I  gained  my  point  against  the  adverse  angel 
of  Persia,  so  as  to  influence  the  Persian  authorities  to  fa- 
vour Israel's  restoration,  l*.  -what  shall  befall  thy 
people  in  the  latter  days  —  an  intimation  tliat  the 
prophecy,  besides  describing  the  doings  of  Autiochus, 
reaches  to  the  concluding  calamities  of  Israel's  history, 
prior  to  the  nation's  fall  restoration  at  Christ's  coming — 
calamities  of  whicli  Antiochus'  persecutions  were  the 
tj'pe.  vision  is  for  many  days— r.  e.,  extends  far  into  the 
future.  15.  face  toward  the  ground— In  humble  rever- 
ence (Genesis  19. 1).  dumb- witla  overwhelming  awe.  IG. 
touched  my  lips— the  same  significant  action  wherewith 
the  Son  of  man  accompanied  His  healing  of  the  dumb 
(Mark  7.  33).  He  alone  can  give  spiritual  utterance 
(Isaiah  6. 6,  7 ;  Ephesians  6. 19),  enabling  one  to  "  open  the 
mouth  boldly."  The  same  one  who  makes  dumb  (v.  15) 
opens  the  mouth,  sovvows— lit.,  ivrithings  as  of  a  woman 
in  travail.  17.  this  .  .  .  this  my  lord— to  avoid  the  tau- 
tology in  Enf/lish  F«-*(0)i,  join  rather  "this,"  with  servant, 
"How  can  this  servant  of  my  lord  (i.  e.,  how  can  I  wlio  am 
sc  feeble)  talk  witli  this  mj'  lord  (who  is  so  majestic)  ?"  Thus 
Daniel  gives  the  reason  why  he  is  so  overwhelmed  with 
awe.  [MAtTREE.]  18.  again  .  .  .  touched  me — It  was 
gradually  that  Daniel  recovered  his  strength.  Hence 
there  was  need  of  .the  second  touch,  that  he  might  hear 
the  angel  with  composure.  19.  peace  he  unto  tlice— God 
is  favourable  to  thee  and  to  thy  people  Israel.  See  Judges 
13.  21,  22,  as  to  the  fear  of  some  evil  resulting  from  a  vision 
of  angels.  30.  Knowest  thou  tvlierefore — The  angel 
asks,  after  Daniel  had  recovered  from  his  friglit,  whether 
lie  has  understood  what  was  revealed  {v.  13).  On  Daniel, 
by  his  silence,  intimating  that  he  did  understand,  tlie 
angel  declares  he  will  return  to  renew  the  fight  with  the 
evil  angel,  the  prince  of  Persia.  This  points  to  new  dif- 
ficulties to  the  Jews'  restoration  which  would  arise  in  the 
Persian  court,  but  which  would  be  counteracted  by  God, 
through  the  ministry  of  angels,  prince  of  Grccia  shall 
come— Alexander  the  Great,  who  conquered  Persia,  and 
favoured  the  Jews.  [Calvin.]  Ilather,  as  tlie  prince  of 
Persia  is  an  angel,  representing  tlie  hostile  world-power, 
so  the  prince  of  Grecia  is  a  fresh  angelic  adversary,  rep- 
resenting Greece.  When  I  am  gone  forth  from  conquer- 
ing the  Persian  foe,  a  fresh  one  starts  up,  viz.,  the  world- 
power  that  succeeds  Persia,  Greece;  Antiochus  Eplpli- 
anes,  and  liis  antitype  Antichrist,  but  him,  too,  with 
the  help  of  Michael,  Israel's  champion,  I  shall  overcome. 
[Gejeu.]  21.  noted  in  the  scripture  of  trtitli- In  the 
secret  book  of  God's  decrees  (Psalm  139.  10 ;  Revelation  5. 
1),  which  are  truth,  i.  e.,  the  things  which  shall  most 
Burely  come  to  p»s,  being  determined  by  God  (cf.  John 
17. 17).  none  .  .  .  but  Michael— to  him  alone.of  the  angels 
the  oflScc  of  protecting  Israel,  In  concert  with  the  angelic 
speaker,  was  delegated ;  all  the  world-powers  were  against 
liuraeL 


CHAPTER    XI. 

Ver.  1-4.5.  Tliis  chapter  is  an  enlargement  of  the  eighth : 
The  OVERTHKOW  OF  Persia  BY  Grecia:  The  Four  Di- 
visions OF  Alexander's  Kingdom  :  Conflicts  between 
THE  Kings  of  the  South  and  of  the  North,  the  Ptol- 
emies and  Seleucid.e:  Antiochus  Epiphanes.  1.  I— 
the  angel  (ch.  10.  18).  first  year  of  Darius— Cyaxares  II. ; 
tlie  year  of  the  conquest  of  Babylon  (ch.  5.  31).  Cyrus, 
who  wielded  the  real  power,  though  in  name  subordinate 
to  Darius,  in  that  year  promulgated  the  edict  for  the  res- 
toration of  tlie  Jews,  whicli  Daniel  was  at  the  time  pray- 
ing for  (ch.  9.  1,  2,  21,  23).  stood— implying  promptness  iu 
helping  (Psalm  94.  16).  strtngtlicn  liln«— rfa.,  Michael; 
even  as  Micliael  (cli.  10.  21,  "  strengtlieneth  himself  with 
me")  helped  tiie  angel,  both  joining  tlieir  powers  in  belialf 
of  Israel.  [Rosenmuller.]  Or,  Darius,  ih.&  angel  "con- 
firming him"  in  his  purpose  of  kindness  to  Israel.  2, 
tliree  kings  in  Pei-sla — Cambyscs,  Pseudo-Smerdis,  and 
Darius  Hystaspes.  (Aliasuerus,  Artaxerxes,  and  Darius, 
in  Ezra  4. 0,  7,  24.)  The  Ahasuerus  of  Esther  (see  Note,  ch. 
9. 1)  is  identified  with  Xerxes,  both  in  Greek  history  and 
in  Scripture,  appearing  proud,  self-willed,  careless  of  con- 
travening Persian  customs,  amorous,  facile,  and  change- 
able (y.  2).  fourtli  .  .  .  riches  .  .  .  against  .  .  .  Grecia — 
Xerxes,  whose  riches  were  proverbial.  Persia  reached 
its  climax  and  showed  its  greatest  power  in  his  invasion 
of  Greece  4S0  b.  c.  After  his  overthrow  at  Salamls,  Persia 
is  viewed  as  politically  dead,  though  it  had  b.u  existence. 
Therefore,  the  third  verse,  without  noticing  Xerxes'  suc- 
cessors, proceeds  at  once  to  Alexander,  under  whom,  first, 
the  third  world-kingdom,  Grecia,  readied  its  culmina- 
tion, and  assumed  an  importance  as  to  the  people  of  God. 
stir  up  all- four  years  were  spent  in  gathering  his  army 
out  of  all  parts  of  his  vast  empire,  amounting  to  two  mil- 
lions six  hundred  and  forty-one  thousand  men.  [Pri- 
DEAUX,  Connex.  1.  4.1.  410.]  3.  migluty  hing  ...  do  ac- 
cording to  liis  •will — answering  to  the  he-goat's  "  notable 
horn"  (ch.  8.  (i,  7,  21).  Alexander  invaded  Persia  334  b.  c, 
to  avenge  the  wrongs  of  Greece  on  Persia  for  Xerxes' 
past  invasion  (as  Alexander  said  in  a  letter  to  Darius  Co- 
domanus,  Arrian,  Alex.  2. 14. 7).  4.  kingdom . .  .  divided 
toward  .  .  .  four  -winds— the  fourfold  division  of  Alex- 
ander's kingdom  at  his  death  (ch.  8.  8,  22),  after  the  battle 
of  Ipsus,  301  b.  c.  not  to  liis  posterity— (A^ote*,  ch.  8.  8,  22.) 
nor  according  to  his  dominion — none  of  his  successors 
had  so  wide  a  dominion  as  Alexander  himself,  others 
besides  those— besides  Alexan.der's  sons,  Hercules  by  Bar- 
sine,  Darius'  daughter,  and  Alexander  by  Roxana,  who 
were  both  slain.  [Maurer.]  Rather,  besides  ^Ae/oio- shc- 
cessors  to  the  four  chief  divisions  of  the  emiDire,  there  will 
be  other  lesser  chiefs  who  shall  appropriate  smaller  frag- 
ments of  the  Macedonian  empire.  [Jerome.]  5.  Here  the 
prophet  leaves  Asia  and  Greece  and  takes  up  Egypt  and 
Syria,  these  being  in  continual  conflict  under  Alexander's 
successors,  entailing  misery  on  Judea,  which  lay  between 
the  two.  Holy  Scripture  handles  external  history  only  so 
far  as  It  is  connected  with  God's  people,  Israel.  [Jerome.] 
Tregelles  puts  a  chasm  between  v.  4  and  5,  making  tlie 
transition  to  the  final  Antichrist  here,  answering  to  tho 
chasm  (in  his  view)  at  ch.  8.  22,  23.  king  of  .  .  .  south— 
lit.,  of  midday :  Egypt  (v.  8. 42),  Ptolemy  Soter,  son  of  Lagus. 
He  took  the  title  "king,"  whereas  Lagus  was  but  "gov- 
ernor." one  of  Ills  princes— Seleucus,  at  first  a  satrap  of 
Ptolemy  Lagus,  but  from  312  b.  c.  king  of  the  largest  em- 
pire after  that  of  Alexander  (Syria,  Babylon,  Media,  &c.), 
and  called  therefore  Nlcator,  i.e.,  Conqueror.  Connect  tho 
words  thus,  "And  one  of  his  (Ptolemy's)  princes,  even  ho 
(Seleucus)  shall  be  strong  above  him"  (above  Ptolemy,  his 
former  master).  O.  in  .  .  .  end  of  years— when  the  pre- 
dicted time  sliall  be  consummated  (r.  13,  Margin;  ch.8. 17; 
12. 13).  king's  daughterof  the  south— Berenice,  daughter 
of  Ptolemy  Phlladelphus  of  Egypt.  The  latter,  in  order  to 
end  his  war  with  Antiochus  Theus,  "king  of  the  north" 
(lit.,  midnight:  the  prophetical  phrase  for  the  region 
whence  came  affliction  to  Israel,  Jeremiah  1. 13-15;  Joel  2. 
20),  t.  «f.,  Syria,  gave  Berenice  to  Antiochus,  who  thereupon 
divorced  hie  former  wife,  Laodice,  and  disinherited  her 

643 


Leagues  and  Conflicts  between 


DANIEL  XL 


the  Kings  of  the  South  and  the  North 


son,  Selcucus  Callinicus.  The  designation,  "king  of  the 
north"  and  "of  the  south,"  is  given  in  relation  to  Judea, 
as  the  stand-point.  Egypt  is  mentioned  by  name  (v.  8, 42), 
though  Syria  is  not;  because  tlie  former  was  in  Daniel's 
time  a  flourishing  kingdom,  whereas  Syria  was  then  a 
mere  dependency  of  Assyria  and  Babylon:  an  undesigned 
proof  of  the  genuineness  of  the  book  of  Daniel,  agrec- 
■ment— lit.,  rights,  i.  e.,  to  put  things  to  rights  between  the 
belligerents,  she  shall  not  retain  tlie  po-wer  of  the 
arm— she  shall  not  be  able  to  eflect  the  purpose  of  tlie 
alliance,  viz.,  that  she  should  be  the  mainstay  of  peace. 
Ptolemy  having  died,  Antiochus  took  back  Laodice,  who 
then  poisoned  him,  and  caused  Berenice  and  her  son  to  be 
put  to  death,  and  raised  her  own  son,  Seleucus  Nicator, 
to  the  throne,  neither  shall  lie  stand— the  king  of  Egypt 
shall  not  gain  his  point  of  setting  his  line  on  the  throne 
of  Syria,  his  arn»— tliat  on  whicli  he  relied.  Berenice 
and  her  offspring,  they  that  broiiglit  lier— her  attend- 
ants from  Egypt,  lie  that  begat  her— rather,  as  Margin, 
"  the  child  whom  she  brought  forth."  [Ewald.]  If  English 
Version  (which  Mauber  approves)  be  retained,  as  Ptolemy 
died  a  natural  death,  "given  up"  is  not  in  his  case,  as  in 
Berenice's,  to  be  understood  of  giving  up  to  death,  but  in  a 
general  sense,  of  his  plan  proving  abortive,  he  that 
streugtlieued  her  in  these  times— Antiochus  Theus,  who 
is  to  attach  himself  to  her  (having  divorced  Laodice)  at  the 
times  predicted.  [Gejeb.]  7.  a  branch  of  lier  roots  . .  . 
In  liis  estate— Ptolemy  Euergetes,  brother  of  Berenice, 
succeeding  in  the  place  (see  Margin)  of  Philadelphus, 
avenged  her  death  by  overrunning  Syria,  even  to  the 
Euphrates,  deal  against  them— he  shall  deal  with  the 
Syrians  at  his  own  pleasure.  He  slew  Laodice,  8.  carry 
.  .  .  into  Egypt  their  gods,  &c.— Ptolemy,  on  hearing  of 
a  sedition  in  Egypt,  returned  with  40,000  talents  of  silver, 
precious  vessels,  and  2400  images,  including  Egyptian 
Idols,  which  Cambyses  had  carried  fi"om  Egypt  into  Per- 
sia. The  idolatrous  Egyptians  were  so  gratified,  that  they 
named  him  Euergetes,  or  Benefactor,  continue  more 
years— Ptolemy  survived  Seleucus  four  years,  reigning 
in  all  forty-six  years.  Maureb  translates,  "Then  he  for 
several  years  shall  desist  from  (contending  with)  the  king 
of  tiie  north"  (cf.  v.  9).  9.  come  into  his  kingdom — 
Egypt:  not  only  with  impunity,  but  with  great  spoil. 
10.  his  sons— the  two  sons  of  the  king  of  the  north, 
Seleucus  Callinicus,  upon  his  deatla  by  a  fall  from  his 
horse,  viz.,  Seleucus  Ceraunus  and  Antiochus  the  Great. 
one  shall  come— Ceraunus  having  died,  Antiochus  alone 
prosecuted  the  war  with  Ptolemy  Philopater,  Euergetes' 
son,  until  he  had  recovered  all  the  parts  of  Syria  subju- 
gated by  Euergetes.  pass  through — like  an  "overflow- 
ing" torrent  (v.  22.  26,  40;  Isaiah  8.8).  Antiochus  pene- 
trated to  Dura  (near  Csesarea),  where  he  gave  Ptolemy  a 
four  months'  truce,  return — renew  the  war  at  the  expi- 
ration of  the  truce  (so  v.  13).  even  to  his  fortress — Ptole- 
my's; Baphla,  a  border-fortress  of  Egypt  against  incur- 
sions by  way  of  Edom  and  Arabia  Petraea,  near  Gaza ; 
here  Antiochus  was  vanquished.  11.  the  king  of  the 
south  .  .  .  moved  -tvith  choler— at  so  great  losses,  Syria 
having  been  wrested  from  him,  and  his  own  kingdom 
Imperilled,  though  otherwise  an  indolent  man,  to  which 
his  disasters  were  owing,  as  also  to  the  odium  of  his  sub- 
jects against  him  for  having  murdered  his  father,  mother, 
and  brother,  whence  in  irony  they  called  him  Philopater, 
"  Father-lover."  he  shall  set  forth  a  great  multitude — 
Antiochus,  king  of  Syria,  whose  force  was  70,000  infantry 
and  5000  cavalry,  but  .  .  .  multitude  .  .  .  given  into 
his  hand— Into  Ptolemy's  hands;  10,000  of  Antiochus' 
army  were  slain,  and  4000  made  captives.  12.  when  he 
hath  taken  away — i.e.,  subdued  "the  multitude"  of  An- 
tiochus. heart  .  .  .  lifted  up — instead  of  following  up 
his  victory  by  making  himself  master  of  tlie  whole  of 
Syria,  as  he  might,  he  made  peace  with  Antiochus,  and 
gave  himself  up  to  licentiousness  [Polyb.  87. ;  Justin.  30. 
4],  and  profaned  the  temple  of  God  by  entering  the  holy 
place.  [Geotius.]  not  be  strengthened  by  it— he  shall 
lose  the  power  gained  by  his  victory  through  his  lux- 
nrious  indolence.  13.  return— renew  the  war.  after 
certain  years— /ourtecn  j/ear*  after  his  defeat  at  Raphia. 
6U 


Antiochus,  after  successful  campaigns  against  Persia  and 
India,  made  war  with  Ptolemy  Epiphanes,  son  of  Philo- 
pater, a  mere  cliild.  14.  many  stand  up  against  tlie 
king  of  tlie  south — Philip,  king  of  Macedon,  and  rebels 
in  Egypt  itself,  combined  witli  Antiochus  against  Ptole- 
my, robbers  of  tliy  people— i.  e.,  factious  men  of  tiie 
Jews  sliall  exalt  themselves,  so  as  to  revolt  from  Ptolemy, 
and  join  themselves  to  Antioclius;  the  Jews  helped  with 
provisions  Antiochus'  array,  when  on  his  return  from 
Egypt  he  besieged  the  Egyptian  garrison  left  in  Jeru- 
salem (Joseph  us.  Antiquities,  12.  3.  3).  to  establish  tlie 
vision— Tliose  turbulent  Jews  unconsciously  shall  help 
to  fulfil  the  purpose  of  God,  as  to  the  trials  which  await 
Judea,  according  to  this  vision,  but  tliey  shall  fall- 
though  helping  to  fulfil  the  vision,  they  shall  fail  in  their 
aim,  of  making  Judea  independent.  15.  king  of .  .  . 
north — Antiochus  the  Great,  take  .  .  .  fenced  cities — 
Scopas,  the  Egyptian  general,  met  Antiochus  at  Paneas, 
near  the  sources  of  the  Jordan,  and  was  defeated,  and  fled 
to  Sidon,  a  strongly  "fenced  city,"  where  he  was  forced  to 
surrender,  chosen  people — Egypt's  choicest  army  was 
sent  under  Eropus,  Menocles,  and  Damoxenus,  to  deliver 
Scopas,  but  in  vain.  [Jerome.]  16.  he  that  comcth 
against  him — Antiochus  coming  against  Ptolemy  Epiph- 
anes. glorious  land— Judea  (v. 41,  45 ;  ch.8.  9;  Ezekiel  20. 
C,  15).  by  his  hand  shall  be  consumed — lit.,  perfected  ;  i.  e., 
completely  brought  under  his  sway.  Josephus  (Antiquities, 
12.  3.  3)  shows  tliat  the  meaning  is  not,  that  the  Jews 
should  be  utterly  consumed :  for  Antiochus  favoured  them 
for  taking  his  part  against  Ptolemy,  but  that  their  land 
should  be  4tt6y'ec<ed  to  him.  [Lengkekke.]  Geotius  <»-arw- 
lates,  "  shall  be  perfected  by  him,"  i.  e.,  shall  flourish  under 
him.  English  Version  gives  a  good  sense,  viz.,  that  Judea 
was  much  "consumed"  or  desolated  by  being  the  arena  of 
conflict  between  the  combatants,  Syria  and  Egypt.  Tee- 
GEL,L,ES  refers  (v.  14),  "robbers  of  thy  people,"  to  the  Gen- 
tiles, once  oppressors,  attempting  to  restore  the  Jews  to 
their  land  by  mere  human  effort,  whereas  this  is  to  be  ef- 
fected only  by  Divine  interposition :  tlieir  attempt  is  frus- 
trated (v.  16)  by  the  wilful  king,  who  makes  Judea  the 
scene  of  his  military  operations.  17.  set  his  ta.ce— purpose 
steadfastly.  Antiochus'  purpose  was,  however,  turned 
from  open  assault  to  wile,  by  his  war  witli  the  Romans  in 
his  endeavour  to  extend  his  kingdom  to  the  limits  it  luid 
under  Seleucus  Nicator.  uprlglit  ones — Jasher,  or  Jeshu- 
ritn  (Deuteronomy  32. 15;  Isaiah  44.  2);  the  epitliet  applied 
by  the  Hebrews  to  their  nation.  It  is  here  used  not  in 
praise;  for  in  v.  14  (see  Note)  they  are  called  "robbers,"  or 
men  of  violence,  factious :  it  is  the  genA-al  designation  of 
Israel,  as  having  God  for  their  God.  Probably  it  is  used  to 
rebuke  those  who  ought  to  have  been  God's  "uprigli  tones" 
for  confederating  with  godless  heathen  in  acts  of  violence 
(tlie  contrast  to  the  term  in  v.  14  favours  this),  thus  shall 
he  do— instead  of  at  once  invading  Ptolemy's  country  with 
his  "  whole  strength,"  he  prepares  his  way  for  doing  so  by 
the  following  plan:  he  gives  to  Ptolemy  Epiphanes  his 
daughter  Cleopatra  in  marriage,  promising  Ccelo-Syria 
and  Judea  as  a  dowry,  thus  securing  his  neutrality  in  the 
war  with  Rome:  he  hoped  through  his  daughter  to  obtain 
Syria,  Cilicia,  and  Lycia,  and  even  Egypt  itself  at  last; 
but  Cleopatra  favoured  her  husband  rather  than  her 
flather,  and  so  defeated  his  scheme.  [Jerome.]  "She  shall 
not  stand  on  his  side."  18.  isles- he  "  took  many  "  of  the 
isles  in  the  ^gean  in  his  war  with  the  Romans,  and 
crossed  the  Hellespont,  prince  for  his  o^vn  belialf  shall 
cause  the  reproach  ...  to  cease — Lucius  Scipio  Asiati- 
cus,  the  Roman  general,  by  routing  Antiochus  at  Mag- 
nesia (190  B.C.),  caused  the  reproacli  which  he  offeied 
Rome  by  inflicting  injuries  on  Rome's  allies,  to  cease 
He  did  it  for  his  own  glory,  without  his  otvn  reproach- 
with  untarnished  reputation.  19.  Then  he  shall  turn 
.  .  .  toward  .  .  .  his  oxm  land — compelled  by  Rome  to 
relinquish  all  his  territory  west  of  the  Taurus,  and  defray 
the  expenses  of  the  war,  he  garrisoneu  the  cities  left  to 
him.  stumble  .  ,  .  notbcfound— attempting  to  plunder 
the  temple  of  Jupiter  at  Elymais  by  night,  whether 
through  avarice,  or  the  want  of  money  to  pay  tlie  tribute 
imposed  by  Rome  (a  thousand  talents),  he  was  slain  wltU 


Leagues  and  Conflicts  between 


DANIEL  XL 


the  Kings  of  the  South  and  the  North, 


his  soldiers  in  an  insurrection  of  the  inhabitants  [Justin. 
32.2].  20.  in  Uts  estate— in  Antiochus'  stead:  his  suc- 
cessor, Seleucus  Philopater,  liis  son.  in  tlie  glory  of  tlie 
kingdom— t.  <?.,  inheriting  it  by  liereditary  riglit.  Mauker 
translates,  "one  wlxo  sliall  cause  tlie  tax-gatherer  (Helio- 
dorus)  to  pass  tlirougli  tlie  glory  of  the  Icingdora,"  t.  e., 
Judea,  "the  glorious  land"  (v.  16,  41;  ch.  8.9).  Simon,  a 
Benjamite,  in  spite  against  Onias  III.,  tlie  high  priest, 
gave  information  of  the  treasures  in  the  Jewish  temple; 
and  Seleucus  having  reunited  to  Syria  Coelo-Syria  and 
Palestine,  the  dowry  formerly  given  by  Antiochus  the 
Great  to  Cleopatra,  Ptolemy's  wife,  sent  Heliodorus  to 
Jerusalem  to  plunder  the  temple.  This  is  narrated,  2 
Maccabees  3.  4,  &c.  Contrast  Zechariah  9.  8,  "No  op- 
pressor shall  pass  through  .  .  .  any  more."  witliin  few 
days  .  .  .  destroyed— after  a  reign  of  twelve  years,  which 
were  "few"  compared  witli  the  tliirty-seven  years  of  An- 
tiochus' reign.  Heliodorus,  the  instrument  of  Seleucus' 
sacrilege,  was  made  by  God  the  instrument  of  his  punisli- 
ment.  Seeking  the  crown,  in  the  absence  at  Rome  of  Se- 
leucus' only  son  and  heir,  Demetrius,  he  poisoned  Seleu- 
cus. But  Antiochus  Epiphanes,  Seleucus'  brother,  by  the 
help  of  Eumenes,  king  of  Pergamos,  succeeded  to  the 
throne,  175  B.  C.  neitlier  in  anger,  nor  in  Ijattle — not  in 
a  popular  outbreak,  nor  in  open  battle.  31.  vile— Antio- 
chus, called  Epiphanes,  i.  e.,  the  illmtrious,  for  vindicating 
the  claims  of  the  royal  line  against  Heliodorus,  was  nick- 
named, by  a  play  of  sounds,  Epimanes,  i.  e.,  the  madman, 
for  his  mad  freaks  beneath  the  dignity  of  a  king.  He 
would  carouse  with  the  lowest  of  the  people,  bathe  with 
them  in  tlie  public  baths,  and  foolishly  jest  and  throw 
stones  at  passers-by  [Polyb.  26. 10].  Hence,  as  also  for  his 
crafty  supplanting  of  Demetrius,  the  rightful  heir,  from 
the  tlirone,  lie  is  termed  "vile."  tlicy  sliall  not  give  .  .  . 
kingdom ;  l>nt  .  .  .  by  flatteries — the  nation  sliall  not, 
bj'  a  public  act,  confer  the  kingdom  on  him,  but  he  shall 
obtain  it  by  artifice,  "flattering"  Eumenes  and  Attains 
of  Pergamos  to  help  him,  and,  as  he  had  seen  candidates 
at  Rome  doing,  canvassing  the  Syrian  people  high  and 
low,  one  by  one,  witli  embraces  [Livy,  41.  20].  33.  shall 
tliey  be  overflo^vn  .  .  .  before  lilm— Antiochus  Epiph- 
anes shall  invade  Egypt  with  overwhelming  forces. 
prince  of  tbe  covenant— Ptolemy  Philometer,  the  son  of 
Cleopatra,  Antiochus'  sister,  wlio  was  joined  in  covenant 
witii  him.  Ptolemy's  guardians,  whilst  he  was  a  boy, 
sought  to  recover  from  Epiphanes  Ccelo-Syria  and  Pales- 
tine, whicli  had  been  promised  by  Antiochus  the  Great 
as  Cleopatra's  dowry  in  marrying  Ptolemy  Epiphanes. 
Hence  arose  the  war.  Philometer's  generals  were  van- 
quished, and  Peiusium,  the  key  of  Egypt,  taken  by  Antio- 
chus, 171 B.  c.  33.  Tregelles  notes  three  divisions  in  the 
history  of  the  "vile  person,"  which  is  continued  to  the 
end  of  the  chapter:  (1.)  His  rise  (v.  21,  22).  (2.)  The  time 
from  his  making  the  covenant  to  the  taking  away  of  the 
daily  sacrifice  and  setting  up  of  the  abomination  of  deso- 
lation (v.  23-31).  (3.)  His  career  of  blasphemy,  to  his  de- 
struction (d.  32-45);  the  latter  two  periods  answering  to  the 
"week"  of  years  of  his  "covenant  with  many"  (viz.,  in 
Israel)  (cli.  9.  27),  and  the  last  being  the  dosing  half  week 
of  ch.  9.  But  the  context  so  accurately  agrees  with  the  re- 
lations of  Antiochus  to  Ptolemy  that  the  primary  ref- 
erence seems  to  be  to  the  "league"  between  them.  An- 
titypically.  Antichrist's  relations  towards  Israel  are  prob- 
ably delineated.  Cf.  ch.  8. 11,  25,  with  v.  22  here,  "  prince 
of  the  covenant."  -^vork  dcceltfnlly— feigning  friend- 
ship to  young  Ptolemy,  as  if  he  wished  to  order  his  king- 
dom for  him,  he  tools  possession  of  Memphis  and  all 
Egypt  ("  the  fattest  places,"  v.  34)  as  far  as  Alexandria. 
'«vitli  a  small  people— at  first,  to  throw  off  suspicion,  his 
forces  were  small.  34.  peaceably— i«.,  unexpectedly; 
under  the  guise  of  friendsliip  he  seized  Ptolemy  Philom- 
eter. he  shall  do  that  tvhich  his  fathers  Iiave  done — 
his  predecessors,  kings  of  Syria,  had  always  coveted 
Egypt,  but  In  vain:  he  alone  made  himself  master  of  it. 
scatter  among  them  .  .  .  prey— among  his  followers  (1 
Maccabees  1.  19).  forecast  his  devices  against  .  .  . 
strongholds— he  shall  form  a  studied  scheme  for  mak- 
ing himself  master  of  the  Egyptian  fortresses.    He  gained 


them  all  except  Alexandria,  which  successfully  resisted 
him.  Retaining  to  himself  Peiusium,  hfe  retired  to  Judea, 
where,  in  revenge  for  the  joy  shown  by  the  Jews  at  the  re- 
port of  his  death,  which  led  them  to  a  revolt,  he  subdued 
Jerusalem  by  storm  or  stratagem,  for  a  time— his  rage 
shall  not  be  for  ever;  it  is  but  for  a  time  limited  by  God. 
Calvin  makes  "for  a  time"  in  antithesis  to  "unexpect- 
edly," in  the  beginning  of  the  verse.  He  suddenly  mas- 
tered the  weaker  cities :  he  had  to  "  forecast  his  plans  " 
more  gradually  ("  for  a  time ")  as  to  how  to  gain  the 
stronger  fortresses.  35.  A  fuller  detail  of  what  was  sum- 
marily stated  (v.  22-24).  This  is  the  first  of  Antiochus' 
three  {v.  29)  open  invasions  of  Egypt,  against  the  king 
of  the  south— against  Ptolemy  Philometer.  Subse- 
quently, Ptolemy  Pli5'scon  (the  Gross),  or  Euergetes  IT., 
was  made  king  by  the  Egyptians,  as  Ptolemy  Philometer 
was  in  Antiochus'  hands,  great  army — as  distinguished 
from  the  "  small  people  "  {v.  23)  with  which  he  first  came. 
This  was  liis  first  open  expedition ;  he  was  emboldened  by 
success  to  it.  Antiochus  "entered  Egypt  with  an  over- 
whelming multitude,  witli  chariots,  elephants,  and  cav^ 
airy"  (1  Maccaljees  1.  17).  stirred  up — by  the  necessity, 
though  naturally  indolent,  not  stand — Philometer  was 
defeated,  tliey  slinll  forecast,  &c. — his  otvn  nobles  shall 
frame  treacherous  "devices"  against  him  (see  v.  2G).  Eu- 
loeus  and  Lenceus  mal-adniinistered  his  aflTairs.  Antio- 
chus, wlien  checked  at  last  at  Alexandria,  left  Ptolemy 
Philometer  at  Memphis  as  king,  pretending  that  his 
wliole  object  was  to  support  Pliilometer's  claims  against 
the  usurper  Physcon.  36.  they  tliat  feed  of .  .  .  his 
meat— those  from  whom  he  might  naturally  have  looked 
for  help,  his  intimates  and  dependants  (Psalm  41. 9;  John 
13.18);  his  ministers  and  guardians,  his  army  shall 
overflo-vv— Pliilometer's  army  shall  be  dissipated  as 
water.  The  phrase  is  used  of  overflowing  numbers,  usually 
in  a  victorious  sense,  but  here  in  the  sense  oi  defeat,  the  very 
numbers  wliich  ordinarily  ensure  victory,  hastening  tha 
defeat  through  mismanagement,  many  shall  fall  down 
slain— (1  Maccabees  1. 18,  "  many  fell  wounded  to  death  ".) 
Antiochus,  when  lie  might  have  slain  all  in  the  battle  near 
Peiusium,  rode  around  and  ordered  the  enemy  to  be  takea 
alive,  the  fruit  of  which  policy  was,  he  soon  gained  Peiu- 
sium and  all  Egypt  [Diodorus  Siculus,  26. 77],  37.  both . . . 
hearts  ...  to  do  miscliief— each  to  the  other,  speak  lies 
at  one  table— they  shall,  under  the  semblance  of  inti- 
macy, at  Memphis  try  to  deceive  one  another  {JVotes,  v.  3, 
25).  it  shall  not  prosper— neither  of  them  shall  carry  his 
point  at  tills  time,  yet  the  end  shall  be — "  tlie  end"  of 
the  contest  between  them  is  reserved  for  "the  time 
appointed"  (v.  29,  30).  38.  (1  Maccabees  1.  19,  20,  &c.) 
against  tlie  holy  covenant^on  his  way  back  to  Syria, 
he  attacked  Jerusalem,  the  metropolis  of  Jehovah's  cove- 
nant-people, slew  80,000,  toolc  40,000  prisoners,  and  sold 
40,000  as  slaves  (2  Maccabees  5.  5-14).  he  shall  do  exploits 
—he  shall  effect  his  purpose.  Guided  by  Menelaus,  the 
high  priest,  he  entered  tlie  sanctuary  with  blasphemies, 
took  away  the  gold  and  silver  vessels,  sacrificed  swine  on 
the  altar,  and  sprinkled  broth  of  the  flesh  through  the 
temple  (2  Maccabees  5. 15-21).  30.  At  tlie  time  appointed 
— "  the  time"  spoken  of  in  v.  27.  return— his  second  open 
invasion  of  Egypt.  Ptolemy  Philometer,  suspecting 
Antiochus'  designs  with  Physcon, hired  mercenaries  from 
Greece.  Whereupon  Antiochus  advanced  with  a  fleet  and 
an  army,  demanding  the  cession  to  him  of  Cyprus,  Peiu- 
sium, and  the  country  adjoining  the  Pelusiac  mouth  of 
the  Nile.  It  sliall  not  be  as  tlie  former— not  successful 
as  the  former  expedition.  Popilius  Loenas,  the  Roman 
ambassador,  met  him  at  Elcusis,  four  miles  from  Alex- 
andria, and  presented  him  the  decree  of  the  senate;  on 
Antiochus  replying  that  he  would  consider  what  he  was 
to  do,  Popilius  drew  a  line  round  liira  with  a  rod,  and 
said,  I  must  have  a  reply  to  give  to  the  senate  before  you 
leave  this  circle.  Antiochus  submitted,  and  retired  from 
Egypt;  and  his  fleets  withdrew  from  Cyprus,  or  as  the 
latter— that  mentioned  In  v.  42,  43.  [Tkegklles.]  Or, 
making  this  the  third  expedition,  the  sense  is  "not  as  the 
first  or  as  the  second"  expeditions.  [Piscatoe.]  Rather 
"not  as  the  former,  so  shall  be  this  latter"  expedition. 

645 


Leaauea  and  Conjlicis  between  the  Kings. 


DANIEL  XI. 


The  Invasion  of  the  JRomaru. 


[Geotitts.]  30.  slilpg  of  Chlttlm— the  Roman  ambassa- 
dors arriving  in  Macedonian  Grecian  vessels  (see  Note, 
Jeremiali  2. 10).  Chittim,  properly  Cyprian,  so  called  from 
a  Phoenician  colony  in  Cyprus;  then  the  islands  and 
coasts  of  the  Mediterranean  in  general,  grieved— hum- 
bled and  dispirited  through  fear  of  Rome.  Indignation 
against  tlie  Iioly  covenant — indignant  that  meantime 
God's  worship  had  been  restored  at  Jerusalem,  he  gives 
vent  to  his  wrath  at  the  check  given  him  by  Rome,  on  the 
Jews.  Intelligence  vvltli  tUem  that  forsake  tlie  .  .  . 
co-venant — viz.,  with  the  apostates  in  tlie  nation  (1  Macca- 
bees 1.  11-15),  Menelaus  and  other  Jews  instigated  the 
king  against  their  religion  and  country;  learning  from 
Greek  philosophy  that  all  religions  arc  good  enough  to 
keep  the  masses  in  check.  These  had  cast  off  circumcis- 
ion and  the  religion  of  Jehovah  for  Greek  customs.  An- 
tlocPius,  on  his  way  home,  sent  Apollonius  (167  B.  c.)  with 
22,0(K)  to  destroy  Jerusalem,  two  years  after  its  capture  by 
himself.  Apollonius  slew  multitudes,  dismantled  and 
pillaged  the  city.  They  then,  from  a  fortress  which  they 
built  commanding  the  temple,  fell  on  and  slew  the  wor- 
shippers; so  that  the  temple  service  was  discontinued. 
Also,  Antiochus  decreed  that  all,  on  pain  of  death,  should 
confoi'm  to  the  Greek  religion,  and  the  temple  was  conse- 
crated to  Jupiter  Olympius.  Identifying  himself  with 
that  god,  with  fanatical  haughtiness  he  wished  to  make 
his  own  worship  universal  (1  Maccabees  1. 41 ;  2  Maccabees 
6.  7).  This  was  the  gravest  peril  which  ever  heretofore 
threatened  revealed  religion,  the  holy  people,  and  the 
theocracy  on  earth,  for  none  of  the  previous  world- 
rulers  had  interfered  with  the  religious  worship  of  the 
covenant  people,  when  subject  to  them  (ch.  4.  Sl-34 ;  6.  27, 
23;  Ezra  1.  2,  4;  7.12;  Nehemiah  2.18),  Hence  arose  the 
need  of  such  a  forewarning  of  the  covenant  people  as  to 
him— so  accurate,  that  Porphyky,  the  adversary  of  revela- 
tion, saw  it  was  hopeless  to  deny  its  correspondence  with 
history,  but  argued  from  its  accuracy  that  it  must  have 
been  written  subsequent  to  the  event.  But  as  Messianic 
events  are  foretold  in  Daniel,  the  Jews,  the  adversaries 
of  Jesus,  would  never  have  forged  the  prophecies  which 
confirm  nis  claims.  The  ninth  chapter  was  to  comfort 
the  faithful  Jews,  in  the  niidst  of  the  "abominations" 
against "  the  covenant,"  with  the  prospect  of  Messiah  who 
would  "  conflrm  the  covenant."  He  would  show  by  bring- 
ing salvation,  and  yet  abolishing  sacrifices,  that  the  tem- 
ple service  which  they  so  grieved  after,  was  not  absolutely 
necessary ;  thus  the  correspondence  of  phraseology  would 
suggest  comfort  (cf,  ch.  9.  27  with  cli.  11,  30,  31).  31.  arms 
— viz.,  oi  the  human  body;  not  weapons;  human  forces, 
tliey  —  Antiochus'  hosts  confederate  with  the  apostate 
Israelites ;  these  latter  attain  the  climax  of  guilt,  when 
they  not  only,  as  before,  "forsake  the  covenant"  (v.  30), 
but  "do  ivickedly  against"  it  {v.  32),  turning  complete 
heathens.  Here  Antiochus'  actings  are  described  in  lan- 
guage Avhich  reach  beyond  him  the  type,  to  Antichrist 
the  antitype  [Jerome]  (just  as  in  Psalm  72.  many  things 
are  said  of  Solomon  the  type,  which  are  only  applicable 
to  Christ  the  Antitype);  including  perhaps  Rome,  Mo- 
hammed, and  the  final  personal  Antichrist.  Sir  Isaac 
Newton  refers  the  rest  of  the  chapter  from  this  verse  to 
the  Romans,  translating,  '■'■after  him  arms  (i,  e.,  the  Romans) 
shall  stand  up;"  at  the  very  time  that  Antiochus  left 
Egj^pt,  the  Romans  conquered  Macedon,  thus  finishing 
the  reign  of  Daniel's  third  beast;  so  here  the  prophet 
naturally  proceeds  to  the  fourth  beast,  Jerome's  view  is 
simpler ;  for  the  narrative  seems  to  continue  the  history 
of  Antiochus,  though  with  features  only  in  type  applicable 
to  him,  fully  to  Antichrist,  sanctuary  of  strength— not 
only  naturally  a  place  of  strength,  whence  it  held  out  to 
the  last  against  the  besiegers,  but  chiefly  the  spiritual 
stronghold  of  the  covenant  people  (Psalm  48. 1-S,  12-14). 
Apollonius  "polluted"  it  with  altars  to  idols  and  sacri- 
fices of  swine's  flesh,  after  having  "  taken  away  the  daily 
sacrifice"  (see  Note,  ch.  8.  11).  place  .  .  .  abomination 
that  maketh  desolate— i,  e.,  that  pollutes  the  temple  (ch, 
8. 12, 13).  Or  rather,  "  the  abomination  of  the  dcsolator," 
Antiochus  Epiphanes  (1  Maccabees  1,  29,  37-49).  Cf.  ch, 
8.  27,  wherein  the  antitypical  desolating  abomination  of 
646 


Rome  (the  eagle  standard,  the  bird  of  Jupiter,  sacrificed 
to  by  Titus'  soldiers  within  the  sacred  precincts,  at  the 
destruction  of  Jerusalem),  of  Mohammed,  and  of  the  final 
Antichrist,  is  foretold.  1  Maccabees  1.  54,  uses  the  very 
phrase,  "the  fifteenth  day  of  the  month  Casleu,  in  tlie 
145th  year,  they  set  up  the  abomination  of  desolation  on  the 
altar;"  viz.,  an  idol-altar  and  image  of  Jupiter  Olympius, 
erected  upon  Jehovah's  altar  of  burnt  oflerlngs.  "Abom- 
ination is  the  common  name  for  an  idol  in  the  Old  Testa- 
ment. The  Roman  emperor  Adrian's  erection  of  a  temple 
to  Jupiter  Capitolinus  where  the  temple  of  God  had  stood, 
132  A,  D. ;  also  the  erection  of  the  Mohammedan  mosque 
of  Omar  in  the  same  place  (it  is  striking,  Mohammedan- 
ism began  to  prevail  in  610  A,  D,,  only  about  three  years 
of  the  time  when  Popery  assumed  the  temporal  power) ; 
and  the  idolatry  of  the  Church  of  Rome  in  the  spiritual 
temple,  and  the  final  blasphemy  of  the  personal  Anti- 
christ in  the  literal  temple  (2  Thessalonians  2.),  may  all  be 
antitypically  referred  to  here  under  Antiochus  the  type, 
and  tlie  Old  Testament  Antichrist,  33.  (1  Maccabees  1, 52,) 
corrupt — seduce  to  apostasy,  hy  flatteries — promises  of 
favour,  people  that  ,  .  .  Isnoiv  their  God — the  Macca- 
bees and  their  followers  (1  Maccabees  1.  62,  63).  33.  they 
tliat  understand — who  know  and  keep  the  truth  of  God 
(Isaiah  11.  2),  instruct  niany — in  their  duty  to  God  and 
the  law,  not  to  apostatize,  yet  they  shall  fall — as  Elea- 
zar  (2  Maccabees  6. 18,  &c.).  They  shall  be  sorely  perse- 
cuted, even  to  death  (Hebrews  11.  35,  36,  37;  2  Macca- 
bees 6.,  7).  Their  enemies  took  advantage  of  the 
Sabbath  to  slay  them  on  the  day  when  they  would  not 
fight.  Tregelles  thinks,  from  comparison  with  v.  35, 
it  is  t7ie  people  who  "fall,"  not  those  of  understanding. 
But  V.  35  makes  the  latter  "  fall,"  not  an  unmeaning  repeti- 
tion ;  in  V.  33  they  fall  (die)  by  persecution ;  in  v.  35  they 
fall  (spiritually)  for  a  time  by  their  own  weakness,  flame 
—in  caves,  whither  they  had  retired  to  keep  the  Sabbath. 
Antiochus  caused  some  to  be  roasted  alive  (2  Maccabees  7. 
3-5),  many  days — rather,  "  cei-tain  days,"  as  in  ch,  8,  27. 
JoSEPiius  {Antiquities,  12.  7.  6,  7)  tells  us  the  persecution 
lasted  for  three  years  (1  Maccabees  1. 59;  4. 54;  2  Maccabees 
10.  1-7).  34.  a  little  heli>- the  liberty  obtained  by  the 
Maccabean  heroes  for  the  Jews  was  of  but  short  duration. 
They  soon  fell  under  the  Romans  and  Herodians,  and 
ever  since  every  attempt  to  free  them  from  Gentile  rule 
has  only  aggravated  their  sad  lot.  The  period  of  the 
world-times  (Gentile  rule)  is  the  period  of  depression  of 
the  theocracy,  extending  from  the  exile  to  the  millennium. 
fRoos.]  The  more  immediate  reference  seems  to  be,  the 
forces  of  Mattathias  and  his  five  sons  were  originally  few 
(1  Maccabees  2).  many  shall  cleave  to  them— as  was  the 
case  under  Judas  Maccabeus,  who  was  thus  able  success- 
fully to  resist  Antiochus.  Avlth  flatteries — those  who  had 
deserted  the  Jewish  cause  in  persecution,  now,  when  suc- 
cess attended  the  Jewisli  arms,  joined  the  Maccabean 
standard,  e.  g.,  Joseph,  the  son  of  Zecharias,  Azarias,  &c. 
(1  Maccabees  5. 5.5-57 ;  2  Maccabees  12,  40 ;  13,  21),  Maureb 
explains  it,  of  those  who  through  fear  of  the  Maccabees' 
severity  against  apostates  joined  them,  though  ready, 
if  it  suited  their  purpose,  to  desert  them  (1  Maccabees 
2.44;  3.58).  35.  to  try  them— the  design  of  aflaiction. 
Image  from  metals  tried  with  fire,  to  purge — even  in  the 
elect  there  are  dregs  which  need  to  be  purged  out  (1  Peter 
1, 7).  Hence  they  are  allowed  to  fall  for  a  time ;  not  finally 
(2  Chronicles  32. 31 ;  Luke  22, 31).  Image  from  wheat  cleared 
of  its  chaflT  by  the  wind,  make  ,  .  .  vrhite— image  from 
cloth  (Revelation  7.  9),  to  ,  ,  .  time  of  .  .  .  end— God  will 
not  suflfer  His  people  to  be  persecuted  without  limitation 
(1  Corinthians  10, 13).  The  godly  are  to  wait  patiently  for 
"the  end"  of  "the  time"  of  trial;  "for  it  is  (to  last)  yet 
for  a  time  appointed"  by  God,  36.  The  wilful  king  here, 
though  primarily  Antiochus,  is  antitypically  and  mainly 
Antichrist,  the  seventh  head  of  the  seven-headed  and  ten- 
horned  beast  of  Revelation  13.,  and  the  "beast"  of  Arma- 
geddon (Revelation  16.  13, 16;  19. 19).  Some  identify  him 
with  the  revived  French  emperorship,  the  eighth  head  of 
the  beast  (Revelation  17. 11),  who  is  to  usurp  the  kingly, 
as  the  Pope  has  the  priestly,  dignity  of  Christ— the  false 
Messiah  of  the  Jews,  who  will  "plant  his  tabeinacle  be- 


Tlie  Invasion  of  the  Bomans, 


DANIEL  XII. 


The  Deliverance  of  Israd, 


Uveen  the  seas  In  the  holy  mountain,"  "exalting  himself 
above  every  god"  (2  Thessalonians  2.  4;  Revelation  13.  5, 
C).  This  last  clause  only  in  part  holds  good  of  Antiochus ; 
for  though  he  assumed  Divine  honours,  identifying  him- 
self with  Jupiter  Olympius,  yet  it  was  for  that  god  he 
claimed  them;  still  it  applies  to  him  as  the  type,  speak 
marvellous  tUiiigs  against  .  .  .  God  of  goda — so  ch.  7. 
25,  as  to  the  "little  horn,"  which  seemingly  identifies  the 
two  (of.  ch.  8.  25).  Antiochus  forbade  the  worship  of  Je- 
hovah by  a  decree  "marvellous"  for  its  wickedness:  thus 
he  was  a  type  of  Antichrist.  Cf.  ch.  7.  8,  "a  mo.uth  speak- 
ing great  things."  iudlgnatiou  .  .  .  accompllsUed — 
God's  visitation  of  wrath  on  the  Jews  for  their  sins  (ch.  8. 
lU).  tliat . .  .  determined— (Ch.  9. 26, 27 ;  10. 21.)  37.  Neltlier 
.  .  .  regard  ,  .  .  tlie  desire  of  ivomen — (Cf.  Ezekiel  2-1.  10, 
18.)  Tlic  wife,  as  the  desire  o{  man's  eyes,  is  the  symbol 
of  the  tenderest  relations  (2  Samuel  1.  26).  Antiochus 
would  set  at  naught  even  their  enti'eaties  that  he  should 
cease  from  his  attack  on  Jehovah's  worship.  [Polanus.] 
Mauker  refers  it  to  Antiochus'  attack  on  the  temple  of 
the  Syrian  Venus,  worshipped  by  women  (1  Maccabees  6.  1, 
&e. ;  2  Maccabees  1. 13).  Newton  refers  it  to  Rome's  "  for- 
^  bidding  to  marry."  Elliott  rightly  makes  the  an  titypical 
reference  be  to  Messiah.  Jewish  women  desired  to  be 
mothers  with  a  view  to  Him,  the  promised  seed  of  the  wo- 
man (Genesis  30.  23 ;  Luke  1.  25.  28).  nor  regard  any  god 
—(2  Thessalonians  2.  4.)  38.  God  of  forces  — probably 
Jupiter  Capitolinus,  to  whom  Antiochus  began  to  erect  a 
temple  at  Antioch  [Livy,  41.  20 J.  Translate,  "He  shall 
honour  the  god  oi  fwtresses  on  his  basis,"  i.  e.,  the  base  of 
the  statue.  Newton  translates,  "  And  the  god  '  Mahuzzim' 
(guardians,  i.  c.,  saints  adored  as  '•protectors''  in  the  Greek 
and  Roman  churches)  shall  he  honour."  honour  -with 
gold,  &c.— cf.  Revelation  17.  4  as  to  Antiochus'  antitype, 
Antichrist.  39.  Newton  translates,  "to  the  defenders  of 
Mahuzzim  (the  monks  and  priests  who  uphold  saint- wor- 
ship), together  with  the  strange  god  whom  he  shall  ac- 
knowledge, he  shall  multiply  honour."  English  Version  is 
better:  He  shall  do  (exploits)  in  the  most  strong  holds  (t. 
c,  shall  succeed  against  them)  with  a  strange  god  (under 
the  auspices  of  a  god  which  he  worshipped  not  before,  viz., 
Jupiter  Capitolinus,  whose  worship  he  imported  into  his 
empire  from  Rome).  Antiochus  succeeded  against  Jerusa- 
lem, Sidon,  Pelusium,  Memphis,  cause tliem — Antiochus 
"caused"  his  followers  and  the  apostates  "to  rule  over 
many"  Jews,  having  "divided  their  land"  (Judea),  "for 
gain"  (i.  e.,  as  a  reward  for  their  compliance).  40.  The 
difficulty  of  reconciling  this  with  Antiochus'  history  is, 
710  historian  but  Porphyry  mentions  an  expedition  of 
his  into  Egypt  towards  the  close  of  his  reign.  This  v,  40, 
therefore,  may  be  a  recapitulation  summing  up  the  facts 
of  the  first  expedition  to  Egypt  (B.  c.  171, 170),  in  v.  22,  25; 
and  41,  the  former  invasion  of  Judea,  in  v.  28;  42,  43,  the 
Bccoud  and  third  invasions  of  Egypt  (169  and  168  B,  c.)  in 
V.  23,  24,  29,  30.  Aueerlen  takes  rather  Porphyry's 
Btiitement,  that  Antiochus,  in  the  eleventh  year  of  his 
leign  (166, 16.3  B.  c),  invaded  Egypt  again,  and  took  Pales- 
tine on  his  way.  The  "  tidings"  (v.  44)  as  to  the  revolt  of 
tril)utary  nations  then  led  him  to  the  East.  Porphyry's 
otatement  that  Antiochus  starting  from  Egypt  took  Arad 
111  Judali,  and  devastated  all  Phoenicia,  agrees  with  v.  45; 
then  he  turned  to  check  Artaxias,  king  of  Armenia.  He 
died  in  tlie  Persian  town  Tabes,  Iftl  b.  c,  as  both  Polyb- 
ILTS  and  Porphyry  agree.  Doubtless,  anti typically,  the 
Jlnal  Antichrist,  and  its  predecessor  Mohammed,  are  in- 
tended, to  whom  the  language  may  be  more  fully  applica- 
ble than  to  Antiochus  the  type.  The  Saracen  Arabs  "of 
the  south"  "  pushed  at"  the  Greek  emperor  Heraclius,  and 
deprived  him  of  Egypt  and  Syria,  But  the  Turks  of  "  the 
north"  not  merely  ptished  at,  but  destroyed  the  Greek  em- 
pire ;  therefore  more  is  said  of  them  than  of  the  Saracens. 
Their  "  horsemen"  are  specified,  bel  ng  thel  r  ch  lef  strength. 
Their  standards  still  are  Jiorse  tails.  Their  "ships,"  too, 
often  gained  the  victory  over  Venice,  the  great  naval 
power  of  Europe  in  thatday.  They  "overflowed"  Western 
Asia,  and  then  "passed  over"  into  Europe,  fixing  their 
seat  of  empire  at  Constantinople  under  Mohammed  II. 
f  Nkwtok.]  41.  Antiochus,  accordl  ng  to  Pobphyr v,  march- 


ing against  Ptolemy,  though  he  turned  from  his  course  to 
wreak  his  wrath  on  the  Jews,  did  not  meddle  with  Edom, 
Moab,  and  Amnion  on  the  side  of  Judea.  In  1  Maccabees 
4.  61 ;  5.  3,  &c.,  it  is  stated  that  he  used  their  help  in  crush- 
ing the  Jews,  of  whom  they  were  the  ancient  enemies.  Cf. 
Isaiah  11. 14,  as  to  Israel's  future  retribution,  just  as  the 
Maccabees  made  war  on  them  as  the  friends  of  Antiochus 
(1  Maccabees  5).  Antitypically,  the  Turks  under  Selim  en- 
tered Jerusalem  on  their  way  to  Egypt,  and  retain  "  the 
glorious  land"  of  Palestine  to  this  day.  But  they  never 
could  conquer  the  Arabs,  who  are  akin  to  Edom,  Moab,  and 
Ammon  (Genesis  16. 12).  So  in  the  case  of  the  final  Anti- 
christ. 43,  43.  Egypt .  .  .  Libyans  .  .  .  Kthloplans— the 
latter  two,  being  the  allies  of  the  first,  served  under  An- 
tiochus when  he  conquered  Egypt.  Antitypically,  Egypt, 
though  it  held  out  long  under  the  Mamelukes,  in  1517  a.  d. 
fell  under  the  Turks.  Algiers,  Tunis,  and  others  parts  of 
Africa,  are  still  under  them,  at  lils  steps— following  him 
(Margin,  Exodus  11. 8;  Judges  4. 10).  44.  tidings  out  of  tUe 
east  and  out  of  tlie  nortli— Artaxias,  king  of  Armenia, 
his  vassal,  had  revolted  in  the  north,  and  Arsaces,  leader 
of  the  Parthians,  in  the  east  (1  Maccabees  3. 10,  &c.,  37 ; 
Tacitus,  IT.  5.  8).  In  147  b.  c.  Antiochus  went  on  the  expe- 
dition against  them,  on  the  return  from  which  he  died. 
great  fury— at  the  Jews,  on  account  of  their  successes 
under  Judas  Maccabeus,  whence  he  desired  to  replenish 
his  treasury  with  means  to  prosecute  the  war  with  them  ; 
also  at  Artaxias  and  Arsaces,  and  their  respective  fol- 
lowers. De  Burgh  makes  the  "  tidings"  which  rouse  his 
fury,  to  be  concerning  the  Jews'  restoration :  such  maybe 
the  anti  typical  reference.  45.  plant  .  .  .  between  tlie 
seas— the  Dead  Sea  and  the  Mediterranean,  tabernaclea 
of  .  .  ,  palace— his  palacelike  militarj'-  tents,  such  as  Ori- 
ental princes  travel  with.  See  JVoie,  v.  40,  aS  to  the  time 
of  Antiochus'  attack  on  Judea,  and  his  subsequent  "  end' 
at  Tabes,  which  was  caused  by  chagrin  both  at  hearing 
that  his  forces  under  Lysias  were  overcome  by  the  Jews, 
and  at  the  failure  of  his  expedition  against  the  temple  of 
Elymais  (2  Maccabees  9.  5).  lioly  mountain— Jerusalem 
and  Mount  Zlon.  The  desolation  of  the  sanctuary  by 
Antiochus,  and  also  the  desecration  of  the  consecrated 
ground  round  Jerusalem  by  the  idolati'ous  Roman  en- 
signs, as  also  by  the  Mohammedan  mosque,  and,  finally, 
by  the  last  Antichrist,  is  referred  to.  So  the  last  Anti- 
christ is  to  sit  upon  "the  mount  of  the  congregation" 
(Isaiah  14. 13),  but  "shall  be  brought  down  to  hell"  (cf. 
Kote,  ch.  7.  26;  2  Thessalonians  2. 8). 

CHAPTER  XII. 

Ver.  1-13.  Conclusion  of  the  Vision  (chs.  10.-12.)  and 
Epilogue  to  the  Book.  Cf.  i'.  4, 13 ;  as  v.  6, 7  refer  to  ch. 
7.  25,  i.  e.,  to  the  time  of  Antichrist,  so  the  subsequent  v. 
8-12  treat  of  the  time  of  Antiochus  (cf.  v.  11  with  ch.  11.  31), 
thus  putting  together  in  one  summary  view  the  two  great 
periods  of  distress.  The  political  resurrection  of  the  Jews 
under  the  Maccabees  is  the  starting-point  of  transition  to 
the  literal  resurrection  about  to  follow  the  destruction  of 
Antichrist  by  Christ's  coming  in  glory.  The  language 
passes  here  from  the  nearer  to  the  more  remote  event,  to 
which  alone  it  is  fully  applicable.  1.  at  that  time— typi- 
cally, towards  the  close  of  Antiochus'  reign;  antitypically, 
the  time  when  Antichrist  is  to  be  destroyed  at  Christ's 
coming.  Michael— the  guardian  angel  of  Israel  ("thy 
people"),  (ch.  10.  13).  The  transactions  on  earth  aflfecting 
God's  people  have  their  correspondences  in  heaven,  in 
the  conflict  between  good  and  bad  angels;  so  at  the  last 
great  contest  on  earth  which  shall  decide  the  ascendency 
of  Christianity  (Revelation  12.7-10).  An  archangel,  not 
the  Lord  Jesus ;  for  he  is  distinguished  from  "  the  Lord'» 
In  Jude  9.  there  shall  he  —  rather,  "It  shall  be."  time 
of  trouble,  such  as  never  %va»— partially  applicable  to 
the  time  of  Antiochus,  who  was  the  first  subverter  of  the 
Jews'  religion,  and  persecutor  of  its  professors,  which  no 
other  world-power  had  done.  Fully  applicable  to  the  last 
times  of  Antichrist,  and  his  persecutions  of  Israel  re- 
stored to  Palestine.  Satan  will  be  allowed  to  exercise  an 
unhindered,  unparalleled  energy  (Isaiah  26.  20,  21 ;  Jere- 

647 


Tht  Deliverance  of  Isi-ael. 


DANIEL  XII. 


Daniel  Informed  of  the  Timet, 


iniah  30.  7;  Matthew  24.  21;  cf.  ch.  8.  24,  25 ;  11.36).  tliy 
people  8liall  be  delivered— (Romans  11.  26.)  The  same 
deliverance  of  Israel  as  in  Zechariah  13.8,9,  "the  third 
part  .  .  .  brought  through  the  fire  .  .  .  refined  as  silver." 
The  remnant  in  Israel  spared,  as  not  having  joined  in  the 
Antlchristian  blasphemy  (Revelation  14.9,10);  not  to  be 
confounded  with  those  who  have  confessed  Christ  before 
His  coming,  "the  remnant  according  to  the  election  of 
grace"  (Romans  11.  5),  part  of  the  Church  of  the  flrst-born 
who  will  share  His  millennial  reign  in  glorified  bodies ; 
the  spared  remnant  (Isaiah  10.  21)  will  only  know  the 
Lord  Jesus  when  they  see  Him,  and  when  the  spirit  of 
grace  and  supplication  is  poured  out  on  them.  [Tregel- 
liES.]  ■written  lu  tlie  l)ook — viz.,  of  God's  secret  purpose, 
as  destined  for  deliverance  (Psalm  56.  S ;  69. 28 ;  Luke  10. 20 ; 
Revelation  20.15;  21.27).  Metaphor  from  a  muster-roll 
of  citizens  (Nehemiah  7.  5).  !J.  many  .  .  .  tliat  sleep— 
"  many  from  among  the  sleepers  .  .  .  these  shall  be  iiuto 
everlasting  life;  but  those  (the  rest  of  the  sleepers  who  do 
not  awake  at  this  time)  shall  be  unto  shame."  [Tregel- 
i>KS.]  Not  the  general  resurrection,  but  that  of  those  who 
share  in  the  first  resurrection  ;  the  rest  of  the  dead  being 
not  to  rise  till  the  end  of  the  thousand  years  (Revelation 
20.3,5,6;  cf.  1  Corinthians  15.23;  1  Tliessalonians  4.16). 
Israel's  national  resurrection,  and  the  first  resurrection 
of  the  elect  Church,  are  similarly  connected  with  the 
Lord's  coming  forth  out  of  His  place  to  punish  the  earth 
in  Isaiah  26. 19,  21 ;  27.  6.  Cf.  Isaiah  25.  6-9.  The  Jewish 
commentators  support  Tregelles.  Auberlen  thinks 
the  sole  purpose  for  which  the  resurrection  is  introduced 
in  this  verse  is  an  incitement  to  faithful  perseverance  in 
the  persecutions  of  Antiochus;  and  that  there  is  no  chron- 
ological connection  between  the  time  of  trouble  in  v.  1 
and  the  resurrection  in  v.  2;  whence  the  phrase,  "at  that 
time,"  twice  occurs  in  v.  1,  but  no  fixing  of  time  in  v.  2, 3 : 
2  Maccabees  7.  9, 14,  23,  shows  the  fruit  of  this  prophecy  in 
animating  the  Maccabean  mother  and  her  sons  to  brave 
death,  whilst  confessing  the  resurrection  in  words  like 
those  here.  Cf.  Hebrews  11. 35.  Newton's  view  that 
"many"  moans  all,  is  not  so  probable;  for  Romans  5. 15, 
19,  which  he  quotes,  is  not  in  point,  since  the  Greek  is 
"  the  many,"  i.  e.,  all,  but  there  is  no  article  in  the  Hebrew 
here.  Here  only  in  the  Old  Testament  is  "everlasting  life" 
mentioned.  3.  -tvise  —  (Proverbs  11.30.)  Answering  to 
"  they  that  understand"  (ch.  11.  33,  35),  the  same  Hebrew, 
"Maskilim;"  Israelites  who,  though  in  Jerusalem  when 
wickedness  is  coming  to  a  head,  are  found  intelligent 
witnesses  against  it.  As  then  they  appeared  worn  out 
with  persecutions  (typically,  of  Antiochus;  antitypically, 
of  Antichrist);  so  now  in  the  resurrection  they  "shine  as 
the  brightness  of  the  firmament."  The  design  of  past 
afQictions  here  appears  "  to  make  them  white"  (Matthew 
13.  43 ;  Revelation  7.  9,  14).  turn  ...  to  righteousness — 
lit.,  justify,  i.  e.,  convert  many  to  justification  through 
Christ  (James  5.  20).  stars— (1  Corinthians  15.  41,  42.)  4. 
shut  up  .  .  .  seal  tlie  Ijoolt— John,  on  the  contrary,  is 
told  (Revelation  22. 10)  not  to  seal  his  visions.  Because 
Daniel's  prophecy  refers  to  a  distant  time,  and  is  there- 
fore obscure  for  the  immediate  future,  whereas  John's 
was  to  be  speedily  fulfilled  (Revelation  1.  1,  3;  22.  6). 
Israel,  to  whom  Daniel  prophesied  after  the  captivity, 
with  premature  zeal  souglit  after  signs  of  the  predicted 
period:  Daniel's  prophecy  was  designed  to  restrain  this. 
The  Gentile  Church,  on  the  contrary,  for  whom  John  wrote, 
needs  to  be  impressed  with  the  shortness  of  the  period,  as 
it  is,  owing  to  its  Gentile  origin,  apt  to  conform  to  the 
world,  and  to  forget  the  coming  of  the  Lord  (cf.  Matthew 
25. 13, 19;  Mark  13.  32-37;  2  Peter  3.  8, 12;  Revelation  22.  20). 
run  to  and  fro— not  referring  to  the  modern  rapidity  of 
locomotion,  as  some  think,  nor  to  Christian  missionaries 
going  about  to  preach  the  gospel  to  the  world  at  large 
[Barnes],  which  the  context  scarcely  admits,  but,  whereas 
r.ow  but  few  care  for  this  prophecy  of  God,  "at  the  time 
of  the  end,"  i.  e.,  near  its  fulfilment,  "  many  shall  run  to 
and  fro,"  i.  e.,  scrutinize  it,  running  through  every  page. 
Cf.  Habakkuk  2.  2  [Calvin]:  it  is  thereby  that  "the 
knowledge  {viz.,  of  God's  purposes  as  revealed  in  proph- 
ecy) shall  be  increased."  This  is  probably  being  now 
648 


fulfilled.  5.  A  vision  of  two  other  angels,  one  on  one 
side  of  the  Hiddekel  or  Tigris,  the  other  on  the  other 
side,  implying  that  on  all  sides  angels  attend  to  execute 
God's  commands.  The  angel  addressing  Daniel  had  been 
over  the  river  "from  above"  (v.  6,  Margin).  6.  one  — 
viz.,  of  the  two  (v.  5).  man  ...  In  linen— who  had  spoken 
up  to  this  point.  God  impelled  the  angel  to  ask  in  order 
to  waken  us  out  of  our  torpor,  seeing  that  the  very  "  an- 
gels desire  to  look  into"  the  things  aflfecting  man's  re- 
demption (1  Peter  1. 12),  as  setting  forth  the  glory  of  their 
Lord  and  ours  (Ephesians  3. 10).  How  long  ...  to 
tlie  end  of  tliese  ■«vonders— This  question  of  the  angel 
refers  to  the  final  dealings  of  God  in  general,  Anti- 
christ's overthrow,  and  the  resurrection.  Daniel's  ques- 
tion {v.  8)  refers  to  the  more  Immediate  future  of  his  na- 
tion. [Auberlen.]  7.  licld  up  .  .  .  riglit  .  .  .  and  .  .  . 
left  liand— usually  the  riglit  hand  was  held  up  in  affirma- 
tion as  an  appeal  to  heaven  to  attest  the  truth  (Deuter- 
onomy 32.  40;  Revelation  10.  5,  6).  Here  both  hands  are 
lifted  up  for  the  fuller  confirmation,  time,  times,  and  a 
lialf— (See  Note,  ch.  7.  25.)  Newton,  referring  this  proph- 
ecy to  the  Eastern  apostasy,  Mohammedanism,  remarks 
that  the  same  period  of  three  and  a  half  years,  or  1260 
prophetic  days,  is  assigned  to  it  as  the  Western  apostasy, 
of  the  little  horn  (ch.  7.  25),  and  so,  says  Prideaux,  Mo- 
hammed began  to  forge  his  imposture,  retiring  to  liis 
cave,  606  A.  d.,  the  very  year  that  Phocas  made  the  grant 
to  the  bishop  of  Rome,  whence  he  assumed  the  title.  The 
Universal  Pastor;  Antichrist  thus  setting  both  Jiis  feet  on 
Christendom  together,  the  one  in  the  East,  and  the  other 
in  the  West.  Three  and  a  half  is  the  time  of  the  world- 
power,  in  which  the  earthly  kingdoms  rule  over  the 
lieavenly.  [Auberlen.]  "Three  and  a  half"  represents 
tJie  idea  of  spiritual  trial;  [besides  this  certain  symbolical 
meaning,  there  is  doubtless  an  accurate  chronological  mean- 
ing, which  is  as  yet  to  us  uncertain]:  it  is  half  of  "seven," 
the  complete  number,  so  a  semi-perfect  state,  one  of  pro- 
bation. The  holy  city  is  trodden  by  the  Gentiles  forty- 
two  months  (Revelation  11. 2),  so  the  exercise  of  the  power 
of  the  beast  (Revelation  13.  5).  The  two  witnesses  preach 
in  sackcloth  1260  days,  and  remained  unburied  three  days 
and  a  half:  so  the  woman  in  the  wilderness:  also  the 
same  for  a  "  time,  times,  and  a  half"  (Revelation  11.  3,  9, 
11 ;  12.  6, 14).  Forty-two  connects  the  Church  with  Israel, 
whose  baitings  in  the  wilderness  were /or«2/-<wo  (Numbers 
33. 1-50).  The  famine  and  drought  on  Israel  in  Elijah's 
daj's  were  for  "three  years  and  six  months"  (Luke  4.  25; 
James  5. 17);  the  same  period  as  Antiochus'  persecution: 
so  the  ministry  of  The  Man  of  Sorrows,  which  ceased  in 
the  midst  of  a  week  (ch.  9.  27).  [Wordsworth,  Apoca- 
lypse.'] scatter  .  .  .  lioly  people — "accomplished"  here 
answers  to  "the  consummation"  (ch.  9. 27),  viz., the  "pour- 
ing out"  of  the  last  dregs  of  the  curse  on  the  "  desolated" 
"holy  people."  Israel's  lowest  humiliation  (the  utter 
"scattering  of  her  power")  is  the  precursor  of  her  exalta- 
tion, as  it  leads  her  to  seek  her  God  and  Messiah  (Matthew 
23.  39).  8.  understood  not— Daniel  "understood"  the 
main  features  of  the  vision  as  to  Antiochus  (ch.  10. 1, 14), 
but  not  as  to  the  times.  1  Peter  1. 10-12  refers  mainly  to 
Daniel:  for  it  is  he  who  foretells  "thesuflferings  of  Christ 
and  the  glory  that  should  follow;"  it  is  he  who  prophesies 
"not  unto  himself,  but  unto  us ;"  it  is  he  who  "searched 
what,  or  what  manner  of  time  the  Spirit  of  Christ  in  him 
did  signify."  9.  Daniel's  desire  of  knowing  more  is  thus 
deferred  "  till  the  time  of  the  end."  John's  Revelation  in 
part  reveals  what  here  is  veiled  {Note,  v.  4,  and  ch.  8.  26). 
10.  There  is  no  need  of  a  fuller  explanation  as  to  the  time; 
for  when  the  predictions  so  far  given  shall  have  come  to 
pass,  the  godly  shall  be  "purified"  by  the  foretold  trials, 
and  shall  understand  that  the  end  is  at  hand,  but  the 
wicked'shall  not  understand,  and  so  shall  rush  on  their 
ownruin  (ch.  11.  33-35).  [Maurer.]  The  "end"  is  pi'ima- 
rily,  of  Antiochus'  persuasion;  antitypically,  the  end  of 
Antichrist's.  It  is  the  very  clearness  in  the  main  whicn 
renders  necessary  the  obscurity.  The  fulfilment  of  God's 
decree  is  not  a  mere  arithmetical  problem  which  the  pro- 
fane may  understand  by  arithmetical  calculations,  but  a 
holy  eni  gma  to  sti  m  ulate  to  a  faithful  observance  of  God's 


Introduction. 


HOSEA. 


Introduction. 


ways,  and  to  a  diligent  study  of  the  history  of  God's  peo- 
ple. [AuBERLEN.]  To  this  Christ  refers  (Mattliew  21.  15), 
"Whoso  readeth,  let  him  understand."  11.  from  .  .  , 
sacrifice  .  .  .  taken  a:*vay  .  .  .  aliontinatioii — (Ch.11.31.) 
A3  to  this  epoch,  which  probably  is  prophetically  gerini- 
nant  and  manifold;  the  profanation  of  the  temple  by 
Antiochus  (in  the  mouth  Ijar  of  the  year  145  b.  c,  till  the 
restoration  of  the  worship  by  Judas  Maccabeus  on  the 
twenty-fifth  day  of  the  ninth  month  (Chisleu)  of  1-18 
B.C.,  according  to  the  Seleucid  era,  1290  days;  forty-flve 
days  more  elapsed  before  Antiochus'  death  in  the  month 
Shebat  of  148  b.  c,  so  ending  the  Jews'  calamities  [Mau- 
KEr])  ;  by  Pagan  Rome,  after  Clirist's  death ;  by  Mohammed  ; 
by  Antichrist,  the  culmination  of  apostate  Rome.  The 
"abomination"  must  reach  its  climax  (see  Auberlen's 
translation,  "summit,"  ch.  9.  27),  and  the  measure  of  in- 
iquity be  full,  before  Messiah  comes,  tliousand  ttvo 
liundrctl  and  ninety  days— a  montli  beyond  the  "  time, 
times,  and  a  half"  (v.  7).  In  v.  12,  forty-five  days  more 
are  added,  in  all  1335  days.  Tregelles  thinks  Jesus  at 
his  coming  will  deliver  the  Jews.  An  Interval  elapses, 
during  which  their  consciences  are  awakened  to  repent- 
ance and  faith  in  Him.  A  second  interval  elapses  in 
which  Israel's  outcasts  are  gatliered,  and  then  the  united 
blessing  takes  place.  These  stages  are  marked  by  the 
1260, 1290,  and  1335  days.  Gumming  thinks  the  1260  years 
begin  when  Justinian  in  533  a.  d.  subjected  the  Eastern 
churches  to  John  II.,  bishop  of  Rome;  ending  in  1792, 
when  the  code  Napoleon  was  established  and  the  Pope 
was  dishonoured.    1290  i-eaeh  to  1822,  about  the  time  of  the 


waning  of  the  Turkish  power,  the  successor  to  Greece  lu 
the  empire  of  the  East.  Forty-five  years  more  end  In 
1867,  the  end  of  "  the  times  of  the  Gentiles."  See  Leviticus 
26,  24,  "  seven  times,"  i.  e.,  7  X  360,  or  2520  years :  652  b.  c.  is 
the  date  of  Judah's  captivity,  beginning  under  Manasseh; 
2520  from  this  date  end  in  1868,  thus  nearly  harmonizing 
with  the  previous  date,  1867.  See  Note,  also  ch.  8. 14.  The 
seventh  millenary  of  the  world  [Clinton]  begins  in  1862. 
Seven  years  to  1869  (the  date  of  the  second  advent)  consti- 
tute the  reign  of  the  personal  Antichrist;  in  the  last 
three  and  a  half,  the  period  of  final  tribulation,  Enoch  (or 
else  Moses)  and  Elijah,  the  two  witnesses,  prophesy  in 
sackcloth.  This  theory  is  very  dubious  (cf.  Matthew  24. 
36;  Acts  1.  7;  1  Thessalonians  5.  2;  2  Peter  3. 10);  still  the 
event  alone  can  tell  whether  the  chronological  coinci- 
dences of  such  theories  are  fortuitous,  or  solid  data  on 
which  to  fix  the  future  times.  Hal,es  makes  the  periods 
1260, 1290,  1335,  begin  with  the  Roman  destruction  of  Jeru- 
salem and  end  with  the  precursory  dawn  of  the  Reforma- 
tion, the  preaching  of  Wycliffe  and  Huss.  13.  rest— in 
the  grave  (Job  3. 17;  Isaiah  57. 2).  He,  like  his  people  Israel, 
was  to  wait  patiently  and  confidently  for  the  blessing  till 
God's  time.  He  "  received  not  the  promise,"  but  had  to 
wait  until  the  Christian  elect  saints  should  be  brought  in, 
at  the  first  resurrection,  that  he  and  the  other  Old  Testa- 
ment saints  "without  us  should  not  be  made  perfect" 
(Hebrews  11.  40).  stand — implying  justification  unto  life, 
as  opposed  to  condemnation  (Psalm  1.  5).  tliy  lot— image 
from  the  allotment  of  the  earthly  Canaan. 


HOSEA. 


INTRODUCTION. 


The  first  of  the  twelve  minor  prophets  in  the  order  of  the  canon  (called  "minor,"  not  as  less  in  point  of  inspired 
authority,  but  simply  in  point  of  size).  The  twelve  are  first  mentioned  by  Jesus,  the  son  of  Sirach  (Ecclesiasticus  49. 
10).  St.  Stephen,  in  Acts  7. 42  (in  referring  to  Amos  5. 27),  quotes  them  as  forming  one  collective  body  of  writings,  "  the 
book  of  the  prophets.*'  So  Jerome,  and  Melito,  the  first  Greek  father  who  has  left  us  a  catalogue  of  these  books. 
The  collection  of  the  sacred  books  is  by  Jewish  tradition  attributed  to  the  great  synagogue  of  learned  scribes  formed 
by  Ezra.  Many  think  Nehemiah  completed  this  collection  by  adding  to  the  books  already  in  the  canon  those  of  his 
own  times.  Malachi,  the  last  in  the  series,  probably  aided  him  in  determining  with  infallible  authority  what  books 
were  entitled  to  be  ranked  in  the  inspired  canon.  The  chronological  order  differs  from  the  canonical.  Joel,  about  810 
B.C. ;  Jonah,  about  810  B.C.,  or,  as  ofhers,  first,  862  B.C. ;  Anaos,  about  790  B.C. ;  Hosea,  about  784  B.C.  Hosea,  the  contem- 
porary of  Isaiah,  Micah,  and  Amos,  seems  to  have  entered  on  his  prophetical  office  in  the  last  years  of  Jeroboam  (con- 
temporary in  part  with  Uzziah),  and  to  have  ended  it  in  the  beginning  of  Hezekiah's  reign,  722  B.C.,  i.e.,  about  sixty 
years  in  all,  from  784  B.C.  to  722  B.C.  The  prophets,  however,  were  not  uninterruptedly  engaged  in  prophesying.  Con- 
siderable intervals  elapsed,  though  their  office  as  divinely-commissioned  public  teachers  was  never  wholly  laid  aside. 
The  book  of  Hosea  which  we  have  constitutes  only  that  portion  of  his  public  teachings  which  the  Holy  Spirit  saw 
fit  to  preserve  for  the  benefit  of  the  Church.  The  cause  of  his  being  placed  first  of  the  twelve  was,  probably,  the  length 
the  vivid  earnestness,  and  patriotism  of  his  prophecies,  as  well  as  their  closer  resemblance  to  those  of  the  greater 
prophets.  His  style  is  abrupt,  sententious,  and  unrounded;  the  connecting  particles  are  few;  there  are  changes  of 
person,  and  anomalies  of  gender,  number,  and  construction.  His  name  means  Salvation,  He  was  son  of  Beeri,  of  the 
tribe  of  Issachar,  born  in  Beth-shemesh.  [Jerome.]  His  mention,  in  the  inscription,  of  Uzziah,  Jotham,  Ahaz,  and 
Hezekiah,  kings  of  Judah,  is  no  proof  that  he  belonged  to  Judah :  for  the  prophets  in  Israel  regarded  its  separation 
from  Judah,  civil  as  well  as  religious,  as  an  apostasy  from  God,  who  promised  the  dominion  of  the  theocracy  to  the 
line  of  David.  Hence  Elijah  in  Israel  took  twelve  stones  to  represent  Judah,  as  well  as  Israel  (1  Kings  18.  81).  Hence 
Hosea  dates  from  Judah's  kings,  as  well  as  from  Jeroboam  of  Israel,  though  he  belonged  to  Israel,  with  whose  sins  and 
fate  Ills  book  is  chiefly  occupied.  He,  however,  makes  incidental  references  to  Judah.  His  first  prophecy  foretells 
the  overthrow  of  Jehu's  house,  fulfilled  on  the  death  of  Jeroboam,  Jehu's  great-grandson  (2  Kings  15. 12),  In  Zachariah, 
Jeroboam's  son,  the  fourth  and  last  from  Jehu,  conspired  against  by  Shallum.  This  first  prediction  was  doubtless  In 
Jerolwam's  life,  as  Zivcharlah,  his  son,  was  only  sufl'ered  to  reign  six  months;  thus  the  inscription  Is  verified  that  "the 
word  of  the  Lord  came  unto  him  in  the  days  of  Jeroboam."  Again,  in  cl>.  10. 14,  Shalmaneser's  expedition  against 
Israel  Is  alluded  to  as  past,  i.  e.,  the  first  Inroad  against  King  Hosliea,  who  began  to  reign  in  the  twelfth  year  of  Ahaz ; 
BO  that  as  Ahaz's  whole  reign  was  sixteen  years,  the  prophecy  seems  to  have  been  given  about  the  beginning  of  Heze- 
kiah's rolgn.  Thus  the  Inscription  Is  confirmed  that  the  exercise  of  his  prophetical  functions  was  of  such  a  protracted 
duration. 

Hosea  (ch.  II.  1)  is  quoted  by  Matthew  2. 15;  also  ch.  6. 6  by  Matthew  9. 13 ;  12. 7;  cf.  Romans  9. 25,  26,  quoting  ch.  1. 10* 
2. 1,  2:3;  1  Corinthians  15.5.),  quoting  ch.  13. 14;  1  Peter  2. 10,  quoting  ch.  1.  9, 10;  2.23.  Messianic  references  are  not  fre- 
quent; but  the  predictions  of  the  future  conversion  of  Israel  to  the  Lord  their  God,  and  David  their  king,  and  of  the 

649 


The  Spiritual  Whoredom  of  Israel. 


HOSEA  I,  II. 


The  Idolatry  of  the  Peopte. 


fulfilment  of  the  promise  to  Abraham  that  his  spiritual  seed  should  be  as  the  sand  of  the  sea  (ch.  1. 10 ;  3. 5),  clearly  re- 
fer to  the  New  Testament  dispensation. 

The  first  and  third  chapters  are  in  prose,  the  rest  of  the  book  is  rhythmical. 


CHAPTER   I. 

Ver.  1-11.  Inscription.  Spiritual  whoredom  of  Israel 
set  forth  by  symbolical  acts ;  Gomer  taken  to  wife  at  God's 
command:  Jezreel,  Lo-ruhamah,  and  Lo-ammi,  the  chil- 
dren. Yet  a  promise  of  Judah  and  Israel's  restoration. 
1.  See  Introduction.  Jeroboam — tlie  second;  who  died  in 
the  fifteenth  year  of  Uzziah's  forty-one  years'  reign.  From 
his  time  forth  all  Israel's  kings  worshipped  false  gods: 
Zachariah  (2  Kings  15. 9),  Menahem  (2  Kings  15. 18),  Peka- 
hiah  (2 Kings  15. 24),  Pekah  (2  Kings  15. 28),  Hoshea  (2Kings 
17. 2).  As  Israel  was  most  flourishing  externally  vinder 
Jeroboam  II.,  who  recovered  the  possessions  seized  on  by 
Syria,  Hosea's  propliecy  of  its  downfall  at  that  time  was 
the  more  striking  the  less  it  could  have  been  foreseen  by 
mere  human  sagacity.  Jonah  the  prophet  had  promised 
success  to  Jero)Doam  II.  from  God,  not  for  the  king's 
merit,  but  from  God's  mercy  to  Israel;  so  the  coast  of 
Israel  was  restored  by  Jeroboam  II.  fi-ora  the  entering  of 
Hamath  to  tlie  sea  of  the  plain  (2  Kings  14. 23-27).  3i  be- 
ginning—not  of  tlie  prophet's  predictions  generally,  but 
of  those  spoken  by  Hosea.  take  . .  .  -wife  of  wboredoms 
—not  externally  acted,  but  internally  and  in  vision,  as  a 
pictorial  illustration  of  Israel's  unfaithfulness.  [Heng- 
STENBERG.]  Cf.  Ezekiel  16.  8,  15,  <&c.  Besides  the  loath- 
someness of  such  a  marriage,  if  an  external  act,  it  would, 
require  years  for  the  birtli  of  three  children,  which  would 
weaken  the  symbol  (cf.  Ezekiel  4. 4).  Henderson  objects 
that  there  is  no  hint  of  the  transaction  being  fictitious: 
Gomer  fell  into  lewdness  after  her  union  with  Hosea,  not 
before;  for  thus  only  she  was  a  fit  symbol  of  Israel,  who 
lapsed  into  spiritual  whoredom  after  the  marriage  con- 
tract with  God  on  Sinai,  and  made  even  before  at  the  call 
of  tlie  patriarchs  of  Israel.  Gomer  is  called  "a  wife  of 
whoredoms,"  anticipatively.  children  of  whorctloins — 
The  kingdom  collectively  is  viewed  as  a  mother;  the  indi- 
vidual subjects  of  it  are  spoken  of  as  her  children. 
"Take"  being  applied  to  both  implies  that  they  refer  to 
the  same  thing  viewed  under  different  aspects.  The 
"children"  were  not  the  prophet's  own,  but  born  of  adul- 
tery, and  presented  to  him  as  his.  [Kitto,  Biblical  Cyclo- 
p<Bdia.'\  Rather,  "children  of  whoredoms"  means  that 
the  children,  like  their  mother,  fell  into  spiritual  fornica- 
tion. Cf.  "  bare  him  a  son"  (see  ch.  2.  4,  5).  Being  children 
of  a  spiritual  whore,  they  naturally  fell  into  her  whorish 
ways.  3.  Gomer  .  .  .  daughter  of  Dlblaim — symbolical 
names;  lit.,  "Completion,  daughter  of  grape-cakes ;"  the 
dual  expressing  the  double  layers  in  which  these  dainties 
were  Ijaked.  So,  one  completely  given  up  to  sensuality. 
Matjrek  explains  "Gomer"  as  lit.,  "a  burning  coal." 
Cf.  Proverbs  6.  27,  29,  as  to  an  adulteress ;  Job  31.  9,  12. 
4.  Jezreel — i.  e.,  God  will  scatter  (cf.  Zechariah  10.  9).  It 
was  the  royal  city  of  Aliab  and  his  successors,  in  the 
tribe  of  Issachar.  Here  Jehu  exercised  his  greatest 
cruelties  (2  Kings  9. 16,  25, 33;  10. 11, 14, 17).  There  is  in  the 
name  an  allusion  to  "Israel"  by  a  play  of  letters  and 
sounds.  5.  bo'tv — the  prowess  (Jeremiah  49.35;  cf.  Gene- 
sis 49. 24).  valley  of  Jeareel— afterwards  called  Esdraelon, 
extending  ten  miles  in  breadth,  and  in  length  from  Jor- 
dan to  the  Mediterranean  near  Mount  Carmel,  the  great 
battle-field  of  Palestine  (Judges  6.33;  1  Samuel  29.1).  6. 
liO-ruhamah — i.  e,,  Not  an  object  of  mercy  or  gracious  fa- 
vour, take  .  .  .  a-way— Israel,  as  a  kingdom,  was  never 
restored  from  Assyria,  as  Judah  was  from  Babylon  after 
seventy  years.  Maurer  translates  according  to  the  pri- 
mary meaning, "  No  more  will  I  have  mercy  on  the  house 
of  Israel,  so  as  to  pardon  them."  7.  Judah  is  only  inci- 
dentally mentioned  to  form  a  contrast  to  Israel,  by  the 
liord  their  God— more  emphatic  than  "by  myself;"  by 
that  Jehovah  (me)  whom  they  worship  as  their  Ood, 
whereas  ye  despise  Him.  not  ...  by  bo-*v— on  which  ye 
Israelites  rely  (v.  5, "  the  bow  of  Israel");  Jeroboam  II.  was 
650 


famous  as  a  warrior  (2  Kings  14.25).  Yet  it  was  not  by 
tlieir  warlike  power  Jehovah  would  save  Judah  (1  Samuel 
17.47;  Psalm  20.7).  The  deliverance  of  Jerusalem  from 
Sennacherib  (2  Kings  19. 35),  and  the  restoration  from  Bab- 
ylon, are  herein  predicted.  8.  -tveaned— said  to  complete 
the  symbolical  picture,  not  having  any  special  significa- 
tion as  to  Israel.  [Henderson.]  Israel  was  bereft  of  all 
the  privileges  which  were  as  needful  to  them  as  milk  is  to 
infants  (cf.  Psalm  131.2;  1  Peter  2. 2).  [Vatablus.]  Israel 
was  not  suddenly,  but  gradually  cast  ofl";  God  bore  with 
tliem  with  long-suffering,  until  they  were  incurable, 
[Calvin.]  But  as  it  is  not  God,  but  Oomer  who  weans  Lo- 
ruhamah,  the  weaning  may  imply  the  lust  of  Gomer,  who 
was  hardly  weaned  when  she  is  again  pregnant.  [Man- 
ger.] 9.  liO-amml— once  "my  people,"  but  henceforth 
7iot  so  (Ezekiel  16. 8).  The  intervals  between  the  marriage 
and  the  successive  births  of  the  three  children,  imply 
that  three  successive  generations  are  intended.  Jezreel, 
the  first  child,  represents  the  dynasty  of  Jeroboam  I.  and 
his  successors,  ending  with  Jehu's  shedding  the  blood  of 
Jeroboam's  line  in  Jezreel;  it  was  there  that  Jezebel  was 
slain,  in  vengeance  for  Naboth's  blood  shed  in  the  same 
Jezreel  (1  Kings  16. 1 ;  2  Kings  9.  21,  30).  The  scenes  of  Jez- 
reel were  to  be  enacted  over  again  on  Jehu's  degenerate 
race.  At  Jezreel  Assyria  routed  Israel.  [Jerome.]  The 
child's  name  associates  past  sins,  intermediate  punish- 
ments, and  final  overthrow.  Lo-ruhamah  (Not  pitied),  the 
second  child,  is  a  daughter;  representing  the  effeminate 
period  which  followed  the  overthrow  of  the  first  dynasty, 
when  Israel  was  at  once  abject  and  impious.  Lo-ammi 
{Not  my  people),  the  third  child,  a  son,  represents  the 
vigorous  dynasty  (2  Kings  14. 25)  of  Jeroboam  II. ;  but, 
as  prosperity  did  not  bring  with  it  revived  piety,  they 
were  still  not  God's  people.  10.  Literally  fulfilled  in  part 
at  the  return  from  Babylon,  in  which  many  Israelites 
joined  with  Judah.  Spiritually,  the  believing  seed  of  Ja- 
cob or  Israel,  Gentiles  as  well  as  Jews,  numerous  "as  the 
sand"  (Genesis  32. 12) ;  the  Gentiles,  once  not  God's  people, 
becoming  His  "sons"  (John  1.12;  Romans  9.25,  26;  1  Peter 
2. 10;  1  John  3. 1).  To  be  fulfilled  in  its  literal /w?ne«s  here- 
after in  Israel's  restoration  (Romans  11.26).  the  living 
God— opposed  to  their  dead  idols.  11.  Judah  .  .  .  Israel 
.  .  .  together— (Isaiah  11.12,  13;  Jeremiah  3.18;  Ezekiel 
34.23;  37.10-24.)  one  head— Zerubbabel  typically;  Christ 
antitypically,  under  whom  alone  Israel  and  Judah  are 
joined,  the  "Head"  of  the  Church  (Ephesians  1.22;  5.23), 
and  of  the  hereafter  united  kingdom  of  Judah  and  Israel 
(Jeremiah  34. 5,  6 ;  Ezekiel  34. 23).  Though  "  appointed"  by 
the  Fatlier  (Psalm  2.  6),  Christ  is  in  another  sense  "ap- 
pointed" as  their  Head  by  His  people,  when  they  accept 
and  embrace  Him  as  such,  out  of  the  land— of  the  Gen- 
tiles among  whom  they  sojourn,  the  day  of  Jezreel — 
"the  day  of  one"  is  the  time  of  God's  special  visitation  of 
him,  either  in  wrath  or  in  mercy.  Here  "Jezreel"  is  in  a 
different  sense  from  that  in  v.  4,  "  God  will  sow,"  not 
"God  will  scatter;"  they  shall  be  the  seed  of  God,  planted 
by  God  again  in  their  own  land  (Jeremiah  24.6;  31.28;  32. 
41;  Amos  9. 15). 

CHAPTER  II. 

Ver.  1-23.  Application  of  the  symbols  in  chap.  r. 
Israel's  spiritual  fornication,  and  her  threatened  punish- 
ment: yet  a  promise  of  God's  restored  favour,  when  chas- 
tisements have  produced  their  designed  effect.  1.  Say 
.  .  .  unto  .  .  .  brethren,  Ainml,  &C.-4.  e..  When  the  pre- 
diction (ch.  1. 11)  shall  be  accomplished,  then  ye  will  call 
one  another,  as  brothers  and  sisters  in  the  family  of  God, 
Ammi  and  Ruhamah.  a.  Plead— Expostulate,  mother 
— i.  e.,  the  nation  collectively.  The  address  is  to  "her  chil- 
dren," i.  e.,  to  the  individual  citizens  of  the  state  (cf.  Isaiah 
60. 1).  for  she  is  not  my  wife— she  has  deprived  herself 
of  her  high  priv-icge  by  spiritual  adultery,    out  of  her 


God's  Judgments  against  the  People. 


HOSEA  11. 


His  Promises  of  Reconciliation  with  them 


«lglit— rather,  "  from  her  face."  Her  very  countenance 
unblushingly  betrayed  her  lust,  as  did  also  her  exposed 
"  breasts."  3.  set  Her  as  in  tHe  day  .  .  .  boru — (Ezekiel 
IC.-l;  25.25,  26,  28,  29.)  The  day  of  her  political  "birth"  was 
when  God  delivered  her  from  the  bondage  of  Egypt,  and 
set  up  tlie  tlieocracy.  malte  Uer  as  a  'wilderness — (Jere- 
miali  0.8;  Zeplianifvli  2.13.)  Translate,  "make  her  as  the 
wilderness,"  viz.,  that  in  which  she  passed  forty  years  on 
her  way  to  lier  goodly  possession  of  Canaan.  Witli  this 
agrees  tlie  mention  of  "  thirst"  (cf.  Jeremiah  2. 6).  4.  her 
clilldrcn — not  even  her  individual  members  shall  escape 
the  doom  of  tlie  nation  collectively,  for  they  are  individu- 
ally guilty.  5.  I  will  go  alter— the  Hebrew  expresses  a 
tellled  determination,  lovers— the  idols  which  Israel  fan- 
cied to  be  the  givers  of  all  their  goods,  whereas  God  gave 
all  these  goods  (v.  8-13  ;  cf.  Jeremiaii  44. 17-19).  bread  and 
.  .  .  -water- the  necessaries  of  life  in  food,  -wool  .  .  .  flax 
— clothing,  oil  .  .  .  drinK— perfumed  unguents  and  pal- 
atable drinks ;  the  luxuries  of  Hebrew  life.  6,  T.  tUorna 
.  .  .  wall — (Job  19. 8;  Lamentations3. 7, 9.)  The  hindrances 
which  the  captivity  interposed  between  Israel  and  her 
idols.  As  she  attributes  all  her  temporal  blessings  to 
Idols,  I  will  reduce  her  to  straits  in  which,  when  she  in 
vain  has  sought  help  from  false  gods,  she  will  at  last  seek 
me  as  her  only  God  and  Husband,  as  at  the  first  (Isaiah 
54.5;  Jeremiah  3.14;  Ezekiel  16,8).  tlicn— before  Israel's 
apostasy,  under  Jeroboam.  The  way  of  duty  is  hedged 
about  with  thorns;  it  is  the  way  of  sin  that  is  hedged  up 
with  thorns.  Crosses  in  an  evil  course  are  God's  hedges 
to  turn  us  from  it.  Restraining  grace  and  restraining 
providences  (even  sicknesees  and  trials)  are  great  bless- 
ings Avhen  they  stop  us  in  a  course  of  sin.  Cf.  Luke  15. ' 
14-18,  "  I  will  arise,  and  go  to  my  fatlier,"  so  here,  "  I  will 
go,  and  return,"  &c.;  crosses  in  both  cases  being  sancti- 
fied to  produce  this  effect.  8.  slxe  did  not  luiow  tliat  I — 
not  the  idols,  as  she  thought:  the  "lovers"  alluded  to  in 
V.  5.  whlcli  tliey  prepared  for  Baal — i,  e.,  of  which  they 
made  images  of  Baal,  or  at  least  the  plate-covering  of  them 
(cli.  8.  4),  Baal  was  the  Phcenician  sun-god :  answering  to 
tlie  female  Astarte,  the  moon-goddess.  The  name  of  the 
Idol  is  found  in  the  Pho3niciau  Hannibal,  Hasdrubal,  Is- 
rael borrowed  it  from  the  Tyrians.  9.  my  corn  .  .  .  my 
•wool  .  .  .  my  flax— in  contrast  to"  wiy  bread  .  .  .  myvfooX 
.  .  .  m}j  flax,"  <fec.  {v.  5).  Cf.  also  v.  21-23,  on  God  as  the  great 
First  Cause  giving  the.se  througli  secondary  instruments  in 
nature.  "  Return,  and  take  away,"  is  equivalent  to,  "  I  will 
take  back  again,"  viz.,  by  sending  storms,  locusts,  Assy- 
rian enemies,  &c.  "Therefore,"  i.  e.,  because  she  did  not 
acknowledge  me  as  the  Giver,  in  the  time  thereof— in 
the  harvest-time.  10.  lewdness  —  rather,  "tlie  shame 
of  her  nakedness:"  laying  aside  the  figure,  "  I  will  ex- 
pose her  in  her  stale,  bereft  of  every  necessary,  before 
her  lovers,"'  i.e.,  the  idols  (personified,  as  if  tliey  could 
Bee),  who,  nevertheless,  can  give  her  no  help.  "  Discover" 
is  appropriate  to  stripping  ofi'  the  self-flatteries  of  her 
hypocrisy.  11.  lier  feast-days — of  Jeroboam's  appoint- 
ment, distinct  from  tlie  Mosaic  (1  Kings  12. 32).  However, 
most  of  the  Mosaic  feasts,  "  new  moons"  and  "  sabbatlis" 
to  Jehovah  remained,  but  to  degenerate  Israel  worship 
was  a  weariness;  they  cared  only  for  the  carnal  indul- 
gence on  tliem  (Amos  8.  5).  13.  my  rewards— my  hire  as 
a  harlot  (Isaiah  23.  17,  18).  lovers  — idols,  destroy  .  .  . 
vines  .  .  .  maUe  .  .  .  forest- (Isaiah  5,  6 ;  7.  23,  24.)  Ful- 
filled in  the  overthrow  of  Israel  by  Assyria  (ch.  9.  4,  5). 
13.  days  of  Baalim— the  days  consecrated  to  the  Baals, 
or  various  images  of  Baal  in  difl'erent  cities,  whence  tlie 
nanus  Baal-gad,  Baal-hcrmon,  &c.  dcclced  Iicrsclf  w\U\ 
rttrrins8—ratlier,7io«e-riH(;.j  (Isaiah  3.  21;  Margin,  Ezelciel 
16.  12;,  with  which  harlots  decked  themselves  to  attract 
admirers :  answering  to  the  ornaments  in  which  the  Is- 
raelites decked  themselves  on  the  idols'  feasts,  forgat 
me  —  worse  than  the  nations  which  had  never  known 
God.  Israel  wilfully  apostatized  from  Jehovah,  whom  she 
had  known.  14.  Therefore— rather,  A'ta-ert/ieics*.  [Hen- 
PKiisoN.]  English  Version  gives  a  more  lovely  Idea  of  God. 
That  which  would  provoke  all  others  to  unappea.sablo 
wracn,  Israel's  perversity  and  consequent  punishment,  is 
made  a  reason  why  God  should  at  last  have  mercy  on  her. 


As  the  "  therefore"  {v.  9)  expresses  Israel's  punishment  »■>» 
the  consequence  of  Israel's  guilt,  so  "therefore"  here,  as 
In  V.  6,  expresses,  that  when  that  punishment  has  elTected 
Its  designed  end,  the  hedging  up  her  way  with  thorns,  so 
that  she  returns  to  God,  her  first  love,  the  consequence  in 
God's  wondrous  grace  is.  He  "speaks  comfortably"  (lit., 
speaks  to  her  heart ;  cf.  Judges  19.  3;  Ruth  2. 13).  bo  obsti- 
nate she  is,  that  God  has  to  "allure  her,"  i.  e.,  so  to  temper 
judgment  with  unlooked-for  grace  as  to  twin  her  to  His 
ways.  For  this  purpose  it  was  necessary  to  "bring  her 
into  the  wilderness"  (i.e.,  into  temporal  want  and  trials) 
first,  to  make  her  sin  hateful  to  her  by  its  bitter  fruits, 
and  God's  subsequent  grace  the  more  precious  to  her  by 
the  contrast  of  the  "wilderness."  Jerome  makes  the 
"  bringing  into  the  wilderness"  to  be  rather  a  deliverance 
from  her  enemies,  just  as  ancient  Israel  was  brought  Into 
the  wilderness  from  the  bondage  of  Egypt;  to  this  the 
phrase  here  alludes  (cf.  v.  15).  The  wilderness  sojourn, 
however,  is  not  literal,  but  moral :  whilst  still  in  the  land 
of  their  enemies  locally,  by  the  discipline  of  the  trial  ren- 
dering the  word  of  God  sweet  to  them,  they  are  to  be 
brought  morally  into  the  wilderness  state,  i.  e.,  into  a  stato 
of  preparedness  for  returning  to  their  temporal  and  spir- 
itual privileges  in  their  own  land;  just  as  the  literal  wil- 
derness prepared  their  fathers  for  Canaan:  thus  the 
bringing  of  them  into  the  wilderness  state  is  virtually  a  de- 
livei-ance  from  their  enemies.  15.  from  thence— return- 
ing from  the  wilderness.  God  gives  Israel  a  fresh  grant 
of  Canaan,  which  she  had  forfeited;  so  of  her  vineyards, 
&c.  (v.  9, 12).  Aclior— i.  e..  Trouble.  As  formerly  Israel,  after 
their  tedious  journey  through  the  wilderness,  met  with 
the  trouble  resulting  from  Achan's  crime  in  this  valley,  on 
the  very  threshold  of  Canaan,  and  yet  that  trouble  was 
presently  turned  into  joy  at  the  great  victory  at  Ai,  which 
threw  all  Canaan  into  their  hands  (Joshua  7.,  8.) ;  so  the 
very  trouble  of  Israel's  wilderness  state  will  be  the  "door 
of  hope"  opening  to  better  days.  The  valley  of  Achor, 
near  Jericho,  was  specially  fruitful  (Isaiah  65.  10);  so 
"trouble"  and  "hope"  are  rightly  blended  in  connection 
with  it.  sing  .  .  .  as  .  .  .  when  she  came  .  .  .  out  of .  . . 
Egypt— it  shall  be  a  second  exodus  .song,  such  as  Israel 
sung  after  the  deliverance  at  the  Red  Sea  (Exodus  15. ;  cf. 
Isaiah  11. 15, 16);  and  "the  song  of  Moses"  (Revelation  15. 
2,  3)  sung  by  those  who  through  the  Lamb  overcome  the 
beast,  and  so  stand  on  the  sea  of  glass  mingled  witli  fire, 
emblems  of  fiery  trial,  such  as  that  of  Israel  at  the  Red 
Sea.  10.  Islil  .  .  .  no  more  Baali — '^  my  Husband  ,  .  .  no 
niore  my  Lord."  Affection  is  the  prominent  idea  in  "  Hus- 
band ;"  rule,  in  "  Lord."  The  chief  reason  for  the  substi- 
tution of  HvLsband  for  Lord  appears  next  verse,  viz.,  Baali, 
the  Hebrew  for  my  Lord,  had  been  perverted  to  express 
the  images  of  Baal,  whose  nanie  ought  not  to  be  taken  on 
their  lips  (Exodus  23. 13;  Zechariah  13.  2).  17.  Baalim— 
plural,  expressing  the  various  images  of  Baal,  which,  ac- 
cording to  the  places  of  their  erection,  received  various 
names,  Baal-gad,  Baal-ammon,  &c.  18.  for  them  —  for 
their  benefit,  covenant  .  .  .  with  the  beasts  —  not  to 
hurt  them  (Job  5.  23).  They  shall  fulfil  the  original  law 
of  their  creation  by  becoming  subject  to  man,  when  man 
fulfils  the  law  of  his  being  by  being  subject  to  God.  To  be 
realized  fully  in  millennial  times  (Isaiah  11.  6-9).  break 
tl»e  bo-»v  .  .  .  out  of  the  earth— rather,  "  out  of  the  land  ;" 
i.  e.,  I  will  break  and  remove  war  out  of  the  earth  (Psalm 
46.  9);  and  "out  of  the  land"  of  Israel  first  (Isaiah  2.  4; 
Ezekiel  39.  9, 10 ;  Zechariah  9. 9, 10).  lie  down— a  reclining 
posture  is  the  usual  one  with  Orientals  when  not  in  action, 
safely  — (Jeremiah  Zi.  6.)  19,  30.  "Betroth"  is  thrice  re- 
peated, implying  the  intense  love  of  God  to  His  people; 
and  perhaps,  also,  the  three  Persons  of  the  Triune  God,  seve- 
rally engaging  to  make  good  the  betrothal.  The  marriage 
covenant  will  be  as  it  were  renewed  from  the  beginning, 
on  a  difiVrent  footing;  not  for  a  time  only,  as  before, 
through  the  apostasy  of  the  people, but  "forever"  through 
the  grace  of  God  writing  the  law  on  their  hearts  by  the 
Spirit  of  Messiah  (Jeremiah  31.  31-37).  rigliteousness  .  . 
Judgment— in  rectitude  and  truth.  lovlng-Uindness, 
«tc.— hereby  God  assures  Israel,  who  might  doubt  the  pos- 
•Iblllty  of  their  restoration  to  His  favour ;  low,  sunk,  and 

651 


IsratCi  Condition  in  their  Dispersion. 


HOSEA  ni,  IV. 


God^s  Judgments  Denounced  upon  thein. 


unworthy  as  thou  art,  I  will  restore  thee  from  a  regard  to 
my  own  "loving-kindness,"  not  thy  merits.  aO.  falth- 
nilness— to  my  new  covenant  of  grace  with  thee  (1  Thes- 
saloniansS.  24;  Hebrews  10. 23).  21.  in  that  day — of  grace 
to  Israel,  heavens  .  .  .  hear  the  earth — personification. 
However  many  be  the  Intermediate  instruments,  God  is 
the  Great  First  Cause  of  all  nature's  phenomena.  God 
had  threatened  (v.  9)  He  would  take  back  His  corn.  His 
wine,  &c.  Here,  on  the  contrary,  God  promises  to  hearken 
to  the  skies,  as  it  were,  supplicating  Him  to  fill  them  with 
rain  to  pour  on  the  earth;  and  that  the  skies  again  would 
hearken  to  the  earth  begging  for  a  supply  of  the  rain  it 
requii'es ;  and  again,  that  the  eartli  would  hearken  to  the 
corn,  wine,  and  oil,  begging  it  to  bring  them  forth ;  and 
these  again  would  hear  Jezreel,  i.e.,  would  fulfil  Israel's 
prayers  for  a  supply  of  tliem.  Israel  is  now  no  longer 
"Jezreel"  in  the  sense,  God  will  scatter  (ch.  1.  4),  but  in 
the  sense," God  wiW  plant"  (ch.  1. 11).  33. 1  will  so-w  her 
— referring  to  the  meaning  of  Jezreel  {v.  22). 

CHAPTEE    III. 

Ver.  1-5.    Israel's  Condition  in  their  present  Dis- 
persion, SUBSEQUENT  TO  THEIR  RETURN  FROM  BABYLON, 

SYMBOLIZED.  The  prophet  is  to  take  back  his  wife,  though 
unfaithful,  as  foretold,  ch.  1.  2.  He  purchases  her  from 
her  paramour,  stipulating  she  sliould  wait  for  a  long 
period  before  she  should  be  restored  to  her  conjugal 
rights.  So  Israel  is  to  live  for  a  long  period  without  her 
ancient  rites  of  religion,  and  yet  be  free  from  idolatry; 
then  at  last  she  shall  acknowledge  Messiah,  and  know 
Jehovah's  goodness  restored  to  her.  1.  Go  yet— "Go 
again,"  referring  to  ch.  1.  2.  [Henderson.]  a  -woman— 
purposely  indefinite,  for  thy  wife,  to  express  the  separation 
in  which  Hosea  had  lived  from  Gomer  for  her  unfaith- 
fulness, beloved  of  her  friend — used  for  "  her  husband,'" 
on  account  of  the  estrangement  between  them.  She  was 
still  beloved  of  her  husband,  though  an  adulteress;  just 
as  God  still  loved  Israel,  though  idolatrous  (Jeremiah 
3.  20).  Hosea  is  told,  not  as  in  ch.  1.  2,  "  take  a  wife,"  but 
"love"  her,  i.e.,  renew  thy  conjugal  kindness  to  her. 
-who  look  to  other  gods— t.  e.,  have  done  so  heretofore, 
but  henceforth  (from  the  return  from  Babylon)  shall  do 
so  no  more  {v.  4).  flagons  of  -wine— ratlier,  pressed  cakes 
of  dried  grapes;  such  as  were  offered  to  idols  (Jeremiah  7. 
18).  [Maurer.]  a.  I  bought  her— The  price  paid  is  too 
small  to  be  a  probable  dowry  wherewith  to  buy  a  wife 
from  her  parents ;  but  it  is  just  half  the  price  of  a  female 
slave,  in  money,  the  rest  of  the  price  being  made  up  in 
grain  (Exodus  21.  32).  Hosea  pays  this  for  the  redemption 
of  his  wife,  who  has  become  the  slave  of  her  paramour. 
The  price  being  half  grain  was  because  the  latter  was  the 
allowance  of  food  for  the  slave,  and  of  the  coarsest  kind, 
not  wheat,  but  barley.  Israel,  as  committing  sin,  was  the 
slave  of  sin  (John  8.  34;  Romans  6.  16-20 ;  2  Peter  2.  19).  The 
low  price  expresses  Israel's  luorthlessness.  3.  abide  for  me 
— separate  from  intercourse  witli  any  other  man,  and  re- 
maining for  me  who  have  redeemed  thee  (cf.  Deuteronomy 
21.  13).  so  -will  I  also  be  for  thee— 7-emam  for  thee,  not 
taking  any  other  consort.  As  Israel  should  long  remain 
without  serving  other  gods,  yet  separate  from  Jehovah; 
BO  Jehovah  on  His  part,  in  this  long  period  of  estrange- 
ment, would  form  no  marriage  covenant  with  any  other 
people  (cf.  V.  4).  He  would  not  immediately  receive  her  to 
marriage  privileges,  but  would  test  laer  repentance  and 
discipline  her  by  tlie  long  probation;  still  the  marriage 
covenant  would  hold  good,  she  was  to  be  kept  separated 
for  but  a  time,  not  divorced  (Isaiah  50.  I);  in  God's  good 
time  she  shall  be  restored.  4.  The  long  period  here  fore- 
told was  to  be  one  in  which  Israel  should  have  no  civil 
polity,  king,  or  prince,  no  sacrifice  to  Jehovah,  and  yet  no 
idol,  or  false  god,  no  ephod,  nor  teraphim.  Exactly  de- 
scribing their  state  for  the  last  eighteen  centuries,  sepa- 
rate from  idols,  yet  without  any  legal  sacrifice  to  Jeho- 
vah, whom  they  profess  to  worship,  and  without  being 
acknowledged  by  Him  as  His  Church.  So  Kimchi,  a 
Jew,  explains  it.  The  ephod  was  worn  by  the  high  priest 
above  the  tunic  and  robe.  It  consisted  of  two  finely 
652 


wrought  pieces  which  hung  down,  the  one  In  front  over 
tne  breast,  the  other  on  the  back,  to  the  middle  of  the 
thigh ;  joined  on  the  shoulders  by  golden  clasps  set  in 
onyx  stones  with  the  names  of  the  twelve  tribes,  and  fas- 
tened round  the  waist  by  a  girdle  (Exodus  28.  6-12).  The 
common  ephod  worn  by  the  lower  priests,  Levites,  and 
any  person  performing  sacred  rites,  was  of  linen  (2  Sam- 
uel 6, 14;  1  Chronicles  15.27).  In  the  breast  were  the  Urim 
and  Thummim  by  which  God  gave  responses  to  the  He- 
brews. The  latter  was  one  of  the  five  things  whicli  the 
second  temple  wanted,  and  which  the  first  had.  It,  as 
representing  the  divinely-constituted  priesthood,  is  op- 
posed to  the  idolatrous  "teraphim,"  as  "sacrifice"  (to  Je- 
hovah) is  to  "an  (idolatrous)  image."  "Abide"  answers 
to  "  thou  Shalt  abide  for  me"  (v.  3).  Abide  In  solitary  iso- 
lation, as  a  separated  wife.  The  teraphim  were  tutelary 
household  gods,  in  the  shape  of  human  busts,  cut  off  at 
the  waist  (as  the  root  of  the  Hcbreiu  word  implies)  [Mau- 
rer], (Genesis  31. 19,  30-3.5).  They  were  supposed  to  give 
responses  toconsulters  (2  Kings  23. 24 ;  Margin,  Ezekiel  21. 
21 ;  Zechariah  10.  2).  Saul's  daughter,  Michal,  putting  one 
In  a  bed,  as  if  it  were  David,  proves  the  shape  to  have 
been  that  of  a  man.  5.  After-»vard — After  the  long  period 
("  many  daj's,"  v.  4)  has  elapsed,  return — from  their  idols 
to  "their  God,"  from  whom  they  had  wandered.  David 
their  king- Israel  had  forsaken  the  worship  of  Jehovah 
at  the  same  time  that  they  forsook  their  allegiance  to 
David's  line.  Their  repentance  towai-ds  God  is  therefore 
to  be  accompanied  by  their  return  to  the  latter.  So  Judah 
and  Isi-ael  shall  be  one,  and  under  "one  head,"  as  is  also 
foretold,  ch.  1. 11.  That  representative  and  antitype  of 
David  is  Messiah.  "  David"  means  The  Beloved.  Cf.  as 
to  Messiah,  Matthew  3.17;  Ephesians  1.6.  Messiah  ia 
called  David  (Isaiah  55.  3,  4 ;  Jeremiah  30.  9;  Ezekiel  34.  23, 
24;  37.24,  25).  fear  the  Iiord  and  his  goodness  —  i.e. 
tremblingly  fiee  to  the  Lord,  to  escape  from  the  wrath  to 
come;  and  "  to  His  goodness,"  as  manifested  in  Messiah, 
which  attracts  them  to  Him  (Jeremiah  31. 12).  The  "  fear" 
is  not  that  which  "  hath  torment"  (1  John  4. 18),  but  rever- 
ence inspired  by  His  goodness  realized  in  the  soul  (Psalm 
130.  4).    the  latter  days— those  of  Messiah.  [Kimchl] 

CHAPTEE    IV. 

Ver.  1-19.  Henceforth  the  Prophet  Speaks  Plainly 
AND  without  Symbol,  in  Terse,  Sententious  Propo- 
sitions. In  this  chapter  he  reproves  tlie  people  and 
priests  for  their  sins  in  the  interregnum  wliich  followed 
Jeroboam's  death;  hence  there  is  no  mention  of  tlie  king 
or  his  family;  and  in  v.  2  bloodshed  and  other  evils  usual 
in  a  civil  war  are  specified.  1.  Israel— the  ten  tribes, 
controversy— judicial  ground  of  complaint  (Isaiah  1.  18; 
Jeremiah  25.  31;  Micah  6.  2).  no  .  .  .  Uno-vvledge  of  God 
—exhibited  in  practice  (Jeremiah  22.  16).  iJ.  tliey  brcnlc 
out— bursting  tlirougli  every  restraint,  blood  toncSieth 
blood— ZiZ.,  bloods.  One  act  of  bloodshed  folloAvs  anotlier 
without  any  interval  between  (see  2  Kings  15.  S-16,  2i5 ; 
Micah  7.2).  3.  land  .  .  .  languish— (Isaiah  19.  8;  2-1.4; 
Joel  1.  10, 12.)  sea— including  all  bodies  of  water,  as  pools 
and  even  rivers  (JS^ote,  Isaiah  19.  5),  A  general  drought, 
the  greatest  calamity  in  tlie  East,  is  threatened.  4.  let 
no  man  .  .  .  reprove— Great  as  is  the  sin  of  Israel,  it  is 
hopeless  to  reprove  them ;  for  their  presumptuous  guilt 
is  as  gre.at  as  that  of  one  who  refuses  to  obey  tlie  priest 
when  giving  judgment  in  the  name  of  Jehovah,  and  who 
therefore  is  to  be  put  to  death  (Deuteronomy  17. 12).  Tliey 
rush  on  their  own  destruction  as  wilfully  as  such  a  one. 
thy  people— the  ten  tribes  of  Israel;  distinct  from  Jndah 
(v.  1).  5.  fall  in  the  day— in  broad  daylight,  a  time  wlien 
an  attack  would  not  be  expected  (.Notes,  Jeremiali  G.  4,  5; 
15.  8).  in  .  .  .  night- no  time,  night  or  day,  shall  be  free 
from  the  slaughter  of  individuals  of  tlie  people,  as  well  as 
of  the  false  prophets,  thy  mother— the  Israelitish  state, 
of  which  the  citizens  are  the  children  (ch.  2. 2).  6.  lacU  of 
knowledge-"  of  God"  {v.  1),  i.  e.,  lack  of  piety.  Their  ig- 
norance was  wilful,  as  the  epithet,  "my  people,"  im- 
plies; they  ought  to  have  known,  having  the  opportu- 
nity, as  the  people  of  God.    thou— O  priest,  so  callei. 


OocHs  Judgments  agaiiist  Israel. 


HOSEA  V. 


An  Exhortation  to  Judah  to  HepenU 


Not  regularly  constituted,  but  still  bearing  the  name, 
whilst  confounding  the  worship  of  Jehovalx  and  of  the 
calves  in  Beth-el  (1  Kings  12. 29,  31).  1  will . . .  forget  tliy 
children— not  only  those  who  then  were  alive  should  be 
deprived  of  the  priesthood,  but  their  children  who,  in 
the  ordinary  course,  would  have  succeeded  them,  should 
be  set  aside.  7.  As  tliey  ivere  Increased — in  numbers 
and  power.  Cf.  v.  6,  "thy  children,"  to  which  their  "in- 
crease" in  numbers  refers,  so  tliey  sinned— (Cf.  ch.  10. 1 
and  13.  6.)  'wUl  I  cluange  their  glory  Into  shame — i,  e.,  I 
will  strip  them  of  all  they  now  glory  in  (their  numbers 
and  power),  and  give  them  shame  instead.  A  just  retribu- 
tion: as  they  changed  their  glory  into  shame,  by  idolatry 
(Psalm  106.  20;  Jeremiah  2. 11;  Romans  1.  23;  Philippians 
3. 19).  8.  cat  .  .  .  sin  of  n»y  people — i.  e.,  the  sin  offerings 
(Leviticus  6.  26;  10.17).  Tlie  priests  greedily  devoured 
them,  set  their  heart  on  their  iniquity  —  lit.,  lift  up 
the  animal  soul  to,  i.  e.,  lust  after,  or  strongly  desire.  Cf. 
Margin,  Deuteronomy  24.  15 ;  Psalm  24.  i ;  Jeremiah  22. 
27.  The  priests  set  tJieir  own  hearts  on  the  iniquity  of 
the  people,  instead  of  trying  to  suppress  it.  For  the 
more  the  people  sinned  the  more  sacrificial  victims  in 
atonement  for  sin  the  priests  gained.  9.  like  people, 
llUe  priests — they  are  one  in  guilt,  therefore  they  shall 
be  one  in  punishment  (Isaiah  2i.  2).  re-*vard  them 
their  doings — in  homely  phrase,  "pay  them  back  in 
their  own  coin"  (Proverbs  1.  31).  10.  eat,  and  not  have 
enotigh— just  retribution  on  those  who  "  eat  up  (greedily) 
the  sin  of  my  people"  (v.  8;  Micali  6.14;  Haggai  1.  G). 
fvhoredom,  and  .  .  .  not  increase — lit.,  break  forth  :  used 
of  giving  birth  to  children  (Genesis  28. 14,  Margin;  cf.  Gen- 
esis 38.  29).  Not  only  their  wives,  but  their  concubines, 
ehall  be  barren;  To  be  childless  was  considered  a  great 
calamity  among  the  Jews.  11.  A  moral  truth  applicable 
to  all  times.  The  special  reference  here  is  to  the  licen- 
tious orgies  connected  with  the  Syrian  worship,  which 
lured  Israel  away  from  the  pure  worship  of  God  (Isaiah 
28. 1, 7 ;  Amos  4.  1).  take  away  the  heart— i.  e.,  the  under- 
standing; make  men  blind  to  their  own  true  good  (Ec- 
Clesiastes  7. 7).  13.  Instances  of  their  understanding 
("heart")  being  "taken  away."  stocks- wooden  idols 
(Jeremiah  2.  27;  Habakkuk  2.  19).  staff— alluding  to  di- 
vination by  rods  {Notes,  Ezekiel  21.  21,  22).  The  diviner, 
says  RosENMULLEK,  threw  a  rod  from  him,  which  was 
stripped  of  its  bark  on  one  side,  not  on  the  other :  if  the 
bare  side  turned  uppermost,  it  was  a  good  omen;  if  the 
side  with  the  bark,  it  was  a  bad  omen.  The  Arabs  used 
two  rods,  the  one  marked  God  bids,  the  other,  God  forbids; 
whichever  came  out  first,  in  drawing  them  out  of  a  case, 
gave  the  omen  for,  or  against,  an  undertaking,  declareth 
— t.  e.,  is  consulted  to  inform  them  of  future  events,  spirit 
of  -whoredoms— a  general  disposition  on  the  part  of  all 
taiuards  idolatry  (ch.  5.  4).  erx-- go  astray  from  the  true 
God.  from  under  their  God— they  have  gone  away  from 
God  under  whom  they  were,  as  a  wife  is  under  the  do- 
minion of  her  husband.  13.  upon  .  .  .  mountains— high 
places  were  selected  by  idolaters  on  which  to  sacrifice, 
because  of  their  greater  nearness  to  the  heavenly  hosts 
which  they  worshipped  (Deuteronomy  12.  2).  clins— 
rather,  "terebinths."  [Maurek.]  shadow  ...  good  — 
screening  the  lascivious  worshippers  from  the  heat  of 
the  sun.  daughters  .  .  .  commit  whoredom  . .  .  spouses 
.  .  .  adultery— in  the  polluted  worship  of  Astarte,  the 
PhCBnlclan  goddess  of  love.  14.  I  will  not  punish  ,  .  . 
daughters  — I  will  visit  With  the  heaviest  punish- 
ments "not"  the  unchaste  "daughters  and  spouses,"  but 
the  fathers  and  husbands;  for  It  is  these  who  "them- 
selves" have  set  the  bad  example,  so  that  as  compared 
with  the  punishment  of  the  latter,  that  of  the  former 
shall  seem  as  nothing.  [Munstek.]  separated  with 
whores— withdrawn  from  the  assembly  of  worshippers 
to  some  receptacle  of  Impurity  for  carnal  connection  with 
whores,  sacriflce  with  harlots— they  commit  lewdness 
With  women  who  devote  their  persons  to  be  violated  In  hon- 
our of  Astarte.  (So  the  Hebrew  for  "harlots  "  means,  as 
distinguished  from  "whores.")  Cf.  Numbers  25.  1-3;  and 
the  prohibition,  Deuteronomy  23. 18.  not  understand— 
(Isaiah  44. 18;  45.  20.)    shall  fall- shall  be  cast  down.    15. 


Though  Israel's  ten  tribes  indulge  in  spiritual  harlotry, 
at  least  thou,  Judah,  who  hast  the  legal  priesthood,  and 
the  temple  rites,  and  Jerusalem,  do  not  follow  her  bad 
example.  Gilgal— situated  between  Jordan  and  Jericho 
on  the  confines  of  Samaria;  once  a  holy  place  to  Jehovah 
(Joshua  5.10-15;  1  Samuel  10.8;  15.21);  afterwards  dese- 
crated by  idol- worship  (ch.  9. 15;  12.11;  Amos  4.  4;  5.5;  cf. 
Judges  3. 19,  Margiix).  Beth-aven— i.  e.,  the  house  of  vanity 
or  idols:  a  name  substituted  in  contempt  for  13etli-el,  </ie 
?iouse  of  God;  once  sacred  to  Jehovah  (Genesis  28. 17, 19; 
35.  7),  but  made  by  Jeroboam  the  seat  of  the  worship  of 
the  calves  (1  Kings  12.  28-33;  13. 1;  Jeremiah  48. 13;  Amos 
3. 14;  7. 13).  "  Go  up  "  refers  to  the  fact  that  Beth-el  was 
on  a  hill  (Joshua  16. 1).  nor  svi^ear.  The  Lord  liveth— 
This  formula  of  oath  was  appointed  by  God  Himself  (Deu- 
teronomy 6. 13;  10.  20 ;  Jeremiah  4.  2);  it  is  therefore  here 
forbidden  not  absolutely,  but  in  conjunction  with  idolatry 
and  falsehood  (Isaiah  48.1;  Ezekiel  20. 39 ;  Zephaniali  1.  5). 
16.  hacUslitllitg— translate,  "Isra.el  is  refractory,  as  a  re- 
fractory heifer,"  viz.,  one  that  throws  the  yoke  oflT  her 
neck.  Israel  had  represented  God  under  the  form  of 
"  calves  "  (1  Kings  12.  28);  but  it  is  she  herself  who  is  one. 
lamb  in  a  large  place— not  in  a  good  sense,  as  Isaiah  30. 
23.  Here  there  is  irony :  lambs  like  a  large  pasture ;  but 
it  is  not  so  safe  for  them  as  a  small  one,  duly  fenced  from 
wild  beasts.  God  will  "  feed"  them,  but  it  shall  be  with 
the  "  rod  "  (Micah  7. 14).  It  shall  be  no  longer  in  the  nar- 
row territory  of  Israel,  but  "in  a  large  place,"  viz.,  they 
shall  be  scattered  in  exile  over  the  wide  realm  of  Assyria, 
a  prey  to  their  foes,  as  lambs,  which  are  timid,  gregarious, 
and  not  solitary,  are  a  prey  when  scattered  asunder  to 
wild  beasts.  17.  Ephraim — the  ten  tribes.  Judah  was 
at  this  time  not  so  given  to  idolatry  as  afterwards. 
joined  to  idols— closely  and  voluntarily;  identifying 
themselves  with  them  as  a  whoremonger  becomes  one 
flesh  with  the  harlot  (Numbers  25.  3;  1  Corinthians  6. 16, 
17).  idols — the  Hebrew  means  also  sorrows,  paiiis,  imply- 
ing the  pain  which  idolatry  brings  on  its  votaries,  let 
him  alone — leave  him  to  himself.  Let  him  reap  the  fruits 
of  his  own  perverse  choice:  his  case  is  desperate:  have 
you  nothing  to  say  to  him  (cf.  Jeremiah  7. 16).  Here  v.  15 
shows  the  address  is  to  Judah,  to  avoid  the  contagion  of 
Israel's  bad  example.  He  is  bent  on  his  own  ruin ;  leave 
him  to  his  fate,  lest,  instead  of  saving  him,  thou  fall  thy- 
self (Isaiah  48.  20;  Jeremiah  50.  8;  51.  6,  45;  2  Corinthians 
6. 17).  18.  Tlielr  drink  is  sour— metaphor  for  utter  degen- 
eraey  of  principle  (Isaiah  1.  22).  Or,  unbridled  licentious- 
ness; not  mere  ordinary  sin,  but  ias  abandoned  as  drunk- 
ards who  vomit  and  smell  sour  with  wine  potations. 
[Calvin.]  Mauher  not  so  well  translates,  "  When  their 
drinking  is  over,  they  commit  whoredoms,"  viz.,  in  honour 
of  Astarte  (v.  13, 14).  her  rulers— Israel's ;  lit.,  shields  (cf. 
Psalm  47.  9).  ■%vith  sliame  .  .  .  love.  Give  y* — (Proverbs 
30.  15.)  No  remedy  could  be  eflTectual  against  their  cor- 
ruptions, since  the  very  rulers  sold  justice  for  gifts.  [Cal- 
vin.] Maurer  translates,  "The  rulers  are  marvellously 
enamoured  of  shame."  English  VersUm.  is  better.  19. 
Israel  shall  be  swept  away  from  her  land  (v.  16)  suddenly 
and  violently  as  If  by  "  the  wings  of  the  wind  "  (Psalm  18. 
10;  104.  3;  Jeremiah  4. 11, 12).  ashamed  .  .  .  of  their  sac* 
rificcs — disappointed  to  their  shame  in  their  hope  of  belp 
through  their  sacrifices  to  idols. 

CHAPTEE    V. 

Ver.  1-5.  God's  Judgments  on  the  Priests,  People, 
AND  Princes  of  Israel  for  their  Sins.  Judah  too 
being  guilty  shall  be  punished;  nor  shall  Assyria,  whose 
aid  they  both  sought,  save  them ;  Judgments  shall  at  last 
lead  them  to  repentance.  1.  the  king— probably  Pekah ; 
the  contemporary  of  Ahaz,  king  of  Judah,  under  whom 
first  Idolatry  was  carried  so  far  in  Judah  as  to  call  for  the 
judgmentoftheJolntSyrian  and  Israelite  invasion,  as  also 
that  of  Assyria.  Judgment  is  tow^arda  you— t.  c,  threatens 
you  from  God.  ye  have  been  a  snare  on  Mixpah  .  .  .  net 
. . .  npon  Tabor— As  hunters  spread  their  net  and  snares 
on  the  hills  Mizpah  and  Tabor,  so  ye  have  snared  the  peo- 
ple into  Idolatry,  and  made  them  your  prey  by  injustice. 

653 


OocPs  Judgments  on  the  Priestt, 


HOSEA  V. 


the  People,  and  the  Princes  of  IsraeL 


As  Mizpah  and  Tabor  mean  a  watch-tower,  and  a  lofty  place, 
a  fit  scene  for  hunters,  playing  on  the  words,  the  prophet 
implies,  in  the  lofty  place  in  which  I  have  set  you,  whereas 
ye  ought  to  have  been  the  watchers  of  the  people,  guarding 
them  from  evil,  ye  have  been  as  hunters  entrapping  thera. 
Into  it.  [Jerome.]  These  two  places  are  specified,  Mizpah 
in  the  east  and  Tabor  in  the  west,  to  include  the  Tiifi'/tptocea 
throughout  the  whole  kingdom,  in  which  Israel's  rulers 
set  up  idolatrous  altars.  58.  revolterg— apostates,  pro- 
found—deepi^z-rooted  [Calvin]  and  sunk  to  the  lowest 
deptlis,.ezceMtve  in  their  idolatry  (ch.  9.9;  Isaiah  31.6). 
[Henderson.]  From  the  antithesis  (v.  3),  "not  hid  from 
me,"  I  prefer  explaining,  profoundly  cunning  in  their 
idolatry.  Jeroboam  thought  it  a  profound  piece  of 
policy  to  set  up  golden  calves  to  represent  God  in  Dan 
and  Beth-el,  in  order  to  prevent  Israel's  heart  from  turn- 
ing again  to  David's  line  by  going  up  to  Jerusalem  to  wor- 
ship. So  Israel's  subsequent  idolatry  was  grounded  by 
tiieir  leaders  on  various  pleas  of  state  expediency  (cf. 
Isaiah  29. 15).  to  .  .  ,  slangliter— he  does  not  say  "to  sac- 
rifice,''^ for  their  so-called  sacrifices  were  butcheries  rather 
than  sacrifices;  there  was  nothing  sacred  about  them, 
being  to  idols  instead  of  to  the  holy  God.  tliowsli— 
Maurer  translates,  '^and  [in  spite  of  their  hope  of  safety 
through  their  slaughter  of  victims  to  idols]  I  will  be  a 
chastisement  to  them  all."  English  Version  is  good  sense : 
Tliey  have  deeply  revolted,  notwithstanding  all  my  pro- 
phetical warnings.  3.  Ephralm— the  tribe  so  called,  as 
distinguished  from  "Israel"  here,  the  other  nine  tribes. 
It  was  always  foremost  of  the  tribes  of  the  northern  king- 
dom. For  400  years  in  early  history,  it,  with  Manasseh 
and  Benjamin,  its  two  dependent  tribes,  held  the  pre-emi- 
nence in  the  whole  nation.  Ephralm  is  here  addressed  as 
foremost  in  idolatry.  I  kno-w  .  .  .  not  Uicl  from  me — 
notwithstanding  their  supposed  profound  cunning  (v.  2; 
Revelation  2.  2,  9, 13, 19).  iio^v—"  though  I  have  been  a 
rebuker  of  all  them"  (u.  2)  who  commit  such  spiritual 
whoredoms,  thou  art  now  continuing  in  them.  ■*.  They — 
turning  from  a  direct  address  to  Ephralm,  he  uses  the 
third  person  p^wraZ  to  characterize  the  people  in  general. 
The  Hebrew  is  against  the  Margin,  "their  doings  will  not 
Buffer  them,"  the  omission  of  "  them"  in  tlie  Hebreru  after 
the  verb  being  unusual.  The  sense  is,  they  are  incurable, 
for  they  will  not  permit  (as  the  Hebrew  lit.  means)  their 
doings  to  be  framed  so  as  to  turn  unto  God.  Implying 
that  they  resist  the  spirit  of  God,  not  suffering  Him  to 
renew  them;  and  give  themselves  up  to  "the  spirit  of 
whoredoms"  (in  antithesis  to  "the  Spirit  of  God"  implied 
in  "suflfer"  or  "permit")  (ch.  4. 12;  Isaiah  63. 10;  Ezekiel 
16.  43;  Acts  7.  51).  5.  the  pride  of  Israel — wherewith 
they  reject  the  warnings  of  God's  prophets  {v.  2),  and  prefer 
their  idols  to  God  (ch.  7. 10 ;  Jeremiah  13. 17).  testify  to 
hU  face — openly  to  his  face  he  shall  be  convicted  of  the 
pride  which  is  so  palpable  in  him.  Or,  "in  his  face,"  as 
Jsaiah  3.  9.  Jwdah  .  .  .  shall  fall  with  them— This 
prophecy  is  later  than  ch.  4. 15,  when  Judah  had  not  gone 
BO  far  in  idolatry ;  now  her  imitation  of  Israel's  bad  ex- 
ample provokes  the  threat  of  her  being  doomed  to  share 
in  Israel's  punishment.  6.  with  . . .  floclts— to  propitiate 
Jehovah  (Isaiah  1. 11-15).  seelc  .  .  .  not  find— because  it 
is  slavish  fear  leads  them  to  seek  Him;  and  because  it 
then  shall  be  too  late  (Proverbs  1.  28 ;  John  7.  34).  7. 
trcacheroiuly— as  to  the  marriage  covenant  (Jeremiah  3. 
20).  strange  children— alluding  to  "children  of  whore- 
doms" (ch.  1.  2;  2.4).  "Strange"  or  foreign  implies,  that 
their  idolatry  was  imported  from  abroad.  [Henderson.] 
Or  rather,  "regarded  by  God  as  strangers,  not  His,"  as 
being  reared  in  idolatry.  The  case  is  desperate,  when  not 
only  the  existing,  but  also  the  rising  generation  is  reared 
in  apostasy,  a  month— a  very  brief  space  of  time  shall 
elapse,  and  then  punishment  siiall  overtake  them  (Zecha- 
riah  11. 8).  The  allusion  seems  to  be  to  money  loans,  which 
were  by  the  month,  not  as  with  us  by  the  year.  Yon  can- 
not put  it  off;  the  time  of  your  destruction  is  immediately 
and  suddenly  coming  on  you ;  just  as  the  debtor  must 
meet  the  creditor's  demand  at  the  expiration  of  the 
month.  The  prediction  is  of  the  invasion  of  Tlglath- 
pileser,  who  carried  away  Reuben,  Gad,  Naphtall,  and  the 
654 


half  tribe  of  Manasseh.  portions— i.e.,  possessions.  Their 
resources  and  garrisons  will  not  avail  to  save  thera.  Hen- 
derson explaius  from  Isaiah  57. 6, "  portions"  as  their  idols; 
the  context  favours  this,  "  the  Lord"  the  true  "  portion  of 
His  people"  (Deuteronomy  32.  9),  being  in  antitliesis  to 
"their  portions,"  the  idols.  8.  The  arrival  of  the  enemy 
Is  announced  in  the  form  of  an  injunction  to  blow  an  alarm. 
cornet  .  .  .  trumpet— the  "cornet"  was  made  of  the 
curved  horn  of  animals,  and  was  used  by  slaepherds.  The 
trumpet  was  of  brass  or  silver,  straight,  and  used  in  wars 
and  on  solemn  occasions.  The  Hebrew  is  hatzotzeiKih,  the 
sound  imitating  the  trumpet  note  (cla.  8. 1 ;  Numbers  10.  2; 
Jeremiali  4.5;  Joel  2.  1).  Gibeah  .  .  .  Ramah— both  in 
Benjamin  (Isaiah  10.  29).  Beth-aven— in  Benjamin;  not 
as  in  ch.  4.  15,  Beth-el,  but  a  town  east  of  it  (Joshua  7.  2). 
"Cry  aloud,"  viz.,  to  raise  the  alarm.  "Benjamin"  is  put 
for  the  whole  soutliern  kingdom  of  Judah  (cf.  v.  5),  being 
the  first  part  of  itwliicli  would  meet  the  foe  advancing 
from  the  north.  "After  thee,  O  Benjamin,"  implies  the 
position  of  Beth-aven,  behind  Benjamin,  at  the  borders  of 
Ephralm.  When  the  foe  is  at  Beth-aven,  lie  is  at  Benja- 
min's rear,  close  upon  thee,  O  Benjamin  (Judges  5. 14).  9, 
10.  Israel  is  referi-ed  to  in  v.  9,  Judali  in  v.  10.  the  day  of 
rebuke — The  day  when  I  shall  chastise  him.  among  the 
tribes  of  Israel  have  I  made  known — proving  that  the 
scene  of  Hosea's  labours  was  among  the  ten  tribes,  that 
-which  shall  surely  be — viz.,  tlie  coming  judgment  here 
foretold.  It  is  no  longer  a  conditional  decree,  leaving  a 
hope  of  pardon  on  repentance;  it  is  absolute,  for  Ephralm 
is  hopelessly  impenitent,  remove  the  bound— (Deuter- 
onomy 19.  14 ;  27. 17 ;  Job  24.  2 ;  Proverbs  22.  28 ;  23.  10.)  Pro- 
verbial for  the  rash  setting  aside  of  the  ancestral  laws  by 
which  men  are  kept  to  their  duty.  Aht^z  and  his  cour- 
tiers ("  tlie  princes  of  Judah"),  setting  aside  the  ancient 
ordinances  of  God,  removed  tlie  borders  of  the  bases  and 
the  laver  and  tlie  sea,  and  introduced  an  idolatrous  altar 
from  Damascus  (2  Kings  16.  10-18);  also  he  burnt  his  chil- 
dren in  tlie  valley  of  Hinnoni,  after  the  abominations  of 
the  heathen  (2  Chronicles  28.  3).  II.  broken  in  judgment 
— viz.,  the  "judgment"  of  God  on  him  {v.  1).  ^valkcd  after 
the  commandment— Jeroboam's,  to  worship  tlie  calves 
(2  Kings  10.  28-33),  Cf.  Micah  6.  10,  "  the  statutes  of  Omri," 
viz.,  idolatrous  statutes.  We  ought  to  obey  God  rather 
than  men  (Acts  5.  29).  Jerome  reads  "filthiness."  LXX. 
gives  the  sense,  not  the  lit.  translation:  "after  vanities." 
13.  as  a  moth— consuming  a  garment  (Job  13.  28;  Psalm 
39.11;  Isaiah  50.  9).  Judah  .  .  .  rottenness— Ephraini,  or 
the  ten  tribes,  are  as  a  garment  eaten  by  the  moth ;  Judah 
as  the  body  itself  consumed  by  rottenness  (Proverbs  12. 4). 
Perhaps  alluding  to  the  superiority  of  the  latter  in  having 
the  house  of  David,  and  the  temple,  the  religious  centre 
of  the  nation.  [Grotius.]  As  in  v.  13, 14,  the  violence  of 
the  calamity  is  prefigured  by  the  "wound"  which  "a  lion" 
inflicts,  so  liere  its  long  protracted  duration,  and  the  cer- 
tainty and  completeness  of  tlie  destruction  from  small  un- 
foreseen beginnings,  by  the  images  of  a  slowly  but  surely 
consuni  i  ng  moth  and  rottenness.  13.  wound — lit.,  bandage  ; 
hence  a  bandaged  wound  (Isaiah  1.  6;  Jeremiah  30. 12). 
"Saw,"  i.  e.,  fell  its  weakened  state  politically,  and  the 
dangers  that  threatened  it.  It  aggravates  their  perversity, 
that,  though  sensible  of  their  unsound  and  calamitous 
state,  they  did  not  inquire  into  the  cause,  or  seek  a  right 
remedy,  ivent  ...  to  the  Assyrian— first,  Menahem  (2 
Kings  15.  19)  applied  to  Pul;  again,  Hoshea  to  Sbalma- 
neser  (2  Kings  17.  3).  sent  to  King  Jareb — Understand 
Judah  as  the  nominative  to  "sent."  Thus  as  "Ephralm 
saw  his  sickness"  (tlie  first  clause)  answers  in  the  paral- 
lelism to  "Eiihraira  went  to  the  Assyrian"  (the  third 
clause),  so  "Judah  saw  his  wound"  (the  second  clause) 
answers  to  (Judah)  "sent  to  King  Jareb"  (the  fourth 
clause).  Jareb  ouglit  ratlier  to  be  translated,  "their  de- 
fender," lit.,  avenger.  [.Ierome.]  The  Assyrian  "  king," 
ever  ready,  for  his  own  aggrandizement,  to  mix  himself 
up  with  the  affairs  of  neighbouring  states,  professed  to 
undertake  Israel's  and  Judah's  cause;  in  Judges  6.  32, 
Jerub,  in  Jerub-baal,  is  so  used,  wz.,  "plead  one's  cause." 
Judah,  under  Ahaz,  applied  to  Tiglath-pileser  for  aid 
ag^iinst  Syria  and  Israel  (2  Kings  16.  7,  8;  2  Chronicles  28, 


The  Israelites^  Exhortation 


HOSEA  VI. 


to  each  other  to  Seek  the  Lord, 


16-21);  the  Assyrian  "distressed  hSm,  but  strengthened 
him  not,"  fulfilling  the  prophecy  here,  "he  could  not  heal 
you,  nor  cure  you  of  your  wound."  14.  lion— the  black 
lum  and  the  young  lion  are  emblems  of  strength  and 
ferocity  (Psalm  91. 13).  1,  even  I— emphatic;  when  I,  even 
1,  the  irresistible  God,  tear  in  pieces  (Psalm  50.22),  no  As- 
Bj'rian  power  can  rescue,  go  a-\vay — as  a  lion  stalks  leis- 
urely back  with  his  prey  to  his  lair.  15.  return  to  my 
place— I.e.,  withdraw  my  favour,  till  tliey  acknowledge 
their  oflence- the  Hebrew  is,  "  till  they  suffer  the  penalty 
of  their  guilt."  Probably  "accepting  the  punishment  of 
tlieir  guilt"  (cf.  Zechariah  11.  5)  is  included  in  the  idea,  as 
fMgliah  Version  translates.  Cf.  Leviticus  26.  40,  41;  Jere- 
miah 29.  12,  13;  Ezekiel  6.  9;  20.  43;  36.  31.  seeK  my  face— 
t.  e.,Keek  my  favour  (Proverbs  29.  26,  Margin),  in  ,  .  .  af- 
fliction .  .  .  secU  me  early— i.  e.,  diligently;  rising  up 
before  da^n  to  seek  me  (Psalm  119. 147;  cf.  Psalm  78.  34). 

CHAPTER  VI. 

Ver.  J-11.  The  Israelites'  Exhortation  to  One 
Another  to  seek  the  Lord.  At  v.  4  a  new  discourse, 
complaining  of  them,  begins ;  for  v.  1-3  evidently  belongs  to 
V.  15,  of  ch  5.,  and  forms  the  happy  termination  of  Israel's 
punishment:  primarily,  the  return  from  Babylon;  ulti- 
mately, tlie  return  from  their  present  long  dispersion. 
The  eighth  verse  perhaps  refers  to  the  murder  of  Peka- 
hiali ;  the  discourse  cannot  be  later  than  Pekah's  reign, 
for  it  was  under  it  that  Gilead  was  carried  into  captivity 
(2  Kings  15.  29).  1.  let  us  return— in  order  that  God  who 
has  "returned  to  His  place"  may  return  to  us  (ch.  5. 15). 
torn,  and  .  .  .  Ueal— (Deuteronomy  32.  39;  Jeremiah  30. 
17.)  They  ascribe  their  punishment  not  to  fortune,  or 
man,  but  to  God,  and  acknowledge  that  none  (not  the  As- 
syrian, as  they  once  vainly  thought,  ch.  5.  13)  but  God  can 
heal  their  wound.  They  are  at  the  same  time  persuaded 
of  the  mercy  of  God,  which  persuasion  is  the  starting- 
point  of  true  repentance,  and  without  which  men  would 
not  seek,  but  hate  and  flee  from  God.  Though  our  wound 
be  severe,  it  is  not  past  hope  of  recovery ;  there  Is  room 
for  grace,  and  a  hope  of  pardon.  He  hath  smitten  us,  but 
not  so  badly  that  he  cannot  heal  us  (Psalm  130.  4).  a.  Pri- 
marily, in  type,  Israel's  national  revival,  in  a  short  period 
("two  or  three"  being  used  to  denote  a  few  days,  Isaiah  17. 
6;  Luke  13.  32,  33);  antitypically  the  language  is  so  framed 
as  to  refer  in  Its/ull  accuracy  only  to  Messiah,  the  ideal 
Israel  (Isaiah  49.  3;  cf.  Matthew  2. 15,  with  ch.  11. 1),  raised 
on  the  third  day  (John  2. 19;  1  Corinthians  15. 4;  cf.  Isaiah 
53. 10).  "He  shall  prolong  His  days."  Cf.  the  similar  use 
of  Israel's  political  resurrection  as  the  type  of  the  general 
resurrection  of  which  "Christ  is  the  first-fruits"  (Isaiah 
26. 19;  Ezekiel  37. 1-14;  Daniel  12.2).  live  in  his  sight- 
enjoy  his  favour  and  the  light  of  his  countenance  shining 
on  us,  as  of  old;  In  contrast  to  ch.  5.  6, 15,  "Withdrawn 
liimself  from  them."  3.  Itno'w,  if  we  follow  on  to  know 
the  liord— The  result  of  his  recovered  favour  (v.  2)  will  be 
onward  growth  in  saving  knowledge  of  God,  as  tlie  result 
of  perseverance  in  following  after  him  (Psalm  63.8;  Isaiah 
54. 13).  "Then"  implies  the  consequence  of  the  revival  in 
V.  2.  The  "  if"  Is  not  so  much  conditional,  as  expressive 
of  the  means  which  God's  grace  will  sanctify  to  the  full 
enlightenment  of  Israel  In  the  knowledge  of  Him.  As 
want  of  "knowledge  of  God"  has  been  the  source  of  all 
evils  (ch.  4. 1;  5.  4),  so  the  knowledge  of  Him  will  bring 
with  it  all  blessings,  yea,  it  Is  "life"  (John  17.3).  This 
knowledge  is  practice,  not  mere  theory  (Jeremiah  22. 15, 
16).  Theology  is  life,  not  science;  realities,  not  words. 
This  onward  progress  is  Illustrated  by  the  light  of  "  morn- 
ing" increasing  more  and  more  "unto  the  perfect  day" 
(Proverbs  4.18).  prepared  — is  *ure,  lit.,  fixed,  ordered  in 
His  everlasting  purposes  of  love  to  his  covenant  people. 
Cf.  "  prepared  of  God"  {Margin,  Genesis  41. 32 ;  Revelation 
12.  6).  Jffhovah  shall  surely  come  to  the  relief  of  His  peo- 
ple after  their  dark  night  of  calamity,  as  the  morning 
—<2  Samuel  23.4.)  as  the  rain  .  .  .  latter  .  .  .  former— 
(Job  29.  23;  Joel  2. 23.)  First,  "the  rain"  generally  is  men- 
tioned ;  then  the  two  rains  (Deuteronomy  11.  14)  which 
caused  the  fertility  of  Palestine,  and  the  absence  of  which 


was  accounted  the  greatest  calamity,  "the  latter  rain'* 
which  falls  in  the  latter  half  of  February,  and  during 
March  and  April,  just  before  the  harvest  whence  it  takes 
Its  name,  from  a  root  meaning  "to  gather;"  and  "the 
former  rain,"  lit.,  the  darting  rain,  from  the  middle  of  Oc- 
tober to  the  middle  of  December.  As  the  rain  fertilizes 
the  otherwise  barren  land,  so  God's  favour  will  restore 
Israel  long  nationally  lifeless.  4.  what  shall  I  do  unto 
thcc— to  bring  thee  back  to  piety.  What  more  could  be 
done  that  I  have  not  done,  both  In  mercies  and  chasten- 
Ings  (Isaiah  5.4)?  At  this  verse  a  new  discourse  .begins, 
resuming  the  threats  (ch.  5. 14).  See  opening  remarks  on 
tills  chapter,  goodness- godliness,  morning  cloud — 
soon  dispersed  by  the  sun  (ch.  13.  3).  There  is  a  tacit  con- 
trast here  to  the  promise  of  God's  grace  to  Israel  hereafter, 
In  V.  3.  His  going  forth  Is  "  as  the  morning,"  shining  more 
and  more  unto  the  perfect  day;  your  goodness  Is  "as  a 
morning  cloud,"  soon  vanishing.  His  coming  to  His  peo- 
ple is  "as  the  (fertilizing)  latter  and  former  rains ;"  your 
coming  to  Him  "as  the  early  dew  goeth  away."  5.  I 
hewed  tliein  by  tlie  propliets — i.e.,  I  announced  by  the 
prophets  that  they  should  be  hewn  asunder,  like  trees  of 
the  forest.  God  Identifies  His  act  with  that  of  his 
prophets;  the  word  being  His  Instrument  for  executing 
His  will  (Jeremiah  1. 10;  Ezekiel  43. 3).  hy  .  .  .  words  of 
my  mouth— (Isaiah  11.  4;  Jeremiah  23. 29 ;  Hebrews  4.  12.) 
tliy  judgments— the  judgments  which  I  will  Inflict  on 
thee,  Ephraim  and  Judah  (v.  4).  So  "<?ij/ judgments,"  i.  e., 
those  inflicted  on  thee  (Zephanlah  3. 15),  are  as  the  light, 
&c.— like  the  liglit,  palpable  to  the  eyes  of  all,  as  coming 
from  God,  the  punisher  of  sin.  Henderson  translates, 
"  lightning"  (cf.  Margin,  Job  37.  3, 15).  6.  mercy— put  for 
piety  in  general,  of  which  mercy  or  charity  Is  a  branch. 
not  sacrifice— z.  e.,"  ratlier  than  sacrifice."  So  not  is  merely 
comparative  (Exodus  16.8;  Joel  2.13;  John  6.  27 ;  1  Timo- 
thy 2. 14).  As  God  Himself  Instituted  sacrifices,  It  cannot 
mean  that  He  desired  them  not  absolutely,  but  that  even 
in  the  Old  Testament,  He  valued  moral  obedience  as  the 
only  end  for  which  positive  ordinances,  such  as  sacrifices, 
were  instituted— as  of  more  Importance  than  a  mere  ex- 
ternal ritual  obedience  (1  Samuel  15.  22;  Psalm  50. 8,  9;  51. 
16;  Isaiah  1.  11,  12;  Micah  6.  6-8;  Matthew  9.  13;  12.  7). 
knowledge  of  God  —  experimental  and  practical,  not 
merely  theoretical  (v.  3;  Jeremiah  22.  16;  1  John  2.3,  4). 
"Mercy"  refers  to  the  second  table  of  tlie  law,  our  duty  to 
our  fellow-man ;  "  the  knowledge  of  God"  to  the  first  table, 
our  duty  to  God,  Including  Inward  spiritual  worship.  The 
second  table  is  put  first,  not  as  superior  in  dignitj',  for  It 
is  secondary,  but  in  tlie  order  of  our  understanding.  7. 
like  men- the  common  sort  of  men  (Psalm  82. 7).  Not  as 
Margin,  "  like  Adam,"  Job  31. 33.  For  the  expression  "  cov- 
enant" is  not  found  elsewhere  applied  to  Adam's  relation 
to  God;  though  the  thing  seems  implied  (Romans  5. 12-19). 
Israel  "transgressed  the  covenant"  of  God  as  lightly  as 
men  break  every-day  compacts  with  their  fellow-men. 
there— In  the  northern  kingdom,  Israel.  8.  Gilead  .  .  , 
city— Proha\i\yRamoth-gilead,  metropolis  of  the  hilly  re- 
gion beyond  Jordan,  south  of  the  Jabbok,  known  as 
"  Gilead"  (1  Kings  4. 13;  cf.  Genesis  31.  21-25).  work  Iniq- 
uity—(ch.  12. 11.)  polluted  with  blood  — "marked  with 
blood  traces."  [Maurer.]  Referring  to  Gilead's  complicity 
in  the  regicidal  conspiracy  of  Pekah  against  Pekahiah 
(2  Kings  15.  25).  See  Note,  on  v.  1.  Many  homicides  were 
there,  for  there  were  beyond  Jordan  more  cities  of  refuge, 
in  proportion  to  the  extent  of  territory,  than  on  this  sldeof 
Jordan  (Numbers  35.  14;  Deuteronomy  4.  41-43;  Joshua  20. 
8).  Ramoth-gllead  was  one.  0.  company— association  or 
guild  of  priests,  murder  ...  by  consent— 2tt.,  with  oii9 
shoulder  (cf.  Zepliauiah  3.  9,  Margin).  The  image  is  froia 
oxen  putting  tlieir  shoulders  together  to  pull  the  same 
yoke,  [Rivetus.]  Maisuer  trMislales,  "intlieway  towards 
Shechcm."  It  was  a  city  of  refuge  between  Ebal  and 
Gerizim;  on  Mount  Ephraim  (Joshua  20.  7;  21.21),  long 
the  civil  capital  of  Ephraim,  oa  Shiloh  was  the  religious 
capital;  now  called  Naploos;  for  a  time  the  residence  of 
Jeroboam  (1  Kings  12.  2.j).  'Tlie  priests  there  became  so 
corrupted  that  tliey  waylaid  and  murdered  persons  flee- 
ing to  the  asylum  for  refuge  [Henderson];  tlie  «ancllty 

C55 


A  Reproof  of  Manifold  Sins. 


HOSEA  VII. 


God's  Wrath  against  Hypocnsy 


of  the  place  enhanced  the  guilt  of  the  priests  who  abused 
their  priestly  privileges,  and  the  right  of  asylum  to  per- 
petrate murdei-s  themselves,  or  to  screen  those  com- 
mitted by  others.  [Maurer.]  commit  lewAneea— delib- 
erate crime,  presumptuous  wickedness,  from  an  Arabic 
root,  to  form  a  deliberate  purpose.  10.  horrible  tiling— 
(Jeremiahs.  30;  18. 13;  23. 14).  whoredom— idolatry.  11. 
an  hai-vest- uiz.,  of  judgments,  as  in  Jeremiah  51.  33 ;  Joel 
3. 13;  Revelation  14. 15.  Called  a  "harvest,"  because  it  is 
the  fruit  of  the  seed  which  Judah  herself  hath  sown  (ch.  8. 
7;  10.12;  Job  4.8;  Proverbs  22.8).  Judah,  under  Ahaz, 
lost  120,000  "slain  in  one  day  (by  Israel  under  Pekah),  be- 
cause they  had  forsaken  the  Lord  God  of  their  fathers." 
when  I  returned  tlie  captivity  of  my  people— when  I, 
by  Oded  my  prophet,  caused  200,000  women,  sons,  and 
daugliters,  of  Judah  to  be  restored  from  captivity  by 
Israel  (2  Chronicles  28.  6-15).  This  prophecy  was  deliv- 
ered under  Pekah.  fLxiDovicus  DE  DiEU.]  Maubeb  ex- 
plains, When  Israel  shall  have  been  exiled  for  its  sins, 
and  has  been  subsequently  restored  by  me,  thou,  Judah, 
also  Shalt  be  exiled  for  thine.  But  as  Judah's  punish- 
ment was  not  at  the  time  when  God  restored  Israel,  LUDO- 
vicus  de  Dieu's  explanation  must  be  taken.  Grotitjs 
tramslates,  "  When  I  sJiall  have  returned  to  make  captive  (i.  e., 
when  I  shall  have  again  made  captive)  my  people."  The 
first  captivity  of  Israel  under  Tiglath-pileser  was  followed 
by  a  second  under  Shalmaneser.  Then  came  the  siege  of 
Jerusalem,  and  the  capture  of  the  fenced  cities  of  Judah, 
by  Sennaclierib,  the  forerunner  of  other  attacks,  ending 
in  Judah's  captivity.  But  the  Hebrew  is  elsewhere  used 
ot  restoration,  not  renewed  punishment  (Deuteronomy  30.  3 ; 
Psalm  11.  7). 

CHAPTER   VII. 

Ver.  1-16.  Reproof  of  Israel,  Probably  delivered  in 
the  interreign  and  civil  war  at  Pekah's  death;  for  v.  7, 
"all  their  kings  .  .  .  fallen,"  refers  to  the  murder  of 
Zechariah,  Shallum,  Menahem,  Pekahiah,  and  Pekah: 
In  f.  8  the  reference  seems  to  be  to  Menahem's  payment 
of  tribute  to  Pul,  in  order  to  secure  himself  in  the  usurped 
throne,  also  to  Pekah's  league  with  Rezin  of  Syria,  and 
to  Hoshea's  connection  with  Assyria  during  the  inter- 
reign at  Pekah's  death.  [Maurer.]  1.  I  would  have 
healed  Israel— Israel's  restoration  of  the  200,000  Jewish 
captives  at  God's  command  (2  Chronicles  28.  8-15)  gave 
hope  of  Israel's  reformation.  [Henderson.]  Political,  as 
well  as  moral,  healing  is  meant.  When  I  would  have 
healed  Israel  in  its  calamitous  state,  then  their  iniquity 
was  discovered  to  be  so  great  as  to  preclude  hope  of  re- 
covery. Then  he  enumerates  their  wickedness:  "The 
thief  Cometh  in  (doors  stealthily),  and  the  troop  of  robbers 
spoileth  without"  (out  of  doors  with  open  violence).  3. 
consider  not  in  tlielr  hearts — lit.,  sap  not  to,  &c.  (Psalm 
14.  1).  that  1  remember— and  will  punish,  their  ow^n 
doings  have  beset  them  about — as  so  many  witnesses 
against  them  (Psalm  9.16;  Proverbs  5.22).  before  my 
face— (Psalm  90. 8.)  3.  Their  princes,  instead  of  checking, 
"have  pleasure  in  them  that  do"  such  crimes  (Romans  1. 
32),  4.  who  censeth  from  raising— rather,  heating  it, 
from  an  Arabic  root,  to  be  hot.  So  LXX.  Their  adulterous 
and  idolatrous  lust  is  inflamed  as  the  oven  of  a  baker  who 
has  it  at  such  a  heat,  that  he  ceaseth  from  heating  It  only 
from  the  time  that  he  hath  kneaded  the  dough, until  It  be 
leavened  ;  he  only  requires  to  omit  feeding  it  during  the 
short  period  of  the  fermentation  of  the  bread,  Cf.  2  Peter 
2. 14,  "  that  cannot  cease  from  sin."  [Henderson.]  5.  the 
day  of  our  Ulng— his  birth-day,  or  day  of  inauguration. 
have  made  him  aicU.— viz.,  the  king.  Mauber  translates, 
"make  themselves  sick."  w^lth  bottles  of  M-lne- drink- 
ing not  merely  glasses,  but  bottles.  Maurer  translates, 
"  owing  to  the  heat  of  wine."  he  stretched  out  his  hand 
with  scorners- the  gesture  of  revellers  in  holding  out  the 
cup  and  in  drinking  to  one  another's  health.  Scoffers 
were  the  king's  boon  companions,  6.  they  have  made 
ready— rather,  "  they  make  their  heart  approach,"  viz., 
their  king,  in  going  to  drink  with  him,  like  an  oven- 
following  out  the  image  in  v.  4.  As  it  conceals  the  lighted 
Are  all  night,  whilst  the  baker  sleeps,  but  In  the  morning 
656 


burns  as  a  flaming  fire,  so  they  brood  mischief  in  their 
hearts,  whilst  conscience  is  lulled  asleep,  and  their  wicked 
designs  wait  only  for  a  fair  occasion   to   break   forth. 
[Horsley,]    Their  heart   is  the  oven,  their   baker   the 
ringleader  of  the  plot.    In  v.  7  their  plots  appear,  viz.,  the 
intestine  disturbances  and  murders  of  one  king  after  an- 
other, after  Jeroboam  II.    7.  all  hot— all  burn  with  eager- 
ness tocause  universal  disturbance  (2  Kings  15).  devoured 
their  Judges— magistrates ;  as  the  fire  of  the  oven  devours 
the  fuel,    all  their  kings  ,  .  .  fallen— see  Notes  at  the 
beginning  of  this  chapter,    none  .  .  .  callethnnto  me — 
such  is  their  perversity  that  amidst  all  these  national 
calamities,  none  seeks  help  from  me  (Isaiah  9. 13;   64.7). 
8.  mixed  .  .  .  among  the  people— by  leagues  with  idol- 
aters, and  the  adoption  of  their  idolatrous  practices  (v.  9, 
11 ;    Psalm  106.  35).     Ephraim  .  .  .  cake   not   turned— a 
cake  burnt  on  one  side  and  unbaked  on  the  other,  and  so 
uneatable;   an  image  of  the  worthlessness  of  Ephraim, 
The  Easterns  bake  their  bread  on  the  ground,  covering  it 
with  embers  (1  Kings  19.  6),  and  turning  it  every  ten  min- 
utes, to  bake  it  thoroughly  without  burning  it.  9.  Stran- 
gers—Foreigners :  the  Syrians  and  Assyrians  (2  Kings  13. 
7;  15.19,20;  17.3-6).    gray  hairs— t.  e.,  symptoms  of  ap- 
proaching   national   dissolution,     are   here   and   there 
upon — lit.,  are  sprinkled  on  him.    yet  he  kno^veth  not — 
thougli  old  age  ought  to  bring  with  it  wisdom,  he  neither 
knows  of  his  senile  decay,  nor  has  the  true  knowledge 
which  leads  to  reformation.    10.  Repetition  of  ch.  5. 5. 
not  return  to  .  .  .  Lord  .  .  .  for  all  this — notwithstand- 
ing all  their  calamities  (Isaiah  9. 13).  11.  like  a  silly  dove 
—a  bird  proverbial  for  simplicity :  easily  deceived,    with- 
out  heart — i.e.,  understanding,    call  to  Egypt — Israel 
lying  between  the  two  great  rival  empires  Egypt  and 
Assyria,  sought  each  by  turns  to  help  her  against  the 
other.     As  this  prophecy  was  written  in  the  reign  of 
Hoshea,  the  allusion  is  probably  to  the  alliance  with  So 
or  Sabaclio  II.  (of  which  a  record  has  been  found  on 
the  clay  cylindrical  seals   in   Koyunjik),    which  ended 
In  the   overthrow  of  Hoshea  and   the  deportation  of 
Israel  (2  Kings  17.  3-6).    As  the  dove  betrays  its   silli- 
ness by  fleeing  in  alarm  from  its  nest  only  to  fall  into 
the  net  of  the   fowler,  so   Israel,  though  warned   that 
foreign  alliances  would  be  their  ruin,  rushed  into  them. 
la.  "Wlken  they  shall  go— to  seek  aid  from  this  or  that 
foreign  state,    spread  my  net  upon  them — as  on  birds 
taken  On  the  ground  (Ezekiel  12.  13),  as  contrasted  with 
"bringing  the7n  down  as   the  fowls   of  the  heavens,  viz., 
by  the   use  of  missiles,    as  their  congregation   hath 
heard— I'tz.,  by  my  prophets   through  whom   I    threat- 
ened "  chastisement"  (ch.  5.  9;  2  Kings  17. 13-18).    13.  fled 
—as  birds  from  their  nest  (Proverbs  27.8;    Isaiah  16.2). 
nie— who  both  could  and  would  have  healed  them  (v,  1), 
had  they  applied  to  me.    redeemed  them— from  Egypt 
and  their  other  enemies  (Mlcah  6.  4).    lies— (Psalm  78.  36; 
Jeremiah  3. 10.)    Pretending  to  be  my  worshippers,  M'hen 
they  all  the  while  worshipped  idols  (v.  14 ;  ch.  12.  1);  also 
defrauding  me  of  the  glory  of  their  deliverance,  and  as- 
cribing it  and  their  other  blessings  to  idols.  [Calvin.]  1*. 
not  cried  luito  n»e— but  unto  other  gods  [Matjrer]  (Job 
35.  9, 10).    Or,  they  did  indeed  cry  unto  me,  but  not  "  with 
their  heart:"  answering  to  "  lies,"  v,  13  (see  Note),    when 
they  howled  upoik  their  bed»— sleepless  with  anxiety. 
Image  oideep  affliction.    Their  cry  is  termed  howling,  as  it 
is  the  cry  of  anguish,  not  the  cry  of  repentance  and  faith. 
assemble  .  .  .  for  corn,  &c.—viz.,  in  the  temples  of  their 
Idols,  to  obtain  from  them  a  good  harvest  and  vintage, 
instead  of  coming  to  me,  the  true  Giver  of  these  (ch.  2.  5, 8, 
12),  proving  that  their  cry  to  God  was  "not  with  their 
heart."     rebel  against  rae  —  Ut.,  "withdraw  themselves 
against  me,"  i.  e.,  not  only  withdraw  from  me,  but  also 
rebel  against  me.    15.  I  .  .  .  bound  — when  I  saw  their 
arms  as  it  were  relaxed  with  various  disasters,  I  bound 
them  so  as  to  strengthen  their  sinews;  image  from  sur- 
gery,   [Calvin,]    MAViiie:ii  translates,  "  liTistructed  them" 
to  war  (Psalm  18,  34;  144.  1),  viz.,  under  Jeroboam  II.  (2 
Kings  14.  25).     Grotius  explains,  "  Whether  I  chastised 
them  {Margin)  or  strengthened  their  arras,  they  imagine 
mischief  against  me."  Biiglish  Version  is  best.  16.  retui-n, 


Dtsb-uction  is  Threatened 


HOSE  A  VIII,  IX. 


for  Impiety  and  Idolatry 


but  not  to  tixe  Most  Higli— or,  "  to  one  who  is  Tiot  the  3Iost 
High,'"  one  very  different  from  Him,  a  stock  or  a  stone. 
So  LXX.  deceitful  boAv  —  (Psalm  73.  57.)  A  bow  wliich, 
from  its  faulty  construction,  shoots  wide  of  the  mark.  So 
Israel  pretends  to  seek  God,  but  turns  aside  to  Idols,  for 
the  rage  of  tlieir  tongue  —  their  boast  of  safety  from 
■Egyptian  aid,  and  their  "lies"  (v.  13),  whereby  they  pre- 
tended to  serve  God,  whilst  Avorshipping  idols;  also  their 
perverse  defence  for  their  idolatries  and  blasphemies 
against  God  and  His  prophets  (Psalm  73. 9;  120.2,3).  tlieir 
derision  in  .  ,  .  Egypt— their  "fall"  shall  be  the  subject 
of  "derision"  to  Egypt,  to  whom  they  had  applied  for 
help  (ch.  9.  3,  6;  2  Kings  17.  4). 

CHAPTER   VIII. 

Ver.  1-14.  Prophecy  of  the  Irkuption  of  the  Assy- 
rians, IN  Punishment  p'or  Israel's  Apostasy,  Idola- 
try, AND  Setting  up  of  Kings  without  God's  Sanc- 
tion. In  V.  14,  Judah  is  said  to  multiply  fenced  cities; 
and  in  v.  7-9,  Israel,  to  its  great  hurt,  is  said  to  have  gone 
up  to  Assyria  for  help. '  This  answers  best  to  the  reigu  of 
Menahena.  For  it  was  then  that  Uzziah  of  Judah ,  his  con- 
temporary, built  fenced  cities  (2  Chronicles  26.  6,  9,  10). 
Then  also  Israel  turned  to  Assyria,  and  had  to  pay  for 
their  sinful  folly  a  thousand  talents  of  silver  (2  Kings  15. 
19).  [Maurer.]  1.  Set  tlie  trumpet,  &c.— to  give  warn- 
ing of  tlie  approach  of  the  enemy:  "To  thy  palate  (i.  e., 
mouth.  Job  31.  30,  Margin)  the  trumpet;"  the  abruptness  of 
expression  indicates  the  suddenness  of  the  attack.  So  ch. 
5.  S.  as  .  .  .  eagle — the  Assyrian  (Deuteronomy  28.  49; 
Jeremiah  48.  40 ;  Habakkuk  1.  8).  against  .  .  .  Uouse  of 
.  .  .  liord— not  the  temple,  but  Israel  viewed  as  the  family 
of  God  (ch.  9. 15;  Numbers  12.  7;  Zecliariah  9.  8;  Hebrews 

3.  2;  1  Timothy  3.  15;  1  Peter  4.  17).  3.  My  God,  we  know 
tliee— the  singular,  "  vny,"  is  used  distributively,  each 
one  so  addressing  God.  They,  in  their  hour  of  need, 
plead  tlieir  knowledge  of  God  as  the  covenant  people, 
whilst  in  their  acts  they  knew  Him  not  (cf.  Matthew  7.  21, 
22;  Titus  1.  16;  also  Isaiah  29.  13;  Jeremiah  7.  4).  The 
Hebrew ioixis  "Israel,"  not -as  English  Version,  with  "shall 
cry,"  but  "  We,  Is)-ael,  know  thee;"  God  denies  the  claim 
thus  urged  on  tlie  ground  of  their  descent  from  Israel.  3. 
Israel— God  repeats  the  name  in  opposition  to  their  use  of 
it  (D.  2).  tlie  tiling  that  is  good — Jerome  translates, "  God" 
who  is  good  and  doing  good  (Psalm  119. 68).  He  is  tlie  chief 
object  rejected,  but  with  Him  also  all  that  is  good,  the 
enemy  shall  pui-sue  him— in  just  retribution  from  God. 

4.  kings  .  .  .  not  by  me— not  with  my  sanction  (1  Kings 
11.  31 ;  12.  20).  Israel  set  up  Jeroboam  and  his  successors, 
wliereas  God  had  appointed  tlie  house  of  David  as  the 
rightful  kings  of  the  whole  nation.  1  kne-iv  it  not  —  I 
approved  it  not  (Psalm  1.  6).  of  .  .  .  gold  .  .  .  idols— (Ch. 
2.  8 ;  13. 2.)  that  they  may  be  cut  off— i.  c,  though  warned 
Of  the  consequences  of  idolatry,  as  it  were  with  open  eyes 
they  rushed  on  their  own  destruction.  So  Jeremiah  27. 
10, 15 ;  44. 8.  5.  hath  cast  thee  off— as  the  ellipsis  of  thee  is 
unusual,  Maurer  translates,  "  thy  calf  ia  abominable."  But 
the  antithesis  to  v.  3  establishes  English  Veision,  "Israel 
hath  cajst  off  the  thing  that  is  good ;"  therefore,  in  just  retri- 
bution, "  thy  calf  hath  cast  thee  off,"  i.  e.,  is  made  by  God 
the  cause  of  thy  being  cast  off  (ch.  10.  15).  Jeroboam, 
during  his  sojourn  in  Egypt,  saw  Apis  worshipped  at 
Memphis,  and  Mnevis  at  Hellopolis,  in  the  form  of  an  ox; 
tliis,  and  the  temple  cherubim,  suggested  the  idea  of  the 
calves  set  up  at  Dan  and  Beth-el.  ho'ivlong  .  .  .  ere  they 
attain  .  .  .  Innocency  1— How  long  will  they  be  Incapable 
of  bearing  innocency?  [Maurer.]  0.  fVom  Israel  was 
it— viz.,  the  calf  originated  with  them,  not  from  me.  "It 
also,"  as  well  as  their  "kings  set  up"  by  them,  "but  not 
by  me"  (v.  4).  7.  so-ivn  .  .  .  reap— (Proverbs  22.  8;  Gala- 
tlans  6.  7.)  "Sow  .  .  .  wind,"  i.  e.,  to  make  the  vain  show 
of  worship,  whilst  faith  and  obedience  are  wanting.  [Cal- 
vin.] Rather,  to  offer  senseless  supplications  to  the  calves 
for  good  harvests  (cf.  ch.  2.  8);  the  result  being  that  God 
will  make  them  "reap  no  stalk,"  i.e.,  "standing  corn." 
Also,  the  phraseology  proverbially  means,  that  all  their 
undertalcihgs  shall  be  proUtless  (Proverbs  11.  29;  Eccle- 

42 


siastes  5.  16).     the  bud— or,  "growth."    strangers  — for • 
eigners  (ch.  7.  9j.     8.  vessel  wherein  is  no  pleasure— 

(Psalm  41.  12;  Jeremiah  22.  2,S;  4S.  38.)  9.  gone  ...  to 
Assyria  — referring  to  Menaheni's  application  for  Pul's 
aid  in  establishing  him  on  the  throne  (cf.  ch.  5.  13;  7. 11). 
Menahem's  name  is  read  in  the  inscriptions  in  the  south- 
west palace  of  Nimrod,  as  a  tributary  to  the  Assyrian 
king  in  his  eighth  year.  The  dynasty  of  Pul,  or  Phalluka, 
was  supplanted  at  Nineveh  by  that  of  Tiglath-pileser, 
about  "OS  (or  760)  B.  c.  Semiramis  seems  to  have  been  Pul's 
wife,  and  to  have  withdrawn  to  Babylon  in  768;  and  her 
son,  Nabonassar,  succeeding  after  a  period  of  confusion, 
originated  "  the  era  of  Nabonassar,"  747  B.  c.  [G.  V.  Smith.] 
Usually  foreignei-s  coming  to  Israel's  land  were  said  to 
"  go  up;"  here  it  is  the  reverse,  to  intimate  Israel's  sunken 
state,  and  Assyria's  superiority,  wild  ass— a  figure  of 
Israel's  headstrong  perversity  in  following  her  bent  (Jere- 
miah 2.  24).  alone  by  lilmself— <.'haracteristic  of  Israel  in 
all  ages:  "lo,  the  people  shall  dwell  alone"  (Numbers  23. 
9;  cf.  Job  39.5-8).  hired  lovers— reversing  the  ordinary 
way,  viz.,  that  lovers  should  hire  her  (Ezeklel  16. 33,34).  10. 
will  I  gather  tliem—viz.,  the  nations  (Assyria,  &c.)  against 
Israel,  instead  of  their  assisting  her  as  she  had  wished 
(Ezeklel  16.  37).  a  little— rather,  "in  a  little."  [Hender- 
son.] Englisfi  Version  gives  good  sense :  They  shall  sorrow 
a  little  at  the  imposition  of  the  tribute;  God  suspended 
yet  the  firrea^  judgment,  viz.,  tlieir  deportation  by  Assyria. 
the  burden  of  the  king  of  princes— the  tribute  imposed 
on  Israel  (under  Menahera)  by  the  Assyrian  king  (Pul,  2 
Kings  15. 19-22),  who  had  many  "princes"  under  his  sway 
(Isaiah  10. 8).  11.  God  in  righteous  retribution  gives  them 
up  to  their  own  way;  the  sin  becomes  its  own  punish- 
ment (Proverbs  1.  31).  many  altars  — in  opposition  to 
God's  law  (Deuteronomy  12.  5,  6, 13, 14).  to  sin  . .  .to  sin— 
their  altars  whicli  were  "sin"  (whatever  religious  inten- 
tions they  might  plead)  should  be  treated  as  such,  and  be 
the  source  of  their  punishment  (1  Kings  12.  30 ;  13.  34).  13. 
great  things  of  .  .  .  la w— (Deuteronomy  4. 6,  8 ;  Psalm  19. 
8;  119.  18,72;  147.  19,  20.)  Maurer  not  so  well  translates, 
"the  many  things  of  my  law."  my  law  — as  opposed  to 
their  inventions.  This  reference  of  Hosea  to  the  Penta- 
teuch  alone  is  against  the  theory  that  some  earlier  writ- 
ten prophecies  have  not  come  down  to  us.  strange  thin«r 
—as  if  a  thing  with  which  they  had  nothing  to  do.  13^ 
sacrifices  of  mine  offerings— i.  e.,  which  they  offer  to  me. 
e^it  it— their  own  carnal  gratification  is  the  object  which 
they  seek,  not  my  honour,  no^v- 1. e.,  speedily,  shall, 
return  to  Egypt^Ch.  9.  3,  6 ;  11. 11).  The  same  threat  as 
in  Deuteronomy  28.  63.  They  fled  thither  to  escape  from 
the  Assyrians  (cf.  as  to  Judah,  Jeremiah  42.-44.),  when  these 
latter  had  overthrown  their  nation.  But  see  Note,  ch.  9. 
3.  14L-.  forgotten  .  .  .  Maker  —  (Deuteronomy  32.  18.) 
temples  —  to  idols.  Judah  .  .  .  fenced  cities  —  Judah, 
though  less  idolatrous  than  Israel,  betrayed  want  of  faith 
in  Jehovah  by  trusting  more  to  its' fenced  cities  than  to 
Him;  Instead  of  making  peace  with  God,  Judah  multi- 
plied human  defences  (Isaiah  22.  S;  Jeremiah  5.  17;  Micah 
5.  10,  11).  I  %vlll  send  .  .  .  fire  upon  .  .  .  cities— SenuaT 
cherib  burned  all  Judah's  fenced  cities  except  Jerusalem 
(2  Kings  18.  13).  palaces  thereof— ffe.,  of  the  land.  Cf.  aa. 
to  Jerusalem,  Jeremiah  17.  27. 

CHAPTER   IX. 

Ver.  1-17.  Warning  against  Israel's  Joy  at  pab> 
TiAL  Relief  from  their  Troubles  :  their  Crops  shah. 
FAIL,  and  the  People  leave  the  Lord's  Band  for 
Egypt  and  Assyria,  where  they  cannot,  if  so  in- 
clined, serve  God  ACCORDING  to  the  Ancient  Ritual: 
Folly  of  their  Fai-se  Prophets.  1.  Rcjolte  not  .  .  . 
for  ioy—lit.,  to  exultation.  Thy  exultation  at  the  league 
with  Pul,  by  which  peace  seem.a  secured,  is  out  of  place : 
since  thy  idolatry  will  bring  ruin  on  thee,  as  other  peo*- 
pie— the  Assyrians  for  Instance,  who,  unlike  thee,  are  ln« 
the  height  of  prosperity,  loved  a  revrai-d  upon  every; 
corn-floor— thou  ha.st  desired,  in  reward  for  thy  homag* 
to  idols,  abundance  of  corn  on  every  thresh Ingrtloor  (cH, 
2. 12).    a.  (Ch.  2. 9,  12.)    faU— disappoint  her  expectation. 

657 


Israels  Distress  and  Captivity. 


HOSEA.  X. 


Reproofs  and  Threatenings  for  Idolairg. 


3.  return  to  Egypt— (JV^o^e,  ch.  8. 13.)  As  in  ch.  11.5  it  is 
i»,iid,  "  He  shall  not  return  into  .  .  .  Egypt."  Faibbairx 
thinlis  it  is  not  ttie  exact  country  tliat  is  meant,  but  the 
bondac/e  slate  with  wliicli,  from  past  experience,  Egypt 
■ft-as  identilled  in  their  minds.  Assyria  M'as  to  be  a  sec- 
ond Egypt  to  them.  Deuteronomy  28. 68,  thougli  threat- 
ening a  return  to  Egypt,  spealis  (v.  36)  of  their  being 
brouglit  to  a  nation  which  neither  they  nor  their  fathers  had 
knoivn,  sliowing  that  it  is  not  the  literal  Egypt,  but  a  sec- 
ond Egypt-iilie  bondage  that  is  threatened,  eat  unclean 
tilings  in  Assyria— reduced  by  necessity  to  eat  meats 
pronounced  unclean  by  the  Mosaic  law(Ezekiel  4. 13).  See 
2  Kings  17.  G.  ■*.  offer  >vine  offerings— lit.,  2wur  as  a  liba- 
tion (Exodus  30.9;  Leviticus  23.13).  neither  sUall  tliey 
be  pleasing  unto  Iiim— as  being  offered  on  a  profane  soil. 
sacrifices  .  .  .  as  tUe  bread  of  mourners— which  was  un- 
clean (Deuteronomy  26. 14;  Jeremiah  16.7;  Ezekiel  24.17). 
their  bread  for  their  soul— their  offering  for  the  expia- 
tion of  their  soul  [Calvin]  (Leviticus  17.  11).  Rather, 
"their  bread  for  their  sustenance  ('soul '  being  often  used 
for  the  animal  life,  Genesis  14. 21,  Margin)  shall  not  come 
into  the  Lord's  liouse;"  it  shall  only  subserve  their  own 
uses,  not  my  worship.  5.  (Ch.  2.11.)  6.  because  of  de- 
struction—to  escape  from  the  devastation  of  their  coun- 
try. Egypt  shall  gather  them  up— t.  e.,  into  its  sepul- 
chres (Jeremiah  8.2;  Ezekiel  29. 5).  Instead  of  returning 
to  Palestine,  they  should  die  in  Egypt.  Memphis— famed 
as  a  necropolis,  the  pleasant  places  for  their  silver — i.  e., 
their  desired  treasuries  for  their  money.  Or,  "  whatever 
precious  thing  they  liave  of  silver."  [Mauber.J  nettles 
—the  sign  of  desolation  (Isaiah  34. 13).  7.  visitation- 
vengeance  :  punishment  (Isaiah  10.  3).  Israel  shall  know 
it— to  her  cost  experimentally  (Isaiali  9. 9).  the  prophet 
is  a  fool— the  false  prophet  who  foretold  prosperity  to  the 
nation  shall  be  convicted  of  folly  by  the  event,  the  spir- 
itual man— the  man  pretending  to  inspiration  (Lamen- 
tations 2.14;  Ezekiel  13.3;  Micah  3.11;  Zephaniah  8.4). 
for  the  multitude  of  tlilue  Iniquity,  &c. — connect  these 
words  with,  "tlie  days  of  visitation,  &c.,  are  come;"  "the 
propliet,  &c.,  is  mad,"  being  parenthetical,  the  great 
hatred— or,  "the  great  provocation"  [HendeksonJ;  or, 
(tliy)"  great  apostasy."  [Maukee.]  EnglishVersionra.ea.i\& 
Israel's  "  hatred'^  of  God's  prophets  and  the  law.  8.  Tlie 
watchman  .  .  .  ^vaswith  my  God — The  spiritual  watch- 
men, tlie  true  prophets,  formerly  consulted  my  God  (Jer- 
emiali31.  6;  Habakkuk  2. 1);  but  their  so-called  ^jj-opTie^  is 
a  snare,  entrapping  Israel  into  idolatry,  hatred — rather, 
(a  cause  of)  "  apostasy"  (see  v.  7).  [Maukeb.]  house  of 
his  God— i.  e.,  the  state  of  Ephraim,  as  in  cii.  8. 1,  [Mau- 
BEE.]  Or,  "the  house  of  his  (false)  god,"  the  calves.  [Cai.- 
ViN.]  Jehovah,  "my  God,"  seems  contrasted  with  "his 
God."  Calvin's  view  is  therefore  preferable.  9.  as  in 
the  days  of  Gibeah— as  in  the  day  of  the  perpetration  of 
the  atrocity  of  Gibeali,  narrated  in  Judges  19.  16-22,  &c. 
10.  As  tlie  traveller  in  a  wilderness  is  delighted  at  find- 
ing grapes  to  quench  his  thirst,  or  the  early  fig  (esteemed 
a  great  delicacy  in  the  East,  Isaiah  28.4;  Jeremiah  24. 2 ; 
Micah  7. 1);  so  it  was  my  delight  to  choose  your  fathers  as 
my  peculiar  people  in  Egypt  (cli.  2. 15).  at  lier  first  time 
— wlien  tlie  first-fruits  of  the  tree  become  ripe,  vrent  to 
Baal-peor— (Numbers  25.3):  the  Moabite  idol,  in  whose 
worsliip  young  females  prostituted  themselves ;  the  very 
Kin  Israel  latterly  was  guilty  of.  separated  themselves 
— consecrated  themselves,  unto  that  shame  —  to  that 
shameful  or  foul  idol  (Jeremiah  11. 13).  their  abomina- 
tions ■»vere  according  as  tliey  loved — rather,  as  Vulgate, 
"  they  became  abominable  like  the  object  of  their  love" 
(Deuteronomy  7. 26 ;  Psalm  115.  8).  English  Version  gives 
good  sense,  "  their  abominable  idols  tliey  followed  after, 
according  as  their  lusts  prompted  them"  {Margin,  Amos 
4.  5).  11.  their  glory  shall  fly  away— fit  retribution  to 
those  who  "  separated  themselves  unto  that  shame"  (v.  10). 
Children  were  accounted  the  glory  of  parents;  sterility,  a 
reproach.  "  Ephraim"  means  fruit/ulness  (Genesis  41.  52) ; 
this  its  name  shall  cease  to  be  its  chara<;teristic.  .from 
the  birth  .  .  .  womb  .  .  .  conception— Ephraim's  chil- 
Iren  shall  perish  in  a  threefold  gradation  ;  (1.)  From  the 
»(irth.  (2.)  From  the  time  of  pregnancy.  (3.)  From  the 
658 


time  of  their  first  conception,  la.  Even  though  tl'ey 
should  rear  their  children,  yet  will  I  bereave  them  (tho 
Ephraimites)of  them(Job27. 14).  woe  .  .  .  tothem-tyhen 
I  depart— yet  the  ungodly  in  their  madness  desire  God  to 
depart  from  them  (Job  21. 14 ;  22. 17 ;  Matthew  8.  34).  At 
last  they  know  to  their  cost  how  awful  it  is  when  God  haa 
departed  (Deuteronomy  31. 17;  I  Samuel  28. 15,  16;  cf.  v.  11, 
and  1  Samuel  4.  21).  13.  Ephraim,  as  I  savi^  Tyi-us  .  .  . 
in  a  pleasant  place — i.  e.,  in  looking  towards  Tyrus  (on 
whose  borders  Ephraim  lay)  I  saw  Ephraim  beautiful  in 
situation  like  her  (Ezekiel  26.  and  27.  and  28).  is  planted 
—as  a  fruitful  tree ;  image  suggested  by  the  meaning  of 
"Epliraim"  {v.  11).  bring  forth  Iiis  cliildren  to  the 
miirderer — {v.  16 ;  cii.  13. 16.)  With  all  his  fruitfulness,hia 
cliildren  shall  only  be  brought  up  to  be  slain.  14.  wliat 
-wilt  thou  givel — ^as  if  overwhelmed  by  feeling,  he  delib- 
erates with  God  what  is  most  desirable.  Give  .  .  .  amis- 
carrying  womb — of  two  evils  he  chooses  the  least.  So 
great  will  be  the  calamity,  that  barrenness  will  be  a  bless- 
ing, though  usually  counted  a  great  misfortune  (Job  3. 3; 
Jeremiah  20. 14 ;  Luke  23. 29).  15.  Gilgal— <see  Note,  ch,  4. 
15.)  This  was  the  scene  of  their  first  contumacy  in  reject- 
ing God  and  choosing  a  king  (1  Samuel  11. 14, 15;  cf.  1  Sam- 
uel 8.  7),  and  of  their  subsequent  idolatry.  All  their 
vrickedness — i.  e.,  their  chief  guilt,  tliere  I  liated  them 
—not  with  the  human  passion,  but  holy  hatred  of  their 
sin,  which  required  punisliment  to  be  inflicted  on  them- 
selves (cf.  Malachi  1.3).  out  of  mine  house — as  in  ch.  8. 
1:  out  of  the  land  holy  unto  me.  Or,  as  "love"  is  men- 
tioned immediately  after,  the  reference  may  be  to  the  He- 
brew mode  of  divorce,  the  husband  (God)  putting  the  wife 
(Israel)  out  of  the  house,  princes — revolters— "»S'ari»n  .  .  . 
Sorerim"  {Hebrew),  a  play  on  similar  sounds.  16.  The 
figures  "root,"  "fruit,"  are  suggested  by  the  word 
"  Ephraim,"  i.  e.,  fruitful  {Notes,  v.  11, 12),  "  Smitten,"  viz., 
with  a  blight  (Psalm  102. 4;.  17.  My  God— "My,"  in  con- 
trast to  "  them,"  i.  e.,  the  people,  whose  God  Jehovah  no 
longer  is.  Also  Hosea  appeals  to  God  as  supporting  his 
authority  against  the  wliole  people,  wanderers  among 
.  .  ,  nations— (2  Kings  15. 29 ;  1  Chronicles  5.26.) 

CHAPTER    X. 

Ver.  1-15.  ISEAEL's  Idolatby,  the  Sottece  of  Peejit- 
KiES  AND  Unlawful  LEAGaES,  soon  destined  to  be 
the  Ruin  of  the  State,  theib  King  and  their  Images 
being  about  to  be  cabeied  off  ;  A  JUST  Chastisement, 
the  Reaping  coebesponding  to  the  Sowing.  The 
prophecy  was  uttered  between  Shalmaneser's  first  and 
second  invasions  of  Israel.  Cf.  v.  14;  also  i'.  6,  referring  to 
Hoshea's  calling  So  of  Egypt  to  Ills  aid  ;  also  v.  4, 13.  1. 
empty— stript  of  its  fruits  [Calvin]  (Nahum  2.  2) ;  com- 
pelled to  pay  tribute  to  Pul  (2  Kings  15.  20).  Maureb 
translates,  "A  widespreading  vine;"  so  LXX.  Cf.  Genesis 
49.  22 ;  Psalm  80.  9-11 ;  Ezekiel  17. 6.  bringeth  forth  fruit 
tmto  himself— not  unto  INIe.  according  to  .  .  .  multi- 
tude of .  ,  .  fruit  .  .  .  increased  .  .  .  altars — in  propor- 
tion to  the  abundance  of  their  pi'osperity,  which  called 
for  fruit  unto  God  (cf.  Romans  6.  22),  was  the  abundance 
of  their  idolatry  (ch.  8.  4,  11).  2.  lieart  .  .  .  divided— (1 
Kings  18.  21 ;  Mattliew  6.  24 ;  James  4.  8.)  now— f.  e.,  soon, 
he— Jehovah,  break  do-ivn — "cut  off,"  viz.,  the  heads  of 
the  victims.  Those  altars,  which  were  the  scene  of  cutting 
off  the  victims'  heads,  shall  be  themselves  cut  off.  3. 
novf ,  &c.— soon  they,  deprived  of  their  king,  shall  be  re- 
duced to  say.  We  have  no  king  (v.  7, 15),  for  Jehovah  de- 
prived us  of  him,  because  of  our  not  fearing  God.  What 
then  (seeing  God  is  against  us)  should  a  king  be  able  to 
do  for  us,  if  we  had  one?  As  they  rejected  the  heavenly 
King,  they  were  deprived  of  their  earthly  king.  4.  ^vords 
— mere  empty  words,  s-ivearing  falsely  in  making  a 
covenant — breaking  their  engagement  to  Slialmaneser 
(2  Kings  17.  4),  and  making  a  covenant  with  So,  though 
covenants  with  foreigners  were  forbidden,  judgment 
...  as  hemlock— i.  e,.  Divine  judgment  sliall  spring  up 
as  rank,  and  as  deadly,  as  hemlock  in  the  furrows  (Deu- 
teronomy 29. 18 ;  Amos  5.  7 ;  6. 12).  Gesenius  translates, 
"poppy."    Gbotius,  "darnel."    5.  fear  because  of  th<a 


Reproofs  and  Threatenings  for  Idolatry. 


HOSEA   XT. 


The  Ingratitude  of  Israel., 


calves— t,  e.,  shall  fear /or  them.  Ectli-aven— substituted 
for  Bcth-el  in  contempt  (ch.  4.  15).  it—smf/ular,  the  one  in 
Bcth-el;  after  the  pattern  of  which  the  other  "calves" 
(/i?t<ra?)  were  made.  "Calves"  in  the  Hebrew  is  feminine, 
to  express  contempt,  priests— the  Hebrew  is  only  used 
of  idolatrous  priests  (2  Kings  23.  5;  Zephaniah  1.  4),  from  a 
root  meaning  either  the  black  garment  in  wliich  they  were 
Rttlred;  or,  to  recount/,  referring  to  their  howling  cries  in 
their  sacred  rites.  [Calvix.]  that  rejoiced  on  It- be- 
cause it  was  a  source  of  gain  to  them.  Maurer  translates, 
"Shall  leap  in  trepidation  on  account  of  it;"  as  Baal's 
priests  did  (1  Kings  18.  26).  tlic  glory  tliereof— the  mag- 
nificence of  its  ornaments  and  its  worship.  6.  It.  .  .  . 
also — The  calf,  so  far  from  saving  its  worshippers  from 
deportation,  itself  shall  be  carried  off;  hence  "Israel  shall 
be  ashamed"  of  it.  Jarcb — (A^ote,  ch.  5.  13.)  "A  pi-esent 
to  the  king  (whom  they  looked  to  as)  their  defender,"  or 
else  avenger,  whose  wratli  tliey  wished  to  appease,  viz., 
Shalmaneser.  The  minor  states  applied  this  title  to  the 
Great  King,  as  the  avenging  Protector,  liis  own  counsel 
— tlie  calves,  which  Jeroboam  set  up  as  a  stroke  of  policy 
to  detach  Israel  froin  Judah.  Tlieir  severance  from  Judah 
and  Jehovah  proved  now  to  be  not  politic,  but  fatal  to 
them.  7.  (Ver.  3, 15.)  foam— denoting  short-lived  exist- 
ence, and  speedy  dissolution.  As  the  foam  though  seem- 
ing to  be  eminent,  raised  on  the  top  of  the  water,  yet  has 
no  solidity,  such  is  the  throne  of  Samaria.  Maurer 
translates,  "  a  chip"  or  broken  branch  that  cannot  resist  tlie 
current.  8.  Aveh— i.  e.,  Betli-aveu.  the  sin — i.  e.,  the  oc- 
casion of  sin  (Deuteronomy  9.21;  1  Kings  12.30).  tliey 
shall  say  to  .  .  .  mountains,  Cover  us — so  terrible  shall 
be  the  calamity,  that  men  sliall  prefer  death  to  life  (Luke 
23.  30 ;  Revelation  6. 16 ;  9.  6).  Those  very  hills  on  which 
were  their  idolatrous  altars,  one  source  of  their  confi- 
dence, as  their  "king"  (v.  7)  was  the  other,  so  far  from 
helping  them,  shall  be  called  on  by  them  to  overwhelm 
them.  9.  Gibeali— (Ch.  9.  9;  Judges  19.  and20.)  They  are 
singled  out  as  a  specimen  of  the  whole  nation,  tliere 
tliey  stood— t.  e.,  tlie  Israelites  have,  as  there  and  tlien,so 
ever  since,  persisted  in  their  sin.  [Calvin.]  Or,  better, 
"tliey  stood  their  ground,"  i.  c,  did  not  perisli  then. 
[Maurer.]  tlie  battle  .  .  .  did  not  overtake  tliem — 
though  God  spared  you  then.  He  will  not  do  so  now;  nay, 
the  battle  whereby  God  punished  the  Gibeonite  "children 
of  iniquity,"  sliall  the  more  heavily  visit  you  for  your 
continued  impenitence.  Though  "they  stood"  then,  it 
shall  not  be  so  now.  The  change  from  "thou"  to  "  they" 
marks  God's  alienation  fi'om  them ;  they  are,  by  the  use 
of  the  tliird  person,  put  to  a  greater  distance  from  God. 
10.  my  desire  .  .  .  cliastise — expressing  God's  strong  in- 
clination to  vindicate  His  justice  against  sin,  as  being  the 
infinitely  holy  God  (Deuteronomy  2S.  63).  tlie  people — 
foreign  invaders  "  shall  be  gathered  against  them."  Yvhen 
tliey  sliall  bind  themselves  in  their  two  furroxvs — 
image  from  two  oxen  ploughing  together  side  bj'^  side,  in 
two  contiguous  furrows:  so  the  Israelites  shall  join  them- 
selves, to  unite  their  powers  against  all  dangers,  but  it 
will  not  save  them  from  my  destroying  them.  [Calvin.] 
Their  "two  furrows"  may  refer  to  their  two  places  of  setting 
vp  the  calves,  their  ground  of  confidence,  Dan  and  Beth-el. 
Or,  the  two  divisions  of  the  nation,  Israel  and  Judah,  "in 
their  two  furrows,"  i.e.,  in  their  respective  two  places  of 
habitation;  v.  11,  which  specifies  the  two,  favours  this 
view.  IIENDER.S0N  prefers  the  Keri  {Hebrew  Margin) 
reading,  "for  their  two  iniquities ;"  and  translates,  "when 
they  are  bound"  in  captivity.  English  Version  is  best,  as 
the  image  is  carried  out  in  v.  11 ;  only  it  is  perhaps  better 
to  translate,  "tlie  people  (the  invaders)  binding  them,'"  &c., 
1.  e.,  making  them  captives;  and  so  v.  11  alludes  to  the 
yoke  ))».lng  put  on  the  neck  of  Ephraim  and  Judah.  11. 
tauglit — !.  e.,  accustomed,  lovetli  to  tread  out  .  .  .  coi-u 
—a  far  easier  and  more  self-indulgent  work  than  plough- 
ing; in  treading  corn,  cattle  were  not  bound  together 
under  a  yoke,  but  either  trod  It  singly  with  their  feet,  or 
drew  a  threshing  sledge  over  it  (Isaiah  28.27,28):  they 
■were  free  to  eat  some  of  the  corn  from  time  to  time,  astlio 
law  required  they  should  be  unmuzzled  (Deuteronomy 
K,  i),  BO  that  they  grew  fat  In  this  work.    An  image  of 


Israel's  freedom,  prosperity,  and  self-indulgence  hereto- 
fore. But  now  God  will  put  the  Assyrian  yoke  upon  her, 
instead  of  freedom,  putting  her  to  servile  work.  I  passed 
over  upon— I  put  the  yoke  upon,  make  ...  to  ride- as 
in  Job  30.  22;  i.  e.,  hurry  Ephraim  away  to  a  distant  region. 
[Calvin.]  Lyra  translates,  "  I  will  malie  (the  Assyrian)  to 
ride  upon  Ephraim."  Maurer,  "I  will  make  Ephraim  to 
carry,"  viz.,  a  Charioteer,  liia  clods—"  the  clods  before 
him."  13.  Continuation  of  the  image  in  v.  li  (Proverbs 
H.  IS).  Act  rigliteously  and  ye  shall  reap  the  reward;  a 
reward  not  of  debt,  but  of  grace,  in  mercy— according  to 
the  measure  of  the  Divine  "  mercy,"  which  over  and  abovo 
repaj-s  the  goodness  or  "  mercy"  wliich  we  sliow  to  our 
fellow-man  (Luke  G.  38).  break  .  .  .  falloiv  ground— re- 
move your  superstitions  and  vices,  and  be  renewed. 
seek  .  .  .  LiOi-d,  till  lie  come- tliough  not  answered  im- 
mediatelj',  persevere  unceasingly  "till  He  come."  rain — 
send  down  as  a  copious  sliower.  righteousness — i.  e.,  the 
reward  of  righteousness,  i.  e.,  salvation,  temporal  and 
spiritual  (1  Samuel  26.  2,3;  cf.  Joel  2.  23).  13.  reaped  in- 
iquity—/, c,  the  fruit  of  iniquity;  as  "righteousness"  {v. 
12)  is  "the  fruit  of  righteousness"  (Job  4.  8;  Proverbs  22.  8; 
Galatians  6.  7,  8).  llcs—false  and  spurious  worship,  trust 
in  thy  -^vay— tliy  perverse  Avay  (Isaiah  57. 10;  Jeremiah 
2.  23),  thy  worship  of  false  gods.  This  was  their  internal 
safeguard,  as  their  external  was  "the  multitude  of  their 
mighty  men."  14.  tumult— a  tumultuous  war.  among 
thy  people— HI.,  j)eoples:  the  war  shall  extend  to  the 
wliole  people  of  Israel,  through  all  the  tribes,  and  the  peoples 
allied  to  her.  Shalmau  spoiled  Betli-arbel — i.  e.,  Shal- 
maneser, a  compound  name,  in  whicli  the  part  common 
to  it,  with  the  names  of  three  other  Assyrian  kings,  is 
omitted;  Tiglath-pileser,  Esar-haddon,  Shar-ezer.  So 
Jeconiah  is  abbreviated  to  Coniah,  Arbel  was  situated  in 
Naphtali  in  Galilee,  on  the  border  nearest  Assyria; 
against  it  Shalmaneser,  at  his  first  invasion  of  Israel  (2 
Kings  17.3),  vented  his  chief  rage.  God  threatens  Israel's 
fortresses  with  the  same  fate  as  Arbel  suflrered"in  the 
day  (on  the  occasion)  of  the  battle"  then  well  known, 
though  not  mentioned  elsewhere  (cf.  2  Kings  18.  34).  This 
event,  close  on  the  reign  of  Hezekiah,  shows  the  inscrip- 
tion of  Hosea  (ch.  1. 1)  to  be  correct.  15.  So  shall  Beth-el 
do  unto  you— i.  e..  Your  idolatrous  calf  at  Beth-el  shall  be 
the  cause  of  a  like  calamity  befalling  you.  your  great 
wickedness — lit.,  the  rvickedness  of  your  wickedness,  in  a 
morning — i.  e.,  speedily,  as  quickly  as  the  dawn  is  put  to 
flight  by  the  rising  sun  (ch.  6.  4;  13.  3 ;  Psalm  30.  5).  king 
— Hoshea. 

CHAPTER     XI. 

Ver.  1-12.     God's  Former  Benefits,  and  Israel's  In- 
gratitude RESULTING  IN  PUNISHMENT,   YET  JeHOVAH 

promises  Restoration  at  last.  Ver.  5  shows  this 
prophecy  was  uttered  after  the  league  made  with  Egypt 
(2  Kings  17.  4).  1.  Israel  ,  .  .  called  my  son  out  of  Egypt 
— Bengel  translates,  "  F^-om  the  time  that  he  (Israel)  was 
in  Egj'pt,  I  called  him  my  son,"  which  the  parallelism 
proves.  So  ch.  12.  9,  and  13.  4,  use  "  from  .  .  .  Egypt,"  for 
"from  the  time  that  thou  didst  sojourn  in  Egypt."  Ex- 
odus 4.  22  also  shows  that  Israel  was  called  by  God,  "  My 
son,"  from  the  time  of  his  Egj'ptian  sojourn  (Isaiah  43. 1). 
God  is  always  said  to  have  led  or  brought  forth,  not  to  have 
"called,"  Israel  from  Egypt.  Matthew  2. 15,  therefore,  iu 
quoting  this  prophecy,  typically  and  primarily  referring 
to  Israel,  antitypically  and  fully  to  Messiah,  applies  it  to 
Jesus'  sojourn  in  Egypt,  not  His  return  from  it.  Even  from 
His  infancy,  partly  spent  in  Egypt,  God  called  Him  His 
son.  God  Included  Jlessiah,  and  Israel  for  Messiah's  sake, 
in  one  common  love,  and  therefore  in  one  common 
prophecy.  Messiah's  people  and  Himself  are  one,  as  the 
Head  and  the  body,  Isaiah  49.  3  calls  Him  "  Israel." 
The  same  general  reason,  danger  of  extinction,  caused 
the  Infant  Jesus,  and  Israel  in  Its  national  Infancy  (cf. 
Genesis  42.;  43.;  45.18;  46.3,4;  Ezekiel  16.4-6;  Jeremiah 
31.  20)  to  sojourn  In  Egypt.  So  He,  and  His  spiritual  Is- 
rael, are  already  called  "God's  sons"  whilst  jet  in  the 
Egypt  of  the  world.  %.  As  they  called  them— "they," 
viz.,  monitors  sent  by  Ae.    "  Called,"  In  v.  1,  suggests  the 

659 


God's  Judgment  upon  Israel. 


HOSEA   XII. 


Reproof  oj  Ephraim  and  Jvddh. 


Idea  of  the  many  subsequent  calls  by  the  prophets,    went 
from  tliem— turned  away  in  contempt  (Jeremiah  2.  27). 
Baalim— images  of  Baal,  set  up    in  various  places.     3. 
taugUt  ...  to  go— lit.,  to  use  Ma  feet.    Cf.  a  similar  image, 
Deuteronomy  1.  31;  8.  2,  5, 15;  32.  10,  11;    Nehemiah  9.  21; 
Isaiah  63.  9;  Amos  2. 10.    God  bore  them  as  a  parent  does 
an  infant,  unable  to  supply  itself,  so  that  it  has  no  anx- 
iety about  food,  raiment,  and  its  going  forth.    Acts  13. 18, 
which  probably  refers  to  this  passage  of  Hosea;  He  took 
them  by  the  arms,  to  guide  them  that  they  might  not 
stray,    and    to    hold    them    up    that   they   might    not 
stumble,    knew  not  that  I  liealed  tJiem— i.  e.,  that  my 
design  was  to  restore  them  spiritually  and  temporally 
(Exodus  15. 26).    4.  cords  of  a  man— parallel  to  "  bands  of 
love;"  not  such  cords  as  oxen  are  led  by,  but  humane 
methods,  such  as  men  employ  when  inducing  others,  as 
for   instance,  a  father   drawing   his  child,  by  leading- 
strings,  teaching  him  to  go  {v.  1).    I  was  ...  as  they  that 
take  offtUe  yoke  on  tlieir  jaws  .  .  .  I  laid  meat— As  the 
humane  husbandman   occasionally  loosens    the  straps 
under  the  jaws  by  which  the  yoke  is  bound  on  the  neck 
of  oxen,  and  lays  food  before  them  to  eat.    An  appropriate 
Image  of  God's  deliverance  of  Israel  from  the  Egyptian 
yoke,  and  of  His  feeding  them  in  the  wilderness.    5.  He 
shall  not  return  Into  .   .   .   Egypt— rfe.,  to  seek  help 
against  Assyria  (cf.  ch.  7. 11),  as  Israel  lately  had  done  (2 
Kings  17.  4),  after  having  revolted  from  the  Assyrian,  to 
whom  they  had  been  tributary  from  the  times  of  Mena- 
hem  (2  Kings  15. 19).    In  a,  figurative  sense,  "he  shall  return 
to   Egypt"  (ch.  9.3),  i.e.,  to  Egypt-like  bondage;    also 
many  Jewish  fugitives  were  literally  to  return  to  Egypt, 
when  the  Holy  Land  was  to  be  in  Assyrian  and  Chaldean 
hands.    Assyrian  shall  he  his  king— instead  of  having 
kings  of  their  own,  and  Egypt  as  their  auxiliarj'.    he- 
cause  they  refused  to  return— just  retribution.     They 
would  not  return  (spiritually)  to  God,  therefore  they  shall 
not  return  (corporally)  to  Egypt,  the  object  of  their  desire. 
G.  ahide— or,  "fall  upon."    [Calvin.]    branches— i.  e., /u* 
villages,  which  are  the  branches  or  dependencies  of  the 
cities.   [Calvin.]  Gkotius  <ra?Mta<e5,  "  his  bars  "  (so  Lam- 
entations 2.  9),  I.  e.,  the  tvarriors  who  were  the  bulwarks  of 
the  state.    Cf.  ch.  4. 18,  "  rulers,"  Margin, "  shields  "  (Psalm 
47.9).    because  of  their  o^vn  counsels— in  worshipping 
Idols,  and  relying  on  Egypt  (cf.  cli.  10.  6).    7.  bent  to  back- 
sliding— not  only  do  they  backslide,  and  that  too  from  me, 
their  "  chief  good,"  but  they  are  bent  upon  it.    Though  they 
(the  prophets)  called  them  (the  Israelites)  to  the  Most 
High  (from  their  idols),  "none  would  exalt  (i.e.,  extol  or 
honour)  Him."    To  exalt  God,  they  must  cease  to  be  "  bent 
vn  backsliding,"  and  must  lift  themselves  VKpwards.    8. 
as  Admah  .  .  .  Zeboim — among  the  cities,  including  So- 
dom and  Gomorrah,  irretrievably  overthrown  (Deuter- 
onomy 29.  23).     heart  .  .  .  turned  -within  ine— with  the 
deepest  compassion,  so  as  not  to  execute  my  threat  (Lam- 
entations 1.20;  cf.  Genesis  43.30;  1  Kings  3.26).    So  the 
phrase  is  used  of  a  new  turn  given  to  the  feeling  (Psalm 
105.  25).    repentings — God   speaks   according   to   human 
modes  of  thought  (Numbers  23. 19).    God's  seeming  change 
Is  in  accordance  with  His  secret  everlasting  purpose  of 
love  to  His  people,  to  magnify  His  grace  after  their  despe- 
rate rebellion.    9.  I  -tvill  not  return  to  destroy  Epliraim 
— i.  e.,  I  will  no  more,  as  in  past  times,  destrc^  Ephraim. 
The  destruction  primarily  meant  is  probably  that  by  Tig- 
lath-pileser,  who,  as  the  Jewish  king  Ahaz's  ally  against 
Pekah  of  Isi-ael  and  Rezin  of  Syria,  deprived  Israel  of 
Gilead,  Galilee,  and  Naphtali  (2  Kings  15.  29).    The  ulte- 
rior reference  is  to  the  long  dispersion  hereafter,  to  be 
ended  by  God's  covenant-mercy  restoring  his  people,  not 
for  their  merits,  but  of  His  grace.    God,  .  .  .  not  man- 
not  dealing  as  man  would,  with  implacable  wrath  under 
awful  provocation  (Isaiah  55.  7-9;  Malachi  3.  6).    I  do  not, 
like  man,  change  when  once  I  have  made  a  covenant  of 
everlasting  love,  as  with  Israel  (Numbers  23. 19).     We 
measure  God  by  the  human  standard,  and  hence  are  slow 
to  credit  fully  his  promises;  these,  however,  belong  to  the 
faithful  remnant,  not  to  the  obstinately  impenitent,    in 
the  midst  of  thee— as  peculiarly  thy  God  (Exodus  19. 5,  6). 
not  enter  Into  the  city— as  an  enemy :  as  I  entered  Ad- 
660 


mah,  Zeboim,  and  Sodom,  utterly  destroying  them, 
whereas  I  will  not  utterly  destroy  thee.  Somewhat  sim- 
ilarly Jerome  :  "  I  am  not  one  such  as  human  dwellers  in 
a  city,  who  take  cruel  vengeance;  I  save  those  whom  I 
correct."  Thus  "  not  man,"  and  "in  the  midst  of  thee," 
are  parallel  to  "  into  the  city."  Though  I  am  in  the  midst 
of  thee,  it  is  not  as  man  entering  a  rebellious  city  to  de- 
stroy utterly.  Mauker  needlessly  translates,  "I  will  not 
come  ill  wrath."  10.  he  shall  roar  like  a  lion- by  awful 
judgments  on  their  foes  (Isaiah  31.  4;  Jeremiah  25.  26-30; 
Joel  3. 16),  calling  his  dispersed  "  children  "  from  the  vari- 
ous lands  of  their  dispersion,  shall  tremble— shall  flock 
in  eager  agitation  of  haste,  from  the  west^Zechariah 
8.  7.)  Lit.,  the  sea.  Probably  the  Mediterranean,  includ- 
ing its  "isles  of  the  sea,"  and  maritime  coast.  Tims  as  v. 
11  specifies  regions  of  Africa  and  Asia,  so  here  Europe. 
Isaiah  11. 11-16,  is  parallel,  referring  to  the  very  same  re- 
gions. On  "children,"  see  ch.  1. 10.  11.  tremble- flutter 
in  haste,  dove— no  longer  "a  silly  dove"  (ch.  7. 11),  but 
as  "doves  flying  to  their  windows"  (Isaiah  60.8).  in 
their  houses— (Ezekiel  28. 26.)  Lit.,  upon,  for  the  Orientals 
live  almost  as  much  upon  their  flat-roofed  houses  as  in 
them.  13.  Maurek  joins  this  verse  witlich.  12.  Butasthis 
verse  praises  Judah,  whereas  ch.  12. 2  censures  him,  it  must 
belong  rather  to  ch.  11.,  and  a  new  prophecy  begins  at  ch. 
12.  To  avoid  this,  Maurer  translates  this  verse  as  a  cen- 
sure, "Judah  wanders  with  God,"  i.  e.,  though  having  the 
true  God,  he  wanders  after  false  gods,  ruleth  -ivith  God 
—to  serve  God  is  to  reign.  Ephraim  wished  to  rule  with' 
out  God  (cf.  1  Corinthians  4. 8) ;  nay,  even,  in  order  to  rule, 
cast  off  God's  worship.  [Rivetus.]  In  Judah  was  the 
legitimate  succession  of  kings  and  priests.  >vith  the 
saints— the  holy  priests  and  Levites.  [Rivetus.]  With 
the  fathers  and  prophets  who  handed  down  the  pure  wor- 
ship of  God.  Israel's  apostasy  is  the  more  culpable,  as  he 
had  before  him  the  good  example  of  Judah,  which  he  set 
at  naught.  The  parallelism  ("with  God")  favours  Mar' 
gin,  "With  THE  Most  Holy  One." 

CHAPTER    XII. 

Ver.  1-14.  Reproof  of  Ephraim  and  Judah:  their 
Father  Jacob  ought  to  be  a  Pattern  to  them.  Tliis 
prophecy  was  delivered  about  the  time  of  Isi-ael's  seeking 
the  aid  of  the  Egyptian  king  So,  in  violatioxi  of  their  cove- 
nant with  Assyria  (see  v.  1).  He  exhorts  them  to  follow 
their  father  Jacob's  persevering  prayerfuluess,  which 
brought  God's  favour  upon  him.  As  God  is  unchangeal^le, 
He  will  show  the  same  favour  to  Jacolj's  posterity  as  Ho 
did  to  Jacob,  if,  like  him,  they  seek  God.  1.  feedeth  on 
^vlnfl— (Proverbs  15.  14 ;  Isaiah  4^1.  20.)  Followeth  after 
vain  objects,  sucli  as  alliances  willi  idolaters  and  their 
idols  (cf.  ch.  8.  7).  east  Avind— the  Simoom,  blowing  from 
the  desert  east  of  Palestine,  which  not  only  does  not 
benefit,  but  does  injury.  Israel  follows  not  only  things 
vain,  but  things  pernicious  (cf.  Job  15. 2).  increasetli  lies 
— accumulates  lie  upon  lie,  i,  e.,  impostures  wherewith 
they  deceive  themselves,  forsaking  the  truth  of  God.  de- 
solation— violent  oppressions  practised  by  Israel.  [Mau- 
ker.] Acts  which  would  prove  the  cause  of  Israel's  own 
desolation.  [Calvin.]  covenant  with  .  .  .  Assyrians — 
(Ch.  5. 13;  7. 11.)  oil  .  .  .  into  Egypt— as  a  present  from 
Israel  to  secure  Egypt's  alliance  (Isaiah  30.  6;  57.  9;  cf.  2 
Kings  17.  4).  Palestine  was  famed  for  oil  (Ezekiel  27.17). 
3.  controversy  with  Judah— (Ch.  4.1;  Micah6.2.)  Judah, 
under  Ahaz,  had  fallen  into  idolatry  (2  Kings  16.  3,  Ac). 
Jacob— t.  e.,  the  ten  tribes.  If  Judah,  the  favored  portion 
of  the  nation,  sliall  not  be  spared,  much  less  degenerate 
Israel.  3.  He— Jacob,  contrasted  witli  his  degenerate  de- 
scendants, called  by  his  name,  Jacob  (v.  2;  cf.  Micah  2.  7). 
He  took  Esau  by  the  heel  in  the  womb  in  order  to  obtain, 
if  possible,  the  privileges  of  the  flrst-born  (Genesis  25.  22- 
26),  whence  he  took  his  name,  Jacob,  meaning  supplanter; 
and  again,  by  his  strength,  prevailed  in  wrestling  with 
God  for  a  blessing  (Genesis  32. 24-29) ;  whereas  ye  disregard 
my  promises,  putting  your  confldence  in  idols  and  foreign 
alliances.  He  conquered  God,  ye  are  the  slaves  of  idols. 
Only  have  Jehovah  on  your  side,  and  ye  are  stronger  than 


Ephraim  and  Jiulah  exhorted  to  Repent. 


HOSEA  XIII. 


EphraMs  Sins  Provoke  God, 


Edom,  or  even  Assyria.  So  the  spiritual  Israel  lays  hold 
of  the  heel  of  Jesus,  "  tlie  First-boru  of  many  brethren," 
beiny  born  again  oi'  tlie  Hoiy  Spirit.  Having  no  right  in 
themselves  to  tlie  inheritance,  tliey  lay  hold  of  the  bruised 
heel,  the  humanity  of  Christ  crucified,  and  let  not  go  their 
hold  of  Him  who  is  not,  as  Ksau,  a  curse  (Hebrews  12. 16, 
17),  but,  by  becoming  a  curse  for  us,  is  a  blessing  to  us. 
poivei-  -wltU  God— referring  to  his  name,  "  Israel,"  jprt«ce 
0/  God,  acquired  on  that  occasion  (cf.  Matthew  11. 12).  As 
the  promised  Canaan  had  to  be  gained  forcibly  by  Israel, 
so  heaven  by  the  faithful  (Revelation  3.  21 ;  cf.  Luke  13. 24). 
"Strive,"  lit.,  "as  in  the  agony  of  a  contest."  So  the 
Canaanitess  (Matthew  15.  22).  liis  stvengtli— which  lay  in 
his  conscious  weakness,  whence,  when  his  thigh  was  put 
out  of  joint  by  God,  he  hunr/  upon  Ilim.  To  seek  strength 
was  his  object;  to  grant  it,  God's.  Yet  God's  mode  of  pro- 
cedure was  strange.  In  human  form  He  tries  as  it  were  to 
throw  Jacob  down.  When  simple  wrestling  was  not 
enough,  He  does  what  seems  to  ensure  Jacob's  fall,  dislo- 
cating his  thigh  joint,  so  that  he  could  no  longer  stand. 
Yet  it  was  then  that  Jacob  prevailed.  Thus  God  teaches 
us  the  irresistible  might  of  conscious  weakness.  For  when 
weak  in  ourselves,  we  are  strong  by  His  strength  put  in  us 
(Job  23.  6;  Isaiah  27.  5;  2  Corinthians  12.  9.  10).  4.  tUe 
angel— the  uncreated  Angel  of  the  Covenant,  as  God  the 
Sou  appears  in  the  Old  Testament  (Malachi  3. 1).  made 
sapplicatiou — Genesis  32.  26:  "I  will  not  let  thee  go,  ex- 
cept thou  bless  me."  lie  found  Kim— the  angel  found 
Jacob,  when  he  was  fleeing  from  Esau  into  Syria:  the 
Lord  appearing  to  him  "  in  Beth-el "  (Genesis  28. 11-19 ;  35. 
I),  What  a  sad  contrast,  tliat  in  this  same  Beth-el  now 
Israel  worships  the  golden  calves  !  there  lie  spake  witli 
us— "with  us,"  as  being  in  the  loins  of  our  progenitor 
Jacob  (cf.  Psalm  CG.  6,  "They  .  .  .  we;"  Hebrews  7.  9, 10). 
What  God  there  spake  to  Jacob  appertains  to  us.  God's 
promises  to  him  belong  to  all  his  posterity  who  follow  in 
the  steps  of  his  prayerful  faith.  5.  Lord  God— Jehovah, 
a  name  implying  His  immutable  constancy  to  His  promises. 
From  the  Hebrewrooi  meaning  existence.  "He  that  is,  was, 
and  is  to  be,"  always  the  same.  (Hebrews  13. 8;  Revelation 
1.  4, 8;  cf.  Exodus  3.  If,  15;  6.3.)  As  He  was  unchangeable 
in  His  favour  to  Jacob,  so  will  He  be  to  His  believing  pos- 
terity, of  hosts — which  Israel  foolishly  worshipped. 
Jehovah  has  all  the  hosts  (Saba)  or  powers  of  heaven  and 
earth  at  command,  so  that  He  is  as  all-powerful,  as  He  Is 
faithful,  to  fullil  His  promises  (Psalm  135.  6;  Amos  5. 27). 
memorial— tlie  name  expressive  of  the  character  in  which 
God  was  ever  to  be  remembered  (Psalm  135. 13).  6.  thou 
—who  dost  wish  to  be  a  true  descendant  of  Jacob,  to 
THY  God— who  is  therefore  bound  by  covenant  to  hear 
thy  prayers,  keep  mercy  and  judgment — (Micah  6.  8.) 
These  two  include  the  second-table  commandments,  duty 
towards  one's  neighbor,  tlie  most  visible  test  of  the  sincer- 
ity of  one's  repentance,  -tvalt  on  thy  God — alone,  not  on 
thy  idols.  Including  all  the  duties  of  the  tirst  table  (Psalm 
37.  3,5,7;  40. 1).  7.  merchant — a  play  on  the  double  sense 
of  the  Hebrew,  "Canaan,"  i.  e.,ix  Canaanite  and  a  "mer- 
chant." Ezekiel  16.3:  "Thy  birth  is  .  .  .  of  Canaan." 
They  who  naturally  were  descendants  of  pio«s  Jacob  had 
become  virtually  Canaanites,  who  were  pi'overbial  as 
cheating  ma-chanls  (cf.  Isaiah  23. 11,  Margin),  the  greatest 
reproach  to  Israel,  who  despised  Canaan.  The  PhcAiicians 
called  themselves  Canaanites  or  merchant:)  (Isaiah  23.  8). 
oppress — open  violence :  as  tlie  "  balances  of  deceit "  imply 
fraud.  8.  And— t.  e..  Notwithstanding.  Yet  I  am  .  .  . 
rich — i.  e.,  I  regard  not  what  the  prophets  say :  I  am  con- 
tent with  my  state,  a.s  I  am  rich  (Revelation  3. 17).  There- 
fore, in  just  retribution,  this  is  the  very  language  of 
the  enemy  in  being  the  instrument  of  Israel's  punish- 
ment. Zechariah  11.5:  "They  that  sell  them  say  .  .  . 
/  atn  rich."  Better  far  poverty  with  honesty,  than 
riches  gained  by  sin.  my  labours— my  gains  by 
labour,  they  shall  And  none — i.  e.,  none  shall  find 
any.  Iniquity  .  .  .  that  >vcrc  sin  — Iniquity  that  would 
bring  down  the  penalty  of  sin.  Ephraim  argues,  My 
Boccess  in  my  labours  proves  that  I  am  not  a  guilty 
Blnneras  the  prophets  assert.  Thus  sinners  pervert  God's 
long-suflTering  goodness  (Matthew  5. 45)  into  a  justiflcatlou 


of  their  impenitence  (cf.  Ecclesiastes  8.H-13).  9.  And— 
rather,  "And  yet."  Though  Israel  deserves  to  be  cast  off 
for  ever,  yet  I  am  still  what  I  have  been  from  the  time  of 
my  delivering  thein  out  of  Egypt,  their  covenant  God; 
therefore,  "  I  will  yet  make  thee  to  dwell  in  tabernacles," 
i.  e.,  to  keep  the  feast  of  tabernacles  again  In  remem- 
brance of  a  new  deliverance  out  of  bondage.  Fulfilled 
primarily  at  the  return  from  Babylon  (Nehemlah  8. 17). 
Fully  and  antltyplcally  to  be  fulfilled  at  the  final  restora- 
tion from  the  present  dispersion  (Zechariah  14. 16;  cf.  Le- 
viticus 23. 42,  43).  10.  by  .  .  .  the  prophets— Zi<.,wjpoji, i.e., 
my  spirit  resting  on  them.  I  deposited  with  them  my  in- 
structions which  ought  to  have  brought  you  to  the  right 
way.  An  aggravation  of  your  guilt,  that  It  was  not 
through  Ignorance  you  erred,  but  in  defiance  of  God  and 
His  prophets.  [Calvin.]  Ahljah  the  Shllonite,  She- 
malah,  Iddo,  Azarlah,  Hanani,  Jehu,  Elijah,  Elisha,  Ml- 
caiah,  Joel  and  Amos  were  "  the  prophets"  before  Hosea. 
visions  .  .  .  similitudes — I  adopted  such  modes  of  com- 
munication, adapted  to  man's  capacities,  as  were  calcu- 
lated to  arouse  attention  :  I  left  no  means  untried  to  re- 
form you.  Ch.  1.,  2.,  3.  contain  examples  of  "similitudes." 
11.  Is  tliere  iniquity  in  Gileadl- He  asks  the  question, 
not  as  If  the  answer  was  doubtful,  but  to  strengthen  the 
afiirmation:  "Surely  they  are  vanity;"  or  as  Matjeeb 
translates,  "  They  are  nothing  but  iniquity."  Iniquity,  es- 
pecially idolatry,  In  Scripture  is  often  termed  "  vanity." 
Proverbs  13. 11 :  "  Wealth  gotten  by  vanity,",  i.  e.,  iniquity. 
Isaiah  41. 29:  "  They  are  all  va?ii7^  .  .  .  images."  "Gilead" 
refers  to  Mizpali-gilead,a  city  representing  the  region  be- 
yond Jordan  (cb.  6. 8;  Judges  11.29);  as  "Gilgal,"  the  re- 
gion on  this  side  of  Jordan  (ch.  4. 15).  In  all  quarters 
alike  they  are  utterly  vile,  their  altars  are  as  heaps  in 
the  furro-»vs— i.  c,  as  numerous  as  such  heaps:  viz.,  the 
heaps  of  stones  cleared  out  of  a  stony  field.  An  apprcn 
priate  Image,  as  at  a  distance  they  look  like  altars  (cf.  ch. 
10. 1,  4;  and  8. 11).  As  the  third  menrber  In  the  parallelism 
answers  to  the  first,  Gilgal  to  Gilead,  so  the  fourth  to  the 
second, "  altars"  to  "  vanity."  The  word  "  heaps"  alludes 
to  the  name  "  Gilgal,"  meaning  a  heap  0/ stones.  The  very 
scene  of  the  general  circumcision  of  the  people,  and  of  the 
solemn  passover  kept  after  crossing  Jordan,  Is  now  the 
stronghold  of  Israel's  Idolatry.  13.  Jacob  fled  .  .  .  ser-ired 
— Though  ye  pride  yourselves  on  the  great  name  of  "  Is- 
rael," forget  not  that  your  progenitor  was  the  same  Jacob 
who  was  a  fugitive,  and  who  served  for  Rachel  fourteen 
years.  He  forgat  not  me  who  delivered  him  when  fleeing 
from  Esau,  and  when  oppressed  by  Laban  (Genesis  28.5; 
29. 20,  28 ;  Deuteronomy  20. 5).  Ye,  though  delivered  from 
Egypt  (i'.  13),  and  loaded  with  my  favours,  are  yet  unwill- 
ing to  return  to  me.  country  of  Syria— the  champaign 
region  of  Syria,  i.  e.,  the  portion  lying  between  the  Tigris 
and  Euphrates,  hence  called  Mesopotamia.  Padan-arani 
means  the  same,  i.  e..  Low  Syria,  as  opposed  to  Aramea 
(meaning  the  high  country)  or  Syria  (Genesis  48. 7).  13.  by 
a  propliet— Moses  (jN^umbers  12.6-8;  Deuteronomy  18.15, 
18).  ^veaeirvftil— translate,  "kept;"  there  Is  an  allusion  to 
the  same  Hebrew  word  In  v.  12,  ''kept  sheep;"  Israel  was 
kept  by  God  as  His /lock,  even  as  Jacob  kept  sheep  (Psalm  80. 
1;  Isaiali  03.11).  14.  provoked  Ixini—i.e.,  God.  leave 
his  blood  upon  him— not  take  away  the  guilt  and  pen- 
alty of  the  innocent  blood  shed  by  Ephraim  in  general, 
and  to  Molech  in  particular,  his  reproach  shall  his 
Liord  return  unto  him— Ephraim's  dishonour  to  God  in 
worshipping  Idols,  God  will  repay  to  him.  That  God  Is 
"  his  Lord  "  by  right  of  redemption  and  special  revelation 
to  Ephraim  only  aggravates  Ills  guilt.  Instead  of  giving 
him  hope  of  escape.  God  does  not  give  up  His  claim  to 
them  as  His,  however  they  set  aside  His  dominion. 

CHAPTER   XIII. 

Ver.  1-16.  Ephuaim's  sinfu.^  Ingbatitude  to  God,  awd 

ITS  FATAL,  CONSEaUENCE  ;   GOD'S  PROMISE  AT  LAST.     Thls 

chapter  and  14.  probably  belong  to  the  troubled  times  that 
followed  Pekah's  murder  by  Hoshea  (cf.  ch,  13. 11;  2  Klnga 
15. 30).  The  subject  Is,  the  Idolatry  of  Ephraim,  notwith- 
standing Ood's  past  beneflts,  destined  to  be  his  ruin.    1* 

661 


God's  Anger  against  Ephraim. 


HOSEA  XIV. 


A  Judgment  for  Itebdlitm. 


■\Vlien  Epliralm  spake  trembling— rather,  "Wben 
Ephraim  (the  tribe  most  powerful  among  the  twelve  in 
Israel's  early  history)  spake  (authoritatively)  there  was 
trembling ;"  all  reverentially  feared  him  [Jekome]  (of.  Job 
29.8,  9,  21).  offended  in  lBa.&l— 4.  e.,  in  respect  to  Baal,  by 
worshipping  him  (1  Kings  IG.  31),  under  Ahab;  a  more 
heinous  offence  than  even  the  calves.  Therefore  it  is  at 
this  climax  of  guilt  that  Ephraim  "died."  Sin  has,  in  the 
Bight  of  God,  within  itself  the  germ  of  death,  though  that 
death  may  not  visibly  take  effect  till  long  after.  Cf.  Ro- 
mans 7. 9,  "  Sin  revived,  *and  I  died."  So  Adam  in  the  day 
of  his  sin  was  to  die,  though  the  sentence  was  not  visibly 
executed  till  long  after  (Genesis  2. 17 ;  5. 5).  Israel  is  simi- 
larly represented  as  politically  dead  in  Ezekiel  37.  a.  ac- 
cording to  their  own  understanding — i.  e.,  their  arbi- 
trary devising.  Cf.  "will-worship,"  Colossians  2. 23.  Men 
are  not  to  be  "w'.^je  above  that  which  is  Avritten,"  or  to 
follow  their  own  understanding,  but  God's  command  in 
worship.  Uiss  the  calves— an  act  of  adoration  to  the 
golden  calves  (cf.  1  Kings  19. 18 ;  Job  31. 27 ;  Psalm  2. 12).  3. 
tUey  sliall  l>e  as  tlie  morning  cloud  .  .  .  dew— (Ch.  6. 4.) 
As  their  "goodness"  soon  vanished  like  the  morning 
cloud  and  dew,  so  they  shall  perish  like  them,  tlie  floor 
—the  threshing-floor,  generally  an  open  area,  on  a  height, 
exposed  to  the  winds,  cliimney— generally  in  the  East 
an  orifice  in  the  wall,  at  once  admitting  the  light,  and 
giving  egress  to  the  smoke.  4.  (Ch.  12.9;  Isaiah  43.11.) 
no  sa-riour  [temporal  as  well  as  spiritual]  besides  me— 
(Isaiah  45. 21.)  5.  I  did  linow  thee— t.  c,  did  acknowledge 
thee  as  mine,  and  so  took  care  of  thee  (Psalm  144. 3 ;  Amos 
3.2).  As  I  knew  thee  as  mine,  so  t/iott  shouldest  know  no 
God  but  me  (v.  4).  in  .  .  .  land  of  .  .  .  drought— (Deute- 
ronomy 8. 15.)  6.  Image  from  cattle,  waxing  wanton  in 
abundant  pasture  (cf.  ch.  2.5,  8;  Deuteronomy  32.13-15). 
In  proportion  as  I  fed  them  to  the  full,  they  were  so  sati- 
ated that  "  their  heart  was  exalted ;"  a  sad  contrast  to  the 
time  when,  by  God's  blessing,  Ephraim  truly  "exalted 
himself  in  Israel"  (v.  1).  therefore  have  they  forgotten 
me — the  very  reason  why  men  sliould  remember  God,  viz., 
prosperity,  which  comes  from  Him,  is  the  cause  often  of 
their  forgetting  Him.  God  had  warned  them  of  this  dan- 
ger (Deuteronomy  6.11,  12).  t.  (Ch.  5.14;  Lamentations 
3. 10.)  leopard— the  Hebrew  comes  from  a  root  meaning 
spotted  (cf.  Jeremiah  13.  23).  Leopards  lurk  in  thickets, 
and  thence  spring  on  their  victims,  observe — i.e.,  lie  in 
wait  for  them.  Several  MSS.,  LXX.,  Vidgate,  Syriac  and 
Arabic  read,  by  a  slight  change  of  the  Hebreiv\ovre\  point- 
ing, "by  the  way  of  Assyria,"  a  region  abounding  in 
leopards  and  lions.  English  Version  is  better.  8.  "Wri- 
ters on  the  natures  of  beasts  say  that  none  is  more  sav- 
age than  a  she-bear,  when  bereaved  of  her  whelps."  [Je- 
kome.] caul  of .  .  .  heart— the  membrane  enclosing  it; 
the  pericardium,  there— "by  the  way"  (v.  7).  9.  thou  .  .  . 
in  me— in  contrast,  hast  destroyed  thyself— i.  e.,  thy  de- 
struction is  of  thyself  (Proverbs  6. 32 ;  8.  36).  In  me  is  thine 
help — lit.,  in  thine  help— (cf.  Deuteronomy  33.  26).  Hadst 
thou  rested  thy  hope  in  me,  I  would  have  been  always 
ready  at  hand  for  thy  help.  [Gkotius.]  10.  I  will  be 
thy  king ;  where — rather,  as  Margin  and  LXX.,  Syriac, 
TMif/a^e,  "Where  now  is  thy  king?"  [Mauree.]  English 
Version  is,  however,  favoured  both  by  the  Hebrew,  by  the 
antithesis  between  lsvsieVsse\i-c\ios,ensin(X  perishing  kings, 
and  God,  Israel's  abiding  King  i,ci.  ch.  3.  4,  5).  -^vherc  .  .  . 
Give  me  a  king — Where  now  is  the  king  whom  ye  substi- 
tuted in  my  stead  ?  Neither  Saul,  whom  the  whole  nation 
begged  for,  not  contented  with  me  their  true  king  (1  Sam- 
uel 8.  5,  7, 19,  20;  10. 19),  nor  Jeroboam,  whom  subsequently 
the  ten  tribes  chose  instead  of  the  line  of  David  my 
anointed,  can  save  thee  now.  They  had  expected  from 
their  kings  what  is  the  prerogative  of  God  alone,  viz.,  the 
power  of  saving  them,  judges— including  all  civil  author- 
ities under  the  king  (cf.  Amos  2.  3).  11. 1  gave  .  .  .  king 
In  .  .  .  anger  .  .  .  took  .  .  .  avray  in  .  .  .  w^ratli- true 
both  of  Saul  (1  Samuel  15. 22,  23 ;  16. 1)  and  of  Jeroboam's 
line  (2  Kings  15.  30).  Pekah  was  taken  away  through 
Iloshea,  as  himself  took  away  Pekahiah ;  and  as  Hoshea 
was  soon  to  be  taken  away  by  the  Assyrian  king.  13. 
bound  up  .  .  .  hid- treasures,  meant  to  be  kept,  are 
662 


bound  up  and  hidden,  i.  e.,  do  not  flatter  yourselves,  be- 
cause of  the  delay,  that  I  have  forgotten  your  sin.  Nay 
(ch.9.9),  Ephraim's  iniquity  iskept  as  it  were  safely  sealed 
up,  until  the  due  time  comes  for  bringing  it  forth  for  pun- 
ishment (Deuteronomy  32. 34 ;  Job  14. 17 ;  21. 19 ;  cf.  Romans 
2. 5).  Opposed  to  "  blotting  out  the  handwriting  against" 
the  sinner  (Colossians  2. 14).  13.  sorro-ws  of  a  travailing 
tvoman — calamities  sudden  and  agonizing  (Jeremiah  30. 
6).  unw^ise- in  not  foreseeing  the  impending  judgment, 
and  averting  it  by  penitence  (Proverbs  22.  3).  he  should 
not  stay  long  in  the  place  of  the  breaking  forth  of 
children — when  Israel  might  deliver  himself  from  calam- 
ity by  the  pangs  of  penitence,  he  brings  ruin  on  himself 
by  so  long  deferring  a  new  birth  unto  repentance,  like  a 
child  whose  mother  has  not  strength  to  bring  't  forth, 
and  which  therefore  remains  so  long  in  the  passage  from 
the  womb  as  to  run  the  risk  of  death  (2  Kings  19.  3;  Isaiah 
37.  3;  66.  9).  14.  Applying  primarily  to  God's  restoration 
of  Israel  from  Assyria  partially,  and,  in  times  yet  future, 
fully,  fi-om  all  the  lands  of  their  present  long-continued 
dispersion,  and  political  death  (cf.  ch.  6.  2;  Isaiah  25.  8;  26. 
19;  Ezekiel  37. 12).  God's  power  and  grace  are  magnified 
in  quickening  what  to  the  eye  of  flesh  seems  dead  and 
hopeless  (Romans  4. 17, 19).  As  Israel's  history,  past  and 
future,  has  a  representative  character  in  relation  to  the 
Church,  this  verse  is  expressed  in  language  alluding  to 
Messiah's  (who  is  the  ideal  Israel)  grand  victory  over  the 
grave  and  death,  the  first-fruits  of  His  own  resurrection, 
the  full  harvest  to  come  at  the  general  resurrection ;  hence 
the  similarity  between  this  verse  and  Paul's  language  as 
to  the  latter  (1  Corinthians  15.  55).  That  similarity  be- 
comes more  obvious  hy  translating  as  LXX.,  which  Paul 
plainly  quotes  from ;  and  as  the  same  Hebrew  word  is 
translated  in  v.  10,  "  O  death,  where  are  thy  plagues  (para- 
phrased by  LXX.,  'thy  victory')?  O  grave,  where  is  thy 
destruction"  (rendered  by  LXX.,  'thy  sting')?"  The  ques- 
tion is  that  of  one  triumpliing  over  a  foe,  once  a  cruel 
tyi-ant,  but  now  robbed  of  all  power  to  hurt,  repentance 
shall  be  hid  from  mine  eyes — i.  e.,  I  will  not  change  my 
purpose  of  fulfilling  my  promise  by  delivering  Israel,  oa 
the  condition  of  their  return  to  me  (cf.  ch.  14.  2-8;  Num- 
bers 23. 19 ;  Romans  11.  29).  15.  fruitful— referring  to  the 
meaning  of  "  Epliraim,"  from  a  Hebrew  root,  "  to  be  fruit- 
ful" (Genesis  41.  52).  It  was  long  the  most  numerous  and 
flourishing  of  the  tribes  (Genesis  48. 19).  ^vind  of  tlie 
liOi-d— i.  e.,  sent  by  the  Lord  (cf.  Isaiah  40.  7),  who  has  His 
instruments  of  punishment  always  ready.  The  Assyrian, 
Shalmaneser,  &c.,is  meant  (Jereniiah  4.  H;  18.17;  Ezekiel 
19.  12).  froH»  the  wilderness  —  i.  e.,  the  desert  part  of 
Syria  (1  Kings  19.  15),  the  route  from  Assyria  into  Israel, 
he— the  Assyrian  invader.  Shalmaneser  began  the  siege 
of  Samaria  in  723  b.  c.  Its  close  was  in  721  b.  c,  the  first 
year  of  Sargon,  who  seems  to  have  usurped  the  throne  of 
Assyria  whilst  Slialmaneser  was  at  the  siege  of  Samaria. 
Hence,  whilst  2  Kings  17.  6  states,  "  the  king  of  Assyria 
took  Samaria,"  2  Kings  18. 10  says,  "at  tlie  end  of  three 
years  they  took  it."  In  Sargon's  magnificent  palace  at 
Khorsabad,  inscriptions  mention  the  number — 27,280— of 
Israelites  carried  captive  by  the  founder  of  the  palace 
from  Samaria  and  other  places  of  Israel.  [G.  V,  Smith.] 
16.  This  verse  and  v.  15  foretell  the  calamities  about  to 
befall  Israel  before  her  restoration  (v.  14),  owing  to  her 
impenitence,  her  God— the  greatest  aggravation  of  her 
rebellion,  that  it  was  against  her  God  (v.  4).  infants  .  .  . 
dashed  in  pieces,  &c.— (2  Kings  8. 12;  15. 16;  Amos  1. 13.) 

CHAPTER  XIV. 

Ver.  1-9.  God's  Promise  of  Blessing,  on  theik  Re- 
pentance :  THEIR  Abandonment  of  Idolatry  Fore- 
told :  the  Conclusion  of  the  Whole,  the  Just  shall 
Walk  in  God's  Ways,  but  the  Transgressor  shali^ 
Fall  THEREIN.  1.  fallen  by  thine  Iniquity— (Ch.  5.  5; 
13.  9.)  3.  Take  Tvith  you  words--instead  of  sacrifices, 
viz.,  the  words  of  penitence  here  put  in  your  mouths  by 
God.  "Words,"  in  Hebrew, mean  realities,  there  being  the 
same  term  for  ivords  and  things  ;  so  God  implies,  He  will 
not  accept  empty  professions  (Psalm  78. 36;  Isaiah  29. 13), 


Introduction. 


JOEL. 


Introduction. 


He  docs  not  ask  costly  sacrifices,  but  icords  of  heartfelt 
penitence,  receive  iis  graciously— tt<.  (for)  <;ood.  calves 
of  our  lips — t.  e.,  instead  of  sacrifices  of  calves,  which  we 
cannot  ofler  to  Thee  in  exile,  we  present  the  praises  of  our 
lips.  Thus  the  exile,  wherein  the  temple  service  ceased, 
prepared  the  way  for  the  gospel  time,  when  the  types  of 
tlie  animal  sacrifices  of  the  Old  Testament  being  realized 
in  Christ's  perfect  sacrifice  once  for  all,  "  the  sacrifice  of 
praise  to  God  continually  that  is  the  fruit  of  our  lips" 
(Hebrews  13.  14)  takes  their  place  in  the  New  Testament. 
3.  Three  besetting  sins  of  Israel  are  here  renounced,  trust 
In  Assyria,  application  to  Egypt  for  its  cavalry  (forbidden, 
Deuteronomy  17. 16  ;  cf.  ch.  7. 11 ;  11.  5 ;  12. 1 ;  2  Kings  17.  4 ; 
Psalm  33.  17;  Isaiah  30.  2, 16;  31. 1),  and  idolatry,  father- 
less— descriptive  of  tlie  destitute  state  of  Israel,  when  sev- 
ered from  God,  their  true  Father.  We  shall  henceforth 
trust  in  none  but  thee,  the  only  Father  of  the  fatherless, 
and  Helper  of  the  destitute  (Psalm  10. 14;  68.5);  our  nation 
has  experienced  Thee  such  in  our  helpless  state  in  Egypt, 
and  now  in  a  like  state  again  our  only  hope  is  Thy  good- 
ness. ■*.  God's  gracious  reply  to  their  self-condemning 
prayer,  backsliding — apostasy;  not  merely  occasional 
backslidings.  God  can  heal  the  most  desperate  sinful- 
ness. [Calvin.]  freely— with  a  gratuitous,  unmerited, 
•snd  abundant  love  (Ezekiel  16.  60-63).  So  as  to  the  spir- 
itual Israel  (John  15.  16;  Romans  3.  24;  5.  8;  1  John  4. 10). 
5.  as  tUe  de'w— which  falls  copiously  in  the  East,  supply- 
ing the  place  of  the  more  frequent  rains  In  other  regions. 
God  will  not  be  "  as  the  early  dew  that  goeth  away,"  but 
constant  (ch.  6. 3,  4;  Job  29. 19;  Proverbs  19. 12),  tUe  lUy 
—no  plant  is  more  productive  than  the  lily,  one  root 
often  producing  fifty  bulbs  [Pliny,  H.  N.  21.  5].  The 
common  lily  is  wliite,  consisting  of  six  leaves  opening 
like  bells.  The  royal  lily  grows  to  the  height  of  three 
or  four  feet;  Matthew  6.29  alludes  to  the  beauty  of  its 
flowers,  roots  as  Iicbanon— i.  e.,  as  the  trees  of  Leba- 
non (especially  the  cedars),  which  cast  down  their  roots 
as  deeply  as  is  their  height  upwards ;  so  tliat  they  are 
immovable  [Jerome],  (Isaiah  10.  34).  Spiritual  growth 
consists  most  in  the  growth  of  the  root  which  Is  out 
of  sight.  6.  branches — shoots,  or  suckers,  beauty  .  .  . 
aa  tbe  olive — which  never  loses  its  verdure.  One  plant 
is  not  enough  to  express  the  graces  of  God's  elect  people. 
Tlie  lilj/ depicts  its  lovely  growth ;  but  as  it  wants  dura- 
tion and  flrmiiess,  the  deeply-rooted  cedars  of  Leba- 
non are  added ;  these,  however,  are  fruitless,  therefore 
the  fruitful,  peace-bearing,  fragrant,  ever-green  olive  is 
added,  smell  as  liebanon — which  exhaled  from  it  the 
fragrance  of  odoriferous  trees  and  flowers.  So  Israel's 
name  shall  be  in  good  savour  with  all  (Genesis  27. 27;  Song 
Of  Solomon  4. 11).    7,  They  thai  used  to  dwell  under  Israel's 


shadow  (l:>ut  who  shall  have  been  forced  to  leave  it),  shall 
return,  i.  e.,  be  restored  (Ezekiel  35.  9).  Others  take  "Hia 
shadow"  to  mean  Jehovah's  (cf.  Psalm  17.  8;  91. 1;  Isaiah  4. 
6),  which  V.  1,  2,  "return  unto  the  Lord,"  Ac,  favours.  But 
the  "  his"  in  v.  6  refers  to  Israel,  and  therefore  must  refer  to 
the  same  here,  revive  as  .  .  .  com— as  the  corn  long 
buried  in  the  earth  springs  up,  with  an  abundant  produce, 
so  shall  they  revive  from  their  calamities,  with  a  great 
increase  of  offspring  (cf.  John  12.  24).  scent ,tliereof—i.  <?., 
Israel's  fame.  Cf.  v.  6,  "His  smell  as  Lebanon;"  Song  of 
Solomon  1.3:  "Thy  name  is  as  ointment  poured  forth." 
LXX.  favour  Margin,  "memorial."  as  the  'tviue  of  Le- 
banon— which  was  most  celebrated  for  its  aroma,  flavour, 
and  medicinal  restorative  properties.  8.  Ephraim  shall 
say— being  brought  to  penitence  by  God's  goodness,  and 
confessing  and  abhorring  his  past  madness.  I  have 
heard  .  .  .  and  observed  him— I  Jehovah  have  answered 
and  regarded  him  luilh  favour  ;  the  opposite  of  God's  "hid- 
ing his  face  from"  one  (Deuteronomy  31.  17).  It  is  the 
experience  of  God's  favour,  in  contrast  to  God's  wrath 
heretofore,  that  leads  Ephraini  to  abhor  his  past  idolatry. 
Jehovah  heard  and  answered:  whereas  the  idols,  as  Eph- 
raim  now  sees,  could  not  hear,  much  less  answer.  I  am 
...  a  green  fir— or  cypress;  ever  green,  winter  and  sum- 
mer alike;  tlie  leaves  not  falling ofT in  winter.  Fromme 
is  thy  fruit  found  —  "From  me,"  as  the  root.  Thou 
needest  go  no  farther  than  me  for  the  supply  of  all  thy 
wants;  not  merely  i\\e  protection  implied  by  the  shadow 
of  the  cypress,  but  that  which  the  cypress  has  not,  viz., 
fruit,  all  spiritual  and  temporal  blessings.  It  maybe  also 
Implied,  that  whatever  spiritual  graces  Ephraim  seeks 
for  or  may  have,  are  not  of  themselves,  but  of  God  (Psalm 
1.  3 ;  John  15.  4,  5.  8;  James  1. 17).  God's  promises  to  us  are 
more  our  security  for  mortifying  sin  than  our  promises  to 
God  (Isaiah  27.  9).  9.  Epilogue,  summing  up  the  whole 
previous  teaching.  Here  alone  Hosea  uses  the  term 
"righteous,"  so  rare  were  such  characters  in  his  day. 
There  is  enough  of  saving  truth  clear  in  God's  word  to 
guide  those  humbly  seeking  salvation,  and  enough  of 
difliculties  to  confound  those  who  curiously  seek  them 
out,  rather  than  practically  seek  salvation,  fall — stum- 
ble and  are  offended  at  difficulties  opposed  to  their  preju- 
dices and  lusts,  or  above  their  self-wise  understanding  (cf. 
Proverbs  10.29;  Micah  2.7;  Matthew  11.19;  Luke  2.34; 
John  7. 17;  1  Peter  2.  7, 8).  To  him  who  sincerely  seeks  the 
agenda,  God  will  make  plain  the  credenda.  Christ  is  the 
foundation-stone  to  some :  a  stone  of  stumbling  and  rock 
of  offence  to  others.  The  same  sun  softens  wax  and 
hardens  clay.  But  their  fall  is  the  most  fatal  who  fall  in 
the  ways  of  God,  split  on  the  Rock  of  ages,  and  suck  poison 
out  of  the  Balm  of  Gilead. 


JOEL. 


INTRODUCTION. 


Joel  (meaning  "one  to  whom  Jehovah  is  God,"  i,  e.,  worshipper  of  Jehovah)  seems  to  have  belonged  to  Judah,  as  no 
reference  occurs  to  Israel ;  whereas  he  speaks  of  Jerusalem,  the  temple,  the  priests,  and  the  ceremonies,  as  if  he  were 
intimately  familiar  with  them  (cf.  ch.  1. 14;  2. 1, 15,  32;  3. 1,  2,  6, 16, 17,  20,  21).  His  predictions  were  probably  delivered 
In  the  early  days  of  Joash,  b.  c.  870-865.  For  no  reference  Is  made  in  them  to  the  Babylonian,  Assyrian,  or  even  the 
Syrian  invasion  ;  and  the  only  enemies  mentioned  are  the  Philistines,  Phoenicians,  Edomites,  and  Egyptians  (ch.  3. 4, 
19).  Had  he  lived  after  Joash,  he  would  doubtless  have  mentioned  the  Syrians  among  the  enemies  whom  he  enumer- 
ates, siiice  they  took  Jerusalem,  and  carried  oft  Immense  spoil  to  Damascus  (2  Chronicles  24.  23,  24),  No  idolatry  is 
mentioned;  and  the  temple  services,  the  priesthood,  and  other  institutions  of  the  theocracy,  are  represented  as  flour- 
ishing. This  all  answers  to  the  state  of  things  under  the  high  priesthood  of  Jehoiada,  through  whom  Joash  had  been 
placed  on  the  tlirone,  and  who  lived  in  the  early  years  of  Joash  (2  Kings  11. 17, 18;  12.  2-16;  2  Chronicles  24.  4-11).  He 
was  son  of  Pethuel. 

The  flrst  chapter  describes  the  desolation  caused  by  an  inroad  of  locusts— one  of  the  Instrnments  of  Divine  judgment 
mentioned  by  Moses  (Deuteronomy  28.  38,  39)  and  by  Solomon  (1  Kings  8.  87).  The  second  chapter  (v.  1-11),  the  appear- 
ance of  them,  under  images  of  a  hostile  army  suggesting  that  the  locusts  were  symbols  and  forerunners  of  a  more 
terrible  scourge,  viz.,  foreign  enemies  who  would  consume  all  before  them.  (The  absence  of  mention  of  personal  in- 
jury to  the  inhabitants  Is  not  a  just  objection  to  the  figurative  Interpretation;  for  the  figure  is  consistent  throughom 

C03 


Jod  Exhorldh  to  an  Observance 


JOEL   I. 


of  Sundry  Judgments  of  God. 


In  attributing  to  the  locusts  only  injury  to  vegetation,  tliereby  injuring  indirectly  man  and  beast.)  Ch.  2. 12-17,  exhorta- 
tion to  repentance,  tlie  result  of  which  will  be,  God  will  deliver  His  people,  the  former  and  latter  rains  shall  return 
to  fertilize  their  desolated  lands,  and  shall  be  the  pledge  of  the  spiritual  outpouring  of  grace  beginning  with  Judah, 
and  thence  extending  to  "all  flesh."  Ch.  2. 18-32;  ch.  3.,  God's  judgments  on  Judah's  enemies,  whereas  Judah  shall  be 
established  for  ever. 

Joel's  style  is  pre-eminently  pure.  It  Is  characterized  by  smoothness  and  fluency  in  the  rhythms,  roundness  in  the 
sentences,  and  regularity  in  the  parallelisms.  With  the  strength  of  Micah  it  combines  the  tenderness  of  Jeremiah, 
the  vividness  of  Nahum,  and  the  sublimity  of  Isaiah.  As  a  specimen  of  his  style  take  ch.  2.,  wherein  the  terrible 
aspect  of  the  locusts,  their  rapidity,  irresistible  progress,  noisy  din,  and  instinct-taught  power  of  marshalling  their 
forces  for  their  career  of  devastation,  are  painted  with  graphic  reality. 


CHAPTER   I. 

Ver  1-20.    The  Desolate  Aspect  of  the  Country 

THROUGH  THE  PLAGtTE  OF  LOCUSTS  ;  THE  PEOPLE  ADMON- 
ISHED TO  OFFER  solesin  Prayers  in  the  Temple;  for 
THIS  Calamity  is  the  Earnest  of  a  still  heavier 
OsE.  I.Joel — meaning,  ,/e/ioi'aft  is  Go(2.  son  of  PetUiiel 
—to  distinguish  Joel  the  prophet  from  others  of  the  name. 
Persons  of  eminence  also  Avere  noted  by  adding  the  father's 
name.  a,3.  Aspiritedintroductioncallingattention.  old 
men— the  best  Judges  in  question  concerning  the  past 
(Deuteronomy  32.  7 ;  Job  32.  7).  HatK  tlilg  been,  &c.—i,  e.. 
Hath  any  so  grievous  a  calamity  as  this  ever  been  before? 
No  such  p'ague  of  locusts  had  been  since  the  ones  in 
Egypt.  Exodus  10.  14  is  not  at  variance  with  this 
verse,  which  refers  to  Judea,  in  which  Joel  says  there 
had  been  no  such  devastation  before.  3.  tell  ye  your 
clillclren— in  order  that  they  may  be  admonished  by  the 
severity  of  the  punishment  to  fear  God  (Psalm  78.6-8;  cf. 
Exodus  13.  8 ;  Joshua  4. 7).  4.  This  verse  states  the  subject 
on  which  he  afterwards  expands.  Four  species  or  stages 
oi  locusts,  rather  than  four  difTerent  insects,  are  meant  (cf. 
Leviticus  11.22).  Lit.,  (1.)  the  gnawing  locust;  (2.)  the 
swarming  \oc\xst;  (3.)  W\e  licking  locn^A  ;  (4.)  the  consuming 
locust;  forming  a  climax  to  the  most  destructive  kind. 
The  last  is  often  three  inches  long,  and  the  two  antennae, 
each  an  Inch  long.  The  two  hinder  of  its  six  feet  are 
larger  than  the  rest,  adapting  it  for  leaping.  The  first 
"kind"  is  that  of  the  locust,  having  just  emerged  from 
the  egg  in  spring,  and  without  wings.  The  second  is  when 
at  the  end  of  spring,  still  in  their  first  skin,  they  put  forth 
little  ones  without  legs  or  wings.  The  third,  when  after 
their  third  casting  of  the  old  skin,  they  get  small  wings, 
which  enable  them  to  leap  the  better,  but  not  to  fly;  being 
not  able  to  go  away  till  their  wings  are  matured,  they  de- 
vour all  before  them,  grass,  shrubs,  and  bark  of  trees: 
translated  "rough  caterpillars"  (Jeremiah  51.  27).  The 
ft)urth  kind,  the  matured  winged  locust  (see  JVoie,  Nahum 
3.  16).  In  ch.  2.  2.5  they  are  enumerated  in  the  reverse 
order,  where  the  restoration  of  the  devastations  caused 
by  them  is  promised.  The  Hebrews  make  the  first  species 
refer  to  Assyria  and  Babylon ;  the  second  species,  to  Medo- 
Persia;  the  third,  to  Greco-Macedonia  and  Antiochus 
Epiphanes;  the  fourth,  to  the  Romans.  Though  the  pri- 
mary refei'ence  be  to  literal  locusts,  the  Holy  Spirit  doubt- 
less had  in  view  the  successive  empires  which  assailed 
Judea,  each  worse  than  its  predecessor,  Rome  being  the 
climax.  5.  Awake— out  of  your  ordinary  state  of  drunken 
stupor,  to  realize  the  cutting  off  from  you  of  your  favour- 
ite drink.  Even  the  drunkards  (from  a  Hebrew  root,  any 
strong  drink)  shall  be  forced  to  "howl,"  though  usually 
laughing  in  the  midst  of  the  greatest  national  calamities, 
BO  palpably  and  universally  shall  the  calamity  affect  all. 
•*vine  .  .  .  new  wine — neiv  or  fresh  wine,  in  Hebreiv,  is  the 
unfermented,  and  therefore  unintoxicating,  sweet  juice 
extracted  by  pressure  from  grapes  or  other  fruit,  an  pome- 
granates (Song  of  Solomon  8.  2).  Wine  is  the  produce  of 
the  grape  alone,  and  is  intoxicating  (see  Note,  v.  10).  6. 
nation  —  applied  to  the  locusts,  rather  than  "people" 
(Proverbs  30.  25,  26),  to  mark  not  only  their  numbers,  but 
also  their  savage  liostility ;  and  also  to  prepare  the  mind  of 
the  hearer  for  the  transition  to  the  figurative  locusts  in 
ch.  2.,  viz.,  the  "nation"  or  Gentile  foe  coming  against 
Judea  (cf,  ch.  2. 2).  my  land— i.  e.,  Jehovah's ;  which  never 
664 


would  have  been  so  devastated  were  7 not  pleased  to  in- 
flict punishment  (ch.  2. 18;  Isaiah  14.  25;  Jeremiah  16. 18; 
Ezekiel  36.5;  38.  16).  strong  — as  irresistibly  sweeping 
away  before  its  compact  body  the  fruits  of  man's  indus- 
try, -ivlthout  nnmbei*— so  Judges  6. 5 ;  7. 12,  "  like  grass- 
hoppers (or  locusts)  for  multitude"  (Jeremiah  46. 23;  Nahum 
3. 15).  teetli  .  .  .  lion— i.  e.,  the  locusts  are  as  destructive 
as  a  lion  ;  there  is  no  vegetation  that  can  resist  their  bite 
(cf.  Revelation  9.8).  Pliny  says  "they  gnaw  even  the 
doors  of  houses."  7.  barked— Bochart,  Avith  LXX.  and 
Spriae,  trarislates,  from  an  Arabic  root,  "hath  broken," 
viz.,  the  topmost  shoots,  which  locusts  most  feed  on.  Cal- 
vin supports  ^/j//?w74  Version,  my  vine  .  .  .  my  flg  tree 
— being  in  "my  land,"  i.  e.,  Jehovah's  {v.  6).  As  to  the 
vine-abounding  nature  of  ancient  Palestine  see  Numbers 
13.  23,  24.  cast  it  a-way — down  to  the  ground,  brancliea 
.  .  .  -ivliUe  —  both  from  the  bark  being  stripped  off  (Gen- 
esis 30.  37),  and  from  the  branches  drying  up  through  the 
trunk,  both  bark  and  wood  being  eaten  up  below  by  the 
locusts.  8.  liament  —  O  "my  land"  {v.  6;  Isaiah  24.4). 
virgin  .  .  .  for  the  Imsband — A  virgin  betrothed  was  re- 
garded as  married  (Deuteronomy  22.  23;  Matthew  1.  19). 
The  Hebrctv  for  "husband"  is  lord  or  possessor,  the  hus- 
band being  considered  the  master  of  the  wife  In  the  East. 
of  licr  youtli  —  when  the  affections  are  strongest,  and 
when  sorrow  at  bereavement  is  consequently  keenest. 
Suggesting  the  thought  of  what  Zion's  grief  ought  to  be 
for  her  separation  from  Jehovah,  the  betrothed  husband 
of  her  early  days  (Jeremiah  2.  2;  Ezekiel  16.  8;  Hosea  2.7; 
cf.  Proverbs  2.17;  Jeremiah  3.4).  9.  The  greatest  sorrow 
to  the  mind  of  a  religious  Jew,  and  what  ought  to  impress 
the  whole  nation  with  a  sense  of  God's  displeasure,  is  the 
cessation  of  the  usual  temple  worship,  meat  offering — 
Hebrew,  mineha  ;  "  meat"  not  in  the  English  sense  "flesh," 
but  the  unbloody  offering  made  of  flour,  oil,  and  frankin- 
cense. As  it  and  the  drink  offering  or  libation  poured 
out  accompanied  every  sacrificial  flesh  offering,  the  latter 
is  included,  though  not  specified,  as  being  also  "cut  off," 
owing  to  there  being  no  food  left  fornian  or  beast,  priests 
. . .  mowrn— not  for  tlieir  own  loss  of  sacrificial  perquisites 
(Numbers  18.  8-15),  but  because  they  can  no  longer  offer 
the  appointed  offerings  to  Jehovah,  to  whom  they  minis- 
ter. 10.  Held  .  .  .  land — differing  in  that  "field"  means 
the  open  unenclosed  country;  "land,"  the  rich  red  soil 
(from  a  root  to  be  red)  fit  for  cultivation.  Thus,  "  a  man 
of  the  field,''  in  Hebrew,  is  a  hunter;  a  man  of  the  ground 
or  land,  an  agriculturist  (Genesis  25.27).  Field  and  land 
are  here  personified.  ne-*v  wine— from  a  Hebreiu  root  im- 
plying that  it  takes  possession  of  the  brain,  so  that  a  man 
is  not  master  of  himself.  So  the  Arabic  term  is  from  a 
root  to  hold  captive.  It  is  already  fermented,  and  so  intox- 
icating, unlike  the  sweet  fresh  urine,  In  v.  5,  called  also 
"new  wine,"  though  a  different  Hebrew  word.  It  and 
"  the  oil"  stand  for  the  vine  and  the  olive  tree,  from  which 
the  "wine"  and  "oil"  are  obtained  {v.  12).  dried  nj) — not 
"ashamed,"  as  Margin,  as  is  proved  by  the  paralleMsm  to 
"languisheth,"  i.  e.,  droopeth,  11.  Be  .  . .  asbamed- i.  e.. 
Ye  shall  have  the  shame  of  disappointment  on  account  of 
the  failure  of  "the  wheat"  and  "barley"  "harvest." 
Iio'«vl  .  .  ,  vlne-dressers — the  semicolon  should  follow, 
as  it  is  the  "husbandmen"  who  are  to  be  "ashamed"  "for 
the  wheat,"  &c.  The  cause  of  the  "vine-dressers"  being 
called  to  "howl"  does  not  come  till  v.  12,  "The  vine  is 
dried  up."   13.  pomegranate— a  tree  straight  in  the  stem. 


r/t€  Prophet  Prescribeth  a  Fad, 


JOEL  II. 


The  Terribleness  of  GocUs  JudfjmmU. 


growing  twenty  feet  high ;  the  fruit  Is  of  the  size  of  an 
orange,  with  blood-red  coloured  pulp,  palm  tree  — the 
dates  of  Palestine  were  famous.  The  pahn  is  the  symbol 
of  Judea  on  coins  under  tlieRuman  emperor  Vespasian. 
]t  often  grows  a  hundred  feet  high,  apple  tree — the  He- 
brew is  generic,  including  the  orange,  lemon,  and  pear 
tree  joy  Is  -witUered.  away — such  as  is  felt  in  the  hai'- 
vest  and  the  vintage  (Psalia  4.7;  Isaiah  9.  3).  13.  Gird 
yourselves— 1)12.,  with  sackcloth;  as  in  Isaiah  32.  11,  the 
ellipsis  is  supplied  (cf.  Jeremiali  4.  8).  lament,  ye  priests 
— as  it  is  your  duty  to  set  the  example  to  others;  also  as 
the  guilt  was  greater,  anel  a  greater  scandal  was  occa- 
sioned, by  your  sin  to  the  cause  of  God.  come— LXX., 
"  enter"  the  house  of  God  (cf.  v.  14).  lie  all  nigUt  in  sack- 
cloth—so Ahab  (1  Kings  21.  27).  ministers  of  my  God— 
(1  Corinthians  9.13.)  Joel  claims  authority  for  his  doc- 
trine ;  it  is  in  God's  name  and  by  His  mission  I  speak  to  you. 
14.  Sanctify  ...  a  fast— Appoint  a  solemn  fast,  solemn 
assemljly— iti.,  a  day  of  restraint  or  cessation  from  work,  so 
that  all  might  give  themselves  to  supplication  (ch.  2. 15, 
16;  1  Samuel  7.  5,  6;  2  Chronicles  20.  3-13).  elders  — the 
opposition  to  "children"  (ch.  2. 16)  requires  age  to  be  in- 
tended, though  probably  elders  in  office  are  included. 
Being  the  people's  leaders  in  guilt,  they  ought  to  be  their 
leaders  also  in  repentance.  15.  day  of  tlie  Lord— (Ch. 
2. 1,  11);  i.  e.,  the  day  of  His  anger  (Isaiah  13.  9;  Obadiah 
15;  Zephauiah  1.  7,  15).  It  will  be  a  foretaste  of  the 
coming  day  of  the  Lord,  as  Judge  of  all  men,  whence 
it  receives  the  same  name.  Here  the  transition  begins 
from  the  plague  of  locusts  to  the  worse  calamities  (cli.  2.) 
from  invading  armies  about  to  come  on  Judea,  of  whicli 
the  locusts  were  the  prelude.  10.  Cf.  v.  9,  and  latter  part 
of  V.  12.  joy — which  prevailed  at  the  annual  feasts,  as 
also  in  the  ordinar J' sacrificial  offerings,  which  the  offerers 
ate  of  before  the  Lord  with  gladness  and  thanksgivings 
(Deuteronomy  12.  6,7,  12;  IG.  11,  14,  15).  17.  Is  rotten—"  is 
dried  up,"  "  vanishes  away,"  from  an  Arabic  root.  [Mau- 
REB.]  "  Seed,"  Zii.,  ^}-nm«.  Tiie  drought  causes  the  seeds 
to  lose  all  their  vitality  and  moisture,  gai-ners— grana- 
ries; generally  underground,  and  divided  into  separate 
receptacles  for  the  different  kinds  of  grain.  18.  cattle 
,  ,  .  ijcrplexed— implying  tlie  restless  gestures  of  the 
dumb  beasts  in  their  inability  to  And  food.  There  is  a 
tacit  contrast  between  tlie  sense  of  the  brute  creation  and 
the  insensibility  of  the  people,  yea,  tlie  .  ,  .  slieep- ei'e/i 
the  sheep,  which  are  content  with  less  rich  pasturage,  can- 
not find  food,  are  made  desolate — lit.,  suffer  punishment. 
The  innocent  brute  shares  the  punishment  of  guilty  man 
(Exodus  12.  29;  Jonah  3.  7;  4.  11).  19.  to  tJiee  will  I  cry- 
Joel  here  interposes,  As  this  people  is  insensible  to 
shame  or  fear  and  will  not  hear,  I  will  leave  them  and 
address  myself  directly  to  thee  (cf.  Isaiah  15.  5;  Jeremiali 
23.9).  fire- i.  e.,  the  parching  heat,  pastures— "  grassy 
places ;"  from  a  Hebrew  root  "  to  be  pleasant."  Such 
places  would  be  selected  for  "habitations."  But  the 
English  Version  rendering  is  better  than  Margin.  30. 
beasts  .  .  .  cry  .  .  .  unto  tliee — i.  e.,  look  up  to  heaven 
with  heads  lifted  up,  as  if  their  only  expectation  was 
from  God  (Job  38.41;  Psalm  104.21;  145.15;  147.9;  cf. 
Psalm  42. 1).  They  tacitly  reprove  the  deadness  of  the 
Jews  for  not  even  now  invoking  God. 

CHAPTER    II. 

Ver.  1-32.  The  Coming  Judgment  a  Motive  to  Re- 
pentance. Promise  of  Blessings  in  the  Last  Days. 
A  more  terrific  Judgment  than  thatof  the  locusts  foretold, 
under  imagery  drawn  from  tliat  of  tiie  calamity  then  en- 
grossing the  afQlcted  nation.  He  therefore  exliorts  to  re- 
pentance, nssuring  the  Jews  of  Jehovah's  pity  if  they 
would  repent.  Promise  of  the  Holy  Spirit  in  the  last  days 
under  Mcsslali,  and  the  deliverance  of  all  believers  in 
Him.  1.  Bloiv  .  .  .  trumpet— to  sound  an  alarm  of 
coming  war  (Numbers  10.;  Hosea  5.  8;  Amos  3.  0) ;  the  of- 
fice of  the  priests.  Ch.  1. 15  is  an  anticipation  of  the  fuller 
prophecy  in  tills  chapter.    2.  darkness  .  .  .  gloominess 

.  .  clouds  ,  .  .  thick  darkness- accumulation  of  syn- 
enyms,  to  intensify  the  picture  of  calamity  (Isaiah  8.  22). 


Appropriate  here,  as  tlie  swarms  of  locusts  intercepting 
the  sunlight  suggested  darkness  as  a  tit  image  of  tlia 
coming  visitation,  as  tlie  morning  spread  upon  the 
ntountaius:  a  great  people— substitute  a  comma  for  a 
colon  after  mountains:  As  tiie  morning  light  spreads 
itself  over  the  mountains,  so  a  people  numerous  [Mau- 
RER]and  strong  sliallspread  themselves.  Tlie  suddenness 
of  the  rising  of  tiie  morning  light  whicli  gilds  the  moun- 
tain tops  lirst  is  less  probablj^  thought  by  others  to  be  the 
point  of  comparison  to  the  sudden  inroad  of  the  foe. 
r.lAUREB  refers  it  to  the  yclloiu  splendour  whicli  arises 
from  the  reflection  of  the  sunlight  on  the  wings  of  the  im- 
mense hosts  of  locusts  as  they  approach.  This  is  likely; 
understanding,  however,  that  the  locusts  are  only  the 
images  of  human  foes.  The  immense  Assyrian  iiost  of 
invaders  under  Sennaclierib  (cf.  Isaiah  37.30)  destroyed  by 
God  {v.  IS,  20,  21),  may  be  the  primary  objects  of  tlie  proph- 
ecy; but  ultimately  the  last  Antichristian  confederacy 
destroyed  by  special  Divine  interposition,  is  meant  {Note, 
ch.  3.  2).  there  hath  not  been  ^ver  the  like— (Cf.  ch.  1.  2 
and  Exodus  10.  14.)  3.  before  .  .  .  behind— t.  e.,  on  evc-y 
side  (1  Chronicles  19.  10).  lire  .  .  .  flame — destruction  .  .  . 
desolation  (Isaiali  10. 17).  ns  .  .  .  Eden  .  .  .  -wilderness— 
conversely  (Isaiali  51.3;  Ezekiel  36.35).  4.  appearance 
...  of  liorses— (Revelation  9.  7.)  Not  literal,  but  figura- 
tive locusts.  The  fiftli  trumpet,  or  first  woe,  in  the  parallel 
passage  (Revelation  9.),  cannot  be  literal :  for  in  Revela- 
tion 19. 11  it  is  said,  "  tliey  had  a  king  over  them,  the  angel 
of  the  bottomless  pit — in  the  Hebrew,  Abaddon  (Destroyer), 
but  in  the  Grreefc,  Apollyon" — and  (Revelation  9.7)  "on 
their  heads  were  as  it  were  a-owns  like  gold,  and  their 
faces  were  as  the  faces  of  men."  Cf.  v.  11,  "  the  day  of  the 
Lord  .  .  .  great  and  very  terrible;"  implj'ing  tlieir  ulti- 
mate reference  to  be  connected  with  Messiah's  second 
coming  in  judgment.  The  locust's  head  is  so  like  that  of 
a  horse,  that  the  Italians  call  it  cavalette.  Cf.  Job  39.  20, 
"theliorse  ...  as  the  grasshopper,"  or  Zocms^  ruj»— the 
locust  bounds,  not  unlike  the  horse's  gallop,  raising  and 
letting  down  together  tlie  two  front  feet.  5.  Like  the 
noise  of  chariots— referring  to  the  loud  sound  caused  by 
their  wings  in  motion,  or  else  the  movement  of  their  hind 
legs,  on  the  tops  of  mountains — Mauber  connects  this 
witli  "they,"  i.  c.,  the  locusts,  which  first  occupy  the 
higlier  places,  and  thence  descend  to  the  lower  places. 
It  may  refer  (as  in  English  Version)  to  "chariots,"  which 
make  most  noise  in  crossing  over  rugged  heights.  C, 
much  pained— Dt2.,  witli  terror.  The  Arab  proverb  is, 
"More  terrible  than  the  locusts."  faces  shall  gather 
blackness — (Isaiah  13.  8;  Jeremiah  30,  6;  Nahum  2.10.) 
Mauker  translates,  "  withdraw  their  brightness,"  i.  e., 
wax  pale,  lose  colour  (cf.  v.  10  and  ch.  3. 15).  7-9.  Depicting 
the  regular  military  order  of  their  advance,  "One  locust 
not  turning  a  nail's  breadth  out  of  his  own  place  in  the 
march."  [Jerome.]  Cf.  Proverbs  30. 27,  "  The  locusts  have 
no  king,  yet  go  they  forth  all  of  them  by  bands."  8. 
Neither  shall  one  thrust  another — i.  e.,  press  upon  so  as 
to  thrust  his  next  neighbour  out  of  his  place,  as  usually 
occurs  in  a  large  multitude,  -tvhcn  they  fall  upon  the 
sword— i.e.,  among  missiles,  not  be  -^vounded- because 
they  are  protected  by  defensive  armour.  [Grotius.] 
Maurer  translates,  "Their  (the  locusts')  ranks  are  not 
broken  when  they  rusli  among  missiles"  (cf.  Daniel  11.  22). 
9,  run  to  and  fro  in  the  city- greedily  seeking  what 
they  can  devour,  tlie  wall— surrounding  each  house  In 
Eastern  buildings,  enter  In  at  the  -ivlndo-vvs- though 
barred,  like  a  thief— (John  10. 1;  cf.  Jeremiah  9.  21.)  10. 
eartk  .  .  .  quake  before  them- 1.  e.,  the  inhabitants  of 
the  earth  quake  with  fear  of  them,  heavens  .  .  .  trem* 
ble— I.  e.,  the  powers  of  heaven  (Matthew  24.  29) ;  its 
illumining  powers  are  disturbed  by  the  locusts  which  In- 
tercept the  sunlight  witli  tlieir  dense  flying  swarms. 
These,  however,  are  but  the  images  of  rcvolntious  of  states 
caused  by  such  foes  as  were  to  invade  Judea.  11.  Liord 
.  .  .  his  army— so  among  Jlohammedans,  "Lord  of  the 
locusts"  is  a  title  of  God.  his  voice— His  word  of  com- 
mand to  the  locusts,  and  to  the  antltypical  human  foes 
of  .ludca,  as  "His  army."  strong  that  executcth  Ixia 
word— (Revelation  IS.  8.)    IfJ.  With  such  judgments  im- 

665 


The  Prophet  Comforteth  Zion 


JOEL  11. 


with  Present  and  Future  BLessinys. 


pending  over  the  Jews,  Jehovah  Himself  urges  them  to 
repentance,    also  now— even  now,  wliat  none  could  have 
hoped  or  believed  possible,  God  still  invites  you  to  the 
hope  of  salvation,    fasting  .  .  .  weeping  .  .  .  monrn- 
ing— their  sin  being  most  heinous  needs  exti-aordinary 
humiliation.    The  outward  marks  of  repentance  are  to 
signify   the   depth   of    their   sorrow   for    sin.      13.    Let 
there  be  the  inward  sorrow  of  heart,  and  not  the  mere 
outward  manifestation  of  it  by  "rending  the  garment" 
(Joshua  7. 6).   the  evil— the  calamity  which  He  had  threat- 
ened against  the   impenitent.      14.   leave  ...   a  meat 
offering  and  a  drink  offering— t.  e.,  give  plentiful  har- 
vests, out  of  the  first-fruits  of  which  we  may  offer  the 
meat  and  drink  offering,  now  "  cut  off"  through  the  famine 
(ch.  1.  9,  13, 16).    "Leave  behind  Him:''  as  God  in  visiting 
His  people  now  has  left  behind  Him  a  curse,  so  He  will, 
on  returning  to  visit  them,  leave  behind  him  a  blessing. 
15.  Blow  tlic  trumpet— to  convene  the  people  (Numbers 
10.  3).    Cf.  ch.  1. 14.    The  nation  was  guilty,  and  therefore 
there  must  be  a  national  humiliation,     Cf.  Hezekiah's 
proceedings  before  Sennacherib's  invasion,  2  Chronicles 
80.    16.  sanctify  tlie  congregation— viz.,  by    expiatory 
rites  and  purification  with  water  [Calvin]  (Exodus  19. 10, 
22).    Maueer  translates,  "  appoint  a  solemn  assembly," 
which  would  be  a  tautological  repetition  of  v.  15.     elders 
.  .  ,  cliildren— no  age  was  to  be  excepted  (2  Chronicles  20. 
13).  l>ridegroom— ordinarily  exempted  from  public  duties 
(Deuteronomy  21. 5 ;  cf.  1  Corinthians  7. 5,  29).     closet— or, 
nuptial  bed,  from  a  Hebrew  root  to  cover,  referring  to  the 
canopy  over  it.    17.  between  tlie  porcli  and  .  .  .  altar— 
the  porch  of  Solomon's  temple  on  the  east  (1  Kings  6. 3). 
The  altar  of  burnt  offerings  in  the  court  of  the  priests, 
before  the  porch  (2  Chronicles  8.  12;    cf.  Ezekiel  8.  16; 
Matthew  23. 35).    The  suppliants  thus  were  to  stand  with 
their  backs  to  the  altar  on  which  they  had  nothing  to 
offer,  their  faces  towards  the  place  of  the  Shekinah  pres- 
ence.   Iieatlxen  sliould  rule  over  them— this  shows  that 
not  locusts,  but  human  foes,  are  intended.     The  Margin 
translation,  "use  a  by- word  against  them,"  is  not  sup- 
ported by  the  Hebrew,    wherefore  should  they  say  .  .  . 
Where  is  their  God  I— t.  e.,  do  not  for  thine  own  honour's 
sake,  let  the  heathen  sneer  at  the  God  of  Israel,  as  unable 
to  save  His  people  (Psalm  79. 10 ;  115. 2).    18.  Then— When 
God  sees  His  people  penitent,    he  jealous  for  his  land- 
as  a  husband  jealous  of  any  dishonour  done  to  the  wife 
whom  he  loves,  as  if  done  to  himself.    The  Hebrew  comes 
from  an  Arabic  root,  to  be  flushed  in  face  through  indigna- 
tion.    19.  corn  ,  .   .  w^ine  .  .  .  oil— rather,  as  Hebreiv, 
"thecora.  .  .  .  thewine  .  ,  .  </ie  oil,"  t«2.,  which  the  locusts 
have  destroyed.    [Henderson.]    Matjker  not  so  well  ex- 
plains, "the  corn,  &c.,  necessary  for  your  sustenance." 
"The  Lord  will  answer,"  viz,,  the  prayers  of  His  people, 
priests  and  prophets.    Cf.  in  the  case  of  Sennacherib,  2 
Kings  19. 20, 21.    20.  the  northern  army— The  Hebrew  ex- 
presses that  the  north  in  relation  to  Palestine   is  not 
merely  the  quarter  whence  the  invader  comes,  but  is  his 
native  land,  "the  Northlander ;"  viz.,  the  Assyrian  or 
Babylonian  (cf.  Jeremiah  1.  14, 15;  Zephaniah  2. 13).     The 
locust's  native  country  is  not  the  north,  but  the  south,  the 
deserts  of  Arabia,  Egypt  and  Libya.  Assyria  and  Babylon 
are  the  type  and  forerunner  of  all  Israel's  foes,  Rome,  and 
the  final  Antichrist,  from  whom  God  will  at  last  deliver  His 
people,  as  He  did  from  Sennacherib  (2  Kings  19.  3^5).    face 
.  .  .  hinder  part— more  applicable  to  a  human  army's  van 
and  rear,  than  to  locusts.    The  northern  invaders  are  to 
be  dispersed  in  every  other  direction  but  that  from  which 
they  had  come:    "A  land  barren  and  desolate,"  i.  e,, 
Arabia  Deserta:  "The  eastern  (or  front)  sea,"  i.  e.,  the 
Dead  Sea :  "  The  utmost  (or  hinder)  sea,"  i,  e.,  the  Mediter- 
ranean.   i?i  front  and  behind  mean  east  and  west,  as,  in 
marking  the  quarters  of  the  world,  they  faced  the  east, 
which  was  therefore  "in   front;"  the  west  was   behind 
them;  the  south  was  on  their  riffM,  and  the  north  on 
their  left,    stinlt— metaphor   from  locusts,  which  perish 
when  blown  by  a  storm  into  the  sea  or  the  desert,  and 
emit  from  their  putrefying  bodies  such  a  stench  as  often 
breeds  a  pestilence,    because  he  hath  done  great  things 
— t.  e.,  because  the  invader  hath  haughtily  magnified  himself 
666 


in  Jiis  doings.  Cf.  as  to  Sennacherib,  2  Kings  19. 11-13,  22, 28. 
Tills  is  quite  inapplicable  to  the  locusts,  who  merely  seek 
food,  not  self-glorification,  in  invading  a  country.    21-23. 
In  an  ascending  gradation,  the  land  destroyed  by  the 
enemy,  the  beasts  of  the  field,  and  the  children  of  Zion,  the 
laud's  inhabitants,  are  addressed,  the  former  two  by  per- 
sonification.   Lord  -will  do  great  things — in  contrast  to 
the  "great  things  "  done  by  the  haughty  foe  (v.  20)  to  the 
hurt  of  Judah  stand  the  "great  things"  to  be  done  by 
Jehovah  for  her  benefit  (cf.  Psalm  126. 2, 3).    33.  (Zechariah 
8. 12.)     As  before  (ch.  1. 18,  20)  he  represented  tlie  beasts 
as  groaning  and  crying  for  want  of  food  in  the  "pastures," 
so  now  he  reassures  them  by  the  promise  of  spi-inging 
pastures.     23.    rejoice  in  the  Lord— not   merely  in  the 
springing  pastures,  as  the  brute  "beasts"  which  cannot 
raise  their  tlioughts  higher  (Isaiah  61. 10 ;  Habakkuk  3. 
IS),    former  rain  .  .   .  the  rain  .   .  .  the  former  .   .   . 
the  latter  rain— the  autumnal,  or  "  former  rain,"  from 
the  middle  of  October  to  the  middle  of  December,  is  put 
first,  as  Joel  prophesies  in  summer  when  the  locusts' 
invasion  took   place,  and   therefore   looks  to  the  time 
of  early  sowing  in  autumn,  when    the  autumnal  rain 
was  indispensably  required.    Next,  "  the  rain,"  generic 
ally,  lit.,  the  showering  or  heavy  rain.    Next,  the  two  species 
of  the  latter,  "  the  former  and  the  latter  rain  "  (in  March 
and  April).    The  repetition  of  the  "former  rain  "  implies 
that  He  will  give  it  not  merely  for  the  exigence  of  that 
particular  season  when  Joel  spake,  but  also  for  tlie  future 
in  the  regular  course  of  nature,  the  autumn  and  the  spring 
rain ;  the  former  being  put  first,  in  the  order  of  nature, 
as  being  required  for  the  sowing  in  autumn,  as  the  latter 
is  required  in  spring  for  maturing  the  young  crop.    The 
Margin,  "a  teacher  of  righteousness,"  is  wrong.     For  the 
same  Hebreiv  word  is  translated  "  former  rain  "  in  the  next 
sentence,  and  cannot  therefore  be  differently  translated 
here.    Besides  Joel  begins  with  the  inferior  and  temporal 
blessings,  and  not  till  v.  28  proceeds  to  the  higher  and 
spiritual  ones,  of  which  tlie  former  are  the  pledge,   mode- 
rately—rather, "in  due  measure,"  as  much  as  the  land 
requires;  ?i<.,  "according  to  right;"  neither  too  much  nor 
too  little,  either  of  which  extremes  would  hurt  the  crop 
(cf.  Deuteronomy  11.  14;  Proverbs  16.  15;  Jeremiah  5.  24; 
iV"o<e,  Hosea  6.  3).    The  phrase,  "in  due  measure,"  in  this 
clause  is  parallel  to  "  in  the  first  month,"  in  the  last  clause 
(i.  e.,  ''in  the  mo-nth  when  first  it  is  needed,"  each  rain  iu 
its  proper  season).    Heretofore  the  just  or  right  order  of 
nature  has  been  interrupted  through  your  sin ;  now  God 
will  restore  it.    See  my  Introduction  to  Joel.    24.    The  ef- 
fect of  the  seasonable  rains  shall  be  abundance  of  all 
articles   of  food.    23.    locust  .   .   .   canker-worm  .  .  . 
caterplller  .  .  .  palmer--»vorm— the  reverse  order  from 
ch.  1. 4,  where  (see  Note)  God  will  restore  not  only  what 
has  been  lost  by  the  full-grown  consuming  locust,  but  also 
what  has  been  lost  by  tlie  less  destructive  licking  locust, 
and  swarming  locust,  and  gnawing  locust.     26.  never  he 
ashamed— sliall  no  longer  endure  the  "reproach  of  the 
heathen  {v.  17)  [Maurer];  or  rather,  "shall  not  bear  the 
shame  of  disappointed  hopes,"  as  the  husbandmen  had 
heretofore  (ch.  1.  11).    So  spiritually,  waiting  on  God,  His 
people  shall  not  have  the  shame  of  disappointment  in 
their  expectations  from  Him  (Romans  9.  83).    2T.  kno^r 
tliat  I  am  in  tlie  midst  of  Israel— as  in  the  Old  Testa- 
ment dispensation  God  was  present  by  the  Shekinah,  so 
in  the  New  Testament  first,  for  a  brief  time  by  the  Word 
made  flesh  dwelling  among  us  (John  1.  14),  and  to  the 
close  of  this   dispensation   by  the  Holy  Spirit   in   the 
Church  (Matthew  28. 20),  and  probably  in  a  more  sensible 
manner  with   Israel  when   restored  (Ezekiel  37.  26-28). 
never  be  ashamed— not  an  unmeaning  repetition  from 
V.  26;  the  twice-asserted  truth  enforces  its  unfailing  cer- 
tainty.   As  the  "  shame  "  in  v.  26  refers  to  temporal  bless- 
ings, so  in  this  verse  it  refers  to  the  spiritual  blessings 
flowing  from  the  presence  of  God  with  His  people  (c£ 
Jeremiah  3. 10, 17 ;  Revelation  21.  3).    28.  after*vard— "  in 
the  last  days  "  (Isaiah  2. 2)  under  Messiah  after  the  invasion 
and  deliverance  of  Israel  from  the  northern  army.   Having 
heretofore  stated  the  outward  blessings,  he  now  raises 
their  minds  to  the  expectation  of  extraordinary  spiritual 


Future  Blessings  to  Zlon  Promistd. 


JOEL  III. 


God's  Judgments  against  her  Enewu*. 


blessings,  which  constitute  the  true  restoration  of  God's 
people  (Isaiah  41. 3),  Fulfllled  in  earnest  (Acts  2.  17)  on 
Pentecost;  among  the  Jews  and  the  subsequent  elec- 
tion of  a  people  among  the  Gentiles;  hereafter  more 
fully  at  the  restoration  of  Israel  (Isaiah  54.  13;  Jere- 
miah 31.  9,  34;  Ezekiel  39.  29;  Zechariah  12.  10)  and 
the  consequent  conversion  of  the  whole  world  (Isaiah  2. 
2;  11.  9;  60.  18-23;  Micah  5.  7;  Romans  11.  12,  1.5).'  As  the 
Jews  have  been  the  seedsmen  of  the  elect  Church  gathered 
out  of  Jews  and  Gentiles,  the  first  Gospel  preachers  being 
Jews  from  Jerusalem,  so  they  shall  be  the  harvest-men  of 
the  coming  world-wide  Church,  to  be  set  up  at  Messiah's 
appearing.  That  the  prouaise  is  not  restricted  to  the  first 
Pentecost  appears  from  Peter's  own  words :  "The  promise 
is  (not  only)  unto  you  and  to  your  children,  (but  also)  to 
all  that  are  afar  off  (both  in  space  and  in  time),  even  as 
many  as  the  Lord  our  God  shall  call"  (Acts  2.  39).  So  here 
"upon  all  flesh."  I  will  pour  ot(7— under  the  new  cove- 
nant :  not  merely,  let  fall  drops,  as  under  the  Old  Testa- 
ment (John  7.  39).  my  Spirit— the  Spirit  "proceeding 
from  the  Father  and  the  Son,"  and  at  the  same  time  One 
with  the  Father  and  the  Son  (cf.  Isaiah  11.  2).  sons  .  .  . 
daiigliters  .  .  ,  old  .  .  .  young — not  merely  on  a  privi- 
leged few  (Numbers  11. 29)  as  the  prophets  of  the  Old  Testa- 
ment, but  men  of  all  ages  and  ranks.  See  Acts  21.  9,  and 
1  Corinthians  11.  5,  as  to  "daughters,"  i.  e.,  women,  prophe- 
sying, dreams ...  visions — (Acts9. 10;  16. 9).  The"dreams" 
are  attributed  to  the  "  old  men,"  as  more  in  accordance 
with  their  years;  "visions"  to  the  "young  men,"  as 
adapted  to  their  more  lively  minds.  The  three  modes 
whereby  God  revealed  His  will  under  the  Old  Testament 
(Numbers  12.  6),  "prophecy,  dreams,  and  visions, "  are 
here  made  the  symbol  of  the  full  manifestation  of  Him- 
self to  all  His  people,  not  only  in  miraculous  gifts  to  some, 
but  by  his  indwelling  Spirit  to  all  in  the  New  Testament 
(John  14.  21,  23;  15. 15).  In  Acts  IG.  9,  and  18.  9,  the  term 
used  is  "vision,"  though  in  the  night,  not  a  dream.  No 
other  dream  is  mentioned  in  the  New  Testament  save 
those  given  to  Joseph  in  the  very  beginning  of  the  New 
Testament,  before  the  full  gospel  had  come;  and  to  the 
v/ife  of  Pilate,  a  Gentile  (Matthew  1.  20;  2.  13;  27.  19). 
"Prophesying"  in  the  New  Testament  is  applied  to  all 
speaking  under  the  enlightenment  of  the  Holy  Spirit, 
and  not  merely  to  foretelling  events.  All  true  Christians 
are  "priests"  and  "ministers"  of  our  God  (Isaiah  61.  6), 
and  have  the  Spirit  (Ezekiel  36. 26. 27).  Besides  this,  proba- 
bly, a  special  gift  oi;  propliecy  and  miracle-working  is  to 
be  given  at  or  before  Messiah's  coming  again.  29.  And 
also— ^47id  even.  The  very  slaves  by  becoming  the  Lord's 
servants  are  His  freemen  (1  Corinthians  7.  22;  Galatians 
3.  28;  Colossians  3. 11 ;  Philemon  16).  Therefore,  in  Acts  2. 
18  it  is  quoted,  "my  servants"  and  "  my  handmaidens ;" 
as  it  is  only  by  becoming  the  Lord's  servants  they  are  spir- 
itually free,  and  partake  of  the  same  spirit  as  the  other 
members  of  the  Cliurch.  30,  31.  As  Messiah's  manifesta- 
tion is  full  of  joy  to  believers,  so  it  has  an  aspect  of  wrath 
to  unbelievers,  which  is  represented  here.  Thus  wlien  the 
Jews  received  Him  not  in  His  coming  of  grace.  He  came 
in  judgment  on  Jerusalem.  Pliysical  prodigies,  massacres, 
and  contiagrations  preceded  its  destruction  [Josephus, 
J.  B.].  To  these  the  language  here  may  allude;  but  the 
figures chielly  symbolize  political  revolutions  andchanges 
in  the  ruling  powers  of  the  world,  prognosticated  by  pre- 
vious disasters  (Amos  8.  9;  Matthew  24.  29;  Luke  21.  25- 
27),  and  convulsions  such  as  preceded  the  overthrow  of 
the  Jewisli  polity.  Such  shall  probably  occur  in  a  more 
appalling  degree  before  the  final  destruction  of  the  un- 
godly world  ("  the  great  and  terrible  day  of  Jehovah,"  cf. 
Malachi  4.  5),  of  which  Jerusalem's  overthrow  is  the  type 
and  earnest.  33.  call  on  .  .  .  name  of .  . .  Lord — Hebrew, 
jEiiovAii.  Applied  to  Jesus  in  Romans  10. 13  (cf.  Acts  9. 
14 ;  1  Corinthians  1.  2).  Therefore,  Jesus  is  Jehovah  ;  and 
the  phrase  means,  "  Call  on  Messiah  in  His  Divine  attri- 
butes." sliall  be  delivered— as  the  Christians  were,  just 
before  Jerusalem's  destruction,  by  retiring  to  Pella, 
warned  by  the  Saviour  (Matthew  24. 16) ;  a  type  of  the  spir- 
itual deliverance  of  all  believers,  and  of  the  last  dellver- 
Huce  of  the  elect  "remnant"  of  Israel  from  the  final  as- 


sault of  Antichrist.  "  In  Zion  and  Jerusalem"  the  Saviour 
first  appeared ;  and  there  again  shall  He  appear  as  the 
Deliverer  (Zechariah  14. 1-5).  as  tlie  Lord  liatH  said— Joel 
herein  refers,  not  to  the  other  prophets,  but  to  his  own 
words  preceding,  call— metaphor  from  an  invitation  to 
a  feast,  wliich  is  an  act  of  gratuitous  kindness  (Luke  14, 
10).  So  the  remnant  called  and  saved  is  according  to  the 
election  of  grace,  not  for  man's  merits,  power,  or  eflbrts 
(Romans  11.  5). 

CHAPTER  III. 

Ver.  1-21.  God's  Vengeance  on  Israel's  Foes  in  the 
Valley  of  Jehoshaphat.  His  Blessing  on  the 
Church.  1.  bring  again  tlie  captivity— i.  e.,  reverse  it. 
The  Jews  restrict  this  to  the  return  from  Babylon.  Chris- 
tians refer  it  to  the  coming  of  Christ,  But  the  prophet 
comprises  the  whole  redemption,  beginning  from  the  re- 
turn out  of  Babylon,  then  continued  from  the  first  advent 
of  Christ  down  to  the  last  day  (His  second  advent),  when 
God  will  restore  His  Church  to  perfect  felicity.  [Calvin.] 
2.  Parallel  to  Zechariah  14.  2,  3,  4,  where  the  "  Mount  of 
Olives"  answers  to  the  "Valley  of  Jehoshaphat"  here 
The  latter  is  called  "  the  valley  of  blessing"  (Berachah)  (2 
Chronicles  20.  26).  It  lies  between  Jerusalem  and  the 
Mount  of  Olives,  and  has  the  Kedron  flowing  through  it. 
As  Jehoshaphat  overthrew  the  confederate  foes  of  Judah, 
viz.,  Ammon,  Moab,  &c.  (Psalm  83.  6-8),  in  this  valley,  so 
God  was  to  overthrow  the  Tyrians,  Zidonians,  Philis- 
tines, Edom,  and  Egypt,  with  a  similar  utter  overthrow 
(t).  4, 19).  This  has  been  long  ago  fulfilled;  but  the  ulti- 
mate event  shadowed  forth  herein  is  still  future,  when 
God  shall  specially  interpose  to  destroy  Jerusalem's  last 
foes,  of  whom  Tyre,  Zidon,  Edom,  Egypt,  and  Philistia  are 
the  types.  As  "  Jehoshapiiat"  means  "the  judgment  of 
Jehovah,"  the  valley  of  Jehoshaphat  may  be  used  as  a  gen- 
eral term  for  the  theatre  of  God's  final  judgments  on  Is- 
rael's foes,  with  an  allusion  to  the  judgment  inflicted  on 
them  by  Jehoshaphat.  The  definite  mention  of  the  Mount 
of  Olives  in  Zechariah  14.,  and  the  fact  that  this  was  the 
scene  of  the  ascension,  makes  it  likely  the  same  shall  be 
the  scene  of  Christ's  coming  again :  cf.  "this  same  Jesus 
.  .  .  shall  so  come  in  like  manner  as  ye  have  seen  Him  go 
into  heaven"  (Acts  1. 11).  all  nations— rfe.,  whicli  have 
maltreated  Judah.  plead  with  tliem  —  (Isaiah  66.  16; 
Ezekiel  38.  22).  my  heritage  Israel— (Deuteronomy  32.  9 ; 
Jeremiah  10.  16.)  Implying  that  tlie  source  of  Judah's  re- 
demption is  God's  free  love,  wherewith  He  chose  Israel  as 
His  peculiar  heritage,  and  at  the  same  time  assuring  them, 
when  desponding  because  of  trials,  that  he  would  plead 
their  cause  as  His  own,  and  as  if  He  were  injured  in  their 
person.  3.  cast  lots  for  my  people — i.  e.,  divided  among 
themselves  my  people  as  their  captives  by  lot.  Cf.  as  to 
the  distribution  of  captives  by  lot  (Obadiah  11 ;  Nahum  3. 
10).  given  a  boy  for  .  .  .  harlot- instead  of  paj'ing  a 
harlot  for  her  prostitution  in  money,  they  gave  lier  a 
Jewish  captive  boy  as  a  slave,  girl  for  -wine— so  value- 
less did  they  regard  a  Jewish  girl  that  they  would  sell  her 
for  a  draught  of  wine.  4.  -what  have  ye  to  do  -tvlth  me — 
ye  have  no  connection  with  me  (i.  e.,  tvith  my  people :  God 
identifying  Himself  with  Israel;  I,  i.  e.,  my  people,  have 
given  you  no  cause  of  quarrel),  why  then  do  ye  trouble  me 
(i.  e.,  my  people)?  Cf.  the  same  phrase,  Joshua  22. 24 ;  Judges 
11.  12;  2  Samuel  16. 10;  Matthew  8. 29.  Tyre  . . .  Zldon  ,  .  . 
Palestine — (Amos  1.6, 9.)  If  ye  recompense  me — if  ye  injure 
me  (ray  people),  in  revenge  for  fancied  wrongs  (Ezekiel  25. 15- 
17),I  will  requite  you  in  your  own  coin  swiftly  and  speedily. 
5.  my  silver.  .  .  my  gold— i.  e.,  the  gold  and  silver  of  my 
people.  The  Philistines  and  Arabians  had  carried  ofTail  the 
treasuresofKingJehoram's  house (2 Chronicles 21.16,17).  Cf. 
also  1  Kings  15. 18 ;  2  Kings  12. 18 ;  14. 14,  for  the  spoiling  of 
the  treasures  of  the  temple  and  the  king's  palace  in 
Judah  by  Syria.  It  was  customary  among  the  heathen 
to  hang  up  in  the  Idol  temples  some  of  the  spoils  of  war 
as  presents  to  their  gods.  G.  Grecians— !tY.,  Javanites,  i.  e., 
tlie  lonlans,  a  Greek  colony  on  the  coast  of  Asia  Minor, 
wlio  were  the  first  Greeks  known  to  the  Jews.  The 
Greeks  themselves,  however,  in  their  original  descent 
came  from  Javan  (Genesis  10.  2,  4).    Probably  the  germ  of 

667 


Bod  to  be  known  in  His  Judgments. 


JOEL  III. 


His  Blessing  upon  the  Church, 


Greek  civilization  in  part  came  througli  the  Jewish  slaves 
imported  into  Greece  from  Phoenicia  by  traffickers.  Eze- 
kiel  27. 13  mentions  Javan  and  Tyre  as  trading  in  the  per- 
sons of  men.  far  from  tlieir  1>or(1er — far  from  Judea; 
BO  that  the  captive  Jews  were  cut  off  from  all  hope  of  re- 
turn. 7.  raise  them— i.  c,  I  will  rouse  them.  Neither  sea 
nor  distance  will  prevent  my  bringing  them  back.  Alex- 
ander, and  his  successors,  restored  to  liberty  many  Jews 
In  bondage  in  Greece  (Josephus  13.  5;  J.  B.  3.  9,  2).  8.  sell 
ttiem  to  .  .  ,  Sabeans— the  Persian  Artaxerxes  Mnemon 
and  Darius  Ochus,  and  chiefly  the  Greek  Alexander,  re- 
duced the  PiicBnician  and  Philistine  powers.  Tliirty 
thousand  Tyrians  after  the  capture  of  Tyre  by  the  last 
conqueror,  and  multitudes  of  Philistines  on  the  taking  of 
Gaza,  were  sold  as  slaves.  The  Jews  are  here  said  to  do 
that  which  the  God  of  Judah  does  in  vindication  of  their 
wrong,  viz,,  sell  the  Phoenicians  who  sold  them,  to  a  peo- 
ple "far  off,"  as  was  Greece,  whither  the  Jews  had  been 
sold.  The  Sabeans  at  the  most  remote  extremity  of  Ara- 
bia Felix  are  referred  to  (cf.  Jeremiah  6. 20;  Matthew  12. 
42).  9.  The  nations  hostile  to  Israel  are  summoned  by 
Jehovah  to  "  come  up"  (this  phrase  is  used  because  Jeru- 
salem was  on  a  hill)  against  Jerusalem,  not  that  they  may 
destroy  it,  but  be  destroyed  by  the  Lord  at  it  (Ezekiel  38. 
7-23 ;  Zechariah  12.  2-9 ;  14.2,3).  Prepare  war— lit.,  Sanc- 
tify  war:  because  the  heathen  always  began  war  with  re- 
ligious ceremonies.  Tlie  very  phrase  used  of  Babylon's 
preparations  against  Jerusalem  (Jeremiah  6. 4)  is  now  used 
of  the  final  foes  of  Jerusalem.  As  Babylon  was  then  de- 
sired by  God  to  advance  against  her  for  her  destruction, 
so  now  all  her  foes,  of  whom  Babylon  was  the  type,  are 
desired  to  advance  against  her  for  their  own  destruction. 
10.  Beat  your  ploughshares  into  sivorcls — As  the  foes 
are  desired  to  "  beat  their  plouglishares  into  swords,  and 
their  pruning  hooks  into  spears,"  tliat  so  tliey  may  perish 
in  their  unhallowed  attack  on  Judah  and  Jerusalem,  so 
these  latter,  and  the  nations  converted  to  God  by  them, 
after  the  overthrow  of  the  Antichristian  confederacy, 
shall,  on  the  contrary,  "  beat  their  swords  into  ploughshares, 
and  their  spears  into  pruning  hooks,'"  when  under  Messiah's 
coming  reign  there  shall  be  war  no  more  (Isaiah  2.  i ; 
Hosea  2.  18;  ISIicah  4.  3).  let  the  weak  say,  I  am  strong 
—so  universal  shall  be  the  rage  of  Israel's  foes  for  invad- 
ing her,  that  even  the  weak  among  tliera  will  fancy  them- 
selves strong  enough  to  join  the  invading  forces.  Age  and 
infirmity  were  ordinarily  made  valid  excuses  for  exemio- 
tion  from  service,  but  so  mad  shall  bo  the  fury  of  the 
world  against  God's  people,  that  even  the  feeble  will  not 
desire  to  be  exempted  (cf.  Psalm  2.  1-3).  11.  Assemble — 
"Hasten."  [Maurer.]  thither — to  the  valley  of  Jcliosh- 
aphat.  thy  mighty  ones— the  warriors  who  fancy  them- 
selves "mighty  ones,"  but  who  are  on  that  very  spot  to 
be  overthrown  by  Jehovah.  [Maurer.]  Cf.  "  the  mighty 
nien"  [v.  9).  Rather,  Joel  speaks  of  God's  really  "mighty 
ones"  in  contrast  to  the  self-styled  "mighty  men"  (w.  9; 
Psalm  103.  20;  Isaiah  13.  3;  cf.  Daniel  10.  13).  Auberlen 
remarks:  One  prophet  supplements  the  other,  for  they 
all  prophesied  only  "  in  part."  What  was  obscure  to  one 
was  revealed  to  the  other;  what  is  briefly  described  by 
one  is  more  fully  so  by  another.  Daniel  calls  Antichrist 
a  king,  and  dwells  on  his  worldly  conquests ;  John  looks 
more  to  his  spiritual  tyranny,  for  which  reason  he  adds  a 
second  beast,  wearing  the  semblance  of  spirituality.  An- 
tichrist himself  \b  described  by  Daniel.  Isaiah  (Isaiah  29.), 
Joel  (ch.  3),  and  Zechariah  (Zechariah  12.,  13.  and  14.),  de- 
scribe his  army  of  heathen  followers  coming  up  against 
Jerusalem,  but  not  Antichrist  himself.  13.  See  v.  2, 
judge  all  the  heathen  round  about — i.  e.,  all  the  nations 
from  all  parts  of  the  earth  which  have  maltreated  Israel, 
not  merely,  as  Henderson  supposes,  the  nations  round 
about  .terusalem  (cf.  Psalm  110.  (i;  Isaiah  2.  4;  Micah4.3, 
11-13;  Zephaniah  3. 15-19 ;  Zechariah  12.  9;  14.3-11;  Mala- 
chi  4. 1-3).  13.  Direction  to  the  ministers  of  vengeance  to 
execute  God's  wrath,  as  the  enemy's  wickedness  is  come 
668 


to  its  full  maturity.  God  does  not  cut  off  the  wicked  at 
once,  but  waits  till  their  guilt  is  at  its  fidl  (so  as  to  the 
Amorites'  iniquity,  Genesis  15. 10),  to  show  forth  His  own 
long  suffering,  and  the  justice  of  their  doom  who  have  so 
long  abused  it  (Matthew  13. 27-30,  38,  40;  Revelation  14. 15- 
19).  For  the  image  of  a  harvest  to  be  threshed,  cf.  Jere- 
miah 51.  33;  and  a  wine-press,  Isaiah  63. 3;  Lamentations 
1. 15.  14.  The  prophet  iu  vision  seeing  the  immense  array 
of  nations  congregating,  exclaims,  "Multitudes,  multi- 
tudes !"  a  Hebraism  ioi:  immense  multitudes,  valley  of  de- 
cision— i.  e.,  the  valley  in  whicli  they  are  to  meet  their 
determined  doom.  The  same  as  "the  valley  of  Jehosha- 
phat,"t.  e.,  "the  valley  of  judgment"  {Note,  v.  2).  Cf.  f.  12, 
"there  will  I  sit  to  judge,"  which  confirms  £!nglish  Version 
rather  than  Margin,  "  threshing."  The  repetition  of  "  val- 
ley of  decision"  heightens  the  effect,  and  pronounces  the 
awful  ce?-toin<i^  of  tlieir  doom.  15.  (A'b^es,  ch.  2. 10,  31.)  16. 
(Cf.  Ezekiel  38. 18-22.)  The  victories  of  tha  Jews  over  tlieir 
cruel  foe  Antioclius,  under  the  Maccabees,  may  be  a  refer- 
ence of  this  prophecy;  but  the  ultimate  reference  is  to  the 
last  Antichrist,  of  whom  Antioclius  was  the  type.  Jeru- 
salem being  the  central  se.at  of  the  theocracy  (Psalm  132. 
13),  it  is  from  thence  that  Jehovah  discomfits  the  foe. 
roar— as  a  lion  (Jeremiah  25.  30  ;  Amos  1.  2 ;  3.  8).  Cf.  as  to 
Jehovah's  voice  thundering.  Psalm  18. 13;  Habakkuk  3. 
10, 11.  Lord  .  .  .  tlie  hope  of  his  people — or,  their  refuge 
(Psalm  46.  1).  17.  shall  ye  Unoiv — experimentally  by  the 
proofs  of  favours  which  I  shall  vouchsafe  to  you.  So 
"know"  (Isaiah  60.  16;  Hosea  2.  20).  d-»velling  in  Zion— 
as  peculiarly  your  God.  holy  .  .  .  no  strangers  pass 
through— to  attack,  or  to  defile,  the  holy  city  (Isaiah  35. 
8;  52.1;  Zechariah  14.  21).  Strangers,  or  Gentiles,  shall 
come  to  Jerusalem,  but  it  shall  be  in  order  to  worship 
Jehovah  there  (Zechariah  14.  16).  18.  mountains  .  .  .  drop 
.  .  .  ^vinc— figurative  for  abundance  of  vines,  which  were 
cultivated  in  terraces  of  earth  between  the  rocks  on  the 
sides  of  the  hills  of  Palestine  (Amos  9.  13).  hills  .  .  .  flo-*v 
with  milk— z.  e.,  they  shall  abound  in  flocks  and  herds 
yielding  milk  plentifully,  tlirough  the  richness  of  the 
pastures,  waters— the  great  desideratum  for  fertility  in 
the  parched  East  (Isaiah  30.  25).  fountain  .  .  .  of  .  .  . 
Iiousc  of .  .  .  Lord  .  .  .  water  .  .  .  valley  of  Sliittiin— 
the  blessings,  temporal  and  spiritual,  issuing  from  Jeho- 
vah's house  at  Jerusalem,  shall  extend  even  to  Shittim, 
on  the  border  between  Moab  and  Israel,  beyond  Jordan 
(Numbers  25. 1;  33.49;  Joshua  2.1;  Micah  6.  5).  Shittim 
means  acaci'as,  which  grow  only  in  arid  regions:  imply- 
ing, that  even  the  arid  desert  shall  be  fertilized  by  the 
blessing  from  Jerusalem.  So  Ezekiel  47. 1-12  describes  tlie 
waters  issuing  from  the  threshold  of  the  house  as  flowing 
into  the  Dead  Sea,  and  purifying  it.  Also  in  Zechariah 
11.  8  the  waters  flow  on  one  side  into  the  Mediterranean, 
on  the  other  side  into  the  Dead  Sea,  near  which  latter 
Shittim  was  situated  (cf.  Psalm  46.  4;  Revelation  22.  1). 
19.  Edom— it  was  subjugated  by  David,  but  revolted 
under  Jehoram  (2  Chronicles  21.  8-10);  and  at  every  subse- 
quent opportunity  tried  to  injure  Judah.  Egypt  under 
Shishak  spoiled  Jerus.alem  under  Rehobo.ani  of  the  treas- 
ures of  the  temple  and  tlie  king's  house;  subsequently  to 
the  captivity,  it  inflicted  under  the  Ptolemies  various  in- 
juries on  Judea.  Antiochus  spoiled  Egypt  (Daniel  11.  40- 
43).  Edom  was  made  "desolate"  under  the  Maccabees 
(JosEPiius  12.  11,  12).  The  low  condition  of  the  two  coun- 
tries for  centuries  proves  the  truth  of  the  prediction  (cf. 
Isaiah  19.  1,  &c. ;  Jeremiah  49.  17  ;  Obadiah  10).  So  shall 
fare  all  tlie  foes  of  Israel,  tj^pifled  by  these  two  (Isaiah  03. 
1,  ifec).  30.  d^vell  for  ever— (Amos  9.  15),  i.  e.,  be  estab- 
lished as  a  flourishing  state.  21.  cleanse  .  .  .  blood  .  .  . 
not  cleansed — I  will  purge  away  from  Judah  the  extreme 
guilt  (represented  by  "  blood,"  the  shedding  of  which  was 
the  climax  of  her  sin,  Isaiah  1.  15)  which  was  for  long  not 
purged  away,  but  visited  with  judgments  (Isaiah  4.4). 
Messiah  saves  from  guilt,  in  order  to  save  from  punish* 
ment  (Matthew  1.  21). 


God!  8  Judgments  wpon  Syria, 


AMOS  I. 


Philistia,  Tyre,  Edom,  and  Ammoru 


AMOS. 

INTRODUCTION. 

Amos  (meaning  in  Hebr<nu  "a  burden")  was  (ch.  1. 1)  a  shepherd  of  Tekoa,  a  small  town  of  Judah,  six  miles  south- 
past  from  Bethlehem,  and  twelve  from  Jerusalem,  on  the  borders  of  the  great  desert  (2  Chronicles  20.  20;  of.  11.  6,i6id). 
The  region  being  sandy  was  fitter  for  pastoral  than  for  agricultural  purposes.  Amos  therefore  owned  and  tended 
flocks,  and  collected  sytamore  figs ;  not  tliat  the  former  was  a  menial  office,  kings  themselves,  as  Mesha  of  Moab  (2 
Fvngs  3.  4),  exercising  it.    Amos,  however  (from  ch.  7. 14, 15),  seems  to  liave  been  of  humble  rank. 

Though  belonging  to  Judah,  he  was  commissioned  by  God  to  exercise  his  prophetical  function  in  Israel ;  as  the  latter 
kingdom  abounded  in  impostors,  and  the  prophets  of  God  generally  fled  to  Judah  through  fear  of  the  kings  of  Israel,  a 
true  prophet  from  Judah  was  the  more  needed  in  it.  His  name  Is  not  to  be  confounded  with  that  of  Isaiah's  father, 
Amoz. 

The  time  of  his  prophesying  was  iu  the  reigns  of  Uzziah  king  of  Judea,  and  Jeroboam  II.  son  of  Joash,  king  of  Israel 
(«*.h.  1. 1),  i.e.,  in  part  of  the  time  in  which  the  two  kings  were  contemporary;  probably  in  Jeroboam's  latter  years, 
afJer  tliat  monarch  had  recovered  from  Syria  "  the  coast  of  Israel  from  the  entering  of  Hamath  to  the  sea  of  the  plain  " 
(2  Kings  14.  2-3-27);  for  Amos  foretells  that  these  same  coasts,  "  from  the  entering  in  of  Hamath  unto  the  river  of  the 
wilderness,"  should  be  the  scene  of  Israel's  being  afflicted  (ch.  6. 14) ;  also  his  references  to  the  state  of  luxurious  security 
then  existing  (ch.  6. 1,  4,1,3),  and  to  the  speedy  termination  of  it  by  the  Assyrian  foe  (ch.l.  5;  3.12,15;  5.27;  8.2),  point  to 
the  latter  part  of  Jeroboam's  reign,  which  terminated  in  784  B.  c,  the  twenty-seventh  year  of  Uzziah's  reign,  which 
continued  down  to  759  B.  c. 

He  was  contemporary  with  Hosea,  only  that  the  latter  continued  to  prophesy  in  reigns  subsequent  to  Uzziaji 
(Hosea  1. 1),  whereas  Amos  ceased  to  prophesy  in  the  reign  of  that  monarch.  The  scene  of  his  ministry  was  Beth-el, 
where  the  idoj^  calves  were  set  up  (ch.  7. 10-13).  There  his  prophecies  roused  Amaziah  the  idol  priest  to  accuse  hina 
of  conspiracy,  and  to  try  to  drive  him  back  to  Judali. 

The  first  six  chapters  are  without  figure ;  the  last  three  symbolical,  but  with  the  explanation  subjoined.  He  firs- 
denounces  the  neighbouring  peoples,  then  the  Jews,  then  Israel  (from  ch.  3.  to  the  end),  closing  with  the  promise  o. 
restoration  under  Messiah  (ch.  9. 11-15).  His  style  is  thought  by  Jekome  to  betray  his  humble  origin  ;  but  though  no 
sublime,  it  is  regular,  perspicuous,  and  energetic;  his  images  ai-e  taken  from  the  scenes  in  nature  with  which  he  wai 
familiar;  his  rhythms  are  flowing,  his  parallelisms  exact,  and  his  descriptions  minute  and  graphic.  Some  peculiar 
expressions  occur:  "cleanness  of  teeth,"  i.  e.,  if  nn(o/  bread  (ch.  4. 6);  "  the  excellency  of  Jacob  "  (ch.  6. 8;  8.7);  "the  high 
places  of  Isaac"  (ch.  7.  9);  "the  house  of  Isaac"  (ch.  7. 16);  "he  that  createth  the  wind"  (ch.  4. 13). 

Hengstenberg  draws  an  able  argument  for  the  genuineness  of  the  Mosaic  records  from  the  evidence  in  Amos, 
that  the  existing  institutions  in  Israel  as  well  as  Judah  (excepting  the  calves  of  Jeroboam),  were  framed  according  to 
the  Pentateuch  rules. 

Two  quotations  from  Amos  occur  in  the  New  Testament  (cf.  Acts  7.  42,  43,  with  ch.  5.  25,  26;  and  Acts  15. 16, 17,  with 
ch.  9. 11). 

Philo,  Josephus,  Melito's  catalogue,  Jeeome,  Justin  Martyr  (sec.  22,  quoting  the  fifth  and  six  chapters  of  Amos 
as  "one  of  the  twelve  minor  prophets"),  and  the  60th  canon  of  the  Laodicean  council  support  the  canonicity  of  the 
book  of  Amos. 


CHAPTER    I. 

Ver.  1-15.  God's  Judgments  on  Syria,  Philistia, 
Tyre,  Edom,  and  Ammon.  1.  The  -words  of  Amos— i.  e., 
Amos'  oracular  covimunications.  A  heading  found  only  in 
Jeremiah  1.  1.  among  the  herdmeii — rather,  "shep- 
herds;" both  owning  and  tending  sheep;  irom  a,n  Arabic 
root,  to  mark  with  pricks,  viz.,  to  select  the  best  among  a 
species  of  sheep  and  goats  ill-shapen  and  short-footed  (as 
others  explain  tlie  name  from  an  Arabic  root),  but  distin- 
guished by  tlieir  wool.  [Maurer.]  God  chooses  "the 
weak  things  of  the  world  to  confound  the  mighty,"  and 
makes  a  humble  shepherd  reprove  the  arrogance  of  Israel 
and  licr  king  arising  from  prosperity  (cf.  1  Samuel  17.  40). 
which  he  saw— in  supernatural  vision  (Isaiah  1. 1).  two 
years  hefore  the  earthquake- mentioned  in  Zechariah 
14.  5.  The  earthquake  occurred  in  Uzziali's  reign,  at  the 
time  of  Ills  being  stricken  with  leprosy  for  usurping  the 
prlesfs  functions.  [Josepiius,  Antiquiliea  9. 10.  4.]  This 
clause  must  have  been  inserted  by  Ezra  and  the  compilers 
of  tlie  Jewish  canon,  a.  ^vill  roar— as  a  lion  (Joel  3. 16). 
Whereas  Jehovah  is  there  represented  roaring  in  Israel's 
behalf,  liere  he  roars  against  her  (cf.  Psalm  18. 13;  Jere- 
raiali  25.  30).  from  Zlon  .  .  .  Jerusalem— the  seat  of  the 
theocracy,  from  which  ye  have  revolted;  not  from  Dan 
and  Bcth-el,  the  seat  of  your  idolatrous  worship  of  the 
calves,  habitation  .  .  .  mourn— poetical  personification. 
Their  inhabitants  shall  mourn,  imparting  a  sadness  to  the 
very  habitations.  Carmel  —  the  mountain  promontory 
north  of  Israel,  in  Asher,  abounding  In  rich  pastures, 
olives,  and  vine*     The  name  Is  the  symbol  of  fertilUi/. 


When  Carmel  itself  "  withers,"  how  utter  the  desolation ! 
(Song  of  Solomon  7.  5;  Isaiah  33.  9;  35.  2;  Jeremiah  50. 19; 
Nahum  1.  4).  3.  Here  begins  a  series  of  threatenings  of 
vengeance  against  six  other  states,  followed  by  one  against 
Judah,  and  ending  with  one  against  Israel,  with  whom 
the  rest  of  the  prophecy  is  occupied.  The  eight  predic- 
tions are  in  symmetrical  stanzas,  each  prefaced  by  "  Thus 
saith  the  Lord."  Beginning  with  the  sin  of  others, 
which  Israel  would  be  ready  enough  to  recognize,  he  pro- 
ceeds to  bring  home  to  Israel  her  own  guilt.  Israel  must 
not  think  hereafter,  because  she  sees  others  visited  simi* 
larly  to  herself,  that  such  Judgments  are  matters  of 
chance;  nay,  they  are  divinely  foreseen  and  foreordered, 
and  are  confirmations  of  the  truth  that  God  will  not  clear 
the  guilty.  If  God  spares  not  the  nations  that  know  not 
the  truth,  how  much  less  Israel  that  sins  wilfully  (Luke 
12.  47,  48 ;  James  4. 17) !  For  tliree  transgressions  .  .  ,  and 
for  four— If  Damascus  had  only  sinned  once  or  twice,  I 
would  have  spared  them,  but  since,  after  having  been  so 
often  pardoned,  they  still  persevere  so  continually,  I  will 
no  longer  "  turn  away"  their  punishment.  The  Hebrew  is 
simply,  "  I  will  not  reverse  it,"  viz.,  the  sentence  of  punish- 
ment which  follows;  the  negative  expression  Implies 
more  than  it  expresses,  i,  e.,  "  I  will  most  surely  execute  it;" 
God's  fulfilment  of  His  threats  being  more  awful  than 
human  language  can  express.  "Three  and  four"  imply 
sin  multiplied  on  sin,  Cf.  Exodus  20.  5;  Proverbs  30. 15,  irf, 
21;  "six  and  seven,"  Job  5. 19;  "once  and  twice,"  Job 33. 
14;  "twice  and  thrice,"  Margin;  "oftentimes,"  English 
Version,  Job  33.29;  "seven  and  also  eight,"  Ecclesiastes 
11. 2.    There  may  be  also  a  reference  to  seven,  the  product  of 

669 


God!i  Judgments  upon  Syria,  Philistia,  etc. 


AMOS  II. 


His  Wrath  against  Moab 


three  and  four  added ;  seven  expressing  the  full  completion 
of  the  measure  of  their  guilt  (Leviticus  26.18,21,24;  cf. 
Mattliew  23.  32).  tlireshed— the  very  term  used  of  the 
Syrian  king  Hazael's  oppression  of  Israel  under  Jehu 
and  Jehoahaz  (2  Kings  10.  32,  33;  13.  7).  The  victims  were 
thrown  before  the  threshing-sledges,  the  teeth  of  whicli 
tore  their  bodies.  So  David  to  Ammon  (2  Samuel  12.  31; 
cf.  Isaiali  28.  27).  ■*.  Hazael  .  .  .  Ben-hadad— A  black 
marble  obelisk  found  in  the  central  palace  of  Nimroud, 
and  now  in  the  British  Museum,  is  inscribed  with  the 
names  of  Hazael  and  Ben-hadad  of  Syria,  as  well  as  Jehu 
of  Israel,  mentioned  as  tributaries  of  "Slialmanubar," 
king  of  Assyria.  The  kind  of  tribute  from  Jehu  is  men- 
tioned, gold,  pearls,  precious  oil,  &c.  [G.  V.  Smith.]  The 
Ben-hadad  here  is  the  son  of  Hazael  (2  Kings  13.  3),  not 
the  Ben-hadad  supplanted  and  slain  by  Hazael  (2  Kings  8. 
7, 15).  The  phrase,  "  I  will  send  a  fire,"  &c.,  i.  e.,  the  flame 
of  war  (Psalm  78.  63),  occur  also  {v.  7, 10, 12, 14,  and  ch.  2.  2, 
5 ;  Jeremiah  49.  27  ;  Hosea  8.  14).  5.  Bar  of  Damascus— t. 
e.,  the  bar  of  its  gates  (cf.  Jeremiah  51.  30).  the  inhabit- 
ant— singular  for  plural,  "  inhabitants."  Henderson,  be- 
cause of  the  parallel,  "him  that  holdeth  the  sceptre," 
translates,  "  the  ruler."  But  the  parallelism  is  that  of  one 
clause  complementing  the  other,  "the  inhabitant"  or  sub- 
ject liere  answering  to  "  him  that  holdeth  the  sceptre"  or 
ruler  there,  both  ruler  and  subject  alike  being  cut  ofT. 
Aven— the  same  as  Oon  or  Un,  a  delightful  valley,  four 
hours' journey  from  Damascus,  towards  the  desert.  Pro- 
verbial in  the  East  as  a  place  of  delight.  [Josephus  Ab- 
Assus.]  It  is  here  parallel  to  "Eden,"  which  also  means 
pleasantness;  situated  at  Lebanon.  As  Josephiis  Abas- 
sus  is  a  doubtful  authority,  perhaps  the  reference  may  be 
rather  to  the  valley  between  Lebanon  and  Anti-Lebanon, 
called  El-Bekaa,  wliere  are  the  ruins  of  the  Baalbek  tem- 
ple of  the  sun ;  so  the  LXX.  render  it  On,  the  same  name 
as  tlie  city  in  Egypt  bears,  dedicated  to  the  sun-worship 
(Genesis  41.  45;  Margin,  Ezekiel  30. 17,  Heliopolis,  "  the  city 
of  the  sun").  It  is  termed  by  Amos  "  the  valley  of  Aven," 
or  vanity,  from  the  worship  of  idols  in  it.  Kir— a  region 
subject  to  Assyria  (Isaiah  22.  6)  in  Iberia,  the  same  as  that 
called  now  in  Armenian  Kur,  lying  by  the  river  Cyrus 
which  empties  Itself  into  tlie  Caspian  Sea.  Tiglath-pileser 
fulfilled  this  prophecy  when  Ahaz  applied  for  help  to  him 
against  Reziu  king  of  Syria,  and  the  Assyrian  king  took 
Damascus,  slew  Rezin,  and  carried  away  its  people  captive 
to  Kir.  6.. Gaza— the  southernmost  of  the  flvecapitalsof 
the  five  divisions  of  Piiilistia,  and  the  key  to  Palestine  on 
the  south:  hence  put  for  the  whole  Philistine  nation. 
Uzziah  commenced  the  fulfilment  of  this  prophecy  (see  2 
Chronicles  26.  6).  hecaiise  they  carried  a-way  .  .  .  the 
tvhole  captivity— t.  e.,  they  left  none.  Cf.  with  the  phrase 
here,  Jeremiah  13. 19,  "  Judah  .  .  .  carried  captive  all  of  it 
.  .  .  wholly  carried  away."  Under  Jehoram  already  the 
Philistines  had  carried  away  all  the  substance  of  the  king 
of  Judah,  and  his  wives  and  his  sous,  "so  that  there  was 
never  a  son  left  to  him,  save  Jehoahaz;"  and  after  Amos' 
time  (if  the  reference  include  the  future,  which  to  the 
prophet's  eye  is  as  if  already  done),  under  Ahaz  (2  Chroni- 
cles 28. 18),  they  seized  on  all  the  cities  and  villages  of  the 
low  country  and  south  of  Judah.  to  deliver  tliem  up  to 
Edom— Judah's  bitterest  foe;  as  slaves  (v.  9;  cf.  Joel  3. 1, 
3,  6).  Grotitjs  refers  it  to  the  fact  ,(Isaiah  16.  4)  that  on 
Sennacherib's  invasion  of  Judah,  many  fled  for  refuge  to 
neighbouring  countries;  the  Philistines,  instead  of  hos- 
pitably sheltering  the  refugees,  sold  them,  as  if  captives 
in  war,  to  their  enemies,  the  Idumeans.  1.  fire — t.  e.,  the 
flame  of  war  (Numbers  21.  28;  Isaiah  26.  11).  Hezekiah 
fulfilled  the  propliecy,  smiting  the  Pliilistines  unto  Gaza 
(2  Kings  18.  8).  Foretold  also  by  Isaiah  14.  29,  31.  8.  Ash- 
dod,  &c.—Oath  alone  is  not  mentioned  of  the  five  chief 
Philistine  cities.  It  had  already  been  subdued  by  David ; 
and  it,  as  well  as  Ashdod,  was  taken  by  Uzziali  (2  Chroni- 
cles 26.  6).  Gath  perhaps  had  lost  its  position  as  one  of  the 
five  primary  cities  before  Amos  uttered  this  prophecy, 
whence  arose  his  omission  of  it.  So  Zephaniah  2.  4, 5.  Cf. 
Jeremiah  47.  4 ;  Ezekiel  2-5. 16.  Subsequently  to  the  subju- 
gation of  the  Philistines  by  Uzziah,  and  then  by  Heze- 
kiah, they  were  reduced  by  Psammeticus  of  Egypt,  Nebu- 
670 


chadnezzar,  the  Persians,  Alexander,  and  lastly  the  As- 
moneans.    9.  Tynts  .  .  .  delivered  up  the  .  .  .  captivity 

to  Edom— the  same  charge  as  agiiinst  the  Philistines  (v. 
6).  remcmljerednotthe  brotlicrly  covenant — the  league 
of  Hiram  of  Tyre  with  David  and  Solomon,  the  former 
supplying  cedars  for  the  building  of  the  temple  and  king's 
house  in  return  for  oil  and  corn  (2  Samuel  5.  11 ;  1  Kings  5. 
2-6;  9.  11-14,  27  ;  10.  22;  1  Chronicles  14.  1 ;  2  Chronicles  8.  18; 
9.  10).  10.  fire— (Cf.  v.  4,7;  notes,  Isaiah  2;^. ;  Ezekiel  26.,  27., 
and  28.)  Many  parts  of  Tyre  were  burnt  by  fiery  missiles 
of  the  Chaldeans  under  Nebuchadnezzar.  Alexander  of 
Macedon  subsequently  overtlirew  it.  11.  Kdom  .  .  ,  did 
pursue  his  brother— (Isaiah  34.  5.)  The  chief  aggravation 
to  Edom's  violence  against  Israel  was,  that  they  both 
came  from  the  same  parents,  Isaac  and  Rebecca  (cf.  Gene- 
sis 2.5.  24-20;  Deuteronomy  23.  7,  8;  Obadiah  10,  12;  Malachi 
1.2).  cast  off  all  \tlty— lit.,  destroy  compassions,  i.  e.,  did 
suppress  all  the  natural  feeling  of  pity  for  a  brother  in 
distress,  his  -wrath  for  ever— as  Esau  kept  up  his  grudge 
against  Jacob,  for  having  twice  supplanted  him,  viz.,  as  to 
the  birth-riglit  and  the  blessing  (Genesis  27.  41),  so  Esau's 
posterity  against  Israel  (Numbers  20. 14,  21).  Edom  first 
showed  his  spite  in  not  letting  Israel  pass  through  his 
borders  when  coming  from  tlie  wilderness,  but  tlireaten- 
ing  to  "come  out  against  him  with  the  sword;"  next, 
when  the  Syrians  attacked  Jerusalem  under  Ahaz  (cf.  2 
Chronicles  28.  17,  with  2  Kings  16.5);  next,  when  Nebu- 
chadnezzar assailed  Jerusalem  (Psalm  137.7,8).  In  each 
case  Edom  chose  the  day  of  Israel's  calamity  for  venting 
his  grudge.  Tills  is  the  point  of  Edom's  gtlilt  dwelt  on  in 
Obadiah  10-13.  God  punishes  the  children,  not  for  the  sin 
of  their  fathers,  but  for  their  own  filling  up  the  measure 
of  their  fathers'  guilt,  as  children  generally  follow  in  the 
steps  of,  and  even  exceed,  their  fathers'  guilt  (cf.  Exodus 
20.  5).  12.  Teman — a  cit5'  of  Edom,  called  from  a  grand- 
son of  Esau  (Genesis  30. 11, 15;  Obadiah  8, 9).  Situated  five 
miles  from  Petra;  south  of  the  present  Wady  Musa.  Its 
people  were  famed  for  wisdom  (Jeremiah  49.  7).  Bozrah 
—a  city  of  Edom  (Isaiah  63. 1).  Selah  or  Petra  is  not  men- 
tioned, as  it  had  been  overtlirown  by  Amaziah  (2  Kings 

14.  7).  13.  Aminon— the  Ammonites  under  Nahash  at- 
tacked Jabesh-gilead,  and  refused  to  accept  the  offer 
of  the  latter  to  save  them,  unless  the  Jtibesh-gilead- 
Ites  would  put  out  all  their  right  eyes(l  Samuel  11. 1,  &c.). 
Saul  rescued  Jabesh-gilead.  The  Ammonites  joined  the 
Chaldeans  in  their  invasion  of  Judea  for  the  sake  of  plun- 
der, ripped  up  . . .  -^vomen  -with  child — as  Hazael  of  Syria 
also  did  (2  Kings  8.  12;  cf.  Hosca  13.  16).  Amnion's  object 
in  this  cruel  act  was  to  le.ive  Israel  without  "heir,"  so  as 
to  seize  on  Israel's  inlieritance  (Jeremiah  49. 1).  14.  Rab- 
bah— the  capital  of  Ammon:  meaning  "the  Great." 
Distinct  from  Rahbah  of  Moab.  Called  Philadelphia,  after- 
wards, from  Ptolemy  Phi  ladelphus.  tempest— I.  (?.,  with 
an  onset  swift,  sudden,  snid  resistless  as  a  hurricane,  day 
of  thevi'hirl'wind- parallel  to  "the  day  of  battle ;"  there- 
fore meaning  "the  day  of  the  foe's  tunniUuous  assault." 

15.  their  king  .  .  .  princes— or  else,  "  their  Moleeh  (the 
idol  of  Ammon)  and  his  priests."  [Grotius  and  LXX.] 
Isaiah  43.28  so  uses  "princes"  for  priests.  So  ch.  5.  26, 
"your  Moleeh  ;"  and  Jeremiah  49.  3,  Margin,  English  Ver- 
sion, however,  is  perliaps  preferable  both  here  and  in 
Jeremiah  49.  3 ;  sec  notes  there. 

CHAPTER    II. 
Ver.  1-16.  Charges  against  Moab,  Judah,  and  last- 
ly Israel,  the  chief  Subject  of  Amos'  Prophecies. 
1.  burned  .  .  .  bones  of  .  .  .  king  of  Edom  into  lime — 

when  Jehoram  of  Israel,  Jehoshaphat  of  Judah,  and  the 
king  of  Edom,  combined  against  Mesha  king  of  Moab, 
the  latter  failing  in  battle  to  break  through  to  the  king 
of  Edom,  took  the  eldest  son  of  the  latter  and  ofl^ered  him 
as  a  burnt  offering  on  the  wall  (2  Kings  3. 27).  [jMichaelis.] 
Thus,  "king  of  Edom"  is  taken  as  the  heir  to  the  throne  of 
Edom.  But  "his  son"  is  rather  the  king  of  MoaV  s  oivn  son, 
whom  the  fatlier  ofl'ered  to  Moleeh.  [Josephus,  An- 
tiquities, 9.  3.]  Thus  the  reference  here  in  Amos  is  not  to 
that  fact,  but  to  the  revenge  which  probably  the  king  of 


GocTs  Judgments  against  Judah  and  Israd. 


AMOS  III. 


IsraeCa  Ingratitude  to  Ood, 


Moab  took  on  the  king  of  Edom,  when  the  forces  of  Israel 
and  Judah  had  retired  after  their  successful  campaign 
against  Moab,  leaving  Edom  without  allies.    The  Hebrew 
tradition  is,  that  Moab  in  revenge  tore  from  their  grave, 
and  burned  the  bones  of  tiie  king  of  Edom,  the  ally  of 
Jehoram    and   Jehoshaphat,  who   was   already   buried. 
Probably  the  "  burning  of  the  bones"  means,  he  burned  the 
king  of  Edom  alive,  reducing  his  very  bones  to  lime.    [Matj- 
REK.]    !3.  Klrloth. — the  chief  city  of  Moab,  called  also  Kir- 
Moab  (Isaiah  15.  1);  the  form  is  plural  here,  as  including 
both  the  acropolis  and  town  itself  (see  Jeremiali  48.  24,  41, 
Margin),    file  with  tumult — i.  e.,  amidst  the  tumult  of 
battle  (Hosea  10.  14).    3.  the  judge— the  chief  magistrate, 
the  supreme  source  of  justice.    "  King"  not  being  used,  it 
seems  likely  a  change  of  government  had   before  this 
time   substituted   for   kings,  supreme  judges.     41.  From 
foreign  kingdoms  he  passes  to  Judali  and  Israel,  lest  it 
should  be  said,  he  was  strenuous  in   denouncing  sins 
abroad,  but  connived  at  those  of  his  own  nation.    Judah's 
guilt  differs  from  that  of  all  the  others,  in  that  it  was  di- 
rectly against  God,  not  merely  against  man.     Also  be- 
cause Judah's  sin  was  wilful  and  wittingly  against  light 
and  knowledge,    law— the  Mosaic  code  in  general,   com- 
maiidineuts — or  statutes,  the  ceremonies  and  civil  laws. 
tkeir  lies— their  lying  idols  (Psalm  40.  4;  Jeremiah  10.  19), 
from  which  tliey  drew  false  liopes.    The  order  is  to  be  ob- 
served.   The  Jews  first  cast  off  the  Divine  laiv,  then  fall 
into  lying  errors;  God  thus  visiting  them  with  a  righteous 
retribution  (Romans  1.  25,  26,  28;  2  Thessalonians  2.  11, 12). 
The  pretext  of  a  good  intention  is  hereby  refuted :    the 
"lies"  tliat  mislead  them  are  "their  (own)  lies."    [Cal- 
vin.]   after  .  ,  .  wlilcU  tlielr  fatliers  .  .  .  ■walked — we 
are  not  to  follow  tlie  fathers  in  error,  but  must  follow  the 
woi'd  of  God  alone.    Nay,  it  was  an  aggravation  of  the 
Jews'  sin,  tliat  it  was  not  confined  to  preceding  gener- 
ations;   the    sons    rivalled    tiie    sins    of    tlieir    fathers 
(Mattliew  23.32;  Acts  7.51).    [Calvin.]    5.  a  fire— Nebu- 
chadnezzar.   6.  Israel — the  ten  tribes,  the  main  subject 
of  Amos'  prophecies,    sold  the  rlgUteous— Israel's  judges 
for  a  br.be  are  induced  to  condemn  in  judgment  him  who 
has  a  rigliteous  cause;  in  violation  of  Deuteronomy  IC.  19. 
tlie  poor  for  a  pair  ofsUoes — lit.,  sandals  of  wood,  secured 
on  the  foot  by  leathern  straps ;  less  valuable  than  shoes. 
Cf.  the  same  phrase,  for  the  most  paltry  bribe,  ch.  8.  6;  Eze- 
kiel  13.  19 ;  Joel  3.  3.    Tiiey  were  not  driven  by  poverty  to 
such  a  sin;   beginning  with  suffering  themselves  to  be 
tempted  by  a  large  bribe,  they  at  last  are  so  reckless  of  all 
shame  as  to  prostitute  justice  for  the  merest  trifle.   Amos 
convicts  tliem  of  injustice,  incestuous  unchastity,  and 
oppression  first,  as   these  were  so  notorious  that  they 
could  not  deny  them,  before  he  proceeds  to  reprove  their 
contempt  of  God,  whicli  they  would  have  denied  on  the 
ground  that  they  worshipped  God  in  the  form  of  the 
calves.      7.   pant   after  .  .  .  dust   of  .  .  .  earth    ou  .  .  . 
head  of .  .  .  poor — i.  e.,  eagerly  thirst  for  tliis  object,  by 
their  oppression  to  prostrate  the  poor  so  as  to  cast  the 
dust  on  their  heads  in  mourning  on  the  earth  (cf.  2  Samuel 
1.  2;  Job  2. 12;  Ezekiel  27.  30).     turu  aside  .  .  .  way  of 
.  .  .  meek— pervert  their  cause  (ch.  5.  12;  Job  24.  4  [Gro- 
TIUS];  Isaiah  10. 2).    a  manand  Uisfatlier- acrime  "not 
BO  much  as  named  among  the  Gentiles"  (1  Corintliians  5. 
1).    When  God's  people  sin  in  the  face  of  light,  they  often 
fall  lower  than  even  those  who  know  not  God.     go  in 
unto  the  same  maid— from  v.  8  it  seems  likely  the  damsel 
meant   is   one   of  the   prostitutes  attached  to  the  idol 
Astarte's  temple:   prostitution  being  part  of  her  filthy 
worship,      to   profane   my  .  .  .  name — Israel    in    such 
abominations  as  it  were  designedly  seeks  to  Insult  Ood. 
8.  lay  themselves  .  .  .  upon  clothes  laid  to  pledge— 
the  outer  garment,  which  Exodus  22.  25-27  ordered  to  be 
restored  to  the  poor  man  before  sunset,  as  being  his  only 
covering.    It  aggravated  the  crime,  that  they  lay  on  these 
Clothes  in  an  idol  temple,    by  every  aliar— they  partook 
in  a  recumbent  posture  of  tlieir  Idolatrous  feasts;  the  an- 
cients being  in  tlie  habit  of  reclining  at  full  length  In 
eating,  tlie  upper  part  of  the  body  resting  on  the  left 
elbow,  not  sitting  as  we  do.    drink  . . .  wine  of  the  con- 
dciuned— t.  e.,  wine  bought  with  the  money  of  those  whom 


they  unjustly  fined.  9.  Yet^My  former  benefits  to  you 
heighten  your  ingratitude,  tlie  Amorlte — the  most  pow- 
erful of  all  the  Canaanite  nations,  and  therefore  put  for 
them  all  (Genesis  15.16;  48.  22;  Deuteronomy  1. 20;  Joshua 
7.  7).  height  .  .  .  like  .  .  .  cedars— (Numbers  13.  32,  33.) 
destroyed  liis  fruit  .  .  .  above  .  .  .  roots  .  .  .  beneath 
— i.  €.,  destroyed  liim  utterly  (Job  18.  16;  Ezekiel  17.  9; 
Malaclii  4.  1).  10.  brought  you  up  from  .  ,  .  Egyptr^ 
"brought  up"  is  the  phrase,  as  Egypt  was  low  and  flat 
and  Canaan  hilly,  to  possess  the  land  of  the  Amorite— 
the  Amorites  strictly  occupied  both  sides  of  the  Jordan, 
and  the  mountains  afterward  possessed  by  Judali ;  but 
they  here,  as  in  v.  9,  stand  for  all  the  Canaanites.  God 
kept  Israel  forty  years  in  the  wilderness,  which  tended  to 
discipline  them  in  His  statutes,  so  as  to  be  the  better  fitted 
for  entering  on  tlie  possession  of  Canaan.  11.  Additional 
obligations  under  which  Israel  lay  to  God;  the  prophets, 
and  Nazarites,  appointed  by  Him,  to  furnish  religious  in- 
struction and  examples  of  holy  self-restraint,  of  your 
young  men— It  was  a  specimen  of  Israel's  highly  fa- 
voured state,  that,  of  tlie  class  most  addicted  to  pleasures, 
God  chose  those  who  by  a  solemn  vow  bound  themselves 
to  abstinence  from  all  produce  of  the  vine,  and  from  all 
ceremonial  and  moral  defilement.  Tlie  Nazarite  was  not 
to  sliave  (Numbers  G.  2,  Ac).  God  left  nothing  undone  to 
secure  the  purity  of  their  worship  and  their  faithfulness 
to  it  (Lamentations  4.  7).  The  name  comes  from  a  Hebrew 
root,  Nazar,  "  to  set  apart."  Samson,  Samuel,  and  John 
the  Baptist  were  Nazarites.  Is  it  not  even  thus — "Will 
any  of  you  dare  to  deny  it  is  so?  13.  Ye  so  despised 
these  my  favours,  as  to  tempt  the  Nazarite  to  break  his 
vow;  and  forbad  the  prophets  prophesying  (Isaiah  30. 10). 
So  Amaziah  forbad  Amos  (ch.  7.  12,  13,  14).  13.  I  am 
pressed  under  you — so  Calvin  (cf.  Isaiah  1. 14).  Margin 
translates  actively,  "I  will  depress  your  place,"  i.  e.,  I  will 
make  it  narrow,  a  metaphor  for  afflicting  a  people;  the  op- 
posite of  enlarging,  i.  e.,  relieving  (Psalm  4. 1;  Proverbs  4. 
12).  Maueer  translates,  "I  will  press  you  doivn"  (not  as 
Margin,  "  your  place;"  so  the  Hebrew,  Job  40. 12;  or  v.  7  in 
Hebrew  text).  Amos,  as  a  shepherd,  appropriately  draws 
his  similes  from  rustic  scenes.  14.  flight  shall  perish 
from  . . .  s'wift — even  the  swift  shall  not  be  able  to  escape. 
strong  shall  not  strengthen  his  force — i.  e.,  shall  not  be 
able  to  use  his  strength,  himself— ZjX,  his  life.  16.  flee 
.  .  .  naked— if  any  escape,  it  must  be  with  the  loss  of  ac- 
coutrements, and  all  that  would  impede  rapid  flight. 
Tliej'  must  be  content  with  saving  their  life  alone, 

CHAPTER   III. 

Ver.  1-15.  God's  extraordinary  Love,  being  repaid 
BY  Israel  with  Ingratitude,  of  necessity  calls  for 
Judgments,  which  the  Prophets  announce,  not  at 
random,  but  by  God's  commission,  which  they  can- 
not BUT  fulfil.  The  Oppression  prevalent  in  Is- 
rael WILL  BRING  DOAVN  RUIN  ON  ALL  SAVE  A  SMALL 
REMNANT.  1.  Children  of  Israel— not  merely  the  ten 
tribes,  but  "  the  whole  family  brought  up  from  Eg.vpt;"  all 
the  descend.ants  of  Jacob,  including  Judah  and  Benjamin. 
Cf.  Jeremiali  8.3,  and  Micah  2.  3,  on  "family"  for  the  na- 
tion. However,  as  tlie  prophecy  following  refers  to  the 
ten  tribes,  tfiey  must  be  chiefly,  if  not  solely,  meant :  they 
were  the  majority  of  the  nation;  and  so  Amos  concedes 
what  they  so  often  boasted,  that  they  were  the  elect  peo- 
ple of  God  [Calvin],  but  implies  that  this  only  heiglitens 
tlieir  sins.  3.  You  only  have  I  known— t.  e.,  acknow- 
ledged as  my  people,  and  treated  with  peculiar  favour 
(Exodus  19.5;  Deuteronomy  4.  20).  Cf.  the  use  of  "know," 
Psalm  1.  6 ;  14 1.  3 ;  John  10. 14 ;  2  Ti  mothy  2. 19.  therefore  I 
•»vill  punish— the  greater  the  privileges,  the  heavier  the 
punishment  for  the  abuse  of  them;  for  to  the  other  of- 
fences there  is  added,  in  this  case.  Ingratitude.  When 
God's  people  do  not  glorify  Him,  He  glorifies  Himself  by 
punlsliing  them.  3.  Here  follow  several  questions  of  a 
patable-liko  kind,  to  awaken  conviction  in  the  people. 
Can  two  walk  together,  except  they  be  agreed  t — Can 
Goil's  prophets  be  so  unanimous  In  prophesying  against 
you.  If  God's  Spirit  were  not  Joined  with  them,  or  if  their 

671 


The  Publication  oj  God's  Judymeni  AMOS   III. 

prophecies  were  false?  The  Israelites  were  "at  ease,"  not 
believing  that  God  was  with  the  prophets  In  their  denun- 
ciations of  coming  ruin  to  the  nation(ch.  6. 1,3;  cf.  1  Kings 
22.  IS,  21,  27;  Jeremiah  43. 2).  This  accords  with  v.  7,  8.  So 
"  I  will  be  with  thy  mouth"  (Exodus  4. 12;  Jeremiah  1. 8; 
Matthew  10. 20).  If  the  prophets  and  God  were  not  agreed, 
the  former  could  not  predict  the  future  as  they  do.  In  ch. 
2. 12  lie  had  said,  the  Israelites  forbad  the  prophets  pro- 
phesying; therefore,  in  v.  3,  8,  he  asserts  the  agreement 
between  the  prophets  and  God  who  spake  by  them  against 
Israel.  [Rosenmullek.]  Rather,  I  once  walked  with  you 
(Leviticus  213.  12)  as  a  Father  and  Husband  (Isaiah  54.5; 
Jeremiah  3. 14);  but  now  your  way  and  mine  are  utterly 
diverse,  there  can  therefore  be  no  fellowship  between  us 
such  as  there  was  (v.  2);  I  will  walk  with  j'ou  only  to 
"punish  j'ou;"  as  a  "  lion"  walks  with  his  "  prey"  (t).  4), 
as  a  bird-catcher  with  a  bird.  [Tar3^ovius.]  The  prophets, 
and  all  servants  of  God,  can  have  no  fellowship  with  the 
ungodly  (Psalm  119.63;  2  Corinthians  6.16,17;  Ephesians 
5.11;  James  4. 4).  4.  The  same  idea  as  in  Matthew  34.  28. 
Where  a  corrupt  nation  is,  there  God's  instruments  of 
punishment  are  sure  also  to  be.  The  lion  roars  loudly  only 
when  he  has  prey  in  sight,  -ivill  a  young  lion  cry  out 
.  .  .  If  lie  (the  "lion,"  not  the  "young  lion")  liave  taken 
nothing  1— The  young  lion  just  weaned  lies  silent,  until 
the  old  lion  brings  the  prey  near;  then  the  scent  rouses 
him.  So,  the  prophet  would  not  speak  against  Israel,  if 
God  did  not  reveal  to  him  Israel's  sins  as  requiring  punisli- 
ment.  5.  When  a  bird  trying  to  fly  upwards  is  made  to 
fall  upon  the  earth  by  an  earth-snare,  it  Is  a  plain  proof 
that  the  snare  is  there;  so,  Israel,  now  that  thou  art  fall- 
ing, infer  thence,  that  it  is  in  the  snare  of  the  Divine  judg- 
ment that  thou  art  entangled.  [Ludovicus  de  Dieu.] 
gliall  one  take  iip  a  gnare  from,  the  eartli,  auti  liave 
taken  nothing— The  bird-catcher  does  not  remove  his 
snare  off  the  ground  till  he  has  caught  some  prey;  so  God 
Avill  not  withdraw  the  Assyrians,  &c.,  the  instruments  of 
punisliment,  until  they  have  had  the  success  against  you 
wliich  God  gives  them.  The  foe  corresponds  to  the 
"snare"  suddenly  «prmf;in(7  from  the  ground  and  enclo- 
sing the  bird  on  the  latter  touching  it;  the  Hebrew  is  lit., 
"Shall  the  snare  spWngr  from  the  earth?"  Israel  entan- 
gled in  judgments  answers  to  the  bird  "  taken."  6.  When 
tiie  •sound  of  alarm  is  trumpeted  by  the  watcliman  in  the 
city,  tlie  people  are  sure  to  run  to  and  fro  in  alarm{Hebrew 
lit.).  Yet  Israel  is  not  alarmed,  though  God  threatens  judg- 
ments, shall  tliere  he  evil  in  a  city,  and  the  Lord  hath 
not  done  It  ?— This  is  the  explanation  of  the  preceding 
similes:  God  is  the  Author  of  all  the  calamities  which 
happen  you,  and  which  are  foretold  by  His  prophets.  The 
•?vil  of  sin  is  from  ourselves;  the  evil  of  trouble  is  from 
God,  whoever  be  the  Instruments.  T.  his  secret— fi2.,  His 
purpose  hidden  from  all,  until  It  is  revealed  to  His  pro- 
phets (cf.  Genesis  18.  17).  In  a  wider  sense,  God's  will  is 
revealed  to  all  who  love  God,  which  it  is  not  to  the  world 
(Psalm  25.14;  John  15.15;  17.25,26).  unto  his  servants— 
who  being  servants  cannot  but  obey  their  Lord  in  setting 
fortli  His  purpose  (viz.,  that  of  judgment  against  Israel) 
(Jeremiah  20. 9;  Ezekiel  9. 11).  Therefore  the  fault  which 
tlie  ungodly  find  with  them  is  groundless  (1  Kings  18.17). 
It  aggravates  Israel's  sin,  that  God  is  not  about  to  inflict 
judgment,  without  having  fully  warned  the  people.  If 
haply  they  might  repent.  8.  As  when  "the  lion  roars" 
(cf.  ch.  1.  2;  and  v.  4  above),  none  can  help  but  "  fear,"  so 
when  Jehovah  communicates  His  awful  message,  the  pro- 
phet cannot  but  prophesy.  Find  not  fault  with  me  for 
prophesying,  I  must  obey  God.  In  a  wider  sense  true  of 
all  believers  (Acts  4. 20;  5.29).  9.  Publish  in  .  .  .  palacea 
—as  being  places  of  greatest  resort  (cf.  Matthew  10.27); 
and  also  as  it  is  the  sin  of  princes  that  he  arraigns,  he 
calls  on  princes  (the  occupants  of  the  "palaces")  to  be  the 
witnesses.  Ashdod— put  for  all  Phillstia.  Convene  the 
Philistine  and  the  Egyptian  magnates,  from  whom  I  have 
on  various  occasions  rescued  Israel.  (The  opposite  form- 
ula to  "Tell  it  not  in  Gath,"  viz.,  lest  the  heathen  should 
glory  over  Israel).  Even  these  idolaters,  in  looking  on 
your  enormities,  will  condemn  you,  how  much  more  will 
the  holy  God  ?  upon  the  moiui tains  of  Samaria— on  the 
672 


against  Israel,  and  the  Cause  thereof. 


hills  surrounding  and  commanding  the  view  of  Samaria, 
the  metropolis  of  the  ten  tribes,  which  was  on  a  lower  hill 
(ch.  4. 1;  1  Kings  16.  24).  The  mountains  are  to  be  the  tri- 
bunal on  which  the  Philistines  and  Egyptians  are  to  sit 
aloft  to  have  a  view  of  your  crimes,  so  as  to  testify  to  the 
Justice  of  your  punishment  (v.  13).  tumults— caused  by 
tlie  violence  of  the  princes  of  Israel  in  "  oppressions"  of 
the  poor  (Job  35.9;  Ecclesiastes  4.1).  10.  know  not  to 
do  — their  moral  corruption  blinds  their  power  of  dis- 
cernment so  that  they  cannot  do  right  (Jeremiah  4. 22). 
Not  simple  intellectual  ignorance;  the  defect  lay  in  the 
heart  and  will,  store  up  violence  and  rohhery — i.  e., 
treasures  obtained  by  "violence  and  robbery."  (Prov- 
erbs 10.  2).  11.  Translate,  "  An  adversary  (the  abruptness 
produces  a  startling  eflect)!  and  that  too,  from  every 
side  of  the  land."  So  in  the  fulfilment,  2  Kings  17.5: 
"Tlie  king  of  Assyria  (Shalmaneser)  came  up  throughout 
all  the  land,  and  went  up  to  Samaria,  and  besieged  it  three 
years."  bring  do-wn  thy  strength  from  thee — t.  e.,  bring 
thee  down  from  thy  strength  (the  strength  on  which  thou 
didst  boast  thyself):  all  thy  resources  (Proverbs  10.15). 
palaces  shall  he  spoiled— a  just  retribution  In  kind  (v.  10). 
Tfie  palaces  in  which  spoils  of  robbery  were  stored  up, 
"shall  be  spoiled."  la.  shepherd— a  pastoral  image,  ap- 
propriately used  by  Amos,  a  shepherd  himself,  piece  of 
.  .  .  ear— brought  by  the  shepherd  to  the  owner  of  the 
sheep,  so  as  not  to  have  to  pay  for  the  loss  (Genesis  31.  39; 
Exodus  22.  13).  So  if  aught  of  Israel  escapes,  it  shall  be  a 
miracle  of  God's  goodness.  It  shall  be  but  a  scanty  rem- 
nant. There  is  a  kind  of  goat  in  the  East  the  ears  of 
which  are  a  foot  long,  and  proportionally  broad.  Perhaps 
tlie  reference  is  to  this.  Cf.  on  the  image  1  Samuel  17.  34, 
35;  2  Timothy  4.  17.  that  d>vell  in  Samaria  in  the  cor- 
ner of  a  bed — i.  e.,  that  live  luxuriously  in  Samaria  (cf. 
ch.6. 1, 4).  "A  bed"  means  here  the  Oriental  divan,  a 
raised  part  of  tlie  room  covered  with  cushions.  In  Da- 
mascus in  a  couch — Jeroboam  II.  had  lately  restored 
Damascus  to  Israel  (2  Kings  14.  2.5, 28).  So  the  Israelites 
are  represented  as  not  merely  in  "the  corner  of  a  bed," 
as  in  Samaria,  but  "in  a  (whole)  couch,"  at  Damascus, 
living  in  luxurious  ease.  Of  these,  now  so  luxurious, 
soon  but  a  remnant  shall  be  left  by  the  foe.  The  destruc- 
tion of  Damascus  and  that  of  Samaria  shall  be  conjoined ; 
as  here  their  luxurious  lives,  and  subsequently  under 
Pekah  and  Rezin  their  inroads  on  Judah,  were  combined 
(Isaiah  7. 1-8 ;  8.  4,  9 ;  17.  3).  The  parallelism  of  "  Samaria' ' 
to  "  Damascus,"  and  LXX.  favour  English  Version  rather 
than  Gesenius:  "on  adawicwArcouch."  The ^e&rety  point- 
ing, tliough  generally  expressing  damask,  may  express 
the  city  "  Damascus ;"  and  many  MSS.  point  it  so.  Cf.  for 
Israel's  overthrow,  2  Kings  17.  5,  6 ;  18.  9-12.  13.  testify  In 
the  house,  &c. — i.  e.,  against  the  house  of  Jacob.  God  calls 
on  the  same  persons  as  in  v.  9,  viz.,  the  heathen  Philistines 
and  the  Egyptians  to  witness  with  their  own  eyes  Sama- 
ria's corruptions  above  described,  so  as  that  none  may  be 
able  to  deny  tlie  justice  of  Samaria's  punishment.  [Matt- 
KER.]  God  of  hosts — having  all  the  powers  of  heaven 
and  earth  at  command,  and  therefore  One  calculated  to 
strike  terror  into  the  hearts  of  the  guilty  whom  he 
threatens.  14.  That— rather,  since,  or  for.  This  verse  is 
not,as  English  Version  translates,  the  thing  which  the  wit- 
nesses cited  are  to  "testify"  (v.  13),  but  the  reason  why 
God  calls  on  the  heathen  to  witness  Samaria's  guilt,  viz.^ 
in  order  to  justify  the  punlsnment  which  He  declares  He 
will  Inflict.  I  M'ill  also  visit  .  .  .  Beth-el— the  golden 
calves  whicli  were  the  source  of  all  "the  transgressions  of 
Israel"  (1  Kings  12.32;  13.2;  2  Kings  23.  15,  16),  though 
Israel  thought  that  by  them  their  transgressions  were 
atoned  for  and  God's  favour  secured,  horns  of  the  altar 
—which  used  to  be  sprinkled  with  the  blood  of  victims. 
They  were  hornlike  projecting  points  at  the  corners  of 
ancient  altars.  The  singrM^or,  "altar,"  refers  to  the  great 
altar  erected  by  Jeroboam  to  the  calves.  The  "altars," 
plural,  refer  to  the  lesser  ones  made  In  imitation  of  the 
great  one  (2  Chronicles  34.  5,  cf.  with  1  Kings  1.3.  2;  Hosea 
8.  11;  10.1).  15,  vrlnter  .  .  .  summer  house — (.Indges  S, 
20;  Jeremiah  36.  22).  Winter  houses  of  the  great  were  In 
sheltered  positions  facing  the  south  to  get  all  possible 


Israel  Reproved  fot  Oppression, 


AMOS  I\ 


for  Idolatry,  and  for  Incorrigiblenete. 


sunshine,  summer  houses  in  forests  and  on  hills,  facing 
the  east  and  north,  houses  of  Ivory — having  their  walls, 
doors,  and  ceilings  inlaid  with  ivory.  So  Ahab's  house 
(1  Kings  22.  39;  Psalm  45.  8). 

CHAPTER    IV. 

Vcr.  1-13.  Denunciation  of  Israel's  Nobles  fob 
Oppression;  and  of  the  whole  Nation  for  Idol- 
atry;   AND    for    their    BEING    UNREFORMED    EVEN  BY 

God's  Judgments:  therefore  they  must  Prepare 
FOR  the  Last  and  Worst  Judgment  of  all.  1.  kine 
of  Baslian— fat  and  wanton  kine  such  as  the  rich  pas- 
ture of  Bashan  (east  of  Jordan,  between  Hermon  and 
Gilead)  was  famed  for  (Deuteronomy  G2.  H;  Psalm  22. 12; 
Ezekiel  39. 18).  JFig.  for  those  luxurious  nobles  mentioned, 
ch.  3.  9, 10, 12,  15.  The  feminine,  Ame,  or  cotvs,  not  bulls,  ex- 
presses their  effeminacy.  This  accounts  for  mascnline 
forma  in  the  Hebrew  being  intermixed  with  feminine;  the 
latter  beingj^g'.,  the  former  the  real  persons  meant,  say- 
to  tUeir  masters — i.  e.,  to  their  king,  with  whom  the  princes 
Indulged  ir.  /t^tations  (HoseaT.  5),  and  whom  here  they 
Importune  for  more  wine.  "  Bring"  is  singular,  in  the 
Hebrew  impljMng  that  owe  "master"  alone  is  meant.  3. 
Tlie  Iiord— the  same  Hebrew  as  "masters"  (v.  1).  Israel's 
nobles  say  to  their  master  or  lord.  Bring  us  drink:  but 
"the  Lord"  of  him  and  them  "hath  sworn,"  &c.  l»y  his 
holiness— which  binds  Him  to  punish  the  guilty  (Psalm 
89.  35).  he  -»vill  take  you  a^vay— i.  e.,  God  by  the  instru- 
mentality of  the  enemy.  >vlth  l\ooita—lit.,  "thorns"  (cf. 
2  Chronicles  33. 11).  As.flsh  are  taken  out  of  the  water  by 
hooks,  so  the  Israelites  are  to  be  taken  out  of  their  cities 
by  tlie  enemy  (Ezekiel  29.  4;  cf.  Job  41.  I,  2;  Jeremiah  16. 
10;  Habakkuk  1.  15).  The  image  is  the  more  appropriate, 
as  anciently  captives  were  led  by  their  conquerors  by  a 
hc^k  made  to  pass  through  the  nose  (2  Kings  19.  28),  as  is 
to  be  seen  in  the  Assyrian  remains.  3.  go  out  at  the 
breaches— viz.,  of  the  city  walls  broken  by  the  enemy. 
every  cow  at  thai  ivhich  is  before  her— ^gr.  for  the  once  lux- 
urious nobles  {cf.  v.  1,  "kine  of  Bashan")  shall  go  out  each 
true  right  before  her ;  not  through  the  gates,  but  each  at  the 
breach  before  him,  not  turning  to  the  right  or  left,  apart 
from  one  another,  ye  shall  cast  them  Into  the  palace — 
"them,"  i.  e.,  "your  posterity,"  from  v.  2.  Yourselves 
sliall  escape  through  the  breaches,  after  having  cast  your 
little  children  into  the  palace,  so  as  not  to  see  their  de- 
struction, and  to  escape  the  more  quickly.  Rather,  "  ye 
shall  cast  yourselves  into  the  palace,"  so  as  to  escape  from 
it  out  of  the  city.  [Calvin.]  The  palace,  the  scene  of  the 
princes'  riots  (ch.  3. 10,  15;  4. 1),  is  to  be  the  scene  of  their 
ignominious  flight.  Cf.  in  the  similar  case  of  Jm-usalem's 
capture,  the  king's  escape  by  way  of  the  palace,  through 
a  breach  in  the  wall,  Ezekiel  12. 5, 12.  QESE'sivstranslates, 
"Yc  shall  be  cast  (as  captives)  into  the  (enemy's)  strong- 
hold;" in  this  view,  the  enemy's  stronghold  is  called 
"palace,"  in  retributive  contrast  to  the  "palaces"  of 
Israel's  nobles,  the  store-houses  of  their  robberies  (ch.  3. 10). 
4.  God  gives  them  up  to  their  self-willed  idolatry,  that 
they  may  see  how  unable  their  idols  are  to  save  them  from 
their  coming  calamities.  So  Ezekiel  20. 39.  Beth-el— (Ch. 
3.  14.)  Gllgal— (Hosea  4.  15;  9.  15;  12.  11.)  sacrifices  every 
morning— as  commanded  in  the  law  (Numbers  28.  3,  4). 
They  imitated  the  letter,  whilst  violating  by  calf- worship 
the  spirit,  of  the  Jerusalem  temple  worship,  after  three 
years- every  third  year;  lit.,  after  three  (years  of)  days 
(v.  e.,  the  fullest  complement  of  days,  or  a  year);  "after 
three  full  yeara."  Cf.  Leviticus  25.  20;  Judges  17. 10,  and 
**  the  days"  for  the  years,  Joel  1.  2.  So  a  month  of  days  is 
used  for  a  full  month,  wanting  no  day  to  complete  it  (Mar- 
gin, Genesis  29.  14;  Numbers  11.  20,  21).  The  Israelites  here 
also  kept  to  the  letter  of  the  law  in  bringing  In  the  tithes 
of  their  Increase  every  third  year  (Deuteronon»y  14.28; 
26.12).  5.  otTer—lU.,  burn  incense;  t.  e.,  "offer  a  sacri- 
fice of  thanksgiving  with  burnt  incense  and  with  leav- 
ened bread."  The  frankincense  was  laid  on  the  meat 
ottering,  and  taken  by  the  priest  from  it  to  burn  on 
the  altar  (Leviticus  2. 1,  2,  8-11).  Though  unleavened  caket 
were  to  accompany  the  peace  offering  sacrifice  of  anl- 
43 


mals,  leavened  bread  was  also  commanded  (Leviticus 
7.12,  13),  but  not  as  a  "meat  offering"  (Leviticus  2. 11). 
this  liketh  you— i.  e.,  this  is  what  ye  like.  6-11.  Jehovah 
details  His  several  chastisements  inflicted  with  a  view  to 
reclaiming  them:  but  adds  to  each  the  same  sad  result, 
"yet  have  ye  not  returned  unto  me"  (Isaiah  9.13;  Jere- 
miahs. 3;  Hosea  7. 10);  the  monotonous  repetition  of  the 
same  burden  marking  their  pitiable  obstinacy,  clean- 
ness of  teeth— explained  by  the  parallel,  "  want  of  bread." 
The  famine  alluded  to  is  that  mentioned,  2  Kings  8. 1. 
[Grotius.]  Where  there  is  no  food  to  masticate,  the  teeth 
are  free  from  uncleanness,  but  it  is  the  cleanness  of  want. 
Cf.  Proverbs  14. 4,  "  Where  no  oxen  are,  the  crib  is  clean." 
So  spiritually,  where  all  is  outwardly  smooth  and  clean, 
it  is  often  because  there  is  no  solid  religion.  Better  fight- 
ings and  fears  with  real  piety,  than  peace  and  respectable 
decorum  without  spiritual  life.  7.  ^vlthholden  . .  .  rain 
.  .  .  three  months  to  .  .  .  harvest — the  time  when  rain 
was  most  needed,  and  when  usually  "  the  latter  rain"  fell, 
viz.,  in  spring,  the  latter  half  of  February,  and  the  whole 
of  March  and  April  (Hosea  6.  3 ;  Joel  2. 23).  The  drought 
meant  is  that  mentioned  1  Kings  17. 1.  [Grotius.]  rain 
upon  one  city  .  .  .  not .  . .  upon  another — any  rain  that 
fell  was  only  partial.  8.  three  cities  ^ivandered— i.  e.,  the 
inhabitants  of  three  cities  (cf.  Jeremiah  14. 1-6).  Grotius 
explains  this  verse  and  v.  7,  "The  rain  fell  on  neighbour- 
ing countries,  but  not  on  Israel,  which  marked  the 
drought  to  be,  not  accidental,  but  the  special  judgment 
of  God."  The  Israelites  were  obliged  to  leave  their  cities 
and  homes  to  seek  water  at  a  distance.  [Calvin.]  9. 
blasting— the  blighting  influence  of  the  east  wind  on  the 
corn  (Genesis  41. 6).  when  .  .  .  gardens  .  .  .  Increased — 
in  vain  ye  multiplied  your  gardens,  &c.,  for  I  destroyed 
their  produce.  Bochart  supports  Margin,  "*the  multitude 
of  your  gardens."  palmer--vvom — a  species  of  locust  \a 
here  meant  hurtful  to  fruits  of  trees,  not  to  herbage  or 
corn.  The  same  east  wind  which  brought  the  drought, 
blasting,  and  mildew,  brought  also  the  locusts  into  Judea 
[Bochart]  (Exodus  10. 13).  10.  pestilence  after  the  man- 
ner of  Egypt— such  as  I  formerly  sent  on  the  Egyptians 
(Exodus  9. 3,  Ac,  8,  &c. ;  12. 29 ;  Deuteronomy  28. 27, 60).  Cf. 
the  same  phrase,  Isaiah  10.  24.  have  taken  a-^vay  your 
Iiorses — lit.,  accompanied  with  the  captivity  of  your  horses  :  I 
have  given  up  your  young  men  to  be  slain,  and  their 
horses  to  be  taken  by  the  foe  (cf.  2  Kings  13. 7).  stink  of 
your  camps— i.  e.,  of  your  slain  men  (cf.  Isaiah  34.  3 ;  Joel 
2.  20).  to  come  up  unto  your  nostrils — The  Hebrew  is 
more  emphatic,  "  to  come  up,  and  that  unto  your  nostrils." 
11.  some  of  you — some  parts  of  your  territory,  as  Ood 
overthrevr  Sodom  —  (Deuteronomy  29.  23;  Isaiah  13.19; 
Jeremiah  49. 18 ;  50. 40 ;  2  Peter  2. 6 ;  Jude  7.)  "  God"  is  often 
repeated  in  Hebrew  instead  of  I.  Tlie  earthquake  here 
apparently  alluded  to  is  not  that  in  the  reign  of  Uzziah, 
which  occurred  "  two  years"  later  (ch.  1. 1).  Traces  of  earth- 
quakes and  volcanic  agency  abound  in  Palesti  ne :  to  some 
of  the  effects  of  these  in  previous  times  the  allusion  here  is. 
Cf.  the  prophecy,  Deuteronomy  28. 15-68,  with  v.  6-11  here. 
as  a  firebrand  plucked  out  of. . .  burning — (Cf.  Isaiah  7. 
4 ;  Zechariah  3.  2.)  The  phrase  is  proverbial  for  a  narrow 
escape  from  utter  extinction.  Though  Israel  revived  as  a 
nation  under  Jeroboam  II.,  it  was  but  for  a  time,  and  that 
after  an  almost  utter  destruction  previously  (2  Kings  14. 
26).  13.  Therefore— as  all  chastisements  have  failed  to 
make  thee  "  return  unto  me."  thus  >vlH  1  do  unto  thee 
— as  I  have  threatened  (v.  2. 3).  prepare  to  meet  thy  God 
— God  is  about  to  Inflict  the  last  and  worst  judgment  on 
thee,  the  extinction  of  thy  nationality;  consider  then 
what  preparation  thou  canst  make  for  encountering  Him 
as  thy  foe  (Jeremiah  46.  14;  Luke  14.  31,  32).  But  as  that 
would  be  madness  to  think  of  (Isaiah  27. 4;  Ezekiel  22. 14 ; 
Hebrews  10.31),  see  what  can  be  done  towards  mitigating 
the  severity  of  the  comingjudgraent,  by  penitence  (Isaiah 
27.6;  1  Corinthians  11.31).  This  latter  exhortation  is  fol- 
lowed up  in  ch.  5.  4,  6,  8, 14,  15.  13.  The  God  whom  Israel 
is  to  "prepare  to  meet"  (v.  12)  is  here  described  in  sublime 
terms.  Mrlmd  — not  as  Margin,  "spirit."  The  God  with 
whom  thou  hast  to  do  Is  the  Omnipotent  Maker  of  things 
teen,  such  as  the  stupendous  mountains,  and  of  things  to» 

673 


A  Lamentation  for  Fallen  Isi'ael. 


AMOS  V. 


An  Exhortation  to  Repentanet, 


subtle  to  be  seen,  though  of  powerful  agency,  as  the  "  wind.". 
tleclaretU  tiiito  man  .  .  .  UJs  tliougtit — (Psahu  139.  2.)  Ye 
think  that  your  secret  thoughts  escape  my  cognizance, 
but  I  am  the  searclier  of  hearts.    maketU  .  .  .  mornimg 

darUiiess— (Ch.  5.  S;  8.9.)  Both  lit.  turning  the  sunshine 
into  darkness,  and  fig.  turning  the  prosperity  of  the  un- 
godly into  sudden  adversity  (Psalm  73. 12,  18, 19;  cf.  Jere- 
miali  13.  16).  treacleth.  upon  . .  .  Higli  places — God  tread- 
eth  down  the  proud  of  the  earth.  He  subjects  to  Him  all 
things  however  high  they  be  (Micah  1.  3).  Cf.  Deuter- 
onomy 32. 13 ;  33. 29,  where  tlie  same  phrase  is  used  of  God's 
people,  elevated  by  God  above  every  other  human  height. 

CHAPTER    V. 

Ver.  1-27.  Elegy  ovek  the  Prostrate  Kingdom  :  re- 
newed ExnOETATIONS  TO  REPENTANCE  :  GOD  DECLARES 
THAT  THE  COMING  DAY  OF  JUDGMENT  SHALL  BE  TERRIBLE 
TO  THE  SOOIiNER5  AVHO  DESPISE  IT:  CEREMONIAL  SER- 
VICES ARE  NOT  ACCEPTABLE  TO  HiM  WHERE  TRUE  PlETY 

EXISTS  not:  Israel  shall  thekep'ore  be  Removed  far 
Eastward,  l.  lamentatloiii— an  elegy  for  the  destruc- 
tion coming  on  you,  Cf.  Ezekiel  32.  2,  "  take  up,"  viz.,  as  a 
mournful  burden  (Ezekiel  19. 1 ;  27. 2).  a.  virgin  of  Israel 
—the  Israelite  state  heretofore  unsubdued  by  foreigners. 
Cf.  Isaiah  23.12;  Jeremiah  18. 13;  31.4,21;  Lamentations  2. 
13  maybe  interpreted,  Thoa  who  wast  once  the  "virgin 
daughter  of  Zion."  Rather,  "  virgin"  as  applie<l  to  a  state 
implies  its  beauty,  and  the  delights  on  which  it  prides  it- 
self, its  luxuries,  power,  and  wealth.  [Calvin.]  no  more 
rise— in  the  existing  order  of  things:  in  the  Messianic 
dispensation  it  is  to  rise  again,  according  to  many  proph- 
ecies. Cf.  2  Kings  6.23;  2^.7,  for  the  restricted  sense  of 
"no  more."*  forsaken  iipou  Uer  lan<I — or,  "prostrated 
upon,"  &c.  (cf.  Ezekiel  29.  5;  32.  4).  [Maurer.]  3.  went 
out  by  a  tliousantl— i.  e., "  the  city  from  which  there  used 
to  go  out  a  thousand"  equipped  for  war.  "  City"  is  put  for 
"the  inhabitants  of  the  city,"  as  in  cli.  4.  8.  aliall  leave 
.  ,  .  Iiuntired— shall  have  only  a  hundred  left,  the  rest 
being  destroyed  by  sword  and  pestilence  (Deuteronomy 
28.  G2).  ■£.  Seek  ye  me,  ami  ye  sliiall  li\-e— lit.,  "Seek  .  . . 
me,  and  live."  The  second  imperative  expresses  the  cer- 
tainti/  of  "life"  (escape  from  judgment)  resulting  from, 
obedience  to  tlie  precept  in  the  first  imperative.  If  they 
perish,  it  is  their  own  fault;  God  would  forgive,  if  they 
would  repent  (Isaiah  55.3,6).  5.  seek  not  Betli-el — i.e., 
the  calves  at  Beth-el.  Gilgal— (iVote,  ch. 4.  4.)  Beer-slieba 
— in  Judali  on  the  southern  frontier  towards  Edom.  Once 
"  the  well  of  the  oatii"  by  Jehovah,  ratifying  Abraham-.s 
covenant  with  Ablmelech,  and  the  scene  of  his  calllngon 
"  the  Lord,  tlie  everlasting  God"  (Genesis  21.  31,  33),  now  a 
strongliold  of  idolatry  (ch.  8.  11).  Gilgal  sUall  surely 
go  iiito  captivity— a  play  on  similar  sounds  in  tlie  He- 
brew,  Oilr/al,  galoh,  yigleh :  "Gilgal  (the  place  oi  rolling) 
shall  rolling  be  rolled  away."  Bctli-el  siiall  come  to 
naugJit  — Botli-el  (i.  e.,  the  house  of  God),  called  because 
of  its  vain  idols  Bcth-aven  (i.  c,  the  house  of  vanity,  or 
naught,  Hosea4. 15;  10.5, 8),  shall  indeed  "come  to  nauglit." 
6.  break  out  like  fire — bursting  through  every  thing  in 
His  way.  God  is  "a  consuming  fire"  (Deuteronomy  4. 
.  34;  Isaiah  10. 17 ;  Lamentations  2.  3).  tlie  bouse  of  Joseph 
—the  kingdom  of  Israel,  of  which  the  tribe  of  Ephraim, 
Joseph's  son,  was  the  chief  tribe  (cf.  Ezekiel  37. 16).  none 
to  queucb  it  in  BetlL-el— i  <?.,  none  in  Beth-el  to  quench 
it;  none  of  the  Beth-el  idols  on  wliicli  Israel  so  depended, 
able  to  remove  the  Divine  judgments.  7.  turn  judgment 
to  worn\-»vood — i.  e.,  pervert  it  to  most  bitter  wrong.  As 
justice  is  sweet,  so  injustice  is  bitterness  to  the  injured. 
Wormwood  is  from  a  Hebrew  root,  to  execrate,  on  account  of 
its  noxious  and  bitter  qualities,  leave  off  righteousness 
in  .  .  .  eai-tli— Maurer  translates, '^  cast  righteousness  <o 
the  ground,"  as  in  Isaiah  28.  2;  Daniel  8. 12.  8.  tine  seven 
stars— £(7.,  the  heap  or  cluster  of  seven  larger  stars  and 
others  smaller  (Job  9.9;  38.31).  The  former  whole  pas- 
sage seems  to  have  been  in  Amos'  mind.  He  names  the 
stars  well  known  to  shepherds  (to  whicli  class  Amos  be- 
longed), Orion  as  the  precursor  of  the  tempests  which  are 
here  threatened,  and  the  Pleiades  as  usliering  in  spring. 
674 


sbadotv  of  dea<li— Hebraism  for  the  densest  darkness. 
calletb  for  the  -tvaters  of  the  sea— both  to  send  deluges 
In  judgment,  and  the  ordinary  rain  in  mercy  (1  Kings  18. 
44).  9.  strengtheneth  the  siioile^— lit.,  spoil  or  devasta- 
tion:  hence  the  person  sjooiled.  Winer,  ^.Iaurer,  and  the 
best  modern  critics  translate,  ''makelh  devastation  (or  rfe- 
slruction)  suddenly  to  arise,"  lit.,  maketh  it  to  gleam  forth  like 
the  dawn.  Ancient  versions  support  jE'nflrZi.s/i  Veisinn.  The 
Hebreiv  is  elsewhere  used,  to  make,  to  shine,  to  make  glad; 
and  as  English  Version  hero  (Psalm  39.  13),  "recover 
strength."  tlie  spoiled  shall  come — "devastation,"  or 
"destruction  shall  come  upon."  [Maurer.]  English  Ver- 
sion expresses  tliat,  strong  as  Israel  fancies  lierself  after 
tiie  successes  of  Jeroboam  II.  (2  Kings  14.  25),  even  the 
weakest  can  be  made  by  God  to  prevail  against  the  strong. 
10.  him  that  rebuketh  in  the  gate — the  judge  who  con- 
demns their  iniquity  in  the  place  of  judgment  {Isaiah  29.  21). 
abhor  him  tiiat  spcaketh  upriglitly — the 2Jrop}iet  telling 
them  the  unwelcome  truth :  answering  in  the  parallelism 
to  ihe  judge  "  that  rebuketh  in  the  gate  "  (cf.  1  Kings  22. 8; 
Proverbs  9.  8 ;  12.  1 ;  Jeremiah  36.  23).  11.  burdens  of 
vrheat — burdensome  taxes  levied  in  kind  from  the  wheat  of 
the  needy,  to  pamper  the  lusts  of  the  great.  [Hender- 
son.] Or  wlieat  advanced  in  time  of  scarcity,  and  ex^ 
acted  again  at  a  burdensome  interest.  [Rabbi  Salomon.] 
built  houses  .  .  .  but  not  dwell  in  tlieni  .  .  .  vine> 
yards,  .  .  .  but  not  drink  tvine  of  thenx — according  to 
tlie  original  prophecy  of  Moses  (Deuteronomy  28. 30, 38, 39). 
The  converse  shall  be  true  in  restored  Israel  (ch.  9.  14; 
Isaiah  65.  21,  22).  13.  they  afflict  .  .  .  they  take— rather, 
"(ye)  who  afflict  .  .  .  take."  bribe  —  lit.,  a  price  with 
wliich  one  who  has  an  unjust  cause  ransoms  himself  from 
your  sentence  (1  Samuel  12.  3,  Margin ;  Proverbs  6.  35). 
turn  aside  the  poor  in  the  gate — refuse  them  their  right 
in  the  place  of  justice  (cli.  2.  7;  Isaiah  29.  21).  13.  the  pru- 
dent—the spiritually  wise,  shall  keep  silence— not  mere 
silence  of  tongue,  but  the  prudent  shall  keep  himself 
quiet  from  taking  part  in  any  public  or  private  attains 
which  he  can  avoid:  as  It  is  "an  evil  time,"  and  one  in 
which  all  law  is  set  at  naught.  Ephesians  5.  16  refers  to 
this.  Instead  of  impatiently  agitating  against  irremedi- 
able evils,  tlve  gOdlj-^  wise  will  not  cast  pearls  before  swine, 
who  would  trample  tliese,  and  rend  the  ofl'erers  (Matthew 
7.  C),  but  will  patiently  wait  for  God's  time  of  deliverance 
in  silent  submission  (Psalm  39.  9).  14.  and  so — on  con- 
dition of  your  "  seeking  good."  shall  be  -ivith  you  as  ye 
have  spoken— as  ye  have  boasted,  viz.,  that  God  is  with 
you,  and  that  you  are  His  people  (Micah  3.  11).  15.  Hate 
.  .  .  evil  .  .  .  love  .  .  .  good  —  (Isaiah  1.  16,  17;  Romans 
12.  9.)  judgment  in  the  ^ate.— justice  in  the  place  where 
causes  are  tried,  it  maybe  that  the  Lord  .  .  .  will  be 
gracious- so,  "  peradventure  "  (Exodus  32.  30).  Not  that 
men  are  to  come  to  God  with  an  uncertainty  whether  or 
no  He  will  be  gracious:  the  expression  merely  implies 
the  difficulty  in  the  way,  because  of  the  want  of  true  re- 
pentance on  man's  part,  so  as  to  stimulate  the  zealous  ear- 
nestness of  believers  in  seeking  God  (cf.  Genesis  10.  2; 
Joel  2.  14;  Acts  8.  22).  the  remnant  of  JToseph— (see  i'.  6.) 
Israel  (represented  by  "  Ephraim,"  the  leading  tribe,  and 
descendant  of  Joseph)  was,  comparatively  to  what  it  once 
was,  now  but  a  remnant,  Hazael  of  Syria  having  smitten 
all  the  coasts  from  Jordan  eastward,  Gilead  and  Bashan, 
Gad,  Reuben,  and  Manasseh  (2  Kings  10. 32, 33),  [Hender- 
son.] Rather,  "the  remnant  of  Israel  that  shall  have 
been  left  after  the  wicked  have  been  destroyed." 
[Maurer.]  16.  Therefore  —  resumed  from  v.  13.  God 
foresees  they  will  not  obey  the  exhortation  {v.  14, 15);  but 
will  persevere  in  the  unrighteousness  stigmatized  {v.".  10, 
12).  the  liord  (Jehovah),  the  God  of  hosts,  the  Lord— an 
accumulation  of  titles,  of  which  His  lordship  over  all 
things  is  the  climax,  to  mark  that  from  His  judgment 
there  is  no  appeal,  streets  .  .  .  liighways— the  broad 
open  spaces  and  the  narrow  streets  common  in  the  East, 
call  the  husbandman  to  mouiiiing — tlie  citizens  shal] 
call  the  inexperienced  husbandmen  to  act  the  part  usually 
performed  by  professional  mourners,  as  there  will  not  be 
enough  of  the  latter  for  the  universal  mourning  wliich 
prevails,    such  as  are  skilful  of  lamentation— pi ofes« 


God  Rejedeth  Hypocritical  Service. 


AMOS  VI. 


Denunciation  of  Zion  and  Samaria. 


Bional  mourners  hired  to  lead  off  the  lamentations  for  the 
deceased;  alluded  to  in  Ecclesiastes  12.5;  generally  fe- 
males (Jeremiah  9.  17-19).  IT.  In  all  vineyards  .  .  . 
availing — where  usually  songs  of  joy  were  heard,  pass 
througU  tKee — taking  vengeance  (Exodus  12.  12,23;  Na- 
huni  1.  12),  "Pass  ol'c?-"  and  "pass  by,"  on  the  contrarj', 
are  used  of  God's  forgiving  (Exodus  12.  2.3;  Micah  7.  18;  of. 
ch.  7.  8).  18.  Woo  unto  you  who  do  not  scruple  to  say  in 
Irony,  "We  desire  that  the  day  of  the  Lord  would  come," 
i.e.,  "Woe  to  you  who  treat  it  as  if  it  were  a  mere  dream  of 
the  prophets  "  (Isaiali  5. 19;  Jeremiah  17. 15;  Ezekiel  12.  22). 
to  -wliat  cntl  Is  it  for  yon  1— Amos  taking  their  ironical 
words  in  earnest:  for  God  often  takes  the  blasphemer  at 
his  own  word,  in  rlgliteous  retribution  making  the 
scoffer's  jest  a  terrible  reality  against  himself.  Ye  have 
but  little  reason  to  desire  the  day  of  the  Lord;  for  it  will 
be  to  you  calamity,  and  not  joy.  19.  As  if  a  man  did  flee 
...  a  lion,  and  a  bear  met  him — trying  to  escape  one 
calamity,  he  falls  into  another.  This  perhaps  implies 
that  in  v.  18  their  ironical  desire  for  the  day  of  the  Lord 
was  as  if  it  would  be  an  escape  from  existing  calamities. 
The  coming  of  tlie  day  of  the  Lord  would  be  good  news  to 
us,  if  true;  for  we  have  served  God  (i.e.,  the  golden 
calves).  So  do  hypocrites  flatter  themselves  as  to  death 
and  judgment,  as  if  these  would  l^e  a  relief  from  existing 
ills  of  life.  The  lion  may  from  generosity  spare  the  pros- 
trate, but  the  bear  spares  none  (cf.  Job  20.24;  Isaiah  24.  IS). 
leaned  .  .  .  on  tUe -wall — on  tlie  side  wall  of  the  house,  to 
support  himself  from  falling.  Snakes  often  hide  them- 
selves in  fissures  in  a  ^yalI.  Tliose  not  reformed  bj'  God's 
judgments  will  be  pursued  l)y  tliem:  if  tlrey  escape  one, 
another  is  ready  to  seize  them.  21.  Iliate,  I  despise — the 
two  verbs  joined  witliout  a  conjunction  express  God's 
strong  abhorrence,  yonr  feast-days — yours  ;  not  mine  ;  I  do 
not  acknowledge  them  :  unlilcetlioseinJudah, yours  are  of 
numan,  not  Divine  institution.  I  will  not  smell — i.  e.,  I 
will  take  no  delight  in  the  sacrifices  offered  (Genesis  8.  21 ; 
Leviticus  2(!.  31).  in  your  solemn  assemblies — lit.,  days 
of  restraint.  Isaiali  1.10-15  is  parallel.  Isaiah  is  fuller; 
Amf)s,  more  condensed.  Amos  condemns  Israel  not  only 
on  the  ground  of  tlieir  thinking  to  satisfy  God  by  sacri- 
fices witliout  obedience,  the  charge  brought  by  Isaiah 
against  tlie  Jews,  but  also  because  even  their  external 
ritual  was  a  mere  corruption,  and  unsanctioned  by  God. 
!J'3.  meat  offerings  —  flour,  &c.  Unbloody  offerings. 
peace  ofFerings— otlerings  for  obtaining  from  God  peace 
and  prosperity.  Ilebrexv,  thank  offei-ings.  23.  Talte  atvay 
from  me— lit.,  "  Take  away,  from  upon  me ;"  the  idea  being 
that  of  a  burden  pressing  upon  tlie  bearer.  So  Isaiah  1. 14, 
"They  are  a  trouble  unto  me  (lit.,  a  burden  upon  me): 
lam  weary  to  bear  theui."  tlie  noise  of  thy  songs — the 
hymns  and  instrumental  music  on  sacred  occasions 
are  to  nie  notliing  but  a  disagreeal^le  noise.  I  -will  not 
hear— Isaiah  substitutes  "prayers"  (Isaiah  1.  15)  for 
tlie  "songs"  and  "melody"  here;  but,  like  Amos,  closes 
with  "I  will  not  hear."  24.  judgment— justice,  run 
down— ii7.,  roll,  i.  e.,  flow  abundantly  (Isaiah  48. 18).  With- 
out the  desire  to  fulfil  rigliteousness  in  the  offerer,  the 
sacrifice  is  hateful  to  God  (1  Samuel  15.22;  Psalm  66.18; 
Hosea  6.  6;  Micah  6.  8).  3.5,  26.  Have  ye  offered,  &c.— 
Yes:  ye  have.  "But  (all  the  time  with  strange  incon- 
sistency) ye  liavc  liorne  (aloft  in  solemn  pomp)  the  taber- 
nacle (t.  e.,  the  portable  shrine,  or  model  tabernacle:  small 
enough  not  to  be  detected  by  Moses ;  cf.  Acts  19.  21)  of  your 
Molech"  (that  idol  is  "your"  god  ;  I  am  not,  though  ye  go 
through  the  foi-in  of  presenting  oflerings  to  me).  The 
question,  "  Have  ye,"  is  not  a  denial  (for  they  did  offer  in 
the  wilderness  to  Jehovah  sacrlflces  of  the  cattle  which 
they  took  with  them  in  their  nomad  life  there,  Exodus 
2!.  4;  Numbers  7.  and  9. 1,  &c.),  but  a  strong  affirmation 
(cf.  1  Samuel  2.  27,  2S;  Jeremiah  31.  20;  Ezekiel  20.  4).  The 
sin  of  Israel  in  Amos'  time  is  the  very  sin  of  their  fore- 
lathers,  mocking  God  with  worship,  whilst  at  the  same 
time  worshipping  idols  (cf.  Ezekiel  20.  39).  It  was  clandes- 
tine In  Moses'  time,  else  he  would  have  put  it  down;  he 
was  aware  generally  of  their  unfaithfulness,  though  not 
knowing  the  partlculars(Deuteronomy3I. 21,27).  Molech 
..  Chiun  — Molech.  means    king:   answering   to   Mar3 


[Bkkgei.];  the  Sun  [Jablokski];  Saturn,  the  same  as 
"Chiun."  [Maurer.]  The  LXX.  <?-nns/'a^e  "Chiun"  into 
Remphan,  as  Steplien  quotes  it  (Acts  7.  42,  43).  The  same 
god  had  often  different  names.  Molcch\s  the  Ammonite 
name;  Chiun,  the  Arabic  and  Persian  name,  written  also 
Chcvan.  In  an  Arabic  lexicon  Chiun  means  austere;  so 
astrologers  represented  Saturn  as  a.  planet  baleful  in  his 
influence.  Hence  the  Phcenicians  offered  human  sacrifices 
to  him,  children  especially;  so  idolatrous  Israel  also. 
Rimmon  was  the  Syrian  name  (2  Kings  .5.  18) ;  pronounced 
as  Renivan,  or  "  Remphan,"  just  as  Chiun  was  also  Chevan. 
Molech  had  the  form  of  a  king;  Chevan,  or  Chiun,  of  a 
star.  [Grotius.]  Remphan  was  the  Egyptian  name  for 
Saturn :  hence  the  LXX.  translator  of  Amos  gave  the 
Egyptian  name  for  the  Hebrew,  being  an  Egyptian. 
[HoDius  II.  Bibl.  4.  115.]  The  same  as  the  Nile,  of  which 
the  Egyptians  made  the  star  Saturn  the  representative. 
[Harenberg.]  Bengel,  considers  Remphan  pr  Rephan 
akin  to  Teraiihim  and  Rcmphis,  the  name  of  a  king  of 
Egypt.  The  PIcbrews  became  infected  with  Sabeanism, 
the  oldest  form  of  idolatry,  the  worship  of  the  Saba  or 
starry  hosts  in  their  staj'  in  the  Arabian  desert,  where  Job 
notices  its  prevalence  (Job  31.  26);  in  opposition,  in  v.  27, 
Jehovah  declares  Himself  "  the  God  of  hosts."  the  star 
of  your  god— R.  Isaac  Card  says  all  the  astrologers  rep- 
resented Saturn  as  the  star  of  Israel.  Probably  there  was 
a  figure  of  a  star  on  the  head  of  the  image  of  the  idol,  to 
repi'esent  the  planet  .Saturn;  hence  "images"  correspond 
to  "star"  in  the  parallel  clause.  A  star  in  hieroglyphics 
represents  God  (Numbers  24.  17).  Images  are  either  a 
Hebraism  for  image,  or  refer  to  the  many  images  made  to 
represent  Chiun.  27.  beyond  Damascus — in  Acts  7,  43  it 
is  "beyond  Babylon,"  wliich  includes  beyond  Damascus. 
In  Amos'  time,  Damascus  was  the  object  of  Israel's  fear 
because  of  the  Syrian  wars.  Babylon  was  not  yet  named 
as  the  place  of  their  captivity.  Stephen  supplies  this 
name.  Their  place  of  exile  was  in  fact,  as  he  states,  "  be- 
yond Babylon,"  in  Halali  and  Habor  by  the  river  Gozan, 
and  in  the  cities  of  the  Medes  (2  Kings  17.  6;  cf.  here  ch.  1. 
5;  4. 3;  6.14).  The  road  to  Assyria  lay  through  "Damascus." 
It  is  therefore  specified,  that  not  merely  shall  the.v  be  car- 
ried captives  to  Damascus,  as  they  had  been  by  Syrian 
kings  (2  Kings  10.  32,  33;  13.  7),  but,  beyond  that,  to  a  region 
whence  a  return  was  not  so  possible  as  from  Damascus. 
They  were  led  captive  by  Satan  into  idolatry,  therefore 
God  caused  them  to  go  captive  among  idolaters.  Cf.  2 
Kings  15.  29;  16.  9;  Isaiah  8.  4,  whence  it  appears  Tiglatb- 
pileser  attacked  Israel  and  Damascus  at  the  same  time  at 
Ahaz's  request  (Amos  3. 11). 

CHAPTER    VI. 

Ver.  1-14.  Denunciation  of  both  the  Sister  Na- 
tions (especially  their  Nobles)  for  wanton  Secu- 
rity—Zion,  AS  WELL  AS  Samaria  :  Threat  of  the  Ex- 
ile: Ruin  of  their  Palaces  and  Slaughter  of  the 
People  :  their  Perverse  Injustice.  1.  named  chief  of 
the  nations  —  i.e.,  you  nobles,  so  eminent  in  influence, 
that  your  names  are  celebrated  among  the  chief  nations. 
[LuDOVicus  DE  DiEU.]  Hebrew,  "Men  designated  by  name, 
among  the  first-fruits  of  the  nations,"  i.  e.,  men  of  note  in 
Israel,  the  people  chosen  by  God  as  first  of  the  nations 
(Exodus  19.  5;  cf.  Numbers  21.  20).  [PiSCATOK.]  to  ivhom 
.  .  .  Israel  came- i.  c.,  the  princes  to  whom  the  Israelites 
used  to  repair  for  the  decision  of  controversies,  recog- 
nizing their  authority.  [Maurer.]  I  prefer  to  refer 
"which"  to  the  antecedent  "Zion"  and  "Samaria;"'  these 
were  esteemed  "chief"  strongholds  among  the  heathen 
nations  "to  whom  .  .  .  Israel  came"  when  it  entered 
Canaan;  v.  2  accords  with  this.  2.  Calneh— on  tlie  east 
bank  of  the  Tigris.  Once  powerful,  but  recently  suliju- 
gatcd  by  Assj'ria  (Isaiah  10.  9;  about  B.  c.  794).  Hamath— 
subjugated  by  Jeroboam  II.  (2  Kings  14.  25).  Also  by  As- 
syria subsequently  (2  Kings  18.  34).  Cf.  v.  14,  below.  Gath— 
subjugated  by  Uzzlah  (2  Chronicles  26. 6).  4.  be  they  bet- 
ter—no. Their  so  recent  subjugation  renders  it  needless 
for  me  to  tell  you  they  are  not.  And  yet  they  once  ivere: 
still  they  could  not  defend  themselves  against  the  enemy 

675 


The  Desolation  of  Israel. 


AMOS  VII. 


TJie  Judgment  of  the  Grasshoppen 


How  vain,  then,  your  secure  confidence  in  tlie  strength  of 
Mounts  Zion  and  Samaria  !  He  talies  cities  respectively 
east,  north,  south,  and  west  of  Israel  (cf.  Nahum  3.  8).  3. 
Ye  persuade  yourselves  that  "the  evil  day"  foretold  by 
the  prophets  is  "far  off,"  though  they  declare  it  near 
(Ezekiel  12.  22,  27).  Ye  in  your  imagination  put  it  far  ofT, 
and  therefore  bring  near  violent  oppression,  suffering  it  to 
sit  enthroned,  as  it  were,  among  you  (Psalm  94.  20).  The 
notion  of  judgment  being  far  off  has  always  been  an  in- 
centive to  the  sinner's  recklessness  of  living  (Ecclesiastes 
8.  12,  13;  Matthew  2i.  48).  Yet  that  very  recklessness 
brings  near  the  evil  day  which  he  puts  far  off.  "  Ye  bring 
on  fever  by  your  intemperance,  and  yet  would  put  it  far 
off."  [Calvin.]  4.  (See  ch.  2.  8.)  beds  of  ivory  — i.e., 
adorned,  or  inlaid,  with  ivory  (ch.  3.  15).  stretch  them- 
selves—in luxurious  self-indulgence,  lambs  out  of  the 
fllocU- picked  out  as  the  choicest,  for  their  owners'  selfish 
gratification.  3.  cXitHLYt—lU^mark  distinct  sounds  and  tones. 
•viol— the  lyre,  or  lute.  Invent  .  .  .  Instmments  .  .  ,  like 
David— they  fancy  they  equal  David  in  musical  skill  (1 
Chronicles  23.  5;  Nehemiah  12.  36),  They  defend  their 
luxurious  passion  for  music  by  his  example :  forgetting 
that  he  pursued  this  study  when  at  peace  and  free  from 
danger,  and  that  for  the  praise  of  God;  but  they  pursue 
for  their  own  self-gratification,  and  that  when  God  is 
angry  and  ruin  is  imminent.  6.  drink  ...  in  boivis — 
in  the  large  vessels  or  basins  in  which  wine  was  mixed; 
not  satisfied  with  the  smaller  cups  in  which  it  was  ordi- 
narily drunk,  after  having  been  poured  from  the  large 
mixer,  chief  ointments  —  i.e.,  the  most  costly:  not  for 
health  or  cleanliness,  but  wanton  luxury,  not  grieved 
for  the  affliction  of  Joseph — lit.,  the  breach,  i.  e.,  the  na- 
tional wound  or  calamity  (Psalm  60.  2;  Ezekiel  34.  4)  of 
the  house  of  Joseph  (ch.  5.  G);  resembling  in  this  the  heart- 
lessness  of  their  forefathers,  the  sons  of  Jacob,  towards 
Joseph,  "eating  bread"  whilst  their  brother  lay  in  the 
pit,  and  then  selling  him  to  Ishmaelltes.  7.  Therefore 
.  .  .  shall  they  go  captive  with  the  first — As  they  were 
first  among  the  people  in  rank  (v.  1),  and  anointed  them- 
selves "with  the  chief  ointments"  (v.  6),  so  shall  they  be 
among  the  foremost  in  going  into  captivity,  banquet. — 
lit.,  the  merry-making  shout  of  revellers;  from  an  Arabic 
root,  to  cry  out.  In  the  Hebrew,  "Marzeach,"  here, 
there  is  an  allusion  to  "  Mlzraqu,"  bowls  {v.  6).  them  that 
stretched  tliemselves- on  luxurious  couches  {v.  4).  8. 
the  excellency  of  Jacob— (Psalm  47.  4.)  The  sanctuary 
which  was  the  great  glory  of  the  covenant  people  [Vatab- 
L,us]  (Ezekiel  24.21).  The  priesthood,  and  kingdom,  and 
dignity,  conferred  on  them  by  God.  These,  saith  God,  are 
of  no  account  in  my  eyes  towards  averting  punishment. 
[Calvin.]  hate  his  palaces— as  being  the  store-houses  of 
"robbery"  (ch.  3. 10, 15).  How  sad  a  change  from  God's 
love  of  Zion's  gates  (Psalm  87. 2)  and  palaces  (Psalm  48. 3, 
13),  owing  to  the  people's  sin !  the  city — collectively: 
both  Zion  and  Samaria  (v.  1).  all  that  is  therein— M<.,  its 
fulness:  the  multitude  of  men  and  of  riches  in  it  (cf.  Psalm 
24. 1).  9.  If  as  many  as  ten  (Leviticus  26.  26 ;  Zechariah  8. 
23)  remain  in  a  house  (a  rare  case,  and  only  in  the  scattered 
villages,  as  there  will  be  scarcely  a  house  in  which  the 
enemy  will  leave  any),  they  shall  all,  to  a  man,  die  of  the 
plague,  a  usual  concomitant  of  war  in  the  East  (Jeremiah 
24. 10;  44. 13;  Ezekiel  6. 11).  10.  a  man's  uncle— the  near- 
est relatives  had  the  duty  of  burying  the  dead  (Genesis  25. 
9 ;  35. 29 ;  Judges  16. 31).  No  nearer  relative  was  left  of  this 
man  than  an  unole.  and  he  that  burncth  him — the  un- 
cle, who  is  also  at  the  same  time  the  one  that  burneth  him 
(one  of  the  "  ten,"  v.  9).  Burial  was  the  usual  Hebrew 
mode  of  disposing  of  their  dead.  But  in  cases  of  necessity, 
as  when  the  men  of  Jabesh-gilead  took  the  bodies  of  Saul 
and  his  three  sons  from  the  walls  of  Beth-shan  and  burned 
them  to  save  them  from  being  insulted  by  the  Philistines, 
burning  was  practised.  So  in  this  case,  to  prevent  conta- 
gion, the  bones— t.  e.,  the  dead  body  (Genesis  50. 25),  Per- 
haps here  there  is  an  allusion  in  the  phrase  to  the  emaci- 
ated condition  of  the  body,  which  was  little  else  but  skin 
and  bones,  say  unto  him  that  is  by  the  sides  of  the 
house— i.  e.,  to  the  only  one  left  of  the  ten  in  the  interim- of 
the  house  [Mauj^k]  (cf.  Note,  Isaiah  14.  13).  Hold  thy 
.676 


tongue  .  ,  ,  -we  may  not  .  .  .  mention  .  .  .  the  Lord- 
After  receiving  the  reply,  that  none  is  left  besides  the  one 
addressed,  when  the  man  outside  fancies  the  man  still 
surviving  inside  to  be  on  the  point,  as  was  customary,  of 
expressing  devout  gratitude  to  God  who  spared  him,  the 
man  outside  interrupts  him,  "  Hold  thy  tongue !  for  there 
is  not  now  cause  for  mentioning  with  praise  (Joshua  23.  7) 
the  name  of  Jehovah  ;"  for  thou  also  must  die;  as  all  the 
ten  are  to  die  to  the  last  man  (v.  9;  cf.  ch.  8. 3).  Formerly 
ye  boasted  in  the  name  of  Jehovah,  as  if  ye  were  His 
peculiar  people;  now  ye  shall  be  silent  and  shudder  at  His 
name,  as  hostile  to  you,  and  as  one  from  whom  ye  wish  to  be 
hidden  (Revelation  C.  16).  [Calvin.]  11.  commandeth, 
and  he  -will  smite — His  word  of  command,  when  once 
given,  cannot  but  be  fulfilled  (Isaiah  55. 11).  His  mere  word 
is  enough  to  SJni7e  with  destruction,  great  house  .  ..little 
house- He  will  spare  none,  great  or  small  (ch.  3.  15). 
Jerome  interprets  the  great  house  as  Israel,  and  the  small 
house  as  Judah :  the  former  being  reduced  to  branches  oi 
rui7is,  lit.,  small  drops ;  the  latter,  though  injured  with  cleftt 
or  rente,  which  threaten  its  fall,  yet  still  permitted  to  stand. 
ISJ.  In  turning  judgment  (justice)  into  gall  (poison),  and 
righteousness  into  hemlock  (or  wormwood ;  bitter  and  nox- 
ious), ye  act  as  perversely  as  if  one  were  to  make  horses  to 
run  upon  a  rook  or  to  plough  with  oxen  there.  [Matjree.]  As 
horses  and  oxen  are  useless  on  a  rock,  so  ye  are  incapable 
of  fulfilling  justice.  [Grotius.]  Ye  impede  the  course  of 
God's  benefits,  because  ye  are  as  it  were  a  hard  rock  on 
which  His  favour  cannot  run.  "Those  that  will  not  be 
tilled  as  fields,  shall  be  abandoned  as  rocks."    [Calvin.] 

13.  rejoice  In  a  tiling  of  naught — i.  e.,  in  your  vain  and 
fleeting  riches.  Have  we  not  taken  to  us  horns — i.  e., 
acquired  power,  so  as  to  conquer  our  neighbours  (2  Kings 
14. 25).  IJorns  are  the  Hebrew  symbol  of  poiver,  being  the 
instrument  of  strength  in  many  animals  (Psalm  75. 10). 

14.  from  the  entering  In  of  Han»ath — the  point  of  en- 
trance for  an  invading  army  (as  Assyria)  into  Israel  from 
the  north ;  specified  here,  as  Hamath  had  been  just  before 
subjugated  by  Jeroboam  II.  (v.  2).  Do  not  glory  in  your 
recently-acquired  city,  for  it  shall  be  the  starting-point 
for  the  foe  to  afflict  you.  How  sad  the  contrast  to  the 
feast  of  Solomon  attended  by  a  congregation  from  this 
same  Hamath,  the  most  northern  boundary  of  Israel,  to 
the  Nile,  the  river  of  Egypt,  the  most  southern  boundary ! 
unto  the  river  of  the  -wilderness — i.  e.,  to  Kedron,  which 
empties  itself  into  the  north  bay  of  the  Dead  Sea  below 
Jericho  (2  Chronicles  28. 15),  the  southern  boundary  of  the 
ten  tribes  (2  Kings  14. 25,  "  from  the  entering  of  Hamath 
unto  the  sea  of  the  plain  ").  [Maureb.]  To  the  river  Nile, 
which  skirts  the  Arabian  Avilderness,  and  separates  Egypt 
from  Canaan.  [Grotiits.]  If  this  verse  includes  Judah, 
as  well  as  Israel  (cf.  v.  1,  Zion  and  Samaria),  Grotius'  view 
is  correct ;  and  it  agrees  with  1  Kings  8.  Go. 

CHAPTER    VII. 

Ver.  1-9.  Chapters  7.,  8.,  9.,  contain  Visions,  with  their 
Explanations.  Ch.  7.  consists  of  two  parts :  first  (d.  1-9), 
Prophecies  illustrated  by  three  symbols  :  (1),  A 
vision  of  grasshoppers  or  young  locusts,  which  devour  the 
grass,  but  are  removed  at  Amos'  entreaty ;  (2),  Fire  drying 
up  even  the  deep,  and  witliering  part  of  the  land,  but  re- 
moved at  Amos'  entreaty;  (3),  A  plumb-line  to  mark  the 
buildings  for  destruction.  Secondly  (v.  10-17),  Narrative 
OF  Amaziah's  Interruption  of  Amos  in  Consequenck 
OF  the  foregoing  Prophecies,  and  Prediction  of 
HIS  Doom.  1.  sliowcd  .  .  .  me  $  and,  behold — the  same 
formula  prefaces  the  three  visions  in  this  chapter,  and 
the  fourth  in  ch.  8. 1.  grasshoppers— rather,  locusts  in  the 
caterpillar  state,  from  a  Hebrew  root,  to  creep  forth ;  in 
the  autumn  the  eggs  are  deposited  in  the  earth ;  in  the 
spring  the  young  come  forth.  [Maurer.]  the  latter 
growth — viz.,  of  grass,  which  comes  up  after  the  mowing. 
They  do  not  in  the  East  mow  their  grass  and  make  hay 
of  it,  but  cut  it  off  the  ground  as  they  require  it.  the 
king's  mowings— the  first-fruits  of  the  mown  grass, 
tyrannically  exacted  by  the  king  from  the  people.  The 
literal  locusts,  as  In  Joel,  are  probably  symbols  of  huiaan 


Vision  of  Ike  Fire  and  the  Plumb-line. 


AMOS  VII, 


Amaziah  Complaineth  of  Amoiu 


foes :  thus  the  growth  of  grass  after  the  king's  mowings  will 
mean  Ihe  political  revival  of  Israel  under  Jeroboam  II.  (2 
Kings  14. 25),  after  it  had  been  mown  down,  as  it  were,  by 
Hazael  and  Ben-hadad  of  Syria  (2  Kings  13. 3).  [Gkotius.] 
a.  by  -ivlioin  sliall  Jacob  arise  1 — If  thou,  O  God,  dost  not 
spare,  how  can  Jacob  maintain  his  ground,  reduced  as  he  is 
by  repeated  attacks  of  the  Assyrians,  and  ere  long  about 
to  be  invaded  by  the  Assyrian  Pul  (2  Kings  15. 19,  20)  ?  Cf. 
Isaiah  51. 19.  The  mention  of  "  Jacob  "  as  a  plea  that  God 
should  "remember  for  them  His  covenant"  witli  their 
forefatlier,  the  patriarch  (Psalm  lOG.  45).  lie  is  small— re- 
duced in  numbers  and  in  strength.  3.  repented  for  tUis 
— i.  e.,  of  this.  The  change  was  not  in  the  mind  of  God 
(Numbers  2. 19  ;  James  1. 17),  but  in  the  effect  outwardly. 
God  unchangeably  does  what  is  just;  it  is  just  that  He 
should  hear  intercessory  prayer  (James  5.  16-18),  as  it 
would  have  been  just  for  him  to  have  let  judgment  take 
its  course  at  once  on  the  guilty  nation,  but  for  the  prayer 
of  one  or  two  righteous  men  in  it  (cf.  Genesis  18.  23-33;  1 
Samuel  15. 11 ;  Jeremiah  42. 10).  The  repentance  of  the  sin- 
ner, and  God's  regard,  to  His  own  attributes  of  mercy  and 
covenanted  love,  also  cause  God  outwardly  to  deal  with 
him  as  if  he  repented  (Jonah  3. 10),  whereas  the  change  in 
outward  dealing  is  In  strictest  harmony  with  God's  own 
unehangeableness.  It  sUall  not  be— Israel's  utter  over- 
throw now.  Pul  was  influenced  by  God  to  accept 
money  and  withdraw  from  Israel.  4.  called  to  contend 
— t.  e.,  with  Israel  judicially  (Job  9.  3;  Isaiah  66.  10; 
Ezekiel  38.  22).  He  ordered  to  come  at  His  call  the 
infliction  of  punishment  by  fire  on  Israel,  i.  e.,  drought 
(cf.  ch.  4.  6-11).  [Maureb.]  Rather,  luar  (Numbers  21.  28), 
viz.,  Tiglath-pileser.  [Grotius.]  devoured  tUe  .  .  .  deep 
— i.  e.,  a  great  part  of  Israel,  whom  he  carried  away. 
Waters  are  the  symbol  for  many  people  (Revelation  17. 15). 
did  eat  tip  a  part — vis.,  all  the  land  (cf.  ch.  4.  7)  of  Israel 
east  of  Jordan  (1  Chi'onicles  5.  26;  Isaiah  9. 1).  This  was  a 
worse  judgment  than  the  previous  one :  the  locusts  ate  up 
the  gi-ass:  the  flre  not  only  affects  the  surface  of  tlie 
ground,  but  burns  up  the  very  roots  and  reaches  even  to 
tlie  deep.  7.  Avail  made  by  a  plumb-line — viz.,  perpen- 
dicular. 8.  plumb-line  in  .  .  .  midst  of  .  .  .  Israel — no 
longer  are  the  symbols,  as  in  the  former  two,  stated  gen- 
erally; this  one  is  expressly  applied  to  Israel.  God's 
long-suffering  is  worn  out  by  Israel's  perversity:  so  Amos 
ceases  to  intercede  (cf.  Genesis  18.  33).  The  plummet-line 
was  used  not  only  in  building,  but  in  destroying  houses 
(2  Kings  21.  13;  Isaiah  28.  17;  34.  11 ;  Lamentations  2.8).  It 
denotes  that  God's  judgments  are  measured  out  by  the 
exactest  rules  of  justice.  Hei"e  it  is  placed  ?'«  the  midst  of 
Israel,  i.  e.,  the  judgment  is  not  to  be  confined  to  an  outer 
part  of  Israel,  as  by  Tiglath-pileser ;  it  is  to  reach  the  very 
centre.  This  was  fulfilled  when  Shalmaneser,  after  a 
tliree  years'  siege  of  Samaria,  took  it,  and  carried  away 
Israel  captive  finally  to  Assyria  (2  Kings  17.  3,  5,  6,  23). 
not  .  ,  .  pass  by  .  .  .  any  more— not  forgive  tliem  any 
more  (ch.  8.  2;  Proverbs  19.  11;  Micah  7.  18).  9.  feigU 
places — dedicated  to  idols,  of  Isaac — tliey  boasted  of 
tlieir  following  the  example  of  their  forefather  Isaac,  in 
erecting  liigh  places  at  Beer-sheba  (ch.  5.  5;  cf.  Genesis  26. 
23,  24;  40. 1);  but  he  and  Abraham  erected  them  before 
the  temple  was  appointed  at  Jerusalem ;  and  to  God, 
whereas  they  did  so,  after  the  temple  had  been  fixed  as 
the  only  place  for  sacrifices;  and  to  idols.  In  the  Hebrew 
here  Isaac  is  written  with  s,  instead  of  the  usual  ts;  both 
forms  mean  laughter;  tlie  change  of  spelling  perhaps  ex- 
presses tliat  their  "liigh  places  of  Isaac"  may  be  well  so 
called,  but  not  as  they  meant  by  the  name;  for  they  are 
only  fit  to  be  laughed  at  in  scorn.  Probably,  however, 
the  mention  of  "Isaac"  and  "Israel"  simply  expresses 
that  these  names,  wliich  their  degenerate  posterity 
boasted  in  as  if  ensuring  tlielr  safety,  will  not  save  them 
and  their  idolatrous  "sanctuaries"  on  which  they  de- 
pended from  ruin  (cf.  ch.  8.  14).  house  of  Jeroboam 
ivlth  .  .  .  sword— fulfilled  In  the  extinction  of  Zacha- 
riah,  son  of  Jeroboam  II.,  the  last  of  the  descendants  of 
Jeroboam  I.,  who  had  originated  the  Idolatry  of  the  calves 
(2  Kings  15.  8-10). 
10-17.   Amaziah's  Charge  aqaikst  Auos  :  his  Doou 


FORETOLD.  10.  priest  of  Betb-el— chief  priest  of  the 
royal  sanctuary  to  the  calves  at  Beth-el.  These  being  an 
engine  of  state  policy  to  keep  Israel  separate  from  Judah. 
Amaziah  construes  Amos'  words  against  them  as  treason. 
So  in  the  case  of  Elijah  and  Jeremiah  (1  Kings  18.17;  Jere- 
miah 37. 13, 14).  So  the  antitype  Jesus  was  charged  (John 
19.  12);  political  expediency  being  made  in  all  ages  the 
pretext  for  dishonouring  God  and  persecuting  His  ser- 
vants (John  11.  48-50).  So  in  the  case  of  Paul  (Acts  17.  6,  7; 
24.  5).  in  the  midst  of  .  .  .  Israel— probably  alluding  to 
Amos'  own  words,  "  in  the  midst  of  .  .  .  Israel"  (v.  S), 
foretelling  tlie  state's  overthrow  to  the  very  centre.  Vot 
secretly,  or  in  a  corner,  but  openly,  in  the  very  centre  of  the 
state,  so  as  to  upset  the  whole  utterly,  land  is  not  able 
to  bear  all  liis  ^vords — they  are  so  many  and  so  intolera- 
ble. A  sedition  will  be  the  result.  The  mention  of  his 
being  "priest  of  Beth-el"  implies  that  it  was  for  his  «iwu 
priestly  gain,  not  for  tlie  king  or  state,  he  was  so  'seen. 
11.  Jeroboam  sltall  die,  &c.— Amos  had  not  said  .his: 
but  that  "the  house  of  Jeroboam"  should  fall  "witu  the 
sword"  (r.  9).  But  Amaziah  exaggerates  the  chaige,  to 
excite  Jeroboam  against  him.  The  king,  however,  did 
not  give  ear  to  Amaziah,  probably  from  religious  awe  of 
the  prophet  of  Jehovah.  1^.  Also — Besides  inform  »ig  the 
king  against  Amos,  lest  that  course  should  fail,  as  t  did, 
^Amaziah  urges  the  troublesome  prophet  himsell  to  go 
back  to  his  own  land  Judah,  pretending  to  advise  him  in 
friendliness,  seer— said  contemptuously  in  reference  to 
Amos'  visions  which  precede,  tlierc  eat  bread — you  can 
earn  a  liveliliood  there,  whereas  remaining  here  you  will 
be  ruined.  He  judges  of  Amos  by  his  own  selfishness,  as 
if  regard  to  one's  own  safety  and  livelihood  are  the  para- 
mount considerations.  So  the  false  prophets  (Ezekiel  13. 
19)  were  ready  to  say  whatever  pleased  their  hearers,  how- 
ever false,  for  "handfuls  of  barley  and  pieces  of  hread.'^ 
13.  propliesy  not  again — (Cli.  2.  12.)  at  BetU-*>I— Ama- 
ziah wants  to  be  let  alone  at  least  in  his  own  residence. 
tlie  king's  chapel- Betli-el  was  preferred  by  the  king  to 
Dan,  the  other  seat  of  the  calf-worship,  as  being  nearer 
Samaria,  the  capital,  and  as  hallowed  by  Jacob  of  old 
(Genesis  28.  16,  19;  35.  6,  7).  He  argues  by  implication 
against  Amos'  presumption,  as  a  private  man,  in  speak- 
ing against  the  worship  sanctioned  by  the  king,  and  tliat 
in  the  very  place  consecrated  to  it  for  the  king's  own  de- 
votions, king's  court— i.  e.,  residence:  the  seat  of  em- 
pire, where  the  king  holds  his  court,  and  which  thou 
oughtest  to  have  reverenced.  Samaria  was  the  usual 
king's  lesidence:  but  for  the  convenience  of  attending 
the  calf- worship,  a  royal  palace  was  at  Beth-el  also.  14. 
I  was  no  propliet— in  answer  to  Amaziah's  insinuation 
(v.  12),  that  he  discharged  the  prophetical  offlce  to  earn 
his  "bread"  (like  Israel's  mercenary  prophets).  So  far 
from  being  rewarded,  Jehovali's  prophets  had  to  expect 
imprisonment  and  even  death  as  the  result  of  their 
prophesying  in  Samaria  or  Israel  r'Avliereas  the  prophets 
of  Baal  were  maintained  at  the  king's  expense  (cf.  1  Kings 
18. 19).  I  was  not,  says  Amos,  of  the  order  of  prophets,  or 
educated  in  their  schools,  and  deriving  a  livelihood  from 
exercising  the  public  functions  of  a  prophet.  I  am  a 
shepherd  (cf.  v.  15,  "flock;"  the  Hebrew  for  "herdman"  In- 
cludes the  meaning,  shepherd,  cf.  ch.  1.  1)  in  humble  posi- 
tion, who  did  not  even  think  of  prophesying  among  you, 
until  a  Divine  call  impelled  me  to  it.  prophet's  son— 
t.  e.,  disciple.  Schools  of  prophets  are  mentioned  first  in  1 
Samuel;  in  these  youtiis  were  educated  to  serve  the  the- 
ocracy as  public  instructors.  Only  in  the  kingdom  of  the 
ten  tribes  the  continuance  of  tlie  schools  of  the  prophets 
is  mentioned.  They  were  missionary  stations  near  the 
chief  seats  of  superstition  in  Israel,  and  associations  en- 
dowed with  the  Spirit  of  God;  none  were  admitted  but 
those  to  wliom  tlie  Spirit  had  been  previously  imparted. 
Their  spiritual  fathers  travelled  about  to  visit  the  train- 
ing-schools, and  cared  for  tbe  members  and  even  their 
widows  (2  Kings  4.  1,  2).  The  pupils  had  their  common 
board  in  tliem,  and  after  leaving  them  still  continued 
members.  The  oflerings  which  in  Judah  were  given  by 
the  pious  to  the  Levites,  in  Israel  went  to  the  schools  of 
the  prophets  (2  Kings  4. 42).    Prophecy  (e.  g.,  Elijah  and 

677 


Vision  of  a  Basket  of  Fruit. 


AMOS  VIII,  IX. 


A  Famine  of  the  Word  Threatened, 


Elisha)  in  Israel  was  more  connected  with  extraordinary 
events  ilian  in  Judah,  inasmuch  as,  in  the  absence  of  the 
legal  hierarchy  of  the  latter,  it  needed  to  have  more  pal- 
pable Divine  sanction,  sycamore — abounding  in  Pales- 
tine. The  fruit  was  like  the  fig,  but  inferior ;  according 
to  Pliny,  a  sort  of  compound,  as  the  name  expresses,  of 
the  fiff  and  the  mulberry.  It  was  only  eaten  by  the  poorest 
(cf.  1  Kings  10.  27).  gatherer— one  occupied  with  their 
cultivation.  [Mauker.]  The  mode  of  cultivating  it  was, 
they  made  an  incision  in  the  fruit  when  of  a  certain  size, 
and  on  the  fourth  day  afterwards  it  ripened  (Pliny,  H. 
N.  13.  7,  1-1).  Grotius  from  Jerome  says,  if  it  be  not 
plucked  off  and  "gathered"  (which  favours  English  Ver- 
sion), it  is  spoiled  by  gnats.  15.  took  lue  as  I  follo-vvetl 
tlie  flock— so  David  was  taken  (2  Samuel  7.  8;  Psalm  78. 
70,  71).  Messiah  is  the  antitypical  Shejihcrd  (Psalm  23. ; 
John  10).  unto  my  people— asroins^  [Maurer]  ;  so  v.  16. 
Jehovah  claims  them  still  as  His  by  right,  though  slight- 
ing His  authority.  God  would  recover  them  to  His  ser- 
vice by  the  prophet's  ministry.  16.  drop — distil  as  the 
refreshing  drops  of  rain  (Deuteronomy  32.  2;  Ezekiel  21.2; 
cf.  Micah  2.  6, 11).  IT.  Tliy  -wife  sliall  lie  an  karlot  in 
tlie  city— i.  e.,  shall  be  forced  by  the  enemy,  whilst  thou 
art  looking  on,  unable  to  prevent  her  dishonour  (Isaiah 
13. 16 ;  Lamentations  5. 11).  The  words,  "  saith  tee  Lord," 
are  in  sti'iking  opposition  to  "■Thou  sayest"  (v.  IG).  di- 
vided l>y  line— among  the  foe.  a  polluted  land— Israel 
regarded  every  foreign  land  as  that  which  really  her  own 
land  was  now,  "polluted"  (Isaiah  24. 5;  Jeremiah  2. 7). 

CHAPTER  VIII. 
Ver.  1-14.  Vision  of  a  Basket  of  Summer  Fkuit,  sy'M- 
BOLicAL  OF  Israel's  End.  Resuming  the  series  of 
Symbols  interrupted  by  Amaziah,  Amos  adds  a 
Fourth.  The  Avarice  of  the  Oppressors  of  the 
Poor:  the  Overthrow  of  the  Nation:  the  Wish 
FOR  THE  Means  of  Religious  Counsel,  when  there 
shall  be  a  Famine  of  the  Word.  1.  summer  fruit 
—Hebrew,  Kitz.  In  v.  2  "end"  is  in  Hebrew  Keetz.  The 
similarity  of  sounds  implies  that,  as  the  suinmer  is 
the  end  of  the  year  and  the  time  of  the  ripeness  of 
fruits,  so  Israel  is  ripe  lor  her  last  punishment,  ending  her 
national  existence.  As  the  fruit  is  plucked  when  ripe 
from  the  tree,  so  Israel  from  her  land.  3.  end— (Ezekiel 
7.2,6.)  3.  songs  of .  .  .  temple  — (Ch.  5.23.)  The  joyous 
hymns  in  the  temple  of  Judah  (or  rather,  in  thQ  Beth-el 
"royal  temple,"  ch.  7. 13;  for  the  allusion  is  to  Israel,  not 
Judah,  througliout  this  chapter)  shall  be  changed  into 
hoiulings.  Grotius  translates, "  palace ;"  cf.  ch.  6.  5,  as  to  tlie 
songs  there.  But  ch.  5.  23,  and  7. 13,  favour  English  Version. 
tliey  sUall  cast  tUem  fortli  ivitli  silence — not  as  Margin, 
"be  silent."  It  is  an  iiil\QY\i,  silently.  There  shall  be  so 
great  slaughter  as  even  to  prevent  the  bodies  being  buried. 
[Calvin.]  There  shall  be  none  of  the  usual  professional 
mourners  (ch.  5.16),  but  the  bodies  will  be  cast  out  in  si- 
lence. Perhaps  also  it  is  meant,  terror  both  of  God  (cf.  ch. 
G.  10)  and  of  the  foe  shall  close  their  lips.  4.  Hear — The 
nobles  needed  to  be  urged  thus,  as  hating  to  hear  reproof. 
swallo-»v  up  tlie  needy — or,  gape  after,  i.  e.,  pant  for  their 
goods;  so  the  word  is  used,  Job  7.  2,  Margin,  to  make  tlie 
poor  ...  to  fail — "  that  they  (themselves)  may  be  placed 
alone  in  the  midst  of  the  earth"  (Isaiah  5. 8).  5.  So  greedy 
are  they  of  unjust  gain  that  they  cannot  spare  a  single 
day,  however  sacred,  ft'om  pursuing  it.  They  are  sti-an- 
gers  to  God  and  enemies  to  themselves,  who  love  market 
days  better  than  sabbath  days ;  and  they  who  have  lost 
piety  will  not  long  keep  honesty.  The  new  moon  (Num- 
bers 10. 10)  and  sabbath  were  to  be  kept  without  working 
or  trading  (Nehemiah  10.  31).  set  forth  -wYkeatr-lit.,  "open 
out"  stores  of  wheat  for  sale,  epliah— containing  three 
seahs,  or  above  three  pecks,  making  .  .  .  small— mak- 
ing it  below  the  just  weight  to  purchasers,  shekel  great 
—taking  from  purchasers  a  greater  weight  of  money  than 
was  due.  Shekels  used  to  be  weighed  out  in  payments 
(Genesis  23.  16).  Thus  they  committed  a  double  fraud 
against  the  law  (Deuteronomy  25. 13, 14).  6.  buy  . . .  poor 
for  silver  .  .  .  pair  of  shoes — i.  e.,  that  we  may  compel  the 
needy  fi)r  money,  or  any  other  thing  of  however  little 
678 


worth,  to  sell  themselves  tons  as  bondmen,  in  defiance 
of  Leviticus  25.  39;  the  very  thing  which  brings  down 
God's  judgment  (ch  2.  6).  sell  the  refuse  of  .  .  .  -tvliieat — 
which  contains  no  nutriment,  but  which  the  poor  eat  at 
a  low  price,  being  unable  to  pay  for  flour.  7.  Lord  hath 
sworn  by  the  excellency  of  Jacob — i.  e.,  by  Himself,  iu 
whom  Jacob's  seed  glory.  [Maurer.]  Rather,  by  the 
spiritual  privileges  of  Israel,  the  adoption  as  His  peculiar 
people  [Calvin,]  the  temple,  and  its  Shekinah  symbol  of 
His  presence.  Cf.  ch.  6.  8,  where  it  means  Jehovah's  tem- 
ple (cf.  ch.  4.  2),  never  forget— not  pass  by  without  pun- 
ishing (v.  2;  Hosea  8.  13;  9.  9).  8.  the  land  .  .  .  rise  up 
•«rholly  as  a  flood— the  land  will,  as  it  were,  be  wholly 
turned  into  a  flooding  river  (a  flood  being  the  image  of 
overwhelming  calamity,  Daniel  9.  26).  cast  out  and 
drowned,  &c.— swept  away  and  overwhelmed,  as  the  laud 
adjoining  the  Nile  is  by  it,  when  flooding  (ch.  9.  5).  The 
Nile  rises  generally  twenty  feet.  The  waters  then  "cast 
out"  mire  and  dirt  (Isaiah  57.  20).  9.  "Darkness"  made 
to  rise  "at  noon"  is  the  emblem  of  great  calamities  (Jere- 
miah 15.  9;  Ezekiel  32.  7-10).  10.  Jijaldness— a  sign  of 
mourning  (Isaiah  15.  2;  Jeremiah  48.  37;  Ezekiel  7.  18).  I 
-will  make  it  as  .  .  .  mourning  of  an  only  son — "it," 
i.  e.,  the  earth  (v.  9).  I  will  reduce  the  land  to  such  a  state 
that  there  shall  be  the  same  occasion  for  mourning  as  when 
parents  mourn  for  an  only  son  (Jeremiah  G.  26;  Zechariah 
12. 10).  11.  famine  of .  .  .  hearing  the  -words  of  tlie  Lord 
—a  just  retribution  on  those  who  now  will  not  hear  the 
Loi'd's  prophets,  nay  even  try  to  drive  them  away,  as  Am- 
aziah did  (ch.  7. 12);  they  shall  look  in  vain,  in  their  dis- 
tress, for  Divine  counsel,  such  as  the  prophets  now  offer 
(Ezekiel  7.  26;  Micah  3.7).  Cf.  as  to  the  Jews'  rejection  of 
Messiah,  and  their  consequent  rejection  by  Him  (Mat- 
thew 21.43);  and  their  desire  for  Messiah  too  late  (Luke 
17. 22;  John  7. 34;  8.  21).  So,  the  prodigal  when  he  had  so- 
journed a  while  in  the  "far-off  country,  began  to  be  in 
want"  in  the  "mighty  famine"  which  arose  (Luke  15. 14; 
cf.  I  Samuel  3. 1;  7.  2).  It  is  remarkable,  the  Jews'  religion 
is  almost  the  only  one  that  could  be  abolished  against  the 
will  of  the  people  themselves,  on  account  of  its  being  de- 
pendent on  a  particular  place,  viz.,  the  temple.  When 
that  was  destroyed,  the  Mosaic  ritual,  which  could  not 
exist  without  it,^necessarily  ceased.  Providence  designed 
it,  that,  as  the  law  gave  way  to  the  gospel,  so  all  men 
should  perceive  it  was  so,  in  spite  of  the  Jews'  obstinate 
rejection  of  the  gospel.  13.  they  sltall  -ivandcr  from 
sea  to  sea — i.  e.,  from  the  Dead  Sea  to  the  Mediterranean, 
from  east  to  west,  from  .  .  .  north  ...  to  ...  east — ■ 
where  we  might  expect  "from  north  to  south."  But  so 
alienated  was  Israel  from  Judah,  that  no  Israelite  even 
then  would  think  of  repairing  southivard,  i.  e.,  to  Jerusa- 
lem for  religious  information.  The  circuit  is  traced  as  in 
Numbers  34. 3,  &c.,  except  that  the  south  is  omitted.  Their 
seeking  the  word  of  the  Lord  would  not  be  from  a  sincere  de- 
sire to  obey  God,  but  under  the  pressure  of  punishment. 
13.  faint  for  thirst— vt2.,  thirst  for  hearing  the  words  of 
the  Lord,  being  destitute  of  all  other  comfort.  If  even  the 
young  and  strong  faint,  how  much  more  the  infirm  (Isaiah 
40.30,31)!  14.  swear  by  tlie  sin  of  Samaria— vfe.,  the 
calves  (Deuteronomy  9.  21;  Hosea  4.  15).  "Swear  by" 
means  to  ivorship  (Psalm  63. 11).  The  manner — i.  e.,  as 
"  the  way"  is  used  (Psalm  139. 24 ;  Acts  9. 2),  the  mode  of  wor- 
ship. Thy  God,  O  Dan— the  other  golden  calf  at  Dan 
(1  Kings  22.  26-30).  liveth  .  .  .  liveth— rather,  "  May  thy 
god  . . .  live  . . .  may  the  manner  . . .  live."  Or,  "As  (surely 
as)  thy  God,  O  Dan,  liveth."  This  is  their  formula  when 
they  swear;  not  "May  Jehovah  live!"  or,  "As  Jehovah 
liveth!" 

CHAPTER    IX. 

Ver.  1-15.  Fifth  and  Last  Vision.  None  can  escape 
the  coining  judgment  in  any  hiding-place  :  for  God  is  omni- 
present and  irresistible  (v.  1-6).  As  a  kingdom,  Israel  shall 
perish  as  if  it  never  was  in  covenaivt  v,ith  Hi7n:  but  as  indi- 
viduals the  house  of  Jacob  shall  not  utterly  perish,  nay,  not  one 
of  the  least  of  the  righteous  shall  fall,  but  only  all  the  sinners 
(v.  7-10).  Restoration  of  the  Jews  finally  to  their  own  land  after 
the  re-establishment  of  the  fallen  tabernacle  of  David;  conse 


Thi  Certainty  of  the  Desolation. 


AMOS  IX. 


Tlie  Restoration  of  David's  Tabernacle. 


Qitcnl  conversion  of  all  the  heatlien  {v.  11-15).  1.  Lord  .  .  . 
upon  tJic  nltar — viz.,  ill  the  idolatrobs  temple  at  Beth-el; 
tlie  ofilvos  of  whicli  were  spoken  of  in  the  verse  just  pre- 
ceding, of  eh.  8.  Hither  they  would  flee  for  protection 
from  the  Assyrians,  and  would  perish  in  the  ruins,  with 
the  vain  object  of  their  trust.  [Henderson.]  Jehovah 
stands  here  to  direct  the  destruction  of  it,  them,  and  the 
Idolatrous  nation.  He  demands  many  victims  on  the 
altar,  but  they  are  to  be  human  victims.  Calvin  and 
Fairbairn,  &c.,  make  it  in  the  temple  at  Jerusalem.  Judg- 
ment was  to  descend  both  on  Israel  and  Judah.  As  the 
services  of  both  alike  ought  to  have  been  offered  on  the 
Jerusalem  temple-altar,  it  is  there  that  Jehovah  Ideallj'' 
stands,  as  if  the  whole  people  were  assembled  there,  their 
abominations  lying  unpardoned  there,  and  crying  for 
vengeance,  though  in  fact  committed  elsewhere  (cf.  Eze- 
kiel  8. 1-lS).  This  view  harmonizes  with  the  similarity  of 
the  vision  in  Amos  to  that  in  Isaiah  6.,  at  Jerusalem.  Also 
with  the  end  of  this  chapter  U'-  11-15),  which  applies  both 
to  Judah  and  Israel:  "the  tabernacle  of  David,"  vfe.,  at 
Jerusalem.  His  attitude,  standinr/,  implies  fixity  of  pur- 
pose, liaitel— rather,  the  spherelike  capital  of  the  column. 
[Maurer.]  posts— rather,  thresholds,  as  in  Isaiah  6.  4, 
Margin.  The  temple  is  to  be  smitten  below  as  well  as 
above,  to  ensure  utter  destruction,  cut  tUein  in  tUe  head 
— viz.,  with  the  broken  fragments  of  the  capitals  and  col- 
umns (cf.  Psalm  US.  21 ;  Habakkuk  3.  13).  slay  tlie  last  of 
tlitni— their  posterity.  [Henderson.]  The  survivors. 
[Maurer.]  Jehovah's  directions  are  addressed  to  His 
angels,  ministers  of  judgment  (cf.  Ezekiel  9).  lie  tliat 
flceth  .  .  .  snail  not  flee  a^vay — he  who  fancies  himself 
safe  and  out  of  reach  of  the  enemy  shall  be  taken  (ch.  2. 
14).  3.  TJioHgli  tliey  dig  Into  licll— Though  they  hide 
ever  so  deeply  in  the  earth  (Psalm  189.  S).  tlioiigli  they 
cllml)  .  .  .  heaven— though  thej^  ascend  the  greatest 
heights  (Job  20.  6,  7 ;  Jeremiah  51.  53;  Obadiah  4).  3.  Qar- 
iiiel— where  the  forests,  and,  on  the  west  side,  the  caves, 
furnished  hiding-places  (ch.  1.  2;  Judges  6.  2;  1  Samuel  13. 
6).  tlie  sea— the  Mediterranean,  which  flows  at  the  foot 
of  Mount  Carmel;  forming  a  strong  antithesis  to  it. 
coiuinaud  the  serpent — the  sea-serpent,  a  term  used  for 
any  great  water-monster  (Isaiah  27.  1).  The  symbol  of 
cruel  and  oppressive  kings  (Psalm  74. 13,  14).  4.  though 
they  go  into  captivity— hoping  to  save  their  lives  by 
voluntarily  surrendering  to  the  foe.  5.  As  Amos  had 
threatened  that  nowhere  should  the  Israelites  be  safe 
from  the  Divine  judgments,  he  here  shows  God's  omnipo- 
tent ability  to  execute  His  threats.  So  in  the  case  of  the 
threat  in  ch.  8.  8,  God  is  here  staled  to  be  the  first  cause 
of  tltc  mourning  of-  all  that  dwell  in  the  land,  and  of  its  rising 
like  a  flood,  and  of  its  being  drowned  as  by  the  flood  of  Egypt. 
G.  stovXvs— lit.,  ascents,  i.  e.,  upper  chambers,  to  which  the 
ascent  is  by  !?teps  [Maurer];  evidently  referring  to  the 
words,  Psiilm  104.  3,  13.  Grotius  explains  it,  Ood's  royal 
throne,  CTcpressed  in  language  drawn  from  Solomon's 
throne,  to  which  the  ascent  was  by  steps  (cf.  1  Kings  10. 
IS,  19).  founded  his  troop— t'tz.,  all  animate  creatures, 
■which  are  God's  troop,  or  host  (Genesis  2.  1),  doing  His  will 
(Psalm  103.20,  21;  Joel  2.11).  Maurer  translates,  "His 
vault,"  i.c.,  the  vaulted  sky,  which  seems  to  rest  on  the 
ciirth  supported  by  the  horizon.  7.  uitto  me— however 
great  ye  seem  to  yourselves.  Do  not  rely  on  past  privi- 
h'ges,  and  on  my  having  delivered  you  from  Egypt,  as  if 
therefore  I  never  would  remove  you  from  Canaan.  I 
make  no  jiiore  account  of  you  than  of  "  the  Ethiopian" 
(cf.  Jei  emiah  13.  'Zi).  "  Have  not  I  (who)  brought  you  out  of 
Egypt,"  done  as  much  for  other  peoples?  For  Instance, 
did  I  not  bring  "the  Philistines  (iVo<e«,  Isaiah  14.  29,  <tc.) 
from  Caphtor  (cf.  Deuteronomy  2.2:1;  jVote,  Jeremiah  47. 
4),  where  I  hey  had  been  bond-servants,  and  the  Syrians 
from  Kir?"  It  is  appropriate,  that  as  the  Syrians  mi- 
grated Into  Syria  from  Kir  (cf.  A'o<e,  Isaiah  22.  6),  so  they 
uhould  be  carried  back  cyiptive  into  the  same  land  (JVote, 
ch.  1.  5;  2  Kings  16.  9),  just  as  elsewhere  Israel  Is  threat- 
ened with  a  return  to  Egypt  whence  they  had  been  deliv- 
ered. Tlie  "  Etliiopians,"  Hebrew,  Cushiles,  were  origin- 
ally akin  to  the  race  that  founded  Babylon:  the  cuneiform 
l;i8criptious  in  this  conflrming  independently  the  Scrip- 


ture statement  (Genesis  10.  6,  8,  10).  8.  eyes  .  .  .  upon  th« 
sinful  kingdom— i.e.,  I  am  watching  all  its  sinful  course 
in  order  to  punish  it  (cf.  v.  4  ;  Psalm  34. 15, 16).  not  utterly 
destroy  the  house  of  Jacob— though  as  a  "kingdom"  the 
nation  is  now  utterly  to  perish,  a  remnant  is  to  be  spared 
for  "  Jacob"  their  forefather's  sake  (cf.  Jeremiah  30. 11) ;  to 
fulfil  the  covenant  whereby  "  the  seed  of  Israel"  is  here- 
after to  be  "a  nation  for  ever"  (Jeremiah  31.  36).  9.  sift— 
I  will  cause  the  Israelites  to  be  tossed  about  through  all 
nations  as  corn  is  shaken  about  in  a  sieve,  in  such  a  way, 
however,  that  whilst  the  chaflf  and  dust  (the  wicked)  fall 
through  (perish),  all  the  solid  grains  (the  godly  elect)  re- 
main (are  preserved),  (Romans  11.  26;  cf.  JVote,  Jeremiah  3. 
14).  So  spiritual  Israel's  final  safety  is  ensured  (Luke  22. 
32;  John  10.  28;  6.39).  10.  All  the  sinners— answering  to 
the  chaff  in  the  image  in  v.  9;  which  falls  on  the  earth,  iu 
opposition  "  to  the  grain"  that  does  not  "  fall."  overtake 
. . .  us—"  come  on  us  from  behind."  [Maurer.]  11.  In  that 
day— quoted  by  St.  James  (Acts  15.  16, 17),  "  After  this," 
i.  e.,  in  the  dispensation  of  Messiah  (Genesis  49. 10;  Hoseh 
3.4,5;  Joel  2.28;  3.1).  tahernacle  of  David— not  "the 
house  of  David,"  which  is  used  of  his  affairs  when  pros- 
pering (2  Samuel  3.  l),but  the  tent  or  booth,  expressing  the 
low  condition  to  which  his  kingdom  and  family  had 
fallen  in  Amos'  time,  and  subsequently  at  the  Babylo- 
nian captivity  before  the  restoration;  and  secondarily,  in 
the  last  days  preceding  Israel's  restoration  under  Mes- 
siah, the  antitype  to  David  (Psalm  102. 13, 14;  JVote,  Isaiah 
12.1;  Jeremiah  30.  9;  Ezekiel  34.  24 ;  37.24).  The  type  is 
taken  from  architecture  (Ephesians  2.  20).  The  restora- 
tion under  Zerubbabel  can  only  be  a  partial,  temporary 
fulfilment;  for  it  did  not  include  Israel,  which  nation  is 
the  main  subject  of  Amos'  prophecies,  but  only  Judah; 
also  Zerubabbel's  kingdom  was  not  independent  and  set- 
tled ;  also  all  the  prophets  end  their  prophecies  v/ith  Mes- 
siah, whose  advent  is  the  cure  of  all  previous  disorders. 
"  Tabernacle"  is  appropriate  to  Him,  as  His  human  na- 
ture is  the  tabernacle  which  He  assumed  in  becoming 
Immanuel,  "God  with  us"  (John  1. 14).  "  Dwelt,"  lit.,  tab- 
ernacled "among  us"  (cf.  Revelation  21.  3).  Some  under- 
stand "the  tabernacle  of  David"  as  that  whicli  David 
pitched  for  the  ark  in  Zion,  after  bringing  it  from  Obed- 
edom's  house.  It  remained  tliere  all  his  reign  for  thirty 
years,  till  the  temple  of  Solomon  was  built;  whereas  the 
"tabernacle  of  tno  congregation"  remained  at  Gibeon 
(2  Chronicles  1.  3),  where  the  priests  ministered  in  sacri- 
fices (1  Chronicles  16.  39).  Song  and  praise  was  the  service 
of  David's  attendants  before  the  ark  (Asaph,  &c.) :  a  typo 
of  the  gospel  separation  between  the  sacrificial  service 
(JliessiaA's  priesthood  now  in  heaven)  and  the  access  of  be- 
lievers on  earth  to  the  presence  of  God,  apart  from  the  for- 
mer (cf.  2  Samuel  6. 12-17;  1  Chronicles  16.  37-39  ;  2  Chroni- 
cles 1.  3).  breaches  thereof— Zt<.,  of  them,  i.  e.,  of  tlie  whole 
nation,  Israel  as  well  as  Judah.  as  In  ,  .  .  days  of  old— as 
it  was  formerly  in  the  days  of  David  and  Solomon,  when 
the  kingdom  was  in  its  full  extent  and  undivided.  1^.  Tliat 
tliey  may  possess  .  .  .  remnant  of  £doni,  and  of  all  the 
heathen — "  Edom,"  the  bitter  foe,  though  the  brother,  of 
Israel ;  therefore  to  be  punished  (ch.  1. 11, 12).  Israel  shall 
be  lord  of  the  "  remnant"  of  Edom  left  after  the  punish- 
ment of  the  latter.  St.  James  quotes  it,  "That  the  residue 
of  men  might  seek  after  the  Lord,  And  all  tlie  Gentiles,"  &c. 
For  "all  the  heathen"  nations  stand  on  the  same  footing 
as  Edom:  Edom  is  the  representative  of  them  all.  The 
residue  or  remnant  in  both  cases  expresses  those  left  after 
great  antecedent  calamities  (Romans  9.  27;  Zechariah 
14.16).  Here  the  conversion  of  "oM  nations"  (of  which 
the  earnest  was  given  in  St.  James'  time)  is  represented 
as  only  to  be  realized  on  the  re-establishment  of  the 
theocracy  under  Messiah,  the  Heir  of  the  throne  of 
David  (vll).  The  possession  of  the  heathen  nations  by 
Israel  is  to  be  spiritual,  the  latter  being  the  ministers  to 
the  former  for  their  conversion  to  Messiah,  King  of  the 
Jews;  Just  as  the  first  conversions  of  heathens  were 
through  the  ministry  of  the  apostles,  who  were  Jews.  Cf. 
Isaiah  5-1.  3,  "  thy  seed  shall  inherit  the  Gentiles"  (cf.  Isaiah 
49.  8 ;  Romans  4.  13).  A  remnant  of  Edom  became  Jews 
under  John  Hyrcanus,  and  the  rest  amalgamated  with 

679 


The  Doom  of  Edom 


OBADIAH. 


for  Cruelty  to  Jacob. 


the  Arabians,  who  became  Christians  subsequently, 
^riiicli  are  called  toy  my  uame — /.  e.,  who  belong  to  me, 
whom  I  claim  as  mine  (Psalm  2.8);  in  the  purposes  of 
electing  grace,  God  terras  them  already  called  by  His  name. 
Cf.  the  title,  "the  children,"  applied  by  anticipation,  He- 
brews 2. 11.  Hence  as  an  act  of  sovereign  grace,  fulfilling 
His  promise,  it  is  spoken  of  God.  Proclaim  His  title  as 
sovereign,  "the  Lord  that  doeth  this"  ("all  these  things," 
Acts  15.  17,  viz.,  all  these  and  such  like  acts  of  sovereign 
love).  13.  the  days  come — at  the  future  restoration  of  the 
Jews  to  their  orwn  land.  plougUman  shall  overtaUe  .  .  . 
reaper  .  .  .  treader  of  grapes  Iilm  tUat  so-»vetli — fulfill- 
ing Leviticus  26.  5.    Such  shall  be  the  abundance  that  the 


harvest  and  vintage  can  hardly  be  gathered  before  the 
time  for  preparing  for  the  next  crop  shall  come.  Instead 
of  the  greater  part  of  the  year  being  spent  in  war,  the 
whole  shall  be  spent  in  sowing  and  reaping  the  fruits  of 
earth.  Cf.  Isaiah  65.  21-23,  as  to  the  same  period.  sowetU 
seed— it<.,  draweth  it  forth,  viz.,  from  the  sack  in  order  to 
sow  it.  mountain  .  .  .  drop  siveet 'wine — an  appropriate 
image,  as  the  vines  in  Palestine  were  trained  on  terraces 
at  the  sides  of  the  hills.  14.  liuild  the  -waste  cities— (Isaiah 
61.4;  Ezekiel  36.  33-36.)  15.  plant  them  ...  no  more  be 
ptUled  up — (Jeremiah  32.  41.)  thy  God— Israel's;  this 
is  the  ground  of  their  restoration,  God's  original  choice 
of  them  as  His. 


OBADIAH 


INTRODUCTION. 


This  is  the  shortest  book  in  the  Old  Testament,  The  name  means  "servant  of  Jehovah."  Obadiah  stands  fourth 
of  the  minor  prophets  according  to  the  Hebrew  arrangement  of  the  canon,  the  fifth  according  to  the  Greek.  Some  con- 
sider he  is  the  same  as  the  Obadiah  who  superintended  the  restoration  of  the  temple  under  Josiah,  B.  c.  627  (2  Chronicles 
34, 12).  But  V.  11-16,  20  imply  that  Jerusalem  was  by  this  time  overthrown  by  the  Chaldeans,  and  that  he  refers  to  the 
cruelty  of  Edom  towards  the  Jews  on  that  occasion,  whicli  is  referred  to  also  in  Lamentations  4.  21,  22;  Ezekiel  25. 12- 
14,  and  35. ;  Psalm  137.  7.  From  comparing  v.  5  with  Jeremiah  49.  9;  v.  6  with  Jeremiah  49. 10;  v.  8  with  Jeremiah  49.  7, 
it  appears  that  Jeremiah  embodied  in  his  prophecies  part  of  Obadiah's,  as  he  had  done  in  the  case  of  other  prophets 
also  (cf.  Isaiah  15.  and  16.  with  Jeremiah  48).  The  reason  for  the  present  position  of  Obadiah  before  other  of  the  minor 
prophets  anterior  in  date  is,  Amos  at  the  close  of  his  prophecies  foretells  the  subjugation  of  Edom  hereafter  by  the 
Jews ;  the  arranger  of  the  minor  prophets  in  one  volume,  therefore,  placed  Obadiah  next,  as  being  a  fuller  statement, 
and,  as  it  were,  a  commentary  on  the  foregoing  briefer  prophecy  of  Amos  as  to  Edom  [Maurek]  (cf.  Amos  1. 11).  The 
date  of  Obadiah's  prophecies  was  probably  immediately  after  the  taking  of  Jerusalem  by  Nebuchadnezzar,  588  B.  c.  In 
five  years  afterwards  (583  b.  c.)  Edom  was  conqiiered  by  Nebuchadnezzar,  Jeremiah  must  have  incorporated  part  of 
Obadiah's  prophecies  with  his  own  immediately  after  they  were  uttered,  thus  stamping  his  canonicity, 

Jerome  makes  him  contemporary  with  Hosea,  Joel,  and  Amos.  It  is  an  argument  in  favour  of  this  view  that  Jere- 
miah would  be  more  likely  to  insert  in  his  prophecies  a  portion  from  a  preceding  prophet  than  from  a  con  temporary.  If 
so,  the  allusion  in  v.  11-14  will  be  to  some  one  of  the  former  captures  of  Jerusalem:  by  the  Egyptians  under  Rehoboam 
(1  Kings  14.  25,  26 ;  2  Clironicles  12. 2,  &c.),  or  that  by  the  Philistines  and  Arabians  in  the  reign  of  Joram  (2  Chronicles 
21. 16, 17);  or  that  by  Joash,  king  of  Israel,  in  the  reign  of  Amaziah  (2  Chronicles  25.  22,  23);  or  that  in  the  reign  of 
Jehoiakim  (2  Kings  24.  1,  &c.) ;  or  that  in  the  reign  of  Jehoiachin  (2  Kings  24.  8-16).  On  all  occasions  the  Idumeans  were 
hostile  to  the  Jews ;  and  the  terms  in  which  that  enmity  is  characterized  are  not  stronger  in  Obadiah  than  in  Joel  3. 19 
(cf.  Obadiah  10) ;  Amos  1. 1 1, 12.  The  probable  capture  of  Jerusalem  alluded  to  by  Obadiah  is  that  by  Joash  and  the  Is- 
raelites in  the  reign  of  Amaziah.  For  as,  a  little  bel'ore,  in  the  reign  of  the  same  Amaziah,  the  Jews  had  treated 
harshly  the  Edomites  after  conquering  them  in  battle  (2  Chronicles  25. 11-23),  it  is  probable  that  the  Edomites,  in  re- 
venge, joined  the  Israelites  in  the  attack  on  Jerusalem.    [Jaeger.] 

This  book  may  be  divided  into  two  parts:  (I.)  v.  1-6  set  forth  Edom's  violence  toward  his  brother  Israel  in  the  day 
of  the  latter's  distress,  and  his  coming  destruction  with  the  rest  of  the  foes  of  Judah ;  (II.)  v.  17-21,  the  coming  re-es- 
tablishment of  the  Jews  in  their  own  possessions,  to  which  shall  be  added  those  of  the  neighbouring  peoples,  an4  es- 
pecially those  of  Edom, 


Ver.  1-21.  Doom  of  Edom  for  Cruelty  to  Judah, 
Edom's  Brother;  Restoration  of  the  Jews.  1.  Oba- 
diah—i.  e.,  sei'vant  of  Jehovah;  same  as  Abdeel  and  Arabic 
Abd-allah.  We — I  and  my  people,  heard — (Isaiah  21.  10.) 
and  an  ambassador  is  sent — yea,  an  ambassador  is  already 
sent,  viz.,  an  angel,  to  stir  up  the  Assyrians  (and  after- 
wards the  Chaldeans)  against  Edom.  The  result  of  the 
ambassador's  message  on  the  heathen  is,  they  simultane- 
ously exclaim,  "  Arise  ye,  and  let  us  (with  united  strength) 
rise,"  &c.  Jeremiah  49. 14  quotes  this.  SJ.  I  have  made 
thee  small — thy  reduction  to  insignificance  is  as  sure  as  if 
it  were  already  accomplished;  therefore  the  past  tense  is 
used.  [Maurer.]  Edom  then  extended  from  Dedan  of 
Arabia  to  Bozrah  in  the  north  (Jeremiah  49. 8, 13).  Calvin 
explains  it,  "Whereas  thou  wast  made  by  me  an  insig- 
nificant people,  why  art  thou  so  proud''  (v.  3)  ?  But  if  so, 
why  should  the  heathen  peoples  be  needed  to  subdue  one 
so  insignificant?  Jeremiah  49.  15,  cr.nfirms  Maurer's 
view.  3.  clefts  of .  .  .  rock— (Song  of  Solomon  2, 14 ;  Jere- 
miah 48.  28.)  The  cities  of  Edom,  and  among  them  Petra 
(Hebrew,  Sela,  meaning  rock,  2  Kings  14.  7,  Margin),  the 
capital,  in  the  Wady  Musa,  consisted  of  houses  mostly  cut 
in  the  rocks.  4.  exalt  thyself— or  suppi"  from  the  second 
680 


clause,  "  thy  nest"  [Maurer]  (cf.  Job  20. 6 ;  Jeremiah  49. 16; 
Amos  9.  2.).  set  .  .  .  nest  among  .  .  .  stars — viz.,  on  the 
loftiest  hills  which  seem  to  reach  the  very  stars,  Edom  is 
a  type  of  Antichrist  (Isaiah  14.  13;  Daniel  8.10;  11.37). 
thence  -^vill  I  bring  tlicc  do-wn- in  spite  of  thy  boast  (v. 
3), "  Who  shall  bring  me  down  1"  5.  The  spoliation  which 
thou  Shalt  sufler  shall  not  be  such  as  that  which  thieves 
cause,  bad  as  that  is,  for  these  when  they  have  seized 
enough,  or  all  they  can  get  in  a  hurry,  leave  the  rest,— 
nor  such  as  grape-gatherers  cause  in  a  vineyard,  for  they, 
when  they  have  gathered  most  of  the  grapes,  leave  glean- 
ings behind,— but  it  shall  be  utter,  so  as  to  leave  thee  no- 
thing. The  exclamation,  "  How  art  thou  cut  off!"  bursting 
in  amidst  the  words  of  the  image,  marks  strongly-excited 
feeling.  The  contrast  between  Edom  where  no  gleanings 
shall  be  left,  and  Israel  where  at  the  worst  a  gleaning  Is 
left  (Isaiah  17.  6 ;  24. 13),  is  striking.  6.  How  are  the  things 
o/Esau  searched  out!— by  hostile  soldiers  seeking  booty. 
Cf.  with  V.  5,  6  here,  Jeremiah  49. 9, 10.  hidden  things— or 
places.  Edom  abounded  in  such  hiding-places,  as  caves, 
clefts  in  the  rock,  &c.  None  of  these  should  be  left  unex- 
plored  by  the  foe.  7.  Men  of  thy  confederacy— t.  e.,  thy 
confederates,     brought  thee  ,  .  .  to   the  border  — i.«.. 


The  Destruction  of  Edom. 


OBADIAII. 


The  Salvatwii  of  Jacob. 


■when  Idumean  ambassadors  shall  go  to  confederate  states 
seeking  aid,  these  latter  sliall  conduct  tliem  with  due  cer- 
emony to  tlieir  border,  giving  tliem  empty  compliments, 
bnt  not  tlie  aid  required.  [Dkusius.J  Tliis  view  agrees 
vritli  the  context,  which  spealjs  of  false  friends  deceiving 
Edom:  i.  e.,fiiiling  to  give  help  in  need  (cf.  Job  6. 1-1,  15). 
CaIiVin  irannlates,  "have  driven,^'  i.e.,  shall  drive  thee; 
shall  help  to  drive  thee  to  thy  border  on  thy  way  into  cap- 
tivity in  foreign  lands,  tlie  men  tliat  were  at  peace  ^vltli 
tUee— Zi'/.,  the  men  of  thy  peace.  Cf.  Psalm  41.9;  Jeremiah 
38.  22  {Margin),  wliere  also  tlie  same  formula  occurs,  "  pre- 
vailed against  thee."  t.liey  tliat  eat  thy  bread  —  the 
poorer  tribes  of  the  desert  wlio  subsisted  on  the  bounty  of 
Edom.  Cf.  again  Psalm  41.9,  wiiich  seems  to  have  been 
before  Obadiah's  mind;  as  his  words  were  before  Jere- 
miah's, liave  laid  a  '«vouud  under  tliee — "  laid"  Implies 
that  their  intimacy  was  used  as  a  snaue  laid  with  a  view 
to  wound;  also,  these  guest- friends  of  Edom,  instead  of 
the  cusliions  ordinarily  laid  under  guests  at  table,  laid 
Bnares  to  wound,  viz.,  had  a  secret  understanding  with 
Edoni's  foe  fur  tliat  purpose.  Maurer  translates,  "a 
snare."  But  English  Version  agrees  wi  tli  tlie  Hebrew,  which 
means,  lit.,  "  a  bandage  for  a  wound."  none  understand- 
ing— none  of  the  wisdom  for  wiiieh  Edom  was  famed  (see 
V.  8)  to  extricate  him  from  his  perilous  position,  in  hiui 
—instead  of  "  in  thee."  The  change  implies  the  alienation 
of  God  from  Edom:  Edom  has  so  estranged  himself  from 
God,  that  He  speaks  now  o/  him,  not  to  him.  8.  (Isaiah  49. 
7;  cf.  Job  5.12,  l;i;  Isaiah  19.3;  Jeremiah  19.7.)  in  tliat 
day  .  .  .  even  destroy — heretofore  Edom,  tlirough  its  in- 
t«rcourse  witli  Babylon  and  Egypt,  and  from  its  means 
of  information  through  tlie  many  caravans  passing  to  and 
fro  between  Europe  and  India,  lias  been  famed  for  know- 
ledge; but  in  that  day  at  last  ("even")  I  will  destroy  its 
wise  men.  mount  of  Esau— i.  e.,  Idumea,  which  was  a 
mountainous  region.  9.  cut  off  by  slaughter — Maueek 
translates,  "on  account  of  the  slaughter,"  viz.,  that  in- 
flicted on  Judea  by  Edom  (cf.  v.  14).  LXX.,  Syriac  and  Vul- 
gate connect  these  words  with  i'.  10, "  for  the  slaughter,  for 
the  violence  (of  whicli  thou  art  guilty)  against  thy  bro- 
tlier  Jacob,"  &c.  English  Version,  "cut  olf  by  slaughter" 
(i.  e.,  an  utter  cutting  otf),  answers  well  to  "  cut  off  for  ever" 
(v.  10).  However,  the  arrangement  of  LXX.  gives  a  better 
parallelism  in  v.  10.  "For  the  slaughter"  (1)  being  bal- 
anced in  just  retribution  by  "thou  Shalt  be  ew^  o#  for  ever" 
(4);  as  "Eor  thy  violence  (not  so  bad  as  slaughter)  against 
thy  brother  Jacob"  (2)  is  balanced  by  "  shame  (not  so  bad 
as  being  cut  off)  shall  cover  thee"  (3).  8hame  and  extinc- 
tion shall  repay  violence  and  slaughter  (Matthew  26.52; 
Revelation  13. 10).  Cf.  as  to  Edom's  violence.  Psalm  137. 
7 ;  Ezekiel  2.5. 12 ;  Amos  1. 11.  10.  against  tliy  brother— 
this  aggravates  the  sin  of  Esau,  that  it  was  against  him 
who  was  his  brother  by  birth  and  by  circumcision.  The 
posterity  of  Esau  followed  in  the  steps  of  their  father's 
hatred  to  Jacob  by  violence  against  Jacob's  seed  (Genesis 
27.  41).  Jacob— not  merely  his  own  brother,  but  his  twin 
brother ;  hence  the  name  Jacob  is  here  put  emphaticallj% 
not  Israel.  Cf.  Deuteronomy  23.7  for  tlie  opposite  feel- 
ing which  Jacob's  seed  was  commanded  to  entertain  to- 
wards Edom's.  shame  .  .  .  cover  thee— (Psalm  45.  26;  69. 
7.)  for  ever— (Isaiah  34.10;  Ezekiel  3-5.9;  Malachi  1.4.) 
Idumeu,  as  a  nation,  should  be  "cut  off  for  ever,"  though 
the  land  should  be  again  inhabited.  11.  thou  stoodest 
on  tlie  other  side— in  an  attitude  of  hostility,  rather  than 
the  sympathy  which  became  a  brother,  feasting  thine  eyes 
(»ee  1'.  12)  with  tlie  misery  of  Jacob,  and  eagerly  watching 
for  his  destruction.  So  Messiah,  the  antitype  to  Jerusa- 
lem, abandoned  by  His  kinsmen  (Psalm  38. 11).  strangers 
—the  Philistines,  Arabians  in  the  reign  of  Jehoram,  &c. 
(2  Chronicles  21. 10);  the  Syrians  in  the  reign  of  Joas'h  of 
Judali  (2  Chronicles  2J.  21);  the  Chaldeans(2Chronicles  36). 
carried  .  .  .  captive  IiU  forces— his  "host"  (v.  20):  the 
multitude  of  Jerusalem's  inhabitants,  cast  lots  upon 
Jerusalem— (Joel  3.  3.)  So  Messiah,  Jerusalem's  antitype, 
had  his  only  earthly  possessions  cast  lots  for  (Psalm  22. 
18).  la.  looked  on— with  malignant  pleasure,  and  a  bru- 
tal stare.  So  the  antitypes,  Messiah's  foes  (Psalm  22. 17). 
M ArHEii  translates,  as  Margin,  "  thou  shouldest  not  look'' 


any  more.  English  Version  agrees  with  the  context  better. 
the  day  of  thy  brother— his  day  of  calamity,  became  a 
stranger— i.  e.,  was  banished  as  an  alien  from  his  own 
land.  God  sends  heavy  calamities  on  those  who  rejoice 
in  the  calamities  of  their  enemies  (Proverbs  17.5;  24.17,18). 
Contrast  the  opposite  conduct  of  David  and  of  the  Divine 
Son  of  David  in  a  like  case  (Psalm  a5.  13-15).  spoken 
proudly— iiC,  made  great  the  mouth:  proudly  insulting  the 
fallen  (Ezekiel  35. 13,  Margin;  cf.  1  Samuel  2.  !;  Revelation 
13.  6).  13.  substance— translated  "forces"  in  v.  11.  14. 
stood  in  the  crossAvay,  to  cut  off  those  ol  his  (Judah's) 
that  did  escape— the  Jews  naturally  fled  by  the  crossways 
(Maurer  translates,  "narrow  mountain  passes")  well 
known  to  them,  to  escape  to  the  desert,  and  through  Edom 
to  Egypt;  but  the  Edomites  stood  ready  to  intercept  the 
fugitives,  and  either  kill  or  "  deliver  them  up"  to  the  foe. 
15.  For — resumptive  in  connection  with  v.  10,  wherein 
Edom  was  threatened  with  cutting  off  for  ever,  the  day  of 
the  Lord— the  day  in  which  He  will  manifest  Himself  as 
the  Righteous  Punisher  of  the  ungodly  peoples  (Joel  3. 14). 
The  "all"  shows  that  the  fulfilment  is  not  exhausted  in 
the  punishment  inflicted  on  the  surrounding  nations  by 
the  instrumentality  of  Nebuchadnezzar;  but,  as  in  JoeJ 
3.14,  and  Zechariah  12.3,  tliat  the  last  judgment  to  com»i 
on  the  nations  confederate  against  Jerusalem  is  referred  to. 
as  thou  host  done,  it  shall  be  done  unto  thee— the  right- 
eous principle  of  retribution  in  kind  (Leviticus  24.17; 
Matthew  7.2;  cf.  Judges  1.  6,  7  ;  8.19;  Esther  7. 10).  thy  re- 
ward—the  reward  of  thy  deed  (cf.  Isaiah  3. 9-11).  16.  ye  .  .  . 
upon  my  holy  mountain— a  periphrasis  for,  "  j'e  Jews" 
[MaurerJ,  whom  Obadiah  now  by  a  sudden  apostrophe 
addresses.  The  clause,  "  upon  my  holy  mountain,"  ex- 
presses the  reason  of  the  vengeance  to  be  taken  on  Judah's 
foes,  viz.,  that  Jerusalem  is  God's  holy  mountain,  the  seat 
of  His  temple,  and  Judah  His  covenant  people.  Jeremiah 
49. 12,  which  is  copied  from  Obadiah,  establishes  this  view 
(cf.  1  Peter  4. 17).  as  ye  have  drunk,  &c.— viz.,  tlie  cup  of 
wrath,  being  dispossessed  of  your  goods  and  places  as 
a  nation,  by  Edom  and  all  the  heathen;  so  shall  all  tlie 
heathen  (Edom  included)  drink  the  same  cup  (Psalm 
60.3;  Isaiah  51.17,22;  Jeremiah  13.12,13;  25.  1^3-3;5;  49. 
12;  51.7;  Lamentations  4.21,  22;  Nahum  3.11;  Ha- 
bakkuk  2.16).  continually  — whereas  Judah's  calam- 
ity shall  be  temporary  (v.  17).  The  foes  of  Judah  shall 
never  regain  their  former  position  {v.  18,  19).  swallo-»v 
downi — so  as  not  to  leave  anything  in  the  cup  of  calamity  ; 
not  merely  "drink"  (Psalm  75.8).  be  as  though  they 
had  not  been— not  a  trace  left  of  their  national  existence 
(Job  10.  19;  Psalm  37.36;  Ezekiel  26.21).  17.  upon  .  .  . 
Zion  .  .  .  deliverance — both  in  the  literal  sense  and  spir- 
itual sense  (Joel  2.  32;  Isaiah  46. 16;  59.  20;  Romans  11.  20). 
Maurer  as  Margin  explains  it,  "  there  shall  be  a  remnant 
that  shall  escape."  Cf.  Isaiah  37.32;  to  the  deliverance 
from  Sennacherib  there  described  Grotius  thinks  Ob.a- 
diah  here  refers.  "Jerusalem  shall  not  be  taken,  and 
many  of  the  neighbouring  peoples  also  shall  find  deliver- 
ance there."  Unlike  Judah's  heathen  foes  of  whom  no 
remnant  shall  escape  (v.  9,  16),  a  remnant  of  Jews  shall 
escape  when  the  rest  of  the  nation  has  perished,  and 
shall  regain  their  ancient  "possessions."  there  shall  be 
Iioliness-i. e.,  Zion  shall  be  sacrosanct  or  inviolable:  no 
more  violated  by  foreign  invaders  (Isaiah  42.  1 ;  Joel  3.  17). 
18.  fire— see  the  same  figure,  Numbers  21.  28;  Isaiah  5.  24; 
10.  17.  house  of  Jacob  .  .  .  Joseph— i.  e.,  the  two  king- 
doms, Judah  and  Ephraim  or  Israel,  [Jerome.]  The  two 
shall  form  one  kingdom,  their  former  feuds  being  laid 
aside  (Isaiah  11.  12.  13;  37.  22-28;  Jeremiah  3. 18;  Hosea  1. 
11).  The  Jews  returned  with  some  of  the  Israelites  from 
Babylon,  and,  under  John  Hyrcanus,  so  subdued  and,  com- 
pelling them  to  bo  circumcised,  incorporated  the  Idu- 
raeans  with  themselves  that  they  formed  part  of  the  na- 
tion. [JosEi»iiu.s,  13. 17,  and  1'2. 11.)  This  was  but  an  earnest 
of  the  future  union  of  Israel  and  Judah  in  the  possession 
of  the  enlarged  land  as  one  kingdom  (Ezekiel  37.  10,  &c,). 
stubble— (Malachi  4.  1.)  19.  they  of  the  south— tlie  Jews 
who  in  the  coming  time  are  to  occupy  the  south  of  Judea 
shall  possess.  In  addition  to  their  own  territory,  the  ad- 
joining mountainous  region  of  Edom.    they  of  tlie  plain— 

681 


Introduction. 


JONAH. 


Introduction. 


tlie  Jews  who  shall  occupy  the  low  country  along  the 
Mediterranean-,  south  and  south-west  of  Palestine,  shall 
possess,  in  addition  to  their  own  territory,  tlie  land  of"  tlie 
Pliilistines,"  whicli  runs  as  a  long  strip  between  the  hills 
and  the  sea.  and  tliey  sliall  possess  the  ileitis  of 
Eplii-aim— i.  e.,  the  rightful  owners  shall  be  restored,  the 
Ephraimites  to  the  fields  of  Ephraira.  Bciijaniiii  sliall 
possess  Gilead— i.  e.,  the  region  east  of  Jordan,  occupied 
formerly  by  Reuben,  Gad,  and  half  Manasseh.  Benja- 
min shall  possess  besides  its  own  territory  the  adjoining 
territory  eastward,  whilst  the  two  and  a  half  tribes  shall 
in  the  fedistribution  occupy  the  adjoining  territory  of 
Moab  and  Ammon.  30.  tUe  captivity  of  tUls  liost— t.  e., 
the  captives  of  this  multitude  of  Israelites,  shall  possess 
that  of  the  Camaanitcs— Maurer  translates,  "  the  captives 
.  .  ,  whom  the  Canaanites  (carried  away  captive  into  Phoe- 
nicia) even  unto  Zarephath,  &c.,  sliall  possess  the  south," 
viz.,  Iduniea  as  well  as  the  south  (v.  19).  Henderson, 
similarly,  "the  captives  that  are  among  the  Canaanites," 
&c.  But  tlie  corresponding  clauses  of  the  parallelism 
are  better  balanced  in  Enalish  Version,  "the  ten  tribes  of 
Israel  shall  possess  the  territory  of  the  Canaanites,"  viz.. 
Western  Palestine  and  Phoenicia  (Judges  3.  3).  "And  the 
captives  of  Jerusalem  (and  Judah)  shall  possess  the  south- 
ern cities,"  viz.,  Edom,  &e.  Each  has  the  region  respec- 
tively adjoining  assigned  to  it;  Israel  has  the  western 
Canaanite  region;  Judah,  the  southern,  even  iiuto  Za- 
rephath—near  Zidon  ;  called  Sarepta  in  Luke  4.  26.  The 
name  implies  it  was  a  place  for  smelting  metals.  From 
tins  quarter  came  the  "  woman  of  Canaan"  (Matthew  15. 
21,22).  Captives  of  the  Jews  had  been  carried  into  the 
coasts  of  Palestine  or  Canaan,  about  Tyre  and  Zidon  (Joel 
3.  3,  4 ;  Amos  1.  9).  The  Jews  when  restored  shall  possess 
the  territory  of  their  ancient  oppressors.  In  Sepharad — 
f.  e,,  the  Bosphorus.    [Jerome, /ro??i  his  Hebrew  instructor.'] 


Sephar,  according  to  others  (Genesis  10. 30).  Paheography 
confirms  Jerome.  In  the  cuneiform  inscription  contain- 
ing a  list  of  the  tribes  of  Persia  [Niebuhr,  Tab.  a.  1],  before 
Ionia  and  Greece,  and  after  Cappadocia  comes,  the  name 
CPallaD.  It  was  therefore  a  district  of  Western  Asia 
Minor,  about  Lydia,  and  near  the  Bosphorus.  It  is  made 
an  appellative  by  Maurer.  "The  Jerusalem  captives  o/ 
the  dispersion  "  (cf.  James  1. 1),  wherever  they  be  dispersed, 
shall  return  and  possess  the  southern  cities.  Sepliarad, 
though  literally  tiie  district  near  the  Bospliorus,  repre- 
sents the  Jews  far  and  wide  dispersion.  Jerome  says 
the  name  in  Assyrian  means  a  boundary,  i.  e.,  "tlie  Jews 
scattered  in  all  boundaries  and  regions."  31.  saviours — 
there  will  be  in  tlie  kingdom  yet  to  come  no  king,  but  a 
prince;  the  sabbatic  period  of  the  judges  will  return  (cf. 
the  plirase  so  frequent  in  Judges,  only  once  found 
in  the  times  of  the  kings,  2  Clironicles  14.  1,  "the 
land  had  rest"),  when  there  was  no  visible  king,  but  God 
reigned  in  the  theocracy.  Israelites,  not  strangers,  shall 
dispense  justice  to  a  God-fearing  people  (Isaiah  1.  20 ;  Eze- 
kiel  45).  The  judges  were  not  such  a  burden  to  the  peo- 
ple as  the  kings  proved  afterwards  (1  Samuel  8.  11-20).  In 
their  time  the  people  more  readily  repented  than  under 
the  kings  (cf.  2  Chronicles  15.  17).  [Rocs.]  Judges  were 
from  time  to  time  raised  up  as  saviours  or  deliverers  of  Is- 
rael from  the  enemy.  These,  and  the  similar  deliverers 
in  the  long  subsequent  age  of  Antiochus,  the  Maccabees, 
who  conquered  the  Idumcans  (as  here  foretold,  cf.  2  Macca- 
bees 10. 15, 23),  were  types  of  the  peaceful  period  yet  to  come 
to  Israel,  to  jndge  .  .  .  Esaxi— to  ptmish  (so  "judge,"  1  Sam- 
uel 3. 13)  .  .  .  Edom  (cf.  V.  1-9, 1.5-19).  Edom  is  tlie  type  of 
Israel's  and  God's  last  foes  (Isaiah  63.  1-4).  kingdom 
shall  he  the  Lord's— under  Messiah  (Daniel  2.  44;  7.  14, 
27  ;  Zechariah  14.  9;  Luke  1.  33;  Revelation  11. 15;  19.  6). 


JONAH. 

INTRODUCTION. 


Jonah  was  the  son  of  Amittai,  of  Gath-hepher  in  Zebulun  (called  Gittah-hepher  in  Joshua  19. 10-13),  so  that  he  be- 
longed to  the  kingdom  of  the  ten  tribes,  not  to  Judah.  His  date  is  to  be  gathered  from  2  Kings  14.2.5-27,  "He  (Jeroboam 
II.)  restored  the  coast  of  Israel  from  the  entering  of  Hamath  unto  the  sea  of  the  plain,  according  to  the  word  of  the  Lord 
God  of  Israel,  which  He  spake  by  the  hand  of  His  servant  Jonah,  the  son  of  Amittai,  the  prophet,  which  was  of  Gath- 
hepher.  For  the  Lord  saw  the  afQiction  of  Israel,  that  it  was  very  bitter :  for  there  was  not  any  shut  up,  nor  any  left, 
nor  any  helper  for  Israel.  And  the  Lord  said  not  that  He  would  blot  out  the  name  of  Israel  from  under  heaven :  but 
he  saved  them  by  the  hand  of  Jeroboam  the  son  of  Joash."  Now  as  this  prophecy  of  Jonah  was  given  at  a  time  when 
Israel  was  at  the  lowest  point  of  depression,  when  "there  was  not  any  shut  up  or  left,"  i.  e.,  confined  or  left  at  large, 
none  to  act  as  a  helper  for  Israel,  it  cannot  have  been  given  in  Jeroboam's  reign,  which  was  marked  by  prosperity, 
for  in  it  Syria  was  worsted  in  fulfilment  of  the  prophecy,  and  Israel  raised  to  its  former  greatness.  It  must  have  been, 
therefore,  in  the  early  part  of  the  reign  of  Joash,  Jeroboam's  father,  who  had  found  Israel  in  subjection  to  Syria,  but 
had  raised  it  by  victories  which  were  followed  up  so  successfully  by  Jeroboam.  Thus  Jonah  was  the  earliest  of  the 
prophets,  and  close  upon  Elisha,  who  died  in  Joash's  reign,  having  just  before  his  death  given  a  token  prophetical 
of  the  thrice  defeat  of  Syria  (2  Kings  13. 14-21).  Hosea  and  Amos  prophesied  also  in  the  reign  of  Jeroboam  II.,  but 
towards  the  closing  part  of  his  forty-one  years'  reign.  The  transactions  in  the  book  of  Jonah  probably  occurred  in  the 
latter  part  of  his  life ;  if  so,  the  book  is  not  much  older  than  part  of  the  writings  of  Hosea  and  Amos.  The  use  of  the 
third  person  is  no  argument  against  Jonah  himself  being  the  writer :  for  the  sacred  writers  in  mentioning  themselves 
do  so  in  the  third  person  (cf.  John  19.  26).  Nor  is  the  use  of  the  past  tense  (ch.  3.  3,  "Now  Nineveh  ivas  an  exceeding 
great  city  ")  a  proof  that  Nineveh's  greatness  was  past  when  the  book  of  Jonah  was  being  written  ;  it  is  simply  used 
to  carry  on  the  negative  uniformly,—"  the  word  of  the  Lord  came  to  Jonah— so  Jonah  arose— now  Nineveh  was,'"  &c. 
The  mention  of  its  greatness  proves  rather  that  the  book  was  written  at  an  early  date,  be/ore  the  Israelites  had  that 
intimate  knowledge  of  it  which  they  must  have  had  soon  afterwards  through  frequent  Assyrian  inroads. 

As  early  as  Julian  and  Porphyry,  Pagans  ridiculed  the  credulity  of  Christians  in  believing  the  deliverance  of  Jonah 
by  a  fish.  Some  infidels  have  derived  it  from  the  heathen  fable  of  the  deliverance  of  Andromeda  from  a  sea  monster 
by  Perseus  (Apoli.od.  2.  4,  3);  or  from  that  of  Arion  the  musician  thrown  into  the  sea  by  sailors,  and  carried  safe  to 
shore  on  a  dolphin  (Herodotus,  1.  24);  or  from  that  of  Hercules,  who  sprang  into  the  jaws  of  a  sea  monster,  and  was 
three  days  in  its  belly,  when  he  undertook  to  save  Hesione  (Diodortjs  Sicultjs,  4.  42;  Iliad,  20. 145;  21.  442).  Probably 
the  heathen  fables  are,  vice  versa,  corruptions  of  the  sacred  narrative,  if  there  be  any  connection.  Jerome  states  that 
near  Joppa  lay  rocks,  pointed  out  as  those  to  which  Andromeda  was  bound  when  exposed  to  the  sea  monster.  This 
fable  implies  the  likelihood  of  the  story  of  Jonah  having  passed  through  the  Phoenicians  in  a  corrupted  form  to 
Greece.  That  the  account  of  Jonah  is  history,  and  not  parable,  as  rationalists  represent,  appears  from  our  Lord'g 
682 


Jonah's  Commii:.tn  to  the  City  of  Nineveh, 


JOj^AH   I.        Fliyhl,  Funitihnent,  and  Preservation  by  3IiracU, 


reference  to  it,  in  wliieh  tlie  personal  existence,  miraculous  fate,  and  prophetical  office  of  Jonah  are  explicitly  asserted : 
"  No  sign  sliall  be  given  but  tlie  sign  oi  the  prophet  Jonas :  for,  as  Jonas  was  three  days  and  three  niglits  in  the  whale's 
belly,  so  shall  tlie  Son  of  man  be  three  days  and  three  nights  in  the  heart  of  the  earth."  The  Lord  recognizes  his  being 
in  the  belly  of  the  fish  as  a  "sign,"  i.  e.,  a  real  miracle,  typical  of  a  similar  event  in  His  own  history;  and  assumes  the 
execution  of  tlie  prophet's  commission  to  Nineveh,  "The  men  of  Nineveh  .  .  .  repented  at  the  preaching  of  Jonas; 
and,  behold,  a  greater  than  Jonas  is  here"  (Matthew  12.  39-41). 

It  seemed  strange  to  Kimchi,  a  Jew  himself,  that  the  book  of  Jonah  is  among  the  Scriptures,  as  the  only  prophecy 
In  it  concerns  Nineveh,  a  heathen  city,  and  makes  no  mention  of  Israel,  whicli  is  referred  to  by  every  other  prophet. 
The  reason  seems  to  be,  a  tacit  reproof  of  Israel  is  intended:  a  heathen  people  were  ready  to  repent  at  the  first 
preaching  of  the  prophet,  a  stranger  to  them,  but  Israel,  who  boasted  of  being  God's  elect,  repented  not,  though 
warned  by  their  own  prophets  at  all  seasons.  This  was  an  anticipatory  streak  of  light  ere  the  dawn  of  the  full  "  light 
to  lighten  the  Gentiles."  Jonah  is  a  strange  paradox  himself:  a  prophet  of  God,  and  yet  a  runaway  from  God :  a  man 
drowned,  and  yet  alive:  a  preacher  of  repentance,  yet  one  that  repines  at  repentance.  Yet  Jonah,  saved  from  the 
jaws  of  death  himself  on  repentance,  was  the  fittest  to  give  a  hope  to  Nineveh,  doomed  though  it  was,  of  a  merciful 
respite  on  its  repentance.  Tlie  patience  and  pity  of  God  stand  in  striking  contra.st  with  the  selfishness  and  hard- 
heartedness  of  man. 

Nineveh  in  particular  was  chosen  to  teach  Israel  these  lessons,  on  account  of  its  being  capital  of  the  then  world- 
kingdom,  and  because  it  was  now  beginning  to  make  its  power  felt  by  Israel.  Our  Lord  (Matthew  12.  41)  makes  Nine- 
veh's repentance  a  reproof  of  the  Jews'  impenitence  in  His  day,  just  as  Jonah  provoked  Israel  to  jealousy  (Deuteronomy 
32.  21)  by  the  same  example.  Jonah's  mission  to  Nineveh  implied  that  a  heathen  city  afforded  as  legitimate  a  field 
for  the  prophet's  labours  as  Israel,  and  with  a  more  successful  result  (cf.  Amos  9.  7). 

The  book  is  prose  narrative  throughout,  except  the  prayer  of  thanksgiving  in  ch.  2.  The  Chaldseisms  in  the  original 
do  not  prove  spuriousness,  or  a  later  age,  but  were  natural  in  the  language  of  one  living  in  Zebulun  on  the  borders  of 
the  north,  whence  Aramaic  peculiarities  would  readily  arise;  moreover,  his  message  to  Nineveh  Implies  acquaint- 
ance with  Assyrian.  Living  as  Jonah  did  in  a  part  of  Israel  exposed  to  Assyrian  invasions,  he  probably  stood  in  the 
same  relation  to  Assyria  as  Elijah  and  Elislia  had  stood  to  Syria.  The  purity  of  the  language  implies  the  antiquity 
of  the  book,  and  the  likelihood  of  its  being  Jonah's  own  writing.  Indeed,  none  but  Jonah  could  have  written  or 
dictated  so  peculiar  details,  known  only  to  himself. 

The  trad^ion  that  places  the  tomb  of  Jonah  opposite  to  Mosul,  and  names  it  "Nebbi  Junus"  (i.e.,proi)het  Jonah), 
originated  probably  in  the  spot  having  been  occupied  hy  a  Christian  church  or  convent  dedicated  to  him.  [Layard.] 
A  more  ancient  tradition  of  Jerojie's  time  placed  the  tomb  in  Jonah's  native  village  of  Gath-hepher. 


CHAPTER  I. 

"Ver.  1-17.  Jonah's  Commission  to  Nineveh,  Flight, 
Punishment,  and  Preservation  by  Miracle.  1.  Jonali 
— nieaning  in  Hebrew,  dove.  Cf.  Genesis  S.  8,  9,  where  the 
dove  in  vain  seeks  rest  after  flying  from  Noah  and  the 
ark:  so  Jonah.  Grotius  not  so  well  explains  it,  "one 
sprung  from  Greece"  or  Ionia,  wliere  there  were  prophets 
called  Amythaonidfe.  Amittai  —  Hebrew  for  "  truth," 
"  truth-telling  :"  appropriate  to  a  propliet.  3.  to  Wineveli 
—east  of  the  Tigris,  opposite  the  modern  Mosul.  The  only 
case  of  a  propliet  being  sent  to  the  heathen.  Jonah,  how- 
ever, is  sent  to  Nineveh,  not  solely  for  Nineveli's  good, 
but  alfjo  to  shame  Israel,  by  the  fact  of  a  heathen  city  re- 
penting at  tlie  first  preaching  of  a  single  stranger,  Jonah, 
whereas  God's  people  will  not  repent,  though  preached  to 
by  their  many  national  prophets,  late  and  early.  Nine- 
veli  means  the  residence  of  Nlnu^,  i.e.,  Nimrod.  Genesis 
10.  11,  where  the  translation  ought  to  be,  '■'He  (Nimrod) 
went  forth  into  Assyria  and  builded  Nineveh."  Modern 
research  into  the  cuneiform  inscriptions  confirms  the 
Scripture  account,  that  Babylon  was  founded  earlier  than 
Nineveh,  and  that  both  cities  were  built  by  descendants 
of  Hum,  cncroacliing  on  the  territory  assigned  to  Sheia 
(Genesis  10.  5,  C,  8, 10,  25).  great  cUy— 180  stadia  in  circuit, 
150  in  lengtli,  and  90  in  breadtli  (Diodorus  Siculus,  2.  3). 
Taken  by  Arlxiees  the  Mede,  in  the  reign  of  Sardanapalus, 
about  tlie  seventh  year  of  Uzziah  ;  and  a  second  time  by 
Nabopoiassar  of  Baliy  Ion  and  Cyaxares  the  Mede  in  025  B.  c. 
See  luy  note,  ch.  3.  3.  cry— (Isaiah  40.  C;  5S.  1.)  come  up 
before  nic  — (Genesis  4.  10;  (J.  13;  18.  21;  Ezra  9.  6;  Reve- 
lation IS.  :,),  i.e.,  their  wickedness  is  so  great  as  to  re- 
(luire  my  open  Interposition  for  punishment.  3.  flee— 
Jonali's  motive  for  flight  is  hinted  at  in  ch.  4.  2,  fear 
that  after  venturing  on  sucli  a  dangerous  commission 
to  so  powerful  a  lioatlien  city.  Ills  prophetical  threats 
sliould  be  set  aside  l)y  God's  "repenting  of  tlie  evil," 
just  as  God  had  so  long  spared  Israel  nutwiilislandin'g 
BO  many  provocations,  and  so  he  should  seem  a  false 
prophet.  Besides,  he  may  have  felt  it  beneatli  him  to 
discharge  a  conimLssion  to  a  foreign  idolatrous  nation, 
■whose  destruction  he  desired  rather  than  their  repent- 
ance.   This  is  the  only  cose  of  a  prophet,  charged  with  a 


prophetical  message,  concealing  it.    from  tlic  presence 

of  tUe  Lord— (Cf.  Genesis  4. 16.)  Jonah  thought  in  fleeing 
from  the  land  of  Israel,  where  Jehovah  was  peculiarly 
present,  that  he  should  escape  from  Jehovah's  prophecy- 
inspiring  influence.  He  probably  knewthe  truth  stated 
in  Psalm  139.  7-10,  but  virtually  ignored  it  (cf.  Genesis  3. 
8-10;  Jeremiah  23.21).  tvciit  clown— appropriate  in  going 
from  land  to  the  sea  (Psalm  107.  23).  Joppa— now  Jafla, 
in  the  region  of  Dan;  a  harbour  as  early  as  Solomon's 
time  (2  Chronicles  2.16).  Tarsliislv— Tartessus  in  Spain; 
in  tlie  farthest  west  at  the  greatest  distance  from  Niue- 
vah  in  the  east.  4:.  sent  out— H^.,  caused  a  wind  to  burst 
forth,  Coverdale  translates,  "hurled  a  greate  wynde 
into  tlie  see."  5.  mariners  -tvere  afraid— tliough  used 
to  storms ;  the  danger  therefore  must  have  been  extreme. 
cried  every  man  unto  liis  god— the  idols  proved  unable 
to  save  them,  though  each,  according  to  Phoenician  cus- 
tom, called  on  his  tutelary  god.  But  Jehovah  proved 
able :  and  the  heathen  sailors  owned  it  in  the  end  by  sac- 
rificing to  Him  (V.  16).  into  tlie  sides— t.  e.,  the  interior  re- 
cesses (cf.  1  Samuel  24.3;  Isaiah  14. 13, 15).  Tliose  conscious 
of  guilt  shrink  from  the  presence  of  tlieir  fellow-man  into 
concealment,  fast  asleep— sleep  is  no  necessary  proof 
of  innocence;  it  may  be  the  fruit  of  carnal  security  and  a 
seared  conscience.  HowdiSerent  was  Jesus'  sleep  on  the 
Sea  of  Galilee !  (Mark  4.37-39).  Guilty  Jonah's  indifl'erence 
to  fear  contrasts  with  the  unoffending  mariners'  alarm. 
The  original  therefore  is  in  the  nominative  absolute: 
"But  as  for  Jonah,  he,"  Ac.  Cf.  spiritually,  Ephesians  5. 
14.  G.  call  upon  tliy  God— the  ancient  heatlien  in  dan- 
gers called  on  foreign  gods,  besides  their  national  ones  (cf. 
Psaim  107.  2.8).  MAUiiER  translates  the  preceding  clause, 
"What  is  the  reason  that  thou  sleepest?"  tliink  upon 
us— for  good  (cf.  Genesis  8. 1;  Exodus  2.  25;  3.7,9;  Psalm 
40.  17).  7.  cist  lots— God  sometimes  sanctioned  this  mode 
of  deciding  in  dillicult  cases.  Cf.  the  similar  instance  of 
Achan,  whoso  guilt  involved  Israel  in  suflering,  until 
God  revealed  the  offender,  probably  by  the  casting  of  lots 
(Proverlis  16.  3;i;  Acts  1. 26).  Primitive  tradition  and  natu- 
ral conscience  led  even  the  heathen  to  believe  that  one 
guilty  man  involves  all  his  associates,  though  innocent, 
in  punishment.  So  Ciceko  (Nat.  Deorum,  3.  37)  mentions 
that  the  mariners  sailing  with  Diagoras,  an  atheist,  at- 

683 


Janak  Swallowed  by  a  Fish. 


JONAH  11. 


JJw  Prayer  of  Faith  to  God, 


tributed  a  storm  that  overtook  them  to  his  presence  In 
the  ship  (cf.  Hor.  Od.  3.  2.  26).  8.  The  guilty  individual 
being  discovered  is  interrogated  so  as  to  make  full  con- 
fessicn  with  his  own  mouth.  So  in  Achan's  case  (Joshua 
7. 19).  9.  I  a>»  an  Hebre-w — he  does  not  say  "  an  Israel- 
ite." For  this  was  the  name  used  among  themselves; 
"  Hebrew,"  among  foreigners  (Genesis  40. 15;  Exodus  3. 18). 
I  feai-  the  Iiord— in  profession:  his  practice  belied  his 
profession :  his  profession  aggravated  his  guilt.  God  .  .  , 
-wrliicli  .  .  .  made  tUe  sea— appropriately  expressed,  as 
accounting  for  the  tempest  sent  on  the  sea.  The  heathen 
had  distinct  gods  for  the  "  heaven,"  the  "  sea,"  and  the 
"land."  Jehovah  is  the  one  and  only  true  God  of  all 
alike.  Jonah  at  last  Is  awakened  by  the  violent  remedy 
from  his  lethargy.  Jonah  was  but  the  reflection  of  Is- 
rael's backsliding  from  God,  and  so  must  bear  the  right- 
eous punishment.  The  guilt  of  tlie  minister  is  the  result 
of  that  of  the  people,  as  in  Moses'  case  (Deuteronoms'-  4. 
21).  This  is  what  makes  Jonah  a  suitable  type  of  Messiah, 
who  bore  the  impvied  sin  of  the  people.  10.  "The  men 
were  exceedingly  afraid,"  when  made  aware  of  the  wrath 
of  so  powerful  a  God  at  the  flight  of  Jonah.  Wliy  hast 
thou  doue  this  J— If  professors  of  religion  do  wrong,  they 
will  hear  of  it  from  tliose  who  make  no  sucli  profession. 
11.  What  shall  ^ve  do  unto  thee?— They  ask  this,  as 
Jonah  himself  must  best  know  how  his  God  is  to  be  ap- 
peased. "  We  would  gladly  save  thee,  if  we  can  do  so,  and 
yet  be  saved  ourselves"  (v.  13,  14).  13.  cast  lae  .  .  .  into 
the  sea— Herein  Jonali  is  a  type  of  Messiah,  the  one  man 
who  oflered  Himself  to  die,  in  order  to  allay  the  stormy 
flood  of  God's  wrath  (cf.  Psalm  69. 1.  2,  as  to  Messiah), 
wliich  otherwise  must  have  engulfed  all  other  men.  So 
Caiaphas  by  tlie  Spirit  declared  it  expedient  that  one  man 
should  die,  and  tliat  tlie  whole  nation  should  not  perish 
(John  11.  50).  Jonah  also  herein  is  a  specimen  of  true  re- 
pentance, whicli  leads  the  penitent  to  "accept  the  pun- 
ishment of  his  iniquity"  (Leviticus  26.  41,  43),  and  to  be 
more  indignant  at  his  sin  than  at  his  suffering.  13.  they 
could  not— (Proverbs  21.  30.)  Wind  and  tide— God's  dis- 
pleasure and  God's  counsel— were  against  tliem.  14.  for 
this  man's  life — i.  e.,  for  taking  this  man's  life,  inno- 
cent blood — do  not  punish  us  as  thou  wouldst  punish  the 
sliedders  of  innocent  blood  (cf.  Deuteronomy  21.  8).  In  the 
case  of  the  Anti  type,  Pontius  Pilate  washed  his  hands  and 
confessed  Christ's  innocence,  "  I  am  innocent  of  tire  blood 
of  this  just  person."  But  whereas  Jonah  tlie  victim  was 
guilty  and  the  sailors  innocent,  Christ  our  sacrificial  vic- 
tim was  innocent  and  Pontius  Pilate  and  all  of  us  men 
were  guilty.  But  by  imputation  of  our  guilt  to  Him  and 
His  righteousness  to  us,  the  spotless  Antitype  exactly 
corresponds  to  the  guilty  type,  thou  .  .  .  Lord,  hast 
done  as  it  pleased  tliee— that  Jonah  has  embarked  in 
this  ship,  tliat  a  tempest  has  arisen,  that  he  has  been  de- 
tected by  casting  of  lots,  tliat  he  has  passed  sentence  on 
himself,  is  all  thy  doing.  We  reluctantly  put  him  to 
death,  but  it  is  thy  pleasure  it  should  be  so.  15.  sea 
ceased  .  .  .  raging— so  at  Jesus'  word  (Luke  8.  24).  God 
spares  the  prayerful  penitent,  a  truth  illustrated  now  in 
the  case  of  the  sailors,  presently  in  that  of  Jonah,  and 
thirdly,  in  that  of  Nineveh.  16.  offered  a  saci-ifice — they 
oflered  some  sacrifice  of  tlianksgivings  at  once,  and 
vowed  more  when  they  should  land.  Glassius  thinks  it 
meo.rjs  only,  "They  promised  to  ofler  a  sacrifice."  17. 
prepared  a  great  fisli — not  created  specially  for  this  pur- 
P'jse,  but  appointed  in  His  providence,  to  which  all  crea- 
tures are  subservient.  The  fish,  through  a  mistranslation 
of  Matthew  12.  40,  was  formerly  supposed  to  be  a  whale; 
there,  as  here,  the  original  means  "a  great  fish."  The 
wliale's  neck  is  too  narrow  to  receive  a  man.  BocH- 
ART  thinks,  tlie  dogfish,  the  stomach  of  which  is  so  large 
that  the  body  of  a  man  in  armour  was  once  found  in  it 
(HiEKOZO.  2.  5.  12).  Others,  the  shark.  [Jebb.]  The  cavity 
in  the  whale's  throat,  large  enough,  according  to  Captain 
8COKESBY,  to  hold  a  ship's  jolly-boat  full  of  men.  Amira- 
cle  in  any  view  is  needed,  and  we  have  no  data  to  specu- 
late further.  A  "sign"  or  miracle  it  is  expressly  called 
by  our  Lord  in  Matthew  12.  Respiration  in  such  a  posi- 
tion could  only  be  by  miracle.  The  miraculous  interpo- 
684 


sition  was  not  without  a  sufficient  reason;  it  was  calcu- 
lated to  aflect  not  only  Jonah,  but  also  Nineveh  and 
Israel.  The  life  of  a  prophet  was  often  marked  by  expe- 
riences which  made  him,  through  sympathy,  best  suited 
for  discharging  the  prophetical  function  to  his  hearers 
and  his  people.  The  infinite  resources  of  God  in  mercy 
as  well  as  judgment  are  prefigured  in  the  devourer  being 
transformed  into  Jonah's  preserver.  Jonah's  condition 
under  punishment,  shut  out  from  the  outer  world,  was 
rendered  as  much  as  possible  the  emblem  of  death,  a 
present  tj'pe  to  Nineveh  and  Israel,  of  the  death  in  sin, 
as  l^is  deliverance  was  of  the  spiritual  resurrection  on  re- 
pentance; as  also,  a  future  type  of  Jesus'  literal  death  for 
sin,  and  resurrection  by  the  Spirit  of  God.  three  days 
and  three  nights— probably,  like  the  Antitype,  Christ, 
Jonah  was  cast  forth  on  the  land  on  the  third  day  (Matthew 
12.  40) ;  the  Hebrew  counting  the  first  and  third  parts  of 
days  as  whole  twenty-four  hour  days. 

CHAPTER    II. 

Ver.  1-10.  Jonah's  Prayer  of  Faith  anu  Deliver- 
ance. 1.  his  God— /lis  still,  though  Jonah  had  fled  from 
Him,  Faith  enables  Jonah  now  to  feel  this;  just  as  the 
returning  prodigal  says  of  the  Father,  from  whom  he  had 
wandered,  "  I  will  arise  and  go  to  my  Father  "  (Luke  15. 
18).  out  of  the  fish's  belly— every  place  may  serve  as  an 
oratory.  No  place  is  amiss  for  prayer.  Others  translate, 
"  when  (delivered)  out  of  the  fish's  belly."  English  Version 
is  better.  3.  His  prayer  is  partly  descriptive  and  preca- 
tory, partly  eucharislical.  Jonah  incorporates  with  his 
own  language  inspired  utterances  familiar  to  the  Church 
long  before  in  v.  2,  Psalm  120. 1 ;  in  v.  8,  Psalm  42. 7 ;  in  v.  4, 
Psalm  31.  22 ;  in  v.  5,  Psalm  69. 1 ;  in  v.  7,  Psalm  142.  3,  and 
18.  6 ;  in  v.  8,  Psalm  31,  6 ;  in  i?.  9,  Psalm  116. 17, 18,  and  3.  8. 
Jonah  an  inspired  man  thus  attests  both  the  antiquity 
and  inspiration  of  the  Psalms.  It  marks  the  spirit  of 
faith,  that  Jonah  identifies  himself  with  the  saints  of  old, 
appropriating  their  experiences  as  recorded  in  the  word 
of  God  (Psalm  119,50).  Affliction  opens  up  the  mine  of 
Scripture,  before  seen  only  on  the  surface,  out  of  the 
belly  of  \\K\\—Sheol,  the  unseen  world,  which  the  belly 
of  the  fish  resembled.  3.  thou  hadst  cast  .  .  .  thy  bil- 
lows .  .  .  THY  -^vaves — Jonah  recognizes  the  source 
whence  his  sulTerings  came.  It  was  no  mere  cliance,  but 
the  hand  of  God  which  sent  them.  Cf.  Job's  similar  recog- 
nition of  God's  liand  in  calamities.  Job  1.21;  2.  10;  and 
David's,  2  Samuel  16.  5-11.  4.  cast  out  from  thy  sight — 
i.  e.,  from  thy  favourable  regard.  A  just  retribution  on 
one  who  had  fled  ^'■from,  thepj-esence  of  the  Lord  "  (ch.  1.  3). 
God's  presence,  which  once  he  regarded  as  a  burden, 
and  from  which  he  desired  to  escape,  now  that  he  has  got 
his  desire,  he  feels  it  to  be  his  bitterest  sorrow  to  be  de- 
prived of.  He  had  turned  his  back  on  God,  so  God  turned 
His  back  on  him,  making  liis  sin  his  punishment,  toward 
thy  holy  temple— in  the  confldence  of  faith  he  anticipates 
yet  to  see  the  temple  at  Jerusalem,  the  appointed  place  of 
worship  (1  Kings  8.  38),  and  there  to  render  thanksgiving. 
[Henderson.]  Rather,  I  think,  "  Though  cast  out  of  thy 
sight,  I  will  still  with  the  eye  of  faith  once  more  look  in 
prayer  towards  thy  temple  at  Jerusalem,  whither,  as  thy 
earthly  throne,  thou  hast  desired  thy  worshippers  to 
direct  their  prayers."  5.  even  to  the  soul — i.  e.,  threat- 
ening to  extinguish  the  animal  life,  -tveeds— he  felt  as  if 
the  sea-weeds  through  which  he  was  dragged  were  wrap- 
ped about  his  head.  6.  bottoms  of .  .  .  mountains — 
their  extremities  where  they  terminate  in  the  hidden  depths 
of  the  sea.  Cf.  Psalm  18.  7,  "  the  foundations  of  the  hills  " 
(Psalm  18. 15).  earth  -with  her  bars  -tvas  about  me — earth, 
the  land  of  the  living,  is  (not  "  was  ")  shut  against  me. 
for  ever— so  far  as  any  effort  of  mine  can  deliver  me.  yet 
hast  thou  brought  up  my  life  from  corruption — rather, 
"thou  bringest  .  ,  .  from  the  pit."  [Matjrer.]  As  in  the 
previous  clauses  he  expresses  the  hoj)elessness  of  his  state, 
so  in  this,  his  sure  hope  of  deliverance  through  Jehovah's 
inflnite  resources.  "  Against  hope  he  believes  in  hope," 
and  speaks  as  if  the  deliverance  were  actually  being  ac- 
complished,     Hezekiah    seems    to    have    incorporated 


The  Repentance  of  the  Ninevites. 


JO^'A^  III. 


God  Repents  of  the  Evil  Threatened, 


Jonah's  very  words  in  his  prayer  (Isaiah  33.  17),  just  as 
Jonali  appropriated  the  language  of  the  Psalms.  7.  soul 
fainted  ...  I  remembered  tUe  Liord — beautifully  exem- 
plifying the  triumph  of  spirit  over  flesh,  of  faith  over 
sense  (Psalm  73.  26 ;  42.  6).  For  a  time  troubles  shut  out 
hope;  but  faith  revived  when  Jonah  "remembered  the 
Lord,"  wliat  a  gracious  God  lie  is,  and  how  now  He  still 
preserves  his  life  and  consciousness  in  his  dark  prison- 
house,  into  thine  lioly  temple — the  temple  at  Jerusa- 
lem (v.  4).  As  there  he  looks  in  believing  prayer  towards 
it,  so  here  he  regards  his  prayer  as  already  heard.  8.  ob- 
serve lying  vanities— regard  or  reverence  idols,  power- 
less to  save  (Psalm  31.  6).  mercy— Jehovah,  the  very  idea 
of  wliom  is  identified  now  in  Jonah's  mind  with  mercy 
and  loving-kindness.  As  tlie  Psalmist  (Psalm  144.  2)  styles 
Him,  "my  goodness;"  God  who  is  to  me  all  beneficence. 
Cf.  Psalm  59.  17,  "the  God  of  my  mercy,"  lit.,  "my  kind- 
ness-Qod."  Jonah  had  "forsaken  His  own  mercy,"  God, 
to  flee  to  lieatiien  lands  where  "lying  vanities"  (idols) 
were  worshipped.  But  now,  taught  by  his  own  preserva- 
tion in  conscious  life  in  the  fish's  belly,  and  by  the  in- 
ability of  the  mariners'  idols  to  lull  the  storm  (ch.  1.  5), 
estrangement  from  God  seems  estrangement  from  his  own 
happiness  (Jeremiah  2.13;  17.  13).  Prayer  has  been  re- 
strained in  Jonali's  case,  so  that  he  was  "  fast  asleep  "  in 
the  midst  of  danger,  heretofore;  but  now  prayer  is  the 
sure  sign  of  his  return  to  God.  9.  I  -will  sacrifice  .  .  . 
tUanksgivlng— In  the  believing  anticipation  of  sure  de- 
liverance he  offers  thanksgivings  already.  So  Jehosha- 
phat  (2  Clironicles  20.  21)  appointed  singers  to  praise  tlie 
Lord  in  front  of  the  army  before  the  battle  with  Moab  and 
Amraon,  as  if  the  victory  was  already  gained.  God  hon- 
ours such  confidence  in  Him.  There  is  also  herein  a  mark 
of  sanctified  affliction,  tiiat  he  vows  amendment  ond 
thanlcful  obedience  (Psalm  119.  67).  10.  upon  tlie  dry 
land— probably  on  the  coast  of  Palestine. 

CHAPTER    III. 

Ver.  1-10.    Jonah's  Second  Commission  to  Nineveh: 

THE  XiNEVITES    REPENT  OF  THEIR    EVIL  WAY:    SO    GOD 

Repents  of  the  Evil  threatened.  3.  preacb  .  .  . 
tlie  preaching — lit.,  proclaim  the  proclamation.  On  the 
former  occasion  the  specific  object  of  his  commission  to 
Nineveh  was  declared;  here  it  is  indeterminate.  This  is 
to  show  how  freely  he  yields  himself,  in  the  spirit  of  un- 
conditional obedience,  to  speak  whatever  God  may  please. 
3.  arose  and  went— like  the  son  who  was  at  first  dis- 
obedient to  the  father's  command,  "  Go  work  in  my  vine- 
yard,'* but  who  afterwards  "repented  and  went" 
(Matthew  21.  28,  29).  Jonah  was  thus  the  fittest  instrument 
for  proclaiming  judgment,  and  yet  hope  of  mercy  on  re- 
pentance to  Nineveh,  being  himself  a  living  exemplifi- 
cation of  both— judgment  in  his  entombment  In  the  fish, 
mercy  on  repentance  in  his  deliverance.  Israel  professing 
to  obey,  but  not  obeying,  and  so  doomed  to  exile  in  the 
same  Nineveh,  answers  to  the  son  who  said  "I  go,  sir,  and 
went  not."  In  Luke  11.  30  it  is  said  that  Jonas  was  not 
only  a  sign  to  the  men  in  Christ's  time,  but  also  "  unto 
the  Ninevites."  On  the  latter  occasion  (Matthew  16. 1^) 
when  the  Pharisees  and  Sadducees  tempted  Him,  asking 
a  sign/rom  heaven.  He  answered,  "No  sign  shall  be  given, 
but  the  sign  of  the  prophet  Jonas."  Thus  the  sign  had  a 
two/old  aspect,  a  direct  bearing  on  the  Ninevites,  an 
indirect  bearing  on  the  Jews  in  Christ's  time.  To  the 
Ninevites  he  was  not  merely  a  prophet,  but  himself  a 
wonder  In  the  earth,  as  one  who  had  tasted  of  death,  and 
yet  had  not  seen  corruption,  but  had  now  returned  to  wit- 
ness among  them  for  God.  If  the  Ninevites  liad  Indulged 
in  a  captious  spirit,  they  never  would  have  inquired  and 
so  known  Jonah's  wonderful  history ;  but  being  humbled 
by  God's  awful  message,  they  learnt  from  Jonah  him- 
self, that  it  was  the  previous  concealing  in  his  bosom 
of  the  same  message  of  their  own  doom  that  caused 
him  to  be  entombed  aa  an  outcast  from  the  living. 
Thus  he  was  a  "  sign  "  to  them  of  wrath  on  the  one  hand, 
and,  on  the  other,  of  mercy.  Guilty  Jonah  saved  from 
the  Jaws  of  death  gives  a  ray  of  hope  to  guilty  Nineveh. 


Thus  God,  who  brings  good  from  evil,  made  Jonah  In 
his  fall,  punishment,  and  restoration,  a  sign  (an  em- 
bodied  lesson  or  living  symbol)  through  which  the  Nin- 
evites were  roused  to  hear  and  repent,  as  they  would 
not  have  been  likely  to  do,  had  he  gone  on  the  first 
commission  before  his  living  entombment  and  resur- 
rection. To  do  evil  that  good  may  come,  is  a  policy 
which  can  only  come  from  Satan;  but  from  evil  already 
done  to  extract  an  instrument  against  ttie  kingdom  of 
darkness,  is  a  triumphant  display  of  tlie  grace  and  wis- 
dom of  God.  To  the  Pharisees  in  Christ's  time,  who,  not 
content  with  the  many  signs  exhibited  by  Him,  still  de- 
manded a  sign /row  heaven,  He  gave  a  sign  in  the  opposite 
quarter,  viz.,  Jonah,  who  came  "  out  of  the  belly  of  helV 
(the  unseen  region).  They  looked  for  a  Messiah  gloriously 
coming  in  the  clouds  of  heaven;  the  Messiah,  on  the  con- 
trary, is  to  pass  through  a  like  though  a  deeper  humilia- 
tion than  Jonah;  He  is  to  lie  "in  the  heart  of  the  earth." 
Jonah  and  his  Antitype  alike  appeared  lowand  friendless 
among  their  hearers;  both  victims  to  death  for  God's 
wrath  against  sin,  both  preaching  repentance.  Repent- 
ance derives  all  its  efficacy  from  the  death  of  Christ,  just 
as  Jonah's  message  derived  its  weight  with  the  Ninevites 
from  his  entombment.  The  Jews  stumbled  at  Christ's 
death,  the  very  fact  which  ought  to  have  led  them  to 
Hlni,  as  Jonah's  entombment  attracted  the  Ninevites  to 
his  message.  As  Jonah's  restoration  gave  hope  of  God's 
placability  to  Nineveh,  so  Christ's  resurrection  assures  us 
God  is  fully  reconciled  to  man  by  Christ's  death.  But 
Jonah's  entombment  only  had  the  efTect  of  a  moral  suasive, 
Christ's  death  is  an  efficacious  instr-ument  of  reconciliation 
between  God  and  man.  [Faibbairn.]  Nineveli  -was  an 
exceeding  great  city— lit.,  great  to  God,  i.  e.,  before  God. 
All  greatness  was  in  the  Hebrew  mind  associated  with 
God;  hence  arose  the  idiom  (cf.  Psalm  36.  6;  80. 10),  "great 
mountains,"  Margin,  "mountains  of  God;"  "goodly 
cedars,"  Margin,  "cedars  of  God."  Genesis  10.  9,  "a 
mighty  hunter  before  the  Lord."  tUrce  days'  Journey — 
i.  e.,  about  sixty  miles  round,  allowing  about  twenty 
miles  for  a  day's  journey.  Jonah's  statement  is  con- 
firmed by  heathen  writers,  who  describe  Nineveh  as  480 
stadia  in  circuit  [Diodorus  Sicultts,  2.  3].  Herodotus 
defines  a  day's  journey  to  t>e  150  stadia;  so  three  days' 
journey  will  not  be  much  below  Diodorus'  estimate. 
The  parallelogram  in  Central  Assyria  covered  with  re- 
mains of  buildings  has  Khorsabad  north-east ;  Koyunjik 
and  Nebbi  Yunus  near  the  Tigris,  north-west;  Nimroud, 
between  the  Tigris  and  the  Zab,  south-west;  and  Karam- 
less,  at  a  distance  inward  from  the  Zab,  south-east.  From 
Koyunjik  to  Nimroud  is  about  eighteen  miles;  from 
Khorsabad  to  Karamless,  the  same;  from  Koyunjik  to 
Khorsabad,  thirteen  or  fourteen  miles;  from  Nimroud  to 
Karamless,  fourteen  miles.  The  length  thus  was  greater 
than  the  breadth;  cf.  v.  4,  "a  day's  journey,"  which  is 
confirmed  by  heathen  writers  and  by  modern  measure- 
ments. The  walls  were  100  feet  high,  and  broad  enough 
to  allow  three  chariots  abreast,  and  had  moreover  1500 
lofty  towers.  The  space  between,  including  large  parks 
and  arable  ground,  as  well  as  houses,  was  Nineveh  in  its 
full  extent.  The  oldest  palaces  are  at  Nimroud,  >Thich 
was  probably  the  original  site.  Layard  latterly  has 
thought  that  the  name  Nineveh  belonged  originally  to 
Koyunjik,  rather  than  to  Nimroud.  Jonah  (ch.  4.  H, 
mentions  the  children  as  numbering  120,000,  which  would 
give  about  a  million  to  the  whole  population.  Existing 
ruins  show  that  Nineveh  acquired  its  greatest  extent 
under  the  kings  of  the  second  dynasty,  i.  e.,  the  kings 
mentioned  in  Scripture;  it  was  then  that  Jonah  visited 
it,  and  the  reports  of  its  magnificence  were  carried  to  the 
west.  [Layard.]  4.  a  day'»Jonmey— not  going  straight 
forward  without  stopping:  for  the  city  was  but  eighteen 
miles  In  length;  but  stopping  in  his  progress  from  time 
to  time  to  announce  his  messsige  to  the  crowds  gathering 
about  him.  Yet  forty  days,  and  Nineveh  shall  be  over* 
thrown— The  commission,  given  indefinitely  at  his  set- 
ting out,  assumes  now  on  his  arrival  a  definite  form,  and 
that  severer  than  before.  It  is  no  longer  a  cry  against  the 
sins  of  Nineveh,  but  an  announcement  of  Its  ruin  in  forty 

685 


6od  Repents  of  the  Evil  Threatened. 


JONAH  IV. 


Jonah  Repines  at  God's  Mercy  to  Nineveh. 


days.  This  number  is  in  Scripture  associated  often  with 
hurailiiition.  It  was  forty  days  that'  Moses,  Elijah,  and 
Christ  fasted.  P'orty  years  elapsed  from  the  beginning  of 
Christ's  ministry  (the  antitype  of  Jonah's)  to  the  destruc- 
tion of  Jerusalem.  The  more  definite  form  of  the  denun- 
ciation implies  that  Nineveh  has  now  almost  filled  up 
the  measure  of  her  guilt.  The  change  In  the  form  wliich 
tlie  Ninevites  would  hear  from  Jonah  on  anxious  inquiry 
into  his  history,  would  alarm  them  the  more,  as  implying 
tlie  increasing  nearness  and  certainty  of  their  doom,  and 
would  at  the  same  time  reprove  Jonah  for  his  previous 
guilt  in  delaying  to  warn  them.  The  very  solitariness  of 
the  one  message  announced  by  the  stranger  thus  sud- 
denly appearing  among  them,  would  impress  them  witli 
the  more  awe.  Learning  from  him,  that  so  far  from 
lightly  prophesying  evil  against  them,  he  had  shrank 
from  announcing  a  less  severe  denunciation,  and  there- 
fore had  been  cast  into  the  deep  and  only  saved  by  mira- 
«le,  they  felt  how  imminent  was  their  peril,  threatened 
as  they  now  were  by  a  prophet  whose  fortunes  were  so 
closely  bound  up  with  theirs.  In  Noah's  days  120  years 
of  warning  were  given  to  men,  yet  they  repented  not  till 
the  flood  came,  and  it  was  too  late.  But  in  the  case  of 
Nineveh,  God  granted  a  double  mercy,  first,  that  its  peo- 
ple should  repent  immediately  after  threatening;  second, 
tliat  pardon  should  immediately  follow  their  I'epentance. 
5.  ijelieved  God— gave  credit  to  Jonah's  message  from  God ; 
til  us  recognizing  Jehovah  as  the  true  God.  fast .  . .  sack- 
clotli— in  the  East  outward  actions  are  often  used  as  sym- 
bolical expressions  of  inward  feelings.  So  fasting  and 
clothing  in  sackcloth  were  customary  in  humiliation. 
Cf.  in  Ahab's  case,  parallel  to  that  of  Nineveh,  both  re- 
ceiving a  respite  on  penitence  (1  Kings  21.  27;  20.31,32; 
Joel  1. 13).  from  the  greatest  ...  to  tlie  least — the  peni- 
tence was  not  partial,  but  pervading  all  classes.  6.  in. 
ashes— emblem  of  the  deepest  humiliation  (Job  2.  8;  Eze- 
kiel  27.30).  7.  iieitlier  .  .  .  beast  .  .  .  taste  any  tiling — 
the  brute  creatures  share  in  the  evil  effects  of  man's  sin 
(ch.  4.  11;  Romans  8.20,  22);  so  they  here,  according  to 
Eastern  custom,  are  made  to  share  in  man's  outward  in- 
dications of  humiliation.  "When  the  Persian  general 
MasJstias  was  slain,  the  horses  and  mules  of  the  Persians 
were  shorn,  as  well  as  themselves."  [Newcome  from 
Plutarch  ;  also  Herodotus,  9.  24. J  8.  cry  .  .  .  turn— 
prayer  without  reformation  is  a  mockery  of  God  (Psalm 
60.  18;  Isaiah  58.  6).  Prayer,  on  the  other  hand,  must  pre- 
cede true  reformation,  as  we  cannot  turn  to  God  from  our 
evil  way  unless  God  first  turns  us  (Jeremiah  31.  18, 19).  9. 
WIio  can  tell— (Cf.  Joel  2.  14.)  Their  acting  on  a  vague 
possibility  of  God's  mercy,  without  any  special  ground  of 
encouragement,  is  the  more  remarkable  instance  of  faith, 
as  they  had  to  break  through  long-rooted  prejudices  in 
giving  up  idols  to  seek  Jehovah  at  all.  The  only  ground 
which  their  ready  faith  rested  on,  was,  the  fact  of  God 
sending  one  to  warn  them,  instead  of  destroying  them  at 
once ;  this  suggested  the  thought  of  a  possibility  of  par- 
don. Hence  they  are  cited  by  Christ  as  about  to  condemn 
in  the  judgment  those  who,  with  much  greater  light 
and  privileges,  yet  repent  not  (Matthew  12.  41).  11.  God 
repented  of  tlie  evil— when  the  message  was  sent  to 
them,  they  were  so  ripe  for  judgment  that  a  purpose 
of  destruction  to  take  effect  in  forty  days  was  the  only 
word  God's  righteous  abhorrence  of  sin  admitted  of  as 
to  them.  But  when  they  repented,  the  position  in  which 
they  stood  towards  God's  righteousness  was  altered. 
So  God's  mode  of  dealing  with  them  must  alter  accord- 
ingly, if  God  is  not  to  be  inconsistent  with  His  own 
immutable  character  of  dealing  with  men  according  to 
their  works  and  state  of  heart,  taking  vengeance  at  last 
on  the  hardened  impenitent,  and  delighting  to  show 
mercy  on  the  penitent.  Cf.  Abraham's  reasoning.  Gene- 
sis 18.  25;  Ezekiel  18.  21-25;  Jeremiah  18.  7-10.  What  was 
really  a  change  in  them  and  in  God's  corresponding  deal- 
ings is,  in  condescension  to  human  conceptions,  repre- 
sented as  a  change  in  God  (cf.  Exodus  32. 14),  who,  in  His 
essential  righteousness  and  mercy,  changeth  not  (Num- 
bers 23. 19 ;  1  Samuel  15. 29;  Malachi  3.  6;  James  1. 17).  The 
reason  why  the  announcement  of  destruction  was  made 
686 


absolute,  and  not  dependent  on  Nineveh's  continued  im- 
penitence, was,  that  this  form  was  the  only  one  calculated 
to  rouse  them ;  and  at  the  same  time  it  was  a  truthful  rep- 
resentation of  God's  purpose  towards  Nineveh  under  its 
existing  atate,  and  of  Nineveh's  due.  When  that  state 
ceased,  a  new  relation  of  Nineveh  to  God,  not  contem- 
plated in  the  message,  came  in,  and  room  was  made  for 
the  word  to  take  effect,  "the  curse  causeless  shall  not 
come."  [Fairbairn.]  Prophecy  is  not  merely  for  the 
sake  of  proving  God's  omniscience  by  the  verification  of 
predictions  of  the  future,  but  is  mainly  designed  to  vindi- 
cate God's  justice  and  mercy  in  dealing  with  the  impeni- 
tent and  penitent  respectively  (Romans  11.  22).  The  Bible 
ever  assigns  the  first  place  to  the  eternal  principles  of 
righteousness,  rooted  in  the  character  of  God,  subordinat- 
ing to  them  all  Divine  arrangements.  God's  sparing  Nin- 
eveh when  in  the  jaws  of  destruction  on  the  first  dawn  of 
repentance  encourages  the  timid  penitent,  and  sliows  be- 
forehand that  Israel's  doom,  soon  after  accomplished,  is 
to  be  ascribed,  not  to  unwillingness  to  forgive  on  God's 
part,  but  to  their  own  obstinate  impenitence. 

CHAPTER    IV. 

Ver.  1-11.  Jonah  Repines  at  God's  Mercy  to  Nine- 
veh: IS  Reproved  by  the  type  of  a  Gourd.  1.  angry 
— lit.,  hot,  probabl5',  with  ffrief  or  vexation,  rather  than  an- 
ger. [Faikbairn.]  How  sad  the  contrast  between  God's 
feeling  on  the  repentance  of  Nineveh  towards  Him,  and 
Jonah's  feeling  on  the  repentance  of  God  towards  Nine- 
veh. Strange  in  one  who  was  himself  a  monument  of 
mercy  on  his  repentance  !  We  all,  like  him,  need  tlie  les- 
son taught  in  the  parable  of  the  unforgiving,  though  for- 
given, debtor  (Matthew  18. 23-35).  Jonali  was  grieved  be- 
cause Nineveh's  preservation,  after  his  denunciation, 
made  him  seem  a  false  prophet.  [Calvin.]  But  it  would 
make  Jonah  a  demon,  not  a  man,  to  have  preferred  the 
destruction  of  600,000  men  ratlierthan  his  prophecy  should 
be  set  aside  tlirough  God's  mercy  triumphing  over  judg-> 
ment.  And  God  in  that  case  would  have  severely  chas- 
tised, where^iohe  only  expostulates  mildly  with  him,  and 
by  a  mode  (il— .ealing  at  once  gentle  and  condescending 
tries  to  sho\^serm  his  error.  Moreover,  Jonali  himself,  in 
apologizing  lor  his  vexation^  does  not  mention  the  failure 
of  his  prediction  as  the  cause:  but  solely  the  thought  of 
God's  slowness  to  anger.  This  was  what  led  him  to  flee  to 
Tarshish  at  his  first  commission  ;  not  the  likelihood  then 
of  his  prediction  being  falsified;  for  in  fact  his  commis- 
sion then  was  not  to  foretell  Nineveh's  downfall,  birt  sim- 
ply to  "cry  against"  Nineveh's  "wickedness"'  as  having 
"  come  up  belbre  God."  Jonah  could  hardly  have  been  so 
vexed  for  the  letter  of  his  prediction  failing,  when  the 
end  of  his  commission  liiul  virtually  been  gained  in  lead- 
ing Nineveh  to  repentance.  This  then  cannot  have  been 
regarded  by  Jonah  as  the  ultimate  end  of  his  commission. 
If  Nineveh  had  laeen  the  prominent  object  with  him,  he 
would  have  rejoiced  at  the  result  of  his  mission.  But  Is- 
rael was  the  prominent  aim  of  Jonah,  as  a  prophet  of  the 
elect  people.  Probably  then  he  regarded  tlie  destruction 
of  Nineveh  as  fitted  to  be  an  example  of  God's  judgment 
at  last  suspending  His  long  forbearance  so  as  to  startle 
Israel  from  its  desperate  degeneracy,  heiglitened  by  its 
new  prosperity  under  Jeroboam  II.  at  that  very  time,  in 
a  way  that  all  other  means  had  failed  to  do.  Jonah,  des- 
pairing of  anything  effectual  being  done  for  God  in  Israel, 
unless  there  were  first  given  a  striking  example  of  sever- 
ity, thought  when  he  proclaimed  the  downfall  of  Nineveh 
in  forty  days,  that  now  at  last  God  is  about  to  give  such 
an  example ;  so  when  this  means  of  awakening  Israel  was 
set  aside  by  God's  mercy  on  Nineveh's  repentance,  he  was 
bitterly  disappointed,  not  from  pride  or  mercilessness, 
but  from  hopelessness  as  to  anything  being  possible  for 
the  reformation  of  Israel,  now  that  his  cherished  hope  is 
baffled.  But  God's  plan  was  to  teach  Isi-ael,  by  the  ex' 
ample  of  Nineveh,  how  inexcusable  is  their  own  impeni- 
tence, and  how  inevitalile  their  ruin  if  they  persevere. 
Repenting  Nineveh  has  proved  herself  more  worthy  of 
God's  favour  than  apostate  Israel ;  the  children  of  the 


[tUroductton. 


MICAH. 


Introduction. 


covenant  have  not  only  fallen  down  to,  but  actually  be- 
low the  level  of  a  heathen  people;  Israel,  therefore,  must 
go  down,  and  the  heathen  rise  above  her.  Jonah  did  not 
know  the  important  lessons  of  hope  to  the  penitent,  and 
condemnation  to  those  amidst  outward  privileges  im- 
penitent, which  Nineveh's  preservation  on  repentance 
was  to  have  for  after  times,  and  to  all  ages.  He  could  not 
foresee  that  Messiah  Himself  was  thus  to  apply  that  his- 
tory. A  lesson  to  us  that  if  we  could  in  any  particular 
alter  the  plan  of  Providence,  it  would  not  be  for  the  bet- 
ter, but  for  the  worse.  [Fairbaien.]  a.  my  saying— my 
thought,  or  feeling,  fled  before — I  anticlpaled  by  fleeing, 
the  disappointment  of  my  design  through  thy  long-suf- 
fering mercy,  gracious  .  .  .  and  merciftil,  &c. — Jonah 
nere  has  before  his  mind  Exodus  31. C;  as  J uel  (Joel  2. 13) 
in  his  turn  quotes  from  Jonah.  3.  Jonali'M  impatience  of 
life  under  disappointed  hopes  of  Israel's  reformation 
through  the  destruction  of  Nineveh,  is  like  that  of  Elijah 
at  his  plan  for  reforming  Israel  (1  Kings  18.)  failing 
through  Jezebel  (1  Kings  19. 4).  4r.  Doest  tliou  well  to  be 
angry  1— or  f/rieved ;  rather  as  3{argin,  "Art  thou  much 
angry,"  or  "grieved?"  [Fairbaien  with  LXX.  and  Sj/- 
riac]  Ent  English  Version  suits  the  spirit  of  the  passage, 
and  is  quite  tenable  in  the  Hebrew.  [Gesenius.J  5.  made 
liini  a  l)oo*Ii  —  i.e.,  a  temporary  hut  of  branches  and 
leaves,  so  slightlj^  formed  as  to  be  open  to  tlie  wind  and 
sun's  heat,  sec  wliat  -would  become  of  tlic  city — the  terra 
of  forty  days  had  not  5'et  elapsed,  and  Jonah  did  not  know 
th;it  anything  more  than  a  suspension,  or  mitigation,  of 
judgment  had  been  granted  to  Nineveh.  Therefore,  not 
from  sullenness,  but  in  order  to  watch  the  event  from  a 
neighbouring  station,  he  lodged  in  the  booth.  As  a  stran- 
ger, lie  did  know  the  depth  of  Nineveh's  repentance;  be- 
sides, from  the  Old  Testament  stand-point  he  knew  that 
chastening  judgments  often  followed,  as  in  David's  case 
(2  .Samuel  12. 10-12, 14),  even  where  sin  had  been  repented 
of.  To  show  him  what  he  knew  not,  the  largeness  and 
completeness  of  God's  mercy  to  penitent  Nineveh,  and 
the  reasonableness' of  it,  God  made  his  booth  a  school  of 
discipline  to  give  him  more  enlightened  views.  6.  gourd 
— Hebrew,  kikaion  ;  the  Egyptian  kiki,  the  "  ricinus"  or  cas- 
tor-oil plant,  commonly  called  pa;??i-c7iris<(palma  christi). 
It  grows  from  eight  to  ten  feet  high.  Only  one  loaf  grov/s 
on  ,a  branch,  but  that  leaf  being  often  more  than  a  foot 
large,  the  collective  leaves  give  good  shelter  from  the 
heat.  It  grows  rapidly,  and  fades  as  suddenly  wlien  in- 
jured, to  deliver  liim  from  Ills  grief— it  was  therefore 
grief,  not  selfish  anger,  which  Jonah  felt  {Note,  v.  1).  Some 
external  comforts  will  often  turn  the  mind  away  from  its 
sorrowful  bent,  t.  a  ^vorm— of  a  particular  kintl,  deadly 
to  the  ricinus.  A  small  worm  at  the  root  destroys  a  large 
gourd.  So  it  takes  but  little  to  make  our  creature  com- 
forts witiier.  It  should  silence  discontent  to  remember, 
that  when  our  gourd  is  gone,  our  God  is  not  gone.  tUe 
next  day— after  Jonah  was  so  "  exceeding  glad"  (cf.  Psalm 
30.  7).  8.  vehement  —  rather,  scorching ;  Margin,  silent, 
expressing  sultry  stillness,  not  vehemence.  9.  (Note,  v. 
4.)  I  do  ^vell  to  be  angry,  even  unto  dcatli — "  I  am  very 
much  grieved,  even  to  death."  [Fairbairn.]  So  the 
Antitype  (Matthew  26, 38).  10, 11.  The  main  lesson  of  the 
book.  If  Jonah  so  pities  a  plant  which  cost  him  no  toil  to 
rear,  and  which  is  so  short-lived  and  valueless,  much 


more  must  Jehovah  pity  those  hundreds  of  thousands  of 
Immortal  men  and  women  in  great  Nineveh  whom  He 
has  made  with  such  a  display  of  creative  power,  especially 
when  many  of  them  repent,  and  seeing  that,  if  all  in  it 
were  destroyed,  "more  than  six  score  thousand"  of  un- 
offending children,  besides  "much  cattle,"  would  be  in- 
volved in  the  common  destruction.  Cf.  the  same  argu- 
ment drawn  from  God's  justice  and  mercy  in  Genesis  18. 
23-33.  A  similar  illustration  from  the  insignificance  of  a 
plant,  which  to-day  is  and  to-morrow  is  cast  into  the  oven, 
and  which,  nevertlieless,  is  clothed  by  God  witli  surpass- 
ing beauty,  is  given  by  Christ  to  prove  that  God  will  care 
for  the  infinitely  more  precious  bodies  and  souls  of  men 
wlio  are  to  live  for  ever  (Matthew  6.  2S-30).  One  soul  is  of 
more  value  than  the  whole  world ;  surely,  then,  one  soul 
is  of  more  value  than  many  gourds.  The  point  of  com- 
parisou  spiritually  is,  the  need  which  Jonah  for  the  time 
had  of  tiie  foliage  of  the  gourd ;  however  he  miglit  dis- 
pense with  it  at  other  times,  now  it  was  necessary  for  his 
comfort,  and  almost  for  his  life.  So  now  that  Nine- 
veh, as  a  city,  fears  God  and  turns  to  Him,  God's  cause 
needs  it,  and  would  suffer  by  its  overthrow,  just  as  Jonah's 
material  well-being  suflTered  by  the  withering  of  the  gourd. 
If  there  were  any  hope  of  Israel's  being  awakened  by 
Nineveh's  destruction  to  fulfil  her  high  destination  of 
being  a  light  to  surrounding  heathenism,  then  there  would 
not  have  been  the  same  need  to  God's  cause  of  Nineveh's 
preservation,  (though)  there  would  have  always  been  need 
of  saving  the  penitent).  But  as  Israel  after  judgments, 
now  with  returning  prosperity  turns  back  to  apostasy, 
tlie  means  needed  to  vindicate  God's  cause,  and  provoke 
Israel,  if  possible,  to  jealousy,  is  the  example  of  tlie  great 
capital  of  heathendom  suddenly  repenting  at  the  first 
warning,  and  consequently  being  spared.  Thus  Israel 
would  see  tlie  kingdom  of  heaven  transplanted  from  its 
ancient  seat  to  another  which  would  willingly  yield  its 
spiritual  fruits.  The  tidings  which  Jonah  brought  back 
to  his  countrymen  of  Nineveh's  repentance  and  rescue, 
would,  if  believingly  understood,  be  far  more  fitted  than 
the  news  of  its  overtlirow  to  recall  Isi'ael  to  the  service  of 
God.  Israel  failed  to  learn  the  lesson,  and  so  was  cast  out 
of  her  land.  But  even  this  was  not  an  unmitigated  evil. 
Jonah  was  a  type,  as  of  Christ,  so  also  of  Israel.  Jonah, 
thougli  an  outcast,  was  highly  honoured  of  God  in  Nine- 
veh; so  Israel's  outcast  condition  would  prove  no  im- 
pediment to  her  serving  God's  cause  still,  if  only  she  was 
faitliful  to  God,  Ezekiel  and  Daniel  were  so  at  Babylon; 
and  the  Jews  scattered  in  all  lands  as  witnesses  for  the 
one  true  God,  pioneered  the  way  for  Christianity,  so  tliat 
it  spread  witli  a  rapidity  which  otherwise  was  not  likely 
to  have  attended  it.  [Fairbairn.]  tliat  cannot  discern 
bctuvecji  their  x-iglit  liaud  and  tlieir  left  —  children 
under  three  or  four  years  old  (Deuteronomy  1.  39).  Six 
score  thousand  of  tliese,  allowing  them  to  be  a  fiftli  of  the 
wliolc,  would  give  a  total  population  of  600,000.  nxucli 
cattle— God  cares  even  for  tlie  brute  creatures,  wliicli  man 
takes  little  account  of.  These  in  wonderful  powers  and  in 
utility  are  far  above  tlie  shrub  wliich  Jonah  is  so  concerned 
for.  Yet  Jonah  is  reckless  as  to  their  destruction  and  that 
of  innocent  children,  Tlie  abruptness  of  the  close  of  the 
book  is  more  strikingly  suggestive  than  if  the  thought 
had  been  followed  out  in  detail. 


MICAH. 


INTRODUCTION. 

MiCAii  was  a  native  of  Moresheth,  not  the  same  as  Marcshah  In  ch,  1. 15,  but  the  town  called  Jloresheth-gath  (ch.  1, 
14),  which  lay  near  Eleutheropolis,  west  of  Jerusalem, on  the  border  of  the  Pliilisllne  country;  so  called  todistlngulsh 
It  from  Moresheth  of  Jadah.  The  full  name  Is  Micaiah  (not  the  Micaiah  mentioned  1  Kings  22.  8,  the  son  of  Imluh), 
Bignifyiug,  Wliois  like  Jehovah  f  The  time  of  his  prophesying  is  stated  in  the  Introduction  to  be  in  the  reigns  of 
Jotliijm  Ahaz  and  Hezeklah, f.  c,  between  757  and  609  b,  c,    Jeremiah  (Jeremiah  20,  IS)  quotes  ch,  3. 12,  as  delivered  in 

6S7 


Go<Ps  Wrath  against  Samaria  and  Judah. 


MICAH  I. 


Micah  Exhorts  them  to  Mourning. 


the  reign  of  Hezekiah.  He  was  thus  a  contemporary  of  Isaiah  and  Hosea.  The  idolatries  practised  in  the  reign  of 
Ahaz  accord  with  Micah's  denunciations  of  such  gross  evils,  and  confirm  the  truth  of  the  time  assigned  ch.  1. 1.  His 
prophecies  are  partly  against  Israel  (Samaria),  partly  against  Judah.  As  Samaria,  Israel's  metropolis,  was  taken 
first,  and  Jerusalem,  the  capital  of  Judah,  subsequently,  in  the  introductory  heading  ch.  1. 1,  Samaria  Is  put  first, 
then  Jerusalem.  He  prophesies  the  capture  of  both :  the  Jews'  captivity  and  restoration;  and  the  coming  and  reign 
of  Messiah.  His  style  Is  full,  round,  and  perspicuous ;  his  diction  pure,  and  his  parallelisms  regular.  His  description 
of  Jehovah  (ch.  7.  18, 19)  is  not  surpassed  by  any  elsewhere  in  Scripture.  The  correspondence  between  Isaiah  and 
Micah  in  some  passages  (cf.  ch.  4. 1-3,  with  Isaiah  2. 2-4)  Is  to  be  accounted  for  by  their  being  contemporaries,  acquainted 
wilh  each  other's  Inspired  writings,  and  having  the  same  subjects  as  their  theme.  Hengstenbekq  maintains  that 
the  passage  In  Micah  Is  the  original.  Isaiah  was  somewhat  the  elder,  being  a  prophet  In  the  reign  of  Uzziah,  Jotham's 
predecessor,  whereas  Micah  began  his  prophecies  under  Jotham. 

The  book  consists  of  two  parts :  (I.)  ch.  1.-5. ;  (II.)  ch.  C,  7.,  a  dialogue  or  contestation  between  Jehovah  and  His 
people,  in  which  he  reproaches  them  with  their  unnatural  and  ungrateful  conduct,  and  threatens  judgment  for  their 
corruptions,  but  consoles  them  with  the  promise  of  restoration  from  captivity. 

Micah  stands  sixth  of  the  minor  prophets  in  the  Hebrew  canon,  but  third  in  the  LXX. 


CHAPTER    I. 

Ver.  1-16.    God's  Wkatii  against  Samaria  and  Jit- 
dah;  the  Former  is  to  be  Overthrown;  such  Judg- 
ments IN  Prospect  call  tor  Mourning,    a.  all  that 
therein  is— Hebrew,  whatever  fills  it.    Micaiah,  son  of  Im- 
lah,  our  prophet's  namesake,  begins  his  prophecy  simi- 
larly, "  Hearken,  O  people,  every  one  of  you."    Micah  de- 
signedly uses  the  same  preface,  implying  that  his  minis- 
trations are  a  continuation  of  his  predecessor's  of  the  same 
name.  Both  probably  had  before  their  mind  Moses' similar 
attestation  of  heaven  and  earth  in  alike  case  (Deuterono- 
my 31.  28 ;  32. 1,  cf.  Isaiah  1. 2).    God  be  witness  against  you 
—viz.,  that  none  of  you  can  say,  when  the  time  of  your  pun- 
ishment shall  come,  that  you  were  not  forewarned.    The 
punishment  denounced  is  stated  at  v.  3,  &c.  from  Uls  holy 
temple— i.  e.,  heaven  (1  Kings  8.  30 ;  Psalm  11.4;  Jonah  2. 7 ; 
cf.  Romans  1. 18).    3.  tread  upon  the  high  places  of  the 
earth— He  shall  destroy  the  fortified  heights  (cf.  Deuter- 
onomy 32. 13;  33.  29).    [Grotius.]    ■*.  Imagery  from  earth- 
quakes and  volcanic  agency,  to  describe  the  terrors  which 
attend  Jehovah's  coming  in  judgment  (cf.  Judges  5.  5). 
Neither  men  of  high  degree,  as  the  mountains,  nor  men  of 
low  degree,  as  the  valleys,  can  secure  themselves  or  their 
land  from  the  judgments  of  God.    as  wax— (Psalm  97. 5 ;  cf. 
Isaiah  64.1-3.)    The  third  clause,  "as  wax,"  &c.,  ansAvers 
to  the  first  In  the  parallelism,  "the  mountains  shall  be 
molten;"  the  fourth,  "as  the  waters,"  &c.,  to  the  second, 
"  the  valleys  shall  be  cleft."    As  wax  melts  by  fire,  so  the 
mountains  before  God,  at  His  approach ;  and  as  waters 
poured   down   a   steep  cannot   stand,  but   are   dlflfused 
aljroad,  so  the  valleys  shall  be  cleft  before  Jehovah.    5. 
For  the  transgression  of  Jacob  is  all  this— All  these  ter- 
rors attending  Jehovah's  coming  are  caused  by  the  sins 
of  Jacob  or  Israel,  i.  e.,  the  whole  people.    What  is  the 
transgression  of  Jacoh?—Taklng  up  the  question  often 
In  the  mouths  of  the  people  when  reproved,  "What  is 
our  transgression"  (cf.  Malachi  1. 6,  7)?    He  answers.  Is  it 
not  Samaria?    Is  not  that  city  (the  seat  of  the  calf-wor- 
ship) the  cause  of  Jacob's  apostasy  (1  Kings  14.16;  15.26, 
34;  16. 13,  19,  25,30)7     and  what  are  the  high  places  of 
JndahT— what  city  is  the  cause  of  the  idolatries  on  the 
high  places  of  Judah  ?    Is  it  not  Jerusalem  (cf.  2  Kings  18. 
4)?  6.  Samaria's  punishment  is  mentioned  first,  as  it  was 
to  fall  before  Jerusalem,    as  an  heap  of  the  field— (Ch.  3. 
12.)    Such  a  heap  of  stones  and  rubbish  as  is  gatliei-ed  out 
of  fields,  to  clear  them  (Hosea  12. 11).    Palestine  is  of  a  soil 
alioundlng  in  stones,  whteh  are  gathered  out  before  the 
vines  are  planted  (Isaiah  5.2).    as  plantings  of  a  vine- 
yard—as  a  place  where  vines  are   planted.     Vineyards 
wei-e  cultivated  on  the  sides  of  hills  exposed  to  the  sun. 
The  hill  on  which  Samaria  was  built  by  Omri,  had  been, 
doubtless,  planted  with  vines  originally;  now  it  is  to  be 
reduced  again  to  its  original  state  (1  Kings  16.24).     pour 
do-»vn— dcw/i  down  the  stones  of  the  city  into  the  valley 
beneath.    A  graphic  picture  of  the  pi'esent  appearance  of 
the  ruins,  which  is  as  though  "  the  buildings  of  the  ancient 
city  had  been  thrown  down  from  the  brow  of  the  hill." 
[Scottish  Mission  of  Inquiry,  pp.  293,  294.]     discover 
(h«  foundations— destroy  it  so  utterly  as  to  lay  bare  its 
688 


foundations  (Ezekiel  13.  14).  Samaria  was  destroyed  by 
Shalmaneser.  7.  all  the  hires— the  wealth  which  Israel 
boasted  of  receiving  from  her  idols  as  the  "rewards"  or 
Aire  for  worshipping  them  (Hosea  2. 5, 12).  idols  .  .  .  -will 
I  .  .  .  desolate— I.  e.,  give  them  up  to  tlie  foe  to  strip  ofl" 
the  silver  and  gold  with  which  they  are  overlaid,  she 
gathered  it  of  the  hire  of  an  harlot,  and  they  shall  re- 
turn to  the  hire  of  an  harlot — Israel  gathered  (made  for 
herself)  her  idols  from  the  gold  and  silver  received  from 
false  gods,  as  she  thought,  the  hire  of  her  worshipping 
them;  and  they  shall  again  become  what  they  had  been 
before,  the  hire  of  spiritual  harlotry,  i.e.,  the  prosperity 
of  the  foe,  who  also  being  worshippers  of  idols  will  ascribe 
the  acquisition  to  their  idols.  [Maurer.]  Grotius  ex- 
plains it.  The  offerings  sent  to  Israel's  temple  by  the  Assy- 
rians, whose  idolatry  Israel  adopted,  shall  go  back  to  the 
Assyrians,  her  teachers  in  idolatry,  as  the  hire  or  fee  for 
having  taught  it.  The  image  of  a  harlot's  hire  for  the  sup- 
posed temporal  reward  of  spiritual  fornication,  is 'more 
common  in  Scripture  (Hosea  9.1).  8.  Therefore  I  -will 
•»vall— The  prophet  first  shows  how  the  coming  judgment 
affects  himself,  in  order  that  he  might  affect  the  minds 
of  his  countrymen  similarly,  stripped— i.  e.,  of  shoes,  or 
sandals,  as  the  LXX.  translate.  Otherwise  "  naked"  would 
be  a  tautology.  "  Naked"  means  divested  of  the  upper  gar- 
ment (Isaiah  20.  2).  "  Naked  and  barefoot,"  the  sign  of 
mourning  (2  Samuel  15. 30).  The  prophet's  upper  garment 
was  usually  rough  and  coarse-haired  (2  Kings  1.8;  Zech- 
ariah  13. 4).  llUe  the  dragons— so  Jerome.  Rather,  "  the 
wild  dogs,"  jackals  or  tvolves,  which  wall  like  an  infant 
when  in  distress  or  alone.  [Maurer.]  (See  Note,  Job  30. 
29.)  o-»vls— rather,  "ostriches,"  which  give  a  shrill  and 
long-drawn  sigh-like  cry,  especially  at  night.  9.  wound 
.  .  .  incurable— her  case,  politically  and  morally,  is  des- 
perate (Jeremiah  8.  22).  it  is  come — the  wound,  or  im- 
pending calamity  (cf.  Isaiah  10. 28).  he  is  come  .  .  .  even 
to  Jerusaleni— the  evil  is  no  longer  limited  to  Israel. 
The  prophet  foresees  Sennacherib  coming  even  "  to  the 
gate"  of  the  principal  city.  The  use  of  "it"  and  "he"  is 
appropriately  distinct.  It,  the  calamity,  "came  unto" 
Judah,  many  of  the  inhabitants  of  which  suffered,  but 
did  not  reach  the  citizens  of  Jerusalem,  "the  gate"  of 
which  the  foe  (/le)  "came  unto,"  but  did  not  enter  (Isaiah 
36. 1 ;  37.  33-37).  10.  Declare  ye  it  not  at  Gath— on  the 
borders  of  Judea,  one  of  the  five  cities  of  the  Philistines, 
who  would  exult  af  the  calamity  of  the  Hebrews  (2  Sam- 
uel 1. 20).  Gratify  not  those  who  exult  over  the  falls  of  the 
Israel  of  God.  weep  ye  not  at  all— do  not  betray  your 
inward  sorrow  by  outward  weeping,  within  the  cogni- 
zance of  the  enemy,  lest  they  should  exult  at  it.  Reland 
translates,  "  Weep  not  in  Acco,"  i.  e.,  Ptolemals,  now  St. 
Jean  d'Acre,  near  the  foot  of  Mount  Carmel;  allotted  to 
Asher,  but  never  occupied  by  that  tribe  (Judges  1.  31); 
Acco's  Inhabitants  would,  therefore,  like  Gath's,  rejoice 
at  Israel's  disaster.  Thus  the  parallelism  is  best  carried 
out  in  all  the  three  clauses  of  the  verse,  and  there  is  a  sim- 
ilar play  on  sounds  in  each,  in  the  Hebrew  Oath,  resem- 
bling in  sound  the  Hebrew  for  declare ;  ^cco,  resembling 
the  Hebrew  for  weep;  and  Aphrah,  meaning  dust.  Whilst 
the  Hebrews  were  not  to  expose  their  misery  to  foreigners, 


Samaria  and  Judah  CaMed  to  Mourn. 


MICAH   II. 


Denunciation  of  the  Evils  Prevalent 


they  ought  to  bewail  it  in  tlielr  own  cities,  e.  g.,  Aphrah 
or  Ophrah  (Joshua  18.23;  1  Samuel  13.17),  in  tlie  tribe  of 
Benjamin.  To  roll  in  the  dust  marlsed  deep  sorrow  (Jere- 
miah 6.26;  Ezekiel  27.30).  11.  Pa«8  ye  away— i.  e.,  Tliou 
Shalt  go  into  captivity,  inhabitant  ofSaphlr — a  village 
amidst  the  hills  of  Judah,  between  Eleutheropolis  and 
Ascalon,  called  so,  from  the  Hebrew  word  for  beauty. 
Though  thy  name  be  beauty,  which  heretofore  was  thy 
characteristic,  thou  shalt  have  thy  "shame"  made 
"naked."  This  city  shall  be  dismantled  of  its  walls, 
which  are  the  garments,  as  it  were,  of  cities;  its  citizens 
also  shall  be  hurried  into  captivity,  with  persons  exposed 
(Isaiah  47. 3 ;  Ezekiel  16.  37 ;  Hosea  2. 10).  the  inhabitant 
of  Zaanan  came  not  forth — its  inhabitants  did  not  come 
forth  to  console  the  people  of  Beth-ezel  in  their  mourning, 
because  the  calamity  was  universal,  none  was  exempt 
from  it  (cf.  Jeremiah  6. 25).  Zaanan  is  the  same  as  Zenan, 
in  Judah  (Joshua  15.37),  meaning  the  place  of  flocks.  The 
form  of  the  name  used  is  made  like  the  Hebrew  for  "  came 
forth."  Though  in  name  seeming  to  imply  that  thou  dost 
come  forth,  thou  "earnest  not  forth."  Beth-ezel — perhaps 
Azal  (Zechariah  14.5),  near  Jerusalem.  It  means  a  house 
on  the  side,  or  near.  Though  so  near,  as  its  name  implies, 
to  Zaanan,  Beth-ezel  received  no  succour  or  sj'mpathy 
from  Zaanan.  he  shall  receive  of  you  his  standing — 
"he,"  i.e.,  the  foe;  "his  standing,"  i.e.,  his  sustenance. 
[PiscATOK.]  Or,  "he  shall  be  caused  a  delay  by  you, 
Zaanan."  He  shall  be  brought  to  a  stand  for  a  time  in 
besieging  you ;  hence  it  is  said  just  before, "  Zaanan  came 
not  forth,"  t.  e.,  shut  herself  up  within  her  walls  to  with- 
stand a  siege.  But  it  was  only  for  a  time.  She,  too,  fell 
like  Beth-ezel  before  her.  [Vatablus.]  Maureb  con- 
strues thus :  "The  inhabitant  of  Zaanan  came  not  forth; 
the  mourning  of  Beth-ezel  takes  away  from  you  her  sliel- 
ter."  Though  Beth-ezel  be  at  your  side  (i.  e.,  near),  accord- 
lug  to  her  name,  yet  as  she  also  mourns  under  the  op- 
pression of  the  foe,  she  cannot  give  you  shelter,  or  be  at 
your  side  as  a  helper  (as  her  name  might  lead  you  to  ex- 
pect), if  you  come  forth  and  be  intercepted  by  him  from 
returning  to  Zaanan.  1!8.  Maroth— possibly  the  same  as 
Jlaarath  (Joshua  15.  59).  Perhaps  a  diflferent  town,  lying 
between  the  previously  mentioned  towns  and  the  capital, 
and  one  of  those  plundered  by  Rabshakeh  on  his  way  to 
It.  -waited  carefully  for  good— t,  e.,  for  better  fortune, 
but  in  vain.  [Calvin.]  Qesenius  translates,  "  is  grieved 
lor  her  goods"  taken  away  from  her.  This  accords  with 
the  meaning  of  Maroth,  "bitterness,"  to  which  allusion 
is  made  in  "  is  grieved."  But  the  antithesis  favours  £:ng- 
lish  Version,  "waited  carefully  (t.  e.,  anxiously)  for  good; 
but  evil  came  down."  from  the  Lord — not  from  chance. 
unto  the  gate  of  Jerusalem— after  the  other  cities  of 
Judah  have  been  taken.  13.  "Bind  the  chariot  to  the 
swift  steed,"  in  order  by  a  hasty  flight  to  escape  the  in- 
vading foe.  Cf.  Note,  Isaiah  36. 2,  on  "  Lachish,"  at  which 
Sennacherib  fixed  his  headquarters  (2  Kings  18,  14,  17; 
Jeremiah  34.  7).  she  is  the  beginning  of  the  sin  to  .  .  . 
ZIon— Lachish  was  the  first  of  the  cities  of  Judah,  accord- 
ing to  this  passage,  to  introduce  tlie  worship  of  falfee  gods, 
imitating  what  Jeroboam  had  introduced  in  Israel.  As 
lying  near  the  border  of  the  north  kingdom,  Lachish  was 
first  to  be  infected  by  its  idolatry,  which  thence  spread  to 
Jerusalem.  14:.  shalt  thou  give  presents  to  Aloresheth- 
gnth— that  its  inhabitants  may  send  thee  help.  Maurer 
explains  it,  "tliou  shalt  give  a  writing  of  renunciation  to 
Aloresheth-gath,"  i.e.,  thou  shalt  renounce  all  claim  to  it, 
being  compelled  to  yield  it  up  to  the  foe.  "Thou,"  i.e., 
Judah.  "  Israel"  in  this  verse  is  used  for  the  kingdom  of 
Judah,  which  was  the  chief  representative  of  the  whole 
nation  of  Israel.  Moresheth-gath  is  so  called,  because  it 
had  fallen  for  a  time  under  the  power  of  the  neigiibour- 
ing  Piillisllnes  of  Gath.  It  was  the  native  town  of  Micah 
(v.  1).  Achzib — meaning  "lying."  Achzib,  as  its  name 
implies,  shall  prove  a  "lie  to  .  .  .  Israel,"  i.e.,  shall  dis- 
appoint Israel's  hopes  of  succour  from  her  (cf.  Job  6.15- 
20;  Jeremiah  15.  18).  Achzib  was  in  Judah  between 
Keilr.h  and  Mareshah  (Joshua  15.  44).  Perliaps  the  same 
as  Cliezib  (Genesis  38.  5).  19.  Yet  will  I  bring  an  heir 
«nto  thee— rather,  "  the  beir."  As  thou  art  now  occupied 
44 


by  possessors  who  expelled  the  former  inhabitants,  so 
will  I  bring  "yet"  again  the  new  possessor,  viz.,  the  Assyr- 
ian foe.  Other  heirs  will  supplant  us  in  every  inherit- 
ance but  that  of  heaven.  There  is  a  play  upon  the  mean- 
ing of  Maresliah,  aji  inlieritance :  there  shall  come  tlie  new 
heir  of  the  inheritance.  Adullam  the  glory  of  Israel — so 
called  as  being  superior  in  situation;  when  it  and  the 
neighbouring  cities  fell,  Israel's  glory  was  gone.  Mau- 
KER,  »8  Margin,  translates,  "  the  glory  of  Israel  (her  chief 
citizens :  answering  to  "  tliy  delicate  children,"  v.  16)  shall 
come  in  fiiglit  to  Adullam."  English  Version  better  pre- 
serves tiie  parallelism,  "the  heir"  in  the  first  clause  an- 
swering to  "he"  in  the  second.  16.  Make  thee  bald, 
&c.— a  token  of  deep  mourning  (Ezra  9.  3;  Job  1.  20). 
Mourn,  O  land,  for  thy  darling  children,  poll— shave 
olT  tliy  hair,  enlarge  thy  baldness — mourn  grievous- 
ly. The  land  is  compared  to  a  mother  weeping  for 
lier  children,  as  the  eagle— the  bald  eagle,  or  the  dark- 
winged  vulture.  In  the  moulting  season  all  eagles  are 
comparatively  bald  (cf.  Psalm  103. 5). 

CHAPTER    II. 

Ver.  1-13.  Denunciation  of  the  Evils  prevalent  : 
THE  People's  Unwillingness  to  Hear  the  Truth: 
THEIR  Expulsion  from  the  Land  the  fitting  Fruit 
OF  their  Sin  :  yet  Judah  and  Israel  are  hereafter 
TO  be  Restored.  1.  devise  .  .  .  vrork  .  .  .  practise — 
They  do  evil  not  merely  on  a  sudden  impulse,  but  with 
deliberate  design.  As  in  tlie  former  chapter  sins  against 
tlie  first  table  are  reproved,  so  in  this  chapter  sins  against 
tlie  second  table.  A  gradation :  "  devise"  is  the  conception 
of  the  evil  purpose;  "  work"  (Psalm  58.  2),  or  "fabricate," 
tYiemcUuring  of  the  scheme;  "practise,"  or  "effect,"  the 
execution  of  it.  because  it  is  in  the  power  of  their  hand 
— for  the  phrase  see  Genesis  31.  29 ;  Proverbs  3.  27.  Might, 
not  right,  is  what  regulates  their  conduct.  Where  they 
can,  they  commit  oppression ;  where  they  do  not,  it  is 
because  they  cannot.  !2.  Parallelism, "  Take  by  violence," 
answers  to  "take  away;""  "fields"  and  "houses,"  to 
"house"  and  "heritage"  (i.  e.,  one's  land).  3.  against 
this  family — against  the  nation,  and  especially  against 
those  reprobated  in  v.  1,  2.  I  devise  an  evil— a  happy 
antithesis  between  God's  dealings  and  the  Jews'  dealings 
(v.  1).  Ye  "  devise  evil"  against  your  fellow-countrymen ; 
I  devise  evil  against  you.  Ye  devise  it  wrongfully,  I  by 
righteous  retribution  in  kind,  from  -which  ye  shall 
not  remove  your  necks — as  ye  have  done  from  the  law. 
The  yoke  I  sliall  impose  shall  be  one  which  ye  cannot 
sliake  ofl".  They  who  will  not  bend  to  God's  "easy  yoke" 
(Matthew  11.  29,  30),  shall  feel  His  iron  yoke,  go  haught- 
ily—(Cf.  Nc^e,  Jeremiah  6.  28.)  Ye  shall  not  walk  as  now 
wi  th  neck  haughtily  uplifted,  for  the  yoke  shall  press  down 
your  "neck."  this  time  is  evil— rather,  "for  thai  time 
.shall  be  an  evil  time,"  viz.,  the  time  of  the  carryiug  away 
into  captivity  (cf.  Amos  5. 13;  Ephesians  5. 16).  4.  one 
take  up  a  parable  against  you— ortz.,  some  of  your  foes 
shall  do  so,  taking  in  derision  from  your  own  mouth  your 
"lamentation,"  viz.,  "We  be  spoiled,"  &c.  lament  with 
a  doleful  lamentation— 2i<.,  lament  with  a  lamentuiion  of 
lamentations.  Hebrew,  "naha,  nehi,  nihyah,"  the  repeti- 
tion representing  the  continuous  and  monotonous  wail. 
lie  hath  changed  the  portion  of  my  people— a  charge 
of  injustice  against  Jehovah.  He  transfers  to  other  na- 
tions the  sacred  territory  assigned  as  tlie  rightful  portion 
of  our  people  (ch.  1. 15).  turning  away  he  hath  divided 
our  fields— turning  away  from  us  to  tlie  enemy,  he  hath 
divided  among  them  our  fields.  Calvin,  as  Margin,  ex- 
plains, " Instead  of  restoring  o\xY  territory.  He  hatli  divided 
our  fields  among  our  enemies,  each  of  whom  lipucefor- 
ward  will  have  an  interest  in  keeping  what  he  hath 
gotten :  so  that  we  are  utterly  shut  out  from  hope  of 
restoration."  Maurer  translate*  as  a  noun,  "He  hath 
divided  our  fields  to  a  rebel,"  i.  e.,  to  the  foe  who  Is  a  rebel 
against  the  true  God,  and  a  worshipper  of  idols.  So 
"backsliding,"  t.  e.,  backslider  (Jeremiah  49.  4).  Eng- 
lish Version  gives  a  good  sense ;  and  is  quite  tenable  in 
the  Hebrew.     5.  Therefore— resumed  from  v.  3.     On  ao- 

689 


A  Rejrroof  of  Lijustice  and  Idolatry. 


MICAH  III. 


A  Promise  of  Restoring  Jacob, 


count  of  your  crimes  described  In  v.  1,  2.    thou— the  Ideal 

Individual  ("me,"  v.  4),  representing  the  guilty  people  in 
whose  name  he  spoke,  none  that  .  .  .  cast  a  cord  by  lot 
— none  who  shall  have  any  possession  measured  out.  In 
the  congregation  of  the  Lord — among  the  people  conse- 
crated to  Jehovah.  By  covetousness  and  violence  (v.  2) 
they  had  forfeited  "the  portion  of  Jehovah's  people." 
This  is  God's  implied  answer  to  their  complaint  of  in- 
justice {v.  4).  6.  "Prophesy  ye  not,"  say  they— viz.,  the 
Israelites  say  to  the  true  prophets,  when  announcing 
unwelcome  truths.  Therefore  God  judicially  abandons 
them  to  their  own  ways:  "The  prophets,  by  whose  min- 
istry tliey  might  have  been  saved  from  shame  (ignominious 
captivity),  shall  not  (i.  e.,  no  longer)  prophesy  to  them" 
(Isaiah  30. 10;  Amos  2. 12;  7. 16).  Maukeb  translates  the 
latter  clause,  "  they  shall  not  prophesy  of  such  things"  (as 
in  V.  3-5,  these  being  rebellious  Israel's  words) ;  "  let  them 
not  prophesy;"  "they  never  cease  from  insult"  (from 
prophesying^insults  to  us).  English  Vertion  is  supported 
by  the  parallelism:  wherein  the  similarity  of  sound  and 
word  implies  how  exactly  God  makes  their  punishment 
answer  to  their  sin,  and  takes  them  at  their  own  word. 
"Prophesy,"  lit.,  drop  (Deuteronomy  32.  2;  Ezekiel  21.2). 
7.  O  thou  .  .  .  named  The  house  of  Jacob— priding 
thyself  0)1  the  name,  though  having  naught  of  the  spirit, 
of  thy  progenitor.  Also,  bearing  the  name  which  ought 
to  remind  thee  of  God's  favours  granted  to  thee  because 
of  His  covenant  with  Jacob.  Is  the  Spirit  of  the  Lord 
straitened  J  —  Is  His  compassion  contracted  within  nar- 
rower limits  now  than  formerly,  so  that  He  should  de- 
light in  your  destruction  (cf.  Psalm  77.  7-9;  Isaiah  59.  1, 
2.)?  are  these  his  dolngsl— i.  c.  Are  such  threatenings 
His  delight  ?  Ye  dislike  the  prophets'  threatenings  {v.  6) : 
but  who  is  to  blame  ?  Not  God,  for  He  delights  in  blessing, 
rather  than  threatening;  but  yourselves  (v.  8)  who  pro- 
voke His  threatenings.  [Grotius.]  Calvin  translates, 
"Are  your  doings  such  as  are  prescribed  by  Him?"  Ye 
boast  of  being  God's  peculiar  people :  Do  ye  then  conform 
your  lives  to  God's  law  ?  do  not  my  words  do  good  to 
him  that  -^TalUetli  uprightly— Are  not  my  words  good 
to  the  upright?  If  your  ways  were  upright,  my  words 
would  not  be  threatening  (cf.  Psalm  18.26;  Matthew  11. 
19;  Jolin  7. 17).  8.  Your  ways  are  not  such  that  I  can  deal 
with  you  as  I  would  with  the  upright.  Even  of  late— it/., 
iiesterday :  "  long  ago."  So  "  of  old,"  Hebrew,  "  yesterday" 
(Isaiah  30.  33);  "heretofore,"  Hebrew,  "since  yesterday" 
(Joshua  3.  4).  my  people  is  risen  up  as  an  enemy — i.  e., 
has  rebelled  against  my  precepts;  also  has  become  an 
enemy  to  tlie  unoffending  passers-by.  robe  -vt-ith  the 
garment  — not  content  with  the  outer  "garment,"  ye 
greedily  rob  passers-by  of  the  ornamental  "robe"  fitting 
the  body  closely- and  flowing  down  to  the  feet  [Ludovicus 
DE  DiBU]  (Matthew  5.  40).  as  men  averse  from  war— in 
antitliesis  to  (my  people)  "  as  an  enemy."  Israel  treats  the 
innocent  passers-by,  though  "averse  from  war,"  "as  an 
enemy"  would  treat  captives  in  his  power,  stripping  them 
of  tlieir  haljiliments  as  lawful  spoils.  Geotius  translates, 
"as  men  returning  from  w^ar,"  i.  e.,  as  captives  over  whom 
the  right  of  war  gives  the  victors  an  absolute  power.  JSng- 
lish  Version  is  supported  by  the  antithesis,  9.  Tlie  w^omen 
of  my  people— i.  e.,  the  widows  of  the  men  slain  by  you  (v. 
2)  ye  cast  out  from  their  homes  which  had  been  their  de- 
light, and  seize  on  them  for  yourselves,  from  their  chil- 
dren—i.  e.,  from  the  orphans  of  the  widows,  taken  aw^ay 
my  glory— viz.,  their  substance  and  raiment,  wliich,  being 
the  iruit  of  God's  blessing  on  the  young,  reflected  God's 
glory.  Tlius  Israel's  crime  was  not  merely  robbery,  but 
saci'ilege.  Their  sex  did  not  save  tlie  women,  nor  tlieir 
age  the  children  from  violence,  for  ever— there  was  no 
•epentance.  They  persevered  in  sin.  The  pledged  gar- 
ment was  to  be  restored  to  the  poor  before  sunset  (Exodus 
£2.  26,  27) ;  but  these  never  restored  their  unlawful  booty. 
10.  Arise  ye,  and  depart — not  an  exhortation  to  the  cliil- 
dren  of  God  to  depart  out  of  an  ungodly  world,  as  it  is 
often  applied ;  though  that  sentiment  is  a  scriptural  one. 
This  world  is  doubtless  not  our  "rest,"  being  "polluted" 
with  sin:  it  is  our  passage,  not  our  portion;  our  aim,  not 
o»ir  home  (2  Corinthians  6. 17;  Hebrews  13. 14).  The  im- 
690 


peratlves  express  the  certainty  of  the  future  event  pre» 
dieted.  "Since  such  are  your  doings  (cf,  v.  7,  8,  Ac),  my 
sentence  on  you  is  irrevocable  (v.  4, 5),  liowever  distasteftil 
to  you  (v.  0),  ye  who  have  cast  out  others  from  their  homea 
and  possessions  (v.  2,  8,  9)  must  arise,  depart,  and  be  c£  st 
out  of  your  own  (v.  4,  5) :  for  tfiis  is  not  your  rest''  (Numbers 
10.  33;  Deuteronomy  12.  9 ;  Psalm  95. 11).  Canaan  was  de- 
signed to  be  a  rest  to  them  after  their  wilderness  fatigues. 
But  it  is  to  be  so  no  longer.  Thus  God  refutes  the  people's 
self-confldence,  as  if  God  were  bound  to  them  inseparably. 
The  promise  (Psalm  132. 14)  is  quite  consistent  with  tem- 
porary withdrawal  of  God  from  Israel  for  their  sins.  •  il 
shall  destroy  yovL—the  land  shall  spew  you  out,  because 
of  the  defilements  wherewitli  ye  polluted  it  (Leviticus  18. 
25,  2S;  Jeremiah  3,  2;  Ezekiel  36,  12-14),  11.  walking  in 
the  spirit — the  Hebrew  means  also  wind.  "  If  a  man  pro- 
fessing to  have  the  spirit  of  inspiration  (Ezekiel  13.  3;  so 
'  man  of  the  spirit,'  i,  e.,  one  claiming  inspiration,  Hosea 
9.  7),  but  really  walking  in  wind  (prophecy  void  of  nutri- 
ment for  the  soul,  and  unsubstantial  as  the  xvind)  and 
falsehood,  do  lie,  saying  (that  which  ye  like  to  hear),  I  will 
prophesy,"  &c.,  even  such  a  one,  however  false  his  prophe- 
cies, since  he  flatters  your  wishes,  shall  be  your  prophet 
(cf.  V.  6;  Jeremiah  5.  31).  prophesy  .  ,  ,  of  wine — i.  e.,  of 
an  abundant  supply  of  wine.  12.  A  sudden  transition 
from  threats  to  the  promise  of  a  glorious  restoration.  Cf. 
a  similar  transition,  Hosea  1.  9, 10.  Jehovah,  too,  prophe- 
sies of  good  things  to  come,  but  not  like  the  false. prophets, 
"  of  wine  and  strong  drink"  (v.  11).  After  I  have  sent  you 
into  captivity  as  I  have  just  threatened,  I  will  thence  as- 
semble you  again  (cf.  ch.  4.  6,  7).  all  of  thee— the  restora- 
tion from  Babylon  was  partial.  Therefore  that  here  meant 
must  be  still  future,  wiien  "  all  Israel  shall  be  saved " 
(Romans  II.  26).  The  restoration  from  "Babylon"  (speci- 
fied ch.  4.  10)  is  the  type  of  the  future  one.  Jacob  .  .  . 
Israel— the  ten  tribes'  kingdom  (Hosea  12.  2)  and  Judah  (2 
Chi-onicles  19.  8;  21.  2,  4).  remnants— the  elect  remnant, 
which  shall  survive  the  previous  calamities  of  Judah,  and 
from  which  the  nation  is  to  spring  into  new  life  (Isaiah  6. 
13 ;  10.  20-22).  as  the  sheep  of  Boxrali.— a  region  famed  for 
its  rich  pastures  (cf.  2  Kings  3.  4).  Gesenius  for  Bozrah 
translates,  "  sheepfold."  But  thus  there  will  be  tautology, 
unless  the  next  clause  be  translated,  "  in  the  midst  of  their 
pasture."  English  Version  is  more  favoured  by  the  Hebrew. 
13.  The  breaker- Jehovah  Messiah,  who  breaks  through 
every  obstacle  in  the  way  of  their  restoration :  not  as 
formerly  brealdng  forth  to  destroy  them  for  transgression 
(Exodus  19.  22;  Judges  21. 15),  but  breaking  a  way  for  them 
through  their  enemies,  they- the  returning  Israelites 
and  Jews,  passed  through  tlie  gate — i.  e.,  through  the 
gate  of  tlie  foe's  city  in  whicli  they  had  been  captives.  So 
the  image  of  the  resurrection  (Hosea  13.  14)  represents 
Israel's  restoration,  their  king— "the  Breaker,"  pecu- 
liarly "<Aeir  king"  (Hosea  3.  5;  Matthew  27.  37).  pass  be- 
fore them— as  He  did  when  they  went  up  out  of  Egypt 
(Exodus  13.  21 ;  Deutei'onomy  1.  30,  33).  the  Loi-d  on  the 
head  of  them— Jehovah  at  their  head  (Isaiah  52. 12).  Mes- 
siah, the  second  person,  is  meant  (cf.  Exodus  23,  20;  33, 14; 
Isaiah  63.  9). 

CHAPTER  III. 
Ver.  1-12.  The  Sins  of  the  Pkinces,  PROPHETis,  and 
Priests:  the  consequent  Desolation  of  Zion.  l. 
princes- magistrates  or  judges.  Is  it  not  for  you  J— Is  it 
not  your  special  function  (Jeremiah  5.  4,  5;  ?  judgment — 
justice.  Ye  sit  in  judgment  on  others;  surely  then  ye 
ought  to  know  the  judgment  for  injustice  which  awaits 
yourselves  (Romans  2.  1).  3.  pluck  oft'  tlieir  skin  ,  ,  , 
flesh— rob  their  fellow-countrymen  of  all  their  substance 
(Psalm  14.  4;  Proverbs  30.  14).  3.  pot  .  ,  ,  flesh  witlkin 
.  ,  .  caldron— manifold  species  of  cruel  oppressions.  CL 
Ezekiel  24,  3,  ifcc,  coutainiug  as  to  the  coming  punish- 
ment the  same  figure  as  is  here  used  of  the  sin  :  implying 
that  the  sin  and  punishment  exactly  correspond.  *. 
Then— at  the  time  of  judgment,  which  Micah  takes  ior 
granted,  so  certain  is  it  (cf.  ch.  2.  3).  they  ci-y  ,  .  ,  but  he 
■*vlll  not  hear— just  as  tliose  oppressed  by  them  had  for- 
merly cried,  and  they  would  not  hear,  The.'r  prayer  shall 


The  Fidiehood  of  the  Prophets. 


MICAH  IV. 


The  Glory,  Peace,  and  Victory  of  Z'lon, 


be  rejected,  because  it  is  tlie  mere  cry  of  nature  for  de- 
liverance from  pain,  not  that  of  repentance  for  deliver- 
ance from  sin.  ill  in  tliclr  doings— men  cannot  expect 
to  do  ill  and  fare  well.  5.  Here  lie  attacks  the  false  pro- 
phets, as  before  he  had  attacked  tlie  "princes."  make 
»»y  people  err— knowingly  mislead  my  people  by  not 
denouncing  their  sins  as  incurring  judgment,  bite  -with 
,  .  .  teetli,  mid  cry,  Peace — t.  e.,  who,  so  long  as  they  are 
supplied  with  food,  promise  peace  and  prosperity  in  their 
prophecies,  lue  tliat  puttctU  not  into  tUeir  moutlig, 
tliey  .  .  .  prepare  Avar  against  Ulm — whenever  they  are 
not  supplied  with  food,  they  foretell  war  and  calamity. 
prepare  wblv — lit.,  sanctify  war,  i.  c,  proclaim  it  as  a  holy 
judgment  of  God  because  they  are  not  fed  (Note,  Jeremiah 
6.  1;  cf.  Isaiah  13.  3;  Joel  1.  1-1).  6.  night  .  .  .  dark— cala- 
mities shall  press  on  you  so  overwhelming  as  to  compel 
you  to  cease  pretending  to  divine  (Zechariah  13.  4).  Dark- 
ness is  often  the  image  of  calamity  (Isaiah  8.  22;  Amos  5. 
18;  8.  9).  7.  cover  tUeir  lips — The  Orientals  prided  them- 
selves on  the  moustache  And  beard  {Margin,  "upper  lip"). 
To  cover  it,  therefore,  was  a  token  of  shame  and  sorrow 
(Leviticus  13.4.5;  Ezekiel  24.17,22).  "They  shall  be  so 
ashamed  of  themselves  as  not  to  dare  to  open  their  mouths 
or  boast  of  the  name  of  prophet."  [Calvin.]  there  is  no 
ans-wer  of  Gtod— they  sliall  no  more  profess  to  have  re- 
spouses  from  God,  being  struck  dumb  with  calamities  (i>. 
6).  8. 1 — in  contrast  to  the  false  prophets  (v.  5,  7).  full 
of  po-*ver— that  which  "the  Spirit  of  Jehovah"  imparts 
for  tlie  discharge  of  the  prophetical  function  (Luke  1. 17; 
24.  40 ;  Acts  1.  S).  judgment— a  sense  ot  justice  [Maurer]  ; 
as  opposed  to  tlie  false  prophets'  speaking  to  please  men, 
not  from  a  regard  to  truth.  Or,  judgment  to  discern  be- 
tween graver  and  lighter  offences,  and  to  denounce  pun- 
isliments  accordingly.  [Grotius.]  might— moral  intre- 
pidity in  speaking  the  truth  at  all  costs  (2  Timothy  1.7). 
(o  declare  unto  Jacoh  his  .  .  .  sin— (Isaiah  58.  1.)  Not  to 
flatter  the  sinner  as  the  false  prophets  do  with  promises 
of  peace,  a.  Hear- resumed  from  v.  1.  Here  begins  the 
leading  subject  of  the  prophecy:  a  demonstration  of  his 
assortiou  that  he  is  "  full  of  power  by  the  Spirit  of  Jeho- 
vah"  (i'  8).  10.  TI»ey— change  of  person  from  "  ye"  (v.  0); 
the  third  person  puts  theni  to  a  greater  distance  as 
estranged  from  him.  It  is,  lit.,  "Whosoever  builds,"  singu- 
lar, build  up  Ziou  -tvith  blood— build  on  it  stately  man- 
sions with  wealth  obtained  by  the  condemnation  and 
murder  of  the  innocent  (Jeremiah  22.  13 ;  Ezekiel  22.  27; 
Habakkuk  2.  12).  11.  Iieads  tliereof— the  princes  of  Jeru- 
salem, judge  for  reward— take  bribes  as  judges  (ch.  7.  3). 
priests  leach  for  litre- it  was  their  duty  to  teach  the  law 
and  to  decide  controversies  gratuitously  (Leviticus  10. 11; 
Deuteronomy  17. 11;  Malachi  2.  7;  cf.  Jeremiah  6.  13;  Jude 
11).  prophets  .  .  .  divine  —  i.e.,  false  prophets.  Is  not 
tlie  Lord  among  nst— viz.,  in  the  temple  (Isaiah  48.  2; 
Jercinioh  7.  4,  8-U).  13.  Jeremiah  20.  18  quotes  this  verse. 
The  Talmud  and  Maimonides  record  that  at  the  destruc- 
tion of  Jerusalem  by  the  Romans  under  Titus,  Terentius 
Rufus,  who  was  left  in  command  of  the  army,  with  a 
ploughshare  tore  up  the  foundations  of  the  temple. 
mountain  of  the  house— the  height  on  which  the  tem- 
ple stands,  as  tlie  high  places  of  the  forest — shall  be- 
come as  heights  in  a  forest  overrun  with  wild  shrubs  and 
brushwood. 

CHAPTER  IV. 

Ver.  1-13.  Traksition  to  the  Gi.ory,  Peace,  King- 
DOAf,  AND  Victory  of  Zion.  1-3.  Almost  identical  with 
Isaiah  2.  2-4.  tlic  mountain  of  the  liousc  of  the  Lord— 
which  just  before  (ch.  3.  12)  had  been  doomed  to  be  a  wild 
forest-height.  Under  Messiah,  Its  elevation  is  to  be  not 
that  of  situation,  but  of  moral  dignity,  as  the  seat  of  God's 
universal  empire,  people  shall  flo-^v  into  it— In  Isaiah 
it  is  "all  nations:"  a  more  universal  prophecy.  3.  re- 
buke— convict  of  sin  (John  16.  8,  9);  and  subdue  with 
Judgments  (Psalm  2.  5,  9;  110.  5,  6;  Revelation  2.  27;  12.  5). 
mnuy  people  .  .  .  strong  nations  afar  oflT— In  Isaiah  2.  4 
it  is  "the  nations  .  .  .  many  people."  4.  sit  every  man 
under  his  vine,  &c.—i.  e.,  enjoy  the  most  prosperous  tran- 
quillity (1  Kings  4. 25;  Zechariah  3. 10).    The  vine  ami  Jig 


tree  are  mentioned  rather  than  a  house,  to  signify,  triero 
will  be  no  need  of  a  covert;  men  will  be  safe  even  in  the 
fields  and  open  air.  Lord  of  hosts  hath  spoken  it— 
therefore  it  must  come  to  pass,  liowever  unlikely  no\^  it 
may  seem.  5.  For— rather.  Though  it  be  that  all  people 
walk  after  their  several  gods,  yet  we  (the  Jews  in  the  dis- 
persion) will  walk  in  the  name  of  the  Lord.  So  the  He- 
brew particle  means  in  Jl/arf/in,  Genesis  8.  21 ;  Exodus  13. 
17;  Joshua  17.  IS.  The  resolution  of  the  exile  Jews  is.  As 
Jehovali  gives  us  hope  of  so  glorious  a  restoration,  not- 
withstanding the  overthrow  of  our  temple  and  nation,  we 
must  in  confident  reliance  on  His  promise  persevere  in 
the  true  worship  of  Him,  however  the  nations  around, 
our  superiors  now  in  strengtli  and  numbers,  walls:  after 
their  gods.  [Rosenmui.i.er.]  As  the  Jews  were  thor- 
oughly weaned  from  idols  by  the  Babylonian  captivity, 
so  they  shall  be  completely  cured  of  unbelief  by  their 
present  long  dispersion  (Zechariah  10.  8-12).  6.  assemble 
her  that  halteth — feminine  for  neuter  in  Hebrew  idiom, 
"whatever  halteth:"  metaphor  from  sheep  wearied  out 
with  a  journey:  all  the  sulfering  exiles  of  Israel  (Ezekiel 
34.  16;  Zephaniah  3.  19).  her  .  .  .  driven  out — all  Israel's 
outcasts.  Called  "  tlie  Lord's  flock"  (Jeremiah  13. 17;  Eze- 
kiel 34.13;  37.21),  7.  I  -xylll  make  her  that  halted  a 
remnant — I  will  cause  a  remnant  to  remain  which  shall 
not  perish.  Lord  shall  reign  .  .  .  in  .  .  ,  Ziou — David's 
■kingdom  shall  be  restored  in  the  person  of  Messiah,  who 
is  the  seed  of  David  and  at  the  same  time  Jehovah  (Isaiali 
24.  2:i),  for  ever—  (Isaiah  9.  6,  7;  Daniel  7.  14,  27 ;  Luke  1. 
33;  Revelation  11.15.)  8.  to-wer  of  the  flock— following 
up  tlie  metaphor  of  s?ieep  (Note,  v.  6).  Jerusalem  is  called 
the  "  tower,"  from  which  the  King  and  Shepherd  observes 
and  guards  His  flock:  both  the  spiritual  Jerusalem,  the 
Church  now  whose  towerlike  elevation  is  that  of  doctrine 
and  practice  (Song  of  Solomon  4.  4,  "Thy  neck  is  like  the 
toiver  of  David"),  and  the  literal  hereafter  (Jeremiah  3.  17). 
In  largw-pastures  it  was  usual  to  erect  a  high  woodeu 
tower,  so  as  to  oversee  the  flock.  Jerome  takes  the  He- 
breiv  for  "flock,"  JEder  or  Edar,  as  a  proper  name,  viz.,  a 
village  near  Bethlehem,  for  which  it  is  put,  Betlilehem 
being  taken  to  represent  the  royal  stock  of  David  (ch.  5. 2; 
cf.  Genesis  35. 21).  But  the  explanatory  words, "  the  strong- 
hold of  tlie  daughter  of  Zion,"  confirm  English  Version. 
stronghold — Hebrew,  "Opliel:"  an  impregnable  height 
on  Mount  Zion  (2  Chronicles  27.  3;  33.  14;  Nehemiali  3.  26, 
27).  unto  thee  shall  .  .  ,  come  .  .  .  the  tirst  dominion 
—viz.,  the  dominion  formerly  exercised  by  thee  shall 
come  back  to  thee,  kingdom  shall  come  to  the  daugh- 
ter of  Jerusalem— rather,  "  the  kingdom  of  the  daughter 
of  Jerusalem  shall  come  (again):"  such  as  it  was  under 
David,  before  its  being  weakened  by  tiie  secession  of  the 
ten  tribes.  9.  Addressed  to  the  daughter  of  Zion,  in  her 
consternation  at  the  approacli  of  the  Chaldeans,  is  there 
no  king  in  thee  T— asked  tauntingly.  There  is  a  king 
in  her;  but  it  is  the  same  as  if  there  were  none,  so  help- 
less to  devise  means  of  escape  are  he  and  his  counsellors. 
[Maurer.]  Or,  Zion's  pains  are  because  her  king  is  taken 
away  from  her  (Jeremiah  52.  9;  Lamentations  4.  20;  Eze- 
kiel 12. 13).  [CAiiViN.]  The  former  is  perhaps  the  prefer- 
able view  (cf.  Jeremiah  49.  7).  The  latter,  however,  de- 
scribes better  Zion's  kingless  state  during  her  present 
longdispersion  (Hosea  3.  4,  5).  10.  Be  in  pain,  and  labour 
— carrying  on  the  metaphor  of  a  pregnant  woman.  Thou 
Shalt  be  affected  with  bitter  sorrows  before  thy  deliver- 
ance shall  come.  I  do  not  forbid  thy  grieving,  but  I  bring 
thee  consolation.  Though  God  cares  for  His  children,  yet 
they  must  not  expect  to  be  exempt  from  trouble,  but 
must  prepare  for  it.  go  forth  out  of  the  city— on  its  cap- 
ture. So  "come  out"  is  used  2  Kings  24. 12;  Isaiali  36. 16. 
dwell  in  the  fleld— itz.,  in  the  open  country,  defenceless, 
instead  of  their  fortified  city.  Beside  the  Chebar  (Psalm 
137. 1;  Ezekiel  3.  15).  Babylon— Like  Isaiah,  Jlicah  looks 
beyond  the  existing  Assyrian  dynasty  to  the  Babylo- 
nian, and  to  Judah's  captivity  under  it,  and  restora- 
tion (Isaiah  39.  7;  43.  14 ;  48.  20).  Had  they  been,  as  ration- 
alists represent,  merely  sagacious  politicians,  they  would 
have  restricted  their  prophecies  lo  tlie  sphere  of  the 
existing  Assyrian  dynasty.    But  their  seeing  Into  the 


Micah  ForeteUelh  ChrisVs  Birth, 


MICAH  V. 


His  Kingdom,  and  His  ConouesL 


far-off  future  of  Babylon's  subsequent  supremacy,  and 
Judah's  connection  with  her,  proves  them  to  be  inspired 
prophets,  there . . .  there— emphatic  repetition.  The  very 
Bcene  of  thy  calamities  is  to  be  the  scene  of  thy  deliver- 
ance. In  the  midst  of  enemies,  where  all  hope  seems  cut 
off,  there  shall  Cyrus,  the  deliverer,  appear  (cf.  Judges  14. 
11).  Cyrus  again  being  the  type  of  the  greater  Deliverer, 
who  shall  finally  restore  Israel.  11.  many  nations— the 
subject  peoples  composing  Babylon's  armies:  and  also 
Edom,  Ammon,  &c.,  who  exulted  in  Judah's  fall  (Lamen- 
tations 2. 16;  Obadiah  11-13).  defiled— metaphor  from  a 
virgin.  Let  her  be  defiled  (i.  e.,  outraged  by  Violence  and 
bloodshed),  and  let  our  eye  gaze  insultingly  on  her  shame 
and  sorrow  (ch.  7. 10).  Her  foes  desired  to  feast  their  eyes 
on  her  calamities.  13.  thoughts  of  the  Lord— their  un- 
searchable  wisdom,  overruling  seeming  disaster  to  the  final 
good  of  His  people,  is  the  very  ground  on  which  the  restor- 
ation of  Israel  hereafter  (of  which  the  restoration  from 
Babylon  is  a  type)  is  based  in  Isaiah  55.  8,  cf.  with  v.  3, 12, 
13,  which  prove  that  Israel,  not  merely  the  Christian 
Church,  is  the  ultimate  subject  of  the  prophecy;  also  in 
Romans  11. 13.  God's  counsel  is  to  discipline  His  people 
for  a  time  with  the  foe  as  a  scourge;  and  then  to  destroy 
the  foe  by  the  hands  of  His  people,  gather  them  as  .  .  . 
sheaves— them  who  "gathered"  themselves  for  Zion's 
destruction  (v.  11),  the  Lord  "shall  gather  "  for  destruction 
by  Zion  (v.  13),  like  sheaves  gathered  to  be  threshed  (cf.  Isaiah 
21.10;  Jeremiah  51.  33).  The  Hebrew  is  singidar,  "sheaf." 
However  great  the  numbers  of  the  foe,  they  are  all  but  as 
ojies/iea/ready  to  be  threshed.  [Calvin.J  Threshing  was 
done  by  treading  with  the  feet:  hence  the  propriety  of  the 
image  for  treading  under  foot  and  breaking  asunder  the 
foe.  13.  thresh— destroy  thy  foes  "  gathered"  by  Jehovah 
as  "sheaves  "  (Isaiah  41. 15, 16).  thine  horn— Zion  being 
compared  to  an  ox  treading  corn,  and  an  ox's  strength 
lying  in  the  horns,  her  strength  is  implied  by  giving  her  a 
horn  of  iron  (cf.  1  Kings  22.  11).  beat  in  pieces  many— 
(Daniel  2.  44.)  I  will  consecrate  tlieir  gain  unto  the 
Lord— God  subjects  the  nations  to  Zion,  not  for  lier  own 
pelflsh  aggrandizement,  but  for  His  glory  (Isaiah  60.  6,  0 ; 
•Zechariah  14.  20,  with  which  cf.  Isaiah  23. 18)  and  for  their 
ultimate  good;  therefore  He  is  here  called,  not  merely 
God  of  Israel,  but  "  Lord  of  the  whole  earth." 

CHAPTER   V. 

Ver.  1-15.  The  Calamities  which  pkecede  Messiah's 
Advent.  His  Kingdom,  Conquest  of  Jacob's  foes,  and 
Blessing  UPON  His  People.  1.  gather  thyself  in  troops 
— i.  e,,  thou  Shalt  do  so,  to  resist  the  enemy.  Lest  tlie 
faithful  should*  fall  into  carnal  security  because  of  the 
previous  promises,  he  reminds  them  of  the  calamities 
whicli  are  to  precede  the  prosperity,  daughter  of  troops 
-Jerusalem  is  so  called  on  account  of  her  numerous  troops. 
he  liath  laid  siege- </ie  enemy  hath,  tliey  shall  smite 
the  judge  of  Israel  witli  a  rod  upon  the  cheeU— the 
greatest  of  insults  to  an  Oriental.  Zedekiah,  the  judge  (or 
king,  Amos  2.  3)  of  Israel,  was  loaded  with  insults  by  the 
Chaldeans.  So  also  the  other  princes  and  judges  (Lamen- 
tations 3.  30).  Hengstenbekg  thinks  the  expression, 
"  the  judge,"  marks  a  time  when  no  king  of  the  house  of 
David  reigned.  The  smiting  on  the  cheek  of  other  judges 
of  Israel  was  a  type  of  tlie  same  indignity  offered  to  Him 
who  nevertheless  is  the  Judge,  not  only  of  Israel,  but  also 
Df  the  world,  and  who  is  "from  everlasting  "  {v.  2;  Isaiah 
50,  6 ;  Matthew  26.  67 ;  27.  30).    8.  Beth-lel»em  Ephratah- 

Genesis  48. 7),  or,  Beth-lehem  Judah ;  so  called  to  distin- 
guish it  from  Beth-lehem  in  Zebulun.  It  is  a  few  miles 
south-west  of  Jerusalem.  Beth-lehem  means  the  house 
of  bread;  Ephratah  means  fruitful :  both  names  referring 
to  the  fertility  of  the  region,  though  thou  be  little 
among — though  thou  be  scarcely  large  enough  to  be  reckoned 
among,  &c.  It  was  insignificant  in  size  and  population ; 
/so  that  in  Joshua  15.  21,  &c.,  it  is  not  enumerated  among 
the  cities  of  Judah;  nor  in  the  list,  Nehemiah  11.  25,  Ac. 
Under  Rehoboam  it  became  a  city :  2  Chronicles  11.  6,  "He 
built  Beth-lehem."  Mattliew  2.  6  seems  to  contradict 
Micah,  "  thou  art  not  the  least."  But  really  he,  by  an  in- 
692 


dependent  testimony  of  the  Spirit,  confirms  the  prophe* 
Little  in  worldly  importance,  tliou  art  not  least  (i.  <.,  liat 
from  least,  yea,  the  very  greatest)  among  the  thousands,  ol 
princes  of  Judah,  in  the  spiritual  significance  of  being  the 
birth-place  of  Messiah  (John  7.  42).  God  chooses  the  little 
things  of  the  world  to  eclipse  in  glory  Its  greatest  things 
(Judges  6. 15 ;  John  1.  46 ;  1  Corinthians  1.  27,  28).  The  low 
state  of  David's  line  when  Messiah  was  born  is  also  im- 
plied here,  thousands— each  tribe  was  divided  into  elans 
or  "  thousands"  (each  thousand  containing  a  thousand 
families :  like  our  old  English  division  of  counties  into 
hundreds),  which  had  their  several  heads  or  "princes;" 
hence  in  Matthew  2. 6  it  is  quoted  "princes,"  substantially 
the  same  as  in  Micah,  and  authoritatively  explained  in 
Mattliew.  Since  it  is  not  so  much  this  thousand  that  is 
preferred  to  the  other  thousands  of  Judah,  but  the  Governor 
or  Chief  Prince  out  of  it,  who  is  preferred  to  the  governors 
of  all  the  other  thousands.  It  is  called  a  "  town  "  (rather 
in  the  Greek  "village"),  John?.  42;  though  scarcely  con- 
taining a  thousand  inhabitants,  it  is  ranked  among  the 
"thousands"  or  larger  divisions  of  the  tribe,  because  of 
its  being  the  cradle  of  David's  line,  and  of  the  Divine  Son 
of  David.  Moses  divided  the  people  into  thousands,  hun- 
dreds, fifties,  and  tens,  with  their  respective  "rulers" 
(Exodus  18.  25 ;  cf.  1  Samuel  10.  19).  unto  me — unto  God 
the  Father  (Luke  1.  32):  to  fulfil  all  the  Father's  will  and 
purpose  from  eternity.  So  the  Son  declares  (Psalm  2.  7  ; 
40.  7,  8;  John  4.  34);  and  the  Father  confirms  it  (Matthew 
3.  17;  12.  18,  cf.  with  Isaiah  42.  1).  God's  glory  is  hereby 
made  tlie  ultimate  end  of  redemption,  ruler — the 
"Shiloh,"  "Prince  of  peace,"  "on  whose  shoulders  the 
government  is  laid"  (Genesis  49.  10;  Isaiah  9.  6).  In  2 
Samuel  23.  3,  "  He  that  ruleth  over  men  must  be  just,"  the 
same  Hebrew  word  is  employed ;  Messiah  alone  realizes 
David's  ideal  of  a  ruler.  Also  in  Jeremiah  30.  21,  "their 
governor  shall  proceed  from  the  midst  of  tliem;"  answer- 
ing closely  to  "out  of  thee  shall  come  forth  the  r%.ler,'^ 
here  (cf.  Isaiah  11.  1-4).  goings  forth  .  .  .  from  ever- 
lasting—the plain  antithesis  of  this  clause,  to  "come 
forth  out  of  thee  "  {from  Beth-lehem),  shows  that  the  eter- 
nal generation  of  the  Son  is  meant.  The  terms  convey  the 
strongest  assertion  of  infinite  duration  of  which  the  i/c- 
fcrew  language  is  capable  (cf.  Psalm  90.2;  Proverbs  8.22, 
23;  Joliii  1. 1).  Messiah's  generation  as  man  coming  forth 
unto  God  to  do  His  will  on  earth  is  from  Beth-lehem  ;  but 
as  Son  of  God,  His  goings  forth  are  from  everlasting.  Tiie 
promise  of  tlie  Redeemer  at  first  was  vaguely  general 
(Genesis  3. 15).  Tlien  the  Shemitic  division  of  mankind  is 
declared  as  the  quarter  in  whicli  He  was  to  be  looked  for 
(Genesis  9.  26,  27);  then  it  grows  clearer,  defining  tlie  race 
and  nation  wlience  the  Deliverer  should  come,  viz.,  the 
seed  of  Abraham,  the  Jews  (Genesis  12.  3);  then  tlie  par- 
ticular tribe,  Judah  (Genesis  49. 10) ;  then  the  family,  that 
of  David  (Psalm  89. 19, 20) ;  then  the  very  town  of  His  birth, 
here.  And  as  His  coming  drew  nigh,  the  very  parentage 
(Mattliew  1.;  Luke  Land  2.);  and  then  all  the  scattered 
rays  of  prophecy  concentrate  in  Jesus,  as  their  focus  (He- 
brews 1.  1,  2).  3.  "  Therefore  (because  of  His  settled  plan) 
ivill  God  give  up  to  their  foes  His  people  Israel,  until,"  &c. 
she  which  travailcth  hath  brought  forth — viz.,  "  the 
virgin"  mother,  mentioned  by  Micah's  contemporary, 
Isaiah  7. 14.  Zion  "  in  travail "  (cli.  4.  9, 10)  answers  to  the 
virgin  in  travail  of  Messiah.  Israel's  deliverance  from 
her  long  travail  pains  of  sorrow  will  synchronize  with 
the  appearance  of  Messiah  as  her  Redeemer  (Romans 
11.  26)  in  the  last  days,  as  the  Church's  spiritual  deliver- 
ance synclironized  with  the  virgin's  giving  birth  to 
Him  at  His  first  advent.  The  ancient  Church's  travail- 
like waiting  lor  Messiah  is  represented  by  the  virgin's  tra- 
vail. Hence,  both  may  be  meant.  It  cannot  be  restricted 
to  the  Virgin  Mary:  for  Israel  is  still  "given  up,"  though 
Messiah  has  been  "brought  forth"  eigliteen  and  a  half  cen- 
turies ago.  But  the  Church's  throes  are  included,  which 
are  only  to  be  ended  when  Christ,  having  been  preached 
for  a  witness  to  all  nations,  shall  at  last  appear  as  the  De- 
liverer of  Jacob,  and  when  the  times  of  the  Gentiles  shall 
be  fulfilled,  and  Israel  as  a  nation  shall  be  born  in  a  day 
(Isaiah  66, 7-11 ;  Luke  21,  24;  Revelation  12. 1,  2, 4;  cf.  Ro- 


The  Kingdom  of  Chnst. 


MICAH  VI. 


God!s  Controversy  with  His  People, 


ninns  8.  22).  the  remnant  of  his  brethren  shall  return 
unto  the  children  of  Israel— (Cf.  cli.  4.  7.)  The  remainder 
of  the  Israelites  dispersed  in  foreign  lands  shall  return  to 
join  their  countrymen  in  Canaan.  The  Hebrew  for  "  unto  " 
Is,  lit.,  upon,  implying  superaddition  to  those  already  gath- 
ered. 4.  he  shall  stand — i.e.,  persevere:  implying  the 
endurance  of  His  kingdom.  [Calvin.]  Rather,  His  sed- 
ulous care  and  pastoral  circumspection,  as  a  shepherd 
UancUs  erect  to  survey  and  guard  on  every  side  his  flock 
(Isaiah  61.  5).  [Maureb.]  feed— t.  e.,  rule:  as  the  Greek 
word  similarly  in  Matthew  2.  6  (Margin),  means  both  feed 
and  rule  (Isaiah  40. 11;  49. 10;  Ezekiel  34.  23;  cf.  2  Samuel 
5.  2 ;  7.  8).  In  tlie  majesty  of  the  name  of  the  JLord — pos- 
sessing the  majesty  of  all  Jehovah's  revealed  attributes 
("  name  ")  (Isaiah  11.  2;  Philippians  2.  6, 9 ;  Hebrews  2. 7-9). 
his  God— God  is  "his  God"  in  a  oneness  of  relation  dis- 
tinct from  the  sense  in  which  God  is  our  God  (John  20. 17). 
they  shall  abide — the  Israelites  ("  they,"  viz.,  the  return- 
ing remnant  and  the  "children  of  Israel"  previously  in 
Canaan)  shall  dwell  in  permanent  security  and  prosperity 
(ch.  4.  4;  Isaiah  14.  30).  unto  tlie  ends  of  the  earth — (Ch. 
4.  1;  Psalra  72.  8;  Zechariah  9.  10.)  5.  this  man— in  He- 
brew simply  This.  The  One  just  mentioned  ;  He  and  He 
alone.  Emphatical  for  Messiah  (cf.  Genesis  5.  29).  the 
peace — the  fountain-head  of  peace  between  God  and  man, 
between  Israel  and  Israel's  justly  oflfended  God  (Genesis 
49.  10;  Isaiah  9.6;  Ephesians  2.14,  17;  Colossians  1.20), 
and,  as  the  consequence,  the  fountain  of  "  peace  on  earth," 
wliere  heretofore  all  is  strife  (ch.  4.  3;  Hosea  2.  18 ;  Zecha- 
riah 9.  10;  Luke  2.  14).  the  Assyrian — being  Israel's  most 
powerful  foe  at  that  time,  Assyria  is  made  tlie  representa- 
tive of  all  the  foes  of  Israel  in  all  ages,  who  shall  receive 
their  final  destruction  at  Messiah's  appearing  (Ezekiel 
38).  seven  Shepherds,  and  elglit — seven  expresses  per- 
fection ;  seven  and  eigJU  is  an  idiom  for  a  full  and  sufficient 
number  (Job  5.  19;  Proverbs  6.  16;  Ecclesiastes  11.  2). 
principal  men— K<.,  anointed  {humble)  men  (Psalm  62.  9), 
such  as  the  apostles  were.  Their  anointing,  or  conse- 
cration and  qualification  to  office,  was  by  the  Holy  Spirit 
[Calvin]  (1  John  2.  20, 27).  "  Princes  "  also  were  anointed, 
and  they  are  mentioned  as  under  Messiah  (Isaiala  32.  1). 
English  Version  therefore  gives  the  probable  sense.  G. 
tvaste — lit.,  eat  up :  following  up  the  metaphor  of  shepiherds 
(cf.  Numbers  22.  4;  Jeremiah  6.3).  land  of  Niinrod— 
Babylon  (ch.  4.10;  Genesis  10.10);  or,  including  Assyria 
also,  to  which  he  extended  his  borders  (Genesis  10. 11).  in 
the  entrances— the  passes  into  Assyria  (2  Kings  3.  21). 
The  Margin  and  Jekosie,  misled  by  a  needless  attention 
to  the  parallelism,  "with  the  sword,"  translate,  "  with  her 
own  naked  swords ;"  as  in  Psalm  55.  21  the  Hebrew  is  trans- 
lated. But  "in  the  entrances"  of  Assyria,  answers  to, 
■'  within  our  borders."  As  the  Assyrians  invade  our  bor- 
det '.  so  shall  their  own  borders  or  "  entrances  "  be  invaded. 
tie  .  .  .  he— Messiah  shall  deliver  us,  wlien  the  Assyrian 
Bhall  come.  7.  remnant  of  Jacob — already  mentioned 
in  v.  3.  It  in  its  comparative  smallness  stands  in  antith- 
esis to  the  "  many  people."  A  remnant  though  Israel  be 
amidst  many  nations  after  her  restoration,  yet  she  shall 
exercise  the  same  blessed  influence  in  quickening  them 
spiritually  that  the  small  imperceptible  dew  exercises  in 
refreshing  tlie  grass  (Deuteronomy  32.  2;  Psalm  72.  6;  110. 
3).  The  Influence  of  the  Jews  restored  from  Babylon  in 
making  many  Gentile  proselytes  is  an  earnest  of  a  larger 
similar  cflect  hereafter  (Isaiah  66.  19;  Zechariah  8.13). 
from  the  Lord— Israel's  restoration,  and  the  consequent 
conversion  of  the  Gentiles  are  solely  of  grace,  tarrietli 
not  for  man— entirely  God's  work,  as  independent  of 
human  contrivance,  as  the  dew  and  rains  that  fertilize 
the  soil.  8.  a«  a  lion— In  v.  7  Israel's  benignant  influence 
on  the  nations  Is  described;  but  here  her  vengeance  on 
the  godless  hosts  who  assail  her  (Isaiah  66. 15, 16,  19,21- 
Zechariah  12.  3, 6, 8, 9 ;  14. 17, 18).  Judah  will  be  "  as  a  lion,'' 
not  in  respect  to  its  cruelty,  but  In  its  power  of  striking 
terror  into  all  opponents.  Under  the  Maccabees,  the 
Jews  acquired  Idumea,  Samaria,  and  parts  of  the  terri- 
tory of  Am  mon  and  Moab.  [Gkotius.]  But  this  was  only 
the  earnest  of  their  future  glory  on  their  coming  restora- 
tion.   9.  Thine  hand  shall  be  lifted  up— In  Isaiah  26. 11 


It  IS  Jehovah's  hand  that  is  lifted  up;  here  Israel's,  as  v.  8 
implies,  just  as  "Zion  "  is  addressed  and  directed  to  "  beat 
in  pieces  many  people"  (ch.  4.13;  cf.  Isaiah  54.15,  17). 
For  Israel's  foes  are  Jehovali's  foes.  "When  her  hand  is 
said  to  be  lifted  up,  it  is  Jehovah's  hand  that  strikes  the 
foe  by  her  (cf.  Exodus  13.  9,  with  14.  8).  10.  cut  off  thy 
horses  .  .  .  chariots— i-jz.,  those  used  for  the  purposes  of 
war.  Israel  had  been  forbidden  the  use  of  cavalry,  or  to 
go  to  Egypt  for  horses  (Deuteronomy  17. 16),  lest  tliey 
should  trust  in  worldly  forces,  rather  than  in  God  (Psalm 
20.  7).  Solomon  had  disregarded  this  command  (1  Kings 
10.  26,  28).  Hereafter,  saitli  God,  I  will  remove  these  im- 
pediments to  the  free  course  of  my  grace :  horses,  chariots, 
&c.,  on  which  ye  trust.  The  Cliurch  will  never  be  safe, 
till  she  is  stripped  of  all  creature-trusts,  and  rests  on  Je- 
hovah alone.  [Calvin.]  The  universal  peace  given  by 
God  shall  cause  warlilic  instruments  to  be  needless.  He 
will  cut  them  off  from  Israel  (Zechariah  9.  10);  as  she  will 
cut  them  off  from  Babylon,  the  representative  of  the  na- 
tions (Jeremiah  50.  37;  51.  21).  11.  cut  off.  .  ,  cities  .  .  . 
strongliolds— such  as  are  fortified  for  war.  In  that  time 
of  peace,  men  shall  live  in  unwalled  villages  (Ezekiel  38, 
11;  cf.  Jeremiah  23.  6;  49.  31;  Zechariah  2.  8).  13.  witch- 
crafts out  of  thine  hand— i.  e.,  wliich  thou  now  usest. 
13.  graven  images  .  .  .  cut  off— (Cf.  Isaiah  2.  8, 18-21 ;  30.  22 ; 
Zechariah  13.  2.)  standing  images— statues.  ■  14.  groves 
.  .  .  cities — the  "groves  "are  the  idolatrous  symbol  of  As- 
tarte  (Deuteronomy  16.  21;  2  Kings  21.  7).  "Clities  "  being 
parallel  to  "groves,"  must  mean  cities  in  or  near  which 
such  idolatrous  groves  existed.  Cf.  "city  of  the  house  of 
Baal "  (2  Kings  10.  25),  i.  e.,  a  portion  of  the  city  sacred  to 
Baal.  15.  vengeance  .  .  .  such  as  they  have  not  heard 
— or,  as  the  Hebrew  order  favours,  "  the  nations  that  have 
not  hearkened  to  my  warnings."    So  LXX.  (Psalm  149. 7). 

CHAPTER    VI. 

Ver.  1-16.  Appeal  before  all  Creation  to  the  Is- 
raelites TO  testify,  if  they  can,  if  Jehovah  ever 
t>id  aucrht  but  acts  of  kindness  to  them  from  the 
Earliest  period:  God  requires  of  them  not  so 
MUCH  Sacrifices,  as  real  Piety  and  Justice:  Their 
Impieties  and  coming  Punishment.  1.  contend  tliou— 
Israel  is  called  by  Jehovah  to  plead  witli  Him  in  coutro- 
versj'.  Ch.  5. 11-13  suggested  the  transition  from  those 
happy  times  described  in  ch.  4.  and  5.,  to  the  prophet's  own 
degenerate  times  and  people,  befox-c  the  mountains— m 
their  presence;  personified  as  if  witnesses  (cf.  ch.  1.2; 
Deuteropomy  32. 1 ;  Isaiah  1.  2).  Not  as  Margin,  "with ;" 
as  God's  controversy  is  witli  Israel,  not  ivith  them.  3. 
Lord's  controversy— How  great  is  Jehovah's  condescen- 
sion, who,  though  tlie  supreme  Lord  of  all,  yet  wishes  to 
prove  to  worms  of  the  eartli  the  equity  of  His  dealings 
(Isaiah  5.3;  43.26).  3.  my  people— the  greatest  aggra- 
vation of  their  sin,  that  God  always  treated  them,  and 
still  treats  them,  as  His  people,  -^vliat  have  I  done  unto 
thee T— save  kindness,  that  thou  revoltest  from  me  (Jere- 
miah 2.  5,  31).  >vherein  have  I  -^vearled  thee  J — What 
commandments  have  I  enjoined  that  should  have  wearied 
thee  as  irksome  (1  John  5.3)?  4t.  Vor—Nay,  on  the  con- 
trary, so  far  from  doing  anytlilug  harsh,  I  did  thee  every 
kindness  from  the  earliest  years  of  thy  nationality.  Mir- 
iam—mentioned, as  being  the  prophetess  who  led  the  fe- 
male chorus  who  sang  the  song  of  Moses  (Exodus  15. 20). 
God  sent  Moses  to  give  the  best  laws ;  Aaron  to  pray  for 
the  people ;  Miriam  as  an  example  to  the  women  of  Israel. 
5.  wliat  Balah  .  .  .  consulted— how  Balak  plotted  to  de- 
stroy thee  by  getting  Balaam  to  curse  thee  (Numbers  22. 
5).  ■»vhat  Balaam  .  ,  .  answered  —  how  the  avaricious 
prophet  was  constrained  against  his  own  will,  to  bless  Is- 
rael whom  he  had  desired  to  curse  for  the  sake  of  Balak's 
reward  (Numbers  24. 9-11).  [Maureb.]  Grotius  explains 
It,  "how  Balaam  answei-ed,  that  the  only  way  to  injure 
thee  was  by  tempting  thee  to  idolatry  and  whoredom" 
(Numbers  31. 16).  The  mention  of  "Shittim"  agrees  with 
this:  as  it  was  the  scene  of  Israel's  sin  (Numbers  25. 1-5; 
2  Peter  2. 15;  Revelation  2.14).  from  Shittim  unto  Gil- 
gal— not  that  Balaam  accompanied  Israel  from  Shittim 

693 


OocPs  Controversy  with  His  People, 


MICAH    VII. 


for  their  Injustice  and  Idolati-y. 


to  Gilgal:  for  he  was  slain  in  Midian  (Numbers  81.  8). 
But  the  clause,  "from  Shittim,"  alone  applies  to  Balaam, 
"Remember"  God's  kindnesses  "from  Shittim,"  the 
scene  of  Balaam's  wicked  counsel  taking  efifect  in  Israel's 
sin,  wliereby  Israel  merited  utter  destruction  but  for 
Gods  sparing  mercy,  "to  Gilgal,"  the  place  of  Israel's 
first  encampment  in  the  promised  land  between  Jericho 
and  Jordan,  where  God  renewed  the  covenant  with  Israel 
by  circumcision  (Joshua  5.  2-11).  Know  tlie  rigHteous- 
i»c88— recognize  that,  so  far  from  God  having  treated  thee 
harshly  (v.  3),  His  dealings  have  been  kindness  itself  (so 
•'  righteous  acts"  for  gracious.  Judges  5. 11 ;  Psalm  21. 5 ;  112. 
9).  6.  AVliercwith  shall  I  come  before  tUe  Lord  T— The 
people,  convicted  by  the  previous  appeal  of  Jehovah  to 
them,  ask  as  if  they  knew  not  (cf.  v.  8)  what  Jehovah  re- 
quires of  them  to  appease  Him,  adding  that  they  are 
ready  to  offer  an  immense  heap  of  sacrifices,  and  those 
the  most  costly,  even  to  the  fruit  of  their  own  body. 
bwriit  offerings— (Leviticus  1.)  calves  of  a  year  old— 
which  used  to  be  offered  for  a  priest  (Leviticus  9. 2,  3).  T. 
rivers  of  oil— used  in  sacrifices  (Leviticus  2, 1, 15).  Will 
God  be  appeased  by  my  offering  so  much  oil  that  it  shall 
flow  in  myriads  of  torrents  ?  my  first-born— (2  Kings  3. 
27.)  As  the  king  of  Moab  did.  fruit  of  my  body— m^/  chil- 
dren, as  an  atonement  (Psalm  132. 11).  The  Jews  offered 
human  sacrifices  in  the  valley  of  Hinnom  (Jeremiah  19. 
5 ;  32. 35 ;  Ezekiel  23.  27).  8.  He— Jehovah,  liatli  sliowed 
tliee — long  ago,  so  that  thou  needest  not  ask  the  question 
as  if  thou  hadst  never  heard  {v.  6;  cf.  Deuteronomy  10. 12; 
80. 11-14).  -^vbat  Is  good— "the  good  things  to  come"  un- 
der Messiah,  of  which  "the  law  had  the  shadow."  The 
Mosaic  sacrifices  were  but  suggestive  foreshadowings  of 
His  better  sacrifice  (Hebrews  9. 23 ;  10. 1).  To  have  this 
"good"  first  "showed,"  or  revealed  by  the  Spirit,  is  the 
only  basis  for  the  superstructure  of  the  moral  require- 
ments which  follow.  Thus  the  way  was  prepared  for  the 
Gospel.  Tbe  banishment  of  the  Jews  from  Palestine  is 
designed  to  preclude  the  possibility  of  their  looking  to  the 
Mosaic  rites  for  redemption,  and  shuts  them  up  to  Mes- 
siah, justly  .  .  .  mercy — preferred  by  God  to  sacrifices. 
For  the  latter  being  positive  ordinances,  are  only  means 
designed  with  a  view  to  the  former,  which  being  moral 
duties  are  the  ends,  and  of  everlasting  obligation  (1  Sam- 
uel 15. 22 ;  Hosea  6. 6 ;  12. 6 ;  Amos  5. 22, 24).  Two  duties  to- 
wards man  are  specified— :;t«^jce,  or  strict  equity;  and 
mercy,  or  a  kindly  abatement  of  what  we  might  justly  de- 
mand, and  a  hearty  desire  to  do  good  to  others,  to  walU 
humbly  Tvitli  tUy  God— passive  and  active  obedience 
towards  God.  The  three  moral  duties  here  are  summed 
up  by  our  Lord  (Matthew  23.23),  "judgment,  mercy  and 
faith"  (iu  Luke  11. 42,  "the  love  of  God").  Cf.  James  1.27. 
To  walk  with  God  implies  constant  prayer  and  watchful- 
ness, familiar  yet  "humble"  converse  with  God  (Genesis 
5.  24 ;  17. 1).  9.  unto  tlie  city— Jerusalem,  the  man  of  -^vis- 
dom — as  in  Proverbs  13.6,  Hebrew,  "sin  "  is  used  for  "a 
man  of  sin,"  and  in  Psalm  109. 4,  "  prayer"  for  "  a  man  of 
prayer;"  so  here  "wisdom"  for  "<7ie  man  o/ wisdom." 
sliall  see  thy  name — shall  regard  thee.  In  thy  revelations 
of  thyself.  Cf.  the  end  of  ch.  2.,  v.  7.  God's  "  name"  ex- 
presses the  sum  total  of  His  revealed  attributes.  Con- 
trast with  this  Isaiah  26. 10,  "  will  not  behold  the  majesty 
of  the  Lord."  Another  reading  is  adopted  by  LXX.,  8p- 
riac  and  Vulgate,  "  there  is  deliverance  for  those  who/ear 
thy  name."  English  Ve7-sion  is  better  suited  to  the  con- 
nection; and  the  rarity  of  the  J7e6r«f  expression,  as  com- 
pared with  the  frequency  of  that  in  the  other  reading, 
makes  it  less  likely  to  be  an  interpolation,  hear  .  .  .  the 
rod,  &c.— hear  what  punishment  (cf.  v.  13,  &c. ;  Isaiah  9. 3; 
10. 5,  2t)  awaits  you,  and  from  whom.  I  am  but  a  man, 
and  so  ye  may  disregard  me ;  but  remember  my  message 
Is  not  mine,  but  God's.  Hear  the  rod  when  it  is  come,  and 
you  feel  its  smait.  Hear  what  counsels,  what  cautions  it 
speaks,  appointed  it— (Jeremiah  47. 7.)  10.  Are  there 
yet— notwithstanding  all  my  warnings.  Is  there  to  be  no 
end  of  acquiring  treasures  by  wickedness?  Jehovah  is 
speaking  (v.  9).  scant  measure  .  .  .  abominable— (Prov- 
erbs 11. 1 ;  Amos  8. 5.)  11.  Shall  I  count  them  pure— ?«., 
"  Shall  I  be  pure  with,"  &c.  WUh  the  pure  God  shows  Him- 
694 


self  pure;  hut  u-ith  the  froivard  God  shaivs  Himself  frmvard 
(Psalm  18.26).  Men  often  are  changeable  in  their  judg- 
ments. But  God,  in  the  case  of  the  impure  who  use 
"  wicked  balances,"  cannot  be  pure,  i.  e.,  cannot  deal  with 
them  as  He  would  with  the  pure.  Vatablus  and  Hen- 
derson make  the  "I  "  to  be  "any  one;"  "Can  I  (i.e.,  one) 
be  innocent  with  wicked  balances  ?"  But  as  "  I,"  in  v.  13, 
refers  to  Jehovah,  it  must  refer  to  Him  also  here,  the  bag 
— in  which  weights  used  to  be  carried,  as  well  as  money 
(Deuteronomy  25.  13;  Proverbs  16.  11).  12.  For— rather, 
"  Inasmuch  as,"  &c. ;  the  conclusion  "  therefore,"  &c.,  fol- 
lowing in  17. 13.  thereof— of  Jerusalem.  13.  make  thee 
sick  in  smiting- (Leviticus  26. 16,  to  which  perhaps  the 
allusion  here  is,  as  in  v.  14;  Psalm  107. 17, 18;  Jeremiah  13. 
13.)  14.  eat  .  .  .  not  be  satisfied — fulfilling  the  threat, 
Leviticus  26. 26.  thy  castiugdo'wn  shall  be  in  the  midst 
of  thee— thou  shalt  be  cast  down,  not  merely  on  iny  bor- 
ders, but  in  the  midst  of  thee,  thy  metropolis  and  temple 
being  overthrown.  [TiRiNtrs.]  Even  though  there  should 
be  no  enemy,  yet  thou  shalt  be  consumed  with  intestine 
evils.  [Calvin.]  Matjeer  translates,  as  from  a.n  Arabia 
root,  "there  shall  be  emptiness  in  thy  belly."  Similaily 
Grotius,  "there  shall  be  a  sinking  of  thy  belly  (once 
filled  with  food),  tlirough  hunger."  This  suits  the  paral- 
lelism to  the  first  clause.  But  English  Version  maintains 
the  parallelism  sufliciently.  The  casting  down  in  the 
midst  of  the  land,  including  the  failure  of  food,  through 
the  invasion;  thus  answering  to,  "Thou  shalt  eat,  and 
not  be  satisfied."  thou  shalt  taUe  hold,  but  .  .  .  not  de- 
liver—thou shalt  take  hold  (witli  thine  arms),  in  order  to 
save  [Calvin]  thy  wives,  children  and  goods.  Matjree, 
from  a  different  root,  translates,"  thou  shalt  remove  them," 
in  order  to  save  them  from  the  foe.  But  thou,shalt  fail  in 
the  attempt  to  deliver"  them  (Jeremiah  50.  37).  that 
Tvlisch  thou  deliverest— if  haply  thou  dost  rescue  aught, 
it  will  be  for  a  time ;  I  will  give  it  up  to  the  foe's  sword. 
15.  so-»v  .  .  .  not  reap— fulfilling  the  threat  (Leviticus  26. 
16;  Deuteronomy  28.33-40;  Amos  5. 11).  16.  statutes  of 
Omrl  — tlie  founder  of  Samaria  and  of  Aliab's  wicked 
house;  and  a  supporter  of  Jeroboam's  superstitions 
(1  Kings  16. 16-28).  This  verse  is  a  recapitulation  of  what 
was  more  fully  stated  before,  Judah's  sin  and  consequent 
punishment.  Judah,  though  at  variance  with  Israel  on 
all  things  else,  imitated  her  impiety,  vrorhs  of .  .  . 
Ahab  (1  Kings  21.25,26.)  ye  ■»valh  In  tlielr  counsels — 
though  these  superstitions  were  the  fruit  of  their  king's 
"counsels"  as  a  master-stroke  of  state  policy,  yet  tliese 
pretexts  were  no  excuse  for  setting  at  nauglit  the  coun- 
sels and  will  of  God.  that  1  sliould  malce  thee  a  desola- 
tion— thy  conduct  is  framed  so,  as  if  it  was  thy  set  pur- 
pose "that  I  should  make  thee  a  desolation."  inhabit- 
ants thereof— Vi2.,  of  Jerusalem,  hissing — (Lamentations 
2. 15.)  the  reproach  of  my  people— the  very  thing  ye 
boast  of,  vi2.,tliat  ye  are  "  my  people,"  will  only  increase 
the  severity  of  j'our  punishment.  The  greater  was  my 
grace  to  you,  tlie  greater  shall  be  your  punishment  for 
having  despised  it.  Your  being  God's  people  in  name, 
whilst  walking  in  His  love,  was  an  honour;  but  now  the 
name,  without  the  reality,  is  only  a  "  reproach"  to  you. 

CHAPTER    VII. 

Ver.  1-20.  The  Universality  of  the  Corruption  ; 
The  Chosen  Remnant,  Driven  from  every  Human 
Confidence,  turns  To  God;  Triumphs  by  Faith  over 
HER  Enemies;  Is  Comforted  by  God's  Promises  in  an- 
swer TO  Prayer,  and  by  the  Confusion  of  her  Ene- 
mies, AND  so  breaks  FORTH  INTO  PRAISES  OF  GOD'S 
CHARACTER.  1.  I  am  as  -^vhen,  &c. — It  is  tlie  same  with 
me  as  with  one  seeking  fruits  after  the  harvest,  grapes 
after  the  vintage.  "There  is  not  a  cluster"  to  be  found:  no 
"  first-ripe  fruit"  (or  early  fig,  note,  Isaiah  28. 4)  which  "  ray 
soul  desireth."  [Maurer.]  So  I  look  in  vain  for  any  good 
men  left  (v.  2),  3.  (Psalm  12.  1.)  good  man — the  Hebreio 
expresses  "one  merciful  and  good  in  relation  to  man," 
rather  than  to  God.  3.  That  they  may  do  evil  -with 
both  hands  earnestly — lit.,  "  Their  hands  are  for  evil  tliat 
they  may  do  it  well"  (i.  e.,  cleverly  and  successfully),    tha 


Tiie  Church's  Confidence  in  God. 


MICAH  VII. 


lie  Comforlelh  her  by  Promises, 


great  man,  he— emphatic  repetitioa.  As  for  the  great  man, 
he  no  sooner  has  expressed  his  bad  desire  {lit.,  the  inis- 
chief  or  lust  of  his  soul),  than  the  venal  judges  are  ready  to 
wrest  tlie  decision  of  the  case  according  to  his  wish,  so 
they  'wrap  it  up — the  Hebreiv  is  used  of  intertwining  cords 
together.  The  "  tlireefold  cord  is  not  quickly  broken"  (Ec- 
clesiastes  4.  12);  here  the  "prince,"  the  "judge,"  and  the 
"great  man"  are  the  three  in  guilty  complicity.  "They 
wrap  it  up,"  viz.,  they  conspire  to  carry  out  the  great  man's 
desire  at  the  sacrifice  of  justice.  4.  a«  a  'brier— or  thorn; 
pricking  with  injury  all  who  come  in  contact  with  them 
(2  Samuel  2.3.  6,  7;  Isaiah  55. 13;  Ezekiel  2.  6).  the  day  of 
thy  watchmen— the  day  foretold  by  thy  (true)  prophets, 
ns  the  time  of  "  tliy  visitation"  in  wrath.  [Guotius.]  Or, 
"the  day  of  thy  false  prophets  being  punished;"  they  are 
specially  threatened  as  being  not  only  blind  themselves, 
but  leading  others  blindfold.  [Calvin.]  now— at  the 
time  foretold,  "at  that  time;"  the  prophet  transporting 
himself  into  it.  perplexity— (Isaiah  22.  5.)  They  shall 
not  know  whither  to  turn  to.  5.  Trust  ye  not  in  a  friend 
— Faith  is  kept  nowhere:  all  to  a  man  are  treacherous 
(Jeremiali  9.  2-6).  When  justice  is  perverted  by  the  great, 
faith  nowhere  is  safe.  So,  in  gospel  times  of  persecution, 
"  a  man's  foes  are  they  of  his  own  household"  (Matthew  10. 
85,  36;  Luke  12.  5;S).  guide— a  counsellor  [Calvin]  able  to 
help  and  advise  (cf.  Psalm  118.  8,  9;  146.  3).  The  head  of 
your  family,  to  whom  all  the  members  of  the  family 
would  naturally  repair  in  emergencies.  Similarly  the 
Jlebreiu  is  translated  in  Joshua  22. 14,  and  "chief  friends" 
in  Proverbs  16.  28.  [Grotius.]  her  that  lieth  in  thy 
hosom— thy  wife  (Deuteronomy  13.  6).  6.  son  dishouour- 
eth  tlie  father- the  state  of  unnatural  lawlessness  in  all 
relations  of  life  is  here  described  which  is  to  characterize 
the  last  times,  before  Messiah  comes  to  punish  the  ungodly 
and  save  Israel  (cf.  Luke  21.  16;  2  Timothy  3.  1-3).  7. 
Tlierefore  I  ^viH  look  unto  tlie  Liord— as  if  no  one  else 
were  before  mine  eyes.  We  must  not  only  "  look  unto  the 
Lord,"  but  also  "wait  for  Him."  Having  no  hope  from 
man  (v.  5,  6),  Micah  speaks  in  the  name  of  Israel,'  who 
herein,  taught  by  chastisement  (v.  4)  to  feel  her  sin  (v.  9), 
casts  herself  on  the  Lord  as  her  only  hope,  in  patient 
waiting  (Lamentations  3.  26).  She  did  so  under  the  Baby- 
lonian captivity;  she  shall  do  so  again  hereafter  when 
the  spirit  of  grace  shall  be  poured  on  her  (Zechariah  12. 
10-13).  8.  Rejoice  not — at  my  fall,  •wlien  I  sit  in  darkness, 
the  L/ord  shall  be  a  light— Israel  reasons  as  her  Divine 
representative,  Messiah,  reasoned  by  faith  in  His  hour  of 
(larliness  and  desertion  (Isaiah  50. 7, 8, 10).  Israel  addresses 
Babylon,  her  triumphant  foe  (or  Edom),  as  a  female;  the 
typo  of  her  last  and  worst  foes  (Psalm  137.7,8).  "Mine 
enemy,"  in  Hebreio,  is  feminine,  wljen  I  fall,  1  shall 
arise— (Psalm  37.  24;  Proverbs  24.16.)  9.  bear— patiently. 
tlie  Indignation  of  the  Lord — His  punishment  inflicted 
on  me  (I>auientations  3.39).  The  true  penitent  "accepts 
the  punishment  of  his  iniquity"  (Leviticus  26.  41,  43); 
they  who  murmur  against  God,  do  not  yet  know  their 
guilt  (J0I3  40.4,5).  execute  judgment  for  me — against 
my  foe.  God's  people  plead  guilty  before  God;  but,  in 
respect  to  their  human  foes,  they  are  innocent  and  un- 
deserving of  tlieir  foes'  injuries,  bring  me  forth  to  tlie 
light— to  the  temporal  and  spiritual  redemption.  I  shall 
behold  his  righteousness— His  gracious  faithfulness  to 
His  promises  (Psalm  103.  17).  10.  shame  shall  cover  lier 
—in  seeing  how  utterly  mistaken  she  was  in  supposing 
that  I  was  utterly  ruined.  Where  is  .  .  .  thy  Go<l— 
(Psalm  42.  3,  10).  If  He  be  "thy  God,"  as  thou  sayest,  let 
Him  come  now  and  deliver  thee.  So  as  to  Israel's  repre- 
Kcrilative,  Messiah  (Mattliew  27.  43).  mine  eyes  sliall  be- 
hold hei^a  just  retribution  in  kind  upon  the  foe  who  had 
said,  "  Let  our  eye  look  upon  Zion."  Zion  shall  behold  her 
foe  prostrate,  not  with  the  carnal  joy  of  revenge,  but  with 
pplritual  joy  in  God's  vindicating  His  own  righteousness 
(Isaiah  06.24;  Uevelation  16.5-7).  shall  she  be  trodden 
down— lierself,  who  had  trodden  down  me.  11.  thy  walla 
.  .  be  built— under  Cyrus,  after  the  seventy  years'  cap- 
tivity; and  again,  hereafter,  when  the  Jews  shall  be  re- 
stored (Amos  9.  11 ;  Zechariah  12.  6).  shall  the  decree  be 
far  removetl- fix.,  thy  tyrannical  decree  or  rule  of  Baby- 


lon shall  be  put  away  from  thee,  "the  statutes  that  were 
not  good"  (Ezekiel  20.  2-5).  [Calvin.]  Psalm  102.  13-16: 
Isaiah  9.  4.  The  Hebrew  is  against  Maurer'S  translation, 
"the  boundary  of  the  city  shall  be  far  extended,"  so  as  to 
contain  the  people  flocking  into  it  from  all  nations  (v.  12; 
Isaiah  49.  20 ;  54.  2).  13.  In  that  day  also— rather,  an  an- 
swer to  the  supposed  question  of  Zion,  When  shall  my 
walls  be  built?  "The  day  (of  thy  walls  being  built)  is 
the  day  when  there  shall  come  to  thee  he  (i.  e.,  many) 
from  Assyria,"  <fcc.  [Ludovicus  de  Dietj.]  The  Assyr- 
ians (including  the  Babylonians)  who  spoiled  thee  shall 
come.  and.  from  the  fortified  cities — rather,  to  suit  the 
parallelism,  "from  Assyria  even  to  Egypt."  {Matzor  m&y 
be  so  translated.)  So  Assyria  and  Egypt  are  contrasted 
in  Isaiah  19.  '23.  [Maurek.]  Calvin  agrees  with  Engli^sh 
Version,  "from  all  fortified  cities."  from  the  fortress 
even  to  the  river—"  from  Egypt  even  to  the  river"  Eu- 
phrates (answering  in  parallelism  to  "Assyria").  [Mau- 
Rek.J  Cf.  Isaiah  11.  15,16;  19.23-25;  27.13;  Hosea  11.  H; 
Zechariah  10. 10.  13.  However  glorious  the  prospect  of  res- 
toration, the  Jews  are  not  to  forget  the  visitation  on  their 
"laud"  which  is  to  intervene  for  the  "  fruit  of  (evil  caused 
by)  their  doings"  (of.  Proverbs  1.  31;  Isaiah  3. 10, 11;  Jere- 
miah 21. 14).  14.  Feed  thy  people— Prayer  of  the  prophet, 
in  the  name  of  his  people  to  God,  which,  as  God  fulfils 
believing  prayer,  is  proi)hetical  of  what  God  ivould  do. 
When  God  is  about  to  deliver  His  people.  He  stirs  up 
their  friends  to  pray  for  them,  feed— including  the  idea 
of  both  pastoral  ntJe  and  care  over  His  people  {Margin,  ch. 
5. 4),  regarded  as  a  flock  (Psalm  80. 1 ;  100.  3).  Our  calamity 
must  be  fatal  to  the  nation,  unless  tliou  of  thy  unmerited 
grace,  remembering  thy  covenant  witli  "thine  heritage' 
(Deuteronomy  4.  20;  7.6;  32.9),  shalt  restore  us.  thy  rod 
—the  shepherd's  rod,  wherewith  he  directs  the  flock 
(Psalm  23.4).  No  longer  tlie  rod  of  punishment  (ch.  6.9). 
■which  dwell  solitarily  in  the  -wood,  in  .  .  .  Carmel — 
let  tiiy  people  who  have  been  dwelling  as  it  were  in  a  sol- 
itude of  woods  (i?i.  the  world,  but  not  of  it),  scattered 
among  various  nations,  dwell  in  Carmel,  i.  e.,  where  there 
are  fruit-bearing  lands  and  vineyards.  [Calvin.]  Rather, 
"  which  are  about  to  dwell  (i.  e.,  tliat  they  may  dwell)  sep- 
arate in  the  wood,  in  .  .  .  Carmel"  [Maurer],  which  are 
to  be  no  longer  mingled  with  the  heatlien,  but  are  to  dwell 
as  a  distinct  people  in  their  own  land.  Micah  has  here 
Balaam's  prophecy  in  view  (cf.  ch.  6.  5,  where  also  Balaam 
is  referred  to).  "  Lo,  the  people  shall  dwell  alone"  (Num- 
bers 23.  9;  cf.  Deuteronomy  33.  28).  To  "feed  in  the  wood 
in  Carjnel,"  is  to  feed  in  the  rich  pastures  among  its 
woods.  To  "sleep  in  the  woods,"  is  the  image  of  most  per- 
fect security  {EzeKiel  34.25).  So  that  the  Jews^  security,  aa 
well  as  their  distinct  nationality,  is  here  foretold.  Also  Jer- 
emiah 49.  31.  Bashan— famed  for  its  cattle  (Psalm  22. 12; 
Amos  4. 1).  Parallel  to  this  passage  is  Jeremiah  50.  19. 
Bashan  and  Gilead,  east  of  Jordan,  were  chosen  by  Reu- 
ben, Gad,  and  half  Manasseh,  as  abounding  in  pastures 
suited  for  their  many  cattle  (Numbers  32. ;  Deuteronomy 
3. 12-17).  15.  tliy  .  .  .  him- both  referring  to  Israel.  So 
in  V.  19  the  person  is  changed  from  the  first  to  tlie  third, 
"us  .  .  .  our  .  .  .  their."  Jehovali  here  ans\vers  Micah's 
prayer  in  v.  14,  assuring  him,  that  as  He  delivered  His 
people  from  Egypt  by  miraculous  power,  so  He  would 
again  "show"  it  in  their  behalf  (Jeremiah  10.  14, 15).  10. 
sliall  see— the  "marvellous  things"  (v.  15;  Isaiah  "26.  11). 
confounded  at  all  their  miglit— having  so  suddenly 
proved  unavailing:  that  miglit  wherewith  tliey  had 
thought  that  there  is  nothing  which  they  could  not  effect 
against  God's  people,  lay  .  .  .  hand  upon  .  .  .  mouth 
—the  gesture  of  silence  (Job  21.  5;  40.  4;  Psalm  107.  42;' 
Isaiah  52.  15).  They  shall  be  struck  dumb  at  Israel's  mar- 
vellous deliverance,  and  no  longer  boast  that  God's  peo- 
ple is  destroyed,  ears  .  .  ,  deaf— they  shall  stand  as- 
tounded so  as  not  to  hear  what  shall  be  said.  [Grotius.] 
Once  they  had  eagerly  drunk  In  all  rumours  as  so  many 
messages  of  victories;  but  then  they  shall  be  afraid  of 
hearing  them,  because  they  continually  fear  new  disas- 
ters, when  they  see  the  God  of  Israel  to  be  so  powerful. 
[Calvin.]  They  shall  close  their  ears  so  as  not  to  be  com- 
pelled to  hear  of  Israel's  successes.    17.  lick  the  dust— in 

695 


Introduction.  NAHUM.  .  Introduction. 

abject  prostration  as  suppliants  (Psalm  72. 9 ;  cf.  Isaiah  49.  averse  from  wrath.    19.  turn  again— to  us,  from  having 

23;  65.25).    mo-ve  oixt  ot  their  liolea— as  reptiles  from  their  been  turned  away  from  us.    subdue  our  iniquities — lit., 

holes,  they  shall  come  fortli  from  their  hiding-places,  or  tread  underfoot,  as  being  hostile  and  deadly  to  us.    With- 

fortresses  (Psalm  18. 45),  to  give  -themselves  up  to  the  con-  out  subjugation  of  our  bad  propensities,  even  pardon  could 

querors.    More  lit.,  "  they  shall  tremble  from,"  i.  e.,  trem-  not  give  us  peace.    When  God  takes  away  the  guilt  of  sin 

blingly  come  forth  from  their  coverts,    like  worms— rep-  tliat  it  may  not  condemn  us,  He  takes  away  also  the 

tiles  or  a-awlers  (Denteronomy  32.  2i),  they  shall  be  afraid  power  of  sin  that  it  may  not  rule  us.    cast  .  .  .  into  .  .  . 

of  the  Lord— or,  they  shall  in  fear  turn  with  haste  to  the  depths  of  the  sea— never  to  rise  again  to  view,  buried  out 

Lord.    Thus  the  antithesis  is  brought  out.     They  shall  of  sight  in  eternal  oblivion:  not  merely  at  the  shore  side, 

tremble  forth  from  their  holes:  they  shall  in  trepidation  where  they  may  rise  again,    our  .  .  .  their  — change  of 

turn  to  the  Lord  for  salvation  (cf.  Note,  Hosea  3. 5,  and  Jer-  person.    Micah  in  the  first  case  identifying  himself  and 

emiah  S3. 9).    fear  because  of  tliee— shall  fear  thee,  Je-  his  sins  with  his  people  and  their  sins;  in  the  second, 

novah  [and  so  fear  Israel  as  under  thy  guardianship],  speaking  o/ them  and  their  sins.    20.  perform  the  truth 

There  is  a  change  here  from  speaking  o/ God  to  speaking  —the  faithful  promise,    to  Jacob  .  .  .  Abraham— thou 

io  God.    [Mauber.]    Or  rather,  "shall  fear  thee,  Israel."  shalt  make  good  to  their  posterity  the  promise  made  to  the 

[Henderson.]    18.    Grateful  at  such  unlooked-for  grace  patriarchs.    God's  promises  are  called  "  mercy,"  because 

being  promised  to  Israel,  Micah  breaks  forth  into  praises  they  flow  slowly  fi-om  grace;  "truth,"  because  tliey  will 

of  Jehovah,    passeth  by  the  transgi'esslon— not  conniv-  be  surely  performed  (Luke  1. 72,  73 ;  1  Thessalonians  5.  24). 

ing  at  it,  but  forgiving  it;  leaving  it  unpunished,  as  a  sworn  unto  our  fathers— <Psalm  105.  9. 10.)    The  promise 

traveller  posse*  fej/ what  he  chooses  not  to  look  into(Prov-  to  Abraham  is  in  Genesis  12.2;  to  Isaac,  in  Genesis  26.24; 

erbs  19.11).     Contrast  Amos  7.8,  and  "mark  iniquities,"  to  Jacob,  in  Genesis  28.  13.     This  unchangeable  promise 

Psalm  130.  3.      tlxe  remnant— who  shall  be  permitted  to  implied  an  engagement  that  the  seed  of  the  patriarchs 

survive  the  previous  judgment:  the  elect  remnant  of  sliould  never  perisli,  and  should  be  restored  to  their  iu- 

grace  (ch.  4. 7;  5. 3,  7, 8).    retaineth  not . . .  anger— (Psalm  heritance  as  often  as  they  turned  wholly  to  God  (Deuter- 

103. 9.)    delighteth  in  mercy— God's  forgiving  is  founded  onoray  30. 1,  2). 
on  His  nature,  which  delights  in  loving-kindness,  and  is 


NAHUM. 

INTRODUCTION. 

Nahttm  means  consolation  and  vengeance;  symbolizing  the  " consolation"  in  the  book  for  God's  people,  and  the 
"vengeance"  coming  on  their  enemies.  In  the  first  chapter  the  two  themes  alternate;  but  as  the  prophet  advances, 
vengeance  on  the  capital  of  the  Assyrian  foe  is  the  predominant 'topic.  He  is  called  the  Elkoshite  (ch.  1. 1),  from  Elkosh, 
or  Elkesi,  a  village  of  Galilee,  pointed  out  to  Jerome  {Preface  in  Nahum)  as  a  place  of  note  among  the  Jews,  having 
traces  of  ancient  buildings.  The  name  Capernaum,  i.  e.,  "village  of  Nahum,"  seems  to  take  its  name  from  Nahum 
having  resided  in  it,  though  born  in  Elkosh  in  the  neighbourhood.  There  is  another  Elkosh  east  of  the  Tigris,  and 
north  of  Mosul,  believed  by  Jewish  pilgrims  to  be  the  birtli-place  and  burial-place  of  the  prophet.  But  the  book  of 
Nahum  in  its  allusions  shows  a  particularity  of  acquaintance  with  Palestine  (ch.  1. 4),  and  only  a  moi'e  general  know- 
ledge as  to  Nineveh  (ch.  2. 4-6 ;  3. 2, 3). 

His  graphic  description  of  Sennacherib  and  his  army  (ch.  1.9-12)  makes  it  not  unlikely,  that  he  was  in  or  near  Je- 
rusalem at  the  time :  hence  the  number  of  phrases  corresponding  to  those  of  Isaiah  (cf.  ch.  1.  8, 9,  with  Isaiah  8. 8 ;  10. 23 ; 
ch.  2. 10,  with  Isaiah  24. 1,  and  21.  3;  ch.  1. 15,  with  Isaiah  52.  7).  The  prophecy  in  ch.  1. 14  probably  refers  to  the  murder 
of  Sennaclierib  twenty  years  after  his  return  from  Palestine  (Isaiah  37.  38).  The  date  of  his  prophecies,  thus,  seems  to 
be  about  the  former  years  of  Hezekiah.  So  Jerome  thinks.  He  plainly  writes  wliilst  the  Assj^rian  power  was  yet 
unbroken  (ch.  1. 12;  2.  H-13;  3. 15-17).  The  correspondence  between  the  sentiments  of  Nahum  and  those  of  Isaiah  and 
Hezekiah,  as  recorded  in  2  Kings  and  Isaiah,  proves  the  likelihood  of  Nahum's  prophecies  belonging  to  the  time 
when  Sennacherib  was  demanding  the  surrender  of  Jerusalem,  and  had  not  yet  raised  tlie  siege  (cf.  ch.  1.  2,  &c.,  with 
2  Kings  19. 14, 15 ;  ch.  1.  7,  with  2  Kings  18.  22;  19.  19,  31 ;  2  Chronicles  32. 7,  8;  cli.  1.  9, 11,  with  2  Kings  19.  22,  27,  28 ;  ch.  1. 
14,  with  2  Kings  19.  6,  7;  ch.  1. 15,  and  2. 1,  2,  with  2  Kings  19.  32,  33;  ch.  2. 13,  with  2  Kings  19. 22,  23).  The  historical  data 
in  the  book  itself  are  the  humiliation  of  Israel  and  Judah  by  Assyria  (ch.  2.  2);  the  invasion  of  Judah  (ch.  1.  9, 11) ;  and 
the  conquest  of  No-ammon,  or  Thebes,  in  Upper  Egypt  (ch.  3.  8-10).  Tiglath-pileser  and  Shalmaneser  had  carried 
away  Israel.  The  Jews  were  harassed  by  the  Syrians,  and  impoverished  by  Ahaz' payments  to  Tiglath-pileser  (2 
Chronicles  28. ;  Isaiah  7.  9).  Sargon,  Shalraaneser's  successor,  after  the  reduction  of  Phcenicia  by  the  latter,  fearing 
lest  Egypt  should  join  Palestine  against  him,  undertook  an  expedition  to  Africa  (Isaiah  20.),  and  took  Thebes;  the 
latter  fact  we  know  only  from  Nahum,  but  the  success  of  the  expedition  in  general  is  corroborated  in  Isaiah  20. 
Sennacherib,  Sargon's  successor,  made  the  last  Assj-rian  attempt  against  Judea,  ending  in  the  destruction  of  his 
army,  in  tlie  fourteenth  year  of  Hezekiah  (713-710  b.  c).  As  Nahum  refers  to  this  in  part  prophetically,  in  part  as 
matter  of  history  (ch.  1.  9-13;  2. 13),  he  must  have  lived  about  B.  c.  720-714,  that  is,  almost  100  years  before  the  event 
foretold,  1)12.,  the  overthrow  of  Nineveh  by  the  joint  foi'ces  of  Cj'axares  and  Nabopolassar .  in  the  reign  of  Chynll- 
•adanns,  B.  c.  625,  or  else603.  

The  prophecy  is  remarkable  for  its  unity  of  aim.  Nahum's  object  was  to  inspii'e  his  countrymen,  the  Jews,  with 
the  assurance  that,  however  alarming  their  position  might  seem,  exposed  to  the  attacks  of  the  mighty  Assyrian,  who 
had  already  carried  away  the  ten  tribes,  yet  that  not  only  should  the  Assyrian  (Sennacherib)  fail  in  his  attack  on 
Jerusalem,  but  Nineveh  his  own  capital  be  taken  and  his  empire  overthrown ;  and  this,  not  by  an  arbitrary  exerciso 
of  Jehovah's  power,  but  for  the  iniquities  of  the  city  and  its  people. 

His  position  in  the  canon  is  seventh  of  the  minor  prophets  in  both  the  Hebrew  and  Greek  arrangement.  He  is 
seventh  in  point  of  date. 

His  style  is  clear,  elegant,  and  forcible.  Its  most  striking  characteristic  is  the  power  of  representing  several  phases 
of  an  idea  in  the  briefest  sentences,  as  in  the  majestic  description  of  God  in  the  commencement,  the  conquest  of 
696 


I'ni,  Goodness  of  God  to  His  People, 


NAIIUM  I. 


and  His  Severity  tu  His  Enemiet- 


Nineveh,  and  the  destruction  of  No-aramon. .  [Eichorn.]  De  Wette  calls  attention  to  his  variety  of  manner  in 
presenting  ideas,  as  marking  great  poetic  talent.  "Here  there  is  something  sonorous  in  his  language,  there  some- 
thing murmuring;  with  both  there  alternates  somewhat  that  is  soft,  delicate,  and  melting,  as  the  subject  demands." 
Excepting  two  alleged  Assyrian  words  (ch.  3. 17),  English  Version  "  crowned,"  or  princes,  and  English  Version,  "  cap- 
tains," or  satraps  (used  by  Jeremiah  51.  27),  the  language  is  pure.  These  two,  doubtless,  came  to  be  knc.  vn  '.n  Judea 
rrom  the  intercourse  with  Assyria  in  the  eighth  and  seventh  centuries  B.  c. 


CHAPTER    I. 

Ter.  1-15.  Jehovah's  Attributes  as  a  Jeai-ous  Judge 
OF  Sin,  yet  Merciful  to  His  Trusting  People,  should 
Inspire  them  with  Confidence.  He  will  not  allow 
the  Assyrians  again  to  assail  them,  but  will  De- 
stroy the  Foe,  1.  burden  of  Nineveh— The  prophetic 
doom  of  Nineveh.  Nahum  propliesied  against  that  city 
150  years  after  Jonali.  iJ.  Jealous — in  this  there  is  stern- 
ness, yet  tender  affection.  We  are  jealous  only  of  those 
we  love:  a  husband,  of  a  wife;  a  king,  of  his  subjects' 
loyalty.  God  is  jealous  of  men,  because  He  loves  them. 
God  will  not  bear  a  rival  in  His  claims  on  them.  His 
burning  jealousy  for  his  own  wounded  honour  and  their 
love,  as  niuch  as  His  justice,  accounts  for  all  his  fearful 
judgments:  the  flood,  the  destruction  of  Jerusalem,  that 
of  Nineveh.  His  jealousy  will  not  admit  of  His  friends 
being  oppressed,  and  their  enemies  flourishing  (cf.  Exo- 
dus 20.  5;  1  Corinthians  10.  22;  2  Corinthians  11.  2).  Burn- 
ing zeal  enters  into  the  idea  in  "jealous"  here  (of.  Numbers 
25.  11,  13;  1  Kings  19.  10).  tUe  liord  revengetli  ,  .  .  Lord 
rcvengetli— the  repetition  of  the  incommunicable  name 
Jehovah,  and  of  His  revenging,  gives  an  awful  solemnity 
to  the  introduction,  furious — lit.,  a  master  of  fury.  So  a 
master  of  the  tongue,  i.  e.,  eloquent.  "  One  who,  if  He 
pleases,  can  most  readily  give  effect  to  His  fury."  [Gro- 
Tius.]  Nahum  has  in  view  the  provocation  to  fury  given 
to  God  by  the  Assyrians,  after  having  carried  away  the 
ten  tribes,  now  proceeding  to  invade  Judea  under  Heze- 
kiah.  reserveth  -^vratlx  for  his  enemies — reserves  it 
against  his  own  appointed  time  (2  Peter  2.  9).  After  long 
waiting  for  their  repentance  in  vain,  at  length  punishing 
them.  A  wrong  estimate  of  Jehovah  is  formed  from  His 
suspending  punishment:  it  is  not  that  He  is  insensible  or 
dilatory,  but  He  reserves  wrath  for  His  own  fit  time.  In 
tlie  case  of  the  penitent  He  does  not  reserve  or  retain  His 
anger  (Psalm  103.9;  Jeremiah  3.5,12;  Micah  7.18).  3. 
glow  to  anger,  and  great  in  power — i.e.,  but  great  in 
power,  so  as  to  be  able  in  a  moment,  if  He  pleases,  to  de- 
stroy the  wicked.  His  long-suffering  is  not  from  want  of 
power  to  punish  (Exodus  34.  6,  7).  not  at  all  acquit— Zti!., 
will  not  acquitting  acquit,  or  treat  as  innocent.  Lord  luatli 
Uis  ^vay  in  tlie  whirlwind— From  this  to  v.  5,  inclusive, 
is  a  description  of  His  power  exhibited  in  the  phenomena 
of  nature,  especially  when  He  is  wroth.  His  vengeance 
shall  sweep  away  the  Assyrian  foe  like  a  whirlwind  (Prov- 
erbs 10.  25).  clouds  are  the  dust  of  his  feet- large  as  they 
are.  He  treads  on  them,  as  a  man  would  on  the  small  dust; 
He  is  Lord  of  the  clouds,  and  uses  them  as  he  pleases.  4. 
rebuketh  the  sea— as  Jesus  did  (Matthew  8.  26),  proving 
Himself  God  (cf.  Isaiah  50.  2).  Bashan  languislieth- 
through  drought;  ordinarily  it  was  a  region  famed  for  its 
rich  pasturage  (cf.  Joel  1.  10).  nower  of  Lebanon— i7s 
bloom;  all  that  blooms  so  luxuriantly  on  Lebanon  (Hosea 
It.  7).  As  Bashan  was  famed  for  its  pastures,  Carmel  for  its 
corn-fields  aud  vineyards,  so  Lebanon  for  its  forests  (Isaiah 
33.9).  There  is  nothing  in  the  world  so  blooming  thatGod 
cannot  change  it  when  He  is  wroth.  5.  earth  is  burned— 
so  Grotius.  Ilather,  "lifts  itself,"  i. e.,  heavelh  [Maurer] : 
as  the  Hebrew  is  translated  \n  Psalm  89. 9;  Hosea  13. 1 ;  cf. 
Margin,  2  Samuel  5.  21.  6.  fury  is  poured  out  like  Are— 
like  the  liquid  fire  poured  out  of  volcanoes  in  all  directions 
(see  Jeremiah  7.  20).  rocks  are  thrown  down— or,  "are 
burst  a.sundcr;"  the  usual  elfect  of  volcanic  fire  (Jere- 
miah 51.2.3,50).  As  Hannibal  burst  asunder  the  Alpine 
rocks  by  Are  to  make  a  passage  for  his  army.  [Grotius.] 
7.  Here  Nahum  enters  on  his  special  subject,  for  which 
the  previous  verses  have  prepared  the  way,  viz.,  to  assure 
hia  people  of  safety  in  Jehovah  under  the  impending 


attack  of  Sennacherib  {v.  7),  and  to  announce  the  doom 
of  Nineveh,  the  capital  of  the  Assyrian  foe  {v.  8).  The 
contrast  of  v.  7  and  8  heightens  the  force,  he  kno-weth— > 
recognizes  as  his  own  (Hosea  13.  5;  Amos  3.  2);  and  so, 
cares  for  and  guards  (Psalm  1.  6 ;  2  Timothy  2.  19).  8.  with 
an  overrunning  flood  — i.  e.,  with  irresistible  might 
which  onerrim*  every  barrier  like  a  flood.  This  image  is 
often  applied  to  overwhelming  armies  of  invaders.  Also 
of  calamity  in  general  (Psalm  32.  6;  42.  7;  90.  5).  There  Is, 
perhaps,  a  special  allusion  to  the  mode  of  Nineveh's  cap- 
ture by  the  Medo-Babylonian  army,  viz.,  through  a  flood 
in  the  river  which  broke  down  the  wall  twenty  furlongs 
(see  Note,  ch.  2.  6;  Isaiah  8.8;  Daniel  9.  26;  11.10,  22.40). 
end  of  tlie  place  thereof —Nineveh  is  personified  as  a 
queen;  and  "her  place"  of  residence  (the  Hebrew  for 
"thereof"  is  feminine)  is  the  city  itself -{ch.  2.%.  [Mau- 
RER.J  Or,  He  shall  so  utterly  destroy  Nineveh  that 
its  place  cannot  be  found ;  ch.  3.  17  confirms  this  (cf. 
Psalm  37.36;  Daniel  2..a5;  Revelation  12.  8  and  20.11). 
darkness— the  severest  calamities.  9.  What  do  ye  im- 
agine against  the  Lord  1— Abrupt  address  to  the  Assyr- 
ians. How  mad  is  your  attempt,  O  Assyrians,  to  resist 
so  powerful  a  God !  What  can  ye  do  against  such  an  ad- 
versary, successful  though  ye  have  been  against  all  other 
adversaries?  Ye  imagine  ye  have  to  do  merely  with  mor- 
tals and  with  a  weak  people,  and  that  so  you  will  gain  an 
easy  vietory;  but  you  have  to  encounter  God,  the  pro- 
tector of  His  people.  Parallel  to  Isaiah  37. 23-29 ;  cf.  Psalm 
1. 1.  he  will  make  an  utter  end— the  utter  overthrow  of 
Sennacherib's  host,  soon  about  to  take  place,  is  an  earnest 
of  the  "  utter  end"  of  Nineveh  itself,  affliction  shall  not 
rise  up  the  second  time— Judah's  "aflliction"  caused  by 
the  invasion  shall  never  rise  again.  So  v.  12.  But  Calvin 
takes  the  "aflliction"  to  be  that  of  Assyria:  "There  will 
be  no  need  of  His  inflicting  on  you  a  second  blow:  He 
will  make  an  utter  end  of  you  once  for  all"  (1  Samuel  3. 
12;  36.  8 ;  2  Samuel  30. 10).  If  so,  this  verse,  in  contrast  to 
V.  13,  will  express,  Affliction  shall  visit  the  Assyrian  no 
more,  in  a  sense  very  different  from  that  in  which  God 
will  afflict  Judah  no  more.  In  the  Assyrian's  case,  be- 
cause the  blow  will  be  fatally  final ;  the  latter,  because 
God  will  make  lasting  blessedness  in  Judah's  case  suc- 
ceed to  temporary  chastisement.  But  it  seems  simpler  to 
refer  "affliction"  here,  as  in  v.  12,  to  Judah;  indeed  de- 
struction, rather  than  ajgHiction,  applies  to  the  Assyrian. 
10.  while  tliey  are  folden  togctlier  ns  thorns- /(V.,  "<o 
the  same  degree  as  thorns"  (cf.  Margin,  1  Chronicles  1.  27). 
As  thorns  so  folded  together  and  entangled  that  they  can- 
not be  without  trouble  loosed  asunder,  are  thrown  by  the 
husbandmen  all  in  a  mass  into  the  fire,  so  the  Assyrians 
shall  all  be  given  together  to  destruction.  Cf.  2  Samuel 
23.  6,  7,  where  also  "thorns"  are  the  image  of  the  wicked. 
As  this  image  represents  the  speediness  of  their  destruc- 
tion in  a  mass,  so  that  of  "drunkards,"  their  rushing  as  it 
were  of  their  own  accord  into  it;  for  drunkards  fixll  down 
without  any  one  pushing  them.  [Kimchi.]  Calvin  ex- 
plains. Although  ye  be  dangerous  to  touch  as  thorns  (/.  e. 
full  of  rage  and  violence),  yet  the  Lord  can  easily  con- 
sume you.  But  "although"  will  hardly  apply  to  the  next 
clause.  English  Version  and  Kimchi,  therefore,  are  to  bo 
preferred.  The  comparison  to  drunkards  is  appropriate. 
For  drunkards,  though  exultingand  bold,  are  weak  and 
easily  thrown  down  Ijy  even  a  finger  touching  them.  So 
the  insolent  self-confidence  of  the  Assyrians  shall  pre- 
cipitate their  overthrow  by  God.  TheHebretvis  "soaked," 
or  "drunken  as  with  their  own  wine."  Their  drunken 
revelries  are  perhaps  alluded  to,  during  which  the  foa 
(according  to  Diodorus  Siculus,  2.)  broke  into  their  city, 
and  Sardanapalus  burned  his  palace;  though  the  main 

697 


GocPs  Severity  against  His  Enemies.  NAHUM    II. 

and  ultimate  destruction  of  Nineveh  referred  to  by 
Nalium  was  long  subsequent  to  that  under  Sardanapalus. 
11.  The  cause  of  Nineveh's  overthrow;  Sennacherib's 
plots  against  Judah.  out  of  tlxee — O  Nineveh.  From 
tliyself  shall  arise  the  source  of  thy  own  ruin.  Thou 
slialt  have  only  thyself  to  blame  for  It.  Imnglncth  evil 
— Sennacherib  carried  out  the  imaginations  of  his  coun- 
trymen (i'.  9)  against  the  Lord  and  His  people  (2  Kings  19. 
22,23).  a  ^Ticked  counsellor— lit.,  "a  counsellor  of  Be- 
lial." Belial  means  without  profit,  worthless,  and  so  bad 
(1  Samuel  25.25;  2  Corinthians  6.15).  13-14.  The  same 
truths  repeated  as  In  v.  9-11,  Jehovah  here  being  the 
speaker.  He  addresses  Judah,  prophesying  good  to  it, 
and  evil  to  the  Assyrian.  TUougli  tliey  be  quiet— t.  e., 
without  fear,  and  tranquilly  secure.  So  Chaldee  and 
Calvix.  Or,  entire,  complete;  "Though  their  power  be 
unbroken  [Maurek],  and  though  they  be  so  many,  pet  even 
so  they  shall  be  cut  down"  (lit.,  shorn  ;  as  hair  shaved  off 
closely  by  a  razor,  Isaiah  7.  20.  As  the  Assyrian  was  a  razor 
shaving  others,  so  shall  he  be  shaven  himself.  Retribu- 
tion in  kind).  In  the  height  of  their  pride  and  poAver, 
they  shall  be  clean  cut  off.  The  same  Hebrew  stands  for 
"likewise"  and  "yet  thus."  So  many  as  they  are,  so 
many  shall  they  perish,  when  lie  shall  pass  tUrougU— 
or,  "  and  he  shall  pass  away,"  viz.,  "  the  wicked  counsel- 
lor" (v.  11),  Sennacherib.  The  change  of  number  to  the 
singular  distinguishes  him  from  his  host.  They  shall  be 
cut  down,  he  shall  pass  away  home  (2  Kings  19.  35,  30). 
[Hendkrson.]  English  Version  is  better,  "  they  shall  be 
cut  down,  ivhen  He  (Jehovah)  shall  pass  through,"  de- 
stroying by  one  stroke  the  Assyrian  host.  This  gives 
the  reason  why  they  with  all  their  numbei-s  and  power 
are  to  be  so  utterly  cut  off.  Cf.  "pass  through,"  i.e.,  in 
destroying  power  (Ezekiel  12. 12,  23;  Isaiah  8.  8;  Daniel  11. 
10).  TliougU  I  Iia ve  afflicted  tliee— Judah ,  "  I  w  i  1 1  affl  i  ct 
thee  no  more"  (Isaiah  40.  1,  2;  52. 1,  2).  The  contrast  is  be- 
tween "  tliey,"  the  Assyrians,  and  "thee,"  Judah.  Their 
punishment  is  fatal  and  final.  Judah's  was  temporary 
and  corrective.  13.  avIII  I  break  his  yoke— the  Assyrian's 
yoke,  viz.,  the  tribute  imposed  by  Sennacherib  on  Heze- 
kiah  (2  Kings  18. 14).  from  off  tliee— O  Judah  (Isaiah  10. 
27).  14r.  that  no  more  of  thy  name  he  so-^vn— that  no 
more  of  thy  seed,  bearing  thy  name,  as  kings  of  Nine- 
veh, be  propagated ;  that  thy  dynasty  become  extinct, 
viz.,  on  the  destruction  of  Nineveh  here  foretold.  "Thee" 
means  the  king  of  Assyria,  will  I  cut  off  .  .  .  graven 
Image— the  Medes  under  Cyaxares,  the  joint  destroyers 
of  Nineveh  with  the  Babylonians,  hated  idolatry,  and 
would  delight  in  destroying  its  idols.  As  the  Assyrians 
had  treated  the  gods  of  other  nations,  so  their  own  should 
be  treated  (2  Kings  19. 18).  The  Assyrian  palaces  partook 
of  a  sacred  character  [Layakb]  ;  so  that  "  house  of  thy 
gods"  may  refer  to  the  palace.  At  Khorsabad  there  is  re- 
maining a  representation  of  a  man  cutting  an  idol  to 
pieces.  I  will  make  thy  grave— rather,  "I  will  make  it 
(viz.,  ^ the  liouse  of  thy  gods,' i.e.,  Nisroch)  thy  grave"  (2 
Kings  19.  37;  Isaiah  37.  38).  Thus,  by  Sennacherib's  being 
slain  in  it,  Nisroch's  house  should  be  defiled.  Neither 
thy  gods,  nor  thy  temple,  shall  save  thee;  but  the  latter 
shall  be  thj'  sepulchre,  thou  art  vile — or,  thou  art  lighter 
than  due  weight  (Daniel  5.  27;  cf.  Job  31.  6).  [Maurer.J 
15.  This  verse  is  joined  in  the  Hebrew  text  to  ch.  2.  It  is 
nearly  tlie  same  as  Isaiah  52.  7,  referring  to  the  similar 
deliverance  from  Babylon,  him  that  briugetli  good 
tidings— announcing  the  overthrow  of  Sennacherib  and 
deliverance  of  Jerusalem,  The  "mountains"  are  those 
round  Jerusalem,  on  which  Sennacherib's  host  had  so 
lately  encamped,  preventing  Judah  from  keeping  her 
"feasts,"  but  on  which  messengers  now  speed  to  Jerusa- 
lem, publishing  his  overthrow  with  a  loud  voice  where 
lately  they  durst  not  have  opened  their  mouths.  A  type 
of  the  far  more  glorious  spiritual  deliverance  of  God's 
people  from  Satan  by  Messiah,  heralded  by  ministers  of 
the  gospel  (Romans  10.  15).  perform  thy  vows— which 
thou  didst  promise  if  God  would  deliver  thee  from  the 
Assyrian,  the  wicked  — W.,  Belial;  the  same  as  the 
"counsellor  of  Belial"  {Margin,  ch.  1.  11),  viz.,  Senna- 
oberib. 

698 


His  Armies  against  Nineveh, 


CHAPTER    II. 

Ver.  1-13.  The  Advance  of  the  Destroying  Forces 
against  Nineveh,  after  it  was  used  as  God's  rod  fob 
A  TIME  TO  Chastise  His  People:  The  Capture  of  that 
Lion's  dwelling,  according  to  the  sure  Word  of 
Jehovah.  1.  He  that  dasheth  In  pieces— God's  "  battle- 
axe,"  wherewith  He  "breaks  in  pieces"  His  enemies. 
Jeremiah  51.  20  applies  the  same  Hebrew  term  to  Nebu- 
chadnezzar (cf.  Proverbs  2.5. 18 ;  Jeremiah  50. 23,  "  the  ham- 
mer of  the  whole  earth").  Here  the  Medo-Babylonian 
army  under  Cyaxares  and  Nabopolassar,  that  destroyed 
Nineveh,  is  prophetically  meant,  before  thy  face — before 
Nineveh.  Openly,  so  that  the  work  of  God  may  be  mani- 
fest, watch  the  way— by  which  the  foe  will  attack,  so  as 
to  be  ready  to  meet  him.  Ironical  advice;  equivalent  to 
a  prophecy,  T'.iou  shalt  have  need  to  use  all  possible 
means  of  de'ence;  but  use  what  tliou  wilt,  all  will  be  in 
vain,  make  thy  loins  strong — the  loins  are  the  seat  of 
strength  ;  to  gird  them  up  is  to  prepare  all  one's  strength 
for  conflict  (Job  40.  7).  Also  gird  on  thy  sword  (2  Samuel 
20.  8 ;  2  Kings  4.  29).  3.  For  the  Lord  hath  turned  away 
the  excellency  of  Jacob  —  i.e.,  Tlie  time  for  Nineveh's 
overthrow  is  ripe,  because  Jacob  (Judah)  and  Israel  (the 
ten  tribes)  have  been  suflicieutly  chastised.  The  Assyrian 
rod  of  chastisement  having  done  its  work,  is  to  be  thrown 
Into  the  fire.  If  God  chastised  Jacob  and  Israel  with  all 
their  "  excellency"  (Jerusalem  and  the  temple,  which  was 
their  pre-eminent  excellency  above  all  nations  in  God's 
eyes,  Psalm  47.  4;  87.  2;  Ezekiel  24.  21;  Kote,  Amos  6.  8), 
how  much  more  will  He  punish  fatally  Nineveh,  an  alien 
to  Him,  and  idolatrous  ?  Maurer,  not  so  well,  translates, 
"restores,"  or  "will  restore  the  excellency  of  Jacob,"  <tc. 
emptiers  —  the  Assyrian  spoilers,  have  emptied  thena 
out — have  spoiled  tlie  Israelites  and  Jews  (Hosca  10.  1). 
Cf.  Psalm  80.  8-16,  on  "vine  branches,"  as  applied  to  Is- 
rael. 3.  his  mighty  men— the  Medo-Babylonian  general's 
mighty  nie7i  a.ttacTs.\ng  Nineveh.  »nadc  red — the  ancients 
dyed  their  buU's-hide  shields  red,  partly  to  strike  terror 
into  the  enemy,  chiefly  lest  the  blood  from  wounds  which 
they  might  receive  should  be  perceived  and  give  confi- 
dence to  him.  [Calvin.]  G.  V.  SaiiTii  conjectures  that 
the  reference  is  to  the  red  reflection  of  the  sun's  rays  from 
shields  of  bronze  or  copper,  such  as  are  found  among  the 
Assyrian  remains,  in  scarlet — or  cinmson  military  tunics 
(cf.  Matthew  27.  28).  Xenophon  mentions  that  the  Medes 
were  fond  of  this  colour.  The  Lydians  and  Tyrians  ex- 
tracted the  dye  from  a  particular  worm,  chariots  .  .  . 
ivith  flaming  torches  —  i.e.,  the  chariots  shall  be  like 
flaming  torches,  their  wheels  in  lightning-like  rapidity 
of  rotation  flashing  light  and  striking  sparks  from  the 
stones  over  which  they  pass  (cf.  Isaiah  5.  28).  English  Ver- 
sion supposes  a  transposition  of  the  Hebre-w  letters.  It  is 
better  to  translate  the  Hebreiv  as  it  is,  "the  chariots  (shall 
be  furnished)  with  fire-flashing  scythes'"  {lit.,  with  the  fire, 
or  glitter,  of  iron  weapons).  Iron  scy  thes  were  fixed  at  right 
angles  to  the  axles  and  turned  down,  or  parallel  to  it, 
inserted  into  the  felly  of  the  wheel.  The  Medes,  perhaps, 
had  such  chariots,  though  no  traces  of  them  are  found  in 
Assyrian  remains.  On  account  of  the  latter  fact,  it  may 
be  better  to  translate,  "the  chariots  (shall  come)  with  the 
glitter  oi steel  weapons."  [Maurer  and  G.  V.  Smith.]  In 
the  day  of  his  preparation  — Jehovah'S  (Isaiali  13.  3). 
Or,  "  Medo-Babylonian  commander''s  dny  of  preparation  for 
tlie  attaclt"  (v.  1).  "He"  confirms  this,  and  "  his''  in  this 
verse,  tliciir  trees — i\ieir  fir-tree  lances,  terribly  shaken 
— branded  so  as  to  strike  terror.  Or,  "  shall  be  tremulous 
with  being  brandished."  [Maurer.]  4.  rnge— are  driven 
in  furious  haste  (Jeremiah  40.  9).  justle  one  against 
another— run  to  and  fro.  [Maurer.]  In  the  broad  way 
— (2  Chronicles  32. 6.)  Large  open  spaces  in  the  suburbs  of 
Nineveh,  they  shall  seeni  like  torches  —  lit.,  "their 
(feminine  in  Hebreiv)  appearance"  (is):  viz.,  the  appear- 
ance of  tJie  broad  places  is  like  that  of  torches,  through  the 
numbers  of  chariots  in  them  flashing  in  the  sun  {Margin, 
Proverbs  8.  26).  run  like  the  lightnings — witli  rapid 
violence  (Matthew  24.  27;  Luke  10.  18).  5.  The  Assyrian 
preparations  for  defence.    He— ihe  Assyrian  king.    shaL. 


GocTs  Armies  against  Nineveh. 


NAHUM  III. 


Her  Miserable  Hmn, 


recouiiit  Ilia  -wortliles — (Ch.  3,  18.)  Sevieiv,  or  count  over  in 
ids  mind,  his  nobles,  choosing  out  the  bravest  to  hasten  to 
the  walls  and  repel  the  attack.  But  in  vain;  for  "they 
shall  stumble  in  their  advance'^  through  fear  and  hnvry. 
tJie  defence  shall  be  prepared — rather,  the  covering  ma- 
chine used  by  besiegers  to  protect  themselves  in  advancing 
to  the  wall.  Such  sudden  transitions,  as  here  from  the 
besi(?ged  to  the  besiegers,  are  frequent  (cf.  Ezekiel  4.  2). 
[Maltker.]  Or,  used  bi/ the  besieged  Assyrians.  [Calvin.] 
6.  Tlte  gates  of  tlie  rivers  .  .  .  opened — The  river  wall 
on  the  Tigris  (the  west  defence  of  Nineveh)  was  1,530  yards 
long.  On  the  north,  south,  and  east  sides,  there  were  large 
uioa.ts,  capable  of  being  easily  filled  with  water  from  the 
Khosru.  Traces  of  dams  ("gates,"  or  sluices)  for  regu- 
lating the  supply  are  still  visible,  so  that  tlie  whole  city 
could  be  surrounded  with  a  water  bari'ier  {v.  8).  Besides, 
on  the  east,  the  weakest  side,  it  was  furtlier  protected  by  a 
lofty  double  rampart  with  a  moat  200  feet  wide  between  its 
two  parts,  cut  in  the  rocky  ground.  The  moats  or  canals, 
flooded  by  the  Ninevites  before  the  siege  to  repel  the  foe, 
were  made  a  dry  bed  to  march  into  the  city,  by  the  foe 
turning  the  waters  into  a  dilferent  channel :  as  Cyrus  did 
in  the  siege  of  Babylon.  [Maubeb.]  In  the  earlier  cap- 
ture of  Nineveh  by  Arbaces  the  Mede,  and  BeleSis  tlie 
Babylonian,  Diodobus  Siculus,  I.  2.  80,  states  that  there 
was  an  old  prophecy  that  it  sliould  not  be  taken  till  the 
river  became  its  enemy;  so  in  tlie  third  year  of  the  siege, 
the  river  by  a  flood  broke  down  the  walls  twenty  furlongs, 
and  the  king  thereupon  burnt  himself  and  his  palace  and 
all  his  concubines  and  wealth  together,  and  the  enemy 
entered  by  the  breach  in  the  wall.  Fire  and  water  were 
doubtless  the  means  of  the  second  destruction  here  fore- 
told, as  of  the  first,  dissolved— by  the  inundation.  [IIen- 
DEKSOX.]  Or,  those  in  the  palace  shall  melt  with  fear,  viz., 
the  king  and  his  nobles.  [Geotius.]  7,  Huzzab  — the 
name  of  the  queen  of  Nineveh,  from  a  Hebrew  root  im- 
plying that  she  stood  by  the  king  (Psalm  45.  9).  [Vatab- 
x.tJS.]  Ratlier,  Nineveh  personified  as  a  queen.  She  who 
had  long  stood  in  the  most  supreme  prosperity.  Similarly 
Calvin.  Mauree  makes  it  not  a  proper  name,  and  trans- 
lates, "  It  is  established,"  or  "determined"  (cf.  Genesis  41. 
82).  English  Version  is  more  supported  by  tlie  parallelism. 
led  aivay  captive  —  the  Hebrew  requires  rather,  "she  is 
laid  bare:''  brought  forth  ffom  the  female  apartments 
where  Eastern  women  remained  secluded,  and  is  stripped 
of  her  ornamental  attire.  Cf.  Isaiah  47.  2.  3,  where  the 
same  image  of  a  female  with  face  and  legs  exposed  is  used 
of  a  city  captive  and  dismantled  (cf.  ch.  3.  5).  [Maubeb.] 
brouglit  up— her  people  shall  be  made  to  go  up  to  Baby- 
lon. Cf.  the  use  of  "go  up"  for  moving  from  a  place,  Jere- 
miah 21.  2.  lier  maids  .  .  .  as  .  .  .  doves — as  Nineveh  is 
compared  to  a  queen  dethroned  and  dishonoured,  so  she 
has  here  assigned  to  her  in  the  image  handmaids  attending 
her  with  dove-like  plaints  (Isaiah  38. 14 ;  59. 11.  The  image  im- 
plies helplessness  and  grief  suppressed,  but  at  times  breaking 
(Ml).  The  minor  cities  and  dependencies  of  Nineveh  may  be 
meant,  or  her  captive  women,  [Jerome.]  Gbotius  and 
Maubeb  tratislate,  for  "lead  her,"  "moan,"  or  "sigh." 
tabciing— beating  on  their  breasts  as  on  a  tambourine.  8, 
But— rather,  "Though."  [6.  V.  Smith.]  of  old— rather, 
"from  the  days  that  she  hath  been:"  from  the  earliest 
period  of  lier  existence.  Alluding  to  Nineveh's  antiquity 
(Genesis  10.  11).  "Though  Nineveh  has  been  of  old  de- 
fended by  water  surrounding  her,  yet  her  inhabitants 
shall  flee  away."  Gkotius,  less  probably  (cf.  ch.  3.  8-12), 
interprets,  the  "  waters"  of  her  numerous  population  (Isaiah 
8.  7;  Jeremiah  51.  13;  Revelation  17.  15).  Stand,  stand, 
shall  they  cry— i.e.,  the  few  patriotic  citizens  shall  cry  to 
iheh- Jlccing  countrymen  ;  "  but  none  looketh  back,"  much 
less  stops  in  flight,  so  panic-stricken  are  they.  9.  silver 
.  .  .  gold— the  conquerors  are  summoned  to  plunder  the 
city.  Nineveh's  riches  arose  from  the  annual  tribute  paid 
by  so  many  subject  states,  as  well  as  from  its  extensive 
mercliandise  (ch.  3. 10;  Ezekiel  27, 23,  24).  store— accumu- 
lated by  the  plunder  of  subject  nations.  It  is  remarkable, 
that  whilst  small  articles  of  value  (bronze  Inlaid  with 
gold,  gems,  seals,  and  alabaster  vases)  are  found  in  the 
ruins  of  Nineveli,  there  Is  none  of  gold  and  silver.    These, 


as  here  foretold,  were  "  taken  for  spoil"  before  the  palaces 
were  set  on  fire,  glory  out  of  all  the  pleasant  furni- 
ture—or,  "  there  is  abundance  of  precious  vessels  of  every 
kind."  [Maubeb.]  10.  Lit.,  emptiness,  and  emptiedness, 
and  devastation.  The  accumulation  of  substantives  with- 
out a  verb  (as  in  ch.  3.  2),  the  two  first  of  the  three  being 
derivatives  of  the  same  root,  and  like  in  sound,  and  the 
number  of  syllables  in  them  increasing  in  a  kind  of 
climax,  intensify  the  gloomy  efl'ectiveness  of  the  expres- 
sion. Hebrew,  Bukah,  Mebukah,  Mebidlakah  (cf.  Isaiah 
21.  1,  3,  4 ;  Zephaniah  1.  15).  faces  of  all  gather  black- 
ness—(iVo^e,  Joel  2.  {).)  Calvin  translates,  "  withdraw  {lit., 
gather  up)  their  glow,"  or  flush,  i.  e.,  grow  pale.  This  is 
probably  the  better  rendering.  So  Maukeb.  11.  dwell- 
ing of  .  .  .  lions— Nineveh,  the  seat  of  empire  of  the  ra- 
pacious and  destructive  warriors  of  various  ranks,  typified 
by  the  "  lions,"  "  young  lions,"  "  old  lion"  (or  lioness  [Mau- 
beb]), "the  lion's  whelp."  The  image  is  peculiarly  ap- 
propriate, as  lions  of  every  form,  winged,  and  sometimes 
witli  the  licad  of  a  man,  are  frequent  in  the  Assyrian 
sepulchres.  It  was  as  full  of  spoils  of  all  nations  as  a 
lion's  den  is  of  remains  of  its  prey.  The  question, 
"Where,"  Ac,  implies  that  Jehovah  "would  make  an 
utter  end  of  the  place,"  so  that  its  very  site  could  not  be 
found  (ch.  1.  8).  It  is  a  question  expressing  wonder,  so  in- 
credible did  it  then  seem.  13.  prey  .  .  .  ravin— diflerent. 
kinds  of  prey.  Cf.  Isaiah  3. 1,  "  the  stay  and  the  stafl"," 
&c.  13.  bui-n  ...  in  the  smoke  —  or  (so  <as  to  pass) 
"into  smoke,"  i.e.,  entirely  [Maubeb]  (Psalm  37.  20;  46.  9). 
Calvin,  like  English  Vci-sion,  explains.  As  soon  as  the 
flame  catches,  and  the  fire  smokes,  by  the  mere  smoke 
I  will  burn  her  chariots,  cut  off  thy  pi-ey  from  the 
earth— thou  slialt  no  more  carry  oflfprey  from  the  nations 
of  the  earth,  the  voice  of  thy  messengers  .  .  .  no  more 
.  .  .  heard— no  more  shall  th  j'  emissaries  be  heard  through- 
out thy  provinces  conveyiug  thy  king's  commands,  and 
exacting  tribute  of  subject  nations. 

CHAPTER   III. 

Ver.  1-19.    Repetition  of  Nineveh's  Doom,  with  new 

FEATUBES;    THE  CAUSE  IS,  HEB  TYBANNY,  RAPJNE,  AND 

Ceuelty:  No-ammon's  Fortifications  did  not  Save 

HER,    IT   IS  vain,  THEREFOBE,   FOB    NiNEVEH    TO    THINK 

HEB  Defences  will  secuee  heb  against  God's  sen- 
tence, 1.  the  bloodv  «Hy  I— lit.,  city  of  blood,  viz.,  shed 
by  Nineveh;  just  S'  oow  her  own  blood  is  to  be  shed, 
robbery— Violence.  ^Maubeb.]  Extortion.  [Gbotius.] 
the  prey  departeth  not— Nineveh  never  ceases  to  live 
by  rapine.  Or,  the  Hebrew  verb  is  transitive,  "she  (Nine- 
veh) does  not  make  the  prey  depart:"  she  ceases  not  to 
plunder.  2.  The  reader  is  transported  into  tlie  midst  of 
the  fight  (cf.  Jeremiah  47.  3).  The  "  noise  of  the  wliips" 
urging  on  the  horses  (in  the  chariots)  is  heard,  and  of  "  the 
rattling  of  the  wheels"  of  war-chariots,  and  the  "horses" 
are  seen  "prancing,"  and  the  "chariots  jumping,"  &c. 
3.  horseman — distinct  from  "the  horses"  (in  tlie  cliariots, 
v.  2).  lifteth  up— denoting  readiness  for  fight.  [Ewald.j 
Gesenius  translates,  "lifteth  up  {lit.,  makes  to  ascend)  hisj 
horse."  Similarly  Maubeb,  "makes  his  horse  to  rise  up 
on  his  hind  feet."  Vulgate  translates,  "ascending,"  i.e., 
making  his  horse  to  advance  up  to  the  assault.  This  last 
is  perhaps  better  than  English  Version,  the  bright  s-word 
and  the  glittering  spear- ij7.,  "the  glitter  of  the  sword 
an<l  the  flash  of  the  spear!"  This,  as  well  as  the  trans- 
lation, "the  horseman  advancing  up,"  more  graphically 
presents  the  battle-scene  to  the  eye,  they  stumblv 
upon  their  corpses — the  Mcdo-Babylmiian  enemy  stumble 
upon  the  Assyrian  corpses,  4.  Because  of  the  multitud« 
of  the  -whoredoms- this  assigns  the  reason  for  Nineveh's 
destruction,  whoredoms  of  the  Avell-favoured  harlot 
—As  Assyria  was  not  a  worshipper  of  the  true  God, 
"wlioredoms"  cannot  moan,  as  in  the  case  of  Israel, 
apostasy  to  the  worship  of  false  gods;  but,  her  harlot-like 
artifices  whereby  she  allured  neighbouring  states  so  as  to 
subject  them  to  herself.  As  the  unwary  are  allured  by  the 
"well-favoured  harlot's"  looks,  so  Israel,  Judah  (e.  g., 
under  Ahaz,  who,  calling  to  his  aid  Tiglath-pileser,  was 

699 


The  Bepetition  of 


NAHUM  III. 


NineveKs  Doom. 


made  tributary  by  him,  2  Kings  16. 7-10),  and  other  nations, 
were  tempted  by  the  plausible  professions  of  Assyria,  and 
by  the  lure  of  commerce  (Revelation  18.  2,  3),  to  trust  her. 
■wltcUcrarts— (Isaiah  47.  9, 12.)    Alluding  to  the  love  In- 
cantations wliereby  harlots  tried  to  dement  and  ensnare 
youths;  answering  to  the  subtle  machinations  whereby 
Assyria  attracted  nations  to  her.    selleth— deprives  of 
their  liberty;  as  slaves  used  to  be  sold:  and  in  other  prop- 
erty also  sale  was  a  usual  mode  of  transfer.    Maureb  un- 
derstands it  of  depriving  nations  of  their  freedom,  and 
literally  selling  them  as  slaves  to  distant  peoples  (Joel  3. 2, 
3,  6-8).    But  elsewhere  there  is  no  evidence  that  the  As- 
syrians did  this,    families— peoples.    5.  I  will  discover 
tliy  skirts  upon  th.y  face— t.  e.,  discover  tliy  nakedness 
by  throwing  up  thy  skirts  upon  thy  face  (the  greatest  possible 
Insult),  pulling  them  up  as  high  as  thy  head  (Jeremiah  13. 
22;  Ezekiel  16.  37-41).    I  will  treat  thee  not  as  a  matron, 
but  as  a  harlot  whose  shame  is  exposed ;  her  gaudy  finery 
being  lifted  up  off  her  (Isaiah  47.  2,  3).    So  Nineveh  shall 
be  stripped  of  all  her  glory  and  defences  on  which  she 
prides  herself.    6.  cast  abominable  ftltli  upon  thee— as 
infamous  harlots  used  to  be  treated,    gazing-stoclt— ex- 
posed to  public  ignominy  as  a  warning  to  others  (Ezekiel 
28.  17).    7.  all  .  .  .  that  look  upon  thee— when  thou  hast 
been  made  "  a  gazing-stock"  {v.  6).    shall  flee  from  thee— 
as  a  thing  horrible  to  look  upon.    Cf.  "standing  afar  off," 
Revelation  18.  10.    whence  shall  I  seek  comforters  for 
theeT  — cf.  Isaiah  51.  19,  which  Nahum   had  before  his 
mind.  8.  populous  IVo — rather,  as  Hebrew,  "  No-ammon," 
the  Egyptian  name  for  Thebes  in  Upper  Egypt;  meaning 
the  portion  or  possession  of  Ammon,  tlie  Egyptian  Jupiter 
(whence  the  Greeks  called  the  city  Diospolis),  who  was  es- 
pecially worshipped  there.  The  Egyptian  inscriptions  call 
the  god  A  mon-re,  i.  e.,  "Amon  the  Sun  ;"  he  is  represented  as 
a  human  figure  with  a  ram's  head,  seated  on  a  chair  (Jere- 
miah 46.  25 ;  Ezekiel  30.  14-16).    The  blow  inflicted  on  No- 
amraon,  described  in  v.  10,  was  probably  by  the  Assyrian 
Sargon  (cf.  notes  on  Isaiah  18.  and  20).    As  Thebes,  with  all 
her  resources,  was   overcome   by  Assyria,  so  Assyrian 
Nineveli,  notwithstanding   all  her  might,  in  her  turn, 
shall  be  overcome  by  Babylon.    English  Version,  "popu- 
lous," if  correct,  implies  that  No's  large  population  did 
not  save  her  from  destruction,  situate  among  the  rivers 
—probably  the  cTiannc?^  into  which  the  Nile  here  divides 
(cf.  Isaiah    19.  6-8).     Thebes   lay  on   both   sides   of  the 
river.    It  was  famed  in  Homer's  time  for  its  hundred 
gates  (Iliad,  9.  381).     Its  ruins   still   describe   a   circuit 
of  twenty-seven  miles.    Of  them  the  temples  of  Luxor 
and  Karnak,  east  of  the  river,  are  most  famous.    The  col- 
onnade of  the  former,  and  the  grand  hall  of  the  latter,  are 
of  stupendous  dimensions.    One  wall  still  represents  the 
expedition  of  Shishak  against  Jerusalem  under  Reho- 
boam  (1  Kings  14.25;   2  Chronicles  12.  2-9).     whose  .  .  . 
wall  was  from  the  sea — i.e.,  rose  up  "from  tlae  sea." 
Maureb  translates,  "  whose  wall  consisted  of  the  sea." 
But  this  would  be  a  mere  repetition  of  the  former  clause. 
Tlie  Nile  is  called  a  sea,  from  its  appearance  in  the  annual 
flood  (Isaiah  19.  5).    9.  Ethiopia— iJebrew,  CtAs/i.    Ethiopia 
is  thought  at  this  time  to  have  been  mistress  of  Upper 
Egypt,    her  strength— her  safeguard  as  an  ally.    Egypt 
—Lower  Egypt,    it  -^vas  infinite— the  resources  of  these, 
her  allies,  were  endless.     Put— or  Phut  (Genesis  10.  6). 
Descended  from  Ham  (Ezekiel  27. 10).    From  a  root  mean- 
ing a,  bow;  as  they  were  famed  as  archers.    [Gesenius.] 
Probably  west  of  Lower  Egypt.   Josephus  {Antiquities,  1.  6. 
2)  identifies  it  with  Mauritania  (cf.  Margin,  Jeremiah  46. 
9 ;  Ezekiel  38. 5).    Lubim— the  Libyans,  whose  capital  was 
Cy  rene ;  extending  along  the  Mediterranean  west  of  Egypt 
(2  Chronicles  12.  3 ;  16.  8 ;  Acts  2. 10).    As,  however,  the  Lu- 
bims  are  always  connected  with  the  Egyptians  and  Ethi- 
opians, they  are  perhaps  distinct  from  the  Libyans.    The 
Lubims  were  probably  at  first  wandering  tribes,  who 
afterwards  were  settled  under  Carthage  In  the  region  of 
Cyrene,  under  the  name  Libyans,    thy — No's,    helpers — 
lit.,  in  thy  help,  i.  e.,  among  thy  auxiliaries.    10.  Notwith- 
standing all  her  might,  she  was  overcome,    cast  lots  for 
her  honourable  men — they  divided  them  among  them- 
Beires  Dy  lot,  as  slaves  (Joel  3.  3).    11.  drunken— made  to- 
700 


drink  of  the  cup  of  Jehovah's  wrath  (Isaiah  51.  17,21; 
Jeremiah  25. 15).    hid— covered  out  of  sight :  a  prediction 
remarkably  verified  in  the  state  in  which  the  ruins  of 
Nineveh  have  been  found.    [G.  "V.  Smith.]    But  as  "  hid  " 
precedes  "  seek  strength,"  &c.,  it  rather  refers  to  Nineveh's 
state  when  attacked  by  her  foe:   "Thou  who   now  so 
vauntest  thyself,  shalt  be  compelled  to  seek  a  hiding- 
place  from  the  foe"  [Calvin];  or,  shalt  be  neglected  and 
slighted  by  all.    [Matjeer.]    geek  strength  because  of 
the  enemy — thou  too,  like  Thebes  (v.  9),  shalt  have  re- 
course to  other  nations  for  help  against  thy  Medo-Baby- 
lonian  enemy.    1!J.  thy  strongholds — on  the  borders  of 
Assyria,  protecting   the  approaches  to  Nineveh:    "the 
gates  of  thy  land"  (v.  13).    fig  trees  with  the  first  ripe 
figs — expressing  the  rapidity  and  ease  of  the  capture  of 
Nineveh  (cf.  Isaiah  28.  4 ;   Revelation  6. 13).    13.  thy  peo- 
ple— tliy   soldiers,     women  —  unable   to   fight  for   thee 
(Isaiah  19. 16 ;  Jeremiah  50. 37 ;  51.  30).    gates  of  tliy  land— 
the  fortified  passes  or  entrances  to  the  region  of  Nineveh 
(cf.  Jeremiah  15.  7).     North-east  of  Nineveh  there  were 
hills  affording  a  natural  barrier  against  an  invader ;  the 
guarded  passes  through  these  are  probably  "the  gates  of 
the   land "    meant,     fire   shall  devour  thy   bars — the 
"  bars  "  of  the  fortresses  at  the  passes  into  Assyria.    So  In 
Assyrian  remains  the  Assyrians  themselves  are  repre- 
sented as  setting  fire  to  the  gates  of  a  city  [Bonomi,  JVin. 
pp.  194, 197].    14:.  Ironical  exhortation  to  Nineveh  to  de- 
fend herself.    Draw  .  .  .  -waters- so  as  not  to  be  without 
water  for  drinking,  in  the  event  of  being  cut  off  by  the  be- 
siegers from  thy  fountains,     make  strong  the  brick- 
kiln—or "repair"  [Mauber];  so  as  to  have  a  supply  of 
bricks  formed  of  kiln-burnt  clay,  to  repair  breaches  in 
the  ramparts,  or  to  build  new  fortifications  inside  when 
the  outer  ones  are  taken  by  the  foe.    15.  There— in  the 
very  scene  of  thy  great  preparations  for  defence ;    and 
where  thou  now  art  so  secure,    fire — even  as  at  the  for- 
mer destruction;  Sardanapalus  (Pul?)  perished  with  all 
his  household  in  the  conflagration  of  his  palace,  having  in 
despair  set  it  on  fire,  the  traces  of  which  ai'e  still  remain- 
ing. canker--*vorm—"  the  licking  locust."  [Henderson.] 
make  thyself  miany  as  the  locusts — "  the  swarming  lo- 
custs "   [Henderson];   i.e.,   however   "many"    be   thy 
forces,  like  those  of  "  the  swarming  locusts,"  or  the  "  lick- 
ing locusts,"  yet  the  foe  shall  consume  thee  as  the  "  lick- 
ing locust"  licks  up  all  before  it.    16.  multiplied  thy 
merchants— (Ezekiel  27.  23,  24.)    Nineveh,  by  large  canals, 
had  easy  access  to  Babylon ;  and  was  one  of  the  great 
routes  for  tiie  people  of  the  west  and  north-west  to  that 
city;   lying  on  the  Tigris  it  had  access  to  the  sea.     The 
Phoenicians  carried    its  wares   everywhere.     Hence  its 
merchandise  is  so  much  spoken  of.    the  canker-worm 
spoileth,  and  flecth  aTvay — i.  e.,  spoiled  thy  merchants. 
The  "canker-worm,"  or   licking   locust,  answers  to   the 
Medo-Babylonian  invaders  of  Nineveh.     [G.  V.  Smith.] 
Calvin  explains  less  probably,  "Thy  merchants  spoiled 
many  regions;  and  but  the  same  shall  befall  them  as  be- 
falls locusts,  they  in  a  moment  shall  be  scattered  and  flee 
away."    Maurer,  somewhat  similarly,  "The  licking  lo- 
cust puts  off  (the  envelope  in  which  his  wings  had  been 
folded),  and  fleeth  away  "  (ch<  2.  9 ;  cf.  Joel  1.  4).    Tlie  He- 
brew has  ten  different  names  for  tlie  locust,  so  destructive 
was  it.    17.  Thy  crowned— Thy  princes  (Revelation  9.7). 
The  king's  nobles  and  officers  wore  the  tiara,  as  well  as 
the  king ;  hence  they  are  called  here  "  thy  crowned  ones." 
as  the  locusts — as  many  as  the  swanning  locusts,    thy  cap- 
tains— Tipfisar,  an  Assyrian  word;  found  also  in  Jere- 
miah  51.  27,  meaning   satraps  [Michaelis];  or  rather, 
"military  leaders."    [Maurer.)    The  last  syllable,  sar, 
means  a  prince,  and  is  found  in  Belshaz-zar,  Nubopolas-sar, 
NebuchadneZ'Zar.    as  the  great  grasshoppers— Zi<.,  as  the 
locust  of  locusts,  i.  e.,  the  largest  locust.   Maurer  translates, 
"as  many  as  locusts  upon  locusts,"  i.  e.,  swarms  of  locusts. 
Hebrew  idiom  favours  English  Version,    in  the  hedges  in 
the  cold— cold  deprives  the  locust  of  the  power  of  flight; 
so  they  alight  in  cold  weather  and  at  night,  but  when 
warmed  by  the  sun  soon  "flee  away."    So  shall  the  As- 
syrian multitudes  suddenly  disappear,  not  leaving  a  trace 
behind  (cf.  Pliny,  Hist.  Nat.  11.  29).    18.  Thy  sUephci-d» 


Mabakkuk^s  Expostulation  with  Jehovah 


HABAKKUK   I. 


on  Account  of  the  Prevalence  of  Injustice 


—  f.  e.,  Thy  leaders,  slmmber— are  carelessly  secure. 
[Mauker.]  Rather,  "lie  In  death's  sleep,  having  been 
slain  "  [Jerome]  (Exodus  15. 16 ;  Psalm  76. 6).  shall  dwell 
in  the  dust  (Psalm  7.  5;  94.  17).  thy  people  is  scattered— 
the  necessary  consequence  of  their  leaders  being  laid  low 
(1  Kings  22.  17).  19.  hrult— the  report,  clap  the  hauds— 
With  joy  at  thy  fall.    The  sole  descendants  of  the  ancient 


Assyrians  and  Babylonians  in  the  Vhole  country  are  the 
Nestorian  Christians,  who  speak  a  Chaldean  language. 
[Layard.]  upon  -whom  hath  not  thy  -wickednesa 
passed? — implying  God's  long  forbearance,  and  the  con- 
sequent enormity  of  Assyria's  guilt,  rendering  her  case 
one  that  admitted  no  hope  of  restoration. 


HABAKKUK. 

INTRODUCTION. 

HABAKKUK,  from  a  Hebrew  root  meaning  to  embrace,  denoting  a  "  favourite  "  (viz.,  of  God)  and  a  "  struggler"  (for 
his  country's  good).  Some  ancient  authors  represent  him  as  belonging  to  the  tribe  of  Levi ;  others  (Psetjdo  Epiph- 
ANITJS),  to  that  of  Simeon.  The  inscription  to  Bel  and  the  dragon  in  the  LXX.  asserts  the  former;  and  ch.  3. 19  per- 
haps favours  this.    Eusebitjs  states  that  in  his  time  Habalrkulc's  tomb  was  shown  at  Celia  In  Palestine. 

The  time  seems  to  have  been  about  610  B.C.  For  the  Chaldeans  attacked  Jerusalem  in  the  ninth  month  of  the 
fifth  year  of  Jehoiakim,  605  b.  c.  (2  Kings  24. 1 ;  2  Chronicles  36.  6;  Jeremiah  46.  2  and  36.  9.)  And  HabakKuk  (ch.  1.  5, 
6,  &c.)  speaks  of  the  Chaldeans  as  about  to  invade  Judah,  but  not  as  having  actually  invaded  it.  In  ch.  2.  he  proceeds 
to  comfort  his  people  by  foretelling  the  humiliation  of  their  conquerors,  and  that  the  vision  will  soon  have  its  fulfil- 
ment. In  ch.  3.  the  prophet  in  a  sublime  ode  celebrates  the  deliverances  wrought  by  Jehovah  for  His  people  in  times 
past,  as  the  ground  of  assurance,  notwithstanding  all  their  existing  calamities,  that  He  will  deliver  them  again;  v.  16 
shows  that  the  invader  is  only  coming,  and  not  yet  arrived;  so  that  the  whole  refers  to  the  invasion  in  Jehoiakim's 
times,  not  those  under  Jehoiachin  and  Zedekiah.  The  Apocryphal  appendix  to  Daniel  states  that  he  lived  to  see  the 
Babylonian  exile  (588  b.  c),  which  accords  with  his  prophesying  early  in  Jehoiakim's  reign,  about  610  B.  c. 

The  position  of  the  book  immediately  after  Nahum  is  appropriate ;  as  Nahum  treated  of  the  judgments  of  the 
Lord  on  Assyria,  for  its  violence  against  Israel,  so  Habakkuk,  those  inflicted  by,  and  on,  the  ChalJeans  for  the  same 
reason. 

The  style  is  poetical  and  sublime.  The  parallelisms  generally  regular.  Borrowed  ideas  occur  (cf.  ch.  3. 19,  with 
Psalm  18.  33;  ch.  2.  6,  with  Isaiah  14.  4 ;  ch.  2.  14,  with  Isaiah  11.  9). 

The  ancient  catalogues  imply  that  his  book  is  part  of  the  canon  of  Scripture.  In  the  New  Testament,  Romans  1. 
17  quotes  (though  not  naming  him)  ch.  2.  4;  cf.  also  Galatians  3. 11;  Hebrews  10.  38;  Acts  13.  40,  41,  quotes  Habakknk 
1.  5.    One  or  two  Hebrew  words  peculiar  to  Habakkuk  occur  (ch.  1. 9 ;  2. 6, 16). 


CHAPTER    I. 

Ver.  1-17.    Habakkuk's  Expostulation  with  Jeho- 
vah   ON  ACCOUNT   OF    THE    PREVALENCE    OF    INJUSTICE: 

Jehovah  summons  attention  to  His  purpose  of  send- 
ing THE  Chaldeans  as  the  Avengers.  The  Prophet 
complains,  that  these  are  worse  than  those  on 
WHOM  Vengeance  was  to  be  taken.  1.  burden— </ie 
prophetic  sentence.  3,  3.  -violence  .  .  .  Why  dost  thou 
sho-w  nie  iniquity  1— Similar  language  is  used  of  the 
Chaldeans  (v.  9, 13),  as  here  is  used  of  ilie  Jews:  implying, 
that  as  the  Jews  sinned  by  violence  and  iiyuslice,  so  they 
should  be  punished  by  violence  and  injustice  (Proverbs  1. 
31).  Jehoiakim's  reign  was  marked  by  injustice,  treach- 
ery, and  bloodshed  (Jeremiah  22.  3, 13-17).  Therefore  the 
Chaldeans  should  be  sent  to  deal  witli  liim  and  his  nobles 
according  to  their  dealings  with  others  (v.  6, 10, 11, 17).  Cf. 
Jeremiah's  expostulation  with  Jehovah,  Jeremiah  12.1; 
20.  8;  and  Job  19.  7,  8.  3.  cause  me  to  behold  grievance 
— Maureh  denies  that  the  ^e6reM)  verb  is  ever  active  ;  he 
translates,  "  (Wherefore)  dost  thou  behold  (without  doing 
aught  to  clieck  it)  grievance?"  The  context  favours  Eng- 
lish Version,  there  are  that  raise  up  strife  and  conten- 
tion—so Calvin.  But  Maureb,  not  so  well,  translates, 
"There  is  strife,  and  contention  raises  itself."  4.  There- 
fore—Because  thou  dost  suffer  sueli  crimes  to  go  unpun- 
ished, law  is  slacked— M  chilled.  It  has  no  authority, 
and  secures  no  respect.  Judgment— justice,  -wrong 
Judgment  proceedeth— decisions  are  given  contrary  to 
right.  5.  Behold  .  .  .  marvellously  ...  a  -work— (Cf. 
Isaiah  29.  11.)  Quoted  by  St.  Paul  (Acts  13.  41).  among 
the  heathen— In  Acts  13.  41,  "ye  desplsers,"  from  the 
LXX.  So  the  Syriac  and  Arabic  versions ;  perhaps  from 
a  different //cferew  reading.  In  the  English  Version  read- 
ing of  Habakkuk,  God,  In  reply  to  the  prophet's  expostu- 
lation, addresses  the  Jews  as  about  to  be  punished,  "  Be- 
hold ye  among  the  heathen  (with  whom  ye  deserve  to  be 


classed,  and  by  whom  ye  shall  be  punished,  as  '  despisers  f 
the  sense  implied,  which  St.  Paul  expresses) :  learn  from 
them  what  ye  refused  to  learn  from  me!"  For  "  wonder 
marvellously,"  St.  Paul,  in  Acts  13.  41,  has,  "  wonder  and 
perish,"  which  gives  the  sense,  not  the  literal  wording,  of 
the  Hebrew,  "Wonder,  wonder,"  i.  e.,  be  overwhelmed  in 
wonder.  The  despisers  ai'e  to  be  given  up  to  their  own 
stupefaction,  and  so  perish.  The  Israelite  unbelievers 
would  not  credit  the  prophecy  as  to  the  fearfulness  of  the 
destruction  to  be  wrought  by  the  Chaldeans,  nor  after- 
wards the  deliverance  promised  from  that  nation.  So 
analogously,  in  St.  Paul's  day,  the  Jews  would  not  credit 
the  judgment  coming  on  them  by  the  Romans,  nor  the 
salvation  proclaimed  througli  Jesus.  Thus  the  same 
Scripture  applied  to  both,  ye  wHX  not  believe,  tltough 
it  be  told  you — t.  e.,  ye  will  not  believe  ncnv  that  I  foretell 
it.  6.  1  raise  up— not  referring  to  God's  having  brought 
the  Chaldeans  from  their  original  seats  to  Babylonia 
(iVoie,  Isaiah  23.13);  for  they  had  already  been  upwards 
of  twenty  years  (since  Nabopolassar's  era)  in  political 
power  there;  but  to  His  being  about  now  to  raise  them 
up  as  the  instruments  of  God's  "work"  of  judgment  on 
the  Jews  (2  Chronicles  36. 6).  The  Hebrew  is  future,  "  I  will 
raise  up."  bitter— i.  c,  cruel  (Jeremiali  50.  42;  cf.  Margin, 
Judges  18.  25 ;  2  Samuel  17.  8).  hasty— not  passio'uxie,  but 
"impetuous."  7.  their  Judgment  and  .  .  .  dignity  .  .  . 
proceed  of  thennselves — i.  e.,  they  recognize  no  judge  save 
themselves,  and  they  get  for  themselves  and  keep  tlieir 
own  "dignity"  without  needing  others'  help.  It  will  be 
vain  for  the  Jews  to  complain  of  their  tyrannical  ^'udy- 
nients;  for  whatever  the  Chaldeans  decree  they  will  do 
according  to  their  own  will,  they  will  not  brook  any  one 
attempting  to  interfere.  8.  s-wUter  than  the  leopards 
— Oppian,  Cyneg.  3.  76,  says  of  the  leopard,  "It  runs 
most  swiftly  straight  on:  you  would  fancy  It  was  flying 
through  the  air."  more  fierce- rather,  "more  keen;" 
{t^.,  sharp,    evening  -wolves — wolves  famished  with  fast* 

701 


Tht  Eternity  and  Purity  of  God. 


HABAKKUK  11. 


27te  Prophet  Receives  a  Revelation. 


Ing  all  day  and  so  most  keen  in  attacking  the  fold  under 
covert  of  the  approaching  night  (Jeremiah  5.6;  Zeph- 
aniah  3.3;  of.  Genesis  49.27).  Hence  twilight  is  termed 
in  Arabic  and  Persian  the  wolf's  tail;  and  in  French, 
entr°,  chien  et  loup.  spread  tlkenkael-vca— proudly ;  as  in 
Jeremiah  50.  11,  and  Malachi  4.  2,  it  implies  strength  and 
vigour.  So  also  the  Arabic  cognate  word.  [Mauker.] 
their  Uorsemen  .  .  .  come  from  far— and  yet  are  not 
wearied  by  the  long  journey.  9.  all  for  violence— the 
sole  object  of  all  is,  not  to  establish  just  rights,  but  to  get 
all  they  can  by  violence.  tUelr  faces  shall  sup  up  as 
tlic  east  -^vind— t.  e.,  they  shall  as  it  were  siualloiv  up  all 
before  them ;  so  the  horse  in  Job  39.  24  is  said  to  "  swallow 
the  ground  with  fierceness  and  rage."  Mauber  takes 
it  from  an  Arabic  root,  "the  desire  oi  their  faces,"  i.  e., 
the  eager  desire  expressed  by  their  faces.  Henderson, 
with  Symmachus  and  Syriac,  translates,  "  the  aspect."  as 
tlie  cast  %vind— the  Simoom,  which  spreads  devastation 
wherever  it  passes  (Isaiah  27. 8).  Gesenius  translates,  "  (Is) 
forwards."  The  rendering  proposed,  eastward,  as  if  it 
referred  to  the  Chaldeans'  return  home  eastward  from 
Judea,  laden  with  spoils,  is  improbable.  Their  "gather- 
ing the  sand"  accords  with  the  Simoom  being  meant,  as 
it  carries  with  it  whirlwinds  of  sand  collected  in  the 
desert.  10.  scoff  at  .  .  .  kings— as  unable  to  resist  them. 
tlicy  sl»all  Iieap  dust,  and  take  it— "they  shall  heap" 
earlh-mounds  outside,  and  so  "  take  every  stronghold"  (cf. 
2  Samuel  20.15;  2  Kings  19.32).  [Grotius.]  11.  Then— 
when  elated  by  his  successes,  shall  his  mind  change- 
he  shall  lose  whatever  of  reason  or  moderation  ever  was 
in  him,  with  pride,  he  shall  pass  over— all  bounds  and 
restraints:  his  pride  preparing  the  sure  way  for  his  de- 
struction (Proverbs  16. 18).  The  language  is  very  similar 
to  that  describing  Nebuchadnezzar's  "change"  from 
man's  heart  (understanding)  to  that  of  a  beast,  because 
of  pride  (Daniel  4. 16,  30-34 ;  see  Notes  there).  An  unde- 
signed coincidence  between  the  two  sacred  books  written 
Independently,  imputing  tliis  his  po'wer  unto  his  God 
—(Daniel  5.  4.)  Sacrilegious  arrogance,  in  ascribing  to 
his  Idol  Bel  the  glory  that  belongs  to  God.  [Calvin.] 
CrROTitJS  explains,  "  (saying  that)  his  power  is  his  own 
as  one  who  is  a  god  to  himself"  (cf.  v.  16,  and  Daniel  3). 
Bo  ISlAURER,  "  He  shall  offend  as  one  to  whom  his  power 
is  his  god  "  (Job  12. 6 ;  Note,  Micah,  2. 1).  12.  In  opposition 
to  the  impious  deifying  of  the  Chaldeans'  power  as  their 
god  (Maurer,  or,  as  English  Version,  their  attributing  of 
their  successes  to  their  idols),  the  prophet,  in  an  impas- 
sioned address  to  Jehovah,  vindicates  His  being  "from 
everlasting,"  as  contrasted  with  the  Chaldean  so-called 
"god."  nty  God,  mine  Holy  One— Habakkuk  speaks  in 
tlie  name  of  his  people.  God  was  "  the  Holy  One  of  Israel," 
against  whom  the  Chaldean  was  setting  up  himself  (Isaiah 
37.  23).  ^ve  sliall  not  die— Thou,  as  being  our  God,  wilt 
not  permit  the  Chaldeans  utterly  to  destroy  us.  This 
i-eading  is  one  of  the  eighteen  called  by  the  Hebrews  "  the 
appointment  of  the  scribes;"  the  Rabbis  think  that  Ezra 
and  his  colleagues  corrected  the  old  reading,  "  Thou  shall 
not  die."  tliou  hast  ordained  them  for  Judgment — i.  e., 
to  execute  thy  jud-gments.  for  correction— to  chastise 
transgressors  (Isaiah  10.  5-7).  But  not  that  they  may  deify 
their  own  power  {v.  11,  for  their  power  is  from  thee,  and 
but  for  a  time);  nor  that  they  may  destroy  utterly  thy 
people.  The  Hebreiv  for  "  mighty  God  "  is  Itock  (Deuter- 
onomy 32.  4).  However  the  world  is  shaken,  or  man's 
faith  wavers,  God  remains  unshaken  as  the  Rock  of  Ages 
(Margin,  Isaiah  26.  4).  13.  purer  .  .  .  tlian  to  behold 
evil— without  being  displeased  at  it.  canst  not  look  on 
iniquity— unjust  injuries  done  to  thy  people.  The  pro- 
phet checks  himself  from  being  carried  too  far  in  his 
expostulatory  complaint,  by  putting  before  himself  hon- 
ourable sentiments  of  God.  them  that  deal  treacher- 
ously—the Chaldeans,  once  allies  of  the  Jews,  but  now 
their  violent  oppressors.  Cf.  "treacherous  dealers," 
Isaiah  21.  2-^  24. 16.  Instead  of  speaking  evil  against  God, 
he  goes  to  God  Himself  for  the  remedy  for  his  perplexity 
(Psalm  73.  H-17).  devoureth  the  man  that  is  more 
righteous— the  Chaldean  oppresses  the  Jew,  who  with  all 
his  faults,  is  better  than  his  oppressor  (cf.  Ezeklel  16.  51, 
702 


52).  141.  And— i.  e..  And  so,  by  suffering  oppressors  to  go 
unpunished,  "  thou  makest  men  as  the  fishes  .  .  .  that 
have  no  ruler ;"  i.  e.,  no  defender.  All  may  flsh  in  the  sea 
with  impunity;  so  the  Chaldeans  with  impunity  afflict 
thy  people,  as  these  have  no  longer  the  God  of  the  theoc- 
racy, their  King,  to  defend  them.  Thou  reducest  men  to 
such  a  state  of  anarchy,  by  wrong  going  unpunished,  as  if 
there  were  no  God.  He  compares  the  world  to  the  sea; 
men  to  fishes;  Nebuchadnezzar  to  a,  fisherman  {v.  15-17). 
IS.  tliey  take  up  all  of  tlicni — all  kinds  of  fislies,  i.  e,, 
men,  as  captives,  and  all  other  prey  that  comes  in  their 
vrtxy.  -witli  the  angle — i.  e.,  the  hook.  Some  they  take  up 
as  with  the  hook,  one  by  one ;  others  in  shoals,  as  in  a 
"net"  and  "drag  "  or  enclosing  net.  therefore — because 
of  their  successes,  they  rejoice — they  glory  in  their 
crimes  because  attended  with  success  (cf.  v.  11).  16.  sac- 
rifice unto  tlieir  net— t.  e.,  their  arms,  power,  and  mili- 
tary skill,  wherewith  they  gained  their  victories;  instead 
of  to  God.  Cf.  V.  11,  Maurer's  interpretation.  They  idol- 
ize themselves  for  their  own  cleverness  and  might  (Deu- 
teronomy 8.  17 ;  Isaiah  10.  13 ;  37.  24,  25).  by  tliem— by  their 
net  and  drag-net.  tlieir  portion— image  from  a  banquet : 
the  prey  which  they  have  gotten.  IT.  Shall  they  .  .  , 
empty  their  ncf! — Shall  they  be  allowed  without  inter- 
ruption to  enjoy  the  fruits  of  their  violence  ?  therefore — 
seeing  that  they  attribute  all  their  successes  to  themselves, 
and  not  to  thee.  The  answer  to  the  propliet's  question,  he 
by  inspiration  gives  himself  in  cli.  2. 

CHAPTER    II. 

Ver.  1-20.  The  Prophet,  waiting  earnestly  for  an 
Answer  to  his  Complaints  (ch.l.),  receives  a  Revela- 
tion, WHICH  IS  TO  BK  FULFILLED,  NOT  IMMEDIATELY, 
yet  in  due  time,  and  is  THEREFORE  TO  BE  "WAITED  FOR 

IN  Faith:  The  Chaldeans  shall  be  Punished  for 
their  Cruel  Rapacity,  nor  can  their  False  gods 
avert  the  Judgment  of  Jehovah,  the  only  True 
God.  1.  stand  upon  .  .  .  watch — i.  e.,  watch-post.  The 
prophets  often  compare  themselves,  awaiting  tlie  reve- 
lations of  Jehovah  witli  earnest  patience,  to  watchmen  on 
an  eminence  watching  with  intent  eye  all  that  comes 
within  their  view  (Isaiah  21.  8, 11 ;  Jeremiah  6.  17;  Ezeklel 
3. 17;  33.  2,  3;  cf.  Psalm  5.  3;  85.  8).  The  "watch-post"  is 
the  withdrawal  of  the  whole  soul  from  earthly  and  fixing 
it  on  heavenly  things.  The  accumulation  of  synonyms, 
"stand  upon  .  .  .  watch  .  .  .  set  me  upon  .  .  .  tower  ,  .  . 
watch  to  see"  implies  persevering  fixity  of  attention. 
-what  he  "ivill  say  unto  me — in  answer  to  my  complaints 
(ch.  1. 13).  Lit.,  "in  me,"  God  speaking,  not  to  the  pro- 
phet's outward  ear,  but  inwardly.  When  we  have  prayed 
to  God,  we  must  observe  what  answers  God  gives  by  His 
word.  His  Spirit,  and  His  providences,  what  I  shall  an- 
s-\ver  -when  I  am  reproved — what  answer  I  am  to  make  to 
the  reproof  wliich  I  anticipate  from  God  on  account  of  the 
liberty  of  my  expostulation  with  Him.  Matjber  trans- 
lates, "What  I  am  to  answer  in  respect  to  my  complaint 
against  Jehovah  "  (ch.  1.  12-17).  2.  "Write  tlie  vision— 
whicli  I  am  about  to  reveal  to  thee,  make  it  plain— 
(Deuteronomy  27.  8.)  In  large  legible  characters,  upon 
tables— box -wood  tables  covered  with  wax,  on  which 
national  affairs  were  engraved  with  an  iron  pen,  and  then 
hung  up  in  public,  at  the  prophets'  own  houses,  or  at  the 
temple,  that  those  who  passed  might  read  them.  Cf.  Lukel. 
63,  "writing-table,"  i.e.,  <a6Ze<.  that  he  may  run  that  read- 
eth  it— commonly  explained,  "so  intelligible  as  to  be  easily 
read  by  any  one  running  past;"  but  then  it  -would  be, 
"  that  he  that  runnctli  may  read  it."  The  true  sense  is,  "  bo 
legible  that  whoever  rcadeth  it,  may  run  to  tell  all  whom  he 
can  the  good  news  of  the  foe's  coming  doom,  and  Judah's 
deliverance."  Cf.  Daniel  12.  4,  "many  shall  run  to  and 
fro,"  viz.,  with  the  explanation  of  the  prophecy,  then  un- 
sealed ;  also.  Revelation  22.  17,  "  let  him  that  hcareth  (the 
good  news)  say  (to  every  one  within  his  reach).  Come.' 
"Run"  is  equivalent  to  announce  the  Divine  revelation 
(Jeremiah  23.  21) ;  as  every  one  who  becomes  informed  o: 
a  Divine  message  is  bound  to  run,  i.  e.,  use  .all  despatch  to 
make  it  known  to  others.    [Henderson,]    Grotius,  Lit- 


The  Chaldean  ihaU  be  Punished 


HABAKKUK  II. 


for  hii  Xnsatiable  Rapacity. 


Bovicus  DE  DiEU  and  Maureb  interpret  it:  "Run"  Is 
not  literal  runniuff,  hut  "that  he  who  reads  it  may  run 
through  it,"  t.  e.,  read  it  at  once  without  difficulty.  3.  For — 
Assigning  the  cause  why  it  ought  to  be  committed  to  writ- 
ing :  becaicse  its  fulfilment  belongs  to  the  future,  tlie  vision 
ts  yet  for  an  appointed  time — (Daniel  10.  14;  11.  27,35.) 
Thougli  the  time  appointed  by  God  for  the  fulfilment  be 
yet  future,  it  should  be  enougli  for  your  faith  that  God 
hatli  spoken  it  (Lamentations  3,  26).  at  tlie  end  It  shall 
speak— Mattrek  translates,  "  it  pants  for  the  end."  Cut 
the  antitiiesls  between,  "it  shall  speak,"  and  "not  be 
silent,"  makes  English  Version  the  better  rendering.  So 
the  Hebrew  is  translated.  Proverbs  12. 17.  Lit.,  ''breathe out 
words,"  "  break  forth  as  a  blast."  though  it  tarry,  -»vait 
for  it— (Genesis  49. 18.)  •*.  his  soul  which  is  li/tcd  up— the 
Chaldean's.  [Maurer.]  The  unbelieving  J»w's.  [Hender- 
son.] is  not  upright  In  him — i.  e.,  is  not  accounted  up- 
right in  God's  sight;  in  antithesis  to  "shall  live."  So 
Hebrews  lo.  38,  which  with  inspired  authority  applies  the 
general  sense  to  the  particular  case  which  St.  Paul  had  in 
view,  "If  any  man  draw  back  (one  result  of  being  "lifted  up" 
with  overweening  arrogancy),  my  soul  shall  have  no  pleas- 
ure iu  him."  the  Just  shall  live  by  his  faith — the  Jewish 
nation,  as  opposed  to  the  unbelieving  Chaldean  (of.  v.  5, 
<&c. ;  ch,  1.  6,  &c.,  13).  [Maurer.]  Henderson's  view  is, 
that  the  believing  Jew  is  meant,  as  opposed  to  the  un- 
believing Jew  (cf.  Romans  1.17;  Galatians  3. 11).  The  be- 
lieving Jew,  though  God's  promise  tarry,  will  wait  for  it; 
the  unbelieving  "  draws  back,"  as  Hebrews  10. 38  expresses 
it.  The  sense,  in  Maurer's  view,  which  accords  better 
with  the  context  (v.  5,  &c.)  is,  the  Chaldean,  thougli  for  a 
time  seeming  to  prosper,  yet  being  lifted  up  with  haughty 
unbelief  (ch.  1. 11, 16),  is  not  upright;  i.  e.,  has  no  right  sta- 
bility of  soul  resting  on  God,  to  ensure  permanence  of 
prosperity;  hence,  though  for  a  time  executing  God's 
judgments,  he  at  last  becomes  "  lifted  up"  so  as  to  attrib- 
ute to  his  own  power  what  is  the  work  of  God,  and  in  this 
sense  "draws  back"  (Hebrews  10.38),  becoming  thereby  a 
type  of  all  backsliders  who  thereby  incur  God's  displeas- 
ure ;  as  the  believing  Jew  is  of  all  who  wait  for  God's  prom- 
ises with  patient /ati/i,  and  so  "  live"  (stand  accepted)  be- 
fore God.  The  Hebrew  accents  induce  Bengel  to  ti-anslatc, 
"  he  who  is  just  by  his  faith  shall  live."  Other  MSS.  read 
the  accent^s  as  English  Version,  wliicli  agrees  better  with 
Hebrew  syntax.  5.  Yea  also,  because— additional  reason 
why  the  Jews  may  look  for  God  punishing  their  Chaldean 
foe,  viz.,.  because,  &c.,  he  is  a  proud  man — ratlier,  this 
clause  continues  the  reason  for  the  Jews  expecting  the 
punishment  of  the  Chaldeans,  "because  he  transgresseth 
by  wine  (a  besetting  sin  of  Babylon,  cf.  Daniel  5.,  and  Ctjr- 
Tius,  5. 1),  being  a  proud  man."  Love  of  wine  often  begets 
a  proud  contempt  of  Divine  things,  as  in  Belshazzar's 
case,  which  was  the  immediate  cause  of  the  fall  of  Baby- 
Ion  (Daniel  5.2-4.  30;  cf.  Proverbs  20.1;  30.9;  31.5).  en- 
largcth  his  desire  as  hell  —  the  grave,  or  the  unseen 
world,  whicli  is  "  never  full  "  (Proverbs  27. 20 ;  30. 16 ;  Isaiah 
5. 14).  The  Chaldeans  under  Nebuchadnezzar  were  filled 
with  an  insatiable  desire  of  conquest.  Another  reason 
for  their  punishment.  6.  shall  not  all  these— the  "  na- 
tions" and  "peoples"  (v.  5)  "heaped  unto  him  "  by  the 
Chaldean,  take  up  a  parable — a  derisive  song.  Habakkulc 
follows  Isaiah  (Isaiah  14. 4)  and  Micah  (Micah  2. 4)  in  the 
phraseology,  against  him— when  dislodged  from  his  for- 
mer eminence.  "Woe — the  "derisive  song"  here  begins,  and 
continues  to  the  end  of  the  chapter.  It  Is  a  symmetrical 
whole,  and  consists  of  five  stanzas,  the  first  three  consist- 
ing of  three  verses  each,  the  fourth  of  four  verses,  and  the 
last  of  two.  Each  stanza  has  its  own  subject,  and  all  ex- 
cept the  last  begin  with  "Woe;"  and  all  have  a  closing 
verse  Introduced  with  "  for,"  "because,"  or  "  but."  hoxv 
longT-Aowionflr  destined  to  retain  his  ill-gotten  gains?  But 
for  a  sliort  time,  as  his  fall  now  proves.  [Maurer.]  "Cov- 
ctousncss  is  the  greatest  bane  to  men.  For  they  who  invade 
others'  goods,  often  lose  even  their  own."  [Menander.] 
Cai.vin  makes  "  how  long?"  to  be  the  cry  of  those  groan- 
ing under  the  Chaldean  oppression  whilst  it  still  lasted  : 
How  long  shall  such  oppression  be  permitted  to  conti  nue  7 
But  it  is  plainly  part  of  the  derisive  song,  after  the  Chal- 


dean tyranny  had  passed  away,    ladeth  himself  tvlth 

thick  clay— viz.,  gold  and  silver  dug  out  of  the  "  clay,"  of 
which  they  are  a  part.  The  covetous  man  in  heaping 
them  together  is  only  lading  himself  with  a  clay  burden, 
as  he  dares  not  enjoy  tltem,  and  is  always  anxious  about 
them.  Lee  and  Fui<ler  translate  the  Hebrew  as  a  red\i- 
plicated  single  noun,  and  not  two  words,  "an  accumula- 
tion of  pledges  "  (Deuteronomy  24. 10-13).  The  Chaldean  \h 
compared  to  a  liarsh  usurer,  and  his  ill-gotten  treasurun 
to  heaps  of  pledges  in  the  hands  of  a  usurer.  7.  suddenly 
—the  answer  to  the  question,  "  How  long?"  {v.  6).  bite- 
often  used  of  usury ;  so  favouring  Lee's  rendering  (v.  fi, 
As  the  Chaldean  like  an  usurer  oppressed  others,  so  other 
laations  shall,  like  usurers,  take  pledges  of,  i.  e.,  spoil,  him. 
8.  the  remnant  of  the  people — tliose  remaining  of  the 
peoples  spoiled  by  thee,  though  but  a  remnant,  will  suf- 
fice to  inflict  vengeance  on  thee,  the  violence  of  the  land 
.  .  ,  city — t.  e.,  on  account  of  thy  violent  oppression,  of  the 
lands  and  cities  of  the  earth  [Grotius]  (cf.  v.  5,  6,  12).  The 
same  plirase  occurs  in  v.  17,  where  the  "land"  ar  1  "city" 
are  Judea  and  Jerusalem.  0.  coveteth  an  evil  ("ovetous- 
ness— z.  e.,  a  covetousness  so  surpassingly  evil  as  to  be 
fatal  to  himself,  to  his  house— greedily  seizing  enormous 
wealth,  not  merely  for  himself,  but  for  his  family,  to 
which  it  is  destined  to  be  fatal.  The  very  same  "  evil 
covetousness  "  that  was  the  cause  of  Jehoiakim's  being 
given  up  to  the  Chaldean  oppressor  (Jeremiah  22. 13)  shall 
be  the  cause  of  tiie  Clialdean's  own  destruction,  tiethis 
nest  on  high— (Numbers  24. 21 ;  Jeremiah  49. 16 ;  Obadiah 
4.)  The  image  is  from  an  eagle  (Job  39.27).  The  royal  cita- 
del is  meant.  The  Chaldean  built  higli  towers,  like  tlie 
Babel-founders,  to  "  be  delivered  from  the  power  of  evil " 
(Genesis  11.  4).  10.  Thou  hast  consulted  shame  .  .  .  by 
cutting  off  many— Maurer,  more  lit.,  "Tliou  hast  con- 
sulted shame  ...  to  destroy  many,"  i.  e.,  in  consulting 
(determining)  to  cut  oflTmany,  thou  hast  consulted  shame 
to  thy  house,  sinned  against  thy  soul — i.  e.,  against  thy- 
self; thou  art  the  guilty  cause  of  thine  own  ruin  (Prov- 
erbs 8.  30;  20.  2).  They  wlio  wrong  their  neighbours,  da 
much  greater  wrong  to  their  own  souls.  11.  stone  .  ,  . 
cry  out— Personification.  The  very  stones  of  tliy  palace 
built  by  rapine  shall  testify  against  thee  (Luke  19. 40).  the 
beam  out  of  the  timber — the  cross-beam  or  main  rafter 
connecting  the  timbers  in  the  walls,  shall  answer  it — 
viz.,  the  stone.  The  stone  shall  begin,  and  tlie  cross-beam, 
continue  the  cry  against  thy  rapine.  13.  buildeth  a  to-^vn 
-tvlth  blood— t'i2.,  Babylon  rebuilt  and  enlarged  by  blood- 
bought  spoils  (cf.  Daniel  4.  30).  13.  is  it  not  of  the  I.ord 
of  hosts— Jehovah,  who  has  at  command  all  the  hosts  of 
heaven  and  earth,  is  tlie  righteous  autlior  of  Babylon's 
destruction.  "Shall  not  God  have  His  turn,  when  cruel 
rapacious  men  have  triumphed  so  long,  though  He  seem 
now  to  be  still?"  [Calvin.]  people  .  .  .  labour  in  the 
.  .  .  tire  .  .  .  weary  themselves  for  .  .  .  vanity  —  The 
Chaldeans  labour  at  what  is  to  be  food  for  the  fire,  viz., 
their  city  and  fortresses  which  shall  be  burnt.  Jeremiah 
51.58  adopts  the  same  phraseology  to  express  the  vanity 
of  tlie  Chaldean's  labour  on  Babylon,  as  doomed  to  the 
flames.  14.  Adapted  from  Isaiah  11.  9.  Here  the  sense  is, 
"The  .lews  shall  be  restored,  and  the  temple  rebuilt,  so 
that  God's  glory  in  saving  His  people,  and  punishing 
their  Chaldean  foe,  shall  be  manifested  throughout  the 
world,"  of  which  the  Babylonian  empire  formed  the 
greatest  part;  a  type  of  the  ultimate  full  manifestation  of 
His  glory  in  the  final  salvation  of  Israel  and  His  Church, 
and  the  destruction  r  all  their  foes,  -^vaters  cover  the 
wa—viz.,  the  bottom  of  the  sea;  the  sea-bed.  15.  giveth 
.  .  .  neighbour  drink  .  .  .  pnttcst  .  .  .  bottle  to  him— 
lit.,  skin,  a^  the  Easterns  use  "bottles"  of  skin  for  wine. 
Maurer,  from  a  different  Hebrew  root,  translates,  "that 
pourest  iu  tliy  urath."  English  Version  keeps  up  the  met- 
aphor better.  It  Is  not  enough  for  thee  to  be  "drunken" 
thyself,  unless  thou  canst  lead  others  into  the  same  state. 
The  thing  meant  is,  that  the  Chaldean  king,  with  his  in- 
satiable desires  (a  kind  of  intoxication),  allured  neighbour- 
ing states  into  the  same  mad  thirst  for  war  to  obtain 
booty,  and  then  at  last  exposed  them  to  loss  and  shame 
(cf.  Isaiah  51.17;  Obadiah  16.)    An  appropriate  image  in 

703 


Judgment  upon  the  Chaldeans. 


HABAKKUK  III. 


UabakkuVs  Prayer  to  Ood. 


Babylon,  which  at  last  fell  during  a  drunken  revel  (Daniel 
5).  that  tlion  mayest  look  on  their  nakedness  I~wlth 
light,  like  Ham  of  old  (Genesis  9.  22).    16.  art  fllled— now 

that  thou  art  fallen.  "Thou  art  filled"  indeed  (though 
so  insatiable),  but  it  is  "with  sh&me."  shame  for  glory 
—instead  of  thy  former  glory  (Hosea  4.7).  drink  thou 
also— Tl*e  cup  of  sorrow  is  now  in  thy  turn  to  pass  to  thee 
(.Jeremiah  25. 13-17,  &c. ;  Lamentations  4. 21).  thy  foreskin 
—expressing  in  Hebrew  feeling  the  most  utter  contempt. 
So  of  Goliath  (1  Samuel  17.  36).  It  is  not  merely  thy 
"nakedness,"  as  in  v.  15,  that  shall  be  "uncoyered,"  but 
the  foreskin,  the  badge  of  thy  being  an  unclrcumclsed 
alien  from  God.  The  same  shall  be  done  to  thee,  as  thou 
didst  to  others,  and  worse,  cup  .  .  .  shall  be  turned 
unto  tlice— lit.,  shall  tumitself,  viz.,  from  the  nations  whom 
thou  hast  made  to  drink  it.  "Thou  slialt  drink  it  all,  so 
that  it  may  be  turned  as  being  drained."  [Gbotius.] 
shameful  spe^vlng— f.  e.,  vomiting ;  viz.,  that  of  the  king 
of  Babylon,  compelled  to  disgorge  the  spoil  he  had  swal- 
lowed. It  expresses  also  the  ignominious  state  of  Babylon 
in  its  calamity  (Jeremiah  25.  27).  "  Be  drunken,  spew,  and 
fall."  Less  appropriately  it  is  explained  of  the  foe  spewing 
in  the  face  of  the  Babylonian  king.  IT.  the  violence  of 
Iiebanon— thy  "violence"  against  "Lebanon,"  i.  e,,  Jeru- 
salem (Isaiah  37.21;  Jeremiah  22.23;  Ezeklel  17.  3, 12;  for 
Lebanon's  cedars  were  used  in  building  the  temple  and 
houses  of  Jerusalem ;  and  its  beauty  made  it  a  fit  type  of 
the  metropolis),  shall  fall  on  thine  own  head,  cover— i.  e., 
completely  overwhelm,  the  spoil  of  beasts,  which  made 
them  afraid— Madrer  explains,  "  the  spoiling  inflicted  on 
the  beasts  of  Lebanon  (i.  e,,  on  the  people  of  Jerusalem,  of 
which  city  'Lebanon'  is  the  type),  which  made  them 
afraid,  (sliall  cover  thee.")  But  it  seems  inappropriate  to 
compare  the  elect  people  to  "beasts."  I  therefore  prefer 
explaining,  "the  spoiling  of  beasts,"  i.  e.,  such  as  is  in- 
flicted on  beasts  caught  in  a  net,  and  "  which  makes  them 
afraid"  (shall  cover  thee).  Thus  the  Babylonians  are 
compared  to  wild  beasts  terrified  at  being  cauglit  sud- 
denly in  a  net.  In  cruel  rapacity  they  resembled  wild 
beasts.  The  ancients  read,  "the  spoiling  of  wild  beasts 
shall  make  thee  afraid."  Or  else  explain,  "the  spoiling 
of  beasts  (the  Medes  and  Persians)  which  (inflicted  by  thee) 
made  tliem  afi'aid  (shall  in  turn  cover  thyself— revert  on 
thyself  from  tliem.")  This  accords  better  with  the  paral- 
lel clause,  "  the  violence  of  Lebanon,"  i.  e.,  inflicted  by  thee 
on  Lebanon.  As  thou  didst  hunt  men  as  wild  beasts,  so 
Cl^.alt  thou  be  hunted  thyself  as  a  wild  beast,  which  thou 
resemblest  in  cruelty,  because  of  men's  blood— shed  by 
tliee ;  repeated  from  v.  8.  But  here  the  "  land"  and  "  city" 
are  used  of  Judea  and  Jerusalem:  not  of  the  earth  and 
cities  generally,  as  in  v.  8.  the  violence  of  the  land,  &c.— 
t.  e.,  inflicted  on  the  land  by  thee.  18.  The  powerlessness 
of  the  idols  to  save  Babylon  from  its  doom  is  a  fitting  in- 
troduction to  the  last  stanza  {v.  19),  which,  as  the  former, 
four,  begi  ns  with  "  Woe."  teacher  of  lies— its  priests  and 
prophets  uttering  lying  oracles,  as  if  from  it.  make 
dumb  Idols — though  men  can  "make"  idols,  they  cannot 
make  them  to  speak.  19.  Awake— Arise  to  my  help,  it 
shall  teach  I— rather,  An  exclamation  of  the  prophet,  im-' 
plying  an  ironical  question  to  which  a  negative  answer 
must  be  given.  What !"  It  teach  ?"  Certainly  not.  [Mau- 
KER.]  Or,  "It  (the  idol  itself)  shall  (i.e.,  ought  to)  teach 
you  that  it  is  deaf,  and  therefore  no  God."  [Calvin.]  Cf. 
"they  are  their  own  witnesses,"  Isaiah  44.9.  Behold— 
the  Hebrew  is  nominative,  "There  it  is."  [Henderson.] 
It  Is  laid  over  w^ith  gold  ,  .  .  no  breath  ...  In  the 
inldst^-onlside  it  has  some  splendour,  witliin  none.  !80. 
But  the  Lord— Jehovah;  in  striking  contrast  with  the 
idols.  In  his  holy  temple— "  His  place"  (Isaiah  26.21); 
heaven  (Psalm  H.  4;  Jonah  2. 7;  Micah  1.  2).  The  temple 
at  Jerusalem  is  a  type  of  it,  and  there  God  is  to  be 
worshipped.  He  does  not  lie  hid  under  gold  and  silver, 
as  the  idols  of  Babylon,  but  reigns  in  heaven  and  fills 
heaven,  and  thence  succours  His  people,  keep  silence— 
In  token  of  reverent  submission  and  subjection  to  His 
judgments  (Job 40.4;  Psalm 76.8;  Zephaniah  1.7;  Zecha- 
rlah  2. 13). 

704 


CHAPTER    III. 

Ver.  1-19.  Habakkttk's  Prayer  to  God  :  God's  Gi.ob« 
lous  Revelation  of  Himself  at  Sinai  and  at  Gibeow, 
A  Pledge  of  His  Interposing  again  in  behalf  of  Is- 
rael against  Babylon,  and  all  other  Foes  ;  Henck 
THE  Prophet's  confidence  amidst  Calamities.  This 
sublime  ode  begins  with  an  exordium  (v.  1, 2),  then  follows 
the  main  subject,  then  the  peroration  (v.  16-19),  a  sum- 
mary of  the  practical  truth,  which  the  whole  is  designed 
to  teacli  (Deuteronomy  33.  2-5;  Psalm  77. 13-20  are  parallel 
odes).  This  was  probably  designed  by  the  Spirit  to  be  a 
fit  formula  of  prayer  for  the  people,  first  in  their  Baby- 
lonian exile,  and  now  in  their  dispersion,  especially 
towards  the  close  of  it,  just  before  the  great  Deliverer  is  to 
interpose  for  them.  It  was  used  in  public  worship,  as  the 
musical  term,  Selah !  (v.  3,  9,  13),  implies.  1.  prayer— the 
only  strictly  called  prayers  are  in  v.  2.  But  all  devotional 
addresses  to  God  are  called  "prayers"  (Psalm  72.  20).  The 
Hebrew  is  from  a  root  "to  apply  to  a  judge  for  a  favour- 
able decision."  Prayers  in  which  praises  to  God  for  deliv- 
erance, anticipated  in  the  sure  confidence  of  faith,  are 
especially  calculated  to  enlist  Jehovah  on  His  people's 
side  (2  Chronicles  20.  20-22,  26).  upon  Shlglonoth— a  mu- 
sical phrase,  "after  the  manner  of  elegies,"  or  mournful 
odes,  from  an  Arabic  root  [Lee]  ;  the  phrase  is  singular  in 
Psalm  7.,  title.  More  simply,  from  a,  Hebrew  root  to  err, 
"  on  account  of  sins  of  ignorance."  Habakkuk  thus  teaches 
his  countrymen  to  confess  not  only  their  more  grievous 
sins,  but  also  their  errors  and  negligences,  into  which  they 
were  especially  likely  to  fall  when  in  exile  away  from  the 
Holy  Land.  [Calvin.]  So  Vulgate  and  Aquila,  and  Sym- 
machus.  "For  voluntary  transgressors."  [Jerome.] 
Probably  the  subject  would  regulate  the  kind  of  music. 
Delitzsch  and  Henderson iransZo^e,  "With  triumphal 
music,"  from  the  same  root,  to  err.  Implying  its  enthusi- 
astic irregularity.  !8. 1  have  heard  thy  speech — thy  rev- 
elation to  me  concerning  the  coming  chastisement  of  the 
Jews  [Calvin],  and  the  destruction  of  their  oppressors. 
This  is  Habakkuk's  reply  to  God's  communication.  [Gro- 
Titrs.]  Maureb  translates,  "  The  report  of  thy  coming," 
lit.,  thy  report,  and  was  afraid — reverential  fear  of  God's 
judgments  (v.  16).  revive  thy  work — perfect  the  work  of 
delivering  thy  people,  and  do  not  let  thy  promise  to  lie  as 
it  were  dead,  but  give  it  new  life  by  performing  it.  [Meno- 
CHUS.]  Calvin  explains  "thy  work"  to  be  Israel;  called 
"the  work  of  my  hands"  (Isaiah  45. 11).  God's  elect  peo- 
ple are  peculiarly  His  work  (Isaiah  43. 1),  pre-eminently 
illustrating  His  power,  wisdom,  and  goodness.  "  Though 
we  seem  as  it  were  dead  nationally,  revive  us"  (Psalm  85. 
6).  However  (Psalm  64.9),  where  "the  work  of  God"  re- 
fers to  His  judgment  on  their  enemies,  favours  the  former 
view  (Psalm  90. 16, 17;  Isaiah  51.  9, 10).  In  the  midst  of 
the  years-^riz.,  of  calamity  in  which  we  live.  Now  that 
our  calamities  are  at  their  height;  during  our  seventy 
years'  captivity.  Calvin  more  fancifully  explains  it,  in 
the  midst  of  the  years  of  thy  people,  extending  from 
Abraham  to  Messiah,  if  they  be  cut  off  before  His  com- 
ing, they  will  be  cut  off  as  it  were  in  the  midst  of  their 
years,  before  attaining  their  maturity.  So  Bengel  makes 
the  midst  of  the  years  to  be  the  middle  point  of  the  years 
of  the  world.  There  is  a  strikingly  similar  phrase  (Daniel 
9. 27),  "//I  the  midst  of  the  iveek."  The  parallel  clause  "  in 
wrath"  (t.  e.,  in  the  7nidsl  of  wrath),  however,  sliows  that 
"in  the  midst  of  the  years"  means  "in  the  years  of  our 
present  exile  and  calamity."  make  known— make  it 
(thy  work)  known  by  experimental  proof;  show  in  very 
deed,  tliat  this  is  thy  work.  3.  GoA— singular  in  the  He- 
brew, "Eloah,"  instead  of  "  Elohim,"  plural,  usually  em- 
ployed. The  «>i(/wiar  Is  not  found  inanyother  of  the  minor 
prophets,  or  Jeremiah,  or  Ezekiel;  but  it  is  in  Isaiah, 
Daniel,  Job,  and  Deuteronomy,  fi-om  Teman— the  coun- 
try south  of  Judea  and  near  Edom,  in  whicli  latter  coun- 
try Mount  Paran  was  situated.  [Henderson.]  "Paran" 
is  the  desert  region,  extending  from  the  south  of  Judah 
to  Sinai.  Seir,  Sinai,  and  Paran  are  adjacent  to  one  an- 
other, and  are  hence  associated  together,  in  respect  to 


Habakkuk,  in  his  Prayer, 


HABAKKUK   III. 


Ti-embleth  at  God's  Majeily. 


God's  giving  of  the  law  (Deuteronomy  33.  2).  Teman  is  so 
Identifled  with  Seir,  or  Edom,st,B  here  to  be  substituted  for 
it.  Habakkulc  appeals  to  God's  glorious  manifestations 
to  His  people  at  Sinai, as  the  ground  for  praying  that  God 
will  "revive  His  work"  (v.  2)  now.  For  He  is  the  same 
God  now  as  ever.  Selah— a  musical  sign,  put  at  th«  close 
of  sections  and  strophes,  always  at  the  end  of  a  verse,  ex- 
cept thrice,  viz.,  here,  and  v.  9,  and  Psalm  55.19;  57.3, 
where,  however.  It  closes  the  hemistich.  It  implies  a 
change  of  the  modulation.  It  comes  from  a  root  to  rest 
or  pause  [Gesenius];  Implying  a  cessation  of  the  chant, 
during  an  instrumental  interlude.  The  solemn  pause 
liere  prepares  the  mind  for  contemplating  the  glorious 
description  of  Jehovah's  manifestation  which  follows. 
cnrtli  .  .  .  full  of  Ilia  praise— t.  e.,  of  His  glories  which 
were  calculated  to  call  forth  universal  praise;  the  paral- 
lelism to  "glory"  proves  this  to  be  the  sense.  4.  as  the 
llglit— vi«.,  of  the  sun  (Job  37,  21;  Proverbs  4, 18).  Ixonis— 
the  emblem  of  power  wielded  by  "His  hand."  [Ludovicus 
DE  DiEU.j  "Rays"  emanating  from  "His  hand,"  com- 
pared by  the  Arabs  to  the  horns  of  the  gazelle  (cf.  "hind 
of  the  morning,"  Psalm  22,  title,  Margin).  The  Hebrew 
verb  for  to  "emit  rays,"  is  from  the  root  meaning  "horns" 
(Exodus  34.  29,  30,  35).  [Grotius.]  The  rays  are  His  light- 
nings {Vf*x\va.  18.  8).  [Maubek.]  tliere— in  that  "bright- 
ness." In  it,  notwithstanding  its  brilliancy,  there  was 
but  the  veil  ("Ae  hiding)  of  His  power."  Even  "light," 
God's  "garment,"  covers,  instead  of  revealing  fully.  His 
surpassing  glory  (Psalm  104. 2).  [Hendekson.]  Or,  on 
Mount  Sinai.  [Drusius.]  (Cf.  Exodus  24. 17.)  LXX.  and 
i9^)-iac  versions  read  for  "  there,"  He  tnade  a  hiding,  Ac, 
He  hid  Himself  with  clouds.  English  Version  is  better, 
which  Calvin  explains,  there  is  said  to  be  "a  hiding  of 
God's  power,"  because  God  did  not  reveal  it  indiscrimin- 
ately to  all,  but  specially  to  His  people  (Psalm  31.  20). 
The  conti'ast  seems  to  me  to  be  between  the  "horns"  or 
emanations  out  of  His  power  ("  hand"),  and  that  "  power" 
Itself.  The  latter  was  hidden,  whereas  the  "horns"  or 
emanations  alone  were  manifested.  If  the  mere  scintilla- 
tions were  so  awfully  overwhelming,  how  much  more  so 
the  hidden  power  itself!  This  was  especially  true  of  His 
manifestation  at  Sinai  (Psalm  18.  11 ;  cf.  Isaiah  45.  15, 
IT).  5.  pestilence— to  destroy  His  people's  foes  (1  Samuel 
5.  9, 11).  As  Jehovah's  advent  is  glorious  to  His  people,  so 
it  is  terrible  to  His  foes,  bnruing  coala— Psalm  18.  8 
favours  English  Version.  But  the  parallelism  requires,  as 
Margin  translates,  "burning  disease"  (cf.  Deuteronomy  32. 
24 ;  Psalm  91.  6).  ^venit  ...  at  his  feet— t.  e.,  after  Him,  as 
His  attendants  (Judges  4. 10).  6.  He  stood  and  measured 
the  earth- Jehovah,  in  His  advance,  is  represented  as 
stopping  suddenly,  and  measuring  the  earth  with  His  all- 
seeing  glance,  whereat  there  is  universal  consternation. 
Matjreb,  from  a  different  root,  translates,  "rocked  the 
<:arth;"  whicli  answers  better  to  the  parallel  "drove  asun- 
der;" the  Hebrew  for -ffhich  latter,  however,  may  be  bet- 
ter translated,  "  raa.Ae  to  tremble."  everlasting  moun- 
tains—which  have  ever  been  remembered  as  retaining 
tlie  same  place  and  form  from  the  foundation  of  the 
Avorld.  did  bow— as  It  were,  in  reverent  submission. 
Ills  ways  are  everlasting — His  marvellous  ways  of  work- 
ing for  the  salvation  of  His  people  mark  his  everlasting 
cliaracter:  such  as  He  was  in  His  workings  for  them  for- 
merly, such  shall  He  be  now.  7.  the  tents— i.  c.,  the  dwell' 
ers.  CusUau- the  same  as  Cash;  made  Cush-a»  to  har- 
monize with  Midi-an  In  the  parallel  clause.  So  Lotan  is 
found  ill  the  Hebrew  of  Genesis  for  Z^t.  Bochart  there- 
fore considers  it  equivalent  to  Midian.or  a  part  of  Arabia. 
So  in  Numbers  12.  1,  Moses'  Midiauite  wife  is  called  an 
Ethiopian  (Hebrew,  Cushite).  Mauhek  thinks  the  dwellers 
on  both  sides  of  the  Arabian  Out/,  or  Jied  Sea,  are  meant; 
for  in  tlie  preceding  verse  God's  everlasting  or  ancient 
ways  of  delivering  His  people  are  mentioned;  and  in  the 
following  verse,  the  dividing  of  the  lied  Sea  for  them. 
Cf.  Miriam's  song  as  to  the  fear  of  Israel's  foes  far  and 
near  caused  thereby  (Exodus  15. 14-16).  Hebrew  exposi- 
tors refer  it  to  Cushan-rishathaim,  king  of  Mesopotamia, 
or  Syria,  the  first  oppressor  of  Israel  (Judges  3.  8, 10),  from 
whom  Othnlcl  delivered  them.  Thus  the  second  homl- 
45 


stlch  of  the  verse  will  refer  to  the  deliverance  of  Israel 
from  Midian  by  Gideon  (Judges  6.  and  7.),  to  which  v.  11 
plainly  refers.  Whichever  of  these  views  be  correct,  the 
general  reference  is  to  God's  interpositions  against  Israera 
foes  of  old.  in  aflllctloM— rather,  "under  affliction"  (re- 
garded) as  a  heavy  burden.  Lit.,  vanity  or  iniquity,  hence 
the  punishment  of  it  (cf.  Numbers  25.  17,  IS),  curtains — 
the  coverings  of  their  tents ;  the  shifting  habitations  of  the 
nomad  tribes,  which  resembled  the  modern  Bedouins. 
tremble  — t't2.,  at  Jehovah's  terrible  interposition  for 
Israel  against  them.  8.  Was  the  Lord  displeased  against 
the  rivers  I— "Was  the  cause  of  His  dividing  the  Red  Sea 
and  Jordan  His  displeasure  against  these  waters?"  The 
answer  to  this  is  tacitly  implied  in  "  thy  chariots  of  salva- 
tion." "Nay;  it  was  not  displeasure  against  the  waters, 
but  Ills  pleasure  in  interposing  for  Plis  Y'^ople's  salvation" 
(cf.  V.  10).  thy  chariots— in  antithesis  to  thy  foe,  Pha- 
raoh's "chariots,"  which,  notwithstanding  their  power 
and  numbei-s,  were  engulfed  in  the  waters  of  destruction. 
God  can  make  the  most  unlikely  means  work  for  His 
people's  salvation  (Exodus  14.7,  9,  23,  25-2S;  15.3-8,  19). 
Jehovah's  chariots  are  His  angels  (Psalm  68. 17),  or  the 
cherubim,  or  the  ark  (Joshua  3.13  and  4.  7;  cf.  Song  of 
Solomon  1.  9).  9.  bo>v  .  .  .  made  .  .  .  naked — i.  e.,  was 
drawn  forth  from  its  cover,  in  which  hows  usually  were 
cased  when  not  in  use.  Cf.  Isaiah  22.  G,  "Kir  uncovered 
the  shield."  according  to  the  oaths  of  the  tribes  even  thy 
w^ord— r,  c,  thy  oaths  of  promise  to  the  tribes  of  Israel 
(Psalm  77.8;  Luke  1.  73,  74).  Habakkuk  shows  that  God's 
miraculous  interpositions  for  His  people  were  not  limited 
to  one  time,  but  that  God's  oaths  to  His  people  are  sure 
ground  for  their  alwaj's  expecting  them.  The  mention 
of  the  tribes,  rather  than  Abraham  or  Moses,  is  in  order 
that  they  may  not  doubt  that  to  them  belongs  this  grace 
of  which  Abraham  was  the  depository.  [Calvin  and  Je- 
rome.] Mauree  translates,  "  The  spears  were  glutted  with 
blood,  the  triumphal  song  !"  i.  e.,  no  sooner  did  Jehovah 
begin  the  battle  by  baring  His  bow,  than  the  spears  were 
glutted  with  blood  and  the  triumphal  song  sung.  Thou 
didst  cleave  the  earth  -witli  rivers — the  result  of  tha 
earthquake  caused  by  God's  approach.  [Maurer.]  Gko- 
Tius  refers  it  to  the  bringing  forth  water  from  the  rc)ck 
(Exodus  17.  0;  Numbers  20.  10,  11;  Psalm  78.  15,  16;  105.41). 
But  tlie  context  implies  not  the  giving  of  water  to  rlis 
people  to  drink,  but  the  fearful  physical  phenomena  at- 
tending Jehovah's  attack  on  Israel's  foes.  10.  TIxe  moun- 
tains—repetition with  increased  emphasis  of  some  of  the 
tremendous  phenomena  mentioned  in  v.  6.  ovcrflo-tvlng 
of  tlie  tvater  passed  lay— viz.,  of  the  Red  Sea;  and  again, 
of  the  Jordan.  God  marked  His  favour  to  His  people  in  all 
the  elements,  causing  every  obstacle,  whether  mountains 
or  waters,  which  impeded  their  progress,  to  pass  away. 
[Calvin. J  Maurer,  not  so  well,  translates,  "torrents 
(rains)  of  water  rush  down."  lifted  .  .  .  hands  on  high — 
t't3.,its  billows  lifted  on  higJi,  by  the  tempest.  Personitlca- 
tion.  As  men  signify  by  voice  or  gesture  of  ?ia>id  that  tliey 
will  do  what  they  are  commanded,  so  these  parts  of  nature 
testified  their  obedience  to  God's  will  (Exodus  14.  22; 
Joshua  3.  16;  Psalm  77.  17,  18;  114.  4).  11.  sun  .  .  .  moon 
stood  still- at  Joshua's  command  (Joshua  10.  12,  13). 
Maurer  wrongly  translates,  "  stand"  (withdrawn,  or  hidden 
from  view,  by  the  clouds  which  covered  the  sky  during 
the  thunders),  light  of  thiue  arrows— hail  mixed  with 
lightnings  (Joshua  10.  10,  11).  they  -went— the  sun  and 
moon  "went,"  not  as  always  heretofore,  but  according  to 
the  light  and  direction  of  Jehovah's  arrows,  viz..  His 
lightnings  hurled  in  defence  of  His  people;  astonislied  at 
these  they  stood  still.  [Calvin.]  Maurer  translates, 
"At  the  light  of  thine  arrows  (which)  went"  or  flow.  13. 
march— implying  Jehovah's  majestic  and  irresistible 
progress  before  His  people  (Judges  5.  4 ;  Psalm  68.  7).  Is- 
rael would  not  have  dared  to  attack  the  nations,  unless 
Jehovah  had  gone  before,  thresh — (Micah  4.  13.)  13. 
with  thine  anointed— with  Messiah ;  of  whom  Moses, 
Joshua,  and  David,  God's  anointed  leaders  of  Israel,  were 
the  types  (Psalm  89.19,20,38).  Gotl  from  the  beginning 
delivered  His  people  in  person,  or  by  the  hand  of  a  Me- 
diator (Isaiah  63. 11).    Thus  Habakkuk  confirms  belleverg 

705 


Introduction. 


ZEPHANIAH. 


Introduction, 


In  tlie  hope  of  their  deliverance,  as  well  because  God  is 
always  the  same,  as  also  because  the  same  anointed 
Mediator  is  ready  now  to  fulfil  God's  will  and  interpose 
for  Israel,  as  of  cftd.  [Calvin.]  Maueek  translates  to 
suit  the  parallelism,  " for  salvation  to  thine  anointed," 
viz.,  Israel's  king  in  the  abstract,  answering  to  the  "peo- 
ple" in  tlie  former  clause  (cf.  Psalm  28.8;  Lamentations  4. 
20).  Or  Israel  is  meant,  the  anointed,  i.  e.,  consecrated 
people  of  Jehovah  (Psalm  105.  15).  wowndedst  the  Iiead 
out  of  tlie  Iionse  of  the  w^lcUed— probably  an  allusion  to 
Psalm  68.  21.  Each  head  person  sprung  from  and  belong- 
ing to  the  house  of  Israel's  tvicked  foes ;  such  as  Jabin, 
whose  city  Hazor  was  "  the  head  of  all  the  kingdoms"  of 
Canaan  (Joshua  11. 10;  cf.  Judges  4.  2,  3, 13).  discovering 
the  foundation— thou  destroyedst  high  and  low.  As 
"the  head  of  the  house"  means  the  prince,  so  the  "foun- 
dation" means  the  general  7tost  of  the  enemy,  unto  the 
neck— image  from  a  flood  reaching  to  the  neck  (Isaiah  8,  8 ; 
30.  28).  So  God,  by  His  wrath  overflowing  on  the  foe, 
caused  their  princes'  necks  to  be  trodden  under  foot  by  Is- 
rael's leaders  (Joshua  10.  24 ;  11.  8.  12).  14.  strike  .  .  . 
•with  his  staves— with  the  "wicked"  (v.  13)  foe's  own 
sword  (Maurer  translates,  "  spears")  (Judges  7.  22).  head 
of  his  villages— not  only  kings  were  overthrown  by 
God's  hand,  but  His  vengeance  passed  through  the  foe's 
villages  and  dependencies.  A  just  retribution,  as  the  foe 
had  made  "the  inhabitants  of  Israel's  villages  to  cease" 
(Judges  5.  7).  Grotitjs  translates,  "of  his  warriors;"  Ge- 
SENius,  "the  chief  of  his  captains."  to  scatter  me — Is- 
rael, with  whom  Habakkuk  identifies  himself  (cf.  ch.  1. 
12).  rejoicing  ...  to  devour  the  poor  secretly — "the 
poor"  means  the  Israelites,  for  whom  in  their  helpless 
state  the  foe  lurks  in  his  lair,  like  a  wild  beast,  to  pounce 
on  and  devour  (Psalm  10.  9;  17.  12).  15.  Thou  didst 
-walk  through  the  sea  ^vltK  thine  horses— ( V.  8.)  No 
obstacle  could  prevent  thy  progress  when  leading  thy 
people  in  safety  to  their  inheritance,  whether  the  Red 
Sea,  Jordan,  or  the  figurative  waves  of  foes  raging  against 
Israel  (Psalm  65.  7;  77.  19),  16.  When  I  heard  .  .  . 
trembled— t>iz.,  at  the  judgments  which  God  had  declaied 
(ch.  1.)  were  to  be  inflicted  on  Judea  by  the  Chaldeans, 
belly— the  bowels  were  thought  by  the  Hebrews  to  be  the 
seat  of  yearning  compassion  (Jeremiah  31. 20),  Or  "  heard" 
may  refer  to  v.  2  of  this  ch.  3.,  "  When  I  heard  as  to  Jehovah's 
coming  interposition  for  Israel  against  the  Chaldeans  be- 
ing still  at  some  distance"  (ch.  2.  3);  so  also  "  the  voice." 
[Matjrer.]  at  the  voice— of  the  Divine  threatenings  (ch. 
1.  6).  The  faitliful  tremble  at  the  voice  alone  of  God  before 
He  inflicts  punishment.  Habakkuk  speaks  in  the  per- 
son of  all  the  faithful  in  Israel,  trembled  In  myself— 
i.e.,  I  trembled  all  over.  [Grotius.]  that  X  might  r«st 
In  the  day  of  trouble— the  true  and  only  path  to  rest  is 


through  such  fear.  Whoever  is  securely  torpid  and  hard- 
ened towards  God,  will  be  turaultuously  agitated  in  the 
day  of  aflliction,  and  so  will  bring  on  himself  a  worse 
destruction  ;  but  he  who  in  time  meets  God's  wrath  and 
trembles  at  His  threats,  prepares  the  best  rest  for  himself 
in  the  day  of  affliction,  [Calvin.]  Henderson  tranit' 
lates,  "  Yet  I  sliall  have  rest."  Habakkuk  thus  consoling 
his  mind.  Though  trembling  at  tlie  calamity  coming,  yet 
I  shall  have  rest  in  God  (Isaiah  26. 3).  But  that  sentiment 
does  not  seem  to  be  directly  asserted  till  v.  17,  as  the  words 
following  at  the  close  of  this  verse  imply,  -^vheu  he 
Cometh  up  unto  the  people,  he  -witL  Invade — rather 
(as  English  Version  is  a  mere  truism),  connected  with  the 
preceding  clause,  "that  I  might  rest,  &c.,  when  he  (the 
Chaldean  foe)  cometh  up  unto  the  people  (the  Jews),  tfiat 
he  may  cut  them  o^."  [Calvin.]  The  Hebrew  for  "  invade" 
means,  to  rush  upon,  or  to  attack  and  cut  off  with  congi-e- 
gated  troops.  IT.  Destroy  the  "vines"  and  "fig  trees"  of 
llie  carnal  heart,  and  his  mirth  ceases.  But  those  who 
when  full  enjoyed  God  in  all,  when  emptied  can  enjoy  all 
in  God.  They  can  sit  down  upon  the  heap  of  ruined 
creature  comforts,  and  rejoice  in  Him  as  the  "  God  of  their 
salvation."  Running  in  the  way  of  His  commandments, 
we  outrun  our  troubles.  Thus  Habakkuk,  beginning  his 
prayer  with  trembling,  ends  it  with  a  song  of  triumph 
(Job  13.  15;  Psalm  4.  7;  43.  3,  5).  labour  of  the  olive— i.  e., 
the/ruit  expected  from  the  olive,  fall — lit.,  lie,  i.  e.,  disap- 
point the  hope  {Margin,  Isaiah  58.  11).  llelds— from  a 
^edrewroot  meaning  "to  be  yellow;"  such  as  they  look 
at  harvest-time,  meat — food,  grain,  cut  off— i.  e.,  cease, 
18.  yet  I  -^vlll  rejoice- The  prophet  speaks  in  the  name 
of  his  people.  19.  hinds'  feet  .  .  ,  -walk  upon  ,  .  ,  high 
places— Habakkuk  has  here  before  his  mind  Psalm  18.  .33. 
34;  Deuteronomy  32. 13.  "Hinds'  (gazelles')  feet"  imply 
the  sim/tness  with  which  God  enables  him  (the  prophet 
and  his  people)  to  escape  from  his  enemies,  and  return  to 
his  native  land.  The  "high  places"  are  called  "mine,"  to 
imply  that  Israel  shall  be  restored  to  his  oum  land,  a  land 
of  hills  which  are  places  of  safety  and  of  eminence  (cf. 
Genesis  19. 17,  and  Matthew  24. 16).  Probably  not  only  the 
safety,  but  the  moral  elevation,  of  Israel  above  all  the  lands 
of  the  earth  is  implied  (Deuteronomy  33.  29).  on  my 
stringed  Instruments— 7^cs'^no<A.  This  is  the  prophet's 
direction  to  the  precentor  ("chief  singer")  how  the  pre- 
ceding ode  (ch.  3)  is  to  be  performed  (cf.  Psalm  4.  and  6., 
titles).  The  prophet  had  a  certain  form  of  stringed  in- 
strument adapted  to  certain  numbers  and  measures. 
This  formula  at  the  end  of  the  ode,  directing  the  kind 
of  instrument  to  be  used,  agrees  with  that  in  the  begin- 
ning of  it,  which  directs  the  kind  of  melody  (cf.  Isaiah 
38.20). 


ZEPHANIAH. 


INTRODUCTION, 

Zephaniah,  ninth  in  order  of  the  minor  prophets,  prophesied  "  in  the  days  of  Josiah"  (ch.  1. 1),  t.  e.,  between  642 
and  611  B.C.  The  name  means  "Jehovah  hath  guarded,"  r«.,  hidden  (Psalm  27.5;  83.3).  The  specification  in  the 
Introductory  heading,  of  not  only  his  father,  but  also  his  grandfather,  and  great-grandfather,  and  great-great-grand- 
father, implies  that  the  latter  were  persons  of  note,  or  else  the  design  was  to  distinguish  him  from  another  Zeph- 
aniah of  note  at  the  time  of  the  captivity.  The  Jews'  supposition,  that  persons  recorded  as  a  prophet's  ancestors  were 
themselves  endowed  with  the  prophetic  spirit,  seems  groundless.  Though  there  is  no  impossibility  of  the  Hezekiah, 
who  was  Zephaniah's  great-great-grandfather,  being  King  Hezekiah  as  to  the  number  of  generations ;  for  Hezekiah 's 
feign  of  twenty-nine  years.and  his  successor's  reign  of  fifty-five  years,  admit  of /owr  generations  interposing  between. 
Yot  the  omission  of  the  designation,  "king  of  Judah,"  is  fatal  to  the  theory  (cf.  Proverbs  25. 1;  Isaiali  38. 9). 

He  must  have  fiourished  in  the  earlier  part  of  Josiah's  reign.  In  ch.  2. 13-15  he  foretells  the  doom  of  Nineveh,  which 
happened  in  b.  c.  625 ;  and  in  ch.  1.  4  he  denounces  various  forms  of  idolatry,  and  specially  that  of  Baal.  Now  Josiah's 
reformation  began  in  the  twelfth  and  was  completed  in  the  eighteenth  year  of  his  reign.  Zephaniah,  therefore,  in 
denouncing  Baal  worship,  co-operated  with  that  good  king  in  his  efforts,  and  so  must  have  prophesied  somewhere 
between  the  twelfth  and  eighteenth  years  of  his  reign.  The  silence  of  the  historical  books  is  no  argument  against 
this,  as  it  would  equally  apply  against  Jeremiah's  prophetical  existence  at  the  same  time.  Jewish  tradition  says  tlkat 
706 


Gocf «  Severe  Judgment  against  Judah 


ZEPHANIAH  I. 


for  the  Divers  Sins  of  the  Land. 


Zephaniah  had  for  his  colleagues  Jeremiah,  whose  sphere  of  labour  was  the  thoroughfares  and  market-places,  and 
Hiildah  the  prophetess,  who  exei-cised  her  vocation  in  the  college  In  Jerusalem. 

The  propliecy  begins  with  tlie  nation's  sin  and  the  fearful  retribution  coming  at  the  hands  of  the  Chaldeans.  These 
are  not  mentioned  by  name  as  in  Jeremiah ;  for  tiie  prophecies  of  tlie  latter,  being  nearer  the  fulfilment,  become  niore 
explicit  than  those  of  an  earlier  date.  The  second  chapter  dooms  the  persecuting  states  in  the  neighbourhood  as  well 
as  Judea  itself.  The  third  chapter  denounces  Jerusalem,  but  concludes  with  the  promise  of  her  joyful  re-establish- 
ment in  the  theocracy. 

The  style,  though  not  generally  sublime,  is  graphic  and  vivid  in  details  (cf.  ch.  1.  4-12).  Tlie  language  is  pure,  and 
free  from  Aramaisms.  There  are  occasional  coincidences  with  former  prophets  (cf.  ch.  2. 14,  with  Isaiah  34. 11 ;  ch.  2. 15, 
witli  Isaiah  47.  8 ;  ch.  3.  10,  with  Isaiah  18. 1;  ch.  2.  8,  with  Isaiah  16.  6;  also  ch.  1.  5,  with  Jeremiah  8.  2;  ch.  1. 12,  with 
Jeremiah  48. 11).  Such  coincidences  in  part  arise  from  the  phraseology  of  Hebrew  proplietic  poetry  being  the  common 
language  of  the  inspired  brotherhood.    The  New  Testament,  at  Romans  15.  6,  seems  to  refer  to  Zephaniah  3.  9. 


CHAPTER  I. 
Ver.  1-18.    God's  Severe  Judgment  on  Judah  fok  its 

iDOIiATRY  AND  NEGLECT  OF  HiM :  THE  RAPID  APPROACH 

OF  THE  Judgment,  and  the  Impossibility  of  Escape. 
1.  days  of  Josiali — Had  their  idolatries  been  under  former 
kings,  they  might  have  said,  Our  kings  have  forced  us  to 
this  and  tliat.  But  under  Josiah,  who  did  all  in  his  power 
to  reform  them,  they  have  no  sucli  excuse,  son  of  Ainon 
—the  idolater,  whose  bad  practices  the  Jews  clung  to, 
rather  than  the  good  example  of  Josiah,  his  son,  so  incor- 
rigible were  tiiey  in  sin.  Judali— Israel's  ten  tribes  had 
ere  this  gone  into  captivity.  SJ.  utterly  consume— from 
a  root  to  sweep  away,  or  scrape  off  utterly.  See  the  Margin, 
Jeremiah  8.  13,  and  here,  from  off  the  land — of  Judah. 
3.  Enumeration  in  detail  of  the  "all  things"  (f.  2;  cf.  Jere- 
miah 9.  10;  Hosea  4.  3).  tlie  stumbling-blocks  —  idols 
whicli  cause  Judali  to  offend  or  stumble  (Ezekiel  14. 3, 4, 7). 
■»vitU  tUe  -wicked — tlie  idols  and  their  worshippers  shall 
be  involved  in  a  common  destruction,  'i.  stretcli  out 
mine  hand — indicating  some  remarkable  and  unusual 
work  of  vengeance  (Isaiah  5.  25;  9.  12,  17,  21).  Judah— in- 
cluding Benjamin.  These  two  tribes  are  to  suflfer,  which 
tiiought  themselves  perpetually  secure,  because  they  es- 
oapeti  the  captivity  in  wliich  the  ten  tribes  were  involved. 
Jerusalem  — the  fountain-head  of  the  evil.  God  begins 
witli  His  sanctuary  (Ezekiel  9.  (J) ;  and  those  who  are  nigh 
Him  (Leviticus  10.  3).  the  remnant  of  Baal — the  remains 
of  Baal-worsliip,  whicli  as  yet  Josiah  was  unable  utterly 
to  eradicate  in  remoter  places.  Baal  was  the  Phoenician 
tutelary  god.  From  the  time  of  the  Judges  (Judges  2. 13) 
Israel  had  fallen  into  this  idolatry;  and  Manasseh  lately 
had  set  up  tlxis  idol  within  Jehovah's  temple  itself  (2 
Kings  21.  3,  5,  7).  Josiali  began  his  reformation  In  the 
twelfth  year  of  his  reign  (2  Chronicles  34.  4,  8),  and  in  the 
eighteenth  had  as  far  as  possible  completed  it.  Chema- 
rims— idol  priests,  who  had  not  reached  the  age  of  pu- 
berty; meaning  "ministers  of  the  gods"  (Servjus  on 
^neid,  11),  the  Siime  name  as  the  Tyrian  Camilli,  r  and  I 
being  intei-changeable  (cf.  Margin,  Hosea  10.  5).  Josiah  is 
expressly  said  (Margin,  2  Kings  23.  5)  to  have  "put  down 
tlic  Chemarim."  The  Hebrew  root  means  black  (from  the 
black  garments  which  they  wore,  or  the  marks  which  they 
branded  on  tlieir  foreheads) ;  or  zealous,  from  their  Idol- 
atrous fanaticism.  The  very  "name,"  as  well  as  them- 
selves, sliall  be  forgotten,  the  priests — of  Jehovah,  of 
Aaron ic  descent,  who  ought  to  have  used  all  their  power 
to  eradicate,  but  who  secretly  abetted.  Idolatry  (cf.  ch.  3, 
4;  Ezekiel  8.;  22.  26;  44.  10).  From  the  priests  Zephaniah 
passes  to  the  people.  5.  worship  the  host  of  heaven — 
Saba:  whence,  In  contrast  to  Sabeanism,  Jehovah  is 
Cfilled  Lord  of  Sabaolh.  upon  the  housetops — which  were 
flat  (2  Kings  2;}.  5,  6, 12;  Jeremiah  19. 13;  32.  29).  swear  by 
the  Lord— rather,  "swear  to  Jehovah"  (2  Chronicles  15. 
14) ;  solemnly  dedicating  themselves  to  Him  (cf.  Isaiah  48. 
1;  Hosea 4. 15).  and— "and  j/c<  (with  strange  Inconsistency, 
1  Kings  18. 21 ;  Ezekiel  20. 39;  Matthew  6. 24)  swear  by  Mal- 
cham,"  i.e.,  "their  king"  [Maurer];  the  same  as  Molech 
(y^ote,  Amos  5.  26),  and  "Mllcom  the  god  of  .  .  .  Ammon" 
(1  Kings  11.  a3).  If  Satan  have  half  the  heart,  he  will  have 
%11;  if  the  Lord  have  but  half  offered  to  Him,  He  will 
have  none.  6.  This  verse  describes  more  comprehen- 
stvely  those  guilty  of  defection  from  Jehovah  In  any  way 


(Jeremiah  2. 13, 17).    7.  Hold  thy  peace  at  the  presence 

of  the  Lord— <Habakkuk  2.  20.)  Let  the  eartJi  be  silent  at 
His  approach.  [Maurer.]  Or,  "Thou  whosoever  hast 
been  wont  to  speak  against  God,  as  if  He  had  no  care 
about  earthly  affairs,  cease  thy  murmurs  and  self-justifi- 
cations; submit  thyself  to  God,  and  repent  in  time." 
[Calvin,  &c.]  Liord  .  .  .  prepared  a  sacrifice  —  viz.,  a 
slaughter  of  tlie  guilty  Jews,  the  victims  due  to  His  jus- 
tice (Isaiah  34.  6;  Jeremiah  46.  10;  Ezekiel  39. 17).  bid  his 
guests— ?/<.,  sanctified  His  called  ones  (cf.  Isaiah  13.  3).  It 
enhances  tlie  bitterness  of  the  judgment  that  the  heathen 
Chaldeans  should  be  sanctified,  or  consecrated  as  it  were, 
by  God  as  His  priests,  and  be  called  to  eat  the  flesh  of  the 
elect  people ;  as  on  feast-days  the  priests  used  to  feast 
among  themselves  on  the  remains  of  the  sacrifices.  [Cal- 
vin.] English  Version  takes  it  not  of  the  pr  teste,  but  the  guests 
bidden,  who  also  had  to  "sanctify"  or  purify  themselves 
before  coming  to  the  sacrificial  feast  (1  Samuel  9. 13,  22 ;  16 
5).  Nebuchadnezzar  was  bidden  to  come  to  take  vengeance 
on  guilty  Jerusalem  (Jeremiah  25. 9).  8.  the  princes— who 
ought  to  ha ve  been  an  example  of  good  to  others,  but  were 
ringleaders  in  all  evil,  the  king's  children  — fulfilled 
(Jeremiah  39.6)  on  Zedekiah's  children;  and  previously, 
on  Jehoahaz  and  Eliakim,  the  sons  of  Josiah  (2  Kings  23. 
31,  36;  2  Chronicles  30.  6;  cf.  also  2  Kings  20.  18;  21.  IS). 
Huldah  the  prophetess  (2  Kings  22.  20)  intimated  that 
which  Zephaniah  now  more  expressly  foretells,  all  sucii 
as  are  clothed  ivith  strange  apparel — tlie  princes  or  cour- 
tiers who  attired  themselves  in  costly  garments,  imported 
from  abroad ;  partly  for  the  sake  of  luxury,  and  partly 
to  ingratiate  themselves  with  foreign  great  nations 
whose  costume  they  imitated,  as  well  as  their  idolatries 
[Calvin];  whereas  in  costume,  as  in  other  respects,  God 
would  have  them  to  be  separate  from  the  nations.  Giio- 
Tius  refers  the  "strange  apparel"  to  garments  forbidden 
by  the  law,  e.g.,  men's  garments  worn  by  women,  and 
vice  versa,  a  heathen  usage  in  the  worship  of  Mars  and 
"Venus  (Deuteronomy  22.  5).  9.  tiiose  that  leap  on  tlie 
threshold— the  servants  of  the  princes,  who,  after  having 
gotten  prey,  like  hounds,  for  tlieir  masters,  leap  ex- 
ultingly  on  their  masters'  thresholds;  or,  on  the  thres- 
holds of  the  houses  which  they  break  into.  [Calvin.] 
Jerome  explains  it  of  those  w?io  walk  up  the  steps  into  the 
sanctuary  with  haughtiness.  Rosenmuller  translates, 
"Leap  ouer  the  threshold;"  viz.,  in  imitation  of  the  Philis- 
tine custom  of  not  treading  on  the  tlireshold,  which  arose 
from  the  head  and  hands  of  Dagon  being  cut  off  on  the 
threshold  before  the  ark  (1  Samuel  5.  5).  Cf.  Isaiah  2.  G, 
"  thy  people  . .  .  are  soothsayers  like  the  Philistines."  Cal- 
vin's view  agrees  best  with  the  latter  clause  of  the  verse. 
fill  .  .  .  masters'  houses  with  violence,  &c. — t.  e.,  with 
goods  obtained  tvitli  violence,  &c,  19.  fish-gate— (2  Chron- 
icles a3. 14;  Nehemlah  3.3;  12.39.)  Situated  on  the  east 
of  the  lower  city,  north  of  the  sheep-gate  [MauIier]:  near 
the  stronghold  of  David  in  ^lillo,  between  Zion  and  llio 
lower  city,  towards  the  west.  [Jerome.]  Tliis  verse  de- 
scribes the  state  of  the  city  whilst  besieged  by  Nebuchad- 
nezzar. It  was  through  the  fish-gate  that  he  entered  the 
city.  It  received  its  name  from  the  fish-market  which 
was  near  it.  Through  It  passed  those  who  used  to  bring 
fish  from  the  lake  of  Tiberias  and  Jordan.  It  answers  to 
what  Is  now  called  the  Damascus  gate.  [Henderson 
the  second— vw.,  the  gate  which  was  second  in  dignity 

707 


GofUs  Severe  Judgment  against  Judah. 


ZEPHANIAH  II. 


Exhortation  to  Repent  ere  Judgment, 


[Calvin.]  Or,  <7ie  second  or  lower  part  of  the  city.  Appro- 
priately, the  flsh-gate,  or  extreme  end  of  the  lower  part 
of  the  city,  first  resounds  with  the  criet  of  the  citizens  as 
the  foe  approaches ;  then,  as  he  advances  further,  that  part 
of  the  city  itself,  viz.,  its  inner  part;  lastly,  wiien  tlie  foe 
is  actually  come,  and  has  burst  in,  tlie  hills,  the  higher 
ones  especially,  Zion  and  Moriah,  on  whicli  the  upper 
city  and  temple  were  founded.  [Mauker.]  The  second,  or 
lower  city,  answers  to  Akra,  north  of  Zion,  and  separated 
from  it  by  the  valley  of  Tyropoeon  running  down  to  the 
pool  of  Siloam.  [Hendekson.]  The  Hebrew  is  translated 
"college,"  2  Kings  22.14;  so  "Vatablus  would  translate 
here,  hills— not  here  those  outside,  but  those  witliin  the 
walls,  Zion,  Moriah,  and  Ophel.  11.  Mnktesh— rather, 
"the  mortar,"  a  name  applied  to  the  valley  of  Siloam 
from  its  hollow  shape.  [Jerome.]  The  valley  between 
Zion  and  Mount  Olivet,  at  the  eastern  extremity  of  Mount 
Moriah,  where  the  merchants  dwelt.  Zechariah  14.21, 
"The  Canaauite,"  viz.,  merchant.  [Chaldee  Version.]  The 
Tyropoeon  (i.  e.,  cheese-makers')  valley  below  Mount  Akra. 
[RoSENMULLER.]  Better  Jerusalem  itself,  so  called  as  lying 
in  the  midst  of  hills  (Isaiah  22. 1 ;  Jeremiah  21. 13),  and  as 
doomed  to  be  the  scene  of  its  people  being  destroyed  as 
corn  or  drugs  are  pounded  in  a  mortar  (Proverbs  27.  22). 
[Matjker.]  Cf.  the  similar  image  of  a  "pot"  (Ezekiel  24. 
3,  6).  The  reason  for  the  destruction  is  subjoined,  viz.,  its 
merchant  people's  greediness  of  gain,  all  tlie  mercliaut 
people— Zi<.,  tte  Canaanite  people :  irony:  all  the  merchant 
people  of  Jerusalem  are  very  Canaanites  in  greed  for  gain 
and  in  idolatries  (Note,  Hosea  12.7).  all  .  .  .  tliathear 
sliver— loading  themselves  with  that  which  will  prove 
but  a  burden  (Habakkuk  2.  6).  13.  searcli  .  .  .  -n-itlx  can- 
lUes— or  lamps;  so  as  to  leave  no  dark  corner  in  it  wherein 
sin  can  escape  the  punishment,  of  which  the  Chaldeans 
are  my  instruments  (cf.v.  13;  Luke  15.  8).  settled  om  their 
lees — hardened  or  crusted.  Image  from  the  crust  formed 
at  the  bottom  of  wines  long  left  undisturbed  (Jeremiah 
^S.  11).  The  effect  of  wealthy  undisturbed  ease  ("lees")  on 
the  ungodly  is  hardening:  they  become  stupidly  secure 
(cf.  Psalm  55.  19 ;  Amos  6.  1).  liord  will  not  do  good  .  .  . 
evil — they  deny  that  God  regards  human  affairs,  or  ren- 
ders good  to  the  good,  or  evil  to  the  evil,  but  that  all 
things  go- hap-hazard  (Psalm  10.  4;  Malachi  2.  17).  13. 
Fulfilling  the  prophecy  Deuteronomy  28.  30,  39  (cf.  Amos 
5.  11).  14.  voice  of .  .  .  day  of ,  .  .  I<ord — i.  e.,  Jehovah 
ushering  in  tliat  day  with  a  roar  of  vengeance  against 
the  guilty  (Jeremiah  25. 30 ;  Amos  1. 2).  They  who  will  not 
now  heed  (v.  12)  His  voice  by  His  prophets,  must  heed  it 
when  uttered  by  tlie  avenging  foe,  iniglity  .  .  .  shall 
cry  .  .  .  bitterly — in  hopeless  despair;  the  might  on 
which  Jerusalem  now  prides  itself,  shall  then  fail  utterly. 
15.  -vvasteness  .  .  .  desolation— the  Hebrew  tevuishy  tlieir 
similarity  of  sounds,  Shoah,  Umeshoah,  express  the  dreary 
monotony  of  desolation  (cf.  Kote,  Nalium  2. 10).  16.  the 
trumpet— vi's.,  of  the  besieging  enemy  (Amos  2.  2).  alarm 
—tlie  war-shout.  [Maurer.]  to-»vers — lit.,  angles  ;  tor  city 
walls  used  not  to  be  built  in  a  direct  line,  but  with  sinu- 
ous curves  and  angles,  so  that  besiegers  advancing  miglit 
be  assailed  not  only  in  front,  but  on  both  sides,  cauglit  as 
it  were  in  a  "cul-de-sac;"  towers  were  built  especially  at 
the  angles.  So  Tacitus  describestthe  walls  of  Jerusalem, 
Hist.  5.  11.  7.  17.  nice  blind  men— unable  to  see  wliitlier 
to  turn  themselves  so  as  to  find  an  escape  from  existing 
evils,  flcsli — Hebrew,  bread;  so  the  Arabic  term  for  bread 
is  used  tor  flesh  (Matthew  26.  26).  18.  Neither  .  .  .  silver 
nor  .  .  .  gold  sliall  .  .  .  deliver  tliem,  &c. — (Proverbs  H. 
4.)  fire  of  his  Jealousy— (Ezekiel  38. 19.)  His  wrath  jeal- 
ous for  His  honour  consuming  the  guilty  like  fire,  make 
even  a  speedy  riddance  of  all — rather,  a  consummation 
(complete  destruction  :  "full  end,"  Jeremiah  46.  28;  Eze- 
kiel 11. 13)  altogether  sudden,"  &c.  [Maurer.]  "  A  con- 
sumption, and  that  a  sudden  one,"  &c.   [Calvin.] 

CHAPTER    II. 
Ver.  1-15.    Exhortation  to  Repent  ere  the  Chal- 
dean Invaders  come.     Doom  of  Judah's  Foes,  the 
Philistines,  Moab,  Ammon,  with  their  Idols,  and 
708 


Ethiopia  and  Assyria.    1.  Gather  yourselves— <o  a  re 

ligious  assembly,  to  avert  the  judgment  by  prayers  (Joel  2. 
16).  [Grotius.]  Or,  so «s  not  to  be  dissipated  "as  chaff" 
(v.  2).  The  Hebrew  is  akin  to  a  root  meaning  chaff.  Self- 
confidence  and  corrupt  desires  are  the  dissipation  from 
which  they  are  exhorted  to  gather  themselves.  [Calvin.] 
The  foe  otherwise,  like  the  wind,  will  scatter  you  "  as  the 
chaff."  Repentance  is  the  gathering  of  themselves  meant. 
nation  not  desired— (Cf.  2  Chronicles  21.  20),  i.  e.,  not  de- 
sirable ;  unworthy  of  the  grace  or  favour  of  God  ;  and  yet 
God  so  magnifies  that  grace  as  to  be  still  solicitous  foi 
their  safety,  though  they  had  destroyed  themselves  and 
forfeited  all  claims  on  His  grace.  [Calvin.]  Margin  from 
Chaldee  Version  has,  "not  desirous,"  vjz.,  of  returning  to 
God.  Maxtrer  and  Gesenius  translate,  "Not  waxing 
pale,"  i.  e.,  dead  to  shame.  English  Version  is  best.  3. 
Before  the  decree  bring  forth — i.  e..  Before  God's  decree 
against  you  announced  by  me  (ch.  1.)  ?iave  its  fulfilment.  As 
the  embryo  lies  hid  in  the  womb,  and  tlien  emerges  to  light 
in  its  own  due  time,  so  ihougli  God  for  a  time  hides  His 
vengeance,  yet  He  brings  it  forth  at  the  proper  season. 
before  the  day  pass  as  the  cliaff— i,  e.,  before  the  day  for 
repentance  pass,  and  with  it  you,  the  ungodly,  pass  away 
as  the  chaff  (Job  21.  IS;  Psalm  1.  4).  Maurer  puts  it  paren- 
thetically,  "the  day  (t.  e.,  time)  passes  as  the  chaff"  (i.  e., 
most  quickly).  Calvin,  "before  the  decree  bring  forth  " 
(the  predicted  vengeance),  (then)  the  chaff  (the  Jews) 
shall  pass  in  a  day,  i.  e.,  in  a  moment,  though  they 
tliought  that  it  would  be  long  before  they  could  be  over- 
thrown. English  Version  is  best;  the  latter  clause  being 
explanatory  of  tlie  former,  and  so  the  before  being  under- 
stood, not  expressed.  3.  As  in  v.  1  (cf.  Note,  ch.  1. 12)  he 
had  warned  the  hardened  among  the  people  to  humble 
themselves,  so  now  he  admonishes  "the  meek"  to  pro- 
ceed in  their  right  course,  that  so  they  may  escape  the 
general  calamity  (Psalm  76.  9).  The  meek  bow  themselves 
under  God's  chastisements  to  God's  will,  whereas  the  an- 
godly  become  only  the  more  hardened  by  them.  Seek  y« 
tlie  Liord — in  contrast  to  those  tliat  "sought  not  the 
Lord"  (ch.  1. 6).  The  meek  are  not  to  regard  what  the  mul- 
titude do,  but  seek  God  at  once,  his  Judgment — i.  e.,  law. 
The  true  way  of  "seeking  the  Lord"  is  to  "work  judg- 
ment," not  merely  to  be  zealous  about  outward  or- 
dinances, seek  meekness — not  perversely  murmuring 
against  God's  dealings,  but  patiently  submitting  to  them, 
and  composedly  waiting  for  deliverance,  it  maybe  ye 
shall  be  liid— (Isaiah  26.  20  ;  Amos  5.  6.)  This  phrase  does 
not  imply  doubt  of  the  deliverance  of  the  godly,  but  ex- 
presses tlie  difficulty  of  it,  as  well  that  the  ungodly  may 
see  tlie  certainty  of  their  doom,  as  also  tliat  the  faithful 
may  value  the  more  tlie  grace  of  God  in  their  case  (1  Peter 
4.17-19).  [Calvin.]  Cf.  2  Kings  25. 12.  4.  For— He  makes 
the  piyiisliment  awaiting  tlie  neighbouring  states  an  ar- 
gument why  tlie  ungodly  should  repent  {v.  1)  and  tho 
godly  persevere,  viz.,  that  so  they  may  escape  from  the 
general  calamity.  Gaza  sliall  be  forsaken — In  the  He- 
brew tliere  is  a  play  of  similar  sounds,  Gaza  Gazubah ; 
Gaza  shall  be  forsaken,  as  its  name  implies.  So  the  i?e- 
breiv  of  tlie  next  clause,  Ekron  teeakeer.  at  the  noonday 
— when  on  account  of  the  heat  Orientals  usually  sleep, 
and  military  operations  are  suspended  (2  Samuel  4.5,  <tc.). 
Hence  an  attack  at  noon  implies  one  sudden  and  unex- 
jjected  (Jeremiah  6.  4,  5;  15.  8).  Ekron— Fowr  cities  of  the 
Philistines  are  mentioned,  whereas  five  was  the  normal 
number  of  their  leading  cities.  Gath  is  omitted,  being  at 
this  time  under  the  Jews'  dominion.  David  had  subju- 
gated it  (1  Chronicles  18. 1).  Under  Joram  the  Philistines 
almost  regained  it  (2  Chronicles  21.  10),  but  Uzziah  (2 
Chronicles  20.  6)  and  Hezekiah  (2  Kings  18.  8)  having  con- 
quered thern,  it  remained  under  the  Jews.  Amos  1.  6.  &c., 
Zechariah  9.  5,  C,  Jeremiah  25.  20,  similarly  mention  only 
four  cities  of  the  Philistines.  5.  inhabitants  of  the  sea- 
coast— the  Philistines  dwelling  on  the  strip  of  sea-coast 
south-west  of  Canaan.  Lit.,  the  cord  or  line  of  sea  (cf. 
Jeremiah  47.  7 ;  Ezekiel  25. 16).  the  Chercthites— the  Cre- 
tans, a  name  applied  to  the  Philistines  as  sprung  from 
Crete  (Deuteronomy  2. 23^;  Jeremiah  47.4;  Amos  9.7). 
Fhilistine  means  "an  emigrant."    Canaan  .  .  .  land  ot 


The  Judgment  of  PhilUtia,  Moah,  etc. 


ZEPHANIAH  III. 


A  Sharp  Reproof  of  Jeriisalein. 


tUe  PliilUtltte»— they  occupied  the  south-west  of  Canaan 
(Joshua  13.2.3);  a  name  which  liiiits  that  they  are  doomed 
to  the  same  destruction  as  tlie  early  occupants  of  tlie  land. 
U.  dwellings  and  cottages  for  slieplierds — rather,  dwell- 
ings wUh  cisfei-ns  (t.  e.,  water-tanks  dug  in  the  eartli)  /or 
shepherds.  Instead  of  a  tliick  population  and  tillage,  the 
region  shall  become  a  pasturage  for  nomad  sheplierds' 
flocks.  The  Hebrew  for  dug  cisterns,  Ceroih,  seems  a  play 
on  sounds,  alluding  to  tlieir  nameClierethites  (t\5) :  Their 
laud  shall  become  what  their  national  name  implies,  a 
land  of  cisterns.  Maukeb  translates,  "  Feasts  for  sheplierds' 
(flocks),"  t.  e.,  one  wide  pasturage.  7.  remnant  of .  .  . 
JTinlaU— those  of  the  Jews  who  shall  be  left  after  tlie 
coming  calamitj%  and  who  shall  return  from  exile,  feed 
tUereiipou— viz.,  in  the  pastures  of  that  sea-coast  region 
(v.  G).  visit— in  mercy  (Exodus  4.  31).  8. 1  Have  heard— A 
seasonable  consolation  to  Judah  when  wantonly  assailed 
by  Moab  and  Ammon  with  impunity :  God  saith,  "  I  have 
heard  it  all,  thougli  I  might  seem  to  men  not  to  have  ob- 
served it  because  I  did  not  immediately  inflict  punisli- 
ment."  magnified  tliemselves — acted  haughtily,  invading 
the  territory  of  Judah  (Jeremiah  48.29;  49.1;  cf.  v.  10; 
Psalm  35.  26 ;  Obadiah  12).  9.  tlie  breeding  of  nettles— 
or,  the  overspreading  of  nettles,  i.  e.,  a  place  overrun  with 
them,  salt  pits— found  at  the  south  of  the  Dead  Sea. 
Tlie  water  overflows  in  the  spring,  and  salt  is  left  by  the 
evaporation.  Salt  land  is  barren  (Judges  9.  45;  Margin, 
Psalm  107.  34).  possess  them— i.  e.,  their  land;  in  retribu- 
tion for  their  having  occupied  Judah's  land.  10.  (Cf.  v.  8.) 
tlieir  pride — in  antithesis  to  the  tneek  {v.  3).  11.  famisli — 
bring  low  by  taking  from  the  idols  their  former  fame ;  as 
beasts  are  famished  by  their  food  being  withheld.  Also 
by  destroying  the  kingdoms  under  the  tutelage  of  idols 
(Psalm  96.  4 ;  Isaiah  46. 1).  gofis  of  the  eartli— who  have 
tlieir  existence  only  on  earth,  not  in  heaven  as  the  true 
God.  every  one  from  his  place — each  in  his  own  Gentile 
home,  taught  by  the  Jews  in  the  true  religion :  not  in 
Jerusalem  alone  shall  men  worship  God,  but  everywhere 
(Psalm  68.  29,  30;  Malachil.  11;  John  4.  21;  1  Corinthians 
1.  2;  1  Timothy  2.  8).  It  does  not  mean,  as  in  Isaiah  2.  2; 
Micah  4. 1,  2;  Zechariah  8.  22;  14. 16,  they  shall  come  from 
their  several  places  to  Jerusalem  to  worship.  [Mattrer.] 
all  .  .  .  isles  of .  .  .  heathen— t.  e.,  all  the  maritime  re- 
gions, especially  the  west,  now  being  fulfilled  in  the  gath- 
ering in  of  the  Gentiles  to  Messiah.  12.  Fulfilled  when 
Nebuchadnezzar  (God's  sword,  Isaiah  10.  5)  conquered 
Egypt,  with  which  Ethiopia  is  closely  connected  as  its 
ally  (Jeremiah  46.  2-9;  Ezekiel  30.  5-9).  Ye— ««.,  2'hey.  The 
third  person  expresses  estrangement;  whilst  doomed 
before  God's  tribunal  in  the  second  person,  they  are 
spoken  of  in  the  third  as  aliens  from  God.  13.  Here  he 
passes  suddenly  to  the  north.  Nineveh  was  destroyed 
by  Cyaxares  and  Nabopolassar  625  B.  c.  Tlie  Scythian 
liordes,  by  an  inroad  into  Media  and  thence  In  the  south- 
west of  Asia  (thought  by  many  to  be  the  forces  described 
by  Zephaniah,  as  the  invaders  of  Judea,  rather  than  the 
Chaldeans),  for  awhile  interrupted  Cyaxares' operations; 
but  he  finally  succeeded.  Arbaces  and  Belesis  previously 
subverted  the  Assyrian  empire  under  Sardanapalus  (i.  e., 
Pul  ?),  877  B.  c.  14.  flocks— of  sheep ;  answering  to  "  beasts" 
in  the  parallel  clause.  Wide  pastures  for  sheep,  and 
haunts  for  wild  beasts,  shall  be  where  once  there  was  a 
teeming  population  (cf.v.  6).  Mauker,  needlessly  for  the 
parallelism,  makes  It  "flocks  of  savage  animals."  beasts 
of  the  nations— {.  e.,  beasts  of  the  earth  (Genesis  1.  24). 
Not  as  RosENMULLER,  "all  kinds  of  beasts  that  form  a 
nation,"  i.  e.,  gregarious  beasts  (Proverbs  30.  2.5,  26).  cor- 
morant—rather, the  pelican  (so  Psalm  102.  G;  Margin, 
Isaiah  34.  11).  bittern— (Isaiah  14.  23.)  Mavjier  translates, 
"tlie  hedgehog;"  Henderson,  " the  porcupine."  upper 
lintels— rather,  "the capitals  of  her  columns,"  viz.,  in  her 
temples  and  palaces.  [Maurer.]  Or,  "on  the  pomegran- 
atelike knops  at  the  tops  of  the  houses,"  [Ghotius.j 
Uieir  voice  shall  sing  in  the  windows— the  desert- 
frequenting  birds' "voice  in  the  windows"  implies  deso- 
lation reigning  in  the  upper  parts  of  the  palaces,  answer- 
ing to  "desolation  ...  in  the  thresholds,"  t.  c,  in  the 
lower,    he  shall  uncover  the  ccdar-Trork— laying  the 


cedar  wainscoting  on  the  walls,  and  beams  of  the  celling, 
bare  to  wind  and  rain,  the  roof  being  torn  off",  and  the 
windows  and  doofs  broken  through.  All  this  is  designed 
as  a  consolation  to  the  Jews  that  they  may  bear  their 
calamities  patiently,  Icnowing  that  God  will  avenge  them. 
15.  Nothing  then  seemed  more  impi-obable  than  that  the 
capital  of  so  vast  an  empire,  a  city  sixty  miles  in  com- 
pass, witli  walls  100  feet  high,  and  so  thick  that  three  cha- 
riots could  go  abreast  ou  them,  and  witli  1500  towers, 
should  be  so  totally  destroyed  that  its  site  is  with  diffi- 
culty discovered.  Yet  so  it  is,  as  the  prophet  foretold. 
tliere  is  none  besides  me— Tills  peculiar  phrase,  express- 
ing self-gratulation  as  if  peerless,  is  plainly  adopted  from 
Isaiah  47.  8.  The  later  prophets,  wlien  the  spirit  of  proph- 
ecy was  on  the  verge  of  departing,  leant  more  on  the  pre- 
dictions of  their  predecessors,  hiss— in  astonisliment  at 
a  desolation  so  great  and  sudden  (1  Kings  9.  8);  also  in  de- 
rision (Job  27.  23;  Lamentations  2.  15;  Ezekiel  27.  36). 

CHAPTER  III. 
Ver.  1-20.  Resumption  of  the  Denunciation  of  Je- 
rusalem, AS  being  Unreformed  by  the  Punishment 
OF  OTHER  Nations:  After  her  Chastisement  Jeho- 
vah WILL  Interpose  for  her  against  her  Foes  ;  His 
worship  shall  flourish  in  all  lands,  beginning  at 
Jerusalem,  where  he  shall  be  in  the  midst  of  His 
People,  and  shall  make  them  a  Praise  in  all  the 
Earth.  1.  filthy— Maurer  translates  from  a  different 
root,  "rebellious,"  "contumacious."  But  the  following 
term,  "polluted,"  refers  rather  to  her  inward  mora.1  filth, 
in  spite  of  her  outward  ceremonial  purity.  [Calvin.] 
Grotius  says,  the  Hebrew  is  used  of  women  who  have 
prostituted  tlieir  virtue.  There  is  in  Vne  Hebrew  Moreah, 
a  play  on  the  name  Moriah,  the  liili  on  which  the  temple 
was  built;  implying  the  glaring  contrast  between  their 
filthinessM\i\  the  liollness  of  the  worsliip  on  Moriah,  whieli 
tliey  professed  to  liave  a  sliare  In.  oppressing— i-'f's.,  the 
poor,  weak,  widows,  orplians  and  strangers  (Jeremlali  22. 
3).  3.  received  not  correction — Jerusalem  Is  Incuraljle, 
obstinately  rejecting  salutary  admonition,  and  refusing 
to  be  reformed  by  correction  (Jeremiah  5.  3).  trusted  not 
in  .  ,  .  liord — Distrust  In  the  Lord  as  if  He  were  insufli- 
cient,  is  the  parent  of  all  superstitions  and  wicljednesses. 
[Calvin.]  dre-»v  not  near  to  lier  God — thougli  God  was 
specially  near  to  her  (Deuteronomy  4.  7)  as  "her  God," 
yet  she  drew  not  near  to  Him,  but  gratuitously  estranged 
herself  from  Him.  3.  roaring— for  prey  (Proverbs  28. 15; 
Ezekiel  22.27;  Amos  3.4;  Mlcali  2.2).  evening  wolves— 
which  are  most  I'avenous  at  evening  after  being  foodless 
all  day  (Jeremlali  5.6;  Habakkuk  1.8).  they  gnatv  not 
the  bones  till  tlie  morrow — rather,  "  they  put  not  ofi"till 
to-morrow  to  gnaw  tlie  bones;"  but  devour  all  at  once, 
bones  and  flesh,  so  raglnglj'  ravenous  are  they.  [Calvin.] 
4.  liglit — In  wliose  life  and  teaching  there  is  no  truth, 
gravity,  or  steadiness,  treacherous— false  to  Jehovali, 
wliose  prophets  they  profess  to  be  (Jeremiah  23. 32;  Eze- 
kiel 22.  28).  polluted  .  .  .  sanctuary  —  by  llielr  profane 
deeds.  5-7.  The  Jews  regard  not  God's  justice  manifested 
ill  the  midst  of  them,  nor  His  judgments  on  the  gullly 
nations  around.  5.  The  just  Lord- Why  then  are  ye  so 
unjust?  is  in  the  midst  thereof— He  retorts  on  tlicm 
their  own  boast,  "Is  not  the  Lord  among  us"  (Mlcah  3. 
11)?  True  He  Is,  but  It  is  for  another  end  from  what  j  e 
think  [Calvin],  viz.,  to  lead  you  by  the  example  of  His  rigk'.- 
eousness  to  be  righteous.  Leviticus  19.2,  "Ye  shall  be 
holy :  for  I  the  Lord  your  God  am  holy."  [Maurer.J  But 
Calvin,  "  That  ye  may  feel  His  hand  to  be  the  nearer  for 
taking  vengeance  for  your  crimes : '  He  will  not  do  iniquity ' 
by  suffering  your  sins  to  go  unpunished"  (Deuteronomy 
32.4).  e-verymori\i\\g,— lit.,  morning  by  morning.  The  time 
In  the  sultry  East  for  dispensing  justice,  bring  ...  to 
light— publicly  and  manifestly-  by  the  teacliing  of  His 
prophets,  wiiich  aggravates  tlieir  guilt;  also  by  samples 
of  His  judgments  on  the  guilty,  he  faileth  not— He  is 
continually  setti  iig  before  you  samples  of  His  Justice,  spar- 
ing no  pains.  Cf.  Isalali  5. 4 ;  50.  4,  "  he  wakeneth  morning 
bymominff."    luioweth  no  shame— the  unjust  Jews  are 

709 


An  Exhortation  to  Wait 


ZEPHANIAH  III. 


for  the  Realoralion  0/  ImttnL 


not  shamed  by  His  justice  into  repentance.  6.  I  had 
hoped  that  my  people  by  my  judgments  on  other  nations 
would  be  led  to  amendment;  but  they  are  not,  so  blinded 
by  sin  are  they,  towers — lit.,  angles  or  owners;  hence  the 
towers  built  at  the  angles  of  their  city  walls.  Under  Jo- 
siah's  long  and  peaceful  reign  the  Jews  were  undisturbed, 
whilst  the  great  incursion  of  Scythians  into  Western  Asia 
took  place.  The  judgment  on  the  ten  tribes  in  a  former 
reign  also  is  here  alluded  to.  7.  1  said,  Surely,  &c.— God 
speaks  after  the  manner  of  men  in  condescension  to  man's 
infirmity;  not  as  though  God  was  ignorant  of  the  future 
contingency,  but  in  their  sense.  Surely  one  might  have  ex- 
pected ye  would  under  such  circumstances  repent:  but 
no  I  thou— at  least,  O  Jerusalem !  Cf.  "  thou,  even  thou,  at 
least  in  this  thy  day,"  Luke  19.  42.  their  dwelling— //le 
sanctuarp.  [Buxtorf.]  Or,  the  city.  Cf.  Jesus' words  (Luke 
13. 35),  "  Beliold,  your  house  is  left  unto  you  desolate  "  (Le- 
viticus 26.31,32;  Psalm  69.25);  and  used  as  to  the  temple 
(Micah  3.12).  "Their"  is  used  instead  of  "thy;"  this 
change  of  person  implies  that  God  puts  them  to  a  greater 
distance,  liowsoever  I  punished  tliem — Howsoever  I 
might  have  punished  them,  I  would  not  have  cut  off  their 
ilwelling.  Calvin,  "  Howsoever  I  had  marked  them  out 
for  punishment"  because  of  their  provocations,  still,  if 
even  then  they  had  repented,  taught  by  my  corrections,  I 
was  ready  to  have  pardoned  them.  Matjrek,  "  Altogether 
in  accordance  with  what  I  had  long  ago  decreed  (ordained) 
concerning  you  "  (Deuteronomy  28. 1-14,  and,  on  the  other 
hand,  15-68;  27. 15-26).  English  Version,  or  Calvin's  view, 
is  better,  rose  early,  and  corrupted,  &c. — early  morn- 
ing is  in  the  East  the  best  time  for  transacting  serious  busi- 
ness, before  the  relaxing  heat  of  mid-day  comes  on.  Thus 
it  means,  Witli  the  greatest  earnestness  they  set  them- 
selves to  "corrupt  all  their  doings"  (Genesis  6. 12;  Isaiah 
5. 11 ;  Jeremiah  11. 7 ;  25.3).  8.  wait  ye  upon  me — here  Je- 
hovah turns  to  the  pious  Jews.  Amidst  all  these  judg- 
ments on  the  Jewish  nation,  look  forward  to  the  glorious 
time  of  restoration  to  be  ushered  in  by  God's  precious  out- 
pouring of  wrath  on  all  nations,  Isaiah  30. 18-33 ;  wliere  the 
same  phrase,  "  blessed  are  all  they  that  wait  for  Him,"  is 
used  as  to  the  same  great  event.  Calvin  erroneously 
makes  this  verse  an  address  to  the  ungodly ;  and  soMau- 
KER,  "Ye  shall  not  have  to  wait  for  me  in  vain;"  I  will 
presently  come  armed  with  indignation :  I  will  no  longer 
contend  with  you  by  my  prophets,  until  the  day— i.  e., 
waiting  for  the  day,  &c.  (Habakkuk  2.3).  rise  up  to  the 
prey— like  a  savage  beast  rising  from  his  lair,  greedy  for 
the  prey  (cf.  Matthew  24. 28).  Or  rather,  as  a  warrior  lead- 
ing Israel  to  certain  victory,  which  is  expressed  by  "tlie 
prey,"  or  booty,  which  is  the  reward  of  victory.  LXX.  and 
Syriac  versions  read  the  Hebrew,  "I  rise  up  as  a  witness  " 
(cf.  Job  16.8;  Malachi  3.5).  Jehovah  being  in  this  view 
tvitness,  accuser  and  judge.  English  Vet'sion  is  better  (cf. 
Isaiah  33.  23).  gather  the  nations — against  Jerusalem 
(Zechariah  14. 2),  to  pour  out  His  indignation  upon  them 
there  (Joel  3.2;  Zechariah  12.2,3).  9.  For— The  blessed 
things  promised  in  this  and  v.  10  are  the  immediate  re- 
sults of  the  punishment  inflicted  on  the  nations,  men- 
tioned in  V.  8  (cf.  V.  19).  turn  to  the  people  a  pure  lan- 
guage—i.  e.,  changing  their  impure  language  I  will  give  to 
them  again  a  pure  language  {lit.,  lip).  Cf.  lor  this  Hebrew 
Idiom,  Margin,  1  Samuel  10. 9.  The  confusion  of  languages 
was  of  tlie  penalty  sin,  probably  idolatry  at  Babel  {Mar- 
gin, Genesis  11.1-^,  where  also  "lip  "  expresses  language, 
and  perhaps  also  religion;  v.  4,  "a  tower  whose  top  may 
reach  unto  heaven,"  or  rather,  points  to  heaven,  viz.,  dedi- 
cated to  the  heavens  idolized,  or  Bel);  certainly,  of  rebel- 
lion against  God's  will.  An  earnest  of  the  removal  of  this 
penalty  was  the  gift  of  tongues  on  Pentecost  (Acts  2.) ;  the 
full  restoration  of  the  earth's  unity  of  language  and  of 
worship  is  yet  future,  and  is  connected  witli  the  restora- 
tion of  the  Jews,  to  be  followed  by  the  conversion  of  the 
world.  Cf.  Isaiah  19.  IS ;  Zechariah  14. 9 ;  Romans  15.  6, 
"with  one  mind  and  one  mouth  glorify  God."  The 
Gentiles'  lips  have  been  rendered  impure  through 
being  the  instruments  of  calling  on  idols  and  dis- 
lionouring  God  (cf.  Psalm  16. 4 ;  Hosea  2. 17).  Whether 
Hebrew  shall  be  the  one  universal  language  or  not, 
710 


the  God  of  the  Hebrews  shall  be  the  one  only  object  of 
worship.  Until  the  Holy  Ghost  purify  tlie  lips,  we 
cannot  rightly  call  upon  God  (Isaiah  6.5-7).  serve  liim 
with  one  consent— iv<.,  shoulder  or  back  ;  metaphor  from  a 
yoke,  or  burden,  borne  between  two  (Numbers  13.  2:^); 
helping  one  another  with  conjoint  effort.  If  one  of  the 
two  bearers  of  a  burden,  laid  on  both  conjointly,  give 
way,  the  burden  must  fall  to  the  earth.  [Calvin.]  Christ'.s 
rule  is  called  a  burden  (Matthew  11.30;  Acts  15.28;  Rev- 
elation 2.  24;  cf.  2  Corinthians  6.  14  for  the  same  image). 
10.  From  beyond  .  .  .  Ktliiopia  my  suppliants- 2i^, 
burners  0/  incense  (cf.  Psalm  141.  2 ;  Revelation  5.  8,  and  8. 
3,  4).  The  Israelites  are  meant,  called  "  the  daughter  of 
my  dispersed,"  a  Hebrew  idiom  for  my  dispersed  people. 
"The  rivers  of  Ethiopia"  are  those  wliich  enclose  it  on  the 
north.  In  the  west  of  Abyssinia  tliere  has  long  existed 
a  people  called  Falashas,  or  "emigrants"  (akin  to  the 
synonym  Philistine).  These  trace  their  origin  to  Palestine, 
and  profess  the  Jewish  religion.  In  physical  traits  they 
resemble  the  Arabs.  When  Bruce  was  tliere  they  had  a 
JcAvish  king,  Gideon,  and  his  queen,  Judith.  Probably  tho 
Abyssinian  Christians  were  originally  in  part  converted 
Jews.  They  are  here  made  the  representatives  of  all  Is- 
rael which  is  to  be  restored,  shall  bring  mine  offering 
— i.  e.,  the  offering  that  is  my  right.  I  prefer,  with  Db 
Wette  and  Chaldee  Version,  making  "  suppliants"  the  ob- 
jective case,  not  the  nominative.  The  peoples  (v.  8,  9), 
brought  to  fear  me  by  my  judgments,  "  shall  bring  as 
mine  offering  my  suppliants  (an  appropriate  term  for  the 
Jews,  on  whom  tlieu  there  shall  have  been  poured  the 
spirit  oi  supplications,  Zechariah  12. 10),  the  daugliter  of  my 
dispersed."  So  Isaiah  66.  20,  "  they  shall  bring  all  your 
brethren  for  an  offering  unto  the  Lord."  Cf.  Horsley's 
view  of  Isaiah  18. 1,  2, 7.  England  in  this  view  may  be  the 
naval  power  to  restore  Israel  to  Palestine  (Isaiah  60.  9). 
The  Hebrew  for  Ethiopia  is  Cush,  which  maj'  include  not 
only  Ethiopia,  but  also  the  region  of  Tigris  and  Babylon, 
where  Nimrod,  Gush's  son  (Genesis  10. 8-12),  founded  Nine- 
veli  and  acquired  Babylon,  and  where  tlie  ten  tribes  are 
mentioned  as  being  scattered  (1  Peter  1. 1;  5. 13;  cf.  Isaiah 
11. 11).  The  restoration  under  Cyrus  of  tlie  Jews  trans- 
ported under  Pliaraoh-necho  to  Egypt  and  Etliiopia,  was 
an  earnest  of  the  future  restoration  under  Clirist.  11. 
Shalt  thou  not  be  asliamed— thou  shall  then  have  no 
cause  to  be  ashamed ;  for  I  will  then  take  away  out  of  the 
midst  of  thee  those  who  by  their  sins  gave  tliee  cause  for 
shame  (v.  7).  them  that  rejoice  In  thy  pride — those 
priding  themselves  on  that  which  thou  boastest  of,  thy  tem- 
ple ("my  holy  mountain"),  thy  election  as  God's  people, 
&c.,  in  the  Pharisaic  spirit  (Jeremiah  7.4;  Micali  3.  11; 
Matthew  3.  9).  Cf.  Jeremiah  13. 17,  "  mine  eyes  shall  weep 
for  your  pride."  Tlie  converted  remnant  shall  be  of  a 
humble  spirit  {v.  12 ;  Isaiah  66.  2, 10).  13.  afflicted  . . .  they 
shall  trust  in  .  .  .  Lord— the  blessed  effect  of  sanctified 
aflliction  on  the  Jewish  remnant.  Entire  trust  in  the 
Lord  cannot  be,  except  where  all  cause  for  boasting  is 
taken  away  (Isaiah  14.  32 ;  Zechariah  11. 11).  13.  nor  spealc 
lies- worshipping  God  in  truth,  and  towards  man  having 
love  without^  dissimulation.  The  characteristic  of  tlie 
114,000  scaled  of  Israel,  none  shall  make  them  afraid— 
either  foreign  foe,  or  unjust  prince  (v.  3),  prophet,  or  priest 
{v.  4).  14.  The  prophet  in  mental  vision  sees  the  joyful 
day  of  Zion  present,  and  bids  her  rejoice  at  it.  15.  The 
cause  for  joy:  "The  Lord  hath  taken  away  thy  judg- 
ments," viz.,  those  seut  by  Him  upon  thee.  After  the 
taking  away  of  sin  (y.  13)  follows  the  taking  away  of 
trouble.  When  the  cause  is  removed,  the  effect  will  cease. 
Happiness  follows  in  the  wake  of  holiness,  the  Lord  is 
in  tlie  midst  of  thee— though  He  seemed  to  desert  thee 
for  a  time.  He  is  now  present  as  thy  safeguard  (v.  17).  not 
see  evil  any  more  — thou  shalt  not  experience  it  (Jere- 
miah 5. 12;  41.  17).  16.  Let  not  thine  hands  be  slack- 
(Hebrews  12.  12.)  Do  not  faint  in  the  work  of  the  Lord. 
17.  he  >vill  rest  in  his  love— co::tent  with  it  as  His 
supreme  delight  (cf.  Luke  15. 7, 10).  [Calvin.]  Isaiah  62. 5; 
55. 19.  Or,  He  shall  be  silent,  viz.,  as  to  thy  faults,  not  im- 
puting them  to  thee  [Matjrer]  (Psalm  32. 2;  Ezekiel  33. 16). 
I  prefer  explaining  It  of  that  calm  siletxt  joy  in  the  poa- 


Haygai  R^roveth  the  People  HAGGAI   I.  for  Neglecting  to  Build  God's  House. 

session  of  the  object  of  one's  love,  too  great  for  words  to  larly  translated.    The  destruction  of  Israel's  foes  precedes 

express :  just  as  God  after  the  six  days  of  creation  rested  Israel's  restoration  (Isaiah  66. 15, 16).    her  that  HaltetU— 

With  silent  satisfaction  in  His  work,  for  "behold  it  was  all  that  are  lielpless.    Their  weakness  will  be  no  barrier 

very  good"  (Genesis  1.  31 ;  2.  2).    So  the  parallel  clause  by  in  the  way  of  my  restoring  them.    So  in  Psalm  3.5. 15  (Mar- 

contrast  expresses  the  joy,  not  kept  silent  as  this,  but  ut-  gin),  "  halting"  is  used  for  adversity.    Also  Ezekiel  o4. 16 ; 

lered  in  "singing."    18.  8orro>vful  for  the  solemn  aa-  Micah4.  6, 7.    I -will  get  them  praise,  &c. — lit.,  I  will  make 

•embly— pining  after  the  solemn  assembly  which  they  them  (to  become)  a  praise  and  a  name,  &c.    shame— (Eze- 

cannot  celebrate  in  exile  (Lamentations  1.  4 ;  2.6).    -^vho  kiel  34.  29.)    30.  make  you  a  name  .  ,  ,  praise— make 

arc  of  thee — t.  e.,  of  thy  true  citizens ;  and  whom  there-  j-ou  to  become  celebrated  and  praised,    turn  hack  your 

fore  I  will  restore,    to  vrhont  the  reproach  of  It  ivas  a  captivity — bring  back  your  captives.     [Mauker.J     The 

burden- i.  e.,  to  whom  thy  reproach  ("  the  reproach  of  my  Hebrew  is  plural,  "  captivities ;"  to  express  the  captivities 

people,"  Micah  6. 16;  their  ignominious  captivity)  was  a  of  different  ages  of  their  history,  as  well  as  the  diversity 

burden.    "Of  it"  is  put  for  o/  thee,  as  the  person  is  often  of  places  in  which  they  were  and  are  dispersed,    before 

changed.    Those  who  shai%d  in  the  burden  of  reproach  your  eyes— incredible  as  the  event  may  seem,  your  own 

■which  fell  on  my  people,    Cf.  Isaiah  25.  8,  "tlie  rebuke  of  eyes  with  delight  shall  see  it.    You  will  scarcely  believe 

His  people  shall  He  take  away  from  off  all  the  earth."  it  for  joy,  but  the  testimony  of  your  own  eyes  shall  con- 

19.  undo— Maureb  translates,  "  I  will  deal  with,"  i.  e.,  as  vince  you  of  the  delightful  reality  (cf.  Luke  24.  41). 
they  deserve.    Cf.  Ezekiel  23. 25,  where  the  Hebreiv  is  simi- 


HAGGAI. 

INTRODUCTION. 


The  name  Haggai  means  my  feast;  given,  according  to  Cocceius,  in  anticipation  of  the  joyous  return  from  exile.  He 
probably  was  one  of  the  Jewish  exiles  (of  the  tribes  Judah,  Benjamin,  and  Levi)  who  returned  under  Zerubbabel,  the 
civil  head  of  the  people,  and  Joshua,  the  high  priest,  536  B.  c,  when  Cyrus  (actuated  by  the  striking  prophecies  as  to 
himself,  Isaiah  44.28;  45. 1)  granted  them  their  liberty,  and  furnished  them  with  the  necessaries  for  restoring  the 
temple  (2  Chronicles  36.  23;  Ezra  1. 1;  2.  2).  The  work  of  rebuilding  went  on  under  Cyrus  and  his  successor  Cambyses 
(called  Ahasuerus,  Ezra  4.  6)  in  spite  of  opposition  from  the  Samaritans,  who,  when  their  offers  of  help  were  declined, 
began  to  try  to  hinder  it.  These  at  last  obtained  an  interdict  from  the  usurper  Smerdis  the  Magian  (called  Artax- 
erxes,  Ezra  4.  7-23),  whose  suspicions  were  easy  to  rouse,  and  the  Jews  thereupon  became  so  indifferent  to  the  work 
that  when  Darius  came  to  the  throne  (521  B.  c),  virtually  setting  aside  the  prohibitions  of  the  usurper,  instead  of  re- 
commencing their  labours,  they  pretended  that  as  the  prophecy  of  the  seventy  years  applied  to  the  temple  as  well  as  to 
the  captivity  in  Babylon  (ch.  1.  2),  they  were  only  in  the  sixty-eighth  year  of  it  [Henderson];  so  that,  the  proper 
time  not  having  yet  arrived,  they  might  devote  tliemselves  to  building  splendid  mansions  for  themselves.  Haggai 
and  Zechariah  were  commissioned  by  Jehovah  (ch.  1. 1)  in  the  second  year  of  Darius  (Hystaspes),  b.  c.  520,  sixteen  years 
after  the  return  under  Zerubbabel,  to  rouse  them  from  their  selfishness  to  resume  the  work  which  for  fourteen  years 
had  been  suspended.    Haggai  preceded  Zechariah  in  the  work  by  two  months. 

The  dates  of  his  four  distinct  prophecies  are  accurately  given :  (I.)  Tiie  first  (ch.  1.),  on  the  first  day  of  the  sixth 
month  of  the  second  year  of  Darius,  520  b.  c,  reproved  the  people  for  their  apathy  in  allowing  the  temple  to  lie  in 
•uins,  and  reminded  them  of  their  ill  success  in  everything  because  of  their  not  honouring  God  as  to  His  house.  The 
esult  was,  in  twenty-four  days  afterwards  tliey  commenced  building  under  Zerubbabel  (ch.  1. 12-15).  (II.)  The  second, 
on  tlie  twenty-first  day  of  the  seventh  month  (ch.  2. 1-9),  predicts  that  the  glory  of  the  new  temple  would  be  greater 
than  that  of  Solomon's,  so  that  the  people  need  not  be  discouraged  by  the  inferiority  in  outward  splendour  of  the  new, 
as  compared  with  the  old  temple,  which  had  so  moved  to  tears  the  elders  who  had  remembered  the  old  (Ezra  3. 12, 13). 
Isaiah,  Jeremiah,  and  Ezekiel  had  implied  the  same  prediction,  whence  some  had  doubted  whether  they  ought  to 
proceed  with  a  building  so  inferior  to  the  former  one;  but  Haggai  shows  wherein  the  superior  glory  was  tot;onsist, 
viz.,  in  the  presence  of  Hira  who  Is  the  "  desire  of  all  nations"  {v.  7).  (III.)  The  third,  on  the  twenty-fourth  day  of  the 
ninth  month  (ch.  10. 19),  refers  to  a  period  when  building  materials  had  been  collected,  and  the  workmen  had  begun 
to  put  them  together,  from  which  time  forth  God  promises  His  blessing;  it  begins  with  removing  their  past  error  as 
to  the  efficacy  of  mere  outward  observances  to  cleanse  from  the  taint  of  disobedience  as  to  the  temple  building.  (IV.) 
The  fourth  (ch.  2. 20-23),  on  the  same  day  as  the  preceding,  was  addressed  to  Zerubbabel,  as  the  representative  of  the 
theocratic  people,  and  as  having  asked  as  to  the  national  revolutions  spoken  of  in  the  second  prophecy  (ch.  2. 7). 

The  prophecies  are  all  so  brief  as  to  suggest  the  supposition  that  they  are  only  a  summary  of  the  original  discourses. 
The  spac^  occupied  is  but  three  months  from  the  first  to  the  last. 

The  Jews'  adversaries,  on  the  resumption  of  the  work  under  Zerubbabel,  Haggai,  and  Zechariah,  tried  to  set  Darius 
against  it;  but  that  monarch  confirmed  Cyrus'  decree,  and  ordered  all  help  to  be  given  to  the  building  of  the  temple 
(Ezra  5. 3,  &c. ;  6. 1,  Ac).    So  the  temple  was  completed  In  the  sixth  year  of  Darius'  reign,  b.  c.  516-515  (Ezra  6. 14). 

Tlie  style  of  Haggai  is  consonant  with  his  messages:  pathetic  in  exhortation,  vehement  in  reproofs,  elevated  in 
contemplating  the  glorious  future.  The  repetition  of  the  same  phrases  (e.g.,  saith  the  Lord,  or  the  Lord  of  hosts,  ch.  1. 2, 
5,  7 ;  and  thrice  in  one  verse,  ch.  2. 4;  so  "  the  spirit,"  thrice  In  one  verse,  ch.  1. 14)  gives  a  simple  earnestness  to  his 
style,  calculated  to  awaken  the  solemn  attention  of  the  people,  and  to  awaken  them  from  their  apathy,  to  which  also 
the  Interrogatory  form,  often  adopted,  especially  tends.  Chaldaeisms  occur  (ch. 2. 3 ;  2. 6;  2. 16),  as  might  have  been  ex- 
pected in  a  writer  who  was  so  long  in  Chaldea.  Parts  are  purely  prose  history;  the  rest  is  somewhat  rhythmical,  and 
observant  of  poetic  parallelism. 

Haggai  Is  referred  to  In  Ezra  5.1;  6. 14;  and  in  the  New  Testament  (Hebrews  12,26;  cf.  ch.  2. 6,  7,  22). 


p,^.p  The  Evil  of  this  Neglect  to  thesiselves  :  The  Hon- 

^H-A-r  L  hiK    1,  QUK  to  God  of  attending  to  it;  The  People's  Pknx- 

Ver.  1-15.     Haggai  calls  the  People  to  consider     tent  Obedience  under  Zerubbabel  followed  by 

THEIR  WAYS  IN  NEOLECTINO  TO  BUIIJ>  QOD'S   HOUSE :      GOD'S  GRACIOUS  ASSURANCE.     1.  second  year  of  Darlu* 

711 


The  Fi-ophel  Incites  the  People 


HAGGAI  1. 


to  tlie  Building  of  the  TempU^ 


— Hystaspes,  the  king  of  Medo-Pcrsia,  the  second  of  the 
world-empires,  Babylon  having  been  overthrown  by  the 
Persian  Cyrus.  The  Jews  having  no  king  of  their  own, 
•lated  by  the  reign  of  the  world-kings  to  whom  they  were 
hubject.  Darius  was  a  common  name  of  the  Persian  kings, 
as  Pharaoh  of  those  of  Egypt,  and  Csesar  of  those  of  Rome. 
The  name  in  the  cuneiform  incriptlons  at  Persepolis  is 
written  Daryawus,  from  the  root  Darh,  "to  preserve,"  the 
Conservator.  [Lassex.]  Heroi>otus,  C.  98,  explains  it  Coer- 
cer.  Often  opposite  attributes  are  assigned  to  the  same 
god ;  in  whicli  light  the  Persians  viewed  their  king.  Ezra 
4.  21  harmonizes  with  Haggai  in  making  this  year  the 
date  of  tlie  resumption  of  the  building.  slxtH  moiitli— 
of  the  Hebrew  year,  not  of  Darius'  reign  (cf.  Zecharlah  1. 
7;  7.1,3;  8.19).  Two  months  later  ("the  eighth  month," 
Zechariah  1.  1)  Zechariah  began  to  prophesy,  seconding 
Haggai,  the  lAora— Hebrew,  Jehovah:  God's  covenant 
title,  implying  His  unchangeableness,  the  guarantee  of 
His  faithfulness  In  keeping  His  promises  to  His  people. 
by  Haggai— jFTefereif,  in  the  hand  of  Haggai;  God  being  the 
real  speaker.  His  prophet  but  the  instrument  (cf.  Acts  7. 
35;  Galatians3. 19).  Zcrutoljabel— called  also  Shesh-bazzar 
in  Ezra  1.  8 ;  5. 14, 16,  where  the  same  work  is  attributed  to 

'  Shesh-bazzar  that  in  ch.  3. 8  is  attributed  to  Zerubbabel. 
Shesh-bazz-ir  is  probably  his  Chaldean  name;  as  Belte- 
shazzar  was  that  of  Daniel.  Zerubbabel,  his  Hebreiu  name, 
means  one  born  in  Babylon,  son  of  Sliealtlel— or  Sala- 
thiel.  But  1  Chronicles  3. 17, 19  makes  Pedaiah  his  father. 
Probably  he  was  adopted  by  his  uncle  Salathiel,  or  Sheal- 
tiel,  at  the  death  of  his  father  (cf.  Matthew  1. 12;  Luke  3. 
27).  governor  of  Jiidah— to  whicli  office  Cyrus  had  ap- 
pointed him.  The  Hebreiu  Pechah  is  akin  to  the  original 
of  the  modern  Turkish  Pasha;  one  ruling  a  region  of  the 
Persian  empire  of  less  extent  than  that  under  a  satrap. 
Josliua— called  Jeshua  (Ezra  2.  2) ;  so  the  son  of  Nun  In  Ne- 
hemiah  8. 17.  Josedecli— or  Jehozadak  (1  Chronicles  6. 15), 
one  of  those  carried  captive  by  Nebuchadnezzar.  Haggai 
addresses  the  civil  and  the  religious  representatives  of 
the  people,  so  as  to  have  them  as  his  associates  in  giving 
God's  commands;  thus  priest,  prophet,  and  ruler  jointly 
testify  in  God's  name.  3.  the  Zjord  of  hosts— Jeliovah, 
Lord  of  the  powers  of  heaven  and  earth,  and  tlierefore  re- 
quiring implicit  obedience.  Tliis  people— r/it«  sluggish 
and  selfish  people.  He  does  not  say.  My  people,  since  they 
had  neglected  the  service  of  God.  Tlie  time— The  proper 
time  for  building  the  temple.  Two  out  of  the  seventy 
predicted  years  of  captivity  (dating  from  the  destruction 
of  the  temple,  588  b.  c,  2  Kings  25.  9)  were  yet  unexpired ; 
this  they  make  their  plea  for  delay.  [Henderson.]  The 
seventy  years  of  captivity  were  completed  long  ago  in  the 

'first  year  of  Cyrus,  536  B.  c.  (Jeremiah  29. 10);  dating  from 
606  B.  c,  Jehoiakim's  captivity  (2  Chronicles  36.  6).  The 
seventy  years  to  the  completion  of  the  temple  (Jeremiah 
25. 12)  were  completed  this  very  year,  the  second  of  Darius. 
[Vatablus.]  Ingenious  in  excuses,  they  pretended  that 
the  interruption  in  the  work  caused  by  their  enemies 
proved  it  was  not  yet  the  proper  time ;  whereas  their  real 
motive  was  selfish  dislike  of  the  trouble,  expense,  and 
danger  from  enemies.  "God,"  say  they,  "hath  inter- 
posed many  difficulties  to  punish  our  rash  haste."  [Cal- 
vin.] Smerdis'  interdict  was  no  longer  in  force, 
now  that  Darius  the  rightful  king  was  on  the  throne; 
therefore  they  had  no  real  excuse  for  not  beginning  at 
once  to  build.  Auberlen  denies  that  by  "Artaxerxes"  in 
Ezra  4.  7-22  is  meant  Smerdis.  Whether  Smerdis  or  Arta- 
xerxes Longimanus  be  meant,  the  interdict  referred  only 
to  the  rebuilding  of  the  city,  which  the  Persian  kings  feared 
might,  if  rebuilt,  cause  them  trouble  to  subdue ;  not  to 
the  rebuilding  of  the  temple.  But  the  Jews  were  easily 
turned  aside  from  the  work.  Spiritually,  like  the  Jews, 
men  do  not  say  they  will  never  be  religious,  but.  It  is  not 
time  /et.  So  the  great  work  of  life  is  left  undone.  4.  Is 
It  t»me— It  is  not  time  (v.  2),  ye  say,  to  build  Jehovah's 
house ;  yet  how  is  it  that  ye  make  it  a  fit  time  not  only  to 
build,  but  to  "dwell"  at  ease  in  your  own  houses?  yon, 
O  ye— rather,  for  you,  you;  the  repetition  marking  the 
Bhameful  contrast  between  their  concern  for  themselves, 
ftnd  their  unconcern  for  God.  [Maxjreb.]  Cf.  a  similar 
712 


repetition,  1  Samuel  25.  24;  Zechariah  7.5.  celled— rather, 
ivainscoted,  or  paneled,  referring  to  the  walls  as  well  as  the 
ceilings;  furnished  not  only  with  comfort  but  luxury,  in 
sad  contrast  to  God's  house  not  merely  unadorned,  but 
the  very  walls  not  raised  above  the  foundations.  How 
difl'erent  David's  feelings  (2  Samuel  7.2)!  5.  Consider 
your  wa.ys—Ut.,  Set  your  heart  on  your  ways.  The  plural 
implies.  Consider  both  what  ye  have  done  (actively,  Lam- 
entations 3.  40)  and  what  ye  have  suffered  (pasKively). 
[Jerome.]  Ponder  earnestly  whether  ye  have  gained  by 
seeking  self  at  the  sacrifice  of  God.  6.  Nothing  hi»s  pros- 
pered with  you  whilst  neglecting  your  duty  to  God.  The 
punishment  corresponds  to  the  sin.  They  thought  to  es- 
cape poverty  by  not  building#but  keeping  their  money 
to  themselves;  God  brought  it  on  them  for  not  building 
(Proverbs  13.  7;  11.  24;  Matthew  6.  33).  Instead  of  cheat- 
ing God,  they  had  been  only  cheating  themselves,  ye 
clothe  .  .  .  Ijiit  .  .  .  none  -warm— through  insufficiency 
of  clothing;  as  ye  are  unable  through  poverty  from  failure 
of  your  crops  to  purchase  sufficient  clothing.  The  verbs 
are  infinitive,  implying  a  continued  state:  "  Ye  have  sown, 
and  been  bringing  in  but  little;  ye  have  been  eating,  but 
not  to  being  satisfied;  ye  have  6een  drinking,  but  not  to 
being  filled;  ye  have  been  putting  on  clotlies,  but  not  to 
being  warmed."  [Moore.]  Careful  consideration  of  God's 
dealings  with  us  will  indicate  God's  will  regarding  us. 
The  events  of  life  are  the  hieroglyphics  in  which  God  re- 
cords His  feelings  towards  us,  the  key  to  which  is  found 
in  the  Bible.  [Moore.]  wages  .  .  .  put  .  .  .  into  a  bag 
wltU  lioles— proverbial  for  labour  and  money  spent 
profitlessly  (Zechariah  8. 10;  cf.  Isaiah  5.3.  2;  Jeremiah  2. 
13).  Contrast,  spiritually,  the  "bags  that  wax  not  old, 
the  treasure  in  heaven  that  faileth  not"  (Luke  12.  33). 
Through  the  dearness  of  necessaries,  those  who  wrought 
for  a  day's  wages  parted  with  them  at  once,  a«  if  they 
had  put  them  into  a  bag  with  holes.  8.  Go  np  to  tlie 
mountain— Moriah  [Rosenmtjller]  ;  Lebanon.  [Hen- 
derson.] Rather,  generally,  the  mountains  around,  now 
covered  with  wood,  the  growth  of  the  long  period  of  the 
captivity.  So  Nehemiah  8. 15,  "Go  forth  unto  the  mount," 
i.  e.,  the  neighbouring  hills.  [Matjrer.]  -ivood — Haggai 
specifies  this  as  being  tlie  first  necessary;  not  to  the  ex- 
clusion of  other  materials.  Stones  also  were  doubtless 
needed.  That  the  old  walls  were  not  standing,  as  the  He- 
brew interpreters  quoted  by  Jerome  state,  or  the  new 
walls  partly  built,  appears  from  ch.  2.  18,  where  express 
mention  is  made  of  laying  the  foundations.  I  -will  take 
pleasure  in  It,  and  I  -will  be  glorified — I  will  be  pro- 
pitious to  suppliants  in  it  (1  Kings  8. 30),  and  shall  receive 
the  honour  due  to  me  which  has  been  withheld.  In  ne- 
glecting the  temple,  which  is  the  mirror  of  ray  presence, 
ye  dishonour  me  [Calvin];  in  its  being  built,  ye  shall 
glorify  me.  9.  Ye  loolted  for  miicb — lit.,  Looked  so  as  to 
turn  your  eyes  to  much.  The  Hebreiu  infinitive  here  ex- 
presses continued  looking.  Ye  hoped  to  have  your  store 
made  "  much"  by  neglecting  the  temple.  The  greater  was 
your  greediness,  the  more  bitter  your  disappointmeni 
in  being  poorer  than  ever,  wlien  ye  brought  It  home, 
I  did  blow  upon  It— even  the  little  crop  brought  into 
your  barns  I  dissipated.  "I  did  blow  upon,"  i,  e.,  I  scat- 
tered and  caused  to  perish  with  my  mere  breath,  as  scat- 
tered and  blighted  corn,  mine  house  .  .  .  nls  own 
house — in  emphatic  antithesis,  ye  run— expressing  the 
keenness  of  every  one  of  them  in  pursuing  their  own  self- 
ish interests.  Cf.  "run,"  Psalm  119.  32;  Proverbs  1.  16, 
contrasted  with  their  apathy  about  God's  house.  10. 
heaven  ...  Is  stayed  from  Aew—lit.,  stays  itself.  Thu8 
heaven  or  the  sky  is  personified;  implying  that  inani- 
mate nature  obeys  Jehovah's  will;  and,  shocked  at  His 
people's  disobedience,  withholds  its  good.s  from  them  (cf. 
Jeremiah  2. 12, 13),  11.  I  called— what  the  "heaven"  and 
"  earth,"  the  second  causes,  were  said  to  do  {v.  10),  being 
the  visible  instruments,  Jehovah,  in  this  verse,  the  invisi- 
ble first  cause,  declares  to  be  l\;s  doing.  He  "calls  for" 
famine,  «Src.,  as  instruments  of  IIjp  wrath  (2  Kings  8.  1; 
Psalm  105.  16).  The  contrast  i(>  (.tnkinjr  between  the 
prompt  obedience  of  these  material  agencies,  and  the 
slothful  disobedience  of  living  men,  His  peopie.    drought 


The  People  Encouraged  to  Work 


HAGGAI   11. 


hy  the  Promised  Glory  of  the  Second  Te»nple, 


—Hebrew,  Choreb,  like  in  sound  to  CJuzreeb,  "  waste"  (v.  4, 
9),  said  of  God's  house;  implying  the  correspondence  be- 
tween tlie  sin  and  its  punisliment.  Ye  have  let  my  liouse 
be  waste,  and  I  will  send  on  all  that  is  yours  a  wasting 
drougM.  Tliis  would  atTect  not  merely  the  "corn,"&c., 
but  also  "  men"  and  "  cattle,"  who  must  perish  in  the  ab- 
sence of  the  "corn,"  &c.,  lost  by  the  drought.  Inbour  of 
tUe  liauds — all  the  fruits  of  lands,  gardens,  and  vine- 
yards, obtained  by  labour  of  the  hands  (Deuteronomj^  28. 
88-  Psalm  78.46).  13.  remnant  of  the  people— all  those 
vho  have  returned  from  the  exile  (Zechariah  8.  6).  as 
.  .  .  God  sent  liim — according  to  all  that  Jehovah  had 
enjoined  him  to  speak.  But  as  It  is  not  till  {v.  14)  after 
Haggai's  second  message  (u,  13)  that  the  people  actually 
obeyed,  Maurer  translates  here,  "hearkened  to  the  voice 
of  the  Lord,"  and  instead  of  "as,"  "because  the  Lord  had 
sent  him."  However,  ^jgr^w/i  Version  rightly  represents 
their  purpose  oi  obedience  as  obedience  in  God's  eyes  al- 
ready, tliough  not  carried  into  effect  till  v.  14.  13.  tJie 
Lord's  messenger— so  the  priests  (Malachi  2.  7)  are  called 
(cf.  Galatians  4.  14;  2  Peter  I.  21).  in  tlie  Lord's  message 
— by  the  Lord's  authority  and  commission  :  on  the  Lord's 
embasf^age.  I  am  witU  yon — (Matthew  2S.  20.)  On  tlie 
people  sliowing  the  mere  disposition  to  obey,  even  before 
they  actually  set  to  work,  God  passes  at  once  from  the  re- 
proving tone  to  that  of  tenderness.  He  hastens  as  it  were 
to  forget  their  former  unfaithfulness,  and  to  assure  them, 
when  obedient,  tliat  He  both  is  and  will  be  witli  them: 
Hebrew,  "I  with  you!"  God's  presence  is  the  best  of 
blessings,  for  it  includes  all  others.  This  is  the  sure 
guarantee  of  their  success,  how  many  soever  tlieir  foes 
might  be  (Romans  8.  31).  Nothing  more  inspirits  men 
and  rouses  them  from  torpor,  than,  when  relying  on  the 
promises  of  Divine  aid,  they  have  a  sure  hope  of  a  suc- 
cessful issue.  [Calvin.]  14:.  Lord  stirred  up  tlic  spirit 
of,  itc— God  gave  them  alacrity  and  perseverance  in  the 
good  work,  though  slothful  in  themselves.  Every  good 
impulse  and  revival  of  religion  is  the  direct  work  of  God 
by  His  Spirit,  came  and  did  -worlt- collected  the  wood 
and  stones  and  other  materials  (cf.  v.  8)  for  the  work.  Not 
actually  built  or  "  laid  the  (secondary)  foundations"  of  the 
temple,  for  this  was  not  done  till  three  months  after, 
viz.,  the  twenty-fourth  day  of  the  ninth  month  (ch.  2. 18). 
[Grotius.]  15.  four  and  tvrentieth  day — twenty-three 
days  after  the  first  message  of  Haggai  (r.  1). 

CHAPTER   II. 

Ver.  1-9.  Second  Prophecy.  The  people,  dUcouraged  at 
the  inferiority  of  this  temple  to  Solomon's,  are  encouraged 
ncvei-thelJ:ss  to  persevere,  because  God  is  with  them,  and  this 
house  by  its  connection  with  Messiah's  kingdom  shall  have  a 
glory  far  above  thai  of  gold  and  silver.  1.  seventli  montli — 
of  the  Hebrew  year;  in  the  second  year  of  Darius'  reign 
(ch.  1.  1);  not  quite  a  month  after  they  had  begun  the 
work  (ch.  1. 15).  This  prophecy  was  very  little  before  that 
of  ^echarlah.  3.  AVho  l»  left . . .  tiiat  saw  .  . .  first  glory 
—Many  elders  present  at  the  laying  of  tlie  foundation  of 
the  second  temple  who  had  seen  the  first  temple  (Ezra  3. 
12, 13)  in  all  its  glory,  wept  at  the  contrast  presented  by  the 
rough  and  unpromising  appearance  of  the  former  in  its 
beginnings.  From  the  destruction  of  the  first  temple  to 
the  second  year  of  Darius  Hystaspes,  the  date  of  Haggai's 
prophecy,  was  a  space  of  seventy  years  (Zechariah  1.  12) ; 
and  to  the  first  year  of  Cyrus,  or  the  end  of  the  captivity, 
flfty-two  years;  so  that  the  elders  miglit  easily  remember 
the  first  temple.  The  Jews  note  five  points  of  inferiority : 
Tlie  atjsence  from  the  second  temple  of  (1.)  tlie  sacred  fire; 
(2.)  the  Shekinah  ;  (3.)  the  ark  and  cherubim;  (4.)  the  Urira 
andThummim;  (5.)  the  spirit  of  prophecy.  The  connec- 
tion of  it  with  Messiah  more  than  counterbalanced  all 
these;  for  He  is  the  antitype  to  all  the  five  (v.V).  liow  do 
ye  see  It  now  I— God's  estimate  of  things  is  very  different 
from  man's  (Zechariah  8.  6;  cf.  1  Samuel  16.  7).  However 
low  their  estimate  of  the  present  t«mple  ("it")  from  its 
outward  inferiority,  God  holds  It  superior  (Zechariah  4. 
)0;  1  Corinthians  1.  27,  28).  4.  be  strong  .  .  .  for  I  am 
wrltli  you— I'he  greatest  st'-ength  is  to  have  Jehovah  wUK 


us  as  our  strength.  Not  in  man's  "  might,"  but  In  that  of 
God's  Spirit  (Zechariah  4.  6).  5.  According  to  tlie  word 
tUat  —  lit.,  "(I  am  with  you)  the  word  (or  thing)  v,\iic\\  I 
covenanted;"  i.e.,  I  am  witli  you  as  I  covenanted  with 
you  when  ye  came  out  of  Egj'pt  (Exodus  19.  5,  6;  34.  10, 11). 
The  covenant  promise  of  God  to  the  elect  people  at  Sinai  Ih 
an  additional  motive  for  their  persevering.  The  Hebrew 
for  to  "covenant"  is  lit.  to  cm<,  alluding  to  the  sacrificial 
victims  CM<  in  ratification  of  a  covenant,  so — or,  and.  my 
Spirit  remalneth  among  you— to  strengtlien  you  for  the 
work  (ch.  1. 14 ;  Zechariah  4.  6).  The  inspiration  of  Haggai 
and  Zechariah  at  this  time  was  a  si^ecimen  of  the  presence 
of  God's  Spirit  remaining  still  with  His  people,  as  He  had 
been  with  Moses  and  Israel  of  old  (Ezra  5.  1;  Isaiah  63.11). 
6.  Yet  once,  it  is  a  little  wliile — or,  "(it  is)  yet  a  little 
Avhile."  The  i/e6?-eit;  for  "once"  expresses  the  indefinite 
article  a.  [Maurer.]  Or,  "  it  is  yet  only  a  little  while;" 
lit.,  one  little,  i.e.,  a  single  brief  space  till  a  series  of  move- 
ments is  to  begin,  viz.,  the  sliakings  of  nations  soon  to 
begin  which  are  to  end  in  the  advent  of  INIessiah,  "  the  de- 
sire of  all  nations."  [MoORE.]  The  «/iaA:i«.7  0/ na^tous  im- 
plies judgments  of  wratla  on  the  foes  of  God's  people,  to 
precede  the  reign  of  the  Prince  of  peace  (Isaiah  13.  13). 
The  kingdoms  of  the  world  are  but  the  scaflblding  for 
God's  spiritual  temple,  to  be  thrown  down  when  their 
purpose  is  accomplished.  The  transitoriness  of  all  that  Is  • 
earthly  should  lead  men  to  seek  "peace"  in  Messiah's 
everlasting  kingdom  (v.  9;  Hebrews  12.  27,28).  [Moobe.] 
The  Jews  in  Haggai's  times  hesitated  about  going  torward 
with  the  work,  through  dread  of  the  world-power,  Medo- 
Persia,  influenced  by  the  craft  of  Samaria.  The  prophet 
assures  them  this  and  all  other  world-powers  are  to  fall 
before  Messiah,  who  is  to  l)e  associated  with  this  temple; 
therefore  they  need  fear  naught.  So  HebreAvs,  12. 26,  which 
quotes  this  passage;  the  apostle  compares  the  heavier 
punishment  which  awaits  the  disobedient  under  tlie  New 
Testament  with  that  which  met  sucli  under  the  Old  Testa- 
ment. At  the  establishment  of  the  Sinaitic  covenant, 
only  the  earth  was  shaken  to  introduce  it,  but  now  heaven 
and  earth  and  all  things  are  to  be  shaken,  i.  e.,  along  with 
prodigies  in  the  world  of  nature,  all  kingdoms  that  stand 
in  the  way  of  Messiah's  kingdom,  "whicli  cannot  be 
shaken,"  are  to  be  upturned  (Daniel  2.  35,  44 ;  Matthew  21. 
44).  Hebrews  12.  27,  "  Yet  once  more,"  favours  English  Ver' 
sion.  St.  Paul  condenses  together  the  two  verses  of  Hag- 
gai (v.  6,  7,  and  21,  22),  implying  that  it  was  one  and  the 
same  shaking,  of  which  the  former  verses  of  Haggai  de- 
note the  beginning,  the  latter  the  end.  The  shaking  began 
introductorj'  to  the  first  advent ;  it  will  be  finished  at  the 
second.  Concerning  the  former,  cf.  Matthew  3. 17;  27.  51; 
28.  2;  Acts  2.  2;  4. 31 ;  concerning  the  latter,  Matthew  24.  7; 
Revelation  16. 20;  18.  20 ;  20. 11.  [Bengel.]  There  is  scarcely 
a  prophecy  of  Messiah  in  the  Old  Testament  which  does 
not,  to  some  extent  at  least,  refer  to  His  second  coming. 
[Sir  I.  Newton.]  Psalm  68.  8  mentions  the  heavens  drop- 
ping near  tlie  mountain  (Sinai) ;  but  Haggai  speaks  of  the 
whole  created  heavens:  "Wait  only  o  ii«Ze  w/iiie,  though 
the  promised  event  is  not  apparent  yet,  for  soon  will  God 
change  things  for  the  better :  do  not  stop  short  with  these 
preludes  and  fix  your  eyes  on  the  present  state  of  the 
temple."  [Calvin.]  God  shook  the  Tiearen  by  the  light- 
nings at  Sinai ;  the  earth,  that  it  should  give  forth  waters ; 
the  sea,  that  it  should  be  divided  asunder.  In  Christ's 
time  God  shook  the  heaven,  vrhen  He  spake  from  it;  the 
earth,  when  it  quaked  ;  the  sea,  when  He  commanded  the 
winds  and  waves.  [Gkotius.]  Cicero  records  at  the  time 
of  Christ  the  silencing  of  the  heathen  oracles;  and  Dig, 
the  fall  of  the  idols  in  the  Roman  capltol.  7.  shake— not 
convert;  but  cause  that  agitation  which  is  to  precede  Mes- 
siah's coming  as  the  healer  of  the  nations'  agitations.  The 
previous  shaking  shall  cause  the  yearning  "desire"  for 
the  Prince  of  peace.  MoORE,  &c.,  translate,  "the  beauty," 
or  "the  desirable  things  (the  precious  gilts)  of  all  nations 
shall  come"  (Isaiah  60.  5,  11;  61.  6).  He  brings  these  ob- 
jections to  applying  "the  desire  of  all  nations"  to  Mes- 
siah. (1.)  The  Hebrew  means  the  quality,  not  the  thiriff 
desired,  viz.,  its  desirableness  or  beauty.  But  the  abstract 
is  often  put  for  the  concrete.    So  "  a  man  of  desires,"  i.  e, 

713 


The  Glory  of  the  Second  Temple. 


HAGGAl   11. 


No  SancttJicatio7i,  wilhoul  Obtditnot, 


one  desired  or  desirable  (Margin,  Daniel  9.  23;  10.  3, 11).  (2.) 
Messiah  was  not  desired  by  all  nations,  but  "a  root  out 
of  a  dry  ground,"  having  "no  beauty  that  we  should  de- 
aire  Him"  (Isaiah  53.  2).  But  what  is  implied  is  not  that 
the  nations  definitely  desired  Jiim,  but  that  He  was  the 
only  one  to  satisfy  the  yearning  desires  which  all  felt  un- 
consciously for  a  Saviour,  shown  in  their  painful  rites  and 
bloody  sacrifices.  Moreover,  whilst  the  Jews  as  a  nation 
desired  Him  not  (to  which  people  Isaiah  53.  2  refers),  the 
Gentiles,  who  are  plainly  pointed  out  by  "all  nations," 
accepted  Him;  and  so  to  them  He  was  peculiarly  de- 
sirable. (3.)  The  verb,  "shall  come,"  is  plural,  which  re- 
quires the  noun  to  be  understood  in  the  plural,  whereas 
if  Messiah  be  intended,  the  noun  is  singular.  But  when 
two  nounsstandtogether,  of  which  one  is  governed  by  the 
other,  the  verb  agrees  sometimes  in  number  with  the  latter, 
though  it  really  has  the  former  as  its  nominative,  i.  e.,  the 
Hebrew  "come"  is  made  in  number  to  agree  with  "na- 
tions," though  really  agreeing  with  "  the  desire."  Besides, 
Messiah  may  be  described  as  realizing  in  Himself  at  His 
coming  "  the  desires  (the  noun  expressing  collectively  the 
plural)  of  all  nations;"  whence  the  verb  is  plural.  So  in 
Song  of  Solomon,  5. 16,  "He  is  altogether  lovely,"  in  the 
Hebrew  the  same  word  as  here,  "all  desires,"  t.  e.,  alto- 
gether desirable,  or  the  object  of  desires.  (4.)  Ver.  8, "  The 
silver  is  mine,"  &c.,  accords  with  the  translation,  "the 
choice  things  of  all  nations"  shall  be  brought  in.  But  the 
eighth  verse  harmonizes  quite  as  well  with  English  Vo'- 
sion  of  V.  7,  as  the  note  on  v.  8  will  show.  (5.)  LXX.  and 
Syriac  versions  agree  with  Moobe'S  translation.  But  Vul- 
gate confirms  English  Version.  So  early  Jewish  Rabbis 
before  Jeeome's  time.  Plato,  Alcibiades  2,  shows  the 
yearning  of  the  Gentiles  after  a  spiritual  deliverer:  "It 
is  theiefore  necessary,"  says  Alcibiades  on  the  sub- 
ject of  acceptable  worship,  "  to  wait  until  One  teach  us 
how  we  ought  to  behave  towards  the  gods  and  men." 
Alcibiades  replies,  "  When  shall  that  time  arrive,  and 
who  shall  that  Teacher  be  ?  For  most  glad  would  I  be  to 
see  such  a  man."  The  "good  tidings  of  great  joy"  were 
"  to  all  people  "  (Luke  2. 10).  The  Jews,  and  those  in  the 
adjoining  nations  instructed  by  them,  looked  for  Shiloh 
to  come  unto  whom  the  gathering  of  the  people  was  to  be, 
from  Jacob's  prophecy  (Genesis  49. 10).  The  early  patri- 
archs. Job  (Job  19.  25-27 ;  33.  23-26)  and  Abraham  (John  8. 
56),  desired  Him.  fill  tills  house  with  glory— (y.  9.)  As 
the  first  temple  was  filled  with  the  cloud  of  glory,  the 
symbol  of  God  (1  Kings  8. 11 ;  2  Chronicles  5.  14),  so  this 
second  temple  was  filled  with  the  "  glory  "  of  God  (John 
1.  14)  veiled  in  the  flesh  (as  it  were  in  the  cloud)  at  Christ's 
first  coming,  when  He  entered  it  and  performed  miracles 
there  (Matthew  21. 12-14) ;  but  that "  glory  "  is  to  be  revealed 
at  His  second  coming,  as  this  prophecy  in  its  ulterior 
reference  foretells  (Malachi  3. 1).  The  Jews  before  the  de- 
struction of  Jerusalem  all  expected  Messiah  would  appear 
in  the  second  temple.  Since  that  time  they  invent  various 
forced  and  false  interpretations  of  such  plain  Messianic 
prophecies.  8.  The  sliver  Is  mine— (Job  41.  11 ;  Psalm 
50. 12.)  Ye  are  disappointed  at  the  absence  of  these  pre- 
cious metals  in  the  adorning  of  this  temple,  as  compared 
with  the  first  temple :  If  I  pleased  I  could  adorn  this  tem- 
ple with  them,  but  I  will  adorn  it  with  a  "  glory  "  (v.  7,  9) 
far  more  precious,  viz.,  with  the  presence  of  my  Divine  Son 
in  His  veiled  glory  first,  and  at  His  second  coming  witli 
His  revealed  glory,  accompanied  with  outward  adorn- 
ment of  gold  and  silver,  of  which  the  golden  covering 
within  and  without  put  on  by  Herod  is  the  type.  Then 
shall  the  nations  bring  oflferings  of  those  precious  metals 
which  ye  now  miss  so  much  (Isaiah  2.  3;  60.  3,  6,  7;  Ezekiel 
43.  2,  4,  5;  44.  4).  The  heavenly  Jerusalem  shall  be  similarly 
adorned,  but  shall  need  "  no  temple "  (Revelation  21. 10- 
22).  Cf.  1  Corinthians  3. 12,  where  gold  and  silver  represent 
the  most  precious  things  (Zechariah  2.  5).  The  inward 
glory  of  New  Testament  redemption  far  exceeds  the  out- 
ward glory  of  the  Old  Testament  dispensation.  So,  in  the 
case  of  the  individual  poor  believer,  God,  if  He  pleased, 
could  bestow  gold  and  silver,  but  He  bestows  far  better 
treasures,  the  possession  of  which  might  be  endangered 
by  that  of  the  former  (James  2. 5).  9.  The  glory  or  this 
714 


latter  house  .  .  .  greater  tlian  of  the  former — viz., 
through  the  presence  of  Messiah,  in  whose  face  is  given  tfi« 
light  of  the  knoivledge  of  the  glory  of  God  (2  Corinthians  4.  6; 
cf.  Hebrews  1.  2),  and  who  said  of  Himself,  "in  this  place 
is  one  greater  than  the  temple"  (Matthew  12.  6),  and  who 
"  sat  daily  teaching  in  it "  (Matthew  26. 55).  Though  Zerub- 
babel's  temple  was  taken  down  to  the  foundations  when 
Herod  rebuilt  the  temple,  the  latter  was  considered,  in  a 
religious  point  of  view,  as  not  a  third  temple,  but  virtually 
the  second  temple,  lu  this  place  .  .  .  peace — viz.,  at  Jeru- 
salem, the  metropolis  of  the  kingdom  of  God,  whose  seat 
was  the  temple:  where  Messiah  "made  peace  through 
the  blood  of  His  cross"  (Colossians  1.  20).  Thus  the 
"glory"  consists  in  this  "peace."  This  peace  begins  by 
the  I'emoval  of  the  difliculty  in  the  way  of  the  just  God 
accepting  the  guilty  (Psalm  85.8,10;  Isaiah  9.6,7;  53.5; 
Zechariah  6.13;  2  Corinthians  5.  18,  19);  then  it  creates 
peace  in  the  sinner's  own  heart  (Isaiah  57. 19;  Acts  10.  36; 
Romans  5. 1;  14. 17;  Ephesians  2.  13-17;  Philippians  4.  7); 
then  peace  in  the  whole  earth  (Micah  5.  5;  Luke  2.  14). 
First  peace  between  God  and  man,  then  between  man  and 
God,  tlaen  between  man  and  man  (Isaiah  2.  4 ;  Hosea  2. 
18;  Zechariah  9. 10).  As  "Shiloh"  (Genesis  49. 10)  means 
jieace,  this  verse  confirms  the  view  that  v.  7,  "  the  desire 
of  all  nations,"  refers  to  Shiloh  or  Messiah,  foretold  in 
Genesis  49. 10. 

10-19.  Third  Prophecy.  Sacrifices  vnthout  obedience  (in 
respect  to  God's  command  to  build  the  temple)  could  not  sanc- 
tify. Now  that  they  are  obedient,  God  will  bless  them,  though 
no  sign  is  seen  of  fertility  as  yet.  10.  four  and  twentieth 
day  .  .  .  ninth  month— three  days  more  than  two 
months  from  the  second  prophecy  (v.  1) ;  in  the  month 
Chisleu,  the  lunar  one  about  the  time  of  our  December. 
The  Jews  seem  to  have  made  considerable  progress  in  the 
work  in  the  interval  (v.  15-18).  11.  Ash  .  .  .  the  priests- 
Propose  this  question  to  them  on  the  law.  The  priests 
were  tlie  authorized  expounders  of  the  law  (Leviticus  10. 
11 ;  Deuteronomy  33. 10 ;  Ezekiel  44.  23 ;  Malachi  2.  7).  13. 
"  Holy  flesh  "  (i.  e.,  the  flesh  of  a  sacrifice,  Jeremiah  11. 15), 
indeed,  makes  holy  the  "skirt"  in  which  it  is  carried; 
but  that  "skirt"  cannot  impart  its  sanctity  to  any  thing 
beyond,  as  "  bread,"  &c.  (Leviticus  6.  27).  This  is  cited  to 
illustrate  the  principle,  that  a  sacrifice,  holy,  as  envelop- 
ing Divine  things  (just  as  the  "skirt"  is  "holy"  which 
envelops  "holy"  flesh),  cannot  by  its  inherent  or  opus 
operatum  efficacy  make  holy  a  person  whose  disobedience, 
as  that  of  the  Jews  whilst  neglecting  God's  house,  made 
him  unholy.  13.  On  the  other  hand,  a  legally  "  unclean" 
person  imparts  his  uncleanness  to  any  thing,  whereas  a 
legally  holy  thing  cannot  confer  its  sanctity  on  an  "un- 
clean" person  (Numbers  19.11,13,22).  Legal  sanctity  is 
not  so  readily  communicated  as  legal  impurity.  So  the 
paths  to  sin  are  manifold  :  the  paths  to  holiness  o.ne,  and 
that  one  of  difficult  access.  [Grotius.]  One  drop  of  filth 
will  defile  a  vase  of  water:  many  drops  of  water  will  not 
purify  a  vase  of  filth.  [Moore.]  14.  Then  answered 
Haggal— rather,  "Then  Haggai  answered  (in  rejoinder  to 
the  priests'  answer)  and  said."  [Maubeb.]  So  is  this 
people— Heretofore  not  in  such  an  obedient  state  of  mind 
as  to  deserve  to  be  called  m,y  people  (Titus  1. 15).  Here  he 
applies  the  two  cases  just  stated.  By  case  first,  "  this 
people"  is  not  made  "holy  "by  their  oflerings  "there" 
(viz.,  on  the  altar  built  in  the  open  air,  under  Cyrus,  Ezra 
3.3);  though  the  ritual  sacrifice  can  ordinarily  sanctify 
outwardly  so  far  as  it  reaches  (Hebrews  9. 13),  as  the  "  holy 
flesh"  sanctified  the  "skirt,"  yet  it  cannot  make  the 
offerers  in  their  persons  and  all  their  works  acceptable  to 
God,  because  lacking  the  spirit  of  obedience  (1  Samniel  15. 
22)  so  long  as  they  neglected  to  build  the  Lord's  house.  On 
the  contrary,  by  case  second,  they  made  "  unclean  "  their 
very  offerings  by  being  unclean  through  "dead  works" 
(disobedience),  just  as  the  person  unclean  by  contact 
with  a  dead  body  imparted  his  uncleanness  to  all  that 
he  touched  (cf.  Hebrews  9.  14).  This  all  applies  tc 
them  as  they  had  been,  not  as  they  are  now  that  they 
have  begun  to  obey;  the  design  is  to  guard  them 
against  falling  back  again.  The  "  there  "  points  to  tho 
altar,  probably  in  view  of  the  audience  which  the  proph- 


Ifitroduction, 


ZECHARIAH. 


Introducturn, 


et  addressed.  15.  consider  —  K<.,  lay  if  to  heart.  Pon- 
der earnestly,  retracing  the  past  upvjard  (i.  e.,  back- 
ward), comparing  what  evils  heretofore  befell  you 
before  ye  set  about  this  work,  with  the  present  time 
when  -ou  have  again  commenced  it,  and  when  in 
consequence  I  now  engage  to  "bless  you."  Hence  ye 
may  perceive  the  evils  of  disobedience  and  the  bless- 
ing of  obedience.  10.  Since  tliose  daps  •*vere — From  the 
time  that  those  days  of  your  neglect  of  the  temple  work 
have  been,  ■wlieu  one  came  to  an  heap  of  t^venty  mcas- 
rtres — t.  e.,  to  a  heap  ivMch  he  had  expected  would  be  one  of 
twenty  measures,  there  were  but  ten.  fifty  vessels  out 
of  tlie  press— As  LXX.  translate  "measure,"  and  Vul- 
gate "a  flagon,"  and  as  we  should  rather  expect  vat  than 
press,  Maurer  translates  (oniitting  vessels,  which  Is 
not   in    the   original),    "purahs,"   or    "wine-measures." 

17.  Appropriated  from  Amos  4.  9,  whose  canonicity  is 
thus  sealed  by  Haggai's  inspired  authority;  in  the  last 
clause,  "turned,"  however,  has  to  be  supplied,  its 
omission  mai-king  by  the  elliptical  abruptness  ("yet 
ye  not  to  me !")  God's  displeasure.  Cf.  "  {let  him  come) 
unto  me !"  Moses  in  excitement  omitting  the  bracketed 
words  (Exodus  32.  26).  "Blasting"  results  from  ex- 
cessive  drought;    "mildew,"  from   excessive  moisture. 

18.  Resumed  from  v.  15  after  v,  16, 17,  that  the  blessing  in 
V.  19  may  stand  in  the  more  marked  contrast  with  the 
curse  in  v.  16, 17.  Afl3liction  will  harden  the  heart,  if  not 
referred  to  God  as  its  author.  [Mooke.]  even  from  tine 
day  tliat  tJie  foundation  of .  .  .  temple  was  laid — The 
first  foundation  beneath  the  earth  had  been  long  ago  laid 
in  the  second  year  of  Cyrus,  535  b.  c.  (Ezra  3. 10,  11);  the 
foundation  now  laid  was  the  secondary  one,  which,  above 
the  earth,  was  laid  on  the  previous  work.  [Tirinus.]  Or, 
translate,  "  From  this  day  on  which  the  temple  is  being 
begun,''  viz.,  on  the  foundations  long  ago  laid.  [Gkotius.] 
Maurer  translates,  "  Consider  .  . .  from  the  four  and  twen- 
tieth day  .  .  ,  to  (the  time  which  has  elapsed)  from  the 
day  on  which  the  foundation  .  .  .  was  laid."  The  Hebrew 
Biippovts  English  Version.  19.  Is  the  seed  yet  in  the  liarn  T 
— implying.  It  isnoi.  It  has  been  already  sown  this  mouth, 
and  tliere  are  no  more  signs  of  its  bearing  a  good  crop, 
much  less  of  its  being  safely  stored  in  the  barn,  than  there 
were  in  the  past  season,  when  there  was  such  a  failure; 
yet  I  promise  to  you /row  this  day  (emphatically  marking 
by  the  repetition  the  connection  of  the  blessing  with  the 
day  of  their  obedience)  a  blessing  in  an  abundant  liarvest. 


So  also  the  vine,  &c.,  which  heretofore  nave  borne  little  or 
nothing,  shall  be  blessed  with  productiveness.  Thus  It 
will  be  made  evident  that  the  blessing  is  due  to  me,  not 
to  nature.  We  may  trust  God's  promise  to  bless  us, 
though  we  see  no  visible  sign  of  its  fulfilment  (Habakkuk 
2.  3). 

20-23.  Fourth  Prophecy.  God' s promise  through  Zerub- 
babel  to  Israel  of  safety  in  the  coining  commotions.  20.  the 
month— the  ninth  in  the  second  year  of  Darius.  The 
same  date  as  Prophecy  III.  (v.  10).  21.  to  Zerubbabel  — 
Perhaps  Zerubbabel  had  asked  as  to  the  convulsions  fore- 
told {v.  6,  7).  This  is  the  reply:  The  Jews  had  been  led  to 
fear  that  these  convulsions  would  destroy  their  national 
existence.  Zerubbabel,  therefore,  as  their  civil  leader  and 
representative  is  addressed,  not  Joshua,  their  religious 
leader.  Messiah  is  the  antitypical  Zerubbabel,  their  na- 
tional Representative  and  King,  with  whom  God  the 
Father  makes  the  covenant  wherein  they,  as  identified 
with  Him,  are  assured  of  safety  in  God's  electing  love  (cf. 
t'.  23,  "will  make  thee  as  a  signet;"  "I  have  chosen  thee"). 
shake  .  .  .  heavens — {Note,  v.  ^,1.)  Violent  political  con- 
vulsions accompanied  with  physical  prodigies  (Matthew 
24.  7,  29).  2!i.  All  other  world-kingdoms  are  to  be  over- 
tlirown  to  make  way  for  Christ's  universal  kingdom 
(Daniel  2.  44).  War-chariots  are  to  give  place  to  His  reign 
of  peace  (Micah  5. 10;  Zechariah9. 10).  23.  take  the€>— 
under  my  protection  and  to  promote  thee  and  thy  people 
to  honour  (Psalm  78.  70).  a  signet— (Song  of  Solomon  8.  6; 
Jeremiah  22.  24.)  A  ring  with  a  seal  on  it;  the  legal  rep- 
resentative of  the  owner;  generally  of  precious  stones 
and  gold,  &c.,  and  much  valued.  Being  worn  on  the 
finger,  it  was  an  object  of  constant  regard.  In  all  which 
points  of  view  the  theocratic  people,  and  their  represen- 
tative, Zerubbabel  the  type,  and  Messiah  his  descendant 
the  Antitype,  are  regarded  by  God.  The  safety  of  Israel  to 
the  end  is  guaranteed  in  Messiah,  in  whom  God  hath 
chosen  them  as  His  own  (Isaiah  42. 1 ;  43. 10;  44. 1 ;  49.  3). 
So  the  spiritual  Israel  is  sealed  in  their  covenant-head  by 
His  Spirit  (2  Corinthians  1.  20,  22;  Ephesians  1.  4,  13,  14). 
All  is  ascribed,  not  to  the  merits  of  Zerubbabel,  but  to 
God's  gratuitous  choice.  Christ  is  the  "signet"  on  God's 
hand:  always  in  the  Father's  presence,  ever  pleasing  Ir. 
his  sight.  The  signet  of  an  Eastern  monarch  was  the  sign 
of  delegated  authority ;  so  Christ  (Matthew  28.  IS;  John  5. 
22,  23). 


ZECHARIAH. 

INTRODUCTION. 


The  name  Zeclvariah  means  one  whom  Jehovah  remembers:  a  common  name,  four  others  of  the  name  occurring  In 
the  Old  Testament.  Like  Jeremiah  and  Ezekiel,  he  was  a  priest  as  well  as  a  prophet,  which  adapts  Him  for  the  sacer- 
dotal character  of  some  of  his  prophecies  (ch.  0. 13).  He  is  called  "  the  son  of  Barachiah  the  son  of  Iddo  "  (ch.  1. 1); 
but  simply  "the  son  of  Iddo"  (Ezra  5.1;  6.14).  Probably  his  father  died  when  he  was  young,  and  hence,  as  some- 
times occurs  in  Jewish  genealogies,  he  is  called  "  the  son  of  Iddo,"  his  grandfather.  Iddo  was  one  of  the  priests  who 
returned  to  Zerubbabel  and  Joshua  from  Babylon  (Nehemiah  12.  4). 

Zechariah  entered  early  on  his  prophetic  functions  (ch.  2.  4);  only  two  months  later  than  Haggal,in  the  second  year 
of  Darius'  reign,  520  B.  c.  The  design  of  both  prophets  was  to  encourage  the  people  and  their  religious  and  civil 
leaders,  Joshua  and  Zerubbabel,  In  their  work  of  rebuilding  the  temple,  after  the  interruption  caused  by  the  Samar- 
itans («ce  7rt<)-orfKcito?i  toHaggai).  Zechariah  does  so  especially  by  unfolding  in  detail  the  glorious  future  in  connection 
witli  the  present  depressed  appearance  of  the  theocracy,  and  its  visible  symbol,  the  temple.  He  must  have  been  very 
young  in  leaving  Babylonia,  where  he  was  born.  The  Zechariah,  son  of  Barachiah,  mentioned  by  our  Lord  (Mat- 
thew 23.  35)  as  slain  between  the  porch  and  the  altar,  must  have  been  the  one  called  the  son  of  Jehoiada  in  2  Chron- 
icles 24. 21,  who  so  perished :  the  same  person  often  had  two  names ;  and  our  Lord,  in  referring  to  the  Hebrew  Bible,  of 
which  2  Chronicles  Is  the  last  book,  would  naturally  mention  tlie  last  martyr  in  the  Hebrew  order  of  the  canon,  as  He 
had  Instanced  Abel  as  the  first.  Owing  to  Matthew  27.  9  quoting  Zechariah  11. 12, 13  as  the  words  of  Jeremiah,  Medk 
doubts  the  authenticity  of  chs.  9.,  10.,  11.,  12.,  13.,  14.,  and  ascribes  them  to  Jeremiah :  ho  thinks  that  these  chapters  were 
not  found  till  after  the  return  from  the  captivity,  and  being  approved  by  Zecliariah,  were  added  to  his  prophecies,  as 
Agur's  Proverbs  were  added  to  those  of  Solomon.  All  the  oldest  authorities,  except  two  MSS.  of  the  old  Italian  or 
Pre-vulgate  version,  read  "Jeremiah  "  in  Matthew  27.  9.  The  quotation  there  Is  not  to  the  letter  copied  from  Zecha- 
riah: Jeremiah  18. 1,  2;  32.  6-12,  may  also  have  been  in  the  mind  of  Matthew,  and  perhaps  in  the  mind  of  Zechariah, 

715 


Z^hariah  Ezhorielh  to  Repentance.  ZECHAKIAH  I.  The  Vision  0/  the  Horses; 

whence  the  former  mentions  Jeremiah.  Hengstenbkrg  similarly  thinks  that  Matthew  names  Jeremiah,  rather  than 
Zechariah,  to  turn  attention  to  the  fact  that  Zechariah's  prophecy  is  but  a  reiteration  of  the  fearful  oracle  in  Jere- 
miah 18.  and  19.,  to  be  fulfilled  in  the  destruction  of  the  Jewish  nation.  Jeremiah  had  already,  by  the  image  of  a  pot- 
ter's vessel,  portrayed  their  ruin  in  Nebuchadnezzar's  invasion ;  and  as  Zechariah  virtually  repeats  this  threat,  to  be 
Inflicted  again  under  Messiah  for  the  nation's  rejection  of  Him,  St.  Matthew,  virtually,  by  mentioning  Jeremiah,  im- 
plies that  the  "  field  of  blood,"  now  bought  by  "  the  reward  of  iniquity  "  in  the  valley  of  Hinnom,  was  long  ago  a  scene 
of  prophetic  doom  in  which  awful  disaster  had  been  symbolically  predicted:  that  the  present  purchase  of  that  field 
with  the  traitor's  price  renewed  the  prophecy  and  revived  the  curse— a  curse  pronounced  of  old  by  Jeremiah,  and  once 
fulfilled  in  the  Babylonian  siege— a  curse  reiterated  by  Zechariah,  and  again  to  be  verifl,ed  in  the  Roman  desolation. 
LiGHTFOOT  (referring  to  B.  Bathra  and  Kimchi),  less  probably,  thinks  the  third  division  of  Scripture,  the  prophets, 
began  with  Jeremiah,  and  that  the  whole  body  of  prophets  is  thus  quoted  by  the  name  "Jeremiah."  The  mention 
of  "Ephraim"  and  "Israel"  In  these  chapters  as  distinct  from  Judah,  does  not  prove  that  the  prophecy  was  written 
whilst  the  ten  tribes  existed  as  a  separate  kingdom.  It  rather  implies  that  hereafter  not  only  Judah,  but  the  ten 
tribes  also,  shall  be  restored,  the  earnest  of  which  was  given  in  the  numbers  out  of  the  ten  tribes  who  returned  with 
their  brethren  the  Jews  from  captivity  under  Cyrus.  There  is  nothing  in  these  characters  to  imply  that  a  king 
reigned  in  Judah  at  that  time.  The  editor  oftheflebrew;  canon  joined  these  chapters  to  Zechariah,  not  to  Jeremiah;  the 
LXX,,  300  years  B.  c,  confirm  this. 

The  prophecy  consists  of  four  parts:  (I.)  Introductory,  ch.  1. 1-6.  (II.)  Symbolical,  ch.  1.  7,  to  the  end  of  ch.  6.,  con- 
taining nine  visions;  all  these  were  vouchsafed  in  one  night,  and  are  of  a  symbolical  character.  (III.)  Didactic,  ch.  7. 
and  8.,  containing  an  answer  to  a  query  of  the  Bethelites  concerning  a  certain  feast.  And  (IV.)  Prophetic,  ch.  9.  to  the 
end.  Tliese  six  last  chapters  predict  Alexander's  expedition  along  the  west  coast  of  Palestine  to  Egypt :  God's  pro- 
tection of  the  Jews,  both  at  that  time  and  under  tlie  Maccabees:  the  advent,  sufferings,  and  reign  of  Messiah:  the 
destruction  of  Jerusalem  by  Rome,  and  dissolution  of  the  Jews'  polity:  their  conversion  and  restoration  :  the  over- 
throw of  the  wicked  confederacy  which  assail  them  in  Canaan,  and  the  Gentiles'  joining  in  their  holy  worship. 
[Henderson.]  The  diflference  in  style  between  the  former  and  the  latter  chapters  is  due  to  the  difference  of  subject; 
tlie  first  six  chapters  beingof  a  symbolical  and  peculiar  character,  whilst  the  poetical  style  of  the  concluding  chapters 
is  adapted  admirably  to  the  subjects  treated  of.  The  titles  (ch.  9. 1 ;  12.  1)  accord  with  the  prophetic  matter  which  fol- 
lows; nor  is  it  necessary  for  unity  of  authorship  that  the  introductory  formulas  occurring  in  the  first  eight  chapters 
should  occur  in  the  last  six.  The  non -reference  in  the  last  six  chapters  to  the  completion  of  the  temple  and  the  Jews* 
restoration  after  the  captivity  is  j ust  what  we  should  expect,  if,  as  seems  likely,  these  chapters  were  written  long 
after  the  completion  of  tlie  temple  and  the  restoration  of  the  Jews'  polity  after  the  captivity,  in  circumstances  dif- 
ferent from  those  which  engaged  the  prophet  when  he  wrote  the  earlier  chapters. 

The  style  varies  with  the  subject:  at  one  time  conversational,  at  another  poetical.  His  symbols  are  enigmatical, 
and  are  tlierefore  accompanied  with  explanations.  His  prose  is  like  that  of  Ezekiel,  diffuse,  uniform,  and  repetitious. 
Tlie  rhj'thm  is  somewhat  unequal,  and  tlie  parallelisms  are  not  altogether  synametrical.  Still,  there  is  found  often 
nincli  of  the  elevation  met  with  in  the  earlier  prophets,  and  a  general.congruity  between  the  style  and  the  subjects. 
Graphic  vividness  is  his  peculiar  merit.  Chaldeeisms  occur  occasionally.  Another  special  characteristic  of  Zechariah 
is  his  introduction  of  spiritual  beings  into  his  prophetic  scenes. 


___.__,—,-,  J  "Your  fathers  have  perished,  as  was  foretold;  and  tlieir 
^•"-■A-iriiiill  i.  fate  ouglit  to  warn  you.  But  you  may  say.  The  propliets 
Ver.  1-17.  Introductory  Exhortation  to  Repent-  too  are  dead.  I  grant  it,  but  still  my  words  do  not  die: 
ANCE.  The  Visions- r/ie  man  among  the  myrtles:  Com-  though  dead,  their  prophetical  words  from  me,  fulfilled 
forting  explanation  by  the  angel,  an  encouragement  to  the  against  your  fathers,  are  not  dead  witli  them.  Beware, 
Jews  to  build  the  city  and  temple :  The /our  horns  and  four  then,  lest  ye  share  their  fate."  6.  statutes— my  deter- 
artificers.  1.  See  IiUroduction.  3.  God  fulfilled  His  threats  mined  purposes  to  punish  for  sin.  wliicU  I  coinmancled 
against  5'our  fathers;  beware,  then,  lest  by  disregarding  my  servants— viz.,  to  announce  to  your  fathers,  did  tliey 
His  voice  by  me,  as  they  did  in  the  case  of  former  proph-  not  take  liold— i.  e.,  overtake,  as  a  foe  overtakes  one  flee- 
ets,  ye  suffer  like  them.  The  special  object  Zechariah  ing.  tliey  retnnxefl— turning  from  their  former  self-sat- 
aims  at  is  that  they  should  awake  from  their  selfish  neg-  isfaction,  they  recognized  their  punishment  as  that  which 
ligence  to  obey  God's  command  to  rebuild  His  temple.  God's  prophets  had  foretold,  tlionght  to  do— i.  e.,  decreed 
(Haggai  1.4-8).  sore  displeased — Hebrew,  "displeased  to  do.  Cf.  with  this  verse  Lamentations  2. 17.  our -ways 
with  a  displeasure,"  i.  e.,  vehemently,  with  no  common  —evil  ways  (Jeremiah  4. 18;  17.  10;  23.2).  7.  The  general 
displeasure,  exhibited  in  the  destruction  of  the  Jews'  city  plan  of  the  nine  following  visions  (ch.  1.  8  to  end  of  ch.  6.) 
and  in  their  captivity.  3.  saltli  the  Lord  of  hosts— a  is  first  to  present  the  symbol,  then,  on  a  question  being 
phrasefrequent  in  Haggai  and  Zechariah,  implying  God's  put,  to  subjoin  the  interpretation.  Though  the  visiona 
boundless  resources  and  universal  power,  so  as  to  inspire  are  distinct,  they  form  one  grand  whole,  presented  in  one 
the  Jews  with  confidence  to  work.  Turn  ye  unto  me  night  to  the  prophet's  mind,  two  or  three  months  after  the 
.  .  ,  and  I -will  turn— I.  e.,  and  then,  as  the  sure  conse-  prophet's  first  commission  (r.  1).  Sebat  —  the  eleventh 
quence,  "I  will  turn  unto  you"  (Malachi  3.  7;  James  4.  8;  month  of  the  Jewish  year,  from  the  new  moon  in  Feb- 
cf.  also  Jeremiah  3. 12 ;  Ezekiel  18. 30 ;  Micah  7. 19).  Though  ruary  to  the  new  moon  in  March.  The  term  is  Chaldee, 
God  hath  brought  you  back  from  captivity,  yet  this  state  meaning  a  shoot,  viz.,  the  month  when  trees  begin  to  shoot 
will  not  long  last  unless  ye  are  really  converted.  God  or  bud.  8.  hy  night— the  Jews  begin  their  day  with  sun- 
has  heavier  scourges  ready,  and  has  begun  togivesymp-  set;  therefore  the  night  is  meant  which  preceded  the 
toms  of  displeasure  [Calvin],  (Haggai  1.  6).  ■*.  Be  ye  not  twenty-fourth  day  of  the  month  {v.  7).  a  man— Jehovah, 
as  your  fathers— The  Jews  boasted  of  tlieir  fathers ;  but  the  second  person  of  the  Trinity,  manifested  in  man''s 
he  shows  that  their  fathers  were  refractory,  and  that  an-  form,  an  earnest  of  the  incarnation ;  called  the  "angel  of 
cient  example  and  long  usage  will  not  justify  disobedi-  Jehovah"  (v.  11, 12),  "Jehovah  the  angel  of  the  covenant" 
ence  (2  Chronicles  36. 15, 16),  the  former  propliets— those  (Malachi  3. 1 ;  cf.  Genesis  16. 7  with  v.  13 ;  22. 11  with  v.  12; 
who  lived  before  the  captivity.  It  aggravated  their  guilt  Exodus  3.  2  with  v.  4).  Being  at  once  Divine  and  human, 
that,  not  only  had  they  the  law,  but  had  been  often  called  He  must  be  God  and  man  in  one  person,  riding— imply- 
to  repent  by  God's  prophets.  5.  Your  fathers  .  ,  .  and  ing  swiftness  in  executing  God's  will  in  His  providence; 
th«  prophets,  do  they  live  for  ever  1— In  contrast  to  hastening  to  help  His  people,  redhorse— the  colour  that 
"my  words"  (v.  6),  which  "endure  for  ever"  (1  Peter  1.  25).  represents  bloodshed:  implying  vengeance  to  be  inflicted 
716 


Com  for  table  Promises  made  to  Jerusalem. 


ZECHARIAH   I. 


Virion  of  Horns  and  Carpentei^, 


on  the  foes  of  Israel  (cf.  2  Kings  3.  22;  Isalali  &3.  1,  2 ;  Rev- 
elation 6.4);  also  flery  zeal,  among  the  n»yrtle  trees — 
symbol  of  the  Jewish  Church:  not  a  stately  cedar,  bnt 
n  lowly  though  fragrant  myrtle.  It  was  Its  depressed 
state  that  caused  the  Jews  to  despond;  this  vision  is 
designed  to  cheer  them  witli  better  hopes.  The  uncre- 
ated angel  of  Jehovah's  presence  standing  (as  His  abiding- 
place,  Psalm  122. 14)  among  them,  is  a  guarantee  for  her 
safety,  lowly  though  she  now  be.  In  the  hottom— in  a  low 
place  or  bottom  of  a  river;  alluding  to  Babylon  near  the 
rivers  Euphrates  and  Tigris,  the  scene  of  Judah's  cap- 
tivity. The  myrtle  delights  In  low  places  and  the  banks 
of  waters.  [Pembelltjs.]  Maurer  «ra»i«ia<e«,  from  a  dif- 
ferent root,  "  in  a  shady  place."  red  horses — i.  p.,  horsemen 
mounted  on  red  horses;  v.  10,  11,  confirms  this  view. 
speckled  .  .  .  white— the  white  implies  triumph  and  vic- 
tory for  Judali;  "speckled"  (from  a  root  to  intertwine), 
a  combination  of  the  two  colours  while  and  red  (bay 
[Moore]),  implies  a  state  of  things  mixed,  partly  prosper- 
ous, partly  otherwise  [Henderson];  or,  the  connection 
of  the  wrath  (answering  to  the  "  red")  about  to  fall  on  the 
Jews'  foes,  and  triumph  (answering  to  the  "  wliite")  to  tlie 
Jews  themselves  in  God's  arrangements  for  His  people. 
[Moore.]  Some  angels  ("the  red  horses")  exercised  oflJces 
of  vengeance;  others  ("the  white"),  those  of  joy;  otliers 
("the  speckled"),  those  of  a  mixed  character  (cf.  ch.  6.  2,3). 
God  has  ministers  of  every  kind  for  promoting  the  inter- 
ests of  His  Church.  9.  the  angel  that  talked  -with  me 
— not  tlie  "man  upon  the  red  horse,"  as  is  evident  from 
the  tenth  verse,  where  he  (the  Divine  Angel)  is  distin- 
guished from  the  "angel  that  talked  with  me"  (the  phrase 
used  of  him,  v.  13, 14 ;  ch.  2. 3 ;  4. 1,  4,  5 ;  5.  5, 10 ;  0. 4),  i.  e.,  tlie 
interpreting  angel.  The  Hebrew  for  "with  me,"  or,  "in 
me"  (Numbers  12.8),  implies  intei-nal,  intimate  communi- 
cation. [Jerome.]  sho^v  thee  — reveal  to  thy  mental 
vision.  10.  answered— The  "  angel  of  the  covenant"  liere 
gives  the  reply  instead  of  the  interpreting  angel,  to  imply 
that  all  communications  through  the  interpreting  angel 
come  from  Him  as  their  source.  Lord  hath  sent  to  ^valk 
to  and  Iro  tlu-ongh  the  earth — If  "Satan  walks  to  and 
fro  in  tlie  eartli"  (implying  restless  activity)  on  errands  of 
mischief  to  God's  people  (Job  1.7),  the  Lord  sends  other 
angels  to  "walk  to  and  fro"  witli  unceasing  activity 
everywliere  to  counterwork  Satan's  designs,  and  to  de- 
fend His  people  (Psalm  34.7;  91.11;  103.20.21;  Hebrews  1. 
41).  11.  The  attendant  angels  report  to  the  Lord  of  an- 
gels, "the  earth  ...  is  at  i-est."  The  flourishing  state  of 
the  heatlien  "earth,"  wliilst  Judah  was  desolate,  and  its 
temple  not  yet  restored,  is  the  powerful  plea  in  the  Divine 
Angel's  intercession  with  God  the  Father  in  v.  13.  When 
Judah  was  depressed  to  the  lowest  point,  and  the  lieathen 
eiatcd  to  the  highest,  it  was  time  for  Jehovah  to  work  for 
Hi's  people,  sitteth  still— dwells  surely.  13.  Not  only 
does  Messiah  stand  among  His  people  (the  "myrtles,"  r. 
8),  but  intercedes  for  them  with  tlie  Father  ("  Lord,"  or 
"  Jehovah  of  hosts")  effectively  [v.  13 ;  Hebrews  7. 25).  Cf. 
Psalm  102.  i;J-20;  Isaiah  G2. 6,  7,  as  to  Judah's  restoration  iii 
answer  to  prayer,  answered  and  said— said  in  continuu' 
tion  of  the  discourse :  proceeded  to  say.  how  long — Mes- 
siali's  people  pray  similarly  to  their  Head.  Revelation  6. 
10,  "How  long,"  &c.  Heretofore  it  was  vain  to  pray,  Ijut 
now  tliat  the  Divinely-appointed  "threescore  and  ten 
years"  (Jeremiah  25.11;  29.10)  are  elapsed,  it  is  time  to 
pray  to  thee  for  the  fulfilment  of  thy  promise,  seeing  that 
tliy  grace  is  not  yet  fully  manifested,  nor  thy  promise  ful- 
filled. God's  promises  are  not  to  make  us  slothful,  but  to 
quiclcen  our  prayers.  Henderson,  dating  the  seventy 
years  from  the  destruction  of  Jerusalem  (.588  b.  c),  sup- 
poses two  years  of  the  seventy  had  yet  to  run  (.520  n.  c). 

13.  the  Lord  — Jehovah,  called  "the  angel  of  the  Lord 
(Jehovah)"  (v.  12).  good  words  and  comtfortable  -tvords 
—lit.,  words,  consolations.  The  subject  of  these  consolatory 
words  is  stated  In  v.  14,  Ac;  the  promise  of  full  re-estab- 
lishment, Jeremiah  29. 10, 11  (cf.  Isaiah  57. 18;  Rosea  11. 8). 

14.  Cry— Proclaim  so  as  to  be  heard  clearly  by  all  (Isaiah 
40.  6;  58. 1).  I  an»  Jealous  for  Jerusalem— as  a  husband 
jealous  for  his  wife,  wronged  by  others.  So  Jehovali  Is 
for  Judah,  who  has  been  Injured  wantonly  by  the  heatlien 


(ch.  8. 2;  Numbers  25. 11, 13 ;  1  Kings  19. 10;  Joel  2.  IS).  15. 
very  sore  displeased  with  the  heathen— In  contrast  with 
"  I  was  but  a  little  displeased"  wi  th  my  people.  God's  dis- 
pleasure with  His  people  is  temporary  and  for  their  chas- 
tening; with  the  heathen  oppressors,  it  is  final  and  fatal 
(Jeremiah  30.  11).  God's  instruments  for  chastising  His 
people,  when  He  has  done  with  them.  He  oasis  into  the 
fire,  are  at  ease — carnally  secure.  A  stronger  phrase 
than  "is  at  rest"  [v.  11).  They  are  "at  ease,"  but  as  I  am 
"sore  displeased"  with  them,  their  ease  is  accursed.  Ju- 
dah is  in  "affliction,"  but  as  I  love  her  and  am  jealous 
for  her,  slie  has  every  reason  to  be  encouraged  in  pj-ose- 
cuting  the  temple  work,  helped  for^vard  the  alHlctiou 
—afflicted  my  people  more  than  I  desired.  The  heathen 
sought  the  utter  extinction  of  Judah  to  gratify  their  own 
ambition  and  revenge  (Isaiah  47.  6;  Ezekiel  2.5.  3,  6;  Oba- 
diali  10-17).  16.  I  am  returned— whereas  in  anger  I  had 
before  withdraAvn  from  her  (Hosea  5. 1.5).  -with  uiercies— 
not  merely  of  one  kind,  nor  once  only,  but  repeated  mer- 
cies, my  house  shall  be  hullt — which  at  this  time  (the 
second  year  of  Darius,  ch.  1.1)  had  only  its  foundations 
laid  (Haggai  2.  IS).  It  was  not  completed  till  the  sixth 
year  of  Darius  (Ezra  6. 15).  line- (Job  38. 5.)  The  measur- 
ing-line for  building,  not  hastily,  but  with  measured  regu- 
larity. Not  only  the  temple,  but  Jei-usalem  also  was  to  be 
rebuilt  (Nehemiah  2.3,  &c. ;  cf.  ch.  2. 1,  2).  Also,  as  to  the 
future  temple  and  city,  Ezekiel  41.3;  42.;  43.;  44.;  45.6. 
IT.  yet— though  heretofore  lying  In  abject  prostration. 
My  cities— Not  only  Jerusalem,  but  the  subordinate  cities 
of  .ludah.  God  claims  them  all  as  peculiarly  His,  and 
therefore  will  restore  them,  through  prosperity  .  .  . 
spread  abroad — or  overflow  ;  metaphor  from  an  overflow- 
ing vessel  or  fountain  (cf.  Proverbs  5.16).  ^[Pembellus.] 
Abundance  of  fruits  of  the  earth,  corn  and  wine,  and  a 
large  increase  of  citizens,  are  meant ;  also  spiritual  pros- 
peritj'.  comfort  Zlon— (Isaiah  40. 1, 2;  51. 3.)  choose- (ch. 
2.12;  3.2;  Isaiali  14.1.)  Here  meaning,  "sAozw  by  ads  of  lov- 
ing-kindness that  He  has  chosen."  His  Immutable  choice 
from  everlasting  is  the  fountain  whence  flow  all  such  par- 
ticular acts  of  love. 

18-21.  Second  Vision.  Ttie  power  of  the  Jews'  foes  shall  h« 
dissipated.  18.  four  horns— To  a  pastoral  people  like  tlie 
Jews  the  horns  of  the  strongest  in  the  herd  naturally  sug- 
gested a  symbol  of  power  and  pride  of  conscious  strength : 
hence  the  riding  powers  of  the  world  (Revelation  17.3, 12). 
The  number  four  in  Zecharlah's  time  refers  to  the  four 
cardinal  points  of  the  horizon.  "Wherever  God's  people 
turned  there  were  foes  to  encounter  (Nehemiah  4.7);  tlie 
Assyrian,  Chaldean  and  Samaritan  on  the  north;  Egypt 
and  Arabia  on  the  south;  Philistia  on  the  west;  Ammon 
and  Moab  on  the  east.  But  the  Spirit  in  the  prophet 
looked  farther,  viz.,  to  the  four  world-powers,  the  only 
ones  whicli  were,  or  are,  to  rise  till  the  kingdom  of  Mes- 
siah, the  fifth,  overthrows  and  absorbs  all  others  in  its 
universal  dominion.  Babylon  and  Medo-Persia  alone 
had  as  yet  risen,  but  soon  Grreco-Macedonia  was  to  suc- 
ceed (as  ch.  9.13  foretells),  and  Rome  the  fourth  and  last, 
under  which  we  live,  to  follow  (Daniel  ch.  2.  and  7).  The 
fact  that  the  repairing  of  the  evils  caused  to  Judah  and 
Israel  by  all  four  kingdoms  is  spoken  of  here,  proves  that 
the  exhaustive  fulfilment  is  yet  future,  and  only  the  earn- 
est of  it  given  in  the  overthrow  of  the  two  world-powers 
which  up  to  Zecharlah's  time  had  "  scattered"  Judah  (Jer- 
emiah 51.2;  Ezekiel  5. 10, 12).  That  only  two  of  the  fou' 
had  as  yet  risen,  is  an  argument  having  no  weight  with 
us,  as  we  believe  God's  Spirit  in  tlie  prophets  regards  the 
future  as  present;  we  therefore  are  not  to  be  led  by  Ra- 
tionalists who  on  such  grounds  deny  the  reference  here 
and  in  ch.  6.1  to  the  four  world-kingdoms.  19.  Judah, 
Israel— though  some  of  the  ten  tribes  of  Israel  returned 
with  Judah  from  Babylon,  the  full  return  of  the  former, 
as  of  the  latter,  is  here  foretold  and  must  be  yet  future. 
20.  four  carpenters — or  artificers.  The  several  instru- 
mentalities employed,  or  to  be  employed,  in  crushing  the 
"Gentile"  powers  whicli  "scattered"  Judah,  are  hereby 
referred  to.  For  every  one  of  the -/owr  horns  there  was  ii 
cleaving  artificer  to  beat  It  down.  For  every  enemy  of 
God's  people,  God  has  provided  a  counteracting  power 

717 


Vision  of  tJie  Measuring-line. 


ZECHAKIAH  II. 


GocCs  Presence  in  Zion  Promiseeti 


Adequate  to  destroy  it.  81.  These  are  the  hom»— rather, 
Tlvose,  &c.,  viz.,  the  horns  being  distinguished  from  tlie 
"carpenters,"  or  destroying  workmen  ("skilful  to  de- 
stroy," Exodus  21. 31),  intended  in  the  "  these"  of  the  ques- 
tion, no  man  .  .  .  lift  up  his  head— so  depressed  were 
they  witli  a  heavy  weight  of  evils  (Job  10. 15).  to  fray— <o 
ttrike  terror  into  them  (Ezekiel  30.  9).  lifted  up  .  .  .  horn 
—in  the  liaughtiness  of  conscious  strength  (Psalm  75.4.  5) 
tyrannizing  over  Judah  (Ezekiel  34. 21). 

CHAPTER   II. 

Ver.  1-13.  Third  Vision.  The  man  with  the  measuring- 
line.  The  city  shall  be  fully  restored  and  enlarged  {v.  2-5). 
Recall  of  the  exiles  {v.  6,  7).  Jehovah  will  protect  His 
people  and  make  their  foes  a  spoil  unto  them  {v.  8,  9). 
The  nations  shall  be  converted  to  Jehovah,  as  the  result 
of  His  dwelling  manifestly  amidst  His  people  {v.  10-13).  1. 
man  M'ith  .  .  .  measurlng-llne- the  same  image  to  rep- 
resent the  same  future  fact  as  in  Ezekiel  40.  3 ;  41.  42.  The 
"  man"  is  Messiah  (.Note,  ch.  1. 8),  who,  by  measuring  Jeru- 
salem, is  denoted  as  the  Author  of  its  coming  restoration. 
Thus  the  Jews  are  encouraged  in  Zechariah's  time  to  pro- 
ceed with  the  building.  Still  more  so  shall  they  be  hereby 
encouraged  in  the  future  restoration.  3.  To  measure  Je- 
rusalem— (Cf.  Revelation  11. 1 ;  21. 15, 16.)  to  see  tvhat  is  the 
breadth  .  .  .  what  is  the  length — rather,  what  is  to  be  the 
due  breadth  and  length.  3.  angel  that  talked  -with  me 
.  .  .  another  angel — the  interpreting  angel  is  met  by  an- 
other angel  sent  by  the  measuring  Divine  Angel  to  "run" 
to  Zechariah  (v.  4).  Those  who  perform  God's  will  must  not 
merely  creep,  nor  walk,  but  run  with  alacrity,  went 
forth — viz.,  from  me  (Zechariah).  ■went  out — from  the 
measuring  angel.  41.  this  young  man — so  Zechariah 
is  called  as  being  still  a  youth  when  prophetically  in- 
spired. [Grotius.]  Or,  he  is  so  called  in  respect  to  his 
ministry  or  service  (cf.  Numbers  11.  27;  Joshua  1. 1).  [Va- 
TABLus.]  Naturally  the  "  angel  that  talked  with"  Zecha- 
riah is  desired  to  "speak  to"  him  the  further  communi- 
cations to  be  made  from  the  Divine  Being,  towns  with- 
out -walls  for  the  multitude  .  .  .  cattle — So  many  shall 
be  its  inliabitants  that  all  could  not  be  contained  within 
the  walls,  but  shall  spread  out  in  the  open  country 
around  (Esther  9. 19) ;  and  so  secure  shall  they  be  as  not 
to  need  to  shelter  themselves  and  their  cattle  behind 
walls.  So  hereafter  Judea  is  to  be  "the  land  of  un walled 
villages"  (Ezekiel  38. 11).  Spiritually,  now  ^he  Church 
has  extended  herself  beyond  the  walls  (Ephesians  2. 14, 15) 
of  Mosaic  ordinances,  and  has  spread  from  cities  to 
country  villages,  whose  inhabitants  gave  their  Latin 
name  (Pagani)  to  pagans,  a.s  being  the  last  in  parting  with 
heathenism.  5,  I  .  .  .  -M'all  of  Are  round — Cf.  v.  4.  Yet 
as  a  city  needs  some  wall,  I  Jehovah  will  act  as  one  of 
fire  which  none  durst  approach  (ch.  9.  8;  Isaiah  26. 1). 
glory  In  the  midst— not  only  a  defence  from  foes  outside, 
but  a  glory  within  (Isaiah  60. 19;  Revelation  21. 23).  The  same 
combination  of  "glory  and  defence"  is  found  in  Isaiah  4. 
5,  alluding  to  the  pillar  of  cloud  and  fire  which  defended 
and  enlightened  Israel  In  the  desert.  Cf.  Elisha  in 
Dothan,  2  Kings  6. 17.  As  God  is  to  be  her  "glory,"  so  she 
shall  be  His  "glory"  (Isaiah  62.  3).  6.  flee  from  the  land 
of  the  north— i.  e.,  from  Babylon :  a  type  of  the  various 
Gentile  lands,  from  which  the  Jews  are  to  be  recalled 
hereafter;  hence  "the  four  winds  of  heaven"  are  speci- 
fied, implying  that  they  are  to  return  from  all  quarters 
(Deuteronomy  28.  64;  Jeremiah  16. 15;  Ezekiel  17. 21).  The 
reason  why  they  should  flee  from  Babylon  is,  (1.)  because 
of  the  blessings  promised  to  God's  people  in  their  own 
land ;  (2.)  because  of  the  evils  about  to  fall  on  their  foe  (v. 
7-9).  Babylon  was  soon  to  fall  before  Darius,  and  its  in- 
habitants to  endure  fearful  calamities  (Isaiah  48.  20;  Jere- 
miah 50.8;  51.6,45).  Many  of  the  Jews  in  Zechariah's 
time  had  not  yet  returned  to  Judea.  Their  tardiness  was 
owing  to  (1.)  unbelief;  also,  (2.)  their  land  had  long  lain 
waste,  and  was  surrounded  with  bitter  foes ;  (3.)  they  re- 
garded suspiciously  the  liberty  of  return  given  by  Cyrus 
and  Darius,  as  If  these  monarchs  designed  suddenly  to 
crush  them;  (4.)  their  long  sUy  in  Babylon  had  oblit- 
718 


erated  the  remembrance  of  their  own  land ;  (5.)  the  wealth 
and  security  there  contrasted  with  Judea,  where  their 
temple  and  city  were  in  rains.  All  this  betrayed  foul  in- 
gratitude and  disregard  of  God's  extraordinary  favour, 
wliich  is  infinitely  to  be  preferred  to  all  the  wealth  of  the 
world.  [Calvin  and  Pejibellus.]  for  I  have  spread 
you  abroad— the  reasoning  is,  I  wiio  scattered  you  from 
your  land  to  all  quarters,  can  also  gather  you  again  to  it. 
7.  O  Zion  .  .  .  daughter  of  Babylon— Thou  whose  only 
sure  dwelling  is  "Zion,"  inseparably  connected  with  the 
temple,  art  altogether  out  of  thy  place  in  "dwelling  with 
the  daughter  of  Babylon"  (i.  e.,  Babylon  and  her  people, 
Psalm  137.  8;  Isaiah  1.  8).  After  the  glory— After  re- 
storing the  "glory"  (r.  5;  Isaiah  4.5;  Romans  9.  4)  of  Je- 
hovah's presence  to  Jerusalem,  He  (God  the  Father)  hath 
commissioned  me  (God  tlie  Son,  Isaiah  48. 16,  the  Divine 
Angel:  God  thus  being  at  once  the  Sender  and  the  Sent) 
to  visit  in  wrath  "the  nations  which  spoiled  you."  Mes- 
siah's twofold  oflice  from  the  Father  is  (1.)  to  glorify  Hia 
Church;  (2.)  to  punish  its  foes  (2  Tliessalonians  1.7-10). 
Both  offices  manifest  his  glory  (Proverbs  16.  4).  toucheth 
.  .  .  the  apple  of  his  eye — viz.,  of  Jehovah's  eye  (Deuter- 
onomy 32. 10;  Psalm  17.  8;  Proverbs  7.  2).  The  pupil,  or 
aperture,  through  whicli  rays  pass  to  the  retina,  is  the 
tenderest  part  of  the  eye;  the  member  which  we  most 
sedulously  guard  from  hurt  as  being  the  dearest  of  our 
members ;  the  one  which  feels  most  acutely  the  slightest 
injury,  and  the  loss  of  which  is  irreparable.  9.  shako 
.  .  .  hand— a  mere  wave  of  God's  hand  can  prostrate  all 
foes  (cf.  Ruth  1. 13;  Job  31.  21 ;  Isaiah  11. 15;  19. 16;  Acts  13. 
11).  a  spoil  to  their  servants— to  the  Jews  whom  they 
had  once  as  their  slaves  (cf.  Isaiah  14.  2).  As  tlie  Jews' 
state  between  the  return  from  Babylon  and  Christ's 
coming  was  cliequered  with  much  adversity,  this  proph- 
ecy can  only  have  its  fulfilment  under  Christ,  sent  me — 
(Isaiah  48. 16;  61.  1;  John  10.  36.)  10.  I  will  dwell  in  .  .  . 
midst  of  thee — primarily  at  Messiah's  first  advent  (Psalm 
40.  7;  John  1.  14;  Colossians  2.  9;  1  Timothy  3.  10);  more 
fully  at  His  second  advent  (Isaiah  40.  10).  So  ch.  9.  9 
where  see  the  Note  (Isaiah  12.  6;  Ezekiel  37.  27 ;  Zephaniah 
3. 14).  Meanwhile  God  dwells  spiritually  in  His  people  (2 
Corinthians  6. 16).  11.  many  nations  .  .  .  Joined  to  the 
Hiord  in  that  day— The  result  of  the  Jews'  exile  in  Baby- 
lon was  that,  at  their  subsequent  return,  through  the  dif- 
fusion of  knowledge  of  their  religion,  many  Gentiles  be- 
came proselytes,  worshipping  in  tlie  court  of  the  Gentiles 
(1  Kings  8.  41).  Cyrus,  Darius,  Alexander,  Ptolemy  Phila- 
delphus,  Augustus,  and  Tiberius,  paid  respect  to  the  tem- 
ple by  sending  oflTerings.  [Grotius.]  But  all  this  is  but 
a  shadow  of  the  future  conversion  of  the  Gentiles  which 
shall  result  from  Jehovah  dwelling  in  Jerusalem  (Psalm 
102.15,  16;  Philippians  2.10,  11).  sent  me  unto  thee— 
"unto  thee"  is  here  added  to  the  same  formula  (v.  9). 
Zion  first  shall  "know  (generally)  that  Jehovah  of  hosts 
hath  sent"  Messiah,  by  tlie  judgments  infiicted  by  Him 
on  Her  foes.  Subsequently,  she  shall  know  experi- 
mentally the  particular  sending  of  Messiah  unto  her.  Je- 
hovali  here  says,  "I  will  dwell,"  and  then  that  Jehovah 
of  hosts  sent  Him ;  therefore  Jehovah  the  Sender  and  Je- 
hovah the  Sent  must  be  One.  13.  Judah  his  portion  in 
the  holy  land— Lest  the  joining  of  the  Gentile  "nations 
to  Jehovah"  (v.  11)  should  lead  the  Jews  to  fear  that  their 
peculiar  relation  to  Him  (Deuteronomy  4.  20;  9.29;  32.9) 
as  "His  inheritance"  should  cease,  this  verse  is  added  to 
assure  them  of  His  making  them  so  hereafter  "again." 
clioose  Jerusalem  again— The  course  of  God's  grace  was 
interrupted  for  a  time,  but  His  covenant  was  not  set  aside 
(Romans  11.  28,  29);  the  election  was  once  for  all,  and 
therefore  shall  hold  good  for  ever.  13.  Be  silent,  O  all 
flesh— (Habakkuk  2. 20.)  "Let  all  in  silent  awe  and  rev- 
erence await  the  Lord's  coming  interposition  in  behalf  of 
His  people  !"  The  address  is  both  to  the  Gentile  foes,  who 
prided  themselves  on  their  power  as  if  irresistible,  and  to 
the  unbelieving  Jews,  who  distrusted  God's  promises  as 
incredible.  Three  reasons  why  they  must  be  silent  are 
implied:  (1.)  they  are  but  "flesh,"  weak  and  Ignorant; 
(2.)  He  is  Jehovah,  all-wise  and  all-powerful ;  (3.)  He  is 
already  "raised  up  out  of  His  place,"  and  who  can  stand 


The  jRestoralion  of  the  Church. 


ZECHARIAH  III. 


Christ  the  Branch  is  Promised, 


before  Him?  [PembellusJ  (Psalm  76.  8, 9).  lie  la  raised 
«tp  out  of  his  holy  Iiabitation — {.  e.,  out  of  heaven  (Deu- 
teronomy 26. 15;  2  Chronicles  30.  27;  Isaiah  63. 15),  to  judge 
and  avenge  His  people  (Isaiah  26.21).  Or,  "out  of  His 
holy"  temple,  contemptible  and  incomplete  as  it  looked 
then  when  Zechariah  urged  them  to  rebuild  it.  [Calvin.] 
But  the  call  to  all  to  "be  silent"  is  rather  wlaen  God 
has  come  forth  from  heaven  where  so  long  He  has  dwelt 
unseen,  and  is  about  inflicting  vengeance  on  the  foe,  be/we 
taking  up  His  dwelling  in  Zion  and  the  temple.  How- 
ever, Psalm  50. 1,  2  ("  Out  of  Zion"),  3  (cf.  Habakkuk  2.  3), 
4,  favours  Calvin's  view.  God  Is  now  "silent"  whilst  the 
Gentile  foe  speaks  arrogance  against  His  people;  but 
"our  God  shall  come  and  no  longer  keep  silence;"  then  in 
turn  must  all  flesh  "be  silent"  before  Him. 

CHAPTER   III. 

Ver.  1-10.  Fourth  Vision.  Joshua  the  high  priest  before 
the  angel  of  Jehovah  ;  accused  by  Satan,  but  justified  by  Je- 
hovah through  Messiah  the  coming  Branch.  1.  Josiiua  as 
higli  priest  (Haggai  1. 1)  represents  "Jerusalem"  (v.  2),  or 
the  elect  people,  put  on  Its  trial,  and  "plucked"  narrowly 
'out  of  the  fire."  His  attitude,  "standing  before  the 
Lord,"  is  that  of  a  high  priest  ministering  before  tlie  altar 
erected  previously  to  the  building  of  the  temple  (Ezra  3. 
2,  3,  6 ;  Psalm  13-5.  2).  Yet,  in  this  position,  by  reason  of 
his  own  and  his  people's  sins,  he  is  represented  as  on 
his  and  their  trial  (Numbers  35.  12),  lie  slio^vetl  me— 
"  He"  is  the  interpreting  angel.  Jerusalem's  (Joshua's) 
"  filthy  garments"  (v.  3)  are  its  sins  which  had  hitherto 
brouglit  down  God's  judgments.  The  "change  of  rai- 
ment" implies  its  restoration  to  God's  favour.  Satan  sug- 
gested to  the  Jews  that  so  consciously  polluted  a  priest- 
hood and  people  could  oflfer  no  acceptable  sacrifice  to  God, 
and  therefore  they  might  as  well  desist  from  the  building 
of  the  temple.  Zechariah  encourages  them  by  showing 
that  their  demerit  does  not  disqualify  them  for  the  work, 
as  they  are  accepted  in  the  righteousness  of  another,  their 
great  High  Priest,  the  Branch  (v.  8),  a  scion  of  their  own 
royal  line  of  David  (Isaiah  11. 1).  The  full  accomplish- 
ment of  Israel's  justification  and  of  Satan  the  accuser's 
being  "rebuked"  finally,  is  yet  future  (Revelation  12. 10). 
Cf.  Revelation  11.  8,  wherein  "Jerusalem,"  as  here,  is 
shown  to  be  meant  primarily,  though  including  the  wliole 
Church  in  general  (cf.  Job  1.  9).  Satan— the  Hebrew  terra 
meaning  "adversary"  in  a  law-court:  as  Devil  is  the  Greek 
term,  meaning  Accuser.  Messiah,  on  the  other  hand,  is 
"advocate"  for  His  people  in  the  court  of  heaven's  justice 
1  John  2.  1).  standing  at  his  right  hand — the  usual 
position  oi  a, prosecutor  or  accuser  in  court,  as  the  left  hand 
was  the  position  of  tlie  defendant  (Psalm  109.  6).    The 

'angel  of  the  Lord"  took  the  same  position  just  before 
anotlier  higli  priest  was  about  to  beget  the  forerunner  of 
Messiah  (Luke  1, 11),  who  supplants  Satan  from  his  place 
as  accuser.  Some  hence  explain  Jude  9  as  referring  to 
this  passage:  "the  body  of  Moses"  being  tlius  the  Jewish 
Church,  for  wliich  Satan  contended  as  his  by  reason  of  its 
si  us;  just  as  the  "body  of  Christ"  is  the  Christian  .Church. 
However,  Jude  9  plainly  speaks  of  tlie  literal  body  of 
Moses,  the  resurrection  of  which  at  the  transfiguration 
Batan  seems  to  have  opposed  on  the  ground  of  Moses' 
error  at  Meribah;  the  same  Divine  rebuke,  "the  Lord 
rebuke  thee,"  checked  Satan  in  contending  for  judgment 
against  Moses'  body,  as  checked  him  when  demanding 

ludgment  against  the  Jewish  Churcli,  to  which  Moses' 
body  corresponds,  a.  the  Ijord— Jehovah,  liereby  iden- 
tified with  the  "angel  of  the  Lord  (Jehovali)"  (i-.  1).  re- 
buke thee— twice  repeated  to  express  tlie  certainty  of 
Satan's  accusations  and  machinations  against  Jerusalem 
being  frustrated.  Instead  of  lengthened  argument,  Je- 
hovah silences  Satan  by  the  one  plea,  viz.,  God's  choice. 
chosen  Jerusalem— {Romans  9. 16;  11.  5.)  The  conclusive 
answer.  If  the  issue  rested  on  Jerusalem's  merit  or  de- 
merit, condemnation  must  be  tlie  award;  but  Jehovah's 
"choice"  (John  15, 16)  rebuts  Satan's  charge  against  Jeru- 
salem (ch.  1. 17;  2. 16;  Romans  8.  83,  34,  37),  represented  by 

Josbaa  (cf.  In  the  great  atonement,  Leviticus  16.  6-20,  <&c.). 


not  that  she  may  continue  in  sin,  but  be  freed  from  it  (v. 
7).  brand  plucked  out  of  .  .  .  Are — (Amos  4.  11 ;  1  Peter 
4. 18;  Jude^.)  Herein  God  Implies  that  His  acquittal  of 
Jerusalem  is  not  that  He  does  not  recognize  her  sin  (v.  3, 
4,9),  but  that  having  punished  her  people  for  it  with  a 
seventy  years'  captivity.  He  on  the  ground  of  His  electing 
love  has  delivered  her  from  the  fiery  ordeal;  and  when 
once  He  hath  begun  a  deliverance,  as  in  this  case.  He  will 
perfect  it  (Psalm  89.  30-3.5 ;  Philippians  1.  6).  3.  filthy  gar- 
ments—symbol of  sin  (Proverbs  30.  12;  Isaiali  4.  4;  64.  6). 
Proving  that  it  is  not  on  the  ground  of  His  people's  right- 
eousness that  He  accepts  them.  Here  primarily  the 
"filthy  garments''  represent  the  abject  state  temporally 
of  tlie  priesthood  and  people  at  the  return  from  Babylon. 
Yet  he  "stood  before  the  angel."  Abject  as  he  was,  he 
was  before  Jehovah's  eye,  who  graciously  accepts  His  peo- 
ple's services,  tliough  mixed  with  sin  and  infirmity.  4. 
those  that  stood  before  him— tlie  ministering  angels  (cf. 
the  phrase  1  Kings  10.8;  Daniel  1.  5).  Take  away  the 
filthy  garments— in  v.  9  it  is  "remove  the  iniquity  of 
that  land:'''  therefore  Joshua  represents  the  land,  from 
,  Ykita.— lit.,  from  upon  him  :  pressing  upon  him  as  an  over- 
whelming burden,  change  of  raiment— festal  robes  of 
the  high  priest,  most  costly  and  gorgeous ;  symbol  of  Mes- 
siah's imputed  rigliteousness  (Matthew  22.  11).  The  res- 
toration of  the  glory  of  the  priesthood  is  implied:  first, 
partially,  at  the  completion  of  the  second  temple ;  fully 
realized  in  the  great  High  Priest  Jesus,  whose  name  is 
identical  with  Joshua  (Hebrews  4.8),  tlie  Representative 
of  Israel,  the  "kingdom  of  priests"  (Exodus  19.  6);  once 
clad  in  tlie  filthy  garments  of  our  vileness,  but  being  the. 
chosen  of  the  Father  (Isaiah  42.  1 ;  44.  1 ;  49. 1-3)  He  hath 
by  death  ceased  from  sin,  and  in  garments  of  glory  en- 
tered the  heavenly  holy  place  as  our  High  Priest  (He- 
brews 8. 1 ;  9.  24).  Tlien,  as  the  consequence  (1  Peter  2. 
5),  realized  in  the  Church  generally  (Luke  15.  22;  Revela- 
tion 19.  8),  and  in  Israel  in  particular  (Isaiah  61. 10,  cf.  S. 
6;  66.  21).  5.  And  I  said— Here  the  prophet,  rejoicing  at 
the  change  of  raiment  so  far  made,  interposes  to  ask  for 
the  crowning  assurance  tliat  the  priesthood  would  be 
fully  restored,  viz.,  the  putting  the  mitre  or  priestly  turban 
on  Joshua:  its  fair  colour  symbolizing  the  ofllcial  purity 
of  the  order  restored.  He  does  not  command,  but  prays; 
not  "Set,"  but  "Let  them  set."  Vulgate  and  Syriae 
version  reads  it,  "He  then  said,"  whicii  is  the  easier 
reading;  but  the  very  diflSculty  of  the  present  Hebrew 
reading  makes  it  less  likely  to  come  from  a  modern  cor- 
rector of  the  text,  angel  of  .  .  .  Lord  stood  by — the  Di- 
vine Angel  had  been  sitting  (the  posture  of  a  judge,  Dan- 
iel 7.  9);  now  He  "stands"  to  see  that  Zechariali's  prayer 
be  executed,  and  then  to  give  the  charge  (v.  6,  7).  6.  pro- 
tested— proceeded  solemnly  to  declare.  A  forensic  term  for  an 
aflirmation  on  oath  (Hebrews  6. 17, 18).  God  thus  solemnly 
state*  the  end  for  whicli  tlie  priesthood  is  restored  to 
the  people.  His  own  glory  in  their  obedience  and  pure 
worship,  and  their  consequent  promotion  to  heavenly 
honour.  7.  God's  cJioice  of  Jerusalem  (t>.  2)  was  unto  its 
sanctiflcation  (John  15. 16 ;  Romans  8. 29) ;  hence  the  charge 
here  which  connects  the  promised  blessing  with  obe- 
dience, my  charge— the  ordinances,  ritual  and  moral 
(Numbers  3.  28,  31,  32,  38;  Joshua  1.7-9;  1  Kings  2.3;  Eze- 
kiel  44. 16).  Judge  my  house— tjjou  shalt  long  preside  over 
the  temple-ceremonial  as  high  priest  (Leviticus  10. 10;  Eze- 
kiel  44.23;  Malachi  2.7).  [Gbotius.]  Or,  rule  over  my 
house,  i.e.,  my  people  [MaurekJ  (Numbers  12.7;  Hosea 
8.1).  We  know  from  Deuteronomy  17.9  that  the  priest 
judged  cases.  He  was  not  only  to  obey  the  Mo.saic  insti- 
tute himself,  but  to  see  that  it  Avas  obeyed  by  others. 
God's  people  are  similarly  to  exercise  judgment  hereafter, 
as  the  reward  of  their  present  faithfulness  (Daniel  7.  18, 
22;  Luke  19. 17;  1  Corinthians  6. 2);  by  virtue  of  their  royal 
priesthood  (Revelation  1.  6).  keep  my  courts— guard  my 
house  from  profanation,  places  to  >valk— free  ingresa 
and  egress  (1  .Samuel  18.  16;  1  Kings  3.7;  1.5.  17),  so  that 
thou  mayest  go  through  these  ministering  angels  who 
stand  by  Jehovah  (ch.  4.14;  6.5;  1  Kings  23.19)  into  Hia 
presence,  discharging  thy  priestly  function.  In  EzekicI 
42.  4  the  same  Hebrew  word  is  used  of  a  walk  before  the 

719 


CJirist  the  Branch  ia  Promised. 


ZECHARIAH  IV. 


Vision  of  the  Golden  Candlestick 


priests'  chambers  in  the  future  temple.  Zecharlah  prob- 
ably refers  here  to  such  a  walk  or  way:  Thou  shall  not 
merely  walk  among  priests  like  thyself,  as  in  the  old  tem- 
ple walks,  but  among  the  very  angels  as  thine  associates. 
Hengstenberg  translates,  "  I  will  give  thee  guides  (from) 
among  these,"  &c.  But  there  is  no  "from"  in  the  Hehreiv, 
Enrilish  Version  is  therefore  better.  Priests  are  called  an- 
gels or  "  messengers"  (Malachi  2.  7) ;  they  are  therefore 
thought  worthy  to  be  associated  with  heavenly  angels. 
So  these  latter  are  present  at  the  assemblies  of  true  Chris- 
tian worshippers  (1  Corinthians  11. 10;  cf.  Ecclesiastes  5.  6; 
Ephesians  3.10;  Revelation  22.9).  8.  Hear— On  account 
of  the  magnitude  of  what  He  is  about  to  say.  He  anon  de- 
mands solemn  attention,  thy  feUows  that  sit  hefore 
tliec— thy  subordinate  colleagues  in  the  priesthood;  not 
that  they  were  actually  then  sitting  before  him;  but  their 
usual  posture  in  consultations  was  on  chairs  or  benches 
before  him,  whilst  he  sat  on  an  elevated  seat  as  their  pres- 
ident, they  are— From  speaking  to  Joshua  He  passes  to 
speaking  of  him  and  them,  in  the  third  person,  to  the  at- 
tendant angels  (cf.  v.  9).  men  wondered  at  —  Hebrew, 
"  men  of  wonder,"  i.  e.,  having  a  typical  character  (Isaiah 
8.18;  20.3;  Ezekiel  12.  11;  24,24).  Joshua  the  high  priest 
typifies  Messiah,  as  Joshua's  "fellows"  typify  believers 
whom  Messiah  admits  to  share  His  priesthood  (1  Peter  2. 
5;  Revelation  5. 10).  This,  its  typical  character,  then,  is  a 
pledge  to  assure  the  desponding  Jews  that  the  priesthood 
shall  be  preserved  till  the  great  Antitype  comes.  There 
maybe  also  an  indirectreproof  of  the  unbelief  of  the  mul- 
titude who  "  wonder"  at  God's  servants  and  even  at  God's 
«on  incredulously  (Psalm  71. 7;  Isaiah  8. 18;  53.1,&c.).  he- 
hold— marking  the  greatness  of  what  follows,  my  ser- 
vant—the characteristic  title  of  Messiah  (Isaiah  42. 1 ;  49. 
3;  50.  10;  52.13;  53.  11;  Ezekiel  34.23,  24).  The  Branch- 
Messiah,  a  tender  branch  from  the  almost  extinct  royal 
line  of  David  (ch.  6. 12;  Isaiah  4.  2;  11.1;  Jeremiah  23.  5; 
33. 15).  Luke  1. 78,  where  for  "  day-spring,"  branch  may  be 
substituted  (Malachi  4.2,  however,  favours  English  Ver- 
sion). The  reference  cannot  be  to  Zerubbabel  (as  Gkotius 
thinks),  for  he  was  then  in  the  full  discharge  of  his  office, 
wliereas  "  the  Branch"  here  is  regarded  as  future.  9.  For 
— Expressing  the  ground  for  encouragement  to  the  Jews 
in  building  the  temple:  I  (Jehovah)  have  laid  the  (foun- 
dation) stone  as  the  chief  architect,  before  (in  the  presence 
of)  .Joshua,  by  "the  hand  of  Zerubbabel"  (ch.4. 10;  Ezra 
3. 8-13),  so  that  your  labour  in  building  shall  not  be  vain. 
Antitypically,  the  (foundation)  stone  alluded  to  is  Christ, 
before  called  "  the  Branch."  Lest  any  should  think  from 
that  term  that  His  kingdom  is  weak.  He  now  calls  it "  the 
stone,"  because  of  its  solidity  and  strength  whereby  it  is 
to  be  the  foundation  of  the  Church,  and  shall  crush  all  the 
world-kingdoms  (Psalm  118.22;  cf.  Isaiah  28.10;  Daniel  2. 
45 ;  Matthew  21.  42 ;  1  Corinthians  3. 11 ;  1  Peter  2.  6,  7).  The 
angel  pointing  to  the  chief  stone  lying  before  Him,  inti- 
mates that  a  deeper  mystery  than  the  material  temple  is 
symbolized.  Moore  thinks  the  "stone"  is  the  Jewish 
Church,  which  Jehovah  engages  watchfully  to  guard.  Hie 
temple,  rather,  is  that  symbolically.  But  the  antitype  of 
the  foundation  stone  Is  Messiah,  upon  one  stone  shall 
he  seen  seven  eyes — viz.,  the  watchful  "eyes"  of  .Jeho- 
vah's care  ever  fixed  "  upon"  it  (ch.  4.  10).  [Maukee.] 
The  eye  is  the  symbol  of  JVotndence .•  "seven,"  of  pe»/ec- 
tion  (Revelation  5.6;  cf.  2  Chronicles  16.  9;  Psalm  32.  8). 
Antitypically,  "the  seven  eyes  upon  the  stone"  are  the 
eyes  of  all  angels  (1  Timothy  3. 16),  and  of  all  saints  (John 
3.14, 15;  12.32),  and  of  the  patriarchs  and  prophets  (John 
8.56;  1  Peter  1.10. 11),  fixed  on  Christ;  above  all,  the  eyes 
of  tlie  Father  ever  rest  with  delight  on  Him.  Calvin 
(perhaps  better)  considers  the  seven  eyes  to  be  carved  on  the 
stone,  t.  e.,  not  the  eyes  of  the  Father  aud  of  angels  and 
saints  ever  fixed  on  Him,  but  His  own  sevenfold  (perfect) 
fullness  of  grace,  and  of  gifts  of  the  Spirit  (Isaiah  11. 2,  3; 
John  1.10;  3.34;  Colossians  1.  19;  2.  9),  and  His  watchful 
providence  now  for  the  Jews  in  building  the  temple,  and 
always  for  His  Church,  His  spiritual  temple.  Thus  the 
"  stone"  is  not  as  other  stones  senseless,  but  living  and  full 
of  eyes  of  perfect  intelligence  (1  Peter  2.4,  "  a  living  stone"), 
who  not  only  attracts  the  eyes  (John  12. 32)  of  His  people, 
720 


but  emits  Illumination  so  as  to  direct  them  to  Him.  en- 
grave , , .  graving — implying  Messiah's  exceeding  beauty 
and  preclousness:  alluding  to  the  polished  stones  of  the 
temple:  Christ  excelled  them,  as  much  as  God  who  "  pre- 
pared Plis  body"  (Hebrews  10.5;  cf.  John  2.21)  is  superior 
to  all  human  builders,  remove  .  .  .  iniquity  of  that 
land  In  one  day — I.  e.,  the  iniquity  and  its  consequences, 
viz.,  the  punisliment  to  which  the  Jews  heretofore  had 
been  subjected  (Haggai  1.  6,  9-11).  The  remission  of  sin  is 
the  fountain  of  every  other  blessing.  The  "  one  day"  of 
its  removal  is  primarily  the  day  of  national  atonement 
celebrated  after  the  completion  of  the  temple  (Leviticus 
23. 27)  on  the  tenth  day  of  the  seventh  month.  Antityp- 
ically, the  atonement  by  Messiah  for  all  men,  once  for  all 
("  one  day")  olTered,  needing  no  repetition  like  the  Mosaic 
sacrifices  (Hebrews  10. 10, 12,  14).  10.  under  .  .  .  vine  .  .  . 
fig  tree— emblem  of  tranquil  prosperity  (1  Kings  4.  25). 
Type  of  spiritual  peoce  with  God  through  Christ  (Romans 
5. 1) ;  and  of  millennial  blessedness  (Micah  4. 4). 

CHAPTER   IV. 

Ver.  1-14.  Fifth  Vision.  The  golden  candlestick  and 
the  two  olive  trees.  Tlie  temple  shall  be  completed  by  the 
aid  of  God's  Spirit.  1.  -waked  me — The  prophet  was  lying 
in  a  state  of  ecstatic  slumber  with  astonishment  at  the 
previous  vision.  "Came  again,  and  waked  me,"  does 
not  imply  that  the  angel  had  departed  and  now  returned, 
but  is  an  idiom  for  "  waked  me  again."  a.  candlestich — 
symbolizing  the  Jewish  theocracy;  and  ultimately,  the 
Churcli  of  which  the  Jewish  portion  is  to  be  tlie  head :  the 
light-bearer  {so  the  original  is  of  "lights,"  Matthew  5.  14, 
16;  Philippians  2. 15)  to  the  world,  all .  .  .  gold— all  pure 
in  doctrine  and  practice,  precious  and  indestructil>le; 
such  is  the  true  ideal  of  the  Church ;  such  she  shall  be 
(Psalm  45. 13).  ho^vl  upon  the  top— In  the  candlestick  of 
the  tabernaclethe  pZuraJis  used,  boifis  (Exodus  25.31).  The 
Hebrew  implies  that  it  was  the  fountain  of  supply  of  oil  to 
the  lamps.  Christ  at  the  head  ("  on  the  top")  of  tlie  Churcli 
is  the  true  fountain,  of  whose  fulness  cf  the  Spirit  all  we  re- 
ceive fir?-ace  (John  1.16).  his  seven  lamps — united  in  one 
stem;  so  in  Exodus  25.32.  But  in  Revelation  1.12  the 
seven  candlesticks  are  separate.  The  Gentile  churches 
will  not  realize  their  unity  till  the  Jewish  Clmrch  as  the 
stem  unites  all  the  lamps  ia  one  candlestick  (Romans  IL. 
16-24).  The  "seven  lamps,"  in  Revelation  4.5,  are  the 
"seven  Spirits  of  God."  seven  pipes  —  feeding  tubesv 
seven  a  piece  from  the  "  bowl"  to  eacli  lamp  (see  Margin) 
[Maurer  and  CalvinJ  ;  lU.,.seven  and  seven ;  forty-nine  in 
all.  The  greater  the  number  of  oil-feeding  pipes,  th® 
brighter  the  liglit  of  the  lamps.  The  explanation  in 
V.  6  is,  that  man's  power  by  itself  can  neither  retard  or 
advance  God's  work,  tliat  the  real  motive-power  is  God's 
Spirit.  Tlie  seven  times  seven  imply  the  manifold  modes 
by  whicli  the  Spirit's  grace  is  Imparted  to  tjie  Church  in  her 
manifold  work  of  enlightening  the  world.  3.  t^vo  olive 
trees— supplying  oil  to  the  bowl.  The  Holy  Gliost,  who 
tills  witli  His  fulness  Messiah  (the  anointed:  the  "  bowl"), 
from  whom  flow  supplies^of  grace  to  the  Church.,  by  it— lit., 
upon  it,  i.  e.,  growing  so  as  son^ewhat  to  overtop  it.  For 
the  explanation  of  the  "  two"  see  v.  12, 14.  4.  The  prophet 
is  instructed  in  .the  truths  meant,  that  we  may  read  them 
with  the  greater  reverence  and  attention.  [Calvin.]  5. 
Knoivest  tliou  not,  Ac- Not  a  reproof  of  his  ignorance, 
but  a  stimulus  to  reflection  on  the  mystery.  No,  my  lord 
—Ingenious  confession  of  ignorance;  as  a  little  child  he 
casts  liimself  for  instruction  at  the  feet  of  the  Lord.  6. 
Kot  by  might  .  .  .  hut  by  my  Spirit— As  the  lamps 
burned  continually,  supplied  with  oil  from  a  source  (the 
living  olive  trees)  whicli  man  did  not  make,  so  Zerub- 
babel need  not  be  disheartened  because  of  his  weak- 
ness; for  as  the  work  is  one  to  be  effected  by  the  living 
Spirit  (cf.  Haggai  2.  5)  of  God,  man's  weakness  is  no  obsta- 
cle, for  God's  might  will  perfect  strength  out  of  weakness 
(Hosea  I.  7 ;  2  Corinthians  12. 10;  Hebrews  11.  34).  "  Might 
and  power"  express  human  strength  of  every  description, 
physical,  mental,  or  moral.  Or,  "might"  is  the  strength 
of  many  (an  "army,"  lit.)-    "power,"  that  oj   one  man. 


By  the  Vision  of  the  Two  Olive  Trees 


ZECIIARIAII   IV. 


are  shown  the  Two  Anointed  Onet, 


[PEMJJELiiUS.]  God  can  save,  "whether  with  many,  or 
with  them  that  have  no  power"  (2  Chronicles  14. 11;  cf.  1 
Samuel  14.  6).  So  in  the  conversion  of  sinners  (1  Corin- 
thians 3.6;  2  Corinthians  10.  4).  "Z'erubbabel"  is  ad- 
dressed as  the  chief  civil  authority  in  directing  the  work. 
7.  All  wountoin-like  obstacles  (Isaiali  40. 4 ;  49. 11)  in  Zcrub- 
babel's  way  shall  be  removed,  so  that  the  crowning  top- 
stone  shall  be  put  on,  and  the  completion  of  the  work  be 
acknowledged  as  wholly  ot  "grace."  Antitj'pically,  the 
Antichristian  last  foe  of  Israel,  the  obstacle  preventing 
her  establishment  in  iPalestine,  about  to  be  crushed  be- 
fore Messiah,  is  probably  meant  (Jeremiah  51.  25;  Daniel 
2.34,44;  Matthew  21.44).  bring  forth  the  headstone— 
primarily,  bring  it  forth  from  the  place  where  it  was 
chiselled,  and  give  it  to  the  workmen  to  put  on  th»  trp  of 
the  building.  It  was  customary  for  cliief  magistrates  to 
lay  the  foundation,  and  also  the  crowning  top-stone  (cf. 
Ezra  3. 10).  Antitypically,  the  reference  is  to  the  time 
when  the  full  number  of  the  spiritual  Church  shall  be 
completed,  and  also  when  "all  Israel  shall  be  saved"  (cf. 
Romans  11.  26;  Hebrews  11.  40 ;  12.22,23;  Revelation  7.  4- 
9).  Grace,  grace — The  repetition  expresses,  Grace  from 
first  to  last  (Margin,  Isaiah.  26.  3;  67.19).  Thus  the  Jews 
are  urged  to  pray  perseveringly  and  earnestly  that  the 
same  grace  which  completed  it  may  always  preserve  it. 
"Shoutings"  of  acclamation  accompanied  the  foundation 
of  the  literal  temple  (Ezra  3. 11, 13).  So  shoutings  of  "  Ho- 
sanna"  greeted  the  Saviour  in  entering  Jerusalem  (Mat- 
thew 21.  9),  when  about  to  complete  the  purchase  of  sal- 
vation by  His  death :  His  body  being  the  second  temple, 
or  place  of  God's  inhabitation  (John  2.  20,  21).  So  when  the 
full  number  of  the  saints  and  of  Israel  is  complete,  and 
God  shall  say,  "It  is  done,"  then  again  shall  "a  great 
voice  of  much  people  in  heaven"  attribute  all  to  the 
"grace"  of  God,  saying,  "Alleluia!  Salvation,  and  glory, 
and  honour,  and  power,  unto  the  Loid  our  God"  (Revela- 
tion 19. 1,  6).  Psalm  118.  22  regards  Him  as  "  the  head- 
stone of  the  corner,"  i.e.,  the  foundation-stone.  Cf.  the 
angels'  acclamations  at  His  birth,  Luke  2. 14.  Here  it  is 
the  top-stone.  Messiah  is  not  only  the  "  Author,"  but  also 
the  Finisher  (Hebrews  12.  2).  "  Grace"  is  ascribed  "  unto 
lt,"t.  e.  the  stone,  Messiah.  Hence  tlie  benediction  begins, 
"The  grace  of  the  Lord  Jesus  Christ"  (2  Corintliians  13. 14). 
9.  Zerubbabel  .  .  .  shall  .  .  .  finish  it— (Ezra  6. 15)  in  the 
sixth  year  of  Darius'  reign.  Liord  .  .  .  sent  me  unto  you 
— (Ch.  2.  9.)  The  Divine  angel  announces  that  in  what  He 
has  just  spoken,  He  has  been  commissioned  by  God  the 
Father.  10.  '«vho  ,  .  .  despised  .  .  .  small  things  —  He 
reproves  their  ungrateful  unbelief,  which  they  felt  be- 
cause of  the  humble  beginning,  compared  with  the  great- 
ness of  the  undertaking;  and  encourages  them  with 
the  assurance  that  their  progress  in  the  work,  though 
small,  was  an  earnest  of  great  and  final  success,  because 
Jehovah's  eye  is  upon  Zerubbabel  and  the  work,  to  sup- 
port Him  with  His  favour.  Contrast,  "great  is  the  day 
of  Jezreel"  (Hosea  1. 11)  with  "the  day  ol  small  tilings" 
here,  they  shall  rejoice  .  .  .  with  those  seven  ;  they 
are  tlie  eyes  of  the  Lrf>rd — rather,  "  they,  even  those  seven 
eyes  of  tlie  Lord  (cf.  ch.  3.  9),  which,  &c.,  shall  rejoice  and 
see  (t.  e.,  rejoicingly  see)  the  plummet  (lit.,  the  stone  of  tin) 
In  the  hand  of  Zerubbabel"  [Mooke]:  the  plummet  in  his 
hand  indicating  that  the  work  is  going  forward  to  its 
completion.  The  Hebrew  punctuation,  however,  favours 
English  Version,  of  which  the  sense  is.  They  who  incredu- 
lously "  despised"  such  "small"  beginnings  of  the  work 
as  are  made  now,  shall  rejoicingly  see  its  going  on  to  com- 
pletion under  Zerubbabel,  "  with  (the  aid  of)  those  seven," 
viz.,  the  "seven  eyes  upon  one  stone"  (ch.  3.  9):  which  are 
explained,  "They  are  the  eyes  of  the  Lord  which,"  <fec. 
[Fembellus.]  So  differently  do  men  and  Jehovah  regard 
the  "  small"  beginnings  of  God's  work  (Ezra  3. 12;  Haggai 
2.3).  Men  "despised"  the  work  In  its  early  stage:  God 
rejoicingly  regards  It,  and  shall  continue  to  do  so.  run 
to  and  fro,  Ac— Nothing  In  the  whole  earth  escapes  the 
eye  of  Jehovah,  so  that  He  can  ward  off  all  danger  from 
His  people,  come  from  what  quarter  It  may,  In  prosecut- 
ing His  work  (Proverbs  15.  3;  1  Corinthians  16.  9).  11,  la. 
Zecbariah  three  times  (v.  4, 11, 12)  asks  as  to  the  two  olives 
46 


before  he  gets  an  answer;  the  question  becomes  mor« 
minute  each  time.  What  lie  at  first  calls  "  two  olive  trees," 
he  afterwards  calls  "  branches,"  as  on  closer  looking  he 
observes  that  the  "  branches"  of  the  trees  are  the  channels 
through  which  a  continual  flow  of  oil  dropped  into  the 
bowl  of  the  lamps  (t>.  2),  and  that  tliis  is  the  purpose  for 
which  the  two  olive  trees  stand  beside  the  candlestick. 
Primarily,  the  "two"  refer  to  Joshua  and  Zerubbabel. 
God,  says  Aubeklen,  at  each  of  the  transition  periods  of 
the  world's  history  has  sent  great  men  to  guide  the 
Church.  So  the  two  witnesses  shall  appear  before  the  de-. 
structlon  of  Antichrist.  Antitypically,  "the  two  anointed 
ones"  (v.  14)  are  the  twofold  supports  of  the  Church,  the 
civi'  »Jower  (answering  to  Zerubbabel)  and  the  ecclesias- 
tical (answering  to  Joshua,  the  high  priest),  which  in  the 
restored  Jewish  polity  and  temple  shall  "stand  by,"  i.  e., 
minister  to  "  the  Lord  of  the  whole  earth,"  as  He  shall  bo 
called  in  the  day  that  He  sets  up  Ills  throne  in  Jerusaleni 
(ch.  14.  9;  Daniel  2.  44;  Revelation  11.  15).  Cf.  tlie  descrip- 
tion of  the  offices  of  the  "priests"  and  the  "prince" 
(Isaiah  39.  23  and  Ezekiel  44.,  45.,  46).  As  in  Revelation  11. 
3,  4,  the  "two  witnesses"  are  identified  with  the  two  olive 
trees  and  the  two  candlesticks.  AVokdswoeth  explains 
them  to  mean  the  Law  and  the  Gospel:  the  two  Testa- 
ments that  wUness  in  the  Church  for  the  truth  of  God.  But 
this  is  at  variance  with  the  sense  here,  which  requires 
Joshua  and  Zerubbabel  to  be  primarily  meant.  So  Moses 
(the  prophet  and  lawgiver)  and  Aaron  (the  high  priest) 
ministered  to  the  Lord  among  the  covenant  people  at  the 
exodus;  Ezekiel  (the  priest)  and  Daniel  (a  ruler)  in  the 
Babylonian  captivity;  so  it  shall  be  in  restored  Israel. 
Some  think  Elijah  will  appear  again  (cf.  the  transfigura- 
tion, Matthew  17. 3, 11,  with  Malachi  4. 4, 5 ;  John  1.  21)  with 
Moses.  Revelation  11.  6,  which  mentions  the  very  miracles 
performed  by  Elijah  and  Moses  (shutting  heaven  so  as 
not  to  rain,  and  turning  water  into  blood),  favours  this  (cf. 
Exodus  7.  19;  1  Kings  17.  1;  Luke  4.  25;  James  5.  16,  17). 
The  period  is  the  same,  "  three  years  and  six  months ;" 
the  scene  also  is  in  Isr.ael  (Revelation  11.  8),  "where  our 
Lord  was  crucified."  It  is  supposed  that  for  the  first  three 
and  a  half  years  of  the  hebdomad  (Daniel  9.),  God  will  be 
worshipped  in  the  temple;  in  the  latter  three  and  a  half 
years.  Antichrist  will  break  the  covenant  (Daniel  9.  27), 
and  set  himself  up  in  the  temple  to  be  worshipped  as  God 
(2  Thessalonians  2. 4).  The  witnesses  prophesy  the  former 
three  and  a  half  yeai-s,  whilst  corruptions  prevail  and 
faith  is  rare  (Luke  IS.  8);  then  they  are  slain  and  remain 
dead  three  and  a  half  years.  Probably,  besides  individual 
witnesses  and  literal  years,  there  is  a  fulfilment  in  long 
periods  and  general  witnesses,  such  as  the  Cliurch  and  the 
Word,  the  civil  and  religious  powers  so  far  as  they  have 
witnessed  for  God.  So  "  the  beast"  in  Revelation  answers 
to  the  civil  power  of  the  apostasy ;  "  the  false  prophet"  to 
the  spiritual  power.  Man  needs  the  priest  to  atone  for 
guilt,  and  the  prophet  king  to  teach  holiness  with  kingly 
authority.  These  two  typically  united  in  Melchisedek 
were  divided  between  two  till  they  meet  in  Messiah,  the 
Antitype.  Zechariah  6. 11-13  accords  with  this.  The  Holy 
Spirit  in  tills  His  twofold  power  of  applying  to  man  the 
grace  of  the  atonement,  and  that  of  sanctiflcation ,  must  in 
one  point  of  view  be  meant  by  the  two  olive  trees  which 
supply  the  Jbowl  at  the  top  of  the  candlestick  (i.  e.,  Mes- 
siah at  the  head  of  the  Church);  for  it  is  He  who  filled 
Jesus  with  all  the  fulness  of  His  unction  (John  3.34).  But 
this  does  not  exclude  the  primary  application,  to  Joshua 
and  Zerubbabel,  "anointed"  (r.  14)  witli  grace  to  minister 
to  the  Jewlsli  Church:  and  so  applicable  to  the  twofold 
supports  of  the  Church  which  are  anointed  with  the 
Spirit,  the  prince  and  the  priest,  or  ministan.  through— 
lit.,  by  the  hand  of,  i.e.,  by  the  agencj' of.  ttmncUe»—lit., 
ears  ;  so  the  olive  branches  are  called,  because  as  ears  are 
full  of  grain,  so  the  olive  branches  are  full  of  olives. 
gohlen  oil— lit.,  gold,  i.  c.,  gold-like  liquor,  out  of  tliem- 
selves— Ordinances  and  ministers  are  channels  of  grace, 
not  the  gr.ice  Itself.  The  supply  comes  not  from  a  dead 
reservoir  of  oil,  but  through  living  olive  trees  (Psalm  52, 
8;  Romans  12. 1)  fed  by  God.  13.  Kno^vrstthou  not— God 
would  awaken  His  people  to  zeal  in  learning  His  truth. 

721 


The  Vision  of  the  Flying  RoU, 


ZECHARIAH  V,  VI. 


and  thai  of  the  Woman  in  the  Ephah. 


14.  anointed  onea — lit.,  sons  of  oil  (Margin,  Isaiah  5.  1). 
Joshua  the  high  priest,  and  Zerubbabel  the  civil  ruler, 
must  first  be  anointed  with  grace  themselves,  so  as  to  be 
the  instruments  of  furnishing  it  to  others  (cf.  1  John  2. 
20.27). 

chapter"  V. 

Ver.  1-4.  Sixth  Vision.  The  Flying  Roll.  The  fraudu- 
lent and  perjuring  transgressors  of  the  law  shall  be  extirpated 
fromJudea.  1.  flying  roll— of  papyrus,  or  dressed  skins, 
•  used  for  writing  on  when  paper  was  not  known.  It  was 
inscribed  with  the  words  of  the  curse  (Deuteronomy  27. 
15-26;  28. 15-68).  Being  written  implied  that  its  contents 
were  beyond  all  escape  or  repeal  (Ezekiel  2. 9).  Its  "  flying" 
shows  that  its  curses  were  ready  swiftly  to  visit  the  trans- 
gressors. It  was  unrolled,  or  else  its  dimensions  could 
not  have  been  seen  (v.  2).  Being  open  to  all,  none  could 
say  in  excuse  he  knew  not  the  law  and  the  curses  of  dis- 
obedience. As  the  previous  visions  intimated  God's  favour 
In  restoring  the  Jewish  state,  so  this  vision  denounces 
judgment,  intimating  that  God,  notwithstanding  His 
favour,  did  not  approve  of  their  sins.  Being  written  on 
both  sides,  "on  this  and  on  that  side"  (i\  3)  [Vatablus] 
connects  it  with  the  two  tables  of  the  law  (Exodus  32. 15), 
and  implies  its  comprehensiveness.  One  side  denounced 
"  him  that  sweareth  falsely  (v.  4)  by  God's  name,"  accord- 
ing to  the  third  commandment  of  the  first  table,  duty  to 
God;  the  other  side  denounced  theft,  according  to  the 
eighth  commandment,  which  is  in  tfie  second  table,  duty 
to  one's  neighbour.  JS.  length  .  .  .  t-»venty  cubits  .  .  . 
brcadtli  .  .  .  tencnblts— thirty  feet  by  fifteen,  the  dimen- 
sions of  the  temple  porch  (1  Kings  6.  3),  where  the  law  was 
usually  read,  showing  that  it  was  divinely  authoritative 
in  the  theocracy.  Its  large  size  implies  the  great  number 
of  the  curses  contained.  The  iJe67-ew  for  "roll"  or  "vol- 
ume" is  used  of  the  law  (Psalm  40.  7).  3.  curse  .  .  .  eartli 
— (Malachi  4.  6.)  The  Gentiles  are  amenable  to  the  curse 
of  the  law,  as  they  have  its  substance,  so  far  as  they  have 
not  seared  and  corrupted  conscience,  written  en  their 
hearts  (Romans  2. 15).  cut  off— lit.,  cleared  away,  as  on 
tliis  side  ...  as  on  tliat  side  —  both  sides  of  the  roll. 
[Vatablus.]  From  this  place  .  .  .  from  this  place  (re- 
peated twice,  as  "  the  house"  is  repeated  in  v.  4)  [Maurek]  ; 
60  "hence"  is  used,  Genesis  37.  17  (or,  "on  this  and  on 
thAt  side,"  i.e.,  on  every  side).  [Henderson.]  None  can 
escape,  sin  where  he  may:  for  God  from  one  side  to  the 
other  shall  call  all  without  exception  to  judgment.  [Cal- 
vin.] God  will  not  spare  even  "  this  place"  Jerusalem 
when  it  sins.  [Pembellus.]  English  Version  seems  to 
take  Vatablus' view,  according  to  it — according  as  it 
is  written.  4.  The  "theft"  immediately  meant  is  similar 
sacrilege  to  that  complained  of,  Nehemiah  13. 10 ;  Malachi 
3.  8.  They  robbed  God  by  neglecting  to  give  Him  His  due 
in  building  His  house,  whilst  they  built  tlieir  own  houses, 
forswearing  their  obligations  to  Him;  tlierefore,  the 
"houses"  they  build  shall  be  "consumed"  with  God's 
"  curse."  Probably  literal  theft  and  perj  ury  accompanied 
their  virtual  theft  and  perjury  as  to  the  temple  of  God 
(Malachi  3.  5).  Stealing  and  perjury  go  together;  for  the 
covetous  and  fraudulent  perjure  themselves  by  God's 
name  without  scruple  (see  Proverbs  30.  9).  enter  .  .  . 
tlie  liouse— In  vain  they  guard  and  shut  themselves  up 
who  incur  the  curse;  it  will  inevitably  enter  even  when 
they  think  themselves  most  secure,  consume  , . .  timber 
•  .  .  stones— not  leaving  a  vestige  of  It.  So  the  "stones" 
and  "  timber"  of  the  house  of  a  leper  (type  of  the  sinner) 
was  to  be  utterly  removed  (Leviticus  14.  45;  cf.  1  Kings 
18.  38). 

5-11.  Seventh  Vision.  The  Woman  in  the  Ephah. 
Wickedness  and  idolatry  removed  from  the  Holy  Land  to 
Babylon,  t/iere  to  mingle  with  their  kindred  elements.  Tlie 
Hebrew  dry  measure  containing  about  a  bushel,  or  seven 
and  a  half  gallons.  Alluding  to  the  previous  vision  as  to 
theft  and  perjury:  the  ephah  which,  by  falsification  of  the 
measure,  they  made  the  instrument  of  defrauding,  shall 
be  made  the  instrument  of  their  punishment.  [Grotius.] 
Cf.  "this  is  their  resemblance"  {v.  6),  i.  e.,  this  is  a  repre- 
sentation of  what  the  Jews  have  done,  and  what  they  shall 
722 


suffer.  Their  total  dispersion  ("  the  land  of  Shinar"  being 
the  emblem  of  the  various  Gentile  lands  of  their  present 
dispersion)  is  herein  foretold,  when  the  measure  (to  which 
the  ephah  alludes)  of  their  sins  should  be  full.  The  former 
vision  denounces  judgment  on  Individuals;  this  one,  on 
the  whole  state  :  but  enigmatically,  not  to  discourage  their 
present  building.  [Pembellus.]  Rather,  the  vision  is  con- 
solatory after  the  preceding  one.  [Calvin.]  Idolatry  and 
its  kindred  sins,  covetousness  and  fraud  (denounced  in  the 
vision  of  the  roll),  shall  be  removed  far  out  of  the  Holy 
Land  to  their  own  congenial  soil,  never  to  return  (so  ch.  3 
9;  Isaiah  27. 9 ;  52. 1 ;  60.  21 ;  Jeremiah  50. 20 ;  Zephaniah  3. 13). 
For  more  than  2090  years,  ever  since  the  Babylonian  exile, 
the  Jews  have  been  free  from  idolatry;  but  the  full  accom- 
plishment of  tlie  prophecy  is  yet  future,  when  all  sin  shall 
be  purged  from  Israel  on  their  return  to  Palestine,  and  con- 
version to  Christ.  5.  -^vent  fortli — Tlie  interpreting  angel 
had  withdrawn  after  the  vision  of  the  roll  to  receive  a 
fresh  revelation  from  the  Divine  Angel  to  communicate 
to  the  prophet.  6.  Tliis  is  tlielr  resemblance — lit.,  eye 
(cf.  Ezekiel  1.  4,  5, 16).  Hengstenberg  translates,  "Their 
(the  people's)  eye"  was  all  directed  to  evil.  Bvii  English 
Version  is  better.  "  This  is  the  appearance  (i.  e.,  an  image 
of)  of  the  Jews  in  all  tJie  land"  (not  as  English  Version, 
"in  all  the  earth"),  i.  e.,  of  the  wicked  Jews.  This— Here 
used  of  what  was  within  the  ephah,  not  the  ephah  itself. 
7.  lifted  up— the  cover  is  lifted  off  the  ephah  to  let  the 
prophet  see  the  female  personification  of  "wickedness" 
within,  about  to  be  removed  from  Judea.  The  cover  being 
"  of  lead,"  implies  that  the  "  woman  "  cannot  escape  from 
the  ponderous  load  which  presses  her  down,  talent— lit., 
a  round  piece ;  hence  a  talent,  a  weight  of  125  pounds  troy. 
woman— cf.  for  comparison  of  "  wickedness  "  to  a  u'oman. 
Proverbs  2. 16;  5.  3,  4.  In  personifying  abstract  terms,  the 
feminine  is  used,  as  the  idea  of  giving  birth  to  life  is  as- 
sociated with  woman.  8.  -^vickedncss- ?i7.,  t?ie  wicked- 
ness: implying  wickedness  in  its  peculiar  development. 
Cf.  "  tlie  man  of  sin,"  2  Thessalonians  2. 3.  cast  it — i.  e.,  her. 
Wickedness,  who  had  moved  more  freely  whilst  the  heavy 
lid  was  partially  lifted  off.  weiglit— ^u'.,  stone,  i.  e.,  round 
mass.  9.  The  agents  to  carry  away  the  "v/oman"  are, 
consistently  witli  the  image,  "women."  God  makes  tho 
wicked  themselves  the  agents  of  punishing  and  removing 
wickedness.  "Two  "  are  employed,  as  one  is  not  enough 
to  carry  such  a  load.  [Maurek.]  Or,  the  Assyrians  and 
Babylonians,  wlio  carried  away  idolatry  in  the  persons, 
respectively,  of  Israel  and  Judah.  [Henderson.]  As  two 
"anointed  ones"  (ch.  4. 14)  stand  by  the  Lord  as  His  min- 
isters, so  two  winged  women  execute  His  purposes  here  in 
removing  the  embodiment  of  "wickedness:"  answering 
to  the  "  mystery  of  iniquity  "  (the  LXX.  here  in  Zech- 
ariah  use  tlie  same  words  as  St.  Paul  and  "the  man  of 
sin,"  whom  the  Lord  shall  destroy  witli  tlie  spirit  of  His 
mouth  and  the  brightness  of  His  coming,  2  Tliessalonians 
2. 3, 7, 8).  Their  "wings"  express  velocity.  The  "  stork"  has 
long  and  wide  wings,  for  which  reason  it  is  specified;  also 
it  is  a  migratory  bird.  The  "wind"  helps  the  rapid  motion 
of  the  wings.  The  being  "lifted  up  between  heaven  and 
earth  "  implies  open  execution  of  the  judgment  before 
the  eyes  of  all.  As  the  "woman"  here  is  removed  to 
Babylon  as  her  own  dwelling,  so  the  woman  in  the 
Apocalypse  of  St.  John  is  Babylon  (Revelation  17.  3-5).  11. 
To  build  .  .  .  house  in  .  .  .  Sliinar — Babylonia  (Genesis 
10.  10),  the  capital  of  the  God-opposed  world-kingdoms, 
and  so  representing  in  general  the  seat  of  irreligion.  Aa 
the  "building  of  houses"  in  Babylon  (Jeremiah  29.  5,  28) 
by  the  Jews  themselves  expressed  their  long  exile  there, 
so  the  building  of  an  house  for  "wickedness  "  there  im- 
plies its  permanent  stay,  set  .  .  .  upon  lier  own  l>ase — 
fixed  there  as  in  its  proper  place.  "  Wickedness  "  being 
cast  out  of  Judah,  shall  for  ever  dwell  witli  the  Autichris- 
tian  apostates  (of  whom  Babylon  is  the  type),  who  shaU 
reap  the  fruit  of  it,  which  they  deserve. 

CHAPTER     VI. 
Ver.  1-8.    Eighth  Vision.     The  Four  Citariot«j.     1. 
four  chariots— Symbolizing  the  various  dispensations  of 


The  Vision  of  the  Four  Chariots, 


ZECHAEIAH  VI. 


and  that  of  (he  Crowning  of  Joshua. 


Providence  towards  the  Gentile  nations  which  had  been 
more  or  less  brought  into  contact  with  Jiulea  ;  especially 
in  punishing  Babylon.  Cf.  v.  8  ("  the  north  country,"  i.  e., 
Babylon) ;  ch.  1. 15 ;  2.  6.  The  number  "  four  "  is  specified 
not  merely  in  reference  to  the  four  quarters  of  ttie  horizon 
(implying  universal  judgments),  but  in  allusion  to  the 
four  world-kingdoms  of  Daniel,  from  l>et-»vceii  t-wo 
mouutains— the  valley  of  Jehoshaphat,  between  Moriah 
and  Mount  Olivet  [Moore];  or  tlie  valley  between  Zion 
and  Moriah,  where  the  Lord  is  (ch.  2.  10),  and  whence  He 
sends  forth  His  ministers  of  judgment  on  the  heathen. 
[Maurek.]  The  temple  on  Mount  Moriah  is  the  symbol 
of  the  theocracy;  hence  the  nearest  spot  accessible  to 
chariots  in  the  valley  below  is  the  most  suitable  for  a 
vision  aflfecting  Judah  in  relation  to  the  Gentile  world- 
powers.  The  chariot  is  the  symbol  of  war,  and  so  of  judg- 
ments, of  brass— the  metal  among  the  ancients  repre- 
senting hard  solidity;  so  the  immovable  and  resistless 
firmness  of  God's  people  (cf.  Jeremiah  1.  IS).  Calvin 
explains  the  "two  mountains"  thus:  The  secret  purpose 
of  God  from  eternity  does  not  come  forth  to  view  before 
the  execution,  but  is  hidden  and  kept  back  irresistibly 
till  the  fit  time,  as  it  were  between  lofty  mountains ;  the 
chaiHots  are  the  various  changes  wrought  in  nations, 
which,  as  swift  heralds,  announce  to  us  what  before  we 
knew  not.  The  "two"  may  thus  correspond  to  the  num- 
ber of  the  "olive  trees"  (ch.  4.  3);  the  allusion  to  the  "two 
mountains"  near  the  temple  is  not  necessarily  excluded 
in  this  view.  Henderson  explains  them  to  be  the  Medo- 
Persian  kingdom,  represented  by  the  "  two  horns"  (Daniel 
8.  3,  4),  now  employed  to  execute  God's  purpose  in  pun- 
ishing the  nations;  but  the  prophecy  reaches  far  beyond 
those  times,  %.  red — implying  carnage.  l»lacl«.— repre- 
senting sorrow;  also  famine  (Revelation  6. 5,  6 ;  cf.  ch.  1.  8). 
3.  white— implying  joy  and  victory.  [Calvin.]  grizzled 
— piebald.  Implying  a  mixed  dispensation,  partly  pros- 
perity, partly  adversity.  All  four  dispensations,  though 
various  in  character  to  the  Gentile  nations,  portended 
alike  good  to  God's  people,  bay— rather,  "strong"  or 
"fleet;"  so  Vulgate.  [Gesenius.]  The  horses  have  this 
epithet,  whose  part  it  was  to  "  walk  to  and  fro  through 
the  earth"  (v.  7).  However,  LXX.  and  Chaldee  agree  with 
E'n.glish  Version  in  referring  the  Hebrew  to  colour,  not 
strength.  4.  The  pnophet  humbly  and  teachably  seeks 
instruction  from  God,  and  therefore  seeks  not  in  vain.  5. 
four  spirits  of  the  heavens  —  heavenly  spirits  who 
"stand  before  Jehovah"  to  receive  God's  commands  (ch. 
4.14;  1  Kings  22.  19;  Job  2.  1;  Luke  1.  19)  in  heaven  (of 
which  Zion  is  the  counterpart  on  earth,  Note,  v.  1),  and 
proceed  with  chariot  speed  (2  Kings  6.  17;  Psalm  6S.  17)  to 
execute  them  on  earth  in  its  four  various  quarters  (Psalm 
104.  4;  Hebrews  1.  7, 14).  [Pembellus.]  Or,  the  secret  im- 
pulses of  God  which  emanate  from  His  counsel  and  provi- 
dence ;  the  prophet  implies  that  all  the  revolutions  in  the 
world  are  from  the  Spirit  of  God,  and  are  as  it  were  His 
messengers  or  spirits.  [Calvin.]  6.  north  country- 
Babylon  {Note,  Jeremiah  1. 14).  The  north  is  the  quarter 
specified  in  particular  whence  Judah  and  Israel  are  here- 
after to  return  to  their  own  land  (ch.  2.  6;  Jeremiah  3.  IS). 
"The  black  horses" go  to  Babylon,  primarily  to  represent 
the  awful  desolation  with  which  Darius  visited  it  in  the 
fifth  year  of  his  reign  (two  years  after  this  prophecy)  for 
revolting.  [Henderson.]  The  "  white"  go  after  the  "  black" 
horses  to  the  same  country;  <wo  sets  being  sent  to  it  be- 
cause of  its  greater  cruelty  and  guilt  in  respect  to  Judea. 
The  white  represent  Darius'  triumphant  subjugation  of 
It.  [MooRK.]  Rather,  I  think,  the  white  are  sent  to  victo- 
riously subdue  Medo-Persla,  the  second  world-kingdom, 
:  ylng  in  the  same  quarter  as  Babylon,  viz.,  north,  grizzled 
.  .  toward  the  south— t.  e.,  to  Egypt,  the  other  great  foe 
of  God's  people.  It  being  a  part  of  the  Grroco-Macedonlan 
kingdom,  stands  for  the  whole  of  it,  the  third  world-king- 
dom. 7.  bay— rather,  "the  fleet"  (or  "strong").  As  the 
"red"  are  not  otherwise  mentioned,  the  epithet  "fleet" 
(as  the  Hebrew  for  " bay"  ought  to  be  translated)  In  v.S 
eeems  to  apply  to  all  four,  and  here  especially  to  the  red. 
Their  ofllce  Is  to  complete  hereafter  the  work  already 
In  part  executed  by  the  previous  three  who  have  stilled 


Babylon,  Medo-Persia,  and  Greeco-Maeedonia,  viz.,  to 
punish  finally  the  last  great  foe  of  Israel,  the  final  form 
assumed  by  the  fourtli  world-kingdom,  Rome,  which  is 
to  continue  down  to  the  second  advent  of  Clirist.  Hence 
they  "  walk  to  and  fro  through  the  earth,"  counterwork- 
ing Satan's  "going  to  and  fro  in  the  earth"  (Job  1.7;  2 
Thessalonians  2.  S,  9;  1  Timothy  4.  1),  in  connection  with 
the  last  awful  development  of  the  fourth  world-kingdom. 
Tbeir  "fleetness"  is  needed  to  counteract  his  restless  ac- 
tivity ;  their  red  colour  i mpl  ies  the  final  great  carnage  (Eze- 
kiel  39;  Revelation  19. 17, 18, 21).  8.  north  . .  .  quieted  .  .  . 
my  spirit— I.  e.,  caused  my  anger  to  rest  (Margin,  Judges  8. 
3 ;  Ecclesiastes  10. 4 ;  Ezekiel  5. 13 ;  16.  42).  Babylon  alone  of 
the  four  great  world-kingdoms  had  in  Zecharlah's  time 
been  finally  punished;  therefore,  in  its  case  alone  does 
God  now  say  His  anger  is  satisfied;  the  others  had  as  yet 
to  expiate  their  sin,  tlie  fourth  bas  still  to  do  so. 

9-15.  Ninth  Vision.  The  Crowning  of  Joshua.  The 
double  crown  is  placed  on  Joshua's  head,  symbolizing 
tliat  the  true  priestliood  and  tlio  kingdom  shall  be  con- 
ferred on  the  one  Messiah.  Cf.  Hebrews  6.  20;  7. 1-21,  on 
Melchizedck,  who  similarly  combined  the  kingdom  and 
priesthood  as  type  of  Messiah.  10.  Take  of  them  of  the 
captivity— Take  silver  and  gold  (v.  11)  from  them.  The 
three  named  came  from  Babylon  (where  some  of  the  ex- 
iled Jews  still  were  left)  to  present  gifts  of  silver  and  gold 
towards  the  building  of  the  temple.  But  in  i\  11,  14, 
"crowns"  are  directed  to  be  made  of  them,  then  to  be  set 
on  Joshua's  head,  and  to  be  deposited  in  the  temple  as  a 
memorial  of  the  donors,  until  Messiah  shall  appear. 
Hcldal— meaning  ro&j(5<.  Called  Helemhciow .  Tobijah — 
I.  e.,  the  goodness  of  God.  Jcrtalali — i.  e.,  God  knows,  which 
are  come  from  Babylon — This  clause  in  the  Hebrew 
comes  after  "Josiali  son  of  Zephaniah."  Therefore, 
MooRE  thinks  Josiah  as  well  as  the  three  "came  from 
Babylon."  But  as  he  has  a  "house"  at  Jerusalem,  he  is 
plainly  a  resident,  not  a  visitor.  Tlierefore  English  Ver- 
sion is  ri^ht;  or  Mauker,  "Josiah  son  of  Zephaniah,  to 
ivhom  tliey  are  come  (as  guests)  from  Babylon."  the  same 
day— No  time  was  to  be  lost  to  mark  <he  significancy  of 
their  coming  from  afar  to  otter  gifts  to  Vte  temple,  tj^pify- 
ing,  in  the  double  crown  made  of  their  gifts  and  set  on 
Joshua's  head,  the  gathering  in  of  Israel's  outcasts  to 
Messiah  hereafter,  who  shall  then  be  recognized  as  the 
true  king  and  priest.  11.  The  high  priest  woi-e  a  crown 
above  the  mitre  (ch.  3.5;  Leviticus  8.9).  Messiah  shall 
wear  many  crowns,  one  surmounting  the  other  (Revela- 
tion 19.  12).  It  was  a  thing  before  unlinown  in  tlie  Levit- 
ical  priesthood,  that  tlie  same  person  should  wear  at  once 
the  crown  of  a  king  and  that  of  a  high  priest  (Psaliii  IIG. 
4;  Hebrews  5.  10).  Messiah  shall  be  revealed  fullj'  in  this 
twofold  dignity  when  He  shall  "restore  the  kingdom  to 
Israel"  (Acts  1.  6).  13.  Belnold  the  mnix— viz.,  shall  arise. 
Pilate  unconsciously  spake  God's  will  concerning  Him, 
"JBehold  the  man"  (John  19.5).  The  sense  here  is,  "  Be- 
hold in  Joshua  a  remarkable  shadowing  forth  of  Mes- 
siah." It  is  not  for  his  own  sake  that  the  crown  is  placed 
on  hira,  but  as  type  of  Messiah  about  to  be  at  once  king 
and  priest.  Joshua  could  not  individually  be  crov/ned 
king,  not  beiug  of  the  royal  line  of  David,  but  only  in  his 
representative  character.  Branch— (Xo/c,  ch.  3.8;  Isaiah 
4.  2;  Jeremiah  23.  5;  33. 15).  he  shall  grow  «p  outof  his 
place— retaining  tlie  image  of  a  "  brancli ;"  "He  shall 
sprout  up  from  His  place,"  i.  e.,  tlie  place  peculiar  to  Him  : 
not  merely  from  Bethlehem  or  Nazareth,  but  by  his  own 
power,  without  man's  aid,  in  His  mirneulous  conception 
[Henderson];  a  sense  brought  out  in  the  original,  "from 
under  Himself,"  or  "from  (of)  Himself."  [Calvin.] 
Moore  makes  it  refer  to  his  growing  lowly  in  7iis place  of 
obscurity,  "as  a  tender  plant  and  a  root  out  of  a  dry 
ground"  (Isaiah  53.2),  for  thirty  5-ears  unknown  except 
as  the  reputed  son  of  a  carpenter.  Maurek  translates, 
"Under  Him  there  siiall  be  growth  (in  the  Church)." 
English  Version  accords  better  with  the  Hebrew  (cf.  Exodus 
10.  23).  The  idea  in  a  Branch  is  that  Christ's  glory  is  grow- 
ing, not  yet  fuU.v  manifested  as  a  full-grown  tree.  There- 
fore men  reject  Him  now.  build  t!ic  lemple- The  prom» 
Ise  of  the  future  true  building  of  the  spiritual  temple  bv 

723 


Chrkt  the  Branch  Typified. 


ZECIIAEIAH  VII. 


Fasting  Reproved  by  Zecharxah 


Messiah  (Matthew  16.  18;  1  Corinthians  3.  17;  2  Corin- 
thians 6. 16;  Ephesians  2. 20-22 ;  Hebrews  3.  3)  is  an  earnest 
to  assure  the  Jews,  that  the  material  temple  will  be  built 
by  Joshua  and  Zerubbabel,  in  spite  of  all  seeming  ohsta- 
cles.  It  also  raises  their  tlioughts  beyond  the  material  to 
the  spiritual  temple,  and  also  to  the  future  glorious  tem- 
ple, to  be  reared  in  Israel  under  Messiah's  superintend- 
ence (Ezekiel  40.,  41.,  42.,  43).  The  repetition  of  the  same 
clause  {v.  13)  gives  emphasis  to  the  statement  as  to  Mes- 
siah's work.  13.  bear  tlie  glory— i.  e.,  wear  the  insignia 
of  the  kingly  glory,  "the  crowns"  (Psalm  21.5;  102. 16; 
Isaiah  52. 13).  He  himself  shall  bear  the  glory,  not  thou, 
Joshua,  though  thou  dost  bear  the  crowns.  The  Church's 
dignity  is  in  her  head  alone,  Christ.  So  Eliakim,  type  of 
Messiah,  was  to  have  "all  the  glory  of  his  father's  house 
hung  upon  him"  (Isaiah  22.24).  sit— implying  security 
and  permanence,  priest  .  .  .  throne— (Genesis  14.  18; 
Psalm  110. 4 ;  Hebrews  5. 6, 10 ;  6. 20 ;  7).  counsel  of  peace  . . . 
between.  .  .  both— Joshua  and  Zerubbabel,  the  religious 
and  civil  authorities  co-operating  in  the  temple  typify 
t\ie peace,  or  harmonious  union,  beiweeji  both  the  kingly 
and  priestly  offices.  The  kingly  majesty  shall  not  de- 
press the  priestly  dignity,  nor  the  priestly  dignity  the 
kingly  majesty.  [Jerome.]  The  peace  of  the  Church,  for- 
merly sought  for  in  the  mutual  "counsels"  of  the  kings 
and  the  priests,  who  had  been  always  distinct,  shall  be 
perfectly  ensured  by  the  concurrence  of  the  two  offices 
in  the  one  Messiah,  who  by  his  mediatorial  priesthood 
purchases  it,  and  by  His  kingly  rule  maintains  it.  Vi- 
TRiNGA  takes  "His  throne"  to  be  Jehovah  the  Father's. 
Thus  it  will  be,  "there  shall  be  .  .  .  peace  between  the 
Branch  and  Jehovah."  [Ludovicus  de  Dieu.]  The  other 
view  is  better,  viz.,  "Messiah's  throne."  As  Priest  He  ex- 
piates sin ;  as  King,  extirpates  it.  "  Counsel  of  peace," 
implies  that  it  is  the  plan  of  infinite  "wisdom,"  whence 
Messiah  is  called  "  Counsellor"  (Isaiah  9.  6;  Ephesians  1. 
8,  11;  Hebrews  6.  17).  Peace  between  the  kingly  and 
priestly  attributes  of  Messiah  implies  the  harmonizing 
of  the  conflicting  claims  of  God's  justice  as  a  King,  and 
His  love  as  a  Father  and  Priest.  Hence  is  produced  peace 
to  man  (Luke  2. 14;  Acts  10.  36;  Ephesians  2. 13-17).  It  is 
only  by  being  pardoned  through  His  atonement  and  ruled 
by  His  laws,  that  we  can  find  "peace."  The  royal 
"throne"  was  always  connected  with  the  "temple,"  as  is 
the  case  in  the  Apocalypse  (Revelation  7. 15),  because 
Christ  is  to  be  a  king  on  His  throne  and  a  priest,  and  be- 
cause the  people,  whose  "king"  the  Lord  is,  cannot  ap- 
proach Him  except  by  a  priestly  mediation.  [Rocs.] 
Jesus  shall  come  to  efifect,  by  His  presence  (Isaiah  11.  4  ; 
Daniel  7. 17),  that  which  is  looked  for,  in  His  absence,  by 
other  means  in  vain.  He  shall  exercise  His  power  medi- 
atorially  as  priest  on  His  throne  (v.  13);  therefore  His 
reign  is  for  a  limited  period,  which  it  could  not  be  if  it 
were  the  final  and  everlasting  state  of  glory.  But  being 
for  a  special  purpose,  to  reconcile  all  things  in  this  world, 
now  disordered  by  sin,  and  so  present  it  to  God  the  Father 
that  He  may  again  for  the  first  time  since  the  fall  come 
into  direct  connection  with  His  creatures;  tlierefore 
it  is  limited,  forming  the  dispensation  in  the  fulness 
of  times  (Ephesians  1. 10),  when  God  shall  gather  in  one 
all  things  in  Clirist,  the  final  end  of  which  shall  be,  "God 
all  in  all"  (1  Corinthians  15.  24-28).  14r.  the  croivns 
shall  be  to  Heleni,  &c.  ...  a  memorial — deposited 
in  the  temple,  to  the  honour  of  the  donors;  a  memorial, 
too,  of  the  coronation  of  Joshua,  to  remind  all  of  Messiah, 
the  promised  antitypical  king-priest,  soon  to  come.  Helem, 
the  same  as  Heldai  above.  So  Hen  (i.  e.,  favour)  is  another 
name  for  Josiah  {i.  e.,  Ood  founds)  above.  Tlie  same  per- 
son often  had  two  names.  15.  they  .  .  .  far  olf  shall 
bnild— The  reason  why  the  crowns  were  made  of  gold  re- 
ceived from  afar,  viz.,  from  the  Jews  of  Babylon,  was  to 
typify  the  conversion  of  the  Gentiles  to  Messiah,  King  of 
Israel.  This,  too,  was  included  in  the  "  peace"  spoken  of 
In  V.  13  (Acts  2.89;  Ephesians  2.  12-17).  Primarily,  how- 
ever, the  return  of  the  dispersed  Israelites  "from  afar" 
(Isaiah  60.  9)  to  the  king  of  the  Jews  at  Jerusalem  is  in- 
tended; to  be  followed,  secondly,  by  the  conversion  of  the 
Gentiles  from  "far  off"  (ch.  2.  11;  8.  22,  23;  Isaiah  00.  10; 
724 


57.  19).  build  In  the  temple — Christ  "builds  the  temple" 
(v.  12, 13;  Hebrews  8.  3,  4) :  His  x>eople  "build  in  the  tem- 
ple." Cf.  Hebrews  3.  2,  "Moses  in  Ilis  house."  ye  shall 
know,  &c. — when  the  event  corresponds  to  the  predicticin 
(ch.  2.  9 ;  4.  9).  this  shall  coine  to  pass,  if  ye  .  .  .  obey, 
&c. — To  the  Jews  of  Zechariah's  day  a  stimulus  is  given  to 
diligent  prosecution  of  the  temple  building,  the  work 
which  it  was  meanwhile  their  duty  to  fulfil,  relying  on 
the  hope  of  the  Messiah  about  afterwards  to  glorify  It. 
The  completion  of  the  temple  shall  "come  to  pass,"  if  ye 
diligently  on  your  part  "  obey  the  Lord."  It  is  not  meant 
that  their  unbelief  could  set  aside  God's  gracious  purpose 
as  to  Messiah's  coming.  But  there  is,  secondarily,  meant, 
tliat  Messiah's  glory  as  priest-king  of  Israel  shall  not  be 
manifested  to  the  Jews  till  they  turn  to  Him  with 
obedient  penitence.  They  meanwhile  are  cast  away 
"branches"  until  they  be  "grafled"  in  again  on  the 
Branch  and  their  own  olive  tree(ch.  38;  12. 10-12;  Matthew 
23.  39;  Romans  11. 16-24). 

CHAPTER   VII. 

Ver.  1-14.    II.  Didactic  Part,  chaps  7.,  8.    Obedience, 

RATHER    THAN    FASTING,    ENJOINED:     ITS    REWARD.       1. 

fourth  year  of  .  .  .  Dariiis— two  years  after  tlie  previous 
prophecies  (ch.  1. 1,  &c.).  Chisleu — meaning  torpidity,  the 
state  in  which  nature  is  in  November,  answering  to  this 
month.    3.  tliey  .  .  .  sent  unto  ,   .  .  Itouse  of  God— the 

Jews  of  the  country  sent  to  the  house  ^f  God  or  congrega- 
tion at  Jerusalem.  The  altar  was  long  since  reai-ed  (Ezra 
3.  3),  though  the  temple  was  not  completed  till  two  years 
afterwards  (Ezra  6.  15).  The  priests'  duty  was  to  give  de- 
cision on  points  of  the  law  (Deuteronomy  17.  9;  Matthew 
2. 4).  Beth-el  is  here  usetl  instead  of  Belh-JehovaJi,  because 
the  religious  authorities,  rather  than  the  house  itself  (de- 
signated Beth-Jehovah  next  verse),  are  intended.  The 
old  Beth-el  had  long  ceased  to  be  the  seat  of  idol-wor- 
ship, so  that  the  name  had  lost  its  opprobrious  meaning. 
"The  house  of  the  Lord"  is  used  for  the  congregation  of 
Avorshippers  headed  by  their  priests  (ch.  3.  7;  Hosea  8. 1), 
Maurer  makes  the  "house  of  God"  nominative  to 
"sent."  Henderson  makes  "Beth-el"  so.  Shcrezer— an 
Assyri.an  name  meaning,  Prefect  of  the  treasury.  Regem- 
melech— meaning.  The  king's  official.  These  names  per- 
haps intimate  the  semi-heathen  character  of  the  inquir- 
ers, which  may  also  be  implied  in  the  name  "Beth-el" 
{Hebrew  for  "  house  of  God"),  so  notorious  once  for  i  ts  calf- 
worship.  They  sent  to  Jehovah's  house  as  their  forefathers 
sent  to  old  Beth-el,  not  in  the  spirit  of  true  obedience. 
pray  before  the  Lord — lit.,  to  entreat  the  face  of,  &c.,  f.  e.,  to 
offer  sacrifices,  the  accompaniment  of  prayers,  to  con- 
ciliate His  favour  (1  Samuel  13. 12).  3.  should  I  weep  in 
the  ftfth  month—"  I"  represents  here  the  people  of  God 
(cf.  ch.  8.  21).  This  rather  favours  Maurer's  view,  taking 
"tlie  house  of  God,"  the  congregation,  as  nominative  to 
"sent."  Tlieir  hypocrisy  appeared  because  they  sliowed 
more  concern  about  a  ceremony  of  human  institution 
(not  improper  in  itself)  than  about  moral  obedience.  If, 
too,  tliey  had  trusted  God's  promise  as  to  the  restoration 
of  Church  and  State,  the  fast  would  have  now  given  place 
to  joy,  for  wliich  tliere  was  more  cause  than  for  grief. 
[Pembellus.]  to  the  prophets— Haggai  and  Zechariah 
especially.  The  tenth  day  of  the  fifth  month  was  kept  a  fast, 
being  the  anniversary  of  the  destruction  of  Jerusalem 
(Jeremiah  52.  12-14).  Tlioy  ask,  Should  the  fast  be  con- 
tinued,  now  that  the  temple  and  city  are  being  restored? 
separating  myself— sanctifying  myself  by  separation, 
not  only  from  food,  but  from  all  defilements  (cf.  Joel  2. 
16),  as  was  usual  in  a  solemn  fast.  5.  speak  imto  all— The 
question  had  been  aslied  in  tlie  name  of  the  people  in 
general  by  Sherezer  and  Rcgem-inelech.  The  self-im- 
posed fast  they  were  tired  of,  not  having  observed  it  in  the 
spirit  of  true  religion,  seventli  month— This  fast  was  ia 
memory  of  the  murder  of  Gedaliah  and  those  with  him 
at  Mizpah,  issuing  in  the  dispersion  of  the  Jews  (2  Kings 
25.  23,  26 ;  Jeremiah  41.  1-3).  did  ye  .  .  .  fast  unto  me  1— 
No;  it  was  to  gratify  your.wlveu  in  hypocritical  will-wor- 
ship.   If  it  had  been  "  unto  me"  ye  would  have  "  separated 


Sin  the  Cause  of  Punishment. 


ZECHARIAH  VIII. 


The  Restoration  of  Jerusalem. 


yourselves"  not  only  from  food,  but  from  your  sins  (Isaiah 
58.  3-7).  They  falsely  made  the  fast  an  end  intrinsically 
meritorious  in  itself,  not  a  means  towards  God's  glory  in 
their  sanctification.  The  true  principle  of  piety,  reference 
to  God,  was  wanting:  hence  the  emphatic  repetition  of 
"unto  me."  Before  settling  questions  as  to  the  outward 
fornis  of  piety  (however  proper,  as  in  this  case),  tlie  great 
question  was  as  to  piety  itself;  that  being  once  settled,  all 
tlieir  outward  observances  become  sanctified,  being  "  unto 
the  Lord"  (Romans  li.  6).  G.  ii\(i.-a.ot  ye.  cat  for  yourselves  ? 
'-lit.,  "Is  it  not  ye  who  eat?"  i.  e.,  it  is  not  unto  me  and 
my  glory.  It  tends  no  more  to  my  glory,  your  feasting 
than  your  fasting.  7.  Should  ye  not  Jiear  tlie  ^vords— 
rather,  "Should  pe  not  do  the  words,"  as  their  question 
naturally  was  as  to  what  they  should  do  (v.  3);  "  hearing" 
is  not  mentioned  till  t'.  12.  The  sense  is,  It  is  not  fasts 
that  Jehovah  requires  of  you,  but  tliat  ye  sliould  keep  His 
precepts  given  to  you  at  the  time  wlien  Jerusalem  was  in 
its  integrity.  Hatl  ye  done  so  then,  ye  would  have  had  no 
occasion  to  institute  fasts  to  commemorate  its  destruction, 
for  it  would  never  have  been  destroyed  (v.  9-H).  [Mau- 
KER.]  Or,  as  Margin,  "Are  not  these  the  words"  of  tlie 
older  prophets  (Isaiah  58.  3;  Jeremiah  14. 12)  which  threat- 
ened a  curse  for  disobedience,  which  the  event  has  so 
awfully  confirmed.  If  ye  follow  them  in  sin,  ye  must 
follow  them  in  sulTering.  English  Version  is  good  sense: 
Ye  inquire  anxiously  about  the  fasts,  wliereas  ye  ouglit 
to  be  anxious  about  hearing  the  lesson  tauglit  by  the 
former  prophets,  and  verified  in  the  nation's  punishment ; 
penitence  and  obedience  are  required  rather  than  fasts. 
tlie  plain — south-west  of  Jerusalem.  They  then  in- 
habited securely  the  region  most  unguarded.  9.  spenketli 
—implying  that  these  precepts  addressed  to  their  ances- 
tors were  the  requirements  of  Jehovali  not  mcrelj-  tlien, 
but  now.  We  must  not  only  not  hurt,  but  help  our  fellow- 
men.  God  is  pleased  with  such  loving  obedience,  rather 
tlian  with  empty  ceremonies.  10.  imagine  evil — i.  e., 
devise  evil.  LXX.  take  it.  Harbour  not  tlie  desire  of  re- 
venge (Leviticus  19. 18).  "  Devise  evil  against  one  another" 
is  simpler  (Psalm  36.  4;  Micah  2. 1).  11.  pulled  a-»vay  tUe 
Blioulder — lit.,  "presented  a  refractory  shoulder;"  an 
image  from  beasts  refusing  to  bear  the  yoke  (Margin, 
Neliemiah  9.  29).  stopped  .  .  .  earg — (Isaiah  C.  10;  Jere- 
miah 7.  26  ;  Acts  7.  57.)  13.  hearts  .  .  .  adamant— (Ezekiel 
3.  9:  11.  19.)  Liord  .  .  .  sent  in  liis  Spirit  by  .  .  .  prophets 
— ?".  c.,  sent  by  the  former  prophets  inspired  ivilh  His  Spirit. 
therefore  .  .  .  great-wrath — (2  Chronicles  36. 16.)  As  they 
pushed  from  them  the  yoke  of  obedience,  God  laid  on 
them  the  yoke  of  oppression.  As  they  made  their  lieart 
hard  as  adamant,  God  brake  tlieir  hard  hearts  with  judg- 
ments. Hard  hearts  must  expect  hard  treatment.  The 
harder  the  stone,  the  harder  the  blow  of  the  hammer  to 
breakit.  3.  he  cried— by  his  prophets,  they  cried— in  their 
calamities.  I . .  .  not  hear —retribution  in  kind  (Proverbs 
1.24-26;  Isaiah  1.15;  Micah  3. 4).  14.  whirlwind— of  wrath 
(Nullum  1.  3).  nations  -whoin  they  Une^v  not — foreign 
and  barbarous,  desolate  after  them — after  their  expul- 
sion and  exile.  It  was  ordered  remarkably  by  God's 
providence,  that  no  occupants  took  possession  of  it,  but 
that  during  the  Jews'  absence  it  was  reserved  for  tliem 
against  their  return  after  seventy  years,  tliey  laid  .  .  , 
desolate— the  Jews  did  so  by  their  sins.  The  blame  of 
their  destruction  lay  with  themselves,  rather  than  with 
the  Babylonians  (2  Chronicles  36.  21).  pleasant  land- 
Canaan.    Lit.,  the  land  of  desire  (Jeremiah  3. 19). 

CHAPTER    VIII. 

Ver.  1-23.     CONTINUATIOK  OF  THE  SUBJECT  IN  CHAP.  7. 

After  urging  them  to  obedience  by  the  fate  of  their  fathers,  he 
urges  them  to  it  by  promises  of  coming  prosj)erity.  ii,  jealous 
for  Zlon— <Ch.  1. 14.)  with  great  fury— against  her  op- 
pressors. 3. 1  am  returned— t.  e.,  I  am  determined  to  re- 
turn. My  decree  to  that  effect  Is  gone  forth.  Jerusalem 
.  .  .  city  of  truth— I.  e.,  faithful  to  her  God,  who  is  the 
Ooil  of  truth  (Isaiah  1.  21,  26;  John  17.  17).  Never  yet  fully 
fulfilled,  therefore  still  to  be  so.  the  mountain  of  the 
Lord— (iBaiah  2.  2,  3.)    holy  mountain— (Jeremiah  31.  23.) 


4.  So  tranquil  and  prosperous  shall  the  nation  he,  that 
wars  shall  no  longer  prematurely  cut  off  the  people:  men 
and  women  shall  reach  advanced  ages.  The  promise  of 
long  life  was  esteemed  one  of  the  greatest  blessings  in  the 
Jewish  theocracy  with  its  temporal  rewards  of  obedience 
(Exodus  20.  12;  Deuteronomy  4.  40).  Hence  this  is  a  lead- 
ing feature  in  millennial  blessedness  (Isaiah  65.  20,  22). 
for  very  age— ?i7.,  "  for  multitude  of  days."  5.  hoys  and 
girls  playing— implying  security  and  a  numerous  prog- 
eny, accounted  a  leading  blessing  among  the  Jews.  Con- 
trast Jeremiah  6.  11;  9.  21.  6.  However  impossible  these 
things  just  promised  by  me  seem  to  you,  they  are  not  so 
with  God.  The  "  remnant"  that  had  returned  from  the 
captivity,  beholding  the  city  desolate,  and  the  walls  and 
houses  in  ruins,  could  hardly  believe  what  God  promised. 
The  expression  "  remnant"  glances  at  their  ingratitude  in 
I'atiug  so  low  God's  power,  though  they  had  experienced 
it  so  "marvellously"  displayed  in  their  restoration.  A 
great  source  of  unbelief  is,  men  "limit"  God's  power  l»y 
their  own  (Psalm  78.19,  20,41).  these  days  — "of  small 
things''  (ch.  4.  10),  when  such  great  things  promised 
seemed  incredible.  Maurer,  after  Jerome,  translates, 
"  in  those  days;"  i.  e.,  if  the  thing  which  I  promised  to  do 
in  those  days,  seem  "  marvellous,"  etc.  7.  save  iny  people 
from  .  . .  east .  .  .  -west— r.  c.,  from  every  region  (cf.  Psalm 
50. 1;  the  "West"  is  lit.,  "  the  going  down  of  the  sun")  to 
which  they  are  scattered  ;  they  are  now  found  especially 
in  countries  west  of  Jerusalem.  The  dispersion  under 
Nebuchadnezzar  was  only  to  tlie  east,  r/z.,  to  Babylonia. 
The  restoration,  including  a  spiritual  return  to  God  (v.  8), 
here  foretold,  must  therefore  be  still  future  (Isaiah  11. 11, 
12;  43.5,6;  Ezekiel  37.  21 ;  Amos9.  14,  15;  also  ch.  13.  9; 
Jeremiah  30.  22;  31.  1,  33).  8.  in  truth— in  good  faith,  both 
on  their  side  and  mine :  God  being  faithful  to  His  everlast- 
ing covenautand  enabling  tliem  bj^  His  Spirit  to  be  faith- 
ful to  him.  9-13.  All  adversities  formerly  attended  them 
when  neglecting  to  build  the  temple  :  but  now  God  prom- 
ises all  blessings,  as  an  encouragement  to  energy  in  the 
work,  hands  .  .  .  strong— be  of  courageous  mind  (2  Sam- 
uel 16. 21),  not  merely  in  building,  but  in  general,  as  having 
such  bright  prospects  (r.  13,  &c.).  these  days— the  time  that 
had  elapsed  between  the  prophet's  having  spoken  "these 
words"  and  the  time  (v.  10;  cf.  Haggai  2.  15-19)  when  they 
set  about  in  earnest  restoring  the  temple,  the  pi-ophets 
—Haggai  and  Zechariah  himself  (Ezra5. 1,  2).  The  same 
prophets  who  promised  prosperity  at  the  foundation  of 
the  temple,  now  promised  yet  greater  blessings  hereafter. 
10.  before  these  days— before  the  time  in  which  ye  again 
proceeded  with  the  building  of  the  temple  (v.  9),  viz.,  at 
the  time  that  the  temple  lay  neglected,  no  hire  for  man 
. ,  ,  beast- 1.  e.,  no  produce  of  the  field  to  repay  the  labour 
of  man  and  beast  on  it  (Haggai  1.  6,  9,  10;  2.  16).  neither 
.  .  .  peace  to  him  that  -wciit  out  or  came  in— (2  Chroni- 
cles 15.  5.)  No  one  could  in  safety  do  his  business  at  home 
or  abroad,  in  the  city  or  in  the  country,  Avhether  going  or 
returning,  because  of  the  affliction  — so  sorely  j)rcsscd 
were  they  by  the  foe  outside.  Maurer  translates,  "  Be- 
cause of  the  foe"  (Ezra  4.  1).  every  one  against .  .  .  neigh- 
bour—There was  intestine  discord,  as  well  as  foes  from 
without.  11.  "  But  now  that  the  temple  has  been  built,  I 
will  not  do  as  I  liad  formerly  done  to  those  who  returned 
from  Babylon."  [Jerome.]  Henceforth  I  will  bless  you. 
13.  seed  .  .  .  prosperous— i.  e.,  shall  not  fail  to  yieW 
abundantly  (Hosea  2.  21,  22;  Haggai  2.  19).  Contrast  with 
this  verse  Haggai  1.6,9-11;  2.16.  dew— especially  bene- 
ficial in  hot  countries  where  rain  is  rare.  13.  a  cxirse- As 
the  heathen  have  made  you  another  name  for  a  curse, 
wishing  to  their  foes  as  bad  a  lot  as  yours  (Jeremiah  24.  91 
29. 18) ;  so  your  name  shall  be  a  formula  of  blessing,  so  that 
men  shall  say  to  their  friend.  May  thy  lot  be  as  happy  as 
that  of  Judah  (Genesis  48.  20).  Including  also  the  idea  of 
the  Jews  being  a  source  of  blessing  to  the  Gentile  nations 
(Micah  5.7;  Zephaniah  3.20).  The  distinct  mention  of 
"  Judah"  and  "  Israel"  proves  that  the  prophecy  has  not  yet 
had  its  full  accomplishment,  as  Israel  (the  ten  tribes)  has 
never  yet  been  restored,  though  individuals  of  Israel  re- 
turned with  Judah.  14. 1  thought— I  determined,  yow 
— i.  e.,  your  fathers,  with  whom  ye  are  one;  the  Jewish 

725 


Oood  Works  Required  by  God. 


ZECHARIAH  IX. 


God  Befendeih  His  Churcn, 


Churcli  of  all  ages  being  regarded  as  an  organic  whole  (cf. 
Haggai  2.  5 ;  Matth«W  23.  31, 32),    repented  not— I  changed 
not  my  purpose,  because  they  changed  not  their  mind  (2 
Ohronicles  36. 16).    With  the  froward  God  shows  Himself 
froward  (Psalm  18.  26).    If  the  threatened  punishment  has 
been  so  unchangeably  inflicted,  much  more    will    God 
surely  give  the  promised  blessing,  which  is  so  much  more 
consonant  to  His  nature  (Jeremiah  31.  28)..    16, 17.  The 
])romised  blessings  are  connected  with  obedience.    God's 
(covenanted  grace  will  lead  those  truly  blessed  by  it  to 
holiness,  not  licentiousness.    ti-utU  to  .  .  .  neighbour- 
not  that  tlie  truth  should  not  be  spoken  to  foreigners  too; 
but  he  makes  it  an  aggravation  of  their  sin,  that  they 
spared  not  even  their  brethren.    Besides,  and  above  all 
outward  ordinances  (ch.  7.  3),  God  requires  truth  and  jus- 
tice,   judgment  of .  .  .  peace— Equitable  decisions  tend 
to  allay  feuds  ^nd  produce  peace,  gates— the  place  wliere 
courts  of  judicature  in  the  East  were  held.    17.  all  tJiese 
...  I  hate— therefore  ye  too  ought  to  hate  them.    Relig- 
.  ion  consists  in  conformity  to  God's  nature,  that  we  should 
love  what  God  loves,  and  hate  what  God  hates.    18, 19. 
The  prophet  answers  the  query  (ch.  7.  3)  as  to  the  fast  in 
the  fifth  month,  by  a  reply  applying  to  all  their  fasts: 
these  are  to  be  turned  into  days  of  rejoicing.    So  Jesus 
replied  to  His  disciples  when  similarly  consulting  Him 
as  to  why  fasting  was  not  imposed  by  Him,  as  it  was 
by  John  the  Baptist.    When  the  Sun  of  righteousness 
shines,  tears  are  dried  up  (Matthew  9. 15).    So  hereafter 
(Isaiah  35.  10).    fast  of  .  .  .  fourth  month— On  the  fourth 
month  of  the  eleventh  year  of  Zedekiah's  reign,  on  the 
ninth  day,  Jerusalem  was  taken  (Jeremiah  39.  2;  52.  6,  7). 
It  was  therefore  made  a  fast  day.    fiftli  .  .  .  seventJn— 
(Notes,  ch.  7.  3-5.)    tenth- On  the  tenth  month  and  tenth 
day,  in  the  ninth  year  of  Zedekiah,  the  siege  began  (Jere- 
miah 52.4).    therefore  love  the  truth — or,  ^' only  love." 
English  Version  is  better.    God's  blessing  covenanted  to 
Israel  is  not  made  to  depend  on  Israel's  goodness:  but 
Israel's  goodness  should  follow  as  the  consequence  of  God's 
gracious  promises  (v.  16, 17 ;  ch.  7.9, 10).    God  will  bless,  but 
not  those  who  harden  themselves  in  sin:    30.  (Isaiah  2. 3 ; 
Micah  4.  2.)    Thus  salth  the  Lord  of  liosts — A  preface 
needed  to  assure  the  Jews,  now  disheartened  by  the  perils 
sur'  ounding  them,  and  by  the  humble  aspect  of  t  lie  tem- 
ple     "Unlikely  as  what  follows  may  seem  to  you,  Jelio- 
vah  of  hosts,  boundless  in  resources,  saith  it,  therefore  it 
shall  be  so."    Just  before  Christ's  coming,  a  feeling  grew 
up  among  the  heathen  of  the  unsatisfactoriness  of  their 
sj'stems  of  religion  and  philosophy  ;  this  disposed  them 
favoui'ably  towards  the  religion  of  the  Jew,  so  that  prose- 
lytes embraced   the  worship  of  Jehovah  from  various 
parts  of  Asia;  these  again  were  predisposed  to  embrace 
Chi'istianity  when  preached  to  them  (Acts  2. 9-12, 41).   But 
the  full  accomplishment  of  the  conversion  of  the  Gentiles 
foretold  here  is  resei'ved  till  "Jerusalem"  (v.  22)  becomes 
the  centre  of  Christianized  Jewry  (Romans  11. 12, 15).    31. 
liet  us  .  .  .  I  — manifesting   zeal   and   love:    converted 
themselves,  they  seek  the  conversion  of  others  (Song  of 
Solomon  1.  4).    To  exhortation  in  general  ("  Let  us  go"), 
they  add  individual  example  ("  I  will  go").    Or,  the  change 
from  plural  to  singular  implies  that  the  general  consent 
in  religious  earnestness  leads  each  individual  to  decide  for 
God.    go  speedily— Ji^,  go,  going:  implying  intense  earn- 
estness,   pray— Hebrew,  entreat  the /ace  (ch.  7.  2);  entreat 
His  favour  and  grace.     33.  many  .  .  .  strong  nations 
...  in  Jerusalem — in  contrast  to  the  few  and  weak  Jews 
now  building  the  temple  and  city,  then  such  shall  be  their 
influence  that  many  and  strong  nations  shall  come  to  wor- 
ship Jehovah  their  God  in  Jerusalem  (Isaiah  60. 3;  66.  23). 
33.  ten— a  definite  number  for  an  indefinite.    So  in  Le- 
viticus 22.  26;  Numbers  14.  22.     of  all  languages  of  the 
nations—;,  e.,  of  nations  of  all  languages  (cf.  Isaiah  66. 18; 
Revelation  7. 9).    take  hold  of  the  sUirt— a  gesture  of  sup- 
pliant entreaty  as  to  a  superior.    Cf.  Isaiah  3.6;  4. 1,  on  a 
different  occasion.     The  Gentiles  shall  eagerly  seek  to 
share  the  religious  privileges  of  the  Jew.    The  skirt  with 
a  fringe  and  blua  riband  upon  it  (Numbers  15. 38;  Deute- 
ronomy 22. 12)  was  a  distinguishing  badge  of  a  Jew.    God 
l»  with  you— the  eflfect  produced  on  unbelievers  in  enter- 
726 


ing  the  assemblies  of  the  Church  (1  Corinthians  14.  25). 
But  primarily,  that  produced  on  the  nations  in  witness- 
ing the  deliverance  of  the  Jews  by  Cyrus.  Finally,  that 
to  be  produced  on  the  nations  by  the  future  grand  inter- 
position of  Messiah  in  behalf  of  His  people. 

CHAPTEE    IX. 

Ver.  1-17.  Chaps.  9.  to  14.  are  Pkophetical.  Writ- 
ten long  after  the  previous  portions  of  tlie  book,  wlience 
arise  the  various  features  which  have  been  made  grounds 
for  attacking  their  authenticity,  notwithstanding  the  tes- 
timony of  the  LXX.  and  of  the  compilers  of  the  Jewish 
canon  in  their  favour.  See  Introduction.  Alexander's 
Conquests  in  Syria  (v.  1-8).  God's  People  Safe  be- 
cause HER  King  cometh  lowly,  sut  a  Saviour  (v.  9-10), 
The  Maccabean  Deliverance  a  type  thereof  {v.  11- 
17).  1.  in  ,  .  ,  Hadrach — rather,  concerning  or  against 
Hadrach  (cf.  Isaiah  21.13).  "Burden"  means  a  prophecy 
BURDENED  with  ivrath  against  the  guilty.  Maurer,  not  so 
well,  explains  it.  What  is  taken  mj9  cuid  uttered,  the  utter- 
ance, a  solemn  declaration.  Badracli— a  part  of  Syria,  near 
Damascus.  As  the  name  is  not  mentioned  in  ancient  his- 
tories, it  probably  was  tlie  less-used  name  of  a  region  hav- 
ing two  names  (Hadrach  and  Bikathaven,  Margin,  Amos 
1.5);  hence  it  passed  into  oblivion.  An  ancient  Rabbi 
Jose  is,  however,  stated  to  have  expressly  mentioned  it. 
An  Ai'ab,  Jos,  Abassi,  also  in  1768  declared  to  Michaelis, 
that  there  was  then  a  town  of  the  name,  and  that  it  was 
capital  of  the  region  Hadrach.  Tlie  name  means  enclosed 
in  Syrian,  i.  e.,  the  west  interior  part  of  Syria,  enclosed  by 
hills,  the  CcElo-Syria  of  Strabo.  [Mauker.]  Jerome  con- 
siders Hadrach  to  be  tlie  metropolis  of  Ccelo-Syria,  as  Da- 
mascus was  of  the  region  about  that  city.  Hengstenbeko 
regards  Hadrach  as  a  symbolical  name  of  Persia,  wliich 
Zechariah  avoids  designating  by  its  proper  name,  not.  to 
offend  tlie  government  under  Avhich  he  lived.  But  tlie 
context  seems  to  refer  to  the  Syrian  region,  Gesenius 
thinks  that  the  name  is  that  of  a  Syrian  king,  v.'hicli 
migli  t  more  easily  pass  into  oblivion  tlian  that  of  a  region, 
Cf.  the  similar  "land  of  Sihon,"  (fcc,  Nehemiah  9.22.  Da- 
luascvis  .  .  .  rest  thereof — i.e.,  tlie  place  on  whicli  tho 
"burden"  of  the  Lord's  wratli  shall  rest.  It  sliall  be  per- 
manently settle  on  it  until  Syria  is  utterlj'  prosti-ate. 
Fulfilled  under  Alexander  the  Great,  who  overcame  Sy- 
ria. [CUKTius,  B.  3.  and  4.]  eyes  of  man,  as  of  all  .  .  . 
Israel  .  .  .  toward  tlie  Lord — the  eyes  of  men  in  general, 
and  of  all  Israel  in  particular,  through  consternation  at 
the  victorious  progress  of  Alexander,  shall  be  directed  to 
Jeliovah.  The  Jews,  when  threatened  by  him  because  of 
Jaddua  the  high  priest's  refusal  to  swear  fealty  to  him, 
prayed  earnestly  to  the  Lord,  and  so  were  delivered 
(2  Chronicles  20. 12 ;  Psalm  23.  2).  Typical  of  the  effect  of 
God's  judgments  hereafter  on  all  men,  and  especially  ou 
the  Jews  in  turning  them  to  Him.  Maurer,  Pembellus, 
&c.,  less  probably  translate,  "  The  eyes  of  the  Lord  are  upon 
man,  as  they  are  upon  all  Israel,"  viz.,  to  punish  the  un- 
godly, and  to  protect  His  people.  He  who  lias  chastised 
His  people,  will  not  fail  to  punish  men  for  their  sins  se- 
verely. The  "all,"  I  think,  implies  that  whereas  men's 
attention  generally  (whence  "  man"  is  the  expression) 
was  directed  to  Jehovah's  judgments,  all  Israel  especially 
looks  to  Him.  3.  Hamath— a  Syrian  kingdom  with  a 
capital  of  the  same  name,  north  of  Damascus,  shall  bor- 
der thereby— shall  be  joined  to  Damascus  in  treatment, 
as  it  is  in  position ;  shall  share  in  the  burden  of  wrath  of 
which  Damascus  is  the  resting-place.  Maurer  under- 
stands "which  ;"  "Hamath,  which  borders  on  Damascus, 
also  shall  be  the  resting-place  of  JehovaK s  tvrath"  (the  latter 
words  being  supplied  from  v.  1).  Riblah,  the  scene  of  tha 
Jews'  sufferings  from  their  foe,  was  there:  it  therefore 
shall  sufler  (2  Kings  Z%  33;  25.6,  7,  20,  21).  Tyrus  .  .  .  Zl- 
don— lying  in  the  conqueror's  way  on  his  march  along 
the  Mediterranean  to  Egypt  (cf.  I»aiah  23).  Zidon,  the 
older  city,  surrendered,  and  Abdolonymus  was  made  its 
viceroy,  very  wise — in  her  own  eyes.  Referring  to  Tyre: 
V.  3  shows  wherein  her  wisdom  consisted,  viz.,  in  building  a 
stronghold,  and  heaping  up  gold  and  silver  (Ezekiel  38.  ^d 


Chd  Defendeth  His  Church. 


ZECHARIAH  IX. 


The  Coming  of  Christ  Foretold. 


12, 17).  On  Alexander's  expressing  his  wisli  to  sacrifice 
In  Hercules'  temple  in  New  Tyre  on  the  island,  she 
showed  her  wisdom  in  sending  a  golden  croAvn,  and  re- 
plylug  that  the  true  and  ancient  temple  of  Hercules  was 
at  Old  Tyre  on  the  mainland.  With  all  her  wisdom  she 
cannot  avert  her  doom.  3.  The  heathen  historian,  Dio- 
DORUS  SicULxrs  (17. 40),  confirms  this.  "  Tyre  had  the  great- 
est confidence  owing  to  her  insular  position  and  fortifica- 
tions, and  the  abundant  stores  she  liad  prepared."  New 
Tyre  was  on  an  island  700  paces  from  the  shore.  As 
Isaiah's  and  Ezekiel's  (Ezekiel  27.)  prophecies  were  di- 
rected against  Old  Tyre  on  the  mainland,  and  were  ful- 
filled by  Nebuchadnezzar,  so  Zecliariah's  are  against 
New  Tyre,  which  was  made  seemingly  impregnable  by  a 
double  wall  150  feet  high,  as  well  as  the  sea  on  all  sides. 
4.  (Ezekiel  26.  4,  12;  27.  27).  cast  lier  ont  — Hebrew,  dis- 
possess her,  i.  e.,  will  cast  her  Inhabitants  into  exile. 
[Gkotius.]  Alexander,  though  without  a  pavy,  by  in- 
credible labour  constructed  a  mole  of  the  ruins  of  Old 
Tyre  (fulfilling  Ezekiel  26.4-12,  &c.,  by  "scraping  her 
dust  from  her,"  and  "laying  her  stones,  timber,  and 
dust  in  tlie  midst  of  the  water"),  from  the  shore  to  tlie 
Island,  and,  after  a  seven  months'  siege,  took  the  city 
by  storm,  slew  with  the  sword  about  8000,  enslaved 
13,000,  crucified  2000,  and  set  the  city  on  "fire,"  as  here 
foretold.  [Cubtius,  B.  4.]  smite  her  povrer  in  tlie  sea— 
—situated  though  she  be  in  the  sea,  and  so  seeming  im- 
pregnable (cf.  Ezekiel  28. 2,  "  I  sit  in  the  seat  of  God,  in  the 
midst  of  the  sea").  "Her  power"  includes  not  only  her 
fortifications,  but  her  fleet,  all  of  which  Alexander  sunk 
in  the  sea  before  her  very  walls.  [Cubtius,  B.  4.]  Ezekiel 
26.17  corresponds,  "How  art  thou  destroyed  which  wast 
strong  In  the  sea!"  5,  Ashkelon,  &c.  —  Galh  alone  is 
omitted,  perhaps  as  being  somewhat  inland,  and  so  out 
of  the  route  of  the  advancing  conqueror.  £krou  .  .  .  ex- 
pectation .  .  .  ashamed  —  Ekron,  the  farthest  north  of 
tlie  Philistine  cities,  had  expected  Tyre  Avould  withstand 
Alexander,  and  so  check  his  progress  southward  through 
Philistia  to  Egypt.  This  hope  being  confounded  ("  put  to 
sJiame"),  Ekron  shall  "  fear."  kiug  shall  perish  from 
GRxa--its  government  shall  be  overtlirown.  In  literal 
fulfilment  of  this  prophecy,  after  a  two  montlis'  siege, 
Gaza  was  taken  by  Alexander,  10,000  of  its  inhabitants 
slain,  and  the  rest  sold  as  slaves.  Betis  the  satrap,  or 
petty  "king,"  was  bound  to  a  ciiariot  by  thongs  thrust 
tlirougli  the  soles  of  his  feet,  and  dragged  round  the  city. 
6.  bastard— not  the  rightful  heir;  vile  and  low  men,  such 
as  are  bastards  (Deuteronomy  23. 2).  [Gbotius.]  An  alien; 
so  LXX. ;  implying  the  desolation  of  the  regiou  wherein 
men  shall  not  settle,  but  sojourn  in  only  as  aliens  passing 
tlirough.  [Calvin.]  T.  take  .  .  .  his  blood  out  of .  .  . 
rxto\\t\\— Blood  was  forbidden  as  food  (Genesis  9.  4;  Levit- 
icus 7. 26).  abom.inations— things  sacrificed  to  idols  and 
theii  partaken  of  by  the  worshippers  (Numbers  25.  2;  Acts 
15. 29).  The  sense  is,  "  I  will  cause  the  Philistines  to  cease 
from  the  worship  of  idols."  even  he  shall  be  for  our  God 
—"even  he,"  like  Hamath,  Damascus,  Tyre,  &c.,  which, 
these  words  Imply,  shall  also  be  converted  to  God  (Isaiah 
56.  3,  "son  of  the  stranger  joined  himself  to  the  Lord"). 
[RosENMULLEE.]  The  "even,"  however,  may  mean,  Be- 
sides the  Hebrews,  "  even"  the  Philistine  sliall  \^;orsllip  Je- 
hovah (so  Isaiah  56.  8).  [Mauueb.]  he  shall  be  as  u  gov- 
ernor in  Judah— On  the  conversion  of  the  Philistine 
prince,  he  shall  have  the  same  dignity  "In  Judah  as  a 
governors ;"  tliere  shall  be  no  distinction.  [Hendeeson.] 
Tlie  Philistine  princes  with  their  respective  states  shall 
equally  belong  to  the  Jews'  communion,  as  if  tliey  were 
among  the  "governors" of  states  "in  Judah."  [Maubeb.] 
Ekron  as  a  Jebusite- The  Jebusites,  the  original  inliab- 
itants  of  Jerusalem,  who,  when  subjugated  by  David, 
were  incorporated  with  the  Jews  (2  Samuel  24. 16,  «tc.),  and 
enjoyed  their  privileges:  but  In  a  subordinate  position 
civilly  {i  Kings  9.20,21).  The  Jebusites'  condition  under 
Solomon  being  that  of  bond-servants  and  tributaries, 
Cai-vin  explains  the  verse  differently:  "I  will  rescue  the 
Jew  from  the  teeth  of  the  Philistine  foe  (image  from  wild 
beasts  rending  their  prey  with  their  teeth),  who  would 
have  devoured  him,  as  he  would  devour  blood  or  flesh  of 


his  abominadie  sacrifices  to  idols:  and  even  7ie,  the  seem- 
ingly ignoble  remnant  of  the  Jews,  shall  be  sacred  to  our 
God  (consecrated  by  His  favour) ;  and  though  so  long  bereft 
of  dignity,  I  will  make  them  to  be  as  governors  ruling 
others,  and  Ekron  shall  be  a  tributary  bond-servant  as 
the  Jebusite."  Thus  the  antithesis  is  between  the  Jew 
thatremaineth  (the  elect  remnant)  and  the  Ekronite.  8. 
encamp  about— (Psalm  34.  7.)  mine  house— vi2.,  the  Jew- 
ish people  (ch.  3. 7 ;  Hosea  8. 1.)  [Maubeb.]  Or,  the  temple : 
reassuring  the  Jews  engaged  in  building,  who  might 
otherwise  fear  their  work  would  be  undone  by  the  con- 
queror. [MooBE.]  The  Jews  were,  in  agreement  with 
this  prophecy,  uninjured  by  Alexander,  though  he  pun- 
ished the  Samaritans.  Typical  of  their  final  deliverance 
from  every  foe.  passeth  by  .  .  .  rcturneth— Alexander, 
when  advancing  against  Jerusalem,  was  arrested  by  a 
dream,  so  that  neither  In  "passing  by"  to  Egypt,  nor  in 
"returning,"  did  he  injure  the  Jews,  but  conferred  on 
them  great  privileges,  no  oppressor .  .  .  pass  through 
.  .  .  any  more— The  prophet  passes  from  the  immediate 
future  to  the  final  deliverance  to  come  (Isaiah  60. 18;  Eze- 
kiel 28.  24).  seen  >vith  mlue  eyes— viz.,  how  Jerusalem 
has  been  oppressed  by  her  foes  [Rosenmullee]  (Exodus  3. 
7 ;  2. 25).  God  is  said  now  to  have  seen,  because  He  now  be- 
gins to  bring  the  foe  to  judgment,  and  manifests  to  the 
world  His  sense  of  His  people's  wrongs.  9.  From  the 
coming  of  the  Grecian  conqueror,  Zechariah  malies  a 
sudden  transition,  by  the  prophetical  law  of  suggestion, 
to  the  coming  of  King  Messiah,  a  very  diflferent  character. 
daughter  of  Zion— Tlie  theocratic  people  Is  called  to  "  re- 
joice" at  the  coming  of  lier  King  (Psalm  2. 11).  unto  thee 
— He  comes  not  for  His  own  gain  or  pleasure,  as  earthly 
kings  come,  but  for  the  sake  of  His  Church :  especially 
for  the  Jews'  sake,  at  His  second  coming  (Romans  11.  26). 
he  is  iwst— righteous :  an  attribute  constantly  given  to 
Messiah  (Isaiah  45.  21;  53. 11;  Jeremiah  23.5,  6)  in  connec- 
tion with  salvation.  He  does  not  merely  pardon  by  con- 
niving at  sin,  but  He  justifies  by  becoming  the  Lord  our 
righteousness-fulflUer,  so  tliat  not  merely  mercy,  but  jus- 
tice, requires  the  justification  of  the  sinner  who  by  faith 
becomes  one  with  Christ.  God's  justice  is  not  set  aside  by 
tlie  sinner's  salvation,  but  is  magnified  and  made  honour- 
able by  it  (Isaiah  42. 1,  21).  His  future  reign  "In  righteous- 
ness," also,  is  especially  referred  to  (Isaiah  32. 1).  having 
salvation— not  passively,  as  some  interpret  It,  "saved," 
which  the  context,  referring  to  a  "  king"  coming  to  reign, 
forbids ;  also  the  old  versions,  LXX.,  Syriac,  and  Vulgate, 
give  Saviour.  Tlie  Hebrew  is  reflexive  In  sense,  "show- 
ing Himself  a  Saviour;"  "having  salvation  in  Himself" 
for  us.  Endowed  witli  a  salvation  wliich  He  bestows  as  a 
king.  Cf.  Margin,  "saving  Himself."  Cf.  Matthew  1.  21, 
in  the  Greek, '' Himself  sh.»\\  save  His  people;"  i.e., not,  by 
any  other,  but  by  Himself  shall  He  save.  [Peabson  onthe 
Creed.']  His  "liaving  salvation"  for  otliers  manifested 
that  He  had  in  Himself  tliat  righteousness  which  was  in- 
dispensable for  the  justification  of  the  unrlgliteous  (1  Cor- 
inthians 1. 30 ;  2  Corinthians  5.  21 ;  1  John  2. 1).  This  con- 
trasts beautifully  with  the  haughty  Grecian  conqueror 
wlio  came  to  destroy,  wliereas  Messiah  came  to  save. 
Still,  Messiah  shall  come  to  take  "just"  vengeance  on  His 
foes,  previous  to  His  reign  of  peace  (Malachi  4.  1,  2). 
lo-vvly — mild,  gentle:  corresponding  to  His  "riding  oiian 
ass"  (not  a  despised  animal,  as  with  us;  nor  a  badge  of 
humiliation,  for  princes  in  tlie  East  rode  on  asses,  as  well 
as  low  persons.  Judges  5. 10),  i.  e.,  coming  as  "Prince  of 
peace"  (y.  10;  Isaiah  9.6);  tiie  "  horse,"  on  tlie  contrary  is 
the  emblem  of  war,  and  shall  therefore  be  "cut  oflf."  Per- 
haps tlie  Hebrew  includes  both'  the  "  lowliness"  of  His 
outward  state  (which  applies  to  His  first  coming)  and  His 
"meekness"  of  disposition,  as  Matthew  21.5  quotes  it  (cf. 
Matthew  11.29),  which  applies  to  both  His  comings.  Both 
adapt  Him  for  loving  sympathy  with  us  men ;  and  at  the 
same  time  are  the  ground  of  His  coming  manifested  exal- 
tation (John  5.  27;  Phlllpplans  2.  7-9).  colt  — untamed, 
"  whereon  yet  never  man  sat"  (Luke  19.30).  The  symbol 
of  a  triumphant  conqueror  and  judge  (Judges  5. 10;  10.  4; 
12. 14).  foal  of  an  aan— lit.,  asses:  in  Hebrew  idiom,  the  in- 
definite plural  for  singular  (so  Genesis  8. 4,  "  mountains  ot 

727 


Promises  of  Victory  and  Defence. 


ZECHARIAH  X. 


Ood  only  to  he  Sought  unto,  not  Idola, 


Ararat,'  for  one  of  the  mountains).  The  dam  accom- 
panied the  colt  (Matthew  21.  2).  The  entry  of  Jesus  into 
Jerusalem  at  His  first  coming  is  a  pledge  of  the  full  ac- 
complishment of  this  prophecy  at  His  second  coming.  It 
shall  be  "the  day  of  the  Lord"  (Psalm  118.  24),  as  that  first 
Palm  Sunday  was.  The  Jews  shall  then  universally  (Psalm 
118.  26)  say,  what  some  of  them  said  then,  "Blessed  is 
He  that  cometh  in  the  name  of  the  Lord"  (of.  Matthew 
21.  9,  with  23.  39);  also  "Hosanna,"  or  "Save  now,  I 
beseech  thee."  "Palms,"  the  emblem  of  triumph, 
shall  then  also  be  in  the  hands  of  His  people 
(cf.  John  12.  13,  with  Revelation  7.  9,  10).  Then  also, 
as  on  His  former  entry,  shall  be  the  feast  of  tabernacles 
(at  which  they  used  to  draw  water  from  Siloam,  quoting 
Isaiah  12.  3).  Cf.  Psalm  118. 15,  with  ch.  11. 16.  10.  (Isaiah 
2.  4;  Hosea  2.  18;  Micah  5. 10.)  Ephralm  .  .  .  Jerusalem— 
the  ten  tribes,  and  Judah  and  Benjamin ;  both  alike  to  be 
restored  hereafter,  speak  peace— command  it  authorita- 
tively, dominion  .  .  .  from  sea  .  ,  .  river  .  .  .  ends  of 
.  .  .  eartU— fulfilling  Genesis  15. 18 ;  Exodus  2;3.  31 ;  and 
Psalm  72.  8.  "Sea  . . .  sea,"  are  the  Red  Sea  and  Mediter- 
ranean. The  "river"  is  the  Euphrates.  Jerusalem  and 
the  Holy  Land,  extended  to  the  limits  promised  to  Abra- 
ham, are  to  be  the  centre  of  His  future  dominion ;  whence 
it  will  extend  to  the  remotest  parts  of  the  earth.  11.  As 
for  tliee  also— i.e.,  "the  daughter  of  Zion,"  or  "Jerusa- 
lem" {v.  9) :  the  theocracy.  The  "  thee  also,"  in  contradis- 
tinction to  Messiah  spoken  of  in  v.  10,  implies  that  besides 
cutting  off  the  battle-bow  and  extending  Messiah's  "  domin- 
ion to  the  ends  of  the  earth,"  God  would  also  deliver  for 
her  ?icr  exiled  people  from  their  foreign  captivity,  by 
the  blood  of  tliy  covenant — i.  e.,  according  to  the  cov- 
enant vouchsafed  to  thee  on  Sinai,  and  ratified  by  the 
blood  of  sacrifices  (Exodus  21.  8;  Hebrews  9. 18-20).  pit 
■wherein  .  .  .  no  water— Dungeons  were  often  pits  with- 
out water,  miry  at  the  bottom,  such  as  Jeremiah  sank  in 
when  confined  (Genesis  37.  21;  Jeremiah  38.  6).  An  image 
of  the  misery  of  the  Jewish  exiles  in  Egypt,  Greece,  &c., 
under  the  successors  of  Alexander,  especially  under  An- 
tiochus  Epiphanes,  who  robbed  and  profaned  the  temple, 
slew  thousands,  and  enslaved  more.  God  delivered  them 
bj'  the  Maccabees.  A  type  of  the  future  deliverance  from 
their  last  great  persecutor  hereafter  (Isaiah  51. 14;  60. 1). 
13.  stronghold— in  contrast  to  the  "pit"  (v.  11);  lit.,  "a 
place  cut  off  from  access."  Mauker  thinks,  "a  height" 
(Psalm  18.  33).  An  image  for  the  security  which  the  re- 
turning Jews  shall  have  in  Messiah  (v.  8)  encamped  about 
His  people  (Psalm  46. 1,  5;  cf.  Isaiah  49.  9;  Proverbs  18. 10). 
prisoners  of  hope — i,  e.,  who  in  spite  of  afllictions  (Job 
13.  15;  Psalm  42.  5,  11)  maintain  hope  in  the  covenant- 
keeping  God;  in  contrast  to  unbelievers,  wlio  say,  "There 
is  no  hope"  (Jeremiah  2.  25;  18. 12).  Especially  those  Jews 
who  believe  God's  word  to  Israel  (Jeremiah  31. 17),  "there 
is  hope  in  the  end,  that  thy  children  shall  come  again  ta 
their  own  border,"  and  do  not  say,  as  in  Ezekiel  37. 11, 
"  Our  hop^  is  lost."  Primarily,  the  Jews  of  Zechariah's 
time  are  encouraged  not  to  be  dispirited  in  building  by 
their  trials ;  secondarily,  the  Jews  before  the  coming  res- 
toration are  encouraged  to  look  to  Messiah  for  deliver- 
ance from  their  last  oppressors,  even  to-day— when 
your  circumstances  seem  so  unpromising;  in  contrast 
with  the  "day  of  the  Lord,"  when  Zion's  King  shall  come 
to  her  deliverance  (v.  9).  I  •will  render  dowble— Great  as 
has  been  thy  adversity,  thy  prosperity  shall  be  doubly 
greater  (Isaiah  61.  7).  13.  bent  Judah— made  Judah  as  it 
were  my  bow,  and  "filled"  it  "with  Ephraim,"  as  my 
arrow,  wherewith  to  overcome  the  successor  of  the  Gre- 
cian Alexander,  Antiochus  Epiphanes  (cf.  Notes,  Daniel  8. 
and  11.  32;  1  Maccabees  1.  62;  2.  41-43),  the  oppressor  of 
Judah.  Having  spoken  (v.  1-8)  of  Alexander's  victories, 
after  the  parenthesis  (v.  9, 10)  as  to  Messiah  the  infinitely 
greater  King  coming,  he  passes  to  the  victories  which 
God  would  enable  Judah  to  gain  over  Alexander's  suc- 
cessor, after  his  temporary  oppression  of  them.  O  Zlou 
.  .  .  O  Greece— God  on  one  hand  addresses  Zion,  on  the 
other  Greece,  showing  that  He  rules  all  people.  I*.  An- 
other image:  "Jehovah  shall  be  seen  (conspicuously 
manifesting  His  power)  over  them"  (i.  c,  in  behalf  of  the 
728 


Jews  and  against  their  foes),  as  formerly  He  appeared  In 
a  cloud  over  the  Israelites  against  the  Egj^ptians  (Exoduj 
14.  19,  24).      his   arrow  .  .  .  as  .  .  .  lightning— fiashing 

forth  instantaneous  destruction  to  the  foe  (Psalm  18. 14). 
blow  ,  .  .  trumpet— to  summon  and  incite  His  people  to 
battle  for  the  destruction  of  their  foe.  go  -with  ^vhirl- 
winds  of  the  south— i.  e.,  go  forth  in  the  most  furious 
storm,  such  as  is  one  from  the  south  (Isaiah  21. 1).  Al- 
luding, perhaps,  to  Jehovah's  ancient  miracles  at  Sinai 
coming  "from  Teman"  {"the  south,"  in  Margin).  15.  de- 
vour—the flesh  of  their  foes,  drink — the  blood  of  their 
foes;  i.e.,  utterly  destroy  them.  Image  (as  Jeremiah  46. 
10)  from  a  sacrifice,  wherein  part  of  the  flesh  was  eaten, 
and  the  blood  poured  in  libation  (cf.  Isaiah  63. 1,  &c.). 
subdue  with  sling-stones — or,  "  tread  under  foot  the 
sling-stones"  hurled  by  tlie  foe  at  them;  i.  e.,  will  con- 
temptuously trample  on  the  hostile  missiles  which  shall 
fall  harmless  under  their  feet  (cf.  Job  41.  28).  Probably, 
too,  it  is  implied  that  their  foes  are  as  Impotent  as  the 
common  stones  used  in  slinging  when  they  have  fallen 
underfoot:  in  contrast  to  the  people  of  God  (v.  16),  "the 
(precious)  stones  of  a  crown"  (cf.  1  Samuel  25.  29).  [Mau- 
KEK.]  English  Version  is  good  sense:  The  Jews  shall  sub- 
due the  foe  at  the  first  onset,  with  the  mere  slingers  who 
stood  in  front  of  the  line  of  battle  and  began  the  engage- 
ment. Though  armed  with  but  sling-stones,  like  David 
against  Goliath,  they  shall  subdue  the  foe  (Judges  20.  16;  1 
Chronicles  12.  2).  [Grotius.]  noise— the  battle-shout. 
througli  wine— (Ch.  10.  7.)  The  Spirit  of  God  fills  them 
with  triumph  (Ephesians  5. 18).  fiUetl— with  blood,  like 
bo-wls— the  bowls  used  to  receive  the  blood  of  the  sacri- 
fices, as  .  .  .  corners— or  "horns"  of  the  altar,  which 
used  to  be  sprinkled  with  blood  from  the  bowls  (Exodus 
29.  12;  Leviticus  4.  18).  16.  save  them  ...  as  tlie  flock 
of  his  people— as  the  flock  of  His  people  ought  to  be 
saved  (Psalm  77. 20).  Here  the  image  of  war  and  bloodshed 
(v.  15)  is  exchanged  for  the  shepherd  and  flock,  as  God  will 
give  not  only  victory,  but  afterwards  safe  and  lasting 
peace.  In  contrast  to  the  worthless  sling-stones  trodden 
under  foot  stand  the  (gems)  "stones  of  the  crown  (Isaiah 
62.  3;  Malachi  3. 17),  lifted  up  as  an  ensign,"  that  all  may 
flock  to  the  Jewish  Church  (Isaiah  11.  10, 12;  62.  10).  IT. 
his  goodness  .  .  .  his  beauty— the  goodness  and  beauty 
which  Jehovah  Messiah  bestows  on  His  people.  Not  as 
Matjrer  thinks,  the  goodness,  &c.,  of  J-Jis  land  or  His 
jteople  (Psalm  31.  19;  Jeremiah  31.  12).  make  .  .  .  cheer- 
ful— lit.,  make  it  grow.  nc-»v  wine  the  maids— supply, 
"shall  make  .  .  .  to  grow."  Corn  and  wine  abundant  in- 
dicate peace  and  plenty.  The  new  wine  gladdening  the 
maids  is  peculiar  to  this  passage.  It  confutes  those  who 
intei'dict  the  use  of  wine  as  food.  The  Jews,  heretofore 
straitened  in  provisions  tlirough  pressure  of  the  foe, 
shall  now  have  abundance -to  cheer,  not  merely  the  old, 
but  even  the  youths  and  maidens.    [Calvin.] 

CHAPTER    X. 

Ver.  1-12.  Prayer  and  Promise.  Call  to  prayer  to 
Jehovah,  as  contrasted  with  the  idol-worship  which  had 
brought  judgments  on  the  princes  and  people.  Blessings 
promised  in  answer  to  prayer:  (1.)  rulers  of  themselves; 
(2.)  conquest  of  their  enemies  ;  (3.)  restoration  and  estab- 
lishment of  both  Israel  and  Judah  in  their  own  land  in 
lasting  peace  and  piety.  1.  Ask  .  .  .  rain — on  which 
the  abundance  of  "corn"  promised  by  the  Lord  (ch.  9. 
17)  depends.  Jehovah  alone  can  give  it,  and  will  give 
it  on  being  asked  (Jeremiah  10. 13;  14.  22).  rain  in  .  .  . 
time  of  .  .  .  latter  rain — i.e.,  the  latter  rain  in  its  due 
time,  viz.,  in  spring,  about  February  or  March  (Job  29. 
23;  Joel  2.  23).  The  latter  rain  ripened  the  grain,  as  the 
former  rain  in  October  tended  to  fructify  the  seed.  In- 
cluding aZi  temporal  blessings;  these  again  being  types  of 
spiritual  ones.  Tliough  God  has  begun  to  bless  us,  we  are 
not  to  relax  our  prayers.  The  former  rain  of  conversion 
may  have  been  given,  but  we  must  also  ask  for  the  latter 
rain  of  ripened  sanctification.  Though  at  Pentecost  there 
was  a  forrper  rain  on  the  Jewish  Church,  <a  latter  rain  Is 
Still  to  be  looked  for,  when  the  full  harvest  of  the  nation'* 


^8  God  has  Visited  His  Flock  for  Sin, 


ZECHAKIAH  X. 


80  He  will  Save  and  Restore  them. 


Conversion  shall  be  gathered  in  to  God.  The  spirit  of 
prayer  in  the  Cliurch  is  an  Index  at  once  of  lier  piety,  and 
of  the  spiritual  blessings  slie  may  expect  from  God.  When 
the  Church  is  full  of  prayer,  God  pours  out  .a  full  blessing. 
brigUt  clouds— rather,  Ughlnings,  the  precursors  of  rain. 
[Maxtrer.]  sliowei-s  of  rain — lit.,  rain  of  heavy  rain.  In 
Job  37.  6  the  same  words  occur  in  inverted  order.  [Hen- 
derson.] grass — a  general  term,  including  both  corn  for 
men  and  grass  for  cattle.  SJ.  Idols— 2i7.,  "the  teraphlm," 
the  housefiold  gods,  consulted  in  divination  (Note,  Hosea  3. 
4).  Derived  by  Gesenius  from  an  Arabic  root,  "  comfort," 
indicating  them  as  the  givers  of  comfort.  Or  an  Ethiopian 
root,  "  relics."  Herein  Zeeliariah  shows  tliat  the  Jews  by 
their  own  idolatry  had  stayed  tlie  grace  of  God  hereto- 
fore, which  otherwise  would  have  given  them  all  those 
blessings,  temporal  and  spiritual,  which  they  are  now  (v. 
1)  urged  to  "  ask"  for.  diviners — who  gave  responses  to 
consulters  of  the  teraphlm:  opposed  to  Jehovah  and  His 
true  prophets,  seen  a  lie— pretending  to  see  wliat  they 
sawnot  in  giving  responses,  comfort  in  vain — lit.,  "give 
vapowr  for  comfort;"  i.  e.,glve  comforting  promises  to  con- 
sulters which  are  sure  to  come  to  naught  (Job  13.  4;  16.  2; 
21.  34).  therefore  tliey  went  tUelr  -way — i.  e.,  Israel  and 
Judah  were  led  away  captive,  as  a  flock  .  .  .  no  sliep- 
lierd  —  as  sheep  wander  and  are  a  prey  to  every  injury 
when  without  a  shepherd.  So  the  Jews  had  been  wliilst 
they  were  without  Jehovah,  the  true  shepherd;  for  the 
false  prophets  whom  they  trusted  were  no  shepherds 
(Ezekiel  34.  5).  So  now  they  are  scattered,  whilst  they 
know  not  Messiah  their  shepherd;  typified  in  the  state 
of  the  disciples,  when  thej'  had  forsaken  Jesus  and  fled 
(Mattliew  26.  56;  of.  ch.  13.  7).  3.  against  tlie  slieplterds— 
the  civil  rulers  of  Israel  and  Judah  who  abetted  idolatry. 
punislied— Zt<.,  "  visited  upon."  The  same  word  "  visited," 
without  the  "upon,"  is  presently  after  used  in  a  good 
sense  to  heigliten  the  contrast.  ^oatA— he-goals.  As  "shep- 
herds" described  what  they  ought  to  have  been,  so  "  he- 
goats"  describes  what  they  ri;ere,  the  emblem  of  headstrong 
wantonness  and  offensive  lust  {Margin,  Isaiah  14.  9;  Eze- 
kiel 31. 17 ;  Daniel  8.  5 ;  Matthew  2,5. 33).  The  he-goats  head 
tlie  flock.  They  who  are  first  in  crime  will  be  first  in  pun- 
ishment, visited— in  mercy  (Luke  1.  68).  as  liis  goodly 
horse— In  ch.  9.  13  they  were  represented  under  the  image 
of  bows  and  arrows,  here  under  that  of  their  commander- 
in-chief,  Jehovah's  battle-horse  (Song  of  Solomon  1. 9).  God 
can  make  His  people,  timid  though  they  be  as  sheep, 
courageous  as  the  charger.  The  general  rode  on  the  most 
beautiful  and  richly  caparisoned,  and  had  his  horse  tended 
with  the  greatest  care.  Jehovah  might  cast  off  the  Jews 
for  their  vileness,  but  He  regards  His  election  or  adoption 
of  them:  whence  He  calls  them'here  "//w  flock,"  and 
therefore  saves  them.  4:.  Out  of  \\im.— Judah  is  to  be  no 
more  subject  to  foreigners,  but  fro^n  itself  shall  come  its 
rulers,  the  corner-stone,  Messiah  (Isaiah  28. 16).  "Cor- 
ners" simply  express  governors  {Margin,  1  Samuel  14.  38; 
Margin,  Isaiah  19. 13).  The  Maccabees,  Judah's  governors 
and  deliverers  from  Antiochus  the  oppressor,  are  prima- 
rily meant;  but  Messiah  is  the  Antitype.  Messiah  sup- 
ports and  binds  together  the  Church,  Jews  and  Gentiles. 
the  nail— (Judges  4.  21;  Isaiah  22.  23.)  The  large  peg  in- 
side an  Oriental  tent,  on  which  is  hung  most  of  its  valuable 
furniture.  On  Messiah  hang  all  the  glory  and  hope  of  His 
people,  bow— (Ch.  9. 13).  Judah  shall  not  need  foreign 
soldiery.  Messiah  shall  be  her  battle-bow  (Psalm  45.  4,  5 ; 
Revelation  6.  2).  every  oppressor — rather,  in  a  good 
sense,  ruler,  as  the  kindred  Ethiopic  term  means.  So 
"exactor,"  in  Isaiah  60. 17,  viz.,  one  who  exacts  the  tribute 
from  tlie  nations  made  tributary  to  Judah.  [LuDOVicus 
DE  DiKU.)  5.  riders  on  horses— viz.,  the  enemy's  horse- 
men. Though  the  Jews  were  forbidden  by  the  law  to 
multiply  horses  In  battle  (Deuteronomy  17.  16),  they  are 
made  Jehovah's  war-horse  {v.  3;  Psalm  20. 7),  and  so  tread 
down  on  foot  the  foe  with  all  his  cavalry  (Ezekiel  38.  4; 
Daniel  11.40).  Cavalry  was  the  chief  strength  of  theSyro- 
Grecian  army  (1  Maccabees  3.  39).  6.  Judah  .  .  .  Joseph 
— t  e.,  the  t«n  tribes.  The  distinct  mention  of  both  ludah 
and  Israel  shows  that  there  is  yet  a  more  complete  resto- 
ration than  that  from  Babylon,  when  Judah  alone  and  a 


few  Israelites  from  the  other  tribes  returned.  The  Macca- 
bean  deliverance  is  here  connected  with  it,  just  as  the 
painter  groups  on  the  same  canvas  objects  in  the  fore- 
ground and  hills  far  distant ;  or  as  the  comparatively  near 
planet  and  the  remote  fixed  star  are  seen  together  in  the 
same  firmament.  Prophecy  ever  hastens  to  the  glorious 
final  consummation  under  Messiah,  bring  Ihcni  again 
to  place  them  — ft2.,  securely  in  their  own  land.  The 
Hebrew  verb  is  compounded  of  two,  "  I  will  bring  again," 
and  "  I  will  place  them"  (Jereirtiah  32. 37).  Maurer,  from 
a  dllTerent  form,  translates,  "  I  will  make  them  to  dwell." 
7.  like  a  mighty  man— in  the  battle  witli  the  foe  {v.  3.5). 
rejoice— at  their  victory  over  the  foe.  children  shall  see 
It^who  are  not  j'et  of  age  to  serve.  To  teach  patient  wait- 
ing  for  God's  promises.  If  ye  do  not  at  present  see  the 
fulfilment,  your  children  shall,  and  their  joy  shall  be  com- 
plete, rejoice  in  the  Lord— the  Giver  of  such  a  glorious 
victory.  8.  hiss  for  them— Keepers  of  bees  by  a  whistle 
call  them  together.  So  Jehovah  by  the  mere  word  of  His 
call  shall  gather  back  to  Palestine  His  scattered  people  {v. 
10;  Isaiah  5.  26;  Ezekiel  36.  11).  The  multitudes  men- 
tioned by  JosEPHTTS  (B.  3.  ch.  3.  2),  as  peopling  Galilee  200 
years  after  this  time,  were  a  pledge  of  the  future  more 
perfect  fulfilment  of  the  prophecy,  for  I  have  redeemed 
them— fi'z.,  in  my  covenant  purpose  "redeemed"  both 
temporally  and  spiritually,  as  they  have  increased— in 
former  times.  9.  so-\v  them  among  .  .  .  people  —  Their 
dispersion  was  with  a  special  design.  Like  seed  sown  far 
and  wide,  they  shall,  when  quickened  themselves,  be  the 
fittest  instruments  for  quickening  others  (cf.  Micah  5.  7), 
The  slight  hold  they  have  on  every  soil  where  they  now 
live,  as  also  the  commercial  and  therefore  cosmopolitan 
character  of  their  pursuits,  making  a  change  of  residence 
easy  to  them,  fit  them  peculiarly  for  missionary  work. 
[MooRE.]  The  wide  dispersion  of  the  Jews  just  before 
Christ's  coming  prepared  the  way  similarly  for  the 
apostles'  preaching  in  the  various  Jewish  syngagogues 
throughout  the  world  ;  everywhere  some  of  the  Old  Tes- 
tament seed  previously  sown  was  ready  to  germinate 
when  the  New  Testament  light  and  heat  were  brought  to 
bear  on  it  by  Gospel  preachers.  Thus  the  way  was  opened 
for  entrance  among  the  Gentiles.  "  Will  soiv"  Is  the  Hebrew 
future,  said  of  that  which  has  been  done,  is  being  done, 
and  may  be  done  afterwards  [Maurer]  (cf.  Hosea  2.  23). 
shall  remember  me  In  far  cownti'les— (Deuteronomy  30. 
1 ;  2  Chronicles  6. 37.)  Implying  the  Jews'  return  to  a  right 
mind  in  "all  the  nations"  where  they  are  scattered  simul- 
taneously. Cf.  Luke  15.  17,  18,  with  Psalm  22.  27,  "All  the 
ends  of  the  world  remembering  and  turning  unto  the 
Lord,"  preceded  by  the  "seed  of  Jacob  .  .  .  Israel  ,  .  . 
fearing  and  glorifying  Him  ;"  also  Psalm  102. 13-15.  live- 
in  political  and  spiritual  life.  10.  Egypt  .  .  .  Assyria— 
the  former  the  first,  the  latter  among  the  last  of  Israel's 
oppressors  (or  representiny  the  four  great  ivorld-kingdoms, 
of  which  it  was  the  first):  types  of  the  present  universal 
dispersion,  Egypt  being  south,  Assyria  north,  opposite 
ends  of  the  compass.  Maurer  conjectures  that  many  Is- 
raelites fled  to  "  Egypt"  on  the  invasion  of  Tiglath-pileser, 
But  Isaiah  11. 11  and  this  passage  rather  accord  with  the 
view  of  t\\&  futxire  restoration.  Gllead  .  .  .  liebanon  — 
The  whole  of  the  Holy  Land  is  described  by  two  of  its 
boundaries,  the  eastern  ("  Gilead"  beyond  Jordan)  and  the 
northern  ("  Lebanon"),  place  shall  not  be  found  for 
them— i.e.,  there  shall  not  be  room  enough  for  them 
through  their  numbers  (Isaiah  49.  20;  54.  3).  H.  pass  .  .  . 
sea  -ivlth  affliction  — Personifying  the  "sea;"  He  shall 
afllict  the  sea,  i.  c.,  cause  It  to  cease  to  be  an  obstacle  to 
Israel's  return  to  Palestine  (Isaiah  11.  15,  16).  Vulgate 
translates,  "The  strait  of  the  sea."  Maurer,  "He  shall 
cleave  and  smite,"  &c.  Englisli  Version  is  best  (Psalm  114. 
3).  As  Jehovah  smote  the  Red  Sea  to  make  a  passage  for 
His  people  (Exodus  14.  10,  21),  so  hereafter  shall  He  make 
a  way  through  every  obstacle  which  opposes  Israel's  re8» 
toration.  the  river- the  Nile  (Amos  8.  8;  9.  5),  or  the 
Euphrates.  Thus  the  Red  Sea  and  the  Euphrates  in  the 
former  part  of  the  verse  answer  to  "Assyria"  and  "Egypt" 
In  the  latter,  sceptre  of  Egypt  .  .  .  depart— (Ezekiel  30. 
13.)    la.  I  .  .  .  strengthen  them  in  .  .  .  Lord— (Hosea  1. 

729 


The  Dcsirucilon  of  the  Second  Temple 


ZECHAKIAH   XI.      and  the  Jewish  Polity /or  Messiah's  Rejection, 


7.)  I,  the  Father,  will  strengthen  them  in  the  name,  i.  e., 
the  manifested  power,  of  the  Lord,  Messiah,  the  Son  of 
God.  walls  ...  In  his  name— i.  e.,  live  everywhere  and 
continually  under  His  protection,  and  accoi-ding  to  His 
will  (Genesis  5.  22 ;  Psalm  20. 1,  7 ;  Micah  4.  5). 

CHAPTER    XI. 

Ver.  1-17.    Destruction  of  the  Second  Tempi-b:  a.nd 
Jewish  Polity  fob  th«  Rejection  of  Messiah.    1. 
Open  tljy  doors,  O  Iiebanon— i.  e.,  the  temple  so  called, 
as  being  constructed  of  cedars  of  Lebanon,  or  as  being 
lofty  and  conspicuous  like  that  mountain  (cf.  Ezekiel  17. 
3 ;  Habakkuk  2. 17).    Forty  years  before  the  destruction 
of  the  temple,  the  tract  called  "Massecheth  Joma"  states, 
its  doors  of  their  own  accord  opened,  and  Rabbi  Johanan 
in  alai<m  said,  I  know  that  thy  desolation  is  impending 
according  to  Zechariah's  prophecy.    Calvin   supposes 
Lebanon  to  refer  to  Judea,  described  by  its  north  bound- 
ary :  "Lebanon,"  the  route  by  which  the  Romans,  accord- 
ing to  JosEPHCS,  gradually  advanced  towards  Jerusalem. 
MooEE,  from  Hengstenbep.g ,  refers  the  passage  to  the 
civil  war  which  caused  the  calling  in  of  the  Romans, 
who,  like  a  storm  sweeping  through  the  land  from  Leb- 
anon, deprived  Judea  of  its  dependence.    Thus  the  pass- 
age forms  a  fit  introduction  to  the  prediction  as  to  Mes- 
siah born  when  Judea  became  a  Roman  province.    But 
the  weight  of  authority  is  for  the  former  view.    3.  fir  tree 
.  .  .  cedar— if  even  the  cedar*  (the  highest  in  the  state)  are 
not  spared,  how  much  less  the  fir  trecs{ihe  lowest) !  forest 
of  .  .  .  vintage— As  the  vines  are  stripped  of  their  grapes 
in  the  vintage  (cf.  Joel  3. 13),  so  the  forest  of  Lebanon  "is 
come  down,"  stripped  of  all  its  beauty.    Rather,  "-the  for- 
lified'' or  "  inaccessible  toresV  [Maubee];   i.e.,  Jerusalem 
dense  with  houses  as  a  thick  forest  is  with  trees,  and 
"  fortified"  with  a  wall  around.    Cf.  Micah  3. 12,  where  its 
desolate  state  is  described  as  a  forest.    3.  slicplierds— the 
Jewlsli  rulers.    tUeir  glory— their  wealth   and  magnifi- 
cence;   or  tliat  0/  the  temple,  "their  glory"  (Mark  13. 1; 
Luke  21.  5).     young  lions— the  princes,  so  described  on 
account  of  their  cruel  rapacity,     pride  of  Jordan— its 
thickly-wooded  banks,  the  lair  of  "lions"  (Jeremiah  12.  5; 
49.  19).    Image  for  Judea  "spoiled"  of  the  magnificence  of 
its  rulers  ("the  young  lions").    The  valley  of  the  Jordan 
forms  a  deeper  gash  than  any  on  the  earth.    The  land  at 
Lake  Merom  is  on  a  level  with  the  Mediterranean  Sea ; 
at  the  Sea  of  Tiberias  it  falls  650  feet  below  that  level,  and 
to  double  that  depi'ession  at  the  Dead  Sea,  i.  e.,  in  all,  1950 
feet  below  the  Mediterranean;  in  twenty  miles' interval 
there  is  a  fall  of  from  3000  to  4000  feet.    4.  The  prophet 
here  proceeds  to  show  the  cause  of  the  destruction  just 
foretold,  viz.,  the   rejection  of  Messiah.     flocU  of .  .  . 
slauigliter— (Psalm  44. 22.)  God's  people  doomed  to  slaugh- 
ter by  the  Romans.    Zechariah  here  represents  typically 
Messiah,  and  performs  in  vision  the  actions  enjoined : 
hence  the  language  is  In  part  appropriate  to  him,  but 
mainly  to  the  Antitype,  Messiah.    A  million  and  a  half 
perished  in  the  Jewish  war,  and  one  million  one  hun- 
dred thousand  at  the  fall  of  Jerusalem.    "Feed"  implies 
that  the  Jews  could  not  plead  ignorance  of  God's  will  to 
execute  their  sin.    Zechariali  and  the  other  prophets  had 
by  God's  appointment  "fed"  them  (Acts  20.  28)  with  the 
word  of  God,  teaching  and  warning  them  to  escape  from 
coming  wrath  by  repentance:  the  type  of  Messiah,  the 
chief  Sliepherd,   who   receives   the  commission  of  the 
Father,  with  whom  He  Is  one  (v.  4) ;  and  Himself  says  (v. 
7), "  I  will  feed  the  flock  of  slaughter."    Zechariah  did  not 
live  to  "feed"  literally  the  "  flock  of  slaughter;"  Messiah 
alone  "fed"  those  who,  because  of  their  rejection  of  Him, 
were  condemned  to  slaughter.    Jehovah-Messiah  is  the 
speaker.    It  is  He  who  threatens  to  inflict  the  punisli- 
ments  (v.  6,  8).    The  typical  breaking  of  the  staff,  per- 
foi-raed  in  vision  by  Zechariah  (v.  10),  is  fulfilled  in  His 
breaking  the  covenant  with  Judah.     It  is  He  who  was 
sold  for  thirty  pieces  of  silver  (v.  12, 13).    5.  possessors— 
The  buyers  [Matjbee],  their  Roman  oppressors,  contrasted 
with  "they  that  sell  men."    The  instruments  of  God's 
righteous  judgment,  and  therefore  "not  holding  them- 
730 


selves  guilty"  (Jeremiah  50.7).  It  is  meant  that  they  might 
use  this  plea,  not  that  they  actually  used  it.    Judah's  ad- 
versaries felt  no  compunction  in  destroying  them;  and 
God  In  righteous  wrath  against  Judah  allowed  it.    tlxey 
that  sell  tUcni- (Cf.  r.  12.)    The  rulers  of  Judah,  who  by 
•lireir  avaricious  rapacity  and  selfishness  (John  H.  48,  50) 
virtually  sold  their  country  to  Rome.    Their  covetous- 
ness  brought  on  Judea  God's  visitation  by  Rome.    The 
climax  of  this  was  the  sale  of  tlie  innocent  Messiah  for 
tliirty  pieces  of  silver.    They  thought  tliat  Jesus  was  thus 
sold  and  their  selfish  interest  secured  by  the  delivery  of 
Him  to  the  Romans  for  crucifixion ;  but  it  was  themselvea 
and  their  country  that  they  thus  sold  to  the  Roman  "  pos- 
sessors."   I  am  ricU — by  selling  the  sheep  (Deuteronomy 
29.19;    Hosea  12.8).     In    short-sighted   selfishness   they 
thought  they  had  gained  their  object,  covetous   self-ag- 
grandizement (Luke  16, 14),  and  hypocritically  "  thanked" 
God  for  their  wicked  gain  (cf.  Luke  18.  11).    say  .  .  .  pity 
—In  Hebrew  it  is  singular:  i.e.,  eacli  of  those  that  sell 
tliem  saith :  Not  one  of  their  own  shepherds  pitieth  them. 
An  emphatical  mode  of  expression  by  which  eacli  indi- 
vidual is  represented  as  doing,  or  not  doing,  the  action  of 
the  verb.    [Henderson.]    Hengstenberq  refers  the  sin- 
gular verbs  to  Jehovah,  the  true  actor;  the  wicked  shep- 
herds being  His  unconscious  instruments.    Cf.  v.  6,  "For 
Jwill  no  more  pity,"  with  the ifeftrett;  "jjirteZ/i  not"' here. 
G.  Jehovah,  in  vengeance   for  their  rejection   of  Mes- 
siah, gave  them    over   to   intestine    feuds   and    Roman 
rule.    The  Zealots  and  other  factious  Jews  expelled  and 
slew  one  another  by  turns  at  the  last  invasion  by  Rome. 
liis  king— Vespasian  or  Titus:    they  themselves  (John 
19. 15)  had  said,  unconsciously  realizing  Zechariah's  words, 
identifying   Rome's    king   with   Judah's   ("his")   king, 
"We  liave  no  king  but  Cajsar."    God  took  them  at  their 
word,  and  gave  them  the  Roman  king,  who  "smote  (lit., 
dashed  in  pieces)  their  land,"  breaking  up  their  polity, 
when    they  rejected  their  true  King  who   would    have 
saved  them.    7.  And— rather,  ^ccw-dinfl'Z^.- implying  the 
motive  cause  which  led  Messiah  to  assume  the  oflfice,  viz., 
the  will  of  the  Father  {v.  4,  5),  who  pitied  the  sheep  with- 
out any  true  shepherd.    I  ■will  feed — "I  fed"  [Calvin], 
which  conies  to  the  same  thing,  as  the  past  tense  must 
in  Zechariah's  time  have  referred  to  the  event  of  Mes- 
siah's advent  then  future:  the  prophets  often  speaking 
of  the  future  in  vision  as  already  present.    It  was  not  my 
fault,  Jehovah  implies,  that  these  sheep  were  not  fed; 
the  fault  rests  solely  witli  you,  because  ye  rejected  the 
grace  of  God.    [Calvin.]    even  you,  O  poor  of  tl»c  flock 
—rather,  "  in  order  tliat  (I  might  feed,  i.  e.,  save)  the  poor 
(humble;  cf.  v.  11 ;   Zephaniah  3. 12;    Matthew  5.  3)  of  the 
flock;"  lit.  (noX, '' you,'"  but),  ''^there/ore  (I  will  feed),"  &c. 
[Mooke.]    See  Margin,  "  Verily  the  poor."    It  is  for  the 
sake  of  tlie  believing  remnant  that  Messiah  took  charge 
of  the  flock,  though  he  would  have  saved  all,  if  they  would 
have  come  to  Him.    They  would  not  come  ;  therefore,  aa 
a  nation,  tliey  are  "  the  flock  of  (i.  e.,  doomed  to)  slaughter." 

1  toolc  .  .  .  two  staves — i.  e.,  shepherds'  staves  or  rods 
(Psalm  23.  4).  Symbolizing  His  assumption  of  the  pastor's 
oflice.  Beaxity — Tlie  Jews'  peculiar  excellency  above  other 
nations  (Deuteronomy  4.  7),  God's  special  manifestation 
to  them  (Psalm  147. 19,  20),  the  glory  of  the  temple  ("  the 
beauty  of  holiness,"  Psalm  29.  2;  cf.  Psalm  27.  4,  and  90. 17; 

2  Chronicles  20.21),  the  "pleasantness"  of  their  land 
(Genesis  49.15;  Daniel  8.9;  11.16),  "the  glorious  land." 
Bands— implying  the  bond  of  "  brotlierhood  "  between  Ju- 
dah and  Israel.  "  Bands,"  in  Psalm  119. 61  {Margin),  are  used 
for  confederate  companies.  The  Easterns  in  making  a  cou- 
fedei'acy  often  tie  a  cord  or  band  as  a  symbol  of  it,  and 
nntie  it  when  they  dissolve  the  confederacy.  [LuDOViCira 
deDieu.]  Messiah  would  have  joined  Judah  and  Israel 
in  the  bonds  of  a  common  faith  and  common  laws  {v.  14), 
but  they  would  not;  therefore  in  just  retribution  He 
broke  "His  covenant  which  He  had  made  with  all  the 
people."  Alexander,  Antiochus  Epiphanes,  and  Pompey 
were  all  kept  from  marring  utterly  the  distinctive 
"  beauty  "  and  "  brotherhood  "  of  Judali  and  Israel,  which 
subsisted  more  or  less  so  long  as  the  temple  stood.  But 
when  Jehovah  brake  the  staves,  not  even  Titus  could 


17(6  Staves  of  Beauty  and  Bands 


ZECHARIAH   XI. 


Broken  by  the  Rejection  of  Chntt. 


save  the  temple  from  his  own  Roman  soldiery,  nor  was 
Julian  able  to  restore  it.    8,  Tliree  alieplierds  ...  I  exit 

oft— lit.,  to  cause  to  disappear,  to  destroy  so  as  not  to  leave 
a  vestige  of  tliem.  Tlie  three  shepherds  whom  Messiah 
removes  are  John,  Simon,  and  Eleazar,  three  leaders  of 
factions  in  fue  Jewisli  war.  [Diiusius.j  Or,  as  Messiah, 
tlie  Antitype,  was  at  once  prophet,  priest,  and  king,  so  He 
by  the  destruction  of  the  Jewisii  polity  destroyed  these 
three  orders  for  the  unbelief  of  botli  the  rulers  and  people. 
[Moore.]  If  they  had  accepted  Messiah,  they  would  have 
had  all  three  combined  in  Him,  and  would  liave  been 
themselves  spiritually  prophets,  priests,  and  kings  to 
God.  Refusing  Hira,  they  lost  all  three,  in  every  sense. 
one  moiitU— a  brief  and  fixed  space  of  time  (Ilosea  5.  7). 
Probably  alluding  to  the  last  period  of  the  siege  of  Jeru- 
salem, when  all  authority  witliin  tlae  city  was  at  an  end. 
[Henderson.]  loatUed  them — lit.,  teas  straitened  as  to 
them;  instead  of  being  enlarged  towards  them  in  love  (2 
Corintliians  6.  11, 12).  The  same  Hebreiu  as  in  Numbers 
21.  4,  Margin.  No  room  was  left  by  them  for  the  grace  of 
God,  as  His  favours  were  rejected.  [Calvin.]  The  mutual 
distaste  that  existed  between  the  holy  Messiah  and  the 
guilty  Jews  is  implied.  9.  TUeii  said  I — at  last  wlien  all 
means  of  saving  the  nation  had  been  used  in  vain  (Jolin 
8.  24).  I  -will  not— i.  e.,  no  more  feed  j'ou.  Tiie  last  rejec- 
tion of  the  Jews  is  foretold,  of  whicli  tlie  former  under 
Nebuchadnezzar,  similarly  described,  was  tlie  type  (Jere- 
miah 15.  1-3;  34.17;  43.  11;  Ezekiel  6.  12).  Perish  those 
who  are  doomed  to  perish,  since  tliey  reject  Him  who 
would  have  saved  them!  Let  them  rusli  on  their  own 
ruin,  since  they  will  have  it  so.  eat  .  .  .  flesUof  aiiotlier 
— let  them  madly  perish  by  mutual  discords.  Josephu3 
attests  thefulfllmentof  this  prophecy  of  <7irec/oWcn?«?n!7i/; 
pestilence  and  famine  ("dieth  .  .  .  die  "),  war  ("cut  off 
. . .  cut  off"),  intestine  discord  ("eat . .  .  one  . . .  anotlier  "). 
10.  covenant  wliicli  I  made  tvitli  all  tlie  peopIc^The 
covenant  made  with  the  whole  nation  is  to  hold  good  no 
more  except  to  the  elect  remnant.  This  is  the  foi-ce  of  tlie 
clause,  not  as  Maurer,  &c.,  translate.  The  covenant  wliich 
I  made  with  all  the  nations  (not  to  hurt  my  elect  people, 
Hosea  2.  18).  But  the  Hebrew  is  the  term  for  the  elect  peo- 
ple (Ammitn),  not  that  for  the  Gentile  nations  (Goiim).  Tlie 
Hebrew  plural  expresses  tlie  great  numbers  of  the  Israelite 
people  formerly  (I  Kings  4.  20).  Tlie  article  is.  In  the  He- 
brew, all  the  or  those  peoples.  His  cutting  asunder  the 
staff  "Beauty,"  implies  the  setting  aside  of  the  outwai-d 
sj'rabols  of  the  Jews'  distinguishing  excellency  above  the 
Gentiles  {Note,  v.  7)  as  God's  own  people.  11.  poor  .  .  . 
kne-w — The  humble,  godly  remnant  knew  by  the  event 
the  truth  of  the  prediction  and  of  Messiali's  mission.  He 
had,  thirty-seven  j^ears  before  tlie  fall  of  Jerusalem,  fore- 
warned His  disciples  when  they  should  see  the  city  com- 
passed with  armies,  to  "flee  unto  the  mountains."  Ac- 
cordingly, Cestius  Gallus,  when  advancing  on  Jerusalem, 
unaccountably  withdrew  for  a  brief  space,  giving  Chris- 
tians the  opportunity  of  obeying  Christ's  words  by  flee- 
ing to  Pella.  -waited  upon  me— looked  to  the  hand  of 
God  in  all  these  calamities,  not  blindly  shutting  their 
eyes  to  the  true  cause  of  the  visitation,  as  most  of  tlie  na- 
tion still  do,  instead  of  referring  it  to  their  own  rejection 
of  Messiah.  Isaiah  30. 18-21  refers  similarly  to  the  Lord's 
return  In  mercy  to  the  remnant  that  "wait  for  Him" 
and  "cry"  to  Him  (Zephaniah  3. 12, 13).  13.  I  said— The 
prophet  here  represents  the  person  of  Jehovah-INIessiah. 
If  ye  think  good  — ZW.,  "  If  it  be  good  in  your  eyes." 
Glancing  at  their  self-sufficient  pride  in  not  deigning  to 
give  Him  that  return  which  His  great  love  In  coming 
down  to  them  from  heaven  merited,  viz.,  their  love  and 
obedience.  "My  price:"  my  reward  for  pastoral  care, 
both  during  the  whole  of  Israel's  history  from  the  Exo- 
dus, and  especially  the  three  and  a  half  years  of  Messiah's 
ministry.  He  speaks  as  their  "servant,"  which  He  was 
to  them  in  order  to  fulfil  the  Father's  will  (Philippians  2. 
7).  if  not,  forbear— They  withheld  that  -which  He  sought 
ns  his  only  reward,  their  love ;  yet  he  will  not  force  them, 
but  leave  His  cause  with  God  (Isaiah  49.  4, 5).  Of.  the  typo 
Jacob  cheated  of  his  wages  by  Laban,  but  leaving  his 
cause  in  the  hands  of  God  (Genesis  81.  41,  42).    So  .  .  . 


tlilriy  pieces  of  silver— /7ttr<^  shekels.  They  not  only  re- 
fused Him  His  due,  but  added  Insult  to  injury  by  giving 
for  him  the  price  of  a  gored  bond-servant  (Exodus  21.  32; 
Matthew  26. 15).  A  freeman  was  rated  at  twice  that  sum. 
13.  Cast  it  unto  tlie  potter— proverbial :  Throw  it  to  the 
temple-potter,  the  most  suitable  person  to  whom  to  cast 
the  despicable  sum,  plying  his  trade  as  he  did  in  the 
polluted  valley  (2  Kings  23.  10)  of  Hinnom,  because  it 
furnished  him  with  the  most  suitable  clay.  This  same 
valley,  and  the  potter's  shop,  were  made  the  scene  of 
symbolic  actions  by  Jeremiah  (ch.  18.  and  19.)  when  proph- 
esying of  this  very  period  of  Jewish  history,  Zechariah 
connects  his  prophecy  here  with  the  older  one  of  Jere- 
miah: showing  the  further  application  of  tlie  same  Di- 
vine threat  against  his  unfaithful  people  in  their  destruc- 
tion under  Rome,  as  before  in  that  under  Nebuchadnez- 
zar. Hence  Matthew  27.  9,  in  English  Version,  and  in  the 
oldest  authorities,  quotes  Zechariah 's  words  as  Jeremiah's, 
the  latter  being  the  original  author  from  whom  Zecha- 
riah derived  the  groundwork  of  the  prophecj'.  Cf.  the 
parallel  case  of  Mark  1.  2,  3  in  the  oldest  MSS.  (though 
not  In  English  Version),  ctuoting  Malachi's  words  as  those 
of  "  Isaiah,"  the  original  source  of  the  prophecy.  Cf.  my 
Introduction  to  Zechariah.  The  "  potter  "  is  significant  of 
God's  absolute  power  over  the  clay  framed  by  His  own 
hands  (Isaiah  45.  9 ;  Jeremiah  IS.  6;  Romans  9.  20,  21).  In 
the  liotise  of  the  Lord— The  thirty  pieces  are  thrown 
down  ui  the  temple,  as  the  house  of  Jehovah,  the  fit  place 
for  the  money  of  Jehovah-Messiah  being  deposited,  in  the 
treasury,  and  the  very  place  accordingly  where  Judas  "  cast 
them  down."  The  thirty  pieces  were  cast  "  to  the  potter," 
because  it  was  to  him  they  were  "appointed  by  the  Lord" 
ultimately  to  go,  as  a  worthless  price  (cf.  Matthew  27. 6,  7, 
10).  For  "1  took,"  "I  threw,"  here  Matthew  has  "they 
took,"  "they  gave  them;"  because  their  (the  Jews' and 
Judas')  act  was  all  His  "appointment^'  (which  Matthew 
also  expresses),  and  therefore  is  here  attributed  to  Him 
(cf.  Acts  2.23;  4.28).  It  is  curious,  some  old  translators 
translate,  for  "  to  the  potter,"  "  to  the  treasury"  (so  Maxjrer), 
agreeing  with  Matthew  27.  6.  But  English  Version  agrees 
better  with  Hebrciv  and  Matthew  27. 10.  11.  The  breaking 
of  the  bond  of  union  between  Judah  and  Israel's  tei: 
tribes  under  Rehoboam  is  here  the  image  used  to  repro- 
sent  the  /ratricidal  discord  of  factions  which  raged  within 
Jerusalem  on  the  eve  of  its  fall,  whilst  the  Romans  were 
thundering  at  its  gates  without.  See  Josephus,  J.  B. 
Also  the  continued  severance  of  tlie  tribes  till  their  coming 
reunion  (Romans  11. 15).  15.  yet — "i&ka  again;"  as  in  t). 
7  previously  he  had  taken  oiher  implements,  iustru- 
n»ents— the  accoutrements,  viz.,  the  shepherd's  crook  and 
staff,  wallet,  &c.  Assume  the  character  of  a  bad  ("  fool- 
ish" in  Scripture  is  synonymous  with  wicked.  Psalm  14. 1) 
shepherd,  as  before  thou  assumedst  that  of  a  good  shep- 
herd. Since  the  Jews  would  not  haveMessiah,  "the  Good 
Shepherd"  (John  10.  11),  they  were  given  up  to  Rome, 
heathen  and  papal,  both  alike  their  persecutor,  especially 
the  latter,  and  shall  be  again  to  Antichrist,  the  "man  of 
sin,"  the  instrument  of  judgment  by  Christ's  permission. 
Antichrist  will  first  make  a  covenant  with  them  as  tlicir 
ruler,  but  then  will  break  it,  and  they  shall  feel  the  iron 
yoke  of  his  tyranny  as  the  false  Messiah,  because  they 
rejected  the  light  yoke  of  the  true  ^Messiah  (Daniel  11.  35- 
SS;  12.  1 ;  9.  27;  2  Thessalonlans  2.  3-12).  But  at  last  he  is  to 
perish  utterly  {v.  17),  and  the  elect  remnant  of  Judah  and 
Israel  is  to  be  saved  gloriously.  10.  in  the  land— Anti- 
christ will  probably  be  a  Jew,  or  at  least  one  in  Judea. 
not  visit  .  .  .  neither  .  .  .  seek  .  .  .  Itcal  .  .  .  Iiroken, 
nor  feed  .  .  .  liut  .  .  .  eat  .  .  .  flesh  .  .  .  tear— Cf.  sim- 
ilar language  as  to  the  unfaithful  shepherds  of  Israel, 
Ezokiel  34.  2-4.  This  implies,  they  shall  be  paid  In  kind. 
Such  a  shepherd  in  the  worst  type  shall  "tear"  tliom  for 
a  limited  time,  those  .  .  .  cnt  off—"  those  perishing" 
[LXX.],  i.  c.,  those  sick  unto  death,  as  if  already  cut  off. 
the  young— The  Hcbreiv  is  always  used  of  human  j-ouths, 
who  are  really  referred  to  under  the  image  of  the  young 
of  the  flock.  Ancient  exposl tors  [C/«aWee  Version,  J kroue, 
&.C.]  translate,  " the  straying,"  "the  dispersed;"  so  Gesb- 
Niua.  broken— the  wounded,  standeth  still— with  faint* 

731 


Jerusalem  a  Oup  of  Trembling. 


ZECHARIAH  XII. 


The  Restoration  of  Judah, 


ness  lagging  behind,  tear  .  .  .  cla^vs— expressing  cruel 
voracity;  tearing  off  the  very  hoofs  (of.  Exodus  10.26), 
giving  them  excruciating  pain,  and  disabling  them  from 
going  in  quest  of  pasture.  17.  the  Idol— The  Hebrew  ex- 
presses both  vanity  and  an  idol.  Cf.  Isaiah  14.  13 ;  Daniel 
11.36;  2  Thessalonians  2.4;  Revelation  13.  5,  6,  as  to  the 
idolatrous  and  blasphemous  claims  of  Antichrist.  The 
"idol  shepherd  that  leaveth  the  flock"  cannot  apply  to 
Rome,  but  to  some  ruler  among  the  Jews  themselves,  at 
first  cajoling,  then  "  leaving"  them,  nay,  destroying  them 
(Daniel  9.  27 ;  11.  30-38).  God's  sword  shall  descend  on  his 
"arm,"  the  instrument  of  his  tyranny  towards  the  sheep 
(2  Thessalonians  2.  8);  and  on  his  "right  eye,"  wherewith 
he  ought  to  have  watched  the  sheep  (John  10.  12,  13). 
However,  Antichrist  shall  destroy,  rather  than  "  leave  the 
flocls."  Perhaps,  therefore,  the  reference  is  to  the  shep- 
herds who  left  the  flock  to  Antichrist's  rapacity,  and  who, 
in  just  retribution,  shall  feel  his  "sword"  on  their  "arm," 
which  ought  to  have  protected  the  floclc  but  did  not,  and 
on  their  "eye,"  which  had  failed  duly  to  watch  the  sheep 
from  hurt.  The  blinding  of  "  the  right  eye"  has  attached 
to  it  the  notion  of  ignominy  (1  Samuel  11.  2). 

CHAPTER   XII. 

Ver.  1-14.     jERUSAIiEM  THE  INSTRUMENT  OF  JUDGMENT 

ON  HER  Foes  hereafter  ;  Her  Repentance  and  Res- 
toration. 1.  burden — weighty  prophecy;  frauglit  with 
destruction  to  Israel's  foes;  the  expression  may  also  refer 
to  the  distresses  of  Israel  implied  as  about  to  precede  the 
deliverance,  for  Israel — concerning  Israel.  [Maurer.] 
etrctcUetli  forth  —  present;  noiv,  not  merely  "hath 
stretched  forth,"  as  if  God  only  created  and  then  left  tlie 
universe  to  itself  (John  5. 17).  To  remove  all  doubts  of 
unbelief  as  to  the  possibility  of  Israel's  deliverance,  God 
prefaces  the  prediction  by  reminding  us  of  His  creative 
and  sustaining  power.    Cf.  a  similar  preface,  Isaiah  42.  5; 

13.  1;  63.  17,18.  formeth  .  .  .  spirit  of  man— (Numbers 
16.  22;  Hebrews  12.  9.)  3.  cup  of  trembling — a  cup  caus- 
ing tliose  who  drink  it  to  reel  (from  a  Hebrew  root  to  reel). 
Jerusalem,  who  drank  the  "cup  of  trembling"  herself, 
shall  be  so  to  her  foes  (Isaiah  51.17,22;  Jeremiah  13.13). 
CAiAaN  witli  LXX.  translates,  "  threshold  ot  destruction," 
on  which  they  shall  stumble  and  be  crushed  wlien  they 
attempt  to  cross  it.  English  Version  is  better,  tooth 
against  Judah — The  Hebrew  order  of  words  is  lit.,  "And 
also  against  Judah  shall  he  (the  foe)  be  in  the  siege  against 
Jerusalem;"  implying  virtually  that  Judah,  as  itsliares 
the  invasion  along  with  Jerusalem,  so  it  sliall,  like  tlie 
metropolis,  prove  a  cup  of  trembling  to  tlie  invaders. 
Maurer  with  Jerome  translates,  "Also  upon  Judah  shall 
be  (tlie  cup  of  trembling) ;"  i.  e.,  some  Jews  forced  by  the 
foe  sliall  join  in  the  assault  on  Jerusalem,  and  shall  share 
the  overthrow  with  the  besiegers.  But  v.  6,  7  show  that 
Judah  escapes  and  proves  the  scourge  of  the  foe.    3.  (Ch. 

14.  4,  6-9, 13.)  Jerome  states  it  was  a  custom  in  Palestine 
to  test  the  strength  of  youths  by  their  lifting  up  a  massive 
stone;  the  phrase,  "burden  themselves  with  it,"  refers  to 
this  custom.  Cf.  Matthew  21.  44:  The  Jews  "fell"  on  the 
rock  of  offence,  Messiah,  and  were  "broken;"  but  the 
rock  shall  fall  on  Antichrist,  who  "burdens  himself  with 
It"  by  his  assault  on  tlie  restored  Jews,  and  "grind  liim 
to  powder."  all  .  ,  .  people  of  .  .  .  earth — The  Anti- 
christian  confederacy  against  the  Jews  shall  be  almost 
universal.  4:.  I  will  smite  .  .  .  horse— The  arm  of  attack 
especially  formidable  to  Judah,  who  was  unprovided  with 
cavalry.  So  in  the  overthrow  of  Pharaoh  (Exodus  15. 19, 
21).  open  mine  eyes  upon  .  .  .  Judah — to  watch  over 
Judah's  safety.  Heretofore  Jehovah  seemed  to  have  shut 
His  eyes,  as  having  no  regard  for  her.  blindness— so  as 
to  rush  headlong  on  their  own  ruin  (cf.  ch.  14. 12, 13).  5. 
•ihall  say— when  they  see  the  loe  divinely  smitten  with 
"madness."  Judah  .  .  .  Jerusalem— here  distinguished 
as  the  country  and  the  metropolis.  Judah  recognizes  her 
'♦strength"  to  be  "Jerusalem  and  its  inhabitants"  as  the 
Instrument,  and  "Jehovah  of  hosts  their  God"  (dwelling 
especially  there)  as  the  author  of  all  power  (Joel  3. 16). 
My  strength  Is  the  mhabltantfi  of  Jerusalem,  who  have 

732 


the  Lord  their  God  as  their  help.  The  repulse  of  the  foe 
by  the  metropolis  shall  assure  the  Jews  of  the  country 
that  the  same  Divine  aid  shall  save  them.  6.  On  "  govern- 
ors of  Judah,"  see  Note,  ch.  9.  7.  hearth— or  pan.  torch 
...  in  a  sheaf— though  small,  it  shall  consume  the  many 
foes  around.  One.  prophet  supplements  the  other.  Thus 
Isaiah  29.,  Joel  3.,  and  Zechariah  12.,  13.,  14.,  describe  more 
Antichrist's  army  than  himself.  Diiuiel  represents  him 
as  a  horn  growing  out  of  the  fourth  beast  or  fourth  king- 
dom ;  St.  John,  as  a  separate  beast  having  an  individual 
existence.  Daniel  dwells  on  his  worldly  conquests  as  a 
king;  St.  John,  more  on  his  spiritual  tyranny,  wiience  he 
adds  a  second  beast,  the  false  prophet  coming  in  a  sem- 
blance of  spirituality.  What  is  briefly  described  by  one 
is  more  fully  prophesied  by  the  other.  [Roos.]  7.  Judah 
is  to  be  "first  saved,"  because  of  her  meek  acknowledg- 
ment of  dependence  on  Jerusalem,  subordinate  to  Jeho- 
vali's  aid.  tents— shifting  and  insecure,  as  contrasted 
with  the  solid  fortifications  of  Judah.  But  God  chooses 
the  weak  to  confound  the  mighty,  that  all  human  glory- 
ing may  be  set  aside.  8.  Jerusalem,  however,  also  shall 
be  specially  strengthened  against  the  foe.  feeble  .  .  . 
shall  be  as  David— to  tlie  Jew,  the  highest  type  of  strength 
and  glory  on  earth  (2  Samuel  17.  8 ;  18.  3 ;  Joel  3. 10).  angel 
of  the  liord  before  them— the  Divine  angel  that  went 
"before  them"  through  the  desert,  the  highest  type  of 
strength  and  glory  in  heaven  (Exodus  23.20;  32.34).  "The 
house  of  David"  is  the  "prince,"  and  his  family  sprung 
from  David  (Ezekiel  45. 7,  9).  David's  house  was  tlien  in 
a  comparatively  weak  state.  9.  I  -will  seek  to  destroy — 
I  will  set  myself  with  determined  earnestness  to  destroy 
&c.  (Haggai  2. 22).  10.  Future  conversion  of  the  Jews  is  to 
flow  from  an  extraordinary  outpouring  of  the  Holy  Spirit 
(Jeremiah  31.  9,  31-34 ;  Ezekiel  30.  29).  spirit  of  grace  .  .  . 
supplications— "  spirit"  is  here  not  the  spirit  produced, 
but  the  Holy  Spirit  producing  a  "gracious"  disposition, 
and  inclination  for  "supplications.'"  Calvin  explains 
"spirit  of  gi'ace"  as  the  grace  of  God  itself  (whereby  He 
"pours"  out  His  bowels  of  mercy),  "conjoined  with  the 
sense  of  it  in  man's  heart."  The  "spirit  of  supplications" 
is  the  mercury  whose  rise  or  fall  is  an  unerring  test  of 
the  state  of  the  Church.  [Moore.]  In  Hebreiv,  "grace" 
and  "supplications"  are  kindred  terms;  translate,  there- 
fore, "gracious  supplications."  The  plural  implies  sup- 
pliant prayers  "without  ceasing."  Herein  not  merely 
external  help  against  the  foe,  as  before,  but  internal  grace 
is  promised  subsequently,  look  upon  me  —  with  pro- 
foundly earnest  regard,  as  tiie  Messiah  whom  they  so 
long  denied,  pierced— implying  Messiah's  humanity:  as 
"Jwillpour  .  .  .  spirit"  implies  His  divinity,  look  .  .  . 
mourn— True  repentance  arises  from  the  sight  by  faith 
of  the  crucified  Saviour.  It  is  tlie  tear  that  drops  from 
the  eye  of  faith  looking  on  Him.  Terror  only  produces 
remorse.  The  true  penitent  weeps  over  his  sins  in  love  to 
Him  who  in  love  has  suffered  for  them,  me  .  .  .  him— 
The  change  of  person  is  due  to  Jehovah-Messiah  speaking 
in  His  own  person  first,  then  the  prophet  speaking  of  Him. 
Tlie  Jews,  to  avoid  the  conclusion  that  He  whom  they 
have  "  pierced"  is  Jehovah-Messiah,  who  says,  "  I  will 
pour  out  .  .  .  spirit,"  altered  "  me"  into  "  him,"  and  rep- 
resent the  "pierced"  one  to  be  Messiali  Ben  (son  of)  Jo- 
seph, who  was  to  suffer  in  the  battle  with  Gog,  before  Mes- 
siah Ben  David  should  come  to  reign.  But  Hebrew,  Chal- 
dee,  Syriac  and  Arabic  oppose  this ;  and  the  ancient  Jews 
interpreted  it  of  Messiah.  Psalm  22. 16  also  refers  to  His 
being  "pierced."  So  John  19.37;  Revelation  1.7.  The 
actual  piercing  of  His  side  was  the  culminating  point  of 
all  their  insulting  treatment  of  Him.  Tiie  act  of  the  Ro- 
man soldier  who  pierced  Him  was  their  act  (Matthew  27. 
2.5),  and  is  so  accounted  here  in  Zechariah.  The  Hebrew 
word  is  always  used  of  a  literal  piercing  (so  ch.  13.3);  not 
of  a  metaphorical  piercing,  "insulted,"  as  Maurer  and 
other  Rationalists  (from  the  LXX.)  represent,  as  one 
moumeth  for  .  .  .  son— (Jeremiah  6. 20 ;  Amos  8. 10).  A 
proverbial  phrase  peculiarly  forcible  among  the  Jews, 
who  felt  childlessness  as  a  curse  and  dishonour.  Applied 
with  peculiar  propriety  to  mourning  for  Messiah,  "  the 
first-born  a,va.ong  many  brethren"  (Romans  8.29).    11.  As 


Cleansing  of  the  Jews  from 


ZECITARIAH  XIII. 


Idolatry  and  Fake  Prophecy. 


in  V.  10  the  bitterness  of  tlieir  mourning  is  illustrated  by 
a  private  case  of  mourning,  so  in  this  verse  by  a  public 
one,  the  greatest  recorded  in  Jewish  history,  that  for  the 
violent  death  in  battle  Avith  Pharaoh-necho  of  the  good 
King  Josiah,  whose  reign  had  been  the  only  gleam  of 
brightness  for  the  period  from  Hezekiah  to  the  downfall 
of  the  state ;  lamentations  were  written  by  Jeremiah  for 
the  occasion  (2  Kings  23.29,  30;  2  Chronicles  .>5.  22-27). 
Hadad-rlmnion— a  place  or  city  in  the  great  plain  of  Es- 
draelon,  the  battle-field  of  many  a  conflict,  near  Megiddo ; 
called  so  from  the  Syrian  idol  Rimraon,  Hadad  also  was 
the  name  of  the  sun,  a  chief  god  of  the  Syrians  (Mackob. 
Saturnalia,  1.  23).  ISJ-l*.  A  univei'sal  and  an  individual 
mourning  at  once.  David  .  .  .  Natliau  —  representing 
the  higliest  and  lowest  of  the  royal  order.  Nathan,  not 
the  prophet, -but  a  younger  son  of  David  (2  Samuel  5.11; 
Luke  3.  31).  apart— Retirement  and  seclusion  are  need- 
ful for  deep  personal  religion,  -wives  apart — Jewish  fe- 
males worship  separately  from  the  males  (Exodus  15. 1, 
20).  13.  Lievi  .  .  .  Sliiinel— the  highest  and  lowest  of  the 
priestly  order  (Numbers  3.  18,  21).  Their  example  and 
that  of  the  royal  order  would  of  course  influence  the  rest. 
14.  AH  ,  .  .  tliat  remain— after  the  flery  ordeal,  in  which 
two-thirds  fall  (eh.  13. 8,  9). 

CHAPTER   XIII. 

Ver.  1-9.  Cleansing  of  the  Jews  fiiom  Sin  ;  Abo- 
MTioN  OF  Idolatky;  The  Shepherd  Smitten;  The 
People  of  the  Land  Cut  off,  except  a  Third  Part 
Refined  by  Trials.  1.  Connected  with  the  close  of  ch. 
12.  The  mourning  penitents  are  here  comforted,  foixji- 
tain  opened— It  has  been  long  opened,  but  tlicn  first  it 
shall  be  so  "to  the  house  of  David,"  &c.  (representing  all  Is- 
rael) after  their  long  and  weary  wanderings.  Like  Hagar 
in  the  wilderness  they  remain  ignorant  of  the  refreshment 
near  them,  until  God  "opens  their  eyes"  (Genesis  21. 19). 
[Moore.]  It  is  not  the  fountain,  but  their  eyes  that  need 
to  be  opened.  It  shall  be  a  "fountain"  ever  flowing;  not 
a  laver  needing  constantly  to  be  replenished  with  water, 
such  as  stood  between  the  tabernacle  and  altar  (Exodus 
30.18).  for  sin  .  .  .  uncleannes»—t.  e.,  judicial  guilt  and 
moral  impurity.  Thus  justification  and  sanctiflcation 
are  implied  in  this  verse  as  both  flowing  from  the  blood 
of  Christ,  not  from  ceremonial  sacrifices  (1  Corintliians  1. 
30  ;  Hebrews  9. 13,  14;  1  John  1. 7;  cf.  Ezekiel  36.  2.5).  Sin 
in  Hebrew  is  lit.,  a  missing  the  mark  or  ivap.  3.  Conse- 
quences of  pardon ;  not  indolence,  but  the  extirpation  of 
sin.  namca  of  .  .  idols— Their  very  names  were  not  to 
be  mentioned  fhi;s  tlie  Jews,  instead  of  Mephi-baal,  said 
Jlephibosiietn  'P.osheth  meaning  a  contemptible  thing) 
(Exodus  23. 13;  Deuteronomy  12.  3;  Psalm  Ifi.  4).  out  of 
the  land— Ju<lea'8  two  great  sins,  idolatry  and  false  pro- 
phecy, have  long  since  ceased.  But  tliese  are  types  of  all 
sin  (<?.<;.,  covetousness,  Ephesians  5. 5,  a  besetting  sin  of 
the  Jews  now).  Idolatry,  combined  with  the  "spirit"  of 
"Satan,"  is  again  to  be  incarnated  in  "the  man  of  sin," 
who  Is  to  arise  in  Judea  (2  Thessalonians  2.  3-12),  and  is  to 
be  "consumed  with  the  Spirit  of  the  Lord's  mouth."  Cf. 
as  to  Antichrist's  papal  precursor,  "seducing  spirits  .  ,  . 
doctrines  of  devils,"  &c.,  1  Timothy  4. 1-3;  2  Peter  2. 1.  the 
nnclean  spirit — Hebrew,  spirit  of  uncleanncss  (cf.  Revela- 
tion 16.13);  opposed  to  "the  Spirit  of  holiness"  (Romans 
1.4),  "spirit  of  error"  (1  John  4.6).  One  assuming  to  be 
divinely  Inspired,  but  in  league  with  Satan.  3.  The  form 
of  phraseology  here  Is  drawn  from  Deuteronomy  13.  G-10; 
18.20.  The  substantial  truth  expressed  is,  that  false  pro- 
phecy shall  be  utterly  abolished.  If  it  were  possible  for  it 
again  to  start  up,  the  very  parents  of  the  false  prophet 
would  not  let  parental  affection  interfere,  but  would  be 
the  first  to  thrust  hira  through.  Love  to  Christ  must  be 
paramount  to  the  tenderest  of  natural  ties  (Matthew  10. 
87).  Much  as  the  godly  love  their  children,  they  love 
God  and  His  honour  more.  4.  prophets  ,  ,  .  ashamed- 
of  the  false  prophecies  which  they  have  uttered  in  times 
past,  and  which  the  event  has  confuted,  rough  gar- 
ment—sackcloth. The  badge  of  a  prophet  (2  Kings  1.8; 
Isaiah  20. 2),  to  mark  their  frugality  alike  In  food  and  at- 


tire (Matthew  3.  4) ;  also,  to  be  consonant  to  the  mournful 
warnings  which  tliey  delivered.  It  is  not  the  dress  that 
is  here  condemned,  but  the  purpose  for  which  it  was  worn, 
viz.,  to  conceal  wolves  under  sheep's  clothing.  [Cal- 
vin.] The  monkish  hair-shirt  of  Popery,  worn  to  inspire 
tlie  multitude  with  the  impression  of  superior  sanctity, 
shall  be  then  cast  aside.  5,  6.  The  detection  of  one  of  the 
liaise  prophets  dramatically  represented.  He  is  seized 
by  some  zealous  vindicator  of  the  law,  and  in  fear  cries 
out,  "I  am  no  prophet."  man— i.  e.,  one.  taught  n>e  to 
keep  cattle— As  "keeping  cattle"  is  not  the  same  as  to 
be  "an  husbandman,"  translate  rather,  "Has  used  (or 
'appropriated')  me  as  a  servant,"  viz.,  in  husbandry/. 
[Maurer.]  However,  husbandry  and  keeping  cattle 
inight  be  regarded  as  jointly  the  occupation  of  the  person 
questioned:  then  Amos  7.  14,  "herdman,"  will  accord 
with  English  Version.  A  Hebreiv  kindred  word  means 
cattle.  Botli  occupations,  the  respondent  replies,  are  in- 
consistent with  my  being  a  "prophet."  6.  -wounds  in 
tlilne  Iiands— The  interrogator  still  suspects  him :  "  If  so, 
if  you  have  never  pretended  to  be  a  prophet,  whence 
come  those  wounds?"  The  Hebrew  is  lit.,  "between  thine 
hands."  The  hands  were  naturally  held  up  to  ward  off 
the  blows,  and  so  were  "  thrust  through"  {v.  3)  "between" 
the  bones  of  the  hand.  Stoning  was  the  usual  punish- 
ment; "  thrusting  through"  was  also  a  fit  retribution  on 
one  who  tried  to  "thrust  Israel  away"  from  the  Lord 
(Deuteronomy  13.  10);  and  perfects  the  type  of  Messiah, 
condemned  as  a  false  prophet,  and  pierced  with  "  wounds 
between  His  hands."  Thus  the  transition  to  the  direct 
prophecy  of  Him  {v.  7)  is  natural,  which  it  would  not  be 
if  He  were  not  indirectly  and  in  type  alluded  to.  -^vounded 
in  .  .  .  liouseof  my  friends— An  Implied  admission  that 
he  had  pretended  to  prophecy,  and  that  his  friends  had 
wounded  him  for  it  in  zeal  for  God  (v.  3).  The  Holy  Spirit 
in  Zechariah  alludes  indirectly  to  Messiah,  the  Antitype, 
wounded  by  those  whom  He  came  to  befriend,  who  ought 
to  have  been  His  "  friends,"  wlio  were  His  kinsmen  (cf.  v. 
3,  as  to  the  false  prophet's  friends,  with  Mark  3.  21,  "His 
friends,"  Margin,  "kinsmen;"  John  7.  5;  "His  own," 
John  1. 11 ;  the  Jews,  "of  whom  as  concerning  the  flesh  He 
came,"  RomansO.  5),  but  who  wounded  Him  by  the  agency 
of  the  Romans  (ch.  12.  10).  r.  Expounded  by  Christ  as  re- 
ferring to  Himself  (Matthew  2G.  31,  32).  Thus  it  is  a  re- 
sumption of  the  prophecy  of  his  betrayal  (ch.  11.  4,  10,  13, 
14),  and  the  subsequent  punishment  of  the  Jews.  It  ex- 
plains the  mystery  why  He,  who  came  to  be  a  blessing, 
was  cut  off"  whilst  bestowing  the  blessing.  God  regards  sin 
in  such  a  fearful  liglit  that  He  spared  not  His  own  co- 
equal Son  in  the  one  Godhead,  when  that  Son  bore  the 
sinner's  guilt.  A^^ake— Cf.  a  similar  address  to  the  sword 
of  justice  personified  (Jeremiah  46.  6,  7).  For  "  smite"  (im- 
perative), Matthew  26.  31  has  "I  will  smite."  The  act  of 
tlie  sword,  it  is  thus  implied,  is  God's  act.  So  the  prophecy 
Isaiali  6.  9,  "Hear  ye,"  is  imperative;  the  fulfilment  as  de- 
clared by  Jesus  is  future  (Matthew  13. 14),  "ye  shall  hear." 
s^vord— the  symbol  of  judicial  power,  the  highest  exer- 
cise of  M'hicli  is  to  take  away  the  life  of  the  condemned 
(Psalm  17. 13;  Romans  13.  4).  Not  merely  a  show,  or  ex- 
pression, of  justice  (as  Socinians  think)  is  distinctly  im- 
plied here,  but  an  actual  execution  of  it  on  Messiah  tho 
sheplierd,  tiie  substitute  for  the  sheep,  by  God  as  judge. 
Yet  God  in  this  shows  His  loveasgloriously  as  His  justice. 
For  God  calls  Messiah  "my  shepherd,"  i.  e.,  provided 
(Revelation  13.  8)  for  sinners  by  my  love  to  tliem,  and  ever 
the  object  of  my  love,  though  judicially  smitten  (Isaiah 
53.  4)  for  their  sins  (Isaiah  42.  1 ;  59.  16).  man  tliat  is  my 
feWow— lit.,  the  man  of  my  union.  The  Hebrew  for  "  man" 
is  "a  mighty  man,"  one  peculiarly  man  in  his  noblest 
ideal.  "My  tellow,"  i.  e.,  my  associate,  "My  equal."  [Db 
Wette;  a  remarkable  admission  from  a  Rationalist.] 
"My  nearest  kinsman"  [Hengstenberq]  (John  10.  30;  11. 
10,11;  Phllippians2.C).  sheep  sliall  be  scattered— The  scat- 
teriug  of  Christ's  disciples  on  His  apprehension  was  tho 
partial  fulfilment  (Matthew  26.  31),  a  pledge  of  the  disper- 
sion of  the  Jewish  nation  (once  the  Lord's  sheep.  Psalm 
100.  3)  consequent  on  tlieir  crucifixion  of  Him.  The  Jews, 
though  "scattered,"  arc  still  the  Lord's  "sheep,"  awaiting 

733 


The  Destroyers  of  Jerusalem  Destroyed. 


ZECHAKIAH  XIV. 


Christ's  Coming  and  Kingdom. 


their  being  "gathered"  by  Him  (Isaiah  40.  9. 11).  I  wJll 
turn  .  .  .  Hand  upon  .  .  .  little  ones— i.  e.,  I  will  inter- 
pose in  favour  of  (cf.  the  phrase  In  a  good  sense,  Isaiah  1. 
25)  "the  little  ones,"  viz.,  the  humble  followers  of  Christ 
from  the  Jewish  Church,  despised  by  the  world:  "the 
poor  of  the  flock"  (ch.  11.  7, 11);  comforted  after  His  cruci- 
fixion at  the  resurrection  (John  20. 17-20);  saved  again  by 
a  special  interposition  from  the  destruction  of  Jerusalem, 
having  retired  to  Pella  when  Cestius  Gallus  so  unac- 
countably withdrew  from  Jerusalem.  Ever  since  there 
has  been  a  Jewish  "  remnant"  of  "  the  little  ones"  "  accord- 
ing to  the  election  of  grace."  The  hand  of  Jehovah  was 
laid  ia  wrath  on  the  Shepherd  that  His  hand  might  be 
turned  in  grace  1(^30*1  the  little  07ies.  8,  9.  Two-thirds  of  the 
Jewish  nation  were  to  perish  in  the  Roman  wars,  and  a 
third  to  survive.  Probably  from  the  context  (ch.  14.  2-9), 
which  has  never  yet  been  fulfilled,  the  destruction  of  the 
two-thirds  (lit.,  the  proportion  of  two,  or  portion  of  two)  and 
the  saving  of  the  remnant,  the  one-third,  are  still  future, 
and  to  be  fulfilled  under  Antichrist.  9.  tlirough  .  .  . 
fire— of  trial  (Psalm  66. 10;  Amos  4. 11 ;  1  Corinthians  3. 15; 
1  Peter  1.  6, 7).  It  hence  appears  that  the  Jews'  conversion 
is  not  to  precede,  but  to  follow,  their  external  deliverance 
by  the  special  interposition  of  Jehovah ;  which  latter  shall 
be  the  main  cause  of  their  conversion,  combined  with  a 
preparatory  inward  shedding  abroad  in  their  hearts  of 
the  Holy  Spirit  (ch.  12. 10-14);  and  here,  "they  shall  call 
on  my  name,"  in  their  trouble,  which  brings  Jehovah  to 
their  help  (Psalm  50. 15).  my  people— (Jeremiah  30. 18-22 ; 
Ezekiel  11. 19,  20;  Hosea  2.  23.) 

CHAPTER  XIV. 

Ver.  1-21.  Last  Stkxjggle  with  the  HosTiiiE  World- 
PowEEs:  Messiah- Jehovah  Saves  jEEusAiiEM  and 
Desteoys  the  Foe,  of  whom  the  Remnant  Tuens  to 
THE  LoED  Reigning  at  Jerusalem,  l.  day  of  tUe 
liord— in  which  He  shall  vindicate  His  justice  by  pun- 
ishing the  wicked  and  then  saving  His  elect  people  (Joel 
2.  31 ;  3. 14;  Malachi  4.  1, 5).  thy  spot!  .  .  .  divided  In  tlie 
midst  of  tlice— by  the  foe ;  secure  of  victory,  they  shall 
not  divide  the  spoil  taken  from  thee  in  their  camp  out- 
side, but  "  in  the  midst"  of  the  city  itself.  3.  gather  all 
nations,  &c.— The  prophecy  seems  literal  (cf.  Joel  3.  2). 
If  Antichrist  be  the  leader  of  the  nations,  it  seems  incon- 
sistent with  the  statement  that  he  will  at  this  time  be 
sitting  in  the  temple  as  God  at  Jerusalem  (2  Thessalo- 
nians  2.  4);  thus  Antichrist  outside  would  be  made  to  be- 
siege Antichrist  within  the  city.  But  difficulties  do  not 
set  aside  revelations:  the  event  will  clear  up  seeming 
difficulties.  Cf.  the  complicated  niovements,  Daniel  11. 
half.  .  .  the  residue— In  ch.  13.  8,  9,  it  is  "two-thirds" 
that  perish, and  "the  third"  escapes.  Tliere,  however,  it 
is  "in  all  the  land;"  here  it  is  "half  of  the  city."  Two- 
thirds  of  the  whole  people  perish,  one- third  survives.  One- 
half  of  the  citizens  are  led  captive,  the  residue  are  not  cut 
ofi".  Perhaps,  too,  we  ought  to  translate,  "a  (not  'the') 
residue."  3.  Then — In  Jerusalem's  extremity,  as  .  .  . 
In  .  .  .  day  of  battle— as  when  Jehovah  fought  for  Israel 
against  the  Egyptians  at  the  Red  Sea  (Exodus  14. 14;  15.  3). 
As  He  then  made  a  way  through  the  divided  sea,  so  will 
He  now  divide  in  two  "the  Mount  of  Olives"  {v.  4).  4. 
The  object  of  the  cleaving  of  the  mount  in  two  by  a  fissure 
or  valley  (a  prolongation  of  the  valley  of  Jehoshaphat, 
and  extending  from  Jerusalem  on  the  west  towards  Jor- 
dan, eastward)  is  to  open  a  way  of  escape  to  the  besieged 
(cf.  Joel  3.  12,  14).  Half  the  divided  mount  is  thereby 
forced  northward,  half  southward;  the  valley  running 
between.  The  place  of  His  departure  at  His  ascension 
shall  be  the  place  of  His  return;  and  the  "manner"  of  His 
return  also  shall  be  similar  (Acts  1. 11).  He  shall  probably 
"  come  from  the  east"  (Matthew  24.  27).  He  so  made  His 
triumphal  entry  into  the  city  from  the  Mount  of  Olives  on 
the  east  (Matthew  21.  1-10).  This  was  the  scene  of  His 
agony :  so  it  shall  be  the  scene  of  His  glory.  Cf.  Ezekiel 
11.  23,  with  43.  2,  "from  the  way  of  the  east."  5.  ye 
•hall  flee  to  the  valley— rather  "  through  the  valley,"  as 
in  2  Samuel  2.  29.  The  valley  made  by  the  cleaving  asun- 
734 


der  of  the  Mount  of  Olives  {v.  4)  Is  designed  to  be  their 
way  of  escape,  not  their  place  of  refuge.  [Maueee.]  Je- 
rome is  on  the  side  of  English  Version.  If  it  be  translated 
so,  it  will  mean.  Ye  shall  flee  to  the  vallej%  not  to  hide 
there,  but  as  the  passage  through  which  an  escape  may 
be  etTected.  The  same  divinely-sent  earthquake  which 
swallows  up  the  foe,  opens  out  a  way  of  escape  to  God's 
people.  The  earthquake  in  Uzziah's  days  is  mentipned 
(Amos  1. 1)  as  a  recognized  epoch  in  Jewish  history.  Cf. 
also  Isaiah  6. 1 :  perhaps  the  same  year  that  Jehovah  held 
His  heavenly  court  and  gave  commission  to  Isaiah  for 
the  Jews,  an  earthquake  in  the  phj^sical  world,  as  often 
happens  (Matthew  24.  7),  marked  momentous  movements 
in  the  unseen  spiritual  world,  of  the  mountains— rather, 
"of  my  mountains,"  viz.,  Zion  and  Moriah,  peculiarly 
sacred  to  Jehovah.  [Mooee.]  Or,  the  mountains  formed  by 
my  cleaving  Olivet  into  two.  [Matteee.]  Azal— the  name 
of  a  place  near  a  gate  east  of  the  city.  Tlie  Ilebreiu  means 
adjoining.  [Hendeeson.]  Others  give  the  meaning,  de- 
parted, ceased.  The  valley  reaches  up  to  the  city  gates, 
so  as  to  enable  the  fleeing  citizens  to  betake  themselves 
immediately  to  it  on  leaving  the  city.  Lord  my  God  . .  . 
■with  thee— The  mention  of  the  "  Lord  my  God"  leads  the 
prophet  to  pass  suddenly  to  a  direct  address  to  Jehovah. 
It  is  as  if  "  lifting  up  his  head"  (Luke  21.  28),  he  suddenly 
sees  in  vision  the  Lord  coming,  and  joyfully  exclaims, 
"  All  the  saints  with  thee !"  So  Isaiah  25.  9.  saints— holy 
ang'e/s  escorting  the  returning  King  (Matthew  24.  30,  31 ; 
Jude  14);  and  redeemed  men  (1  Corinthians  15.  23;  1  Thes- 
salonians  3.13;  4.14).  Cf.  the  similar  mention  of  the 
"saints"  and  "angels"  at  His  coming  on  Sinai.  Deuter- 
onomy 32.  2,  3 ;  Acts  7.  53 ;  Galatians  3.  19  ;  Hebrews  2.  2. 
Phillips  thinks  Azal  is  Ascalon  on  the  Mediterranean. 
An  earthquake  beneath  Messiah's  tread  will  divide  Syria, 
making  from  Jerusalem  to  Azal  a  valley  whicli  will  admit 
the  ocean  waters  from  the  west  to  the  Dead  Sea.  The 
waters  will  rush  down  the  valley  of  Arabah,  the  old  bed 
of  the  Jordan,  clear  away  the  sand-drift  of  4000  years,  and 
cause  the  commerce  of  Petra  and  Tyre  to  centre  in  the 
holy  city.  The  Dead  Sea  rising  above  its  shores  will  over- 
flow by  the  valley  of  Edom,  completing  the  straits  of  Azal 
into  the  Red  Sea.  Thus  will  be  formed  the  great  pool  of 
Jerusalem  (cf.  v.  8;  Ezekiel  47.1,  &c. ;  Joel  3.18).  Eu- 
phrates will  be  the  north  boundary,  and  the  Red  Sea 
the  south.  Twenty-flve  miles  north  and  twenty-five 
miles  south  of  Jerusalem  will  form  ope  side  of  tlie  fifty 
miles  square  of  the  Lord's  Holy  Oblation  (Ezekiel  48). 
Tliere  are  seven  spaces  of  fifty  miles  each  from  Jerusalem, 
northward  to  the  Euphrates,  and  five  spaces  of  fifty  miles 
each  southward  to  the  Red  Sea.  Thus  there  are  thirteen 
equal  distances  on  the  breadth  of  the  future  promised 
land,  one  for  the  oblation  and  twelve  for  tiie  tribes,  ac- 
cording to  Ezekiel  48.  That  the  Euplirates  north,  Mediter- 
ranean west,  the  Nile  and  Red  Sea  south,  are  to  be  the 
future  boundaries  of  the  holy  land,  which  will  include 
Syria  and  Arabia,  is  favoured  by  Genesis  15.  18 ;  Exodus 
23.31;  Deuteronomy  11.  24;  Joshua  1.4;  1  Kings  4.  21;  2 
Chronicles  9.26;  Isaiali  27. 12 ;  all  which  was  partially  real- 
ized in  Solomon's  reign,  shall  be  antitypically  so  here- 
after. The  theory,  if  true,  will  clear  away  many  difficul- 
ties in  the  way  of  the  literal  interpretation  of  this  chap- 
ter and  Ezekiel  48.  G.  liglit  .  .  .  not  .  .  .  clear  .  .  .  darlc 
— Jerome,  Chaldee,  Syriac,  and  LXX.  U-anslate,  "  There 
shall  not  be  light,  but  cold  and  ice  ;"  i.  e.,  a  day  full  of  hor- 
ror (Amos  5.18).  But  the  Hebrew  for  "clear"  does  not 
mean  "cold,"  hut  precious,  splendid  [ci.  Job  31. 26).  Calvin 
translates,  "The  light  shall  not  be  clear,  but  dark"  (lit., 
condensation,  i.  e.,t\\\c\'i  mist);  like  a  dark  day  in  which 
yon  can  hardly  distinguish  between  day  and  night.  Eng- 
lish Version  accords  with  v.  7:  "There  shall  not  be  alto- 
gether light  nor  altogether  darkness,"  but  an  intermedi- 
ate condition  in  which  sorrows  shall  be  mingled  with 
joys.  T.  one  day— a  day  altogether  unique,  difTei'ent  from 
all  others.  [Maueer.]  Cf.  "  one,"  i.  e.,  unique,  Song  of 
Solomon  6.9;  Jeremiah  30.  7.  Not  as  Hendeeson  ex- 
plains, "  One  continuous  day,  without  night"  (Revelation 
22. 5, 25) ;  the  millenni.al  period  (Revelation  20. 3-7).  known 
to  .  .  .  Lord— This  truth  restrains  man's  curiosity,  ard 


27ie  Plague  of  Jerusalem's  Enemies. 


ZECHARIAH   XIV. 


The  Remnant  shall  Turn  to  the  Lord, 


teaches  us  to  wait  the  Lord's  own  time  (Matthew  24.  86). 
not  day,  nor  niglit— answering  to  "  not  . , .  clear  nor  . . . 
dark"  (v.  6) ;  not  altogether  daylight,  yet  not  the  darkness 
of  night,  at  evening  .  .  .  sUaU  toe  light — towards  the 
close  of  this  twilightlike  time  of  calamity  "light"  shall 
spring  up  (Psalm  97.  11;  112.4;  Isaiah  30.  26;  60.19,20).  8. 
living  -^vaters— (Ezekiel  47. 1 ;  Joel  3. 18.)  former  sea — 
t.  e.,  the  front,  or  east,  which  Orientalists  face  in  taking 
the  points  of  the  compass;  the  Dead  Sea.  Kinder  sea — 
the  west  or  Mediterranean,  summer  . . .  -^vintex-— neither 
dried  up  by  heat,  nor  frozen  by  cold;  ever  flowing.  9. 
King  over  all  ,  .  .  earth — Isaiah  54. 5  implies  that  tliia 
is  to  be  the  consequence  of  Israel  being  again  recognized 
by  God  as  His  own  people  (Daniel  2.  44 ;  Revelation  11. 15). 
one  Lord  .  .  .  name  one — Not  that  He  is  nui  so  already, 
but  He  shall  then  be  recognized  by  all  uiMnimously  as 
"One."  Now  there  are  "gods  many  and  lords  many." 
Then  Jehovah  alone  shall  be  worshipped.  Tlie  manifesta- 
tion of  the  unity  of  the  Godhead  shall  be  simultaneous 
with  that  of  the  unity  of  the  Church.  Believers  are  one 
In  spirit  already,  even  as  God  is  one  (Ephesians  4.  3-6). 
But  externally  there  are  sad  divisions.  Not  until  these 
disappear,  shall  God  reveal  fully  His  unity  to  the  world 
(John  17.  21,  23).  Tlien  shall  there  be  "a  pure  language, 
that  all  may  call  upon  the  name  of  the  Lord  with  one  con- 
sent" (Zephaniah  3.  9).  The  Son  too  shall  at  last  give  up 
His  mediatorial  kingdom  to  the  Father,  when  the  pur- 
poses for  which  It  was  established  shall  have  been  accom- 
plished, "that  God  maybe  all  in  all"  (1  Corinthians  15.  21). 
10.  turned— or,  "changed  round  about:"  lit.,  to  makeacir- 
cuit.  The  whole  hilly  land  round  Jerusalem,  which  would 
prevent  the  free  passage  of  the  living  waters,  shall  be 
changed  so  as  to  be  "as  a  (or  the)  plain"  (Isaiah  40.  4). 
from  Geba  to  Rimmon— Geba  (2  Kings  23.  8)  in  Benja- 
min, the  north  border  of  Judah.  Rimmon,  in  Simeon 
(Joshua  15.32),  the  south  border  of  Judah;  not  the  Rim- 
mon north-east  of  Michmash.  "  The  plain  from  Geba 
to  Rimmon"  (i.  e.,  from  one  boundary  to  the  other)  is  tlie 
Arabah  or  plain  of  the  Jordan,  extending  from  the  Sea 
of  Tiberias  to  the  Elanitic  Gulf  of  the  Red  Sea.  it  sliall 
he  lifted  up — viz.,  Jerusalem  shall  be  exalted,  the  hills 
all  round  being  lowered  (Micah  4. 1).  Inhabited  in  lier 
place — (Ch.  12.  6.)  fronx  Benjamin's  gate— leading  to  the 
territory  of  Benjamin.  The  same  as  Ephraira's  gate,  the 
north  boundary  of  the  city  (2  Kings  14. 13).  the  first  gate 
—west  of  the  city.  [Gkotius.]  "The  place  of,"  &c.,  im- 
plies that  the  gate  itself  was  then  not  in  existence.  "  Tlie 
old  gate"  (NehemiaJi  3.  6).  the  corner  gate— east  of  tlie 
city.  [Grotius.]  Or  the  "corner"  joining  the  north  and 
west  parts  of  the  wall.  [Villalpandus.]  Gkotius  thinks 
"corners"  refers  to  the  towers  there  built  (cf.  Margin, 
Zephaniali  3.0).  to-»ver  of  Hananeel— soutli  of  the  city, 
near  tlie  sheep-gate  (Nehemlah  3.  1;  12.  39;  Jeremiah 
31.38).  [Grotius.]  king's  vt^inepresses  — (Song  of  Solo- 
mon 8. 11.)  In  the  interior  of  the  city,  at  Zion.  [Geo- 
Tius.J  11.  no  more  utter  destruction — (Jeremiah  31.  40.) 
Lit.,  no  more  curse  (Revelation  22.3;  cf.  Malachi  4.6), 
for  there  will  be  no  more  sin.  Temporal  blessings 
and  spiritual  prosperity  shall  go  together  in  the  millen- 
nium: long  life  (Isaiah  65.  20-22),  peace  (Isaiah  2.  4), 
honour  (Isaiah  60.  14-16),  righteous  government  (Isaiah 
&4. 14;  60.18).  Judgment,  as  usual,  begins  at  the  house 
of  God,  but  then  falls  fatally  on  Antichrist,  whereon 
the  Church  obtains  perfect  liberty.  The  last  day  will  end 
everything  evil  (Romans  8.  21).  [Auberlen.]  VZ.  Pun- 
ishment on  the  foe,  the  last  Antichristian  confederacy 
(Isaiah  59. 18;  66.  24;  Ezekiel  38.,  39.;  Revelation  19.  17-21). 
A  living  death :  the  corruption  (Galatians  6.  8;  of  death 
combined  in  ghastly  union  with  the  conscious  sensibility 
cf  life.  Sin  will  be  felt  by  the  sinner  in  all  its  loathsome- 
ness, inseparably  clinging  to  him  as  a  festering,  putrid 
body.  13.  tumult— consternation  (chi  12.  4 ;  1  Samuel  14. 
15,  2U).  lay  hold  .  .  .  on  .  ,  ,  hand  of  .  .  .  neiglibour — 
Instinctively  grasping  it,  as  if  thereby  to  be  safer,  but  In 
vain.  [Mknochius.]  Rather,  in  order  to  assail  "his 
neighbour"  [Calvin]  (Ezekiel  38.  21).  Sin  Is  the  cause  of 
all  quarrels  on  earth  :  it  will  cause  endless  quarrels  in  hell 
CJames  3.  15,  16).     14.  Judah  .  .  .  flght  at  Jerusalem— 


t'i2.,  against  the  foe:  not  against  Jerusalem,  as  Mattrzb 
translates  in  variance  with  the  context.  As  to  the  spoil 
gained  from  the  foe,  cf.  Ezekiel  39. 10, 17.  15.  The  plague 
shall  aftect  the  very  beasts  belonging  to  the  foe.  A  typical 
foretaste  of  all  this  befell  Antiochus  Epiphanes  and  his 
host  at  Jerusalem  (1  Maccabees  13.49;  2  Maccabees  9.  5). 
16.  every  one  .  .  .  left— (Isaiah  66.  19,  2S.)  God  will  con- 
quer all  the  foes  of  the  Cliurch.  Some  He  will  destroy, 
others  He  will  bring  into  willing  subjection,  from  year 
to  year— lit.,  "from  the  sufficiency  of  a  year  in  a  year." 
feast  of  tabernacles— Tlie  other  two  great  yearly  feasts, 
passover  and  pentecost,  are  not  specitied,  because,  their 
antitypes  having  come,  the  types  are  done  away  with. 
But  the  feast  of  tabernacles  will  be  commemorative  of  the 
Jews'  sojourn,  not  merely  forty  years  in  the  wilderness, 
but  for  almost  2000  years  of  their  dispersion.  So  it  was 
kept  on  their  return  from  the  Babylonian  dispersion 
(Nehemiali  8. 14-17).  It  was  the  feast  on  which  Jesus  mado 
His  triumphal  entry  into  Jerusalem  ( Matthew  21.  8);  a 
pledge  of  His  return  to  His  capital  to  reign  (cf.  Leviticus 
23.  34,  39,  40,  42;  Revelation  7.  9  ;  21.  3).  A  feast  of  peculiar 
joy  (Psalm  118. 15;  Ilosea  12.  9).  The  feast  on  which  Jesus 
gave  the  invitation  to  the  living  waters  of  salvation 
("Hosanna,"  save  us  notv,  was  the  cry,  Matthew  21.  9;  cf. 
Psalm  118. 25.  26)  (John  7. 2,  37).  To  the  Gentiles,  too,  it  will 
be  significant  of  perfected  salvation  after  past  wanderings 
in  a  moral  wilderness,  as  it  originally  commemorated  the 
ingathering  of  the  harvest.  The  seed-time  of  tears  shall 
then  have  issued  in  the  harvest  of  joy.  [Moore.]  "All 
the  nations"  could  not  possibly  in  person  go  up  to  the 
feast,  but  they  may  do  so  by  representatives.  17.  no  rain 
—including  every  calamity  which  usually  follows  in  the 
East  fi'om  want  of  rain,  viz.,  scarcity  of  provisions,  famine 
pestilence,  &c.  Rain  is  the  symbol  also  of  God's  favour 
(Hosea  0.  3).  That  there  shall  be  unconverted  men  under 
the  millennium  appears  from  the  outbreak  of  Gog  and 
Magog  at  the  end  of  it  (Revelation  20.  7-9);  but  they,  like 
Satan  their  master,  shall  be  restrained  during  the  thou- 
sand yeairs.  Note,  too,  from  this  verse  that  the  Gentiles 
shall  come  up  to  Jerusalem,  rather  than  the  Jcavs  go  as 
missionaries  to  the  Gentiles  (Isaiah  2. 2 ;  Micah  5. 7).  How- 
ever, Isaiah  66.  19  7nay  imply  the  converse.  18.  if  .  .  . 
J^gypt  go  "o*  up— specified  as  Israel's  ancient  foe.  If 
Egypt  go  not  up,  and  so  there  be  no  rain  on  them  (a  judg- 
ment whicl  Egypt  would  condemn,  as  depending  on  the 
Nile's  overflow,  not  on  rain),  tliere  shall  be  the  plague, 
&e.  Because  the  guilty  are  not  aflected  by  one  judgment, 
let  them  not  tliiulc  to  escape,  for  God  has  other  judgments 
which  shall  plague  them.  Maurer  translates,  "  If  Egypt 
go  not  up,  upon  them  also  there  shall  be  none"  (no  rain). 
Psalm  105.  32  mentions  "rain"  in  Egypt.  But  it  Is  not 
their  main  source  of  fertility.  19.  punishment— /;<.,  sin  ; 
i.e.,  pujiishment  for  sin.  ao.  shall  there  be  upon  the 
bells— t't3.,  this  inscription,  "Holiness  to  the  Lord,"  the 
same  as  was  on  the  mitre  of  the  high  priest  (Exodus  28. 
36).  This  implies  that  all  things,  even  the  most  common, 
shall  be  sacred  to  Jehovah,  and  not  merely  the  things 
Avliich  under  the  law  had  peculiar  sanctity  attached  to 
them.  The  "  bells"  were  metal  plates  hanging  from  the 
necks  of  horses  and  camels  as  ornaments,  which  tinkled 
(as  the  Hebrew  root  means)  by  striking  against  each  other. 
Bells  are  found  represented  on  the  walls  of  Sennacherib's 
palace  at  Koyunjik  attaclied  to  horses,  pots  .  .  .  like 
.  .  .  bowls — the  vessels  used  for  boiling,  for  receiving 
ashes,  &c.,  shall  be  as  holy  as  the  bowls  used  for  catching 
the  blood  of  the  sacrificial  victims  (.^''ote,  ch.  9. 15;  1  Samuol 
2. 14).  The  priesthood  of  Christ  will  bo  explained  more 
fully  both  by  the  Mosaic  types  and  by  the  New  Testament 
in  that  temple  of  which  Ezekiel  speaks.  Then  the  Song 
of  Solomon,  now  obscure,  will  be  understood,  for  the  mar- 
riage feastof  the  Lamb  will  be  celebrated  In  heaven  (Reve- 
lation 19.),  and  on  earth  It  will  be  a  Solomonic  period, 
peaceful,  glorious,  and  nuptial.  There  will  be  no  king  but 
a  prince;  the  sabbatic  period  of  the  judges  will  return, 
but  not  with  the  Old  Testament,  but  New  Testament  glory 
(Isaiah  1.  20;  Ezekiel  45).  [Roos.]  ai.  every  pot— even  in 
private  liouses,  as  in  the  temple,  shall  l)e  deemed  holy,  so 
universal  shall  be  the  consecration  of  all  things  and  per- 

735 


The  Prophet  Complaineth  of 


MALACHI  I. 


IsraeFs  Irreligiousness  md  Pro/anenesi. 


Bons  to  Jehovah,  take  of  them— as  readily  as  they  would 
take  of  the  pots  of  the  temple  itself,  whatever  number 
they  wanted  for  sacrifice,  no . . .  Canaanite— no  unclean 
or  ungodly  person  (Isaiah  35.  8 ;  52. 1 ;  Joel  3. 17).  Cf.  as  to 
the  final  state  subsequent  to  the  millennium,  Revelation 


21.  27;  22. 15.  Maureb  not  so  well  translates  "merchant" 
here,  as  in  Proverbs  31.  24.  If  a  man  would  have  the  be- 
ginnings of  heaven,  it  must  be  by  absolute  consecration 
of  everything  to  God  on  earth.  Let  his  life  be  a  liturgy,  a 
holy  service  of  acted  worship,    [Moore.] 


MALACHI. 

INTRODUCTION. 

Malachi  forms  the  transition-link  between  the  two  dispensations,  the  Old  and  the  New,  "  the  skirt  and  boundary 
of  Christianity"  [Tebtullian],  to  which  perhaps  is  due  the  abrupt  earnestness  which  characterizes  his  prophecies. 
His  very  name  is  somewhat  uncertain,  Malachi  is  the  name  of  an  office,  rather  than  a  person,  "  my  messenger,'  and 
as  such  is  found,  ch.  3. 1.  LXX.  favours  this  view  in  ch.  1. 1,  translate,  not  "  by  Malachi,"  but  "by  the  hand  of  His 
messenger"  (cf.  Haggai  1. 13),  Malachi  is  the  last  inspired  messenger  of  the  Old  Testament,  announcing  the  advent  of 
the  Great  Messenger  of  the  New  Testament.  The  Chaldee  paraphrase  identifies  him  with  Ezra  wrongly,  as  Ezra  is 
never  called  a  prophet  but  a  scribe,  and  Malachi  never  a  scribe  but  a  prophet.  Still  it  hence  appears  that  Malachi 
was  by  some  old  authorities  not  regarded  as  a  proper  name.  The  analogy  of  the  headings  of  other  prophets,  however, 
favours  the  common  view  that  Malachi  Is  a  proper  name.  As  Haggai  and  Zechariah,  the  contemporary  prophets, 
supported  Joshua  and  Zerubbabel  in  the  building  of  the  temple,  so  he  at  a  subsequent  period  supported  the  priest  Ezra 
and  the  governor  Nehemiah.  Like  that  ruler,  he  presupposes  the  temple  to  have  been  already  built  (ch.  1. 10 ;  3. 1-10). 
Both  alike  censure  the  abuses  still  unreformed  (Nehemiah  13.  5, 15-22,  23-30),  the  profane  and  mercenary  character  of 
the  priests,  the  people's  marriages  contracted  with  foreigners,  and  tlie  non-payment  of  the  tithes,  and  want  of  sym- 
pathy towards  the  poor  on  the  part  of  the  rich.  Nehemiah  6.  7  implies  that  Nehemiah  was  supported  by  prophets  in 
his  work  of  reformation.  The  date  thus  will  be  about  420  B.  c,  or  later.  Both  the  periods  after  the  captivity  (that  of 
Haggai  and  Zechariah,  and  that  of  Malachi)  were  marked  by  royal,  priestly,  and  prophetic  men  at  the  head  of  God'a 
people.  The  former  period  was  that  of  the  building  of  the  temple;  the  latter,  that  of  the  restoration  of  the  people 
and  rebuilding  of  the  city.  It  is  characteristic  of  the  people  of  God  that  the  first  period  after  the  restoration  was  ex- 
clusively devoted  to  the  rebuilding  of  the  temple;  the  political  restoration  came  secondarily.  Only  a  colony  o^  60,000 
settled  with  Joshua  and  Zerubbabel  in  Palestine  (Ezra  2.  64).  Even  these  became  Intermingled  with  the  heathen 
around  during  the  sixty  years  passed  over  by  Ezra  in  silence  (Ezra  9.6-15;  Nehemiah  1.3).  Hence  a  second 
restoration  was  needed  which  should  mould  the  national  life  into  a  Jewish  form,  re-establishing  the  holy  law  and 
the  holy  city — a  work  eflfectedby  Ezra  and  Nehemiah,  with  the  aid  of  Malachi,  in  aperiodof  about  half  a  century,  end- 
ing with  the  deaths  of  Malachi  and  Nehemiah  in  the  last  ten  years  of  the  fifth  century  B.  c. ;  i.  e.,  the  "seven  weeks" 
(Daniel  9.25)  put  in  the  beginning  of  the  "seventy"  by  themselves,  to  mark  the  fundamental  difference  between 
tliem,  the  last  period  of  Old  Testament  revelation,  and  the  period  which  followed  without  any  revelation  (the  sixty- 
two  weeks),  preceding  the  final  week  standing  out  in  unrivalled  dignity  by  itself  as  the  time  of  Messiah's  appearing. 
Tlie  seventy  weeks  thus  begin  with  the  seventh  year  of  Artaxerxes,  who  allowed  Ezra  to  go  to  Jerusalem,  457  B.  c,  in 
accordance  with  the  commandment  which  then  went  forth  from  God.  Ezra  the  priest  performed  the  inner  work  of 
purifying  the  nation  from  heathenish  elements  and  reintroducing  the  law;  whilst  Nehemiah  did  the  outer  work  of 
rebuilding  the  city  and  restoring  the  national  polity.  [Auberlen.]  Vitringa  makes  the  date  of  Malachi's  proph- 
ecies to  be  about  the  second  return  of  Nehemiah  from  Persia,  not  later  than  424  b.  c,  the  date  of  Artaxerxes'  death 
(Nehemiah  13. 6).  About  this  time  Socrates  was  teaching  the  only  approach  to  a  pure  morality  which  corrupt  Athens 
ever  knew,  Moobe  distinguishes  six  portions:  (I.)  Charge  against  Israel  for  insensibility  to  God's  love,  which  so 
distinguished  Israel  above  Edom  (ch,  1. 1-5).  (II.)  The  priests  are  reproved  for  neglect  and  profanation  (ch.  1.  6  to  ch. 
2.  9).  (III.)  Mixed  marriages,  and  the  wrongs  done  to  Jewish  wives  are  reproved  (ch.  2. 10-10).  (IV.)  Coming  of  Mes- 
siah and  His  forerunners  (ch.  2. 17  to  ch.  3.  6).  (V.)  Reproof  for  tithes  withheld  (ch,  3.  7-12).  (VI.)  Contrast  between 
tlie  godly  and  the  ungodly  at  the  present  time,  and  in  the  future  judgment;  exhortation,  therefore,  to  return  to  the 
law  (ch.  3. 13  to  ch.  4.  6). 

The  style  is  animated,  but  less  grand,  and  the  rhythm  less  marked,  than  in  some  of  the  older  prophets. 

The  canonicity  of  the  book  is  established  by  the  references  to  it  in  the  New  Testament  (Matthew  11. 10;  17.12;  Mark 
1. 2;  9. 11, 12;  Luke  1. 17;  Romans  9. 13). 


CHAPTER  I. 

Ver.  1-14.  God's  Love  :  Israel's  Ingratitude  :  The 
Priests'  Mercenary  Spirit:  A  Gentile  Spiritual 
Priesthood  shall  Supersede  them.  1.  burden — 
heavy  sentence,  to  Israel — represented  now  by  the  two 
tribes  of  Judah  and  Benjamin,  with  individuals  of  the 
ten  tribes  who  had  returned  with  the  Jews  from  Babylon. 
So  "  Israel"  is  used,  Ezra  7. 10.  Cf.  2  Chronicles  21.  2,  "  Je- 
lioshaphat  king  of  Israel,"  where  Judah,  rather  than  the 
ten  tribes,  is  regarded  as  the  truest  representative  of  Is- 
rael (cf.  2  Chronicles  12.  6;  28.  19).  MalacUl— see  Introduc- 
tion. God  sent  no  prophet  after  him  till  John  Baptist,  the 
forerunner  of  Christ,  in  order  to  enflame  His  people  with 
Ihe  more  ardent  desire  for  Him,  the  great  antitype  and 
fulflUer  of  prophecy.    9.  1  have  loved  you— above  other 

73a 


men;  nay,  even  above  the  other  descendants  of  Abraham 
and  Isaac.  Such  gratuitous  love  on  my  part  called  for 
love  on  yours.  But  the  return  ye  make  is  sin  and  dis- 
honour to  me.  This  which  is  to  be  supplied  is  left  unex- 
pressed, sorrow  as  it  were  breaking  off"  the  sentence 
[Menochius]  (Deuteronomy  7.  8 ;  Hosea  11. 1).  "Wherein 
Itast  thou  loved  usl— In  painful  contrast  to  the  tearful 
tenderness  of  God's  love  stands  their  insolent  challenge. 
The  root  of  their  sin  was  insensibility  to  God's  love,  and 
to  their  own  wickedness.  Having  had  prosperity  taken 
from  them,  they  Imply  they  have  no  tokens  of  God's 
love;  they  look  at  what  God  had  taken,  not  at  what  God 
had  left.  God's  love  is  often  least  acknowledged  where  it 
is  most  manifested.  We  must  not  infer  God  does  not  love 
us  because  He  afflicts  us.  Men,  instead  of  referring  their 
sufferings  to  their  proper  cause,  their  own  sin,  impiously 


The  Prophet  Complaineih  of 


MALACHI  11. 


Israel's  Irreligiousness  and  Profancness. 


accuse  God  of  indifference  to  their  welfare.  [Moore.] 
Thus  the  four  first  verses  form  a  fit  introduction  to  tlie 
whole  propliecy.     Was  not  Ksau  Jacob's  brotlier  T — 

and  so,  as  far  as  dignity  went,  as  mucii  entitled  to  God's 
favour  as  Jacob.  My  adoption  of  Jacob,  tlierefore,  was 
altogetlier  by  gratuitous  favour  (Romans  t).  13).  So  God 
has  passed  by  our  elder  bretliren,  tlie  angels  who  kept 
not  their  first  estate,  and  yet  lias  provided  salvation  for 
man.  The  perpetual  rejection  of  the  fallen  angels,  like 
the  perpetual  desolations  of  Edom,  attests  God's  severity 
to  tlie  lost,  and  goodness  to  those  gratuitously  saved.  The 
sovereign  eternal  purpose  of  God  is  the  only  ground  on 
which  He  bestows  on  one  favours  withheld  from  another. 
There  are  difficulties  in  referring  salvation  to  the  election 
of  God,  there  are  greater  in  referring  it  to  the  election  of 
man.  [Moore.]  Jehovah  illustrates  His  condescension 
and  patience  in  arguing  the  case  with  them.  3.  liatcd — 
not  positively,  but  relatively ;  i.  e.,  did  not  choose  him 
out  to  be  the  object  of  gratuitous  favor,  as  I  did  Jacob 
(cf.  Luke  14.  26,  with  Matthew  10.  S7;  Genesis  29.  30,  31; 
Deuteronomy  21.  15,  16).  laid  liis  mountains  .  .  . 
waste — i.  e.,  his  territory  which  was  generally  mountain- 
ous. Israel  was,  it  is  true,  punished  by  the  Chaldeans, 
but  Edom  has  been  utterly  destroyed;  viz.,  eitlier  by 
Nebuchadnezzar  [Rosenmuller],  or  by  tlie  neighbour- 
ing peoples,  Egypt,  Amnion,  and  Moab  [Josephus,  An- 
tiquities, 10.9,  7;  Maurer]  (Jeremiah  49.  18).  dragons- 
jackals  [Moore]  (cf.  Isaiah  34.  13).  Maurer  translates, 
"Abodes  of  the  wilderness,"  from  an  Arabic  root  to  stop, 
or  abide.  English  Version  is  better.  4.  Wliereas — But  if 
Edom  say.  [Maurer.]  Edom  may  strive  as  she  may  to 
recover  herself,  but  it  shall  be  in  vain,  for  I  doom  her  to 
perpetual  desolation,  whereas  I  restore  Israel.  This  Je- 
hovah states,  to  illustrate  his  gratuitous  love  to  Israel, 
rather  than  to  Edom.  border  of  -wicUedness— a  region 
given  over  to  the  curse  of  reprobation.  [Calvin.]  For  a 
time  Judea  seemed  as  desolate  as  Idumea;  but  though 
the  latter  was  once  the  highway  of  Eastern  commerce, 
now  the  lonely  rock-houses  of  Petra  attest  the  fulfilment 
of  the  prophecy.  It  is  still  "  the  border  of  wickedness," 
being  the  resort  of  the  marauding  tribes  of  the  desert. 
Judea's  restoration,  though  delayed,  is  yet  certain,  tlie 
liord  hath  indignation — "  the  people  of  my  curse" 
(Isaiah  34. 5).  5.  from  tlie  border  of  Israel— Ye,  restored 
to  your  own  "borders"  in  Israel,  "from"  them  shall  raise 
your  voices  to  "magnify  the  Lord,"  acknowledging  that 
Jehovah  has  shown  to  you  a  gratuitous  favour  not 
shown  to  Edom,  and  so  ought  to  be  especially  "mag- 
nified from  the  borders  of  Israel."  6.  Turning  fi-om  the 
people  to  the  priests,  Jehovah  asks,  whereas  His  love  to 
the  people  was  so  great,  where  was  their  love  towards 
Him?  If  the  priests,  as  tliey  profess,  regard  Him  as  their 
Father  (Isaiah  63. 16)  and  Master,  let  them  show  tlie  I'eality 
of  their  profession  by  love  and  revereiitial  fear  (Exodus  20. 
12 ;  Luke  6.  46).  He  addresses  the  priests,  because  they 
ought  to  be  leaders  in  piety  to  the  rest  of  the  people, 
whereas  they  are  foremost  in  "despising  His  name." 
Wherein  have  -^ve  despised?  &c. — The  same  captious 
spirit  of  self-satisfied  insensibility  as  prompted  tlieir 
question  (t;.  2),  "  Wherein  hast  thou  loved  us?"  Tiiey  are 
blind  alike  to  God's  love  and  their  own  guilt.  7.  ye 
offer,  &c.— God's  answer  to  their  challenge  {v.  6), "  Wherein 
have  we  despised?"  &c.  polluted  bread — viz.,  blemished 
sacrifices  (u.  8, 13, 14 ;  Deuteronomy  lo.  21).  So  "the  bread 
of  thy  God"  Is  used  for  "sacrifices  to  God"  (Leviticus  21.8). 
polluted  thee — i.  e.,  offered  to  thee  "polluted  bread." 
table  of  the  Lord— i.  e.,  the  altar  (Ezekiel  41.  22)  (not  the 
table  of  shewbread).  Just  as  the  sacrificial  flesh  is  called 
"  bredd.''  contemptible — (v.  12, 13.)  Ye  sanction  the  nig- 
gardly and  blemished  oflferings  of  the  people  on  the  altar, 
to  gain  favour  with  them.  Darius,  and  probably  his  suc- 
cessors, had  liberally  supplied  them  with  victims  for 
sacrifice,  yet  they  presented  none  but  the  worst.  A  cheap 
religion,  costing  little,  is  rejected  by  God,  and  so  is  worth 
nothing.  It  costs  more  than  it  is  worth,  for  it  is  worth 
notliiug,  and  so  proves  really  dear.  God  despises  not  the 
widow's  mite,  but  he  does  despise  the  miser's  mite. 
IMooRE.]  8.  Your  earthly  ruler  would  feel  insulted,  if 
47 


offered  by  you  the  offering  with  which  ye  put  off  God 
(see  Leviticus  22.22,24).  is  it  not  evil  1— Maurer  trans- 
lates, "There  Is  no  evil,"  In  your  opinion,  in  such  an 
offering;  It  is  quite  good  enough  for  such  a  purpose.  9. 
noiv  .  .  .  beseech  God  tliat  he  ^vlll  be  gracious— Iron- 
ical. Think  you  that  God  will  be  persuaded  by  such  pol- 
luted gifts  to  be  gracious  to  you?  Fariromit.  this  hath 
been  by  your  means— 2i^,  hand.  These  contemptible 
offerings  are  your  doing,  as  being  tlie  priests  mediating 
between  God  and  tlie  people ;  and  think  you,  will  God  pay 
'any  regard  to  you  (cf.  v.  8,  10)?  "Accept  thy  person" 
("face"),  r.  8,  answers  to  "regard  your  persons,"  in  this 
verse.  10.  "Who  .  •  •  lor  naught — Not  one  even  of  the 
least  priestly  functions  (as  shutting  the  doors,  or  kindling 
a  fire  on  tlie  altar)  would  ye  exercise  without  pay,  there- 
fore ye  ought  to  fulfil  them  faithfully  (1  Corinthians  9. 13). 
Drusius  and  Maurer  translate,  "  Would  that  there  were 
absolutely  some  one  of  you  who  would  shut  the  doors  of 
the  temple  (i.  e.,  of  the  inner  court,  in  which  was  the  altar 
of  burnt  offerings),  and  tliat  ye  would  not  kindle  fire  on 
my  altar  in  vain !"  Better  no  sacrifices  than  vain  ones 
(Isaiah  1. 11-15).  It  was  the  duty  of  some  of  the  priests  to 
stand  at  the  doors  of  the  court  of  the  altar  of  burnt  offer- 
ings, and  to  have  excluded  blemished  victims.  [Calvin.] 
11.  For — Since  ye  Jewish  priests  and/people  "despise  my 
name"  (v.  6),  I  shall  find  others  who  will  magnify  it  (Mat- 
thew 3.  9).  Do  not  think  I  shall  have  no  worshippers  be- 
cause I  have  not  you ;  for  from  the  east  to  the  west  my 
name  shall  be  great  among  the  Gentiles  (Isaiah  66.  19,  20), 
tliose  very  peoples  whom  ye  look  down  upon  as  abomin- 
able, pure  offering— not  "tlie  blind,  the  lame,  and  the 
sick,"  such  as  ye  ofler  (v.  8).  "  In  every  place,"  implies  the 
catholicity  of  the  Christian  Church  (John  4.  21,  23;  1  Tim- 
othy 2.  8).  The  "Incense"  is  figurative  of  prayers  (Psalm 
141.  2;  Revelation  8. 3).  "Sacrifice"  is  used  metaphorically 
(Psalm  51. 17;  Hebrews  13. 10. 15, 16;  1  Peter  2.  5, 12).  In  this 
sense  the  reference  to  the  Lord's  Supper,  maintained  by 
many  of  the  fathers,  may  be  admitted;  it,  like  prayer,  is 
a  spiritual  offering,  accepted  through  the  literal  offering 
of  the  "Lamb  without  blemish,"  once  for  all  slain.  ISJ. 
Renewal  of  the  charge  in  v.  7,  fruit  .  .  .  meat— the  offer- 
ings of  the  people.  The  "fruit"  is  the  produce  of  the 
altar,  on  which  the  priests  subsisted.  They  did  not  liter- 
ally say.  The  Lord's  table  is  contemptible ;  but  their  acts 
virtually  said  so.  They  did  not  act  so  as  to  lead  the  people 
to  reverence,  and  to  offer  their  best  to  the  Lord  on  it.  The 
people  were  poor,  and  put  off  God  with  tlie  worst  offerings. 
The  priests  let  them  do  so,  for  fear  of  offending  the  people, 
and  so  losing  all  gains  fi-om  them.  13.  what  a  weari- 
ness is  it !— Ye  regard  God's  service  as  irksome,  and  there- 
fore try  to  get  it  over  by  presenting  the  most  worthless 
offerings.  Cf.  Micah  6.  3,  where  God  challenges  His  people 
to  show  wlierein  is  the  "weariness"  or  hardship  of  His 
service.  Also  Isaiah  -13.  22-24,  wherein  He  shows  that  it  is 
they  who  have  "  wearied"  Him,  not  He  who  has  wearied 
them,  snuffed  at— despised,  it— the  table  of  the  Lord, 
and  the  meat  on  it  (u.  1'2).  torn— tfe.,  by  beasts,  which  it 
was  not  lawful  to  eat,  much  less  to  offer  (Exodus  2-2.  31). 
thus  .  .  .  oteeritkg— Hebrew,  "ininc?ia;"  the  unbloody  offer- 
ing of  flour,  &c.  Though  this  may  have  been  of  ordinary 
ingredients,  yet  the  sacrifices  of  blemished  animals  ac- 
companying it  rendered  it  unacceptable.  14.  deceiver- 
hypocrite.  Not  povertj',  but  avarice  was  the  cause  of 
their  mean  offerings,  male— required  by  law  (Leviticus 
1.3,10).  great  King— (Psalm  48.  2;  Matthew  5.35.)  my 
name  .  .  .  dreadful  among  .  .  .  heathen  —  Even  the 
heathen  dread  me  because  of  my  Judgments;  what  a  re- 
proach this  is  to  you,  my  people,  who  fear  me  not  (v.  6) ! 
Also  it  may  be  translated,  "s?iall  be  feared  among,"  &c. ; 
agreeing  with  the  prophecy  of  the  call  of  the  Gentiles 
(i>.  11). 

CHAPTEE  II. 
Vcr.  1-17.  Reproof  of  the  Priests  for  "Violatinq 
THE  Covenant;  and  the  People  also  for  Mixed  Mar- 
riages and  Unfaithfulness.  1.  for  you— The  priests 
in  particular  are  reproved,  as  their  part  was  to  have  led 
the  people  aright,  and  reproved  sin,  whereas  they  encour- 

737 


The  Priests  Iteprovedfor  Neglect, 


MALACHI  II. 


OTW?  the  People  for  Idolatry,  etc. 


aged  and  led  them  into  sin.  Ministers  cannot  sin  or  suffer 
alone.    They  drag  down  others  with  them  if  they  fall. 
[MooBE.]    3.  lay  ...  to  heart — my  commands,    send  a 
cuxsc— rather,  as  Hebretv, "  the  curse ;"  viz.,  that  denounced 
in  Deuteronomy  27. 15-26 ;  28.  15-68.    curse  your  blessings 
—turn  the  blessings  you  enjoy  into  curses  (Psalm  106. 15). 
cursed  tUem—IIebreiv,  t/iem  severally  ;  i.e.,  I  have  cursed 
each  one  of  your  blessings.    3.  corrupt,  &c.—lit.,  "re- 
buke," answering  to  the  opposite  prophecy  of  blessing 
(ch.  3. 11),  "I  will  rebuke  the  devourer."    To  rebuke  the 
seed  is  to  forbid  its  growing,    your— m.,  "for  you ;"  i.  e.,  to 
your  hurt,  dung  oif  .  .  .  solemn  feasts— The  dung  in  the 
maw  of  the  victims  sacriflced  on  the  feast-days ;  the  maw 
was  the  perquisite  of  the  priests  (Deuteronomy  18.  3), 
which  gives  peculiar  point  to  the  threat  here.    You  shall 
get  the  dung  of  the  maw  as  your  perquisite,  instead  of  the 
maw.    one  shall  take  you  away  -^vith  It— t.  e.,  ye  shall 
be  taken  away  with  it;  it  shall  cleave  to  you  wherever  ye 
go.  [MooRE.]    Dung  shall  be  thrown  on  your  faces,  and  ye 
shall  be  taken  away  as  dung  would  be,  dung-begrimed  as 
ye  shall  be  (1  Kings  14. 10;  cf.  Jeremiah  16.  4 ;  22. 19).    4.  ye 
shall  JsnoTT- by  bitter  experience  of  consequences,  that 
it  was  with  this  design  I  admonished  you,  in  order  "that 
my  covenant  with  Levi  might  be"  maintained ;  i.  e.,  that 
it  was  for  your  own  good  (which  would  been.sured  by  your 
maintaining  the  Levitical  command)  I  admonished  you, 
that  ye  should  return  to  your  duty  [Maurer]  (cf.  v.  5,  6). 
Malachl's  function  was  that  of  a  reformer,  leading  back 
the  priests  and  people  to  the  law  (ch.  4.  4).    5-9.  He  de- 
scribes the  promises,  and  also  the  conditions  of  the  cove- 
nant ;  Levi's  observance  of  the  conditions  and  reward  (cf. 
Numbers 25. 11-13,  Phinehas'  zeal);  and  on  the  other  hand 
the  violation  of  the  conditions,  and  consequent  punish- 
ment of  the  present  priests.  "  Life"  here  includes  the  per- 
petuity implied  in  Numbers  25. 13,  "  everlasting  priesthood." 
"Peace"  is  specified  both  here  and  there.    Mattreb  thus 
explains  it;  the  Hebrew  is,  lit.,  "My  covenant  was  with 
him,  life  and  peace  (to  be  given  him  on  my  part),  and  I 
gave  them  to  him :  (and  on  his  part)  fear  (i.  e.,  reverence), 
and  he  did  fear  me,"  &c.    The  former  portion  of  the  verse 
expresses  the  promise,  and  Jehovali's  fulfilment  of  it;  tlie 
latter,  the  condition,  and  Levi's  steadfastness  to  it  (Deu- 
teronomy 33.  8,  9),     The  Jewish  priests  self-deceivingly 
claimed  the  privileges  of  the  covenant,  whilst  neglecting 
tlie  conditions  of  it,  as  if  God  were  bound  by  it  to  bless 
tliem,  whilst  they  were  free  from  all  the  obligation  which 
it  imposed  to  serve  Him.    Tlie  covenant  is  said  to  be  not 
merely  "of  life  and  peace,"  but  "life  and  peace;"  for  the 
keeping  of  God's  law  is  its  own  reward  (Psalm  19. 11).    6. 
la-w  of  truth  was  in  his  mouth — He  taught  the  people 
the  truths  of  the  law  in  all  its  fulness  (Deuteronomy  33. 10). 
The  priest  was  the  ordinary  expounder  of  the  law;  the 
prophets  were  so  only  on  special  occasions.    Iniquity  . . . 
.  not  found— no  injustice  in  his  judicial  functions  (Deuter- 
onomy 17.8   9;  19.17).    walked  -with  me— by  faith  and 
obedience  (Genesis  5.22),     In   peace  — viz.,  the  "peace" 
which  was  the  fruit  of  obeying  the  covenant  (v.  5).    Peace 
with  God,  man,  and  one's  own  conscience,  is  the  result  of 
"  walking  with  God"  (cf.  Job  22.  21;  Isaiah  27. 5;  James  3. 
18).    turn  many  .  .  .  from  Iniquity — both  by  positive 
precept  and  by  tacit  example  "walking  with  God"  (Jere- 
miah 23. 22;  Daniel  12. 3;  James  5.  20).    7.  In  doing  so  (v.  6) 
he  did  his  duty  as  a  priest,  "  for,"  &c.  kno-wledge — of  the 
law,  its  doctrines,  and  positive  and  negative  precepts 
(Leviticus  10.10,  11;  Deuteronomy  24.8;  Jeremiah  18.  18; 
Haggai  2.  11).    the  la-*v— i.  e.,  its  true  sense,    messenger 
of .  .  .  liord— the  interpreter  of  His  will ;  cf.  as  to  the 
prophets,  Haggai  1.13.    So  ministers  are  called  "ambas- 
sadors of  Christ"  (2  Corinthians  5.20);  and  the  bishops  of 
the  seven  churches  in  Revelation,  "angels"  or  messen- 
gers (cf.  Galatians  4.14).    8.  out  of  the  way  — i.  e.,  from 
the  covenant,    caused  many  to  stumble— by  scandalous 
example,  the  worse  inasmuch  as  the  people  look  up  to 
you  as  ministers  of  religion  (1  Samuel  2. 17 ;  Jeremiah  18. 
15;  Matthew  18. 6 ;  Luke  17. 1).  at  the  law—?",  e..  In  respect 
to  the  observances  of  the  law.    corrupted  ,  .  .  covenant 
—made  it  of  none  eflfect,  by  not  fulfllling  its  conditions, 
and  so  forfeiting  its  cromises  (Zecbarlah  11, 10;  Nehemiah 
738 


13.29).    9.  Becatise  ye  do  dot  keep  ttie  condition  of  the 
covenant,  I  will  not  fulfil  the  promise,    partial  In  the 
laiv— having  respect  to  persons  rather  than  to  truth  in  the 
interpretation  and  administration  of  the  law  (Leviticus 
19. 15).    10-16.  Reproof  of  those  who  contracted  marriages 
with  foreigners  and  repudiated  their  Jewish  wives.    10. 
Have  wre  not  all  one  father  1— "Why,  seeing  we  all  have 
one  common  origin,  "  do  we  deal  treacherously  against 
one  another''^  ("His  brother"  being  a  general  expression 
implying  that  all  are  "  brethren"  and  sisters  as  children 
of  the  same  Father  above  (1  Thessalonians  4. 6),  and  so  in- 
cluding the  wives  so  injured)?  viz.,  by  putting  away  our 
Jewish  wives,  and  taking  foreign  women  to  wife  (cf.  v.  14 
and  V.  11;  Ezra 9.  1-9),  and  so  violating  "the  covenant" 
made  by  Jehovah  with  "  our  fathers,"  by  which  it  was  or- 
dained that  we  should  be  a  people  separated  from  the 
other  peoples  of  tlae  world  (Exodus  19.  5 ;  Leviticus  20.  24, 
26;  Deuteronomy  7.  3).    To  intermarry  With  the  heathen 
would  defeat  this  purpose  of  Jehovah,  who  was  the  com- 
mon Father  of  the  Israelites  in  a  peculiar  sense  in  which 
He  was  not  Father  of  the  heathen.    The  "  one  Father"  is 
Jehovah.  (Job  81.  15;  1  Corinthians  8.  6;  Epheslans  4.  6). 
"Created  us  "  not  merely  physical  creation,  but  "created 
us"  to  be  His  peculiar  and  chosen  people  (Psalm  102.  IS; 
Isaiah  43. 1;  -45,  8;  60.  iX',  Ephesians  2. 10).  [Calvin.]  How 
marked  the  contrast  between  the  honour  here  done  to  the 
female  sex,  and  tlie  degradation  to  which  Oriental  fe- 
males are  generally  subjected !    11.  dealt  treacherously 
—viz.,  in  respect  to  the  Jewish  wives  who  were  put  away 
(v.  14;  also  V,  10,  15,  16).     profaned  the  holiness  of  .  .  . 
liord— by    ill-treating    the   Israelites   {viz.,    the   wives), 
who  were  set  apart  as  a  people  holy  tinto  the  Lord:  "the 
holy  seed"  (Ezra  9.  2;  cf.  Jeremiah  2. 3).    Or,  "  the  holiness 
of  the  Lord"  means  His  holy  ordinance  and  covenant 
(Deuteronomy  7. 3).    But  "  which  He  loved,"  seems  to  re- 
fer to  the  holy  people,  Israel,  whom  God  so  gratuitously 
loved  (ch.  1.  2),  without  merit  on  their  part  (Psalm  47.  4). 
married,  Ac- (Ezra  9.  1,  2;  10.  2;  Nehemiah  13.23,  &c.) 
daughter  of  a  strange  god— women  worshipping  idols : 
as  the  worshipper  in  Scripture  is  regarded  in  the  relation 
of  a  child  to  a  father  (Jeremiah  2. 27).    13.  master  and  . . . 
scholar— Hi.,  "hlra  that  watcheth  and  him  that  answer- 
eth."    So  "  wakeneth"  is  used  of  €he  teacher  or  "  master" 
(Isaiah  50.  4);    masters  are   watchful  in    guarding    their 
scholars.    The  reference  is  to  the  priests,  wlio  ought  to 
have  taught  the  people  piety,  but  who  led  them  into  evil. 
"Him  that  answereth"  is  the  scholar  who  has  to  answer 
the  questions  of  his  teacher  (Luke  2. 47).    [Grotius.]    Tho 
Arabs  have  a  proverb,  "  None  calling  and  none  answer- 
ing,'-' i.  e.,  there  being  not  one  alive.  So  Gesenius  explains 
it  of  the  Levite  watches  in  the  temple  (Psalm  134. 1),  one 
luatchman  calling  and  another  ansiuering.  But  the  scholar 
is  rather  the  people,  the  pupils  of  tlie  priests  "In  doing 
this,"  viz.,  forming  unions  with  foreign  wives.    "  Out  of 
the  tabernacles  of  Jacob"  proves  it  is  not  the  priests 
alone.    God  will  spare  neither  priests  nor  people  who  act 
so.    him  that  offereth— His  offerings  will  not  avail  to 
shield  him  from  the  penalty  of  his  sin  in  repudiating  his 
Jewish  wife  and  taking  a  foreign  one.    13.  done  again— 
"a second  time:"  an  aggravation  of  your  offence  (Nehe- 
miah 13.23-31),  in  that  It  is  a  ^elapse  into  the  sin  already 
checked  once  under  Ezra  (Ezra  9. 10).    [Henderson.]    Or, 
"the second  time"  means  this:  Your  first  sin  was  your 
blemished  offerings  to  the  Lord:  now  "again"  is  added 
your  sin  towards  your  wives,    [Calvin.]    covering  ,  ,  . 
altar  .  ,  .  with  tears— shed  by  your  unoffending  wives, 
repudiated  by  you  that  ye  might  take  foreign  wives.  Cal- 
vin makes  the  "  tears"  to  be  those  of  all  the  people  on 
perceiving  their  sacrifices  to  be  sternly  rejected  by  God, 
14.  Wherefore  1— Why  does  God  reject  our  offerings? 
liOrd  ,  .  .  ^vitness  bet^veen  thee  and  ,  .  ,  wife— (so  Gen- 
esis 31. 49,  50.)    of  thy  youth— The  Jews  still  marry  very 
young,  the  husband  often  being  but  thirteen  years  of  age, 
the  wife  younger  (Proverbs  5. 18 ;  Isaiah  54. 6).   wife  of  thy 
covenant- not  merely  joined  to  thee  by  the  viarriage 
covenant  generally,  bnt  by  the  covenant  between  God  anii 
Israel,  the  covenant  people,  whereby  a  sin   against  a 
wife,  a  daughter  of  Israel,  is  a  sin  against  God.    [M00EE.J 


Reproof  of  the  People  for  Adultery,  etc. 


MALACIII  III. 


The  Coming  of  Christ  Forduld. 


Marriage  also  Is  called  "the  covenant  of  God"  (Proverbs 
2.17),  and  to  it  the  reference  may  be  (Genesis  2.  21;  Mat- 
thew 19.6;  1  Corinthians  7.10).  15.  MAtTRER-and  Heng- 
STENBEKG  explain  the  verse  thus:  The  Jews  had  de- 
fended their  conduct  by  the  precedent  of  Abraham,  wlio 
had  taken  Hagar  to  the  injury  of  Sarah,  his  lawful  wife; 
to  tills  Malachi  says  now,  "  No  one  (ever)  did  so  iu  whom 
there  was  a  residue  of  intelligence  (discriminating  be- 
tween good  and  evil) ;  and  what  did  the  one  (Abraham,  to 
whom  you  appeal  for  support)  do,  seeking  a  godly  seed?" 
His  object  (viz.,  not  to  gratify  passion,  but  to  obtain  the 
seed  promised  by  God)  makes  the  case  wholly  inapplic- 
able to  defend  your  position.  Moore  (from  Faiebairn) 
better  explains,  in  accordance  with  v.  10,  "Did  not  lie 
make  (us  Israelites)  one?  Yet  He  had  the  residue  of  the 
Spirit  (L  e..  His  isolating  us  from  other  nations  was  not  be- 
cause there  was  no  residue  of  the  Spirit  left  for  the  i-estof 
the  world).  And  wherefore  (t.  e.,  ivhy  then  did  He  thus  iso- 
late us  as)  the  one  (people ;  the  Hebrew  is  '  the  one ')  ?  In 
order  that  He  might  seek  a  godly  seed;"  i.  e.,  that  He 
mighthave  "aseed  of  God,"  a  nation  the  repository  of  the 
covenant,  and  the  stock  of  the  Messiah,  and  the  witness 
for  the  one  God  amidst  the  surrounding  poly  tlieisms.  Mar- 
riage with  foreign  women,  and  repudiation  of  the  wives 
wedded  in  the  Jewish  covenant,  utterly  set  aside  this  Di- 
vine purpose.  Calvin  tliinks  "  the  one"  to  refer  to  the 
conjugal  one  body  formed  by  the  original  pair  (Genesis  2). 
God  might  have  joined  many  wives  as  one  with  the  one 
husband,  for  He  had  no  lack  of  spiritual  being  to  impart 
to  others  besides  Eve;  the  design  of  the  restriction  was  to 
secure  a  pious  offspring:  but  cf.  JVote,  v.  10.  One  object  of 
the  marriage  relation  is  to  raise  a  seed  for  God  and  for 
eternity.  16.  putting  away — i.  e.,  divorce,  foronccov- 
eretli  violence  -witli  .  .  .  garment — Maurer  translutcs, 
"And  (Jehovah  hateth  him  who)  covereth  his  garment 
(i.  e.,  his  wife,  in  Arabic  idiom;  cf.  Genesis  20.  16,  '  He  is  to 
thee  a  covering  of  thy  eyes;'  the  husband  was  so  to  the 
wife,  and  the  wife  to  the  husband;  also  Deuteronomy  22. 
SO;  Ruth  3.  9;  Ezekiel  16.  8)  with  injury."  The  Hebrew 
favours  "garment,"  being  accusative  of  the  thing  covered. 
Cf.  with  JSnglish  Version,  Psalm  73.  6,  "  violence  coveseth 
them  as  a  garment."  Their  "violence"  is  the  putting 
away  of  their  wives;  the  "garment"  with  which  they  try 
to  cover  it  is  the  plea  of  Moses'  permission  (Deuteronomy 
21. 1 ;  cf.  Matthew  19.  6-9).  IT.  wearied  .  .  .  Lord— (Isaiah 
43.21.)  This  verse  forms  the  transition  to  ch.o.  1,  &c.  The 
Jewish  skeptics  of  that  day  said  virtually,  God  delighteth 
In  evil-doers  (inferring  this  from  the  prosperity  of  the 
surrounding  heathen,  whilst  they,  the  Jews,  were  com- 
paratively not  prosperous :  forgetting  that  their  attend- 
ance to  minor  and  external  duties  did  not  make  up  for 
their  neglect  of  tlie  weightier  duties  of  the  law ;  e.  g.,  the 
duty  they  owed  their  wives,  just  before  handled);  or  (if 
not)  Where  (is  the  proof  that  He  is)  the  God  of  judgment? 
To  this  the  reply  (ch.  3. 1)  is,  "The  Lord  whom  ye  seek, 
and  whom  as  messenger  of  the  covenant  (t.  c..  Divine  rat- 
Ifier  of  God's  covenant  with  Israel)  ye  delight  in  (think- 
ing He  will  restore  Israel  to  its  proper  place  as  first  of  the 
nations),  shall  suddenly  come,"  not  as  a  Restorer  of  Is- 
rael temporally,  but  as  a  consuming  Judge  against  Jeru- 
salem (Amos  5. 18,  19,20).  The  "suddenly"  implies  the 
unpreparedness  of  the  Jews,  who,  to  the  last  of  the  siege, 
were  expecting  a  temporal  deliverer,  whereas  a  destruc- 
tive judgment  was  about  to  destroy  them.  So  skepticism 
shall  be  rife  before  Christ's  second  coming.  He  shall  sud- 
denly and  unexpectedly  come  then  also  as  a  consuming 
Judge  to  unbelievers  (2  Peter  3. 3, 4).  Then,  too,  they  shall 
affect  to  seek  His  coming,  whilst  really  denying  it  (Isaiah 
6. 19;  Jeremiah  17. 15;  Ezekiel  12.  22,  27). 

CHAPTER  III. 
Ver.  1-18.  Messiah's  Coming,  preceded  by  His  Fore- 
runner, TO  Punish  the  Guilty  for  various  Sins,  and 
TO  Reward  those  who  Fear  God.  1.  Behold— Calling 
especial  attention  to  the  momentous  truths  which  fol- 
low. Ye  unbelievingly  ask.  Where  is  the  God  of  Judg- 
ment (ch.  2. 17)7    "  Behold,"  therefore,  "  I  send,"  &c.    Your 


unbelief  will  not  prevent  my  keeping  my  covenant,  and 
bringing  to  pass  In  due  time  that  which  ye  say  will  never 
be  fulfilled.  I  will  send  ...  lie  shall  come— The  Father 
sends  the  Son:  the  Son  comes.  Proving  the  distinctness 
of  personality  between  the  Father  and  the  Sou.  my 
messenger- John  the  Eaptist;  as  Matthew  3.3;  11.10; 
Mark  1.  2,  3;  Luke  1.  70;  3.  4;  7.  26,  27;  John  1.  23,  prove. 
This  passage  of  Malachi  evidently  rests  on  that  of  Isaiah 
his  predecessor  (Isaiah  40.  3-5).  Perhaps  also,  as  IIeng- 
Stenberg  thinks,  "messenger"  includes  the  long  line  of 
2irophets  headed  by  Elijah  (whence  his  name  is  put  in  cli. 
4.  oas  a  representative  name),  and  terminating  in  John, 
the  last  and  greatest  of  the  prophets  (Matthew  11.  9-11). 
John  as  the  representative  prophet  (the  forerunner  of 
Messiah  the  representative  God-man)  gathered  iu  himself 
all  the  scattered  lineaments  of  previous  prophecy  (hence 
Christ  terms  him  "much  more  than  a  prophet,"  Luke  7. 26), 
reproducing  all  its  awful  and  yet  Inspiriting  utterances: 
his  coarse  garb,  like  that  of  the  old  prophets,  being  a  visi- 
ble exhortation  to  repentance;  the  wilderness  in  which 
he  preached  symbolizing  the  lifeless,  barren  state  of  the 
Jews  at  that  time  politically  and  spiritually ;  his  topics, 
sin,  repentance,  and  salvation,  presenting  for  the  last 
time  the  condensed  epitome  of  all  previous  teachings  of 
God  by  His  prophets;  so  that  he  is  called  pre-eminently 
God's  "messenger."  Hence  the  oldest  and  true  reading  of 
Mark  1.  2  is,  "as  it  is  written  in  Isaiah  the  prophet;"  the 
difficulty  of  which  is,  IIow  can  the  prophecy  of  Malachi 
be  referred  to  Isaiah  ?  The  explanation  is,  the  passage  in 
Malachi  rests  on  that  in  Isaiah  40.  3,  and  therefore  the 
wiginal  source  of  the  prophecy  Is  referred  to  in  order  to 
mark  this  dependency  and  connection,  tlie  liorA—Ha- 
Adon  in  Hebrew.  The  article  marks  that  it  is  Jehovah 
(Exodus  23.  17;  34.  23;  cf.  Joshua  3. 11,  13).  Cf.  Daniel  9. 17, 
where  the  Divine  Son  is  meant  by  "  for  the  Lord's  sake." 
God  the  speaker  makes  "the  Lord,"  the  "messenger  of 
the  covenant,"  one  with  Himself:  "I  will  send  .  .  .  before 
me,"  adding,  "the  Lord  .  .  .  shall  .  .  .  come;"  so  that 
the  Lord  must  be  one  with  the  "  me,"  i.  c.,  He  must  bo 
God,  '^before"  whom  John  was  sent.  As  the  divinity  of 
the  Son  and  His  oneness  with  the  Father  are  thus  proved, 
so  the  distinctness  of  personality  Is  proved  by  "I  send" 
and  He  "shall  come,"  as  distinguished  from  one  another. 
He  also  conies  to  the  temple  as  "His  temple:"  marking 
His  Divine  lordship  owr  it,  as  contrasted  with  all  crea- 
tures, who  are  but  "  servants  in  "  It  (Haggal  2. 7  ;  Hebrews 
3.  2,  5,  6).  -^vliom  ye  seek  .  .  .  w  tioiu  ye  delight  in— (See 
Note,  ch.  2. 17.)  At  His  first  coming  they  "sought"  and 
"delighted  in"  the  hope  of  a  temporal  Saviour:  not  In 
what  He  then  was.  In  the  case  of  those  whom  Malachi 
in  his  time  addresses,  "  whom  ye  seek  .  .  .  delight  In,"  is 
ironical.  They  unbelievingly  asked.  When  will  He  come 
at  last?  Ch.  2. 17,  "  Where  Is  the  God  of  judgment "  (Isaiah 
5. 19 ;  Amos  5. 18 ;  2  Peter  3. 3,  4)  ?  In  the  case  of  the  godly, 
the  desire  for  Messiah  was  sincere  (Luke  2.  25,  28).  He  is 
called  "  Angel  of  God's  presence  "  (Isaiah  63.  9),  also  Angel 
of  Jehovah.  Cf.  His  appearances  to  Abraham  (Genesis  18. 
1,  2, 17,  S3),  to  Jacob  (Genesis  31. 11 ;  48. 15, 16),  to  Moses  in 
the  bush  (Exodus  3.  2-6);  He  went  before  Israel  as  the 
Shekinah  (Exodus  14. 19),  and  delivered  the  law  at  Sinai 
(Acts  7.38).  suddenly— This  epithet  marks  the  second 
coming,  rather  than  the  first;  the  earnest  of  that  unex- 
pected coming  (Luke  12.  38-^6;  Revelation  16. 15)  to  judg- 
ment was  given  in  the  judicial  expulsion  of  the  money- 
changing  profaners  from  the  temple  by  Messiah  (Matthew 
21. 12, 13),  where  also  as  here  He  calls  the  temple  Hia  tem- 
ple. Also  in  the  destruction  of  Jerusalem,  most  unex- 
pected by  the  Jews,  who  to  the  last  deceived  themselves 
with  the  expectation  that  Messiah  would  suddenly  ap- 
pear as  a  temporal  Saviour.  Cf.  the  use  of  "  suddenly  "  in 
Numbers  12.  4-10,  where  He  appeared  in  wrath,  messenger 
of  the  csovenant- riz.,  of  the  ancient  covenant  with  Israel 
(Isaiah  63.  9)  and  Abraham,  in  which  the  promise  to  the 
Gentiles  is  ultimately  Included  (Galatlans  4. 16,  17).  The 
gospel  at  the  first  advent  began  with  Israel,  then  em- 
braced the  Gentile  world :  so  also  it  shall  be  at  the  second 
advent.  All  the  manifestations  of  God  In  the  Old 
Testament,  the  Shekinah  and  human  appeai-anccs,  were 

739 


Tlhe  Coming  of  the  Messiah 


MALACIII  III. 


to  Punish  the  Guilty  People. 


made   in   the   person   of   the   Divine   Son   (Exodus   23. 
20,21;  Hebrews  11.26;  12.26).    lie  was  the  messenger  of 
the  old  covenant,  as  well  as  of  the  new.     3.  (Ch.  4.  1; 
Ilevelation  6.  16,17.)     The  Messiah  would  come,  not,  as 
they   expected,  to  flatter   tlie    tlieocratic   nation's   pre- 
judices, but  to  subject  their  principles  to  tlie  -flery  test 
of    His   heart-searching   truth    (Matthew   3.  10-12),    and 
to  destroy  Jerusalem  and  tlie  theocracy  after  they  had 
rejected  Plim.    His  mission  Is  here  regarded  as  a  whole 
from  the  first  to  the  second  advent ;  the  process  of  refining 
and  separating  the  godly  from   the  ungodly  beginning 
during  Christ's  stay  on  earth,  going  on  ever  since,  and 
iibout  to  continue  till  the  final  separation  (Matthew  23. 31- 
'Jfj).    The  refining  process,  whereby  a  third  of  the  Jews  is 
refined  as  silver  of  its  dross,  whilst  two-thirds  perish,  is 
.iescribed,  Zechariah  13.  8,  9  (cf.  Isaiah  1.  25).    3.  sit— The 
purifier  sits  before  the  crucible,  fixing  his  eye  on   the 
nietal,  and  taking  care  that  the  fire  be  not  too  hot,  and 
Icceping  the  metal  in,  only  until  he  knows  the  dross  to 
Ije  completely  removed  by  his  seeing  his  own  image  re- 
jected (Romans  8.  29)  in  tlie  glowing  mass.    So  the  Lord 
ill  the  case  of  His  elect  (Job  23.  10;  Psalm  66. 10;  Proverbs 
17.3;   Isaiah  48.  10;   Hebrews  12.  10;   1  Peter  1.  7).    He  will 
sit  dQvvn  to  the  work,  not  perfunctorily,  but  with  patient 
Jove  and  unflinching  justice.    The  Augelof  the  Covenant, 
as  in  leading  His  people  out  of  Egypt  by  the  pillar  of 
<:loud  and  fire,  has  an  aspect  of  terror  to  His  foes,  of  love 
to  His  friends.    The  same  separating  process  goes  on  in 
the  world  as  in  each  Christian.  When  the  godly  are  com- 
pletely separated  from  the  ungodly,  the  world  will  end. 
When  the  dross  is  taken  from  the  gold  of  the  Christian, 
he  will  be  for  ever  delivered  from  the  furnace  of  trial. 
The  purer  the  gold,  the  hotter  the  fire  now;  the  whiter 
the  garment,  the  harder  the  washing.    [Mooke.]    purify 
.  .  .  sons  of  licvi— of  the  sins  specified  above.    The  very 
Levites,  the  ministers  of  God,  then  needed  cleansing,  so 
universal  was  the  depravitJ^    that  tliey  may  offer  .  .  . 
in  rigUtfoiisness— as  originally  (ch.  2.  6),  not  as  latterly 
(ch.  1.  7-11).    So  believers,  the  spiritual  priesthood  (1  Peter 
L'.  5).    4.  as  in  the  days  of  old— (Ch.  1. 11 ;   2.5,  6.)    The 
"  offering"  (Mincha,  Hebreiv)  is  not  expiatory,  but  prayer, 
thanksgiving,  and  self-dedication  (Romans  12. 1;  Hebrews 
13.  15;  1  Peter  2.  5).    5.  I  .  .  .  coanc  near  .  .  .  to  jiitlgmcnt 
—I  whom  ye  ch^allenged,  saying,  "V/hcre  is  the  God  of 
judgment"  (ch.  2.  17)  ?    I  Avhom  ye  think  far  off,  and  to  bo 
slow  in  judgment,  am  "near,"  and  will  come  as  a  "swift 
■witness ;"  not  only  a  judge,  but  also  an  eye-ir'/r?  -ss  against 
sorcerers;  for  mine  eyes  see  every  sin,  though  yo  think 
I  take  no  heed.    Earthly  judges  need  witnesses  to  enable 
them  to  decide  aright :  I  alone  need  none(Psalm  10. 11 ;  73. 
11 ;  91.  7,  &c.>.    sorcerers— a  sin  into  which  the  Jews  were 
led  in   connection  with  their  foi-eign  idolatrous  wives. 
The  Jews  of  Christ's  time  also  practised  sorcery  (Acts  8.9 ; 
13.  6 ;  Galatiaus  5.  20 ;  Josephus,  Antiquities,  20.  G ;  B.  Jud. 
2. ;  12.  23),    It  shall  be  a  characteristic  of  the  last  Anti- 
christian   confederacy,   about   to   be    consumed   by  the 
brightness  of  Christ's  coming  (Matthew  24.  21;  2Thessa- 
lonians  2.  9;  Revelation  13.  13,  14;  16. 13,14;  also  9.21;  18.23; 
21.  8;  22.  15).    Romanism  has  practised  it;  an  order  of  ex- 
orcists exists  in  that  Church,    adulterers— (Ch.  2.  15, 16.) 
fear  not  nie— the  source  of  all  sins.    6.  tlic  tiord— Jeho- 
vah :  a  name  implying  His  immutable  faithfulness  in  ful- 
filling His  pi-omises:  the  covenant-name  of  God  to  the 
Jews  (Exodus  6.  3),  called  here  "  the  sons  of  Jacob,"  in  re- 
ference to  God's  covenant  with  that  patriarch.    I  cliange 
not— Ye  are  mistaken  in  inferring  that,  because  I  have 
not  yet  executed  judgment  on  the  wicked,  I  am  changed 
from  what  I  once  was,  viz.,  a  God  of  judgment,    therefore 
ye  .  .  .  are  not  consumed — Ye   yourselves    l)eing  "  not 
consumed,"  as  yxj  have  long  ago  deserved,  are  a  signal 
proof  of  my  unehangeableness.    Romans  11.29:    cf.  the 
■whole  chapter,  in  which  God's  mercy  in  store  for  Israel  is 
made  wholly  to  flow  from  God's  unchanging  faithfulness 
to  His  own  covenant  of  love.    So  here,  as  is  implied  by 
the  phrase  "sons  of  Jacob"'  (Genesis  28. 13;  35.  12).    They 
are  spared  because  I  am  Jehovah,  and  theyso?is  of  Jacob  ; 
while  I  spare  them,  I  will  also  punish  them ;  and  while  I 
punish  them,  I  will  not  wholly  consume  them.    The  un- 
740 


changeableness  of  God  is  the  sheet-anchor  of  the  Church. 
The  perseverance  of  the  saints  is  guaranteed,  not  by  their 
unchangeable  love  to  God,  but  by  His  unchangeable  love 
to  them,  and  His  eternal  purpose  and  promise  in  Christ 
Jesus.    [Moore.]    He  upbraids  their  ingratitude  that  they 
turn  His  vei-y  long-suffering  (Lamentations  3.  22)  into  a 
ground  for  skeptical  denial  of  His  coming  as  a  Judge  at  all 
(Psalm  50.1,3,  4,  21;    Ecclcsiast.es  8.11,12;    Isaiah  57.11; 
Romans  2.  4-10).    7-13,  Reproof  for  the  non-payment  of 
tithes  and  oflerings,  which  is  the  cause  of  their  national 
calamities,  and   promise  of  prosperity  on  their  paying 
them.    7.  from  .  .  .  days   of  yonr  fathers- Ye  live  as 
your  fathers  did  when  they  brought  on  themselves  the 
Babylonian  captivity,  and  ye  wish  to  follow   in  their 
steps.    This  shows  that  nothing  but  God's  unchanging 
long-suffering  had  prevented  their  being  long  ago  "con- 
sumed" iv.  6).    Kcturn  mito  me — in  penitence.    I  iviH 
return  unto  you— in  blessings.    Wherein,  &c. — (  F.  16.) 
The  same  insensibility  to  their  guilt   continues:    they 
speak  in  the  tone  of  injured  innocence,  as  if  God  calum- 
niated them^    8.  roti — lit.,  cover:  hence,  defraud.    Do  ye 
call  defrauding  God  no  sin  to  be  "returned"  from  (r.  7)7 
Y'et  ye  have  done  so  to  nie  in  respect  to  the  tithes  due  to 
me,  viz.,  the  tenth  of  all  the  remainder  after  the  first- 
fruits  were  paid,  which  tenth  was  paid  to  the  Levites  for 
their  support  (Ijcviticus  27.30-33):    a  tenth  paid  by  the 
Levites  to  the  priests  (Numbers  IS.  26-28):  a  second  tenth 
paid  by  the  people  for  the  entertainment  of  the  Levites, 
and  their  own  families,  at  the  tabernacle  (Deuteronomy 
12.18):  another  tithe  every  third  year  for  the  poor,  &c. 
(Deuteronomy  14.  28,  29).     offerings— the  flrst-fruits,  not 
less  than  one-sixtieth  part  of  the  corn,  wine,  and  oil 
(Deuteronomy  18.  4;  Nehemiah  13. 10, 12).    The  priests  had 
this  perquisite  also,  the  tenth  of  the  tithes  which  were 
the  Levites'  perquisite.    But  they  appropriated  all  the 
tithes,  robbing  the  Levites  of  their  due  nine-tenths;  as 
they  did  also,  according  to  JosEnius,  before  the  destruc- 
tion of  Jerusalem  by  Titus.    Thus  doubly  God  was  de- 
frauded, the  priests  not  discharging   aright  their  sacri- 
ficial duties,  and  robbing  God  of  the  services  of  the  Levites, 
v/ho  were  driven  away  by  destitution.    [Grotius.]     0. 
cursed— (Ch.  2.  2.)    As  ye  despoil  me,  so  I  despoil  you,  as  I 
threatened  I  would,  if  ye  continued  to  disregard  me.    In 
trj'ing  to  defraud  God  we  only  defraud  ourselves.    The 
eagle  who  robbed  the  altar  set  fire  to  her  nest  from  the 
burning  coal  that  adhered  to  the  stolen  flesh.    So  men 
who  retain  God's  money  in  their  treasuries  will  find  it  a 
losing  possession.    No  man  ever  j'et  lost  by  serving  God 
with  a  whole  heart,  nor  gained  by  serving  Him  with  a 
half  one.    AVe  may  compromise  with  conscience  for  half 
the  price,  but  God  will  not  endorse  the  compromise;  and, 
like  Ananias  and  Sapphira,  we  shall  lose  not  only  what 
we  thought  we  had  purchased  so  cheapl}^  but  also  the 
price  wo  paid  for  it.    If  we  would  have  God  "open"  His 
treasury,  we  must  open  ours.   One  cause  of  the  barrenness 
of  the  Church  is  the  parsimony  of  its  members.    [Moore.] 
10.  (ProvorbslJ.  9, 10.)  storehouse— (3/«r<;£«.,  2 Chronicles  31. 
11 ;  cf.  1  Chronicles  26.  20;  Nehemiah  10. 3S  ;  13.  5, 12).  prove 
me  .   .  .   here^vith— with   this;    by  doing  so.    Test    me 
whether  I  will  keep  my  promise  of  blessing  you,  on  condi- 
tion of  your  doing  your  part  (2  Chronicles  31.  10.)  pour  .  . , 
out — lit.,  emjjty  out :  image  from  a  vessel  completely  emp- 
tied of  its  contents:  no  blessing  being  kept  back,    win- 
do-\vs  of  heaven — (2  Kings  2.  7.)    that  .  .  .  not  .  .  .  room 
enough,  &c. — lit.,  even  to  not  .  .  .  sxifllciency,  i.  c.,  eitlicr,  as 
English  Version.    Or,  even  so  as  that  there  should  be  "  7iot 
merely''  "  sufficiency,"  but  superabundance.  [Jerome,  Mau- 
EEK.]    Gesenius  not  so  well  translates,  "  Even  to  a  failure 
of  sufficiency,"  which  in  the  caseof  God  could  neverarise, 
and  therefore  moiXYis,  for  ever, perpetually ;  so  Psalm  72.5, 
"as  long  as  the  sun  and  moon  endure;"  lit.,  itntil  a  failure     • 
of  the  sun  and  moon,  which  is  never  to  be;  and  therefore 
means, /or  ever.    il.  I  -will  rebuke- (iVoie,  ch.  2. 3.)    I  will 
no  longer  "  rebuke  (English  Version,  '  corrupt')  the  seed," 
but  will  rebuke  every  agency  that  could  hurt  it  (Amos  4. 
9.)   13.  Fulfilling  the  blessing  (Deuteronomy  33.  29 ;  Zecha- 
riah 8. 13).     delightsome  land— (Daniel  8.  9.)     13-lS.  He 
notices  the  complaint  of  the  Jews  that  it  is  of  no  profit  to 


Fromlses  to  the  Rii/hteom. 


MALACIII   IV. 


God's  Judgment  on  the  Wicked. 


servo  Jehovah,  for  that  the  ungodly  proud  are  happy; 
and  declares  He  will  soon  bring  the  day  when  it  shall  be 
known  that  He  puts  an  everlasting  disUnetion  between 
the  godly  and  the  ungodly.  ■»vor<ls  .  .  .  etoxxt—Hebrciv, 
"hard;"  so  "the  hard  speeches  which  uttgodly  sinners 
have  spoken  against  Him"  (Jude  15).  [Henderson.] 
liave  -^ve  spolteii— The  Hebrew  expresses  at  once  their  ajt- 
siduily  and  Jiabit  of  speaking  against  God.  [Vatablus.] 
The  niphal  form  of  the  verb  implies  that  these  things 
•were  said,  not  directly  to  God,  but  of  God,  to  one  another 
(Ezekiel  33.  20).  [MooiiE.]  14.  -vf  Uat  profit  .  .  .  tJiat  we 
.  .  .  kept,  &o.—(Note,  ch.  2.17.)  They  here  resume  the 
same  murmur  against  God.  Job  21. 14, 15;  22. 17  describe 
a  further  stage  of  the  same  skeptical  spirit,  when  the 
skeptic  has  actually  ceased  to  keep  God's  service.  Psalm 
73. 1-11  describes  the  temptation  to  a  like  feeling  in  the 
saint  when  seeing  the  really  godly  suffer  and  the  ungodly 
prosper  in  worldly  goods  now.  The  Jews  here  mistake 
utterly  the  nature  of  God's  service,  converting  it  into  a 
mercenary  bargain ;  they  attended  to  outward  observ- 
ances, not  from  love  to  God,  but  in  the  hope  of  being  well 
paid  for  in  outward  prosperity;  when  this  was  withheld, 
tliey  charged  God  with  being  unjust,  forgetting  alike  that 
God  requires  very  different  motives  from  theirs  to  accom- 
pany outward  observances,  and  that  God  rewards  even 
the  true  worshipper  not  so  much  in  this  life,  as  in  the  life 
to  come.  Ills  ordinance — lit.,  ivhat  He  requires  to  be  kept, 
"His  observances."  -walltetl  mournfully — in  Tnournful 
garb,  sackcloth  and  ashes,  the  emblems  of  penitence ;  they 
forget  Isaiah  58. 3-8,  where  God,  by  showing  what  is  true 
fasting,  similarly  rebukes  those  who  then  also  said. 
Wherefore  have  we  fasted  and  thou  seest  not?  &c.  They 
mistook  the  outward  show  for  real  humiliation.  13.  And 
no'»v— Since  we  are  not  prosperous  who  serve  Jehovah, 
and  "  the  proud"  heathen  flourish  in  prosperity,  we  must 
pronounce  them  the  favourites  of  God  (ch.  2. 17;  Psalm  73. 
12).  set  \\p—lit.,  built  up:  metaphor  from  architecture 
(Proverbs  21.3;  ci.  Margin,  Genesis  16.2;  Margin,  SO.  3). 
tempt  God— dare  God  to  punish  them,  by  breaking  His 
laws  (Psalm  95.9).  IG.  "Then,"  when  tlie  ungodly  utter 
such  blasphemies  against  God,  the  godly  hold  mutual 
converse,  defending  God's  righteous  dealings  against 
those  blasphemers  (Hebrews  3. 13).  The  "  often"  of  English 
Version  is  not  in  the  Hebrew.  There  has  been  always  in 
the  darkest  times  a  remnant  that  feared  God  (1  Kings  19. 
18;  Romans  11.  4).  feaxed  tUe  Lord— reverential  and  lov- 
ing fear,  not  slavish  terror.  When  the  Are  of  religion 
burns  low,  true  believers  should  draw  the  nearer  togetlier, 
to  keep  the  holy  flame  alive.  Coals  separated  soon  go  out. 
book  of  remembrance  .  .  .  fortliem — for  their  advantage, 
against  the  day  when  those  found  faitliful  among  the 
faithless  shall  receive  their  flnal  reward.  The  kings  of 
Persia  kept  a  record  of  those  who  had  rendered  services 
to  the  king,  that  they  might  be  suitably  rewarded  (Esther 
0. 1,  2-  of.  Esther  2.  23 ;  Ezra  4. 15 ;  Psalm  50. 8 ;,  Isaiah  65.  6 ; 
Daniel  7. 10 ;  Revelation  20. 12).  Calvin  makes  the  fearers 
of  God  to  be  those  awakened  from  among  the  ungodly 
mass  (before  described)  to  true  repentance  ;  the  writing  of 
the  book  thus  will  imply  that  some  were  reclaimable 
among  the  blasphemers,  and  that  the  godly  should  be  as- 
sured that,  though  no  hope  appeared,  there  would  be  a 
door  of  penitence  opened  for  them  before  God.  But  there 
is  nothing  in  the  context  to  support  this  view.  17.  jewels 
—(Isaiah  62.  S.)  Lit.,  mjj  peculiar  treasure  (Exodus  19.5; 
Deuteronomy  7.6;  11.2;  20.18;  Psalm  135.4;  Titus  2.  14; 
1  Peter  2. 9;  cf.  Ecclcslastes  2.8).  Calvin  translates  more 
in  accordance  with  Hebrew  idiom,  "They  shall  bo  my  pe- 
<;ullar  treasureiii  the  day  imvhich  I  will  do  it"  {i.e  .fulfil  my 
jjromlse  of  gathering  my  completed  Clmrch  ;  or,  "  make" 
those  things  come  to  pass  foretold  in  v.  5  above  [Grotius])  ; 
so  in  ch.  4.3  "do"  Is  used  absolutely,  "in  the  day  that  { 
shall  do  this."  Maxjrer,  not  so  well,  translates,  'in  tho 
day  which  I  shall  make,"  i.  c,  appoint;  as  Psalm  11S.2I. 
OM  .  .  .  man  gpareth  .  .  .  son— (Psalm  103.  IS.)  IS.  Tlien 
■hall  ye  .  .  .  dUcem— Then  shall  ye  see  the  falseness  of 
your  calumny  against  God's  government  (f.  15),  that  tho 
"  proud"  and  wicked  prosper.  Do  not  judge  before  tho  time 
till  my  work  Is  complete.    It  Is  In  part  to  test  your  dispo- 


sition to  trust  in  God  in  spite  of  perplexing  appearances, 
and  in  order  to  make  your  service  less  mercenary,  that 
the  present  blended  state  is  allowed ;  but  at  last  all  ("ye," 
both  godly  and  ungodly)  shall  see  the  eternal  difference 
there  really  is  "between  him  that  serveth  God  and  him 
that  serveth  Him  not"  (Psalm  58.  11).  return— ye  shall 
turn  to  a  better  state  of  mind  on  this  point. 

CHAPTER    IV. 

Ver.  1-0.  God's  Coming  Judgment:  Triumph  of  the 
Godly:  Return  to  the  Law  the  Best  Preparation 
FOR  Jehovah's  Coming:  Ehjah's  Preparatory  Mis- 
sion of  Reformation.  1.  the  day  cometh  .  .  .  bum — 
(ch.  3.  2;  2  Peter  3.7).  Primarily  is  meant  the  judgment 
coming  on  Jerusalem;  but  as  this  will  not  exhaust  the 
meaning,  without  supposing  what  is  inadmissible  in 
Scripture,  exaggeration,  the  flnal  and  full  accomplish- 
ment, of  which  the  former  was  the  earnest.  Is  the  day  of 
general  judgment.  This  principle  of  interpretation  is  not 
double,  but  successive  fulfilment.  The  language  is  abrupt, 
"  Behold,  the  day  cometh !  It  burns  like  a  furnace."  The 
abruptness  imparts  terrible  reality  to  the  picture,  as  if  it 
suddenly  burst  on  the  prophet's  view,  all  the  proud — 
in  opposition  to  the  cavil  above  (ch.  3.15),  "now  we  call 
the  proud  (haughty  despisers  of  God)  happy."  stubble— 
(Obadiah  18 ;  Matthew  L.  12).  As  Canaan,  the  inheritance 
of  the  Israelites,  was  prepared  for  their  possession  by 
purging  out  the  heathen,  so  judgment  on  the  apostates 
sliall  usher  in  the  entrance  of  the  saints  upon  the  Lord's 
inheritance,  of  which  Canaan  is  the  type — not  heaven, 
but  earth  to  its  utmost  bounds  (Psalm  2.8)  purged  of  all 
things  that  offend  (Matthew  13.  41),  which  are  to  be  "gath- 
ered out  of  His  kingdom,"  the  scene  of  the  judgment  being 
that  also  of  the  kingdom.  The  present  dispensation  is  a 
spiritual  kingdom,  parenthetical  between  the  Jews'  lite- 
ral kingdom  and  its  antitype,  the  coming  literal  king- 
dom of  the  Lord  Jesus,  neither  root  nor  branch— pro- 
verbial ior  utter  destruction  (Amos  2. 9).  3.  The  effect  of  the 
judgment  on  the  righteous,  as  contrasted  Avith  its  effect 
on  the  wicked  (v,  1).  To  the  wicked  it  shall  be  as  an  oven 
that  consumes  the  stubble  (Matthew  6.  30);  to  the  right- 
eous it  shall  be  the  advent  of  the  gladdening  Sun,  not  of 
condemnation,  but  "of  righteousness;"  not  destroying, 
but  "  healing"  (Jeremiah  23.  6).  you  that  fear  my  name 
—The  same  as  those  in  ch.  3. 16,  who  confessed  God  amidst 
abounding  blasphemy  (Isaiah  60. 5;  Matthew  10.  32).  The 
spiritual  blessings  brought  by  Him  are  summed  up  in  the 
two,  "  righteousness"  (1  Corinthians  1.  30)  and  spiritual 
"healing"  <Psalm  103.3;  Isaiah  57.  l.<)).  Those  who  walk 
in  the  dark  now  may  take  comfort  in  the  certainty  that 
they  shall  walk  hereafter  in  eternal  light  (Isaiah  50. 10). 
in  his-»ving8— iinplying  the  tvinged  swij^ness  with  vfhlch 
He  shall  appear  (cf.  "suddenly,"  ch.  3.1)  for  the  relief  of 
His  people.  The  beams  of  the  Sun  are  his  "wings." 
Cf.  "wings  of  the  morning,"  Psalm  139.9.  Tho  "Sun" 
gladdening  the  righteous  is  suggested  by  the  previous 
"day"  of  terror  consuming  the  wicked.  Cf.  as  to 
Christ,  2  Samuel  23.4;  Psalm  81.11;  Luko  1.78;  John 
1.  9;  8.  12;  Ephesians  5.  14;  and  in  His  second  coming,  2 
Peter  1. 19.  The  Church  is  the  n)oo?i  reflecting  His  light 
(Revelation  12. 1).  The  righteous  shall  by  His  righteous- 
ness "shine  as  the  Sun  in  the  kingdom  of  the  Father" 
(xMatthew  13.  43).  ye  shall  go  forth— from  the  straits  in 
which  you  were,  as  It  were,  held  captive.  An  earnest  of 
this  was  given  in  the  escape  of  the  Christians  from  Pella 
before  the  destruction  of  Jerusalem,  grow  up— rather, 
"  leap"  as  frisking  calves  [C.\lvin]  ;  lit.,  spread,  take  a  wide 
range,  as  calves  of  tlie  stall— which  when  set  free  from 
the  stall  disport  with  joy  (Acts  8.  8;  13.  52;  20.  24;  Romans 
14. 17;Galatians5.22;  Philemon  1.4;  lPeterl.8).  Especially 
the  godly  shall  rejoice  at  their  final  deliverance  at  Christ's 
second  coming  (Isaiah  61. 10).  3.  Solving  the  difliculty 
(ch.  3. 15)  that  the  wicked  often  now  prosper.  Their  pros- 
perity and  the  adversity  of  the  godly  shall  soon  be  re- 
v(^rsed.  Yea,  the  righteous  shall  be  the  army  attending 
Christ  in  His  final  destruction  of  the  ungodly  (2  Samuel 
22.43;  Psalm  49.14;   47.8;  Mlcah  7.10;  Zechariah  10.5;  I 

741 


Tlie  Mission  of  the  Projohet  Elijah 


MALACHI  IV. 


before  the  Dreadful  Day  of  the  Lord. 


Corinthians  6.  2 ;  Revelation  2.  26,  27 ;  19. 14, 15).  ashes- 
after  having  been  burnt  with  the  fire  of  judgment  (v.  1). 
4.  Remember  .  .  .  law— "The  lawand  all  the  prophets" 
were  to  be  in  force  until  John  (Matthew  11. 13),  no  prophet 
intervening  after  Malachl;  therefore  ihey  are  told,  "Re- 
member the  law,"'  for  in  the  absence  of  living  prophets 
they  were  likely  to  forget  it.  The  office  of  Christ's  fore- 
runner was  to  bring  them  back  to  the  law,  which  they 
had  too  much  forgotten,  and  so  "  to  make  ready  a  people 
prepared  for  the  Lord"  at  His  coming  (Luke  1. 17).  God 
withheld  prophets  for  a  time,  that  men  might  seek  after 
Christ  with  the  greater  desire.  [Calvin.]  The  history  of 
human  advancement  is  marked  by  periods  of  rest,  and 
again  progress.  So  in  Revelation:  it  is  given  for  a  time; 
then  during  its  suspension  men  live  on  the  memories  of 
the  past.  After  Malachi  there  was  a  silence  of  400  years; 
then  a  harbinger  of  light  in  the  wilderness,  ushering  in 
the  brightest  of  all  the  lights  that  had  been  manifested, 
but  short-lived;  then  eighteen  centuries  during  which 
we  have  been  guided  by  the  light  which  shone  in  that  last 
manifestation.  Tlie  silence  has  been  longer  than  before, 
and  will  be  succeeded  by  a  more  glorious  and  awful  revela- 
tion than  ever.  John  the  Baptist  was  to  "restore"  the 
defaced  image  of  "  the  law,"  so  that  the  original  might  be 
recognized  when  it  appeai-ed  among  men.  [Hinds.]  Just 
as  "Moses"  and  "Elias"  are  here  connected  with  the 
Lord's  coming,  so  «at  the  transfiguration  they  converse 
with  Him,  implying  that  the  law  and  prophets  which  had 
prepared  His  way  were  now  fulfilled  in  Him.  statutes 
.  .  .  Judgments — ceremonial  "statutes:"  "judgments"  in 
civil  questions  at  issue.  "  The  law"  refers  to  morals  and 
religion.  5.  I  send  you  Elljali— as  a  means  towards  your 
"  remembering  the  law"  {v.  4).  tlie  propliet— emphatical ; 
not "  the  Tishbite ;"  for  it  is  in  his  oflicial,  not  his  personal 
capacity,  that  his  coming  is  here  predicted.  In  this  sense, 
John  the  Baptist  was  an  Elijah  in  spirit  (Luke  1. 16, 17),  but 
not  the  literal  Elijah;  whence  when  asked,  "Art  thou 
Elias"  (John  1. 21)  7  he  answered, "  I  am  not.  Art  thou  that 
prophet?  No."  This  implies  that  John,  though  knowing 
from  the  angel's  announcement  to  his  father  that  he  was 
referred  to  by  Malachi  4. 5  (Luke  1. 17),  whence  he  wore  the 
costume  of  Elijah,  yet  knew  by  inspiration  that  he  did 
not  exhaustively  fulfil  all  that  is  included  in  this  proph- 
ecy: that  there  is  a  further  fulfilment  (cf.  note,  ch.  3. 1). 
As  Moses  in  v.  4  represents  the  law,  so  Elijah  represents 
the  prophets.  The  Jews  always  understood  it  of  the  literal 
Elijah.  Their  saying  is,  "Messiah  must  be  anointed  by 
Elijah."  As  there  is  another  consummating  advent  of 
Messiah  Himself,  so  also  of  His  forerunner  Elijah;  per- 
haps in  person,  as  at  the  transfiguration  (Matthew  17.  3 ; 
cf.  11).  He  in  his  appearance  at  the  transfiguration  in  that 
body  on  which  death  had  never  passed  is  the  forerunner 
of  the  saints  who  shall  be  found  alive  at  the  Lord's  second 
coming.  Revelation  11.  8  may  refer  to  the  same  witnesses 
as  at  the  transfiguration,  Moses  and  Elijah;  Revelation 
11.  C  identifies  the  latter  (cf.  1  Kings  17.  1;  James  5, 17), 
742 


Even  after  the  transfiguration  Jeeus  (Matthew  17.  11) 
speaks  of  Elijah's  coming  "to  restore  all  things"  as  still 
future,  though  He  adds  that  Elijah  (in  the  person  of  John 
the  Baptist)  is  come  already  in  a  sense  (cf.  Acts  3.  21).  How- 
ever, the  future  forerunner  of  Messiah  at  His  second 
coming  may  be  a  prophet  or  number  of  prophets  clothed 
with  Elijah's  power,  who,  with  zealous  upholders  of  "  the 
law"  clothed  in  the  spirit  of  "  Moses,"  may  be  the  fore- 
running witnesses  alluded  to  here  and  in  Revelation  11. 
2-12.  The  words  "before  the  .  .  .  dreadful  day  of  the 
Lord,"  show  that  John  cannot  be  exclusively  meant ;  for 
he  came  before  the  day  of  Christ's  coming  in  grace,  not 
before  His  coming  in  terror,  of  which  last  the  destruction 
of  Jerusalem  was  the  earnest  {v.  1 ;  Joel  2.  31).  6.  turn 
.  .  .  Iieart  of  .  .  .  fatliers  to  .  .  ,  children,  &c. — Ex- 
plained by  some,  that  John's  preaching  should  restore 
harmony  in  families.  But  Luke  1.  16,  17  substitutes  for 
"  the  heart  of  the  children  to  the  fathers,"  "  the  disobe- 
dient to  the  wisdom  of  tlie  just,"  implying  that  the  recon- 
ciliation to  be  effected  was  that  between  the  unbelieving 
disobedient  children  and  the  believing  ancestors,  Jacob, 
Levi,  "  Moses,"  and  "  Elijah"  (just  mentioned)  (cf.  ch.  1.  2; 
2.  4,  6 ;  3.  3,  4).  The  threat  here  is  that,  if  this  restoration 
were  not  eflected,  Messiah's  coming  would  prove  "a 
curse"  to  the  "eartli,"  not  a  blessing.  It  proved  so  to 
guilty  Jerusalem  and  the  "  earth,"  i.  e.,  the  land  of  Judea 
when  it  rejected  Messiah  at  His  first  advent,  though  He 
brought  blessings  (Genesis  12.  3)  to  those  who  accepted 
Him  (John  1. 11-18).  Many  were  delivered  from  the  com- 
mon destruction  of  the  nation  through  John's  preaching 
(Romans  9.  29;  11.  5).  It  will  prove  so  to  the  disobedient 
at  His  second  advent,  though  He  comes  to  be  glorified  in 
His  saints  (2  Thessaloniaus  1.  6-10).  curse— ^e6?-ew,  Che- 
rem,  "  a  ban  ;"  the  fearful  term  applied  by  the  Jews  to  the 
extermination  of  the  guilty  Canaanltes.  Under  this 
ban  Judea  has  long  lain.  Similar  is  the  awful  curse  on 
all  of  Gentile  churches  who  love  not  the  Lord  Jesus  now 
(1  Corinthians  16.  22).  For  if  God  spare  not  the  natural 
branches,  the  Jews,  much  less  will  He  spare  unbelieving 
professors  of  the  Gentiles  (Romans  11. 20,  21).  It  is  deeply 
suggestive  that  the  last  utterance  from  heaven  for  400 
years  before  Messiah  was  the  awful  word  "curse."  Mes- 
siah's first  word  on  the  mount  was  "Blessed"  (Matthew 
5.  3).  The  law  speaks  wrath ;  the  gospel,  blessing.  Judea 
is  now  under  the  "curse"  because  it  rejects  Messiah; 
when  the  spirit  of  Elijah,  or  a  literal  Elijah,  shall  bring 
the  Jewish  children  back  to  the  Hope  of  their  "fathers," 
blessing  shall  be  theirs,  whereas  the  apostate  "  earth"  shall 
be  "smitten  with  the  curse"  previous  to  the  coming  res- 
toi'ation  of  all  things  (Zechariah  12. 18, 14). 

May  the  writer  of  this  Commentary  and  his  readers 
have  grace  "  to  take  heed  to  tlie  sure  word  of  prophecy, 
as  unto  a  light  shining  in  a  darlt  place,  until  the  day 
dawn!"  To  the  triune  Jehovah  be  all  glory  ascribed  for 
ever ! 


END   OF   VOLUME  I. 


^ 


A 


COMMENTAET, 


CRITICAL  AND  EXPLANATORY, 


ON  THE 


Old  a¥d  New  Testaments. 


y  BY  THE 

REV.  ROBERT  JAMIESON,  D.D.,  ST.  PAUL'S,  GLASGOW,  SCOTLAND; 
REV.  A.  R.  FAUSSET,  A.M.,  ST.  CUTHBERT'S,  YORK,  ENGLAND; 

AND  THE 

REV.  DAVID  BROWN,  D.D.,  PROFESSOR  OF  THEOLOGY,  ABERDEEN,  SCOTLAND. 


•V^OXj.    II. 

]^EW    TESTAMEI^T. 

MATTHEW— EOMANS:  REV.  DAVID  BROWN,  D.D. 
1  CORINTHIANS— REVELATION:  REV.  A.  R.  FAUSSET,  A.M. 


THE 

CRITICAL  AND  EXPLANATORY  COMMENTARY. 


THE    GOSPEL    ACCOKDING    TO 

S.  MATTHEW. 

INTRODUCTION. 

The  autfutr  of  this  Gospel  was  a  publican  or  tax-gatherer,  residing  at  Capernaum,  on  the  western  shore  of  the  Sea 
of  Galilee.  As  to  his  Identity  with  the  "  Levi"  of  the  second  and  third  Gospels,  and  other  particulars,  see  on  Mat- 
thew 9. 9.  Hardly  anything  Is  known  of  his  apostolic  labours.  That,  after  preaching  to  his  countrymen  in  Palestine, 
he  went  to  the  East,  Is  the  general  testimony  of  antiquity ;  but  the  precise  scene  or  scenes  of  his  ministry  cannot  be 
determined.  That  he  died  a  natural  death  may  be  concluded  from  the  belief  of  the  best-informed  of  the  Fathers— 
that  of  the  apostles  only  three,  James  the  Greater,  Peter,  and  Paul,  suffered  martyrdom.  That  the  first  Gospel  was 
written  by  this  apostle  Is  the  testimony  of  all  antiquity. 

For  the  date  of  this  Gospel  we  have  only  internal  evidence,  and  that  far  from  decisive.  Accordingly,  opinion  is 
much  divided.  That  it  was  the  first  Issued  of  all  the  Gospels  was  universally  believed.  Hence,  although  In  the  order 
of  the  Gospels,  those  by  the  two  apostles  were  placed  first  in  the  oldest  MSS.  of  the  old  Latin  version,  while  In  all  the 
Greek  MSS.,  with  scarcely  an  exception,  the  order  is  the  same  as  In  our  Bibles,  the  Gospel  according  to  Matthew  is  in 
every  case  placed  first.  And  as  this  Gospel  Is  of  all  the  four  the  one  which  bears  the  most  evident  marks  of  having 
been  prepared  and  constructed  with  a  special  view  to  the  Jews— who  certainly  first  required  a  written  Gospel,  and 
would  be  the  first  to  make  use  of  it— there  can  be  no  doubt  that  it  was  issued  before  any  of  the  others.  That  it  was 
written  before  the  destruction  of  Jerusalem  is  equally  certain;  for  as  HuG  observes  (Introduction  to  the  New  Testa- 
ment, p.  316,  Fosdlck's  translation),  when  he  reports  our  Lord's  prophecy  of  that  awful  event,  on  coming  to  the  warn- 
ing about  "the  abomination  of  desolation"  which  they  should  "see  standing  in  the  holy  place,"  he  Interposes  (con- 
trary to  his  Invariable  practice,  which  Is  to  relate  without  remark)  a  call  to  his  readers  to  read  intelligently—"  Whoso 
readeth,  let  him  understand"  (Matthew  24. 15)— a  call  to  attend  to  the  Divine  signal  for  fiight  which  could  be  intended 
only  for  those  who  lived  before  the  event.  But  how  long  before  that  event  this  Gospel  was  written  is  not  so  clear. 
Some  Internal  evidences  seem  to  imply  a  very  early  date.  Since  the  Jewish  Christians  were,  for  five  or  six  years,  ex- 
posed to  persecution  from  their  own  countrymen— until  the  Jews,  being  persecuted  by  the  Romans,  had  to  look  to 
themselves— it  is  not  likely  (it  is  argued)  that  they  should  be  left  so  long  without  some  written  Gospel  to  reassure  and 
sustain  them,  and  Matthew's  Gospel  was  eminently  fitted  for  that  purpose.  But  the  digests  to  which  Luke  refers  in 
his  Introduction  (see  on  Luke  1. 1-4)  would  be  suflicient  for  a  time,  especially  as  the  living  voice  of  the  "eye-witnesses 
and  ministers  of  the  Word"  was  yet  sounding  abroad.  Other  considerations  In  favour  of  a  very  early  date— such  as 
the  tender  way  in  which  the  author  seems  studiously  to  speak  of  Herod  Antipas,  as  if  still  reigning,  and  his  writing 
of  Pilate  apparently  as  if  still  in  power— seem  to  have  no  foundation  in  fact,  and  cannot  therefore  be  made  the  ground 
of  reasoning  as  to  the  date  of  this  Gospel.  Its  Hebraic  structure  and  hue,  though  they  prove,  as  we  think,  that  this 
Gospel  must  have  been  published  at  a  period  considerably  anterior  to  the  destruction  of  Jerusalem,  are  no  evidence 
in  favour  of  so  early  a  date  as  A.  D.  37  or  38— according  to  some  of  the  Fathers,  and,  of  the  moderns,  Tillemont, 
TowNSON,  Owen,  Birks,  Tregelles.  On  the  other  hand,  the  date  suggested  by  the  statement  of  Irenseus  (3. 1),  that 
Matthew  put  forth  his  Gospel  while  Peter  and  Paul  were  at  Rome  preaching  and  founding  the  Church— or  after  A.  D 
60— though  probably  the  majority  of  critics  are  In  favour  of  it,  would  seem  rather  too  late,  especially  as  the  second 
and  third  Gospels,  which  were  doubtless  published,  as  well  as  this  one,  before  the  destruction  of  Jerusalem,  had 
still  to  be  issued.  Certainly,  such  statements  as  the  following,  "Wherefore  that  field  is  called  the  field  of  blood  unto 
this  day;"  "And  this  saying  is  commonly  reported  among  the  Jews  until  this  day"  (Matthew  27.  8  and  28.  15),  bespeak 
a  date  considerably  later  than  the  events  recorded.  We  incline,  therefore,  to  a  date  intermediate  between  the  earlier 
(ind  the  later  dates  assigned  to  this  Gospel,  without  pretending  to  greater  precision. 

We  have  adverted  to  the  strikingly  Jewish  character  and  colouring  of  this  Gospel.  The  facts  which  it  selects,  the 
points  to  which  it  gives  prominence,  the  cast  of  thought  and  phraseology,  all  bespeak  the  Jewish  point  of  view /rom 
which  it  was  written  and  to  which  It  was  directed.  This  has  been  noticed  from  the  beginning,  and  Is  universally 
acknowledged.  It  is  of  the  greatest  consequence  to  the  right  interpretation  of  it;  but  the  tendency  among  some  even 
of  tlie  best  of  the  Germans  to  infer,  from  this  special  design  of  the  first  Gospel,  a  certain  laxity  on  the  part  of  the 
Evangelist  in  the  treatment  of  his  facts,  must  be  guarded  against. 

But  by  far  tlie  most  interesting  and  important  point  connected  with  this  Gospel  is  the  language  in  which  it  was 
•written.  It  is  believed  by  a  formidable  number  of  critics  that  this  Gospel  was  originally  written  In  what  is  loosely 
called  Hebrew,  but  more  correctly  Aramaic,  or  Syro-Chaldaic,  the  native  tongue  of  the  country  at  the  time  of  our 
Lord ;  and  that  the  Greek  Matthew  which  we  now  possess  is  a  translation  of  that  work,  either  by  the  Evangelist  hlm- 
Belf  or  some  unknown  hand.  The  evidence  on  which  this  opinion  is  grounded  is  wholly  external,  but  It  has  been 
deemed  conclusive  by  Grotitjs,  Michaelis  (and  his  translator).  Marsh,  Townson,  Campbell,  Olshausen,  Cres- 
WELL,  Meyer,  Ebbard,  Lange,  Davidson,  Cubeton,  Tbegelles,  Webster  and  Wilkinson,  &c.   The  evidence  re- 

3 


IrUroduction.  MATTHEW.  Introductwn, 

ferred  to  cannot  be  given  here,  bat  will  be  found,  with  remarks  on  its  unsatisfactory  character,  in  the  "Introduction 
to  the  Gospels"  prefixed  to  our  larger  Commentary,  pp.  28-31. 

But  how  stand  the  facts  as  to  our  Greek  Gospel  7  We  have  not  a  tittle  of  historical  evidence  that  it  is  a  translation, 
either  by  Matthew  himself  or  any  one  else.  All  antiquity  refers  to  it  as  the  work  of  Matthew  the  publican  and 
apostle,  Just  as  the  otlier  Gospels  are  ascribed  to  their  respective  authors.  This  Greek  Gospel  was  from  the  first  re- 
ceived by  the  Cliurch  as  an  integral  part  of  the  one  quadriform  Oospel,  And  while  the  Fatliers  often  advert  to  the 
two  Gospels  which  we  have  from  apostles,  and  the  two  which  we  have  from  men  not  apostles— in  order  to  show  that 
as  that  of  Mark  leans  so  entirely  on  Peter,  and  that  of  Luke  on  Paul,  these  are  really  no  less  apostolical  than  the 
other  two— though  we  attach  less  weight  to  this  circumstance  than  they  did,  we  cannot  but  think  it  striking  that,  in 
thus  speaking,  they  never  drop  a  hint  that  the  full  apostolic  authority  of  the  Greek  Matthew  had  ever  been  ques- 
tioned on  the  ground  of  its  not  being  the  original.  Further,  not  a  trace  can  be  discovered  in  this  Gospel  itself  of  its 
being  a  translation.  Michaelis  tried  to  detect,  and  fancied  that  he  had  succeeded  in  detecting,  one  or  two  such. 
Other  Germans  since,  and  Davidson  and  Cureton  among  ourselves,  have  made  the  same  attempt.  But  the  entire 
failure  of  all  such  attempts  is  now  generally  admitted,  and  candid  advocates  of  a  Hebrew  original  are  quite  ready  to 
own  that  none  such  are  to  be  found,  and  that  but  for  external  testimony  no  one  would  have  imagined  that  the  Greek 
was  not  the  original.  This  they  i-egard  as  showing  how  perfectly  the  translation  has  been  executed;  but  those  who 
know  best  what  translating  from  one  language  into  another  is  will  be  the  readiest  to  own  that  this  is  tantamount  to 
giving  up  the  question.  This  Gospel  proclaims  its  own  originality  in  a  number  of  striking  points ;  sucli  as  its  man- 
ner of  quoting  from  the  Old  Testament,  and  its  phraseology  in  some  peculiar  cases.  But  the  close  verbal  coincidences 
of  our  Greek  Matthew  with  the  next  two  Gospels  must  not  be  quite  passed  over.  There  are  but  two  possible  ways 
of  explaining  this.  Either  the  translator,  sacrificing  verbal  fidelity  in  his  version,  intentionally  conformed  certain 
parts  of  his  author's  work  to  the  second  and  third  Gospels— in  which  case  it  can  hardly  be  called  Matthew's  Gospel  at 
all— or  our  Greek  Matthew  is  itself  the  original. 

Moved  by  these  considerations,  some  advocates  of  a  Hebrew  original  have  adopted  the  theory  of  a  double  original; 
the  external  testimony,  they  think,  requiring  us  to  believe  in  a  Hebrew  original,  while  internal  evidence  is  decisive 
In  favour  of  the  originality  of  the  Greek.  This  theory  is  espoused  by  Guericks,  Olshausen,  Thiersch,  Townson, 
Tkegelles,  &c.  But,  besides  tliat  this  looks  too  like  an  artificial  theory,  invented  to  solve  a  diflaculty,  it  Is  utterly 
void  of  historical  support.  Tliere  is  not  a  vestige  of  testimony  to  support  it  in  Cliristian  antiquity.  This  ought  to  be 
decisive  against  it. 

It  remains,  then,  that  our  Greek  Matthew  is  the  original  of  that  Gospel,  and  that  no  other  original  ever  existed. 
It  is  greatly  to  the  credit  of  Dean  Alford,  that  after  maintaining,  in  the  first  edition  of  his  "Greek  Testament" 
the  theory  of  a  Hebrew  original,  he  thus  expresses  himself  in  the  second  and  subsequent  editions :  "  On  the  whole, 
then,  I  find  myself  constrained  to  abandon  the  view  maintained  in  my  first  edition,  and  to  adopt  that  of  a  Greek 
original." 

One  argument  has  been  adduced  on  the  other  side,  on  which  not  a  little  reliance  has  been  placed;  but  the  deter- 
mination of  the  main  question  does  not,  in  our  opinion,  depend  upon  the  point  wliich  it  raises.  It  has  been  very  con- 
fidently affirmed  that  the  Greek  language  was  not  sufficiently  understood  by  the  Jews  of  Palestine  when  Matthew 
published  liis  Gospel  to  make  it  at  all  pi'obable  that  he  would  write  a  Gospel,  for  their  benefit  in  the  first 
instance,  in  that  language.  Now,  as  this  merely  alleges  the  improbability  of  a  Greek  original,  it  is  enough  to  place 
against  it  the  evidence  already  adduced,  wiiich  is  positive,  in  favour  of  the  sole  originality  of  our  Greek  Matthew. 
It  is  indeed  a  question  how  far  the  Greek  language  was  understood  in  Palestine  at  the  time  referred  to.  But  we  advise 
the  reader  not  to  be  drawn  into  that  question  as  essential  to  the  settlement  of  the  other  one.  It  is  an  element  in  it, 
no  doubt,  but  not  an  essential  element.  There  are  extremes  on  both  sides  of  it.  Tlie  old  idea,  that  our  Lord  hardly 
ever  spoke  any  tiling  but  Syro-Clialdaic,  is  now  pretty  nearly  exploded.  Many,  however,  will  not  go  the  length,  on 
the  other  side,  of  HuG  (in  his  Introduction,  pp.  326,  &c.)  and  Roberts  ("  Discussions,"  &c.,  pp.  25,  &c.).  For  ourselves, 
though  we  believe  that  our  Lord,  in  ail  tlie  more  public  scenes  of  His  ministry,  spoke  in  Greek,  all  we  think  it  neces- 
sary here  to  say  is,  that  there  is  no  ground  to  believe  that  Greek  was  so  little  understood  in  Palestine  as  to  make  it 
Improbable  that  Matthew  would  write  his  Gospel  exclusively  in  that  language— so  improbable  as  to  outweigh  the 
evidence  tliat  he  did  so.  And  when  we  think  of  the  number  of  digests  or  sliort  narratives  of  the  principal  facts  of 
our  Lord's  history  which  we  know  from  Luke  (1. 1-4)  were  fioating  about  for  some  time  before  he  wrote  his  Gospel, 
of  which  he  speaks  by  no  means  disrespectfully,  and  nearly  all  of  which  would  be  in  themother  tongue,  we  can  liave  no 
doubt  that  the  Jewish  Christians  and  the  Jews  of  Palestine  generally  would  have  from  the  first  reliable  written  mat- 
ter sufficient  to  supply  every  necessary  requirement  until  the  publican-apostle  should  leisurely  draw  up  the  first 
of  the  four  Gospels  in  a  language  to  them  not  a  strange  tongue,  while  to  the  rest  of  tlie  world  it  was  the  language  in 
Which  the  entire  quadriform  Gospel  was  to  be  for  ail  time  enshrined.  The  following  among  otliers  hold  to  tliis  view 
of  the  sole  originality  of  the  Greek  Matthew:  Erasmus,  Calvin,  Beza,  Liqhtfoot,  Wetstein,  Lardner,  Hug, 
Fritzsche,  Credner,  De  Wette,  Stuart,  Da  Costa,  Fairbairn,  Roberts. 

On  two  other  questions  regarding  tliis  Gospel  it  would  have  been  desirable  to  say  something,  had  not  our  available 
space  been  already  exhausted:  The  characteristics,  both  in  language  and  matter,  by  which  it  is  distinguished  from 
the  other  tliree,  and  its  relation  to  the  second  and  third  Oospels.  On  the  latter  of  these  topics — whether  one  or  more  of 
the  Evangelists  made  use  of  the  materials  of  the  other  Gospels,  and,  if  so,  wliich  of  the  Evangelists  drew  from  which 
— the  opinions  are  Just  as  numerous  as  the  possibilities  of  the  case,  every  conceivable  way  of  it  having  one  or  more 
who  plead  for  it.  The  naost  popular  opinion  until  within  a  pretty  recent  period— and  in  this  country,  perhaps,  the  most 
popular  still— is  that  tlie  second  Evangelist  availed  himself  more  or  less  of  the  materials  of  the  first  Gospel,  and  the 
third  of  the  materials  of  both  the  first  and  second  Gospels.  Here  we  can  but  state  our  own  belief,  that  each  of  the 
first  three  Evangelists  wrote  independently  of  both  the  others;  while  the  fourth,  familiar  with  the  first  three,  wrote 
to  supplement  them,  and,  even  where  he  travels  along  the  same  line,  wrote  quite  independently  of  them.  This  J  udgment 
we  express,  with  all  deference  for  those  who  think  otherwise,  as  the  result  of  a  pretty  close  study  of  each  of  the  Gos« 
pels  in  Immediate  Juxtaposition  and  comparison  with  the  others.  On  the  former  of  the  two  topics  noticed,  the  lin- 
guistic peculiarities  of  each  of  the  Gospels  have  been  handled  most  closely  and  ably  by  Credner  ("Einleitung"),  of 
whose  results  a  good  summary  will  be  found  in  Davidson's  "  Introduction."  The  other  peculiarities  of  tlie  Gospels 
have  been  most  felicitously  and  beautifully  brought  out  by  Da  Costa  in  his  "  Four  Witnesses,"  to  which  we  must 
simply  refer  the  reader,  though  it  contains  a  few  things  In  which  we  cannot  concur. 
4 


The  Oenealogy  of  Christ. 


MATTHEW  I. 


from  Abraham  to  Joseph. 


CHAPTER    I. 

Ver.  1-17.    Genealogy  of  Chkist.    (=Luke  3. 23-38.)    1. 
The  book  of  tUe  generation— an  expression  purely  Jew- 
ish ;  meaning, '  Table  of  the  genealogy.'    In  Genesis  5. 1 
the  same  expression  occurs  in  this  sense.    We  have  here, 
then,  the  title,  not  of  this  whole  Gospel  of  Matthew,  but 
only  of  the  first  seventeen  verses,    of  Jesus  Clirist — For 
the  meaning  of  these  glorious  words,  see  on  v.  16,  21. 
"Jesus,"  the  name  given  to  our  Lord  at  His  circumcision 
(Luke  2.  21),  was  that  by  which  He  was  familiarly  known 
while  on  earth.    The  word  "  Christ"— though  applied  to 
Him  as  a  proper  name  by  the  angel  who  announced  His 
birth  to  the  shepherds  (Luke  2. 11),  and  once  or  twice  used 
In  this  sense  by  our  Lord  Himself  (ch.  23.  8, 10;  Mark  9. 41) 
—only  began  to  be  so  used  by  others  about  the  very  close 
of  His  earthly  career  (ch.  26.  68;  27.17).    The  full  form, 
"Jesus  Christ,"  though  once  used  by  Himself  in  His  In- 
tercessory Praj^er  (John  17.  3),  was  never  used  by  others 
till  after  His  ascension  and  the  formation  of  churches  in 
His  name.    Its  use,  then,  in  the  opening  words  of  this 
Gospel  (and  in  i'.  17, 18)  is  in  the  style  of  the  late  period 
when  our  Evangelist  wrote,  rather  than  of  the  events  he 
was  going  to  record,  tlie  son  of  David,  tlie  son  of  Abra- 
ham—As  Abraham  was  the  first  from  whose  family  it  was 
predicted  that  Messiah  should  spring  (Genesis  22. 18),  so 
David  was  the  la^t.     To  a  Jewish  reader,  accordingly, 
these  behooved  to  be  the  two  great  starting-points  of  any 
true  genealogy  of  the  promised  Messiah ;  and  thus  this 
opening  verse,  as  it  stamps  the  first  Gospel  as  one  pecu- 
liarly Jewish,  would  at  once  tend  to  conciliate  the  writer's 
people.    From  the  nearest  of  those  two  fathers  came  that 
familiar   name  of  the  promised   Messiah,  "the  son  of 
David"  (Luke  20.  41),  which  was  applied  to  Jesus,  either  in 
devout  acknowledgment  of  His  rightful  claim  to  it  (ch. 
9.  27;  20.  31),  or  in  the  way  of  insinuating  inquiry  whether 
such  were  the  case  (see  on  John  4.  29 ;  ch.  12.  23).    3.  Abra- 
ham be^at  Isaac;  and  Isaac  begat  Jacob;  and  Jacob 
begat  Jndas  and  his  brethren — Only  the  fourth  son  of 
Jacob  is  here  named,  as  it  was  from  his  loins  that  Messiah 
was  to  spring  (Genesis  49. 10).  3.  And  Judas  begat  Phares 
and  Zara  of  Tliamar ;  and  Phares  begat  Ksront ;  and 
Esrom  begat  Aram ;   4.  And  Aram  begat  Amlnadab ; 
and    Amlnadab  begat  IVaasson ;    and  Naasson  begat 
Salmon;  5.  And  Salmon  begat  Booz  of  Rachab ;  and 
Booz  begat  Obed  of  Ruth  ;  and  Obed  begat  Jesse  i  6. 
And  Jesse  begat  David  the  king  ;  and  David  the  king 
begat  Solomon  of  lier  of  Urias— Four  women  are  here 
Introduced ;  two  of  them  Gentiles  by  birth — Rachab  and 
Ruth ;  and  three  of  them  with  a  blot  at  their  names  In  the 
Old  Testament — Thamar,  Rachab  and  Bath-sheba.    This 
feature  in  the  present  genealogy— herein  differing  from 
that  given  by  Luke — comes  well  from  him  who  styles 
himself  in  his  list  of  the  Twelve^  what  none  of  the  other 
lists  do,  "  Matthew  the  publican  ;"  as  if  thereby  to  hold 
forth,  at  the  very  outset,  the  unsearchable  riches  of  that 
grace  which  could  not  only  fetch  in  "them  that  are  afar 
off,"  but  reach  down  even  to  "publicans  and  harlots," 
and  raise  them  to  "sit  with  the  princes  of  his  people." 
David    is   here   twice  emphatically  styled  "David   the 
king,"  as  not  only  the  first  of  that  royal  line  from  which 
Messiah  was  to  descend,  but  the  one  king  of  all  that  line 
from  which  the  throne  that  Messiah  was  to  occupy  took 
its  name—"  the  throne  of  David."    The  angel  Gabriel,  In 
announcing   Him    to  His   virgin-mother,  calls   it  "the 
throne  of  David  His  father,"  sinking  all  the  intermediate 
kings  of  that  line,  as  having  no  importance  save  as  links 
to  connect  the  first  and  the  last  king  of  Israel  aa  father 
and  son.    It  will  be  observed  that  Rachab  is  here  repre- 
sented as  the  great-grandmother  of  David  (see  Ruth  4.20- 
22;  and  1  Chronicles  2. 11-15)— a  thing  not  beyond  possibil- 
ity Indeed,  hut  extremely  improbable,  there  being  about 
four  centuries  between  them.     There  can  hardly  be  a 
doubt  that  one  or  two  Intermediate  links  are  omitted.    7. 
And    .Solomon  begat   Roboam;    and    Roboam  begat 
Abia ;  and  Abia  begat  Asa ;  S.  And  Asa  begat  Josaphat ; 
and  Josnphat  begat  Joram ;  and  Joram  begat  Oziaa 
(or  Uzziah)— Three  kings  are  here  omitted— jl/wxaio/*,  Jo- 


ash,  and  Amaziah  (1  Chronicles  3. 11, 12).    Some  omissiont 
behooved  to  be  made,  to  compress  the  whole  into  thre# 
fourteens  (v.  17).    The  reason  why  these,  rather  than  othei 
names,  are  omitted,  must  be  sought  in  religious  consider- 
ations—either in  the  connection  of  those  kings  with  the 
house  of  Ahab  (as  Lightfoot,  Ebkard,  and  Alford  view 
it) ;  in  their  slender  right  to  be  regarded  as  true  links  in  the 
theocratic  chain  (as  Lange  takes  it);  or  in  some  similar 
disqualification.    11.  And  Joslas  begat  Jechonias  and 
his   brethren — Jeconiah  was   Josiah's   grandson,  being 
the  son  of  Jehoiakim,  Josiah's  second   son   (1  Chroni- 
cles 3.  15);  but  Jehoiakim  might  well  be  sunk  in  such 
a  catalogue,  being  a  mere  puppet  in  the  hands  of  the 
king  of  Egypt  (2  Chronicles  36.  4).    The  "brethren"  of 
Jechonias  here  evidently  mean  his  uncles— the  chief  of 
whom,  Mattaniah  or  Zedekiah,  who  came  to  the  throne 
(2  Kings   24,  17),  is,  in  2  Chronicles  36.  10,  called  "his 
brother,"  as  well  as  here,    about  the  time  they  -were 
carried  a-way  to  Babylon— Zi<.,  '  of  their  migration,'  for 
the  Jews  avoided  the  word  'captivity'  as  too  bitter  a 
recollection,  and  our  Evangelist  studiously  respects  the 
national  feeling.    lH.  And  after  they  were  brougiit  to 
('after  the  migration  of)  Babylon,  Jechonias   begat 
Salathlel— So  1  Chronicles  3. 17.    Nor  does  this  contradict 
Jeremiah  22.  30,  "  Thus  salth  the  Lord,  "Write  ye  this  man 
(Coniah,  or  Jeconiah)  childless;"   for  what  follows  ex- 
plains in  what  sense  this  was  meant— "for  no  man  of  his 
seed  shall  prosper,  sitting  upon  the  throne  of  David." 
He  was  to  have  seed,  but  no  reigning  child,  and  Salathlel 
(or  Shealtiel)  begat  Zorobabel— So  Ezra  3.  2;  Nehemiah 
12. 1 ;  Haggai  1. 1.    But  it  would  appear  from  1  Chronicles 
3. 19  that  Zerubbabel  was  Salathiel's  grandson,  being  the 
son  of  Pedaiah,  whose  name,  for  some  reason  unknown, 
is  omitted.    13-15.  And  Zorobabel  begat  Ablud,  &c. — 
None  of  these  names  are  found  in  the  Old  Testament;  but 
they  were  doubtless  taken  from  the  public  or  family  reg- 
isters, which  the  Jews  carefully  kept,  and  their  accuracy 
was  never  challenged.    16.  And  Jacob  begat  Joseph, 
the  husband  of  Mary,  of  -whom  was  born  Jesus— From 
this  it  is  clear  that  the  genealogy  here  given  is  not  that 
of  Mary,  but  of  Joseph  ;  nor  has  this  ever  been  questioned. 
And  yet  it  is  here  studiously  proclaimed  that  Joseph  was 
not  the  natural,  but  only  the  legal  father  of  our  Lord.  His 
birth  of  a  virgin  was  known  only  to  a  few ;  but  the  acknow- 
ledged descent  of  his  legal  father  from  David  secured  that 
the  descent  of  Jesus  Himself  from  David  should  never  be 
questioned.  See  on  v.  20.  tvho  Is  called  Christ — signifying 
'anointed.'    It  is  applied  in  the  Old  Testament  to  the /jinf/* 
(1  Samuel  24. 6, 10) ;  to  the  priests  (Leviticus  4. 6, 16,  &c.) ;  and 
to  the  prophets  (1  Kings  19. 16) — these  all  being  anointed 
with  oil,  the  symbol  of  the  needful   spiritual  gifts  to 
consecrate  them  to  their  respective  offices;  and  it  was 
applied,  in  its  most  sublime  and  comprehensive  sense,  to 
the  promised  Deliverer,  Inasmuch  as  He  was  to  be  conse- 
crated to  an  office  embracing  all  three  by  the  Immeasur- 
able anointing  of  the  Holy  Ghost  (Isaiah  61. 1 ;  cf.  John  3. 34). 
17.  So  all  tlie  generations  from  Abraham  to  David  are 
fourteen  generations ;  and  from  David  until  the  car- 
rying away  (or  migration)  into  Babylon  are  fourteen 
generations;  and  from  the  carrying  a^vay  into  ('the 
migration  of)  Babylon  unto  Christ  are  fourteen  gen- 
erations—that is,  the  whole  may  be  conveniently  divided 
Into  three  fourteens,  each  embracing  one  marked  era, 
and  each  ending  with  a  notable  event,  in  the  Israelitish 
annals.    Such  artificial  aids  to  memory  were  familiar  to 
the  Jews,  and  much  larger  gaps  than  those  here  are  found 
in  some  of  the  Old  Testament  genealogies.    In  Ezra  7. 1-5 
no  fewer  than  six  generations  of  the  priesthood  are  omit- 
tetl,  as  will  appear  by  comparing  it  with  1  Chronicles  6. 
3-15.  It  will  be  observed  that  the  last  of  the  three  divisions 
of  fourt-een   appears   to   contain  only  thirteen  distinct 
names.  Including  Jesus  as  the  last.    Lanoe  thinks  that 
this  was  meant  as  a  tacit  hint  that  Mary  was  to  be  sup- 
plied, as  the  thirteenth  link  of  the  last  chain,  as  it  is  im- 
possible to  conceive  that  the  Evangelist  could  have  made 
any  mistake  in  the  matter.    But  there  is  a  simpler  way 
of  accounting  for  it.    As  the  Evangelist  himself  (v.  17) 
reckons  David  twice— as  the  last  of  the  first  fourteen  and 

5 


TTie  Birth  of  the  Messiah. 


MATTHEW  II. 


The  Visit  of  the  Wise  Men. 


the  first  of  the  second— so,  if  we  reckon  the  second  four- 
teen to  end  with  Joslah,  wiio  was  coeval  with  the  "  carry- 
ing away  into  captivity"  (i>.  11),  and  the  third  to  begin 
witli  Jeconiah,  it  will  be  found  that  the  last  division,  as 
well  as  tlie  other  two,  embraces  fourteen  names,  including 
that  of  our  Lord, 

18-2.5.  Birth  of  Christ.  18.  Now  the  birth  of  Je- 
sus Clirist  -tvas  on  this  wise,  or  '  thus' :  "Wlieii  as  his 
mother  Mary  was  espoused — rather,  'betrothed' — to 
Joseph,  before  they  came  together,  she  was  found  (or 
discovered  to  be)  with  cliild  of  tlie  Holy  Ghost— It  was, 
of  course,  the  fact  only  that  was  discovered;  the  explana- 
tion of  tiie  fact  here  given  is  the  Evangelist's  own.  That 
the  Holy  Ghost  is  a  living  conscious  Person  is  plainly  im- 
plied here,  and  is  elsewhere  clearly  taught  (Acts  S.  3,  4, 
&c.) :  and  that,  in  the  unity  of  the  Godhead,  He  is  distinct 
both  from  the  Father  and  the  Son,  is  taught  with  equal 
distinctness  (Matthew  28. 19 ;  2  Corinthians  13. 14).  On  the 
Miraculous  Conception  of  our  Lord,  see  on  Luke  1. 85.  19. 
Tlien  Joseph  her  husband— cf.  v.  20,  "Mary,  thy  wife." 
Betrothal  was,  in  Jewish  law,  valid  marriage.  In  giving 
Mary  up,  therefore,  Joseph  had  to  take  legal  steps  to 
effect  tlie  separation,  being  a  just  man,  and  not  will- 
ing to  make  her  a  public  example — or  *  to  expose  her' 
(see  Deuteronomy  22.  23,  24)  —  was  minded  to  put  her 
away  privily— ('privately')  by  giving  her  the  required 
writing  of  divorcement  (Deuteronomy  24. 1),  In  presence 
only  of  two  or  three  witnesses,  and  without  cause  as- 
signed, instead  of  having  her  before  a  magistrate.  That 
some  communication  had  passed  between  him  and  his 
betrothed,  directly  or  indirectly,  on  the  subject,  after  she 
returned  from  her  three  months'  visit  to  Elizabeth,  can 
hardly  be  doubted.  Nor  does  the  purpose  to  divorce  her 
necessarily  imply  disbelief,  on  Joseph's  part,  of  the  ex- 
planation given  him.  Even  supposing  him  to  have 
yielded  to  it  some  reverential  assent — and  the  Evangelist 
seems  to  convey  as  much,  by  ascribing  the  proposal  to 
screen  her  to  the  justice  of  his  character— he  miglit  think 
It  altogether  unsuitable  and  incongruous  in  such  circum- 
stances to  follow  out  the  marriage.  30.  But  -while  he 
thought  on  these  tilings — Who  would  not  feel  for  him 
after  receiving  such  intelligence,  and  before  receiving 
an  J'  light  from  above?  As  he  brooded  over  the  matter 
alone,  in  the  stillness  of  the  night,  his  domestic  prospects 
darkened  and  his  happiness  blasted  for  life,  his  mind 
slowly  making  itself  up  to  tlie  painful  step,  yet  planning 
how  to  do  it  in  the  way  least  offensive — at  tlie  last  ex- 
tremity the  Lord  Himself  interposes,  behold,  the  an- 
gel of  tlie  liord  appeared  to  him  in  a  dream,  saying, 
Joseph,  son  of  David- Tliis  style  of  address  was  doubt- 
less advisedly  chosen  to  remind  him  of  what  all  the 
families  of  David's  line  so  early  coveted,  and  thus  it 
would  prepare  him  for  the  marvellous  announcement 
which  was  to  follow,  fear  not  to  take  unto  thee  Mary 
thy  Avife— g.  d.,  'Though  a  dark  cloud  now  overhangs 
this  relationship,  it  is  unsullied  still.'  for  that  which 
Is  conceived  in  her  is  of  <he  Holy  Ghost.  2,1.  And  she 
shall  bring  forth  a  son— Observe,  it  is  not  said,  'she 
shall  bear  thee  a  son,'  as  was  said  to  Zacharias  of  his  wife 
Elizabeth  (Luke  1. 13).  and  thou  (as  his  legal  father)  slialt 
call  his  name  JESUS— from  the  Hebrew  meaning  '  Jeho- 
vah tlie  Saviour;'  in  Greek  J ESVS— to  the  awakened  and 
anxious  sinner  sweetest  and  most  fragrant  of  all  names, 
expressing  so  melodiously  and  briefly  His  whole  saving 
offlce  and  work!  for  he  shall  save — The  "He"  is  here 
emphatic—'  He  it  is  tliat  shall  save ;'  He  personally,  and 
by  personal  acts  (as  Webster  and  Wilkinson  express 
it),  his  people— the  lost  sheep  of  the  house  of  Israel,  in 
the  first  instance;  for  they  were  the  only  people  He  then 
had.  But,  on  the  breaking  down  of  the  middle  wall  of 
partition,  the  saved  people  embraced  the  "  redeemed 
unto  God  by  His  blood  out  of  every  kindred  and  people 
and  tongue  and  nation."  from  their  sins — in  the  most 
comprehensive  sense  of  salvation  from  sin  (Revelation  1. 
5;  Ephesians  5.  25-27).  33.  No>v  all  this  was  done,  that 
It  might  be  fnlftlled  wliich  >vas  spoken  of  the  I<ord  by 
the  prophet  (Isaiah  7. 14),  saying,  33.  Behold,  a  -virgin 
—It  should  be  '  the  virgin  '  meaning  that  particular  vlr- 
6 


gin  destined  to  this  unparalleled  distinction,  shall  b* 
-with  cliild,  and  shall  bring  fortli  a  son,  and  they  shall 
call  his  name  Emmanuel,  w-hicli,  being  interpreted, 
is,  God  -with  us— Not  tliat  He  was  to  have  this  for  a 
proper  name  (like  "  Jesus"),  but  that  He  should  coipe  to 
be  known  in  this  character,  as  God  manifested  in  the  flesh, 
and  the  living  bond  of  holy  and  most  intimate  fellowship 
between  God  and  men  from  henceforth  and  for  ever.  34. 
Then  Joseph,  being  raised  from  sleep  (and  all  his  dif- 
ficulties now  removed),  did  as  tlie  angel  of  the  Lord  had 
bidden  him,  and  took  unto  him  his  -wife — With  what 
deep  and  reverential  joy  would  tliis  now  be  done  on  his 
part;  and  wliat  balm  would  this  minister  to  his  be- 
trothed one,  who  had  till  now  lain  under  suspicions  of  all 
others  the  most  trying  to  a  chaste  and  holy  woman— sus- 
picions, too,  arising  from  what,  though  to  her  an  honour 
unparalleled,  was  to  all  around  her  wholly  unknown  I 
35.  And  knew  her  not  till  slie  had  brought  forth  her 
first-born  son  :  and  he  called  his  name  JESUS  —  The 
word  "  till"  does  not  necessarily  imply  that  they  lived  on  a 
different  footing  afterwards  (as  will  be  evident  from  the  use 
of  the  same  word  in  1  Samuel  15. 35;  2  Samuel  6. 23;  Mat- 
thew 12.20);  nor  does  the  word  "first-born"  decide  the 
much-disputed  question,  whether  Mary  had  any  children 
to  Joseph  after  the  birth  of  Christ;  for,  as  Lightfoot 
says,  'The  law,  in  speaking  of  the  first-born,  regarded 
not  whether  any  were  born  after  or  no,  but  only  that 
none  were  born  before.'    (See  on  ch.  13. 55,  56.) 

CHAPTER   II. 

Ver.  1-12.  Visit  of  the  Magi  to  Jerusalem  and 
Bethlehem.  The  Wise  Men  reach  Jerusalem — The  Sanhe- 
drim, on  Herod's  demand,  pronounce  Bethlehetn  to  be  Mes- 
siah's predicted  Birth-place  (v.  1-6).  1.  Wo-w  -when  Jesus 
-was  born  in  Bethlehem  of  Judea — so  called  to  distin- 
guish It  from  another  Bethlehem  in  the  tribe  of  Zebulun, 
near  the  Sea  of  Galilee  (Joshua  19. 15) ;  called  also  Beth-le- 
hem-judah,  as  being  in  that  tribe  (Judges  17.7);  and  Eph- 
ralh  (Genesis  35.  16);  and  combining  both,  Beth-lehem 
Ephratah  (Micah  5. 2).  It  lay  about  six  miles  south-west 
of  Jerusalem.  But  how  came  Joseph  and  Mary  to  remove 
thither  from  Nazareth,  the  place  of  their  residence  ?  Not 
of  their  own  accord,  and  certainly  not  with  the  view  of 
fulfilling  the  prophecy  regarding  Messiah's  birth-place; 
nay,  they  stayed  at  Nazareth  till  it  was  almost  too  late 
for  Mary  to  travel  witli  safety;  nor  would  they  have 
stirred  from  it  at  all,  had  not  an  order  which  left  them  no 
choice  forced  them  to  the  appointed  place.  A  high  hand 
was  in  all  these  movements.  (See  on  Luke  2. 1-6.)  in  the 
days  of  Herod  tlie  king— styled  the  Great ;  son  of  An- 
tipater,  an  Edomite,  made  king  by  the  Romans.  Tlius  was 
"  the  sceptre  departing  from  Judah  "  (Genesis  49. 10),  a  sign 
that  Messiah  was  now  at  hand.  As  Hei'od  Is  known  to 
have  died  in  the  year  of  Rome  750,  in  the  fourth  year  before 
the  commencement  of  our  Christian  era,  the  birth  of 
Christ  must  be  dated  four  years  before  the  date  usually 
assigned  to  it,  even  If  He  was  born  within  the  year  of 
Herod's  death,  as  It  Is  next  to  certain  that  He  was.  there 
came  -wise  men — Zt^., 'Magi'  or  'Magians;'  probably  of 
the  learned  class  who  cultivated  astrology  and  kindred 
sciences.  Balaam's  prophecy  (Numbers  24. 17),  and  per- 
haps Daniel's  (ch.  9.  24,  &c.),  might  have  come  down  to 
them  by  tradition ;  but  nothing  definite  Is  known  of  them. 
from  tlie  east— but  whether  from  Arabia,  Persia,  or  Meso- 
potamia Is  uncertain,  to  Jerusalem — as  the  Jewish  me- 
tropolis. 3.  Saying,  "Where  is  he  that  is  born  King  of 
the  Jews  1— From  this  It  would  seem  they  were  not  them- 
selves Jews.  (Cf.  the  language  of  the  Roman  governor, 
John  18.  33,  and  of  the  Roman  soldiers,  ch.  27.  29,  with  the 
very  different  language  of  the  Jews  themselves,  ch.  27.  42, 
&c.)  The  Roman  historians,  Suetonius  and  Tacitus, 
bear  witness  to  an  expectation,  prevalent  In  the  East, 
that  out  of  Judea  should  arise  a  sovereign  of  the  world. 
for  we  have  seen  his  star  in  the  east — Much  has  been 
written  on  the  subject  of  this  star;  but  from  all  that  is 
here  said  It  Is  perhaps  safest  to  regard  It  as  simply  a  lumi- 
nous meteor,  which  appeared  under  special  laws  and  for 


v^ 


jBTerod  Ti'oubled  because  of  Christ* s  Birth. 


MATTHEW  n. 


The  Wiae  Men  Present  their  Oijls. 


a  special  purpose,    and  are  come  to  vrorglilp  him — '  to 

do  Him  homage,'  as  the  word  signifies;  the  nature  of  that 
homage  depending  on  the  circumstances  of  the  case.  That 
not  civil  but  religious  homage  is  meant  here  is  plain  from, 
the  whole  strain  of  the  narrative,  and  particularly  v.  11. 
Doubtless  these  simple  strangers  expected  all  Jerusalem 
to  be  full  of  its  new-born  King,  and  the  time,  pla«e,  and 
circumstances  of  His  birth  to  be  familiar  to  every  one. 
Little  would  they  think  that  the  first  announcement  of 
His  birth  would  come  from  themselves,  and  still  less  could 
they  anticipate  the  startling,  instead  of  transporting, 
effect  wliich  it  would  produce — else  they  would  probably 
have  sought  their  information  regarding  His  birth-place 
In  some  other  quarter.  But  God  overruled  it  to  draw 
forth  a  noble  testimony  to  the  predicted  birth-place  of 
Messiah  from  the  highest  ecclesiastical  authority  in  the 
nation.  3.  AVlien  Herod  the  king  had  heard  these 
things  he  was  troubled— viewing  this  as  a  danger  to  his 
own  throne :  perhaps  his  guilty  conscience  also  suggested 
other  grounds  of  fear,  and  all  Jerusalent  with  him — 
from  a  dread  of  revolutionary  commotions,  and  perhaps 
also  of  Herod's  rage.  4.  And  -when  he  had  gathered  all 
the  chief  priests  and  scribes  of  the  people  together — 
Tlae  class  of  the  "  chief  priests  "  included  the  high  priest 
for  the  time  being,  together  with  all  who  had  previously 
filled  this  office;  for  tliough  the  tlien  head  of  the  Aaronic 
family  was  the  only  rightful  high  priest,  the  Romans  re- 
moved them  at  pleasure,  to  make  way  for  creatures  of 
their  own.  In  this  class  probably  were  included  also  the 
heads  of  the  four-and-twenty  courses  of  the  priests.  The 
"  sci-ibes  "  were  at  first  merely  transcribers  of  the  law  and 
synagogue-readers;  afterwards  interpreters  of  the  law, 
both  civil  and  religious,  and  so  both  lawyers  and  divines. 
The  first  of  these  classes,  a  proportion  of  the  second,  and 
"the  e/ders  "— that  is,  as  Lightfoot  thinks,  'those  elders 
of  the  laity  that  were  not  of  the  Levitical  tribe ' — consti- 
tuted the  supreme  council  of  the  nation,  called  the  iSaU' 
hedrim,  the  members  of  which,  at  their  full  complement, 
Vfere  seventy-two.  That  this  was  the  council  which 
Herod  now  convened  is  most  probable,  from  the  solem- 
nity of  the  occasion  ;  for  though  the  elders  are  not  men- 
tioned, we  find  a  similar  omission  where  all  three  were 
certainly  meant  (cf.  ch.  26.  59 ;  27.  1).  As  Meyer  says,  it 
was  all  the  theologians  of  the  nation  whom  Herod  con- 
vened, because  it  was  a  theological  response  that  he 
wanted,  he  demanded  of  them— as  the  authorized  in- 
terpreters of  Scripture — where  Christ — 'the  Messiah' — 
should  be  born — according  to  prophecy.  5.  And  they 
said  iinto  him,  In  Bethlehem  of  Judea — a  prompt  and 
involuntary  testimony  from  the  highest  tribunal;  which 
yet  at  length  condemned  Him  to  die.  for  thus  it  is  -writ- 
ten by  the  prophet  (Mlcah  5.  2).  6.  And  thou,  Bethle- 
hem, [in]  the  land  of  Judah— the  "  in  "  being  familiarly 
left  out,  as  we  say,  'London,  Middlesex' — art  not  the 
least  among  the  princes  of  Juda  for  out  of  thee  shall 
come  a  Governor,  &c.  This  quotation,  though  differing 
verbally,  agrees  substantially  with  the  Hebrew  and  LXX. 
For  says  tlie  prophet,  "Though  thou  be  little,  yet  out  of 
thee  shall  come  the  Ruler  "—this  honour  more  than  com- 
pensating for  its  natural  insignificance ;  whilst  our  Evan- 
gelist, by  a  lively  turn,  makes  him  say,  "Thou  art  not 
the  least :  for  out  of  thee  shall  come  a  Governor  "—this  dis- 
tinction lifting  it  from  the  lowest  to  the  highest  rank. 
The  "  thousands  of  Juda,"  in  the  prophet,  mean  the  sub- 
ordinate divisions  of  the  tribe:  our  Evangelist,  Instead 
of  these,  merely  names  the  "princes"  or  heads  of  these 
families,  including  the  districts  which  they  occupied. 
that  shall  rule— or  '  feed,'  as  in  the  margin— my  people 
Israel— In  the  Old  Testament,  kings  are,  by  a  beautiful 
figure,  styled  "shepherds"  (Ezekiel  31.,  &c.)  The  classical 
wrl  tcrs  use  the  same  figure.  The  pastoral  rule  of  Jehovah 
and  Messiah  over  His  people  la  a  representation  pervad- 
ing all  Scripture,  and  rich  in  import.  (See  Psalm  23; 
Isaiah  40.  11 ;  Ezekiel  37.  21 ;  John  10. 11 ;  Revelation  7.  17.) 
That  this  prophecy  of  Mlcah  referred  to  the  Messiah,  was 
a<linitted  by  the  ancient  Rabbins.  The  Wise  Men,  de- 
tpalched  to  Jicthlchem  by  JJerod  to  see  the  Babe,  and  bring 
him  word,  make  a  Religion*  Offering  to  the  Infant  King,  but. 


divinely  warned,  return  home  by  another  way  (v.  7-12).    7. 
Then  Herod,  when  he  had  prlvUjr  called  the  ■wise 

men— Herod  has  so  far  succeeded  in  his  murderous  de- 
sign: he  has  tracked  the  spot  were  lies  his  victim,  an  un- 
conscious babe.  But  he  has  another  point  to  fix— the  date 
of  His  birth- without  which  he  might  still  miss  his  mark. 
The  one  he  had  got  from  the  Sanhedrim;  the  other  he 
will  have  from  the  sages;  but  secretly,  lest  his  object 
should  be  suspected  and  defeated.  So  he  inquired  of 
them  diligently- rather  'precisely  '  —  what  time  the 
star  appeared— presuming  that  this  would  be  the  best 
clue  to  the  age  of  the  child.  The  unsuspecting  strangers 
tell  him  all.  And  now  he  thinks  he  Is  succeeding  to  a 
wish,  and  shall  speedily  clutch  his  victim;  for  at  so  early 
an  age  as  they  indicate.  He  would  not  likely  have  been 
removed  from  the  place  of  His  birth.  Yet  he  is  wary. 
He  sends  them  as  messengers  from  himself,  and  bids 
them  come  to  him,  that  he  may  follow  their  pious  ex- 
ample. 8.  And  he  sent  them  to  Bethlehem,  and  said, 
Go  and  search  diligently — '  search  out  carefully ' — for 
the  young  child  $  and  -when  ye  have  found  him,  bring 
me  tvord  again,  that  I  may  come  and  worship  him 
also— The  cunning  and  bloody  hypocrite !  Yet  this  royal 
mandate  would  meantime  serve  as  a  safe-conduct  to  the 
strangers.  9.  AVhen  they  had  heard  the  king,  they 
departed  — But  where  were  ye,  O  Jewish  ecclesiastics, 
ye  chief  priests  and  scribes  of  the  people?  Ye  could 
tell  Herod  where  Christ  should  be  born,  and  could  hear 
of  these  strangers  from  the  far  East  that  the  Desire  of  all 
nations  had  actually  come ;  but  I  do  not  see  you  trooping 
to  Bethlehem— I  find  these  devout  strangers  journeying 
thither  all  alone.  Yet  God  ordered  this  too,  lest  the  news 
should  be  blabbed,  and  reach  the  tyrant's  ears,  ere  the 
Babe  could  be  placed  beyond  his  reach.  Thus  are  the 
very  errors  and  crimes  and  cold  indifferences  of  men  all 
overruled,  and,  lo,  the  star,  -which  they  sa-^v  In  the 
east — implying  apparently  that  it  had  disappeared  in  the 
interval — -went  before  them,  and  stood  over  where  the 
young  child  was— Surely  this  could  hardly  be  but  by  a 
luminous  meteor,  and  not  very  high.  10.  When  they 
sa-iv  the  star,  they  rejoiced  -with  exceeding  great  joy — 
The  language  is  very  strong,  expressing  exuberant  trans- 
port. 11.  And  -when  they  -were  come  into  the  house- 
not  the  stable ;  for  as  soon  as  Bethlehem  was  emptied  of 
its  strangers,  they  would  have  no  dlfflculty  in  finding  a 
dwelling-house,  they  sa-w — The  received  text  has 
"found;"  but  here  our  translators  rightly  depart  from  it, 
for  it  has  no  authority,  the  young  child  with  Mary  hia 
mother — The  blessed  Babe  is  naturally  mentioned  first, 
then  the  mother;  but  Joseph,  though  doubtless  present, 
is  not  noticed,  as  being  but  the  head  of  the  house,  and 
fell  down  and  -vrorshipped  him — Clearly  this  was  no 
civil  homage  to  a  petty  Jewish  king,  whom  these  star- 
guided  strangers  came  so  far,  and  inquired  so  eagerly, 
and  rejoiced  with  such  exceeding  Joy  to  pay,  but  a  lofty 
spiritual  homage.  The  next  clause  confirms  this. 
and  -when  they  had  opened  their  treasures  they  pre- 
sented—rather,  '  offered'— unto  him  gifts— This  expres- 
sion, used  frequently  in  the  Old  Testament  of  the  obla- 
tions presented  to  God,  is  in  the  New  Testament  employed 
seven  tUnes,  and  always  in  a  religious  sense  of  offerings  to 
Ood.  Beyond  doubt,  therefore,  we  are  to  understand  the 
presentation  of  these  gifts  by  the  Magi  as  a  religious  offer- 
ing, gold,  A-anktncense,  and  myrrh — Visits  were  sel- 
dom paid  to  sovereigns  without  a  present  (1  Kings  10.  2, 
&c.);  cf.  Psalm  72.  10,  11,15;  Isaiah  60.  3,6),  "Frankin- 
cense" was  an  aromatic  used  in  sacrifical  offerings; 
"  myrrh"  was  used  in  perfuming  ointments.  These,  with 
the  gold  wlilch  they  presented,  seem  to  show  that  the 
offerers  were  persons  in  affluent  circumstances.  That  tlio 
gold  was  prescnte<l  to  the  infant  King  in  token  of  His 
royalty;  the  frankincense  In  token  of  His  divinity,  and 
the  rayrrli,  of  His  sufferings;  or  that  they  were  designed 
to  express  His  Divine  and  human  natures;  or  that  the 
prophetical,  priestly,  and  kingly  offices  of  Christ  are  to  be 
seen  in  these  gifts ;  or  that  they  were  the  offerings  of  three 
individuals  respectively,  each  of  them  kings,  the  very 
names  of  Avhom  tradition  has  handed  down— all  these 

7 


The  Flight  into  Egypt. 


MATTHEW  n. 


The  Massacre  of  the  InnocenU, 


are,  at  the  best,  precarious  suppositions.  But  that  the 
feelings  of  these  devout  givers  are  to  be  seen  in  the  rich- 
ness of  their  gifts,  and  tliat  the  gold,  at  least,  would  be 
highly  serviceable  to  the  parents  of  the  blessed  Babe  in 
their  unexpected  journey  to  Egypt  and  stay  there— thus 
much  at  least  admits  of  no  dispute.  13.  And  l>eing 
warned  of  God  in  a  dream  tliat  they  ahonld  not  return 
to  Herod,  tUey  departed — or  '  withdrew'— to  their  own 
country  another  >vay— What  a  surprise  would  this 
vision  be  to  the  sages,  just  as  they  were  preparing  to  carry 
the  glad  news  of  what  they  had  seen  to  the  pioiis  king ! 
But  the  Lord  knew  the  bloody  old  tyrant  better  than  to 
let  him  see  their  face  again. 

13-25.  The  Flight  into  Egypt— The  Massacre  at 
Bethlehem— The  Return  of  Joseph  and  Mary  with 
THE  Babe,  after  Herod's  Death,  and  their  Settle- 
ment AT  Nazareth.  (=Luke  2. 39.)  The  Might  into  Egypt, 
(v.  13-15.)  13.  And  ^vhen  they  ^vere  departed,  behold, 
the  angel  of  tiie  Lord  appeareth  to  Josepli  in  a  dream, 
saying.  Arise,  and  talcc  the  young  child  and  his 
mother —Observe  this  form  of  expression,  repeated  in 
the  next  verse— another  indirect  liint  that  Joseph  was  no 
more  than  the  Child's  guardian.  Indeed,  personally  con- 
sidered, Joseph  has  no  spiritual  significance,  and  very 
little  place  at  all,  in  the  Gospel  history,  and  flee  into 
Egypt— which,  being  near,  as  Alford  says,  and  a  Roman 
province  independent  of  Herod,  and  much  inhabited  by 
Jews,  was  an  easy  and  convenient  refuge.  Ah !  blessed 
Saviour,  on  what  a  chequered  career  hast  Thou  entered 
here  below !  At  Tliy  birth  there  was  no  room  for  Thee  in 
the  inn ;  and  now  all  Judea  is  too  hot  for  Thee.  How  soon 
has  the  sword  begun  to  pierce  through  the  Virgin's  soul 
(Luke  2. 35) !  How  early  does  she  taste  the  reception  which 
this  mysterious  Child  of  hers  is  to  meet  with  in  the 
world!  And  whither  is  He  sent?  To  "the  house  of 
bondage?"  Well,  it  once  was  that.  But  Egypt  was  a 
house  of  refuge  before  it  was  a  house  of  bondage,  and  now 
it  has  but  returned  to  its  first  use.  and  he  thou  there 
until  I  bring  thee  word  ;  for  Herod  tvill  seek  tlie 
young  cliild  to  destroy  him— Herod's  murderous  pur- 
pose was  formed  ere  the  Magi  set  out  for  Bethlehem.  14. 
When  he  arose,  he  toolc  tlie  young  child  and  his 
mother  by  nigliit- doubtless  the  same  night — and  de- 
parted into  Egypt ;  15.  And  was  there  until  the  death 
of  Herod— wiiich  took  place  not  very  long  after  this  of  a 
horrible  disease ;  the  details  of  which  will  be  found  in 
Josephus  {Antiquities,  17.  6.  1,5,7,  8).  that  it  miglit  be 
fulfilled  -ivhich  •»vas  spoUen  of  the  Lord  by  the 
prophet,  saying  (Hosca  11.  1),  Out  of  Egypt  have  I 
called  my  son— Our  Evangelist  here  quotes  directly  from 
the  Hebreiv,  warily  departing  from  the  LXX.,  which  ren- 
ders the  words,  "  From  Egypt  have  I  recalled  his  chil- 
dren," meaning  Israel's  children.  The  prophet  is  remind- 
ing his  people  how  dear  Israel  was  to  God  in  the  days  of 
his  youth;  how  Moses  was  bidden  to  say  to  Pharaoh, 
"  Thus  saith  the  Lord,  Israel  is  my  son,  my  first-born ;  and 
I  say  unto  thee,  Let  my  son  go,  that  he  may  serve  me ;  and 
if  thou  refuse  to  let  him  go,  behold,  I  will  slay  thy  son, 
even  thy  first-born"  (Exodus  4. 22, 23) ;  how,  when  Pharaoh 
refused,  God  having  slain  all  his  first-born,  "called  his 
own  son  out  of  Egypt,"  by  a  stroke  of  high-handed  power 
and  love.  Viewing  the  words  in  this  light,  even  if  our 
Evangelist  had  not  applied  them  to  the  recall  from  Egypt 
of  God's  own  beloved,  Only-begotten  Son,  the  application 
would  have  been  irresistibly  made  by  all  who  have  learnt 
to  pierce  beneath  the  surface  to  the  deeper  relations  which 
Christ  bears  to  His  people,  and  both  to  God;  and  who  are 
accustomed  to  trace  the  analogy  of  God's  treatment  of 
each  respectively.  16.  Then  Herod,  «fec.— As  Deborah 
sang  of  the  mother  of  Sisera,  "She  looked  out  at  a  win- 
dow, and  cried  through  the  lattice.  Why  is  his  chariot  so 
long  in  coming?  why  tarry  the  wheels  of  his  chariots? 
Have  they  not  sped?"  so  Herod  wonders  that  his  messen- 
gers, with  pious  zeal,  are  not  hastening  with  the  news 
that  all  is  ready  to  receive  him  as  a  worshipper.  What 
can  be  keeping  them?  Have  they  missed  their  way? 
Has  any  disaster  befallen  them  7  At  length  his  patience 
Is  exhausted  He  makes  his  inquiries,  and  finds  they  are 
8 


already  far  beyond  his  reaeh  on  their  way  home.  -vrUen 
he  narw  that  he  was  mocked — '  was  trifled  with' — of  th« 
w^ise  men— No,  Herod,  thou  art  not  mocked  of  the  wise 
men,  but  of  a  Higher  than  they.  He  that  sitteth  in  the 
heavens  doth  laugh  at  thee ;  the  Lord  hath  thee  in  deri»- 
ion.  He  disappointeth  the  devices  of  the  crafty,  so  that 
their  hands  cannot  perform  their  enterprise.  He  taketh 
the  wise  in  their  own  craftiness,  and  the  counsel  of  the 
froward  is  carried  headlong  (Psalm  2. 4 ;  Job  5. 12, 13).  That 
blessed  Babe  shall  die  indeed,  but  not  by  thy  hand.  As 
He  afterwards  told  that  son  of  thine — as  cunning  and  as 
unscrupulous  as  thyself— when  the  Pharisees  warned  Him 
to  depart,  for  Herod  would  seek  to  kill  Him — "Go  ye, 
and  tell  that  fox.  Behold,  I  cast  out  devils,  and  I  do  cures 
to-day  and  to-morrow,  and  the  third  day  I  shall  be  per- 
fected. Nevertheless  I  must  walk  to-day,  and  to-mor- 
row, and  the  day  following:  for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem"  (Luke  13.  32,  33).  Bitter  satire! 
ivas  exceeding  wroth— To  be  made  a  fool  of  is  what  none 
like,  and  proud  kings  cannot  stand.  Herod  burns  with 
rage,  and  is  like  a  wild  bull  in  a  net.  So  he  sent  forth  a 
band  of  hired  murderers,  and  slew  all  tlie  [male]  chil- 
dren that  >vere  in  Bethlehem,  and  in  all  the  coasts,  or 
'environs,'  thereof,  from  two  years  old  and  under, 
according  to  the  time  vrhiclx  he  liad  diligently— 
'carefully' — inquired  of  the  wise  men— In  this  fero- 
cious step  Herod  was  like  himself— as  crafty  as  crueL 
He  takes  a  large  sweep,  not  to  miss  his  mark.  He  thinks 
this  will  surely  embrace  his  victim.  And  so  it  had,  if  He 
had  been  there.  But  He  is  gone.  Heaven  and  earth  shall 
sooner  pass  away  than  thou  shalt  have  that  Babe  into 
thy  hands.  Therefore,  Herod,  thou  must  be  content  to 
want  Him:  to  fill  up  the  cup  of  thy  bitter  mortifications, 
already  full  enough— until  thou  die  not  less  of  a  broken 
heart  than  of  a  loathsome  and  excruciating  disease. 
Why,  ask  skeptics  and  skeptical  critics,  is  not  this  mas- 
sacre, if  it  really  occurred,  recorded  by  Josephus,  who  is 
minute  enough  in  detailing  the  cruelties  of  Herod?  To 
this  the  answer  is  not  difllcult.  If  we  consider  how  small 
a  town  Bethlehem  was,  it  is  not  likely  there  would  be 
many  male  children  in  it  from  two  yeare  old  and  under; 
and  when  we  think  of  the  number  of  fouler  atrocities 
which  Josephus  has  recorded  of  him,  it  is  unreasonable 
to  ruake  anything  of  his  silence  on  this.  17.  Then  was 
fulfilled  that  which  -^vas  spoken  by  Jeremy  the 
prophet,  saying — (Jeremiah  31. 15,  from  which  the  quo- 
tation difliers  but  verbally)— 18.  In  Rama  wa»  there  a 
voice  heard,  lamentation,  and  iveeping,  and  great 
mourning,  Rachel  Aveeping  for  her  children,  and 
would  not  be  comforted,  because  they  are  not — These 
words,  as  they  stand  in  Jeremiah,  undoubtedly  relate  to 
the  Babylonish  captivity.  Rachel,  the  mother  of  Joseph 
and  Benjamin,  was  buried  in  the  neighbourhood  of  Beth- 
lehem (Genesis  35. 19),  where  her  sepulchre  is  still  shown. 
She  is  figuratively  represented  as  rising  from  the  tomb 
and  uttering  a  double  lament  for  the  loss  of  her  children 
—first,  by  a  bitter  captivity,  and  now  by  a  bloody  death. 
And  a  foul  deed  it  was.  O  ye  mothers  of  Bethlehem !  me- 
thinks  I  hear  you  asking  why  your  innocent  babes  should 
be  the  ram  caught  in  the  thicket,  whilst  Isaac  escapes.  I 
cannot  tell  you;  but  one  thing  I  know,  that  ye  shall, 
some  of  you,  live  to  see  a  day  when  that  Babe  of  Beth- 
lehem shall  be  Himself  the  Ram,  caught  in  another 
sort  of  thicket,  in  order  that  your  babes  may  escape  a 
worse  doom  than  they  now  endure.  And  if  these  babes 
of  yours  be  now  in  glory,  through  the  dear  might  of  that 
blessed. Babe,  will  they  not  deem  it  their  honour  that  the 
tyrant's  rage  was  exhausted  upon  themselves  instead  of 
their  infant  Lord?  19.  But  when  Herod  vras  dead — 
Miserable  Herod!  Thou  thoughtest  thyself  safe  from  a 
dreaded  Rival;  but  it  was  He  only  that  was  safe  from 
thee;  and  thou  hast  not  long  enjoyed  even  this  fancied 
security.  See  on  v.  15.  behold,  an  angel  of  the  Lord— Our 
translators,  somewhat  capriciously,  render  the  same  ex- 
pression "the  angel  of  the  Lord,"  ch.  1.  20;  2. 13;  and  "an 
angel  of  the  Lord,"  as  here.  As  the  same  angel  appears  to 
have  been  employed  on  all  these  high  occasions— and 
most  likely  he  to  whom  in  Luke  is  given  the  name  of  "  Q» 


Christ  Brought  again  to  Galilee. 


MATTHEW  III. 


Preaching  of  John  the  Baptitt. 


brlel,"'  ch.  1. 19,  28— perhaps  It  should  in  every  Instance 
except  the  first,  be  rendered  "  t?ie  angel."  appearetli  In  a 
dream  to  JosepH  tn  Eg>'pt,  20.  Saying,  Arise,  and  take 
tUe  young  cUild  and  Itis  mother,  and  go  Into  the  land 

of  Israel— not  to  the  land  of  Judea,  for  he  was  afterward 
expressly  warned  not  to  settle  there,  nor  to  Galilee,  for  he 
only  went  tliitlier  when  he  found  it  unsafe  to  settle  in 
Judea,  but  to  "  the  land  of  Israel,"  In  its  most  general 
sense;  meaning  the  Holy  Land  at  large— the  particular 
province  being  not  as  yet  indicated.  SoJosepli  and  tlie 
Virgin  had,  like  Abraham,  to  "go  out,  not  knowing 
whither  they  went,"  till  they  should  receive  further  di- 
rection, for  they  are  dead  'wlilcli  sought  the  young 
child's  life- a  common  expression  in  most  languages 
where  only  one  is  meant,  wlio  here  is  Herod.  But  the 
words  are  taken  from  the  strikingly  analogous  case  in 
Exodus  4.  19,  whicli  probably  suggested  the  plural  here; 
and  where  the  command  is  given  to  Moses  to  return  to 
Egypt  for  tlie  same  reason  tliat  the  greater  than  Moses 
was  now  ordered  to  be  brought  back  from  it — the  death  of 
him  who  souglit  his  life.  Herod  died  in  the  seventieth 
year  of  his  age,  and  thirty-seventh  of  his  reign.  31.  And 
lie  arose,  and  took  the  young  child  and  his  mother, 
and  came  into  the  land  of  Israel — intending,  as  is  plain 
from  what  follows,  to  return  to  Bethlehem  of  Judea, 
there,  no  doubt,  to  rear  the  Infant  King,  as  at  His  own 
royal  city,  until  the  time  should  come  when  they  would 
expect  Hira  to  occupy  Jerusalem,  "  the  city  of  the  Great 
King."  an.  But  '«vhen  he  heard  that  Archelaus  did 
reign  in  Judea  in  tlie  room  of  his  fatlier  Herod — 
Arclielaus  succeeded  to  Judea,  Samaria,  and  Idumea;  but 
Augustus  refused  him  the  title  of  king  till  it  should  be 
seen  how  he  conducted  himself;  giving  him  only  the  title 
of  JSthnarch  [JosEPHtJS,  Antiquities,  17.,  11,  4J.  Above  this, 
however,  he  never  rose.  The  people,  Indeed,  recognized 
hira  as  his  father's  successor;  and  so  It  is  here  said  that 
he  "  reigned  in  the  room  of  his  father  Herod."  B".t,  after 
ten  years'  defiance  of  the  Jewish  law  and  cruel  tyranny, 
the  people  lodged  heavy  complaints  against  him,  and  the 
emperor  banished  him  to  Vienne  in  Gaul,  reducing  Judea 
again  to  a  Roman  province.  Then  the  "sceptre"  clean 
"  departed  from  Judah."  he  -tvas  afraid  to  go  thither — 
and  no  wonder,  for  tlie  reason  Just  mentioned,  not- 
-^vitlistanding — or  more  simply,  'but'— heing  -ivarned  of 
God  in  a  dream,  he  turned  aside — '  withdrew' — into  the 
parts  of  Galilee,  or  the  Galilean  parts.  The  whole  coun- 
try west  of  the  Jordan  was  at  this  time,  as  is  well  known, 
divided  into  three  provinces— Galilee  being  the  north- 
ern, Judea  the  southern,  and  Samakia  the  central  prov- 
ince. The  province  of  Galilee  was  under  the  jurisdiction 
of  Herod  Antipas,  the  brother  of  Archelaus,  his  father 
having  left  him  that  and  Perea,  on  the  east  side  of  the 
Jordan,  as  his  share  of  the  kingdom,  with  the  title  of 
tctrarch,  which  Augustus  confirmed.  Though  crafty  and 
licentious,  according  to  Josephus— precisely  what  the 
Gospel  liistory  shows  him  to  be  (see  on  Mark  6. 14-30,  and 
on  Luke  13.  31-;i5)— he  was  of  a  less  cruel  disposition  than 
Archelaus;  and  Nazareth  being  a  good  way  off  from  the 
seat  of  government,  and  considerably  secluded,  it  was 
safer  to  settle  there.  33.  And  he  came  and  dwelt  In  a 
city  called  IVaiareth- a  small  town  in  Lower  Galilee, 
lying  in  the  territory  of  the  tribe  of  Zebulon,  and  about 
e<^inally  distant  from  the  Mediterranean  Sea  on  the  west 
and  the  Sea  of  Galilee  on  the  east.  N.  B.—  lf,  from 
Luke  2.  39,  one  would  conclude  that  the  parents  of  Jesus 
brought  Him  straight  back  to  Nazareth  after  His  pre- 
sentation in  the  temple— as  if  there  had  been  no  visit  of 
the  Magi,  no  flight  to  Egypt,  no  stay  there,  and  no  pur- 
pose on  returning  to  settle  again  at  Bethlehem-ono 
might,  from  our  Evangelist's  way  of  speaking  here, 
equally  cotichide  that  the  parents  of  our  Lord  had  never 
been  at  Nazareth  until  now.  Did  we  know  exactly  the 
Bources  from  which  the  matter  of  each  of  the  Gospels  was 
drawn  up,  or  the  mode  In  which  these  were  used,  this 
apparent  discrepancy  would  probably  disappear  at  once. 
In  neither  case  Is  there  any  inaccuracy.  At  the  same 
time  it  Is  difficult,  with  these  facts  before  us,  to  con- 
ceive that  either  of  these  two  Evangelists  wrote  his  Gos- 


pel with  the  other's  before  him— though  many  think  this 
a  precarious  inference,  that  It  might  he  fulfilled  which 
was  spoken  hy  the  prophets,  He  shall  he  called  a  NasB- 

arene— better,  perhaps,  'Nazarene.'  The  best  explana- 
tion of  the  origin  of  this  name  appears  to  be  that  which 
traces  it  to  the  word  netzer  in  Isaiah  H.  1— the  small  tvng, 
sprout,  or  sucker,  which  the  prophet  there  says,  "shall 
come  forth  from  the  stem  (or  rather  '  stump')  of  Jesse, 
the  branch  which  should  fructify  from  his  roots."  The 
little  town  of  Nazareth — mentioned  neither  in  the  Old 
Testament  nor  in  Josephus— was  probably  so  called  from 
its  insignificance- a  weak  twig  in  contrast  to  a  stately 
tree;  and  a  special  contempt  seemed  to  rest  upon  it — "Can 
any  good  tiling  come  out  of  Nazareth?"  (John  1.  46) — over 
and  above  the  general  contempt  in  which  all  Galilee  was 
held,  from  the  number  of  Gentiles  that  settled  in  the 
upper  territories  of  it,  and,  in  the  estimation  of  the  Jews, 
debased  it.  Thus,  in  the  providential  arrangement  by 
which  our  Lord  was  brought  up  at  the  insignificant  and 
opprobrious  town  called  Nazareth,  there  was  involved, 
first,  a  local  humiliation;  next,  an  allusion  to  Isaiah's 
prediction  of  His  lowly,  twig-like  upspringing  from  the 
branchless,  dried-up  stump  of  Jesse ;  and  yet  further,  a 
standing  memorial  of  that  humiliation  which  "  the  pro- 
phets," in  a  number  of  the  most  striking  predictions, 
had  attached  to  the  Messiah, 

CHAPTER    III. 

Ver.  1-12.  Pkeaching  and  Ministry  of  John.  (-=. 
Mark  1.  \-% ;  Luke  3. 1-18.)  For  the  proper  introduction  to 
this  section,  we  must  go  to  Luke  3. 1,  2.  Here,  as  Bengel 
well  observes,  the  curtain  of  the  New  Testament  is,  as  it 
were,  drawn  up,  and  the  greatest  of  all  epochs  of  the 
Church  commences.  Even  our  Lord's  own  age  is  deter- 
mined by  it  {v.  23).  No  such  elaborate  chronological  pre- 
cision is  to  be  found  elsewhere  in  the  New  Testament, 
and  it  comes  fitly  from  him  who  claims  it  as  the  peculiar 
recommendation  of  his  Gospel,  that  'he  had  traced  down 
all  things  with  precision  from  the  very  first'  (ch.  1.  3). 
Here  evidently  commences  his  proper  narrative.  Ver.  1. 
"Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Caisar" 
—not  the  flfteentli  from  his  full  accession  on  the  death  of 
Augustus,  but  from  the  period  when  he  was  associated 
with  him  in  the  government  of  the  empire,  three  years 
earlier,  about  the  end  of  the  year  of  Rome  779,  or  about 
four  years  before  the  usual  reckoning.  "  Pontius  Pilate 
being  governor  of  Judea."  His  proper  title  was  P^-ocura- 
tor,  but  with  more  than  the  usual  powers  of  that  oflJce. 
After  holding  it  for  about  ten  years.he  was  summoned  to 
Rome  to  answer  to  charges  brought  against  him ;  but  ero 
he  arrived  Tiberius  died  (A.  d.  35),  and  soon  after  miserable 
Pilate  committed  suicide.  "And  Herod  being  tetrarch  of 
Galilee  (see  on  Mark  6. 14),  and  his  brother  Philip"— a  very 
diflerent  and  very  superior  Philip  to  the  one  whose  name 
was  Herod  Philip,  and  whose  wife,  Herodias,  went  to  live 
with  Herod  Antipas  (see  on  Mark  6. 17)-"  tetrarch  of  Itu- 
rea"- lying  to  the  north-east  of  Palestine,  and  so  called: 
from  Itur  or  Jetur,  Ishmael's  son  (1  Chronicles  1.  31),  and 
anciently  belonging  to  the  half-tribe  of  Manasseh.  "and. 
of  the  region  of  Trachonitis"— lying  farther  to  the  northi 
east,  between  Iturea  and  Damascus;  a  rocky  district  In- 
fested by  robbers,  and  committed  by  Augustus  to  Herod 
the  Great  to  keep  in  order,  "and  Lysanias  the  tetrarch 
of  Abilene" — still  more  to  the  north-east;  so  called,  says 
Robinson,  from  Abila,  eighteen  miles  from  Damascus. 
Ver.  2.  "Annas  and  Calaphas  being  the  high  priests." 
The  former,  though  deposed,  retained  much  of  his  in- 
fluence, and,  probably,  as  Sagan  or  deputy,  exercised 
much  of  the  power  of  the  high  pricstliood  along  with 
Caiaphas  his  son-in-law  (John  IK.  13;  Acts  4.6).  In  David's 
time  both  Zadok  and  Ablathar  acted  as  high  priests  (2 
Samuel  15.  35),  and  It  seems  to  have  been  the  fixed  prac- 
tice to  have  two  (2  Kings  25.  18).  "  the  word  of  God  came 
unto  John  the  son  of  Zacharias  in  the  wilderness."  Such 
a  way  of  speaking  Is  never  once  used  when  speaking  of 
Jesus,  because  He  was  Himself  The  Living  Word;  whereas 
to  all  merely  creature-messengers  of  God,  the  word  thejrv 


Johi^s  Office,  Life,  and  Baptism. 


MATTHEW  III. 


He  Eeprehendeth  the  Pharisees. 


spake  was  a  foreign  element.    See  on  John  3.  31.    We  are 
now  prepared  for  the  opening  words  of  Matthew.    1.  in 
tliose  days— of  Christ's  secluded  life  at  Nazareth,  where 
the  last  chapter  left   Him.     came  Jolin   the  Baptist, 
preaclilng— about  six  months  before  his  Master.    In  the 
ivllderness  of  Jixdea— the  desert  valley  of  the  Jordan, 
thinly  peopled  and  bare  in  pasture,  a  little  north  of  Jeru- 
salem.   3.  And  sayings,  Repent  ye— Though  the  word 
strictly  denotes  a  change  of  mind,  it  has  respect  here,  and 
wlierever  it  is  used  in  connection  with  salvation,  pri- 
marily to  that  sense  of  sin  which  leads  the  sinner  to  flee 
from  the  wrath  to  come,  to  look  for  relief  only  from 
above,  and  eagerly  to  fall  in  with  the  provided  remedy. 
for  the  kingdom  of  heaven  is  at  hand— This  sublime 
phrase,  used  in  none  of  the  other  Gospels,  occurs  in  this 
peculiarly  Jewish  Gospel  nearly  thirty  times ;  and  being 
suggested  by  Daniel's  grand  vision  of  the  Son  of  man 
coming  in  the  clouds  of  heaven  to  the  Ancient  of  days,  to 
receive  His  investiture  in  a  world-wide  kingdom  (Daniel 
7. 13, 14),  it  was  fitted  at  once  both  to  meet  the  national 
expectations  and  to  turn  them  into  the  right  channel.    A 
kingdom  for  which  repentance  was  the  proper  preparation 
behooved  to  be  essentially  spiritual.    Deliverance  from 
sin,  the  great  blessing  of  Christ's  kingdom  (ch.  1.  21),  can 
be  valued  by  those  only  to  whom  sin  is  a  burden  (ch.  9. 
12).    Jolm's  great  work,  accordingly,  was  to  awaken  this 
feeling,  and  hold  out  the  hope  of  a  speedy  and  precious 
remedy.    3.  For  this  is  he  that  was  spoken  of  by  the 
prophet  Ksaias,  saying  (ch.  11. 3),  The  voice  of  one  cry- 
ing in  the  wilderness  (see  on  Luke  3.  2)— the  scene  of  his 
ministry  corresponding  to  its  rough  nature.    Prepare  ye 
the  -vvay  of  the  liord,  make  his  paths  straight— This 
prediction  is  quoted  in  all  the  four  Gospels,  showing  that 
it  was  regarded  as  a  great  outstanding  one,  and  the  pre- 
dicted forerunner  as  the  connecting  link  between  the  old 
and  the  new  economies.  Like  the  great  ones  of  the  earth, 
the  Prince  of  peace  was  to  have  His  immediate  approach 
proclaimed  and  His  way  prepared;  and  the  call  here- 
taking  it  generally— is  a  call  to  put  out  of  the  way  what- 
ever would  obstruct  His  progress  and  hinder  His  com- 
plete triumph,  whether  those  hindrances  were  public  or 
personal,  outward  or  inward.    In  Luke  (3.  5,  6)  the  quota- 
tion is  thus  continued:  "Every  valley  shall  be  filled,  and 
e^s-ery  mountain  and  hill  shall  be  brought  low;  and  the 
crooked  shall  be  made  straight,  and  the  rough  ways  shall 
be  made  smooth ;  and  all  flesh  shall  see  the  salvation  of 
God."    Levelling  and  smoothing  are  here  the  obvious 
figures  wliose  sense  is  conveyed  in  the  first  words  of  the 
proclamation— "Prepare  pe  the  way  of  the  Lord."    The 
idea  is,  tliat  every  obstruction  shall  be  so  removed  as  to 
reveal  to  the  whole  world  the  salvation  of  God  in  Him 
whose  name  is  the  "Saviour."  (Cf.  Psalm  98.  3;  Isaiah  11. 
10;  49.  C;  52.  10;  Luke  2.  31,  32;  Acts  13.  47.)    4.  And  the 
same  John  had  his  raiment  of  camel's  hair— that  is, 
vfoven  of  it— and  a  leathern  gli-dle  about  his  loins— the 
prophetic  dress  of  Elijah  (2  Kings  1.  8;  and  see  Zechariah 
13.  4).    and  his  meat  was  locnsts— the  great,  well-known 
Eastern  locust,  a  food  of  the  poor  (Leviticus  11.  22).    and 
wild  honey— made  by  wild  bees  (1  Samuel  14. 25, 26).  This 
dress  and  diet,  with  the  shrill  cry  in  the  wilderness,  would 
recall  the  stern  days  of  Elijah.    5.  Then  went  ont  to 
him  Jerusalem, and  all  Judea,  and  all  the  region  round 
about  Jfoi-dan— From  the  metropolitan  centre  to  the  ex- 
tremities of  the  Judean  province  the  cry  of  this  great 
preaclier  of  repentance  and  herald  of  the  approaching 
Messiah  brought  trooping  penitents  and  eager  expect- 
ants.   6.  And  were  baptized  of  him  in  Jordan,  con- 
fessing—probably  confessing   aloud — their   sins  —  This 
baptism  was  at  once  a  public  seal  of  their  felt  need  of  de- 
liverance from  sin,  of  their  expectation  of  the  coming  De- 
liverer, and  of  tlieir  readiness  to  welcome  Him  when  He 
appeared.    The  baptism  itself  startled,  and  was  intended 
to  startle,  them.  They  were  familiar  enough  with  the  bap- 
tism of  proselytes  from  heathenism ;  but  this  baptism  of  Jews 
themselves  was  quite  new  and  strange  to  them.    7.  But 
%vhen  he  saiv  many  of  the  Pharisees  and  Sadducees 
come  to  his  baptism,  he  said  unto  them — astonished  at 
snch  a  spectacle— O  generation  of  vipers — '  Viper-brood ;' 


expressing  the  deadly  influence  of  both  sects  alike  upon 
the  community.  Mutually  and  entirely  antagonistic  as 
were  their  religious  principles  and  spirit,  tiie  stern 
prophet  charges  both  alike  with  being  the  poisoners  of 
the  nation's  religious  principles.  In  ch.  12.  34,  and  23.  33, 
this  strong  language  of  the  Baptist  is  anew  applied  by  the 
faithful  and  true  "Witness  to  the  Pharisees  specifically— 
the  only  party  that  had  zeal  enough  actively  to  difl"use 
this  poison,  -who  hath  -tvamed  you— 'given  you  the 
hint,'  as  the  idea  Is— to  flee  from  the  vrrath  to  come? — 
'What  can  have  brought  you  hither?'  John  more  than 
suspected  it  was  not  so  much  their  own  spiritual  anxie- 
ties as  the  popularity  of  his  movement  that  had  drawn 
them  thither.  What  an  expression  Is  this,  "The  wrath 
to  come !"  God's  "  wrath,"  in  Scripture,  is  His  righteous 
displeasure  against  sin,  and  consequently  against  all  in 
whose  skirts  sin  is  found,  arising  out  of  the  essential  and 
eternal  opposition  of  His  nature  to  all  moral  evil.  This 
is  called  "  the  coming  wrath,"  not  as  being  wholly  future — 
for  as  a  merited  sentence  it  lies  on  the  sinner  already, 
and  its  effects,  both  inward  and  outward,  are  to  some  ex- 
tent experienced  even  now— but  because  the  impenitent 
sinner  will  not,  until  "the  judgment  of  the  great  day," 
be  concluded  under  it,  will  not  have  sentence  publicly 
and  irrevocably  passed  upon  him,  will  not  have  it  dis- 
charged upon  him  and  experience  its  eflects  without  mix- 
ture and  without  hope.  In  this  view  of  it,  it  is  a  wrath 
wholly  to  come,  as  is  implied  in  the  noticeably  diflerent 
form  of  the  expression  employed  by  the  apostle  in  1  Thea- 
salonians  1.  10.  Not  that  even  true  penitents  came  to 
John's  baptism  with  all  these  views  of  "the  wrath  to 
come."  But  what  he  says  is,  that  this  was  the  real  import 
of  the  step  itself.  In  this  view  of  it,  how  striking  is  the 
word  he  employs  to  express  that  Bie^^— fleeing  from  it— as 
of  one  who,  beholding  a  tide  of  fiery  wrath  rolling  rap- 
idly towards  him,  sees  in  instant  fiight  his  only  escape! 
8.  Bring  forth  therefore  fruits— the  true  reading  clearly 
is  '  fruit ' — meet  for  repentance— that  is,  such  fruit  as  be- 
fits a  true  penitent.  John  now  being  gifted  with  a  know- 
ledge of  the  human  heart,  like  a  true  minister  of  right- 
eousness and  lover  of  souls  here  directs  them  how  to  evi- 
dence and  carry  out  their  repentance,  supposing  it  gen- 
uine; and  in  the  following  verses  warns  them  of  their 
danger  in  case  it  were  not.  9.  And  think  not  to  say 
\vlthln  yourselves.  We  have  Abraham  to  our  father—. 
that  pillow  on  which  the  nation  so  fatally  reposed,  that 
rock  on  which  at  length  it  split,  for  I  say  unto  you, 
that  God  is  able  of  these  stones  to  raise  up  children 
unto  Abraham— 5.  d.,  '  Flatter  not  yourselves  with  the 
fond  delusion  that  God  stands  in  need  of  you,  to  make 
good  his  promise  of  a  seed  to  Abraham ;  for  I  tell  you  that, 
though  you  were  all  to  perish,  God  is  as  able  to  raise  up  a 
seed  to  Abraham  out  of  those  stones  as  He  was  to  take 
Abraham  himself  out  of  the  rock  whence  he  was  hewn, 
out  of  the  hole  of  the  pit  whence  he  was  digged '  (Isaiah  51. 
1).  Though  the  stern  speaker  may  have  pointed  as  he 
spake  to  the  pebbles  of  tl>e  bare  clay  hills  that  lay  around 
(so  Stanley's  Sinai  and  Palestine),  it  was  clearly  tlie  call- 
ing of  the  Gentiles— at  that  tiYne  stone-dead  in  their  sins, 
and  quite  as  unconscious  of  it — into  the  room  of  unbeliev- 
ing and  disinherited  Israel  that  he  meant  thus  to  indicate 
(see  ch.  21. 43 ;  Romans  11.  20, 30).  10.  And  now  also-'  And 
even  already' — the  axe  is  laid  unto — 'lieth  at' — the  root 
of  the  trees— as  it  were  ready  to  strike :  an  expressive  figure 
of  impending  judgment,  only  to  be  averted  in  the  way 
next  described,  therefore  every  tree  -ivhich  brlngeth 
not  forth  good  fruit  is  Iicwn  dovt'n,  and  cast  into  the 
flre.  Language  so  personal  and  individual  as  this  can 
scarcely  be  understood  of  any  national  judgment  like  the 
approaching  destruction  of  Jerusalem,  with  the  breaking 
up  of  the  Jewish  polity  and  the  extrusion  of  the  chosen 
people  from  their  peculiar  privileges  which  followed  it; 
though  this  would  serve  as  the  dark  shadow,  cast  before, 
of  a  more  terrible  retribution  to  come.  The  "fire,"  which 
In  another  verse  is  called  "unquenchable,"  can  be  no 
other  than  that  future  "torment"  of  the  impenitent 
whose  "smoke  ascendeth  'up  for  ever  and  ever,"  and 
which  by  the  Judge  Himself  is  styled  "everlasting  pun- 


John  Reprehendeih  the  Pharisees. 


MATTHEW  III. 


The  Baptism  of  Christ  by  John. 


Ishraent"  (Matthew  25.  48),  What  a  strength,  too,  of  just 
Indignation  is  In  that  word  "cast"  or  "flung  into  the 
fire  !"  The  third  Gospel  here  adds  the  following  import- 
ant particulars,  Luke  3. 10-16:  ver.  10.  "And  the  people"— 
rather,  'the  multitudes'— "asked  him,  saying,  What  shall 
we  do  then?"— that  is,  to  show  the  sincerity  of  our  repent- 
ance. Ver.  11.  Heanswereth  and  saith  unto  them.  He  that 
hath  two  coats,  let  hira  impart  to  him  that  hath  none ;  and 
he  that  hath  meat" — 'provisions,'  'victuals' — "let  him  do 
likewise."  This  is  directed  against  the  reigning  avarice 
and  selfishness.  (Cf.  the  corresponding  precepts  of  the  Ser- 
mon on  the  Mount,  ch.  5.  40-12.)  Ver.  12.  "Then  came  also 
the  publicans  to  be  baptized,  and  said  unto  him.  Master," 
or  '  Teacher,'  "  what  shall  we  do  ?"— in  whatspecial  way  is 
the  genuineness  of  our  repentance  to  be  manifested? 
Ver.  13.  "And  he  said  unto  them,  Exact  no  more  than 
that  which  is  appointed  you."  This  is  directed  against 
that  extortion  which  made  the  publicans  a  byword.  (See 
on  ch.  5.  46;  and  on  Luke  15. 1.)  Ver.  14.  "And  the  sol- 
diers"—rather,  'And  soldiers '—the  word  means  'soldiers 
on  active  duty' — "likewise  demanded  (or  asked)  of  him, 
saying.  And  what  shall  we  do?  And  he  said  unto  them. 
Do  violence  to,"  or  'Intimidate,'  "no  man."  The  word 
signifies  to  'shake  thoroughly,'  and  refers  probably  to  the 
extorting  of  money  or  other  property,  "neither  accuse 
any  fiilsely" — by  acting  as  informers  vexatiously  on  friv- 
olousor  false  pretexts—"  and  be  content  with  your  wages," 
or  '  rations.'  We  may  take  this,  say  Webstek  and  Wilkin- 
son, as  a  warning  against  mutiny,  which  the  officers  at- 
tempted to  suppress  by  largesses  and  donations.  And 
thus  the  "fruits  "  which  would  evidence  their  repentance 
were  Just  resistance  to  the  reigning  sins— particularly  of 
the  class  to  which  the  penitent  belonged— and  the  mani- 
festation of  an  opposite  spirit.  Ver.  15.  "And  as  the  peo- 
ple were  in  expectation  " — in  a  state  of  excitement,  look- 
ing for  something  new — "and  all  men  mused  in  their, 
hearts  of  John,  whether  he  were  the  Christ,  or  not" — 
rather,  'whetlier  he  himself  might  be  the  Christ.'  The 
structure  of  this  clause  implies  that  they  could  hardly 
think  it,  but  yet  could  not  help  asking  themselves 
whetlier  it  might  not  be;  showing  both  how  success- 
ful he  had  been  in  awakening  the  expectation  of 
Messiah's  immediate  appearing,  and  the  high  estima- 
tion, and  even  reverence,  which  his  own  character 
commanded.  Ver.  16.  "John  answered  " — either  to  that 
deputation  from  Jerusalem,  of  which  we  read  in 
John  1.  19,  &c.,  or  on  some  other  occasion,  to  re- 
move impressions  derogatory  to  his  blessed  Master, 
which  he  knew  to  be  taking  hold  of  the  popular  mind— 
"saying  unto  tlieni  all"  —  in  solemn  protestation:  (We 
now  return  to  the  first  Gospel.)  11.  I  indeed  baptize 
you  -witii  -ivater  unto  repentance  (see  on  v.  6) :  but  lie 
tliat  cometii  after  me  is  miglitier  tliau  I.  In  Mark  and 
Luke  this  is  niore  emphatic  —  "But  there  cometh  the 
Mightier  tlian  I,"  whose  shoes,  or 'sandals,'  I  am  not 
■*vorthy  to  bear— The  sandals  were  tied  and  untied,  and 
borne  about  by  the  meanest  servants,  lie  sliall  baptize 
you— the  emphatic  "He:"  'He  it  is.'  to  the  exclusion  of 
all  others, '  that  shall  baptize  you.'  with  the  Holy  GItost 
—'So  far  from  entertaining  such  a  thought  as  laying 
claim  to  the  honours  of  Messiahship,  the  meanest  services 
I  can  render  to  that  "Miglitier  than  I  that  is  coming  after 
me"  are  too  high  an  honour  for  rae;  I  am  but  the  servant, 
but  the  Master  is  coming;  I  administer  but  the  outward 
symbol  of  purification ;  liis  it  is,  as  His  sole  prerogative, 
to  dispense  the  Inward  reality.'  Beautiful  spirit,  distin- 
guishing this  servant  of  Christ  throughout!  and  witli 
**rc— Totake  this  as  a  distinct  baptism  from  that  of  the 
8j)irit— a  baptism  of  the  Impenitent  with  hell-fire— is  ex- 
ceedingly unnaturaL  Yet  this  was  the  view  of  Origen 
among  the  Fathers;  and  among  moderns,  of  Nkandeb, 
Meyeu,  De  Wettk  and  Lanoe.  Nor  Is  it  much  better  to 
refer  it  to  the  fire  of  the  great  day,  by  which  the  earth  and 
the  works  that  are  therein  shall  be  burned  up.  Clearly, 
as  we  think,  it  is  but  the  fiery  character  of  the  Spirit's 
operations  upon  the  soul— searching,  consuming,  refining, 
sublimating— as  nearly  all  good  Interpreters  understand 
the  words.    And  thus,  in  two  euccessive  clauses,  the  two 


most  familiar  emblems— water  and  ^re— are  employed  to 
set  forth  the  same  purifying  operations  of  the  Holy  Ghost 
upon  the  soul.  13.  Whose  [winnowing]  fan  is  in  liis 
hand — ready  for  use.  This  is  no  other  than  the  preaching 
of  the  Gospel,  even  now  beginning,  the  effect  of  which 
would  be  to  separate  the  solid  from  the  spiritually  worth- 
less, as  wheat,  by  the  winnowing  fan,  from  the  chaff.  (Cf. 
the  similar  representation  in  Malachi,  3.1-3.)  and  he 
\vlll  throughly  purge  liis  [threshing]  floor — that  is,  the 
visible  Church,  and  gather  liis-wlieat — His  true-hearted 
saints;  so  called  for  their  solid  worth  (cf.  Amos  9.  9;  Luke 
22.  31.)  into  tlie  gamer — "  tlie  kingdom  of  their  Father," 
as  this  "garner"  or  "barn"  is  beautifully  explained  by 
our  Lord  in  the  parable  of  the  Wheat  and  the  Tares  (ch. 
13.  30,  43).  but  he  -will  burn  up  tlie  chaff— emptj',  worth- 
less professors  of  religion,  void  of  all  solid  religious  prin- 
ciple and  character  (see  Psalm  1.  4).  wltli  unquencliable 
fire — Singular  is  the  strengtli  of  this  apparent  contradic- 
tion of  figures : — to  be  burnt  up,  but  with  a  fii-e  that  is  un- 
quenchable; the  one  expressing  the  utter  destruction  of  all 
that  constitutes  one's  true  life,  the  other  the  continued 
ccmsciousness  of  existence  in  that  awful  condition.  Luke 
adds  the  following  important  particulars,  3. 18-20:  Ver.  18. 
"And  raany  other  things  in  his  exhortation  preached  he 
unto  the  people,"  showing  that  we  have  here  but  an  ab- 
stract of  his  teaching.  Besides  what  we  read  in  John  1. 
29.  33,  34;  3.27-36;  the  incidental  allusion  to  his  having 
taught  his  disciples  to  pray  (Luke  11. 1)— of  which  not  a 
word  is  said  elsewhere — shows  how  varied  his  teaching 
was.  Ver.  19.  "  But  Herod  the  tetrarch,  being  reproved  by 
him  for  Herodias  his  brother  Philip's  wife,  and  for  all  the 
evils  which  Herod  had  done."  In  this  last  clause  we  have 
an  important  fact,  here  only  mentioned,  showing  how 
thorough-going  was  the  fidelity  of  the  Baptist  to  his  royal 
hearer,  and  how  strong  must  have  been  the  workings  of 
conscience  in  that  slave  of  passion  when,  notwithstand- 
ing such  plainness,  he  "did  many  things, and  heard  John 
gladly"  (Mark  6.  20).  Ver.  20.  "Added  yet  this  above  all, 
that  he  shut  up  John  in  prison."  This  Imprisonment  of 
John,  however,  did  not  take  place  for  some  time  after 
this;  and  it  is  here  recorded  merely  because  the  Evangel- 
ist did  not  intend  to  recur  to  his  history  till  he  had  occa- 
sion to  relate  the  message  which  he  sent  to  Christ  from 
his  prison  at  Machaerus  (Luke  7. 18,  <fec.). 

13-17.  Baptism  of  Chkist,  and  Descent  of  the  Spirit 
UPON  Him  immediately  thereafter.  (=Mark  1.9-11; 
Luke  3.21,  22;  John  1.  31-3t.)  Baptism  of  Christ  (v.  13-15). 
13.  Then  cometh  Jesus  from  Galilee  to  Jordan  unto 
Jolin,  to  be  baptized  of  him — Moses  rashly  anticipated 
the  Divine  call  to  deliver  his  people,  and  for  this  was  fain 
to  flee  the  house  of  bondage,  and  wait  in  obscurity  for 
forty  years  more  (Exodus  2. 11,  <S:c.).  Not  so  this  greater 
than  Moses.  All  but  thirty  years  had  He  now  spent  in 
privacy  at  Nazareth,  gradually  ripening  for  His  public 
work,  and  calmly  awaiting  the  time  appointed  of  the 
Father.  Now  it  had  arrived;  and  this  movement  fi'oni 
Galilee  to  Jordan  is  the  step,  doubtless,  of  deepest  inter- 
est to  all  heaven  since  that  first  one  which  brouglit  Him 
into  the  world.  Luke  (3. 21)  has  this  important  addition— 
"Now  w/iera  all  the  people  were  baptized,  it  came  to  pass, 
that  Jesus  being  baptized,"  <.tc.  — implying  that  Jesus 
waited  till  all  other  applicants  for  baptism  that  day  had 
been  disposed  of,  ere  He  stepped  forward,  that  He  might 
not  seem  to  be  merely  one  of  the  crowd.  Thus,  as  He  rode 
into  Jerusalem  upon  an  ass  "  whereon  yet  never  man 
sat"  (Luke  19.  30),  and  lay  in  a  sepulchre  "wherein  was 
never  man  yet  laid"  (John  19.41),  so  in  His  baptism,  too, 
He  would  be  "separate  from  sinners."  14.  But  Jolm 
forbade  Iiim — rather, '  was  [in  the  act  of]  hindering  him,' 
or  '  attempting  to  hinder  him' — saying,  I  have  need  to 
be  baptized  of  thee,  and  comest  thou  to  me'! — (How 
John  came  to  recognize  IIim,M'hen  he  says  he  knew  Him 
not,  see  on  John  1. 31-34.)  The  emphasis  of  this  most  re- 
markable speech  lies  all  in  the  pronouns:  'What!  Shall 
the  Master  corae  for  baptism  to  the  servant — the  sinless 
Saviour  to  a  sinner  ?'  That  thus  much  is  in  the  Baptist's 
words  will  be  clearly  seen  if  it  be  observed  that  he  evi- 
dently regarde<l  Jesus  as  Himself  needing  no  purificatiofi, 

11 


Descent  of  the  Holy  Ghost  inform  of  a  Dove.        MATTHEW  IV.  Christ  Fasteth  Forty  Days,  and  is  Tempted. 


but  rather  qrialified  to  impart  it  to  those  who  did.  And  do 
not  all  his  other  testimonies  to  Christ  fully  bear  out  this 
sense  of  the  words?  But  it  were  a  pity  if,  in  the  glory  of 
this  testimony  to  Christ,  we  should  miss  the  beautiful 
sijirit  in  which  it  was  borne— 'Lord,  must /baptize  Theef 
Can  I  bring  myself  to  do  such  a  thing?'— reminding  us  of 
-reter's  exclamation  at  the  supper-table, "  Lord,  dost  Thou 
wash  my  feet  7"  while  it  has  nothing  of  the  false  humility 
and  presumption  which  dictated  Peter's  next  speech, 
'  Thou  Shalt  never  wash  my  feet"  (John  13. 6,  8).  15.  And 
Jesus  aiis-werlng  said  unto  Iiim,  Suffer  it  to  be  so  now 
—'Let  it  pass  for  the  present;'  q.  d.,  'Thou  recoilest,  and 
no  wonder,  for  the  seeming  incongruity  is  startling;  but 
in  the  present  case  do  as  thou  art  bidden.'  for  thus  it 
Ijecoinetli  us — "  t«,"  not  in  the  sense  of '  me  and  thee,'  or 
'  men  in  general,'  but  as  in  John  3. 11.  to  fulfil  all  rlglit- 
eousness— If  this  be  rendered,  with  Sceiveneb,  'every 
ordinance,'  or,  with  Campbell,  'every  institution,'  the 
meaning  is  obvious  enough ;  and  the  same  sense  is  brought 
out  by  "all  righteousness,"  or  compliance  with  every- 
thing enjoined,  baptism  included.  Indeed,  if  this  be  the 
meaning,  our  version  perhaps  best  brings  out  the  force  of 
the  opening  word  "  Thus."  But  we  incline  to  think  that 
our  Lord  meant  more  than  this.  The  import  of  Circum- 
cision and  of  Baptism  seems  to  be  radically  the  same. 
And  if  our  remarks  on  the  circumcision  of  our  Lord  (on 
Luke  2. 21-24)  are  well  founded.  He  would  seem  to  have 
said,  'Thus  do  I  impledge  myself  to  the  whole  righteous- 
ness of  the  Law— thus  symbolically  do  enter  on  and  en- 
gage to  fulfil  it  all.'  Let  the  thoughtful  reader  weigh  this. 
Tlien  lie  suffered  liim — with  true  humility,  yielding  to 
higher  authority  than  his  own  impressions  of  propriety. 
Descent  of  the  Spirit  upon  the  Baptized  Redeemer  (v.  16,  17). 
16.  And  Jesus  "tvlien  Ue  was  baptized,  went  up  straiglit- 
way  out  of— rather, ' from' — the  ■water,  Mark  has  "out 
of  tho  water."  and— adds  Luke  (3.  21),  "while  He  was 
praying;"  a  grand  piece  of  information.  Can  there  be  a 
doubt  about  the  burden  of  that  prayer;  a  prayer  sent  up, 
probably,  while  yet  in  the  water— His  blessed  head  suf- 
fused with  the  baptismal  element;  a  prayer  continued 
likely  as  He  stepped  out  of  the  stream,  and  again  stood 
upon  the  dry  ground;  the  work  before  Him,  the  needed 
and  expected  Spirit  to  rest  upon  Him  for  it,  and  the  glory 
He  would  then  put  upon  the  Father  that  sent  Him— would 
not  these  fill  His  breast,  and  find  silent  vent  in  such  form 
as  this?— 'Lo,  I  come;  I  delight  to  do  thy  will,  O  God. 
Father,  glorify  thy  name.  Show  me  a  token  for  good. 
Let  the  Spirit  of  the  Lord  God  come  upon  me,  and  I  will 
preach  the  Gospel  to  the  poor,  and  heal  the  broken- 
hearted, and  send  forth  judgment  unto  victory.'  Whilst 
He  was  yet  speaking — lo,  tlie  heavens  ■*vere  opened — 
Mark  says,  sublimely,  "He  saw  the  heavens  cleaving." 
and  Ixe  saw  tlie  Spirit  of  God  descending — that  is.  He 
only,  with  the  exception  of  His  honoured  servant,  as  he 
tells  us  himself,  John  1.  32-34;  the  bystanders  appar- 
ently seeing  nothing,  like  a  dove,  and  ligliting  upon 
liim— Luke  says,  "in  a  bodily  shape"  (3.  22);  that  is,  the 
blessed  Spirit,  assuming  the  corporeal  form  of  a  dove,  de- 
scended thus  upon  His  sacred  head.  But  why  in  this 
form?  The  Scripture  use  of  this  emblem  will  be  our 
best  guide  here,  "My  dove,  my  undefiled  is  one,"  says 
the  Song  (6.  9).  This  is  chaste  purity.  Again,  "Be  ye 
ha7-mless  as  doves,"  says  Christ  Himself  (Matthew  10. 16), 
This  is  the  same  thing,  in  the  form  of  inofiensiveness  to- 
wards men.  "  A  conscience  void  of  offence  toward  God 
and  toward  men"  (Acts  24. 16)  expresses  both.  Further, 
Avhen  we  read  in  the  Song  (2. 14),  "O  my  dove,  that  art  in 
the  clefts  of  the  rocks,  in  the  secret  places  of  the  stairs  (see 
Isaiah  60.  8),  let  me  see  thy  countenance,  let  me  hear  thy 
voice ;  for  sweet  is  thy  voice,  and  thy  countenance  is 
comely"— it  is  shrinking  modesty,  meekness,  gentleness, 
that  is  thus  charmingly  depicted.  In  a  word— not  to 
allude  to  the  historical  emblem  of  the  dove  that  flew  back 
to  the  ark,  bearing  in  its  mouth  the  olive  le&{  of  peace 
(Genesis  8. 11)— when  we  read  (Psalm  68. 13),  "Ye  shall  be 
as  the  wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yello.w  gold,"  it  is  beauteousness  that  is  thus  held 
forth.  And  was  not  such  that  "holy,  harmless,  undefiled 
12 


One,"  the  "separate  from  sinners?"  "Thou  art  fairer 
than  the  children  of  men;  grace  is  poured  into  Thy  lips; 
therefore  God  hath  blessed  Thee  for  ever !"  But  the  fourth 
Gospel  gives  us  one  more  piece  of  information  here,  on 
the  authority  of  one  who  saw  and  testified  of  it:  "John 
bare  record,  saying,  I  saw  the  Spirit  descending  fromi 
heaven  like  a  dove,  and  it  abode  upon  Him."  And  lest 
we  should  think  that  this  was  an  accidental  thing,  he 
adds  that  this  last  particular  was  expressly  given  him  as 
part  of  the  sign  by  which  he  was  to  recognize  and  identify 
Him  as  the  Son  of  God:  "And  I  knew  Him  not:  but  Ho 
that  sent  me  to  baptize  with  water,  the  same  said  unto  me, 
Upon  whom  thou  shalt  see  the  Spirit  descending  and  re- 
maining ON  Him,  the  same  is  He  which  baptizeth  with 
the  Holy  Ghost.  And  I  saw  and  bare  record  that  this  is 
the  Son  of  God"  (John  1.  32-34).  And  when  with  this  we 
compare  the  predicted  descent  of  the  Spirit  upon  Messiah 
(Isaiah  11,2),  "And  the  Spirit  of  the  Lord  shall  rest  upon 
him,"  we  cannot  doubt  that  it  was  this  permanent  and 
perfect  resting  of  the  Holy  Ghost  upon  tiie  Son  of  God — 
now  and  henceforward  in  His  official  capacity— that  was 
here  visibly  manifested,  17.  And  lo  a  voice  from  heav- 
en, saying,  Tliis  is— Mark  and  Luke  give  it  in  the  direct 
form,  "  Thou  art" — my  beloved  Son,  in  -whom  I  am  vrell 
pleased — The  verb  is  put  in  the  aorist  to  express  absolute 
complacency,  once  and  for  ever  felt  towards  Him,  The 
English  here,  at  least  to  modern  ears,  is  scarcely  strong 
enough,  '  I  delight'  comes  the  nearest,  perhaps,  to  that 
ineffable  cowiptocCTicj/ which  is  manifestly  intended;  and 
this  is  the  rather  to  be  preferred,  as  it  would  immediately 
carry  the  thoughts  back  to  that  august  Messianic  prophecy  ^ 
to  which  the  voice  from  heaven  plainly  alluded  (Isaiah 
42. 1),  "  Behold  my  Servant,  whom  I  uphold ;  mine  Elect, 
IN  WHOM  MY  SOUL  DELiGHTETH."  Nor  are  the  words 
which  follow  to  be  overlooked,  "I  have  put  my  Spirit 
upon  Him;  He  shall  bring  forth  judgment  to  the  Gen- 
tiles," (The  LXX.  pervert  this,  as  they  do  most  of  the 
Messianic  predictions,  interpolating  the  word  "Jacob," 
and  applying  it  to  the  Jews.)  Was  this  voice  heard  by  the 
bystanders?  From  Matthew's  form  of  it,  one  might  sup- 
pose it  so  designed  ;  but  it  would  appear  that  it  was  not, 
and  probably  John  only  heard  and  saw  anything  peculiar 
about  that  great  baptism.  Accordingly,  the  words  "  Hear 
ye  Him"  are  not  added,  as  at  the  Transfiguration. 

CHAPTER    IV. 

Ver  1-11.  Temptation  of  Christ.  (—Mark  1.  12, 13 ; 
Luke  4. 1-13.)  1.  Then— an  indefinite  note  of  sequence. 
But  Mark's  word  (1. 12)  fixes  what  we  should  have  pre- 
sumed was  meant,  that  it  was  "immediately"  after  His 
baptism;  and  with  this  agrees  the  statement  of  Luke  (4. 
1),  -was  Jesus  led  up— i.  e.,  from  ttie  low  Jordan  valley  to 
some  more  elevated  spot,  of  the  Spirit— that  blessed 
Spirit  immediately  before  spoken  of  as  descending  upon 
Him  at  His  baptism,  and  abiding  upon  Him,  Luke,  con- 
necting these  two  scenes,  as  if  the  one  were  but  the  sequel 
of  the  other,  says,  "Jesus,  being  full  of  the  Holy  Ghost, 
returned  from  Jordan,  and  was  led,"  &c.  Mark's  expres- 
sion has  a  startling  sharpness  about  it — "  Immediately  the 
Spirit  driveth  him,"  'putteth,'  or  'hurrieth  Him  forth,'  or 
'impelleth  Him.'  (Seethe  same  word  in  Mark  1.  43;  5.  40; 
Matthew  9. 25;  13.52;  John  10. 4.)  The  thought  thus  strongly 
expressed  is  the  mighty  constraining  impulse  of  the  Spirit 
under  which  He  went;  while  Matthew's  more  gentle  ex- 
pression, "  was  led  up,"  intimates  how  purely  voluntary 
on  His  own  part  this  action  was.  into  the  wilderness — 
probably  the  wild  Judean  desert.  The  particular  spot 
which  tradition  has  fixed  upon  has  hence  got  the  name 
of  Quarantarxa  or  Quarantaria,  from  the  forty  days, — '  an 
almost  perpendicular  wall  of  rock  twelve  or  fifteen  hun- 
dred feet  above  the  plain.'  [Robinson's  Palestine.]  The 
supposition  of  those  who  incline  to  place  the  Temptation 
amongst  the  mountains  of  Moab  is,  we  think,  very  im- 
probable, to  be  tempted— The  Greek  word  (peirazein) 
means  simply  to  try  or  make  proof  of ;  and  when  ascribed  to 
God  in  His  dealings  with  men,  it  means,  and  can  mean  no 
more  than  this.    Thus,  Genesis  22, 1,  "  It  came  to  pass  that 


Christ  Fasteth  Forty  Days, 


MATTHEW  IV. 


and  is  Tempted  by  the  Danl. 


God  did  tempt  Abraham,"  or  put  his  faith  to  a  severe  proof. 
(See  Deuteronomy  8. 2.)  But  for  tlie  most  part  In  Scripture 
the  word  is  used  in  a  bad  sense,  and  means  to  entice,  so- 
licit, or  provolte  to  sin.  Hence  the  name  here  given  to 
the  wiclced  one—"  the  tempter"  (v.  3).  Accordingly  "  to  be 
tempted"  here  is  to  be  understood  both  ways.  Tlie  Spirit 
conducted  Him  into  tlie  wilderness  simply  to  have  His 
faith  tried;  but  as  the  agent  in  this  trial  was  to  be  the 
wicked  one,  whose  whole  object  would  be  to  seduce  Him 
from  His  allegiance  to  God,  it  was  a  temptation  in  the 
bad  sense  of  tlie  term.  The  unworthy  inference  which 
some  would  draw  from  this  is  energetically  repelled 
by  an  apostle  (James  1.  13-17).  of  the  devU.  The  word 
eignifles  a  slanderer  —  one  who  casts  imputations  upon 
another.  Hence  that  other  name  given  him  (Revelation 
12.  10),  "The  accuser  of  the  brethren,  who  accuseth 
them  before  our  God  day  and  night,"  Mark  (1.  13)  says, 
"  He  was  forty  days  tempted  of  Satan,"  a  word  signifying 
an  adversary,  one  who  lies  in  wait  for,  or  sets  himself  in 
opposition  to  another.  These  and  other  names  of  the  same 
fallen  spirit  point  to  different  features  in  his  character  or 
operations.  What  was  the  high  design  of  this  ?  First,  as 
we  judge,  to  give  our  Lord  a  taste  of  what  lay  before  Him 
in  the  work  He  had  undertaken;  next,  to  make  trial  of 
the  glorious  furniture  for  it  which  He  had  just  received; 
furtlier,  to  give  Him  encouragement,  by  the  victory  now 
to  be  won,  to  go  forward  spoiling  principalities  and  powers, 
until  at  length  He  should  make  a  show  of  them  openly, 
triumphing  over  them  in  His  cross;  that  the  tempter, 
too,  might  get  a  taste,  at  the  very  outset,  of  the  new  kind 
of  material  in  man  which  he  would  find  he  had  here  to 
deal  with;  finally,  that  He  might  acquire  experimental 
ability  "to  succour  them  that  are  tempted"  (Hebrews  2. 
18).  The  temptation  evidently  embraced  two  stages :  the 
one  continuing  throughout  the  forty  days'  fast;  the  other, 
at  the  conclusion  of  that  period.  First  Stage:  3.  And 
wben  tie  had  fasted  forty  days  and  forty  nights.  Luke 
saj-s,  "  Wlien  they  were  quite  ended."  he  was  afterward 
an  hungered — evidently  implying  that  the  sensation  of 
hunger  was  unfelt  during  all  the  forty  days;  coming  on 
only  at  their  close.  So  it  was  apparently  with  Moses 
(Exodus  34.  28)  and  Elijah  (1  Kings  19.  8)  for  the  same 
period.  A  supernatural  power  of  endurance  was  of  course 
imparted  to  the  body,  but  this  probably  operated  through 
a  natural  law— the  absorption  of  the  Redeemer's  Spirit  in 
the  dread  conflict  with  the  tempter.  (See  on  Acts  9.  9.) 
Had  we  only  this  Gospel,  we  should  suppose  the  tempta- 
tion did  not  begin  till  after  this.  But  it  is  clear,  from 
Mark's  statement,  that "  He  was  in  the  wilderness  forty 
days  tempted  of  Satan,"  and  Luke's,  "being  forty  days 
tempted  of  the  devil,"  that  there  was  a  forty  days'  temp- 
tation be/ore  the  three  specific  temptations  afterwards 
recorded.  And  this  is  what  we  have  called  the  First  Stage. 
What  the  precise  nature  and  object  of  the  forty  days' 
temptation  was  is  not  recorded.  But  two  things  seem 
plain  enough.  First,  the  tempter  had  utterly  failed  of  his 
object,  else  it  had  not  been  renewed ;  and  the  terms  in 
whicli  he  opens  his  second  attack  imply  as  much.  But 
further,  the  tempter's  whole  object  during  the  forty  days 
evidently  was  to  get  Him  to  distrust  the  heavenly  testi- 
mony borne  to  Him  at  His  baptism  as  the  Son  of  God— 
to  persuade  Him  to  regard  it  as  but  a  splendid  illusion— 
and,  generally,  to  dislodge  from  His  breast  the  conscious- 
ness of  His  Sonship.  With  what  plausibility  the  events 
of  His  previous  history  from  the  beginning  would  be 
urgetl  upon  Him  in  support  of  this  temptation  it  Is  easy 
to  Imagine.  And  it  makes  much  In  support  of  this  view 
of  the  forty  days'  temptation  that  the  particulars  of  it  are 
not  recorded ;  for  how  the  details  of  such  a  purely  internal 
struggle  could  be  recorded  it  is  hard  to  see.  If  this  be  cor- 
rect, how  naturally  does  the  Second  Stage  of  the  temp- 
tation open !  In  Mark's  brief  notice  of  the  temptation 
there  Is  one  expressive  particular  not  given  either  by 
Matthew  or  by  Luke— that  "  He  was  with  the  wild  beasts," 
no  doubt  to  add  terror  to  solitude,  and  aggravate  the  hor- 
rors of  the  whole  scene.  3.  And  w^hen  the  tempt«r  came 
to  him.  Evidently  we  liave  here  a  new  scene,  he  said, 
If  thou  be  the  Son  of  God,  command  that  these  stones 


be  made  bread— rather,  "  loaves,"  answering  to  "stones" 
in  the  plural;  whereas  Luke,  having  said,  "Command 
this  stone,"  in  the  singular,  adds,  "  that  it  be  made  bread," 
in  the  singular.  The  sensation  of  hunger,  unfelt  during 
all  the  forty  days,  seems  now  to  have  come  on  in  all  its 
keenness— no  doubt  to  open  a  door  to  the  tempter,  of 
which  he  is  not  slow  to  avail  himself:  g.d.,  'Thou  still 
clingest  to  that  vainglorious  confidence  that  thou  art  the 
Son  of  God,  carried  away  by  those  illusory  scenes  at  tlie 
Jordan.  Thou  wast  born  in  a  stable ;  but  thou  art  the  Son 
of  God !  hurried  oflF  to  Egypt  for  fear  of  Herod's  wratli ; 
but  thou  art  the  Son  of  God !  a  carpenter's  roof  supplied 
thee  with  a  home,  and  in  the  obscurity  of  a  despicable 
town  of  Galilee  thou  hast  spent  thirty  years,  yet  still  thou 
art  the  Son  of  God!  and  a  voice  from  heaven,  it  seems, 
proclaimed  it  in  thine  ears  at  the  Jordan !  Be  it  so;  bnt 
after  t!uU,  surely  thy  days  of  obscurity  and  trial  should 
have  an  end.  Why  linger  for  weeks  in  this  desert,  wan- 
dering among  the  wild  beasts  and  craggy  rocks,  unhon- 
oured,  unattended,  unpitied,  ready  to  starve  for  want  of 
the  necessaries  of  life  ?  Is  this  befitting  "  the  Son  of  God  ?" 
At  the  bidding  of  "  the  Son  of  God"  suz-e  those  stones  shall 
all  be  turned  into  loaves,  and  in  a  moment  present  an 
abundant  repast?'  4.  But  he  answered  and  said,  It  is 
■»vritten  (Deuteronomy  8.  3),  Man  sliall  not  live  by 
bread  alone— more  emphatically,  as  in  the  Greek,  "  Not 
by  bread  alone  shall  man  live" — but  by  every  ivord  tliat 
proceedetli  out  of  tlie  inoutli  of  Ood.  Of  all  passages  in 
Old  Testament  Scripture,  none  could  have  been  pitched 
upon  more  apposite,  perhaps  not  one  so  apposite,  to  our 
Lord's  purpose.  "  The  Lord  led  thee  (said  Moses  to  Israel, 
at  the  close  of  their  journeyings)  these  forty  years  in  the 
wilderness,  to  humble  thee,  and  to  prove  thee,  to  know 
what  was  in  thine  heart,  whether  thou  wouldest  keep  his 
commandments,  or  no.  And  he  humbled  thee,  and  suf- 
fered thee  to  hunger,  and  fed  thee  with  manna,  which 
thou  knewest  not,  neither  did  thy  fathers  know;  that  he 
might  make  thee  know  that  man  doth  not  live  bj'  bread 
only,"  &c.  '  Now,  if  Israel  spent,  not  forty  days,  but  forty 
years  in  a  waste,  howling  wilderness,  where  there  were 
no  means  of  human  subsistence,  not  starving,  but  divinely 
provided  for,  on  purpose  to  prove  to  every  nge  that  hu- 
man support  depends  not  upon  bread,  but  upon  God's 
unfailing  word  of  promise  and  pledge  of  all  needful  provi- 
dential care,  am  I,  distrusting  this  word  of  God,  and  des- 
pairing of  relief,  to  take  the  law  into  my  own  hand? 
True,  the  Son  of  God  is  able  enough  to  turn  stones  into 
bread :  but  what  the  Son  of  God  is  able  to  do  is  not  the 
present  question,  but  what  is  man's  duty  under  want  of 
the  necessaries  of  life.  And  as  Israel's  condition  in  the 
wilderness  did  not  justify  their  unbelieving  murmurings 
and  frequent  desperation,  so  neither  would  mine  warrant 
the  exercise  of  the  power  of  the  Son  of  God  in  snatching 
despairingly  at  unwai-ranted  relief.  As  man,  tlierefore,  I 
will  await  Divine  supply,  nothing  doubting  that  at  tlie 
fitting  time  it  will  arrive.'  The  second  temptation  in  this 
Gospel  is  in  Luke's  the  third.  That  Matthew's  order  is 
the  right  one  will  appear,  we  think,  pretty  clearly  in  the 
sequel.  5.  Tlien  the  devil  taketli  him  up— rather, '  con- 
ducteth  him'— into  the  lioly  city— so  called  (ivs  in  Isaiah 
48.  2;  Nehemiah  11. 1)  from  its  being  "  the  city  of  the  Great 
King,"  the  seat  of  tlie  temple,  the  metropolis  of  all  Jewish 
worship,  and  settetlxhlin  on  a  pinnacle— rather,  'the 
pinnacle' —  of  the  temple  — a  certain  well-known  pro- 
jection. Whether  this  refer  to  the  highest  summit  of  the 
temple,  which  bristled  with  golden  spikes  (Josephus, 
Antiquities, 5. 5,  6);  or  whether  it  refer  to  another  peak,  on 
Herod's  royal  portico,  overhanging  the  ravine  of  Kedron, 
at  the  valley  of  Hinnom— an  immense  tower  built  on  the 
very  edge  of  this  precipice,  from  the  top  of  which  dizzy 
heiglit  Josephus  says  one  could  not  look  to  the  bot- 
tom {Antiquities,  15.  11,  5)  — is  not  certain;  but  the  latter 
is  probably  meant.  6.  And  saith  unto  him.  If  thou 
be  the  Son  of  God— As  this  temptation  starts  with  the 
same  point  as  the  first — our  Lord's  determination  not  to 
be  disputed  out  of  His  Sonship— It  seems  to  us  clear  that 
the  one  came  directly  after  the  other;  and  as  the  re- 
maining temptation  shows  that  the  hope  of  carrying  that 

13 


Christ  is  Templed  by  the  Devil. 


MATTHEW  IV. 


He  is  Ministered  to  by  Angdt 


point  was  abandoned,  and  all  was  staked  upon  a  desper- 
ate venture,  we  think  tliat  remaining  temptation  is  tlius 
shown  to  be  the  last;  as  will  appear  still  more  when  we 
come  to  it.    cast  thyself  dovm  ("from  hence,"  Luke  4. 
'-)) :  for  It  Is  written  (Psalm  91. 11, 12).    '  But  what  is  this  I 
see?'  exclaims  stately  Bishop  Hall— '  Satan  himself  with 
a  Bible  under  his  arm  and  a  text  in  his  mouth  !'    Doubt- 
less the  tempter,  having  felt  the  power  of  God's  word  in 
the  former  temptation,  was  eager  to  try  the  effect  of  it 
from  his  own  mouth  (2  Corinthians  11. 14).    He  sliaU  give 
his  angels  charge  concerning  thee:  and  in— rather, 
'  on'— tlieir  hands  they  shall  bear  thee  np,  lest  at  any 
time  thon  dash  thy  foot  against  a  stone— The  quotation 
Is  precisely  as  it  stands  in  the  Hebrew  and  LXX.,  save 
that  after  the  first  clause  the  words,  "  to  keep  thee  in  all 
thy  ways,"  are  here  omitted.    Not  a  few  good  expositors 
have  thought  that  this  omission  was  intentional,  to  con- 
ceal the  fact  that  this  would  not  have  been  one  of  "His 
ways,"  i.  e.,  of  duty.    But  as  our  Lord's  reply  makes  no 
allusion  to  this,  but  seizes  on  the  great  principle  involved 
in  the  promise  quoted,  so  when  we  look  at  the  promise 
itself,  it  is  plain  that  the  sense  of  it  is  precisely  the  same 
whether  the  clause  in  question  be  inserted  or  not.    7. 
Jesns  said  tinto  him,  It  is  written  again— (Deuteron- 
omy 6. 16),  q.  d.,  '  True,  it  is  so  written,  and  on  that  prom- 
ise I  implicitly  rely;   but  in  using  it  there  is  another 
scripture  which  must  not  be  forgotten.    Thou  shalt  not 
tempt  the   I<ord   thy   God— Preservation  in  danger  is 
divinely  pledged :  shall  I  then  create  danger,  either  to  put 
the  promised  security  skeptically  to  the  proof,  or  wan- 
tonly to  demand  a  display  of  it?    That  were  "to  tempt 
the  Lord  my  God,"  which,  being   expressly  forbidden, 
would  forfeit  the  right  to  expect  preservation.'  8.  Again, 
the  devil  taketh  him  tip-'  conducteth  him,'  as  before— 
into,  or  'unto,'  an   exceeding   high    mountain,  and 
showeth  him  all  the  kingdoms  of  the  world,  and  the 
glory  of  them— Luke  (4. 5)  adds  the  important  clause,  "in 
a  moment  of  time ;"  a  clause  which  seems  to  furnish  a  key 
to  the  true  meaning.    That  a  scene  was  presented  to  our 
Lord's  natural  eye  seems  plainly  expressed.    But  to  limit 
this  to  the  most  extensive  scene  which  the  natural  eye 
could  take  in,  is  to  give  a  sense  to  the  expression,  "  all  the 
kingdoms  of  the  world,"  quite  violent.    It  remains,  then, 
to  gather  from  the  expression,  "in  a  moment  of  time"— 
whicli  manifestly  is  intended  to  intimate  some  super- 
natural operation— that  it  was  permitted  to  the  tempter 
to  extend  preternaturally  for  a  moment  our  Lord's  range 
of  vision,  and  throw  a  "glory"  or  glitter  over  the  scene 
of  vision :  a  thing  not  inconsistent  with  the  analogy  of 
other  scriptural  statements  regarding  the  permitted  op- 
erations of  the  wicked  one.    In  this  case,  the  "exceeding 
height"  of  the  "mountain"  from  which  this  sight  was 
beheld  would  favour  the  effect  to  be  produced.     9.  And 
saith  unto  Iiiin,  All  these  things  will  I  give  thee — 
"and  the   glory  of  them,"    adds   Luke.     But   Matthew 
having  already  said  that  this  was  "showed  Him,"  did 
not  need  to  repeat  it  here.    Luke  (4.  6)  adds  these  other 
very  important  clauses,  here  omitted — "for  that  is,"  or 
'has  been,'  "delivered  unto  me,  and  to  whomsoever  I 
will  I  give  it."    Was  this  wholly  false?    That  were  not 
like  Satan's  usual  policy,  which  is  to  insinuate  his  lies 
under  cover  of  some  truth.    What  truth,  then,  is  there 
here  ?    We  answer,  Is  not  Satan  thrice  called  by  our  Lord 
Himself,  "the  prince  of  this  world"  (John  12.  31;  14.  30;  16. 
11)?  does  not  the  apostle  call  him  "the  god  of  this  world" 
(2  Corinthians  4.  4)?  and  still  further,  is  it  not  said  that 
Christ  came  to  destroy  by  His  death  "him  that  ?iath  the 
power  of  death,  that  is,  the  devil"  (Hebrews  2. 14)?    No 
doubt  -tljese  passages  only  express  men's  voluntary  sub- 
jection to  the  rule  of  the  wicked  one  while  they  live,  and 
his  power  to  surround  death  to  them,  when  It  comes,  with 
all  the  terrors  of  the  wages  of  sin.    But  as  this  is  a  real 
and  terrible  sway,  so  all  Scripture  represents  men  as 
righteously  sold  under  it.    In  this  sense  he  speaks  what 
is  not  devoid  of  truth,  when  he  says,  "All  this  is  deliv- 
ered unto  me."    But  how  does  he  deliver  this  "to  whom- 
soever he  will  ?"    As  employing  whomsoever  he  pleases 
of  his  willing  subjects  in  keeping  men  under  his  power. 
14 


In  this  case  his  offer  to  our  Lord  was  that  of  a  deputed 
supremacy  commensurate  with  his  own,  though  as  hU 
gift  and  for  his  ends,  if  thou  -wilt  fall  do-vrn  and  wor- 
ship me  — This  was  the  sole  but  monstrous  condition. 
No  Scripture,  it  will  be  observed,  is  quoted  now,  because 
none  could  be  found  to  support  so  blasphemous  a  claim. 
In  fact,  he  has  ceased  now  to  present  his  temptations 
under  the  mask  of  piety,  and  stands  out  unblushingly  as 
the  rival  of  God  Himself  in  his  claims  on  the  homage  of 
men.  Despairing  of  success  as  an  angel  of  light,  he  throws 
off  all  disguise,  and  with  a  splendid  bribe  solicits  Divine 
honour.  This  again  shows  that  we  are  now  at  the  last  of 
the  temptations,  and  that  Matthew's  order  is  the  true 
one.  10.  Then  saith  Jesus  unto  him,  Get  thee  hence, 
Satan — Since  the  tempter  has  now  thrown  off  the  mask, 
and  stands  forth  in  his  true  character,  our  Lord  no  longer 
deals  with  him  as  a  pretended  friend  and  pious  counsel- 
lor, but  calls  him  by  his  right  name — His  knowledge  of 
which  from  the  outset  He  had  carefully  concealed  till  now 
— and  orders  him  off.  This  is  the  final  and  conclusive  evi- 
dence, as  we  think,  that  Matthew's  must  be  the  right  order 
of  the  temptations.  For  who  can  well  conceive  of  the 
tempter's  returning  to  the  assault  after  this,  in  the  pious 
character  again,  and  hoping  still  to  dislodge  the  conscious- 
ness of  His  Sonship,  while  our  Lord  must  in  that  case  be 
supposed  to  quote  Scripture  to  one  He  had  called  the 
devil  to  his  face— thus  throwing  His  pearls  before  worse 
than  swine  ?  for  it  is  -written  —  (Deuteronomy  6.  13.) 
Thus  does  our  Lord  part  with  Satan  on  the  rock  of  Scrip- 
ture. Thou  shalt  w^orship— In  the  Hebrew  and  LXX.  it 
is,  "Thou  Shalt  fear;"  but  as  the  sense  is  the  same,  so 
"  worship"  is  here  used  to  show  emphatically  that  what  the 
tempter  claimed  was  precisely  what  God  had  forbidden. 
the  liord  Miy  God,  and  him  only  shalt  thou  serve— The 
word  "  serve"  in  the  second  clause,  is  one  never  used  by 
the  LXX.  of  any  but  religious  service;  and  in  this  sense 
exclusively  is  it  used  in  the  New  Testament,  as  we  find  it 
here.  Once  more  the  word  "only,"  in  the  second  clause 
—not  expressed  in  theHebreiv  and  LXX.— is  here  added  to 
bring  out  emphatically  the  negative  and  prohibitory  fea- 
ture of  the  command.  (See  Galatians  3. 10  for  a  similar 
supplement  of  the  word  "  all"  in  a  quotation  from  Deuter- 
onomy 27. 26.)  11.  Then  the  devil  leaveth  him— Luke  says, 
"And  when  the  devil  had  exhausted" — or  'quite  ended,' 
as  in  Luke  4.  2—"  every  (mode  of)  temptation,  he  departed 
from  him  till  a  season."  The  definite  "  season"  here  indi- 
cated is  expressly  referred  to  by  our  Lord  in  John  14.  30 
and  Luke  22. 52, 53.  and,  behold,  angels  came  and  min- 
istered unto  him — or  supplied  Him  with  food,  as  the 
same  expression  means  in  Mark  1.  31  and  Luke  8.  3. 
Thus  did  angels  to  Elijah  (1  Kings  19.5-8).  Excellent 
critics  think  that  they  ministered,  not  food  only,  but 
supernatural  support  and  cheer  also.  But  this  would 
be  the  natural  effect  rather  than  the  direct  object  of 
the  visit,  which  was  plainly  what  we  have  expressed. 
And  after  having  refused  to  claim  the  iUegitimate  min- 
istration of  angels  in  His  behalf,  oh  with  what  deep 
joy  would  He  accept  their  services  when  sent,  unasked, 
at  the  close  of  all  this  temptation,  direct  from  Him  whom 
He  had  so  gloriously  honoured!  What  "angels'  food  ' 
would  this  repast  be  to  Him !  and  as  He  partook  of  It, 
might  not  a  Voice  from  heaven  be  heard  again,  by  any 
who  could  read  the  Father's  mind, '  Said  I  not  well.  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased  ?' 

12-25.  Christ  Begins  His  Galilean  Ministry— Call- 
ing or  Peter  and  Andrew,  James  and  John— Hi3 
First  Galilean  Circuit.  (=  Mark,  1. 14-20,  35-39 ;  Luke 
4. 14,  15.)  There  is  here  a  notable  gap  in  the  History,  which 
but  for  the  fourth  Gospel  we  should  never  have  dis- 
covered. From  the  former  Gospels  we  should  have  been 
apt  to  draw  three  Inferences,  which  from  the  fourth  one 
we  know  to  be  erroneous:  First,  that  our  Lord  awaited 
the  close  of  John's  ministry,  by  his  arrest  and  imprison- 
ment, before  beginning  His  own ;  next,  that  there  was  but 
a  brief  interval  between  the  baptism  of  our  Lord  and  the 
imprisonment  of  John ;  and  further,  that  our  Lord  not 
only  opened  His  work  in  Galilee,  but  never  ministered 
out  of  it,  and  never  visited  Jerusalem  at  all  nor  kept  a 


Christ's  Entry  into  Galilee. 


MATTHEW  IV. 


He  Preacheih  in  Capernaum, 


passover  till  He  went  thither  to  become  "our  Passover, 
sacrificed  for  us."  The  fourth  Gospel  alone  gives  the  true 
succession  of  events ;  not  only  recording  those  important 
openings  of  our  Lord's  public  work  which  preceded  the 
Baptist's  imprisonment  —  extending  to  the  end  of  the 
third  chapter— but  so  specifying  the  passover  which  oc- 
curred during  our  Lord's  ministry  as  to  enable  us  to  line 
off,  with  a  large  measure  of  certainty,  the  events  of  the 
first  three  Gospels  according  to  the  successive  passovers 
whicli  they  embraced.  Eusebixjs,  the  ecclesiastical  histor- 
ian, who,  early  in  the  fourth  century,  gave  much  attention 
to  this  subject,  in  noticing  these  features  of  the  Evangel- 
ical Records,  says  (3.  24)  that  John  wrote  his  Gospel  at  the 
entreaty  of  those  who  knew  the  important  materials  he 
possessed,  and  filled  up  what  is  wanting  in  the  first  three 
Gospels.  Why  it  was  reserved  for  the  fourth  Gospel,  pub- 
lished at  so  late  a  period,  to  supply  such  important  par- 
ticulars in  the  life  of  Christ,  it  is  not  easy  to  conjecture 
with  any  probability.  It  may  be,  that  though  not  unac- 
quainted with  the  general  facts,  they  were  not  furnished 
With  reliable  details.  But  one  thing  may  be  afiirmed 
With  tolerable  certainty,  that  as  our  Lord's  teaching  at  Je- 
rusalem was  of  a  depth  and  grandeur  scarcely  so  well 
adapted  to  the  prevailing  character  of  the  first  three  Gos- 
pels, but  altogether  congenial  to  the  fourth  ;  and  as  the 
bare  mention  of  tlie  successive  passovers,  without  any 
account  of  the  transactions  and  discourses  they  gave  rise 
to,  would  have  served  little  purpose  in  the  first  three  Gos- 
pels, there  may  have  been  no  way  of  preserving  the  unity 
and  consistency  of  each  Gospel,  so  as  to  furnish  by  means 
of  them  all  the  precious  information  we  get  from  them, 
save  by  the  plan  on  wliich  they  are  actually  constructed. 

Entry  into  Galilee  {v.  12-17).  13.  Now  when  Jesus  had 
heard  that  John  -was  cast  Into  prison — more  simply, 
•was  delivered  up ;'  as  recorded  in  ch.  14.  3-5;  Mark  6. 17- 
20;  Luke  3.  19,  20— he  departed— rather,  '  withdrew  '—Into 
Galilee— as  recorded,  in  its  proper  place,  in  John  4. 1-3. 
13.  And  leaving  Nazareth — The  prevalent  opinion  is, 
that  tills  refers  to  a  first  visit  to  Nazareth  after  His  bap- 
tism, whose  details  are  given  by  Luke  (4. 16,  &c.);  a  second 
visit  being  that  detailed  by  our  Evangelist  (ch.  13.  54-58), 
and  by  Mark  (ch.  6.  1-6).  But  to  us  tliei-e  seem  all  but  in- 
superable difficulties  in  the  supposition  of  two  visits  to 
Nazareth  aft«r  His  baptism ;  and  on  the  grounds  stated 
on  Luke  4. 16,  &c.,  we  think  that  the  one  only  visit  to  Naza- 
reth is  that  recorded  by  Matthew  (13.),  Mark  (6.),  and  Luke 
(4.).  But  how,  in  that  case,  are  we  to  take  the  word  "  leav- 
ing Nazareth  "  liere  ?  We  answer,  just  as  the  same  word 
Is  used  in  Acts  21.  3,  "Now  when  we  had  sighted  Cyrus, 
and  left  it  on  the  left,  we  sailed  into  Syria,"  «&c. — i.  e., 
without  entering  Cyrus  at  all,  but  merely 'sighting'  it, 
as  tlie  nautical  phrase  is,  they  steered  south-east  of  it, 
leaving  it  on  the  north-west.  So  here,  what  we  under- 
stand the  Evangelist  to  say  is,  that  Jesus,  on  his  return 
to  Galilee,  did  not,  as  miglit  have  been  expected,  make 
Nazaretli  tlie  place  of  his  stated  residence,  but  "leaving 
(or  passing  by)  Nazareth,"  he  came  and  dwelt  in  Caper- 
naum, tvhicit  is  upon  the  sea-coast — 'maritime  Caper- 
naum,' on  the  north-west  shore  of  the  Sea  of  Galilee ;  but 
the  precise  spot  is  unknown.  (See  on  ch.  11. 23.)  Our  Lord 
seems  to  liave  chosen  it  for  several  reasons.  Four  or  five 
of  the  Twelve  lived  there;  it  had  a  considerable  and 
mixed  population,  securing  some  freedom  from  that  in- 
tense bigotry  which  even  to  this  day  characterizes  all 
places  where  Jews  in  large  numbers  dwell  nearly  alone; 
It  was  centricjil,  so  that  not  only  on  the  approach  of  the 
annual  festivals  did  large  numbers  pass  througli  it  or 
near  it,  but  on  any  occasion  multitudes  could  easily  be 
collected  about  it;  and  for  crossing  and  recrosslng  the 
lake,  which  our  Lord  had  sooften  occasion  todo,  no  place 
could  be  more  convenient.  But  one  other  high  reason 
for  the  choice  of  Capernaum  remains  to  be  mentioned, 
Uie  only  one  specified  by  our  Evangelist.  In  the  borders 
of  Zabulon  and  Nephthallm— the  one  lying  to  the  west 
of  the  Sea  of  Galilee,  the  other  to  the  north  of  it;  but  the 
precise  boundaries  (lannot  now  be  traced  out.  14.  That 
it  migixt  be  fulfllled  which  ^va»  spoken  by  Elsaias  the 
propliet— (ch.  9. 1,  2,  or,  as  in  Hebrew,  ch.  8.  23,  and  9. 1), 


saying,  15.  The  land  of  Zabnlon,  and  the  land  of 
Nephthalim,  [by]  the  way  of  the  sea— the  coast  skirting 
the  Sea  of  Galilee  westward  — beyond  Jordan— a  phrase 
commonly  meaning  eastward  of  Jordan ;  but  here  and  in 
several  places  It  means  westward  of  the  Jordan.  The 
word  seems  to  have  got  the  general  meaning  of '  the  other 
side;'  the  nature  of  the  case  determining  which  side  that 
was.  Galilee  of  the  Gentiles— so  called  from  its  position, 
which  made  it '  the  frontier '  between  the  Holy  Land  and 
the  external  world.  While  Ephraim  and  Judah,  as  Stan- 
LKY  says,  were  separated  from  the  world  by  the  Jordaa 
valley  on  one  side  and  the  hostile  Philistines  on  another, 
the  northern  tribes  were  in  the  direct  highway  of  all  the 
invaders  from  the  nortli,  in  unbroken  communication 
with  the  promiscuous  races  who  have  always  occupied 
the  heiglits  of  Lebanon,  and  in  close  and  peaceful  alli- 
ance with  the  most  commercial  nation  of  the  ancient 
world— the  Phoenicians.  Twenty  of  tlie  cities  of  Galilee 
were  actually  annexed  by  Solomon  to  the  adjacent  king- 
dom of  Tyre,  and  formed,  with  their  territory,  the 
"  boundary  "or  "  ofl'scouring  "  ("  Gebul  "  or  "  Cabul ")  of 
the  two  dominions— at  a  later  time  still  known  by  the  gen- 
eral name  of  "  the  boundaries  ("  coasts  "  or  "  borders  ")  of 
Tyre  and  Sidon."  In  the  first  great  transportation  of  the 
Jewish  population,  Naphtali  and  Galilee  suffered  the 
same  fate  as  the  transjordanic  tribes  before  Epliralm  or 
Judah  had  been  molested  (2  Kings  15.  29).  In  the  time 
of  tlie  Christian  era  this  original  disadvantage  of  their 
position  was  still  felt;  the  speech  of  the  Galileans  "be- 
wrayed them "  by  its  uncouth  pronunciation  (Mat- 
thew 26.73);  and  their  distance  from  the  seats  of  gov- 
ernment and  civilization  at  Jerusalem  and  Csesare* 
gave  them  their  character  for  turbulence  or  inde- 
pendence, according  as  it  was  viewed  by  their  friends 
or  their  enemies.  16.  The  people  tvhich  sat  in  tlark.- 
ness  saw  great  light  $  and  to  them  vrhich  sat  in  t]i« 
region  and  shadow  of  death  light  is  sprung  up.  The 
prophetic  strain  to  whicli  these  words  belong  com- 
mences with  Isaiah  7.,  to  which  ch.  6.  is  intioductory, 
and  goes  down  to  the  end  of  ch.  12.,  which  hymns  the 
spirit  of  that  wliole  strain  of  prophecy.  It  belongs  to  the 
reign  of  Ahaz,  and  turns  upon  the  combined  efforts  of  the 
two  neighbouring  kingdoms  of  Syria  and  Israel  to  crush 
Judah.  In  these  critical  circumstances  Judah  and  her 
king  were,  by  their  ungodliness,  provoking  Mie  Lord  to 
sell  them  into  the  hands  of  tlieir  enemies.  What,  tlien,  is 
the  burden  of  this  prophetic  strain,  on  to  the  passage  here 
quoted?  First,  Judah  shall  not,  cannot  perish,  because 
Immanuel,  the  Virgin's  Son,  is  to  come  forth  from  his 
loins.  Next,  One  of  the  invaders  shall  soon  perish,  and 
the  kingdoms  of  neither  be  enlarged.  Further,  While 
the  Lord  will  be  the  Sanctuary  of  such  as  confide 
in  these  promises  and  await  their  fulfilment.  He  will 
drive  to  confusion,  darkness,  and  despair  llie  vast  multi- 
tude of  the  nation  who  despised  His  oracles,  and,  in  their 
anxiety  and  distress,  betook  themselves  to  the  lying 
oracles  of  the  heathen.  This  carries  us  down  to  tlie  end 
of  tlie  eighth  chapter.  At  the  opening  of  the  ninth  cliap- 
ter  a  sudden  liglit  is  seen  breaking  in  upon  one  particular 
part  of  the  country,  the  part  which  was  to  sufl'er  most  in 
these  wars  and  devastations— "  the  land  of  Zebulun,  and 
the  land  of  Naphtali,  the  way  of  tlie  sea,  beyond  Jordan, 
Galilee  and  the  Gentiles."  The  rest  of  the  prophecy 
stretches  over  both  the  Assyrian  and  the  Chaldean  cap- 
tivities, and  terminates  in  the  glorious  Messianic  prophecy 
of  ch,  11.  and  the  choral  hymn  of  ch.  12.  Well,  this  is  the 
point  seized  on  by  our  Evangelist.  By  Messiah's  taking 
up  His  abode  in  those  very  regions  of  Galilee,  and  shed- 
ding His  glorious  light  upon  them,  this  prediction.  He 
says,  of  the  Evangelical  prophet  was  now  fulfilled;  and 
if  it  was  not  thus  fulfilled,  we  may  confidently  affirm  it 
was  not  fulfilled  In  any  age  of  the  Jewish  ceremony,  and 
has  received  no  fulfilment  at  all.  Even  the  most  ration- 
alistic critics  have  difficulty  in  explaining  it  in  any  other 
way,  17.  From  that  time  Jesus  began  to  preach,  and 
to  say,  Repent;  for  the  kingdom  of  heaven  is  at  hand 
—Thus  did  our  Lord  not  only  take  up  the  strain,  but  give 
forth  the  identical  summons  of  His  honoured  forerunnei, 

15 


Catling  of  Peter,  Andrew,  etc. 


MATTHEW  V. 


Chrises  Sermon  on  the  Mount. 


Our  Lord  sometimes  speaks  of  the  new  kingdom  as  already- 
come— in  His  own  Person  and  ministry;  but  the  economy 
of  it  was  only  "at  hand"  until  the  blood  of  the  cross  was 
shed,  and  the  Spirit  on  the  day  of  Pentecost  opened 
the  fountain  for  sin  and  for  uncleanness  to  the  world  at 
large. 

Calling  of  Peter  and  Andrew,  James  and  John  {v.  18-22). 
18.  And  Jesus,  walking— (The  word  "Jesus"  here  ap- 
pears not  to  belong  to  the  text,  but  to  have  been  intro- 
duced from  those  portions  of  it  which  were  transcribed 
to  be  used  as  church  lessons;  where  it  was  naturally  in- 
troduced as  a  connecting  word  at  the  commencement  of  a 
lesson.)  by  the  Sea  of  Galilee,  saw  t-^vo  brethren,  Si- 
mon called  Peter— for  the  reason  mentioned  in  ch,  16. 18 — 
and  Andreiv  his  brother,  casting  a  net  Into  the  sea  j 
for  they  fvere  fishers.  19.  And  he  saith  unto  them, 
Follow  me— rather,  as  the  same  expression  is  rendered 
in  Mark,  "Come  ye  after  me"— and  I  w^lll  make  you 
fishers  of  men — raising  them  from  a  lower  to  a  higher 
fishing,  as  David  was  from  a  lower  to  a  higher  feeding 
(Psalm  78.  70-72).  ao.  And  they  straightway  left  their 
nets,  and  folloived  him.  21.  And  going  on  from 
thence,  he  saw  other  t-wo  brethren,  James  the  son  of 
Zebedee,  and  John  his  brother,  in  a  ship — rather,  'in 
the  ship,'  their  fishing  boat — with  Zebedee  their  father, 
mending  their  nets:  and  he  called  them.  SS.  And 
they  immediately  left  the  ship  and  their  father— Mark 
adds  an  important  clause :  "  They  left  their  father  Zebedee 
in  the  ship  with  the  hired  servants;"  showing  that  the 
family  were  in  easy  circumstances,  and  followed  him 
—Two  harmonistic  questions  here  arise:  ^rst,Was  this 
the  same  calling  with  that  recorded  In  John  1.  35-42? 
Clearly  not.  For,  1.  That  call  was  given  while  Jesus  was 
yet  in  Judea :  this,  after  His  return  to  Galilee.  2.  Here, 
Christ  calls  Andrew:  there,  Andrew  solicits  an  interview 
with  Christ.  3.  Here,  Andrew  and  Peter  are  called  to- 
gether: there,  Andrew  having  been  called,  with  an  un- 
named disciple,  who  was  clearly  the  beloved  disciple  (see 
on  John  1.  40),  goes  and  fetches  Peter  his  brother  to  Christ, 
who  then  calls  him.  4.  Here,  John  is  called  along  with 
James  his  brother:  there,  John  is  called  along  with  An- 
drew, alter  having  at  their  own  request  had  an  interview 
with  Jesus ;  no  mention  being  made  of  James,  whose  call, 
if  it  tlien  took  place,  would  not  likely  have  been  passed 
over  by  his  own  brother.  Thus  far  nearly  all  are  agreed. 
But  on  the  next  question  opinion  is  divided :  Was  this  the 
same  calling  as  that  recorded  in  Luke  5, 1-11?  Many  able 
critics  think  so.  But  the  following  considerations  are  to 
ns  decisive  against  it.  First,  Here,  the  four  are  called 
separately,  in  pairs :  in  Luke,  all  together.  Next,  In  Luke, 
after  a  glorious  miracle:  here,  the  one  pair  are  casting 
their  net,  the  other  are  mending  theirs.  Further,  Here, 
our  Lord  had  made  no  public  appearance  in  Galilee,  and 
so  had  gathered  none  around  Him ;  He  is  walking  solitary 
by  the  shores  of  the  lake  when  He  accosts  the  two  pairs  of 
fishermen :  in  Luke,  "  the  multitude  are  lying  upon  Him, 
and  hearing  the  word  of  God,  as  He  stands  by  the  Lake 
of  Gennesaret"— a  state  of  things  implying  a  somewhat 
advanced  stage  of  His  early  ministry,  and  some  popular 
enthusiasm.  Regarding  these  successive  callings,  see  on 
Luke  5. 1. 

First  Galilean  Circuit  (v.  23-35).  33.  And  Jesus  -went 
about  all  Galilee,  teaching  In  their  synagogues — ^These 
were  houses  of  local  worship.  It  cannot  be  proved  that 
they  existed  before  the  Babylonish  captivity ;  but  as  they 
began  to  be  erected  soon  after  it,  probably  the  idea  was 
suggested  by  the  religious  inconveniences  to  which  the 
captives  had  been  subjected.  In  our  Lord's  time,  the  rule 
•was  to  have  one  wherever  ten  learned  men  or  professed 
students  of  the  law  resided ;  and  they  extended  to  Syria, 
Asia  Minor,  Greece,  and  most  places  of  the  dispersion. 
The  larger  towns  had  several,  and  in  Jerusalem  the  num- 
ber approached  500.  In  point  of  ofilcers  and  mode  of  wor- 
ship, the  Christian  congregations  are  modelled  after  the 
synagogue,  and  preaching  the  gospel— *  proclaiming 
the  glad  tidings'— of  the  kingdom,  and  healing  all  man- 
ner of  sickness— '  every  disease'— and  all  manner  of 
disease— '  every  complaint.'  The  word  means  any  in- 
16 


cipient  malady  causing  '  softness'— among  the  people. 
84.  And  his  fame  went  throughout  all  Syria— reaching 
first  to  the  part  of  it  adjacent  to  Galilee,  called  Syrophoe- 
nicla  (Mark  7.  26),  and  thence  extending  far  and  wide. 
and  they  brought  unto  hint  all  sick  people — '  all  that 
were  ailing'  or  'unwell.'  [those]  that  were  taken— for 
this  is  a  distinct  class,  not  an  explanation  of  the  "  unwell" 
class,  as  our  translators  understood  it :  -tvlth  divers  dis- 
eases and  tOMuents— i.  e.,  acute  disorders;  and  tho8« 
•which  -were  possessed  with  devils — '  that  were  '  demon- 
ized'  or  '  possessed  with  demons.'  and  those  -which  were 
lunatic—'  moon-struck'— and  those  that  had  the  palsy — 
'paralytics,' a  word  not  naturalized  when  our  version  waa 
made — and  he  healed  them.  These  healings  were  at 
once  His  credentials  and  illustrations  of  "  the  glad  tidings" 
which  He  proclaimed.  After  reading  this  account  of  our 
Lord's  first  preaching  tour,  can  we  wonder  at  what  fol- 
lows ?  35.  And  there  follo-vred  him  great  multitudes  of 
people  from  Galilee,  and  from  Decapolis — a  region  lying 
to  the  east  of  the  Jordan,  so  called  as  containing  ten  cities, 
founded  and  chiefiy  inhabited  by  Greek  settlers,  and 
from  Jerusalem,  and  from  beyond  Jordan — meaning 
from  Perea.  Thus  not  only  was  all  Palestine  upheaved,  but 
all  the  adjacent  regions.  But  the  more  Immediate  object 
for  which  this  Is  here  mentioned  is,  to  give  the  reader 
some  idea  both  of  the  vast  concourse  and  of  the  varied 
complexion  of  eager  attendants  upon  the  great  Preacher, 
to  whom  the  astonishing  Discourse  of  the  next  three 
chapters  was  addressed.  On  the  importance  which  our 
Lord  Himself  attached  to  this  first  preaching  circuit,  and 
the  preparation  which  He  made  for  it,  See  on  Mark  1. 35-39. 

CHAPTERS    V— VII. 

Sermon  on  the  Mount. 
That  this  is  the  same  Discourse  with  that  in  Luke  6. 17- 
49— only  reported  more  fully  by  Matthew,  and  less  fully, 
as  well  as  with  considerable  variation,  by  Luke— is  the 
opinion  of  many  very  able  critics  (of  the  Greek  commen- 
tators; of  Calvin,  Grotius,  Maldonatxjs— who  stands 
almost  alone  among  Romish  commentators;  and  of  most 
moderns,  as  Tholuck,  Meyer,  De  Wette,  Tischendorf, 
Stier,  Wieseler,  Robinson).  The  prevailing  opinion 
of  these  critics  is,  that  Luke's  is  the  original  form  of  the 
Discourse,  to  which  Matthew  has  added  a  number  of  say- 
ings, uttered  on  other  occasions,  in  order  to  give  at  one 
view  the  great  outlines  of  our  Lord's  ethical  teaching. 
But  that  they  are  two  distinct  Discourses — the  one  delivered 
about  the  close  of  His  first  missionary  tour,  and  the  other 
after  a  second  such  tour  and  the  solemn  choice  of  the 
Twelve— is  the  judgment  of  others  who  have  given  much 
attention  to  such  matters  (of  most  Romish  commentators. 
Including  Erasmxts;  and  among  the  moderns,  of  Lange, 
Greswell,  Birks,  Webster  and  Wilkinson.  The 
question  is  left  undecided  by  Alford).  Augitstin's 
opinion— that  they  were  both  delivered  on  one  occasion, 
Matthew's  on  the  mountain,  and  to  the  disciples;  Luke's 
in  the  plain,  and  to  the  promiscuous  multitude— is  so 
clumsy  and  artificial  as  hardly  to  deserve  notice.  To  us 
the  weight  of  argument  appears  to  lie  with  those  who 
think  them  two  separate  Discourses.  It  seems  hard  to 
conceive  that  Matthew  should  have  put  this  Discourse 
before  his  own  calling,  If  it  was  not  uttered  till  long  after, 
and  was  spoken  in  his  own  hearing  as  one  of  the  newly- 
chosen  Twelve.  Add  to  this,  that  Matthew  introduces  his 
Discourse  amidst  very  definite  markings  of  time,  which 
fix  it  to  our  Lord's  first  preaching  tour;  while  that  of 
Luke,  which  Is  expressly  said  to  have  been  delivered  im- 
mediately after  the  choice  of  the  Twelve,  could  not  have 
been  spoken  till  long  after  the  time  noted  by  Matthew. 
It  is  hard,  too,  to  see  how  either  Discourse  can  well  be  re- 
garded as  the  expansion  or  contraction  of  the  other.  And 
as  it  Is  beyond  dispute  that  our  Lord  repeated  some  of  His 
weightier  sayings  in  diflerent  forms,  and  with  varied  ap- 
plications, it  ought  not  to  surprise  us  that,  after  the  lapse 
of  perhaps  a  year— when,  having  spent  a  whole  night  on 
the  hill  in  prayer  to  God,  and  set  the  Twelve  apart.  He 
found  Himself  surrounded  by  crowds  of  people,  few  of 


CkrisSs  Sermon  on  the  Mount. 


MATTHEW  V. 


The  Beatitudes :  The  Meek,  e(«. 


whom  probably  had  heard  the  Sermon  on  the  Mount,  and 
fewer  still  remembered  much  of  it — He  should  go  over 
again  its  principal  points,  with  just  as  much  sameness  as 
to  show  their  enduring  gravity,  but  at  the  same  time 
with  that  difference  which  shows  His  exhaustless  fertility 
us  the  gi'eat  Prophet  of  tlie  Cliurch. 

CHAPTER   V. 

Ver.  1-16.  The  Beatitudes,  and  tueir  Bearing  vpon 
IHE  World,  l.  And  seeing  the  multitudes — tliose  men- 
tioned in  cli.  4.  25 — lie  went  up  Into  a  niountalu— one 

of  the  dozen  mountains  which  Robinson  says  there  are 
in  the  vicinity  of  tlie  Sea  of  Galilee,  any  one  of  them  an- 
swering about  equally  well  to  the  occasion.  So  charming 
Is  the  whole  landscape  that  the  descriptions  of  it,  from 
losEPHUS  downwards  (J.  W.,4. 10, 8), are  apt  to  be  thought 
a  little  coloured,  and  wlien  lie  -was  set — 'had  sat'  or 
seated  Himself — Iiis  disciples  came  unto  Iilm — already 
a  large  circle,  more  or  less  attracted  and  subdued  by  His 
preaching  and  miracles,  in  addition  to  the  smaller  band 
of  devoted  adherents.  Though  the  latter  only  answered 
to  tlie  subjects  of  His  kingdom,  described  in  this  Dis- 
course, there  were  drawn  from  time  to  time  into  this 
inner  circle  souls  from  the  outer  one,  who,  by  tlie  power 
of  His  matchless  word,  were  constrained  to  forsake  their 
all  for  the  Lord  Jesus.  3.  And  lie  opened  liis  moutli — a 
Bolemn  way  of  arousing  the  reader's  attention,  and  pre- 
paring him  for  something  weighty  (Job  9. 1 ;  Acts  8.  35;  10, 
84) — and  taught  them,  saying,  3.  Blessed,  Ac— Of  the 
two  words  which  our  translators  render  "  blessed,"  the 
one  here  used  points  more  to  what  is  inward,  and  so 
might  be  rendered  "happy,"  in  a  lofty  sense;  wliile  the 
other  denotes  rather  what  comes  to  us  from  without  (as 
Matthew  2.5.  34).  But  thedistinction  is  not  always  nicely 
carried  out.  One  Hebrew  word  expresses  both.  On  these 
precious  Beatitudes,  observe  that  thougli  eiglit  in  num- 
ber, there  are  here  but  seven  distinct  features  of  character. 
The  eiglithone— the  "  persecuted  for  rigliteousness'  sake" 
— denotes  merely  the  possessors  of  the  seven  preceding 
features,  on  account  of  which  it  is  that  tliey  are  per- 
secuted (2  Timothy  3.  12).  Accordingly,  instead  of  any 
distinct  promise  to  this  class,  we  have  merely  a  repetition 
of  tlie  first  pi'omise.  This  has  been  noticed  by  several 
critics,  who  by  the  seven/old  charact«r  thus  set  forth  have 
rightly  observed  that  a  complete  character  is  meant  to  be 
depicted,  and  by  the  sevenfold  blessedness  attached  to  it,  a 
perfect  blessedness  is  intended.  Observe,  again,  that  the 
language  in  which  these  Beatitudes  are  couched  is  pur- 
posely fetched  from  the  Old  Testament,  to  show  that  the 
new  kingdom  is  but  tlie  old  in  a  new  form;  while  the 
characters  described  are  but  the  varied  forms  of  that 
spirituality  which  was  tlie  essence  of  real  religion  all 
along,  but  had  wellnlgh  disappeared  under  corrupt 
teacliing.  Further,  the  things  here  promised,  far  from 
being  mere  arbitrary  rewards,  will  be  found  in  each  case 
to  grow  out  of  the  characters  to  which  they  are  attached, 
and  in  their  completed  form  are  but  tlie  appropriate  cor- 
onation of  them.  Once  more,  as  "tlie  kingdom  of 
heaven,"  wliicli  is  the  first  and  the  last  thing  here  prom- 
ised, has  two  stiiges— a  present  and  a  future,  an  initial 
and  a  consummate  stage— so  tlie  fulfilment  of  each  of 
these  promises  has  two  stages— a  present  and  a  future,  a 
partial  and  a  perfect  stage.  3.  Blessed  are  the  poor  in 
spirit— All  familiar  with  Old  Testament  phraseology 
know  how  frequently  God's  true  people  are  styled  "  the 
poor"— the  'oppressed,'  'alUicted,'  'miserable'  — "the 
needy"— or  both  togetlier  (as  in  Psalm  40. 17;  Isaiah  41. 17). 
The  explanation  of  this  lies  in  the  fact  tiiat  it  is  generally 
"tho  poor  of  this  world"  who  are  "rich  in  faith"  (James 
2.  5;  cf.  2  Corinthians  6. 10,  and  Kovelatlon  2.  9);  while  it  is 
often  "  the  ungodly"  who  "  prasper  in  the  world"  (Psalm 
7.'?.  12).  Accordingly,  In  Luke  (6.  20,  21),  it  seems  to  be  this 
class— tlie  literally  "poor"  and  "hungry"— that  are 
Bpi»cijvlly  addressed.  But  since  Ood's  people  are  In  so 
many  places  styled  "the  poor"  and  "the  needy,"  with  no 
evident  reference  to  their  temporal  circumstances  (as  in 
Psalm  68.  18;  69.  29-33;  132.  15;  Isaiah  61.  1;  66.  2),  it  is 
4V 


plainly  a  frame  of  mind  which  those  terms  are  meant  to 
express.  Accordingly,  our  translators  sometimes  render 
such  words  "the  humble"  (Psalm  10,  12, 17),  "the  meek" 
(Psalm  22,  26),  "  the  lowly"  (Proverbs  3,  34),  as  having  no 
reference  to  outward  circumstances.  But  here  the  ex- 
planatory words,  "  in  spirit,"  fix  thesense  to 'those  who 
in  their  deepest  consciousness  realize  their  entire  need' 
(cf.  the  Greek  of  Luke  10.  21 ;  John  11.  33;  13.  21 ;  Acts  20.  22; 
Romans  12.  11;  1  Corinthians  5.  3;  Philippians  3).  This 
self-emptying  conviction,  that  'before  God  we  are  void 
of  everything,'  lies  at  the  foundation  of  all  spiritual 
excellence,  according  to  the  teaching  of  Scripture. 
Without  it  we  are  Inaccessible  to  the  riches  of  Christ ; 
with  it  we  are  in  the  fitting  state  for  receiving  all  spiritual 
supplies  (Revelation  3. 17, 18 ;  Matthew  9. 12, 13).  for  theirs 
Is  the  kingdom  of  heaven.  See  on  ch.  3.  2.  The  poor  in 
spirit  not  only  shall  have— they  already  have— the  king- 
dom. The  very  sense  of  their  poverty  is  begun  riches. 
While  others  "walk  in  a  vain  show"—'  in  a  shadow,'  'an 
image'— in  an  unreal  world,  taking  a  false  view  of  them- 
selves and  all  around  them— the  poor  In  spirit  are  rich  in 
the  knowledge  of  their  real  case.  Having  courage  to  look 
this  in  the  face,  and  own  it  guilelessly,  they  feel  strong  in 
the  assurance  that  "unto  the  upright  there  ariseth  light 
in  the  darkness"  (Psalm  112. 4) ;  and  soon  it  breaks  forth 
as  the  morning.  God  wants  nothing  from  us  as  the  price 
of  His  saving  gifts ;  we  have  but  to  feel  our  universal  des- 
titution, and  cast  ourselves  upon  His  compassion  (Job  33. 
27,  28;  1  John  1. 9).  So  the  poor  in  spirit  are  enriched  with 
the  fulness  of  Christ,  which  is  the  kingdom  in  substance; 
and  when  He  sliall  say  to  them  from  His  great  white 
throne,  "  Come,  j'e  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you,"  He  will  invite  them  merely  to 
the  full  enjoyment  of  an  already  possessed  Inheritance. 

4.  Blessed  are  they  tliat  mourn  :  for  they  shall  be  com- 
forted—This "mourning"  must  not  be  taken  loosely  for 
that  feeling  which  is  wrung  from  men  under  pressure  of 
the  ills  of  life,  nor  yet  strictly  for  sorrow  on  account  of 
committed  sins.  Evidently  it  is  that  entire  feeling  which 
the  sense  of  our  spiritual  poverty  begets;  and  so  the  sec- 
ond beatitude  is  but  the  complement  of  the  first.  The  one 
Is  the  intellectual,  the  other  the  emotional  aspect  of  the 
same  thing.  It  is  poverty  of  spirit  that  says,  "I  am  un- 
done;" and  it  is  the  mourning  which  this  causes  that 
makes  it  break  forth  in  the  form  of  a  lamentation—"  Woe 
is  me!  for  I  am  undone."  Hence  this  class  are  termed 
"mourners  in  Zion,"  or,  as  we  might  express  it,  religious 
mourners,  in  sharp  contrast  with  all  other  sorts  (Isaiah 
61.1-3;  66.2).  Religion,  according  to  the  Bible,  is  neither 
a  set  of  intellectual  convictions  nor  a  bundle  of  emotional 
feelings,  but  a  compound  of  both,  the  former  giving  birth 
to  the  latter.  Thus  closely  do  the  first  two  beatitudes  co- 
here. The  mourners  shall  be  "comforted."  Even  now 
they  get  beauty  for  ashes,  the  oil  of  Joy  for  mourning,  the 
garment  of  praise  for  the  spirit  of  heaviness.  Sowing  in' 
tears,  they  reap  even  kere  in  joy.  Still,  all  present  com- 
fort, even  the  best,  is  partial,  interrupted,  short-lived. 
But  the  days  of  our  mourning  shall  soon  be  ended,  and- 
then  God  shall  wipe  away  all  tears  from  our  eyes.  Then, . 
in  the  fullest  sense,  shall  the  mourners  be  "  comforted.'.' 

5.  Blessed  are  the  meekt  for  they  shall  Inherit  tha 
earth- This  promise  to  the  meek  is  but  a  repetition- of 
Psalm  37. 11 ;  only  the  word  which  our  Evangelist  renders- 
"the  meek,"  after  the  LXX.,  is  the  same  which  we  have 
found  so  often  translated  "  the  poor,"  showing  how  closely 
allied  these  two  features  of  cliaracter  are.  It  is  impossible, 
indeed,  that  "the  poor  in  spirit"  and  "the  mourners"  in 
Zion  should  not  at  the  same  time  be  "meek;"  that  is  to 
say,  persons  of  a  lowly  and  gentle  carriage.  How  fitting, 
at  least,  it  is  tliat  they  should  be  so,  may  be  seen  by  th« 
following  touchingappeal:  "Put  them  in  mind  to  be  sub- 
ject to  principalities  and  powers,  to  obey  magistrates,  to 
be  ready  to  every  good  work,  to  speak  evil  of  no  man,  to 
be  no  brawlers,  biU  gentle,  shouring  all  meekness  unto  all 
men:  FOR  WE  ourselves  were  once  foolish,  disobe- 
dient, deceived,  serving  divers  lusts  and  pleasures...  .  . 
But  after  that  the  kindness  and  love  of  God  our  Saviou*- 
toward  man  appeared :  .  .  .  according  to  His  mercy-  il» 

17 


Christ's  Sermon  on  the  Mount. 


MATTHEW  V. 


The  Beatitudes :  The  Meiciful,  eU, 


saved  us,"  &c.  (Titus  3. 1-7.)  But  He  who  had  no  such  af- 
fecting reasons  for  manifesting  this  beautiful'  carriage, 
said,  nevertheless,  of  Himself,  "Take  My  yoke  upon  you, 
and  leain  of  Me ;  for  I  am  meek  and  lowly  in  heart:  and 
ye  shall  find  rest  unto  your  souls"  (Mattlie w  11. 29) ;  and  the 
apostle  bosought  one  of  the  cliurches  by  "  the  meekness 
and  gentleness  of  Christ"  (2  Corinthians  10.1).  In  what 
esteem  this  is  held  by  Him  who  seeth  not  as  man  seeth, 
we  may  learn  from  1  Peter  3. 4,  where  tlae  true  adorning  is 
said  to  be  that  of  "  a  meek  and  quiet  spirit,  which  in  the 
sight  of  God  is  of  great  price."  Towards  men  this  dispo- 
sition is  the  opposite  of  high-mindedness,  and  a  quarrel- 
some and  revengeful  spirit;  it  " rather  lakes  wrong,  and 
suflfers  itself  to  be  defrauded"  (1  Corinthians  6.  7);  it 
"avenges  not  itself,  but  rather  gives  place  unto  wrath" 
(Romans  12. 19);  like  the  meelc  One,  "  when  reviled,  it  re- 
viles not  again;  when  it  sufters,  it  tlireatens  not:  but 
commits  itself  to  Him  that  judgeth  righteously"  (1  Peter 
2.19-22).  "The  earth"  whiclj  the  meek  are  to  inherit 
might  be  rendered  "the  land"— bringing  out  the  more  im- 
mediate reference  to  Canaan  as  the  promised  land,  the 
secure  ppssession  of  whicli  was  to  the  Old  Testament 
saints  the  evidence  and  manifestation  of  God's  favour 
resting  on  them,  and  the  ideal  of  all  true  and  abiding 
blessedness.  Even  in  the  Psalm  from  wliicli  these  words 
are  taken  the  promise  to  tlie  meek  is  not  lield  forth  as  an 
arbitrary  reward,  but  as  having  a  kind  of  natural  fulfil- 
ment. When  they  deliglit  tliemselves  in  the  Lord,  He 
gives  them  the  desires  of  their  heart:  when  they  commit 
their  way  to  Him,  He  brings  it  to  pass;  bringing  forth 
their  righteousness  as  the  light,  and  their  Judgment  as 
the  noon-day:  the  Jittle  that  they  have,  even  when  de- 
spoiled of  their  rights,  is  better  than  tlie  riches  of  many 
wicked,  &e.  (Psalm  37).  All  things,  in  sliort,are  theirs— in 
the  possession  of  that  favour  wliich  is  life,  and  of  those 
rights  which  belong  to  them  as  the  children  of  God — 
whether  the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come ;  all  are  theirs  (1  Corinthians  3.  21, 22) ;  and 
at  lengtli,  overcoming,  they  "inherit  all  tilings"  (Revela- 
tion 21. 7).  Thus  are  the  meek  the  only  rightful  occupants 
of  a  foot  of  ground  or  a  crust  of  bread  here,  and  heirs  of  all 
coming  things.  6.  Blessed  nre  tUey  vrhicli  do  hunger 
and  tliirst  after  righteousness:  for  tUey  sliall  be  filled 
— '  shall  be  saturated.'  '  From  this  verse,'  says  Tholtjck, 
'  the  reference  to  tlie  Old  Testament  background  ceases.' 
Surprising!  On  the  contrary,  none  of  these  beatitudes  is 
more  manifestly  dug  out  of  tlie  rich  mine  of  the  Old  Tes- 
tament. Indeed,  how  could  any  one  who  found  in  the 
Old  Testament  "  the  poor  in  spirit,"  and  "tlie  mourners 
in  Zion,"  doubt  that  he  would  also  And  those  same  cha- 
racters also  craving  that  righteousness  which  they  feel  and 
mourn  their  want  of?  But  wliat  is  the  precise  meaning 
of  "righteousness"  here  7  Lutheran  expositors,  and  some 
of  our  own,  seem  to  have  a  hankering  after  that  more  re- 
stricted sense  of  the  term  in  which  it  is  used  with  refer- 
ence to  tiie  sinner's  justification  before  God.  (See  Jere- 
miah 23.  6 ;  Isaiah  45. 24 ;  Romans  4. 6 ;  2  Corinthians  5. 21.) 
But,  in  so  comprehensive  a  saying  as  this,  it  is  clearly  to 
be  taken— as  in  v.  10  also— in  a  much  wider  sense,  as  de- 
noting tliat  spiritual  and  entire  conformity  to  the  law  of 
God,  under  the  want  of  which  the  saints  groan,  and  the 
possession  of  which  constitutes  the  only  true  saintship. 
The  Old  Testament  dwells  much  on  this  righteousness, 
as  that  whicli  alone  God  regards  with  approbation 
(Psalm  1L7;  23.3;  106.3;  Proverbs  12.28;  16.31;  Isaiah  64. 
6,  &c.).  As  hunger  and  thirst  are  the  keenest  of  our  appe- 
tites, our  Lord,  by  employing  this  figure  here,  plainly 
means  '  those  whose  deepest  cravings  are  after  spirit- 
ual blessings.'  And  in  the  Old  Testament  we  find 
this  craving  variously  expressed:  "Hearken  unto 
me,  ye  that  follow  after  righteousness,  ye  that  seek 
the  Lord"  (Isaiah  51.  1);  "I  have  waited  for  thy  salva- 
tion, O  Lord,"  exclaimed  dying  Jacob  (Genesis  49.18); 
"My  soul,"  says  the  sweet  Psalmist,  "breaketh  for 
the  longing  that  it  hath  unto  thy  judgments  at  all  times" 
(Psalm  119.  20):  and  in  similar  breathings  does  he  give 
vent  to  his  deepest  longings  In  that  and  other  Psalms. 
Well,  our  Lord  just  takes  up  here  this  blessed  frame  of 
18 


mind,  representing  it  as  the  surest  pledge  of  the  coveted 
supplies,  as  it  is  the  best  preparative,  and  indeed  itself 
the  beginning  of  tliem.  "They  shall  be  saturated,"  Ho 
says;  they  shall  not  only  have  what  they  so  highly  value 
and  long  to  possess,  but  they  shall  have  their  fill  of  it. 
Not  here,  however.  Even  in  the  Old  Testament  this  was 
well  understood.  "Deliver  me,"  says  the  Psalmist,  in 
language  which,  beyond  all  doubt,  stretches  beyond  the 
present  scene,  "  from  men  of  the  world,  whicli  have  theii 
portion  in  this  life:  as  for  me,  I  shall  behold  thy  face  in 
righteousness:  I  shall  be  satisfied,  when  I  awake,  witli 
thy  likeness"  (Psalm  17. 13-15).  The  foregoing  beatitudes— 
the  first  four— represent  the  saints  rather  as  conscious  of 
their  need  of  salvation,  and  acting  suitably  to  that  cha- 
racter, than  as  possessed  of  it.  The  next  three  are  of  a  dif- 
ferent kind— representing  the  saints  as  having  now  found 
salvation,  and  conducting  themselves  accordingly.  7. 
Blessed  are  tlie  merciful  <  for  they  shall  obtain  mercy. 
Beautiful  is  the  connection  between  this  and  the  pre- 
ceding beatitude.  The  one  has  a  natural  tendency  to 
beget  the  other.  As  for  the  words,  they  seem  directly 
fetched  from  Psalm  18.  25,  "  With  the  merciful  thou  wilt 
show  thyself  merciful."  Not  that  our  mercifulness  comes 
absolutely  first.  On  the  contrary,  our  Lord  Himself  ex- 
pressly teaches  us  that  God's  method  is  to  awaken  in  ua 
compassion  towai"ds  our  fellow-men  by  His  own  exercise 
of  it,  in  so  stupendous  a  way  and  measure,  towards  our- 
selves. In  the  parable  of  the  unmerciful  debtor,  the 
servant  to  whom  his  lord  forgave  ten  thousand  talents 
was  naturally  expected  to  exercise  the  small  measure  of 
the  same  compassion  required  for  forgiving  his  fellow- 
servant's  debt  of  a  hundred  pence;  and  it  is  only  when, 
instead  of  this,  he  relentlessly  imprisoned  him  till  he 
should  pay  it  up,  that  his  lord's  indignation  was  roused, 
and  he  who  was  designed  for  a  vessel  of  mercy  is  treated 
as  a  vessel  of  wrath  (ch.  18. 23-35;  and  see  ch.  5. 23,  24 ;  6. 15 ; 
James  2. 13).  'According  to  the  view  given  in  Scripture,' 
says  Trench  most  justly,  'the  Christian  stands  in  a 
middle  point,  between  a  mercy  received  and  a  mercy  yet 
needed.  Sometimes  the  first  is  urged  upon  him  as  an 
argument  for  showing  mercy— "forgiving  one  another,  as 
Christ  forgave  you"  (Colossians  8.  13;  Ephesians  4.  32); 
sometimes  the  last— "  Blessed  are  the  merciful:  for  they 
shall  obtain  mercy ;"  "  Forgive,  and  ye  shall  be  forgiven" 
(Luke  6. 37 ;  James  5. 9).  And  thus,  while  he  is  ever  to  look 
back  on  the  mercy  received  as  the  source  and  motive  of 
the  mercy  which  he  shows,  he  also  looks  forward  to  the 
mercy  which  he  yet  needs,  and  which  he  is  assured  that 
the  merciful — according  to  what  BengeIi  beautifully  calls 
the  benigna  talio  (the  gracious  requital)  of  the  kingdom  of 
God — shall  receive,  as  a  new  provocation  to  its  abundant 
exercise.'  The  foretastes  and  beginnings  of  this  judicial 
recompense  are  richly  experienced  here  below :  its  per- 
fection is  reserved  for  that  day  when,  from  His  great  white 
throne,  the  King  shall  say,  "Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world;  for  I  was  an  hungered,  and 
thirsty,  and  a  stranger,  and  naked,  and  sick,  and  in 
prison,  and  ye  ministered  unto  me."  Yes,  thus  he  acted 
towards  us  while  on  earth,  even  laying  down  His  life  for 
us;  and  He  will  not,  He  cannot  disown,  in  the  merciful, 
the  image  of  Himself.  8.  Blessed  are  the  pure  in  Iieart : 
for  they  shall  sec  God.  Here,  too,  we  are  on  Old  Testa- 
ment ground.  Tiiere  the  difference  between  outward  and 
Inward  purity,  and  the  acceptableness  of  the  latter  only 
in  the  sight  of  God,  are  everywhere  taught.  Nor  is  the 
'vision  of  God'  strange  to  the  Old  Testament;  and  though 
it  was  an  understood  thing  that  this  was  not  possible  in 
the  present  life  (Exodus  &3. 20 ;  and  cf.  Job  19. 2G,  27 ;  Isaiah 
6.  5),  yet  spiritually  it  was  known  and  felt  to  be  the  privi- 
lege of  the  saints  even  here  (Genesis  5.  24 ;  6.  9 ;  17. 1 ;  48. 
15;  Psalm  27, 4 ;  36. 9;  63. 2 ;  Isaiah  38. 3, 11,  &c.).  But  oh,  with 
what  grand  simplicity,  brevity,  and  power  is  this  great 
fundamental  truth  here  expressed  !  And  in  what  striking 
contrast  would  such  teaching  appear  to  that  which  was 
then  current,  in  which  exclusive  attention  was  paid  to 
ceremonial  purification  and  external  morality!  This 
heart-purity  begins  in  a  "heart  sprinkled  from  an  cvii 


OiriuVs  ScTvion  on  the  Mount. 


MATTHEW  V. 


The  Beatitudes:  The  Persecutes. 


conscience,"  or  a  "conscience  purged  from  dead  works" 
(Hel)rews  10.  22;  0.  14;  and  see  Acts  15.  9);  and  this  also  is 
taught  in  the  Old  Testament  (Psalm  32. 1,  2;  of.  Romans  4. 
5-8;  and  Isaiah  6.5-8).  The  conscience  thus  purged— the 
lie.art  thus  sprinkled— there  is  light  within  wherewith  to 
see  God.  "If  we  say  that  we  have  fellowship  with  Him, 
and  walk  in  darkness,  we  lie,  and  do  not  the  truth :  but  if 
we  walk  in  the  light,  as  He  is  in  the  light,  we  have  fellow- 
Bhip  one  with  the  other"— He  with  us  and  we  with  Him— 
"and  the  blood  of  Jesus  Christ  His  Son  cleanseth  us"— us 
who  have  this  fellowship,  and  who,  without  such  con- 
tinual cleansing,  would  soon  lose  it  again — "from  all  sin" 
(1  John  1.  6,  7).  "Whosoever  siuneth  hath  not  seen  Him, 
neither  known  Him"  (1  John  3.  6);  "He  that  doeth  evil 
hath  not  seen  God"  (3  John  11).  The  inward  vision  thus 
clarified,  and  the  whole  inner  man  in  s,ympathy  with 
God,  each  looks  upon  the  other  with  complacency  and 
joy,  and  we  are  "changed  into  the  same  image  froni  glory 
to  glory."  But  the  full  and  beatific  vision  of  God  is  re- 
served for  that  time  to  which  the  Psalmist  stretches  his 
views— "As  for  me,  I  shall  behold  Thy  face  in  righteous- 
ness: I  shall  be  satisfied,  when  I  awake,  witli  Thy  like- 
ness" (Psalm  17. 15).  Then  shall  His  servants  serve  Him : 
and  they  shall  see  His  face;  and  His  name  shall  be  in 
their  foreheads  (Revelation  22.  3,  4).  They  shall  see  Hiin 
as  He  is  (1  John  3.  2).  But,  says  the  apostle,  expressing 
the  converse  of  this  beatitude — "  Follow  holiness,  without 
which  no  man  shall  see  the  Lord"  (Hebrews  12.  14).  9. 
Blessed  are  the  peacemakers— who  not  only  study  peace, 
but  diffuse  it — for  tliey  sliall  be  called  the  children — 
'shall  be  called  sons'  —  of  God,  Of  all  these  beatitudes 
this  is  the  only  one  which  could  hardly  be  expected  to 
find  its  definite  ground  in  the  Old  Testament;  for  that 
most  glorious  character  of  God,  the  likeness  of  which  ap- 
pears in  the  peacemakers,  had  yet  to  be  revealed.  His 
glorious  name,  indeed— as  "The  Lord,  the  Lord  God,  mer- 
ciful and  gracious,  long-suffering,  and  abundant  in  good- 
ness and  truth,  forgiving  iniquity  and  transgression  and 
sin"— had  been  proclaimed  in  a  very  imposing  manner 
(Exodus  34.  C),  and  manifested  in  action  with  affecting 
frequency  and  variety  in  the  long  course  of  the  ancient 
economy.  And  we  have  undeniable  evidence  that  tlie 
Baints  of  that  economy  felt  its  transforming  and  ennobling 
influence  on  their  own  character.  But  it  was  not  till 
Christ  "  made  peace  by  the  blood  of  the  cross"  that  God 
could  manifest  Himself  as  "  the  God  of  peace,  that  brough  t 
again  from  tlie  dead  our  Lord  Jesus,  that  great  Shep- 
herd of  the  sheep,  through  the  blood  of  the  everlast- 
ing covenant"  (Hebrews  13.  20)  — could  reveal  Himself 
as  "In  Christ  reconciling  the  world  unto  Himself,  not 
Imputing  their  trespasses  unto  them,"  and  hold  Him- 
self forth  In  the  astonishing  attitude  of  beseeching 
men  to  be  "reconciled  to  Himself"  (2  Corinthians  5. 
19,  20).  When  tliis  reconciliation  actually  takes  place, 
and  one  has  "peace  with  God  through  our  Lord  Jesus 
Christ"— even  "the  peace  of  God  which  passe'.i  all 
understanding  "  —  the  peace-receivers  become  trans- 
formed Into  peace-diffusers.  God  is  thus  seen  reflected 
in  them;  and  by  the  family  likeness  these  peace- 
makers are  recognized  as  the  children  of  God.  In  now 
coming  to  the  eighth,  or  supplementary  beadtude,  it  will 
be  seen  that  all  that  the  saints  are  in  themselves  has  been 
already  described,  in  Seven  features  of  character;  that 
number  Indicating  completeness  of  delineation.  The  last 
feature,  accordingly,  is  a  passive  one,  representing  the 
treatment  that  the  characters  already  described  may  ex- 
pect from  the  world.  He  who  shal'.  one  day  fix  the  des- 
tiny of  all  men  here  pronounct^  certain  characters 
"blessed;'  but  He  ends  by  forewarning  them  that  the 
world's  estimation  and  treatment  of  them  will  he  the 
reverse  of  His.  10.  Blessed  are  tlicy  which  are  perse- 
cuted for  rlghteousnesa'  sake,  Ac.  How  entirely  this 
final  beatitude  has  Us  ground  In  the  Old  Testament,  is 
fvident  from  the  concludlhg  words,  where  the  encourage- 
ment held  out  to  endure  such  persecutions  consists  In  Its 
being  but  a  continuation  of  what  was  experienced  by  the 
Old  Testament  servants  of  God.  But  how,  it  may  be 
•sked,  could  such  beautiful  features  of  character  provoke 


persecution?  To  this  the  following  answers  should  suf- 
fice: "Every  one  that  doetii  evil  hateth  the  light,  neither 
cometli  to  the  light,  lest  his  deeds  should  be  reproved." 
"The  world  cannot  hate  you;  but  me  it  hateth,  because  I 
testify  of  it,  that  the  works  tliereof  are  evil."  "If  ye  were 
of  the  world,  tlie  world  would  love  his  own :  but  because 
ye  are  not  of  the  world,  but  I  have  chosen  you  out  of  the 
world,  therefore  tlie  world  hateth  you."  "There  is  yet 
one  man  (said  wicked  Ahab  to  good  Jehoshaphat)  by 
whom  we  may  inquire  of  the  Lord:  but  I  hate  him;  for 
he  never  prophesied  good  unto  me,  but  alwaj's  evil" 
(John  3.20;  7.7;  15.19;  2  Chronicles  18.7).  But  more  par- 
ticularly, the  seven  characters  here  described  are  all  in 
the  teeth  of  the  spirit  of  the  world,  insomuch  that  such 
hearers  of  this  discourse  as  breatlied  that  spirit  must 
have  been  startled,  and  had  their  whole  system  of  thought 
and  action  rudely  dashed.  Poverty  of  spirit  runs  counter 
to  the  pride  of  men's  heart;  a  pensive  disposition,  in  the 
view  of  one's  universal  deficiencies  before  God,  is  ill  rel- 
ished by  the  callous,  indifferent,  laughing,  self-satisfied 
world  ;  a  meek  aud  quiet  spirit,  taking  wrong,  is  regarded 
as  pusillanimous,  and  rasps  against  the  proud,  resentful 
spirit  of  the  world;  that  craving  after  spiritual  blessings 
rebukes  but  too  unpleasantly  the  lust  of  the  flesh,  the 
lust  of  the  eye,  and  the  pride  of  life;  so  does  a  merciful 
spirit  the  hardheartedness  of  the  world;  purity  of  heart 
contrasts  painfully  with  painted  hypocrisy;  and  the 
peacemaker  cannot  easily  be  endured  by  the  contentious, 
quarrelsome  world.  Thus  does  "righteousness"  come  to 
be  "persecuted."  But  blessed  are  they  who,  in  spite  of 
this,  dare  to  be  righteous,  for  theirs  Is  the  kingdom  of 
heaven.  As  tills  was  the  reward  promised  to  the  poor 
In  spirit— the  leading  one  of  these  seven  beatitudes— of 
course  it  is  the  proper  portion  of  such  as  are  persecuted  for 
exemplifying  tliem.  11.  Blessed  are  ye  ^vhen  men  shall 
revile  you— or  abuse  you  to  your  face,  in  opposition  to 
backbiting.  (See  Mark  15.  32.)  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you,  falsely,  for 
my  sake.  Observe  this.  He  liad  before  said,  "for  right- 
eousness' sake."  Here  He  identifies  Himself  and  His 
cause  with  that  of  righteousness,  binding  up  the  cause  of 
righteousness  in  the  world  witli  the  reception  of  Himsolf. 
Would  Moses,  or  David,  or  Isaiah,  or  Paul  have  so  ex- 
pressed themselves?  Never.  Doubtless  they  suffered  lor 
righteousness'  sake.  But  to  have  called  this  "theii 
sake,"  would,  as  every  one  feels,  have  been  very  unbe- 
coming. Whereas  He  that  speaks,  being  Righteousness 
incarnate  (see  Mark  1.  24;  Acts  3.  14;  Revelation  3.  7), 
when  He  so  speaks,  speaks  only  like  Himself.  12.  Re- 
joice, and  be  exceeding  glad — 'exult.'  In  the  corre- 
sponding passage  of  Luke  (6. 22, 23),  where  every  Indignity 
trying  to  flesh  and  blood  is  held  forth  as  the  probable  lot 
of  such  as  were  faithful  to  Him,  the  word  is  even  stronger 
than  here,  "leap,"  as  if  He  would  have  their  inward 
transport  to  overpower  and  absorb  the  sense  of  all  these 
aftronts  and  sufferings;  r^rwill  anything  else  do  It.  for 
great  is  your  retvavd  in  heaven  :  for  so  persecuted  they 
tlie  pi-ophets  which  -were  before  youi— ^.  d.,  'You  do 
but  serve  yourselves  heirs  to  their  character  and  suffer- 
ings, and  the  reward  will  be  common.'  13-16.  We  have 
here  the  practical  application  of  the  foregoing  principles 
to  those  disciples  who  sat  listening  to  them,  and  to  their 
successors  in  all  time.  Our  Lord,  though  He  began  by 
pronouncing  certain  characters  to  be  blessed— without  ex- 
press reference  to  any  of  His  hearers — does  not  close  the 
beatitudes  without  intimating  that  such  characters  were 
In  existence,  and  that  already  they  were  before  Him. 
Accordingly,  from  characters  He  comes  to  persons  pos- 
sessing them,  saying,  "Blessed  are  ye  when  men  shall  re- 
vile you,"  &c.  And  now,  continuing  this  mode  of  direct 
personal  address.  He  startles  those  humble,  unknown 
men  by  pronouncing  them  the  exalted  benefactors  of 
their  whole  species.  13.  Ye  are  the  salt  of  the  cartlx- to 
preserve  it  from  corruption,  to  season  its  insipidity,  to 
freshen  and  sweeten  It.  The  value  of  salt  for  tliese  pur- 
poses Is  abundantly  referred  to  by  classical  writers  aa 
well  as  in  Scripture;  and  hence  its  symbolical  signif- 
icance In  the  religious  offerings  as  well  of  those  without 

}9 


Christ's  Sermon  on  the  Mount. 


MATTHEW  V. 


He  Comes  to  Fulfil  the  Law. 


as  of  those  within  the  pale  of  revealed  religion.  In  Scrip- 
ture, mankind,  under  the  unrestrained  workings  of  their 
own  evil  nature,  are  represented  as  entirely  corrupt. 
Thus,  before  the  flood  (Genesis  6.11,  12);  after  the  flood 
(Genesis  8. 21) ;  in  the  days  of  David  (Psaim  14. 2,  3) ;  in  the 
days  of  Isaiah  (Isaiah  1.5,  6);  and  in  the  days  of  Paul 
(Epaesians  2.  1-3;  see  also  Job  14.  4;  15.15,16;  John  3.6; 
compared  with  Romans  8.  8;  Titus  3.2,  3).  The  remedy 
for  this,  says  our  Lord  here,  is  the  active  presence  of  His 
disciples  among  their  fellows.  The  character  and  princi- 
ples of  Christians,  brought  into  close  contact  with  it,  are 
designed  to  arrest  the  festering  corruption  of  humanity 
and  season  its  insipidity.  But  how,  it  may  be  asked,  are 
Christians  to  do  this  office  for  their  fellow-men,  if  their 
righteousness  only  exasperate  them,  and  recoil,  in  every 
form  of  persecution,  upon  themselves?  The  answer  is, 
That  is  but  the  first  and  partial  efl"ect  of  their  Christianity 
upon  the  world :  though  the  great  proportion  would  dis- 
like and  reject  the  truth,  a  small  but  noble  band  would 
receive  and  hold  it  fast;  and  in  the  struggle  that  would 
ensue,  one  and  another  even  of  the  opposing  party  would 
come  over  to  His  ranks,  and  at  length  the  Gospel  would 
carry  all  before  it.  bnt  If  tlie  salt  have  lost  Ills  savour — 
"become  unsavoury"  or  "insipid;"  losing  its  saline  or 
salting  property.  The  meaning  is.  If  that  Christianity  on 
■which  tlie  health  of  the  world  depends,  does  in  any  age, 
region,  or  individual,  exist  only  in  name,  or-if  it  contain 
not  those  saving  elements  for  want  of  which  tlie  world  lan- 
guishes, -wherewltlx  shall  it  be  saltedl— how  shall  tlie 
salting  qualities  be  restored  to  it?  (Cf.  Mark  9.50.) 
Whether  salt  ever  does  lose  its  saline  property— about 
which  there  is  a  difference  of  opinion — is  a  question  of  no 
moment  here.  The  point  of  the  case  lies  in  the  supposi- 
tion—that if  it  should  lose  it,  the  consequence  would  be  as 
here  described.  So  with  Ciiristians.  The  question  is  not. 
Can,  or  do,  the  saints  ever  totally  lose  that  grace  which 
makes  tliem  a  blessing  to  their  fellow-men  ?  But,  What  is 
to  be  the  issue  of  that  Christianity  which  is  found  want- 
ing in  those  elements  which  can  alone  stay  the  corruption 
and  season  the  tastelessness  of  an  all-pervading  car- 
nality? The  restoration  or  non-restoration  of  grace,  or 
true  living  Christianity,  to  those  who  have  lost  it,  has,  in 
our  judgment,  nothing  at  all  to  do  here.  The  question  is 
not,  If  a  man  lose  his  grace,  how  sliall  that  grace  be  re- 
stored to  him?  but,  Since  living  Christianity  is  the  only 
"  salt  of  tlie  earth,"  if  men  lose  that,  tvhat  else  can  sup))ly 
its  place?  What  follows  is  the  appalling  answer  to  this 
question.  It  is  thenceforth  good  for  nothing,  but  to  be 
cost  out— a  figurative  expression  of  indignant  exclusion 
from  the  kingdom  of  God  (cf.  ch.  8. 12;  22. 13;  John  6.  37; 
9.  31).  and  to  be  trodden  under  foot  of  men — expressive 
of  contempt  and  scorn.  It  is  not  tlie  mere  want  of  a  cer- 
tain character,  but  the  want  of  it  in  those  whose  profes- 
sion and  appearance  were  fitted  to  beget  expectation  of 
finding  it.  14.  Ye  are  the  light  of  the  world— This 
being  the  distinctive  title  whicfc  our  Lord  appropriates  to 
Himself  (John  8. 12;  9.  5;  and  see  John  1.  4,  9;  3. 19;  12.  35, 
36)— a  title  expressly  said  to  be  unsuitable  even  to  the 
highest  of  all  the  prophets  (John  1.  8)— it  must  be  applied 
here  by  our  Lord  to  His  disciples  only  as  they  shine  with 
His  light  upon  the  world,  in  virtue  of  His  Spirit  dwelling 
In  them,  and  the  same  mind  being  in  them  which  was 
also  in  Christ  Jesus.  Nor  are  Christians  anywhere  else 
so  called.  Nay,  as  if  to  avoid  the  august  title  which  the 
Master  has  appropriated  to  Himself,  Christians  are  said 
to  "  shine"— not  as  "lights,"  as  our  translators  render  it, 
but—"  as  luminaries  in  the  world"  (Philippians  2. 15);  and 
the  Baptist  is  said  to  have  been  "the  burning  and 
shining"— not  "  light,"  as  in  our  translation,  but— "  to»ip" 
of  his  day  (John  5.  35).  Let  it  be  observed,  too,  that  while 
•the  two  figures  of  salt  and  sunlight  both  express  the  same 
function  of  Christians— their  blessed  Infiuence  on  their  fel- 
low-men—they each  set  this  forth  under  a  different  aspect. 
Salt  operates  internally,  in  the  mass  with  which  it  comes 
In  contact;  the  sunlight  operates  externally,  irradiating 
all  that  it  reaches.  Hence  Christians  are  warily  styled 
"the  salt  of  the  earth"— wifh  reference  to  the  masses  of 
mankind  with  whom  they  are  expected  to  m.x ;  but  "  the 
20 


light  of  the  tfor?d"— with  reference  to  the  vast  and  varie- 
gated surface  which  feels  its  fructifying  and  gladdening 
radiance.  The  same  distinction  is  observable  in  the 
second  pair  of  those  seven  parables  which  our  Lord  spoke 
from  the  Galilean  Lake— that  of  the  "  mustard  seed," 
which  grew  to  be  a  great  overshadowing  tree,  answering 
to  the  sunlight  Which  invests  the  world,  and  that  of  th« 
"leaven,"  which  a  woman  took  and,  like  the  salt,  hid  in 
three  measures  of  meal,  till  the  whole  was  leavened  (ch. 
13.  31-33).  A  city  tliat  is  get  on  an  hiU  cannot  be  hid— 
nor  can  it  be  supposed  to  have  been  so  buiit  except  to  be 
seen  by  many  eyes.  15.  Neither  do  men  light  a  candle 
— or  '  lamp' — and  put  it  under  a  bushel — a  dry  measure 
— but  on  a  candlestick — rather,  'under  the  bushel,  but 
on  the  lamp-stand.'  The  article  is  inserted  in  both  cases 
to  express  the  familiarity  of  everj'  one  with  tliose  house- 
hold utensils,  audit  giveth  light- 'shineth' — unto  all 
that  are  in  tlie  house.  16.  Let  your  light  so  shine  be- 
fore men,  that  they  may  see  your  good  ivorks,  and 
glorify  your  Father  which  is  heaven  —  As  nobody 
liglits  a  lamp  only  to  cover  it  up,  but  places  it  so  conspic- 
uously as  to  give  light  to  all  who  need  light,  so  Christians, 
being  the  light  of  the  world,  instead  of  hiding  their  light, 
are  so  to  hold  it  forth  before  men  tiiat  they  may  see  what  a 
life  the  disciples  of  Christ  lead,  and  seeing  this,  may  glor- 
ify their  Father  for  so  redeeming,  transforming,  and  en- 
nobling earth's  sinful  children,  and  opening  to  themselves 
the  way  to  like  redemption  and  transformation. 

17-48.  Identity  of  these  Principles  with  thosb 
OF  the  Ancient  Economy,  in  Contrast  with  the 
Reigning  Teaditional  Teaching.  Exposition  of  Prin- 
ciples {V.  17-20).  17.  Think  not  that  I  anx  come — '  that  I 
came' — to  destroy  the  La'w,  or  the  Prophets — i.  e.,  '  the 
authority  and  principles  of  the  Old  Testament.'  (On  the 
phrase,  see  ch.  7. 12;  22.  40;  Luke  16.  16;  Acts  13. 15.)  This 
general  way  of  taking  the  phrase  is  mucli  better  tlian  un- 
derstanding "the  Law"  and  "  tiie  Prophets"  separately, 
and  inquiring,  as  many  good  critics  do,  in  -ntliat  sense 
our  Lord  could  be  supposed  to  meditate  the  subversion  of 
each.  To  the  various  classes  of  His  liearers,  who  migiit 
view  such  supposed  abrogation  of  the  Law  and  the 
Prophets  with  very  diflerent  feelings,  our  Lord's  an- 
nouucement  would,  in  effect,  be  sucli  as  tliis— 'Ye  who 
"  tremble  at  tlie  word  of  tlie  Lord,"  fear  not  tliat  I  um 
going  to  sweep  the  foundation  from  under  your  feet:  Ye 
restless  and  revolutionary  spirits,  hope  not  that  I  am 
going  to  headany  revolutionary  movement:  And  ye  wlio 
hypocritically  affect  great  reverence  for  the  Law  and  the 
Prophets,  pre<e/i(i  not  to  find  anything  in  my  teacliing  de- 
rogatory to  God's  living  oracles.'  I  am  not  come  to  de- 
stroy, but  to  fulAl — 'Not  to  subvert,  abrogate,  or  annul, 
but  to  establisli  tlie  Law  and  the  Propliets— to  unfold 
them,  to  embody  them  in  living  form,  and  to  enshrine 
them  in  the  reverence,  affection,  and  clisracter  of  men, 
am  I  come.'  18.  For  verily  I  say  unto  you — Here,  for 
tlie  first  time,  does  that  august  expression  occur  in  our 
Lord's  recorded  teaching,  with  which  we  have  grown  so 
familiar  as  hardly  to  reflect  on  its  full  import.  It  is  tlie 
expression  manifestly,  oi  supreme  legislative  authority ;  and 
as  the  subject  in  connection  with  vvhicli  it  is  uttered  is  the 
Moral  Law,  no  higher  claim  to  an  authority  strictly  Divine 
could  be  advanced.  For  when  we  observe  how  jealously 
Jehovah  asserts  it  as  His  exclusive  prerogative  to  give 
law  to  men  (Leviticus  18.  1-5;  19.37;  26. 1-4;  13-16,  &c.),  such 
language  as  this  of  our  Lord  will  appear  totally  unsuit- 
able, and  indeed  abhorrent,  from  any  creature-lips. 
When  the  Baptist's  words— "I  say  unto  you"  (ch.  3.  9>— 
are  compared  witli  those  of  his  Master  here,  the  difference 
of  the  two  cases  will  be  at  once  apparent.  Till  heaven 
and  earth  pass — Though  even  the  Old  Testament  an- 
nounces the  ultimate  "perdition  of  the  heavens  and  the 
earth,"  in  contrast  with  the  immutability  of  Jehovah 
(Psalm  102. 24-27),  the  prevalent  representation  of  the  heav- 
ens and  the  earth  in  Scripture,  when  employed  as  a  pop- 
ular figure,  is  that  of  iheiv  stability  (Psalm  119. 89-91 ;  Eccle- 
siastes  1.  4 ;  Jeremiah  33.  25,  26).  It  is  the  enduring  stabil- 
ity, then,  of  the  great  truths  and  principles,  moral  and 
spiritual,  of  the  Old  Testament  revelation  which  our  Lord 


Clirisl's  Sermon  on  the  Mount. 


MATTHEW  V. 


The  Sixth  Commandment  Illustrated. 


thus  expresses,  one  jot— the  smallest  of  the  Hebrew  let- 
ters—or one  tittle — one  of  those  little  strokes  by  which 
alone  some  of  the  Hebrew  letters  are  distinguished  from 
others  like  them— sUall  in  no  wise  pass  from  tUe  law, 
till  all  Iks  fulfilled — The  meaning  is,  that '  not  so  much 
as  the  smallest  loss  of  authority  or  vitality  shall  ever 
come  over  tlie  law.'  The  expression,  "till  all  be  ful- 
filled," is  much  the  same  in  meaning  as  '  it  shall  be  had 
in  undiminished  and  enduring  honour,  from  its  greatest 
to  Its  least  requirements.'  Again,  this  general  way  of 
Viewing  our  Lord's  words  here  seems  far  preferable  to 
that  doctrinal  understanding  of  them  which  would  re- 
quire us  to  determine  the  different  kinds  of  "fulfil- 
ment" which  the  moral  and  the  ceremonial  parts  of  it 
were  to  hive.  19.  Whosoever  therefore  shall  break — 
rather,  'dissolve,'  'annul,'  or  'make  invalid'  — one  of 
these  least  commandments — an  expression  equivalent 
to  '  one  of  the  least  of  these  commandments' — and  shall 
teach  men  so — referring  to  the  Pharisees  and  their  teach- 
ing, as  is  plain  from  the  next  verse,  but  of  course  embrac- 
ing all  similar  schools  and  teaching  in  the  Christian 
Church — he  shall  be  called  the  least  in  the  kingdom  of 
heaven- As  the  thing  spoken  of  is  not  the  practical 
breaking,  or  disobeying,  of  the  law,  but  annulling  or 
enervating  »ts  obligation  by  a  vicious  system  of  inter- 
pretation, and  teaching  others  to  do  the  same;  so  the 
thing  threat?ned  is  not  exclusion  from  heaven,  and 
Btill  less  the  lowest  place  in  it,  but  a  degraded  and 
contemptuous  position  in  the  present  stage  of  the  king- 
dom of  God.  In  other  words, '  they  shall  be  reduced  by 
the  retributive  providence  that  overtakes  them,  to  the 
same  condition  of  dishonour  to  which,  by  their  system 
and  their  teaching,  they  have  brought  down  those  eternal 
principles  of  God's  law.'  but  -M^hosoever  shall  do  and 
teach  them — whose  principles  and  teaching  go  to  exalt 
the  authority  and  honour  of  God's  law,  in  its  lowest  as 
well  as  highest  requirements— the  same  shall  be  called 
great  in  the  kingdom  of  heaven—'  shall,  by  that  pi'ovi- 
dence  which  watches  over  the  honour  of  God's  moral 
administration,  be  raised  to  the  same  position  of  author- 
ity and  honour  to  which  they  exalt  the  law.'  80.  For  I 
say  unto  you,  That  except  your  righteousness  shall 
exceed  the  righteousness  of  the  scribes  and  Pharisees 
— The  superiority  to  the  Pharisaic  righteousness  here  re- 
quired is  plainly  in  kind,  not  degree;  for  all  Scripture 
teaches  that  entrance  into  God's  kingdom,  whether  in  its 
present  or  future  stage,  depends,  not  on  the  degree  of 
our  excellence  in  anything,  but  solely  on  our  having  the  / 
character  itself  which  God  demands.  Our  righteousness, 
then— if  it  is  to  contrast  with  the  outward  and  formal 
righteousness  of  the  scribes  and  Pharisees— must  be 
imvard,  vital,  spiritual.  Some,  indeed,  of  the  scribes  and 
Pharisees  themselves  might  have  the  very  righteousness 
here  demanded ;  but  our  Lord  is  speaking,  not  of  persons, 
but  of  the  sj/stem  they  represented  and  taught,  ye  shall 
In  no  case  enter  into  the  kingdom  of  heaven — If  this 
refer,  as  in  the  preceding  verse,  rather  to  the  earthly  stage 
of  this  kingdom,  the  meaning  is,  that  without  a  righteous- 
ness exceeding  that  of  the  Pharisees,  we  cannot  be  mem- 
bers of  It  at  all,  save  in  name.  This  was  no  new  doctrine 
(Romans  2.  28,  29;  9.  6;  Philippians  3.  3).  But  our  Lord's 
teaching  here  stretches  beyond  the  present  scene,  to  that 
everlasting  stage  of  the  kingdom,  where  without  "purity 
of  heart"  none  "shall  see  God." 

Tfie  spirituality  of  the  true  righteou.sness,  in  contrast  ivith 
thgt  of  the  Scribes  and  Pharisees,  illustrated  from  the  Sixth 
Commandment  {v.  21-26).  21.  Ye  have  heard  that  it  ivas 
aaid  by  them  of  old  time— or,  as  in  the  margin, '  to  them 
of  old  time.'  Which  of  these  translations  is  the  right 
one  has  been  much  controverted.  Either  of  them  la 
grammatically  defensible,  though  the  latter  — "/o  the 
ancients"— la  more  consistent  with  New  Testament  usage 
(see  the  Greek  of  Romans  9.  12,  26;  Revelation  6.  11;  9.  4); 
and  most  critics  decide  In  favour  of  it.  But  it  is  not  a 
question  of  Greek  only.  Nearly  all  who  would  translate 
"  to  the  ancients"  take  the  speaker  of  the  words  quoted 
to  he  Moses  in  the  law;  "the  ancients"  to  be  the  people  to 
Whom  Moses  gave  the  law ;  and  the  Intention  of  our  Lord 


here  to  be  to  contrast  His  own  teaching,  more  or  less, 
Avith  that  of  Moses;  either  as  opposed  to  it— as  some  go 
the  length  of  affirming— or  at  least  as  modifying,  enlarg- 
ing, elevating  it.  But  who  can  reasonably  imagine  such 
a  thing,  just  after  the  most  solemn  and  emphatic  procla- 
mation of  the  perpetuity  of  the  law,  and  the  honour  and 
glory  In  which  it  was  to  be  held  under  the  new  economy? 
To  us  It  seems  as  plain  as  possible  that  our  Lord's  one 
object  Is  to  contrast  the  traditional  perversions  of  the  law 
with  the  true  sense  of  It  as  expounded  by  Himself.  A  few 
of  those  who  assent  to  this  still  think  that  "to  the 
ancients"  is  the  only  legitimate  translation  of  the  words; 
understanding  that  our  Lord  is  reporting  what  had  been 
said  to  the  ancients,  not  by  Moses,  but  by  the  perverters 
of  his  law.  Wp  do  not  object  to  this;  but  we  incline  to 
think  (with  Beza,  and  after  him  with  Fritzsche,  Ol- 
SiiAUSEN,  Stier,  and  Bloomfield)  that "  by  the  ancients" 
must  have  been  what  our  Lord  meant  here,  referring  to 
the  corrupt  teachers  ratlier  than  the  perverted  people. 
Thou  Shalt  not  kill : — q.  d.,  'This  being  all  that  the  law 
requires,  whosoever  has  imbrued  his  hands  In  his  broth- 
er's blood,  but  he  only,  is  guilty  of  a  breach  of  this  com- 
mandment;' and  whosoever  shall  kill  shall  be  iu 
danger  of—'  liable  to' — the  judgment — i.  e.,  of  the  sen- 
tence of  those  inferior  courts  of  judicature  which  Avere 
established  in  all  the  principal  towns,  in  compliance 
with  Deuteronomy  10.  16.  Thus  was  this  commandment 
reduced,  from  a  holy  law  of  the  heart-searching  God,  to  a 
mere  criminal  statute,  taking  cognizance  only  of  outward 
actions,  such  as  that  which  we  read  in  Exodus  21. 12;  Le- 
viticus 21.  17.  23.  But  I  say  unto  you — Mark  the  autho- 
ritative tone  In  which— as  Himself  the  Lawgiver  and 
Judge— Christ  now  gives  the  true  sense,  and  explains  the 
deep  reach,  of  the  commandment.  That  whosoever  is 
angry  -with  his  brother  tvithout  a  cause  shall  be  iu 
dangei-  of  the  judgment ;  and  whosoever  shall  say  to 
his  brother,  Raca  :  shall  be  In  danger  of  the  council ; 
but  whosoever  shall  say.  Thou  fool :  shall  be  in  dan- 
ger of  liell  fire— It  is  unreasonable  to  deny,  as  Alex- 
ander does,  that  three  degrees  of  punishment  are  here 
meant  to  be  expressed,  and  to  say  that  it  is  but  a  three- 
fold expression  of  one  and  the  same  thing.  But  Romish 
expositors  greatly  err  in  taking  the  first  two — "the  judg- 
ment" and  "the  council"— to  refer  to  degrees  of  temporal 
punishment  with  which  lesser  sins  were  to  be  visited 
under  the  Gospel,  and  only  the  last — "  hell  fire"— to  refer  to 
the  future  life.  All  three  clearlj"^  refer  to  Divine  retribution, 
and  that  alone,  for  breaches  of  this  commandment; 
thougli  this  Is  expressed  by  an  allusion  to  Jewish  tribu- 
nals. The  "judgment,"  as  already  explained,  was  the 
lowest  of  these;  the  "council,"  or  'Sanhedrim,'— which 
sat  at  Jerusalem— was  the  highest;  while  the  woi-d  used 
for  "hell  fire"  contains  an  allusion  to  the  "valley  of  the 
son  of  Hinnom"  (Joshua  18. 16).  In  this  valley  the  Jews, 
when  steeped  in  idolatry,  went  the  length  of  burning 
their  children  to  Molech  "on  the  high  places  of  Tophet" 
—In  consequence  of  which  good  Joslah  defiled  it,  to  pre- 
vent the  repetition  of  such  abominations  (2  Kings  23.  10); 
and  from  that  time  forward,  if  we  may  believe  the  Jewish 
writers,  a  fire  was  kept  burning  in  it  to  consume  the  car- 
rion and  all  kinds  of  Impurities  that  collected  about  the 
capital.  Certain  it  Is,  that  while  the  final  punishment 
of  the  wicked  is  described  In  the  Old  Testament  by  allu- 
sions to  this  valley  of  Tophet  or  Hinnom  (Isaiah  30.33; 
66.  21),  our  Lord  Himself  describes  the  same  by  merely 
quoting  these  terrific  descriptions  of  the  evangelical 
prophet  (Mark  9.  43-18).  What  precise  degrees  of  unholy 
feeling  towards  our  brother  are  indicated  by  the  words 
"  Raca"  and  "fool"  it  would  be  as  useless  as  It  Is  vain  to 
Inquire.  Every  age  and  every  c«untry  has  its  modes  of 
expressing  such  things ;  and  no  doubt  our  Lord  seized  on 
the  then  current  phraseology  of  unholy  disrespect  and 
contempt,  merely  to  express  and  condemn  the  different 
degrees  of  such  feeling  when  brought  out  In  words,  as  He 
had  Immediately  before  condemned  the  feeling  Itself.  In 
faqt,  so  little  are  we  to  make  of  mere  words,  apart  from 
the  feeling  which  they  express,  that  as  anger  la  expressly 
said  to  have  been  borne  by  our  Lord  towards  His  enemies^ 

21 


ChrisCs  Sermon  on  the  Mount. 


MATTHEW   V. 


The  Seventh  Commandment  lUunlrated. 


though  mixed  with  "  grief  for  the  hardness  of  their  hearts" 
(Mark  3.  6),  and  as  the  apostle  teaches  us  that  there  is  an 
anger  which  is  not  sinful  (Ephesians  4. 26) ;  so  in  the  Epis- 
tle of  James  (2. 20)  we  find  the  words, "  O  vain"  or  '  empty' 
man ;  and  our  Lord  Himself  applies  the  very  word  "fools" 
twice  in  one  breath  to  the  blind  guides  of  the  people  (cli. 
23.  17,  19)— although,  in  both  cases,  it  is  to  false  reason- 
ers  rather  than  persons  that  such  words  are  applied. 
The  spirit,  then,  of  the  whole  statement  may  be  thus 
given:  'For  ages  ye  have  been  taught  that  the  sixth 
commandment,  for  example,  is  broken  only  by  the 
murderer,  to  pass  sentence  upon  whom  is  the  proper 
business  of  the  recognized  tribunals;  but  I  say  unto 
you  that  it  is  broken  even  by  causeless  anger,  which  is  but 
hatred  in  the  bud,  as  hatred  is  incipient  murder  (1  John  3. 
15) ;  and  if  by  the  feelings,  much  more  by  those  words  in 
which  all  ill  feeling,  from  the  slightest  to  the  most  en- 
venomed, are  wont  to  be  cast  upon  a  brother:  and  just  as 
there  are  gradations  in  human  courts  of  judicature,  and 
In  the  sentences  which  they  pronounce  according  to  the 
degrees  of  criminality,  so  will  the  judicial  treatment  of 
all  the  breakers  of  this  commandment  at  the  Divine  tri- 
bunal be  according  to  their  real  criminality  before  the 
heart-searching  Judge.'  Oh  wliat  holy  teaching  is  this ! 
83.  Therefore— to  apply  the  foregoing,  and  show  its  para- 
mount importance— If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brotlier  Iiath  aught 
—of  just  complaint  against  thee;  34.  Leave  there  thy 
gift  before  the  altar,  and  go  thy  -way  ;  first  be  recon» 
ciled  to  thy  brother— The  meaning  evidently  is— not, 
'dismiss  from  thine  own  breast  all  ill  feeling,'  but  'get 
tliy  brother  to  dismiss  from  his  mind  all  grudge  against 
thee.'  and  then  come  and  offer  thy  gift — '  The  picture,' 
says  Tholtjck,  'is  drawn  from  life.  It  transports  us  to 
the  moment  when  the  Israelite,  having  brought  his 
sacrifice  to  the  court  of  the  Israelites,  awaited  the  instant 
when  the  priest  would  approach  to  receive  it  at  his 
hands.  He  waits  with  his  gift  at  the  rails  which  separate 
the  place  where  he  stands  from  the  court  of  the  priests, 
into  wliich  his  offering  will  presently  be  taken,  there  to 
be  slain  by  the  priest,  and  by  him  presented  upon  the 
altar  of  sacrifice.'  It  is  at  this  solemn  moment,  when 
about  to  cast  himself  upon  Divine  mercy,  and  seek  in  liis 
offering  a  seal  of  Divine  forgiveness,  that  the  offerer  is 
supposed,  all  at  once,  to  remember  that  some  brother  has 
a  just  cause  of  complaint  against  him  through  breach  of 
this  commandment  in  one  or  other  of  the  ways  just  indi- 
cated. What  then?  Is  he  to  say.  As  soon  as  I  have 
offered  tliis  gift  I  will  go  straight  to  my  brother,  and 
make  it  up  with  him?  Nay;  but  before  another  step  is 
taken— even  before  the  offering  is  presented— this  recon- 
ciliation is  to  be  sought,  though  the  gift  have  tQ  be  left 
unoflered  before  the  altar.  The  converse  of  the  trath  here 
tauglit  is  very  strikingly  expressed  in  Mark  11.  25,  26: 
"And  when  ye  stand  praying  (in  the  very  act),  forgive,  if 
ye  have  aught  (of  just  complaint)  against  any ;  that  your 
Father  also  which  is  in  heaven  may  forgive  you  your 
trespasses.  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  you."  Hence  the  beauti- 
ful practice  of  the  early  Church,  to  see  that  all  differences 
amongst  brethren  and  sisters  in  Christ  were  made  up,  in 
the  spirit  of  love,  before  going  to  the  Holy  Communion ; 
and  the  Church  of  England  has  a  rubrical  direction  to 
this  effect  in  her  Communion  service.  Certainly,  if  this 
be  the  highest  act  of  worship  on  earth,  such  reconcilia- 
tion—though obligatory  on  all  other  occasions  of  worship 
— must  be  peculiarly  so  then.  35.  Agree  with  thine  ad- 
versary—thine opponent  in  a  matter  cognizable  by  law. 
quickly,  -whiles  thou  art  In  the  way  wrlth  him—"  to 
the  magistrate,"  as  in  Luke  12. 58 ;  lest  at  any  time— here, 
rather, '  lest  at  all,'  or  simply '  lest' — the  adversary  deliver 
thee  to  the  Judge,  and  the  Judge — having  pronounced 
thee  in  the  wrong— deliver  thee  to  the  officer— the  official 
whose  business  it  is  to  see  the  sentence  carried  into  effect, 
and  thou  be  cast  Into  prison.  36.  Verily  I  say  unto 
thee.  Thou  shalt  by  no  means  come  out  tlience,  All 
thou  hast  paid  the  uttermost  farthing— a  fractional 
Roman  coin,  to  which  our  "farthing"  answers  suffl- 
22 


ciently  well.  That  our  Lord  meant  here  merely  to  give 
a  piece  of  prudential  advice  to  his  hearers,  to  keep  out  of 
the  hands  of  the  law  and  its  officials  by  settling  all  dis- 
putes with  one  another  privately,  is  not  for  a  moment  to 
be  supposed,  though  there  are  critics  of  a  scliool  low 
enough  to  suggest  this.  The  concluding  words—"  Verily 
I  say  unto  thee.  Thou  shalt  by  no  means  come  out,"  &c. — 
manifestly  show  that  though  the  language  is  drawn  from 
human  disputes  and  legal  procedure,  He  is  dealing  with 
a  higher  than  any  human  quarrel,  a  higher  than  any 
human  tribunal,  a  higher  than  any  human  and  temporal 
sentence.  In  this  view  of  the  words — in  which  nearly  all 
critics  worthy  of  the  name  agree— the  spirit  of  them  may 
be  thus  expressed :  'In  expounding  the  sixth  command- 
ment, I  have  spoken  of  offences  between  man  and  man  ; 
reminding  you  that  the  olfender  has  another  party  to 
deal  with  besides  him  whom  he  has  wronged  on  earth, 
and  assuring  you  that  all  worship  offered  to  tlie  Searcher 
of  hearts  by  one  who  knows  that  a  brotlier  has  just  cause 
of  complaint  against  him,  and  yet  takes  no  steps  to  re- 
move it,  is  vain :  But  I  cannot  pass  from  this  subject 
without  reminding  you  of  One  whose  cause  of  complaint 
against  you  is  far  more  deadly  than  any  that  man  can  have 
against  man:  and  since  with  that  Adversary  you  are 
already  on  tlie  way  to  judgment,  it  will  be  your  wisdom 
to  make  up  the  quarrel  without  delay,  lest  sentence  of 
condemnation  be  pronounced  upon  you,  and  then  will 
execution  straightway  follow,  from  tlie  effects  of  which 
you  shall  never  escape  as  long  as  any  remnant  of  tlie 
offence  remains  unexpiated.'  It  will  be  observed  that  as 
the  principle  on  which  we  are  to  "agree"  with  this  "Ad- 
versary" is  not  here  specified,  and  tlie  precise  riatureot 
tlie  retribution  that  is  to  light  upon  the  despisers  of  this 
warning  is  not  to  be  gathered  from  the  mere  use  of  tlio 
word  "prison;"  so,  the  remedilessness  of  tlie  punishment 
is  not  in  so  many  words  expressed,  and  still  less  is  its 
actual  cessation  taught.  The  language  on  all  these  points 
is  designedly  general;  but  it  may  safely  be  said  that  the 
unending  duration  of  future  punishment— elsewhere  so 
clearly  and  awfully  expressed  by  our  Lord  Himself,  as  in 
V.  29  and  30,  and  Mark  9.  43,  48— is  the  only  doctrine  with 
which  His  language  here  quite  naturally  and  fully  accords. 
(Cf.  ch.  18. 30, 34.) 

The  same  subject  illustrated  from  the  Seventh  Command- 
ment (v.  27-32).  37.  Ye  have  heard  that  It  was  said— Tlie 
words  "  by,"  or  "to  them  of  old  time,"  in  tliis  verse  are 
, insufficiently  supported,  and  probably  were  not  in  the 
original  text.  Thou  shalt  not  commit  adultery — Inter- 
preting this  seventh,  as  they  did  the  sixtli  command- 
ment, the  traditional  perverters  of  the  law  restricted  the 
breach  of  it  to  acts  of  criminal  intercourse  between,  or 
with,  married  persons  exclusively.  Our  Lord  now  dissi- 
pates sucli  delusions.  38.  But  I  say  unto  you,  That 
whosoever  looketh  on  a  'tvoman  to  lust  after  her — 
witli  the  intent  to  do  so,  as  the  same  expression  is 
used  in  ch.  6.1;  or,  with  the  full  consent  of  his  will, 
to  feed  thereby  his  unholy  desires — hath  vomntitted 
adultery  Avlth  her  already  In  Ills  heart — We  are  not 
to  suppose,  from  the  word  here  used— "adultery"— that 
our  Lord  means  to  restrict  the  breach  of  this  com- 
mandment to  married  persons,  or  to  criminal  inter- 
course with  such.  The  expressions,  "whosoever  looketh," 
and  "  looketh  upon  a  ivoman"  seem  clearly  to  extend  tho 
range  of  this  commandment  to  all  forms  of  impurity,  and 
the  counsels  which  follow— as  they  most  certainly  were 
intended  for  all,  whether  married  or  unmarried — see'm 
to  confirm  this.  As  in  dealing  with  the  sixth  com- 
mandment our  Lord  first  expounds  it,  and  then  in  the 
four  following  verses  applies  His  exposition,  so  here 
He  first  expounds  the  seventh  commandment,  and 
then  in  the  four  following  verses  applies  His  expo- 
sition. 39.  And  If  thy  right  eye— the  readier  and  the 
dearer  of  the  two;  offend  thee- be  a  'trap-spring,'  or 
as  in  the  New  Testament,  be  'an  occasion  of  stumbling' 
to  thee — pluck  it  out  and  cast  It  from  thee — imply- 
ing a  certain  indignant  promptitude,  lieedless  of  what- 
ever cost  to  feeling  the  act  may  involve.  Of  course,  it  is 
not  the  eye  simply  of  which  our  Lord  speaks— as  if  exs(^u• 


CJirisCn  Sermon  on  the  Mount. 


MATTHEW   V, 


TJie  Third  Commandment  Illustrated 


Hon  were  to  be  done  upon  the  bodily  organ— though  there 
have  been  fanatical  ascetics  who  have  both  advocated  and 
practised  this,  showing  a  very  low  apprehension  of  spir- 
itual things— but  the  offending  eye,  or  the  eye  considered  as 
Uie  occasion  of  sin  ;  and  consequently,  only  the  sin/ul  ex- 
ercise of  the  organ  which  is  meant.  For  as  one  might  put 
out  his  eyes  without  In  the  least  quenching  the  lust  to 
which  they  ministered,  so,  "If  thine  eye  be  single,  thy 
whole  body  shall  be  full  of  light,"  and,  when  directed  by  a 
holy  mind,  becomes  an  "  instrument  of  righteousness  unto 
God."  At  the  same  time.  Just  as  by  cutting  off  a  hand,  or 
plucking  out  an  eye,  the  power  of  acting  and  of  seeing 
would  be  destroyed,  our  Lord  certainly  means  that  we 
are  to  strike  cU  the  root  of  such  unholy  dispositions,  as  well 
as  cut  off  the  occasions  which  t«nd  to  stimulate  them. 
for  It  Is  profitable  for  thee  that  oue  of  thy  members 
•houltl  perish,  aud  not  that  thy  whole  body  should 
be  cast  Into  hell — He  who  despises  the  warning  to  "cast 
from  him,"  with  indignant  promptitude,  an  offending 
member,  will  And  his  whole  body  "  cast,"  with  a  retribu- 
tive promptitude  of  indignation,  "Into  hell."  Sharp  lan- 
guage, this,  from  the  lips  of  Love  incarnate!  30.  And  If  thy 
righthand— the  organ  ot  action,  towhlch  the  eye  excites— 
offend  thee,  cut  It  off,  and  cast  It  from  thee  (  for  It  Is 
profitable,  &c.— See  on  v.  29.  The  repetition.  In  Identical 
terms,  df  such  stern  truths  and  awful  lessons  seems  cha- 
racteristic of  our  Lord's  manner  of  teaching.  Cf.  Mark  9. 
43-48.  31.  It  hatli  been  suld — This  shortened  form  was 
perhaps  intentional,  to  mark  a  transition  from  the  com- 
mandments of  the  Decalogue  to  a  civil  enactment  on  the 
subject  of  Divorce,  quoted  from  Deuteronomy  24. 1.  The 
law  of  Divorce— according  to  Its  strictness  or  laxity— has 
so  intimate  a  bearing  upon  purity  in  the  married  life, 
that  nothing  could  be  more  natural  than  to  pass  from  the 
Beventh  commandment  to  the  loose  views  on  that  subject 
then  current.  Whosoever  shall  put  aivay  his  wife,  let 
him  give  her  a  writing  of  divorcement — a  legal  check 
upon  reckless  and  tyrannical  separation.  The  one  legiti- 
mate ground  of  divorce  allowed  by  the  enactment  just 
quoted  was  "some  uncleanness" — In  other  words,  conju- 
gal infidelity.  But  while  one  school  of  interpreters  (that 
of  Shammai)  explained  this  quite  correctly,  as  prohibit- 
ing divorce  in  every  case  save  that  of  adultery,  another 
school  (thatof  HUlel)  stretched  the  expression  so  far  as  to 
Include  everything  in  the  wife  offensive  or  disagreeable 
to  the  husband- a  view  of  the  law  too  well  fitted  to  min- 
ister to  caprice  and  depraved  Inclination  not  to  And  ex- 
tensive favour.  And,  Indeed,  to  this  day  the  Jews  allow 
divorces  on  the  most  frivolous  pretexts.  It  was  to  meet 
tliis  that  our  Lord  uttered  what  follows:  32.  But  I  say 
unto  you.  That  whosoever  shall  put  away  his  wife, 
saving  for  the  cause  of  fornication,  causeth  her  to 
commit  adultery — i.e.,  drives  her  into  it  in  case  she 
marries  again  ;  and  whosoever  shall  marry  Iter  that  is 
divorced—for  anything  short  of  conjugal  Infidelity — com- 
mitteth  adultery- for  If  the  commandment  is  broken 
by  the  one  party,  it  must  be  by  the  other  also.  But  see 
on  ch.  19.  4-9.  Whether  the  Innocent  party,  after  a  just 
divorce,  may  lawfully  marry  again,  is  not  treated  of  here. 
The  Church  of  Rome  says,  No;  but  the  Greek  and  Prot- 
estant Churches  allow  it. 

Same  mbject  iUunlraled  from  the  Third  Commandment  (v. 
8.VT7).  33,  Again,  ye  have  heard  that  it  hath  been  said 
by  them  of  old  time.  Thou  shalt  not  fors^vear  tliyself— 
These  are  not  the  precise  words  of  Exodus  20. 1 ;  but  they 
express  all  that  it  was  currently  understood  to  condemn, 
viz.,  false  swearing  (Leviticus  19.  12,  &c.).  This  Is  plain 
from  what  follows.  But  I  say  unto  you,  S^vear  not  at 
all— Tluit  this  was  meant  to  condemn  swearing  of  every 
kind  and  on  every  occasion— as  the  Society  of  Friends 
and  some  other  ultra-moralists  allege— Is  not  for  a  n»o- 
ment  to  be  thought.  For  even  Jehovah  is  said  once  and 
agaiii  to  have  sworn  by  Himself;  and  our  Lord  certainly 
answered  upon  oath  to  a  question  put  to  Him  by  the  higli 
priest;  and  the  apostle  several  times,  and  In  the  most 
solemn  language,  takes  God  to  witness  that  he  spoke  and 
wrote  the  truth ;  and  It  Is  Inconceivable  that  our  Lord 
should  here  have  quoted  the  precept  about  not  forswear- 


ing ourselves,  but  performing  to  the  Lord  our  oaths,  only 
to  give  a  precept  of  His  own  directly  In  the  teeth  of  it. 
Evidently,  it  is  'swearing  in  common  Intercourse  and  on 
frivolous  occasions  '  that  Is  here  meant.  Frivolous  oaths 
were  indeed  severely  condemned  In  the  teaching  of  the 
times.  But  so  narrow  was  the  circle  of  them  that  a  man 
might  swear,  says  Lightfoot,  a  hundred  thousand  times 
and  yet  not  be  guilty  of  vain  swearing.  Hardly  anything 
was  regarded  as  an  oath  if  only  the  name  of  God  were  not 
In  it;  just  as  among  ourselves,  as  Trench  well  remarks, 
a  certain  lingering  reverence  for  the  name  of  God  leads  to 
cutting  off  portions  of  His  name,  or  uttering  sounds 
nearly  resembling  it,  or  substituting  the  name  of  some 
heathen  deity,  in  profane  exclamations  or  asseverations. 
Against  all  this  our  Lord  now  speaks  decisively;  teach- 
ing His  audience  that  every  oath  carries  an  appeal  to 
God,  whether  named  or  not.  neither  by  heaven  ;  for  it 
is  God's  throne  t  35.  Nor  by  the  earth  |  for  it  is  his 
footstool  (quoting  Isaiah  66.  1);  neither  by  Jerusalem 
for  it  Is  the  city  of  the  great  King  (quoting  Psalm  48.  2). 
36.  Neither  shalt  thou  s^vcar  by  thy  head,  because 
thou  canst  not  make  one  hair  white  or  black.  In  the 
other  oaths  specified,  God's  name  was  profaned  quite  as 
really  as  if  His  name  had  been  uttered,  because  it  was  in- 
stantly suggested  by  the  mention  of  His  "throne,"  His 
"  footstool,"  His  "city."  But  in  swearing  by  our  own  ^«ad 
and  the  like,  the  objection  lies  in  their  being  'beyond  our 
control,'  and  therefore  profanely  assumed  to  have  a  sta- 
bility which  they  have  not.  37.  But  let  your  commu- 
nication—'your  word,'  in  ordinary  intercourse,  be.  Yea, 
yea;  Nay,  nay;  'Let  a  simple  Ke^  and  iVo  suffice  in  af- 
firming the  truth  or  the  untruth  of  anything.'  (See  James 
5. 12,  and  2  Corinthians  1.  17, 18.)  for  -whatsoever  is  more 
than  these  cometh  of  evil- not '  of  the  evil  one ;'  though 
an  equally  correct  rendering  of  the  words,  and  one 
which  some  expositors  prefer.  It  is  true  that  all  evil  in 
our  world  is  originally  of  the  devil,.that  it  forms  a  king- 
dom at  the  head  of  which  he  sits,  and  that,  in  every  man- 
ifestation of  it  he  has  an  active  part.  But  anj'  reference 
to  this  here  seems  unnatural,  and  the  allusion  to  this  pas- 
sage in  the  Epistle  of  Jamos  (5. 12)  seems  to  show  that  this 
is  not  the  sense  of  It:  "Let  your  yea  be  yea;  and  your 
nay,  nay ;  lest  ye  fall  into  condemnation."  The  untruthful- 
ness of  our  corrupt  nature  shows  itself  not  only  in  the 
tendency  to  deviate  from  the  strict  truth,  but  in  the  dis- 
position to  suspect  others  of  doing  the  same ;  and  as  this 
is  not  diminished,  but  rather  aggravated,  by  the  habit  of 
confirming  what  we  say  by  an  oath,  we  thus  run  the  risk 
of  having  all  reverence  for  God's  holy  name,  and  even  for 
strict  truth,  destroyed  in  our  hearts,  and  so  "fall  into 
condemnation."  The  practice  of  going  beyond  Yes  and 
No  in  affirmations  and  denials'- as  if  our  word  for  it  were 
not  enough,  and  we  expected  others  to  question  it — 
springs  from  that  vicious  root  of  untruthfulness  which  hi 
only  aggravated  by  the  very  effort  to  clear  ourselves 
of  the  suspicion  of  it.  And  just  as  swearing  to  the  truth 
of  what  we  say  begets  the  disposition  it  Is  designed  to  re- 
move, so  the  love  and  reign  of  truth  in  the  breasts  of 
Christ's  disciples  reveals  itself  so  plainly  even  to  those 
who  themselves  cannot  be  trusted,  that  their  simple  Yes 
and  No  come  soon  to  be  more  relied  on  than  the  most  sol- 
emn asseverations  of  others.  Thus  does  the  grace  of  our 
Lord  Jesus  Christ,  like  a  tree  Cast  into  the  bitter  waters 
of  human  corruption,  heal  and  sweeten  them. 

Same  Subject— Retaliation  {v.  38-42).  "We  have  here  the 
converse  of  the  preceding  lessons.  They  were  negative: 
these  are  positive.  38.  Te  have  heard  that  it  hath  been 
said  (Exodus  21.  2;?-25;  Leviticus  24.  19,20;  Deuteronomy 
19.  21),  An  eye  for  an  eye,  and  a  tooth  for  a  tooth — i.  e., 
whatever  penalty  was  regarded  as  a  proper  equivalent  for 
these.  This  law  of  retribution — designed  to  take  ven- 
geance out  of  the  hands  of  private  persons,  and  commit 
It  to  the  magistrate— was  abused  In  the  opposite  way  to 
the  commandments  of  the  Decalogue.  While  they  were 
reduced  to  the  level  of  civil  enactments,  this  judicial 
regulation  was  held  to  be  a  warrant  for  taking  redress 
Into  their  own  hands,  contrary  to  the  Injunctions  of  Ihe 
Old  Testament  Itself  (Proverbs  20.  22;  24.  29).    39.  But  I 

23 


Christ's  Sermon  on  the  Mount, 


MATTHEW  VI. 


Against  Ostentation  in  RighteousMSS, 


say  unto  yoii,  That  ye  resist  not  evil ;  but  wliosoever 
Bliall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
Other  also— Our  Lord's  own  meek,  yet  dignifled  bearing, 
when  smitten  rudely  on  the  cheels  (John  18.  22, 23),  and*io< 
literally  presenting  the  other,  is  tlie  best  comment  on  these 
words.  It  is  the  preparedness,  alter  one  indignity,  not  to 
Invite  but  to  submit  meekly  to  another,  without  retalia- 
tion, wliich  tliis  strong  language  is  meant  to  convey.  40. 
And  If  any  man  ^vlll  sue  thee  at  tlie  la^v,  and  take  a^vay 
tliy  coat— tlie  inner  garment ;  in  pledge  for  a  debt  (Exodus 
22.  26,  27)— let  hln»  have  thy  cloak  also— the  outer  and 
m^ore  costly  garment.  This  overcoat  was  not  allowed  to 
be  retained  over  night  as  a  pledge  from  the  poor,  because 
they  used  it  for  a  bed-covering.  41.  And  whosoever 
shall  compel  thee  to  go  a  mile,  go  with  hlnu  twain— 
an  allusion,  probably,  to  the  practice  ol  the  Romans  and 
some  Eastern  nations,  who,  when  government  despatches 
had  to  be  forwarded,  obliged  the  people  not  only  to  fur- 
nish horses  and  carriages,  but  to  give  personal  attend- 
ance, often  at  great  inconvenience,  when  required.  But 
the  thing  here  demanded  is  a  readiness  to  submit  to  un- 
reasonable demands  of  whatever  kind,  rather  than  raise 
quarrels,  with  all  the  evils  resulting  from  them.  What 
follows  is  a  beautiful  extension  of  this  precept.  4a.  Give 
to  him  that  asketli  thee — The  sense  of  unreasonable  ask- 
ing is  here  implied  (cf.  Luke  6.  30).  and  from  him  that 
would  borro-»v  of  thee  turn  not  thou  away — Though  the 
word  signifies  classically  '  to  have  money  lent  to  one  on 
security,'  or  '  with  interest,'  yetas  this  was  not  the  original 
sense  of  the  word,  and  as  usury  was  forbidden  among  the 
Jews  (E::^odus  22.  25,  ifec),  it  is  doubtless  simple  borrowing 
which  our  Lord  here  means,  as  indeed  the  wliole  strain 
of  the  exhortation  implies.  Tills  sliows  that  such  coun- 
sels as  "  Owe  no  man  anything"  (Romans  13.  8),  are  not  to 
be  taken  absolutely ;  else  the  Scripture  commendations 
of  the  righteous  for  "lending"  to  his  necessitous  brother 
(Psalm  37. 36 ;  112. 5 ;  Luke  6. 37)  would  have  no  application. 
turn  not  tJiou  away— a  grapliic  expression  of  unfeeling 
refusal  to  relieve  a  brother  in  extremity. 

Same  Subject— Love  to  Enemies  {v.  43-48).  43.  Ye  have 
heard  that  It  hath  been  said— (Leviticus  19. 18.)  Thou 
Shalt  love  thy  neighbour— To  this  the  corrupt  teachers 
added,  and  hate  thine  enemy— as  if  the  one  were  a 
legitimate  inference  from  the  other,  instead  of  being  a  de- 
testable gloss,  as  Bengel  indignantly  calls  it.  Light- 
foot  quotes  some  of  the  cursed  maxims  inculcated  by 
those  traditionists  regarding  the  proper  treatment  of  all 
Gentiles.  No  wonder  tliat  tlie  Romans  charged  the  Jews 
with  hatred  of  the  human  race.  44.  But  I  say  unto  you, 
liove  your  enemies— The  word  here  used  denotes  moral 
love,  as  distinguished  from  the  other  word,  whicli  ex- 
presses jiersonal  affection.  Usually,  the  former  denotes 
•complacency  in  the  chafacter'  of  the  person  loved;  but 
here  it  denotes  the  benignant,  compassionate  outgoings 
©f  desire  for  another's  good,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray  for  them 
w^hlch  despltefuUy  use  you,  and  persecute  you- The 
best  commentary  on  these  matchless  counsels  is  the 
bright  example  of  Him  who  gave  them.  (See  1  Peter  2. 
21-24;  and  cf.  Romans  12.  20,  21;  1  Corinthians  4. 12 ;  1  Peter 
3.9.)  But  though  such  precepts  were  never  before  ex- 
pressed—perhaps not  even  conceived— with  such  breadth, 
precision,  and  sharpness  as  here,  our  Lord  is  here  only  the 
incomparable  Interpreter  of  the  law  in  force  from  the  be- 
ginning; and  this  is  the  only  satisfactory  view  of  the  en- 
tire strain  of  this  Discourse.  45.  That  ye  may  be  the 
children—'  that  ye  may  be  sons'— of  your  Father  which 
is  In  heaven— The  meaning  is, 'that  ye  may  show  your- 
selves to  be  such  by  resembling  Him'  (cf.  v.  9  and  Ephe- 
sians  5. 1).  for  he  maketh  his  sun—'  your  Father's  sun.' 
Well  might  Bengel  exclaim,  'Magnificent  appellation!' 
— to  rise  on  the  evil  and  on  the  good,  and  sendetli  rain 
on  the  just  and  on  the  unjust— rather  (without  the 
article) '  on  evil  and  good,  and  on  just  and  unjust.'  When 
we  find  God's  own  procedure  held  up  for  imitation  in  the 
law,  and  much  miore  in  the  prophets  (Leviticus  19.  2;  20. 
26;  and  cf.  1  Peter  1. 15, 16),  we  may  see  that  the  principle 
of  this  surprising  verse  was  nothing  new :  but  the  form 
24 


of  it  certainly  is  that  of  One  who  spake  as  never  man 
spake.  46.  For  If  ye  love  them  -which  love  you,  -what 
revrard  have  ye  t  do  not  even  the  publicans  tlie  same  1 

— The  publicans,  as  collectors  of  taxes  due  to  the  Roman 
government,  were  ever  on  this  account  obnoxious  to  the 
Jews,  who  sat  uneasy  under  a  foreign  yoke,  and  disliked 
whatever  brought  this  unpleasantly  before  them.  But 
the  extortion  practised  by  this  class  made  them  hateful  to 
the  community,  who  in  their  current  speech  ranked  tliem 
with  "harlots."  Nor  does  our  Lord  scruple  to  speak  of 
them  as  others  did,  which  we  may  be  sure  He  never  would 
if  it  had  been  calumnious.  The  meaning,  then,  is,  'In 
loving  those  who  love  you,  there  is  no  evidence  of  superior 
principle;  the  worst  of  men  will  do  this :  even  a  pulDlican 
will  go  that  length.'  47.  And  If  ye  salute  your  breth- 
ren only — of  the  same  nation  and  religion  with  your- 
selves— -what  do  ye  more  [than  others]  1 — 'what  do  ye 
uncommon'  or  'extraordinary?'  ».  e.,  wherein  do  ye  excell 
do  not  even  the  publicans  sol — The  true  reading  here 
appears  to  be,  'Do  not  even  the  heathens  the  same?'  Cf. 
ch.  18.  17,  where  the  excommunicated  person  is  said  to  be 
"as  an  heathen  man  and  a  publican."  48.  Be  ye  there- 
fore—rather, '  Ye  shall  therefore  .be,'  or  '  Ye  are  therefore 
to  be,'  as  My  disciples  and  in  My  kingdom— perfect,  or 
'complete.'  Manifestly,  our  Lord  here  speaks,  not  of  de- 
grees of  excellence,  but  of  the  kind  of  excellence  which 
was  to  distinguish  His  disciples  and  characterize  His 
kingdom.  When  therefore  He  adds,  even  as  your  Father 
whlcli  Is  in  heaven  Is  perfect.  He  refers  to  that  full- 
orbed  glorious  completeness  which  is  in  the  great  Divine 
Model,  "  their  Father  which  is  in  heaven." 

CHAPTER   VI. 

Sermon  on  the  Mount — continued.  Ver.  1-18.  Ftjrthhb 
Illustration  of  the  Righteousness  of  the  Kingdom 
— ITS  Unostentatiousness.  General  Caution  against  Os- 
tentation in  Religious  Duties  (v.  1).  1.  Take  heed  that  ye 
do  not  your  alms— But  the  true  reading  seems  clearly  to 
be  '  your  righteousness.'  The  external  authority  for  both 
readings  is  pretty  nearly  equal;  but  internal  evidence  is 
decidedly  in  favour  of  'righteousness.'  The  subject  of 
the  second  verse  being  'almsgiving,'  that  word— so  like 
the  other  in  Greek— might  easily  be  substituted  for  it  by 
the  copyist:  whereas  the  opposite  would  not  be  so  likely. 
But  it  is  still  more  in  favour  of  "righteousness,"  that 
if  we  so  read  the  first  verse,  it  then  becomes  a  general 
heading  for  this  whole  section  of  the  Discourse,  incul- 
cating unostentatiousness  in  all  deeds  of  rigliteousness— 
Almsgiving,  Prayer,  and  Fasting  being,  in  that  case,  but 
selected  examples  of  this  righteousness;  whereas,  if  we 
read,  "  Do  not  your  alms,"  &c.,  this  first  verse  will  have  no 
reference  but  to  that  one  point.  By  "righteousness,"  in 
this  case,  we  are  to  understand  that  same  righteousness  of 
the  kingdom  of  heaven,  whose  leading  features— in  oppo- 
sition to  traditional  perversionsof  it— it  is  the  great  object 
of  this  Discourse  to  open  up;  that  rigliteousness  of  which 
the  Lord  saj's,  "Except  your  righteousness  shall  exceed  the 
righteousness  of  tlie  scribes  and  Pharisees,  ye  shall  in  no 
case  enter  into  the  kingdom  of  heaven"  (oh.  5.  20).  To 
"do"  this  righteousness,  was  an  old  and  well-understood 
expression.  Thus,  "  Blessed  is  he  that  doeth  righteous- 
ness at  all  times"  (Psalm  106.  3).  It  refers  to  the  cu:tings  of 
righteousness  in  tlie  life — the  outgoings  of  the  gracious 
nature— of  which  our  Lord  afterwards  said  to  His  disci- 
ples, "Herein  is  my  Fatlier  glorified,  tliat  ye  bear  much 
fruit;  so  shall  ye  be  my  disciples"'  (John  15.8).  before 
men,  to  be  seen  of  them— 'with  the  view'  or  'intention 
of  being  beheld  of  them.'  See  the  same  expression  in  ch. 
5.  28.  True,  He  had  required  them  to  let  their  light  so 
shine  before  men  that  they  might  see  their  good  works, 
and  glorify  their  Father  which  is  in  heaven  (ch.  5.  16). 
But  this  is  quite  consistent  witli  not  making  a  display  of 
our  rigliteousness  for  self-glorification.  In  fact,  the  doing 
of  the  former  necessarily  implies  our  not  doing  the  latter. 
otherwise  ye  have  no  re-»vard  of  your  Father  which 
is  In  heaven— When  all  duty  is  done  to  God— as  primarl* 
ly  enjoining  and  finally  judging  of  it— He  will  take  car» 


Clhrist's  Sermon  on  the  Mount. 


MATTHEW  VI. 


The  Lord's  Prayer  a  Model. 


that  it  be  duly  recognized ;  but  wlien  done  purely  for  os- 
tentation, God  cannot  own  it,  nor  is  His  judgment  of  it 
even  tlioughtof— God  accepts  only  what  is  done  to  Him- 
self. So  much  for  the  general  principle.  Now  follow 
three  illustrations  of  it. 

Almsgiving  (v.  2-4).  )S.  Therefore,  -when  tlion  doest 
tlilne  alms,  do  not  sound  a  trumpet  before  thee — Tlie 
expression  is  to  be  taken  figuratively  for  blazoning  it. 
Hence  our  expression  to  'trumpet.'  as  the  hypocrites 
do— This  word— of  such  frequent  occurrence  in  Scripture, 
signifying  primarily 'one  who  acts  a  part' — denotes  one 
who  either  pretends  to  be  what  he  is  not  (as  here),  or  dis- 
sembles wliat  he  really  is  (as  in  Luke  12.  1,  2).  lii  the  syn- 
agogues and  In  tlie  streets— the  places  of  religious  and 
secular  resort — that  they  may  have  glory  of  men. 
Verily  I  say  unto  you — In  such  august  expressions,  it  is 
the  Lawgiver  and  Judge  Himself  that  we  hear  speaking 
to  us.  They  have  their  reward— All  they  wanted  was 
liuman  applause,  and  they  have  it— and  with  it,  all  they 
will  ever  get.  3.  But  when  thou  doest  alms,  let  not  thy 
left  hand  kno^v  what  thy  right  liaud  doeth — '  So  far 
from  making  a  display  of  it,  dwell  not  on  it  even  In  thine 
own  thoughts,  lest  it  minister  to  spiritual  pride.'  4. 
That  thine  alms  may  be  in  secret,  and  thy  Fatlier 
vt'hich  sccth  in  secret  [Himself]  shall  re-ward  thee 
openly— The  woi"d  "  Himself"  appears  to  be  an  unauthor- 
ized addition  to  the  text,  which  the  sense  no  doubt 
suggested.  See  1  Timothy  5.  25;  Romans  2. 16;  1  Corin- 
thians 4.  5. 

P-rayer  {v.  5,  C).  5.  And  wlien  thou  prayest,  tliou 
Shalt— or,  according  to  the  preferable  reading,  'when  ye 
pray  ye  shall' — not  be  as  the  hypocrites  are :  for  they 
love  to  pray  standing  in  the  synagogues  and  In  the 
corners  of  the  streets  (see  on  v.  2),  that  they  may  be 
seen  of  men.  Verily  I  say  unto  you.  They  have,  &c. — 
The  standing  posture  in  prayer  was  the  ancient  practice, 
alike  in  the  Jewish  and  in  the  early  Christian  Church,  as 
is  well  known  totlie  learned.  But  of  course  this  con- 
spicuous posture  opened  the  way  for  the  ostentatious.  6. 
But  thou,  when  thou  prayest,  enter  Into  thy  closet — 
a  'place  of  i-etirement' — and  ^vhen  thou  hast  shut  thy 
door,  pray  to  thy  Father  which  Is  in  secret ;  and  tliy 
Father  which  seeth  in  secret  shall  re^^vard  thee 
openly— Of  course  it  is  not  the  simple  publicity  of  prayer 
which  is  here  condemned.  It  maj'  be  offered  in  any  cir- 
cumstances, however  open,  if  not  prompted  by  tlie  spirit 
of  ostentation,  but  dictated  by  the  great  ends  of  prayer 
itself.  It  is  the  retiring  character  of  true  prayer  which  is 
here  taught. 

fjupplementari/  Directions,  and  Model  Prayer  (v.  7-15),  7. 
But  -when  ye  pray,  use  not  vain  repetitions — '  Babble 
not'  would  be  a  better  rendering,  both  for  the  form  of  the 
word— whicli  in  both  languages  is  intended  to  imitate  the 
sound— and  for  the  sense,  which  expresses  not  so  much 
the  repetition  of  the  same  words  as  a  senseless  multipli- 
cation of  them;  as  appears  from,  what  follows,  as  the 
Iteatheu  do  t  for  they  think  that  they  shall  be  lieard 
for  their  much  speaking— This  method  of  heathen  de- 
votion is  still  observed  by  Hindoo  and  Mohammedan  de- 
votees. With  the  Jews, says  Lightfoot,  it  was  a  maxim, 
that  'Every  one  who  multiplies  prayer  is  heard.'  In  the 
Church  of  Rome,  not  only  Is  it  carried  to  a  shameless  ex- 
tent, but,  as  Tholuck  justly  observes,  the  very  prayer 
which  our  Lord  gave  as  an  antidote  to  vain  repetitions  is 
the  most  abused  to  tliis  superstitious  end ;  the  number  of 
times  it  Is  repeated  counting  for  so  much  more  merit.  Is 
not  this  just  that  characteristic  feature  of  heathen  devo- 
tion whicli  our  Lord  here  condemns?  But  praying  much, 
and  using  at  times  the  same  words,  \anol  here  condemned, 
and  has  the  tixample  of  our  Lord  Himself  In  its  favour, 
e.  Be  not  ye  therefore  like  unto  them  s  for  your 
Father  knoweth  ivhat  things  ye  have  need  of  before 
ye  ask  him- and  so  needs  not  to  be  informed  of  our 
wants,  any  more  than  to  be  roused  to  attend  to  them  by 
our  incessant  speaking.  What  a  view  of  God  is  here 
given,  in  sharp  contrast  with  the  gods  of  the  heathen! 
But  let  it  be  carefully  noted  that  it  is  not  as  the  general 
FoUher  of  mankind  that  our  Lord  says,  "  Your  Father" 


knoweth  what  ye  need  before  ye  ask  it;  lor  It  is  not  men, 
as  such,  that  He  is  addressing  in  this  Discourse,  but  His 
own  disciples— the  poor  in  spirit,  the  mourners,  the  meek, 
hungry  and  thirsty  souls,  the  merciful,  the  pure  in  heart, 
the  peacemakers,  who  allow  themselves  to  have  all  man- 
ner of  evil  said  against  them  for  the  Son  of  man's  sake — 
in  short,  the  new-born  children  of  God,  who,  making 
their  Father's  interests  their  own,  are  here  assured  that 
their  Father,  in  return,  makes  their  interests  His,  and 
needs  neither  to  be  told  nor  to  be  reminded  of  their  wants. 
Yet  He  will  have  His  children  pray  to  Him,  and  links  all 
His  promised  supplies  to  their  petitions  for  them;  thus 
encouraging  us  to  draw  near  and  keep  near  to  Him,  to 
talk  and  walk  with  him,  to  open  our  every  case  to  Him, 
and  assure  ourselves  that  thus  asking  we  shall  receive — 
thus  seeking  we  shall  find- thus  knocking  it  shall  be 
opened  to  us.  9.  After  this  manner — more  simply 
'Thus,'  therefore  pray  ye— The  "ye"  is  emphatic  here, 
in  contrast  with  the  heathen  prayers.  That  this  match- 
less prayer  was  given  not  only  as  a  model,  but  as  a  form, 
might  be  concludeid  from  its  very  nature.  Did  it  consist 
only  of  hints  or  directions  for  prayer,  it  could  only  be 
used  as  a  directory;  but  seeing  it  is  an  actual  prayer — de- 
signed, indeed,  to  show  how  much  real  prayer  could  be 
compressed  into  the  fewest  words,  but  still,  as  a  prayer, 
only  the  more  incomparable  for  that— it  is  strange  that 
there  should  be  a  doubt  whether  we  ought  to  pray  that 
very  prayer.  Surely  the  words  with  which  it  is  intro- 
duced, in  the  second  utterance  and  varied  form  of  it 
which  we  have  in  Luke  11.2,  ought  to  set  this  at  rest: 
"When  ye  pray,  say.  Our  Father."  Nevertheless,  since 
the  second  form  of  it  varies  considerably  from  the  first, 
and  since  no  example  of  its  actual  use,  or  express  quota- 
tion of  its  pliraseology,  occurs  in  the  sequel  of  the  New 
Testament,  we  are  to  guard  against  a  superstitious  use  of 
it.  How  early  tills  began  to  appear  in  the  church-ser- 
vices, and  to  what  an  extent  it  was  afterwards  carried,  is 
known  to  every  one  versed  in  Church  history.  Nor  has 
the  spirit  which  bred  this  abuse  quite  departed  from  some 
branches  of  the  Protestant  Church,  though  the  opposite 
and/equallycondemnable  extreme  is  to  be  found  in  other 
branches  of  it. 

Model  Prayer  (v.  9-13).  According  to  the  Latin  fathers 
and  the  Lutheran  Church,  the  petitions  of  the  Lord's 
Prayer  are  seven  in  number;  according  to  the  Greek 
fathers,  the  Reformed  Church  and  the  Westminster  di- 
vines, they  are  only  six  ;  the  two  last  being  regarded — we 
think,  less  correctly — as  one.  The  first  three  petitions 
have  to  do  exclusively  with  God:  "Thy  name  be  hal- 
lowed"—  '^  Thy  kingdom  come"  —  "Thy  will  be  done." 
And  they  occur  in  a  descending  scale— from  Himself  down 
to  the  manifestation  of  Himself  in  His  kingdom;  and 
from  His  kingdom  to  the  entire  subjection  of  its  subjects, 
or  the  complete  doing  of  His  will.  The  remaining  four 
petitions  have  to  do  with  ourselves:  "Give  us  our  daily 
bread"  —  "Forgive  xis  our  debts"  —  "Lead  us  not  into 
temptation" — "Deliver  us  from  evil."  But  ti  ese  latter 
petitions  occur  in  an  ascending  scale — from  the  bodily 
wants  of  every  day  up  to  our  final  deliverance  from  all 
evil. 

Invocation:  Our  Father  which  art  In  heaven.  In  the 
former  clause  we  express  His  nearness  to  us ;  in  the  lat- 
ter. His  distance  from  us.  (See  Ecclesiastes  5.2;  Isaiah 
66. 1.)  Holy,  loving  familiarity  suggests  the  one;  awful 
reverence  the  other.  In  calling  Him  "Father"  we  ex- 
press a  relationship  we  have  all  known  and  felt  sur- 
rounding us  even  from  our  Infancy;  but  In  calling  Him 
our  Father  "  who  art  in  heaven,"  we  contrast  Him  with 
the  fathers  we  all  have  here  below,  and  so  raise  our  souls 
to  that  "  heaven"  where  He  dwells,  and  that  Majesty  am' 
Glorj'  which  are  there  as  In  their  proper  home.  These 
first  words  of  the  Lord's  Prayer— this  Invocation  with 
which  It  opens— what  a  brightness  and  warmth  does  It 
throw  over  the  whole  prayer,  and  into  what  a  serene  re- 
gion does  It  introduce  the  praying  believer,  the  child  of 
God,  as  he  thus  approaches  him !  It  is  true  that  tlie  pa- 
ternal relationship  of  God  to  His  people  is  by  no  means 
strange  to  the  Old  Testament.    (See  Deuteronomy  32.6 

25 


Chtist'e  Sei-mon  on  the  Mount. 


MATTHEW  VI. 


The  LoriTa  Prayer. 


Psalm  103. 13;  Isaiah  63. 16;  Jeremiah  3.4,  19;  Malachi  1. 
C;  2.10.)  But  these  are  only  glimpses— the  "  back  parts" 
(Exodus  33.  23),  if  we  may  so  say,  In  comparison  with  the 
"open  face"  of  our  Father  revealed  in  Jesus.  (See  on 
2  Corinthians  3. 18.)  Nor  is  it  too  mucli  to  say,  that  the 
view  which  our  Lord  gives,  tliroughout  tliis  His  very  first 
lengthened  discourse,  of  " our  Fatlier  in  heaven,"  beggars 
all  that  was  ever  taught,  even  in  God's  own  Word,  or  con- 
ceived before  by  His  saints,  on  tliis  subject. 

li^irst  Petiticm  :  Hallo^ved  be— t.  e., '  Be  held  in  reverence' 
— regarded  and  treated  as  holy.  tUy  name— God's  name 
means  'Himself  as  revealed  and  manifested.'  Every- 
where in  Stripture  God  defines  and  marks  off  the  faith 
and  love  and  reverence  and  obedience  He  will  have  from 
men  by  the  disclosures  which  He  makes  to  them  of  wliat 
He  is;  both  to  shut  out  false  conceptions  of  Him,  and  to 
make  all  tlieir  devotion  take  the  shape  and  hue  of  His 
own  teaching.  Too  much  attention  cannot  be  paid  to 
this. 

Second  Petition:  10.  Tliy  kingdom  come  —  The  king- 
dom of  God  is  that  moral  and  spiritual  kingdom  which 
tlie  God  of  grace  is  setting  up  in  this  fallen  world,  wliose 
subjects  consist  of  as  many  as  have  been  brought  into 
hearty  subjection  to  His  gracious  sceptre,  and  of  which 
His  Son  Jesus  is  the  glorious  Head.  In  the  inward  reality 
of  it,  tliis  kingdom  existed  ever  since  there  were  men 
who  "walked  witli  God"  (Genesis  5.  24),  and  "waited  for 
His  salvation"  (Genesis  49.  18);  who  were  "continually 
with  Him,  holden  by  His  right  hand"  (Psalm  73.  23),  and 
who,  even  in  the  valley  of  the  shadow  of  death,  feared  no 
evil  when  He  was  with  them  (Psalm  23.4).  "When  Mes'- 
siah  Himself  appeared,  it  was,  as  a  visible  kingdom,  "at 
hand."  His  death  laid  the  deep  foundations  of  it — His 
ascension  on  high,  "leading  captivity  captive  and  receiv- 
ing gifts  for  men,  yea,  for  the  rebellious,  that  the  Lord 
God  might  dwell  among  them,"  and  the  Pentecostal  effu- 
sion of  tlie  Spirit,  by  whicli  those  gifts  for  men  descended 
upon  tiie  rebellious,  and  the  Lord  God  was  beheld,  in  the 
persons  of  tliousands  upon  thousands,  "dwelling" among 
men— was  a  glorious  "coming"  of  this  kingdom.  But  it 
IS  still  to  come,  and  this  petition,  "Thy  kingdom  come," 
must  not  cease  to  ascend  so  long  as  one  subject  of  it  re- 
mains to  be  brought  in.  But  does  not  this  prayer  stretch 
further  forward— to  "the  glory  to  be  revealed,"  or  that 
stage  of  the  kingdom  called  "  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ"  (2  Peter  1.11)?  Not 
directly,  perhaps,  since  the  petition  that  follows  this — 

Thy  will  be  done  in  earth,  as  it  is  in  heaven" — would 
then  bring  us  back  to  this  present  state  of  imperfection. 
Still,  the  mind  refuses  to  be  so  bounded  by  stages  and  de- 
grees, and  in  the  act  of  praying  "  Thy  kingdom  come,"  it 
irresistibly  stretches  the  wings  of  its  faith,  and  longing, 
and  joyous  expectation  out  to  the  final  and  glorious  con- 
summation of  the  kingdom  of  God. 

Third  Petition :  Thy  -^vlU  be  done  In  eartb,  as  It  Is  In 
heaven— or,  as  the  same  words  are  rendered  in  Luke,  'as 
In  heaven,  so  upon  earth' — as  cheerfully,  as  constantly,  as 
perfectly.  But  some  will  ask.  Will  this  ever  be?  We  an- 
swer. If  the  "  new  heavens  and  new  eai'th"  are  to  be  just 
our  present  material  system  purified  by  flre  and  transfig- 
ured, of  course  it  will.  But  we  incline  to  think  that  the 
aspiration  which  we  are  taught  in  this  beautiful  petition 
to  breathe  forth  has  no  direct  reference  to  any  sucli  organic 
fulfilment,  and  is  only  the  spontaneous  and  resistless 
longing  of  the  renewed  soul— put  into  words — to  see  the 
whole  inhabited  earth  in  entire  conformity  to  the  will  of 
God.  It  asks  not  if  ever  it  shall  be— or  if  ever  it  can  be- 
in  order  to  pray  this  prayer.  It  must  have  its  holy  yearn- 
ings breathed  forth,  and  this  is  just  the  bold  yet  simple 
expression  of  them.  Nor  is  the  Old  Testament  without 
prayers  which  come  very  near  to  this  (Psalm  7. 9 ;  67. ;  72. 
19,  «&c.), 

I'ourih  Petition:  11.  Give  na  this  day  our  dally  bread 
— ^The  compound  word  here  rendered  "  daily"  occurs  no- 
where else,  either  in  classical  or  sacred  Greek,  and  so 
must  be  Interpreted  by  the  analogy  of  its  component 
parts.  But  on  tnis  critics  are  divided.  To  those  who 
would  understand  it  to  mean, "  Give  us  this  day  the  bread 
26 


of  to-morrow"— as  if  the  sense  thus  slid  into  that  of  Luke, 
"Give  us  day  by  day"  (as  Bengel,  Meyek,  &c.)— it  may 
be  answered  that  the  sense  thus  brought  out  is  scarcely 
intelligible,  if  not  something  less;  that  the  expression 
"bread  of  to-morrow"  is  not  at  all  the  same  as  bread 
"from  day  to  day,"  and  that,  so  understood,  it  would 
seem  to  contradict  v.  34.  The  great  majority  of  the  best 
critics  [taking  the  word  to  be  compounded  of  oiisia,  'sub- 
stance,' or  'being']  understand  by  it  the  'staff  of  life,'  the 
bread  of  subsistence;'  and  so  the  sense  will  be,  'Give  us 
this  day  the  bread  which  this  day's  necessities  require.' 
In  this  case,  the  rendering  of  our  authorized  version, 
(after  the  Vulgate,  Luthek  and  some  of  the  best  modern 
critics)—"  our  daily  bread"— is,  in  sense,  accurate  enough. 
(See  Proverbs  30.  8.)  Among  commentators,  there  was 
early  shown  an  Inclination  to  understand  this  as  a  prayer 
for  the  heavenly  bread,  or  spiritual  nourishment;  and  in 
this  they  have  been  followed  by  many  superior  exposi- 
tors, even  down  to  our  own  times.  But  as  this  is  quite  un- 
natural, so  it  deprives  the  Christian  of  one  of  the  sweet- 
est of  his  privileges  — to  cast  his  bodily  wants  in  this 
short  prayer,  by  one  simple  petition,  upon  his  heavenly 
Father.  No  doubt  the  spiritual  mind  will,  from  "the 
meat  that  perisheth,"  naturally  rise  in  thought  to  "  that 
meat  which  endureth  to  everlasting  life."  But  let  it  be 
enough  that  the  petition  about  bodily  wants  irresistibly 
suggests  a  higher  petition ;  and  let  us  not  rob  ourselves — 
out  of  a  morbid  spirituality— of  our  one  petition  in  this 
prayer  for  that  bodily  provision  which  the  immediate 
sequel  of  this  Discourse  shows  that  our  heavenly  Father 
has  so  much  at  heart.  In  limiting  our  petitions,  how- 
ever, to  provision  for  the  day,  what  a  spirit  of  childlike 
dependence  does  the  Lord  both  demand  and  beget ! 

Fifth  Petition  :  13.  And  forgive  us  our  debts — A  vitally 
important  view  of  sin,  this — as  an  offence  against  God  de- 
manding reparation  to  His  dishonoured  claims  upon  our 
absolute  subjection.  As  the  debtor  in  the  creditor's  hand, 
so  is  the  sinner  in  the  hands  of  God,  This  idea  of  sin  had 
indeed  come  up  before  jn  this  Discoui'se— in  the  warning 
to  agree  with  our  adversary  quickly,  in  case  of  sentence 
being  passecjl,  upon  us,  adjudging  us  to  payment  of  the 
last  farthlngjrand  to  imprisonment  till  then  (ch.  5. 25,  26). 
And  it  comes  up  once  and  again  in  our  Lord's  subsequent 
teaching- as  in  tlie  parable  of  the  Creditor  and  his  two 
Debtors  (Luke  7.  41,  &c.),  and  in  the  parable  of  the  Unmer- 
ciful debtor  (ch.  IS.  23,  &c.).  But  by  embodying  it  in  this 
brief  model  of  acceptable  prayer,  and  as  tlie  first  of  three 
petitions  more  or  less  bearing  upon  sin,  our  Lord  teaches 
us,  in  the  most  emphatic  manner  conceivable,  to  regard 
this  view  of  sin  as  the  primary  and  fundamental  one. 
Answering  to  this  is  the  "forgiveness"  which  it  dii-ects  us 
to  seek— not  the  removal  from  our  own  hearts  of  the  stain 
of  sin,  nor  yet  the  removal  of  our  just  dread  of  God's  anger, 
or  of  unworthy  suspicions  of  His  love,  which  is  all  that 
some  tell  us  we  have  to  care  about— but  the  removal  from 
God's  own  mind  of  His  displeasure  against  us  on  account 
of  sin,  or,  to  retain  the  figure,  the  wiping  or  crossing  out 
from  His  "  book  of  remembrance"  of  all  entries  against 
us  on  this  account,  as  '»ve  forgive  our  debtors — the  same 
view  of  sin  as  before;  only  now  transferred  to  the  region 
of  offences  given  and  received  between  man  and  man. 
After  what  has  been  said  on  ch.  5. 7,  it  will  not  be  thought 
that  our  Lord  here  teaclies  that  our  exercise  of  forgiveness 
towards  our  offending  fellow-men  absolutely  precedes 
and  is  the  proper  ground  of  God's  forgiveness  of  us.  His 
whole  teaching,  indeed— as  of  all  Scripture— is  the  reverse 
of  this.  But  as  no  one  can  reasonably  imagine  himself 
to  be  the  object  of  Divine  forgiveness  who  is  deliberately 
and  habitually  unforgiving  towards  his  fellow-men,  so  it 
is  a  beautiful  provision  to  make  our  right  to  ask  and  ex- 
pect daily  forgiveness  of  our  daily  shortcomings  and  our 
final  absolution  and  acquittal  at  the  great  day  of  admis- 
sion intothe  kingdom,  dependent  upon  our  consciousness 
of  a  forgiving  disposition  towards  our  fellows,  and  our 
preparedness  to  protest  before  the  Searcher  of  hearts  that 
we  do  actually  forgive  them.  (See  Mark  11. 25,  26.)  God 
sees  His  own  image  reflected  in  His  forgiving  children; 
but  to  ask  God  for  what  we  ourselves  refuse  to  men,  is  to 


Qtrisl's  Sermon  on  th<i  Mount. 


MATTHEW  VI. 


Against  Ostentation  in  Fasting. 


Insult  Him.  So  much  stress  does  our  Lord  put  upon  this, 
that  immediately  after  the  close  of  this  prayer,  it  is  the 
one  point  in  it  which  He  comes  back  upon  (v.  14, 15),  for 
the  purpose  of  solemnly  assuring  us  that  the  Divine  pro- 
cedure in  this  matter  of  forgiveness  will  be  exactly  what 
our  own  is. 

Sixth  Petition:  13.  And  lend  U8 not  Into  temptation — He 
who  honestly  seeks,  and  has  the  assurance  of,  forgiveness 
for  past  sin,  will  strive  to  avoid  committing  it  for  the  fu- 
ture. But  conscious  that "  when  we  would  do  good  evil  is 
present  with  us,"  we  are  taught  to  ofTer  this  sixth  petition, 
wliich  comes  naturally  close  upon  the  preceding,  and 
flows,  indeed,  instinctively  from  it  in  the  hearts  of  all 
earnest  Christians.  There  is  some  difficulty  in  the  form 
of  the  petition,  as  it  is  certain  that  God  does  bring  His 
people — as  He  did  Abraham,  and  Christ  Himself— into 
circumstances  both  fitted  and  designed  to  try  them,  or 
test  the  strength  of  their  faith.  Some  meet  this  by  re- 
garding the  petition  as  simply  an  humble  expression  of 
self-distrust  and  instinctive  shrinking  from  danger;  but 
this  seems  too  weak.  Others  take  it  as  a  prayer  against 
yielding  to  temptation,  and  so  equivalent  to  a  prayer  for 
'support  and  deliverance  when  we  are  tempted;'  but  this 
seems  to  go  beyond  the  precise  thing  intended.  We  in- 
cline to  take  it  as  a  prayer  against  being  drauni  or  sucked, 
of'  our  own  will,  into  temptation,  to  wliich  the  word  here 
used  seems  to  lend  some  countenance— '  Introduce  us 
not.'  This  view,  while  it  does  not  put  into  our  mouths  a 
prayer  against  being  tempted— which  is  more  than  the 
Divine  procedure  would  seem  to  warrant— does  not,  on 
the  other  hand,  change  the  sense  of  the  petition  into  one 
for  support  under  temptation,  which  the  words  will 
hardly  bear;  but  it  gives  ns  a  subject  for  prayer,  in  regard 
to  temptation,  most  definite,  and  of  all  others  most  need- 
ful. It  was  precisely  this  which  Peter  needed  to  ask,  but 
did  not  ask,  when— of  his  own  accord,  and  in  spite  of  dif- 
flculties— he  pressed  for  entrance  into  the  palace-hall  of 
the  high  priest,  and  where,  once  sucked  into  the  scene 
and  atmosphere  of  temptation,  he^ell  so  foully.  And  if 
BO,  does  it  not  seem  pretty  clear  that  this  was  exactly  what 
our  Lord  meant  His  disciples  to  pray  against  wlien  He 
said  in  the  garden— "  Watch  and  pray,  that  ye  enter  not 
iViio  temptation?"  (ch.2S.  41). 

Seventft  Petition  :  Bnt  deliver  us  from  evil — We  can  see 
no  good  reason  for  regarding  tills  as  but  the  second  half 
of  the  sixth  petition.  With  far  better  ground  might  the 
second  and  third  petitions  be  regarded  as  one.  The  "  but" 
connecting  the  two  petitions  is  an  insufficient  reason  for 
regarding  them  as  one,  though  enough  to  show  tliat  the 
one  thought  naturally  follows  close  upon  the  other.  As 
the  expression  "from  evil"  may  be  equally  well  rendered 
•from  the  evil  one,'  a  number  of  superior  critics  think  the 
devil  Is  intended,  especially  from  its  following  close  upon 
the  subject  of  "temptation."  But  the  comprehensive 
character  of  these  brief  petitions,  and  the  place  which  this 
one  occupies,  as  that  on  wliich  all  our  desires  die  away, 
Beems  to  us  against  so  contracted  a  view  of  it.  Nor  can 
there  be  a  reasonable  doubt  that  the  apostle,  in  some  of 
the  last  sentences  which  he  penned  before  he  was  brought 
forth  to  sufl'er  for  his  Lord,  alludes  to  this  very  petition 
In  the  language  of  calm  assurance— "And  the  Lord  shall  de- 
liver me  from  every  evil  work  (cf.  the  Greek  of  the  two  pas- 
sages), and  will  preserve  me  unto  his  heavenly  kingdom" 
(•2  Timothy  4. 18).  This  final  petition,  then,  is  only  rightly 
grasped  when  regarded  as  a  prayer  for  deliverance  from 
all  evil  of  whatever  kind— not  only  from  sin,  but  from  all 
its  consequences— fully  and  finally.  Fitly,  then,  are  our 
prayers  ended  with  this.  For  what  can  we  desire  which 
this  does  not  carry  with  it?  For  thine  is  the  kingdom, 
and  the  powei,  and  the  glory,  for  ever.  Anten— If  any 
reliance  Is  to  be  placed  on  external  evidence,  this  dox- 
ology,  we  think,  can  hardly  be  considered  part  of  the  orig- 
inal text.  It  is  wanting  in  all  the  most  ancient  MSS.;  It 
Is  wanting  in  the  Old  Latin  version  and  in  the  Vulffote: 
the  former  mounting  up  toabout  the  middle  of  the  second 
century,  and  the  latter  being  a  revision  of  it  in  the  fourth 
century  by  Jerome,  a  most  reverential  and  conservative 
as  WL'll  as  able  and  impartial  critic.  As  might  be  expected 


from  this,  it  is  passed  by  in  silence  by  the  earliest  Latin 
fathers;  but  even  the  Greek  commentators,  when  ex- 
pounding this  prayer,  pass  by  the  doxology.  On  the  other 
hand,  it  is  found  in  a  majority  of  MSS.,  though  not  the 
oldest;  it  is  found  in  all  the  Syriac  versions,  even  the  Pe- 
shito— dating  probably  as  early  as  the  second  century— 
aitliough  this  version  wants  the  "Amen,"  which  the  dox- 
ology, if  genuine,  could  hardly  have  wanted;  it  is  found 
in  the  Sahidic  or  Thebaic  version  made  for  the  Christians 
of  Upper  Egypt,  possibly  as  early  as  the  Old  Latin ;  and 
it  is  found  in  perhaps  most  of  the  later  versions.  On  a  re- 
view of  the  evidence,  the  strong  probability,  we  think,  is 
that  it  was  no  part  of  the  original  text.  14.  For  If  ye 
forgive  men,  t&c.  13.  But  If  ye  forgive  not,  i&c. — See  on 
V.  12. 

Fasting  (v.  16-18).  Having  concluded  His  supplementary 
directions  on  the  subject  of  Prayer  with  this  Divine  Pat- 
tern, our  Lord  now  returns  to  the  subject  of  Unostentaiious' 
ness  in  our  deeds  of  righteousness,  in  order  to  give  one 
more  illustration  of  it,  in  the  matter  of  fasting.  16. 
Moreover,  -fvhen  ye  fast — referring,  probably,  to  private 
and  voluntary  fasting,  which  was  to  be  regulated  by  each 
individual  for  himself;  though  in  spirit  it  would  apply  to 
any  fast — be  not,  ns  the  hypocrites,  of  a  sad  counte- 
nance: for  they  disfigure  their  faces  —  lit.,  'make  un- 
seen;' very  well  rendered  "disfigure."  Tliey  went  about 
with  a  slovenly  appearance,  and  ashes  sprinkled  on  their 
head,  that  they  may  appear  unto  men  to  fast — It  was 
not  the  deed,  hut  reputatio7i  for  the  deed  which  they  sought ; 
and  with  this  view  those  hypocrites  multiplied  their  fasts. 
And  are  the  exhausting  fasts  of  the  Church  of  Rome,  and 
of  Romanizing  Protestants,  free  from  this  taint?  Verily 
I  say  unto  you,  They  have  their  reward.  17.  But 
thou,  wlien  thou  fastest,  anoint  thine  head,  and  >vash 
thy  face— as  the  Jews  did,  except  when  mourning  (Daniel 
10.  3);  so  that  the  meaning  is,  'Appear  as  usual'— appear 
so  as  to  attract  no  notice.  18.  That  thou  appear  not 
unto  men  to  fast,  but  unto  thy  Fatlier  whlcli  is  in 
secret:  and  thy  Father,  tvhlch  seeth  In  secret,  sliall 
reivardthee  [openly]— The  "openly"  seems  evidently  a 
later  addition  to  the  text  of  tliis  verse  from  v.  4, 7,  though 
of  course  the  idea  is  implied. 

19-34.  Concluding  Illustrations  of  the  Righteous- 
ness OF  THE  Kingdom— Heavenly-mindedness  and 
Filial  Confidence.  19.  I^ay  not  up  for  ourselves  — 
or  hoard  not— treasures  upon  earth,  where  moth — a 
'clothes-moth.'  Eastern  treasures,  consisting  partly  in 
costly  dresses  stored  up  (Job  27. 16),  were  liable  to  be  con- 
sumed by  moths  (Job  13.  28;  Isaiah  50.  9;  51.  8).  In  James 
5.  2  there  is  an  evident  reference  to  our  Lord's  words  here. 
and  rust— any  'eating  into'  or  'consuming;'  here,  proba- 
bly, '  wear-and-tear.'  doth  corrupt—'  cause  to  disappear.' 
By  this  reference  to  moth  and  rust  our  Lord  would  teach 
how  perishable  are  such  earthly  treasures,  and  -where 
thieves  brealc  through  and  steal — Treasures  these,  how 
precarious .'  30.  But  lay  up  for  yourselves  treasures  in 
heaven— The  language  in  Luke  (12.  33)  is  very  bold — "  Sell 
that  ye  have,  and  give  alms;  provide  yourselves  bags' 
which  wax  not  old,  a  treasure  in  tiie  heavens  that  faileth 
not,"  &c.  tvhere  neither  moth  nor  rust  doth  corrupt, 
and  -wliere  tlileves  do  not  brenlc  through  nor  steal. 
Treasures  these,  impei'ishable  and  unassailable  !  (Cf.  Colos  ■ 
slaus  3.  2.)  JJl.  For  where  your  treasure  is— that  which 
ye  value  most— tiiere  will  your  heart  l>e  also  —  ['Tny 
treasure— thy  heart'  is  probably  the  true  reading  here: 
'your,'  in  Luke  12.  34,  from  whicli  it  seems  to  have  come 
in  here.]  Obvious  though  this  maxim  be,  by  what  mul- 
titudes who  profess  to  bow  to  the  teaching  of  Christ  is  ii 
practically  disregarded!  'What  a  man  loves,'  sayi« 
Luther,  quoted  by  Tholuck,  'that  is  his  God.  For  ho 
carries  it  in  his  heart,  he  goes  about  with  It  night  and 
day,  he  sleeps  and  wakes  with  it;  be  it  what  it  may- 
wealth  or  pelf,  pleivsure  or  renown.'  But  because  "  laying 
up"  Is  not  in  itself  sinful,  nay,  in  some  cases  enjoined  (2 
Corinthians  12.  14),  and  honest  industry  and  sagacious 
enterprise  are  usually  rewarded  with  prosperity,  many 
flatter  themselves  that  all  Is  rig-ht  between  them  and 
God,  while  their  closest  atteutior      ixiety,  zeal,  and  time 

27 


Chrises  Sermon  on  the  MounL 


MATTHEW  VI. 


Against  Care  for  Worldly  Things. 


are  exhausted  upon  these  earthly  pursuits.    To  put  this 
right,  our  Lord  adds  Avhat  follows,  in  which  there  is  pro- 
found practical  wisdom.     33.  The  light— rather,  'The 
lamp'— of  the  body  is  the  eye  t  if  therefore  tliine  eye  l>e 
single — '  simple,'  '  clear.'    As  applied  to  the  outward  eye, 
this  means  general  soundness;  particularly,  not  looking 
two  ways.     Here,  as  also  in  classical  Greek,  it  is  used 
figuratively  to  denote  the  simplicity  of  the  mind's  eye, 
singleness  of  purpose,  looking  right  at  its  object,  as  op- 
posed to  having  two  ends  in  view.    (See  Proverbs  4.  25-27.) 
thy  whole  body  shall  be  fiUl  of  light-'  illuminated.' 
As  with  the  bodily  vision,  tlie  man  who  looks  with  a 
good,  sound  eye,  walks  in  light,  seeing  every  object  clear ; 
so  a  simple  and  persistent  purpose  to  serve  and  please 
God  in  everything  will  make  the  whole  character  con- 
sistent and  bright.    33.  But  If  tliiiie  eye  be  evil—'  dis- 
tempered,' or,  as  we  should  say.  If  we  have  got  a  bad  eye — 
thy  whole  body  shall  be  full  of  darkuess— '  darkened.' 
As  a  vitiated  eye,  or  an  eye  that  looks  not  straight  and 
full  at  its  object,  sees  nothing  as  it  is,  so  a  mind  and  heart 
divided  between  heaven  and  eartla  is  all  dark.    If  there- 
fore the  light  that  is  i»  thee  be  darkness,  Iiovr  great 
Is  that  darkness !— As  the  conscience  is  the  regulative 
faculty,  and  a  man's  inward  purpose,  scope,  aim  in  life, 
determines  his  character  —  if  these  be  not  simple  and 
heavenward,  but  distorted  and  double,  what  must  all  the 
other  faculties  and  principles  of  our  nature  be  which  take 
their  direction  and  character  from  these,  and  what  must 
the  whole  man  and  the  whole  life  be  but  a  mass  of  dark- 
ness ?    In  Luke  (11. 36)  the  converse  of  this  statement  very 
strikingly  expresses  what  pure,  beautiful,  broad  percep- 
tions the  clarity  of  the  inivard  eye  imparts :  "If  thy  whole 
body  therefore  be  full  of  light,  having  no  part  dark,  the 
whole  shall  be  full  of  light,  as  wlieu  the  bright  shining  of 
a  candle  doth  give  thee  light.  '    But  now  for  the  applica- 
tion of  this.     34.  No  man  can  serve— The  word  means 
to  'belong  wholly  and  be  entirely  under  command  to' — 
tvi^o  masters  :  for  eitl&er  he  'will  hate  tiie  one,  and  love 
the  other;  or  else  he  will  hold  to  the  one,  and  despise 
the  other— Even  if  the  two  masters  be  of  one  character 
and  have  but  one  object,  the  servant  must  take  law  from 
one  or  the  other:  thougli  he  may  do  wliat  is  agreeable  to 
both,  he  cannot,  in  the  nature  of  the  thing,  be  sei-vant  to 
more  than  one.    Much  less  if,  as  in  the  present  case,  their 
interests  are  quite  different,  and  even  conflicting.    In  this 
case,  if  our  affections  be  in  tlie  service  of  tlie  one — if  we 
"love  the  one'' — we  must  of  necessity  "hate  the  other;" 
if  we  determine  resolutely  to  "hold  to  the  one,"  we  must 
at  the  same  time  disregard,  and,  if  he  insist  on  his  claims 
upon  us,  even  "  despise  the  other."   Ye  cannot  serve  God 
and  mammon — The  word  "  mamon"  —  better  written 
with  one  in — is  a  foreign  one,  whose  precise  derivation 
cannot  certainly  be  determined,  thougli  the  most  probable 
one  gives  it  the  sense  of '  what  one  trusts  in.'    Here,  thei'e 
can  be  no  doubt  it  is  used  for  riches,  considered  as  an  idol 
master,  or  god  of  the  heart.    The  service  of  this  god  and  the 
true  God  together  is  here, witli  a  kind  of  indignant  curtness, 
pronounced  impossible.  But  since  the  teaching  of  tlie  pre- 
ceding verses  might  seem  to  endanger  our  falling  short  of 
what  is  requisite  for  the  present  life,  and  so  being  left  des- 
titute, our  Lord  now  comes  to  speak  to  that  point.    35. 
Therefore  I  say  unto  you.  Take  no  thought — '  Be  not 
solicitous.'    The  English  word  "  thought,"  when  our  ver- 
sion was  made,  expressed  this  idea  of  'solicitude,'  'anx- 
ious concern' — as  may  be  seen  in  any  old  English  classic; 
and  in  the  same  sense  it  is  used  in  1  Samuel  9.  5,  &c.    But 
this  sense  of  the  word  has  now  nearly  gone  out,  and  so 
the  mere  English  reader  is  apt  to  be  perplexed.    Tliought 
or  forethought,  for  temporal  things- in  the  sense  of  re- 
flection, consideration— is   required   alike    by  Scripture 
and  common  sense.    It  is  that  anxious  solicitude,  that 
carking  care,  which  springs  from  unbelieving  doubts  and 
misgivings,  which  alone  is  here  condemned.    (See  Phillp- 
pians  4.  6.)    for  your  life,  what  ye  shall  eat,  or  what 
ye  shaU  drink ;  nor  yet  for  your  body,  what  ye  shall 
put  on— In  Luke  (12.  29)  our  Lord  adds, '  neither  be  ye  un- 
settled'— not   "of  doubtful    mind,"    as   in   our  version. 
When  "careful  (or  'full  of  care')  about  nothing,"  but 
28 


committing  all  in  prayer  and  supplication  with  thanks- 
giving unto  God,  the  apostle  assures  us  that  "the  peace 
of  God,  wliich  passeth  all  understanding,  shall  keep  our 
hearts  and  minds  in  Christ  Jesus"  (Philipplans  4.6,7); 
i.  e.,  shall  guard  both  our  feelings  and  our  thoughts  from 
undue  agitation,  and  keep  them  in  a  holy  calm.    But 
when  we  commit  our  whole  temporal  condition  to  the 
wit  of  our  own  minds,  we  get  into  that  "  unsettled"  state 
against  which  our  Lord  exhorts  His  disciples.    Is  not  the 
life  ntore  than  meat — or  '  food'— and  tlie  body  tlian  rai- 
ment 1— If  God,  then,  give  and  keep  up  the  greater — the 
life,  the  body— will  He  withhold  the  less,  food  to  sustain 
life  and  raiment  to  clothe  the  body?    36.  Behold  the 
fovi'ls  of  the  air — in  v.  28,  'observe  well,'  and  in  Luke  12. 
24,  "consider"— so  as  to  learn  wisdom  from  them,    for 
they  sow  not,  neither  do  they  reap,  nor  gather  into 
barns  ;  yet  your  lieavenly  Father  feedeth  tliein.    Are 
ye  not  much  better  than  they  T— nobler  in  yourselves 
and  dearer  to  God.  The  argument  here  is  from  the  greater 
to  the  less ;  but  how  rich  in  detail !    The  brute  creation — 
void  of  reason— are  incapable  of  sowing,  reaping,  and 
storing:    yet   yonr   heavenly  Father   suffers   them   not 
helplessly  to  perish,  but  sustains  them  without  any  of 
those  processes.    Will  He  see,  then.  His  own  children 
using  all  the  means  which  reason  dictates  for  procuring 
the  things  needful  for  the  body— looking  up  to  Himself  at 
every  step— and  yet  leave  them  to  starve  ?    37.  AVhicU 
of  you,  by  taking  thought— ('anxious  solicitude')— can 
add  one  cubit  unto  his  stature T — "Stature"  can  hardly 
be  the  thing  intended  here:   first,  because  the  subject 
is  the  prolongation  of  life,  by  the  supply  of  its  necessaries 
of  food  and  clothing:   and  next,  because  no  one  would 
dream  of  adding  a  cubit— or  a  foot  and  a  half— to  his 
stature,  while  in  the  corresponding  passage  in  Luke  (12. 
25,20)  the  thing  Intended  is  represented  as  "that  thing 
which  is  least."    But  if  we  take  the  word  in  its  primary 
sense  of  ^  age'  (for  'stature'  is  but  a  secondary  seiise)  the 
idea  will  be  this,  '  Which  of  you,  however  anxiously  you 
vex  j'ourselvcs  about  it,  can  add  so  much  as  a  step  to  the 
length  of  your  life's  Journey  ?'    To  compare  the  length  of 
life  to  measures  of  this  nature  is  not  foreign  to  the  lan- 
guage of  Scripture  (cf.  Psalm  39. 5 ;  2  Timothy  4. 7,  &c.).    So 
understood,  the  meaning  is  clear  and  the  connection  nat- 
ural.   In  this  the  best  critics  now  agree.    38.  And  why 
take   ye   tliought   for   raiment  1    Consider    ('  observe 
well')  tlie  lilies  of  tSie  field,  liOM-  they  gro^v :   tUey  toil 
not— as  men,  planting  and  preparing  the  flax,    neitlier 
do  they  spin— as  women.    39.  And  yet  I  say  unto  you, 
That  even  Solomon  in  all  liis  glory  was  not  arrayed 
like  one  of  these— What  incomparable  teaching  ! — best 
left  in  its  own  transparent  clearness  and  rich  simplicitj'. 
30.  "Wherefore,  if  God  so  clothe  the  grass — the  'lierb- 
age' — of  the  field,  wliich  to-day  is,  and  to-morrow  is 
cast  into  the  oven— wild  flowers   cut  with    the   grass, 
withering  by  the  heat,  and  used  for  fuel.    (See  James  1. 
11.)    shall  He  not  much  more  clothe  you,  O  ye  of  little 
faith  J— The  argument  here  is  something  fresh.    'Gor- 
geous as  is  the  array  of  the  flowers  that  deck  the  fields, 
surpassing  all  artificial  human  grandeur,  it  is  for  but  a 
brief  moment ;  you  are  ravished  with  it  to-day,  and  to- 
morrow it  is  gone;  j'our  own  hands  have  seized  and  cast 
it  into  the  oven :  Shall,  then,  God's  children,  so  dear  to 
Hlra,  and  instinct  with  a  life  that  cannot  die,  be  left 
naked?    He  does  not  say.  Shall  they  not  be  more  beaute- 
ously  arrayed  ?  but, Shall  He  not  much  move  clothe  them? 
that  being  all  He  will  have  them  regard  as  secured  to 
them  (cf.  Hebrews  13.  5).    The  expression,  'Little-faithed 
ones,'  which  our  Lord  applies  once  and  again  to  His  dis- 
ciples (ch.  8.  26;  14.  31 ;  16.  8),  can  hardly  be  regarded  as  re- 
buking any  actual  manifestations  of  unbelief  at  that  early 
period,  and  before  such  an  audience.    It  is  His  way  of 
gently  chiding  the  spirit  of  unbelief,  so  natural  even  to 
the  best,  who  are  surrounded  by  a  world  of  sense,  and  of 
kindling  a  generous  desire  to  shake  it  off.    31.  Therefore 
take  no  thought  ('  solicitude'),  saying.  What  shall  ■^ve 
eat?    or,  "What    shall  -^ve    drink?    or,   "Wherewitlial 
shall  we  be  clothed  T    33.  (For  after  all  these  things 
do  the  Gentiles  seek)— rather,  'pursue.'    Knowing  noth- 


ChrisVe  Sermon  on  the  Mount. 


MATTHEW   VII. 


A  Reproof  of  Rash  Judgmenti 


Ing  definitely  beyond  the  present  life  to  kindle  their 
aspirations  and  engage  their  supreme  attention,  the 
heathen  naturally  pursue  present  objects  as  tlieir  chief, 
their  only  good.  To  what  an  elevation  above  these  does 
Jesus  here  lift  His  disciples !  for  your  lieavculy  Father 
knotveth  that  ye  have  need  of  all  these  things — How 
precious  this  word !  Food  and  raiment  are  pronounced 
needful  to  God's  children;  and  He  who  could  say,  "No 
man  knoweth  the  Father  but  the  Son,  and  lie  to  whomso- 
ever the  Son  will  reveal  Him"  (ch.  11.  27),  says  with  an 
authority  which  none  but  Himself  could  claim,  "Your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these 
things."  Will  not  that  sufHce  you,  O  ye  needy  ones  of 
the  household  of  faith  7  33.  But  seek  ye  first  the  king- 
dom of  God,  and  his  righteousness;  and  all  these 
things  shall  he  added  unto  you— This  is  the  great  sum- 
ming up.  Strictly  speaking,  it  has  to  do  only  with  the 
subject  of  the  present  section— the  right  state  of  the  heart 
with  reference  to  heavenly  and  earthly  things;  but  being 
couched  in  the  form  of  a  brief  general  directory,  it  is  so 
comprehensive  in  its  grasp  as  to  embrace  the  whole  sub- 
ject of  this  discourse.  And,  as  if  to  make  this  the  more 
evident,  the  two  key-notes  of  this  great  sermon  seem 
purposely  struck  In  it— "the  kingdom"  and  "the  bight- 
EOUSNESS"  of  the  kingdom— as  the  grand  objects,  in  the 
supreme  pursuit  of  which  all  things  needful  for  the  pres- 
ent life  will  be  added  to  us.  The  precise  sense  of  every 
word  in  this  golden  verse  should  be  carefully  weighed. 
"  The  kingdom  of  God"  is  the  primary  subject  of  the  Ser- 
mon on  the  Mount— that  kingdom  whicla  the  God  of 
heaven  is  erecting  in  this  fallen  world,  within  which  are 
all  the  spiritually  recovered  and  inwardly  subject  por- 
tion of  the  family  of  Adam,  under  Messiah*  as  its  Divine 
Head  and  King.  "The  righteousness  thereof'  is  the  cha- 
racter of  all  such,  so  amply  described  and  variously  illus- 
trated in  the  foregoing  portions  of  this  discourse.  The 
"seeking"  of  these  is  the  niaking  them  the  object  of  su- 
preme choice  and  pursuit;  and  the  seeking  of  them 
"first"  is  the  seeking  of  them  before  and  above  all  else. 
The  "all  these  things"  which  shall  In  that  case  be  added 
•to  us  are  just  the  "  all  these  things"  which  the  last  words 
of  the  preceding  verse  assured  us  "our  heavenly  Father 
knoweth  that  we  have  need  of;"  i.  e.,  all  we  require  for 
the  present  life.  And  when  our  Lord  says  they  shall  be 
"added,"  it  is  Implied,  as  a  matter  of  course,  that  the 
seekers  of  the  kingdom  and  its  righteousness  shall  have 
these  as  their  proper  and  primary  portion :  the  rest  being 
their  gracious  reward  for  not  seeking  them.  (See  an  illus- 
tration of  the  principle  of  this  in  2  Chronicles  1. 11, 12.) 
What  follows  is  but  a  reduction  of  this  great  general 
direction  into  a  practical  and  ready  form  for  daily  use. 
34.  Take  therefore  no  thought  ('anxious  care')  for  the 
inorro-w  t  for  the  morrow  shall  take  thought  for  the 
things  of  itself— (or,  according  to  other  authorities,  'for 
itself ')— shall  have  its  own  causes  of  anxiety.  Sufficient 
unto  the  day  Is  the  evil  thereof— An  admirable  practi- 
cal maxim,  and  better  rendered  in  our  version  than  in 
almost  any  other,  not  excepting  the  preceding  English 
ones.  Every  day  brings  its  own  cares;  and  to  anticipate 
is  only  to  double  them. 

CHAPTEK   VII. 

Sermon  on  the  Movyr— concluded. 
Ver.  1-12.  Miscellaneous  Supplesientaby  CotJNSKLS. 
That  these  verses  are  entirely  supplementary  is  the  sim- 
plest and  roost  natural  view  of  them.  All  attempts  to 
malvo  out  any  evident  connection  witli  the  immediately 
preceding  context  are,  In  our  judgment,  forced.  But, 
though  supplementary,  these  counsels  are  far  from  being 
of  subordinate  Importance.  On  the  contrary,  they  In- 
volve some  of  the  most  delicate  and  vital  duties  of  the 
Cliristian  life.  In  the  vivid  form  in  which  they  are  here 
presented,  perhaps  they  could  not  have  been  introduced 
with  the  same  elfect  under  any  of  the  foregoing  heads; 
but  they  spring  out  of  the  same  great  principles,  and  are 
but  otiier  forms  and  mauifestatlous  of  the  same  evangeli- 
cal "righteousacss." 


Censorious  Judgment  (v.  1-5).  1.  Judge  not,  that  ye  he 
not  judged— To  "judge"  here  does  not  exactly  mean  to 
pronounce  condemnatory  judgment,  nor  does  it  refer  to 
simple  judging  at  all,  whether  favourable  or  the  reverse. 
The  context  makes  it  clear  that  the  thing  here  condemned 
is  that  disposition  to  look  unfavourably  on  the  character 
and  actions  of  others,  whicli  leads  invariably  to  the  pro- 
nouncing of  rash,  unjust,  and  unlovely  judgments  upon 
them.  No  doubt  it  is  the  judgments  so  pronounced  which 
are  here  spoken  of;  but  what  our  Lord  aims  at  is  the  spirit 
out  of  which  they  spring.  Provided  we  eschew  this  un- 
lovely spirit,  we  are  not  only  warranted  to  si  t  in  judgment 
upon  a  brother's  character  and  actions,  but  in  the  exercise 
of  a  necessary  discrimination  are  often  constrained  to  do 
so  for  our  own  guidance.  It  is  the  violation  of  tlie  law  of 
love  involved  in  the  exercise  of  a  censorious  disposition 
which  alone  is  here  condemned.  And  the  argument 
against  itr— "  that  ye  be  not  judged  " — confirms  tlais :  'that 
your  own  character  and  actions  be  not  pronounced  upon 
with  the  like  severity;'  i.e.,  at  the  great  day.  2.  For 
-with  what  judgments  ye  judge,  ye  shall  be  judged  : 
and  with  what  measure  ye  mete— whatever  standard 
of  judgment  ye  apply  to  others — it  shall  be  measured  to 
you  again — This  proverbial  maxim  is  used  by  our  Lord 
in  other  connections— as  in  Mark  4. 34,  and  with  a  slightly 
different  application  in  Luke  6.  38— as  a  great  principle  in 
the  Divine  administration.  Untender  judgment  of  others 
will  be  judicially  returned  upon  ourselves,  in  the  day 
when  God  shall  judge  the  secrets  of  men  by  Jesus  Christ. 
But,  as  in  many  otlier  cases  under  the  Divine  administra- 
tion, such  harsh  judgment  gets  self-punished  even  here. 
For  people  shrink  from  contact  with  those  who  systemat- 
ically deal  out  harsh  judgment  upon  others— naturally 
concluding  tliat  they  themselves  may  be  the  next  vic- 
tims—and feel  impelled  in  self-defence,  when  exposed  to 
it,  to  roll  back  upon  the  assailant  his  own  censures.  3. 
And  'why  heholdest  thou  the  mote — 'splinter,'  here 
very  well  rendered  "mote,"  denoting  any  small  fault — 
that  Is  In  thy  brother's  eye,  but  conslderest  not  the 
beam  that  Is  In  thine  own  eye  i — denoting  tlie  much 
greater  fault  which  we  overlook  in  ourselves.  4.  Or  ho-»v 
wilt  thou  «ay  to  thy  brother,  Let  me  pull  out  the 
mote  out  of  thine  eye  ;  and,  behold,  a  beam  is  In  thine 
own  eye?  5.  Thou  hypocrite — 'Hypocrite!' — first  cast 
out  the  beam  out  of  thine  own  eye ;  and  then  shalt 
thou  see  clearly  to  cast  out  the  mote  out  of  thy 
brother's  eye— Our  Lord  uses  a  most  hyperbolical,  but 
not  unfamiliar  figure,  to  express  the  monstrous  incon- 
sistency of  this  conduct.  The  "hypocrisy"  which,  not 
without  indignation,  He  charges  it  with,  consists  in  the 
pretence  of  a  zealous  and  compassionate  charity,  which 
cannot  possibly  be  real  in  one  who  suffers  worse  faults 
to  lie  uncorrected  in  himself.  He  only  Is  fit  to  be  a  re- 
prover of  others  who  jealously  and  severely  Judges  him- 
self. Such  persons  will  not  only  be  slow  to  undertake 
the  oflice  of  censor  on  their  neighbours,  but,  when  con- 
strained in  faithfulness  to  deal  with  them,  will  make 
it  evident  that  they  do  it  with  reluctance  and  not  satisfac- 
tion, with  moderation  and  not  exaggeration,  with  love  and 
not  harshness. 

I^ostitution  of  Holy  Things  (v.  6).  The  opposite  extreme 
to  that  of  censoriousness  is  here  condemned- want  of 
discrimination  of  character.  6.  Give  not  that  which  Is 
holy  unto  the  dogs— savage  or  snarling  haters  of  truth 
and  righteousness,  neither  cast  ye  your  pearls  before  , 
Bwlne— the  Impure  or  coarse,  who  are  incapable  of  ap- 
preciating the  priceless  jewels  of  Christianity.  In  the 
East,  dogs  are  wilder  and  more  gregarious,  and,  feeding 
on  carrion  and  garbage,  are  coarser  and  fiercer  than  the 
same  animals  In  the  West.  Dogs  and  swine,  besides 
being  ceremonially  unclean,  were  peculiarly  repulsive  to 
the  Jews,  and  Indeed  to  the  ancients  generally,  lest 
they  trample  them  under  their  feet— as  swine  do — and 
turn  again  and  rend  yon— as  dogs  do.  Religion  is 
brought  into  contempt,  and  its  professors  insulted,  when 
it  is  forced  upon  those  who  cannot  value  it  and  will  not 
have  it.  But  while  the  indiscriminately  zealous  have 
need  of  this  caution,  let  us  be  on  our  guard  against  too 

29 


CkrieSs  Sermon  on  the  Mount. 


MATTHEW  VII. 


Its  Conclusion  and  EJfed, 


readily  setting  oar  neighbours  down  as  dogs  and  swine, 
and  excusing  ourselves  Jrom  endeavouring  to  do  them 
good  on  this  poor  plea. 

Prayer  {v.  7-11).  Enough,  one  might  think,  had  been 
said'on  this  subject  in  ch.  6.  5-15.  But  the  difficulty  of  the 
foregoing  duties  seems  to  have  recalled  the  subject,  and 
this  gives  it  quite  a  new  turn.  'How  shall  we  ever  be 
able  to  carry  out  such  precepts  as  these,  of  tender,  holy, 
yet  discriminating  love?'  might  thl  humble  disciple  in- 
quire. 'Go  to  God  with  it,'  is  our  Lord's  reply;  but  He 
expresses  this  with  a  fulness  which  leaves  nothing  to  be 
desired,  urging  now  not  only  confidence,  but  importunity 
in  praj'er.  7.  Ask,  and  It  shall  be  given  you{  seek, 
and  ye  sUall  ftnd ;  knock,  and  It  shall  be  opened  nnto 
you— Though  there  seems  evidently  a  climax  here,  ex- 
pressive of  more  and  more  importunity,  yet  eacli  of  these 
terms  used  presents  what  we  desire  of  God  in  a  different 
light.  Wecwfc  for  what  we  wish;  we  seek  for  what  we 
miss;  we  knock  for  that  from  which  we  feel  ourselves  shut 
out.  Answering  to  this  threefold  representation  Is  the 
triple  assurance  of  success  to  our  believing  efforts.  'But 
ah  !'  might  some  humble  disciple  say,  'I  cannot  persuade 
myself  that  I  have  any  interest  with  God.'  To  meet  this, 
our  Lord  repeats  the  triple  assurance  He  had  just  given, 
but  in  such  a  form  as  to  silence  every  such  complaint. 
8.  For  every  one  that  asketh  recelvetli  j  and  he  that 
seeketh  findeth;  and  to  him  that  knocketh  It  shall  be 
opened— Of  course,  it  is  presumed  that  he  asks  aright— 
t.  c,  in  faith— and  with  an  honest  purpose  to  make  use  of 
what  he  receives.  "  If  any  of  you  lack  wisdom,  let  him 
ask  of  God.  But  let  him  ask  in  faith,  nothing  wavering 
(undecided  whether  to  be  altogether  on  the  Lord's  side). 
For  he  that  wavereth  is  like  a  wave  of  the  sea  driven 
with  the  wind  and  tossed.  For  let  not  that  man  think  tliat 
he  shall  receive  any  thing  of  the  Lord  "  (James  1. 5-7).  Hence, 
"Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that  ye 
may  consume  it  upon  your  lusts  "(James  4.3).  9.  Or 
ivhat  man  Is  there  of  yon,  whom  if  liis  son  ask  bread 
— '  a  loaf '—will  he  give  him  a  stone  T— round  and  smootli 
like  sucli  a  loaf  or  calie  as  was  much  in  use,  but  only  to 
mock  him.  10.  Or  If  he  ask  a  flsh,  will  he  give  him  a 
scrpentl— like  it,  indeed,  but  only  to  sting  him.  11.  If 
ye  then,  being  evil,  kno^v  how  to  give  good  gifis  unto 
yonr  children,  lio^v  mucli  more  shall  your  Father 
wlilch  Is  In  Iieaven  give  good  things  to  them  that  ask 
him  I— Bad  as  our  fallen  nature  is,  the  father  in  us  is  not 
extinguished.  What  a  heart,  then,  must  the  Father  of  all 
fathers  have  towards  His  pleading  children!  In  tlie  cor- 
responding passage  in  Luke  (see  on  11.  13),  instead  of 
"good  things,"  our  Lord  asks  whetlier  He  will  not  much 
more  give  the  Holy  Spirit  to  them  tlaat  aslc  Him.  At  this 
early  stage  of  His  ministry,  and  before  such  an  audience, 
He  seems  to  avoid  such  sharp  doctrinal  teaching  as  was 
m.ore  accordant  with  His  plan  at  tlie  riper  stage  indicated 
in  Luke,  and  in  addressing  His  own  disciples  exclu- 
sively. 

Golden  Rule  {v.  12).  13.  Therefore— to  say  all  in  one  word 
—«l\\  things  whatsoever  ye  tvonld  that  men  should  do 
to  you,  do  ye  even  so — the  same  thing  and  in  the  same  way 
—to  them  t  for  this  is  the  La-^v  and  the  Prophets—'  This 
is  the  substance  of  all  relative  duty;  ail  Scripture  In  a 
nutshell.'  Incomparable  summary!  How  well  called 
"the  royal  law!"  (James  2.8;  cf.  Romans  13.9.)  It  is 
true  tlaat  similar  maxims  are  found  floating  in  the 
writings  of  the  cultivated  Greeks  and  Romans,  and 
naturally  enough  in  the  Rabbinical  writings.  But  so 
expressed  as  it  is  here— in  immediate  connection  with, 
and  as  the  sum  of  such  duties  as  had  been  just  ejijoined, 
and  such  principles  as  had  been  before  taught— it  is  to  be 
found  nowhere  else.  And  the  best  commentary  upon  this 
fact  is,  that  never  till  our  Lord  came  down  thus  to  teach 
did  men  effectually  and  widely  exemplify  it  in  their 
practice.  The  precise  sense  of  the  maxim  is  best  referred 
to  common  sense.  It  is  not,  of  course,  what— in  our  way- 
ward, capricious,  grasping  moods— we  should  wish  that 
men  would  do  to  us,  that  we  are  to  hold  ourselves  bound 
to  do  to  them;  but  only  what— in  the  exercise  of  an  im- 
partial judgment,  and  putting  ourselves  in  their  place— 
30 


we  consider  it  reasonable  that  they  should  do  to  us.  that 
we  are  to  do  to  them. 

13-29.  Conclusion  and  Effect  of  the  Sekmon  on  thb 
Mount.  We  have  here  the  application  of  the  whole  pre- 
ceding discourse.  Conclusion  of  the  Sermon  on  the  Mount 
{v.  13-27).  "Tlie  rigliteousness  of  the  kingdom,"  so  amply 
described,  both  in  principle  and  in  detail,  would  be  seen 
to  involve  self-saci-ifice  at  every  step.  Multitudes  would 
never  face  this.  But  it  must  be  faced,  else  the  conse- 
quences will  be  fatal.  This  would  divide  ail  within  the 
sound  of  tliese  truths  into  two  classes:  the  many,  who 
will  follow  the  path  of  ease  and  self-indulgence — end 
wliere  it  might;  and  the  few,  who,  bent  on  eternal  safety 
above  everytliing  else,  take  the  way  that  leads  to  it— at 
whatever  cost.  This  gives  occasion  to  the  two  opening 
verses  of  this  application.  13.  Enter  ye  In  at  tlie  strait 
gate— as  if  hardly  wide  enough  to  admit  one  at  all.  This 
expresses  tiie  difficulty  of  the  first  right  step  in  religion, 
involving,  as  it  does,  a  triumpli  over  all  our  natural  In- 
clinations. Hence  the  still  stronger  expression  in  Luke 
(13.  2i),  "Strive  to  enter  in  at  the  strait  gate."  for  >vlde  is 
the  gate — easily  entered— and  broad  is  the  way— easily 
trofiden — that  leadeth  to  destruction,  and — thus  hired— 
many  there  be  whlcli  go  in  thereat  t  14.  Because  strait 
Is  the  gate,  and  narrow  is  tlie  ^vay,  which  leadeth. 
unto  life— in  other  words,  the  whole  course  is  as  difficult 
as  the  first  step ;  and  (so  it  comes  to  pass  that)— fe-»v  there 
be  that  find  It.  The  recommendation  of  the  broad  way 
is  the  ease  witii  wiiich  it  is  trodden  and  tlie  abundance 
of  company  to  be  found  in  it.  It  is  sailing  with  a  fair 
wind  and  a  favourable  tide.  Tlie  natural  inclinations 
are  not  crossed,  and  fears  of  the  issue,  if  not  easily 
hushed,  are  jn  the  long  run  effectually  subdued.  The 
one  disadvantage  of  this  course  is  its  end— it  "leadeth  to 
destruction."  The  great  Teacher  says  it,  and  says  it  as 
"  One  having  authority."  To  the  supposed  Injustice  or 
harshness  of  this  He  never  ouce  adverts.  He  leaves  it  to 
be  inferred  that  such  a  course  righteously,  naturally, 
necessarily  so  ends.  But  whether  men  see  this  or  no, 
here  He  lays  down  tlie  law  of  the  kingdom,  and  leaves  it 
with  us.  As  to  tlie  otlier  way,  the  disadvantage  of  it  lies 
in  its  narrowness  and  solicitude.  Its  very  first  step  In^ 
volves  a  revolution  in  our  whole  purposes  and  plans  for 
life,  and  a  surrender  of  all  tiiat  is  dear  to  natural  inclina- 
tion, while  all  that  follows  is  but  a  repetition  of  the  first 
great  act  of  self-sacrifice.  No  wonder,  then,  that  few  find 
and  few  are  found  in  it.  But  it  has  one  advantage — 
it  "leadeth  unto  life."  Some  critics  take  "the  gate" 
here,  not  for  the  first,-  but  the  last  step  in  religion  ;  since 
gates  seldom  open  into  roads,  but  roads  usually  termin- 
ate in  a  gate,  leading  straight  to  a  mansion.  But  as  this 
would  make  our  Lord's  words  to  have  a  very  inverted  and 
unnatural  form  as  they  stand,  it  is  better,  with  the  ma- 
jority of  critics,  to  view  t  hem  as  we  have  done.  But  since 
sucii  teaching  would  be  as  unpopular  as  the  way  itself, 
our  Lord  next  forewarns  His  he.arers  that  preachers  of 
smooth  things— the  true  heirs  and  representatives  of  the 
false  prophets  of  old— would  be  rife  enougli  in  the  new 
kingdom.  13.  Beware — 'Butbewivre' — of  false  prophet* 
— i.  e.,ofteacliers  coming  as  autliorized  expounders  of  the 
mind  of  God  and  guides  to  heaven.  (See  Acts  20.  29,  30 ;  2 
Peter  2.  1,  2.)  -OT'Iiich  come  to  you  in  sheep's  clotiilng — 
with  a  bland,  gentle,  plausible  exterior;  persuading  you 
that  the  gate  is  not  strait  nor  the  way  narrow,  and  that 
to  teach  so  is  illiberal  and  bigoted— precisely  what  the  old 
prophets  did  (Ezekiel  13. 1-IO,  22).  but  Inwardly  they 
are  ravening  wolves— bent  on  devouring  the  flock  for 
their  own  ends  (2  Corinthians  11.  2,  3, 13-15).  16.  Ye  shall 
know  them  by  their  fruits— not  their  doctrines— as 
many  of  the  elder  interpreters  and  some  later  ones  ex- 
plain it^ — for  that  corresponds  to  the  tree  itself;  but  the 
practical  effect  of  their  teaching,  which  is  the  proper 
fruit  of  tlie  tree.  Do  men  gather  grapes  of  thorns — any 
kind  of  prickly  plant— or  figs  of  thistlest— a  three- 
pronged  variety.  The  general  sense  is  obvious— Every 
tree  bears  its  own  fruit.  IT.  JSven  so  every  good  tree 
bringeth  forth  good  fruit :  but  a  corrupt  tree  bringeth 
forth  evil  fruit.    18.  A  good  tree  cannot  bring  forth 


The  Conclusion  of  the  Sermon. 


MATTHEW  VIII. 


The  Healing  of  a  Leper, 


evil  fruit,  neither  cau  a  corrupt  tree  bring  forth  good 

ftTiit— Obvious  as  is  the  truth  here  expressed  in  ditTerent 
forms— that  the  heart  determines  and  is  the  only  proper 
interpreter  of  the  actions  of  our  life— no  one  who  knows 
how  the  Church  of  Rome  makes  a  merit  of  actions,  quite 
apart  from  the  motives  that  prompt  them,  and  how  the 
Baftie  tendency  manifests  itself  from  time  to  time  even 
among  Protestant  Christians,  can  think  it  too  obvious  to 
be  Insisted  on  by  the  teachers  of  Divine  truth.  Here  fol- 
lows a  wholesome  digression.  19.  Every  tree  that 
bringeth  not  forth  good  fruit  is  hewu  down,  and 
cast  li»to  the  fire— See  on  ch.  3. 10.  20.  "Wherefore  by 
their  fruits  ye  shall  knoiv  tiiein — q.  d.,  '  But  the  point  I 
now  press  is  not  so  much  the  end  of  such,  as  the  means  of 
detecting  thepi;  and  this,  as  already  said,  Is  tlieir  fruits.' 
The  hypocrisy  of  teachers  now  leads  to  a  solemn  warning 
against  religious  hypocrisy  in  general.  21.  Not  every 
one  that  saith  nnto  me,  Lord,  Lord — the  reduplication 
Of  the  title  "  Lord"  denoting  zeal  in  according  it  to  Christ 
(see  Mark  14.  45).  Yet  our  Lord  claims  and  expects 
this  of  all  His  disciples,  as  when  He  washed  their  feet: 
"Ye  call  me  Master  and  Lord:  and  ye  say  well;  for  so 
'  am"  (John  13.  13).  shall  enter  into  the  kingdom  of 
heaven ;  but  he  tliat  doeth  the  -will  of  my  Fatlier 
-^vhich  is  in  heaven — that  will  which  it  had  been  the 
great  object  of  this  discourse  to  set  forth.  Yet  our  Lord 
says  warily,  not  'the  will  of  your  Father,'  but  "of  My 
Father;"  thus  claiming  a  relationship  to  His  Father  with 
which  His  disciples  might  not  intermeddle,  and  which  He 
never  lets  down.  And  he  so  speaks  here  to  give  author- 
ity to  His  asseverations.  But  now  He  rises  higher  still- 
not  formally  announcing  Himself  as  the  Judge,  but  inti- 
mating what  men  will  say  to  Him,  and  He  to  them,  when 
He  sits  as  their  final  judge.  22.  Many  ivill  say  to  me  in 
that  day— What  day  ?  It  is  emphatically  unnamed.  But 
it  is  the  day  to  which  He  had  just  referred,  when  men 
shall  "  enter"  or  not  enter  "  into  the  kingdom  of  heaven." 
(See  a  similar  way  of  speaking  of  "  that  day"  in  2  Timothy 
1. 12 ;  4. 8).  Lord,  Lord— The  reiteration  denotes  surprise. 
'What,  Lord?  How  is  this?  Are  we  to  be  disowned?' 
have -we  not  prophesied—or  '  publicly  taught.'  As  one 
Of  the  special  gifts  of  the  Spirit  in  the  early  Church,  it  has 
the  sense  of  inspired  and  authoritative  teaching,'  and  is 
ranked  next  to  the  apostleship.  (See  1  Corinthians  12. 28; 
Ephesians  4. 11.)  In  this  sense  it  is  used  here,  as  appears 
fVoni  wliat  follows,  in  thy  namel — or,  'to  thy  name,' 
and  so  in  the  two  following  clauses—'  having  reference  to 
Thy  name  as  the  sole  power  in  which  we  did  it.'  and  in 
thy  name  have  cast  out  devils  ?  and  in  thy  name  done 
many  Avondcrful  ^vorksT — or  '  miracles.'  These  are  se- 
lected as  three  examples  of  the  highest  services  rendered 
to  the  Christian  cause,  and  through  the  power  of  Christ's 
own  name,  invoked  for  that  purpose;  Himself,  too,  re- 
sponding to  the  call.  And  the  threefold  repetition  of  the 
question,  each  time  in  the  same  form,  expresses  in  the 
liveliest  manner  the  astonishment  of  the  speakers  at  the 
view  now  taken  of  them.  23.  And  then  -^vlll  I  profess 
unto  tliem — or,  'openly  proclaim'— tearing  otr  the  mask 
—I  never  knew  you— What  they  claimed— intimacy  with 
Christ— is  just  what  He  repudiates,  and  with  a  certain 
scornful  dignity.  'Our  acquaintance  was  not  broken  oir 
—there  never  was  any.'  depart  from  me— (Cf.  ch.  25. 41.) 
Tlie  connection  here  gives  these  words  an  awful  signifl- 
canco.  They  claimed  intimacy  with  Christ,  and  in  the 
corresponding  passage,  Luke  13.  20,  are  represented  as 
having  gone  out  and  in  with  Him  on  familiar  terms.  '  So 
much  the  worse  for  you,'  Ho  replies:  'I  bore  with  tliat 
longenougli;  but  now— begone!'  ye  that  ivork  lni<|uity 
—not '  that  wrought  Iniquity;'  for  they  are  represented  as 
fresh  from  the  scenes  and  acts  of  it  as  they  stand  before 
the  Judge.  (See  on  the  almost  identical,  but  even  more 
vivid  and  awful.descrlptlonof  the  scene  in  Luke  13. 24-27.) 
That  the  apostle  alludes  to  these  very  words  In  2  Timothy 
2.10  there  can  hardly  be  any  doubt— "  Nevertheless  the 
foundation  of  God  standeth  sure,  having  this  seal.  The 
Lord  knoiveth  them  that  are  His.  And,  Let  every  one  that 
namcth  the  name  of  Christ  depart  from  iniquity."  24. 
Therefore— to  bring  this  Discourse  to  a  close,  whosoever 


heareth  these  sayings  of  mine,  and  doeOh  them— see 

James  1.22,  which  seems  a  plain  allusion  to  these  words; 
also  Luke  11.28;  Romans  2.13;  IJohn  3.7— 1  ■will  likt;n 
him  unto  a  M^ise  man— a  shrewd,  prudent,  provident 
man— which  built  his  house  upon  a  rock— the  rock  of 
true  discipleship,  or  genuine  subjection  to  Christ.  23i 
And  the  rain- from  above— descended,  and  the  flood*— 
from  below— came,  and  the  ■%vind»— sweeping  across— 
blew,  and— thus  from  every  direction— beat  upon  that 
house ;  and  it  fell  wot  %  for  it  was  founded  upon  a!  rock 
—See  1  John  2. 17.  26.  And  every  one  that  hearetit  these 
sayings  of  mine— in  the  attitude  of  discipleship— and 
doeth  them  not,  shall  be  likened  unto  a  foolish  man, 
tvliich  built  his  house  upon  tlie  sand— denoting  a  loose 
foundation — that  of  an  empty  profession  and  mere  exter- 
nal services.  27.  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon — or  '  struck 
against' — thathousei  and  it  fell:  and  great  was  the  fall 
of  it— terrible  the  ruin!  How  lively  must  this  imagery 
have  been  to  an  audience  accustomed  to  the  fierceness  of 
an  Eastern  tempest,  and  the  suddenness  and  complete- 
ness with  which  it  sweeps  everything  unsteady  before  it ! 
Effect  of  the  Sermon  on  the  Mount  (v.  28,  29).  28.  And  it 
•  came  to  pass,  when  Jesus  had  ended  these  sayings,  the 
people  were  astonished  at  his  doctrine— rather,  '  His 
teaching,'  for  the  reference  is  to  the  manner  of  it  quite  as 
much  as  the  matter,  or  rather  more  so.  29.  For  he  taught 
them  as  [one]  having  authority  —  The  word  "  one," 
which  our  translators  have  here  inserted,  only  weakens 
the  statement,  and  not  as  the  scribes — The  consciousness 
of  Divine  authority,  as  Lawgiver,  Expounder  and  Judge, 
so  beamed  througli  His  teaching,  that  the  scribes'  teaching 
could  not  but  appear  drivelling  in  such  a  light. 

CHAPTER  VIII. 

Ver.  1-4.  Healing  of  a  Lkper.  (=Mark  1. 40-45 ;  Luko 
5.  12-10.)  The  time  of  this  miracle  seems  too  definitely 
fixed  here  to  admit  of  our  placing  it  where  it  stands  in 
Mark  and  Luke,  in  whose  Gospels  no  such  precise  note  of 
time  is  given.  1.  [And]  When  he  was  come  do'^vn  from 
the  mountain,  great  multitudes  followed  him.  2. 
And,  behold,  there  came  a  leper — "a  man  full  of  lep- 
rosy," says  Luke  5. 12.  Much  has  been  written  on  this 
disease  of  leprosy,  but  certain  points  remain  still  doubt- 
ful. All  tliat  needs  be  said  here  is,  that  it  was  a  cuta- 
neous disease,  of  a  loathsome,  diffusive,  and,  there  is  rea- 
son to  believe,  when  thoroughly  pi-onounced,  incurable 
character;  that  though  in  its  distinctive  features  it  is 
still  found  in  several  countries— as  Arabia,  Egypt  and 
South  Africa— it  prevailed,  in  the  form  of  what  is  called 
white  leprosy,  to  an  unusual  extent,  and  from  a  very 
early  period,  among  the  Hebrews;  and  that  it  thus  fur- 
nished to  the  whole  nation  a  familiar  and  affecting  sym- 
bol of  SIN,  considered  as  (1)  loathsome,  (2)  spreading,  (3)  in- 
curable. And  while  the  ceremonial  ordinances  for  detec- 
tion and  cleansing  prescribed  in  this  case  by  the  law  of 
Moses  (Leviticus  13.,  14.)  held  forth  a  coming  remedy  "for 
sin  and  for  uncleanness"  (Psalm  51. 7 ;  2  Kings  5. 1, 7, 10, 13, 
14),  the  numerous  cases  of  leprosy  with  which  our  Lord 
came  in  contact,  and  the  glorious  cures  of  them  wliich  He 
wrought,  were  a  fitting  manifestation  of  the  work  which 
He  came  to  accomplish.  In  this  view,  it  deserves  to  be 
noticed  that  the  first  of  our  Lord's  miracles  of  healing  re- 
corded by  Mattliew  is  this  cure  of  a  leper,  and  'wor- 
shipped him— in  what  sense  we  shall  presently  see.  Mark 
says  (1.  40),  he  came,  "  beseeching  and  kneeling  to  Him," 
and  Luke  says  (5.  12),  "  he  fell  on  his  face."  saying.  Lord, 
if  thou  wilt,  tliou  canst  make  me  clean- As  this  is  the 
only  cure  of  leprosy  recorded  by  all  the  three  first  Evan- 
gelists, it  was  probably  the  first  case  of  the  kind;  and  If 
so,  this  leper's  faltli  in  the  power  of  Christ  must  have 
been  formed  In  him  by  what  he  had  heard  of  His  other 
cures.  And  how  striking  a  falt'.i  is  it!  He  does  not  say 
he  believed  Him  able,  but  with  a  brevity  expressive  of  a 
confidence  that  knew  no  doubt,  he  says  simply,  "Thou 
canst."  But  of  Christ's  willingness  to  heal  him  he  was 
not  so  sure.    It  needed  more  knowledge  of  Jesus  than  he 

31 


Incidents  Illustrative  of  Discipleship. 


MATTHEW  VIII.        The  Rash  and  the  Procrastinaling  Disciples. 


could  be  supposed  to  have  to  assure  him  of  that.  But  one 
thing  he  was  sure  of,  that  He  had  but  to  "will"  it.  This 
stfows  with  what  "worship"  of  Christ  this  leper  fell  on 
his  face  before  him.  Clear  theological  knowledge  of  the 
Person  of  Christ  was  not  then  possessed  ,even  by  those 
who  were  most  with  Him  and  nearest  to  Him.  Much 
less  could  full  insight  into  all  that  we  know  of  the 
Only-begotteu  of  the  Father  be  expected  of  this  leper. 
But  he  who  at  that  moment  felt  and  owned  that  to 
heal  an  incurable  disease  needed  but  the  fiat  of  the 
Person  who  stood  before  him,  had  assuredly  that  very 
faith  in  the  germ  which  now  casts  its  crown  before  Him 
that  loved  us,  and  would  at  any  time  die  for  His  blessed 
name.  3.  And  Jesus— [or '  He,'  according  to  another  read- 
ing]—"moved  with  compassion,"  says  Mark  (1.  41);  a  pre- 
cious addition- put  forth  his  hand,  and  touclied  him— 
Such  a  touch  occasioned  ceremonial  defilement  (Leviticus 
5.3);  even  as  tlie  leper's  coming  near  enougli  for  contact 
was  against  the  Levltical  regulations  (Leviticus  13.  46). 
But  as  the  man's  faith  told  him  there  would  be  no  case  for 
such  regulations  if  the  cure  he  hoped  to  experience  should 
be  accomplished,  so  He  who  had  healing  in  His  wings 
transcended  all  such  statutes,  saying,  I  -^rlll  j  toe  thou 
clean— How  majestic  those  two  words!  By  not  assuring 
the  man  of  His  power  to  heal  him.  He  delightfully  sets  His 
seal  to  tlie  man's  previous  confession  of  that  power;  and 
by  assuring  him  of  the  one  thing  of  which  he  had  any 
doubt,  and  for  which  he  waited— His  will  to  do  it— He 
makes  a  claim  as  Divine  as  the  cure  which  immediately 
followed  it.  And  Immediately  his  leprosy  >va8 
cleansed— Mark,  more  emphatic,  says  (1.42),  "And  as 
soon  as  He  had  spoken,  immediately  the  leprosy  de- 
parted from  him,  and  he  was  cleansed"— as  perl'ectly  as  in- 
stantaneously. What  a  contrast  this  to  modern  pre- 
tended cures !  4.  And  Jestis  ("  straitly  charged  him,  and 
forthwith  sent  him  away,"  Mark  1.  43,  and)  salth  unto 
him,  See  thou  tell  no  man— A  hard  condition  this  would 
seem  to  a  grateful  heart,  whose  natural  language,  in  such 
a  case,  is  "Come,  hear,  all  ye  that  fear  God,  and  I  will  de- 
clare what  He  hath  done  for  my  soul"  (Psalm  66. 16).  We 
shall  presently  see  the  reason  for  it.  tout  go  thy  ivay, 
Cho^v  thyself  to  the  priest,  and  offer  the  gift  that  Moses 
commanded  (Leviticus  14.),  for  a  testimony  unto  them 
—a  palpable  witness  that  the  Great  Healer  had  indeed 
come,  and  that  "  God  had  visited  His  people."  What  the 
sequel  was,  our  Evangelist  says  not ;  but  Mark  thus  gives 
It  (1.45):  "But  he  went  out,  and  began  to  publish  it  much, 
and  to  blaze  abroad  the  matter,  insomuch  tliat  Jesus  could 
no  more  openly  enter  into  the  city,  but  was  without  in. 
desert  places :  and  they  came  to  Him  from  every  quarter." 
Thus— by  an  over-zealous,  though  most  natural  and  not 
very  culpable,  infringement  of  the  injunction  to  keep  the 
matter  quiet— was  our  Lord,  to  some  extent,  thwarted  in 
His  movements.  As  His  whole  course  was  sublimely  noise- 
less (ch.  12. 19),  so  we  find  Hlra  repeatedly  taking  steps  to 
prevent  matters  prematurely  coming  to  a  crisis  with  Him. 
(But  see  on  Mark  5. 19,  20.)  "And  He  withdrew  Himself," 
adds  Luke  (5.16),  "into  the  wilderness,  and  prayed;"  re- 
treating from  the  popular  excitement  into  the  secret  place 
of  the  Most  High,  and  thus  coming  forth  as  dew  upon  the 
mown  grass,  and  as  showers  that  water  the  earth  (Psalm 
72.  6).  And  this  is  the  secret  both  of  strength  and  of  sweet- 
ness in  the  servants  and  followers  of  Christ  in  every  age, 

5-13.  Healing  of  the  Centukion's  Servant.  (=Luke 
7. 1-10.)  This  incident  belongs  to  a  later  stage.  For  the  ex- 
position, see  on  Luke  7.  1-10. 

14-17.  Healing  of  Peter's  Mother-in-law,  and 
Many  Others.  (=Mark  1.  29-34;  Luke  4.  38-41.)  For  the 
exposition,  see  on  Mark  1.  29-34, 

18-22.  Incidents  Illustrative  of  Discipleship.  (= 
Luke  9.  57-62.)  The  Incidents  here  are  two:  in  the  corre- 
sponding passage  of  Luke  they  are  three.  Here  they  are 
Introduced  before  the  mission  of  the  Twelve:  in  Luke, 
when  our  Lord  was  making  preparation  for  His  final 
Journey  to  Jerusalem.  But  to  conclude  from  this,  as 
some  good  critics  do,  as  Benqel,  Ellicott,  &c,,  that  one 
of  these  incidents  at  least  occurred  twice— which  led  to 
the  mention  of  the  others  at  the  two  different  times— is 
32 


too  artificial.  Taking  them,  then,  as  one  set  of  occur- 
rences, the  question  arises.  Whether  are  tliey  recorded  by 
Matthew  or  by  Luke  in  their  proper  place?  Neander, 
Schleiermacher,  and  Olshausen  adhere  to  Luke's  or- 
der; wliile  Meyer,  De  Wette,  and  Lange  prefer  that  of 
Matthew.  Probably  the  first  incident  is  here  in  its  right 
place.  But  as  the  command,  in  the  second  incident,  to 
preach  tlie  kingdom  of  God,  would  scarcely  have  been 
given  at  so  early  a  period,  it  is  likely  that  it  and  the  third 
incident  liave  their  true  place  in  Luke.  Taking  these 
three  incidents,  then,  up  here,  we  have — 

I,  The  Hash  or  Precipitate  Disciple  (v.  19,  20).  19.  And  a 
certain  scritoe  canie,  and  said  unto  him,  Master,  I  -will 
follotv  thee  '^vhithersoever  thou  goest.  HO.  And  Jesus 
salth  unto  him.  The  foxes  have  holes,  and  the  toirda 
of  the  air  have  nests;  tout  the  Son  of  man  hath  not 
where  to  lay  his  head — Few  as  there  were  of  the  scribes 
who  attached  themselves  to  Jesus,  it  would  appear,  from 
his  calling  Him  'Teacher,'  that  this  one  was  a  "disciple" 
in  that  looser  sense  of  the  word  in  which  it  is  applied  to 
the  crowds  who  flocked  after  Him,  with  more  or  less  con- 
viction that  His  claims  were  well  founded.  But  from  the 
answer  which  he  received  we  are  led  to  infer  that  there 
was  more  of  transient  emotion  —  of  temporary  impulse— 
than  of  intelligent  principle  in  the  speech.  The  preach- 
ing of  Christ  had  riveted  and  charmed  him;  his  heart 
had  swelled ;  his  enthusiasm  had  been  kindled ;  and  in 
this  state  of  mind  he  will  go  anywhere  with  Him,  and 
feels  impelled  to  tell  Him  so.  'Wilt  thou?' replies  the 
Lord  Jesus.  '  Knowestthou  Whom  thou  art  pledging  thy- 
self to  follow,  and  whither  haply  He  may  lead  thee?  No 
warm  home,  no  downy  pillow  has  He  for  thee :  He  has 
them  not  for  Himself.  The  foxes  are  not  without  their 
holes,  nor  do  the  birds  of  the  air  want  their  nests;  but 
the  Son  of  man  lias  to  depend  on  the  hospitality  of  others, 
and  borrow  the  pillow  whereon  He  lays  His  head,'  How 
affecting  is  this  reply !  And  yet  He  rejects  not  this  man's 
offer,  nor  refuses  him  the  liberty  to  follow  Him,  Only  He 
will  have  him  know  what  he  is  doing,  and  'count  the 
cost,'  He  will  have  him  weigh  well  the  real  nature  and 
the  strength  of  his  attachment,  whether  it  be  sucli  as  will 
abide  in  the  day  of  trial.  If  so,  he  will  be  riglit  welcome, 
for  Christ  puts  none  away.  But  it  seems  too  plain  that 
in  this  case  that  had  not  been  done.  And  so  we  have 
called  this  the  Rash  or  Precipitate  Disciple, 

II.  The  Procrastiriating  or  JEntangled  Disciple  (v.  21,  22). 
As  this  is  more  fully  given  in  Luke,  we  must  take  both 
together,  "And  He  said  unto  another  of  his  disciples, 
Follow  me.  But  he  said,"  Lord,  suffer  me  first  to  go  and 
toury  my  father.  But  Jesus  said  unto  him.  Follow 
me ;  and  let  the  dead  toury  their  dead — or,  as  more  def- 
initely in  Luke,  "Let  the  dead  bury  their  dead:  but  go 
thou  and  preach  the  kingdom  of  God."  This  disciple  did 
not,  like  the  former,  volunteer  his  services,  but  is  called 
by  the  Lord  Jesus,  not  only  to  follow,  but  to  preach  Him. 
And  he  is  quite  willing;  only  he  is  not  ready  just  j'et. 
"Lord,  I  will;  but"— 'There  is  a  difliculty  in  the  way  just 
now;  but  that  once  removed,  I  am  Thine.'  What  now  is 
this  diflficulty?  Was  his  father  actually  dead— lying  a 
corpse— having  only  to  be  buried  ?  Impossible.  As  it  was 
the  practice,  as  noticed  on  Luke  7.12,  to  bury  on  the  day 
of  death,  it  is  not  very  likely  that  this  disciple  would  have 
been  here  at  all  if  his  father  had  just  breathed  his  last; 
nor  would  the  Lord,  if  He  was  there,  have  hindered 
him  discharging  the  last  duties  of  a  son  to  a  father.  No 
doubt  it  was  the  common  case  of  a  son  having  a  frail  or 
aged  father,  not  likely  to  live  long,  whose  head  he  thinks 
it  his  duty  to  see  under  the  ground  ere  he  goes  abroad. 
•This  aged  father  of  mine  will  soon  be  removed ;  and  if  I 
might  but  delay  till  I  see  him  decently  interred,  I  should 
then  be  free  to  preach  the  kingdom  of  God  wherever 
duty  might  call  me.'  This  view  of  the  case  will  explain 
the  curt  reply, "  Let  the  dead  bury  their  dead :  but  go  thou 
and  preach  the  kingdom  of  God."  Like  all  the  other  par- 
adoxical sayings  of  our  Lord,  the  key  to  it  is  the  different 
senses— a  higher  and  a  lower— in  which  the  same  word 
"dead"  is  used:  'There  are  two  kingdoms  of  God  in 
existence  upon  earth;  the  kingdom  of  nature,  and  the 


The  Irresolute  JXsdple. 


MATTHEW  IX. 


The  Call  of  Matthew. 


kingdom  of  grace :  To  the  one  kingdom  all  the  children 
of  this  world,  even  the  most  ungodly,  are  fully  alive;  to 
the  other,  ouly  the  children  of  light:  The  reigning  irre- 
ligion  consists  not  in  indifference  to  the  common  liuman- 
Ities  of  social  life,  but  to  things  spiritual  and  eternal: 
Fear  not,  therefore,  that  your  father  will  in  your  absence 
be  neglected,  and  that  when  he  breathes  his  last  tliere 
will  not  be  relatives  and  friends  ready  enough  to  do  to 
iiim  tlie  last  offices  of  kindness.  Your  wish  to  discliarge 
tliese  yourself  is  natural,  and  to  be  allowed  to  do  it  a 
privilege  not  lightly  to  be  foregone.  But  the  kingdom  of 
God  lies  now  all  neglected  and  needy:  Its  more  exalted 
character  few  discern;  to  its  paramount  claims  few  are 
alive:  and  to  "preach"  it  fewer  still  are  qualifled  and 
called:  But  thou  art:  The  Lord  therefore  hath  need  of 
thee:  Leave,  then,  those  claims  of  nature,  high  though 
they  be,  to  those  who  are  dead  to  the  still  higher  claims 
of  tlie  kingdom  of  grace,  which  God  is  now  erecting 
upon  eartli — Let  the  dead  bury  their  dead  ;  but  go  thou 
and  preach  the  kingdom  of  God.'  And  so  liave  we  here 
the  genuine,  but  Procrastinating  or  Entangled  Disciple. 
The  next  case  is  recorded  only  by  Luke : 

III.  The  Irresolute  or  Wavering  Disciple  (Luke  9.  61,  62). 
61.  "And  another  also  said,  Lord,  I  will  follow  tliee;  but 
let  me  first  go  bid  them  farewell  whicii  are  at  home  at  my 
house.  62.  And  Jesus  said  unto  him,  No  man,  having  put 
his  hand  to  the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God."  But  for  the  very  different  replies 
given,  we  should  hardly  have  discerned  the  difference 
between  this  and  the  second  case:  the  one  man  called,  in- 
deed, and  the  other  volunteering,  as  did  th*  first;  but 
botli  seemingly  alike  willing,  and  only  having  a  difficulty 
in  their  way  just  at  that  moment.  But,  by  help  of  what 
is  said  respectively  to  each,  we  perceive  the  gieut  differ- 
ence between  the  two  cases.  From  the  warning  given 
against  "  looking  back,"  it  is  evident  that  this  man's  dis- 
ciplesliip  was  not  yet  thorough,  his  separation  from  the 
world  not  entire.  It  is  not  a  case  of  going  back,  but  of 
looking  back ;  and  as  there  is  here  a  manifest  reference  to 
the  case  of  "Lot's  wife"  (Genesis  19.  26;  and  see  on  Luke 
17,  32),  we  see  that  it  is  not  actual  return  to  the  world  that 
we  have  here  to  deal  with,  but  a  reluctance  to  break  with  it. 
The  figure  of  putting  one's  hand  to  the  plough  and  look- 
ing back  is  an  exceedingly  vivid  one,  and  to  an  agricul- 
tural people  most  impressive.  As  ploughing  requires  an 
eye  intent  on  the  furrow  to  be  made,  and  is  marred  the 
Instant  one  turns  about,  so  will  they  come  short  of  salva- 
tion wlio  prosecute  the  work  of  God  with  a  distracted 
attention,  a  divided  heart.  The  reference  may  be  chiefly 
to  ministers;  but  the  application  at  least  is  general.  As 
the  image  seems  plainly  to  have  been  suggested  by  the 
case  of  Elijah  and  Elisha,  a  difficulty  may  be  raised, 
requiring  a  moment's  attention.  When  Elijah  cast  his 
mantle  about  Elisha,  which  the  youth  quite  understood 
to  mean  appointing  him  his  successor,  he  was  ploughing 
with  twelve  yoke  of  oxen,  the  last  pair  held  by  himself. 
Leaving  his  oxen,  he  ran  after  the  prophet,  and  said, 
"  Let  me,  I  pray  thee,  kiss  my  father  and  my  motlier,and 
[then]  I  will  follow  thee."  Was  this  said  in  the  same  spirit 
with  the  same  speech  uttered  by  our  disciple?  Let  us  see. 
"And  Elijah  said  unto  him, Go  back  again :  for  what  have 
I  done  to  thee."  Commentators  take  this  to  mean  that 
Elijali  had  really  done  nothing  to  hinder  him  from  going 
on  witii  all  his  ordinary  duties.  But  to  us  it  seems  clear 
tliut  Elijah's  Intention  was  to  try  what  manner  of  spirit 
the  youtli  was  of:— 'Kiss  thy  father  and  mother?  And 
why  not?  By  all  means,  go  home  and  stay  with  them; 
for  what  have  I  done  to  thee?  I  did  but  throw  a  mantle 
about  thee ;  but  what  of  that?'  If  this  was  his  meaning, 
Elisha  thoroughly  apprehended  and  nobly  met  it,  "He 
returned  back  from  him,  and  took  a  yoke  of  oxen,  and 
slew  them,  and  boiled  tiieir  flesh  with  the  Instruments  of 
the  oxen  [tlie  wood  of  his  ploughing  Implements],  and 
gave  unto  the  people,  and  they  did  eat:  then  he  arose,  and 
went  alter  Elijah,  and  ministered  unto  him"  (1  Kings  19. 
llk-21).  We  know  not  if  even  his  father  and  mother  had 
time  to  be  called  to  this  hasty  feast.  But  this  much  is 
plain,  that,  though  in  affluent  circumstances,  he  gave  up 
50 


his  lower  calling,  witli  all  its  prospects,  for  the  higher, 
and  at  that  time  perilous,  office  to  wliich  he  was  called. 
What  now  is  the  bearing  of  these  two  cases?  Did  Elisha 
do  wrong  In  bidding  them  farewell  with  whom  he  was 
associated  in  his  early  calling?  Or,  if  not,  would  this 
disciple  have  done  wrong  if  he  had  done  the  same  thing, 
and  in  the  same  spirit,  with  Elisha?  Clearly  not. 
Elisha's  doing  it  proved  that  he  could  with  safety  do  it; 
and  our  Lord's  warning  is  not  against  bidding  them  fare- 
well which  were  at  home  at  his  house,  but  against  the 
probable/aiaJ  consequences  of  that  step ;  lest  the  embraces 
of  earthly  relationship  should  prove  too  strong  for  him, 
and  he  should  never  return  to  follow  Christ.  Accordingly, 
we  have  ctiiled  this  the  Irresolute  or  Wavering  Disciple. 

23-27.  Jesus,  crossing  the  Sea  of  Galilee,  mikao 
ULousLY  Stills  a  Tempest.  (=Mark  4.  35-41 ;  Luke  8.  22- 
25.)    For  the  exposition,  see  on  Mark  4.  35-41. 

2S-34.  Jesus  Heals  the  Gekgesene  Demoniacs^ 
(=Mark  5. 1-20;  Luke  8.  26-39.)  For  the  exposition,  see  on 
Mark  5. 1-20. 

CHAPTER   IX. 

Ver.  1-8.  Healing  of  a  Paralytic.  (=Mark  2. 1-12; 
Luke  5.  17-26.)  This  incident  appears  to  follow  next  in 
order  of  time  to  the  cure  of  the  leper  (ch.  8. 1-4).  For  the 
exposition,  see  on  Mark  2;  1-2. 

9-13.  Matthew's  Call  and  Feast.  (=.Mark  2. 14-17; 
Luke  5.  27-32.)  The  call  of  Matthew  (v.  9).  9.  And  as  Jesos 
passed  forth  from  thence — i.  e.,  from'  the  scene  of  the 
paralytic's  cure  in  Capernaum,  towards  the  shore  of  the 
Sea  of  Galilee,  on  which  that  town  lay.  Mark,  as  usual, 
pictures  the  scene  more  in  detail,  thus  (2. 13):  "And  He 
went  forth  again  by  the  sea-side ;  and  all  the  multitude 
resorted  unto  him,  and  He  taught  them"— or, '  kept  teach- 
ing them.'  "And  as  he  passed  by"  he  sa-w  a  man,  named 
Matthew— the  writer  of  tliis  precious  Gospel,  who  here, 
with  singular  modesty  and  brevity,  relates  the  story  of 
his  own  calling.  In  Mark  and  Luke  he  is  called  Levi, 
which  seems  to  have  been  his  family  name.  In  their* 
lists  of  the  twelve  apostles,  however,  Mark  and  Luke 
give  him  the  name  of  Matthew,  which  seems  to  have 
been  the  name  by  which  he  was  known  as  a  disciple. 
While  he  himself  sinks  his  family  name,  he  is  careful  not 
to  sink  his  occupation,  the  obnoxious  associations  with 
which  he  would  place  over  against  the  grace  that  called 
him  from  it,  and  made  him  an  apostle.  (See  on  ch.  10.  3.) 
Mark  alone  tells  us  (2. 14)  that  he  was  "  the  son  of  Alph- 
eus"— the  same,  probably,  with  the  father  of  James  the 
Less;  From  this  and  other  considerations  it  is  pretty 
certain  that  he  must  at  least  have  heard  of  our  Lord  be- 
fore this  meeting.  Unnecessary  doubts,  even  from  an 
early  period,  have  been  raised  about  the  identity  of  Levi; 
and  Matthew.  No  English  Jury,  with  the  evidence 
before  them  which  we  have  in  the  Gospels,  would; 
hesitate  in  giving  in  a  unanimous  verdict  of  Identity. 
sitting  at  the  receipt  of  custom — as  a  publican,  whichi' 
Luke  (5.  27)  calls  him.  It  means  the  place  of  receipt,  the 
toll-house  or  booth  in  which  the  collector  sat.  Being  iu 
this  case  by  the  sea-side,  it  might  bo  the  ferry  tax  for  the 
transit  of  persons  and  goods  across  the  lake,  which  he 
collected.  (See  on  ch.5. 46.)  and  he  satth  unto  him,  Fot« 
low  me— Witching  words  these,  from  the  lips  of  Him  who 
never  employed  them  without  giving  them  resistless  effl}* 
cacy  in  the  hearts  of  those  they  were  spoken  to.  And  Im 
"left  all"  (Luke  5.  28),  arose  and  followed  him. 

The  feast  (v.  10-13).  10.  And  It  came  to  pass,  as  Jesn« 
sat  at  meat  In  the  house— The  modesty  of  our  Evangelist 
signally  appears  here. ,  Luke  says  (v.  29)  that  "  Levi  made 
Him  a  great  feast"  or  'reception,'  while  Matthewi-merely 
says,  "He  sat  at  meat;"  and  Mark  and  Luke  sajr  that  it 
was  In  Levi's  "own  house,"  while  Matthew  merely  says, 
"He  sat  at  meat  in  the  house."  Whether  this  feast  was 
made  now,  or  not  till  afterwards,  is  a  point  of  some  iia- 
portance  in  the  order  of  events,  and  not  agreed  among 
harmonists.  The  probability  is  that  it  did  not  take  place 
tin  a  considerable  time  afterwards.  For  Matthew,  wha 
ought  surely  to  know  what  took  place  while  his  Lord.waa 
speaking  at  liis  own  table,  tells  us  that  the  visit  of  Jairus, 

33 


Two  Blind  Men  Healed. 


MATTHEW  IX. 


A  Dumb  Demoniac  Cured. 


the  ruler  of  the  synagogue,  occurred  at  that  n^ornent  {v. 
18).  But  we  know  fi'om  Mark  and  Luke  that  this  visit  of 
Jairus  did  not  take  place  till  after  our  Lord's  return,  at  a 
later  period,  from  the  country  of  the  Gadai-enes.  (See 
Mark  5.  21,  &c.,  and  Luke  8.  40,  &c.)  We  conclude,  there- 
lore,  that  the  feast  was  not  made  in  the  novelty  of  his  dis- 
clpleship,  but  after  Matthew  had  had  time  to  be  somewhat 
established  in  the  faith;  when  returning  to  Capernaum, 
his  compassion  for  old  friends,  of  his  own  calling  and 
character,  led  him  to  gather  them  togetlier  that  they 
might  have  an  opportunity  of  hearing  the  gracious  words 
which  proceeded  out  of  His  Master's  mouth,  if  haply  they 
might  experience  a  like  change,  toeliold,  many  publl- 
caus  aiitl  sinners— Luke  says,  "  a  great  company"  (v.  29}— 
came  and  sat  dovin  wltli  Ulm  and  Ills  disciples— In  all 
such  case  the  word  rendered  'sat'  is  'reclined,'  in  allusion 
to  the  ancient  mode  of  lying  on  couches  at  meals.  11. 
And  ivhcn  tHe  Pharisees— "  and  scribes,"  add  Mark  and 
Luke— saw  It,  they  "murmured"  or  'muttered,'  says 
Luke  (5.  30),  and  said  unto  his  disciples— not  venturing 
to  put  their  question  to  Jesus  Himself— Why  eateth  yowx 
Master  -ivith  publicans  and  sinners  1— (See  on  Luke  15. 
2.)  13.  But  w^hen  Jesus  heard  [that],  he  said  unto 
them— to  the  Pharisees  and  scribes;  addressing  Himself 
to  them,  though  they  had  shrunk  from  addressing  Him. 
They  that  be  -whole  need  not  a  physician,  but  they 
that  are  sick— g.  d.,  'Ye  deem  yourselves  whole;  My 
mission,  therefore,  is  not  to  you :  The  physician's  business 
is  with  the  sick ;  therefore  eat  I  with  publicans  and  sin- 
ners.' Oh  what  myriads  of  broken  hearts,  of  sin-sick 
souls,  have  been  bound  up  by  this  matchless  saying !  13. 
But  go  ye  and  learn  -wliat  that  meaneth  (Hosea  6.  6),  I 
■will  have  mercy,  and  not  sacrifice — i.  e.,  the  one  rather 
than  the  other.  "  Sacrifice,"  the  chief  part  of  the  ceremo- 
nial law,  is  here  put  for  a  religion  of  literal  adherence  to 
mere  rules;  while  "Mercy"  expresses  such  compassion 
for  the  fallen  as  seeks  to  lift  them  up.  The  duty  of  keep- 
ing aloof  from  the  polluted,  in  the  sense  of  "having  no 
•  fellowship  with  the  unfruitful  works  of  darkness,"  is  ob- 
vious enough;  but  to  understand  this  as  prohibiting  such 
intercourse  with  them  as  is  necessary  to  their  recovery, 
is  to  abuse  it.  This  was  what  these  Pharisaical  religionists 
did,  and  this  is  what  our  Lord  here  exposes,  for  I  am 
not  come  to  call  the  righteous,  but  sinners  [to  repent- 
ance]—The  words  enclosed  in  brackets  are  of  doubtful 
authority  here,  and  more  than  doubtful  authority  in 
Mark  2.  17;  but  in  Luke  5.  32  they  are  undisputed.  We 
have  here  just  the  former  statement  stripped  of  its  figure. 
"The  righteous"  are  the  whole;  "sinners,"  the  sick. 
When  Christ  "called"  the  latter,  as  He  did  Matthew,  and 
probably  some  of  those  publicans  and  sinners  whom  he 
had  invited  to  meet  Him,  it  was  to  heal  them  of  their 
spiritual  maladies,  or  save  their  souls:  "The  righteous," 
like  tliose  miserable  self-satisfied  Pharisees,  "He  sent 
empty  away." 

14-17.    Discourse  on  Fasting.    See  on  Luke  5.  33-39. 

lS-20.  The  Woman  with  the  Issue  of  Blood  Healed. 
—The  Daughter  of  Jairus  Raised  to  Life.  (=Luke  8. 
40-56;  Mark  5.  21-43.)  For  the  exposition,  see  on  Mark  5. 
21-43. 

27-31.  Two  Blind  Men,  and  a  Dumb  Demoniac 
Healed.  These  two  miracles  are  recorded  by  Matthew 
alone.  Two  Blind  Men  Healed  {v,  27-31).  37.  And  when 
Jesus  departed  thence,  two  blind  men  followed  him — 
hearing,  doubtless,  as  in  a  later  case  is  expressed,  "that 
Jesus  passed  by"  (ch.  20. 30),  crying,  and  saying.  Thou  son 
of  David,  have  mercy  on  us.  It  is  remarkable  that  in  tlie 
only  other  recorded  case  in  wliich  the  blind  applied  to  Jesus 
for  their  sight,  and  obtained  it,  they  addressed  Him,  over 
and  over  again,  by  this  one  M,essianlc  title,  so  well  known 
—"Son  of  David"  (ch.  20.  30).  Can  there  be  a  doubt  that 
their  faith  fastened  on  such  great  Messianic  promises  as 
this,  "Then  the  eyes  of  the  blind  shall  be  opened,"  &c. 
(Isaiah  35.  5)?  and  If  so,  this  appeal  to  Him,  as  the  Conso- 
lation of  Israel,  to  do  His  predicted  office,  would  fall  with 
great  weight  upon  the  ears  of  Jesus.  38.  And  when  he 
was  come  into  the  house— To  try  their  faith  and  pa- 
tience, He  seems  to  nave  made  them  no  answer.  But  the 
34 


blind  men  came  to  Him— which,  no  doubt,  was  what  He 
desired,  and  Jesus  saith  unto  tliem,  Believe  ye  that  I 
am  able  to  do  this?  tliey  said  unto  him,  Yea,  Lord- 
Doubtless  our  Lord's  design  was  not  only  to  put  their 
faith  to  the  test  by  tills  question,  but  to  deepen  it,  to  raise 
their  expectation  of  a  cure,  and  so  prepare  them  to  receive 
it ;  and  the  cordial  acknowledgment,  so  touchlngly  simple 
which  they  immediately  made  to  Him  of  Ills  power  to 
heal  them,  shows  how  entirely  that  object  was  gained. 
39.  Tlien  touched  he  their  eyes,  saying,  According  to 
your  faith  be  it  unto  you — not.  Receive  a  cure  propw- 
tioned  to  your  faith,  but.  Receive  this  cure  as  granted  tQ 
your  faith.  Thus  would  they  carry  about  with  them,  in 
their  restored  vision,  a  gracious  seal  of  the  faith  which 
drew  it  from  their  compassionate  Lord.  30.  And  their 
eyes  were  opened :  and  Jesua  straltly  charged  them— 
The  expression  is  very  strong,  denoting  great  earnestness. 
31.  But  they,  when  they  were  departed,  spread  abi'oad 
his  fame  in  all  that  country — (See  on  ch.  8.  4.) 

A  Dumb  Demoniac  Healed  (v.  32-34).  33.  As  tliey  went 
out,  behold,  they  brought  to  him  a  dun\b  man  pos- 
sessed with  a  devil- 'demonlzed.'  The  dumbness  was 
not  natural,  but  was  the  effect  of  the  possession.  33.  And 
when  tlie  devil — or  '  demon' — was  cast  out,  tSie  dumb 
spake — The  particulars  in  this  case  are  not  given ;  the 
object  being  simply  to  record  the  Instantaneous  restora- 
tion of  the  natural  faculties  on  the  removal  of  the  malig- 
nant oppression  of  them,  the  form  which  the  popular  as- 
tonishment took,  and  the  very  different  effect  of  it  upon 
another  class,  and  the  multitudes  marvelled,  saying, 
It-ivas  never  so  seen  in  Israel — referring,  probabl3',  not 
to  this  case  only,  but  to  all  those  miraculous  displays  of 
healing  power  which  seemed  to  promise  a  new  era  iu  the 
history  of  Israel.  Probably  they  meant  by  this  language 
to  Indicate,  as  far  as  they  thought  It  safe  to  do  so,  their  In- 
clination to  regard  Him  as  the  promised  Messiah.  34.  But 
the  Pharisees  said,  He  casteth  out  devils  through  tlie 
prince  of  the  devils— 'the  demons  through  the  prince 
of  the  demons.'  This  seems  to  be  the  first  muttering  of 
a  theory  of  such  miracles  which  soon  became  a  flx*;d 
mode  of  calumniating  them— a  theory  which  would  be 
ridiculous  if  it  were  not  melancholy  as  an  outburst  of 
the  darkest  malignity.    (See  on  ch.  12.  24,  &c.) 

35-ch.  10. 5.  Third  Galilean  Circuit- Mission  of  the 
Twelve  Apostles.  As  the  Mission  of  the  Twelve  sup- 
poses the  previous  choice  of  them — of  which  our  Evange- 
list gives  no  account,  and  which  did  not  take  place  till  a 
later  stage  of  our  Lord's  public  life— it  is  introduced  here 
ont  of  its  proper  place,  which  is  after  what  is  recorded  in 
Luke  6. 12-19. 

Third  Galilean  Circuit  (v.  35)— and  probably  the  last.  33. 
And  Jesus  vt^ent  about  all  the  cities  and  villages, 
teaching  in  their  synagogues,  and  preaching  the  gos- 
pel of  the  kingdom,  and  healing  every  sickness  and 
every  disease  [among  the  people] — The  bracketed  words 
are  of  more  than  doubtful  authority  here,  and  were  proba- 
bly introduced  here  from  ch.  4.  23.  Tlie  language  here  is 
so  identical  with  that  used  in  describing  the  first  circuit 
(ch.  4.  23),  that  we  may  presume  the  work  done  on  botli 
occasions  was  much  the  same.  It  was  just  a  furtlier  prepa- 
ration of  the  soil,  and  a  fresh  sowing  of  the  precious  seed. 
(See  on  ch.  4.  23.)  To  these  fruitful  journeyings  of  the  Re- 
deemer, "with  healing  in  His  wings,"  Peter  no  doubt 
alludes,  when.  In  his  address  to  the  household  of  Corne- 
lius, he  spoke  of  "  How  God  anointed  Jesus  of  Nazareth 
with  the  Holy  Gliost  and  witli  power:  who  tuent  about 
doing  good,  and  healing  all  that  were  oppressed  of  the 
devil:  for  God  was  with  Him"  (Acts  10.  38). 

Jesus,  Compassionating  the  Multitudes,  asks  Prayer  for 
Help  (v.  36-38).  He  had  now  returned  from  His  preaching 
and  healing  circuit,  and  the  result,  as  at  the  close  of  the 
first  one,  was  the  gathering  of  a  vast  and  motley  multl 
tude  around  Him.  After  a  whole  night  spent  in  prayer, 
He  had  called  His  more  immediate  disciples,  and  from 
them  had  solemnly  chosen  the  twelve;  then,  coming  down 
from  the  mountain,  on  which  this  was  transacted,  to  the 
multitudes  that  waited  for  Him  below.  He  had  addressed 
to  them  — as  we  take  it- that  discourse  which  bears  so 


Mission  of  the  Twelve  Apostles. 


MATTHEW  X. 


ChriaCs  Commission  to  them. 


strong  a  resemblance  to  the  Sermon  on  the  Mount  that 
many  critics  take  It  to  be  the  same.  (See  on  Luke  6. 13-49; 
and  on  eh.  5.,  Introductory  Remarks.)  Soon  after  this,  it 
should  seem,  the  multitudes  still  hanging  on  Him,  Jesus 
Is  touched  with  their  wretched  and  helpless  condition, 
and  acts  as  is  now  to  be  described.  3G.  But  -vrlien.  lie  saw 
tUe  multitudes,  lie  ■wa.»  moved  -ivith  compassion  oik 
tliem,  because  tliey  fainted — This  reading,  however,  has 
hardl.v  anj^  authority  at  all.  The  true  reading  doubtless 
is,  'were  liarassed,'  and  -were  scattered  abroad — ratlier, 
'lying  about,'  'abandoned,'  or  'neglected'  —  us  sUecp 
having  no  sUeplxcrd — their  pitiable  condition  as  wearied 
and  couching  under  bodily  fatigue,  a  vast  disorganized 
mass,  being  but  a  faint  picture  of  tlieir  wretchedness  as 
the  victims  of  pharisaic  guidance;  their  souls  uncared 
for,  yet  drawn  after  and  hanging  upon  Him.  This  moved 
tlie  Redeemer's  compassion.  37.  Tben  saltU  Uc  unto 
his  disciples,  Tlie  harvest  truly  is  plenteous — His  eye 
doubtless  rested  immediately  on  the  Jewish  field,  but  this 
he  saw  widening  into  the  vast  field  of  "  the  world"  (ch.  13. 
38),  teeming  with  souls  having  to  be  gathered  to  Him.  but 
the  labourers  —  men  divinelj'  qualified  and  called  to 
gatlier  them  in— are  fe-w.  38.  Pray  ye  therefore  tlie 
Liord  of  the  harvest— the  great  Lord  and  Proprietor  of 
all.  Cf.  John  15.  1,  "  I  am  the  true  vine,  and  my  Father  is 
the  husbandman."  tliat  he  -^vlll  send  forth  labourers 
into  his  harvest  — The  word  properly  means  'thrust 
forth ;'  but  this  emphatic  sense  disappears  In  some  places, 
as  in  V. 25, and  John  10.  4—"  When  He pu.Ueth forth  His  own 
sheep."    (See  on  ch.  4. 1.) 

CHAPTER   X. 

Ver.  1-5.  Mission  of  the  Twelve  Apostles  (==Mark  6.  7-13  >. 
Luke  9. 1-C).  The  last  three  verses  of  ch.  9.  form  the  proper 
introduction  to  the  Mission  of  the  Twelve,  as  Is  evident 
from  the  remarkable  fact  that  the  Mission  of  the  Seventy 
was  prefaced  by  the  very  same  woi"ds.  (See  on  Luke  10. 2.) 
1.  And  ivheu  lie  had  called  unto  him  his  t'welve  dis- 
ciples, lie  gave  them  po-w^er  —  The  word  signifies  both 
'power,'  and  'authority'  or  'right.'  Even  if  it  were  not 
evident  that  here  both  ideas  are  included,  we  find  both 
words  expressly  used  in  the  parallel  passage  of  Luke  (9. 
1)—"  He  gave  them  power  and  authority" — in  other  words, 
He  both  qualified  and  authorized  them — against — or  'over' 
— unclean  spirits,  to  cast  them  out,  and  to  heal  all 
manner  of  sickness,  and  all  manner  of  disease.  2. 
Kow  the  names  of  tlie  twelve  apostles  are  tliese — The 
other  Evangelists  enumerate  the  twelve  in  immediate 
connection  with  their  appointment  (Mark  3. 13-19;  Luke 
6. 13-lG).  But  our  Evangelist,  not  intending  to  record  the 
appointment,  but  only  the  Mission  of  the  Twelve,  gives 
their  names  here.  And  as  in  the  Acts  (1. 13)  we  have  a 
list  of  the  Eleven  wlio  met  daily  in  the  upper  room  with 
the  other  disciples  after  their  Master's  ascension  until  tlie 
day  of  Pentecost,  we  have  four  catalogues  in  all  for  com- 
parison. The  first,  Simon,  who  is  called  Peter  (see  on 
John  1.  42),  and  Andre^v  his  brother ;  James  the  son  of 
Zebedee,  and  .John  his  brother— named  after  James,  as 
the  younger  of  the  two.  3,  Philip  and  Bartholomew— 
That  this  person  is  the  same  with  "  Nathanael  of  Cana  in 
Galilee,"  Is  Justly  concluded  for  the  three  following  rea- 
sons :  F'irst.because  Bartholomew  is  not  so  properly  a  name 
as  a  family  surname;  next,  because  not  only  in  this  list, 
but  in  Mark's  and  Luke's,  he  follows  the  name  of  "  Philip," 
who  was  the  instrument  of  bringing  Nathanael  first  to 
Jesus  (John  1.  45);  and  again,  when  our  Lord,  after  His 
resurrection,  appeared  at  the  Sea  of  Tiberias,  "Nathanael 
of  Cana  In  Galilee"  is  mentioned  along  with  six  others, 
all  of  them  apostles,  as  being  present  (John  21.  2).  Mat- 
tliew  the  publican  — In  none  of  the  four  list«  of  the 
Twelve  is  this  apostle  so  branded  but  In  his  own  one,  as 
if  he  would  have  all  to  know  how  deep  a  debtor  he  had 
been  to  his  Lord.  (See  on  ch.  1.  3,5,  6;  9.  9.)  James  the 
•on  of  Alpheus— the  same  person  apparently  who  Is  called 
Cteopas  or  Cfopas  (Luke  21. 18;  John  19.  25) ;  and,  as  he  was 
the  husband  of  Mary,  sister  to  the  Virgin,  James  the  Less 
must  haye  be«n  our  Lord's  cousin,    and  Lebbeus,  %vhose 


surname  ^vas  Thaddcus  — the  same,  without  doubt,  as 
"Judas  the  brother  of  James,"  mentioned  in  bolli  the 
lists  of  Luke  (6.  16;  Acts  1.  13),  while  no  one  of  the  name 
of  Lebbeus  or  Thaddeus  is  so.  It  Is  he  who  in  John  (14. 
22)  is  sVeetly  called  "Judas,  not  Iscariot."  That  he  was 
the  author  of  the  Catholic  Epistle  of  "Jude,"  and  not 
"  the  Lord's  brother"  (ch.  13. 55),  unless  these  be  the  same, 
is  most  likely.  4.  Simon  the  Canaanite;  rather  'Ka- 
nanite,"  but  better  still,  'the  Zealot,'  as  he  is  called  in 
Luke  6.  15,  where  the  original  term  should  not  have  been 
retained  as  in  our  version  ("Simon,  called  Zelotes"),  but 
rendered  'Simon,  called  the  Zealot.'  The  word  "  Ka- 
nanite"  is  just  the  Aramaic,  or  Syro-Chaldalc,  term  for 
'Zealot.'  Probably  before  his  acquaintance  with  Jesus, 
he  belonged  to  the  sect  of  the  Zealots,  who  bound  them- 
selves, as  a  sort  of  voluntary  ecclesiastical  police,  to  see 
that  the  law  was  not  broken  with  Impunity,  and  Judas 
Iscariot — i.e.,  Judas  of  Kerioth,  a  town  of  Judah  (Joshua 
15.  25);  so  called  to  distinguish  him  from  "Judas  the 
brother  of  James"  (Luke  6.  IC).  who  also  betrayed  him — 
a  note  of  infamy  attached  to  his  name  in  all  the  cata- 
logues of  the  Twelve. 

5-42.  The  Twelve  Receive  their  Instructions. 
This  Directory  divides  itself  into  three  distinct  parts. 
The  first  part— extending  from  v.  5  to  15— contains  direc- 
tions for  the  brief  and  temporary  mission  on  which  they 
were  now  going  forth,  with  respect  to  the  places  they  were 
to  go  to,  the  works  they  were  to  do,  the  liiessage  they  were 
to  bear,  and  the  manner  in  which  they  were  to  conduct 
themselves.  The  second  part— extending  from  v.  16  to  23— 
contains  directions  of  no  such  limited  and  temporary 
nature,  but  opens  out  into  the  permanent  exercise  of  the 
Gospel  mlnisti-y.  The  third  part — extending  from  r.  24  to 
42— is  of  wider  application  still,  reaching  not  only  to  the 
ministry  of  the  Gospel  in  every. age,  but  to  the  service  of 
Christ  in  the  widest  sense.  It  is  a  strong  confirmation  of 
this  threefold  division,  that  each  part  closes  with  the  words, 
"  Verily  I  say  unto  you"  (v.  15,  23,  42). 

Directions  for  the  Present  Mission  (v.  5-15).  5.  These 
twelve  .Tcsus  sent  forth,  and  commanded  tliem,  soiy- 
iug,  Go  not  Into  the  'way  of  the  Gentiles,  and  liMo 
any  city  of  the  Samaritans  enter  ye  not — The  Samari- 
tans were  Gentiles  by  blood;  but  being  the  descendants 
of  those  whom  the  king  of  Assyria  had  transported  from 
the  East  to  supply  the  place  of  the  ten  tribes  carried  cap- 
tive, they  had  adopted  the  religion  of  the  Jews,  though 
with  admixtures  of  their  own  :  and,  as  the  nearest  neigh- 
bours of  the  Jews,  they  occupied  a  place  intermediate  be- 
tween them  and  the  Gentiles.  Accordingly,  when  this 
prohibition  was  to  be  taken  off,  on  the  efl'usion  of  the 
Spirit  at  Pentecost,  the  apostles  were  told  that  they  should 
be  Chri.st's  witnesses  first  "in  Jerusalem,  and  in  all 
Judea,"  then  "in  Samaria,"  and  lastly,  "unto  the  utter- 
Vnost  part  of  the  earth"  (Acts  1,  8).  6.  But  go  rather  to 
the  lost  sheep  of  the  house  of  Israel — Until  Chi'ist's 
death,  which  broke  down  the  middle  wall  of  partition 
(Ephesians  2. 14),  the  Gospel  commission  was  to  the  Jews 
only,  who,  though  the  visible  people  of  God,  were  '*lost 
sheep"  not  merely  in  tlie  sense  which  all  sinners  are 
(Isaiah  5.X  6;  1  Peter  2.  25;  with  Luke  19. 10),  but  as  aban- 
doned and  leit  to  wander  from  the  right  way  by  faithless 
shepherds  (Jeremiah  50.  6, 17;  Ezekiel  34.  2-6,  &c.).  7.  And 
as  ye  go,  preacli,  saying,  The  kingdom  of  heaven  is 
at  hand— (See  on  ch.  3.  2.)  8.  Heal  the  sick,  cleanse  the 
lepers,  [raise  tlie  dead,]  cast  out  devils— [The  bracketed 
clause— "  raise  the  dead"— is  wanting  in  many  MSS.| 
Hero  we  have  the  first  communication  of  supernatural 
power  by  Christ  Himself  to  his  followers— thus  anticipat- 
ing the  gKts  of  Pentecost.  And  right  royally  does  he  dis- 
pense it.  freely  ye  have  received,  freely  give — Divine 
saying,  divinely  said!  (cf.  Deuteronomy  15.  10, 11;  Acts  3. 
6) — an  aipple  of  gold  in  a  setting  of  sliver  (Proverbs  25. 11). 
It  reminds  us  of  that  other  golden  saying  of  our  Lor;I, 
rescued  froni  oblivion  by  Paul,  "It  Is  more  blessed  to  giva 
than  to  receive"  (Acts  20.35).  Who  can  estimate  what  tbo 
world  owes  to  such  sayings,  and  with  what  beautiful  foli 
age  and  rich  fruit  such  seeda  have  covered,  and  will  ye» 
cover,  this  earth!    0.  Provide  neither  gold,  nor  sliver 

35 


Chrtsl  Comj'orteth  His  Disciples 


MATTHEW  X. 


against  Persecuting  Enemiet. 


nor  brass  In — 'for'— your  purses — lit.,  'your  belts,'  In 
which  they  kept  their  money.  10.  Nor  scrip  for  your 
Journey— tlie  wallet  used  by  travelers  for  holding  pro- 
visions, neither  t-*vo  coats — or  tunics,  worn  next  the 
skin.  The  meaning  is.  Take  no  change  of  dress,  no  addi- 
tional articles,  neltlier  shoes — i.  e.,  change  of  them. 
nor  yet  staves  —  The  received  text  here  has  'a  staflf,' 
but  our  version  follows  another  reading, '  staves,'  which 
is  found  in  the  received  text  of  Luke  (9.  3).  The  true 
reading,  however,  evidently  is  'a  staff '—meaning,  that 
they  were  not  to  procure  even  thus  much  expressly  for 
tliis  missionary  journey,  but  to  go  with  what  they  had. 
Xo  doubt  it  was  the  misunderstanding  of  this  that  gave 
rise  to  the  reading  "staves"  in  so  many  MSS.  Even  if 
this  reading  were  genuine,  it  could  not  mean  'more  than 
one;'  for  who,  as  Alfokd  well  asks,  would  think  of 
taking  a  spare  staff?  for  the  -workman  Is  -ivorthy  of 
his  meat— his  'food'  or  'maintenance;'  a  principle 
which,  being  universally  recognized  in  secular  affairs, 
is  here  authoritatively  applied  to  the  services  of  the 
Lord's  workmen,  and  by  Paul  repeatedly  and  touchingly 
employed  in  his  appeals  to  the  churches  (Romans  15.  27 ; 
1  Corinthians  9.11;  Galatians  6.6),  and  once  as  "Sci-ip- 
ture"  (1  Timothy  5. 18).  11.  And  into  ^vliatsoever  city 
or  town— 'town  or  village'— ye  shall  enter  [carefully] 
inquire  who  In  it  is  -worthy — or  'meet'  to  entertain 
such  messengers;  not  in  point  of  rank,  of  course,  but  of 
congenial  disposition,  and  there  abide  till  ye  go 
thence— not  shifting  about,  as  if  discontented,  but  re- 
turning the  welcome  given  them  with  a  courteous,  con- 
tented, accommodating  disposition.  13.  And  -when  ye 
eome  into  an  house— or 'the  house,'  but  it  means  not 
the  worthy  house,  but  the  house  ye  first  enter,  to  try  if  it 
be  worthy,  salute  it— show  it  the  usual  civilities.  13. 
And  If  the  house  he  -worthy— showing  this  by  giving 
you  a  welcome — let  your  peace  come  upon  it — This  is 
best  explained  by  the  injunction  to  the  Seventy,  "And 
into  whatsoever  house  ye  enter,  first  say.  Peace  be  to  this 
house"  (Luke  10.  5).  This  was  the  ancient  salutation  of 
the  East,  and  it  prevails  to  this  day.  But  from  the  lips 
of  Christ  and  his  messengers,  it  means  something  far 
higher,  both  in  the  gift  and  the  giving  of  it,  than  in  the 
current  salutation.  (See  on  John  14. 27.)  hut  if  it  be  not 
■wrorthy,  let  your  peace  return  to  you— If  your  peace 
Unds  a  shut  instead  of  an  open  door  in  the  heart  of  any 
household,  take  it  back  to  yourselves,  who  know  how  to 
value  it,  and  it  will  taste  the  sweeter  to  you  for  having 
been  offered,  even  though  rejected.  14.  And  -whosoever 
shall  not  receive  you,  nor  hear  your  -words,  -when  ye 
depart  out  of  that  house  or  city— for  possibly  a  whole 
town  might  not  furnish  one  "  worthy"— shaUe  off  the 
dust  of  your  feet — "for  a  testimony  against  them,"  as 
Mark  and  Luke  add.  By  this  symbolical  action  they 
vividly  shook  themselves  from  all  connection  with  such, 
and  all  responsibility  for  the  guilt  of  rejecting  them  and 
their  message.  Such  symbolical  actions  were  common  in 
ancient  times,  even  among  others  than  the  Jews,  as 
strikingly  appears  in  Pilate  (ch.  27,  24).  And  even  to  this 
day  it  prevails  in  the  East.  15.  Verily  I  say  unto  you, 
It  shall  be  more  tolerable — more  bearable — for  Sodom 
and  Gomorrah  in  the  day  of  judgment,  than  for  that 
city— Those  Cities  of  the  Plain,  which  were  given  to  the 
flames  for  their  loathsome  impurities,  shall  be  treated  as 
less  criminal,  we  are  here  taught,  tiian  those  places 
which,  though  morally  respectable,  reject  the  Gospel 
message  and  affront  those  that  bear  it. 

Directions  for  the  Future  and  Permanent  Exercise  of  the 
Christian,  Ministry  (v.  16-23).  16.  Behold,  1  send  you 
forth— The  "I"  here  is  emphatic,  holding  uJS  Himself 
as  the  Fountain  of  the  Gospel  ministry,  as  He  is  also  the 
Great  Burden  of  it.  as  sheep— defenceless— in  the  midst 
of  wolves— ready  to  make  a  prey  of  you  (John  10.  12). 
To  be  left  exposed,  as  sheep  to  wolves,  would  have  been 
startling  enough;  but  that  the  sheep  should  be  sent 
among  the  wolves  would  sound  strange  indeed.  No 
wonder  this  announcement  begins  with  the  exclama- 
tion, "Behold."  be  ye  therefore  ^vise  as  serpents, 
nnd  harmless  as  doves— "Wonderful  combination  this! 
36 


Alone,  the  wisdom  of  the  serpent  Is  mere  cunning,  and 
the  harmlessness  of  the  dove  little  better  than  weak- 
ness: but  in  combination,  the  wisdom  of  the  serpent 
would  save  them  from  unnecessary  exposure  to  danger; 
the  harmlessness  of  the  dove,  from  sinful  expedients  to 
escape  it.  In  the  apostolic  age  of  Christianity,  how  har- 
moniously were  these  qualities  displayed!  Instead  of 
the  fanatical  thirst  for  martyrdom,  to  which  a  later  age 
gave  birth,  there  was  a  manly  combination  of  unflinching 
zeal  and  calm  discretion,  before  which  nothing  was  able 
to  stand.  17.  But  be-ware  of  men;  for  they  -*vlll  de- 
liver you  up  to  the  councils — the  local  courts,  used  here 
for  civil  magistrates  in  general,  and  they  -»vlU  scourge 
you  in  their  synagogues — By  this  is  meant  persecu- 
tion at  the  hands  of  the  ecclesiastics.  18.  And  ye  shall 
be  brought  before  governors — or  provincial  rulers — and 
kings— the  highest  tribunals— for  my  sake,  for  a  testi- 
mony against  them— rather,  '  to  them,'  in  order  to  bear 
testimony  to  the  truth  and  its  glorious  effects— and  [to] 
the  Gentiles — a  hint  that  their  message  would  not  long 
be  confined  to  the  lost  sheep  of  the  house  of  Israel.  The 
Acts  of  the  Apostles  are  the  best  commentary  on  these 
warnings.  19.  But  -when  they  deliver  you  up,  take  no 
thought — 'be  not  solicitous '  or  '  anxious.'  (See  on  ch.  6. 
25.)  ho-w  or  -what  ye  shall  speak— t.  e.,  either  in  what 
manner  ye  shall  make  your  defence,  or  of  what  matter  it 
shall  consist — for  it  shall  be  given  you  In  that  same 
hour  -ivhat  ye  shall  speak — (See  Exodus  4. 12;  Jeremiah 
1.  7.)  HO.  For  it  is  not  ye  that  speak,  but  the  Spirit  of 
your  Father  -%vliich  speaketh  in  you — How  remarkably 
this  has  been  verified,  the  whole  history  of  persecution 
thrillingly  proclaims — from  the  Acts  of  the  Apostles  to 
the  latest  martyrology.  31.  And  the  brother  shall  de- 
•  liver  up  the  brother  to  death,  and  the  father  the  child : 
and  the  children  shall  rise  up  against  their  parents, 
and  cause  them  to  be  put  to  death — for  example,  by  lodg- 
ing information  against  them  with  the  authorities.  The 
deep  and  virulent  hostility  of  the  old  nature  and  life  to 
the  new— as  of  Belial  to  Christ — was  to  issue  in  awful 
wrenches  of  the  dearest  ties;  and  the  disciples,  in  the 
prospect  of  their  cause  and  themselves  being  launched 
upon  society,  are  here  prepared  for  the  worst.  33.  And 
ye  shall  be  hated  of  all  men  for  my  name's  sake — The 
universality  of  this  hati-ed  would  make  it  evident  to 
them,  that  since  it  would  not  be  owing  to  any  temporary 
excitement,  local  virulence,  or  personal  prejudice,  on  the 
part  of  their  enemies,  so  no  amount  of  discretion  on  their 
part,  consistent  with  entire  fidelity  to  the  truth,  would 
avail  to  stifle  that  enmity — though  it  might  soften  its 
violence,  and  in  some  cases  avert  the  outward  manifesta- 
tions of  i  t.  but  he  that  endureth  to  the  end  shall  be 
saved— a  great  saying,  repeated,  in  connection  witli  sim- 
ilar warnings,  in  the  prophecy  of  the  destruction  of  Jeru-~ 
salem  (ch.  24.  13);  and  often  reiterated  by  the  apostle  as  a 
warning  against  "drawing  back  unto  perdition."  (He- 
brews 3.  6,  13;  6.  4-6;  10.  23,  26-29,  38,  39;  &c.)  As  "drawing 
back  unto  perdition"  is  merely  the  palpable  evidence  of 
the  want  of  "root "  from  the  first  in  tlie  Christian  profes- 
sion (Luke  8. 13),  so  "enduring  to  the  end"  is  just  the 
proper  evidence  of  its  reality  and  solidity.  33.  But 
-%vl\en  tliey  persecute  you  In  this  city,  flee  ye  into 
another— 'Into  the  other.'  This,  though  applicable  to  all 
time,  and  exemplified  by  our  Lord  Himself  once  and 
again,  had  special  reference  to  tlie  brief  opportunities 
which  Israel  was  to  have  of  "  knowing  the  time  of  his  vis- 
itations." for  verily  I  say  unto  you— what  will  startle 
you,  but  at  tlie  same  time  show  you  tliesolemnity  of  your 
mission,  and  the  need  of  economizing  the  time  for  it — Ye 
shall  not  have  gone  over— 'Ye  shall  in  nowise  have 
completed  '—the  cities  of  Israel,  till  the  Son  of  man  be 
come— To  understand  this — as  Lange  and  others  do— in 
the  first  instance,  of  Christ's  own  peregrinations,  as  if  He 
had  said,  'Waste  not  your  time  upon  hostile  places,  for  1 
myself  will  be  after  you  ere  your  work  be  over'— seems 
almost  trifling.  "The  coming  of  the  Son  of  man  "  has  a 
fixed  doctrinal  sense,  here  referring  immediately  to  the 
crisis  of  Israel's  history  as  the  visible  kingdom  of  (j-yi, 
when  Christ  was  to  come  and  judge  it ;  when  "  the  wratb 


Gorf's  Protection  Promised 


MATTHEW  X. 


to  His  Faiihfvl  Ministers. 


would  come  upon  It  to  the  uttermost;"  and  when,  on  the 
ruins  of  Jerusalem  and  the  old  economy,  He  would  estab- 
lish His  own  kingdom.  This,  in  the  uniform  language  of 
Scripture,  is  more  immediately  "  the  coming  of  tlie  Son 
of  man,"  "  the  day  of  vengeance  of  our  God"  (ch.  16.  28; 
24.  27,  34 ;  with  Hebrews  10.  25;  James  5.  7-9>— but  only  as 
being  such  a  lively  anticipation  of  His  second  coming  for 
vengeance  and  deliverance.  So  understood,  it  is  parallel 
with  ch.  24. 14  (on  which  see). 

Directions  for  the  Service  of  Christ  in  its  widest  seitse  (v.  24- 
42).  24r.  The  disciple  Is  not  above  liis  master — '  teacher ' 
— nor  tlie  servant  above  Ills  liord— another  maxim 
which  our  Lord  repeats  in  various  connections  (Luke  6. 
40;  John  13.  16 ;  15.  20).  25.  It  is  enough  for  the  disciple 
tikat  he  be  as  his  Jtlaster,  and  the  servant  as  Iiis  Lord. 
If  they  have  called  the  master  of  the  liouse  Beelzebub 
— All  the  Greek  MSS.  write  "Beelzebul,"  which  undoubt- 
edly is  the  right  form  of  this  word.  The  other  reading 
came  in  no  doubt  from  the  Old  Testament  "Baalzebub," 
the  god  of  Ekron  (2  Kings  1.  2),  which  it  was  designed  to 
express.  As  all  idolatry  was  regarded  as  devil-worship 
(Leviticus  17.  7;  Deuteronomy  32. 17;  Psalm  106.  37;  1  Co- 
rinthians 10.  20),  so  there  seems  to  have  been  something 
peculiarly  satanlc  about  the  worship  of  this  hateful  god, 
which  caused  his  name  to  be  a  synonym  of  Satan.  Though 
we  nowhere  read  that  our  Lord  was  actually  called  "Beel- 
zebul," He  was  charged  with  being  In  league  with  Satan 
under  that  hateful  name  (ch.  12.  24,  26),  and  more  than 
once  Himself  was  charged  with  "having  a  devil"  or 
"demon"  (Mark  3.  30;  John  7.  20;  8.  48).  Here  It  is  used 
to  denote  the  most  opprobrious  language  which  could  be 
applied  by  one  to  another,  how  much  more  [shall  they 
call]  them  of  his  household?  —  'the  inmates.'  Three 
relations  In  which  Christ  stands  to  his  people  are  here 
mentioned:  He  is  their  Teacher— they  His  disciples;  He 
is  their  Lord— they  His  servants  ;  He  Is  the  Master  of  the 
household— they  Its  Inmates.  In  all  these  relations,  He 
says  here.  He  and  they  are  so  bound  up  together  that  they 
cannot  look  to  fare  better  than  He,  and  should  think  It 
enough  If  they  fare  no  worse.  J36.  Pear  them  not  there- 
fore :  for  there  is  nothing  covered,  that  shall  not  be 
revealed;  and  hid,  that  shall  not  be  known: — q.d., 
'There  is  no  use,  and  no  need,  of  concealing  anything; 
right  and  wrong,  truth  and  error,  are  about  to  come  into 
open  and  deadly  collision;  and  the  day  Is  coming  when 
ail  hidden  things  shall  be  disclosed,  everything  seen  as  it 
Is,  and  every  one  have  his  due'  (1  Corinthians  4.5).  27. 
WTiat  I  tell  you  in  darkness— in  the  privacy  of  a  teach- 
ing for  which  men  are  not  yet  ripe— that  speak  ye  in  the 
light — for  when  ye  go  forth  all  will  be  ready — and  what 
ye  hear  in  the  ear,  that  prcacli  ye  upon  the  house- 
tops:— Give  free  and  fearless  utterance  to  all  that  I  have 
taught  you  while  yet  with  you.  Objection:  But  this  may 
cost  us  our  life?  Atiswer :  It  may,  but  there  their  power 
ends:  28.  And  fenr  not  them  which  kill  the  body,  but 
arc  notable  to  kill  the  soul — In  Luke  12.  4,  "and  after 
that  have  no  more  that  thej'  can  do."  but  rather  fear 
him- in  Luke  this  Is  peculiarly  solemn,  "  I  will  forewarn 
you  whom  ye  shall  fear,"  even  Him — -which  is  able  io 
destroy  botli  soul  and  body  in  hell — A  decisive  proof 
this  that  there  is  a  hell  for  the  body  as  well  as  the  soul  in 
the  eternal  world ;  in  other  words,  that  the  torment 
that  awaits  the  lost  will  have  elements  of  suffering 
adapted  to  the  material  as  well  as  the  spiritual  part  of 
our  nature,  both  of  which,  we  are  assured,  will  exist 
for  ever.  In  the  corresponding  warning  contained  In 
Luke,  Jesus  calls  His  disciples  "My  friends,"  as  If  He 
had  felt  that  such  sufferings  constituted  a  bond  of  pe- 
culiar tenderness  between  Him  and  them.  89.  Are  not 
two  sparrows  sold  for  a  farthing  1— In  Luke  (12.6)  it 
is  "Five  sparrows  for  two  farthings;"  so  that,  If  the 
purchaser  took  two  farthings'  worth,  he  got  one  in 
addition— of  such  small  value  were  they,  and  one  of 
them  shall  not  fall  on  the  ground— exhausted  or  killed 
—without  your  Father—"  Not  one  of  them  Is  forgotten 
before  God,"  as  It  Is  In  Luke.  30.  But  the  very  hairs  of 
your  liead  are  all  numbered— See  Luke  21. 18  (and  cf. 
tor  the  language  1  Samuel  14.  45;  Acts  27.  34).    31.  Fear 


ye  not  therefore,  ye  are  of  more  value  than  many 

sparro^vs— Was  ever  language  of  such  simplicity  felt  to 
carry  such  weight  as  this  does?  But  here  lies  much  of 
the  charm  and  power  of  our  Lord's  teaching.  32.  Whoso- 
ever therefore  shall  confess  nte  before  men — "  despising 
the  shame"— him  vfill  I  confess  also  before  my  Father 
which  is  In  heaven— I  will  not  be  ashamed  of  him,  but 
will  own  him  before  the  most  august  of  all  assemblies. 

33.  But  ■»vhosoever  shall  deny  me  before  men,  him 
ivill  I  also  deny  before  my  Father  which  is  in  heaven 
—before  that  same  assembly :  'He  shall  have  from  Me  his 
own  treatment  of  Me  on  the  earth.'    But  see  on  ch.  16.  27. 

34.  Think  not  that  I  am  come  to  send  peace  on  earth : 
I  came  not  to  send  peace,  but  a  s^vord- strife,  discord, 
conflict;  deadly  opposition  between  eternally  hostile 
principles,  penetrating  Into  and  rending  asunder  the 
dearest  ties.  35.  For  I  am  come  to  set  a  man  at  vari- 
ance against  his  father,  and  tlie  daughter  against  her 
mother,  and  the  daughter-in-law  against  her  motlier- 
in-law — See  on  Luke  12.  51-53.  36.  And  a  man's  foes 
shall  be  they  of  his  own  household  —  This  saying, 
which  Is  quoted,  as  Is  the  whole  verse,  from  Mlcah  7.  6,  is 
but  an  extension  of  the  Psalmist's  complaint.  Psalm  41. 
9;  55. 12-14,  which  had  Its  most  affecting  illustration  in 
the  treason  of  Judas  against  our  Lord  Himself  (John  13. 
18;  Matthew  26.48-50).  Hence  would  arise  the  necessity 
of  a  choice  between  Christ  and  the  nearest  relations, 
which  would  put  them  to  the  severest  test.  37.  He  that 
loveth  fathei-  or  mother  more  than  me,  is  not  wortliy 
of  me ;  and  he  that  loveth  son  or  daughter  more  than 
me,  is  not  worthy  of  me— Cf.  Deuteronomy  33.  9.  As 
the  preference  of  the  one  would.  In  the  case  supposed,  ne- 
cessitate the  abandonment  of  the  other,  our  Lord  here, 
with  a  sublime,  yet  awful  self-respect,  asserts  His  own 
claims  to  supreme  affection.  38.  And  he  that  taketh 
not  his  cross,  and  followeth  after  me,  is  not  worthy 
of  me— a  saying  which  our  Lord  once  and  again  emphat- 
ically reiterates  ^h.  10.  24;  Luke  9.23;  14.27).  We  have 
become  so  accustomed  to  this  expression— "  taking  up 
one's  cross" — in  the  sense  of  '  being  prepared  for  trials  iu 
general  for  Christ's  sake,'  that  we  are  apt  to  lose  sight  of 
Its  primary  and  proper  sense  here — '  a  preparedness  to  go 
forth  even  to  crucifixion,'  as  when  our  Lord  had  to  bear 
His  own  cross  on  His  way  to  Calvary— a  saying  the  more 
remarkable  as  our  Lord  had  not  as  yet  given  a  hint  that 
He  would  die  this  death,  nor  was  crucifixion  a  Jewish 
mode  of  capital  punishment.  39.  He  that  findeth  hla 
life  shall  lose  it :  and  he  that  losctlt  his  life  for  my 
sake  shall  ftnd  it— another  of  those  pregnant  sayings 
which  our  Lord  so  often  reiterates  (ch.  16.  25;  Luke  17.  33; 
John  12.  25).  The  pith  of  such  paradoxical  maxims  de- 
pends on  the  double  sense  attached  to  the  word  "life"— a 
lower  and  a  higher,  the  natural  and  the  spiritual,  the 
temporal  and  eternal.  An  entire  sacrifice  of  the  lower,  with 
all  its  relationships  and  Interests— or,  which  is  the  same 
thing,  a  willingness  to  make  it— is  indispensable  to  the 
preservation  of  the  higher  life;  and  he  who  cannot  bring 
himself  to  surrender  the  one  for  the  sake  of  the  other 
shall  eventually  lose  both.  40.  He  thot  receiveth— or 
'  entertaineth' — you,  x-ecelveth  me ;  and  he  that  receiv- 
eth me,  receiveth  him  that  sent  me — As  the  treatment 
which  an  ambassador  receives  is  understood  and  regarded 
as  expressing  the  light  In  which  he  that  sends  him  is 
viewed,  so,  says  our  Lord  here, '  Your  authority  Is  mine,  as 
mine  is  my  Father's.'  41.  He  that  receiveth  a  prophet 
—one  divinely  commissioned  to  deliver  a  message  from 
heaven.  Predicting  futureevents  was  no  necessary  part  of 
a  prophet's  office,  especially  as  the  word  is  used  in  the  New 
Testament,  in  the  namie  of  a  prophet— for  his  office' 
sake  and  love  to  his  master.  (See  2  Kings  4.  9, 10.)  shall 
i-cceive  a  prophet's  reward— What  an  encouragement  to 
those  who  are  not  prophets !  (See  John  3. 5-8.)  and  he  that 
receiveth  a  righteous  man  in  the  name  of  a  righteous 
man— from  sympathy  with  his  character  and  esteem  for 
himself  as  such — shall  receive  a  righteous  man's  re- 
ward— for  he  must  himself  have  the  seed  of  righteous- 
ness who  has  any  real  sympathy  with  it  and  complacency 
in  him  who  possesses  it.    42.  And  ^vhoaoever  shall  giv« 

37 


John  Sendeth  his  Disciples  to  Christ. 


MATTHEW  XI. 


The  Gospel  Revealed  to  the  Simple. 


<o  drink  iiiito  one  of  tliese  little  ones— Beautiful  epi- 
thet !  originally  taken  from  Zechariah  13.7.  The  reference 
is  to  their  lowliness  In  spirit,  their  littleness  In  the  eyes 
of  an  undiscerning  world,  while  high  in  Heaven's  esteem. 
a  cup  of  cold  -water  only— meaning,  the  smallest  service. 
In  tlie  name  of  a  disciple— or,  as  it  is  in  Mark  (9.  41),  be- 
cause ye  are  Christ's :  from  love  to  Me,  and  to  him  from 
his  connection  with  me— verily  I  say  unto  you,  l»e  sUall 
in  no  -wise  lose  liis  retvard— There  is  here  a  descending 
climax— "a  prophet,"  "a  righteous  man,"  "a  little  one;" 
signifying  that  however  low  we  come  down  in  our  ser- 
vices to  those  that  are  Christ's,  all  that  is  done  for  His 
sake,  and  that  bears  the  stamp  of  love  to  His  blessed  name, 
shall  be  divinely  appreciated  and  owned  and  rewarded. 

CHAPTER   XI. 

Ver.  1-19.   The  Imprisoned  Baptist's  Message  to  his 
Master— The  Reply,  and  Discourse,  on  the  Depart- 

TTRE    OF    the    MESSENGERS,    REGARDING   JOHN    AND    HIS 

Mission.  (=Luke  7. 18-35.)  1.  And  it  came  to  pass,  when 
Jesus  had  made  an  end  of  commanding  his— rather, 
'the'— twelve  disciples,  he  departed  thence  to  teach 
and  to  preach  in  their  cities— This  was  scarcely  a  fourth 
circuit— if  we  may  judge  from  the  less  formal  way  in 
which  it  was  expressed— but,  perhaps,  a  set  of  visits  paid 
to  certain  places,  either  not  reached  at  all,  or  too  rapidly 
passed  through  before,  in  order  to  fill  up  the  time  till  the 
return  of  the  Twelve.  As  to  their  labours,  nothing  is  said 
of  them  by  our  Evangelist.  But  Luke  (9.  6)  says,  "They 
departed,  and  went  through  the  towns,"  or  'villages,' 
"  preaching  the  Gospel,  and  healing  everywhere."  Mai'k 
(6. 12, 13),  as  usual,  is  more  explicit:  "And  they  went  out, 
and  preached  that  men  should  repent.  And  they  cast  out 
many  devils  (or  'demons"),  and  anointed  with  oil  many 
that  were  sick,  and  healed  them."  Though  this  "anoint- 
ing with  oil"  was  not  mentioned  in  our  Lord's  instruc- 
tions—at least  in  any  of  the  records  of  them— we  know  it 
to  have  been  practised  long  after  this  in  the  apostolic 
Church  (see  James  5. 14,  and  cf.  Mark  6. 12, 13)— not  medi- 
cinally,  but  as  a  sign  of  the  healing  virtue  which  was 
communicated  by  their  hands,  and  a  symbol  of  something 
still  more  precious.  It  was  unction,  indeed,  but,  as  Ben- 
GEi.  remarks,  it  was  something  very  diflfei-ent  from  what 
Romanists  call  extreme  unction.  He  adds,  what  is  very 
probable,  that  they  do  not  appear  to  have  carried  the  oil 
about  with  them,  but,  as  the  Jews  used  oil  as  a  medicine, 
to  have  employed  it  just  as  they  found  it  with  the  sick, 
in  their  own  higher  way.  3.  Wow  >vhen  John  had 
heard  in  the  prison — For  the  account  of  this  imprison- 
ment, see  on  Mark  6.  17-20.  the  -worlcs  of  Christ,  he 
sent,  &c. — On  the  whole  passage,  see  on  Luke  7. 18-35. 

20-30.  Outburst  of  Feeling,  suggested  to  the 
MIND  OF  Jesus  by  the  result  of  His  labours  in 
Galilee.  The  connection  of  this  with  what  goes  befoi-e 
it,  and  the  similarity  of  its  tone,  makes  it  evident,  we 
think,  that  it  was  delivered  on  the  same  occasion,  and 
that  it  is  but  a  new  and  more  comprehensive  series  of 
reflections  in  the  same  strain.  30,  Then  began  he  to 
upbraid  the  cities  tvliereln  most  of  his  mighty 
ivories  -^vere  done,  because  they  repented  not.  !31. 
Woe  unto  thee,  Chorazin : — not  elsewhere  mentioned, 
but  it  must  have  Iain  near  Capernaum,  vroe  unto 
thee,  Bethsaida  ! — f '  hunting'  or  '  fishing-house' — '  a  fish- 
ing station']— on  the  western  side  of  the  Sea  of  Galilee, 
and  to  the  north  of  Capernaum  ;  the  birth-place  of  three 
of  the  apostles— the  brothers  Andrew  and  Peter,  and 
Philip.  These  two  cities  appear  to  be  singled  out  to  de- 
note the  whole  region  in  which  they  lay— a  region 
favoured  with  the  Redeemer's  presence,  teaching,  and 
works  above  every  other,  for  if  the  mighty  worUs— 
•  the  miracles' — which  were  done  in  you  had  been  done 
in  Tyre  and  Sidon— ancient  and  celebrated  commercial 
cities,  on  the  north-eastern  shores  of  the  Mediterranean 
Sea,  lying  north  of  Palestine,  and  the  latter  the  northern- 
most. As  their  wealth  and  prosperity  engendered  luxury 
and  its  concomitant  evils— irrellgion  and  moral  degener- 
acy—their overthrow  was  repeatedly  foretold  in  ancient 
38 


prophecy,  and  once  and  again  fulfilled  by  victorious  ene- 
mies. Yet  they  were  rebuilt,  and  at  this  time  were  in  a 
flourishing  condition,  they  -would  have  repented  long 
ago  in  sackcloth  and  ashes  — Remarkable  language, 
showing  that  they  had  done  less  violence  to  conscience, 
and  so,  in  God's  sight,  were  less  criminal  tlian  the  region 
here  spoken  of.  SS2.  But  I  say  unto  you,  It  shall  be 
more  tolerable- more  'endurable' — for  Tyre  and  Sidon 
at  the  day  of  judgment,  than  for  yon.  33.  And  tliou, 
Capernaum — (see  on  ch.  4. 13)— -*vhich  art  exalted  unto 
heaven— Not  even  of  Chorazin  and  Bethsaida  is  this  said. 
For  since  at  Capernaum  Jesus  had  His  stated  abode 
during  the  whole  period  of  His  public  life  which  He 
spent  in  Galilee,  it  was  the  most  favoured  spot  upon  earth, 
the  most  exalted  in  privilege,  shall  be  brought  down 
to  hell :  for  if  the  mighty  -^vorUs,  -which  have  been 
done  in  thee,  liad  been  done  ilk  Sodom — destroyed  for 
its  pollutions — it  ivould  have  remained  until  this  day 
— having  done  no  such  violence  to  conscience,  and  so  in- 
curred unspeakably  less  guilt.  34.  But  I  say  unto  you, 
That  it  sliall  be  m«re  tolerable  for  the  land  of  Sodom 
in  the  day  of  judgment,  than  for  thee — '  It  has  been  in- 
deed,' says  Dr.  Stanley,  'more  tolerable,  in  one  sense,  in 
the  day  of  its  earthly  judgment,  for  the  laud  of  Sodom 
than  for  Capernaum ;  for  the  name,  and  perhaps  even  the 
remains  of  Sodom  are  still  to  be  found  on  the  shores  of 
the  Dead  Sea;  whilst  that  of  Capernaum  has,  on  the  Lake 
of  Gennesareth,  been  utterly  lost.'  But  the  judgment  of 
which  our  Lord  here  speaks  is  still  future;  a  judgment 
not  on  material  cities,  but  their  responsible  inhabitants 
— a  judgment  final  and  Irretrievable.  35.  At  tliat  time 
Jesus  answered  and  said — "We  are  not  to  understand  by 
this,  that  the  previous  discourse  had  been  concluded; 
and  that  this  is  a  record  only  of  something  said  about  the 
same  period.  For  the  connection  is  most  close,  and  the 
word  "answered"  —  which,  when  there  is  no  one  to 
answer,  refers  to  something  just  before  said,  or  rising  in 
the  mind  of  the  speaker  in  consequence  of  something 
said — confirms  this.  "What  Jesus  here  "answered"  evi- 
dently was  the  melancholy  results  of  His  ministry, 
lamented  over  in  the  foregoing  verses.  It  is  as  if  He  had 
said,  'Yes;  but  there  Is  a  brighter  side  of  the  picture; 
even  in  those  who  have  rejected  the  message  of  eternal 
life,  it  is  the  pride  of  their  own  hearts  only  which  has 
blinded  them,  and  the  glory  of  the  truth  docs  but  the 
more  appear  in  their  inability  to  receive  it :  Nor  hij,ve  all 
rejected  it  even  here ;  souls  thirsting  for  salvation  have 
drawn  water  with  joy  from  the  wells  of  salvation;  the 
weary  have  found  rest;  the  hungry  have  been  filled  with 
good  things,  while  the  rich  have  been  sent  empty  away.' 
I  thank  thee— rather, '  I  assent  to  thee.'  But  this  is  not 
strong  enough.  The  idea  of  ^fulV  or  '  cordial'  concurrence 
is  conveyed  by  the  preposition.  The  thing  expressed  is 
adoring  acquiescence,  holy  satisfaction  with  that  law  of 
the  Divine  procedure  about  to  be  mentioned.  And  as, 
when  He  afterwards  uttered  the  same  words,  He  "ex- 
ulted in  spirit"  (see  on  Luke  10.  21),  probably  He  did  the 
same  now,  tliough  not  recorded.  O  f^atlier,  Lord  of 
heaven  and  earth— He  so  styles  His  Father  here,  to  sig- 
nify that  from  Him  of  right  emanates  all  such  high 
arrangements,  because  thou  hast  hid  these  things — 
the  knowledge  of  these  saving  truths— from  the  -jvise 
and  prudent.  The  former  of  these  terms  points  to  the 
men  who  pride  themselves  upon  their  speculative  or 
philosophical  attainments;  the  latter  to  the  men  of 
worldly  shrewdness— the  clever,  the  sharp-witted,  the 
men  of  aflairs.  The  distinction  is  a  natural  one,  and  was 
well  understood.  (See  1  Corinthians  1. 19,  &c.)  But  why 
had  the  Father  hid  from  such  the  things  that  belonged 
to  their  peace,  and  why  did  Jesus  so  emphatically  set  His 
seal  to  this  arrangement?  Because  it  is  not  for  the 
ofiendlng  and  revolted  to  speak  or-  to  speculate,  but  to 
listen  to  Him  from  whom  we  have  broken  loose,  that  we 
may  learn  whether  there  be  any  n^overy  for  us  at  all 
and  if  there  be,  on  what  principles — of  what  nature — to 
what  ends.  To  bring  our  own  "wisdom  and  prudence" 
to  such  questions  is  impertinent  and  presumptuous ;  and 
U  the  truth  regarding  them,  or  the  glory  of  it,  be  "hid" 


Cfirul^s  Tnvitatwii  to  the  Weary. 


MATTHEW   XII. 


The  Blivchicxs  of  the  Pharisees  lieproved. 


from  us,  it  is  but  a  fitting  retribution,  to  which  all  the 
riglit-ininded  will  set  their  seal  along  with  Jesus.  But, 
Thou  liast  revealed  them  unto  babes— to  babelike  men  ; 
men  of  unassuming  docility,  men  who,  conscious  that 
they  know  nothing,  and  have  no  right  to  sit  in  judgment 
on  the  things  tliat  belong  to  their  peace,  determine  sim- 
ply to  "hear  what  God  the  Lord  will  speak."  Such  are 
well  called  "babes."  (See  Hebrews  5.  13;  1  Corinthians 
13.  11 ;  11.  20 ;  etc.)  26.  Even  so,  Father ;  for  so  it  seemed 
good— the  emphatic  and  cliosen  term  for  expressing  any 
object  of  Divine  complacency;  whether  Christ  Himself 
(see  on  ch.  3. 17),  or  God's  gracious  eternal  arrangements 
(see  on  Philippiaus  2.  13)— In  tliy  slglit— This  is  just  a 
sublime  echo  of  the  foregoing  words;  as  if  Jesus,  when 
He  uttered  them,  had  paused  to  reflect  on  it,  and  as  if  the 
glory  of  it — not  so  much  in  the  lightof  itsown  reasonable- 
ness as  of  God's  absolute  will  that  so  it  should  be— had 
filled  His  soul.  2T.  All  things  are  delivered  unto  n»e 
of  my  Father — He  does  not  say.  They  are  revealed — as  to 
one  Avho  knew  them  not,  and  was  an  entire  stranger  to 
them  save  as  they  were  discovered  to  him— but.  They  are 
•delivered  over,'  or  'committed,' to  me  of  my  Father; 
meaning  the  whole  administration  of  the  kingdom  of 
grace.  So  in  John  3.  35,  "The  Father  loveth  the  Son,  and 
hath  given  all  things  into  His  hand"  (see  on  that  verse). 
But  thougli  the  "all  things"  in  both  these  passages  refer 
properly  to  the  kingdom  of  grace,  they  of  course  Include 
all  things  necessary  to  the  full  execution  of  that  trust- 
that  is,  urUimited  power.  (So  ch.  28.  IS  ;  John  17.  2;  Ephe- 
sians  1.  22.)  and  no  man  knoiveth  the  Son,  but  the 
Father ;  neitlier  Icnoweth  any  man  the  Father,  save 
the  Son,  and  he  to  •»vhomsoever  the  Son  vrill — or 
'willeth'— to  reveal  him— What  a  saying  is  this,  that 
'the  Father  and  the  Son  are  mutually  and, exclusively 
known  to  each  otlier !'  A  higher  claim  to  equality  with 
the  Father  cannot  be  conceived.  Either,  then,  we  have 
here  one  of  the  most  revolting  assumptions  ever  uttei-ed, 
or  tlie  proper  Divinity  of  Christ  should  to  Christians  be 
beyond  dispute.  '  But  alas  for  me !'  may  some  burdened 
soul,  sigliing  for  relief,  here  exclaim.  If  it  be  thus  with 
us,  wiiat  can  any  poor  creature  do  but  lie  down  in  passive 
despair,  unless  he  could  dare  to  hope  that  he  may  be  one 
of  the  favoured  cla.ss  'to  whom  the  Son  is  willing  to  re- 
veal the  Father?'  But  nay.  This  testimony  to  the  sov- 
ereignty of  tliat  gracious  "  will,"  on  which  alone  men's 
salvation  depends,  is  designed  but  to  reveal  the  source 
and  enhance  the  glory  of  it  when  once  imparted— not  to 
paralyze  or  shut  the  soul  up  in  despair.  Hear,  accord- 
ingly, what  follows:  28.  Come  unto  me,  all  ye  that 
laboiir  and  are  heavy  laden,  and  I  will  give  you  rest 
— Incomparable,  ravishing  sounds  these  —  if  ever  such 
were  heard  in  this  weary,  groaning  world!  What  gen- 
tleness, what  sweetness  is  there  in  the  very  style  of  the 
invitation— 'Hither  to  Me:'  and  in  the  words,  'AH  ye 
that  toil  and  are  burdened,'  tlie  universal  wretchedness 
of  man  is  depicted,  on  both  its  sides— the  active  and  the 
passive  forms  of  it.  29.  Take  n»y  yoke  upon  you — the 
yoke  of  sul)jection  to  Jesus— and  learn  of  me  \  for  I  am 
nteek  and  lo^vly  in  heart :  and  ye  sliall  tlnd  rest  unto 
your  souls— As  Clirist's  willingness  to  empty  Himself  to 
tlie  uttermost  of  His  Father's  requirements  was  the 
spring  of  ineffable  repose  to  His  own  Spirit,  so  in  the 
same  track  does  He  invite  all  to  follow  Him,  with  the 
assurance  of  the  same  experience.  30.  For  my  yoke  is 
easy,  and  my  burden  is  light— Matchless  paradox,  even 
amongst  tlie  paradoxically  couched  maxims  in  which 
our  Lord  delights!  That  rest  which  the  soul  experi- 
ences wlien  once  safe  under  Christ's  wing  makes  all 
yokes  easy,  all  burdens  light. 

CHAPTER    XII. 

■Ver.  1-8.  Plucking  Corn-ears  on  tue  Sabbath  day. 
(—Mark  2.2."}-28;  Luke  C.  IS.)  The  season  of  the  year  when 
this  occurred  is  determined  by  the  event  itself.  Ripe 
corn-ears  are  only  found  in  the  fields  just  before  harvest. 
The  barley  harvest  seems  clearly  Intended  here,  at  the 
dose  of  our  March  and  beginning  of  our  April.    It  coin- 


cided with  the  Passover-season,  as  the  wheat  harvest  with 
Pentecost.  But  in  Luke  (6. 1)  we  have  a  still  more  definite 
note  of  time,  if  we  could  be  certain  of  the  meaning  of  the 
peculiar  term  which  he  emploj's  to  express  it.  "  It  came 
to  pass  (he  says)  on  the  sabbath,  which  was  the  first-sec- 
ond," for  that  is  the  proper  rendering  of  the  word,  and  not 
"  the  second  sabbath  after  the  first,"  as  in  our  version.  Of 
the  various  conjectures  what  this  may  mean,  that  of  Scal- 
IGER  is  the  most  approved,  and,  as  we  think,  the  freest 
from  difliculty,  viz.,  'the  first  sabbath  after  the  second 
day  of  the  Passover;'  t.  e.,  the  first  of  the  seven  sabbaths 
which  were  to  be  reckoned  from  the  second  day  of  the 
Passover,  which  was  itself  a  sabbath,  until  tlie  next  feast, 
the  feast  of  Pentecost  (Leviticus  23.15,  16;  Deuteronomy 
16. 9, 10).  In  this  case,  the  day  meant  by  the  Evangelist  is 
the  first  of  those  seven  sabbaths  intervening  between 
Passover  and  Pentecost.  And  if  we  are  right  in  regarding 
the  "  feast"  mentioned  in  John  5. 1  as  a  Passover,  and  con- 
sequently the  second  during  our  Lord's  public  ministry 
(see  on  that  passage),  this  plucking  of  the  ears  of  com 
must  have  occurred  immediately  after  the  scene  and  the 
Discourse  recorded  in  John  5.,  which,  doubtless,  would 
induce  our  Lord  to  hasten  His  departure  for  the  north,  to 
avoid  the  wrath  of  tlie  Pharisees,  which  He  had  kindled 
at  Jerusalem.  Here,  accordingly,  we  find  Him  in  the 
fields — on  His  way  probably  to  Galilee.  1.  At  that  time 
Jesus  'went  o\\  the  sabbath  day  through  the  com — 
"the  corn-fields"  (Mark  2.23;  Luke  6.1).  and  his  disci- 
ples >vere  an  hungered — not  as  one  may  be  before  his 
regular  meals ;  but  evidently  from  shortness  of  pro- 
visions: for  Jesus  defends  their  plucking  the  corn-ears 
and  eating  them  on  the  plea  of  necessity,  and  began  to 
plitck  the  ears  of  corn,  and  to  eat — "rubbing  tliem  In 
their  bands"  (Luke  6.  1).  2.  But  whien  the  Pharisees 
aa'w  it,  they  said  unto  him.  Behold,  thy  disciples  do 
that>vhich  is  not  lawful  to  do  upoit  the  sabbatliday — 
The  act  itself  was  expressly  permitted  (Deuteronomy  23. 
25).  But  as  being  "servile  work,"  which  was  prohibited 
on  the  sabbath  day,  it  was  regarded  as  sinful.  3.  But  he 
said  unto  them,  Have  ye  not  read — or,  as  Mark  has  it, 
"Have  ye  never  read"— w^hat  David  did  (1  Samuel  21. 
1-6)  when  lie  was  an  liungcred,  and  they  that  -were 
with  him  j  4:.  How  he  entered  into  the  house  of  God, 
and  did  eat  the  sliowbread,  witich  was  not  la~wful  for 
him  to  eat,  neither  for  them  which  'were  'with  him, 
but  only  for  the  priests?  No  example  could  be  more 
apposite  than  this.  The  man  after  God's  own  heart,  of 
whom  the  Jews  ever  boasted,  when  suffering  In  God's 
cause  and  straitened  for  provisions,  asked  and  obtained 
from  the  high  priest  what,  according  to  the  law,  it  was 
illegal  for  any  one  save  the  priests  to  touch.  Mark  (2.  26) 
says  this  occurred  "in  the  days  of  Abiathar  the  high 
priest."  But  this  means  not  during  his  high  priesthood 
—for  it  was  under  that  of  his  father  Ahimelech— but  sim- 
ply, in  his  time.  Ahimelech  was  soon  succeeded  by  Abi- 
athar, whose  connection  with  David,  and  prominence 
during  his  reign,  may  account  for  his  name,  rather  than 
his  father's,  being  here  introduced.  Yet  there  is  not  a 
little  confusion  in  what  is  said  of  these  priests  in  difler- 
ent  parts  of  the  Old  Testament.  Thus  he  is  called  both 
the  son  and  the  father  of  Ahimelech  (1  Samuel  22.20; 
2  Samuel  8. 17);  and  Ahimelech  Is  called  Ahiah  (1  Samuel 
14.  3),  and  Ahimelech  (1  Chronicles  13. 16).  5.  Or  have  ye 
not  read  in  the  luw^,  how  that  on  the  sabbath  days 
the  priests  in  the  temple  profane  the  sabbath  — by 
doing  "servile  work"— and  are  blameless  I— The  double 
offerings  required  on  the  sabbath  day  (Numbers  28.  9) 
could  not  be  presented,  and  the  new-baked  showbread 
(Leviticus  2C  5;  1  Chronicles  9. 32)  could  not  be  prepared 
and  presented  every  sabbath  morning,  without  a  good 
deal  of  servile  work  on  the  part  of  the  priests;  not  to 
speak  of  circumcision,  which.  When  the  child's  eighth 
day  happened  to  fall  on  a  sabliath,  had  to  be  performed 
by  the  priests  on  that  day.  (See  on  John  7.  22,  23.)  0.  But 
I  say  unto  you.  That  in  this  place  Is  One  greater  than 
the  temple — or  rather,  according  to  the  reading  which  is 
best  supported, '  something  greater.'  The  argument  stands 
thus :  'The  ordinary  rules  for  the  observance  of  the  sab- 

39 


The  Healing  of  a  Withered  Hand. 


MATTHEW  XII. 


Jeaus  Retires  to  Avoid  Danger. 


bath  give  way  before  the  requirements  of  the  temple ;  but 
there  are  rights  here  before  which  tlie  temple  itself  must 
give  way.'  Thus  indirectly,  but  not  the  less  decidedly, 
does  our  Lord  put  in  His  own  claims  to  consideration  in 
this  question— claims  to  be  presently  put  in  even  more 
nakedly.  T.  But  If  ye  liad  known  wltat  [this]  mean- 
etli,  I  Avill  liave  mercy,  and.  not  sacrifice — (Hosea  6.  6; 
Micah  6.  6-8,  &c.)  See  on  ch.  9. 13,  ye  would  not  have 
condemned  the  gnllHess— g.  d.,  'Had  ye  understood  the 
great  principle  of  all  religion,  which  the  Scripture  every- 
where recognizes— that  ceremonial  observances  must  give 
way  before  moral  duties,  and  particularly  the  necessities 
of  nature- ye  would  have  refrained  from  these  captious 
complaints  against  men  who  in  this  matter  are  blame- 
less.' But  our  Lord  added  a  specific  application  of  this 
great  principle  to  the  law  of  the  sabbath,  preserved  only 
in  Mark :  "  And  he  said  unto  them,  the  sabbath  was  made 
for  man,  and  not  man  for  the  sabbath"  (Mark  2.  27).  A 
glorious  and  far-reaching  maxim,  alike  for  the  perma- 
nent establishment  of  the  sabbath  and  the  true  freedom 
of  its  observance.  8.  For  ttoe  Son  of  man  Is  Lord  [evenj 
of  the  sabbath  day— In  what  sense  now  is  the  Son  of  man 
Lord  of  the  sabbath  day  7  Not  surely  to  abolish  it— that 
surely  were  a  strange  lordship,  especially  just  after  saying 
that  it  was  made  or  instituted  for  man— but  to  own  it,  to 
interpret  it,  to  preside  over  it,  and  ioennoble  it,  by  merging 
it  in  the  "Lord's  Day"  (Revelation  1. 10),  breathing  into  it 
an  air  of  liberty  and  love  necessarily  unknown  before, 
and  thus  making  it  the  nearest  resemblance  to  the  eter- 
nal sabbatism. 

9-21.  The  Healing  of  a  Withered  Hand  on  the 
Sabbath  Day,  and  Retirement  of  Jesus  to  avoid 
DANGER.  (=Mark  3.  1-12;  Luke  6.  &-11.)  Healing  of  a 
Withered  Hand  (v.  9-14).  9.  And  when  he  ^vas  depai-ted 
thence— but  "on  anotlier  sabbath"  (Luke  6.  6)— he  w^ent 
Into  tlielr  synagogue— "and  taught."  He  had  now,  no 
doubt,  arrived  in  Galilee;  but  this,  it  would  appear,  did 
not  occur  at  Capernaum,  for  after  it  was  over  He  "  with- 
drew Himself,"  it  is  said,  "<o  the  sea"  (Marls  3.  7),  whereas 
Capernaum  was  at  the  sea.  And,  behold,  there  -was  a 
unan  which  had  his  hand  withered— disabled  by  paral- 
ysis (as  1  Kings  13.  4).  It  was  his  right  hand,  as  Luke 
graphically  notes.  And  they  asked  him,  saying.  Is  it 
la^vful  to  heal  on  the  sabbath  days  7  that  they  might 
accuse  him— Mattlrew  aud  Luke  say  they  "watched  Him 
whether  He  would  heal  on  the  sabbath  day."  They  were 
now  come  to  the  length  of  dogging  His  steps,  to  collect  ma- 
terials for  a  charge  of  impiety  against  Him.  It  is  proba- 
ble that  it  was  to  their  thoughts  rather  than  their  words 
that  Jesus  addressed  Hijnself  in  what  follows.  H.  And 
he  said  unto  tliem.  What  man  shall  there  be  among 
you  that  sliall  have  one  sheep,  and  if  it  fall  into  a  pit 
on  the  sabbath  day,  will  lie  not  lay  hold  on  it,  and 
lift  it  out  T  1!3.  How  much  tlien  is  a  man  better  tliau 
a  sheep !— Resistless  appeal !  "A  righteous  man  regard- 
eth  the  life  of  his  beast"  (Proverbs  12. 10),  and  would  in- 
stinctively rescue  it  from  death  or  suffering  on  the  sab- 
bath day ;  how  much  more  his  nobler  fellow-man !  But 
the  reasoning,  as  given  in  the  other  two  Gospels,  is  singu- 
larly striking:  "But  He  knew  their  thoughts,  and  said  to 
the  man  which  had  the  withered  hand,  Rise  up,  and  stand 
forth  in  the  midst.  And  he  arose  and  stood  forth.  Then 
said  Jesus  unto  them,  I  will  ask  you  one  thing :  Is  it  law- 
ful on  the  sabbath  days  to  do  good,  or  to  do  evil?  to  save 
life  or  to  destroy  it?"  (Luke  6.  8,  9)  or  as  in  Mark  (3. 4),  "  to 
kill?"  He  thus  shuts  them  up  to  this  startling  alterna- 
tive: 'Not  to  do  good,  when  it  is  in  the  power  of  our  hand 
to  do  it,  is  to  do  evil ;  not  to  save  life,  when  we  can,  is  to 
kill'— and  must  the  letter  of  the  sabbath  rest  be  kept  at 
this  expense  ?  This  unexpected  thrust  shut  their  mouths. 
By  this  great  ethical  principle  our  Lord,  we  see,  held 
Himself  bound,  as  man.  But  here  we  must  turn  to  Mark, 
whose  graphic  details  make  the  second  Gospel  so  exceed- 
ingly precious.  "When  He  had  looked  round  about  on 
them  with  anger,  being  grieved  for  the  hardness  of  their 
hearts,  He  saith  unto  tb,i  man"  (Mark  3.  5).  This  is  one 
of  the  very  few  passages  in  the  Gospel  history  which  re- 
veal our  Lord's  feelings.  How  holy  this  anger  was  ap- 
40 


pears  from  the  "grief"  which  mingled  with  it  at  "the 
hardness  of  their  hearts."  13.  Then  saith  he  to  the 
man,  Stretch  forth  thine  hand.  And  he  stretclted  it 
forth— the  power  to  obey  going  forth  with  the  word  of 
command,  and  it  -was  restored  whole,  like  as  tli« 
other— The  poor  man,  having  faith  In  this  wonderla. 
Healer— which  no  doubt  the  whole  scene  would  singular- 
ly help  to  strengthen — disregarded  the  proud  and  ven- 
omous Pharisees,  and  thus  gloriously  put  them  to  sliame. 
14:.  Tlien  tlie  Pharisees  -went  out,  and  held  a  council 
against  him,  how  they  might  destroy  him — This  is 
the  first  explicit  mention  of  their  murderous  designs 
against  our  Lord.  Luke  (6. 11)  says,  "they  were  filled  with 
madness,  and  communed  one  with  another  what  they 
might  do  to  Jesus."  But  their  doubt  was  not,  whether  to 
get  rid  of  Him,  but  haw  to  compass  It.  Mark  (3.  6),  as 
usual,  is  more  definite:  "The  Pharisees  went  forth,  aud 
straightway  took  counsel  with  the  Herodians  against 
Him,  how  they  might  destroy  Him."  These  Herodians 
were  supporters  of  Herod's  dynasty,  created  by  Csesar— 
a  political  rather  than  religious  party.  The  Pharisees 
regarded  them  as  untrue  to  their  religion  and  country. 
But  here  we  see  them  combining  together  against  Christ  / 
as  a  common  enemy.  So  on  a  subsequent  occasion,  ch. 
22. 15, 16. 

Jesus  Retires  to  Avoid  Danger  (v.  15-21).  15.  But  >vl»en 
Jesus  knew  it,  he  -withdrew  himself  from  tliencc — 
whither,  our  Evangelist  says  not;  but  Mark  (S.  7)  says 
"it  was  to  the  sea"— to  some  distance,  no  doubt,  from  the 
scene  of  th^  miracle,  the  madness,  and  the  plotting  just 
recorded,  and  great  multitudes  folloived  him,  and 
he  healed  them  all— Mark  gives  the  following  interest- 
ing details:  "A  great  multitude  from  Galilee  followed 
Him,  and  from  Judea,  and  from  Jerusalem,  and  from 
Idumea,  and  from  beyond  Jordan ;  and  they  about  Tyre 
and  Sidon,  a  great  multitude,  when  they  had  heard  what 
great  things  he  did,  came  unto  Him.  And  he  spake  to 
His  disciples,  that  a  small  ship"— or  'wherry'— "should 
wait  on  Him  because  of  the  multitude,  lest  they  should 
throng  Him.  For  He  had  healed  many;  insomuch  that 
they  pressed  upon  Him  for  to  touch  Him,  as  many  as  had 
plagues.  And  unclean  spirits,  when  they  saw  Him,  fell 
down  before  Him,  and  cried,  saying.  Thou  art  the  Son  of 
God.  And  He  straitly  charged  them  that  they  should 
not  make  Him  known"  (Mark  3.  7-12).  How  glorious  this 
extorted  homage  to  the  Son  of  God!  But  as  this  was  not 
the  time,  so  neither  were  they  the  fitting  preachers,  as 
Bengel  says.  (See  on  Mark  1.  25,  and  cf.  James  2.  19.) 
Coming  back  now  to  our  Evangelist:  after  saying,  "He 
healed  them  all,"  he  continues  :  16.  And  charged  them 
— the  healed — that  they  should  not  make  him  knotvn 
—(See  on  ch.  8.  4.)  17.  That  it  might  be  fulfilled  which 
was  spoken  by  Ksaias  the  propliet,  saying  (Isaiah  -12. 
1),  18.  Behold  my  servant,  -whom  I  have  chosen ;  my 
beloved,  in  -whom  my  soul  is  >vell  pleased ;  I  -will  put 
my  Spirit  upon  him,  and  he  shall  sho-w  judgment  to 
tlie  Gentiles.  10.  He  shall  not  strive  nor  cry ;  neltlier 
shall  any  man  liear  his  voice  in  the  streets.  SO.  A 
bruised  reed  shall  lie  not  break,  and  smoking  flax 
shall  he  not  quench,  till  he  send  fortli  Judgment  unto 
victory— " unto  truth,"  says  the  Hebrew  original,  and 
the  LXX.  also.  But  our  Evangelist  merely  seizes  the 
spirit,  instead  of  the  letter  of  the  prediction  in  this  point. 
The  grandeur  and  completeness  of  Messiah's  victories 
would  prove,  it  seems,  not  more  wonderful  than  the  un- 
obtrusive noiselessness  with  which  they  were  to  be 
achieved.  And  whereas  one  rough  touch  will  break  a 
bruised  reed,  and  quench  the  flickering,  smoking  flax, 
His  it  should  be,  with  matchless  tenderness,  love,  and 
skill,  to  lift  up  the  meek,  to  strengthen  the  weak  hands 
and  confirm  the  feeble  knees,  to  comfort  all  tliat  mourn, 
to  say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear 
not.  31.  And  In  his  name  shall  the  Gentiles  trust — 
Part  of  His  present  audience  were  Gentiles— from  Tyre 
and  Sidon— first-fruits  of  the  great  Gentile  harvest  con- 
templated in  the  prophecy. 

22-37.  A  Blind  and  Dumb  Demoniac  HEALi:n  and 
Reply  TO  THE  Malignant  Explanation  put  vt'os  iz. 


Blind  and  Dumb  Demoniac  Healed. 


MATTHEW  XII. 


The  Sin  against  the  Holy  Ghost, 


(—Mark  3.  20-30;  Luke  11.  14-23.)  The  precise  time  of  this 
section  is  uncertaiu.  Judging  from  the  statements  with 
wliich  Mark  introduces  it,  we  sliould  conclude  that  it  was 
when  our  Lord's  popularity  was  approacliing  its  zenith, 
and  so  before  tlie  feeding  of  tlie  live  tliousand.  But,  ou 
the  otlier  liaud,  tlie  advanced  state  of  the  charges  brought 
against  our  Lord,  and  the  plainness  of  His  warnings  and 
denunciations  in  reply,  seem  to  favour  tlie  later  period  at 
■whicli  Luke  introduces  it.  "And  the  multitude,"  says 
Mark  (3.  20,  21),  "cometh  together  again,"  referring  back 
to  the  immense  gathering  wiiich  Mark  liad  before  re- 
corded (ch.  2.  2)—"  so  that  they  could  not  so  much  as  eat 
bread.  And  wlien  His  friends" — or  rather,  'relatives,'  as 
appears  from  v.  31,  and  see  on  ch.  12. 40— "heard  of  it,  they 
went  out  to  lay  hold  on  Him;  for  they  said.  He  is  beside 
Himself."  Cf.  2  Corinthians  5.  13,  "  For  whether  we  be 
beside  ourselves,  it  is  to  God.'"  'A'i,  Then  tvas  brought 
unto  Uiiu  one  poiisessed  tvltli  a  devil — or  'a  demonized 
person' — blind  and  dumb,  and  be  healed  lilm,  inso- 
mucli  tUat  tbe  blind  and  the  dumb  botli  spake  and 
saw.  i33.  And  all  tbe  people  -«vere  amazed,  and  said, 
Is  not  tbis  tile  son  of  David  1 — The  form  of  the  interroga- 
tive requires  this  to  be  rendered, '  Is  this  the  Son  of  David  ?' 
And  as  questions  put  in  this  form  (in  Greek)  suppose 
doubt,  and  expect  rather  a  negative  answer,  the  meaning 
is,  'Can  it  possibly  be?' — the  people  thus  indicating  their 
secret  impression  that  this  inust  be  He;  yet  saving  them- 
selves from  the  wrath  of  the  ecclesiastics,  which  a  direct 
assertion  of  it  would  have  brought  upon  them.  (See  on  a 
similar  question  in  John  4.29;  and  on  the  phrase,  "Son 
of  David,"  on  ch.  9.  27.)  24.  But  vvlien  tlie  Pbarisees 
heard  It— Mark  (3.  22)  says,  "  the  scribes  which  came  down 
from  Jerusalem ;"  so  that  this  had  been  a  liostile  party  of 
tlie  ecclesiastics,  who  had  come  all  the  way  from  Jerusa- 
lem to  collect  materials  for  a  charge  against  Him.  (See 
on  t'.  14.)  tliey  said,  Tbis  fello-w- an  expression  of  con- 
tempt— dotb  not  cast  out  devils,  but  by  Beelzebttb — 
rather,  Beelzebul  (see  on  ch.  10. 25)— tbe  prince  of  tlie 
devils— Two  things  are  here  implied— first,  t^hat  the  bit- 
terest enemies  of  our  Lord  were  unable  to  deny  the 
reality  of  His  miracles;  and  next,  that  they  believed  la 
an  organized  infernal  kingdom  of  evil,  under  one  chief. 
This  belief  would  be  of  small  consequence,  had  not  our 
Lord  set  His  seal  to  it;  but  this  He  immediately  does. 
Stung  by  the  unsophisticated  testimony  of  "all  the  peo- 
ple," they  had  uo  way  of  holding  out  against  His  claims 
but  by  the  desperate  shift  of  ascribing  His  miracles  to 
Satan.  !i3.  And  Jesus  knevir  their  thouglits — "called 
them"  (Mark  3.  23),  and  said  unto  tlieiii,  Kvery  king- 
dom divided  against  itself  is  brought  to  desolation  j 
and  every  city  or  house— 2.  e.,  household  —  divided 
against  itself  slinll  not  stand :  26.  And  if  Satan  cast 
out  Satan,  he  is  divide<i  against  himself;  how  shall 
then  his  kingdom  standi— The  argument  here  is  irre- 
sistible. 'No  organized  society  can  stand— wlietlier  king- 
dom, city,  or  household— when  turned  iigainst  itself;  such 
intestine  war  is  suicidal :  But  the  works  I  do  are  destruc- 
tive of  Satan's  kingdom  :  That  I  should  be  in  league  with 
Satan,  therefore,  is  incredible  and  absurd.'  27.  And  if  I 
toy  Beelzebub  cast  out  devils,  by  '«vhoin  «lo  your  chil- 
dren—'your  sons,'  meaning  here  the  'disciples'  or  pupils 
of  the  Pharisees,  who  were  so  termed  after  the  familiar 
language  of  the  Old  Testament  in  speaking  of  the  sons  of 
tJie  prophets.  (1  Kings  20.  35;  2  Kings  2.  3,  &c.)  Our  Lord 
here  seems  to  admit  that  such  works  were  wrought  by 
them;  in  which  case  the  Pharisees  stood  self-condemned, 
as  exprc^ssed  In  Luke  (11.  19),  "Therefore  shall  they  be 
your  j  udges."  28.  But  if  I  cast  out  devils  by  the  Spirit 
of  God— In  Luke  (11.  20)  it  is,  "  with  (or  '  by')  the  finger  of 
God."  This  latter  expression  is  Just  a  figurative  way  of 
representing  the  po«er  of  God,  while  the  former  tells  us 
t\^eliving  Personal  Agent  was  made  use  of  by  the  Lord  Jesus 
In  every  exercise  of  that  power.  tl»cn— "  no  doubt"  (Luke 
11.  20)— tlie  kingdom  of  God  Is  come  unto  you— rather 
'upon  you,'  as  the  same  expression  is  rendered  in  Luke: 
—q.d.,  'If  this  expulsion  of  Satan  is,  and  can  be,  by  no 
ho  other  than  the  Spirit  of  God,  then  Is  his  Destroyer 
already  in  the  midst  of  you,  and  that  kingdom  which  is 


destined  to  supplant  his  is  already  rising  -on  its  ruins.' 
29.  Or  else  ho^v  can  one  enter  Into  a— or  rather,  '  the'— 
strong  man's  Iiouse,  and  spoil  his  goods,  except  heflrst 
bind  the  strong  man?  and  then  he  \«'ill  spoil  hia 
house.  30.  He  that  is  not  -^vith  me  Is  against  me ;  and 
he  that  gathereth  not  with  me  scattereth  abroad— Ou 
this  important  parable.  In  connection  with  the  corre- 
sponding one,  V.  43-45,  see  on  Luke  11.  21-26.  31.  "Where- 
fore I  say  unto  you.  All  manner  of  gin  and  blasphemy 
shall  be  forgiven  unto  men— The  word  "blasphemy" 
properly  signifies 'detraction,' or 'slander.'  In  the  New 
Testsiment  it  is  applied,  as  it  is  here,  to  vituperation  di- 
rected against  God  as  well  as  against  men ;  and  in  this 
sense  it  is  to  be  understood  as  an  aggravated  form  of  sin. 
Well,  says  our  Lord,  all  sin— whether  in  its  ordinary  or 
Its  more  aggravated  forms— shall  find  forgiveness  with 
God.  Accordingly,  in  Mark  (3.  28)  the  language  is  still 
stronger :  "  All  sin  shall  be  forgiven  unto  the  sons  of  men, 
and  blasphemies  wherewith  soever  they  shall  blas- 
pheme." There  is  no  sin  whatever,  it  seems,  of  which  it 
may  be  said,  'That  is  not  a  pardonable  sin.'  This  glori- 
ous .assurance  is  not  to  be  limited  by  what  follows ;  but, 
on  the  contrary,  what  follows  is  to  be  explained  by  this. 
but  the  blasphemy  against  tiie  Holy  Ghost  sliall  not 
be  forgiven  unto  men.  32.  And  ^vhosoever  spealieth 
a  word  against  tlie  Son  of  man.  It  sliall  be  forgiven 
him  :  but  wliosoever  speaketh  against  tlie  Holy  Gliost, 
it  shall  not  be  forgiven  liim,  neither  in  this  ■»vorld, 
neither  In  the  world  to  come— In  Mark  the  language  is 
awfully  strong,  "  hath  never  forgiveness,  but  Is  in  danger 
of  eternal  damnation" — or  ratlier,  according  to  what  ap- 
pears to  be  the  preferable  though  very  unusual  reading, 
'  in  danger  of  eternal  guilt'— a  guilt  which  he  will  under- 
lie for  ever.  Mark  has  the  important  addition  {v.  30), 
"Because  they  said.  He  hath  an  unclean  spirit."  (See  ou 
ch.  10.  25.)  What,  then,  is  this  sin  against  the  Holy  Ghost 
—the  unpardonable  sin?  One  thing  is  clear :  Its  unpar- 
donableness  cannot  arise  from  anything  in  the  nature  of 
sin  Itself;  for  that  would  be  a  naked  contradiction  to  the 
emphatic  declai-ation  of  v.  31,  that  all  manner  of  sin  is 
pardonable.  And  what  is  this  but  the  fundamental  truth 
of  the  Gospel?  (See  Acts  13.38,39;  Romans  3.22,24;  I 
John  1.  7,  &c.)  Then,  again,  when  it  is  said  (v.  32),  that  to 
speak  against  or  blaspheme  the  Son  of  man  is  pardonable, 
but  the  blasphemy  against  the  Holy  Ghost  is  not  par- 
donable, it  is  not  to  be  conceived  that  this  arises  from 
any  greater  sanctity  in  the  one  blessed  Person  than  the 
other.  These  remarks  so  narrow  the  question  that  the 
true  sense  of  our  Lord's  words  seem  to  disclose  them- 
selves at  once.  It  is  a  contrast  between  slandering  "  the 
Son  of  man"  in  His  veiled  condition  and  iinfinislted  work — 
which  might  be  done  "  ignorantly,  in  unbelief"  (1  Timo- 
thy 1. 13),  and  slandering  the  same  blessed  Person  after 
the  blaze  of  glory  which  the  Holy  Ghost  was  soon  to  throw 
around  His  claims,  and  In  the  full  knowledge  of  all  that. 
This  would  be  to  slander  Him  with  eyes  open,  or  to  do  it 
"presumptuously."  To  blaspheme  Christ  in  the  former 
condition— when  even  the  apostles  stumbled  at  many 
things— left  them  still  open  to  conviction  on  fuller  light: 
but  to  blaspheme  Him  In  the  latter  condition  would  be  to 
hate  the  light  the  clearer  it  became,  and  resolutely  to 
shut  it  out;  which,  of  course,  precludes  salvation.  (See  on 
Hebrews  10.  26-29.)  The  Pharisees  had  not  as  yet  done 
this;  but  in  charging  Jesus  with  being  in  league  with 
hell  they  were  displaying  beforehand  a  malignant  deter- 
mination to  shut  their  eyes  to  all  evidence,  and  so,  bor- 
dering upon,  and  m  spirit  committing  the  unpardonable 
sin.  33.  Either  make  the  tree  good,  &c.  34.  O  gen- 
eration of  vipers  (see  on  ch.  3.  7),  hoiv  can  ye,  being 
evil,  speak  good  things!  for  out  of  the  abundance  of 
the  heart  tlie  mouth  speaketh— a  principle  obvious 
enough,  yet  of  deepest  significance  and  vast  application. 
In  Luke  6.  45  we  find  it  uttered  as  part  of  the  discourse 
delivered  after  the  choice  of  the  apostles.  35.  A  good 
man,  out  of  the  good  treasure  of  the  heart,  briiigeth 
—or  '  putteth'  fortli  good  things i  and  an  evil  man,  out 
of  tbe  evil  treasure,  bringeth— or  'putteth'  forth  evil 
tilings— The  word 'putteth'  indicates  the  spontancousnes* 

41 


A  Sign  Demanded,  and  the  Reply. 


MATTHEW  Xin. 


Jesus  Teaches  by  Parables. 


of  what  comes  from  the  heart;  for  it  is  out  of  the  abun- 
dance  of  tlie  lieart  that  the  mouth  speaketh.  We  have 
here  a  new  application  of  a  former  saying  (see  on  ch.  7. 16- 
20).  Here,  the  sentiment  is,  *  There  are  but  two  kingdoms, 
Interests,  parties — with  the  proper  workings  of  each :  If  I 
promote  the  one,  I  cannot  belong  to  the  other;  but  they 
that  set  tliemselves  in  wilful  opposition  to  the  kingdom 
of  light  openly  proclaim  to  what  other  kingdom  they 
belong.  As  for  you,  in  what  ye  have  now  uttered,  ye  have 
but  revealed  the  venomous  malignity  of  your  hearts.' 
30.  But  I  say  iinto  you,  Tliat  every  idle  word  tliat 
men  sliall  speak,  tliey  sUall  give  account  thereof  in 
tlie  day  of  judgment— They  might  say,  'It  was  nothing: 
we  meant  no  evil ;  we  merely  threw  out  a  supposition,  as 
one  way  of  accounting  for  the  miracle  we  witnessed  ;  if  it 
will  not  stand,  let  it  go;  why  make  so  much  of  it,  and 
bear  down  with  such  severity  for  it?'  Jesus  replies,  'It 
was  not  nothing,  and  at  the  great  day  will  not  be  treated 
as  nothing:  Words,  as  the  index  of  the  heart,  however 
idle  they  niay  seem,  will  be  taken  account  of,  whether 
good  or  bad,  in  estimating  character  in  the  day  of  judg- 
ment.' 

38-50.  A  Sign  Demanded,  and  the  Reply— His  Mother 
AND  Brethren  se^k  to  Speak  with  Him,  and  the 
Answer.  (-Luke  11. 16,  24-3G;  Mark  3.  31-35;  Luke  8. 19- 
21.)  A  Sign  demanded,  and  the  Reply  {v.  38-4.5.)  The  occa- 
sion of  this  section  was  manifestly  the  same  with  that  of 
the  preceding.  38.  Tlien  certain  of  tlie  scribes  and  of 
tlie  Plinrisec's  answered,  saying,  Master  —  'Teacher,' 
equivalent  to  '  Rabbi' — we  vt'ouldsee  a  sign  from  tliee — 
"a  sign  from  heaven"  (Luke  11. 16);  something  of  an  im- 
mediate and  decisive  nature,  to  show,  not  that  his  miracles 
were  real—ih&t  they  seemed  willing  to  concede— but  that 
they  were  from  above,  not  fj'om  beneath.  These  were  not 
the  same  class  with  those  who  charged  Him  with  being 
In  league  with  Satan  (as  we  see  from  Luke  11. 15,  IG);  but 
as  the  spirit  of  both  was  similar,  the  tone  of  sevei'e  rebuke 
Is  continued.  39.  But  lie  answered  and  said  unto  them 
— "  when  the  people  were  gathered  thick  together"  (Luke 
11.  29)— an  evil  and  adulterous  generation — This  latter 
expression  is  best  explained  by  Jeremiah  3.  20,  "  Surely  as 
a  wife  treacherously  departeth  from  her  husband,  so  have 
ye  dealt  treacherously  with  me,  O  house  of  Israel,  saith 
the  Lord."  For  this  was  the  relationship  in  which  He 
stood  to  the  covenant  people—"  I  am  married  unto  you" 
(Jeremiah  3.  U).  seeketh  after  a  sign  —  In  the  eye  of 
Jesus  this  class  were  but  the  spokesmen  of  their  genera- 
tion, the  exponents  of  the  reigning  spirit  of  unbelief,  and 
there  shall  no  sign  be  given  to  it,  but  the  sign  of  the 
propliet  Jouaa.  40.  For  as  uTonaa  wa«  —  "a  sign  unto 
the  Ninevites,  so  shall  also  the  Son  of  man  be  to  this  gene- 
ration" (Luke  11.  30),  For  as  Jonas  was  three  days  and 
tliree  nights  in  the  whale's  belly  (Jonah  1. 17),  so  shall 
the  Son  of  man  be  three  days  and  three  nights  in  the 
heart  of  tlie  earth  —  This  was  the  second  public  an- 
nouncement of  His  resurrection  three  days  after  His 
death.  (For  the  first,  see  John  2.  19.)  Jonah's  case  was 
analogous  to  this,  as  being  a  signal  judgment  of  God  ;  re- 
versed in  three  days;  and  followed  by  a  glorious  mission 
to  the  Gentiles.  The  expression  "in  the  heart  of  the 
eartli,"  suggested  by  the  expression  of  Jonah  with  respect 
to  the  sea  (2. 3,  in  LXX.),  means  simply  the  grave,  but  this 
considered  as  the  most  emphatic  expression  of  real  and 
total  entombment.  The  period  during  which  He  was  to 
'  lie  in  the  grave  is  here  expressed  in  round  numbers,  ac- 
cording to  the  Jewish  way  of  speaking,  which  was  to 
regard  any  part  of  a  day,  however  small,  included  within 
a  period  of  days,  as  a  full  day.  (See  1  Samuel  30. 12, 13 ; 
Esther  4.  16;  5.  1;  ch.  27.  63,  64,  &c.)  41.  The  men  of 
Klneveh  shall  rise  In  judgment  ivith  thia  generation, 
&c.— The  Ninevites,  though  heathens,  repented  at  a  man's 
preacliing ;  while  they,  God's  covenant  people,  repented 
not  at  the  preaching  of  the  Son  of  God— whose  supreme 
dignity  is  rather  implied  here  than  expressed.  43.  The 
queen  of  the  south  shall  rise  up  in  the  judgment 
with  tills  generation,  &c.— The  queen  of  Sheba— a  tract 
Jn  Arabia,  near  the  shores  of  the  Red  Sea— came  from  a 
remote  country,  "south"  of  Jadea,  to  hear  the  wisdom  of 
42 


a  mere  man,  though  a  gifted  one,  and  was  transported 
with  wonder  at  what  she  saw  and  heard  (1  Kings  10. 1-9). 
They,  when  a  Greater  than  Solomon  had  come  to  them, 
despised  and  rejected,  slighted  and  slandered  Him.  43- 
45.  Wlien  the  unclean  spirit  is  gone  out  of  a  man, 
&c.— On  this  important  parable,  in  connection  with  the 
corresponding  one— tJ.  29— see  on  Luke  11.  21-26.  A  charm- 
ing little  incident,  given  only  in  Luke  11.  27,  28,  seems  to 
have  its  proper  place  here.  "  And  it  came  to  pass,  as  He 
spake  these  things,  a  certain  woman  of  the  company" — 
'  out  of  the  crowd'—"  lifted  up  her  voice  and  said  unto  Him, 
Blessed  is  the  womb  that  bare  Thee,  and  the  paps  which 
Thou  hast  sucked."  With  true  womanly  feeling  she  envies 
the  mother  of  such  a  wonderful  Teacher.  And  a  higher 
and  better  than  she  had  said  as  much  before  her  (see  on 
Luke  1.  28).  42.  How  does  our  Lord,  then,  treat  it?  He  is 
far  from  condemning  it.  He  only  holds  up  as  "  blessed 
rather"  another  class:  "But  he  said.  Yea  rather,  blessed 
are  they  that  hear  the  word  of  God, and  keep  it"— in  other 
words,  the  humblest  real  saint  of  God.  How  utterly  alien 
is  this  sentiment  from  tlie  teaching  of  the  Churcli  of 
Rome,  which  would  doubtless  excommunicate  any  one 
of  its  members  that  dared  to  talk  in  such  a  strain ! 

His  Mother  and  Brethren  Seek  to  Speak  with  Him,  and  the 
Ansiver  (v.  46-50).  46.  "While  he  yet  talked  to  the  people, 
beliold,  liis  motlier  and  his  brethren  (see  on  ch.  13.  55, 
56)  stood  v»-ithout,  desiring  to  speak  with  him — "  and 
could  not  come  at  Him  for  the  press"  (Luke  8. 19).  For 
what  purpose  these  came,  we  learn  from  Mark  3.  20,  21. 
In  His  zeal  and  ardour  He  seemed  indifferent  both  to  food 
and  repose,  an"  'they  went  to  lay  hold  of  Him"  as  one 
"  beside  himseli.  Mark  says  graphically,  "  And  the 
multitude  sat  about  Him" — or  'around  Him.'  47.  Then 
one  said  unto  him.  Behold,  thy  mother  and  thy 
brethren  stand  witliout,  desiring  to  speak  with  thee, 
&c.— Absorbed  in  the  awful  warnings  He  was  pouring 
forth,  He  felt  this  to  be  an  unseasonable  interruption, 
fitted  to  dissipate  the  impression  made  upon  the  large 
audience— such  an  interruption  as  duty  to  the  nearest 
relatives  did  not  require  Him  to  give  way  to.  But  instead 
of  a  direct  rebuke.  He  seizes  on  the  incident  to  convey  a 
sublime  lesson,  expressed  in  a  style  of  inimitable  conde- 
scension. 49.  And  he  stretched  forth  his  hand  to'ward 
his  disciples.  How  graphic  is  this !  It  is  the  language 
evidently  of  an  eye-witness — and  said,  Behold  \ny 
mothei*  and  my  brethren  !  50.  For  •whosoever  shall 
do  the  -will  of  my  Father  which  is  in  lieaven,  the 
same  is  my  brotlier,  and  sister,  and  mother  —  q.  d,, 
'There  stand  here  the  members  of  a  family  transcending 
and  surviving  this  of  earth  :  Filial  subjection  to  the  will 
of  my  Father  in  heaven  is  the  indissoluble  bond  of  union 
between  Me  and  all  its  merabers ;  and  whosoever  enters 
this  hallowed  circle  becomes  to  Sle  brother,  and  sister,  and 
motlier !' 

CHAPTER    XIII. 

Ver.  1-52.  Jesus  Teaches  by  Parables.  (=Mark  4. 
1-34;  Luke  8.  4-18;  13.  18-20.)  Introductiov,  (v.  1-3).  1.  Tlie 
same  day  went  Jesus  out  of  the  house,  and  sat  by  the 
8ea-[8ide.]  3.  And  great  multitudes  were  gathered  to» 
getlier  unto  Iiim,  so  that  he  went  into  a  siiip  —  the 
article  in  the  received  text  wants  authority— and  sat; 
and  tlie  whole  multitude  stood  on  the  shore — How 
graphic  this  picture!— no  doubt  from  the  pen  of  an  eye- 
witness, himself  inapressed  with  the  scene.  It  was  "the 
same  day"  on  which  the  foregoing  solemn  discourse  was 
discovered,  when  His  kindred  thought  Him  "  beside  Him- 
self for  His  indiflerence  to  food  and  repose— that  same  day 
retiring  to  the  sea-shore  of  Galilee,  and  there  seating  Him- 
self, perhaps  for  coolness  and  rest,  the  crowds  again  flock 
around  Him,  and  He  is  fain  to  push  ofl"  from  them,  in  the 
boat  usually  kept  in  readiness  for  Him ;  yet  only  to  begin, 
without  waiting  to  rest,  a  new  course  of  teaching  by 
parables  to  the  eager  multitudes  that  lined  the  shore. 
To  the  parables  of  our  Lord  there  is  nothing  in  all  lan- 
guage to  be  compared,  for  simplicity,  grace,  fulness, 
and  variety  oi  spiritual  teaching.  They  are  adapted  to 
all  classes  and  stages  of  advancement,  being  understood 


Jieaxo-iL  for  Teaching  in  Parables. 


MATTHEW  Xiri. 


Parable  of  the  Tares  arid  the  Wheat, 


by  each  according  to  the  measure  of  his  spiritual  capacity. 
3.  And  lie  spake  many  thing^s  nnto  tUeni  In  parables, 
•aying,  Ac. — These  parables  are  seven  in  number;  and 
it  is  not  a  little  remarliable  that  while  this  Is  the  sacred 
number,  the  first  fotjr  of  them  were  spoken  to  the  mixed 
multitude,  while  the  remaining  three  were  spoken  to 
the  Twelve  in  private— these  divisions,  four  and  three, 
being  themselves  notable  in  the  symbolical  arithmetic 
of  Scripture,  Another  thing  remarkable  in  the  structure 
of  these  parables  is,  that  wljile  the  first  of  the  Seven— 
tiiat  of  tlie  Sower— is  of  tlie  nature  of  an  Introduction  to 
the  whole,  the  remaining  Six  consist  of  three  pairs— the 
Second  and  Seventh,  the  Third  and  Fourth,  and  the  Fifth 
and  Sixth,  corresponding  to  each  other;  each  pair  setting 
forth  the  same  general  truths,  but  with  a  certain  diversity 
of  a.spect.    All  this  can  hardly  be  accidental. 

First  Parable:  THE  Sower  (r.  3-D,  18-23).  This  parable 
may  be  entitled.  The  Effect  of  the  Word  Dependent 
ON  the  State  of  the  Heart.  For  the  exposition  of  this 
parable,  see  on  Mark  4.  1-9, 14-20. 

Reason  for  Teaching  in  Parables  (v.  10-17).  10.  And  the 
disciples  came,  and  said  nnto  Iiim — "  they  tliat  were 
with  Him,  when  they  were  alone"  (Mark  4. 10)— "Why 
speakest  tliou  to  them  in  parables  ?— Though  before 
this  He  had  couched  some  things  in  the  parabolic  form, 
for  more  vivid  illustration,  it  would  appear  tliat  He  now, 
for  the  first  time,  formally  employed,  this  method  of 
teaching.  11.  He  nns-»vered  and  said  unto  them,  Be- 
cause It  Is  given  unto  you  to  know  tlie  mysteries  of 
the  kingdom  of  heaven  — Tlie  word  "mysteries"  in 
Scripture  is  not  used  in  its  classical  sense — of  'religious 
secrets,'  nor  yet  of  'tilings  incomprehensible,  or  in  their 
own  nature  difficult  to  be  understood'— but  in  the  sense  of 
*  things  of  purely  Divine  revelation,'  and,  usually, '  things 
darkly  announced  under  the  anci  ent  economy,  and  during 
all  that  period  darkly  understood,  but  fully  published 
under  the  Gospel'  (1  Corinthians  2.  6-10 ;  Ephesians  3.  3-6, 
8,9).  "The  mysteries  of  the  kingdom  of  lieaven,"  then, 
mean  those  glorious  Gospel  truths  which  at  tliat  time 
only  tlie  more  advanced  disciples  could  appreciate,  and 
they  but  partially,  but  to  them  It  is  not  given— (See  on 
ch.  11.  25.)  Parables  serve  the  double  purpose  of  revealing 
and  concealing;  presenting  '  the  mysteries  of  the  kingdom' 
to  those  who  know  and  relish  them,  though  in  never  so 
small  a  degree,  in  a  new  and  attractive  light;  but  to  those 
wlio  are  insensible  to  spiritual  things  yielding  only,  as  so 
many  tales,  some  temporary  entertainment.  13.  For 
■whosoever  hath— t.  e.,  keeps;  as  a  thing  wliich  he  values 
— to  him  shall  be  given,  and  he  shall  have  more  abun- 
dance—lie  will  be  rewarded  by  an  increase  of  what  he  so 
much  prizes — but  -whosoever  hath  not — who  lets  this  go 
or  lie  unused,  as  a  thing  on  which  he  sets  no  value— from 
liim  shall  be  taken  away  even  that  he  hath — or  as  it 
is  in  Luke  (8.  18),  "what  he  seemeth  to  have."  or '  thinketh 
he  hatli.'  This  is  a  principle  of  immense  importance, 
and,  like  other  weighty  sayings,  appears  to  have  been 
uttered  by  our  Lord  on  more  than  one  occasion,  and  in 
different  connections.  (See  on  ch.  25. 9.)  As  a  great  ethical 
principle,  we  see  it  in  operation  everywhere,  under  the 
general  law  of  habit;  in  virtue  of  whlcli  moral  principles 
become  stronger  liy  exercise,  while  by  disuse,  or  the  exer- 
cise of  their  contraries,  they  wax  wealcer,  and  at  length 
expire.  The  same  principle  reigns  in  the  intellectual 
world,  and  even  in  the  animal— if  not  in  the  vegetable 
also — as  the  facts  of  physiology  sufficiently  prove.  Here, 
however,  it  is  viewed  as  a  Divine  ordination,  as  a  judicial 
retribution  in  continual  operation  under  the  Divine  ad- 
ministration. 13.  Tlierefore  speak  I  to  them  in  para- 
bles—which our  Lord,  he  it  observed,  did  not  begin  to  do 
till  His  miracles  were  malignantly  ascribed  to  Satan. 
because  they  seeing,  see  not— They  "saw,"  for  the  light 
Bhoneon  them  as  never  light  shone  before;  but  they  "saw 
not,"  for  they  closed  their  eyes— and  hearing,  they  hear 
not;  neither  do  they  understand— They  "heard,"  for 
He  tauglit  them  who  "spake  as  never  man  spake;"  but 
they  "heard  not,"  for  they  took  nothing  in,  apprehending 
not  the  soul-penetrating,  life-giving  words  addressed  to 
them.    In  Mark  and  Luke,  what  is  here  expressed  as  a 


human  fact  Is  represented  as  the  fulfilment  of  a  Divine 
purpose—"  that  seeing  they  may  see,  and  not  perceive," 
&c.  The  explanation  of  this  lies  in  tlie  statement  of  the 
foregoing  verse— that,  by  a  fixed  law  of  the  Divine  ad- 
ministration, the  duty  men  voluntarily  refuse  to  do,  and 
in  point  of  fact  do  not  do,  they  at  length  become  morally 
incapable  of  doing.  14.  And  in  them  is  ftilflllcd— 
rather,  'is  fulfilling,'  or  is  receiving  its  fulfilment- the 
prophecy  of  Esaias,  which  saith  (Isaiah  6.  9, 10 — here 
quoted  according  to  the  LXX.) — By  hearing  ye  shall 
hear,  and  shall  not  understand,  &c.— They  were  thus 
judicially  sealed  up  under  the  darkness  and  obduracy 
which  they  deliberately  preferred  to  the  light  and  healing 
which  Jesus  brought  nigh  to  them.  16.  But  blessed  are 
your  eyes,  for  tliey  see  ;  and  your  ears,  for  they  hear — 
q.  d.,  '  Happy  ye,  whose  eyes  and  ears,  voluntarily  and 
gladly  opened,  are  drinking  in  the  light  Divine.'  17.  For 
verily  I  say  unto  you,  That  many  prophets  and  right- 
eous men  have  desired — rather,  '  coveted' — to  see  those 
things  -which  ye  sec,  and  have  not  seen  them ;  and  to 
hear  those  things  -ivhich  ye  hear,  and  have  not  heard 
them— Not  only  were  the  disciples  blessed  above  the 
blinded  just  spoken  of,  but  favoured  above  the  most  hon- 
oured and  the  best  that  lived  under  the  old  economy,  who 
had  but  glimpses  of  the  things  of  tlie  new  kingdom,  just 
sufficient  to  kindle  in  them  desires  not  to  be  fulfilled  to 
any  in  their  day.  In  Luke  10. 23, 24,  where  the  same  saying 
is  repeated  on  the  return  of  the  Seventy  — the  words,  in- 
stead of  "  many  prophets  and  righteous  men,"  are  "many 
prophets  and  kings;"  for  several  of  the  Old  Testament 
saints  were  kings. 

Second  and  Seventh  Parables,  or  Fii-st  Pair:  The  Wheat 
AND  THE  Tares,  and  The  Good  and  Bad  Fish  {v.  24-30 ; 
36-13;  and  47-50).  The  subject  of  both  these  Parables— 
which  teach  the  same  truth,  with  a  slight  diversity  of 
aspect— is 

The  MIXED  CHARACTER  of  the  Kingdom  in  its 
Present  State,  and  the  FINAL  ABSOLUTE  SEPARA- 
TION of  the  Two  Classes. 

The  Tares  and  the  Wheat  (v.  21-3C  30-43).  34.  Anotlier 
parable  put  he  forth  xinto  them,  saying.  The  kingdom 
of  Iieaven  is  likened  unto  a  man  -%vhich  so-wed  good 
seed  in  his  fleld— Happily  for  us,  these  exquisite  parables 
are,  with  like  charming  simplicity  and  clearness,  ex- 
pounded to  us  by  the  Great  Preacher  Himself.  Accord- 
ingly, we  pass  to  V,  36-38.  Then  Jesus  sent  the  multitude 
a-way,  and  -«vent  into  the  house  t  and  his  disciples 
came  unto  him,  saying.  Declare  unto  us  the  parable 
of  the  tares  of  the  field,  Ac- In  the  parable  of  the 
Sower,  "  the  -seed  is  the  word  of  God"  (Luke  8. 11).  But 
here  that  word  has  been  received  into  the  heart,  and  has  , 
converted  him  that  received  it  into  a  new  creature,  a 
"child  of  tlie  kingdom,"  according  to  that  saying  of 
James  (1.  18),  "Of  His  own  will  begat  He  us  with  the 
word  of  truth,  that  we  should  be  a  kind  of  first-fruits 
of  His  creatures."  It  is  worthy  of  nottce  that  this 
vast  field  of  the  world  is  here  said  to  be  Christ's  own— 
"His  field,"  says  the  parable.  (See  Psalm  2.  8.)  35. 
But  while  men  slept,  his  enemy  came  and  sowed  tares 
among  tJic  wheat,  and  ^vcnt  his  way.  38.  The  tares 
arc  the  children  of  the  wicked  one.  As  this  sowing 
could  only  be  "while  men  slept,"  no  blame  seems  in- 
tended, and  certainly  none  is  charged  upon  "the  servants ;" 
it  is  probably  just  the  dress  of  the  parable.  39.  The  en- 
emy that  sowed  them  is  the  devil— emphatically  "His 
enemy"  (y.  2.5).  See  Genesis  3. 15;  1  John  8. 8.  By  "tares" 
is  meant,  not  what  in  our  husbandry  is  so  called,  but 
some  noxious  plant,  probably  darnel.  "The  tares  are 
the  children  of  the  wicked  one  ;"  and  by  their  being  sown 
"among  the  wheat"  is  meant  their  being  deposited  within 
the  territory  of  the  visible  Church.  As  they  ressemble  the 
children  of  the  kingdom,  so  they  are  produced,  it  seems, 
by  11  similar  process  of  "sowing '—the  seeds  or  evil  being 
scattered  and  lodging  in  the  soil  of  those  hearts  upon 
which  falls  the  seed  of  the  word.  The  enemy,  after  sow- 
ing his  "tares,"  "went  his  way"— his  dark  work  soon 
done,  but  taking  time  to  develop  its  true  character.  30. 
But  when  the  blade  was  sprung  np,  and  brought 

43 


Parable  of  the  Wheat  and  the  Tares. 


MATTHEW  XIII. 


Parable  of  the  Mustard  Seed, 


forth  fruit,  tlicn appeared  the  tares  algo— the  growth  in 
both  cases  running  parallel,  as  antagonistic  principles 
are  seen  to  do.    27.  So  the  servants  of  tlie  householder 
came— i.  e.,  Christ's  ministers— and  said  unto  him,  Sir, 
didst  not  thou   sovr  good   seed   in   thy  field?    from 
>vhence  then  hath  It  tares?— This  well  expresses  the 
surprise,  disappointment,  and  anxiety  of  Christ's  faithful 
servants  and  people  at  the  discovery  of  "  false  brethren" 
among  the  members  of  the  Church.    38.  He  said  unto 
them,  An  enemy  hath  done  this— Kind  words  these 
from  a  good  Husbandman,  honourably  clearing  His  faith- 
ful servants  of  the  wrong  done  to  his  field.   The  servants 
said  unto  him.  Wilt  thou  then  that  wc  go  and  gather 
them  up  1— Cf.  with  this  the  question  of  James  and  John 
(Luke  9.  54),  "  Lord,  wilt  thou  that  we  command  fire  to 
come  down  fi'om  heaven  and  consume"  those  Samari- 
tans?   In  this  kind  of  zeal  there  is  usually  a  large  mix- 
ture of  carnal  heat.    (See  James  1. 20.)    29.  But  lie  said. 
Nay—'  It  will  be  done  in  due  time,  but  not  now,  nor  is  it 
your  business.'    lest,  w^hlle  ye  gather  up  the  tares,  ye 
root  up  also  the  vrheat  wlththeni— Nothing  could  more 
clearly  or  forcibly  teach  the  difficulty  of  distinguishing 
the  two  classes,  and  the  high  probability  that  in  the  at- 
tempt to  do  so  these  will  be  confounded.    30,39.  I^ctboth 
gro>v  together— i.  c,  in  the  visible  Churcli— until  the 
harvest— till  the  one  have  ripened  for  full  salvation,  the 
other  for  destruction.    The  harvest  Is  the  end  of  the 
vvorld— the  period  of  Christ's  second  coming,  and  of  the 
judicial  separation  of  the  righteous  and  the  wicked.   Till 
then,  no  attempt  is  to  be  made  to  effect  such  separation. 
But  to  stretch  this  so  far  as  to  justify  allowing  openly 
scandalous  persons  to  remain  in  the  communion  of  the 
Church,  is  to  wrest  the  teaching  of  this  parable  to  other 
than  its  proper  design,  and  go  in  the  teeth  of  apostolic  in- 
junctions (1  Corinthians  5).    and  In  the  time  of  harvest 
I  '%vlll  say  to  the  reapers.    And  the  reapers  are  the  an- 
gels—But whose  angels  are  they?  "  The  Son  of  man  shall 
send  forth  His  angels"  (u.  41).    Cf.  1  Peter  3.22,  "Who  is 
gone  into  heaven,  and  is  on  the  right  hand  of  God ;  an- 
gels and  authorities  and  powers  being  niade  subject  unto 
him."     Gather  ye  together  first  the  tares,  and   bind 
them  in  bundles  to  burn  them—"  in  the  Are"  (v.  40) — but 
gather  the  -wheat  Into  H»y  barn— Christ,  as  the  Judge, 
will  separate  the  two  classes  (as  in  ch.  25. 32).    It  will  be 
observed  that  the  tares  are  burned  be/ore  the  wheat  is 
housed ;  in  the  exposition  of  the  parable  (v.  41, 43)  the  same 
order  is  observed  :  and  the  same  in  ch.  2-5. 4(>— as  if,  in  some 
literal  sense,  "  with  thine  eyes  shalt  thou  behold  and  see 
the  reward  of  the  wicked"  (Psalm  91. 8).    41.  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall  gather 
out  of  his  kingdom — to  which  they  never  really  belonged. 
They  usurped  their  place  and  name  and  outward  privi- 
leges; but  "the  ungodly  shall  not  stand  in  the  judgment, 
nor  sinners  [abide]  in  the  congregation  of  the  righteous" 
(Psalm  1.5).    all  things  that  offend— all  tliose  who  have 
proved  a  stumbling-block  to  others— and  them  -which  do 
Iniquity— The  former  class,  as  the  worst,  are  mentioned 
first.    4:2.  And  shall  cast  them  into  a  furnace — rather, 
'  the  furnace' — of  fire :  there  shall  be  -wailing  and  gnash- 
ing of  teeth— What  terrific  strength  of  language  — the 
"casting"  or  "  flinging"  expressis'e  of  indignation,  abhor- 
rence, contempt  (cf.  Psalm  9. 17;  Daniel  12.  2):  "  the  furnace 
of  fire"  denoting  the  fierceness  of  the  torment :  the  "  wail- 
ing" signifying  the  anguish  this  causes ;  while  the  "gnash- 
ing of  teeth"  is  a  graphic  way  of  expressing  the  despair 
in  which  its  remedilessness  issues  (see  on  ch.  8.12)!    43. 
Then  shall  the  rigiiteous  shine  forth  as  the  sun  in  the 
kingdom  of  tlieir  Father — as  if  tliey  had  been  under  a 
cloud  during  their  present  association  with  ungodly  pre- 
tenders to  their  character,  and  claimants  of  their  privi- 
leges, and  obstructors  of  their  course.    Who  hath  ears  to 
hear,  let  him  hear— (See  on  aiark  4.  9.) 

The  Good  hnd  Bad  Fis?i  (v.  47-50).  The  object  of  this  brief 
parable  is  the  same  with  that  of  the  Tares  and  Wheat, 
But  as  Its  details  are  fewer,  so  its  teaching  is  less  rich  and 
varied.  47.  Again,  the  kiugdomiof  lieaven  is  like  unto 
a  net,  that  was  cast  Into  tlie  sea,  and  gathered  of  every 
kind— The  word  here  rendered  "net"  signifies  a  large 
44 


drag-net,  which  draws  everything  after  it,  suffering  no- 
tli  i  ng  to  escape,  as  disti  nguished  from '  a  casting-net,'  Mark 
1.16, 18.  The  far-reaching  efficacy  of  the  Gospel  is  thus 
denoted.  This  Gospel  net  "gathered  of  every  kind," 
meaning  every  variety  of  character.  48.  "Which,  -when 
it  -was  full,  they  dre-w  to  shore — for  the  separation  will 
not  be  made  till  the  number  of  the  elect  is  accomplished 
—  and  sat  do-wu  —  expressing  the  deliberateness  with 
which  the  judicial  separation  will  at  length  be  made— 
and  gathered  the  good  into  vessels,  but  cast  tlie  bad 
Si-nray—lit.,  '  the  rotten,'  but  here  meaning, '  the  foul'  or 
'  worthless'  fish :  corresponding  to  the  "  tares"  of  tlie  oilier 
parable.  49.  So  shall  it  be  at  the  end  of  the  -vrorld,  &c. 
— See  on  v.  42.  We  have  said  that  each  of  these  two  para- 
bles holds  forth  the  same  truth  under  a  slight  diversity  of 
aspect.  What  is  that  diversity?  First,  the  bad,  in  the 
former  parable,  are  represented  as  vile  seed  sown  amongst 
the  wheat  by  the  enemy  of  souls ;  in  the  latter,  as  foul  fish 
drawn  forth  out  of  the  great  sea  of  human  beings  by  the 
Gospel  net  itself.  Both  are  Important  truths— that  the 
Gospel  draws  within  its  pale,  and  into  the  communion  of 
the  visible  Church,  multitudes  who  are  Christians  only  in 
name;  and  that  the  injury  thus  done  to  the  Church  on 
earth  Is  to  be  traced  to  the  wicked  one.  But  further, 
while  the  former  parable  gives  chief  prominence  to  the 
present  mixture  of  good  and  bad.  In  the  latter,  the  prom- 
inence is  given  to  the  future  separation  of  the  two  classes. 

Third  and  Fourth  Parables,  or  Second  Pair:  The  Mus- 
tard Seed  and  The  Lhaven  (v.  31-33).  The  subject  of 
both  these  parables,  as  of  the  first  pair.  Is  the  same,  but 
under  a  sliglit  diversity  of  aspect,  namely — 

The  growth  OF  THE  KINGDOM  from  the  small- 
est BEGINNINGS  TO  ULTIMATE  UNIVERSALITY. 

The  Mustard  Seed  (v.  31,  32).  31.  Anotlier  parable  put 
he  forth  uuto  them,  saying,  Tiie  kingdom  of  lieaveu 
is  liite  to  a  grain  of  mustard  seed,  -which  a  man  took, 
and  so-%ved  in  his  field  ;  32.  Which  indeed  is  the  least 
of  all  seeds — not  absolutely,  but  popularly  and  proverb- 
ially, as  in  Luke  17. 6,  "  If  ye  had  faith  as  a  grain  of  mus- 
tard seed,"  i.e.,  'never  so  little  faith.'  but  -tvhen  it  is 
grown,  it  is  the  greatest  among  herbs — not  absolutely, 
but  in  relation  to  the  small  size  of  the  seed,  and  in  warm 
latitudes  proverbially  great,  and  becometh  a  tree,  so 
that  the  birds  of  tlic  air  come  and  lodge  in  the  branches 
thereof— Tliis  is  added,  no  doubt,  to  express  the  amplitude 
of  the  tree.  But  as  tills  seed  has  a  hot,  fiery  vigour,  gives 
out  Its  best  virtues  when  bruised,  and  Is  grateful  to  the 
taste  of  birds,  which  are  accordingly  attracted  to  its 
branches  both  for  shelter  and  food,  Is  It  straining  the  par- 
able, asks  Trench,  to  suppose  that,  besides  the  wonderful 
growth  of  His  kingdom,  our  Lord  selected  this  seed  to 
Illustrate  further  the  shelter,  repose  and  blessedness  It  is 
destined  to  aflbrd  to  tlie  nations  of  the  world? 

The  Leaven  {v.  33).  33.  Another  parable  spake  lie  unto 
them ;  The  kingdom  of  heaven  is  like  unto  leaven, 
-whicli  a  -woman  took  and  hid  in  three  ineasui-es  of 
meal,  till  the  -wliole  -was  leavened — This  parable,  wliile 
it  teaches  the  same  general  truth  as  the  foregoing  one, 
holds  forth,  perliaps,  rather  the  inward  growth  of  the 
kingdom,  while  "the  Mustard  Seed"  seems  to  point 
chiefly  to  the  outward.  It  being  a  woman's  work  to 
knead,  it  seems  a  refinement  to  saj'  that  "the  woman" 
here  represents  the  C/'wrcA,  as  the  instrument  of  deposit- 
ing the  leaven.  Nor  does  it  yield  much  satisfaction  to  un- 
derstand the  "  three  measures  of  meal"  of  that  threefold 
division  of  our  nature  into  "spirit,  soul,  and  body,"  al- 
luded to  in  1  Thessalonians  5. 23,  or  of  the  threefold  parti- 
tion of  the  world  among  the  three  sons  of  Noah  (Genesis 
10. 32),  as  some  do.  It  yields  more  real  satisfaction  to  see 
In  this  brief  parable  just  the  all-penetrating  and  assimilat- 
ing quality  of  tVie  Gospel,  by  virtue  of  which  it  will  yet 
mould  all  institutions  and  tribes  of  men,  and  exhibit 
over  tlie  whole  earth  one  "kingdom  of  our  Lord  and  of 
His  Christ."  34.  All  these  things  spake  Jesus  unto  the 
multitude  in  parables  ;  and  -without  a  parable  spake 
he  not  unto  them— t.  e.,  on  this  occasion  ;  refraining  not 
only  from  all  naked  discourse,  but  even  from  all  inter- 
pretation of  these  parables  to  the  mixed  multitude.    35. 


Parable  of  (he  Pearl  of  Great  Price. 


MATTHEW  XIV. 


Christ  Contevmed  by  His  Countrymen. 


That  It  mlglit  1>e  fnlfllled  '»vlilcl>  -was  spoken  by  the 
prophet,  saying— (Psalm  78.  2,  nearly  as  in  LXX.)— I  ^vlH 
open  my  mouth  in  parables,  Ac.  Though  the  Psalm 
seems  to  contain  only  a  summary  of  Israelitlsh  history, 
the  Psalmist  himself  calls  it  "a  parable,"  and  "dark  say- 
ings from  of  old"— as  containing,  underneath  the  histoi-y, 
truths  for  all  time,  not  fully  brought  to  light  till  the  Gos- 
pel-day. 

Fifth  and  Sixth  Parables,  or  Third  Pair:  The  Hidden 
Tbeasuke  and  The  Pearl  of  Gkeat  Pkice  {v.  44-46).  The 
eubjecl  of  tiiis  last  pair,  as  of  the  two  former.  Is  the  same, 
)ut  also  under  a  slight  diversity  of  aspect:  namely — 

The  priceless  VALUE  of  the  Blessings  of  the 
Kingdom.  And  while  the  one  parable  represents  the 
Kingdom  as  found  without  seeking,  the  other  holds  forth 
the  Kingdom  as  sought  and  found. 

The  Hidden  Treasure  (v.  44).  44.  Again,  the  kingdom 
of  heaven  Is  like  nnto  treasure  hid  In  a  field — no  un- 
common thing  in  unsettled  and  half-civilized  countries, 
even  now  as  well  as  in  ancient  times,  when  there  was  no 
other  way  of  securing  it  from  the  rapacity  of  neiglibours 
or  marauders.  (Jeremiah  41.  8;  Job  3.  21;  Proverbs  2.  4.) 
the  ^vhlch  vrhen  a  man  hath  found — i.  e.,  unexpectedly 
found — he  hldeth,  and  for  Joy  thereof— on  perceiving 
what  a  treasure  he  had  lighted  on,  passing  the  worth  of 
all  he  possessed — goeth  and  selleth  all  that  he  hath, 
and  buyeth  that  fleld— in  which  case,  by  Jewish  law,  the 
treasure  would  become  his  own. 

The  Pearl  of  Great  Price  (v.  45,  46).  45.  Again,  the 
kingdom  of  Iieaven  is  like  unto  a  mercliantman, 
seeking  goodly  pearls.  46.  'Who,  ivhen  Ite  had  found 
one  pearl  of  great  price,  'went  and  sold  all  that  he 
had,  and  bought  it — The  one  pearl  of  great  price,  instead 
of  being  found  by  accident,  as  in  the  former  case,  is  found 
by  one  whose  business  it  Is  to  seek  for  such,  and  who  finds 
it  just  in  the  way  of  searching  for  such  treasures.  But  in 
both  cases  the  surpassing  value  of  the  treasure  is  alike 
recognized,  and  in  both  all  Is  parted  with  for  it.  51.  Jesus 
saith  unto  them— i.e.,  to  the  Twelve,  He  had  spoken 
the  first /OMr  in  the  hearing  of  the  mixed  multitude:  the 
last  three  He  reserved  till,  on  the  dismissal  of  the  mixed 
audience,  He  and  the  Twelve  were  alone  (v.  36,  &c.).  Have 
ye  understood  all  these  things  1  They  say  unto  him, 
Yea,  Lord.  53.  Then  said  lie  nnto  tliem.  Therefore— 
or  as  we  should  say.  Well,  then,  every  scribe— or  Chris- 
tian teacher  :  here  so  called  from  that  well-known  class 
among  the  Jews.  (See  ch.  23,  34.)  which  is  instructed 
unto  tl»e  kingdom  of  heaven— himself  taught  in  the 
jnysteries  of  the  Gospel  which  he  has  to  teach  to  others. 
Is  like  unto  a  man  that  is  an  houseliolder  tvhich 
brlngeth  forth-'  turneth'  or  '  dealeth  out'— out  of  his 
treasure— his  store  of  Divine  truth— things  new  and  old 
—old  truths  in  ever-new  forms,  aspects,  applications,  and 
■with  ever-new  Illustrations. 

53-58.  How  Jesus  was  Regarded  by  His  Relatives. 
(-=Miirk  6. 1-6;  Luke  4. 16-30.)  53.  And  it  came  to  pass, 
titat,  when  Jesus  had  finished  these  parables,  he  de- 
parted thence.  54.  And  when  he  ^vas  come  into  his 
owik  country— i.  e.,  Nazareth;  as  is  plain  from  Mark  6. 1. 
Bee  on  John  4.43,  where  also  the  same  phrase  occurs. 
This,  according  to  the  majority  of  Harmonists,  was  the 
tecond  of  two  visits  which  our  Lord  paid  to  Nazareth  dur- 
ing His  public  ministry;  but  in  our  view  it  was  Kxa  first 
and  only  visit  to  it.  See  on  ch.  4. 13;  and  for  the  reasons, 
see  on  Luke  4. 16-30.  'Whence  hath  this  man  this  wis- 
dom, and  these  mlglity  works! —  ' these  miracles.' 
Tliese  surely  are  not  like  the  questions  of  people  who  had 
asked  precisely  the  same  questions  before,  who  from 
astonishment  had  proceeded  to  rage,  and  in  their  rage 
had  liurried  Him  out  of  the  synagogue,  and  away  to  the 
brow  of  the  hill  whereon  their  city  was  built,  to  thrust 
Him  down  headlong,  and  who  had  been  foiled  even  In 
that  object  by  His  passing  through  the  midst  of  them, 
and  going  His  way.  But  see  on  Luke  4. 16,  Ac.  55.  Is  not 
tills  the  carpenter's  son  ?  In  Mark  (6.  3)  the  question  is, 
"  Is  not  this  the  carpenter?"  In  all  likelihood,  our  Lord, 
during  His  stay  under  the  roof  of  His  earthly  parents, 
wrought  along  with  His  legal  father,    is  not  tits  mother 


called  Mary?- 'Do  w«  not  know  all  about  His  parent- 
age? Has  He  not  grown  up  in  the  midst  of  us?  Are  not 
all  His  relatives  our  own  townsfolk  ?  "Whence,  then,  such 
wisdom  and  such  miracles?'  These  particulars  of  our 
Lord's  human  history  constitute  the  most  valuable  testi- 
mony, first,  to  His  true  and  real  humanity— for  they  prove 
that  during  all  His  first  thirty  years  His  townsmen  had 
discovered  nothing  about  Him  different  from  other  men ; 
secondly,  to  the  Divine  character  of  His  mission— for 
these  Nazarenes  proclaim  both  the  unparalleled  charac- 
ter of  His  teaching  and  the  reality  and  glory  of  His  mir- 
acles, as  transcending  human  ability ;  and  thirdly,  to  His 
wonderful  humility  and  self-denial— in  that  when  He  was 
such  as  tliey  now  saw  Him  to  be,  He  yet  never  gave  any 
indications  of  it  for  thirty  years,  because  "His  hour  was 
not  yet  come."  And  his  brethren,  James,  and  Joses, 
and  Simon,  and  JudasT  56.  And  his  sisters,  are  they 
not  all  '«vlth  us  ?  "Whence  then  hath  this  [man]  all 
these  things  f  An  exceedingly  difficult  question  here 
arises  — "What  were  these  "brethren"  and  "sisters"  to 
Jesus?  Were  ihey.  First,  His  full  brothers  and  sisters? 
or.  Secondly,  Were  they  His  step-brothers  and  step-sisters, 
children  of  Joseph  by  a  former  marriage?  or,  Thirdly, 
Were  they  His  cousins,  according  to  a  common  way  of 
speaking  among  the  Jews  respecting  persons  of  collateral 
descent  ?  On  this  subject  an  immense  deal  has  been  writ- 
ten, nor  are  opinions  yet  by  any  means  agreed.  For  the 
second  opinion  there  is  no  ground  but  a  vague  tradition, 
arising  probably  from  the  wish  for  some  such  explana 
tion.  The  first  opinion  undoubtedly  suits  the  text  best  ii 
all  the  places  where  the  parties  are  certainly  referred  ti 
(ch.  12.  46;  and  its  parallels,  Mark  3.  31,  and  Luke  8. 19 
our  present  passage,  and  its  parallel,  Mark  6. 3 ;  John  2. 12 
7.  .3,  5,10;  Acts  1.14).  But,  in  addition  to  other  objec- 
tions, many  of  the  best  interpreters,  thinking  It  in  the 
last  degree  improbable  that  our  Lord,  when  hanging  ou 
the  cross,  would  have  committed  His  mother  to  John  If 
He  had  had  full  brothers  of  His  own  then  alive,  prefer 
the  third  opinion  ;  although,  on  the  other  hand,  it.  is  not 
to  be  doubted  that  our  Lord  might  have  good  reasons  for 
entrusting  the  guardianship  of  His  doubly  widowed 
mother  to  the  beloved  disciple  in  preference  even  to  full 
brothers  of  His  own.  Thus  dubiously  we  prefer  to  leave 
this  vexed  question,  encompassed  as  it  is  with  difficul- 
ties. As  to  the  names  here  mentioned,  the  first  of  them, 
"James,"  is  afterwards  called  "the  Lord's  brother"  (see 
on  Galatians  1. 19),  but  is  perhaps  not  to  be  confounded 
with  "James  the  son  of  Alpheus,"  one  of  the  Twelve, 
though  many  think  their  identity  beyond  dispute.  Thisi 
question  also  is  one  of  considerable  difficulty,  and  not 
without  importance;  since  the  James  who  occupies  so 
prominent  a  place  in  the  Church  of  Jerusalem,  In  the 
latter  part  of  the  Acts,  was  apparently  the  apostle,  but  is 
by  many  regarded  as  "  the  Lord's  brother,"  while  others 
think  their  identity  best  suits  all  the  statements.  The 
second  of  those  here  named,  "Joses"  (or  Joseph),  must 
not  be  confounded  with  "Joseph  called  Barsabas,  who 
was  surnamed  Justus"  (Acts  1.  23);  and  the  third  here 
named,  "Simon,"  is  not  to  be  confounded  with  Simon 
the  Kananlte  or  Zealot  (see  on  ch.  10.  4).  These  three  are 
nowhere  else  mentioned  in  the  New  Testament.  The 
fourth  and  last-named,  "Judas,"  can  hardly  be  identical 
with  the  apostle  of  that  name— though  the  brothers  of 
both  were  of  the  name  of  "James  "—nor  (unless  the  two 
be  identical,  was  this  Judas)  with  the  author  of  the  cath- 
olic Epistle  so  called.  58.  And  he  did  not  many  mighty 
works  there,  because  of  their  unbelief— "  save  that  Ho 
laid  His  hands  on  a  few  sick  folk,  and  healed  them" 
(Mark  6. 5).    See  on  Luke  4. 1&-30. 


CHAPTEK    XIV. 

Ver.  1-12.  Hekod  thinks  Jesus  a  Resurrection  of 
THE  Murdered  Baptist— Account  of  his  Imprison- 
ment and  Death.  (—Mark  6.14-29;  Luke  9.7-9.)  The 
tl  me  of  th  is  alarm  of  Herod  Anti  pas  appears  to  have  been 
during  the  mission  of  the  Twelve,  and  shortJ/  after  the 

45 


Discourse  on  Ceremonial  Pollution. 


MATTHEW  XV. 


Man  is  not  Defiled  by  what  he  Eat$ 


Baptis^-who  had  lain  in  prison  for  probably  more  tlian 
a  year— had  been  cruelly  put  to  deutli. 

Herod  s  Theory  of  the  Works  of  Christ  (v  1,  2).  1.  At  tUat 
time  Herod  tUe  tetr arch— Herod  Antipas,  one  of  the 
three  sons  of  Herod  the  Great,  and  own  brother  of  Arch- 
elau8  (eh.  2.  22),  who  ruled  as  Ethnarch  over  Galilee  and 
Perea.  heard  of  the  fanie  of  Jesus—"  for  His  name  was 
spread  abroad"  (Mark  6.  14).  3.  Aud  sold  unto  hJs  ser- 
vants—liis  counsellors  or  court-ministers— This  Is  John 
the  Baptist:  he  Is  risen  from  the  dead,  <&c.— The  mur- 
dered prophet  haunted  his  guilty  breast  like  a  spectre, 
and  seemed  to  him  alive  again  and  clothed  with  unearthly 
powers  in  the  person  of  Jesus. 

Account  of  the  Baptist's  Imprisonment  and  Death  (v.  S-12). 
For  the  exposition  of  this  portion,  see  on  Mark  6.  17-29. 

12-21.  Hearing  of  the  Baptist's  Death,  Jesus 
Crosses  the  Lake  with  the  Twelve,  and  Miracu- 
lously Feeds  Five  Thousand.  (=Mark  6.  30-44 ;  Luke 
9. 10-17 ;  John  6. 1-14.)  For  the  exposition  of  this  section- 
one  of  the  very  few  where  all  the  four  Evangelists  run 
parallel— see  on  Mark  6. 30-44. 

22-36.  Jesus  Crosses  to  the  Western  Side  of  the 
Lake,  Walking  on  the  Sea— Incidents  on  Landing. 
(=Mark  6.  45;  John  6. 15-24.)  For  the  exposition,  see  on 
John  6. 15-24. 

CHAPTER  XV. 

Ver.  1-20.  Discourse  on  Ceremonial  Pollution. 
(=Mark  7. 1,  23.)  The  time  of  this  section  was  after  that 
Passover  wiiich  was  nigh  at  hand  when  our  Lord  fed  the 
five  thousand  (John  6.  4)— the  third  Passover,  as  we  take 
it,  since  His  public  ministry  began,  but  which  He  did  not 
keep  at  Jerusalem  for  the  reason  mentioned  in  John  7.  1. 
1.  Then  came  to  Jesus  scribes  and  Pharisees,  'whicli 
■were  of— or  '  from  '—Jerusalem — Mark  says  they  "  came 
from"  it:  a  deputation  probably  sent  from  the  capital 
expressly  to  watch  Him.  As  He  had  not  come  to  them  at 
the  last  Passover,  which  they  had  reckoned  on,  they  now 
come  to  Him.  "And,"  says  Mark,  "  when  they  saw  some 
of  His  disciples  eat  bread  with  defiled,  that  is  to  say,  with 
unwashen  hands"— hands  not  ceremonially  cleansed  by 
wasliing— "  they  found  fault.  For  the  Pharisees,  and  all 
the  Jews,  except  they  wash  their  hands  oft"— lit.,  'in  '  or 
•with  the  fist;'  i.e.,  probably  washing  the  one  hand  by 
the  use  of  the  other — thougli  some  understand  it,  with 
our  version,  in  the  sense  of  'diligently,'  'sedulously'— 
"eat  not,  holding  the  tradition  of  the  elders;"  acting  re- 
ligiously according  to  the  custom  handed  down  to  them. 
"And  when  they  come  from  the  market" — 'And  after 
market:'  after  any  common  business,  or  attending  a 
court  of  justice,  where  the  Jews,  as  Webster  and  Wil- 
kinson remark,  after  their  subjection  to  the  Romans, 
were  especially  exposed  to  intercourse  and  contact  with 
heathens— "  except  they  wash,  they  eat  not.  And  many 
other  things  there  be,  which  they  have  received  to  hold, 
as  the  washing  of  cups  and  pots,  brazen  vessels  and 
tables  "—rather,  'couches,'  such  as  were  used  at  meals, 
which  probably  were  merely  sprinkled  for  ceremonial 
purposes.  "Then  the  Pharisees  and  scribes  asked  Him," 
saying,  3.  "Wliy  do  thy  disciples  transgress  tlie  tradi- 
tion of  the  elders  T  for  they  -wash  not  their  liands 
vrhcn  they  eat  bread.  3.  But  he  ans'Wered  and  said 
unto  them,  "Why  do  ye  also  transgress  the  command- 
ment of  God  by  your  tradition  1— The  charge  is  retorted 
with  startling  power:  'The  tradition  tliey  transgress  is 
but  man's,  and  is  itself  the  occasion  of  lieavy  transgres- 
sion, undermining  the  authority  of  God's  law.'  4.  For 
God  commanded,  saying— (Exodus  20. 12;  &c.)— Honour 
thy  father  aud  mother;  and  — (Exodus  21.17;  »fec.)  — 
He  that  curseth  father  or  mother,  let  him  die  the 
death.  5.  But  ye  say,  "Whosoever  sliall  say  to  his 
father  or  his  mother,  It  Is  a  gift— or  simply,  'A  gift!" 
In  Mark  it  is,  "Corban!"  i.e., 'An  oblation!'  meaning, 
any  unbloody  ofi"ering  or  gift  dedicated  to  sacred  uses. 
by  vrhatsoever  thou  mightest  be  profited  by  me ;  C. 
And  honour  not  his  fatlier  or  his  mother,  [he  shall  be 
free]— 5.  d., '  It  is  true,  father— mother— that  by  giving  to 
thee  this,  which  I  now  present,  thou  mightest  be  profited 
46 


by  me;  but  I  have  gifted  it  to  pious  uses,  and  therefore, 
at  whatever  cost  to  thee,  I  am  not  now  at  liberty  to  alien- 
ate any  portion  of  it.'  "And,"  it  is  added  In  Mark,  "ye 
sufler  him  no  more  to  do  aught  for  his  father  or  his 
mother."  To  dedicate  property  to  God  is  indeed  lawful 
and  laudable,  but  not  at  the  expense  of  filial  duty.  Thus 
have  ye  made  the  commandment  of  God  of  none  effect 
— '  cancelled '  or  '  nullified '  it— by  your  tradition.  7.  Yo 
hypocrites,  %veH  did  Ksaias  prophesy  of  you,  saying — 
(Isaiah  29.  13)  — 8.  This  people  dra^veth  nigh  unto  me 
^vith  their  mouth,  &c.  By  putting  the  commandments 
of  men  on  a  level  with  the  Divine  requirements,  their 
whole  worsJiip  luas  rendered  vain — a  principle  of  deep  mo- 
ment in  the  service  of  God.  "For,"  it  is  added  in  Mark 
7.  8,  "  laying  aside  the  commandment  of  God,  ye  hold  the 
tradition  of  men,  as  the  washing  of  pots  and  cups;  and 
many  other  such  like  things  ye  do."  The  drivelling  na- 
ture of  their  multitudinous  observances  is  here  point- 
edly exposed,  in  contrast  with  tlie  manly  observance  of 
"the  commandment  of  God;"  and  when  our  Lord  says, 
"Many  other  such  like  things  ye  do,"  it  is  implied 
that  He  had  but  given  a  specimen  of  the  hideous 
treatment  which  the  Divine  law  received,  and  the 
grasping  disposition  which,  under  the  mask  of  piety,  was 
manifested  by  tl;e  ecclesiastics  of  that  day.  10.  And  lie 
called  the  ntultitude,  and  said  unto  them — The  forego- 
ing dialogue,  though  in  tlie  people's  hearing,  was  between 
Jesus  and  the  pharisaic  cavillers,  whose  object  was  to  dis- 
parage Him  witii  the  people.  But  Jesus,  having  put  them 
down,  turns  to  tlie  multitude,  who  at  this  time  were  pre- 
pared to  drink  in  everything  He  said,  and  with  admirable 
plainness,  strength,  and  brevity,  lays  down  the  great 
principle  of  real  pollution,  by  which  a  world  of  bondage 
and  uneasiness  of  conscience  would  be  dissipated  In  a 
moment,  and  the  sense  of  sin  be  reserved  for  deviations 
from  the  holy  and  eternal  law  of  God.  Hear  and  under- 
stand :  11.  Not  that  ivlilcli  goeth  into  the  mouth  d<»- 
iileth  a  man ;  but  tliat  which  coineth  out  of  tho 
mouth,  this  dcfileth  a  man— This  is  expressed  even 
more  emphatically  in  Mark  (17. 15,  16),  and  it  is  there 
added,  "If  any  man  have  ears  to  hear,  let  him  hear." 
As  in  ch.  13.  9,  this  so  oft-repeated  saying  seems  designed 
to  call  attention  to  the  fundamenlal  and  universal  charac- 
ter of  the  truth  it  refers  to.  13.  Then  came  his  disciples, 
and  said  unto  Ikini,  Kno^'est  thou  that  the  Pharisees 
were  offended,  after  they  heard  this  saying  1 — They 
had  given  vent  to  their  irritation,  and  perhaps  threats, 
not  to  our  Lord  Himself,  from  whom  thej'  seem  to  have 
slunk  away,  but  to  some  of  the  disciples,  who  report  it  to 
their  Master.  13.  But  he  ans^vered  and  said,  Every 
plant,  which  my  lieavenly  Father  hath  not  planted, 
shall  be  rooted  up—'  They  are  oftended,  are  they  ?  Heed 
It  not:  their  corrupt  teaching  is  already  doomed:  the 
garden  of  the  Lord  upon  earth,  too  long  cumbered  with 
their  presence,  shall  yet  be  purged  of  them  and  their  ac- 
cursed system:  yea,  and  whatsoever  is  not  of  the  plant- 
ing of  My  heavenly  Father,  the  great  Husbandman  (John 
15. 1),  shall  share  the  same  fate.'  14.  Let  them  alone: 
they  be  blind  leaders  of  the  blind.  And  If  the  blind 
lead  the  blind,  both  shall  fall  Into  the  ditch— Striking 
expression  of  the  ruinous  eflfects  of  erroneous  teaching! 
15.  Then  ansivercd  Peter  and  said  unto  hint — "  when 
He  was  entered  into  the  house  from  the  people,"  says 
Mark — Declare  unto  us  this  parable.  IG.  And  Jesus 
said,  Are  ye  also  yet  without  understanding  1 — Slow- 
ness of  spiritual  apprehension  in  His  genuine  disciples 
grieves  the  Saviour:  from  others  He  expects  no  better 
(ch.  13.  11).  17,  18.  Do  not  ye  j'et  understand  that 
what«ocver  enteretU  in  at  the  mouth,  &c. — Familiar 
though  these  sayings  have  now  become,  what  freedom 
from  bondage  to  outward  things  do  they  proclaim,  on  the 
one  hand,  and  on  the  other,  how  searching  is  the  truth 
which  they  express— that  nothing  which  enters  from 
without  can  really  defile  us ;  and  that  only  the  evil  that 
is  in  the  heart,  that  is  allowed  to  stir  there,  to  rise  up  in 
thought  and  affection,  and  to  flow  forth  in  voluntary 
action,  really  defiles  a  man  !  19.  For  out  of  the  heart 
proceed  eyll  thoughts—'  evil  reasonings;'  referring  here 


Peter' f  Noble  Confession  of  Christ. 


MATTPIEW  XVI. 


The  Benediction  Pronounced  upon  Him, 


more  immediately  to  tliose  corrupt  reasonings  which  liad 
Btealthily  introduced  and  gradually  reared  up  tliat  hid- 
eous fabric  of  tradition  which  at  length  practically  nulli- 
fied the  unchangeable  principles  of  the  moral  law.  But 
the  statement  is  far  broader  than  this,  viz.,  that  the  first 
Bhape  which  the  evil  that  is  in  the  heart  takes,  when  it 
begins  actively  to  stir,  is  that  of  '  considerations'  or  '  rea- 
sonings' on  certain  suggested  actions,  murders,  adul- 
teries, fornications,  tUefts,  false  %vltne8S,  blosplieinies 
—'detractions,'  whether  directed  against  God  or  man; 
ttre  the  reference  seems  to  be  to  the  latter.  Mark  adds, 
*'  covetous nesses"— or  desires  after  more ;  "  wickednesses" 
— ^liere  meaning,  perhaps, 'malignities' of  various  form; 
"deceit,  lasciviousness"  —  meaning,  'excess'  or  'enor- 
mity' of  any  kind,  though  by  later  writers  restricted  to 
lewdness;  "an  evil  eye" — meaning,  all  looks  or  glances 
of  envy,  jealousy,  or  ill-will  towards  a  neighbour ;  "  pride, 
foolishness"— in  the  Old  Testament  sense  of  "folly;"  t.  e., 
criminal  senselessness,  the  folly  of  the  heart.  How  appall- 
ing is  this  black  catalogue!  !80.  These  are  tlie  tilings 
wUicli  deille  a  man  i  but  to  cat  witli  unt%'as}ieu  hands 
detlletli  not  a  man— Thus  does  our  Lord  sum  up  this 
•whole  searching  discourse. 

21-28.  TuE  Woman  of  Canaan  and  her  Daughter. 
For  the  exposition,  see  on  Mark  7.  24-30. 

29-39.  Miracles  of  Healing — Four  Thousand  Mi- 
eaculously  Fed.  For  the  exposition,  see  on  Mark  7.  31; 
8.10. 

CHAPTER  XVI. 

Ver.  1-12.  A  Sign  from  Heaven  Sought  and  Re- 
rusED— Caution  against  the  Leaven  op  the  Phari- 
sees AND  Sadducees.  For  the  exposition,  see  on  Mark 
8.  11-21. 

13-2S.  Peter's  Noble  Confession  of  Christ,  and  the 
Benediction  Pronounced  upon  him  — Christ's  First 
Explicit  Announcement  of  His  Approaching  Suf- 
ferings, Death,  and  Resurrection— His  Rebuke  of 
Peter  and  Warning  to  all  the  Twelve.  ( =  Mark 
8.  27;  9. 1 ;  Luke  9. 18-27.)  The  £ime  of  this  section— which 
18  bej'ond  doubt,  and  will  presently  be  mentioned— is  of 
Immense  importance,  and  throws  a  touching  interest 
around  the  incidents  which  it  records.  Peter's  Confession, 
and  the  Benediction  pronounced  upon  him  (v.  13-20).  13. 
■When  Jcsns  came  into  tUe  coasts — '  the  parts,'  i.  e.,  the 
territory  or  region.  In  Mark  (8.  27)  it  is  "the  towns"  or 
villages.'  of  Cesarea  Plxillppi- It  lay  at  the  foot  of 
Mount  Lebanon,  near  the  sources  of  the  Jordan,  in  the 
territory  of  Dan,  and  at  the  north-east  extremity  of  Pal- 
estine. It  was  originally  called  Panium  (from  a  cavern 
In  its  neighbourliood  dedicated  to  the  god  Pan)  and 
Paneas.  Philip,  the  tetrarch,  the  only  good  son  of  Herod 
the  Great,  in  whose  dominions  Paneas  lay,  having  beau- 
tified and  enlarged  it,  changed  its  name  to  Cesarea,  in 
honour  of  the  Roman  emperor,  and  added  Philippi  after 
his  own  name,  to  distinguish  it  from  the  other  Cesarea 
(Acts  10. 1)  on  the  north-east  coast  of  the  Mediterranean 
Sea.  (JOSEPHUS,  Antiquities,  15. 10,  3;  18.  2,  1.)  This  quiet 
and  distant  retreat  Jesus  appears  to  have  sought  witli 
the  view  of  talking  over  with  the  Twelve  the  fruit  of  His 
past  labours,  and  breaking  to  them  for  the  first  time  the 
sad  intelligence  of  His  approaching  death,  he  asked  his 
disciples-"  by  the  way,"  says  Mark  (8.  27),  and  "as  He 
was  alone  praying,"  says  Luke  (9. 18)— saying,  AVhom— 
or  more  grammatically,  "Who"— do  men  say  that  1  the 
Son  of  man  am  ?— [or, '  that  the  Son  of  man  is'- the  recent 
editors  omitting  here  the  me  of  Mark  and  Luke;  though 
the  evidence  seems  pretty  nearly  balanced]— g.  d.,  'What 
are  the  views  generally  entertained  of  Me,  the  Son  of  man, 
after  going  up  and  down  among  them  so  long?'  He  had 
now  closed  the  first  great  stage  of  His  ministry,  and  was 
Just  entering  on  the  last  dark  one.  His  spirit,  burdened. 
Bought  relief  in  retirement,  not  only  from  the  multitude, 
but  even  for  a  season  from  the  Twelve.  He  retreated  Into 
•*  the  secret  place  of  the  Most  High,"  pouring  out  His 
Boul  "in  supplications  and  prayers,  with  strong  crying 
and  tears"  (Hebrews  5.  7).  On  rejoining  His  disciples, 
and  as  they  were  pursuing  tneir  quiet  Journey,  He  asked 


them  this  question.  14.  And  they  said,  Some  say  that 
thou  art  Jolin  the  Baptist — risen  from  the  dead.  So 
that  Herod  Antipas  was  not  singular  in  his  surmise 
(ch.  14.  1,  2).  some,  Ella«— (Cf.  Mark  C.  15)— and  others, 
Jeremia«— Was  this  theory  suggested  by  a  supposed 
resemblance  between  the  "Man  of  Sorrows"  and  'the 
weeping  prophet?'  or  one  of  the  prophets  — or,  as 
Luke  (9.8)  expresses  it,  "that  one  of  the  old  prophets 
is  risen  again."  In  another  report  of  the  popular  opin- 
ions which  Mark  (6. 15)  gives  us,  it  is  thus  expressed, 
"That  it  is  a  propiiet  [or],  as  one  of  the  prophets:" 
In  other  words,  That  he  was  a  prophetical  person,  resem- 
bling those  of  old.  15.  He  saith  unto  them.  But  -whom 
—rather,  "  Who"— say  ye  titat  I  ami— He  had  never  put 
this  question  before,  but  the  crisis  He  was  reaching  made 
it  fitting  that  He  siiouid  now  have  it  from  them.  We 
may  suppose  this  to  be  one  of  those  moments  of  which 
the  prophet  says,  in  His  name,  "Then  I  said,  I  have 
laboured  in  vain;  I  have  spent  my  strength  for  naught, 
and  in  vain"  (Isaiah  49.  4):  Lo,  these  three  years  I  come 
seeking  fruit  on  this  fig  tree  ;  and  what  is  it?  As  the  re- 
sult of  all,  I  am  taken  for  John  the  Baptist,  for  Ellas,  for 
Jeremias,  for  one  of  the  prophets.  Yet  some  there  are 
that  have  beheld  My  glory,  the  glory  as  of  the  Only-be- 
gotten of  the  Father,  and  I  shall  hear  their  voice,  for  it  Is 
sweet.  IG.  And  Simon  Peter  ansvrered  and  said.  Thou 
ajrt  the  Christ,  tlie  Son  of  the  living  God— He  does  not 
siiy,  'Scribes  and  Pharisees,  rulers  and  people,  are  all 
perplexed  ;  and  shall  we,  unlettered  fishermen,  presume 
to  decide?'  But  feeling  the  light  of  his  Master's  glory 
shining  in  his  soul,  he  breaks  forth— not  in  a  tame,  pro- 
saic acknowledgment,  'I  believe  thai  thou  art,'  &c.— but  in 
the  language  of  adoration— such  as  one  uses  in  worship, 
"Thou  art  the  Christ,  the  Son  of  the  Living 
God  !"  He  first  owns  Him  the  promised  Messiah  (see  on 
ch.  1. 16);  then  he  rises  higher,  echoing  the  voice  from 
heaven— "This  is  my  beloved  Son,  in  whom  I  am  well 
pleased;"  and  in  the  important  addition— "Son  of  the 
Living  God"— he  recognizes  the  essential  and  eternal 
life  of  God  as  in  this  His  Son— though  doubtless  without 
tliat  distinct  perception  afterwards  vouchsafed.  17.  And 
Jesus  ans-wered  and  said  unto  him.  Blessed  art  thou — 
Tliough  it  is  not  to  be  doubted  that  Peter,  in  this  noble 
testimony  to  Christ,  only  expressed  the  conviction  of  all 
the  Twelve,  yet  since  he  alone  seems  to  have  had  clear 
enough  apprehensions  to  put  that  conviction  in  proper 
and  suitable  words,  and  courage  enough  to  speak  them 
out,  and  readiness  enough  to  do  this  at  the  right  time— so 
he  only,  of  all  the  Twelve,  seems  to  have  met  the  present 
want,  and  communicated  to  the  saddened  soul  of  the  Re- 
deemer at  the  critical  moment  that  balm  which  was 
needed  to  cheer  and  refresh  It.  Nor  is  Jesus  above  giving 
indication  of  the  deep  satisfaction  which  this  speech 
j'ielded  Him,  and  hastening  to  respond  to  it  by  a  signal 
acknowledgment  of  Peter  in  return.  Simon-Barjona — 
or,  'son  of  Jona'  (John  1.  42),  or  Jonas  (John  21.  15).  This 
name,  denoting  his  humble  fleshly  extraction,  seems  to 
have  been  purposely  here  mentioned,  to  contrast  the 
more  vividly  witli  the  spiritual  elevation  to  which  Divine 
illumination  had  raised  liim.  for  flesh  and  hlood  hatlt 
not  revealed  It  unto  thee — 'This  is  not  the  fruit  of 
human  teaching.'  but  my  Father  ivhlch  is  in  heaven 
—In  spealving  of  God,  Jesus,  it  is  to  be  observed,  never 
calls  Him,  "Our  Fatlier"  (see  on  John  20.  17),  but  either 
"pour  Father"— when  He  would  encourage  His  timid  be- 
lieving ones  with  the  assurance  that  He  was  theirs,  and 
teach  themselves  to  call  Him  so — or,  as  here,  "  My 
Father,"  lo  signify  some  peculiar  action  or  aspect  of 
Hlni  as  "  the  God  and  Father  of  our  Lord  Jesus  Christ." 
18.  And  I  say  also  unto  thee — q.  d.,  '  As  thou  hast  borne 
such  testimony  to  Jle,  even  so  In  return  do  I  to  thee.' 
Tliat  thou  art  Peter- At  his  first  calling,  this  new  name 
was  announced  to  him  as  an  honour  o/<crit'a»'ds  to  be  con- 
ferred on  him  (Jolin  1.  431.  Now  he  gets  it,  with  an  ex- 
planation of  what  it  was  meant  to  convey,  and  upon 
this  rock— As  "Peter"  and  "Rock"  are  one  word  in  ii:e 
dialect  familiarly  spoken  by  our  Lord— the  Aramaic  or 
Syro-Chaldalc,  which  was  the  mother  tongue  of  the  conn- 

47 


JesKS  Forcshoweth  Uis  Death. 


MATTHEW  XVI. 


Peter  Reprovea  oy  Him. 


try— this  exalted  play  upon  the  word  Cfin  be  fully  seen  only 
in  languages  which  have  one  word  for  both.  Even  in  the 
Greek  it  is  impej-fectly  represented.  In  French,  as  Web- 
ster and  Wilkinson  remark,  It  is  perfect,  Pierre— ^ierre. 
I  will  build  my  Church— not  on  the  man  Simon  Bar- 
Jona;  but  on  him  as  the  heavenly-taught  confessor  of 
a  faitli,  "My  Church,"  says  our  Lord,  calling  the 
Church  His  own;  a  magniflcent  expression,  remarks 
Bengel,  regarding  Himself— nowhere  else  occurring  in 
the  Gospels,  and  the  gates  of  hell—'  of  Hades,'  or,  the 
unseen  world;  meaning,  the  gates  of  Death:  in  other 
words,  'It  shall  never  perish.'  Some  explain  it  of  'the 
assaults  of  the  powers  of  darkness;'  but  though  that  ex- 
presses a  glorious  truth,  probably  the  former  is  the  sense 
here.  19.  And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven— the  kingdom  of  God  about  to  be 
set  up  on  earth— and  whatsoever  thou  shalt  hind  on 
eartlt  sliall  he  bound  in  heaven  t  and  whatsoever 
thou  sltalt  loose  on  earth  sliall  be  loosed  in  heaven — 
Whatever  this  mean.  It  was  soon  expressly  extended  to  all 
the  apostles  {ch.  18.  18);  so  that  the  claim  of  supreme  au- 
thority in  the  Church,  made  for  Peter  by  the  Church  of 
Rome,  and  then  arrogated  to  themselves  by  the  popes  as 
the  legitimate  successors  of  St.  Peter,  is  baseless  and  im- 
pudent. As  first  in  confessing  Christ,  Peter  got  this  com- 
mission before  the  rest;  and  with  these  "keys,"  on  the 
day  of  Pentecost,  he  first  "opened  the  door  of  faith" to 
the  Jeu's,  and  then,  in  the  person  of  Cornelius,  he  was 
honoured  to  do  the  same  to  the  Gentiles.  Hence,  in  the 
lists  of  the  apostles,  Peter  is  always  first  named.  See  on 
ch.  18. 18.  One  thing  is  clear,  that  not  in  all  the  New 
Testament  is  there  the  vestige  of  any  authority  either 
claimed  or  exercised  by  Peter,  or  conceded  to  him,  above 
the  rest  of  the  apostles— a  thing  conclusive  against  the 
Romish  claims  in  behalf  of  that  apostle.  20.  Then 
charged  he  his  disciples  that  they  should  tell  no 
tnan  tliat  he  ivas  Jesus  the  Christ — Now  that  He 
had  been  so  explicit,  they  might  naturally  think  the 
time  come  for  giving  it  out  openly;  but  here  they  are  told 
it  had  not. 

Announcement  of  His  Approaching  Death,  and  Rebuke  of 
Peter  {v.  21-28).  Tlie  occasion  here  is  evidently  the  same. 
21.  From  that  time  fortli  began  Jesus  to  show  unto 
Ills  disciples — i.  e.,  with  an  explicitness  and  frequency  He 
had  never  observed  before — how  that  he  must  go  unto 
Jerusalem  and  suffer  many  things  ("and  be  rejected," 
Matthew  .and  Mark)  of  tl»e  ciders  and  chief  priests  and 
scribes— not  as  before,  merely  by  not  receiving  Him,  but 
by  formal  deeds — and  be  killed,  and  be  raised  again  the 
tliird  day— Mark  (8.  32)  adds,  that  "He  spake  that  saying 
openly"— 'explicitly,'  or  'without  disguise.'  22.  Then 
Peter  took  him- [asidej,  apart  from  the  rest ;  presuming 
on  tlie  distinction  just  conferred  on  him;  showing  how 
unexpected  and  distasteful  to  them  all  was  the  announce- 
ment— and  began  to  rebuke  him — affectionately,  yet 
with  a  certain  generous  indignation,  to  chide  him.  say- 
ing, Be  it  far  from  thee :  tliis  shall  not  be  unto  thee — 
i.  e.,  'If  I  can  help  it:'  the  same  spirit  that  prompted  him 
in  the  garden  to  draw  the  sword  in  His  behalf  (John  18.10). 
23.  But  he  turned,  and  said— in  the  hearing  of  the  rest; 
for  Mark  (8.33)  expressly  says,  "When  He  had  turned 
about  and  looked  on  His  disciples.  He  rebuked  Peter;" 
perceiving  that  he  had  but  boldly  uttered  what  others 
felt,  and  that  the  check  was  needed  by  them  also— Get 
thee  behind  me,  Satan— the  same  words  as  He  had  ad- 
dressed to  the  Tempter  (Luke  4. 8) ;  for  He  felt  in  it  a  satanic 
lure,  a  whisper  from  hell,  to  move  Him  from  His  purpose 
to  suffer.  So  He  shook  off  the  Serpent,  then  coiling 
around  Him,  and  "  felt  no  harm"  (Acts  28. 5).  How  quickly 
has  the  "  rock"  turned  to  a  devil !  The  fruit  of  Divine 
teacliing  the  Lord  delighted  to  honour  In  Peter;  but 
the  mouthpiece  of  hell,  which  he  had  in  a  moment 
of  forgetful ness  become,  the  Lord  shook  off  with  horror. 
thoti  art  an  offence— 'a  stumbling-block'— unto  me: 
•Thou  playest  the  Tempter,  casting  a  stumbling-block  in 
my  way  to  the  Cross.  Could  it  succeed,  where  wert  thou  ? 
and  how  should  the  Serpent's  head  be  bruised  7'  for  thou 
savourest  not—'  thou  thinkest  not'— the  things  that  be 
48 


of  God,  but  those  that  be  of  men::-' Thou  art  carried 
away  by  human  views  of  the  way  of  setting  up  Messiah's 
kingdom,  quite  contrary  to  those  of  God.'  This  was 
kindly  said,  not  to  take  off  the  sharp  edge  of  the  rebuke, 
but  to  explain  and  justify  it,  as  it  was  evident  Peter  knew 
not  wbV  was  in  the  bosom  of  his  rash  speech.  24.  Then 
said  JesuB  unto  his  disciples— Mark  (8.  34)  says,  "  When 
He  had  called  tlie  people  unto  Him,  with  His  disciples 
also.  He  said  unto  them"— turning  the  rebuke  of  one  into 
a  warning  to  all — If  any  man  Mrlll  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross,  and  follo'W 
nae.  For  whosoever  ^vill  save — '  is  minded  to  save,'  or 
bent  on  saving— his  life  shall  lose  it,  and  whosoever 
will  lose  his  life  for  my  sake  shall  find  it— See  on  cli. 
10.  38,  39.  'A  suffering  and  dying  Messiah  liketh  you  ill; 
but  what  if  His  servants  shall  naeet  the  same  fate?  They 
may  not;  but  who  follows  Me  must  be  prepared  for  the 
worst.'  26.  For  tvhat  is  a  man  profited,  if  he  sliall 
gain  the  -whole  world,  and  lose — or  '  forfeit' — liis  own 
soul  7  or  -what  shall  a  man  give  in  exchange  for  his 
soul  ■? — Instead  of  these  weighty  words,  which  we  find  in 
Mark  also,  it  is  thus  expressed  in  Luke:  "If  he  gain  the 
whole  world,  and  lose  himself,  or  be  cast  away,"  or  better, 
'If  he  gain  the  whole  world,  and  destroy  or  forfeit  him- 
self.' How  awful  is  the  stake  as  here  set  forth !  If  a  man 
makes  the  present  world— in  its  various  forms  of  riches, 
honours,  pleasures,  and  such  like— the  object  of  supreme 
pursuit,  be  it  that  he  gains  the  world;  yet  along  with  it 
he  forfeits  his  own  soul.  Not  that  any  ever  did,  or  ever 
will  gain  the  whole  world— a  very  small  portion  of  it,  in- 
deed, falls  to  the  lot  of  the  most  successful  of  the  world's 
votaries— but  to  make  the  extravagant  concession,  that 
by  giving  himself  entirely  up  to  it,  a  man  gains  the  whole 
world  ;  yet,  setting  over  against  this  gain  the  forfeiture  of 
his  soul— necessarily  following  the  surrender  of  his  whole 
heart  to  the  world— what  is  he  profited  ?  But,  if  not  the 
whole  world,  yet  possibly  something  else  may  be  conceived 
as  an  equivalent  for  the  soul.  Well,  what  Is  it?— "Or 
what  shall  a  man  give  in  exchange  for  his  soul?"  Thus, 
in  language  the  weightiest,  because  the  simplest,  does  our 
Lord  shut  up  His  hearers,  and  all  who  shall  read  these 
words  to  the  end  of  the  world,  to  the  priceless  value  to 
every  man  of  his  own  soul.  In  Mark  and  Luke  the  fol- 
lowing words  are  added:  "Whosoever  therefore  shall  be 
ashamed  of  Me  and  of  My  words" — '  shall  be  ashamed  of 
belonging  to  Me,  and  ashamed  of  My  Gospel,'  "  in  this 
adulterous  and  sinful  generation"  (see  on  ch.  12.  39),  "of 
him  shall  the  Son  of  man  be  ashamed  when  He  cometh 
in  the  glory  of  His  Father,  with  the  holy  angels"  (Mark  8. 
38;  Luke  9.  26).  He  will  render  back  to  that  man  his  own 
treatment,  disowning  him  before  the  most  august  of  all 
assemblies,  and  putting  him  to"*7torne  and  everlasting 
contempt"  (Daniel  12.  2).  ' O  shame,'  exclaims  Bengel,  'to 
be  put  to  shame  before  God,  Christ,  and  angels!'  The 
sense  of  shame  is  founded  on  our  love  of  reputation,  which 
causes  instinctive  aversion  to  what  is  fitted  to  lower  it, 
and  was  given  us  as  a  preservative  from  all  that  is  prop- 
erly shameful.  To  be  lost  to  shame  is  to  be  nearly  past 
hope.  (Zephaniah  3.5;  Jeremiah  6.15;  3.3.)  But  when 
Christ  and  "His  words"  are  unpopular,  the  same  instinct- 
ive desire  to  stand  well  vAth  others  begets  that  temptation 
to  be  ashamed  of  Him  which  only  the  'expulsive  power' 
of  a  higher  affection  can  effectually  counteract.  27.  For 
the  Son  of  man  shall  come  In  the  glory  of  his  Father 
with  his  angels— i  n  the  splendour  of  His  Father's  author- 
Ity  and  with  iiU  His  angelic  ministers,  ready  to  execute 
His  pleasure — andthenheshallre-ward,  dec.  28.  Verily 
I  say  unto  you.  There  be  some  standing  here — '  some 
of  those  standing  here' — which  shall  not  taste  of  death, 
till  they  see  the  Son  of  man  coming  in  his  kingdom — 
or,  as  in  Mark  (9. 1),  "till  they  see  the  kingdom  of  God 
come  with  power;"  or,  as  in  Luke  (9.27),  more  simply 
still,  "  till  they  see  the  kingdom  of  God."  The  reference, 
beyond  doubt,  is  to  the  firm  establishment  and  victorious 
progress,  in  the  lifetime  of  some  then  present,  of  that  new 
kingdom  of  Christ,  which  was  destined  to  work  the  great- 
est of  all  changes  on  this  earth,  and  be  the  grand  pledga 
of  His  final  coming  in  glory. 


Oirist  Foreldleth  His  Passion. 


MATTHEW  XVII,  XVIII. 


Jlie  Tribute  Money, 


CHAPTER    XVII. 

Ver.  1-13.  Jesus  is  Transfigured— Conversation 
ABOUT  Elias.  (=Mark  9.  2-13;  Luke  9.  28-36.)  For  the  ex- 
position, see  on  Luke  9.  28-36. 

11-23.  Healing  of  a  Demoniac  Boy— Second  Explicit 
Announcement  by  our  Lord  of  His  approaching 
Death  and  Resurrection.  (=Mark  9. 14-32;  Luke  9.  37- 
4o.)  The  time  of  this  section  is  sufficiently  denoted  by 
the  events  which  all  the  narratives  show  to  have  Imme- 
diately preceded  it^-the  first  explicit  announcement  of 
His  death,  and  the  transfiguration— both  being  between 
His  tlalrd  and  His  fourth  and  last  Passover. 

Healing  of  the  Demoniac  and  Lunatic  Boy  (v.  14-21).  For 
the  exposition  of  this  portion,  see  on  Mai'k  9. 14-32. 

Second  Announcement  of  His  Death  (v,  22,  23).  ^3.  And 
'«vhile  they  abode  In  Galilee,  Jesus  said  unto  tliem — 
Mark  (9.  30),  as  usual,  is  very  precise  here :  "And  they  de- 
parted thence" — t.  e.,  from  the  scene  of  the  last  miracle — 
"and  passed  through  Galilee;  and  He  would  not  that  any 
man  should  know  it."  So  this  was  not  a  preaching,  but 
a  private.  Journey  through  Galilee.  Indeed,  His  public 
ministry  in  Galilee  was  now  all  but  concluded.  Though 
He  sent  out  the  Seventy  after  this  to  preach  and  heal. 
Himself  was  little  more  in  public  there,  and  He  was  soon 
to  bid  it  a  final  adieu.  Till  this  hour  arrived  He  was 
chiefly  occupied  with  the  Twelve,  preparing  them  for  the 
coming  events.  Tlie  Son  of  man  shall  be  betrayed  Into 
the  hands  of  men  .  .  .  And  they  were  exceeding  sorry 
— Though  the  shock  would  not  be  so  great  as  at  the  first 
announcement  (ch.  16.  21.  22),  their  "sorrow"  would  not  be 
tlie  less,  but  probably  the  greater,  the  deeper  the  iiitelli- 
gence  went  down  into  their  hearts,  and  a  new  wave  dash- 
ing upon  them  by  this  repetition  of  the  heavy  tidings. 
Accordingly,  Luke  (9.  43,  44),  connecting  it  with  the  scene 
of  tlie  miracle  just  recorded,  and  the  teaching  which  arose 
out  of  it — or  possibly  with  all  His  recent  teacliing— says 
our  Lord  forewarned  the  Twelve  that  they  would  soon 
stand  in  need  of  all  that  teaching :  "  But  while  they  won- 
dered every  one  at  all  things  which  Jesus  did.  He  said 
unto  His  disciples.  Let  these  sayings  sink  down  into  your 
ears;  for  the  Son  of  man  shall  be  delivered,"  &c. : '  Be  not 
carried  ofT  your  feet  by  the  grandeur  you  have  lately  seen 
In  Me,  but  remember  what  I  have  told  you,  and  now  tell 
you  again,  that  that  Sun  in  whose  beams  ye  now  rejoice  is 
soon  to  set  in  midnight  gloom.'  Remarkable  is  the  anti- 
tliesis  in  those  words  of  our  Lord  preserved  in  all  the 
three  Narratives — "The  Son  of  man  sliall  be  betrayed 
Into  the  hands  of  me>i."  He  adds  (v.  45)  that "  they  under- 
stood not  this  saying,  and  it  was  hid  from  them,  that  they 
perceived  it  not"— for  the  plainest  statements,  when  they 
encounter  long-continued  and  obstinate  prejudices,  are 
seen  through  a  distorting  and  dulling  medium— "and 
were  afraid  to  ask  Him  ;"  deterred  partly  by  the  air  of 
lofty  sadness  with  which  doubtless  these  sayings  were 
uttered,  and  on  which  tliey  would  be  reluctant  to  break 
in,  and  partly  by  the  fear  of  laying  themselves  open  to 
rebuke  for  their  shallowness  and  timidity.  How  artless 
Is  all  this! 

21-27.  The  Tribute  Money.  The  time  of  this  section 
Is  evidently  In  Immediate  succession  to  that  of  the  pre- 
ceding one.  The  brief  but  most  pregnant  incident  which 
It  records  is  given  by  our  Evangelist  alone— for  whom,  no 
doubt,  it  would  have  a  peculiar  interest,  from  its  relation 
to  his  own  town  and  his  own  familiar  lake.  a*.  And 
^•hen  they  were  come  to  Capernaum,  they  that  re- 
ceived tribute  money— 'the  double  drachma;'  a  sum 
eijual  to  two  Attic  drachmas,  and  corresponding  to  the 
Jewish  "  half-shekel,"  payable,  towards  the  maintenance 
of  the  temple  and  its  services,  by  every  male  Jew  of 
twenty  years  old  and  upward.  For  the  origin  of  this  an- 
nual tax,  see  Exodus  30. 13, 14;  2  Chronicles  24.  6,  9.  Thus, 
it  will  be  observed.  It  was  not  a  civil,  but  an  ecclesiastical 
tax.  Tlie  tax  mentioned  in  the  next  verse  was  a  civil  one. 
The  whole  teaching  of  this  very  remarkable  scene  de- 
pends upon  this  distinction,  cante  to  Peter— at  whose 
house  Jesus  probably  resided  while  at  Capernaum,  This 
explains  several  things  In  the  narrative,  and  said,  Doth 
51 


not  your  master  pay  tribute  T— The  question  seems  to 
Imply  that  the  payment  of  this  tax  was  voluntary,  but  eX' 
pected;  orwhat,  in  modern  plirase,  would  be  called  a  'vol- 
untary assessment.'  25.  He  galth.  yes— g.  d.,  '  To  be  sure 
He  does;'  as  if  eager  to  remove  even  the  suspicion  of  the 
contrary.  If  Peter  knew— as  surely  he  did— that  there  was 
at  this  time  no  money  in  the  bag,  this  reply  must  be 
regarded  as  a  great  act  of  faith  in  his  Master.  Audw^hen 
he  waa  come  Into  the  house— Peter's— Jesus  prevented 
him— 'anticipated  him;'  according  to  the  old  sense  of  the 
word  "  prevent"— saying,  "What  thlnkest  thou,  Simon  1 
—using  his  family  name  for  familiarity,  of  whom  do  the 
kings  of  the  earth  take  custom — meaning  custom  on 
goods  exported  or  imported— or  tribute— meaning  the 
poll-tax,  payable  to  the  Romans  by  every  one  whose 
name  was  in  the  'census.'  This,  therefore,  it  will  be  ob- 
served, was  strictly  a  civil  tax.  of  their  o-ivn  cliildren, 
or  of  strangers— This  cannot  mean  'foreigners,'  from 
whom  sovereigns  certainly  do  not  raise  taxes,  but  'those 
who  are  not  of  their  own  family,'  i.  e.,  their  subjects.  36. 
Peter  saltli  unto  him,  Of  strangers— or,  '  Of  those  not 
their  children.'  Jesus  snlth  nnto  hint.  Then  are  the 
children  free— By  "the  children"  our  Lord  cannot  hero 
mean  Himself  and  the  Twelve  together,  in  some  loose 
sense  of  their  near  relationship  to  God  as  their  common 
Father.  For  besides  that  our  Lord  never  once  mixes 
Himself  up  with  His  disciples  in  speaking  of  their  rela- 
tion to  God,  but  ever  studiously  keeps  His  relation  and 
theirs  apart  (see,  for  example,  on  the  last  words  of  this 
chapter)— this  would  be  to  teach  the  right  of  believers  to 
exemption  from  tlie  dues  required  for  sacred  services,  lu 
the  teeth  of  all  that  Paul  teaches  and  that  He  Himself  in- 
dicates throughout.  He  can  refer  here,  then,  only  to 
Himself;  using  the  word  "children"  evidently  in  order 
to  express  the  general  principle  observed  by  sovereigns, 
who  do  not  draw  taxes  from  their  own  children,  and 
thus  convey  the  truth  respecting  His  own  exemption  the 
more  strikingly:— g.  d.,  'If  the  sovereign's  own  family  be 
exempt,  you  know  the  Inference  in  My  case ;'  or  to  ex- 
press it  more  nakedly  than  Jesus  thought  needful  and 
fitting :  '  This  is  a  tax  for  upholding  My  Father's  House : 
As  His  Son,  then,  that  tax  is  not  due  by  Me — I  am  free.' 
37.  Notvt'lthstanding,  lest  w^e  should  offend  —  or 
'stumble'— them— all  ignorant  as  they  are  of  Mj'  rela- 
tion to  the  Lord  of  the  Temple,  and  should  misconstrue  a 
claim  to  exemption  into  indifference  to  His  honour  who 
dwells  in  it — go  thou  to  the  sea — Capernaum,  it  will  be 
remembered,  lay  on  the  Sea  of  Galilee— and  cast  an 
hook,  and  take  up  the  Ash  that  first  cometh  up ;  and 
'when  thou  hast  opened  his  mouth,  thou  shalt  find  a 
piece  of  money— 'a  stater.'  So  it  should  have  been  renn 
dered,  and  not  indefinitely,  as  in  our  version,  for  the  color' 
was  an  Attic  silver  coin  equal  to  two  of  the  foremeu- 
tioned  "didrachms"  of  half  a  shekel's  value,  and  so,  wa.s. 
the  exact  sum  required  for  both.  Accordingly,  the  Lord 
adds — that  take,  and  give  unto  them  for  me  and  thcei 
—lit.,  'instead  of  Me  and  thee;'  perhaps  because  the  pay» 
raent  was  a  redemption  of  the  person  paid  for  (Exodus  30. 
12)— in  which  view  Jesus  certainly  was  "free."  If  tli« 
house  was  Peter's,  this  will  account  for  payment  being 
provided  on  this  occasion,  not  for  all  the  Twelve,  but 
only  for  him  and  His  Lord.  Observe,  our  Lord  docs  not 
say  "for  us,"  but  "for  Me  and  thee;"  thus  distinguishing 
the  Exempted  One  and  His  non-exempted  disciple. 

CHAPTER   XVIII. 

Ver.  1-9.  Strife  among  the  Twelve  Who  should  bb 
Greatest  in  the  Kingdom  of  Heaven,  with  Rela* 
TivE  Teaching.  (-=Mark  9.  &3-50 ;  Luke  9. 46-50.)  For  th» 
exposition,  see  on  Mark  9. 33-50. 

10-35.  Further  Teaching  on  the  same  Subject,  in* 
cluding  the  Parable  of  the  Unmerciful  Debtor. 

Same  Subjeet  (v.  10-20).  10.  Take  heed  that  ye  despise— 
'stumble'— not  one  of  these  little  ones  )  for  I  say  nntO' 
you.  That  in  heaven  their  angels  do  al'ways  behold 
the  face  of  my  Patlier  tvhich  is  in  heaven— A  difficult 
verse ;  but  perhaps  the  following  maybe  more  than  an  ili 

49 


The  Disciples  Warned  to  be  Humble. 


MATTHEW  XVIII. 


The  Parable  of  the  Unmerciful  Debtor. 


lustration :— Among  men,  those  who  nurse  and  rear  the 
royal  children,  however  humble  in  themselves,  are  al- 
lowed Iree  entrance  with  their  charge,  and  a  degree  of 
lamillarity  which  even  the  highest  state  ministers  dare 
not  assume.  Probably  our  Lord  means  that,  in  virtue  of 
their  charge  over  His  disciples  (Hebrews  1. 13;  John  1.51), 
the  angels  have  errands  to  the  throne,  a  welcome  there, 
and  a  dear  familiarity  in  dealing  with  "His  Father  which 
Is  in  heaven,"  which  on  their  own  matters  they  could  not 
assunie.  11.  For  tlie  Son  of  man  U  come  to  save  tliat 
xvhlcliL  was— or  'is"— lost— A  golden  saying,  once  and 
again  repeated  in  different  forms.  Here  the  connection 
seems  to  be,  'Since  the  whole  object  and  errand  of  the 
Son  of  man  into  the  world  is  to  save  the  lost,  take  heed 
lest,  by  causing  offences,  ye  lose  the  saved.'  That  this 
is  the  idea  intended  we  may  gather  from  v.  14.  13,  13. 
Ho^v  tUink  yeT  If  a  niau  liave  an  hundred  slheep, 
and  one  of  Uieni  l>e  gone  astray,  Ac— This  is  another  of 
those  pregnant  sayings  which  our  Lord  uttered  more 
than  once.  See  on  the  delightful  parable  of  the  lost  sheep 
in  Luke  1.5.  4-7.  Only  the  object  there  is  to  show  what  the 
good  Shepherd  will  do,  when  even  one  of  His  sheep  is 
lost,  to  find  it;  here  the  object  is  to  show,  when  found,  how 
reluctant  He  is  to  lose  it.  Accordingly,  it  is  added— v.  14. 
Even  so  it  is  not  tlic  %vill  of  youx'  Fatlier  -wMcli  is  in 
lieaven  tliat  one  of  tliese  little  ones  slioiild  perish— 
How,  then,  can  He  but  visit  for  those  "  offences"  which 
which  endanger  the  souls  of  these  little  ones?  15. 
Moreover,  if  tUy  brotl»er  sliall  trespass  against 
tliee,  go  and  tell  Iiim  Iiis  fau.lt  Tietween  tliee  and 
him  alone:  if  he  sliall  liear  thee,  tliou  Iiast  gained 
thy  brother,  &c.— Probably  our  Lord  had  reference  still 
to  the  late  dispute.  Who  should  be  the  gi-eatest?  After 
the  rebuke— so  gentle  and  captivating,  j'et  so  dignified 
and  Divine- under  which  they  would  doubtless  be  smart- 
ing, perhaps  each  would  be  saying.  It  was  not  I  that  be- 
gan it,  it  was  not  I  that  threw  out  unworthy  and  irritat- 
ing insinuations  against  my  brethren.  Be  it  so,  says 
our  Lord  ;  but  as  such  things  will  often  arise,  I  will  direct 
you  how  to  proceed.  Firat,  Neither  harbour  a  grudge 
against  your  offending  brother,  nor  break  forth  upon 
him  in  presence  of  the  unbelieving,  but  take  him  aside, 
show  him  his  fault,  and  if  he  own  and  make  reparation 
for  it,  you  have  done  more  service  to  him  than  even  jus- 
tice to  yourself.  Next,  If  this  fail,  take  two  or  three  to 
witness  how  just  your  complaint  is,  and  how  brotherly 
your  spirit  in  dealing  with  him.  Again,  If  this  fail, 
bring  liira  before  tlie  Church  or  congregation' to  which 
both  belong.  Lastly,  If  even  this  fail,  regard  him  as  no 
longer  a  brother  Cliristian,  but  as  one  "without" — as  tlie 
Jews  did  Gentiles  and  publicans.  18.  Verily  I  say  unto 
you,  AVJiatsoever  ye  sJiall  hind  on  earth  shall  he 
hound  in  Iicaven ;  and  -whatsoever  ye  shall  loose  on. 
cartli  shall  he  loosed  in  heaven— Here,  what  had  been 
granted  but  a  short  time  before  to  Peter  only  (see  on  ch. 
16. 10)  is  plainly  extended  to  all  the  Twelve;  so  that  what- 
ever it  means,  it  means  nothing  peculiar  to  Peter,  far  less 
to  his  pretended  successors  at  Rome.  It  has  to  do  with 
admission  to  and  rejection  from  the  membership  of  the 
Cliureh.  But  see  on  John  20.  23.  19.  Again  I  say  unto 
you.  That  if  two  of  you  shall  agree  on  earth  as  touch- 
ing anything  that  they  shall  asU,  it  shall  be  done  for 
theui  of  my  Patlier  -which  Is  in  heaven.  JJO.  For 
•where  two  ortliree  are  gatlxered  together  in — or  'unto' 
— my  name,  tliere  am  I  in  tlic  midst  of  them  —  On  this 
passage— so  full  of  sublime  encouragement  to  Christian 
union  in  action  and  prayer— observe,  first,  the  connection 
in  which  it  stands.  Our  Lord  had  been  speaking  of 
church-meetings,  befoi'e  which  the  obstinate  perversity 
of  a  brother  was  in  the  last  resort  to  be  brought,  and 
whose  decision  was  to  be  final— such  honour  does  the 
Lord  of  the  Church  put  upon  its  lawful  assemblies.  But 
riot  these  assemblies  only  does  He  deign  to  countenance 
and  honour.  For  even  two  uniting  to  bring  any  matter 
before  Him  shall  find  that  they  are  not  alone,  for  My 
Father  is  with  them,  says  Jesus,  Next,  observe  thep^-e- 
»7itMni  here  put  upon  union  in  prayer.  As  this  cannot  exist 
V  Uh  fewer  than  two,  so  by  letting  it  down  so  low  as  that 
50 


number.  He  gives  the  utmost  conceivable  encouragement 
to  union  in  this  exercise.  But  what  kind  of  union  ?  Not 
an  agreement  merely  to  pray  In  concert,  but  to  pi-ay /or 
some  definite  thing.  "As  touching  anything  which  they 
shall  ask,"  says  our  Lord— anything  they  shall  agree  to 
ask  In  concert.  At  the  same  time,  it  is  plain  He  had  cer- 
tain things  at  that  moment  in  His  eye,  as  most  fitting  and 
needful  subjects  for  such  concerted  prayer.  The  Twelve 
had  been  "falling  out  by  the  way"  about  the  miserable 
question  of  precedence  in  their  Master's  kingdom,  and 
this,  as  it  stirred  their  corruptions,  had  given  rise — or  at 
least  was  in  danger  of  giving  rise— to  "offences"  perilous 
to  their  souls.  The  Lord  Himself  had  been  directing  tliom 
how  to  deal  with  one  another  about  such  matters.  "Bui 
now  shows  Ho  unto  them  a  more  excellent  way."  Let 
them  bring  all  such  matters— yea,  and  everything  what- 
soever by  which  either  their  own  loving  relationship  to 
each  other,  or  the  good  of  His  kingdom  at  large,  might  be 
affected— to  their  Father  In  heaven;  and  If  they  be  but 
agreed  in  petitioning  Him  about  that  thing.  It  shall  be 
done  for  them  of  His  Father  which  is  in  heaven.  But 
further,  it  is  not  merely  union  in  prayer  for  the  same 
thing — for  that  might  be  with  very  jarring  Ideas  of  the 
thing  to  be  desired— but  it  Is  to  symphonious  prayer,  to 
prayer  by  kindred  spirits,  members  of  one  familj-,  ser- 
vants of  one  Lord,  constrained  by  the  same  love,  fighting 
under  one  banner,  cheered  by  assurances  of  the  same  vic- 
tory; a  living  and  loving  union,  whose  voice  In  tlie  Di- 
vine ear  Is  as  the  sound  of  many  waters.  Accordingly, 
what  they  ask  "  w?  earth"  Is  done  for  them,  says  Jesus, 
"  of  my  Father  which  is  in  heaven."  Not  for  nothing  does 
He  say,  "of  my  Father"- not  "your  Father;"  as  is 
evident  from  what  follows :  "  For  where  two  or  three  are 
gathered  together  unto  my  name" — the  "  My"  is  emphatic, 
"there  am  I  in  the  midst  of  them."  As  His  name  would 
prove  a  spell  to  draw  together  many  clusters  of  His  dear 
disciples,  so  If  there  should  be  but  two  or  three,  that  will 
attract  Himself  down  into  the  midst  of  them ;  and  related 
as  He  is  to  both  the  parties,  the  petitioners  and  the  Peti- 
tioned— to  the  one  on  earth  by  the  tie  of  His  assumed 
flesh,  and  to  the  other  In  heaven  by  the  tie  of  His  eternal 
Spirit — their  symphonious  prayers  on  earth  would  thrill 
upward  through  Him  to  heaven,  be  carried  by  Him  into 
the  holiest  of  all,  and  so  reach  the  Throne.  Thus  will  Ho 
be  the  living  Conductor  of  the  prayer  upward,  and  the 
answer  downward. 

Parable  of  the  Unmerciful  Debtor  {v.  21-35).  21.  Then 
came  Peter  to  him,  and  said,  liord,  Ito^v  oft  shall  ray 
brother  sin  against  me,  and  I  forgive  him  1  In  the  re- 
cent dispute,  Peter  had  probably  been  an  object  of  special 
envy,  and  his  forwardness  in  continually  answering  for 
all  the  rest  would  likely  be  cast  up  to  him— and  If  so, 
probably  by  Judas— notwithstanding  his  Master's  com- 
mendations. And  as  such  insinuations  were  perhaps 
made  once  and  again,  he  wished  to  know  how  often  and 
how  long  he  was  to  stand  it.  till  seven  times?  This 
being  the  sacred  and  complete  number,  perhaps  his 
meaning  was.  Is  there  to  be  a  limit  at  which  the  needful 
forbearance  wiWhs,  fullf  33.  Jesus  saith  unto  him,  I 
say  not  iiuto  tliee,  Vntil  seven  times ;  but.  Until  sev- 
enty times  seven— i.  e.,  so  long  as  It  shall  be  needed  and 
sought:  you  are  never  to  come  to  the  point  of  refusing 
forgiveness  sincerely  asked.  (See  on  Luke  17.  3,  i.)  SJ3. 
Therefore — '  with  reference  to  this  matter' — is  tlie  king- 
dom of  Iieaven  likened  unto  a  certain  king,  -whicli 
•would  take  account  of  his  servants — or,  would  scruti- 
nize the  accounts  of  his  revenue-collectors,  34.  And 
•Vf  lien  he  liad  begun  to  reckon,  one  -was  brougJit  unto 
Ixim,  which  owed  him  ten  thousand  talents — If  Attic 
talents  are  here  meant,  10,000  of  them  would  amount  to 
above  a  inillion  and  a  half  sterling;  if  Jewish  talents,  t/O  a 
much  larger  sum,  35.  But  forasmuch  as  he  had  not  to 
pay,  Iiis  lord  commanded  him  to  be  sold,  and  Iiis  -tvife 
and  children,  and  all  that  he  had,  and  payment  to  1>e 
made— (See  2  Kings  4.1;  Nehemiah  5.8;  LeviticMS  25.39.) 
36.  The  servant  therefore  fell  do-wn,  and  -«vorshippcd 
him- or  did  humble  obeisance  to  him— saying,  Lord, 
have  patience  -with  me,  and  I  -will  pay  thee  all— Tills 


ChrixCs  Final  Departure  from  Galilee. 


MATTHEW  XIX,  XX. 


TJtc  Parable  oj  the  Labourers. 


was  just  an  acknowledgment  of  the  Justice  of  the  claim 
nuuie  against  him,  and  a  piteous  imploration  of  mercy. 
37,  TUen  the  Lortl  of  tUat  servant  ^vas  moved  \vltli 
con\passlon,  and  loosed  liliu,  and  forgave  Iilni  tite 
del>t— Payment  being  hopeless,  the  Master  is  first  moved 
with  compassion ;  next,  liberates  his  debtor  from  prison ; 
and  tlien  cancels  the  debt  freely.  38.  But  tlie  same 
servant  went  ont,  and  found  one  of  Uis  fclloiv-scr- 
vants— JIark  the  difference  here.  The  first  case  is  tliat 
of  master  and  servant;  in  this  case,  both  are  on  a  footing 
of  eciuality.  (See  v.  33,  below.)  ^vUicH  owed  him  au 
hundred  pence — If  Jewish  money  is  intended,  this  debt 
was  to  tlie  other  less  than  one  to  a  million,  and  he  laid 
hands  on  htm,  and  took  him  by  tlie  throat — '  he  seized 
and  tlirottled  liira' — saying,  Pay  me  that  thou  o>vcst — 
Mark  the  mercilessness  even  of  the  tone.  39.  And  his 
fellow-servant  fell  down  at  his  feet,  and  besought 
iLiin,  saying.  Have  patience  with  me,  and  I  will  pay 
thee  all— The  sanie  attitude,  and  the  same  words  which 
drew  compassion  from  his  master,  are  here  employed 
towards  himself  by  his  fellow-servant.  30.  And  he 
'would  not  s  hut  went  and  cast  him  into  prison,  till  he 
should  pay  the  debt,  &c. — Jesus  here  vividly  conveys  the 
intolerable  injustice  and  impudence  which  even  the  ser- 
vants saw  in  this  act  on  the  part  of  one  so  recently  laid 
under  the  heaviest  obligations  to  their  common  master. 
33,  33.  Then  his  lord,  after  that  he  had  called  him, 
said  unto  htm,  O  thou  -^vtcUed  servant,  &c. — Before 
bringing  down  his  vengeance  upon  him,  he  calmly  points 
out  to  him  how  shamefully  unreasonable  and  heartless 
his  conduct  was;  which  would  give  the  punishment  in- 
flicted on  him  a  double  sting.  347.  And  his  lord  -^vas 
wroth,  and  delivered  him  to  the  tormentors  —  more 
tlvAn  jailas ;  denoting  theseverity  of  the  treatment  which 
he  thought  such  a  case  demanded,  till  he  sliould  pay  all 
that  ■»vas  due  unto  Iiim.  35.  So  lUcewise — in  this  spirit, 
or  on  this  principle— shall  niy  heavenly  Father  do  also 
unto  you,  if  ye  from  your  Iiearts  forgive  not  every 
one  his  brother  their  trespasses. 

CHAPTER   XIX. 

Ver.  1-12.  Final  Departure  from  Galilee— Divorce. 
(=Mark  10. 1-12;  Luke  9.  51.) 

Farewell  to  Galilee.  1.  And  it  came  to  pass,  tliat  when 
Jesus  had  finislied  these  sayings,  he  departed  from 
Galilee- This  marks  a  very  solemn  period  in  our  Lord's 
public  ministry.  So  slightly  is  it  touched  here,  and  in  the 
corresponding  passage  of  Mark  (10.  1),  that  few  readers 
probably  note  it  as  the  Redeemer's  Farewell  to  Galilee, 
which  however  it  was.  See  on  the  sublime  statement  of 
Luke  (9.  51),  which  relates  to  the  same  transition-stage  in 
the  progress  of  our  Lord's  work,  and  came  Into  the 
coagt« — or  'boundaries' — of  Judea  beyond  Jordan— i.e., 
to  the  further,  or  east  side  of  the  Jordan,  into  Perea,  the 
dominions  of  Herod  Antipas.  But  thougli  one  might  con- 
clude from  our  Evangelist  that  our  Lord  went  straight 
from  the  one  region  to  the  other,  we  know  from  the  other 
Gospels  that  a  considerable  time  elapsed  between  the 
departure  from  the  one  and  the  arrival  at  the  othei-, 
during  which  many  of  the  niost  important  events  in  our 
Lord's  public  life  occurred— probably  a  large  part  of  what 
Is  recorded  in  Luke  9.  51,  onward  to  ch.  18. 15,  and  part  of 
John  7.  2-11, 51.  3.  And  great  multitudes  followed  him  j 
and  he  healed  them  there— Jlark  says  further  (10. 1),  that 
" as  He  was  wont.  He  taught  them  tliere."  What  we  now 
have  on  the  sul)ject  of  Divorce  is  some  of  that  teaching. 

Divorce  (v.  3-12).  3.  Is  it  lawful  for  a  man  to  put  away 
his  wife  for  every  cause  J  Two  rival  schools  (as  we  saw 
on  ch.  5.  31)  were  divided  on  this  question— a  delicate  one, 
ns  DkWette  pertinently  remarks.  In  the  dominions  of 
Herod  Antipas.  4.  And  he  answered  and  said  uuto  them, 
Have  ye  not  read,  that  He  which  made  them  at  the  be- 
ginning made  them  male  and  femalc-or  better,perliaps, 
'He  that  made  them  made  them  from  the  beginning  a 
male  and  a  female.'  5.  Andsaid,  For  this  cause— to  follow 
out  this  Divine  appointment,  shall  a  man  leave  father 
and  mother,  and  shall  cleave  to  his  wife  t  and  they 


twain  shall  be  one  flesh?  &c.— Jesus  here  sends  tijera 
back  to  the  original  constitution  of  man  as  one  pair,  a 
male  and  a  female;  to  their  marriage,  as  such,  by  Divine 
appointment ;  and  to  the  purpose  of  God,  expressed  by  the 
sacred  historian,  tliat  in  all  time  one  man  and  one  woman 
should  by  marriage  become  one  flesh— so  to  continue  as 
long  as  both  are  in  the  flesh.  This  being  God's  constitu- 
tion, let  not  man  break  it  up  by  causeless  divorces.  7. 
They  say  unto  him,  A\l»y  did  Moses  then  command  to 
give  a  writing  of  divorcement,  and  to  put  her  awuy  T 
8.  He  salth  unto  tliem,  Moses — as  a  civil  lawgiver,  be- 
cause of— or  'having  respect  to'— ti»e  liarduess  of  your 
hearts— looking  to  your  low  moral  state,  and  your  inabil- 
ity to  endure  the  strictness  of  the  original  law  — suffered 
you  to  put  a-»vay  j^our  wives- tolerated  a  relaxation  of 
the  strictness  of  the  marriage  bond — not  as  appi-oving  of 
it,  but  to  prevent  still  greater  evils.  But  from  the  begin- 
ning it  was  not  so — Tills  is  repeated,  in  order  to  impress 
upon  His  audience  the  temporary  and  purely  civil  cha- 
racter of  tliis  Mosaic  relaxation.  9.  And  I  say  unto  youj 
Wlaosoever  sliall  put  away  his  ivife,  except,  &c. — See 
on  ch.  5.  32.  10.  His  discixiles  say  unto  Iilm,  If  the  case 
of  the  man  be  so  tvitli  Ills  tvlfe,  it  is  not  good  to  mai'ry 
— g.  cL,  'In  this  view  of  niarriage,  surely  it  must  prove  a 
snare  rather  than  a  l^lessing,  and  had  better  be  avoided 
altogether.'  11.  But  he  said  uuto  them,  All  nten  can- 
not receive  tills  saying,  save  tlicy  to  wliom  it  is  given 
—q.  d.,  'That  the  unmarried  state  is  better,  is  a  saying  not 
for  every  one,  and  indeed  only  for  such  as  it  is  divinely 
intended  for.'  But  who  are  these?  they  would  naturally 
ask;  and  this  our  Lord  proceeds  to  tell  them  in  three 
particulars.  13.  For  there  are  some  eunuchs  which 
were  so  born  from  tlietr  niotlier's  womb  —  persons 
constitutionally  eitlier  incapable  of  or  indisposed  to  mar- 
riage— and  there  are  some  eunuchs  wliich  were  made 
eunuelis  of  men- persons  rendered  incapable  by  others — 
and  there  be  euiiuclis  wliicli  liave  mode  themselves 
eunuelis  for  tlie  kingdom  of  heaven's  sake— persons 
who,  to  do  God's  work  better,  deliberately  choose  this 
state.  Such  was  Paul  (1  Corinthians?.  7).  He  that  is  able 
to  recei%-e  it,  let  him  receive  it— 'He  who  feels  this  to  be 
his  proper  vocation,  let  him  embrace  it;'  which,  of  course, 
is  as  much  as  to  say— 'he  only.'  Thus,  all  is  left  free  iu 
this  matter. 

13-15.  Little  Children  Brought  to  Christ.  (=Mark 
10. 13-16;  Luke  18. 15-17.)  For  the  exposition,  see  on  Luke 
18. 15-17. 

10-30.  The  Rich  Young  Ruler.  (=Mark  10. 17-31 ;  Luke 
18. 18-30.)    P'or  the  exposition,  see  on  Luke  18. 18-30. 

CHAPTER   XX. 

Ver.  1-10.  Parable  of  the  Labourers  in  the  Vine- 
yard. This  parable,  recoixied  only  by  Matthew,  is  closely 
connected  with  the  end  of  ch.  19.,  being  spoken  witli  refer- 
ence to  Peter's  question,  How  it  should  fare  with  thoso 
who,  like  himself,  had  left  all  for  Christ?  It  is  designed 
to  show  tliat  wliile  they  would  be  richly  rewarded,  a  cer- 
tain equity  would  still  be  observed  towards  later  converts 
and  workmen  in  His  service.  1.  For  the  kingdom  of 
heaven  is  like  unto,  a  man  that  is  an  householder, 
&c. — Tlie  figure  of  a  vineyard,  to  represent  tlie  rearing  of 
souls  for  heaven,  the  culture  required  and  provide<.l  for 
that  purpose,  and  the  care  and  pains  which  God  takes  in 
that  whole  matter,  is  familiar  to  every  reader  of  the  Bible, 
(Psalm  80.  8-16;  Isaiah  5.  1-7;  Jeremiah  2.  21;  Luke  20.  'A- 
IG ;  John  15. 1-8.)  At  vintage-time,  as  Webster  and  Wil- 
kinson remark,  labour  was  scarce,  and  masters  were  ob- 
liged to  be  early  iu  the  market  to  secure  it.  Perhaps  the 
pressing  nature  of  the  work  of  the  Gospel,  and  (he  com- 
parative paucity  of  labourers,  may  be  iucidentiilly  sug- 
gested, ch.  0.  37,  38.  The  "labourers,"  as  in  ch.  9.  38,  arv' 
first,  the  ojgicial  servants  of  the  Cliurch,  but  after  them  and 
along  with  them  all  the  servants  of  Christ,  whom  he  has 
lain  under  the  weightiest  obligation  to  work  in  His  service, 
3.  And  when  he  had  agreed  ^vith  the  labourers  for  a 
penny- a  usual  day's  hire  (the  amount  of  which  will  Lo 
found  in  the  margin  of  our  Bibles)— he  sent  them  into 

51 


The  Parable  of  the  Labourers. 


MATTHEW  XXL 


The  Authority  of  Jesus  Questioned. 


Ills  vineyard.     3.  And  be  'went  out  about  the  tblrd 

bour— about  nine  o'clock^  or  after  a  fourth  of  the  working 
day  had  expired :  the  day  of  twelve  hours  was  reckoned 
from  six  to  six.  and  sa-w  otberg  standing  idle — '  unem- 
ployed'— in  tbe  market-place.  4.  And  said  unto  tbem, 
Cro  ye  also  into  tbe  vineyard ;  and  -Mrliatsoever  is  right 
— 'just,'  'equitable,'  in  proportion  to  their  time— I  •will 
give  you.  And  they  'went  their  'way.  5.  Again  be  went 
out  about  tbe  sixth  and  ninth  hour— about  noon,  and 
about  three  o'clock  afternoon— and  did  like-wise— hiring 
and  sending  into  his  vineyard  fresh  labourers  each  time. 
6.  And  about  the  eleventh  hour- but  one  hour  before 
the  close  of  the  working  day;  a  most  unusual  hour  both 
for  offering  and  engaging — and  found  others  standing 
idle,  and  saith,  Why  stand  ye  here  all  tbe  day  idle  1 — 
Of  course  they  had  not  been  there,  or  not  been  disposed 
to  offer  themselves  at  the  proper  time ;  but  as  they  were 
now  willing,  and  the  day  was  not  over,  and  "yet  there 
was  room,"  they  also  are  engaged,  and  on  similar  terras 
with  all  the  rest.  8.  So  when  even  ivas  come — i.  e,,  the 
reckoning  -  time  between  masters  and  labourers  (see 
Deuteronomy  24.  15);  pointing  to  the  day  of  final  ac- 
count— the  lord  of  tbe  vineyard  saith  unto  his  stc^vard 
—  answering  to  Christ  Himself,  represented  "as  a  Son 
over  His  own  house  "  (Hebrews  3.  6 ;  see  ch.  II.  27 ;  Jolin  3. 
35 ;  5.  27) — Call  the  labourers  and  give  tliem  their  liire, 
beginning  from  tbe  last  unto  tlie  first — Remarkable 
direction  this—'  last  hired,  first  paid.'  9.  And  'when  they 
oanie  that  'were  hired  aboiit  the  eleventh  hour,  they 
received  every  man  a  penny— a  full  day's  wages.  10. 
But  -ivbeu  the  first  came,  they  supposed  that  they 
should  have  received  more — This  is  that  calculating, 
mercenary  spirit  which  had  peeped  out— though  perhaps 
very  slightly — in  Peter's  question  (ch.  19.  27),  and  which 
this  parable  was  designed  once  for  all  to  put  down  among 
the  servants  of  Christ.  11.  And  'when  they  bad  re- 
ceived it,  they  murmured  against  tbe  goodman  of  tlie 
bouse— rather,  'the  householder,'  the  word  being  tlie 
same  as  in  v.  1—13.  Saying,  These  Inst  have  >vrougbt 
[but]  one  hour,  and  thou  hast  made  them  equal  unto 
us,  -wlilcb  have  borne  the  burden  and  heat — '  the  bvirn- 
ing  heat  '—of  tbe  day — who  have  wrought  not  only  longer 
but  during  a  more  trying  period  of  the  day.  13.  But  he 
ans'wered  one  of  them — doubtless  the  spokesman  of  the 
complaining  party  —  and  said,  Friend,  I  do  thee  no 
wrong :  didst  not  thou  agree  'with  me  for  a  penny  7 
.  .  .  15.  Is  it  not  la-wfnl  foi-  me  to  do  vrbat  I  ivill  -with 
mine  owtk  t  Is  tblue  eye  evil,  because  I  am  good  1 — q.  d., 
'  You  appeal  to  j'Ms^ice,  and  by  that  your  mouth  is  sliut; 
for  the  sum  you  agreed  for  is  paid  you.  Your  case  being 
disposed  of,  with  the  terms  I  make  with  other  labourers 
you  have  nothing  to  do;  and  to  grudge  the  benevolence 
shown  to  others,  when  by  your  own  admission  you  have 
been  honourably  dealt  with,  is  both  unworthy  envy  of 
your  neighbour,  and  discontent  with  the  goodness  that 
engaged  and  rewarded  you  in  his  service  at  all.'  16.  So 
tbe  last  shall  be  first,  and  the  first  last — q.d.,  'Take 
heed  lest  by  indulging  the  spirit  of  these  "murmurers" 
at  the  "  penny  "  given  to  the  last  hired,  ye  miss  j^our  own 
penny,  though  first  in  the  vineyard ;  while  tlie  conscious- 
ness of  having  come  in  so  late  may  inspire  these  last  with 
such  a  humble  frame,  and  such  admiration  of  the  grace 
that  has  hired  and  rewarded  them  at  all,  as  will  put  them 
Into  the  foremost  place  in  the  end.'  for  many  be  called, 
but  few  chosen— This  is  another  of  our  Lord's  terse  and 
pregnant  sayings,  more  than  once  uttered  in  different 
connections.  (See  ch.  19.80;  22.14.)  The  "calling"  of 
which  the  New  Testament  almost  Invariably  speaks  is 
what  divines  call  effectual  calling,  carrying  with  it  a  super- 
natural operation  on  the  will  to  secure  its  consent.  But 
that  cannot  bo  the  meaning  of  it  here ;  the  "  called  "  being 
emphatically  distinguished  from  the  ':' chosen."  It  can 
only  mean  here  the  '  invited,'  And  so  the  sense  is.  Many 
receive  the  invitations  of  the  Gospel  whom  God  has 
never  "  chosen  to  salvation  through  sanctiflcation  of  the 
Spirit  and  belief  of  the  truth"  (2Thessalonians  2. 13).  But 
what,  it  may  be  asked,  has  this  to  do  with  the  subject  of 
our  parable?  Probably  this— to  teach  us  that  men  who 
52 


have  wrought  in  Christ's  service  all  their  days  may,  by 
the  spirit  which  they  manifest  at  the  last,  make  it  too 
evident  that,  as  between  God  and  tiieir  own  souls,  thoy 
never  were  chosen  workmen  at  all. 

17-28.  Third  explicit  Announcement  of  Hia  ap- 
proaching Sufferings,  Death,  and  Resurrection— 
The  Ambitious  Request  of  James  and  John,  and  the 
Reply.  (=Mark  10.  32-45;  Luke  18.31-34.)  For  the  ex- 
position, see  on  Mark  10.  32-45. 

29-34.  Two  Blind  Men  Healed,  (=Mark  10.  46-52; 
Luke  18.  35-43.)    For  the  exposition,  see  on  Luke  18.  35-43. 

CHAPTER   XXI. 

Ver.  1-9.  Christ's  Triumphal  Entry  into  Jerusa- 
lem ON  THE  First  day  of  the  Week.  (=Maik  II.  1-11 ; 
Luke  19.  29-40;  John  12. 12-19.)  For  the  exposition  of  this 
majestic  scene — recorded,  as  will  be  seen,  by  all  the  Evan- 
gelists—see on  Luke  19.  29-40. 

10-22.  Stir  about  Him  in  the  City— Second  Cleans- 
ing OF  the  Temple,  and  Miracles  there— Glorious 
Vindication  of  the  Children's  Testimony- The  Bar- 
ren Fig  Tree  Cursed,  with  Lessons  from  it.  (=Mark 
II.  11-26;  Luke  19.  4.>48.)  For  the  exposition,  see  Luke  19, 
after  v.  44 ;  and  on  Mark  11, 12-26. 

23-46.  The  Authority  of  Jesus  Questioned,  and  the 
Reply— The  Parables  of  the  Two  Sons,  and  of  the 
Wicked  Husbandman.  (=Mark  11.  27-12. 12;  Luke  20, 
1-19.)  Now  commences,  as  Alfobd  remarks,  that  series 
of  parables  and  discourses  of  our  Lord  with  His  enemies, 
in  which  He  develops,  more  completely  than  ever  before. 
His  hostility  to  their  hypocrisy  and  iniquity:  and  so  they 
are  stirred  up  to  compass  His  death. 

The  Authority  of  Jesus  Questioned,  and  the  Reply  (v.  23-27). 
S3.  By  '%vbat  authority  doest  thou  these  things : — refer- 
ring particularly  to  the  expulsion  of  the  buyers  and  sellers 
from  the  temple  —  and  who  gave  thee  this  autliority  1 
!34.  And  Jesus  answered  and  said  unto  them,  I  also  ivlll 
ask  you  one  thing  .  .  .  33.  The  baptism  of  John— mean- 
ing, his  whole  mission  and  ministry,  of  which  baptism 
was  tlie  proper  character — '»v hence  'was  it  i  from  heaven, 
or  of  men  I— What  wisdom  there  was  in  this  way  of  meet- 
ing their  question  will  best  appear  by  tlaeir  reply.  If'we 
sixall  say.  From  Iieaven ;  he  Avlll  say  unto  us,  "Wliiy 
did  ye  not  then  believe  blm  1 — '  Why  did  ye  not  believe 
the  testimony  which  he  bore  to  Me,  as  the  promised  and 
expected  Messiah?'  for  that  was  the  burden  of  his  whole 
testimony.  36.  But  If  we  shall  say.  Of  men ;  'we  fear 
the  pcoj>le— rather  tlie  multitude.  In  Luke  (20.  6)  it  is, 
"all  the  people  will  stone  us" — 'stone  us  to  death '—for 
all  hold  John  as  a  prophet — Crooked,  cringing  hypo- 
crites! No  wonder  Jesus  gave  you  no  answer.  37.  And 
they  aus-wered  Jesus,  and  said.  We  cannot  tell— Evi- 
dently their  difficulty  was,  how  to  answer,  so  as  neither 
to  shake  their  determination  to  reject  the  claims  of 
Christ  nor  damage  their  reputation  witli  the  people.  For 
the  truth  itself  they  cared  nothing  whatever.  Neither 
tell  I  you  by  ivliat  autliorlty  1  do  these  things— Wliat 
composure  and  dignity  of  wisdom  does  our  Lord  here  dis- 
play, as  He  turns  their  question  upon  themselves,  and, 
wliile  revealing  his  knowledge  of  their  hypocrisy,  closes 
their  mouths !  Taking  advantage  of  the  surprise,  silence, 
and  awe  produced  by  this  reply,  our  Lord  followed  it  im- 
mediately up  by  the  two  following  parables. 

Parable  of  the  Two  Sons  (v.  28-32).  38.  But  what  think 
ye  T  A  cei-taln  man  Iiad  tiro  sons  ;  and  lie  cante  to  the 
first  and  said.  Son,  go  'vrork  to-day  in  my  vineyard^ 
for  true  religion  is  a  practical  thing,  a  "bringing  forth 
fruit  unto  God."  39.  He  answered  and  said,  I  'will  not 
—Trench  notices  the  rudeness  of  this  answer,  and  the 
total  absence  of  any  attempt  to  excuse  such  disobedience, 
both  characteristic;  representing  careless,  reckless  sin- 
ners resisting  God  to  His  face.  30.  And  be  came  to  the 
second,  and  said  likewise.  And  be  ans'wercd  and  said, 
I  [go],  sir— 'I,  sir.'  The  emphatic  "I,"  here,  denotes  tho 
self-righteous  complacency  which  says,  "God,  I  thank 
thee  that  J  am  not  as  other  men"  (Luke  18.11).  and  went 
not — He  did  not  "afterward  repent"  and  refuse  to  go; 


The  Parable  of  the  Wicked  Husbandmen, 


MATTHEW  XXII. 


tvho  Sleiv  such  as  were  Sent  unto  them. 


for  the.^e  was  here  no  intention  to  go.  It  Is  the  class  that 
"say  and  rto  not"  (ch.  23.  3>— a  falseness  more  abominable 
to  God,  says  Stikr,  than  any  "  I  will  not."  31.  "WKether 
of  them  ttvaiii  did  the  -will  of  his  Father  1  They  say 
unto  him,  The  first— Now  comes  the  application.  Jesus 
■aith  unto  them,  Verily  I  say  unto  you,  That  the  puh- 
llcans  and  the  harlots  go — or  'are  going;'  even  now  en- 
tering, while  ye  hold  back— into  tiie  kingdom  of  God 
Itefore  you— The  publicans  and  the  harlots  were  the  first 
son,  who,  when  told  to  work  in  the  Lord's  vineyard, 
B.aid,  I  will  not;  but  afterwards  repented  and  went. 
Their  early  life  was  a  flat  and  flagrant  refusal  to  do  what 
they  were  commanded ;  it  was  one  continued  rebellion 
against  the  authority  of  God.  "  The  chief  priests  and  the 
elders  of  the  people,"  with  whom  our  Lord  was  now 
speaking,  were  the  second  son,  who  said,  I  go,  sir,  but 
went  not.  They  were  early  called,  and  all  their  life  long 
professed  obedience  to  God,  but  never  rendered  it;  tlieir 
life  was  one  of  continued  disobedience.  33.  For  John 
came  unto  you  in  the  way  of  righteousness — i.  e.,  '  call- 
ing you  to  repentance;'  as  Noah  is  styled  'a  preacher  of 
righteousness'  (2  Peter  2.  5),  when  like  the  Baptist  he 
warned  the  old  world  to  "  flee  from  the  wrath  to  come." 
and  yt-  believed  him  not— "They  did  not  reject  him;" 
nay,  tney  "were  willing  for  a  season  to  rejoice  in  his 
light"  (John  5.35);  but  they  would  not  receive  his  testi- 
mony to  Jesus,  hut  the  publicans  and  the  harlots  be- 
lieved him- Of  the  publicans  this  is  twice  expressly  re- 
corded, Luke  3. 12;  7.  29.  Of  the  harlots,  then,  the  same 
maybe  taken  for  granted,  though  the  fact  is  not  expressly 
recorded.  These  outcasts  gladly  believed  the  testimony 
of  John  to  the  coming  Saviour,  and  so  hastened  to  Jesus 
when  He  came.  See  Luke  7.  37 ;  15. 1,  &c.  and  ye,  when 
ye  had  seen  it,  repented  not  afterward,  that  ye  might 
Jbelieve  him— Instead  of  being  "provoked  to  jealousy"  by 
their  example,  ye  have  seen  tlieni  flocking  to  the  Saviour 
and  getting  to  heaven,  unmoved. 

Parable  of  the  Wicked  Husbandmen  (v.  33-16).  33.  Hear 
another  parable :  There  was  a  certain  houseliolder, 
which  planted  a  vineyard— See  on  Luke  13.  6  — and 
hedged  it  round  about,  and  digged  a  winepress  in  it, 
and  built  a  to-wer- These  details  are  taken,  as  is  the 
basis  of  the  parable  itself,  from  that  beautiful  parable  of 
Isaiah  5. 1-7,  in  order  to  fix  down  the  application  and  sus- 
tain it  by  Old  Testament  authority,  and  let  it  out  to 
husbandmen  —  These  are  just  the  ordinary  spiritual 
guides  of  the  people,  under  whose  care  and  culture  the 
fruits  of  righteousness  are  expected  to  spring  up.  and 
went  into  a  far  country— "for  a  long  time"  (Luke  20.  9), 
leaving  the  vineyard  to  the  laws  of  the  spiritual  hus- 
bandry during  the  whole  time  of  the  Jewish  economy. 
On  this  phraseology,  see  on  Mark  4.  26.  34.  And  when 
the  tlnte  of  the  fruit  drew  near,  he  sent  his  servants 
to  the  husbandmen— By  these  "servants"  are  meant  the 
prophets  and  other  extraordinary  messengers,  raised  up 
from  time  to  time.  See  on  ch.  23.  37.  that  they  might 
receive  the  fruits  of  It— See  again  on  Luke  13.  G.  35.  And 
the  husbandmen  took  his  servants,  and  beat  one — see 
Jeremiah  37. 15;  38.  6— and  killed  another— see  Jeremiah 
26.  20-23  — and  stoned  another— see  2  Chronicles  2i.  21. 
Compare  with  this  whole  verse  ch.  23.  37,  where  our  Lord 
reiterates  these  charges  in  the  most  melting  strain.  36. 
Again,  he  sent  other  servants  more  than  the  flrst ;  and 
they  did  unto  them  likewise— see  2  Kings  17. 13 ;  2  Chron- 
icles 36.  16,  18;  Nehemiah  9.  26.  37.  But  last  of  all  lie 
■ent  unto  them  his  son,  saying.  They  will  reverence 
myson- InMark(12.6)this  is  most  touchingly  expressed : 
"Having  yet  therefore  one  son.  His  well-beloved,  He 
Bent  Him  also  last  unto  them,  saying.  They  will  rever- 
ence my  son."  Luke's  version  of  it  too  (20. 13)  is  striking  : 
"  Then  said  the  lord  of  the  vineyard.  What  shall  I  do  7  I 
will  send  my  beloved  son :  it  may  be  they  will  reverence 
Him  when  they  see  Him."  Who  does  not  see  that  our 
Lord  here  servers  Himself,  by  the  sharpest  Une  of  demark- 
ation,  from  all  merely  human  messengers,  and  claims  for 
Himself  iSon-j/ifp  in  its  loftiest  sense?  (Cf.  Hebrews  3. 3-6.) 
The  expression,  "It  may  be  they  will  reverence  my  son," 
Is  designed  to  teach  the  almost  unimaginable  guilt  of  not 


reverentially  welcoming  God's  Son.    38.  But  when  the 
husbandmen  saw  tlie  son,  they  said  among  themselves 

—Cf.  Genesis  37.18-20;  John  11.  47-53— ThU  is  the  heir- 
Sublime  expression  this  of  tlie  great  truth,  that  God's  in- 
heritance was  destined  for,  and  in  due  time  is  to  come 
into  the  possession  of,  His  own  Son  in  owr  nature  (Hebrews 
1.  2).  come,  let  us  kill  him,  and  let  us  seize  on  his  in- 
heritance—that so,  from  mere  servants,  we  may  become 
lords.  This  is  the  deep  aim  of  the  depraved  heart;  this  is 
empliatically  "the  root  of  all  evil."  39.  And  they  caught 
him,  and  cast  him  out  of  the  vineyard — cf.  Hebrews  13. 
11-13  ("  without  the  gate— without  the  camp");  1  Kings  21. 
13;  John  19.  17— and  slew  him.  40.  "When  the  lord 
tlierefore  of  the  vineyard  cometh — This  represents  '  the 
settling  time,'  wliich,  in  the  case  of  the  Jewish  ecclesias- 
tics, was  that  judicial  trial  of  the  nation  and  its  leaders 
which  issued  in  the  destruction  of  tlieir  whole  state,  what 
will  he  do  unto  tliose  husbandmen  1  41.  They  say  unto 
hlin,  He  will. miserably  destroy  those  -vrlcked  men — an 
emphatic  alliteration  not  easily  conveyed  in  English: 
'  He  will  badly  destroy  those  bad  men,'  or  '  miserably  de- 
stroy those  miserable  men,'  Is  something  like  it.  and 
will  let  out  his  vineyard  luito  other  husbandmen, 
'Which  shall  render  him  the  fruits  in  their  seasons — If 
this  answer  was  given  by  the  Pharisees,  to  whom  our 
Lord  addressed  the  parable,  they  thus  unwittingly  pro- 
nounced their  own  condemnation:  as  did  David  to  Na- 
than the  prophet  (2  Samuel  12.  5-7),  and  Simon  the  Phar- 
isee to  our  Lord  (Luke  7. 43,  &c.).  But  if  it  was  given,  as 
the  two  other  Evangelists  agree  in  representing  it,  by  our 
Lord  Himself,  and  the  explicitness  of  the  answer  would 
seem  to  favour  that  supposition,  then  we  can  better  ex- 
plain the  exclamation  of  the  Pharisees  which  followed  it, 
in  Luke's  report— "And  when  they  heard  it,  they  said, 
God  forbid"  —  His  whole  meaning  now  bursting  upon 
them.  43.  Jesus  salth  unto  them,  Did  ye.  never  i-ead 
in  the  Scriptures  (Psalm  118.  22,  23),  The  stone  which 
tlie  builders  rejected,  &c.  A  bright  Messianic  prophecy, 
which  reappears  in  various  forms  (Isaiah  28. 16,  &c.),  and 
was  made  glorious  use  of  by  Peter  befoi-e  the  Sanhedrim 
(Acts  4. 11).  He  recurs  to  it  in  his  first  epistle  (1  Peter  2. 
4-6).  43.  Therefore  say  I  unto  you.  The  kingdom  of 
God — God's  visible  Kingdom,  or  Church,  upon  earth, 
whicli  up  to  this  time  stood  in  the  seed  of  Abraham — shall 
be  taken  from  you,  and  given  to  a  nation  bringing 
forth  the  fruits  thereof— i.  e.,  the  great  evangelical  com- 
munity of  the  faithful,  whicli,  after  the  extrusion  of  the 
Jewish  nation,  would  consist  chiefly  of  Gentiles,  until 
"all  Israel  should  be  saved"  (Romans  11.  25,  26).  This 
vastly  important  statement  is  given  by  Matthew  only. 
44.  And  'ivhosoever  shall  fall  on  this  stone  shall  be 
broken :  but  on  -whomsoever  It  shall  fall,  it  -will  grind 
him  to  po^vder — The  Kingdom  of  God  is  here  a  Temple, 
in  the  erection  of  which  a  certain  stone,  rejected  as  unsuit- 
able bj'  the  spiritual  builders,  is,  by  the  great  Loi'd  of  the 
House,  made  the  key-stone  of  the  whole.  On  that  Stone 
the  builders  were  now  "falling"  and  being  "broken" 
(Isaiah  8. 15).  They  were  sustaining  great  spiritual  hurt; 
but  soon  that  Stone  should  "fall  upon  them"  and  "grind 
them  to  powder"  (Daniel  2.  34,  3.5;  Zecharlah  12.  2)— in 
their  corporate  capacity,  in  the  tremendous  destruction  of 
Jerusalem,  hut pcrsonallj/,  as  unbelievers,  in  a  more  awful 
sense  still.  45.  And  tvhen  the  chief  priests  and  Phar- 
isees hadlieard  hts  parables— referring  to  that  of  the  Two 
Sons  and  this  one  of  the  Wicked  Husbandmen— they  per- 
ceivefl  that  he  spnke  of  tliein.  46.  But  vi'hen  they 
souglit  to  lay  hands  on  him— which  Luke  (20. 19)  says 
they  did  "  the  same  hour,"  hardly  able  to  restrain  their 
rage- they  feared  the  multitude  — rather,  'the  multi- 
tudes'—because tliey  took  him  for  a  prophet^just  as 
they  feared  to  say  John's  baptism  was  of  men,  because 
the  masses  took  him  for  a  prophet  (v.  26).  Miserable  crea- 
tures! So,  for  this  time,  "  they  left  Him  and  went  their 
way"  (^lark  12. 12). 

CHAPTER   XXII. 

Ver.  1-14.    Parable  of  the  Marriage  of  the  King's 
Son.    This  Is  a  diflTerent  parable  from  that  of  the  Great 

63 


Mar-iage  of  the  King's  Son. 


MATTHEW  XXIII. 


The  Calling  of  the  Gentiles, 


Supper,  in  Luke  14. 15,  &c.,  and  Is  recorded  by  Matthew 
aloue.  S.  The  kingdom  of  heaven  Is  like  unto  a  cer- 
tain king,  wkicli  made  a  marriage  for  his  son — 'In 

this  parable,'  as  Trench  admirably  remarks, '  we  see  how 
the  Lord  is  revealing  Himself  in  ever  clearer  light  as  the 
central  Person  of  the  kingdom,  giving  here  a  far  plainer 
hint  than  in  the  last  parable  of  the  nobility  of  His  de- 
scent. There  He  was  indeed  the  Son,  the  only  and  be- 
loved one  (Mark  12.  6),  of  the  Householder;  but  here  His 
race  is  royal,  and  He  appeai-s  as  Himself  at  once  the  King 
and  the  King's  Son.  (Psalm  72. 1.)  The  last  was  a  parable 
of  the  Old  Testament  history ;  and  Christ  Is  rather  the 
last  and  greatest  of  the  line  of  Its  prophets  and  teachers 
than  the  Founder  of  a  new  kingdom.  In  that,  God  ap- 
pears demanding  something  fi-om  men ;  in  this,  a  parable 
of  grace,  God  appears  more  as  giving  something  to  them. 
Thus,  as  often,  the  two  complete  each  other:  this  taking 
up  the  matter  where  the  other  left  it.'  The  "marriage" 
of  Jehovah  to  His  people  Israel  was  familiar  to  Jewish 
ears ;  and  in  Psalm  45.  this  marriage  is  seen  consummated 
In  the  Person  of  Messiah  '  the  KiKa,'  Himself  addressed 
as  '  God'  and  yet  as  anointed  by  '  His  God'  with  the  oil  of 
gladness  above  His  fellows.  These  apparent  contradic- 
tories (see  on  Luke  20.  41-44)  are  resolved  in  this  parable; 
and  Jesus,  in  claiming  to  be  this  King's  Son,  serves  Him- 
self Heir  to  all  that  the  prophets  and  sweet  singers  of  Is7-ael 
held  forth  as  to  JehovaKs  ineffably  near  and  endearing  union 
to  His  people.  But  observe  carefully,  that  the  Bkide 
does  not  come  into  view  in  this  parable ;  its  design  being 
to  teach  certain  truths  under  the  figure  of  guests  at  a  wed- 
ding feast,  aUd  the  want  of  a  wedding  garment,  which 
would  not  have  harmonized  with  the  introduction  of  the 
Bride.  3.  and  sent  fortli  his  servants — representing  all 
preachers  of  the  Gospel— to  call  them  that  were  hidden 
—here  meaning  the  Jews,  who  were  "bidden,"  from  the 
first  choice  of  them  onwards  through  every  summons  ad- 
dressed to  them  by  the  prophets  to  hold  themselves  in 
readiness  for  the  appearing  of  their  King — to  the  wed- 
ding— or  the  marriage  festivities,  when  the  preparations 
wei'e  all  concluded,  and  tliey  would  not  conic— as  the 
Issue  of  the  whole  ministry  of  the  Baptist,  our  Lord  Him- 
self, and  His  apostles  thereafter,  too  sadly  showed.  4. 
]>Iy  oxen  and  my  fatlings  are  killed,  and  all  things 
are  ready  5  come  unto  the  marriage — This  points  to 
those  Gospel  calls  aftir  Christ's  death,  resurrection,  as- 
cension, and  effusion  of  the  Spirit,  to  which  the  parable 
could  not  directly  allude,  but  when  only  it  could  be  said, 
with  strict  propriety,  "that  all  things  were  ready."  Cf.  1 
Corinthians  5.7,8,  "Christ  our  Passover  is  sacrificed  for 
us;  therefore,  let  us  keep  the  feast:"  also  John  6.51,  "I 
am  the  living  bread  which  came  down  from  heaven: 
if  any  man  eat  of  this  bread,  he  shall  live  for  ever:  and 
the  bread  which  I  will  give  is  my  flesh,  which  I  will  give 
for  the  life  of  the  world."  5.  But  they  made  light  of  it, 
and  went  their  ^vays,  one  to  his  farm,  another  to  his 
merchandise :  G.  And  the  remnant  took  Iiis  servants, 
and  entreated  tltem  spitefully — 'insulted  them' — and 
sle-\v  them— These  are  two  different  classes  of  unbelievers : 
the  one  ii\TCiY>\y  indifferent ;  the  other  absolutely  hostile — 
the  one,  contemptuous  scorners  ;  the  other,  bitter  persecu- 
tors. 7.  But  when  the  king — the  Great  God,  who  is  the 
Father  of  our  Lord  Jesus  Christ,  heard  tltereof,  he  was 
wi'oth— at  the  affront  put  both  on  His  Son,  and  on  Him- 
self who  had  deigned  to  invite  them,  and  he  sent  forth 
his  armies — The  Romans  are  here  styled  God's  armies, 
just  as  the  Assyrian  is  styled  "the  rod  of  His  anger" 
(Isaiah  10.  5),  as  being  the  executors  of  His  judicial  ven- 
geance, and  destroyed  those  murderers— and  in  what 
vast  numbers  did  they  do  it !  and  humed  up  their  city 
—Ah !  Jerusalem,  once  "  the  city  of  the  Great  King"  (Psalm 
48.  2),  and  even  up  almost  to  this  lime  (ch.  5.  35) ;  but  now 
It  is  "  their  city"— just  as  our  Lord,  a  day  or  two  after  this, 
said  of  the  temple,  where  God  had  so  long  dwelt,  "  Behold 
your  house  Is  left  unto  you  desolate"  (ch.  23.  38)!  Cf.  Luke 
19.  43,  44.  8.  The  wedding  is  ready,  but  they  which 
were  hidden  were  not  'tvortliy- for  how  should  those  be 
deemed  worthy  to  sit  down  at  His  table  who  had  affronted 
Him  by  their  treatment  of  His  gracious  invitation?  9. 
54 


Go  ye  therefore  into  the  highways— the  great  outletfi 
and  thoroughfares,  whether  of  town  or  country,  where 
human  beings  are  to  be  found,  and  as  many  as  yc  siiall 
find  bid  to  the  marriage— i.  e.,  just  as  tliey  are.  10.  So 
those  servants  went  out  into  the  liighAvays,  and  gatlx- 
ered  together  all  as  many  as  they  found,  botli  bad  and 
good— i.  e.,  without  making  any  distinction  between  open 
sinners  and  the  morally  correct.  The  Gospel  call  fetcJied 
in  Jews,  Samaritans,  and  outlying  heathen  alike.  Thus 
far  the  parable  answers  to  that  of  'the  Great  Supper,' 
Luke  14.  16,  &c.  But  the  distinguishing  feature  of  our 
parable  is  what  follows:  11.  And  when  the  king  came 
In  to  see  the  guests— Solemn  expression  this,  of  that 
omniscient  inspection  of  every  professed  disciple  of  the  Lord 
Jesus  from  age  to  age,  in  virtue  of  which  his  true  cliaracter 
will  hereafter  be  judicially  proclaimed  !  he  sa>r  there  a 
man— This  shows  that  it  is  the  judgment  of  individuals 
which  is  intended  in  this  latter  part  of  the  parable:  the 
first  part  represents  rather  national  judgment — w^hlch 
l»ad  not  on  a  wedding  garment — The  language  here  is 
drawn  fi'om  the  following  remarkable  passage  in  Zepha- 
niah  1.  7,  8 :— "  Hold  thy  peace  at  the  presence  of  the  Lord 
God ;  for  the  day  of  the  Lord  is  at  hand :  for  the  Lord  hath 
prepared  a  sacrifice.  He  hath  bid  His  guests.  And  it  sliall 
come  to  pass  in  the  day  of  the  Lord's  sacrifice,  that  I  will 
punish  the  princes,  and  the  king's  children,  and  all  such 
as  are  clothed  with  strange  apparel,"  The  custom  in  the 
East  of  presenting  festival  garments  (see  Genesis  45.  22;  2 
Kings  5.  22),  even  though  not  clearly  proved,  is  certainly 
pi-esupposed  here.  It  undoubtedly  means  something 
which  they  bring  not  of  their  own — for  how  could  they 
have  any  such  dress  who  were  gathered  in  frotn  the  high- 
ways indiscriminately? — but  which  they  receive  as  their 
appropriate  dress.  And  what  can  that  be  but  what  is 
meant  by  "putting  on  the  Lord  Jesus,"  as  "The  Lor.D 
CUB  Righteousness  ?"  (See  Psalm  45. 13, 14.)  Nor  could 
such  language  be  strange  to  those  in  whose  ears  had  so 
long  resounded  those  words  of  prophetic  joy :  "  I  will 
greatly  rejoice  in  the  Lord,  my  soul  shall  be  joyful  in  my 
God ;  for  He  hath  clothed  me  with  the  garments  of  salva- 
tion, He  hath  covered  me  with  the  robe  of  righteousness, 
as  a  bridegroom  decketh  himself  with  ornaments,  and  as 
a  bride  adorneth  herself  with  her  jewels"  (Isaiah  61.10), 
13.  friend,  ho^v  earnest  thou  in  hither,  not  having  a 
vt'edding  garment  7  And  lie  was  speechless — being 
self-condemned.  13.  Then  said  the  king  to  the  ser- 
vants—the angelic  ministers  of  Divine  vengeance  (as  in 
ch.  13.  41) — Bind  hini  hand  and  foot— putting  it  out  of 
his  power  to  resist — and  take  him  away,  and  cast  hin» 
liito  outer  darkness.  So  cli.  8.  12;  25.  30.  The  expression 
is  emphatic — 'The  darkness  which  is  outside.'  To  be 
'  outside^  at  all— or,  in  the  language  of  Revelation  22. 15,  to 
be  'without'  the  heavenly  city,  excluded  from  its  joyous 
nuptials  and  gladsome  festivities— is  sad  enough  of  itself, 
without  anything  else.  But  to  find  themselves  not  only 
excluded  from  the  brightness  and  glory  and  joy  and 
felicity  of  the  kingdom  above,  but  thrust  into  a  region  of 
"darkness,"  with  all  its  horrors,  this  is  the  dismal  retri- 
bution here  announced,  that  awaits  the  unworthy  at  the 
great  day.  [there]— in  that  region  and  condition — shall  be 
■»veeping  and  gnashing  of  teeth.  See  on  ch.  13.  42.  14. 
For  many  are  called,  but  few  are  chosen — So  ch,  19.  30, 
See  on  ch.  20. 16. 

15-40.  Entangling  Questions  about  Tribute,  the 
Resurkection,  and  the  Great  Commandment,  with 
the  Replies.  ( =Mark  12. 13-34 ;  Luke  20. 20-40.)  For  the 
exposition,  see  on  Mark  12. 13-34. 

41-46.  Christ  Baffles  the  Pharisees  by  a  Ques- 
tion about  David  and  Messiah.  (=Mark  12.  35-37; 
Luke  20,  41-44.)    For  the  exposition,  see  on  Mark  12.  35-37. 

CHAPTEE   XXIII. 

Ver.  1-39.  D:^^'unciation  of  the  Scribes  and  Phab- 
iSEES— Lamentation  over  Jerusalem,  and  Farewell 
TO  the  Temple.  (  =  Mark  12.38-40;  Luke  20.45-47,}  P"or 
this  long  and  terrible  discourse  we  are  indebted,  with  the 
exception  of  a  few  verses  in  Mark  and  Luke,  to  Matthew 


Denunciation  of  the  Scribes  and  Pharisees.         MATTHEW   XXIII. 


Woes  Threatened  against  their  Sins. 


alone.  But  as  it  Is  only  an  extended  repetition  of  denun- 
ciations uttered  not  long  before  at  the  table  of  a  Pharisee, 
and  recorded  by  Luke  (11,37-51),  we  may  take  both  to- 
gether in  the  exposition. 

Denunciation  of  the  Scribes  and  Pharisees  {v.  1-36).  The 
first  twelve  verses  were  addressed  more  immediately  to 
the  disciples,  the  rest  to  the  scribes  and  Pharisees.  1. 
Tlien  spake  Jestig  totlie  multitude—'  to  the  multitudes' 
—and  to  his  dlsciplea.  S.  Saying,  TUe  scribes  and  tlie 
Fliarisees  sit — The  Jewish  teachers  stood  to  read,  but  sat 
to  expound  tlie  Scriptures,  as  will  be  seen  by  compai-ing 
Luke  4.  16  witli  v.  20— in  Moses'  seat— i.  e.,  as  interpreters 
of  the  law  given  by  Moses.  3.  All  therefore — i.  e.,  all 
which,  as  sitting  in  that  seal  and  teaching  out  of  that  law — 
tUey  bid  you  observe,  that  observe  and  do— Tlie  word 
"therefore"  is  thus,  it  will  be  seen,  of  great  importance, 
as  liinitiug  those  injunctions  which  He  would  have  them 
obey  to  what  they  fetched  fi-om  the  law  itself.  In  requir- 
ing implicit  obedience  to  such  injunctions,  He  would 
have  tliem  to  recognize  the  authority  with  which  they 
taught  over  and  above  the  obligations  of  the  law  itself— 
aa  important  principle  truly ;  but  He  who  denounced 
the  traditions  of  such  teachers  (ch.  15.  3)  cannot  have 
meant  here  to  throw  His  shield  over  these.  It  is  re- 
marked by  Webster  and  Wilkinson  that  the  warning 
to  beware  of  the  scribes  is  given  by  Mark  and  Luke  with- 
out any  qualification :  the  charge  to  respect  and  obey  them 
being  reported  by  Matthew  alone,  indicating  for  whom 
this  Gospel  was  especially  written,  and  the  writer's  desire 
to  conciliate  the  Jews.  4.  For  they  bind  heavy  bur- 
dens and  grievous  to  be  borne,  and  lay  tlieiu  on 
men's  shoulders  }  but  they  themselves  will  not  move 
tliem — "  touch  them  not"  (Luke  11. 46) — witli  one  of  tlicir 
fingers— referring  not  so  much  to  the  irksomeness  of  the 
legal  rites,  though  tliey  were  irksome  enough  (Acts  15. 10), 
as  to  the  heartless  rigour  with  which  they  were  enforced, 
and  by  men  of  shameless  inconsistency.  5.  But  all  their 
worlts  they  do  for  to  be  seen  of  men — Whatever  good 
they  do,  or  zeal  tliey  show,  has  but  one  motive — human 
applause,  they  make  broad  tlielr  iiliylacteries — strips 
of  purcliment  with  Scripture-texts  on  them,  worn  on 
tlie  forehead,  arm,  and  side,  in  time  of  prayer,  and  en- 
large the  bordei-s  of  tlieir  garments — fringes  of  their 
upper  garments  (Numbers  15.  37-40).  G.  And  love  the 
upper^nost  roonas— The  word  "  room"  is  now  obsolete  in 
tlie  sense  here  intended.  It  should  be  '  the  uppermost 
place,'  i.  e.,  the  place  of  highest  honour,  at  feasts,  and 
the  cliief  seats  in  the  synagogues.  See  on  Luke  14.  7,  8, 
7.  And  greetings  in  the  markets,  and  to  be  called  of 
men,  Rubbi,  Rabbir— It  is  tlie  spirit  rather  than  the  letter 
of  this  that  must  be  pressed ;  though  the  violation  of  the 
letter,  springing  from  spiritual  pride,  has  done  incalcu- 
lable evil  in  the  Church  of  Christ.  The  reiteration  of  the 
word  "  Rabbi"  shows  how  it  tickled  the  ear  and  fed  the 
spiritual  pride  of  those  ecclesiastics.  8.  But  be  not  ye 
called  Kabbi  5  for  one  is  your  Master — '  your  Guide, 
your  Toaclier.'  9.  And  call  no  man  your  fatlier  upon 
tlie  earth :  for  one  is  your  Father,  which  is  in  heaven, 
&e.— To  construe  these  injunctions  into  a  condemnation 
of  every  title  by  which  Church  rulers  may  be  distin- 
guished from  the  flock  which  they  rule,  iii  virtually  to 
condemn  that  rule  itself;  and  accordingly  the  same  per- 
Boiis  do  both— but  against  the  whole  strain  of  the  New 
Testament  and  sound  Christian  judgment.  Butwlien  we 
have  guarded  ourselves  against  these  extremes,  let  us  see 
to  it  that  we  retain  the  full  spirit  of  this  warning  against 
that  itch  for  ecclesiastical  superiority  which  has  been  the 
bane  and  the  scandal  of  Christ's  ministers  In  every  age. 
(On  the  use  of  the  word  "  Christ"  here,  see  on  ch.  1.  1.)  11. 
But  lie  that  la  greatest  among  you  shall  be  your  ser- 
vant—This plainly  means,  'shall  show  that  he  is  so  by 
becoming  your  servant;'  as  In  ch.  20.  27,  compared  with 
Mark  10.  44.  13.  And  tvhosoever  shall  exalt  himself 
shall  be  abased— Sec  on  Luke  18.  14.  What  follows  was 
addressed  more  Immediately  to  the  scribes  and  Pharisees. 
!.•?.  But  woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  shut  up  the  kingdom  of  heaven  against 
men— Here  they  are  charged  wltli  shutting  heaven  against 


men:  in  Luke  11.52  they  are  cliarged  with  Avhat  was 
worse,  taking  away  the  key—"  the  key  of  knowledge"— 
wliich  means,  not  the  key  to  open  knowledge,  but  know- 
ledge as  the  only  key  to  open  heaven.  A  right  know- 
ledge of  God's  revealed  word  is  eternal  life,  as  our  Lord 
says  (Jolin  17.  3  and  5.  30);  but  tills  they  took  away  from 
the  people,  substituting  for  it  their  wretched  traditions. 
l-l.  "Woe  luato  you,  scribes  and  Pharisees,  hypocrites  I 
for  ye  devour  widows'  houses,  &c. — Taking  advantage 
of  the  helpless  condition  and  confiding  character  of 
"widows,"  they  contrived  to  obtain  possession  of  tlieir 
property,  while  by  their  "  long  prayers"  they  made  them 
believe  they  were  raised  far  above  "filthy  lucre."  So 
much  "  the  greater  damnation"  awaits  them.  What  a 
lifelike  description  of  the  Romish  clergy,  the  true  suc- 
cessors of  those  scribes !  15,  Woe  luito  you,  scribes  and 
Pharisees,  liypocrites  !  for  ye  compass  sea  and  land  to 
make  one  proselyte— from  heathenism.  We  have  evi- 
dence of  this  in  Josepuus.  and  when  he  is  made,  y« 
make  lUm  t-wo-fold  more  the  cljlld  of  hell  than  your- 
selves—condemned, for  the  hypocrisy  he  would  learn  to 
practice,  botli  by  the  religion  he  left  and  that  he  em- 
braced. 16.  Woe  unto  you,  ye  blind  guides — Striking 
expression  this  of  the  ruinous  efTects  of  erroneous  teach- 
ing. Our  Lord,  here  and  in  some  following  verses,  con- 
demns the  subtle  distinctions  they  made  as  to  the  sanc- 
tity of  oaths — distinctions  invented  only  to  promote  their 
own  avaricious  purposes,  -ivhich  say,  W'hosoever  shall 
swear  by  the  temi>le,  it  is  nothing — he  has  incurred  no 
debt— but  -^vhosoever  shall  swear  by  the  gold  of  the 
temple— meaning  not  the  gold  that  adorned  the  temple  it- 
self, but  the  Co7-ban,  set  apart  for  sacred  uses  (see  on  ch.  15. 5). 
he  Is  a  debtor !— i.  e.,  It  is  no  longer  his  own,  even  tliougli 
the  necessities  of  the  parent  might  require  it.  We  know 
who  the  successors  of  these  men  are.  but  whosoever 
siTcarcth  by  the  gift  that  is  upon  it,  lie  is  j^iilty — It 
should  have  been  rendered,  "  he  isadebtor,"  as  in  r.  IG.  19. 
Ye  fools,  and  blind  !  for  vchether  is  greater,  tlie  gift,  or 
the  altar  tliat  sanctiiicth  the  gift  1 — (See  Exodus  29.  37.) 
30-32.  "Whoso  therefore  shall  s-«vear  by  tlie  altar,  &c. — 
See  on  ch.  5.  33-37.  33.  ^Voe  unto  you,  scribes  and  Pliar- 
isccs,  liypocrites  !  for  ye  pay  titlie  of  mint  and  anise — 
rather,  'dill,' as  in  margin — and  cummin — In  Luke  (11. 42) 
it  is  "  and  rue,  and  all  manner  of  herbs."  They  grounded 
this  practice  on  Le  viticus  27. 30,  which  they  interpreted  rig- 
idly. Our  Lord  purposely  names  the  most  trifling  products 
of  the  earth  as  examples  of  what  they  punctiliously  ex- 
acted the  tenth  of.  and  have  omitted  the  ■welglitler  mat- 
ters of  the  la-vv,  judgment,  mercy,  and  faith — In  Luke 
(11.  42)  it  is  "judgment,  mercy,  and  the  love  of  God"— the 
expression  being  probaljly  varied  by  our  Lord  Himself  on 
the  two  diflTerent  occasions.  In  both  His  reference  is  to 
Micah  6.  6-8,  where  the  prophet  makes  all  acceptable 
religion  to  consist  of  three  elements— "doing  justly,  lov- 
ing mercy,  and  walking  humbly  with  our  God;"  which 
third  element  presupposes  and  comprehends  both  the 
"  faith"  of  Matthew  and  the  "  love"  of  Luke.  Sec  on  Mark 
12.  29,  32,  33.  Tlie  same  tendency  to  merge  greater  duties 
in  less  besets  even  the  children  of  God;  but  it  is  the  cha- 
racteristic 0/  hypocrites,  tliese  oiiglit  ye  to  liiive  done, 
and  not  to  leave  the  other  undone— There  is  no  need 
for  one  set  of  duties  to  jostle  out  another;  but  it  is  to  ho 
carefully  noted  that  of  the  greater  duties  our  Lord  says, 
"  Ye  ought  to  have  done"  them,  while  of  the  lesser  He 
merely  says,  "Ye  ought  not  to  leave  them  undone."  21. 
Ye  blind  guides,  -which  strain  at  a  gnat— The  proper 
rendering— as  in  the  older  English  translations,  and  per- 
haps our  own  as_it  came  from  the  translators'  hands— evi- 
dently is, 'strain  out.'  It  was  the  custom,  says  Trench. 
of  the  stricter  Jews  to  strain  their  wine,  vinegar,  and 
other  potables  through  linen  or  gauze,  lest  unawares  they 
should  drink  down  some  little  unclean  insect  therein, 
and  thus  transgress  (Leviticus  11.  20,  23,  41,  42)— just  as  the 
Buddhists  do  now  in  Ceylon  and  Hindostan— and  to  this 
custom  of  theirs  our  Lord  here  refers,  and  s%valIow  a 
camel— the  largest  animal  the  Jews  knew, as  the  "gnat" 
was  the  smallest;  both  were  by  the  law  taickan.  3ii. 
witliin  tlicy  are  full  of  extortion- In  Luke  (11.  3y)  th« 

55 


Hypocrisy  and  Blmdness  Denounced. 


MATTHEW  XXIII. 


Christ's  Lamentation  over  Jerusalem. 


same  word  is  rendered  "ravening,"'  j.  e.,  'rapacity.'  36. 
Thou  bllud  Pharisee,  eleause  flrst  that  ^vhlch  Is 
within  the  cup  and  platter,  that  the  outside  of  them 
n»ay  he  clean  also— In  Luke  (11.40)  it  is,  "Ye  fools,  did 
not  He  that  made  that  which  is  without  make  that  which 
is  within  also?"— 'He  to  whom  belongs  the  outer  life, and 
of  right  demands  its  subjection  to  Himself,  is  the  inner 
man  less  His?'  A  remarkable  example  this  of  our  Lord's 
power  of  drawing  the  most  striking  illustrations  of  great 
truths  from  the  most  familiar  objects  and  incidents  in 
life.  To  these  words,  recorded  by  Luke,  He  adds  the  fol- 
lowing, involving  a  principle  of  immense  value:  "But 
rather  give  alms  of  such  things  as  ye  have,  and  behold, 
all  things  are  clean  unto  you"  (Luke  11.  41).  As  the  greed 
of  these  hypocrites  was  one  of  the  most  prominent  fea- 
tures of  their  character  (Luke  16. 14),  our  Lord  bids  them 
exemplify  the  opposite  character,  and  then  their  outside, 
ruled  by  this,  would  be  beautiful  in  the  eye  of  God,  and 
their  meals  would  be  eaten  with  clean  hands,  though 
never  so  fouled  with  the  business  of  this  worky  world. 
(See  Ecclesiastes  9.  7.)  37.  Woe  unto  you,  scrlhes  and 
Pharisees,  hypocrites!  for  ye  are  like  whlted— or 
•white-washed'— sepulchres— (Cf.  Acts  23.  3.)  The  process 
Of  white-washing  the  sepulchres,  as  Lightfoot  says,  was 
performed  on  a  certain  day  every  year,  not  for  ceremo- 
nial cleansing,  but,  as  the  following  words  seem  rather  to 
imply,  to  beautify  them,  ^vhich  Indeed  appear  heau- 
tifiil  outtvard,  but  are  -within  full  of  dead  men's 
bones,  and  of  all  uncleanness — What  a  powerful  way  of 
conveying  the  charge,  that  with  all  their  fair  show  their 
hearts  were  full  of  corruption!  (Cf.  Psalm  5.  9;  Romans 
3. 13.)  But  our  Lord,  stripping  off  the  figure,  next  holds 
up  their  iniquity  in  naked  colours.  Wherefore  ye  be 
witnesses  unto  yourselves,  that  ye  are  the  children  of 
them  which  killed  the  prophets— i.  e.,  'ye  be  witnesses 
that  ye  haye  inherited,  and  voluntarily  served  yourselves 
heirs  to,  the  truth-hating,  prophet-killing,  spirit  of  your 
fathers.'  Out  of  pretended  respect  and  honour,  they  re- 
paired and  beautified  the  sepulchres  of  the  prophets,  and 
with  whining  hypocrisy  said,  'If  we  had  been  in  their 
days,  how  differently  should  we  have  treated  these 
prophets?'  while  all  the  time  they  were  witnesses  to 
themselves  that  they  were  the  children  of  them  that  killed 
the  prophets,  convicting  themselves  dally  of  as  exact  a 
resemblance  in  spirit  and  character  to  the  very  classes 
over  whose  deeds  they  pretended  to  mourn,  as  child  to 
parent.  In  Luke  11.  44  our  Lord  gives  another  turn  to 
this  figure  of  a  grave:  "Ye  areas  graves  which  appear 
not,  and  the  men  that  walk  over  them  are  not  aware  of 
them."  As  one  might  unconsciously  walk  over  a  grave 
concealed  from  view,  and  thus  con  tract  ceremonial  defile- 
ment, so  the  plausible  exterior  of  the  Pharisees  kept  peo- 
ple from  perceiving  the  pollution  they  contracted  from 
coming  in  contact  with  such  corrupt  characters.  33.  Ye 
serpents,  ye  generation  of  vipers,  hoiv  can  ye  escape 
the  damnation  of  hell  7 — In  thus,  at  the  end  of  His  min- 
istrj',  recalling  the  words  of  the  Baptist  at  the  outset  of 
his,  our  Lord  would  seem  to  intimate  that  the  onlydiflTer- 
ence  between  their  condemnation  now  and  then  was,  that 
now  they  were  ripe  for  their  doom,  which  they  were  not 
then.  3*.  "Wherefore,  behold,  I  send  unto  you  proph- 
ets, and  -wise  men,  and  scribes — The  J  here  is  emphatic: 
'I  am  sending,'  i.  e.,  'am  about  to  send.'  In  Luke  11.  49 
the  variation  is  remarkable:  "Therefore  also,  said  the 
Wisdom  of  God,  I  will  send  them,"  &c.  "What  precisely  is 
m.eant  by  "the  wisdom  of  God"  here.  Is  somewhat  diffi- 
cult to  determine.  To  us  it  appears  to  be  simply  an  an- 
nouncement of  a  purpose  of  the  Divine  "Wisdom,  in  the 
high  style  of  ancient  prophecy,  to  send  a  last  set  of  mes- 
sengers whom  the  people  would  reject,  and  rejecting, 
would  fill  up  the  cup  of  their  iniquity.  But,  whereas  in 
Luke  it  is  '  I,  the  Wisdom  of  God,  will  send  them,'  in  Mat- 
thew it  is 'I,  Jesus,  am  sending  them;'  language  only 
oefltting  the  one  sender  of  all  the  prophets,  the  Lord  God 
of  Israel  now  in  the  flesh.  They  are  evidently  evangelical 
messengers,  but  called  by  the  familiar  Jewish  names  of 
'prophets,  wise  men,  and  scribes,"  whose  counterparts 
were  the  inspired  and  gifted  servants  of  the  Lord  Jesus ; 
56 


for  in  Luke  (11.49)  it  is  "prophets  and  apostles."  xmtn 
the  blood  of  Zacharlas  son  of  Barachlas,  -whom  ye 
8lc-»v  bet-*veen  the  temple  and  the  altar — As  there  is  no 
record  of  any  fresh  murder  answering  to  this  description, 
probably  the  allusion  is  not  to  any  recent  murder,  but  to 
2  Chronicles  24.  20-22,  as  the  last  recorded  and  most  suit- 
al)le  case  for  illustration.  And  as  Zacharias'  last  words 
were,  "The  Lord  require  it,"  so  they  are  here  warned  that 
of  that  generation  it  should  be  required.  36.  "Verily  I 
say  unto  you,  All  these  things  shall  come  upon  this 
generation — As  it  was  only  in  the  last  genei-ation  of 
them  that  "  the  iniquity  of  the  Amorites  was  full"  (Gen- 
esis 15.  16),  and  then  the  abominations  of  ages  were  at 
once  completely  and  awfully  avenged,  so  the  iniquity  of 
Israel  was  allowed  to  accumulate  from  age  to  age  till  in 
that  generation  it  came  to  the  full,  and  the  whole  collected 
vengeance  of  heaven  broke  at  once  over  its  devoted  head. 
In  the  first  French  Revolution  the  same  awful  principle 
was  exemplified,  and  Christendom  has  not  done  with  it  pet. 

Lamentation  over  Jerusalem,  and  Farewell  to  the  Temple 
{v.  37-39).  3T.  O  Jerusalem,  Jerusalem,  thou  that  killest 
the  propliets,  and  stonest  them  -vrhich  are  sent  unto 
thee,  &c.— How  ineffably  grand  and  melting  Is  this  apos- 
trophe! It  is  the  very  heart  of  God  pouring  itself  forth 
through  human  flesh  and  speech.  It  is  this  incarnation 
of  the  innermost  life  and  love  of  Deity,  pleading  with 
men,  bleeding  for  them,  and  ascending  only  to  open  His 
arms  to  them  and  win  them  back  by  the  power  of  this 
story  of  matchless  love,  that  has  conquered  the  world, 
that  will  yet  "draw  all  men  unto  him,"  and  beautify  and 
ennoble  Humanity  itself!  "Jerusalem"  here  does  not 
mean  the  mere  city  or  its  inhabitants;  nor  is  it  to  be 
viewed  merely  as  the  metropolis  of  the  nation,  but  as  the 
centre  of  their  religious  life—"  the  city  of  their  solemnities, 
whither  the  tribes  went  up,  to  give  thanks  unto  the  name 
of  the  Lord ;"  and  at  this  moment  it  was  full  of  them.  It 
is  the  whole  family  of  God,  then,  which  is  here  apos- 
trophized by  a  name  dear  to  every  Jew,  recalling  to  him 
all  that  was  distinctive  and  precious  in  his  religion.  The 
Intense  feeling  that  sought  vent  in  this  utterance  comes 
out  flrst  in  the  redoubling  of  the  opening  word— "  Jerusa- 
lem, Jerusalem  !"  but,  next,  in  the  picture  of  it  which  He 
draws — "that  killest  the  prophets,  and  stonest  them 
which  are  sent  unto  thee !"— not  content  with  spurning 
God's  messages  of  mercy,  that  canst  not  suffer  even  the 
messengers  to  live !  When  He  adds,  "  How  often  would  I 
have  gathered  thee !"  He  refers  surely  to  something  be- 
yond the  six  or  seven  times  that  He  visited  and  taught  in 
Jerusalem  while  on  earth.  jTo  doubt  it  points  to  "the 
prophets,"  whom  they  "killed,"  to  "them  that  were  sent 
unto  her,"  whom  they  "stoned."  But  whom  would  He 
have  gathered  so  often?  "Thee,"  truth-hating,  mercy- 
spurning,  prophet-killing  Jerusalem— how  often  would  I 
have  gathered  thee!  Compare  with  this  that  affecting 
clause  in  the  great  ministerial  commission,  "that  repent- 
ance and  remission  of  sins  should  be  preached  in  His 
name  among  all  naXions,  beginning  at  Jerusalem!"  (lj\x\s.e 
24.  47).  What  encouragement  to  the  heart-broken  at  their 
own  long-continued  and  obstinate  rebellion !  But  we 
have  not  yet  got  at  the  whole  heart  of  this  outburst. 
I  would  have  gathered  thee,  He  says,  "even  as  a  hen 
gathereth  her  chickens  under  her  wings."  Was  ever 
imagery  so  homely  invested  with  such  grace  and  such 
sublimity  as  this,  at  our  Lord's  touch?  And  yet  how  ex- 
quisite the  figure  itself— of  protection,  rest,  warmth,  and 
all  manner  of  conscious  well-being  in  those  poor,  de- 
fenceless, dependent  little  creatures,  as  they  creep  under 
and  feel  themselves  overshadowed  by  the  capacious  and 
kindly  wing  of  the  mother-bird!  If,  wandering  beyond 
hearing  of  her  peculiar  call,  they  are  overtaken  by  a 
storm  or  attacked  by  an  efiemy,  what  can  they  do  but  in 
the  one  case  droop  and  die,  and  in  the  other  submit  to  be 
torn  in  pieces?  But  if  they  can  reach  in  time  their  place 
of  safety,  under  the  mother's  wing,  in  vain  will  any  ene- 
my try  to  drag  them  thence.  For  rising  into  strength, 
kindling  Into  fury,  and  forgetting  herself  entirely  in  her 
young,  she  will  let  the  last  drop  of  her  blood  be  shed  out 
and  perish  in  defence  of  her  precious  charge,  rather  than 


Tlie  Destruction  of  the  Temple. 


MATTHEW  XXIV,  XXV. 


Parable  of  the  Ten  Virgins 


yield  them  to  an  enemy's  talons.  How  significant  all 
this  of  what  Jesus  is  and  does  for  men !  Under  His  great 
Mediatorial  wing  would  He  have  "gatliered"  Israel.  For 
the  figure,  see  Deuteronomy  32. 10-12;  Ruth  2. 12;  Psalm 
17.  8;  36.  7;  61.  4;  63.  7;  91.4;  Isaiah  31.  5;  Malachi  4.  2.  The 
ancient  rabbins  had  a  beautiful  expression  for  proselytes 
from  the  heathen— tliat  they  had  'come  under  the  wings 
of  the  Shekinah.'  For  this  last  word,  see  on  v.  38.  But 
what  was  the  result  of  all  this  tender  and  mighty  love? 
The  answer  is,  "And  ye  would  not."  O  mysterious  word ! 
mysterious  the  resistance  of  such  patient  Love— myste- 
rious the  liberty  of  self-undoing!  The  awful  dignity  of 
the  will,  as  here  expressed,  miglit  make  tlie  ears  to  tingle. 
38.  Bcliold,  your  house — tlie  Temple,  beyond  all  doubt; 
but  llieir  house  now,  not  the  Lord's.  See  on  ch.  22.  7.  Is 
left  unto  you  desolate — 'deserted ;'  i.  e.,  of  its  Divine  In- 
habitant. But  who  is  that?  Hear  the  next  words:  39. 
For  I  say  unto  you— and  these  were  His  last  words  to  the 
impeniteut  nation:  see  opening  remarks  on  Mark  13. — 
Ye  sliall  not  see  me  liencefortU— Wliat?  Does  Jesus 
mean  that  He  was  Himself  tlie  Lord  of  the  temple,  and 
that  it  became  "deserted"  when  He  finally  left  it?  It  is 
even  so.  Now  is  thy  fate  sealed,  O  Jerusalem,  for  the 
glory  is  departed  from  thee!  That  glory,  once  visible  in 
the  holy  of  holies,  over  the  mercy-seat,  when  on  the  day 
of  atonement  the  blood  of  typical  expiation  was  sprinkled 
on  it  and  in  front  of  it — called  by  the  Jews  the  Shekinah, 
or  tlie  Dwelling,  as  being  the  visible  pavilion  of  Jehovah 
— that  glory,  which  Isaiah  (ch.  6.)  saw  in  vision,  the  be- 
loved disciple  says  was  the  glory  of  Christ  (John  12.  41). 
Though  it  was  never  visible  in  the  second  temple,  Haggai 
foretold  that  "<7ie  glory  of  that  latter  hotise  should  be  greater 
than  of  t?ie former"  (ch.  2. 9),  because  "the  Lord  whom  they 
sought  was  suddenly  to  come  to  His  temple"  (Malachi  3. 
1),  not  in  a  mere  bright  cloud,  but  enshrined  in  living 
Humanity !  Yet  brief  as  well  as  "  sudden"  was  the  mani- 
festation to  be:  for  tlie  words  He  was  now  uttering  were 
to  be  His  VERY  LAST  withlii  its  precincts,  till  ye  sliall 
say,  Blesscfl  is  lie  that  coineth  in  the  name  of  the 
Xiord — I.  e.,  till  those  "Hosannas  to  the  Son  of  David" 
witii  wliich  the  multitude  had  welcomed  Him  into  the 
city— instead  of  "sore  displeasing  the  chief  priests  and 
scribes"  (ch.  21. 15)— should  break  forth  from  the  whole 
nation,  as  their  glad  acclaim  to  their  once  pierced  but 
now  acknowledged  Messiah.  That  such  a  time  will  come 
is  clear  fiom  Zechariah  12.10;  Romans  11.26;  2  Corin- 
thians 3. 15, 16,  &c.  In  what  sense  they  shall  then  "  see 
Him"  may  be  gathered  from  Zechariali  2.  10-13;  Eze- 
kiel  37.  2;j-28;  39.  28,  29,  &c. 

CHAPTER   XXIV. 

Ver.  1-51.  Christ's  Prophecy  of  the  Destruction  of 
Jerusalem,  and  Warnings  suggested  by  it  to  Pre- 
pare FOB  His  Second  Coming.  (=Mark  13. 1-37 ;  Luke 
21. 5-36.)    For  the  exposition,  see  on  Mark  13. 1-37. 

CHAPTER   XXV. 

Ver.  1-13.  Parable  of  the  Ten  Virgins.  This  and 
the  following  parable  are  in  Matthew  alone.  1.  Then— 
at  the  time  referred  to  at  the  close  of  the  preceding  chap- 
ter, the  time  of  the  Lord's  Second  Coming  to  reward  His 
faithful  servants  and  take  vengeance  on  tlie  faithless. 
Tlien  shall  the  kingdom  of  heaven  he  likened  unto 
ten  virgins,  which  took  their  lantps,  and  w'ent  forth 
to  meet  tlic  Ijridegioom- This  supplies  a  key  to  the 
parable,  whose  object  is,  in  the  main,  the  same  as  that  of 
the  last  parable— to  illustrate  (he  vigilant  and  expectant  at- 
titude of  faith,  in  respect  of  which  believers  are  described 
a£  "they  that  look  for  Ilim"  (Hebrews  9.  28),  and  "love 
His  appearing  '  (2  Timothy  4.  8).  In  the  last  parable  it 
was  that  of  servants  waiting  for  their  absent  Lord;  in 
this  It  is  that  of  virgin  attendants  on  a  Bride,  whose  duty 
It  was  to  go  forth  at  night  with  lamps,  and  be  ready  on 
the  appearance  of  the  Bridegroom  to  conduct  the  Bride  to 
his  house,  and  go  in  with  him  to  the  marriage.  This  ert- 
tlre  and  beautiful  change  of  figure  brings  out  the  lesson 


of  the  former  parable  in  quite  a  new  light.  But  let  it  be 
observed  that,  just  as  in  the  parable  of  the  Marriage  Sup- 
per, so  in  this — the  Bride  does  not  come  into  view  at  all  in 
this  parable;  the  Virgins  and  the  Bridegroom  holding 
forth  all  the  intended  instruction:  nor  could  believers  be 
represented  botli  as  Bride  and  Bridal  Attendants  without 
incongruity.  !3.  And  five  of  them  -were  wise,  and  five 
were  foolish— They  are  not  distinguished  into  good  and 
bad,  as  Trench  observes,  but  into  "wise"  and  "foolish" 
—just  as  in  ch.  7.  25-27  those  who  reared  their  house  for 
eternity  are  distinguished  into  "wise"  and  "foolish  build- 
ers;" because  in  both  cases  a  certain  degree  of  good- 
will towards  the  truth  is  assumed.  To  make  anything 
of  the  equal  number  of  both  classes  would,  we  think,  be 
precarious,  save  to  warn  us  liow  large  a  portion  of  tliose 
who,  up  to  the  last,  so  nearly  resemble  those  that  love 
Christ's  appearing  will  be  disowned  by  Him  when  He 
comes.  3.  They  that  were  foolish  took  their  lamps, 
and  took  no  oil  -with  them :  4:.  But-  the  -ivise  took 
oil  In  their  vessels  wltli  their  lantps — What  are  these 
"lamps"  and  this  "oil?"  Many  answers  have  been  given. 
But  since  the  foolish  as  well  as  the  wise  took  their  lamps 
and  went  forth  with  them  to  meet  the  Bridegroom,  these 
liglited  lamps,  and  this  advance  a  certain  way  in  com- 
pany with  the  wise,  must  denote  that  Christian  profession 
which  is  common  to  all  who  bear  the  Christian  name; 
while  the  insufficiency  of  this  without  something  else,  of 
whicli  they  never  possessed  themselves,  shows  tliat  "the 
foolisli"  mean  tliose  who,  with  all  that  is  common  to  them 
with  real  Christians,  lack  the  essential  preparation  for  meet- 
ing Christ.  Then,  since  the  wisdom  of  "the  wise"  con- 
sisted in  their  taking  with  their  lamps  a  supply  oj  oil  in 
their  vessels,  keeping  tlieir  lamps  burning  till  the  Bride- 
groom came,  and  so  fitting  them  to  go  in  with  Him  to  the 
marriage,  this  supply  of  oil  must  mean  that  inivard  reality 
of  grace  which  alone  will  stand  when  He  appeareth  whose 
eyes  are  as  a  flame  of  fire.  But  this  Is  too  general ;  for  it 
cannot  be  for  nothing  that  this  inward  grace  is  here  set 
forth  by  the  familiar  symbol  of  oil,  by  which  the  Spirit  of 
all  grace  is  so  constantly  represented  in  Scripture.  Be- 
yond all  doubt,  this  was  what  was  symbolized  by  that 
precious  anointing  oil  with  which  Aaron  and  his  sons 
were  consecrated  to  the  priestly  office  (Exodus  30.  23-25, 
30);  by  "the  oil  of  gladness  above  His  fellows"  with 
which  Messiah  was  to  be  ahointed  (Psalm  45. 7;  Hebrews 
1. 9),  even  as  it  is  expressly  said,  that  "  God  givetli  not  the 
Spirit  by  measure  unto  Him"  (John  3. 34);  and  by  the  bowl 
full  of  golden  oil,  in  Zechariah's  vision,  which,  receiving 
its  supplies  from  the  two  olive  trees  on  either  side  of  it, 
poured  it  through  seven  golden  pipes  Into  the  golden 
lamp-stand  to  keep  it  continually  burning  brigiit  (Zech- 
ariah 4.)— for  the  prophet  is  expressly  told  that  it  was  to 
proclaim  the  great  truth,  "  Not  by  might,  nor  by  power, 
but  by  My  Spirit,  saith  the  Lord  of  hosts  [shall  tills  tem- 
ple be  built].  Who  art  thou,  O  great  mountain  [of  oppo- 
sition to  this  issue]?  Before  Zerubbabel  thou  shalt  be- 
come a  plain  [or,  be  swept  out  of  the  way],  and  he  shall 
bring  forth  the  head-stone  [of  the  temple],  with  shoutings 
[crying],  Grace,  grace  unto  it."  This  supply  of  oil, 
then,  representing  that  Inward  grace  which  distinguishes 
the  wise,  must  denote,  more  particularly,  that  "supply 
of  the  Spirit  of  Jesus  Christ,"  which,  as  it  is  the  source  of 
the  new  spiritual  life  at  the  first.  Is  the  secret  of  its  endur- 
ing character.  Everything  shoi-t  of  this  may  be  possessed 
by  "the  foolish;"  while  it  is  the  possession  of  this  that 
makes  "the  wise"  to  be  "ready"  when  the  Bridegroom 
appears,  and  fit  to  "go  in  with  Him  to  the  marriage." 
Just  so  in  the  parable  of  the  Sower,  the  stony-ground 
hearers,  "having  no  deepness  of  eartli"  and  "no  root  in 
themselves,"  though  they  spring  up  and  get  even  into  ear, 
never  ripen,  while  they  in  the  good  ground  bear  the  pre- 
cious grain.  4.  "IVhIle  the  bridegroom  tarried — So  in 
ch.  24.48,  "My  Lord  delayeth  His  coming;"  and  so  Peter 
says  sublimely  of  the  ascended  Saviour,  "Whom  the 
heaven  must  receive  until  the  times  of  restitution  of  all 
things"  (Acts3. 21,  and  cf.  Luke  19. 11, 12),  Christ "  tarries," 
among  other  reasons,  to  try  flic  faith  and  patience  of  His 
people— they  all  slumbered  ajidslept- the  wise  as  well 

57 


The  Parable  of  the  Ten  Virgins. 


MATTHEW  XXV. 


The  Parable  of  the  Talents. 


as  the  foolish.  The  world  "slumbered"  signifies,  simply, 
'nodded,'  or,  'became  drowsy;"  while  the  world  "slept" 
Is  the  usual  Avord  for  '  lying  down  to  sleep ;'  denoting  two 
stages  of  spiritual  declension— flrst,  that  half-involuntary 
lethargy  or  drowsiness  which  is  apt  to  steal  over  one  wlio 
falls  into  inactivity;  and  tlien  a  conscious,  deliberate 
yielding  to  it,  after  a  little  vain  resistance.  Such  was  tlie 
state  alike  of  the  wise  and  the  foolish  virgins,  even  till 
the  cry  of  the  Bridegroom's  approach  awoke  tliem.  So 
likewise  in  the  parable  of  the  Importunate  "Widow: 
"  Wlien  the  Son  of  man  cometh,  shall  He  And  faith  on  the 
earth?"  (Luke  18.8).  6.  And  at  miclnight— t.  e.,  tlie  time 
when  the  Bridegroom  will  be  least  expected ;  for  "  tlie  day 
of  the  Lord  so  cometh  as  a  thief  in  the  night"  (1  Thessa- 
lonians  5.  2) — tKere  was  a  cry  Tuade,  Behold,  tlie  Bridc- 
^oom  cometh ;  go  yc  out  to  meet  Iiim — i.  e.,  *  Be  ready 
to  welcome  Him.'  7.  Then  all  those  virgins  arose,  and 
trimmed  their  lamps— the  foolish  virgins  as  well  as  the 
wise.  How  very  long  do  both  parties  seem  the  same — 
almost  to  the  moment  of  decision !  Looking  at  the  mere 
form  of  the  parable,  it  is  evident  that  the  folly  of  "  the 
foolish"  consisted  not  in  having  no  oil  at  all;  for  they 
must  have  Iiad  oil  enough  in  their  lamps  to  keep  them 
burning  up  to  this  moment:  their  folly  consisted  in  not 
making  provision  against  its  exhaustion,  by  taking  with 
their  lamp  an  oi^^)e«seiwherewitll  to  replenish  their  lamp 
from  time  to  time,  and  so  have  it  burning  until  the  Bride- 
groom should  come.  Are  we,  then — with  some  even  su- 
perior expositors— to  conclude  that  the  foolish  virgins 
must  represent  true  Christians  as  well  as  the  wise,  since 
only  true  Christians  have  the  Spirit,  and  that  the  differ- 
ence between  the  two  classes  consists  only  in  the  one 
having  the  necessary  watchfulness  which  the  other 
wants?  Certainly  not.  Since  the  parable  was  designed 
to  hold  forth  the  prepared  and  the  unprepared  to  meet 
Christ  at  His  coming,  and  how  the  unprepared  might,  up 
to  the  very  last,  be  confounded  with  the  prepared— tlie 
structure  of  the  parable  behooved  to  accommodate  itself  to 
this,  by  making  the  lamps  of  the  foolish  to  burn,  as  well 
as  those  of  the  wise,  up  to  a  certain  point  of  tl.me,  and  only 
then  to  discover  their  inability  to  burn  on  for  want  of  a 
fresh  supply  of  oil.  But  this  is  evidently  Just  a  structural 
device;  and  the  real  difference  between  the  two  classes 
who  profess  to  love  the  Loi-d^s  appearing  is  a  radical  one 
— the  possession  by  the  one  class  of  an  enduring  principle 
of  spiritual  life,  and  the  want  of  it  by  the  other.  8.  And 
the  foollsli  said  unto  the  ivlse,  Give  us  of  your  oil ;  for 
our  lamps  are  gone  out — rather,  as  in  the  margin,  'are 
going  out;'  for  oil  will  not  light  an  extinguished  lamp, 
though  it  will  keep  a  burning  one  from  going  out.  Ah! 
now  at  length  they  have  discovered  not  only  their  own 
folly,  but  the  wisdom  of  the  other  class,  and  they  do  hom- 
age to  it.  They  did  not  perhaps  despise  them  before,  but 
they  thought  them  righteous  overmuch;  now  they  are 
forced,  with  bitter  mortification,  to  wish  they  were  like 
them.  9.  But  the  -tvise  answered,  [Not  so] ;  lest  there  be 
not  enough  for  us  and  you— The  words  "  Not  so,"  it  will 
be  seen,  are  not  In  the  original,  where  the  reply  is  very  el- 
liptical—' In  case  there  be  not  enough  for  us  and  you.'  A 
truly  wise  answer  this.  'And  wlaat,  then,  if  we  shall 
share  it  with  you?  Why,  both  will  be  undone.'  but  go 
ye  rather  to  them  that  sell,  and  buy  for  yourselves — 
Here  again  it  would  be  straining  the  parable  beyond  its 
legitimate  design  to  make  it  teach  that  men  may  get  sal- 
vation even  after  they  are  supposed  and  required  to  have 
It  already  gotten.  It  is  merely  a  friendly  way  of  remind- 
ing them  of  the  proper  way  of  obtaining  the  needed  and 
precious  article,  with  a  certain  reflection  on  them  for 
having  it  now  to  seek.  Also,  when  the  parable  speaks  of 
"selling"  and  "buying"  that  valuable  article,  it  means 
simply, '  Go,  get  it  in  the  only  legitimate  way.'  And  yet 
the  word  "  buy"  is  significant ;  for  we  are  elsewhere  bidden, 
"buy  wiue  and  milk  without  money  and  without  price," 
and  "buy  of  Christ  gold  tried  in  the  fire,"  &c.  (Isaiah 
55.  1 ;  Revelation  3. 18).  Now,  since  what  we  pay  the 
demanded  price  for  becomes  thereby  our  own  property, 
the  salvation  which  we  thus  take  gratuitously  at  God's 
hands,  being  bought  In  His  own  sense  of  that  word, 
58 


becomes  ours  thereby  in  inalienable  possession.  (Cf. 
for  the  language,  Proverbs  23.23;  ch.  13.  44.)  10.  And 
ivliile  tliey  went  to  buy,  the  Bridegroom  came ;  and 
they  that  -^vcre  ready  ivent  In  with  him  to  the  mar- 
riage :  and  the  door  was  shut— They  are  sensible  of  their 
past  folly ;  they  have  taken  good  advice :  they  are  in  the 
act  of  getting  wliat  alone  they  lacked :  a  very  little  more, 
and  they  also  are  ready.  But  the  Bridegroom  comes  ;  the 
ready  are  admitted ;  "  the  door  is  shut,"  and  they  are  un- 
done. How  graphic  and  appalling  this  picture  of  one 
almost  saved — but  lost !  11.  Aftcr^vard  came  also  the 
other  virgins,  saying,  Liord,  Lord,  open  to  us— In  ch. 
7.  22  this  reiteration  of  the  name  was  an  exclamation 
rather  of  surprise;  here  it  is  a  piteous  cry  of  urgency, 
bordering  on  despair.  Ah!  now  at  length  their  eyes  are 
wide  open,  and  they  realize  all  the  consequences  of  their 
past  folly.  13.  But  he  answered  and  said.  Verily  I  say 
unto  you,  I  know  you  not— The  attempt  to  establish  a 
difference  between  "  I  know  you  not"  here,  and  "I  never 
knew  you''  in  ch.  7.  23— as  If  this  were  gentler,  and  so  im- 
plied a  milder  fate,  reserved  for  "the  foolish"  of  this  par- 
able—is to  be  resisted,  though  advocated  by  such  critics  as 
Olshausex,  Stiek,  and  Alford.  Besides  being  incon- 
sistent with  the  general  tenor  of  such  language,  and  par- 
ticularly the  solemn  moral  of  the  whole  {v.  13),  it  is  a  kind 
of  criticism  which  tampers  with  some  of  the  most  awful 
warnings  regarding  tlie  future.  If  it  be  asked  why  un- 
worthy guests  were  admitted  to  the  marriage  of  the 
King's  Son,  in  a  former  parable,  and  the  foolish  virgins 
are  excluded  in  this  one,  we  may  answer,  in  the  admir- 
able words  of  Gerhabd,  quoted  by  Tkench,  that  those 
festivities  are  celebrated  in  this  life,  in  the  Church  mili- 
tant; these  at  the  last  day,  in  the  Church  triumphant;  to 
those,  even  they  are  admitted  who  are  not  adorned  with 
the  wedding-garment ;  but  to  these,  only  they  to  whom  it 
is  granted  to  be  arrayed  in  fine  linen  clean  and  white, 
which  is  the  righteousness  of  saints  (Revelation  19.  8);  to 
those,  men  are  called  by  the  trumpet  of  the  Gospel ;  to 
these  by  tlie  trumpet  of  the  Archangel;  to  those,  who 
enters  may  go  out  from  them,  or  be  cast  out;  who  is  once 
introduced  to  these  never  goes  out,  nor  is  cast  out,  froni 
them  any  more  :  wherefore  it  is  said,  "  The  door  is  shut." 

13.  Watch  tlierefore ;  for  ye  Icno'w  neither  the  day 
nor  the  liour  -whei'dn  tile  Son  of  man  cometh.  This, 
the  moral  or  practical  lesson  of  the  wliole  parable,  needs 
no  comment. 

14-30.  PARABL.E  OF  THE  TALENTS.  Thls  parable,  while 
closely  resembling  it,  is  yet  a  different  one  from  that  of 
The  Pounds,  in  Luke  19. 11-27;  though  Calvin,  Olshatj- 
SEN,  Meyer,  &c.,.  identify  them— but  not  De  Wette  and 
Neander.  For  the  difference  between  the  two  parables, 
see  the  opening  remarks  on  that  of  The  Pounds.  While— 
as  Trench  observes  with  his  usual  felicity—'  the  virgins 
were  represented  as  luaiting  for  their  Lord,  we  have  the 
servants  working  for  Him;  there  the  inward  spiritual  life 
of  the  faithful  was  described;  here  his  external  activity. 
It  is  not,  therefore,  without  good  reason  that  they  appear 
in  tlieir  actual  order — that  of  the  Virgins  flrst,  and  of  the 
Talents  following— since  it  is  the  sole  condition  of  a  profit- 
able outward  activity  for  the  kingdom  of  God,  that  the 
life  of  God  be  diligently  maintained  within  the  heart.' 

14.  For  [the  kingdom  of  heaven  is]  as  a  man — The 
ellipsis  is  better  supplied  by  our  translators  in  the  corre- 
sponding passage  of  Mark  (13. 34), "  [For  the  Son  of  man  is] 
as  a  man,"  &c.,  travelling  into  a  far  country — or  more 
simply,  'going  abroad.'  The  idea  of  long  "tarrying"  is 
certainly  implied  liere,  since  it  is  expressed  in  v.  19.  ^vho 
called  Ills  o-wn  servants,  and  delivered  unto  them  his 
goods— Between  master  and  slttves  this  was  not  uncom- 
mon in  ancient  times.  Christ's  "servants"  here  mean  all 
who,  by  their  Christian  profession,  stand  in  the  relation 
to  Him  of  entire  subjection.  His  "goods"  mean  all  their 
gifts  and  endowments,  whether  original  or  acquired, 
natural  or  spiritual.  As  all  that  slaves  have  belongs  to 
their  master,  so  Christ  has  a  claim  to  everything  which 
belongs  to  His  people,  everything  which  may  be  turned 
to  good,  and  He  demands  its  appropriation  to  His  service, 
or,  viewing  it  otherwise,  they  flrst  offer  it  up  to  Him;  as 


771c  Farable  of  the  Talents 


MATTHEW  XXV. 


Description  of  the  Last  Judgment. 


beins  "not  their  own,  but  bought  with  a  price"  (1  Corin- 
thians 6. 19,  20),  and  He  "delivers  it  to  them"  again  to  be 
put  to  use  in  His  service.  15.  And  unto  one  lie  gave  live 
talents,  to  another  t^vo,  and  to  another  one — While 
Xhe  2>ropcyrti07i  of  gifts  is  different  in  each,  the  same  fidelity 
Is  required  of  all,  and  equally  rewarded.  And  thus  there 
is  perfect  equity,  to  every  n\an  according  to  liis  several 
nl>lllty— his  natural  capacity  as  enlisted  in  Christ's  ser- 
vice, and  his  opportunities  in  providence  for  employing 
the  gifts  bestowed  on  him.  and  stralglitway  toofe  liis 
JoTirney  — Cf.  ch.  21.  33,  where  the  same  departure  is 
ascribed  to  God,  after  setting  up  the  ancient  economy.  In 
both  cases,  it  denotes  the  leaving  of  men  to  the  action  of 
all  those  spiritual  laws  and  influences  of  Heaven  under 
Whicli  thoy  have  been  graciously  placed  for  their  own 
salvation  and  the  advancement  of  tlieir  Lord's  kingdom. 
16.  Tlien  he  tliat  liad  received  tlie  Ave  talents  -went 
and  traded  "witli  tlie  same — expressive  of  the  activity 
which  he  put  forth  and  the  labour  he  bestowed— and 
made  tliem  otlier  five  talents.  17.  And  lilieivise  l\e 
that  Iiad  received  t-»vo— rather, '  the  two'— he  also  gained 
otlier  two — each  doubling  what  he  received,  and  there- 
fore both  equally  faithful.  18.  But  he  tliat  liad  received 
one  Avcnt  and  digged  in  tlie  earth,  and  hid  Ills  lord's 
money — not  misspending,  but  simply  niaking  no  use  of  it. 
Naj-,  his  action  seems  that  of  one  anxious  that  the  gift 
should  not  be  misused  or  lost,  but  ready  to  be  returned, 
Just  as  he  got  it.  19.  After  a  long  time  the  lord  of 
those  servants  conietli  and  recUoneth  -with  them— That 
any  one — within  the  lifetime  of  the  apostles  at  least  — 
■with  such  woi'ds  before  them,  should  think  that  Jesus 
had  given  any  reason  to  expect  His  Second  Appearing 
•within  that  period,  would  seem  strange,  did  we  not  know 
the  tendency  of  enthusiastic,  ill-regulated  love  of  His 
appearing  ever  to  take  this  turn.  30.  Lord,  thou  dcliv- 
eredst  luito  me  five  talents ;  behold,  I  have  gained  be- 
sides tliem  five  talents  more— How  beautifullj'  does  this 
Illustrate  what  the  beloved  disciple  says  of  "  boldness  in 
the  day  of  judgment,"  and  his  desire  that  "when  He 
shall  appear  we  may  have  confidence,  and  not  be  ashamed 
before  Him  at  His  coming!"  (1  John  4.  17;  2.  28.)  31.  His 
lord  said  unto  him,  Well  done — a  single  word,  not  of 
bare  satisfaction,  but  of  warm  and  delighted  commenda- 
tion. And  from  what  Llpst- thou  hast  been  faithful 
over  a  fe^v  things,  I  will  make  thee  ruler  over  many 
things  .  .  .  3:3.  He  also  tliat  liad  received  t-»vo  talents 
came  .  .  .  good  and  faithful  servant :  thoii  hast  been 
faithful  over  a  feiv  things,  I  '^vill  malte  thee  ruler  over 
many  things — Both  are  commended  in  the  same  ter7ns,  and 
the  reward  of  both  is  precisely  the  satne,  (See  on  v.  15.)  Ob- 
serve also  the  contrasts:  'Thou  hast  been  faithful  as  a 
servant;  now  be  a  ruler— thon  hast  been  entrusted  with  a 
few  things  ;  now  have  dominion  over  many  things.'  enter 
thou  into  the  joy  of  thy  lord— tliy  Lord's  own  joy.  (See 
John  15.  11 ;  Hebrews  12.  2.)  24.  Then  he  which  had  re- 
ceived the  one  talent  came  and  said,  Lord,  I  lsnc-\v  thee 
that  tliou  ni-t  an  hard— or  '  harsh'— man— The  word  in 
Luke  (I'J.  21)  is  "  austere"- reaping  -tvherethou  hast  not 
80M-I1,  and  gathering  -where  thou  liast  not  stra-\ved — 
The  sense  is  obvious :  '  I  knew  thou  wast  one  whom  it 
•was  impossible  to  serve,  one  whom  nothing  would 
please:  exacting  what  was  impracticable,  and  dissatis- 
fied witlj  what  was  attainable.'  Thus  do  men  secretly 
think  of  God  as  a  hard  Master,  and  virtually  throw 
on  Him  the  blame  of  their  fruitlessness.  35.  And  I 
•*vas  afraid— of  making  matters  worse  by  meddling  with 
It  at  all— and  went  and  hid  thy  talent  in  the  earth 
—Tills  depicts  the  conduct  of  all  those  who  shut  up 
their  gifts  from  the  active  service  of  Christ,  without  ac- 
tually prostituting  them  to  unworthy  uses.  Fitly,  there- 
fore, may  It,  at  least,  comprehend  those,  to  whom  Trench 
refers,  who.  In  the  early  Church,  pleaded  that  they  had 
enough  to  do  with  their  own  souls,  and  were  afraid  of  los- 
ing lliem  in  trying  to  save  others;  and  so,  instead  of  being 
the  salt  of  the  earth,  thought  rather  of  keeping  their  own 
■altness  by  withdrawing  sometimes  Into  caves  and  wil- 
dernesses, from  all  those  active  ministries  of  love  by  which 
they  miglit  have  served  their  brethren.    Thou  wicked 


and  slothful  servant— "Wicked"  or  "  bad"  means  '  false- 
hearted,' as  opposed  to  the  others,  who  are  emphatically 
styled  "good  servants."  The  addition  of  "slothful"  is  to 
mark  the  precise  nature  of  his  wickedness :  it  consisted, 
it  seems,  not  in  his  doing  anythingagramsi,  but  simply  no- 
thing for  his  master.  Thou  knewest  that  I  reap  ^vhere 
I  sowed  not,  and  gather  >vhere  I  have  not  stra'ived — 
He  takes  the  servant's  own  account  of  his  demands,  as 
expressing  graphically  enough,  not  the  "hardness"  which 
he  had  basely  imputed  to  him,  but  simply  his  demand  of 
"  a  2^1'ofitable  return  for  the  gift  entrusted."  37.  thou 
ouglitest  therefore  to  have  put  my  money  to  the  ex- 
changers—or, '  the  bankers' — and  then  at  my  coming  I 
sliould  have  received  mine  o-wn  with  usury— or  '  in- 
terest.' 39.  For  unto  every  one  tliat  hatli  sliall  be 
given,  &c.  See  on  ch.  13.12.  30.  And  cast  ye— 'cast  ye 
out'— the  unprolltable  servant — 'the  useless  servant,' 
that  does  his  Master  no  service— into  outer  darkness — 
'the  darkness  which  is  outside.'  On  this  expression  see  on 
ch.  22. 13.  there  shall  be  -weeping  and  guaslilng  of  teeth 
— Seeonch.  13.42. 

31-46.  The  Last  Judgment,  The  close  connection  be- 
tween this  sublime  scene— peculiar  to  Matthew— and  the 
two  preceding  parables  is  too  obvious  to  need  pointing 
out.  31.  When  the  Son  of  man  shall  come  in  his  glory 
— His  personal  glory — and  all  the  holy  angels  -tvith  him 
—See  Deuteronomy  33.  2 ;  Daniel  7.  9,  10 ;  Jude  14 ;  with 
Hebrews  1.  C;  1  Peter  3.  22— then  shall  he  sit  upon  the 
throne  of  his  glory — the  glory  of  His  judicial  authority. 
33.  And  before  liim  sliall  be  gatliered  all  nations — or, 
'  all  the  nations.'  That  this  should  be  understood  to  mean 
the  heathen  nations,  or  all  except  believers  in  Christ,  will 
seem  amazing  to  any  simple  reader.  Yet  this  is  the  ex- 
position of  Olshatjsen,  Stier,  Keil,,  Alford  (though 
latterly  with  some  diffidence),  and  of  a  number,  though 
not  all,  of  those  who  hold  that  Christ  will  come  the  .second 
time  befoi'e  the  millennium,  and  that  the  saints  will  bo 
caught  up  to  meet  Him  in  the  air  before  His  appearing. 
Their  chief  argument  is,  the  Impossibility  of  any  that 
ever  knew  the  Lord  Jesus  wondering,  at  the  Judgment 
Day,  that  they  should  be  thought  to  ha-ve  done— or  left 
undone— anything  "unto  Christ."  To  that  we  shall  ad- 
vert when  we  come  to  it.  But  here  we  may  just  say,  that 
if  this  scene  do  not  describe  a  personal,  public,  final  judg- 
ment on  men,  according  totheti-eatment  they  have  given 
to  Christ — and  consequently  men  within  the  Christian 
pale— we  shall  have  to  consider  again  whether  our  Lord's 
teaching  on  the  greatest  themes  of  human  interest  does 
indeed  possess  that  Incomparable  simplicity  and  trans- 
parency of  meaning  which,  by  universal  consent,  has 
been  ascribed  to  it.  If  it  be  said.  But  how  can  this  be  the 
general  judgment,  if  only  those  within  the  Christian  pale 
be  embraced  by  it?— we  answer.  What  is  here  described, 
as  it  certainly  does  not  meet  the  case  of  all  the  family  of 
Adam,  is  of  course  so  far  not  general.  But  we  liave  no 
right  to  conclude  that  the  whole  "judgment  of  the  great 
day"  will  be  limited  to  the  points  of  view  here  presented. 
Other  explanations  will  come  up  in  the  course  of  our  ex- 
position, and  he  shall  separate  them— now  for  tlie  first 
time;  the  two  classes  having  been  mingled  all  along  up 
to  this  awful  moment  — as  a  shepherd  divideth  Iilg 
sheep  from  the  goats— (See  Ezekiel  34.  17.)  33.  And  he 
sliall  set  the  sheep  on  his  riglit  hand— the  side  of  honour 
(1  Kings  2.  19;  Psalm  45.9;  110.1,  &c.)— but  the  goats  on 
the  left— the  side  consequently  of  dishonour,  34.  Then 
shall  the  King— Magnificent  title,  here  for  the  first  and 
only  time,  save  in  parabolical  language,  given  to  Himself 
by  the  Lord  Jesus,  and  that  on  the  eve  of  His  deepest 
humiliation!  It  is  to  intimate  that  in  then  addressing 
the  heirs  of  the  kingdom,  He  will  2nU  on  all  his  regal  ma- 
jesty—imy  unto  them  on  his  right  hand,  Come  —  the 
same  sweet  word  wltli  which  He  had  so  long  invited  all 
the  weary  and  heavy  laden  to  come  unto  Him  for  rest. 
Now  it  is  addressed  exclusively  to  such  as  have  come  and 
found  rest.  It  Is  still  "Come,"  and  to  "rest"  too;  but  to 
rest  in  a  higher  style,  and  in  another  region— ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  Uic  foundation  of  tlie  world— The  whole  story  ol 

59 


Description  of  the  Last  JudgmerU. 


MATTHEW  XXVI. 


The  Sentence  of  the  Accursed. 


this  their  blessedness  is  given  by  the  apostle,  in  words 
which  seem  but  an  expression  of  these:  "Blessed  be  the 
God  and  P'ather  of  our  Lord  Jesus  Christ,  who  hatli  blessed 
us  with  all  spiritual  blessings  in  heavenly  places  in 
Christ;  according  as  He  hath  chosen  us  in  Him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  with- 
out blame  before  Him  in  love."  They  were  chosen  from 
everlasting  to  the  possession  and  enjoyment  of  all  spirit- 
ual blessings  in  Christ,  and  so  chosen  in  order  to  be  holy 
and  blameless  in  love.  Tliis  is  the  holy  love  whose  prac- 
tical manifestations  the  King  is  about 'to  recount  in  de- 
tail ;  and  thus  we  see  that  their  whole  life  of  love  to  Christ 
is  the  fruit  of  an  eternal  purpose  of  love  to  them  in  Christ, 
35.  For  I  was  an  hungered  .  .  .  tHlrsty  .  .  .  a  stranger 
.  .  .  36.  Naked.  .  .  .  sIcU  .  .  .  prison,  and  ye  came  tinto 
me.  3T-39.  Tlieu  sliall  the  righteous  ausiver  him,  <&c. 
40.  And  the  King  shall  ans-wer  and  say  unto  them. 
Verily  I  say  unto  you,  &c.— Astonishing  dialogue  this 
between  the  King,  from  the  Throne  of  His  glory,  and  His 
wondering  people !  "  I  was  an  hungered,  and  ye  gave  Me 
meat,"  &c.— 'Not  we,'  they  reply.  'We  never  did  that. 
Lord :  We  were  born  out  of  due  time,  and  enjoyed  not  the 
privilege  of  ministering  unto  Thee.'  'But  ye  did  it  to 
these  My  brethren,  now  beside  you,  when  cast  upon  your 
love.'  ' Truth,  Lord,  but  was  that  doing  it  to  Thee ?  Thy 
name  was  indeed  dear  to  us,  and  we  thought  it  an  honour 
too  great  to  suffer  shame  for  it.  When  among  the  desti- 
tute and  distressed  we  discerned  any  of  the  household  of 
faith,  we  will  not  deny  that  our  hearts  leapt  within  us  at 
the  discovery,  and  when  their  knock  came  to  our  dwell- 
ing, "our  bowels  were  moved,"  as  though  "our  Beloved 
Himself  had  put  in  His  hand  by  the  hole  of  the  door." 
Sweet  was  the  fellowship  we  had  with  them,  as  if  we  had 
"entertained  angels  unawares;"  all  difference  between 
giver  and  receiver  sonaehow  melted  away  under  the 
beams  of  that  love  of  Thine  which  knit  us  together ;  nay, 
rather,  as  they  left  us  with  gratitude  for  our  poor  givings, 
we  seemed  the  debtors— not  they.  But,  Lord,  were  we  all 
that  time  in  company  with  Thee?'  'Yes,  that  scene  was 
all  with  Me,'  replies  the  King— 'Me  in  the  disguise  of  My 
poor  ones.  The  door  shut  against  Me  by  others  was  opened 
by  you  — "  Ye  took  Me  in."  Apprehended  and  imprisoned 
by  the  enemies  of  the  truth,  5'e  whom  the  truth  had 
made  free  sought  Me  out  diligently  and  found  Me;  visit- 
ing Me  in  My  lonely  cell  at  the  risk  of  your  own  lives, 
and  cheering  My  solitude ;  ye  gave  Me  a  coat,  for  I  shiv- 
ered ;  and  then  I  felt  warm.  With  cups  of  cold  water 
j'e  moistened  My  parched  lips;  when  famished  with 
hunger  ye  supplied  Me  with  crusts,  and  my  spirit 
revived  — "Ye  did  it  uis'to  Me."'  What  thoughts 
crowd  upon  us  as  we  listen  to  such  a  description  of 
the  scenes  of  the  Last  Judgment!  And  in  the  light 
of  this  view  of  the  heavenly  dialogue,  how  bald  and 
wretched,  not  to  say  unscriptural,  is  that  view  of  it  to 
which  we  referred  at  the  outset,  which  makes  it  a  dia- 
logue between  Christ  and  heathens  wlio  never  heard  of 
His  name,  and  of  course  never  felt  any  stirrings  of  His 
love  in  their  hearts !  To  us  it  seems  a  poor,  superficial 
objection  to  the  Christian  view  of  this  scene,  that  Chris- 
tians could  never  be  supposed  to  ask  such  questions  as 
the  "blessed  of  Christ's  Father"  are  made  to  ask  here. 
If  there  were  any  difBculty  in  explaining  this,  the  diffi- 
culty of  the  other  view  is  such  as  to  make  it,  at  least,  in- 
sufferable. But  there  is  no  real  difficulty.  The  surprise 
expressed  is  not  at  their  being  told  that  they  acted  from 
love  to  Christ,  but  that  Christ  Himself  was  the  Personal 
Object  of  all  their  deeds:  that  they  found  Him  hungry, 
and  supplied  Him  with  food:  that  they  brought  water  to 
ifiw, and  slaked  His  thirst;  that  seeing  jyi>w  naked  and 
shivering,  they  put  warm  clothing  upon  Him,  paid  Him 
visits  when  lying  in  prison  for  the  truth,  and  sat  by  His 
bedside  when  laid  down  with  sickness.  This,  this  is  the 
astonishing  interpretation  which  Jesus  says  "the  King" 
will  give  to  them  of  their  own  actions  here  below.  And 
will  any  Christian  reply, '  How  could  this  astonish  them? 
Does  not  every  Christian  know  that  He  does  these  very 
things,  when  He  does  them  at  all,  just  as  they  are  here 
60 


represented?'  Nay,  rather,  is  it  conceivable  that  they 
should  not  be  astonished,  and  almost  doubt  their  own 
ears,  to  hear  sucli  an  account  of  their  own  actions  upon 
earth  ft-om  the  lips  of  the  Judge  ?  And  remember,  that 
Judge  has  come  in  His  glory,  and  now  sits  upon  the 
throne  of  His  glory,  and  all  the  holy  angels  are  with 
Him;  and  tliat  it  is  from  those  glorified  Lips  that  the 
words  come  forth,  'Ye  did  all  this  unto  Me.'  Oh  can  we 
imagine  such  a  word  addressed  to  ourselves,  and  then 
fancy  ourselves  replying,  'Of  course  we  did— To  whom 
else  did  we  anything?  It  must  be  others  than  we  that 
are  addressed,  who  never  knew,  in  all  their  good  deeds, 
what  tliey  were  about?'  Rather,  can  we  imagine  our- 
selves not  overpowered  witli  astonisliment,  and  scarcely 
able  to  credit  the  testimony  borne  to  us  by  the  King?  41. 
Then  shall  he  say  also  unto  them  on  the  left  hand,  De- 
pai-t  from  me,  ye  cursed,  &c. — 'As  for  you  on  the  left  liand, 
ye  did  nothing  for  Me.  I  came  to  you  also,  but  ye  knew 
Me  not:  ye  had  neitlier  warm  affections  nor  kind  deeds 
to  bestow  upon  Me :  I  was  as  one  despised  in  your  eyes.' 
'In  our  eyes.  Lord?  We  never  saw  Thee  before,  and 
never,  sure,  behaved  we  so  to  Thee.'  'But  thus  ye  treated 
these  little  ones  that  believe  in  Me  and  now  stand  oix  My 
right  hand.  In  the  disguise  of  these  poor  members  of 
Mine  I  came  soliciting  your  pity,  but  j^e  shut  up  your 
bowels  of  compassion  from  Me:  T  asked  relief,  but  ye  had 
none  to  give  Me.  Talte  back  therefore  your  own  coldness, 
your  own  contemptuous  distance :  Ye  bid  Me  away  from 
your  presence,  and  now  I  bid  you  from  Mine— Depart 
from  Me,  ye  cursed  P  46.  And  these  shall  go  a-\vay — 
these  "cursed"  ones.  Sentence,  it  should  seem,  was  first 
pronounced— \n  the  hearing  of  tlie  wicked— upon  the  right- 
eous, who  thereupon  sit  as  assessors  in  the  judgment 
upon  the  wicked  (1  Corinthians  6.  2);  but  sentence  is  first 
executed,  it  should  seem,  upon  the  wicked,  in  the  siglit  of 
tlie  rigliteous— wliose  glory  will  thus  not  be  beheld  by  tlie 
wicked,  wliile  their  descent  into  "their  ewn  place"  will 
be  witnessed  by  tlie  rigliteous,  as  Bengel  notes,  into 
everlasting  punishment  —  or,  as  in  v.  41,  "everlasting 
fire,  prepared  for  the  devil  and  his  angels."  Cf.  ch.  13.42; 
2  Thessalonians  1.  9,  &c.  This  is  said  to  be  "prepared  for 
tlie  devil  and  his  angels,"  because  they  were  "first  in 
transgression."  But  both  have  one  doom,  because  one 
unholy  character,  hut  tlie  righteous  Into  life  eteri»al— 
'life  everlasting.'  The  word  in  both  clauses,  being  in  the 
original  the  same,  sliould  have  been  the  same  in  the 
translation  also.  Thus  the  decisions  of  this  awful  day 
will  be  final,  irreversible,  unending. 

CHAPTER    XXVI. 

Ver.  1-16.  Christ's  Final  Announcement  of  His 
Death,  as  now  within  Two  Days,  and  the  Simulta- 
neous   CONSPIKACY    OF    THE    JEWISH   AUTHORITIES    TO 

Compass  it  — The  Anointing  at  Bethany  —  Judas 
Agrees  with  the  Chief  Priests  to  Betray  his  Lord. 
( =  Mark  14. 1-11 ;  Luke  22. 1-6 ;  John  12, 1-11.)  For  the  ex- 
position, see  on  Mark  14. 1-11, 

17-30.  Preparation  for  and  Last  Celebration  of 
THE  Passover,  Announcement  of  the  Traitor,  and 
Institution  of  the  Supper.  (  =  Mark  14.  12-26;  Luke 
22. 7-23;  John  13. 1-3, 10, 11,  lS-30.)  For  the  exposition,  see 
on  Luke  22.  7-23. 

31-3.5.  The  Desertion  of  Jesus  by  His  Disciples, 
AND  the  Fall  of  Peter  Foretold,  ( =  Mark  14, 27-31 ; 
Luke  22,  31-38;  John  13.  36-38.)  For  the  exposition,  see  on 
Luke  22,  31-38. 

36-46.  The  Agony  in  the  Garden.  (=  Mark  14.  32-42; 
Luke  22.  39-46.)    For  tlie  exposition,  see  on  Luke  22.  39-46. 

47-56,  Betrayal  and  Apprehension  of  Jesus— Flight 
OF  His  Disciples.  (  =  Mark  14.  43-52;  Luke  22.  47-54;  John 
18, 1-12.)    For  the  exposition,  see  on  John  18. 1-12. 

57-75.  Jesus  Arraigned  before  the  Sanhedrim, 
Condemned  to  Die,  and  Shamefully  Entreated— 
The  Fall  of  Peter.  (  =  Mark  14.  53-72;  Luke  22.  51-71; 
John  18, 13-18,  24-27.)  For  the  exposition,  see  on  Mark  li. 
63-72. 


Jtemorse  and  Suicide  of  Judas. 


MATTHEW  XXVII. 


Q-ucifixion  and  Death  of  Clirist, 


CHAPTER    XXVII. 

"Ver.  1-10.  Jesus  led  away  to  Pilate— Remokse  and 
Suicide  of  Judas.  (  —  Mark  15.  1;  Lnke  23.  1;  John 
18.  28.) 

Jesiis  Led  Atoay  to  Pilate  {v.  1,  2).  For  the  exposition 
of  this  portion,  see  on  John  18.  28,  &c. 

Remorse  and  Suicide  of  Judas  (v.  3-10).  This  portion  is 
peculiar  to  Matthew.  On  the  progress  of  guilt  in  the 
traitor,  see  on  Mark  14.1-11;  and  on  John  13.21-30.  3. 
Tlieii  Jiidas,  whlcH  liad  betrayed  Iiim,  -tvlien  lie  8a-»v 
that  he  -waa  condenmed— The  condemnation,  even 
though  not  unexpected,  might  well  fill  him  with  horror. 
But  perhaps  this  unhappy  man  expected  that,  wliile  he 
got  the  bribe,  the  Lord  would  miraculously  escape,  as  He 
liad  once  and  again  done  before,  out  of  His  enemies' 
power:  and  if  so,  his  remorse  would  come  upon  him  with 
all  tlie  greater  keenness,  repented  himself— but,  as  the 
issue  too  sadly  sliowed,  it  was  "the  sorrow  of  the  world, 
which  worketh  death"  (2  Corinthians  7. 10)— and  brought 
again  tl»e  thirty  pieces  of  silver  to  the  chief  priests 
and  elders— A  remarkable  Illustration  of  the  power  of 
nn  awakened  conscience.  A  short  time  before,  tlie  prom- 
ise of  this  sordid  pelf  was  temptation  enough  to  his  cov- 
etous lieart  to  outweigh  the  most  overwhelming  obliga- 
tions of  duty  and  love;  now,  the  possession  of  it  so  lashes 
him  tliat  he  cannot  use  it,  cannot  even  keep  it!  4.  Say- 
ing, I  have  sinned  in  that  I  have  betrayed  the  inno- 
cent blood — What  a  testimony  this  to  Jesus !  Judas  had 
been  with  Him  in  all  circumstances  for  three  years;  his 
post,  as  treasurer  to  Him  and  the  Twelve  (John  12. 6),  gave 
him  peculiar  opportunity  of  watching  the  spirit,  disposi- 
tion, and  habits  of  his  Master ;  while  his  covetous  nature 
and  thievish  practices  would  incline  him  to  dark  and 
suspicious,  rather  than  frank  and  generous,  interpreta- 
tions of  all  tliat  He  said  and  did.  If,  then,  lie  could 
have  fastened  on  one  questionable  feature  in  all  that  he 
had  so  long  witnessed,  we  may  be  sure  that  no  such 
speech  as  tliis  would  ever  have  escaped  his  lips,  nor  would 
he  have  been  so  stung  with  remorse  as  not  to  be  able 
to  keep  the  money  and  survive  his  crime.  And  they 
said,  \Vliat  is  that  to  usl  sec  thou  to  that—'  Guilty  or 
Innocent  is  nothing  to  us :  "We  have  Him  now— begone  !' 
Was  ever  speech  more  hellish  uttered?  S.  And  he  cast 
down  the  pieces  of  silver.  The  sarcastic,  diabolical  re- 
ply which  he  had  got,  in  place  of  the  sympathy  which 
perliaps  he  expected,  would  deepen  his  remorse  into  an 
agony  —  in  the  temple  —  the  temple  proper,  commonly 
called  '  the  sanctuary,'  or  '  the  holy  place,'  into  which  only 
the  priests  might  enter.  How  is  this  to  be  explained? 
Perhaps  he  flung  the  money  in  after  them.  But  thus  were 
fulfilled  the  words  of  the  propliet — "I  cast  them  to  the 
potter  in  the  house  of  the  Lord"  (Zechariah  11. 13)  —  and 
departed,  and  •»vent  and  hanged  himself— Se6,  for  the 
details,  on  Acts  1.  18.  G.  And  the  chief  priests  tooh  the 
silver  i)leces,  and  said,  It  is  not  latvfnl  for  to  put  them 
Into  the  treasury — '  the  Corban,''  or  chest  containing  the 
money  dedicated  to  sacred  purposes  (see  on  ch.  15.  5) — 
because  it  is  the  price  of  blood — How  scrupulous  now! 
But  those  punctilious  scruples  made  them  unconsciously 
fulfil  the  Scripture.  9.  Then  was  fulflUe^l  that  which 
>va8  spoken  by  Jeremy  the  prophet,  saying  (Zechariah 
11. 12, 13).  Never  was  a  complicated  prophecy,  otherwise 
hopelessly  dark,  more  marvellously  fulfilled.  Various 
conjectures  have  been  formed  to  account  for  Matthew's 
ascribing  to  Jeremiah  a  prophecy  found  in  the  book  of 
Zechariah.  But  since  with  this  book  he  was  plainly 
familiar,  having  quoted  one  of  its  most  remarkable  proph- 
ecies of  Christ  but  a  few  chapters  before  (ch.  21.  4,  5),  the 
question  is  one  mor«  of  critical  interest  than  real  im- 
portance. Perhaps  the  true  explanation  Is  the  following, 
from  Liqhtfoot:  'Jeremiah  of  old  had  the  first  place 
among  the  prophets,  and  hereby  he  comes  to  be  mentioned 
above  all  the  rest  in  ch.  16. 14 ;  because  he  stood  first  in  the 
volume  of  the  prophets  (as  he  proves  from  the  learned 
David  KiMCHi)  therefore  he  is  first  named.  When,  there- 
fore, Matthew  produceth  a  text  of  Zechariah  under  the 
name  of  Jeremy,  he  only  cites  the  words  of  the  volume 


of  the  prophets  under  his  name  who  stood  first  in  the 
volume  of  the  prophets.  Of  wliich  sort  is  that  also  of  our 
Saviour  (Luke  24.  41),  "  All  things  must  be  fulfilled  which 
are  written  of  me  in  tlie  Law,  and  the  Propliets,  and  the 
Psalms,"  or  the  Book  of  Hagiographa,  in  which  the  Psalms 
were  placed  first.' 

H-2(5.  Jesus  again  before  Pilate— He  seeks  to  Re- 
lease Him,  but  at  length  delivers  Him  to  be  Cruci- 
fied. (=Mark  15. 1-15 ;  Luke  23. 1-25 ;  John  18.  28-40.)  For 
the  exposition,  see  on  Luke  23. 1-25,  and  on  John  18.  28-40. 

27-33.  Jesus,  Scornfully  and  Cruelly  Entreated 
OF  THE  Soldiers,  is  led  away  to  be  Crucified.  (=Mark 
15. 16-22 ;  Luke  23.  26-31 ;  John  19.  2, 17.)  For  the  exposition, 
see  on  Mark  15. 16-22. 

34-.50.  Crucifixion  and  Death  of  the  Lord  Jesus. 
(=  Mark  15. 25-37;  Luke  23.  33-46;  John  19. 18-30.)  For  the 
exposition,  see  on  John  19. 18-30. 

51-06.  Signs  and  Circumstances  following  the 
Death  of  the  Lord  Jesus  — He  is  taken  down  from 
the  Cross,  and  Buried— The  Sepulchre  is  Guarded. 
(=Mark  15.  38-47  ;  Luke  23.  47-56;  John  19.  31-42.) 

The  Veil  Rent  {v.  51).  51.  And,  behold,  the  veil  of  the 
temple  was  rent  in  twain  from  the  top  to  the  bottom — 
This  was  the  thick  and  gorgeously-wrought  veil  which 
was  hung  between  the  "  holy  place"  and  the  "  holiest  of 
all,"  shutting  out  all  access  to  the  presence  of  God  as 
manifested  "  from  above  the  mercy-seat  and  from  between 
the  cherubim"—"  the  Holy  Ghost  this  signifying,  that  the 
way  into  the  holiest  of  all  was  not  yet  made  manifest" 
(Hebrews  9.  8).  Into  this  holiest  of  all  none  might  enter, 
not  even  the  high  priest,  save  once  a  year,  on  the  great 
day  of  atonement,  and  then  only  with  the  blood  of  atone- 
ment in  his  hands,  which  he  sprinkled  "  upon  and  before 
the  mercy-seat  seven  times"  (Leviticus  16. 14)— to  signify 
that  access  for  sinners  to  a  holy  God  is  only  through  atoning 
blood.  But  as  they  had  only  the  blood  of  bulls  and  of 
goats,  which  could  not  take  away  sins  (Hebrews  10.  4), 
during  all  tlie  long  ages  that  preceded  the  death  of  Christ 
the  thick  veil  remained;  the  blood  of  bulls  and  of  goats 
continued  to  be  shed  a»d  sprinkled  ;  and  once  a  year  ac- 
cess to  God  through  an  atoning  sacrifice  was  vouchsafed— 
in  a  picture,  or  rather,  was  dramatically  represented,  in 
those  symbolical  actions  — nothing  more.  But  now,  the 
one  atoning  Sacrifice  being  provided  in  the  precious  blood 
of  Christ,  access  to  this  holy  God  could  no  longer  be  de- 
nied ;  and  so  the  moment  the  "Victim  expired  on  tlie  altar, 
that  thick  veil  which  for  so  many  ages  had  been  the 
dread  symbol  of  separation  between  God  and  guilty  men  was, 
without  a  hand  touching  it,  mysteriously  "rent  in  twain 
from  top  to  bottom" — "the  Holy  Ghost  this  signifying, 
that  the  way  into  the  holiest  of  all  was  now  made  mani- 
fest !"  How  emphatic  the  statement,  "from  top  to  bottom ;" 
as  if  to  say.  Come  boldly  now  to  the  Tlirone  of  Grace ;  the 
veil  is  clean  gone ;  the  mercy-seat  stands  open  to  the  gaze 
of  sinners,  and  the  way  to  it  is  sprinkled  with  the  blood 
of  Him  — "who  through  the  eternal  Spirit  hath  oflTered 
Himself  without  spot  to  God !"  Before,  it  was  death  to  go 
in,  now  it  is  death  to  stay  out.  See  more  on  this  glorious 
subject  on  Hebrews  10. 19-22. 

An  Earthquake— The  Rocks  Rent— The  Graves  Opened, 
that  the  Saints  which  slept  in  thcni  might  Come  Forth  after 
their  Lord's  Resurrection  (v.  51-53).  51.  and  the  earth  did 
quake— From  what  follows  it  would  .seem  that  this  earth- 
qualtewas  local,  having  for  its  object  the  rending  of  the 
rocks  and  the  opening  of  the  graves— and  the  rocks  rent 
('were  rent') — the  physical  creation  thus  sublimely  pro- 
claiming, at  the  bidding  of  its  JIaker,  the  concussion  which 
at  that  moment  was  taking  place  in  the  moral  world  at 
the  most  critical  moment  of  its  history.  Extraordinary 
rents  and  fissures  liave  been  observed  in  the  rocks  near 
this  spot.  5$i.  And  the  graves  ^vere  opened)  and  many 
bodies  of  the  saints  -which  slept  arose— These  sleeping 
saints  (see  on  1  Thessalonians  4. 14)  were  Old  Testament 
believers,  who— according  to  the  usual  punctuation  in  our 
version— were  quickened  into  resurrection-life  at  the  mo- 
ment of  their  Lord's  death,  but  lay  in  their  graves  till 
His  resurrection,  when  they  came  forth.  But  it  Is  far 
more  natural,  as  we  think,  and  consonant  with  other 

61 


The  Testimony  of  the  Centurion. 


MATTHEW  XXVIII. 


The  Resurrection  Announced, 


Scriptures,  to  understand  that  only  the  graves  were 
opened,  probably  by  the  earthquake,  at  our  Lord's  death, 
and  this  only  iu  preparation  for  the  subsequent  exit  of 
those  who  slept  in  them,  when  the  Spirit  of  life  should 
enter  into  them  from  their  risen  Lord,  and  along  with 
Him  they  should  come  forth,  trophies  of  His  victory  over 
the  grave.  Thus,  in  the  opening  of  the  graves  at  the  mo- 
ment of  the  Redeemer's  expiring,  there  was  a  glorious 
symbolical  proclamation  that  the  death  which  had  just 
taken  place  had  "swallowed  up  death  in  victory;"  and 
whereas  the  saints  that  slept  In  them  were  awakened 
only  by  their  risen  Lord,  to  accompany  Him  out  of  the 
tomb,  it  was  fitting  that  "the  Prince  of  Life"  "should  be 
the  First  that  should  rise  from  the  dead"  (Acts  20.  23;  1 
Corinthians  15.  20,  23;  Colossians  1.  18;  Revelation  1.  5). 
and  went  Into  tUe  holy  city— that  city  where  He,  in  vir- 
tue of  whose  resurrection  they  were  now  alive,  had 
been  condemned— and  appeared  unto  many— that  there 
might  be  undeniable  evidence  of  their  own  resurrection 
first,  and  through  It  of  their  Lord's.  Thus,  while  it  was 
not  deemed  fitting  that  He  Himself  should  appear  again 
in  Jerusalem,  save  to  the  disciples,  provision  was  made 
that  the  fact  of  His  resurrection  should  be  left  in  no  doubt. 
It  must  be  observed,  however,  that  the  resurrection  of 
these  sleeping  saints  was  not  like  those  of  the  widow  of 
Nain's  son,  of  Jairus"  daughter,  of  Lazarus,  and  of  the  man 
who  "  revived  and  stood  upon  his  feet,"  on  his  dead  body 
touching  the  bones  of  Elisha  (2  Kings  13.  21)— which  were 
mere  temporary  recallings  of  the  departed  spirit  to  the 
mortal  body,  to  be  followed  by  a  final  departure  of  it  "  till 
the  trumpet  shall  sound."  But  this  was  a  resui-rectioa 
once  for  all,  to  life  everlastinff ;  and  so  there  is  no  room  to 
doubt  that  they  went  to  glory  with  their  Lord,  as  bright 
trophies  of  His  victory  over  death. 

77ie  Centurion's  Testimony  (v.  5-1).  54.  Now  tvlien  tUe 
centurion— the  military  superintendent  of  the  execution 
—and  they  tliat  tvere  witli  Iilin  -watcHlng  Je«us,  saw 
the  earthquake — or  felt  it  and  witnessed  its  effects — and 
those  things  that  were  done — reflecting  upon  the  entire 
transaction— they  feared  greatly — convinced  of  the  pres- 
ence of  a  Divine  Hand— saying,  Tmly  this  was  the  Son 
of  God— There  cannot  be  a  reasonable  doubt  that  this  ex- 
pression was  used  in  the  Jewish  sense,  and  that  it  points 
to  the  claim  which  Jesus  made  to  be  the  Sou  of  God,  and 
on  which  His  condemnation  expressly  turned.  The  mean- 
ing, then,  clearly  is,  that  He  must  liave  been  what  He 
professed  to  be;  in  other  words,  that  He  was  no  impos- 
tor. There  was  no  medium  between  those  two.  See,  on 
the  similar  testimony  of  the  penitent  thief— "This  man 
hath  done  nothing  amiss  "—on  Luke  23.  41, 

Tlie  Galilean  Women  (v.  55,  5G).  55.  And  many  w-omen 
were  there  beholding  afar  off,  -which  foIloAved  .Tesus — 
The  sense  here  would  be  better  brought  out  by  the  use  of 
the  pluperfect,  '  which  had  followed  Jpsus  '—from  Gali- 
lee, ministering  unto  him— As  these  dear  women  had 
ministered  to  Him  during  His  glorious  missionary  tours 
in  Galilee  (see  on  Luke  8. 1-3),  so  from  this  statement  it 
should  seem  that  they  accompanied  him  and  ministered 
to  His  wants  from  Galilee  on  His  final  journey  to  Jeru- 
salem. 56.  Among  %vliicli  ^vas  Mary  Magdalene — (see 
on  Luke  8.  2) — and  Mary  the  mother  of  James  and  Joses 
—the  wife  of  Cleophas,  or  rather  Clopas,  and  sister  of  the 
Virgin  (John  19.  2.5).  See  on  ch.  13.  55, 56.  and  the  mother 
of  Zebedee's  children— I.  e.,  Salome:  cf.  Mark  15.40.  All 
this  about  the  women  is  mentioned  for  the  sake  of  what 
is  afterwards  to  be  related  of  their  purchasing  spices  to 
anoint  their  Lord's  body. 

27ie  Taking  Down  from  the  Cross  and  the  Bnrial  {v.  57-60). 
For  the  exposition  of  tliis  portion,  see  on  John  19.  38-42. 

TJic  Women  mark  the  Sacred  Spot,  that  they  might  recognize 
it  on  coming  thither  to  Anoint  the  Body  (v.  61).  Gl.  And 
there  wom  Mary  Magdalene,  and  the  other  Mary — "  the 
mother  of  James  and  Joses,"  mentioned  before  {v.  56) — 
Bitting  over  against  the  sepulchre— See  on  Mark  10.  1. 

The  Sepulchre  Guarded  (v.  62-66).    62.  ]Vo-»v  the  next  day, 

that  followed  the  day  of  the  preparation— t.  e.,  after  six 

o'clock  of  our  Saturday  evening.     The  crucifixion  took 

place  on  the  Friday  »ni  al".  M'ft«  not  over  till  shortly  be- 

62 


fore  sunset,  when  the  Jewish  sabbath  commenced;  and 
"  that  sabbath  day  was  an  high  day  "  (John  19.  31),  being 
the  first  day  of  tlie  feast  of  unleavened  bread.  That  day 
being  over  at  six  on  Saturday  evening,  they  hastened  to 
take  their  measures.  63.  Saying,  Sir,  Ave  remember  tlint 
that  decei%'er— Never,  remarks  Bengel,  will  you  find  the 
heads  of  the  people  calling  Jesus  by  His  own  name.  And 
yet  here  there  is  betrayed  a  certain  uneasiness,  which  one 
almostfancies  they  only  tried  to  stifie  in  their  own  minds, 
as  well  as  crush  in  Pilate's,  in  case  lie  should  have  any 
lurking  suspicion  that  he  had  done  wrong  in  yiekling  to 
them — said,  ^vhile  he  ^vas  yet  alive— Important  testi- 
mony this,  from  the  lips  of  His  bitterest  enemies,  to  Oie 
reality  of  Christ's  death;  the  corner-stone  of  the  wliole 
Christian  religion — After  tliree  days — which,  according 
to  the  customary  Jewisli  way  of  reclioning,  need  signify 
no  more  than '  after  tlie  commencement  of  the  third  day ' — 
I  will  rise  again — '  I  rise,'  in  the  present  tense,  tlius  re- 
porting not  only  the  fad  that  this  prediction  of  His  had 
reached  their  ears,  but  that  tliey  understood  Him  to  look 
forward  confidently  to  its  occurring  on  the  very  day  named. 
61.  Command  therefore  that  the  sepulchre  be  made 
sure — by  a  Roman  guard  —  until  the  third  day — after 
wliich,  if  Ke  still  lay  in  the  grave,  the  imposture  of  His 
claims  would  be  manifest  to  all— and  say  unto  the  peo- 
ple, he  is  risen  from  tlic  tlead- Did  they  really  fear  tills? 
— so  tlie  last  error  shall  be  ■»vorse  tlian  tlie  first — the  im- 
posture of  His  pretended  resurrection  worse  than  that  of 
His  pretended  Messiahship.  65.  Pilate  said  unto  tliein. 
Ye  have  a  -v^-atch- The  guards  had  already  acted  under 
oi'ders  of  the  Sanliedrim,  witli  Pilate's  consent;  but  prob- 
ably they  were  not  clear  about  employing  them  as  a 
night- watcli  without  Pilate's  express  authority,  go  your 
way,  make  it  as  sui-e  as  ye  can — 'as  ye  know  how,'  or 
in  the  way  ye  deem  securest.  Though  there  may  be  no 
irony  in  tliis  speecli,  it  evidently  insinuated  that  if  the 
event  should  be  contrary  to  their  wish,  it  would  not  be 
for  want  of  sufiicient  human  appliances  to  prevent  it. 
66.  So  they  ■»vcnt,  and  made  the  sepulchre  sure,  seala 
ing  the  stone- \vliich  Mark  (10.  4)  says  was  "very  great  " 
— and  setting  a  \vatch— to  guard  it.  What  more  could 
man  do?  But  while  they  are  trying  to  prevent  the  res- 
urrection of  the  Prince  of  Life,  God  makes  use  of  their 
precautions  for  His  own  ends.  Their  stone-covered,  seal- 
secured  sepulchre  shall  preserve  the  sleeping  dust  of  the 
Son  of  God  fi'ee  from  all  indignities,  in  undisturbed,  sub- 
lime repose;  while  their  watch  shall  be  His  guard  of 
honour  until  the  angels  shall  come  to  take  their  place, 

CHAPTER    XXVIII. 

Ver.  1-15.  Glorious  Angelic  Announcement  on  the 
First  Day  of  the  Wkek,  that  Christ  is  Risen— His 
Appearance  to  the  Women— The  Guards  Bribed  to 
give  a  False  account  of  the  Resurrection.  (=Mark 
16.  1-S;  Luke  21.  1-8;  John  20.  1.) 

The  Resurrection  Announced  to  the  Women  {v.  1-8).  1.  Ii» 
tlie  end  of  the  sabbath,  as  it  began  to  dawn — '  After  the 
Sabbath,  as  it  grew  toward  daylight'— to-»vard  the  first 
day  of  the  week— Luke  (24.  1)  has  it,  "very  early  in  the 
morning"— properly,  'at  the  first  appearance  of  day- 
break;' and  corresponding  with  this,  John  (20.  1)  says, 
"when  it  was  j-et  dark."  See  on  Mark  16. 2.  Not  an  hour, 
it  would  seem,  was  lost  by  those  dear  lovers  of  tlie  Lord 
Jesus — came  Mary  Magdalene,  and  tlie  other  Mary — 
"  the  mother  of  James  and  Joses  "  (see  on  ch.  27.  56,  61)— to 
see  the  sepulchre- with  a  view  to  the  anointing  of  the 
body,  for  which  they  had  made  all  their  prepai'ations. 
(See  on  Marie  16.  1,  2).  And,  behold,  there  was— i.  e.,  there 
had  been,  before  the  arrival  of  the  women — a  great  cai-th- 
quake;  for  the  angel  of  the  Lord  descended  from 
heaven,  Ac. — And  tliis  was  the  state  of  things  when  the 
■women  drew  near.  Some  judicious  critics  think  all  this 
was  transacted  while  the  women  were  approaching;  but 
the  view  we  have  given,  wliicli  is  the  prevalent  one, 
seems  the  more  natural.  All  this  august  preparation- 
recorded  by  Mattliew  alone— bespoke  the  grandeur  of 
the  exit  which  was  to  follow.     The  angel  sat  upon  the 


ChrisCs  Appeai-ance  to  the  Women. 


MATTHEW  XXVIII. 


He  Meets  with  the  Disciples. 


hnge  stone,  to  overawe,  with  the  llghtiiing-lustre  that 
darted  from  him,  tlie  Roman  guard,  and  do  honour  to  Ills 
rising  Lord.  3.  His  coiiiitcMance  —  or  'appearance' 
—was  like  liglitnin^,  and  his  raiment  'Wlilte  as  snotv 
—the  one  expressing  tlie  glory,  the  otlier  the  purity  of 
the  celestial  abode  from  whicii  he  came.  4.  Antl 
for  fear  of  liim  tlie  keepers  clitl  shake,  and  became  as 
<(ead  men— Is  the  sepulchre  "sure"  now,  O  ye  chief 
j..riosts?  He  that  sitteth  in  the  heavens  doth  laugh  al 
you.  f5.  And  tlie  angel  ans'^vered  and  said  unto  tlic  ^vo- 
nien,  Fear  not  ye — The  "ye"  here  is  emphatic,  to  con- 
trast their  case  with  that  of  the  guards.  'Let  tliose  puny 
creatures,  sent  to  keep  the  Living  One  among  the  dead, 
for  fear  of  Me  shake  and  become  as  dead  men  (v.i);  but 
ye  that  have  come  hither  on  another  errand,  fear  not  ye' 
— foi- 1  kiioiv  tliat  ye  seek  Jesus,  wlilcli  -^vas  crucified— 
•Jesus  the  Crucified.'  6.  He  is  not  here;  for  lie  Is  risen, 
as  lie  said— See  on  Luke  24.  5-7.  Come— as  in  ch.  11.  2S— see 
tlie  place  xvHere  tlie  liord  lay.  Chfvrming  invitation ! 
'ConT*,  see  the  spot  where  the  Lord  of  glory  lay:  now 
It  is  an  empty  grave :  He  lies  not  here,  but  He  lay  there, 
Corue,  feast  your  eyes  on  it!'  But  see  ou  .John  20. 12.  7. 
And  go  quickly,  and  tell  Ills  disciples— For  a  precious 
addition  to  this,  see  on  Mark  IG.  7— tliat  lie  is  risen  from 
tlie  dead ;  and,  Iseliold,  lie  goeth.  Ijefore  you  into  Gal£- 
le^to  v.'hich  those  women  belonged  (ch.  27.  55).  tliere  sliall 
ye  see  Ilim— This  must  refer  to  those  more  public  mani- 
festations of  Himself  to  large  numbers  of  disciples  at 
once,  wliich  He  vouchsafed  only  in  Galilee;  for  individu- 
ally Ho  was  seen  of  some  of  those  very  women  almost 
immediately  after  this  (v.  9, 10).  I.o,  I  have  told  you— Be- 
hold, ye  have  this  word  from  the  world  of  light!  8.  And 
they  departed  quickly— Mark  (16.  8)  says  "  they  fled"— 
from  the  sepulchre  \vith  fear  and  great  joy.  How 
natural  this  combination  of  feelings!  See  on  a  similar 
statement  of  Mark  16.  11.  and  did  run  to  bring  his  dis- 
ciples ivord— "Neither  said  they  anything  to  any  mati 
[by  tlie  way];  for  they  were  afraid"  (Mark  16.  8). 

Appearance  to  the  Women  {v.  9. 10).  This  appearance  Is 
recorded  only  bj'  Matthew.  9.  And  as  they  went  to  tell 
his  disciples,  behold,  Jesus  met  them,  saying.  All  Iiail  I 
—the  usual  salute,  but  from  the  lips  of  Jesus  bearing  a 
higher  siguiflcation.  And  they  came  and  lield  him  by 
the  feet— How  truly  womanly  !— and  worsliipped  hlen. 
10.  Then  said  Jesus  unto  tliem.  Be  not  afraid— What 
dear  associations  would  these  familiar  words— now  uttered 
In  a  higher  style,  but  by  the  same  Lips— bring  rushing 
back  to  their  recollection !  go  tell  my  bretliren  tliat 
tliey  gp  Into  Galilee,  and  tliere  shall  tiiey  see  me— The 
brethren  here  meant  must  have  been  His  brethren  after 
the  flesh  (cf.  13.  55) ;  for  His  brethren  in  the  higher  sense 
(see  on  Jolin  20. 17)  had  several  meetings  with  Him  at  Je- 
rusalem before  He  went  to  Galilee,  which  they  would  have 
missed  if  they  had  been  the  persons  ordered  to  Galilee  to 
meet  Him. 

The  Guards  Bribed  (v.  11-15).  The  whole  of  this  import- 
ant portion  is  peculiar  to  Matthew.  11.  No^v  -when  tliey 
were  going— while  the  women  were  on  their  way  to  de- 
liver to  His  brethi-enthe  messageof  their  risen  Lord— some 
of  the  •watch  came  into  the  city,  and  showed  unto  tlic 
chief  priests  all  the  things  that  were  done — Simple,  un- 
sophisticated soldiers!  How  could  ye  imagine  that  such 
a  tale  as  ye  had  to  tell  would  not  at  once  commend  itself 
to  your  scared  employers?  Had  they  doubted  this  for  a 
moment,  would  they  have  ventured  to  go  near  them, 
knowing  it  was  death  to  a  Roman  soldier  to  be  proved 
asleep  when  on  guard?  and  of  course  that  was  the  onlj' 
other  explanation  of  the  case.  13.  And  when  they  were 
assembled  with  the  elders— But  Joseph  at  least  was  ab- 
sent: Gan\allel  probably  also;  and  perhaps  others— and 
had  taken  counsel,  they  gave  large  money  unto  tlic 
soldiers— It  would  need  a  good  deal ;  but  the  whole  case 
of  the  Jewish  authorities  was  now  at  stake.  With  what 
rontompt  must  these  soldierw  have  regarded  the  Jewish 
Rocleslastics!  13.  Saying,  Say  ye,  Hig  disciples  came  by 
night,  and  stole  him  away  wliilc  we  slept — Which,  as 
we  have  observed,  was  a  capital  offence  for  soldiers  on 
guard.    Xi.  And  if  this  com«  to  the  governor's  ears — 


rather, '  If  this  come  before  the  governor ;'  i.  e.,  not  in  the 
way  of  mere  report,  but  for  judicial  luveftigatlon— -tve 
■will  persuade  liim,  and  secure  you — Tlie  "we"  and  the 
"you"  are  ^mphatic  here— '  we  shall  [lake  care  to]  per- 
suade him  and  keep  you  from,  trouble,'  or  'save  you 
harmless.'  The  grammatical  form  of  this  clause  implies 
that  the  thing  supposed  was  expected  to  happen.  The 
meaning  then  is,  'If  this  come  before  the  governor— as  it 
likely  will— we  shall  see  to  it  that,'  &c.  The  "  persuasion" 
of  Pilate  meant,  doubtless,  quieti'Ug  him  by  a  bribe, 
wliich  we  know  otherwise  he  was  by  no  mieans  above 
taking  (like  Felix  afterwards.  Acts  24.26).  15.  So  they 
took  tlie  money,  and  did  as  they  -were  taught — thus 
consenting  to  brand  themselves  with  infamy— and  tills 
saying  is  commonly  reported  among  the  Je-*vs  until 
this  day— to  the  date  of  the  publication  of  this  Gospel. 
The  wonder  is  thatso  clumsy  and  incredible  a  story  lasted 
so  long.  But  those  who  are  resolved  not  to  come  to  the 
light  will  catch  at  straws.  Justin  Martyk,  who  flour- 
ished about  A.  D.  170,  says,  in  his  '  Dialogue  witli  Trypho 
the  Jew,'  that  the  Jews  dispersed  the  story  by  means  of 
special  messengers  sent  to  every  country. 

16-20.  Jesus  Meets  with  the  Disciples  on  a  Moun- 
tain IN  Galilee,  and  gives  forth  the  Gkeat  Com- 
mission. 16.  Then  the  eleven  disciples  ^vent  a-»vay  into 
Galllc^but  certainly  not  before  the  second  week  after 
the  resurrection,  and  probably  somewhat  later,  into  d 
mounfalii  %vliere  Jesus  had  appointetl  them- It  should 
have  been  rendered  'the  mountain,'  meaning  some 
certain  mountain  which  He  had  named  to  them— 
probably  the  night  before  He  suflfered,  when  He  said, 
"After  I  am  risen,  I  will  go  before  you  into  Galilee"  (ch. 
26.  32;  Mark  14.  28).  What  it  was  can  only  be  conjectured ; 
but  of  the  two  between  which  opinions  are  divided— the 
Mount  of  the  Beatitudes  or  Mount  Tabor— the  former  is 
much  the  moi'e  probable,  from  its  nearness  to  the  Sea  of 
Tiberias,  where  last  before  this  the  Narrative  tells  us  that 
He  met  and  dined  with  seven  of  them.  (John  21.  1,  <tc.) 
That  the  interview  here  recorded  was  the  same  with  that 
referred  to  in  one  place  only— 1  Corinthians  15.  6— when 
"  He  was  seen  of  above  Ave  hundred  brethren  at  once;  of 
Avliom  the  greater  part  remained  unto  that  day,  though 
Bome  were  fallen  asleep,"  is  now  the  opinion  of  the  ablest 
students  of  the  evangelical  history.  Nothing  can  ac- 
count for  such  a  number  as  five  hundred  assembling  at 
one  spot  but  the  expectation  of  some  promised  manifesta- 
tion of  their  risen  Lord:  and  the  promise  before  His  res- 
urrection, twice  repeated  after  it,  best  explains  this  im- 
mense gathering.  17.  And  ^vhen  they  8a-»v  him,  they 
■%vorsliipped  liim  ;  but  some  doubted— certainly  none  of 
"the  Eleven,"  after  what  took  place  at  previous  Inter- 
views in  Jerusalem.  But  if  the  five  hundred  were  now 
present,  we  may  well  believe  this  of  some  of  them.  19. 
Go  ye  therefore,  and  teach  all  nations— rather,  'make 
disciples  of  all  nations;'  for  "teaching,"  in  the  more 
usual  sense  of  that  word,  comes  in  afterwards,  and  is  ex- 
pressed liy  a  difl'erent  term— baptizing  tliem  in  the 
name— It  should  be,  'into  the  name;'  as  in  1  Corinthians 
10. 2,  "  And  were  all  baptized  unto(or  rather '  tn^o')  Moses ;" 
and  Gala  t  ians  3.  27,  "  For  as  many  of  you  as  have  been  bap- 
tized into  Christ"— of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Gliost  5  39.  Teaching  them— This  is  teach- 
ing in  the  more  usual  sense  of  the  term;  or  instructing 
the  converted  and  baptized  disciples— to  obsei-ve  nil 
things  ivhatsocvcr  I  have  commanded  youj  and,  lo,  I 
—The"  /"  here  is  emphatic.  It  is  enough  that  J— am  ivith 
you  alwny— 'all  the  d.iys;'  ).  e.,  till  making  converts, 
baptizing,  and  building  them  up  by  Christian  instruc- 
tion, shall  be  no  more— even  unto  the  end  of  the  -^vorld. 
Amen— Tliis  glorious  Commission  embraces  two  primary 
departments,  the  Missionary  and  the  Pastoral,  with  two 
sublime  and  comprehensive ^Hcottrai/enicnts  to  undertake 
and  go  through  with  them. 

First,  The  Missionary  department  (v.  18):  "Go,  make 
disciples  of  all  nations."  In  the  corresponding  pas.sage 
of  Mark  (U>.  15)  it  is,  "Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creatu«#'."  The  only  dif- 
ference is,  that  in  this  passage  the  sphere,  in  its  world- 


Introduction.                                                                     MARK.  IntroditctioTt. 

wide  compass  and  its  universality  of  o6^'ecte,  Is  more  fully  manded  you,"  My  apostles,  during  the  three  years  ye 

and  definitely  expressed;  while  In  the  former  the  great  have  been  with  Me. 

aim  and  certain  reswK  is  delightfully  expressed  in  the  com-  What  must  have  been  the  feelings  which  such  a  Com- 
mand to  "make  disciples  of  all  nations."  ''Go,  conquer  mission  awakened?  'Wk  conquer  the  world  for  Thee, 
the  world  for  Me ;  caf  ry  the  glad  tidings  into  all  lands  and  Lord,  who  have  scarce  conquered  our  own  misgivings— 
to  every  ear,  and  deem  not  tliis  work  at  an  end  till  all  na-  we,  fishermen  of  Galilee,  with  no  letters,  no  means,  no 
tions  shall  have  embraced  the  Gospel  and  enrolled  them-  influence  over  the  humblest  creature?  Nay,  Lord,  do  not 
selves  ISiy  disciples.'  Now,  Was  all  tliis  meant  to  be  done  mock  us.'  'I  mock  you  not,  nor  send  you  a  warfare  on 
by  the  Eleven  men  nearest  to  Him  of  the  multitude  then  your  own  charges.  For'— Here  we  are  brought  to- 
crowding  around  the  risen  Redeemer?  Impossible.  Was  Third,  The  Encouragements  to  undertake  and  go 
it  to  be  done  even  in  their  lifetime?  Surely  not.  In  that  through  with  this  work.  These  are  two;  one  in  the  van, 
little  band  Jesus  virtually  addressed  Himself  to  all  who,  the  other  in  the  rear  of  the  Commission  itself, 
in  every  age,  should  take  up  from  them  the  same  work.  First  Encouragement:  "All  power  in  7ieaven"—tlie  whole 
Before  the  eyes  of  the  Church's  risen  Head  were  spread  power  of  Heaven's  love  and  wisdom  and  strength,  "and 
out,  in  those  Eleven  men,  all  His  servants  of  every  age;  all  power  in  eari/i"- power  over  all  persons,  all  passions, 
and  one  and  all  of  them  received  His  commission  at  that  all  principles,  all  movements— to  bend  them  to  this  one 
moment.  Well,  what  next?  Set  the  seal  of  visible  disci-  higli  object,  the  evangelization  of  the  world :  All  this  "  is 
plesliip  upon  the  converts,  by  "  baptizing  them  into  the  given  unto  Me,"  as  the  risen  Lord  of  all,  to  be  by  Me  placed 
name,"  r.  e.,  into  the  wliole  fnlness  of  the  grace  "of  the  at  pour  command—"  Go  ye  therefore."  But  there  remains 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  as  be-  a— 

longing  to  them  who  believe.    (See  on  2  Corinthians  13.  Second  Encouragement:  "And  lo!  I  am  with  you  all  the 

14.)    Tliis  done,  the  Missionary  department  of  your  work,  days"— not  only  to  perpetuity,  but  without  one  day's  in- 

whic'h  in  its  own  nature  is  temporary,  must  merge  in  terruption,  "even  to  the  end  of  the  world,"    The  "Amen" 

anothei-,  which  is  permanent.    This  is—  is  of  doubtful  genuineness  in  this  place.    If,  however,  it 

Second,    The   Pastobal   department   (v.  20):    "Teach  belongs  to  the  text,  it  is  the  Evangelist's  own  closing 

them"— teacli  these  baptized  members  of  the  Church  vis-  word, 
ible— "to  observe  all  things  whatsoever  I  have  com- 


THE    GOSPEL    ACCORDING    TO 

S.    M  A  R  K. 

INTRODUCTION. 

That  the  Second  Gospel  was  written  by  Mark  is  universally  agreed,  though  by  what  Mark,  not  so.  The  great  ma- 
jority of  critics  take  the  writer  to  be  "John  whose  surname  was  Mark,"  of  whom  we  read  in  the  Acts,  and  who  was 
"  sister's  son  to  Barnabas"  (Colossians  4. 10).  But  no  reason  whatever  is  assigned  for  this  opinion,  for  which  the  tra- 
dition, tliough  ancient,  is  not  uniform;  and  one  cannot  but  wonder  how  it  is  so  easily  taken  for  granted  by  Wetstein, 
Hug,  Meyer,  Ebrard,  Lange,  Ellicott,  Davidson,  Tregelles,  &c.  Alford  goes  the  length  of  saying  it  'haa 
been  universally  believed  that  he  was  the  same  person  with  tlie  Jolin  Mark  of  the  Gospels.'  But  Grotius  thought 
diflerently,  and  so  did  Schleiermacher,  Campbell,  Burton,  and  Da  Costa;  and  the  grounds  on  which  it  is  con- 
cluded that  tliey  were  two  different  persons  appear  to  us  quite  unanswerable.  'Of  John,  surnamed  Mark,'  says 
Campbell,  in  his  Preface  to  this  Gospel,  'one  of  tlie  first  things  we  learn  is,  that  he  attended  Paul  and  Barnabas  In 
their  apostolical  journeys,  when  tiiese  two  travelled  together  (Acts  12.25;  13.  .5).  And  when  afterwards  tliere  aro.se  a 
dispute  between  them  concerning  him,  insomuch  that  they  separated,  Mark  accompanied  his  uncle  Barnabas,  and 
Silas  attended  Paul.  When  Paul  was  reconciled  to  Mark,  which  was  probably  soon  after,  we  find  Paul  again  em- 
ploying Mark's  assistance,  recommending  him,  and  giving  him  a  very  honourable  testimony  (Colossians  4. 10) ;  2  Tim- 
othy 4. 11 ;  Philemon  24).  But  we  hear  not  a  syllable  of  his  attending  Peter  as  his  minister,  or  assisting  him  in  any 
capacity:'  and  yet,  as  we  shall  presently  see,  no  tradition  is  more  .ancient,  more  uniform,  and  better  sustained  by  in- 
ternal evidence,  than  that  Mark,  in  his  Gospel,  was  but' the  interpreter  of  Peter,'  who,  at  the  close  of  his  first  Epistle 
speaks  of  him  as  '  Marcus  my  son'  (1  Peter  5. 13),  tliat  is,  without  doubt,  his  son  In  the  Gospel — converted  to  Christ 
througli  his  instrumentality.  And  when  we  consider  how  little  the  Apostles  Peter  and  Paul  were  together— how 
seldom  they  even  met— how  different  wei-e  their  tendencies,  and  how  separate  their  splieres  of  labour,  is  there  not,  in 
the  absence  of  all  evidence  of  the  fact,  something  approaching  to  violence  in  the  supposition  that  the  same  Mark  was 
the  intimate  associate  of  both?  'In  brief,'  adds  Campbell,  'tlie  accounts  given  of  Paul's  attendant,  and  those  of 
Peter's  interpreter,  concur  in  nothing  but  the  name,  Mark  or  Marcus;  too  slight  a  circumstance  to  conclude  the 
sameness  of  the  person  from,  especially  when  we  consider  how  common  the  name  was  at  Rome,  and  how  customary 
it  was  for  the  Jews  in  that  age  to  assume  some  Roman  name  wlien  they  went  thither.' 

Regarding  the  Evangelist  Mark,  then,  as  another  person  from  Paul's  companion  in  travel,  all  we  know  of  his  per- 
sonal history  is  that  he  was  a  convert,  as  we  have  seen,  of  the  Apostle  Peter.  But  as  to  his  Gospel,  the  tradition  re- 
garding Peter's  hand  in  it  is  so  ancient,  so  uniform,  and  so  remarkably  confirmed  by  internal  evidence,  that  we  must 
regard  it  as  an  established  fact.  *  Mark,'  says  Papias  (according  to  the  testimony  of  Eusebius,  Ecclesiastical  History, 
3,  .39), '  becoming  the  interpreter  of  Peter,  wrote  accurately,  though  not  in  order,  wliatever  he  remembered  of  what  was 
eitlier  said  or  done  by  Christ;  for  he  was  neither  a  hearer  of  the  Lord  nor  a  follower  of  Him,  but  afterwards,  as  I  said, 
[lie  was  a  follower]  of  Peter,  who  arranged  the  discourses  for  use,  but  not  according  to  the  order  in  which  they  were 
uttered  by  the  Lord.'  To  the  same  eflfect  Irenjeus  {adverses  H^reses,  3. 1) :  ' Matthew  published  a  Gospel  while  Peter 
and  Paul  were  preaching  and  founding  the  Church  at  Rome ;  and  after  their  departure  (or  decease),  Mark,  the  discipU 
and  interpreter  of  Peter,  he  also  gave  forth  to  us  in  writing  the  things  which  were  preached  by  Peter.'  And  Clement 
of  Alexandria  is  still  more  specific,  in  a  passage  preserved  to  us  by  Eusebius  (Ecclesiastical  History,  6. 14) :  '  Peter, 
hating  publicly  preached  the  word  at  Rome,  and  spoken  forth  the  Gospel  by  the  Spirit,  many  of  those  present  ox- 
64 


The  Preaching  and  Baptism  of  John. 


MARK  I. 


The  Healing  of  a  Demoniac  at  Capernaum. 


horted  Mark,  as  having  long  been  afollower  of  Ms,  and  remembering  what  he  had  said,  to  write -what  had  been  spoken; 
and  that  having  prepared  the  Gospel,  he  delivered  it  to  those  who  had  asked  him  foi-  it;  which,  when  Peter  came  to 
the  knowledge  of,  he  neither  decidedly  forbade  nor  encouraged  him.'  Eusebius'  own  testimony,  however,  from 
other  accounts,  is  rather  different:  that  Peter's  hearei-s  were  so  penetrated  by  his  preaching  that  they  gave  Jlark,  as 
being  a  follower  of  Peter,  no  rest  till  he  consented  to  wrtte  his  Gospel,  as  a  memorial  of  his  oral  teaching;  and  '  that 
the  apostle,  when  he  knew  by  the  revelation  of  the  Spirit  what  had  been  done,  was  delighted  with  the  zeal  of  those 
men,  and  sanctioned  the  reading  of  the  writing  (that  is,  of  this  Gospel  of  Mark)  in  the  churches'  {Ecclesiastical  His- 
tory, 2. 15).  And  giving  in  another  of  his  works  a  similar  statement,  he  says  that  'Peter,  from  excess  of  humility,  did 
not  think  himself  qualified  to  write  the  Gospel ;  but  Mark,  his  acquaintance  and  pupil.  Is  said  to  have  recorded  his 
relations  of  the  actings  of  Jesus.  And  Peter  testifies  these  things  of  himself;  for  all  things  that  are  recorded  by  Mark 
are  said  to  be  memoirs  of  Peter's  discourses.'  It  is  needless  to  go  farther— to  Obigen,  who  says  Mark  composed  his 
Gospel  'as  Peter  guided'  or  'directed  him,  who,  in  his  Catholic  Epistle,  calls  him  his  son,'  &c.;  and  to  Jerome,  who 
but  echoes  Eusebius. 

This,  certainly,  is  a  remarkable  chain  of  testimony;  which,  confirmed  as  it  is  by  such  striking  internal  evidence, 
may  be  regarded  as  establishing  the  fact  that  the  Second  Gospel  was  di-awn  np  mostly  from  materials  furnished  by 
Peter.  In  Da  Costa's  'Four  Witnesses'  the  reader  will  find  this  internal  evidence  detailed  at  length,  though  all  the 
examples  are  not  equally  convincing.  But  if  the  reader  will  refer  to  our  remarks  on  Mark  16. 7,  and  John  18.  27,  he 
will  have  convincing  evidence  of  a  Petrine  hand  In  this  Gospel. 

It  remains  only  to  advert,  in  a  word  or  two,  to  the  readers  for  whom  this  Gospel  was,  in  the  first  Instance,  de- 
signed, and  the  date  of  It.  That  it  was  not  for  Jews  but  Gentiles,  is  evident  from  the  great  number  of  explanations  of 
Jewish  usages,  opinions,  and  places,  which  to  a  Jew  would  at  that  time  have  been  superfluous,  but  were  highly  need-' 
ful  to  a  Gentile.  We  can  here  but  refer  to  chs.  2. 18;  7.3,4;  12.18;  13.3;  14.12;  15. 42,  for  examples  of  these.  Regarding 
the  date  of  this  Gospel— about  which  nothing  certain  is  known— if  the  tradition  reported  by  iRENiEUS  can  be  relied 
on,  that  it  was  written  at  Rome,  'after  tlie  departure  of  Peter  and  Paul,'  and  If  by  that  word  'departure'  we  are  to 
understand  their  death,  we  may  date  it  somewhere  between  the  years  64  and  68;  but  in  all  likeliliood  this  is  too  late. 
It  is  probably  nearer  the  truth  to  date  it  eight  or  ten  years  earlier. 


CHAPTER   I. 

Ver.  1-8.  The  Preaching  and  Baptism  of  John. 
(>=Matthew  3.  1-12;  Luke  3.  1-18.)  1.  Tlie  beglniiliig  of 
the  gospel  of  Jesus  Christ,  the  Som  of  God— By  the 

"Gospel"  of  Jesus  Christ  here  Is  evidently  meant  the 
blessed  Story  which  our  Evangelist  Is  about  to  tell  of 
His  Life,  Ministry,  Death,  Resurrection,  and  Glorifica- 
tion, and  of  the  begun  Gathering  of  Believers  in  His 
■•Name.  The  abruptness  with  which  he  announces  his 
subject,  and  the  energetic  brevity  with  which,  passing  by 
all  preceding  events,  he  hastens  over  the  ministry  of  John 
and  records  the  Baptism  and  Temptation  of  Jesus— as  If 
impatient  to  come  to  the  Public  Life  of  the  Lord  of  glory 
—have  often  been  noticed  as  characteristic  of  this  Gospel— 
a  Gospel  wliose  direct,  practical  and  singularly  vivid  set- 
ting impart  to  it  a  preciousness  peculiar  to  itself.  What 
strikes  every  one  Is,  that  though  the  briefest  of  all  tlie 
Gospels,  this  is  in  some  of  the  principal  scenes  of  our 
Lord's  history  the  fullest.  But  what  Is  not  so  obvious  Is, 
that  wherever  the  finer  and  subtler  feelings  of  humanity, 
or  the  deeper  and  more  peculiar  hues  of  our  Lord's  cha- 
racter were  brought  out,  these,  though  they  should  be 
lightly  passed  over  by  all  the  other  Evangelists,  are  sure 
to  be  found  here,  and  in  touches  of  such  quiet  delicacy 
and  power,  that  though  scarce  observed  by  the  cursory 
reader,  they  leave  Indelible  impressions  upon  all  the 
thoughtful,  and  furnish  a  key  to  much  that  is  in  the  other 
Gospels.  These  few  opening  words  of  the  Second  Gospel 
jvre  enough  to  show,  that  though  it  was  the  purpose  of 
this  Evangelist  to  record  chiefly  the  outward  and  palpa- 
ble facts  of  our  Lord's  public  life,  he  recognized  in  Him, 
In  common  with  the  Fourth  Evangelist,  the  glory  of  the 
Only  begotten  of  the  Father,  a.  As  It  la  written  in  the 
Proithets  (Malachi  3.  1;  and  Isaiah  40.  3),  Behold,  I  send 
luy  messenger  before  thy  face,  which  shaU  prepare 
tliy  way  before  thee.  3.  The  voice  of  one  crj-lng  In 
the  wilderiiess,  Prepare  ye  the  way  of  tlie  Lord,  make 
his  paths  straight— The  .second  of  these  quotations  is 
given  by  Matthew  and  Luke  in  the  same  connection,  but 
tliey  reserve  tlie  former  quotation  till  they  have  occasion 
to  return  to  the  Baptist,  after  his  Imprisonment  (Matthew 
11.  10;  Luke  7.  27).  [Instead  of  the  words,  "as  it  is  written 
In  the  Prophets,"  there  Is  weighty  evidence  in  favour  of 
the  following  reading:  'As  It  is  written  In  Isaiah  the 
propliel.'  This  reading  is  adopted  by  all  the  latest  criti- 
cal editors.  If  it  be  the  true  one,  it  is  to  be  explained 
thus— tliat  of  the  two  quotations,  the  one  from  Malachi 
62 


is  but  a  later  development  of  the  great  primary  one 
in  Isaiah,  from  which  the  wliole  prophetical  matter  here 
quoted  takes  its  name.  But  the  received  text  is  quoted 
by  iRENiEUS,  before  the  end  of  the  second  century,  and 
the  evidence  in  its  favour  is  greater  in  amount,  if  not  iu 
weight.  The  chief  objection  to  it  is,  that  if  this  was  the 
true  reading,  it  is  difiicult  to  see  how  the  other  one  could 
have  got  In  at  all;  whereas,  if  it  be  not  the  true  reading, 
it  is  very  easy  to  see  how  it  found  its  way  into  the  text, 
as  it  removes  the  startling  difllculty  of  a  prophecy  begin- 
ning with  the  words  of  Malachi  being  ascribed  to  Isaiah.] 
For  the  exposition,  see  on  Matthew  3. 1-6, 11. 

9-11.  Baptism  of  Christ,  and  Descent  of  the  Spirit 
UPON  Him  immediately  thereafter.  (=Matthew  3. 
13-17 ;  Luke  3. 21, 22.)    See  on  Matthew  3. 1^-17. 

12,  13.  Temptation  of  Christ.  (=Matthew  4.  1-11 ; 
Luke  4. 1-13.)    See  on  Matthew  4. 1-11. 

14-20.  Christ  begins  His  Galilean  Ministry— Call- 
ing OF  Simon  and  Andrew,  James  and  John.  See  on 
Matthew  4. 12-22. 

21-39.  Healing  of  a  Demoniac  in  the  Synagogue  of 
Capernaum,  and  thereafter  of  Simon's  Mother-in- 
law  AND  MANY  OTHERS— JESUS,  NEXT  DAY,  IS  FOUND  IN 

A  Solitary  Place  at  Morning  Prayers,  and  is  en- 
treated TO  RETURN,  BUT  DECLINES,  AND  GOES  FORTH  ON 

His  First  Missionary  Circuit.  (-=-Luke  4.  31-44 ;  Mat- 
thew 8.  14-17;  4.2:^-25.)  31.  And  they  went  Into  Caper- 
naum—see on  Matthew  4.  13— and  straightway  on  tho 
sabbath  day  he  entered  into  the  synagogue,  and  taught 
-This  should  have  been  rendered,  'straightway  on  the 
sabbaths  He  entered  into  the  synagogue  and  tauglit,'  or 
'continued  to  teach.'  The  meaning  Is,  that  as  He  began 
this  practice  on  the  very  first  sabbath  after  coming  to  set- 
tle at  Capernaum,  so  He  continued  it  regularly  thereafter, 
aa.  And  they  ^verc  astonished  at  his  doctrine — or  '  teach- 
ing'—referring  quite  as  much  to  the  manner  as  the  matter 
of  it— for  he  tauglit  tliem  as  one  that  had  authority, 
and  not  as  the  scribes— See  on  Matthew  7.  28,  29.  a.'}.  And 
there  •ivas  in  tlieir  synagogue  a  man  -tvlth  {lit.,  '  in')  an 
unclean  spirit— 4.  c,  so  entirely  under  demoniacal  power 
that  his  personality  was  sunk  for  the  time  in  that  of  the 
spirit.  The  frequency  with  which  this  character  of  '  Im- 
purity' is  ascribed  to  evil  spirits— some  twenty  times  iu 
the  Gospels- is  not  to  be  overlooked,  and  he  cried  out, 
a*.  Saying,  L.et  [us]  alone — or  rather,  perhaps,  'ah  !'  ex- 
pressive of  mingled  astonishment  and  terror,  -what  have 
■»ve  to  do  with  tJieo — an  expression  of  frequent  occurrence 
in  the  Old  Testament.     (1  Kings  17.  18;   2  Kings  3.  13 

65 


The  Healing  of  Peter's  Molher-tn-Law, 


MARK  L 


and  of  Many  other  Diseased  PersoiU. 


2  Chronicles  35. 21,  Ac.)    It  denotes  'entire  separation  of  in- 
terests' :—q.  d.,  "  Thou  and  we  have  nothing  in  common ; 
we  want  not  Thee;   what  wouldst  thou  with  us?'     For 
the  analogous   application   of  it   by   our   Lord   to   His 
mother,  see  on  Jolin  2.  4.    [tlionj  Jesus  of  Nazaretli  1— 
•Jesus,  Nazarene  !'  an  epithet  originally  given  to  express 
contempt,  but  soon  adopted  as  the  current  designation  by 
those  who  held  our  Lord  in  honour  (Luke  18.37;  ch.  16.6; 
Acts  2.  22)— art  thou  come  to  destroy  us  T    In  the  case  of 
the  Gadarene  demoniac  the  question  was,  "Art  thou 
come  hither  to  torment  us  before  the  time?"  (Matthew  8. 
29.)    Themselves  tormentors  and  destroyers  of  their  vic- 
tims, they  discern  in  Jesus  their  own  destined  Tormentor 
and  destroyer,  anticipating  and  dreading  what  they  know 
and  feel  to  be  awaiting  them  !    Conscious,  too,  that  their 
power  was  but  permitted  and  temporary,  and  perceiving 
in  Him,  perhaps,  the  Woman's  Seed  that  was  to  bruise 
the  head  and  destroy  the  works  of  the  devil,  they  regard 
His  approach  to  them  on  this  occasion  as  a  signal  to  let 
go  their  grasp  of  this  miserable  victim.     1  know  thee 
-tvlio  tliou  art,  the  Holy  One  of  God— This  and  other 
even  more  glorious  testimonies  to  our  Lord  were  given, 
as  we  know,  with  no  good  will,  but  in  hope  that,  by  tlie 
acceptance  of  them  He  might  appear  to  the  people  to  be 
in  league  with  evil  spirits— a  calumny  which  His  enemies 
were  ready  enough  to  throw  out  against  Him.    But  a 
Wiser  than  either  was  here,  who  invariably  rejected  and 
silenced  the  testimonies  tliat  came  to  Him  from  beneath, 
and  thus  was  able  to  rebut  the  imputations  of  His  ene- 
mies against  Him  (Matthew  12.  24-30).     The  expression, 
"Holy  One  of  God,"  seems  evidently  taken  from  that 
Messianic  Psalm  (16.10),  in  which  He  is  styled  "Thine 
Holy  One."    25.  And  Jesus  rebuked  him,  saying,  Hold 
thy  peace,  and  come  out  of  him— A  glorious  word  of 
command.    Bengei,  remarks  that  it  was  only  the  testi- 
mony borne  to  Himself  which  our  Lord  meant  to  silence. 
That  he  should  afterwards  cry  out  for  fear  or  rage  (v.  26) 
He  would  right  willingly  permit.     36.  And  when  the 
nnclean  spirit  had  toi-n  him— Luke  (4.  3.5)  says,  "  When 
he  had  thrown  him  in  the  midst."    Malignant  cruelty- 
just  showing  what  he  would  have  done,  if  permitted  to  go 
fartlier :  it  was  a  last  fling ! — and  cried  with  a  loud  voice 
— the  voice  of  enforced  submission  and  despair — he  came 
out  of  him— Luke  (4. 35)  adds,  "and  hurt  him  not."    Tlius 
impotent  were  the  malignity  and  rage  of  the  impure  spirit 
when  under  tlie  restraint  of  "  the  Stronger  than  the  strong 
one  armed"  (Luke  11.21,  22).    87.  What  thing  is  this  I 
■»vhat  ne^v  doctrine  ('  teaching')  is  tliisi — Tlie  audience, 
rightly  apprehending  that  the  miracle  was  wrought  to 
illustrate  the  teaching  and  display  the  character  and 
glory  of  the  Teacher,  begin  by  asking  wliat  novel  kind  of 
teaching  this  could  be,wliich  was  so  marvellously  attested. 
!3S.  And  immediately  his  fame  spi'ead  abroad  through- 
out all  the  region  round  about  Galilee— rather,  '  the 
whole  region  of  Galilee;"  though  some,  as  Meyer  and 
Ellicott,  explain  it  of  the  country  surrounding  Galilee. 
39.  And  forth-with,  when  they  -were  come  out  of  the 
synagogue — so  also  in  Luke  4. 3S — they  entered  into  the 
house  of  Simon  and  Andrew,  with  James  and  Jolin — 
The  mention  of  these  four— wlaich  is  peculiar  to  Mark— is 
the  first  of  those  traces  of  PVjter's  hand  in  this  Gospel,  of 
whicli  we  shall  come  to  many  more.  The  house  being  his, 
■and  the  disease  and  cure  so  nearly  aflfecting  himself,  it  is 
interesting  to  observe  this  minute  specification  of  the 
number  and  names  of  the  witnesses ;  interesting  also  as 
the  first  occasion  on  which  the  sacred  triumvirate  of  Peter 
and  James  and  John  are  selected  from  amongst  the  rest, 
to  be  a  threefold  cord  of  testimony  to  certain  events  in 
their  Lord's  life  (see  on  ch.  6. 37)— Andrew  being  presenton 
this  occasion,  as  the  occurrence  took  place  in  his  own 
house.    30.  But  Simon's  w^ife's  mother  lay  sick  of  a 
fever— Lulce,  as  was  natural  in  "  the  beloved  physician" 
(Colossians  4. 14),  describes  it  professionally;  calling  it  a 
"great  fever,"  and  thus  distinguishing  it  from  that  lighter 
kind  which  the  Greek  physicians  were  wont   to   call 
■•'small  fevers,"  as  Galen,  quoted  by  Wetstein,  tells  us. 
and  anon— or  '  immediately'— they  tell  him  of  her— nat- 
arally  hoping  that  His  compassion  and  power  towards  one 
66 


of  His  own  disciples  would  not  be  less  signally  displayed 
than  towards  the  demonized  stranger  in  the  synagogue. 
31.  And  he  came  and  took  her  by  the  hand— ratber, 
'And  advancing.  He  took  her,'  &c.  Tlie  beloved  physician 
again  is  very  specific:    "And  He  stood  over  her"— and 
lifted  herup— Tliis  act  of  condescension,  most  felt  doubt- 
less by  Peter,  is  recorded  only  by  Mark— and  imme- 
diately the  fever  left  Iier,  and  she  ministered  unto 
them— preparing  their  sabbath-meal:  in  token  both  of 
the  perfectness  and  immediateness  of  the  cure,  and  of  her 
gratitude  to  tlie  glorious  Healer.  33.  And  at  even,  when 
the  sun  did  set— so  Matthew  8. 16.    Luke  (4.  40)  saj's  it  was 
setting — they  brought  unto  liim  all  that  were  diseased, 
and  tliem  tliat  were  possessed  with  devils — 'the  de- 
monized.'   From  Luke  13.  14  we  see  how  unlawful  tliey 
would  have  deemed  it  to  bring  their  sick  to  Jesus  for  a 
cure  during  the  sabbath  hours.    They  waited,  therefore, 
till  these  were  over,  and  then  brought  them  in  crowds. 
Our  Lord  afterwards  took  repeated  occasion  to  teach  the 
people  by  example,  even  at  the  risk  of  His  own  life,  how 
superstitious  a  straining  of  the  sabbath-rest  this  was. 
33.  And  all  the  city  w^as  gathered  together  at  the  door 
— of  Peter's  house;  i.  e.,  the  sick  and  those  who  brought 
them,  and  the  wondering  spectators.    This  bespeaks  the 
presence,  of  an  eye-witness,  and  is  one  of  those  lively 
specimens   of  word-painting   so  frequent  in  this  Gos- 
pel.   34.  And  he  healed  many  tliat  Avere  sick  of  divers 
diseases,  and  cast  out  many  devils — In  Matthew  8.  16 
it  is  said,  'He  cast   out   the    spirits  with  His  Avord;" 
or   rather,  'with  a  word'  —  a  word   of  command— and 
suffered  t\ot  the  devils  to  speak,  because  they  kne^v 
him— Evidently  they  ivould  have  spoken,  if  permitted, 
proclaiming  His  Messiahship  in  such  terms  as  in  the 
synagogue;  but  once  in  one  day,  and  that  testimony  im- 
mediately silenced,  was  enough.    See  on  v.  24.    After  this 
account  of  His  miracles  of  healing,  we  have  in  Matthew 
8. 17  this  pregnant  quotation,  "That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the  prophet,  saying  (53.  4), 
Himself  took  our  infirmities,  and  bare  our  sicknesses," 
35.  And  in  the  morning — i.  e.,  of  the  day  after  this  re- 
markable sabbath;  or,  o»i  the  First  day  of  the  week.    Hia 
choosing  this  day  to  inaugurate  a  new  and  glorious  stage 
of  His  public  work,  should  be  noted  by  the  reader— rising 
up  a  great  -^vhlle  before  day—'  while  it  was  yet  night,' 
or  long  before  daybreak  — he  went  out  —  from  Peter's 
house,  where  He  slept,  all  unpei-ceived — and  departed 
into  a  solitary  place,  and  there  prayed — or,  '  continued 
in  prayer.'  He  was  about  to  begin  His  first  preaching  and 
healing  circuit ;  and  as  on  similar  solemn  occasions  (Luke 
5.16;  6.12;  9.18,28,29;  ch.  6.  46),  He  spent  some  time  in 
special  prayer,  doubtless  witli  a  view  to  it.    What  would 
one  not  give  to  have  been,  during  the  stillness  of  those 
grey  morning-hours,  within  hearing — not  of  His  "  strong 
crying  and  tears,"  for  He  had  scarce  arrived  at  the  stage 
for  that — but  of  His  calm,  exalted  anticipations  of  the 
work  whicli  lay  immediately  before  Him,  and  the  out- 
pourings of  His  soul  about  it  into  the  bosom  of  Him  that 
sent  Him !  He  had  doubtless  enjoyed  some  uninterrupted 
hours  of  such  communings  with  His  heavenly  Father  ere 
His  friends  from  Capernaum  arrived  in  search  of  Him. 
As  for  them,  they  doubtless  expected,  after  such  a  day  of 
miracles,  that  the  next  day  would  witness  similar  mani- 
festations.   Wlien  morning  came,  Peter,  loth  to  break  in 
upon  the  repose  of  his  glorious  Guest,  would  await  His 
appearance  beyond  the  usual  hour;  but  at  length,  won- 
dering at  the  stillness,  and  gently  coming  to  see  where 
the  Lord  lay,  he  finds  it^like  the  sepulchre  afterwards- 
empty!    Speedily  a  party  is  made  up  to  go  in  search  of 
Him,  Peter  naturally  leading  the  way.    36.  And  Simon 
and  they  that  were  'with  him  follo^ved  after  him — 
rather,  'pressed  after  Him.'    Luke  (4.  42)  says,  "The  mul- 
titudes sought  after  Him :"  but  this  would  be  a  party  from 
the  town.  Mark,  having  his  information  from  Peter  him- 
self, speaks  only  of  what  related  directly  to  him.    "They 
that  were  with  him"  would  probably  be  Andrew   his 
brother,  James  and  John,  with  a  few  other  choice  breth- 
ren.   37.  And  tvhen  they  had  found  him — evidently 
after  some  search — they  said  unto  him.  All  men  seek 


Ch-isl  rrcachdh  m  Capernaum, 


MARK  II. 


ana  Hcalelh  one  Sick  of  Pahy. 


for  t.Hee— By  this  time,  "the  multitudes"  who,  according 
to  Luke,  "souglit  after  Him"— and  who,  on  going  to  Peter's 
house,  and  there  learning  that  Peter  and  a  few  more  were 
gone  in  search  of  Him,  had  set  out  on  the  same  errand- 
would  have  arrived,  and  "came  unto  Him  and  stayed 
Him,  that  He  should  not  depart  from  them"  (Luke  4.  42) ; 
all  now  urging  His  return  to  their  impatient  townsmen. 
38.  And.  lie  said  unto  them,  Let  us  go — or,  according  to 
another  reading,  'Let  us  go  elsewhere'— into  tlie  next 
tovT-ns — rather,  'unto  the  neighbouring  village-towns;' 
meaning  those  places  intermediate  between  towns  and 
villages,  with  which  the  western  side  of  the  Sea  of  Galilee 
was  studded — tliat  I  may  preach  there  also ;  for  there- 
fore came  I  forth— not  from  Capernaum,  as  De  Wette 
miserably  interprets,  nor  from  His  privacy  in  the  desert 
place,  as  Meyer,  no  better;  but  from  the  Father.  Cf. 
John  16.  28,  "I  came  forth  from  the  Father,  and  am  come 
into  the  world,"  &c. — another  proof,  by  the  way,  that  the 
lofty  phraseology  of  the  B'ourth  Gospel  was  not  unknown 
to  the  authors  of  the  others,  though  their  design  and 
point  of  view  are  different.  The  language  in  which  our 
Lord's  reply  is  given  by  Luke  (4.  43)  expresses  the  high 
necessity  under  which,  in  this  as  in  every  other  step  of 
5is  work.  He  acted— "I  must  preach  the  kingdom  of  God 
to  other  cities  also;  for  therefore" — or, '  to  this  end' — "am 
I  sent."  An  act  of  self-denial  it  doubtless  was,  to  resist 
such  pleadings  to  return  to  Capernaum.  But  there  were 
overmastering  considerations  on  the  other  side. 

40-4.5.    Healing  OF  A  Leper.    (=Matthew  8. 1-4 ;  Luke 
5. 12-16.)    See  on  Matthew  8. 1-4. 

CHAPTER    II. 

.  Ver.  1-12.  Healing  of  a  Paralytic.  (=Matthew  9. 1- 
8;  Luke  5. 17-26.)  This  incident,  as  remarked  on  Matthew 
9. 1,  appears  to  follow  next  in  order  of  time  after  the  cure 
of  the  leper  (cli.  1.  40-45).  1.  And  again  he  entered  into 
Cnpcrnnum— "  His  own  city"  (Matthew  9.  1)— and  It  was 
noised  that  he  was  in  the  house — no  doubt  of  Simon 
Peter  (ch.  1.  29).  !J.  And  stralght'way  many  -were  gath- 
ered together,  Insomuch  that  there  Avas  no  room  to 
receive  them,  no,  not  so  mucli  as  about  the  door — This 
Is  one  of  Mark's  graphic  touches.  No  doubt  in  this  case, 
as  the  scene  occurred  at  his  informant's  own  door,  these 
details  are  the  vivid  recollections  of  that  honoured  dis- 
ciple, and  he  preached  the  word  unto  them — i.  e.,  in- 
doors; but  in  the  hearing,  doubtless,  of  the  multitude 
that  pressed  around.  Had  He  gone  forth,  as  He  naturally 
would,  the  paralytic's  faiih  would  have  had  no  such  op- 
portunity to  display  itself.  Luke  (5. 17)  furnishes  an  addi- 
tional and  very  important  incident  in  the  scene— as  fol- 
lows: "And  it  came  to  pass  on  a  certain  day,  as  He  was 
teaching,  that  there  were  Pharisees  and  doctors  of  the  law 
Bitting  by,  which  were  come  out  of  every  town,"  or 
'village,'  "of  Galilee,  and  Judea,  and  Jerusalem."  This 
was  the  highest  testimony  yet  borne  to  our  Lord's  grow- 
ing influence,  and  the  necessity  increasingly  felt  by  the 
ecclesiastics  throughout  the  country  of  coming  to  some 
definite  Judgment  regarding  Him.  "And  the  power  of 
the  Lord  was  [present]  to  heal  them."— or,  'was  [eflica- 
cious]  to  heal  them,'  t.  e.,  the  sick  that  were  brought  be- 
fore Him.  So  that  the  miracle  that  is  now  to  bo  described 
was  only  the  most  glorious  and  worthy  to  be  recorded  of 
many  tVien  performed ;  and  what  made  it  so  was  doubt- 
less the  faith  which  was  manifested  In  connection  with 
it,  and  the  proclamation  of  the  forgiveness  of  the  patient's 
sins  that  Immediately  preceded  it.  3.  And  they  come 
luito  him- 1.  e.,  towards  the  house  where  He  was— bring- 
ing one  slclc  of  the  palsy—"  lying  on  a  bed"  (Matthew  9. 
2)— which  was  borne  of  four— a  graphic  particular  of 
Mark  only.  4.  And  when  they  could  not  come  nigh 
unto  him  for  the  press— or,  as  in  Luke,  "when  they 
could  not  find  by  what  way  they  might  bring  him  in  be- 
cause of  the  multitude,"  they  "  went  upon  the  house-top" 
—the  flat  or  terrace-roof,  universal  in  Eastern  houses— 
and  uncovered  the  roof  >vhere  he  was  i  and  when  th«y 
had  broken  it  up,  they  let  flown  the  bed— or  portable 
couch— wherein  the  sick  of  tlie  palsy  lay— Luke  says, 


they  "let  him  down  through  the  tiling  with  his  couch 
into  the  midst  before  Jesus."  Their  whole  object  was  to 
brini/  the  patient  into  the  presence  of  Jesus;  and  this  not 
being  possible  in  the  ordinary  way,  for  the  multitude 
that  surrounded  Him,  they  took  the  very  unusual  method 
here  described  of  accomplishing  their  object,  and  suc- 
ceeded. Several  explanations  have  been  given  of  the  way 
in  which  this  was  done;  but  unless  we  knew  the  precise 
plan  of  the  house,  and  the  part  of  it  from  which  Jesus 
taught  — which  may  have  been  a  quadrangle  or  open 
court,  within  the  buildings  of  which  Peter's  house  was 
one,  or  a  gallery  covered  by  a  verandah— it  is  impos- 
sible to  determine  precisely  how  the  thing  was  done. 
One  thing,  however,  is  clear,  that  we  have  both  the 
accounts  from  an  eye-witness.  5.  AVhen  Jesus  saw 
their  faith— It  is  remarkable  that  all  the  three  narra- 
tives call  it  ''their  faith"  whicli  Jesus  saw.  That  the 
patient  himself  had  faith,  we  know  from  the  procla- 
mation of  his  forgiveness,  which  Jesus  made  before  all; 
and  we  should  have  been  apt  to  conclude  that  his  four 
fi'iends  bore  him  to  Jesus  merely  out  of  benevolent  com- 
pliance with  the  urgent  entreaties  of  the  poor  sufferer. 
But  here  we  learn,  not  only  that  his  bearers  had  the  same 
faith  with  himself,  but  that  Jesus  marked  it  as  a  faith 
which  was  not  to  be  defeated- a  faith  victorious  over  all 
difficulties.  This  was  the  faith  for  which  He  was  ever  on 
the  watch,  and  which  He  never  saw  without  marking, 
and,  in  those  who  needed  anything  from  Him,  richly  re- 
waidiug.  he  said  unto  the  sick  of  the  palsy,  Son— "be 
of  good  clieer  "  (Matthew  9.  2)— thy  sins  be  forgiven  thee 
— By  the  word  "  be,"  our  translators  perhaps  meant "  are," 
as  in  Luke  (5.  20).  For  it  is  not  a  command  to  his  sins  to 
depart,  but  an  authoritative  proclamation  of  the  man's 
pardoned  state  ns  a  believer.  And  yet,  as  the  Pharisees 
understood  our  Lord  to  be  dispensing  pardon  by  this  say- 
ing, and  Jesus  not  only  acknowledges  that  they  were 
right,  but  founds  his  whole  argument  upon  the  correct- 
ness of  it,  we  must  regard  the  saying  as  a  royal  proclama- 
tion of  the  man's  forgiveness  by  Him  to  whom  it  belonged 
to  dispense  it;  nor  could  such  a  style  of  address  be  justi- 
fied on  any  lower  supposition.  (See  on  Luke  7.  41,  &c.)  G. 
But  there  Averc  certain  of  the  scribes — "and  the  Phari- 
sees" (Luke  5.  21) — sitting  tlicre — those  Jewish  ecclesias- 
tics who,  as  Luke  told  us,  "were  come  out  of  every  vil- 
lage of  Galilee,  and  .ludea,  and  Jerusalem,"  to  make  their 
observations  upon  this  wonderful  Person,  in  anything 
but  a  teachable  spirit,  though  as  yet  their  venomous  and 
murderous  feeling  had  not  showed  itself,— and  reason- 
ing in  their  liearts — 7,  Why  doth  this  man  thiis  speak 
blasphemies T  who  can  forgive  sins  but  God  only! — In 
this  second  question  tliey  expressed  a  great  truth.  (See 
Isaiah  43.  25;  Micah  7. 18;  Exodus  34.  6,  7,  &c.)  Nor  was 
their  first  question  altogether  unnatural,  though  in  our 
Lord's  sole  case  it  was  unfounded.  That  a  man,  to  all  ap- 
pearance like  one  of  themselves,  should  claim  authority 
and  power  to  forgive  sins,  they  could  not,  on  the  first 
blush  of  it,  but  regard  as  in  the  last  degree  startling;  nor 
were  they  entitled  even  to  weigh  such  a  claim,  as  worthy 
of  a  hearing,  save  on  supposition  of  resistless  evidence 
afforded  bj'  Him  in  support  of  tlie  claim.  Accordingly, 
our  Lord  deals  with  them  as  men  entitled  to  such  evi- 
dence, and  supplies  it;  at  the  same  time  chiding  them 
for  rashness,  in  drawing  harsh  conclusions  regarding 
Himself.  8.  Why  reason  ye  these  things — or,  as  in  Mat- 
thew, "  Wherefore  think  ye  evil  " — in  your  hearts  T  9. 
Wniethcr  is  it  easier  to  say  to  the  sick  of  the  palsy,  Tliy 
sins  be  (or  '  are ')  forgiven  thee  ;  or  to  say,  Arise,  and 
take  up  thy  bed  and-»valkl — 'Is  it  easier  to  command 
away  disease  than  to  bid  away  sin  ?  If,  then,  I  do  the  one 
which  you  cart  see,  know  thus  that  I  have  done  the  other, 
which  you  cannot  sec'  10.  But  that  yc  may  know  that 
the  Son  of  man  hath  po^ver  on  earth  to  forgive  sins — 
'  that  forgiving  power  dwells  in  the  Person  of  this  Man, 
and  is  exercised  by  Him  while  on  this  earth  and  going 
outand  in  with  you  '— (hesaith  to  the  slek  of  tlie  palsy)— 
11.  I  say  unto  thee,  Arise,  and  take  up  thy  bed,  and  go 
thy  way  into  thine  house— This  taking  up  the  portable 
couch,  and  walking  home  with  It,  was  designed  to  prove 

67 


The  Parable  oj  the  Hower, 


MARK  III,  IV. 


and  the  Meaning  thereof. 


the  completeness  of  the  cure.  13.  And  Immediately  lie 
aroae,  took  up  the  bed— 'Sweet  saying!'  says  Bengel: 
•The  bed  had  borne  the  man  :  now  the  man  bore  the  bed ' 
— 3ud  -went  forth  before  tliem  all — proclaiming  by  that 
act  to  the  multitude,  whose  wondering  eyes  would  follow 
him  as  he  pressed  through  them,  that  He  who  could  work 
such  a  glorious  miracle  of  healing,  u^ust  indeed  "liave 
power  on  earth  to  forgive  sins."  "We  ne-rer  mlmt  it  on.  this 
fashion— ' never  saw  it  thus,'  or,  as  we  say,  'never  saw 
the  like.'  In  Luke  (5.  26)  it  is,  "  "We  have  seen  strange  (or 
•unexpected ')  things  to-day  "—referring  both  to  the  mira- 
cles wrought  and  the  forgiveness  of  sins  pronounced  by 
Human  Lips.  In  Matthew  (9.  8)  it  is,  "They  marvelled, 
and  glorified  God,  which  had  given  such  power  unto 
men."  At  forgiving  power  they  wondered  not,  but  that 
a  man,  to  all  appearance  like  one  of  themselves,  should 
possess  it! 

13-17.  Levi's  (OR  Matthew's)  Call  AND  Feast.  (=Mat- 
thew  9.  9-13;  Luke  5.  27  ^2).    See  on  Matthew  9.  9-13. 

18-22.  Discourse  os  Fasting.  (=Matthew  9. 14-17 ; 
Luke  5.  33-39.)    See  on  Luke  5.  3:}-39. 

23-28.  Plucking  Corn-ears  on  the  Sabbath  day. 
(=Matthew  12. 1-8 ;  Luke  6. 1-5.)    See  on  Matthew  12, 1-8. 

CHAPTER    III. 

Ver.  1-12.  The  Healing  of  a  %Vithered  Hand  on 
the  Sabbath  Day,  and  retirement  of  Jesus  to  avoid 
DANGER.  (=Matthewl2.  9-21;  Lake  G.  6-11.)  See  on  Mat- 
thew 12.  9-21. 

13-19  The  Twelve  Apostles  Chosen.  See  on  Luke  6. 
lS-19. 

20-30.  Jesus  is  Charged  with  Madness  and  Demoni- 
acal Possession— His  Reply.  (=Matthew  12. 22-37 ;  Luke 
U.  14-26.)    See  on  Matthew  12.  22-37,  and  on  Luke  11.  21-26. 

31-35.  His  Mother  and  Brethren  seek  to  Speak 
•with  Him.  and  the  Reply.  (=Matthew  12.  40-50;  Luke 
8.19-21.)    &>e  on  Matthew  12.  46-50. 

CHAPTER  IV. 

Ver.  1-29.  Parable  op  the  Sower  — Reason  for 
Teaching  in  Parables— Parables  of  the  Seed  Grow- 
ing WE  Know  not  How,  and  of  the  Mustard  Seed. 
(=Matthew  13.  1-23,  31,  32 ;  Luke  8. 4-18.)  1.  And  he  began 
again  to  teach  by  the  sea-side :  and  tliere  was  gath- 
ered unto  him  a  great  mnltitude — or,  according  to 
another  well-supported  reading,  'a  mighty'  or  'immense 
multitude ' — so  that  he  entered  into  a  ship — rather, '  into 
tlie  ship,'  meaning  the  one  mentioned  in  ch.  3.  9.  (See  on 
Matthew  12. 15) — and  sat  in  the  sea ;  and  the  tvhole  mul- 
titude -was  by  the  sea  on  the  land — crowded  on  the  sea- 
shore to  listen  to  Him.  See  on  Matthew  13. 1,  2.  2.  And 
lie  taught  them  many  tilings  by  parables,  and  said 
unto  them  in  his  doctrine — or  '  teaching.' 

Parable  of  the  Sower  (v.  3-9, 13-20).  After  this  parable  is 
recorded,  the  Evangelist  says  :  v.  10.  And  tvhen  lie  vras 
alone,  they  that  were  about  him  -with  the  twelve — 
probably  those  who  followed  Him  most  closely  and  were 
firmest  in  discipleship,  next  to  the  Twelve— asUed  of 
him  the  parable— The  reply  would  seem  to  intimate  that 
this  parable  of  the  Sower  was  of  that  fundamental,  com- 
prehensive, and  introductory  character  which  we  have 
assigned  to  it  (see  on  Matthew  13. 1).  13.  Know  ye  not 
this  parable  1  and  lio>v  then  will  ye  ltiio-\v  all  para- 
bles 1— Probably  this  was  said  not  so  much  in  the  spirit 
of  rebuke,  as  to  call  their  attention  to  the  exposition  of 
It  which  He  was  about  to  give,  and  so  train  them  to  the 
right  apprehension  of  His  future  parables.  As  in  the 
parables  which  we  have  endeavoured  to  explain  in  Mat- 
thew 13.,  we  sliall  take  tliis  parable  and  the  Lord's  own 
I  exposition  of  the  dlfl'erent  parts  of  it  together. 

The  Sower,  the  Seed,  and  the  Soil.  3.  HearUen; 
Behold,  there  -tvent  out  a  sovrer  to  so^v.  What  means 
this  ?  14.  The  so-wer  soweth  the  word— or,  as  in  Luke 
(8. 11),  "  Now  the  parable  is  this:  The  seed  is  the  word  of 
God."  But  who  is  "the  sower?"  This  Is  not  expressed 
bcire.  because  if  "the  word  of  God"  be  the  seed,  every 
68 


scatterer  of  that  precious  seed  must  be  regarded  as  a 
sower.  It  is  true  tliat  in  the  parable  of  the  Tares  it  is 
said,  "He  that  soweth  the  good  seed  is  the  Son  of  man," 
as  "  He  that  sowetli  the  tares  is  the  devil "  (Matthew  13. 
37,  38).  But  these  are  only  the  great  unseen  parties,  strug- 
gling in  this  world  for  the  possession  of  man.  Each  of 
thesehas  his  agents  among  men  themselves;  and  Christ's 
agents  in  the  sowing  of  the  good  seed  are  the  preacliers  of 
the  word.  Tlius,  as  in  all  the  cases  about  to  be  described, 
the  sower  is  tlie  same,  and  tlie  seed  is  the  same ;  while  tlie 
result  is  entirely  different,  the  wliole  difference  must  lie 
In  the  soils,  which  mean  the  different  states  of  the  human 
heart.  And  so,  the  great  general  lesson  held  forth  in  this 
parable  of  the  Sower  is.  That  however  faithful  the 
pi-eacher,  and  how  pure  soever  his  message,  the  effect  of 
the  preach  ing  of  the  tvord  depends  upon  the  state  of  the  hearer^ s 
Jienrt.    Kow  follow  the  cases. 

First  Case :  The  Wayside.  4.  And  it  came  to  pass,  as 
lie  sowed,  some  fell  by  the  wayside — by  the  side  of  the 
hard  patli  through  the  field,  where  the  soil  was  not  broken 
up — and  the  fo-»vl9  [of  the  air]  came  and  devoured  it 
up.  Not  only  could  the  seed  not  get  beneath  the  surface, 
but  "it  was  trodden  down"  (Luke  8.  5),  and  afterwards 
picked  up  and  devoured  by  the  fowls.    What  means  tlii^? 

15.  And  these  are  tliey  by  the  -wayside,  ■where  the  •»vord 
is  sown ;  but,  -when  they  have  heard,  &c.  —  or,  more 
fully,  Matthew  13.  19,  "  When  any  one  heareth  the  word 
of  the  kingdom,  and  understandeth  it  not,  then  coraeth 
the  wicked  one,  and  catcheth  away  that  which  was  sown 
in  his  licart."  The  gi«eat  truth  here  taught  is,  that  hearts 
all  imbrolcen  and  hard  are  no  fit  soil  for  saving  truth.  They 
apprehend  it  not  (Matthew  13.  19)  as  God's  means  of  re- 
storing them  to  Himself:  it  penetrates  not,  makes  no  im- 
pression, but  lies  loosely  on  the  surface  of  the  heart,  till 
the  wicked  one  —  afraid  of  losing  a  victim  by  his  "be- 
lieving to  salvation"  (Luke  8.  12)— finds  some  frivolous 
subject  by  whose  greater  attractions  to  draw  off  the  atten- 
tion, and  straightway  it  is  gone.  Of  how  many  hearers  of 
tlie  word  is  this  tlie  gi'aphic  but  painful  history ! 

Second  Case:  The  Stony,  or  rather,  Rocky  Ground.  5. 
And  some  fell  on  stony  ground,  where  it  had  not 
much  earth — '  the  rocky  ground ;'  in  Mattliew  (13.  5),  '  the 
rocky  places;'  in  Luke,  'the  rock.'  The  tiling  intended 
is,  not  ground  with  stones  in  it,  which  would  not  prevent 
the  roots  striking  downward,  but  ground  wliere  a  quite 
thin  surface  of  earth  covers  a  rock.    What  means  this? 

16.  And  these  are  they  likewise  -^vliich  are  sown  on 
8tonyground,&c.—"  Immediately"  the  seed  in  such  case 
"springs  up"— all  the  quicker  from  the  shallowness  of  the 
soil — "because  it  has  no  depth  of  earth."  But  the  sun, 
beating  on  it,  as  quickly  scorches  and  withers  it  up,  "be- 
cause it  has  no  root"  (v.  6),  and  "  lacks  moisture"  (Luke  8. 
6).  The  great  truth  here  taught  is  that  hearts  superficially 
impressed  are  apt  to  receive  the  truth  ivith  readiness,  and  even 
rvith  joy  (lA\\\.e  8.  13);  but  the  heat  of  tribulation  or  perse- 
cution because  of  the  word,  or  the  trials  luhich  their  new 
profession  brings  upon  them  quicJcly  dries  up  their  relish  for 
the  truth,  and  udthers  all  the  hasty  promise  of  fruit  which  they 
showed.  Such  disappointing  issues  of  a  faithful  and 
awakening  ministry— alas,  how  frequent  are  they ! 

Third  Case:  The  Thorny  Ground.  7.  And  some  fell 
among  thorns,  and  tlie  thorns  greiv  up,  and  choked 
it,  and  it  yielded  no  fruit— This  case  is  that  of  ground 
not  thoroughly  cleaned  of  the  thistles,  &c. ;  which,  rising 
above  the  good  seed,  "  choke"  or  "smother"  it,  excluding 
liglit  and  air,  and  drawing  away  the  moisture  and  rich- 
ness of  the  soil.  Hence  it  "  becomes  unfruitful"  (Matthew 
13.  22);  it  grows,  but  its  growth  is  checked,  and  it  never 
ripens.  The  evil  here  is  neither  a  hard  uor  a  shallow  soil 
— there  is  softness  enough,  and  depth  enough ;  but  it  is  the 
existence  In  it  of  what  draws  all  the  moisture  and  rich- 
ness of  the  soil  away  to  itself,  and  so  starves  the  plant. 
What  now  are  these  "thorns?"  18.  And  these  are  they 
-^vhich  are  sown  among  thorns  ;  such  as  hear  the  -word, 
19.  And  the  cares  of  this  -world,  and  the  deceitfiiluess 
of  riches,  and  the  lusts  of  other  things  entering  in — or 
"  the  pleasures  of  this  life"  (Luke  8. 14) — choke  the  -*voitl, 
and  it  becometh  unfruitful.    First,  "  The  ^ares  of  this 


ChrtsCs  Reason  for  Teaching  in  Parables. 


MARK  IV. 


lie  Stills  a  Tempest  on  the  Sea  oj  Galilee. 


world'' — anxious,  unrelaxing  attention  to  tlie  business  of 
this  present  life;  second,  "Tlie  deceitfulness  of  riches" — 
of  those  riches  whicli  are  tlie  fruit  of  this  worldly  "  care  ;" 
third,  "The  pleasures  of  this  life,"  or  "the  lusts  of  other 
things  entering  in"  — the  enjoyments,  in  themselves  it 
may  be  Innocent,  which  worldly  prosperity  enables  one 
to  indulge.  These  "choke"  or  "smother"  the  word;  draw- 
in?  off  so  much  of  one's  attention,  absorbing  so  much  of 
cue's  interest,  and  using  up  so  much  of  one's  time,  that 
only  the  dregs  of  tliese  remain  for  spiritual  things,  and  a 
fagged,  hurried,  and  heartless  formalism  is  at  length  all 
the  religion  of  such  persons.  What  a  vivid  picture  is  this 
of  the  mournful  condition  of  many,  especially  in  great 
commercial  countries,  v.iio  once  pi'omised  much  fruit! 
"They  bring  no  fruit  to  perfection"  (Lulie  8. 14);  indicating 
how  much  growth  there  may  be,  hi  the  early  stages  of 
Buch  a  "Ase,  and  promise  of  fruit— which  after  all  never 
ripens. 

Fourth  Case :  The  Good  Ground.  8.  And  other  fell  on 
good  groiuid,  and  did  yield  fruit,  &c.— The  goodness  of 
tliis  last  soil  consists  in  its  qualities  being  precisely  the 
reverse  o '  the  other  three  soils :  from  its  softness  and  ten- 
derness, receiving  and  cherishing  tlie  seed ;  from  its  depth, 
allowing  it  to  take  firm  root,  and  not  quickly  losing  its 
moisture ;  and  from  its  cleanness,  giving  its  whole  vigour 
and  sap  to  the  plant.  In  such  a  soil  the  seed  "brings 
forth  fruit,"  in  all  different  degrees  of  profusion,  accord- 
ing to  tlie  measure  in  which  tlie  soil  possesses  those 
quali  ties.  So  20.  And  tliesc  arc  tUey  -wlilcli  ai-e  sown 
on  good  ground ;  gucli  as  liear  tlie  ^vord,  and  receive 
It,  and  l>rlng  fortli  fruit,  some  tlilrty-fold,  some  sixty, 
and  some  an  liundred.  A  heart  soft  and  tender,  stirred 
to  its  depths  on  the  great  things  of  eternity,  and  jealously 
guarded  from  worldly  engrossments,  such  only  is  the 
"honest  and  good  heart"  (Luke  8.  15),  which  "keeps,"  i.e., 
"  retains"  the  seed  of  the  word,  and  bears  fruit  just  in  pro- 
portion as  it  is  such  a  heart.  Such  "bring  forth  fruit  with 
patience"  {v.  15),  or  continuance,  'enduring  to  the  end;'  in 
contrast  with  those  in  whom  the  word  is  "choked"  and 
brings  no  fi-uit  to  perfection.  The  "  thirty-fold"  is  designed 
to  express  the  lowest  degree  of  fruitfulness ;  the  "  hundi-ed- 
fold"  the  highest;  and  the  "sixtj-fold"  the  intermediate 
degrees  of  fruitfulness.  As  'a  hundred-fold,'  though  not 
unexampled  (Genesis  2G.  12),  is  a  rare  return  in  the  natural 
husbandry,  so  the  highest  degrees  of  spiritual  fruitfulness 
are  too  seldom  witnessed.  Tlie  closing  words  of  this  in- 
troductory parable  seem  designed  to  call  attention  to  the 
fundamental  and  universal  character  of  it.  9.  And  lie 
said  unto  tliem.  He  that  Itatli  ears  to  hear,  let  him 
hear. 

Reason  for  Teaching  in  Parables  (v.  11,  12).  11,  13.  And 
lie  said  unto  them,  Unto  you  it  is  given  to  knotv  the 
mystery  of  the  kingdom  of  God  t  hut  unto  them,  &c. — 
See  on  Matthew  13.  10-17.  21.  And  he  said  unto  them, 
Is  a  caudle  —  or  'lamp' — brought  to  be  put  under  a 
bushel,  or  under  a  bed!  and  not  to  be  set  oix  a  candle- 
stick T —  "that  they  which  enter  in  may  see  the  light" 
(Luke  8.  16).  See  on  Matthew  5. 15,  of  which  tliis  is  nearly 
a  repetition.  22.  For  there  is  nothing  hid -which  shall 
not  be  manifested,  <fcc.— See  on  Matthew  10. 2G,  27 ;  but  the 
connection  there  and  here  is  slightly  different.  Here  the 
idea  seems  to  be  this — '  I  have  privately  expounded  to  you 
these  great  trutlis,  but  only  that  ye  may  proclaim  them 
publicly;  and  if  ye  will  not,  others  will.  For  these  are 
not  designed  for  secresy.  They  are  imparted  to  be  diffused 
abroad,  and  tliey  shall  be  so;  yea,  a  time  is  coming  when 
the  most  hidden  things  shall  be  brought  to  liglit.'  23. 
If  any  nian  have  cars  to  hear,  let  him  hear— This  for 
the  second  time  on  the  same  subject  (see  on  v.  9).  24. 
And  he  salth  unto  them.  Take  heed  wliat  ye  hear— In 
Luke  (8.  18)  it  is,  "  Take  heed  how  ye  hc<ar."  The  one  Im- 
plies the  other,  but  both  precepts  are  very  weighty,  with 
-what  measure  ye  mete,  it  shall  be  measured  to  you — 
See  on  Matthew  7.  2.  and  unto  you  that  hear  —  i.e., 
thankfully,  tcachably,  profitably- shall  more  be  given. 
25.  For  he  tliat  hath,  to  Iiim  shall  be  given ;  and  he 
that  hath  not,  from  him  shall  be  taken  even  that 
tvhich  he  hath— or  "  seemeth  to  have,"  or  '  thinketh  he 


hath.'— Sec  on  Matthew  13. 12.  This  "having"  and  "  think- 
ing he  hatli"  are  not  different;  for  when  it  hangs  loosely 
upon  him,  and  is  not  appropriated  to  its  proper  ends  and 
uses,  it  both  is  and  is  not  liis. 

Parable  of  the  Seed  Growing  We  Know  Not  How  {v.  2(5-29). 
Tliis  beautiful  parable  is  peculiar  to  Mark.  Its  design  is 
to  teacli  tlie  Imperceptible  Growth  of  the  word  sown  in  the 
heart,  from  its  earliest  stage  of  development  to  the  ripest 
fruits  of  practical  righteousness.  26.  So  is  tlie  kingdom 
of  God,  as  if  a  man  should  cast  seed  into  the  ground  ; 
27.  And  should  sleep,  and  rise  night  and  day — go  about 
his  otlier  ordinary  occupations,  leaving  it  to  the  well- 
known  laws  of  vegetation  under  the  genial  influences  of 
heaven.  This  is  the  sense  of  "  the  earth  bringing  forth 
fruit  of  herself,"  in  the  next  verse.  28.  For  the  earth 
brlngeth  fortli  fruit  of  herself;  first  tlie  blade,  tlien 
the  ear,  after  that  the  full  corn  in  the  car — Beautiful 
allusion  to  the  succession  of  similar  stages,  though  not 
definitely-marked  periods,  in  the  Christian  life,  and  gen- 
erally in  the  kingdom  of  God.  29.  But  when  the  fk-uit 
is  brought  fortli— to  maturity— immediately  he  puttetli 
in  the  siclcle,  because  the  hai-vest  Is  come— This  charm- 
ingly points  to  the  transition  from  the  earthly  to  the 
heavenly  condition  of  the  Cliristian  and  the  Church. 

Parable  of  the  Mustard  Seed  (v.  30-32).  For  the  exposition 
of  this  portion,  see  on  Matthew  13.  31,  32. 

33.  And  witli  many  such  parables  spake  he  the 
■%vord  unto  them,  as  they  Avere  able  to  liear  it — Had 
this  been  said  in  tlie  corresponding  passage  of  Matthew, 
we  should  have  concluded  that  what  that  Evangelist 
recorded  was  but  a  specimen  of  other  parables  spoken  on 
the  same  occasion.  But  Matthew  (13.  31)  says,  "All  these 
things  spake  Jesus  unto  the  multitude  in  parables;"  and 
as  Mark  records  only  some  of  the  parables  which  Mat- 
thew gives,  we  are  warranted  to  infer  that  the  "many 
sucli  parables"  alluded  to  here  mean  no  more  than  the 
full  complement  of  them  which  we  find  in  Mattliew.  34. 
But  -^vltliout  a  parable  spake  he  not  unto  them — See 
on  Matthew  13.  31 — and  when  they  ^vere  alone,  he  ex- 
pounded all  things  to  his  disciples— See  on  v.  22. 

35 -eh.  5.  20.     Jestts,  Crossin&  the  Sea  of  Galilee, 

MIRACULOUSLY     STILLS     A     TEMPEST— HE     CURES     THE 

Demoniac  of  Gadara.  (=Matthew  8.  23-34;  Luke  8. 
23-39.)  The  time  of  this  section  is  very  definitely  marked 
by  our  Evangelist,  and  by  him  alone,  in  the  opening 
words. 

Jesus  Still's  a  Tempest  on  the  Sea  of  Galilee  (v.  85-41).  33. 
Antl  the  same  day— on  which  He  spoke  the  memorable 
parables  of  the  preceding  section,  and  of  Matthew  13.— 
tvhen  tlie  even  was  come— See  on  ch.  6.  35.  This  must 
have  been  the  earlier  evening— what  we  should  call  the 
afternoon— since  after  all  that  passed  on  the  other  side, 
when  He  returned  to  the  west  side,  the  people  were  wait- 
ing for  Him  in  great  numbers  {v.  21 ;  Luke  8.  40)— he  saitli. 
unto  them,  Let  xis  pass  ovei-  unto  the  other  slde^to 
the  east  side  of  the  lalce,  to  grapple  with  a  desperate  case 
of  possession,  and  set  the  captive  free,  and  to  give  the 
Gadarenes  an  opportunity  of  hearing  the  message  of 
salvation,  amid  the  wonder  which  that  marvellous  cure 
was  fitted  to  awaken  and  the  awe  which  the  subsequent 
events  could  not  but  strike  into  them.  36.  And  -wheu 
they  liad  sent  a^vay  the  multitude,  they  took  him 
even  as  lie  ^vas  in  the  ship— i.  <?.,  without  any  prepara- 
tion, and  without  so  much  as  leaving  the  vessel,  out  of 
which  He  had  been  all  day  teaching.  And  there  were 
also  with  him  other  little  ships— with  passengers,  prob- 
ably, wishing  to  accompany  Him.  37.  And  there  arose 
a  great  storm  of  wind— 'a  tempest  of  wind.'  To  such, 
sudden  squalls  the  Sea  of  Galilee  is  very  liable  from  its 
position,  in  a  deep  basin,  skirted  on  the  east  by  lofty 
mountain  ranges,  while  on  the  west  the  hills  are  inter- 
sected by  narrow  gorges  through  which  the  wind  sweeps 
across  the  lake,  and  raises  its  waters  with  great  rapidity 
into  a  storm,  and  tlie  >vaves  beat  Into  the  ship—'  kept 
beating' or 'pitcliing  on  the  ship'— so  tliat  It  was  noiv 
fiill— rather,  'so  that  it  was  already  filling.'  In  Matthew 
(8.  24),  "Insomuch  that  the  ship  was  covered  with  the 
waves ;"  but  this  is  too  strong.    It  should  be,  'so  that  the 

69 


Chrial  Sluleth  the  TempeM. 


MAKE  V. 


The  Cure  of  the  Guaareiie  Devioniac 


phip  -was  getting  covered  by  the  waves.'  So  we  must 
translate  the  word  used  in  Luke  (8.  23)— not  as  in  our  ver- 
sion—"And  there  came  down  a  storm  on  the  lake,  and 
they  were  filled  [with  water]"— but  'they  were  getting 
filled,'  i.e.,  those  who  sailed;  meaning,  of  course,  that 
their  ship  was  so.  38.  jVnd  he  -was  In  tlie  Iiluder — or 
stern — part  of  tKe  sliip,  asleep  on  a  plllo-»v — either  a 
place  in  the  vessel  made  to  receive  the  head,  or  a  cushion 
for  the  head  to  rest  on.  It  was  evening;  and  after  the 
fatigues  of  a  busy  day  of  teaching  under  the  hot  sun, 
having  nothing  to  do  while  crossing  the  lake.  He  sinks 
into  a  deep  sleep,  which  even  this  tempest  raging  around 
and  tossing  the  little  vessel  did  not  disturb,  and  tUey 
atvake  him,  and  say  unto  Ulm,  Master— or  '  Teacher.' 
In  Luke  (8,  24)  this  is  doubled— in  token  of  tlieir  life-and- 
death  earnestness— "Master,  Master" — carest  tl»on  not 
tliat  we  perlsli  1— Unbelief  and  fear  made  them  sadly 
forget  their  place,  to  speak  so.  Luke  has  it,  "  Lord,  save 
us,  we  perish."  When  those  accustomed  to  fish  upon  that 
deep  thus  spake,  the  danger  must  have  been  Imminent. 
They  say  nothing  of  what  would  become  of  Him,  if  they 
perished ;  nor  think,  whether,  if  He  could  not  perish,  it  was 
.dkely  He  would  let  this  happen  to  them ;  but  they  hardly 
Knew  what  they  said.  39.  And  lie  arose,  and  rebuked  tlie 
xvind— "and  the  raging  of  the  water"  (Luke  8.  24)— and 
said  unto  the  sea,  Peace,  be  still— two  sublime  words  of 
command,  from  a  Master  to  His  servants,  the  elements. 
And  the  'wind  ceased,  and  there  -was  a  great  calm — The 
sudden  hushing  of  the  wind  would  not  at  once  have 
calmed  the  sea,  whose  commotion  would  have  settled 
only  after  a  considerable  time.  But  the  word  of  command 
was  given  to  both  elements  at  once.  40.  And  he  said 
unto  them,  "tVhy  are  ye  so  fearfnl  ?— There  Is  a  natural 
apprehension  under  danger;  but  there  was  unbelief  in 
their  fear.  It  is  worthy  of  notice  how  considerately  the 
Lord  defers  this  rebuke  till  He  had  first  removed  the 
danger,  in  the  midst  of  which  they  would  not  have  been 
in  a  state  to  listen  to  anything,  how  is  It  that  ye  have 
no  faith  ?— next  to  none,  or  none  In  present  exercise.  In 
Luke  it  is,  "Why  are  ye  fearful,  O  ye  of  little  faith?" 
raUh\.\iey  had,  for  they  applied  to  Christ  for  relief:  but 
little,  for  they  were  afraid,  though  Christ  was  in  the  ship. 
Faith  dispels  fear,  but  only  in  proportion  to  its  strength. 
■41.  And  they  feared  exceedingly — were  struck  with  deep 
awe — and  said  one  to  another.  What  manner  of  man 
is  this,  that  even  the  -wind  and  the  sea  obey  him  1 — 
'  What  is  this  ?  Israel  has  all  along  been  singing  of  Jeho- 
vah, "  Thou  rulest  the  raging  of  the  sea :  when  the  waves 
thereof  arise.  Thou  stillest  them !"  "  The  Lord  on  high  is 
mightier  than  the  noise  of  many  waters,  yea,  than  the 
mighty  waves  of  the  sea!"  (Psalm  89.  9;  93.  4.)  But,  lo,  in 
this  very  boat  of  ours  is  One  of  our  own  flesh  and  blood, 
who  with  His  word  of  command  hath  done  the  same! 
Exhausted  with  the  fatigues  of  the  day,  He  was  but  a 
moment  ago  in  a  deep  sleep,  undisturbed  by  the  howling 
tempest,  and  we  had  to  awake  Him  with  the  cry  of  our 
terror;  but  rising  at  our  call.  His  majesty  was  felt  by  the 
raging  elements,  for  they  were  Instantly  hushed—"  What 
Manner  of  Man  is  this  ?" ' 

CHAPTER    V. 

Glorious  Cure  of  the  Gadarene  Demoniaa  (v.  1-20).  1.  And 
they  came  over  unto  the  other  side  of  the  sea.  Into  the 
country  of  the  Gadarenes.  3.  And  -wlien  he  was  come 
out  of  the  ship,  immediately  (see  v.  6)  there  met  him  a 
man  -*vith  an  unclean  spirit-"  which  had  devils  (or  '  de- 
mons') long  time"  (Luke  8. 27).  In  Matthew  (8. 28),  "  there 
met  him  two  men  possessed  with  devils."  Though 
there  be  no  discrepancy  between  these  two  statements- 
more  than  between  two  witnesses,  one  of  whom  testifies 
to  something  done  by  one  person,  while  the  otlfer  affirms 
that  there  were  two— it  is  difllcult  to  see  how  the  principal 
details  here  given  could  apply  to  more  than  one  case.  3. 
Wlio  had  his  d^velling  among  the  tombs— Luke  says, 
"  He  ware  no  clothes,  neither  abode  in  any  house."  These 
tombs  were  hewn  out  of  the  rocky  caves  of  the  locality, 
and  served  for  shelters  and  lurking-places  (Luke  8.  26). 
70 


3.  Because  that  he  had  been  often  bound  -wltli  fettrra 
and  chains,  &c.— Luke  says  (8.  29)  that  "  oftentimes  it  (the 
unclean  spirit)  had  caught  him;"  and  after  mentioning 
how  they  had  vainly  tried  to  bind  him  with  chains  and 
fetters,  because,  "he  brake  the  bands,"  he  adds,  "and 
was  driven  of  the  devil  (or  'demon')  Into  tlie  wilder- 
ness." The  dark  tyrant-power  by  which  he  was  held 
clothed  him  with  superhuman  strength,  and  made  him 
scorn  restraint.  Matthew  (8.  28)  says  he  was  "exceeding 
fierce,  so  that  no  man  might  pass  by  that  way."  He  was 
the  terror  of  the  whole  locality.  5.  And  always,  night 
and  day,  he  was  in  the  mountains,  and  in  the  tombs, 
crying,  and  cutting  himself  -ivith  stones — Terrible  as 
he  was  to  others,  he  himself  endured  untold  misery, 
whlcli  sought  relief  in  tears  and  self-inflicted  torture.  0. 
But  '%vhen  he  sa-w  Jesus  afar  off,  he  ran  and  -worship- 
ped him— not  with  the  spontaneous  alacrity  which  says 
to  Jesus,  "  Draw  me,  we  will  run  after  thee,"  but  inwardly 
compelled,  with  terrific  rapidity,  before  tlie  Judge,  to  re- 
ceive sentence  of  expulsion.  7.  "What  have  I  to  do  tvitU 
thee,  Jesus,  Son  of  the  most  high  God*  I  adjure  thee 
by  God,  that  tliou  torment  me  not — cv,  as  in  Matthew 
8.  29,  "Art  thou  come  to  torment  us  before  the  time?"  See 
on  ch.  1.  24.  Behold  the  tormentor  anticipating,  dreading, 
and  entreating  exemption  from  torment!  In  Christ  they 
discern  their  destined  Tormentor;  the  time,  they  know, 
is  fixed,  and  they  feel  as  if  it  were  come  already  !  (James 
2. 19.)  8.  (For  he  said  unto  him — i.  e.,  before  the  unclean 
splri  t  cried  out — Come  out  of  the  man,  unclean  spirit !) 
— Ordinarily,  obedience  to  a  command  of  this  nature  was 
immediate.  But  here,  a  certain  delay  is  permitted,  the 
more  signally  to  manifest  the  power  of  Christ  and  accom- 
plish his  purposes.  9.  And  he  ashed  him,  Wluit  is  thy 
name!— The  object  of  this  question  was  to  extort  an  ac- 
knowledgment of  the  virulence  of  demoniacal  power  by 
which  this  victim  was  enthralled.  And  he  answered,  say- 
ing. My  name  is  Legion:  for  -we  are  many — or,  as  in 
Luke,  "because  many  devils  (or  'demons')  were  entered 
into  him."  A  legion,  in  the  Roman  army,  amounted,  at 
its  full  complement,  to  six  thousand;  but  here  tlie  word 
is  used,  as  such  words  with  us,  and  even  this  one,  for  an 
indefinitely  large  number— large  enough  however  to  rush, 
as  soon  as  permission  was  given,  into  two  thousand 
swine  and  destroy  them.  10.  And  he  besought  him 
much  that  lie  -would  not  send  tliem  away  out  of  the 
country— The  entreaty,  it  will  be  observed,  was  made  by 
one  spirit,  but  in  behalf  of  many — "7ie  besought  Him  not 
to  send  <7iejn,"  &c.— just  as  in  the  former  verse,  "Ae  an- 
swered tve  are  many."  But  what  do  they  mean  by  en- 
treating so  earnestly  not  to  be  ordered  out  of  the  country  ? 
Their  next  petition  (v.  12)  will  make  that  clear  enough. 
11.  No^v  there  was  there,  nigh  unto  tlie  mountains — 
rather,  '  to  the  mountain,'  according  to  what  is  clearly  the 
true  reading.  In  Matthew  8. 30,  they  are  said  to  have  been 
"a  good  way  off.'"  But  these  expressions,  far  froni  lieing 
inconsistent,  only  confirm, by  their  precision,  the  minute 
accuracy  of  the  narrative — a  great  herd  of  swine  feeding 
— There  can  hardly  be  any  doubt  that  the  owners  of  these 
were  Jews,  since  to  them  our  Lord  had  now  come  to 
profl'er  His  services.  This  will  explain  what  follows.  13. 
And  all  the  devils  besought  him,  saying — "  If  thou  cast 
us  out"  (Matthew  8.  31) — Send  us  into  the  s-wiue,  that  -»ve 
may  enter  into  them— Had  they  spoken  out  all  their 
mind,  perhaps  this  would  have  been  it:  'If  we  must  quit 
our  hold  of  this  man,  suflfer  us  to  continue  our  work  of 
mischief  in  another  forn-i,  that  by  entering  these  swine, 
and  thus  destroying  the  people's  property,  we  may  steel 
their  hearts  against  Thee !'  13.  And  forth-ivith  Jesns 
gave  them  leave — In  Matthew  this  is  given  witii  majestic 
brevity— "  Go !"  The  owners,  if  Jews,  drove  an  illegal 
trade;  if  heathens,  they  Insulted  the  national  religion: 
in  either  case  the  permission  was  just.  And  the  unclean 
spirits  -went  out  (of  the  man),  and  entered  into  the 
s^vine :  and  the  Iierd  ran  violently — or  '  rushed' — down 
a  steep  place — '  down  the  hanging  cliflT* — into  the  sea  (they 
were  about  t-»vo  thousand) — The  number  of  them  is 
given  by  our  graphic  Evangelist  alone— and  'were  choked 
in  the  sea— or  "perished  in  the  waters"  (Matthew  8. 32). 


Jinirus'  Daughter  Beatored  to  Life. 


MARK  V. 


Woman  with  an  Issue  of  Blood  TItaled. 


14.  And  they  that  fed  the  g-^vlne  fled,  and  told  It — "  told 
every  thing,  and  what  was  befallen  to  the  possessed  of  the 
devils"  (Matthew  8.  33)— in  tlie  city,  and  In  tlic  country. 
And  they  Mrcnt  out  to  see  what  it  -was  that  'was  done 

—Thus  had  they  the  evidence  both  of  the  herdsmen  and 
of  their  own  senses,  to  the  reality  of  both  miracles.  15. 
And  tliey  come  to  Jesus— Matthew  (8.  34)  says,  "  Behold, 
the  whole  city  came  out  to  meet  Jesus" — and  see  liim 
that  was  possessed  -with  the  devil — '  tlie  demonjzed  per- 
son'— and  liad  the  legion,  sitting— "at  the  feet  of  Jesus," 
adds  Luke  (8.  35) ;  in  contrast  with  his  former  wild  and 
wanderi7ig  habits— and  clothed— As  our  Evangelist  had 
not  told  us  that  he  "  ware  no  clothes,"  the  meaning  of  this 
statement  could  only  have  been  conjectured  but  for  "  the 
beloved  physician"  (Luke  8.  27),  who  supplies  the  missing 
piece  of  information  here.  This  is  a  striking  case  of  what 
are  called  Undesigned  Coincidences  amongst  the  different 
Evangelists;  one  of  them  taking  a  thing  for  granted,  as 
familiarly  known  at  the  time,  but  which  we  should  never 
have  known  but  for  one  or  more  of  the  others,  and  with- 
out the  knowledge  of  which  some  of  their  statements 
would  be  unintelligible.  The  clotliing  which  the  poor 
man  would  feel  the  want  of  the  moment  his  consciousness 
returned  to  him,  was  doubtless  supplied  to  him  by  some 
of  the  Twelve — and  in  his  right  mind— but  now,  oh  in 
what  a  lofty  sense !  (Cf.  an  analogous,  though  a  different 
kind  of  case,  Daniel  4. 3t-37.)  and  tliey  were  afraid — Had 
this  been  awe  only,  it  had  been  natural  enough;  but 
other  feelings,  alas !  of  a  darker  kind,  soon  showed  them- 
selves. 16.  And  they  that  saw  it  told  them  hovi^  it  hefell 
to  him  that  was  possessed  with  tlie  devil  ('  the  demon- 
ized  person')  and  also  concerning  the  swine — Thus  had 
they  the  double  testimony  of  the  herdsmen  and  their 
own  senses.  17.  And  they  hegan  to  pray  him  to  de- 
part out  of  their  coasts — Was  it  the  owners  only  of 
the  valuable  property  now  lost  to  them  that  did  this? 
Alas,  no!  For  Luke  (8.  37)  says,  "Then  the  whole  multi- 
tude of  the  country  of  the  Gadarenes  round  about  be- 
sought Him  to  depart  from  them ;  for  they  were  taken 
with  great  fear."  The  evil  spirits  had  thus,  alas!  their 
object.  Irritated,  the  people  could  not  suffer  His 
presence;  yet  awe-struck,  they  dared  not  order  Him 
off:  so  they  entreat  Him  to  withdraw,  and— He  takes 
them  at  tlieir  word.  18.  he  that  had  heen  possessed 
tvith  tiie  devil  prayed  Iiim  tliat  he  miglit  be  -ivlth 
him — the  grateful  heart,  fresh  from  the  hand  of  demons, 
clinging  to  its  wondrous  Benefactor.  How  exquisitely 
natural!  19.  Howbelt,  Jesus  suffered  him  not,  &c. — 
To  be  a  missionary  for  Christ,  in  the  region  where  he  was 
so  well  known  and  so  long  dreaded,  was  a  far  nobler 
calling  than  to  follow  Him  where  nobody  had  ever  heard 
of  liim,  and  where  other  trophies  not  less  illustrious  could 
be  raised  by  the  same  power  and  grace.  30.  And  he  de- 
parted, and  l>egan  to  publish- not  only  among  his 
friends,  to  whom  Jesus  immediately  sent  him,  but — in 
Decapolls— so  called,  as  being  a  region  of  ten  cities.  (See 
on  Matthew  4.  25) — ho^v  great  tilings  Jesus  had  done 
for  hlmi  and  all  men  did  marvel — Throughout  that 
considerable  region  did  this  monument  of  niercy  pro- 
claim liis  new-found  Lord;  and  some,  it  Is  to  be  hoped, 
did  more  tlian  "marvel." 

21-13.  The  Daughter  of  Jairus  Raised  to  Life— The 
Woman  with  an  Issue  of  Blood  Healed.  (=Matthew 
9.  18-20 ;  Luke  8.  41-56.)  The  occasion  of  this  scene  will  ap- 
pear presently. 

Jairus'  Daughter  {v.  21-21).  21.  And  ^vhcn  Jesus  -was 
passed  over  again  by  slilp  unto  the  other  side— from 
the  Gadarene  side  of  the  lake,  where  He  had  parted  with 
tlie  liealed  demoniac,  to  the  west  side,  at  Capernaum- 
much  people  gathered  unto  l»lm— who  "gladly  received 
Hira;  for  they  were  all  waiting  for  Him"  (Luke  8.  40). 
The  abundant  teaching  of  that  day  (cli.  4.  1,  &c.,  and 
Matthew  13.)  had  only  whetted  the  people's  appetite:  and 
disappointed,  as  would  seem,  tliat  He  had  left  them  in 
the  evening  to  cross  tlie  lake,  tliey  remain  hanging  about 
the  beach,  having  got  a  hint,  proljably  through  some  of 
His  disciples,  that  He  would  lie  back  tlie  same  evening. 
Perhaps  they  witnessed  at  a  distance  the  sudden  calming 


of  the  tempest.  The  tide  of  our  Lord's  popularity  was 
now  fast  rising,  and  he  was  nigh  unto  the  sea.  33. 
And,  behold,  there  eometh  one  of  tlie  rulers  of  the 
synagogue— of  "wiiich  class  there  were  but  few  who  be- 
lieved in  Jesus  (Jolm  7. 48;.  One  would  suppose  from  this 
that  the  ruler  had  been  with  the  multitude  on  the  shore, 
anxiously  awaiting  the  return  of  Jesus,  and  immediately 
on  His  arrival  had  accosted  Him  as  hero  related.  But 
Matthew  (9.  IS)  tells  us  that  the  ruler  came  to  Him  while 
He  was  in  the  act  of  speaking  at  his  own  table  on  the  sub- 
ject of  fasting;  and  as  we  must  suppose  that  this  con- 
verted publican  ouglit  to  know  what  took  place  on  that 
memorable  occasion  when  he  made  a  feast  to  his  Lord, 
we  conclude  tiiat  here  the  right  order  is  indicated  by  the 
First  Evangelist  alone.  Jairus  by  name — or  'Jaeirus.' 
It  is  tlie  same  name  as  Jair,  in  the  Old  Testament  (Num- 
bers 32.  41 ;  Judges  10.  3  ;  Esther  2.  5).  and  wlien  he  sa-»v 
him,  he  fell  at  his  feet— in  Matthew  (9. 18),  "  worsliipped 
Him."  The  meaning  is  the  same  in  both.  33.  And  be- 
sought him  greatly,  saying,  My  little  daughter — Luke 
(8.42)  says,  "He  had  one  only  daughter,  about  twelve 
years  of  age."  According  to  a  well-known  rabbin,  quoted 
by  LiGHTFOOT,  a  daughter,  till  she  had  completed  her 
twelfth  year,  WHS  called  'little,' or  'a  little  maid;'  after 
that,  'a  young  woman'— lieth  at  the  point  of  death — 
Matthew  gives  it  thus:  "My  daughter  is  even  now  dead" 
— 'has  just  expired.'  The  news  of  her  deatli  reached 
the  fatlier  after  the  cure  of  tlie  woman  with  tlie  issue  of 
blood:  but  Matthew's  brief  account  gives  only  the  result, 
as  in  the  case  of  the  centurion's  servant  (Mattliew  8. 
5,  &c.).  come  and  lay  thy  liands  on  her,  that  she  may 
be  healed  $  and  she  shall  live — or,  '  that  she  may  be 
healed  and  live,'  according  to  a  fully  preferable  reading. 
In  one  of  the  class  to  which  this  man  belonged,  so 
steeped  in  prejudice,  such  faith  would  imply  more  than 
in  others. 

T?ie  woman  with  an  Issue  of  Blood  Healed  (v.  23-31).  34-. 
And  Jesus  went  with  him ;  and  much  people  fol- 
lowed him,  and  thronged  him — The  word  in  Luke  is 
stronger — 'choked,'  'stifled  Him.'  36.  And  had  sufiercd 
ntany  things  of  many  physicians— Tiie  expression  per- 
haps does  not  necessarily  refer  to  the  suffering  slie  en- 
dured under  medical  treatment,  but  to  the  much  varied 
treatment  which  she  underwent — and  had  spent  all 
that  she  had,  and  was  nothing  bettered,  but  ratlier 
gre-w  worse— Pitiable  case,  and  affectingly  aggravated; 
emblem  of  our  natural  state  as  fallen  creatures  (Ezekiel 
16.  5,  6),  and  illustrating  the  worse  than  vanity  of  all 
human  remedies  for  spiritual  maladies  (Hosea  5.  13). 
The  higher  design  of  all  our  Lord's  miracles  of  healing 
irresistibly  suggests  this  way  of  viewing  the  present  case, 
the  propriety  of  which  will  still  more  appear  as  we  pro- 
ceed. 37.  AVIien  she  liad  heard  of  Jesus,  came — This 
was  the  right  experiment  at  last.  What  had  she  "heard 
of  Jesus?"  No  doubt  it  was  His  marvellous  cures  she 
had  heard  of;  and  the  hearing  of  these,  in  connection 
with  her  bitter  experience  of  the  vanity  of  applying  to 
any  other,  had  been  blessed  to  the  kindling  in  her  soul 
of  a  firm  confidence  that  He  who  had  so  willingly  wrought 
such  cures  on  others  was  able  and  would  not  refuse  to 
heal  her  also,  in  tlie  press  behind— shrinking,  yet  seek- 
ing—and touched  liis  garment— According  to  tlie  cere- 
monial law,  the  touch  of  any  one  having  the  disease 
which  this  woman  had  would  have  defiled  the  person 
touched.  Some  think  that  the  recollection  of  tliis  may 
account  for  her  stealtliily  approaching  Hira  in  the  crowd 
behind,  and  touching  but  the  hem  of  Ills  garment.  Bui 
there  was  an  instinct  in  the  faith  which  brought  her  to 
Jesus,  which  taught  her,  that  if  that  touch  could  set  her 
free  from  the  defiling  disease  itself,  it  was  impossible  to 
communicate  defilement  to  Him,  and  tliat  this  wondrous 
Healer  must  be  above  sucli  laws.  38.  For  slie  said— 
"within  herself"  (Matthew  9.  21)— If  I  may  touch  but 
his  clothes,  I  shall  be  whole — i.  e.,  if  I  may  but  come  in 
contact  with  tills  glorious  Healer  at  all.  Remarkable  faith 
this !  39.  And  straiglit^vay  the  fountain  of  her  blood 
Tkvas  dried  up— Not  only  was  her  issue  of  blood  stanched 
(Luke  8.  4^1),  but  the  cause  of  it  was  thoroughly  removed, 

71 


Jairus^  Daughter  liaised  to  Life. 


MAKK  VI. 


John  the  Baptises  Imprisonment  and  DeatK 


tosomuch  that  by  her  bodily  sensations  she  Immediately 
knew  herself  perfectly  cured.  30.  And  Jesus  Imme- 
diately Jinovlng  In  himself  that  virtue — or  'efficacy' 
— had  gone  out  of  htm — He  was  conscious  of  the  forth- 
going  of  His  healing  power,  which  was  not— as  in  proph- 
ets and  apostles— something  foreign  to  Himself  and  im- 
parted merely,  but  what  He  had  dwelling  witlmi  Him  a,s 
"His  own  fulness" — turned  him  about  in  the  press — 
or  'crowd' — and  said,  AVho  touched  my  clothes?  31. 
And  his  disciples  said  unto  him— Luke  says  (8.  45), 
"When  all  denied,  Peter  and  they  that  were  with  Him 
Baid,  Master"— Thou  seest  the  multitude  tlironging 
thee,  and  sayest  tliou,  "Who  touched  met— ' Askest 
thou,  Lord,  who  touched  Thee  7  Rather  ask  who  touched 
Thee  not  in  such  a  throng.'  "And  Jesus  said,  Somebody 
hath  touched  me"— 'a  certain  person  has  touched  Me'— 
"for  I  perceive  that  virtue  is  gone  out  of  Me"  (Luke  8.  46). 
Yes,  the  multitude  ''thronged  and  pi-essed  Him"— they 
jostled  against  Him,  but  all  involuntarily;  they  were 
merely  carried  along ;  but  one,  one  only— "a  certain  per- 
son—touched  Him,"  with  the  conscious,  voluntary,  de- 
pendent touch  of  faith,  reaching  forth  its  hand  expressly 
to  have  contact  with  Him.  This  and  this  only  Jesus 
acknowledges  and  seeks  out.  Even  so,  as  Augustin  long 
ago  said,  multitudes  still  come  similarly  close  to  Christ  in  the 
means  of  grace,  but  all  to  no  purpose,  being  only  sucked  into 
the  crowd.  The  voluntary,  living  contact  of  faith  is  that 
electric  conductor  which  alone  draws  virtue  out  of  Him. 
3a,  And  he  looked  round  about  to  see  her  that  had 
done  this  thing— not  for  the  purpose  of  summoni  ng  forth 
a  culprit,  but,  as  we  shall  presently  see,  to  obtain  from 
the  healed  one  a  testimony  to  what  He  had  done  for  her. 
33.  But  the  -woman,  fearing  and  trembling,  kno-w- 
tng  -what  -^vas  done  in  her— alarmed,  as  a  humble, 
shrinking  female  would  naturally  be,  at  the  necessity  of 
so  public  an  exposure  of  herself,  yet  conscious  that  she 
had  a  tale  to  tell  which  would  speak  for  her— came  and 
fell  do-wn  before  Iiim,  and  told  him  all  the  truth — In 
Luke  (8.  47)  it  is,  "  When  the  woman  saw  that  she  was  not 
hid,  she  came  trembling,  and  falling  down  before  Him, 
she  declared  unto  Him  before  all  the  people  for  what 
cause  she  had  touched  Him,  and  how  she  was  healed  im- 
mediately." This,  though  it  tried  the  modesty  of  the  be- 
lieving Avoman,  was  just  what  Christ  wanted  in  dragging 
her  forth,  her  public  testimony  to  the  facts  of  her  case — 
the  disease,  with  her  abortive  efforts  at  a  cure,  and  the 
instantaneous  and  perfect  relief  which  her  touching  the 
Great  Healer  had  brought  her.  34.  And  he  said  unto 
her.  Daughter— "  be  of  good  comfort"  (Luke  8.  48)— thy 
£Bilth  hath  made  tliee  whole ;  go  in  peace,  and  be 
-vvhole  of  thy  plague — Though  healed  as  soon  as  she  be- 
lieved, it  seemed  to  her  a  stolen  cure— she  feared  to 
acknowledge  it.  Jesus  therefore  sets  His  royal  seal  upon 
it.  But  what  a  glorious  dismissal  from  the  lips  of  Him 
who  is  "  our  Peace"  is  that  "  Go  in  peace !" 

Jairus'  Daughter  raised  to  Life  (v.  35-43).  35.  Tliy  daugh- 
ter Is  dead;  why  troiiblest  thou  the  Master — 'the 
Teacher' — any  further  ?  36.  lie  salth  unto  the  ruler  of 
the  synagogue.  Be  not  afraid,  only  helieve  —  Jesus, 
knowing  how  the  heart  of  the  agonized  father  would  sink 
at  the  tidings,  and  the  reflections  at  the  delay  which 
would  be  apt  to  rise  in  his  mind,  hastens  to  reassure 
bim,  and  in  His  accustomed  style:  "Be  not  afraid,  only 
believe"— words  of  unchanging  preciousness  and  power ! 
How  vividly  do  such  Incidents  bring  out  Christ's  know- 
ledge of  the  human  heart  and  tender  sympathy!  (He- 
brews 4. 15.)  3T.  And  he  suffered  no  man  to  follow 
him,  save  Peter,  and  James,  and  John  the  brother  of 
James— See  on  ch.  1.  29.  38.  And  he  cometh  — rather, 
'they  come'— to  the  house  of  the  ruler  of  the  syna- 
gogue, and  seeth  the  tumult,  and  them  that  ^vept  and 
walled  greatly— "  the  minstrels  and  the  people  making 
a  noise"  (Matthew  9.  23)— lamenting  for  the  dead.  (See 
2  Chronicles  35.25;  Jeremiah  9.20;  Amos  5. 16.)  39.  And 
ivhen  he  was  come  In,  he  sattli  unto  them,  "Why 
make  ye  this  ado,  and  weep  ?  the  damsel  is  not  dead, 
hut  sleepeth- so  brief  her  state  of  death  as  to  be  more  like 
a  short  sleep.  40.  And  they  lauglied  him  to  scorn— 
72 


rather,  simply, '  laughed  at  Him'—"  knowing  that  she  wai 
dead"  (Luke  8. 53) ;  an  important  testimony  this  to  the  real- 
ity of  her  death.  But  when  he  had  put  them  all  out— 
The  word  is  strong— 'when  he  had  put,'  or '  turned  them  all 
out;'  meaning  all  those  who  were  making  this  noise,  and 
any  others  that  may  have  been  there  from  sympathy,  tliat 
only  those  might  be  present  who  were  most  nearly  con- 
cerned, and  those  whom  He  had  Himself  brought  as  wit- 
nesses of  the  great  act  about  to  be  done— he  taketh  the 
father  and  the  mother  of  the  damsel,  and  them  tlkat 
were  with  him— (Peter,  and  James,  and  John)— and  cn- 
tereth  in  w^liere  the  damsel  -tvas  lying.  41.  And  lie 
took  the  damsel  by  the  hand— as  He  did  Peter's  mother- 
in-law  (ch.  1.  31)— and  said  unto  her,  Talitha  cumi— The 
words  are  Aramaic,  or  Syro-Chaldaic,  the  then  language  of 
Palestine.  Mark  loves  to  give  such  wonderful  words  just 
as  they  were  spoken.  See  ch.  7. 34 ;  14. 3(5.  4!2.  And  straight- 
way the  damsel — The  word  here  is  diflerent  from  that  in 
V.  39,  40,  41,  and  signifies  'young  maiden,'  or  'little  girl' — 
arose,  and  -ivalked— a  vivid  touch  evidently  from  an  eye- 
witness— for  she  was  of  the  age  of  t-^velve  years.  And 
they  -tvere  astonished  with  a  great  astonishment — Tlie 
language  here  is  the  strongest.  43.  And  lie  cliarged 
them  straltly — or  strictly — that  no  man  should  kno^v 
It— The  only  reason  we  can  assign  for  this  is  His  desire 
not  to  let  the  public  feeling  regarding  Him  come  too  pre- 
cipitately to  a  crisis — and  commanded  that  something 
should  be  given  her  to  eat — in  token  of  perfect  restor- 
ation, 

CHAPTER  VI. 

Ver.  1-6.  Christ  Rejected  at  Nazaeeth.  (=Matthew 
13. 54-58 ;  Luke  4. 10-30.)    See  on  Luke  4. 16-30. 

7-13.  Mission  of  the  Twelve  Apostles.  (=Matthew 
10. 1,  5-15;  Luke  9. 1-6.)   See  on  Matthew  10. 1,  5-15. 

14-29.  Herod  thinks  Jesxjs  a  Resurrection  of  the 
Murdered  Baptist— Account  of  his  Death.  (=Mat- 
thewl4.1-12;  Luke  9. 7-9.) 

Herod's  View  of  Christ  (v.  14-16).  14.  And  King  Herod— 
i.  e.,  Hei-od  Antipas,  one  of  the  three  sons  of  Herod  the 
Great,  and  own  brother  of  Archelaus  (Matthew  2. 22),  who 
ruled  as  Ethnarch  over  Galilee  and  Perea — heard  of  him  j 
(for  his  name  -was  spread  abroad) ;  and  he  said—"  unto 
his  servants"  (Matthew  14.2),  his  councillors  or  court- 
ministers — That  Jolm  the  Baptist  -^vas  risen  from  the 
dead— The  murdered  prophet  haunted  his  guilty  breast 
like  a  spectre,  and  seemed  to  him  alive  again  and  clothed 
with  unearthly  powers,  in  the  person  of  Jesus.  15.  Others 
said,  That  it  is  Clias.  And  others,  Tlta^lt  is  a  propliet, 
or  as  one  of  the  prophets— See  on  Matthew  16.14.  16. 
But  -tvlien  Herod  Iieard  thereof,  lie  said,  It  is  John, 
whom  I  beheaded;  he  is  risen  from  the  dead — 'Him- 
self has  risen;'  as  if  the  innocence  and  sanctity  of  his 
faithful  reprover  had  not  suflTered  that  he  should  lie  long 
dead. 

Account  of  the  BaptisVs  Imprisonment  and  Death  (v.  17-29). 

17.  Fof  Herod  himself  hatl  sent  forth,  and  laid  liold 
upon  Jolm,  and  bound  Iiim  in  prison — in  the  castle  of 
Machrerus,  near  the  southern  extremity  of  Herod's  do- 
minions, and  adjoining  the  Dead  Sea.  [Josephus,  Anti- 
quities 18.5,2.]  for  Herodlas' sake — She  was  the  grand- 
daughter of  Herod  the  Great— lils  brother  Philip's  wlf<» 
—and  therefoi-e  the  niece  of  both  brothers.  This  Philip, 
however,  was  not  the  tetrarch  of  that  name  mentioned  in 
Luke  3. 1  (see  there),  but  one  whose  distinctive  name  was 
'Herod  Philip,'  another  son  of  Herod  the  Great— who  was 
disinherited  by  his  father.  Herod  Antipas'  own  wife  was 
the  daughter  of  Aretas,  king  of  Arabia;  but  he  prevailed 
on  Herodias,  his  half-brother  Philip's  wife,  to  forsake  her 
husband  and  live  with  him,  on  condition,  says  Josephus 
(Antiquities  18. 5, 1),  tliat  he  should  put  away  his  own  wife. 
This  involved  him  afterwards  in  war  with  Aretas,  who 
totally  defeated  him  and  destroyed  his  army,  from  the 
effects  of  which  he  was  never  able  to  recover  himself. 

18.  For  John  liad  said  unto  Herod,  It  is  not  lawful 
for  thee  to  have  thy  brother's  nvlfe.  Noble  fidelity! 
It  was  not  lawful,  because  Herod's  wife  and  Herodias' 
husband  were  both  living;  and  further,  because  the  par- 


John  the  Baptist  Beheaded, 


MARK  Vr. 


Five  Thousand  People  Fed, 


ties  were  within  the  forbidden  degrees  of  consanguinity 
(see  Leviticus  20.  21) ;  Herodias  being  tlie  daugliter  of  Aris- 
tobulus,  tlie  brother  of  both  Herod  and  Philip  [JosEPnus, 
18.  5,  i],  19>  Tlierefore  Herodias  had  a  quarrel  against 
Klni— ratlier,  as  in  the  margin,  '  liad  a  grudge  against 
him.'  Probably  she  was  too  proud  to  speak  to  liini;  still 
less  would  siie  quarrel  with  him.  and  -would  Uavc 
killed  Iiiin ;  but  sUe  could  not.  HO,  For  Herod  feared 
John— but,  as  Bengel  notes,  Jolin  feared  not  Herod — 
kjtowing  tliat  he  \vns  a  just  man  and  an  holy.  Cf.  tlie 
case  Df  Elijah  witli  Ahab,  after  the  murder  of  Nabotli 
(1  Kings  21.  20).  ond  observed  hlni— rather,  as  in  the 
margin,  'kept'  or  'saved  him:'  i,  e.,  from  the  wicked 
designs  of  Herodias,  who  had  been  watching  for  some 
pretext  to  get  Herod  entangled  and  committed  to  des- 
patch liim.  and  -ivheu  he  heard  him,  he  did  many 
thlugs--mauy  good  things  under  the  Influence  of  the 
Baptist  on  liis  conscience— and  heard  him  gladly — 
a  striking  statement  this,  for  which  we  are  indebted 
to  our  graphic  Evangelist  alone,  illustrating  the  working 
of  contrary  principles  in  the  slaves  of  passion.  But  this 
only  shows  how  far  Hei'odias  must  have  wrought  upon 
him,  as  Jezebel  upon  Ahab,  that  he  should  at  length 
agree  to  what  his  awakened  conscience  kept  him  long 
from  executing.  31.  And  -wlien  a  convenient  doy — (for 
the  purposesof  Herodias)— ^vas  come,  that  Herod — rather, 
'A  convenient  day  being  come,  when  Herod'— on  his 
birtli-day,  made  a  supper  to  Iiis  lords,  high  captains, 
and  chief  [estates]  of  Galilee  —  This  graphic  minuteness 
of  detail  adds  much  to  the  interest  of  tlie  tragic  narrative. 
J23.  And  "M'hen  the  daughter  of  the  said  Herodias— i.  c, 
— her  daughter  by  her  proper  husband,  Herod  Philip :  Her 
name  was  Salome  [Josephus,  ib.]— came  in  and  danced, 
and  pleased  Herod  and  them  that  sat  'with  him,  the 
king  said  unto  the  damsel — '  the  girl' — (See  on  ch.5.  42) — 
Ask  of  me  -whatsoever  thou  tvilt,  and  I  vt^ill  give  it 
tliee.  23.  And  he— the  king,  so  called,  but  only  by  cour- 
tesy (see  on  v.  14) — sware  unto  her.  Whatsoever  thou 
slialt  ask  of  me,  unto  tUe  half  of  my  kingdom — Those 
in  whom  passion  and  luxury  have  destroyed  self-com- 
mand will  in  a  capricious  moment  saj^  and  do  wliat  in 
their  cool  moments  they  bitterly  regret.  34.  And  slie 
said,  The  head  of  John  the  Baptist — Abandoned  women 
are  more  shameless  and  heartless  than  men.  The  Baptist's 
fldelity  marred  the  pleiusures  of  Herodias,  and  tills  was 
loo  good  an  opportunity  of  getting  rid  of  hini  to  let  slip. 
25.  I  -will  that  thou  give  me  by  and  by — rather,  'at 
once'— in  a  charger  —  or  large  flat  'trencher' — the 
Iiead  of  Jolui  the  Baptist.  20.  Aiid  the  king  -was  ex- 
ceeding sorry— Witli  his  feelings  regarding  John,  and 
the  truths  which  so  told  upon  his  conscience  from  that 
preacher's  lips,  and  after  so  often  and  carefully  saving 
him  from  liis  paramour's  rage,  it  must  have  been  very 
galling  to  And  himself  at  length  entrapped  by  his  own 
rash  folly,  yet  for  his  oath's  sake— See  how  men  of  no 
principle,  but  troublesome  conscience,  will  stick  at  break- 
ing a  rash  oath,  while  yielding  to  the  commission  of  the 
•worst  crimes !— and  for  their  sakes  -tvhich  sat  witli  him 
—under  the  influence  of  that  false  shame,  which  could 
not  brook  being  thought  to  be  troubled  with  religious  or 
moral  scruples.  To  how  many  has  this  proved  a  fatal 
snare!  — he  would  not  reject  her.  2T.  And  immedi- 
ately the  king  sent  an  executioner— one  of  the  guards  in 
attendance.  TUe  word  is  Roman,  denoting  one  of  the  Im- 
perial Guard— and  commanded  his  head  to  be  brought : 
and  he  went  and  beheaded  him  in  the  prison— after,  it 
would  seem,  more  than  twelve  months'  Imprisonment. 
Blessed  martyr!  Dark  and  cheerless  was  the  end  re- 
served for  thee:  but  now  thou  hast  thy  Master's  benedic- 
tion, "Blessed  is  he  whosoever  shall  not  be  offended  in 
Me"  (Matthew  11.  6),  and  haat  found  the  life  thou  gavest 
away  (Matthew  10.30).  But  where  are  they  in  whose 
ekirta  is  found  thy  blood?  28.  And  he  brought  his 
head  in  a  charger,  and  gave  It  to  the  damsel :  and  the 
damsel  gave  it  to  her  motlicr— Herodias  did  not  shed  the 
blood  of  the  stern  reprover ;  she  only  got  it  done,  and  then 
gloated  over  it,  as  it  streamed  from  the  trunkless  head. 
ao.  Aud  when  his  disciples  heai-d  of  It— i.e.,  the  Bap- 


tist's own  disciples — they  came  and  took  up  his  corpse, 
and  laid  it  in  a  tomb — "  and  went  and  told  Jesus  "  (Mat- 
thew 14.  12).  If  these  disciples  had,  up  to  this  time,  stood 
apart  from  Him,  as  adherents  of  John  (Matthew  11.  2),  per- 
haps they  now  came  to  Jesus,  not  without  some  secret  re- 
flection on  Him  for  His  seeming  neglect  of  their  master; 
but  perhaps,  too,  as  orphans,  to  cast  in  their  lot  hence- 
forth with  the  Lord's  disciples.  How  Jesus  felt,  or  what 
He  said,  on  receiving  this  intelligence,  is  not  recorded; 
but  He  of  whom  It  was  said,  as  He  stood  by  the  grave  of 
His  friend  Lazarus,  "Jesus  wept,"  was  not  likely  to  re- 
ceive such  Intelligence  without  deep  emotion.  And  one 
reason  why  He  might  not  be  unwilling  that  a  small  body 
of  John's  disciples  should  cling  to  him  to  the  last,  might 
be  to  provide  some  attached  friends  who  should  do  for  hia 
precious  body,  on  a  small  scale,  what  was  afterwards  to 
be  done  for  His  own. 
30-.5C.    The  Twelve,  on  thetu  Retukn,  having  ee- 

PORTED  THE  SUCCESS  OF  THEIR  MISSION,  JESUS  CROSSES 
THE  Sea  of  GAI.IIiEE  WITH  THEM,  TEACHES  THE  PEOPLE, 

and  miraculously  feeds  them  to  the  number  of 
Five  Thousand  — He  sends  His  Disciples  by  Ship 
again  to  the  western  side,  "while  himselp  returns 

AFTERWARDS    WALKING    ON    THE    SEA  — INCIDENTS    ON 

Landing.  (=Matthew  14.  13-36;  Luke  9. 10-17;  John  6. 1- 
24.)  Here,  for  the  flrst  time,  all  the  four  streams  of  sacred 
text  run  parallel.  The  occasion  and  all  the  circumstances 
of  this  grand  section  are  thus  brought  before  us  with  a 
vividness  quite  remarkable. 

F'ivc  Thousand  Miracidoitsly  Fed  (v.  30-44).  30.  And  the 
apostles  gathered  themselves  together — probably  at 
Capernaum,  on  returning  from  their  mission  {v.  7-13) — 
aud  told  liim  all  things,  both  -^vhat  they  had  done, 
and  what  they  had  taught— Observe  the  various  reasons 
He  had  for  crossing  to  the  other  side.  First,  Matthew  (14. 
13)  says,  that  "when  Jesus  heard"  of  the  murder  of  His 
faithful  forerunner— from  those  attached  disciples  of  his 
who  had  taken  up  his  body  and  laid  It  in  a  sepulchre  (see 
on  V.  29)— "  He  departed  by  ship  into  a  desert  place  apart;" 
either  to  avoid  some  apprehended  consequences  to  Him- 
self, arising  from  the  Baptist's  death  (Matthew  10.  23),  or 
more  probably  to  be  able  to  indulge  in  those  feelings 
which  that  aflTecting  event  had  doubtless  awakened,  and 
to  which  the  bustle  of  the  multitude  around  Plim  was 
very  unfavourable.  Next,  since  He  must  have  heard  the 
report  of  the  Twelve  with  the  deepest  interest,  and  prob- 
ably with  something  of  the  emotion  which  He  experi- 
enced on  the  return  of  the  Seventy  (see  on  Luke  10. 17-22), 
He  sought  privacy  for  undisturbed  reflection  on  this  be- 
gun preaching  and  progress  of  His  kingdom.  Once  more, 
He  was  wearied  with  the  multitude  of  "comers  and 
goers"— depriving'  Him  even  of  leisure  enough  to  take 
His  food— and  wanted  rest:  "Come  ye  yourselves  apart 
into  a  desert  place,  and  rest  a  while,"  &c.  Under  the  com- 
bined influence  of  all  these  considerations,  our  Lord 
sought  this  change.  32.  And  they  departed  into  a 
desei-t  place  by  ship  privately—"  over  the  Sea  of  Galilee, 
which  is  the  Sea  of  Tiberias,"  says  John  (6. 1),  the  only  one 
of  the  Evangelists  who  so  fully  describes  it;  the  others 
having  written  when  their  readers  were  supposed  to 
know  something  of  it,  while  the  last  wrote  for  those  at  a 
greater  distance  of  time  and  place.  This  "desert  place" 
is  more  definitely  described  by  Luke  (9, 10)  as  "  belonging 
to  tlie  city  called  Bethsaida."  This  must  not  be  con- 
founded with  the  town  so  called  on  the  western  side  of 
the  lake  (see  on  Matthew  11.  21).  This  town  lay  on  its 
north-eastern  side,  near  where  the  Jordan  empties  itself, 
into  it:  in  Gaulonitis,  out  of  the  dominions  of  Herod  An- 
tipas,  and  within  the  dominions  of  Philip  the  Tetrarch 
(Luke  3. 1),  who  raised  it  from  a  village  to  a  city,  and 
called  it  Julias,  in  honour  of  Julia,  the  daughter  of  Augus- 
tus [Josephus,  Antiquities  18.  2,  1].  33.  And  the  people— 
'the  multitudes'  — 8a-»v  them  departing,  and  many 
knew  him- The  true  reading  would  seem  to  be:  'And 
many  saw  tliem  departing,  and  knew  or  recognized 
[them]'— aud  ran  afoot— Here,  perhaps.  It  should  be  ren- 
dered 'by  land'— running  round  by  the  head  of  the  lake, 
and  taking  one  of  tlie  fords  of  the  river,  so  as  to  meet 

73 


Five  Thousand  People  Fed. 


MAKK  VI. 


Jesus  Walketh  upon  the  Sea, 


Jesus,  M'ho  was  crossing  with  the  Twelve  by  sliip. 
UiltHer  out  of  all  cities,  and  outwent  them— got  befoi'e 
them— and  came  together  unto  lilm — How  exceedingly 
graphic  is  this !  every  touch  of  it  betokening  the  pres- 
ence of  an  eye-witness.  John  (6.  3)  says,  that  "Jesus 
went  up  into  a  mountain"  — somewhere  in  that  hilly 
range,  the  green  tableland  which  skirts  the  eastern  side 
of  the  lake.  34.  And  Jesus,  when  lie  came  out  of  tlie 
ship—'  having  gone  on  shore'— saw  much  people- a  great 
multitude— and  -was  moved  -with  compassion  toward 
them,  because  they  -were  as  sheep  not  having  a  sliep- 
herd— At  the  sight  of  the  multitudes  who  had  followed 
Him  by  land  and  even  got  before  Him,  He  was  so  moved, 
as  was  His  wont  in  such  cases,  with  compassion,  because 
they  were  like  shepherdless  sheep,  as  to  forego  both 
privacy  and  rest  that  He  might  minister  to  them.  Here 
we  have  an  important  piece  of  information  from  the 
Fourth  Evangelist  (John  6.  4),  "And  the  Passover,  a  feast 
of  the  Jews,  was  nigh"— rather,  'Now  the  Passover,  the 
feast  of  the  Jews,  was  nigh.'  This  accounts  for  the  mul- 
titudes that  now  crowded  around  Him.  They  were  on 
their  Avay  to  keep  that  festival  at  Jerusalem.  But  Jesus 
did  not  go  up  to  this  festival,  as  John  expressly  tells  us, 
(ch.  7.  1)— remaining  in  Galilee,  because  the  ruling  Jews 
sought  to  kill  Him.  35.  And  -when  the  day  w^as  no^w 
far  speiit^— "  began  to  wear  away"  or  '  decline,'  says  Luke 
(9.  12).  Matthew  (14.  15)  says,  "when  it  was  evening;" 
and  yet  he  mentions  a  later  evening  of  the  same  day 
(v.  23).  Tliis  earlier  evening  began  at  three  o'clock  p.  m.  ; 
the  latter  began  at  sunset.  36.  Send  them  a-»vay,  that 
they  may  go  Into  the  country  round  about,  and  Into 
the  villages,  and  buy  themselves  bread  i  for  they  have 
nothing  to  eat— John  tells  us  (6.  5,  6)  that  "Jesus  said  to 
Philip,  Whence  shall  we  buy  bread,  that  these  may  eat? 
(And  this  He  said  to  prove  him:  for  He  Himself  knew 
what  He  would  do.)"  The  subject  may  have  been  intro- 
duced by  some  remark  of  the  disciples ;  but  the  precise 
order  and  form  of  what  was  said  by  each  can  hardly  be 
gathered  with  precision,  nor  is  it  of  any  importance.  37. 
He  ans^vcred  and  said  unto  them — "They  need  not 
depart."  (Matthew  14. 10)— Give  ye  them  to  eat — doubtless 
said  to  prepare  them  for  what  was  to  follow.  And  they 
say  unto  him.  Shall  we  go  and  buy  t-wo  hundred  pen- 
nyworth of  bread,  and  give  them  to  eat  T — "  Philip  an- 
swered Him,  Two  hundred  pennyworth  of  bread  is  not 
sufficient  for  them,  that  every  one  of  them  may  take  a 
little"  (John  6.  7).  38.  He  salth  unto  them.  How  many 
loaves  have  ye  1  go  and  see.  And  when  they  knew, 
they  say,  Five,  and  two  flshes- John  is  more  precise 
and  full;  "One  of  his  disciples,  Andrew, Simon  Peter's 
brother,  saith  unto  Him,  There  is  a  lad  here  which  hath 
five  barley  loaves  and  two  small  fishes :  but  what  are 
they  among  so  many?"  (John  6.  8,  9.)  Probably  this  was 
the  whole  stock  of  provisions  then  at  the  command  of 
the  disciples— no  more  than  enough  for  one  meal  to  them 
—and  entrusted  for  the  time  to  this  lad.  "  He  said.  Bring 
them  hither  to  me"  (Matthew  14.  18).  39.  And  he  com- 
manded them  to  make  all  sit  down  by  companies 
upon  tlie  green  grass — or  '  green  hay ;'  the  rank  grass  of 
those  bushy  wastes.  For,  as  John  (6. 10)  notes, "  there  was 
much  grass  in  the  place."  40.  And  they  sat  down  In 
ranks,  by  hundreds,  and  by  fifties- Doubtless  this  was 
to  sliow  at  a  glance  the  number  fed,  and  to  enable  all  to 
witness  in  an  orderly  manner  this  glorious  miracle.  41. 
And  -when  lie  liad  taken  the  five  loaves  and  the  t-^vo 
fishes,  he  looked  up  to  heaven- Thus  would  the  most 
distant  of  tliem  see  distinctly  what  He  was  doing— and 
blessed— John  says,  "And  when  he  had  given  thanks." 
The  sense  is  tlie  same.  This  thanksgiving  fbr  the  meat, 
and  benediction  of  it  as  the  food  of  thousands,  was  the 
crisis  of  the  miracle — and  brake  the  loaves,  and  gave 
them  to  Ills  disciples  to  set  before  them— thus  virtually 
holding  forth  these  men  as  His  future  ministers— and 
the  t\vo  fishes  divided  lie  among  them  all.  43.  And 
they  did  all  eat,  and  w^ere  filled— All  the  four  Evange- 
lists mention  this:  and  John  (6. 11)  adds,  "and  likewise 
of  the  fishes,  as  much  as  they  would"— to  show  that  vast 
as  was  the  multitude,  and  scanty  the  provisions,  the  meal 
74 


to  each  and  all  of  them  was  a  plentiful  one.  "When  they 
were  filled,  He  said  unto  His  disciples.  Gather  up  the 
fragments  that  remain,  that  nothing  be  lost"  (John  C.  12). 
This  was  designed  to  bring  out  the  whole  extent  of  the 
miracle.  43.  And  they  took  up  twelve  baskets  full  of 
the  fragments,  and  of  the  fishes  —  "Therefore  (says 
John  6. 13),  they  gathered  them  together,  and  filled  twelve 
baskets  with  the  fragments  of  the  five  barley  loaves, 
which  remained  over  and  above  unto  them  that  had 
eaten."  The  article  here  rendered  "baskets"  in  all  the 
four  narratives  was  part  of  the  luggage  taken  by  Jews  on 
a  journey— to  carry,  it  is  said,  both  their  provisions  and 
hay  to  sleep  on,  that  they  might  not  have  to  depend  on 
Gentiles,  and  so  run  the  risk  of  ceremonial  pollution.  In 
this  we  have  a  striking  corroboration  of  the  truth  of  the 
four  narratives.  Internal  evidence  renders  it  clear,  we 
think,  that  the  first  three  Evangelists  wrote  independ- 
ently of  each  other,  though  the  fourth  must  have  seen 
all  the  others.  But  here,  each  of  the  first  three  Evange- 
lists uses  the  same  word  to  express  the  apparently  insig- 
nificant circumstance  that  the  baskets  employed  to 
gather  up  the  fragments  were  of  the  kind  which  even  the 
Roman  satirist,  Juvenal.,  knew  by  the  name  of  cophinus; 
while  in  both  the  narratives  of  the  feeding  of  the  Four 
Thousand  the  baskets  used  are  expressly  said  to  have 
been  of  the  kind  called  spuris.  (See  on  ch.  8. 19,  20.)  44. 
And  they  that  did  eat  of  the  loaves  -were  [about]  five 
thousand  men — "  besides  women  and  children"  (Matthew 
14.  21).  Of  these,  however,  there  would  probably  not  be 
many;  as  only  the  males  were  obliged  to  go  to  the  ap- 
proacliing  festival. 

Jesus  Recrosses  to  the  Western  side  of  the  Lake,  Walking 
on  the  Sea  (.v.  45-56).  One  very  important  particular  given 
by  John  alone  (6.  15)  introduces  this  portion:  "When 
Jesus  therefore  perceived  that  they  would  take  Him  by 
force,  to  malce  Him  a  king.  He  departed  again  into  a 
mountain  Himself  alone."  45.  And  8traiglit-»vay  he 
constrained  his  disciples  to  get  Into  the  sliip,  and  to 
go  to  the  other  side  before — Him — unto  Bethsaida^— 
Bethsaida  of  Galilee  (John  12.  21).  John  says  they  "Avent 
over  the  sea  towards  Capernaum" — the  wind,  probably, 
occasioning  tliis  slight  deviation  from  the  direction  of 
Bethsaida— while  lie  sent  away  the  people — 'the  nuil- 
titude,'  His  object  in  this  was  to  put  an  end  to  the  mis- 
directed excitement  in  His  favour  (John  6. 15),  into  which 
the  disciples  thenaselves  may  have  been  somewhat 
drawn.  Tlie  word  "constrained"  implies  reluctance  on 
their  part,  perhaps  from  unwillingness  to  part  with  their 
Master  and  embark  at  night,  leaving  Him  alone  on  the 
mountain,  46.  And  wrlien  he  had  sent  them  away,  he 
departed  Into  a  mountain  to  pray — thus  at  length  get- 
ting that  privacy  and  rest  which  He  had  vainly  sought 
during  the  earlier  part  of  the  daj' ;  opportunity  also  to 
pour  out  His  soul  in  connection  with  the  extraordinary 
excitement  in  His  favour  that  evening— which  appears 
to  have  marked  the  zenith  of  His  reputation,  for  it  be- 
gan to  decline  the  very  next  day;  and  a  place  whence 
He  might  watch  the  disciples  on  the  lake,  pray  for  them 
in  their  extremity,  and  observe  the  right  time  for  com- 
ing to  them,  in  a  new  manifestation  of  His  glory,  on  the 
sea.  47.  And  -^vhen  even  waa  come — the  later  evening 
(see  on  v.  35).  It  had  come  even  when  the  disciples  em- 
barked (Matthew  14.  23;  John  6. 10)— the  ship  was  in  the 
midst  of  the  sea,  and  lie  alone  on  the  land — John  says 
(6.  17),  "It  was  now  dark,  and  Jesus  was  not  come  to 
them."  Perhaps  they  made  no  great  effort  to  push  across 
at  first,  having  a  lingering  hope  that  their  Master  would 
yet  join  them,  and  so  allowed  the  darkness  to  come 
on.  "And  the  sea  arose  (adds  the  beloved  disciple,  6. 18), 
by  reason  of  a  great  wind  that  blew."  48.  And  he  saw 
them  toiling  in  rowing ;  for  the  wind  was  contrary 
unto  them— putting  fortli  all  their  strength  to  buflet  the 
waves  and  bear  on  against  a  head  wind,  but  to  little 
effect.  He  "  saw"  this  from  His  mountain-top,  and 
through  the  darkness  of  the  night,  for  His  heart  was  all 
with  them :  yet  would  He  not  go  to  their  relief  till  His 
own  time  came,  and  about  the  fourtli  -tvatch  of  the 
night— The  Jews,  who  used  to  divide  the  night  into  three 


Jesus  Walketh  upon  the  Sea. 


MAEK  VII. 


He  Hecdeth  all  who  Touch  Him. 


watches,  latterly  adopted  the  Roman  division  Into  four 
watches,  as  here.  So  that,  at  the  rate  of  three  hours  to 
each,  the  fourth  watch,  reckoning  from  six  p.m.,  would 
be  three  o'clock  in  the  morning.  "So  when  they  had 
rowed  about  five  and  twenty  or  thirty  furlongs"  (John  6. 
19)— rather  more  than  half-way  across.  The  lake  is  about 
seven  miles  broad  at  its  widest  part.  So  that  in  eight  or 
nine  hours  they  had  only  made  some  three  and  a  half 
miles.  By  this  time,  therefore,  they  must  have  been  in  a 
state  of  exhaustion  and  despondency  bordering  on  de- 
spair; and  now  at  length,  having  tried  them  long  enough 
— lie  cometU  unto  them,  -^valuing  upon  tlie  sea — "and 
draweth  nigh  unto  the  ship"  (John  6.  19)— and  would 
liave  i)asscd  by  tlicm— Ijut  only  in  the  sense  of  Luke  24. 
28;  Genesis  32.  26;  cf.  Genesis  18.3,5;  -12.7.  49.  But  when 
they  sa-»v  him  -walking  upon  the  sea,  they  supposed  it 
had  been  a  spirit,  and  cried  out—"  for  fear"  (Matthew 
14.  20).  He  would  appear  to  them  at  first  like  a  dark 
moving  speck  upon  the  waters;  then  as  human  figure; 
but  in  the  dark  tempestuous  sky,  and  not  dreaming  that 
it  could  be  their  Lord,  they  take  it  for  a  spirit.  Cf.  Luke 
24.  37.  50.  For  they  all  saw  Iiim,  and  were  troubled. 
And  immediately  he  talked  with  them,  and  saith 
unto  them.  Be  of  good  cheer :  It  is  I ;  be  not  afraid — 
There  is  something  in  these  two  little  words— given  by 
Matthew,  Mark  and  John  — "'Tis  I,"  which  from  the 
mouth  that  spake  it  and  the  circumstances  in  which  it 
was  uttered,  passes  the  power  of  language  to  express. 
Here  were  they  in  the  midst  of  a  raging  sea,  their  little 
bark  the  sport  of  the  elements,  and  with  just  enough  of 
light  to  descry  an  object  on  the  waters  whicli  only  aggra- 
vated their  fears.  But  Jesus  deems  it  enough  to  dispel 
all  apprehension  to  let  them  know  that  He  ivas  there. 
From  other  lips  that  "I  am"  would  have  merely  meant 
that  the  person  speaking  was  such  a  one  and  not  another 
person.  That,  surely,  would  have  done  little  to  calm  the 
fears  of  men  expecting  every  minute,  it  may  be,  to  go  to 
the  bottom.  But  spoken  by  One  who  at  that  moment 
was  "  treading  upon  the  waves  of  the  sea,"  and  was  about 
to  husli  the  raging  elements  with  His  word,  what  was  it 
but  the  Voice  which  cried  of  old  in  the  ears  of  Israel,  even 
from  the  days  of  Moses,  "I  am;"  "I,  even  I,  am  He!" 
Cf.  John  18.5,6;  8.58.  Now,  that  Word  is  "made  flesh, 
and  dwells  among  us,"  uttering  itself  from  beside  us  in 
dear  familiar  tones  — "It  is  the  Voice  of  my  Beloved!" 
How  far  was  this  apprehended  by  these  frightened  disci- 
ples? There  was  one,  we  know.  In  the  boat  who  out- 
stripped all  the  rest  in  susceptibility  to  such  sublime  ap- 
peals. It  was  not  the  deep-toned  writer  of  the  Fourth 
Gospel,  who,  though  he  lived  to  soar  beyond  all  the  apos- 
tles, was  as  yet  too  young  for  prominence,  and  all  unripe. 
It  was  Simon-Barjonas.  Here  follows  a  very  remarkable 
and  instructive  episode,  recoi'ded  by  Matthew  alone : 

Fetei-  Ventures  to  Walk  upon  the  Sea  (Matthew  14.  28-32). 
28.  "  And  Peter  answered  Him,  and  said.  Lord,  If  it  be 
Thou,  bid  me  come  unto  thee  on  the  water;"  not  'let  me,' 
but  'give  me  the  word  of  command' — 'command,'  or  'or- 
der me  to  come  unto  Tliee  upon  the  waters.'  29.  "  And 
He  said.  Come."  Sublime  word,  Issuing  from  One  con- 
scious of  power  over  the  raging  element,  to  bid  it  serve 
both  Himself  and  whomsoever  else  He  pleased!  "And 
when  Peter  was  come  down  out  of  the  ship,  he  walked 
upon  the  water" — 'waters'— to  come  to  Jesus."  'It  was  a 
bold  spirit,'  says  Bisnop  Hall,  '  that  could  wish  it;  more 
bold  tliat  could  act  it— not  fearing  either  the  softness  or 
the  roughness  of  that  uncouth  passage.'  30,  "  But  when 
he  saw  the  wind  boisterous,  he  was  afraid ;  and  begin- 
ning to  sink,  he  cried,  saying.  Lord,  save  me."  The  wind 
was  as  boisterous  before,  but  Peter  " salt;"  it  not;  seeing 
only  the  power  of  Christ,  in  the  lively  exercise  of  faith. 
Kow  he  "sees"  the  fury  of  the  elements,  and  Immediately 
the  power  of  Christ  to  bear  him  up  fades  before  his  view, 
and  this  makes  him  "afraid" — as  how  could  he  be  other- 
rt-iso,  without  any/e«  power  to  keep  him  up?  He  then 
'begins  to  sink;"  and  finally,  conscious  that  his  experi- 
ment liad  failed,  he  casts  himself,  in  a  sort  of  desperate 
confidence,  upon  his  "Lord"  for  deliverance!  31.  "And 
immediately  Jesus  stretched  forth  His  hand,  and  caught 


him,  and  said  unto  him,  O  thou  of  little  faith,  wherefore 
didst  thou  doubt?"  This  rebuke  was  not  administered  while 
Peter  was  sinkiny,  nor  till  Christ  had  him  by  the  hand:  first 
reinvigorating  his  faith,  and  then  with  it  enabling  him 
again  to  walk  upon  the  crested  wave.  Bootless  else  had 
been  this  loving  reproof,  whicti  owns  the  faith  that  had 
ventured  on  the  deep  upon  the  bare  word  of  Christ,  but 
asks  why  that  distrust  which  so  quickly  marred  it.  32. 
"And  when  they  were  come  into  the  ship  (Jesus  aud  Peter), 
the  wind  ceased.'"'  51.  And  he  went  up  unto  them  into 
tlie  ship.  John  (6. 21)  says, "  Tlien  they  willingly  received 
him  into  the  ship" — or  rather, '  Then  were  they  willing 
to  receive  Him'  (with  reference  to  their  previous  terror); 
but  implying  also  a  glad  welcome,  their  first  fears  now 
converted  into  wonder  and  delight.  "  And  immediately," 
adds  the  beloved  disciple,  "they  were  at  the  land  whither 
they  went,"  or  were  bound."  This  additional  miracle,  for 
as  such  it  is  manifestly  related,  is  recorded  by  the  fourth 
Evangelist  alone.  As  the  storm  was  suddenly  calmed,  so 
the  little  bark— propelled  by  the  secret  power  of  the  Lord 
of  nature  now  sailing  in  it — glided  through  the  now  un- 
ruffled waters,  and,  wliile  they  were  wrapt  in  wonder  at 
what  had  happened,  not  heeding  their  rapid  motion,  waa 
found  at  port,  to  tlieir  still  further  surprise. 

'  Then  are  they  glad,  because  at  rest 
And  quiet  now  they  be  ; 
So  to  the  haven  He  them  brins» 
AVhich  they  desired  to  see.' 

Matthew  (14. 33)  says,  "Then  they  that  were  In  tin;  snip 
came  (i.  c.,  ere  they  got  to  land)  and  worshipped  him,  say- 
ing. Of  a  truth  Thou  art  the  Son  of  God."  But  our  Evan- 
gelist is  wonderfully  striking,  and  the  wind  ceased  i 
and  they  were  sore  ainaxed  in  themselves  beyond 
measure,  and -wondered— The  Evangelist  seems  hardly 
to  find  language  strong  enough  to  express  their  astonish- 
ment. 53.  For  they  considered  not  the  miracle  of  the 
loaves ;  for  their  heart -was  hardened — What  a  singular 
statement !  The  meaning  seems  to  be  that  if  they  had 
but  "considered  (or  reflected  upon)  the  miracle  of  the 
loaves,"  wrought  but  a  few  hours  before,  they  would  have 
u'onde7-ed  at  nothing  which  He  might  do  within  tne  Avhole 
circle  of  power  and  grace. 

Incidents  on  Landing  {v.  53-56).  The  details  here  are  given 
with  a  rich  vividness  quite  peculiar  to  l>.is  charming 
Gospel.  53.  And  -when  they  had  passed  over,  they 
came  into  the  land  of  Gennesaret — from  which  the  lake 
sometimes  takes  its  name,  sti-etching  along  its  western 
shore.  Capernaum  was  their  landing-place  (John  6. 
24,  25)— and  drevr  to  the  sliore-  a  nautical  phrase,  no- 
where else  used  in  the  New  Testament.  54.  And  -^vhen 
they  -were  come  out  of  the  ship,  straightway  tliey 
kne-w  I'.im—" immediately  they  recognized  Him;"  i.e., 
the  people  did.  55.  and  began  to  carry  about  in  beds 
those  that  -were  sick,  -»vhere  they  heard  he  -was — At 
this  period  of  our  Lord's  ministry  the  popular  enthusiasm, 
in  His  favour  was  at  its  height.  56.  aud  besonglit  him 
that  they  might  touch  if  it  -w^ere  but  the  border  of  his 
garment— having  heard,  no  doubt,  of  what  the  woman 
witli  the  issue  of  blood  experienced  on  doing  so  (ch.  5. 25- 
29),  and  perhaps  of  other  unrecorded  cases  of  the  same 
nature,  and  as  many  as  touched  [him] — or  '  it' — tb« 
border  of  His  garment — -ivere  made  ■»vhole— All  this  they 
continued  to  do  and  to  experience  while  our  Lord  was  lu 
that  region.  The  time  corresponds  to  that  nientlonea 
(John  7. 1),  when  He  "walked  in  Galilee,"  instead  of  ap- 
pearing in  Jerusalem  at  the  Passover,  "because  the  Jews," 
i.e.,  the  rulers,  "sought  to  kill  Him"— while  the  people 
sought  to  enthrone  Him! 

CHAPTER  VII. 

Vcr.  1-23.  DiscouKSE  on  Ceremonial  Pollution. 
( =  Matthew  15.  l-'20.)    See  on  Matthew  15. 1-20. 

24-57.  TuE  Syho-piicenician  Woman  and  heu  Daugh- 
ter—A Deaf  and  Dumb  Man  Healed.    (=-=  Matthew  15. 

2i-;?i.) 

'The  Syro-pJuxnician  Woman  and  Tier  Daughter  (v.  2-1-30), 

75 


The  Syro-pfuenieian  Woman. 


MAKE  VII. 


Deaf  and  Dumb  Man  Healed. 


The  first  words  of  this  narrative  show  that  the  incident 
followed,  in  point  of  time,  immediately  on  wliat  precedes 
It.  24.  And  from  tlience  Ke  arose,  and  'went  into — or 
'ante' — Tlicboi-dcrs  of  Tyre  and  Sidon— the  two  great 
Phoenician  sea-ports,  but  here  denoting  the  territorj'  gen- 
erally, io  the  frontiers  of  which  Jesus  now  came.  But  did 
Jesus  actually  enter  tViis  lieathen  territory?  The  whole 
narrative,  we  tli ink,  proceeds  upon  the  supposition  tliat 
lie  did.  His  immediate  object  seems  to  have  been  to 
avoid  the  wrath  of  the  Pharisees  at  the  withering  expo- 
Biire  He  had  just  made  of  tlieir  traditional  religion— and 
entered  Into  an  Iiou«c,  and  'would  Have  no  man  know 
It— because  He  had  not  come  there  to  minister  to  heath- 
ens. But  though  not,  "sent  but  to  the  lost  sheep  of  the 
house  of  Israel"  (Matthew  15.  2^),  He  hindered  not  the  lost 
sheep  of  the  vast  Gentile  world  from  coming  to  Him,  nor 
put  them  away  when  they  did  come — as  this  incident  was 
designed  to  show,  but  he  could  not  be  hid— Christ's 
fame  liad  early  spread  from  Galilee  to  this  very  region 
(ch.  3.  8  ;  Luke  6.  17).  35.  Foi*  a  certain  ivoman,  '\vKose 
young  daughter  had  an  unclean  spirit — or,  as  in  Mat- 
thew, '  was  badly  demonized'— heard  of  him — one  won- 
ders how;  but  distress  is  quick  of  hearing— and  fell  at 
his  feet:  26.  The  tvontan  was  a  Greek — i.  e.,  '&  Gentile,' 
IIS  in  the  margin— a  Syro-phoenlclan  by  nation — so  called 
as  inhabiting  the  Phoenician  tract  of  Syria.  Juvenal 
uses  the  same  term,  as  was  remarked  by  Justin  Martyr 
and  Tertullian.  Matthew  calls  her  "a  woman  of 
Canaan"— a  more  intelligible  description  to  his  Jewish 
readers  (cf.  Judges  1.  30,  32,  33).  and  she  besought  him 
that  he  would  cast  forth  the  devil  out  of  her  daughter — 
"  She  cried  unto  Him,  saying.  Have  mercy  on  me,  O  Lord, 
Son  of  David:  my  daughter  is  grievously  vexed  with  a 
devil"  (Matthew  15.  22).  Thus,  though  no  Israelite  her- 
self, she  salutes  Him  as  Israel's  promised  Messiah.  Here 
we  must  go  to  Matthew  15.  23-25  for  some  important  links 
in  the  dialogue  omitted  by  our  Evangelist.  23.  "But  he 
answered  her  not  a  word."  Tlie  design  of  this  was  first, 
perhaps,  to  show  that  He  was  not  sent  to  such  as  she.  He 
had  said  expressly  to  tlie  Twelve,  "  Go  not  into  the  way 
of  the  Gentiles"  fMatthew  10.  5);  and  being  now  amongst 
them  Himself,  He  would,  for  consistency's  sake,  let  it  be 
seen  that  He  had  not  gone  thither  ior  missionary  purposes. 
Therefore  He  not  only  kept  silence,  but  had  actually  left 
the  house,  and — as  will  presently  appear — was  proceeding 
on  His  way  back,  when  this  woman  accosted  Him.  But 
anotlier  reason  for  keeping  silence  plainly  was  to  try  and 
to  whet  her  faith,  patience,  and  perseverance.  And  it  liad 
the  desired  effect:  "She  cried  after  them"  which  shows 
that  He  was  already  on  His  way  from  the  place.  "And 
His  disciples  came  and  besought  Him,  saying.  Send  her 
away;  for  she  crieth  after  us."  They  thought  her  trou- 
blesome with  her  importunate  cries,  just  as  they  did  the 
people  who  brought  young  children  to  be  blessed  of  Him, 
and  they  ask  their  Lord  to  "send  her  away,"  i.e.,  to 
grant  her  request  and  be  rid  of  her;  for  we  gather  from 
His  reply  that  they  meant  to  solicit  favour  for  her,  though 
not  for  her  sake  so  mucli  as  their  own.  24.  "But  He  an- 
swered and  said,  I  am  not  sent  but  unto  tlie  lost  sheep  of 
the  house  of  Israel"— a  speech  evidently  intended  for  the 
disciples  themselves,  to  satisfy  them  that,  though  the 
grace  He  was  about  to  show  to  this  Gentile  believer  was 
beyond  His  strict  commission.  He  had  not  gone  spontane- 
ously to  dispense  it.  Yet  did  even  tliis  speech  open  a 
gleam  of  hope,  could  she  have  discerned  it.  For  thus 
might  she  have  spoken:  'I  am  not  sent,  did  He  say? 
Truth,  Lord,  Thou  comest  not  hitlier  in  quest  of  us,  but  I 
come  in  quest  of  Thee;  and  must  I  go  empty  away?  So 
did  not  the  woman  of  Samaria,  whom  when  Tliou  found- 
est  her  on  Thy  way  to  Galilee,  Thou  sentest  away  to  make 
many  rich!'  But  this  our  poor  Syro-phoenician  could  not 
attain  to.  What,  then,  can  she  answer  to  such  a  speech? 
Nothing.  She  has  reached  her  lowest  depth,  her  darkest 
moment;  she  will  just  utter  her  last  cry:  25.  "Then  came 
she  and  worshipped  Him,  saying.  Lord,  help  me !"  This 
appeal,  so  artless,  wrung  from  the  depths  of  a  believing 
heart,  and  reminding  us  of  the  publican's  "  God  be  mer- 
ciful to  me  a  sinner,"  moved  the  Redeemer  at  last  to 
76 


break  silence— but  in  what  style?  Here  we  return  to  our 
own  Evangelist.  27.  But  Jesus  said  unto  her,  Let  the 
children  first  be  filled— 'Is  there  hope  for  me  here?' 
'Filled  FIRST?'  'Then  my  turn, it  seems,  is  coming!— but 
then,  "Tlie  children  first?"  Ah!  when,  on  that  rule, 
shall  my  turn  ever  come !'  But  ere  she  has  time  for  these 
ponderings  of  His  word,  another  word  comes  to  supple- 
ment it— for  it  is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  unto  the  dogs— Is  this  the  death 
of  her  hopes?  Nay,  but  it  is  life  fi-om  tlie  dead.  Out  of 
the  eater  shall  come  forth  meat  (Judges  14. 14).  At  eve- 
ning-time it  shall  be  light  (Zechariah  14.  7).  'Ha!  I  have 
it  now.  Had  He  kept  silence,  what  could  I  have  done  but 
go  unblest?  but  he  hath  spoken,  and  the  victory  is  mine,' 
2S.  And  she  answered  and  said  unto  him,  Yes,  Lord — 
or,  as  the  same  word  is  rendered  in  Matthew  15. 27, 
"Truth,  Lord"— yet  the  dogs  eat  of  V\e.  children's 
crunibs-"  which  fall  from  their  master's  table"  (Mat- 
thew). 'I  thank  Thee,  O  blessed  One,  for  that  word! 
That's  my  whole  case.  Not  of  the  children?  True.  A 
dog?  Truealso:  Fe<  the  dogs  under  the  table  are  allowed 
to  eat  of  the  children's  crumbs— the  droppings  from  their 
master's  full  table:  Give  me  that,  and  I  am  content: 
One  crumb  of  power  and  grace  from  Thy  table  shall  cast 
the  devil  out  of  my  daughter.'  Oil  what  lightning-quick- 
ness, what  reach  of  instinctive  ingenuity,  do  we  behold 
in  this  heathen  woman  !  29.  And  he  said  unto  her— "  O. 
woman,  great  is  thy  faith"  (Matthew  15.  28).  As  Bengel 
beautifully  remarks,  Jesus  "marvelled"  only  at  two 
things— /ait/i,  and  unbelief  (see  on  Luke  7.  0).  For  this 
saying  go  thy  -way  ;  the  devil  is  gone  out  of  thy 
daughter — That  moment  the  deed  was  done.  30.  And 
when  she  was  cotne  to  her  house,  she  found  the 
devil  gone  out,  and  licr  daughter  laid  upon  the  bed 
— But  Matthew  is  more  specific;  "And  her  daughter  was 
made  whole  from  that  very  hour."  The  wonderfulness 
of  this  case  in  all  its  features  has  been  felt  in  every  age 
of  the  Ciiurcli,  and  tlie  balm  it  has  administered,  and  will 
yet  administer,  to  millions  will  be  known  only  in  that 
day  that  shall  reveal  the  secrets  of  all  hearts. 

Deaf  and  Dumb  Man  Healed  (v.  31-37).  31.  And  again, 
departing  from  the  coasts  of  Tyre  and  Sidon,  lie 
came  unto  the  Sea  of  Galilee — or,  according  to  wliat  has 
very  strong  claims  to  be  regarded  as  tlie  true  text  here, 
'And  again,  departing  from  the  coasts  of  Tj're,  He  came 
through  Sidon  to  the  Sea  of  Galilee.'  The  MSS.  in  favour 
of  this  reading,  tliougli  not  the  most  numerous,  are 
weighty,  M'hile  tlie  versions  agreeing  with  it  are  among 
the  most  ancient;  and  all  the  best  critical  editors  and 
commentators  adopt  it.  In  this  case  we  must  understand 
that  our  Lord,  having  once  gone  out  of  the  Holy  Land  the 
lengtli  of  Tyre,  proceeded  as  far  north  as  Sidon,  though 
without  ministering,  so  far  as  appears,  in  those  parts, 
and  tlien  bent  His  steps  in  a  soutli-easterly  direction. 
There  is  certainly  a  difficulty  in  the  supposition  of  so 
long  a  detour  witliout  any  missionary  object:  and  some 
may  think  tliis  sufficient  to  cast  the  balance  in  favour  of 
the  received  reading.  Be  this  as  it  may,  on  returning 
from  these  coasts  of  Tyre,  He  passed  tlirougli  the  niidst 
of  the  coasts — or  frontiers — of  Decapolis — crossing  the 
Jordan,  tlierefore,  and  approaching  the  lake  on  its  east 
side.  Here  Mattliev.',  who  omits  the  details  of  the  cure 
of  this  deaf  and  dumb  man,  introduces  some  particu- 
lars, from  which  we  learn  that  it  was  only  one  of  a  great 
number.  "And  Jesus,"  says  that  Evangelist  (15.  29-31), 
"departed  from  thence,  and  came  nigh  unto  the  Sea  of 
Galilee,  and  went  up  into  a  mountain"— the  mountain- 
range  bounding  the  lake  on  the  north-east,  in  Decapolis: 
"And  great  multitudes  came  unto  Him,  having  with 
them  lame,  blind,  dumb,  maimed"— not  'mutilated,' 
which  is  but  .a  secondary  sense  of  the  word,  but  'de- 
formed'—"and  manj'  otliers,  and  cast  them  down  at  Je- 
sus' feet;  and  he  healed  them:  Insomuch  that  the  multi- 
tude"— 'the  multitudes' — "wondered,  wlien  they  saw  the 
dumb  to  speak,  tne  maimed  to  be  whole,  the  lame  to 
walk,  and  the  blind  to  see;  and  they  glorified  the  God  of 
Israel" — who  after  so  long  and  dreary  an  absence  of  visi- 
ble manifestation,  iiad  returned  to  bless  His  people  as  of 


RUIN'S   OF   THE    SUPPOSED   SITE   OF   EMMAUS. 


THE    LAKE    OF    CEXXF.SARET,    OR    SEA    OF    GALILEE,    FROM    THE    XORTH-WEST. 


Deaf  and  Dumb  Man  Healed. 


MARK  VIII. 


Feeding  of  the  Four  Thousund. 


old  (cf.  Luke  7. 16).  Beyond  this  it  is  not  clear  from  the 
Evangelist's  language  that  the  people  saw  into  the  claims 
of  Jesus.  Well,  of  these  cases  Mark  here  singles  out  one, 
•whose  cure  had  something  peculiar  in  it,  3:3.  And  they 
•bring  nnto  him  one  that  was  deaf  .  .  .  and  tlicy  be- 
seech him  to  put  his  hand  upon  hlni — In  their  eager- 
ness they  appear  to  have  been  somewhat  too  officious. 
Though  usually  doing  as  here  suggested,  He  will  deal 
with  this  case  in  His  own  way.  33.  And  he  took  him 
aside  from  the  multitude — as  in  another  case  He  "took 
the  blind  man  by  the  hand  and  led  him  out  of  the  town" 
(ch.  8.  23),  probably  to  fix  his  undistracted  attention  on 
Himself,  and,  by  means  of  certain  actions  he  was  about 
to  do,  to  awaken  and  direct  his  attentiop  to  the  proper 
source  of  relief,  and  put  his  fingers  Into  his  ears — As 
his  indistinct  articulation  arose  from  his  deafness,  our 
Lord  addresses  Himself  to  this  first.  To  the  impotent 
man  He  said,  "Wilt  thou  be  made  whole?"  to  the  blind 
men,  "What  will  ye  that  I  shall  do  unto  you?"  and 
"  Believe  ye  that  I  am  able  to  do  this?"  (John  5.  6;  Mat- 
thew 20.  32;  9. 2.S.)  But  as  this  patient  could  fiear  nothing, 
onr  Lord  substitutes  symbolical  actions  upon  each  of  the 
organs  affected,  and  he  spit  and  toiiched  his  ton^ie — 
moistening  the  man's  parched  tongue  with  saliva  from 
His  own  mouth,  as  if  to  lubricate  the  organ  or  facilitate 
its  free  motion ;  thus  indicating  the  source  of  the  healing 
virtue  to  be  His  own  person.  (For  similar  actions,  see 
ch.  8.  23;  John  9.  6.)  34.  And  looking  up  to  heaven — 
ever  acknowledging  His  Father,  even  while  the  healing 
was  seen  to  flow  from  Himself  (see  on  John  5. 19)— he 
sighed— 'over  the  wreck,' says  Trench,  'which  sin  had 
brought  about,  and  the  malice  of  the  devil  in  deforming 
the  fair  features  of  God's  original  creation.'  But,  we 
take  it,  there  was  a  yet  more  painful  impression  of 
that  "evil  thing  and  bitter"  whence  all  our  ills  have 
sprung,  and  which,  when  "Himself  took  our  infirmities 
and  bare  our  sicknesses"  (Matthew  8. 17),  became  mys- 
teriously His  own. 

'  In  thought  of  these  his  brows  benign, 
Not  even  in  healing,  cloudless  shine.' — Kedle. 

and  saith  unto  him,  Ephphatha,  that  Is,  Be  opened — 

Our  Evangelist,  as  remarked  on  ch.  5.  41,  loves  to  give 
such  wonderful  words  just  as  they  were  spoken.  33.  And 
straightway  his  ears  were  opened — This  is  mentioned 
first  as  the  source  of  the  other  derangement— and  the 
string  of  his  tongue  'was  loosed,  and  he  spake  plain — 
The  cure  was  thus  alike  instantaneous  and  perfect.  ^36. 
And  lie  charged  them  that  they  should  tell  no  man — 
Into  this  very  region  He  had  sent  the  man  out  of  whom 
had  been  cast  the  legion  of  devils,  to  proclaim  "what  the 
Lord  had  done  for  him"  (ch.  5.  19).  Now  He  will  have 
them  "  tell  no  man."  But  In  the  former  case  there  was 
no  danger  of  obstructing  His  ministry  by  "blazing  the 
matter"  (ch.  1.  45),  as  He  Himself  had  left  the  region; 
whereas  now  He  was  sojourning  in  it.  but  the  more 
he  charged  them,  so  much  the  more  a  great  deal  they 
published  It— They  could  not  be  restrained;  nay,  the 
prohibition  seemed  only  to  whet  their  determination  to 
publish  His  fame.  37.  And  ivere  beyond  measure  as> 
tonisliecl,  saying,  He  hath  done  all  things  ^vell— re- 
minding us,  says  Thench,  of  the  words  of  the  first  crea- 
tion (Genesis  1,  31,  LXX.),  upon  which  Ave  are  thus  not 
unsuitably  thrown  back,  for  Christ's  work  is  in  the  tru- 
est sense  "a  new  creation."  he  maketh  both  the  deaf 
to  hear  and  the  dumb  to  speak — "and  they  glorified 
the  God  of  Israel"  (Matthew  15.  31).  See  on  v.  31  of  this 
chapter. 

CHAPTER   VIII. 

Ver.  1-20.  Four  Thousand  Miraculously  Fed— A 
Sign  from  Heaven  Sought  and  Refused— The 
Leavkn  ofthb  Pharisees  and  Sadducees— A  Blivd 
Man  at  Bethsaida  Restored  to  Sight.  (—Matthew 
1.5,  .S2  to  16.  12.)  This  section  of  miscellaneous  matter 
evidently  follows  the  preceding  one  in  point  of  time, 
as  will  bo  seen  by  observing  how  It  is  Introduced  by 
Matthew. 


Feeding  of  the  Four  Tliousand  (v.  1-9).  1.  In  those  days 
the  multitude  being  very  great  ...  a.  I  liave  com- 
passion on  the  multitude— an  expression  of  that  deep 
emotion  In  the  Redeemer's  heart  which  always  preceded 
some  remarkable  interposition  for  relief.  (See  Matthew 
14.11;  20.34;  Mark  1.41;  Luke  7.13;  also  Matthew  9.  36 
before  the  mission  of  the  Twelve  ;  cf.  Judges  2.  18;  10.  16.' 
because  they  have  uo-w  been  with  me— in  constant 
attendance— three  days,  and  have  nothing  to  eats  3. 
And  if  I  send  them  away  fasting  to  their  own  houses, 
tlwy  Tvlll  faint  by  the  -way- In  their  eagerness  they 
seem  not  to  have  thought  of  the  need  of  provisions  for 
such  a  length  of  time;  but  the  Lord  thought  of  it.  la. 
Matthew  (15.  32)  it  is,  "I  will  not  send  them  away  fast- 
ing"—or  rather,  'To  send  them  away  fasting  I  am  un- 
willing.' 4.  From  whence  can  a  man  satisfy  thes* 
mcit  with  bread  here  In  the -wilderness  1— Though  the 
question  here  is  the  same  as  when  He  fed  the  five  thou- 
sand, they  evidently  now  meant  no  more  by  it  than  tha^ 
<Ac)/had  not  the  means  of  feeding  the  multitude;  modest- 
ly leaving  the  Lord  to  decide  what  was  to  be  done.  An^ 
this  will  the  more  appear  from  his  not  now  trying  them, 
as  before,  by  saying,  "They  need  not  depart,  give  ye 
them  to  eat;"  but  simply  asking  what  they  had,  anz 
then  giving  His  directions.  5.  And  he  asked  them, 
Ho^v  many  loaves  have  ye  1  And  they  said.  Seven— It 
was  important  In  this  case,  as  in  the  former,  that  the 
precise  number  of  the  loaves  should  be  brought  out. 
Thus  also  does  the  distinctness  of  the  two  miracles  ap- 
pear. 9.  And  they  that  had  eaten  -were  about  four 
thousand  :  and  he  sent  them  a-way — Had  not  our  Lord 
distinctly  referred,  in  this  very  chapter  and  in  two 
successive  sentences,  to  the  feeding  of  the  Five  and  of  the 
Four  Thousand  as  two  distinct  miracles,  many  critici 
would  have  insisted  that  they  were  but  two  different  rep. 
resentations  of  one  and  the  same  miracle,  as  they  do  o» 
the  two  expulsions  of  the  buyers  and  sellers  from  the  tem  • 
pie,  at  the  beginning  and  endof  our  Lord's  ministry.  Bu. 
even  in  spite  of  what  our  Lord  says,  it  is  painful  to  find 
such  men  as  Neander  endeavouring  to  identify  the  two 
miracles.  The  localities,  though  both  on  the  eastern  side 
of  the  lake,  were  different:  the  time  was  different:  the 
preceding  and  following  circumstances  were  different :  the 
period  during  which  the  people  continued  fasting  was 
diflTerent— in  the  one  case  not  one  entire  day,  in  the  other 
three  days:  the  number  fed  was  different — Ave  thousand 
in  the  one  case,  in  the  other  four  thousand :  the  number 
of  the  loaves  was  diflferent— five  in  the  one  case,  in  the 
otlier  seven :  the  number  of  the  fishes  in  the  one  case  is 
definitely  stated  by  all  the  four  Evangelists— two;  in  the 
other  case  both  give  them  indefinitely— "a  few  small 
fishes:"  in  tlie  one  case  the  multitude  were  commanded 
to  sit  down  "upon  the  green  grass;"  in  the  other  "on  the 
ground ;"  in  the  one  case  the  number  of  the  baskets 
taken  up  filled  with  the  fragments  was  twelve;  In  the 
other  seven  :  but  more  than  all,  perhaps,  because  appar- 
ently quite  incidental,  in  the  one  case  the  name  given  to 
the  kind  of  baskets  used  is  the  same  in  all  the  four  narra- 
tives—the cophinus  (see  on  ch.  6.  43);  in  the  othe»  case  the 
name  given  to  the  kind  of  l^askets  used,  while  It  is  the 
same  in  both  the  narratives,  is  quite  different — thespurU,  a 
basket  large  enough  to  hold  a  man's  body,  for  Paul  was  let 
down  in  one  of  these  from  the  wall  of  Damascus  (Acts  9. 25). 
It  might  be  added,  that  in  the  one  case  the  people,  in  a 
frenzy  of  enthusiasm,  would  have  taken  Him  by  force  to 
make  Him  a  king ;  in  the  other  case  no  snch  excitement 
Is  recorded.  In  view  of  these  things,  who  could  have  be- 
lieved that  these  were  one  and  the  same  miracle,  even 
if  the  Lord  Himself  had  not  expressly  distinguished 
them? 

Sign  from  Heaven  Sought  (v.  10-13).  10.  And  stralght- 
-»vay  he  entered  Into  a  ship — 'into  the  ship,'  or  'en>- 
barketl'— tvith  his  disciples,  and  came  Into  the  parts  of 
Dalmanntha— In  Matthew  (15.  .39)  It  Is  "the  coasts  of 
Magdala."  Magdala  and  Dalmanntha  were  both  on  tho 
western  shore  of  the  lake,  and  probably  not  far  apart. 
From  the  former  the  surname  "  Magdalene"  was  probably 
taken,  to  denote  the  residence  of  one  of  the  Maries.    Dal- 

77 


The  Leaven  of  the  Pharisees  and  Sadducees. 


MARK  IX. 


Blind  Man  at  Belhsaida  Restored  to  Sighi, 


manutha  may  have  been  a  village,  but  it  cannot  now  be 
identified  with  certainty.  11.  seeking  of  him  a  sign 
from  heaven,  tempting  Kim— not  in  the  least  desiring 
evidence  for  tlieir  conviction,  but  hoping  to  entrap  Him. 
The  first  part  of  the  answer  is  given  in  Matthew  alone 
(16.  2,  3):  "He  answered  and  said  unto  them,  Wlien  it  is 
evening,  ye  say.  It  will  be  fair  weather ;  for  the  sky  is  red. 
And  in  the  morning,  It  will  be  foul  weather  to-day:  for 
the  sky  is  red  and  lowering"—'  sullen'  or  'gloomy.'  "Hypo- 
crites! ye  can  discern  the  face  of  the  sky;  but  can  ye  not 
discern  the  signs  of  the  times?"'  The  same  simplicity  of 
purpose  and  careful  observation  of  the  symptoms  of  ap- 
proaching events  which  they  showed  in  common  things 
would  enable  them  to  "discern  the  signs  of  the  times" — 
or  rather  "seasons,"  to  which  the  prophets  pointed  for 
the  manifestation  of  the  Messiah,  The  sceptre  had  de- 
parted from  Judah;  Daniel's  seventy  weeks  were  ex- 
piring, &c. ;  and  many  other  significant  indications  of  the 
close  of  the  old  economy,  and  preparations  for  a  freer  and 
more  comprehensive  one,  might  have  been  discerned. 
But  all  was  lost  upon  them.  1*.  And  he  sighed  deeply 
In  his  spirit— The  language  \i  very  strong.  These  glimpses 
into  the  interior  of  the  Redeemer's  heart,  in  which  our 
Evangelist  abounds,  are  more  precious  than  rubies.  The 
state  of  the  Pharisaic  heart,  wlilch  prompted  this  desire 
for  a  fresh  sign,  went  to  His  very  soul— and  saitli, 
Why  doth  this  generation—"  this  wicked  and  adulter- 
ous generation"  (Matthew  16. 4) — seek  after  a  sign  1 — when 
they  have  had  such  abundant  evidence  already.  There 
shall  no  sign  be  given  unto  this  generation — lit.,  '  If 
there  shall  be  given  to  this  generation  a  sign;'  a  Jewish 
way  of  expressing  a  solemn  and  peremptory  determina- 
tion to  th^  contrary  (cf.  Hebrews  4.  5;  Psalm  95. 11,  Mar- 
gin). 'A  generation  incapable  of  appreciating  such  dem- 
onstrations shall  not  be  gratified  with  tliem.'  In  Mat- 
thew 16.  4  He  added,  "but  the  sign  of  the  prophet  Jonas." 
See  on  Matthew  12. 39, 40.  13.  And  he  left  tliem— no  doubt 
with  tokens  of  displeasure— and  entering  into  the  ship 
again,  departed  to  the  other  side. 

TTie  Leaven  of  the  Pharisees  and  Sadducees  (v.  14-21).  14:. 
Ko^v  tlie  disciples  had  forgotten  to  take  bread,  neither 
had  tliey  in  the  ship  with  them  more  tliau  one  loaf — 
This  is  another  example  of  that  graphic  circumstantiality 
which  gives  j5uch  a  cliarm  to  this  briefest  of  the  four  Gos- 
pels. The  circumstance  of  the  "  one  loaf"  only  remaining, 
as  Webster  and  Wilkinson  remark,  was  more  sugges- 
tive of  their  Master's  recent  miracles  than  the  entire 
absence  of  provisions.  15.  And  he  cliarged  them,  say- 
lug.  Take  heed,  be^vare  of  the  leaven  of  the  Pharisees 
—"and  of  the  Sadducees"  (Matthew  16.  6)— and  of  tlie 
leaven  of  Herod— The  teaching  or  "doctrine"  (Matthew 
16  12)  of  the  Pharisees  and  of  the  Sadducees  was  quite 
different,  but  both  were  equally  pernicious ;  and  the  He- 
rodiaus,  though  rather  a  political  party,  were  equally  en- 
venomed against  our  Lord's  spiritual  teaching.  See  on 
MattLew  12. 14.  The  penetrating  and  diffusive  quality  of 
leaven,  for  good  or  bad,  is  tlie  ground  of  the  comparison. 
16.  And  they  reasoned  among  tliemselves,  saying,  It 
is  becaijse  ive  have  no  bread — But  a  little  ago  He  was 
tried  with  the  obduracy  of  the  Pharisees;  now  He  Is  tried 
with  the  obtuseness  of  His  own  disciples.  The  nine  ques- 
tions following  each  other  in  rapid  succession  (r.  17-21) 
show  how  deeply  He  was  hurt  at  this  want  of  spiritual 
apprehension,  and  worse  still,  their  low  thoughts  of  Him, 
as  if  He  would  utter  so  solemn  a  warning  on  so  petty  a 
subject.  It  will  be  seen,  however,  from  the  very  form  of 
their  conjecture,  "  It  is  because  we  have  no  bread,"  and 
our  Lord's  astonishment  that  they  should  not  by  that 
time  have  known  better  what  He  took  up  His  attention 
with — that  He  ever  left  the  luhole  care  for  His  oivn  temporal 
wants  to  the  Twelve:  that  He  did  this  so  entirely,  that 
finding  they  were  reduced  to  their  last  loaf  they  felt  as  if 
unworthy  of  such  a  trust,  and  could  not  think  but  that 
the  same  thouglit  was  In  their  Lord's  mind  which  was 
pressing  upon  their  own;  but  that  in  this  they  were  bo 
.  far  wrong  that  it  hurt  His  feelings — sharp  just  in  propor- 
tion to  His  love— that  sucli  a  thought  of  Him  should  have 
entered  their  minds !  Who  that,  like  angels,  "desire  to 
78 


look  into  these  things"  will  not  prize  such  glimpses  above 
gold?     17.   have  ye  your  heart  yet  hardened  1 — How 

strong  an  expression  to  use  of  true-hearted  disciples  !  See 
on  cli.  G.  52.  18.  Having  eyes,  see  ye  not?  and  having 
ears,  hear  ye  not  I— See  on  Matthew  13.  13— and  do  ye 
not  remember  I  19.  \Vlien  I  brake  tl»e  five  loaves 
among — '  tlie" — five  thousand,  lio^v  mapy  baskets  fall 
of  fragments  took  ye  up?  .  .  .  How  is  it  that  ye  do  not 
understand  I—' do  not  understand  that  the  warning  I 
gave  j'ou  could  not  have  been  prompted  by  any  such  petty 
consideration  as  the  want  of  loaves  in  your  scrip.'  Pro- 
fuse as  were  our  Lord's  miracles,  we  see  from  this  tliat 
they  were  not  wrought  at  random,  but  that  He  carefully 
noted  their  minutest  details,  and  desired  that  this  should 
be  done  by  thdse  wlio  witnessed,  as  doubtless  by  all  who 
read  the  record  of  them.  Even  the  different  kind  of  bas- 
kets used  at  tlie  two  miraculous  feedings,  so  carefully 
noted  in  tlie  two  narratives,  are  here  also  referred  to;  the 
one  smaller,  of  which  there  were  twelve,  the  other  much 
larger,  of  which  tliere  were  seven. 

Blind  Man  at  Belhsaida  Restored  to  Sight  {v.  23-26).  83. 
And  he  cometli  to  Bethsaida — Bethsaida-Julias,  on  the 
nortli-east  side  of  the  lake,  Avhence  after  tliis  He  pro- 
ceeded to  Cffisarea  Philippi  (v.  27)— and  they  bring  a  blind 
man  unto  lilni,  and  l>esougUt  him  to  toucli.  liim — See 
on  ch.  7.  32.  33.  And  he  took  tlie  blind  man  by  the 
hand,  and  led  him  out  of  the  town — Of  the  deaf  and 
dumb  man  it  is  merely  said  tliat  "He  took  him  aside'" 
(cli.  7. 33) ;  but  tills  blind  man  He  led  by  the  hand  out  of  the 
town,  doing  it  Himself  rather  than  employing  another— 
great  humility,  exclaims  Bengel  — that  Ke  might  gain 
his  confidence  and  raise  his  expectation,  and  ■when 
he  had  spit  oia.  his  eyes — the  organ  affected — see  on  ch. 
7.33 — and  put  his  Iiauds  njiou  him,  lie  asked  Iiim  if 
he  saw  auglit.  ~4r.  And  lie  looked  up,  and  said,  I  see 
men.  as  trees,  walking  —  This  is  one  of  the  cases  in' 
which  one  edition  of  what  is  called  the  received  text 
differs  from  another.  Tliat  which  is  decidedly  the  best 
supported,  and  has  also  internal  evidence  on  its  side 
is  this:  'I  see  men;  fori  see  [them]  as  trees  walking' — 
i.  e.,  he  could  distinguish  them  from  trees  only  by  their 
motion;  a  minute  mark  of  truth  in  the  narrative,  as  Al- 
FORD  observes,  describing  how  human  objects  had  ap- 
peared to  him  during  that  gradual  failing  of  siglit  which 
had  ended  in  blindness.  25.  After  that  he  put  his  hands 
again  upon  Iiis  ejics,  and  niade  him  look  up ;  and  he 
was  restored,  and  sa-»v  every  man  clearly — Perliaps  the 
one  operation  perfectly  restored  the  eyes,  while  the  other 
imparted  immediately  the  faculty  of  tcsing  them.  It  is  the 
only  recorded  example  of  a  progressive  cure,  and  it  cer- 
tainly illustrates  similar  methods  in  the  spiritual  king- 
dom. Of  the  four  recorded  cases  of  sight  restored,  all  the 
patients  save  one  either  fame  or  irere  brought  to  the  Phy- 
sician. In  the  case  of  the  man  born  blind,  the  Physician 
came  to  the  patient.  So  some  seek  and  find  Christ ;  of 
otliers  He  is  found  who  seek  Him  not.  26.  Neither  go 
into  the  to'wn,  nor  tell  it  to  any  in  the  to^vn — Besides 
the  usual  reasons  against  going  about  "  blazing  the  mat- 
ter," retirement  in  this  case  would  be  salutary  to  him- 
self. 

27-38.  Peter's  Noble  Confession  of  Christ  — Our 
Lord's  First  explicit  Announcejient  of  His  Ap- 
proaching Sufferings,  Death,  and  Rssdruection 
—His  Rebuke  of  Peter,  and  Warning  to  all  the 
Twelve.  (=Matthew  16.  13-27;  Luke  9.  18-26.)  For  the 
exposition,  see  on  Matthew  16. 13-28. 

CHAPTER    IX. 

Ver.  1-13.  Jesus  is  Transfigured  — Conversation 
about  Elias.  (-Matthew  16. 28-17. 13;  Luke  9. 27-36.)  See 
Luke  9.  27-36. 

14-32.  Healing  or  a  Demoniac  Boy— Second  Explicit 
Announcement  of  His  Approaching  Death  and  Res- 
urrection.   (=Matthew  17. 14-23;  Luke  9.  37-45.) 

Healing  of  the  Demoniac  Boy  (f.  14-29).  14.  And  when 
he  came  to  his  disciples,  he  sa'w  a  great  multituae 
about  tliem,  and  the  scribes  questioning  with  them—^ 


The  Disciples  Dispute  wilh  the  Scfihes, 


MARK  IX. 


A  Dumb  and  Deaf  Spirit  Cast  Forth. 


This  was  "  on  the  next  day,  when  they  were  come  down 
from  the  hill"  (Luke  9. 37).    The  Transfiguration  appears 
to  have  taken  place  at  night.     In  the  morning,  as  He 
came  down  from  the  hill  on  which  It  took  place— with 
Peter,  and  James,  and  John— on  approaching  the  other 
nine.  He  found  them  surrounded  by  a  great  multitude, 
and  the  scribes  disputing  or  discussing  with  them.    No 
doubt  these  cavillers  were  twitting  the  apostles  of  Jesus 
with  their  inability  to  cure  the  demoniac  boy  of  whom  we 
are  presently  to  hear,  and  Insinuating  doubts  even  of 
their  Master's  ability  to  do  it;  while  they,  zealous  for 
their  Master's  honour,  would  no  doubt  refer  to  His  past 
miracles  in  proof  of  the  contrary.  15.  And  straigUt-*vny 
all  the  people—'  the  multitude'— \rlieii  they  belield  him, 
were  greatly  amazed — or  'were  astounded'— and  mn- 
ulng  to  Uim  saluted  him— The  singularly  st  rong  expres- 
sion of  surprise,  the  sudden  arrest  of  the  discussion,  and 
the  rusli  of  the  multitude  towards  Him,  can  be  accounted 
for  by  nothing  less  than  something  amazing  in  His  ap- 
pearance.   There  can  hardly  be  any  doubt  that  His  coun- 
tenance still  retained  traces  of  His  transfiguration- glory.  (See 
Exodus   34.  29,  30.)     So   Bengel,  De   Wette,   Meyer, 
Trench,  Alford.    No  wonder,  if  this  was  the  case,  that 
they  not  only  ran  to  Him,  but  saluted  Him.    Our  Lord, 
however,  takes  no  notice  of  what  had  attracted  them, 
and  probably  it  gradually  faded  away  as  He  drew  near; 
but  addressing  Himself  to  tlie  scribes.  He  demands  the 
subject  of  tlieir  discussion,  ready  to  meet  them  where 
they  had  pressed  hard  upon  His  half-instructed  and  as 
yet  timid  apostles.  16.  And  he  asked  the  scribes,  "What 
question  ye  w^lth  themT    Ere  they  had  time  to  reply, 
the  fatlier  of  the  boy,  whose  case  had  occasioned  the  dis- 
pute, himself  steps  forward  and  answers  the  question; 
telling  a  piteous  tale  of  deafness,  and  dumbness,  and  fits 
of  epilepsy— ending  with  this,  that  the  disciples,  though 
entreated,  could  not  perform  the  cure.    IT.  And  one  of 
the  miiltitude  ans^vered,  and   said,   Master,   I    have 
brongiit  auto  thee  my  son—"  mine  only  child"  (Luke  9. 
38)— which  hath  a  dumb  spirit— a  spirit  whose  opera- 
tion had  the  effect  of  rendering  his  victim  speechless,  and 
deaf  also  {v.  25).  In  Matthew's  report  of  the  speech  (17. 15), 
the  father  says  "he  Is  lunatic;"  this  being  another  and 
most  distressing  efl'ectof  the  possession.  18.  And-\vhere- 
aoever  he  taketh  lilm,  he  teareth  him ;  and  he  foam- 
eth,  aud  gnashetli  ivith  his  teeth,  and  pineth  aM'ay — 
rather, '  becomes  withered,'  'dried  up,'  or  'paralyzed;'  as 
the  same  word  is  everywhere  else  rendered  in  the  New 
Testament.     Some  additional  particulars  are  given  by 
Luke,  and  by  our  Evangelist  below.    "Lo,"  says  he  in 
Luke  9.39,  "a  spirit  taketh  him,  and  he  suddenly  crieth 
out;  and  it  teareth  him  that  lie  foameth  again,  and  bruis- 
ing him  hardly  (or  with  difHculty)  departeth  from  him." 
aud  I  spake  to  thy  disciples  that  tlicy  should  cast  him 
out  (  and  they  could  not— Our  Lord  replies  to  the  father 
by  a  severe  rebuke  to  the  disciples.    As  if  wounded  at  the 
exposure  before  such  a  multitude,  of  the  weakness  of  His 
disciples'  faith,  which  doubtless  He  felt  as  a  reflection  on 
Himself,  He  puts  them  to  the  blush  before  all,  but  in  lan- 
guage fitted  only  to  raise  expectation  of  what  Himself 
would  do.    19.  He  answereth  him,  and  8aith,0  faith- 
less generation—" and  perverse,"  or ' perverted'  (Matthew 
17. 17 ;  Luke  9. 41)— lio'**'  long  shall  I  be  -ivlth  you  1  \\o\v 
long  shall  IsulTer  you  1— language  implying  that  it  was 
a  shame  to  them  to  want  the  faith  necessary  to  perform 
tills  cure,  and  that  It  needed  some  patience  to  put  up 
with  them.    It  is  to  us  surprising  that  some  interpreters, 
as  Chrysostom  and  Calvin,  should  represent  this  re- 
bulie  as  addressed,  not  to  the  disciples  at  all,  but  to  the 
Bcribes  who  disputed  with  them.    Nor  does  it  much,  if  at 
all,  mend  the  matter  to  view  It  as  addressed  to  both,  a« 
most  expositors  seem  to  do.    With  Bengel,  De  Wette, 
and   Meyer,  we  regard  It  as  addressed  directly  to  the 
nine  apostles  who  were  unable  to  expel  this  evil  spirit. 
And  though.  In  ascribing  this  inability  to  their  'want 
of  faith'  and  the  'perverted  turn  of  mind'  which  they 
had    drunk    In   with    their  early  training,  the   rebuke 
woiil(f  undoubtedly  apply,  with  vastly  greater  force,  to 
those  who   twitted   the  poor  disciples   with  their   in- 


ability, it  would  be  to  change  the  whole  nature  of  the  re- 
buke to  suppose  It  addressed  to  those  who  had  no  faith 
at  all,  and  were  wTwlly  perverted.     It  was  because  faith 
BUflScient  for  curing  this  youth  was  to  be  expected  of  the 
disciples,  and  because  they  should  by  that  time  have  got 
rid  of  the  perversity  in  which  they  had  been  reared,  that 
Jesus  exposes  them  thus  before  the  rest.    And  who  does 
not  see  that  this  was   fitted,  more  than  anything  else, 
to   impress  upon    tlie    bystanders  the   severe   lofliuesa 
of  the  training  He  was  giving  to  the  Twelve,  and  the  un- 
sophisticated footing  He  was  on  with  them?    Bring  him 
unto  me— Tlie  oi'der  to  bring  the  patient  to  Him  was  in- 
stantly obeyed;  when,  lo!  as  if  conscious  of  tlie  presenco 
of  his  Divine  Tormentor,  and  expecting  to  be  made  to 
quit,  the  foul  spirit  rages  and  is  furious,  determined  to 
die  hard,  doing  all  the  mischief  he  can  to  this  poor  child 
while  yet  within  his  grasp.    !J0.  And  they  brought  him 
unto  him  t   and  'ivlien  he  saw  him,  straight'ivay  tho 
spirit  tare  him— Just  as  the  man  with  the  legion  of 
demons,  "  when  he  saw  Jesus,  ran  and  worshipped  Him." 
(cli.  5.  6),  so  tills  demon,  when  he  saw  Him,  immediately 
"  tare  him."    The  feeling  of  terror  and  rage  was  the  same 
in  both  cases— and  he  fell   on  the  ground,  and  wal- 
lowed foaming— Still  Jesus  does  nothing,  but  keeps  con- 
versing witii  the  father  about  the  case— partly  to  have  its 
desperate  features  told  out  by  him  who  knew  them  best. 
In  the  hearing  of  tiie  spectators;  partly  to  let  its  viru- 
lence have  time  to  show  itself;  and  partly  to  deepen  the 
exercise  of  tlie  fatlier's  soul,  to  draw  out  his  faith,  and 
thus  to  prepare  botli  him  and  the  bystanders  for  what  He 
was  to  do.    21.  And  lie  asked  his  father.  How  long  is  it 
ago  since  this  came  unto  him  ?   And  lie  said.  Of  a  child, 
&c.— Having  told  briefly  the  aflecting  features  of  the  case, 
the  poor  father,  half  dispirited  by  the  failure  of  the  disci- 
ples and  the  aggravated  virulence  of  the  malady  itself  in 
presence  of  tlieir  Master,  yet  encouraged  too  by  what  he 
had  heard  of  Christ,  by  the  severe  rebuke  He  had  given 
to  His  disciples  for  not  having  faith  enough  to  cure  the 
boy,  and  by  the  dignity  with  which  He  had  ordered  him 
to  be  brought  to  Him— in  this  mixed  state  of  mind,  he 
closes  his  description   of  the  case  with  these  touching 
words :  but  If  tliou  canst  do  anytliing,  have  compas- 
sion on  us,  and  help  us— "us,"  says  the  father;  for  it 
was  a  sore  family  affliction.    Cf.  the  language   of  the 
Syro-phoenician  woman  regarding  her  daughter,  "Lord, 
help  me."    Still  nothing  is  done:  the  man  is  but  strug- 
gling into  faith:  it  must  come  a  step  farther.    But  he  had 
to  do  with  Him  wlio  breaks  not  the  bruised  reed,  and 
who  knew  how  to  inspire  what  He  demanded.    The  man 
had  said  to  Him,  "If  Thou  canst  do."    33.  Jesus— retort- 
ing upon  him — said  unto  htm.  If  thou  canst  believe — 
Tlie  man  had  said, "  If  Tiiou  canst  do  anything."    Jesus 
replies — all  things  arc  possible  to  him  that  bclieveth— 
'My  doing  all  depends  on    thy  believing.'    To  impress 
this  still  more.  He  redoubles  upon  the  believing:  "If  thou 
canst  believe,  all  tilings  are  possible  to  him  that  be- 
lieveth."    Thus  the  Lord  helps  the  birth  of  faith  in  that 
struggling  soul;   and  now,  though  with  pain  and  sore 
travail,  it  conies  to   the  birth,  as  Trench,  borrowing 
from  Olshausen,  expresses  it.  Seeing  the  case  stood  still, 
waiting  not  upon  the  Lord's  power  but  his  own  faith,  the 
man  becomes  immediately  conscious  of  conflicting  prin- 
ciples, and  rises  into  one  of  the  noblest  utterances  on 
record.    34.  And  straightway  the  father  of  the  child 
cried  out,  and  said  with  tears,  Liord,  I  believe  i  help 
thou  mine  unbelief— Q-.  d.,  "Tis  useless  concealing  from 
Then,  O  Tliou  mysterious,  mighty  Healer,  the  unbelief 
that  still  struggles  In  this  heart  of  mine;  but  that  heart 
bears  me  witness  that  I  do  believe  In  Thee;  and  if  dis- 
trust still  remains,  I  disown  It,  I  wrestle  with  it,  I  seek 
help  from  Thee  jigalnst  It.'    Two  things  are  very  remark- 
able here :  First,  The  felt  and  owned  presence  of  unbelief, 
which  only  the  strength  of  the  man's  faith  could  have  so 
revealed  to  his  own  consciousness.    Second,  His  appeal  to 
Christ  for  help  against  his  felt  unbelief— a.  feature  In  the  case 
quite  unparalleled,  and  showing,  more  than  all  protesta- 
tions could  have  done,  the  insight  he  had  attained  Into 
the  existence  of  a  power  in  C9i7-isl  more  glorious  than  any  he 

79 


Second  Announcement  of  Chrisfs  Death. 


MAEK  IX.        The  Twelve  Strive  as  to  Who  should  be  Greatest. 


had  besought  for  his  poor  child.  The  work  was  doue;  and 
as  the  commotion  and  confusion  In  the  crowd  was  now 
increasing,  Jesus  at  once,  as  Lord  of  spirits,  gives  the 
word  of  command  to  the  dumb  and  deaf  spirit  to  be 
gone,  never  again  to  return  to  his  victim.  26.  And  tlie 
spirit  cried,  and  rent  him  sore,  and  came  owt  of  liim  ; 
and  lie  ivns  as  one  dead ;  Insomucli  that  many  said,  He 
U  dead— Tlie  malignant,  cruel  spirit,  now  conscious  that 
his  time  was  come,  gathers  up  his  whole  strength,  with 
intent  by  a  last  stroke  to  kill  his  victim,  and  had  nearly 
succeeded.  But  the  Lord  of  life  was  there ;  the  Healer  of 
all  maladies,  the  Friend  of  sinners,  the  Seed  of  the 
■woman,  "  the  Stronger  than  the  strong  man  armed,"  was 
tliere.  The  very  faith  which  Christ  declared  to  be 
enough  for  everything  being  now  found,  it  was  not  pos- 
sible that  the  serpent  should  prevail.  Fearfully  is  he 
permitted  to  bruise  the  heel,  as  in  this  case ;  but  his  own 
head  shall  go  for  It— his  works  shall  be  destroyed  (1  John 
3.  S)  27.  But  Jesus  took  him  hy  the  hand,  and  lifted 
liim  lip;  and  he  arose.  28.  Why  could  not  we  cast 
111  in  outT  29.  And  he  said  unto  them.  This  Islnd  can 
come  fortli  by  nothing  hut  hy  prayer  and  fasting— i.  e., 
as  nearly  all  good  Interpreters  are  agreed, 'this  kind  of 
evil  spirits  cannot  be  expelled,'  or  'so  desperate  a  case  of 
demoniacal  possession  cannot  be  cured,  but  by  prayer  and 
fasting.'  But  since  the  Lord  Himself  says  that  His  disci- 
ples could  not  fast  while  He  was  with  them,  perhaps  this 
was  designed,  as  Alford  hints,  for  their  after  guidance— 
unless  Ave  take  it  as  but  a  definite  way  of  expressing  the 
general  truth,  that  great  and  difficult  duties  require 
special  preparation  and  self-denial.  But  the  answer  to 
their  question,  as  given  by  Matthew  (17.)  is  more  full: 
"  And  Jesus  said  unto  them.  Because  of  your  unbelief. 
For  verily  I  say  unto  you.  If  ye  have  faith  as  a  grain  of 
mustard  seed,  ye  shall  say  unto  this  mountain.  Remove 
hence  to  yonder  place,  and  it  shall  remove;  and  nothing 
shall  be  impossible  unto  you"  (v.  20).  See  on  ch.  11.  23. 
"Howbeit  this  kind  goeth  notout  but  by  prayer  and  fast- 
ing" (v.  21):  i.e.,  though  nothing  is  impossible  to  faith, 
yet  such  a  height  of  faith  as  is  requisite  for  such  triumphs 
is  not  to  be  reached  either  in  a  moment  or  without  elTort 
—either  with  God  in  prayer  or  with  ourselves  in  self-de- 
nying exercises.  Luke  (9.  43)  adds,  "And  they  were  all 
amazed  at  the  mighty  power  of  God"— 'at  the  majesty'  or 
'mightiness  of  God,'  in  this  last  miracle,  in  the  Transfig- 
uration, &c. ;  or,  at  the  Divine  grandeur  of  Christ  rising 
upon  them  daily. 

iScoond  Explicit  Announcement  of  His  Approaching  Death 
and  Resurrection  (v.  30-32).  30.  And  they  departed  thcitcc, 
and  passed— 'were  passing  along'  — through  Galilee) 
and  he  -tvould  not  tliat  any  man  should  Uno-w  it— By 
comparing  Matthew  17.  22,  23  and  Luke  9.  43,  44  with  this, 
we  gather,  that  as  our  Lord's  reason  for  going  through 
Galilee  more  privately  than  usual  on  this  occasion  was 
to  reiterate  to  them  the  announcement  which  had  so 
shocked  them  at  the  first  mention  of  it,  and  thus  familiar- 
ize them  with  it  by  little  and  little,  so  this  was  His  reason 
for  enjoining  silence  upon  them  as  to  their  present  move- 
ments. 31.  For  he  taught  his  disciples,  and  said  unto 
them— "Let  these  sayings  sink  down  into  your  ears" 
(Luke  9.  44) ;  not  what  had  been  passing  between  them  as 
to  His  grandeur,  but  what  He  was  now  to  utter,  "for"— 
The  Son  of  man  is  delivered- The  use  of  the  present 
tense  expresses  how  near  at  hand  He  would  have  them 
to  consider  it.  As  Bengel  says,  steps  were  already  in 
course  of  being  taken  to  bring  it  about — into  tlie  hands 
of  men— This  remarkable  antithesis,  "the  Son  of  man 
shall  be  delivered  into  the  hands  of  men,"  it  is  worthy  of 
notice,  is  in  all  the  three  Evangelists — and  they  shall 
kill  him— g.  d.,  '  Be  not  carried  ofT  your  feet  by  all  that 
grandeur  of  Mine  which  ye  have  lately  witnessed,  but 
oear  in  mind  what  I  have  already  told  you  and  now  dis- 
tinctly repeat,  that  that  Sun  in  whose  beams  ye  now  re- 
joice is  soon  to  set  in  midnight  gloom.'  and  after  he  Is 
killed,  he  shall  rise  the  third  day.  32.  But  they  un- 
derstood not  that  saying- "and  it  was  hid  from  them, 
[so]  that  they  perceived  it. not"  (Luke  0.  45)— and  vrere 
afraid  to  ask  him— Their  most  cherished  Ideas  were  so 
80 


completely  dashed  by  such  announcements,  that  they 
were  afraid  of  laying  themselves  open  to  rebuke  by  ask- 
ing Him  any  questions.  But  "they  were  exceedii^ 
sorry"  (Matthew  17.  23).  "While  the  other  Evangelists,  as 
Webster  and  Wilkinson  remark,  notice  their  ignor- 
ance and  their  fear,  St.  Matthew,  who  was  one  of  them, 
retains  a  vivid  recollection  of  their  sorrow. 

33-50.  Strife  among  the  Twelve  who  should  be 
Greatest  in  the  Kingdom  of  Heaven,  with  Rela- 
tive Teaching— Incidental  Rebuke  of  John  fos 
ExcLUSiVENESS.    (=  Matthew  18. 1-9;  Luke  9.  46-50.) 

Stnfe  among  the  Twelve,  with  Relative  Teaching  {v.  33-37). 
33.  AVhat  was  it  that  ye  disputed  antong  yourselves  by 
the  -way  I— From  this  we  gather  that  after  the  painful 
communication  He  had  made  to  them,  the  Redeemer 
had  allowed  them  to  travel  so  much  of  the  way  by  them- 
selves; partly,  no  doubt,  that  He  might  have  privacy  for 
Himself  to  dwell  on  what  lay  before  Him,  and  partly 
that  they  might  be  induced  to  weigh  together  and  pre- 
pare themselves  for  the  terrible  events  which  He  had 
announced  to  them.  But  if  so,  how  different  was  their 
occupation  !  34.  But  they  held  their  peace :  for  by  the 
-way  they  had  disputed  among  themselves,  >vIio  should 
be  the  greatest — From  Matthew  18. 1  we  should  infer  that 
the  subject  was  introduced,  not  by  our  Lord,  but  by  the 
disciples  themselves,  who  came  and  asked  Jesus  who 
should  be  greatest.  Perhaps  one  or  two  of  them  first  re- 
ferred the  matter  to  Jesus,  who  put  them  off  till  they 
should  all  be  assembled  together  at  Capernaum.  He  had 
all  the  while  "perceived  the  thought  of  their  heart" 
(Luke  9.  47) ;  but  now  that  they  were  all  together  "  in  the 
house,"  He  questions  them  about  it,  and  they  are  put  to 
the  blush,  conscious  of  the  temper  towards  each  other 
wliieh  it  had  kindled.  This  raised  the  whole  question 
afresh,  and  at  this  point  our  Evangelist  takes  it  up.  The 
subject  was  suggested  by  the  recent  announcement  of  the 
Kingdom  (Matthew  16. 19-28),  the  transfiguration  of  their 
Master,  and  especially  the  preference  given  to  three  of 
them  at  that  scene.  35.  If  any  man  desire  to  be  first, 
tike  same  shall  be  last  of  all,  and  servant  of  all — i.  e., 
'let  him  be'  such:  he  must  be  prepared  to  take  the  last 
and  lowest  place.  See  on  ch.  10.  42-45.  36.  And  he  took  a 
child— '  a  little  child'  (Matthew  18.  2);  but  the  word  is  the 
same  in  both  places,  as  also  in  Luke  9.47 — and  set  him  tu 
tlie  midst  of  them :  and  when  he  had  taken  him  in  his 
arms— This  beautiful  trait  is  mentioned  by  our  Evangel- 
ist alone— he  said  unto' them— Here  we  must  go  to  Mat- 
thew (18.  3,  4)  for  the  first  part  of  this  answer:  "Verily  I 
say  unto  you,  except  ye  be  converted,  and  become  as  lit- 
tle children,  ye  shall  not  enter  Into  the  kingdom  of 
Heaven:"  q.  d.,  'Conversion  must  be  thorough  ;  not  only 
must  the  heart  be  turned  to  God  in  general,  and  from 
earthly  to  heavenly  things,  but  in  particular,  except  ye 
be  converted  from  that  carnal  ambition  which  still 
rankles  within  you,  into  that  freedom  from  all  such  feel- 
ings which  ye  see  in  this  child,  ye  have  neither  part  nor 
lot  in  the  kingdom  at  all ;  and  he  who  in  this  feature  has 
most  of  the  child,  is  highest  there.'  Whosoever,  there- 
fore, shall  "humble  himself  as  this  little  child,  the  same 
is  greatest  in  the  kingdom  of  heaven:"  "for  he  that  is 
(willing  to  be)  least  among  you  all,  the  same  shall  be 
great"  (Luke  9.  48).  And  "Whosoever  shall  receive  on» 
of  such  children— so  manifesting  the  spirit  unconsciously 
displayed  by  this  child— in  my  name — from  love  to  Me — 
rccelveth  me ;  and  tvhosoever  shall  receive  me,  re- 
ceiveth  not  me,  but  Him  that  sent  me — See  on  Matthew 
10.  40. 

Incidental  Rebuke  of  John  for  iJzcliisiveness  {v.  38-41).  38. 
Aiid  John  ans^vcred  him,  saying,  Master,  ive  savr  one 
casting  out  devils  in  thy  nante,  and  he  foUovreth  not 
us  :  and  we  forbade  him,  because  he  followeth  not  ua 
— The  link  of  connection  here  with  the  foregoing  context 
lies,  we  apprehend,  in  the  emphatic  words  which  our 
Lord  had  Just  uttered,  "in  My  name."  'Oh,'  interposes 
John — ycmng,  warm,  but  not  sufficiently  apprehending 
Christ's  teaching  in  these  matters— '  that  reminds  me  of 
something  that  we  have  just  done,  and  we  should  like  to 
kiK>w  if  we  did  right.    We  saw  one  casting  out  devils  "in 


Cautions  against  Offending  the  Faithful. 


MARK  X. 


Christ's  Third  Announcement  of  His  Death. 


Thy  name"  and  we  forbade  him,  because  he  foUoweth  not 
us.  Were  we  right,  or  were  we  wrong?'  Answer— '  Ye 
were  wrong.'  'But  we  did  it  because  lie  foUoweth  not 
us.'  '  No  matter.'  39.  B|tt  Jesus  said,  Forbid  lilm  not  i 
Tor  there  Is  no  man  -wlkich  shall  do  a  miracle  In  my 
name,  that  can  lightly — or, 'soon,'  i.  e.,  '  readily'— speaU 
evil  of  me.  30.  For  he  that  Is  not  against  us  is  on  our 
part— Two  principles  of  immense  Importance  are  here 
laid  down :  '  First,  No  one  will  readily  speak  evil  of  Me 
wlio  has  the  faith  to  do  a  miracle  in  My  name;  and  sec- 
ond, If  such  a  person  cannot  be  supposed  to  be  against  us, 
ye  are  to  hold  him  for  us.'  Let  it  be  carefully  observed 
that  our  Lord  does  not  say  this  man  should  not  have 
"followed  them,"  nor  yet  that  it  was  indifferent  whether 
he  did  or  not;  but  simply  teaches  how  such  a  person  was 
to  be  regarded,  although  he  did  not— viz.,  as  a  reverer  of 
His  name  and  a  promoter  of  His  cause.  41.  For  -whoso- 
ever shall  give  you  a  cup  of  -water  to  drink  In  my 
name,  because  ye  belong  to  Christ,  verily  I  say  unto 
you,  he  shall  not  lose  his  re-ward.  See  on  Matthew 
10.  42. 

Continuation  of  Teaching  suggested  by  the  Disciples''  Strife 
(v.  -13-50).  What  follows  appears  to  have  no  connection 
with  the  incidental  reproof  of  John  immediately  pre- 
leding.  As  that  had  interrupted  some  important  teach- 
ing, our  Lord  hastens  back  from  it,  as  if  no  such  inter- 
ruption had  occurred.  43.  And  -whosoever  shall  offend 
one  of  these  little  ones  that  believe  in  me — or,  shall 
cause  them  to  stumble ;  referring  probably  to  the  effect 
which  such  unsavoury  disputes  as  they  had  held  would 
have  upon  the  inquiring  and.  hopeful  who  came  in  con- 
tact with  them,  leading  to  the  belief  that  after  all  they 
were  no  better  than  others— it  Is  better  for  him  that  a 
millstone  \vere  hanged  about  his  neck — The  word  here 
is  simply  'millstone,'  without  expressing  of  which  kind. 
But  In  Matthew  18.  6  it  is  the  'ass-turned'  kind,  far 
heavier  tlian  the  small  hand-mill  turned  by  female 
slaves,  as  in  Luke  17.  35.  It  is  of  course  the  same  which 
is  meant  here — and  he  -were  cost  Into  the  sea- meaning, 
tliat  if  by  such  a  death  that  stumbling  were  prevented, 
and  so  its  eternal  consequences  averted,  it  would  be  a 
happy  thing  for  them.  Here  follows  a  striking  verse  in 
Matthew  18.  7,  "  Woe  unto  the  world  because  of  offences !" 
'There  will  be  stumblings  and  falls  and  loss  of  souls 
enough  from  the  world's  treatment  of  disciples,  without 
any  addition  from  you :  dreadful  will  be  its  doom  In  con- 
sequence; see  that  ye  share  not  in  it.'  "For  it  must 
needs  be  that  offences  come;  but  woe  to  that  man  by 
whom  the  offence  cometh !"  'The  struggle  between 
light  and  darkness  will  inevitably  cause  stumblings, 
but  not  less  guilty  is  he  who  wilfully  makes  any  to 
stumble.'  43.  And  if  thy  hand  offend  thee,  cut  it  offt 
It  is  better  for  tliee  to  enter  into  life  maimed,  than 
having  t-wo  hands  to  go  into  hell— See  Matthew  5.  29, 
30.  Tlie  only  difference  between  the  words  there  and  here 
is,  that  there  they  refer  to  impure  inclinations;  here,  to 
an  ambitious  disposition,  an  irascible  or  quarrelsome 
temper,  and  the  like:  and  the  injunction  is,  to  strike  at 
the  root  of  such  dispositions  and  cut  off  the  occasions  of 
them.  47.  And  if  thine  eye  offend  thee,  pluck  it  out  t 
It  Is  better  for  thee  to  enter  into  the  kingdom  of  God 
-with  one  eye,  tlian  having  t-wo  eyes  to  be  cast  into 
hill-nre ;  48.  "Wliere  their  vrorm  dleth  not,  and  the 
Are  is  not  quenched— See  on  Matthew  5.  30;  and  on  the 
Mords  "hell"  and  "hell-flre,"  or  'the  hell  of  fire,'  see  on 
Matthew  5.  22.  The  "  unquenchableness"  of  this  Are  has 
already  been  brought  before  us  (see  on  Matthew  3. 12);  and 
the  awfully  vivid  idea  of  an  undying  worm,  everlastingly 
consuming  an  unconsuraable  body.  Is  taken  from  the 
closing  words  of  the  Evangelical  prophet  (Isaiah  66.  2i), 
which  seem  to  have  famished  the  later  Jewish  Church 
with  its  current  phraseology  on  the  subject  of  future  pun- 
ishment (see  LlOHTFOOT).  49.  For  every  one  shall  b« 
salted  with  Are,  and  every  sacrlflce  shall  be  salted 
with  salt  — A  difficult  verse,  on  which  much  has  been 
written- some  of  It  to  little  purpose.  "Every  one"  proba- 
bly means  '  Every  follower  of  mine ;'  and  the  "  fire"  with 
which  he  "  must  be  salted"  probably  means  'a  fiery  trial' 
58 


to  season  him.  (Cf.  Malachi  3.  2,  &c.)  The  reference. to 
salting  the  sacrifice  Is  of  course  to  that  maxim  of  the 
Levitical  law,  that  every  acceptable  sacrifice  must  be 
sprinkled  with  salt,  to  express  symbolically  its  sound- 
ness, sweetness,  wholesomeness,  acceptability.  But  as  it 
had  to  be  roasted  first,  we  have  here  the  further  idea  of  a 
salting  with  fire.  In  this  case,  "  every  sacrifice,"  in  the 
next  clause,  will  mean, 'Every  one  who  would  be  found  an 
acceptable  offering  to  God  ;'  and  thus  the  whole  verse  may 
perhaps  be  paraphrased  as  follows :  '  Every  disciple  of 
Mine  shall  have  a  flery  trial  to  undergo,  and  every  one 
who  would  be  found  an  odour  of  a  sweet  smell,  a  sacrifice 
acceptable  and  well-pleasing  to  God,  must  have  such  a 
salting,  like  the  Levitical  sacrifices.'  Another,  but,  as  it 
seems  to  us,  far-fetched  as  well  as  harsh,  interpretation- 
suggested  first,  we  believe,  by  Michaelis,  and  adopted 
by  Alexander— takes  the  "every  sacrifice  whicli  must 
be  salted  with  fire"  to  mean  those  who  are  "cast  into 
hell,"  and  the  preservative  effect  of  this  salting  to  refer  to 
the  preservation  of  the  lost  not  only  m  but  by^  means  of 
the  fire  of  hell.  Their  reason  for  this  is  that  the  other  in- 
terpretation changes  the  meaning  of  the  "  fire,"  and  the 
characters  too,  from  the  lost  to  the  saved,  in  these  verses. 
But  as  our  Lord  confessedly  ends  His  discourse  with  the 
case  of  His  own  true  disciples,  the  transition  to  them  in 
the  preceding  verse  is  perfectly  natural ;  whereas  to  apply 
the  presei-vative  salt  of  the  sacrifice  to  the  preserving 
quality  of  hell-fire,  is  equally  contrary  to  the  symbolical 
sense  of  salt  and  the  Scripture  representations  of  future 
torment.  Our  Lord  has  still  in  His  eye  the  unseemly  jar- 
rings  which  had  arisen  among  the  Twelve,  the  peril  to 
themselves  of  allowing  any  indulgence  to  such  passions, 
and  the  severe  self-sacrifice  which  salvation  would  cost 
them.  50.  Salt  is  good  ;  but  If  the  salt  Iiave  lost  his 
saltness- its  power  to  season  what  it  is  brought  into  con- 
tact with — -w^here-*vith  -ivill  ye  season  itl — How  is  this 
property  to  be  restored?  See  on  Matthew  5.  13.  Have 
salt  in  yourselves — 'See  to  it  that  ye  retain  in  yourselves 
those  precious  qualities  that  will  make  you  a  blessing  to 
one  another,  and  to  all  around  you;'  and — with  respect 
to  the  miserable  strife  out  of  which  all  this  discourse  has 
sprung,  in  one  concluding  word— have  peace  one  -with 
another— This  is  repeated  in  I  Thessalonians  5. 13. 

CHAPTER   X. 

Ver.  1-12.  Final  Depabture  from  Galilee  — Di- 
vorce. (^.Matthew  19. 1-12;  Luke  9.  51.)  See  on  Matthew 
19. 1-12. 

13-19.  Little  Children  Brought  to  Christ.  (=Mat- 
thew  19. 13-15;  Luke  18. 15-17.)    See  on  Luke  18. 15-17. 

17-31.  The  Rich  Young  Ruler.  (—Matthew  19.  16-30; 
Luke  18. 18-30.)    See  on  Luke  18. 18-30. 

32-45.  Third  Explicit  and  still  Fuller  Announce- 
ment OF  His  Approaching  Sufferings,  Death,  and 
Resurrection— The  Ambitious  Request  of  James  and 
John,  and  the  Reply.  (=Matthew  20.  17-28;  Luke  18. 
31-34.) 

Third  A  nnouncement  of  His  approaching  8u£f'e7-ings,  Death, 
and  Resurrection  (v.  32-34).  33.  And  they  -were  in  the 
-way — or  on  the  road— going  up  to  Jerusalent— in  Perea, 
and  probably  somewhere  between  Ephralm  and  Jericho, 
on  the  farther  side  of  the  Jordan,  and  to  the  north-east  of 
Jerusalem  —  and  Jesus  ^vent  before  them— as  Grotius 
says,  in  the  style  of  an  intrepid  Leader,  and  they  -were 
antazed— or  '  struck  with  astonishment'  at  His  courage  in 
advancing  to  certain  death,  and  as  they  followed,  they 
-»vere  afraid  — for  their  own  safety.  These  artless,  life- 
like touches— not  only  from  an  eye-witness,  but  one  whom 
the  noble  carriage  of  the  Master  struck  with  wonder  and 
awe— are  peculiar  to  Mark,  and  give  the  second  Gospel  a 
charm  all  its  own ;  making  na  feel  as  if  we  ourselves  were 
In  the  midst  of  the  scenes  It  describes.  Well  might  the 
poet  exclaim— 

'  Tbo  Saviour,  what  n  noble  flame 
Was  kJDdled  in  His  breast, 
M'hen,  baiting  to  Jeriualem, 

lie  march'd  before  the  rest  1' — Cown*. 
SI 


Ambitious  Request  of  James  and  John, 


MAKK  X. 


and  the  Reply  of  our  Lord, 


And  He  took  a^aln  tlie  twelve — referring  to  His  pre- 
vious annouucenieiits  on  tliis  sad  subject — and  began  to 
tell  tUciu  wJiat  things  sUouId  happen  unto  him—'  were 
going  to  befall  Him.'  The  word  expresses  sometliing 
already  begun  but  not  brought  to  a  head,  rather  than 
something  wholly  future.  33.  Saying,  Behold,  ive  go 
up  to  Jerusalem — for  the  last  time,  and — "  all  things  that 
are  written  by  the  prophets  concei'ning  the  Son  of  man 
shall  be  accomplished"  (Luke  18.  31).  the  Son  of  man 
shall  be  delivered  unto  the  chief  priests  and  unto  the 
scribes;  and  they  shall  condemn  him  to  death,  and 
shall  deliver  him  to  the  Gentiles— This  is  the  first  ex- 
press'-statement  that  the  Gentiles  would  combine  with 
the  Jews  in  His  death;  the  two  grand  divisions  of  the 
human  race  for  whom  He  died  thus  taking  part  in  cruci- 
fying the  Lord  of  Glory,  as  Webster  and  Wilkinson 
observe.  34.  And  they  shall  mock  him,  and  shall 
scourge  him,  and  sliall  spit  upon  liim,  and  sliall  kill 
him  :  and  the  tliird  day  he  shaU  rise  ogain— Singularly 
explicit  as  this  announcement  was,  Luke  (18.  31)  says 
"  they  understood  none  of  these  things ;  and  this  saying 
was  hid  from  them,  neither  knew  they  the  things  which 
were  spoken."  The  meaning  of  the  words  they  could  be 
at  no  loss  to  understand,  but  tlieir  import  in  relation  to 
His  Messianic  kingdom  they  could  not  penetrate ;  the 
whole  prediction  being  right  in  the  teeth  of  their  precon- 
ceived notions.  That  they  should  have  clung  so  tenaciously 
to  the  popular  notion  of  an  wnsuffering  Messiah,  may 
surprise  us;  but  it  gives  inexpressible  weight  to  their 
after- testimony  to  a  suffering  and  dying  Saviour. 

A  mbUiorts  Request  of  James  and  John  —  The  Reply  (v.  35- 
45).  35.  And  James  and  John,  the  sons  of  Zebedee, 
come  nnto  him,  saying  —  Matthew  (20.  20)  says  their 
"mother  came  to  Him  with  her  sons,  worshipping  Him 
and  desiring,"  <&c.  (Cf.  Matthew  27.  56,  with  ch.  15.  40.) 
Salome  was  her  name  (ch.  16. 1).  We  cannot  be  sure  with 
wliich  of  the  parties  the  movement  originated ;  but  as 
our  Lord,  even  in  Matthew's  account,  addresses  Himself 
to  James  and  John,  making  no  account  of  the  mother,  it 
is  likely  the  mother  was  merely  set  on  by  them.  The 
tAiought  was  doubtless  suggested  to  her  sons  by  the  recent 
promise  to  the  Twelve  of  "  thrones  to  sit  on,  wlien  the 
Son  of  man  should  sit  on  the  throne  of  His  glory"  (Mat- 
thew 19.  28);  but  after  the  reproof  so  lately  given  them  (ch, 
9.  33,  &c.)  they  get  their  motlier  to  speak  for  them.  Mas- 
ter, -we  \vonld  that  thou  shouldest  do  for  us  whatso- 
ever we  sliall  desire — thus  cautiously  approaching  the 
subject.  3G.  And  he  said  unto  them,  "Wliat  would  ye 
that  I  should  do  for  you  I— Though  well  aware  what  was 
their  mind  and  their  mother's,  our  Lord  will  have  th«  un- 
seemly petition  uttered  before  all.  37.  Grant  unto  us 
tliat  Ave  may  sit,  one  on  thy  I'ight  hand,  and  the  other 
on  thy  left  hand,  in  thy  glory— i.  e.,  Assign  to  us  the  two 
places  of  highest  honour  in  the  coming  kingdom.  The 
semblance  of  a  plea  for  so  presumptuous  a  request  might 
possibly  liave  been  drawn  from  the  fact  that  one  of  the 
two  usually  leaned  on  the  breast  of  Jesus,  or  sat  next  Him 
at  meals,  while  the  other  was  one  of  the  favoured  three. 
38.  But  Jesus  said  unto  them,  \'e  know^  not  what  ye 
ask— How  gentle  the  reply  to  such  a  request,  preferred  at 
such  a  time,  after  the  sad  announcement  just  made! — can 
ye  drink  of  t!ic  cup  that  I  drink  of  1 — To  '  dri  uk  of  a  cup' 
is  in  Scripture  a  figure  for  getting  one's  fill  either  of  good 
(Psalm  16.5;  2:3.5;  116.13;  Jeremiah  16.7)  or  of  ill  (Psalm 
75. 8 ;  John  18. 11 ;  Revelation  M.  10).  Here  it  is  the  cup  of 
suffering — and  be  baptized  with  the  baptism  that  I  ant 
baptized  witli I— (Cf.  for  the  language.  Psalm  42.7.)  The 
object  of  this  question  seems  to  have  been  to  try  how  far 
those  two  men  were  capable  of  the  dignity  to  which  they 
aspired ;  and  this  on  the  principle  that  he  who  is  able  to 
suffer  most  for  His  sake  will  be  the  neaAst  to  Him  in  His 
kingdom.  39.  And  tliey  said  unto  him,  "We  can— Here 
we  see  them  owning  their  mother's  petition  for  them  as 
their  own;  and  doubtless  they  were  perfectly  sincere  in 
professing  their  willingness  to  follow  their  Master  to  any 
suffering  He  might  have  to  endure.  Well,  and  they  shall 
have  to  do  it.  As  lor  James,  he  was  the  first  of  the  apos- 
tles who  was  honoured,  and  showed  himself  able  to  be 
82 


baptized  with  his  Master's  baptism  of  blood  (Acts  12. 1,  2); 
while  JoJin,  after  going  through  all  the  persecutions  to 
which  the  infant  Church  was  exposed  from  tlie  Jews,  ajid 
sharing  in  the  struggles  and  sufferings  occasioned  by  the 
first  triumphs  of  the  Gospel  among  the  Gentiles,  lived  to 
be  the  victim,  after  all  the  rest  had  got  to  glory,  of  a  bitter 
persecution  in  the  evening  of  his  days,  for  the  word  of 
God  and  for  the  testimony  of  Jesus  Christ.  Yes,  they  were 
dear  believers  and  blessed  men,  in  spite  of  this  unM'orthy 
ambition,  and  their  Lord  knew  it;  and  perhaps  the  fore- 
sight of  what  they  would  have  to  pass  through,  and  the 
courageous  testimony  He  would  yet  receive  from  them, 
was  the  cause  of  that  gentleness  which  we  cannot  but 
wonder  at  in  His  reproof.  And  Jesna  said  unto  them. 
Ye  shall  indeed  drink  of  the  cup  that  I  drink  of;  and 
w^ith  the  baptism  that  I  am  baptized  withal  shall  ye  b« 
baptized— No  doubt  this  prediction,  when  their  sufferings 
at  length  came  upon  them,  cheered  them  with  the  assur- 
ance, not  that  they  would  sit  on  His  right  and  left  hand — 
for  of  that  tliouglit  they  would  be  heartily  ashamed— but 
that "  if  they  suffered  with  Him,  they  should  be  also  glori- 
fied together."  4-0.  But  to  sit  on  my  right  hand  and  on 
my  left  hand  is  not  mine  to  give ;  but  [It  shall  be  given 
to  them]  for  whom  It  is  prepared — "  of  my  Father"  (Mat- 
thew 20. 23).  The  supplement  which  our  translators  have 
inserted  is  approved  by  some  good  Interpreters,  and  the 
proper  sense  of  the  word  rendered  "but"  is  certainly  in 
favour  of  it.  But  besides  that  it  makes  the  statement  too 
elliptical  — leaving  too  many  words  to  be  supplied  — it 
seems  to  make  our  Lord  repudiate  the  right  to  assign  to 
each  of  His  people  his  plape  in  the  kingdom  of  glory;  a 
thing  which  He  nowhere  else  does,  but  rather  the  con- 
trary. It  is  true  that  He  sa.vs  their  place  is  "  prepared 
for  them  by  His  Father."  But  that  is  true  of  their  admis- 
sion to  heaven  at  all;  and  yet  from  His  great  white  throne 
Jesus  will  Himself  adjudicate  the  kingdom,  and  authori- 
tatively invite  into  it  those  on  His  right  hand,  calling 
them  the  "  blessed  of  His  Father ;"  so  little  inconsistency 
is  there  between  the  eternal  choice  of  them  by  His  Father, 
and  that  public  adjudication  of  them,  not  only  to  heaven 
in  general,  but  each  to  his  own  position  in  It,  which  all 
Scripture  assigns  to  Christ.  The  true  rendering,  then,  of 
this  clause,  we  take  it,  is  this:  'But  to  sit  on  My  right 
hand  and  on  My  left  hand  is  not  Mine  to  give,  save  to 
them  for  whom  it  is  prepared.'  When  therefore  He  says, 
"  It  is  not  mine  to  give,"  the  meaning  Is,  '  I  cannot  give  it 
as  a,  favour  to  whomsoever  I  please,  or  on  a  principle  of/a- 
vouritism;  it  belongs  exclusively  to  those  for  whom  it  is 
prepared,'  &c.  And  if  this  be  His  meaning,  it  will  be  seen 
how  far  our  Lord  is  from  disclaiming  the  right  to  assign 
to  each  liis  proper  place  in  His  Kingdom ;  that  on  the  con- 
trary. He  expressly  asserts  it,  merely  announcing  that 
the  principle  of  distribution  is  quite  different  from  wliat 
these  petitioners  supposed.  Our  Lord,  it  will  be  observed, 
does  not  deny  the  petition  of  James  and  John,  or  say  they 
shall  not  occupy  the  place  in  His  kingdom  which  they 
now  improperly  sought:— for  aught  we  know,  tluit  may  be 
their  true  place.  All  we  are  sure  of  is,  that  their  asking  it 
was  displeasing  to  Him  "  to  whom  all  judgment  is  com- 
mitted," and  so  was  not  fitted  to  gain  their  object,  but 
Just  the  reverse.  (See  what  is  taught  in  Luke  14.  8-11.) 
One  at  least  of  these  brethren,  as  Alford  strikingly  re- 
marks, saw  on  the  right  and  on  the  left  hand  of  their 
Lord,  as  He  hung  upon  the  tree,  the  crucified  thieves;  and 
bitter  indeed  must  have  been  the  remembrance  of  this 
ambitious  prayer  at  that  moment.  4:1.  And  when  the 
ten  heard  it,  they  began  to  be  much  displeased  with 
Jantes  and  John— or  "  were  moved  with  indignation,"  as 
the  same  word  is  rendered  in  Matthew  20. 24.  Tlie  expres- 
sion "  began  to  be,"  which  is  of  frequent  occurrence  in  the 
Gospels,  means  that  more  passed  than  is  expressed,  and 
that  we  have  but  the  result.  And  can  we  blame  the  ten 
for  the  indignation  which  they  felt?  Yet  there  was  proh- 
ably  a  spice  of  the  old  spirit  of  rivalry  in  it,  which  in 
spite  of  our  Lord's  recent  lengthened,  diversified,  and 
most  solemn  warnings  against  it,  had  not  ceased  to  stir 
in  their  breasts.  43.  But  Jesusfcalled  them  to  I^iin,  and 
galth  unto  theni,  Ye  kno'w  that  they  which  are  ac 


The  Barren  Fig  Tree  Cursed, 


MARK   Xr. 


and  Lessons  to  be  Derived  therefrom, 


counted  to  rule— are  recognized  or  acknowledged  as  ru- 
lers— over  tlie  Gentiles  exercise  lordsUip  over  tUem: 
Riiil  their  great  ones  exercise  autliority  upon  tliiem — as 

superiors  exercising  an  aclinowledged  autliority  over  in- 
teriors. 4r3.  But  so  sliall  it  not  I>e  among  yon :  but 
wliosoever  will  be  great  among  you,  shall  be  your 
minister — a  subordinate  servant.  44.  And  -vvliosoever 
of  you  will  be  tlie  cliiefest — or  '  first' — shall  be — i.  c,  '  let 
him  be,'  or '  sliall  be  he  who  is  prepared  to  be' — servant  of 
all — one  in  the  lowest  condition  of  service.  45.  Foreven 
Hie  Son  of  man  came  not  to  be  ministered  tinto,  but 
to  minister,  aud  to  give  his  life  a  ransom  for — or,  '  in- 
stead of — many— (7.  d.,  'In  the  kingdom  about  to  be  set 
up  this  principle  shall  have  no  place.  All  my  servants 
shall  there  be  equal;  and  the  only  "greatness"  known  to' 
it  shall  be  the  greatness  of  humility  and  devotedness  to 
the  service  of  others.  He  that  goes  down  tlie  deepest  in 
these  services  of  self-denying  humility  shall  rise  the  high- 
est and  hold  the  "chiefest"  place  in  that  kingdom;  even 
as  the  Son  of  man,  whose  abasement  and  self-sacriflce  for 
others,  transcending  all,  gives  Him  of  right  a  place  above 
all!  As  "the  Word  in  the  beginning  with  God,"  lie  tvas 
ministered  unto;  and  as  tlie  risen  Redeemer  in  our  na- 
ture He  now  is  ministered  unto,  "angels  and  authorities 
and  powers  being  made  subject  unto  Him"  (1  Peter  3.  22); 
but  not  for  this  came  He  hitlier.  The  Served  of  all  came 
to  be  the  Servant  of  all;  and  His  List  act  was  the  grandest 
Service  ever  beheld  by  the  universe  of  God — "He  gave 
His  Life  a  Ran.som  for  Many  !"  '  "  Many"  is  here  to  be 
taken,  not  in  contrast  with  feiv  or  with  all,  but  in  oppo- 
sition to  one— the  one  Son  of  man  for  the  many  sinners. 

46-52.  Blind  Bartimeus  Healed.  (=Matthew  20.  29- 
3i ;  Luke  18. 35-13.)    See  on  Luke  18. 35-43. 

CHAPTER    XI. 

Ver.  1-11.  Christ's  Triumphal  Entry  into  Jerusa- 
rEM,  ON  the  first  day  of  the  week.  (=Matthew  21. 1- 
9;  Luke  19.  29-40;  John  12. 12, 19.)    See  on  Luke  19.  29-40. 

11-26.  The  Barren  Fig  Tree  Cursed,  with  Lessons 
FKOM  it— Second  Cleansing  of  the  Temple,  on  the 

SXCOND  AND  THIRD  DAYS  OF  THE  WEEK.  (=MattheW  21. 
12-22;  Luke  19.  4i3-4S.)  11.  And  Jesus  entered  into  Jeru- 
salem, and  into  the  temple:  and  when  he  had  looked 
round  about  upon — or  'surveyed' — all  things,  and  uovr 
tlie  even-tide  was  come,  he  Tvent  out  into  Bethany 
■vrith  the  twelve— Thus  briefly  does  our  Evangelist  dis- 
pose of  this  Hisfirstday  in  Jerusalem,  after  the  triumphtvl 
entry.  Nor  do  the  Third  and  Fourth  Gospels  give  us 
more  light.  But  from  Matthew  (21.  10, 11, 14-16)  we  learn 
some  additional  and  precious  particulars,  for  which  see 
on  Luke  19.  45-48.  It  was  not  now  safe  for  the  Lord  to 
sleep  in  the  city,  nor,  from  the  day  of  Plis  Triumphal 
Entry,  did  He  pass  one  night  in  it,  save  the  last  fatal  one. 
The  Barren  Fig  Tree  Cursed  (v.  12-14).  13.  And  on  the 
niorrovr— The  Triumphal  Entry  being  on  the  first  day 
of  llie  week,  this  following  day  was  Monday— when  they 
•»vere  come  from  Bethany—"  in  the  morning"  (Matthew 
21.  IS)— he  ^vaa  hungry— How  was  that?  Had  he  stolen 
forth  from  that  dear  roof  at  Bethany  to  the  "mountain  to 
pray, and  continued  all  night  in  prayer  to  God?"  (Luke6. 
12);  or,  "in  tlie  morning,"  as  on  a  former  occasion,  "risen 
np  a  great  while  before  day,  and  departed  into  a  solitary 
place,  and  there  prayed"  (ch.  1.  .3.5);  not  breaking  his  fast 
thereafter,  but  bending  His  steps  straight  for  the  citj', 
that  He  might  "work  the  works  of  Him  that  sent  Him 
while  it  was  day?"  (.John  9.  4.)  We  know  not,  though 
one  lingers  upon  and  loves  to  trace  out  the  every  move- 
ment of  that  life  of  wonders.  One  thing,  however,  we  are 
•  sure  of— it  was  rcaZ  bodily  hunger  which  He  now  sought 
to  allay  by  the  fruit  of  this  fig  tree,  "if  haply  He  might 
find  any  thing  thereon;"  not  a  mere  scene  for  the  purpose 
of  teaching  a  lesson,  os  some  early  heretics  maintained, 
and  some  still  seem  virtually  to  hold.  13.  And  seeing  a 
lig  tree— (In  Matthew  21. 19,  It  is  'one  flg  tree,'  but  the 
sense  is  the  same  as  here,  'acertain  fig  tree,' as  in  Matthew 
8. 19,  &c.)  Bethphage,  which  adjoined  Bethany,  derives 
Its  name  from  Its  being  a  fig-region—^  House  of  figs'- afar 


off  having  leaves— and  therefore  promising  fruit,  which 
in  the  case  of  figs  come  before  the  leaves— he  came,  if 
haply  he  mlglit  And  any  thing  thereon:  and  ivlien 
he  came  to  it,  he  found  nothing  but  leaves;  for  the 
time  of  tigs  was  not  [yet]— What  the  precise  import  of 
this  explanation  is,  interpreters  are  not  agreed.  Perhaps 
all  that  is  meant  is,  that  as  tlie  proper  fig  season  had  not 
arrived,  no  fruit  would  have  been  expected  even  of  this 
tree  but  for  the  leaves  whicli  it  had,  which  were  in  this 
case  prematurelj''  and  unnaturally  developed.  14.  And 
Jesus  ansivered  and  said  unto  it,  ]Vo  man  eat  fruit  of 
thee  hereafter  for  ever — That  word  did  not  make  the  tree 
barren,  but  sealed  it  up  in  its  own  barrenness.  See  on 
Matthew  13.  13-15.  And  his  disciples  heard  it— and 
marked  the  saying.  Tliis  is  introduced  as  a  connecting 
link,  to  explain  wliat  was  afterwards  to  be  said  on  the 
subject,  as  the  narrative  has  to  proceed  to  the  other 
transactions  of  this  day. 

Second  Cleansing  of  the  Temple  (v.  15-18).  For  the  exposi- 
tion of  this  portion,  see  on  Luke  19. 45-48. 

Lessons  from  the  Cursing  of  the  Fig  Tree  (v.  20-26).  30. 
And  in  the  morning— of  Tuesday,  the  third  day  of  the 
week  :  He  liad  slept,  as  during  all  this  week,  at  Bethany — 
as  they  passed  by— going  into  Jerusalem  again — they 
saw  the  fig  tree  dried  up  from  the  roots — no  partial 
blight,  leaving  life  in  the  root;  but  it  was  now  dead,  root 
and  branch.  In  Matthew  21. 19  it  is  said  it  withered  away 
as  soon  as  it  was  cursed.  But  the  full  blight  had  not  ap- 
peared probably  at  once;  and  in  the  dusk  perhaps,  as 
they  returned  to  Bethany,  they  had  not  observed  it.  'The 
precision  with  which  Mark  distinguishes  the  days  is  not 
observed  by  Matthew,  intent  only  on  holding  up  the 
truths  wliich  tlie  incident  was  designed  to  teach.  In  Mat- 
thew the  whole  is  represented  as  taking  place  at  once, 
just  as  the  two  stages  of  Jairus'  daughter — dying  and 
dead— are  represented  by  him  as  one.  The  only  dilTei'ence 
is  between  a  more  summary  and  a  more  detailed  narra- 
tive, each  of  whicli  only  confirms  the  other.  21.  Aud 
Peter  calling  to  remembrance  saith  unto  him — satis- 
fied tliat  a  miracle  so  very  peculiar— a  miracle,  not  of 
blessing,  as  all  His  other  miracles,  but  of  cMrsmj/- could 
not  have  been  wrought  but  witli  some  higher  reference, 
and  fully  expecting  to  hear  something  weighty  on  the 
subject  —  Master,  behold,  the  fig  tree  which  thou 
cursedst  is  withered  away  —  so  connecting  the  two 
tilings  as  to  show  that  he  traced  the  death  of  the  tree  en- 
tirely to  the  curse  of  his  Lord.  Matthew  (21.  20)  gives  this 
simply  as  a  general  exclamation  of  surprise  by  the  disci- 
ples "how  soon"  the  blight  had  taken  eflTect.  23.  And 
Jesus  ans'^vering  saith  unto  tliem.  Have  faith  in  God. 
23.  For  verily  I  say  unto  you,  Tliat  -^vhosoever  shall 
say  nnto  this  mountain.  Be  thou  removed  .  .  .  he 
shall  have  wliatsoever  he  saitli — Here  is  the  lesson  now. 
From  the  nature  of  the  case  supposed— that  they  might 
wish  a  mountain  removed  and  cast  into  the  sea,  a  thing 
far  removed  from  anything  which  they  could  be  thought 
actually  to  desire— it  is  plain  that  not  physical  but  moral 
obstacles  to  the  progress  of  His  kingdom  were  in  the  Re- 
deemer's view,  and  that  what  He  designed  to  teach  was 
the  great  lesson,  that  no  obstacle  should  be  able  to  stand  be- 
fore a  confiding  faith  in  God.  24.  Therefore  I  say  unto 
you,  Wliat  things  soever  ye  desire,  when  ye  pray,  be- 
lieve that  ye  receive  tliem,  and  ye  sliall  have  them — 
This  verse  only  generalizes  the  assurance  of  the  former 
verse ;  whicli  seems  to  show  that  it  was  designed  for  the 
special  encouragement  of  evangelistic  and  missionary  ef- 
forts, while  this  is  a  directorj'  for  prevailing  prayer  in 
general.  25.  And  when  ye  stand  praying,  forgive,  if 
ye  have  aught  against  any ;  that  your  Father  also 
-which  is  in  heaven  may  forgive  you  your  trespasses, 
<tc.— This  is  repeated  from  the  Sermon  on  the  Mount 
(see  on  Matthew  6.  14,  15);  to  remind  them  that  if  this 
was  necessary  to  the  acceptableness  of  all  prayer,  much 
more  when  great  things  were  to  be  a^ked  and  confidently 
expected. 

27-33.  The  Authority  of  Jesus  Questioned— Hre 
Reply.  (—Matthew  21.  2»-27 ;  Luke  20. 1-8.)  See  on  Mat- 
thew 21. 23-27. 

83 


On  Faying  Tribute  unto  Ccesar. 


MARK  XIL 


rhe  Error  of  tJie  Sadduceee  Con/v4ed. 


CHAPTER    XII. 


Ver.  1-12.  Pakable  of  the  Wicked  Husbandmen. 
(=Matthew  21.  33-46;  Luke  20.  9-18.)  \  See  on  Matthew  21. 
33-46. 

13-40.  Entangling  Questions  about  Tbibute,  the 
Resurrection,  and  the  Great  Commandment,  -with 
THE  Replies-  Christ  baffles  the  Pharisees  by  a 
Question  about  David,  and  Denounces  the  Scribes. 
(=Matthew  22. 15-46;  Luke  20. 20-47.)  The  time  of  this  sec- 
tion appears  to  be  still  the  third  day  of  Christ's  last  week 
—Tuesday.  Matthew  introduces  the  subject  by  saying 
(22. 15),  "Then  went  the  Pharisees  and  took  counsel  how 
they  might  entangle  Him  in  His  talk."  13.  And  they 
send  unto  him  certain  of  the  Pharisees—"  their  disci- 
ples," says  Matthew;  probably  young  and  zealous  schol- 
ars in  that  hardening  school— and  of  the  Herodians— 
See  on  Matthew  22.  16.  In  Luke  20.  20  these  willing  tools 
are  called  "spies,  which  should  feign  themselves  Just  (or 
•righteous')  men,  that  they  might  take  hold  of  His 
words,  that  so  they  might  deliver  Him  unto  the  power 
and  authority  of  the  governor."  Their  plan,  then,  was 
to  entrap  Him  into  some  expression  which  might  be  con- 
strued into  disaffection  to  the  Roman  government;  the 
Pharisees  themselves  being  notoriously  discontented 
with  the  Roman  yoke. 

Tribute  to  Ccesar  {v.  14-17).  14.  And  when  they  were 
come,  they  say  unto  him,  Master— or  'Teacher'— we 
huciv  that  thou  art  true,  and  carest  for  no  man ;  for 
thou  regardest  not  the  person  of  men,  but  teachest  tlie 
way  of  God  in  truth— By  such  flattery— though  they  said 
only  the  truth— they  hoped  to  throw  Him  off  His  guard. 
Is  It  lawful  to  give  tribute  to  Csesar,  or  not  ?— It  was 
the  civil  poll-tax  paid  by  all  enrolled  in  the  'census.' 
See  on  Matthew  17.  25.  15.  Shall  we  give,  or  shall  we 
not  give  1  But  he,  knowing  their  hypocrisy-"  their 
wickedness"  Matthew  22. 18;  "their  craftiness"  Luke  20. 
23.  The  malignity  of  their  hearts  took  the  form  of  craft, 
pretending  what  they  did  not  feel— an  anxious  desire  to 
be  guided  aright  in  a  matter  which  to  a  scrupulous  few 
might  seem  a  question  of  some  difficulty.  Seeing  per- 
fectly through  this.  He  said  unto  them,  AVhy  tempt  ye 
me  T— "  hypocrites !"  bring  me  a  penny  that  I  n»ay  see 
It— or  "  the  tribute  money"  (Matthew  22. 19).  16.  And 
they  brought  It.  And  he  saith  unto  them.  Whose  is 
this  Image— stamped  upon  the  coin— and  superscrip- 
tion T— the  words  encircling  it  on  the  obverse  side.  And 
they  said  unto  him,  Ceesar's.  IT.  And  Jesus  ansvrer- 
ing  said  unto  them.  Render  to  Ceesar  the  things  that 
are  Coesar's— Putting  it  in  this  general  form,  it  was  im- 
possible for  sedition  itself  to  dispute  it,  and  yet  it  dis- 
solved the  snare — and  to  God  the  things  that  are  God's 
— How  much  is  there  in  this  profound  but  to  them  start- 
ling addition  to  the  maxim,  and  how  incomparable  is 
the  whole  for  fulness,  brevity,  clearness,  weight!  and 
they  marvelled  at  him- "at  His  answer,  and  held  their 
peace"  (Luke  20.  26),  "  and  left  Him,  and  went  their  way" 
(Matthew  22.  22). 

The  Resurrection  {v.  18-27).  18.  Then  come  unto  him 
the  Sadducees,  -Mrhlch  say  there  is  no  resurrection — 
"neither  angel  nor  spirit"  (Acts  23.7).  They  were  the 
materialists  of  the  day.  See  on  Acts  23.  7.  and  they 
asked  him,  saying,  \9-^%.  Master,  Moses  wrote  unto  us 
— (Deuteronomy  25.  5) — If  a  man's  brother  die,  and  leave 
his  wife  behind  him,  &c.  .  .  .  And  the  seven  had  her, 
and  left  no  seed  :  last  of  all  the  tvoman  died  also.  S3. 
In  the  resurrection  therefore  -when  they  shall  rise  .  .  . 
ii4.  Do  ye  not  therefore  err,  because  ye  know  not  the 
Scriptures  — regarding  the  future  state  —  neither  the 
povrer  of  God?— before  which  a  thousand  such  difficul- 
ties vanish.  !i5.  For  w^hen  they  shall  rise  from  the 
dead,  they  neither  marry,  nor  are  given  in  marriage 
—"neither  can  they  die  any  more"  (Luke  20.36).  Mar- 
riage is  ordained  to  perpetuate  the  human  family;  but 
as  there  will  be  no  breaches  by  death  in  the  future  state, 
this  ordinance  will  cease— but  are  as  the  angels  which 
_are  in  heaven— In  Luke  it  is  "equal  unto  the  angels:" 
but  as  the  subject  is  death  and  resurrection  we  are  not 
84 


warranted  to  extend  the  equality  here  taught  beyond  the 
one  point- the  immortality  of  their  nature.  A  beautiful 
clause  is  added  in  Luke—"  and  are  the  children  of  God"— 
not  in  respect  of  character,  which  is  not  here  spoken  of, 
but  of  naiwre-"  being  the  children  of  the  resurrection,"  as 
rising  to  an  undecaying  existence  (Romans  8. 21,23),  and  so 
being  the  children  of  their  Father's  immortality  (1  Tim- 
othy 6. 16).  !2G.  And  as  touching  the  dead,  that  they  rise  I 
have  ye  not  read  in  the  book  of  Moses — "even  Moses" 
(Luke  20.  37),  whom  they  had  just  quoted  for  the  purpose 
of  entangling  Him — how  In  the  bush  God  spake  unto 
him — either  'at  the  bush,'  as  the  same  expression  is  ren- 
dered in  Luke  20.  .37,  i.  e.,  when  he  was  there ;  or  '  in  the 
(section  of  his  history  regarding  the)  bush.'  The  structure 
of  our  verse  suggests  the  latter  sense,  which  is  not  unusual 
— saying  (Exodus  3. 6)  I  am  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob?  !27.  He  is  not 
the  God  of  the  dead,  but  [the  God]  of  the  living — 
not '  the  God  of  dead  but  [the  God]  of  living  persons.'  The 
word  in  brackets  is  almost  certainly  an  addition  to  the 
genuine  text,  and  critical  editors  exclude  it.  "For  all 
live  unto  Him"  Luke  20.  38— '  in  His  view,' or 'in  His  es- 
timation.' This  last  statement— found  only  in  Luke — 
though  adding  nothing  to  the  argument,  is  an  important 
additional  illustration.  It  is  true,  indeed,  that  to  God  no 
human  being  is  dead  or  ever  will  be,  but  all  mankind 
sustain  an  abiding  conscious  relation  to  Him;  but  the 
"all"  here  means  "  those  who  shall  be  accounted  worthy 
to  obtain  that  world."  These  sustain  a  gracious  covenant 
relation  to  God  which  cannot  be  dissolved.  (Cf.  Romans 
6.  10,  11.)  In  this  sense  our  Lord  affirms  that  for  Moses  to 
call  the  Lord  the  "God"  of  His  patriarclial  servants,  if  at 
that  moment  they  had  no  existence,  would  be  unworthy 
of  Him.  He  "  would  be  ashamed  to  be  called  their  God, 
if  He  had  not  prepared  for  them  a  city"  (Hebrews  11. 16). 
It  was  concluded  by  some  of  the  early  Fathers,  from  our 
Lord's  resting  His  proof  of  the  Resurrection  on  sucli  a 
passage  as  this,  instead  of  quoting  some  much  clearer  tes- 
timonies of  the  Old  Testament,  tliat  the  Sadducees,  to 
whom  this  was  addressed,  acknowledged  the  authority 
of  no  part  of  the  Old  Testament  but  the  Pentateuch  ;  and 
this  opinion  has  held  its  ground  even  till  now.  But  as 
there  is  no  ground  for  it  in  the  New  Testament,  so  Jo- 
SEPHUS  is  silent  upon  it;  merely  saying  that  they  re- 
jected the  Pharisaic  traditions.  It  was  because  the  Pen- 
tateuch was  regarded  by  all  classes  as  the  fundamental 
source  of  the  Hebrew  religion,  and  all  the  succeeding 
books  of  the  Old  Testament  but  as  developments  of  it, 
that  our  Lord  would  show  that  even  there  tlie  doctrine 
of  the  Resurrection  was  taught.  And  all  the  rather  does 
He  select  this  passage,  as  being  not  a  bare  annunciation 
of  the  doctrine  in  question,  but  as  expressive  of  tliat  glor- 
ious truth  &ut  of  which  the  Resurrection  springs.  "And 
when  the  multitude  heard  this  (says  Matthew  22.  33),  they 
were  astonished  at  His  doctrine."  "Then  (adds  Luke  20. 
39,  40)  certain  of  the  scribes  answering  said.  Master" — 
'Teacher,'  "thou  hast  well  said"— enjoying  His  victory 
over  the  Sadducees.  "  And  after  that  tliey  durst  not  ask 
Him  any  [question  at  all]"— neither  party  could ;  both 
being  for  tlie  time  utterly  foiled. 

The  Great  Commandment  (v.  28-34).  "  But  when  the  Phar- 
isees had  heard  that  He  had  put  the  Sadducees  to  silence, 
they  were  gathered  together"  (Matthew  22.  31).  38,  And 
one  of  the  scribes — "a  lawyer,"  says  Matthew  (22.35);  i.e., 
teacher  of  tlie  law — came,  and  having  heard  them  rea- 
soning together,  and  perceiving  tl&at  he  had  ans^vered 
them  -tvell,  asked  him— manifestly  in  no  bad  spirit. 
When  Matthew  therefore  says  he  came  "tempting,"  or 
"trying  him,"  as  one  of  the  Pharisaic  party  who  seemed 
toenjoy  the  defeatHe  had  given  to  the  Sadducees,  we  may 
suppose  that  though  somewhat  priding  himself  upon  his 
insight  into  the  law,  and  not  indisposed  to  measure  his 
knowledge  with  One  in  whom  he  had  not  yet  learned 
to  believe,  he  was  nevertheless  an  honest-hearted,  fair  dis- 
putant— Which  Is  the  first  commandment  of  all  1 — first 
in  importance;  the  primary,  leading  commandment,  the 
most  fundamental  one.  This  was  a  question  which,  with 
some  others,  divided  the  Jewish  teachers  into  rival  schools. 


The  First  Oreat  Commandment. 


MARK   Xir. 


The  Second  Great  Commandment. 


Oar  Lord's  answer  is  in  a  strain  of  respect  very  different 
from  what  He  showed  to  cavillers— ever  observing  His  own 
direction, "  Give  not  tliat  which  is  holy  to  the  dogs,  neitlier 
cast  ye  your  pearls  before  swine;  lest  they  trample  them 
under  their  feet,  and  turn  again  and  rend  you"  (Matthew 
7. 6).  29.  And  Jesus  ansivered  Ulin,  Tlie  first  of  all  tlie 
cominaudments  J»— The  readings  here  vary  consider- 
ably. TiscHENDORP  and  Tregeli.es  read  simply,  '  the 
first  is;'  and  they  are  followed  by  Meyer  and  Afford. 
But  though  the  authority  for  the  precise  form  of  the  re- 
ceived text  is  slender,  a  form  almost  identical  with  it 
seems  to  have  most  weight  of  authority.  Our  Lord  here 
gives  His  explicit  sanction  to  the  distinction  between 
commandments  of  a  more /wndamen^ai  and  prirnaj"^/ cha- 
racter, and  commandments  of  a  more  dependent  and  sub- 
ordina/e  nature ;  a  distinction  of  which  it  is  confidently 
asserted  by  a  certain  class  of  critics  that  the  Jews  knew 
nothing,  that  our  Lord  and  his  apostles  nowhere  lay 
down,  and  which  has  been  invented  by  Christian  divines, 
(Of.  Ufatthew  23.  23.)  Hcai:,  O  Israel  j  tUe  Lord  owr  God 
is  one  Lord— This  every  devout  Jew  recited  twice  every 
day,  and  the  Jews  do  It  to  this  day;  thus  keeping  up  the 
great  ancient  national  protest  against  the  polytheisms  and 
pantheisms  of  the  heathen  world:  it  is  the  great  utter- 
ance of  the  national  faith  in  One  Living  and  Personal 
God—"  One  Jehovah  !"  30.  And  thou  slialt— We  have 
here  the  language  of  lata,  expressive  of  God's  claims. 
What  then  are  we  here  bound  down  to  do?  One  word  is 
made  to  express  it.  And  what  a  word !  Had  the  essence 
of  the  Divine  law  consisted  In  deeds,  it  could  not  possibly 
have  been  expressed  in  a  single  word  ;  for  no  one  deed  is 
comprehensive  of  ai:  others  embraced  in  the  law.  But  as 
it  consists  in  an  affection  of  the  soul,  one  word  suffices  to 
express  It — but  only  one.  Fear,  though  due  to  God  and 
enjoined  by  Him,  is  limited  in  its  sphere  and  distant  in 
character.  Trtist,  Hope,  and  the  like,  though  essential 
features  of  a  right  state  of  heart  towards  God,  are  called 
into  action  only  hy  personal  necessity,  and  so  are— in  a  good 
sense,  it  is  true,  but  still  are  properly— se(/ts7t  affections; 
that  is  to  say,  they  have  respect  to  our  oivn  well-being.  But 
Love  is  an  all-inclusive  affection,  embracing  not  only 
every  other  affection  proper  to  its  Object,  but  all  that  is 
proper  to  be  done  to  its  Object ;  for  as  love  spontaneously 
seeks  to  please  its  Object,  so,  in  the  case  of  men  to  God,  it 
is  the  native  well-spring  of  a  voluntary  obedience.  It  is, 
besides,  the  m.osX,  personal  of  all  affections.  One  may  fear 
an  event,  one  may  hope  for  an  event,  one  may  rejoice  in  an 
event;  but  one  can  love  only  a  Person.  It  is  Wietenderest, 
the  most  unselfish,  the  most  Divine  of  all  affections.  Such, 
then,  is  the  affection  in  which  the  essence  of  the  Divine 
law  is  declared  to  consist— TUou  slialt  love— We  now 
come  to  the  glorious  Object  of  that  demanded  affection. 
Thou  Shalt  love  the  Lord,  thy  God— i.e.,  Jehovah,  tho 
Self-Existent  one,  who  has  revealed  Himself  as  the  ''I 
Am,"  and  there  is  "  none  else;"  who,  though  by  his  name 
.Tehovah  apparently  at  an  unapproachable  distance  from 
His  finite  creatures,  yet  bears  to  I'hee  a  real  and  definite 
relationship,  out  of  which  arises  His  claim  and  Thy  duty 
—of  Love.  But  with  what  are  we  to  love  Him?  Four 
things  are  here  specified.  First,  "Thou  shalt  love  the 
Lord  thy  God"  -with  thy  heart— This  sometimes  means 
•the  whole  inner  man'  (as  Proverbs  4.23);  but  that  cannot 
be  meant  here ;  for  then  the  other  three  particulais  would 
be  superfluous.  Very  often  it  means  '  our  emotional  na- 
ture'—the  seat  of  feeling  as  distinguished  from  our  intel- 
lectual nature  or  the  seat  of  thougM,  commonly  called  the 
"mind"  (as  in  Phillpplans4. 7).  But  neither  can  this  be 
the  sense  of  it  here;  for  here  the  heart  is  distinguished 
both  from  the  "mind"  and  the  "soul."  The  "heart," 
then,  must  here  mean  the  sincerity  of  both  the  thoughts 
and  the  feelings;  In  other  words,  *  uprightness^  or  'true- 
heartedness,'  as  opposed  to  a  hypocritical  or  divided  affec- 
tion. But  next,  "  Thou  shalt  love  the  Lord  thy  God"  with 
thy  soul.  This  Is  designed  to  command  our  emotional  na- 
ture: 'Thou  shalt  ^ivlI  feeling  or  warmth  into  thine  affec- 
tion.' Further,  "Thou  shalt  love  the  Lord  thy  God" 
'vrlth  thy  mind— This  commands  our  Intellectual  na- 
ture: 'Thou  shalt  put  intelligence  Into  thine  affection— in 


opposition  to  a  blind  devotion,  or  mere  devoteeism. 
Lastly,  "Tliou  shalt  love  the  Lord  thy  God"  ■with  thy 
strength— Til  is  commands  our  energies:  'Thou  shalt  put 
intensity  into  tliine  affection'— " Do  it  wltli  thy  might" 
(Eccleslastes  9. 10).  Taking  these  four  things  together,  the 
command  of  the  Law  is,  'Thou  shalt  love  the  Lord  thy 
God  with  all  thy  powers — with  a  sincere,  a,  fervid,  an  intelli- 
gent, an  energetic  love."  But  this  Is  not  all  that  the  Law 
demands.  God  will  have  all  these  qualities  in  their  most 
perfect  exercise.  "Tliou  shalt  love  the  Lord  thy  God," 
says  the  Law,  "  with  all  thy  heart,"  or,  with  perfect  sin- 
cerity; "Thou  shalt  love  the  Lord  thy  God  with  all  thy 
soul,"  or,  with  the  utmost  fervour;  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  mind,"  or.  In  the  fullest  exer- 
cise of  an  enlightened  reason ;  and  "Thou  shalt  love  tlie 
Lord  thy  God  with  all  thy  strength,"  or,  with  the  whole 
energy  of  our  being!  So  much  for  the  First  Command- 
ment. 31.  And  the  second  is  like — "unto  It"  (Matthew 
22.  39);  as  demanding  the  same  affection,  and  only  the  ex- 
tension of  it,  in  Its  proper  measure,  to  the  creatures  of 
Him  whom  we  tlius  love— our  brethren  in  the  participa- 
tion of  the  same  nature,  and  neighbours,  as  connected 
with  us  by  ties  that  render  each  dependent  upon  and  ne- 
cessary to  tlie  other.  Tliou  shalt  love  thy  neighbour  as 
thyself— Now,  as  we  are  not  to  love  ourselves  supreraelj% 
this  is  virtually  a  command,  in  the  first  place,  not  to  love 
our  neighbour  with  all  our  heart  and  soul  and  mind  and 
strength.  And  thus  it  Is  a  condemnation  of  the  Idolatry 
of  the  creature.  Our  supreme  and  uttermost  affectiot'?  " 
to  be  reserved  for  God.  But  as  sincerely  as  ourselveSi^  °e 
are  to  love  all  mankind,  and  with  the  same  readiness  to  do 
and  suffer  for  them  as  we  should  reasonably  desire  them  to 
show  to  us.  The  golden  rule  (Matthew  7. 12)  Is  here  our 
best  Interpreter  of  the  nature  and  extent  of  these  claims. 
There  is  none  otlier  commandment  greater  than  these 
—or,  as  In  Matthew  22.  40,  "  On  these  two  commandments 
hang  all  the  Law  and  the  Prophets"  (see  on  Matthew  5. 
17).  It  is  as  if  He  had  said,  'This  is  all  Scripture  in  a  nut- 
shell; the  whole  law  of  human  duty  in  a  portable,  pocket 
form.'  Indeed,  it  Is  so  simple  that  a  child  may  understand 
It,  so  brief  that  all  may  remember  It,  so  comprehensive  as 
to  embrace  all  possible  cases.  And  from  its  very  nature 
It  Is  unchangeable.  It  is  inconceivable  that  God  should 
require  from  his  rational  creatures  anything  less,  or  in 
substance  anything  else,  under  any  dispensation,  in  any 
world,  at  any  2>eriod  throughout  eternal  duration.  He 
cannot  but  claim  this  — all  this  — alike  in  heaven,  in 
earth,  and  In  hell!  And  this  incomparable  summary  of 
the  Divine  Law  belonged  to  the  Jewish  religion!  As  it 
shines  in  its  own  self-evidencing  splendour,  so  it  re- 
veals its  own  true  source.  The  religion  from  which  the 
world  has  received  it  could  be  none  other  than  a  God- 
given  religion!  33.  And  the  scribe  said  unto  him, 
■Well,  Master—'  Teacher'— thou  hast  said  tlie  truth:  for 
there  is  one  [God];  and  tliere  is  none  other  but  he— 
The  genuine  text  here  seems  clearly  to  have  been,  "There 
is  one,"  witliout  the  word  "  God ;"  and  so  nearly  all  criti- 
cal editors  and  expositors  read.  33.  And  to  love  him 
-tvith  all  the  heart . . .  and  to  love  his  neighbour  as  him- 
self, is  more  than  all  wliole  burnt  offerings  and  sacri- 
fices-more, i.e.,  than  all  positive  institutions;  thereby 
showing  Insight  into  the  essential  difference  between 
what  is  moral  and  In  its  own  nature  %mchangeable,a.\\<\. 
what  is  obligatory  only  because  enjoined,  and  only  so  long 
as  enjoined.  34.  And  when  Jesus  saw  that  he  an- 
swered discreetly— rather,  '  intelligently,'  or  'sensibly;' 
not  only  in  a  good  spirit,  but  with  a  promising  measure 
of  Insight  into  spiritual  things— he  said  unto  him.  Then 
art  not  far  from  tlie  kingdom  of  God— for  he  had  but  to 
folloxu  out  a  little  further  what  he  seemed  sincerely  to  own, 
to  find  his  way  into  the  kingdom.  He  needed  only  the 
experience  of  another  eminent  scribe  who  at  a  later 
period  said,  "  We  know  that  the  law  is  spiritual,  but  /  ant 
carnal,  sold  under  sin:"  who  exclaimed,  "O  wretched 
man  that  I  am !  Who  shall  deliver  me?"  but  who  added, 
"I  thank  God  through  Jesus  Christ!"  (Romans  7. 14,  24, 
25.)  Perhaps  among  the  "  great  company  of  the  priests" 
and  other  Jewish  ecclesiastics  who  "  were  obedient  to  tho 

85 


Christ  Baffles  the  Pharisees. 


MAKK  XIII. 


Destruction  of  Jerusalem  Prophesied. 


faith,"  almost  immediately  after  the  day  of  Pentecost 
(Acts  6.  7),  this  upright  lawyer  was  one.  But  for  all  his 
nearness  to  the  Kingdom  of  God,  it  may  be  lie  never  en- 
tered it.  And  no  man  after  that  durst  ask  any  ques- 
tion—all feeling  that  they  were  no  match  for  Him,  and 
that  it  was  vain  to  enter  the  lists  witli  Him. 

Christ  Baffles  the  Pharisees  regarding  David  (v.  35-37).  35. 
And  Jesus  answered  and  said,  >vlille  he  taught  In  the 
temple— and  "while  the  Pharisees  were  gathered  to- 
getlier"  (Matthew  22.  41)— How  say  the  scribes  that 
Christ  Is  the  son  of  David  1— How  come  they  to  give  it 
out  that  Messiah  is  to  be  tlie  son  of  David?  In  Matthew, 
Jesus  asks  them,  "What  think  ye  of  Christ?"  or  of  the 
promised  and  expected  Messiah?  "Whose  son  is  He  (to 
be)?  They  say  unto  Him,  The  son  of  David."  The  sense 
is  the  same.  "  He  salth  unto  them,  How  then  doth  David 
in  spirit  call  Him  Lord?"  (Matthew  22.  42,  43.)  3G.  For 
David  himself  said  hy  the  Holy  Ghost  (Psalm  110.  1), 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right  hand, 
tUl  I  make  thine  enemies  thy  footstool.  37.  David 
therefore  himself  calleth  lilm  Lord ;  and  whence  is 
he  then  his  son  1— There  is  but  one  solution  of  this  diffi- 
culty. Messiah  is  at  once  inferior  to  David  as  liis  son  ac- 
cording to  the  flesh,  and  superior  to  him  as  tlie  Lord  of  a 
kingdom  of  which  David  is  himself  a  subject,  not  the 
sovereign.  The  human  and  Divine  natures  of  Christ,  and 
the  spirituality  of  His  kingdom— of  which  the  highest 
earthly  sovereigns  are  honoured  if  tliey  be  counted 
worthy  to  be  its  subjects— furnish  the  only  key  to  this 
p^^zle.  And  the  common  people — or,  'the  immense 
crS'.vd'— heard  him  gladly— "And  no  man  was  able  to 
answer  Him  a  word;  neither  durst  any  man  from  that 
day  forth  ask  Him  any  more  questions"  (Matthew  22. 46). 

The  Scribes  Denounced  (v.  38-10).  38.  And  he  said  unto 
them  in  his  doctrine— rather,  'in  His  teaching;'  imply- 
ing that  this  was  but  a  specimen  of  an  extended  dis- 
course, which  Matthew  gives  in  full  (ch.  23).  Luke  says 
(20.  45)  this  was  "  in  the  audience  of  all  the  people  said 
unto  his  disciples" — Beware  of  the  scrihes,  'wlileh  love 
— or  'like' — to  go  in  long  clothing — (see  on  Matthew  23. 
5) — and  [love]  salutations  in  the  market-places,  39. 
And  the  chief  seats  in  the  synagogues,  and  the  upper- 
most rooms — or  positions — at  feasts — See  on  tliis  love  of 
distinction,  Luke  14.  7;  and  on  Matthew  6.  5.  40.  Wliich 
devour  widow^s'  houses,  and  for  a  pretence  make  long 
prayers:  these  shall  receive  greater  damnation — Tliey 
took  advantage  of  their  helpless  condition  and  confiding 
character  to  obtain  possession  of  tlieir  property,  wliile  by 
their  "long  prayers"  they  made  them  believe  they  were 
raised  far  above  "filthy  lucre."  So  much  tlie  "greater 
damnation"  awaited  them.  (Of.  Matthew  23.  33.)  A  life- 
like description  this  of  the  Romisli  clergy,  the  true  suc- 
cessors of  "the  scribes." 

41-44.  The  Widow's  Two  Mites.  (=Luke  21. 1-4.)  See 
on  Luke  21. 1-4. 

CHAPTER  XIII. 
Ver.  1-37.  Christ's  Prophecy  of  the  Destruction  of 
Jerusalem,  and  Warnings  suggested  by  it  to  Pre- 
pare for  His  Second  Coming.  (=Matthew  24. 1-51 ;  Luke 
21.  5-36.)  Jesus  had  uttered  all  His  mind  against  the  Jew- 
ish ecclesiastics,  exposing  their  character  with  witliering 
plainness,  and  denouncing,  in  language  of  awful  severity, 
the  judgments  of  God  against  them  for  tliat  unfaithful- 
ness to  their  trust  which  was  bringing  ruin  upon  tlie  na- 
tion. He  had  closed  this  His  last  public  discourse  (Mat- 
thew 23.)  by  a  passionate  Lamentation  over  Jerusalem, 
and  a  solemn  Farewell  to  the  Temple.  "And  (says  Mat- 
thew 24. 1)  Jesus  went  out  and  departed  from  tlie  temple" 
— never  more  to  re-enter  its  precincts,  or  open  His  mouth 
in  public  teaching.  With  this  act  ended  His  public  ministry. 
As  He  withdrew,  says  Olshausen,  the  gracious  presence 
of  God  left  the  sanctuary;  and  the  temple,  with  all  its 
service,  and  the  whole  theocratic  constitution,  was  given 
over  to  destruction.  What  immediately  followed  is,  as 
usual,  most  minutely  and  graphically  described  by  our 
Evfsngelist.  1.  And  as  he  went  out  of  the  temple,  one 
of  his  disciples  saith  unto  him— The  other  Evangelists 
86 


are  less  definite.  "As  some  spake,"  says  Luke:  "His  dKi. 
ciples  came  to  Him,"  says  Matthew.  Doubtless  It  was 
the  speech  of  one,  the  mouth-piece,  likely,  of  others. 
Master— 'Teacher'— see  what  manner  of  stones  and 
-tvlxat  buildings  are  here— wondering,  probably,  how  so 
massive  a  pile  could  be  overthrown,  as  seemed  implied  in 
our  Lord's  last  words  regarding  it.  Josephus,  who  gives 
a  minute  account  of  the  wonderful  structure,  speaks  of 
stones  forty  cubits  long  {Jewish  War,  v.  5. 1.),  and  says  the 
pillars  supporting  the  porclies  were  twenty-five  cubits 
high,  all  of  one  stone,  and  that  the  whitest  marble  (ib.,  v. 
5.  2).  Six  days'  battering  at  the  walls,  during  the  siege, 
made  no  impression  upon  them  (ib.,  vi.  4. 1).  Some  of  the 
under-building,  yet  remaining,  and  other  works,  are 
probably  as  old  as  the  first  temple,  3.  And  Jesus  an- 
swering said  unto  him,  Seest  tliou  these  great  build- 
ings ?-' Ye  call  my  attention  to  these  things?  I  have 
seen  them.  Ye  point  to  their  massive  and  durable  ap- 
pearance: now  listen  to  their  fate.'  tliere  shall  not  be 
left— "left  here"  (Matthew  24.  2)— one  stone  upon  an- 
other, that  shall  not  be  tlirown  down— Titus  ordered 
the  whole  city  and  temple  to  he  demolished  [Josephus, 
J.  TT.,  vii.  1. 1.];  Eleazar  wished  they  had  all  died  before 
seeing  that  holy  city  destroyed  by  enemies'  hands,  and 
before  the  temple  was  so  profanely  dug  up  (ib.,  vii.  8.  7). 
3.  And  as  he  sat  upon  the  Mount  of  Olives,  over 
against  the  temple— On  tlieir  way  from  Jerusalem  to 
Bethany  they  would  cross  Mount  Olivet;  on  its  summit 
He  seats  Himself,  over  against  the  temple,  having  the 
city  all  spread  out  vinder  His  eye.  How  graphically  is 
this  set  before  us  by  our  Evangelist !  Peter  and  James 
and  John  and  Andi-ew  asked  him  privately — The 
other  Evangelists  tell  us  merely  that  "  the  disciples"  did 
so.  But  Mark  not  only  says  that  it  was  four  of  them,  but 
names  them;  and  they  were  the  first  quartcrnion  of  the 
Twelve.  4.  Tell  us,  when  shall  these  things  be?  and 
tvhat  shall  be  the  sign  when  all  these  things  sliall  be 
fulfilled T — "and  what  shall  be  the  sign  of  thy  coming, 
and  of  the  end  of  the  world?"  They  no  doubt  looked 
upon  the  date  of  all  these  things  as  one  and  the  same,  and 
their  notions  of  the  things  themselves  were  as  confusea 
as  of  the  times  of  them.  Our  Lord  takes  His  own  way  ot 
meeting  their  questions. 

Prophecies  of  the  Destruction  of  Jerusalem  (v.  5-31).  5.  And 
Jesus  ansiverlng  them  began  to  say,  Take  lieed  lest 
any  man  deceive  you:  6.  For  many  shall  come  in  my 
name,  saying,  I  am  [Christ]~(see  Matthew  24.  5) — "and 
the  time  draweth  nigh"  (Luke  21.  8);  tliat  is,  the  time  of 
tbe  kingdom  in  its  full  splendour — and  shall  deceive 
many— "Go  ye  not  tlierefore  after  tlieia"  (Luke  21.  8). 
The  reference  here  seems  not  to  be  to  pretended  Messiahs, 
deceiving  tliose  wlio  rejected  tlie  claims  of  Jesus,  of  whom 
indeed  tliere  were  plenty- for  our  Lord  is  addressing  His 
own  genuine  disciples— but  to  persons  pretending  to  be 
Jesus  Himself,  returned  in  glory  to  take  possession  of  His 
kingdom.  This  gives  peculiar  force  to  the  words,  "  Go  ye 
not  tlierefore  after  them."  7.  And -when  ye  shall  hear  of 
wars  and  rumours  of  wars,  be  ye  not  troubled — see  on 
V.  13,  and  compare  Isaiah  8,  11-14 — for  such  things  must 
needs  be  ;  but  She  end  shall  not  be  yet — In  Luke  (21.  9), 
"tbe  end  is  not  by  and  by,"  or  'immediately.'  Worse 
must  come  ■  before  all  is  over.  8.  These  are  the  begin- 
nings of  sorrows— 'of  travail-pangs,'  to  which  heavy 
calamities  are  compared.  (See  Jeremiah  4.  31,  &c.)  The 
annals  of  Tacitus  tell  us  how  the  Roman  world  was  con- 
vulsed, before  the  destruction  of  Jerusalem,  by  rival 
claimants  of  the  imperial  purple.  9.  But  take  heed  to 
yourselves :  for — "  before  all  these  things"  (Luke  21. 12) ;  i. 
e.,  before  these  public  calamities  come — they  shall  deliver 
you  up  to  councils ;  and  In  the  synagogues  ye  shall 
be  beaten— These  refer  to  ecclesiastical  proceedings  against 
til  em— and  ye  sliall  be  brought  before  rulers  and 
kings— before  civil  tribunals  next— for  my  sake,  for  a 
testimony  against  them— rather  'unto  them'— to  give 
you  an  opportunity  of  bearing  testimony  to  Me  betore 
them.  In  the  Acts  of  the  Apostles  we  have  the  best  com- 
mentary on  this  announcement.  (Cf.  Matthew  10. 17, 18.) 
10.  And  the  gospel  must  first  be  published  among  aU 


Great  Calamilies  to  Happen. 


MARK  XIII. 


The  Stg7is  of  Christ's  Coming. 


nations — "for  a  witness,  and  then  shall  the  end  come" 
(Mattliew  24. 14).      God  never  sends  judgment  without 
previous  warning;  and  there  can  be  no  doubt  that  the 
Jews,  already  dispersed  over  most  known  countries,  had 
nearly  all  heard  the  Gospel  "as  a  witness,"  before  the  end 
of  the  Jewish  state.    The  same  principle  was  repeated  and 
win  repeat  itself  to  "  the  end."    11.  Biit-»vlien  tliey  shall 
lend  you,  and  deliver  yoii  np,  take  no  tUouglit  before- 
htnnd— 'be    not   anxious    beforehand' —wliat  ye   sliall 
speak,  neitlier  do  ye  premeditate — '  Be  not  filled  with 
apprehension,  in  the  prospect  of  such  public  appearances 
for  Me,  lest  ye  should  bring  discredit  upon  My  name,  nor 
think  it  necessary  to  prepare  beforehand  what  ye  are  to 
say.'    but  whatsoever  shall  be  given  you  in  that  liour, 
that  speak  ye  :  for  it  is  not  ye  that  speak,  but  tite  Holy 
Gliost— See  on  Matthew  W.  19,  20.    13.  And  ye  shall  be 
liated  of  all  men  for  my  name's  sake— Matthew  (24.  12) 
adds  tliis  important  intimation:  "And  because  iniquity 
shall  abound,  the  love  of  many"—'  of  the  many,'  or  '  of  the 
most;'  f.  e.,  of  the  generality  of  professed  disciples— "shall 
wax  cold."    Sad  illustrations  of  the  effect  of  abounding 
iniquity  in  cooling  the  love  even  of  faithful  disciples  we 
have  in  the  Epistle  of  James,  written  about  the  period 
here  referred  to,  and  too  frequently  ever  since,  but  he  that 
sliall  eiidnre  unto  the  end,  the  same  sliall  be  saved — See 
on  Matthew  10.  21.  22;  and  cf.  Hebrews  10.  SS,  39,  which  is  a 
manifest  allusion  to  these  words  of  Christ;  also  Revela- 
tion 2.  10.    Luke  adds  these  reassuring  words:  "Bu-t  there 
shall  not  an  hair  of  your  heads  perish"  (21.  18).    Our  Lord 
had  just  said  (Luke  21. 16)  that  they  should  be  put  to  death  ; 
showing  that  this  precious  promise  is  far  above  immunity 
from  mere  bodily  harm,  and  furnishing  a  key  to  the  right 
interpretation  of  Psalm  91.  and  such  like.    14.  But  wlien 
ye  shall  see— "  Jerusalem  compassed  by  armies"—'  by  en- 
camped armies;'  in  other  words,  when  ye  shall  see  it  be- 
sieged, and — the  abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  standing  -wliere  it  ouglit  not 
—i.  €.,  as  explained  in  Matthew  (24.  15),  "standing  in  the 
holy  place"— (let  him  that  readcth— readetli  that  proph- 
eey— understand.)   That "  the  abomination  of  desolation" 
here  alluded  to  was  intended  to  point  to  the  Roman  en- 
signs, as  the  symbols  of  an  idolatrous,  and  so  unclean 
Pagan  power,  may  be  gathered  by  comparing  what  Luke 
says  in  the  corresponding  verse  (21.20);  and  commenta- 
tors are  agreed  on  it.    It  is  worthy  of  notice,  as  confirming 
this  interpretation,  that    in   1    Maccabees    1.  54— which, 
though  apocryphal  Scripture,  is  autlientlc  ?iistory— the  ex- 
pression of  Daniel  is  applied  to  the  idolatrous  profana- 
tion of  the  Jewish  altar  by  Antiochus  Epiphanes.    then 
let  tliein  that  be  In  .Tndea  flee  to  tite  mountains — The 
ecclesiastical   historian,  Eusebius,  early  in    the  fourth 
century,  tells  us  that  the  Christians  fled  to  Pella,  at  the 
northern  extremity  of  Perea,  being  "  proplietically  di- 
rected"— perhaps  by  some  prophetic  intimation  more  ex- 
plicit than  this,  which  would  be  their  chart — and  tliat 
thus  they  escaped  the  predicted  calamities  by  which  the 
nation  was  overwhelmed.    15.  And  let  him  that  is  on 
the  house-top  not  get  down  into  tl»e  house,  neitlier 
(Uiter  therein,  to  take  any  tiling  out  of  his  house  : — i.e., 
let  him  take  the  outside  flight  of  steps  from  the  roof  to 
the  ground  ;  a  graphic  waj"  of  denoting  the  extreme  ur- 
gency of  the  case,  and  the  danger  of  being  tempted,  by 
the  desire  to  save  his  property,  to  delay  till  escape  should 
become  impossible.    16.  And  let  him  that  is  in  the  field 
not  turn  back  again  for  to  take  up  his  garment.    17. 
But  woe  to  tlicm — or,  'alas  for  them'— tl»at  arc  ivith 
child,  and  to  tikem  tliat  give  suck  in  those  days — in 
consequence  of  the  aggravated  autfi-rlng  wlilch  those  con- 
ditions would  involve.    IS.  And  pray  ye  tl»at  your  flight 
be  not  in  tlie  winter- making  escape  perilous,  or  tempt- 
ing you    to   delay   your   flight.     Matthew  (24.  20)  adds, 
"  neither  on  tlie  sabbath  day,"  when,  from  fear  of  a  breach 
of  its  sacred  rest,  they  might  be  Induced  to  remain.    19. 
Vov  in  those  days  sliall  be  aflllctlon,  such  as  'was  not 
front  4  lie  beginning  of  the  creation  Avhlch  Ood  created 
unto  tills  time,  neither  sliall  be — Such  language  is  not 
nnusuiil  In  the  Old  Testament  with  reference  to  tremen- 
dous calamities.    But  It  is  mutter  of  literal  fact  that  there 


was  crowded  into  the  period  of  the  Jewish  war  an  amoont 
and  complication  of  suffering  perhaps  unparalleled;  as 
the  narrative  of  JosEPntis,  examined   closely  and  ar- 
ranged under  different  heads,  would  show.    20.  Aaid  ex- 
cept that  the  Lord  had  shortened  those  days,  no  flesh 
— I.  e.,  no  human  life— should  be  saved  :  butfor  theelect's 
sake,  whom  he  hath  chosen,  he  Iiath  shortened  the 
days— But  for  this  merciful  "shortening,"  brought  about 
by  a  remarkable  concurrence  of  causes,  the  whole  nation 
would  have  perished,  in  which  there  yet  remained  a  rem- 
nant to  be  afterwards  gathered  out.    This  portion  of  the 
prophecj'  closes,  in  Luke,  with  the  following  vivid  and  im- 
portant glance  at  the  subsequent  fortunes  of  the  chosen 
people :  "  And  they  shall  fall  by  the  sword,  and  shall  be  led 
away  captive  into  all  nations :  and  Jerusalem  shall  be  trod- 
den down  of  the  Gentiles,  until  the  times  of  the  Gentiles 
be  fulfilled"  (Luke  21.  'Zi).   The  language  as  well  as  the  idea 
of  this  remarkable  statement  is  taken  from  Daniel  8. 10, 13, 
What,  then,  is  its  import  here?    It  implies,  first,  that  a 
time  is  coming  when  Jerusalem  shall  cease  to  be  "  trodden 
down  of  the  Gentiles;"  which  it  was  then  by  pagan, and 
since  and  till  now  is  by  Mohammedan  unbelievers:  and 
next,  it  implies  that  the  period  when  this  treading  down 
of  Jerusaleni  by  the  Gentiles  is  to  cease  will  be  when  "  the 
times  of  the  Gentiles  are  fulfilled"  or  'completed.'    But 
what  does  this  mean  ?  We  may  gather  the  meaning  of  it 
from  Romans  11.,  in  which  the  Divine  purposes  and  pro- 
cedure towards  the  chosen  people  from  first  to  last  are 
treated  in  detail.    In  v.  '25  of  that  chapter  these  words  of 
our  Lord  are  thus  reproduced :  "  For  I  would  not,  brethren, 
that  ye  should  be  ignorant  of  this  mystery,  lest  ye  should 
be  wise  in  your  own  conceits;  that  blindness  in  part  is 
happened  to  Israel,  until  the  fulness  of  the  Gentiles  be 
come  in."    See  the  exposition  of  that  verse,  from  which 
it  will  appear  that — "till  the  fulness  of  the  Gentiles  be 
come  in"— or.  In  our  Lord's  phraseology,  "till  the  times 
of  the  Gentiles   be  fulfilled"- does  not  mean  'till   the 
general  conversion  of  the  world  to  Christ,' but 'till  the 
Gentiles  have  had  their  fuH  time  of  that  place  in  the 
Church  which  the  Jews  had  before  them.'     After  that 
period  of  Gentilism,  as  before  of  Judaism,  "Jerusalem" 
and  Israel,  no  longer  "trodden  down  by  the  Gentiles," 
but  "grafted  into  their  own  olive  treie,"  shall  constitute, 
with  the  believing  Gentiles,  one  Church  of  God,  and  fill 
the  whole  earth.    What  a  bright  vista  does  this  open  up! 
21.  And  then,  If  any  man  shall  say  to  you,  Lo,  liere  Is 
Christ  5  or,  lo  [he  is]  there  ;  believe  him  not— So  Luke 
17.  23.    No  one  can  read  Josephus'  account  of  what  took 
place  before  the  destruction  of  Jerusalem  without  seeing 
how  strikingly  this  was  fulfilled,    to  seduce,  if  It  were 
possible,  even  the  elect — Implying  that  this,  though  all 
but  done,  will  prove  impossible.    What  a  precious  assur- 
ance! (Cf.  2  Thessalonians  2.  9-12.)    33.  But  take  ye  heed) 
behold,  I  have  foretold  you  all  things— He  had  just 
told  them  that  the  seduction  of  the  elect  would  prove  im- 
possible; but  since  this  would  be  all  but  accomplished. 
He  bids  them  be  on  their  guard,  as  the  ptoper  means  of 
averting  that  catastrophe.    In  Matthew  (24. 2C-28)  we  have 
some  additional  particulars:  "Wherefore,  If  they  shall 
say  unto  you.  Behold,  He  is  in  the  desert;  go  not  forth: 
behold.  He  is  in  the  secret  chambers;  believe  it  not.    For 
as  the  lightning  cometh  out  of  the  east,  and  shineth  even 
unto  the  west;  so  shall  also  the  coming  of  the  Son  of  man 
be."   See  on  Luke  17.  23,  24.  "  For  wheresoever  the  carcass 
Is,  there  will  the  eagles  be  gathered  together."    See  on 
Luke  17.  37.    24.  But  in  those  days,  after  that  tribula- 
tion—"  Immediately  after  the  tribulation  of  those  days" 
(Matthew  24.  29)— the  sun  shall  be  darkened,  and  the 
moon  shall  not  give  her  light.    25.  And  the  stars  of 
heaven  shall   fall— "and  upon    the  earth    distress  of 
nations,  with  perplexity;  the  sea  and  the  Avaves  roar- 
ing;  men's  hearts  failing  them  for  fear,  and   for  look- 
ing after  those  things  which  are  coming  on  the  earth" 
(liUke  21.  25,  20) — and  the  po-^vers  that  are  In  heaven 
shall  be  shaken— Though  the  grandeur  of  this  language 
carries  the  mijid  over  the  head  of  all  periods  but  that 
of   Christ's    Second    Coming,   nearly  every   expression 
will  be  found  used  of  the  Lord's  coming   in  terrih'«i 

87 


The  Signs  of  Christ's  Coming. 


MARK  XIII. 


Warnings  to  Prepare  for  ii. 


national  Judgments:  as  of  Babylon  (Isaiah  13.  9-13);  of 
Idumea  (Isaiali  34. 1,  2,  4,  8-10);  of  Egypt  (Ezeklel  32.  7,  8); 
compare  also  Psalm  18.  7-15 ;  Isaiah  24. 1. 17-19 ;  Joel  2. 10, 
11,  &c.  We  cannot  therefore  consider  the  mere  strength 
of  this  language  a  proof  that  it  refers  exclusively  or  pri- 
marily to  the  precursors  of  the  final  day,  though  of  course 
in  "Chat  day"  it  will  have  its  most  awful  fulfilment.  26. 
And  tlien  shall  they  see  tlie  Son  of  man  coming  In  the 
clouds  -with  great  power  and  glory— In  Matthew  24.  30, 
this  is  given  most  fully :  "And  then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven;  and  then  shall  all  the  tribes 
of  tl.e  earth  mourn,  and  they  shall  see  the  Son  of  man," 
&c.  That  this  language  finds  its  highest  interpretation 
In  the  Second  Personal  Coming  of  Christ,  is  most  certain. 
But  the  question  is,  whether  that  be  the  primary  sense 
of  it  as  it  stands  here?  Now  if  the  reader  will  turn  to 
Daniel  7. 13, 14,  and  connect  with  it  the  preceding  verses, 
he  will  And,  we  think,  the  true  key  to  our  Lord's  meaning 
here.  There  the  powers  that  oppressed  the  Church— sym- 
bolized by  rapacious  wild  beasts— are  summoned  to  the 
oar  of  the  Great  God,  who  as  the  Ancient  of  days  seats 
Himself,  with  His  assessors,  on  a  burning  Throne :  thou- 
sand thousands  ministering  to  Him,  and  ten  tliousand 
times  ten  thousand  standing  before  Him.  "  The  judgment 
is  set,  and  the  books  are  opened."  Who  that  is  guided  by 
the  mere  words  would  doubt  that  this  is  a  description  of 
the  Final  Judgment?  And  yet  nothing  is  clearer  than 
that  it  is  not,  but  a  description  of  a  vast  temporal  judg- 
ment, upon  organized  bodies  of  men,  for  their  incurable 
hostility  to  the  kingdom  of  God  upon  earth.  Well,  after 
the  doom  of  these  has  been  pronounced  and  executed, 
and  room  thus  prepared  for  the  unobstructed  develop- 
ment of  the  kingdom  of  God  over  the  earth,  what  fol- 
lows? "I  saw  in  the  night  visions,  and  behold,  one  like 
THE  Son  of  man  came  with  the  clouds  of  heaven,  and 
came  to  the  Ancient  of  days,  and  they  (the  angelic  attend- 
ants) brought  Him  near  before  Him."  For  what  purpose? 
To  receive  investiture  in  the  kingdom,  whicli,  as  Mes- 
siah, of  right  belonged  to  Him.  Accordingly,  it  is 
added,  "And  there  was  given  him  dominion,  and  glory, 
and  a  kingdom,  that  all  peoples,  nations,  and  languages 
should  serve  Him:  His  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  His  kingdom 
that  which  shall  not  be  destroyed."  Comparing  this'with 
our  Lord's  words,  He  seems  to  us,  by  "  the  Son  of  man  (on 
which  plirase,  see  on  John  1.51)  coming  in  the  clouds  witli 
great  power  and  glory,"  to  mean,  that  when  judicial  ven- 
geance shall  once  have  been  executed  upon  Jerusaleni, 
and  the  ground  thus  cleared  for  the  unobstructed  estab- 
lishment of  His  own  kingdom,  His  true  regal  claims  and 
rights  would  be  visibly  and  gloriously  asserted  and  man- 
ifested. See  on  Luke  9.  28  (with  its  parallels  in  Matthew 
and  Mark),  in  which  nearly  the  same  language  is  em- 
ployed, and  where  it  can  hardly  be  understood  of  any- 
thing else  than  the  full  and  free  establishment  of  the  kingdom 
of  Christ  on  the  destruction  of  Jerusalem.  But  what  is  that 
"sign  of  the  Son  of  man  in  heaven?"  Interpreters  are 
not  agreed.  But  as  before  Christ  came  to  destroy  Jerusa- 
lem some  appalling  portents  were  seen  in  the  air,  so 
before  His  Personal  appearing  it  is  likely  that  something 
analogous  will  be  witnessed,  though  of  wliat  nature  it 
would  be  vain  to  conjecture.  27.  And  then  shall  he  send 
his  angels—"  with  a  great  sound  of  a  trumpet"  (Matthew 
24.  31) — and  shall  gather  together  his  elect,  &c. — As  the 
tribes  of  Israel  were  anciently  gathered  together  by  sound 
of  trumpet  (Exodus  19.  13, 18, 19;  Leviticus  23.  24;  Psalm 
81.  3-5),  so  any  mighty  gathering  of  God's  people,  by 
Divine  command,  is  represented  as  collected  by  sound  of 
trumpet  (Isaiah  27. 13  ;  cf.  Revelation  11. 15);  and  the  min- 
istry of  angels,  employed  in  all  the  great  operations  of 
Providence,  is  here  held  forth  as  the  agency  by  which  the 
present  assembUng  of  the  elect  is  to  be  accomplished. 
LiGHTFOOT  thus  explains  it:  'When  Jerusalem  shall  be 
reduced  to  ashes,  and  that  wicked  nation  cut  off  and  re- 
jected, then  shall  the  Son  of  man  send  His  ministers 
With  the  trumpet  of  the  Gospel,  and  they  shall  gather  His 
elect  of  the  several  nations,  from  the  four  corners  of 
heaven :  so  that  God  shall  not  want  a  Church,  although 
88 


that  ancient  people  of  His  be  rejected  and  cast  off:  but 
tliat  ancient  Jewish  Church  being  destroyed,  a  new  Church 
shall  be  called  out  of  the  Gentiles.'  But  though  something 
like  this  appears  to  be  the  primary  sense  of  the  verse, 
in  relation  to  the  destruction  of  Jerusalem,  no  one  can 
fail  to  see  that  the  language  swells  beyond  any  gathering 
of  a  human  family  into  a  Church  upon  earth,  and  forces 
the  thouglits  onward  to  that  gathering  of  the  Church 
"at  the  last  trump,"  to  meet  the  Lord  in  the  air, 
which  is  to  wind  up  the  present  scene.  Still,  this  is 
not,  in  our  judgment,  the  direct  subject  of  the  predic- 
tion; for  the  next  verse  limits  the,  whole  prediction  to 
the  generation  then  existing.  528.  New  learn  a  parable 
of  the  fig  tree— 'Now  from  the  fig  tree  learn  the  par- 
able,' or  the  high  lesson  which  this  teaches.  "When  her 
branch  is  yet  tender,  and  putteth  forth  leaves — '  its 
leaves.'  529.  So  ye,  in  like  manner,  w^hen  ye  shall  see 
these  things  come  to  pass  —  rather,  'coming  to  pass'  — 
know^  that  it  — "the  kingdom  of  God"  (Luke  21.  31)— ia 
nigh,  even  at  the  doors— that  is,  the  full  manifestation 
ofit;  for  till  then  it  admitted  of  no  full  development.  In 
Luke  (21.28)  the  following  words  precede  these:  "And 
when  these  things  begin  to  come  to  pass,  then  look  up, 
and  lift  up  your  heads;  for  your  redemption  draweth 
nigli"— their  redemption,  in  the  first  instance  certainly, 
from  Jewish  oppression  (1  Thessalonians  2. 14-16;  Luke  11. 
52):  but  in  the  highest  sense  of  these  words,  redemption 
from  all  the  oppressions  and  miseries  of  the  present 
state  at  the  second  appearing  of  the  Lord  Jesus.  30. 
Verily  I  say  unto  you,  that  this  generation  shall  not 
pass  till  all  tliese  things  toe  done — or  "  fulfilled  "  (Mat- 
thew 24.  34;  Luke  21.  32).  Whether  we  take  this  to  mean 
that  the  whole  would  be  fulfilled  within  the  limits  of  the 
generation  then  current,  or,  according  to  a  usual  way  of 
speaking,  that  the  generation  then  existing  would  not 
pass  away  without  seeing  a  begun  fulfilment  of  this  pre- 
diction, the  facts  entirely  correspond.  For  either  the 
whole  was  fulfilled  in  the  destruction  accomplished  by 
Titus,  as  many  think;  or,  if  we  stretch  it  out,  according  to 
others,  till  the  thorough  dispersion  of  the  Jews  a  little 
later,  under  Adrian,  every  requirement  of  our  Lord's 
words  seems  to  be  met.  31.  Heaven  and  earth  shall 
pass  away;  tout  my  w^ords  shall  not  pass  a-»ray  —  the 
strongest  possible  expression  of  the  Divine  authority  by 
which  He  spake;  not  as  Moses  or  Paul  might  have  said 
of  their  own  inspiration,  for  such  language  would  be  un- 
suitable in  any  merely  human  mouth. 

Wai-nings  to  Prepare  for  the  Coming  of  Christ  Suggested  63/ 
the  foregoing  Prophecy  (v.  32-37).  It  will  be  observed  that, 
in  the  foregoing  prophecy,  as  our  Lord  approaches  the 
crisis  of  the  day  of  vengeance  on  Jerusalem  and  redemp- 
tion for  the  Church— at  which  stage  the  analogy  between 
that  and  the  day  of  final  vengeance  and  redemption  waxes 
more  striking— His  language  rises  and  swells  beyond  all 
temporal  and  partial  vengeance,  beyond  all  earthly  de- 
liverances and  enlargements,  and  ushers  us  resistlessly 
into  the  scenes  of  the  final  day.  Accordingly,  in  tliese 
six  concluding  verses  it  is  manifest  that  preparation  for 
"THAT  DAY"  is  what  our  Lord  designs  to  inculcate.  33. 
But  of  that  day  and  that  hour — i.  e.,  the  precise  time — 
kiioweth  no  mark— lit.,  no  one— no,  not  the  angels 
which  are  in  heaven,  neither  the  Son,  tout  tlie  Father 
—This  very  remarkable  statement  regarding  "  tho  Son  " 
is  peculiar  to  Mark.  Whether  it  means  that  the  Sou  was 
not  at  that  time  in  possession  of  the  knowledge  referred  to,  or 
simply  that  it  was  not  among  the  things  which  He  had  re- 
ceived to  communicate — has  been  matter  of  much  contro- 
versy even  amongst  the  firmest  believers  in  the  proper 
Divinity  of  Christ.  In  the  latter  sense  it  was  taken  by 
some  of  the  most  eminent  of  the  ancient  Fathers,  and  by 
LuTHEK,  Melancthon,  and  most  of  the  elder  Luther- 
ans; and  it  is  so  taken  by  Bengel,  Lange,  Webstek 
and  Wilkinson.  Cheysostom  and  others  understood  it 
to  mean  that  as  man  our  Lord  was  ignorant  of  this.  It  is 
taken  literally  by  Calvin,  Grotixjs,  De  Wette,  Meyeb, 
Fritzsche,  Stier,  Alfokd,  and  Alexander.  33.  Take 
ye  heed,  watch  and  pray  ;  for  ye  know  not  when  the 
time  is.    34.  [For  the  Son  of  man  is]  as  a  man  taking 


Conspiracy  to  Pat  Jesns  to  Death. 


MAEK  XIV. 


The  Anointing  at  Bethany, 


a  far  journey,  Ac. — The  idea  thus  far  is  similar  to  that  in 
the  opening  part  of  the  parable  of  the  talents  (Matthew 
25.  11,  15).  and  commanded  tlie  porter — or,  '  the  gate- 
keeper'—to  -^vatch— pointing  to  the  official  duty  of  the 
ministers  of  religion  to  give  warning  of  approaching 
danger  to  the  people.  35.  Watch,  ye  therefore;  for  ye 
know  not  when  the  master  of  the  house  4;ometh,  at 
even,  or  at  midnlglit,  or  at  the  cock-crowing,  or  in 
the  morning— an  allusion  to  the  four  Roman  watches  of 
the  night.  3G.  Lest,  coming  suddenly,  he  find  yon 
Bleeping— See  on  Luke  12.  35-40,  42-16.  3T.  And  what  I 
say  unto  you— this  discourse,  it  will  be  remembered,  was 
delivered  in  private— I  say  unto  all,  "Watch— anticipat- 
ing and  requiring  the  diffusion  of  His  teaching  by  them 
amongst  all  His  disciples,  and  its  perpetuation  through 
all  time. 

CHAPTER    XIV. 

Ver.  1-11.  The  Conspiracy  of  the  Jewish  Authori- 
ties TO  Put  Jesus  to  Death— The  Supper  and  the 
Anointino  at  Bethany  — Judas  Agrees  with  the 
Chief  Priests  to  Betray  his  Lord.  (=Matthew  26, 
1-16;  Luke  22. 1-6;  John  12. 1-11.)  The  events  of  this  sec- 
tion appeared  to  have  occurred  on  the  fourth  day  of  the 
Redeemer's  Last  Week — the  Wednesday. 

Cotupiracy  of  the  Jewish  Authorities  to  Put  Jesus  to  Death 
(v.  1,  2).  1.  After  two  days  was  the  feast  of  the  Poss- 
over,  and  of  unleavened  bread — The  meaning  is,  that 
two  days  after  what  is  about  to  be  mentioned  the  Pass- 
over would  arrive ;  in  other  words,  what  follows  occurred 
two  days  before  the  feast— and  the  chief  priests  and  tlie 
scribes  sought  Iio^v  tliey  might  take  him  by  craft,  and 
put  him  to  death — From  Matthew's  fuller  account  (ch.  26.) 
we  learn  that  our  Lord  announced  this  to  the  Twelve  as 
follows,  being  the  first  announcement  to  them  of  the  pre- 
cise time:  "And  it  came  to  pass,  when  Jesus  had  finished 
all  these  sayings" — referring  to  the  contents  of  ch.  24.,  25., 
■which  Pie  delivered  to  His  disciples ;  His  public  ministry 
being  now  closed :  from  His  prophetical  He  is  now  passing 
into  His  p>-te*<;^  office,  although  all  along  Himself  took 
our  infirmities  and  bare  our  sicknesses — "He  said  unto 
His  disciples.  Ye  know  that  after  two  days  is  [the  feast  ofj 
tlie  Passover,  and  the  Sou  of  man  is  betrayed  to  be  cruci- 
fied." The  first  and  the  last  steps  of  his  final  sufferings 
are  brought  together  in  this  brief  announcement  of  all 
that  was  to  take  place.  The  Passover  was  the  first  and  the 
chief  of  the  three  great  annual  festivals,  commemorative 
of  tiie  redemption  of  God's  people  from  Egypt,  through 
the  sprinkling  of  the  blood  of  a  lamb  divinely  appointed 
to  be  slain  for  that  end ;  the  destroying  angel,  "  when  he 
saw  the  blood,  passing  over"  the  Israclitish  houses,  on 
which  that  blood  was  seen,  when  he  came  to  destroy  all 
the  first-born  in  the  land  of  Egypt  (Exodus  12.)— bright 
typical  foreshadowing  of  the  great  Sacrifice,  and  the  Re- 
demption effected  thereby.  According!  j%  "  by  the  determi- 
nate counsel  and  foreknowledge  of  God,  who  is  wonderful 
in  counsel  and  excellent  in  worlcing,"  it  was  so  ordered 
that  precisely  at  the  Passover  season,  "Christ  our  Pass- 
over should  be  sacrificed  for  us."  On  the  day  following 
thePassovercommenced"  the  feast  of  unleavened  bread," 
so  called  because  for  seven  days  only  unleavened  bread 
was  to  be  eaten  (Exodus  12.  lS-20).  See  on  1  Corinthians 
5.  6-8.  We  are  further  told  by  JLitthew  (26. 3)  that  the  con- 
sultation was  held  In  the  palace  of  Caiaphas  the  high 
priest,  between  the  chief  priests,  [the  scribes],  and  the 
elders  of  the  people,  how  "they  might  take  Jesus  by  sub- 
tlety and  kill  Him."  2.  But  they  said,  Not  on  the  feast 
[day]— rather,  'not  during  the  feast;'  not  until  the  seven 
days  of  unleavened  bread  should  be  over— lest  there  be 
an  uproar  of  the  people— In  consequence  of  tlie  vast  In- 
flux of  strangers,  embracing  all  the  male  population  of 
the  land  who  had  reached  a  certain  age,  there  were  within 
the  walls  of  Jerusalem  at  this  festival  some  two  millions 
of  people;  and  in  their  excited  state,  the  danger  of  tumult 
and  bloodshed  among  "tlie  people,"  who  for  the  most 
part  took  Jesus  for  a  prophet,  was  extreme.  (See  Jose- 
phus,  Antiquities  xx.  5. 3.)  What  plan,  if  any,  these  eccle- 
Biastics  fixed  upon  for  seizing  our  Lord,  does  not  appear. 


But  the  proposal  of  Judas  being  at  once  and  eagerly  gone 
into,  it  is  probable  they  were  till  then  at  some  loss  for  a 
plan  sufficiently  quiet  and  yet  effectual.  So,  just  at  the 
feast-time  shall  it  be  done ;  the  unexpected  offer  of  Judan 
relieving  them  of  their  fears.  Thus,  as  Bengel  remarks 
did  the  Divine  counsel  take  effect. 

The  Supper  and  the  Anointing  at  Bethany  Six  Days  before 
t?ic  Passover  (v.  3-9).  The  time  of  this  part  of  the  narrative 
is/o«j-dovs6e/ore  what  has  just  been  related.  Had  it  been 
part  of  the  regular  train  of  events  which  our  Evangelist 
designed  to  record,  he  would  probably  have  Inserted  It  in 
its  proper  place,  before  the  conspiracy  of  the  Jewish  au- 
thorities. But  having  come  to  the  treason  of  Judas,  he 
seems  to  have  gone  back  upon  this  scene  as  what  proba- 
bly gave  immediate  occasion  to  the  awful  deed.  3.  And 
being  in  Bethany,  in  tlie  lio\ise  of  Simon  tlie  leper,  as 
he  sat  at  meat,  there  came  a  'woman — it  was  "Mary," 
as  we  learn  from  John  12.  3 — having  an  alabaster  box 
of  ointment  of  spikenard — pure  nard,  a  celebrated  aro- 
matic—(See  Song  of  Solomon  1. 12)— very  precious-"  very 
costlj'" — (John  12. 3) — and  she  brake  the  box,  and  poured 
it  on  his  head—"  and  anointed,"  adds  John,  "the  feet  of 
Jesus,  and  wiped  His  feet  with  her  hair:  and  the  house 
was  filled  with  the  odour  of  the  ointment."  The  only  use 
of  this  was  to  refresli  and  exhilarate— a  grateful  compli- 
ment in  the  East,  amidst  the  closeness  of  a  heated  at- 
mosphere, with  many  guests  at  a  feast.  Such  was  the 
form  in  which  Mary's  love  to  Christ,  at  so  much  cost  to 
herself,  poured  Itself  out.  4.  And  there  ivere  some  that 
had  indignation  w^ithlik  themselves  and  said — Matthew 
says  (26.  8),  "  But  when  His  disciples  saw  It,  they  had  in- 
dignation, saying."  The  spokesman,  however,  was  none 
of  the  true-hearted  Eleven— as  we  learn  from  John  (12.  4): 
"Then  saith  one  of  His  disciples,  Judas  Iscarlot,  Simon's 
son,  which  should  betray  Him."  Doubtless  the  thought 
stirred  first  in  his  breast,  and  issued  from  his  base  lips ; 
and  some  of  the  rest,  ignorant  of  his  true  character  and 
feelings,  and  carried  away  by  his  plausible  speech,  might 
for  the  moment  feel  some  chagrin  at  the  apparent  waste— 
"Why  was  this  -waste  of  the  ointment  made  T  5.  For  it 
might  have  been  sold  for  more  than  three  liundred 
pence — between  nine  and  ten  pounds  sterling — and  have 
•  been  given  to  the  poor.  And  they  murmured  against 
her— "This  he  said,"  remarks  John,  and  the  remark  Is  of 
exceeding  Importance,  "not  that  he  cared  for  the  poor 
but  because  he  was  a  thief,  and  had  the  bag"— the  scrip  or 
treasure-chest — "and  bare  what  was  put  therein"— not 
'bare  it  off'  by  theft,  as  some  understand  it.  It  is  true 
that  he  did  this ;  but  the  expression  means  simply  that 
ho  had  charge  of  it  and  its  contents,  or  was  treasurer  to 
Jesus  and  the  Twelve.  What  a  remarkable  arrangement 
was  this,  by  which  an  avaricious  and  dishonest  person 
was  not  only  taken  into  the  number  of  the  Twelve,  but 
entrusted  with  the  custody  of  their  little  property!  The 
purposes  which  this  served  are  obvious  enough ;  but  It  is 
farther  noticeable,  that  the  remotest  hint  was  never  given 
to  the  Eleven  of  his  true  character,  nor  did  the  disciples 
most  favoured  witli  the  Intimacy  of  Jesus  ever  suspect 
him,  till  a  few  minutes  before  he  voluntarily  separated 
himself  from  their  company  — for  ever!  6.  And  Jesus 
said,  Liet  her  alone ;  -why  trouble  ye  her  i  she  hath 
ivrought  a  good  work  oi\  me — It  was  good  in  itself,  and 
so  was  acceptable  to  Christ ;  it  was  eminently  seasonable, 
and  so  more  acceptable  still;  and  it  was  "what  she  could," 
and  so  most  acceptable  of  all.  T.  For  ye  have  the  poor 
■with  you  al-»vays— referring  to  Deuteronomy  15.  II— and 
whensoever  ye  will  ye  may  do  them  good  i  but  me  ye 
have  not  always— a  gentle  hint  of  His  approaching  de- 
parture, by  One  who  knew  the  worth  of  His  own  presence. 
8.  She  hath  done  -what  she  could— a  noble  testimony, 
embodying  a  principle  of  Immense  Importance,  she  is 
come  aforehand  to  anoint  my  body  to  the  burying— 
or,  as  In  John  (12. 7),  "Against  the  day  of  my  burying  hath 
she  kept  this."  Not  tliat  she,  dear  heart,  thought  of  His 
burial,  much  less  reserved  any  of  her  nard  to  anoint  her 
dead  Lord.  But  as  the  time  was  so  near  at  hand  when 
that  office  would  have  to  be  performed,  and  she  ivaa  not  to 
have  that  privilege  even  after  the  sptccs  were  brought  /or  th* 


Jetui  before  the  Sanhedrim. 


MAEK   XIV 


Peler  Follows  Him  to  TriaL 


purpose  (ch.  16. 1),  He  lovingly  regards  it  as  done  now.  '  In 
the  act  of  love  done  to  Him,'  says  Olshausen  beautifully, 
'she  has  erected  to  herself  an  eternal  monument,  as 
lasting  as  the  Gospel,  the  eternal  Word  of  God.  From 
generation  to  generation  this  remarkable  prophecy  of  the 
Lord  has  been  fulfilled;  and  even  we,  in  explaining  this 
saying  of  the  Redeemer,  of  necessity  contribute  to  its  ac- 
complishment.' 'Who  but  Himself,'  asks  Stier,  'had 
the  power  to  ensure  to  any  work  of  man,  even  if  resound- 
ing in  His  own  time  through  the  whole  earth,  an  imper- 
ishable remembrance  In  the  stream  of  history  ?  Behold 
once  more  here  the  majesty  of  His  royal  judicial  suprem- 
acy in  the  government  of  the  world,  iu  this  "  Verily  I 
say  unto  you.'"  10.  And  Jwdas  Iscarlot,  one  of  the 
twelve,  went  unto  the  chier  priests,  to  hetray  him 
unto  them— i.  e.,  to  make  his  proposals,  and  to  bargain 
with  them,  as  appears  from  Mattliew's  fuller  statement 
(ch.  26.),  wliich  says,  he  "  went  unto  the  chief  priests,  and 
said,  What  will  ye  give  me,  and  I  will  deliver  Him  unto 
you  ?  And  they  covenanted  with  him  for  thirty  pieces  of 
silver"  (v.  15).  The  thirty  pieces  of  silver  were  thirty 
shekels,  the  fine  paid  for  man  or  maid-servant  accident- 
ally killed  (Exodus  21.  32),  and  equal  to  between  four  and 
five  pounds  sterling—"  a  goodly  price  that  I  was  prized  at 
of  them  !"  (Zechariah  11.  13).  11.  Ajid  when  they  heard 
It,  they  were  glad,  and  promised  to  give  hlin  money — 
Matthew  alone  records  the  precise  sum,  because  a  re- 
markable and  complicated  prophecy,  which  he  was  after- 
wards to  refer  to,  was  fulfilled  by  it.  And  he  sought  how- 
he  might  conveniently  betray  lilm  —  or,  as  more  fully 
given  in  Luke  (22.  6),  "And  lie  promised,  and  sought  op- 
portunity to  betray  Him  unto  them  in  the  absence  of  tlie 
multitude."  That  he  should  avoid  an  "uproar"  or  'riot' 
among  the  people,  which  probably  was  made  an  essential 
condition  by  the  Jewish  autliorities,  was  thus  assented  to 
by  the  traitor;  into  whom,  says  Luke  (22.  3),  "Satan  en- 
tered," to  put  him  upon  tliis  hellish  deed. 

12-26.  Preparation  for,  and  Last  Celebration  of, 
THE  Passover  —  Announcement  OF  the  Traitor  — In- 
stitution OF  the  Supper.  (=Matthew  2G.  17-30;  Luke 
22.  7-23,  39 ;  John  13.  21-30.)  See  on  Luke  22.  7-2;i,  39 ;  and  on 
John  13.  10,  11,  18,  19,  21-30. 

27-31.  The  Desertion  of  Jesus  by  His  Disciplks,  and 
THE  Fall  of  Peter,  Foretold.  (=Matthew  20.  31-35; 
Luke  22.  31-38 ;  John  13.  36-38.)    See  on  Luke  22.  31-16. 

32-42.  The  Agonv  in  the  Garden.  (=Mattliew  26.  36- 
46 ;  Luke  22.  39-46.)    See  on  Luke  22.  39-46. 

43-52.  Betrayal  and  Apprehension  of  Jesus  — 
Flight  of  His  Disciples.  (=Matthew  26.  47-56 ;  Luke  22. 
47-53 ;  John  18.  1-12.)    See  on  John  18.  1-12. 

53-72.  Jesus  Arraigned  before  the  Sanhedrim, 
Condemned  to  Die,  and  Shamefully  Entreated— The 
Fall  of  Peter.  (=Matthew  26.  57-75;  Luke  22.  54-71; 
John  18.  13-18,  24-27.)  Had  we  only  the  first  three  Gospels, 
we  should  have  concluded  that  our  Lord  w.as  led  imme- 
diately to  Caiaphas,  and  had  before  the  Council.  But  as  the 
Sanhedrim  could  hardly  have  been  brought  together  at  the 
dead  lionr  of  night — by  which  time  our  Lord  was  in  tiie 
hands  of  the  officers  sent  to  take  Him — and  as  it  was  only 
"as  soon  as  it  was  day"  that  the  Council  met  (Luke  22. 
66),  we  should  have  had  some  difficulty  in  knowing  what 
was  done  with  Him  during  those  intervening  hours.  In 
the  Fourth  Gospel,  however,  all  this  is  cleared  up,  and  a 
very  important  addition  to  our  information  is  made  (John 
18. 13, 14, 19-24).  Let  us  endeavour  to  trace  the  events  in 
the  true  order  of  succession,  and  in  tlie  detail  supplied  by 
a  comparison  of  all  the  four  streams  of  text. 

Jesus  is  brought  privately  be/ore  Annas,  the  Father-in-laio 
0/ Caiaphas  (John  18. 13,  14).  13.  "And  they  led  Him  away 
to  Annas  first;  for  he  was  father-in-law  to  Caiaphas, 
which  was  the  high  priest  that  same  year."  This  success- 
ful Annas,  as  Ellicott  remarks,  was  appointed  liigh 
priest  by  Quirinus,  a.  d.  12,  and  after  holding  the  office  for 
several  years,  was  deposed  by  Valerius  Gratius,  Pilate's 
predecessor  in  the  procuratorship  of  Judea  [Josephus, 
Antiquities,  xviii.  2. 1,  &c.].  He  appears,  however,  to  have 
possessed  vast  influence,  having  obtained  the  high  priest- 
hood, not  only  for  his  sou  Eleazar,  and  his  son-in-law  Caia» 
90 


phas,but  subsequently  for  four  other  sons,  under  the  last 
of  whom  James,  the  brother  of  our  Lord,  was  put  to  death 
(ib.,  XX.  9. 1).  It  is  thus  highly  probable  that,  besides  hav- 
ing the  title  of  "higli  priest"  merely  as  one  who  had  filled 
the  office,  he  to  a  great  degree  retained  tlie  powers  lie  had 
formerly  exercised,  and  came  to  be  regarded  practically 
as  a  kind  of/iglitful  high  priest.  14.  "  Now  Caiaphas  waa 
lie  wliich  gave  counsel  to  the  Jews,  that  it  was  expedient 
that  one  man  sliould  die  for  the  people."  See  on  John  IL 
50.  Wliat  passed  between  Annas  and  our  Lord  during 
this  interval  the  beloved  disciple  reserves  till  he  lias  re- 
lated the  beginning  of  Peter's  fall.  To  this,  then,  as  re- 
corded by  our  own  Evangelist,  let  us  meanwhile  listen. 

Peter  obtains  Access  within  the  Quadrangle  of  the  High 
Priest's  Residence,  and  Warms  Himself  at  the  Fire  {v.  53,  54). 
53.  And  they  led  Jesus  a-way  to  the  high  priest :  and 
tvith  lilm  -^vere  assembled — or  rather, '  there  gathered  to- 
gether unto  him' — all  the  chief  priests  and  the  elders 
and  the  scribes — It  was  then  a  full  and  formal  meeting  of 
the  Sanhedrim.  Now,  as  the  first  three  Evangelists  place 
all  Peter's  denials  of  his  Lord  after  this,  we  should  natu- 
rally conclude  that  they  took  place  while  our  Lord  stood 
before  the  Sanhedrim.  But  besides  that  the  natural  im- 
pression is  tliat  the  scene  around  the  fire  took  place  over- 
night, the  second  crowing  of  the  cock,  if  we  are  to  credit  an- 
cient writers,  would  occur  about  the  beginning  of  the 
fourth  watcii,  or  between  three  and  four  in  the  morn- 
ing. By  til  at  time,  however,  the  Council  had  probably 
convened,  being  warned,  perhaps,  that  they  were  to 
prepare  for  being  called  at  any  hour  of  the  morning, 
should  the  Prisoner  be  successfully  secured.  If  this  ba 
correct,  it  is  pretty  certain  that  only  the  last  of  Peter's 
three  denials  would  take  place  while  our  Lord  was  under 
trial  before  the  Sanhedrim.  One  thing  more  may  require 
explanation.  If  our  Lord  had  to  be  transferred  from  the 
residence  of  Annas  to  that  of  Caiaphas,  one  is  apt  to  won- 
der that  tliere  is  no  mention  of  His  being  marched  from 
the  one  to  the  other.  But  the  building,  in  all  likelihood, 
was  one  and  the  same;  in  which  case  He  would  merely 
liave  to  be  taken  perliaps  across  tlie  court,  from  one 
cliambcr  to  another.  54.  And  Peter  folio-wed  him  afar 
off,  even  Into— or  'from  afar,  even  to  tlie  interior  of — tlie 
f  palace  of  the  high  priest — 'An  Oriental  house,'  says  Rob- 
inson, '  is  usually  built  .around  a  quadrangular  interior 
court;  into  which  tliere  is  a  passage  (sometimes  arched) 
tlirougli  the  front  part  of  the  house,  closed  next  the  street 
by  a  lieavy  folding  gate,  with  a  smaller  wicket  for  single 
persons,  kept  by  a  porter.  The  interior  court,  often  paved 
or  llagged,  and  open  to  tlie  sky,  is  the  fiall,  which  our 
translators  liave  rendered  "palace,"  where  the  attend- 
ants made  a  fire ;  and  the  passage  beneath  the  frontof  the 
house,  from  the  street  to  this  court,  is  the  j)orch.  Thie 
place  Avliere  Jesus  stood  before  the  higli  priest  may  have 
been  an  open  room,  or  place  of  audience  on  the  gi'ound- 
floor,  in  the  rear  or  on  one  side  of  the  court ;  such  rooms, 
open  in  front,  being  customary.  It  was  close  upon  the 
court,  for  Jesus  heard  all  that  was  going  on  around  the 
fire,  and  turned  and  looked  upon  Peter  (Luke  22. 61).  And 
lie  sat  -with  the  servants,  and  -warmed  Iilmself  at  the 
fire— The  graphic  details,  here  omitted,  are  supplied  in 
tlie  other  Gospels.  Jolin  18.  18,  "And  the  servants  and 
officers  stood  there  (that  is,  in  the  hall,  within  the  quad- 
rangle, open  to  the  skjO,  who  had  made  a  fire  of  coals,"  or 
'  charcoal' (in  a  brazier  probably),  "for  it  was  cold."  John 
alone  of  all  the  Evangelists  mentions  the  mateiHal,  and 
the  coldness  of  tlie  night,  as  Webster  and  Wilkinson  re- 
mark. The  elevated  situation  of  Jerusalem,  observes 
Tholuck,  renders  it  so  cold  about  Easter  as  to  make  a 
watch-fire  at  night  indispensable.  "And  Peter  stood  with 
them  and  warmed  himself."  "  He  went  in,  says  Matthew 
(26. 58),  and  sat  Avith  tlie  servants  to  see  the  end."  These  two 
minute  statements  throw  an  interesting  light  on  each 
other.  His  wishing  to  "see  the  end,"  or  issue  of  these 
proceedings,  was  what  led  him  into  the  palace,  for  he  evi- 
dently feared  the  worst.  But  once  in,  the  serpent-coil  is 
drawn  closer ;  it  is  a  cold  night,  and  why  should  not  he 
take  advantage  of  the  fire  as  well  as  others?  Besides,  in 
the  talk  of  the  crowd  about  the  all-engrossing  topic  he 


Annas  Senda  Jesus  to  Caiapltas. 


MARK  XIV. 


Condemnation  of  Jesus  by  the  Sanliedrim 


may  pick  up  something  which  he  would  like  to  hear. 
Poor  Peter !  But  now,  let  us  leave  him  warming  himself 
at  the  fire,  and  listening  to  the  luim  of  talk  about  tliis 
strange  case  by  which  the  subordinate  officials,  passing 
to  and  fro  and  crowding  around  tlie  Are  in  this  open 
court,  would  while  away  tlie  time;  and,  following  wliat 
appears  the  order  of  the  Evangelical  Narrative,  let  us 
turn  to  Peter's  Lord. 

Jesus  is  Interrogated  by  Annas — His  Dignified  Rcjily — Is 
treated  with  Indignity  by  one  of  the  Officials — His  Meek  Re- 
buke (John  18.19-23).  We  liave  seen  that  it  is  only  tlie 
P'ourth  Evangelist  wlio  tells  us  tliat  our  Lord  was  sent  to 
Annas  first,  over-night,  until  the  Sanliedrim  could  be  got 
together  at  earliest  dawn.  We  have  now,  in  the  same 
Gospel,  tlie  deeply  instructive  scene  that  passed  during 
this  non-offlcial  interview.  19.  "The  Iiigh  priest  [Annas] 
tlien  asked  Jesus  of  His  disciples  and  of  His  doctrine"— 
probably  to  entrap  Hirn.  into  some  statements  wliich 
might  be  used  against  Him  at  the  trial.  From  our  Lord's 
answer  it  would  seem  that  "His  disciples"  were  under- 
stood to  be  some  secret  party.  20.  "Jesus  answered  him, 
I  spake  openly  to  the  world"— cf.  ch.  7. 4.  He  speaks  of  His 
public  teacliing  as  now  a  past  thing— as  now  all  over.  "  I 
ever  taught  in  the  synagogue  and  in  the  temple,  whither 
the  Jews  always  resort,"  courting  publicity,  though  with 
sublime  noiselessness,  "and  in  secret  have  I  said  no- 
thing"— rather,  'spake  I  nothing;'  that  is,  nothing  difTer- 
ent  from  what  He  taught  in  public:  all  His  private  com- 
munications with  theTwelve  being  but  explanations  and 
developments  of  His  public  teacliing.  (Cf.  Isaiah  45.19; 
48. 16).  21.  "Why  askest  thou  Me?  ask  them  which  heard 
Me  what  I  have  said  to  them"— rather,  '  what  I  said  unto 
them :'  "  behold,  they  know  what  I  said."  From  tliis 
mode  of  replying,  it  is  evident  that  our  Lord  saw  the  at- 
tempt to  draw  Him  into  self-crimination,  and  resented  it 
by  falling  back  upon  tlie  right  of  every  accused  party  to 
bave  some  charge  laid  against  Him  by  competent  wit- 
nesses. 22.  "And  when  He  had  thus  spoken,  one  of  the 
officers  which  stood  by  struck  .Jesus  with  the  palm  of  his 
hand;  saying,  Answerest  thou  the  high  priest  so?"  (see 
Isaiah  50. 6).  It  would  seem  from  Acts  23.  2  that  this  sum- 
mary and  undignified  wayof  punishing  what  wasdeemed 
insolence  in  the  accused  had  the  sanction  even  of  the 
high  priests  themselves.  23.  "Jesus  answered  him.  If  I 
have  spoken  evil"— rather,  'If  I  spoke  evil,'  in  reply  to 
the  high  priest,  "bear  witness  of  the  evil;  but  if  well, 
why  smitest  thou  Me?"  He  docs  not  say,  'if  not  evil,'  as 
if  His  reply  had  been  merely  unobjectionable;  but  "if 
well,"  which  seems  to  challenge  something  altogether  fit- 
ting in  tlie  remonstrance  He  had  addressed  to  the  high 
priest.  From  our  Lord's  procedure  here,  by  the  waj%  it  is 
evident  enougli  that  His  own  precept  in  the  Sermon  on 
the  Mount— that  when  smitten  on  the  one  cheek  w«?  are  to 
turn  to  the  smiler  the  other  also  (Matthew  5.39)— is  not  to 
be  taken  to  tiie  letter. 

Annas  Sends  Jesus  to  Caiaphas  {v.  24).  24.  "  [Now]  Annas 
had  sent  Him  bound  unto  Caiaphas  the  high  priest."  On 
the  meaning  of  this  verse  there  is  much  diversity  of  opin- 
ion ;  and  according  as  we  understand  it  will  be  the  con- 
clusion we  come  to,  whether  there  was  but  one  hearing  of 
our  Lord  before  Annas  and  Caiaphas  together,  or  whether, 
according  to  the  view  we  have  given  above,  there  were 
two  hearings— &  preliminary  and  informal  one  before 
Annas,  and  a  formal  and  otTicial  one  before  Caiaphas  and 
the  Sanhedrim.  If  our  translators  have  given  the  right 
Bense  of  the  verse,  there  was  but  one  hearing  before  Caia- 
|)has  ;  and  then  this  21th  verse  is  to  be  read  as  a  parenthc- 
sis,  merely  supplementing  what  was  said  in  v.  13.  This  is 
the  view  of  Calvin,  Beza,  Grothts,  Bexoei,,  De  Wette, 
Meyek,  Lucke,  Tuoluck.  But  there  are  decided  objec-' 
tions  to  this  view.  First.  We  cannot  but  think  that  the 
natural  sense  of  tlie  whole  passage,  einbraclng  v.  13,  14  and 
19-2-4,  is  that  of  a  preliminary  non-oJHcial  hearing  before 
"Annas  first,"  the  particulars  of  which  are  accordingly 
recorded ;  and  then  of  a  transference  of  our  Lord  from 
Annas  to  Caiaphas.  Second.  On  the  other  view,  it  is  not 
easy  to  see  why  the  Evangelist  should  not  have  inserted 
V.  2i  immediately  after  v.  13;  or  rather,  how  he  could  well 


have  done  otherwise.  As  it  stands,  it  is  not  only  quite 
out  of  its  proper  place,  but  comes  in  most  perplexlngly 
AV'hereas,  if  we  take  it  as  a  simple  statement  of  fact,  that 
after  Annas  had  finished  his  interview  with  Jesus,  as  re- 
corded in  V.  19-23,  he  transferred  Him  to  Caiaphas  to  be 
formally  tried,  all  is  clear  and  natural.  Third.  The  plu- 
perfect sense  "had  sent"  is  in  the  translation  only;  the 
sense  of  the  original  word  being  simply  'sent.'  And 
though  there  are  cases  wliere  the  aorist  here  used  has  the 
sense  of  an  English  pluperfect,  this  sense  is  not  to  be  put 
upon  it  unless  it  be  obvious  and  indisputable.  Here  that 
is  so  far  from  being  the  case,  that  the  pluperfect  'liad 
sent'  is  rather  an  unwarrantable  interpretation  than  a 
simple  translation  of  ih.'d  word ;  informing  the  reader  that, 
according  to  the  vierv  of  our  translators,  our  Lord  "  had  been" 
sent  to  Caiaphas  before  the  interview  just  recorded  by 
the  Evangelist;  whereas,  if  we  translate  the  verse  liter- 
ally-'Annas  sent  Him  bound  unto  Caiaphas  the  high 
priest'— we  get  just  the  information  we  expect,  that 
Annas,  having  merely  " precognosced"  the  prisoner,  hoping 
to  draw  sometliing  out  of  Him,  "sent  Him  to  Caiaphas" 
to  be  formally  tried  before  the  proper  tribunal.  This  is 
the  view  of  Chrysostom  and  Augxjstin  among  the 
Fathers ;  and  of  the  moderns,  of  Olshausen,  Schleier- 

MACHER,    NeANDER,    EBRARD,  WIESELEE,    LaNGE,    LTJT- 

HARDT.    This  brings  us  back  to  the  text  of  our  second 
Gospel,  and  in  it  to — 

The  Judicial  Trial  and  Condemnation  of  the  Lord  Jesus  by 
the  Sanhedrim  (v.  55-64).  But  let  the  reader  observe,  that 
though  this  is  introduced  by  the  Evangelist  before  any 
of  tiie  denials  of  Peter  are  recorded,  we  have  given  rea- 
sons Ibr  concluding  that  probably  the  first  two  denials  took 
place  while  our  Lord  was  with  Annas,  and  the  last  only 
during  the  trial  before  the  Sanhedrim.  55.  And  tJie 
cliief  priests  and  all  tlie  coitncll  souglit  for  ^vltiiess 
against  Jesus  to  put  Ulan  to  deatli— Matthew  (26.  59)  says 
they  "  sought/aZ«e  witness."  They  knew  they  could  find 
nothing  valid;  but  having  their  Prisoner  to  bring  before 
Pilate,  they  behooved  to  make  a  ease— ajid  found  none— 
none  that  would  suit  their  purpose,  or  make  a  decent 
ground  of  charge  before  Pilate.  56.  For  many  Ijear 
false  -witness  against  liim— From  their  debasing  them- 
selves to  "seek"  them,  we  are  led  to  infer  that  they  Averc 
bribed  to  bear  false  witness;  though  there  are  never  want- 
ing sycophants  enough,  ready  to  sell  themselves  for 
naught,  if  they  may  but  get  a  smile  from  those  above 
them:  see  a  similar  scene  in  Acts  6.  11-14.  How  is  one 
reminded  here  of  that  complaint,  "  False  witnesses  did 
rise  up:  they  laid  to  my  charge  things  that  I  knew  not" 
(Psalm  31.  11)!— but  their  ivltness  agreed  not  togetlier 
—If  even  two  of  them  had  been  agreed,  it  would  have 
been  greedily  enough  laid  hold  of,  as  all  that  the  law  in- 
sisted upon  even  in  capital  cases  (Deuteronomy  17. 6), 
But  even  in  this  they  failed.  One  cannot  but  admire  the 
providence-which  secured  this  result;  since,  on  the  one 
hand,  it  seems  astonishing  that  those  unscrupulous 
prosecutors  and  their  ready  tools  should  so  bungle  a 
business  in  which  they  felt  their  whole  interests  bound 
up,  and,  on  the  other  hand,  if  they  had  succeeded  iu 
making  even  a  plausible  case,  the  effect  on  the  progress 
of  the  Gospel  might  for  a  time  have  been  injurious.  But 
at  the  very  time  when  His  enemies  were  saying,  "God 
hath  forsaken  Him;  persecute  and  take  Him;  for  there 
is  none  to  deliver  Him"  (Psalm  71. 11),  He  whose  Witness 
He  was  and  whose  work  He  was  doing  was  keeping  Him 
as  the  apple  of  His  eye,  and  while  He  was  making  tho 
wrath  of  man  to  praise  Him,  was  restraining  the  re- 
mainder of  that  wrath  (Psalm  76.  10).  5T.  And  there 
arose  certain,  and  bare  false  -^vltness  against  hiin — 
Matthew  (26.  60)  Is  more  precise  here:  "At  the  last  came 
two  false  witnesses."  As  no  two  had  before  agreed  in 
anything,  they  felt  It  necessary  to  secure  a  duplicate  tes- 
timony to  something,  but  they  were  long  of  succeeding. 
And  what  was  it,  when  at  length  It  wasbrought  forward? 
—saying,  58.  We  heard  him  gay,  I  will  destroy  thi* 
temple  tliat  Is  made  witix  hands,  and  ^vlthln  three 
days  I  >vlll  build  another  made  without  hands— On 
this  charge,  observe,  first,  that  eager  as  His  enemies  were 

91 


Christ  Questioned  by  the  High  Priest, 


MAEK  XIV. 


and  His  Ansviers  in  Return. 


to  find  criminal  matter  against  our  Lord,  they  had  to  go 
back  to  the  outset  of  His  ministry,  His  first  visit  to  Jeru- 
salem, more  than  tliree  years  before  this.    In  all  that  He 
said  and  did  after  that,  though  ever  increasing  in  bold- 
ness, they  could  find  nothing.  Next,  that  even  then,  they 
flx  only  on  one  speech,  of  two  or  three  words,  which  they 
dared  to  adduce  against  Him.    Further,  they  most  mani- 
festly pervert  the  speech  of  our  Lord.    We  say  not  this 
because  in  Mark's  form  of  it  it  differs  from  the  report  of 
the  words  given  by  the  Fourth  Evangelist  (John  2. 18-22)— 
the  only  one  of  the  Evangelists  who  reports  it  all,  or 
mentions  even  any  visit  paid  by  our  Lord  to  Jerusalem 
before  His  last— but  because  the  one  report  bears  truth, 
and  the  other  falsehood,  on  its  face.    When  our  Lord  said 
on  that  occasion,  "  Destroy  this  temple,  and  in  three  days 
I  win  raise  it  up,"  they  7night,  for  a  moment,  have  under- 
stood Him  to  refer  to  the  temple  out  of  whose  courts  He 
had  swept  the  buyers  and  sellers.    But  after  they  had  ex- 
pressed their  astonishment  at  His  words,  in  that  sense  of 
them,  and  reasoned  upon  the  time  it  had  taken  to  i-ear 
the  temple  as  it  then  stood,  since  no  answer  to  this  appears 
to  have  been  given  by  our  Lord,  it  is  hardly  conceivable 
that  they  should  continue  in  tlie  persuasion  that  this 
was  really  His  meaning.    But  finally,  even  if  the  more 
ignorant  among  them  had  done  so,  it  is  next  to  certain 
that  the  ecclesiastics,  who  were  the  prosecutors  in  this  case, 
did  not  believe  that  this  was  His  meaning.    For  in  less  than 
three  days  after  this  they  went  to  Pilate,  saying,  "  Sir,  we 
remember  that  tliat  deceiver  said,  while  he  was  yet  alive, 
after  three  days  I  will  rise  again"  (Matthew  27.  63).    Now 
what  utterance  of  Christ  known  to  His  enemies,  could 
this  refer  to,  if  not  to  this  very  saying  about  destroying 
and  rearing  up  the  temple?    And  if  so,  it  puts  it  beyond 
a  doubt  that  by  this  time,  at  least,  they  were  perfectly 
aware  that  our  Lord's  words  referred  to  His  death  by  their 
hands  and  His  resurrection  by  His  own.    But  this  is  con- 
firmed by  the  next  verse.    59.  But  neitlier  so  did  tlieir 
witness  agree  together — i.  e.,  not  even  as  to  so  brief  a 
speech,  consisting  of  but  a  few  words,  was  there  such  a 
concurrence  in  their  mode  of  reporting  it  as  to  make  out 
a  decent  case.    In  such  a  cliarge  everything  depended  on  the 
very  terms  alleged  to  have  been  used.    For  every  one  must 
see  that  a  very  slight  turn,  eitlier  way,  given  to  such 
words,  would  make  them  eitlier  something  like  indictable 
matter,  or  else  a  ridiculous  ground  for  a  criminal  charge — 
would  either  give  them  a  colourable  pretext  for  tlie  cliarge 
of  Impiety  which  they  were  bent  on  making  out,  or  else 
make  the  whole  saying  appear,  on  the  worst  view  that 
could  be  taken  of  it,  as  merely  some  mystical  or  empty 
boast.    60.  Ausiverest  tliou  uotliing  ?  -wlimt  is  it  ^vliicli 
these  ■witness  against  tUeel — Clearly,  they  felt  that  their 
case  had  failed,  and  by  this  artful  question  tlie  higli  priest 
hoped  to  get  from  Ids  own  mouth  what  they  had  in  vain 
tried  to  obtain  from  their  false  and  contradictory  wit- 
nesses.   But  in  this,  too,  tliey  failed.    61.  But  lie  held 
his  peace,  and  ansvi^ered  nothing — Tliis  must  have  non- 
plussed them.    But  they  were  not  to  be  easily  baulked  of 
their  object.    Again  the  high  priest— arose  (Matthew  26. 
62),  matters  having  now  come  to  a   crisis,  and— asUed 
him,  and  said  unto  him,  Art  tliou  the  Christ,  the  Son 
of  the  Blessedl — Why  our  Lord  should  have  answered 
this  question,  when  He  was  silent  as  to  the  former,  we 
might  not  have  quite  seen,  but  for  Matthew,  who  says  (26. 
63)  that  the  high  priest  put  Him  upon  solemn  oath,  saying, 
"  I  adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God."    Such  an  adjuration 
was  understood  to  render  an  answer  legally  necessary 
(Leviticus  5.  1).    63.  And  Jesus  said,  I  am— or,  as  in  Mat- 
thew 26.  M,  "Thou  hast  said  [it]."    In  Luke,  however  (22. 
70),  the  answer,  "  Ye  say  that  I  am,"  should  be  rendered— 
as  De  Wette,  Meyer,  Ellicott,  and  the  best  critics 
agree  that  the  preposition  requires— 'Ye  say  [it],  for  I  am 
[so].'    Some  words,  however,  were  spoken  by  our  Lord 
before  giving  His  answer  to  this  solemn  question.    These 
are  recorded  by  Luke  alone  (22.  67,  68):  "Art  thou  the 
Christ  (they  asked)?  tell  us.    And  He  said  unto  them.  If 
I  tell  you,  ye  will  not  believe:  and  if  I  also  ask"— or  'in- 
terrogate'—"  you,  ye  will  not  answer  me,  nor  let  me  go." 
92 


This  seems  to  have  been  uttered  before  giving  His  direct 
answer,  as  a  calm  remonstrance  and  dignified  protest 
against  the  prejudgment  of  His  case  and  the  unfairness 
of  their  mode  of  procedure.    But  now  let  us  hear  the  rest 
of  the  answer,  in  which  the  conscious  majesty  of  Jesus 
breaks  forth  from  behind  the  dark  cloud  which  overhung 
Him  as  He  stood  before  the  Council— and  (in  that  charac- 
terLye  shall  see  the  Son  of  man  sitting  on  the  right 
Iiand  of  power,  and  coming  in  the  clouds  of  heaven — 
In  Mattliew  (26.  61)  a  slightly  different  but  Interesting 
turn  is  given  to  it  by  one  word:  "Thou  hast  said  [it]:  nev- 
ertheless"— We  prefer  this  sense  of  the  word  to  '  besides,' 
which  some  recent  critics  decide  for— "I  say  unto  you, 
Hereafter  shall  ye  see  the  Son  of  man  sit  on  the  right  hand 
of  power,  and  coming  in  the  clouds  of  heaven,"   The  word 
rendered  "hereafter"  means,  not  'at  some  future  time' 
(as  now  "hereafter"  commonly  does),  but  what  the  Eng- 
lish word  originally  signified,  'after  here,'  'after  now,'  or 
'from  this  time.'    Accordingly,  in  Luke  22.  69,  the  words 
used  mean  'from  now.'    So  that  though  the  reference  we 
have  given  it  to  the  day  of  His  glorious  Second  Appear- 
ing is  too  obvious  to  admit  of  doubt.  He  would,  by  using 
the  expression, 'From  this  time,' convey  the  Important 
thought  which  He  had  before  expressed,  immediately 
after  the  traitor  left  the  Supper-table  to  do   his   dark 
work,  "iVow  is  the  Son  of  man  glorified"  (John  13.  31).    At 
this  moment,  and  by  this  speech,  did  He  "witness  tlie 
good  confession"  emphatically  and  properly,  as  the  apos- 
tle says,  1  Timothy  6.  13.    Our  translators   render   the 
words  there,  "  Who  before  Pontius  Pilate  witnessed ;"  re- 
ferring it  to  the  admission  of  His  being  a  King,  in  the 
pi-esence   of  Cfesar's   own   chief  representative.    But  it 
should  be  rendered,  as  Luther  renders  It,  and  as  the  best 
interpreters  now  understand  it,  'Who  under  Pontius  Pi- 
late witnessed,'  &c.    In  this  view  of  It,  the  apostle  is  re- 
ferring not  to  what  our  Lord  confessed  before  Pilate — 
which,  though  noble,  was  not  of  such  primary  import- 
ance—but to  that  sublime  confession  which,  under  Pi- 
late's administration.  He  witnessed  before  tlie  only  com- 
petent tribunal  on  such  occasions,  the  Supreme  Eccle- 
siastical Council  of  God's  chosen  nation,  that  He  was  the 
Messiah,  and  the  Son  of  the  Blesseb  One;  in  the 
former  word  owning  His  Supreme  Official,  In  tlie  latter 
His  Supreme  Personal,    Dignity.     63.  Tiien   tlie   Iiigh 
priest  rent  his  clothes— On  this  expression  of  horror  of 
blasphemy,  see  2  Kings  18.  37— and  saith.  What  need  vpe 
any  further  tvitnesses  1    64:»  Ye  liave  heard  tlie  hlas- 
phemy— (See  John  10.  33.)    In  Luke  (22.  71),  "  For  we  our- 
selves have  heard  of  his  own  mouth"— an  affectation  of 
religious  horror,    -ivliat  think  yel — 'Say  what  the  ver- 
dict Is  to  be.'     And  they  all   condemned  him  to  be 
guilty  of  death — or  of  a  capital  crime,  which  blasphemy 
against  God  was  according  to  the  Jewish  law  (Leviticus 
21.  16).    Yet  not  absolutely  all;  for  Joseph  of  Arimathea,  "a 
good  man  and  a  just,"  was  one  of  that  Council,  and  *he 
was  not  a  consenting  party  to  the  counsel  and  deed  of 
them,'  for  that  is  the  strict  sense  of  the  words  of  Luke 
23.  50,  51.    Probably  he  absented  himself,  and  Nicodemus 
also,  from  this  meeting  of  the  Council,  the  temper  of 
wliich  tliey  would  know  too  well  to  expect  their  voice  to 
be  listened  to;  and  in  that  case,  the  words  of  our  Evan 
gelist  are  to  be  taken  strictly,  that,  without  one  dissen- 
tient voice,  "all  (present)  condemned  him  to  be  guilty  of 
death." 

The  Blessed  One  is  now  Shamefully  Entreated  {v.  65). 
Every  word  here  must  be  carefully  observed,  and  the 
several  accounts  put  together,  that  we  may  lose  none  of 
the  awful  indignities  about  to  be  described.  63.  And 
some  began  to  spit  on  him— or,  as  In  Matthew  26.  67,  "  to 
spit  In  [or 'into']  His  face."  Luke  (22.63)  says  In  addi- 
tion, "And  the  men  that  held  Jesus  mocked  him"— or 
cast  their  Jeers  at  Him— and  to  cover  his  face — or  'to 
blindfold  him'  (as  In  Luke  22.  64)— and  to  butfet  liim— 
Luke's  word,  which  is  rendered  "smote  Him"  (22.  63),  is 
a  stronger  one,  conveying  an  Idea  for  which  we  have  an 
exact  equivalent  in  English,  but  one  too  colloquial  to  be 
inserted  here— and  began  to  say  unto  him,  Pi'ophesy — 
In  Matthew  26.68  this  is  given  more  fully:  "Prophesy 


Peler'a  Denials  of  his  Lord, 


MAEK   XIV. 


lyie  Eedeemei''s  Look  upon  Peter. 


nnto  us,  thou  Christ,  "Who  Is  he  that  smote  thee?"  The 
sarcastic  fling  at  Him  as  "the  Christ,"  and  the  demand  of 
Him  in  this  character  to  name  tlie  unseen  perpetrator  of 
the  blows  inflicted  on  Him,  was  in  them  as  infamous  as 
to  Him  it  must  have  been,  and  was  intended  to  be,  sting- 
ing, and  the  servants  did  strike  him  with  the  palms 
of  their  hands— or  "struck  Him  on  the  face"  (Lulie  22.64). 
Ahr  Well  did  He  say  prophetically,  in  that  Messianic 
prediction  which  we  have  often  referred  to,  "  I  gave  ray 
back  to  the  smiters,  and  my  cheeks  to  them  that  plucked 
ofT  the  hair:  I  hid  not  my  face  from  shame  and  spit- 
ting!" (Isaiah  50.  6).  "And  many  other  things  blas- 
phemously spake  they  against  Him"  (Luke  22.  65).  This 
general  statement  is  important,  as  showing  that  virulent 
and  varied  as  were  the  recorded  aflronts  put  upon  Him, 
they  are  but  a  S7nall  specimen  of  what  He  endured  on  that 
dark  occasion. 

Peter's  First  Deniai-  of  7iis  Lord  (v.  66-68).    60.  And  as 
Peter -ivas  beneath  In  the  palace— This  little  word  "be- 
neath"—one  of  our  Evangelist's  graphic  touches— is  most 
Important  for  the  right  understanding  of  what  we  may 
call  the  topography  of  the  scene.    We  must  take  it  in  con- 
nection with  Matthew's  word  (26.  69) :    "  Now  Peter  sat 
without  in  the  palace" — or  quadrangular   court,  in    the 
centre  of  which  the  Are  would  be  burning;  and  crowding 
around  and  buzzing  about  it  would  be  the  menials  and 
others  who   had   been  admitted  within  the  court.     At 
the    upper   end   of  this  court,  probably,  would  be  the 
memorable  chamber  in  which  the  trial  was  held— open 
to  the  court,   likely,    and   not  far  from   the  fire   (as   we 
gather  from  Luke  22.  61),  but  on  a  hie/her  level;  for  (as 
our  verse  says)  the  court,  with  Peter  in  it,  was  "beneath" 
It.    The  ascent  to  the  Council  chamber  was  perhaps  by  a 
short  flight  of  .steps.    If  the  reader  will  bear  this  expla- 
nation in  mind,  he  will  find  the  Intensely  interesting 
details  which  follow  more  Intelligible,     there  cometh 
one  of  the  malda  of  the  high  priest—"  the  damsel  that 
kept  the  door"  (John  18.  17).    The  Jews  seem  to  have 
emploj^ed  women  as  porters  of  their  doors  (Acts  12. 13). 
67.  And  -trhcn  she  saiv  Peter  tvarpilng  himself,  slie 
looked  npon  him— Luke  (22.  oCi)  is  here  more  graphic; 
"But  a  certain  maid  beheld  him  as  he  sat  by  the  Are" — 
lit.,  'by  the  light,''  which,  shining  full  upon  him,  revealed 
him  to  the  girl— "and  earnestly  looked  upon  him"— or, 
•fixed  bar  gaze  upon  him.'    His  demeanour  and  timidity, 
which  must  have  attracted  notice,  as  so  generally  hap- 
pens,'leading,'  says  Olsh^usex,  '  to  the  recognition  of 
him' — and  said,  And  thou  also  Avnst  "with  Jesns  of 
Nazareth — '  with  Jesus  the  Nazarene,'  or,  "  with  Jesus  of 
Galilee"  (Matthew  26.  69).    The  sense  of  this  is  given  in 
John's  report  of  it  (18. 17),  "Art  not  thou  also  one  of  this 
man's  disciples?"  i.e.,  thou  as  well  as  "that  other  dis- 
ciple," whom  she  knew  to  be  one,  but  did  not  challenge, 
perceiving  that  he  was  a  privileged  person.    In  Luke  (22. 
56)  It  is  given  as  a  remark  made  by  the  maid  to  one  of  the 
bystanders— "  this  man  was  also  with  Him."    If  so  ex- 
pressed in  Peter's  hearing— drawing  upon  him  the  eyes 
of  every  one  that  heard  it  (as  we  know  it  did,  Matthew 
26.  70),  and  compelling  him  to  answer  to  it— that  would 
explain   the   dlflTerent    forms   of    the   report    naturally 
enough.    But  In  such  a  case  this  is  of  no  real  importance. 
68.  But  he  denied— "  before  all"  (Matthew  26.  70)— say- 
ing, I   know  not,  neither  nndcrsttAnd  I  -what  thou 
•ayest- in  Luke,  "I  know  Him  not."    And  lie -went  out 
Into  the  porch— the  vestibule  leading  to  the  street— no 
doubt  finding  the  fire-place  too  hot  for  him ;  possibly  also 
with  the  hope  of  escaping— but  tliat  was  not  to  be,  and 
perhaps  he  dreaded  that  too.    Doubtless  by  this  time  his 
mind  would  be  getting  into  a  sea  of  commotion,  and 
would  fluctuate  every  moment  In  its  resolves.  AND  THE 
COCK  CREW.    See  on  Luke  22.  31.    This,  then,  was  the 
First  Denial. 

Peter's  Second  Denial  of  his  Lord  (v.  69,  70).  There  is 
here  a  verbal  difference  among  the  Evangelists,  which, 
without  some  Information  which  has  been  withheld, 
cannot  be  quite  extricated.  09.  And  a  maid  saw  him 
again— or,  'a  girl.'  It  might  be  rendered  'the  girl;'  but 
this  would  not  necessarily  mean  the  same  one  as  before, 


but  might,  and  probably  does,  mean  just  the  female  who 
had  charge  of  the  door  or  gate  near  which  Peter  now  was. 
Accordingly,  in  Matthew  26.71,  she  is  expressly  called 
"another  [maid]."  But  in  Luke  it  is  a  male  servant: 
"And  after  a  little  while  (from  the  time  of  the  first  denial) 
anotlier" — i.  e.,  as  the  word  signifies,  'another  male'  serv- 
ant. But  there  is  no  real  difiiculty,  as  the  challenge, 
probably,  after  being  made  by  one  was  reiterated  by 
anothei'.  Accordingly,  in  John,  it  is, "  They  said  therefore 
unto  him,"  Ac,  as  if  more  than  one  challenged  him  at 
once— and  hcgan  to  say  to  them  that  stood  by,  This  is 
one  of  them — or,  as  in  Matthew  26.  71 — "This  [fellow]  was 
also  with  Jesus  the  Nazarene."  70.  And  he  denied  it 
again— In  Luke,  "Man,  I  am  not."  But  worst  of  all  in 
Matthew— "And  again  he  denied  with  an  oath,  I  do  not 
know  the  man"  (26.72).  This  was  the  Second  Denial,  more 
vehement,  alas !  than  the  first. 

Petei-'s  Thirb  Denial  of  his  Lard  (v.  70-72).  70.  And  a 
little  after— "about  the  space  of  one  hour  after"  (Luke 
22.  59)— they  that  stood  by  said  again  to  Peter,  Surely 
thou  art  one  of  them  :  for  thou  art  a  Galilean,  and 
thy  speech  agreeth  thereto — "bewrayeth  (or 'discover- 
eth')  thee"  (Matthew  26.  73).  In  Luke  it  is  "Another  confi- 
dently afllrmed,  saying.  Of  a  truth  this  [fellow]  also  was 
with  him:  for  he  is  a  Galilean."  The  Galilean  dialect 
had  a  more  Syrian  cast  than  that  of  Judea.  If  Peter  had 
held  his  peace,  this  peculiarity  had  not  been  observed ;  but 
hoping,  probably,  to  put  them  oflT  the  scent  by  joining  in 
the  fireside  talk,  he  only  thus  discovered  himself.  The 
Fourth  Gospel  is  particularly  interesting  here :  "  One  of 
the  servants  of  the  high  priest,  being  his  kinsman  (or 
kinsman  to  him)  whose  ear  Peter  cut  off,  saith.  Did  not  I 
see  thee  in  the  garden  with  Him?"  (John  18.  26.)  No 
doubt  his  relationship  to  Malchus  drew  his  attention  to 
the  man  who  had  smitten  him,  and  this  enabled  him  to 
Identify  Peter.  'Sad  reprisals!'  exclaims  Bengel.  Poor 
Peter!  Thou  art  caught  in  tlilne  own  toils;  but  like  a 
wild  bull  in  a  net,  thou  wilt  toss  and  rage,  filling  up  the 
measure  of  thy  terrible  declension  by  one  more  denial  of 
thy  Lord,  and  that  the  foulest  of  all.  71.  But  he  began 
to  curse— '  anathematize,'  or  wish  himself  accursed  if 
what  he  was  now  to  say  was  not  true — and  to  s-»vear — or 
to  take  a  solemn  oath — saying,  I  kno-w  not  this  man  of 
wliom  ye  speak.  73.  And  THE  SECOND  TIME  THE 
COCK  CREW.  The  other  three  Evangelists,  who  mention 
but  one  crowing  of  the  cock — and  that  not  the  first,  but 
the  second  and  last  one  of  Mark— all  say  the  cock  crew 
"immediately,"  but  Luke  says,  " Immediately,  while  he 
yet  spake,  tlie  cock  crew"  (22.  60).  Alas !— But  now  comes 
tlie  wonderful  sequel. 

The  Redeemei-'s  Look  upon  Peter,  and  Peter's  Bitter  Tears 
(v.  72;  Luke  22.61,62).  It  has  been  observed  that  while 
the  beloved  disciple  is  the  only  one  of  the  four  Evangel- 
ists who  does  not  record  the  repentance  of  Peter,  he  is  the 
only  one  of  the  four  who  records  the  affecting  and  most 
be;iutiful  scene  of  his  complete  restoration.  (John  21, 15- 
17.)  Luke  22.  61 :  "And  the  Lord  turned  and  looked  upon 
Peter."  How?  it  will  be  asked.  We  answer,  From  the 
chamber  in  which  the  trial  was  going  on,  in  the  direction 
of  the  court  where  Peter  theji  stood— in  the  way  already 
explained.  See  on  i'.  66.  Our  Second  Evangelist  makes 
710  mention  of  this  look,  but  dwells  on  the  warning  of  his 
Lord  about  the  double  crowing  of  the  cock,  which  would 
announce  his  triple  fall,  as  what  rushed  stlnglngly  to  his 
recollection  and  made  him  dissolve  In  tears.  And  Peter 
called  to  mind  the  -word  that  Jesus  said  unto  him,  Be- 
fore the  cock  crow  twice,  tltou  shalt  deny  me  thrice. 
And  ■when  he  thought  thereon,  he  -wept — To  the  same 
effect  Is  the  statement  of  the  First  Evangelist  (Matthew 
26.  75),  s^ve  that  like  "the  beloved  physician,"  he  notices 
the  "  bitterness"  of  the  weeping.  The  most  precious  link, 
however,  In  the  whole  chain  of  circumstances  in  this 
scene  Is  beyond  doubt  that  "look"  of  deepest,  tenderest 
import  reported  by  Luke  alone.  Who  can  tell  whai 
lightning  flashes  of  wounded  love  and  piercing  reproach 
shot  from  that  "look"  through  the  eye  of  Peter  into  hi.s 
heart!  "And  Peter  remembered  the  word  of  the  Lord, 
how  He  had  said  unto  him.  Before  the  cock  crow,  thou 

93 


The  Resurrection  Announced  to  the  Women.         MARK   XV,  XVI.       Appearances  of  Jesus  after  His  Resurrection, 


slialt  deny  Me  thrice.  And  Peter  went  out  and  wept 
bitterly."  How  different  from  the  sequel  of  Judas"  act! 
Doubtless  the  hearts  of  the  two  men  towards  tlie  Saviour 
were  perfectly  different  from  the  first;  and  the  treason  of 
Judas  was  but  the  consummation  of  the  wretched  man's 
resistance  of  the  blaze  of  light  in  the  midst  of  which  he 
had  lived  for  three  years,  while  Peter's  denial  was  but  a 
momentary  obscuration  of  the  heavenly  light  and  love 
to  his  Master  which  ruled  his  life.  But  the  immediate 
cause  of  tlie  blessed  revulsion  which  made  Peter  "weep 
bitterly"^  was,  beyond  all  doubt,  this  heart-piercing 
"  look"  w'hicli  his  Lord  gave  him.  And  remembering  the 
Saviour's  own  words  at  the  table,  "Simon,  Simon,  Satan 
hath  desired  to  have  you,  that  he  may  sift  you  as  wheat; 
hut  I  prayed/or  thee,  that  thy  failh  fail  not,'"  may  we  not  say 
that  this  prayer  fetched  down  all  that  there  was  in  that  "  look" 
to  pierce  and  break  the  heart  of  Peter,  to  keep  it  from 
despair,  to  work  in  it  "  repentance  unto  salvation  not  to 
be  repented  of,"  and  at  length,  under  other  healing 
touches,  to  "  restore  his  soul?"    (See  on  Mark  16.  7.) 

CHAPTER    XV. 

Ver.  1-20.  Jesus  is  Brought  Before  Pilate— At  a 
Second  Hearing,  Pilate,  after  Seeking  to  Release 
Him,  Delivers  Him  up  — After  being  Cruelly  En- 
treated, He  is  Led  Away  to  be  Crucified.  (=Mat- 
thew  2G.  1,  2, 11-31;  Luke  23.  l-«,  1^-25;  John  18.  28-19.  16.) 
See  on  John  18.  28-19. 16. 

21-37.  Crucifixion  and  Death  of  the  Lord  Jesus. 
(=Matthew  27.32-50;  Luke  23.  26-46;  John  19.  17-30.)  See 
on  John  19.  17-30. 

38-47.  Signs  and  Circumstances  following  the 
Death  of  The  Lord  Jesus.— He  is  taken  Down  from 
the  Cross  and  Buried— The  Sepulchre  is  Guarded. 
(=Matthew  27. 51-66 ;  Luke  23.  45, 47-56 ;  John  19. 31-42.)  See 
on  Matthew  27.  51-56 ;  and  on  John  19.  31-42. 

CHAPTER    XVI. 

Ver.  1-20.  Angelic  Announcement  to  the  Women  on 
ttie  First  Day  of  the  Week,  that  Christ  is  Risen— 
His  Appearances  after  His  Resurrection— His  As- 
cension-Triumphant Proclamation  of  His  Gospel. 
(■=Matthew  28. 1-10, 16-20;  Luke  24. 1-51 ;  John  20. 1,  2, 11-29.) 
The  Resurrection  Announced  to  the  Wifmen  (v.  1-8).  1.  And 
■wUeu  the  sabbatli  'was  past — that  is,  at  sunset  of  our  Sat- 
urday— Mary  Magtialene— see  on  Luke  8.  2 — and  Mary 
tlie  motlier  of  James — James  the  Less  (see  on  ch.  15.  40) — 
and  Salome— the  mother  of  Zebedee's  sons  (cf.  ch.  15.  40 
with  Matthew  27.56)  —  had  bought  sweet  spices,  that 
they  might  come  and  anoint  him — Tlie  word  is  simply 
'bought.'  But  our  translators  are  perhaps  right  in  ren- 
dering It  here 'had  bought,' since  it  would  appear,  from 
Luke  23.  56,  that  they  had  purchased  them  immediately 
after  the  Crucifixion,  on  the  Friday  evening,  during  the 
short  Interval  that  remained  to  them  before  sunset,  when 
the  sabbath  rest  began  ;  and  that  they  had  only  deferred 
using  them  to  anoint  tlie  body  till  the  sabbath  rest 
should  be  over.  On  this  "anointing,"  see  on  John  19.40. 
S8.  And  very  early  In  the  morning — see  on  Matthew  28. 
1 — the  first  day  of  the  iveeU,  they  came  unto  the  sepul- 
chre at  the  rising  of  the  sun — not  quite  literally,  hut '  at 
earliest  dawn;'  according  to  a  way  of  speaking  not  un- 
common, and  occurring  sometimes  in  the  Old  Testament. 
Thus  our  Lord  rose  on  tlie  third  day;  having  lain  in  the 
grave  part  of  Friday,  the  whole  of  Saturday,  and  part  of 
the  followl  ug  First  day.  3.  And  they  said  among  them- 
selves—as they  were  approaching  the  sacred  spot— Who 
shall  roll  us  a-way  the  stone  from  the  door  of  the 
sepulchre T  .  .  .  for  it  was  very  great— On  reaching 
It  they  find  their  dlfliculty  gone— the  stone  already  rolled 
away  by  an  unseen  hand.  And  are  there  no  others  who, 
when  advancing  to  duty  in  the  face  of  appalling  difflcuUies, 
find  tJieir  stone  also  rolled  away?  5.  And  entering  into 
the  sepulchre,  they  mlw  a  young  man— In  Matthew  28. 
2  he  is  called  "the  angel  of  the  Lord ;"  but  here  he  is  de- 
STlbed  as  he  appeared  to  the  eye,  in  the  bloom  of  a  life 
94 


that  knows  no  decay.  In  Matthew  he  Is  represented  as 
sitting  on  the  stone  outside  the  sepulchre;  but  since  even 
there  he  says,  "  Come,  see  the  place  where  the  Lord  lay" 
(28.  6),  he  seems,  as  Alford  says,  to  have  gone  in  with 
them  from  without;  only  awaiting  their  arrival  to  ac- 
company them  into  the  hallowed  spot,  and  instruct  them 
about  it.  Sitting  on  the  right  side— having  respect  to 
the  position  in  which  His  Lord  had  lain  there.  This  trait 
is  peculiar  to  Mark ;  but  cf.  Luke  1.  11 — clothed  in  a  long 
white  garment— On  its  length,  see  Isaiah  6.  1;  and  on  Its 
whiteness,  see  on  Matthew  28. 3  — and  they  were  af- 
frighted. 6.  And  he  saith  unto  them.  Be  not  af- 
frighted—a  stronger  word  than  "Fear  not"  in  Matthew. 
Ye  seek  Jesus  of  IVazareth,  '«vhlch  tvas  crucified — '  the 
Nazarene,  the  Crucified.'  he  is  risen ;  he  Is  not  here — 
See  on  Luke  24.  5,  6 — behold  the  place  where  they  laid 
him— See  on  Matthew  28.  6.  T.  But  go  your  way,  tell 
his  disciples  and  Peter— This  Second  Gospel,  being  drawn 
up— as  all  the  earliest  tradition  states — under  the  eye  of 
JPeter,  or  from  materials  chiefly  furnished  by  him,  there 
is  something  deeply  affecting  in  the  preservation  of  this 
little  clause  by  Mark  alone— tliat  he  goeth  before  you 
Into  Galilee;  there  shall  ye  see  him,  as  he  said  unto 
you  — See  on  Matthew  28.7.  8.  And  they  went  out 
quickly,  and  fled  from  the  sepulchre ;  for  they  trem- 
bled and  were  amazed  — '  for  tremor  and  amazement 
seized  them ' — neither  said  tl»ey  anything  to  any  man  { 
for  they  were  afraid— How  intensely  natural  and  simple 
is  this! 

Appearances  of  Jesus  after  His  Resurrection  (v.  9-18).  9. 
Now  when  Jesus  ■was  risen  early  the  first  day  of  the 
-week,  lie  appeared  first  to  Mary  Magdalene,  out  of 
whom  he  had  cast  seven  devils — There  is  some  diffi- 
culty here,  and  different  ways  of  removing  it  have  been 
adopted.  She  had  gone  with  the  other  women  to  the  sep- 
ulchre (v.  1),  parting  from  them,  perhaps,  before  their  in- 
terview with  the  angel,  and  on  finding  Peter  and  John 
she  had  come  with  them  back  to  the  spot;  and  it  was  at 
this  second  visit,  it  would  seem,  tliat  Jesus  appeared  to 
this  Mary,  as  detailed  in  John  20.  11-18.  To  a  ivoman  wca 
iliis  honour  given  to  be  the  first  that  saw  the  risen  Redeemer, 
and  that  woman  was  NOT  his  virgin-mother.  11.  And  they« 
-when  tliey  had  heard  that  he  was  alive,  and  had  been 
seen  of  her,  believed  not — Tills,  which  is  once  and  again 
repeated  of  them  all,  is  most  important  in  its  bearing  on 
their  subsequent  testimony  to  His  resurrection  at  the  risk 
of  life  itself.  13.  Alter  that  he  appeared  In  another 
form  —  (cf.  Luke  24.  16)  —  imto  two  of  them  as  they 
-walked,  and  -^vent  into  the  coiuitry  —  The  reference 
here,  of  course,  is  to  His  manifestation  to  the  two  disciples 
going  to  Emmaus,  so  exquisitely  told  by  the  Third  Evan- 
gelist (see  on  Luke  24.  13,  cfcc).  13.  And  they  went  and 
told  It  unto  the  residue  ;  neither-  believed  they  them 
.  .  .  15.  And  he  said  unto  them,  Oo  ye  Into  all  the 
■»vorld,  and  preach  tlie  Gospel  to  every  creature — See 
on  John  20.  19-23;  and  on  Luke  24.  36-49.  10.  He  thatbe- 
lieveth  and  is  baptized— Baptism  is  here  put  for  the  ex- 
ternal signature  of  tlie  inner  faith  of  the  heart,  just  as 
"confessing  with  the  mouth"  is  in  Romans  10.  10;  and 
there  also  as  here  this  outicard  manifestation,  once  men- 
tioned as  the  proper  fruit  of  faith,  is  not  repeated  in  what 
follows  (Romans  10. 11)— shall  be  saved  ;  but  he  that  be- 
lleveth  not  shall  be  damned — These  awful  issues  of  the 
reception  or  rejection  of  the  Gospel,  though  often  recorded 
in  other  connections,  are  given  In  this  connection  only 
by  Mark.  17.  And  these  signs  shall  follo-w  tliem  that 
believe  .  .  .  18.  They  shall  take  ui>  serpents,  &e. — These 
two  verses  also  are  peculiar  to  Mark. 

Tlie  Ascension  and  Triumphant  Proclamation  of  the  Gospel 
thereafter  {v.  19-20).  19.  So  then  after  the  Lord— an  epi- 
thet applied  to  Jesus  by  this  Evangelist  only  in  the  two 
concluding  verses,  when  He  comes  to  His  glorious  Ascen- 
sion and  its  subsequent  fruits.  It  is  most  frequent  in 
Luke — had  spoken  unto  them,  lie  was  received  up  into 
heaven  —  See  on  Luke  24.50,51  —  and  sat  on  the  right 
hand  of  God— This  great  truth  is  here  only  related  as  a 
fact  in  the  Gospel  history.  In  that  exalted  attitude  He 
appeared  to  Stephen  (Acts  7.  &3,  56);  and  it  is  thereafter 


Introduction.  liUKE.  Introduction. 

perpetually  referred  to  as  His  proper  condition  in  glory,  the  Acts  of  the  Apostles,  where  He  who  directed  all  the 

ao.  And  tliey  ■went  fortli,  and  preached  everywhere,  movements  of  the  infant  Church  is  perpetually  styled 

Uie  Lord  ^vorklng   -ivltU  them,  and  confirming  the  "TheLoed;"  thus  illustrating  His  own  promise  for  the 

•word  -with  signs  following.    Anien.— We  have  in  this  founding  and  building  up  of  the  Church,  "Lo,  I  AM  WITH 

closing  verse  a  most  important  link  of  connection  M'ith  you  alway  1" 


THE    GOSPEL    ACCORDING    TO 

S.    L  U  K  E. 

INTRODUCTION. 

The  writer  of  this  Gospel  is  universally  allowed  to  have  been  Lucas  (an  abbreviated  form  of  Lucanus,  as  Silas  of 
Silvanus),  though  he  is  not  expressly  named  either  in  the  Gospel  or  in  the  Acts.  From  Colossians  4. 14  we  learn  that 
he  was  a  "  phj'sician ;"  and  by  comparing  that  verse  with  v.  10,  11— in  which  the  apostle  enumerates  all  those  of  the 
circumcision  who  were  tlien  with  him,  but  does  not  mention  Luke,  though  he  immediately  afterwards  sends  a  saluta- 
tion from  him— we  gather  that  Luke  was  not  a  born  Jew.  Some  liave  thought  he  was  a  freed-man  ilibertinus),  as  the 
Romans  devolved  the  healing  art  on  persons  of  this  class  and  on  their  slaves,  as  an  occupation  beneath  themselves. 
His  intimate  acquaintance  with  Jewish  customs,  and  his  facility  in  Hebraic  Greek,  seem  to  show  that  he  was  an  early 
convert  to  the  Jewish  failli ;  and  tliis  is  curiously  confirmed  by  Acts  21. 27-29,  where  we  find  the  Jews  enraged  at  Paul's 
supposed  introduction  of  Greeks  into  the  temple,  because  they  had  seen  "Trophimus  the  Ephesiau"  with  him;  and 
as  we  know  tliat  Luke  was  with  Paul  on  that  occasion,  it  woVild  seem  that  they  had  taken  him  for  a  Jew,  as  they  made 
no  mention  of  him.  On  the  otlier  hand,  his  fluency  in  classical  Greek  confirms  his  Gentile  origin.  The  time  when 
he  joined  Paul's  company  is  clearly  indicated  in  the  .\cts  by  his  changing  (at  ch.  16. 10)  from  the  third  person  singular 
("he")  to  the  first  person  plural  ("we").  From  tliat  time  lie  hardly  ever  left  the  apostle  till  near  the  period  of  his 
martyrdom  (2  Timothy  4. 11).  Eusebius  makes  him  a  native  of  Antioch.  If  so,  he  would  have  every  advantage  for 
cultivating  the  literature  of  Greece  and  such  medical  knowledge  as  was  then  possessed.  That  he  died  a  natural 
death  is  generally  agreed  among  the  ancients ;  Gkegory  Nazianzen  alone  aflirming  that  he  died  a  martj'r. 

The  <ime  and  ptoce  of  the  publication  of  his  Gospel  arealike  uncertain.  But  we  can  approximate  to  it.  It  must  at 
any  rate  have  been  issued  before  the  Acts,  for  tliere  the  'Gospel'  is  expressly  referred  to  as  the  same  author's 
"  former  treatise"  (Acts  1. 1).  Now  the  book  of  the  Acts  was  not  publislied  for  two  whole  years  after  Paul's  arrival  as 
a  prisoner  at  Rome,  for  it  concludes  with  a  reference  to  tliis  period;  but  prolDably  it  was  published  soon  after  that, 
whicli  would  appear  to  have  been  early  in  the  year  63.  Before  that  time,  then,  we  have  reason  to  believe  that  the 
Gospel  of  Luke  was  in  circulation,  though  tlie  majority  of  critics  make  it  later.  If  we  date  it  somewhere  between 
A.  D.  50  and  60,  we  shall  probably  be  near  the  trutli ;  but  nearer  it  we  cannot  with  any  certainty  come.  Conjectures  as 
to  the  place  of  publication  are  too  uncertain  to  be  mentioned  here. 

Tliat  it  was  addressed.  In  the  first  instance,  to  Gentile  readeis,  is  beyond  doubt.  This  Is  no  more,  as  Davidson  re- 
marks ('Introduction,'  p.  186),  than  was  to  have  been  expected  from  the  companion  of  an  'apostle  of  the  Gentiles,' 
who  had  witnessed  marvellous  changes  in  the  condition  of  many  heatliens  by  the  reception  of  the  Gospel.  But  the 
explanations  in  his  Gospel  of  things  Icnown  to  every  Jew,  and  which  could  only  be  intended  for  Gentile  readers, 
make  this  quite  plain— see  chs.  1.26;  4.  .SI;  8.26;  21.37;  22. 1;  24.13.  A  number  of  other  minute  particulars,  both  of  things 
Inserted  and  of  things  omitted,  confirm  the  conclusion  that  it  was  Gentiles  whom  this  Evangelist  had  in  the  first  in- 
stance in  view. 

We  have  already  adverted  to  the  classical  sfple  of  Greek  which  this  Evangelist  writes— just  what  might  have  been 
expected  from  an  educated  Greek  and  travelled  plij'sician.  But  we  have  also  observed  that  along  witli  this  he  shows 
a  wonderful  flexibility  of  style,  so  mucli  so,  that  when  he  comes  to  relate  transactions  wholly  Jewisli,  where  the 
speakers  and  actors  and  incidents  are  all  Jewisli,  he  writes  in  such  Jewish  Greek  as  one  would  do  who  had  never 
been  out  of  Palestine  or  mixed  with  any  but  Jews.  In  Da  Costa's  'Four  Witnesses'  will  be  found  some  traces  of 
•the  beloved  p/ij/*iciart'  in  this  Gospel.  But  far  more  striliing  and  important  are  the  traces  in  it  of  his  intimate  connec- 
tion with  the  apostle  of  the  Gentiles.  That  one  who  was  so  long  and  so  constantly  in  the  society  of  that  master-mind 
has  in  such  a  work  as  this  shown  no  traces  of  tliat  connection,  no  stamp  of  that  mind,  is  hardly  to  be  believed.  Wri- 
ters of  Introductions  seem  not  to  see  it,  and  take  no  notice  of  it.  But  those  who  loolc  into  the  interior  of  it  will  soon 
discover  evidences  enough  in  it  of  a  Pauline  cast  of  mind.  Referring  for  a  number  of  details  to  Da  Costa,  we  notice 
here  only  two  examples:  In  1  Corinthians  11.  23,  Paul  ascribes  to  an  express  revelation  from  Christ  Himself  the  ac- 
count of  the  Institution  of  the  Lord's  Supper  which  he  there  gives.  Now,  if  we  find  this  account  diflTering  in  small  j^et 
striking  particulars  from  the  accounts  given  by  Matthew  and  Marli,  but  agreeing  to  the  letter  witli  Luke's  account, 
it  can  hardly  admit  of  a  doubt  that  the  one  had  it  from  tlie  other;  and  in  that  case,  of  course,  it  was  Luke  that  had 
it  from  Paul.  Now  Matthew  and  Mark  both  say  of  the  Cup,  "  This  is  my  blood  of  the  New  Testament ;"  while  Paul 
and  Luke  say,  In  identical  terms,  "This  cup  is  the  New  Testament  in  My  blood."  Further,  Luke  says,  "Likewise  also 
the  cup  after  supper,  saying,"  Ac. ;  wliile  Paul  says,  "After  the  same  manner  Ho  took  the  cup  wtten  He  had  supped, 
saying,"  Ac;  whereas  neither  Matthew  nor  Mark  mention  that  this  was  after  supper.  But  still  more  striking  is 
another  point  of  coincidence  in  this  case.  Matthew  and  Mark  both  say  of  the  Bread  merely  tills  :  "Take,  eat;  this  is 
My  liody ;"  whereajs  Paul  says,  "Take,  eat,  this  is  My  body,  tcJiMi  is  broken  for  you,"  and  Luke,  "This  Is  My  body, 
which  is  given  for  you."  And  wiille  Paul  adds  the  precious  clause,  "  7'his  do  in  ?  emembrnnce  of  Me,"  Luke  does  the  same. 
In  identical  terms.  How  can  one  who  reflects  on  this  resist  the  conviction  of  a  Pauline  stamp  in  this  Gospel?  The 
other  proof  of  this  to  whicli  we  ask  the  reader's  attention  Is  in  the  fact  that  Paul,  In  enumerating  the  pnrties  by  whom 
Christ  was  seen  after  His  resurrection,  begins,  singularly  enough,  with  Peter-"  And  tliat  He  rose  again  the  third  day 
according  to  the  Scriptures-  and  that  He  was  seen  of  Cephas,  then  of  the  Twelve"  (I  Corinthians  iri.  4,  5)— coupled 
with  the  remarkable  fact,  that  Luke  is  the  only  one  of  the  Evangelists  who  mentions  that  Christ  appeared  to  Peter 

95 


The  Preface  of  Luke  to  hia  Gospd. 


LUKE  I. 


The  Announcement  of  the  Foi  erunner. 


at  all.  When  the  disciples  had  returned  from  Emniaus  to  tell  their  brethren  how  the  Lord  had  appeared  to  them  In 
the  way,  and  how  He  had  made  Himself  known  to  them  in  the  breaking  of  bread,  they  were  met,  as  Luke  relates, 
ere  they  had  time  to  utter  a  word,  with  this  wonderful  piece  of  news,  "  The  Lord  is  risen  indeed,  and  hatli  appeared 
to  Simon"  (Luke  24.  34). 

Other  points  connected  with  this  Gospel  will  be  adverted  to  in  the  Commentary. 


CHAPTEE   I. 

Ver.  1-4.  It  appears  from  the  Acts  of  the  Apostles,  and 
the  Apostolic  Epistles,  that  the  earliest  preaching  of  the 
Gospel  consisted  of  a  brief  summary  of  the  facts  of  our 
Lord'p  earthly  history,  with  a  few  words  of  pointed  appli- 
cation to  the  parties  addressed.  Of  these  astonishing 
facts,  notes  would  naturally  be  taken  and  digests  put  into 
circulation.  It  is  to  such  that  Luke  here  refers ;  and  in 
terms  of  studied  respect,  as  narratives  of  what  was  "be- 
lieved surely,"  or  "on  sure  grounds"  among  Christians, 
and  drawn  up  from  the  testimony  of  "eye-witnesses  and 
ministering  servants  of  the  word."  But  when  he  adds 
that  "  it  seemed  good  to  him  also  to  write  in  order, 
having  traced  down  all  things  with  exactness  from  their 
first  rise,"  it  is  a  virtual  claim  for  his  own  Gospel  to 
supersede  these  "  many"  narratives.  Accordingly,  while 
not  one  of  tliem  has  survived  the  wreck  of  time,  this  and 
the  other  canonical  Gospels  live,  and  shall  live,  the  only 
fitting  vehicles  of  those  life-bringing  facts  which  have 
made  all  things  new.  Apocryphal  or  spurious  gospels, 
upheld  by  parties  unfriendly  to  the  truths  exhibited  in 
the  canonical  Gospels,  have  not  perished ;  but  those  well- 
meant  and  substantially  correct  narratives  here  i-eferred 
to,  used  only  while  better  were  not  to  be  had,  were  by 
tacit  consent  allowed  to  merge  in  the  four  peerless  docu- 
ments which  from  age  to  age,  and  with  astonisliing 
unanimity,  have  been  accepted  as  the  written  charter  of 
all  Christianity.  1.  set  fortH  *ji  order— more  simply, '  to 
draw  up  a  narrative'— from  the  beginning— that  is,  of 
His  public  ministry,  as  is  plain  from  what  follows— fron* 
the  very  flrst— that  is,  from  the  very  earliest  events ;  re- 
ff>rring  to  those  precious  details  of  the  birth  and  early 
life,  not  only  of  our  Lord,  but  of  his  forerunner,  which  we 
owe  to  Luke  alone — in  order — or  "consecutively"— in 
contrast,  probably,  with  the  disjointed  productions  to 
wliich  he  had  referred.  But  this  must  not  be  pressed  too 
far;  for,  on  comparing  it  with  the  other  Gospels,  we  see 
that  in  some  particulars  the  strict  chronological  order  is 
not  observed  in  this  Gospel,  most  excellent— or  ' most 
noble'— a  title  of  rank  applied  by  this  same  writer  twice 
to  Felix  and  once  to  Festus  (Acts  22.  26 ;  24.  3;  26.  25).  It  is 
likely,  therefore,  that  "Theophilus"  was  chief  magistrate 
of  some  city  in  Greece  or  Asia  Minor.  [Webster  and 
Wilkinson.]  that  thou  mlghtest  Know — '  know  thor- 
oughly'— ha«t  been  Instructed — 'orally  instructed'— iit., 
•catechized'  or  '  catechetically  taught,'  at  first  as  a  cate- 
chumen or  candidate  for  Christian  baptism. 

5-25.  Announcement  of  the  Forerunner.  5.  Herod 
—See  on  Matthew  2. 1.  course  of  Abla— or  Abijah— the 
eighth  of  the  twenty-four  orders  or  courses  into  wliich 
David  divided  the  priests.  See  1  Chronicles  24.  1,  4,  10. 
Of  these  courses  only  four  returned  after  the  captivity 
(Ezra  2.  34-39),  which  were  again  subdivided  into  twenty- 
four— retaining  the  ancient  name  and  order  of  each. 
They  took  the  whole  temple-service  for  a  week  each,  his 
■wife  w^as  of  the  daughters  of  Aaron— The  priests  might 
marry  into  any  tribe,  but  'it  was  most  commendable  of 
all  to  marry  one  of  the  priests'  line.'  [Lightfoot.]  6. 
commandments  and  ordinances— The  one  expressing 
their  mora?— the  other  XtieXr  ceremonial — obedience.  [Cal- 
vin and  BKNGEii.]  Cf.  Ezekiel  11.20;  Hebrews  9.1.  It 
has  been  denied  that  any  such  distinction  was  known  to 
the  Jews  and  New  Testament  writers.  But  Mark  12. 33, 
and  other  passages,  put  this  beyond  all  reasonable 
doubt.  7.  So  with  Abraham  and  Sarah,  Isaac  and  Re- 
bekah,  Elkanah  and  Hannah,  Manoah  and  his  wife.  9. 
his  lot  to  bum  Incense— The  part  assigned  to  each  priest 
In  his  week  of  service  was  decided  by  lot.  Three  were 
employed  at  the  offering  of  incense— to  remove  the  ashes 
96 


of  the  former  service ;  to  bring  In  and  place  on  the  golden 
altar  the  pan  filled  with  hot  burning  coals  taken  from  tlie 
altar  of  burnt  offering;  and  to  sprinkle  the  incense  on 
tlie  hot  coals;  and,  while  the  smoke  of  it  ascended,  to 
make  intercession  for  the  people.  This  was  the  most  dis- 
tinguished part  of  the  service  (Revelation  8.  3),  and  this 
was  what  fell  to  the  lot  of  Zacharias  at  this  time.  [Light- 
foot.]  10.  praying  -without- outside  the  court  in  front 
of  the  temple,  where  stood  the  altar  of  burnt  offering ; 
the  men  and  women  in  separate  courts,  but  tlie  altar 
visible  to  all.  the  time  of  incense — which  was  offered 
along  with  the  morning  and  evening  sacrifice  of  every 
day;  a  beautiful  symbol  of  the  acceptableness  of  the 
sacrifice  offered  on  the  altar  of  burnt  offering,  with  coals 
from  whose  altar  the  incense  was  burnt  (Leviticus  16. 12, 
13).  This  again  was  a  symbol  of  the  "  living  sacrifice"  of 
themselves  and  their  services  offered  daily  to  God  by  the 
worshippers.  Hence  the  language  of  Psalm  141.2;  Rev- 
elation 8.  3.  But  that  the  acceptance  of  this  daily  offering 
depended  on  the  expiatory  virtue  presupposed  in  the 
burnt  offering,  and  pointing  to  the  one  "sacrifice  of  a 
sweet-smelling  savour"  (Ephesians  5.  2),  is  evident  from 
Isaiah  6.  6, 7.  11.  right  side — the  south  side,  between  the 
altar  and  the  candlestick,  Zacharias  being  on  the  north 
side,  in  front  of  the  altar,  while  offering  incense.  [Web- 
ster and  Wilkinson.]  But  why  there?  The  right  was 
tlie  favourable  side.  Matthew  25.  33  [Schottgen  and 
Wetstein  in  Meyer],  cf.  Mark  16.  5.  13.  thy  prayer  ig 
heard— doubtless  for  offspring,  which  by  some  presenti- 
ment he  even  yet  had  not  despaired  of.  John — tlie  same 
as  "  Johanan,"  so  frequent  in  the  Old  Testament,  mean- 
ing'Jehovah's  gracious  gift.'  14.  shall  rejoice— so  they 
did  (v.  58,  66);  but  the  meaning  rather  is,  'shall  have 
cause  to  rejoice' — it  would  prove  to  many  a  joyful  event. 
15.  great  in  the  sight  of  the  Lord — nearer  to  Him  in 
official  standing  than  all  the  prophets.  See  on  Mattliew 
11.  10,  11.  drink  neither  wine,  &c.—i.  e.,  shall  be  a  Nazar' 
He,  or 'a  separated  one,' Numbers  6.  2,  &c.  As  the  leper 
was  the  living  symbol  of  sin,  so  was  the  Nazarite  of  holi- 
ness; nothing  inflaming  was  to  cross  his  lips;  no  razor  to 
come  on  his  head;  no  ceremonial  defilement  to  be  con- 
tracted. Thus  was  he  to  be  "holy  to  the  Lord  (ceremo- 
nially) all  the  days  of  his  separation."  This  separation 
was  in  ordinary  cases  temporary  and  voluntary:  only 
Samson  (Judges  13. 7),  Samuel  (1  Samuel  1. 11),  and  Johri 
Baptist  were  Nazarites  from  the  womb.  It  was  fitting 
that  the  utmost  severity  of  legal  consecration  should  be 
seen  in  Clirist's  forerunner.  He  was  the  Reality  and 
Perfection  of  the  Nazarite  without  tlie  symbol,  which 
perished  in  that  living  realization  of  it:  "Such  an  High 
Priest  became  us,  wlio  was  separate  from  sinners"  (He- 
brews 7.  26).  filled  with  the  Holy  Ghost  from  . .  .  -w^omb 
—a  holy  vessel  for  future  service.  16, 17.  A  religious  and 
moral  reformer,  Elijah-like,  he  should  be  (Malachl  4.  6, 
where  the  "turning  of  the  people's  heart  to  the  Lord"  is 
borrowed  from  1  Kings  18.  37).  In  both  cases  their  success, 
though  great,  was  partial — the  nation  was  not  gained,  be- 
fore him — before  "  the  Lord  their  God,"  v.  16.  By  com- 
paring this  with  Malachl  3. 1  and  Isaiah  40. 3,  it  is  plainly 
"Jehovah"  in  the  flesh  of  Messiah  [Calvin  and  Olshau- 
SenJ  before  whom  John  was  to  go  as  a  herald  to  announce 
His  approach,  and  a  pioneer  to  prepare  His  way.  In  the 
spirit— after  the  model— and  power  of  Mllas — not  his  mir- 
aculous power,for  "Johndid  no  miracle"  (John  10. 41), but 
his  power  in  "  turning  the  heart,"  or  with  like  success  in 
his  ministry.  Both  fell  on  degenerate  times;  both  wit- 
nessed fearlessly  for  God ;  neither  appeared  mucli  save  in 
the  direct  exercise  of  their  ministry ;  both  were  at  the  head 
of  schools  of  disciples;  the  success  of  botli  was  similar. 
fathers  to  the  children— taken  literally,  this  denotes  tlie 


The  Annunciation  of  Christ, 


LUKE  I. 


The  Visit  of  Mary  to  Elizabeth. 


restoration  of  parental  fidelity  [Meyek,  &c.],  the  decay  of 
which  is  the  beginning  of  religious  and  social  corruption 
— one  prominent  feature  of  the  coming  revival  being  put 
for  the  whole.  But  what  follows,  explanatory  of  this, 
rather  suggests  a,  figurative  sense.  If  "  the  disobedient"  be 
"  the  children,"  and  to  "  the  fathers"  belongs  "  the  wisdom 
of  the  just"  [BENGEii],  the  meaning  will  be, '  he  shall  bring 
back  the  ancient  spirit  of  the  nation  into  their  degener- 
ate children.'  [Calvin,  &c.]  So  Elijah  invoked  "</ie  God 
of  Abraham,  Isaac,  and  Israel,"  when  seeking  to  "turn 
their  heart  back  again"  (1  Kings  18.315,  o7).  to  make 
ready,  &c.— more  clearly,  '  to  make  ready  for  the  Lord  a 
prepared  people,'  to  have  in  readiness  a  people  prepared 
to  welcome  Him.  Such  preparation  requires,  in  every  age 
and  every  soul,  an  operation  corresponding  to  the  Baptist's 
ministry.  18.  ^vliereby,  &c.— Mary  believed  what  was 
far  harder  without  a  sign.  Abraham,  though  older,  and 
doubtless  Sarah  too,  when  the  same  promise  was  made  to 
him,  "staggered  not  at  the  promise  of  God  through  unbe- 
lief, but  was  strong  in  faith,  giving  glory  to  God."  Tliis 
was  what  Zacharias  failed  in.  19.  Gabriel  —  signifying 
•man  of  God,'  the  same  who  appeared  to  Daniel  at  the 
time  of  incense  (Daniel  9.  21)  and  to  Mary,  v.  20.  stand, 
&c.— as  his  attendant,  cf.  1  Kings  17. 1.  HO.  dumb — 'speech- 
less.' not  able— deprived  of  the  power  of  speech,  v.  64. 
He  asked  a  sign,  and  now  he  got  it.  until  tlie  day,  &c. — 
see  on  r.  64.  31.  waited — to  receive  from  him  the  usual 
benediction.  Numbers  6.23-27.  tarried  so  long— It  was 
not  usual  to  tarry  long,  lest  it  should  be  thought  ven- 
geance had  stricken  the  people's  representative  for  some- 
thing wrong.  [LiGHTFOOT.]  33.  speecliless— 'dumb,'and 
deaf  also,  see  v.  62.  34,  Uld  five  months— till  the  event 
was  put  beyond  doubt  and  became  apparent. 

26-38.  Annttnciatign  of  Ciikist.  See  on  Matthew  1. 
18-21.  36.  sixth  month — of  Elizabeth's  time.  Joseph, 
of  the  house  of  David— see  on  Matthew  1.  10.  38.  highly 
favoured— a  word  only  once  used  elsewhere  (Ephesians 
1.6,  "made  accepted"):  cf.  v.  30,  "Thou  hast  found  favour 
with  God."  '  The  mistake  of  the  Vulgate's  rendering,  'full 
of  grace,'  has  been  taken  abundant  advantage  by  the 
Romish  Church.  As  the  mother  of  our  Lord,  she  was  tlie 
most  "blessed  among  women"  in  external  distinction; 
but  let  them  hear  to  the  Lord's  own  words.  "  Nay,  rather 
blessed  are  they  that  hear  the  word  of  God  and  keep  it.'' 
See  on  ch.  11.  27.  31.  The  angel  purposely  conforms  his 
language  to  Isaiah's  famous  prophecy,  ch.  7. 14.  [Calvin.] 
33,  33.  This  is  but  an  echo  of  tlie  sublime  prediction, 
Isaiah  9.  6,  7.  34.  How,  <te.— not  the  unbelief  of  Zach- 
arias, "Whereby  shall  I  know  this?"  buf.,  taking  the  fact 
for  granted,  ^  How  is  it  to  be,  so  contrary  to  the  unbroken 
law  of  human  birth?'  Instead  of  reproof,  therefore,  her 
question  is  answered  in  mysterious  detail.  35.  Holy 
Ghosts-see  on  Matthew  1. 18.  power  of  the  highest— the 
immediate  energy  of  the  Godhead  conveyed  by  the  Holy 
Ghost,  overshado-w  — a  word  suggesting  how  gentle, 
while  yet  efficacjious,  would  be  this  Power  [Bengel];  and 
its  mysterious  secresy,  withdrawn,  as  if  by  a  cloud,  from 
human  scrutiny.  [Calvin.]  that  holy  thing  born  of 
thee— 'that  holy  Offspring  of  thine.'  therefore,  Son  of 
God— That  Christ  is  the  Son  of  God  in  His  Divine  and 
eternal  nature  is  clear  from  all  the  New  Testament;  yet 
here  we  see  that  Sonship  efflorescing  into  human  and 
palpable  manifestation  by  his  being  born,  through  "the 
power  of  the  Highest,"  an  Infant  of  days.  We  must 
neither  think  of  a  double  Sonship,  as  some  do,  harshly 
and  without  all  ground,  nor  deny  what  is  here  plainly  ex- 
pressed, the  connection  between  His  human  birth  and 
His  proper  personal  Sonship.  30.  thy  cousin— '  relative,' 
but  how  near  the  word  says  not.  conceived,  dec— this 
was  to  Mary  an  iins&tight  sign,  in  reward  of  her  faith.  3T. 
for,  Ac- referring  to  what  was  said  by  the  angel  to 
Abraham  in  like  case.  Genesis  18.  14,  lo  strengthen  her 
faith.    38.  Marvellous  faith  in  such  circumstances! 

39-56.  Visit  of  Mauy  to  Elizabeth.  39.  hill  country 
—  the  mountainous  tract  running  along  the  middle  of 
Judea,  from  north  to  sonth.  [  Wehstek  and  Wilkinson.] 
ivlth  haste— transported  with  the  announcement  to  her- 
■elf  and  with  the  tidings,  now  first  made  known  to  her 
54 


of  Elizabeth's  condition,  a  city  of  Juda— probably  He- 
bron (see  Joshua  20.  7 ;  21. 11).  40.  saluted  Elizabeth— now 
returned  from  her  seclusion,  v.  24.  41.  babe  leaped— From 
V.  44  it  is  plain  that  this  maternal  sensation  was  sometliing 
extraordinary— asympathetic  emotion  of  the  unconscious 
babe,  at  the  presence  of  the  mother  of  his  Lord.  43-44. 
What  beautiful  superiority  to  envy  have  we  here!  High 
as  was  the  distinction  conferred  upon  herself,  Elizabeth 
loses  sight  of  it  altogether,  in  presence  of  one  more  hon- 
oured still ;  upon  whom,  with  her  unborn  Babe,  in  an  ec- 
stasy of  inspiration,  she  pronounces  a  benediction,  feel- 
ing it  to  be  a  wonder  unaccountable  that  "  the  mother  of 
her  Lord  should  come  to  her."  '  Turn  this  as  we  will,  we 
shall  never  be  able  to  see  the  propriety  of  calling  an  un- 
born child  "Lord,"  but  by  supposing  Elizabeth,  like  the 
propliets  of  old,  enlightened  to  perceive  the  Messiah's 
Divine  nature.'  [Olshausen.]  "  The  mother  of  m^^  iorrf  " 
—but  not  "My  Lady"  (cf.  ch.  20.42;  John  20.28).  [Ben- 
gel.]  45.  An  additional  benediction  on  the  Virgin  for 
her  implicit  faitli,  in  tacit  and  delicate  contrast  witli  her 
own  husband,  for,  &c.— rather,  as  in  the  margin,  '  that.' 
40-55.  A  magniflcent  canticle,  in  which  the  strain  of 
Hannah's  ancient  song,  in  like  circumstances,  is  caught 
up,  and  just  slightly  modilied  and  sublimed.  Is  it  unnat- 
ural to  suppose  that  the  spirit  of  the  blessed  Virgin  had 
been  drawn  beforehand  into  jnysterious  sympathy  with 
the  ideas  and  tlie  tone  of  this  hymn,  so  tliat  when  the 
life  and  fire  of  inspiration  penetrated  her  whole  soul  it 
spontaneously  swept  the  chorus  of  this  song,  enriching 
tlie  Hymnal  of  the  Church  witli  that  spirit-stirring  can- 
ticle which  has  resounded  ever  since  from  its  temple 
walls?  In  both  songs,  those  holy  women,  filled  with 
Avonder  to  behold  "the  proud,  the  mighty,  the  rich," 
passed  by,  and,  in  their  persons  the  lowliest  chosen  to 
usher  in  the  greatest  events,  sing  of  this  as  no  capricious 
movement,  but  a  great  law  of  the  kingdom  of  God,  by  whicli 
he  delights  to  "put  down  the  mighty  from  their  seats  and  ex- 
alt  them  of  low  degree."  In  both  songs  the  strain  dies  away 
on  CuKiST;  in  Hannah's  under  the  name  of  "Jehovah's 
King"— to  whom,  thi-ough  all  his  line,  from  David  on- 
wards to  Himself,  He  will  "give  strength;"  His 
"Anointed,"  whose  horn  He  will  exalt  (1  Samuel  2. 10);  in 
the  Virgin's  song,  it  is  as  the  "Help"  promised  to  Israel 
by  all  the  prophets.  My  soul  .  .  .  my  spirit-"  all  that 
is  within  me"  (Psalm  103. 1).  my  Saviour— Mary,  poor 
heart,  never  dreamt,  we  see,  of  her  own  '  immaculate  con- 
ception'—in  the  oflensive  language  of  the  Romanists— 
any  more  than  of  her  own  immaculate  life,  holpen— Cf. 
Psalm  89.19,  "I  have  laid  help  on  One  that  is  mighty." 
As  He  spake  to  our  fathers— r/ie  sense  requires  this  clause 
to  be  read  as  a  parenthesis.  (Cf.  Micah  7.20;  Psalin  98.3.) 
for  ever- tiie  perpetuity  of  Messiah's  kingdom,  as  ex- 
pressly promised  by  the  angel,  v.  33.  56.  abode  witli  her 
about  three  months— What  an  honoured  roof  was  that 
which,  for  such  a  period,  overarclied  these  cousins!  and 
yet  not  a  trace  of  it  is  now  to  be  seen,  while  the  progeny 
of  those  two  women— the  one  but  the  honoured  pioneer 
of  the  other— have  made  the  world  new.  returned  to  her 
own  house— at  Nazareth,  after  tvhich  took  place  what  is  re- 
corded in  Matthew  1. 18-25. 

57-80.  BiKTH  and  Circumcision  of  John— vSong  of 
Zacharias,  and  Progress  of  the  Child.  59.  elghtb 
day— The  law  (Genesis  17. 12)  was  observed,  even  though 
the  eighth  day  after  birth  should  be  a  sabbath  (John  7. 
23;  and  see  Philippians  3.  5).  called  him— {t^.,  "were 
calling"— i.e.,  (as  we  should  say) 'were  for  calling.'  The 
na»»i/ifif  of  children  at  baptism  has  its  origin  In  the  Jewish 
custom  at  circumcision  (Genesis  21. 3,  4);  and  the  names 
of  Abrara  and  Sarai  were  changed  at  Its  first  performance 
(Genesis  17.5, 15).  63.  made  signs— showing  he  was  deaf, 
as  well  as  dumb.  63.  ^vondered  all— at  his  giving  the 
same  name,  not  knowing  of  any  communication  between 
them  on  the  subject,  mouth  opened  Inxmedlately— on 
thus  palpably  showing  his  full  faith  in  the  vision,  for  dis- 
believing which  he  had  lieen  struck  dumb  (v.  13,  20).  65. 
fear— religious  awe;  under  the  impression  that  God's 
hand  was  spe<!ially  in  these  events  (cf.ch.5. 26;  7. 16;  8.37). 
60.  littud  of  the  Lord  was  ^vith  him— by  special  token* 

97 


The  Ptopliecy  of  Zacharias. 


LUKE  II. 


The  Birth  of  ChrigL 


marking  him  out  as  one  destined  to  some  great  work  (1 
Kings  18. 46 ;  2  Kings  3. 15 ;  Acts  11. 21 ).  68-79.  There  is  not 
a  word  in  tliis  noble  burst  of  Divine  song  about  his  own 
child  ;  like  Elizabeth  losing  sight  entirely  of  self,  in  the 
glory  of  a  Greater  than  both.  Iiord  God  of  Israel— tlie 
ancient  covenant  God  of  the  peculiar  people,  visited  and 
redeemed— I.  e.,  in  order  to  redeem:  returned  after  long 
absence,  and  broken  his  long  silence  (see  on  Matthew  15. 
31).  In  the  Old  Testament,  God  is  said  to  "visit"  chiefly 
ior  judgment,  in  the  New  Testament  for  mercy.  Zacharias 
would,  as  yet,  have  but  imperfect  views  of  such  "  visiting 
and  redeeming,"  "saving  from  and  delivering  out  of  the 
hand  of  enemies"  (v.  71,  74).  But  this  Old  Testament 
phraseology,  used  at  first  with  a  lower  reference,  is,  when 
viewed  in  the  light  of  a  loftier  and  more  comprehensive 
kingdom  of  God,  equally  adapted  to  express  the  most 
spiritual  conceptions  of  the  redemption  that  is  in  Christ 
Jesus,  horn  of  salvation— i.  e.,  'strength  of  salvation,' 
or  'mighty  Salvation,'  meaning  the  Saviour  Himself, 
whom  Simeon  calls  "  Thy  Salvation"  (ch.  2.  30).  The  met- 
aphor is  taken  from  tliose  animals  whose  strength  is  in 
their  horns  (Psalm  IS.  2 ;  75. 10 ;  132. 17).  69.  lionse  of  David 
— This  shows  that  Mary  must  have  been  knoivn  to  be  of  the 
royal  Zme,  independent  of  Joseph  ;  of  whom  Zacharias,  if 
he  knew  anything,  could  not  know  that  after  this  he 
would  recognize  Mary,  since  the  -world  Ijegan— or, 
'  from  the  earliest  period.'  the  mercy  promised  .  .  .  Ills 
holy  covenant  .  ,  .  the  oath  to  Abraham— The  whole 
work  and  kingdom  of  Messiah  is  represented  as  a  mercy 
pledged  on  oatli  to  Abraham  and  his  seed,  to  be  realized 
at  an  appointed  period ;  and  at  lengtli,  in  "  the  fulness  of 
the  time,"  gloriously  naade  good.  Hence,  not  only  '■'■grace,"' 
or  the  thing  promised ;  but  "  truth,"  or  fidelity  to  the  prom- 
ise, are  said  to  "come  by  Jesus  Christ"  (John  1. 17).  that 
he  -wonld  grant  us,  &c.  How  comprehensive  is  the  view 
here  given !  (1.)  The  purpose  of  all  redemption—"  that  we 
should  serve  Him."— i.e.,  "the  Lord  God  of  Israel"  (v.  6S). 
Tlie  word  signifies  religious  service  distinctively— 'the 
priesthood  of  the  New  Testament.'  [Bengel.]  (2.)  The 
nature  of  tliis  service— "in  lioliness  and  righteousness  be- 
lore  Him"— or,  as  in  His  presence  (cf.  Psalm  56. 13).  (3.)  Its 
/reedoOT— "being  delivered  out  of  the  hand  of  our  ene- 
mies." (4.)  Its  fearlessness— "  might  serve  Him  Avithout 
fear."  (5.)  Its  duratioyi—"  a.]l  the  days  of  our  life."  76-79. 
Here  are  tlie  dying  eclioes  of  this  song;  and  very  beauti- 
ful are  these  closing  notes — like  the  setting  sun,  shorn 
indeed  of  its  noontide  radiance,  l)Ut  skirting  the  horizon 
witii  a  wavy  and  quivering  light— as  of  molten  gold — on 
which  tlie  eye  delights  to  gaze,  till  it  disappears  from  the 
view.  Tlie  song  passes  not  liere  from  Christ  to  John,  but 
only  from  Christ  direct  to  Christ  as  heralded  by  his  fore- 
runner, thou  child— not  "my son" — this  child's  relation 
to  himself  being  lost  in  his  relation  to  a  Greater  than 
either.  Prophet  of  the  Highest,  for  thou  shalt  go  before 
Iulm- i,  e.,  "  the  Highest."  As  "  tlie  Most  High"  is  an  epi- 
thet in  Scripture  only  of  the  supi-eme  God,  it  is  incoiiceiv- 
tible  tliat  inspiration  should  apply  this  term,  as  here  un- 
deniably, to  Christ,  unless  he  were  "  God  over  all  blessed 
for  ever"  (Romans  9. 5).  to  give  Uno-vpledge  of  salvation 
—to  sound  tlie  note  of  a  ■needed  and  provided  "  salvation" 
was  the  noble  office  of  John,  above  all  that  preceded  him ; 
as  it  is  that  of  all  subsequent  ministers  of  Christ;  but  in- 
finitely loftier  was  it  to  be  the  "  Salvation''  itself  (v.  69  and 
ch.  2. 30).  by  the  remission  of  sins- This  stamps  at  once 
the  ^spiritual  nature  of  the  salvation  here  intended,  and 
explains  v.  71,  74.  Through  the  tender  mercy,  &c.— the 
sole  spring,  necessarilj',  of  all  salvation /or  sinners,  d.iy- 
sprlng  from  on  Mgh,  &c. — either  Christ  Himself,  as  the 
"Sun  of  rigliteousness"  (Malachi  4.2),  arising  on  a  dark 
world  [Beza,  Grotixjs,  Calvin,  De  Wettk,  Olshausen, 
&c.],  or  the  light  wliich  He  sheds.  The  sense,  of  course,  is 
one.  79.  (Cf.  Isaiah  9.  2;  Matthew  4.  13-17.)  'That  St. 
Luke,  of  all  the  Evangelists,  should  have  obtained  and 
recorded  these  inspired  utterances  of  Zacharias  and  Mary 
—is  in  accordance  with  his  character  and  habits,  as  indi- 
cated in  V.  1-4.'  [Webster  and  Wilkinson.]  80.  And  the 
child,  &c.—'  a  concluding  paragraph,  indicating,  in  strokes 
full  of  grandeur,  the  bodily  and  mental  development  of 
98 


the  Baptist;  and  bringing  his  life  up  to  the  period  of  his 
public  appearance.'  [Olshausen.]  in  the  deserts— prob- 
ably "  the  wilderness  of  Judea"  (Matthew  3. 1),  whither  he 
had  retired  early  in  life,  in  tlie  Nazurile  spirit,  and  wliere, 
free  from  rabbinical  influences  and  alone  Avith  God,  his 
spirit  would  be  educated,  like  Moses  in  the  desert,  for  his 
future  high  vocation,  his  sho'wlng  unto  Israel— tlie  pre- 
sentation of  himself  before  his  nation,  as  Messiah's  for»- 
runner. 

CHAPTER  II. 
Ver.  1-7.  Birth  of  Christ.  1.  Caesar  Augustus— the 
first  of  the  Roman  emperors,  all  the  -world— so  the  vast 
Roman  Empire  was  termed,  taxed— 'enrolled,'  or  'reg- 
ister themselves.'  !J.  first  .  .  .  -when  Cyrenlus,  &c.— a 
very  perplexing  verse,  inasmuch  as  Cyrenlus,  or  Quiri- 
nus,  appears  not  to  have  been  governor  of  Syria  for  about 
ten  years  after  the  birth  of  Christ,  and  the  "taxing"  undeir 
his  administration  was  what  led  to  the  insurrection  men- 
tioned in  Acts  5. 37.  That  there  was  a  taxing,  however,  of 
the  whole  Roman  Empire  under  Augustus,  is  now  ad- 
mitted by  all;  and  candid  critics,  even  of  skeptical  tend- 
ency, are  ready  to  allow  tliat  tiiere  is  not  likely  to  be  any 
real  inaccuracy  in  the  statement  of  our  Evangelist.  Many 
superior  scholars  would  render  the  words  thus,  'This  reg- 
istration was  previous  to  Cyrenlus  being  governor  of  Syria' 
— as  the  word  "first"  is  rendered  in  John  1.15;  15. 18.  In 
this  case,  of  course,  the  difQculty  vanishes.  But  it  is  per- 
haps better  to  suppose,  with  others,  that  the  registration 
may  have  been  ordered  with  a  view  to  the  taxation,  about 
the  time  of  our  Lord's  birth,  though  the  taxing  itself— an 
obnoxious  measure  in  Palestine— was  not  carried  out  till 
the  time  of  Quirinus.  3.  -^vent  ...  to  his  o-wn  city — the 
city  of  his  extraction,  according  to  the  Jewish  custom,  not 
of  his  abode,  which  was  the  usual  Roman  method.  4,  5. 
Not  only  does  Joseph,  wlio  -was  of  tlie  royal  line,  go  to 
Bethlehem  (1  Samuel  16. 1),  but  Mary  too — not  from  choice 
surely  in  her  condition,  but,  probably,  for  personal  enrol- 
ment, as  herself  an  heiress,  espoused  -^vlfe- now,  with* 
out  doubt,  taken  home  to  him,  as  related  Matthew  1. 18; 
25.6.  •tvhlle  ;  .  .  there,  «fcc. — Mary  had  up  to  this  time 
been  living  at  the  wrong  place  for  Messiah's  birth.  A 
little  longer  stay  at  Nazareth,  and  the  prophecy  would 
have  failed.  Butlol  with  no  intention  certainly  on  her 
part,  much  less  of  Csesar  Augustus,  to  fulfil  the  prophecy, 
she  is  brought  from  Nazareth  to  Bethlehem,  and  at  that 
nick  of  time  her  period  arrives,  and  her  Babe  is  born 
(Psalm  118.23).  '  Every  creature  walks  blindfold  ;  only  He 
that  dwells  in  light  knows  whether  they  go.'  [Bishop 
Hall.]  7.  flrst-bom— So  Matthew  1.  25,  26,  yet  the  law, 
in  speaking  of  the  first-born,  regardeth  not  whether  any 
were  born  after  or  no,  but  only  that  none  were  born  before. 
[Lightfoot.]  wrapt  him  .  .  .  laid  him  — the  mother 
herself  did  so.  Had  she  then  none  to  help  her?  It  would 
seem  so  (2  Corinthians  8. 9).  a  manger— the  manger,  the 
bench  to  which  the  horses'  heads  were  tied,  on  -which  their 
food  could  rest.  [Webster  and  Wilkinson.]  no  room 
in  the  inn— a  square  erection,  open  inside,  wliere  travel- 
lei-s  put  up,  and  whose  back  parts  were  used  as  stables. 
The  ancient  tradition,  that  our  Lord  was  borii  in  a  groito 
or  cave,  is  quite  consistent  with  this,  the  country  being 
rocky.  In  Mary's  condition  the  journey  would  be  a  slow 
one,  and  ere  thej'  arrived  the  inn  would  be  preoccupied 
— aflfecting  anticipation  of  the  reception  He  was  tlirough- 
out  to  meet  with  (John  1. 11). 

Wrapt  in  His  swaddling-ljands, 

And  in  Uis  manger  laid, 
The  hope  and  glory  of  all  lands 
Is  come  to  the  world's  aid. 
No  peaceful  home  upon  His  cradle  smiled. 
Guests  rudelywent  and  came  whore  slept  the  royal  Child. — Kebij. 

But  some  'guests  went  and  came'  not  'rudely,'  but  rever- 
ently. God  sent  visitors  of  his  own  to  pay  court  to  the 
new-born  King. 

8-20.  Angelic  Annunciation  to  the  Shepherds— 
their  Visit  to  the  New-born  Babe.  8.  Abiding  in 
the  fields— staying  there,  probably  in  huts  orients,  ivatch 


The  Birth  of  Christ. 


LUKE  II. 


The  xJircuvicision  of  Christ. 


by  niglif— or,  *  night  watches,"  taking  their  turn  of  watch- 
ing. l<"roin  about  Passover-titiie  in  April  until  autumn, 
the  flocks  pastured  constantly  in  the  open  fields,  the  shep- 
herds lodging  there  all  that  time.  (From  this  it  seems 
plain  that  the  period  of  tlie  year  usually  assigned  to  our 
Liord's  birth  is  too  late.)  Were  these  shepherds  chosen  to 
have  the  first  sight  of  the  blessed  Babe  without  any  re- 
spect to  their  own  state  of  mind?  Tliat,  at  least,  is  not 
God's  way.  'No  doubt,  like  .Simeon  (v.  25),  they  were 
among  the  waiters  for  the  Consolation  of  Israel'  [Ol- 
SHAUSEN];  and,  if  the  simplicity  of  their  rustic  minds, 
their  quiet  occupation,  thostilliiessof  the  midnight  hours, 
and  the  amplitude  of  the  deep  blue  vault  above  them  for 
the  heavenly  music  which  was  to  fill  their  ear,  pointed 
them  out  as  fit  recipients  for  the  first  tidings  of  an  Infant 
Saviour,  the  congenial  meditations  and  conversations  by 
which,  we  may  suppose,  they  would  beguile  the  tedious 
hours  would  perfect  tiieir  preparation  for  the  unexpected 
visit.  Thus  was  Nathanael  enga,i?ed,  all  alone  but  not 
unseen,  under  the  fig-tree,  in  unconscious  preparation  for 
his  first  interview  with  Jesus.  (See  on  John  1.  48.)  So  was 
the  rapt  seer  on  his  lonely  rock  "in  tlie  spirit  on  the 
Lord's  Day,"  little  thinking  that  tliis  was  his  preparation 
for  hearing  behind  him  the  trumpet-voice  of  the  Son  of 
man  (Revelation  1.  10,  &e. ).  But  if  the  sliepherds  in  his 
immediate  neighbourhood  had  the  first,  the  sages  from 
afar  had  the  next  sight  of  the  new-born  King.  Even  so 
still,  simplicity  first,  science  next,  finds  its  way  to  Christ. 
Whom 

la  quiet  «ver  and  in  sliado 
Shepherds  and  S;ige  may  find — 
Tliey,  wlio  have  bowed  untauglit  to  Nature's  sway. 
And  they,  who  follow  Truth  along  her  star-pav'd  way. — Keble. 
9,  glory  of  the  Liord— 'the  brightness  or  glory  which  is 
represented  as  encompassing  all  lieavenly  visions.'  fOL- 
BHAUSEN.]  sore  afraid — so  it  ever  was  (Daniel  10.7,8; 
Luke  1.  12;  Revelation  1.  17).  Men  have  never  felt  easy 
with  the  invisible  world  laid  suddenly  open  to  their  gaze. 
It  was  never  meant  to  be  permanent;  a  momentary  pur- 
pose was  all  it  was  intended  to  serve.  10.  to  all  people — 
to  the  whole  people,'  i.  e.,  of  Israel ;  to  be  by  them  after- 
wards opened  up  to  the  whole  world.  (See  on  v.  If.)  11. 
tLnto  you  is  liorii,  <fcc. — you  shepherds,  Israel,  mankind. 
[Bekgel.]  Cf.  Isaiali  9.  6,  "Unto  us  a  Child  is  born."  It 
is  a  Birth — "  The  Word  is  made  Jle-ifi."  When  ?  "This  day.'''' 
Where?  "In  the  city  of  David"— In  the  right  line  and  at 
the  right  spot ;  where  prophecy  bade  us  look  for  Him,  and 
faith  accordingly  expected  Him.  How  dear  to  us  should 
be  these  historic  moorinr/s  o[  our  faith  I  Witla  the  loss  of 
them  all  substantial  Christianity  is  lost.  By  means  of 
them  ht)w  many  have  been  kept  from  making  shipwreck, 
and  attained  to  a  certain  e.Kternal  admiration  of  Him,  ere 
yet  they  have  fully  "beheld  his  glory."  a  Saviour— not 
One  who  shalt  be  a  Saviour,  but  "  born  a  Saviour."  Clirist 
the  Irtjrd—' magnificent  appellation!'  [Bengel.]  'This 
is  the  only  place  where  these  words  come  together;  and  I 
6ee  no  way  of  understanding  this  "Lord"  but  as  corre- 
sponding to  the  Hebrew  Jehovah.'  [Alford.]  1:2.  a  sign 
— 'the  sign.'  the  babe—' a  Babe.'  anianger-' the  manger.' 
The  sign  was  to  consist,  it  seems,  solely  in  the  overpower- 
ing caiUrast  between  the  things  just  said  of  Him  and  the 
lowly  condition  in  which  they  would  find  Him— 'Him 
whose  goings  forth  have  been  from  of  old,  from  everlast- 
ing, "  y*  shall  find  a  Babe ;"  Whom  the  heaven  of  heavens 
cannot  contain,  "wrapt  in  swaddliug-bands;"  the  "Sa- 
viour, Christ  the  Lord,"  lying  in  a  manger !'  Tims  early 
were  these  amazing  contrasts,  which  are  His  chosen  style, 
held  forth.  (See  2  Corinthians  S.  9.)  13.  suddenly— as  if 
only  waiting  till  their  fellow  had  done,  witli  tiie  angel— 
who  retires  not,  but  is  Joined  by  others,  come  to  seal  and 
to  celebrate  the  tidings  he  has  brought,  heavenly  host— 
or  'army,'  an  armj/ celebrating  peace!  [BengelJ  'trans- 
ferring the  occupation  of  their  exalted  station  to  this 
poor  earth,  which  so  seldom  resounds  witli  the  pure  praise 
of  God'  [Oi^SHAUSEN];  to  let  it  be  known  how  this  event 
is  regarded  in  ?ieaven  and  should  be  regarded  on  earth. 
glory,  &c.  — brief  but  transporting  hymn  —  not  only  in 
ftrticulate  human  speech,  for  our  behoof,  but  in  tunable 


measure,  in  the  form  of  a  Hebrew  parallelism  of  two  com- 
plete clauses,  and  a  third  one  only  amplifying  the  second, 
and  so  without  a  connecting  "  and."  The  "glory  to  God," 
which  the  new-born  "Saviour"  was  to  bring,  is  the  first 
note  of  this  sublime  hymn :  to  this  answers,  in  the  second 
clause,  "the  peace  on  earth,"  of  which  He  was  to  be  "the 
Prince"  (Isaiah  9.  G)— probably  sung  responsively  by  the 
celestial  choir;  while  quick  follows  the  glad  echo  of  this 
note,  probably  by  a  third  det.achment  of  the  angelic  chorls- 
ters—"Oood-will  to  men."  'They  say  not,  glory  to  God  in 
heaven,  where  angels  are,  but,  using  a  rare  expression, 
"in  the  highest  (lieavens),"  whither  angels  aspire  not,' 
Hebrews  1.3, 4.  [Bengel.]  "Peace"  with  God  is  the  grand 
necessity  of  a  fallen  world.  To  bring  in  this,  and  all  other 
peace  in  its  train,  was  the  prime  errand  of  the  Saviour  to 
this  earth,  and,  along  with  it,  Heaven's  whole  "good-will 
to  men"— the  Divine  complacency  on  a  new  footing— de- 
scends to  rest  upon  men,  as  upon  the  Son  Himself,  in 
whom  God  is  "well-pleased."  (Matthew  3. 17,  the  same 
word  as  here.)  15.  let  us  go,  &c.  —  lovely  simplicity  of 
devoutness  and  faith  this  !  They  are  not  taken  up  with  the 
angels,  the  glory  that  invested  tliem,  and  the  lofty  strains 
with  which  tliey  filled  the  air.  Nor  do  they  say,  Let  us  go 
and  see  if  this  be  true— they  have  no  misgivings.  But  "  let 
us  go  and  see  this  thing  ivhich  is  come  to  pass,  which  t?ie 
Lord  hath  made  known  unto  i«."  Does  not  this  confirm  the 
view  given  on  v.  8  of  the  spirit  of  these  humble  men? 

16.  with  haste— Cf.  ch.  1.  39;  Matthew  28.  8  ("did  run"); 
John  4.  28  ("left  her  water-pot,"  as  they  do  their  flocks,  in 
a  transport),  found  aiary,  Ac.—'  mysteriously  guided  by 
the  Spirit  to  the  right  place  through  the  obscurity  of  the 
night.'  [Olshausex.]  a  manger— '  the  manger,' as  before. 

17,  made  known  abroad — before  their  return  {v.  20),  and 
thus  were  the  first  evangelists.  [Bengei^.]  30.  glorify- 
ing and  praising  God,  &c.— The  latter  word,  used  of  the 
song  of  the  angels  (v.  13),  and  ch.  19.  37,  and  ch.  24.  53,  leads 
us  to  suppose  that  theirs  was  a  song  too,  probably  some 
canticle  from  the  Psalter— meet  vehicle  for  the  swelling 
emotions  of  their  simple  hearts  at  what  "  they  had  heard 
and  seen." 

21.  CiRCtjarcisiON  of  Christ— Here  only  recorded,  ana 
even  here  merely  alluded  to,  for  the  sake  of  the  name 
then  given  to  the  holy  Babe,  "Jesus,"  or  Saviour  (Mat- 
thew 1.  21;  Acts  13.  23).  Yet  in  this  naming  of  Him  "Sa- 
viour," in  the  act  of  circumcising  Ilim,  which  was  a  sym- 
bolical and  bloody  removal  of  tlie  body  of  sin,  we  have  a 
tacit  intimation  that  they  "liad  need"— as  John  said  of 
His  Baptism— rather  to  be  circumcised  by  Him  "with  the 
circumcision  made  without  hands,  in  the  putting  off  of 
the  body  [of  the  sins]  of  the  flesh  by  the  circumcision  of 
Christ"  (Colossians  2.  11),  and  that  He  only  "suffered  it  to 
be  so,  because  thus  it  became  Him  to  fulfil  all  righteous- 
ness" (Matthew  3. 15).  Still  the  circumcision  of  Christ  had 
a  profound  bearing  on  Plis  own  work — by  few  riglitly  ap- 
prehended. For  since  "he  that  is  circumcised  is  «  debtor 
to  do  the  whole  law"  (Galatians  5.  3),  Jesus  thus  bore  about 
witli  Him  in  his  very  flesh  the  seal  of  a  voluntary  obliga- 
tion to  do  the  wliole  law — by  Him  only  possible  in  the 
flesh  since  the  fall.  And  as  He  was  "made  under  the 
law"  for  no  ends  of  His  own,  but  only  "  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption  of 
eons"  (Galatians  4.  4,  5),  the  obedience  to  Avhich  His  cir- 
cumcision pledged  Him  was  a  redeeming  obedience— th&t 
of  a  "Saviour."  And,  finally,  as  "Christ  hath  redeemed 
us  from  the  curse  of  the  law"  by  "being  made  d  curse  for 
us"  (Galatians  3.  13),  we  must  regard  Him,  in  pis  circum- 
cision, as  brought  under  a  palpable  pledge  to  be  "obedient 
unto  death,  even  the  death  of  the  cross"  (Philippians  2.  8). 

22-40.  Purification  of  the  Virgin— Presentation 
OF  the  Babe  in  the  Te.mple— Scene  there  with 
Simeon  and  Ajjna.  a^,  )J4.  her  purlftciation— Though 
the  most  and  best  copies  read  "their,"  it  was  the  mother 
only  who  needed  purifying  from  the  legal  uncleanness  of 
child-bearing.  "The  days"  of  this  purification  for  a  male 
child  were  forty  in  all  (Leviticus  12.  2,  4),  on  the  expiry  of 
which  the  mother  was  required  to  oflTer  a  lamb  for  a  burnt 
ollering.  and  a  turtle-dove  or  a  young  pigeon  for  a  sin  of- 
fering.   If  she  could  not  afford  a  lamb,  the  mother  had  to 

99 


Simeonand  Anna  Prophesy  of  Christ. 


LUKE  II. 


His  First  Conscious  Visit  to  Jerusalem. 


bring  another  turtle-dove  or  young  pigeon ;  and,  if  even 
this  was  beyond  her  means,  then  a  portion  of  fine  flour, 
but  without  the  usual  fragrant  accompaniments  of  oil 
and  franliincense,  as  it  represented  a  sin  oflering  (Leviti- 
cus 12.  6-S;  5.  7-11).    From  the  intermediate  oflering  of  "a 
pair  of  turtle-doves  or  two  young  pigeons,"  we  gatlier  that 
Joseph  and  the  Virgin  were  in  poor  circumstances  (2  Co- 
rinthians 8.  9),  thougli  not  in  abject  poverty.    Being  a 
fust-born  male, they  "bring  him  to  Jerusalem,  to  present 
him  to  tlie  Lord."    All  such  had  been  claimed  as  "holy 
to  the  Lord,"  or  set  apart  to  sacred  uses,  in  memory  of 
the  deliverance  of  the  flrst-born  of  Israel  from  destruc- 
tion in  Egypt,  through  the  sprinliliug  of  blood  (Exodus 
13.  2).    In  lieu  of  these,  liowever,  one  whole  tribe,  that  of 
Levi,  was  accepted,  and  set  apart  to  occupations  exclu- 
sively sacred  (Numbers  3. 11-38);  and  whereas  there  were 
273  fewer  Levites  than  first-born  of  all  Israel  on  the  first 
reckoning,  each  of  these  first-born  was  to  be  redeemed  by 
the  payment  of  five  sheltels,  yet  not  without  being  "pre- 
scnted  (or  brought)  unto  the  Lord,"  in  token  of  His  rightful 
claim  to  them  and  their  service  (Numbers  3.  41-17 ;  18. 15, 
16).    It  was  in  obedience  to  this  "law  of  Moses,"  that  the 
Virgin  presented  her  babe  unto  the  Lord,  '  in  the  east  gate 
of  the  court  called  Nicanor's  Gate,  where  herself  would 
be  sprinkled  by  the  priest  with  the  blood  of  her  sacrifice.' 
[LiGHTFOOT.]    By  that  Babe,  in  due  time,  we  were  to  be 
redeemed,  "not  with  corruptible  things  as  silver  and 
gold,  but  with  the  precious  blood  of  Christ"  (1  Peter  1. 18, 
19),  and  the  consuming  of  the  mother's  burnt  ofliering, 
and  the  sprinkling  of  her  with  the  blood  of  her  sin  ofler- 
ing, were  to  find  tlieir  abiding  realization  in  the  "living 
sacrifice"  of  the  Christian  mother  herself,  in  the  fulness 
of  a  "heart  sprinkled  from  an  evil  conscience,"  by  "the 
blood  which  cleanseth  from  all  sin."    35.  just— upright 
in  his  moral  character,    devout— of  a  religious  frame  of 
spirit,    ■waiting  for  the  Consolation  of  Israel — a  beauti- 
ful title  of  the  coming  Messiah,  here  intended,    tlie  Holy 
Crhost  was— supernaturally— upon  lilm— Thus  was  the 
Spirit,  after  a  dreary  absence  of  nearly  400  years,  return- 
ing to  the  Church,  to  quicken  expectation,  and  prepare 
for  coming  events,    revealed  by  tlie  Holy  Oliost — Im- 
plying, beyond  all  douljt,  the  personality  of  the  Spirit. 
sliould  see  death  till  he  had  seen — 'sweet  antitliesis!' 
[Bengel.]    How  would  tlie  one  siglit  gild  the  gloom  of 
the  other!    He  was,  probably,  by  this  time,  advanced  in 
years.    27,  38.  The  Spirit  guided  him  to  the  temple  at 
the  very  moment  when  the  Virgin  was  about  to  present 
Him  to  the  Lord.    39.  took  him  xip  in  his  amis— imme- 
diately recognizing  in  the  child,  with  unhesitating  cer- 
taintj',  the  promised  Messiah,  without  needing  Mary  to 
inform  him  of  what  had  liappened  to  lier.    [Olshadsen.] 
The  remarkable  act  of  taking  the  babe  in  liis  arms  must 
not  be  overlooked.    It  was  as  if  lie  had  said, 'This  is  all 
my  salvation  and  all  mj'  desire'  (2  Samuel  23.  5).    39. 
liord—' Master,'  a  word  rarely  used  in  the  New  Testa- 
ment, and  selected  here  with  peculiar  propriety,  when 
the  aged  saint,  feeling  tliat  his  last  object  in  wishing  to 
live  had  now  been  attained,  only  awaited  his  Master's 
word  of  command  to  "depart."    no-w  lettest,  &c.— more 
clearly, 'now  thou  art  releasing  thy  servant;'  a  patient 
yet  reverential  mode  of  expressing  a  desire  to  depart. 
30.  Keen  thy  Salvation— many  saw  this  child,  nay,  the 
full-grown  "man,  Christ  Jesus,"  who  never  saw  in  him 
"God's  Salvation,"    This  estimate  of  an  object  of  sight, 
an  unconscious,  helpless  babe,  was  pure  faith.    He  "be- 
held his  glory"  (John  1.  14).    In  another  view,  it  was  prior 
faith  rewarded  hy  present  sight.   31, 33.  all  people—'  all  the 
peoples,'  mankind  at  large,    a  light  to  the  Gentiles— then 
in  thick  darkness,    glory  of  tliy  people  Israel— already 
thine,  and  now,  in  the  believing  portion  of  it,  to  be  so 
more  gloriously  than  ever.    It  will  be  observed  that  this 
•swan-like  song,  bidding  an  eternal  farewell  to  tills  ter- 
restrial life'  [O.LSHAUSEN],  takes  a  more  comprehensive 
view  of  the  kingdom  of  Christ  than  that  of  Zaeharias, 
though  the  kingdom  they  sing  of  is  one.    34,  35.  set— ap- 
pointed,    fall  and  rising   again   of  many  in    Israel, 
and  for  a  sign  spoken  ogainst— perhaps  the  former  of 
ttiesc  clauses  expresses  the  two  stages  of  temporary  "fall 
100 


of  many  in  Israel"  through  unbelief,  during  our  Lord's 
earthly  career,  and  the   subsequent  "rising  again"  of 
<Ae  same jperson*  after  the  efl'usion  of  the  Spirit  at  Pente- 
cost threw  a  new  light  to  them  on  the  whole  subject; 
while  tlie  latter  clause  describes  the  determined  enemies 
of  the  Lord  Jesus.    Such  opposite  views  of  Christ  are 
taken  from  age  to  age.    yea,  &c.— 'Blessed  as  thou  art 
among  women,  thou  slialt  have  thine  own  deep  share  of 
the  struggles  and  suflerings  which  this  Babe  is  to  occa- 
sion'— pointing  not  only  to  the  continued  obloquy  and  re- 
jection of  this  Child  of  hers,  those  agonies  of  His  which 
she  was  to  witness  at  tlie  cross,  and  her  desolate  condi- 
tion tliereafter,  but  to  dreadful  alternations  of  faith  and 
unbelief,  of  hope  and  fear  regarding  Him,  which  she 
would  have  to  pass  through,    that  the  tlioughts,  Ac- 
men's  views  and  decisions  regarding  Christ  are  a  mirror 
in  which  the  very  "thoughts  of  their  hearts"  are  seen.    36, 
37.  Anna — or,  Hannah— a  prophetess — another  evidence 
that  "the  last  times"  in  which  God  was  to  "pour  out 
His  Spirit  upon  all  flesh"  were  at  hand,    of  the  tribe  of 
Ascr — one  of  the  ten  tribes,  of  whom  many  were  not  car- 
ried captive,  and  not  a  few  reunited  themselves  to  Judah 
after  the  return  from  Babylon.    The  distinction  of  tribes, 
though  practically  destroyed  by  the  captivity,  was  well 
enough  known  up  to  their  final  dispersion  (Romans  11. 1 ; 
Hebrews  7. 14) ;  nor  is  it  now  entirely  lost,    lived,  &c. — 
she  had  lived  seven  years  with  her  husband,  and  been  a 
widow  eighty- four  years;  so  that  if  she  married  at  the 
earliest  marriageable  age,  twelve  years,  she  could  not  at 
this  time  be  less  tlian  103  years  old.    departed  not  from 
tlie  temple — was  found  there  at  all  stated  hours  of  the 
day,  and   even  during  the  night-services  of  the  temple 
watchmen  (Psalm  134.  1,  2),  "serving  God  with  fastings 
and   prayer."    (See  1  Timothy  5.  5,  suggested  by  this.) 
coming  in — 'presenting   herself.'    She  had  been   there 
alreadj-,  but  now  is  found  'standing  by,'  as  Simeon's  tes- 
timony to  the  blessed  Babe  died  away,  ready  to  take  it  up 
'in  turn'  (as  tlie  word  rendered  "likewise"  here  means). 
to  all  tliem,  &c. — the  sense  is,  'to  all  them  in  Jerusalem 
that  were  looking  for  redemption' — saying  in  eflect.  In 
that  Babe  are  wrapt  up  all  your  expectations.  If  this  was 
at  the  hour  of  prayer,  when  numbers  flocked  to  the  tem- 
ple, it  would  account  for  her  having  such  an  audience  as 
tlie  words  imply.  [Alford.]    39.  Nothing  is  more  Ai&- 
cult  tban  to  fix  the  precise  order  in  which  the  visit  of  the 
Magi,  with  the  flight  into  and  return  from  Egypt  (Mat- 
thew 2.),  are  to  be  taken,  in  relation  to  the  circumcision 
and  presentation  of  Christ  in  the  temple,  here  recorded. 
It  is  perhaps  best  to  leave  this  in  the  obscurity  in  which 
we  find   it,  as   the   result  of  two  independent,  though 
if  we  knew  all,  easily  reconcilable  narratives.    4o.  His 
mental  development  kept  pace  with  His  bodily,  and  "the 
grace  of  God,"  the  Divine  favour,  rested  manifestly  and 
increasingly  upon  Him.    See  v,  52. 

41-52.  First  Conscious  Visit  to  Jerusalem.  '  Soli- 
tary floweret  out  of  the  wonderful  enclosed  garden  of  the 
thirty  years,  plucked  precisely  there  where  the  swollen 
bud,  at  a  distinctive  crisis  (at  twelve  years  of  age),  bursts 
into  flower.  To  mark  that  is  assuredly  the  design  and 
the  meaning  of  this  record.'  [Stier.]  went  up — '  were 
wont  to  go.'  Though  males  only  were  required  to  go  up 
to  Jerusalem  at  the  three  annual  festivals  (Exodus  23, 14- 
17),  devout  women,  when  family  duties  permitted,  went 
also,  as  did  Hannah  (1  Samuel  1.  7),  and,  as  we  here  see, 
tlie  mother  of  Jesus.  43.  when  twelve  years  old — At 
this  age  every  Jewish  boy  was  styled  'a  son  of  the  law,' 
being  put  under  a  course  of  instruction  and  trained  to 
fasting  and  attendance  on  public  worship,  besides  being 
set  to  learn  a  trade.  At  tliis  age  accordingly  our  Lord  is 
taken  up  for  the  first  time  to  Jerusalem,  at  the  Passover 
season,  the  chief  of  the  three  annual  festivals.  But  oh 
with  what  thoughts  and  feelings  must  this  Youth  have 
gone  up!  Long  ere  He  beheld  it.  He  had  doubtless 
"loved  the  habitation  of  God's  house  and  the  place 
where  His  honour  dwelt"  (Psalm  26.  8),  n  love  nourished, 
we  maybe  sure,  by  that  "  word  hid  in  His  heart,"  with 
which  in  after  life  He  showed  so  perfect  a  familiarity 
As  the  time  for  His  first  visit  approached,  could  one's 


Christ  Disputes  with  the  Doctors, 


LUKE   III. 


John^s  Preaching,  Baptism,  and  Imprisonment. 


ear  have  caught  the  breathings  of  His  young  soul,  he 
might  have  heard  Him  wliisperiiig,  "As  the  hart  pantetli 
alter  the  water-broolis,  so  pantetli  my  soul  after  Tliee,  O 
God.  Tlie  Lord  lovetli  the  gates  of  Zion  more  tlian  all  tlie 
dwellings  of  Jacob.  I  was  glad  when  tliey  said  unto  me, 
Let  us  go  unto  the  house  of  the  Lord.  Our  feet  sliall  stand 
within  tliy  gates,  O  Jerusalem  !"  (Psalm  42.  1 ;  87.  2;  122.  1, 
2.)  On  catching  the  first  view  of  "  tlic  city  of  their  sol- 
emnities," and  high  above  all  in  it,  "  the  place  of  God's 
rest,"  we  hear  Him  saying  to  Himself,  "  Beautiful  for  sit- 
uation, the  joy  of  the  whole  eartli  is  Mount  Zion,  on  the 
Bides  of  the  north,  the  city  of  the  great  Kin^:  Out  of 
Zion,  the  perfection  of  beauty,  God  dotli  shine"  (Psalm  48. 
2;  50.  2).  Of  his  feelings  or  actions  during  all  the  eight 
days  of  the  feast  not  a  word  is  said.  As  a  devout  child,  in 
company  with  its  parents,  He  would  go  through  the  ser- 
vices, keeping  His  thoughts  to  Himself.  But  methinks  I 
hear  Him,  after  the  sublime  services  of  that  feast,  saying 
to  Himself,  "  He  brought  me  to  the  banquetiug-house,  and 
his  banner  over  me  was  love.  I  sat  down  under  his 
shadow  with  great  deliglit,  and  his  fruit  was  sweet  to 
my  taste"  (Song  of  Solomon  2.  3,  4).  43.  as  tliey  re- 
turned—if the  duties  of  life  must  give  place  to  worship, 
worship,  in  its  turn,  must  give  place  to  tliem.  Jerusalem 
is  good,  but  Nazareth  is  good  too;  let  him  who  neglects 
the  one,  on  pretext  of  attending  to  the  other,  ponder 
this  scene.  43.  tarried  beliliid  .  .  .  Joseph  and  his 
luotlier  knew  not — accustomed  to  the  discretion  and 
obedience  of  the  lad  [Olshausen],  they  miglit  be  thrown 
off  their  guard.  44.  sougUt  Iilni  among  tlieir  kinsfolk 
and  acquaintances — On  these  sacred  journeys,  whole 
villages  and  districts  travelled  in  groups  together,  partly 
for  protection,  partly  for  company;  and  as  the  well-dis- 
posed would  beguile  the  tediousness  of  the  waj'  by  good 
discourse,  to  which  tlie  cliild  Jesus  would  be  no  silent 
listener,  they  expect  to  find  Him  in  such  a  group.  45, 
4C.  After  three  sorrowing  days,  they  find  Him  still  in 
Jerusalem,  not  gazing  on  its  architecture,  or  surveying 
its  forms  of  busy  life,  but  in  tlie  temple— not  tlie  "  sanc- 
tuary" (as  in  ch.  I.  9),  to  which  only  the  priests  had  ac- 
cess, but  in  some  one  of  the  enclosures  around  it,  where 
the  rabbins,  or  "doctors,"  tauglit  their  scholars.  Hearing 
.  .  .  asking— the  method  of  question  and  answer  was  tlie 
customary  form  of  rabbinical  teacliing;  teacher  and 
learner  becoming  by  turns  questioner  and  answerer,  as 
may  be  seen  from  their  extant  works.  Tliis  would  give 
full  scope  for  all  that  "astonished  tlieni  in  His  under- 
standing and  answers."  Not  that  He  assumed  the  ofHce 
oi  teachinff—" His  hour"  for  that  "was  not  yet  come,"  and 
His  furniture  for  that  was  not  complete  ;  for  He  had  yet 
to  "increase  in  wisdom"  as  well  as  "  stature"  (d.  52).  In 
fact,  the  beauty  of  Christ's  example  lies  very  much  in  His 
never  at  one  stage  of  His  life  anticipating  the  duties  of 
another.  AH  would  be  in  the  style  and  manner  of  a 
learner,  "opening  His  mouth  and  panting."  "His  soul 
breaking  for  the  longing  that  it  had  unto  God's- judgments 
at  all  times"  (Psalm  119.  20),  and  now  more  than  ever  be- 
'ore,  when  finding  Himself  for  the  first  time  in  His 
Father's  house.  Still  there  would  be  in  Iliti  questions  far 
more  than  in  their  answers ,-  and  if  we  may  take  the 
aivolous  interrogatories  with  which  they  afterwards 
plied  Him,  about  the  woman  that  had  seven  husbands 
and  such  like,  as  a  specimen  of  their  present  drivelling 
questions,  perhaps  we  shall  not  greatly  err,  if  we  sup- 
pose that  "the  questions"  which  He  now  "asked  them" 
in  return,  were  Just  the  germs  of  those  pregnant  questions 
with  which  he  astonished  and  silenced  them  in  after 
years :  "  W/iai  think  ye  of  Christ  f  Whose  Son  is  He  f  If 
David  call  Him  Lord,  how  is  He  then  his  Son  ?"  "  Which  is 
the  first  and  great  commandment f"  "Who  is  my  neigh- 
bour f"  about  my  Father's  business — lit.,  Hn'  or  '«<  my 
Father's,'  i.  e.,  either  'about  my  Father's  affairs,'  or  '  in  my 
Father's  courts'— where  He  dwells  and  is  to  be  found — 
about  His  hand,  so  to  speak.  This  latter  shade  of  mean- 
lug,  which  Includes  the  former,  is  perhaps  the  true  one. 
Here  He  felt  Himself  at  home,  breathing  His  own  proper 
air.  His  words  convey  a  ge^tie  rebuke  of  their  obtuse- 
ness   in    requiring    Him   to    explain   this.     'Once    here, 


thoughi,  ye  I  should  so  readily  hasten  away?  Let  ordi- 
nary worshi  ppers  be  content  to  keep  the  feast  and  be  gone ; 
but  is  tliis  all  ye  have  learnt  of  me?'  Methinks  we  are 
here  let  into  tlie  holy  privacies  of  Nazareth  ;  for  sure  what 
He  says  they  should  liave  known.  He  have  must  given 
them  ground  to  know.  She  tells  Him  of  the  sorrow  with 
which  His  father  and  she  had  sought  Him.  He  speaks  of 
no  Father  but  one,  saying,  in  efl'ect, '  My  Father  has  not 
been  seeking  me;  I  have  been  with  Him  all  this  time; 
the  King  hath  brought  me  into  His  chambers.  His  left 
hand  is  under  my  head,  and  His  right  hand  doth  embrace 
me  (Song  of  Solomon  1.  4 ;  2.  6).  How  is  It  that  ye  do  not 
understand?'  (Mark  8.  21.)  50,  51.  understood  not — 
probably  He  had  never  expressly  said  as  much,  and  so 
confounded  them,  though  it  was  but  the  true  interpreta- 
tion of  many  things  which  they  had  seen  and  heard  from 
Him  at  home.  (See  on  John  14.  4,  5.)  But  lest  It  should  be 
thought  that  now  He  threw  off  the  filial  yoke,  and  be- 
came his  own  Master  henceforth,  and  theirs  too,  it  is  pur- 
posely added,  "And  He  went  down  with  them,  and  was 
subject  unto  them."  The  marvel  of  this  condescension  lies 
in  its  coming  after  such  a  scene,  and  such  an  assertion  of 
His  higher  Sonship;  and  the  words  are  evidently  meant 
to  convey  this.  '  From  this  time  we  have  no  more  mention 
of  Joseph.  The  next  we  hear  is  of  his  "  mother  and  breth- 
ren" (John  2.  12);  whence  it  is  inferred,  that  between  this 
time  and  tlie  commencement  of  our  Lord's  public  life, 
Joseph  died'  [Alfokd],  having  now  served  the  double  end 
of  being  the  protector  of  our  Loi-d's  Virgin-mother,  and 
affording  Himself  the  opportunity  of  presenting  a  match- 
less pattern  of  subjection  to  both  parents.  52.  See  on  v. 
40.  stature — or  better,  perhaps,  as  in  the  margin,  'age,' 
■which  implies  the  otlier.  This  is  all  the  record  we  have 
of  the  next  eighteen  years  of  that  wondrous  life.  What 
seasons  of  tranquil  meditation  over  the  lively  oi-acles, 
and  holy  fellowship  with  His  Father;  what  inlettings, on 
the  one  hand,  of  light,  and  love,  and  power  from  on  high, 
and  outgoings  of  filial  supplication,  freedom,  love,  and 
joy  on  the  otlier,  would  these  eighteen  yeai's  contain ' 
And  would  they  not  seem  "  but  a  few  days"  if  they  wei-e 
so  passed,  however  ardently  he  might  long  to  be  more 
directly  "about  His  Father's  business?" 

CPIAPTEE    III. 

Ver.  1-20.  Preaching,  Baptism,  and  Imprisonment 
OF  John.  See  on  Matthew  3.1-12;  Mark  6. 17,  &c.  1,3. 
Here  the  curtain  of  the  New  Testament  is,  as  it  were, 
drawn  up,  and  tlie  greatest  of  all  epochs  of  the  Church 
commences.  Even  our  Lord's  own  age  (v.  23)  is  deter- 
mined by  it.  [Bengel.]  No  such  elaborate  chronological 
precision  is  to  be  found  elsewhere  in  the  New  Testament, 
and  it  comes  fitly  from  him  who  claims  It  as  the  peculiar 
recommendation  of  his  Gospel,  that  he  had  'accurately 
traced  down  all  things  from  the  first'  (ch.  1.  3).  Here, 
evidently,  commences  his  proper  narrative,  the  flfteenth 
year  of  Tiberius- reckoning  from  the  period  when  ho 
was  admitted,  three  years  before  Augustus'  death,  to  a 
share  of  the  empire  [Webster  and  Wilkinson],  about  the 
end  of  the  year  of  Rome  779,  or  about  four  years  before 
the  usual  reckoning.  Pilate  .  .  .  governor  of  Judea— 
his  proper  title  was  Procurator,  but  with  more  than  the 
usual  powers  of  that  oflice.  After  holding  it  about  ten 
years  he  was  ordered  to  Rome,  to  answer  to  charges 
brought  against  him,  but  ere  he  arrived  Tiberius  died 
(A.  D.  35),  and  soon  after  Pilate  committed  suicide.  Herod 
—See  on  Mark  6.  H.  Philip— a  diflferent  and  very  supe- 
rior Philip  to  the  one  whose  wife  Herodias  went  to  live 
with  Herod  Antipas.  See  Mark  6.  17.  Iturea— to  the 
north-castof  Palestine;  so  called  from  Ishmael's  son  Itur 
or  Jetur  (1  Chronicles  1.31),  and  anciently  belonging  to  the 
half  tribe  of  Manasseh.  Trachonltis— farther  to  the 
north-east,  between  Iturea  and  Damascus;  a  rocky  dis- 
trict, infested  by  robbers,  and  committed  by  Augustus  to 
Herod  the  Great  to  keep  in  order.  Abilene— still  more  to 
the  north-east,  so  called  from  Abila,  eighteen  miles  from 
Damascus.  [Robinson.]  Annas  and  Calaphas  high 
priest*— the  former,  though  deposed,  retained  much  of 

101 


S7«€  Baptism  of  Christ. 


LUKE   IV. 


The  Genealogy  of  Chiist. 


his  Influence,  and,  probably, as  Sagan  or  deputy,  exercised 
much  of  the  power  of  tlie  high  priesthood  along  with 
Caiaphas  (John  18.  13 ;  Acts  4.  6).  Both  Zadok  and  Abi- 
athar  acted  as  high  priests  in  David's  time  (2  Samuel  15. 
35),  and  it  seems  to  have  become  the  fixed  practice  to  liave 
two  (2  Kings  25.  18).  •»vord  of  God  came  iiiito  Jolin — 
SikJi  /ormula-s,  of  course,  are  never  used  when  speaking  of 
ye.siM,  because  the  Divine  nature  manifested  itself  in  Him 
not  at  certain  isolated  moments  of  his  life.  He  wa-i  the 
one  everlasting  manifestation  of  the  Godhead — The  Wokd. 
[  Olshausen.]  5.  every  ^rt».\\ey,&c.— levelling  nwA  smooth- 
ing, obTious  figures,  the  sense  of  wbich  is  in  the  first 
words  of  the  proclamation,  "Prepare  ye  the  way  of  the 
LordJ"^  all  fiesli,  &c.— (Quoted  literally  from  the  Septua- 
gint  of  Isaiah  40.  5.)  The  idea  is  that  every  obstruction 
shall  be  so  removed  as  to  reveal  to  the  whole  world  the 
Salvation  of  God  in  Him  whose  name  is  the  "  Saviour" 
(of.  Psalm  98.  3;  Isaiah  11. 10;  49.  6;  52. 10;  Luke  2.  31,  32; 
Acts  13.  47).  10-14.  What  shall  -^ve  do  then  1— to  show 
the  sincerity  of  our  repentance.  t-»vo  coats,  &c. — directed 
against  the  reigning  avarice,  publicans  .  .  .  exact  no 
more,  &c. — directed  against  that  extortion  which  made  the 
publicans  a  by-word.  See  on  ch.  19.  2,  8.  soldiers  .  .  . 
do  violence  to  none — the  word  signifies  to  '  shake  thor- 
ouglily,'  and  so  to '  intimidate,'  probably  in  order  to  extort 
raoucy  or  other  property,  accuse  falsely— acting  as  in- 
formers vexatiously,  on  frivolous  or  false  grounds,  con- 
tent with  your  vrages — 'rations.'  We  may  take  this  as 
a  warning  against  mutiny,  which  the  oflicers  attempted 
to  suppress  by  largesses  and  donations.  [Webster  and 
Wilkinson.]  And  thus  the  "fruits"  which  would  evi- 
dence their  repentance  were  just  resistance  to  the  reign- 
ing sins,  particularly  of  the  class  to  which  the  penitent 
belonged,  and  the  manifestation  of  an  opposite  spirit. 
15-17.  •tvhether  he  were  the  Christ — showing  both  liow 
successful  he  had  been  in  awaliening  the  expectation  of 
Messiali"s  immediate  appearing,  and  the  high  estimation, 
and  even  reverence,  whicli  his  own  cliaracter  commanded. 
Jolut  ansvrered,  &c. — either  to  the  deputation  from 
.Icriisalem  (see  John  1. 19,  Ac),  or  on  some  other  occasion, 
simiily  to  remove  impressions  derogatory  to  his  blessed 
iSIsisier  which  lie  knew  to  be  taking  hold  of  the  popular 
mind,  saying  unto  tliem  all,  &c. — in  solemn  protesta- 
tion. .So  far  from  entertaining  such  a  thought  as  laying 
claim  to  the  honours  of  Messiahship,  the  meanest  serv- 
ices I  can  render  to  that "  Mightier  than  me  that  is  coming 
after  me,"  are  too  high  an  honour  forme.  Beautiful  spirit, 
distinguishing  this  servant  of  Christ  throughout!  one 
mightier  than  I — '  the  Mighter  than  I.'  18.  many  other 
thiitgs,  Ac— such  as  we  read  in  John  1.  29,  33,  34 ;  3.  27-36. 
19,  ao.  but  Herod,  &c.— See  on  Mark  6.  14,  &c.  and  for 
all  tlie  evils  -which  Herod  had  done — important  fact 
here  only  mentioned,  showing  how  thorough-going  was  the 
fidelity  of  the  Baptist  to  his  royal  hearer, and  how  strong 
must  have  been  the  workings  of  conscience  in  that  slave 
of  p.assion  when,  notwithstanding  such  plainness,  he 
"did  many  things  and  heard  John  gladly"  (Mark  6. 20,2()). 

21,  22.  Baptism  of  and  Descent  of  the  Spirit  upon 
Jesus.  See  on  Matthew  3. 13-17.  when  all  tlie  people 
■%vere  baptized — that  He  miglit  not  seem  to  be  merely  one 
of  the  crowd.  Thus,  as  He  rode  into  Jerusalem  upon  an 
ass,  "whereon  yet  never  man  sat"  (ch.  19.  30),  and  lay  in  a 
sepulchre  "wherein  was  never  man  yet  laid"  (John  19.  41), 
so  in  His  baptism  He  would  be  "  separate  from  sinners." 

2:5-38.  Genealocjy  of  Jesus.  83.  he  began  to  be 
about  thirty — i.  e.,  'was  about  entering  on  his  thirtieth 
year.'  So  our  translators  have  taken  the  word  [and  so 
Oalvin,  Beza,  Bloomfield,  Webster  and  Wilkinson, 
4;c.]:  but  'was  about  thirty  years  of  age  when  he  began 
(his  ministry),'  makes  better  Greek,  and  is  probably 
the  true  sense.  [Bengel,  Olshausen,  De  Wette, 
Meyer,  .Alford,  &c.]  At  this  age  the  priests  entered 
on  their  office  (Numbers  4.  3).  being,  as  ^vas  supjiosed, 
the- son  of  Joseph,  &c.— Have  we  in  this  genealogy,  as 
well  as  Matthew's,  the  line  of  Joseph  f  or  is  this  the  line 
of  Mary?— a,  point  on  which  there  has  been  great  difler- 
ence  of  opinion  and  much  acute  discussion.  Those  who 
take  the  former  opinion  contend  that  it  is  the  natural 
102 


sense  of  this  verse,  and  that  no  other  would  have  been 
thought  of  but  for  Its  supposed  improbability  and  the  un- 
certainty which  it  seems  to  throw  over  our  Lord's  real  de- 
scent. But  it  is  liable  to  another  difficultj',  viz.,  that  in 
this  case  Matthew  makes  "Jacob,"  while  Luke  makes 
"  Heli,"  to  be  Joseph's  father;  and  though  the  same  man 
had  often  more  than  one  name,  we  ought  not  to  resort  to 
that  supposition,  in  such  a  case  as  this,  without  neeessitj-. 
And  then,  though  the  descent  of  Mary  from  David  would 
be  liable  to  no  real  doubt,  even  though  we  had  no  table 
of  her  line  preserved  to  us  (see,  for  example,  ch.  1.  2-32, 
and  on  (?li.  2.5),  still  it  does  seem  unlikely— we  say  not  in- 
credible—that two  genealogies  of  our  Lord  should  be  pre- 
served to  us,  neither  of  which  gives  his  real  descent. 
Those  who  take  the  ?a//er  opinion,  that  we  have  here  the 
line  of  Mary,  as  in  Matthew  that  of  Joseph— here:  his 
real,  there  his  reputed  line — explain  the  statement  about 
Joseph,  that  he  was"tte  son  of  Heli,"  to  mean  that  he 
•was  his  son-in-law,  as  the  husband  of  his  daughter  Mary 
(as  in  Ruth  1. 11, 12),  and  believe  that  Joseph's  name  is 
only  introduced  instead  of  Mary's,  in  conformity  with 
the  Jewish  custom  in  such  tables.  Perhaps  this  view  is 
attended  witli  fewest  difficulties,  as  it  certainly  is  the 
best  supported.  However  we  decide,  it  is  a  satisfaction  to 
know  that  not  a  doubt  Avas  thrown  cut  by  the  bitterest  of 
the  early  enemies  of  Christianity  as  to  oitr  Lord's  real  de- 
scent from  David.  On  comparing  the  two  genealogies,  it 
will  be  found  that  Matthew,  writing  more  immediately 
for  Jews,  deemed  it  enough  to  show  that  the  Saviour  was 
sprung  from  Abraham  and  David ;  whereas  Luke,  writing 
more  immediately  for  Gentiles,  traces  the  descent  back  to 
Adam,  the  parent  stock  of  the  whole  human  family,  thus 
showing  him  to  be  the  promised  "Seed  of  the  woman." 
'The  possibility  of  constructing  such  a  table,  comprising 
a  period  of  thousands  of  years,  in  an  uninterrupted  line 
from  father  to  son.  of  a  family  that  dwelt  for  a  long  time 
in  the  utmost  retirement,  would  be  inexplicable,  had  not 
the  members  of  this  line  been  endowed  with  a  thread  by 
which  they  could  extricate  themselves  from  the  many 
families  into  which  every  tribe  and  branch  was  again 
subdivided,  and  thus  hold  fast  and  know</ie  member  that 
was  destined  to  continue  the  lineage.  This  thread  was 
the  hope  that  Messiah  would  be  born  of  the  race  of  Abra- 
ham and  David.  The  ardent  desire  to  behold  Him  and  be 
partakers  of  His  mercy  and  glory  suffered  not  the  atten- 
tion to  be  exhausted  through  a  period  embracing  thou- 
sands of  years.  Thus  the  member  destined  to  continue 
the  lineage,  whenever  doubtful,  became  easily  distin- 
guishable, awakening  the  hope  of  a  final  fulfilment,  and 
keeping  it  alive  until  it  was  consummated.'  [Olshau- 
sen.] 34-30.  son  of  Slatthat,  &c.  —  See  on  Matthew  1. 
13-15.  In  r.  27,  Salathiel  is  called  the  son,  while  in  Mat- 
thew 1. 12,  he  is  called  ihe  father  of  Zerubbabel.  But  they 
are  probably  difierent  persons.  38.  son  of  God — Cf.  Acts 
17.28. 

CHAPTER  IV. 

Ver.  1-13.  Temptation  of  Christ.— See  on  Matthew  4. 
1-11. 

14-32.  Jesus,  Entering  on  His  Public  Ministry, 
makes  a  Circuit  of  Galilee— Rejection  at  Nazareth. 
N.  B. — A  large  gap  here  occurs,  embracing  the  important 
transactions  in  Galilee  and  Jerusalem  which  are  recorded 
in  John  1.  29  to  4.  51,  and  which  occurred  before  John's  im- 
prisonment (John  3.  24);  whereas  the  transactions  here 
recorded  occurred  (as  appears  from  Matthew  4. 12, 13)  after 
that  event.  The  visit  to  Nazareth  recorded  in  Matthew  13. 
54-58  (and  Mark  6. 1-6)  we  take  to  be  not  a  later  visit,  but 
the  same  with  this  first  one;  because  we  cannot  think 
that  the  Nazarenes,  after  being  so  enraged  at  His  first  dis- 
play of  wisdom  as  to  attempt  His  destruction,  should,  on 
a  second  display  of  the  same,  wonder  at  itand  ask  how  He 
came  by  it,  as  if  they  had  never  witnessed  it  before,  as 
his  custom  was— Cf.  Acts  17.  2.  17.  stood  up  to  read — 
Others  besides  rabbins  were  allowed  to  address  the  con- 
gregation. See  Acts  13. 15.  18,  19.  To  have  fixed  on  any 
passage  announcing  His  sufferings  (as  Isaiah  53.),  would 
have  been  unsuitable  at  that  early  stage  of  His  ministry. 


Cliriit  Bcginneih  to  Preach. 


LUKE  V. 


Miraculous  DrauglU  of  FUhes. 


But  He  selects  a  passage  announciug  the  sublime  object 
of  His  whole  mission,  Its  Divine  character,  and  His  sp.e- 
«lal  entlowments  for  it;  expressed  in  the  first  person,  and 
eo  singularly  adapted  to  the  first  opening  of  the  mouth  in 
His  prophetic  capacity,  that  it  seems  as  if  made  expressly 
for  this  occasion.  It  is  from  the  well-known  section  of 
Isaiah's  prophecies  whose  burden  is  that  mysterious 
♦'Servant  of  the  Lord,"  despised  of  man,  abhorred  of 
the  nation,  but  before  whom  kings  on  seeing  Him  are  to 
arise,  and  princes  to  worship ;  in  visage  more  marred  than 
any  man  and  His  form  than  the  sons  of  men,  yet  sprink- 
ling many  nations;  labouring  seemingly  in  vain,  and 
spending  His  strength  for  naught  and  in  vain,  yet  Jeho- 
vah's Servant  to  raise  up  the  tribes  of  Jacob  and  be  His 
Salvation  to  the  ends  of  the  earth  (Isaiah  49.,  &c.).  The 
quotation  is  chiefly  from  the  Septuagint  version,  used  in 
tlie  synagogues,  acceptable  year— an  .allusion  to  the  Ju- 
bilee year  (Leviticus  2.5. 10),  a  year  of  universal  release  for 
person  and  property.  See  also  Isaiah  49.8;  2  Corinthians 
C.  2.  As  the  maladies  under  which  humanity  groans  are 
here  set  forth  under  the  names  of  poverty,  broken-hearted- 
iiess,  bondage,  blindness,  bruisedness  (or  crushedness),  so,  as 
the  glorious  Healer  of  all  these  maladies,  Christ  an- 
nounces Himself  in  the  act  of  reading  it,  stopping  the 
quotation  just  before  it  comes  to  "  the  day  of  vengeance," 
which  was  only  to  come  on  the  rejecters  of  His  message 
(John  3. 17).  The  first  words,  "The  Spirit  of  the  Lord 
is  upon  Me,"  have  been  noticed  since  the  days  of  the 
Church  Fathers,  as  an  illustrious  example  pf  Father,  Son, 
and  Holy  Ghost  being  exhibited  as  in  distinct  yet  har- 
monious action  in  the  scheme  of  salvation.  20.  tlic  iniu- 
Ister  — the  Cliazan  or  synagogue-ofllcer.  all  eyes  fas- 
tened oil  Him.— astounded  at  His  putting  in  such  claims. 
ai.  began  to  say,  &c.— His  whole  address  was  just  a  de- 
tiiiled  application  to  Himself  of  this  and  perhaps  other  like 
prophecies.  33.  gracious  words—'  the  words  of  grace,' 
referring  both  to  the  richness  of  his  matter  and  the 
sweetness  of  His  manner  (Psalm  45.  2).  Is  not  tUig,  &c. — 
See  on  Matthew  13. 54-56.  They  knew  he  had  received  no 
rabbinical  education,  and  anything  supernulural  they 
seemed  incapable  of  conceiving.  33.  tliis  proverb — like 
our  '  Charity  begins  at  home.'  whatsoever,  &c.— '  Strange 
rumours  have  reached  our  ears  of  Thy  doings  at  Caper- 
naum ;  but  if  such  power  resides  in  Thee  tocurethe  ills  of 
humanity,  why  has  none  of  it  yet  co:ne  nearer  home,  and 
wliy  is  all  this  alleged  power  reserved  for  strangers?'  His 
clioice  of  Capernaum  as  a  place  of  residence  since  entering 
on  pul)lic  life  was,  it  seems,  already  well  known  at  Naza- 
reth; and  when  He  did  come  thither,  to  give  no  displays 
of  His  power  when  distant  places  were  ringing  with  His 
fame,  wounded  their  pride.  He  had  indeed  "  laid  his 
hands  on  a  few  sick  folk  and  healed  them,"  Jlark 
6.5;  but  this  seems  to  have  been  done  quite  privately, 
the  general  unbelief  precluding  anything  more  open. 
3*.  and  I»e  said,  &c. — He  replies  to  the  one  proverb 
by  another,  equally  familiar,  wliich  we  express  in  a 
rouglier  form  — 'Too  much  familiarity  breeds  con- 
tempt.' Our  Lord's  long  residence  in  Nazareth  merely 
as  a  townsman  had  made  him  too  common,  incapaci- 
tating them  for  appreciating  Him  as  others  did  who 
were  less  familiar  with  his  every-day  demeanour  in  private 
life.  A  most  important  principle,  to  which  tlie  wise  will 
pay  due  regard.  (See  also  Matthew  7. 6,  on  whicli  our  Lord 
Himself  ever  acted.)  35-3T.  But  I  tell  you,  dc— falling 
back  for  support  on  the  well-known  examples  of  Elijah 
and  Elisha  (Eliseus),  whose  miraculous  power,  passing  by 
those  who  were  near,  expended  Itself  on  those  at  a  dis- 
tance,  yea  on  heathcim,  'the  two  great  prophets  who  stand 
at  the  commencement  of  prophetic  antiquity,  and  whose 
miracles  strikingly  prefigured  those  of  our  Lord.  As  He 
Intended  like  them  to  feed  the  poor  and  cleanse  the  lepers, 
lln  points  to  these  miracles  of  mercy,  and  not  to  the  ^rc  from 
heaven  and  the  bears  that  tore  the  mockers.'  [Stier.] 
tiiree  years  an«l  six  months— So  James  5.  17,  including 
})erhaps  the  six  months  after  the  last  fall  of  rain,  when 
there  would  be  little  or  none  at  any  rate;  whereas  In  1 
Kings  18.  1,  which  says  the  rain  returned  "in  the  third 
year,"  that  period  Is  probably  not  reckoned,    save  .  .  . 


saving-'  but  only.'  (Cf.  Mark  13.  32,  Oreek.)  Sarepta— 
"Zarephath,"  1  Kings  17.  9,  a  heathen  village  between 
Tyre  and  Sidon.  (See  Mark  7.  24.)  38,  39.  wlien  tl»ey 
heard  these  things— these  allusions  to  the  7ieathen,  just 
as  afterwards  with  Paul  (Acts  22.21,22).  rose  up— broke 
up  the  service  irreverently  and  rushed  forth,  thrust 
liln»— with  violence,  as  a  prisoner  in  their  hands.  bro>v, 
&c.— Nazareth,  though  not  built  on  the  ridge  of  a  hill,  is 
in  part  surrounded  by  one  to  the  west,  having  several 
such  precipices.  (See  2  Chronicles  25. 12;  2  Kings  9.  33.  It 
was  a  mode  of  capital  punishment  not  unusual  among 
the  Romans  and  others.)  This  was  the  first  insult  which 
the  Son  of  God  received,  and  it  came  from  "them  of  his 
own  household!"  (Matthew  10.  36.)  30.  passing  tlirougH 
tlie  midst,  &c. — evidently  in  a  miraculous  way,  though 
per.haps  quite  noiselessly,  leading  them  to  wonder  after- 
wards what  spell  could  have  come  over  them,  that  they 
allowed  him  to  escape.  (Similar  escapes,  however,  in 
times  of  persecution,  are  not  unexampled.)  31.  down  to 
Capernaum— it  l9,y  on  the  Sea  of  Galilee  (Matthew  4. 13), 
whereas  Nazareth  lay  high. 

33-37.  Demoniac  Healed,  luiclean— the  frequency 
with  which  this  character  of  imjmriiy  is  applied  to  evil 
spirits  is  worthy  of  notice,  cried  out,  &c.— see  on  Mat- 
thew 8.  29;  Mark  3. 11.  rebuked  them,  &c.— see  on  v.  41. 
thro^vn  liini,  &c.— see  on  Mark  9.  20.  tvhat  a  word— a 
word  from  the  Lord  of  spirits. 

38-41.  Peter's  Mother-in-Law,  and  Many  Others, 
Healed.  See  on  Matthew  8.  lJ-17.  41.  suffered  them 
not  to  speak— the  marginal  reading  here  is  wrong.  Our 
Lord  ever  refused  testimony  from  devils,  for  the  very 
reason  why  they  luere  eager  to  give  it,  because  He  and 
they  would  thus  seem  to  be  one  interest,  as  His  enemies 
actually  alleged,  (See  on  Matthew  12.  24,  &c.)  See  also 
Acts  16. 16-18. 

42-44.  Jesus,  Sought  Out  at  Morning  Prayer,  and 
Entreated  to  Stay,  Declines  from  the  Urgency  of 
His  Work.  See  on  Mark  1.  35-39,  where  we  learn  how 
early  He  retired,  and  how  He  was  engaged  in  solitude 
when  they  came  seeking  Him.  stayed  him-'  were  stay- 
ing Him,'  or  sought  to  do  it.  What  a.contrast  to  the  Gada- 
renes  !  The  nature  of  His  mission  required  Him  to  keep 
moving,  that  all  might  hear  the  glad  tidings.  (Matthew 
8.  31.)  1  must,  &c.— but  duty  only  could  move  Him  to 
deny  entreaties  so  grateful  to  His  spirit. 

CHAPTER  V. 
Ver.  1-11.  Miraculous  Draught  of  Fishes— Call  of 
Peter,  James,  and  John.  Not  their  first  call,  however, 
recorded  John  1. 35-42;  nor  their  second,  recorded  Matthew 
4. 1.8-22;  but  their  third  and  last  before  their  appointment 
to  the  apostleship.  That  these  calls  were  all  distinct  and 
progressive,  seems  quite  plain.  (Similar  stages  are  ob- 
servable in  other  eminent  servants  of  Christ.)  3.  taught 
out  of  the  ship— see  on  Matthew  13.  2.  4.  for  a  draught 
—munificent  recompense  for  the  use  of  his  boat.  5.  ]>Ias- 
ter— betokening  not  surelj^  a  first  acquaintance,  but  a  re- 
lationship already  formed,  all  night— the  usual  time  of 
fishing  then  (John  21.  3),  and  even  now  Peter,  as  a  fisher- 
man, knew  how  hopeless  It  was  to  "let  down  his  net" 
again,  save  as  a  mere  act  of  faith,  "at  His  word"  of  com- 
mand, which  carried  in  it,  as  it  ever  does,  assurance  of 
success.  (This  shows  he  must  have  been  already  and  for 
some  time  a  follower  of  Christ.)  6.  net  brake— rather 
'was  breaking,'  or  'beginning  to  break,'  as  v.  7,  "begin- 
ning to  sink."  8.  depart,  &c.— Did  Peter  then  wish  Christ 
to  leave  him  7  Verily  no.  His  all  was  wrapt  up  In  Him. 
(John  6.  6.8.)  'Twas  rather,  '  Woe  is  me.  Lord  !  How  shall 
I  abide  this  blaze  of  glory?  A  sinner  such  as  I  am  is  not 
fit  company  for  Thee.'  (Cf.  Isaiah  6.6.)  10.  fear  not, 
Simon- this  shows  how  the  Lord  read  Peters  speech. 
The  more  highly  they  deemed  of  Him,  ever  tlie  more  grateful 
it  was  to  the  Redeemer's  spirit.  Kever  did  they  pain  Him  by 
inanifesting  too  lofty  conceptions  of  Him.  from  henceforth 
—marking  a  new  stage  of  their  connection  with  Christ. 
The  last  was  simply,  "I  will  make  you  fishers."  fishers 
of  men—'  What  wilt  thou  think,  Simon,  overwhelmed  by 

103 


Plticking  Corn  on  the  Sahbalh, 


LUKE  VI,  VII. 


The  Twelve  Apostles  Chown. 


this  draught  of  fishes,  when  I  shall  bring  to  thy  net 
what  will  beggar  all  this  glory?'    See  on  Matthew  4. 18. 

11.  forsook  all— They  did  this  before  (Matthew  4.  20); 
now  they  do  it  again;  and  yet  alter  the  Crucifixion  they 
are.  at  their  boats  once  more.  (John  21.  3.)  In  such  a 
business  this  is  easily  conceivable.  After  Pentecost,  how- 
ever, they  appear  to  have  finally  abandoned  their  secular 
calling. 

12-lG.  Leper  Healed.  See  on  Matthew  8.  2-4.  15.  but 
so,  &c.— See  on  Mark  1. 45. 

17-26.  Paralytic  Healed.  P^i  on  Matthew  9.  1-8. 
ir.  Pliarisecs  and  doctors  .  .  .  sitting  l»y— the  highest 
testimony  yet  borne  to  our  Lord's  growing  influence, 
and  the  necessity  increasingly  felt  by  the  ecclesiastics 
throughout  the  country  of  coming  to  some  definite  judg- 
ment regarding  Him.  po^ver  of  tUe  Lord  present— with 
Jesus,  to  Ueal  tUem— the  sick  people.  18.  liouse-top— 
the  flat  roof.  tlirougU  tUe  tiling  .  .  .  before  Jesus— See 
on  Mark  2.2.  24.  take  up  tliy  coucli—' sweet  saying! 
The  bed  had  borne  the  man;  now  the  rnan  shall  bear  the 
bed !'    [Bengel.] 

27-32.  Levi's  Call  and  Feast— See  on  Matthew  9. 9-13 ; 
and  Mark  2. 14.  30.  tlielr  scribes— a  mode  of  expression 
shbwing  that  Luke  was  writing  for  Gentiles. 

33-30.  Fasting.  See  on  Matthew  9. 14-17.  The  incon- 
gruities mentioned  in  v.  36-38  were  intended  to  illustrate 
the  dilTerence  between  the  genius  of  the  old  and  new 
economies,  and  the  danger  of  mixing  up  the  one  with  the 
othei\  As  in  the  one  case  supposed,  "the  rent  is  made 
worse,"  and  in  the  other,  "the  new  wine  is  spilled,"  so  by 
a  mongrel  mixture  of  the  ascetic  ritualism  of  the  old  with  the 
spiritual  freedom  of  the  new  economy,  both  are  disfigured  and 
destroyed.  The  additional  parable  in  v.  39,  which  is  pecu- 
liar to  Luke,  has  been  variously  interpreted.  But  the 
"new  wine"  seems  plainlj"-  to  be  the  evangelical  freedom 
which  Christ  was  introducing;  and  the  old,  the  opposite 
spirit  of  Judaism:  men  long  accustomed  to  the  latter 
could  not  be  expected  "straightway"— all  at  once — to  take 
a  liking  for  the  former;  q.  d.,  'These  inquiries  about  the 
diflerence  between  my  disciples  and  the  Pliarisees,' and 
even  John's,  are  not  surprising;  they  are  the  eflTect  of  a 
natural  revulsion  against  sudden  change,  which  time  will 
cure;  the  neiv  wine  tvill  itself  in  time  become  old,  and  so  ac- 
quire all  the  added  charms  of  antiquity.  What  lessons  does 
this  teach,  on  the  one- hand,  to  those  who  unreasonably 
cling  to  what  is  getting  antiquated;  and,  on  the  otlier,  to 
hasty  reformers  who  have  no  patience  with  the  timidity 
of  their  weaker  brethren  ! 

CHAPTER  VI. 
Ver.  1-5.  Plucking  Corn  Ears  on  Sabbath.  See  on 
Matthew  12.  1-8 ;  and  Mark  2.  23-28.  1.  Second  sabbatU 
after  tlie  first— an  obscure  expression,  occurring  here 
only,  generally  understood  to  mean,  the  first  sabbath 
after  tlie  second  day  of  unleavened  bread.  The  reasons 
cannot  be  stated  here,  nor  is  the  opinion  itself  quite  free 
from  difQculty.    5.  Lord  also— rather  'even,'  as  Mattliew 

12.  8— of  tlie  sabbath — as  naked  a  claim  to  all  the  authority 
of  Him  who  gave  the  law  at  Mount  Sinai  as  could  possibly 
be  made;  q.  d,  'I  have  said  enough  to  vindicate  the  men 
ye  carp  at  on  my  account :  but  in  this  place  w  the  Lord  of  the 
law,  and  they  have  His  sanction.'    See  on  Mark  2.  28. 

6-11.  Withered  Hand  Healed.  See  on  Matthew  12. 
9-15;  and  Mark  3.1-7.  -watclied  -ivlietlier,  &c. — in  Mat- 
thew this  is  put  as  an  ensnaring  question  of  theirs  to  our 
Lord,  who  accordingly  speaks  to  the  state  of  their  hearts,  v. 
9,  Just  as  if  they  had  spoken  it  out.  9.  good  or  evil,  save 
or  destroy— By  this  novel  way  of  putting  His  case,  our 
Lord  teaches  the  great  ethical  principle,  that  to  neglect  any 
oppwtunity  of  doing  good  is  to  incur  the  guilt  of  doing  evil ; 
and  by  this  law  He  bound  His  own  spirit.  (See  on  Mark 
3.  4.)  11.  filled  wltU  madness— the  word  denotes  sense- 
less rage  at  the  confusion  to  which  our  Lord  had  put  them, 
both  by  word  and  deed,  what  to  do  -ivitU  Jesus— not  so 
much  whether  to  get  rid  of  Him,  but  how  to  compass  it. 
(gee  on  Matthew  3.  6.) 

12-19.  The  Twelve  Apostles  Chosen— Gathebino 
104 


Multitudes— Glorious  Healings.  12, 13.  -^vent  ont-~ 
probably  from  Capernaum,  all  night  In  prayer  .  . .  and 
when  .  .  .  day,  he  called,  &c.— the  work  with  which  the 
next  day  began  shows  what  had  been  tlie  burden  of  this 
night's  devotions.  As  He  directed  His  disciples  to  pray  for 
"labourers"  just  before  sending  themselves  forth  (see  on 
Matthew  9.  37 ;  10. 1),  so  here  we  find  the  Lord  Himself  in 
prolonged  communion  with  His  Father  in  preparation 
for  the  solemn  appointment  of  those  men  who  were  to 
give  birth  to  His  Church,  and  from  whom  the  world  in  all 
time  was  to  take  a  new  mould.  How  instructive  is  this; 
13-lG.  See  on  Matthew  10.  2-4.  17.  in  tlie  plain- by  some 
rendered  'on  a  level  place,'  i.  e.,  a  piece  of  high  table- 
land, by  which  they  understand  the  same  thing,  as  "on 
the  mountain,"  where  our  Lord  delivered  the  sermon  re- 
corded by  Matthew  (5. 1),  of  which  they  take  this  follow- 
ing discourse  of  Luke  to  be  but  an  abridged  form.  But  as 
the  sense  given  in  our  version  is  the  more  accurate,  so 
there  are  weighty  reasons  for  considering  the  discourses 
dlflferent.  This  one  contains  little  more  than  a  fourth  of 
the  other;  It  has  woes  of  its  own,  as  well  as  the  beatitudes 
common  to  both ;  but  above  all,  that  of  Matthew  was 
plainly  delivered  a  good  while  before,  while  this  was 
spoken  after  the  choice  of  the  twelve;  and  as  we  know 
that  our  Lord  delivered  some  of  His  weightiest  sayings 
more  tlian  once,  there  is  no  diflficulty  in  supposing  this  to 
be  one  of  His  more  extended  repetitions;  nor  could  any- 
thing be  more  worthy  of  it.  19.  healed— kept  healing, 
denoting  successive  acts  of  mercy  till  it  went  over"a;r' 
that  needed.  There  is  something  unusually  grand  and 
pictorial  in  this  touch  of  description.  30,  21.  In  the 
Sermon  on  the  Mount  the  benediction  is  pronounced  upon 
the  "poor  in  spirit"  and  those  who  "hunger  and  thirst 
after  righteousness."  (Matthew  5.  3,  6.)  Here  it  is  simply 
on  the  "poor"  and  the  "hungry  now."  In  this  form  of 
the  discourse,  then,  our  Lord  seems  to  have  had  in  view 
^'  the  poor  of  thisivorld,  rich  in  faith,  and  heirs  of  the  king- 
dom wliich  God  hath  promised  to  them  that  love  him," 
as  these  very  beatitudes  are  paraphrased  by  James  (2.  5). 
laugh — how  charming  is  the  liveliness  of  this  word,  to 
express  what  in  Mattliew  is  called  being  "comforted!" 
separate  you — whether  from  their  Church,  by  excommu- 
nication, or  from  their  society;  both  hard  to  flesh  and 
blood.  •  33.  for  the  Son  of  man's  sake — cf.  Matthew  6.  11. 
"for  My  sake;"  and  immediately  before,  "for  righteous' 
ncss'  sake"  (v.  10).  Clirist  thus  binds  up  the  cause  of  right- 
eousness in  the  ivorld  ivith  tlie  reception  of  Himself.  33.  leap 
for  joy — a  livelier  word  than  "be  exceeding  glad"  oi 
'exult,'  Matthews.  12.  34,  35.  »lch  .  .  .  full  .  .  .  langli 
—who  have  all  their  good  things  and  joyous  feelings  here 
and  now,  in  perishable  objects,  receivetl  your  consola- 
tion— see  on  ch.  16.  25.  shall  hunger— their  inward  crav- 
ing strong  as  ever,  but  the  materials  of  satisfaction  for 
ever  gone.  36.  all  speak  -well  of  you — alluding  to  tlie 
court  paid  to  tlie  false  prophets  of  old.  (Micah  2. 11.)  For 
the  principle  of  this  woe,  and  its  proper  limits,  see  John 
15.  19.  37-36.  See  on  Matthew  5.  44-48;  7.  12;  and  14.  12-14. 
37,  38.  See  on  Matthew  7. 1,  2;  but  this  is  much  fuller  and 
more  graphic.  39.  can  the  blind,  &c. — not  in  the  Sermon 
on  the  Mount,  but  recorded  by  Matthew  in  another  and 
very  striking  connection,  ch.  15.  14.  ■40.  the  disciple,  &c. 
— q.  d.,  'The  disciple  aims  to  come  up  to  his  master,  and 
he  thinks  himself  complete  when  he  does  so:  If  you 
then  be  blind  leaders  of  the  blind,  the  perfection  of  one's 
training  under  you  will  only  land  him  the  more  certainly 
in  one  common  ruin  with  yourselves.'  41-49..  See  ou 
Matthew  7.  3-5, 16-27. 

CHAPTEE  VII. 

Ver.  1-10.  Centurion's  Servant  Healed.  See  on 
Matthew  8.  5-13.  4.  he  -was  -»vorthy,  &c.— a  testimony 
most  precious,  coming  from  those  who  probably  were 
strangers  to  the  principle  from  which  he  acted.  (Eccle- 
siastes  7. 1.)  loveth  our  nation — having  found  that  "  sal- 
vation was  of  the  Jews,"  he  loved  them  for  it.  built,  &c 
—his  love  took  this  practical  and  appropriate  form. 

11-17.  Widow  OF  Nain's  Son  Raised  to  Life.   (In  Luke 


Qtrial^s  Testimony  of  John, 


LUKE  VIII. 


His  Feet  Washed  with  Team. 


only.)  11.  Naln— a  small  village  not  elsewhere  men- 
tioned in  Scripture,  and  only  this  once  probably  visited 
by  our  Lord;  it  lay  a  little  to  the  south  of  Mount  Tabor, 
about  twelve  miles  from  Capernaum.    13.  carried  out— 

'was  being  carried  out.'  Dead  bodies,  being  ceremonially 
unclean,  were  not  allowed  to  be  buried  witliin  the  cities 
(though  the  kings  of  David's  house  were  buried  in  the 
city  of  David),  and  tlie  funeral  was  usually  on  the  same 
day  as  the  death,  only  sou,  &c.— alfecting  particulars, 
told  with  delightful  simplicity.  13, 1*.  tlic  L,ord— 'This 
sublime  appellation  is  more  usual  with  Luke  and  John 
than  Matthew;  Mark  holds  the  moan.'  [Bengel.)  saw 
her,  liad  compassion,  ttc. — Wiiat  consolation  to  thou- 
sands of  the  bereaved  lias  tliis  single  verse  carried  from 
age  to  age!  14,  15.  Wliat  mingled  majesty  and  grace 
shines  in  this  scene!  Tlie  Resurrection  and  the  Life  in 
human  flesh,  with  a  word  of  command,  bringing  back 
life  to  tlie  dead  body;  Incarnate  Compassion  summoning 
its  absolute  power  to  dry  a  widow's  tears!  16.  visited 
luis  people — more  than  bringing  back  tlie  days  of  Elijali 
and  Elisha.  (livings  17.  17-24;  2  Kings  -1.  32-o7;  and  see 
on  Matthew  15.  31.) 

lS-:i5.  The  Baptist's  Message,  the  Reply,  and  con- 
SEQUKXT  Discourse.  See  on  Matthew  11.  2-14.  29,  30. 
nud nil  tlic people tliatticard — 'on  liearing(tliis).'  These 
are  tlie  observations  of  the  Evangelist,  not  of  our  Lord. 
and  tiie  piibllcans — a  striking  clause,  justified  God, 
being  baptized,  &c. — rather, '  having  been  baptized.'  The 
nieani  ng  is,  Tlicy  acknowledged  the  Divine  wisdom  of  such 
a  preparatory  ministry  as  John's,  in  leading  them  to  Him 
M'lio  now  spake  to  them  (see  ch.  1.  16,  17);  whereas  the 
Piiarisees  and  lawyers,  true  to  themselves  in  refusing  the 
baptism  of  John,  set  at  naught  also  the  merciful  design 
of  God  in  tlie  Saviour  himself,  to  their  own  destruction. 
31-35.  tlie  Lord  said,  &c. — As  cross,  capricious  cliildren, 
invited  by  their  playmates  to  join  them  in  tlieiramuse- 
nients,  will  play  with  them  neither  at  weddings  nor 
funerals  (juvenile  imitations  of  tlie  joyous  and  mournful 
scones  of  life),  so  that  generation  rejected  botli  John  and 
'his  Jilaster:  tlie  one  because  he  was  too  unsocial— more 
like  a  demoniac  than  a  rational  man;  the  otlier,  because 
he  was  too  much  the  reverse,  given  to  animal  indul- 
gences, and  consorting  with  the  lowest  classes  of  society. 
But  the  children  of  Wisdom  recognize  and  honour  her, 
■whether  in  the  austere  garb  of  the  Baptist  or  in  the  more 
attractive  style  of  his  Master,  whether  in  the  Law  or  in 
the  Gospel,  whether  in  rags  or  in  royalty;  for  '^  the  full 
soul  loatheth  an  honeycomb,  but  totlie  hungry  soul  every  bitter 
thing  is  sweet."  (Proverbs  27.  7.) 

3()-50.  Christ's  Feet  "Washed  with  Tears.  37,  38.  a 
sinner- one  who  had  led  a  profligate  life.  N.  B.— There  is 
no  ground  tvhatever  for  the  popular  notion  that  thi^  woman 
tc(is  Mary  Magdalene,  nor  do  we  know  what  her  name  was. 
See  on  ch.  8.  2.  an  alabaster  box  of  ointment — a  per- 
fume-vessel, in  some  cases  very  costly  (John  12.  5).  'The 
ointment  has  here  a  peculiar  interest,  as  the  offering  by 
a  penitent  of  what  had  been  an  accessory  in  her  unhal- 
lowed work  of  sin.'  [Alford.]  at  Iiis  feet  behind  him— 
the  posture  at  meals  being  a  reclining  one,  with  the  feet 
out  behind,  began  to  wash,  &c.— to '  water  wi  tli  a  shower.' 
The  tears,  which  were  quite  involuntary,  poured  down  in 
a  flood  upon  His  naked  feet,  as  slie  bent  down  to  kiss 
them;  and  deeming  tliem  rather  fouled  than  waslied  by 
this,  she  hastened  to  wipe  them  ott'  with  the  only  towel 
she  had,  the  long  tresses  of  her  own  hair,  'with  which 
slaves  were  wont  to  wash  their  masters'  feet.'  [Stier.] 
kissed— the  word  signifies  '  to  kiss  fondly,  to  caress,'  or  to 
'klssiigain  and  again,'  wlilcli  v.  15  shows  is  meant  here, 
Wliat  prompted  this?  Much  love,  springing  from  a  sense 
of  much  forgiveness.  So  says  He  who  knew  her  heart,  v.  47. 
Where  she  iiad  met  witli  Christ  before,  or  wliat  words  of 
Ills  had  brought  life  to  her  dead  heart  and  a  sense  of  Di- 
viTie  pardon  to  her  guilty  soul,  we  know  not.  But  proba- 
bly she  was  of  tlie  crowd  of"  publicans  and  sinners'"  whom 
Incarnate  Compassion  drew  so  often  around  Him,  and 
heard  from  His  lips  some  of  tliose  word-a  such  as  never 
man  siiakc,  "Come  unto  me,  all  ye  that  labour,"  &c.  No 
personal  interview  had  up  to  this  time  taken  place  be- 


tween them  ;  but  she  could  keep  her  teeiings  no  longer  to 
herself,  and  having  found  her  way  to  Him  (and  entered 
along  with  him,  v.  45),  they  burst  fortli  in  this  surpassing 
yet  most  artless  style,  as  if  her  whole  soul  would  go  out  to 
Him.  39.  tlie  Pharisee  —  who  liad  formed  no  definite 
opinion  of  our  Lord,  and  invited  Him  apparently  to  ob- 
tain materials  for  a  judgment,  spake  within  himself, 
&c.— 'Ha!  I  have  Him  now;  He  plainly  knows  nothing 
of  tlie  person  He  allows  to  touch  Him,  and  so.  He  can  be 
no  propliet.'  Not  so  fast,  Simon;  thou  hast  not  seen 
througli  thy  Guest  yet,  but  He  hath  seen  through  thee. 
40-4:3.  Like  Nathan  witli  David,  our  Lord  conceals  His 
home-thrust  under  the  veil  of  a  parable,  and  makes  His 
liost  himself  pronounce  upon  the  case.  The  two  debtors 
are  the  woman  and  Simon ;  the  criminality  of  tiie  one 
was  ten  times  that  of  the  other  (in  tlie  proportion  of  "500" 
to  "50");  but  both  being  equally  insolvent,  both  are  with 
equal  frankness  forgiven;  and  Simon  is  made  to  own 
tliat  the  greatest  debtor  to  forgiving  mercy  will  cling  to 
her  Divine  Benefactor  witli  the  deepest  gratitude.  Does 
our  Lord  then  admit  that  Simon  was  a  forgiving  man? 
Let  us  see.  45-47.  I  entered  .  .  .  no  watei- — a  compli- 
ment to  guests.  Was  this  "much  love?"  Was  it  anyf 
no  kiss— of  salutation.  How  much  love  was  here  ?  Any 
at  all  f  -with  oil  .  .  .  not  anoint— even  common  olive-oil 
in  contrast  witli  the  woman's  "  ointment"  or  aromatic  bal- 
sam. Wliat  evidence  was  thus  aflforded  of  an.y  feeling 
which  forgiveness  prompts?  Our  Lord  speaks  this  with 
delicate  politeness,  as  if  hurt  at  tiiese  inattentions  of  His 
host,  which  tliough  not  invariably  shown  to  guests,  were 
the  customary  marks  of  studied  respect  and  regard.  The 
inference  is  plain — only  one  of  the  debtors  xvns  really  for- 
given, though  in  the  first  instance,  to  give  room  for  the 
play  of  withheld  feelings,  the  forgiveness  of  both  is  sup- 
posed in  the  parable,  her  sins  ■»vhlcli  arc  many—'  those 
many  sins  of  hers,'  our  Lord,  who  admitted  liow  much 
moresheowed  than  the  Pharisee,  now  proclaims  in  nalted 
terms  the  forgiveness  of  her  guilt,  for — not  because,  as  if 
love  were  the  cause  of  forgiveness,  but '  inasmuch  as,'  or 
'in  proof  of  which.'  The  latter  clause  of  the  verse,  and 
the  whole  structure  of  the  parable,  plainly  show  tliis  to 
be  the  meaning,  little  forgiven  .  .  .  loveth  little  — 
delicately  ironical  intimation  of  no  love  and  no  forgiveness 
in  tlie  present  case.  48.  said  unto  her,  &c. — an  unsought 
assurance,  usually  springing  up  unexpected  in  the  midst 
of  active  duty  and  warm  affections,  while  often  it  flies 
from  those  who  mope  and  are  paralyzed  for  want  of  it. 
49,  50.  they  that  sat  .  .  .  who  Is  this  T  &c.— no  wonder 
they  were  startled  to  hear  One  who  was  reclining  at  the 
same  couch,  and  partaking  of  the  same  hospitalities  with 
themselves,  assume  the  awful  prerogative  of  'even  for- 
giving sins.'  But  so  far  from  receding  from  this  claim,  or 
softening  it  down,  our  Lord  only  repeats  it,  with  two  pre- 
cious additions:  one,  announcing  what  was  the  one  secret 
of  the  "  forgiveness"  she  had  experienced,  and  which  car- 
ried "salvation"  in  its  bosom;  the  other,  a  glorious  dis- 
missal of  her  in  that  "  peace"  which  she  had  already  felt, 
but  is  now  assured  she  has  His  full  warrant  to  enjoy ! 
This  wonderful  scene  teaches  two  very  weighty  truths  : 
(1.)  though  there  be  degrees  of  guilt,  insolvency,  or  inability  to 
tvipe  out  the  dishonour  done  to  God,  is  common  to  all  sinncis. 
(2.)  As  Clirist  is  the  Great  Creditor  to  whom  all  debt,  whether 
great  or  small,  contracted  by  sinners  is  owing,  so  to  Him  be- 
longs the  prerogative  of  forgiving  it.  This  latter  truth  is 
brought  out  in  the  structure  and  application  of  the  present 
parable  as  it  is  nowhere  else.  Either  then  Jesus  was  a 
blaspheming  deceiver,  or  He  is  God  manifest  in  the  flesh. 

CHAPTER   VIII. 

Ver.  1-3.  A  Galilean  Circuit,  with  the  Twelvh 
and  certain  Minlstekino  Women.  (In  Luke  only.) 
went—'  travelled,' '  made  a  progress'— throughout  everjr 
city  and  village— '  through  town  and  village'— preach- 
ing, iVrc- the  Prince  of  itinerant  preachers  scattering  far 
and  wide  the  seed  of  the  Kingdom,  certain  tvomcn 
healed.  Ac— on  wlioni  He  li.'ul  the  double  claim  of  having 
brought  healing  to  tlieir  bodies  and  new  life  to  their 

105 


Ckriii  Ministered  to  by  Women. 


LUKE  IX. 


Peter's  Confession  of  Christ 


souls.  Drawn  to  Him  by  an  attraction  more  than  mag- 
netic, tiiey  accompany  Him  on  tliis  tour  as  His  almoners 
— ministering  unto  Him  of  tlieir  substance.  Blessed  Sa- 
viour! It  melts  us  to  see  Thee  living  upon  the  love  of 
Thy  ransomed  people.  That  they  bring  Thee  their  poor 
offerings  we  wonder  not.  Thou  hast  sown  unto  them 
spiritual  things,  and  they  think  it,  as  well  they  might,  a 
small  thing  that  Thou  shouldst  reap  their  carnal  things. 
(1  Corinthians  9. 11.)  But  dost  Thou  take  it  at  their  hand, 
and  subsist  upon  it?  "Oh  the  depth  of  the  riches"— of  this 
poverty  of  His  !  Mary  Magdalene— i.  e.,  probably,  oiMag- 
dala,  on  wliich  see  Matthew  15.  39.  -went- i-ather  'had 
gone.'  seven  devils— (Mark  16. 9.)  It  is  a  great  wrong  to 
this  honoured  woman  to  identify  her  with  tlie  once  profli- 
gate woman  of  ch.  7. 37,  and  to  call  all  such  penitents  3fag- 
dalencs.  The  mistalje  has  arisen  from  confounding  un- 
happy demoniacal  possession  with  the  conscious  enter- 
tainment of  diabolic  impurity,  or  supposing  the  one  to 
have  been  afflicted  as  a  punishment  for  the  other— for 
which  there  is  not  the  least  scriptural  ground.  Joanna, 
wife  of  CUuxa,  Herod's  ste^vard— If  the  steward  of  such 
a  godless,  cruel  and  licentious  wretch  as  Herod  Antipas 
(see  on  Mark  G.  14,  &c.)  differed  greatly  from  himself,  his 
post  would  be  no  easy  or  enviable  one.  That  ho  was  a 
disciple  of  Christ  is  very  improbable,  though  he  might  be 
favourably  disposed  towards  Him.  But  what  we  know 
not  of  him,  and  may  fear  he  wanted,  we  are  sure  his  wife 
possessed.  Healed  either  of  "  evil  spirits"  or  of  some  one 
of  the  "infirmities"  here  referred  to— the  ordinary  dis- 
eases of  humanity — she  joins  in  the  Saviour's  train  of 
grateful,  clinging  followers.  Of  "Susanna,"  next  men- 
tioned, we  know  nothing  but  tlie  name,  and  that  here 
onlj%  But  her  services  on  this  memorable  occasion  have 
immortalized  her  name.  "  Wheresoever  this  gospel  siiall 
be  preached  throughout  the  wliole  world,  this  also  that 
she  hath  done,"  in  ministering  to  the  Lord  of  her  sub- 
stance on  His  Galilean  tour,  "shall  be  spoken  of  as  a  me- 
morial of  her."  (Mark  1-1.9.)  many  others— i.e.,  many 
other  healed  women.  What  a  train!  and  all  ministering 
unto  Him  of  their  substance,  and  He  allowing  them  to 
do  it  and  subsisting  upon  it!  'He  who  was  the  support 
of  the  spiritual  life  of  His  people  disdained  not  to  be  sup- 
I)orted  by  them  in  the  body.  He  was  not  ashamed  to  pen- 
etrate so  far  into  the  depths  of  poverty  as  to  live  upon  the 
alms  of  love.  He  only  fed  others  miraculously;  for  Him- 
self, He  lived  upon  the  love  of  His  people.  He  gave  all 
things  to  men,  His  brethren,  and  received  all  things  from 
them,  enjoying  thereby  the  pure  blessing  of  love:  which 
is  then  only  perfect  when  it  is  at  the  same  time  both  giv- 
ing and  receiving.  Who  could  invent  such  things  as 
these  ?  '  It  was  necessary  to  live  in  this  manner  tJiat  U  might 
be  so  recorded,.''    [OiiSHAUSEN.] 

4-18.  Parable  of  the  Sower.— See  on  Mark  4.  3-9, 14- 
20.  le.  IVo  man,  &c.— See  on  Matthew  5. 15,  of  whicli  this 
is  nearly  a  repetition.  15.  For  nothing,  &c.— See  on  cli. 
12.  2.  18.  liow  ye— in  Mark  4.  24,  "what  ye  hear."  The 
one  implies  the  other.  The  precept  is  very  weighty, 
seemetli  to  have— or,  '  thinketh  that  he  hath'  (Margin), 
The  "having"  of  Matthew  13. 12 (on  which  see),  and  this 
'  thinking  he  hath,'  are  not  different.  Hanging  loosely  on 
him,  and  not  appropriated,  it  is  and  is  not  his. 

19-21.  His  Mother  and  Brethren  desire  to  Speak 
WITH  Him.— See  on  Mark  12.  46-50. 

22-25.  Jesus,  crossing  the  Lake,  Stills  the  Storm.— 
See  on  Matthew  8.  23-27,  and  Mark  4.  35-41.  33.  filled- 
lit., '  were  getting  filled,'  i.  e.,  those  who  sailed ;  meaning 
that  their  ship  was  so. 

26-39.  Demoniac  of  Gadara  Healed.— See  on  Mat- 
thew 8.  28-34;  and  Mark  5. 1-20. 

40-56.  Jairus'  Daughter  Raised,  and  Issue  of  Blood 
Healed.— See  on  Matthew  9. 18-26 ;  and  Mark  5. 21-43.  40. 
gladly  received  liim,  for  ...  all  waiting  him— The 
abundant  teaching  of  that  day  (in  Matthew  13. :  and  see 
Mark  4.  36),  had  only  whetted  the  people's  appetite;  and 
disappointed,  as  would  seem,  that  He  had  left  them  in  the 
evening  to  cross  the  lake,  they  remain  hanging  about  the 
beach,  having  got  a  hint,  probably  through  some  of  His 
disciples,  that  He  would  be  back  the  same  evening.  Per- 
106 


haps  they  witnessed  at  a  distance  the  sudden  calming  of 
the  tempest.  Here  at  least  they  are,  watching  for  His  re- 
turn, and  welcoming  Him  to  the  shore.  The  tide  of  His 
popularity  was  now  fast  rising.  45.  Who  touched  n»el 
— 'Askest  Thou,  Lord,  who  touched  Thee?  Rather  ask 
who  touched  Thee  not  in  such  a  throng.'  46.  somebodjr 
tonched- yes,  the  multitude  "thronged  amd pressed  Him  " 
—"  they  jostled  against  Him,"  but  all  involuntarily;  they 
were  merely  carried  along  ;  but  one,  one  only—"  somebody 
touched  Him,"  with  the  conscious,  voluntary,  dependent 
touch  of  faith,  reaching  forth  its  hand  expressly  to  have 
contact  with  Him.  This  and  this  only  Jesus  acknow- 
ledges and  seeks  out.  Even  so,  as  the  Church  Father  Au- 
GUSTin  long  ago  said,  multitudes  still  come  similarly  close  to 
Christ  in  the  means  of  grace,  but  all  to  no  purpose,  being  only 
sucked  into  the  ci'owd.  The  voluntary,  living  contact  of 
faith  is  that  electric  conductor  which  alone  draws  virtue 
out  of  Him.  4T.  declared  before  all — this,  though  a  great 
trial  to  the  shrinking  modesty  of  the  believing  woman, 
was  just  what  Clirist  wanted  in  dragging  her  forth,  her 
public  testimony  to  the  facts  of  her  case— both  her  disease, 
with  her  abortive  efforts  at  a  cure,  and  the  instantaneous 
and  perfect  relief  which  her  touch  of  the  Great  Healer  had 
brought  her.    55.  give  her  meat— See  on  Mark  5.  43. 

CHAPTEE    IX. 

Ver.  1-6.  Mission  of  the  Twelve  Apostles.  See  on 
INIatthew  10. 1-15.  1.  power  and  autliority — He  both  qual- 
ified and  authorized  them. 

7-9.  Herod  Trckjbled  at  what  he  Hears  of  Christ, 
Desires  to  See  Him.  See  on  Mark  6.  14-30.  7.  per- 
plexed— 'at  a  loss,'  'embarrassed'  —  said  of  some  that 
John  -vvas  risen— among  many  opinions,  this  was  the 
one  which  Herod  himself  adopted,  for  the  reason,  no 
doubt,  mentioned  on  Mark  6.  14 — desired  to  see  him— but 
did  not,  till  as  a  prisoner  He  was  sent  to  him  by  Pilate 
just  before  His  death,  as  we  learn  from  ch.  23.  8. 

10-17.  On  the  Return  of  the  Twelve,  Jesus  retires 
WITH  them  to  Bethsaida,  and  there  Miraculously 
Feeds  Five  Thousand.    See  on  Mark  6.  31-44. 

18-27.  Peter's  Confession  of  Christ— Our  Lord's 
First  Explicit  Announcement  of  His  Approaching 
Death,  and  Warnings  Arising  Out  of  it.  See  on  Mat- 
thew 16.  13-28 ;  and  Mark  8.  34.  34.  will  save—'  is  minded 
to  save,'  bent  on  saving.  Tiie  pith  of  this  maxim  de- 
pends—as often  in  such  weighty  sayings  (for  example, 
"  Let  the  dead  bury  the  dead,'"  Matthew  8.  22)— on  the 
double  sense  attached  to  the  word  "life,"  a  lower  and  a 
higher,  the  natural  and  the  spiritual,  temporal  and  eter- 
nal. An  entire  sacrifice  of  the  lower,  or  a  willingness  to 
make  it,  is  indispensable  to  the  preservation  of  the  higher 
life;  and  he  who  cannot  bring  himself  to  surrender  the 
one  for  the  sake  of  the  other  shall  eventually  lose  both. 
36.  ashamed  of  me  and  of  my  words — the  sense  of 
shame  is  one  of  the  strongest  in  our  nature,  one  of  the 
social  affections  founded  on  our  love  of  reputation,  which 
causes  instinctive  aversion  to  what  is  fitted  to  lower  it, 
and  was  given  us  as  a  preservative  from  all  that  is  prop- 
erly shameful.  When  one  is,  in  this  sense  of  it,  lost  to 
shame,  he  is  nearly  past  hope.  (Zechariah  8.  5;  Jeremiah 
6.15;  3.3.)  But  when  Christ  and  "His  words  "—Chris- 
tianity, especially  in  its  more  spiritual  and  uncompro' 
mising  features— are  unpopular,  the  same  instinctive  de- 
sire to  stand  xvellimth  others  begets  the  temptation  to  be 
ashamed  of  Him,  which  only  the  '  expulsive  power '  of  a 
higher  affection  can  effectually  counteract.  Son  of  man 
he  ashamed  -ivhen  he  cometh,  &c. — He  will  render  to  that 
man  his  own  treatment;  £le  will  disown  him  before  the 
most  august  of  all  assemblies,  and  put  him  to  "sAameand 
everlasting  con^emp^."  (Daniel  12. 2.)  '  Oh  shame,  to  be  put 
to  shame  before  God,  Christ,  and  angels!'  [Bengel.]  37. 
not  taste  of  death  till  they  see  the  kingdom  of  God — 
"see  it  come  with  power"  (Mark  9. 1);  or  see  "the  Son  ot 
man  coming  in  His  kingdom  "  (Matthew  16.  28).  The  ref- 
erence, beyond  doubt,  is  to  the  firm  establishment  and 
victorious  progress,  in  the  lifetime  of  some  then  present, 
of  that  new  Kingdom  of  Christ,  which  was  destined  to 


The  Transfiguration  of  Christ. 


LUKE   IX. 


Demoniac  and  Lunatic  Boy  ITealea. 


work  the  greatest  of  all  changes  on  this  earth,  and  be  the 
grand  pledge  of  His  final  coming  in  glory. 

2R-3«.  Jesus  Transfigcked.  28.  an  eiglit  days  after 
tUese  sayings  — Including  the  day  on  which  this  was 
Kpoken  and  that  of  the  Transflguralion.  Matthew  and 
Mark  say  "after  six  daj-s,"  excluding  these  two  days. 
As  the  "sayings"  so  definitely  connected  with  the 
Transfiguration  scene  are  those  announcing  His  death 
— *it  which  Peter  and  all  the  Twelve  were  so  startled 
and  scandalized— so  this  scene  was  designed  to  show  to 
the  eyes  as  well  as  the  heart  how  r/loriotis  that  death 
■was  in  the  view  of  Heaven.  Peter,  James,  and  JoUn— 
partners  before  in  secular  business;  now  sole  witnesses 
of  the  resurrection  of  Jairus'  daughter  (Mark  5.  37), 
the  Transfiguration,  and  the  Agony  in  the  garden  (Mark 
H.  33).  a  inunntain— not  Tabor,  according  to  long  tra- 
dition, with  which  the  facts  ill  comport,  but  some  one 
near  the  lake,  to  pray— for  the  period  He  had  now 
reached  was  a  critical  and  anxious  one.  (See  on  Matthew 
16. 13.)  But  who  can  adequately  translate  those  "strong 
cryings  and  tears?"  Methinks,  as  I  steal  by  His  side,  I 
hear  from  Him  these  plaintive  sounds, '  Lord,  Who  hnth 
believed  Our  report?  I  am  come  unto  Mine  own  and 
Mine  own  receive  Me  not;  I  am  become  a  stranger  unto 
My  brethren,  an  alien  to  My  mother's  children:  Consider 
Mine  enemies,  for  they  are  many,  and  they  hate  Me  with 
cruel  hatred.  Arise,  O  Lord,  let  not  man  prevail.  Thou 
that  dwellest  between  the  cherubim,  shine  forth:  Show 
Me  a  token  for  good:  Father,  glorify  Thy  name.'  39.  as 
He  prayed,  tlie  fashion,  &c.— before  He  cried  He  was 
answered,  and  whilst  He  was  yet  speal^ng  He  was  heard. 
Blessed  Interruption  to  prayer  tliis!  Thanks  to  God, 
transfiguring  manifestations  are  not  quite  strangers  here. 
Ofttimes  in  the  deepest  depths,  out  of  groanings  which 
cannot  be  uttered,  God's  dear  children  are  suddenly 
transported  to  a  kind  of  heaven  upon  earth,  and  their 
soul  is  made  as  the  chariots  of  Aminadab.  Their  pray- 
ers fetch  down  such  light,  strength,  holy  gladness,  as 
make  their  face  to  shine,  putting  a  kind  of  celestial 
radiance  upon  it.  (2  Corinthians  3.  18,  with  Exodus  31. 
20-3.5.)  raiment  -wliite,  &c.— JIatthcw  says,  "  His  face  did 
shine  as  the  sun"  (17.  2),  and  INIark  says  "  His  raiment  be- 
came shining,  exceeding  white  as  snow,  so  as  no  fuller  on 
earth  can  white  them"  (9.  2).  The  light,  then,  it  would 
seem,  shone  not  upon  Him  from  ivilhout,  but  out  of  Him 
from  within;  He  was  all  irradiated,  was  in  one  blaze  of 
celestial  glory.  What  a  contrast  to  that  "visage  more 
marred  than  men,  and  His  form  than  the  sons  of  men  !" 
(Isaiali  52.  11.)  30,  31.  tliere  talked  wltli  Him  two  men 
.  .  .  Kloses  and  Ellas  .  .  .  appeared  in  glory —  '  Who 
would  have  believed  these  were  not  angels  had  not  their 
human  names  been  subjoined?'  [Bengel.]  (Cf.  Acts  1. 10; 
Mark  Itj.  5.)  Moses  represented  "the  law,"  Elijah  "the 
prophets,"  and  both  together  the  whole  testimony  of  the 
Old  Testament  Scriptures,  and  the  Old  Testament  saints, 
to  Christ;  now  not  borne  in  a  book,  but  l)y  living  men,  not 
to  a  coming,  but  a  come  Messiah,  visibly,  for  they  "ap- 
peared," and  audibli/,  for  they  "spake."  spalte — 'were 
speaking.'  of  Itis  decease— 'departure;'  beautiful  eu- 
phemism (softened  term)  for  death,  which  Peter,  who 
witnessed  the  scene,  uses  to  express  his  own  expected 
death,  and  the  use  of  which  single  term  seems  to  have 
recalled  the  whole  by  a  sudden  rush  of  recollection,  and 
occasioned  that  delightful  allusion  to  this  scene  which 
wfe  find  In  2  Peter  1.  15-18.  wltlch  Uc  sUould  acc-oinpIisU 
— 'was  to  fulfil.'  at  Jerusalem— Mark  the  historical  cha- 
racter and  local  features  which  Christ's  death  assumed  to 
these  glorified  men— as  important  as  It  is  charming— and 
Bce  on  ch.  2.  11.  What  now  may  be  gathered  from  tliis 
statement?  (1.)  That  a  dying  Messiah  is  the  great  article  of 
the  true  Jewish  theology.  For  a  long  time  the  Chin'ch  had 
fallen  clean  away  from  the  faith  of  this  article,  and  even 
from  a  preparedness  to  receive  it.  But  here  we  have  that 
Jewel  raked  out  of  the  dunghill  of  Jewish  traditions,  and 
by  the  true  representatives  of  the  Churdi  of  old  made  the 
one  sul)ject  of  talk  with  Christ  himself.  (2.)  The  adoring 
gratitude  of  glorijied  men  for  His  undertaking  to  accomplish 
ntc/i  a  decease;  their  felt  dependence  upon  U  for  the  glory  in 


which  they  appeared  ;  tnevt  profound  interest  in  the  progress 
of  it ,  .heir  humble  solaces  and  encouragements  to  go  through 
with  it;  and  their  sense  of  its  peerless  and  overwhelming  glory, 
'Go,  matchless,  adored  One,  a  Lamb  to  the  slaughter! 
rejected  of  men,»but  chosen  of  God  and  precious;  dishon- 
oured, abhorred,  and  soon  to  be  slain  by  men,  but  wor- 
shipped by  cherubim,  ready  to  be  greeted  by  all  heaven. 
In  virtue  of  that  decease  we  are  here;  our  all  is  suspended 
on  it  and  wrapped  up  in  it.  Thine  every  step  is  watched 
by  us  with  inefliible  interest;  and  though  it  were  too  high 
an  honour  to  us  to  be  permitted  to  drop  a  word  of  cheer 
into  that  precious  but  now  clouded  spirit,  yet,  as  the  first- 
fruits  of  harvest,  the  very  joy  set  before  Him,  we  cannot 
choose  but  tell  Him  that  what  is  the  depth  of  shame  to 
Him  is  covered  with  glory  in  the  eyes  of  Heaven,  that  the 
Cross  to  Him  is  the  Crown  to  us,  that  that  "decease"  is 
all  our  salvation  and  all  our  desire.'  And  who  can  doubt 
tliat  such  a  scene  did  minister  deep  cheer  to  that  spirit? 
'Tis  said  they  "talked"  not  to  Him,  but  "with  Him:"  and 
if  they  told  Him  how  glorious  His  decease  was,  might  He 
not  fitly  reply,  '  I  know  it,  but  your  voice,  as  messengers 
from  heaven  come  down  to  tell  it  me,  is  music  in  mine 
ears.'  33.  and  -wlien  tliey  were  awake — so,  certainly, 
the  most  commentators :  but  if  we  translate  literally,  it 
should  be  ^but  having  kept  awake.'  [Meyer,  Alford.] 
Perhaps  *  having  roused  themselves  up'  [Olshausen]  may 
come  near  enough  the  literal  sense;  but  from  the  word 
used  we  can  gather  no  more  tlian  that  they  shook  off  their 
droit'siness.  It  was  night,  and  the  Lord  seems  to  have 
spent  the  whole  night  on  the  mountain  (v.  37).  sa-*v  his 
glory,  &c.— the  emphasis  lies  on  "saw,"  qualifying  them 
to  become  "eye-witnesses  of  His  majesty"  (2  Peter  1.16). 
33.  tliey  departejl— Ah !  bright  manifestations  in  this 
vale  of  tears  are  always  "departing"  manifestations.  34, 
35.  a  clomd— not  one  of  our  watery  clouds,  but  the  Slie- 
kinah-cloud  (see  on  Matthew  23.  39),  the  pavilion  of  the 
manifested  presence  of  God  with  His  people,  what  Peter 
calls  "  the  excellent"  or  "  magnificent  glory"  (2  Peter  1. 17). 
a  voice— "sKcft  a  voice,"  says  Peter  emphatically;  "and 
this  voice  (he  adds)  we  heard  when  we  were  with  Him  in 
the  holy  mount."  (2  Peter  1.  17,  18.)  my  beloved  Son 
.  .  .  liear  Him — reverentially,  implicitly,  alone.  30.  Jesus 
found  alone— Moses  and  Elias  are  gone.  Their  work  is 
done,  and  they  have  disappeared  from  the  scene,  feeling 
no  doubt  with  their  fellow-servant  the  Baptist,  "He  must 
increase,  but  I  must  decrease."  The  cloud  too  is  gone, 
and  the  naked  majestic  Christ,  braced  in  spirit,  and  en- 
shrined in  the  reverent  afTection  of  His  disciples,  is  left— 
to  suITer !  kept  it  close— feeling,  for  once  at  least,  that 
such  tilings  were  unmeet  as  yet  for  the  general  gaze. 

37-45.  Demoniac  and  Lunatic  Boy  Healed— Christ's 
Second  Explicit  Announcement  of  His  Death  and 
PvESURRECTiON.— See  on  Mark  9. 14-32.  43-45.  themiglity 
po-*ver  of  God—'  the  majesty'  or  '  mightiness'  of  God  in 
this  last  miracle,  the  Transfiguration,  &c. ;  the  Divine 
grandeur  oi C\xv\si  rising  upon  them  daily.  By  comparing 
Matthew  17.  22,  and  Mark  9.  30,  we  gather  that  this  had 
been  the  subject  of  conversation  between  the  Twelve  and 
their  Master  as  they  journeyed  along,  these  sayings— 
not  what  was  passing  between  them  about  His  grandeur 
[Meyer,  &c.],  but  what  He  was  now  to  repeat  for  the 
second  time  about  His  suflerings  [De  Wette,  Stier, 
Alford,  &c.]  ;  q.  d., '  Be  not  carried  oflTyour  feet  by  all  this 
grandeur  of  Mine,  but  bear  In  mind  what  I  have  already 
told  you,  and  now  distinctly  repeat,  that  that  Sun  In 
whose  beams  ye  now  rejoice  is  soon  to  set  in  midnight 
gloom.'  "The  Son  of  man,"  says  Christ,  "into  the  hands 
of  nie/i"- a  remarkable  antithesis  (also  in  Matthew  17.  22, 
and  Mark  9.  31).  and  tliey  feared— '  insomuch  that  they 
feared.'  Their  most  cherished  ideas  were  so  completely 
dashed  by  such  announcements,  that  they  were  afraid  of 
laying  themselves  open  to  rebuke  by  asking  Him  any 
questions. 

4(5-48.  Strife  among  the  Twelve,  who  should  bb 
Greatest— John  Hebuked  fob  Exclusiveness.  40- 
48.  See  on  Matthew  18.  1-5.  40,  50.  John  answered,  «S:o. 
—The  link  of  connection  here  with  the  foregoing  context 
lies  in  the  words  "in  My  name"  (r.  48).    'Oh.as  to  that 

107 


Tie  Re/'Mol  of  the  Samaritans. 


LUKE  X. 


The  Jl/isswn  of  the  Seventy. 


(said  John,  young,  warm,  bat  not  sufficiently  apprehend- 
ing Christ's  teacliing  in  these  things),  we  saw  one  cast- 
ing out  devils  "in  Thy  name,"  and  we  forbade  him: 
Were  we  wrong?'  'Ye  were  wrong.'  'But  we  did  "be- 
cause he  followeth  not  us."  '  '  No  matter.  For  (1.)  "  There 
is  no  man  which  shall  do  a  miracle  in  my  name  that  can 
lightly  (or  '  soon')  speak  evil  of  Me,"  Mark  9.  39.  And  (2.) 
If  such  a  person  cannot  be  supposed  to  he  "against  us," 
you  are  to  hold  him  "/or  us." '  Two  principles  of  im- 
mense importance.  Christ  does  not  say  this  man  should 
not  have  followed  "with  them,"  but  simply  teaches  how 
he  was  to  be  regarded  though  he  did  not— a.s  a  reverer  of 
His  name  and  a  promoter  of  His  cause.  Surely  this  con- 
demns not  only  those  horrible  attempts  by  force  to  shut 
up  all  witliin  one  visible  pale  of  discipleship,  which  have 
deluged  Christendom  with  blood  in  Christ's  name, 
but  the  same  spirit  in  its  milder  form  of  proud  ecclesi- 
astic scowl  upon  all  who  "  after  the  form  which  they  call 
a  sect  (as  the  word  signifies,  Acts  24.  U),  do  so  worship  the 
God  of  their  fathers."  Visible  unity  in  Christ's  Church 
is  devoutly  to  be  sought,  but  this  is  not  the  way  to  it.  See 
the  noble  spirit  of  Moses,  Numbers  11.  24-29. 

51-56.    The  Pekiod  of  His  Assumption  Approaching, 
Christ  takes  His  Last  Leave  of  Galilee— The  Sa- 
maritans Refuse  to  Receive  Him.    51.  tlie  time  was 
come— rather, '  the  days  were  being  fulfilled,'  or  approach- 
ing their  fulfilment — tliat  lie  should  be  received  up — 
'of  His   assumption,'    meaning   His   exaltation   to  the 
Father;  a  sublime  expression,  taking  the  sweep  of  His 
whole  career,  as  if  at  one  bound  He  was  about  to  vault 
into   glory.    The  work   of  Christ  in    the   flesli    is   here 
divided  into  two  great  stages ;  all  that  preceded  tliis  be- 
longing to  the  one,  and  all  that  follows  it  to  the  other. 
During  tlie  one.  He  formally  "came  to  His  own,"  and 
"  would  ?iave  gathered  them:"  during  the  other,  the  awful 
consequences  of  "His  own  receiving  Him  not"  rapidly  re- 
vealed themselves.  Ue  steadfastly  set  lils  face — the  "He" 
here  is  emphatic— 'He  Himself  then.'    See  His  own  pro- 
phetic language,  "I  have  set  my  face  like  a  flint,"  Isaiah 
50.7.    go  to  Jerusalem— as  His  goal,  but  including  His 
preparatory  visits  to  it  at  tlie  feasts  of  tabernacles  and 
of  dedication  (John  7.  2, 10;  and  10.  22,  23),  and  all  the  in- 
termediate movements  and  events.    5'Z.  messengers  be- 
fore his  face  ...  to  make  ready  for  Iiim — He  liad  not 
done  this  before ;  but  now,  instead  of  avoiding.  He  seems 
to  court  publicity— all  now  hastening  to  maturity.  53.  did 
uot  receive  Him,  because,  &c. — the  Galileans,  in  going 
to  the  festivals  at  Jerusalem,  usually  took  the  Samaritan 
route  [JosEPHUS,  Antiquities,  20.  6. 1],  and  yet  seem  to  have 
met  with  no  such  inhospitality.    But  if  they  were  asked 
to  prepare  quarters  for  the  Messiah,  in  the  person  of  one 
whose  "face  was  as  thougli  lie  would  go  to  Jerusalem," 
their  national  prejudices  would  be  raised  at  so  marked  a 
slight  upon  their  claims.    (See  on  John  4.  20.)    54.  James 
aud  Johu— not  Peter,  as  we  should  have  expected,  btit 
those  "sons  of  thunder"  (Mark  3. 17),  who  afterwards  would 
have  all  the  highest  honours  of  the  Kingdom  to  them- 
selves, and  tlie  younger  of  whom   had    been    rebuked 
already  for  his  exclusiveness  {v.  49, 50).    Yet  this  was  "  the 
disciple  whom  Jesus  loved,"  while  the  other  willingly 
drank  of  His  Lord's  bitter  cup.    (See  on  Mark  10.  3S-40  and 
Acts  12.  2.)    That  same  fiery  zeal,  in  a  mellowed  and  hal- 
lowed form,  in  the  beloved  disciple,  we  find  in  2  John 5. 10 
and  3  John  10.    fire  ...  as  Ellas— a  plausible  case,  occur- 
ring also  in  <Sramaria.  (2  Kings  1. 10-12.)  55,  56.  Itnow  uot 
tvhat  spirit,  &c.— 'The  thing  ye  demand,  though  in  keep- 
ing with  the  legal,  is  unsuited  to  the  genius  of  the  evan- 
gelical disipenHVilion.''    The  sparks  of  wnholy  indignation 
would  seize  readily  enough  on  this  example  of  Elias, 
though  our  Lord's  rebuke  (as  is  plain  from  v.  56)  is   di- 
rected to  tlie  principle  involved  rather  than  the  animal 
heat  which  doubtless  prompted  the  reference.    'It  is  a 
golden  sentence  of  Tillotson,   Let   us  never  do  anything 
for  religion  whicli  is  contrary  to  religion.'  [Webster  and 
Wilkinson.]    for  the  Son  of  nuan,  &c.— a  saj'ing  truly 
Divine,  of  which  all  His  miracles— for  salvation,  never  de- 
Btruction- were  one  continued  illustration,    went  to  an- 
other—illustrating His  own  precept,  Matthew  10.  23. 
108 


57-€2.    Incidents  Illustrative  of  Discipleship.  6T, 

58.  The  PRECIPITATE  disciple.    See  on  Matthew  8. 19,  20. 

59,  60.  The  PROCRASTINATING  disciple.  See  on  Matthew 
8,  21,  22.  61,  6a.  The  irresolute  disciple.  I  will  follow 
. . .  but— The  second  disciple  had  a  "  but"  too— a  difficulty 
in  the  way  just  then.  Yet  the  diflerent  treatment  of  the 
two  cases  shows  how  diflerent  was  the  spirit  of  the  two, 
and  to  that  our  Lord  addressed  Himself.  The  case  of 
Elisha  (1  Kings  19.  19-21),  though  apparently  similar  to 
this,  will  be  found  quite  diflerent  from  the  "looking 
back"  of  this  case,  the  best  illustration  of  which  is  that 
of  those  Hindoo  converts  of  our  day  ivho,  when  once  persuaded 
to  leave  their  spiritual  fathers  in  order  to  "  bid  them  farewell 
which  are  at  home  at  their  house,"  very  rarely  return  to  them, 
no  man,  &c.— As  ploughing  requires  an  eye  intent  on  the 
furrow  to  be  made,  and  is  marred  the  instant  one  turns 
about,  so  will  they  come  short  of  salvation  who  prosecute 
the  work  of  God  with  a  distracted  attention,  a  divided 
heart.  Though  the  reference  seems  chiefly  to  ministers, 
the  application  is  general.  The  expression  "looking 
back"  has  a  manifest  reference  to  "  Lot's  wife."  (Genesis 
19.  26;  and  see  on  ch.  17.  32.)  It  is  not  actual  return  to  the 
world,  but  a  reluctance  to  break  with  it. 

CHAPTER    X. 

Ver.  1-24.  Mission  of  the  Seventy  Disciples,  and 
THEIR  Return.  As  our  Lord's  fnd  approaches,  the 
preparations  for  the  establishment  of  the  coming  King- 
dom are  quickened  and  extended.  1.  the  Lord— a  be- 
coming title  here;  as  this  appointment  was  an  act  truly 
lordly.  [Bengel.]  other  seventy  also — rather,  'others 
(also  in  number),  70;'  probably  witli  allusion  to  the  sev- 
enty elders  of  Israel  on  whom  the  Spirit  descended  in  the 
wilderness.  (Numbers  11. 24,  25.)  The  mission,  unlike 
that  of  the  Twelve,  was  evidently  quite  temporary.  All 
the  instructions  are  in  keeping  with  a  brief  and  hasty 
pioneering  mission,  intended  to  supply  what  of  general 
preparation  for  coming  events  tlie  Lord's  own  visit  after- 
wards to  the  same  "cities  and  places"  (v.  1)  would  not, 
from  want  of  time,  now  suffice  to  accomplish ;  whereas  the 
instructions  to  the  Twelve,  besides  embracing  all  those 
to  tlie  Seventy,  contemplate  world-ivide  and  permanent 
effects.  Accordingly,  after  their  return  from  this  single 
missionary  tour,  we  never  again  read  of  the  Seventy.  3. 
the  harvest,  <tc.— See  on  Matthew  9.  37,  38,  3-12.  See  on 
Matthew  10.7-16.  son  of  peace— inwardly  prepared  to 
embrace  your  message  of  peace.  See  note  on  "  worthy," 
Matthew  10.  13.  13-15.  See  on  Matthew  11.  20-24.  for 
Sodom— Tyre  and  Sidon  were  ruined  by  commercial 
prosperity;  Sodom  sank  through  its  vile  pollutions:  but 
the  doom  of  otherwise  correct  persons  who,  amidst  a 
blaze  of  liglit,  reject  the  Saviour,  shall  be  less  endurable 
than  that  of  any  of  these.  16.  he  that,  &c. — See  on  Mat- 
thew 10.  40.  17.  returned— evidently  not  long  away. 
Iiord,  &c.— 'Thou  hast  exceeded  Thy  pi-omise,  for  " even 
the  devils," '  &c.  Tlie  possession  of  sucli  power,  not  being 
expressly  in  their  commission,  as  in  that  to  the  Twelve 
(ch.  9. 1),  filled  them  with  more  astonishment  and  joy  than 
all  else,  in  thy  name — taking  no  credit  to  themselves, 
but  feeling  lifted  into  a  region  of  unimagined  superiority 
to  the  powers  of  evil  simply  through  their  connection  with 
Christ.  18. 1  l>eheld— As  mucli  of  the  force  of  this  glori- 
ous statement  depends  on  the  nice  shade  of  sense  indi- 
cated bj'  the  imperfect  tense  in  the  original,  it  should  be 
brought  out  in  the  translation  :  '  I  was  beholding  Satan 
as  lightning  falling  from  heaven :'  q.  d.,  '  I  followed  you  on 
your  mission,  and  watched  its  triumphs  ;  while  you  were 
wondering  at  the  subjection  to  j'ou  of  devils  in  My  name, 
a  grander  spectacle  wa^  opening  to  My  view ;  sudden  as 
the  darting  of  lightning  from  heaven  to  earth,  lo!  Satan 
was  beheld  falling  from  heaven!'  How  remarkable  is 
this,  that  by  that  law  of  association  which  connects  a 
part  with  the  whole,  those  feeble  triumphs  of  the  Seventy 
seem  to  have  not  only  brought  vividly  before  the  Re- 
deemer the  whole  ultimate  result  of  His  mission,  but  com- 
pressed it  into  a  moment  and  quickened  it  into  the  rapid* 
ity  of  lightning'    N  B.— The  word  rendered  "devilt,"  i« 


Paraile  of  the  Good  Samaritan. 


LUKE  X. 


Christ  Heprehendeth  Martha. 


aiways  used  for  those  spiritual  agents  employed  in  de- 
moniacal possessions  —  never  for  the  ordinary  agency  of 
i^tan  in  rational  men.  When  therefore  the  Seventy  say, 
"  the  devils  (demons)  are  subject  to  us,"  and  Jesus  replies, 
'Mine  eye  was  heholding  Satan  falling,'  it  is  plain  that 
He  meant  to  raise  their  minds  not  only  from  tlie  particular 
to  the  general,  but  from  a  very  tempo^-ary  form  of  Satanic 
operation  to  the  entire  kingdom  of  evil.  (See  John  12. 31 ;  and 
cf.  Isaiah  14.  12.)  19.  behold  I  give  yo«,  &c.— not  for  any 
renewal  of  their  mission,  thougli  probably  many  of  them 
afterwards  became  ministers  of  Christ;  but  simply  as  dis- 
ciples, serpents  and  scorpions— the  latter  more  venom- 
ous than  the  former:  literally,  in  the  first  instance 
(Mark  10. 17, 18 ;  Acts  28.  5) ;  but  the  next  words,  "  and  over 
all  the  power  of  the  enemy,  and  nothing  shall  by  any  means 
hurt  you,"  show  that  the  glorious  power  of  faith  to  "over- 
come the  world"  and  "  quench  all  the  flery  darts  of  the 
wicked  one,"  by  the  communication  and  maintenance  of 
which  to  his  people  He  makes  them  innocuous,  is  what  is 
meant.  (1  John  5.  4;  Ephesians  6.  16.)  30.  rejoice  not, 
&c.—i.  e.,  not  so  much.  So  far  from  forbidding  it,  He  takes 
occasion  from  it  to  tell  them  what  had  been  passing  in 
His  own  mind.  But  as  power  over  demons  was  after  all 
Intoxicating,  He  gives  them  a  higher  joy  to  balance  it,  the 
joy  of  having  their  names  in  Heaven's  register.  (Philip- 
pians  4.  3.)  HI,  23.  Jesus  said,  <tc. — The  very  same  sub- 
lime words  were  uttered  by  our  Lord  on  a  former  similar 
occasion.  Matthew  11.25-27  (on  which  see  note);  but  (1.) 
there  we  are  merely  told  that  He  "answered  and  said" 
thus;  here,  He  " rejoiced  iii  spit-it  and  said."  (2.)  Tliere  it 
was  merely  "at  that  time  (or  season)"  that  he  spoke  thus, 
meaning  with  a  general  reference  to  the  rejection  of  His 
gospel  by  the  self-sufflcient;  here,  "In  that  hour  Jesus 
said,"  witia  express  reference  probably  to  the  humble 
class  from  which  He  had  to  draw  the  Seventy,  and  the 
similar  class  that  had  chiefly  welcomed  their  message. 
"  Rejoice"  is  too  weak  a  word.  It  is  "  exulted  in  spirit" — 
evidently  giving  visible  expression  to  His  unusual  emo- 
tions, while,  at  the  same  time,  tlie  words  "  in  spirit"  are 
meant  to  convey  to  the  reader  the  depth  of  them.  Tliis  is 
one  of  those  rare  cases  in  which  the  veil  is  lifted  from  off 
the  Redeemer's  inner  man,  that,  angel-like,  we  may 
"look  into  it"  for  a  moment.  (1  Peter  1.  12.)  Let  us  gaze 
on  it  with  reverential  wonder,  and  as  we  perceive  what  it 
Avas  tliat  produced  that  mysterious  ecstasy,  we  shall  rtnd 
rising  in  our  hearts  a  still  rapture—"  Oh  the  depths !"  33, 
34.— See  on  Matthew  13. 16,  17. 

25-37.  Question  of  a  Laavyer,  and  Parable  of  the 
Good  Samaritan.  35.  tempted  liim—' tested  him;'  in 
no  hostile  spirit,  yet  with  no  tender  anxiety  for  light  on 
that  question  of  questions,  but  just  to  see  what  insight 
this  great  Galilean  teacher  had.  36.  ^vliat  is  -written  in 
the  la-tv- apposite  question  to  a  doctor  of  the  laiv,  and 
putting  him  in  turn  to  the  test.  [Bengel.]  37.  thou  shalt, 
&c.— the  answer  Christ  Himself  gave  to  another  lawyer. 
See  on  Mark  12.  29-33.  38.  he  said,  Ac— 'Right;  this  do, 
and  life  is  thine'— laying  such  emphasis  on  "this"  as  to 
indicate,  without  expressing  it,  where  the  real  difflculty  to  a 
sinner  lay,  and  thus  nonplussing  the  questioner  himself. 
39.  willing  — 'wishing,'  to  get  himself  out  of  the  diffl- 
culty, by  throwing  on  Jesus  the  definition  of 'neighbour,' 
which  the  Jews  interpreted  very  narrowly  and  techni- 
cally, as  excluding  Samaritans  and  Gentiles.  [Alford.] 
30.  a  certain  man— a  Jew.  from  Jerusalem  to  Jericho 
—a  distivnce  of  nineteen  miles  north-east,  a  deep  and  very 
fertile  hollow— 'the  Tempe  of  Judea.'  [Trench.]  thieves 
— "  robbers."  The  road,  being  rocky  and  desolate,  was  a 
notorious  haunt  of  robbers,  then  and  for  ages  after,  and 
even  to  this  day,  31, 33.  came  down  a  priest  .  .  ,  and  a 
Levlte— Jericho,  the  second  city  of  Judea,  w.as  a  city  of 
the  priests  and  Levites,  and  thousands  of  them  lived 
there.  The  two  here  mentioned  are  supposed,  apparently, 
to  be  returning  from  temple-duties,  but  they  '  had  not  learnt 
what  that  meaneth, "  I  will  have  mercy  and  notsacrlflce."  ' 
[Trench,]  saw  him— It  was  not  inadvertently  that  he 
acted,  came  and  looked— a  farther  aggravation,  passed 
by  — although  the  law  expressly  required  the  opposite 
treatment  even  of  the  beast  not  only  of  their  brethren,  but 


of  their  enemy,  Deuteronomy  22.  4;  Exodus  23.  4,  5.  (Cf. 
Isaiah  58.  7.)  33.  Samaritan  — one  excommunicated  by 
the  Jews,  a  by-word  among  them,  synonymous  with 
heretic  and  devil  (John  8.  48).  See  on  ch.  17. 18.  had  com- 
passion—His  best  is  mentioned  first;  for  'He  who  gives 
outward  things  gives  something  external  to  himself,  but  he 
who  Imparts  compassion  and  tears  gives  him  something 
from  his  very  self .'  [Gregory  the  Great,  In  Trench.]  No 
doubt  the  priest  and  Levite  had  their  excuses—'  Tisn't 
safe  to  be  lingering  here;  besides,  he's  past  recoverj';  and 
then,  mayn't  suspicion  rest  upon  ourselves?  So  might 
the  Samaritan  have  reasoned,  but  did  not.'  [Trench.] 
Nor  did  he  say,  He's  a  Jew,  who  would  have  had  no  deal- 
ings with  me  (John  4.  9),  and  why  should  I  with  him  ?  oil 
and  -^vine— the  remedies  used  in  such  cases  all  over  the 
East  (Isaiah  1.  6),  and  elsewhere  ;  the  ivine  to  cleanse  the 
wounds,  the  oil  to  assuage  their  sraartings.  on  his  o^vu 
beast— himself  going  on  foot.  35.  two  pence— equal  to 
two  days'  wages  of  a  labourer,  and  enough  for  several 
days'  support.  36.  Wlilch  was  neighbour  ?— a  most  dex- 
terous way  of  putting  the  question :  (1.)  Turning  the  ques- 
tion from  'Whom  am  I  to  love  as  my  neighbour  ?'  to  '  Who 
is  the  man  that  shows  that  love?'  (2.)  Compelling  the 
lawyer  to  give  a  reply  very  diflTerent  from  what  he  would 
like— not  only  condemning  his  own  nation,  but  those  of 
then\  who  should  be  the  most  exemplary.  (3.)  Making 
him  commend  one  of  a  deeply-hated  race.  And  he  does 
it,  but  it  is  almost  extorted.  For  he  does  not  answer, 
'The  Samaritan'  —  that  would  have  sounded  heterodox, 
heretical— but  "  He  that  showed  mercy  on  him."  It  comes 
to  the  same  thing,  no  doubt,  but  the  circumlocution  is 
significant.  37.  Go,  &c.  — O  exquisite,  matchless  teach- 
ing !  What  new  fountains  of  charity  has  not  this  opened 
up  in  the  human  spirit— rivers  in  the  wilderness,  streams 
in  the  desert!  what  noble  Christian  institutions  have  not 
such  words  founded,  all  undreamed  of  till  that  wondrous 
One  came  to  bless  this  heartless  world  of  ours  with  His 
incomparable  love— first  in  words,  and  then  in  deeds 
which  have  translated  His  words  into  flesh  and  blood, 
and  poured  the  life  of  them  through  that  humanity  wliich 
He  made  His  own !  Was  this  parable,  now,  designed  to 
magnify  the  law  of  love,  and  to  show  who  fulfils  it  and 
who  not?  And  who  did  this  as  never  man  did  it,  as  our 
Brother  Man,  "our  Neighbour?"  The  priests  and  Levites 
had  not  strengthened  the  diseased,  nor  bound  up  the 
broken  (Ezekiel  34.  4),  while  He  bound  up  the  broken- 
hearted (Isaiah  61.  1),  and  poured  into  all  wounded  spirits 
the  balm  of  sweetest  consolation.  All  the  Fathers  saw 
through  the  thin  veil  of  this  noblest  of  stories,  tlie  Story 
of  love,  and  never  wearied  of  tracing  the  analogy  (though 
sometimes  fancifully  enough).  [Trench.]  'He  hungered,' 
exclaims  Gregory  of  Nazianzen  (in  the  fourth  century), 
'  but  He  fed  thousands  ;  He  was  weary,  but  He  is  the  Rest 
of  the  weary;  He  is  saluted  "Samaritan"  and  "Demo- 
niac," but  He  saves  him  that  ivenl  downfrmn  Jerusalem  and 
fell  among  thieves,'  Ac. 

38^2.  Martha  and  Mary.  38.  certain  village— Beth- 
any (John  11. 1),  which  Luke  so  speaks  of,  having  no  far- 
ther occasion  to  notice  it.  received  him  .  .  .  her  house 
— the  house  belonged  to  her,  and  she  appears  throughout 
to  be  the  elder  sister.  39.  -ivhlch  also — '  who  for  her  part,' 
in  contrast  with  Martha,  sat— 'seated  herself.'  From  the 
custom  of  sitting  6ene«</i  an  Instructor,  the  phrase  'sit- 
ting at  one's  feet'  came  to  mean  being  a  disciple  of  any 
one  (Acts  22.3).  heard— rather,  'kept  listening'  to  His 
word.  40.  cumbered — 'distracted.'  cantetohlm — 'pre- 
sented herself  before  Him,' as  from  another  apartment,  in 
which  her  sister  had  "  left  her  to  serve  (or  make  prepara- 
tion) atone."  carest  thou  not  .  .  .  my  sister,  &c.—' Lord, 
here  am  I  with  everything  to  do,  and  this  sister  of  mine 
will  not  lay  a  hand  to  anything;  thus  I  miss  something 
from  Thy  lips,  and  Thou  from  our  hands.'  bid  her,  Ac- 
She  presumes  not  to  stop  Christ's  teaching  by  calling  her 
sister  away,  and  thus  leaving  Him  without  His  one 
auditor,  nor  did  she  hope  perhaps  to  succeed  If  she  hud 
tried.  Martha,  Martha— Emphatically  redoubling  upon 
the  name,  careful  and  cumbered— the  one  word  ex- 
pressing the  inward  worrying  anxiety  that  her  prepara* 

109 


The  Disciples  Taught  to  Pray. 


LUKE  XI. 


The  Denunciation  of  the  Pharisee*. 


tions  should  be  worthy  of  her  Lord;  the  other,  the  out- 
ward bustle  of  those  preparations,  many  tilings—"  much 
service"  (f.  40);  too  elaborate  preparation,  which  so  en- 
grossed her  attention  that  she  missed  her  Lord's  teacli- 
Ing.  43.  one  thing,  &c.— The  idea  of  'Short  work  and 
little  of  it  suffices  for  Me'  is  not  so  mucla  the  lower  sense  of 
tliese  weighty  words,  as  supposed  in  them,  as  tlie  basis  of 
Bometliing  far  loftier  than  any  precept  on  economy. 
Underneath  that  idea  is  couched  another,  as  to  the  little- 
ness botli  of  elaborate  preparation  for  the  present  life  and 
of  that  life  itself,  compared  with  another.  cUosen  the 
good  part— not  in  the  general  sense  of  Moses'  choice 
(Hebrews  11.  25),  and  Joshua's  (Joshua  24. 15),  and  David's 
(Psalm  119.30);  t.  e.,  of  good  in  opposition  to  bad ;  but,  of 
two  good  ways  of  serving  and  pleasing  the  Lord,  choosing 
the  belter.  Wherein,  then,  was  Mary's  better  than  Mar- 
tha's? Hear  what  follows,  not  he  taken  away — Martha's 
choice  would  be  taken  from  her,  for  her  services  would  die 
with  her;  Mary's  7ietJer,  being  spiritual  and  eternal.  Both 
were  true-hearted  disciples,  but  the  one  was  absorbed  in 
the  higher,  the  other  in  the  lower  of  two  ways  of  honour- 
ing their  common  Lord.  Yet  neither  despised,  or  would 
willingly  neglect,  the  other's  occupation.  Tlie  one  repre- 
sents the  contemplative,  the  other  the  active  style  of  the 
Christian  character.  A  Chui'ch  full  of  Maries  would  per- 
haps be  as  great  an  evil  as  a  Church  full  of  Marthas. 
Both  are  needed,  each  to  be  the  complement  of  the  other. 

CHAPTER    XI. 

Ver.  1-13.  The  Disciples  Taught  to  Pray.  1.  one, 
&c.— struck  with  either  the  matter  or  the  manner  of  our 
Lord's  prayers,  as  John,  &c. — From  this  reference  to 
John,  it  Is  possible  that  disciple  had  not  heard  the  Ser- 
mon on  the  Mount.  Nothing  of  John's  inner  teaching  (to 
his  own  disciples)  has  been  preserved  to  us,  but  we  may 
be  sure  he  never  taught  his  disciples  to  say,  "Our 
Father."  2-4.  See  on  Matthew  6.  9-13.  day  by  day,  &e. 
T-an  extension  of  the  petition  in  Matthew  for  "  this  day's" 
supplj',  to  every  successive  day's  necessities.  The  closing 
doxology,  wanting  here,  is  wanting  also  in  all  the  best 
and  most  ancient  copies  of  Matthew's  gospel.  Perhaps 
our  Lord  purposely  left  that  part  open :  and  as  the  grand 
Jewish  doxologies  were  ever  resounding,  and  passed  im- 
mediately and  naturally,  in  all  their  hallowed  familiar- 
ity into  the  Christian  Church,  probably  this  prayer  was 
never  used  in  the  Christian  assemblies  but  in  its  present 
form,  as  we  And  it  In  Matthew,  while  in  Luke  it  has  been 
allowed  to  stand  as  originally  uttered.  5-8.  at  midnight 
. . .  for  a  friend  is  come — the  heat  in  warm  countries  makes 
evening  preferable  for  travelling  to  day ;  but  "  midnight" 
is  everywhere  a  most  unseasonable  hour  of  call,  and  for 
that  very  reason  it  is  here  selected,  trouble  me  not— the 
trouble  making  him  insensible  both  to  the  urgency  of  the 
case  and  the  claims  of  friendship.  I  cannot — without 
exertion  which  he  would  not  make,  importunity — the 
word  is  a  strong  one — 'shamelessness;'  persisting  in  the 
face  of  all  that  seemed  reasonable,  and  refusing  to  take  a 
denial,  as  many,  &c. — his  reluctance  once  overcome,  all 
the  claims  of  friendship  and  necessity  are  felt  to  the  full. 
The  sense  is  obvious:  If  fclae  churlish  and  self-indulgent — 
deaf  both  to  friendship  and  necessity — can  after  a  positive 
refusal,  be  won  over,  by  sheer  persistency,  to  do  all  that 
is  needed,  Jiow  much  more  maj'  the  same  determined  per- 
severance in  prayer  be  expected  to  prevail  with  Him 
whose  very  nature  is  "  rich  unto  all  that  call  upon  Him" 
(Romans  10.  12).  9-13.  See  on  Matthew  7.  7-11.  the  Holy 
Spirit— in  Matthew  (7. 11),  "good  gifts;"  the  former,  the 
Gift  of  gifts  descending  on  the  Church  through  Christ, 
and  comprehending  the  latter. 

14-36.  Blind  and  Dumb  Demoniac  Healed— Chaege 
OF  being  in  League  with  Hell,  and  Reply— Demand 
OF  A  Sign,  and  Reply.  See  on  Matthew  12.  22-45.  14. 
dumb— blind  also,  Matthew  12. 22.  30.  the  finger  of  God 
— "  the  Spirit  of  God,"  Matthew  12.  28;  the  former  figura- 
tively denoting  the  power  of  God,  the  latter  the  living 
Feraonal  Agent  in  every  exercise  of  it.  ai,  33.  strong 
»— meaning  iSatan.  armed— pointing  to  all  the  sub- 
110 


tie  and  varied  methods  by  which  he  wields  his  dark 
power  over  men.  keepeth — 'guardeth.'  his  palace — man, 
whether  viewed  more  largely  or  in  individual  souls— how 
significant  of  what  men  are  to  Satan!  In  peace— undis- 
turbed, secure  in  his  possession,  a  stronger  than  he— 
Christ:  Glorious  title,  in  relation  to  Satan  !  come  npon 
him  and  overcome  him— sublimely  expressing  the  Re- 
deemer's approach,  as  the  Seed  of  the  woman,  to  bruise 
the  Serpent's  head,  tafeeth  from  him  all  his  armour — 
'  his  panoply,' '  his  complete  armour.'  Vain  would  be  the 
victory,  were  not  the  means  of  regaining  his  lost  power 
wrested  from  him.  It  is  this  that  completes  the  triumph 
and  ensures  the  final  overthrow  of  his  kingdom.  The 
parable  that  immediately  follows— «;.  24-26— is  just  the 
reverse  of  this.  See  on  Matthew  12.  43-35.  In  the  one  case, 
Satan  is  dislodged  by  Christ,  and  so  finds,  in  all  future 
assaults,  the  house  preoccupied;  in  the  other,  he  merely 
goes  out  and  comes  in  again,  finding  the  house  "empty" 
(Mattliew  r2.  44)  of  any  rival,  and  all  ready  to  welcome 
him  back.  This  explains  the  important  saying  that 
comes  in  between  the  tivo  parables,  v.  ^.  Neutrality  in  re- 
ligion there  is  none.  The  absence  of  positive  attachment 
to  Christ  involves  hostility  to  Him.  gathereth  .  .  .  scat- 
teretli— Referring  probably  to  gleaners.  The  meaning 
seems  to  be.  Whatever  in  religion  is  disconnected  from. 
Christ  comes  to  nothing.  37,  38.  as  he  spake  these 
things,  a -tvoman  of  the  company — 'of  the  multitude, 
the  crowd.  A  charming  little  incident  and  profoundly 
instructive.  AVith  true  womanly  feeling,  she  envies  the 
mother  of  such  a  wonderful  Teacher.  Well,  and  higher 
and  better  than  she  had  said  as  much  before  her,  ch.  1.  28. 
42;  and  our  Lord  is  far  from  condemning  it.  He  only 
holds  up— as  "blessed  rather" — the  hearers  and  keepers  of 
God's  word  ;  in  other  words,  the  humblest  real  saint  of  God.. 
See  on  Matthew  12. 49,  50.  How  utterly  alien  is  this  senti- 
ment from  the  teaciiing  of  the  Church  of  Rome,  which 
would  excommunicate  any  one  of  its  members  who  dared 
to  talk  in  the  spirit  of  this  glorious  saying  !  39-33.  See 
on  Matthew  12.  39-42.  33-36.  See  on  Matthew  5.14  16;  6. 
22,  2'i.  But  I'.  30  here  is  peculiarly  vivid,  expressing  what 
pure,  beautiful,  broad  perceptions  the  clarity  of  the  inward 
eye  imparts. 

37-54.  Denunciation  of  the  Pharisees.  38.  mar- 
velled, &c. — See  on  Mark  7.  3-4.  39-41.  cup  and  platter — 
remarkable  example  of  our  Lord's  way  of  drawing  the 
most  striking  illustrations  of  great  truths  from  the  most 
familiar  objects  and  incidents  of  life,  ravening — rapa- 
city, that  ivhich  is  Avithout,  &c. — q.  d.,  'He  to  whom 
belongs  the  outer  life,  and  right  to  demand  its  subjection 
to  Himself— is  the  inner  man  less  His?  give  alms  .  ,  . 
and  all  clean— a  principle  of  immense  value.  As  the 
greed  of  tliese  hypocrites  was  one  of  the  most  prominent 
features  of  their  character  (ch.  16.  14;  Matthew  23. 14),  our 
Lord  bids  them  exemplify  the  opposite  character,  and 
then  their  outside,  ruled  by  this,  would  be  beautiful  in  the 
eye  of  God,  and  their  meals  would  be  eaten  with  clean 
hands,  though  never  so  fouled  with  the  business  of  this 
worky  world.  (See  Ecclesiastes  9.  7.)  43.  mint,  rue,  &c. 
— founding  on  Leviticus  27.  80,  which  they  interpreted 
rigidly.  Our  Lord  purposely  names  the  most  trifling  prod- 
ucts of  the  earth,  as  examples  of  what  they  punctili- 
ously exacted  the  tenth  of.  judgment,  mercy,  and  the 
love  of  God— in  Matthew  23.  25,  "judgment,  mercy,  and 
faith."  The  reference  is  to  Micah  6.  6-8,  whose  third  ele- 
ment of  all  acceptable  religion,  "walking  humbly  with 
God,"  comprehends  both  "love"  and  "faith."  See  on 
Mark  12.  29,  32,  33.  The  same  tendency  to  merge  greater 
duties  in  less  besets  us  still,  but  it  is  the  characteristic  of 
hypocrites,  these  ought  ye,  &c. — There  is  no  need  for  one 
set  of  duties  to  jostle  out  another;  but  of  the  greater,  our 
Lord  says,  "Ye  ought  to  have  done"  them;  of  tlie  lesser, 
only  "  ye  ought  7iot  to  leave  them  undone."  43.  uppermost 
seats— See  on  ch.  14.  7-11.  greetings— See  on  Matthew  23. 
7-10.  44.  appear  not,  &c. — As  one  might  unconsciously 
walk  over  a  grave  concealed  from  view,  and  thus  contract 
ceremonial  defilement,  so  the  plausible  exterior  of  the 
Pharisees  kept  people  from  perceiving  the  pollution  they 
contracted   from  coming  in  contact  with  such  corrui)t 


Christ's  Exhortation  against  Hypocrisy, 


LUKE   XII. 


against  Covetoumess,  and  to  Watchfulness, 


characters.  See  Psalm  5.9;  Romans  3.13.  (A  different 
illustration  from  Matthew  23.  27.)  46.  burdens  grlcvotis, 
&c.— Referring  not  so  much  to  tlie  Irksomeuess  of  tlie 
legal  rites  (though  they  were  irksome.  Acts  15.  10),  as  to 
the  lieartless  rigour  witli  which  they  were  enforced,  and 
by  men  of  shameless  inconsistency.  47,  48.  ye  ImlUl, 
&c. — Out  of  pretended  respect  and  honour,  they  repaired 
and  beautified  the  sepulchres  of  the  prophets,  and  with 
whining  hypocrisy  said,  "If  we  had  been  in  the  days  of 
our  fathers,  we  should  not  have  been  partakers  with  tliem 
In  the  blood  of  the  prophets,"  while  all  the  time  they 
"  were  witnesses  to  themselves  that  they  were  the  children 
of  them  that  killed  the  prophets,"  Matthew  23.  29,  30;  con- 
victing themselves  daily  of  as  exact  a  resemblance  in 
spirit  and  character  to  the  very  classes  over  wliose  deeds 
they  pi'etended  to  mourn,  as  child  to  parent.  49-51.  said 
tlie  AVisdom,  <fcc. — a  remarkable  vari.ation  of  the  words 
in-  Matthew  23.  84,  "Behold  I  send."  As  there  seems 
plainly  an  allusion  to  ancient  warnings  of  wliat  God  would 
do  with  so  incorrigible  a  people,  so  liere  Clirist,  stepping 
majestically  into  the  place  of  God,  so  to  speak,  says, '  Now 
I  am  going  to  carry  all  that  out.'  Could  this  be  other  than 
the  Lord  Ood  of  Israel  in  the  flesh  f  all  required  of  tills 
generation— As  It  was  only  in  the  last  generation  of  theni 
that  "the  iniquity  of  the  Amorites  was  full"  (Genesis  15. 
16),  and  then  the  abominations  of  ages  were  at  once  com- 
pletely and  awfully  avenged,  so  the  iniquity  of  Israel  was 
•allowed  to  accumulate  from  age  to  age  till  in  that  genera- 
tion it  came  to  the  full,  and  the  wliole  collected  vengeance 
of  Heaven  broke  at  once  over  its  devoted  head.  In  the 
first  French  Revolution  the  same  awful  principle  was  ex- 
emplified, and  Christendom  hcts  not  done  with  it  yet.  pro- 
phets— in  the  New  Testament  sense  (Matthew  23.  3f) ;  see  1 
Corintliians  12.  28.  blood  of  Zacliarlas— Probably  the 
Allusion  is  not  to  any  recent  murder,  but  to  2  Chronicles 
2-1.  20-22,  as  the  last  recorded  and  most  suitable  case  for 
Illustration.  And  as  Zacharias'  last  words  were,  "The 
IiOrd  require  it"  so  they  are  warned  that  "  of  that  genera- 
tion it  should  be  required."  53.  key  of  Itnowledge— not 
the  key  to  open  knowledge,  but  knowledge,  the  only  key 
to  open  heaven.  In  Matthew  23.  13,  they  are  accused  of 
shutting  heaven;  here  of  taking  away  the  key,  which  was 
worse.  A  right  knowledge  of  God's  word  is  eternal  life 
(John  17.  3);  but  this  they  took  away  from  the  people, 
substituting  for  it  their  wretched  traditions.  53,  54.  Ex- 
ceedingly vivid  and  affecting.  They  were  stung  to  the 
quick— and  can  we  wonder?— yet  had  not  materials  for 
the  charge  they  were  preparing  against  him.  provoke 
Iilni,  &c.— '  to  harass  him  with  questions.' 

CHAPTER    XII. 

Ver.  1-12.  Wahninq  against  HYPOcnisY.  1-3.  mean- 
Wme— in  close  connection,  probably,  with  the  foregoing 
scene.  Our  Lord  had  been  speaking  out  more  plai  nly  than 
ever  before,  as  matters  were  coming  to  a  head  between 
Him  and  His  enemies,  and  this  seems  to  have  suggested 
to  His  own  mind  the  warning  here.  He  had  just  Himself 
Illustriously  exemplified  His  own  precepts,  his  disci- 
ples first  of  all— afterwards  to  "  the  multitudes,"  v.  51. 
covered- from  the  view,  hid— from  knowledge.  '  'Tis  no 
use  concealing  anything,  for  all  will  one  day  come  out. 
Give  free  and  fearless  utterance  then  to  all  the  truth.' 
(Cf.  1  Corinthians  4.  3,  5.)  4,  6.  I  say,  Ac— 'You  will  say, 
Th.at  may  cost  us  our  life.'  'Be  it  so;'  'but,  "my  friends," 
there  their  power  ends.'  He  calls  them  "  friends"  here,  not 
in  any  loose  sense,  but,  as  we  think,  from  the  feeling  he  then 
had  that  in  this  "killing  of  the  body"  ITe  and  thry  were 
goingtobeaffectlnglyonewlth  each  other.  Fear  Him  .  .  . 
fear  Him— how  striking  the  repetition  here  !  Only  the  one 
frar  irould  effectually  expel  the  other,  after  lie  hath  killed, 
Ac— Learn  here— (1.)  To  play  false  with  one's  convictions 
to  save  one's  life,  may  fall  of  Its  end  after  all,  for  God  can 
Inflict  a  violent  death  In  some  other  and  equally  formid- 
able way.  (2.)  There  is  a  hell.  It  seems,  for  the  body  as  well  as 
the  soul;  consequently,  sufferings  adapted  to  the  one  as 
nvcll  MS  the  other.  (3.)  Fear  of  Jiell  is  adlvinely  authorized 
and   needed  motive  of  action  even  to  Christ's  "friends." 


{i.)  As  Christ's  "  meekness  and  gentleness"  were  not  com- 
promised by  such  harsh  notes  as  these,  so  those  servants 
of  Christ  want  their  Master's  spirit  who  soften  down  all 
such  language  to  please  ears  '  polite.'  See  on  Mark  9. 43-4>'". 
e,  T.  five  for  two  farthings— in  Matthew  10.  29  it  is 
"two  for  one  farthing;"  so  if  one  took  two  farthings' 
worth,  he  got  one  'in  addition'— of  such  small  value  were 
they,  than  many  sparrows— not '  than  millions  of  spar- 
rows;' the  charm  and  power  of  our  Lord's  teaching  (is> 
very  much  in  this  simplicity.  8,  9.  confess  .  .  .  deny, 
itc— The  point  lies  In  doing  it  "  before  men,"  because  one 
has  to  do  It  "despising  the  shame."  But  when  done,  the 
Lord  holds  Himself  bound  to  repay  It  in  kind  by  confecs- 
ing  such  "  before  the  angels  of  God."  For  the  rest,  see  on 
ch.  9.  26.  10.  Son  of  man  .  .  .  Holy  Ghost— See  on  Mat- 
thew 12.  31,  32. 

13-.53.  CovETousNESS  —Watchfulness— Superiority 
TO  Earthly  Ties.  13.  Master,  &c.—q.  d., '  Great  Preacher 
of  righteousness,  help;  there  is  need  of  Thee  in  this  rapa- 
cious world;  here  am  I  the  victim  of  Injustice,  and  that 
from  my  own  brother,  who  withholds  from  me  my 
rightful  share  of  the  inheritance  that  has  fallen  to  us.' 
In  this  most  inopportune  intrusion  upon  the  solemni- 
ties of  our  Lord's  teaching,  there  is  a  mixture  of  the 
absurd  and  the  irreverent,  the  one,  however,  occasioning 
the  other.  The  man  had  not  the  least  idea  that  his  case 
was  not  of  as  urgent  a  nature,  and  as  worthy  the  atten- 
tion of  our  Lord,  as  any  thing  else  He  could  deal  with.  14. 
Man,  &c.—Conl7-ast  this  style  of  address  ivith  "my  friends," 
I'.  4.  Who,  &c.— a  question  literally  repudiating  the  office 
which  Moses  assumed.  (Exodus  2. 14.)  The  influence  of 
religious  teachers  in  the  external  relations  of  life  has  ever 
been  immense,  ivhen  only  the  indirect  effect  of  their  teach- 
ing ;  but  ivhcncver  they  intermeddle  directly  ivith  secular 
atul  political  matters,  the  spell  of  that  influence  is  broken.  15, 
unto  them— The  multitude  around  Him,  v.  1. "  of  covet- 
ousness- The  best  copies  have  "all,"  i.e.,  "every  kindcf 
covetousness;"  because  as  this  was  one  of  the  more  plaus- 
ible forms  of  it,  so  He  would  strike  at  once  at  the  root  of 
the  evil,  a  man's  life,  &c.— a  singularly  weighty  maxim, 
and  not  less  so  because  its  meaning  and  its  truth  are 
equally  evident.  16-19.  a  certain  man,  &c. — Why  is  this 
man  called  a  "fool?"  (1.)  Because  he  deemed  a  life  of 
secure  and  abundant  earthly  enjoj^ment  the  summit  of 
human  felicity.  (2.)  Because,  possessing  the  means  of 
this,  through  prosperity  in  his  calling,  he  flattered  him- 
self that  he  liad  a  long  lease  of  such  enjoyment,  and  noth- 
ing to  do  but  give  himself  up  to  it.  Nothing  else  is  laid 
to  his  charge.  30,  31.  this  night,  &c.— This  sudden  cut- 
ting short  of  his  career  is  designed  to  express  not  only  the 
folly  of  building  securely  upon  the  future,  but  of  throw- 
ing one's  whole  soul  into  what  may  at  any  moment  be 
gone.  "  His  soul  being  required  of  hira  "  is  put  in  opposi- 
tion to  his  own  treatment  of  it,  "I  will  say  to  my  soid. 
Soul,"  &c.  ■whose  shall  those  things  he,  etc.— cf.  Psalm 
39.6,  "He  heapeth  up  riches  and  knoweth  not  who  shall 
gather  them."  so  is  he,  Ac— Such  is  a  picture  of  his  folly 
here,  and  of  its  awful  issue,  is  not  rich,  Ac— Lives  to 
amass  and  enjoy  riches  whicli  terminate  on  self,  but  as  to 
the  riches  of  God's  favour,  which  is  life  (Psalm  30.  5),  of 
"  precious  "  faith  (2  Peter  1. 1 ;  James  2.  5),  of  good  works 
(1  Timothy  6.  18),  of  wisdom  which  is  betrtr  than  rubies 
(Proverbs  8.  11) — lives  and  dies  a  beggar!  543-31.— See  ox 
IMatthew  6.  '2.5-33.  35,  36.  which  of  you,  Ac.  -'  Corroding 
solicitude  will  not  bring  you  the  least  of  the  things  ye  fret 
about,  though  it  may  double  the  evil  of  wanting  them. 
And  if  not  the  least,  why  vex  yourselves  about  things  of 
more  consequence?'  of  doubtful,  Ac— 'unsettled'  mind, 
put  off  your  balance.  33.  little  flock,  Ac— How  sublime 
and  touching  a  contrast  between  this  tender  and  pitying 
appellation,  "Little  Hock"  (In  the  original  a  double  di- 
minutive, which  In  German  can  be  expressed,  but  not  in 
English)— and  the  "good  pleasure"  of  the  Father  to  give 
them  the  Kingdom;  the  one  recalling  the  insignificance 
and  helplessness  of  that  then  literal  handful  of  disciples 
the  other  holding  up  to  their  view  the  eternal  love  that 
encircled  them,  the  everlasting  arms  that  were  unde» 
neath  them,  and  the  high  Inheritance  awaiting  thcra!- 

111 


An  Exhortation  to  be  Heady. 


LUKE  XIII. 


The  Parable  of  the  Barren  Fig  Tree. 


"  the  kingdom  :"  '  grand  word ;  then  why  not  "  bread,"  v. 
31.'  [Bengel.]  Well  might  He  say,  "Fearnot!"  33,34. 
sell,  &o.— Tliis  is  but  a  more  vivid  expression  of  Matthew 
6. 19-21  (see  note  there).  35-40.  loins  girded— to  fasten  up 
the  long  outer  garment,  always  done  before  travel  and 
work  (2  Kings  4.29;  Acts  12.  8).  The  meaning  is,  Be  in 
readiness,  lights,  &c.— See  on  Matthew  25.  1.  return 
from  tlie  -wedding— not  come  to  it,  as  the  parable  of  tlie 
Virgins.  Both  have  their  spiritual  significance ;  hxxt pre- 
paredness for  Christ's  coming  is  tlie  prominent  idea— gird 
himself,  &c.— 'a  promise  the  most  august  of  all:  Tlius 
will  the  Bridegroom  entertain  his  friends  [nay,  servants] 
on  tlie  solemn  Nuptial  Day.'  [Bengel.]  second  .  .  . 
third  watcli— To  find  them  ready  to  receive  Him  at  any 
hour  of  day  or  night,  when  one  might  least  of  all  expect 
Him,  is  peculiarly  blessed.  A  servant  may  be  truly  faith- 
ful, even  though  taken  so  far  unawares  that  he  has  not 
everything  in  sucTi  order  and  readiness  for  his  master's 
return  as  he  thinks  is  due  to  him,  and  both  could  and 
would  have  had  if  he  had  had  notice  of  the  time  of  his 
coming,  and  so  may  not  be  willing  to  open  to  him  "■im- 
mediately,'" but  fly  to  preparation,  and  let  his  master 
knock  again  ere  he  admit  him,  and  even  then  not  with  full 
joy.  A  too  common  case  this  with  Christians.  But  if  the 
servant  have  himself  and  all  under  his  charge  in  such  a 
state  that  at  any  hour  when  his  master  knoclis,  he  can 
open  to  him  "  immediately,"  and  hail  his  "  return  "—that 
is  the  most  enviable,  "  blessed  "  servant  of  all.  41-48.  to 
lis  or  to  all  1— us  the  Twelve,  or  all  this  vast  audience? 
Wlio  then,  &c.— answering  the  question  indirectly  by 
another  question,  from  which  tliey  were  left  to  gather 
what  it  would  be:— 'To  you  certainly  in  the  first  instance, 
representing  the  "stewards"  of  the  "household"  I  am 
about  to  collect,  but  generally  to  all  "servants"  in  My 
house.'  faithful  and  wise— Fidelity  is  the  first  requisite 
in  a  servant,  wisdom  (discretion  and  judgment  in  the  exer- 
cise of  his  functions),  the  next,  steward— house-steward, 
whose  it  was  to  distribute  to  the  servants  their  allotted 
portion  of  food,  shall  M»ak.e— will  deem  fit  to  be  made. 
made  liiin  ruler  over  all  lie  liath — will  advance  him  to 
the  highest  post,  referring  to  the  world  to  come.  (See 
Matthew  25.  21,  23.)  hegin  to  beat,  &c.— in  the  confidence 
that  his  Lord's  return  will  not  be  speedy,  throws  off  the 
servant  and  plays  the  master,  maltreating  those  faithful 
servants  who  refuse  to  join  him,  seizing  on  and  revelling 
in  the  fulness  of  his  master's  board  ;  intending,  when  he 
has  got  his  fill,  to  resume  the  mask  of  fidelity  ere  his 
master  appear,  cut  Iiim  in  sunder — a  punishment  not 
unknown  in  the  East ;  cf.  Hebrews  11. 37, "  Sawn  asunder ;" 
1  Samuel  15.  33;  Daniel  2.5.  the  unbelievers-' the  un- 
faithful,' those  unworthy  of  trust;  Matthew  24.51,  "the 
hypocrites "  —  falsely  calling  themselves  "  servants." 
Itnew  not— I.  e.,  knew  but  partially  ;  for  some  knowledge 
is  presupposed  both  in  the  name  "servant"  of  Christ, 
and  his  being  liable  to  punishment  at  all.  many  ,  .  .  feiv 
stripes — degrees  of  future  punishment  proportioned  to 
the  knowledge  sinned  against.  Even  heathens  are  not 
without  knowledge  enough  for  future  judgment;  but  the 
reference  here  is  not  to  such.  It  is  a  solemn  truth,  and 
though  general,  like  all  other  revelations  of  the  future 
world  discloses  a  tangible  and  momentous  principle  in 
its  awards.  49-53.  to  send— 'cast.'  flre — 'the  higher 
spiritual  element  of  life  which  Jesus  came  to  introduce 
into  this  earth  (cf.  Matthew  3.  11),  with  reference  to  its 
mighty  effects  in  quickening  all  that  is  akin  to  it  and  de- 
ttroying  all  that  is  opposed.  To  cause  this  element  of  life  to 
take  up  its  abode  on  earth,  and  wholly  to  pervade  human 
hearts  with  its  warmth,  was  the  lofty  destiny  of  the  Re- 
deemer.' [Olshausen:  so  Calvin,  Stiek,  Alford,  &c.] 
Mrliat^vill  I,  &c.— an  obscure  expression,  uttei-ed  under 
deep  and  half-smothered  emotion.  In  its  general  import 
all  are  agreed;  but  the  nearest  to  the  precise  meaning 
seems  to  be,  'And  what  should  I  have  to  desire  if  it  were 
once  already  kindled  7'  [Bengel  and  Bloomfield.]  But 
...  a  baptism,  &c.— clearly,  His  own  bloody  baptism, 
first  to  take  place,  how  straitened— not,  'how  do  I 
long  for  its  accomplishment,'  as  many  understand  it, 
thas  making  it  but  a  repetition  of  the  former  verse;  but 
112 


'  what  a  pressure  of  spirit  is  upon  me.'  till  it  be  accom- 
plished— till  it  be  over.  Before  a  promiscuous  audience, 
such  obscure  language  was  fit  on  a  theme  like  this;  but 
oh  what  surges  of  mysterious  emotion  in  the  view  of 
what  was  now  so  near  at  hand  does  it  reveal!  peace? 
nay— the  reverse  of  peace,  in  the  first  instance.  See  on 
Matthew  10.  34-36.  The  connection  of  all  this  with  the 
foregoing  warnings  about  Hypocrisy,  Covetousness,  and 
"Watchfulness,  is  deeply  solemn :  '  My  conflict  hastens 
apace;  Mine  over,  yours  begins;  and  then,  let  the  ser- 
vants tread  In  their  Master's  steps,  uttering  their  testi« 
raony  entire  and  fearless,  neither  loving  nor  dreading  the 
world,  anticipating  awful  wrenches  of  the  dearest  ties  In 
life,  but  looking  forward,  as  I  do,  to  the  completion  of 
their  testimony,  when,  reaching  the  haven  after  the 
tempest,  they  shall  enter  into  the  joy  of  their  Lord.' 

54-59.  Not  Discerning  the  Signs  of  the  Time.  54. 
to  the  people — '  the  multitude,'  a  word  of  special  warn- 
ing to  the  thoughtless  crowd,  before  dismissing  them.  See 
on  Matthew  16.  2.  3.  how  .  .  .  not  discern,  &c.— unable 
to  perceive  what  a  critical  period  that  was  for  the  Jewish 
Church,  wliy  not  of  yourselves,  &c. — They  might  say. 
To  do  this  requires  more  knowledge  of  Scripture  and 
providence  than  we  possess;  but  He  sends  them  to  their 
own  conscience,  as  enough  to  show  them  who  He  was, 
and  win  them  to  immediate  discipleship.  when  thou 
goest,  &c.— See  on  Matthew  5.  25,  26.  The  urgency  of  the 
case  iviih  them,  and  the  necessity,  for  their  own  safety,  of  im- 
mediate decision,  was  the  object  of  these  striking  words. 

CHAPTER    XIII. 

Ver.  1-9.  The  Lesson,  '  Repent  or  Perish,'  Suggested 
BY  Two  Recent  Incidents,  and  Illustrated  by  the 
Parable  of  the  Barken  Fig  Tree.  1-3.  Galileans— 
possibly  the  followers  of  Judas  of  Galilee,  who,  some 
twenty  years  before  this,  taught  that  Jews  should  not  pay 
tribute  to  the  Romans,  and  of  whom  we  learn,  from  Acts 
5.  37,  that  he  drew  after  him  a  multitude  of  followers,  who 
on  his  being  slain  were  all  dispersed.  About  this  time 
that  party  w^ould  be  at  its  height,  and  if  Pilate  caused  thla 
detachment  of  them  to  be  waylaid  and  put  to  death  as 
they  were  offering  their  sacriflces  at  one  of  the  festiValR. 
that  would  be  "mingling  their  blood  with  their  sacri- 
flces." [Grotius,  Webster  and  Wilkinson,  but  doubted 
by  De  Wette,  Meyer,  Alford,  Ac]  News  of  this  being 
brought  to  our  Lord,  to  draw  out  His  views  of  such,  and 
whether  it  was  not  a  judgment  of  Heaven,  He  simply 
points  them  to  the  practical  view  of  the  matter:  'These 
men  are  not  signal  examples  of  Divine  vengeance,  as  ye 
suppose;  but  every  impenitent  sinner — ye  yourselves, 
except  ye  repent — shall  be  like  monuments  of  the  judg- 
ment of  Heaven,  and  in  a  more  awful  sense.'  The  refer- 
ence here  to  the  impending  destruction  of  Jerusalem  is 
far  from  exhausting  our  Lord's  weighty  words ;  they 
manifestly  point  to  a  "perdition"  of  a  more  awful  kind— 
future,  personal,  remediless.  4,  5.  tcwer  in  Siloam — 
probably  one  of  the  towers  of  the  city  wall,  near  the  pool 
of  Siloam.  Of  its  fall  nothing  is  known.  6-9.  fig  tree — 
Israel,  as  the  visible  witness  of  God  in  the  world,  but 
generally  all  within  the  pale  of  the  visible  Church  ol  God ; 
a  familiar  figure,  cf.  Isaiah  5. 1-7;  John  15. 1-8,  &c,  rine- 
yard— a  spot  selected  for  its  fertility,  separated  from  the 
surrounding  fields,  and  cultivated  with  special  care,  with 
a  view  solely  to  fruit,  came  and  sougitt  fruit — a  heart 
turned  to  God;  the  fruits  of  righteousness;  cf.  Matthew 
21.  33,  34,  and  Isaiah  5.  2,  "He  looked  that  It  should  bring 
forth  fruit:"  He  lias  a  iriglU  to  it,  and  will  require  it. 
three  years— a  long  enough  trial  for  a  fig  tree,  and  so  de- 
noting probably  just  a  sufficient  period  of  culture  for 
spiritual  fruit.  The  supposed  allusion  to  the  duration  of 
our  Lord's  ministry  is  precarious,  cut  it  dovm— indig- 
nant language,  cumbereth— not  only  doing  no  good,  but 
wasting  ground.  He  answ^eriug,  &c. — Christ,  as  Inter- 
cessor, lotli  to  see  it  cut  down  so  long  as  there  was  any 
hope,  see  v.  34.  dig,  &c.— loosen  the  earth  about  it  and 
enrich  it  with  manure;  pointing  to  changes  of  method  in 
the  Divine  treatment  of  the  impenitent,  in  order  to  fresh 


The  Mustard  Seed  and  the  Leaven. 


LUKE  XIV 


Healing  of  a  Dropsical  Mmi. 


spiritual  culture.  If  fruit,  %vell— Genuine  repentance, 
however  late,  avails  to  save.  (Ch.  23.  42,  43.)  after  that, 
&c.— The  final  perdition  of  such  as,  after  the  utmost 
limits  of  reasonable  forbearance,  are  found  fruitless,  will 
be  pre-eminently  and  confessedly  just.  (Proverbs  1.  24-31 ; 
Ezeklel  24. 13.) 

10-17.  Woman  of  Eighteen  Years'  Infirmity  Healed 
ON  THE  Sabbath.  11.  spirit  of  infirmity  — Cf.  v.  17, 
"whom  Satan  hath  bound."  From  this  it  is  probable, 
though  not  certain,  that  her  protracted  Infirmity  was  the 
eflect  of  some  milder  form  of  possession ;  yet  she  was  "a 
daughter  of  Abraham,"  in  the  same  gracious  sense,  no 
doubt,  as  Zaccheus,  after  his  conversion,  was  "a  son  of 
Abraham."  (Ch.  19.  9.)  13.  13.  said,  AVoman  .  ..  -«»d 
laid — both  at  once.  14.  •»vltli  lndl|piatloii — not  so  much 
ut  the  sabbath  violation  as  at  the  g\priflcatlon  of  Christ. 
Cf.  Matthew  21. 15.  [Trench.]  said  to  tlic  r'^ople—'  not 
daring  directly  to  find  fault  with  the  Lord,  ne  seeks  cir- 
cultously  to  reach  Him  through  the  people,  who  were 
more  under  his  influence,  and  whom  he  feared  less.' 
[Trench.]  16.  tlie  Iiord— see  on  ch.  10.  1.  hypocrite  I— 
How  "  the  faithful  and  true  Witness"  '/ears  off  the  masks 
■which  men  wear!  lila  ot,  Ac— seem  Matthew  12.9-13; 
and  ch.  6.  9.  ought  not,  Ac— How  gloriously  the  Lord 
vindicates  the  superior  claims  of  this  woman,  in  consid- 
eration of  the  sadness  and  long  duration  of  her  suflTering, 
and  of  her  dignity  notwithstanding,  as  an  heir  of  the 
promise ! 

18-30.  MlSCELLANEOXTS  TEACHINGS.  18-31.  mitstard 
seed  .  .  .  leaven — see  on  Mark  4.  30-32.  The  parable  of 
"The  Leaven"  sets  forth,  perhaps,  rather  the  intvard 
growth  of  the  kingdom,  while  "  the  Mustard  Seed"  seems 
to  point  chleflj'  to  the  ouftvard.  It  being  a  woman's  work 
to  knead,  it  seems  a  refinement  to  say  that  "  the  woman" 
here  represents  the  Church,  as  the  instrument  of  deposit- 
ing the  leaven.  Nor  does  it  yield  much  satisfaction  to 
understand  the  "three  measures  of  meal"  of  that  three- 
fold division  of  our  nature  into  "spirit,  soul,  and  body," 
alluded  to  In  1  Thessalonlans  5.  23,  or  of  the  threefold  par- 
tition of  the  world  among  the  three  sons  of  Noah  (Genesis 
10.  32),  as  some  do.  It  yields  more  real  satisfaction  to  see 
In  this  brief  parable  just  the  all-penetrating  and  assimi- 
lating quality  of  the  Gospel,  by  virtue  of  which  It  will  yet 
■^lould  all  Institutions  and  tribes  of  men,  and  exhibit 
over  the  whole  earth  one  "  Kingdom  of  our  Lord  and  of 
His  Christ."  (See  on  Revelation  11.  15.)  23.  Lord,  Ac- 
one  of  those  curious  questions  by  talking  of  which  some 
flatter  themselves  they  are  religious,  said  unto  tliem— 
the  multitude;  taking  no  notice  of  the  man  or  his  ques- 
tion, save  as  furnishing  the  occasion  of  a  solemn  warning 
not  to  trifle  with  so  momentous  a  matter  as  "salvation." 
strive— The  word  signifies  to 'contend'  as  for  the  mastery, 
to  'struggle,'  expressive  of  the  difficulty  oC  being  saved, 
as  if  one  would  have  to  force  his  way  in.  strait  gate — 
another  figure  of  the  same.  See  note  on  Matthew  7. 13, 11. 
for  many  will  seek- desire,  t.  e.,  with  a  mere  wish  or 
slothful  endeavour,  and  shall  not  he  aWe — because  it 
must  be  made  a  life-and-death  struggle.  Master  of  the 
house  is  risen  up  and  hath  shnt  to  the  door— awfully 
sublime  and  vivid  picture !  At  present  he  is  represented 
ns  in  a  sitting  posture,  as  if  calmly  looking  on  to  see  who 
will  "strive,"  while  entrance  is  practicable,  and  who  will 
merely  "seek"  to  enter  in.  But  this  is  to  have  an  end, by 
the  great  Masterof  the  house  Himself  rising  and  shutting 
the  door,  after  which  there  will  be  no  admittance.  Lord, 
l>»rd— emphatic  reduplication,  expressive  of  the  earnest- 
ness now  felt,  but  too  late.  See  on  Matthew  7.  21,  22.  36, 
27.  See  on  the  similar  passage,  MaMhew  7.22,23.  eaten 
and  drunk,  Ac- we  have  sat  with  Thee  at  the  same  table. 
tauglit  In  our  streets — Do  we  not  remember  listening  in 
our  own  streets  to  Thy  teaching?  Surely  we  are  not  to  be 
denied  admittance?  But  he  shall  say,  &c.—JVo  nearness 
of  external  communion  with  Christ  will  avail  at  the  great  day, 
in  place  of  that  "  holiness  without  xohich  no  man  shall  see  the 
Lord."  Observe  the  a<i/ie  which  Christ  intimates  that  He 
will  then  assume.that  of  absolute  Disposerof  men's  eternal 
destinies, and  contrast  It  with  His  "despised  and  rejected" 
mndition  at  that  time.  38,  39.  See  on  Matthew  8. 11. 12. 
65 


31 ->3.  JiIessage  to  Herod.    31.  and  depart  hence— and 

'go  forward,' piw/i  on.  He  was  on  His  way  out  of  Perea, 
east  of  Jordan,  and  In  Herod's  dominions,  "journeying 
towards  Jerusalem"  (v.  22).  Haunted  by  guilty  fears, 
probably,  Herod  wanted  to  get  rid  of  Him  (see  on  Mark  C. 
14),  and  seems,  from  our  Lord's  answer,  to  have  sent  these 
Pharisees,  under  pretence  of  a  friendly  hint,  to  persuade 
Him  that  the  sooner  He  got  beyond  Herod's  jurisdiction 
the  better  it  would  be  for  His  own  safety.  Our  Lord  saw 
through  both  of  them,  and  sends  the  cunning  ruler  a 
message  couched  in  dignified  and  befitting  irony,  that 
fox— that  crafty,  cruel  enemy  of  God's  innocent  servants. 
Behold  I  cast  out  devils  and  X  flo  cures— g,  d.,  'Plot  on 
arm  ply  ihy  wiles;  I  also  have  My  plans;  My  works  of 
mercy  are  nearing  completion,  but  some  yet  remain ;  I 
have  work  for  to-day  and  to-morrow  too,  and  the  third 
day;  by  that  time  I  shall  be  where  his  jurisdiction  reaches 
not;  the  guilt  of  my  blood  shall  not  lie  at  his  door;  that 
dark  deed  Is  reserved  for  others.'  He  does  not  say,  I 
preach  the  Gospel— that  would  have  made  little  impres- 
sion upon  Herod— in  the  light  of  the  mei-ciful  character  of 
Christ's  actions  the  malice  of  Herod's  snares  is  laid  bare. 
[Bengel.]  to-day,  to-morro%v,  the  third  day— remark- 
able language  expressive  of  successive  steps  of  His  work 
yet  remaining,  the  calm  deliberatetiess  with  which  He 
meant  to  go  through  with  them,  one  after  another,  to  the 
last,  unmoved  by  Herod's  threat,  yet  the  rapid  march  with 
which  they  were  now  hastening  to  completion.  (Cf.  John 
22.  18.)    I  shall  be  perfected— 'I  finish  my  course,'  'I  at-  * 

tain  completion.'  It  cannot  be  that  a  prophet,  Ac. — 
g.  d.,  *  It  ivould  never  do  that,'  <&c. — awful  severity  of  satire 
this  upon  "the  bloody  city!"  'He  seeks  to  "Kill  me," 
does  he?  Ah!  I  must  be  out  of  Herod's  jurisdiction  for 
that.  Go  tell  him  I  neither  fly  from  him  nor  fear  him, 
but  Jerusalem  is  the  prophets'  slaughter-house.'  34,  35, 
O  Jerusalem,  &c.— See  on  Matthew  23,  37,  39. 

CHAPTER   XIV. 

Ver.  1-24.  Healing  of  a  Dropsical  Man,  and  Mani- 
fold Teachings  at  a  Sabbath  Feast.  3.  Man  before 
him— Not  one  of  the  company,  since  this  was  apparently 
before  the  guests  sat  down,  and  probably  the  man  came  In 
liope  of  a  cure,  though  not  expressly  soliciting  it.  [D« 
Wette.]  3-6.  See  on  Matthew  12. 11, 12.  T-11.  a  parable 
—showing  that  His  design  was  not  so  much  to  inculcate 
mere  politeness  or  good  manners,  as  underneath  this  to 
teach  something  deeper  (r.  11).  chief  rooms-' principal 
seats,'  in  the  middle  part  of  the  couch  on  which  they  re- 
clined at  meals,  esteemed  the  most  honourable,  -tveddlng 
—and  seating  thyself  at  the  weddlng-/cflw^  Our  Lord 
avoids  the  appearance  of  personality  by  this  delicate  allu- 
sion to  a  different  kind  of  entertainment  than  this  of  his 
host.  [Bengel.]  the  lo-^vest-not  a  Zower  merely.  [Ben 
gel.]  -with  shame—'  To  be  lowest  Is  only  Ignominious  to 
him  who  affects  the  highest.'  [Bengel.]  friend— said  to 
the  modest  guest  only,  not  the  proud  one,  v.  9.  [Bengel.] 
■worship— honour.  The  whole  of  this  Is  but  a  reproduc- 
tion of  Proverbs  25. 6, 7.  But  It  was  reserv.ed  for  the  match- 
less Teacher  to  utter  articulately,  and  apply  to  the  regulation ' 
of  the  minutest  features  of  social  life,  such  great  laws  of  the 
Kingdom  of  God  as  that  of  v.  11,  "  Whosoever,"  Ac- 
couching them  in  a  chaste  simplicity  and  proverbiali 
terseness  of  style  which  makes  them  "apples  of  gold  in  a 
setting  of  silver."  See  on  ch.  18. 14.  13-14.  call  not  thyj 
frienda— Jesus  certainly  did  not  mean  us  to  dispense  with 
the  duties  of  ordinary  fellowship,  but,  remitting  these  to 
their  proper  place,  inculcates  what  is  better.  [Bengel.] 
lest  ...  a  recompense  be  given  thee — a  fear  the  world  \a 
not  afflicted  with.  [Bengel.]  The  meaning,  however,  is 
that  no  exercise  of  principle  Is  Involved  in  it,  as  selflshuees 
itself  will  suflflce  to  prompt  to  it  (Matthew  5.40, 47).  call 
the  poor— 'Such  God  Himself  calls,'  v.  21.  [Bengel;] 
blessed— acting  from  disinterested,  god-like  compassion 
for  the  wretched.  15-34.  -when  one  .  .  .  heard  .  .  .  hw 
said,  Blessed,  Ac— As  Our  Lord's  words  seemed  to  hold, 
fortli  the  future  "recompense"  under  the  idea  of  a  great' 
Feast,  the  thought  passes  through  this  man's  mind,  how 

113 


The  Parable  of  the  Great  Supper 


LUKE  XV. 


The  Partibk  of  the  Lost  Sheep. 


Dlessed  they  would  be  who  should  be  honoured  to  sit  down 
to  it.    Our  Lord's  reply  is  in  substance  this:  'The  great 
Feast  is  prepared  already;  the  invitations  are  issued,  but 
declined;  the  feast,  notwithstanding,  shall  not  want  abun- 
dance of  guests;  but  not  one  of  its  present  contemners— 
who  shall  yet  come  to  sue  for  admission— sliall  be  allowed 
to  taste  of  it.'    This  shows  what  was  lacking  in  the  seem- 
ingly pious  exclamation  of  this  man.    It  was  Balaam's, 
'•  Let  me  die  the  death  of  the  righteous,  and  let  my  last  end  be 
like  his"  (Numbers  23. 10),  without  any  anxiety  about  liv- 
ing  his  life;  fondly  wishing  that  all  were  right  with  him 
at  last,  while  all  heedless  of  the  precious  prcxent.    a.  great 
supper  —  Cf.  Isaiah  25.  6.     bade  many  —  hintorically,  the 
Jews  (see  on  Matthew  22. 3) ;  generally,  those  Avithin  the 
pale  of  professed  discipleship.    supper-time  ...  all  now 
ready— pointing  undoubtedly  to  the  now  ripening  prep- 
arations for  the  great  Gospel  call.    See  on  Matthew  22. 4. 
all  began  to  make  excuse— Cf.  Matthew  22. 5.    Three  ex- 
cuses, given  as  specimens  of  the  rest,  answer  to  "  the  care 
0/  this  world"  (v.  18),  "  the  deceit/ulness  of  riches"  (v.  19),  and 
"the pleasures  of  this  life"  (v. 20),  which  "choke  the  word" 
(Matthew  13. 22  and  ch,  8. 14).    Each  differs  from  the  other, 
and  each  has  its  own  plausibility,  but  all  come  to  the  same 
result:  'We  have  other  things  to  attend  to,  more  pressing 
just  noAV.'    Nobody  is  represented  as  saying,  I  will  not 
come;  nay,  all  the  answers  imply  that  but  for  Certain 
things  they  would  come,  and  when  these  are  out  of  the 
way  they  will  come.  So  it  certainly  is  in  the  case  intended, 
"  for  the  last  words  clearly  imply  that  the  refusers  will  one 
day  become  petitioners,    came  and  told,  &c.— saying  as  in 
Isaiah  53.1.    'It  is  the  part  of  ministers  to  report  to  the 
Lord  in  their  prayers  tlie  compliance  or  refusal  of  their 
hearers.'     [Bengel.]     angry  — in  one  sense  a   gracious 
word,  showing  how  sincere  he  was  in  issuing  his  invita- 
tions (Ezekiel  33. 11).    But  it  is  the  slight  put  upon  him,  the 
sense  of  which  is  intended  to  be  marked  by  this  word. 
streets  and  \axke»— historically,  those  within  the  same  pale 
of  "  the  city"  of  God  as  the  former  class,  but  the  despised 
and  outcasts  of  the  nation,  the  "publicans  and  sinners" 
[Trench];  generally,  all  similar  classes,  usually  over- 
looked in  the  first  provision  for  supplying  the  means  of 
grace  to  a  community,  half  heathen  in  the  midst  of  re- 
vealed light,  and  in  every  sense  miserable,    yet  tliere  Is 
room- Imply  ing  that  these  classes  had  embraced  the  invi- 
tation (Matthew  21. 32;  Mark  12. 37,  last  clause  ;  John  7.  48, 
49);  and  beautifully  expressing  the  longing  that  should 
Jill  the  hearts  of  ministers  to  see  their  Master's  table  filled. 
hlgliw^ays  and  hedges— outside  the  city  altogether ;  his- 
torically, the  heathen,  sunk  in  the  lowest  depths  of  spirit- 
ual wretchedness,  as  being  beyond  the  pale  of  all  that  is 
revealed  and  saving,  "without  Christ,  strangers  from  the 
covenant  of  promise,  having  no  hope,  and  without  God 
in  the  world"  (Ephesians  2. 12) ;  generally,  all  such  still. 
Thus,  this  parable  prophetically  contemplates  tlje  exten- 
sion of  the  kingdom  of  God  to  the  whole  world  ;  and  spirit- 
■ually,  directs  the  Gospel  invitations  to  be  carried  to  the 
lowest  strata,  and  be  brought  in  contact  with  the  outer- 
most circles,  of  human  society,    compel  tliem  to  come 
In— not  as  if  they  would  make  the  "excuses"  of  the  first 
class,  but  because  it  would  be  hard  to  get  them  over  two 
difficulties:  (1.)  'We  are  not  fit  company  for  such  a  feast. 
(2.)  We  have  no  proper  dress,  and  are  ill  in  order  for  such 
a  presence.'    How  fitly  does  this  represent  the  difllculties 
and  fears  of  the  sincere  /    How  is  this  met?    'Take  no  ex- 
cuse—make  them  come  as  they  are  — bring  them  along 
with  you.'   Whata  directory  for  ministers  of  Clirist!    that 
my  House  maybe  tilled— 'Grace  no  more  tlian  nature 
will  endure  a  vacuum.'    [Bengel.]   I  say  unto  you,  that 
none — Our  Lord  here  appears  to  throw  off  the  veil  of  the 
parable,  and  proclaim  the  Supper  His  own,  intimating 
that  when  transferred  and  transformed  into  its  final  glo- 
rious form,  and  tlie  refusers  themselves  would  give  all  for 
another  opportunity.  He  will  not  allow  one  of  them  to 
taste  it.    (N.B.—This  parable  must  not  be  confounded 
with  that  of  Proverbs  1. 24-33;  The  Marriage  Supper,  Mat- 
thew 22.2-14.) 

25-35.     Address  to  Great  Multitudes  Travelliko 
"WITH  HlH.     it5.   great  multitudes  with  him— on   His 
114 


final  journey  to  Jerusalem.  The  "  great  multitudes"  were 
doubtless  people  going  to  the  Passover,  who  moved  along 
in  clusters  (ch.  2. 44),  and  who  on  this  occasion  falling  in 
with  our  Lord  had  formed  themselves  into  one  mass  about 
Him.  26,  «T.  If  any  man,  Ac— See  on  Matthew  10. 34-36, 
and  Mark  8. 34,  35.  548-33.  which  of  you,  &c.— Common 
sense  teaches  men  not  to  be^in  any  costly  work  witliout 
first  seeing  that  tliey  have  wherewithal  to  finish.  And  he 
who  does  otherwise  exposes  himself  to  general  ridicule. 
Nor  will  any  wise  potentate  enter  on  a  war  with  any  hos- 
tile power  without  first  seeing  to  It  that,  despite  formid- 
able odds  (two  to  one),  he  be  able  to  stand  his  ground ;  and 
if  he  has  no  hope  of  this,  be  will  feel  that  nothing  remains 
for  him  but  to  make  the  best  terms  he  can.  "  JEven  so," 
says  our  Lord, '  in  the  warfare  you  will  each  have  to  wage 
as  my  disciples,  desfSise  not  your  enemy's  strength,  for 
the  odds  are  all  against  you ;  and  you  had  better  see  to  it 
that,  despite  every  disadvantage,  you  still  have  where- 
withal to  hold  out  and  win  tlie  day,  or  else  not  begin  at 
all,  and  make  the  best  you  can  in  such  awful  circum- 
stances.' In  this  simple  sense  of  the  parable— (Stiek,  Af- 
ford, &c.,  go  wide  of  the  mark  here  in  making  the  enemy 
to  be  Ood,  because  of  the  "conditions  of  peace,"  v.  32)— 
two  things  are  taught:  (1.)  Better  not  begin  (Revelation 
3. 15),  than  begin  and  not  finish.  (2.)  Though  the  contest 
for  salvation  be  on  our  part  an  awfully  unequal  one,  the 
human  will,  in  the  exercise  of  that  "faith  which  over- 
cometh  the  world"  (1  John  5. 4),  and  nerved  by  power  from 
above,  which  "out  of  weakness  makes  it  strong"  (Hebrews 
H.  34 ;  1  Peter  1. 5),  becomes  heroical  and  will  come  off  "more 
tlian  conqueror."  But  witliout  absolute  sui-render  of  self 
the  contest  is  hopeless,  v.  33.  34,  35.  salt,  &c.— See  on 
Matthew  5. 13-16;  and  Mark  9, 50. 

CHAPTER    XV. 

Ver,  1-32.  Publicans  and  Sinners  Welcomed  by 
Christ— Three  Parables  to  Explain  this.  1.  dreur 
near  all  the  publicans  and  sinners,  &c. — drawn  around 
Him  by  the  extraordinary  adaptation  of  His  teacjiug  to 
their  case,  who,  till  He  appeared— at  least  His  forerunner 
—might  well  say,  "No  man  careth  for  my  soul."  a.  ntur- 
mured,  saying,  &c. — took  it  ill,  were  scandalized  at  Him, 
and  insinuated  (on  the  principle  that  a  man  is  known  by 
the  company  he  keeps)  that  He  must  have  some  secret 
sympathy  with  their  character.  But  oh  what  a  truth  of  un- 
speakable preciousness  do  their  lips,  as  on  otlier  occa- 
sions, unconsciously  utter!  Now  follow  three  parables 
representing  the  sinner :  (1.)  in  his  stupidity  ;  (2.)  as  all-un- 
conscious of  fiis  lost  condition ;  (3.)  knowingly  and  willingly 
estranged  from  God.  [Bengel.]  The  first  two  set  forth  the 
seeking  love  of  God ;  the  last.  His  receiving  love.  [Trench.] 
3-7.  I.  The  Lost  Sheep— occurring  again,  Matthew  18. 
12-14;  but  there  to  show  how  precious  one  of  His  sheep  is 
to  the  Good  Shepherd ;  here,  to  show  that  the  shepherd, 
though  it  stray  never  so  widely,  will  seek  it  out,  and  when 
he  hath  found  will  rejoice  over  it.  leave  the  ninety  and 
nine— bend  all  His  attention  and  care,  as  it  were,  to  the 
one  object  of  recovering  the  lost  sheep;  not  saying,  "Tis 
but  one ;  let  it  go ;  enough  remain.'  go  after  .  .  .  until, 
&c.— pointing  to  all  tlie  diversified  means  which  God  sets 
in  operation  for  recovering  sinners.  6.  Rejoice  -tvlth  me, 
&c. — The  principle  here  is,  that  one  feels  exuberant  joy  to 
be  almost  too  much  for  himself  to  bear  alone,  and  is  pos- 
itively relieved  by  having  others  to  sfiare  it  with  him.  (See 
on  V.  10.)  nlnety-ulne  Just  .  .  .  needing  no  repentance 
—not  angels,  whose  place  in  these  parables  is  very  differ- 
ent from  this ;  but  those  represented  by  the  prodigal's  well- 
behaved  brother,  who  have  "served  their  Father"  many 
years  and  not  at  any  time  transgressed  His  command- 
ment (in  the  outrageous  sense  of  the  prodigal).  See  on  v. 
29,31.  In  other  words,  such  as  have  grown  up  from  childhood 
in  the  fear  of  God  and  as  tlie  sheep  of  His  pasture.  Oui 
Lord  does  not  say  "  the  Pharisees  and  scribes"  were  suoli ; 
but  as  there  wcu  undoubtedly  such  a  class,  wliile  "the 
publicans  and  sinners"  were  confessedly  the  strayed  sheep 
and  the  prodigal  children.  He  leaves  them  to  fill  up  tlie 
place  of  the  other  class,  if  they  could.    8-10.  II.  The  Lost 


'I'ne  Jhirable  of  tht,  Lost  (Join. 


LUKE  XV. 


The  Parable  of  the  Prodigal  Son, 


Corx.  M-vretp  the  houae— *  not  done  without  dust  on  man's 
part.'  [Bengel.]  Likewise— on  the  same  principle,  joy, 
&c— Note  carefully  the  language  here— not  'joy  on  thcpart,- 
but  "Joy  in  the  presence  of  tlie  angels  of  God."  True  to  the 
idea  of  the  parables.  The  Great  Shepherd,  Tlie  Great 
Owner  Himself,  is  He  whose  the  joy  properly  is  over  His  oivn 
recovered  property;  but  so  vast  and  exuberant  is  it  (Zech- 
•rifth  3. 17),  that  as  If  He  could  not  keep  it  to  Himself,  He 
*  oalleth  His  friends  and  neighbours  together" — His  whole 
celestial  family— saying,  "Rejoice  with  Me,  for  I  have 
found  My  sheep— My  piece,"  &c.  In  this  sublime  sense  it 
is  "Joy,"  before  "or  in  the  presence  of  tlie  angels;"  they 
only  'catch  the  flying  Joy,'  sharing  it  with  Him!  The  ap- 
plication of  this  to  the  reception  of  those  publicans  and 
Binners  that  stood  around  our  Lord  is  grand  in  the  ex- 
treme: *Ye  turn  from  the.se  lost  ones  with  disdain,  and 
because  I  do  not  the  same,  ye  murmur  at  it:  but  a  very 
dlflerent  feeling  is  cherished  in  heaven.  There,  the  re- 
covery of  even  one  such  outcast  is  watched  with  interest 
and  hailed  with  Joy;  nor  are  they  left  to  come  liome  of 
themselves  or  perish;  for  lo!  even  now  the  great  Shep- 
herd is  going  after  His  lost  sheep,  and  the  Owner  is  mak- 
ing diligent  search  for  the  lost  property;  and  He  is  find- 
ing it  too,  and  bringing  it  back  with  Joy,  and  all  heaven 
Is  full  of  it.'  (Let  the  reader  mark  what  sublime  claims 
Himself  our  Lord  covertly  puts  in  here— as  if  in  Him  they 
beheld,  all  unknown  to  themselves,  nothing  less  than 
heaven  in  the  habiliments  of  earth,  the  Great  Shepherd 
above,  clothed  in  a  garment  of  flesh,  come  "  to  seek  and  to 
save  that  which  was  lost") !  ll-3a.  IIL  The  Pkodigal 
Son.  la.  tKe  youitger- as  the  more  thoughtless,  said, 
&c.— weary  of  restraint,  panting  for  independence,  unable 
longer  to  abide  the  check  of  a  father's  ej'^e.  This  is  man, 
impatient  of  Divine  control,  desiring  to  be  independent 
of  Grod,  seeking  to  be  his  own  master;  that  'sin  of  sins, 
in  which  all  subsequent  sins  are  included  as  in  their  germ, 
for  they  are  but  the  unfolding  of  this  one.'  [Tkexch.] 
he  dlvMed,  &c. — Thus  '  God,  when  His  service  no  longer 
appears  a  perfect  freedom,  and  man  promises  himself 
something  far  better  elsewhere,  allows  him  to  make  the 
trial:  and  he  shall  discover,  if  need  be  by  saddest  proof, 
that  to  depart  from  Him  Is  not  to  throw  off  the  yoke,  but 
to  exchange  a  light  yoke  for  a  heavy  one,  and  one  gra- 
cious Master  for  a  thousand  Imperious  tyrants  and  lords.' 
[Trench.]  13.  not  many  days — intoxicated  with  his 
new-found  resources,  and  eager  for  the  luxury  of  using 
them  at  will,  a  far  coamtry— beyond  all  danger  of  Inter- 
ference from  home.  ■*vasted,  &c.— So  long  as  it  lasted,  the 
inward  monitor  (Isaiah  55.  2)  would  be  silenced  (Isaiah  9. 
10;  57.  10;  Amos  4.  6-10).  rlotons  living- 1\  30,  "with 
harlots."  Ah !  but  this  reaches  farther  than  the  sensual- 
ist; for  'in  the  deep  symbolical  language  of  Scripture 
fornication  is  the  standing  image  of  idolatry ;  they  are  In 
fiict  ever  spoken  of  as  one  and  the  same  sin,  considered 
now  in  its  fleshly,  now  In  its  spiritual  aspect'  (Jeremiah 
8;  Ezekiel  16.  and  17).  [Trench.]  14.  when  he  hnd 
•pent  all  ...  a  mighty  famine  —  a  mysterious  prov- 
idence holding  back  the  famine  till  he  was  in  circum- 
stances to  feel  it  in  all  its  rigour.  Thus,  like  Jonah, 
whom  the  storm  did  not  overtake  till  on  the  mighty 
deep  at  the  mercy  of  the  waves,  does  the  sinner  feel 
as  if  "the  stars  in  their  courses  were  fighting  against" 
him  (Judges  5.  20).  In  iirant— the  first  stage  of  his  bit- 
ter experience,  and  preparation  for  a  change.  15. 
joined  hlmaelf,  Ac— his  pride  not  yet  humbled,  unable 
to  brook  the  shame  of  a  return,  to  feed  8%vlne— Glad  to 
keep  life  in  anyhow,  behold  the  son  sunk  into  a  swine- 
herd—among the  Jews,  on  account  of  the  prohibition  of 
swine's  flesh,  emphatically  vile!  He  who  begins  by  using 
the  world  as  a  servant,  to  minister  to  his  pleasure,  ends 
by  reversing  the  relationship.  [Trench.]  16.  %vould 
fain  have  lUled— rather, '  was  fuln  to  fill,'  ate  greedily  of 
the  only  food  he  could  get.  the  husUs— 'the  hulls  of  a 
leguminous  plant  which  in  the  East  is  the  food  of  cattle 
and  swine,  and  often  the  nourlsliment  of  the  poorest  in 
times  of  distress.'  [Stier.]  no  man  gave  him— not  this 
food,  for  that  he  had,  but  anything  better  (Jeremiah  30.  U). 
ThU  was  his  lowest  depth— perishing  unpitied,  alone  in  the 


world,  and  ready  to  disappear  from  it  unmiased!  But  this 
is  just  the  blessed  turning-point;  midnight  before  dawn 
of  day  (2  Chronicles  12.  8 ;  33.  H-13 ;  Jeremiah  2. 19).  came 
to  hlntself— Before,  he  had  been  "beside  himself"  (Eccle- 
siastes  9.  3),  In  what  sense  will  presently  appear,  how 
many  hired,  &c. — What  a  testimony  to  the  nature  of  the 
home  he  had  left!  But  did  he  not  know  all  this  ere  he 
departed  and  every  day  of  his  voluntary  exile?  He  did, 
and  he  did  not.  His  heart  being  wholly  estranged  from 
home  and  steeped  in  selfish  gratification,  his  father's 
house  never  came  within  the  range  of  his  vision,  or  but  as 
anotlier  name  for  bondage  and  gloom.  Now  empty,  deso- 
late, withered,  perishing,  home,  with  all  its  peace,  plenty, 
freedom,  dignity,  starts  into  view,  fills  all  his  visions  as  a 
warm  and  living  reality,  and  breaks  his  heart.  18.  "I 
WILL  arise  and  go  TO  MY  FATHER!"  The  change  has 
come  at  last,  and  what  a  change! — couched  In  terms  of 
such  exquisite  simplicity  and  power  as  if  expressly 
framed  for  all  heart-broken  penitents.  Father,  «&c.— 
Mark  the  term.  Though  "  no  more  worthy  to  be  called  his 
son,"  the  prodigal  sinner  is  taught  to  claim  the  degraded 
and  defiled,  but  still  existing  relationship,  asking  not  to  be 
made  a  servant,  but  remaining  a  son  to  be  made  "as  a 
servant,"  willing  to  take  the  lowest  place  and  do  the 
meanest  work.  Ah !  and  is  it  come  to  this  7  Once  it  was, 
'Any  place  ralher  than  home.'  Now, '  Oh  that  home !  could 
I  but  dare  to  hope  that  the  door  of  it  would  not  be  closed 
against  me,  how  gladly  would  I  take  any  place  and  do 
any  work,  happy  only  to  be  there  at  all.'  Well,  that  is 
conversion — nothing  absolutely  new,  yet  all  new;  old 
familiar  things  seen  In  a  new  light  and  for  the  first  time 
as  realities  of  overwhelming  magnitude  and  power.  How 
this  is  brouglU  about  the  parable  says  not.  (We  have  that 
abundantly  elsewhere,  Philippians  2. 13,  «tc.)  Its  one  ob- 
ject is  to  paint  the  welcome  home  of  the  greatest  sinners, 
when  (no  matter  for  the  present  how)  they  "arise  and  go 
to  their  Father."  ao.  a  great  -way  off— Oh  yes,  when  but 
the  face  is  turned  homeward,  though  as  yet  far,  far  away, 
our  Father  recognizes  His  own  child  In  us,  and  bounds  to 
meet  us — not  saying,  Let  him  come  to  me  and  sue  for 
pardon  first,  but  himself  taking  the  first  step,  fell  ou 
his  neck  and  kissed  hlin— What !  In  all  his  filth  ?  Yes. 
In  all  his  rags?  Yes.  In  all  his  haggard,  shattered 
wretchedness?  Yes.  "Our  Father  who  art  in  heaven," 
is  this  Thy  portraiture?  It  is  even  so  (Jeremiah  31.20). 
And  because  it  is  so  I  wonder  not  that  such  incomparable 
teaching  hath  made  the  world  new.  ai.  Father,  I  have 
sinned,  <fec.—' This  confession  Is  uttered  after  the  kiss  of 
reconciliation'  (Ezekiel  16.  63).  [Trench.]  82.  hnt  the 
Father  said,  &c.— The  son  has  not  said  all  he  purposed, 
not  so  much,  because  the  father's  demonstrations  had  re- 
kindled the  filial,  and  swallowed  up  all  servile  feeling 
[Trench]  (see  on  the  word  "  Father,"  v.  IS),  but  because 
the  father's  heart  is  made  to  appear  too  full  to  listen,  at 
that  moment,  to  more  in  this  strain,  the  best  robe— Ct 
Zecharlah  3.4,5,  "Take  away  the  filthy  garments  from 
him;  behold  I  have  clothed  thee  with  change  of  raiment; 
and  they  clothed  him  with  garments"  (Isaiah  61. 10;  Rev- 
elation 3.  18).  a  ring— Cf.  Genesis  ■11.  42;  James  2.  2. 
shoes— slaves  went  barefoot.  Thus,  we  have  here  a  three- 
fold symbol  of /rce(?o»»  and  fto?ioi<r,  restored,  as  the  flu  it 
of  perfect  reconciliation.  83.  tlie  fatted  calf— kept  for  fes- 
tive occasions.  34.  my  son — now  twice  his  son.  dead 
.  .  .  lost— to  me;  to  himself— io  my  service,  my  satisfac- 
tion; to  his  own  dignity,  peace,  profit,  alive  again  .  .  . 
found— to  all  these,  merry — See  on  v.  10.  35.  in  tlie 
tield— engaged  in  his  father's  business:  cf.  29,  "These 
many  years  do  I  «eri;e  thee."  38.  came  his  father  out 
and  entreated  him— "Like  as  a  father  pltleth  his  chil- 
dren, so  the  Lord  pltleth  them  that  fear  Him"  (Psalm  103. 
13).  As  it  is  the  elder  brother  who  now  errs,  so  it  is  the 
same  paternal  compassion  which  had  fallen  on  the  neck  of 
the  younger  that  comes  forth  and  pleads  with  the  eldei-. 
39.  these  many  years  .  .  .  neither  transgressed  at  on 
time,  &c.— The  words  are  not  to  be  pressed  too  far.  He  in 
merely  contrasting  his  constancy  of  love  and  sc7-vice  wit'li 
the  conduct  of  his  brother;  Just  as  Job,  resenting  the 
charge  of  hypocrisy  by  his  friends,  speaks  as  if  notliiu« 

115 


Hie  Parable  of  the  Unjust  Steward. 


LUKE  XVI. 


The  Parable  of  the  Rich  Man  and  Lazartu. 


could  be  laid  to  his  charge  (Job  23. 10-12),  and  David  too 
(Psalm  18.  20-21).  The  father  attests  the  truth  of  all  he  says. 
never  a  Uld — I  say  not  a  calf,  but  not  even  a  kid.  that  I 
might  make  merry  with  my  friends— Here  lay  his 
misapprehension.  It  was  no  entertainment  for  the  grati- 
fleation  of  the  prodigal :  it  Was  a  father's  expression  of  the 
joy  he  felt  at  his  recovery,  thy  son  .  .  .  thy  living— 
How  unworthy  a  reflection  on  tlie  common  father  of 
both,  for  the  one  not  only  to  disown  the  other,  but  fling 
him  over  upon  his  father,  as  if  he  should  say,  Take  him, 
and  have  joy  of  him !  31.  Son,  &c.— The  father  resents 
not  the  Insult— how  could  he,  after  the  largeness  of  heart 
which  had  kissed  the  returning  prodigal?  He  calmly 
expostulates  with  him, '  Son,  listen  to  reason.  What  need 
for  special,  exuberant  joy  over  thee?  Didst  thou  saj% 
"Lo,  these  many  years  do  I  serva  tliee?"  In  tliat  saidst 
thou  truly;  but  just  for  that  reason  do  I  not  set  the  whole 
household  a-rejoicing  over  thee.  For  thee  is  reserved 
what  is  higher  still  — a  tranquil  lifelong  satisfaction  in 
thee,  as  a  true-hearted  faithful  sou  in  thy  father's  house, 
nor  of  the  inheritance  reserved  for  thee  is  auglit  alien- 
ated by  this  festive  and  fitting  joy  over  the  once  foolish 
but  now  wise  and  newly-recovered  one.'  33.  It  was 
meet— 'Was  it  possible  he  should  simply  take  his  long- 
vacant  place  in  the  family  without  one  special  sign  of 
wonder  and  delight  at  the  change?  Would  that  have 
been  nature  f  But  this  being  the  meaning  of  the  festivity, 
It  would  for  that  very  reason  be  temporary.  In  time,  the 
dutlfulness  of  even  the  younger  son  would  become  the 
law  and  not  the  exception;  he  too  at  length  miglit  venture 
to  say,  " Lo,  these  manyj'-ears  do  I  serve  thee;"  and  of 
him  the  father  would  say,  "Son,  thou  art  ever  with  me." 
In  that  case,  therefore,  it  would  not  be  "  meet  that  they 
should  make  merry  and  be  glad."  The  lessons  are  ob- 
vious, but  how  beautiful !  (1.)  The  deeper  sunk  and  the 
longer  estranged  any  sinner  is,  the  more  exuberant  is  the 
joy  which  his  recovery  occasions.  (2.)  Such  joy  is  not  the 
portion  of  those  whose  whole  lives  have  been  spent  in  the 
service  of  their  Father  In  heaven.  (3.)  Instead  of  grudg- 
ing the  want  of  this,  they  should  deem  it  the  highest  tes- 
timony to  their  lifelong  fidelity,  that  something  better 
is  reserved  for  them — the  deep,  abidi  ng  complacency  of 
their  Father  in  heaven. 

CHAPTER   XVI. 

Ver.  1-31.  Parables  of  the  Unjust  Steward  ast>  of 
THE  Rich  Man  and  Lazartjs,  or,  the  Right  Use  of 
Money,  l.  steward— manager  of  his  estate.  accused- 
Informed  upon,  had  -^vasted- rather,  '  was  wasting.'  3. 
cannot  dig  ...  to  heg,  ashamed — tlierefore,  wlien  dis- 
missed, shall  be  in  utter  want.  4.  may  receive  me, 
&c. — Observe  his  one  object — ivhen  cast  out  of  one  home  to 
secure  another.  This  is  the  key  to  the  parable,  on  wliich. 
there  have  been  many  diflering  views.  5-7.  fifty  .  .  . 
fourscore — deducting  a  half  from  the  debt  of  tlie  one, 
and  a  fifth  from  that  of  the  other.  8.  the  lord— evidently 
the  steward's  lord,  so  called  In  v.  3,  5.  commended,  &c. — 
not  for  his  "Injustice," but  "because  he  had  done  ivi^ely,'" 
or  prudently;  with  commendable  forcHght  and  skilful 
adaptation  of  means  to  end.  childi-en  of  tills  -»vorld— so 
ch.20.34;  cf.Psalm  17.11  ("their  portion  in  this  life"); 
Philipplans  3.19  ("mind  earthly  things").  Psalm  1.6,  7. 
in  (or  for)  their  generation— t.  e.,  for  the  purposes  of  the 
"  world"  they  are  "of."  The  greater  wisdom  (or  shrewd- 
ness) of  the  one.  In  adaptation  of  means  to  ends,  and  in 
energetic,  determined  prosecution  of  them,  is  none  of  It 
for  God  and  eternity— a,  region  they  were  never  in,  an 
atmosphere  they  never  breathed,  an  undiscovered  world, 
an  unborn  existence  to  them— but  all  for  the  purposes  of 
their  own  grovelling  and  fleeting  generation,  children 
of  light— so  John  12.30;  Epheslans  5.  8;  1  Thessalonians 
5.5.  Yet  this  is  only  'as  night-birds  see  better  in  the  dark 
than  those  of  the  day— owls  than  eagles.'  [Cajetan  and 
Trench.]  But  we  may  learn  lessons  from  them,  as  our 
Lord  now  shows,  and  "be  wise  as  serpents."  9.  make 
friends  of— turn  to  your  advantage;  t.  e.,  as  the  steward 
did,  "by  showing  mercy  to  the  poor"  (Daniel  1.  27);  cf.  12. 
U6 


33;  11. 13, 11.     mammon  of  unrlghteoaaness- treacher* 

OU8,  precarious.  (See  on  Matthew  6.  21.)  ye  fall— In  re- 
spect of  life,  they  may  receive  you — not  generally,  '  ye 
may  be  received'  (as  ch.  6.  38,  'shall  men  give'),  but '  those 
ye  have  relieved  may  rise  up  as  witnesses  for  you'  at  the 
great  day.  'Then,  like  the  steward,  when  turned  out  ot 
one  home  shall  ye  secure  another ;  but  better  than  he,  a 
heavenly  for  an  earthly,  an  everlasting  for  a  temporary 
habitation.'  Money  is  not  here  made  the  key  to  heaven, 
more  than  "  the  deeds  done  in  the  body"  In  general,  ac- 
cording to  which,  as  a  test  of  character— but  not  by  tlie 
merit  of  which— men  are  to  be  judged  (2  Corinthians  5. 10), 
and  see  Matthew  25.  34-40.  10.  He,  «S:c.— a  maxim  of  great 
pregnancy  and  value;  rising  from  the  prudence  which  the 
steward  had  to  the  fidelity  which  he  had  not,  the  "harm- 
lessness  of  the  dove,  to  which  the  serpent"  with  all  his 
"  wisdom"  is  a  total  stranger.  Fidelity  depends  not  on  the 
amount  entrusted,  but  on  the  sense  of  responsibility.  He  that 
feels  this  in  little  will  feel  it  In  much,  and  conversely. 
11, 13.  unrighteous  mammon— To  the  whole  of  this  He 
applies  the  disparaging  term  "  what  is  least,"  in  contrast 
with  "  the  true  riches."  another  man's  .  .  .  your  o-vvn 
— an  Important  turn  to  the  subject.  Here  all  we  have  Is 
071  trust  as  stewards,  who  have  an  account  to  render. 
Hereafter,  what  the  faithful  have  will  be  their  own  prop- 
erty, being  no  longer  on  probation,  but  in  secure,  undis- 
turbed, rightful,  everlasting  possession  and  enjoyment 
of  all  that  is  graciously  bestowed  ou  us.  Thus  money  is 
neither  to  heidolized  nor  despised;  we  must  sit  loose  to  it 
and  use  it  for  God's  glory.  13.  can  serve — be  entirely  at 
tfie  command  of;  and  this  Is  true  even  where  the  services 
are  not  opposed,  hate  .  .  .  love — showing  that  the  two 
here  intended  are  in  uncompromising  hostility  to  each 
other:  an  awfully  searching  principle!  14-18.  covetous 
.  .  .  derided  him  —  sneered  at  him;  their  master-sin 
being  too  plainly  struck  at  for  them  to  relish.  But  it  was 
easier  to  run  down  than  to  refute  such  teaching,  justify 
yourselves— make  a  show  of  righteousness,  highly  es- 
teemed among  men— generally  carried  away  by  plausi- 
ble appearances.  (See  1  Samuel  16.  7;  and  ch.  14. 11.)  Th« 
La-vv,  &c. — See  on  Matthew  11. 13.  every  man  presseth,  &c. 
— Publicans  and  sinners,  all  indiscriminately,  are  eagerly 
pressing  into  It;  and  ye.  Interested  adherents  of  the  mere 
forms  of  an  economy  which  Is  passing  away,  "discerning 
not  the  signs  of  this  time,"  will  allow  the  tide  to  go  past 
you  and  be  found  a  stranded  monument  of  blindness  and 
obstinacy.  It  Is  easier,  &c. — See  on  Mattliew  5. 17,  18. 
putteth  a-*vay  his  -wife,  &c. — See  on  Matthew  19.  3-9.  Far 
from  intending  to  weaken  tlie  force  of  the  law,  in  these 
allusions  to  a  new  economy,  our  Lord,  in  this  unexpected 
way,  sends  home  Its  high  requirements  with  a  pungency 
which  the  Pharisees  would  not  fail  to  feel.  19.  purple 
and  fine  linen,  &c, — cf.  Esther  8.15;  Revelation  18.12, 
wanting  nothing  which  taste  and  appetite  craved  and 
money  could  procure.  30,  31.  laid— having  to  be  carried 
and  put  down,  full  of  sores— open,  running,  "  not  closed, 
nor  bound  up,  nor  mollified  with  ointment."  (Isaiah  1.  C.) 
desiring  to  be  fed  with— but  was  not.  [Grotius,  Ben- 
gel,  Meyer,  Trench,  &c.]:  the  woi'ds  may  mean  indeed 
'  was  fain  to  feed  on,'  or  'gladly  fed  on,'  as  ch.  15. 16.  [Al- 
FORD,  Webster  and  Wilkinson,  &c.]  But  the  context 
ratlier  favours  the  former,  licked,  &c.— a  touching  act 
of  brute  pity.  In  the  absence  of  human  relief.  It  is  a  case 
of  heartless  IndilTerence,  amidst  luxuries  of  every  kind, 
to  one  of  God's  poorest  and  most  afl3.icted  ones,  presented 
daily  before  the  eye.  33.  died— his  burial  was  too  unim- 
portant to  mention;  while  "the  rich  man  died  and  ?^aj 
buried" — his  carcass  carried  in  pomp  toils  eartlily  resting- 
place,  in  Abraham's  hosom — as  if  seen  reclining  next 
to  him  at  the  heavenly  feast.  (Matthew  8. 11.)  33.  In  hell 
— not  the  final  place  of  the  lost  (for  which  another  word 
Is  used),  but  as  we  say  '  the  unseen  world.'  But  as  the 
object  here  Is  certainly  to  depict  the  whole  torment  of  the 
one  and  tlie  perfect  bliss  of  the  other.  It  comes  in  this  case 
to  much  the  same,  seetli  Abraham— not  God,  to  wliom. 
therefore  he  cannot  cry.  [Bengel.]  Father  Abraham — 
a  well-founded,  but  unavailing,  claim  of  natural  descent 
(ch.  3. 8 ;  John  8. 37).  34.  mercy  on  me — who  never  showed 


The  Ten  Lepers  Cleansed. 


LUKE  XVII. 


The  Coming  of  the  Kingdom. 


any.  (James  2.  3.)  send  littzarus— the  pining  victim  of 
his  merciless  neglect,  tliat  lie  may— take  me  hence? 
No ;  that  he  dares  not  to  ask.  dip  .  .  .  tongue— t.  e.,  the 
least  conceivable  and  the  most  momentari/  abatement  of 
his  torment;  that  Is  all.  But  even  this  he  Is  told  is  (1.) 
unreasonable.  35,  26.  Son— stinging  acknowledgment  of 
the  claimed  relationship,  thou  .  .  .  liaza,rus,  &c. — As  it 
Is  a  great  law  of  God's  kingdom,  that  the  nature  of  our 
present  desires  shall  rule  that  of  our  future  bliss,  so  by  that 
law,  he  whose  "  good  things,"  craved  and  enjoyed,  were 
all  bounded  by  time,  could  look  for  none  after  his  con- 
nection with  time  had  come  to  an  end.  (Ch.  6.  24.)  Bat  by 
this  law,  he  whose  "evil  things,"  all  crowded  into  the 
present  life,  drove  him  to  seek,  and  find,  consolation  in  a 
life  beyond  the  grave,  is  by  death  released  from  all  evil 
and  ushered  into  unmixed  and  uninterrupted  good  (ch.  6. 
21),  (2.)  It  Is  itnpossible.  I>e8tde8  all  this— '  independently 
of  this  consideration.'  a  great  gnlf  ftxe<l— 6*/  an  irrevo- 
cable decree  there  has  been  placed  a  vast  impassable 
abyss  between  the  two  states,  and  tlie  occupants  of  each. 
587-31.  Tlien  he  said— now  abandoning  all  hope  for  him- 
self—send  hint  to  my  father's  house,  &c.— no  waking  up 
Of  good  In  the  heartof  the  lost,  but  bitter  reproach  against 
God  and  the  old  economy,  as  not  warning  liimsufTiciently, 
[Trench.]  The  answer  of  Abraliara  is,  They  are  sufi^- 
ciently  warned,  nay— giving  the  lie  to  Abraham.  If, 
Ac— a  principle  of  awful  magnitude  and  importance. 
The  greatest  miracle  will  have  no  effect  on  those  who  are 
determined  not  to  believe.  A  real  Lazarus  soon  "rose 
from  the  dead,"  but  the  sight  of  him  by  crowds  of  people, 
inclined  thereby  to  Christ,  only  crowned  the  unbelief  and 
hastened  the  murderous  plots  of  the  Pharisees  against  the 
Lord  of  glory;  nor  has  His  own  resurrection,  far  more 
overpowering,  yet  won  over  that  "  crooked  and  perverse 
nation." 

CHAPTER     XVII. 

Ver.  1-10.  Offences— Faith— Humility.  1,  3.  See  on 
Matthew  18.6,  7.  3,  4.  See  on  Matthew  18.  1.5-17,  21,  22. 
eeven  times — not  a  lower  measure  of  the  forgiving  spirit 
than  the  "seventy  times  seven"  enjoined  on  Peter, 
■which  was  occasioned  by  his  asking  if  he  was  to  stop 
at  seven  times.  'No,'  is  the  virtual  answer,  'though 
it  come  to  seventy  times  that  number,  if  only  he  ask 
forgiveness  in  sincerity.'  5.  Lord— See  on  ch.  10.  1.  in- 
crease our  faith — moved  by  the  difficulty  of  avoiding 
and  forgiving  "offences."  This  is  the  only  instance 
in  which  a  spiritual  operation  upon  their  souls  was 
solicited  of  Christ  by  the  Twelve;  but  a  kindred  and 
higher  prayer  had  been  offered  before,  by  one  with  far 
fewer  opportunities.  See  on  Mark  9.  2t.  G.  sycamine — 
mulberry.  See  on  Mark  11.  22-24.  7-10.  say  unto  him  by 
and  by— The  "  by  and  by"  (or  rather  'directly')  should  bo 
Joined  not  to  the  saying  but  the  going:  'Go  directly.' 
The  connection  here  is:  ' But  when  your  faith  has  been  so 
increased  as  both  to  avoid  and  forgive  offences,  and  do 
things  Impossible  to  all  but  faith,  be  not  puffed  up  as 
though  you  had  laid  the  Lord  under  any  obligations  to 
you.'  I  troiv  not— or,  as  we  say,  when  much  more  is 
meant,  'I  should  think  not.'  uuprontable  — a  word 
which,  though  usually  denoting  the  opposite  of  profit,  is 
here  used  simply  in  its  negative  sense.  'We  have  not,  as 
his  servants,  profited  or  benefited  God  at  all.'  (Cf.  Job  22. 
2,  3 ;  Romans  11.  35.) 

11-19.  Ten  Lepers  Cleansed.  11-13.  through  midst 
of  Samaria  and  Galilee— probably  on  tlie  confines  of 
both,  stood  afar  off— Cf.  Leviticus  13.  45,  40.  tliey  lifted 
up— their  common  misery  drawing  these  poor  outcasts 
together  (2  Kings  7.  3),  nay,  making  them  forget  the  fierce 
national  antipathy  of  Jew  and  Samaritan.  [Trench.] 
Jesufl,  &c.— Cf.  Matthew  20.  30-33.  How  quick  a  teacher  is 
felt  misery,  even  though  as  hero  the  teaching  may  be 
soon  forgotten !  14.  sho-w  yourselvea — as  cleansed  per- 
sons. See  on  Matthew  8. 4,  Thus  too  would  the  Samaritan 
be  taught  that  "salvation  is  of  the  Jews,"  (John  4. 22.)  as 
they  "went,  were  cleansed- In  how  many  different  ways 
were  our  Lord's  cures  wrought,  and  this  different  from 
all  the  rest.     17,  18.   "Wtxi:  there  not  ten  cleansed- 


rather,  were  not  the  ten  cleansed?  i.  e.,  the  whole  of  them 
—an  example  (by  the  waj')  of  Christ's  omniscience.  [B«n- 
GEL.]  this  stranger— 'this  alien'  (literally,  'of  another 
race').  The  language  is  that  of  wonder  and  admiration, 
as  is  expressly  said  of  another  exhibition  of  Gentile  faith, 
Matthew  8. 10.  19.  arise— for  he  had  "  fallen  down  on  his 
face  at  His  feet,"  v.  16,  and  there  lain  prostrate,  faith 
made  thee  whole — not  as  the  others,  merely  in  body,  but 
in  that  higher  spiritual  sense  with  which  His  constant 
language  has  so  familiarized  us. 

20-37.  Coming  of  the  Kingdom  of  God  and  of  the 
Son  of  Man.  aO-35.  "When,  ifcc— To  meet  the  erroneous 
views  not  only  of  the  Pharisees,  but  of  the  disciples 
themselves,  our  Lord  addresses  both,  announcing  the 
coming  of  the  kingdom  under  different  aspects.  "It  com- 
eth  not  with  observation'' — 'with  watching'  or  'lying  in 
wait,'  as  for  something  outwardly  imposing  and  at  once 
revealing  itself.  Lo  here:  lo  there  1— Shut  up  within 
this  or  that  sharplj'-deflned  and  visible  geographical  or 
ecclesiastical  limit,  -vvithln  you— is  of  an  internal  and 
spiritual  character  (as  contrasted  with  their  outside  views 
of  it).  But  it  has  lis  external  side  too.  the  days — rather 
'days.'  will  come— as  ch.  19.  43— when,  amidst  calami- 
ties, &c.,  j^ou  will  anxiously  look  for  a  deliverer,  and 
deceivers  will  put  tliemselves  forward  in  this  character. 
one  of  the  days  of  the  Son  of  man — Himself  again 
amongst  them  but  for  one  day;  as  we  say  when  all  seems 
to  be  going  wrong  and  the  one  person  who  could  keep 
them  right  is  removed.  [Neander  in  Stier,  &c.]  'Tliis 
is  said  to  guard  against  the  mistake  of  supposing  that 
His  visible  presence  would  accompany  tlie  manifestation 
and  establishment  of  His  kingdom.'  [Webster  and  Wil- 
kinson.] they  shall  say,  See  here  ,  .  .  Go  not,  <&c.— 'a 
warning  to  all  so-called  expositors  of  prophecy  and  their 
followers,  who  cry,  Lo  there  and  see  here,  every  time  that 
war  breaks  out  or  revolutions  occur.'  as  lightning  ,  ,  , 
so  tlie  Son  of  man— t.  e.,  it  will  be  as  manifest.  The  Lord 
speaks  liere  of  His  coming  and  manifestation  in  a  pro- 
phetically Indefinite  manner,  and  in  these  preparatory 
words  blends  into  one  the  distinctive  epochs.  [Stier.]  When 
the  whole  polity  of  the  Jews,  civil  and  ecclesiastical 
alike,  was  broken  up  at  once,  and  its  continuance  rendered 
impossible  by  the  destruction  of  Jerusalem,  it  became 
as  manifest  to  all  as  the  lightning  of  heaven  that  the 
kingdoni  of  God  had  ceased  to  exist  in  its  old,  and  had 
entered  on  a  new  and  perfectly  diffei-ent  form.  So  it  may 
be  again,  ere  its  final  and  greatest  change  at  the  personal 
coming  of  Christ,  and  of  which  the  words  in  their  highest 
sense  are  alone  true.  But  fli-st  ,  .  ,  suffer,  &c.— This 
shows  that  the  more  immediate  reference  of  the  previous 
verse  is  to  an  event  soon  to  follow  the  death  of  Christ.  It 
was  designed  to  withdraw  the  attention  of  "  His  disciples" 
from  the  glare  In  which  His  foregoing  words  had  invested 
the  approaching  establishment  of  His  kingdom.  36-30. 
eat  .  .  .  married,  planted,  &c.— all  the  ordinary  occupa- 
tions and  enjoyments  of  life.  Though  the  antediluvian 
world  and  the  cities  of  the  plain  were  awfully  wicked,  it 
is  not  their  wickedness,  but  their  worldliness,  their  unbe- 
lief and  indifference  to  the  future,  their  unpreparedness 
that  is  hero  held  up  as  a  warning.  N.  jB.— These  recordeo 
events  of  Old  Testament  history— denied  or  explained 
away  now-a-days  by  not  a  few— are  referred  to  here  as 
facts.  31-33.  to  take  it  away  .  .  .  remember,  «Scc.— a 
warning  against  that  lingering  reluctance  to  part  with  pres- 
ent treasures  which  induces  some  to  remain  lu  a  burning 
house,  in  hopes  of  saving  this  and  that  precious  article 
till  consumed  and  buried  in  its  ruins.  The  cases  heie 
supposed,  though  different,  are  similar.  loot's  ^vife— her 
"  look  baek,"  for  that  Is  all  that  is  said  of  her,  and  her 
recorded  doom.  Her  heart  was  in  Sodom  still,  and  the 
"  look"  Just  said,  'And  must  I  bid  It  adieu?'  whosoever, 
&c.— See  on  ch,  9.  23-27.  34.  t\wo  In  one  bed— the  pre- 
pared and  unprepared  mingled  In  closest  Intercourse 
together  in  the  ordinary  walks  and  fellowships  of  life, 
when  the  moment  of  severance  arrives.  Awful  truth! 
realized  before  the  destruction  of  Jerusalem,  when  the 
Christians  found  themselves  forced  by  their  Lord's 
directions  (ch.  21.  21)  at  once  and  for  ever  away  from  their 

117 


Parable  of  the  Importunate  Widow. 


LUKE  xvin. 


Little  Children  brought  to  Chrixt, 


old  associates ;  but  most  of  all  when  the  second  coming 
of  Christ  shall  burst  upon  a  heedless  world.  37.  wliere— 
shall  this  occur?  inrlieresoever,  &c.— 'As  birds  of  prey 
scent  out  the  carrion,  so  wherever  is  found  a  mass  of  in- 
curable moral  and  spiritual  corruption,  there  will  be  seen 
alighting  the  ministers  of  Divine  judgment,'  a  proverbial 
saying  terrifically  verified  at  the  destruction  of  Jerusa- 
lem, and  many  times  since,  though  its  most  tremendous 
Illustration  will  be  at  the  world's  final  day. 

CHAPTER    XVIII. 

Ver.  1-8.  Pakable  of  the  Importunate  Widow.  1-5. 
olway»— Cf.  V.  7,  "  night  and  day."  ralnt— '  lose  heart,'  or 
'slacken.'  feared  not  ,  .  .  nor  regarded— defying  the 
vengeance  of  God  and  despising  the  opinion  of  men. 
widow— weak,  desolate,  defenceless.  (1  Timothy  5.  5, 
which  is  taken  from  this.)  came— 'kept  coming.'  See  v. 
5,  "her  continual  coming."  avenge  me— t.  e.,  rid  me  of 
the  oppression  of.  continual  coming—'  coming  for  ever.' 
6-8.  the  liord— a  name  expressive  of  the  authoritative 
style  In  which  He  interprets  His  own  parable,  stoall  not 
God— not  unjust,  but  th6  infinitely  righteous  Judge. 
avenge — redeem  from  oppression,  his  own  elect— not 
like  this  widow,  the  object  of  indiflerence  and  contempt, 
but  dear  to  Him  as  the  apple  of  the  eye  (Zechariah  2.  8). 
cry  day  and  night— whose  every  cry  enters  into  the  ears 
of  the  Lord  of  Sabaoth  (James  5.  4),  and  how  much  more 
their  incessant  and  persevering  cries!  hear  long  ^vith 
them— rather, ' in  their  case.'  or— 'on  their  account' (as 
James  5.  7,  "for  it").  [Gkotitts,  De  Wette,  &c.]  speedily 
—as  if  pained  at  the  long  delay,  impatient  for  the  destined 
moment  to  interpose.  (Cf.  Proverbs  29. 1.)  nevertheless, 
&c.—q,  d.,  *  Vet  ere  the  Son  of  man  comes  to  redress  the 
wrongs  of  His  C?hurch,  so  low  will  the  hope  of  relief  sink, 
through  the  length  of  the  delay,  that  one  will  be  fain  to 
ask.  Will  He  find  any  faith  of  a  coming  avenger  left  on  the 
earth?  From  this  we  learn,  (1.)  That  the  primary  and 
historical  reference  of  this  parable  is  to  the  Church  in  its 
M'idowed, desolate, oppressed,  defenceless  condition  during 
the  present  absence  of  her  Lord  in  the  heavens;  (2.)  That 
in  these  circumstances  importunate,  persevering  prayer 
for  deliverance  is  the  Church's  fitting  exercise;  (3.)  That 
notwithstanding  every  encouragement  to  this,  so  long 
will  the  answer  be  delayed,  while  the  need  of  relief  con- 
tinues the  same,  and  all  hope  of  deliverance  will  have 
nearly  died  out,  and  "  faith"  of  Christ's  coming  scarcely 
to  be  found.  But  the  application  of  the  parable  to  prayer 
in  general  is  so  obvious  as  to  have  nearly  hidden  its  more 
direct  reference,  and  so  precious  that  one  cannot  allow  it 
to  disappear  in  any  public  and  historical  interpretation. 

9-14.  Pabable  of  the  Pharisee  and  the  Publican. 
11,  la.  stood— as  the  Jews  in  prayer.  (Mark  11. 25.)  God, 
&c.— To  have  been  kept  from  gross  iniquities  was  un- 
doubtedly a  just  cause  of  thankfulness  to  God;  but  instead 
of  the  devoutly  humble,  admiring  frame  which  this 
should  inspire,  he  arrogantly  severs  himself  from  the  rest 
of  mankind,  as  quite  above  them,  and,  with  a  contempt- 
uous look  at  the  poor  publican,  thanks  God  that  he  has 
not  to  stand  afar  ofl'lilje  him,  to  hang  down  his  head  like 
a  bulrush  and  beat  his  breast  like  him.  But  these  are  only 
his  moral  excellencies.  His  religious  merits  complete  his 
grounds  for  congratulation.  Not  confining  himself  to  the 
one  divinely-prescribed  annual  fast  (Leviticus  16.  29),  he 
was  not  behind  the  most  rigid,  who  fasted  on  the  second 
and  fifth  days  of  every  week  [Lightfoot],  and  gave  the 
tenth  not  only  of  what  the  law  laid  under  tithing,  but  of 
"all  his  gains."  Thus,  besides  doing  all  hit  duty,  he  did 
works  of  supererogation ;  while  sins  to  confess  and  spiritual 
wants  to  be  supplied  he  seems  to  have  felt  none.  What  a 
picture  of  the  Pharisaic  character  and  religion  !  13.  stand- 
ing afar  oflf— as  unworthy  to  draw  near;  but  tliat  was  the 
way  to  get  near.  (Psalm  34. 18;  Isaiah  57. 15.)  would  not 
lift  up— "blushing  and  ashamed"  to  do  so.  (Ezra  9.  6.) 
smote,  &c.— 'kept  smiting;'  for  anguish  (ch.  23.  48),  and 
self-reproach  (Jeremiah  31.  19).  he  merciful— 'be  pro- 
pitiated,' a  very  unusual  word  in  such  a  sense,  only  once 
else  used  In  the  New  Testament,  in  the  sense  of  "making 
118 


reconciliation"  by  sacrifice,  Hebrews  2.  17.  There  may, 
therefore,  be  some  allusion  to  this  here,  though  not  likely. 
a  sinner— literally,  '<Ae  sinner;'  q.d.,  'If  ever  there  wjia 
one,  I  am  he.'  14.  rather  than  the  other— tlie  meaning 
is,  'and  not  the  other;'  for  the  Pharisee  was  not  seeking 
justification,  and  felt  no  need  of  it.  This  great  law  of  the 
Kingdom  of  God  is,  in  the  teaching  of  Clirist,  inscribed, 
as  in  letters  of  gold,  over  its  entrance-gate.  And  in  liow 
many  diflerent  forms  is  it  repeated.  (Psalm  138.  6 ;  147.  6; 
ch.  1.  53.)  To  be  self-emptied,  or,  "poor  in  spirit,"  is  the 
fundamental  and  indispensable  preparation  for  the  recep- 
tion of  the  "grace  which  bringeth  salvation:"  wherever 
this  exists,  the  "mourning"  for  it  which  precedes  "com- 
fort" and  the  earnest  "hungerings  and  thirstings  after 
righteousness"  which  are  rewarded  by  the  "  fulness"  of  it, 
will,  as  we  see  here,  be  surely  found.  Such,  therefore,  and 
such  only,  are  the  justified  ones.  (Job  33.  27, 28;  Psalm  34, 
18;  Isaiah  57. 15.) 

15-17.  Little  Children  Brought  to  Christ,  infants 
— showing  that  some,  at  least,  of  those  called  in  Matthew 
(19. 13)  and  Mark  (10. 13)  simply  "little"  or  "young  chil- 
dren," were  literally  "babes.'"  touch  theni- or,  as  more 
fully  in  Mattliew,  "  put  his  hands  on  them  and  pray,"  or 
Invoke  a  "blessing"  on  them  (Mark  10. 16),  according  to 
venerable  custom  (Genesis  48. 14, 15).  rehuked  them— Re- 
peatedly the  disciples  thus  interposed  to  save  annoyance 
and  interruption  to  their  Master ;  but,  as  the  result  showed, 
always  against  the  mind  of  Christ.  (Matthew  15.  23;  ch.  18. 
39,  40.)  Here,  it  is  plain  from  our  Lord's  reply,  that  they 
thought  the  intrusion  a  useless  one,  as  infants  were  not 
capable  of  receiving  anything  from  Him.  His  ministra- 
tions were  for  grown  people.  But  Jesus— "  much  displeased," 
says  Mark  (10. 14) ;  an  invaluable  addition — said—"  Suffer 

THE  little  children  TO  COME  UNTO  Me"— "  AND  FORBID 

THEM  NOT,"  is  the  important  addition  of  Matthew  (19. 14) 
and  Mark  (10. 14).  What  words  are  tliese  from  the  lips  of 
Clirist !  Tlie  price  of  them  is  above  rubies.  But  tlie  reason 
assigned, "  For  of  strcH  is  the  Kingdom  of  God,"  or  "  of 
heaven,"  as  in  Matthew  19. 14,  completes  the  previous  in- 
formation here  conveyed;  especially  as  interpreted  by 
what  immediately  follows:  "And  He  took  them  up  in 
His  arms,  put  His  hands  upon  them,  and  blessed 
them,"  Mark  10. 16.  It  is  surely  not  to  be  conceived  that 
all  our  Lord  meant  was  to  inform  us,  that  seeing  grount 
people  must  become  childlike  in  order  to  be  capable  of  the 
Kingdom  of  God,  therefore  they  should  not  hinder  infants 
from  coming  to  Him,  and  therefore  He  took  up  and  blessed 
the  infants  themselves.  Was  it  not  just  the  grave  mistake  of 
the  disciples  that  infants  should  not  be  brought  to  Christ, 
because  only  grown  people  could  profit  by  Him,  which 
"  much  displeased"  our  Lord  ?  And  though  he  took  the 
Irresistible  opportunity  of  lowering  their  pride  of  reason, 
by  informing  them  that,  in  order  to  enter  the  Kingdom, 
^instead  of  the  children  first  becoming  like  them,  they  must 
themselves  beconte  like  the  children'  [Richter  in  Stieb],  this 
was  but  by  the  way ;  and,  returning  to  the  children  them' 
selves.  He  took  them  up  in  His  gracious  arms,  put  His 
hands  upon  them  and  blessed  them,  for  no  conceivable 
reason  but  to  show  that  they  were  thei-eby  7nade  capable,  A3 
infants,  of  tlie  Kingdom  of  God.  And  if  so,  then  ",Can  any 
man  forbid  water  that  these  should  not  be  baptized  which  have 
received  tlie  Holy  Ghost  as  well  aswef"  (Acts  10. 47.)  But  such 
application  of  the  baptismal  water  can  have  no  warrant 
here,  save  where  the  infants  have  been  previously  brought 
to  Christ  Himself  for  His  h>enediction,  and  only  as  the  sign 
and  seal  of  that  benediction. 

18-30.  The  Rich  Young  Ruleb,  and  Discoubsb 
Thebeon.  This  case  presents  some  remarkable  points, 
(1.)  The  man  was  of  irreproachable  moral  chai-acter;  and 
this  amidst  all  the  temptations  of  youth,  for  he  was  a. 
"young  man"  (Matthew  19.  22),  and  wealth,  tor  "he  was 
very  rich"  (v.  23;  Matthew  19.  22;  Mark  10.  22).  But  (2.)  rest- 
less notwithstanding,  his  heart"  craves  eternal  life.  (3J 
Unlike  the  "  rulers,"  to  whose  class  he  belonged  (v.  18),  he 
so  far  believed  in  Jesus  as  to  be  persuaded  He  could  au- 
thoritatively direct  him  on  this  vital  point.  (4.)  So  earnest 
is  he  that  he  comes  "  running  and  even  "  kneeling  before 
Him,"  and  that  when  He  was  gone  forth  into  the  wojr . 


The  Rich  Young  Ruler. 


LUKE  XVIII. 


r;«e  Blind  Man  Healed. 


{Mark  10. 17)— the  high-road,  by  this  time  crowded  with 
travellers  to  tlie  Passover;  undeterred  by  the  virulent  op- 
position of  the  class  he  belonged  to  as  a  "  ruler"  and  by  the 
shame  he  might  be  expected  to  feel  at  broaching  such  a 
question  in  the  hearing  of  a  crowd  and  on  thex)pen  road. 
19.  ■wrliy,  <fcc.— Did  our  Lord  mean  then  to  teach  that  God 
only  ought  to  be  called  "good?"  Impossible;  for  that 
Had  been  to  contradict  all  Scripture  teaching,  and  His 
own  too.  (Psalm  112.  5;  Mattiiew  2.5.  21;  Titus  1.  8.) 
Unless  therefore  we  are  to  ascribe  captiousness  to  our 
Lord,  he  could  have  had  but  one  object  — <o  raine  the 
youth's  ideas  of  Himself,  as  not  to  be  classed  merely 
with  other  "good  masters,"  and  declining  to  receive 
this  title  apart  frorn  the  "One"  wlio  is  essentially  and 
only  "good."  This  indeed  is  but  distantly  hinted;  but 
unless  this  is  seen  in  the  background  of  our  Lord's  words, 
nothing  worthy  of  Him  can  be  made  outof  them.  (Hence, 
Socinianism,  instead  of  having  any  support  here,  is  only 
baffled  by  it.)  30.  thou  knowest,  Ac-^Matthew  is  more 
full  here:  "But  if  thou  wilt  enter  into  life,  keep  the  com- 
mandments. He  saith  unto  him.  Which?— as  if  he  had 
said, '  Point  me  out  one  of  them  which  I  have  not  kept?' 
—Jesus  said.  Thou  shalt,"  &c.  (Matthew  19. 17, 18.)  Our 
Lord  purposely  confines  Himsfelf  to  the  second  table,  which 
He  would  consider  easy  to  keep,  enumerating  them  all— 
for  in  Mark  (10. 19), "  Defraud  not"  stands  for  the  tenth  (else 
the  eighth  is  twice  repeated).  In  Matthew  tlie  sunt  of  this 
second  table  of  the  law  is  added,  "Thou  shalt  love  thy 
neighbour  as  thyself,"  as  if  to  see  if  he  would  venture  to 
say  he  had  kept  that.  ai.  All  titese,  <fcc.— "  what  lack  I 
yet?"  adds  Matthew.  Ah !  this  gives  us  a  glimpse  of  his 
heart.  Doubtless  he  was  perfectly  sincere;  but  something 
within  whispered  to  him  that  his  keeping  of  the  com- 
mandments was  too  easy  a  way  of  getting  to  heaven.  He 
felt  something  beyond  this  to  bo  necessary ;  after  keeping 
all  the  commandments  he  was  at  a  loss  to  know  what  that 
could  be;  and  he  came  to  Jesus  just  upon  that  point. 
"Then,"  says  Mark  (10. 21),  "Jesus  beholding  him  loved 
him,"  or  'looked  lovingly  upon  him.'  His  sincerity, 
frankness  and  nearness  to  the  kingdom  of  God,  in  them- 
selves most  winning  qualities,  won  our  Lord's  regard  even 
though  he  turned  his  back  upon  Him— a  lesson  to  those 
who  can  see  nothing  lovable  save  in  the  regenerate.  !J!J. 
Inckest  one  thing — Ah!  but  that  a  fundamental,  fatal 
lack,  sell,  &c. — As  riches  were  his  idol,  our  i^ord,  who 
knew  it  from  the  first,  lays  His  great  authoritative  grasp 
at  once  upon  It,  saying,  'Now  give  Me  up  that,  and  all  is 
right.'  No  general  direction  about  the  disposal  of  riches, 
then,  is  here  given,  save  that  we  are  to  sit  loose  to  them 
and  lay  them  at  the  feet  of  Him  who  gave  them.  He  who 
does  this  with  all  he  has,  whether  rich  or  poor,  is  a  true 
heir  of  the  kingdom  of  heaven.  33-33.  wom  very  sorrow- 
fill— Matthew  more  fully,  "went  away  sorrowful;"  Mark 
still  more,  "was  sad"  or  'sullen'  at  that  saying,  and 
"  went  away  grieved."  Sorry  he  was,  very  sorry,  to  part 
with  Christ;  but  to  part  with  his  riches  would  have  cost 
him  a  pang  more.  When  Riches  or  Heaven,  on  Christ's 
terms,  were  the  alternative,  the  result  showed  to  which 
Bide  the  balance  inclined.  Thus  was  he  shown  to  lack  the 
one  all-comprehensive  requirement  of  the  law— the  abso- 
lute  subjection  of  the  heart  to  Ood,  and  this  want  vitiated  all 
his  other  obediences,  'when  Jesus  saMr— Mark  says.  He 
"looked  round  about"— as  if  first  following  the  departing 
youth  with  His  eye— "and  saith  unto  His  disciples."  lio»v 
hardly,  Ac— with  what  difficulty.  In  Mark  an  explana- 
tion Is  added,  "How  hard  is  it  for  them  that  trust  in 
riches,"  Ac.— i.e.,  with  what  difficulty  is  this  idolatrous 
trust  conquered,  witliout  which  they  cannot  enter;  and 
this  is  intro<luced  by  the  word  " children"— sweetdiminu- 
tlve  of  atTectlon  and  pity.  (John  21. 5.)  easier  for  a  camel, 
Ac— a  proverbial  expression  denoting  literally  a  thing 
Impossible,  but  figuratively,  very  difficult.  36,  3T.  for, 
Ac— 'At  that  rate  none  can  be  saved:'  '  Well,  it  does  pass 
hunum  power,  but  not  Divine.'  38-30.  Lo,  Ac— in  the 
■Impllcity  of  his  heart  (as  is  evident  from  tlie  reply),  con- 
Bcious  that  tlio  required  surrender  had  been  made,  and 
generously  taking  in  his  brethren  with  hlm—"uie;"  not 
In  the  spirit  of  the  young  ruler,  "All  these  have  I  kept," 


Ac.  left  all—'  The  workmen's  little  is  as  much  his  "  all" 
as  the  prince's  much.'  [Bkngel.]  In  Matthew  (19.  27)  he 
adds, "  What  shall  we  have  therefore?"  How  shall  it  fare 
with  us?  there  Is  no  man,  Ac— graciously  acknowledg- 
ing at  once  the  completeness  and  the  acceptableness  of 
the  surrender  as  a  thing  already  made,  house,  Ac— the 
specification  is  still  more  minute  in  Matthew  and  Mark, 
to  take  in  every  form  of  self-sacrifice,  for  the  kingdom 
of  God's  sake— in  Mark,  "for  my  sake  and  the  Gospel's." 
See  on  ch.  6.  22.  manifold  more  In  this  present  time — In 
Matthew  (19.29)  "an  hundred-fold,"  to  which  Mark  (10. 30) 
gives  this  most  interesting  addition, "  Now  in  this  present 
time,  houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  with  persecutions."  We  have  here 
the  blessed  promise  of  a  reconstruction  of  all  human  relation- 
ships and  affections  on  a  Christian  basis  and  in  a  Christian 
state,  after  being  sacrificed,  in  their  natural  form,  on  the  altar 
of  love  to  Christ.  This  he  calls  "manifold  more" — "an 
hundred-fold  more"  — than  what  they  sacrificed.  Our 
Lord  was  Himself  the  first  to  exemplify  this  new  adjustment 
of  His  own  relationships.  (See  on  Matthew  12. 49,  50 ;  and  on. 
2  Corinthians  6. 14-18.)  But  this  "  with  persecutions;"  for 
how  could  such  a  transfer  take  place  without  the  most 
cruel  wrenches  to  flesh  and  blood?  but  the  persecution 
would  haply  follow  them  into  their  new  and  higher  circle, 
breaking  that  up  too!  But  best  of  all,  "in  the  world  to 
come  life  everlasting."    And 

When  the  shore  is  won  at  last 

Who  will  count  the  billows  past? — Keble. 

These  promises  are  for  everyone  who  forsakes  his  all  for 
Christ.  But  in  Matthew  (19.  28)  this  is  prefaced  by  a  special 
promise  to  the  Twelve:  "Verily  I  say  unto  you,  That  ye 
whicii  have  followed  me  in  the  Regeneration,  wh^n  the 
Son  of  man  shall  sit  in  the  throne  of  His  glory,  ye  also 
shall  sit  on  twelve  thrones  judging  the  twelve  tribes  of 
Israel."  Ye  who  have  now  adhered  to  me  shall,  in  the 
new  kingdom,  rule,  or  give  law  to,  the  great  Christian 
world,  here  set  forth  in  Jewish  dress  as  the  twelve  tribes, 
presided  over  by  the  twelve  apostles  on  so  many  judicial 
tlirones.  In  this  sense  certainly  the  promise  has  been 
illustriously  fulfilled.  [Calvin,  Grotius,  Lightfoot, 
Ac]  But  If  the  promise  refer  to  the  yet  future  glory  (as 
may  be  thought  from  ch.  22.  28-30,  and  as  most  take  it),  it 
points  to  the  highest  personal  distinction  of  the  first 
founders  of  the  Christian  Church. 

31-34.  Fuller  Announcement  of  His  AppROACHiNa 
Death  and  Resurrection.  See  on  Mark  10.  32-34.  31. 
all  ^written  by  the  prophets  concerning  the  Son  of  man 
be  accomplished— showing  how  Christ  Himself  read,  and 
would  have  us  to  read,  the  Old  Testament,  in  which  some 
otherwise  evangelical  interpreters  find  no  prophecies,  or 
virtually  none,  of  the  suflTerings  of  the  Son  of  man.  un- 
derstood none,  Ac. — The  Evangelist  seems  unable  to  say 
strongly  enough  how  entirely  hidden  from  them  at  that 
time  was  the  «e?we  of  these  exceeding  plain  statements: 
no  doubt  to  add  weight  to  their  subsequent  testimony, 
which  from  this  very  circumstance  was  prodigious,  and 
with  all  the  simple-hearted  irresistible. 

35-43,  Blind  Man  Healed.  In  Matthew  20.  29,  Ac, 
thej'  are  tivo,  as  in  the  case  of  the  Demoniac  of  Oadara. 
In  Matthew  and  Mark  (10.  46,  Ac.)  the  occurrence  is  con- 
nected with  Christ's  departure  from  Jericho;  in  Luke  with 
His  atrproach  to  it.  Many  ways  of  accounting  for  these 
slightdivergencesof  detail  have  been  proposed.  Perhaps, 
if  we  knew  all  the  facts,  we  should  see  no  difficulty;  but 
that  we  have  been  left  so  far  in  the  dark  shows  that  the 
thing  is  of  no  moment  any  way.  One  thing  is  plain, 
there  could  have  been  no  collusion  among  the  authors  of 
these  Gospels,  else  they  would  have  taken  care  to  remove 
these  'spots  on  the  sun.'  38.  Son  of  David,  Ac  See  on 
Matthew  12. 23.  30.  rebuked,  Ac.  See  on  v.  15.  so  much 
the  more— that  importunity  so  commended  in  the  Syro- 
phoenlcian  woman,  and  so  often  enjoined  (ch.  11.5,  Ac; 
18. 1,  Ac).  40.  commanded,  Ac— Mark  has  this  interest- 
ing addition :  "And  they  call  the  blind  man,  saying  unto 
him.  Be  of  good  comfort,  rise.  He  calleth  thee"— just  as 
one  earnestly  desiring  an  Interview  with  some  exalted 

119 


JSaccheiLS  the  Publican. 


LUKE  XIX. 


Parable  of  the  Poundt. 


person,  but  told  by  one  official  after  another  that  it  isvain 
to  wait,  as  he  will  not  succeed  'they  know  it),  yet  persists 
In  waiting  for  some  answer  to  his  suit,  and  at  length  tlie 
door  opens,  and  a  servant  appears,  saying  "You  will  be 
admitted— he  has  called  you."  And  are  there  no  other 
suitors  to  Jesus  who  sometimes  fare  thus  f  "  And  he,  casting 
•vway  his  garment" — how  lively  is  this  touch,  evidently 
of  an  eye-witness,  expressive  of  li is  earnestness  and  joy— 
"  came  to  Jesus."  (Mark  10. 49,  50.)  41-43.  >vliat  ^vlll  ye, 
&C. — to  try  them;  to  deepen  tlieir  present  consciousness 
of  need;  and  to  draw  out  their  faith  in  Hlra.  liord— 
"Habboni,"  Mark  10, 51;  an  emphatic  and  confiding  ex- 
clamation.   (See  on  John  9.) 

CHAPTER    XIX. 

Ver.  1-10.     Zaccheus  the  Publican.     The  name  is 
Jewish.     !8-4.  cblef  auiong  the  publicans— farming  a 

considerable  district,  with  others  under  him.  rlcH— Ill- 
gotten  riches  some  of  it  certainly  was.  See  on  v.  8.  wixo 
hie  •was — wiiat  sort  of  person.  Curiosity  tiien  was  his  only 
motive,  though  his  determination  not  to  be  baulked  was 
overruled  for  more  than  besought,  sycamore- the  Egj'p- 
tian  fig,  with  leaves  like  the  mulberry.  5,  6.  looked  up, 
&c.— in  the  full  knowledge  of  who  was  in  the  tree,  and 
preparatory  to  addressing  him.  ZaccJieug,  <fcc. — whom 
he  had  never  seen  in  the  flesh,  nor  probably  heard  of. 
"Hecalleth  His  own  sheep  by  name  and  leadeth  them 
out"  (John  10.3).  make  Iiaste  aikd  come  doivn — to 
which  he  literally  responded—"  he  made  haste  and  came 
down."  for  to-day,  &c.— Our  Lord  invites  Himself,  and  in 
royal  style,  which  M'aits  not  for  Invitations,  but  a.s  tlie 
honour  is  done  to  the  subject,  not  tlie  sovereign,  an- 
nounces the  purpose  of  royalty  to  partake  of  the  subject's 
hospitalities.  Manifestly  our  Lord  speaks  as  knowing 
how  the  privilege  would  be  appreciated.  Joyfully— 
Whence  ttiisso  sudden  "joy"  in  tlie  cold  bosom  of  an 
avaricious  publican?  The  internal  revolution  was  as 
perfect  as  instantaneous.  "  He  spake  and  it  was  done." 
"  Then  shall  the  lame  man  leap  as  an  hart,  and  the  tongue 
of  the  dumb  sing  "  (Isaiah  35.  6).  to-<lay  aWde— (cf.  John 
1.39),  probably  over  night.  7.  to  be  guest— or  lodge: 
something  more  than  "eating  -with."  sucJi  (ch.  15.2).  a 
sinner— that  was  one  but  a  minute  ago,  but  now  is  not. 
This  mighty  change,  however,  was  all  unknown  to  them. 
But  they  shall  know  it  presently.  "  Sinner  "  would  refer 
both  to  his  office.vile  in  tiie  eyes  of  a  Jew,  and  to  liis  cha- 
racter, which  it  is  evident  was  not  good.  8-10.  stood— 
before  ail.  said  unto  t3»e  Lord,  Behold,  I^ord— Mark 
how  frequently  Luke  uses  tiiis  title,  and  always  where 
lordly  authm-ity,  dignity,  or  power  is  i  ntondetl .  If  I  Jiave — 
i.e., 'so  far  as  I  have,' for  evidently  the  "if"  is  soused 
(as  Philippians  4.8).  taken  by  false  accusation-' de- 
frauded,' 'overcharged'  (ch.  3. 12, 13).  fourfold— Tlie  Ro- 
man law  required  this ;  the  Jewish  law,  but  the  principal 
and  a  fifth  more  (Numbers  5.  7).  There  was  no  demand 
made  for  either;  but,  as  if  to  revenge  himself  on  his 
hitherto  reigning  sin  (see  on  John  20.  28),  and  to  testify 
the  change  he  had  experienced,  besides  surrendering  tiie 
half  of  his  fair  gains  to  the  poor,  he  voluntarily  deter- 
mines to  give  up  all  that  was  ill-gotten,  quadrupled.  He 
gratefully  addressed  this  to  the  "  Lord,"  to  whom  he 
owed  the  wonderful  change.  Jesus  said  unto  liim— but 
also  before  all.  Tklg  day,  &c.— memorable  saying!  Sal- 
vation already  come,  but  not  a  day  old.  to  tlils  liouse— 
BO  expressed  probably  to  meet  the  taunt,  "He  is  gone  to  be 
guest,"  &c.  The  house  is  no  longer  polluted ;  it  is  now  fit 
to  receive  Me.  But  salvation  to  a  house  is  an  exceedingly 
precious  idea,  expressing  the  new  air  that  would  hence- 
forth breathe  in  it,  and  the  new  impulses  from  its  head 
Which  would  reach  its  members  (Psalm  118. 15 ;  Acts  16. 15, 
16,  31).  son  of  Abraham— He  was  that  by  birth,  but  here 
it  means  a  partaker  of  his  faith,  being  mentioned  as  the 
sufficient  explanation  of  salvation  having  come  to  him. 
10.  lost— and  such  "lost"  ones  as  this  Zaccheus.  See  on 
ch.  15.  32.  What  encouragement  is  there  in  this  narrative 
to  hope  for  unexpected  conversions ! 
11-27.  Parable  of  the  Pounds.  A  different  parable 
120 


from  that  of  the  Talents,  Matthew  23. 14-30.  For,  (1.)  Thin 
parable  was  spoken  "when  He  was  nigh  to  Jerusalem," 
V.  11;  that  one,  some  days  after  entering  it,  and  from  tlie 
Mount  of  Olives.  (2.)  This  parable  was  spoken  to  the  pro- 
miscuous crowd ;  that,  to  the  Twelve  alone.  Accordingly, 
(3.)  Besides  the  "servants"  in  this  parable,  who  profess 
subjection  to  him,  there  is  a  class  of  "citizens  "  who  refuse 
to  own  Him,  and  who  are  treated  difl'erently ;  whereas  in 
the  Talents,  spoken  to  the  former  class  alone,  this  latter 
class  is  omitted.  (4.)  In  the  Talents,  each  servant  re- 
ceives a  different  number  of  them  (5,  2, 1);  in  the  Pounds 
all  receive  the  same  one  pound,  which  is  but  about  the 
60tli  part  of  a  talent;  also,  in  the  talents,  each  shows  the 
same  fidelity  by  doubling  what  he  received  (the  5  are 
made  10,  the  2,  4);  in  the  Pounds,  each  receiving  the  same, 
render  a  different  return  (one  making  his  pound  10,  another 
5).  Plainly,  therefore,  the  intended  lesson  is  different; 
the  one  illustrating  equal  fidelity  with  different  degrees  of 
advantage  ;  the  other,  different  degrees  of  improvement  of  the 
same  opportunities;  yet  with  all  this  difference,  the  para- 
bles are  remarkably  similar.  13.  a  far  country- said  to 
put  down  the  notion  that  He  was  just  on  His  way  to  set 
up  His  kingdom,  and  to  inaugurate  it  by  His  personal 
presence,  to  receive  a  kingdom — be  invested  with  roy- 
alty;  as  when  Herod  went  to  Rome  and  was  there  made 
king;  a  striking  expression  of  what  our  Lord  went  away 
for  and  received,  "sitting  down  at  the  right  hand  of  tlie 
Majesty  on  high."  toretum— at  His  second  coming.  13. 
Occupy— ' negotiate,'  'do  business,'  with  the  resources 
entrusted.  14.  bis  citizens— His  proper  subjects;  mean- 
ing the  Jews,  who  expressly  repudiating  our  Lord's  claims 
said,  "We  have  no  king  but  Cesar"  (John  19.15).  In 
Cliristendom,  these  correspond  to  infidel  rejecters  of 
Christianity,  as  distinguished  from  professed  Christians. 
15-36.  See  on  Matthew  25. 19-29.  ten  ...  Ave  cities— dif- 
ferent degrees  of  future  gracious  reward,  proportioned  to 
the  iTieasure  of  present  fidelity.  37.  bring  hitber,  &c. — 
(Of.  1  Samuel  15.  32,  33.)  Referring  to  the  awful  destruc- 
tion of  Jerusalem,  but  pointing  to  the  final  destruction 
of  all  that  are  found  in  open  rebellion  against  Christ. 

28-44.  Christ's  Triumphant  Entry  into  Jerusalem, 
AND  Tears  over  it.  See  on  Matthew  21. 1-ll.  39-38. 
Bethphage— "house  of  figs,"  a  village  which  with  Beth- 
any lay  along  the  further  side  of  Mount  Olivet,  east  of  Je- 
rusalem, -wliereon,  &c. — See  on  John  19.  41.  tUe  Lord 
katli  need,  &c. — He  both  knew  all  and  had  the  key  of  tlie 
human  heart.  See  on  v.  5.  Perhaps  the  owner  was  a  dis- 
ciple, set  Jesus  on— He  allowing  this,  as  befitting  the  state 
He  was  for  the  first  and  only  time  assuming,  •♦vliole  mul- 
titude, &c.— The  language  here  is  very  grand,  intended 
to  express  a  burst  of  admiration  far  wider  and  deeper 
tlian  ever  had  been  witnessed  before,  blessed  be  tl»e 
king,  &e. — Mark  more  fully,  "Hosanna,"  i.  e.,  ^save  now,' 
the  words  of  Psalm  118. 25,  whicli  were  understood  to  refer 
to  Messiah  ;  and  so  they  add,  "  to  the  Son  of  David,  blessed 
is  he  that  cometh  in  the  name  of  the  Lord  (Psalm  118.  26), 
Hosanna  in  the  highest."  Tliis  was  the  very  loftiest  style 
in  which  He  could  be  saluted  the  promised  Deliverer. 
peace,  &c. — See  on  cli.  2. 13,  14.  40.  the  stones,  Ac— Hith- 
erto the  Lord  had  discouraged  all  demonstrations  in  His 
favour;  latterly  He  had  begun  an  opposite  course ;  on  thia 
one  occasion  He  seems  to  yield  His  whole  soul  to  the  wide 
and  deep  acclaim  with  a  mysterious  satisfaction,  regard- 
ing it  SK  so  necessary  n  part  of  the  regal  dignity  in  which  as 
Messiah  He  for  this  last  time  entered  the  city,  that  if  not 
offered  by  the  vast  multitude,  it  would  have  been  wrung 
Old  of  the  stones  rather  than  be  witliheld  (Habakkuk  2. 11). 
41-44.  vflien  belield,  wept,  &c.— Cf.  Lamentations  3.  51, 
"Mine  eye  affecteth  mine  heart;"  the  heart  again  affect- 
ing the  eye.  Under  this  sympathetic  law  of  the  relation 
of  mind  and  body,  Jesus,  in  His  beautiful,  tender  hu- 
manity, was  constituted  even  as  we.  What  a  contrast 
to  the  immediately  preceding  profound  joy !  He  yielded 
Himself  alike  freely  to  both.  See  on  Matthew  23.  37.  a* 
least  in  thtls,  &c.— even  at  this  moving  moment.  See  on 
ch.  13.  9.  thy  peace — 'glancing  perhaps  at  the  name  of 
the  city,'  Hebrews  7.  2.  [Webster  and  Wilkinson.] 
How  much  is  included  in  this  word!    now^  hid— Tt  was 


MODERN   BETHANY,    [FROM    A    PHOTOGRAPH.] 


LKTIILLULil. 


Parable  of  the  Wicked  Husbandmen, 


LUKE  XX,  XXL 


The  Widovft  Two  Mitea. 


His  among  His  last  open  efforts  to  "gather  them,"  but 
their  eyes  were  judicially  closed,  a  trench— a  rampart; 
ftrst  of  wood,  and  wlien  this  was  burnt,  a  built  wall,  four 
miles  in  circuit,  built  in  three  days— so  determined  were 
they.  This  "cut  off  all  hope  of  escape,"  and  consigned  tlie 
city  to  unparalleled  horrors.  (See  Josephus,  Jewish  War, 
V,  6.  2;  12.  3,  4.)  All  here  predicted  was  with  dreadful  lit- 
erality  fulfllled. 

45-48.  Second  Cleansing  of  the  Temple,  and  subse- 
quent Teaching.  45,  m.  As  the  first  cleansing  was  on 
His  first  visit  to  Jerusalem  (John  2.  i:i-22),  so  this  second 
cleansing  was  on  His  last,  den  of  tlileves— banded  to- 
gether for  plunder,  reckless  of  principle.  The  mild  term 
"house  of  merchandise,"  used  on  the  former  occasion, 
was  now  unsuitable.  sousUt-'continued  seeking,'  i.e., 
"daily,"  as  He  taught,  'ivere  very  attentive  to  hear 
UJin- '  hung  upon  His  words.' 

CHAPTER   XX. 

Ver.  1-19.  The  Authokity  of  Jesus  Questioned,  and 
His  Reply  — Parable  of  the  Wicked  Husbandmen. 
See  on  Matthew  21.  23.  a.  these  things— particularly  the 
clearing  of  the  temple.  4.  baptism  of  John — his  whole 
ministrj'-  and  mission,  of  which  baptism  was  the  seal. 
•»vhy  then  believed,  ye  hlni  notl— f.  e.,  in  his  testimony 
to  Jesus,  the  sum  of  his  whole  witness.  7.  could  not  tell 
— crooked,  cringing  hypocrites!  No  wonder  Jesus  gave 
j'ou  no  answer  (Matthew  7.6).  But  what  dignity  and 
composure  does  our  Lord  display  as  He  turns  their  ques- 
tion upon  themselves  !  9-13.  vineyard— See  on  ch.  13.  6. 
In  Matthew  21.  33  additional  points  are  given,  taken  lit- 
erally from  Isaiah  5. 2,  to  fix  down  the  application  and 
sustain  It  by  Old  Testament  authority,  husbandmen — 
the  ordinary  spiritual  guides  of  the  people,  under  whose 
care  and  culture  the  fruits  of  righteousness  might  be 
yielded,  v^ent,  &c. — leaving  It  to  the  laws  of  the  spiritual 
husbandry  during  the  whole  length  of  the  Jewish  econ- 
omy. (See  on  Mark  4. 26.)  beat,  &c.— Matthew  21.35;  i.  e., 
the  prophets,  extraordinary  messengers  raised  up  from 
time  to  time.  See  on  Matthew  23.  37.  my  beloved  son — 
Mark  (12.  0)  still  more  affectlngly,  "  Having  yet  therefore 
one  son,  his  well-beloved  ;"  our  Lord  thus  severing  Him- 
self from  all  merely  human  messengers,  and  claiming  Son- 
ship  In  its  loftiest  sense.  (Cf.  Hebrews  3.  3-6.)  It  may  be 
— '  surely;'  implying  the  almost  unimaginable  guilt  of  not 
doing  so.  14.  said  among  themselves,  >S:c. — Cf.  Genesis 
37.18-20;  John  11.47-53.  the  heir— sublime  expression  of 
the  great  truth,  that  God's  Inheritance  was  destined  for, 
and  in  due  time  to  come  into  the  possession  of.  His  Son 
in  our  nature.  (Hebrews  1.  2.)  Inheritance  onrs — and  so 
from  mere  servants  we  may  become  lords  ;  tlie  deep  aim  of 
the  depraved  heart,  and  literally  "-the  root  of  uU  evil." 
cost  him  out  of  the  vineyard- Cf.  Hebrews  13.11-13; 
1  Kings  21. 13;  John  19. 17.  IG.  He  shall  come,  etc.— This 
answer  was  given  by  the  Pharisees  themselves  (Matthew 
21.  41),  thus  pronouncing  their  own  righteous  doom.  Mat- 
thew alone  (21.  43)  gives  the  naked  application,  that  "the 
kingdom  of  God  should  be  taken  from  them,  and  given 
to  a  nation  bringing  forth  the  fruits  thereof  "—the  great 
evangelical  community  of  the  faithful,  chiefly  Gentiles. 
God  forbid- His  whole  meaning  now  bursting  upon  them. 
17-19.  written  — In  Psalm  118.22,23.  (See  on  ch.  19.  .38.) 
The  Kingdom  of  God  Is  here  a  Temple,  In  the  erection  of 
which  a  certain  stone,  rejected  as  unsuitable  by  the  spirit- 
ual builders.  Is,  by  the  great  Lord  of  the  House,  made  the 
keystone  of  the  whole.  On  that  Stone  the  builders  were 
now  "falling"  and  being  "broken"  (Isaiah  8.15),  "sus- 
taining great  spiritual  hurt;  but  soon  that  Stone  should 
'fall  upon  tliem'  and  grind  them  to  po\Yder"  (Daniel  2.31, 
35;  Zecharlah  12.3) — in  their  corporate  capacity  In  the  tre- 
mendous destruction  of  Jerusalem,  bwt  personally,  as  un- 
believers, In  a  more  awful  sense  still,  the  same  hour— 
hardly  alile  to  restrain  their  rage. 

2(i-J0.  Kntangling  Questions  about  Tribute  and 
TirE  Resurrection— The  Replies.  80-30.  sent  forth— 
A  rter  consulting  (Matthew  22.  15)  on  the  best  plan,  spies 
-  ■  «>f  llie  Pharisees  and  Herodlans"  (Mark  12. 13).    See  on 


Mark  3.  6.  we  kno^v,  (tc— hoping  by  flattery  to  throw 
Him  off  His  guard,  tribute— See  on  Matthew  17.  24. 
things  which  be  Cuesar's— Putting  It  in  this  general 
form,  it  was  impossible  for  sedition  itself  to  dispute  it, 
and  yet  It  dissolved  the  snare,  and  to  God— How  much 
there  is  in  this  profound  but  to  ^em  startling  addition  to 
the  maxim,  and  how  Incomparable  is  the  whole  for  ful- 
ness, brevity,  clearness,  weight!  37-34t.  no  resurrection 
— "  nor  angel  nor  spirit,"  Acts  23. 8;  the  materialists  of  the 
day.  said  unto  them— In  Matthew  22. 29,  the  reply  be- 
gins with  this  Important  statement:  —  "Ye  do  err,  not 
knowing  the  Scriptures,"  regarding  the  future  state,  "  nor 
the  power  of  God,"  before  which  a  thousand  such  difficul- 
ties vanish  (also  Mark  12.  24).  36.  neither  die  any  more 
—Marriage  Is  ordained  to  perpetuate  .the  human  family; 
but  as  there  will  be  no  breaches  by  death  in  the  future 
state,  this  ordinance  will  cease,  egual  —  or 'like'— unto 
the  angels— i.  e.,  in  the  immortality  of  their  nature,  chil- 
dren of  God— not  in  respect  of  character  but  nature; 
"being  the  children  of  the  resurjectlon"  to  an  undecay- 
Ing  existence.  (Romans  8. 21,23.)  And  thus  the  children 
of  their  Father's  Immortality,  1  Timothy  6.16.  37,  38. 
even  Moses— whom. they  had  just  quoted  to  entangle  Him. 
not  of  the  dead,  for  all,  &c.— To  God,  no  human  being  is 
dead,  or  ever  will  be;  but  all  sustain  an  abiding  con- 
scious relation  to  Him.  But  the  "all"  here  meant  "those 
who  shall  be  accounted  worthy  to  obtain  that  world." 
These  sustain  a  gracious  covenant  relation  to  God,  which  can- 
not  be  dissolved.  In  this  sense  our  Loi'd  affirms  that  for 
Moses  to  call  the  Lord  the  "God"  of  his  patriarchal  ser- 
vants if  at  that  moment  they  had  no  existence,  would  be 
unworthy  of  Him.  He  "would  be  ashamed  to  be  called 
their  God,  if  He  had  not  prepared  for  them  a  city,"  He- 
brews 11. 16.  How  precious  are  tliese  glimpses  of  the  res- 
urrection state .'  39.  scribes  .  .  .  well  said- enjoying  His 
victory  over  the  Sadducees.  they  durst  not— neither 
party,  both  for  the  time  utterlj"^  foiled. 

41-47.  Christ  Baffles  the  Pharisees  by  a  Question 
about  David  and  Messiah,  and  Denounces  the 
Scribes.  41.  said,  &c.  — "What  think  ye  of  Christ  (the 
promised  and  expected  Messiah)?  Whose  son  is  He  (to 
be)?  They  say  unto  Him,  The  son  of  David.  He  saith 
unto  them.  How  then  doth  David  in  spirit  (by  the  Holy 
Ghost,  Mark  12.  36)  call  him  Lord?"  Matthew  22.  42,  43. 
The  difficulty  can  only  be  solved  by  the  higher  and  loivcr 
—the  divine  and  Jiuman  natures  of  our  Lord.  (Matthew  1. 
23.)  Mark  the  testimony  here  given  to  the  inspiration  ot 
the  Old  Testament  (cf.  ch.  24.  44.)  46,  47.  Beware,  Ac- 
See  on  Matthew  23.  5;  and  on  ch.  14.  7.  devour,  Ac- 
taking  advantage  of  their  helpless  condition  and  confid- 
ing character,  to  obtain  possession  of  their  property, 
while  by  their  "long  prayers"  they  made  them  believe 
they  were  raised  far  above  "  filthy  lucre."  So  much  "  tho 
greater  damnation"  awaits  them.  What  a  life-like  de- 
scription of  the  Romish  clergy,  the  true  successors  of  "  the 
scribes!" 

CHAPTER   XXI. 

Ver.  1^.    The  Widow's  Two  Mites,    looked  up— He 

had  "sat  down  over  against  the  ti:easury"  (Mark  12.41), 
probably  to  rest,  for  He  had  continued  long  teaching  on 
foot  In  the  temple-court  (Mark  11. 27),  and  "  looking  up  He 
saw"— as  in  Zaccheus'  case,  not  quite  casually,  the  rick, 
&c.— "the  people  (says  Mark  12.  41)  cast  money  into  the 
treasury,  and  many  rich  cast  in  much;"  t.  e.,  into  chests 
deposited  in  one  of  the  courts  of  the  temple  to  receive  the 
offerings  of  the  people  towards  its  maintenance.  (2  Kings 
12.9;  John  8.  20.)  two  mites— "which  make  a  farthing" 
(Mark  12.  42),  the  smallest  Jewish  coin,  'She  might  ha\o 
kept  one.'  [Bengel.]  And  he  said— "to  His  disciples," 
whom  He  "called  to  Him"  (Mark  12.  43),  to  teach  from  it 
a  great  future  lesson,  more  than  all— In  proportion  to 
lier  means,  which  Is  God's  standard.  (2  Corinthians  8. 12  ) 
of  their  almntXance—' tlieiv  superfluity  ;'  what  they  had 
'to  spare,'  or  bej-ond  what  they  needed,  of  her  penury 
— "  or  want"  ( Mark  12.  44)—'  her  deficiency,'  of  what  was  less 
than  her  own  wants  required,  "all  the  living  slie  had." 
Mark  still  more  emphatically,  "all  that  she  hud— her 

121 


The  Destruction  of  Jerusalem  Prophesied. 


LUKE  XXII. 


Conspiracy  to  Put  Jesus  to  Death, 


whole  subsistence."  Abte(l.)  At  temple  offerings  are  needed 
still  for  the  service  of  Christ  at  home  and  abroad,  so  "  looking 
down"  now,  ow  then  "up,"  He  "sees"  who  "cast  in,"  and  how 
much.  (2.)  Christ's  standard  of  commendable  offering  is  not 
otir  superjluily,  but  our  deficiency— not  what  will  never  be 
missed;  but  what  costs  us.some  real  sacrifice,  and  just  in 
proportion  to  the  relative  amount  of  that  sacrifice.  See 
IliorinthlansS.  1-3. 

5-38.  Christ's  Prophecy  of  the  Destruction  of  Je- 
kusalem,  and  warnings  to  prepare  for  his  second 
Coming,  suggested  by  it— His  Days  and  Nights  during 
His  Last  Week.  5-T.  See  on  Matthew  24. 1-3.  8.  the 
time— of  the  Kingdom,  in  its  full  glory,  go  not  after 
tbem— *I  come  not  so  very  soon,' 2  Thessalonians  2. 1, 2. 
[Stier.]  9-11.  not  terrlfled— See  v.  19;  Isaiah  8.  11-li. 
end  not  by  and  by  —  or  'immediately:'  "not  yet." 
Matthew  24.  6;  Mark  13.  7:  q.  d.,  'Worse  must  come 
before  all  is  over.'  nation,  &c.— Matthew  and  Mark  add, 
"All  these  are  the  beginning  of  sorrows,'"  or  'travail- 
pangs,'  to  which  heavy  calamities  are  compared.  (Jere- 
miah 4.  31,  &c.)  la.  browgUt  before,  &c.— The  book  of 
Acts  verifies  all  this.  IS.foratestlmony— an  opportunity 
of  bearing  testimony.  19.  not  a  bair  perish— He  had 
just  said  (t).  16)  they  should  be  put  to  death;  showing  that 
this  precious  promise  is  far  above  immunity  from  mere 
bodily  harm,  and  furnishing  a  key  to  the  right  interpreta- 
tion of  Psalm  91.,  and  such  like.  Matthew  adds  the  fol- 
lowing: "And  because  iniquity  shall  abound,  the  love  of 
many"  ('the  many  or  the  most') — the  generality  of  pro- 
fessed disciples—"  shall  wax  cold."  But  he  that  endureth 
to  the  end  shall  be  saved.  Sad  illustrations  of  the  efllfect 
of  abounding  Iniquity  in  cooling  the  love  of  faitliful  dis- 
ciples we  have  in  the  Epistle  of  James,  written  about  this 
reriod  referred  to,  and  too  frequently  ever  since  (Hebrews 
10.  38,  39 ;  Revelation  2. 10).  "  And  this  gospel  of  the  king- 
dom shall  be  preached  in  all  the  world  for  a  witness,  and 
then  shall  the  end  come"  (Matthew  24. 14).  God  never 
sends  judgment  without  previous  warning;  and  there 
can  be  no  doubt  that  the  Jews,  already  dispersed  over 
most  known  countries,  had  nearly  all  heard  the  gospel 
"  as  a  witness,"  before  the  end  of  the  Jewish  state.  The 
same  principle  was  repeated  and  will  repeat  itself  to  the 
end.  20,  81.  by  armies— 'encamped  armies,'  i.  e.,  be- 
sieged :  "  and  the  abomination  of  desolation  (meaning  the 
Roman  ensigns,  as  the  symbols  of  an  idolatrous,  pagan, 
unclean  power)  spoken  of  by  Daniel  the  prophet  (Daniel 
9.27)  stand  in  the  holy  place— ("  where  it  ought  not." 
Mark  13. 14)— whoso  readeth  (that  prophecy)  let  him  un- 
derstand," Matthew  24.15.  Then  flee,  &c.  — Ectsebius 
says  the  Christians  fled  to  Bella,  at  the  north  extremity 
of  Perea,  being  "prophetically  directed;"  perhaps  by 
some  prophetic  intimation  still  more  explicit  than  this, 
which  still  would  be  their  chart.  33.  woe  unto— 'alas 
for.'  ivith  child,  Ac—from  the  greater  suffering  it  would 
Involve;  as  also  "flight  in  winter,  and  oix  the  sabbath," 
which  tliey  were  to  "pray"  against  (Matthew  24.  20),  the 
one  as  more  trying  to  the  body,  the  other  to  the  soul. 
"  For  then  shall  be  tribulation  such  as  was  not  since  the 
beginning  of  the  world,  nor  ever  shall  be" — language  not 
unusual  in  the  Old  Testament  for  tremendous  calamities, 
though  of  this  It  may  perhaps  be  literally  said,  "And  ex- 
cept those  days  should  be  shortened,  there  should  no 
flesh  be  saved,  but  for  the  elect's  sake  those  days  shall  be 
shortened"  (Matthew  24.  21,  22).  But  for  this  merciful 
"shortening,''  brought  about  by  a  remarkable  concur- 
rence of  causes,  the  whole  nation  would  have  perished,  in 
which  there  yet  remained  a  remnant  to  be  afterwards 
gathered  out.  Here  in  Matthew  and  Mark  are  some  par- 
ticulars about  "  false  Christs,"  who  should,  "  if  possible" 
—a  precious  clause—"  deceive  the  very  elect."  Cf.  2  Thes- 
salonians 2.9-11 ;  Revelation  13. 13,  34.  Jemsalem,  trod- 
den dovirn  until,  Ac— Implying  (1.)  that  one  day  Jeru- 
salem shall  cease  to  be  "trodden  down  by  the  Oentiles" 
(Revelation  11.  2),  as  then  by  Pagan  so  now  by  Moham- 
medan unbelievers;  (2.)  that  this  shall  be  at  the  "com- 
pletion" of  "the  times  of  the  Gentiles,"  which  from 
Romans  11.  25  (taken  from  this)  we  conclude  to  mean  till 
the  Gentiles  have  had  their  full  time  of  that  place  in  the 
122 


Church  wiiich  the  Jews  in  their  time  had  before  Ihem— 
after  which,  the  Jews  being  again  "graflTed  into  their  own 
olive  tree,"  one  Church  of  Jew  and  Gentile  together  shall 
fill  the  earth  (Romans  11).  What  a  vista  this  opens  up! 
35-38.  signs,  Ac- Though  the  grandeur  of  this  language 
carries  the  mind  over  the  head  of  all  periods  but  that  of 
Christ's  second  coming,  nearly  every  expression  will  be 
found  used  of  the  Lord's  coming  In  terrible  national 
judgments,  as  of  Babylon,  Ac. ;  and  from  v.  28, 32,  It  seems 
undeniable  that  its  immediate  reference  was  to  the  de- 
struction of  Jerusalem,  though  its  ultimate  reference  be- 
yond doubt  Is  to  Christ's  final  coming,  redemption — 
from  the  oppression  of  ecclesiastical  despotism  and  legal 
bondage  by  the  total  subversion  of  the  Jewish  state  and 
the  firm  establishment  of  the  evangelical  kingdom  {v.  31). 
But  the  words  are  of  far  wider  and  more  precious  import. 
Matthew  (24.  30)  says,  "  And  then  shall  appear  the  sign  of 
the  Son  of  man  in  heaven,"  evidently  something  distinct 
from  Himself,  mentioned  immediately  after.  What  this 
was  Intended  to  mean,  Interpreters  are  not  agreed.  But 
as  before  Christ  came  to  destroy  Jerusalem  some  appall- 
ing  portents  were  seen  In  the  air,  so  before  His  personal 
appearing  it  is  likely  that  something  analogous  will  be 
witnessed,  though  of  what  nature  it  is  vain  to  conjecture. 
33.  this  generation — not  'this  nation,'  as  some  inter- 
pret it,  which,  though  admissible  In  itself,  seems  very 
unnatural  here.  It  is  rather  as  in  ch.  9.  27.  34:-37.  sur- 
feiting and  drunkenness— All  animal  excesses,  quench- 
ing spirituality,  cares  of  tliis  life — See  on  Mark  4.  7, 19. 
-watcli  .  .  .  pray,  Ac— the  two  great  duties  which  in 
prospect  of  trial  are  constantly  enjoined.  These  warn- 
ings, suggested  by  the  need  of  preparedness  for  the  tre- 
mendous calamities  approaching,  and  the  total  wreck  of 
the  existing  state  of  things,  are  the  general  improvement 
of  the  wiiole  discourse,  carrying  the  mind  forward  to 
Judgment  and  "Vengeance  of  another  kind  and  on  a 
grander  and  more  awful  scale— not  ecclesiastical  or  polit- 
ical but  personal,  not  temporal  but  eternal— when  all 
safety  and  blessedness  will  be  found  to  lie  in  being  able 
to  "stand  before  the  Son  of  Man"  in  the  glory  of 
His  personal  appearing,  37,  38.  in  the  day-time— of 
this  His  last  week,  abode  in  the  mount — i,  e.,  at  Beth- 
any (Matthew  21. 17). 

CHAPTER    XXII. 

Ver.  1-6.  Conspiracy  of  the  Jewish  Authorities  to 
PUT  .Tesus  to  Death— Compact  with  Judas.  1,  3.  See 
on  Matthew  26.  1-5.    3.   Then  entered  Satan,  Ac— but 

not  yet  in  the  full  sense.  The  awful  stages  of  it  were 
these:  (1.)  Covetousness  being  his  master-passion,  the  Lord 
let  it  reveal  itself  and  gather  strength  by  entrusting  him 
with  "the  bag"  (John  12.  6),  as  Treasurer  to  Himself  and 
the  Twelve.  (2.)  In  the  discharge  of  that  most  sacred 
trust  he  became  "a  thief,"  appropriating  its  contents  from 
time  to  time  to  his  own  use,  Satan,  seeing  this  door  into 
his  heart  standing  wide  open,  determines  to  enter  by  it, 
but  cautiously  (2  Corinthians  2. 11);  first  merely  "putting 
it  into  his  heart  to  betray  Him"  (John  13.  2),  suggesting  the 
thought  to  him  that  by  this  means  he  might  enrich  him- 
self. (3.)  This  thought  was  probably  converted  into  a  set- 
tled purpose  by  what  took  place  in  Simon's  house  at 
Bethany.  See  on  Matthew  26.  6,  and  John  12.  4-8.  (4.) 
Starting  back,  perhaps,  or  mercifully  held  back,  for  some 
time,  the  determination  to  carry  it  into  immediate  eflTect 
was  not  consummated  till,  sitting  at  the  Paschal  supper, 
"Satan  entered  into  him"  (see  on  John  13. 27),  and  conscience, 
effectually  stifled,  only  rose  again  to  be  his  tormentor. 
What  lessons  in  all  this  for  everyone  (Ephesians  4.27; 
James  4.  7 ;  1  Peter  5.  8,  9) !  5.  money—"  thirty  pieces  of 
silver"  (Matthew  26.15);  thirty  shekels,  the  fine  payable 
for  man  or  maid-servant  accidentally  killed  (Exodus  21, 
32),  and  equal  to  between  four  and  five  pounds  of  our 
money— "a  goodly  price  that  I  was  prized  at  of  them" 
(Zecharlah  11. 13).  See  on  John  19.16.  6.  in  the  absence^ 
Ac— See  on  Matthew  26. 5. 

7-38.  Last  Passover— Institution  of  the  Supper- 
Discourse  AT  the  Table.    7.  the  day  of  unleavened 


Chrisfs  Discourse  at  the  Table, 


LUKE  XXII. 


His  Agony  in  the  Garden. 


bread— strictly  the  15th  Nisan  (part  of  our  March  and 
A.pril)  after  the  Paschal  lamb  was  killed;  but  here,  the 
14th  (Thursday).  Into  the  difllcult  questions  raised  on 
this  we  cannot  here  enter.  10-13.  ^vlien  ye  enter  tlie 
city— He  Himself  stayed  at  Bethany  probably  during  the 
day.  there  shall  a  man,  Ac— See  on  ch.  19.  29-32.  14-18. 
the  hour— about  6  P.  M.  Between  three  and  this  hour 
the  lamb  was  killed  (Exodus  12.  6,  Margin).  ■»vlth  dealrc 
.  .  .  desired-'  earnestly  have  I  longed'  (as  Genesis  31.  30, 
"sore  longedst").  Why?  It  was  to  be  His  last  "before 
He  suffered"— and  so  became  "Christ  our  Passover  sacrificed 
f<yr  us"  (1  Corinthians  5.  7),  when  It  was  "fulfilled  In  the 
Kingdom  of  God,"  the  typical  ordinance  thenceforth  dis- 
appearing, took  the  cup— the  first  of  several  partaken 
of  In  this  service,  divide  It  for,  &c.—q.  d.,  'It  Is  to  be 
your  last  as  well  as  Mine,'  "until  the  Kingdom  of  God 
come,"  or  as  it  Is  beautifully  given  in  Matthew  26.  29, 
"until  that  day  when  I  shall  drink  it  new  with  you  In 
my  Father's  kingdom."  It  was  the  point  of  transition  be- 
tween two  economies  and  their  two  great  festivals,  the  one 
about  to  close  for  ever,  the  other  immediately  to  open 
and  run  Its  majestic  career  until  from  earth  it  be  trans- 
ferred to  heaven,  ai,  aa.  See  on  John  13.  21,  &c.  34-30. 
there  ^vas — or  'had  been,'  referring  probably  to  some 
symptoms  of  the  former  strife  which  had  reappeared,  per- 
haps on  seeing  the  whole  Paschal  arrangements  com- 
mitted to  two  of  the  Twelve.  See  on  Mark  10.  42-45. 
hemefactors— a  title  which  the  vanity  of  princes  eagerly 
coveted,  but  yc  not — of  how  little  avail  has  this  con- 
demnation of  "lordship"  and  vain  titles  been  against  the 
vanity  of  Christian  ecclesiastics?  continued,  &c.— af- 
fecting evidence  of  Christ's  tender  susceptibility  to  human 
sympathy  and  support!  (See  on  John  6.66,67;  16.32.)  I 
appoint,  &c. — Who  is  this  that  dispenses  kingdoms,  nay, 
the  Kingdom  of  kingdoms,  wlthjn  an  hour  or  two  of  his 
apprehension,  and  less  than  a  day  of  His  shameful  death? 
These  sublime  contrasts,  however,  perpetually  meet  and 
entrance  us  in  this  matchless  history,  eat  and  drink, 
Ac— See  on  v.  16,  and  on  ch.  18.  28,  &c.  31-34.  Simon, 
Simon— See  on  ch.  10.  41.  desired  to  have— rather,  'hath 
obtained  you,'  properly  'asked  and  obtained;'  alluding 
to  Job  (1. 6-12;  2. 1-6),  whom  he  solicited  and  obtained  that 
he  might  sift  him  as  wheat,  insinuating  as  "  the  accuser  of 
the  brethren"  (Revelation  12. 10),  that  he  would  And  chaff 
enough  in  his  religion,  if  indeed  there  was  any  wheat  at  all. 
to  have  you— not  Peter  only,  but  them  all,  but  I  have 
prayed— have  been  doing  It  already,  for  thee— as  most  in 
danger.  See  on  v.  61,  62.  fall  not— i.  e.,  entirely,  for  par- 
tially it  did  fail,  converted— bi'ought  back  afresh  as  a 
penitent  disciple,  strengthen,  &c. — q.  d.,  make  use  of  thy 
bitter  experience  for  the  fortifying  of  thy  tempted  breth- 
ren. I  am  ready,  «fcc.— honest-hearted,  warmly-attached 
disciple,  thinking  thy  present  feelings  immovable  as  a 
rock,  thou  shalt  find  them  in  the  hour  of  temptation  un- 
stable as  water:  "I  have  been  praying  for  thee,"  there- 
fore thy  faith  shall  not  perish ;  but  thinking  this  su- 
perfluous, thou  Shalt  find  that  "he  that  trusteth  in  his 
own  heart  Is  a  fool"  (Proverbs  28.  20).  cock  cro^v— 
"twice,"  Mark  14.  30.  35-38.  but  now— that  you  are  go- 
ing forth  not  as  before  on  a  temporary  mission,  provided 
for  without  purse  or  scrip,  but  into  scenes  of  continued 
and  severe  trial,  your  methods  must  be  dlflerent;  for  purse 
and  scrip  will  now  be  neetied  for  support,  and  the  usual 
means  of  defence,  the  things  concerning  me — decreed 
and  written,  have  an  end— are  rapidly  drawing  to  a 
close,  two  swords  .  .  .  enough— they  thinking  He  re- 
ferred to  present  defence,  while  His  answer  showed  He 
meant  something  else. 

39-46.  Agonv  in  the  Gakdex.  39.  as  wont— See  John 
18.  2.  the  place— the  Garden  of  Gethseniane,  on  the  west 
or  city  side  of  the  mount.  Comparing  all  the  accounts  of 
this  mysterious  scene,  the  facts  appear  to  be  these :  (1.) 
He  bid  nine  of  the  Twelve  remain  "here"  while  he  went 
and  prayed  "yonder,"  (2.)  He  "took  the  other  three, 
Peter,  James,  and  John, and  began  to  be  sore  amazed  (ap- 
palled), sorrowful,  and  very  heavy  (oppressed),  and  said. 
My  soul  Is  exceeding  sorrowful  even  unto  death"— 'I  feel 


as  If  nature  would  sink  under  this  load,  as  if  life  were 
ebbing  out,  and  death  coming  before  its  time'— "tarry 
ye  here,  and  watch  with  me;"  not,  'Witness  for  me,'  but, 
'  Bear  me  company.'  It  did  Him  good,  it  seems,  to  have 
them  beside  Him.  (3.)  But  soon  even  they  were  too 
much  for  Him  :  He  must  be  alone.  "He  was  withdrawn 
from  them  about  a  stone's-cast"— though  near  enough  for 
them  to  be  competent  witnesses— and  kneeled  down,  ut- 
tering that  most  affecting  prayer  (Mark  14.  36),  that  If 
possible  "the  cup,"  of  His  approaching  death,  "might 
pass  from  Him,  but  if  not,  His  Father's  will  be  done:" 
implying  that  in  itself  itvra.a  so  purely  revolting  that  only 
its  being  the  Father's  will  would  induce  Him  to  taste  it, 
but  that  in  that  view  of  it  He  was  perfectly  prepared  to 
drink  it  up.  It  is  no  struggle  between  a  reluctant  and  a 
compliant  will,  but  between  two  views  of  one  event— an 
abstract  and  a  relative  view  of  it,  In  the  one  of  which  it 
was  revolting.  In  the  other  welcome.  By  signifying  how  it 
felt  in  the  one  view.  He  shows  His  beautiful  oneness  with 
ourselves  in  nature  and  feeling;  by  expressing  how 
He  regarded  it  in  the  other  light.  He  reveals  His  ab- 
solute obediential  subjection  to  His  Father.  (4.)  On  this, 
having  a  momentary  relief,  for  it  came  upon  Him,  we 
imagine,  by  surges.  He  returns  to  the  three,  and  finding 
them  sleeping.  He  addresses  them  affectingly,  particu- 
larly Peter,  as  in  Mark  14.  37,  38.  He  then  (5.)  goes  back, 
not  now  to  kneel,  but  fell  on  His  face  on  the  ground, 
saying  the  same  words,  but  with  this  turn,  "If  this  cup 
may  not  pass,"  &c,  (Matthew  26.  42) — g.  d.,  'Yes,  I  under- 
stand this  mysterious  silence  (Psalm  22. 1-6) ;  it  may  not 
pass;  I  am  to  drink  it,  and  I  will' — "Thy  will  be  done!" 
(6.)  Again,  for  a  moment  relieved.  He  returns  and  finds 
them  "sleeping  for  sorrow,"  warns  them  as  before,  hut 
puts  a  loving  construction  upon  it,  separating  between 
the  "willing  spirit"  and  the  "weak  fiesh."  (7.)  Onco 
more,  returning  to  His  solitary  spot,  the  surges  rise 
higher,  beat  more  tempestuously,  and  seem  ready  to  over- 
whelm Him.  To  fortify  Him  for  this,  "there  appeared 
an  angel  unto  Him  from  heaven  strengthening  Him"--- 
not  to  minister  light  or  comfort  (He  was  to  have  none  of 
that,  and  they  were  not  needed  nor  fitted  to  convey  it), 
but  purely  to  sustain  and  brace  up  sinking  nature  for  a 
yet  hotter  and  fiercer  struggle.  And  now,  He  is  "in  an 
agony,  and  prays  more  earnestly— even  Christ's  prayer 
it  seems,  admitted  of  and  now  demanded  such  increase— 
and  His  sweat  was  as  it  were  great  drops  (literally  clots) 
of  blood  falling  down  to  the  ground."  What  was  this? 
Not  His  proper  sacrificial  offering,  though  essential  to  It. 
It  was  just  the  internal  struggle,  apparently  hushing 
itself  before,  but  now  swelling  up  again,  convulsing  His 
whole  inner  man,  and  this  so  affecting  His  animal  nature 
that  the  sweat  oozed  out  from  every  pore  in  thick  drops 
of  blood,  falling  to  the  ground.  It  was  just  shuddering 
nature  and  indomitable  will  struggling  together.  But  a^ain 
the  cry.  If  it  must  be,  Thy  will  be  done,  issues  from  Hii 
lips,  and  all  is  over.  "The  bitterness  of  death  is  past.'' 
He  has  anticipated  and  rehearsed  His  final  conflict,  and 
won  the  victory — now  on  the  theatre  of  an  invincible  will, 
as  then  on  the  arena  of  the  Cross.  *I  xvill  sutt'er,'  is  the 
grand  result  of  Gethsemane :  "  It  is  finished"  Is  the  shout 
that  bursts  from  the  Cross.  The  Will  without  the  Deed 
had  been  all  in  vain;  but  His  work  was  consummated 
when  He  carried  the  iiow  manifested  Will  Into  the  palpa- 
ble Deed,  "by  the  which  WILL  we  are  saiicti fied  turovob 

THE  OFFERING  OF  THE  BODY  OF  JeSUS  CHRIST  ONCE  FOB 

ALL"  (Hebrews  10.  10).  (8.)  At  the  close  of  the  whole 
scene,  finding  them  still  sleeping  (worn  out  with  con- 
tinued sorrow  and  racking  anxiety),  He  bids  them,  with 
an  irony  of  deep  emotion,  "sleep  on  now  and  take  their 
rest,  the  hour  is  come,  the  Son  of  man  is  betrayed  into 
the  hands  of  sinners,  rise,  let  us  be  going,  the  traitor  is  at 
hand."  And  while  He  spake,  Judas  approached  with  hU 
armed  band.  Thus  they  proved  "miserable  comforters," 
broken  reeds;  and  thus  in  His  whole  work  He  was  alone, 
and  "of  the  people  there  was  none  with  Hlra." 

47-51.     Betrayal    and    AprKEHKNaioN    of    Jesc»— 
Flight  of  His  Disciples. 

123 


Jeius  Led  away  to  be  Crucified. 


LUKE  XXIII,  XXIV. 


Two  Thieves  G-ucified  with  Him. 


65-62.  Jesus  Befokh  Caiaphas— Fall  of  Peteb.  The 
particulars  of  these  two  sections  require  a  combination 
of  all  the  narratives,  for  which  see  on  John  18.  1,  &c. 

63-71.  Jesus  Condemned  to  Die  and  Shamefully 
Entreated.  See  on  Mark  14. 53-63;  John  18. 19,  &c.  (See 
on  V.  55-62.) 

CHAPTER    XXIII. 

Ver.  1-5.  Jesus  Befobe  Pilate.  See  on  Mark  15. 1-5 ; 
and  John  18.  28,  «fec. 

6-12.  Jesus  Before  Hebod.  See  on  Mark  15.  6.  sent 
lilm  to  Herod— hoping  thus  to  escape  tlie  dilemma  of  an 
unjust  condemnation  or  an  unpopulsj^r  release,  at  Jeru- 
salem ...  at  tliat  time— to  keep  tlie  Passover,  some 
miracle— Fine  sport  thou  expectedst,  as  the  Philistines 
with  Samson  (Judges  16. 25),  O  coarse,  crafty,  cruel  tyrant ! 
But  thou  bast  been  baulked  before  (see  on  ch.  13.  31-33), 
and  Shalt  be  again,  answered  nothing— See  Matthew  7. 
6.  stood  and  vehemently  accused  Iiliii— uo  doubt  both 
of  treason  before  the  kinff,  and  of  blasphemy,  for  tiie  king 
was  a  Jew,  and  Jxls  men  of  war — his  Ijody-gnard.  set 
blnn  at  uaugUt,  <&c. — stung  with  disappointment  at  His 
refusal  to  amuse  him  with  miracles  or  answer  any  of 
his  questions,  gorgeous  robe— '  briglit  robe.'  If  tliis 
mean  (as  sometimes)  of  sliining  white,  this  being  tlie 
royal  colour  among  the  Jews,  it  may  have  been  in  derision 
of  His  claim  to  be  " King  of  tlie  Jews."  But  if  so,  '  He  i n 
reality  honoured  Him,  as  did  Pilate  Willi  His  true  title 
blazoned  on  the  cross.'  [Bengel.]  sent  lilm  again  to 
PUate — instead  of  releasing  him  as  he  ougiit.  liaving  es- 
tablished nothing  against  Him  (v.  14,  15).  'Tlius  lie  im- 
plicated himself  with  Pilate  in  all  the  guilt  of  His  con- 
demnation, and  with  him  accordingly  he  is  classed'  (Acts 
4.27).  [Bengel.]  at  enmity— perhaps  aljout  some  point 
of  disputed  jurisdiction,  which  this  exchange  of  the  Pris- 
oner might  tend  to  heal. 

13-38.  Jesus  again  before  Pilate— Delivered  up- 
Led  AWAY  to  be  Crucified.  See  on  Mark  15.  6-l-'>;  and 
John  19.  2,  <fcc.  26.  Cyrenlan — of  Cyrene,  in  I^ibya,  on  the 
north  coast  of  Africa,  where  were  many  Jews  wlio  had  a 
synagogue  at  Jerusalem  (Acts  6.  9,  and  see  2.  10).  He  was 
"the  father  of  Alexander  and  Rufus"  (Mark  15.  21),  proba- 
bly better  known  afterwards  than  himsfll'.  as  disciplos. 
See  Romans  16.13.  out  of  the  country- and  casually 
drawn  into  tliat  part  of  the  crowd,  laid  tlic  cross-"  Him 
they  compel  to  bear  His  cross"  (Matthew  27.  32)— sweet 
compulsion,  if  it  issued  in  him  or  his  sons  voUnUarUy 
"  taking  up  </ietr  cross!"  It  would  appear  tliat  our  Lord 
had  first  to  bear  His  own  cross  (John  19.  17),  but  being 
from  exhaustion  unable  to  proceed,  it  was  laid  on  .nnotlier 
to  bear  it  "after  Him."  27-31.  women— not  tlie  precious 
Galilean  women  {v.  49),  but  part  of  the  crowd,  not  for 
me,  &c. — noble  spirit  of  compassion,  rising  above  His  own 
dread  endurances,  in  tender  commiseration  of  sutterings 
yet  in  the  distance  and  far  lighter,  but  without  His  s^ippm-ts 
and  consolations!  mountains  .  ,  .  hills,  &c. — (Hosea  10. 
8),  flying  hither  and  thither  as  they  did  in  despair  for 
shelter,  during  the  siege;  a  very  slight  premonition  of 
cries  of  another  and  more  awful  kind  (Isaiali  2.  10,  19,  21; 
Revelation  6.  16,  17).  green  tree— that  naturally  resists 
the  fire,  the  dry — that  attracts  the  fire,  being  its  proper 
fuel.  The  proverb  here  plainly  means:  'If  such  sufferings 
alight  upon  the  innocent  One,  the  very  Lamb  of  God, 
what  must  be  in  store  for  those  who  are  provoking  tlie 
flames?' 

32-38,  44-46.  Crucifixion  and  Death  of  the  Loud 
Jesus.    See  on  John  19. 17-30. 

39-43.  The  Two  Thieves.  39.  railed  on  Ulm— catching 
up  the  universal  derision,  but  with  a  turn  of  his  own. 
Jesus,  "reviled,  reviles  not  again;"  but  another  voice 
from  the  cross  shall  nobly  wipe  out  this  dislionour  and 
turn  it  to  the  unspeakable  glory  of  the  dying  Redeemer. 
Dost  not  thou— "Thou"  is  emphatic:  'Let  others  jeer, 
but  dost  thou  r  fear  God—'  Hast  thou  no  fear  of  meeting 
Him  so  soon  as  thy  righteous  Judge?'  Thou  art  within  an 
hour  or  two  of  eternity,  and  dost  thou  spend  it  in  reckless 
disregard  of  coming  judgment?  in  the  same  condemna- 
tion—' He  has  been  condemned  to  die,  but  is  it  better  with 
124 


thee?  Doth  even  a  common  lot  kindle  no  sympathy  In 
thy  breast?'  we  justly,  Ac— He  owns  the  worst  of  his 
crimes  and  deserts,  and  would  fain  shame  his  fellow  into 
the  same,  nothing  amiss- ZiY., '  out  of  place ;'  hence  '  un- 
natural ;'  a  striking  term  here.  Our  Lord  was  not  charged 
with  ordinary  crime,  but  only  with  laying  claim  to  office 
and  honours  which  amounted  to  blasphemy.  The  charge 
of  treason  had  not  even  a  show  of  truth,  as  Pilate  told 
His  enemies.  In  this  defence  then  there  seems  more  than 
meets  the  eye.  '  He  made  Hinjself  the  promised  Messiah, 
the  Son  of  God;  but  in  this  He  "did  nothing  amiss;"  He 
ate  witli  publicans  and  sinners,  and  bid  all  the  weary 
and  heavy  laden  come  and  rest  under  His  wing;  but  in 
this  He  "  did  nothing  amiss :"  He  claimed  to  be  Lord  of 
the  Kingdom  of  God,  to  shut  it  at  will,  but  also  to  open  it 
at  pleasure  even  to  such  as  we  are;  but  in  this  He  "did 
nothing  amiss!"'  Does  His  next  speech  imply  less  than 
this?  Observe  (1.)  His  frank  confession  and  genuine  self- 
condemnation.  (2.)  His  astonishment  and  horror  at  the 
very  different  state  of  his  fellow's  mind.  (3.)  His  anxiety 
to  bring  him  to  a  better  mind  while  j'et  there  was  hope. 
(4.)  His  noble  testimony,  not  only  to  the  innocence  of 
Jesus,  but  to  all  that  this  implied  of  the  rightfulness  of 
His  claims.  Said  to  Jesus,  &c.— Observe  here  (1.)  The 
"  kingdom"  referred  to  was  one  beyond  the  grave;  for  It  is 
inconceivable  that  he  should  have  expected  Him  to  come 
down  from  the  cross  to  erect  any  temporal  kingdom.  (2.) 
This  he  calls  Chrisfs  own  (thy)  kingdom.  (3.)  As  such, 
he  sees  in  Christ  the  absolute  right  to  dispose  of  that 
kingdom  to  whom  He  pleased.  (4.)  He  does  not  presume 
io  ask  a  place  In  that  kingdom,  though  that  is  what  he 
means,  but  with  a  humility  quite  affecting,  just  says, 
''Lord,  rcmem&er  we  when,"  <tc.  Yet  was  there  mighty 
faith  in  that  word.  If  Christ  will  but  "think  upon  him" 
(Nehemiah  5.  19),  at  that  august  moment  when  He  " Com- 
eth into  His  kingdom,"  it  Mill  do.  'Only  assure  me  that 
then  Thou  Avilt  not  forget  such  a  wretch  as  I,  that  once 
hung  by  thy  side,  and  I  am  content.'  Now  contrast  with 
this  bright  act  of  faitli  the  darkness  even  of  the  apostles' 
minds,  who  could  hardly  be  got  to  beljeve  that  their 
Master  would  die  at  all,  who  now  were  almost  despairing 
of  Him,  and  wlio  when  dead  had  almost  burled  their 
hopes  in  His  grave.  Consider,  too,  the  man's  previous 
disadvantages  and  bad  life.  And  then  mark  liow  his  faith 
comes  out— not  in  protestations, '  Lord,  I  cannot  doubt,  I 
am  firmly  persuaded  that  Thou  art  Lord  of  a  kingdom, 
that  death  cannot  disannul  thy  title  nor  impede  the 
assumption  of  it  in  due  time,'  <fcc. — but  as  having  no 
sh.adow  of  doubt,  and  rising  above  it  as  a  question  alto- 
gether, he  just  says,  "Lord,  remember  me  ivhcn  tliou 
comest,"  &c.  Was  ever  faitli  like  this  exhibited  upon 
earth?  It  looks  as  if  the  brightest  crown  had  been  re- 
served for  tlie  Saviour's  head  at  His  darkest  moment! 
Je«us  said,  &c. — The  dying  Redeemer  speaks  as  if  He 
Himself  viewed  it  in  this  light.  It  was  a  "song  in  the 
night."  It  ministered  cheer  to  His  spirit  in  the  midnight 
gloom  that  now  enwrapt  it.  verily  I  say  unto  thee — 
'Since  thou  speakest  as  to  the  king,  with  kingly  authority 
speak  I  to  thee.'  to-day— 'Thou  art  prepared  for  a  long 
delay  before  I  come  into  my  kingdom,  but  not  a  day's 
delay  shall  there  be  for  thee;  thou  sh.ilt  not  be  parted 
from  me  even  for  a  moment,  but  together  we  shall  go,  and 
with  Me,  ere  this  day  expire,  shalt  thou  be  in  Paradise' 
(future  bliss,  2  Corinthians  12.4;  Revelation  2.7).  Learn 
(1.)  How  "  One  is  taken  and  another  left ;"  (2.)  How  easily 
Divine  teaching  can  raise  the  rudest  and  worst  above  the 
best  instructed  and  most  devoted  servants  of  Christ;  (3.) 
liovf  presumption  and  despair  on  a  death  hour  are  equally 
discountenanced  here,  the  one  in  the  Impenitent  thief, 
the  other  in  his  penitent  fellow. 

47-56.  Signs  and  Circumstances  Following  Hi3 
Death- His  Burial.  See  on  Matthew  27.  51-5G,  62-66; 
John  19.  31-42. 

CHAPTER    XXIV. 
Ver.  1-12.    Angelic  Announcement  to  the  Women 
that  Christ  is  Risen— Peter's  Visit  to  the  Empty 
Sepulchre.    See  on  Mark  16. 1-8,  and  Matthew  28. 1-5.    5. 


Christ  Appears  to  Two  of  His  Disciples. 


LUKE   XXIV. 


He  Appeai-s  to  the  Assembled  Diseipla. 


^irhy,  &c.— Astonishing  question !  not '  the  risen,'  but  "the 
Living  One"  (cf.  Revelation  1.  18);  and  the  surprise  ex- 
pressed In  It  implies  an  incongruity  in  His  being  there  at 
all,  as  if,  though  he  might  submit  to  it,  "it  was  impossible 
He  should  be  holdcn  of  it"  (Acts  2.  24).  G.  in  Galilee— to 
•which  these  women  themselves  belonged,  eh.  23.  5-5.  7. 
Baying,  <&c.— How  remarkable  it  is  to  hear  angels  quoting 
a  whole  sentence  of  Christ's  to  the  disciples,  mentioning 
where  it  was  uttered,  and  wondering  It  was  not  fresh  on 
their  memory,  as  doubtless  it  was  in  theirs!  (1  Timothy 
3. 16,  "seen  of  angels,"  and  1  Peter  1.  12.)  10.  Joanna- 
See  on  eh.  8.  1-3.    13.  Peter,  Ac— See  on  John  20.  1,  &.C. 

13-.35.  Christ  Appears  to  the  Two  Going  to  Emmaus. 
13.  Two  of  them— one  was  Cleopas  (IS),  who  the  other 
was  Is  mere  conjecture.  Emntaus — al)out  seven  and  a 
half  miles  from  Jerusalem.  They  probably  lived  there, 
and  were  going  home  after  the  Passover.  14-16.  coni- 
mnned  and  reasoned — exchanged  views  and  feelings, 
weighing  afresh  all  the  facts,  as  detailed  in  v.  lS-21.  di-ew 
near — coming  up  behind  them  as  from  Jerusalem,  eyes 
holden— Partly  He  was  "in  another  form"  (Mark  10. 12), 
and  partly  there  seems  to  have  been  an  operation  on  their 
own  vision  ;  though  certainly,  as  they  did  not  believe  tliat 
He  vfos  alive.  His  corapanj'  as  a  fellow-traveller  was  the 
last  thing  they  would  expect.  17-34.  communications, 
&c. — The  words  imply  the  earnest  discussion  that  had 
appeared  in  their  manner,  18.  kno-^Ycst  not,  &c. — If  he 
knew  not  the  events  of  the  last  few  days  in  Jerusalem, 
he  must  be  a  mere  sojourner ;  if  he  did,  how  could  he  sup- 
pose they  would  be  talking  of  anything  else?  How  art- 
less all  this!  concerning  Jesus,  &c.— As  if  feeling  it  a 
relief  to  have  some  one  to  unburden  his  thouglits  and 
feelings  to,  this  disciple  goes  over  the  main  facts  in  his 
own  desponding  style,  and  this  was  just  what  our  Lord 
wished,  ■we  trusted,  &c.— They  expected  the  promised 
Deliverance  at  His  hand,  but  in  tlie  current  sense  of  it, 
not  by  His  death,  besides  all  this— not  only  did  his  death 
seem  to  give  the  fatal  blow  to  their  hopes,  but  He  had 
been  two  days  dead  already,  and  this  was  tlie  third.  It  is 
true,  they  add,  some  of  our  women  gave  us  a  surprise, 
telling  us  of  a  vision  of  angels  they  had  at  the  empty 
grave  this  morning  that  said  He  was  alive,  and  some  of 
ourselves  who  went  thither  confirmed  their  statement; 
but  then  Himself  they  saw  not,  A  doleful  tale  truly, 
told  out  of  the  deepest  despondency.  35-27.  fools — 
senseless,  without  understanding,  ought  not  Christ— 
'  the  Christ,'  '  the  Messiah.'  to  sulfer  .  .  .  and  enter — 
t.  e.,  through  the  gate  of  suflfering  (and  suffering  "these 
things,"  or  such  a  death)  to  enter  into  His  glory.  'Ye  be- 
lieve in  the  glory;  but  these  very  sutTerings  are  the  pre- 
dicted gate  of  entrance  into  it.'  Moses  and  all  the 
prophets,  &c.— Here  our  Lord  both  teaches  us  the  rever- 
ence due  to  Old  Testament  Scripture,  and  tlie  great  burden 
of  it—"  Himself."  38-31.  made  as  though,  &c.— Cf.  Mark 
6.  48;  Genesis  18.  3,  5;  32.  21-26.  constrained,  Ac— But  for 
this,  the  whole  design  of  the  interview  had  been  lost;  but 
il  was  not  to  be  lost,  for  He  who  only  wislied  to  be  con- 
strained had  kindled  a  longing  in  the  hearts  of  His  travel- 
ling companions  which  was  not  to  be  so  easily  put  off. 
And  does  not  this  still  repeat  itself  in  the  interviews  of 
the  Saviour  with  His  loving,  longing  disciples?  Else  why 
do  they  say. 

Abide  with  me  from  morn  to  eve. 

For  without  Thee  I  canoot  live; 

Abide  with  me  when  night  is  nigh. 

For  without  Thee  I  cannot  die.— Kkble. 

he  took  .  ,  .  and  blessed  ,■ .  ,  and  their  eyes  -were 
opened— The  stranger  first  startles  tliem  by  taking  the 
place  of  master  at  their  own  table,  but  on  proceeding  to 
that  act  which  reproduced  the  whole  scene  of  the  last 
Supper,  a  rush  of  associations  and  recollections  disclosed 
their  guest,  and  He  stood  confessed  before  their  astonished 
gaze— their  risen  Lord!  They  were  going  to  gaze  on 
Him,  perhaps  embrace  Him,  but  that  moment  He  is  gone ! 
It  was  enough,  33-34.  They  now  tell  each  to  the  other 
how  their  hearts  burned— were  fired— within  them  at  His 
talk  and  His  expositions  of  Scripture.   'Ah !  this  accounts 


for  it:  We  could  not  understand  the  glow  of  self-evi- 
dencing light,  love,  glory  that  ravished  our  liearts;  but 
now  we  do,'  They  cannot  rest— how  could  they?— they 
must  gostraiglit  back  and  tell  the  news.  They  find  the 
eleven,  but  ere  they  have  time  to  tell  their  tale,  their  ears 
are  saluted  with  the  thrilling  news,  "The  Lord  is  risen 
indeed,  and  hath  appeared  to  Simo7i."  Most  touching  and 
precious  intelligence  this.  The  only  one  of  the  Eleven  to 
wliom  He  appeared  alone  was  he,  it  seems,  who  had  so 
sliamefully  denied  Him,  What  passed  at  that  interview 
we  shall  never  know  here.  Probably  it  was  too  sacred 
for  disclosure.  See  on  Mark  18.  7.  The  two  from  Emmaus 
now  relate  what  had  happened  to  them,  and  while  thus 
comparing  notes  of  tlieir  Lord's  appearances,  lo !  Himself 
stands  in  the  midst  of  them.  What  encouragement  to 
doubting,  dark,  true-hearted  disciples! 

3t>-5:5.  Jesus  Appears  to  the  Assembled  Di.sciples — 
His  Ascension,  36.  Jesus  stood— See  on  John  20. 19.  37, 
38.  a  spirit— the  ghost  of  their  dead  Lord,  but  not  Him- 
self in  the  body.  (Act8l2. 15;  Matthew  11.26.)  thoughts 
— rather  '  reasonings ;'  i.  e.,whether  He  were  risen  or  no, 
and  whether  this  was  His  very  self,  39-43.  Behold,  &c. 
lovingly  offering  them  both  ocular  and  tangible  demon- 
stration of  the  reality  of  His  resurrection,  a  spirit  hath 
not— an  important  statement  regarding  "spirits."  flesh 
and  bones— He  says  not  "  flesh  and  blood;"  for  the  blood 
is  the  life  of  the  animal  and  corruptible  body  (Genesis  9, 
4),  which  "cannot  inherit  the  kingdom  of  God,"  1  Corin- 
thians 15.50;  but  "flesh  and  hones,"  implying  the  identili/, 
but  witli  diversity  of  laws,  of  the  resurrection-body.  See  on 
John  20.24-28.  believed  not  for  joy,  &c.— They  did  be- 
lieve, else  they  had  not  rejoiced.  [Bengel.]  But  it 
seemed  too  good  to  be  true,  (Psalm  126. 1,  2.)  honeycomb 
—common  frugal  fare,  anciently,  eat  before  them — i.  e., 
let  them  see  Him  doing  it :  not  for  His  own  necessity,  but 
tlieir  conviction.  44t-49.  These  are  the  -words,  &c. — q.  d., 
"Now  you  will  understand  what  seemed  so  dark  to  you 
when  I  told  you  about "  the  Son  of  man  being  put  to  death 
and  rising  again"  (ch.  18.  31-34).  while  yet  with  you— a 
striking  expression,  implying  that  He  was  now,  as  the 
dead  and  risen  Saviour,  virtually  dissevered  from  this 
scene  of  mortality,  and  from  all  ordinary  Intercourse  with 
His  mortal  disciples,  la-^v  .  ,  ,  prophets  ,  .  ,  psalms — 
The  three  Jewish  divisions  of  the  Old  Testament  Scrip- 
tures, then  opened  he,  &c. — a  statement  of  unspeakable 
value;  expressing,  on  the  one  hand,  Christ's  immediate 
access  to  the  human  spirit  and  absolute  power  over  it,  to  the 
adjustment  of  its  vision,  and  permanent  rectification  for 
spiritual  discernment  (than  which  it  is  impossible  to  con- 
ceive a  stronger  evidence  of  His  proper  divinity);  and,  on 
the  other  hand,  making  it  certain  that  the  manner  of  inter- 
preting  the  Old  Testament  which  the  apostles  afterwards  em- 
ployed (see  the  Acts  and  Epistles),  has  the  direct  sanction 
of  Christ  Himself,  behoved  Christ— See  on  v.  26.  begln> 
ning  at  Jerusalem— (1.)  As  the  metropolis  and  heart  of 
the  then  existing  kingdom  of  God  : — "  to  the  Jew  first," 
Romans  1.16;  Acts  13.46;  Isaiah  2. 3  (see  on  Matthew  10. 
6).  (2.)  As  the  great  reservoir  and  laboratory  of  all  the  sin 
and  crime  of  the  nation,  thus  proclaiming  for  all  time 
that  there  is  mercy  in  Christ  for  thechief  of  sinners.  (See 
on  Matthew  23. 37.)  witness— Cf.  Acts  1.  8,  22.  I  send— the 
present  tense,  to  intimate  its  nearness,  promise  of  my 
Father— 7.  e.,  '  what  my  Father  hath  promised ;'  the  Holy 
Ghost,  of  which  Christ  is  the  authoritative  Dispenser, 
(John  14.7;  Revelation  3.1;  5.6.)  endued— '  invested,' or 
'  clothed  with ;'  Implying,  as  the  parallels  show  (Romans 
13.  14;  1  Corinthians  15.53;  Galatians  3.27;  Colossians  3, 
9,  10),  their  being  so  penetrated  and  acted  upon  by  conscious 
supernatural  "power"  (in  the  full  sense  of  that  word)  as  to 
stamp  with  Divine  authority  the  whole  exercise  of  their  apos- 
tolic office,  including,  of  course,  their  pen  as  well  as  their 
mouth.  50-53.  to  Bethany— not  to  the  village  Itself,  but 
on  the  descent  to  It  from  Mount  Olivet,  tvhile  he  blessed 
.  .  .  parted,  &c.  — Sweet  Intimation!  Incarnate  Love, 
Crucified  Love,  Risen  Love,  now  on  the  wing  for  heaven, 
waiting  only  those  odorous  gales  which  were  to  waft  Him 
to  the  skies,  goes  away  In  benedictions,  that  in  the  cha- 
racter of  Glorified,  Enthroned  Love,  He  might  continue 

125 


Introdueticn,  JOHN.  Tntroduetum, 

HIk  benedictions,  but  In  yet  higher  form,  until  He  come  Even  so  wilt  thou  change  these  vile  bodies  of  ours,  that 
again!  And  oh  if  angels  were  so  transported  at  His  birth  tliey  may  be  lilje  unto  tliine  own  glorious  body;  and 
into  tliis  scene  of  tears  and  death,  what  must  have  been  then  with  gladness  and  rejoicing  shall  they  be  brought, 
their  ecstasy  as  they  welcomed  and  attended  Him  "far  they  shall  enter  Into  the  King's  palace!  -worshipped 
above  all  heavens"  into  the  presence-chamber,  and  con-  Ulin — certainly  in  the  strictest  sense  of  adoration,  re- 
ducted  Him  to  the  right  hand  of  the  Majesty  on  High!  turned  to  Jeruaalem— as  instructed  to  do:  but  not  till 
Thou  hast  an  everlasting  right,  O  ray  Saviour,  to  that  after  gazing,  as  if  entranced,  up  into  the  blue  vault  in 
august  place.  The  brightness  of  the  Father's  glory,  en-  which  he  had  disappeared,  they  were  gently  checked  by 
shrined  in  our  nature,  hath  won  it  well,  for  He  poured  two  shining  ones,  who  assured  them  He  would  come 
out  His  soul  unto  death,  and  led  captivity  captive,  receiv-  again  to  them  in  the  like  manner  as  He  had  gone  into 
Ing  gifts  for  men,  yea  for  the  rebellious,  that  the  Lord  God  heaven.  (See  on  Acts  1. 10, 11.)  This  made  them  return, 
might  dwell  among  them.  'Thou  art  the  King  of  glory,  not  with  disappointment  at  His  removal,  but "  with  great 
O  Christ.'  Lift  up  your  heads,  O  ye  gates,  be  lifted  up,  ye  joj-."  >vere  continually  in  the  temple— t.  e.,  every  day  at 
everlasting  doors,  that  the  King  of  glory  may  come  in !  the  regular  hours  of  prayer  till  the  day  of  Pentecost. 


THE    GOSPEL    ACCORDING    TO 

S.    J  0   H   N. 

INTRODUCTIOX, 

The  author  of  the  Fourth  Gospel  was  the  younger  of  the  two  sons  of  Zeoedee,  a  fisherman  on  the  Sea  of  Galilee, 
who  resided  at  Bethsaida,  where  were  born  Teter  and  Andrew  his  brother,  and  Philip  also.  His  mother's  name  was 
Salome,  who,  though  not  without  her  imperfections  (Matthew  20.  20,  Ac),  was  one  of  those  dear  and  honoured  women 
who  accompanied  the  Lord  on  one  of  His  preaching  circuits  through  Galilee,  ministering  to  his  bodily  wants;  who 
followed  Him  to  the  cross,  and  bought  sweet  spices  to  anoint  Him  after  His  burial,  but,  on  bringing  them  to  the 
grave,  on  the  morning  of  the  First  Day  of  the  week,  found  their  loving  services  gloriously  superseded  by  His  resur- 
rection ere  they  arrived.  His  father,  Zebedee,  appears  to  have  been  in  good  circumstances,  owning  a  vessel  of  his 
own  and  having  hired  servants  (Mark  1.  20).  Our  Evangelist,  whose  occupation  was  that  of  a  fisherman  with  his 
Cather,  was  beyond  doubt  a  disciple  of  the  Baptist,  and  one  of  the  two  who  had  the  first  interview  with  Jesus.  He  was 
called  while  engaged  at  his  secular  occupation  (Matthew  4.  21,  22),  and  again  on  a  memorable  occasion  (Luke  5. 1-11), 
and  finally  chosen  as  one  of  the  Twelve  Apostles  (Matthew  10. 2).  He  was  the  youngest  of  the  Twelve — the  "  Benjamin," 
as  Da  Ck)STA  calls  him— and  he  and  James  his  brother  were  named  in  the  native  tongue  by  Him  who  knew  the  heart, 
"Boanerges,"  which  the  Evangelist  Mark  (3.  17)  explains  to  mean  "Sons  of  thunder;"  no  doubt  from  their  natural 
vehemence  of  character.  They  and  Peter  constituted  that  select  triumvirate  of  whom  see  on  Luke  9. 28.  But  the  highest 
honour  bestowed  on  this  disciple  was  his  being  admitted  to  the  bosom-place  with  his  Lord  at  the  table,  as  "the  dis- 
ciple whom  Jesus  loved"  (John  13. 23 ;  20. 2 ;  21. 7,  20. 24),  and  to  have  committed  to  him  by  the  dying  Redeemer  the  care 
of  His  mother  (19. 26, 27).  There  can  be  no  reasonable  doubt  that  this  distinction  was  due  to  a  sympathy  with  His  »  wn 
spirit  and  mind  on  the  part  of  John  which  the  all-penetrating  Eye  of  their  common  Master  beheld  in  none  of  the 
rest;  and  although  this  was  probably  never  seen  either  in  his  life  or  in  his  ministry  by  his  fellow-apostles,  it  ia 
brought  wonderfully  out  in  his  writings,  which,  in  Christ-like  spirituality,  heavenlincss,  and  love,  surpass,  we  may 
freely  say,  all  the  other  inspired  writings. 

After  the  efl"uslon  of  the  Spirit  on  the  day  of  Pentecost,  we  find  him  In  constant  but  silent  company  with  Peter,  the 
great  spokesman  and  actor  in  the  infant  Church  until  the  accession  of  Paul,  While  his  love  to  the  Lord  Jesus  drew 
him  spontaneously  to  the  side  of  His  eminent  servant,  and  his  chastened  vehemence  made  him  ready  to  stand 
courageously  by  him,  and  sufler  with  him,  in  all  that  his  testimony  to  Jesus  might  cost  him,  his  modest  humility,  as 
the  youngest  of  all  the  apostles,  made  him  an  admiring  listener  and  faithful  supporter  of  his  brother  apostle  rather 
than  a  speaker  or  separate  actor.  Ecclesiastical  history  is  uniform  in  testifying  that  John  went  to  Asia  Minor;  but 
It  is  next  to  certain  that  this  could  not  have  been  till  after  the  death  both  of  Peter  and  Paul ;  th,at  he  resided  at 
Ephesus,  whence,  as  from  a  centre,  he  superintended  the  churches  of  that  region,  paying  them  occasional  visits;  and 
that  he  long  survived  the  other  apostles.  Whether  the  mother  of  Jesus  died  before  this,  or  went  with  John  to 
Ephesus,  where  she  died  and  was  buried,  is  not  agreed.  One  or  two  anecdotes  of  his  later  days  have  been  handed 
down  by  tradition,  one  at  least  bearing  marks  of  reasonable  probability.  But  it  Is  not  necessary  to  give  them  here. 
In  the  reign  of  Domitian  (a.  d.  81-96)  he  was  banished  to  "  the  isle  that  is  called  Patmos"  (a  small  rocky  and  then 
almost  uninhabited  Island  In  the  ^gean  Sea),  "  for  the  word  of  Gotl  and  for  the  testimony  of  Jesus  Christ"  (Revela- 
tion 1. 9).  Irenseus  and  Euseblus  say  that  this  took  place  about  the  end  of  Domitian's  reign.  That  he  was  thrown  into 
a  cauldron  of  boiling  oil,  and  miraculously  delivered,  is  one  of  those  legends  which,  though  reported  by  Tertullian 
and  Jerome,  is  entitled  to  no  credit.  His  return  from  exile  took  place  during  the  brief  but  tolerant  reign  of  Nerva: 
he  died  at  Ephesus  in  the  reign  of  Trajan  [Eusebius,  Ecclesiastical  History,  3.  23 J,  at  an  age  above  90,  according  to  some ; 
according  to  others,  100;  and  even  120,  according  to  others  still.  The  intermediate  number  is  generally  regarded  as 
probably  the  nearest  to  the  truth. 

As  to  the  date  of  this  Gospel,  the  arguments  for  its  having  been  composed  before  the  destruction  of  Jerusalem 
(though  relied  on  by  some  superior  critics)  are  of  the  slenderest  nature ;  such  as  the  expression  in  ch.  5.  2,  "  there  w  at 
Jerusalem,  by  the  sheep-gate,  a  pool,"  &c. ;  there  being  no  allusion  to  Peter's  martyrdom  as  having  occurred  accord- 
ing to  the  prediction  in  ch.  21. 18 — a  thing  too  well  known  to  require  mention.  That  it  was  composed  long  after  the 
destruction  of  Jerusalem,  and  after  the  decease  of  all  the  other  apostles,  is  next  to  certain,  though  the  precise  timo 
cannot  be  determined.  Probably  it  was  before  his  banishment,  however;  and  if  we  date  it  between  the  years  90  and 
94,  we  shall  probably  be  pretty  near  the  truth. 

As  to  the  readers  for  whom  It  was  more  immediately  designed,  that  they  were  Gentiles  we  might  naturally  presume 
126 


The  Divinity,  Humanity,  JOHN  I.  one?  Office  of  Jesus  Christ. 

from  the  lateness  of  the  date;  but  the  multitude  of  explanations  of  things  familiar  to  every  Jew  puta  this  beyond  all 

question. 

No  doubt  was  ever  thrown  upon  the  genuineness  and  authenticity  of  this  Gospel  till  about  the  close  of  the  last  cen- 
tury, nor  were  these  embodied  in  any  formal  attack  upon  it  till  Bretschneider,  in  1820,  issued  his  famous  treatise 
('Probabilia,'  &c.),  the  conclusions  of  wliich  he  afterwards  was  candid  enough  to  admit  had  been  satisfactorily  dis- 
proved. To  advert  to  these  would  be  as  painful  as  unnecessary;  consisting  as  they  mostly  do  of  assertions  regarding 
the  Discourses  of  our  Lord  recorded  in  tills  Gospel  wliich  are  revolting  to  every  spiritual  miud.  The  Tubingen  school 
did  their  best,  on  their  peculiar  mode  of  reasoning,  to  galvanize  into  fresh  life  tills  tlieory  of  the  post-Joannean  date 
of  the  Fourth  Gospel ;  and  some  Unitarian  critics  in  this  country  still  cling  to  it.  But  to  use  the  striking  language  of 
Van  Osterzee  regarding  similar  speculations  on  the  Third  Gospel, '  Behold,  the  feet  of  them  that  shall  carry  it  out 
dead  are  already  at  the  door'  (Acts  5.  9).  Is  there  one  mind  of  tlie  least  elevation  of  spiritual  discernment  that  does 
not  see  in  this  Gospel  marks  of  historical  truth  and  a  surpassing  glory  such  as  none  of  the  other  Gospels  possess, 
brightly  as  they  too  attest  their  own  verity;  and  who  will  not  be  ready  to  say  that  if  not  historically  true,  and  true 
just  as  it  stands,  it  never  could  have  been  by  mortal  man  composed  or  conceived? 

Of  the  peculiarities  of  this  Gospel,  we  nolo  here  only  two.  The  one  is  its  reflective  character.  While  the  others  are 
purely  narrative,  the  Fourth  Evangelist 'pauses,  as  It  were,  at  every  turn,'  as  Da  Costa  says  (' Four  Witnesses,' p. 
234),  'at  one  time  to  give  a  reason,  at  anotlier  to  fix  the  attention,  to  deduce  consequences,  or  make  applications,  or 
to  give  utterance  to  the  language  of  praise.'  See  chs.  2.  20,  21,  23-25;  4. 1,  2 ;  7.  37-39 ;  11. 12, 13,  49-52;  21, 18, 19,  22,  23.  The 
other  peculiarity  of  this  Gospel  is  Its  supplementary  character.  By  this,  in  tlie  present  instance,  we  mean  something 
more  than  the  studiousness  with  which  he  omits  many  most  Important  particulars  in  our  Lord's  history,  for  no  con- 
ceivable reason  but  that  they  were  already  familiar  as  household  words  to  all  his  readers,  through  the  three  preceding 
Gospels,  and  his  substituting  In  place  of  these  an  Immense  quantity  of  the  richest  matter  not  found  in  the  other  Gos- 
pels. We  refer  here  more  particularly  to  the  nature  of  the  additions  wliich  distinguish  this  Gospel ;  particularly  the 
notices  of  the  different  Passovers  which  occurred  during  our  Lord's  public  ministry,  and  the  record  of  His  teaching 
at  Jerusalem,  without  which  it  is  not  too  much  to  say  that  we  could  have  had  but  a  most  Imperfect  conception  either 
of  the  duration  of  His  ministry  or  of  tlie  plan  of  It.  But  another  feature  of  these  additions  is  quite  as  noticeable  and 
not  less  important.  'We  find,'  to  use  again  the  words  of  Da  Costa  (pp.  238,  239),  slightly  abridged,  'only  six  of  our 
Lord's  miracles  recorded  in  this  Gospel,  but  these  are  all  of  the  most  remarkable  kind,  and  surpass  the  rest  In  depth, 
specialty  of  application,  and  fulness  of  meaning.  Of  these  six  we  find  only  one  in  the  other  three  Gospels— the  mul- 
tiplication of  the  loaves.  That  miracle  chiefly,  it  would  seem,  on  account  of  the  important  instructions  of  which  it 
furnished  the  occasion  (ch.  6.),  is  here  recorded  anew.  The  five  other  tokens  of  Divine  power  are  distinguished  from 
among  the  many  recorded  in  the  three  other  Gospels  by  their  furnishing  a  still  higher  display  of  power  and  com- 
mand over  the  ordinary  laws  and  course  of  nature.  Thus  we  find  recorded  here  the  first  of  all  the  miracles  that  Jesus 
wrouglit— the  changing  of  water  into  wine  (ch.  2.),  the  cure  of  the  nobleman's  sonata  distance  (cYi.  4.)  \  of  thenumerouB 
cures  of  the  lame  and  the  paralytic  by  the  word  of  Jesus,  only  one — of  the  man  impotent  for  thirty  and  eight  yean 
(ch.5.);  of  the  many  cures  of  the  blind,  one  only — of  tlie  man  born  blind  (cli.9.);  the  restoration  of  Lazarus,  not  from  • 
death-bed,  like  Jalrus'  daughter,  nor  from  a  bier,  like  the  widow  of  Nain's  son,  but /row  the  grave,  and  after  lying  there 
four  days,  and  there  sinking  Into  corruption  (cii.  11.);  and  lastly,  after  His  resurrection,  the  miraculous  draught  of 
fishes  on  the  Sea  of  Tiberias  (ch.  21).  But  these  are  all  recorded  chiefly  to  give  occasion  for  the  record  of  those  aston- 
ishing  discourses  and  conversations,  alike  with  friends  and  with  foes,  with  His  disciples  and  with  the  multitude 
which  tliey  drew  forth.' 

Other  Illustrations  of  the  peculiarities  of  this  Gospel  will  occur,  and  other  points  connected  with  it  be  adverted  to, 
In  the  course  of  the  Commentary. 


PTTAPTFTl    T  about  certain  mysterious  distinctions  In  the  Godhead, 

^  ■°- -^  ^  ■"■ -^  ^       •  but  solely  to  let  the  reader  know  TT/wrtwrM  t/iaMn  the 

Ver.  1-14.    The  Word  Made  Flesh.    1.  In  the  l»egln-  ixiXncss.  of  time"  ivas  made  flesh."    After  each  verse,  then, 

nlng— of  all  time  and  created  existence,  for  this  Word  gave  the  reader  must  say,  "It  was  He  who  is  thus,  and  thus, 

it  being  (u.  3, 10);  therefore,  "before  the  world  was"  (ch.  and  thus  described,  Who  was  made  flesh."    ».  TKe  same, 

17.  5,  24);  or,  from  all  eternUy.    wm  tlie  Word— He  tvho  is  <tc.— See  what  property  of  the  Word  the  stress  is  laid  upon 

to  God  what  man's  word  is  to  himself,  the  manifestation  or  —His  eternal  distinctness,  in  unity,  from  God— the  Father. 

expression  of  himself  to  tliose  without  him. -liSee  on  V.  18.)    On  (John  1.  2.)    3.  all  tilings,  Ac— all  things  absolutely,  as  ia 

the  ori<7in  of  this  most  lofty  and  now  for  ever  consecrated  evident  from  r.  10;  1  Corinthians  8.  6;  Colosslans  1.  IC,  17; 

title  of  Christ,  this  Is  not  tlie  place  to  speak.    It  occurs  but  put  beyond   question   by  what  follows.    "Without 

only  In  the  writings  of  this  seraphic  apostle,    ^vns  ^vlth  Him  was  not  one  thiyig  made  (brought  into  being)  that  was 

God- having  a  conscious  personal  existence  distinct  from  made."  This  is  a  denial  of  the  eternity  and  non-creation  of 

God  (as  one  is  from  the  person  he  Is  "with"),  but  in-  matter,  which  was  held  by  the  whole  thinking  world 

»eparabU:  from  Him  and  associated  tcith  Him  (v.  18;  cli.  17.  outside  of  Judaism  and  Christianity:  or  rather,  its  proper 

5;  1  John  1.  2),  where  "the  Father"  Is  used  in  the  same  creation  was  never  so  much  as  dreamt  of  save  by  the  chll- 

sense  as  "God"  here,    wbb  God— in  substance  and  es-  dren  ot  revealed  religion.    4.  In  Him  wb«  life— eMen«aWi/' 

sence  God;  or  was  possessed  of  essential  or  proper  dlv-  and  originally,  as  the   previous  verses  show  to  be   the 

inity.     Thus,  each   of  these  brief  but  pregnant  state-  meaning.    Thus  He  is  </ie Z,mn<7  TFord,  or,  as  He  is  called 

ments  Is  the  complement  of  the  other,  correcting  any  in  1  John  1.  1,2,  "the  Word  of  Life."    the  life  Uie  light 

misapprehensions  which  the  others  might  occasion.   W.is  of  men— all  that  In  men  which  is  Zt-uc  H^W— knowledge, 

the  Word  e«emaf  ?    It  was  »m><  the  eternity  of  "</ic/?'o<;M>r,"  integrity,  intelligent,  willing  subjection  to  God,  love  to 

but  of  a  conscious  personal  existence  distinct  from  Him  Him  and  to  tlielr  fellow-creatures,  wisdom,  purity,  holy 

and  associated  with   Him.     Was  the  Word   thus  "with  Joy,  rational  happiness- all  this  "light  of  men"  has  its 

God?"    It  was  not  the  distinctness  and  the  fellowship  fountain  in  the  essential  original  "life"  of  "the  Word." 

of  another  being,  as  If  there  were  more  Gods  tfian  one,  but  (1  John  1.  .S-7;  Psalm  36.  0.)    5.  shtneth  In  darkncM,  &c.— 

of  One  who  waa  Himself  God— In  such  sense  that  the  a*«o-  In  this  dark,  fallen  world,  or  in  mankind  "  sitting  in  dark- 

/t//ewn%of  theGodhead,thegreat  princlpleofallreliglon,  ness  and  the  shadow  of  death,"  tri/A  no  ability  to  find  the 

Is  only  transferred  from  the  region  of  shadowy  abstrac-  way  cither  of  truth  or  of  holiness.    In  this  thick  darkness, 

tlon  to  the  region  of  essential  life  and  love.    But  why  all  rtnd  consequent  Intellectual  and  moral  obliquity,  "th«» 

t!Ua  definition?    Not  to  give  us  any  abstract  information  light  of  the  Word"  shineth— bj/  all  the  rays  whether  of  not- 

127 


The  Divinity,  Humanity, 


JOHN  I. 


and  0£lce  of  Jeaua  Christ. 


ural  or  revealed  teaching  which  men  (apart  from  the  Incar- 
nation of  the  Word)  are  favoured  with,  tlie  darluieas 
coniprelxended  it  not — 'did  not  take  it  in,'  a  brief  sum- 
mary of  the  effect  of  all  the  strivings  of  this  wnincarnate 
Word  througliout  this  wide  world  from  tlie  beginning, 
and  a  hint  of  the  necessity  of  His  putting  on  flesh,  if  any 
recovery  of  men  was  to  be  effected.  (1  Corinttiiaris  1.  21.) 
0-9.  The  Evangelist  here  approaches  his  grand  thesis,  so 
paving  his  way  for  the  full  statement  of  it  in  v.  14,  tliat  wo 
may  be  able  to  bear  the  bright  light  of  it,  and  take  in  its 
length  and  breadth  and  depth  and  height.  tlirougU 
lilm— John,  not  that  lilglit— See  on  ch.  5.  35.  What  a 
testimony  to  John  to  have  to  explain  that  "he  was  nof 
tliat  Light !"  Yet  was  he  but  a  foil  to  set  it  off,  his  night- 
taper  dwindling  before  the  Day-spi'ing  from  on  high  (ch. 
3.  30).  ligUteth  every  nian,  Ac— rather,  'which,  coming 
into  the  world,  enllghteneth  every  man;'  or,  is  "the 
Light  of  the  world"  (ch.  9.5).  "Coming  into  the  world" 
is  a  superfluous  and  quite  unusual  description  of  "every 
man  ;"  but  it  is  of  all  descriptions  of  Christ  amongst  tlie 
most  fomiliar,  especially  in  the  writings  of  tliis  Evangel- 
ist (cli.  12.46;  16.28;  18.37;  lJohn4.9;  1  Timothy  1. 15,  Ac). 
10-13.  He  was  in  tlie  world,  &c.— The  language  here  is 
nearly  as  wonderful  as  the  thought.  Observe  its  compact 
simplicity,  its  sonorousness— "  the  world"  resounding  in 
(!ach  of  its  three  members— and  the  enigmatic  form  in 
wliich  it  is  couched,  startling  the  reader  and  setting  his 
ingenuity  a-worklng  to  solve  the  stupendous  enigma  of 
Christ  ignored  in  His  own  world.  "  The  world,"  in  the  first 
two  clauses,  plainly  means  the  created  world,  "  Into  which 
He  came,"  says  v.  9;  "in  it  He  was,"  says  this  verse.  By 
His  Incarnation,  He  became  nn  Inhabitant  of  it,  a.nd  bound 
vip  with  it.  Yet  it  "was  made  by  Him"  (v.  3,  4,  5).  Here, 
then,  it  is  merely  alluded  to,  in  contrast  partly  with  His 
being  in  it,  but  still  more  with  the  reception  He  met  with 
from  it.  "The  world  that  knew  Him  not"  (1  John  3.  1)  is 
of  course  the  Intelligent  world  of  mankind.  (See  on  v.  11, 
I"J.)  Taking  the  first  two  clauses  as  one  statement,  we  try 
to  apprehend  it  by  thinking  of  the  infant  Christ  con- 
ceived in  the  womb  and  born  in  the  arms  of  His  own 
creature,  and  of  the  Man  Christ  Jesus  breathing  His  own 
air,  treading  His  own  ground,  supported  by  substances  to 
which  Himself  gave  being,  and  the  Creator  of  tlie  very 
men  whom  He  came  to  save.  But  the  most  vivid  com- 
mentary on  this  entire  verse  will  be  got  by  tracing  (in 
His  matchless  history)  Him  of  whom  it  speaks  walking 
amidst  all  the  elements  of  nature,  the  diseases  of  men 
and  death  itself,  the  secrets  of  the  human  heart,  and 
"tlie  rulers  of  the  darkness  of  this  world"  in  all  their 
number,  subtlety,  and  malignity,  not  only  witli  absolute 
ease,  as  their  conscious  Lord,  but,  as  we  might  say,  with 
full  consciousness  on  their  part  of  the  presence  of  their 
Maker,  whose  will  to  one  and  all  of  them  was  law.  And 
this  is  He  of  whom  it  is  added,  "the  world  knew  Him 
not!"  Ills  own— 'His  own'  (propertj' or  possession),  for 
tlie  word  is  in  the  neuter  gender.  It  means  His  own  land, 
city,  temple.  Messianic  rights  and  possessions,  and  his 
own—'  His  own'  (people) ;  for  now  the  word  is  masculine. 
It  means  the  Jews,  as  the  "peculiar  people."  Both  they 
and  their  land,  with  all  that  this  included,  were  "  His 
OWN,"  not  so  much  as  part  of  "  the  world  which  was 
made  by  Him,"  but  as  "the  heir"  of  tlie  inheritance, 
iiuke  20.14.  (See  also  on  Matthew  22. 1.)  received  lilm 
not^nat  ion  ally,  as  God's  chosen  witnesses.  Imt  as  many 
— individuals,  of  the  "  disobedient  and  gainsayJng  people." 
{^nve  He  pow^er— The  word  signifies  both  authority  and 
ability,  and  both  are  certainly  meant  here,  to  become— 
Mark  these  words:  Jesus  is  the  Son  of  God ;  He  is  never 
said  to  have  become  such,  tlie  sons— or  more  simply 
•  sons  of  God,'  in  name  and  In  7vature.  believe  on  his 
name— a  phrase  never  used  in  Scripture  of  any  mere  crea- 
ture, to  express  the  credit  given  to  human  testimony, 
even  of  prophets  or  apostles,  inasmuch  it  carries  with  it 
.he  Idea  of  trust  proper  only  towards  GoD.  In  this  sense 
of  supreme  faith,  as  due  to  Him  who  "gives  those  that  be- 
lieve in  Himself  power  to  become  sons  of  God,"  it  is  mani-" 
festly  used  here,  ■which  w^ere  bont — a  souship  therefore 
uot  of  mere  title  and  privilege,  but  of  nature,  the  soul 
128 


being  made  conscious  of  the  vital  capacities,  pf  rceptions, 
and  emotions  of  a  child  of  God,  before  unknowr  .  not  of 
blood,  &c.— not  of  superior  human  descent,  not  if  human 
generation  at  all,  not  of  man  in  any  manner  of  way.  Br 
this  elaborate  threefold  denial  of  the  human  source  of  this 
sonship.  Immense  force  is  given  to  what  follows— "  but  of 
God."  Right  royal  gift,  which  Who  confers  must  be  ab- 
solutely Divine.  For  who  would  not  worship  Him  who 
can  bring  him  into  the  family,  and  evoke  within  him  the 
very  life,  of  the  sons  of  God?  14.  And  the  \'Vord,  &c.— 
Z'o  raise  the  reader  to  the  altitude  of  this  climax  were  the  thir- 
teen foregoing  verses  written,  was  made  flesh — becamt! 
MAN,  and  in  man's  present  frail,  mortal  condition, 
denoted  by  the  word  "flesh"  (Isaiah  40.  6;  1  Peter  1.  24.) 
It  is  directed  probably  against  the  Docetce,  who  held 
that  Christ  was  not  really  but  only  apparently  man ; 
against  whom  this  gentle  spirit  is  vehement  in  his 
Epistles,  1  John  4.3;  2  John  7. 10, 11.  [Lucke,  &c.]  Nor 
could  He  be  too  much  so,  for  with  the  verity  of  the 
Incarnation  all  substantial  Christianity  vanishes.  But 
now,  married  to  our  nature,  henceforth  He  is  as  pei-- 
sonally  conscious  of  all  that  is  strictly  human  as  of  all  that 
is  properly  Divine;  and  our  nature  is  in  His  Person 
redeemed  and  quickened,  ennobled  and  transfigured. 
and  d-»velt — 'tabernacled'  or  'pitched  his  tent;'  a  word 
peculiar  to  John,  who  uses  it  four  times,  all  in  the 
sense  of  a  permanent  stay  (Revelation  7. 15 ;  12. 12 ;  13.  6 ; 
21.  3).  For  ever  wedded  to  our  "flesh,"  He  has  entered 
this  tabernacle  to  "go  no  more  out."  The  allusion  is 
to  that  Tabernacle  where  dwelt  the  Shekinah  (see  on 
Matthew  23.  38,  39),  or  manifested  "  Glory  of  the  Lord," 
and  with  reference  to  God's  permanent  dwelling  amongst 
His  people  (Leviticus  26.  11;  Psalm  68.  IS;  132.  13,  14; 
Ezekiel  37.  27).  This  Is  put  almost  beyond  doubt  by 
what  immediately  follows,  "And  we  beheld  His  glory." 
[Lucke,  Meyer,  De  Wette,  which  last  critic,  rising 
higher  than  usual,  says  that  thus  were  perfected  all 
former  partial  manifestations  of  God  in  an  essentially 
I'ersonal  and  historically  Human  manifestation.]  full  of 
grace  and  truth- So  it  should  read.  "He  dwelt  among 
us  full  of  grace  and  truth;"  or,  in  Old  Testament  phrase, 
"Mercy  and  truth,"  denoting  the  whole  fruit  of  God's 
purposes  of  love  towards  sinners  of  mankind,  which  until 
now  existed  only  in  promise,  and  th.e  fulfilment  at  length 
of  that  promise  In  Christ;  in  one  great  word,  "the  sure 
MERCIES  of  David"  (Isaiah  55.3;  Acts  13.  34;  cf.  2  Samuel 
23. 5).  In  His  Person  all  that  Grace  and  Truth  Which  had 
been  floating  so  long  in  shadowy  forms,  and  darting  into 
the  souls  of  the  poor  and  needy  its  broken  beams,  took 
everlasting  possession  of  human  flesh  and  filled  it  full. 
By  this  Incarnation  of  Grace  and  Truth,  the  teaching  of 
thousands  of  years  was  at  once  ti'anscended  and  beggared, 
and  the  family  of  God  sprang  into  Manhood,  and  vvc  be- 
held his  glory— not  by  the  eye  of  ser^e,  which  saw  i  n  Hi  ni 
only  "the  carpenter."  His  glory  was  "spiritually  dis- 
cerned" (I  Corinthians  2.7-15;  2  Corinthians  3. 18 ;  4.4,6; 
5. 16) — the  glory  of  surpassing  grace,  love,  tenderness,  wis- 
dom, purity,  spirituality;  majesty  and  meekness,  rich- 
ness and  poverty,  power  and  weakness,  meeting  together 
in  unique  contrast;  ever  attracting  and  at  times  ravish- 
ing the  "  babes"  that  followed  and  forsook  all  for  Him. 
the  glory  as  of  the  only  begotten  of  the  Father — See  on 
Luke  1. 35— not  like,  but  'such  as  (belongs  to),'  such  as  be- 
came or  was  hefttting  the  only  begotten  of  the  Father 
[Chrysostom  in  Lucke,  Calvin,  Ac],  according  to  a  well 
known  use  of  the  word  "  as." 

15.  A  Saying  of  the  Baptist  Confirmatory  of  this. 
after  me — in  official  manifestation,  before  me — in  rank  a7id 
dignity,  tor  he  wajs  before  me — in  existence;  "  His  goings 
forth  being  from  of  old,  from  everlasting"  (Micah  5.  2). 
(Anything  lower  than  this  His  words  cannot  mean);  q.d., 
'  My  Successor  is  my  Superior,  for  He  was  my  Predeces- 
sor.' This  enigmatic  play  upon  the  different  senses  of  the 
words  "before"  and  "after"  was  doubtless  emploj'ed  by 
tlie  Baptist  to  arrest  attention,  and  rivet  the  thought; 
and  the  Evangelist  introduces  it  just  to  clinch  his  own 
statements. 

16-18.    Same  Subject  Continued,    of  his  fulness— of 


Tke  BaptUl'a  Teslitnony  to  Christ. 


JOHN  I. 


The  First  Gathering  of  Disciple*. 


'•grace  and  truth,"  resuming  the  thread  of  i*.  11.  grac« 
for  grace — i.  e.,  grace  upon  grace  (as  all  the  best  interpre- 
ters), in  successive  communications  and  larger  measures, 
as  each  was  able  to  take  it  in.  Observe,  tlie  word  "  truth" 
Is  here  dropped.  Grace  being  the  cliosen  New  Testament 
word  for  the  wliole  fulness  of  the  new  covenant,  all  that 
dwells  in  Christ  for  men.  For,  «S:c.— '  The  Law  elicits  the 
consciousness  of  sin  and  the  need  of  redemption ;'  it  only 
typifies  the  reality.  The  Gospel,  on  the  contrary,  actually 
communicates  reality  and  power  from  above  (cf.  Romans 
6.14).  Hence  Paul  terms  the  Old  Testament  "shadow," 
Willie  he  calls  the  New  Testament  "substance,"  Colos- 
sians  2.17.  [Olshatjskn.]  No  man— 'No  one,'  in  the 
widest  sense,  liath  Been  God— by  immediate  gaze,  or  di- 
rect intuition— In  tlie  bosom  of  tlie  Father— A  remark- 
able expression,  here  only  used,  presupposing  the  Son's 
conscious  existence  distinct  from  the  Father,  an<\  expressing 
His  immediate  and  most  endeared  access  to,  and  absolute  ac- 
quaintance with  Him.  He— Emphatic;  q.d.,  'He  and  He 
only  hath  declared  him,'  because  He  only  can. 

19-36.  The  Baptist's  Testimony  to  Chkist.  19.  re- 
cord— '  testimony.'  the  Jeivs — i.  e.,  the  heads  of  the  na- 
tion, the  members  of  the  Sanhedrim.  In  this  peculiar 
sense  our  Evangelist  seems  always  to  use  the  term.  30.  con- 
fessed, &c.—q.  d.,  'While  many  were  ready  to  hail  him  as 
tlie  Christ,  he  neither  gave  the  slightest  ground  for  such 
views,  nor  the  least  entertainment  to  them.'  21.  Ellas — 
in  His  own  proper  person,  that  prophet— announced  in 
Deuteronomy  18. 15,  &c.,  about  whom  they  seem  not  to 
have  been  agreed  whether  he  were  the  same  witli  the 
Messiah  or  no.  JJ5.  Why  baptlzcst  thou,  If  not,  &c. — 
Thinking  he  disclaimed  any  special  connection  with  Mes- 
siah's kingdom,  they  demand  his  right  to  gather  disciples 
by  baptism.  26.  there  standeth— This  must  have  been 
spoken  after  the  Baptism  of  Christ,  and  possibly  just 
after  His  Temptation  (see  on  v.  29).  88.  Bethabara— 
Rallier  'Bethany'  (with  nearly  all  the  best  and  most  an- 
cient MSS.);  not  the  Bethany  of  Lazarus,  but  another  of 
the  same  name,  and  distinguished  from  it  as  lying  "  be- 
yond Jordan,"  on  the  east.  29.  seeth  Jesus— fresh,  prob- 
ably, from  the  scene  of  the  temptation,  comln;;  to  him 
—as  to  congenial  company  (Acts  4.  23),  and  to  receive  from 
liim  His  first  greeting,  and  salth — catcliing  a  sublime 
inspiration  at  the  sight  of  Him  approaching,  the  Lamb 
of  God — the  one  God-ordained,  God-gifted  sacrificial 
offering,  that  taketh.  a-way—taketh  up  and  taketh  away. 
The  word  signifies  both,  as  does  the  corresponding  He- 
brew word.  Applied  to  sin,  it  means  to  be  chargeable  with 
the  guilt  of  it  (Exodus  28.  38;  Leviticus  5. 1;  Ezekiel  18.  20), 
and  to  bear  it  away  (as  often).  In  the  Levitical  victims 
botli  ideas  met,  as  they  do  In  Christ,  the  people's  guilt 
being  viewed  as  trans/erred  to  them,  avenged  in  their 
death,  and  so  borne  away  by  them  (Leviticus  4. 15;  16. 15, 
21,  22;  and  cf.  Isaiah  53.  6-12;  2  Corinthians  5.  21).  the  sin 
—Tha  singular  number  being  used  to  mark  the  collective 
bii7-den  and  all-embracing  efficacy,  of  the  •»vorld— not  of 
Israel  only,  for  whom  the  typical  victims  were  exclusively 
olTered.  Wherever  there  shall  Uvea  sinner  throughout 
tlie  wide  world,  sinking  under  tiiat  burden  too  heavy  for 
him  to  bear,  he  shall  And  in  tills  "  Lamb  of  God,"  a  shoul- 
der equal  to  the  weight.  The  right  note  was  struclc  at  the 
first  — balm,  doubtless,  to  Christ's  own  spirit;  nor  was 
ever  after,  or  ever  will  be,  a  more  glorious  utterance.  31- 
34.  UneMf  him  not^Living  mostly  apart,  the  oue  at 
Nazareth,  the  other  In  the  Judean  desert— to  prevent  all 
appearance  of  collusion,  John  only  knew  tliat  at  a  definite 
time  after  his  own  call,  his  Master  would  show  Himself. 
As  He  drew  near  for  baptism  one  day,  the  last  of  all  the 
crowd,  the  spirit  of  tlie  Baptist  heaving  under  a  Divine 
presentiment  that  the  moment  had  at  length  arrived, and 
an  air  of  unwonted  serenity  and  dignity,  not  without 
traits,  probably,  of  the  family  features,  appearing  in  this 
Stranger,  the  Spirit  said  to  him  as  to  Samuel  of  his  youth- 
ful type,  "Arise,  anoint  Him,  for  tills  is  He !"  (1  Samuel  16. 
12).  Hut  tfie  sign  which  he  was  told  to  expect  was  the  vis- 
liile  descent  of  the  Spirit  upon  Him  as  He  emerged  out  of 
the  baptismal  water,  TAen.  catching  up  the  voice  from 
heaven,  "he  saw  and  bare  record  that  this  is  the  Son  of 
56 


God."  33,  36.  Jolui  stood-'  was  standing,'  at  his  accus^ 
tomed  place,  looking—'  having  fixed  his  eyes,'  with  sig- 
nificant gaze,  on  Jesus,  as  he  walked — but  not  now  to 
him.  To  have  done  this  once  (see  on  w.  29)  was  humility 
enough.  [Bengel.]  Behold,  Ac— The  repetition  of  that 
wonderful  proclamation,  in  identical  terms  and  witliout 
anotlier  word,  could  only  have  t>een  meant  as  a  gentle 
hint  to  go  after  Him— as  they  did. 

37-51.  First  Gathering  of  Disciples  — John,  An- 
drew, Simon,  Philip,  Nathanael.  38.  What  seek  y« 
— gentle,  wi  nning  question,  remarliable  as  the  Redeemer's 
first  public  utterance.  (See  on  Matthew  12. 18-20.)  "Where 
d-%vellest thou— g. d.,  'That  is  a  question  we  cannot  an- 
swer in  a  moment ;  but  liad  we  thy  company  for  a  calm 
hour  in  private,  gladly  should  we  open  our  burden.'  39. 
Come  and  see — His  second  utterance,  more  winning  still. 
tenth  hour — not  10  A.  M.  (as  some),  according  to  Roman, 
but  4  p.  M.,  according  to  Jewish  reckoning,  which  Jolin  fol- 
lows. Tiie  liour  is  mentioned  to  show  why  they  stayed  out 
the  day  with  liim — because  little  of  it  remained.  40.  On© 
. . .  was  Andrew— The  other  was  doubtless  our  Evangelist 
himself.  '  His  great  sensil  i  veness  is  touchingly  shown  in 
his  representation  of  this  first  contact  with  the  Lord ;  tho 
circumstances  are  present  to  him  in  the  minutest  details; 
he  still  remembers  the  very  hour.'  But  'he  reports  no 
particulars  of  those  discourses  of  the  Lord  by  which  ho 
was  bound  to  Him  for  the  wliole  of  His  life;  he  allows 
everything  personal  to  retire.'  [Olshausen.J  Peter's 
brother— and  the  elder  of  the  two.  41.  have  found  th« 
Messlas— The  previous  preparation  of  their  simple  heart* 
under  the  Baptist's  ministry,  made  quick  work  of  this 
blessed  conviction,  wli i le  others  hesi  tated  till  doubt  settled 
into  obduracy.  Soit  is  still.  42.  brought  hln»  to  Jesu»— 
Hap)py  brothers  that  thus  do  to  each  other !  beheld  him 
— 'fixed  his  eyes  on  him,'  witli  significant  gaze  (as  v.  36), 
Cephas  .  .  .  stone  —  (See  on  Mattliew  16.  IS.)  43,  44. 
ivoiild  go  into  Galilee — for  from  His  baptism  He  had  so- 
journed in  Judea  (sliowlng  tliat  the  calling  at  the  Sea  of 
Galilee  (Mattiiew  4. 18)  was  a  subsequent  one,  see  on  Luke 
6. 1).  follo-*v  me — the  first  express  call  given,  the  former 
three  having  come  to  Him  spontaneously,  the  city  of 
Andre\T  and  Philip — of  their  birth  probably,  for  they 
seem  to  have  lived  at  Capernaum  (Mark  1.  29).  45.  Bfa- 
thanael  —  (See  on  Matthew  10.3.)  Moses — (See  eh.  5.  46.) 
son  of  Joseph— tlie  current  way  of  speaking.  (See  Luiie 
3.  23.)  any  good  out  of  Nazareth— remembering  Bethle- 
hem, perhaps,  as  Messiah's  predicted  birtli-place,  and 
Nazareth  h.aving  no  express  prophetic  place  at  all,  beside* 
being  in  no  repute.  The  question  sprang  from  mere  drftatl 
of  mistake  in  a  matter  so  vital.  Come  and  aee— Nobl* 
remedy  against  preconceived  opinions.  [Bengel.]  Philip; 
tliongh  he  could  not  perhaps  sol  veliis  difficulty,  could  show 
him  how  to  get  rid  of  it.  (See  on  ch.  6. 68.)  47,  48.  an  Israeli 
ite  indeed  .  .  .  i\o  guile— not  only  no  hypocrite,  but  wit'.ti 
a  guileless  simplicity  not  always  found  even  In  God's  owir 
people,  ready  to  follow  wherever  truth  might  lead  him,' 
saying,  Samuel-like,  "Speak,  Lord,  for  thy  servant  hear-- 
eth."  Whence  kno-west  thou  me — conscious  that  his 
very  heart  had  been  read,  and  at  this  critical  moment 
more  tiian  ever  before.  Before  Philip  called  thee — 
showing  He  knew  all  that  passed  between  Philip  andl 
him  at  a  distance,  -when  under  the  flg  tree,  &e.— 
where  retirement  for  meditation  and  prayer  was  not  un- 
common. [Lightfoot.]  Thither,  probably— hearing  that 
his  master's  Master  had  at  length  appeared,  and  heaving 
witli  mingled  eagerness  to  behold  Him  and  dread  of  de- 
ception—he had  retired  to  pour  out  his  guileless  heart  for 
light  and  guidance,  ending  with  such  a  prayer  as  this, 
"Show  me  a  token  for  good!"  (See  on  Luke  '2.8.)  Now 
he  has  it,  'Thou  guileless  one,  that  fig  tree  scene,  with  all 
its  heaving  anxieties,  deep  pleadings  and  tremulous 
hopes— I  saw  it  all.'  The  first  words  of  Jesus  had  as- 
tonished, but  this  quite  overpowered  and  won  him.  49. 
Son  of  God  .  .  .  King  ot  Israel— the  one  denoting  His 
person,  the  other  His  office.  How  much  loftier  this  than 
anything  Philip  had  said  to  him !  But  just  aa  the  earth's 
vital  powers,  the  longer  they  are  frost-bound,  take  the 
greater  dprlng  when  at  length   set  free,  so  souls,  like 

129 


37*e  Miracle  of  the  Water  made  Wine. 


JOHN  II,  III. 


The  Interview  of  Nieodemus  with  Jesu$, 


Nathanael  and  Thomas  (see  on  ch.  20.  28),  the  outgoings  of 
whose  faith  are  hindered  for  a  time,  talie  the  start  of  their 
more  easy-going  brethren  when  loosed  and  let  go.  50, 
SI.  Because  I  said,  &c,—g.  d.,  'So  quickly  convinced,  and 
on  this  evidence  only?'— an  expression  of  admiration. 
Ilei-eafter,  <&c.— The  key  to  this  great  saying  is  Jacob's 
vision  (Genesis  28. 12,  «&c.),  to  which  the  allusion  plainly 
is.  To  show  the  patriarch  that  though  alone  and  friend- 
less on  earth  his  interests  were  busying  all  heaven,  he 
was  made  to  see  "heaven  opened  and  the  angels  of  God 
ascending  and  descending  upon  a"  mystic  "  ladder  reach- 
ing from  heaven  to  earth."  *  By  and  by,'  says  Jesus  here, 
*ye  shall  see  this  communication  between  heaven  and 
earth  thrown  wide  open,  and  the  Son  of  man  the  real  Lad- 
der of  this  intercourse.^ 

CHAPTER   II. 

Ver.  1-13.  First  Miracle,  Water  Made  Wine— Brief 
Visit  to  Capernaum.  1.  third  day— He  would  take 
two  days  to  reach  Galilee,  and  this  was  the  third,  mother 
there— it  being  probably  some  relative's  marriage.  John 
neva-  names  her.  [Bengel.]  3.  no  wine— evidently  ex- 
pecting some  display  of  His  glory,  and  hinting  that  now 
was  His  time.  4-,  3.  "Woman — no  term  of  disrespect  in 
the  language  of  that  day  (ch.  19.  26).  what ...  to  do  with 
thee — q.  d., '  In  my  Father's  business  I  have  to  do  with  Him 
only.'  'Twas  a  gentle  rebuke  for  officious  interference,  en- 
tering a  region  from  which  all  creatures  were  excluded 
(cf.  Acts  4. 19,  20).  mine  hour,  &c.— hinting  that  He  tvotdd 
do  something,  but  at  His  own  time;  and  so  she  under- 
stood it  (v.  5).  0.  firkins — about  seven  and  a  half  gallons 
in  Jewish,  or  nine  in  Attic  measure;  each  of  these  huge 
water  Jars,  therefore,  holding  some  twenty  or  more  gal- 
lons, for  washings  at  such  feasts.  (Mark  7.  4.)  7,  8.  Pill 
. . .  dra-*v  .  .  .  bear,  &c. — directing  all,  but  Himself  touch- 
ing nothing,  to  prevent  all  appearance  of  collusion.  9, 
10.  «-ell  dmnlt-' drunk  abundantly'  (as  Song  of  Solo- 
mon 5.  1),  speaking  of  the  general  practice,  the  good 
till  now— thus  testifying,  while  ignorant  of  the  source  of 
supply,  not  only  that  it  was  real  Avine,  l:)ut  better  than 
any  at  the  feast.  11.  manifested  forth  his  glo'T — Noth- 
ing ill  the  least  like  this  is  said  of  the  miracles  of  prophet 
or  apostle,  nor  could  without  manifest  blasphemy  be  said 
of  any  mere  creature.  Otiserve,  (1.)  At  a  marriage  Christ 
made  His  first  public  appearance  In  any  company,  and  at 
a  marriage  He  wrouglit  His  first  miracle— the  noblest 
sanction  that  could  be  given  to  that  God-given  institution. 
(2.)  As  the  miracle  did  not  make  bad  good,  but  good  better, 
so  Christianity  only  redeems,  sanctifies,  and  ennobles 
the  beneficent  but  abused  institution  of  marriage;  and 
Christ's  whole  work  only  turns  the  water  of  earth  into 
the  wine  of  heaven.  Tlius  "this  beginning  of  miracles" 
exhibited  the  character  and  "  m.anifested  forth  the  glory" 
of  His  entire  Mission.  (3.)  As  Christ  countenanced  our 
seasons  oi  festivity,  so  also  that  greater /m/»c«s  which  befits 
such;  so  far  was  He  from  encouraging  that  asceticism 
which  has  since  been  so  often  put  for  all  religion.  (4.)  Tlie 
character  and  authority  ascribed  by  Romanists  to  the 
Virgin  is  directly  in  the  teeth  of  this  and  other  scriptures. 
la.  Capernauni — on  the  Sea  of  Galilee.  (See  on  Matthew 
9.  1.)  his  mother  and  brethren — See  on  Luke  2.  51,  and 
Matthew  13.  54-56. 

13-25.  Christ's  First  Passover— First  Cleansing  op 
the  Temple.  14-17.  In  tlie  temple— not  the  temple  itself, 
as  V.  19-21,  but  the  temple-court,  sold  oxen,  &c.— for  tlie 
convenience  of  those  who  had  to  offer  them  in  sacrifice. 
changers  of  money— of  Roman  into  Jewisli  money,  in 
which  the  temple-dues  (see  on  Matthew  17.  24)  had  to  be 
paid,  small  cowls— likely  some  of  the  rushes  spread  for 
bedding,  and  when  twisted  used  to  tie  up  the  cattle  there 
collected.  '  Not  by  this  slender  whip  but  by  Divine  ma- 
jesty was  the  ejection  accomplished,  the  whip  being  but  a 
sign  of  the  scourge  of  Divine  anger.'  [Gkotius.]  poured 
out . . ,  overthrew,  &c.— thus  expressing  the  mingled  in- 
dignation and  authority  of  the  impulse,  my  Father's 
bouse— How  close  the  resemblance  of  these  remarkable 
Tjrords  to  Luke  2.  49;  the  same  conscioust^ss  of  intrinsic  rela- 

130 


tion  to  the  Temple— aa  the  seat  of  His  Father's  most  angust 
worship,  and  so  the  symbol  of  all  that  is  due  to  Him  on 
earth— dictating  both  speeches.  Only,  when  but  a  youth, 
with  no  authority.  He  was  simply  "  a  Son  in  His  own  house," 
now  He  was  "  a  Son  over  His  own  house"  (Hebrews  a.  6), 
the  proper  Representative,  and  in  flesh  "  the  Heir,"  of  hi* 
Father's  rights,  house  of  merchandise — There  was  noth- 
ing wrong  in  tlie  mercliandise;  but  to  bring  it,  for  their 
own  and  others'  convenience,  into  tliat  most  sacred  place, 
was  a  high-handed  profanation  which  the  eye  of  Jesus 
could  not  endure,  eaten  me  up — a  glorious  feature  in  the 
predicted  character  of  the  suffering  Messiah  (Psalm  69.  9> 
and  rising  high  even  in  some  not  worthy  to  loose  the 
latchet  of  his  shoes.  (Exodus  32. 19.  Ac.)  18-3*.  What 
sign,  &c, — Though  the  ac<  and  the  words  of  Christ,  taken 
together,  were  sign  enough,  they  were  unconvinced:  yet 
they  were  awed,  and  though  at  His  very  next  appear- 
ance at  Jerusalem  they  "sought  to  kill  him  "  for  speak- 
ing of  "His  Father"  just  as  He  did  now  (ch.  5. 18),  they, 
at  this  early  stage,  only  ask  a  sign.  Destroy  this  tem- 
ple, &c. — (See  on  Mark  14.  58,  59.)  forty-six  years— From 
the  eighteenth  year  of  Herod  till  then  was  just  forty-six 
years.  [Josephus,  Antiquities,  xv.  11. 1.]  temple  of  his 
body — in  which  was  enshrined  the  glory  of  the  eternal 
Word.  (See  on  ch.  1.  14.)  By  its  resurrection  the  true 
Temple  of  God  upon  earth  was  reared  up,  of  which  the 
stone  one  was  but  a  shadow;  so  that  the  allusion  is  not 
quite  exclusively  to  Himself,  but  takes  in  that  Temple  of 
which  He  is  the  foundation,  and  all  believers  are  the 
"lively  stones."  (1  Peter  2.  4,  5.)  believed  the  Scriptures 
— on  this  subject,  i.  e,,  what  was  meant,  which  was  hid 
from  them  till  then.  Mark  (1.)  The  actby  which  Christ  signal- 
ized  His  first  public  appearance  in  the  Temple.  Taking  "  His 
fan  in  His  hand,  He  purges  His  floor,"  not  thoroughly 
indeed,  but  enough  to  foreshadoro  His  last  act  towards 
that  faithless  people  —  to  sweep  them  out  of  Ood's  house. 
(2.)  The  sign  of  His  authority  to  do  this  is  the  announce- 
ment, at  this  first  outset  of  His  ministry,  of  that  coming 
death  by  their  hands,  and  resurrection  by  His  own,  which 
were  to  pave  the  way  for  their  Judicial  ejection.  33-25. 
In  the  feast-day  —  the  foregoing  things  occurring  prob- 
ably before  the  feast  began,  many  believed— superfi- 
cially, struck  merely  by  "  the  miracles  He  did."  Of  these 
we  have  no  record,  did  not  commit — 'entrust,'  or  let 
himself  down  familiarly  to  them,  as  to  His  genuine  dis- 
ciples. ltne'»v  tvhat  w^as  In  man — It  is  impossible  for 
language  more  clearly  to  assert  of  Christ  what  in  Jereraialx 
17.  9, 10,  and  elsewhere,  is  denied  of  all  mere  creatures. 

CHAPTER    III. 

Ver.  1-2!.  Night-Interview  of  Nicodemtts  with 
Jestts.  1,  3.  Nicodemus— In  this  member  of  the  San- 
hedrim sincerity  and  timidity  are  seen  struggling  to- 
gether. One  of  those  superficial  "  believers  "  mentioned 
in  ch.  2.  23,  24,  yet  inwardly  craving  further  satisfaction, 
he  comes  to  Jesus  in  quest  of  it,  but  comes  "  by  night "  (?e3 
ch.  19.  38,  39;  12.  42);  he  avows  his  conviction  that  He  M'as 
"come  from  God  " — an  expression  nevei'  applied  to  a  nierc>i/ 
human  messenger,  and  probai^ly  meaning  more  here — but 
only  as  "a  teacher,"  and  in  His  miracles  he  sees  a  proof 
merely  that  "God  is  with  him."  Thus,  while  unable  to 
repress  his  convictions,  he  is  afraid  of  committing  himself 
too  far.  3.  ^cept,  &c.— This  blunt  and  curt  reply  was 
plainly  meant  to  shake  the  whole  edifice  of  the  man's  re- 
ligion, in  order  to  lay  a  deeper  and  more  enduring  foun- 
dation. Nlcoderaus  probably  thought  he  had  gone  a  long 
way,  and  expected,  perhaps,  to  be  complimented  on  ills 
candour.  Instead  of  this,  he  is  virtually  told  that  he  has 
raised  a  question  which  he  is  not  in  a  capacity  to  solve, 
and  that  before  approaching  it,  ?iis  spiritual  vision  required 
to  be  rectified  by  an  entire  revolution  on  Ms  inner  man.  Had 
the  man  been  less  sincere,  this  would  certainly  have  re- 
pelled him;  but  with  persons  in  his  mixed  state  of  mind 
— to  which  Jesus  was  no  stranger  (eh.  2.  25)— such  mei  luxis 
speed  better  than  more  honeyed  words  and  gradual  ap- 
proaches, a  man— not  a  Jetv  merely;  tlie  necessity  is  a 
universal  one.   born  again — or,  as  i  t  were,  begin  life  anew 


FAC-SIMILES  OF  ANCIENT  COINS  IN  USB  ABOUT  THE  FIRST  CENTURY  OF  THE  CHRISTIAN  ERA 


COIN   OP   ANTIOCH. 


COIN   OF   THESSALOXICA. 


OBVERSE    OF   TETRADRACHM    OF   TIGRANES, 

KING   OP   SYRIA. 

(Head  of  king  with  diadem.) 


COIN    OP    NERO    (with    THE    HARBOR   OP    OSTIA.) 
From  the  British  Museum.     (One  of  the  largest  brass  coins  of  Nero's  reign.) 


COLONIAL    COIN    OF   PHILIPPI. 
From  the  British  Museum. 


COIN  OF   TARSUS.      HADRIAN. 


COIN   OP  EPHESUS. 
Head  of  Nero  to  the  right.    Kev.,  the  Temple  ofEphe 


COIN   OF   TARSUS. 
(Struck  uuder  the  Emperor  Hadrian.) 


COIN    OF    ARETAS,    KING    OP   DAMASCUS. 
3  Cor.  xi.  32. 


COIN  OF  CORINTH. 


Clirist  Teachtlh  NieodemuB 


JOHN  III. 


the  Necessity  of  Regeneration. 


In  relation  to  God;  his  manner  of  thinking,  feeling,  and 
acling,  wltli  reference  to  spiritual  things,  undergoing  a 
fniulamental  and  permanent  revolution,  cannot  see — can 
iiav«  no  part  in  (just  as  one  is  said  to  "see  life,"  "see 
dentil,"  &c.).  *•»«  Ulngdom  of  God— whether  In  its  be- 
ginnings here  (Lulce  16.  16),  or  its  consummation  here- 
after. (Matthew  2.5.34;  Ephesians  5.5.)  4.  How,  &c.— 
The  figure  of  the  new  birtli,  if  it  had  been  meant  only  of 
Gentile  proselytes  to  the  Jcwisli  religion,  would  hcive  been 
intelligible  enough  to  Nlcodemus,  being  quite  in  keeping 
with  the  language  of  that  day;  but  that  Jews  themselves 
ehould  need  a  new  birth  was  to  him  incomprehensible. 
5.  of  water  and  of  tlie  Spirit— A  twofold  explanation  of 
the  "new  birth,"  so  startling  toNicodemus.  To  a  Jewish 
ecclesiastic,  so  familiar  with  the  symbolical  application 
of  water,  in  every  variety  of  way  and  form  of  expression, 
this  language  was  fitted  to  show  that  the  thing  intended 
was  no  other  than  a  thorough  spiritual  purification  by  the 
operation  of  the  Holy  Ghost.  Indeed,  element  of  water  and 
operation  of  tfie  Spirit  are  brought  together  in  a  glorious 
evangelical  prediction  of  Ezekiel  (36.  25-27),  which  Nlco- 
demus might  have  been  reminded  of  had  such  spiritual- 
ities not  been  almost  lost  in  the  reigning  formalism.  Al- 
ready had  the  symbol  of  water  been  embodied  in  an  ini- 
tiatory ordinance,  in  the  baptism  of  the  Jewish  expect- 
ants of  Messiah  by  the  Bfyptist,  not  to  speak  of  the  bap- 
tism of  Gentile  proselytes  before  that;  and  in  the  Chris- 
tian Cliureh  it  was  soon  to  become  the  great  visible  door 
of  entrance  into  "the  kingdom  of  God,"  the  reality  being 
the  sole  work  of  the  Holy  Ghost.  [Titus  3.  5.]  6-8.  That 
■»vJilch.  is  bor»»,  &c.  —  A  great  universal  proposition; 
'Tliat  which  is  begotten  carries  within  itself  the  nature 
of  that  which  begat  it.'  [Olshausex.]  flesK- Not  the 
mere  material  body,  but  all  tliat  comes  into  the  world  by 
birtli,  the  entire  man;  yet  not  humanity  simply,  but  in  its 
corrupted,  depraved  condition,  in  complete  subjection  to  the 
Inw  of  the  fall  (Romans  8.  1-9).  So  tliat  though  a  man 
"could  enter  a  second  time  into  his  mother's  womb  and 
be  born,"  he  would  be  no  nearer  this  "new  birth"  than 
before  (Job  14.  4;  Psalm  51.  5).  Is  spirit— PaWales  of  and 
1  assesses  His  spiritual  nature.  Marvel  not,  &c. — If  a  spir- 
itual nature  only  can  see  and  enter  the  kingdom  of  God; 
ir  iili  we  bring  into  the  world  witli  us  be  the  reverse  of 
B;)iiitual;  and  if  tliis  spirituality  be  solely  of  the  Holy 
Gliost,  no  wonder  a  new  birth  is  indispensable,  ye  must 
—'IV,  says  Jesus,  not  we.'  [Bengel.]  After  those  uni- 
versal propositions,  about  what  "a  man"  must  be,  to 
"enter  the  kingdom  of  God,"— this  is  remarkable,  show- 
ing that  our  Lord  meant  to  hold  himself  forth  as  "sepa- 
rate from  si7mers."  Tlie  wind,  &c.— Breath  and  spirit  (one 
word  botii  in  Hebrew  and  Greek)  are  constantly  brought 
together  in  Scripture  as  analogous  (Job  27. 3;  33.4;  Ezekiel 
37.  9-14).  canst  not  tell,  <tc.— The  laws  which  govern  the 
motion  of  the  winds  are  even  yet  but  partially  discovered ; 
but  tlie  risings,  fallings,  and  change  in  direction  many 
times  in  a  daj',  of  those  gentle  breezes  here  referred  to,  will 
probably  ever  be  a  mystery  to  us :  So  of  the  operation  of 
the  Holy  Ghost  in  the  new  birth.  9,  10.  How,  &c.— 
Though  the  subject  still  confounds  him,  the  necessity  and 
possibility  of  the  new  Birth  is  no  longer  the  point  with 
him,  but  the  nature  of  it  and  how  it  is  brought  about. 
[LuTHARDT.]  '  From  this  moment  Nlcodemus  says  notlUng 
more,  but  has  sunk  unto  a  disciple  who  has  found  his  true 
teacher.  Therefore  tlie  Saviour  now  graciously  advances 
In  his  communications  of  truth,  and  once  more  solemnly 
brings  to  the  mind  of  this  teacher  in  Israel,  now  become 
a  learner,  his  own  not  guiltless  ignorance,  that  He  may 
then  proceed  to  utter,  out  of  the  fulness  of  His  Divine 
knowledge,  such  farther  testimonies  both  of  earthly 
and  heavenly  things  as  his  docile  scholar  may  to  his 
own  profit  receive.'  [Stiek.]  master,  'teacher.'  The 
question  clearly  Implies  that  the  doctrine  of  regenera- 
tion is  so  far  disclosed  in  the  Old  Testament  that  A'ico- 
demus  was  culpable  in  being  ignorant  of  it.  Nor  Is  It 
merely  as  something  that  should  be  experienced  under 
the  Gospel  that  the  Old  Testament  holds  it  forth— as 
many  distinguished  critics  allege,  denying  that  there  was 
any  sach  thing  as  regeneration  before  Christ.    For  our 


Lord's  proposition  is  universal,  that  no  fallen  man  is  or 
can  be  spiritual  without  a  regenerating  operation  of  tlie 
Holy  Ghost,  and  the  necessity  of  a  spiritual  obedience, 
under  whatever  narne,  in  opposition  to  mere  meciianieal 
services,  is  proclaimed  throughout  all  the  Old  Testiimcnt. 
11-13.  AVe  speaU  that  we  know,  and  .  .  .  have  seen — 
t.  e.,  by  absolute  knowledge  and  immediate  vision  of  God, 
which  "the  only-begotten  Son  in  the  bosom  of  tiio 
Father"  claims  as  exclusively  His  own,  ch.  1.  18.  The 
"we"  and  "our"  are  here  used,  though  Himself  only  is 
intended,  in  emphatic  contrast,  probablj',  with  the  open- 
ing words  of  Nlcodemus,  '  Rabbi,  we  knoiv,'  &c.  ye  receive 
not,  &c. — referring  to  tlie  class  to  wliicli  Nlcodemus  be- 
longed, but  from  whicli  he  was  beginning  to  be  separated 
inspirit,  eartlily  things— such  as  regeneration,  the  gate 
of  entrance  to  tlie  kingdom  of  God  on  earth,  and  wliieh 
Nlcodemus  should  have  understood  better,  as  a  truth  even 
of  that  more  earthly  economy  to  whicli  he  belonge<.l. 
heavenly  things— The  things  of  the  new  and  more 
heavenly  evangelical  economy,  only  to  be  fully  under- 
stood after  the  efl'usion  of  the  Spirit  from  heaven  through 
tlie  exalted  Saviour,  no  man  hath  ascended,  &c. — Tliere 
is  something  paradoxical  in  tliis  language — 'No  one  has 
gone  up  but  He  that  came  down,  even  He  who  is  at  onco 
both  up  and  down.'  Doubtless  it  was  intended  to  startle 
and  constrain  His  auditor  to  think  that  there  must  be 
mysterious  elements  in  His  Person.  Tlie  old  Socinians, 
to  subvert  tlie  doctrine  of  the  pre-existence  of  Ciirist, 
seized  upon  this  passage  as  teaching  that  the  man  Jesus 
was  secretly  caught  up  to  lieaven  to  I'eceive  His  instruc- 
tions, and  tlien  "came  down  from  heaven"  to  deliver 
tliem.  But  the  sense  manifestly  is  this:  'The  perfect 
knowledge  of  God  is  not  obtained  by  any  man's  going  up 
from  earth  to  heaven  to  receive  it— no  man  hath  so 
ascended — but  He  whose  proper  habitation,  in  His  essen- 
tial and  eternal  nature,  is  heaven,  hath,  bj^  taking  human 
flesh,  descended  as  the  "Son  of  man"  to  disclose  tlie 
Father,  whom  He  knows  by  immediate  gaze  alike  in  tlie 
flesh  as  before  He  assumed  it,  being  essentially  and  un- 
changeably "  in  the  bosom  of  the  Father" '  (ch.  1.  18).  14- 
16.  And  as  Moses,  &c.— Here  now  we  have  the  "  heavenly 
things,"  as  before  tlie  "earthly,"  but  under  a  veil,  for  tlie 
reason  mentioned  in  v.  12.  The  crucifixion  of  Messiah  is 
twice  after  this  veiled  under  the  same  lively  term— "  i/^^- 
Ufting,"  ch.  8.  28;  12.  32,  33.  Here  it  is  still  farther  veiled— 
though  to  us  who  know  what  it  means,  rendered  vastly 
more  instructive— by  reference  to  the  brazen  serpent. 
The  venom  of  the  fiery  serpents,  shooting  through  the 
veins  of  the  rebellious  Israelites,  was  spreading  death 
tiirough  tlie  camp— lively  emblem  of  the  perishing  condi- 
tion of  men  by  reason  of  sin.  In  botli  cases  tlie  remedy 
was  divinely  provided.  In  botli  the  way  of  cure  striking- 
ly resembled  that  of  tlie  disease.  Stung  by  serpents,  by  a 
serpent  tliey  are  healed.  By  "fiery  serpents"  bitten — 
serpents,  probably,  with  skin  spotted  fiery-red  (Kuutz;— 
the  instrument  i)f  cure  is  a  serpent  of  brass  or  copper, 
havina  at  a  (iintance  the  same  apjiearatice.  So  in  redenij)- 
tion,  as  by  man  came  death,  by  Man  also  comes  life — 
Man,  too,  "  in  tlie  likeness  of  sinful  flesh,"  difloring  in  noth- 
ing outward  and  apparent  from  those  wlio,  pervaded  by 
the  poison  of  the  serpent,  were  ready  to  pcrisli.  But  as 
the  uplifted  serpent  had  none  of  the  venom  of  which  the 
serpen t-bltten  people  were  dying,  so  while  the  whole 
human  family  were  perishing  of  the  deadly  wound  in- 
fiicted  on  it  by  the-  old  serpent,  "the  Second  Man,"  wlio 
arose  over  humanity  with  healing  In  His  wings,  was 
without  spot  or  wrinkle,  or  any  such  thing.  In  botli 
cases  the  remedy  is  conspicuously  displayed ;  in  the  one 
case  on  a  pole,  in  the  other  on  the  cross,  to  "draw all  men 
unto  Him"  (ch.  12.  32).  In  both  cases  It  is  by  directing  the 
eye  to  the  uplifted  Jietnedy  that  the  care  is  eflected;  in  tlie 
one  case  the  bodily  eye.  In  the  other  Ihe  gaze  of  the  soul 
by  "belieTlng  In  Him,"  as  in  that  glorious  ancient  pro- 
clamation—"/.ooA  unto  me  and  be  ye  saved,  all  the  cmls 
of  the  earth,"  &c.  (Isaiah  45.  22).  Both  methods  are  stum- 
bling to  human  reason.  What,  to  any  thinking  Israelite, 
could  seem  more  unlikely  than  that  a  deadly  poison 
should  be  dried  up  In  his  body  by  simply  looking  on  u 

131 


Go<Pi  great  Love  to  the  World, 


JOHN  III.  John  Baptist' »  Testimony  to  hU  Maner. 


reptile  of  brass?  Such  a  stumbling-block  to  the  Jews  and 
to  the  Greeks  foolishness  was  faith  in  the  crucified  Naza- 
rene  as  a  way  of  deliverance  from  eternal  perdition.  Yet 
was  the  warrant  in  botli  cases  to  expect  a  cure  equally- 
rational  and  well  grounded.  As  the  serpent  was  God's 
ordinance  for  the  cure  of  every  bitten  Israelite,  so  is  Christ 
for  the  salvation  of  every  perishing  sinner— the  one  how- 
ever a  purely  arbitrary  ordinance,  the  other  divinely 
adapted  to  man's  complicated  maladies.  In  both  cases 
the  efficacy  is  the  same.  As  one  simple  look  at  the  ser- 
pent, however  distant  and  however  weak,  brought  an 
instantaneous  cure,  even  so,  real  faitii  in  the  Lord  Jesus, 
however  tremulous,  however  distant— be  it  but  real  faith 
—brings  certain  and  instant  healing  to  the  perishing  soul. 
In  a  word,  the  consequences  of  disobedience  are  the  same 
in  both.  Doubtless  many  bitten  Israelites,  galling  as 
their  case  was,  would  reason  ratlier  than  obey,  would 
speculate  on  the  absurdity  of  expecting  the  bite  of  a  living 
serpent  to  be  cured  by  looking  at  a  piece  of  dead  metal  in 
the  shape  of  one— speculate  thus  till  they  died.  Alas !  is 
not  salvation  by  a  crucified  Redeemer  subjected  to  like 
treatment?  Has  "the  oflTence  of  the  cross"  yet  ceased? 
(Cf.  2  Kings  5, 12.)  For  God  so  loved,  &c.— What  procla- 
mation of  the  Gospel  has  been  so  oft  on  the  lips  of  mis- 
sionaries and  preachers  in  every  age  since  it  was  first  ut- 
tered? what  has  sent  such  thrilling  sensations  through 
millions  of  mankind?  what  has  been  lionoured  to  bring 
such  multitudes  to  the  feet  of  Christ?  what  to  kindle  in 
the  cold  and  selfish  breasts  of  mortals  the  fires  of  self- 
sacrificing  love  to  mankind,  as  these  words  of  transparent 
simplicity,  yet  overpowering  majesty?  The  picture  em- 
braces several  distinct  compartments:  "The  World" — 
in  its  widest  sense— ?-ead^  ''to  perish;"  the  immense 
"  Love  of  God"  to  that  perishing  world,  measurable  only, 
and  conceivable  only,  by  the  gift  wliich  it  drew  forth 
from  Him;  the  Gift  itself— "He  so  loved  the  world  that 
He  gave  His  only  begotten  Son,"  or,  in  the  language  of 
Paul,  ''spared  not  His  own  Son"  (Romans  8.  32),  or  in  that 
addressed  to  Abraham  when  ready  to  oflbr  Isaac  on  the 
altar,  "withheld  not  His  Son,  His  only  Son,  whom  He 
loved"  (Genesis  22. 16) ;  the  Fruit  of  this  stupendous  gift- 
not  only  deliverance  from  impending  "pei-dition,"  but  t?ie 
bestowal  of  everlasting  life;  and  tlie  mode  in  wliicli  all 
takes  effect— by  "  believing"  on  tlie  Son.  How  would  Nico- 
deraus'  narrow  Judaism  become  invisible  in  the  blaze  of 
this  Sun  of  righteousness  seen  rising  on  "  the  world"  with 
healing  in  His  wings!  17-31.  not  to  condemn,  &c. — A 
statement  of  vast  importance.  Though  "condemnation" 
is  to  many  the  issue  of  Christ's  mission  {v.  19),  it  is  not  the 
object  of  His  mission,  wliich  is  purely  a  saving  one.  Is 
not  condemned— Having,  immediately  on  his  believing, 
"passed  from  death  unto  life,"  ch,  5.  24.  condemned  al- 
ready— Rejecting  the  one  way  of  deliverance  from  that 
"condemnation"  which  God  gave  His  Son  to  remove,  and 
so  wilfully  remaining  condemned,  tliis  Is  tl»e  con- 
demnation, &c.  —  Emphatically  so,  revealing  the  con- 
demnation already  existing,  and  sealing  up  under  it 
those  who  will  not  be  delivered  from  it.  ligUt  Is  come 
Into  the  -^vorld- in  the  Person  of  Him  to  wliom  Nico- 
demus  was  listening,  loved  darkitess,  Ac- This  can 
only  be  known  by  the  deliberate  rejection  of  Christ,  but 
that  does  fearfully  reveal  it.  repro-red— by  detection. 
doetli  truth. — whose  only  object  in  life  is  to  be  and  do 
what  will  bear  the  light.  Therefore  he  loves  and  "  comes 
to  the  light,"  that  all  he  is  and  does,  lielng  thus  thorough- 
ly tested,  may  be  seen  to  have  nothing  in  it  but  what  is 
divinely  wrought  and  divinely  approved.  Tliis  is  the 
"Israelite,  Indeed,  in  whom  is  no  guile." 

23-36.  Jestjs  in  the  Neiohbottrhood  of  the  Baptist 
—His  Noble  Testimony  to  His  Master.  33-24.  land 
of  Jndea— The  rural  parts  of  that  province,  the  foregoing 
conversation  being  held  in  the  capital,  baptized- in  the 
sense  explained  in  ch.  4.  2.  .SInon  .  .  .  Salim— on  the 
west  of  Jordan.  (Cf.  v.  26  with  ch.  1.  28.)  John  not  yet 
cast  into  prison— Hence  it  is  plain  that  our  Lord's  min- 
istry did  not  commence  with  the  imprisonment  of  John, 
though,  but  for  this,  we  should  have  drawn  that  inference 
from  Matthew  4, 12,  Ac.,  and  Marlt's  (1.14)  express  state- 
132 


ment.  585,  36.  hetMreen  some  of— rather, '  on  the  part  of.' 
and  the  Je-vrs — rather  (according  to  the  best  MSS.),  "  and  a 
Jew."  about  purliying— ».  e.,  baptizing,  the  symbolical 
meaning  of  washing  with  water  being  put  (as  in  ch.  2.  6) 
for  the  act  itself.  As  John  and  Jesus  were  the  only 
teachers  who  baptized  Jews,  discussions  might  easi  ly  arise 
between  the  Baptist's  disciples  and  such  Jews  as  declined 
to  submit  to  that  rite.  Rabbi,  &c. — 'Master,  this  man 
tells  us  that  He  to  whom  thou  barest  such  generous  wit- 
ness beyonii  Jordan  is  requiting  thy  generosity  by  draw- 
ing all  the  people  away  to  Himself.  At  this  rate,  tliou 
Shalt  soon  have  no  disciples  at  all.'  The  reply  to  this  is 
one  of  the  noblest  and  most  affecting  utterances  that  ever 
came  from  the  lips  of  man.  3'y-30.  A  man,  &c.— '  I  do 
my  heaven-prescribed  work,  and  that  is  enough  for  me. 
Would  you  have  me  mount  into  my  Master's  place?  Said 
I  not  unto  you,  I  am  not  the  Christ?  The  Bride  is  not 
mine,  why  should  the  people  stay  with  me?  Mine  it  is  to 
point  the  burdened  to  the  Lamb  of  God  that  taketh  away 
the  sin  of  tlie  world,  to  tell  them  there  is  Balm  in  Gilead, 
and  a  Physician  there.  And  sliall  I  grudge  to  see  them, 
in  obedience  to  tlie  call,  flying  as  a  cloud,  and  as  doves  to 
their  windows  ?  Whose  is  the  Bride  but  the  Bridegroom's  ? 
Enough  for  me  to  be  the  Bridegroom's  friend,  sent  by 
Him  to  negotiate  the  match,  privileged  to  bring  togetlier 
the  Saviour  and  those  He  is  come  to  seek  and  to  save,  and 
rejoicing  with  joy  unspeakable  if  I  may  but  "  stand  and 
hear  the- Bridegroom's  voice,"  witnessing  the  blessed  es- 
pousals. Say  ye,  then,  they  go  from  me  to  Him?  Ye 
bring  me  glad  tidings  of  great  joy.  He  must  increase,  but 
I  must  decrease;  tliis,  my  joy,  therefore  Is  fulfilled.'  A 
man  can  receive,  &c. — '  can  assume  nothing,'  i.  c,  law- 
fully and  with  any  success ;  q.  d.,  Every  man  has  his  work 
and  sphere  appointed  him  from  above.  Even  Christ 
Himself  came  under  tliis  law  (Hebrews  5. 4).  31-34:.  He 
that,  &c.— Here  is  the  reason  why  He  must  increase  while 
all  human  teachers  must  decrease.  The  Master  "  cometh 
from  above"— descending  from  His  proper  element,  the  re- 
gion of  those  "  heavenly  things"  which  He  came  to  reveal, 
and  so,  although  mingling  with  men  and  things  on  tlie 
earth,  is  not  "of  the  eartli,"  either  in  Person  or  Word. 
The  servants,  on  the  contrary,  springing  of  earth,  are  cf 
the  earth,  and  their  testimony,  even  though  Divine  in  au- 
thority, partakes  necessarily  of  their  own  earthiness.  (So 
strongly  did  the  Baptist  feel  this  contrast  that  the  last 
clause  just  repeats  tlie  first.)  It  is  impossil)le  for  a  sharper 
line  of  distinction  to  bedi-awn  between  Christ  and  all  hu- 
man teacliers,  even  wlien  divinely  commissioned  and 
speaking  by  the  power  of  the  Holy  Ghost.  And  who  does 
not  perceive  it?  The  words  of  prophets  and  apostles  are 
undeniable  and  most  precious  truth  ;  but  In  the  Avords  of 
Christ  we  liear  a  voice  as  from  the  excellent  Glory,  the 
Eternal  Word  making  Himself  heard  in  our  own  flesli. 
•what  he  hath  seen  and  heard — (See  on  v.  11  and  cli.  1. 18.) 
MO  man  receiveth,  Ac. — John's  disciples  had  said,  "All 
come  to  Him"  (v.  26).  The  Baptist  here  virtually  says, 
Would  it  were  so,  but  alas!  they  are  next  to  "none." 
[Bengel.]  They  were  far  readier  to  receive  himself,  and 
obliged  him  to  say,  I  am  not  the  Christ,  and  he  seems* 
pained  at  this,  hath  set  to  His  seal,  &c. — gives  giory  to 
God  whose  words  Christ  speaks,  not  as  prophets  and 
apostles  by  a  partial  communication  of  the  Spirit  totheni. 
for  God  glveth  not  tlie  Spirit  by  measure — Here,  again, 
the  sharpest  conceivable  line  of  distinction  is  drawn  be- 
tween Christ  and  all  human-inspired  teachers:  'They 
liave  the  Spirit  in  a  limited  degree;  but  God  givetli  notfto 
Him]  the  Spirit  by  measure.'  It  means  the  entire  fulness 
of  Divine  life  and  Divine  power.  The  present  tense  "  giv- 
eth,"  very  aptly  points  out  tlie  permanent  communica- 
tion of  the  Spirit  by  the  Father  to  the  Son,  so  that  a  con- 
stant flow  and  reflow  of  living  power  is  to  be  understood. 
(Cf.  ch.  1. 51.)  [Olshausen.]  33,  36.  The  Father  lovetli, 
&c.— See  on  Matthew  11.27,  where  we  have  the  "delivering 
over  of  all  things  into  the  hands  of  tlie  Son,"  while  here 
we  have  the  deep  spring  of  that  august  act  in  the  Father's 
ineffable  "  love  of  the  Son."  hath  everlasting  life— already 
hath  It.  See  on  r.  18  and  ch.  5.  24.  shall  not  see  life— Tlie 
contrast  here  is  striking  :  The  one  has  already  a  life  that 


Christ  and  the  Woman  of  Samaria. 


JOHN  IV. 


He  Revealeth  Himself  to  her. 


will  endure  for  ever— the  other  not  only  has  it  not  now, 
but  shall  never  have  it— never  see  it.  abldeth  on  Ulm— 
It  was  on  Him  before,  and  not  being  retnoved  in  the  only 
possible  way,  by  "  believing  on  the  Son,"  it  necessarily  re- 
^  mai7ieth on  him!  iV. ^.— How  flatly  does  this  contradict 
the  teaching  of  many  In  our  day,  that  there  neither  was, 
nor  is,  anything  in  God  against  sinners  which  needed  to 
be  removed  by  Christ,  but  only  in  men  against  God ! 

CHAPTER   IV. 

•  Ver.  1-42.  Christ  and  the  Woman  of  Samahia— The 
Samaritans  of  Sychar.  1-4.  the  Lord  kuew— not  by 
report,  but  in  the  sense  of  ch.  2. 25,  for  which  reason  He  is 
here  styled  "  the  Lord."  Jesus  Itaptizecl  not — John  being 
a  servant  baptized  with  his  own  hand ;  Clirist  as  the  Mas- 
ter, "baptizing  with  the  Holy  Ghost,"  administered  the 
outward  symbol  only  through  His  disciples,  left  Judea 
—to  avoid  persecution,  which  at  that  early  stage  would 
have  marred  His  work,  departed  Into  Galilee— by  which 
time  John  had  been  cast  into  prison  (Mark  1. 14).  must 
needs  go  through  Saniarla — for  a  geographical  reason, 
no  doubt,  as  it  lay  straight  in  his  way,  but  certainly  not 
without  a  higher  design.  5.  coineth  to— i.e.,  as  far  as: 
for  He  remained  at  some  distance  from  it.  SycUar— the 
"Shechem"  of  the  Old  Testament,  about  thirty-four  miles 
from  Jerusalem,  afterwards  called  "  Neapolis,"  and  now 
"Nablous."  6-8.  wearied  .  .  .  sat  thus — i.e.,  'as  you 
might  fancy  a  weary  man  would;'  an  Instance  of  the 
graphic  style  of  St.  John.  [Webster  and  Wilkinson.] 
In  fact,  this  is  perhaps  the  most  human  of  all  the  scenes 
of  our  Lord's  earthly  history.  We  seem  to  be  beside  Him, 
overhearing  all  that  is  here  recorded,  nor  could  any  paint- 
ing of  the  scene  on  canvas,  however  perfect,  do  other 
than  lower  the  conception  which  this  exquisite  narrative 
conveys  to  the  devout  and  intelligent  reader.  But  with 
all  that  is  human,  how  much  also  of  the  Divine  have  we 
here,  both  blended  in  one  glorious  manifestation  of  the 
majesty,  grace,  pity,  patience  with  which  "  tlie  Lord"  im- 
parts light  and  life  to  this  unlikeliest  of  strangers,  stand- 
ing midway  between  Jews  and  heathens,  the  sixth  hour 
—noonday,  reckoning  from  6  A.  M.  From  Song  of  Solomon 
1.7  we  know,  as  from  other  sources,  that  the  very  flocks 
"rested  at  noon."  But  Jesus,  whose  maxim  was,  "I  must 
work  the  works  of  Him  that  sent  me  while  it  is  day"  (ch. 
9. 4),  seems  to  have  denied  Himself  that  repose,  at  least 
on  this  occasion,  probably  that  He  might  reach  this  well 
when  He  knew  the  woman  would  be  there.  Once  there, 
however,  He  accepts  the  grateful  ease  of  a  seat  on  the 
patriarchal  stone.  But  what  music  is  that  which  I  hear 
from  His  lips,  "  Come  unto  Me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest"  (Matthew  11.  28). 
Give  me  to  drink— for  the  heat  of  a  noonday  sun  had 
parched  His  lips.  But  "  in  the  last,  that  great  day  of  the 
feast,"  Jesus  stood  and  cried,  saying,  "If  any  man  thirst 
let  him  come  unto  me  and  drink"  (ch.  7.  37).  9-13.  How 
Is  It  that  thou— not  altogether  refusing,  yet  wondering  at 
so  unusual  a  request  from  a  Jew,  as  his  dress  and  dialect 
would  at  once  discover  him  to  be,  to  a  Samaritan.  For, 
Ac— It  Is  this  national  antipathy  that  gives  point  to  the 
parable  of  the  good  Samaritan  (Luke  10.  30,  <fec.),  and  the 
thankfulness  of  the  Samaritan  leper  (Luke  17.  10, 18).  If 
thon  kaewest,  &c.—q.  d., '  In  Me  thou  seest  only  a  peti- 
tioner to  thee ;  but  If  thou  knewest  Who  that  Petitioner  is, 
and  the  Gift  that  God  is  giving  to  men,  thou  wouldst  have 
changed  places  with  Him,  gladly  suing  of  Him  living 
water— nor  shouldst  thou  have  sued  in  vain'  (gently 
reflecting  on  her  for  not  immediately  meeting  His 
request).  Art  thou  greater,  &c.— already  perceiving  in 
this  Stranger  a  claim  to  some  mysterious  greatness,  our 
father  Jacob— for  when  it  went  well  with  the  Jews  they 
claimed  kindred  with  them,  as  being  descended  from 
Joseph,  but  when  misfortunes  befel  the  Jews  they  dis- 
owned all  connection  with  them.  [Josephus,  9. 14,3.]  13, 
1*.  thirst  again  ,  .  .  never  thirst,  «fcc.— The  contrast 
here  is  fundamental  and  all  comprehensive.  "Tliis 
water"  plainly  means  '  this  natural  water  and  all  satis/ac- 
flont  of  a  like  earthly  and  perishable  nature.'  Coming  to  us 
/»wn  withoultand  reaching  only  the  superficial  parts  of  our 


nature,  they  are  soon  spent,  and  need  to  be  anew  supplied 
as  much  as  if  we  had  never  experienced  them  before, 
while  the  deeper  wants  of  our  being  are  not  reached  by 
them  at  all;  whereas  the  "water"  that  Christ  gives— 
spiritual  life— is  struck  out  of  the  very  depths  of  our  being, 
making  the  soul  not  a  cistern,  for  holding  water  poured 
into  it  /rom  without,  but  a  fountain  (the  word  had  been 
better  so  rendered,  to  distinguish  it  from  tlie  word  ren- 
dered "well"  in  V.  11),  springing,  gushing,  bubbling  up 
and  flowing  forth  within  us,  ever  fresh,  ever  living.  The 
indwelling  of  the  Holy  Ohosl  as  the  Spirit  of  Christ  is  the 
secret  of  this  life  with  all  its  enduring  energies  and  satis- 
factions, as  is  expressly  said  (ch.  7.  37-39).  "  Never  thirst- 
ing," then,  means  simply  that  such  souls  have  the  supplies 
at  home,  into  everlasting  life— carrying  the  thouglits  up 
from  the  eternal  freshness  and  vitality  of  these  waters  to 
the  great  ocean  in  which  they  have  their  confluence. 
'Thither  may  I  arrive!'  [Bengel.]  15-18.  give  me  this 
water,  &c.— This  is  not  obtuseness— that  is  giving  way— it 
expresses  a  wondering  desire  after  she  scarce  knew  what 
from  this  mysterious  Stranger,  call  thy  husband— now 
proceeding  to  arouse  her  slumberingtjonscience  by  laying 
bare  the  guilty  life  she  was  leading,  and  by  the  minute 
details  which  that  life  furnished,  not  only  bringing  her 
sin  vividly  up  before  her,  but  preparing  her  to  receive  in 
His  true  character  that  wonderful  Stranger  to  whom  her 
whole  life,  in  its  minutest  particulars,  evidently  lay  open. 
19,  30.  Sir,  I  perceive,  &c.— Seeing  herself  all  revealed, 
does  she  now  break  down  and  ask  what  hopes  tliere  might 
be  for  one  so  guilty?  Nay,  her  convictions  have  not 
readied  that  point  yet.  Slie  ingeniously  shifts  the  subject 
from  a  personal  to  a  public  question.  It  is  not,  'Alas, 
what  a  wicked  life  am  I  leading !'  but '  Lo,  what  a  wonder- 
ful prophet  I  got  into  conversation  with  !  He  will  be  able 
to  settle  that  interminable  dispute  between  us  and  the 
Jews.  Sir,  you  must  know  all  about  such  matters— our 
fathers  hold  to  this  mountain  Ijere,'  pointing  to  Oerizim 
in  Samaria,  'as  the  divinely-consecrated  place  of  worship, 
but  ye  Jews  say  that  Jerusalem  is  tlie  proper  place— which 
of  us  is  right?'  How  slowly  does  the  human  heart  sub- 
mit to  thorough  liumiliatiou!  (compare  the  prodigal;  see 
on  Luke  15. 15).  Doubtless  our  Lord  saw  through  the 
fetch*;  but  does  He  say,  'That  question  is  not  the  point 
just  now,  but  have  you  been  living  in  the  way  described, 
yea  or  nay?  Till  this  is  disposed  of  I  cannot  be  drawn 
into  theological  controversies.'  The  Prince  of  preachers 
takes  another  method :  He  humours  the  poor  woman,  let- 
ting her  take  her  own  way,  allowing  her  to  lead  while  He 
follows— but  thus  only  the  more  elTectually  gaining  liis 
object.  He  answers  her  question,  pours  light  Into  her 
mind  on  the  spirituality  of  all  true  worship,  as  of  its  glo- 
rious Object,  and  so  brings  her  insensibly  to  the  point  at 
which  He  could  disclose  to  her  wondering  mind  Whom 
she  was  all  the  while  speaking  to.  31-34.  AVomau,  <&c. 
Here  are  three  weighty  pieces  of  Information;  (1.)  'The 
poi  nt  raised  will  very  soon  cease  to  be  of  any  moment,  for 
a  total  change  of  dispensation  is  about  to  come  over  the 
Church.'  (2.)  'The  Samaritans  are  wrong,  not  only  as  to 
the  place,  but  the  wliole  grounds  and  nature  of  tlieir  wor- 
ship, while  in  all  these  respects  the  truth  lies  with  the 
Jews.'  (3.)  'As  God  is  a  Spirit,  so  He  both  i7ivites  and  dc- 
mands  a,  spiritual  worship,  and  already  all  is  in  preparation 
for  a  spiritual  economy,  more  in  harmony  with  the  true 
nature  of  acceptable  service  than  the  ceremonl.U  worship 
by  consecrated  persons,  place,  and  litnes,  which  God  for  a 
time  has  seen  meet  to  keep  up  till  fulness  of  the  time 
should  come.'  neither  in  this  mountain  nor  at  Jeru- 
salem—i.  e.,  exclusively,  (Malachi  1.  11;  1  Timothy  2,  8.) 
tvorship  the  Father— She  had  talked  simply  of  "wor- 
ship;" our  Lord  brings  up  before  her  the  great  Object 
•of  all  acceptable  worship— "the  Father."  Ye  w^orshlp 
ye  know^  not  what— without  any  revealed  authority,  and 
so  very  much  in  the  dark.  In  this  sense,  the  Jews  knew 
what  they  were  about.  But  tlie  most  glorious  thing  here  is 
the  reason  assigned,  "  For  Salvation  is  of  the  Jews," 
intimating  to  her  that  Salvation  was  not  a  thing  left  to  bo 
reached  by  any  one  who  might  vaguely  desire  it  of  a  God 
of  mercy,  but  something  that  had  been  revealed,  prepared, 

133 


Christ  Dedarelh  to  His  DitcipUa 


JOHN  IV. 


Ilia  Zeal  for  God's  Glory., 


deposited  with  a  particular  people,  and  must  be  sought  in 
connectiomvith,  and  as  iesuing  from  tJiem  ;  and  that  people 
"  the  Jews."  tioiir  cometh  and  no-w  Is— evidently  mean- 
ing her  to  understand  that  this  new  economy  was  In  some 
sense  being  set  up  while  He  was  talking  to  her,  a  sense 
which  would  in  a  few  minutes  so  far  appear,  when  He 
told  her  plainly  He  was  tlie  Christ.  33,  36.  I  know  Mes- 
8las  cometli  .  .  .  Trhen  He  Is  come,  &c.— If  we  take  our 
Lord's  Immediate  disclosureof  Himself,  in  answer  to  this, 
as  the  propet  key  to  its  meaning  to  His  ear,  we  can  hardly 
doubt  that  the  woman  was  already  all  but  prepared  for  even 
this  startling  announcemciU,  wliich  indeed  she  seems  (from 
V.  29)  to  have  already  begun  to  suspect  by  His  revealing 
her  to  herself.  Thus  quickly,  under  so  matchless  a 
Teacher,  was  she  brought  up  from  her  sunken  condition 
to  a  frame  of  mind  and  heart  capable  of  the  noblest  reve- 
lations, tell  us  all  things— an  expectation  founded  prob- 
ably on  Deuteronomy  18.  15.  I  tliat  speak  .  .  .  am  lie— 
He  scarce  ever  said  anything  like  this  to  His  own  people, 
the  Jews.  He  had  magnified  them  to  the  woman,  and  yet 
to  themselves  He  Is  to  the  last  far  more  reserved  than 
to  her— provinfl' rather  than  plainly  telling  them.  Ho  was 
the  Christ.  But  whdt  would  not  have  been  safe  among 
them  was  safe  enough  with  her,  whose  simplicity  at  this 
stage  of  the  conversation  appears  from  the  sequel  toliave 
become  perfect.  What  now  will  the  woman  saj'?  We 
listen,  the  scene  has  changed,  a  new  party  arrives,*the 
disciples  have  been  to  Sychar,  at  some  distance,  to  buy 
bread,  and  on  their  return  are  astonished  at  tlie  com- 
pany their  Lord  has  been  holding  in  their  absence.  37. 
marvelled  tliat  lie  talked  •with  tlie  woman— It  never 
probably  occurred  to  them  to  marvel  that  He  talked 
Avith  themselves ;  yet  in  His  eye,  as  the  sequel  shows. 
He  was  quite  as  nobly  employed.  How  poor,  if  not 
false,  are  many  of  our  most  plausible  estimates!  none 
8ald  .  .  .  Wliatl  .  .  ,  Whyj  — awed  by  the  spectacle, 
and  thinking  there  must  be  something  under  it.  38-30. 
left  lier  -^vater-pot  —  How  exquisitely  natural!  The 
presence  of  strangers  made  her  feel  that  it  was  time  for 
her  to  withdraw,  and  He  who  knew  what  was  in  her 
heart,  and  what  she  was  going  to  the  city  to  do,  let  her 
go  without  exchanging  a  word  with  her  in  the  hearing 
of  others.  Their  interview  was  too  sacred,  and  tlie  eflect 
on  the  woman  too  overpowering  (not  to  speak  of  His 
own  deep  emotion)  to  allow  of  its  being  continued.  But 
this  one  artless  touch— tliat  she  "left  her  water-pot" — 
speaks  volumes.  The  living  water  was  already  begin- 
ning to  spring  up  within  her;  she  found  that  man  doth 
not  live  by  bread  nor  by  water  only,  and  that  there  was 
a  water  of  wondrous  virtue  that  raised  people  above 
meat  and  drink,  and  the  vessels  that  held  them,  and  all 
human  things.  In  short,  she  was  transported,  forgot 
everything  but  One;  and  her  heart  running  over  with  the 
tale  she  had  to  tell,  she  hastens  home  and  pours  it  out. 
la  not  tills  the  Christ — The  form  of  the  question  (In  the 
Greek)  is  a  distant,  modest  way  of  only  half  insinuating 
what  it  seemed  hardly  fitting  for  her  to  affirm  ;  nor  does 
she  refer  to  what  He  said  of  Himself,  but  solely  to  His 
disclosure  to  her  of  the  particulars  of  her  own  life,  they 
went  out,  &c. — How  ditferent  ft'om  the  Jews !  and  richly 
was  their  openness  to  conviction  rewarded.  31-38.  mean- 
time— i.  e.,  while  tlie  woman  was  away.  Master,  eat — 
Fatigue  and  thirst  we  saw  He  felt;  here  is  revealed  an- 
other of  our  common  infirmities  to  which  the  Lord  was 
subject — hunger,  meat  ye  know  not  of— What  spirit- 
uality of  mind!  'I  have  been  eating  all  tb'*  while,  and 
such  food  as  ye  dream  not  of.'  What  can  tiiat  be?  they 
ask  each  other;  have  any  supplies  been  brought  Him  in 
our  absence?  He  knows  what  they  are  saying  though 
He  hears  it  not.  My  meat  Is,  &c.— 'A  Servant  here  to 
fulfil  a  prescribed  work,  to  do  and  to  finish  that  is  "meat" 
to  Me ;  and  of  this,  while  you  were  away,  I  have  had  my 
fill.'  And  of  what  does  He  speak  thus?  Of  the  conde- 
scension, pity,  patience,  wisdom  He  had  been  laying  out 
upon  one  sotd—&  very  humble  woman,  and  in  some  re- 
spects repulsive  too!  But  He  had  gained  her,  and  through 
her  was  going  to  gain  more,  and  lay  perhaps  the  founda- 
tions of  a  great  work  in  the  country  of  Saiaarla ;  and  this 
134 


filled  His  whole  soul,  and  raised  Him  above  the  sense  of 
natural  hunger  (Matthew  4.  4).  yet  four  months,  and 
then  hairvest— gr.  d.,  *ln  current  speech,  ye  say  thus  u4 
this  season;  but  lift  up  your  eyes  and  look  upon  those 
fields  In  the  light  of  another  husbandry,  for  lol  in  that  0 
sense,  they  are  even  now  white  to  harvest,  ready  for  the 
sickle.'  The  simple  beauty  of  this  language  is  only  sur- 
passed by  the  glow  of  holy  emotion  in  the  Redeemer's 
own  soul  which  it  expresses.  It  refers  to  the  ripeness  of 
these  Sychariies  for  accession  to  Him,  and  the  joy  of  this 
great  Lord  of  the  reapers  over  the  anticipated  ingather-  . 
ing.  Oh  could  we  but  so  "  lift  up  our  eyes  and  look"  upon 
many  fields  abroad  and  at  home,  which  to  dull  sense 
appear  unpromising,  as  He  beheld  those  of'  Samaria, 
what  movements,  as  yet  scarce  in  embryo,  and  acces- 
sions to  Christ,  as  yet  seemingly  far  distant,  might  we 
not  discern  as  quite  near  at  hand,  and  thus,  amidst  diffi- 
culties and  discouragements  too  much  for  nature  to  sus- 
tain, be  cheered — as  our  Lord  Himself  ivas  in  circum- 
stances far  more  overwhelming— with  "songs  in  the 
night !"  he  that  reapctli,  &e. — As  our  Lord  could  not 
mean  that  the  reaper  only,  and  not  the  sower,  received 
"  wages,"  in  the  sense  of  personal  reward  for  his  work,  the 
"wages"  here  can  be  no  other  than  the  joy  of  having 
such  a  harvest  to  gather  in— the  joy  of  "gathering  fruit 
unto  life  eternal."  rejoice  together— The  blessed  issue 
of  thewhole  ingathering  is  the  interest  alikeof  the  sower 
as  of  the  reaper;  it  is  no  more  the  fruit  of  the  last  opera- 
tion than  of  the  first;  and  just  as  there  can  be  no  reaping 
without  previous  sowing,  so  have  those  servants  of 
Christ,  to  whom  is  assigned  the  pleasant  task  of  merely 
reaping  the  spiritual  harvest,  no  work  to  do,  and  no  joy 
to  taste,  that  has  not  been  prepared  to  their  hand  by  the 
toilsome  and  often  thankless  work  of  their  predecessors 
in  the  field.  The  joy,  therefore,  of  the  great  harvest  festivify 
will  be  the  common  joy  of  all  ivho  have  taken  any  pari  in  tlie 
work  from  the  first  operation  to  the  last.  (See  Deuteronomy 
16. 11, 14;  Psalm  126.  6;  Isaiah  9.  3.)  What  encouragement 
is  here  for  those  "fishers  of  men"  who  "have  toiled  all 
the  night"  of  their  offlcial  life,  and,  to  human  appear- 
ance, "have  taken  nothing!"  I  sent  yon,  Ac. — The  I 
is  emphatic — I,  the  Lord  of  the  whole  harvest:  "sent 
you,"  points  to  their  past  appointment  to  the  apostle- 
ship,  though  it  has  reference  only  to  their  future  dis- 
charge of  it,  for  they  had  nothing  to  do  Avith  the  present 
Ingathering  of  the  Sycharites.  ye  besto-»ved  no  labour — 
meaning  that  much  of  their  future  success  would  arise 
from  the  preparation  already  made  tor  them.  See  on  v.  42. 
others  laboured — Referring  to  the  Old  Testament  labour- 
ers, the  Baptist,  and  by  implication  Himself,  though  He 
studiously  keeps  this  in  the  backgi'ound,  i!/ia<  the  line  of 
distinction  between  Himself  and  all  His  servants  migJU  not  be 
lost  sight  of.  '  Christ  represents  Himself  as  tlie  Husband- 
man [rather  the  Lord  of  the  labourers],  who  has  the  direc- 
tion both  of  the  sowing  and  of  the  harvest,  Avho  commis- 
sions all  the  agents— those  of  the  Old  Testament  as  well 
as  of  the  New— and  therefore  does  not  stand  on  a  level 
with  either  the  sowers  or  the  reapers.'  [OLSHAtrsEX.) 
39-43.  many  believed,  &c.— The  truth  of  v.  35  begins  to 
appear.  These  Samaritans  were  the  foundation  of  the 
Church  afterwards  built  up  there.  No  miracle  appears 
to  have  been  wrought  there  [but  unparalleled  supernat- 
ural knowledge  displayed]:  "we  have  heard  Him  our- 
selves" suflleed  to  raise  their  faith  to  a  point  never  at- 
tained by  the  Jews,  and  hardly  as  yet  by  the  disciples- - 
that  He  was  "the  Saviour  of  tfie  world."  [Al.fokd.| 
'This  Incident  is  further  remarkable  as  a  rare  instance 
of  the  Lord's  ministry  producing  an  awakening  on  a  large 
scale.'  [Olshatjsen.]  abode  t^vo  days— Two  precious 
days,  surely,  to  the  Redeemer  Himself!  Unsought,  He 
had  come  to  His  own,  yet  His  own  received  Hira  not:  now 
those  who  were  not  His  own  had  come  to  Him,  been  won 
by  Him, and  invited  Him  to  their  town  that  others  might 
share  AVith  them  in  the  benefit  of  His  wonderful  ministry. 
Here,  then,  Avould  He  solace  His  already  wounded  spirit, 
and  have  in  this  outfield  village  triumph  of  His  grace,  a 
sublime  foretaste  of  the  inbringing  of  the  whole  Gentll* 
world  into  the  Church. 


37*e  Heeding  of  the  Cdnrtier'a  Son. 


JOHN  V. 


The  Impotent  Man  Healed, 


43-54.  Second  Galilean  Miracle— Healing  of  the 
Couktier's  Son.  43,  44.  After  two  day»— JiY.,  '  the  two 
days'  of  His  stay  at  Sydhar.  For  Jesus  testlAed,  &c.— 
This  verse  has  occasioned  much  discussion.  For  it  seems 
Btrange,  if  "His  own  country"  here  means  Nazareth, 
which  was  In  Galilee,  that  it  should  be  said  He  came  to 
Galilee  because  in  one  of  Its  towns  He  expected  no  good 
reception.  But  all  will  be  simple  and  natural  if  we  fill 
np  the  statement  thus:  'He  went  into  the  region  of  Gali- 
lee, but  not,  as  might  have  been  expected,  to  that  part 
of  It  called  "His  own  country,"  Nazareth  (see  Mark  6.  4; 
Luke  4.  21),  for  He  acted  on  the  maxim  which  He  oft  re- 
peated, that  a  prophet,'  &c.  45.  received—'  welcomed' 
Hira.  Having  seen  ...  at  the  feast— proud,  perhaps,  of 
their  Countryman's  wonderful  worlis  at  Jerusalem,  and 
possibly  won  by  this  circumstance  to  regard  His  claims  as 
at  least  worthy  of  respectful  investigation.  Even  this  our 
Lord  did  not  despise,  for  saving  conversion  often  begins  in 
less  than  this  (so  Zaccheus,  Luke  19.  3,  &c.).  for  tliey  also 
■went— i.  e.,  it  was  their  practice  to  go  up  to  the  feast.  46, 
47.  nobleman  — courtier,  king's  servant,  or  one  con- 
nected with  a  royal  household;  such  as  Chuaa  (Luke 8.  3), 
or  Manaen  (Acts  13.  1).  heard  that  .Tesus  ^vas  come  out 
of  Judeo— '  where  he  had  doubtless  seen  or  heard  what 
things  Jesus  had  done  at  Jerusalem  '  (v.  45).  [Bengel.] 
come  down— for  Capernaum  was  down  on  the  north-west 
shore  of  the  Sea  of  Galilee.  48-54.  Kxccpt  ye  see  signs, 
Ac- He  did  believe,  both  as  his  coming  and  his  urgent 
entreaty  show;  but  how  imperfectly  we  shall  see;  and 
our  Lord  would  deepen  his  faith  by  such  a  blunt  and 
Beemingly  rough  answer  as  He  made  to  Nicodemus. 
Come  do^vn  ere  my  child  die— 'While  we  talk,  the  case 
is  at  its  crisis,  and  if  thou  come  not  instantly,  all  is  over.' 
This  was  faith,  but  partial,  and  our  Lord  would  perfect  it. 
The  man  cannot  believe  the  cure  could  be  wrought  with- 
out the  Physician  coming  to  the  patient— tlie  tiiought  of 
such  a  thing  evidently  never  occurred  to  him.  But  Jesus 
wiUin  a  moment  bring  him  up  to  this.  Go  thy -way  j 
thy  son  llveth— Botli  elfects  instantaneously  followed:— 
"The  man  believed  the  word,"  and  the  cure,  sliooting 
quicker  than  lightning  from  Cana  to  Capernaum,  was  felt 
by  the  dying  youth.  In  token  of  faith,  the  father  takes  his 
leave  of  Christ— in  the  circumstances  this  evidenced  full 
faith.  The  servants  hasten  to  convey  the  joyful  tidings 
to  the  anxious  parent,  whose  faith  now  only  wants  one 
confirmation.  ''When  began  he  to  amend?"  "Yester- 
day, at  the  seventh  hour,  the  fever  left  him  "—the  very 
hour  in  which  was  uttered  that  great  word,  "Thy  son 
llveth!"  So  "himself  believed  and  his  whole  house."  He 
had  believed  before  this,  first  very  Imperfectly ;  then  with 
assured  confidence  of  Christ's  word ;  but  now  with  a  faith 
crowned  by  "  sight."  And  the  wave  rolled  from  the  head 
to  the  members  of  his  household.  "  To-day  is  salvation 
come  to  this  house"  (Luke  19.9);  and  no  mean  house  this! 
second  miracle  Jesus  did — t.  e.,  in  Cana;  done  "after  he 
came  out  of  Judea,"  as  the  former  before. 

CHAPTER  V. 
Ver.  1-17.  The  Impotent  Man  Healed— Discourse 
Occasioned  uy  tub  Pbrheciution  arising  thereupon. 
1.  a  feast  of  the  Jews— ir/ia<  feast*  No  question  has 
more  divided  the  Harmonists  of  the  Gospels,  and  the  du- 
ration of  our  Lord'ii  ministry  may  be  said  to  hinge  on  It. 
For  if,  as  the  majority  have  thought  (until  of  late  years) 
It  was  a  Passover,  His  ministry  lasted  three  and  a  half 
years;  if  not,  probably  a  year  less.  Those  who  are  dis- 
aatisfled  with  the  Pa«sover-vlew  all  differ  among 
themselves  what  other  feast  It  was,  and  some  of  the  most 
acute  think  there  are  no  grounds  for  deciding.  In  our 
judgment  the  evidence  is  in  favour  of  its  being  a  Passover, 
but  the  reasons  cannot  be  stat«d  here,  '^,  3.  Sheep  [mar- 
ket]—The  supplement  should  be  (as  In  Margin)  'sheep 
[ipxte]',  mentioned  Nehemiah  3.  1,  32,  Bethcsda  — t.  «., 
•house  (place)  of  mercy,'  from  the  cures  wrought  there. 
Ave  porches — for  shelter  to  the  patients.  Impotent — or 
luflrm.  4.  An  angel,  <.^c.— This  miracle  differed  in  two 
points  from  all  other  miracles  recorded  lu  Scripture:  (1.) 


It  was  not  one,  but  a  b accession  of  miracles  periodically 
wrought:  (2.)  As  it  was  only  wrought  "when  the  waters 
were  troubled,"  so  only  upon  one  patient  at  a  time, 
and  that  the  patient  "who  first  stepped  in  after  the 
troubling  of  the  waters."  But  this  only  the  more  unde- 
niably fixed  its  miraculous  character.  We  have  heard  of 
many  waters  having  a  medicinal  virtue  ;  but  what  water 
was  ever  known  to  cure  instantaneously  a  single  disease? 
And  who  ever  heard  of  any  water  curing  all,  even  the 
most  diverse  diseases— "blind,  halt,  withered  "-alike? 
Above  all,  who  ever  heard  of  such  a  thing  being  done 
"only  at  a  certain  season,"  and  most  singularly  of  all, 
doing  it  only  to  the  first  person  who  stepped  in  after  the 
moving  of  the  waters?  Any  of  these  peculiarities— much 
more  all  taken  together— must  have  proclaimed  the  su- 
pernatural character  of  the  cures  wrought.  (If  the  text 
here  be  genuine,  there  can  be  no  doubt  of  the  miracle,  as 
there  were  multitudes  living  when  this  Gospel  was  pub- 
lished who,  from  their  own  knowledge  of  Jerusalem, 
could  have  exposed  the  falsehood  of  the  Evangelist,  if  no 
such  cure  had  been  known  there.  The  want  of  v.  4  and 
part  of  V.  3  in  some  good  MSS.,  and  the  use  of  some  un- 
usual words  in  the  passage,  are  more  easily  accounted 
for  than  the  evidence  In  their  favour  If  they  were  not 
originally  in  the  text.  Indeed  v.  7  is  unintelligible  with- 
out I'.  4.  The  internal  evidence  brought  against  it  is 
merely  the  unlikelihood  of  such  a  miracle— a  principle 
which  will  carry  us  a  great  deal  farther  if  we  allow  it  to 
weigh  against  positive  evidence.)  5-9.  thirty-eight 
years— but  not  ail  that  time  at  the  pool.  This  was  prob- 
ably the  most  pitiable  of  all  the  cases,  and  therefore  selected. 
sa-»v  him  lie  and  Unew,  &c.— As  He  doubtless  visited  the 
spot  just  to  perform  this  cure,  so  He  knows  where  to  find 
His  patient,  and  the  whole  previous  history  of  his  case  (ch. 
2.  25).  "Wilt  thou  be  made  whole  1— Could  any  one  doubt 
that  a  sick  man  would  lilce  to  be  made  whole,  or  that  the 
patients  came  thither,  and  this  man  had  returned  again 
and  again,  just  in  hope  of  a  cure?  But  our  Lord  asked 
tlie  question.  (1.)  To  fasten  attention  upon  Himself;  (2.) 
By  making  him  detail  his  case  to  deepen  in  him  the  feel- 
ing of  entire  helplessness  ;  (3.)  By  so  singular  a  question 
to  beget  in  his  desponding  heart  the  hope  of  a  cure.  (Cf. 
Mark  10.  51.)  Sir,  I  have  no  man,  &c. — Instead  of  saying 
he  wished  to  be  cured,  he  just  tells  with  piteous  simplicity 
how  fruitless  had  ueen  all  his  efforts  to  obtain  it,  and  how 
helpless  and  all  but  hopeless  he  was.  Yet  not  quite.  For 
here  he  is  at  the  pool,  waiting  on.  It  seemed  of  no  use; 
nay,  only  tantalizing^"  While  I  am  coming,  another  step- 
peth  down  before  me  " — the  fruit  was  snatched  from  his 
lips.  Yet  he  will  not  go  away.  He  may  get  nothing  by 
staying,  he  may  drop  into  his  grave  ere  he  get  into  the 
pool;  but  by  going  from  the  appointed.  Divine  way  of 
healing,  he  can  get  nothing.  Wait  therefore  he  will,  wait 
he  does,  and  when  Christ  comes  to  heal  him,  lo!  he  Is 
waiting  his  turn.  What  an  attitude  for  a  sinner  at  Mercy's 
gate!  The  man's  hopes  seemed  low  enough  ere  Christ 
came  to  him.  He  might  have  said,  just  before  "Jesus 
passed  by  that  way,"  'This  is  no  use;  I'll  never  get  in; 
let  me  die  at  home.'  Then  all  had  been  lost.  But  he  held 
on,  and  his  perseverance  was  rewarded  with  a  glorious 
cure.  Probably  some  rays  of  hope  darted  into  his  heart 
as  he  told  his  tale  before  those  Eyes  whose  glance  meas- 
ured his  whole  case.  But  the  word  of  command  consum- 
mates his  preparation  to  receive  the  cure,  and  instanta- 
neously works  it.  Rise,  take  up  thy  bed,  &c.— "  Imme- 
diately" he  did  so.  "He  spake  and  it  was  done."  The 
slinging  of  his  portable  coucli  over  his  shoulders  was  de- 
signed to  show  the  perfection  of  the  cure,  the  same  day 
>vas  the  sabbath— beyond  all  doubt  this  was  intentional, 
as  in  so  many  other  healings,  in  order  that  when  opposi- 
tion arose  on  this  account  men  might  be  compelled  to 
listen  to  His  claims  and  His  teaching.  10-16.  The  J«-vrm 
—4.  e.,  those  in  autfioritj/.  See  on  ch.  1. 19.  It  is  not  lawful 
to  carry  thy  bed— a  glorious  testimony  to  the  cure,  as 
instantaneous  and  complete,  from  the  lips  of  the  most  pre- 
judiced! (And  what  a  contrast  does  It,  as  all  our  Lord's 
miracles,  present  to  the  bungling  miracles  of  the  Church 
of  Rome !)    In  ordinary  circumstances,  the  rulers  had  tli« 

135 


3Xe  Jews  Cavil  cU  Christie  Miracles. 


JOHN  V. 


Chrisl,  answering,  Showeth  who  He  is. 


law  on  their  side.  (Nehemiah  13. 15;  Jeremiah  17.21,)  But 
When  the  man  referred  them  to  "Him  that  had  made  him 
Whole"  as  his  authority,  the  argument  was  resistless. 
Yet  they  ingeniously  parried  the  thrust,  asking  him,  not 
who  had  "made  him  whole" — that  would  have  condemned 
themselves  and  defeated  their  purpose— but  who  had  bid- 
den him  "  take  up  his  bed  and  walk,"  in  other  words,  who 
had  dared  to  order  a  breach  of  the  sabbath?  'Tis  time 
we  were  looking  after  him— thus  hoping  to  shake  the 
man's  faith  In  his  Healer,  lie  that  was  healed  wist  not, 
Ac— That  some  one,  with  unparalleled  generosity,  tender- 
ness and  power,  had  done  It,  the  man  knew  well  enough : 
but  as  he  had  never  heard  of  Him  before,  so  he  disap- 
peared too  quickly  for  any  inquiries,  conveyed  Himself 
•way— or  'slipped  out'  of  the  crowd  that  had  gathered  to 
avoid  both  hasty  popularity  and  precipitate  hatred. 
(Matthew  12. 14-19.)  findetlx  liim  in  tlie  temple— saying, 
perhaps,  "I  will  go  Into  thy  house  with  burnt  offerings,  I 
will  pay  my  vows  which  my  lips  have  uttered  and  my 
mouth  hath  spoken  when  I  was  in  trouble,"  (Psalm  66. 
13,14.)  Jesus,  there  Himself  for  His  own  ends,  "flndeth 
him  there" — not  all  accidentally,  be  assured.  Sin  no  more, 
&c,— a  glimpse  this  of  the  reckless  life  he  had  piobably 
led  before  his  thirty-eight  years'  Infirmity  had  come  upon 
him,  and  which  not  improbably  had  brought  on.  In  the 
just  judgment  of  God,  his  chronic  complaint.  Fearful 
illustration  this  of  "the  severity  of  God,"  but  glorious 
manifestation  of  our  Lord's  Insight  into  "  what  was  in 
man."  The  ntan  departed  and  told,  &c. — little  thinking 
how  unwelcome  his  grateful  and  eager  testimony  would 
be.  'The  darkness  received  not  the  light  which  was  pour- 
ing its  rays  upon  it,'  John  1.  5, 11.  [Olshausen.]  because 
he  had  done  these  things  on  the  sabbath-day — What  to 
these  hypocritical  religionists  was  the  doing  of  the  most 
glorious  and  beneficent  miracles,  compared  with  the 
atrocity  of  doing  them  on  the  sabbath-day!  Having 
given  them  this  handle,  on  purpose  to  raise  the  first  public 
controversy  with  them,  and  thus  open  a  fitting  opportu- 
nity of  laying  His  claims  before  them.  He  rises  at  once  to 
the  whole  height  of  them.  In  a  statement  which  for  gran- 
cleur  and  terseness  exceeds  almost  any  thing  that  ever 
afterwards  fell  from  Him,  at  least  to  His  enemies.  17, 
18.  My  Father  >vorketh  hitherto  and  I  work — The  "  J" 
is  emphatic ;  q.  d.,  'The  creative  and  conservative  activity 
of  My  Father  has  known  no  sabbath-cessation  from  the 
beginning  until  now,  and  that  is  the  law  of  My  working.^ 
Go«l  Avas  his  Father— H^,  '  his  own  (or  peculiar)  Father,' 
as  in  Romans  8.  32.  The  addition  is  their  own,  but  a  very 
proper  one.  making  himself  equal  with  God— rightly 
gathering  this  to  be  His  meaning,  not  from  the  mere 
words  "  My  Father,"  but  from  His  claim  of  right  to  act  as 
His  Father  did  in  the  like  high  sphere,  and  by  the  same 
law  of  ceaseless  activity  in  that  sphere.  And  as,  instead 
of  instantly  disclaiming  any  such  meaning— as  He  must 
have  done  if  it  was  false— He  positively  sets  His  seal  to  it 
in  the  following  verses,  merely  explaining  how  consistent 
such  claim  was  with  the  prerogatives  of  His  Father,  it  is 
beyond  all  doubt  that  we  have  here  an  assumption  of 
peculiar  personal  Sonship,  or  participation  in  tlie  Father's 
essential  nature.  19,  HO.  the  Sou  cau  do  nothing  of 
btmself— t.  e.,  apart  from  and  in  rivalry  of  the  Father,  as 
they  supposed.  The  meaning  is,  'The  Son  cau  have  no 
separate  interest  or  action  from  the  Father.'  for  what 
things,  &(i.—q.  d.,  'On  the  contrary,  whatever  the  Father 
doeth  that  same  doeth  the  Son,'  likewise— 'in  the  like 
manner.'  What  claim  to  absolute  equality  with  the 
Father  could  exceed  this :  not  only  to  do  Ihe  same  things, 
but  to  do  them  as  the  Father  does  them  f  Father  lovcth 
,  .  .  and  showeth  him  all,  &c.— As  love  has  no  conceal- 
ments, so  it  results  from  the  perfect  fellowship  and  mu- 
tual endearment  of  the  Father  and  the  Son  (see  on  ch.  1. 
1, 18),  whose  interests  are  one,  even  as  their  nature,  that 
the  Father  communicates  to  the  Son  all  His  counsels, 
and  what  has  been  thus  shown  to  the  Sou  is  by  Him  exe- 
cuted in  His  mediatorial  chaiacter.  'With  the  Father, 
doing  is  willing  ;  it  is  only  the  Son  who  acts  in  Time.'  [Al- 
FOBD.]  Three  things  here  are  clear:  (1.)  The  personal  dis- 
tinctions In  the  Godhead.  (2.)  Unity  of  action  among  the 
136 


Persons  results  from  unity  of  nature.  (3.)  Their  oneness 
of  Interest  is  no  unconscious  or  involuntary  thing,  but  a 
thing  of  glorious  consciousness,  will,  and  love,  of  which  the 
Persons  themselves  are  the  proper  Objects,  show  him 
greater  things,  Ac— referring  to  what  He  goes  on  to  meu- 
tion  (i'.  21-31),  comprised  in  two  great  words,  Life  and 
Judgment,  which  Stier  beautifully  calls  God's  Regalia. 
Yet  these  Christ  says  the  Father  and  He  do  in  common. 
!21-%3.  raiseth  the  dead  and  quickeneth  them — one  act 
in  two  stages.  This  Is  His  absolute  prerogative  as  God. 
so  the  Son  quickeneth — i.  e.,  raiseth  up  and  quickenetb. 
whom  He  •*vlll— not  only  doing  the  same  Divine  act,  but 
doing  it  OS  the  result  of  His  own  will,  even  as  the  Father 
does  it.  This  statement  is  of  immense  importance  in  re- 
lation to  the  miracles  of  Christ,  distinguishing  them 
from  similar  miracles  of  prophets  and  apostles,  who 
as  human  instruments  were  employed  to  perform  super- 
natural actions,  while  Christ  did  all  as  the  Father's  com- 
missioned Servant  indeed,  but  in  tlie  exercise  of  His  own  ab- 
solute right  of  action.  For  the  Father  judgeth  no  man, 
&c.— rather, '  For  neither  doth  the  Father  judge  any  man,' 
implying  that  the  same  "  thing  was  meant  in  the  former 
verse  of  the  quickening  of  the  dead" — both  acts  being 
done,  noi  by  the  Father  and  the  Son,  as  tliough  twice 
done,  but  by  the  Father  through  the  Son  as  His  volun- 
tary Agent,  all  judgment— judgment  In  jts  most  com- 
prehensive sense,  or  as  we  should  say,  all  administro/- 
tion.  honour  the  Son  as  .  .  .  the  Fatlier — As  he  who  be- 
lieves  that  Christ  In  the  foregoing  verses  has  given  a  true 
account  of  His  relation  to  the  Father  must  of  necessity 
hold  Him  entitled  to  the  same  honour  as  the  Father,  so  He 
here  adds  that  it  was  the  Father's  express  intention  in 
making  over  all  judgment  to  the  Sou,  that  men  should 
til  us  honour  Him.  lionoureth  not  the  Fatlier,  &c. — does 
not  do  it  in  fact,  whatever  he  may  imagine,  and  will  be 
held  as  not  doing  it  by  the  Father  Himself,  who  will  ac- 
cept no  homage  which  Is  not  accorded  to  His  own  Son. 
at:,  believcth  on  Htm  that  sent  me — i.  e.,  believeth  in  him 
as  having  sent  Me.  g.  d,,  I  have  spoken  of  the  Son's  right 
not  only  to  heal  the  sick  but  to  raise  from  the  dead,  and 
quicken  whom  He  will:  And  now  I  say  unto  you.  That 
life-giving  operation  has  already  passed  upon  all  who  receive 
my  xvords  us  the  Sent  of  the  Father  on  the  great  errand  of 
niercy.  hath  everlasting  life — immediately  on  his  be- 
lieving (cf.  ch.  3,  18;  1  John  5.12,13).  is  passed— 'hath 
passed  over'  "from  death  unto  life."  What  a  transition ! 
Cf.  1  John  3.  14.  25-39.  the  hour  cometh— in  its  whole 
fulness,  at  Pentecost,  and  uo-w  is— in  its  beginnings. 
the  dead— the  spiritually  dead,  as  is  clear  from  v.  28.  Here 
He  rises  from  the  calmer  phrase  "  hearing  Jiis  word''  (v.  24), 
to  the  grander  expression,  "hearing  the  voice  of  the  Son  of 
God,"  to  signify  that  as  it  finds  men  in  a  dead  condition,  so 
it  carries  with  it  a  resurrection-power,  shall  live — in  the 
sense  of  v.  24,  given  to  the  Son,  &c. — Does  this  refer  to  the 
essential  life  of  the  Son  before  all  time  (ch,  1, 4)  [as  most  of 
the  Fatliers,  and  Olshausen,  Stier,  Alford.  &c.,  among 
the  moderns],  or  to  the  purpose  of  God  that  this  essen- 
tial life  should  reside  In  the  Person  of  the  Incarnate  Son, 
and  be  manifested  thus  to  the  world  ?  [Calvin,  Ltjcke, 
LuTHABDT,  &c.]  The  question  is  as  difficult  as  the  sub- 
ject is  high.  But  as  all  that  Christ  says  of  His  essential 
relation  to  the  Father  is  Intended  to  explain  and  exalt 
his  mediatorial  functions,  so  the  one  seems  in  our  Lord's 
own  mind  and  language  mainly  the  starting-point  of 
the  other,  because  he  is  the  Son  of  man— This  seems  to 
confirm  the  last  remark,  that  what  Christ  had  properly 
in  view  was  the  indwelling  of  the  Son's  essential  life  in 
humanity  as  the  great  theatre  and  ynedium  of  Divine  dis- 
play, In  both  the  great  departments  of  His  work— i^/e- 
gimng  and  judgment.  The  appointment  of  a  Judge  in  orur 
own  nature  is  one  of  the  most  beautiful  arrangements  of 
Divine  wisdom  in  redemption.  Marvel  not  at  this— this 
committalof  all  judgment  to  the  iSon  of  man.  forthehour 
In  coming— He  adds  not  in  this  case  (as  in  v.  25),  "  and  now 
is,"  because  this  was  not  to  be  till  the  close  of  the  whole 
dispensation  of  mercy,  resurrection  of  life — ».  e., '  to  life' 
everlasting.  (Matthew  25.  46.)  of  damnation— It  would 
have  been  harsh  to  say '  the  resurrection  of  death,'  thougii 


T%e  Scriptures  Bear  Witnegs  to  Christ. 


JOHN  VI. 


Jesus  Walks  upon  the  Sea, 


that  is  meant,  for  sinners  rise  from  death  to  death.  [Bkn- 
GKi..]  The  resurrection  of  both  classes  is  an  exercise  of 
govcreign  authority;  but  in  the  one  case  it  isanactof  f/race, 
in  tlie  other  of  justice.  (Cf.  Daniel  12.  2,  froni  which  the 
language  is  taken.)  How  awfully  grand  are  these  unfold- 
ings  of  His  dignity  and  authority  from  the  mouth  of 
Clirist  Himself!  And  they  are  all  in  tlie  third  person;  in 
■\vliat  follows  He  resumes  the  first  person.  30-38.  of  mine 
own  scZf  do  uotliing — t.  e.,  apart  from  tlie  Father,  or  in 
any  interest  than  ray  own.  (See  on  v.  19.)  as  I  Uear — q. 
d.,  'My  judgments  are  all  anticipated  in  the  bosom  of  my 
Fatlier,  to  which  I  have  immediate  access,  and  by  me 
onlj'  responded  to  and  reflected.  They  cannot  therefore 
err,  as  I  live  for  one  end  only,  to  carry  into  effect  the  will 
of  Him  that  sent  me.  If  I  witness  of  myself— standing 
alone,  and  setting  up  any  separate  interest.  There  is 
anotUer — i.  e.,  the  Fatlier,  as  is  plain  from  the  connection. 
How  brightly  the  distinction  of  the  Persons  shines  out 
here!  and  I  knotv  that  the  -^vitness,  «tc.— 'This  is  the 
Son's  testimony  to  the  Father's  truth  (seech.  7.  28;  8.26, 
5-)).  It  testifies  to  the  full  consciousness  on  the  part  of  the 
Son,  even  in  the  days  of  His  humiliation,  of  the  righteous- 
ness of  the  Father.'  [Alford.]  And  thus  he  cheered  His 
spirit  under  the  cloud  of  human  opposition  which  was 
already  gathering  over  His  head.  33-35.  Ye  sent  nnto 
John — (See  ch.  1.  19,  <&c.)  receive  not  test  . .  .  from  men 
—i.e.,  depend  not  on  human  testiniony.  but  .  .  .  that 
ye  may  be  saved— 'I  refer  to  him  merely  to  aid  your 
salvation.'  He  was  a  burning  and  a  shining  light — lit., 
^the  burning  and  shining  lamp'  (or  torch):— g.  d.,  'the 
great  light  of  his  day.'  Christ  is  never  called  by  the  huna- 
ble  word  here  applied  to  John — a  Ji^/j^-6earer— studiously 
used  to  distinguish  him  from  his  Master,  but  ever  the  Light 
in  the  most  absolute  sense.  See  on  ch.  1,  6.  willing  for 
a  season- 1.  e.,  till  they  saw  that  it  pointed  whither  they 
were  not  prepared  to  go.  to  rejoice  in  his  light— There 
Is  a  play  of  irony  here,  referring  to  the  hollow  delight 
with  which  his  testimony  tickled  them.  36-38.  I  have 
greater  witness— rather,  'The  witness  which  I  have  is 
greater.'  the  works  .  .  .  bear  -vrltncss  of  me — not  sim- 
ply as  miracles  nor  even  as  a  miracle  of  mercy,  but  these 
miracles,  as  He  did  them,  with  a  will  and  a  power,  a  majesty 
and  a  grace  manifestly  His  own.  The  Father  himself 
hath  borne  tvitness  of  me — not  referring,  probably,  to 
the  voice  of  His  baptism,  but  (as  seems  from  what  fol- 
lows) to  the  testimony  of  the  Old  Testament  Scripture, 
[Calvin,  Lucke,  Meyer,  Luthardt,  &c.]  neither  heard 
his  voice,  &c.— never  recognized  him  in  this  character. 
The  words  are  'designedly  mysterious,  like  many  others 
which  our  Lord  uttered.'  [Stier.]  not  his  ^vord  abiding 
in  you— passing  now  from  the  Witness  to  the  testimony 
borne  by  him  in  "the  lively  oracles:"  both  were  alike 
strangers  to  their  breasts,  as  was  evidenced  by  their  re- 
jecting Him  to  whom  all  that  witness  was  borne.  39-4:ii. 
Search  the  Scriptures,  Ac—g.  d.,  'In  the  Scriptures  ye 
find  your  charter  of  eternal  life;  go  search  them  then, 
and  you  will  find  that  I  am  the  Great  Burden  of  their 
testimony;  yet  ye  will  not  come  to  Me  for  that  life  eternal 
which  you  profess  to  find  there,  and  of  which  they  tell 
you  I  am  the  appointed  Dispenser.'  (Cf.  Acts  17. 11, 12.) 
How  touching  and  gracious  are  these  last  words!  Ob- 
Berve  here  (1.)  The  honour  which  Christ  gives  to  the  Scrip- 
tures, as  a  record  which  all  have  a  right  and  are  bound  to 
eearch— the  reverse  of  which  the  Church  of  Rome  teaches ; 
CZ)  The  opposite  extreme  Is,  resting  in  the  mere  Book, 
■without  the  living  Oirist,  to  direct  the  soul  to  Wliom  is  its 
main  useand  chiefest  glory.  I  receive  not  honour  from 
men— contrasting  His  own  end  with  theirs,  which  was 
to  obtain  human  applaxue.  not  the  love  of  God  in  you— 
which  would  inspire  you  with  a  single  desire  to  know 
His  mind  and  will,  and  yield  yourselves  to  it,  in  spite  of 
l>rejudioe  and  regardless  of  consequences.  4'^-47.  If  an- 
other shall  come,  <tc.— How  strikingly  has  this  been 
verified  In  the  history  of  the  Jews!  'From  the  time  of 
the  true  Christ  to  our  time,  sixty-four  false  Christs  have 
been  reckoned  by  whom  they  have  been  deceived.'  [Ben- 
OEL.]  How  can  ye  believe  1  itc— (.See  on  d.  JO,  41.)  The 
"will  not"  of  V.  40,  and  "cannot"  here  are  Just  different 


features  of  the  same  awful  state  of  the  human  heart.  Do 
not  think  I  will  accuse  you— 5.  d.,  'My  errand  hither  is 
not  to  collect  evidence  to  condemn  you  at  God's  bar.' 
one  that  Judgeth  you,  Moses,  &c.— 5.  d.,  'Alas  !  that  will 
be  too  well  done  by  another,  and  him  the  object  of  all 
your  religious  boastings— Moses,'  here  put  for  "the  Law," 
the  basis  of  the  Old  Testament  Scriptures,  he  -tvrote  of 
me— 'an  important  testimony  to  the  subject  of  the  whole 
Pentateucli— "of  Me.'"  [Alford.]  If  ye  believe  not, 
&c. — (See  on  Luke  16.  31.)  his  vrrltlngs  .  ,  .  n»y  words — 
a  remarkable  contrast,  not  absolutely  exalting  Old  Testa- 
ment Scripture  above  His  own  words,  but  pointing  to  the 
oflice  of  those  venerable  documents  to  prepare  Christ's 
wa.y,  to  the  necessity  universally  felt  for  documentai-y  tes- 
timony in  revealed- religion,  and  perhaps  (as  Stier  adds) 
to  the  relation  which  the  comparative  "letter"  of  the  Old 
Testament  holds  to  the  more  flowing  "words"  of  "  spirit 
and  life"  which  characterize  the  New  Testament. 

CHAPTER   VI. 

Ver.  1-13.  Five  Thousand  Miraculously  Fed.  (See 
on  Mark  6.  31-44.)  3.  a  mountain — somewhere  in  that 
hilly  range  which  skirts  the  east  side  of  the  lake.  4. 
Passover  .  .  .  was  nigh — but  for  the  reason  mentioned, 
ch.7. 1,  Jesus  kept  awaj'  from  it,  remaining  in  Galilee. 

14-21.  Jesus  Walks  on  the  Sea.  See  also  on  Mark  6. 
45-56.  14:,  15.  that  prophet — (See  on  ch.  1.  21.)  15.  de- 
parted to  a  mountain  himself  alone — (1.)  to  rest,  which 
He  came  to  tliis  "desert  place"  on  purpose  to  do  before 
the  miracle  of  the  loaves,  but  could  not  for  the  multi- 
tude that  followed  Him  (see  on  Mark  6.31);  and(2.)"<o 
pray,"  Matthew  14.  23  ;  Mark  6.  46.  But  from  His  moun- 
tain-top He  kept  watching  the  ship  (see'  on  v.  18),  and 
doubtless  prayed  both  for  them,  and  with  a  view  to  the 
new  manifestation  which  He  was  to  give  them  of  His 
glory.  16,  17.  vrhen  even  -^vas  come — (See  on  Mark 
6.35.)  entered  into  a  ship — "constrained"  to  do  so  by 
their  Master  (Matthew  14.  22;  Mark  6.  45),  in  order  to  put 
an  end  to  the  misdirected  excitement  in  His  fo.vour  (v. 
15),  into  which  the  disciples  themselves  may  have  been 
somewliat  drawn.  The  word  "constrained"  implies  re- 
luctance on  their  part,  perhaps  from  unwillingness  to 
part  with  their  Master  and  embark  at  night,  leaving  Him 
alone  on  the  mountain,  went— rather,  'were  proceed- 
ing.' to-wards  Capernaum— Mark  says  (6.  45),  "unto 
Bethsaida,"  meaning  "Bethsaida  of  Galilee"  (ch.  12.  21), 
on  the  west  side  of  the  lake.  The  place  they  left  was  of 
the  same  name  (see  on  Mark  6.  31).  Jesus  was  not  come 
to  then*- They  probably  lingered  in  hopes  of  His  still 
joining  them,  and  so  let  the  darkness  come  on.  18, 19. 
sea  arose,  &c.— and  they  were  "now  in  the  midst  of  it" 
(Matthew  14.  24).  Mark  adds  the  graphic  and  touching 
particular,  "He  saw  them  toiling  in  rowing"  (6.  48),  put- 
ting forth  all  their  strength  to  buffet  the  waves  and  bear 
on  against  a  head  wind,  but  to  little  effect.  He  sow  this 
from  His  mountain-top,  and  through  the  darkness  of  the 
night,  for  His  heart  was  all  with  them;  yet  would  He  not 
go  to  their  relief  till  His  own  time  came,  they  sec  Jesna 
—"about  tl^e  fourth  watch  of  the  night"  (Matthew  14. 
25;  Mark  6.  48),  or  between  three  and  six  In  the  morn- 
ing, walking  on  the  sea— What  Job  (9.  8)  celebrates  as 
the  distinguishing  prerogative  of  God,  "Who  alone 
spreadeth  out  the  heavens,  and  treadeth  upon  the 
waves  of  the  sea"— what  Agur  challenges  as  God's  un- 
approachable prerogative,  to  "  gather  the  wind  in  His 
fists,  and  bind  the  waters  in  a  garment"  (Proverbs 
30.  4)— lo!  this  is  here  done  in  flesh,  by  "the  Son  of  man." 
drawing  nigh  to  the  ship — yet  as  though  He  "would  have 
passed  by  them,"  Mark  6.  48  (cf.  Luke  21.  28;  Genesis  18.  3.  5; 
32.24-26).  they  were  afraid— " cried  out  for  fear"  (Mat- 
thew 14.  26),  "supposing  it  had  been  a  spirit"  (Mark  6.  49). 
Ho  would  appear  to  them  at  first  like  a  dark  moving  speck 
upon  the  waters;  then  as  a  human  figure,  but— in  tlie 
dark  tempestuous  sky,  and  not  dreaming  that  it  could  be 
their  Lord— they  take  It  for  a  spirit.  (How  oft*;n  thus  we 
miscall  our  chiefest  mercies— not  only  thinking  them  dis- 
tant  when   they  are  near,  but   thinking   the  best   the 

137 


Christ,  Followed  by  GrecU  Multitudes, 


JOHN  VI. 


Diseourtes  on  the  Bread  of  Lift. 


woretl)  20.  It  l8  I J  l»enot  afraid— Matthew  and  Mark 
give  before  these  exhilarating  words,  that  to  them  well- 
known  one,  "Be  of  good  cheer!"  21.  Willingly  received 
htm  Into  tine  sHIp— their  first  fears  being  now  converted 
Into  wonder  and  delight,  and  Imnuedlotcly  the  ship 
wa8  at  the  land— This  additional  miracle,  for  as  such  it 
Is  manifestly  related,  is  recorded  here  alone.  Yet  all  that 
is  meant  seems  to  be  that  as  the  storm  was  suddenly 
calmed,  so  the  little  bark— propelled  by  the  secret  power 
of  the  Lord  of  Nature  now  sailing  In  it--glided  through 
the  now  unruffled  waters,  and  while  they  were  wrapt  in 
wonder  at  what  had  happened,  not  heeding  their  rapid 
motion,  was  found  at  port,  to  their  still  further  surprise. 

22-71.  Jestts,  Followed  by  the  Multitujies  to  Caper- 
naum, Discourses  to  them  in  the  Synagogue  of  the 
Bread  of  Life— Effect  of  this  on  Two  Classes  of  the 
Disciples.     23-24.  These  verses  are  a  little  involved, 
from  the  Evangelist's  desire  to  mention  every  circum- 
stance, however  minute,  that  might  call  up  the  scene  as 
vividly  to  the  reader  as  it  stood  before  his  own  view.  The 
day  following— the  miracle  of  the  loaves,  and  the  stormy 
night;  the  day  on  which  they  landed  at  Capernaum,    the 
people  whlcU  stood  on  the  other  side  of  the  sea— not 
the  whole  multitude  that  had  been  fed,  but  only  such  of 
them  as  remained  over  night  about  the  shore,  i.  e.,  on  the 
east  side  of  the  lake ;  for  we  are  supposed  to  have  come, 
with  Jesus  and  his  disciples  in  the  ship,  to  the  west  side, 
to  Capernaum,    savr  that  there  ^vas  none  other  boat 
there,  Ac- The  meaning  Is,  the  people  had  observed  that 
there  had  been  only  one  boat  on  the  east  side  where  they 
were,  namely,  the  one  in  which  the  disciples  had  crossed 
at  night  to  the  other,  the  west  side,  and  they  had  also  ob- 
served that  Jesus  had  not  gone  on  board  that  boat,  but 
His  disciples  had  put  off  without  Him:  "Howbeit,"  adds 
the  Evangelist, in  a  lively  parenthesis.,  "there  came  other 
boats  from  Tiberias"  (which  lay  near  the  south-west  coast 
of  the  lake),  whose  passengers  were  part  of  the  multitude 
that  had  followed  Jesus  to  the  east  side,  and  been  mirac- 
ulously fed ;  these  boats  were  fastened  somewhere  (says 
the  Evangelist)  "nigh  unto  the  place  where  they  did  eat 
bread,  after  that  the  Lord  had  given  thanks"— thus  he 
refers  to  the  glorious  "  miracle  of  the  loaves"— and  now 
they  were  put  in  requisition  to  convey  the  people  back 
again  to  the  west  side.    For  when  "the  people  saw  that 
Jesus  was  not  there,  neither  his  disciples,  they  also  took 
Bhipping  (in  these  boats)  and  came  to  Capernaum,  seeking 
for  Jesus."    25.  -tvlien  they  found  l»lm  on  the  other 
side  (at  Capernaum)  they  said,  &c.— astonished  at  His 
being  there,  and  wondering  how  he  could  have  accom- 
plished it,  whether  by  land  or  water,  and  when  He  came ; 
for  being  quite  unaware  of  His  having  walked  upon  the 
sea  and  landed  with  the  disciples  in  the  ship,  they  could 
not  see  how,  unless  He  had  travelled  all  night  round  the 
head  of  the  lake  alone,  he  could  have  reached  Capernaum, 
and  even  then,  how  he  could  have  arrived  before  them- 
selves.   26.  Ye  seelt  me,  &c.— Jesus  does  not  put  them 
through  their  difficulty,  says  nothing  of  His  treading  on 
the  waves  of  the  sea,  nor  even  notices  their  question,  but 
takes  advantage  of  the  favourable  moment  for  pointing 
out  to  them  how  forward,  flippant,  and  superficial  were 
their  views,  and  how  low  their  desi  res.    "  Ye  seek  me  not 
because  ye  saw  the  miracles" — lit.,  'the  signs,'  i.  e.,  super- 
natural tokens  of  a  higher  presence,  and  a  Divine  com- 
mission, "but  because  ye  did  eat  of  the  loaves  and  were 
filled."  From  this  He  proceeds  at  once  to  that  other  Bread, 
Just  as,  with  the  woman  of  Samaria,  to  that  other  Water 
(ch.  4).    We  should  have  supposed  all  that  follows  to  have 
been  delivered  by  the  wayside,  or  wherever  they  hap- 
pened first  to  meet.    But  from  v.  59  we  gather  that  they 
had  probably  met  about  the  door  of  the  synagogue—'  for 
that  was  the  day  in  which  they  assembled  in  their  syna- 
gogues' [Lightfoot]— and  that  on  being  asked,  at  the 
close  of  the  service.  If  He  had  any  word  of  exhortation 
to  the  people.  He  had  taken  the  two  breads,  Vne  perishing 
and  the  living  bread,  for  the  subject  of  His  profound  and 
extraordinary  discourse.    27.  -which  the  Son  of  man — 
taking  that  title  of  Himself  which  denoted  His  incarnate 
U/e.    ahall  glv«  unto  you— in  the  sense  of  v.  51.    Him 

;3s 


hath  God  the  Father  sealed— marked  out  and  authentic 
cated  for  that  transcendent  ofllce,  to  Impart  to  the  world 
the  bread  of  an  everlasting  life,  and  this  in  the  cha- 
racter of  "the  Son  of  man."    28-31.  What  shall  we  do 
.  .  .  the  works  of  God— such  works  as  God  will  approve. 
Different  answers  may  be  given  to  such  a  question,  accord- 
ing to  the  spirit  which  prompts  the  inquiry.  (See  Hosea  6. 
G-8 ;  Luke  3. 12-14.)    Here  our  Lord,  knowing  whom  he  had 
to  deal  with,  shapes  His  reply  accordingly.    Tliis  Is  the 
work  of  God,  &c. —  That  lies  at   the  threshold  of  all 
acceptable  obedience,  being  not  only  the  prerequisite  to 
it,  but  the  proper  spring  of  it — in  that  sense,  the  work  of 
works,  emphatically  "the  work  of  God."     What  sign 
6ho^ve8t  thou,  &c. — But  how  could  they  ask  "a  sign," 
when  many  of  them  scarce  a  day  before  had  witnessed 
such  a  "sign"  as  had  never  till  then  been  vouchsafed  to 
men;  when  after  witnessing  it,  they  could  hardly  be  re- 
strained from  making  Him  a  king;  when  they  followed 
Him  from  the  one  side  of  the  lake  to  the  other;  and 
when,  in  the  opening  words  of  this  very  discourse,  He 
had  chid  them  for  seeking  Him, "  not  because  they  saw  the 
si(7>i,s,"  but  for  the  loaves?    The  truth  seems  to  be,  that 
they  were  confounded  by  the  novel  claims  which  our  Lord 
had  just  advanced.    In  proposing  to  make  Him  a  king, 
it  was  for  far  other  purposes  than  dispensing  to  the  world 
the  bread  of  an  everlasting  life;  and  when  He  seemed  to 
raise  His  claims  even  higher  still,  by  representing  it  as 
the  grand  "work  of  God,"  that  they  should  believe  on 
Himself  as  His  Sent  One,  they  saw  very  clearly  that  He 
was  making  a  demand  upon  them  beyond  anything  they 
Avere  prepared  to  accord  to  Him,  and  beyond  all  that 
man  had  ever  before  made.  Hence  their  question,  "What 
dost  thou  workf"    Our  fathers  did  eat  manna,  <&c.— in- 
sinuating the  inferiority  of  Christ's  miracle  of  the  loaves 
to  those  of  Moses:  g.  d.,  'When  Moses  claimed  the  confi- 
dence of  the  fathers,  "  he  gave  them  bread  from  heaven 
to  eat"— not  for  a  few  thousands,  but  for  millions,  and  not 
once  only,  but  daily  throughout  their  wilderness  journey.' 
33,  33.  nioscs  gave  you  not,  &c. — g.  d.,  '  It  was  not  Moses 
that  gave  you  the  manna,  and  even  it  was  but  from  the 
lower   heavens;    "but   My  Father  giveth    you   the  true 
bread,"  and  that  "from  heaven."'    The  bread  of  God  la 
He,  &c.— Tliis  vei'se  is  perhaps  best  left  in  Its  own  trans- 
parent grandeur — holding  up  the  Bread  Itself  as  divine, 
spiritual,  and  eternal;  its  ordained  Fountain  and  essen- 
tial  Substance,   "Him   who   came    down  from   heaven   to 
give  it"  (that  Eternal  Life  which  was  with  the  Father 
and  was  manifested  unto  us,  1  John  1.  2);  and  its  de- 
signed ol)jects,  "  the  world."    34.  Liord  evermore  give  us 
this  bread— speaking  now  with  a  certain  reverence  (as 
at  V.  25),  the  perpetuity  of  the  manna  floating  perhaps  in 
their  minds,  and  much  like  the  Samaritan  woman,  when 
her  eyes  were  but  half  opened,  "Sir,  give  me  this  water," 
&c.  (ch.  4.  15).    35.  I  am  the  Bread  of  Life— Henceforth 
the  discourse  is  all  in  the  first  person,  "I,"  "Me,"  which 
occur  in  one  form  or  other,  as  Stier  reckons,  thirty-five 
times.    He  that  cometh  to  me — to  obtain  what  the  soul 
craves,  and  as  the  only  all-sufllcient  and  ordained  source 
of  supply,    hunger  .  .  ,  thirst — shall  have  conscious  and 
abiding  satisfaction.    36.  But  ye  have  seen  me  and  be« 
lleve  not— seen  Him  not  in  His  mere  bodily  presence,  but 
in  all  the  niajesty  of  His  life.  His  teaching.  His  works. 
37-40.  All  that,  &c.— This  comprehensiveand  very  grand 
passage  is  expressed  with  a  peculiar  artistic  precision. 
The    opening  general  statement  (v.  37)  consists  of  two 
members:    (1.)  "All  that  the  Father   Giveth   mk 
SHALL  COME  TO  ME"—q.  d.,  'Though  ye,  as  I  told  you, 
have  no  faith  in  me,  my  errand  into  the  world  shall  in  no 
wise  be  defeated ;  for  all  that  the  Father  giveth  me  shall 
Infallibly  come  to  me.'    Observe,  what  is  given  Him  by 
the  Father  is  expressed  in  thesingular  number  and  neuter 
gender— lit.,  'everything;'  while  those  who  come  to  Him 
are  put  in  the  masculine  gender  and  singular  number— 
'every  one.'    The  whole  mass,  so  to  speak,  is  gifted  by  the 
Father  to  the  Son  as  a  unity,  which  the  Son  evolves,  one 
by  one,  in  the  execution  of  His  trust.    So  ch.  17.  2,  "that 
He  should  give  eternal  life  to  all  that  which  Thou  hast 
given  Him."  [Bengel.]    This  "  shall"  expiresses  the  glorl 


Jem*  Lularee  Himself  to  he 


JOHN  VI. 


the  Bread  of  Life  to  all  Believers,- 


ons  certainty  ot  It,  the  Father  being  pledged  to  see  to  It 
that  the  gift  be  no  empty  mockery.    (2.)  "  And  him  that 

COMETH    TO  ME    I  WILL  IN  NO  WISE    CAST  OUT."     As   the 

fonner  was  the  Divine,  this  is  just  the  human  side  of  the 
same  thing.    True,  the  "coming"    ones   of  the   second 
clause  are  just  the  "  given"  ones  of  the  first.    But  had  our 
Lord  merely  said,  'When  those  that  have  been  given  me 
of  my  Father  shall  come  to  me,  I  will  receive  them'— be- 
sides being  very  flat,  the   Impression  conveyed  would 
have  been  quite  different,  sounding  as  if  there  were  no 
other  laivs  in  operation,  in  the  movement  of  sinners  to 
Christ,  but  such  as  are  wholly  Divine  and  inscrutable  to 
ns;   whereas,  though  He  docs  speak  of  it  as  a  sublime 
certainty  which  men's  refusals  cannot  frustrate,  he  speaks 
of  that  certainty  as  taking  effect  only  by  men's  voluntary 
advances  to  Him  and   acceptance  of  Him— "Him   that 
Cometh    to   me,"  "whosoever  will,"  throwing  the  door 
wide  open.    Only  It  is  not  the  simply  willing,  but  the 
actually  cotning,  whom  He  will  not  cast  out;  for  the  word 
here  employed  usually  denotes  arrival,  as  distinguished 
from  the  ordinary  word,  which  rather  expresses  the  act 
of  coming;  see  ch.  8.  42,  Greek.    [Webster  and  Wilkin- 
son.]   "In  no  wise"  is  an  emphatic  negative,  to  meet  the 
fears  of  the  timid  (as  In  Revelation  21.  27,  to  meet  the  pre- 
sumption of  the  hardened).    These,  then,  being  the  two 
members  of  the  general  opening  statement,  what  follows 
Is  meant  to  take  In  both,  "For  I  came  down  from  heaven. 
not  to  do  mine  own  will"— to  play  an  independent  part— 
"but  (in  respect  to  both  the  foregoing  things,  the  Divine 
and  the  human  side  of  salvation)  the  will  of  Him  that 
sent  me."    What  this  twofold  will  of  Him  that  sent  Him 
Is,  we  are  next  sublimely  told  (v.  39,  40):  "And  this"— in 
the  first  place—"  is  the  will  of  Him  that  sent  me,  that  of 
all  ('everything')  which  He  hath  given  me  (taking  vip  the 
identical  words  of  r.  37),  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day."  The  meaning  is  not,  of  course, 
that  He  is  charged  to  keep  the  objects  entrusted  to  Him 
as  He  received  them,  so  as  they  should  merely  suffer  noth- 
ing in  His  hands.    For  as  they  were  just  "  perishing"  sin- 
ners of  Adam's  family,  to  let  "  nothing"  of  such  "  be  lost," 
but  "raise  them  up  at  the  last  day,"  must  involve, /fr.s<, 
"giving  His  flesh  for  them"  (v.  51),  that  they  "might  not 
perish,  but  have  everlasting  life;"  and  </ie>j,  after  "keep- 
ing them  from  falling,"  raising  their  sleeping  dust  in  in- 
corruption  and  glory,  and  presenting  them,  body  and 
soul,  perfect  and  entire,  wanting  nothing,  to  Him  who 
gave  them  to  Him,  saying,  "Behold  I  and  the  children 
which  God  hath  given  me."    So  much  for  the  first  will  of 
Him  that  sent  'H.im,  the  Divine  side  of  man's  salvation, 
whose  every  stage  and  movement  is  inscrutable  to  us, 
but  Infallibly  certain.    "  And  this"— in  the  second  place— 
"is  the  will  of  Him  that  sent  me,  that  every  one  which 
seeth  theSon  andbelievcth  (or  'seeing  the  Son  believeth') 
on  Him,  may  have  everlasting  life,  and  I  will  raise  him 
up  at  the  last  day."    This  Is  the  human  side  of  the  same 
thing  as  In  the  foregoing  verse,  and  answering  to  "Him 
that  comcth  unto  me  I  will  in  no  wise  cast  out  .•"  <7.  d., '  I  have 
It  expressly  in  charge  that  every  one  that  so  "  beholdeth" 
('sovleweth')  the  Son  as  to  believe  on  Him  shall  have 
everlasting  life;  and,  that  none  of  Him  be  lost,  "I  will  raise 
him  up  at  the  last  day." '   See  on  v.  54.  41-46.  Jovs  miir- 
mwrcd— or  '  muttered,'  not  In  our  I.,ord's  hearing,  but  He 
knew  It,  V.  43  (ch.  2.25).    he  snia,  I  am  the  bread,  Ac- 
Missing  the  sense  and  glory  of  this,  and  having  no  relish 
for  such  sublimities,  they  harp  upon  the  "  Bread  from 
heaven."    'What  can  this  mean  7    Do  we  not  know  all 
about  Him- where,  when,  and  of  whom  He  was  born? 
And  yet  He  says  He  came  down  from  heaven  !'   Murinwr 
not  .  .  .  No  man — q.  d.,  'Re  not  either  startled  or  stutn- 
bled  at  these  sayings ;  for  it  needs  Divine  teaching  to  un- 
derstand   them.    Divine   drawing   to   submit  to   them.' 
can  come  to  me— In  the  sense  of  t'.  35.  except  the  Father 
'Which  hath  gent  me— i.  e.,  the  Father  as  the  Sender  of  Me 
and  to  carry  out  the  design  of  My  mission,    drnw  him— by 
an  internal  and  efflcacUyus  operation ;  though  by  all  the 
means  of  rational  conviction,  and  In  a  waj'  altogether 
oonsonant  to  their  moral  nature  (Song  of  Solomon  1.4; 
Jareutiab  31.  3;  Hosea  II.  8,  4).    raise  him  up,  &c.— See  ou 


V.  54.  vrrlttcn  In  the  prophets— In  Isaiah  54.13;  Jere- 
miah 31. 33,  34 ;  other  similar  passages  may  also  have  been 
in  view.  Our  Lord  thus  falls  back  upon  Scripture  author- 
ity for  this  seemingly  hard  saying,  all  taught  of  God- 
not  by  external  revelation  merely,  but  by  internal  illumin- 
ation, corresponding  to  the  "drawing"  of  v.  44.  every 
man  therefore,  &c.— t.  e.,  who  hath  been  thus  eflicaciously 
taught  of  Him.  cometh  unto  me — with  absolute  certainty, 
yet  in  the  sense  above  given  of  "drawing:"  g.  d.,  'As 
none  can  come  to  me  but  as  divinely  drawn,  so  nono 
thus  drawn  shall  fall  to  come.'  Not  that  any  man  hath 
seen,  Ac- Lest  they  should  confound  that  "hearing  and 
learning  of  the  Father,"  to  which  believers  are  admitted 
by  Divine  teaching,  with  His  own  immediate  access  to 
Him,  He  here  throws  in  a  parenthetical  explanation; 
stating,  as  explicitly  as  words  could  doit,  how  totally  dif- 
ferent the  two  cases  were,  and  that  only  He  who  is  "  from 
God"  hath  this  naked,  immediate  access  to  the  Father. 
(See  ch.  1.  18.)  4T-51.  He  that  helleveth,  &c.— See  on  ch. 
3.  36 ;  5.  24.  I  am  the  bread  of  life,  &c.— As  he  that  be- 
lieveth in  Me  hath  everlasting  life,  so  I  am  Myself  the 
everlasting  Sustenance  of  that  life.  (Repeated  from  v.  35.) 
Your  fathers— of  whom  ye  spake  (v.  31);  not  ^  ours,^  by 
which  He  would  hint  that  He  had  a  higher  descent,  of 
which  they  dreamt  not.  [Bengel.]  did  eat  manna  .  .  . 
and  are  dead— recurring  to  their  own  point  about  the 
manna,  as  one  of  the  noblest  of  the  ordained  preparatory 
Illustrations  of  His  own  office :  '  Your  fathers,  ye  say,  ate 
manna  in  the  wilderness;  and  ye  say  well,  for  so  they 
did,  but  they  are  dead— even  they  whose  carcasses  fell  in  the 
wilderness  did  eat  of  that  bread;  the  Bread  whereof  I 
speak  cometh  down  from  heaven,  which  the  manna  never 
did,  that  men,  eating  of  it,  may  live  for  ever.'  I  am,  Ac- 
Understand,  it  is  of  Myself  I  now  speak  as  the  Bread 
from  heaven ;  of  Me  if  a  man  eat  he  shall  live  for  ever ; 
and  "  THE  Bread  which  I  will  give  is  My  Flesh,  which 

I    WILL    GIVE    FOR    THE    LIFE    OF    THE    WORLD."     HerO, 

for  the  first  time  in  this  high  discourse,  our  Lord  expli- 
citly introduces  His  sacrificial  death— for  only  rationalists 
C4in  doubt  this— not  only  as  that  which  constitutes  Him 
the  Bread  of  life  to  men,  but  as  that  very  element  in 
Him  which  possesses  the  life-giving  virtue.—'  From 
this  time  we  hear  no  more  (In  this  discourse)  of  "  Bread ;" 
this  figure  is  dropped,  and  the  reality  takes  its  place.' 
[Stier.]  The  words  "I  will  give"  may  be  compared  with 
the  words  of  institution  at  the  Supper,  "This  is  my  body 
which  is  diven  for  you"  (Luke  22. 19),  or  in  Paul's  report  of 
it,  "broken  for  you."  (1  Corinthians  11.  24.)  53.  Jews 
strove  among  themselves— arguing  the  point  together. 
How  can,  &c.—q.d.,  'Give  us  his  flesh  to  eat?  Absurd.' 
53-58.  Except  ye  eat  the  flesh  .  .  .  and  drink  the  blood 
...  no  life,  Ac— The  harshest  word  He  had  yet  uttered 
in  their  ears.  They  asked  how  it  was  possible  to  eat  his 
flesh.  He  answers,  with  great  solemnity, '  It  is  indispe^is- 
able.'  Yet  even  here  a  thoughtful  hearer  might  find  some- 
thing to  temper  the  harshness.  He  says  they  must  not 
only  "eat  His  ftesli"  but  "drink  His  blood,"  which  could 
not  but  suggest  the  idea  of  His  dea/7i— Implied  In  the  sepa- 
ration of  one's  flesh  from  his  blood.  And  as  Ho  had 
already  hinted  that  it  was  to  be  something  very  dlfl'erent 
from  a  natural  death,  saying,  "My  flesh  I  will  give  for  the 
life  of  the  world"  (v.  51),  It  must  have  been  pretty  plain  to 
candid  hearers  that  he  meant  something  above  the  gross 
idea  which  the  bare  terms  expressed.  And  farther,  when 
he  added  that  they  "  had  no  life  in  them  unless  they  thus 
ate  and  drank,"  It  was  impossible  they  should  think  He 
meant  that  the  temporal  life  they  were  then  living  was  de- 
pendent on  their  eating  and  drinking.  In  this  gross  sense. 
His  Hosh  and  blood.  Yet  the  whole  statement  was  cer- 
tainly confounding,  and  beyond  doubt  was  meant  to  be 
so.  Our  Lord  had  told  them  that  In  spite  of  all  they  had 
-"seen"  In  Him  they  "did  not  believe"  (v.  36).  For  their 
conviction  therefore  he  does  not  here  lay  Himself  out; 
but  having  the  ear  not  only  of  them  but  of  the  more 
candid  and  thoughtful  In  the  crowded  synagogue,  and  the 
miracle  of  the  loaves  having  led  up  to  the  most  exalted 
of  all  views  of  His  Person  and  Office,  He  takes  advantage 
of  their  very  dlfflcultles  and  objections  to  announce,  fiw 

139 


Many  Disciples  Depart  from  Jesus, 


JOHN  VII. 


biU  Peter  Boldly  Confesses  Him. 


all  time,  those  most  profound  truths  which  are  here  ex- 
pressed, regardless  of  the  disgust  of  tlie  un  teachable,  and 
the  prejudices  even  of  the  most  sincere,  wliich  His  lan- 
guage would  seem  only  designed  to  deepen.  The  find?!, 
really  conveyed  here  is  no  other  than  that  expressed  in  v. 
61,  though  in  more  emphatic  terras— that  Himself,  in  the 
virtue  of  His  sacrificial  death,  is  the  spiritual  and  eternal 
life  of  men;  and  that  unless  men  voluntarily  appropriate 
lo  themselves  this  death,  in  its  sacrificial  virtue,  so  as  to 
beconxe  the  very  life  and  nourishment  of  their  inner  man, 
they  have  no  spiritual  and  eternal  life  at  all.  Not  as  if 
His  death  were  the  onlj/  thing  of  value,  but  it  is  what  gives 
all  else  in  Christ's  Incarnate  Person,  Life,  and  Office,  their 
whole  value  to  us  sinners.  WUoso  eatetU  .  .  .  Iiatli,  &c. — 
The  former  verse  said  that  unless  they  partook  of  Him 
they  had  no  life;  this  adds,  that  xuhoevcr  does  so  "hath 
eternal  life."  And  I  will  raise  I»I«»  up  at  the  last  day— 
For  the  fourth  time  this  is  repeated  (see  v.  SU,  40,  44)— show- 
ing most  clearly  that  the  "eternal  life"  which  such  a  man 
"hath"  cannot  be  the  same  with  the  future  resurrection- 
life,  from  which  it  is  carefully  distinguished  each  time, 
but  a  life  communicated  here  below  immediately  on  be- 
lieving (ch.  3.  36;  5.  24,  25);  and  giving  to  the  resurrection  of 
the  body  as  that  wliich  consummates  the  redemption  of 
the  entire  man,  a  prominence  which  in  the  current  theo- 
logy, it  is  to  be  feared,  it  has  seldom  had.  (See  Romans  8. 
23;  1  Corinthians  15.,  throughout.)  He  that  eateth  .  .  , 
dwclleth  in  me  and  I  In  him— Ao  our  food  becomes  in- 
corporated with  ourselves,  so  Clirist  and  those  who  eat 
His  flesh  and  drink  His  blood  become  spiritually  one  life, 
though  personally  distinct.  As  the  living  Fatlier  hath 
sent  me — to  communicate  His  own  life,  and  I  live  by 
the  Fatlier — lit.,  'because  of  the  Father;'  My  life  and  his 
being  one,  but  Mine  that  of  a  Son,  whose  it  is  to  be  "of  the 
Father."  (See  ch.  1.  IS;  5.  2G.)  he  that  eateth  me  slxnll 
live  hy  nxc—Ut.,  '  because  of  me.'  So  that  though  one  spir- 
itual life  with  Him,  "  the  Head  of  every  man  is  Christ,  as 
the  head  of  Christ  is  God."  (1  Corinthians  11.  3;  3.  23.) 
This  Is  that  bre^d,  &c.— a  sort  of  summing  up  of  tlie  whole 
discourse,  on  which  let  this  one  furtlier  remark  suffice — 
that  as  our  Lord,  instead  of  softening  down  His  figurative 
sublimities,  or  even  putting  them  in  nalced  phraseology, 
leaves  the  great  truths  of  His  Person  and  Office,  and  our 
participation  of  Him  and  it,  enslirined  for  all  time  in 
those  glorious  forms  of  speech,  so  when  we  attempt  to 
strip  the  truth  of  these  figures,  figures  tliough  tliey  be,  it 
goes  away  from  us,  lilte  water  when  the  vessel  is  broken, 
and  our  wisdom  lies  in  raising  our  own  spirit,  and  at- 
tuning our  own  ear,  to  our  Lord's  chosen  modes  of  ex- 
pression. (It  should  be  added  that  although  this  discourse 
has  nothing  to  do  with  the  Sacrament  of  the  Supper,  the 
Bacrament  lias  every  thing  to  do  witli  it,  as  the  visible  em- 
bodiment oi  these  figures,  and,  to  the  believing  partaker, 
a  real,  yea,  and  the  most  lively  and  atfecting  participation 
of  His  flesh  and  blood,  and  nourishment  thereby  of  the 
spiritual  and  eternal  life,  here  below.)  59.  Tliesc  tUlnga 
Bald  he  in  the  synagogue — which  seeins  to  imply  that 
what  follows  took  place  after  tlie  congregation  had  broken 
up.  G0-G5.  Many  of  his  disciples— His  pretty  constant 
followers,  though  an  outer  circle  of  tlieni.  hard  sayiaig— 
not  merely  harsh,  but  insuflerable,  as  the  word  often 
means  in  the  Old  Testament,  who  can  hear— submit  to 
listen  to  it.  Doth  this  offend  .  .  .  'Witat  and  if,  <&c.— 
q.  d,,  'If  ye  are  stumbled  at  what  I  have  said,  how  will  ye 
bea,r  what  I  now  say?'  Not  that  His  ascension  itself  would 
Btumble  them  more  than  His  deatli,  but  that  after  recoil- 
ing from  the  mention  of  tlie  one  they  would  not  be  in  a 
state  of  mind  to  take  in  the  other.  t!»e  flesh  profiteth 
Uothlng— Much  of  His  discourse  was  about  "flesh;"  but 
flesh  as  such,  mere  flesh,  could  profit  nothing,  much  less 
impart  that  life  which  the  Holy  Spirit  alone  conimuui- 
cates  to  the  soul,  the  words  I  speak  are  spirit  and  life- 
the  whole  burden  of  the  discourse  is  "spirit,"  not  mere' 
flesh,  and  "life"  in  its  highest,  not  its  lowest  sense,  and 
the  words  I  have  employed  are  to  be  interpreted  solely  in 
that  sense.  But  there  are  some,  &c.—q.  d.,  '  But  it  mat- 
ters little  to  some  of  you  in  what  sense  I  speak,  for  ye 
believe  not.'  This  was  said,  adds  the  Evangelist,  not 
140 


merely  of  the  outer  but  cf  the  inner  circle  of  His  dis- 
ciples ;  for  he  knew  the  traitor,  though  it  was  not  yet  time 
to  expose  him.  Therefore  said  I,  &c.—q.d.,  'That  was 
why  I  spoke  to  you  of  the  necessity  of  Divine  teaching 
which  some  of  you  are  strangers  to.'  except  It  were  given 
lilm— plainly  showing  that  by  the  Father's  "  drawing"  (u. 
44)  was  meant  an  internal  and  efflcacious  operation,  for  in 
recalling  the  statement  here  He  says,  it  must  toe  "given  to 
a  man  to  come"  to  Christ.  66-71.  From  that  time,  &c. — 
or,  in  consequence  of  this.  Those  last  words  of  our  Lord 
seemed  to  have  given  them  the  finishing  stroke — they 
could  not  stand  it  any  longer,  -tvalked  no  ntore — Many  a 
journey,  it  may  be,  they  had  taken  with  Him,  but  now 
they  gave  Him  finally  up  !  the  Twelve— the  first  time 
they  are  thus  mentioned  in  this  Gospel.  Will  ye  also  go 
away  1— Affecting  appeal!  Evidently  Christ /e«  tlie  de- 
sertion of  Him  even  by  tliose  miserable  men  who  could 
not  abide  His  statements;  and  seeing  a  disturbance  even 
of  the  wheat  by  the  violence  of  the  wind  which  blew  away 
the  c/ta^(not  yet  visibly  showing  itself,  but  open  to  His 
eyes  of  fire).  He  would  nip  it  in  the  bud  by  this  home  ques- 
tion. Then  Simon  Peter— whose  forwardness  in  this  case 
was  noble,  and  to  tlie  wounded  spirit  of  His  Lord  doubt- 
less very  grateful.  Lord,  to  -ivhom,  &c. — q.  d.,  '  We  can- 
not deny  that  we  have  been  staggered  as  well  as  they,  and 
seeing  so  many  go  away  who,  as  we  thought,  might  have 
been  retained  by  teaching  a  little  less  hard  to  take  in,  our 
own  endurance  has  been  severely  tried,  nor  have  we 
been  able  to  stop  short  of  the  question.  Shall  we  follow 
the  rest,  and  give  it  up?  But  when  it  came  to  this,  our 
light  returned,  and  our  hearts  were  reassured.  For  as 
soon  as  we  tliought  of  going  away,  there  arose  upon  us 
that  awful  question,  "To  whom  shall  we  go?"  To  the 
lifeless  formalism  and  wretched  traditions  of  the  elders? 
to  the  gods  many  and  lords  many  of  the  heathen  around 
us?  or  to  blank  unbelief?  Nay,  Lord,  we  are  shut  up. 
They  have  none  of  that  "eternal  life"  to  oflTer  us 
whereof  Thou  hast  been  discoursing,  in  words  rich  and 
ravishing  as  well  as  in  words  staggering  to  human  wis- 
dom. That  life  we  canaot  want;  that  life  we  have  learnt 
to  crave  as  a  necessity  of  the  deeper  nature  which  Thou 
hastawakened :  "</iet(;ord«  of  that  eternal  life"  (the  author- 
ity to  revean  t  and  the  power  to  confer  it)  Thou  hast :  There- 
fore will  we  stay  with  Thee — *  we  must.'  And  'we  believe, 
&c.— (See  on  Matthew  16. 16.)  Peter  seems  to  have  added 
this  not  merely— probably  not  so  much— as  an  assurance 
to  Iiis  Lord  of  his  hearfs  belief  in  Him,  as  for  the  purpose 
of  fortifj'ing  himself  and  his  faithful  brethren  against  that 
recoil  from  his  Lord's  harsh  statements  which  he  was 
probably  struggling  against  with  difficulty  at  that  mo- 
ment. iV,£.— There  are  seasons  when  one's  faith  is  tried 
to  the  utmost,  particularly  by  speculative  difficulties ;  the 
spiritual  eye  then  swims,  and  all  truth  seems  ready  to 
depart  from  us.  At  such  seasons,  a  clear  perception  that 
to  abandon  the  faith  of  Christ  is  to  face  blank  desolation, 
ruin  and  death;  and  on  recoiling  from  this,  to  be  able  to 
fall  back,  not  merely  on  first  principles  and  immovable 
foundations,  but  on  personal  experieiice  of  a  Living  Lord  in 
whom  all  truth  is  wrapt  up  and  made  flesh  for  our  very  benefit 
— this  is  a  relief  unspeakable.  Under  that  blessed  Wing 
taking  shelter,  until  we  are  again  fit  to  grapple  with  the 
questions  that  have  staggered  us,  we  at  length  either  find 
our  way  through  them,  or  attain  to  a  calm  satisfaction  in 
tiie  discovery  that  they  lie  beyond  the  limits  of  present 
appreliension.  Have  not  I  chosen  .  .  ,  and  one  of  you 
Is  a  devil:— 5. d.,  'Well  said,  Simon-Barjonas,  but  that 
"we"  embraces  not  so  wide  a  circle  as  in  the  simplicity 
of  thine  heart  thou  thinkest;  for  though  I  have  chosen 
you  but  twelve,  one  even  of  these  is  a  "devil"  '  (the  tem- 
ple, the  tool  of  that  wicked  one), 

CHAPTER    VII. 

Ver.  1-53.  Christ  at  the  Feast  of  Tabernacles.  1, 
2.  After  these  things— t.  e.,  all  that  is  recorded  after  ch.  5. 18. 
walked  In  Galilee — continuing  His  labours  there,  instead 
of  going  to  Judea,  as  might  have  been  expected,  sought 
to  UlU  him,  &c,— referring  back  to  ch,  5. 18.    Hence  U  up- 


I'ifi 


ChrUl  at  Ihe  Feast  of  Taiernaclei. 


JOHN  \n. 


He  Teaches  in  the  Temple. 


pears  that  our  Lord  did  not  attend  the  Passover  mentioned  at 
eh.  6.  4— being  the  third  since  His  ministry  began,  if  the 
feast  mentioned  in  ch.  5. 1  was  a  Passover,  feast  of  taber- 
nacles at  hand— This  was  tlie  last  of  tlie  tliree  annual 
lestivals,  celebrated  on  the  15th  of  the  7th  month  (Sep- 
tember). See  Leviticus  23.  33,  &c. ;  Deuteronomy  16.  13, 
Ac. :  Neheraiah  8. 14-18.  3-5.  Hla  brethren  said— See  on 
Matthew  13.  54-56.  Depart  .  .  .  Into  Judca,  Ac— In  v.  5 
this  speech  is  ascribed  to  their  unbelief.  But  as  they  were 
In  the  "  upper  room"  among  the  one  hundred  and  twenty 
disciples  who  waited  for  the  descent  of  the  Spirit  after  the 
Lord's  ascension  (Acts  1.  14),  they  seem  to  have  had  their 
prejudices  removed,  perhaps  after  His  resurrection.  In- 
deed here  their  language  is  more  that  of  strong  prejudice 
and  suspicion  (such  as  near  relatives,  even  the  best,  too  fre- 
quently show  in  such  cases),  tlian  from  unbelief.  There 
was  also,  probably,  a  tincture  of  vanity  in  it.  *  Thou  hast 
many  disciples  in  Judea;  hfere  in  Galilee  they  are  fast 
dropping  off;  it  is  not  like  one  who  advances  tlie  claims 
thou  dost  to  linger  so  long  here,  away  from  the  city  of  our 
solemnities,  where  surely  "the  kingdom  of  our  father 
David"  is  to  be  set  up:  "seeking,"  as  thou  dost,  "to  be 
known  openly,"  those  miracles  of  thine  ought  not  to  be 
confined  to  this  distant  corner,  but  submitted  at  head- 
quarters to  the  inspection  of  "  the  world."  '  (See  Psalm 
60.8,  "I  am  become  a  stranger  to  my  brethren,  an  alien 
unto  7ny  mother^ a  children .'' ')  6-10.  My  time  not  yet  come 
—i.e.,  for  "showing  Himself  to  the  world."  your  time 
always  ready,  &c. — q.  d., '  It  matters  little  when  we  go  up, 
for  ye  have  no  great  plans  in  life,  and  nothing  liangs 
upon  your  movements.  With  Me  it  is  otherwise;  on 
every  movement  of  Mine  there  hangs  what  ye  Itnow  not: 
The  world  has  no  quarrel  with  you,  for  ye  bsar  no  testi- 
mony against  it,  and  so  draw  down  upon  yourselves 
none  of  its  wrath;  but  I  am  here  to  lift  up  My  voice 
against  its  hypocrisy,  and  denounce  its  abominations; 
therefore  it  cannot  endure  Me,  and  one  false  step  might 
precipitate  its  fury  on  its  Victim's  head  before  the  time. 
Away,  therefore,  to  the  feast  as  soon  as  it  suits  you ;  I  fol- 
low at  the  fitting  moment,  but  "  My  time  is  not  yet  full 
come."  '  then  went  he  .  .  .  not  openly — not  "  in  the 
(caravan)  company."  [Meyer.]  (See  on  Luke  2.44.)  as 
it  were  In  secret— rather,  '  in  a  manner  secretly;'  per- 
haps by  some  other  route,  and  in  a  way  not  to  attract  no- 
tice. H-13.  Jetvs  (the  rulers)  sought  him— for  no  good 
end.  Where  is  he  ?— He  had  not  been  at  Jerusalem  for 
probably  a  year  and  a  half,  much  murmuring— 'buz- 
zing.' among  the  people — 'the  multitudes  ;'  '  the  natu- 
ral expression  of  a  Jewisli  writer,  indicating  without  de- 
sign the  crowded  state  of  Jerusalem  at  this  festival.' 
[Webster  and  Wilkinson.]  a  good  man  .  .  .  Nay  .  .  . 
decelveth,  &c.— the  two  opposite  views  of  His  claims,  that 
they  were  honest,  and  that  they  were  an  imposture,  none 
spake  openly  of  him — t.  e.,  in  His  favour,  "  for  fear  of  the 
(ruling)  Jews."  14, 15.  about  the  midst  of  the  feast— the 
fourth  or  fifth  day  of  tlie  eight,  during  whicli  it  lasted. 
went  up  Into  the  temple  and  taught— The  word  denotes 
formal  and  continuous  teaching,  as  distinguished  from  mere 
casual  sayings.  This  was  probably  the  first  time  that  He 
did  so  thus  openly  in  Jerusalem.  He  had  kept  back  till 
the  feast  was  half  through,  to  let  the  stir  about  Him  sub- 
side, and  entering  the  city  unexpectedly,  had  begun  His 
"  teaching"  at  the  temple,  and  created  a  certain  awe,  be- 
fore the  wrath  of  the  rulers  had  time  to  brealc  it.  Ho-»v 
knoweth  .  .  .  letters— learning.  (Acts  26.  24.)  having 
never  learned— at  any  rabbinical  school,  as  Paul  under 
Gamaliel.  These  rulers  knew  well  enough  that  He  h.id 
not  stMciied  under  any  human  teacher— an  important  ad- 
mission against  ancient  and  modern  attempts  to  trace 
our  Lord's  wisdom  to  human  sources,  [Meyeb.]  Proba- 
bly His  teaching  on  this  occasion  was  expository,  manifest- 
ing that  unrivalled  faculty  and  depth  which  in  the  Ser- 
mon on  the  Mount  had  excited  the  astonishment  of  all, 
10-18.  doctrine  .  .  .  not  ntlue,  &c.— i.e.,  from  Myself  un- 
authorized; I  am  here  by  commission.  If  any  manivlll 
do  the  ivlll,  &c.— '  is  willing,'  or  '  wishes  to  do.'  whether 
of  God  or  ,  ,  .  of  myself— from  above  or  from  beneath; 
in  Divine  or  an  Imposture  of  mine.    A  principle  of  im- 


mense importance,  showing,  on  the  one  hand,  that  single- 
ncss  of  desire  to  please  God  is  the  grand  inlet  to  light  on  all 
questions  vitally  affecting  one's  eternal  interests,  and  on  tlitt 
other,  that  the  want  of  this,  whether  perceived  or  not,  is  the 
chief  cause  of  infidelity  amidst  the  light  of  revealed  religion. 
seeketh  his  own  glory,&c.— See  on  ch.  5. 41-44.  19, 20.  Did 
not  Moses,  &c.—g.  d., '  In  opposing  Me  ye  pretend  zeal  for 
Moses,  but  to  the  spirit  and  end  of  that  law  which  he  gave 
ye  aro  total  strangers,  and  in  "going  about  to  kill  me"  ye 
are  its  greatest  enemies.'  The  people  answered.  Thou 
Iiast  a  devil :  -ivho  goeth  about  to  kill  thee  1 — This  was 
said  by  'the  multitude,'  who  as  yet  had  no  bad  feeling  to  Je- 
sus, and  were  not  in  the  secret  of  the  plot  hatching  as  our 
Lord  knew,  against  Him.  ai-34:.  1  have  done  one  w^ork, 
Ac— Taking  no  notice  of  the  popular  appeal,  as  there 
were  those  there  who  knew  well  enough  what  He  meant, 
He  recalls  His  cure  of  the  impotent  man,  and  the  mur- 
derous rage  it  had  kindled  (ch.  5.  9, 16, 18).  It  may  seem 
strange  that  He  should  refer  to  an  event  a  year  and  a 
half  old,  as  if  but  newly  done.  But  their  present  attempt 
"to  kill  Him"  brought  the  past  scene  all  fresh  up,  not 
only  to  Him,  but  without  doubt  to  them  too,  if  indeed  they 
had  ever  forgotten  it;  and  by  this  fearless  reference  to  it, 
exposing  their  hypocrisy  and  dark  designs,  He  gave  His 
position  great  moral  strength.  Moses  gave  you  circum- 
cision, &c.— Though  servile  work  was  forbidden  on  the 
sabbath,  the  circumcision  of  males  on  that  day  (which 
certainly  was  a  servile  work)  was  counted  no  infringe- 
ment of  the  Law.  How  much  less  ought  fault  to  be  found 
with  One  who  had  made  a  man  "every  whit  whole" — or 
rather, '  a  man's  entire  body  whole' — on  the  sabbath-day? 
What  a  testimony  to  the  reality  of  the  miracle,  none 
daring  to  meet  the  bold  appeal.  Judge  not,  &c. — q.  d., 
'  Rise  above  the  letter  into  the  spirit  of  the  law.'  35-37. 
some  of  them  of  Jerusalem — the  citizens,  who,  know- 
ing the  long-formed  purpose  of  the  rulers  to  put  Jesus  to 
death,  wondered  they  were  now  letting  Him  teacli  openly. 
Do  the  rulers  know,  &c.— Have  they  got  some  new  light 
in  favour  of  His  claims?  Howbeit  we  kno-^v  this  man, 
Ac— This  seems  to  refer  to  some  current  opinion  that 
Messiah's  origin  would  be  mysterious  (not  altogether 
wrong),  from  which  they  concluded  that  Jesus  could  not 
be  he,  since  they  knew  all  about  His  family  at  Nazareth. 
23,  39.  Jesus  cried— in  a  louder  tone,  and  more  solemn, 
witnessing  style  than  usual.  Ye  both,  &.c.—q.  d., '  Yes,  ye 
know  both  myself  and  my  local  parentage,  "and  (yet)  1 
am  not  come  of  myself."  '  he  that  sent  me  Is  true,  &c. — 
Probably  the  meaning  is,  'He  that  sent  me  is  the  only 
real  Sender  of  any  one.'  30-33.  sought  to  take  .  .  .  none 
laid  hands — their  impotence  being  equal  to  their  malignity. 
"When  Christ  cometh,  w^lll  he,  &,c.—q.  d.,  'If  this  be  not 
the  Christ,  what  can  the  Christ  do,  when  He  does  come, 
whicli  has  not  been  anticipated  and  eclipsed  by  this 
man?  This  was  evidently  the  language  of  friendly  per- 
sons, overborne  by  their  spiteful  superiors,  but  unable  to 
keep  quite  silent,  heard  that  they  nr»nriMured— that 
mutterings  to  this  effect  were  going  about,  and  thought  it 
high  time  to  stop  Him  If  He  was  not  to  be  allowed  to 
carry  away  the  people.  33,  34.  Yet  a  little  while,  Ac— 
q.  d.,  'Your  desire  to  be  rid  of  Me  will  be  for  you  all  too 
soon  fulfilled.  Yet  a  little  while  and  we  part  company— 
for  ever;  fori  go  whither  ye  cannot  come,  nor,  even  when 
ye  at  lengtli  seek  to  Him  whom  ye  now  despise,  shall  ye 
be  able  to  find  Him'— referring  not  to  any  penitential, 
but  to  purely  selfish  cries  in  their  time  of  desperation. 
35,  36.  whither  will  he  go,  Ac— They  cannot  compre- 
hend him,  but  seem  awed  by  the  solemn  grandeur  of  His 
warning.  He  takes  no  notice,  however,  of  their  questions. 
37-39.  the  last,  the  great  day  of  the  feast— the  eighth 
(Leviticus  23.  39).  It  was  a  sabbath,  the  last  feast-day  of 
the  year,  and  distinguished  by  very  remarkable  ceremo- 
nies. 'The  generally  joyous  character  of  this  feast  broke 
out  on  this  day  into  loud  jubilation,  particularly  at  the 
solemn  moment  when  the  priest,  as  was  done  on  every 
day  of  this  festival,  brought  forth,  in  golden  vessels, 
water  from  the  stream  of  Slloah,  which  flowed  under  the 
temple-mountain,  and  solemnly  poured  It  upon  the  altar. 
Then  the  words  of  Isaiah  12,  3  were  sang,  "With  joy  i/talt 

141 


ChtUt  Teachee  in  the  Temple. 


JOHN  VIII. 


Divers  Opiniont  Omceming  Hint. 


ye  draw  water  out  of  the  wells  of  Salvation,'''  and  thus  the 
Bymbolical  reference  of  this  act,  intimated  in  v.  39,  was 
expressed.'  [Olshausen.]  So  ecstatic  was  the  joy  witti 
whlcli  this  ceremouy  was  performed— accompanied  witli 
sound  of  tnimpets— that  it  used  to  be  said,  '  Whoever  had 
not  witnessed  it  had  never  seen  rejoicing  at  all.'  [Light- 
foot.]  On  tliis  liigli  occasion,  then,  He  wlio  had  already 
drawn  all  eyes  upon  Him  by  His  supernatural  power  and 
unrivalled  teaching— "jEsrs  stood,"  probably  in  some 
elevated  position,  "  and  cried,"  fus  if  making  proclamation 
in  the  audience  of  all  the  people,  "If  any  man  thirst, 
i,ET  HIM  COME  UNTO  Me  AND  DKiNK !"  What  an  offer ! 
The  deepest  cravings  of  the  human  spirit  are  here,  as  in 
tlie  Old  Testament,  expressed  by  the  figure  of  "thirst," 
and  the  eternal  satisfaction  of  them  by  "  drinking."  To 
the  wou\an  of  Samaria  He  had  said  almost  the  same 
thing,  and  in  the  same  terms,  John  4.  i:),  14.  But  what  to 
her  was  simply  affirmed  to  her  as  a  fact,  is  here  turned 
into  a  world-wide  proclamation;  and  whereas  there,  the 
gift  by  Him  of  the  living  water  is  the  most  prominent 
idea— in  contrast  with  her  hesitation  to  give  Him  the 
perishable  water  of  Jacob's  well— here,  the  prominence 
is  given  to  Himself  as  the  Well-spring  of  all  satisfaction. 
He  had  in  Galilee  invited  all  the  weaky  and  heavy- 
laden  of  the  human  family  to  come  under  His  wing  and 
they  should  find  best  (Matthew  11.  28),  which  is  just  the 
same  deep  want,  and  the  same  profound  relief  of  it,  under 
another  and  equally  grateful  figure.  He  had  in  the  syna- 
gogue of  Capernaum  (ch.  6.)  announced  Himself,  in  every 
variety  of  form, as  "the  Bread  of  Life,"  and  as  both  able 
and  authorized  to  appease  the  "  hitnger,"  and  quench 
the  "thirst,"  of  all  that  apply  to  Him.  There  is,  and 
there  can  be,  nothing  bej'ond  that  here.  But  what  was  on 
all  those  occasions  uttered  in  private,  or  addressed  to  a 
provincial  audience,  is  here  sounded  forth  in  the  streets 
of  the  great  religious  metropolis,  and  in  language  of  sur- 
passing majesty,  simplicity,  and  grace.  It  is  just  Jehovah's 
aiicicnt  proclamation  now  sounding  forth  through  human  flesh, 

"Ho,    EVERY'    ONE    THAT    THIRSTETH,    COME    Y'E    TO    THE 
WATERS,  AND    HE  THAT   HATH    NO  MONEY' !"   (Isaiah  5.5.1.) 

In  this  light  we  have  but  two  alternatives;  either  to  say 
with  Caiaphas  of  Him  that  uttered  such  words,  "/fe  is 
guilty  of  death,"  or  falling  down  before  Him  to  exclaim 
with  Thomas,  "  My  Lord  and  my  God!"  as  tUe  Scrip- 
ture ItntU  saUl — These  words  belong  to  what  follows, 
"Out  of  Iiis  belly,  as  the  Scripture  hath  said,  shall  flow," 
&.C.,  referring  not  to  any  particular  passage,  but  to  such 
as  Isaiah  5S.  11 ;  Joel  3.  IS;  Zechariah  It.  8;  Ezekiel  47.  1-12; 
in  most  of  which  the  idea  is  th.at  of  waters  issuing  from 
beneath  the  Temple,  to  wliich  our  Lord  compares  Him- 
self and  those  who  believe  in  Him.  out  of  li Is  belly— 
t.  e.,  his  inner  man,  his  soul,  as  in  Proverbs  20.  27.  rivers 
of  livtug  ivatcr — See  on  ch.  4.  13,  14.  It  refers'  primarily 
to  tlie  copiousness,  but  indirectly  also  to  the  diffusiveness, 
of  this  living  water  to  the  good  of  others.  TUis  spake  he 
of  tUe  spirit — Who,  by  His  direct  personal  agencj%  opens 
up  this  spring  of  living  waters  in  the  human  spirit  (ch.  3. 
6),  and  by  His  indwelling  in  the  renewed  soul  ensures 
their  unfailing  flow.  tUey  that  believe,  &c. — As  the  Holy 
Ghost  is,  in  the  redemption  of  man,  entirely  at  the  service 
of  Christ,  as  His  Agent,  so  it  is  only  in  believing  connection 
with  Christ  that  any  one  "receives"  the  .Spirit.  For  the 
Holy  Ghost  *vas  not  yet  [given]— beyond  all  doubt  the 
■word  "given,"  or  some  similar  word,  is  the  right  supple- 
ment. In  ch.  16.  7  the  Holy  'Jhost  is  represented  not 
only  as  the  gift  of  Christ,  but  a  gift  the  communication  of 
which  was  dependent  upon  His  own  departure  to  the  Father. 
Now  as  Christ  was  not  yet  gone,  so  the  Holy  Ghost  was  not 
yet  given.  Jesiis  not  yet  glorified — the  word  *' glorified" 
is  here  used  advisedly,  to  teach  the  reader  not  only  that 
the  departure  of  Clirist  to  the  Father  was  indispensable  to 
the  giving  of  the  Spirit,  but  that  this  illustrious  Gift,  direct 
from  the  hands  of  tlieascended  Saviour,  was  God's  intima- 
tion to  the  world  that  He  whom  it  had  cast  out,  crucified, 
and  slain,  was  "His  Elect,  in  whom  His  soul  delighted," 
and  that  it  was  through  the  smiting  of  that  Rock  that 
the  waters  of  the  Spirit'— for  which  the  Church  was  wait- 
ing, and  with  pomp  at  the  feast  of  tabernacles  proclaim- 
142 


Ing  its  expectation— had  gushed  ft)rth   npon   a  thirsty 
world.     40-43.   Alany  .  .  .  when  they  heard  this  .  .  . 
said,  Of  a  truth,  &c.— The  only  wonder  Is  they  did  not 
all  say  it.    "But  their  minds  were  blinded."    Others, 
This  is  the  Christ— See  on  ch.  1.  21.    Shall  Clirist  come 
out  of  Galilee  .  .  .  Scripture  said  ...  of  the  seed  of 
David  and  out  of  Bethlehem,  &c. — We  accept  this  spon- 
taneous testimony  to  our  David-descended,  Bethlehem- 
born  Saviour.    Had  those  who  gave  it  made  the  inquiry 
which  the  case  demanded,  they  would  have  found  that 
Jesus  "came  out  of  Galilee"  and  "out  of  Betlilehem" 
both,  alike  in  fulfilment  of  prophecy  as  in  point  of  fact. 
(Matthew  2.  23 ;  4. 13-16.)    44-49.  woiUd  have  taken  him, 
but,  &c. — See  on  v.  30.    Then  came  the  officers — "  sent  to 
take  him,"  v.  32.    Why   not   brought   him  1— already 
thirsting  for  their  Victim,  and  thinking  it  an  easy  mat- 
ter to  seize  and  bring  Him.    Never  man  spake  like  this 
man — Noble  testimony  of  unsophisticated  men  !    Doubt- 
less they  were  strangers  to  the  profound  Intent  of  Christ's 
teaching,  but  there  was  that  in  it  which  by  its  mysterious 
grandeur  and  transparent  purity  and  grace,  held  them 
spell-bound.    No  doubt  it  was  of  God  that  they  should  so 
feel,  that  their  arm  might  be  paralyzed,  as  Christ's  hour 
was  not  come;  but  even  in  human  teaching  there  has 
sometimes  been  felt  such  a  Divine  power,  that  men  who 
came  to  kill  them  (e.  g.,  Rowland  Hill)  have  confessed 
to  all  that  they  were  unmanned,    ye  also  deceived  I — 
In  their  own  servants  this  seemed  intolerable,    any  of 
the  rulers  and  Pharisees  believed  T — "  Many  of  them" 
did,  including  Nicodemus  and  Joseph,  but  not  one  of 
these  had  openly  "confessed  him"  (ch.  12.  42),  and  this 
appeal  must  have  stung  such  of  them  as  heard  it  to  the 
quick.    But  this  people— H^,  'multitude,'  meaning  the 
ignorant  rabble.    [Pity  these  important  distinctions,  so 
marked  in  the  original  of  this  gospel,  should  not  be  also 
in  our  version.]    knoiveth  not  tlie  la-w — i.  e.,  by  school 
learning,  which  only  subverted  It  by  human  traditions. 
are  cursed — a  cursed  set  (a  kind  of  swearing  at  them,  out 
of  mingled  rage  and  scorn).    50-53.  Nicodemus— reap- 
pearing to  us  after  nearly  three  years'  absence  from  the 
history,  as  a  member  of  the  council,  probably  then  sit- 
ting.   Doth  our  la-»v,  »S:c. — A  very  proper,  but  all  too 
tame  rejoinder,  and  evidently  more  from  pressure  of  con- 
science than  any  design  to  pronounce  positively  in  the 
case.    '  The  feebleness  of  his  defence  of  Jesus  has  a  strong 
contrast  i.i  the  fierceness  of  the  rejoinders  of  the  Phari- 
sees.'   [Webster  and  Wilkinson.]    Thou  of  Galilee  r— 
in  this  taunt  expressing  their  scorn  of  the  party.    Even  a 
word  of  caution,  or  the  gentlest  proposal  to  inquire  be- 
fore condemning,  was  with  them  equivalent  to  an  es- 
pousal of  the  hated  One.    Search  .  .  .  out  of  Galilee  .  ,  . 
no   prophet— Strange !     For   had   not  Jonah  (of  Gath- 
hepher)  and  even  Elijah  (of  Thisbe)  arisen  out  of  Galilee? 
and  it  may  be  more,  of  wliom  we  have  no  record.  But  rage 
is  blind,  and  deep  prejudice  distorts  all  facts.  Yet  it  looks 
as  if  they  were  afraid  of  losing  Nicodemus,  when  they  take 
the  trouble  to  reason  the  point  at  all.    It  was  Just  because 
he  had  "searched,"  as  they  advised  him,  that  he  went  the 
length  even  that  he  did.    every  man  •went  to  Ills  own 
home— yindingr  their  plot  cotild  not  at  that  time  be  carricdirtio 
effect.    Is  your  rage  thus  Impotent,  ye  cliief  priests? 

CHAPTEE   VIII. 

Ver.  1-11.  The  Woman  Taken  in  Adultery.  1,  a. 
Jesus  Avent  unto  tlie  Mount  of  Olives — This  should 
have  formed  the  last  verse  of  the  foregoing  chapter.  'The 
return  of  the  people  to  the  inertquietandsecurity  of  their 
dwellings  (ch.  7.  53),  at  the  close  of  the  feast,  is  designedly 
contrasted  with  our  Lord's  homeless  way,  so  to  speak,  of 
spending  the  short  night,  who  is  early  in  the  morning  on 
the  scene  again.  One  cannot  well  see  why  what  is  re- 
corded in  Luke  21.  37,  38  may  not  even  thus  early  have 
taken  place ;  it  might  have  been  the  Lord's  ordinary  cus- 
tom from  the  beginning  to  leave  the  brilliant  misery  of 
the  city  every  night,  that  so  He  might  compose  His  sor- 
rowful and  interceding  heart,  and  collect  His  energies  for 
new  labours  of  love;   preferring  for   Hie  resting-place 


The  Woman  Taken  in  AdviUry 


JOHN  VIII. 


Ckritt  Justtfieth  hia  Dodriw. 


Bethany,  and  the  Mount  of  Olives,  the  scene  thus  conse- 
.'.rated  by  many  preparatory  prayers  for  His  final  humil- 
iation and  exaltation.    [Stier.]    3-6.  Scribes  ftiid  Pha- 
rlBeeg— foiled  in  their  yesterday's  attempt,  and  hoping  to 
succeed  better   in    this,     woman  ...  in  adultery  .  .  . 
Moses  commanded  .  .  .  should  be  stoned— simply  put 
to  death  (Deuteronomy  22.  22),  but  in  aggravated  cases,  at 
least  In  later  times,  this  was  probably  by  stoning  (Ezekiel 
16.  40).     but  •»vhat  sayest  tliou— hoping,  whatever  He 
might  answer,  to  put  Him  In  the  wrong:— if  He  said. 
Stone  her,  that  would  seem  a  stepping  out  of  His  provi  nee ; 
If  He  forbade  it,  that  would  hold  Him  up  as  a  relaxer  of 
the  public  morals.    But  these  cunning  hypocrites  were 
overmatched,     stooped  do^vn— It  will  be  observed  He 
was  "sitting"  when  they  came  to  Him.    wrote  wltli  his 
flnger  on  the  ground— The  words  of  our  Wanslators  in 
Italics  ("as  though  he  heard  them  not")  have  hardly  im- 
proved the  sense,  for  it  is  scarcely  probable  He  could  wish 
that  to  be  thought.    Rather  He  wished  to  show  them  His 
aversion  to  enter  on  the  subject.    But  as  this  did  not  suit 
them,  they  "continue  asking  him,"  pressing?  for  an  an- 
swer.   At  last,  raising  Himself  He  said— He  that  Is  with- 
out sin— not  meaning  sinless  altogether;  nor  yet,  guilt- 
less of  a  literal  breach  of  the  Seventh  Commandment; 
but  probably,  he  whose  conscience  acquits  him  of  any 
such  sin.    cast  a  stone— '<fte  stone,'  meaning  the  first  one 
(Deuteronomy  17.  7).    again  stooped  down  and  wrote— 
The  design  of  this  second  stooping  and  writing  on  the 
ground  was  evidently  to  give  her  accusers  an  opportunity 
to  slink  away  unobserved  by  Him,  and  so  avoid  an  ex- 
posure to  His  eye  which  they  could  ill  have  stood.    Ac- 
cordingly it  is  added— tliey  .  .  .  convicted  .  .  .  -went  out 
one  by  one  .  .  .  Jesus  left  alone — i.  e.,  without  one  of  her 
accusers  remaining;  for  it  is  added— the  woman  in  the 
midst— t.  e.,  of  the  remaining  audience.    While  the  trap 
failed  to  catch  Him  for  whom  it  was  laid,  it  caught  those 
M'ho  laid  it.    Stunned  by  the  unexpected  home-thrust, 
they  immediately  made  oflf— which  makes  the  impudence 
of  those  impure  hypocrites  in  dragging  such  a  case  before 
the  public  ej^e  the  more  disgusting.    'Woman,  &c.— What 
Inimitable  tenderness  and  grace !    Conscious  of  her  own 
guilt,  and  till  now  in  the  hands  of  men  who  had  talked 
of  stoning  her,  wondering  at  the  skill  with  wliich  her  ac- 
cusers had  been  dispersed,  and  the  grace  of  the  few  words 
addressed  to  herself,  she  would  be  disposed  to  listen,  with 
a  reverence  and  teachableness  before  unknown,  to  our 
Lord's  admonition,  "And  Jesus  said  unto  her.  Neither  do 
I  condemn  thee,  go  and  sin  no  more."    He  pronounces  no 
pardon  upon  the  woman  (like  "Thy  sins  are  forgiven 
thee"—"  Go  in  peace"),  much  less  does  He  say  that  she 
had  done  nothing  condemnable;  He  simply  leaves  the 
matter  where  it  was.    He  meddles  not  with  the  magis- 
trate's ofBce,  nor  acts  the  Judge  in  any  sense  (ch.  12.  47). 
But  in  saying  "Go  and  sin  no  more,"  which  had  been  be- 
fore said  to  one  who  undoubtedly  believed  (cli.  5. 1-4),  more 
is  probably  implied  than  expressed.    If  brouglit suddenly 
to  conviction  of  sin,  admiration  of  her  Deliverer,  and  a 
willingness  to  be  admonished  and  guided  by  Him,  this 
call  to  begin  a  new  life  may  have  carried  with  it  what 
would  ensure  and  naturally  bring  about  a  pemianent 
change.    (This  whole  narrative  is  wanting  in  some  of  the 
earliest  and  most  valuable  M.SS.,  and  those  which  have  it 
vary  to  some  extent.    The  Internal  evidence  in  its  favour 
is  almost  overpowering.     It  Is  easy  to  account  for  Its 
omission,  though  genuine;  but  if  not  so,  it  is  next  to  im- 
possible to  account  for  Its  insertion.) 

12-59.  FuRTHEa  Discourses  of  Jesus— Attempt  to 
Btone  Him.  la,  I  am  the  light  of  tlte  tvorld— As  the 
former  references  to  waicr  (ch.  4.  and  7.)  and  to  bread  (ch. 
6.)  were  occasioned  by  outward  occurrences,  so  tliis  one  to 
light.  In  "  the  Treasury  "  where  it  was  spoken  (see  on  v. 
20)  stood  two  colossal  golden  lamp-stands,  on  which  hung 
a  multitude  of  lamps,  lighted  after  the  evening  sacrifice 
(probably  every  evening  during  the  feast  of  tabernacles), 
diffusing  their  brilliancy.  It  Is  said,  over  all  the  city. 
Around  these  the  people  danced  with  great  rejoicing. 
Jfow,  as  amidst  the  festivities  of  the  water  from  Siloam 
Jesus  cried,  saying,  "If  any  man  thirst  letblm  come  unto 


me  and  drink,"  so  now  amidst  the  blaze  and  the  joyous- 
ness  of  this  illumination.  He  proclaims,  "  I  am  the  Light 
OF  the  world  "—plainly  In  the  most  absolute  sense.    For 
though  He  gives  his  disciples  the  same  title,  they  are  only 
"light  in  the  Lord"  (Ephesians  5.  8);  and  though  H«  calls 
the  Baptist  "the  burning  and  shining  light"  (or  'lamp' 
of  his  day,  ch.  5.  .So),  yet  "he  was  not  that  Light,  but  was 
sent  to  bear  witness  of  that  Light:   that  was  the  true 
Light  which,  coming  Into  the  world,  lighteth  everji  man" 
(ch.  1.  8,  9).     Under  this  magnificent  title  Messiali  was 
promised  of  old,  Isaiah  42.  6;    Malachl  4.  2,  &c.    he  tl»at 
foUotveth  me— as  one  does  a  light  going  before  him,  and 
as  the  Israelites  did  the  pillar  of  bright  cloud  In  the  wil- 
derness,   but  shall  have  the  light  of  life— the  light,  as 
of  a  new  world,  a  newly-awakened  spiritual  and  eternal 
life.    13-19.  bearestrecordof  tliyself  5  thy  record  is  not 
true— How  does  He  meet  this  specious  cavil?    Not  by  dis- 
puting the  wholesome  human  maxim  that  'self-praise  is 
no  praise,'  but  by  affirming  that  He  was  an  exception  to 
the  rule,  or  rather,  that  it  had  no  application  to  Him.    for  I 
know  whence  I  came,  and  -ivhlther  I  go,  &c. — See  on 
ch.  7.  28,  29.    Ye  Judge  after  the  flesh— with  no  spiritual 
apprehension.    1  judge  xio  man  .  .  ,  yet  if  I  Judge,  my 
judgment  Is  true,  &c.— g.  d., '  Ye  not  only  form  your  car- 
nal and  warped  judgments  of  Me,  but  are  bent  on  carry- 
ing them  into  effect;  I,  though  I  form  and  utter  my  Judg- 
ment of  you,  am  not  here  to  carry  this  Into  execution— 
that  is  reserved  to  a  future  day;  yet  the  judgment  I  now 
pronounce  and  the  witness  I  now  bear  is  not  mine  only 
as  ye  suppose,  but  His  also  that  sent  me.    (See  on  ch.  5. 
31,  32.)    And  these  are  the  two  witnesses  to  any  fact  which 
your  law  requires.'    30.  These  words  spake  he  in  the 
treasury— a  division,  so  called,  of  the  fore-court  of  the 
temple,  part  of  the  court  of  the  women  [Josephus,  Anti- 
quities, xix.  6.  2,  &c.),  which  may  confirm  the  genuineness 
of  V.  2-11,  as  the  place  where  the  woman  was  brought,    no 
man  laid  Iiands  on  him,  Ac— See  on  ch.  7.  30.    In  the 
dialogue  that  follows,  the  conflict  waxes  sharper  on  both 
sides,  till  rising  toils  climax,  they  take  up  stones  to  stone 
him.    21-35.  then  said  Jesus  again  unto  them,  I  go  my 
■*vay,  &c.— See  on  ch.  7.  34.    then  said  the  Jews,  "Will  he 
kill  himself  T— seeing  something  more  in  his  words  than 
before  (ch.  7.  35),  but  their  question  more  malignant  and 
scornful.    Ye  arc  from  beneath  ...  I  from  above— con- 
trasting Himself,  not  as  In  ch.3. 31,  simply  with  earth-bom 
messengers  of  God,  but  with  men  sprung  from  and  breathing 
an  opposite  element  irom  His,  which  rendered  it  impossible 
that  He  and  they  should  have  any  present  fellowship,  or 
dwell  eternally  together.    See  again  on  ch.  7.  34:  also  v. 
44.    If  ye  believe  not  that  I  am  he,  yc  sltall  die  in  your 
sins- They  knew  well  enough  what  He  meant.    (Mark  13. 
6,  Gr. ;  cf.  Matthew  24.  5.)    But  he  would  not,  by  speaking 
It  out,  give  them  the  materials  for  a  charge  for  which  they 
were  watching.    At  the  same  time,  one  is  Irresistibly  re- 
minded by  sucli  language,  so  far  transcending  what  is  be- 
coming in  men,  of  those  ancient  declarations  of  the  God 
of  Israel,  "  I  am  He,"  &c.    (Deuteronomy  32.  39 ;  Isaiah  43. 
10,  13;   46.  4;   48.  12.)     See  on  ch.  6.  20.    Who  art  thout— 
hoping  tlius  to  extort  an  explicit  answer;  but  they  are 
disappointed.    36,  3T.  I  have  many  tilings  to  say  and 
to  Judge  of  you;  but  He  that  sent  me  is  true,  &.c.—q.  d., 
'I  could,  and  at  the  fitting  time  will  say  and  judge  many 
things  of  you  (referring  perhaps  to  the  work  of  the  Spirit 
which  is  ioT  judgment  as  well  as  salvation,  ch.  16.  8),  but 
wliat  I  do  say  is  just  the  message  my  Father  hath  given 
rae  to  deliver.'    38-30.  W^hen  ye  have  lilted  up  the  Son 
of  man— The  plainest  intimation  He  had  yet  given  in 
public  of  the  manner  and  the  authors  of  His  death,    ye 
shall  knoM-  titat  I  am  he,  i&c. — t.  e.,flnd  out,  or  have  suf- 
ficient evidence,  how  true  was  all  He  said,  though  they 
would  be  far  from  owning  it.    the  Father  hath  not  left 
me  alone  |  for  I  do  altvays  those  things  that  please  Him, 
&c. — q.d.,  'To  you,  wlio  gnash  upon  me  with  your  teeth, 
and  frown  down  all  open  appearance  for  me,  I  seem  to 
stand  uncounlcnanced  and  alone;  but  I  havea  sympathy 
and  support  transcending  all  human  applause;  I  came 
hither  to  do  my  Father's  will,  and  In  the  doing  of  It  have 
not  ceased  to  please  Him ;  therefore  Is  He  ever  bj'  Me  with 

143 


Christ's  Answer  to  the  Jews, 


JOHN  VIII. 


who  had  Boasted  of  AoraharSn 


His  approving  smile,  His  cheering  words.  His  supporting 
arm.'    As  lie  spake  these  -words,  many  believed  on  Iiiin 

—Instead  of  wondering  at  tVils,  the  wonder  would  be  if 
words  of  such  unearthly,  surpassing  grandeur  could  be 
littered  without  captivating  some  that  heard  them.  And 
Just  as  "all  that  sat  in  the  council "  to  try  Stephen  "saw 
Ai.»/rtce"— though  expecting  nothing  butdeath— "as  ithad 
been  the  face  of  an  angel "  (Acts  6. 15),  so  may  we  suppose 
that,  full  of  tile  sweet  supporting  sense  of  His  Father's 
presence,  amidst  the  rage  and  scorn  of  the  rulers,  a  Di- 
vine benignity  beamed  from  His  countenance,  irradiated 
tlie  words  that  fell  from  Him,  and  won  over  the  candid 
"many"  of  His  audience.  31-33.  Then  said  Jesus  to 
those  wTno  believed,  If  ye  eontlnne  In  my  -tvord,  then 
nre  ye  my  disciples  Indeed,  &c.— The  impression  pro- 
duced by  the  last  words  of  our  Lord  may  have  becorne 
visible  by  some  decisive  movement,  and  here  He  takes 
advantage  of  it  to  press  on  them  "continuance"  in  the 
faith,  since  then  only  were  they  "  his  real  disciples  "  (cf. 
ch.  15.3-8),  and  then  should  they  experimentally  "know 
the  truth."  and  "by  the  truth  be  made  {spiritually)  free." 
They  ansivered  him.  We  he  Ahrahani's  seed,  and  were 
never  In  bondage  to  any  man,  &c.— Who  said  this  ?  Not 
surely  the  very  class  Just  spoken  of  as  won  over  by  His 
Divine  words,  and  exhorted  to  continue  in  them.  Most 
interpreters  seem  to  think  so;  but  it  is  hard  to  ascribe 
such  a  petulant  speech  to  the  newly-gained  disciples,  even 
in  the  lowest  sense,  much  less  persons  so  gained  as  they 
were.  It  came,  probably,  from  persons  mixed  up  with 
them  in  the  same  part  of  the  crowd,  but  of  a  very  differ- 
ent spirit.  ThepWdeof  the  Jewish  nation,  even  now  after 
centuries  of  humiliation,  is  the  most  striking  feature  of 
their  character.  'Talk  of  freedom  to  iisf  Pray  when  or 
to  whom  were  we  ever  in  bondage?'  This  bluster  sounds 
almost  ludicrous  from  such  a  nation.  Had  they  forgotten 
their  long  and  bitter  bondage  in  Egypt?  their  dreary  cap- 
tivity in  Babylon?  their  present  bondage  to  the  Roman 
yoke,  and  their  restless  eagerness  to  throw  it  off?  But 
probably  they  saw  that  our  Lord  pointed  to  something 
else— freedom,  perhaps,  from  the  leaders  of  sects  or  par- 
ties—and were  not  willing  to  allow  their  subjection  even 
to  these.  Our  Loi'd,  therefore,  tliough  He  knew  what 
slaves  they  were  in  this  sense,  drives  the  ploughshare 
somewhat  deeper  than  this,  to  a  bondage  they  little 
dreamt  of.  34,  35.  "Wliosocver  cominltteth  sin — i.  e., 
liveth  in  the  commission  of  it— (Cf.  1  John  3.  8;  Matthew  7. 
23)— Is  the  servant  of  sin- i.  e.,  the  bond-servant,  or  slave 
of  it ;  for  the  question  is  not  about  free  service,  but  Who 
are  in  bondage*  (Cf.  2  Peter  2.  19;  Revelation  6.  16.)  The 
great  truth  here  expressed  was  not  unknown  to  heatlien 
moralists;  but  it  was  applied  only  to  vice,  for  they  were 
total  strangers  to  what  in  revealed  religion  is  called  sin. 
The  thought  of  slaves  and  freemen  in  the  house  suggests  to 
our  Lord  a  wider  idea.  And  the  servant  abldeth  not  In 
the  house  for  ever,  hut  the  son  abldeth  ever — q,  d.,  '  And 
if  your  connection  with  thefamll3'of  God  be  thatof  bond- 
servants, ye  have  no  natural  tie  to  the  house ;  your  tie  is 
essentially  Mnce»'<am  and preca7-ioM».  But  the  Son's  rela- 
tionship to  the  Father  is  a  natural  and  essential  one;  it 
Is  an  indefeasible  tie;  His  abode  in  it  is  perpetual  and  of 
right :  That  is  My  relationship.  My  tie :  If,  then,  ye  would 
have  your  connection  with  God's  family  made  real,  Hght- 
ful,  permanent,  ye  must  by  the  Son  be  manumitted  and 
adopted  as  sons  and  daughters  of  the  Loi-d  Almighty.  In 
this  sublime  statement  there  is  no  doubt  a  suborai.nate  al- 
lusion to  Genesis  21. 10,  "  Cast  out  this  bondwoman  and  her 
son,  for  the  son  of  this  bondwoman  shall  not  be  heir  with  my 
son,  with  Isaac."  (Cf.  Galatlans  4.  22-30.)  37-41.  ye  seelc 
to  kill  me— He  had  said  this  to  their  face  before:  He  now 
repeats  it,  and  they  do  not  deny  it;  yet  are  they  held 
back,  as  by  some  marvellous  spell- it  was  the  awe  which 
His  combined  dignity,  courage,  and  benignity  struck  into 
them,  because  my  -word  hath  no  place  In  you — When 
did  ever  hximan  prophet  so  speak  of  His  words  7  They  tell 
us  of  "  the  word  of  the  Lord"  coming  to  them.  But  here 
is  One  who  holds  up  "His  word"  as  that  which  ought  to 
find  entrance  and  abiding  room  for  itself  in  tlie  souls  of 
all  who  hear  it.  my  father  .  .  .  your  fiithcr — See  on  v. 
144 

i 


23.  If  ye  tvere  Abraham's  children,  ye  would  do  the 
-works  of  Abraham— He  had  just  said  He  "  knew  they 
were  Abraham's  children,"  i.e.,  according  to  the  flesh; 
but  the  children  of  His  faith  and  holiness  they  were  not, 
but  the  reverse,  this  did  not  Abraham— In  so  doing  ye 
act  in  direct  opposition  to  him.  tve  be  not  bom  of  for- 
nication .  .  .  we  have  one  father,  God— meaning,  as  is 
generally  allowed,  that  they  were  not  an  illegltlmato 
race  in  point  of  religion,  pretending  only  to  be  God's  peo- 
ple, but  were  descended  from  His  own  chosen  Abraham. 
4i8,  43.  If  God  ivere  your  father,  ye  -would  love  me — 
q.  d.,  'If  ye  had  anything  of  his  moral  image,  as  children 
have  their  father's  likeness,  ye  would  love  me,  for  I  am 
immediately  of  him  and  directly  from  him.  But  "my 
speecli"  (meaning  His  peculiar  style  of  expressing  Him- 
self on  these  subjects)  is  unintelligible  to  you  because  ye 
cannot  take  in  the  truth  which  it  conveys.'  44.  Ye  are 
of  your  father  the  devil — '  This  is  one  of  the  most  deci- 
sive testimonies  to  the  objective  (outward)  personality  of 
the  devil.  It  is  quite  impossible  to  suppose  an  accom-- 
modation  to  Jewish  views,  or  a  metaphorical  form  of 
speech,  in  so  solemn  an  assertion  as  this.'  [Alford.]  the 
lu8t«  of  your  father — his  impure,  malignant,  ungodly 
propensities,  inclinations,  desires,  ye  will  do—'  are  will- 
ing to  do,'  i.  e.,  'willingly  do;'  not  of  any  blind  necessity  of 
nature,  but  of  pure  natural  inclination,  he  -was  a  mur- 
derer from  the  beginning— The  reference  is  not  to  Cain 
[as  Locke,  De  Wette,  Alford,  &c.],  but  to  Adam  [Gro- 
Tius,  Calvin,  Meyer,  Lxtthardt,  &c.].  The  death  of 
the  human  race,  in  its  widest  sense,  is  ascribed  to  the 
murderous  seducer  of  our  race,  and  abode  not  In  the 
truth— As,  strictly  speaking,  the  word  means  ^abldeth,'' 
it  has  been  denied  that  the  fall  of  Satan  from  a  former 
holy  state  is  here  expressed  [Locke,  &c.],  and  some  supe- 
rior interpreters  think  it  ox\\y  implied.  [Olshausen,  &c,] 
But  though  the/orm  of  the  thought  is  present— not  past — 
this  is  to  express  the  important  idea,  that  his  whole  cha- 
racter and  activity  are  just  a  continual  aberration  from  his 
oivn  original  truth  or  rectitude;  and  thus  his  fall  is  not  only 
the  implied  ba,ns  of  the  thought,  but  part  of  the  statement 
itself,  properly  interpreted  an-d  brought  out.  no  truth  In 
him— void  of  all  that  holy,  transparent  rectitude  which, 
as  ills  creature,  he  originally  possessed,  -w^hen  he  speak- 
eth  a  lie,  he  speaketh  of  his  o-wn — perhaps  his  own  re- 
sources, treasures.  Matthew  12.  35.  [Alford.]  (The -word 
is  plural.)  It  means  that  he  has  no  temptation  to  it  from 
without;  it  is  purely  self-begotten,  springing  from  a  nature 
which  is  nothing  but  obliquity,  the  father  of  It— t.  e.,  of 
lying:  all  the  falsehood  in  the  world  owes  its  existence 
to  him.  What  a  verse  is  this!  It  holds  up  the  devil  (1.) 
as  the  murderer  of  the  human  race;  but  as  this  is  meant 
here  in  the  more  profound  sense  of  spiritual  death,  it 
holds  him  up  (2.)  as  the  spiritual  parent  of  this  fallen 
human  family,  communicating  to  his  offspring  his  own 
evil  passions  and  universal  obliquity,  and  stimulating 
these  into  active  exercise.  But  as  there  is  "a  stronger 
than  he,"  who  comes  upon  him  and  overcomes  him 
(Luke  11.  21,  22),  it  is  only  such  as  "love  the  darkness," 
who  are  addressed  as  cliildren  of  the  devil  (Matthew  13. 
aS;  1  John  3.  8-10).  45-47.  And  because  I  tell  you  the 
truth,  ye  -vrlll  not  believe— not  although,  but  just  because 
He  did  so,  for  the  reason  given  In  tlie  former  verse.  Had 
He  been  less  true  they  would  have  hailed  Him  more 
readily,  -which  of  you  convlnceth  me  of  sin— '  Con- 
victeth,'  bringeth  home  a  charge  of  sin.  Glorious  dilem- 
ma !  '  Convict  me  of  sin,  and  reject  me :  If  not,  why  stand 
ye  out  against  my  claims?'  Of  course,  they  could  only 
be  supposed  to  impeach  His  life;  but  in  One  who  had 
already  passed  through  unparalleled  complications,  and 
had  continually  to  deal  with  friends  and  foes  of  every 
sort  and  degree,  such  a  challenge  thrown  wide  amongst 
His  bitterest  enemies,  can  amount  to  nothing  short  of  a 
claim  to  absolute  sinlessness.  48-51.  Say  -»ve  not  -well, 
That  thou  art  a  Samaritan,  and  liast  a  devil  1— What 
intense  and  virulent  scorn  !  (See  Hebrews  12.  3.)  The 
"say  we  not  well"  refers  to  ch.  7.20.  "A  Samaritan" 
nieans  more  than  '  no  Israelite  at  all :'  It  means  one  who 
pretended,  but  had  no  mannei'  of  claim  to  the  title — retort- 


Chrisfs  Anntier  to  the  Jews. 


JOHN  IX. 


One  Born  Blind  Restored  to  Sight. 


ing,  perhaps,  this  denial  of  their  true  descent  from  Abra- 
ham. Jesiia  answered,  I  have  not  a  devil — Wliat  calm 
dignity  is  here!  Verily,  "  when  reviled,  he  reviled  not 
again."  (1  Peter  2.  23.)  Cf.  Paul,  Acts  20.25,  "I  am  not 
mad,"  &c.  He  adds  not,  'Nor  am  I  a  Samaritan,' that 
He  might  not  even  seem  to  partake  of  their  contempt  for 
a  race  that  had  already  welcomed  Him  as  the  Christ,  and 
began  to  be  blessed  by  Him.  I  Honour  my  Fatlier,  and 
ye  do  disliononr  me — the  language  of  ivounded  feeling. 
But  the  interior  of  His  soul  at  such  moments  is  only  to  1)6 
seen  in  such  prophetic  utterances  as  these,  "For  thy  sake 
I  have  borne  reproach;  shame  hath  covered  my  face;  I 
am  become  &  stranger  unto  my  brethren,  an  alien  unto  my 
Ticther's  children.  For  the  zeal  of  thine  house  hath 
eaten  me  up,  and  the  repi'oachcs  of  them  that  reproached 
thee  are  fallen  upon  me."  (Psalm  69.  7-9.)  I  seeU  not 
mine  o'tvn  glorj-:  there  Is  one  that  seeketli — i.e.,  evi- 
dently, 'that  seeketli  my  glwy ;''  requiring  "all  men  to 
honour  the  Son  even  as  they  honour  the  Father;"  judi- 
cially treating  him  "  who  honoureth  not  the  Son  as  hon- 
ouring not  the  Father  that  hath  sent  Him"  (ch.  5.  23;  and 
cf.  Matthew  17. 5) ;  but  giving  to  Him  (ch.  6. 37)  such  as  will 
yet  cast  their  cro'Nvns  before  His  throne,  in  whom  He 
"■shall  see  of  the  travail  of  his  soul,  and  be  satisfied." 
(Isaiah  53.  11.)  51.  If  a  man  keep  iny  saying,  Jie  sliall 
never  see  death  — Partly  thus  vindicating  His  lofty 
claims  as  Lord  of  the  kingdom  of  life  everlasting,  and, 
at  the  same  lime,  holding  out  even  to  His  revilers  the 
sceptre  of  grace.  The  word  "  keep"  is  in  harmony  vrith  v. 
31,  "If  ye  continue  In  my  word,"  expressing  the  perma- 
nency, as  a  living  and  paramount  principle,  of  that  faith 
to  which  He  referred :  "Never  see  death"  though  virtually 
uttered  before  (ch.  .5.  24;  C.  40,  47,  51),  is  the  strongest  and 
most  naked  statement  of  a  very  glorious  truth  yet  given. 
(In  ch.  11.  26  it  is  repeated  in  nearly  identical  terms.) 
5!2,  53.  then  said  tlie  Jc^vs  unto  him,  Now -«ve  kno^v 
that  thon  hast  a  devil,  &c. — 'Thou  art  now  self-con- 
victed; only  a  demoniac  could  speak  so;  the  most  illus- 
trious of  our  fathers  are  de.ad,  and  thou  promisest  ex- 
emption from  death  to  any  one  who  will  keep  Thy  saying  ! 
pray,  who  art  Thou?'  54-56.  If  I  honour  myself,  my 
honour  Is  nothing,  &c. — See  on  ch.  5. 31,  &c.  I  should  toe 
a  liar  like  unto  you— now  rising  to  the  summit  of  holy, 
naked  severity,  thereby  to  draw  this  long  dialogue  to  a 
head.  Atoraham  rejoiced  to  see  my  day,  <fec.— '  exulted,'  or 
'exceedingly  rejoiced  that  he  should  see,' he  'exulted  to  see' 
It,  i.  e.,  by  anticipation.  Nay,  he  saw  it  and  ■^vas  glad — 
he  actually  beheld  It,  to  his  joy.  If  this  mean  no  more 
than  that  he  had  a  prophetic  foresight  of  the  gospel-day 
— the  second  clause  just  repeating  the  first— how  could  the 
Jews  understand  our  Lord  to  mean  that  He  "  had  seen 
Abraham?"  And  if  it  mean  that  Abraham  was  then  be- 
holding, in  his  disembodied  spirit,  the  incarnate  Messiah 
[Stier,  Alford,  &c.],  the  words  seem  very  unsuitable  to 
express  it.  It  expresses  something  pas?— "he  saw  my 
day,  and  ivas  glad,"  i.  e.,  surely  while  he  lived.  He  seems 
to  refer  to  the  familiar  intercourse  which  Abraham  had 
Willi  Ood,  who  is  once  and  again  in  the  history  called 
"  the  Angel  of  the  Lord,"  and  whom  Christ  here  identifies 
with  Himself.  On  those  occasions,  Abraham  "saw  Me." 
[OUSIIATJ.SEX,  though  he  thinks  the  reference  is  to  some 
unrecorded  scene.]  If  this  be  the  meaning,  all  that  follows 
is  quite  natural.  57-59.  Then  said  the  Jews  unto  him, 
Tliou  art  not  yet  flfty  yean  old— 'No  inference  can  be 
drawn  from  this  as  to  the  age  of  our  Lord  at  the  time  as 
man.  Fifty  years  was  with  the  Jews  the  completion  of 
manhood.'  [Alford.]  and  hast  tlion  seen  Abraham! 
— He  had  said  Abraham  saw  Him,  as  being  his  peculiar 
privilege.  They  give  the  opposite  turn  to  it— "Hast  thou 
seen  Abraham  f"  as  an  honour  too  great  for  Him  to  pre- 
tend to.  Before  Abraham  tvas,  I  am— The  words  ren- 
dered "  was"  and  "  am"  are  quite  difl'trent.  The  one  clause 
means,  '  Aliraham  was  brought  into  being;'  the  other,  'I 
exi.it.'  Tlie  statement  therefore  is  not  thai  Chritt  cameinto 
existence  before  A  braham  did  (as  Arlans  nfllrm  is  the  mean- 
ing), but  that  He  never  came  into  being  at  all,  but  existed 
belore  Al)raham  liad  a  being;  in  other  words,  existed  be- 
fore crccUion,  or  eternally,  as  ch.  1.  1.    In  that  sense  the  Jexct 

57 


plainly  understood  Jiim,  since  "  then  took  they  up  stones  to 
cast  at  him,"  just  as  they  had  before  done  when  they  saw  that 
He  made  Himself  equal  with  God,  ch.  5. 18.  hid  himself— 
See  on  Luke  4.  30. 

CHAPTER    IX. 

Ver.  1-41.  The  Opening  of  the  Eyes  of  One  Bobn 
Blind,  and  what  Followed  on  it.  1-5.  As  Jesus 
passed  by,  lie  sa-w  a  man  wliich  was  blind  from  birth 

—and  wlio  "sat  begging,"  r.  8.  -who  did  sin,  this  man 
or  his  parents,  that  lie  was  bom  blind,  &c. — not  in  a 

former  state  of  existence,  in  which,  as  respects  the  wicked, 
the  Jews  did  not  believe;  but,  perhaps,  expressing  loosely 
that  sin  somewhei'e  had  surely  been  the  c.tuse  of  this 
calamity.  Neither  this  man,  Ac. — q.  d.,  'The  cause  was 
neither  in  himself  nor  his  parents,  but,  in  order  to  the 
manifestation  of  "the  works  of  God,"  in  his  cure.'  I 
must  work  the  works  of  Him  that  sent  me,  &c. — a 
most  interesting  statement  from  the  mouth  of  Christ; 
intimating,  (1.)  that  He  had  a  precise  work  to  do  upon 
earth,  with  every  particular  of  it  arranged  and  laid  out  to 
Him ;  (2.)  that  all  He  did  upon  earth  was  just  "  the  works 
of  God"— particularly  "going  alwut  doing  good,"  though 
not  exclusively  by  miracles;  (3.)  that  each  work  had  its 
precise  ^iwe  and /);aee  in  His  programme  of  instructions, 
so  to  speak;  hence,  (4.)  that  as  His  period  for  work  had 
definite  tennination,  so  by  letting  any  one  service  pass 
by  its  allotted  lime,  the  whole  would  be  disarranged, 
n»arred,  and  driven  beyond  its  destined  period  for  com- 
pletion ;  (5.)  that  He  acted  ever  under  the  impulse  of  these 
considerations,  as  man—"  tlie  night  coineth  when  no  man 
(or  no  one)  can  work."  What  lessons  are  here  for  others, 
and  what  encourngemeut  from  such  Example!  As  long 
as  I  am  in  the  world,  I  am  the  llglit  of  the  >vorld,  &c. 
— not  as  if  He  would  cease,  after  that,  to  be  so;  but  that 
He  must  make  full  proof  of  His  fidelity  while  His  earthly 
career  lasted  by  displaying  His  glory.  'As  before  tlie 
raising  of  Lazarus  (ch.  11.25),  He  announces  Himself  as  the 
Resurrection  and  the  Life,  so  now  He  sets  Himself  forth 
as  the  source  of  the  archetypal  spiritual  light,  of  which 
the  natural,  now  about  to  be  conferred,  is  only  a  deriva- 
tion and  symbol.'  [Alfokd.]  6,  7.  he  spat  on  the 
ground,  and  made  clay  .  .  .  and  anointed  the  eyes  of 
the  blind  man,  Ac— These  operations  were  not  so  in- 
congruous in  their  nature  as  might  appear,  though  it 
were  absurd  to  imagine  that  they  contributed  in  the 
least  degree  to  the  effect  which  followed.  (See  on  Mark 
6.  13;  and  7.  33,  34.)  Go,  wash  in  Siloam  .  .  .  which 
is,  Sent,  &c.— (See  2  Kings  5.  10,  14.)  As  the  prescribed 
action  was  purely  symbolical  in  its  design,  so  in  connec- 
tion with  it  the  Evangelist  notices  the  symbolical  name  of 
the  pool  as  in  this  case  bearing  testimony  to  him  who  was 
sent  to  do  what  it  only  symbolized.  (See  Isaiah  8.  6,  where 
this  same  pool  is  used  figuratively  to  denote  "  the  streams 
that  make  glad  the  city  of  God,"  and  which,  humble 
though  they  be,  betoken  a  present  God  of  Israel.)  8-15.  Tlie 
neighbours  therefore  .  .  .  said.  Is  not  this  he  that  sat 
and  begged— Here  are  a  number  of  details  to  identify 
the  newly-seeing  with  the  long-known  blind  beggar. 
they  brought  to  the  Pharisees— sitting  probably  in 
council,  and  chiefly  of  that  sect  (ch.  7.  47,  48).  10, 17.  this 
man  is  not  of  God,  &c.— vSee  on  ch.  5.  9,  16.  Others  said, 
Ac- as  Nicodemus,  and  Joseph,  the  blind  man  said, 
He  is  a  prophet— rightly  viewing  the  miracle  as  but  a 
"sign"  of  his  prophetic  commission.  18-83.  the  Je-wa 
did  not  believe  he  had  been  born  blind  .  .  .  till 
they  called  the  parents  of  him  that  had  received  hU 
sight— Foiled  by  the  testimony  of  the  young  man  him- 
self, they  hope  to  tlirow  doubt  on  the  fact  by  close  ques- 
tioning his  parents,  who,  perceiving  the  snare  laid  for 
them.  Ingeniously  escape  it  by  testifying  simply  to  the 
Identity  of  their  son,  and  his  birth-blindness,  leaving  it 
to  himself,  as  a  competent  witness,  to  speak  to  the  cure. 
They  prevaricated,  however,  in  saying  they  "knew  not 
who  had  opened  his  eye*,"  for  "they  feared  the  Jews," 
who  had  come  to  an  unders'tandiag  (probably  after  wliat 
Is  recorded,  ch.  t.  50,  Ac,  b'lt  by  this  time  pretty  well 

145 


The  Restored  Man  Confesseth  Jesus. 


JOHN  X. 


Christ  the  Good  She-phert). 


known),  ihat  whoever  owned  him  as  the  Christ  should  be 
put  out  of  the  synagogue— 1.  e.,  not  simply  excluded,  but 
excommnnicated.    34-34:.  Give  God  the  praise,  wc  kiio%v 
tliat  tills  man  Is  a  sinner— not  wishing  him  to  own,  even 
to  the  praise  of  God,  that  a  miracle  had  been  wrought 
upon  him,  but  to  show  more  regard  to  the  honour  of  God 
than  ascribe  any  such  act  to  one  who  was  a  sinner.    He 
ansTKercd  and  said,  Whether  a  sinner  or  no,  etc. — Not 
that  the  man  meant  to  insinuate  any  doubt  in  his  own 
mind  on  the  point  of  his  being  "a  sinner,"  but  as  his 
opinion  on  such  a  point  would  be  of  no  consequence  to 
others,  he  would  speak  only  to  what  he  knetc  an /act  in  his 
own  case,    then  said  they  again,  "Vl^hat  did  lie  to  the'e, 
«fcc.— hoping  by  repeated  questions  to  ensnare  him,  but 
the  youth  is  more  than  a  match  for  them.    I  have  told 
yow  already  .  .  .  will  ye  also  he  Ills  disciples'! — In  a 
vein  of  keen  irony  he  treats  their  questions  as  those  of 
anxious  inquirers,  almost  readj' for  discipleship!    Stung 
by  this,  thej^  retort  upon  himas  the  disciple  (and  here  they 
plainly  wore  not  wi-ong);  for  themselves,  they  fall  back 
upon  Moses;  about  him  there  could  be  no  doubt;  but  who 
knew  about  this  upstart?    The  man  answered,  Herein 
is  a  marvellous  tiling,  tliat  ye  Itno^v  not  from  Avhence 
he  Is,  and  yet  he  Iiath  opened  mine  eyes,  &e.— He  had  no 
need  to  say  another  word ;  but  waxing  bolder  in  defence  of 
his  Benefactor,  and  his  views  brightening  by  the  very 
courage  which  it  demanded,  he  puts  it  to  them  hoAV  they 
could  pretend  inability  to  tell  whether  one  who  opened  the 
eyes  of  a  man  born  blind  was  "of  God"  or  "a  sinner"— 
from  above  or  from  beneath— and  proceeds  to  argue  the 
case  with  remarkable  power.    So  irresistible  was  his  ar- 
gument that  their  rage  burst  forth  in  a  speech  of  intense 
Pharisaism,  'Thou  wast  altogether  born  in  sins,  and  dost 
tiiou  teach  us"!— thou,  a  base-born,  uneducated,  impudent 
youth,  teach  zm,  the  trained,  constituted,  recognized  guides 
of  the  people  in  the  things  of  God!    Out  upon  thee!'    they 
cast  him  out— judicially,  nodoubt,  as  well  as  in  fact.    The 
allusion  to  his  being  "  born  in  sins"  sfeems  a  tacit  admission 
of  his  being  blind  from  birth— the  very  thing  they  had  been 
so  unwilling  to  own.    But  rage  and  enmity  to  trutli  are 
seldom  consistent  in  their  outbreaks.    The  friends  of  this 
excommunicated  youth,  crowding  around  him  with  their 
sympathy,  would  probably  express  surprise  tliat  One  who 
could  work  such  a  cure  should  be  unable  to  protect  his 
patient  from  the  persecution  it  had  raised  against  him,  or 
should  possess  the  power  without  using  it.    Nor  would  it 
be  wonderful  if  such  thoughts  should  arise  in  the  youth's 
own  mind.    But  if  they  did,  it  is  certain,  from  what  fol- 
lows, that  they  made  no  lodgment  there,  conscious  as  he 
was  that  "  whereas  he  was  blind,  now  he  saw,"  and  satis- 
fied that  if  his  Benefactor  "were  not  of  God  he  could  do 
nothing"  (v.  33).    There  was  a  M'ord  for  him  too,  which,  if 
whispered  in  his  ear  from  the  oracles  of  God,  would  seem 
expressly  designed  to  describe  his  case,  and  prepare  him 
for   the   coming    interview   with   his   gracious    Friend. 
"Hear  the  word  of  the  Lord,  ye  that  tremble  at  His  word. 
Your  brethren  that  hated  you,  that  cast  you  out /or  my  name's 
sake,  said.  Let  the  Lord  be  glori/led ;  but  He  shall,  appeak 
TO  YOUR  JOY,  and  they  shall  be  ashamed'''  (Isaiah  66. 5).  But 
how  was  He  engaged  to  whom  such  noble  testimony  had 
been  given,  and  for  whom  such  persecution  had  been 
borne  ?   Uttering,  perhaps,  in  secret,  "  with  strong  crying 
and  tears,"  the  words  of  the  prophetic  psalm,  "Let not 
them  that  wai  t  on  thee,  O  Lord  God  of  hosts,  be  ashamed  for 
my  sake;  let  none  that  seek  thee  be  confounded  for  my 
eake,  O  God  of  Israel;  because- for  thy  sake  I  have  borne 
reproach  .  . .  and  the  reproaches  of  them  that  reproached 
thee  are  fallen  upon  me"  (Psalm  69.  6,  7,  9).    35-3S.  Jesus 
heard— 4.  e.,  by  intelligence  brought  Him — that  they  had 
cast  out  the  youth;  and  when  He  had  found  him — by 
accident?     Not  very  likely.     Sympathy  in  that  breast 
could  not  long  keep  aloof  fronr  its  object.    He  said  unto 
him,  Dost  tliou  believe  in  the  Son  of  God  1— A  question 
stretching  purposely  beyond  his  present  attainments,  in 
order  the  more  quickly  to  lead  him— in  his  present  teach- 
able frame— into  the  highest  truth.    He  aus%vered  and 
Raid,  AVho  is  He,  Lord,  that  I  may  helieve  on  HlmT — 
'His  reply  is  affirmative,  and  believing  by  anticipation, 
146 


promising  faith  as  soon  as  Jesus  shall  say  who  He  is.' 
[Stier.]  Jesus  said  unto  htm,  Thou  hast  both  seen 
Him— the  new  sense  of  sight  having  at  that  moment  Its 
highest  exercise,  in  gazing  upon  "  the  Light  of  the  world." 
He  said,  Lord,  I  believe:  and  he  %%-orshlpped  Him — a 
/aith  and  a  worship,  beyond  doubt,  meant  to  express  far 
more  than  he  would  think  proper  to  any  human  "  proph- 
et" (v.  17)— the  unstudied,  resistless  expression,  probably 
of  SUPREME  faith  and  adoration,  though  without  the  full 
understanding  of  what  that  implied.  39-41.  Jesus  said 
— perhaps  at  the  same  time,  but  after  a  crowd,  including 
some  of  the  skeptical  and  scornful  rulers,  had,  on  seeing 
Jesus  talking  with  the  healed  youth,  hastened  to  the  spot. 
that  they  which  see  not  might  see,  &c. — Rising  to  that 
sight  of  which  the  natural  vision  communicated  to  the 
youth  was  but  the  symbol.  (See  on  v.  5,  and  cf.  Luke  A.  IS.) 
that  they  which  see  might  be  made  blind— judicially 
Incapable  of  apprehending  and  receiving  the  truth,  to 
which  they  have  wilfully  shut  their  eyes,  are  -we  blind 
also'! — We,  the  constituted,  recognized  guides  of  the  peo- 
ple in  spiritual  things?  pride  and  rage  prompting  the 
question.  If  ye  -were  blind- wanted  light  to  discern  My 
claims,  and  only  waited  to  receive  it — ye  should  have 
no  sin— none  of  the  guilt  of  shutting  out  the  light,  ye 
say,  "We  see  ;  therefore  your  sin  remalueth — Your  claim 
to  possess  light,  while  rejecting  Me,  is  that  which  seals 
you  up  in  the  guilt  of  unbelief. 

CHAPTER    X. 

Ver.  1-21.  The  Good  Shepherd.  This  discourse  seems 
plainly  to  be  a  continuation  of  the  closing  verses  of  ch.  9. 
The  figure  was  familiar  to  the  Jewish  ear,  from  Jeremiah 
23. ;  Ezeklel  34. ;  Zechariah  11.,  &c.  '  This  simple  creature 
(the  sheep)  has  this  special  note  among  all  animals,  that 
it  quickly  hears  the  voice  of  the  shepherd,  follows  no  one 
else,  depends  entirely  on  him,  and  seeks  help  from  him 
alone — cannot  help  itself,  but  is  shut  up  to  another's  aid.' 
[Luther  in  Stier.]  1,  3.  he  that  entereth  not  in  by  the 
door— the  legitimate  way  (without  saying  what  that  was, 
as  yet),  into  the  sheep-fold— the  sacred  enclosure  of 
God's  true  people,  cllmbeth  up  some  other  -way — not 
referring  to  the  assumption  of  ecclesiastical  ofHce  without 
an  external  call,  for  those  Jewish  rulers,  specially  aimed 
at,  had  this  (Matthew  23.2),  but  to  the  want  of  a  true 
spiritual  commission,  the  seal  of  heaven  going  along  with 
the  outward  authority ;  it  is  the  assumption  of  the  spirit- 
ual guidance  of  the  people  ivithout  this  that  Is  meant,  lie 
that  entereth  In  by  the  door  Is  the  shepherd  of  the 
sheep— a  true,  divinely-recognized  shepherd.  3.  to  him 
the  porter  openeth—i.  e.,  right  o/ /ree  access  is  given,  by 
order  of  Him  to  whom  the  sheep  belong;'  for  it  is  better 
not  to  give  the  allusion  a  more  specific  interpretation. 
[Calvin,  Meyer,  Luthardt.]  and  the  sheep  Iicar  hla 
voice— This  and  all  that  follows,  though  it  admits  of  Im- 
portant application  to  every  faithful  shepherd  of  God's 
flock,  is  in  its  direct  and  highest  sense  true  only  of  "the 
great  Shepherd  of  the  sheep,"  who  In  the  first  five  verses 
seems  plainly,  under  the  simple  character  of  a  true  shep- 
herd, to  be  drawing  His  own  portrait.  [Lampe,  Stier, 
•fcc]  7-14,  I  am  the  door  of  the  sheep — i.  e.,  the  ivay  in 
to  the  fold,  with  all  blessed  privileges,  both  for  shepherds 
and  sheep  (cf.  ch.  14.  C;  Ephesians  2.18).  All  that  ever 
came  before  me — the  false  prophets;  not  as  claiming  the 
prerogatives  of  Messiah,  but  as  perverters  of  the  people 
from  the  way  of  life,  all  pointing  to  Him.  [Olshausen.] 
the  sheep  did  not  hear  them — the  instinct  of  their 
divinely-taught  hearts  preserving  them  from  seducers, 
and  attaching  them  to  the  heaven-sent  prophets,  of 
whom  it  is  said  that  "the  Spirit  of  Christ  was  in  them  " 
(1  Peter  1. 11).  by  me  if  any  man  enter  In — whether  shep- 
herd or  sheep,  shall  be  saved— the  great  object  of  the 
pastoral  office,  as  of  all  the  Divine  arrangements  towards 
mankind,  and  shall  go  In  and  out  and  find  pasture-^ 
in,  as  to  a  place  of  sa/ety  and  repose ;  out,  as  to  "green  pas- 
tures and  still  waters"  (Psalm  23.  2)  for  nourishment  and 
refreshing,  and  all  this  only  transferred  to  another  clime, 
and  enjoyed  In  another  manner,  at   the  close   of  this 


Otn'st  the  Good  Shepherd. 


JOHN  X. 


Discourse  at  the  Feast  of  Dedication, 


earthly  scene.  (Revelation  7. 17.)  I  am  come  that  tHey 
might  have  life,  and  more  abniidaiitly — not  merely  to 
preserve  but  impart  life,  and  communicate  it  in  rich  and- 
unfailing  exuberance,  Whataclaim!  Yet  it  is  only  an 
eclio  of  all  His  teaching;  and  He  who  uttered  tliese  and 
lilie  Avords  must  be  either  a  blasphemer,  all  worthy  of  the 
deatli  He  died,  or  "  God  with  us" — there  can  he  no  middle 
course.  I  am  the  good  Shepherd — empliatically,  and,  in 
the  sense  intended,  exclusively  so.  (Isaiali  -JO.  11 ;  Ezekiel 
34.  2.3;  37.  24;  Zechariah  13.  7.)  the  good  shepherd  glvcth 
his  life  for  the  8hcei> — Though  this  may  he  said  of  literal 
shepherds,  who,  even  for  their  brute  flock,  have,  like 
David,  encountered  "the  lion  and  the  hear"  at  the  risk  of 
their  own  lives,  and  still  more  of  faithful  pastors  who, 
like  the  early  bishops  of  Rome,  have  been  the  foremost 
to  brave  the  fury  of  their  enemies  against  the  flock  com- 
mitted to  their  care;  yet  here,  beyond  doubt,  it  points  to 
the  struggle  which  was  to  issue  in  tlie  willing  surrender 
of  the  Redeemer's  own  life,  to  sa.ve  His  sheep  from  de- 
struction, an  liireling . . .  ■whose  own  the  sheep  are  not 
— who  has  no  property  in  them.  By  this  Ho  points  to  His 
own  peculiar  relation  to  the  sheep,  tlie  same  as  His 
Father's,  the  great  Proprietor  and  Lord  of  the  flock, 
who  styles  Him  "My  Sheplierd,  the  Man  that  is  in}/ 
Fellow"  (Zechariah  13.  7),  and  though  faithful  unrter- 
shepherds  are  so  in  their  blaster's  interest,  that  they 
feel  a  measure  of  His  own  concern  for  their  charge, 
the  language  is  strictly  applicable  only  to  "  the  Son 
over  His  own  house."  (Hebrews  3.  6.)  seeth  the  -wolf 
coming— not  the  devil  distinctively,  as  some  take  it  [Stier, 
Alford,  &c.],  but  generally  whoever  comes  upon  the 
flock  with  hostile  intent,  in  whatever  form:  though  tlie 
wicked  one,  no  doubt,  is  at  the  bottom  of  such  movem.ents. 
[LUTHARDT.]  I  am  the  good  Shepherd,  and  IciioAV  my 
sheep— in  the  peculiar  sense  of  2  Timothy  2. 19.  am  knotvn 
of  mine- the  soul's  response  to  the  voice  that  has  in- 
wardly and  efficaciously  called  it;  for  of  tliis  mutual 
loving  acquaintance  ours  is  the  effect  of  His.  'The  Re- 
deemer's knowledgeof  us  is  the  ac<ife element,  penetrating 
us  with  His  power  and  life ;  that  of  believers  is  the  passive 
principle,  the  reception  of  His  life  and  light.  In  this  re- 
ception, however,  an  assimilation  of  the  soul  to  the  sub- 
lime Object  of  its  knowledge  and  love  takes  place;  and 
thus  an  activity,though  a  derived  one,  is  unfolded,  which 
shows  itself  in  obedience  to  His  commands.'  [Olsiiausen.] 
From  this  mutual  knowledge  Jesus  rises  to  another  and 
loftier  reciprocity  of  knowledge.  15-18.  A«  my  Fatlier 
kno-^veth  me,  even  so  Uno-»v  I  the  Father— What  clai  m 
to  absolute  equality  with  tlie  Father  could  exceed  this? 
(See  on  lilatthew  U.  27.)  and  I  lay  down  my  life  for  the 
sheep— How  sublime  this,  immediately  following  the  lofty 
claim  of  tlie  preceding  clause!  'Tis  the  riches  and  the 
poverty  of  "  the  Word  made  flesh" — one  glorious  Person 
reaching  at  once  up  to  the  Throne  and  down  even  to  the 
dust  of  deatli,  "  tliat  we  might  live  through  Him."  A  can- 
did interpretation  of  the  words,  "for  the  sheep,"  ought  to 
go  far  to  establish  the  special  relation  of  the  vicarious 
death  of  Clirist  to  the  Churcli.  other  sheep  I  liave,  not 
of  tlkid  fold:  titcm  also  I  must  hring— He  means  the 
perishing  Gentiles,  already  Hut  "sheep"  in  the  love  of  His 
heart  and  the  purpose  of  His  grace  to  "  brinr/  them"  in  due 
time,  they  altull  hear  my  voice— T/i/s  is  not  the  language 
of  mo- e  foresight  that  tliey  would  believe,  but  the  expression  of 
a  purpose  to  draw  them  to  Himself  by  an  inward  and  effica- 
cious call,  which  would  infallibly  issue  in  their  spontaneous 
accession  to  Him.  and  there  shall  be  oi»e  fold— ratlier 
'one  flock'  (for  the  word  for  'fold,' as  in  the  foregoing 
verses,  is  quite  diflerent).  Therefore  doth  my  Father 
love  me,  because  I  lay  do^vn  my  life,  &c.— .\s  the  highest 
act  of  the  Son's  love  to  the  Fatlier  was  the  laying  down 
of  His  life  for  the  sheep  at  His  "commandment,"  so  the 
leather's  love  to  Him  as  His  incarnate  Son  reaches  its  con- 
summation, and  fluds  its  highest  Justiflcallon,  in  that 
sublimest  and  most  atloctlng  of  all  acts,  tliat  I  might 
take  it  again— His  resurrectlon-llfe  Ijeing  indispensable 
to  the  accomplishment  of  the  fruit  of  Ills  death.  No  man 
taketh  my  life  from  me,  but  I  lay  it  do-vvn  myself  i  I 
have  potrer  to  lay  it  down,  and  I  liave  power  to  take 


It  again— It  is  Irupossible  for  language  more  plainly  and 
emphatically  to  express  the  absolute  voluntariness  of 
Christ's  death,  such  a  voluntariness  as  it  would  be  mani- 
fest presumption  in  any  mere  creature  to  affirm  of  his  own 
deatli.  It  is  beyond  all  doubt  the  language  of  One  who 
was  conscious  that  His  life  was  His  own  (which  no  crea- 
ture's is),  and  therefore  His  to  surrender  or  retain  at  will. 
Here  lay  the  glory  of  His  sacrifice,  that  it  was  purely  vol- 
untarily. The  claim  of  "  power  to  take  it  again"  is  no  less 
important,  as  showing  that  Plis  resurrection,  though  as- 
cribed to  the  Father,  in  the  sense  we  sliall  presently  see, 
was  nevertheless  His  own  assertion  of  His  own  rigid  to  life  as 
soon  as  the  purposes  of  His  voluntary  deatli  were  accom- 
plislied.  Tills  commandment — to  "lay  down  His  life, 
that  He  might  take  it  again."  have  I  received  of  my 
Father— So  that  Ciirist  died  at  once  by  "  command"  of  His 
Father,  and  by  such  a  voluntary  obedience  to  that  com- 
man<l  as  bus  made  Him  (so  to  speak)  inflnitely  dear  to  the 
Fatlu-r.  The  necessity  of  Clirist's  death,  in  the  light  of 
these  profound  sayings,  must  be  manifest  to  all  but  the 
superficial  student.  19-31.  tliere  was  a  division  again 
among  the  Jews  for  tlicse  sayings — the  light  and  the 
darkness  revealing  tlieraselves  with  increasing  clearness 
in  the  sejiaration  of  the  teaciiable  from  the  obstinately 
prejudiced.  The  one  saw  in  Him  only  "a  devil  and  a 
madman ;"  tlie  other  revolted  at  the  thought  that  such 
words  could  come  from  one  possessed,  and  sight  be  given 
to  tlie  blind  by  a  demoniac ;  showing  clearly  that  a  deeper 
impression  had  been  made  upon  them  than  their  words 
expressed. 

22-42.  Discourse  at  the  Feast  of  Dedication— From 
THE  Fury  of  his  Exemies  Jesus  escapes  beyond  Jor- 
dan, AVHERE  JIANY  BELIEVE  ON  Hl3I.  33,  33.  It  -^vas 
.  .  .  the  feast  cf  dedication  —  Celebrated  rather  more 
than  two  months,  after  tlie  feast  of  tabernacles,  during 
whicli  intermediate  period  our  Lord  seems  to  have  re- 
mained in  the  neiglibourhood  of  Jerusalem.  It  was  in- 
stituted bj' Judas  INlaccabeus,  to  commemorate  the  puri- 
fication of  tiie  temple  from  tlie  profanations  to  wliieh  it 
had  been  subjected  by  Antiochus  Epiphanes  (b.  c.  165), 
and  kept  for  eiglit  days,  from  the  2.5th  Cliisleu  (December), 
the  day  on  which  Judas  began  the  first  joyous  celebration 
of  it.  (1  Maccabees  4.  52,  5fl,  59;  and  Josephus,  Antiquities. 
xii.  7.  7.)  it  ■was  winter — implying  some  inclemency. 
Therefore  Jesus -^valked  in  Solomon's  porch — for  shelter. 
This  portico  was  ou  the  east  side  of  tlie  temple,  and  Jose- 
phus says  it  was  part  of  tlie  original  structure  of  Solomon. 
\_Antiquitics,  xx.  9. 7.]  341.  then  came  the  Je'ws — the  rulers. 
(See  on  ch.  1. 10.)  iio-vv  long  dost  tliou  make  us  to  doubt 
— "hold  us  in  suspense"  (uiarg.).  If  thon  be  tlie  Christ, 
tell  us  plainly- But  when  the  plainest  evidence  of  it  was 
resisted,  what  weiglit  could  a  mere  assertion  of  it  have? 
35,  3G.  Jesus  answered  them,  I  told  you— i.  e.,  in  sub- 
stance, what  I  am  (e.  g.  ch.  7.  37.  3S ;  8.  12,  35,  36,  5.8.)  ye 
believe  not,  because  ye  are  not  of  my  sheep,  as  I  said- 
referring  to  tlie  whole  strain  of  the  Parable  of  tlie  Sheep, 
V.  1,  &c.  37-30.  My  slieeij  liear  my  voice,  etc.— (See  on  v. 
8.)  I  give  unto  them  eternal  life— not  "  will  give  them ;" 
for  it  is  a  present  gift.  (See  on  ch.  3,  30 ;  5.  24.)  It  is  a  very 
grand  utterance,  couched  in  the  language  of  majestic  au- 
thority. My  Fatlier,  -whicli  gave  tliem  me— (See  on  ch. 
6.  37-39.)  is  greater  than  all— with  whom  no  adverse 
power  can  contend.  It  is  a  general  expi-ession  of  an  ad- 
mitted trutli,  and  what  follows  shows  for  what  purpose  it 
was  uttered,  "and  none  is  able  to  pluck  them  out  of  my 
Father's  hand."  The  impossibility  of  true  believers  being 
lost,  in  tlie  midst  of  all  the  temptations  wliicli  they  may 
encounter,  does  not  consist  in  their  fidelity  and  decision, 
but  is  founded  upon  the  power  of  God.  Here  the  doctrine 
of  predestination  is  presented  in  its  sublime  and  sacred 
aspect;  there  is  a  predestination  of  the  holy,  whicli  is 
taught  from  one  end  of  the  Scriptures  to  the  other;  not, 
Indeed,  of  such  a  nature  that  an  "  irresistible  grace"  com- 
pels the  opposing  will  of  man  (of  course  not),  but  so  that 
tliat  will  of  man  whicli  receives  and  loves  the  commands 
of  God  is  produced  only  by  God's  grace.  [Olshausen— a 
testimony  all  the  more  valuable,  being  glVen  In  spite  of 
Lidheran  prej  udlce.]   I  and  my  Father  arc  one— Our  lau* 

147 


Jehux  Proves  Himself  to  be  the  Son  of  God. 


JOHN  XL 


Lazarus  Raised  from  Uie  Dead. 


guage  admits  not  of  the  precision  of  the  original  in  this 
great  saying.  "Are"  is  in  the  masculine  gender—"  we  (two 
persons)  are;"  while  "one"  is  neuter — "one  thing."  Per- 
naps  "one  interest"  expresses,  as  nearly  as  may  be,  the 
purport  of  the  saying.  There  seemed  to  be  some  contra- 
diction between  His  saying  they  had  been  given  by  His 
Father  into  His  own  hands,  out  of  which  they  conld  not 
be  plucked,  and  then  saying  that  none  could  pluck  them 
out  of  His  Father's  hands,  as  if  they  had  not  been  given 
out  of  tliem.  '  Neither  they  have,'  says  He ;  '  though  He  has 
given  them  to  me,  they  are  as  much  in  His  own  almighty 
hands  as  ever— they  cannot  be,  and  when  given  to  me  they 
are  not,  given  away  from  Himself;  for  He  and  I  have 
ALii  IN  COMMON.'  Thus  it  wlU  be  seen,  that,  though  one- 
ness of  essence  is  not  the  precise  thing  here  affirmed, 
that  truth  is  the  basis  of  tvhat  is  affirmed,  without  whicli 
It  would  not  be  true.  And  Augustin  was  right  in  saying 
the  "We  are"  condemns  the  SabelUans  (who  denied  the 
distinction  of  Persons  in  the  Godhead),  while  tlie  "  one"  (as 
explained)  condemns  the  Arians  (who  denied  the  unity 
of  their  essence).  31-33.  then  tlic  Je'ivs  took  up  stones 
again  to  stone  Him— and  for  precisely  the  same  tiling  as 
before  (ch.  8.  58,  59).  Many  gootl  >vorlts  Iiave  I  sUowed 
yon— i.  e.,  works  of  pure  benevolence  (as  Acts  10. 38,  "  Who 
went  about  doing  good,"  &c. ;  see  Mark  7.  37).  from  my 
Father— not  so  much  by  His  power,  but  as  directly  com- 
•missioned  by  Him  to  do  them.  This  He  says  to  meet  the 
imputation  of  unwarrantable  assumption  of  the  Divine 
prerogatives.  [Luthardt.]  for  ^vhlch  of  these  -^vorUs 
do  ye  stone  me? — "are  ye  stoning  (i.  e.,  going  to  stone) 
me  ?"  for  blasphemy — whose  legal  punisliment  Avas  ston- 
ing (Leviticus  24. 11-16).  thon,  helng  a  man — i.  e.,  a  man 
only,  makcst  thyself  God  —  Twice  before  they  under- 
stood Him  to  advance  the  same  claim,  and  both  times 
they  prepared  themselves  to  avenge  what  tliey  took  to  be 
the  insulted  honour  of  God,  as  here,  in  the  way  directed 
by  their  law  (ch.  5. 18 ;  8. 59).  34-36.  It  is  written  in  your 
law— in  Psalm  82.  6,  respecting  judges  or  magistrates. 
ye  are  gods — being  the  official  representatives  and  commis- 
sioned agents  of  God.  If  lie  called  titem  gods  to  '^vhoin 
the  -^vord  of  God  came,  say  ye  of  Hiin  -whom  the  Fatlier 
liath  sanctified  and  sent  into  the  'world,  Thou  bias- 
pheinestl — The  whole  force  of  this  reasoning,  which  has 
been  but  in  part  seized  by  the  commentators,  lies  in  what 
is  said  of  the  two  parties  compared.  The  comparison  of 
Himself  with  mere  men,  divinely  commissioned,  is  in- 
tended to  show  [as  Neander  well  expresses  itj  that  the 
idea  of  a  communication  of  the  Divine  Majesty  to  liuman 
nature  was  by  no  means  foreign  to  tlie  revelations  of  tlie 
Old  Testament;  but  there  is  also  a  contrast  between  Him- 
self and  all  merely  human  representatives  of  God— the 
one  "sanctified  by  the  Father  and  sent  into  the  world  ;"  I  he 
other,  "toivhom  the  word  of  God  (merely)  cawie,"  which  is 
expresslj'  designed  to  prevent  His  being  massed  up  with 
them  as  only  one  of  many  human  officials  of  God.  It  is 
never  said  of  Christ  that  "  the  word  of  the  Lord  came  to 
Him ;"  whereas  this  is  the  well-known  formula  by  which 
the  Divine  commission,  even  to  the  higliest  of  mere  men, 
is  expressed,  as  John  the  Baptist  (Luke  3.  2).  Tlie  reason 
is  that  given  by  the  Baptist  himself  (see  on  ch.  3. 31).  Tlie 
contrast  is  between  those  "to  wliom  tlie  word  of  God 
came"— men  of  tlie  eartli,  earthy,  Avho  were  merely  privi- 
leged to  get  a  Divine  message  to  utter  (if  propliets),  or  a  Di- 
vine office  to  discharge  (if  judges)— and  "  Him  whom  (not 
being  of  the  earth  at  all)  the  Father  sanctified  (or  set  apart), 
and  sent  into  the  world,"  an  expression  never  used  of  any 
merely  human  m.essenger  of  God,  and  used  only  of  Himself. 
because,!  said,  I  ant  the  Son  of  God— It  is  worthy  of  spe- 
cial notice  that  our  Lord  ?iad  not  said,  in  so  many  words, 
that  He  was  the  Son  of  God,  on  tliis  occasion.  But  He  had 
said  what  beyond  doubt  amounted  to  it— namely,  that  He 
gave  his  sheep  eternal  life,  and  none  could  pluck  them 
out  of  His  hand ;  that  He  had  got  them  from  His  Father, 
in  whose  hands,  though  given  to  Him,  they  still  remained, 
and  out  of  whose  hand  none  could  pluck  them ;  and  that 
they  were  the  indefeasible  property  of  both,  inasmuch  as 
"He  and  His  leather  were  one."  Our  Lord  considers  all 
this  as  just  saying  of  Himself,  "lam  the  Son  of  God"— 
118 


one  nature  with  Him,  yet  mysteriously  of  Him.  The  paren- 
thesis {v.  35),  "and  the  Scripture  cannot  be  broken,"  re- 
ferring to  the  terms  used  of  magistrates  in  tlie  82d  Psalm, 
has  an  important  bearing  on  the  authority  of  the  living 
oracles.  'The  Scripture,  as  the  expressed  will  of  the  un- 
changeable God,  is  itself  unchangeable  and  Indissoluble.' 
[Olshatjsen.]  (Cf.  Matthew  5. 17.)  37-39.  Though  ye  be- 
lieve not  me,  believe  the  ■%vorks — There  was  in  Christ's 
words,  independently  of  any  miracles,  a  self-evidencing 
truth,  majesty  and  grace,  which  those  who  had  any  spir- 
itual susceptibility  were  unable  to  resist.  (Ch.  7. 46 ;  8. 30.) 
But,  for  those  who  wanted  this, "  the  works"  were  a  mighty 
help.  When  these  failed,  the  case  was  desperate  indeed. 
that  ye  may  knotv  and  believe  that  the  Father  la  in 
me,  and  I  in  Him— thus  reiterating  His  claim  to  essen- 
tial oneness  with  the  Father,  which  He  had  only  seemed  to 
soften  down,  that  He  might  calm  their  rage  and  get  their 
ear  again  for  a  moment,  therefore  they  sought  again 
to  take  Him— true  to  tlieir  original  understanding  of  His 
words,  for  they  saw  perfectly  well  that  Pie  meant  to  "make 
Himself  God"  throughout  all  this  dialogue,  he  escaped 
out  of  tlieir  hand— (See  on  Luke  4.  30;  ch.  8. 59.)  40-43. 
ivent  a^ray  again  beyond  Jordan  .  .  .  tlie  place  where 
John  at  first  baptized — See  on  ch.  1.  28.  many  resorted 
to  him — on  whom  the  ministry  of  the  Baptist  had  left 
permanent  impressions.  John  did  no  miracle,  but  all 
things  Jolin  spake  of  this  man  -were  true — what  they 
now  heard  and  saw  in  Jesus  only  confirming  in  their 
minds  the  divinity  of  His  forerunner's  mission,  though 
unaccompanied  by  any  of  His  Master's  miracles.  And 
thus,  "  many  believed  on  him  there." 

CHAPTEE  XI.      ■ 

Ver.  1-46.  Lazarus  Raised  from  the  Dead— The 
Consequences  of  this.  1,  3.  Of  Bethany— at  the  east 
side  of  Mount  Olivet,  the  to-wn  of  Mary  and  her  sister 
Martha— thus  distinguishing  it  from  the  other  Bethany, 
"beyond  Jordan."  (See  on  ch.  1.28;  10.40.)  it  ivns  that 
Mary  who  anointed  the  Lord  with  ointment,  &c. — This, 
tliough  not  recorded  by  our  Evangelist  till  cli.  12.  3,  &c.,  was 
so  well  known  in  the  teaching  of  all  the  churches,  ac- 
cording to  our  Lord's  prediction  (Matthew  26. 13),  that  it 
is  here  alluded  to  by  anticipation,  as  the  most  natural 
way  of  identifying  her;  and  slie  is  first  named,  though 
the  younger,  as  the  more  distinguished  of  tlie  two.  She 
"anointed THE  Lord,"  says  the  Evangelist— led  doubtless 
to  the  use  of  this  term  here,  as  he  was  about  to  exhibit 
Him  illustriously  as  the  Lord  of  Life.  3-3.  His  sister  sent 
unto  lilm,  saying,  Liord,  he  -wliom  thoit  lovest  is  sick 
— a  most  womanly  appeal,  yet  how  reverential,  to  the 
known  affection  of  her  Lord  for  the  patient.  (See  v.  5, 11.) 
'Those  whom  Christ  loves  are  no  more  exempt  than 
otliers  from  their  share  of  eartlily  trouble  and  anguish  : 
rather  are  they  bound  over  to  it  more  surely.'  [Trench.] 
When  Jesus  heard  that,  he  said,  This  sickness  is  not 
unto  deatli — to  result  in  death — but  for  the  glory  of  God, 
that  the  Son  of  God  may  be  glorified  thereby — i.  e.,  by 
this  glory  of  God.  (See  Gr.)  Remarkable  language  tliis, 
which  from  creature  lips  would  have  been  intolerable.  It 
means  that  the  glory  of  God  manifested  in  the  resurrec- 
tion of  dead  Lazarus  would  be  sliown  to  be  tlie  glory,  per- 
sonally and  immediately,  of  the  Son.  Jesus  loved  Mar- 
tha and  her  sister  and  Laxarus— what  a  picture! — one 
that  in  every  age  has  attracted  the  admiration  of  the 
whole  Christian  Chui'ch.  No  wonder  that  those  miserable 
skeptics  who  have  carped  at  the  ethical  system  of  the 
Gospel,  as  not  embracing  private  friendships  in  the  list 
of  its  virtues,  have  been  referred  to  the  Saviour's  peculiar 
regard  for  this  family  as  a  triumphant  refutation,  if  such 
were  needed,  when  he  heard  he  vi^as  sick,  he  abode 
ttvo  days  still  -ivhere  he  was— at  least  twenty-five  miles 
off.  Beyond  all  doubt  this  was  just  to  let  things  come  to 
their  worst,  in  order  to  the  display  of  His  glory.  But  how 
trying,  meantime,  to  the  faith  of  his  friends,  and  how 
unlike  the  way  in  which  love  to  a  dying  friend  usually 
shows  itself,  on  which  it  is  plain  that  Mary  reckoned. 
But  the  ways  of  Divine  are  not  as  the  M'ays  of  human  lcf>'t*. 


Lazarus  Raised  from,  (he  Dead, 


JOHN  XL 


after  being  Four  Days  Buried. 


Often  they  are  the  reverse.  When  His  people  are  sick, 
in  body  or  spirit;  when  their  case  is  waxing  more  and 
more  desperate  every  day ;  wlien  all  hope  of  recovery  is 
about  to  expire— just  then  and  tlierefore  It  is  tliat"i7e 
abides  two  days  still  in  the  same  place  where  He  is."  Can 
they  still  hope  against  hope?  Often  they  do  not;  but 
"this  is  their  inflrmity."  For  it  is  His  chosen  style  of 
acting.  We  have  been  well  taught  it,  and  should  not 
nmv  have  the  lesson  to  learn.  From  the  days  of  Moses 
wasit  given  sublimely  forth  as  the  character  of  His  grand- 
est interpositions,  that  "the  Lord  will  Judge  his  people 
and  repent  himself  for  liis  servants'' — iv?ien  heseeththcU 
their  poiver  is  gone.  (Deuteronomy  32.  36.)  7-10.  Iiet  ws  go 
Into  Judea  again — He  was  now  in  Perea,  "  beyond  Jor- 
dan." His  disciples  say  unto  liiin,  Master,  tlie  Jovs  of 
late  songlit,  &.c.—Ut.,  '  were  (just)  now  seeking'  "  to  stone 
thee."  (Ch.  10.  31.)  goest  tliou  tliltlierngaln  1 — to  certain 
death,  as  v.  16  shows  they  thought.  Jesus  answered,  Are 
tUere  not  twelve  hours  In  tlie  day  I — See  on  ch.  9,  4. 
Our  Lord's  day  had  now  reached  its  eleventh  hour,  and 
having  till  now  "  walked  in  the  day,"  He  would  not  mis- 
time the  remaining  and  more  critical  part  of  His  work, 
which  would  be  as  fatal.  He  saj's,  as  omitting  it  alto- 
gether; for  "if  a  man  (so  He  speaks,  putting  Hiniself 
under  the  same  great  law  of  duty  as  all  otlier  men— if  a 
man)  walk  in  the  night,  he  stumbleth,  because  there  is  no 
light  in  him."    11-16.  Our  friend  Lazarus  sleepetli,  but 

1  go  tliat  I  may  a'ivaUe  Ixlm  out  of  sleep — Illustrious 
title!  "  Our  friend  Lazarus."  To  Abraham  only  is  it  ac- 
corded in  the  O.d  Testament,  and  not  till  after  his  deat7i, 

2  Chronicles  20.7;  Isaiah  41.8,  towliich  our  attention  is 
called  in  the  New  Testament.  (James  2.  23.)  When  Jesus 
came  in  the  flesh.  His  forerunner  applied  this  name,  in  a 
certain  sense,  to  himself,  ch.  3.  29;  and  into  the  same  fel- 
lowship the  Lord's  chosen  disciples  are  declared  to  have 
come,  ch.  15.  13-15.  'The  phrase  here  employed,  "our 
friend  Lazarus,"  means  more  than  "  he  whom  thou  lovest" 
in  V.  3,  for  it  implies  that  Clirist's  affection  was  reciprocated 
by  Lazarus.'  [Lampe.]  Our  Lord  had  been  told  only  that 
Lazarus  was  "sick."  But  the  change  which  his  two  days' 
delay  had  produced  is  here  tenderly  alluded  to.  Doubt- 
less, His  spirit  was  all  the  while  with  His  dying, and  now 
dead  "friend."  Tlae  symbol  of  "sleep"  for  death  is  com- 
mon to  all  languages,  and  familiar  to  us  in  the  Old  Testa- 
ment. In  the  NewTestament,  however, a  higher  meaning 
is  put  into  it,  in  relation  to  believers  in  Jesus  (see  on  1 
Thessalonians  4. 14),  a  sense  hinted  at,  and  pretty  clearly, 
in  Psalm  17.15  [Luthardt];  and  the  "awaking  out  of 
sleep"  acquires  a  corresponding  sense  far  transcending 
bare  resuscitation,  if  he  sleep,  he  shall  do  -well— tt<., 
'be  preserved;'  i.  e.,  'recover;'  q.  d.,  'Why  then  go  to 
Judea  ?'  then  said  Jesus  unto  them  plainly,  Lazarus 
Is  dead— 'Sleep  [says  BengeI/,  beautifully]  is  the  death 
of  the  saints,  in  the  language  of  heaven;  but  this  lan- 
guage the  disciples  here  understood  not;  incomparable 
is  the  generosity  of  the  Divine  manner  of  discoursing, 
but  such  is  the  slowness  of  men's  apprehension  that 
Scripture  often  has  to  descend  to  the  more  miserable  style 
of  human  discourse;  cf.  Matthew  16.  11,'  &c.  I  am  glad 
for  your  sakes  I -was  not  there— This  certainly  implies 
tliat  if  He  had  been  present,  Lazarus  would  not  have 
died;  not  because  He  could  not  have  resisted  the  impor- 
tunities of  the  sist-ers,  but  because,  in  presence  of  the  per- 
sonal Life,  death  could  not  have  reached  His  friend. 
[LuTiiARDT.]  'It  Is  beautifully  congruous  to  the  Divine 
decorum  that  in  presence  of  the  Prince  of  Life  no  one  is 
ever  said  to  have  died.'  [Benoel.]  tl»at  ye  may  believe 
—This  Is  added  to  explain  His  "gladness"  at  not  having 
been  present.  His  friend's  death,  as  such,  could  not  have 
been  to  Him  "Joyous;"  the  sequel  shows  it  was  "griev- 
ous;" but '/or  </iem  it  was  safe.'  (Philemon  3.1.)  Thomas, 
called  Didymns — or  '  the  twin.'  let  us  also  go,  that  we 
may  die  -^vith  him— lovely  spirit,  though  tinged  with 
some  sadness,  such  as  reappears  at  ch.  14.  5,  showing  the 
tendency  of  this  disciple  to  take  the  dark  view  of  things. 
On  a  memorable  occasion  this  tendency  opened  the  door 
to  downright,  though  but  momentary,  unbelief,  (Ch.  20. 
26.)    Here  however,  though  alleged  by  many  interpreters 


there  is  nothing  of  the  sort.  He  perceives  clearly  hovr 
this  journey  to  Judea  will  end,  as  respects  His  Master, 
and  not  only  sees  in  it  peril  to  themselves,  as  they  all 
did,  but  feels  as  if  he  could  not  and  cared  not  to  survive 
His  Masters  sacrifice  to  tlie  fury  of  His  enemies.  It  was 
that  kind  of  afftfction  which,  living  only  in  the  light  of 
its  Object,  cannot  contemplate,  or  has  no  heart  for  life, 
without  it.  17-19.  When  .Tesus  came,  he  found  that  he 
had  lain  in  tlie  grave  four  days — If  he  died  on  the  day 
the  tidings  came  of  his  illness— and  was,  according  to  the 
Jewish  custom,  buried  the  same  day  (see  Jahn's  Archaeol- 
ogy, and  i>.  39;  Acts  5.  5,  6,  10)— and  if  Jesus,  after  two 
days'  farther  stay  in  Perea,  set  out  on  the  day  following 
for  Bethany,  some  ten  hours' journey,  that  would  make 
out  the  four  days;  the  first  and  last  being  incomplete. 
[Meyer.]  Bethany  Avas  nigh  Jerusalem,  about  fifteen 
furlongs— rather  less  than  two  miles;  mentioned  to  ex- 
plain the  visits  of  S5'mpathy  noticed  in  the  following 
words,  which  the  proximity  of  tlie  two  places  facilitated. 
many  of  the  Jews  came  to  Martlia  and  Mary  to  com- 
fort tliem— Thus  were  provided,  in  a  most  natural  way, 
so  many  witnesses  of  the  glorious  miracle  that  was  to 
follow,  as  to  put  the  fact  beyond  possible  question.  20- 
2.3.  Martha,  as  soon  as  she  licard  that  Jesus  'was  com- 
ing, Avent  and  met  him^true  to  the  energy  and  activity 
of  her  character,  as  seen  in  Luke  10.  38-42.  (See  notes 
there.)  but  Mary  sat  in  tlxc  house — equally  true  to  her 
placid  character.  These  undesigned  touches  not  only 
charmingly  illustrate  the  minute  historic  fidelity  of  both 
narratives,  but  their  inner  harmony,  then  said  Martha, 
liOrd,  If  thou  hadst  been  here,  my  brotlier  had  not 
died — As  Mary  afterwards  said  the  same  thing  (i).  32),  it  is 
plain  they  had  made  this  very  natural  remark  to  each 
other,  perhaps  many  times  during  these  four  sad  days, 
and  not  without  having  their  confidence  in  His  love  at 
times  overclouded.  Such  trials  of  faith,  however,  are  not 
peculiar  to  them,  but  I  Unow  that  even  now,  &c. — 
pjuergetic  characters  are  usually  sanguine,  the  rainbow  of 
hope  peering  through  the  di'enching  cloud,  -whatever 
thou  wilt  asic  of  God,  God  will  give  it  tliee — i.  e., '  even 
to  the  restoration  of  my  dead  brother  to  life,'  for  that 
plainly  is  her  meaning,  as  the  sequel  shows.  33-37. 
Jesus  saith  unto  her,  Tliy  brother  shall  rise  again — 
purposely  expressing  Himself  in  general  tei-ms,  to  draw 
her  out.  Martlia  said,  I  know  that  he  sixall  rise  again 
at  the  last  day— (j-.  d., '  But  are  we  never  to  see  him  in  life 
till  then?'  Jesus  said,  I  am  tlie  Resurrection  and  the 
liifc — q.  d., '  The  whole  power  to  restore,  impart,  and  maintain 
life,  resides  in  Me.'  (See  on  ch.  1.  4;  5.21.)  What  higher 
claim  to  supreme  divinity  than  this  grand  saying  can  be 
conceived?  he  tliat  believeth  in  me,  though  dead  .  .  . 
shall  live — q.  d., '  The  believer's  death  shall  be  swallowed 
up  in  life,  and  his  life  shall  never  sink  into  death.'  As 
death  comes  by  sin,  it  is  His  to  dissolve  it;  and  as  life 
flows  through  His  righteousness,  it  is  His  to  communicate 
and  eternally  maintain  it.  (Revelation  5.  21.)  The  tempo- 
rary separation  of  soul  and  body  is  here  regarded  as  not 
even  interrupting,  much  less  impairing,  the  new  and 
everlasting  life  imparted  by  Jesus  to  His  believing  people. 
Believest  tliou  tliis  1 — Canst  thou  take  this  in  ?  Yea,  I 
believe  tliat  thou  art  tlie  Christ,  tlie  Son  of  God,  i&c. — 
q.  d..  And  having  such  faith  in  Thee,  I  can  believe  all  which 
that  comprehends.  While  she  had  a  glimmering  percep- 
tion that  Resurrection,  in  every  sense  of  the  word,  be- 
longed to  the  Messianic  office  and  Sonshlp  of  Jesus,  she 
means,  by  this  way  of  expressing  herself,  to  cover  much 
that  she  felt  her  ignorance  of— as  no  doubt  belonging  to 
Him.  3S-33.  The  Master  is  conic  and  calleth  for  thee — 
The  narrative  does  not  give  us  this  interesting  detail, 
but  Martha's  words  do.  as  soon  as  she  heard  that,  she 
arose  quickly— affection  for  her  Lord,  assurance  of  His 
sympatliy,  and  His  hope  of  interposition,  putting  a 
spring  Into  her  distressed  spirit.  The  Je^vs  followed 
her  to  the  grave — Thus  casually  were  provided  witnesses 
of  the  glorious  miracle  that  followed,  not  prejudiced, 
certainly,  in  favour  of  Him  who  wrought  it.  to  weep 
there— according  to  Jewish  practice,  for  some  days  after 
burial,    fell  at  hig  feet— more   Impassioned    than   her 

149 


Lazarus  liaised  from  the  Dead, 


JOHN  XI. 


ajter  being  I'oui  Uay.y  Buried. 


Bister,  though  her  words  -were  fewer.  (See  on  v.  21.)  33- 
38.  "Wlieu  Jesus  saiv  lier  -weeping,  and  the  Je-vvs  'vrcep- 
Ing,  lie  groaned  in  spirit— the  tears  of  Mary  and  her 
friends  acting  sympathetically  upon  Jesus,  and  drawing 
forth  His  emotions.  What  a  vivid  and  beautiful  out- 
coming  of  His  real  humanity!  The  word  here  reudered 
"groaned"  does  not  mean  "sighed"  or  "grieved,"  but 
rather  'powerfully  checked  his  emotion'— made  a  visible 
effort  to  restrain  those  tears  which  were  ready  to  gush' 
from  His  eyes,  and  was  troubled- rather,  'troubled 
himself  (il/argrin);  referring  probably  to  this  visible  dif- 
ficulty of  repressing  His  emotions.  "Where  have  ye  laid 
Uiinl  liord,  come  and  see— Perhaps  it  was  to  retain 
composure  enough  to  ask  this  question,  and  on  receiving 
the  answer  to  proceed  with  them  to  tlie  spot,  that  He 
cheeked  Himself.  Jesus  wept— This  beautifully  conveys 
the  sublime  brevity  of  the  two  original  words ;  else  'shed 
fears'  might  have  better  conveyed  the  difference  between 
the  word  here  used  and  that  twice  employed  in  v.  33,  and 
there  properly  rendered  "weeping,"  denoting  the  loud 
wail  for  the  dead,  while  that  of  Jesus  consisted  of  silent 
tears.  Is  it  for  nothing  that  the  Evangelist,  some  sixty 
years  after  it  occurred,  holds  up  to  all  ages  witli  such 
touching  brevity  the  sublime  spectacle  of  t?ie  Son  of  God  in 
tears  ?  What  a  seal  of  His  perfect  oneness  witli  us  in  the 
most  redeeming  feature  of  our  stricken  humanity!  But 
was  there  nothing  in  those  tears  beyond  sorrow  for 
human  suffering  and  death?  Could  these  effects  move 
Him  without  suggesting  the  cause?  Wlio  can  doubt  that 
In.  His  ear  every  feature  of  the  scene  proclaimed  that 
stern  law  of  the  Kingdom,  "  TAe  wages  of  sin  is  death,"  and 
that  tliis  element  in  his  visible  emotion  underlay  all  the 
»  rest?  tlien  said  the  Je-ws,  Beliold  liovi^  he  loved  liim  I 
— ^We  thank  you,  O  ye  visitors  from  Jerusalem,  for  this 
spontaneous  testimony  to  the  human  softness  of  the  Son 
of  God.  And — rather  'But' — some  said,  Could  not  this 
man,  vvhicli  opened  tlie  eyes  of  the  hlind,  liave  caused 
tlxat  this  man  should  not  liavc  died  T— The  former  ex- 
clamation came  from  the  better-feeling  portion  of  the 
spectators;  this  betokens  a  measui-e  of  suspicion.  It 
hardlj'  goes  the  length  of  attesting  the  miracle  on  tlie 
blind  man;  but  'if  (as  everybody  says)  He  did  that,  why 
could  He  not  also  have  kept  Lazarus  alive?'  As  to  the 
restoration  of  tlie  dead  man  to  life,  they  never  so  much 
as  tliouglit  of  it.  But  this  disposition  to  dictate  to  Divine 
poivei\  and  almost  to  peril  our  confidence  in  it  upon  its  doing 
our  bidding,  is  not  confined  to  men  of  no  faith.  Jesus  again 
groaning  in  himself— t.  e.,  as  at  v.  33,  checked  or  repressed 
His  rising  feelings,  in  the  former  instance,  of  sorrow, 
here  of  righteous  indignation  at  their  unreasonable  un- 
belief. (Cf.  Mark  3.  5.)  [Webster  and  Wilkinson.] 
But  here,  too,  struggling  emotion  was  deeper,  now 
that  His  eye  was  about  to  rest  on  the  spot  Avhere  lay, 
in  the  still  horrors  of  death.  His  friend,  a  cave — the 
cavity,  natural  or  artificial,  of  a  rock.  Tliis,  with  tli& 
number  of  condoling  visitors  from  Jerusalem,  and  the 
costly  ointment  with  which  Mary  afterwards  anointed 
Jesus  at  Betliany,  all  go  to  show  tliat  the  family  were 
in  good  circumstances.  39-4:4.  Jesus  said,  Take  ye 
away  the  stone — spoken  to  the  attendants  of  Martha 
and  Mary;  for  it  was  a  work  of  no  little  labour.  [Gro- 
Tius.]  According  to  the  Talmudists,  it  was  forbidden  to 
open  a  grave  after  the  stone  was  placed  upon  it.  Besides 
otlier  dangers,  they  were  apprehensive  of  legal  impurity 
by  contact  with  the  dead.  Hence  they  avoided  coming 
nearer  a  grave  than  four  cubits.  [Maimonides  in  Lampe.] 
But  He  who  touched  the  leper,  and  the  bier  of  the  widow 
of  Naln's  son,  rises  here  also  above  these  Judaic  memo- 
rials of  evils,  every  one  of  which  he  had  come  to  roll 
away.  Observe  here  what  our  Lord  did  Himself,  and  what 
He  made  others  do.  As  Elijah  himself  repaired  the  altar 
on  Carmel,  arranged  the  wood,  cut  the  victim,  and  placed 
the  pieces  on  the  fuel,  but  made  the  bystanders  fill  the 
surrounding  trench  with  water,  that  no  suspicion  might 
arise  of  fire  having  been  secretly  applied  to  the  pile  (1 
Kings  18.  30-35);  so  our  Lord  would  let  the  most  skeptical 
see  that,  without  laying  a  hand  on  the  stone  that  covered 
Jlis  friend.  He  could  recall  him  to  ilfe.  But  wh^t  could 
150 


be  done  by  human  hand  He  orders  to  be  done,  reseiwing 
only  to  Himself  what  transcended  the  ability  of  all  crea- 
tures. Martha,  sister  of  the  tieatl— and  as  such  the 
proper  guardian  of  the  precious  remains;  the  relation- 
ship being  Aere  mentioned  to  account  for  her  venturing 
gently  to  rernonstrate  against  their  exposure,  in  a  state 
of  decomposition,  to  eyes  that  had  loved  him  so  tenderly 
in  life.  Lord,  by  this  time  he  stinketh,  for  l»e  hatU 
been  dead  four  days— (See  on  v.  17.)  It  is  wrong  to  sup- 
pose from  this  [as  Lampe  and  others  do]  that,  like  the  l)y- 
standers,  she  liad  not  thought  of  his  restoration  to  life. 
But  the  glimmerings  of  hope  whicli  slie  .cherished  from 
the  first  (v.  22),  and  which  had  been  brightened  by  what 
Jesus  said  to  her  {v.  23-27),  had  suffered  a  momentary 
eclipse  on  the  proposal  to  expose  the  now  sightless  corpse. 
To  such  fluctuations  all  real  faith  is  subject  in  dark  hours. 
(See,  for  example,  the  case  of  Job.)  Jesus  sailh  unto 
her,  Said  I  not  unto  thee,  that  if  thou  vi'ouldest  be^ 
Heve,  tliou  sliouldest  see  the  glory  of  God  1 — He  had 
not  said  those  very  words,  but  this  was  the  scope  of  all 
that  He  had  uttered  to  her  about  His  life-giving  power  (v. 
23,  2.5,  20) ;  a  gentle  yet  emphatic  and  most  instructive  re- 
buke: 'Why  doth  the  restoration  of  life,  even  to  a  de- 
composing corpse,  seem  liopeless  in  the  presence  of  th( 
Resurrection  and  the  Life?  Hast  tliou  yet  to  learn  tliat 
"if  thou  canst  lielieve,  all  things  are  possible  to  him  that 
believeth?"'  (Marli  9.2:5.)  Jesus  lifted  up  his  eyes— an 
expression  marking  His  calm  solemnity.  (Cf.  ch.  17.  1.) 
Father,  I  thank  tliee  that  thou  hast  Iieard  me — rather, 
'heardest  me,'  referring  to  a  specific  prayer  offered  by 
Him,  probably  on  intelligence  of  the  case  reaching  Him 
(r.  3, 4);  for  His  living  and  loving  oneness  with  the  Father 
was  maintained  and  manifested  in  the  flosh,  not  merely 
by  the  spontaneous  and  uninterrupted  outgoing  of  Each 
to  Each  in  spirit,  but  by  specific  actings  of  faitli  and  ex- 
ercises of  prayer  about  each  successive  case  as  it  emerged. 
He  prayed  [says  Luthardt,  well]  not  for  what  H< 
wanted,  but  for  the  manifestation  of  what  He  had  ;  and 
having  tlie  i)right  consciousness  of  the  answer  in  tlie  felt 
liberty  to  ask  it,  and  the  assurance  that  it  was  at  hand. 
He  gives  thanks  for  this  with  a  grand  simplicity  beforo 
performing  the  act.  And — rather  'Yet' — I  kne-»v  that 
thoii  hearest  me  al-tvays,  bu(  because  of  the  people 
that  stand  by  I  said  it,  that  they  miglit  believe  tliat 
thou  liast  sent  me— Instead  of  praying  now.  He  simply 
gives  tlianks  for  answer  to  prayer  offered  ere  He  left 
Perea,  and  adds  that  His  doing  even  this,  in  the  audience 
of  tlie  people,  was  not  from  any  doubt  of  the  prevalency 
of  His  prayers  in  any  case,  but  to  show  tlie  people  that 
He  did  nothing  without  His  Father,  but  all  by  direct  com- 
munication ivitli  Him.  4r3,  44:.  and  Avlien  lie  had  thus 
spoken,  lie  cried  ^vlth  a  loud  voice — On  one  other  oc- 
casion only  did  He  this — on  the  cross.  His  last  utterance 
was  a  "loud  cry."  (Matthew  27. 50.)  "He  shall  not  cry," 
said  the  prophet,  nor,  in  His  ministry,  did  He.  What  a 
sublime  contrast  is  this  "loud  cry"  to  themngical  "whis- 
perings" and  "mutterings"  of  which  we  read  in  Isaiah  8. 
19;  29.  4  [as  Grotius  remarks]!  It  is  second  only  to  the 
grandeur  of  that  voice  wliich  sliall  raise  all  the  dead,  ch. 
5.  28,29;  1  Thessalonians  4.  16.  Jesus  saitli  nnto  them, 
lioose  him  and  let  liim  go — Jesus  will  no  more  do  this 
Himself  than  roll  away  tlie  stone.  The  one  was  the  neces- 
sary 2)»'<?po>-o<w?i  for  resui-rection,  the  other  tlie  necessary 
sequeltoit.  The  life-giving  act  alone  He  reserves 
TO  Himself.  So  in  the  quickening  of  the  dead  to  spiritual  life, 
liuinan  instrumentality  is  enrployed  first  toprcpare  the  ivay,  and 
thcnto  turn  it  to  account.  45,  4G.  Many  .  .  .  which  had  seen 
.  .  ,  believed,  but  some  -went  to  the  Pharisees  and  told 
-ivliat  Jesus  had  done — The  two  classes  which  continually 
reappear  in  the  Gospel  history;  nor  is  there  ever  any 
great  work  of  God  which  does  not  produce  both.  'It  ia 
remarkable  that  on  each  of  the  tliree  occasions  on  wliich 
our  Lord  raised  the  dead,  a  large  number  of  persons  was 
assembled.  In  two  instances,  the  resurrection  of  the 
widow's  son  and  of  Lazarus,  these  were  all  witnesses  of 
the  miracle ;  in  the  third  (of  Jairus'  daughter)  they  were 
necessarily  cognizant  of  it.  Yet  tliis  important  circum- 
stance is  in  each  case  only  incidentally  noticed  by  the 


Tilt'  Avointing  by  Mary  at  Bethany. 


JOHN  XII. 


^hriU  Excuseth  her  Action. 


hislorians,  not  put  forward  or  appealed  to  as  a  proof  of 
thrir  veracity.  In  regard  to  this  miracle,  we  observe  a 
greater  degree  of  preparation,  both  in  the  provident  ar- 
riinjiemcnt  of  events,  and  in  our  Lord's  actions  and 
words  than  in  any  other.  The  preceding  miracle  (cure  of 
tlie  man  born  blind)  is  distinguished  from  all  others  by 
the  open  and  formal  investigation  of  its  facts.  And  botli 
theso  miracles,  the  most  public  and  best  attested  of  tlie 
■whole,  are  related  by  St.  John,  who  wrote  long  after  the 
other  Evangelists.'  [Webster  and  Wii^kinsox.]  47-54. 
WJiat  do  yvc  T  for  tills  man  doetli  many  miracles,  &c.— 
q.  d.,  'While  we  trifle,  "this  man,"  by  His  "many  mira- 
cles," will  carry  all  before  Him  ;  the  popular  enthusiasm 
will  bring  on  a  revolution,  which  will  precipitate  the 
Romans  upon  us,  and  our  all  will  go  down  in  one  com- 
mon ruin."  What  a  testimony  to  the  reality  of  our  Lord's 
miracles,  and  their  resistless  efTect,  from  His  bitterest 
enemies!  Calaplias  .  .  .  propUeslcd  tliat  Jesns  slxoixld 
die  for  tliat  nation,  &c.— He  meant  nothing  more  tiian 
that  the  way  to  prevent  the  apprehended  ruin  of  the 
nation  was  to  make  a  sacrifice  of  tlie  Disturber  of  their 
peace.  But  in  giving  utterance  to  this  suggestion  of 
political  expediency,  he  was  so  guided  as  to  give  forth  a 
bivine  prediction  of  deep  significance;  and  God  so  or- 
dered it  that  it  should  come  from  the  lips  of  the  higli 
priest  for  that  memorable  year,  the  recognized  head  of 
God's  visible  people,  whose  ancient  office,  symbolized  by 
the  Urim  and  Thummim,  was  to  decide  in  the  last  resort, 
all  vital  questions  as  the  oracle  of  the  Divine  Avill.  and 
not  for  tliat  nation  only,  &c.— Tliese  are  tlie  Evangel- 
ist's words,  not  Caiaphas's.  tliey  tooU  council  togetlicr 
to  pnt  Iilm  to  deatli — Caiaphas  but  expressed  what  the 
party  were  secretly  wishing,  but  afraid  to  propose.  Jesns 
•walked  no  more  openly  among  tUe  Jcvt's — How  could 
He,  unless  He  had  wished  to  die  before  His  time?  near 
tUe  ^vildemess — of  Judea.  a  city  called  Epliralin — be- 
tween Jerusalem  and  Jericho.  55-57.  Passover  at  hand 
.  .  .  many  Trent  up  before  tUe  Passover  to  purify 
tlieniselves— from  any  legal  uncleanness  wliich  would 
have  disqualified  them  from  keeping  the  feast.  Tliis  is 
mentioned  to  introduce  the  graphic  statement  which  fol- 
lows, sought  for  Jcsns,  and  spake  among  themselves 
us  they  stood  in  the  temple — giving  forth  the  various 
conjectures  and  speculations  about  the  probability  of  His 
coming  to  the  feast,  that  he  -will  not  come  1 — The  form 
of  this  question  implies  tlie  opinion  tliat  He  rather  wotdd 
come,  chief  priests  and  Pharisees  had  given  con\- 
mandmcut  that  if  any  kne'w  -^vliere  he  ivere,  they 
should  sho'vv  It,  that  they  might  take  him— This  is 
mentioned  to  account  for  the  conjectures  whether  He 
would  come,  in  spite  of  this  determination  to  seize  Him. 

CHAPTER    XII. 

"Ver.  1-11.  The  Anointikg  at  Bethany.— See  on  Mat- 
thew 26.  6-13.  1-8.  Six  days  before  the  Passover— i.  c,  on 
(he  6th  day  before  it;  probably  after  sunset  on  Fridoiy  e-vc- 
nlng,  or  the  commencement  of  tlio  Jewish  sabbalh  pre- 
ceding the  Passover.  Martha  served— This,  with  wliat  is 
afterwards  said  of  Mary's  way  of  honouring  her  Lord,  is 
so  true  to  thecharacter  in  which  those  two  women  appear 
In  Luke  10.  38-42,  as  to  constitute  one  of  the  strongest  and 
most  delightful  confirmations  of  the  truth  of  both  narra- 
tives. See  also  on  ch.  11.  20.  Lazarus  sat  at  the  table— 
^ Bi'lwcen  the  raised  Lazarus  and  the  healed  iepw  (Simon, 
Mark  U.  3),  the  Lord  probably  sits  as  bctivcen  two  trophies  of 
His  r/loi-j/.'  [Stier.]  spikenard— or  pure  7mrd,  a  celebrated 
aromatic.  (Cant.  1,  12.)  anointed  the  feet  of  .Tesus-and 
"  poured  It  on  His  head,"  Matthew  20.  7 ;  Mark  U.  3.  The 
only  use  of  this  was  to  refresli  and  exhilarate— a  grateful 
compliment  in  the  East,  amidst  the  closeness  of  a  heated 
atmosphere,  with  many  guests  at  a  feast.  Such  was  the 
form  In  which  Mary's  love  to  Christ,  at  so  much  cost  to 
torsclf,  poured  Itself  out.  .Tudas  .  .  .  ivho  should  be- 
tray him— For  the  reason  why  this  Is  here  mentioned. 
Bee  on  Matthew  26.  6.  three  hundred  pence- between 
nine  and  ten  pounds  sterling,  had  the  bag- the  purse  or 
treasure-chest,    bare  what  was  put  there— not,  bare  It 


ofif  by  theft,  though  that  he  did;  but  simply,  had  charge 
of  its  contents,  was  treasurer  to  Jesus  and  the  Twelve. 
How  worthy  of  notice  is  this  arrangement,  by  which  an 
avaricious  and  dishonest  person  was  not  only  taken  into 
the  number  of  the  Twelve,  but  entrusted  with  the  custody 
of  their  little  property  !  The  purposes  which  this  served 
are  obvious  enough;  but  it  is  further  noticeable,  that 
the  remotest  hint  was  never  given  to  the  eleven  of  His 
true  character,  nor  did  the  disciples  most  favoured  with 
the  intimacy  of  Jesus  ever  suspect  him,  till  a  few  minutes 
before  he  voluntarily  separated  himself  from  their  com- 
pany— for  ever !  Jesus  said,  Let  her  alone,  against  the 
day  of  my  burying  hath  she  done  this — not  that  she 
thought  of  His  burial,  much  less  reserved  any  of  her  nard 
to  anoint  her  dead  Lord.  But  as  the  time  was  so  near  at 
hand  when  that  office  would  have  to  be  performed,  and 
she  was  not  to  have  that  privilege  even  after  the  spices  ivere 
brought  for  the  piirpose  (Mark  16.  1),  He  lovingly  regards  it 
as  done  noiv.  the  poor  always  M'lth  you — referring  to 
Deuteronomy  15.  II,  but  me  not  al-ways— a  gentle  hint 
of  His  approaching  departure.  He  adds,  Mark  14.  S,  "/S%e 
hath  done  what  she  could"  a  noble  testimony,  embodying  a 
principle  of  immense  importance.  "Verily,!  say  unto 
you.  Wheresoever  this  Gospel  shall  be  preached  in  the 
whole  world,  tliere  shall  also  this,  that  this  woman  hath 
done,  be  told  for  a  memorial  of  her."  (Matthew  26. 13 ; 
Mark  11.  0.)  'In  the  act  of  love  done  to  Him  she  had 
erected  to  herself  an  eternal  monument,  as  lasting  as  the 
Gospel,  the  eternal  word  of  God.  From  generation  to 
generation  this  remarkable  prophecy  of  the  Lord  has 
been  fulfilled;  and  even  we,  in  explaining  this  saying  of 
the  Redeemer,  of  necessity  contribute  to  its  accomplish- 
ment.' [O1.SHAUSEN.J  'Who  but  Himself  had  the  power 
to  ensure  to  any  work  of  man,  even  if  resounding  in  his 
own  time  through  the  whole  earth,  an  imperishable  re- 
membrance in  the  stream  of  history?  Behold  once  more 
here,  the  m.ajesty  of  His  royal  judicial  supremacy  in  the 
government  of  the  world,  in  this  "Verily  I  say  unto 
you." '  [Stier.]  Beautiful  are  the  lessons  here.  (1.)  Love 
to  Christ  transfigures  the  humblest  services.  All,  indeed,  who 
have  themselves  a  heart  value  its  least  outgoings  beyond 
the  most  costly  mechanical  performances;  but  how  does 
it  endear  the  Saviour  to  us  to  find  Him  endorsing  the 
principle  as  His  own  standard  in  judging  of  character 
and  deeds ! 

"  What  tliough  in  poor  and  humble  guise 
Tliou  liere  didst  sojourn,  cottage-born, 

Yet  from  Thy  glory  in  the  skies 
Our  eartlily  gold  Thou  didst  not  scorn. 

For  Love  delights  to  bring  her  best. 

And  where  Love  is,  that  offering  evermore  is  blest. 
"  Love  on  the  Saviour's  dying  head 

Her  spikenard  drops  unblam'd  may  pour, 

May  mount  His  cross,  and  wrap  Him  dead 
In  spices  from  the  golden  shore,"  etc. — [Keble.] 

(2.)  Works  of  utility  should  never  be  set  In  opposition 
to  the  promptings  of  self-sacrificing  love,  and  the  sin- 
cerity of  those  who  do  so  Is  to  be  suspected.  Under  the 
mask  of  concern  for  the  poor  at  home,  how  many  excuse 
themselves  from  all  eareof  the  perishing  heathen  abroad. 
(3.)  Amidst  conflicting  duties,  that  which  our  "hand 
{presently)fir\i\Gi\\  to  do"  is  to  be  preferred,  and  even  a  less 
duty  only  to  be  done  now  to  a  greater  that  can  be  done  at 
any  time,  (i.)  "If  there  bo  first  a  willing  mind,  it  is 
accepted  according  to  that  a  man  hath,  and  not  according 
to  that  he  hath  not "  (2  Corinthians  8. 12).—"  She  hath  dono 
wliat  she  could."  (5.)  As  Jesus  beheld  In  spirit  the  uni- 
versal dlflXislon  of  His  Gospel,  while  His  lowest  depth 
of  humiliation  was  only  approaching,  so  He  regards  the 
facts  of  Hui  earthly  history  as  constituting  the  substance  of 
this  Oospel,  and  the  relation  of  them  as  Just  the  "  preach- 
ing of  this  Gospel."  Not  that  preachers  are  to  confine 
themselves  to  a  bare  narration  of  these  facts,  but  that 
they  are  to  make  their  whole  preaching  turn  upon  them 
as  its  grand  centre,  and  derive  from  them  its  proper  vi- 
tnllty ;  all  that  goes  before  this  In  the  Bible  being  but  the 
preparation  for  them,  and  all  that  follows  but  the  sequel. 

151 


Oirist's  Discourse  with  the  Greeks, 


JOHN   XII. 


He  Forelelleth  His  Deaih. 


9-11.  Crowds  of  the  Jerusalem  Jews  hastened  to  Bethany, 
not  so  much  to  see  Jesus,  whom  they  knew  to  bethere,  as 
to  see  dead  Lazarus  alive;  and  this,  issuing  in  their  acces- 
sion to  Christ,  led  to  a  plot  against  the  life  of  Lazarus 
also,  as  tlie  only  means  of  arresting  the  triumphs  of  Jesus 
(see  V.  19)— to  such  a  pitch  had  these  chief  priests  come  of 
diabolical  determination  to  shutout  the  light  from  them- 
selves, and  quench  it  from  tiie  earth ! 

12-19.  Christ's  Triumphal  Extky  into  Jerusalem. 
See  on  Matthew  21. 1,  &c. ;  and  Luke  19.  29,  &c.  13.  On 
the  next  day— the  Lord's  day,  or  Sunday  (see  on  i'.  1);  the 
tenth  day  of  the  JeM'ish  month  Nisan,  on  which  the  Pas- 
chal Lamb  was  set  apart  to  be  "kept  up  until  the  14th 
day  of  the  same  month,  when  the  whole  assembly  of  the 
congregation  of  Israel  were  to  kill  it  in  the  evening." 
(Exodus  12.  3,  6.)  Even  so,  from  the  day  of  this  solemn 
entry  into  Jerusalem,  "Christ  our  Passover"  was  virtu- 
ally set  apart  to  be  "sacrificed  for  us."  (1  Corinthians 5. 
7.)  16.  AVIien  Jesns  Avas  gloi'lfied,  tlicu  remembered 
tliey  tliat  tliese  tilings  ^vere  -written  of  him,  etc. — The 
Spirit,  descending  on  them  from  the  glorified  Saviour  at 
Pentecost,  opened  their  eyes  suddenly  to  the  true  sense 
of  the  Old  Testament,  brought  vividly  to  their  recollec- 
tion this  and  other  Messianic  predictions,  and  to  their 
unspeakable  astonishment  showed  them  that  they,  and 
all  the  actors  in  these  scenes,  had  been  unconsciously  ful- 
filling those  predictions. 

20-30.  Some  Greeks  Desire  to  See  Jesus— The  Dis- 
course AND  Scene  thereupon.  20-23.  Greeks— Not 
Grecian  Jews,  but  Greek  proselytes  to  the  Jewish  faith, 
who  were  wont  to  attend  the  annual  festivals,  particu- 
larly this  primary  one,  the  Passover,  the  same  came 
therefore  to  Philip  of  Bethsnida— possibly  as  being  from 
the  same  quarter,  saying,  We  -would  see  J'esns — cer- 
tainly in  a  far  better  sense  than  Zaccheus.  (Luke  19.3.) 
Perhaps  He  was  then  in  tliat  part  of  the  temple  court  to 
which  Gentile  proselytes  had  no  access.  'These  men 
|from  the  tvest  represent,  at  the  end  of  Christ's  life,  what 
/the  wise  men  from  the  east  represented  at  its  beginning; 
'but  those  come  to  the  cross  of  the  King,  even  as  these  to 
liJs  manger.'  [Stier.]  Philip  telleth  Andrew— As  fol- 
low-townsmen  of  Bethsaida  (ch.  1.  44),  these  two  seem  to 
have  drawn  to  each  other.  Andre^v  and  Philip  tell 
Jesus— The  minuteness  of  these  details,  while  they  add  to 
the  graphic  force  of  the  narrative,  serve  to  prepare  us  for 
something  irviportant  to  corns  out  of  this  introduction. 
33-36.  Jesus  ans-wered  them,  The  lioui-  Is  come  that 
the  Son  of  ntan  should  he  glorified— (;f.  d.,  '  They  would 
see  Jesus,  would  they?  Yet  a  little  moment,  and  they 
shall  see  Him  so  as  now  they  dream  not  of.  The  middle 
wall  of  partition  that  keeps  them  out  from  the  common- 
wealth of  Israel  is  on  the  eve  of  breaking  down,  "and  I, 
if  I  be  lifted  up  from  the  earth,  shall  draw  all  men  unto 
Me :"  I  see  them  "  flying  as  a  cloud,  and  as  doves  to  their 
cots"— a  glorious  event  that  will  be  for  the  Son  of  man, 
by  which  this  is  to  be  brought  about.'  It  is  His  death  He 
thus  sublimely  and  delicately  alluded  to.  Lost  in  the 
scenes  of  triumph  which  this  desire  of  the  Greeks  to  see 
Him  called  up  before  His  view.  He  gives  no  direct  an- 
swer to  their  petition  for  an  interview,  but  sees  the  cross 
which  was  to  bring  them  gilded  with  glory.  £}xcept  a 
com  of  \vheat  fall  Into  tlie  ground  and  die,  It  abideth 
alone ;  but  if  It  die,  it  brlngetli  forth  much  fruit- The 
necessity  of  His  death  is  here  brightly  expressed,  and  its 
proper  operation  and  fruit— Zi/e  springing  forth  out  of  death 
—imaged  forth  by  a  beautiful  and  deeply  significant  law 
of  the  vegetable  kingdom.  For  a  double  reason,  no  doubt, 
this  was  uttered— to  explain  what  he  had  said  of  His 
death,  as  the  hour  of  His  own  glorification,  and  to  sustain 
His  own  Spirit  under  the  agitation  which  was  mysteri- 
ously coming  over  it  in  the  view  of  that  death.  He  that 
loveth  his  life  shall  lose  it ;  and  he  that  hateth  his  life 
in  this  -world  shaU  Ueep  it  unto  life  eternal— See  on 
Luke  9.  24.  Did  our  Lord  mean  to  exclude  Himself  from 
the  operation  of  the  great  principle  here  expressed— «eZ/- 
renunciaiion  the  law  of  self-preservation;  and  its  converse, 
telf-preservation  the  law  of  self-destruction  f  On  the  con- 
trary, as  He  became  Man  to  exemplify  this  fundamental 
152 


law  of  the  Kingdom  of  God  in  its  most  sublime  form,  so 
the  very  utterance  of  it  on  tliis  occasion  served  to  sustain 
His  own  Spirit  in  the  double  prospect  to  which  He  had 
just  alluded.  If  any  man  serve  me,  let  him  follow  me; 
and  -where  I  am,  there  shall  also  my  servant  be  s  If  any 
man  serve  me,  him  ^vlU  my  Father  tiononr—Jesu^  here 
claims  the  sdme  absolute  subjection  to  Himself,  as  the  law  of 
meiVs  exaltation  to  honour,  ajs  He  yielded  to  the  Father.  3T, 
38.  No-*v  is  my  soul  troubled— He  means  at  the  prospect 
of  His  death,  just  alluded  to.  Strange  view  of  the  Cross 
this,  immediately  after  representing  it  as  the  hour  of  His 
glory !  (v.  23.)  But  the  two  views  naturally  meet,  and 
blend  into  one.  It  was  the  Greeks,  one  might  say,  that 
troubled  Him.  'Ah  !  they  shall  see  Jesus,  but  to  Him  it 
shall  be  a  costly  sight.'  and  -tvhat  shall  I  say  >— He  is  ia 
a  strait  betwixt  two.  The  death  of  the  cross  was,  and 
could  not  but  be,  appalling  to  His  spirit.  But  to  shrink 
from  absolute  subjection  to  the  Father,  was  worse  still. 
In  asking  Himself,  "What  shall  I  say?"  He  seems  as  If 
thinking  aloud,  feeling  His  way  between  two  dread  alter- 
natives, looking  both  of  them  sternly  in  the  face,  measur- 
ing, weighing  them,  in  order  that  the  choice  actually 
made  might  be  seen,  and  even  by  himself  tlie  more  vividly 
felt,  to  be  a  profound,  deliberate,  spontaneous  election. 
Father,  save  me  from  this  hour — To  take  this  as  a  ques- 
tion— '  Shall  I  say.  Father,  save  me,'  itc. — as  some  emi- 
nent editors  and  interpreters  do,  is  unnatural  and  jejune. 
It  is  a  real  petition,  like  that  in  Gethsemane,  "Let  this 
cup  pass  from  me;"  only  whereas,  there  He  prefaces  the 
prayer  with  an  "If  it  be  possible,"  hei-e  He  foUo-ws  it  up 
with  what  is  tantamount  to  that— "Nevertheless  for  this 
cause  came  I  unto  this  hour."  The  sentiment  conveyed, 
then,  by  the  prayer,  in  both  cases,  is  twofold:  (1.)  that 
only  one  thing  could  reconcile  Him  to  the  death  of  the 
cross— its  being  His  Father's  will  He  should  endure  it— 
and  (2.)  that  in  this  view  of  it  He  yielded  Himself  freely 
to  it.  What  He  recoils  from  is  not  subjection  to  His  Father's 
will;  but  to  show  how  tremendous  a  self-sacrifice  that  obedi- 
ence involved,  He  first  asks  the  Father  to  save  Him  fi'om 
it,  and  then  signifies  how  perfectly  He  knows  that  He  Is 
there  for  the  very  purpose  of  enduring  it.  Only  by  letting 
these  mysterious  words  speak  their  full  meaning  do  they 
become  intelligible  and  consistent.  As  for  those  who 
see  no  bitter  elements  in  the  death  of  Christ  —  nothing 
beyond  mere  dying  —  what  can  they  make  of  such  a 
scene?  and  when  they  place  it  over  against  the  feelings 
AVith  which  thousands  of  His  adoring  followers  have 
welcomed  death  for  His  sake,  how  can  they  hold  Him 
up  to  the  admiration  of  men  ?  Father,  glorify  thy  name 
by  a  present  testimony.  I  have  both  glorified  It — refer- 
ring specially  to  the  voice  from  heaven  at  His  baptism, 
and  again  at  His  transfiguration,  and  -*vill  glorify  it 
again— i.  e.,  in  the  yet  future  scenes  of  his  still  deeper  ne- 
cessity ;  although  this  promise  was  a  present  and  sublime 
testimony,  which  would  irradiate  the  clouded  spirit  of  the 
Son  of  man.  39-33.  the  people  tlierefore  tliat  stood  by, 
said.  It  thundered ;  others,  an  angel  spake  to  him — 
some  hearing  only  a  sound,  others  an  articulate,  but  to 
them  unintelligible  voice.  Jesus  said,  This  voice  came 
not  because  of  me,  but  for  your  sakes — i.  e.,  probably, 
to  correct  the  unfavourable  impressions  which  His  mo- 
mentary agitation  and  mysterious  prayer  for  deliver- 
ance may  have  produced  on  the  bystanders.  "Sow  Is 
the  Judgment  of  this  -world— the  world  that  "  crucified 
the  Lord  of  glory"  (1  Corinthians  2.  8),  considered  as  a 
vast  and  complicated  kingdom  of  Satan,  breathing  his 
spirit,  doing  his  work,  and  involved  in  his  doom,  which 
Christ's  death  by  its  hands  irrevocably  sealed.  "Sow 
nhall  the  prince  of  this  -world  be  ca«t  out — How  dif- 
ferently is  that  fast-approaching  "  hour"  regarded  in  the 
kingdoms  of  darkness  and  of  light!  'The  hour  of  relief; 
from  the  dread  Troubler  of  our  peace— how  near  it  is! 
Yet  a  little  moment,  and  the  day  is  ours!'  So  it  was 
calculated  and  felt  in  the  one  region.  "Now  shall  the 
prince  of  this  world  be  cast  out,"  is  a  somewhat  diflfer- 
ent  view  of  the  same  event.  We  know  who  was  right. 
Though  yet  under  a  veil.  He  sees  the  triumphs  of  the 
Cross  in  unclouded  and  transporting  light.    And  I,  if  I 


Christ  Forelelleth  the  Manner  of  His  Death. 


JOHN  XIII. 


Jesjis  Washes  the  Disciples'  Feft. 


be  lifted  up  from  tlie  eartit,  -will  dra^v  all  men  unto 

me— The  "I"  here  is  emphatic— I,  taking  the  place  of 
the  world's  ejected  prince.  "If  lifted  up,"  means  not 
only  after  that  I  have  been  lifted  up,  but,  through  the  vir- 
tue of  that  uplifting.  And  truly,  the  death  of  the  Cross, 
in  all  its  significance,  revealed  in  the  light,  and  borne 
In  upon  the  lieart,  by  the  power  of  the  Holy  Ghost,  pos- 
sesses an  attraction  over  the  wide  world— to  civilized 
and  savage,  learned  and  illiterate,  alilve— which  breaks 
down  all  opposition,  assimilates  all  to  itself,  and  forms 
out  of  the  most  heterogeneous  and  discordant  materials 
a  kingdom  of  surpassing  glory,  whose  uniting  principle 
Is  adoring  subjection  "to  Him  that  loved  them."  "Will 
draw  all  men  'unto  JIe,' "  says  He.  What  lips  could 
venture  to  utter  such  a  word  but  His,  which  "dropt  as 
an  honej-comb,"  whose  manner  of  speaking  was  ever- 
more in  the  same  spirit  of  conscious  equality  with  the 
Father?  This  lie  said,  signifying  >vliat  death  he 
shoiUd  die — i.  e.,  "by  being  lifted  up  from  the  earth"  on 
"  the  accursed  tree"  (ch.  3.  14 ;  8.  2S).  3*.  We  have  heard 
out  of  the  law— the  scriptures  of  the  Old  Testament,  re- 
ferring tosuch  places  as  Psalm  89.  28,29;  110.4;  Daniel  2. 44; 
7.13,14.  that  Christ — the  Christ  "endureth  for  ever." 
and  Ito-iv  sayest  thou,  Tlie  Son  of  Man  must  he  lifted 
up,  <fcc. — How  can  that  consist  with  this  "uplifting?" 
They  saw  very  well  both  that  He  was  holding  Himself  up 
as  tliyc  Christ  and  a  Christ  to  die  a  violent  death  ;  and  as  that 
ran  counter  to  all  their  ideas  of  tlie  Messianic  propliecies, 
they  were  glad  to  get  this  seeming  advantage  to  Justify 
their  unyielding  attitude.  35,36.  Yet  a  little -wlklle  is 
the  ligltt  -ivlth  you,  -^valk  ^vhiie  ye  have  tlie  light, 
&e.— Instead  of  answering  their  question,  He  warns  them, 
witii  mingled  majesty  and  tenderness,  against  trifling 
with  their  last  brief  opportunity,  and  entreats  tliera  to 
let  in  the  Light  while  tliey  have  it  in  the  midst  of  them, 
that  themselves  might  be  "light  in  the  Lord."  In  this 
case,  all  the  clouds  which  hung  around  His  Person  and 
Mission  would  speedily  be  dispelled,  while  if  they  con- 
tinued to  hate  the  light,  bootless  were  all  His  answers  to 
their  merely  speculative  or  captious  questions.  (See  on 
Luke  13.  2^1)  These  tilings  spake  Jesus,  and  departed, 
and  did  hide  himself  from  them — He  wlio  spake  as 
never  man  spake,  and  immediately  after  words  fraught 
with  unspeakable  dignity  and  love,  had  to  "hide  Him- 
self" from  His  auditors!  What  then  must  thet/  have 
been  ?  He  retired,  probably  to  Bethany.  (Tlie  parallels 
are,  Matthew  21. 17;  Luke  21. 37.)  37-41.  It  is  the  manner 
of  this  Evangelist  alone  to  record  his  own  reflections  on 
the  scenes  he  describes;  but  here,  having  arrived  at  what 
was  virtually  the  close  of  our  Lord's  public  ministry,  he 
casts  an  affecting  glance  over  the  fruitlessness  of  His 
whole  ministry  on  the  bulk  of  the  now  doomed  people. 
though  he  had  done  so  many  miracles- The  word  used 
suggests  their  nature  as  well  as  number,  that  the  saying 
of  E:salas  might  be  fulftlled— 7.  d.,  'This  unbelief  did 
not  at  all  set  aside  the  purposes  of  God,  but,  on  the  con- 
trary, fulfilled  them.'  therefore  thy  could  not  believe, 
because  Ksalas  said  again,  He  Iiatli  blinded  their  eyes, 
that  they  should  not  see,  &c.— Tiiat  this  expresses  a  posi- 
tive Divine  act,  by  which  those  who  wilfully  close  their 
eyes  and  harden  their  hearts  against  the  truth  are  judi- 
cially sintt  up  In  their  unbelief  and  impenitence,  is  ad- 
mitted byallcandidcritlcs  [as  Olshausen],  though  many 
of  them  think  It  necessary  to  contend  that  this  is  no  way 
inconsistent  with  the  liberty  of  the  human  will,  which  of 
course  It  is  not.  These  things  said  Ksaias,  when  he  saw 
his  glory,  and  spake  of  htm— a  key  of  immense  import- 
ance to  the  opening  of  Isaiah's  vision  (Isaiah  G.),  and  all 
similar  Old  Testament  representations.  'The  Son  is  "  the 
Klng.Iehovah"  who  rules  in  the  Old  Testament  and  ap- 
pears to  the  elect,  as  in  the  New  Testament  the  Spikit, 
the  invisible  Minister  of  the  Son,  Is  the  Director  of  the 
Church  and  the  Revoaler  in  the  sanctuary  of  the  heart.' 
[Olshausen.]  42,  43.  among  the  chieir  rulers  also— 
rather, '  even  of  the  rulers ;' such  as  Nicodemus  and  Joseph. 
because  of  the  Pharisees— t.  <?.,  the  leaders  of  the  sects; 
for  they  were  of  it  themselves,  put  out  of  the  syna- 
gogue-See on  ch.  9.  22,  34.  they  loved  the  praise  of  men 


more  tha^  tlie  praise  of  God— 'a  severe  remark,  consid- 
ering that  several  at  least  of  these  persons  afterwards 
boldly  confessed  Christ.  It  indicates  the  displeasure 
with  which  God  regarded  their  conduct  at  this  time,  and 
with  which  He  continues  to  regard  similar  conduct.' 
[Webster  and  Wilkinson.]  44-50.  Jesus  cried— in  a 
loud  tone,  and  with  peculiar  solemnity.  (Cf.  ch.  7.  37.) 
and  said,  He  that  believeth,  &c. — This  seems  to  be  a  sup- 
plementary record  of  some  weighty  proclamations,  for 
wliich  there  had  been  found  no  natural  place  before,  and 
introduced  here  as  a  sort  oi  summa^-y  and  winding  up  oC 
His  whole  testimony. 

CHAPTER     XIII. 

Ver.  1-20.  At  the  Last  Suppek  Jesus  Washes  thb 
Disciples'  Feet— the  Discourse  arising  thereupon. 
— 1.  When  Jesus  knew  that  his  hour  was  come  that  he 
should  depart  out  of  this  -tvorld  unto  the  Father — On 

these  beautiful  euphemisms  see  on  Luke  9. 31, 51.  having 
loved  Ills  own  'ivhicli  were  in  the  world,  he  loved 
tliem  unto  the  end— The  meaning  is,  that  on  the  very 
edge  of  His  last  sufferings,  when  it  might  have  been  sup- 
posed that  He  would  be  absorbed  in  His  own  awful  pros- 
pects, He  was  so  far  from  forgetting  "  His  own,"  who  were 
to  be  left  struggling  "in  the  world"  after  He  had  "de- 
parted out  of  it  to  the  Father"  (ch.  17. 11),  that  in  His  care 
for  them  He  seemed  scarce  to  think  of  Himself  save  in 
connection  with  them:  "Herein  is  love,"  not  only  "en- 
during to  the  end,"  but  most  affectingly  manifested 
when,  judging  by  a  human  standard,  least  to  be  ex- 
pected. 2.  supper  being  ended — rather,  '  being  pre- 
pared,' '  being  served,'  or  'going  on;'  for  that  it  was  not 
"  ended"  is  plain  from  v.  26.  the  devil  having  now — or, 
'  already' — put  into  the  heart  of  Judas  to  betray  him — 
referring  to  the  agreement  he  had  already  made  with  the 
chief  priests  (Luke  22.  3-6).  3.  Jesus  knowing  that  the 
Father  had  given  all  things  Into  his  hands,  &.C. — Tills 
verse  is  very  sublime,  and  as  a  preface  to  what  follows, 
were  we  not  familiar  with  it,  would  fill  us  with  inexpres- 
sible surprise.  An  unclouded  perception  of  His  relation 
to  the  Father,  the  commission  He  held  from  Him,  and  His 
approaching  return  to  Him,  possessed  His  soul.  4,  5.  lie 
riseth  from  supper,  and  laid  aside  his  (outer)  garments 
— wliich  would  have  impeded  the  operation  of  washing 
— and  took  a  to'wel  and  girded  Iximself— assuming  a 
servant's  dress,  began  to  -^vash — 'proceeded  to  wash.' 
Beyond  all  doubt  the  feet  of  Judas  tvere  washed,  as  of  all  the 
rest.  6-11.  Peter  saith.  Lord,  dost  thou  -wash,  my 
feet  1— Our  language  cannot  bring  out  the  Intenselj-  vivid 
contrast  between  the  "thou"  and  the  "my,"  which,  by 
bringing  them  together,  the  original  expresses,  for  it  is 
not  English  to  say,  '  Lord,  T?iou  my  feet  dost  wash  ?'  But 
every  word  of  this  question  is  emphatic.  Thus  far,  and  in 
the  question  itself,  there  was  nothing  but  the  most  pro- 
found and  beautiful  astonishment  at  a  condescension  to 
him  quite  incomprehensible.  Accordingly,  though  there 
can  be  no  doubt  that  already  Peter's  heart  rebelled  against 
It  as  a  thing  not  to  be  tolerated,  Jesus  ministers  no  rebuke 
as  j'et,  but  only  bids  him  wait  a  little,  and  he  should  un- 
derstand It  all.  Jesus  answered  and  said,  'X'V^hat  I  do 
thou  knowest  not  now — q.  d..  Such  condescension  doet 
need  explanation ;  it  is  fitted  to  astonish,  but  thou  shalt 
know  hereafter  —  'afterwards,'  meaning  presently; 
though  viewed  as  a  general  maxim,  applicable  to  all  dark 
sayings  In  God's  word,  and  dark  doings  In  God's  provi- 
dence, these  words  are  full  of  consolation.  Peter  saltlk 
unto  him.  Thou  shalt  never  wash— more  emphatically, 
'  Never  shalt  thou  wash'  my  feet :  q.  d.,  'That  Is  an  Incon- 
gruity to  which  I  can  never  submit.'  How  like  the  man! 
If  I  wash  thee  not,  thou  hast  no  part  wltli  me — What 
Peter  could  not  submit  to  was,  that  the  Master  should 
serve  His  servant.  But  the  whole  saving  work  of  Christ  u'a* 
one  continued  series  of  such  services,  ending  with  and  consuin- 
mated  by  the  most  self-sacrificing  and  transcendent  of  all  ser- 
vices: The  Son  of  Man  came  not  to  be  ministered  unto,  but 
TO  minister,  and  to  give  His  life  a  ransom  fob 
MANY."     (See  on  Mark  10.  45.)     If  Peter  men  could  not 

jr)3 


The  Disciples  Exhorted  to  Humility. 


JOHN   XIII. 


The  Traitor  Indicated  by  a  Sign. 


Bubmit  to  let  his  Master  go  down  so  low  as  to  wash  his 
feet,  hoiu  should  he  suffer  himself  to  be  served  by  Him  at  all  f 
This  is  couched  under  the  one  pregnant  word  "  wasli," 
which  thougli  applicable  to  the  lower  operation  which 
Peter  resisted,  is  the  familiar  scriptural  symbol  of  that 
higher  cleansing,  which  Peter  little  thought  he  was  at  the 
same  time  virtually  putting  from  him.  It  is  not  humility 
to  refuse  what  the  Lord  deigns  to  do  for  us,  or  to  deny  what  He 
has  done,  but  it  is  self-willed  presumption— »io<  rare,  how- 
ever, in  those  inner  circles  of  lofty  religious  profession  and  tra- 
ditional spirituality,  which  arc  found  ivherever  Christian 
truth  has  enjoyed  long  and  undisturbed  possession.  The 
truest  humility  is  to  receive  reverentially,  and  thank- 
fully to  own,  the  gifts  of  grace.  Lord,  not  my  feet  only, 
■but  also  my  hands  and  my  liead— 7.  d.,  '  To  be  severed 
from  Thee,  Lord,  is  death  to  me:  If  that  be  the  meaning 
of  my  speech,  I  tread  upon  it;  and  if  to  be  washed  of 
Thee  have  such  signiflcauce,  then  not  my  feet  only,  but 
hands,  head,  and  all,  be  washed !'  This  artless  expres- 
sion of  clinging,  life-and-death  attachment  to  Jesns,  and 
felt  dependence  upon  Him  for  his  whole  spiritual  well- 
being,  compared  with  the  similar  saying  in  ch.  6.  G8,  69 
(on  which  see  notes),  furnishes  such  evidence  of  historic 
verity  as  no  thoroughly  honest  mind  can  resist.  He  tHat 
l8  -tvaslied— in  this  thorough  sense,  I0  expi'ess  which  the 
word  is  carefully  changed  to  one  meaning  to  wash  as  in  a 
bath.  necdetU  not— to  be  so  washed  any  more,  save  to 
>vas!i  Uis  feet— needeth  to  do  no  more  than  wash  his  feet 
(and  here  the  former  word  is  resumed,  meaning  to  wash 
tTie  hands  or  feet),  but  Is  clean  every  -wUlt  —  or,  '  as  a 
whole.'  This  sentence  is  singularly  instructive.  Of  the 
two  cleansings,  the  one  points  to  that  which  takes  place  at 
the  commencement  of  the  Christian  life,  embracing  com- 
plete absolution  from  sin  as  a  guilty  state,  and  entire  deliver- 
ance from  it  as  a  polluted  life  (Revelation  1.  5;  1  Corin- 
thians 6. 11)— or,  in  the  language  of  theology.  Justification 
and  Regeneration.  This  cleansing  is  effected  once  for  all, 
and  is  never  repeated.  The  other  cleansing,  described 
as  that  of  "the  feet,"  is  «mc7i  as  one  walking  from  a  bath 
quite  cleansed  still  needs,  in  consequence  of  his  contact  ivilh 
the  earth.  (Cf.  Exodus  30.18,19.)  It  is  the  daily  cleans- 
ing which  we  are  taught  to  seek,  when  in  the  spirit  of 
adoption  we  say,  "Our  Father  which  art  In  heaven— /or- 
give  us  our  debts;"  and,  when  burdened  with  the  sense  of 
manifold  short-comings — as  what  tender  spirit  of  a  Chris- 
tian is  not?— is  It  not  a  relief  to  be  permitted  thus  to  wash 
our  feet  after  a  day's  contact  with  the  earth  ?  This  is  not 
to  call  in  question  the  completeness  of  our  past  justifica- 
tion. Our  Lord,  while  graciously  insisting  on  washing 
Peter's  feet,  refuses  to  extend  thfe  cleansing  farther,  that 
the  symbolical  instruction  intended  to  be  conveyed  might 
not  be  marred,  and  ye  are  clean— in  the  first  and  tvhole 
sense,  but  not  all— important,  as  showing  that  Judas, 
instead  of  being  as  true-hearted  a  disciple  as  the  rest  at 
first,  and  merely  falling  away  afterwards— as  many  repre- 
sent it — never  experienced  that  cleansing  at  all  which  made 
the  others  what  they  were.  lSJ-15.  Kno-*v  ye  what  I  liiave 
done?— i.e.,  its  intent.  Tlie  question,  however,  was  put 
merely  to  summon  their  attention  to  His  own  answer. 
Ve  call  mc  Master  (Teacher)— and  XAOvA—learning  of  Him 
in  the  one  capacity,  obeying  Him  in  the  other,  and  ye 
say  ^vell,  for  so  I  am— The  conscious  dignity  with  which 
this  claim  is  made  is  remarkable,  following  immediately 
on  His  laying  aside  the  towel  of  service.  Yet  what  is  this 
whole  history  but  a  succession  of  such  astonishing  con- 
trasts from  first  to  last?  If  I  then  —  the  Lord— have 
•washed  your  feet — the  servants'— ye  —  but  fellow-ser- 
vants—  ought  to  wash  one  another's  feet — not  in  the 
narrow  sense  of  a  literal  washing,  profanely  caricatured 
by  popes  and  emperors,  but  by  the  very  humblest  real 
services  one  to  another.  16,  IT.  The  servant  is  not 
greater  than  his  Lord,  &c.— an  oft-repeated  saj'ing.  (Mat- 
thew 10.  24,  &c.)  If  ye  kno-w  these  things,  happy  are  ye 
If  ye  do  them— a  hint  that  even  among  real  Christians 
the  doing  of  such  things  would  come  lamentably  short. 
of  the  knowing.  18,  19.  I  speak  not  of  you  all  — the 
"happy  are  ye,"  of  v.  17,  being  on  no  supposition  applic- 
able to  Judas.  I  kiiOM'  whom  I  have  chosen— in  the 
154 


higher  sense.   But  that  the  Scripture  might  be  fulfilled 

— i.  e.,  one  has  been  added  to  your  number,  by  no  accident 
or  mistake,  who  is  none  of  Mine,  but  just  that  he  might 
fulfil  his  predicted  destiny.  He  that  eateth  bread  w^lth 
me — "did  eat  of  my  bread"  (Psalm  41.  9),  as  one  of  my 
family;  admitted  to  the  nearest  familiarity  of  disciple- 
ship  and  of  social  life,  hath  lifted  up  his  heel  against 
me— turned  upon  me,  adding  insult  to  injury.  (Cf.  He- 
brews 10. 29.)  In  the  Psalm  the  Immediate  reference  is  to 
Ahithophel's  treachery  against  David  (2  Samuel  17.),  one 
of  those  scenes  in  which  the  parallel  of  his  story  with 
that  of  His  great  Antitype  is  exceedingly  striking.  '  The 
eating  bread  derives  a  fearful  meaning  from  tiie  partici- 
pation in  the  sacramental  supper,  a  meaning  which  must 
be  applied  for  ever  to  all  unworthy  communicants,  as  well 
as  to  all  betrayers  of  Christ  who  eat  the  bread  of  His 
Church.'  [Stier,  with  whom,  and  others,  we  agree  in 
thinking  that  Judas  partook  of  the  Lord's  Supper.]  I  tell 
you  before,  tliat  when  it  comes  to  pass,  ye  may  believe 
— and  it  came  to  pass  when  they  deeply  needed  such  con- 
firmation. 30.  He  that  recelveth  ■whomsoever  I  send, 
recelveth  me,  &c. — See  on  Matthew  10.  40.  The  connec- 
tion here  seems  to  be  that  despite  the  dishonour  done  to 
Him  by  Judas,  and  similar  treatment  awaiting  them- 
selves, they  were  to  be  cheered  by  the  assurance  that  their 
office,  even  as  His  own,  was  Divine. 

21-30.  The  Traitor  Indicated— He  Leaves  the  Sttp- 
PEK-RoOM.  21.  Wlien  Jesus  had  thus  said,  he  was 
troubled  in  spirit,  and  testified,  and  said,  Verily, 
verily,  I  say  unto  you,  One  of  you  shall  betray  me — 
The  announcement  of  v.  18  seems  not  to  have  been  plain 
enough  to  be  quite  apprehended,  save  by  the  traitor 
himself.  He  will  therefore  speak  it  out  in  terms  not  to 
be  misunderstood.  But  how  much  it  cost  Him  to  do  this, 
appears  from  the  "trouble"  that  came  over  His  "spirit" 
—visible  emotion,  no  doubt— before  He  got  it  uttered. 
What  wounded  susceptibility  does  this  disclose,  and 
what  exquisite  delicacy  in  His  social  intercourse  with 
the  Twelve,  to  whom  He  cannot,  without  an  effort, 
break  the  subject !  33.  the  disciples  looked  one  on 
another,  doubting  of  ivhom  he  spake  —  Further  In- 
tensely interesting  particulars  are  given  in  the  other  Gos- 
pels: (1.)  "They  were  exceeding  sorrowful."  (Matthew 
2o.  22.)  (2.)  "They  began  to  Inquire  among  themselves 
which  of  them  it  was  that  should  do  this  thing."  (Luke 
22,  23.)  (3.)  "They  began  to  say  unto  Him  one  by  one,  Is 
it  I,  and  another.  Is  it  I?"  Generous,  simple  hearts! 
They  abhorred  the  thought,  but,  instead  of  putting  it  on 
others,  each  was  only  anxious  to  purge  himself,  and  know 
if  he  could  be  the  wretch.  Their  putting  it  at  once  to 
Jesus  Himself,  as  knowing  doubtless  who  was  to  do  it, 
was  the  best,  as  it  certainly  was  the  most  spontaneous 
and  artless  evidence  of  their  innocence.  (4.)  Jesus,  ap- 
parently while  this  questioning  was  going  on,  added, 
"The  Son  of  man  goeth  as  it  is  written  of  Him,  but  woe 
unto  that  man  by  whom  the  Son  of  man  is  betrayed  !  It 
had  been  good  for  that  man  if  he  had  not  been  born." 
(Matthew  26.  21.)  (5.)  "Judas,"  last  of  all,  "answered  and 
said,  Lord,  Is  it  If"  evidently  feeling  that  when  all  were 
saying  this,  if  he  held  his  peace,  that  of  itself  would  draw 
suspicion  upon  him.  To  prevent  this  the  question  is 
wrung  out  of  him,  but  perhaps,  amidst  the  stir  and  ex- 
citement at  the  table,  in  a  half-suppressed  tone— as  we 
are  inclined  to  tliinkthe  answer  also  was— "Thou  hast 
said"  (Matthew  26.  25),  or  possibly  by  little  more  than  a 
sign;  for  from  v.  28  it  is  evident  that  till  the  moment  when 
he  went  out  he  was  not  openly  discovered.  33-30.  there 
vt'as  leaning  on  Jesus'  bosom  oia.e  of  his  disciples, 
Avhom  Jesus  loved— Thus  modestly  does  our  Evangelist 
denote  him.'-olf,  as  reclining  next  to  Jesus  at  the  table. 
Peter  beckoned  to  l»in»  to  ask  who  it  should  be  of 
whom  lie  spake— reclining  probably  at  the  corresponding 
place  on  the  other  side  of  Jesus.  He  then  lying— rather 
'leaning  over'  on  Jesus'  bosom — saith  —  in  a  tvhisper, 
"Lord,  who  is  it?"  Jesus  ans-wered— ateo  inaudibly,  the 
answer  being  communicated  to  Peter  perhaps  from  be- 
hind—He to  Avhom  I  shall  give. a  sop  when  I  have 
dipped  It^a  piece  of  the  bread  soaked  in  the  wine  or  the 


PUei^s  Denial  of  Chrust  Predicted.. 


JOHN  XIV. 


Otrist  Comforteih  His  Dudplet. 


•auce  of  the  dish ;  one  of  the  ancient  ways  of  testifying 
peculiar  regard;  cf.  v.  18,  "he  that  eateth  bread  tvith  me." 
And  ii^-lien  lie  had  dipped,  lie  gave  It  to  Judas,  (fee- 
Thus  tiie  sign  of  Judas'  treaciiery  was  an  affecting  expres- 
sion, and  tlie  last,  of  the  Saviour's  wounded  love!  31- 
30.  afttr  tlie  sop  Satan  entered  Into  Ulm — Very  solemn 
nre  ihese  brief  liints  of  the  successive  steps  by  which 
Judas  readied  the  climax  of  his  guilt.  "The  devil  had 
already  put  it  into  his  heart  to  betray  his  Lord."  Yet 
who  can  tell  what  struggles  lie  went  through  ere  he 
brouglit  himself  to  carry  that  suggestion  into  effect? 
Even  after  this,  however,  his  compunctions  were  not  atan 
end.  Witli  the  thirty  pieces  of  silvei'  already  in  his  pos- 
session, lie  seems  still  to  have  rjuailed— and  can  we  won- 
der? When  Jesus  stooped  to  wash  his  feet,  it  may  be  the 
last  struggle  was  reaching  its  crisis.  But  that  word  of  the 
Psalm,  about  "one  that  ate  of  his  bread  wlio  would  lift 
up  liis  heel  against  Him,"  proliably  all  but  turned  the 
dread  scale,  and  the  still  more  explicit  announcement, 
that  one  of  those  sitting  with  Him  at  the  table  should 
betray  Him,  would  beget  the  thought,  'I  am  detected;  it 
is  now  too  late  to  draw  back.'  At  that  moment  the  sop 
Is  given ;  offer  of  friendship  is  once  more  made— and  how 
affectingly  !  But  already  "  Satan  has  entered  into  him"  and 
though  the  Saviour's  act  might  seem  enough  to  recall 
him  even  yet,  hell  is  now  in  his  bosom,  and  he  says  within 
himself,  'The  die  is  cast;  now  let  me  go  through  with  it; 
fear,  begone!'  (See  on  Matthew  12.  •18-1.5.)  Then  said 
Jesus  unto  him,  That  tliou  cloest,  do  quickly — q.  d., 
'Why  linger  here?'  Thy  presence  is  a  restraint,  and  thy 
work  stands  still;  thou  hast  the  wages  of  iniquity,  go 
work  for  it!'  no  man  kne^v  for  what  intent  he  spake 
this  unto  him  .  .  .  some  thougitt  Jesus  said,  Buy^vUat 
■we  need  .  .  .  or,  give  to  the  poor — a  very  important 
Ktatement,  as  showing  how  carefully  Jesus  had  kept  the 
secret,  and  Judas  his  hypocrisy,  to  tlie  last.  He  then, 
having  received  the  sop,  went  immediately  out— sever- 
ing himself /or  ever  from  that  holy  society  with  which  he 
never  had  any  spiritual  sympathy,  and  it  -ivas  night — 
but  far  blacker  night  in  the  soul  of  Judas  than  in  the  sky 
over  his  head. 

31-38.  Discourse  after  the  Traitor's  Departure— 
I'eter's  Self-Confidence— His  Fall  Predicted.  31. 
"Vi'licn  he  '«ras  gone  out,  Jesus  snid,  No^v  is  the  Son.  of 
man  glorified — These  remarkable  words  plainly  imply 
that  up  to  this  moment  our  Lord  had  spoken  under  a 
painful  restraint,  the  presence  of  a  ti'aitor  within  the  little 
circle  of  His  holiest  fellowship  on  earth  preventing  the 
free  and  full  outpouring  of  His  heart;  as  is  evident,  in- 
deed, from  those  oft-recurring  clauses,  "Ye  are  not  all 
clean,"  "  I  speak  not  of  you  all,"  itc.  "  Now"  the  restraint 
is  removed,  and  the  embankment  which  kept  in  the 
mighty  volume  of  living  waters  having  l)roken  down, 
they  burst  forth  in  a  torrent  which  only  ceases  on  His 
leaving  the  supper-room  and  entering  on  the  next  stage 
of  His  great  work— the  scene  in  tlie  Garden.  But  with 
what  words  is  tlie  silence  flrst  broken  on  the  departure  of 
Judas?  By  no  reflections  on  the  traitor,  and,  what  is  stiil 
more  wonderful,  by  no  reference  to  the  dread  character 
of  His  own  approaching  sufferings.  He  does  not  even 
name  tliem,  save  by  announcing,  as  with  a  burst  of  tri- 
umpli,  that  the  hour  of  His  glory  has  arrived  !  And  what 
Is  vei-y  remarkable,  in  five  brief  clauses  He  repeats  this 
word  "glorify"/it,'e«unes,  as  If  to  His  view  a  coruscation 
of  glories  played  at  that  moment  about  the  Cross.  (See 
on  ch.  12.  2.!.)  God  isgloritled  in  l»lm— the  glory  of  Kach 
reaching  its  zenith  in  the  Death  of  llie  Cross  !  If  God  he 
glorined  in  Hiip,  God  sliall  aliio— in  return  and  reward 
of  this  highest  of  all  services  over  rendered  to  Him,  or 
capable  of  being  rendered— glorify  lUin  In  Himself,  and 
straightway  glorify  Him— referring  now  to  the  Resur- 
rection and  Exaltation  of  Cluist  after  this  service  was 
over,  including  all  the  honour  and  glory  then  put  upon 
Him,  and  that  will  for  ever  encircle  Him  as  Head  of  the 
new  creation.  33-35.  lattle  clilldrcn— From  the  heiglit 
Of  His  own  glory  He  now  descends,  with  sweit  pity,  to 
His  "little  children,"  all  now  His  own.  This  term  of  en- 
dfl»rmcnt,  nowhere  else  used  iu  the  Oospols,  and  once 


only  employed  by  Paul  (Galatians  4. 19),  Is  appropriated 
by  the  beloved  disciple  himself,  who  no  fewer  than  seven 
times  employs  it  in  his  first  Epistle,  ye  shall  seek  me— 
feel  the  want  of  Me.  as  1  said  to  the  Jews — ch.  7.  34;  8. 
21.  But,  oh  in  what  a  different  sense!  anew  command- 
ment I  give  unto  you.  That  ye  love  one  another;  as  1 
have  loved  you,  tliat  ye  also  love  one  another,  &c. — 
This  was  the  new  feature  of  it.  Christ's  love  to  His  people 
in  giving  His  life  a  ransom  for  them  was  altogether  new, 
and  consequently  as  a  Model  and  Standard  for  theirs  to 
one  another.  It  is  not,  however,  something  transcending 
the  great  moral  law,  which  Is  "the  old  commandment" 
(1  John  2.  7,  and  see  on  Mark  12.  28-33),  but  that  law  in  a 
neiv  and  peculiar  form.  Hence  it  is  said  to  be  both  new  and 
old  (1  John  2.  7,  8).  l>y  tltls  shall  all  men  know  that  ye 
are  my  disciples— the  disciples  of  Him  who  laid  down 
His  life  for  those  He  loved,  if  ye  have  love  one  to 
anotlier,  &c.— for  My  sake,  and  as  one  in  Me;  for  to  such 
love  men  outside  the  circle  of  believers  know  right  well 
they  are  entii-e  strangers.  Alas,  how  little  of  it  there  is 
even  within  thiscircle!  36-38.  Petersald— seeing  plainly 
in  these  directions  how  to  behave  themselves,  that  He  was 
indeed  going  from  them,  liord,  tvhither  goest  thou? — 
having  hardly  a  glimmer  of  the  real  truth.  Jesus  an- 
swered. Thou  canst  not  follotr  me  no-w,  hut  thou  shalt 
follo^v  me  after-»vards — How  different  from  what  He 
said  to  the  Jews:  "Whither  I  go  j/ecawno<  eowe."  (Ch.  8. 
21.)  Wliy  not  no>v  T  I  ■will  lay  down  iny  life  for  your 
sake— He  seems  now  to  see  that  it  was  death  Christ  re- 
ferred to  as  what  would  sever  Him  from  them,  but  is  not 
staggered  at  following  Him  thither.  Jesus  answered, 
"VVllt  thou  lay  doAvn  thy  life  for  my  sake  I — In  this 
repetition  of  Peter's  words  there  is  deep  though  affection- 
ate irony,  and  this  Peter  himself  would  feel  for  many  a 
day  after  his  recovery,  as  he  retraced  the  painful  par- 
ticulars.   Verily  . .  .  The  cock,  &c.— See  on  Luke  22.  31-34. 

CHAPTER    XIV. 

Ver.  1->31.  Discourse  at  the  Table,  after  Supper. — 
'We  now  come  to  that  portion  of  the  evangelical  histor.v 
which  we  may  with  propriety  call  its  Holy  of  Holies.  Our 
Evangelist,  like  a  consecrated  priest,  alone  opens  up  to  us 
the  view  into  this  sanctuary.  It  is  the  record  of  the  last 
moments  spent  by  the  Lord  in  the  midst  of  His  disciples 
before  His  passion,  when  words  full  of  heavenly  thought 
flowed  from  His  sacred  lips.  All  that  His  heart,  glowing 
with  love,  had  still  to  say  to  His  friends,  was  compressed 
into  this  short  season.  At  flrst  (from  ch.  13.  31)  the  inter- 
course took  the  form  of  conversation;  sitting  at  table, 
they  talked  familiarly  together.  But  when  (11.  31)  the 
repast  was  finished,  the  language  of  Christ  assumed  .i 
loftier  strain;  the  disciples,  assembled  around  their 
Master,  listened  to  the  words  of  life,  and  seldom  spoke  a 
word  (only  ch.  10. 17,  29).  At  length,  in  the  Redeemer's 
sublime  intercessory  prayer.  His  full  soul  was  poured 
forth  in  express  petitions  to  His  heavenly  Father  on  ne- 
half  of  those  who  were  His  own.  It  is  a  peculiarity  of 
these  last  chapters,  that  they  treat  almost  exclusively  of 
the  most  profound  relations— as  that  of  the  Son  to  tne 
Father,  and  of  both  to  the  Spirit,  that  of  Clirist  to  the 
Church,  of  the  Church  to  the  world,  and  so  forth.  More- 
over, a  considerable  portion  of  these  sublime  communi- 
cations surpassed  the  point  of  view  to  which  the  disciples 
had  at  that  time  attained ;  hence  the  Redeemer  frequently 
rep(;ats  the  same  sentiments  in  order  to  impress  them 
more  deeply  upon  tlielr  minds, and,  because  of  what  they 
still  did  not  understand,  points  them  to  the  Holy  Sjilrit, 
who  would  remind  theni  of  all  His  sayings,  and  lead 
them  into  all  truth  (II.  2()).'  [Olshausen.]  1.  T^et  not 
your  heart  be  trouble*!,  &c.— What  myriads  of  souls 
have  not  these  opening  words  cheered,  in  deepest  gloom, 
since  flrst  they  were  uttered  !  ye  believe  iu  God— abso- 
lutely, believe  also  in  mc — q.  d.,  'Have  the  satne  trust  In 
Me.'  What  less,  and  what  else,  can  these  words  mean? 
And  if  so,  what  a  demand  to  make  by  one  sitting  famil- 
iarly with  them  at  the  supper-table !  Cf.  the  saying,  ch,  5. 
17,  for  which  the  Jews  took  up  stones  to  stone  Him,  aa 

155 


Christ  the  Way,  the  Trvih,  and  the  Life. 


JOHN  XIV. 


He  Affirms  His  Unity  with  the  Father 


"making  himself  equal  with  God"  (v.  18).    But  it  is  no 
transfer  of  our  trust  from  its  proper  Object ;  it  is  but  the  con- 
centration of  our  trust  in  the  Unseen  and  Impalpable  One 
upon  His  Own  Incarnate  Son,  by  whicli  that  trust,  instead 
of  the  distant,  unsteady,  and  too  often  cold  and  scarce 
real  thing  it  otherwise  is,  acquires  a  conscious  reality, 
warmth,  and  power,  which  niakes  all  things  new.    This 
is  Christianity  in  brief,    a,  3.  In  my  Father's  liowse  are 
many  mansions— and  so  room  for  all,  and  a  place  for 
(Mich,    if  not  I  ivould  hiave  told  you— 9.  d., '  I  would  tell 
you  so  at  once ;  I  would  not  deceive  you.'    I  go  to  pre- 
pare n  place  for  you— to  obtain  for  you  a  right  to  be 
there,  and  to  possess  your  "place."    I  ^vill  come  again 
and  receive  you  unto  myst-Vf —strictly ,  at  His  Personal 
appearing;  but  in  a  secondary  and  comforting  sense,  to 
each  individually.    Mark  again  the  cla  i  m  made :— to  come 
again  to  receive  His  people  "  to  Himself,  that  where  He  is 
there  they  may  be  also."    He  thinks  it  ought  to  be  enough  to 
be  assured  that  they  shall  be  ivhere  He  is  and  in  His  keeping. 
4-7.  -whitUer  I  go  yc  Unoiv  .  .  .  Tliomas  saitli,  liord, 
■we  kno-w  not  -wKitlier  tliou  goest.    Jesus  saltli,  I  am 
the  Mfay,  &c.— By  saying  this.  He  meant  rather  to  draw 
out  their  inquiries  and  reply  to  them.    Christ  is  "the 
Way"  to  the  Father— "no  man  cometh  unto  the  Father 
but  by  Me;"  He  is  "the  Truth"  of  all  we  find  in  the 
Father  when  we  get  to  Him,  "For  in  Him  dwelleth  all 
the  fulness  of  the  Godhead  bodily"  (Colossians  2.  9),  and 
He  is  all  "  the  Life"  that  shall  ever  flow  to  us  and  bless 
us  from  the  Godhead  thus  approached  and  thus  manifested 
in  Him— "this  is  the  true  God  and  eternal  life."  (IJohn 
5.  20.)    from  henceforth— now,  or  from  this  time,  under- 
stand.   8-ia.  The  substance  of  this  passage  is  that  the 
Son  is    the  ordained  and  perfect  manifestation  of  the 
Father,  that  His  own  word  for  this  ought  to  His  disciples 
to  be  enough;  that  if  any  doubts  remained  His  works 
ought  to  remove  them  (see  on  ch.  10.  37,  38);  but  yet  that 
these  works  of  His  were  designed  merely  to  aid  weak 
faith,  and  would  be  repeated,  nay  exceeded,  by  His  disci- 
ples, in  virtue  of  the  power  He  would  confer  on  them 
after  His  departure.    His  miracles  the  apostles  wrouglit, 
tliough  wholly  in  His  name  and  by  His  power;  and  tlie 
"greater"  works— not  in  degree  but  in  kind— were  the 
conversion  of  thousands  in  a  day,  by  His  Spirit  accom- 
panying them.    13,  14.  whatsoever  ye  ask  in  my  name 
—as  Mediator— tliat  '*vill  I  do— as  Head  and  Lord  of  the 
kingdom  of  God.     This  comprehensive  promise  is  em- 
phatically repeated  in  v.  14.    15-17.  If  yc  love  me,  keep 
my  commandments.    And  I  'ivlll  pray  the  Father,  &c. 
—This  connection  seems  designed  to  teach  that  the  proper 
temple  for  the  indwelling  Spirit  of  Jesus  is  a  heart  filled 
with  that  love  to  Him  which  lives  actively  for  Him,  and 
so  this  was  the  fitting  preparation  for  the  promised  gift. 
He  shall  give  you  anotlier  Comforter— a  word  used 
only  by  John;  in  his  Gospel  with  reference  to  the  Holy 
Spirit,  in  his  First  Epistle  (2. 1),  with  reference  to  Christ 
Himself.    Its  proper  sense  is  an  "advocate,"  "patron," 
"helper."    In  this  sense  it  is  plainly  meant  of  Christ  (1 
John  2.  1),  and  in  tliis  sense  it  comprehends  all  the  co')n- 
fort  as  well  as  aid  of  the  Spirit's  work.    The  Spirit  is  here 
promised  as  One  who  would  supply  Christ's  oivn  place  in 
His  absence,    that  He  may  abide  with  you  for  ever — 
never  go  away,  as  Jesus  was  going  to  do  in  the  body. 
whom  the  -world cannot  receive,  &c. — See  1  Corinthians 
2.  14.    He  dwelleth  -ivltli  you,  and  slmll  he  in  you — 
Though  the  proper  fulness  of  both  these  was  yet  future, 
our  Lord,  by  using  both  tlie  present  and  the  future,  seems 
plainly  to  say  that  they  already  bad  tlie  germ  of  tliis  great 
blessing.    18-30.  I  will  not  leave  you  comfortless— in 
a  bereaved  and  desolate  condition — or  (as  Margin)  'or- 
phans.'   1  -w^ill  come  to  you — '  I  come'  or  '  am  coming'  to 
j-ou,  i.  e.,  plainly  by  the  Spirit,  since  it  was  to  make  His 
departure  to  be  no  bereavement,    world  sceth  (' behold- 
eth')  me  no  more,  hut  ye  see  ('behold')  me— His  bodily 
presence,  being  all  the  sight  of  Him  which  "  the  world" 
ever  had,  or  was  capable  of,  it  "  beheld  Him  no  more" 
after  His  departure  to  the  Father;  but  by  tlie  coming  of 
the  Spirit,  the  presence  of  Christ  was  not  only  continued 
to  His  spiritually  enliglitened  disciples,  but  rendered  far 
156 


more  efficacious  and  blissful  than  His  bodily  presence  had 
been  before  the  Spirit's  coming,     because  I  live  —  not 
'shall  live,'  only  when  raised  from  the  dead ;  for  it  is  H48 
vinextinguishable.  Divine  life  of    which  He  speaks,  in 
view  of  which  His  death  and  resurrection  were  but  aa 
shadows  passing  over  the  sun's  glorious  disk.    Cf.  Luke 
24.  5;  Revelation  1. 18,  "  the  Living  One."    And  this  grand 
saying   Jesus    uttered   with   death  immediately  in  view. 
What  a  brightness  does  this  throw  over  the  next  clause, 
"Ye  shall  live  also!"    'Knowest  thou  not,'  said  Luther 
to  the  King  of  Terrors, '  tliat  thou  didst  devour  the  Lord 
Christ,  but  wert  obliged  to  give  Him  back,  and  wert  de- 
voured of  Him?    So  thou  must  leave  me  undevoured  be- 
cause I  abide  in  Him,  and  live  and  suflFer  for  His  name'a 
sake.  Men  may  hunt  me  out  of  the  world — that  I  care  not 
for — but  I  shall  not  on  that  account  abide  in  death.  I  shall 
live  with  my  Lord  Christ,  since  I  know  and  believe  that 
He  liveth !'  [quoted  in  StierJ.   At  that  day— of  the  Spirit's 
coming.    Ye  shall  know  that  I  am  in  my  Father,  ye  in 
me,  I  in  you— See  on  ch.  17. 22.  23.  21-34.  He  that  hatli  my 
commandments  and  keepetit  them,  &c. — See  on  v.  15, 16. 
my  Fatlier  Tvill  love  him,  and  I — Mark  the  sharp  line 
of  distinction  here,  not  only  between  the  Divine  Persons, 
but  the  actings  of  love  in  Each  respectively,  towards  true 
disciples.    Judas  sayeth,  not  Iscarlot — Beautiful  paren- 
thesis  this!    Tlie   traitor   being   no  longer  present,  we. 
needed  not  to  be  told  that  this  question  came  not  from 
him.    But  it  is  as  if  the  Evangelist  had  said,  'A  very  dif- 
ferent Judas  from  the  traitor,  and  a  very  different  ques- 
tion from  any  that  he  would  have  put.    Indeed  [as  one  In 
Stikr  saysj,  we  never  read  of  Iscariot  that  he  entered  in 
any  way  into  his  Master's  words,  or  ever  put  a  question 
even  of  rash  curiosity  (though  it  may  be  he  did,  but  that 
nothing  from  him  was  deemed  fit  for  immortality  in  the 
Gospels  but  his  name  and  treason),    how  manifest  thy- 
self to  us,  and  not  to  the  world  1 — a  most  natural  and 
proper  question,  founded  on  v.  19,  though  interpreters 
speak  against  it  as  Jewish,     we  will  come  and  make 
our  abode  -with  him- Astonishing  statement!    In  tlie 
Father's  "coming"  He  'refers  to  the  revelation  of  Him  as 
a  Father  to  the  soul,  which  does  not  take  place  till  the 
Spirit  comes  into  the  heart,  teaching  it  to  cry,  Abba, 
Father.'    [Olshausen.]    The  "abode"  means  a  perma- 
nent, eternal  stay!    (Cf.  Leviticus  26. 11, 12;  Ezekiel  37.  26, 
27;  2  Corinthians  6.  16;  and  contrast  Jeremiah  14.  8.)    35, 
36.  He  shall  teach  you  all  things,  and  bring  all  to  re^ 
niembrance,  -whatsoever  I  have  said  unto  you,  &c. — 
See  on  v.  16, 17.    As  the  Son  came  in  the  Father's  name,  so 
the  Father  shall  send  the  Spirit  "inmyname,"  says  Jesus, 
i.  e.,  with  like  Divine  power  and  authority  to  reproduce  in 
their  souls  what  Christ  taught  them,  'bringing  to  living 
consciousness  what  lay  like  slumbering  germs  in  their 
minds.'    [Ol,SHAUSEN.]    On  this  rests  the  credibility  and  ul- 
timate Divine  authority  of  TiiiE  Gospel  history.   The  whole 
of  what  is  here  said  of  the  Spirit  is  decisive  of  His  Di- 
vine personality.    '  He  who  can  regard  all  the  personal  ex- 
pressions, applied  to  the  Spirit  in  these  three  chapters 
("teaching,"  "reminding,"  "testifying,"  "coming,"  "con- 
vincing," "guiding,"  "speaking,"  "hearing,"  "prophe- 
sying," "taking")  as  being  no  other  than  a  long  drawn 
out  figure,  deserves  not  to  be  recognized  even  as  an  inter- 
preter of  intelligible  words,  much  less  an  expositor  of 
Holy  Scripture.'    [Stier.]    Peace  I  leave  -»vith  you,  my 
peace  I   give  unto   you — If  the  two  preceding  verses 
sounded  like  a  note  of  preparation  for  drawing  the  dis- 
course to  a  close,  this  would  sound  like  a  farewell.    But  oh 
how  different  from  ordinary  adieus!    It  is  a  partingword, 
but  of  richest  import,  the  customary  "peace"  of  a  parting 
friend  sublimed  and  transfigured.     As  "the  Prince  of 
Peace"  (Isaiah  9.  6)  He  brought  it  into  flesh,  carried  i' 
about  in  His  Own  Person  ("  My  peace"),  died  to  make  ii 
ours,  left  it  as  the  heritage  of  His  disciples  upon  earth, 
Implants  and  maintains  it  by  His  Spirit  in  their  hearts. 
Many  a  legacy  is  "left"  that  is  never  "given"  to  the  lega- 
tee, many  a  gift  destined  that  never  reaches  its  proper 
object.    But  Christ  is  the  Executor  of  His  own  Testa- 
ment; the  peace  He  "  leaves"  He  "gives:"    Thus  all  is  se- 
cure,   not  as  the  -»vorld  giveth— in  contrast  with  the 


Christ  Leaveth  Sis  Peace. 


JOHN   XV. 


Mutual  Love  of  Christ  and  His  People, 


■world,  He  gives  sincerely,  substantially,  eteriinl!,i/.  28,  39. 
If  ye  loved  me,  ye  would  rejoice,  because  I  said,  I  go 
unto  tUe  Father,  for  my  FatHer  ia  greater  tlian  I— 

These  words,  which  Arians  and  Socinians  perpetually 
quote  as  triumphant  evidence  against  the  proper  Divinity 
of  Christ,  really  yield  no  intelligible  sense  on  their  prin- 
ciples. Were  a  holy  man  on  his  death-bed,  beliolding  his 
friends  in  tears  at  the  prospect  of  losing  him,  to  say,  'Ye 
ought  rather  to  joy  than  weep  for  me,  and  would  if  ye 
really  loved  me,'  the  speech  would  be  quite  natural.  But 
if  they  should  ask  him,  ivliy  joy  at  liis  departure  was 
more  suitable  than  sorrow,  would  they  not  start  back 
with  astonishment,  if  not  horror,  were  he  to  reply,  "  J5e- 
cause  my  Father  is  greater  than  If"  Does  not  tliis  strange 
speech  from  Christ's  lips,  then,  presuppose  such  teaching  on 
His  part  as  would  make  it  extremely  difllcult  for  lliem  to 
think  He  could  gain  anything  by  departing  to  the  Father, 
and  make  it  necessary  for  Him  to  say  expressly  that  there 
was  a  sense  in  which  He  could  do  so?  Thus,  this  startling 
explanation  seems  plainly  intended  to  correct  such  mis- 
apprehensions as  might  arise  from  tlie  emphatic  and  reit- 
erated teaching  of  His  proper  equality  with  the  Father— ixs 
if  so  Exalted  a  Person  were  incapable  of  any  accession  by 
transition  from  this  dismal  scene  to  a  cloudless  heaven 
and  the  very  bosom  of  the  Father— and  by  assuring  them 
that  this  was  not  the  case,  to  make  them  forget  their  own 
sorrow  in  His  approaching  joy.  30,  31.  Hereafter  I  -«vill 
not  talV  much  wltli  you—'  I  have  a  little  more  to  say, 
but  my  work  hastens  apace,  and  the  approach  of  the 
adversary,  will  cut  it  short.'  for  the  Prince  of  this 
•world— See  on  oh.  12.31.  cometli— with  hostile  intent, 
for  a  last  grand  attack,  having  failed  in  His  first  formid- 
able assault, Luke  •l.,from  which  he  "departed  (only) /or  a 
season"  {v.  13).  and  liatli  notliing  in  me — nothing  of  His 
«u'n — nothing  to  fasten  on.  Glorious  saying !  The  trut?i  of 
it  is,  that  which  makes  the  Person  and  Work  of  Christ 
the  life  of  the  world.  (Hebrews  9.  H;  1  John  3.  5;  2  Cor- 
inthians 3.  21.)  But  tliat  tlie  'world  may  know  tliat  I 
love  tlie  Father,  <&c. — The  sense  must  be  completed  thus : 
'But  to  the  Prince  of  the  world,  tlioiigh  he  has  nothing  in 
me,  I  shall  yield  myself  up  even  unto  death,  that  the 
world  may  know  that  I  love  and  obey  the  Father,  whose 
commandment  it  is  that  I  give  my  life  a  ransom  for 
many  '  Arise,  let  us  go  hence — Did  they  then,  at  this 
stage  of  the  discourse,  leave  the  supper-room,  as  some  able 
interpreters  conclude?  If  so,  we  think  our  Evangelist 
would  have  mentioned  it :  see  ch.  IS.  1,  which  seems  clearly 
to  Intimate  that  they  then  only  left  the  upper  room.  But 
what  do  the  words  mean  if  not  this?  We  think  it  was  the 
dictate  of  that  saying  of  earlier  date,  "I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  straitened  till  it  be  accom- 
plished!"—a.  spontaneous  and  irrepressible  expression  of 
the  deep  eagerness  of  His  spirit  to  get  into  the  conflict, 
and  that  if,  as  is  likely,  it  was  responded  to  somewhat  too 
literally  by  the  guests  who  hung  on  His  lips,  in  the  way 
of  a  movement  to  depart,  a  wave  of  His  hand  would  be 
enough  to  show  that  He  had  yet  more  to  say  ere  they 
broke  up;  and  that  disciple,  whose  pen  was  dipped  in  a 
love  to  his  Master  which  made  their  movements  of  small 
consequence  save  when  essential  to  the  illustration  of  His 
words,  would  record  this  little  outl)urst  of  the  Lamb 
hastening  to  the  slaughter,  in  the  very  midst  of  His  lofty 
discourse;  while  the  effect  of  If,  if  any,  upon  His  hearers, 
as  of  ho  consequence,  would  naturally  enough  be  passed 
over. 

CHAPTER    XV. 

Ver.  1-27.  Discourse  at  thk  Suppkr-table  Co.ntin- 
CKD.  1-8.  Tlie  spiritual  oneness  of  Christ  and  His  people, 
and  His  relation  to  them  as  the  Source  of  all  their  spiritual 
life  and  fruilfulness,  are  here  beautifully  set  forth  by  a  fig- 
ure familiar  to  Jewish  ears.  (Isaiah  5.  1,  &q.)  I  am  the 
true  Vine — of  Whom  the  vine  of  nature  Is  Init  a  shadow. 
my  Father  the  husbandman— the  great  Proprietor  of 
the  Vineyard,  the  Lord  of  the  Spiritual  kingdom.  (It  is 
surely  unnecessary  to  point  out  the  claim  to  supreme 
divinity  involved  in  this.)  every  branch  in  me  that 
beareth  not  fi^lt  .  ,  .  every  branch  that  bearetli  Arult 


—As  in  a  fruit  tree,  some  branches  may  ha  fruitful,  others 
quite  barren,  according  as  there  \ss\  vital  connection  between 
the  branch  and  the  stock,  or  no  vital  connection;  so  the  dis- 
ciples of  Christ  may  be  spiritually  fruitful  or  the  reverse, 
according  as  they  are  vitally  and  spiritually  connected  with 
Christ,  or  but  externally  antl  mechanically  attached  to  Him, 
The  fruitless  He  "taketh  away"  (see  on  v.  6);  the  fruitful 
He  "purgeth"  ('cleanseth,'  '^prnnetW)  — stripping  it,  aa 
the  husbandman  does,  of  what  is  rank  and  luxuriant 
(Mark  4.  19),  "that  it  may  bring  forth  more  fruit;"  a 
process  often  painful,  but  no  less  needful  and  beneliclal 
than  in  the  natural  husbandry.  Kow— rather,  'Already' 
—ye  are  clean  tiirough  ('  by  reason  of)  the  word  I  liave 
spoken  to  you— already  in  a  purified,  fruitful  condition, 
in  consequence  of  the  long  action  upon  them  of  that 
searching  "  word"  which  was  "  as  a  refiner's  fire."  (Mal- 
achi  3.  2,  3).  abide  in  me,  and  I  in  you  ;  as  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine, 
&c.— As  all  spiritual  fruitfulness  had  been  ascribed  to  the 
mutual  inhabitation,  and  living,  active  interpenetration  (so 
to  speak)  of  Christ  and  His  disciples,  so  here  the  keeping 
up  of  this  vital  connection  is  made  essential  to  continued 
fruitfulness.  without  me— 'apart,'  or  'vitally  discon- 
nected from  Me.'  ye  can  do  notlilng — spiritually,  ac- 
ceptably, if  a  man  abide  not  in  me,  he  is  cast  forth 
as  a  branch  .  .  .  'withered  .  .  ,  cast  into  the  fire  .  .  . 
burned— The  one  proper  use  of  the  vine  is  to  bear  fruit; 
failing  this,  it  is  good  for  one  other  thing— /wei.  (See  Eze- 
kiel  15. 1-5.)  How  awfully  striking  the  figure,  in  this  view 
of  It !  if  ye  abide  in  me,  and  my  words  in  you — Mark 
the  change  from  the  inhabitation  of  Himself  to  that  ot  His 
words,  paving  the  way  for  the  subsequent  exhortations  \v. 
9,  10).  ask  -vriiat  ye  'will,  and  it  sliall  be  done  unto  you 
—because  tliis  indwelling  of  His  words  in  them  would  se- 
cure tiie  harmony  of  their  askings  with  the  Divine  will. 
glorified  tliat  ye  bear  much  fruit— not  only  from  His 
delight  in  it  for  its  own  sake,  but  as  from  '  the  juices  of 
the  Living  Vine.'  so  shall  ye  be  my  disciples — evidence 
your  discipleship.  9-11.  continue  ye  in  my  love— not, 
'Continue  to  love  me,'  but,  'Continue  in  the  possession 
and  enjoyment  of  My  love  to  you ;'  as  is  evident  from  the 
next  words.  If  ye  keep  my  commandments,  ye  shall 
abide  in  my  love— the  obedient  spirit  of  truediscipleshlp 
cherishing  and  attracting  the  continuance  and  increase 
of  Clirist's  love;  and  this.  He  adds,  was  the  secret  even  of 
His  own  "  abiding  in  His  Father's  love  !"  lSJ-16.  Tiiat  ye 
love  one  another,  &c. — See  on  ch.  13.  34,  35.  greater  love 
hatli  T\o  ntan  titan  this,  that  a  man  lay  dovVn  his  life 
for  liis  friends— The  emphasis  lies  not  on  "friends,"  but 
on  "laying  doum  his  life"  for  them.  q.  d.,  'One  can  show 
no  greater  regard  for  those  dear  to  him  than  to  give  his 
life  for  tliem,  and  this  is  the  love  ye  shall  find  in  Me.' 
ye  are  my  friends,  if  ye  do  whatsoever  I  command  you 
— '  hold  yourselves  in  absolute  subjection  to  Me.'  Hence- 
fortli  I  call  you  not  servants— i.  e.,  in  the  sense  explained 
in  the  next  words;  for  servants  He  still  calls  them  (v.  20). 
and  they  delight  to  call  themselves,  in  the  sense  of  being 
"under  law  to  Christ"  (1  Corinthians  9.20).  the  serrant 
hnoweth  not 'what  his  lord  doeth — knows  nothing  of 
his  master's  plans  and  reasons,  but  simply  receives  and 
executes  his  orders,  but  friends,  for  all  things  that  I 
liave  Iteard  of  my  Father  I  Iiave  made  kno'wn  unto 
you— admitted  you  to  free,  unrestrained  fellowship,  keep- 
ing back  nothing  from  you  which  I  have  received  to  com- 
municate. (Cf.  Genesis  18.  17;  Psalm  25.  14;  ^saiah  50.  4.) 
Ye  have  not  clioscn  me,  but  I  you — a  wholesale  me- 
mento after  the  lofty  things  He  had  Just  said  about  their 
mutual  indwelling,  and  the  unreservedness  of  thefriend- 
slilp  they  had  been  admitted  to.  ordained  ('appointed') 
you,  tliat  ye  should  go  and  bring  forth  fruit — i.  e.,  give 
yourselves  to  it.  and  tliat  your  fruit  should  remain — 
showing  itself  to  be  an  imperishable  and  ever-growing 
principle.  (Cf.  Proverbs  4. 18;  2  John  8.)  that  whatso- 
ever ye  shall  ask,  &c.— See  on  v  7.  IT-ai.  The  substance 
of  these  important  verses  has  occurred  more  than  once 
before.  (See  on  Matthew  10.  34-36 ;  Luke  12.  49-^,  &c.)  «»- 
S5.— See  on  ch.  9.  39-11.  if  I  had  not  come  and  spoken 
unto  them,  they  had  no!  hod  sin — comparatively  none ; 

157 


Christ  Oomforteth  His  Disciples 


JOHN  XVI. 


by  the  Promise  of  the  Holy  Ghod. 


all  other  sins  being  light  compared  with  the  rejection  of 
the  Son  of  God.  i»o-»v  they  have  no  cloak  for  tUelr  8iu 
— rather, '  pretext.'  If  I  liaxl  not  done  the  -works  -^vhlch 
none  other  did— See  on  ch.  12.  37.  that  the  -ivord  might 
be  fiUfllled,  They  Iiated  me  \%'itlkout  a  cause— quoted 
from  the  Messianic  Psalm  69.  4,  applied  also  in  the  same 
sense  ch.  2. 17 ;  Acts  1.  20 ;  Romans  11 .  9, 10 ;  15. 3.  36,  27 — 
See  on  ch.  14. 16, 17.  ye  also  shall  bear  -witness— rather, 
'are  witnesses;'  witli  reference  indeed  to  tlieir/a^Mre  wit- 
ness-bearing, but  putting  the  emphasis  upon  their  present 
ample  opportunities  for  acquiring  tlieir  qualifications  for 
that  great  office,  inasmuch  as  they  had  been  "  with  Him 
from  the  beginning."    (See  on  Luke  1. 2.) 

CHAPTER    XVI. 

Ver.  1-33.  Discourse  at  the  Supper-Table  Con- 
cr^UDED.  1-5.  Tliese  things  have  I  spoken  unto  yon, 
tliat  ye  sliould  not  be  offended,  &c.— both  the  warnings 
and  the  encouragements  just  given,  they  shall  put  you 
out  of  the  synagogue— (Ch.  9.  22 ;  12.  42.)  the  time  com- 
«;tii,  tlxat  >vliosoever  killeth  you  -will  think  that  he 
doeth  God  service — The  words  niean  religious  service — 
•  that  he  is  offering  a  service  to  God.'  (So  Saul  of  Tarsus, 
Galatians  1. 13,  14;  Philemon  3.  6.)  these  things  I  said 
not  at  ('from')  tlie  beginning — He  had  said  it  pretty- 
early  (Luke  6.  22),  but  not  quite  as  in  v.  2.  because  I  was 
-with  yon.  But  noiv  I  go  my  -way  to  him  tliat  sent 
ine,  &c.  While  He  was  with  them,  the  world's  hatred 
was  directed  chiefly  against  Himself;  but  His  departure 
would  bring  it  down  upon  them  as  His  representatives. 
and  none  of  yon  asketh  me.  Whither  goest  thou  T — 
They  ?iad  done  so  in  a  sort,  ch.  13. 36 ;  14. 5 ;  but  He  wished 
more  intelligent  and  eager  inquiry  on  the  subject.  6,  7. 
But  1>ecause  I  have  said  tliese  things,  sorrow^  hath 
niled  your  heart— Sorrow  had  too  much  paralyzed  them, 
and  He  would  rouse  their  energies.  It  is  expedient  for 
you  that  I  go  away — 

My  Saviour,  can  it  ever  be 

That  I  sliould  gain  by  losing  thee? — [Kedle.] 

Yes.  for  if  I  go  not  a-»vay,  the  Comforter  -%vill  not  come 
unto  yo»i,  but  if  I  go  I  ^vill  send  Him  unto  you— See  on 

ch.  7.  39;  14. 16.  And  -when  lie  is  come,  he  -tvill,  &c.— Tliis 
Is  one  of  tlie  passages  most  pregnant  witii  tliought  in  the 
profound  discourses  of  Ciirist;  with  a  few  great  strokes 
depicting  all  and  every  part  of  the  ministry  of  the  Holy 
Ghost  in  the  world — His  operation  with  reference  to  indi- 
viduals as  well  as  the  mass,  on  believers  and  unbelievers 
alike.  [Olshausen.]  he  -tvill  reprove— This  is  too  weak 
a  word  to  express  what  is  meant.  '  Reproof  is  indeed 
Implied  in  the  term  employed,  and  doubtless  the  word 
begins  with  it.  But '  convict^  or  '  convince'  is  the  thing  in- 
tended; and  as  the  one  expresses  tlie  work  of  the  Spirit 
on  the  unbelieving  portion  of  mankind,  and  the  otlier  on 
the  believing,  it  is  better  not  to  restrict  it  to  either,  of  sin, 
because  they  believed  not  on  me — As  all  sin  has  its  root 
in  unbelief,  so  the  most  aggravated  form  of  unbelief  is  the 
rejection  of  Christ.  The  Spirit,  however,  in  fastening  this 
truth  upon  the  conscience,  does  not  extinguish,  but,  on  the 
contrary,  consummaie  and  intensify,  the  sense  of  all  other 
sins,  of  righteousness,  because  I  go  to  my  Father,  and 
ye  sec  me  no  more— Beyond  doubt,  it  is  Christ' s personal 
righteousness  which  the  Spirit  was  to  bring  home  to  the 
sinner's  lieart.  The  evidence  of  this  was  to  lie  in  the  great 
historical  fact,  that  He  had  "gone  to  His  Father  and  was 
no  more  visible  to  men :"  for  if  His  claim  to  be  the  Son  of 
God,  the  Saviour  of  the  world,  had  been  a  lie,  how  should 
the  Father,  who  is  "a  jealous  God,"  have  raised  such  a 
blasphemer  from  the  dead  and  exalted  him  to  His  right 
hand?  But  if  He  was  the  "  Faithful  and  True  Witness," 
the  Father's  "Righteous  Servant,"  "His  Elect,  in  whom 
His  soul  delighted,"  then  was  his  departure  to  the  Father, 
and  consequent  disappearance  from  the  view  of  men,  but 
the  fitting  consummation,  the  august  reward,  of  all  that 
He  did  here  below,  the  seal  of  His  mission,  the  glorification 
of  the  testimony  which  He  bore  on  earth,  by  the  reception 
of  its  Bearer  to  the  Father's  bosom.  This  triumphant  vin- 
158 


dlcation  of  Christ's  rectitude  is  to  us  Divine  evldence,brlghl 
as  heaven,  that  He  is  indeed  the  Saviour  of  the  world, 
God's  Righteous  Servant  to  justify  many,  because  He 
bare  their  iniquities.  (Isaiah  53.  11.)  Thus  the  Spirit,  in 
this  clause,  is  seen  convincing  men  that  there  is  in  Christ 
perfect  relief  under  the  sense  of  sin  of  which  he  had  before 
convinced  them;  and  so  far  from  mourning  over  His  ab- 
sence from  us,  as  an  irreparable  loss,  we  learn  to  glory  in 
it,  as  the  evidence  of  His  perfect  acceptance  on  our  be- 
half, exclaiming  with  one  who  understood  tliis  point, 
"Who  shall  laj' anything  to  the  charge  of  God's  elect? 
It  is  God  that  justifieth:  Who  is  he  thatcondemneth?  It 
is  Christ  that  died;  yea,  rather,  that  is  risen  again,  who  is 
even  at  the  riglit  hand  of  God,"  &.C.  (Romans  8.  33,  34.)  of 
Judgment,  because  tlie  prince  of  this  -world  is  judged — 
By  supposing  that  the  final  judgment  is  here  meant,  the 
point  of  this  clause  is,  even  by  good  interpreters,  quite 
missed.  Tlie  statement,  "The  prince  of  this  world  is 
judged,"  means,  beyond  all  reasonable  doubt,  the  same 
as  that  in  ch.  12.  31,  "Now  shall  the  prince  of  this  world 
be  cast  out;"  and  both  mean  that  his  dominion  over  men, 
or  his  power  to  enslave  and  so  to  ruin  them,  is  destroyed. 
The  death  of  Christ  "judged"  or  judicially  overthrew 
him,  and  he  was  tiiereupon  "  cast  out"  or  expelled  from 
his  usurped  dominion.  (Hebrews  2. 14;  lJohn3.8;  Colos- 
sians  2.  15.)  Thus,  then,  the  Spirit  shall  bring  home  to 
men's  conscience  (1.)  the  sense  of  sin,  consummated  in  the 
rejection  of  Him  who  came  to  "  take  awaj'  the  sin  of  the 
world;"  (2.)  the  sense  of  perfect  relief  in  the  righteousness 
of  the  Father's  Servant,  now  fetched  from  the  earth  that 
spurned  Him  to  that  bosom  where  from  everlasting  He  had 
dwelt;  and  (3.)  the  sense  of  emancipation  from  the  fetters 
of  Satan,  whose  judgment  brings  to  men  liberty  to  be  holy, 
and  transformation  out  of  servants  of  the  devil  into  sons 
and  daughters  of  the  Lord  Almighty.  To  one  'class  of 
men,  however,  all  this  will  carry  conviction  only;  they 
"will  not  come  to  Christ" — revealed  though  He  be  to 
them  as  the  life-giving  One— that  they  may  have  life. 
Such,  abiding  voluntarily  under  the  dora'nion  ot  •",!:« 
prince  of  this  world,  are  judged  in  his  judgment,  the  vis:  Die 
consummation  of  which  will  be  at  the  great  day.  To 
another  class,  however,  this  blessed  teaching  will  have 
another  issue — translating  them  out  of  the  kingdom  of 
darkness  into  the  kingdom  of  God's  dear  Son.  13-15. 
-wlien  he,  the  Spirit  of  truth,  is  come  .  .  .  he  shnll 
not  speak  of  himself— t.  e., /rom  Himself,  but,  like  Christ 
Himself,  "  what  He  hears,"  what  is  given  Him  to  com- 
municate, he  -will  sliow  you  things  to  come — referring 
specially  to  those  revelations  which,  in  the  Epistles  par- 
tially, but  most  fully  in  the  Apocalypse,  open  up  a  vista 
into  the  Future  of  the  Kingdom  of  God,  whose  horizon  is 
the  everlasting  hills.  He  shall  glority  me ;  for  lie  sliall 
receive  of  mine  and  shoiv  it  unto  you — Thus  the  whole 
design  of  tlie  Spii'it's  oflice  is  to  glorify  Christ— not  in  His 
own  Person,  for  this  was  done  by  the  P'ather  when  ho 
exalted  Plim  to  His  own  right  hand— but  in  the  view  and 
estimation  of  men.  For  this  purpose  He  was  to  ^^ receive 
of  Christ" — all  the  truth  relating  to  Christ — "and  show  it  unto 
them,"  or  make  them  to  discern  it  in  its  own  light.  The 
subjective  nature  of  the  Spirit's  teaching— the  discovery  to 
the  souls  of  men  of  what  is  Christ  outwardliz—is  here  very 
clearly  expressed;  and,  at  the  same  time,  the  vanitj'of 
looking  for  revelations  of  the  Spirit  which  shall  do  any- 
thingbeyond  throwing  light  in  the  soul  upon  what  Christ 
Himself  is,  and  taught,  and  did  upon  earth,  all  tilings 
that  the  Fatlier  hath  are  mine — a  plainer  expression 
than  this  of  absolute  community  with  the  Father  in  all 
things  cannot  be  conceived,  though  the  "all  things"  here 
have  reference  to  the  things  of  the  Kingdom  of  Grace, 
which  the  Spirit  was  to  receive  that  He  might  show  it  to 
us.  We  have  here  a  wonderful  glimpse  into  the  inner  re- 
lati07is  of  the  Godhead.  lG-23.  A  little  while,  and  ye 
shall  not  see  me,  and  again  a  little  -ivhile,  and  ye  sliall 
sec  me,  because  I  go  to  the  Father— The  'joy  of  the 
world 'at  their 'not  seeing  him' seems  to  show  that  His 
removal  from  them  by  death  was  what  He  meant;  and  in 
that  case,.thelr  'joy  at  again  seeing  Him  '  points  to  their 
transport  at  His  reappearance  amongst  them  on  His  rea- 


Ckrisfs  Inlei-cessory  Prayer  to  the  Father 


JOHN  XVII. 


to  Glorify  Him  and  Preserve  his  Apoattes. 


urrection,  when  they  could  no  longer  doubt  his  identltj'. 
At  the  same  time  the  sorrow  of  the  widowed  Church  in 
the  absence  of  her  Lord  in  the  heavens,  and  tier  transport 
at  His  personal  return,  are  certainly  here  expressed.  24- 
88.  At  tUat  day — of  the  dispensation  of  the  Spirit,  as  ch. 
14.  20.  ye  sUall  aslc  ('  inquire  of)  me  notUliig— liy  reason 
Of  the  fulness  of  the  Spirit's  teaching.  (Ch.  11.  20;  16.  1.3; 
and  cf.  1  John  2.  27.)  liltherto  have  ye  asked  iiotning  in 
wty  name — for  '  prayer  in  the  name  of  Christ,  and  prayer 
to  Christ,  presuppose  His  glorification.'  [Olsdausen.]  ask; 
—when  I  am  gone,  "in  my  name."  In  proverbs— in  ob- 
scui-e  language,  opposed  to  "sliowing  plainly  "— t.  e.,  by  the 
Spirit's  teaching.  I  say  not,  I  w^lll  pray  tlic  Father  for 
yon— as  if  He  were  not  of  Himself  disposed  to  aid  you : 
Christ  does  pray  the  Father  for  his  people,  but  not  for  the 
purpose  of  Inclining  an  unwilling  ear.  f«>v  tUe  Fatlier 
himself  loveth  you,  because  ye  have  loved  me— This 
love  of  theirs  is  that  which  Is  called  forth  by  God's  eternal 
love  in  the  gift  of  his  Son  mirrored  In  the  hearts  of  those 
who  believe,  and  resting  on  His  dear  Son.  I  came  forth 
from  the  Father,  &Q.—q.  d.,  '  And  ye  are  riglit,  for  I  have 
Indeed  so  come  forth,  and  shall  soon  return  whence  I 
came.'  This  echo  of  the  truth,  alluded  to  in  the  preced- 
ing verse,  seems  like  thinking  aloud,  as  if  it  were  grateful 
to  His  own  spirit  on  such  a  subject  and  at  sucli  an  hour. 
29,  30.  His  disciples  said,  No%v  spcnkest  tliou  plainly, 
and  speakest  no  proverb,  &c. — hardly  more  so  than  be- 
fore ;  the  time  for  perfect  pl.ainness  was  yet  to  come;  lint 
having  caught  a  glimpse  of  His  meaning  (it  was  nothing 
more),  they  eagerly  express  their  satisfaction,  as  if  glad 
to  make  anything  of  His  words.  How  touchingly  does 
this  show  both  the  simplicity  of  their  liearts  and  tlie  in- 
fantile character  of  their  faitli !  31-33.  Jesus  answered. 
Do  ye  no-\v  believe T— 5.  d.,  '  It  Is  well  ye  do,  for  it  is  soon 
to  be  tested,  and  In  away  ye  little  expect.'  the  liour 
Cometh,  yea,  is  novi'  come,  that  ye  shall  be  scattered, 
every  man  to  his  own,  and  shall  leave  me  alone  ;  and 
yet  I  am  not  alone — A  deep  and  awful  sense  of  wrong  ex- 
perienced is  certainly  expressed  here,  but  how  lovingly! 
That  He  was  not  to  be  utterly  deserted,  that  there  was 
One  who  would  not  forsake  Him,  was  to  Him  matter  of 
InefTable  support  and  consolation ;  but  that  He  should  be 
without  all  human  countenance  and  cheer,  who  as  Man 
was  exquisitely  sensitive  to  the  law  of  sympatliy,  would 
fill  tliemselves  with  as  much  shame,  when  they  afterwards 
recurred  to  it,  as  the  Redeemer's  heart  in  his  hour  of 
need  with  pungent  sorrow.  "I  looked  for  some  to  take 
pity,  but  there  was  none;  and  for  comforters,  but  I  found 
none."  (Psalm  69.  20.)  because  the  Fatlier  is  -with  me — 
how  near,  and  with  what  sustaining  power,  v.-ho  can  ex- 
press ?  These  things  I  liave  spoken  unto  you— not  the 
Immediately  preceding  words,  but  this  wliole  discourse, 
of  which  these  were  the  very  last  words,  and  which  He 
thus  winds  up.  that  in  me  ye  might  have  peace- in  the 
sublime  sense  before  explained.  (See  on  ch.  It.  27.)  In  tlie 
■world  ye  shall  have  tribulation — specially  arising  from 
Its  deadly  opposition  to  tliose  who  "  are  not  of  the  world, 
but  chosen  out  of  the  world."  So  that  the  "peace "'  prom- 
ised was  far  from  an  unruffled  one.  I  have  overcome  the 
■world— not  only  before  you,  but  for  j-ou,  that  ye  may  be 
able  to  do  the  same.    (I  John  5.  4,  5.) 

CHAPTER    XVII. 

Ver.  1-26.  The  Intercessory  Pkayer.  — See  on  ch, 
14.  1.  Had  this  prayer  not  been  recorded,  wliat  rev- 
erential reader  would  not  have  exclaimed.  Oh  to  have 
been  within  hearing  of  such  a  prayer  as  that  must  liave 
been,  wliich  wound  up  the  whole  of  His  past  ministry 
and  formed  the  point  of  transition  to  the  dark  scenes 
which  immediately  followed!  But  here  it  is,  and  with 
Bucli  signature  of  the  Lips  that  uttered  It  that  we  seem 
ratlicr  to  hear  It  from  Himself  than  read  it  from  the  pen 
of  His  fultliful  reporter.  1-3.  These  words  spake  Jesus, 
an«l  lifted  up  his  eycsH-'John  very  seldom  depicts  the 
gestures  or  looks  of  our  Lord,  as  here.  liut  this  was  an 
occasion  of  wlilch  the  Impression  was  indelible,  and  the 
upward  look  could  not  be  passed  over.'  [Ai.foU'D.]  Father, 


tlie  hour  is  come— See  on  ch.  13.  31,  32.    glorify  thy  Son 

—Put  honour  upon  thy  Son,  by  countenancing,  sustain- 
ing, and  carrying  Him  through  that  "hour."  given 
('  gayest')  lilm  power  over  all  flesh— See  on  Matthew  11.' 
27;  28.  18-20.  give  eternal  life  to  as  many  as,  &c.—lit., 
Mb  all  that  which  thou  hast  given  him.'  (See  on  ch.  6. 
87-10.)  Tills  is  (that)  life  eternal,  that  they  might  (may) 
kno-*v,  itc- This  life  eternal,  then,  is  not  mere  conscious 
and  unending  existence,  but  a  life  of  acquaintance  with 
God  In  Christ.  (Job  22.  21.)  thee,  the  oiily  true  God— the 
sole  personal  living  God;  In  glorious  contrast  equally 
with  heathen  polytheism,  philosophic  naturalism,  and 
mystic  pantheism,  and  Jesus  Christ -^vhom  thou  hast 
sent- This  is  the  only  place  where  our  Lord  gives  Him- 
self this  compound  name,  afterwards  so  current  in  apos- 
tolic preaching  and  writing.  Here  the  terms  are  used  in 
their  strict  signification— "Jesus,"  because  He  "saves  His 
people  from  their  sins;"  "  Christ,"  as  ajiom^ed  with  the 
measureless  fulness  of  the  Holy  Ghost  for  the  exercise  of 
His  saving  offices  (see  on  Matthew  1. 16) ;  "Whom  Thott 
HAST  SENT,"  In  the  plenitude  of  Divine  Authority  and 
Power,  to  save.  'The  very  juxtaposition  here  of  Jesus 
Christ  with  the  Father  is  a  proof,  by  implication,  of  our 
Lord's  Go'dhead.  The  knowledge  of  Ood  and  a  creature 
could  not  be  eternal  life,  and  such  an  association  of  the 
one  with  the  other  would  be  Inconceivable.'  [Alford.] 
4r,  5.  I  have  glorlfled  thee  on  the  earth— rather,  '  I 
glorified'  (for  the  thing  is  conceived  as  novr past).  I  have 
finished  ('  I  flnislicd')  the  ivork  which  thou  gavest  me 
to  do— It  is  very  important  to  preserve  in  the  translation 
the  past  tense,  used  In  the  original,  otherwise  It  might  be 
thought  that  the  work  already  "finished"  was  only  what 
He  had  done  before  uttering  that  prayer;  whereas  it  will 
be  oliserved  that  our  Lord  speaks  throughout  as  already 
beyond  this  present  scene  (v.  12,  &c.),  and  so  must  be  sup- 
posed to  include  In  His  "finished  work"  the  "decease 
which  Ho  was  to  accomplish  at  Jerusalem."  And  no-w- 
in return,  glorify  thou  me— The  "J  tfiee"  and  "Thou 
mc"  are  so  placed  in  the  original,  each  beside  its  fellow, 
as  to  show  that  a  perfect  reciprocity  of  services  of 
the  Son  to  the  Father  first,  and  then  of  the  Father  to  the 
Son  in  return,  is  what  our  Lord  means  here  to  express 
with  the  glory  -tvlilcli  I  had  -witli  thee  before  the 
ivorld  Avns- when  "in  the  beginning  the  Word  was  u'ifh 
God"  (ch.  1.  1),  "the  only-begotten  Son  in  the  bosom  of  the 
Father"  (ch.  1.  18).  With  this  pre-existent  glory,  which 
lie  veiled  on  earth.  He  asks  to  be  reinvested,  the  design 
of  the  veiling  being  accomplished— not,  however,  simply 
as  before,  but  now  in  our  nature.  G-8.  From  praying  for 
Himself  He  now  comes  to  pray  for  His  disciples.  I  have 
manifested  ('I  manifested')  thy  name— His  whole  cha- 
racter towards  mankind,  to  the  men  thou  gavest  me 
oivt  of  the  world — See  on  ch.  6.  37-40.  they  have  knotvn 
surely  tha't  I  came  out  from  thee— See  on  ch.  16.  .30,  31. 
O-l*.  I  pray  for  tlicm— not  as  individuals  merely,  but  as 
representatives  of  .all  such  in  every  succeeding  age  (see 
on  V.  20).  not  for  the  -world— for  they  had  been  given 
Ilim  "  out  of  the  world"  {v.  6),  and  had  been  already  trans- 
formed into  the  very  opposite  of  it.  The  things  sought  for 
tliem,  indeed,  are  applicable  only  to  such,  all  mine  are 
thine,  and  thine  are  mine— Zi7., '  All  my  things  are  thine 
and  th5'  things  are  mine.'  (On  this  use  of  the  neuter  gen- 
der, see  on  ch.  6.  37-10.)  Absolute  community  of  prop- 
erty between  the  Father  and  the  Son  Is  here  expressed 
as  nakedly  as  words  can  do  it.  (See  on  v.  5.)  1  am  no 
more  in  the  -world  (see  on  v.  4),  but  these  are  in  the 
-tvorld- 7.  d.,  '  Though  Jly  struggles  are  at  an  end,  theirs 
are  not;  thougli  I  have  gotten  bej-ond  the  scene  of  strife, 
I  cannot  sever  myself  in  spirit  from  them,  left  behind 
and  only  ju.st  entering  on  their  great  conflict.'  Holy 
Father— an  expression  He  nowhere  else  uses.  "Father" 
is  His  wonted  appellation,  but  "holy"  is  here  prefixed, 
because  His  appeal  was  to  that  perfection  of  the  Father's 
nature,  to  "keep"  or  preserve  them  from  being  tainted  by 
the  unholy  atmosphere  of  "  the  world"  they  were  still  In. 
keep  through  thine  own  name— rather,  '  in  thy  name  ;' 
In  tlie  exercise  of  that  gracious  and  holy  character  for 
which  He  was  known,    that  they  may  be  one— See  on  r. 

159 


Christ  Prayeth/or  His  Apostles, 


JOHN  XVII. 


and  for  aU  True  Believers. 


21.  I  kept  (guarded)  them  In  thy  name— acting  as  thy 
Representative  on  earth,  none  of  them  lost,  hut  the 
son  of  perdition—'  It  is  not  implied  here  that  the  son  of 
perdition  was  one  of  those  whom  the  Father  had  given  to 
the  Son,  but  rather  the  contrary,  ch.  13. 18.  [Webster 
and  Wilkinson.]  It  is  just  as  in  I^uke  4. 26,  27,  where 
wo  are  not  to  suppose  that  the  woman  of  Sarepta  (in  Sidon) 
was  one  of  the  widows  of  Israel,  nor  Naaman  the  Syrian 
one  of  the  lepers  in  J«raei,  though  the  language— the  same 
as  here— might  seem  to  express  it.  son  of  perdition — 
doomed  to  it.  (2  Thessalonians  2.  3 ;  Mark  14.  21.)  I  speah 
in  the  world,  that  they  might  liave  my  joy  fulfilled  in 
themselves— gr.  d., 'Such  a  strain  befits  rather  the  upper 
sanctuary  than  the  scene  of  conflict;  but  I  speak  so  "in 
the  world,"  that  My  joy,  the  joy  I  experience  in  knowing 
that  such  intercessions  are  to  be  made  for  them  by  their 
absent  Lord,  may  be  tasted  by  those  who  now  hear  them, 
and  by  all  who  shall  hereafter  read  the  record  of  them. 
15-19.  I  pray  not  that  thou  shouldest  take  titem  out 
of  the  world— for  that,  though  it  would  secure  their  own 
safety,  would  leave  the  world  unblessed  by  their  testl- 
monj'.  hvit  keep  them  from  the  evil— all  evil  in  and  of 
the  world.  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world— See  on  ch.  15. 18, 19.  This  is  reiterated 
here,  to  pave  the  way  for  the  prayer  which  follows. 
Sanctify  them— As  the  former  prayer,  "Keep  them," 
was  negative,  asking  protection  for  them  from  the  poison- 
ous element  which  surrounded  and  pressed  upon  their 
renewed  nature,  so  this  prayer,  "Sanctify  them,"  is  posi- 
tive, asking  the  advancement  and  completion  of  their  begun 
sanctification.  through  (or  'in')  thy  truth— God's  re- 
vealed truth,  as  the  medium  or  element  of  sanctifica- 
tion; a  statement  this  of  immense  importance,  thy 
»vord  is  truth— Cf.  ch.  15.  3;  Colossians  1.  5;  Epheslans  1. 
13.  As  thou  hast  sent  ('sentest')  me  into  tlie  ^vorld, 
even  so  have  I  also  sent  ('sent  I  also')  them  Intotlie 
world— As  their  mission  was  to  carry  into  effect  the  pur- 
poses of  their  Master's  mission,  so  our  Lord  speaks  of  the 
authority  in  both  cases  as  co-ordinate,  and  for  their 
sakes  I  sanctify  (consecrate)  myself,  that  they  also 
inlghtC  may')he  sanctified  (consecrated)— 'The  only  dif- 
ference between  the  application  of  the  same  term  to  Christ 
and  the  disciples  is,  as  applied  to  Christ,  that  it  means 
only  to  'consecrate;'  whereas,  in  application  to  the  disci- 
ples, it  means  to  'consecrate'  with  the  additional  idea  of 
previous  sanctification,  since  nothing  but  what  is  holy 
can  be  presented  as  an  oflferlng.  The  whole  self-sacri- 
ficing work  of  the  disciples  appears  here  as  a  mere  result 
of  the  oflTering  of  Christ.  [Olshausen.]  through  (or  'in') 
tl»e  truth— Though  the  article  is  wanting  in  the  original 
here,  we  are  not  to  translate,  as  in  the  margin,  *  truly 
sanctified;'  for  the  reference  seems  plainly  to  be  "the 
truth"  mentioned  v.  17.  (See  there.)  20-23.  Neither  pray 
I  for  these  alone— This  veiy  important  expLanation,  ut- 
tered in  condescension  to  the  hearers  and  readers  of  this 
prayer  in  all  time,  is  meant  not  merely  of  what  follows, 
but  of  the  whole  prayer,  them  also  which  shall  helleve 
—The  mnjority  of  the  best  MSS.  read  'which  believe,'  all 
future  time  being  viewed  as  present,  while  the  present  is 
viewed  as  past  and  gone,  that  they  all  may  he  ow,  as 
thou.  Father,  In  me,  and  I  in  thee,  that  they  may 
he  one  in  ws—The  indivelling  Spirit  of  the  Father  and  the 
Son  is  the  one  perfect  bond  of  union,  knitting  up  into  a 
living  unity,  first,  all  believers  amongst  themselves ;  next, 
this  unity  into  one  still  higher,  with  the  Father  and  the 
Son.  (Observe,  that  Christ  never  mixes  Himself  up  with  His 
disciples  as  He  associates  Himself  with  the  Father,  but  saj's  I 
in  THEM  and  they  In  vs.)  that  the  ^vorld  may  helieve 
that  thou  hast  sent  ('sentest')  me— So  the  grand  impres- 
sion upon  the  world  at  large,  that  the  Mission  of  Christ  is 
Divine,  is  to  be  made  by  the  unity  of  His  disciples.  Of  course, 
then,  it  must  be  something  that  shall  be  visible  or  percep- 
tible to  the  world.  What  is  it,  then?  Not  certainly  a 
merely  formal,  mechanical  unity  of  ecclesiastical  ma- 
chinery. For  as  that  may,  and  to  a  large  extent  does,  exist 
In  both  the  Western  and  Eastern  churches,  with  little  of 
the  Spirit  of  Christ,  yea  much,  much  with  which  the 
8pii  1 1  of  Christ  cannot  dwell,  so  Instead  of  convincing  the 
160 


world  beyond  Us  own  pale  of  the  divinity  of  the  Gospel,  It 
generates  infidelity  to  a  large  extent  within  its  own 
bosom.  But  the  Spirit  of  Christ,  Illuminating,  transform- 
ing, and  reigning  in  the  hearts  of  the  genuine  disciples  of 
Christ,  drawing  them  to  each  other  as  members  of  one 
family,  and  prompting  them  to  loving  co-operation  for 
the  good  of  the  world  — this  is  what,  when  suflaciently 
glowing  and  extended,  shall  force  conviction  upon  the 
world  that  Christianity  is  divine.  Doubtless,  the  more 
that  diflferences  among  Christians  disappear— the  more 
they  can  agree  even  in  minor  matters— the  impression 
upon  the  world  may  be  expected  to  be  greater.  But  it  is 
not  dependent  upon  this;  for  living  and  loving  oneness  in 
Christ  is  sometimes  more  touchingly  seen  even  amidst 
and  in  spite  of  minor  differences,  than  where  no  such  dif- 
ferences exist  to  try  the  strength  of  their  deeper  unity. 
Yet  till  this  living  brotherhood  in  Chiist  shall  show  itself 
strong  enough  to  destroy  the  sectarianism,  selfishness, 
carnality,  and  apathy  that  eat  out  the  heart  of  Chris- 
tianity in  all  the  visible  sections  of  it,  in  vain  shall  we  ex- 
pect the  world  to  be  overawed  by  it.  It  is  when  "the 
Spirit  shall  be  poured  upon  us  from  on  high,"  as  a  Spirit 
of  truth  and  love,  and  upon  all  parts  of  the  Christian  ter- 
ritory alike,  melting  down  diflTerences  and  heart-burn- 
ings, kindling  astonishment  and  shame  at  past  unfruit- 
fulness,  drawing  forth  longings  of  catholic  affection,  and 
yearnings  over  a  world  lying  In  wickedness,  embodying 
themselves  in  palpable  forms  and  active  measures— it  is 
then  that  we  may  expect  the  eflfect  here  announced  to  be 
produced,  and  then  it  will  be  irresistible.  Should  not 
Christians potider  these  things  f  "should  not  the  same  mind  be 
in  them  ivhich  was  also  in  Christ  Jesus"  about  this  matter* 
should  not  His  prayer  be  theirs .»  and  the  glory  which 
thou  gavest  ('  hast  given')  me  I  have  given  tliem,  that 
they  may  he  one,  even  as  we  are  one — The  last  clause 
shows  the  meaning  of  the  first.  It  is  not  the  future  glory 
of  the  heavenly  state,  but  the  secret  of  that  present  unity 
just  before  spoken  of;  the  glory,  therefore,  of  the  indivelling 
Spirit  of  Christ;  the  glory  of  an  accepted  state,  of  a  holy 
character,  of  every  grace.  I  in  them,  and  thou  in  me, 
that  tliey  may  be  made  perfect  In  one — See  on  v.  21.  34- 
36.  Father,  I  will— The  majesty  of  this  style  of  speaking 
is  quite  transparent.  No  petty  criticism  will  be  allowed 
to  fritter  it  away  in  any  but  superficial  or  perverted 
readers,  he  -with  me  -^vhere  I  am — See  on  ch.  14.  3.  that 
they  may  behold  my  glory  -which  thou  hast  given  me 
— See  on  v.  5.  Christ  regards  It  as  glory  enough  for  us  to 
be  admitted  to  see  and  gaze  for  ever  upon  His  glory !  This 
is  'the  beatific  vision;'  but  it  shall  be  no  mere  vision,  for 
"  we  shall  be  like  him,  because  we  shall  see  him  as  he  is." 
1  John  3.  2.  O  righteot»8  Father,  the  w^orld  hath  not 
known  thee  ('knew  thee  not'),  but  I  have  kno^vn 
('knew')  thee,  and  these  have  known  ('knew')  that 
thou  hast  sent  ('sentest')  me— As  before  He  said  "Holy 
Father,"  when  desiring  the  display  of  that  perfection  on 
His  disciples  (v.  11),  so  here  He  styles  hira  " Rightemcs 
Father,"  because  He  is  appealing  to  his  righteousness  or 
justice,  to  make  a  distinction  between  those  two  dia- 
metrically opposite  classes— "^ftett-'or^d,"  on  the  one  hand, 
which  would  not  "know  the  Father,  though  brought  so 
nigh  to  it  in  the  Son  of  His  love,  and,  on  the  other,  Himr 
self,  who  recognized  and  owned  Him,  and  even  His  dis' 
ciples,  who  owned  His  mission  from  the  Father.  And  I 
have  declarcfl  ('I  made  known'  or  'communicated')  thy 
name— in  His  past  ministry,  and  will  declare  it— in  yet 
larger  measure,  by  the  gift  of  the  Holy  Ghost  at  Pentecost 
and  through  all  succeeding  ages,  that  the  love  where- 
with thou  hast  loved  ('lovedst')  me  may  be  in  them, 
and  I  In  them- This  eternal  love  of  the  Father,  resting 
first  on  Christ,  is  by  His  Spirit  imparted  to  and  takes  up 
Its  permanent  abode  in  all  that  believe  in  Him;  and  "He 
abiding  in  them  and  they  in  Him"  (ch.  15.  5),  they  are 
"one  Spirit."  'With  this  lofty  thought  the  Redeemer 
closes  His  prayer  for  His  disciples,  and  in  them  for  His 
Church  through  all  ages.  He  has  compressed  into  the  last 
moments  given  Him  for  conversation  with  His  own  the 
most  sublime  and  glorious  sentiments  ever  uttered  by 
mortal  lips.    But  hardly  has  the  sound  of  the  last  word 


Betrayal  and  Apprehension  of  Jesm. 


JOHN   XVIII. 


Peter  Smiieth  off  Malchtia' ' Far. 


died  away,  when  He  passes  with  the  disciples  over  the 
brook  Kedron  to  Gcthseraane— and  tlie  bitter  conflict 
draws  on.  The  seed  of  tlie  new  world  must  be  sown  ia 
Death,  that  thence  Life  may  spring  up.'    [Olshausen.] 

CHAPTER    XVIII. 

Ver.  1-13.'  Bktrayal  and  Apprehension  of  Jesus. 
1-3.  Over  the  brook  Kcdroii— a  deep,  dark  ravine,  to  the 
north-east  of  Jerusalem,  through  which  flowed  tliis  small 
'storm-brook'  or  'winter-torrent,'  and  which  In  sum- 
mer is  dried  up.  ■»vhere  -was  a  garden — at  tlie  foot  of  the 
Mount  of  Olives,  "called  Gethscmane"  ('olive-press'), 
Matthew  26.  30,  36.  Jndas  Une^v  the  place,  for  Jesus  oft- 
times  (see  ch.  8.  1 ;  Luke  21.  37)  resorted  thither  with. 
his  disciples— The  baseness  of  this  abuse  of  knowledge  in 
Judas,  derived  from  admission  to  the  closest  privacies  of 
his  Master,  is  most  touchingly  conveyed  here,  though 
nothing  beyond  bare  narrative  is  expressed.  Jesus,  how- 
ever, knowing  that  in  this  spot  Judas  would  expect  to  And 
Him,  instead  of  avoiding  it,  hies  Him  thither,  as  a  Lamb 
to  the  slaughter,  "No  man  taketh  my  life  from  me,  but 
I  lay  it  down  of  myself."  (Ch.  10. 18.)  Besides,  the  scene 
which  was  to  fill  up  the  little  breathing-time,  the  awful 
Interval,  between  the  Supper  and  the  Apprehension— like 
the  "  silence  in  heaven  for  about  the  space  of  half  an  hour  " 
between  the  breaking  of  the  Apocalyptic  Seals  and  the 
peal  of  the  Trumpets  of  war  (Revelation  8. 1)— the  Agony 
—would  have  been  too  terrible  for  the  upper  room;  nor 
would  He  cloud  the  delightful  associations  of  the  last 
J'assover  and  the  first  Supper  by  pouring  out  the  anguish 
of  His  soul  there.  The  garden,  however,  with  its  ampli- 
tude, it  shady  olives,  its  endeared  associations,  would  be 
congenial  to  his  heart.  Here  He  had  room  enough  to  re- 
tire—first, from  eight  of  them,  and  then  from  the  more  fa- 
voured three ;  and  here,  when  that  mysterious  scene  was 
over,  the  stillness  would  only  be  broken  by  the  tread  of 
the  traitor.  Judas  then—"  He  that  was  called  Judas,  one 
of  the  Twelve,"  says  Luke,  in  language  wliich  brands  him 
with  peculiar  infamy,  as  in  the  sacred  circle  while  in  no 
nense  o/  it.  the  hand  of  men—'  the  detachment  of  the  Ro- 
man cohort  on  duty  at  the  festival  for  the  purpose  of 
maintaining  order.'  [Webster  and  Wilkinson.]  officers 
from  the  chief  priests  and  Pharisees— Captains  of  the 
Temple  and  armed  Levites.  lanterns  and  torches— It  was 
full  moon,  but  in  case  he  should  have  secreted  Himself 
somewhere  in  the  dark  ravine,  they  taring  the  means  of  ex- 
ploring its  hiding-places— little  knowing  whom  they  had 
to  do  with.  "Now  he  that  betrayed  Him  had  given  them  a 
sign,  saying.  Whomsoever  I  shall  kiss,  that  same  is  He, 
hold  him  fast."  (Matthew  26.  48.)  The  cold-bloodedness 
of  tills  speech  was  only  exceeded  by  the  deed  itself.  "And 
Judas  went  before  them  (Luke  22.  47),  and  forthwith  he 
came  to  Jesus,  and  said.  Hail,  Master,  and  kissed  Him." 
(Matthew  20.  49;  cf.  Exodus  4.  27;  18.  7;  Luke  7.  45.)  Tlie 
Impudence  of  this  atrocious  deed  shows  how  thoroughly 
he  had  by  this  time  mastered  all  his  scruples.  If  the  dia- 
logue between  our  Lord  and  His  captors  was  before  this, 
as  some  interpreters  think  it  was,  the  kiss  of  Judas  was 
purely  gratuitous,  and  probably  to  make  good  his  right 
to  the  money;  our  Lord  having  presented  Himself  unex- 
pectedly before  them,  and  rendered  it  unnecessary  for  any 
one  to  point  him  out.  But  a  comparison  of  the  narratives 
seems  to  show  that  our  Lord's  "coming  forth"  to  the  band 
was  subsequent  to  the  Interview  of  Judas.  "And  Jesus 
said  unto  him.  Friend"— not  the  endearing  term  "  friend" 
In  ch.  15. 15,  but  'companion,'  a  word  used  on  occasions  of 
remonstrance  or  rebuke  (as  Matthew  20.  13;  22.  12)— 
"  Wherefore  art  thou  come?  (Matthew  26.  50.)  Betrayest 
thou  the  Son  of  man  with  a  kiss"- Imprinting  upon  the 
foulest  act  the  mark  of  tendercst  afToctlon?  What 
vnundcd feeling  does  this  express!  Of  this  Jesus  showed 
Himself  on  various  occasions  keenly  susceptible— as  all 
iiemrnus  and  beautiful  natures  do.  4-0.  Jesus,  knoiv- 
lu^  nil  thlnji^  that  should  come  ('were  coming')  upon 
Illm,  went  forth— from  the  shade  of  the  trees,  probably, 
into  open  view.  Indicating  His  sublime  preparedness  to 
meet  His  captora.  IVhom  seek  ye  I— Partly  to  prevent  a 
58 


rush  of  the  soldiery  upon  the  disciples  [Bengel];  and  see 
Mark  14.51,52,  as  showing  a  tendency  to  this:  but  still 
more  as  part  of  that  courage  and  majesty  whicli  so  over- 
awed them.  He  would  not  wait  to  be  taken.  TUey  an- 
s^vered,  Jesus  of  Nazareth— Just  the  sort  of  blunt, 
straightforward  reply  one  expects  from  military  men, 
simply  acting  on  their  instructions.  I  am  [He]— See  on 
ch.  6.  20.  Judas  stood  with  them— No  more  is  recorded 
here  of  his  part  of  the  scene,  but  we  have  found  the  gap 
painfully  supplied  by  all  the  other  Evangelists.  As  soon 
then  as  He  said  unto  tliem,  I  am  [He],  they  -went 
backward— recoiled,  and  fell  to  the  ground— struck 
down  by  a  power  such  as  that  which  smote  Saul  of  Tarsus 
and  his  companions  to  the  earth.  (Acts  26. 14.)  It  was  the 
glorious  efl'ulgeuce  of  the  majesty  of  Christ  which  over- 
powered them.  'This,  occurring  before  His  su^rende^,^ 
would  show  His  pmver  over  His  enemies,  and  so  the  free- 
dom with  which  He  gave  Himself  up.'  [Meyer.]  Then 
asked  He  thena  again,  Wliom  seek  yel — Giving  them  a 
door  of  escape  from  the  guilt  of  a  deed  which  now  they 
were  able  in  some  measure  to  understand.  Jesus  of 
Nazareth— The  stunning  effect- of  His  first  answer  wear- 
ing off",  they  think  only  of  the  necessity  of  executing  their 
orders.  I  have  told  you  that  I  am  [He] :  If  therefore 
ye  seek  Me,  let  these  go  their  way — Wonderful  self-pos- 
session, and  consideration  for  others.  In  such  circum- 
stances !  tliat  the  saying  might  be  fiilfllled  which  He 
spake,  Of  them  tvhlch  Thou  gavest  Me  liave  I  lost 
none — The  reference  is  to  such  sayings  as  ch.  6.  39 ;  17. 12; 
showing  how  conscious  the  Evangelist  was,  that  in  re- 
porting his  Lord's  former  sayings,  he  was  giving  them 
not'  in  substayice  merely,  but  in  fwm  also.  Observe,  also, 
how  the  preservation  of  the  disciples  on  this  occasion  is 
viewed  as  part  of  that  deeper  preservation  undoubtedly  in- 
tended in  the  saying  quoted.  10, 11.  Then  Simon  Peter, 
having  a  sivord,  drciv  It,  and  smote  the  high  priest's 
servant,  and  cut  oft  his  i-ight  ear.  The  servant's 
name  was  Malchus— None  of  the  other  Evangelists  men- 
tion the  name  either  of  the  ardent  disciple  or  of  his 
victim.  John  being  "known  to  the  high  priest"  (v.  15), 
the  mention  of  the  servant's  name  by  him  is  quite  natu- 
ral, and  an  interesting  mark  of  truth  ia  a  small  matter. 
As  to  the  right  ear,  specified  both  here  and  in  Luke,  the 
man  was  'likely  foremost  of  those  who  advanced  to  seize 
Jesus,  and  presented  himself  in  the  attitude  of  a  com- 
batant; hence  his  right  side  would  be  exposed  to  attack. 
The  blow  of  Peter  was  evidently  aimed  vertically  at  his 
head.'  [Webster  and  Wilkinson.]  Then  said  Jesus— 
"SufTer  ye  thus  far"  (Luke  22.51).  Put  up  thy  stvord 
into  the  slieath :  the  cup  which  my  Father  Jtnth 
given  me,  sliall  I  not  drink  itt— This  expresses  both  the 
feelings -vfhich.  struggled  in  the  Lord's  breast  during  the 
Agony  in  the  garden — aversion  to  the  cup  viewed  in  itself, 
but,  in  the  light  of  the  Father's  will,  perfect  preparedness  to 
drink  it  up.  (See  on  Luke  22.  39-46.)  Matthew  adds  to  the 
address  to  Peter  the  following :— "  For  all  they  that  take 
the  sword  shall  perish  by  the  sword"  (Matthew  26.  52) — q. 
d.,  'Those  who  take  the  sword  must  run  all  the  risks  of 
human  warfare;  but  Mine  is  a  warfare  whose  weapons, 
as  they  are  not  carnal,  are  attended  with  no  such  hazards, 
but  carry  certain  victory.'  "Thinkestthou  that  I  cannot 
now" — even  after  things  have  proceeded  so  far— "pray  to 
my  Father,  and  he  shall  presently  give  me"— rather, 
'place  at  my  disposal' — "more  than  twelve  legions  of  an- 
gels;" with  allusion,  possibly,  to  the  one  angel  who  had, 
in  His  agony,  "appeared  to  Him  from  heaven  strength- 
ening Him"  (Luke  22.  43);  and  in  the  precise  number,  al- 
luding to  the  twelve  who  needed  the  help,  Himself  and 
His  eleven  disciples.  (The  full  complement  of  a  Icgioa 
of  Roman  soldiers  was  six  thousand.)  "But  how  then 
shall  the  Scripture  be  fulfilled  that  thus  It  must  be?" 
(Matthew  26.  53,  51.)  He  could  not  suffer,  according  to  the 
Scripture,  if  He  allowed  Himself  to  be  delivered  from  the 
predicted  death.  "And  He  touched  his  ear  and  healed 
hini"  (Luke  22.  51);  for  "the  Son  of  man  came  not  to  de- 
stroy men's  lives,  but  to  save  them"  (Luke  9.  5ti),  and, 
even  while  they  were  destroying  His,  to  save  theirs.  13. 
Then  the  band  .  .  .  took  Jesus— but  not  till  He  had 

161 


Jesus  before  Annas  and  Caiaphas. 


JOHN  XVIII. 


Peter's  Denial  of  Ids  Master. 


made  them  feel  that  "no  man  took  His  life  from  Him, 
but  that  He  laid  it  down  of  Himself."  13.  and  led  Him 
a-»vay— "In  that  hour,"  says  Matthew  (26.  5-5,  56),  and 
probably  now,  on  the  way  to  judgment,  when  the  crowds 
were  pressing  upon  Him,  "said  Jesus  to  the  multitudes. 
Are  ye  come  out  as  against  a  thief,  with  swords  and 
staves,  for  to  take  me" — expressive  of  tiie  indignity  which 
he  felt  to  be  thus  done  to  Him— "I  sat  daily  witli  you  in 
the  temple,  and  ye  laid  no  hold  on  me.  But  this"  (adds 
Luke  22.  53)  "is  your  hour  and  the  power  of  darkness." 
Matthew  continues — "But  all  this  was  done  that  the 
Scriptures  of  the  prophets  miglit  be  fulfilled.  Tlien  all 
the  disciples  forsook  Him  and  fled"  (Matthew26. 56)— thus 
fulfilling  His  prediction,  Mark  U.  27;  cli.  16.  32. 

13-27.  Jesus  befoee  Annas  and  Caiaphas— Fall,  of 
Peter.  13,  14.  And  led  Iilm  away  to  Annas  first — See 
on  Luke  3.  2,  and  on  Matthew  26.  57.  15-18.  Simon  Peter 
folloived  Jesus — Natural  though  this  was,  and  safe 
enough,  had  he  only  "watched  and  prayed  that  he  enter 
not  Into  temptation,"  as  his  Master  bade  him  (Matthew 
26.  41),  it  was,  in  his  case,  a  fatal  step,  and  another 
disciple — Rather,  'the  otlier  disciple' — our  Evangelist 
himself,  no  doubt,  knoivn  unto  the  Iilgh  priest — See 
on  V.  10.  Went  in  vritli  Jesus  into  the  palace  of  the 
high  priest.  But  Peter  stood  at  the  door  tvithout — 
by  preconcerted  arrangement  with  his  friend  till  he 
should  get  access  for  him.  Then  -went  out  that  otlier 
.  .  .  and  spake  to  her  that  kept  the  door,  and  brought 
In  Petei*— the  naturalness  of  these  small  details  is  not  un- 
worthy of  notice.  This  other  disciple  first  made  good  his 
own  entrance  on  the  score  of  acquaintance  with  the  high 
priest;  this  secured,  he  goes  forth  again,  now  as  a  privi- 
leged person,  to  make  interest  for  Peter's  admission. 
But  thus  our  poor  disciple  is  in  the  coils  of  the  serpent. 
The  next  steps  will  best  be  seen  by  inverting  verses  17  and 
18.  And  the  servants  and  oliiccrs — The  menials  and 
some  of  the  "band"  that  "took  Jesus."  stood  there, 
who  had  made  ('having  made')  afire  of  coals,  for  it 
■was  cold,  and  they  -tvarined  themselves — 'John  alone  no- 
tices tlie  material  ('  charcoal')  of  whicli  the  fire  was  made, 
and  the  reason  for  a  fire— the  coldness  of  the  night.' 
[Webster  and  Wilkinson.]  "  Peter  went  in  and  sat  with 
the  servants  to  see  the  end  (Matthew  26.58),  and  warmed 
himself  at  the  fire."  (Mark  14. 54.)  These  two  statements 
are  extremely  interesting.  His  wishing  to  "  see  the  end," 
or  issue  of  these  proceedings,  was  what  led  him  into  the 
palace,  for  he  evidently  feared  the  worst.  But  once  in,  the 
serpent-coll  is  drawn  closer;  it  is  a  cold  night,  and  why 
should  not  he  take  advantage  of  the  fire  as  well  as  others  ? 
Besides,  in  the  talk  of  the  crowd  about  the  all-engrossing 
topic,  he  may  pick  up  something  whicli  he  would  like  to 
hear.  "And  as  Peter  was  beneath  in  the  palace"  (Mark 
14.  66).  Matthew  (26.  69)  says,  "  sat  without  in  the  palace." 
According  to  Oriental  architecture,  and  especiallj'  in  large 
buildings,  as  here,  the  street  door,  or  heavj'  folding  gate 
through  which  single  persons  entered  by  a  wicket  kept 
by  a  porter— opened  by  a  passage  or  "  porch"  (Mark  14. 68) 
Into  a  quadrangular  court,  here  called  the  "palace"  or 
hall,  which  was  open  above,  and  is  frequently  paved  witla 
flagstones.  In  the  centre  of  this  court  the  "flre"  would 
be  kindled  (in  a  brazier).  At  the  upper  end  of  it,  proba- 
bly, was  the  chamber  in  which  the  trial  was  held,  open  to 
the  court  and  not  far  from  the  flre  (Luke  22.  61),  but  on  a 
higher  level ;  for  Mark  says  the  court  was  "  beneath"  it. 
The  ascent  was,  perhaps,  by  a  short  flight  of  steps.  This 
explanation  will  make  the  intensely  interesting  details 
more  intelligible.  Then  saith  the  damsel  that  kept  tlie 
door— "one  of  the  maids  of  the  high  priest,"  says  Mark 
(14.  66).  "When  she  saw  Peter  warming  himself,  she 
looked  upon  him  and  said"  (Mark  14.  67).  Luke  is  more 
graphic  (22. 56)— She  "beheld  him  as  he  sat  by  the  fire  (lit., 
'tlie  light'),  and  earnestl.v  looked  on  him  ('fixed  her  gaze 
upon  him'),  and  said."  'His  demeanour  and  timidity, 
which  must  have  vivldlj'-  showed  themselves,  as  it  so 
generally  happens,  leading  to  the  recognition  of  him.' 
[OliSHAUSEN.]  Art  thou  not  also  one  of  this  man's  dis- 
ciples T—i.  e.,  thou  as  well  as  "  that  other  disciple,"  whom 
she  knew  to  be  one,  but  did  not  challenge,  perceiving 
162- 


that  he  was  a  privileged  person.    He  saith,  I  am  not— 

"He  denied  before  them  all,  saying,  I  know  not  what 
thou  sayest,"  Matthew  26.  70— a  common  form  of  point- 
blank  denial ;  "I  know  (supply  'Him')  not,  neither  un- 
derstand I  what  thou  sayest,"  Mark  14.68;  "Woman,  I 
know  Him  not,"  Luke  22.57.  This  was  the  firstdenial. 
"And  he  went  out  into  the  porch  (thinking, Verliaps,  to 
steal  away),  and  the  cock  crew,"  Mark  14.68.  19-21.  The 
higli.  priest  asked  Jesus  of  His  disciples,  and  of  His 
doctrine— Probably  to  entrap  Him  into  some  statements 
which  might  be  used  against  Him  at  the  trial.  From  our 
Lord's  answer  it  would  seem  that  "His  disciples"  were 
understood  to  be  some  secret  party.  I  spake  ('  have 
spoken')  openly  to  the  world — See  ch.  7.  4.  I  ever  taught 
in  the  synagogues  and  in  the  temple,  whither  the 
Je-ws  always  resort— Courting  publicity,  though  with 
sublime  noiselessness.  in  secret  have  I  said  ('spake  I') 
nothing— t.  e.,  nothing  of  any  different  nature ;  all  His 
private  communications  witli  the  Twelve  being  but  ex- 
planations and  developments  of  His  public  teaching — cf. 
Isaiah  45.  19;  48.16,  Why  askest  me?  ask  them  -which 
heard  me  ,  .  .  they  know  what  I  said- This  seems  to 
imply  that  He  saw  the  attempt  to  draw  Him  into  self- 
crimination,  and  resented  it  by  falling  back  upon  the 
right  of  every  accused  party  to  have  some  charge  laid 
against  Him  by  competent  witnesses.  Struck  Jesus 
'with  the  palms  .  .  .  Auswerest  the  high  priest  so — See 
Isaiah  50.  6 ;  and  cf.  Acts  23.  2.  If  I  have  spoken-'  If  I 
spoke'  evil,  in  reply  to  the  high  priest.  If  well— He  does 
not  say  "  If  not"  evil,  as  if  His  reply  were  merely  unobjec- 
tionable: "TTeJJ"  seems  to  challenge  more  than  this  as 
due  to  His  remonstrance.  [Bengel.]  This  shows  that 
Matthew  5. 39  is  not  to  be  taken  to  the  letter.  24-37.  No-w 
Annas  had  sent  Him  hound  unto  Caiaphas — Our  trans- 
lators so  render  the  words,  understanding  that  the  fore- 
going interview  took  place  before  Caiaphas;  Annas,  de- 
clining to  meddle  with  the  case,  having  sent  Him  to 
Caiaphas  at  once.  But  the  words  liere  literally  are,  'An- 
nas sent  Him  (not '  /tad  sent  Him')  to  Caiaphas'— and  the 
"  now"  being  of  doubtful  authority.  Thus  read,  the  verse 
aflTords  no  evidence  that  He  was  sent  to  Caiaphas  before 
the  interview  just  recorded,  but  implies  rather  the  con- 
trary. We  take  this  interview,  then,  with  some  of  the 
ablest  interpreters,  to  be  a  preliminary  and  non-official 
one  with  Annas,  at  an  hour  of  the  night  when  Caiaphas' 
Council  could  not  convene ;  and  one  that  ought  not  to  be 
confounded  with  that  solemn  one  recorded  by  the  other 
Evangelists,  when  all  were  assembled  and  witnesses 
called.  But  the  building  in  which  both  met  with  Jesus  appears 
to  have  been  the  same,  the  room  only  being  different,  and  the 
court,  of  course,  in  that  case,  one.  And  Simon  Peter  ivas 
standing  and  -ivarming  himself.  They  said  therefore. 
Art  thou  not  also  one  of  liis  disciples  T — In  Matthew  26. 
71  the  second  charge  was  made  by  "another  maid,  when 
he  was  gone  out  into  the  porch,"  who  "  saw  him,  and  said 
unto  them  that  were  there,  This  [fellowj  was  also  witlx 
Jesus  of  Nazareth."  So  also  Mark  14.  69.  But  in  Luke  22. 
58  it  is  said,  "After  a  little  while"  (from  the  time  of  tho 
first  denial),  "  another  [ma?i]  saw  him,  and  said.  Thou  art 
also  of  them."  Possibly  it  was  thrown  at  him  by  more  than 
one;  but  these  circumstantial  variations  only  confirm  the 
truth  of  the  narrative.  He  denied  it,  and  said,  I  am  not— 
in  Matthew  26.  72,  "  He  denied  with  an  oath,  I  do  not  know 
the  man."  This  was  the  second  denial.  One  of  the 
servants  of  the  higli  priest,  being  his  kinsman,  -whose 
ear  Peter  cut  off*,  saith.  Did  not  I  see  tliee  in  the  garden 
-tvith  Himi— No  doubt  his  relationship  to  Malclius  drew 
attention  to  the  man  who  smote  him,  and  this  enabled 
him  to  identify  Peter.  'Sad  reprisals  !'  [Bbngel.]  The 
other  Evangelists  make  his  detection  to  turn  upon  his 
dialect.  "After  a  while  ('about  the  space  of  one  hour 
after,'  Luke  22. 59)  came  unto  him  they  that  stood  by  and 
said  to  Peter,  Surely  thou  also  art  one  of  them,  for  thy 
speech  betrayeth  thee,"  Matthew  20. 73.  (" Thou  art  a  Gal- 
ilean, and  thy  speech  agreeth  thereto,"  Mark  14. 70;  and  so 
Luke  22. 59.)  Tiie  Galilean  dialect  had  a  more  Syrian  cast 
than  tliat  of  Judca.  If  Peter  had  held  his  peace,  this  pecu- 
liarity had  not  been  observed;  but  hoping,  probably,  to 


Jesu*^  Arraignment  before  Pilate, 


JOHN  XVIII. 


Kho  Quciilions  Him  as  to  who  He  is. 


put  them  off  the  scent  by  Joining  In  the  .fireside  talk,  he 
only  thus  discovered  himself.    Peter  then  denied  again 

—But,  if  the  challenge  of  Malchus"  kinsman  was  made 
simultaneously  with  this  on  account  of  his  Galilean  di.a- 
lect,  it  was  no  simple  denial;   for  Matthew  26.71  says, 

Then  began  he  to  curse  aitd  to  sivear,  saying,  I  know  not 
the  man."  So  Mark  14. 71.  This  was  the  third  denial. 
And  Immediately  ("Avhile  he  yet  spake,"  Luke  22.  CO) 
the  coclc  cre-*v— As  Mark  is  the  only  Evangelist  who  tells 
us  that  our  Lord  predicted  that  the  cock  should  crow  itvice 
(ch.  It.  30),  so  he  only  mentions  that  it  did  crow  twice  (v. 
72).  The  other  Evangelists,  who  tell  us  nierely  that  our 
Lord  predicted  that "  before  the  cock  should  crow  he  would 
deny  Him  thrice"  (Matthew  26.  31;  Luke  22.  34;  John  13.  38), 
mention  only  one  actual  crowing,  which  was  Mark's  last. 
This  is  something  affecting  in  this  Evangelist — who,  ac- 
cording to  the  earliest  tradition  (confirmed  by  internal 
evidence),  derived  his  materials  so  largely  from  Peter  as 
to  have  been  stj^led  his  "  interpi-cter,"  being  the  only  one 
who  gives  both  the  sad  prediction  and  its  still  sadder  ful- 
filment in  full.  It  seems  to  show  that  Peter  himself  not 
only  retained  through  all  his  after-life  the  most  vivid  rec- 
ollection of  the  circumstances  of  his  fall,  but  that  he  was 
willing  that  others  should  know  them  too.  The  imme- 
diately subsequent  acts  are  given  full  only  in  Luke  (22. 61, 
62):  "And  the  Lord  turned  and  looked  upon  Peter,"  from 
the  hall  of  judgment  to  the  court,  in  the  way  already  ex- 
plained. But  who  can  tell  what  lightning-flashes  of 
wounded  love  and  piercing  reproach  shot  from  that 
"look"  through  the  eye  of  Peter  into  his  heart!  "And 
Peter  remembered  the  word  of  the  Lord,  how  he  had  said 
unto  him.  Before  the  cock  crow,  thou  shall  deny  me 
thrice.  And  Peter  went  out  and  wept  bitterly."  How 
different  from  tlie  sequel  of  Judas'  act!  Doubtless  the 
Hearts  of  the  two  men  towards  the  Saviour  were  perfectly 
different  from  the  first;  and  the  treason  of  Judas  was  but 
the  consummation  of  the  wretched  man's  resistance  of 
the  blaze  of  light  in  the  midst  of  which  he  had  lived  for 
three  years,  while  Peter's  denial  was  but  a  momentary 
obscuration  of  the  heavenly  light  and  love  to  his  Master 
which  ruled  his  life.  But  the  immediate  cause  of  the 
olcssed  revulsion,  which  made  Peter  "  weep  bitterlj%"  was, 
oeyond  all  doubt,  this  heart-piercing  "look"  wliich  his 
Lord  gave  him.  And  remembering  the  Saviour's  own 
words  at  the  table,  "Simon,  Simon,  Satan  hath  desired 
to  have  you  that  he  may  sift  you  as  wheat,  6m<  I  have 
vraycd  (rather,  *  I  prayed')  for  thee  that  thy  faith  fail  not" 
(see  on  Luke  22.  31,  32),  may  we  not  say  that  this  prayer 
fetched  down  all  that  there  was  i?i  that  "  look"  to  pierce  and 
break  the  heart  of  Peter,  to  keep  it  from  despair,  to  work 
in  it  "repentance  unto  salvation  not  to  be  repented  of," 
and  at  length,  under  other  healing  touches,  to  "  restore 
his  soul ?"    (See  on  Mark  16. 7.) 

2.S-10.  Jesus  before  Pilate.  N.  B.  Our  Evangelist, 
having  given  the  intei-view  u-ilh  Annas,  omitted  by  the  other 
Evangelists,  here  omiU  the  trial  and  condemncdion  before 
Caiaphas,  which  the  others  had  recorded.  See  on  Mark  14. 
53-6.5.  [The  notes  broken  off  there  at  v.  61  are  here  con- 
cluded. (Mark  14.)  61.  "The  high  priest  asked  him, 
Art  thou  the  Christ,  the  Sou  of  the  blessed?"— Matthew 
Bays  the  high  priest  put  him  upon  solemn  oath,  saying,  I 
adjure  thee  by  the  living  God  that  thou  tell  us  M-hether 
thou  be  the  Christ,  the  Son  of  God"  (26.  63),  This  rendered 
an  answer  by  our  Lord  legally  necessary,  Leviticus  5. 1. 
Accordingly.  62.  "Jesus  said,  I  am"  ("Thou  hast  said," 
Matthew  26.  frl).  In  Luke  22.  67,  68,  some  other  words  are 
given,  "If  I  tell  you,  ye  will  not  believe;  and  if  I  also  ask 
you,  ye  will  not  answer  me,  nor  let  me  go."  This  seems 
to  have  been  uttered  before  giving  His  direct  answer,  as  a 
calm  remonstrance  and  dignified  protest  against  the  pre- 
judgment of  His  case  and  the  unfairness  of  their  mode 
of  procedure.  "  and  ye  shall  see  the  Son  of  man,"  dc— 
This  concluding  part  of  our  Lord's  answer  is  given  some, 
what  more  fully  by  Matthew  and  Luke,  "  Nevertheless  I 
say  unto  you.  Hereafter  (rather,  •  From  henceforth')  shall 
ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  In  the  clouds  of  heaven."  (Matthew  26.64; 
Luke  22.  69.)— 7.  d.  'I  know  the  scorn  with  which  ye  are 


ready  to  meet  such  an  avowal :  To  your  ej'es,  which  are  but 
eyes  of  flesh,  there  stands  at  this  bar  only  a  mortal  like 
yourselves,  and  He  at  the  mercy  of  the  ecclesiastical  and 
civil  authorities:  "Nevertheless,"  a  day  is  coming  when 
ye  shall  see  another  sight:  Those  eyes,  which  now  gaze 
on  me  with  proud  disdain,  shall  see  this  very  prisoner  at 
the  right  hand  of  the  Majesty  on  high,  and  coming  in  the 
clouds  of  heaven:  Then  shall  the  judged  One  be  re- 
vealed as  the  Judge,  and  His  judges  in  this  chamber  ap- 
pear at  His  august  tribunal;  then  shall  the  unrighteous 
judges  be  impartially  ixxdgeA ;  and  while  they  are  wishing 
that  they  had  never  been  born,  He  for  whom  they  now 
watch  as  tlieir  Victim  shall  be  greeted  with  the  hallelu- 
jahs of  heaven,  and  the  welcome  of  Him  that  sltteth  upon 
the  throne!'  63,  64.  "Then  the  high  priest  rent  his 
clothes,  and  saith.  What  need  we  any  further  witnesses? 
Ye  have  heard  the  blasphemy"— "of  his  own  mouth," 
Luke  22.  71;  an  affectation  of  religious  horror.  "What 
think  ye?"— 'Say,  what  verdict  would  ye  pronounce.' 
"They  all  condemned  him  to  be  guilty  of  death"— of  a 
capital  crime.  (See  Leviticus  24.  16.)  65.  "And  some 
began  to  spit  on  him"  ("Then  did  they  spit  in  his  face," 
Matthew  26.  67).  See  Isaiah  50.  6.  "  And  to  cover  his  face, 
and  to  buffet  him,  and  to  say  unto  him.  Prophesy"— or 
'divine'  "unto  us,  thou  Christ,  Who  is  he  that  smote 
thee?"  The  sarcasm  in  styling  Him  "the  Christ,"  and  as 
such  demanding  of  Him  the  perpetrator  of  the  blows  in- 
flicted upon  Him,  was  in  them  as  infamous  as  to  Him  it 
was  stinging,  and  the  servants  did  strike  him  vrltli 
the  palms  of  tlieir  liands— "  And  many  other  things  blas- 
phemously spake  they  against  him,"  Luke  22.  65.  This 
general  statement  is  important,  as  showing  that  virulent 
and  varied  as  were  the  recorded  affronts  put  upon  Him, 
they  are  but  a  small  specimen  of  what  He  endured  on 
that  black  occasion.]  — 28.  Then  led  they  Jesus  from 
Caiaplias  to  tlie  hall  of  judgment— but  not  till  "in  the 
morning  the  chief  priests  held  a  consultation  with  the 
elders  and  scribes  and  the  whole  council  against  him  to 
put  him  to  death,  and  bound  him"  (Matthew  27.  1;  and 
see  on  Mark  15. 1).  The  word  here  rendered  "  hall  of  judg- 
ment" is  from  the  Latin,  and  denotes  'the  palace  of  the 
governor  of  a  Roman  province.'  they  themselves  -^vent 
not  into  the  palace,  lest  they  sliould  be  defiled— by  con- 
tact with  ceremonially  unclean  Gentiles,  but  that  they 
might  eat  the  Passover— If  this  refer  to  the  principal 
part  of  the  festival,  the  eating  of  the  lamb,  the  question 
is,  how  our  Lord  and  his  disciples  came  to  eat  it  tl)e  night 
before;  and,  as  it  was  an  evening  meal,  how  ceremonial 
defilement  contracted  in  the  morning  would  unfit  them 
for  partaking  of  it,  as  after  6  o'clock  it  was  reckoned  a 
new  day.  These  are  questions  which  have  occasioned  im- 
mense research  and  learned  treatises.  But  as  the  usages 
of  the  Jews  appear  to  have  somewhat  varied  at  different 
times,  and  our  present  knowledge  of  tliem  is  not  sufficient 
to  clear  up  all  difficulties,  they  are  among  the  not  very 
important  questions  which  probably  will  never  be  en- 
tirely solved,  29-32.  Pilate  went  out  to  them,  and 
said,  "Wliat  accusation  bring  ye  against  this  man  T — 
State  your  charge.  If  he  were  not  a  malefactor,  we 
'would  not  have  delivered  him  up  unto  thee — They 
were  conscious  they  had  no  case  of  which  Pilate  could 
take  cognizance,  and  therefore  insinuate  that  tliey  had 
already  found  him  worthy  of  death  by  their  own  law; 
but  not  having  the  power,  under  the  Roman  government, 
to  carry  their  sentence  into  execution,  they  had  come 
merely  for  his  sanction,  tliat  tl»e  saying  mlglit  be  ful- 
filled -whicli  he  spake,  signifying  what  deatli  he 
should  die— i,  e.,  by  crucifixion  (ch,  12.  32,  a3;  Matthew  20, 
19);  which  being  a  Roman  mode  of  execution,  could  only 
bo  carried  Into  effect  by  order  of  the  governor,  (Tha 
Jewish  mode  in  such  cases  as  this  was  by  stoning.)  33- 
38.  Pilate  called  Jesus,  and  said.  Art  thou  the  king  of 
the  Je-»r8T— In  Luke  23,  2  they  charge  our  Lord  before 
Pilate  with  "  perverting  the  nation,  and  forbidding  to  give 
tribute  to  Cffisar,  saj'lng  that  he  himself  is  Christ  a  king,' 
Perhaps  this  was  what  occasioned  Pilate's  question 
Jesus  answered,  Sayest  thou  this  of  thyself,  or  dli 
others  tell  it  of  me?— an  important  question  for  ou 

163 


Christ t  Answer  to  Filaie. 


JOHN  XIX. 


Jesus  Scourged,  and  Oroumed  with  Thoiiu, 


Lord's  case,  to  bring  out  whether  the  word  "  king"  were 
meant  In  a  political  sense,  with  which  Pilate  had  a  right 
to  deal,  or  whether  he  were  merely  put  up  to  It  by  His 
accusers,  who  had  no  claims  to  charge  him  but  such  as 
were  of  a  purely  religious  nature,  with  which  Pilate  had 
nothing  to  do.  Pilate  ans-^vered,  Ami  aJe-w?  Tlilne 
own  nation  and  the  chief  priests  delivered  thee  to 
me:  "What  hast  thou  done  1— 5.  d.,  'Jewish  questions  I 
neither  understand  nor  meddle  with ;  but  thou  art  here 
on  a  charge  which,  though  it  seems  only  Jewish,  may  yet 
involve  treasonable  matter:  As  they  state  it,  I  cannot  de- 
cide the  point;  tell  me,  then,  what  procedure  of  thine  has 
brought  thee  Into  this  position.'  In  modern  phrase,  Pi- 
late's object  in  this  question  was  merely  to  determine  the 
relevancy  of  the  charge.  Jesus  answered,  My  klnj^dom  is 
not  of  this  Tvorld— He  does  not  say  'not  over,^  but  'not 
of  this  world' — ?'.  e.,  in  its  origin  and  nature ;  therefore  'no 
such  kingdom  as  jieed  give  thee  or  thy  master  the  least 
alarm.'  If  my  kingdom  -^vere  of  this  world,  then 
would  my  servants  tight,  that  I  should  not  be  deliv- 
ered to  the  Jew^s— '  A  very  convincing  argument;  for  If 
His  servants  did  not  fight  to  prevent  their  King  from  being 
delivered  up  to  His  enemies,  much  less  would  they  use  force 
for  the  establishment  of  His  kingdom.'  [Webstek  and 
Wilkinson.]  hut  now — but  the  fact  is.  Is  my  kingdom 
notfjrom  hence— Our  Lord  only  says  whence  His  kingdom 
is  no«— first  simply  afllrming  it,  next  giving  proof  of  it, 
then  reaffirming  it.  This  was  all  that  Pilate  had  to  do  with. 
The  positive  nature  of  His  kingdom  He  would  not  obtrude 
upon  one  who  was  as  little  able  to  comprehend  it,  as  enti- 
tled officially  to  Information  about  it.  (It  is  worthy  of  no- 
tice that  the  "my,"  which  occurs/ottr  times  in  this  one  verse 
— thrice  of  His  kingdom,,  and  once  of  His  servants— is  put  in 
the  emphatic  form.)  Art  thou  a  king,  then  1 — There  was 
no  sarcasm  or  disdain  in  this  question  [as  THOiiUCK,  Al- 
FORD,  Ac,  allege],  else  our  Lord's  answer  would  have  been 
diCTerent.  Putting  emphasis  upon  "thou,"  his  question 
betrays  a  mixture  of  surprise  and  uneasiness,  partly  at  the 
possibility  of  there  being,  after  all,  something  dangerous 
under  the  claim,  and  partly  from  a  certain  awe  which 
our  Lord's  demeanour  probably  struck  into  him.  Thou 
sayest  that  I  am  a  king — It  is  even  so..  To  this  end  was 
I  ('have  I  been')  horn,  and  to  this  end  came  I — ('am  I 
come') — Into  the  ■world,  that  I  may  bear  witness  to  tlie 
truth— His  birth  expresses  His  manhood ;  His  coming  into 
the  world,  IBiis  existence  before  assuming  humanity :  The 
truth,  then,  here  affirmed,  though  Pilate  would  catch 
little  of  it,  was,  that  His  Incarnation  was  expressly  in  order 
to  the  assumption  of  Royalty  in  our  nature.  Yet,  instead  of 
saying,  He  came  to  be  a  king,  which  is  His  meaning.  He 
Bays  He  came  to  testify  to  the  truth.  Why  this?  Because, 
in  such  circumstances  it  required  a  noble  courage  not  to 
flinch  from  His  royal  claims ;  and  our  Lord,  conscious  that 
He  was  putting  forth  that  courage,  gives  a  turn  to  His  con- 
fession expressive  of  it.  It  Is  to  this  that  Paul  alludes,  in 
those  remarkable  words  to  Timothy:  "I  charge  thee  be- 
fore God,  who  quickeneth  all  things,  and  before  Christ 
.Jesus,  who,  in  the  presence  of  Pontius  Pilate,  witnessed 
the  good  confession."  (1  Timothy  6. 13.)  This  one  act  of  our 
Lord's  life,  His  courageous  witness-bearing  before  the 
governor,  selected  as  an  encouraging  example  of  the 
fidelity  which  Timothy  ought  to  display.  As  the  Lord 
[says  Olshattsen  beautifully]  owned  Himself  the  Son  of 
God  before  the  most  exalted  theocratic  council,  so  He 
confessed  His  regal  dignity  in  presence  of  the  representa- 
tive of  the  highest  political  authority  on  earth.  Every 
one  that  is  of  the  truth  heareth  my  voice— Our  Lord 
here  not  only  affirms  that  His  word  had  In  it  a  self-eviden- 
cing, self-recommending  power,  but  gently  insinuated  the 
true  secret  of  the  growth  and  grandeur  of  His  kingdom— a,s  A 
Kingdom  of  tktjth,  in  its  highest  sense,  into  which  all 
gouls  who  have  learned  to  live  and  count  all  things  but 
loss  for  the  truth  are,  by  a  most  heavenly  attraction, 
drawn  as  Into  their  proper  element;  the  King  of  whom 
Jesus  is,  fetching  them  in  and  ruling  them  by  His  capti- 
vating power  over  their  hearts,  Pilate  salth  unto  Hiiu, 
^Vhat  )U  truth?— g.  d.,  'Thou  stirrest  the  question  of 
questions,  which  the  thoughtful  of  every  .ige  have  asked, 
164 


but  never  man  yet  answered,'    And  -when  he  had  said 

this— as  if,  by  putting  such  a  question,  he  was  getting 
into  interminable  and  unseasonable  inquiries,  when  this 
business  demanded  rather  prompt  action  —  he  went 
again  unto  the  Jews— thus  missing  a  noble  opportunity 
for  himself,  and  giving  utterance  to  that  consciousness  of 
the  want  of  all  intellectual  and  moral  certainty,  which 
was  the  feeling  of  every  thoughtful  mind  at  that  time. 
'The  only  certainty,'  says  the  elder  Pliny,  '  is  that  noth- 
ing Is  certain,  nor  more  miserable  than  man,  nor  more 
proud.  The  fearful  laxity  of  morals  at  that  time  must 
doubtless  be  traced  In  a  great  degree  to  this  skepticism. 
The  revelation  of  the  eternal  truth  alone  was  able  to 
breathe  new  life  into  ruined  human  nature,  and  that  in 
the  apprehension  of  complete  redemption.'  [Olshatj- 
SEN.]  and  salth  unto  them— in  the  hearing  of  our  Lord, 
who  had  been  brought  forth — I  find  no  fault  In  him — 
no  crime.  This  so  exasperated  "  the  chief  priests  and 
elders"  that,  afraid  of  losing  their  prey,  they  poured  forth 
a  volley  of  charges  against  him,  as  appears  from  Luke  23. 
4,5:  on  Pilate's  affirming  his  innocence,  "they  were  the 
more  fierce,  saying.  He  stirreth  up  the  people,  teaching 
throughout  all  Jewry,  beginning  from  Galilee  to  this 
place."  They  see  no  hope  of  getting  Pilate's  sanction  to 
His  death  unless  they  can  fasten  upon  Him  a  c"harge  of 
conspiracy  against  the  government;  and  as  Galilee  w&a 
noted  for  Its  turbulence  (Luke  13. 1 ;  Acts  6,  37),  and  our 
Lord's  ministry  lay  chiefly  there,  they  artfully  introduce 
it  to  give  colour  to  their  charge,  "And  the  chief  priests 
accused  him  of  many  things,  but  he  answered  nothing 
(Mark  15. 3).  Then  said  Pilate  unto  him,  Hearest  thou  not 
how  many  things  they  witness  against  thee?  And  hean- 
swered  him  to  never  a  word,  insomuch  that  the  governor 
marvelled  greatly"  (Matthew  27, 13,  li).  See  on  Mark  15. 
3-5.  In  his  perplexity,  Pilate,  hearing  of  Galilee,  bethinks 
himself  of  the  expedient  of  sending  Him  to  Herod,  in 
the  hope  of  thereby  farther  shaking  oflT  responsibility  iu 
the  case.  See  on  Mark  15. 6,  and  on  Luke  23.  6-12.  The 
return  of  tlie  prisoner  only  deepened  the  perplexity  of 
Pilate,  who,  "calling  together  the  chief  priests,  rulers, 
and  people,"  tells  them  plainly  that  not  one  of  their 
charges  against  "this  man"  had  been  made  good,  while 
even  Herod,  to  whose  jurisdiction  he  more  naturally  be- 
longed, had  done  nothing  to  him:  He  "will  therefore 
chastise  and  release  him"  (Luke  23. 13-16).  But  ye  have 
a  custom  .that  I  should  release  one  unto  you  at  the 
Passover,  &c.— See  on  Mark  15. 7-11.  '  On  the  typical  im- 
port of  the  choice  of  Christ  to  suffer,  by  which  Barabbas 
was  set  free,  see  Leviticus  16.,  particularly  v,  5-10,  where 
the  subject  is  tlie  sin-offeriiig  on  the  great  day  of  atone- 
ment,'—[Kkafft  in  LUTHAKDT.] 

CHAPTER   XIX. 

Ver.  1-16,  Jesus  before  Pilate— Scourged— Treated 
with  other  Severities  and  Insults— Delivered  Up, 
and  Led  away  to  be  Crucified,  1-3.  Pilate  took 
Jesus  and  scourged  him  — in  hope  of  appeasing  them. 
See  on  Mark  15. 15,  "And  the  soldiers  led  him  away  into 
tlie  palace,  and  they  call  the  whole  band"  (Mark  15. 16)— the 
body  of  the  military  cohort  stationed  there— to  take  part 
in  the  mock  coronation  now  to  be  enacted,  the  soldiers 
platted  a  cro^vn  of  thorns,  and  put  it  on  his  head — in 
mockery  of  a  regal  crown,  and  they  put  on  him  a  pur- 
ple robe — in  mockery  of  the  imperial  purple  ;  first  "strip- 
ping him"  (Matthew  27.  28)  of  His  own  outer  garment. 
Tlie  robe  may  have  been  the  "gorgeous"  one  in  which 
Herod  arrayed  and  sent  Him  back  to  Pilate  (Luke  23. 11). 
"And  tliey  put  a  reed  into  his  right  hand"  (Matthew  27. 
29)— in  mockery  of  the  regal  sceptre.  "And  they  bowed 
the  knee  before  him"  (Matthew  27.29).  and  said.  Hail, 
King  of  the  Jews !— doing  Him  derisive  homage,  in  the 
form  used  on  approaching  the  emperors,  "And  they  spit 
upon  Him,  and  took  the  reed  and  smote  Him  on  the  head" 
(Matthew  27, 30),  The  best  comment  on  these  aflfecting  de- 
tails is  to  cover  the  face.  4,  5.  Pilate  went  forth  again, 
and  gaith.  Behold  I  bring  ('am  bringing,'  i.  e.,  going  to 
bring)  him  forth  to  you,  that  ye  may  know^  I  find  no 


THEN   CAME    JESUS    FO    TH,    WEARING    THE    CROWN    OF    THORNS,    AND    THE    TURPLE    ROBE." — JOHN    XIX.    5. 


Jesus  Ddivered  to  he  Crucified. 


JOHN  XIX. 


His  Crucifixion  and  Death. 


foiUt  In  him— and,  by  scourging  him  and  allowing  the 
soldiers  to  make  sport  of  him,  have  gone  as  far  to  meet 
your  exasperation  as  can  be  expected  from  a  judge.  Jesus 
therefore  came  forth,  ^vearing  the  cro-^vn  of  thorns, 
and  the  purple  robe.  And  Pilate  saith  unto  them,  Be- 
hold the  man  I— There  is  no  reason  to  think  that  con- 
tempt  dictated  this  speech.  Tliere  was  clearly  a  struggle  in 
the  breast  of  this  wretched  man.    Not  only  was  he  reluc- 
tant to  surrender  to  mere  clamour  an  innocent  man,  but  a 
feelingof  anxiety  about  His  mysterious  claims,  as  is  plain 
from  what  follows,  was  beginning  to  rack  his  breast,  and 
the  object  of  his  exclamation  seems  to  have  been  to  move 
their  pity.    But,  be  his  meaning  what  it  may,  tliose  three 
words  have  been  eagerly  appropriated  by  all  Christen- 
dom, and  enshrined  for  ever  in  its  heart,  as  a  sublime  ex- 
pression of  its  calm,  rapt  admiration   of  Its   suffering 
Lord.   6, 7.  When  the  chief  priests  sa'W  him,  they  cried 
out— their  fiendish  rage  kindling  afresli  at  the  sight  of 
Him— crucify  him,  crucify  him— See   on    Mark  15. 14. 
Pilate  saith  unto  them,  Take   ye  him,  and  crucify 
him ;  for  I  And  no  fault  in  him— as  if  this  would  relieve 
Titm  of  the  responsibility  of  the  deed,  who,  by  surrender- 
ing Him,  incurred  it  all!    Tlie  Je^ws  ans^w^ered  him,  "We 
have  a  law,  and  by  our  la^v  he  ought  to  die,  because 
he  made  himself  the  Son  of  God— Their  criminal  charges 
having  come  to  nothing,  they  give  up  that  point,  and  as 
Pilate  was  throwing  the  whole  responsibility  upon  them, 
they  retreat  into  their  own  Jewish  law,  by  which,  as 
claiming  equality  with  God  (see  on  ch.  5. 18  and  8.  59),  He 
ought  to  die;  Insinuating  that  it  was  Pilate's  duty,  even 
as  civil  governor,  to  protect  their  law  from  such  insult. 
8-11.  "When  Pilat*  heard  tiiis  saying,  he  was  tlie  more 
afraid— the  name  "Son  of  God,"  the  lofty  sense  evi- 
dently attached  to  it  by  His  Jewish  accusers,  tlie  dia- 
logue he  had  already  held  with  Him,  and  the  dream  of 
his  wife  (Matthew  27.  19),  all  working  together  in  the 
brea.st  of  the  wretched  man.    and  -^vent  again  into  the 
Judgment-hall,  and  saith  to  Jesus,  Wlienee  art  thou  ? 
—beyond  all  doubt  a  question  relating  not  to  His  mission 
but  to  His  personal  origin.    Jesus  gave  him  no  ans'wer — 
He  had  said  enough ;  the  time  for  answering  such  a  ques- 
tion was  past ;  the  weak  and  wavering  governor  is  already 
on  the  point  of  giving  way.    Then  saith  Pilate  unto 
him,  Speakest  thou  not  to  met— The  "me"  is  the  em- 
phatic word  in  the  question.    He   falls  back  upon  the 
pride  of  offlce,  which  doubtless  tended  to  blunt  the  work- 
ings of  his  conscience,    kno^rest  thou  not  that  I  have 
poiver  to  cruelly  thee,  and  have  power  to  release  thee  T 
— said  to  work  upon  him  at  once  by  fear  and  by  hope. 
Thou  couldst  (rather 'shouldst')  have  no  po-»ver  at  all 
against  me~neither  to  crucifj',  nor  to  release,  nor  to  do 
anything  whatever   against   me.    [Bengel,.]     except   It 
were  ('  unless  it  had  been')  given  thee  from  above— 7.  d., 
•  Thou  thinkest  too  much  of  thy  power,  Pilate :  against  Me 
that  power  is  none,  save  wiiat  is  meted  out  to  thee  by 
special  Divine  appointment,  for  a  special  end.'    there- 
fore he  that  delivered  me  unto  thee  (Caiaphas,  to  wit — 
but  he  only  as  representing  the  Jewish  authorities  as  a 
body)  hath  the  greater  sin— as  having  better  opportuni- 
ties and  more  knowledge  of  such  matters.    13-16.  And 
from  henceforth— particularly  this  speech,  which  seems 
10  have  filled  him  with  awe,  and  redoubled  his  anxiety. 
Pilate  sought  to  release  him— t.  e.,  to  gain  their  consent 
to  it,  for  he  could  have  done  it  at  once  on  his  authority. 
but  the  Jews  cried— seeing  their  advantage,  and  not 
Blow  to  profit  by  it.    If  thou  let  this  man  go,  thou  art 
not  Ceesar's  friend,  Ac.-'  This  was  equivalent  to  a  threat 
of  impeachment,  which  we  know  was  much  dreaded  by 
such  officers  as  the  procurators,  especially  of  the  charac- 
ter of  Pilate  or  Felix.    It  also  consummates  the  treachery 
and  disgrace  of  the  Jewish  rulers,  who  were  willing,  for 
the  purpose  of  destroying  Jesus,  to  affect  a  zeal  for  the 
Bupreraacy  of  a  foreign  prince.'    See  v.  15.    [Webster  and 
Wilkinson.]    "When  Pilate  heard  that,   he  brought 
Jestis  forth,  and  sat  down  in  ('  upon')  the  Judgment- 
Beat— that   he   might   pronounce   sentence   against   the 
Prisoner,  on  this  charge,  tlie  more  solemnly— in  a  place 
called  the  Pavement  (a  tesselated  pavement,  much  used 


by  the  Romans),  In  the  Hebrew,  Gabbatha— from  Its 

being  raised.    It  -was  the  preparation — i.  e.,  the  day  be- 
fore the  Jewish  sabbath,    and  about  the  sixth  hour — 

The  true  reading  here  is  probably,  'the  third  hour'— or  9 
A.  M.— which  agrees  best  witli  the  whole  series  of  events, 
as  well  as  with  the  other  Evangelists,  he  saith  to  the 
Jews,  Behold  your  King !— Having  now  made  up  his 
mind  to  yield  to  them,  he  takes  a  sort  of  quiet  revenge  on 
them  by  this  irony,  which  he  knew  would  sting  them. 
This  only  reawakens  their  cry  to  despatch  Him.  Crucify 
your  king  T  We  have  no  king  but  Ceesar — '  Some  of 
those  who  thus  cried  died  miserably  in  rebellion  against 
Caesar  forty  years  afterwards.  But  it  suited  their  present 
purpose.'  [Alford.]  Then  delivered  he  him  therefore 
unto  them  to  be  cruclfled,  &c.— See  on  Mark  15.  15. 
17-30.    Crucifixion  and  Death  of  the  Lord  Jesus. 

17.  And  he  bearing  his  cross— See  on  Luke  23.  26— w^ent 
forth— Cf.  Hebrews  13. 11-13,  "  without  the  camp ;"  "  with 
out  the  gate."  On  arriving  at  the  place,  "  they  gave  Him. 
vinegar  to  drink  mingled  with  gall  (wine  mingled  with 
myrrh,  Mark  15.  23),  and  when  He  had  tasted  thereof.  He 
would  not  drink,"  Matthew  27.  34.  This  potion  was  stu- 
pefying, and  given  to  criminals  just  before  execution,  to 
deaden  the  sense  of  pain. 

"  Fill  high  the  bowl,  and  spice  it  well,  and  pour 
The  dews  oblivious :  for  the  Cross  is  sharp, 
The  Cross  is  sharp,  and  He 
Is  tenderer  than  a  Iamb." — [Kebie.] 

Bu#  our  Lord  would  die  ivith  every  faculty  clear,  and  in  full 
sensibility  to  all  His  sufferings. 

"Thou  wilt  feel  all,  that  Thou  may'st  pity  all ; 
And  rather  would'st  Thou  wrestle  with  strong  pain, 

Than  overcloud  Thy  soul. 

So  clear  in  agony. 
Or  lose  one  glimpse  of  Heaven  before  the  time, 
0  most  entire  and  perfect  Sacrifice, 

Renewed  in  every  pulse,"  &c. — [Keble.] 

18.  they  crucified  him,   and  two  others  with  him— 

"malefactors"  (Luke  23. 33),  "thieves"  (rather  'robbers,' 
Matthew  27.  38 ;  Mark  15.  27).  On  eltlier  side  one  and 
Jesus  in  tlic  midst — a  hellish  expedient,  to  hold  Him  up 
as  the  worst  of  the  three.  But  in  this,  as  in  many  other 
of  their  doings,  "  tlie  Scripture  was  fulfilled,  which  saitli 
(Isaiah  53. 12),  A7id  he  was  numbered  unth  the  trangressors^^ — 
(Mark  15.  28)  — though  the  prediction  reaches  deeper. 
"Then  said  Jesus— ' probably  while  being  nailed  to  the 
Cross'  [Olshausen],  Father,  forgive  them,  for  they 
KNOW  not  what  they  DO"  (Luke  23.  34)— and  again  the 
Scripture  was  fulfilled  which  said,  "And  He  made  inter- 
cession for  the  transgressors"  (Isaiah  53. 12),  though  this 
also  reaches  deeper.  See  Acts  3. 17 ;  13.  27;  and  cf.  1  Tim- 
othy 1. 13.  Often  have  we  occasion  to  observe  how  our 
Lord  is  the  first  to  fulfil  His  own  precepts— thus  furnish- 
ing the  right  interpretation  and  the  perfect  Model  of  them. 
(See  on  Matthew  5.  44.)  How  quickly  was  it  seen  in  "His 
martyr  Stephen,"  that  though  He  liad  left  the  earth  in 
Person,  His  Spirit  remained  behind,  and  Himself  could, 
in  some  of  His  brightest  lineaments,  be  reproduced  in  His 
disciples!  (Acts  7.  60.)  And  what  does  the  world  in  every 
age  owe  to  these  few  words,  spoken  where  and  as  tliey  were 
spoken  !  19-2'^.  Pilate  wrote  a  title,  and  put  it  on  the 
cross,  Jesus  of  Nazareth,  the  King  of  the  Jews  .  .  .  and 
it  was  -written  in  Hebrew— or  Syro-Chaldalc,  the  lan- 
guage of  the  country— and  Greek— the  current  language 
—and  liatlu— the  oflicial  language.  These  were  the  chief 
languages  of  the  earth,  and  this  secured  that  all  spectators 
should  be  able  to  read  it.  Stung  by  this,  the  Jewish  eccle- 
siastics entreat  that  it  may  be  so  altered  as  to  express,  not 
His  real  dignity,  but  His  false  claim  to  It:  But  Pilate 
thought  he  had  yielded  quite  enough  to  them ;  and  having 
Intended  expressly  to  spite  and  Insult  them  by  this  title, 
for  having  got  him  to  act  against  his  own  sense  of  justice, 
he  peremptorily  refused  them.  And  thus,  amidst  the  con- 
flicting passions  of  men,  was  proclaimed,  In  the  chief 
tongues  of  mankind,  from  the  Cross  itself  and  in  circum- 
stances which  threw  upon  It  a  lurid  yet  grand  light,  the 

165 


37te  Soldiers  Cast  Lots  for  Christ's  Garments.  JOHN  XIX. 


He  Commendeth  His  Mother  to  John, 


teuth  which  drew  the  Magi  to  His  manger,  and  will  yet  be 
owned  by  all  the  world  !    33, 24.  titeu  the  soldiers,  when 
they  had  crucified  Jesus,  took  his  garments,  and  made 
four  parts;  to  every  soldier— of  the  four  who  nailed  Him 
to  the  cross,  and  whose  perquisite  they  were,   a  part,  and 
also  his  coat— the  Roman   tunic,  or  close-fitting   vest. 
•tvlthout  seam,  woven  from  the  top  tliroughout — '  per- 
haps denoting  considerable  skill  and  labour  as  necessary 
to  produce  such  a  garment,  the  work  probably  of  one  or 
more  of  the  women  who  ministered  in  such  things  unto 
him,  Luke  8.  3.'  [Webster  and  Wilkinson.]  Let  us  not 
rend  It,  but  cast  lots  whose  it  shall  be,  tliat  the  Scrip- 
ture might  be  fulfilled  which  salth.  They  parted  my 
raiment  among  them ;  and  for  my  vesture  they  did 
cast  lots,  &c.— Psalm  22. 18.    That  a  prediction  so  exceed- 
ingly specific- distinguishing  one  piece  of  dress  from 
others,  and  announcing  that  while  those  should  be  parted 
amongst  several,  that  should  be  given  by  lot  to  one  person 
—that  such  a  prediction  should  not  onlj'  be  fulfilled  to  the 
letter,  but  by  a  parly  of  heathen  military,  without  inter- 
ference from  either  the  friends  or  the  enemies  of  the  Cru- 
cified One,  is  surely  worthy  to  be  ranked  among  the  won- 
ders of  this  all- wonderful  scene.   Now  come  the  mockeries, 
and  from  four  diflTerent  quarters:- (1.)   "And  they  that 
passed  by  reviled  him,  wagging  their  heads  "  in  ridicule. 
Psalm  22.7;  109.25;   cf.  Jeremiah  18. 16 ;  Lamentations  2. 
15.    "Ah!"  'Ha,' an  exclamation  here  of  derision.    "Tliou 
that  destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself  and  come  down  from  the  cross,"  Matthew  27. 
39, 40 ;  Mark  15. 29, 30.    '  It  is  evident  that  our  Lord's  saying, 
or  rather  this  perversion  of  it  (for  He  claimed  not  to  de- 
stroy, but  to  rebuild  the  temple  destroyed  by  them)  had 
greatly  exasperated  the  feeling  which  the  priests  and 
Pharisees  had  contrived  to  excite  against  Him.    It  is  re- 
ferred to  as  the  principal  fact  brought  out  in  evidence 
against  Him  on  the  trial  (cf.  Acts  6. 13, 14),  as  an  offence 
for  which  He  deserved  to  suffer.    And  it  is  very  remark- 
able that  now,  while  it  was  receiving  its  real  fulfilment,  it 
should  be  mau«i  more  public  and  more  impressive  by  the 
insulting  proclamation  of  His  enemies.    Hence  the  im- 
portance attached  to  it  after  the  resurrection,  ch.  2.  22.' 
[Webstek  and  Wilkinson.]  (2.)  "  Likewise  also  the  chief 
priests,  mocking  him,  with  the  scribes  and  elders,  said,  He 
saved  others,  himself  he  cannot  save."    Tiiere  was  a  deep 
truth  in  this,  as  in  other  taunts ;  for  both  He  could  not  do, 
having  "come  to  give  His  life  a  ransom  for  many."    No 
doubt  this  added  an  unknown  sting  to  the  reproach.    "  If 
he  be  the  king  of  Israel,  let  hinn  now  come  down  from  the 
cross,  and  we  will  believe  him."    JVo,  they  would  not;  for 
those  who  resisted  the  evidence  from  the  resurrection  of 
Lazarus,  and  from  His  own  resurrection,  were  beyond  the 
reach  of  any  amount  of  merely  external  evidence.    "He 
trusted  In  God  that  He  would  deliver  him;  let  him  de- 
liver him  now  if  he  will  have  him  (or  'delight  in  him,' 
cf.  Psalm  18. 19;  Deuteronomy  21, 14);  for  he  said,  I  am  the 
Son  of  God,"  Matthew  27.  41-43.     We  thank  you,  O  ye 
chief  priests,  scribes,  and  elders,  for  this  triple  testimony, 
unconsciously  borne  by  you,  to  our  Christ:  first  to  His 
habitual  trust  in  God,  as  a  feature  in  His  character  so 
marked  and  palpable  that  even  ye  found  upon  it  your 
irnpotent  taunt ;  next,  to  His  identity  with  the  Suffei-er  of  the 
22d  Psalm,  whose  very  words  (d.  8)  ye  unwittingly  ap- 
propriate, thus  serving  yourselves  heirs  to  the  dark  office 
and   impotent   malignity   of  Messiah's    enemies;   and 
again,  to  the  true  sense  of  that  august  title  which  He 
took  to  Himself,  "The  Son  of  God,"  which  he  rightly 
interpreted  at  the  very  first  (see  on  ch.  5. 18)  as  a  claim 
to  that  oneness  of  nature  with  Him,  and  dearness  to  Him, 
which  a  son  has  to  his  father.    (3.)  "And  the  soldiers 
also  mocked  him,   coming  to  him   and  offering  him 
vinegar,  and  saying.  If  thou  be  the  king  of  the  Jews, 
save   thyself,"  Luke  23.  36,  37.      They  insultingly  offer 
to  share  with  Him  their  own  vinegar,  or  sour  wine,  the 
usual  drink  of  Roman  soldiers,  it  being  about  the  time 
of  their  midday  meal.    In  the  taunt  of  the  soldiers  we 
have  one  of  those  undesigned  coincidences  which  so  strik- 
ingly verify  these  historical  records.  While  the  ecclesias- 
tics deride  Him  for  calling  Himself  "ine  Christ,  the  King 
166 


ofIsrael,the  Chosen,  the  Son  of  God,"  the  soldiers,  to  whom 
all  such  phraseology  was  mere  Jewish  jargon,  make  sport 
of  Him  as  a  pretender  to  royalty  ("  king  of  tlie  Jews"),  an 
office  and  dignity  which  it  belonged  to  them  to  compre- 
hend. "  T/ie  thieves  also,  which  were  crucified  with  him, 
cast  the  same  in  his  teeth,"  Matthew  27.  44 ;  Mark  15.  32, 
Not  botJi  of  them,  however,  as  some  commentators  un- 
naturally think  we  must  understand  these  words;  as  if 
some  sudden  change  came  over  the  penitent  one,  which 
turned  him  from  an  unfeeling  railer  into  a  trembling 
petitioner.  The  plural  "thieves"  need  not  denote  more 
than  the  quarter  or  class  whence  came  this  last  and  cruel- 
est  taunt — g.  d.,  '  Not  only  did  scoffs  proceed  from  the 
passe)'s-by,  the  ecclesiastics,  the  soldiery,  but  even  from  Hia 
fellow-sufferers,'  a  mode  of  speaking  which  no  one  would 
think  necessarily  meant  both  of  them.  Cf.  Matthew  2. 20, 
"  They  are  dead  which  sought  the  child's  life,"  meaning 
Herod;  and  Mark  9.1,  "There  be  some  standing  here," 
where  it  is  next  to  certain  that  only  John,  the  youngest 
and  last  survivor  of  the  apostles,  is  meant.  And  is  it 
conceivable  that  this  penitent  thief  should  have  first 
himself  reviled  the  Saviour,  and  tlien,  on  his  views  of 
Christ  suddenly  changing,  he  should  have  turned  upon 
his  fellow -sufferer  and  fellow -re  viler,  and  rebuked  him  not 
only  with  dignified  sharpness,  but  in  the  language  of 
astonishment  that  he  should  be  capable  of  such  conduct? 
Besides,  there  is  a  deep  calmness  in  all  that  he  utters,  ex- 
tremely unlike  what  we  should  expect  from  one  who  was 
the  subject  of  a  mental  revolution  so  sudden  and  total. 
On  the  scene  itself,  see  on  Luke  23.  29-43.  25-aT.  Now 
there  stood  by  the  cross  of  Jesus  his  nkother,  and  hia 
mother's  sister,  Alary,  w^ife  of  Cleophas— This  should 
be  read,  as  in  margin,  "  Clopas,"  the  same  as  "  Alpheus," 
Matthew  10.3.  The  "Cleopas"  of  Luke  24. 18  was  a  dif- 
ferent person.  When  Jesus  sa-w  liis  mother,  and  the 
disciple  'M'hom  he  loved,  standing  by,  lie  said  to  hia 
motlier,  Woman,  Behold  thy  son  !  Then  saith  he  to 
tlie  disciple.  Behold  thy  mother  !— Wliat  forgetfnlness 
of  self,  what  filial  love,  and  to  the  "mother"  and  "son" 
what  parting  words  !  from  tliat  hour  .  .  .  took  her  to 
his  o^^Ti  home—or,  home  with  him;  for  his  father 
Zebedee  and  his  mother  Salome  were  both  alive,  and  the 
latter  here  present  (Mark  15.  40).  See  on  Matthew  13.  55. 
Now  occurred  the  supernatural  darkness,  recorded  by  all 
the  other  Evangelists,  but  not  here.  "  Now  from  the  6th 
hour  (12,  noon)  there  was  darkness  over  all  the  land 
unto  the  9th  hour,"  Matthew  27.  45.  No  ordinary  eclipse 
of  the  sun  could  have  occurred  at  this  time,  it  being  then 
full  moon,  and  this  obscuration  lasted  about  twelve  times 
the  length  of  any  ordinary  eclipse.  Cf.  Exodus  10.  21,  23. 
Beyond  doubt,  the  Divine  intention  of  the  portent  was  to 
invest  this  darkest  of  all  tragedies  with  a  gloom  expres- 
sive of  its  real  character.  "And  about  the  ninth  hour 
Jesus  cried,  Eli,  Eli,  lama  sabacthani  . . .  My  God,my 
God,  why  hast  thou  forsaken  me  »"  Matthew  27.  46.  As  the 
darkness  commenced  at  the  6th  hour,  the  second  of  the 
Jewish  hours  of  prayer,  so  it  continued  till  the  9th  hour, 
the  hour  of  the  evening  sacrifice,  increasing  probably  In 
depth,  and  reaching  its  deepest  gloom  at  the  moment  of  this 
mysterious  cry,  when  the  fiame  of  the  one  great  "  Evening 
Sacrifice"  was  burning  fiercest.  The  words  were  made  to 
His  hand.  They  are  the  opening  words  of  a  Psalm  (the 
22d)  full  of  the  last  "sufferings  of  Christ  and  the  following 
glories"  (1  Peter  1. 11).  "  Father,"  was  the  cry  in  the  first 
prayer  which  He  uttered  on  the  cross,  for  matters  had  not 
then  come  to  the  worst.  "  Father"  was  the  cry  of  His  last 
prayer,  for  matters  had  then  passed  their  worst.  But 
at  this  crisis  of  His  sufferings,  "Father"  does  not  issue 
from  his  lips,  for  the  light  of  a  Father's  countenance  was 
then  mysteriously  eclipsed.  He  falls  back,  however,  on 
a  title  expressive  of  His  official  relation,  which,  though 
lower  and  more  distant  in  itself,  yet  when  grasped  In 
pure  and  naked  faith  was  mighty  in  its  claims,  and 
rich  in  psalmodic  associations.  And  what  deep  earnests 
ness  is  conveyed  by  the  redoubling  of  this  title !  But  aa 
for  the  cry  itself,  it  will  never  be  fully  comprehended. 
An  absolute  desertion  is  not  indeed  to  be  thought  of;  but 
a  total  eclipse  of  the  felt  sense  of  God's  presence  It  oei> 


Ckrigl  Yiddelh  up  the  Ghost. 


JOHN  XIX. 


He  is  Buried  by  Joseph  and  Nicodemna. 


tainly  expresses.  It  expresses  surprise,  as  under  the  ex- 
perience of  something  not  only  never  be/ore  known,  but 
inexplicable  on  the  footing  which  had  till  then  subsisted 
between  Him  and  God.  His  a  question  which  the  lost  cannot 
utter.  They  are  forsaken,  but  they  know  why.  Jesus  is  for- 
saken, but  does  not  know  and  demands  to  know  why.  It  is 
thus  the  cry  of  conscious  innocence,  but  of  innocence  una- 
vailing to  draw  down,  at  that  moment,  the  least  token  of 
approval  from  the  unseen  Judge— innocence  whose  only 
recognition  at  that  moment  lay  in  the  thick  surrounding 
gloom  which  but  reflected  the  horror  of  great  darkness 
that  invested  his  own  spirit.  There  was  indeed  a  cause/or 
it,  and  He  knew  it  too — the  "why"  must  not  be  pressed  so 
far  as  to  exclude  this.  He  must  taste  this  bitterest  of  the 
wages  of  sin  "  W?io  did  no  sin."  But  that  is  not  the  point 
now.  In  Him  there  was  no  cause  at  all  (ch.  14.  30),  and  He 
takes  refuge  in  the  glorious  fact.  When  no  ray  from  above 
shines  in  upon  Him,  He  strikes  a  light  out  of  His  own 
breast.  If  God  will  not  own  H\^,  He  shall  own  Himself. 
On  the  rock  of  His  unsullied  allegiance  to  Heaven  He 
will  stand,  till  the  light  of  Heaven  returns  to  His  spirit. 
And  it  is  near  to  come.  Whilst  He  is  yet  speaking,  the 
fierceness  of  the  flame  is  beginning  to  abate.  One  inci- 
dent and  insult  more,  and  the  experience  of  one  other 
predicted  element  of  suffering,  and  the  victory  is  His. 
The  incident,  and  the  insult  springing  out  of  it,  is  the 
misunderstanding  of  the  cry,  for  we  can  hardly  suppose 
that  it  was  anything  else.  "Some  of  them  that  stood 
there,  when  they  heard  that,  said.  This  man  calleth  for 
Elias,"  Matthew  27.  47.  38-30.  After  this,  Jesiu  know- 
ing that  all  things  tvere  novr  accomplished — t.  e.,  the 
moment  for  the  fulfilment  of  the  last  of  them;  for  there 
was  one  other  small  particular,  and  tlie  time  was  come 
for  that  too,  in  consequence  of  the  burning  thirst  which 
the  fevered  state  of  His  frame  occasioned  (Psalm  22.15). 
tliat  the  Scripture  (Psalm  69.  21)  might  he  fulfilled, 
gaitli,  I  thirst — Now  there  was  set  a  vessel  full  of  vine- 
gar (see  on  the  offer  of  the  soldiers'  vinegar,  above);  and 
they—"  one  of  them,"  Matthew  27.  48 — filled  a  sponge 
-with  vinegar,  and  put  it  upon  (a  stalk  of )  Iiyssop,  and 
put  it  to  his  mouth — Though  a  stalk  of  this  plant  does 
not  exceed  eighteen  inches  in  length,  it  would  suflice,  as 
the  feet  of  crucified  persons  were  not  raised  higher.  "The 
rest  said,  Let  be" — i.  e.,as  would  seem,  'Stop  tliat  officious 
service'— "let  us  see  whether  Elias  will  come  to  save 
him,"  Matthew  27.49.  This  was  the  last  cruelty  He  was 
to  suffer,  but  it  was  one  of  the  most  unfeeling.  "And 
wlun  Jesus  had  cried  with  a  loud  voice,"  Luke  23.  46. 
This  "loud  voice,"  noticed  by  three  of  the  Evangelists, 
(loos  not  imply,  as  some  able  interpreters  contend,  that 
our  Lord's  strength  was  so  far  from  being  exhausted  that 
He  needed  not  to  die  then,  and  surrendered  up  His  life 
sooner  than  Nature  required,  merely  because  it  was  the 
ft])pointed  time.  It  was  Indeed  the  appointed  time,  but 
time  tliat  He  should  be  "crucified  through  tveakness"  (2 
Corinthians  13. 4),  and  Nature  was  now  reaching  its  utmost 
exhaustion.  But  Just  as  even  His  own  dying  saints,  par- 
ticularly the  martyrs  of  Jesus,  have  sometimes  had  such 
glpMins  of  coming  glory  immediately  before  breathing 
tlulr  l.-ust,  as  to  Impart  to  them  a  strength  to  utter  their 
fi'olinsis  which  has  amazed  the  bystanders,  so  this  mighty 
voice  of  the  expiring  Redeemer  was  nothing  else  but  the 
exultant  spirit  of  the  Dying  Victor,  receiving  the  fruit  of 
His  travail  just  about  to  be  embraced,  and  nerving  the 
organs  of  utterance  to  an  ecsUtic  expression  of  its  sub- 
llnu-  feelings  (not  so  much  in  the  immedicrfe/y  following 
words  of  tranquil  surrender,  in  Luke,  as  in  the  final  shout, 
recorded  only  by  John):  "Father,  into  thy  hands  I 
coMMKNn  MY  SPIRIT!"  Luke  Zi.  48.  Yes,  the  darkness  is 
past,  and  the  true  light  now  shlueth.  His  soul  has 
emergi^d  from  its  mysterious  horrors;  "My  God"  is  heard 
no  more,  but  in  unclouded  light  He  yields  sublime  into 
His  Father's  hands  the  infinitely  precious  spirit— using 
here  also  the  words  of  those  matchless  Psalms  (31. 5)  wh  ich 
were  ever  on  his  lips.  'As  the  Father  receives  the  spirit 
of  Jesus,  so  Jesus  receives  those  of  the  faithful.'  Acts  7, 
GO.  [Bengel.]  And  now  comes  the  expiring  mighty  shout, 
•It  IS  finished!  and  He  bowed  Ills  head  and  gave  up 


the  ghost !"  v.  30.  What  Is  finished  7  The  Law  Is  fulfilled 
as  never  before,  nor  since.  In  His  "  obedience  unto  death, 
even  the  death  of  the  cross ;"  Messianic  prophecy  is  accom- 
plished; Redemption  is  completed;  "He  hath  finished 
the  transgression,  and  made  reconciliation  for  iniquity, 
and  brought  In  everlasting  righteousness,  and  sealed  up 
the  vision  and  prophecy,  and  anointed  a  holy  of  holies ;" 
He  has  inaugurated  the  kingdom  of  God  and  given  birth 
to  a  new  world. 

31-42.  BURiAii  OF  Christ.  31-37.  The  preparation- 
sabbath  eve.  that  the  hodies  should  not  remain — over 
niglit,  against  the  Mosaic  law.  Deuteronomy  21.  22,  23.  otk 
the  sahbath  day,  for  titat  day  was  an  high  (or  '  great') 
day — the  first  day  of  unleavened  bread,  and,  as  concurring 
with  an  ordinary  sabbath,  the  most  solemn  season  of  the 
ecclesiastical  year.  Hence  their  peculiar  jealousy  lest 
the  law  should  be  infringed,  besought  Pilate  that  their 
legs  might  be  broken— to  hasten  their  death,  which  was 
done  in  sucli  cases  with  clubs.  But  when  they  came  to 
Jesus,  and  saw  that  lie  w&a  dead  already — There  being 
in  His  case  elements  of  suffering,  unknown  to  the  male- 
factors, which  might  naturally  hasten  His  death,  linger- 
ing though  it  always  was  in  such  cases,  not  to  speak  of 
His  previous  sufferings,  they  brake  not  his  legs— a  fact 
—of  vast  importance,  as  showing  that  the  reality  of  His 
death  was  visible  to  those  whose  business  it  was  to  see  to 
it.  The  other  Divine  purpose  served  by  It  will  appear 
presently.  But  one  of  the  soldiers— to  make  assurance 
of  the  fact  doubly  sure — Avith  a  spear  pierced  his  side — 
making  a  wound  deep  and  wide,  as  indeed  Is  plain  from 
ch.  20.  27,  29.  Had  life  still  remained,  it  must  have  fled 
now — and  forthwith  came  thereout  blood  and  ivater — 
'It  is  now  well  known  that  the  effect  of  long-continued 
and  intense  agony  Is  frequently  to  produce  a  secretion  of 
a.  colourless  lymph  within  the  pericardium  (the  mem- 
brane enveloping  the  heart),  amounting  in  many  eases  to 
a  very  considerable  quantity.'  [Webster  and  Wilkin- 
son.] And  he  that  saw  it  bare  record  ('  hath  borne  wit- 
ness'), and  his  witness  is  true,  and  he  knowetli  that  he 
salth  true,  that  ye  might  believe — This  solemn  way  of 
referring  to  his  own  testimony  in  this  matter  has  no 
reference  to  what  he  says  in  his  Epistle  about  Christ's 
"coming  by  water  and  blood"  (see  on  1  John  5.  6),  but  Is 
intended  to  call  attention  both  to  the  fulfilment  of  Scrip- 
ture In  these  particulars,  and  to  the  undeniable  evi- 
dence he  was  thus  furnishing  of  the  reality  of  Christ's 
death,  and  consequently  of  His  resurrection ;  perhaps 
also  to  meet  the  growing  tendency,  in  the  Asiatic 
churches,  to  deny  the  reality  of  our  Lord's  body,  or  that 
"Jesus  Christ  is  come  in  the  fiesh."  (1  John  4.  1-3.)  tliat 
the  Scripture  should  be  fulfilled,  A  bone  of  him  shall 
not  be  broken — The  reference  is  to  the  paschal  lamb, 
as  to  which  this  ordinance  was  stringent.  Exodus  12.46; 
Numbers  9.  12,  (Cf.  1  Corinthians  5.  7.)  But  though  we 
are  to  see  here  the  fulfilment  of  a  very  definite  typi- 
cal ordlnjince,  we  shall,  on  searching  deeper,  see  in 
it  a  remarkable  Divine  interposition  to  protect  the  sacred 
body  of  Christ  from  the  least  indignity  after  He  had  finished 
the  work  given  Him  to  do.  Every  Imaginable  indignity  had 
been  permitted  before  that,  up  to  the  moment  of  his  death. 
But  no  sooner  is  that  over  tlian  an  Unseen  hand  is  found 
to  have  provided  against  the  clubs  of  the  rude  soldiers 
coming  in  contact  with  that  temple  of  the  Godhead.  Very 
different  from  sucli  violence  was  that  spear-thntst,  for 
which  not  only  doubting  Thomas  would  thank  tlie  soldier, 
but  intelligent  believers  in  every  age,  to  whom  the  cer- 
tainty of  their  Lord's  death  and  resurrection  is  tlie  life  of 
their  whole  Christianity.  And  again  another  Scripture 
salth,  Tliey  shall  look  on  hint  -whom  they  pierced — 
The  quotation  is  from  Zechariah  12. 10;  not  taken  as  usual 
from  the  Septuaglnt  (the  current  Greek  version),  which 
here  is  all  wrong,  but  direct  from  the  Hebrew.  And  there 
is  a  remarkable  nicety  in  the  choice  of  the  words  em- 
ployed both  by  tlie  prophet  and  the  Evangelist  for  "pier- 
cing." The  word  in  Zechariah  means  to  thrust  through  with 
spear,  javelin,  sword,  or  any  such  weapon.  In  that  sense 
it  is  used  in  all  the  ten  places,  besides  this,  where  It  Is 
found.    How  suitable  this  was  to  express  the  aotlon  of 

167 


Oiiiafs  Burial  in  the  Garden. 


JOHN  XX. 


Mary's  Viait  to  the  Sepulchre. 


the  Roman  soldier,  is  manifest;  and  our  Evangelist  uses 
theexactly  corresponding  word,  which  the  Septuagint  cer- 
tainly does  not.  Very  different  is  the  other  word  for  "pierce" 
In  Psalm  22.  16,  "  Tliey  pierced  my  hands  and  my  feet."  The 
■word  there  used  is  one  signifying  to  6ore  as  with  an  awl 
or  hammer.  How  striking  are  these  small  niceties !  38- 
40.  Joseph  of  Arlmathea— "  a  rich  man"  (Matthew  27. 
67),  thus  fulfilling  Isaiah  53.  9;  "an  honourable  counsellor 
(a  member  of  the  Sanhedrim,  and  of  good  condition), 
which  also  waited  ft)r  the  kingdom  of  God"  (Mark  15.  43), 
a  devout  expectant  of  Messiah's  kingdom ;  "  a  good  man 
and  a  just,  the  same  had  not  consented  to  the  counsel  and 
deed  of  them"  (Luke  23.  50,  51— he  had  gone  the  length, 
perha^KS,  of  dissenting  and  protesting  in  open  council 
against  the  condemnation  of  our  Lord) ;  "who  also  him- 
self was  Jesus'  disciple"  (Matthew  27.  57).  being  a  dis- 
ciple of  Jesus,  but  secretly,  for  fear  of  the  Je^vs— "  He 
went  in  boldly  unto  Pilate"  (Mark  15.  ^S)—Ut.,  '  having 
taken  courage  went  in,'  or  'had  the  boldness  to  go  in.' 
Mark,  alone,  as  his  manner  is,  notices  the  boldness  which 
this  required.  The  act  would  without  doubt  identify  him 
for  the  first  time  with  the  disciples  of  Christ.  Marvellous 
it  certainly  is,  that  one  who  while  Jesus  was  yet  alive 
merely  refrained  from  condemning  Him,  not  having  the 
courage  to  espouse  his  cause  by  one  positive  act,  should, 
now  that  He  was  dead,  and  His  cause  apparently  dead 
■with  Him,  summon  up  courage  to  go  in  personally  to  the 
Roman  governor  and  ask  permission  to  take  down  and 
inter  the  body.  But  if  this  be  the  first  instance,  it  is  not 
the  last,  that  a  seemingly  dead  Christ  has  wakened  a  sympa- 
thy which  a  living  one  had  failed  to  evoke.  The  heroism  of 
faith  is  usually  kindled  by  desperate  circumstances,  and  is 
not  seldom  displayed  by  those  who  before  were  the  most  timid, 
and  scarce  known  as  disciples  at  all,  "And  Pilate  marvelled 
if  he  were"— rather  'wondered  that  he  was'  "already 
dead."  "And  calling  the  centurion,  he  asked  him 
whether  he  had  been  any  while  dead"  —  Pilate  could 
hardly  credit  what  Joseph  had  told  him,  that  He  had 
been  dead  "  some  time,"  and,  before  giving  up  the  body  to 
His  friends,  would  learn  how  the  fact  stood  from  the  cen- 
turion, whose  business  it  was  to  oversee  the  execution. 
"And  when  he  knew  it  of  the  centurion,"  that  it  was  as 
Joseph  had  said,  "he  gave" — rather  'made  a  gift  of  "the 
body  to  Joseph ;"  struck,  possibly,  with  the  rank  of  the 
petitioner  and  the  dignified  boldness  of  the  petition,  in 
contrast  with  the  spirit  of  the  other  party  and  the  low 
rank  to  which  he  had  been  led  to  believe  all  the  followers 
of  Christ  belonged.  Nor  would  he  be  unwilling  to  show 
that  he  was  not  going  to  carry  tliis  black  afiiiir  any 
farther.  But,  whatever  were  Pilate's  motives,  two  most 
blessed  objects  were  thus  secured:  (1.)  The  reality  of  our 
Lord's  death  was  attested  by  the  party  of  all  others  most 
competent  to  decide  on  it,  and  certainly  free  from  all  bias 
— the  officer  in  attendance — in  full  reliance  on  whose  tes- 
timony Pilate  surrendered  the  body :  (2.)  The  dead  Re- 
deemer, thus  delivered  out  of  the  hands  of  His  enemies, 
and  committed  by  the  supreme  political  authority  to  the 
care  of  His  friends,  was  thereby  protected  from  all  further 
indignities;  a  thing  most  befitting  indeed,  now  that  His 
work  was  done,  but  impossible,  so  far  as  we  can  see,  if  His 
enemies  had  been  at  liberty  to  do  with  Him  as  they 
pleased.  How  wonderful  are  even  the  minutest  features 
of  this  matchless  History !  also  Nlcodemus  (vrhlch  at 
the  first  came  to  Jesua  by  night)— 'This  remark  corre- 
sponds to  the  secresy  of  Joseph's  disci pleship,  just  noticed, 
and  calls  attention  to  the  similarity  of  their  previous 
character  and  conduct,  and  the  remarkable  change  which 
had  now  taken  place.'  [Webster  and  Wilkinson.] 
brought  myrrh  and  aloes,  about  an  hundred  pounds 
weight— an  immense  quantity,  betokening  the  greatness 
of  their  love,  but  part  of  it  probably  intended  as  a  layer 
for  the  spot  on  which  the  body  was  to  lie.  (See  2  Chronicles 
16.  14.)  [Meyeb.]  then  tooU  they  the  body  of  Jesus, 
and  wound  It  In  linen  clothes  with  the  spices,  as  the 
manner  of  the  Jews  Is  to  bury— the  mixed  and  pul- 
verized myrrh  and  aloes  shaken  into  the  folds,  and  the 
entire  body,  thus  swathed,  wrapt  In  an  outer  covering  of 
"clean  linen  cloth."  (Matthew  27.  59.)  Had  the  Lord's 
168 


own  friends  had  the  least  reason  to  think  that  the  spark 
of  life  was  still  in  Him,  would  they  have  done  this?  But 
even  if  one  could  conceive  them  mistaken,  could  any  one 
have  lain  thus  enveloped  for  the  period  during  which  He 
was  in  the  grave,  and  life  still  remained?  Impossible. 
When,  therefore.  He  walked  forth  from  the  tomb,  we  can 
say  witli  the  most  absolute  certainty,  "Now  is  Christ  risen 
from  the  dead,  and  become  the  flrst-fruits  of  tiiera  tliat 
slept !"  (1  Corinthians  15. 20.)  No  wonder  that  the  learned 
and  the  barbarians  alike  were  prepared  to  die  for  the 
name  of  the  Lord  Jesus;  for  such  evidence  was  to  tlie  un- 
sophisticated resistless.  (No  mention  is  made  of  anointing 
in  this  operation.  No  doubt  it  was  a  hurried  proceeding, 
for  fear  of  interruption,  and  because  it  was  close  on  the 
sabbath,  the  women  seem  to  have  set  this  as  their  proper 
task  "  as  soon  as  the  sabbath  should  be  past"  (Mark  16. 1). 
But  as  the  Lord  graciously  held  it  as  undesignedly  anti- 
cipated by  Mary  at  Bethany  (Mark  14.  8),  so  this  was 
probably  all  the  anointing^  in  the  strict  sense  of  it,  which 
He  received.)  41,  42.  Now  In  the  place  -ivhere  he  -was 
crucified  tikere  'was  a  garden,  and  In  the  garden  a  new 
scpulclire — The  choice  of  this  tomb  was,  on  their  part, 
dictated  by  the  double  circumstance  that  it  was  so  near 
at  hand,  and  by  its  belonging  to  a  friend  of  the  Lord ;  and 
as  there  was  need  of  haste,  even  they  would  be  struck  with 
tlie  providence  which  thus  supplied  it.  "  There  laid  they 
Jesus  therefore,  because  of  the  Jews'  preparation-day,  for 
the  sepulchre  was  nigh  at  hand."  But  there  was  one 
recommendation  of  it  which  probably  would  not  strike 
them  ;  but  Grod  had  it  in  view.  Not  its  being  "  hewn  out 
of  a  rock"  (Mark  15.  46),  accessible  only  at  the  entrance, 
which  doubtless  would  impress  them  with  its  security 
and  suitableness.  But  it  was  "a  new  sepulchre"  (v.  41), 
"■wherein  never  man  before  was  laid"  (Luke  23.  53);  and 
Matthew  (27.  60)  says  that  Joseph  laid  Him  "in  his  oimi 
new  tomb,  which  he  had  hewn  out  in  the  rock"— doubtless 
for  his  own  use,  though  the  Lord  had  higher  use  for  it. 
Thus  as  He  rode  into  Jerusalem  on  an  ass  "whereon  never 
man  before  had  sat,"  so  now  He  shall  lie  in  a  tomb  wherein 
never  man  before  had  lain,  that  from  these  specimens  it 
may  be  seen  that  in  all  things  He  was  "separate  from 

SINNERS." 

CHAPTER    XX. 

Ver.  1-18.  Mary's  Visit  to  the  Sepulchre,  and  Re- 
turn TO  it  with  Peter  and  John— Her  Risen  Lord 
Appears  to  Her.  l,  2.  Tlie  first  day  cometh  Alary 
Magdalene  early,  &c.— See  on  Mark  16. 1-4;  and  Matthew 
28. 1,  2.  She  runneth  and  cometh  to  Simon  Peter,  and 
to  the  other  disciple  'wliom  Jesus  loved,  and  saltb 
imto  them,  Tliey  have  taken  a'way  the  Lord  out  ot 
the  sepulchre— Dear  disciple !  thy  dead  Lord  is  to  thee 
"The  Lord"  still.  3-10.  Peter  tlierefore  went  forth, 
and  that  other  disciple,  and  came  first  to  the  8epul» 
chre,  &c. — These  particulars  have  a  singular  air  of  artless 
truth  about  them.  Mary,  in  her  grief,  runs  to  the  two 
apostles  who  were  soon  to  be  so  closely  associated  in  pro- 
claiming the  Saviour's  resurrection,  and  they,  followed 
by  Mary,  hasten  to  see  with  their  own  eyes.  The  younger 
disciple  outruns  the  elder;  love  haply  supplying  swifter 
wings.  He  stoops,  he  gazes  in,  but  enters  not  the  open 
sepulchre,  held  back  probably  by  a  reverential  fear.  The 
bolder  Peter,  coming  up,  goes  in  at  once,  and  is  rewarded 
with  bright  evidence  of  what  had  happened,  seeth  the 
linen  clothes  lie  ('lying')  and  the  napk.ln,  that  ^Ta« 
about  his  head,  not  lying  -with  the  linen  clothes— 
loosely,  as  if  hastily  thrown  down,  and  indicative  of  a 
hurried  and  disorderly  removal  —  but  wrapped  (or 
'folded')  together  in  a  place  by  itself— showing  with 
what  grand  tranquillity  "  the  Living  One"  had  walked 
forth  from  "  the  dead"  (Luke  24.  5).  '  Doubtless  the  two 
attendant  angels  (v.  12)  did  this  service  for  the  Rising 
One,  the  one  disposing  of  the  linen  clothes,  the  other  of 
the  napkin.'  [Bengel.]  Then  w^ent  In  that  other  dis- 
ciple which  came  first  to  the  sepulchre— The  repetition 
of  this,  in  connection  with  his  not  having  gone  in  till 
after  Peter,  seems  to  show  tliat  at  the  moment  of  penning 
these  words  the  advantage  which  each  of  these  loving 


JeevM  Ajypearelh  to  Mai-y. 


JOHN    XX. 


He  Appears  also  to  the  Disciples. 


disciples  had  of  the  other  was  present  to  his  mind,  and 
Ixe  saw  and  believed— Probably  he  means,  though  he 
does  not  say,  that  he  believed  in  his  Lord's  resurrection 
more  immediately  and  certainly  than  Peter.  For  as  yet 
they  luie\r  (t.  e.,  understood)  not  tUe  Scripture  that  he 
must  rise  >agalu  from  the  dead,  Ac. — In  other  words, 
they  believed  in  His  resurrection  at  first,  not  because 
they  were  prepared  by  Scripture  to  expect  it ;  but  facts 
carried  resistless  conviction  of  it  In  the  first  instance  to 
their  minds,  and  furnished  a  key  to  the  Scripture  predic- 
tions of  it.  11-15.  But  Mary  stood  •tvlthout  at  tlie 
sepulchre  iveeplug,  &c. — Brief  was  the  stay  of  those  two 
men.  But  Mary,  arriving  perhaps  by  another  direction 
after  they  left,  lingers  at  the  spot,  weeping  for  her  missing 
(iOrd.  As  she  ga-zes  through  her  tears  on  the  open  tomb, 
she  also  ventures  to  stoop  down  and  look  into  it,  when 
lo !  "  two  angels  in  white"  (as  from  the  world  of  light,  and 
see  on  Matthew  28.3)  appear  to  her  in  a  "sitting"  pos- 
ture, 'as  having  finished  some  business,  and  awaiting 
some  one  to  impart  tidings  to.'  [Bengel,.]  one  at  the 
head,  and  the  other  at  the  feet  where  the  body  of  Je- 
sns  had  lain— not  merely  proclaiming  silently  tlie  entire 
charge  they  had  had  of  the  body  of  Christ  [quoted  In 
LUTHABDT],  but  rather,  possibly,  calling  mute  attention 
to  the  narrow  space  within  which  the  Lord  of  glory  had 
contracted  Himself;  as  If  they  would  say.  Come,  see 
within  what  limits,  marked  oft'  by  the  interval  here  be- 
tween us  two,  the  Lord  lay !  But  she  is  In  tears,  and  these 
Bult  not  the  scene  of  so  glorious  an  Exit.  Tiiey  are  going 
to  point  out  to  her  the  Incongruity.  Woman,  why 
weepest  thouT — You  would  think  the  vision  too  much 
for  a  lone  woman.  But  absorbed  in  the  one  Object  of  her 
aflTeetion  and  pursuit,  she  speaks  out  her  grief  without 
fear.  Because,  Ac. — q.  d.,  Can  I  choose  but  weep,  when 
"they  have  taken  away,"  &c.,  repeating  her  very  words 
to  Peter  and  John.  On  this  she  turned  herself  and  saw 
Jesus  Himself  standing  beside  her,  but  took  Him  for  the 
gardener.  Clad  therefore  in  sCTme  such  style  He  must 
have  been.  But  If  any  ask,  as  too  curious  interpreters 
do,  whence  He  got  those  habiliments,  we  answer  [with 
Olshausen  and  Luthakdt]  where  the  two  angels  got 
theirs.  Nor  did  the  voice  of  His  first  words  discover  Him 
—"Woman,  why  weepest  thou?  whom  seekest  thou?" 
He  will  try  her  ere  he  tell  her.  She  answers  not  the 
Ktranger's  question,  but  comes  straight  to  her  point  with 
him.  Sir,  If  thou  have  boi-ne  him  hence — borne  whomf 
She  says  not.  She  can  think  only  of  One,  and  thinks 
others  must  understand  her.  It  reminds  one  of  the 
question  of  the  Spouse,  "Saw  ye  him  whom  my  soul  lov- 
eth?"  (Song  of  Solomon  3.  3.)  tell  me  where  thou  hast 
laid  him,  and  I  will  take  him  away— Wilt  thou,  dear 
fragile  woman  ?  But  it  is  the  language  of  sublime  affec- 
tion, that  thinks  Itself  fit  for  anything  if  once  in  posses- 
sion of  its  Object.  It  is  enough.  Like  Joseph,  He  can  no 
longer  restrain  Himself.  (Genesis  45. 1.)  16,  IT.  Jesus 
salth  unto  her,  Mary !— It  is  not  now  the  distant,  though 
respectful,  "Woman."  It  Is  the  oft-repeated  name,  ut- 
tered, no  doubt,  with  all  the  wonted  manner,  and  bring- 
ing a  rush  of  unutterable  and  overpowering  associations 
with  it.  She  turned  herself,  and  saith  to  him,  Rab- 
bonll— But  that  single  word  of  transported  recognition 
was  not  enough  for  woman's  full  heart.  -Not  knowing 
the  change  which  had  passed  upon  Him,  she  hastens  to 
express  by  her  action  what  words  failed  to  clothe;  but 
she  Is  checked.  Jesus  salth  unto  her.  Touch  me  not, 
for  I  am  not  yet  ascended  to  my  Father— Old  familiari- 
ties must  now  give  place  to  new  and  more  awful  yet 
sweeter  approaches;  but  for  these  the  time  has  not 
come  yet.  This  seems  the  spirit,  at  least,  of  these  myste- 
rious words,  on  which  much  difference  of  opinion  has  ob- 
tained, and  not  much  that  is  satisfactory  said.  But  go 
to  my  brethren— (Cf.  Matthew  28.  10;  Hebrews  2.  11,  17.) 
That  he  had  still  our  Humanity,  and  therefore  "is  not 
cuhavied  to  call  tt»  brethren"  Is  Indeed  grandly  evidenced 
Dy  these  words.  But  it  is  worthy  of  most  reverential  no- 
tice, that  we  nowhere  read  of  any  one  who  presumed  lo  call 
Him  Brother.  "My  brethren:"  Blessed  Jesus,  who  are 
these  ?    Were  they  not  thy  followers  ?  yea,  thy  forsakers  7 


How  dost  thou  raise  these  titles  with  thyself!  At  first 
they  were  thy  servants;  then  disciples;  a  little  before  thy 
death,  they  were  thy  friends;  now,  after  thy  resurrection, 
they  were  thy  brethren.  But  oh,  mercy  without  measure ! 
how  wilt  thou,  how  canst  thou  call  them  brethren  whom, 
in  thy  last  parting,  thou  foundest  fugitives?  Did  they 
not  run  from  thee  ?  Did  not  one  of  them  rather  leave  his 
inmost  coat  behind  him  than  not  be  quit  of  thee?  And 
yet  thou  sayest, '  Go,  tell  my  brethren  I  It  Is  not  in  the 
power  of  the  sins  of  our  infirmity  to  unbrother  us.' 
[Bishop  Hall.]  I  ascend  unto  my  Father  and  your 
Father,  and  [toj  my  God  and  your  God— words  of  in- 
comparable glory!  Jesus  had  called  God  habitually  His 
Father,  and  on  one  occasion,  in  His  darkest  moment.  His 
God.  But  both  are  here  united,  expressing  that  full-orbed 
relationship  which  embraces  In  its  vast  sweep  at  onco 
Himself  and  His  redeemed.  Yet,  note  well.  He  says  not. 
Our  Father  and  our  God.  All  the  deepest  of  the  Church 
fathers  were  wont  to  call  attention  to  this,  as  expressly 
designed  to  distinguish  between  what  God  is  to  Him  and 
to  us — His  Father  essentially,  ours  not  so:  our  God  essen- 
tially, His  not  so:  His  God  only  in  connection  with  us:  our 
God  only  in  connection  with  Him.  18.  Mary  Magdalene 
came  and  told  the  disciples  that  she  liad  seen  the 
Iiord,  and  that  He  had  spoken  these  things  nitto  her 
— To  a  woman  was  this  honour  given  to  be  the  first  that  saw  the 
risen  Redeemer,  and  that  woman  was  not  His  mother.  (See 
on  Mark  16. 9.) 

19-23.  Jesus  Appears  to  the  Assembled  Disciples. 
19-33.  The  same  day  at  evening,  the  first  day  of  the 
'week,  tite  doors  being  sliut  'where  tlie  disciples  tvere 
assembled  for  fear  of  tlie  Jews,  came  Jesus — plainly  not 
by  the  ordinary  way  of  entrance— and  saith,  Peace  be 
unto  you— not  the  mere  wish  that  even  His  own  exalted 
peace  might  be  theirs  (ch.  14. 27),  but  conveying  it  Into  their 
hearts,  even  as  He  "  opened  thel  r  understandings  to  under- 
stand their  Scriptures"  (Luke  24.  45).  And  when  he  had 
so  said,  he  showed  them  his  hands  and  his  side— not 
only  as  ocular  and  tangible^  evidence  of  the  reality  of  His 
resurrection  (see  on  Luke"24. 37-43),  but  as  through  "the 
power  of  that  resurrection"  dispensing  all  His  peace  to 
men.  Then  -tvere  the  disciples  glad  w^hen  they  sa-w  the 
Lord.  Then  said  Jesus— prepared  now  to  listen  to  Him 
in  a  new  character.  Peace  be  unto  you.  As  my  Father 
hath  sent  me,  so  send  I  you,  &c.— See  on  ch.  17. 18.  b« 
breathed  on  them— a  symbolical  conveyance  to  them  of 
the  Spirit,  and  saitli.  Receive  ye  the  Holy  Ghost— an 
earnest  and  first-fruits  of  the  more  copious  Pentecostal 
efihslon.  -whosoever  sins  ye  remit  they  are  remitted 
uitto  them,  &c.— In  any  literal  and  authoritative  sense  this 
poiver  was  never  exercised  by  one  of  the  apostles,  and  plainly 
was  never  understood  by  themselves  as  possessed  by  them  or 
conveyed  to  them.  (See  on  Matthew  16. 19.)  The  power  to 
intrude  upon  the  relation  between  men  and  God  cannot 
have  been  given  by  Christ  to  His  ministers  in  any  but  a 
ministerial  or  declarative  sense— Bs  the  authorized  interpre- 
ters of  His  word,  while  in  the  actings  of  His  ministers,  the 
real  nature  of  the  power  committed  to  them  is  seen  in  the 
exercise  of  church  discipline. 

24-29.  Jesus  again  Appears  to  the  Assembled  Disj- 
CiPLES.  24,  35.  But  Thomas  (see  on  ch.  14. 16)  -tvas  not 
tvith  them  -^vhen  Jesus  came— why,  we  know  not,  though 
we  are  loth  to  think  [with  Stieb,  Alford  and  Lu- 
TiiABDT]  It  was  intentional,  from  sullen  despondency. 
The  fact  merely  Is  here  stated,  as  a  loving  apology  for  his 
slowness  of  belief.  "We  have  seen  the  Liord— This  way  of 
speaking  of  Jesus  (as  v.  20  and  21, 7),  so  suited  to  his  resur- 
rection-state, was  soon  to  become  the  prevailing  style. 
Except  I  see  In  his  hands  the  print  of  the  nails,  and 
put  my  finger  into  the  print  of  the  nails,  and  thrust 
my  hand  Into  his  side,  I  'will  not  believe— The  very  form 
of  this  speech  betokens  the  strength  of  the  unbelief.  'It 
is  not.  If  I  shall  see  I  shall  believe,  but.  Unless  I shidl  see  I 
tc'ill  not  believe;  nor  does  he  expect  to  see.  although  the 
others  tell  him  they  had.'  [Bengel,]  How  Christ  Him- 
self viewed  this  state  of  mind,  we  know  from  Mark  16, 14, 
"  He  upbraided  them  with  their  unbelief  and  hardness  of 
heart  because  they  believed  not  them  which  had  seea 

169 


The  Incredulily  and  Confession  of  Thomas. 


JOHN   XXL 


CJirisCs  Third  Appearance  to  Mis  Disciplet. 


Him  after  He  was  risen."  But  whence  sprang  tliis  perti- 
nacity of  resistance  in  such  minds?  Not  certainly  from 
reluctance  to  believe,  but  as  in  Natlianael  (see  on  cli.  1.  -16) 
from  mere  dread  of  mistake  in  so  vital  a  matter.  26-29. 
And  after  eiglit  days— t.  e.,  on  tlie  8tli,  or  first  day  of  tne 
preceding  week.  Tliey  probably  met  every  day  during 
the  preceding  week,  but  their  Lord  designedly  reserved 
His  second  appearance  amongst  them  till  the  recurrence 
of  His  resurrection-day,  that  He  might  thus  inaugurate 
the  delightful  sanctities  of  the  Lord's  Day  (Revelation 
1.  10).  the  disciples  were  witliiu,  and  Tliomas  with 
tliem  .  .  .  Jesus  stood  In  the  midst,  and  saitli,  Peace  be 
unto  you.  Tiien  saitli  lie  to  Tliomas,  Reach  lilther 
.  .  .  hehold  .  .  .  put  It  Into  my  side,  and  be  not  faith- 
less, but  believing—'  There  is  something  rhythmical  in 
these  words,  and  they  are  purposely  couched  in  the  words 
of  Thomas  himself,  to  put  him  to  shame.'  [Luthardt.] 
But  with  what  condescension  and  gen  tleness  is  this  done ! 
Thomas  answered  and  said  unto  lilm,  My  Lord  and 
my  God  1— That  Thomas  did  not  do  what  Jesus  invited 
him  to  do,  and  what  he  had  made  the  condition  of  his  be- 
lieving, seems  plain  from  v.  29  ("  Because  thou  hast  seen 
me  thou  hast  believed").  He  is  overpowered,  and  the 
glory  of  Christ  now  breaks  upon  him  in  a  flood.  His  ex- 
clamation surpasses  all  that  had  been  yet  uttered,  nor 
can  it  be  surpassed  by  anything  that  ever  will  be  uttered  in 
earth  or  heaven.  On  the  striking  parallel  in  Nathanael, 
see  on  ch.  1.49.  Tlie  Socinian  invasion  of  the  supreme 
divinity  of  Christ  here  manifestly  taught— as  if  it  were  a 
mere  call  upon  God  in  a  fit  of  astonishment^is  beneath 
notice,  save  for  the  profanity  it  charges  upon  "this  disci- 
ple, and  the  straits  to  which  it  shows  themselves  reduced. 
because  thou  hast  seen  me  thou  hast  believed— words 
of  measured  commendation,  but  of  indirect  and  doubt- 
less painfully-felt  rebuke:  q.d.,  'Thou  hast  indeed  be- 
lieved ;  it  is  well :  it  is  only  on  the  evidence  of  thy  senses, 
and  after  peremptorily  refusing  all  evidence  short  of 
that.'  Blessed  they  that  have  not  seen  and  yet  liave 
believed—'  Wonderful  indeed,  and  rich  in  blessing  for  us 
who  have  not  seen  Him,  is  this* closing  word  of  the  Gos- 
pel.'   [Alford.] 

30,  31.  First  Close  of  this  Gospel.  The  connection 
of  these  verses  with  the  last  words  of  v.  29  is  beautiful : 
q.d.,  'And  indeed,  as  the  Lord  pronounced  them  blessed 
who  not  having  seen  Him  have  yet  believed,  so  for  that 
one  end  have  the  whole  contents  of  this  Gospel  been  re- 
corded, that  all  who  read  it  may  believe  on  Him,  and  be- 
lieving, have  life  in  that  blessed  name.'  miany  other 
signs— miracles.  But  these  are  vrritten— as  suflicient 
specimens,  the  Christ,  the  Son  of  God— the  one  His 
official  the  other  His  personal  title,  believing,  may 
have  life— See  on  ch.  6. 51-54. 

CHAPTER   XXI. 

Ver.  1-23.  Supplementary  Particulars.  [That  this 
chapter  was  added  by  another  hand  has  been  asserted, 
against  clear  evidence  to  the  contrary,  by  some  late 
critics,  chiefly  because  the  Evangelist  had  concluded  his 
part  of  the  work  with  ch.  20.  30,  31.  But  neither  in  the 
Epistles  of  the  New  Testament,  nor  in  other  good  au- 
thors, is  it  unusual  to  insert  supplementary  matter,  and 
so  have  more  than  one  conclusion,]  1,  2.  Jesus  showed 
('  manifested')  hinmself  again,  and  on  this  -tvlsc  he  man- 
ifested himself— This  way  of  speaking  shows  that  after 
His  resurrection  He  appeared  to  them  but  occasionally, 
unexpectedly,  and  in  a  way  quite  unearthly,  though  yet 
really  and  corporeally,  Nathanael— See  on  Matthew  10. 3. 
3-6.  Peter  salth  unto  them,  I  go  a  fishing— See  on  Luke 
5.11.  that  night  caught  Qothlng-as  at  the  first  mirac- 
ulous draught  (see  on  Luke  5.5);  no  doubt  so  ordered  that 
the  miracle  might  strike  them  the  more  by  contrast.  The 
same  principle  Is  seen  in  operation  throughout  much  of 
Christ's  ministry,  and  is  indeed  a  great  law  of  God's  spir- 
itual procedure  with  His  people.  Jesus  stood— Cf.  ch.  20, 
19,  26.  but  the  disciples  knew  not  It  \vti»  Jesus— Per- 
haps there  had  been  some  considerable  interval  since  the 
last  manifestation,  and  baring  agreed  to  betake  tbem- 
170 


selves  to  their  secular  employment,  they  would  be  un- 
prepared to  expect  Him.  Chlltlren- This  term  would  not 
necessarily  identify  Him,  being  not  unusual  from  any 
superior;  but  when  they  did  recognize  Him,  they  would 
feel  it  sweetly  like  Himself,    have  ye  any  meat  l— '  pro- 
visions,''supplies,'  meaning /t«/i.    they  ansAvered,  No— 
This  was  in  His  wonted  style,  making  them  tell  their 
case,  and  so  the  better  prepare  them  for  what  was  coming. 
he  said  unto  them,  Cast  the  net  on  the  right  side  of  the 
ship — no  doubt,  by  this  very  specific  direction,  intending 
to  reveal  to  them  His  knowledge  of  the  deep  and  power 
over  it.    7-11.  that  disciple  vrhom  Jesus  loved,  said,  It 
is  tl»e  liord— again  having  the  advantage  of  his  brother 
in  quickness  of  recognition  (see  on  ch.  20. 8),  to  be  followed 
by  an  alacrity  in  Peter  all  his  own.    he^vas  naked— his 
vest  only  on,  worn  next  the  body,     cast  himself  into 
the  sea  — the  shallow  part,  not  more  than  a  hundred 
yards  from  the  water's  edge  (v.  8);  not  meaning  there- 
fore to  swim,  but  to  get  sooner   to  Jesus  than  in  the 
full  boat  which  they  could  hardly  draw  to  shore,    the 
other  disciples  came  in  a  little  ship  — by  ship,     they 
»BLW  ('see')  a  fire  of  coals,  and  fish  laid  thereon,  and 
bread— By    comparing    this   with   1   Kings   19.  6,   and 
similar   passages,  the  unseen   agency  by  which  Jesus 
made  this  provision  will  appear  evident,     Jesus  salth 
unto  them,  Bring  of  the  fish  ye  have  caught— Observe 
the  double  supply  thus  provided— His  and  theirs.    The 
meaning  of  this  will  perhaps  appear  presently.    Peter 
■»vent  up — into  the  boat ;  went  aboard,     and  dre-tv  the 
net  to  land  full  of  great  fiishes,  an  hundred  and  fifty 
and   three  {    and   for   all    there  fvere    so  many,  yet 
-ivas  not  the  net  brohen— The  manifest  reference  here  to 
tlie  former  miraculous  draught,  LulSe  5, 1-11,  furnishes  the 
key  to  this  scene.    There  the  draught  was  symbolical  of 
the  success  of  their  future  ministry:  While  "Peter  and 
all  that  were  with  him  were  astonished  at  the  draught  of 
the  fishes  which  they  had  taken,  Jesus  said  unto  him. 
Fear  not,  from  henceforth  thou  shalt  catch  men."    Nay, 
when  first  called,  in  the  act  of  "casting  their  net  into  the 
sea,  for  they  were  fishers,"  the  same  symbolic  reference 
was  made  to  their  secular  occupation :  "  Follow  me,  and  I 
will  make  you  fishers  of  men."    (Matthew4. 18, 19.)    Here, 
then,  if  but  the  same  symbolic  reference  be  kept  in  view, 
the  design  of  the  whole  scene  will,  we  think,  be  clear. 
The  multitude  and  tlie  size  of  the  fishes  they  caught  sym- 
bolically foreshadowed  the  vast  success  of  their  now  fast 
approaching  ministry,  and  this  only  as  a  beginning  of 
successive  draughts,  through  the  agency  of  a  Christian 
ministry,  till,  "as  the  waters  cover  the  sea,  the  earth 
should  be  full   of  the  knowledge  of  the  Lord."     And 
whereas,  at  the  first  miraculous  draught,  the  net  "was 
breaking"  through  the  weight  of  what  it  contained— ex- 
pressive of  the  difficulty  with  which,  qfter  they  had  ''^caught 
men,^''  they  would  be  able  to  retain,  or  keep  them  from  escaping 
back  into  the  world— while  here,  "forall  they  were  so  many, 
yet  was  not  the  net  broken,"  are  we  not  reminded  of  such 
sayings  as  these  (chap,  10. 28) :  "  I  give  unto  my  sheep  eter- 
nal life,  and  they  shall  never  perisli,  neither  shall  any 
pluck  them  out  of  my  hand?"    [Luthardt,]    But  it  is 
not  through  the  agency  of  a  Christian  ministry  that  all 
true  disciples  are  gathered.    Jesus  Himself,  by  unseen 
methods,  gathers  some,  who  afterwards  are  recognized  by 
the  constituted  fishers  of  men,  and  mingle  with  the  fruit 
of  their  labours.    And  are  not  these  symbolized  by  that 
portion  of  our  Galilean  repast  which  the  fishers  found,  in 
some  unseen  way,  made  ready  to  their  hand?    12-14, 
None  durst  ask  him,  Who  art  thou,  knowing  it  w^aa 
"the  Lord— implying  that  they  would  have  liked  Him  just 
to  say,  "It  is  I;"  but  having  such  convincing  evidence, 
they  were  afraid  of  being  "upbraided  for  their  unbelief 
and  hardness  of  heart"  if  they  ventured  to  put  the  ques- 
tion.   Jesus  taketh  [the]  breadi  and  glveth  them,  and 
[the]  fish  likewise— See  on  Luke  24.  30.    This  Is  the  third 
time  that  Jesus  sho^ved  himself  ('  was  manifested')  to 
his  disciples— his  assembled  disciples;  for  if  we  reckon 
His  appearances  to  individual  disciples,  they  were  more. 
15-17.  When  they  Ixad  dined,  Jesus  salth— Silence  ap- 
pears to  have  reigned  during  the  meal ;  unbroken  on  Hit 


Peter  Commanded  to  Feed  the  Sheep. 


JOHN  XXI. 


The  Final  Close  of  John's  Gospel. 


part,  that  by  their  mute  observation  of  Him  they  might 
have  their  assurance  of  His  identity  tlie  more  confirmed ; 
and  on  theirs,  from  reverential  shrinking  to  speak  till  He 
did.  Simon,  son  of  Jonas,  lovest  tlion  me  more  than 
these  l—relerri ng  lovingly  to  those  sad  words  of  Peter, 
shortly  before  denying  his  Lord,  "Though  all  men  shall 
be  offended  because  of  thee,  pet  icill  1  never  be  offended" 
(Matthew  26.  33),  and  intending  by  this  allusion  to  bring 
the  whole  scene  vividly  before  his  mind  and  put  him  to 
shame.  Yea,  Lord  ;  tliou  Unowest  that  1  love  tliee — He 
adds  not,  "  more  tlian  these,"  but  prefixes  a  touching 
appeal  to  the  Saviour's  own  omniscience  for  the  truth  of 
his  protestation,  which  makes  it  a  totally  different  kind 
of  speed!  from  his  former,  he  snlth  unto  him,  Feed  my 
lambs— It  is  surely  wrong  to  view  this  term  as  a  mere 
diminutive  of  affection,  and  as  meaning  the  same  thing 
as  "the  sheep."  [Webster and  Wilkinson.]  Itisraucli 
more  according  to  usage  to  understand  by  the  "  Iambs" 
young  and  tender  disciples,  whether  In  age  or  Christian 
standing  (Isaiah  40.  H ;  1  John  2. 12, 13),  and  by  the  "  sheep" 
the  more  mature.  Shall  we  say  [with  many]  that  Peter 
was  here  reinstated  in  office?  Not  exactly,  since  he  was 
not  actually  excluded  from  it.  But  after  sucli  conduct  as 
his,  the  deep  wound  which  the-  honour  of  Christ  had  re- 
ceived, the  stain  brought  on  his  office,  the  damage  done 
to  his  high  standing  among  his  brethren,  and  even  his 
own  comfort,  in  prospect  of  the  great  work  before  him, 
required  some  such  renewal  of  his  call  and  re-establish- 
ment of  his  position  as  this,  he  salth  to  him  the  second 
time  .  .  .  liovestthou  me,  &c. — In  this  repetition  of  the 
question,  though  the  wound  was  meant  to  be  re-opened, 
the  words  "  more  than  these"  are  not  repeated  ;  for  Christ 
is  a  tender  as  well  as  skilful  Physician,  and  Peter's  silence 
on  that  point  was  confession  enough  of  liis  sin  and  folly. 
On  Peter's  repeating  his  protestation  in  the  same  words, 
our  Lord  rises  higher  in  the  manifestation  of  His  restor- 
ing grace.  Peed  (or  'keep')  my  sheep— It  has  been  ob- 
served that  the  word  here  is  studiously  changed,  from 
one  signifying  simply  io  feed,  to  one  signifying  to  'tend' 
as  a  shepherd,  denoting  the  abiding  exercise  of  that  voca- 
tion, and  in  its  highest  functions,  he  saith  unto  lilm  the 
third  time,  Simon,  son  of  Jonas,  lovest  thou  tnel 
Peter  >vas  grieved  because  he  said  the  third  time,  &c.— 
This  was  the  Physician's  deepest  incision  into  the  wound, 
while  yet  smarting  under  the  two  former  probings.  Not 
till  now  would  Peter  discern  the  object  of  this  succession 
of  thrusts.  The  third  time  reveals  it  all,  bringing  up 
such  a  rush  of  dreadful  recollections  before  his  view,  of 
his  "thrice  denying  that  he  knew  Him,"  that  he  feels  it  to 
the  quick.  It  was  fitting  that  he  should;  it  was  meant 
that  he  should.  But  this  accomplished,  the  painful  dia- 
logue concludes  with  a  delightful  "Feed  my  sheep;"  as 
if  He  should  say,  'Now,  Simon,  the  last  speck  of  the 
cloud  which  overhung  thee  since  that  night  of  nights  is 
dispelled :  Henceforth  thou  art  to  me  and  to  my  work  as 
If  no  such  scene  had  ever  happened.'  18, 19.  When  thou 
-wast  young— embracing  the  whole  period  of  life  to  the 
verge  of  old  age.  thou  girdedst  thyself,  and  vcalkedst 
Whither  thou  wouldest— wast  thine  own  master,  wlien 
old  thou  Shalt  stretch  forth  thine  hands— to  be 
bound  for  execution,  though  not  necessarily  meaning 
on  a  cross.  There  is  no  reason,  however,  to  doubt  the 
very  early  tradition  that  Peler's  death  was  by  cruci- 
fixion. This  spake  he,  signifying  by  what  death  he 
should  glorify  God— not,  therefore,  a  mere  prediction  of 
'^e  manner  of  his  death,  but  of  the  honour  to  be  conferred 


upon  him  by  dying  for  nis  Master.  And,  indeed,  beyond 
doubt,  this  prediction  was  intended  to  follow  up  his 
triple  restoration:— 'Yes,  Simon,  thou  shalt  not  only  feed 
my  lambs,  and  feed  my  sheep,  but  after  a  long  career  of 
such  service,  shalt  be  counted  worthy  to  die  for  the  name 
of  the  Lord  Jesus.'  And  -%vhen  he  had  spoken  this,  he 
salth  unto  him.  Follow  me— By  thus  connecting  the 
utterance  of  this  prediction  with  the  invitation  to 
follow  Him,  the  Evangelist  would  indicate  the  deeper 
sense  in  which  the  call  was  understood,  not  merely  to  go 
along  with  him  at  that  moment,  but  to  come  after  Him, 
"  takirig  vp  his  cross."  20,  !21.  Peter,  turning  about — 
showing  that  he  followed  immediately  as  directed,  seeth 
the  disciple  >vhom  Jesus  loved  following ;  which  also 
leaned  on  Jesus'  breast  at  [the]  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  1— The  Evangelist  makes 
these  allusions  to  the  peculiar  familiarity  to  which  he 
had  been  admitted  on  the  most  memorable  of  all  occa- 
sions, perhaps  lovingly  to  account  for  Peter's  somewhat 
forward  question  about  him  to  Jesus;  which  is  the  rather 
probable,  as  it  was  at  Peter's  suggestion  that  he  put  the 
question  about  the  traitor  which  he  here  recalls  (ch.  13. 24, 
25).  Peter  saith  to  Jesus,  Lord,  and  what  [shall]  this  man 
[do]?— 'What  of  this  man?'  or.  How  shall  it  fare  with 
him?  an,  as.  Jesus  saith  to  him.  If  I  will  that  he 
tarry  till  I  come,  tvhat  is  that  to  thee  T  follow  thou 
me— From  the  fact  that  John  alone  of  the  Twelve  survived 
the  destruction  of  Jerusalem,  and  so  witnessed  the  com- 
mencement of  that  series  of  events  which  belongs  to  "  the 
last  days,"  many  good  interpreters  think  that  this  is  a 
virtual  prediction  of  fact,  and  not  a  mere  supposition. 
But  tills  is  very  doubtful,  and  it  seems  more  natural  to- 
consider  our  Lord  as  intending  to  give  nopositivc  indication 
of  John's  fate  at  all,  but  to  signify  that  this  was  a  matter 
which  belonged  to  the  Master  of  both,  who  would  disclose 
or  conceal  it  as  He  thought  proper,  and  that  Peter's  part 
was  to  mind  his  own  affairs.  Accordingly,  in  "follow 
thou  me,"  the  word  "thou"  is  emphatic.  Observe  the 
absolute  disposal  of  human  life  which  Christ  claims :  "  If 
I  will  that  he  tarry  till  I  come,"  &c.  Then  went  tills 
saying  abroad  among  the  brethren,  that  that  disciple 
should  not  die  — into  which  they  the  more  easily  fell 
from  the  prevalent  expectation  that  Christ's  second 
coming  was  then  near  at  hand,  yet  Jesus  said  not  unto 
him.  He  shall  not  die— The  Evangelist  is  jealous  for  His 
Master's  honour,  which  his  death  might  be  thought  to 
compromise  if  such  a  misunderstanding  should  not  be 
corrected. 

24,  25.  Final  Close  of  this  Gospel.  This  is  the  dis- 
ciple wliich  testifteth  of  these  things,  and  -wrote  these 
things— thus  identifying  the  author  of  this  book  with  all 
that  it  says  of  this  disciple— -ive  knotv  that  his  testi- 
mony Is  true — Cf.  ch.  19. 3.5.  And  there  are  many  other 
things  which  Jesus  did— Cf.  ch.  20.  30,  31,  If  written 
every  one,  I  suppose- an  expression  used  to  show  that 
what  follows  is  not  to  be  pressed  too  far.  even  the  tvorld 
Itself  would  not  hold  the  books,  «&c. — not  a  mere  hyper- 
bolical expression,  unlike  the  sublime  simplicity  of  this 
writer,  but  intended  to  let  his  reader  know  that,  even  now 
that  he  had  done,  he  felt  his  materials  so  far  from  being 
exhausted,  that  he  was  still  running  over,  and  could  mul- 
tiply "Gospels"  to  almost  any  extent  within  tlie  strict 
limits  of  what  "Jesus  did."  But  in  the  limitation  of  these 
matchless  Histories,  in  point  of  number,  there  Is  as  much 
of  that  Divine  wisdom  which  has  presided  over  and  pet'. 
vades  the  living  oracles,  as  In  their  variety  B,nA  fuhiess. 

171 


^ 


The  Miracles  of  Christ. 


JOHN. 


The  Parahles  of  Christ. 


CHRONOLOGICAL  TABLE  OF  THE  MIRACLES  OF  CHRIST. 

On  the  order  of  some  of  our  Lord's  Miracles  and  Parables,  the  data  being  scanty,  considerable  difference  obtains. 


MiKACLES. 


Water  made  wine 

Traders  cast  out  of  the  temple 

Nobleman's  son  healed 

First  miraculous  draught  of  fishes 

Leper  healed... ■• 

Centurion's  servant  healed 

Widow's  sou  raised  to  life 

Demoniac  healed 

Peter's  mother-in-law  healed. 

Paralytic  healed 

Impotent  man  healed 

Man  with  withered  hand  healed 

Blind  and  dumb  demoniac  healed 

Tempest  stilled; 

Demoniacs  dispossessed 

Jairus'  daughter  raised  to  life 

Issue  of  blood  healed 

Two  blind  men  restored  to  sight 

Dumb  demoniac  healed 

Five  thousand  miraculously  fed 

Jesus  walks  on  the  sea 

Syro-phoenlcian's  daughter  healed.... 

JDeaf  and  dumb  man  healed 

Four  thousand  fed 

Blind  man  restored  to  sight 

Demoniac  and  lunatic  boy  healed 

Miraculous  provision  of  tribute 

The  eyes  of  one  born  blind  opened 

Woman,  of  18  years'  infirmity,  cured. 

Dropsical  man  healed 

Ten  lepers  cleansed 

Lazarus  raised  to  life 

Two  blind  beggars  restored  to  sight... 

Barren  fig  tree  blighted 

Buyers  and  sellers  again  cast  out 

Malchus'  ear  healed 

Second  draught  of  fishes 


Wherk  Weouqht. 


Cana 

Jerusalem 

Cana 

Sea  of  Galileo 

Capernaum 

Capernaum 

Nain 

Capernaum 

Capernaum 

Capernaum 

Jerusalem 

Galilee , 

Galilee 

Sea  of  Galilee 

Gadara 

Capernaum  \ 

Near  Capernaum  J  

Capernaum 

Capernaum 

Decapolis 

Sea  of  Galilee , 

Coasts  of  Tyre  and  Sidon. 

Decapolis 

Decapolis 

Bethsaida 

Near  Cajsarea  Philippi...., 

Capernaum , 

Jerusalem 

[Perea.] , 

[Perea.] , 

Borders  of  Samaria 

Bethany 

Jericho 

Bethany , 

Jerusalem 

Gethsemane 

Sea  of  Galilee 


Wher!  RECORDEI). 


John  2. 1-11. 

John  2. 13-17. 

John  4.  46-54. 

Luke  5. 1-11. 

Matt.  8.  2-4;  Mark  1. 4(M5 ;  Luke  5. 12-15. 

Matt.  8.  5-13 ;  Luke  7. 1-10. 

Luke  7. 11-17. 

Mark  1.  21-28 ;  Luke  4. 31-37. 

Matt.  8. 14, 15 ;  Mark  1.  29-31 ;  Luke  4. 38,  39. 

Matt.  9.  2-8 ;  Mark  2. 1-12 ;  Luke  5. 17-26. 

John  5. 1-lG. 

Matt.  12. 10-14 ;  Mark  3. 1-6 ;  Luke  6.  6-11. 

Matt.  12. 22-24 ;  Luke  11.  14. 

Matt.  8. 23-27  ;  Mark  4. 35-41 ;  Luke  8. 22-25. 

Matt.  8.  28-34 ;  Mark  5. 1-20. 

Matt.  9. 18-26 ;  Mark  5. 22-24 ;  Luke  8. 41-56. 

Matt.  9.  27-31. 

Matt.  9.32-34. 

Matt.  14. 13-21 ;  Mark  6. 31^4 ;  Luko  9. 10-17 ;  John  6.  6-14. 

Matt.  14.  22-33 ;  Mark  6. 45-52 ;  John  6. 15-21. 

Matt.  15. 21-28 ;  Mark  7. 24-30, 

Mark  7.  31-37. 

Matt.  15. 32-39 ;  Mark  8. 1-9. 

Mark  8.  22-26. 

Matt.  17. 14-21 ;  Mark  9. 14-29 ;  Luke  9. 37-43. 

Matt.  17.24-27. 

John  9. 1-41. 

Luke  13. 10-17. 

Luke  14.  1-6. 

Luke  17. 11-19. 

John  11. 1-46. 

Matt.  20. 29-34 ;  Mark  10. 46-52 ;  Luke  18. 35-43. 

Matt.  21. 12, 13, 18, 19 ;  Mark  11. 12-24. 

Luke  19.  45,  46. 

Matt.  26.  51-54 ;  Mark  14. 47-49 ;  Luke  22. 50,  51 ;  John  18. 10,  IL 

John  21. 1-14. 


CHRONOLOGICAL  TABLE  OF  THE  PARABLES  OF  CHRIST. 


I 


Parables. 

Where  Spoken. 

Where  Recordei). 

[Capernaum.] 

Galilee 

Galilee 

Luke  7. 40-43. 

Matt.  12. 29  ;  Mark  3. 27 ;  Luke  11.  21,  22. 

Matt.  12.  43-45  ;   Luke  11. 24-26. 

Matt.  13. 3-9, 18-23  ;  Mark  4. 3-9, 14-20 ;  Luke  8. 5-8,  11-15. 

Matt.  13.  24-30,  36-43. 

Matt.  13.  31,  32 ;  Mark  4.  30-32 ;  Luke  13. 18, 19. 

The  seed  growing  secretly 

Mark  4. 26-29. 

Ikfatt.  13. 33 ;  Luke  13. 20,  21. 

Matt.  13. 44. 

Matt.  13.  45,  46. 

Matt.  13.  47-60. 

Matt.  18.  21-35. 

Luke  10. 29-37. 

Near  Jerusalem 

Galilee 

Luke  11. 5-8. 

Luke  12. 16-21. 

Galilee 

Luke  13. 6-9. 

Perea 

Perea 

Luke  14. 15-24. 

Matt.  18. 12-14 ;  Luke  15. 3-7. 

Luke  15.  8-10. 

Perea 

Luke  15. 11-32. 

The  good  shepherd 

The  unjust  steward » 

John  10. 1-18. 

Perea 

Luke  16. 1-8. 
Luke  16. 19-31. 

Luke  17.  7-10. 

Perea 

Luke  18. 1-8. 

The  Pharisees  and  publicans 

Luke  18. 9-14. 

The  labourers  iu  the  vineyard- 

Matt.  20.  1-16. 

Jericho 

Luke  19. 11-27. 

Matt.  21. 28-32. 

The  wicked  husbandmen 

Jerusalem 

Matt.  21.  33-44 ;  Mark  12  1-12  ■  Luke  20. 9-18. 

The  marriage  of  the  king's  son 

Matt.  22.  1-14. 

The  ten  virgins 

Matt.  25. 1-13. 

Matt.  25.  14-30. 

172 


Introduction.  ACTS.  Intioduction. 

THE 

ACTS  OF  THE  APOSTLES. 

INTRODUCTION. 

This  boob  Is  to  the  Gospels  what  the  fruit  Is  to  the  tree  that  bears  it.  In  the  Gospels  we  see  the  corn  of  wheat  fall- 
ing into  the  ground  and  dying :  in  the  Acts  we  see  it  bringing  fortli  mucli  fruit  (John  12. 24),  There  we  see  Christ  pur- 
chasing th<.  Church  with  His  own  blood:  here  we  see  the  Church,  so  purchased,  rising  into  actual  existence;  first 
among  the  Jews  of  Palestine,  and  next  among  the  surrounding  Gentiles,  until  it  gains  a  footing  in  the  great  capital 
of  the  ancient  world— sweeping  majestically  from  Jerusalem  to  Rome.  Nor  is  this  book  of  less  value  as  an  Introduc- 
tion to  the  Epistles  which  follow  it,  than  as  a  Sequel  to  the  Gospels  which  precede  it.  For  without  this  history  the 
Epistles  of  the  New  Testament— presupposing,  as  they  do,  the  historical  circumstances  of  the  parties  addressed,  and 
deriving  from  these  so  much  of  their  freshness,  point,  and  force— would  in  no  respect  be  what  they  now  are,  and 
would  in  a  number  of  places  be  scarcely  Intelligible. 

The  genuineness,  authenticity,  and  canonical  authority  of  this  book  were  never  called  in  question  within  the 
ancient  Church.  It  stands  immediately  after  the  Gospels,  in  the  catalogues  of  the  Homologoumena,  or  universally 
acknowledged  books  of  the  New  Testament  (see  Introduction  to  our  larger  Commentary,  "Vol.  V.,  pp.  iv.  v.).  It  was 
rejected,  indeed,  by  certain  heretical  sects  in  the  second  and  third  centuries— :y  the  Ebionites,  the  Severians  (see 
Etjsebius,  Ecclesiastical  History,  4.  29),  the  Marclonites,  and  the  Manicheans:  but  the  totally  uncritical  character  of 
their  objections  (see  Introduction  above  referred  to,  pp.  xiii.  xiv.)  not  only  deprives  them  of  all  weight,  but  indirectly 
shows  on  what  solid  grounds  the  Christian  Church  had  all  along  proceeded  in  recognizing  this  book. 

In  our  day,  however,  its  authenticity  has.  like  that  of  all  the  leading  books  of  the  New  Testament,  been  made  In 
Germany  the  subject  of  keen  and  protracted  controversy.  First,  De  Wette,  while  admitting  Luke  to  be  the  author 
of  the  entire  work,  pronounces  the  earlier  portion  of  it  to  have  been  drawn  up  from  unreliable  sources  ('Einleitung,' 
2  a  and  2  C).  But  the  Tubingen  school,  with  Bauk  at  their  head,  have  gone  much  farther.  As  their  fantastic  theory 
of  the  post-Joannean  date  of  the  Gospels  could  not  pretend  even  to  a  hearing  so  long  as  the  authenticity  of  the  Acts 
of  the  Apostles  remained  unshaken,  they  contend  that  the  earlier  portion  of  this  work  can  be  shown  to  be  unworthy 
of  credit,  while  the  latter  portion  is  in  flat  contradiction  to  the  Epistle  to  the  Galatians— which  this  school  regard  as 
nnassallable— and  bears  internal  evidence  of  being  a  designed  distortion  of  facts  for  the  purpose  of  setting  up  the 
catholic  form  which  Paul  gave  to  Christianity  in  opposition  to  the  narrow  Judaic  but  original  form  of  it  which  Peter 
preached,  and  which  after  the  death  of  the  apostles  was  held  exclusively  by  the  sect  of  the  Ebionites.  It  is  painful  to 
think  that  one  so  lately  deceased  should  have  spent  so  many  years,  and,  aided  by  learned  and  acute  disciples  in  dif- 
ferent parts  of  the  argument,  should  have  expended  so  much  learning,  research,  and  ingenuity  in  attempting  to 
build  up  a  hypothesis  regarding  the  origination  of  the  leading  books  of  the  New  Testament  which  outrages  all  the 
principles  of  sober  criticism  and  legitimate  evidence.  As  a  school,  this  party  at  length  broke  up:  its  head,  after 
living  to  find  himself  the  sole  defender  of  the  theory  as  a  whole,  left  this  earthly  scene  complaining  of  desertion  ; 
while  some  of  his  associates  have  abandoned  such  heartless  studies  altogether  for  the  more  congenial  pursuits  of 
philosophy,  others  have  modified  their  attacks  on  the  historical  truth  of  the  New  Testament  records,  retreating 
into  positions  into  which  it  is  not  worth  while  to  follow  them,  while  others  still  have  been  gradually  approximating 
to  sound  principles.  The  one  compensation  for  all  this  mischief  is  the  rich  additions  to  the  apologetical  and  critical 
literature  of  the  books  of  the  New  Testament,  and  the  earliest  history  of  the  Christian  Church,  which  it  has  drawn 
from  the  pens  of  Thiersch,  Ebkard,  and  many  others.  Any  allusions  which  it  may  be  necessary  for  us  to  make  to 
the  assertions  of  this  school  will  be  made  in  connection  with  the  passages  to  which  they  relate— in  Acts,  1  Corinthians 
and  Galatians. 

The  manifest  connection  between  this  book  and  the  third  Gospel— of  which  it  professes  to  be  simply  the  continna- 
tlon  by  the  same  author— and  the  striking  similarity  which  marks  the  style  of  both  productions,  leave  no  room  to 
doubt  that  the  early  Church  was  right  in  ascribing  it  with  one  consent  to  Luke.  The  dlfllculty  which  some  fastidious 
critics  have  made  about  the  sources  of  the  earlier  portion  of  the  history  has  no  solid  ground.  That  the  historian 
himself  was  an  eye-witness  of  the  earliest  scenes— as  HuQ  concludes  from  the  circumstantiality  of  the  narrative — is 
altogether  improbable :  but  there  were  hundreds  of  eye-witnesses  of  some  of  the  scenes,  and  enough  of  all  the  rest, 
to  give  to  the  historian,  partly  by  oral,  partly  by  written  testimony,  all  the  details  which  he  has  embodied  so 
graphically  In  his  history;  and  it  will  appear,  we  trust,  from  the  commentary,  that  De  Wette's  complaints  of  con- 
fusion, contradiction,  and  error  In  this  portion  are  without  foundation.  The  same  critic,  and  one  or  two  others, 
would  ascribe  to  Timothy  those  later  portions  of  the  book  in  which  the  historian  speaks  in  the  first  person  plural— 
"  we;"  supposing  him  to  have  taken  notes  of  all  that  passed  under  his  own  eye,  which  Luke  embodied  in  his  history 
Just  as  they  stood.  It  is  impossible  here  to  refute  this  gratuitous  hypothesis  in  detail;  but  the  reader  will  find  it  done 
by  Ebrard  ('  Gospel  History,'  sect.  110,  Clark's  translation ;  sect.  127  of  the  original  work, '  Wissenschaftliche  Kritlk 
der  Evangel.  Geschlchte,'  1850),  and  by  Davidson  ('Introduction  to  New  Testament,'  Vol.  II..  pp.  9-21). 

The  undesigned  coincidences  between  this  History  and  the  Apostolic  Epistles  have  been  brought  out  and 
handled,  as  an  argument  for  the  truth  of  the  facts  thus  attested,  with  unrivalled  felicity  by  Paley  in  his  'Horao 
Paullnro,'  to  which  Mr.  Birks  has  made  a  number  of  ingenious  additions  in  his  'Horse  Apostolicse.'  Exception  has 
been  taken  to  some  of  these  by  Jowett  ('  St.  Paul's  Epistles,'  Vol.  I.,  pp.  108,  Ac),  not  without  a  measure  of  reason  In 
certain  cases— for  our  day,  at  least— though  even  he  admits  that  in  this  line  of  evidence  the  work  of  Paley,  taken  as 
a  whole,  is  unassailable. 

Much  has  been  written  about  the  object  of  this  history.  Certainly  '  the  Acts  of  the  Apostles'  are  but  very  partlaLly 
recorded.  But  for  this  title  the  historian  Is  not  responsible.  Between  the  two  extremes— of  supposing  that  the  work 
has  no  plan  at  all,  and  that  It  is  constructed  on  an  elaborate  and  complex  plan,  we  shall  probably  be  as  near  the 
txuth  as  is  necessary  if  we  take  the  design  to  oe  to  record  the  diffusion  of  Christianity  and  the  rise  of  the  Christian 

173 


hoit  Days  of  our  Lord  on  Earth. 


ACTS  I. 


Return  of  the  Eleven  to  Jenualetn, 


Church,  first  among  the  Jews  of  Palestine,  the  seat  of  the  ancient  Faith,  and  next  among  the  surrounding  Gen* 
tiles,  with  Antioch  for  its  headquarters,  until,  finally,  it  is  seen  waving  over  imperial  Rome,  foretokening  its  univer- 
sal triumph.  In  this  view  of  it,  there  is  no  difllculty  in  accounting  for  the  almost  exclusive  place  which  it  gives  to 
the  labours  of  Peter  in  the  first  instance,  and  the  all  but  entire  disappearance  from  the  history  both  of  him  and  of  the 
rest  of  the  Eleven  after  the  great  apostle  of  the  Gentiles  came  upon  the  stage— like  the  lesser  lights  on  the  rise  of  the 
great  luminary.  


I 


CHAPTER    I. 

Ver.  1-U.  INTRODUCTION  — Last  Days  of  our  Lord 
UPON  Earth— His  Ascension,  l,  2.  former  treatise- 
Luke's  Gospel.   Tlieophilus- see  on  Luke  1.  3.    began  to 

do  and  teach— a  very  important  statement,  dividing  the 
work  of  Christ  into  two  great  branches :  the  one  embra- 
cing His  work  on  earth,  the  other  His  subsequent  work 
from  heaven  ;  the  one  in  His  own  Person,  the  other  by  His 
Spirit;  the  one  the  "beginning,"  the  other  the  continu- 
ance of  the  same  work;  the  one  complete  when  He  sat 
down  on  the  right  hand  of  the  Majesty  on  high,  the  other 
to  continue  till  His  second  appearing;  the  one  recorded 
in  "The  Gospels,"  tlie  beginnings  only  of  the  other  related 
in  this  book  of  "  The  Acts."  '  Hence  the  grand  history  of 
what  Jesus  did  and  taught  does  not  conclude  with  His 
departure  to  the  Father;  but  Luke  now  begins  it  in  a 
higher  strain ;  for  all  the  subsequent  labours  of  the  apos- 
tles are  j  ust  an  exhibition  of  the  ministry  of  the  glorified  Re- 
deemer Himself,  because  they  were  acting  under  His  au- 
thority, and  He  was  the  principle  that  operated  in  them 
all.'  [Olshausen.]  after  he,  through  the  Holy  Ghost, 
had  given  commandment,  i&c.— referring  to  the  charge 
recorded  in  Matthew  28. 18-20;  Mark  16.  15-18;  Luke  24.  44- 
49.  It  is  worthy  of  notice  that  nowhere  else  are  such 
communications  of  the  risen  Redeemer  said  to  have  been 
given  "  tlirough  the  Holy  Ghost."  In  general,  this  might 
have  been  said  of  all  He  uttered  and  all  He  did  in  His 
official  character;  for  it  was  for  this  very  end  that  God 
"gave  not  the  Spirit  by  measure  unto  Him"  (John  3.  34). 
But  after  His  resurrection,  as  if  to  signify  the  new  relation 
in  which  He  now  stood  to  the  Church,  He  signalized  His 
first  meeting  with  the  assembled  disciples  by  "  breathing 
on  them  (immediately  after  dispensing  to  them  His  peace) 
and  saying.  Receive  ye  the  Holy  Ghost,"  thus  anticipating 
the  donation  of  the  Spirit  from  His  hands  (see  on  Jolin 
20.  21,  22);  and  on  the  same  principle  His  parting  charges 
are  here  said  to  have  been  given  "through  the  Holy 
Ghost,"  as  if  to  mark  that  He  was  now  all  redolent  witli 
the  Spirit;  that  what  had  been  husbanded,  during  His 
snffiering  work,  for  His  own  necessary  uses,  liad  now  been 
set  free,  was  already  overflowing  from  Himself  to  His 
disciples,  and  needed  but  his  ascension  and  glorification 
to  flow  all  forth.  (See  on  John  7.  39.)  3-5.  showed  him- 
self alive — As  the  author  is  about  to  tell  us  that  "the  res- 
urrection of  tfie  Lord  Jesus"  was  the  great  burden  of  apos- 
tolic preaching,  so  the  subject  is  here  fitly  introduced  by 
an  allusion  to  the  primary  evidence  on  which  that  great 
IJact  rests,  the  repeated  and  undeniable  manifestations  of 
Himself  in  the  body  to  the  assembled  disciples,  who, 
Instead  of  being  predisposed  to  believe  it,  had  to  be 
overpowered  by  the  resistless  evidence  of  their  own 
senses,  and  were  slow  of  yielding  even  to  this.  (Mark  16. 
14.)  alter  hla  passion— Or  'Suflering.'  This  primary 
sense  of  the  word  "Passion"  has  fallen  into  disuse;  but  it 
is  nobly  consecrated  in  the  phraseology  of  the  Church  to 
express  the  Redeemer's  final  endurances,  seen  of  them 
forty  days— This  important  specification  of  time  occurs 
here  only,  speaking  of— rather  'speaking'— the  things 
pertaining  to  the  kingdom  of  God— till  now  only  in 
germ,  but  soon  to  take  visible  form ;  the  earliest  and  the 
latest  burden  of  His  teaching  on  earth,  should  not  de- 
part from  Jerusalem— Because  the  Spirit  was  to  glorify 
the  existing  economy,  by  descending  on  the  disciples  at 
its  metropolitan  seat,  and  at  the  next  of  its  great  festivals 
after  the  ascension  of  the  Church's  Head ;  in  order  that 
"  out  of  Zion  might  go  forth  the  law,  and  the  word  of  the 
Lord  from  Jerusalem  "  (Isaiah  2. 3 ;  and  cf.  Luke  24. 49).  ye 
shall  be  baptized  -«vlth  the  Holy  Ghost  not  many  days 
hence— Ten  days  hence,  as  appears  from  Leviticus  23. 15, 
174 


16;  but  it  was  expressed  thus  indefinitely  to  exercise  their 
faith.    6-8.  vrllt  thou  at  tills  time  restore  tike  kingdom 

to  Israeli— Doubtless  their  carnal  views  of  Messiah's 
kingdom  had  by  this  time  been  modified,  though  how  far 
it  is  impossible  to  say.  But,  as  they  plainly  looked  for 
some  restoration  of  the  kingdom  to  Israel,  so  they  are 
neither  rebuked  nor  contradicted  on  this  point.  It  is  not 
for  you  to  know^  the  times,  &c.— implying  not  only  that 
this  was  not  the  time,  but  that  the  question  was  irrele- 
vant to  their  present  business  and  future  work,  receive 
power— See  Luke  24.  49.  and  ye  shall  be  -witnesses  unto 
me  ...  in  Jerusalem  ...  In  all  Judea  .  ,  .  and  unto 
the  uttermost  part  of  the  world — This  order  of  apostolic 
preaching  and  success  supplies  the  proper  key  to  the  plan  of 
the  Acts,  which  relates  first  the  progress  of  the  Gospel  "in 
Jerusalem,  and  all  Judea  and  Samaria"  (ch.  1.  to  ch.  9.), 
and  then  "unto  the  uttermost  part  of  the  earth  "  (ch.  10. 
to  ch.  28.)  9-11.  while  they  beheld  he  was  taken  up — 
See  on  Luke  2t.  50-53.  Lest  it  should  be  thought  He  had 
disappeared  when  they  were  looking  in  some  other  direc- 
tion, and  so  was  only  concluded  to  have  gone  up  to  heaven, 
it  is  here  expressly  said  that  "while  they  were  looking  He 
was  taken  up,  and  a  cloud  received  him  out  of  their  sigTit." 
So  Elijah,  "If  thou  see  me  when  I  am  taken  from  thee" 
(2  Kings  2. 10) ;  "  And  Elisha  saw  it"  (v.  12).  See  on  Luke  9. 
32.  -wh  lie  they  looked  steadfastly  to-w^ard  l»eaven— Fol- 
lowing Him  witli  their  eager  eyes,  in  rapt  amazement. 
Not,  however,  as  a  mere  fact  is  this  recorded,  but  as  a  part 
of  that  resistless  evidence  of  their  senses  on  which  their 
whole  subsequent  testimony  was  to  be  borne,  two  meu 
in  ^vhite  apparel— Angels  in  human  form,  as  Luke  24.  4. 
ye  meu  of  Galilee,  why  stand  ye  gazing  up  Into 
heaven,  &c. — 'As  if  your  now  glorified  Head  were  gone 
from  you  never  to  return:  He  is  coming  again;  not 
another,  but  "tliis  same  Jesus;"  and  "as  ye  have  seen 
Him  go,  in  the  like  manner  shall  He  come" — as  person- 
ally, as  visibly,  as  gloriously  ;  and  let  the  joyful  expectation 
of  this  coming  swallow  up  the  sorrow  of  that  departure.' 

12-26.  Return  of  the  Eleven  to  Jerusalem— Pro- 
ceedings in  the  Upper  Room  till  Pentecost.  13-14. 
a  sabbath  day's  Journey — About  2000  cubits,  went  up 
to  an  upper  room— Perhaps  the  same  "large  upper 
room"  where  with  their  Lord  they  had  celebrated  the 
last  Passover  and  the  first  Supper  (Luke  22. 12).  tvliere 
abode— Not  lodged,  but  had  for  their  place  of  rendezvous. 
Peter,  <tc. — See  on  Mattliew  10.  2-4.  continued  with  one 
accord— Knit  by  a  bond  stronger  than  death,  in  prayer 
and  supplication— for  the  promised  baptism,  the  need 
of  which  in  their  oi'phan  state  would  be  increasingly  felt. 
and  Mary  the  mother  of  Jesus — Distinguished  from  the 
other  "  women,"  but  '  so  as  to  exclude  the  idea  of  her 
having  any  pre-eminence  over  the  disciples.  We  find 
her  with  the  rest  in  prayer  to  her  glorified  Son.'  [Webster 
and  Wilkinson.]  This  is  the  last  mention  of  her  in  the  New 
Testament.  The  fable  of  the  Assumption  of  the  Virgin  has 
no  foundation  even  in  tradition.  [Alford.]  w^ith  his 
brethren— See  on  John  7.  3->5.  15-2G.  in  those  days— Of 
expectant  prayer,  and  probably  towards  the  close  of 
them,  when  the  nature  of  their  future  work  began  more 
clearly  to  dawn  upon  tliem,  and  the  Holy  Ghost,  already 
"  breathed"  on  the  Eleven  (John  20.  22),  was  stirring  in 
Peter,  who  was  to  be  tlie  leading  spirit  of  the  infant  com- 
munity (Matthew  16.  19).  the  nuniber  .  .  .  about  an 
hundred  and  twenty— Many,  therefore,  of  the  "500 
brethren"  wlio  saw  their  risen  Lord  "at  once"  (1  Corinth- 
ians 15. 6),  must  have  remained  in  Galilee,  falling  head- 
long, Ac- This  information  supplementa,  but  by  no 
means  contradicts,  what  is  said  in  Matthew  27.  5.  Hit 
bishopric— Or  'charge.'  The  words  are  a  combination 
of  Psalm  69.  25  and  109.  8;  in  which  the  apostle  discerns  a 


r\<  Apostles  Filled  with  the  Holy  Ghost. 


ACTS  II. 


Peter's  Sermon  on  the  Bay  of  Pentecost 


groater  than  David,  and  a  worse  than  Ahithophel  and  his 
fellow-conspirators  against  David,  all  tlie  time  the 
Xiord  Jesus  VFent  In  and  out  among  us — in  the  close  in- 
timacies of  a  three  years'  public  life,  beginning  front 
tlie  baptism  of  John— by  whom  our  Lord  was  not  only 
Himself  baptized,  but  first  officially  announced  and  in- 
troduced to  his  own  disciples,  until  tbat  same  day 
^vhen  be  vros  taken  up  from  us,  must  one  be  ordained 
to  be  a  tvitness  ■with,  us  of  his  resurrection  —  How 
clearly  is  the  primary .  office  of  the  apostles  here  ex- 
pressed :  (1.)  to  testify,  from  personal  observation,  to  the 
one  great  fact  of  "the  resurrection  of  the  Lord  Jesus;" 
(2.)  to  show  how  this  glorified  His  whole  previous  life,  of 
which  they  were  constant  observers,  and  estoblished  His 
Divine  claims,  tbey  appointed — 'Put  up'  in  nomina- 
tion ;  meaning  not  the  Eleven  but  the  whoU^  companj^  of 
whom  Peter  was  the  spokesman,  two— The  choice  would 
lie  between  a  very  few.  prayed  and  said,  TIiou,  Lord, 
&c. — 'The  word  "Lord,"  placed  absolutely,  denotes  in  the 
New  Testament  almost  universally  the  Son;  and  the 
words  "  Show  whom  thou  hast  chosen,"  are  decisive.  The 
apostles  are  just  Christ's  messengers :  It  is  He  that  sends 
them,  and  of  Him  they  bear  witness.  Here,  therefore, 
we  have  the  first  example  of  a  prayer  offered  to  the  ex- 
alted Redeemer;  furnishing  indirectly  the  strongest  proof 
of  his  divinity.'  [Olshausen.]  w^bicb  kuowest  tlie 
hearts  of  all  men— See  John  2.  24, 25;  21.  15-17 ;  Revelation 
2.  23.  that  he  ntight  go  to  liis  o'wn  place — A  euphem- 
istic or  softened  expression  of  the  awful  future  of  the 
traitor,  implying  not  only  destined  habitation  but  con- 
genial element,  -was  nunibered—' Voted  in'  by  general 
sufll'age.  with  the  eleven  apostles— Completing  the 
broken  Twelve. 

CHAPTER    II. 

Ver.  1-13.  Descent  of  the  Spirit  — The  Disciples 
Spkak  with  Tongues— Amazement  of  the  Multitude. 
J-4r.  when  the  day  of  Pentecost  tvas  fully  come- The 
fiftieth  from  the  morrow  after  the  first  Passover  sabbath 
(Leviticus  23. 15, 16).  -with  one  accord— The  solemnity  of 
the  day,  perhaps,  unconsciously  raising  their  expecta- 
tions. ^.  And  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  mighty  -wind,  &c.  —  'The 
Whole  description  is  so  picturesque  and  striking  that  it 
could  only  come  from  an  eye-witness.'  [Olshausen.] 
The  suddenness,  strength,  and  diff'usiveuess  of  the  sound 
strike  with  deepest  awe  the  whole  company,  and  thus 
complete  their  preparation  for  the  heavenly  gift.  Wind 
was  a  familiar  emblem  of  the  Spirit  (Ezekiel  37.  9;  John 
8.8;  20.22).  But  this  was  not  a  rush  of  actual  wind.  It 
was  only  a  sound  "  as  of  it.  3.  cloven  tongues,  like  as 
of  fire,  &c.—' disparted  tongues,'  t.  e.,  tongue-sliaped, 
flame-like  appearances,  rising  from  a  common  centre  or 
root,  and  resting  upon  each  of  that  large  company:— 
beautiful  visible  symbol  of  the  burning  energy  of  the 
Spirit  now  descending  in  all  His  plenitude  upon  the 
Church,  and  about  to  pour  itself  through  every  tongue, 
and  over  every  tribe  of  men  under  heaven !  4.  they  be- 
gan to  speak  with  .  .  .  tongues,  &c.— Real,  living  lan- 
guages, as  is  plain  from  what  follows.  The  thing  uttered, 
probably  the  same  by  all,  was  "the  wonderful  works  of 
God,"  perhaps  in  the  inspired  words  of  the  Old  Testament 
evangelical  hymns;  though  it  is  next  to  certain  that  the 
speakers  themselves  understood  nothing  of  what  they 
uttered  (see  on  1  Corinthians  14),  5-11.  there  were 
dwelling  at  Jerusalem  Jews,  devout  men  out  of  every 
nation- not,  it  would  seem,  permanently  settled  there 
(see  V.  9),  though  the  language  seemed  to  imply  more  than 
a  temporary  visit  to  keep  this  one  feast.  Parthians,  &c. 
—Beginning  with  the  farthest  east,  the  Parthians,  the 
enumeration  proceeds  farther  and  farther  westward  till 
it  comes  to  Judea;  next  come  the  western  countries,  from 
Cuppadocia  toPamphylla;  then  the  southern,  from  Egypt 
to  Cyreue;  finally,  apart  from  all  geographical  considera- 
tion, Cretcs  and  Arabians  are  placed  together.  This 
enumeration  Is  evidently  designed  to  convey  an  impres- 
sion of  universality.  [Baujioakten.] 

l4-3(j.  Peter,  fok  the  Fibst  Time,  Publicly  Preaches 


Christ.  14-81.  Peter,  standing  up  with  the  Eleven— In 
advance,  perhaps,  of  the  rest,  these  are  not  drunken- 
meaning,  not  the  Eleven,  but  the  body  of  the  disciples. 
but  the  tlUrd  hour— 9  A.  M.  (see  Ecclesiastes  10. 16;  Isaiah 
5.11;  1  Thessalonians  5.7).  in  the  last  days— meaning, 
the  days  of  the  Messiah  (Isaiah  2.  2);  as  closing  all  pre- 
paratory arrangements,  and  constituting  the  final  dis- 
pensation of  God's  kingdom  on  earth,  pour  out  of  my 
Spirit— In  contrast  with  the  mere  drops  of  all  preceding 
time,  upon  all  flesh— hitherto  confined  to  the  seed  of 
Abraham,  sons  .  .  .  daughters  .  .  .  young  men  .  .  . 
old  men  .  .  ,  servants  .  .  .  handmaidens— Without  dls- 
tinction  of  sex,  age,  or  rank,  see  visions  .  .  ,  dream 
dreams— This  is  a  mere  accommodation  to  the  ways  in 
which  the  Spirit  operated  under  the  ancient  economy, 
when  the  prediction  was  delivered ;  for,  In  the  New  Testa- 
ment, visions  and  dreams  are  rather  the  exception  than 
the  rule.  I  will  sho^v  -tvonders,  &c.— referring  to  the 
signs  which  were  to  precede  the  destruction  of  Jeru- 
salem (see  on  Luke  21.  25,  &c.).  -whosoever  sliall  call 
on  the  name  of  the  Iiord  shall  be  saved— This  points 
to  the  permanent  establishment  of  the  economy  of 
salvation,  which  followed  on  the  breaking  up  of  the 
Jewish  state.  iJa-as.  a  ntan  approved  of  God — Rather 
'authenticated,'  'proved,'  or  'demonstrated  to  be  frorn 
God.'  by  miracles  .  .  ,  which  God  did  by  him— This  is 
not  a  low  view  of  our  Lord's  miracles,  as  has  been  al- 
leged, nor  Inconsistent  with  John  2.  II,  but  is  in  strict 
accordance  with  his  progress  from  humiliation  to  glory, 
and  with  his  own  words  In  John  5.  19.  This  view  of 
Christ  is  here  dwelt  on  to  exhibit  to  the  Jews  the  whole 
course  of  Jesus  of  Nazareth  as  the  ordinance  and  doing 
of  the  God  of  Israel.  [Alford.]  determinate  counsel 
and  foreknowledge— God's  fixed  plan  and  perfect  fore- 
sight of  all  the  steps  involved  in  it.  ye  have  taken,  and 
by  -wicked  hands  have  crucifled  and  slain  — How 
strikingly  is  the  criminality  of  Christ's  murderers  here 
presented  in  harmony  with  the  eternal  purpose  to  sur- 
render him  into  their  hands!  -was  not  possible  he 
should  be  holden  of  it— Glorious  saying !  It  was  indeed 
impossible  that  "  the  Living  One'lshould  remain  "  among 
the  dead"  (Luke  24.  5) ;  but  here,  the  impossibility  seems 
to  refer  to  the  prophetic  assurance  that  He  should  not  see 
corruption,  wilt  not  leave  my  soul  in  hell— In  its  dis- 
embodied state  (see  on  Luke  16.  23).  neither  .  .  .  suffer 
tlUne  Holy  One  to  see  corruption— in  the  grave.  Thou 
hast  made  known  to  me  the  ^vays  of  life— i.  e.,  Resur- 
rection-life, tliou  slxalt  make  me  full  of  joy  -»vith  thy 
countenance— t.  e.,  in  glory ;  as  is  plain  from  the  whole 
connection  and  the  actual  words  of  the  Psalm.  39-36. 
David  .  .  .  is  .  .  .  dead  and  buried,  »fcc.— Peter,  full  of 
the  Holy  Ghost,  sees  in  this  16th  Psalm,  one  Holy  Man, 
whose  life  of  high  devotedness  and  lofty  spirituality  is 
crowned  with  the  assurance,  that  though  He  taste  of 
death  He  shall  rise  again  without  seeing  corruption,  and 
be  admitted  to  the  bliss  of  God's  Immediate  presence. 
Now  as  this  was  palpably  untrue  of  David,  it  could  be 
meant  only  of  One  other,  even  of  Him  whom  David  was 
taught  to  expect  as  the  final  Occupant  of  the  throne  of 
Israel.  (Those,  therefore,  and  they  are  many,  who  take 
David  himself  to  be.  the  subject  of  this  Psalm,  and  the 
words  quoted  to  refer  to  Christ  only  in  a  more  eminent 
sense,  nullify  the  whole  argument  of  the  apostle.)  The 
Psalm  is  then  affirmed  to  have  had  its  only  proper  fulfil- 
ment in  Jesus,  of  whose  resurrection  and  ascension  they 
were  witnesses,  while  the  glorious  efl'uslon  of  the  Spirit 
by  the  hand  of  the  ascended  One,  setting  an  Infallible 
seal  upon  all,  was  even  then  witnessed  by  the  thousands 
whostood  listening  to  Illm.  Afurtherillustratlon  of  Mes- 
siah's ascension  and  session  at  God's  right  hand  is  drawn 
from  Psalm  110. 1,  in  which  David  cannot  be  thought  to 
speak  of  himself,  seeing  he  Is  still  In  his  grave.  Tlierc- 
fore— '  to  sum  up  all.'  let  all  the  house  of  Israel— for  in 
this  first  discourse  the  appeal  Is  formally  made  to  the 
whole  house  of  Israel,  as  the  then  existing  Kingdom  of 
God.  know  assureiUy— by  indisputable  facts,  fulfilled 
predictions,  and  the  seal  of  the  Holy  Ghost  set  upon  all. 
that  God  hath  mode — for  Peter's  object  was  to  show 

175 


l^e  Beginnings  of  the  Christian  Cliurch. 


ACTS  III. 


Peter  Heals  a  Lame  Man  at  the  Temple. 


» 


them  that,  instead  of  Interfering  with  the  arrangements 
of  the  God  of  Israel,  these  events  were  His  own  high 
miovemenls.  this  same  Jesus,  'whom  ye  have  cmci- 
fted—'Tlae  sting  is  at  the  close.'  [Bengel.]  To  prove  to 
them  merely  that  Jesus  was  the  Messiah  might  have 
left  tliem  all  unchanged  in  heart.  But  to  convince  them 
tliat  He  whom  they  had  crucified  had  been  by  the  right 
hand  of  God  exalted,  and  constituted  the  "Lord"  whom 
David  in  spirit  adored,  to  whom  every  knee  shall  bow, 
and  the  Christ  of  God,  was  to  bring  them  to  "look  on 
Him  whom  they  had  pierced  and  mourn  for  Him."  37- 
40.  prlcfced  In  their  hearts— the  begun  fulfilment  of 
Zechariah  12. 10,  whose  full  accomplishment  is  reserved  for 
the  day  when  "all  Israel  shall  be  saved"  (see  on  Romans 
11).  what  shall  we  do  I— This  is  that  beautiful  spirit  of 
genuine  compunction  and  childlike  docility,  which,  dis- 
covering its  wliole  past  career  to  have  been  one  frightful 
mistake,  seeks  only  to  be  set  right  for  the  future,  be  the 
change  involved  and  the  sacrifices  required  what  they 
may.  So  Saul  of  Tarsus  (ch.  9.  6).  Repent— The  word  de- 
notes change  of  mind,  and  here  includes  the  reception  of 
the  Gospel  as  the  proper  issue  of  that  revolution  of  mind 
wliich  they  were  then  undergoing,  haptlxed  ,  .  .  for  the 
remission  of  sins— as  the  visible  seal  of  that  remission. 
For  the  promise— of  the  Holy  Ghost,  through  the  risen 
Saviour,  as  the  grand  blessing  of  the  new  covenant,  all 
afar  off— the  Gentiles,  as  Ephesians  2. 17.  But  "  to  the 
Jew  first."  "With  many  other  words  did  he  testify  and 
exhort— Thus  we  have  here  but  a  summary  of  Peter's 
discourse;  though  from  the  next  words  it  would  seem 
that  only  the  more  practical  parts,  the  home  appeals,  are 
omitted.  Save  yourselves  from  this  untotvard  gene- 
ration—as if  Peter  already  foresaw  the  hopeless  impeni- 
tence of  the  nation  at  large,  and  would  have  his  hearers 
hasten  in  for  themselves  and  secure  their  own  salvation. 
41-17.  BEAUTiFuii  Beginnings  of  the  Christian 
Church.  41-47.  They  that  gladly  received  liis  word 
•were  baptized- 'It  is  diflicult  to  say  how  3000  could  be 
baptized  in  one  day,  according  to  the  old  practice  of  a 
complete  submersion;  and  the  more  as  in  Jerusalem  there 
was  no  water  at  hand  pxcept  Kidron  and  a  few  pools. 
The  difliculty  can  only  be  removed  by  supposing  that  they 
already  employed  sprinkling,  or  baptized  in  houses  in 
large  vessels.  Formal  submersion  in  rivers,  or  larger 
quantities  of  water,  probably  took  place  only  where  the 
locality  conveniently  allowed  it.'  [Olshausen.]  the  same 
day  tliere  ^vere  added  to  the  Church  about  3000  souls — 
fitting  inauguration  of  the  new  kingdom,  as  an  economy 
of  the  Spirit !  continued  steadfastly  in — '  attended  con- 
stantly upon,'  the  apostles'  doctrine— or  '  teaching  ;' 
giving  themselves  up  to  the  instructions  which,  in  their 
raw  state,  would  be  indispensable  to  the  consolidation  of 
the  immense  multitude  suddenly  admitted  to  visible  dis- 
ciplesliip.  fellovrship- in  its  largest  sense,  breaking 
of  bread — not  certainly  in  the  Lord's  Supper  alone,  but 
rather  in  frugal  repasts  taken  together,  with  which  the 
Lord's  Supper  was  probably  conjoined  until  abuses  and 
persecution  led  to  the  discontinuance  of  the  common 
meal,  prayers — probably,  stated  seasons  of  it.  fear  came 
upon  every  soul — a  deep  awe  rested  upon  the  whole 
community,  all  that  believed  were  together,  and  had 
all  tilings  common,  &c.— (See  on  ch.  4.  34-37.)  daily  in 
the  temple — observing  the  hours  of  Jewish  worship — and 
breaking  bread  from  house  to  house — Rather,  *  at 
h.ora.^^  (margin),  i.e.,  in  private,  as  contrasted  with  their 
tejwpie- worship,  but  in  some  stated  place  or  places  of 
meeting,  eat  their  meat  with  gladness  ('exultation') 
and  singleness  of  heart)  praising  God — "  Go  thy  way, 
eat  thy  bread  with  joy,  and  drink  thy  wine  with  a  merry 
heart,  for  God  7iow  accepteth  thy  works^'  (Ecclesiastes  9.  7, 
Bee  also  on  ch.  8.  39).  having  favour  with  all  the  peo- 
ple— commending  themselves  by  their  lovely  demeanour 
to  the  admiration  of  all  who  observed  them.  And  the 
Lord— i.  e.,  Jesus,  as  the  glorified  Head  and  Ruler  of  the 
Church,  added— 'kept  adding;'  i.e.,  to  the  visible  com- 
munity of  believers, though  the  words  "to  the  Church" 
are  wanting,  in  the  most  ancient  MSS.  such  as  should 
b«  saved— Rather, '  the  saved,'  or  *  those  who  were  being 
176 


saved.'  '  The  young  Church  had  but  few  peculiarities  In 
its  outward  form,  or  even  In  its  doctrine;  the  single  dis- 
criminating principle  of  its  few  members  was  that  they 
all  recognized  the  crucified  Jesus  of  Nazareth  as  the 
Messiah.  This  confession  would  have  been  a  thing  of  no 
importance,  if  it  had  only  presented  itself  as  a  naked 
declaration,  and  would  never  in  such  a  case  have  been 
able  to  form  a  community  that  would  spread  Itself  over 
the  whole  Roman  empire.  It  acquired  its  value  only 
through  the  power  of  the  Holy  Ghost,  passing  from  the 
apostles  as  they  preached  to  the  hearers ;  for  He  brought 
the  confession  from  the  very  hearts  of  men  (1  Corinthians 
12. 3),  and  like  a  burning  flame  made  their  souls  glow  with 
love.  By  the  power  of  this  Spirit,  therefore,  we  behold 
the  first  Christians  not  only  in  a  state  of  active  fellow- 
ship, but  also  internally  changed:  the  narrow  views  of 
the  natural  man  are  broken  through;  they  have  their 
possessions  in  common,  and  they  regard  themselves  as 
one  family.'    [Olshausen.] 

CHAPTER  III. 
Ver.  1-26,  Peter  Heals  a  Lame  Man  at  the  Templb 
Gate— His  Address  to  the  Wondering  Multitude. 
1-11.  Peter  and  John— already  associated  by  their  Mas- 
ter, first  with  James  (Mark  1.29;  5.37;  9. 2),  then  by  them- 
selves (Luke  22.  8;  and  see  John  13.  23,  24),  Now  we  find 
them  constantly  together,  but  John  (yet  young)  only 
as  a  silent  actor,  went  up — 'were  going  up,'  were  on 
their  way,  a  certain  man  lame  from  his  mother's 
^vomb— and  now  "above  40  years  old"  (ch.  4.  22)— -was 
carried—'  was  wont  to  be  carried,'  Peter  fastening  his 
eyes  on  him  -with  John,  said,  Liook  on  us  ,  ,  ,  And  he 
gave  heed— that,  through  the  eye,  faith  might  be  aided 
in  its  birtli.  Silver  and  gold  have  I  none,  but  such  as  I 
have  give  I  thee,  &c.— What  a  lofty  superiority  breathes 
iu  these  words !  In  the  name  of  Jesus  of  Nazareth  rise 
up  and  -walk,  &c. — These  words,  uttered  with  supernat- 
ural power,  doubtless  begat  in  this  poor  man  the  faith 
that  sent  healing  virtue  through  his  diseased  members. 
And  he  took  .  ,  ,  and  lifted  him  up — precisely  what  his 
Lord  liaddone  to  his  own  mother-in-law  (Mark  1.  31).  his 
feet  (or  soles)  and  ankle-bones,  Ac- the  technical  lan- 
guage of  a  physician  (Colosslans  4. 14).  leaping  up,  stood . . . 
walked  ,  ,  ,  entered  the  temple  walking,  leaping,  and 
praising  God— Every  word  here  is  emphatic,  expressing 
the  perfection  of  the  cure,  as  v.  7  its  immediateness.  all 
tlie  people  sa-iv  him,  &c.— as  they  assembled  at  the  hour 
of  public  prayer,  In  the  temple  courts;  so  tVat  the  mira- 
cle had  the  utmost  publicity,  they  knevr  that  it  vras  he 
which  sat  for  alms,  &c. — (Cf.  John  9.  8,)  tlie  lame  man 
held,  dec. — This  is  nature,  all  the  people  ran  together 
nnto  them  in  the  porch,  &c.— How  vividly  do  these 
graphic  details  bring  the  whole  scene  before  us!  Thus 
was  Peter  again  furnished  with  a  vast  audience,  whose 
wonder  at  tlie  spectacle  of  the  healed  beggar  clinging  to 
his  benefactors  prepared  them  to  listen  with  reverence  to 
his  words.  13-16.  why  marvel  at  this?- For  miracles 
are  marvels  only  in  relation  to  the  limited  powers  of 
man.  as  though  by  our  own  povrer  or  holiness  we 
had  made  this  man  to  walk,  &c.— Neither  the  might 
nor  the  merit  of  the  cure  are  due  to  us,  mere  agents  of 
Him  whom  we  preach.  The  God  of  Abraham,  &c. — See 
on  ch.  2.  22,  3() — liath  glorified  his  Son  Jesus— rather, 
'  his  Servant  Jesus,'  as  the  same  word  is  rendered  in  Mat- 
thew 12, 18,  but  in  that  high  sense  in  which  Isaiah  applies 
it  always  to  Messiah  (Isaiah  42,1;  49,6;  52,13;  53.  II), 
When  '  Son'  is  intended  a  different  word  is  used,  whon» 
ye  delivered  up,  <fcc,— With  what  heroic  courage  does 
Peter  here  charge  his  auditors  with  the  heaviest  of  all 
conceivable  crimes,  and  with  what  terrific  strength  of 
language  are  these  charges  clothed !  killed  the  Prince 
of  Life— Glorious  paradox,  but  how  piercing  to  the  con- 
science of  the  auditors  !  His  name,  through  faitli  in  hia 
name,  liath  made  tikis  man  strong,  &c.— With  what  skill 
does  the  apostle  use  the  miracle  both  to  glorify  his 
ascended  Lord  and  bring  the  guilt  of  His  blood  more 
resistlessly   home  to  bis  audience!    17-91>   And  uodti 


Petals  Exhortation  to  the  People. 


ACTS  IV. 


Peter  and  John  before  the  Sanhedrim, 


brettiren,  &c.— Our  preacher,  like  his  Master,  "  will  not 
break  the  bruised  reed."  His  heaviest  charges  are 
prompted  by  love,  which  now  hastens  to  assuage  the 
wounds  it  was  necessary  to  inflict.  I -wot— or  'know.' 
tbrough.  ignorance  ye  did  it — (See  marginal  reference.) 
that  Clirist— The  best  MSS.  read,  'that  His  Christ'— 
should  suffer— The  doctrine  of  a  suffering  Messiah 
was  totally  at  variance  with  the  currentviews  of  tlie  Jew- 
ish Church,  and  hard  to  digest  even  by  the  Twelve,  up  to 
the  day  of  their  Lord's  resurrection.  Our  preacher  hira- 
eelf  revolted  at  it,  and  protested  against  it,  wlien  first  na- 
kedly announced,  for  which  he  received  a  teiTible  rebuke. 
Here  he  affirms  it  to  be  the  fundamental  truth  of  ancient 
prophecy  realized  unwittingly  by  the  Jews  themselves,  yet 
by  a  glorious  Divine  oi-dination.  How  great  a  change  had 
the  Pentecostal  Illumination  wrouglit  upon  his  vioAvs! 
wUen  tiie  times  of  refresliing  sliall  come — Rather,  'in 
order  that  the  times  of  refreshing  may  come  :'  that  long  pe- 
riod of  repose,  prosperity  and  joy,  whicli  all  the  prophets 
hold  forth  to  the  distracted  Cliurch  and  this  miserable 
world,  as  eventually  to  come,  and  which  is  here,  as  in  all 
the  prophets,  made  to  turn  upon  the  national  conversion  of 
Israel,  he  shall  send  Jesus  Christ,  &c. — Tlie  true  read- 
ing is,  'He  shall  send  your  predestinated  (or  foreordained) 
Messiah,  Jesus.'  until  the  times,  &c.— embracing  the 
whole  period  between  the  ascension  and  the  second  ad- 
vent of  Christ,  restitution  of  all  things— comprehend- 
ing, probably,  the  rectification  of  all  the  disorders  of  the 
fall.  !8!J-!J6.  a  prophet  like  unto  me — particularly  in  in- 
timacy of  communication  luith  God  (Numbers  12.  6-8),  and  as 
the  mediatorial  Head  of  a  new  order  of  things  (Hebrews  3. 2- 
6).  Peter  takes  it  for  granted  that,  in  the  light  of  all  he 
had  just  said,  it  would  be  seen  at  once  that  One  only  had 
any  claim,  to  be  that  Prophet.  Hinx  shall  ye  hear  in  all 
things,  &c.— This  part  of  the  prediction  is  emphatically 
added,  in  order  to  shut  up  the  audience  to  the  obedience 
of  faith,  on  pain  of  being  finally  "cut  off"  from  the  con- 
gregation of  the  righteous  (Psalm  1.  1).  foretold  of  these 
days— of  Messiah;  all  pointing  to  "the  time  of  reforma- 
tion" (Hebrews  9, 10),  though  with  more  or  less  distinct- 
ness, ye  are  tl»e  children  .  .  .  of  the  covenant — and  so 
the  natural  heirs  of  its  promises,  in  tliy  seed,  &c. — (See 
on  Galatians  3.  8,  &c.)  God  havijig  raised  up — not  from 
the  dead,  but  having  provided,  prepared,  and  given,  his 
Son  Jesus — '  His  Servant  Jesus'  (see  on  v.  13),  sent  him 
to  bless  you — lit.,  'sent  Him  blessing  you,'  as  if  laden 
with  blessing.  In  tuiiiing  away  every  one  of  you 
from  his  iniquities — q.  d.,  'Hitherto  we  have  all  been 
looking  too  much  for  a  Messiah  who  should  shed  out- 
ward blessings  upon  the  nation  generally,  and  through 
it  upon  the  world.  But  we  have  learnt  other  things, 
and  now  announce  to  you  that  the  great  blessing  with 
whicli  Messiah  has  come  laden  is  the  turning  away  of 
every  one  of  you  from  his  iniquities.  With  what  Divine 
skill  does  the  apostle,  founding  on  resistless  facts,  here 
drive  home  to  the  conscience  of  his  auditors  their  guilt  in 
crucifying  the  Lord  of  Glory ;  then  soothe  their  awakened 
minds  by  assurances  of  forgiveness  on  turning  to  the 
Lord,  and  a  glorious  future  as  soon  as  tliis  shall  come  to 
pass,  to  terminate  with  the  Personal  Ileturn  of  Clirist 
from  the  heavens  whither  He  has  ascended;  ending  all 
witli  warnings,  from  their  own  Scriptures,  to  submit  to 
Him  if  they  would  not  perish,  and  calls  to  receive  from 
Him  tlie  blessings  of  salvation. 

CHAPTER    IV. 

Vcr.  1-13.  Peter  and  John  before  the  Sanhedrim. 
1-13.  the  captain  (of  the  Levitical  guard)  of  the  tem- 
ple—annoyed  at  the  disturbance  created  around  it.  and 
tlic  Sadducecs-who  "say  that  there  is  no  resurrection" 
(ch.  2;J.  8),  irritated  at  the  apostles  "preaching  through 
(rather,  'in')  Jesus  the  resurrection  from  the  dead;"  for 
the  resurrection  of  Christ,  if  a  fact,  eflectually  overthrew 
the  Sadducean  doctrine,  tlie  number  of  tlie  men— Or 
'males,'  exclusive  of  women;  though  tlic  word  some- 
times includes  both,  about  five  thousand— And  this 
lu  Jerusalem,  where  the  means  of  detecting  the  impos- 
69     . 


ture  or  crushing  the  fanaticism,  if  such  it  had  been,  were 
within  every  one's  reach,  and  where  there  was  every 
inducement  to  sift  it  to  the  bottom,  their  rulers,  &c.— 
This  was  a  regular  meeting  of  the  Sanhedrim  (see  on 
Matthew  2.  -1).  Annas  .  .  .  and  Caiaphas— (See  on  Luke 
3.  2.)  Joliii  and  Alexander— Of  whom  nothing  is  known. 
by  -what  power  or  .  .  .  name  have  ye  done  this— 
thus  admitting  the  reality  of  the  miracle,  wliich  after- 
wards tliey  confess  themselves  unable  to  deny  (v.  10). 
then  Peter,  tilled  VFith  the  Holy  Ghost,  said— (See  Mark 
13. 11 ;  Luke  21. 15.)  be  it  knowm  unto  you  .  .  .  and  to  all 
the  people  of  Israel— As  if  emitting  a  formal  judicial 
testimony  to  the  entire  nation  through  its  rulers  now  con- 
vened,   by  the  name  of  Jesus,  &c. — (See  on  ch.  3.  13,  <fec.) 

even  by  him  dotli  tills  man  stand  before  you  whole 

for  from  v.  14  it  appears  that  the  healed  man  was  at  that 
moment  before  their  eyes.  Tliis  is  the  stone  >vhich  -was 
set  at  naught  of  you  builders,  Ac— This  application  of 
Psalm  118.  22,  already  made  by  our  Lord  Himself  before 
some  of  the  same  "  builders  "  (Matthew  21.  42),  is  here  re- 
peated with  peculiar  propriety  after  the  deed  of  rejection 
had  been  consummated,  and  the  rejected  One  had,  by  His 
exaltation  to  the  right  hand  of  the  Majesty  on  high,  be- 
come "  the  head  of  the  corner."  neither  Is  there  salva- 
tion in  any  otlier  %  for  there  is  none  other  name  under 
heaven  given  among  men  -wliereby  ^ve  must  be  saved 
—How  sublimely  does  the  apostle,  in  these  closing  words, 
shut  up  these  rulers  of  Israel  to  Jesus  for  salvation,  and 
in  what  universal  and  emphatic  terms  does  he  hold  up 
his  Lord  as  the  one  Hope  of  men !  13-17.  perceived  that 
they  -^vere  unlearned  and  ignorant  men  —  i.e.,  unin- 
structed  in  the  learning  of  the  Jewish  schools,  and  of  the 
common  sort ;  men  in  private  life,  untrained  to  teaching. 
took  knowledge  of  tliem  that  they  had  been  with 
Jesus— Recognized  them  as  having  been  in  His  company; 
remembering  possibly,  that  they  had  seen  them  with  Him 
[Meyer,  Bloomfield,  Alford]  ;  but,  more  probably,  per- 
ceiving in  their  whole  bearing  what  identified  them  with 
Jesus :  q.  d.,  '  We  thought  we  had  got  rid  of  Him  ;  but  lo ! 
He  reappears  in  these  men,  and  all  that  troubled  us  in  the 
Nazarene  Himself  has  yet  to  be  put  down  in  these  His 
disciples.'  What  a  testimony  to  these  primitive  wit- 
nesses !  Would  that  the  same  could  be  said  of  their  suc- 
cessors !  a  notable  miracle  .  .  .  done  by  them  is  man- 
ifest to  all  in  Jerusalem  ;  and  we  cannot  deny  it- And 
why  should  ye  wish  to  deny  it,  O  ye  rulers,  but  that  ye 
hate  the  light,  and  will  not  come  to  the  light  lest  your 
deeds  should  be  reproved  ?  But  that  It  spread  no  further 
...  let  us  straitly  (strictly)  threaten  .  .  .  that  tliey 
speak  hencefortli  to  no  man  in  this  name— Impotent 
device!  Little  knew  they  the  fire  that  was  burning  in 
the  bones  of  those  hei-oic  disciples.  18-33.  "Whether  It  be 
right  .  .  .  to  hearken  to  you  more  than  .  .  .  God,  judge 
ye.  For  we  cannot  but  speak  the  things  'whicli  we 
have  seen  and  heard— There  is  here  a  wonderful  union 
of  sober,  respectful  appeal  to  the  better  reason  of  their 
judges,  and  calm,  deep  determination  to  abide  the  con- 
sequences of  a  constrained  testimony,  which  betokens  a 
power  above  their  own  resting  upon  them,  according  to 
promise,  finding  nothing  how  they  might  punish 
them,  because  of  the  people — Not  at  a  loss  lor  a  pretext, 
but  at  a  loss  how  to  do  it  so  as  not  to  rouse  the  opposition 
of  the  people.  ^ 

23-37.     Peter  and  John,  disuissed  from  the  San- 
hedrim, REPORT   the  proceedings   TO  TIIE  ASSEMBLED 

Disciples— They  engage  in  pray'er— The  astonish- 
ing Answer  and  Results.  33-30.  being  let  go,  they 
■*vent  to  their  own  company — Observe  the  two  opposite 
classes,  representing  the  two  Interests  which*  were  about 
to  come  into  deadly  conflict,  they  lifted  up  their  voice 
— the  assembled  disciples,  on  hearing  Peter's  report,  witk 
one  accord— the  breasts  of  all  present  echoing  every  word 
of  this  sublime  prayer.  Lord— See  on  Luke  2. 29.  Applied 
to  God,  the  term  expresses  absolute  authority.  Go<l, 
wrhlcli  hast  made  heaven  and  e«rth — against  whom, 
therefore,  all  creatures  are  powerless,  by  the  mouth  of 
David— to  whom  the  Jews  ascribed  the  2d  Psalm,  though 
anonymous;  and  interna]  evidence  confirms  it.    David's 

177 


The  Death  of  Ananias  and  Suppldra. 


ACTS  V. 


The  Progress  of  the  New  Caiise,  ett. 


"spirit"  sees  "witli  astonishment  "the  heathen,  the  peo- 
ples, the  kings  and  princes  of  tlie  earth,''  in  deadly  com- 
bination against  the  sway  of  Jehovnli  and  his  Anointed 
(his  Messiali,  or  Christ),  and  asks  "wliy  "  it  is.  Tliis  fierce 
confederacy  our  praying  disciples  see  in  full  operation,  in 
the  "gathering  together  of  Herod  and  Pilate,  the  Gentiles 
(the  Roman  authority),  and  the  people  of  Israel,  against 
God's  holy  Child  ('Servant')  Jesus"  (see  on  ch.  3. 13).  The 
best  ancient  copies  read,  after  "  were  gathered  together," 
'm  this  city,''  which  probably  answers  to  "upon  my  holy 
hill  of  Zion,"  in  the  Psalm,  thy  IirikI  and  thy  counsel 
determined  ...  to  be  done—;,  e.,  "thy  counsel"  deter- 
mined to  be  done  "by  thy  hand."  no-\v,  Lord,  IjeUold 
tJielrtUreatenings— Recognizing  in  the  threatenings  of 
the  Sanhedrim  a  declaration  of  war  by  the  combined 
powers  of  the  world  against  their  infant  cause,  they  seek 
not  enthusiastically  to  hide  from  themselves  its  critical 
position,  but  calmly  ask  the  Lord  of  heaven  and  earth  to 
"  look  upon  their  threatenings."  that  ivith  all  hold- 
iieiss  they  may  speak  thy  -ivortl— Rising  above  self,  they 
ask  only  fearless  courage  to  testify  for  their  Master,  and 
Divine  attestation  to  their  testimony  by  miracles  of  heal- 
ing, &c.,  in  His  name.  31-37.  place  -svas  shalteji —Glo- 
rious token  of  the  commotion  which  the  Gospel  was  to 
make  (ch.  17.  6;  cf.  16.26),  and  the  overthrow  of  all  op- 
posing powers  in  whicli  this  was  to  issue .  they  \vere  all 
iilled  ^vjtlx  the  Holy  Ghost,  and  spalic,  Ac— The  Spirit 
rested  upon  the  entire  community,  first,  in  the  very 
way  they  had  asked,  so  that  they  "spake  the  word 
with  boldness"  (u.  29,  31);  next,  in  melting  down  all 
selfisliness,  and  al)Sorbing  even  the  feeling  of  indi- 
viduality in  an  intense  and  glowing  realization  of 
Christian  unity.  The  community  of  goods  was  but 
an  outward  expression  of  this,  and  natural  in  such  cir- 
cumstances, -^vlth  great  po-tver—efTect  on  men's  minds. 
great  grace  was  upon  them  all — The  grace  of  God  copi- 
ously rested  on  the  whole  community,  laid  ...  at  the 
apostles'  feet— sitting,  it  may  be,  above  the  rest.  But  the 
expression  may  be  merely  derived  from  tliat  practice, 
and  here  meant  figuratively.  Joscs,  &c.— Tiiis  is  specified 
merely  as  an  eminent  example  of  tliat  spirit  of  generous 
sacrifice  which  pervaded  all.  son  of  consolation— no 
doubt  so  sarnamed  from  the  cliaracter  of  his  ministry,  a 
Levlte— who,  thougli  as  a  tril)C  having  no  inheritance, 
miglit  and  did  acquire  property  as  individuals  (Deuter- 
onomy 18.  8).  Cyijrns- a  well-known  island  in  the  Med- 
iterranean. 

CHAPTER  V. 
Ver.  1-11.  Ananias  and  Sapphira.  'The  first  trace 
of  a  shade  upon  the  bright  form  of  the  young  Cliurch. 
Probably  among  the  new  Christians  a  kind  of  holy  rivalry 
had  sprung  up,  every  one  eager  to  place  his  means  at  the 
disposal  of  the  apostles.  [Olsiiausen.]  Thus  might  the 
new-born  zeal  of  some  outrun  their  abiding  principle, 
while  others  might  be  tempted  to  seek  credit  for  a  liber- 
ality which  was  not  in  their  cliaracter.  3.  his  ivife  kept 
back  part  of  the  price,  also  being  pri-\'5'  to  it — The  cool- 
ness with  which  they  planned  the  deception  aggravated 
the  guilt  of  this  couple,  brought  a  certain  part- pre- 
tending it  to  be  the  whole  proceeds  of  thesale.  3-G.  ^vhy 
halh  Sataji  tilled  (i.  e.,  why  hast  thou  suffered  him  to  fill) 
tliine  lieart,  etc. — so  criminally  entertaining  his  sugges- 
tion? Cf.  11.4.  "Why  hast  thou  conceived  this  tiling  in 
thine  heart?"  and  see  Joiin  13.  2,  27.  to  lie  to  the  Holy 
Ghost— to  men  under  His  supernatural  illumination. 
■\vlilles  it  remained,  %vas  it  not  thine  OM^n  I  and  after 
it  was  sold,  ^vas  it  not  in  thine  OM'n  power  T — from 
■which  we  see  how  purely  voluntary  were  all  these  sacri- 
fices for  the  support  of  the  infant  community,  not  to 
men  bnt  God— to  men  so  entirely  the  instruments  of  the 
directing  Spirit  that  the  lie  was  rather  told  to  Him :  lan- 
guage clearly  implying  both  the  distinct  personaJiiy  and 
the  proper  divinity  of  the  Holy  Ghost.  Ananias  .  ,  .  gave 
Mi>  the  ghost  .  .  .  great  fear  came  on  hII  that  heard 
these  tiangs— on  those  without  the  Christian  circle  ;  who, 
Instead  of  disparaging  the  followers  of  the  Lord  Jesus,  as 
they  might  otherwise  have  done  on  the  discovery  of  such 
178 


hypocrisy,  were  awed  at  the  manifest  presence  of  Divinity 
amongst  them,  and  the  mysterious  power  of  tlirowing  off 
such  corrupt  matter  whicli  rested  upon  the  young  Church. 
tSic  young  men— some  of  the  younger  and  more  active 
members  of  the  Church,  not  as  office-bearers,  nor  coming 
forward  now  for  the  first  time,  but  wlio  probably  had 
already  volunteered  their  services  in  making  subordi- 
nate arrangements.  In  every  thriving  Christian  com- 
munity such  volunteers  may  be  expected,  and  will  be 
found  eminently  useful.  7-11.  tell  me  -whether  ye  sold 
the  land  for  so  much — naming  the  sum.  ho-\v  is  it  that 
yc  have  agreed  together — See  on  v.  2.  to  tempt  tlie 
Spirit— <j-^  whether  they  could  escape  detection  by  that 
omniscient  Spirit  of  wliose  supernatural  presence  with. 
the  apostles  they  had  had  such  full  evidence,  feet  of 
them  tliat  buried  tliy  Iiusband  are  at  the  door — How 
awfully  graphic!  buried  her  by  her  husband  —  The 
later  Jews  buried  before  sunset  of  the  day  of  death. 
great  fear  on  all  the  Church,  &c.— This  effect  on  the 
Christian  community  itself  was  the  chief  design  of  so 
startling  a  judgment;  which  had  its  counterpart,  as  the 
sin  itself  had,  in  Achan  (Joshua  7.),  while  the  ti7ne—at  the 
commencement  of  a  new  career — was  similar. 
12-26.    The  progkess  of  the  new  cause  leads  to  the 

ARREST  OF  THE  APOSTLES— THEY  ARE  MIRACULOUSLY  DE- 
LIVERED FROM  PRISON,  RESUME  THEIR  TEACHING,  BUT 
ALLO^W  THEMSELVES  TO  BE  CONDUCTED  BEFORE  THE  SAN- 
HEDRIM. 13.  Solomon's  Porcli— See  on  Jolm  10.  23.  13- 
10.  of  the  rest  durst  no  man  join  himself,  &c.— of  the 
unconverted  none  ventured,  after  what  had  taken  place, 
to  profess  discipleship;  but  yet  their  numbers  continually 
increased,  into  the  streets—'  in  every  street.'  in  beds 
and  couclies— The  words  denote  the  softer  couches  of  the 
rich  and  the  meaner  cribs  of  the  poor.  [Bengel.]  shadoAV 
of  Peter  migbt  oversliado^v  some  of  tliem — Cf.  cli.  19. 
12;  Luke  8.46.  So  Elisha.  Now  the  predicted  greatness 
of  Peter  (Mattliew  16.  18),  as  the  directing  spirit  of  the 
earliest  Churcli,  was  at  its  height.  17-33.  sect  of  the 
Sadducecs— See  on  ch.  4.  2  for  tlie  reason  why  this  is  speci- 
fied, by  night — the  same  night,  all  the  -words  of  this 
life — Beautiful  expression  for  that  Life  in  the  Risen  One 
which  was  the  burden  of  their  preacliing!  entered  Into 
the  temple,  &c.— How  self-possessed !  the  indwelling 
Spirit  raising  them  above  fear,  called  .  .  .  all  the  sen- 
ate, &c.— an  unusually  general  convention,  though  hastily 
summoned,  tlie  prison  shiiit  .  ,  .  keepers  before  tlie 
doors,  but  .  .  .  no  man  -»vithin — the  reverse  of  the  mir- 
acle in  cli.  16.  26;  a  similar  contrast  to  that  of  the  nets  at 
the  iniraculous  draughts  of  fishes  (Luke  5.  6;  and  John  21. 
11).  34r-36.  tliey  doubted— 'were  in  perplexity.'  -witli- 
out  violence,  for  they  feared,  &c. — hardened  ecclesi- 
astics, all  unawed  by  the  miraculous  tokens  of  God's 
presence  with  the  apostles,  and  the  fear  of  the  mob  only 
before  their  eyes ! 

27-42.  Second  appearance  and  testimony  before 
THE  Sanhedrim— Its  rage  calmed  by  Gamaliel- 
Being  dismissed,  they  DEPART  REJOICING,  AND  CON- 
TINUE THEIR  PREACHING.  37,  38.  ye  have  filled  Jeru- 
salem -with  your  doctrine— noble  testimony  to  the  suc- 
cess of  their  preaching,  and  (for  the  reason  mentioned  on 
ch.  4. 4)  to  tlie  truth  of  tlieir  testimony,  from  reluctant  lips ! 
intend  to  bring  this  man's  blood  upon  us— They  avoid 
naming  Him  wliom  Peter  gloried  in  holding  up.  [Ben- 
gel.]  In  speaking  thus,  thej'  seem  to  betray  a  disagree- 
able recollection  of  their  own  recent  imprecation,  "His 
blood  be  upon  us,"  &c.  (Matthew  27. 25),  and  of  the  traitor's 
words  as  he  threw  down  the  money,  "  I  have  sinned  in 
that  I  have  betrayed  innocent  blood"  (Matthew  27.  4), 
39,  30.  Then  Peter,  &c.— See  on  ch.  2.  22,  and  on  ch.  3.  13, 
&c.  31.  Prince  and  Saviour — the  one  word  expressing 
that  i2o2/a«.i/ which  all  Israel  looked  for  in  Messiah^  the 
other  the  Saving  character  of  it  which  they  had  utterly 
lost  sight  of.  Each  of  these  features  in  our  Lord's  work 
enters  into  the  other,  and  both  make  one  glorious  whole 
(cf.  ch.  3.15;  Hebrews  2.10).  to  give — dispensing  as  'a 
Prince."  repentance  and  remission  of  sins — as  "a  Sa- 
viour;'.' 'repentance'  embracing  all  that  change  which 
issues  In  the  faith  which  secures  '  forgiveness'  (cf  cli.  2, 


The  First  Election  of  Deacons. 


ACTS  VI,  VII. 


Stephen  Arraigned  before  the  Sanhcdri^n. 


S8;  20.  21).  How  gloriously  is  Christ  hero  exhibited ;  not, 
as  in  otlier  places,  as  the  Medium,  but  as  the  Dispenser  of 
all  spiritual  blessings!  33,  33.  we  are  -^vitiicsses  .  .  . 
and  tlie  Holy  Ghost— they  as  competent  huma7i  wit- 
nesses to  facts,  and  the  Holy  Ghost  as  attesting  tlieni  by 
cndeniable  miracles,  cut  to  the  heart  and  took  ('  were 
taking')  couMsel  to  slay  them— How  different  this  feel- 
ing and  the  effect  of  it  from  tljat  "  pricliing  of  the  heart" 
which  drew  from  tlie  first  converts  on  tlie  day  of  Pente- 
cost tlie  cry,  "Men  and  bretliren,  what  sliall  we  do?"  (eli. 
2.  37).  The  Avords  used  in  the  two  places  are  strikingly 
different.  34.  then  stood  up  .  .  .  Gamaliel— in  all  prob- 
ability one  of  that  name  celebrated  in  the  Jewisli  writ- 
ings for  his  wisdom,  tlie  son  of  Simeon  (possibly  the  same 
who  took  the  infant  Saviour  in  his  arms,  Luke  2.  25,  &c.), 
and  grandson  of  Hillel,  another  celebrated  rabbi.  He 
died  eighteen  years  before  the  destruction  of  Jerusalem. 
[LiGHTFOOT.]  35-39.  Thcudas  —  not  the  same  with  a 
deceiver  of  that  name  whom  Josephus  mentions  as  head- 
ing an  insurrection  some  twelve  years  after  tills  [Anti- 
quities,  20.  5.  1],  but  some  other  of  whom,  he  makes  no 
mention.  Such  insurrections  were  frequent.  Judas  of 
Galilee — See  on  Luke  2.  2,  and  13.  1-3.  [Josephus,  Anti- 
quities, 13.  1.  1.]  if  of  men,  it  ivill  come  to  nauglit,  &c. 
— This  neutral  policy  was  true  wisdom,  in  the  then  temper 
of  tlie  council.  But  individual  neutrality  is  hostility  to 
Christ,  as  Himself  teaches  (Luke  11.23).  4:0-43.  heateu 
them- for  disobeying  their  orders  (cf.  Luke  23.  16).  de- 
parted rejoicing  that  they  %vere  counted  -worthy  to 
suffer  shame  for  His  name — '  tliought  worthy  by  God  to 
be  dishonoured  by  man'  (Matthew  5. 12;  1  Peter  4.  14, 10). 
[Webstek  and  Wilkinson.]  This  was  their  first  taste  of 
persecution,  and  it  felt  sweet  for  His  sake  whose  disciples 
tliey  were,  in  every  house — or  '  in  private.'  See  on  cli.  2. 
46.  ceased  not  to  ijreacli  Jesus  Christ, — i.  e.,  Jesus  (to  be 
the)  Christ. 

CHAPTER    VI, 

Ver.  1-7.  First  Election  OF  Deacons.  1.  the  Grecians 
— the  Greek-speaking  Jews, «iostly  born  in  the  provinces. 
the  Ilehre-jvs- those  Jews  born  in  Palestine  who  used 
their  native  tongue,  and  were  wont  to  look  down  on  the 
"  Grecians"  as  an  inferior  class,  -ivcre  neglected — '  over- 
looked' bj'  tliose  whom  the  apostles  employed,  and  who 
were  probably  of  the  Hebrew  class,  as  being  the  most 
numerous.  The  cornp'aint  was  in  all  likelihood  well 
founded,  though  we  cannot  suspect  the  distributors  of  in- 
tentional partiality.  'It  was  really  just  an  emulation  of 
love,  each  party  wishing  to  liave  their  own  poor  taken 
care  of  in  the  best  manner.'  [Olshausen.]  the  daily 
ministration — the  dailj' distribution  of  alms  or  of  food, 
probably  the  latter.  3-4.  tlie  multitude  —  the  general 
body  of  the  disciples.  It  is  not  reason — Tlie  word  ex- 
presses dislike;  q.  d.,  'We  cannot  submit.'  to  leave  the 
AVord  of  God— to  liave  our  time  and  attention  withdrawn 
from  preaching;  which,  it  thus  appears,  they  regarded  as 
their  primary  duty,  to  serve  tables— oversee  the  distri- 
bution of  provisions,  look  ye  out  (from)  among  you — 
t.  e.,  ye  "  the  multitude"  from  amongst  yourselves,  seven 
men  of  honest  report — good  reputation  (ch.  10.  22;  1 
Timothy  3.  7).  full  of  tlie  Holy  Ghost— not  full  of  mi- 
raculous gifts,  whlcli  would  have  been  no  qualification 
for  the  duties  required,  but  spiritually  (jifted ;  although  on 
two  of  them  miraculous  power  did  rest,  and  -tvlsdom- 
discretion,  aptitude  for  practical  business,  xvhom  avc 
■nay  appoint— for  while  the  election  was  vested  in  the 
Christian  people,  the  appointment  lay  with  the  apostles, 
as  spiritual  rulers,  ^vc  will  give  ourselves  to  iirayer- 
public  prayer,  as  along  with  preacliing  their  great  work. 
Stephen,  Ac— As  this  and  the  following  names  are  all 
Greek,  It  Is  likely  they  were  all  of  the  "  Grecian"  class, 
which  would  effectually  restore  mutual  confidence,  when 
they  had  prayed,  they  laid  their  hands  on  them— the 
one  proclaiming  that  all  ofBcial  gifts  flowed  from  the 
Church's  glorifled  Head,  the  other  symbolizing  the  com- 
munication of  these  to  the  chosen  oflice-bearers  through 
the  recognized  channels,  -^vortl  of  God  increased  .  .  . 
dUcIplea  multiplied  In  Jerusalem  greatly— prosperity 


crowning  the  beautiful  spirit  which  reigned  in  this 
mother-community,  a  great  company  of  the  priests 
-were  obedient,  &c.— This  was  tlie  crowning  triunipli  of 
the  Gospel,  whose  peaceful  prosperity  was  now  at  its 
greatest  height.  After  Stephen's  teaching  and  trial  made 
it  clear  that  sacerdotal  interests  could  not  stand  witli  the 
Gospel,  such  priestly  accessions  became  rare  indeed. 
Note  (1.)  how  easily  misunderstandings  may  arise  among 
the  most  loving  and  devoted  followers  of  the  Lord  Jesus: 
but  (2.)  How  quickly  and  effectually  such  misunderstand- 
ings may  be  healed,  where  honest  intentions,  love  and 
wisdom  reign  :  (3.)  AVhat  a  beautiful  model  for  imitation 
is  furnished  by  the  class  here  complained  of,  who,  though 
themselves  the  majority,  chose  tlie  new  office-bearers 
from  amongst  the  complaining  minority !  (4.)  How  supe- 
rior to  the  lust  of  power  do  the  apostles  here  show  them- 
selves to  be,  in  not  only  divesting  tliemselves  of  the  im- 
mediate superintendence  of  temporal  affairs  in  the 
Christian  community,  but  giving  the  choice  of  those  who 
were  to  be  entrusted  with  it  to  the  disciples  at  large !  (5.) 
How  little  of  formal  organization  did  the  apostles  give  to 
the  Churcli  at  first,  and  wlien  an  emergency  arose  wliich 
demanded  something  more,  how  entirely  was  the  remedy 
suggested  by  the  reason  of  the  thing!  (6.)  Though  the 
new  office-bearers  are  not  expressly  called  Deacons  here, 
it  is  universally  admitted  that  this  was  the  first  institu- 
tion of  tliat  order  in  the  Church ;  the  success  of  the  expe- 
dient securing  its  permanency,  and  the  qualifications  for 
"theofflceof  a  Deacon"  being  laid  down  in  one  of  the 
apostolical  Epistles  immediately  after  those  of  "  a  Bishop" 
(1  Timothy  3.  8-13.) 

8-15.  Stephen  Arraigned  before  the  Sanhedrim. 
3.  And  Steplien,  &c.— The  foregoing  narrative  seems  to  be 
only  an  introduction  to  what  follows,  full  of  faith— 
Rather, '  of  grace,'  as  the  best  MSS.  read.  9, 10.  synagogue 
of  the  Iiibertines— Jewish  freedmen;  manumitted  Ro- 
man captives,  or  the  children  of  such,  e.xpelled  from  Rome 
(as  appears  from  Josephus  and  Tacitus),  and  now  residing 
at  Jerusalem.  Cyrenians— Jewsof  Cyreiie,  in  Libya,  on  the 
coast  of  Africa,  them  of  Cilicia — amongst  whom  may 
have  been  Saul  of  Tarsus  (ch.  7.  5S;  21.  39).  and  of  Asia- 
See  on  ch.  16.  6.  not  able  to  resist  the  ^visdom  and  the 
spirit  by  which  lie  spaUe— What  lie  said,  and  the  power 
witli  which  he  spake  it,  were  alike  resistless.  11-14. 
blasphemous  -words  against  Moses — doubtless  referring 
to  the  impending  disappearance  of  tlie  whole  Mosaic 
system,  and  against  God — This  must  refer  to  the  su- 
preme dignity  and  authority  which  lie  claimed  for  Christ, 
as  ttie  head  of  that  new  economy  wjiich  was  so  speedily 
to  supersede  the  old  (cf.  ch.  7.  56,  59,  00).  15.  as  the  face 
of  an  angel — a  play  of  supernatural  radiance  attesting  to 
all  who  beheld  his  countenance  tlie  divine  calm  of  the 
spirit  within. 

CHAPTER   VII. 

Ver.  1-60.  Defence  and  Martyrdom  of  Stephen.  In 
this  long  defence  Stephen  takes  a  much  wider  range,  and 
goes  less  directly  into  the  point  raised  by  his  accusers, 
than  we  should  have  expected.  His  object  seems  to  have 
been  to  shov/  (1)  that  so  far  from  disparaging,  he  deeply 
reverenced,  and  was  intimately  conversant  with,  the 
whole  history  of  tlie  ancient  economj- ;  and  (2)  that  in  re- 
sisting the  erection  of  the  Gospel  kingdom  they  were  but 
treading  in  their  fatliers'  footsteps,  the  whole  history  of 
their  nation  being  little  else  than  one  continued  misap- 
prehension of  God's  high  designs  towards  fallen  man  and 
rebellion  against  them.  1-5.  The  God  of  glory— A  mag- 
nificent appellation,  fitted  at  the  very  outset  to  rivet  the 
devout  attention  of  his  audience;  denoting  not  that 
visible  glory  which  attended  many  of  the  Divine  mani- 
festations, but  the  glory  of  those  manifestations  tliem- 
selves, of  which  this  was  regarded  by  every  Jew  as  the 
fundamental  one.  It  is  the  glory  of  absolutely  free  grac(>. 
appeared  unto  our  father  Abraham  before  he  dwelt 
In  Charran,  and  said,  &c.— Though  this  first  call  is  not 
expressly  recorded  in  Genesis,  it  is  clearly  inii)lied  in 
Genesis  15.7  and  Nehemiah  9.7;  and  the  Jewish  writers 
speak  the  same  language,    -when  his  father  waa  dead, 

179 


Stephen's  Defence  against  his  Accusers. 


ACTS  VII. 


His  Denunciation  of  his  Judges. 


he  removed  into  this  land— Though  Abraliam  was  ia 
Canaan  before  Terah's  death,  his  settlement  in  it  as  the 
land  of  promise  is  here  said  to  be  after  it,  as  being  in  no 
way  dependent  on  the  family  movement,  but  a  transac- 
tion purely  between  Jehovah  and  Abraham  himself,  6- 
8.  four  Iiundred  years— using  round  numbers,  as  in 
Genesis  15.  13,  16  (see  on  Galatlans  3.  17).  after  tUnt  sHall 
they  come  forth,  and  serve  me  In  this  place — Here  the 
promise  to  Abraham  (Genesis  15.  16),  and  that  to  Moses 
(Exodus  3.  12),  are  combined ;  Stephen's  object  being 
merely  to  give  a  rapid  summary  of  the  leading  facts. 
the  covenant  of  circumcision — i.  e.,  tlie  covenant  of 
which  circumcision  was  the  token,  and  so — i.  e.,  ac- 
cording to  the  terms  of  this  covenant,  on  which  Paul 
reasons  (Galatians  3).  the  t-»velve  patriarchs — so  called 
as  the  founders  of  the  twelve  tribes  of  Israel.  9-16.  the 
patriarchs,  moved  -with  envy,  sold  Josepli  into  Kgypt, 
tout  God  was  with  him— Here  Stephen  gives  his  first  ex- 
ample of  Israel's  opposition  to  God's  purposes,  in  spite  of 
which  and  by  means  of  ivhich  those  purposes  were  accom- 
plished, threescore  and  fifteen  souls — according  to  the 
Septuagint  version  of  Genesis  16.  27,  which  Stephen  fol- 
lows, including  the  five  children  and  grandchildren  of 
Joseph's  two  sons.  But  -ivhen  (rather  'as')  the  tijne  of 
the  promise— i.  e.,  for  its  fulfilment,  the  people  grew 
and  multiplied  in  Egypt— For  more  than  200  years  they 
amounted  to  no  more  than  seventy-five  souls;  how  pro- 
digious, then,  must  have  been  tlieir  multiplication  during 
the  latter  two  centuries,  when  600,000  men,  fit  for  war, 
besides  women  and  children,  left  Egypt!  20-33.  In 
ivhich  time — of  deepest  depression.  Moses  -was  born — 
the  destined  deliverer,  exceeding  fair — lit.,  'fair  to  God' 
{Margin),  or,  perhaps,  divinely  'fair'  (see  on  Hebrews  11. 
23).  mighty  in  ivord— Though  defective  in  utterance 
(Exodus  4. 10),  his  recorded  speeches  fully  bear  out  what  is 
here  said,  and  deed— Referring  probably  to  unrecorded 
circumstances  In  his  early  life.  If  we  are  to  believe  Jo- 
6EPHUS,  his  ability  was  acknowledged  ere  he  left  Egj-pt. 
23-'^7.  In  verses  23,  .30,  and  36,  the  life  of  Moses  is  repre- 
sented as  embracing  three  periods,  of  forty  years  each; 
the  Jewish  writers  say  the  same ;  and  though  this  is  not 
expressly  stated  in  the  Old  Testament,  his  age  at  death, 
120  years  (Deuteronomy  34.  7),  agrees  with  it.  it  came  into 
his  heart  to  visit  his  brethren — his  heart  yearning  with 
love  to  them  as  God's  chosen  people,  and  heaving  with 
the  consciousness  of  a  Divine  vocation  to  set  tliera  free. 
avenged  him  that  wsxs  oppressed,  and  smote  the  Egyp- 
tian-going farther  in  the  heat  of  his  indignation  than 
he  probably  intended.  For  he  supposed  his  brethren 
would  have  understood,  &c. — and  perhaps  imagined 
tliis  a  suitable  occasion  for  rousing  and  rallying  them 
under  him  as  their  leader;  thus  anticipating  his  work, 
juid  so  running  unsent.  but  they  understood  not — 
Reckoning  on  a  spirit  in  them  congenial  with  his  own,  he 
had  the  mortification  to  find  it  far  otlierwise.  This  fur- 
nishes to  Stephen  another  example  of  Israel's  slowness  to 
apprehend  and  fall  in  with  the  Divine  purposes  of  Imxt.  next 
day  he  showed  himself  unto  them  as  tliejr  «ti-ove — 
Here,  not  an  Israelite  and  an  Egyptian,  but  two  parties  in 
Israel  itself,  are  in  collision  with  each  other;  Mosbh,  grieved 
at  tlie  spectacle,  interposes  as  a  mediator;  but  his  inter- 
ference, as  unauthorized,  is  resented  by  the  party  in  the 
wrong,  whom  Stephen  identifies  with  the  mass  of  the  nation  {v. 
35),  just  as  Messiah's  own  interposition  had  been  spurned. 
2^,  39.  IVilt  thou  kill  me,  as  thou  didst  the  Egyp- 
tian yesterday  1— Moses  had  thought  tl>e  deed  unseen 
(Exodus  2. 12),  but  it  now  appeared  he  was  mistaken. 
Then  fled  Moses,  &c.— for  "when  Pharaoh  heard  this 
thing  he  sought  to  slay  Moses"  (Exodus  2. 15).  30-34. 
an  angel  of  the  Lord— Rather,  'the  Angel'  of  the  cov- 
enant, who  immediately  calls  himself  Jehovah  (cf.  v. 
3S).  35-41.  Tills  Moses  whom  they  refused,  saying, 
"W^lio  made  thee  a  ruler  and  a  Judge,  &c.— Here,  again, 
"  the  stone  tvhich  the  builders  refused  is  made  the  head  of  the 
corner"  (Psalm  118.  22).  This  is  that  Moses  which  said 
...  A  prophet  ,  .  .  him  shall  ye  hear— This  is  quoted  to 
remind  his  Moses-worshipping  audience  of  the  grand  tes- 
,timony  of  their  faithful  lawgiver,  that  himself  was  not  the 
180 


last  and  proper  object  of  the  ChurcJi' s  faith,  but  only  a  humble 
precursor  and  small  model  of  Iliin  to  whom  their  absolute  sub- 
mission  was  due.  in  the  Church — the  collective  body  of 
God's  chosen  people;  hence  used  to  denote  the  whole 
body  of  the  faithful  under  the  Gospel,  or  particular  sec- 
tions of  them,  this  is  he  that  tvaa  in  the  Church  in  tlie 
Avildemess,  ■with  the  angel  .  .  .  and  with  our  father* 
—alike  near  to  the  Angel  of  the  Covenant,  from  whom  ha 
received  all  the  Institutions  of  tlie  ancient  economy,  and 
to  the  people,  to  whom  he  faithfully  reported  the  living 
oracles  and  among  whom  he  set  up  the  prescribed  insti- 
tutions, ay  this  high  testimony  to  Moses,  Stephen  rebuts  the 
main  charge  for  ivhich  he  was  on  trial,  to  whom  our 
fathers  ivould  not  obey,  &c.  Here  he  shows  that  the 
deepest  dishonour  done  to  Moses  came  from  the  nation  that 
now  professed  the  greatest  jealousy  for  his  honour,  in  their 
liearts  turned  back  into  Egypt — In  this  Stephen  would 
have  his  hearers  read  the  downward  career  on  which  they 
were  themselves  entering,  43-50.  gave  tliem  up— judici- 
ally, as  -written  in  the  book  of  the  prophets  —  the 
twelve  minor  prophets,  reckoned  as  one:  the  passage  is 
from  Amos  5.25.  have  ye  otfered  to  Me  ,  .  .  sacrifices? 
The  answer  is.  Yes,  but  as  if  ye  did  it  not ;  for  '  neither  did 
ye  ofTer  to  Me  only,  nor  always,  nor  with  a  perfect  and 
willing  heart.'  [BENG»'i..l  Yea,  ye  took  up  the  taber- 
nacle of  Molech,  &c.  Two  kinds  of  idolatry  are  charged 
upon  the  Israelites:  tliat  of  the  golden  calf  and  that  of  the 
heavenly  bodies ;  Molech  and  Remphan  being  deities, 
representing  apparently  the  Divine  powers  ascriljed  to 
nature,  under  different  aspects,  carry  you  beyond  Bab- 
j-lon— the  well-known  region  of  the  captivity  of  Judah; 
while  "  Damascus''  is  used  by  the  prophet  (Amos  5.  27), 
wliither  tlae  ten  tribes  were  carried.  Our  fathei-s  had 
the  tabernacle  of  •witness  in  the  ■wilderness — which 
aggravated  tlie  guilt  of  that  idolatry  in  which  they  in- 
dulged, with  the  tokens  of  the  Divine  presence  constantly 
in  the  midst  of  them.  ■*vliich  our  fatliers  that  came  lu 
after— rather  (Margin)  'having  received  it  by  succession," 
i.e.,  tlie  custody  of  the  tabernacle  from  their  ancestors. 
brought  in  ■witli  Jesus — or  Joshua,  into  tlie  possession 
—rather,  'at  the  taking  posse'ssion  of  [the  territory  of]  the 
Gentiles.'  unto  the  days  of  David— for  till  then  Jerusa- 
lem continued  in  the  hands  of  the  Jebusites.  But  Ste- 
phen's object  in  mentioning  David  is  to  liasten  from  the 
tabernacle  which  he  set  up,  to  the  temple  whicli  his  son 
built,  in  Jerusalem;  and  this  only  to  show,  from  their 
own  Scriptures  (Isaiah  66. 1,  2),  that  even  that  temple,  mag- 
nificent though  it  was,  ivas  not  the  proper  resting-place  of 
Jehovahupon  earth;  as  his  audience  and  the  nations  had 
all  along  been  prone  to  imagine.  (What  that  resting-place 
was,  even  "the  contrite  heart,  that  trembleth  at  God's  word," 
he  leaves  to  be  gathered  from  the  prophet  referred  to.) 
51-53.  Ye  stilTnecked  ...  ye  do  always  resist  the  Holy 
Ghost,  &c.  It  has  been  thought  that  symptoms  of  impa- 
tience and  irritation  in  the  audience  induced  Stephen  to 
cut  short  his  historical  sketch.  But  as  little  farther  light 
could  have  been  thrown  upon  Israel's  obstinacj''  from 
subsequent  periods  of  the  national  history  on  the  testi- 
mony of  their  own  Scriptures,  we  should  view  this  as  the 
summing  up,  the  brieif  import  of  the  whole  Israelitish  his- 
tory— grossness  of  heart,  spiritual  deafness,  continuous  resist- 
ance of  the  Holy  Ghost,  down  to  the  very  council  before  whom 
Stephen  was  pileading.  Wliich  of,  &c. — Deadly  hostility  to 
the  messengers  o/ God,  whose  high  oflice  it  was  to  tell  of 
"  the  Righteous  One,"  that  well-known  prophetic  title  of 
Messiah  (Isaiali  53.  11;  Jeremiah  23.  6,  &c.),  and  this  con- 
summated by  the  betrayal  and  murder  of  Messiah  Himself,  on 
the  part  of  those  now  sitting  in  judgment  on  the  speaker, 
are  the  still  darker  features  of  the  national  cliaracter  de- 
picted in  these  withering  words,  ■who  have  received 
the  law  by  the  disposition  ('at  the  appointment'  or 
'  ordination,'  i.  e.,  by  the  ministry)  of  angels,  and  have 
not  kept  it— This  closing  word  is  designed  to  shut  up 
those  idollzers  of  the  law  under  the  guilt  of  high  disobe- 
dience to  it,  aggravated  by  the  august  manner  in  which 
they  had  received  it.  54-56.  When  they  heard  tliis, 
they  ■were  cut  to  the  Iieart,  &c. — If  they  could  have  an- 
swered him,  how  different  would  have  been  their  temper 


Stephen  Stoned  to  Death  by  the  People. 


ACTS  viir. 


Success  of  Pfdlip^s  Preaching  in  Samaria, 


I 


of  mind !  But  lie,  being  fuU  oftlie  Holy  GUost,  looUed 
up  steadfastly  Into  lieaveu,  and  saiv  tlie  glory  of  Ood 

— Ye  who  can  transfer  to  canvas  such  scenes  as  these,  in 
which  the  rage  of  hell  grins  horribly  from  men,  as  they 
sit  condemned  by  a  frail  prisoner  of  their  own,  and  see 
heaven  beaming  from  his  countenance  and  opening  full 
upon  his  view — I  envy  you,  for  I  find  no  words  to  paint 
what,  In  the  majesty  of  the  Divine  text,  is  here  so  simply 
told.  'But  how  could  Stephen,  in  the  council-cliamber, 
see  heaven  at  all?  I  suppose  this  question  never  occurred 
but  to  critics  of  narrow  soul,  one  of  whom  [Meyer]  con- 
jectures that  he  saw  it  through  the  window!  and  another, 
of  better  mould,  that  the  scene  lay  in  one  of  the  courts  of 
the  temple.'  [Alford.]  As  the  sight  was  witnessed  by 
Stephen  alone,  the  opened  heavens  are  to  be  viewed  as 
revealed  to  his  bright  beaming  spirit,  and  Jesus  stand- 
ing on  tlie  rlglit  hand  of  God — Why  "  standing, "  and  not 
sitting,  the  posture  in  which  the  glorified  Saviour  is  else- 
where represented?  Clearly,  to  express  the  eager  interest 
with  which  He  watched  from  the  skies  the  scene  in  that 
council-chamber,  and  the  full  tide  of  His  Spirit  which  he 
was  at  that  moment  engaged  in  pouring  into  the  heart  of 
his  heroical  witness,  till  it  beamed  in  radiance  from  his 
very  countenance.  I  see  .  .  .  tlie  Son  of  man  standing, 
&c.— This  is  the  only  time  that  our  Lord  is  bj'  liunian  lips 
called  THE  Son  of  man  after  his  ascension  (Revelation  1. 
13;  11.14  are  not  instances).  And  why  here?  Stephen, 
full  of  the  Holy  Ghost,  speaking  now  not  of  himself  at  all 
(v.  55),  but  entirely  by  the  Spirit,  is  led  to  repeat  the  very 
words  in  which  Jesus  Himself,  before  this  same  council,  had 
foretold  His  glorification  (Matthew  26. 64),  assuring  them 
that  that  exaltation  of  the  Son  of  man  which  they  should 
hereafter  witness  to  their  dismay,  was  already  begun 
and  actual.  [Alford.]  57,  58.  Tlien  tliey  cried  out  and 
ran  upon  him  with  one  accord,  &c. — To  men  of  their 
mould  and  in  their  temper,  Stephen's  last  seraphic  words 
could  but  bring  matters  to  extremities,  thougli  that  only 
revealed  the  diabolical  spirit  which  they  breatlied.  cast 
hlni  out  of  the  city— according  to  Leviticus  21. 14  ;  Num- 
bers 15.  3.5;  1  Kings  21.  13;  and  see  Hebrews  13.  12.  and 
stoned — 'proceeded  to  stone'  him.  The  actual  stoning  is 
recorded  in  next  verse,  and  the -tvitnesses — wliose  hands 
were  to  be  first  upon  the  criminal  (Deviteronomy  17.7). 
laid  doTvn  their  clothes — their  loose  outer  garments,  to 
have  them  taken  charge  of.  at  a  young  man's  feet 
■whose  name -was  Saul — How  thrilling  is  this  our  first 
introduction  to  one  to  whom  Christianity— whether  as 
developed  in  the  New  Testament  or  as  established  in  the 
world— owes  more  perhaps  than  to  all  the  other  apostles 
together  !  Here  he  is,  having  perliaps  already  a  seat  in 
the  Sanhedrim,  some  SO  years  of  age,  in  the  thick  of  this 
tumultuous  murder  of  a  distinguished  witness  for  Christ, 
not  only  "consenting  unto  his  death"  (eh.  8.  1),  but 
doing  his  own  part  of  the  dark  deed.  59,  GO.  calling 
upon  [God]  and  saying,  Lord  Jesus,  i&c— An  unhappy 
supplement  of  our  translators  is  the  word  "  God"  here; 
as  if,  while  addressing  the  Son,  he  was  really  calling 
upon  the  Father.  The  sense  is  perfectly  clear  without 
any  supplement  at  all  — "calling  upon  (invoking)  and 
saying,  Lord  Jesus;"  Christ  being  the  Person  directly 
invoked  and  addressed  by  name  (cf.  ch.  9.  14).  Even 
Grotius,  De  Wette,  Meyer,  Ac,  admit  this,  adding 
several  other  examples  of  direct  prayer  to  Christ;  and 
Pliny,  in  his  well-known  letter  to  the  Emperor  Trajan 
(A.  D.  110  or  111),  says  it  was  part  of  the  regular  Christian 
service  to  sing.  In  alternate  strains,  a  hymn  to  Christ  as 
God.  Lord  Jesus,  receive  my  spirit- In  presenting  to 
Jesus  the  Identical  prayer  which  Himself  had  on  the 
cross  offered  to  His  Father,  Stephen  renders  to  his  glori- 
fied Lord  absolute  divine  woiship,  in  the  most  sublime 
form,  and  at  the  most  solemn  moment  of  his  life.  In  this 
commitment  of  his  spirit  to  Jesus,  Paul  afterwards  fol- 
lowed his  footsteps  with  a  calm,  exultant  confidence  that 
with  Him  it  was  safe  for  eternity  (2  Timothy  1.  12).  cried 
■with  a  loud  voice— with  something  of  the  gathered  en- 
ergy of  his  dying  Lord  (see  on  John  19.  lfr-30,  p.  86  [1] 
second  column  from  middle).  Lord— i.  <?.,  Jesus,  beyond 
doabt,  whom  he  had  Just  before  addressed  as  Lord,    lay 


not  this  sin  to  their  cliarge— Comparing  this  with  nearly 
the  same  prayer  of  his  dying  Lord,  it  will  be  seen  how 
very  richly  tliis  martyr  of  Jesus  had  drunk  into  his 
Master's  spirit,  in  its  divinest  form,  he  fell  asleep— ?iei>er 
said  of  the  death  of  Christ.  See  on  1  Thessalonians  4.  14. 
How  bright  the  record  of  this  first  martyrdom  for  Christ, 
amidst  all  the  darkness  of  its  perpetrators ;  and  how  many 
have  been  cheered  by  it  to  like  faithfulness  even  unto 
death ! 

CHAPTER     VIII. 
Ver.  1-1.     Persecution  continued,  in  -which  Saul 

TAKES  a  prominent  PART— HOW  OVERRULED  FOR  GOOD— 

1.  Saul  ^vas  consenting  unto  his  death— The  word  ex- 
presses hearty  approval,  they  were  all  scattered  abroad 

—all  the  leading  Christians,  particularly  the  preachers, 
agreeably  to  their  Lord's  injunctions  (Matthew  10.  23), 
though  many  doubtless  remained,  and  others  (as  appears 
by  ch.  9.  20-30)  soon  returned,  except  the  apostles— who 
remained,  not  certainly  as  being  less  exposed  to  danger, 
but,«at  whatever  risk,  to  watch  over  the  infant  cause 
where  it  was  most  needful  to  cherish  it.  2.  and  devout 
men— pious  Jews,  probably,  impressed  with  admiration 
for  Stephen  and  secretly  inclined  to  Christianity,  but  not 
yet  openly  declared.  3.  Saul  .  .  .  entering  into  every 
house— like  an  inquisitor.  [Bengel.]  haling  men  and 
women,  &c.  See  his  own  affecting  confessions  afterwards 
(ch.  22;  4;  20.  9,  10;  1  Corinthians  15.  9;  Galatians  1.  13; 
Philemon  3.  6;  1  Timothy  1.  13).  Tliey  that  were  scat- 
tered abroad  -»vent  everyw^here  preaching.  Though 
solemnly  enjoined  to  do  this  (Luke  24.  47;  ch,  1.  8),  they 
would  probably  have  lingered  at  Jerusalem,  but  for  this 
besom  of  persecution  which  swept  them  out.  How  often 
has  the  rage  of  Christ's  enemies  thus  "turned  out  rather 
unto  the  furtherance  of  the  Gospel"  (see  Philippians  1. 
12,  13). 

5-25.  Success  of  Philip's  Preaching  in  Samaria— 
Case  of  Simon  Magus.  5.  Then  PhUip— not  the  apostle 
of  that  name,  as  was  by  some  of  the  fathers  supposed; 
for  besides  that  the  apostles  remained  at  Jerusalem,  they 
would  in  that  case  have  had  no  occasion  to  send  a  deputa- 
tion of  their  own  number  to  lay  their  hands  on  the  bap- 
tized disciples.  [Grotius.J  It  was  the  deacon  of  that 
name,  who  comes  next  after  Stephen  in  the  catalogue  of 
the  seven,  probably  as  being  the  next  most  prominent. 
The  persecution  may  have  been  directed  especially  against 
Stephen's  colleagues.  [Meyer.]  the  city  of  Samaria— 
or  'a  city  of  Samaria;'  but  the  former  seems  more  likely. 
'It  furnished  the  bridge  between  Jerusalem  and  the 
world.'  [Baumgarten.]  6-8.  the  people  -^vith  one  ac- 
cord gave  l»eed  to  .  .  .  Philip— the  way  being  prepared 
perhaps  by  the  fruits  of  our  Lord's  sojourn,  as  Himself 
seems  to  intimate  (see  on  John  4.  81-38;  p.  72,t  second 
column).  But  '  we  may  mark  the  providence  of  God  in 
sending  a  "Grecian,"  or  a  Hellenistic  Jew,  to  a  people 
who  from  national  antipatliy  would  have  been  unlikely 
to  attend  to  a  native  of  Judea.'  [Webster  and  Wilkin- 
son.] great  joy  in  that  city— over  tlie  change  wrought 
on  it  by  the  Gospel,  as  well  as  the  cures  which  attested 
its  Divine  character.  9-13.  used  sorcery— magical  arts. 
some  great  one  .  .  .  the  great  power  of  God— a  sort  Of 
incarnation  of  Divinity.  To  tvhom  all  gave  heed  .  .  . 
because  of  long  time  lie  had  bewitched  them — This, 
coupled  with  tlie  rapidity  witli  which  they  deserted  him 
and  attaclied  themselves  to  Philip,  shows  tlie  ripeness  of 
Samaria  for  some  religious  change,  -were  baptized,  both 
men  and  -uomen— The  detection  of  Simon's  frauds  help- 
ing to  extend  and  deepen  the  eflTects  of  Philip's  preaching. 
Then  Simon  himself  believed  also— Left  without  fol- 
lowers, ho  thinks  it  best  to  join  the  man  who  had  fairly 
outstripped  him,  not  without  a  touch  of  real  conviction. 
and  .  .  .  was  baptizwl— What  a  light  does  this  throw  on 
what  is  called  Baptismal  Jicgeneration .'  he  continued 
with  Philip— 'was  in  constant  attendance  upon'  him. 
14-lT.  the  apostles  .  .  .  sent  Peter  and  John— showing 
that  tliey  regarded  Peter  as  no  more  than  their  own  equal. 
prayed  .  .  .  tliey  might  receive  the  Holy  Ghost,  for  ,  ,  . 
only  they  were  bapti-iicd  in  the  name  of  the  Lord  Jesus. 

181 


Philip  ii'ent  by  an  Anyel 


ACT&    VIII. 


to  Baptize  the  Ethiopian  Eunuchs 


—As  the  baptism  of  adults  presupposed  "  the  renewing 
of  tlie  Holy  Ghost"  (Titus  3.  5-7;  1  Corinthians  12. 13),  of 
which  the  profession  of  faith  had  to  be  taken  for  evidence, 
this  communication  of  the  Holy  Ghost  by  the  laying  on 
of  the  apostles'  hands  was  clearly  a  superadded  thing; 
and  as  it  was  only  occasional,  so  it  was  invariably  attended 
with  tniracidous  manifestations  (see  ch.  10.  44,  where  it  fol- 
lowed Peter's  preaching ;  and  ch.  19. 1-7,  where,  as  here,  it 
followed  the  laying  on  of  handsj.  In  tlie  present  case  an 
important  object  was  served  by  it— 'the  sudden  appear- 
ance of  a  body  of  baptized  disciples  in  Samaria,  by  the 
agency  of  one  who  was  not  an  apostle,  requiring  the 
presence  and  power  of  apostles  to  perform  their  special 
part  as  the  divinely  appointed  founders  of  tlie  Cliurch.' 
[Alford.]  Beautiful,  too,  was  the  spectacle  exhibited  of 
Jew  and  Samaritan  one  in  Christ.  18-34.  offered  tliem 
money— Hence  the  term  Simony,  to  denote  trafhcking  in 
sacred  things,  but  chiefly  the  purchase  of  ecclesiastical 
ofllces.  tliat  on  -wliomsoever  I  lay  Uaiids  Ue  may  re- 
ceive the  Holy  Gliost—Sjnrituul  ambition  here  shows  itself 
the  key  to  this  wretched  man's  character.  Tby  money 
perish  witli  tliee— 5.  d.,  'Accursed  be  tliouand  thymrfney 
with  thee.'  It  is  the  language  of  mingled  horror  and  in- 
dignation, not  unlike  our  Loid's  rebuke  of  Peter  himself 
(Matthew  16.  23).  thou  hast  neither  pai-t  nor  lot  .  .  . 
thy  heart  is  not  right,  &c.— This  is  the  fidelity  of  a  min- 
ister of  Christ  to  one  deceiving  himself  in  a  vei-y  awful 
manner.  Repent  .  .  .  pray.  .  .  if  perhaps  the  thonght 
ot  thine  heart  may  he  forgiven — this  expression  of 
doubt  being  designed  to  impress  upon  him  the  greatness 
of  his  sin,  and  the  need  of  alarm  on  his  part,  in  the  gall 
of  biitei-ness  and  ,  .  .  bond  of  iniquity  —  Expressing 
both  the  awfulness  of  his  condition  and  t!ie  captivity  to 
it  in  which  he  was  held.  Pray  ye  to  the  Lord  for  me — 
Peter  had  urged  him  to  pray  for  himself :  he  asks  those 
wonder-working  men  to  do  it  for  him;  having  no  confi- 
dence in  the  prayer  of  faitli,  but  thinking  that  those  men 
possessed  some  peculiar  interest  with  heaven,  that  none 
of  tliose  things  come  upon  me — not  that  the  thought  of 
his  wicked  heart  might  be  forgiven  him,  but  only  that  the 
evils  threatened  might  be  averted  from  him.  While  this 
throws  great  light  on  Peter's  view  of  his  melanclioly  case, 
it  shows  that  Cliristianity,  as  sometliing  divine,  still  re- 
tained its  hold  of  him.  (Tradition  represents  him  as  turn- 
ing out  a  great  heresiarch,  mingling  Oriental  or  Grecian 
philosophy  with  some  elements  of  Christianity.)  35.  and 
they  (Peter  and  John),  ■»vhcn  they  had  preaclied  (in 
the  city  where  Philip's  labours  had  been  so  richly  blessed). 
returned  .  .  .  and  preached  in  many  villages  of  the 
Samaritans— embracing  the  opportunity  of  their  journey 
back  to  Jerusalem  to  fulfil  their  Lord's  commission  to  the 
whole  region  of  Samaria  (ch.  1.  8). 

26-40.  The  Ethiopian  EtTNUCH.  'AVith  this  narrative 
of  the  progress  of  the  Gospel  among  the  Samaritans  is 
connected  another  which  points  to  tlie  difl'usion  of  the 
doctrine  of  the  Cross  among  the  remotest  nations.  The 
simplicity  of  the  chamberlain  of  Meroe  forms  a  remarka- 
ble contrast  with  the  craft  of  the  magician  just  described.' 
[Olshaxtsen.]  26-38.  the  angel  of  the  Lord — rather,  '  an 
angel.'  go  south,  the  vray  that  goeth  down  from  Je- 
rusalem to  Gaza — There  was  such  a  road,  across  Mount 
Hebron,  which  Philip  might  take  without  going  to  Jeru- 
salem (as  Von  Rattmek's  "Paloestina"  shows),  ^vhich 
is  desert — i.  e.,  the  way ;  not  Gaza  itself,  wliich  was  tlie 
southernmost  city  of  Palestine,  in  the  territory  of  the  an- 
cient Philistines.  To  go  from  a  city,  where  his  hands  iiad 
been  fall  of  work,  so  far  away  on  a  desert  road,  could  not 
but  be  staggering  to  the  faith  of  Philip,  especially  as  he 
was  kept  in  ignorance  of  the  object  of  the  journey.  But 
like  Paul,  he  "was  not  disobedient  to  the  heavenly 
vision;"  and  like  Abram,  "he  went  out  not  knowing 
whither  he  went"  (ch.  26.  19;  Hebrews  11.  8).  a  man  of 
Ethiopia— Upper  Egypt,  Meroe.  an  eunuch  of  great 
autliority— Eunuchs  were  generally  employed  for  confi- 
dential offices  in  the  East,  and  to  some  extent  are  still. 
Candace— the  family  name  of  the  queens  of  Upper  Egypt, 
like  Pharaoh,  Cfesar,  &c.  (as  appears  from  classic  authors). 
had  conke  to  Jerusalem  to  -worslilp — i,  e.,  to  keep  the 
182 


recent  feast  of  Pentecost,  as  a  Gentile  proselyte  to  the 
Jewish  faith.  (See  Isaiah  56.  3-8,  and  John  12.  20.)  -waa 
retui-ning- Having  come  so  far,  he  not  only  stayed  out 
the  days  of  the  festival,  but  prolonged  his  stay  till  now. 
It  says  much  for  his  fidelity  and  value  to  his  royal  mis- 
tress that  he  had  such  liberty.  But  the  faith  in  Jehovah 
and  love  of  his  worship  and  word,  with  which  he  was 
imbued,  sufficiently  explain  this,  and  sitting  in  i\U 
chariot,  read  Esaias — Not  contented  with  the  statutory 
services  in  which  he  had  joined,  he  beguiles  the  tedium 
of  the  journey  homeward  by  reading  the  Scriptures.  But 
this  is  not  all ;  for  as  Philip  "heard  him  read  the  prophet 
Esaias,"  he  must  have  been  reading  aloud  and  not  (as  is 
customary  still  in  the  East)  so  as  merely  to  be  audible, 
but  in  a  louder  voice  than  he  would  naturally  have  used 
if  intent  on  his  own  benefit  only:  evidently  therefore  he 
was  reading  to  his  charioteer.  39-31.  the  Sjiirit  said — by 
an  unmistakable  voice  within,  as  cli.  10. 19;  16.6,7.  go 
near  and  join  this  chariot — This  would  reveal  to  Philip 
the  hitherto  unknown  object  of  his  Journey,  and  encour- 
age him  to  expect  something.  Understandest  what 
thou  readestl — To  one  so  engaged  this  would  be  deemed 
no  rude  question,  while  the  eager  appearance  of  the 
speaker,  and  the  question  itself,  would  indicate  a  readi- 
ness to  supplj-  any  want  of  insight  that  might  be  felt. 
Ho-\v  can  I,  except  some  man  guide  meT — Beautiful  ex- 
pression at  once  of  humility  and  docility;  the  invitation 
to  Pliilip  which  immediately  followed,  to  "come  up  and 
sit  with  him,"  being  but  the  natural  expression  of  this. 
33,  33.  The  place  .  .  .  was  this.  He  was  led  as  a  lamb, 
&c. — One  cannot  but  wonder  that  this,  of  all  predictions 
of  Messiah's  sufferings  in  the  Old  Testament  the  most 
striking,  should  have  been  that  which  tlie  eunuch  was 
reading  before  Philip  joined  him.  He  could  hardly  miss 
to  have  heard  at  Jerusalem  of  the  sufferings  and  death  of 
Jesus,  and  of  the  existence  of  a  contiuually-inci'easing 
party  who  acknowledged  him  to  be  the  Messiah.  But  his 
question  to  Philip,  whether  the  prophet  in  this  passage 
meant  himself  or  some  other  man,  clearly  shows  that  he 
had  not  the  least  idea  of  any  connection  between  this 
prediction  and  those  facts.  3'l:-38.  And  the  eunuch  an- 
sw^ered,  I  pray  thee,  &c. — The  respect  with  which  he 
here  addresses  Philip  was  prompted  by  his  reverence  for 
one  whom  he  perceived  to  be  his  superior  in  Divine 
things;  his  own  worldly  position  sinking  before  this. 
Tlieii  Pliilip  oi>ened  his  mouth — See  on  Matthew  5.  2. 
began  at  the  same  scriptui-e — founding  on  it  as  his  text. 
preached  unto  him  Jesus — showing  Him  to  be  the 
glorious  Burden  of  this  wonderful  prediction,  and  inter- 
preting it  in  the  light  of  the  facts  of  His  history.  See, 
here  is  water — more  simply,  'Behold  water!'  as  if  al- 
ready, his  mind  filled  with  light  and  his  soul  set  free,  he 
was  eagerly  looking  out  for  the  first  water  in  which  he 
might  seal  his  reception  of  the  truth  and  be  enrolled 
among  the  visible  disciples  of  the  Lord  Jesus,  wha* 
doth  Iilnder  me  to  be  T«aptizedT — Philip  had  probably 
told  him  that  this  was  the  ordained  sign  and  seal  of  dis- 
cipleship,  but  the  eunuch's  question  was  likely  the  first 
proposal  of  its  application  in  this  case.  (Verse  37  is  want- 
ing in  the  principal  MSS.  and  most  venerable  versions 
of  the  New  Testament.  It  seems  to  have  been  added 
from  the  formularies  for  baptism  which  came  into  cur- 
rent use.)  tliey  ivent  down  both  into  the  water,  and 
he  baptized  him,  &c. — probably  laving  the  water  upon 
him,  though  the  precise  mode  is  neither  certain  nor  of 
any  consequence.  39,  -40.  the  Spirit  of  the  Lord  caught 
a-ivoy  Philip— To  deny  [as  Meyek,  Olshausen,  Bloom- 
field]  llie  miraculous  nature  of  Philip's  disappearance, 
is  vain.  It  stands  out  on  the  face  of  the  words,  as  Just  a 
repetition  of  what  we  read  of  the  ancient  prophets,  in  I 
Kings  18. 12;  2  Kings  2. 16.  And  the  same  word  (as  Ben- 
gel  remarks)  is  employed  to  express  a  similar  idea  in  2 
Corinthians  12.  2,  4 ;  1  Thessalonians  4. 17.  the  eunuch 
sawr  him  no  more — nor,  perhaps,  for  very  joy,  cared  to 
see  him.  [Bengel.]  and  he  went  on  his  ■way  rejolclngf 
-^He  had  found  Christ,  and  the  key  to  the  Scriptures;  his 
soul  was  set  free,  and  his  discipleship  sealed;  he  had  lost 
his  teacher,  but  gained  what  was  infinitely  better:  Ho 


Saul^  going  lounrds  Damascus, 


ACTS   IX. 


is  Stricken  Dovm  to  the  Earth. 


felt  himself  a  new  man,  and  "his  joy  was  full."  Tradi- 
tion says  he  was  the  first  preacher  of  the  Gospel  in  Ethi- 
opia; and  how,  indeed,  could  he  choose  but  "tell  what 
the  Lord  had  done  for  his  soul?"  Yet  there  is  no  cer- 
tainty as  to  any  historical  connection  between  his  la- 
bours and  tlie  introduction  of  Cliristianity  into  that 
country.  PlxiUp  -vvas  fownd— g.  d.,  'found  himself,' 
'made  his  appearance:'  an  expression  confirming  tlie 
miraculous  manner  of  his  transportation,  at  Azotiis — 
tlie  ancient  Ashdod.  preached  In  all  tlie  cities — along 
the  coast,  proceeding  northward,  till  lie  came  to  Coesa- 
rea— fifty-five  miles  north-west  of  Jerusalem,  on  the  Med- 
iterranean, just  south  of  Mount  Carmel ;  and  so  named 
by  Herod,  who  rebuilt  it,  in  lionor  of  Cresar  Augustus, 
Henceforth  we  lose  sight  of  zealous  and  honoured  Philip, 
as  by  and  by  we  shall  lose  sight  even  of  Peter.  As  the 
chariot  of  the  Gospel  rolls  on,  other  agents  are  raised  up, 
each  suited  to  his  work.  But  "  ho  that  soweth  and  he  that 
reapetli  shall  rejoice  togetlier."    (See  on  John  4.  ;U-o8.) 

CHAPTER    IX. 

Ver.  1-25.    Conversion  of  Saul,  and  beginnings  of 

Hts  Ministry.     1.  Saul,   yet  brcathiiig  tlireatenijigs 

and  slangliter  against  tlie  disciples  of  tlic  Lord,  &c. — 

The  emphatic  "yet"  is  intended  to  note  the  remarkable 
fact,  that  up  to  this  moment  his  blind  persecuting  rage 
against  the  disciples  of  the  Lord  burned  as  fiercely  as 
ever.  (In  the  teeth  of  this,  Neander  and  Olshausen 
jiicture  him  'deeply  impressed  witb  Stephen's  joyful 
faith,  remembering  passages  of  the  Old  Testament  con- 
firmatory of  the  Messiahship  of  Jesus,  and  experiencing 
such  a  violent  struggle  as  would  inwardly  prepare  the  way 
for  the  designs  of  God  towards  him.  Is  not  dislike,  if  not 
unconscious  disbelief,  of  sudden  conversion  at  the  bottom 
of  tills?)  The  word  "slaughter"  here  points  to  cruelties 
not  j'ct  recorded,  but  the  particulars  of  which  are  supplied 
by  himself  nearly  thirty  years  afterwards :  "And  I  perse- 
cuted this  way  unto  the  deatli"  (cli.  22.  4);  "  and  when  they 
were  put  to  death,  I  gave  my  voice  ('vote')  against  them. 
And  I  punished  them  oft  in  every  synagogue,  and  com- 
pelled them  to  ('  did  my  utmost  to  make  them')  blaspheme ; 
and  being  exceedingly  mad  against  them,  I  persecuted 
them  even  unto  strange  ('  foreign')  cities"  (ch.  26. 10, 11).  All 
tins  was  before  his  present  journey.  3.  desired  letters — of 
autliorization— to  Damascus — thecapitalof  Syria  and  the 
great  highway  between  eastern  and  western  Asia,  about 
l:iO  miles  north-east  of  Jerusalem ;  the  most  ancient  city 
perhaps  in  the  world,  and  'lying  in  tlie  centre  of  a  ver- 
dant and  inexhaustiljle  paradise.'  It  abounded  (as  ap- 
pears from  JosEPHUS,  Wars,  II.  20,  2)  with  Jews,  and  with 
Gentile  proselytes  to  the  Jewish  faith.  Thither  the  Gos- 
pel had  penetrated;  and  Saul,  flushed  with  past  suc- 
cesses, undertakes  to  crush  it  out.  tlmt  if" lie  found  any 
of  tUat  ■way,  ■wlictlier  men  or  -»voiJien— Thrice  are  women 
specified  as  objects  of  his  cruelty,  as  an  aggravated  fea- 
ture of  it  (ch.  8.  3;  22.4;  and  here).  3.  lie  came  near 
Daniiiscus — so  ch.  22.  6.  Tradition  points  to  a  bridge 
near  the  citj^  as  the  spot  referred  to.  Events  which  are 
tlie  turning  points  in  one's  history  so  imprint  themselves 
upon  the  memory,  that  circumstances  tlic;  mosttrifling  in 
themselves  acquire  by  connection  with  them  something 
of  their  importance,  and  are  recalled  with  inexpressible 
interest,  suddenly— at  what  time  of  day,  it  is  not  said  ; 
for  artless  simplicity  reigns  here.  But  he  himself  em, 
pUatically  states,  in  one  of  his  narratives,  that  it  was 
"about  noon"  (ch.  22.  6),  and  in  the  other,  " ai  mid-dai/" 
(ch.  2(5.  13),  when  there  could  be  no  deception,  tliere 
slilned  round  about  Iilm  a  liglit  from  Iieavcn — "  a 
great  light"  (he  himself  says)  "above  the  brightness  of 
tlio  sun,"  then  shining  in  its  full  strength.  4-0.  lie  fell 
to  the  eartli— and  his  companions  witli  him  (ch.  20.  14), 
who  "saw  the  light"  (ch.  2*2,  9>— and  lieard  a  voice  say- 
ing unto  liirn— "  in  the  Hebrew  tongue"  (ch.  2l).  14) — Saul, 
S«ul— a  reduplication  full  of  tenderness.  [De  Wette.] 
ThnugU  bis  name  was  soon  changed  into  "Paul,"  we  find 
him,  in  botli  his  own  narratives  of  the  scene,  after  the 
lapse  of  so  manj'  years, retaining  theoriginal  form,  as  not 


daring  to  alter,  in  the  smallest  tittle,  the  overpowering 
words  addressed  to  him.  -ivJiy  persecutest  tUou  met— 
No  language  can  express  the  aflecting  character  of  this 
question,  addressed  from  the  right  hand  of  the  Majesty 
on  high  to  a  poor,  infuriated,  persecuting  mortal.  (See 
Matthew  25.  45,  and  on  that  whole  judgment  scene.)  Wlio 
art  tliou,  Lord  I —  ' Jesus  knew  Saul  ere  Saul  knew 
Jesus.'  [Bengel.]  The  term  "Lord"  here  is  an  indefin- 
ite term  of  respect  for  some  unknown  but  august  speaker. 
That  Saul  saw  as  well  as  heard  this  glorious  Speaker,  is 
expressly  said  by  Ananias  (v.  17  ;  22.  14),  by  Barnabas  (ch. 
9. 27),  and  by  himself  (ch.  20. 10) ;  and  in  claiming  apostle- 
ship,  he  explicitly  states  that  he  had  "seen  the  Lord"  (1 
Corinthians  9. 1;  15.  8),  which  can  refer  only  to  this  scene. 
I  am  Jesus  ■»v1iojh  tliou  persecntest — The  "  I"  and 
"thou"  here  are  touchingly  emphatic  In  the  original ; 
while  the  terra  "Jesus"  is  pui'posely  chosen,  to  convey  to 
him  tlie  thrilling  information  that  the  hated  name 
whicli  he  sought  to  hunt  down— "</ie  Nazarcne,"  as  it  is 
in  ch.  22.  8— was  now  speaking  to  him  from  the  skies, 
"  crowned  with  glory  and  honour"  (see  ch.  20. 9).  It  is  liard 
for  tliee  to  kick  against  tlie  pricks.  And  lie,  trem- 
bling and  nstonislicd,  said,  Lord,  'wliat  -tvilt  thou 
h.avc  me  to  do  1  And  the  Lord  said- (The  most  ancient 
MSS.  and  versions  of  the  New  Testament  want  all  these 
words  /lere;  but  they  occur  in  ch.  20.14  and  ch.  22.  10, 
from  whicli  they  appear  to  have  been  inserted  here.) 
The  metaphor  of  an  ox,  only  driving  the  goad  deeper  by 
kicking  against  it,  is  a  classic  one,  and  here  forcibly  ex- 
presses, not  only  the  vanity  of  all  his  measures  for  crush- 
ing the  Gospel,  but  the  deeper  wound  which  every  such 
efibrt  inflicted  upon  himself.  The  question,  "What  shall 
I  do.  Lord?"  or,  "Lord,  what  wilt  thou  have  me  to  do?" 
indicates  a  state  of  mind  singularly  interesting  (see  on 
ch.  2. 37).  Its  elements  seem  to  be  these:  (1.)  Resistless 
conviction  that  "Jesus  whom  he  persecuted,"  now  speak- 
ing to  him,  was  "Christ  the  Lord."  See  on  Galatians  1.15, 
10.  (2.)  As  a  consequence  of  this,  that  not  only  all  his  re- 
ligious views,  but  his  wliole  religious  character,  had  been 
an  entire  mistake ;  that  lie  was  up  to  that  moment  funda- 
mentally and  wholly  wrong.  (3.)  That  thougli  his  whole 
future  was  now  a  blank,  he  had  absolute  confidence  in 
Ilim  who  had  so  tenderly  arrested  him  in  his  blind 
career,  and  was  ready  both  to  take  in  all  His  teaching, 
and  to  carry  out  all  His  directions  (see  more  on  v.  9). 
Arise,  and  go  into  the  city,  and  it  shall  be  told  thee, 
&c. — See  on  ch.  S.  26-28.  7.  the  men  .  .  .  stood  speech- 
less—This may  mean  merely  that  they  'remained  so; 
but  if  the  standing  posture  be  intended,  we  have  only  to 
suppose  that  though  at  first  they  "all  fell  to  the  earth" 
(ch.  20.  11),  they  arose  of  their  own  accord  while  Saul  yet 
lay  prostrate,  hearing  a  (rather  '  the')  voice— Paul  him- 
self says  they  "heard  not  the  voice  of  Him  that  spake  to 
him"  (ch.  22.  9).  But  just  as  "the  people  that  stood  by 
heard"  the  voice  that  saluted  our  Lord  with  recorded 
words  of  consolation  and  assurance,  and  yet  heard  not  the 
articulate  words,  but  yiought  "it  thundered"  or  that 
some  "angel  spake  to  Him"  (Johnl2.28, 29)— so  these  men 
heard  the  voice  that  spake  to  Saul,  but  heard  not  the  artic- 
ulate luords.  Apparent  discrepancies  like  these,  in  the 
diHerent  narratives  of  the  same  scene  in  one  and  the 
same  book  of  Acts,  furnish  the  strongest  confirmation 
both  of  the  facts  themselves  and  of  the  book  which  re- 
cords them.  Saul  arose  .  .  .  and  -^vhen  his  ej-es  -tvere 
opened,  he  saw  no  man— after  beholding  the  Lord,  since 
he  "could  not  see  for  the  glory  of  that  light"  (ch.  22. 11),  he 
had  involuntarily  closed  his  eyes  to  protect  them  from  the 
glare;  and  on  opening  them  again  he  found  his  vision 
gone.  'It  is  not  said,  however,  that  he  was  blind,  for 
it  was  no  punishment.'  [Bengel.]  9.  And  lie  -wam 
tliree  days  -without  slglit,  and  neither  did  eat  nor 
drink- i.  e.,  according  to  the  Hebrew  mode  of  computa- 
tion :  he  took  no  food  during  the  remainder  of  tlmt  day, 
the  entire  day  following,  and  so  much  of  the  subsequent 
day  as  elapsed  before  the  visit  of  Ananias.  Such  a  period 
of  entire  abstinence  from  food,  in  that  state  of  mental  al>- 
sorption  and  revolution  into  which  he  had  boon  so  sud- 
denly thrown,  is  in  perfect  harmony  with  known  laws 

183 


5WuZ  is  Called  to  the  Aposileship. 


ACTS  IX. 


27te  Jews  Lay  in  Wait  to  Kill  him. 


and  numerous  facts.  But  what  three  days  must  those 
have  been!  'Only  one  other  space  of  three  days'  dura- 
tion can  be  mentioned  of  equal  Importance  in  the  his- 
tory of  the  world.'  [Hows.]  Since  Jesus  had  been  re- 
vealed not  only  to  his  eyes  but  to  his  soul  (sec  on  Galatians 
1. 15, 16),  the  double  conviction  must  have  immediately 
flashed  upon  him,  that  his  whole  reading  of  the  Old 
Testament  hitherto  had  been  wrong,  and  that  the  system 
of  legal  righteousness  in  which  he  had,  up  to  that  mo- 
ment, rested  and  prided  himself  was  false  and  fatal. 
What  materials  these  for  spiritual  exercise  during  those 
three  days  of  total  darkness,  fasting,  and  solitude!  On 
the  one  hand,  what  self-condemnation,  what  anguish, 
what  death  of  legal  hope,  what  difficulty  in  believing 
that  in  such  a  case  there  could  be  hope  at  all;  on  the 
other  hand,  what  heart-breaking  admiration  of  the  grace 
that  had  "  pulled  him  out  of  tlie  fire,"  wliat  resistless 
conviction  that  there  must  be  a  purpose  of  love  in  it,  and 
what  tender  expectation  of  being  yet  honoured,  as  a 
chosen  vessel,  to  declare  what  the  Lord  had  done  for  his 
soul,  and  spread  abroad  the  savour  of  that  Name  which  he 
had  so  wickedly,  though  ignorantly,  sought  to  destroy— 
must  have  struggled  in  his  breast  during  those  memor- 
able days !  Is  it  too  much  to  say  that  all  that  profound 
insight  into  the  Old  Testament,  that  comprehensive  grasp 
of  the  principles  of  the  Divine  economy,  that  penetrating 
spirituality,  that  vivid  apprehension  of  man's  lost  state, 
and  those  glowing  views  of  the  perfection  and  glory  of 
the  Divine  remedy,  that  beautiful  ideal  of  the  loftiness 
and  the  lowliness  of  the  Christian  character,  that  large 
pliilanthropy  and  burning  zeal  to  spend  and  be  spent 
through  all  his  future  life  for  Christ,  which  distin- 
guish the  writings  of  this  chiefest  of  the  apostles  and 
greatest  of  men,  were  all  quickened  into  life  during 
those  three  successive  days  ?  10-16.  a  certain  disciple 
.  .  itained  Ananias — See  on  ch.  22. 12.  to  Iilin  said  tlie 
Lord— t.  e.,  jESUS.  See  v.  13,  li,  17.  go  iuto  tlie  street 
.  .  .  called  Straiglit — There  is  still  a  street  of  this  name 
in  Damascus,  about  half  a  mile  in  length,  running  from 
east  to  west  through  the  city.  [Maundrell.]  and  in- 
quire in  the  house  of  Judas  for  one  called  Saul  of 
Tarsus— There  is  something  touching  in  tlie  minuteness  of 
these  directions.  Tarsus  was  the  capital  of  the  province  of 
Cilicia,  lying  along  the  north-east  coast  of  the  Mediterra- 
nean. It  was  situated  on  the  river  Cydnus,  was  a  '  large 
and  populous  city'  (says  Xenophon,  and  see  ch.  21.  39), 
and  under  the  Romans  had  the  privilege  of  self-govern- 
ment, lieliold,  lie  prayetU — "  breathing  out"  no  longer 
"  threatenings  and  slaughter,"  but  struggling  desires  after 
light  and  life  in  the  Persecuted  One.  Beautiful  note  of 
encouragement  as  to  the  frame  in  which  Ananias  would 
find  the  persecutor!  And  Iiath  seen  in  a  vision  a  man 
named  Ananias,  &c.  Thus,  as  in  the  case  of  Cornelius 
and  Peter  afterwards,  there  was  a  mutual  preparation  of 
each  for  each.  But  we  have*  no  account  of  the  vision 
which  Saul  had  of  Ananias  coming  into  him  and  putting 
his  hands  upon  him  for  the  restoration  of  his  sight,  save 
this  interesting  allusion  to  it  in  the  vision  which  Ananias 
himself  had.  Ananias  answered,  Lord,  I  liave  heard 
toy  many  of  tills  man,  &c. — 'The  objections  of  Ananias, 
and  the  removal  of  them  by  the  Lord,  display  in  a  very 
touching  manner  the  childlike  relation  of  the  believing 
soul  to  its  Redeemer.  The  Saviour  speaks  with  Ananias 
as  a  man  does  with  his  friend.'  [Olshausen.]  liow  mucli 
evil  lie  liatli  done  to  thy  saints — "  T?iy  saints,"  says 
Ananias  to  Christ ;  therefore  Christ  is  God.  [Bengel.]  So, 
in  the  very  next  verse,  Ananias  describes  the  disciples  as 
"those  that  called  on  Christ's  name."  See  on  ch.  7.  59,  60; 
and  of.  1  Corinthians  1.  2.  here  he  hath  authority,  &c. — 
So  that  the  terror  not  only  of  the  great  persecutor's  nan\e, 
but  of  this  commission  to  Damascus,  had  travelled  before 
him  from  the  capital  to  the  doomed  spot.  Go  thy  -way- 
Do  as  thou  art  bidden,  without  gainsaying,  he  is  a  chosen 
vessel— a  word  often  used  by  Paul  in  illustrating  God's 
sovereignty  in  election  (Romans  9.  21-23;  2  Corinthians  4. 
7 ;  2  Timothy  2.  20, 21.  [Alfobd.]  Cf.  Zechariah  3. 2).  I  wiU 
ehow  him— (see  ch.  20. 23, 24 ;  21.  11).  how  great  things  he 
184 


must  suffer  for  my  name— g.  d.,  'Much  he  has  done 
against  that  Name ;  but  now,  when  I  show  him  what  great 
things  he  must  sutler  for  that  Name,  he  shall  count  It 
his  honour  and  privilege.  17-19.  Ananias  -went  111* 
tvay,  and  putting  his  hands  on  him,  said,  Brother 
Saul— How  beautifully  child-like  is  the  obedience  of  An- 
anias to  "  the  heavenly  vision  !"  the  Lord,  even  Jesus — 
This  clearly  shows  in  what  sense  the  term  "  Lord"  is  used 
in  this  book.  It  is  Jesus  that  is  meant,  as  almost  invari- 
ably in  the  Epistles  also,  who  appeared  unto  thee  in 
the>vay — This  knowledge  by  an  inhabitant  of  Damascus 
of  what  had  happened  to  Saul  before  entering  it,  would 
show  him  at  once  that  this  was  the  man  whom  Jesus  had 
already  prepared  him  to  expect,  and  be  filled  with  the 
Holy  Ghost — which  Ananias  probably,  without  any  ex- 
press instructions  on  that  subject,  took  it  for  granted 
would  descend  upon  him;  and  not  necessarily  after  his 
baptism  [Baumgabten,  Websteb  and  Wilkinson]— for 
Cornelius  and  his  company  received  it  before  theirs  (ch. 
10.  44-18)- but  perhaps  immediately  after  the  recovery  of 
his  sight  by  the  laying  on  of  Ananias'  hands,  there  fell 
from  his  eyes  as  it  ^vere  scales — 'This  shows  that  the 
blindness  as  well  as  the  cure  was  supernatural.  Sub- 
stances like  scales  would  not  form  naturally  in  so  short  a 
time.'  [Websteb  and  Wilkinson.]  And  the  medical  pre- 
cision of  Luke's  language  here  is  to  be  noted,  was  hap- 
tized — as  directed  by  Ananias  (ch.  22.  16).  w^hen  he  had 
received  meat  he  "was  strengthened — for  the  exhaustion 
occasioned  by  his  three  days'  fast  would  not  be  the  less 
real,  though  unfelt  during  his  struggles.  See  on  Matthew 
4.  2.  tlien  tvas  Saul  certain  days  -with  the  disciples  at 
Damascus— making  their  acquaintance,  in  another  way 
than  either  he  or  they  had  anticipated,  and  regaining  his 
tone  by  the  fellowship  of  the  saints ;  but  not  certainly  in 
order  to  learn  from  them  what  he  was  to  teach,  which  he 
expressly  disavows  (Galatians  1.  12, 16).  20-33.  preached 
Christ  .  .  .  that  he  is  tlie  Son  of  God— rather,  '  preached 
Jesus,'  according  to  all  the  most  ancient  MSS.  and  ver- 
sions of  the  New  Testament  (so  v.  21,  "all  that  call  on  this 
name,"  i.  e.,  Jesus;  and  v.  22,  "  proving  that  this"  Jesxis  "  is 
very  Christ").  5J3.  And  after  many  days  -^vere  fulfilled, 
the  Je^vs  took  counsel  to  kill  him — Had  we  no  other 
record  than  this,  ive  should  have  supposed  tli/xt  what  is  here 
related  took  place  while  Saul  continued  at  Damascus  after  his 
baptism.  But  in  Galatians  1.  17, 18  we  learn  from  Paul  him- 
self that  he  "  U'ent  into  Arabia,  and  returned  again  unto  Da- 
mascus,'' and  that  from  the  time  of  his  first  visit  to  the  close  of 
7iis  second,  both  of  which  appear  to  have  been  short,  a  period 
of  tliree  years  elapsed  ;  either  three  full  years,  or  one  full 
year  and  part  of  two  others.  See  on  Galatians  1. 16-18. 
That  such  a  blank  should  occur  in  the  Acts,  and  be  filled 
up  in  Galatians,  is  not  more  remarkable  than  that  the 
flight  of  the  Holy  Family  into  Egypt,  their  stay  there, 
and  their  return  thence,  recorded  only  by  Matthew, 
should  be  so  entirely  passed  over  by  Luke,  that  if  we  had 
only  his  Gospel,  we  should  have  supposed  that  they 
returned  to  Nazareth  immediately  after  the  presentation 
in  the  temple.  (Indeed  in  one  of  his  narratives,  ch.  22. 16, 
17,  Paul  himself  takes  no  notice  of  this  period.)  But 
wherefore  this  journey  f  Perhaps  (1.)  because  he  felt  a  period 
of  repose  and  partial  seclusion  to  be  needful  to  his  spirit, 
after  the  violence  of  the  change  and  the  excitement,  of 
his  new  occupation.  (2.)  To  prevent  the  rising  storm 
which  was  gathering  against  him  from  coming  too  soon 
to  a  head.  (3.)  To  exercise  his  ministry  in  the  Jewish 
synagogues,  as  opportunity  afforded.  On  his  return, 
refreshed  and  strengthened  in  spirit,  he  immediately 
resumed  his  ministry,  but  soon  to  the  imminent  hazard 
of  his  life.  24:,  25.  they  Avatched  tlie  gates  niglit  and 
day  to  kill  him- The  full  extent  of  his  danger  appears 
only  from  his  own  account  (2  Corinthians  11.  32;:  "In 
Damascus,  the  governor  under  Aretas  the  king  kept  the 
city  of  the  Damascenes  with  a  garrison,  desirous  to  ap- 
preliend  me ;"  the  exasperated  Jews  having  obtained  from 
the  governor  a  military  force,  the  more  surely  to  compass 
his  destruction.  Then  the  disciples  .  .  .  toy  night  let 
him  down  ("  through  a  window,"  2  Corinthians  11.  33)  toy 


SauVs  First  Visit  to  Jerusalem. 


ACTS  X. 


Conversion  ana  Baptism  of  Cornelius,' 


the  •»vall— Such  overhanging  windows  in  the  walls  of 
Eastern  cities  were  common,  and  are  to  be  seen  in  Da- 
mascus to  this  day. 

26-31.  Saul's  First  Visit  to  Jerusalem  after  his 
Conversion.  36.  And  ■\vl»eii  Snnl  -was  come  to  Jeru- 
salem— "three  years  after"  his  conversion,  and  partic- 
ularly "to  see  Peter,"  Galatians  1.  18;  no  doubt  because  he 
was  the  leading  apostle,  and  to  communicate  toliim  tlio 
prescribed  sphere  of  his  labours,  specially  to  "the  Gen- 
tiles." he  assayed  to  join  himself  to  the  disciples — 
simply  as  one  of  them,  leaving  his  apostolic  commission 
to  manifest  itself,  they  were  afraid  of  him,  itc. — know- 
ing him  only  as  a  persecutor  of  the  faith  ;  the  rumour  of 
his  conversion,  if  it  ever  was  cordially  believed,  passing 
away  during  his  long  absence  in  Arabia,  and  the  news  of 
his  subsequent  labours  in  Damascus  perhaps  not  having 
readied  them.  37.  Bwt  Barnabas  .  .  .  brought  him  to 
the  apostles— i.  e.,  to  Peter  and  .lames;  for  "otlier  of  the 
apostles  saw  I  none,"  says  he  fourteen  years  after.  Gal.i- 
tians  1. 18, 19.  Probably  none  of  the  other  apostles  were 
there  at  the  time  (ch.  4.  36).  Barnabas  being  of  Cj'prus, 
which  was  within  a  few  hours'  sail  of  Cilicia,  and 
annexed  to  it  as  a  Roman  province,  and  Saul  and  he 
being  Hellenistic  Jews  and  eminent  in  tlieir  respective 
localities,  they  may  very  well  have  been  acquainted  with 
each  other  before  this.  [Hows.]  Wliat  is  here  said  of 
Barnabas  is  in  fine  consistency  witli  the  "goodness" 
ascribed  to  him  (ch.  11.  24),  and  witli  the  name  "Son  of 
Consolation,"  given  him  by  the  apostles  (cli.  4. 86);  and 
after  Peter  and  James  were  satisfied,  the  disciples  gen- 
erally would  at  once  receive  him.  hoiv  he  had  seen  the 
liOrd  .  .  ,  and  he  (i.  e.,  the  Lord)  had  spoken  to  him — 
i.  e.,  how  he  had  received  liis  commission  direct  from  the 
Lord  himself.  38,  39.  And  he  -was  -with  tlicin,  coming 
in  and  going  out  at  .Teiiisalen* — for  fifteen  days,  lodg- 
ing with  Peter  (Galatians  1. 18).  dispwted  with  tlie  Gre- 
cians—  See  on  ch.  6.  1;  addressing  himself  specially  to 
them,  perhaps,  as  being  of  his  own  class,  and  that  against 
which  he  had  in  the  days  of  his  ignorance  been  tlie  fier- 
cest, they  went  about  to  slay  him — Tims  was  he  made  to 
feel,  throughout  his  whole  course,  what  he  himself  had 
made  others  so  cruelly  to  feel,  the  cost  of  discipleshijy.  30. 
they  brought  him  do^vn  to  Coesarea — on  tlie  coast  (see 
on  ell.  8.40);  accompanying  him  thus  far.  But  Paul  had 
another  reason  than  his  own  apprehension  for  quitting 
.Terusalem  so  soon.  "While  he  was  praying  in  the  tem- 
ple, he  was  in  a  trance,"  and  received  express  injunctions 
to  this  eflTect.  See  on  ch.  22. 17,  &c.  and  sent  liim  forth 
to  Tarsus— In  Galatians  1.  21  he  himself  says  of  this  Jour- 
ney, tiiat  he  "came  into  the  regions  of  Syria  and  Cilicia;" 
from  which  it  is  natural  to  infer  that  instead  of  sailing  di- 
rect for  Tarsus,  he  landed  at  Seleueia,  travelled  thence  to 
Antioch,  and  penetrated  from  this  northward  into  Cilicia, 
ending  his  journey  at  Tarsus.  As  this  was  his  first  visit 
to  his  native  city  since  his  conversion,  so  it  is  not  certain 
that  he  ever  was  there  again.  See  on  cli.  11.25,  26.  Now 
it  probably  was  that  he  became  the  instrument  of  gather- 
ing into  the  fold  of  Christ  tliose  "kinsmen,"  tliat  "sis- 
ter," and  perhaps  her  "  son,"  of  whom  mention  is  made 
In  Romans  16. 7,  11,  21 ;  ch.  23. 16,  &c.    [Hows.] 

31.  Flourishing  St.\te  of  the  Church  in  Palestine 
at  this  Time.  31.  Then  had  the  churcJtcs  rest— rather, 
'the  Church,'  according  to  tlie  best  MSS.  and  versions. 
But  this  rest  was  owing  not  so  mucli  to  the  conversion  of 
Baul,  as  probably  to  the  .Tews  being  engrossed  witli  the 
emperor  Caligula's  attempt  to  have  his  own  image  set 
up  in  the  temple  of  Jerusalem  (JosKPiius,  Antiqitif.ics,  18. 
8;  1,  &c.).  throughout  all  Judca,  and  Galilee,  and  Sa- 
maria—  This  incidental  notice  of  distinct  cliurclies 
already  dotting  all  the  regions  which  were  the  cliief 
scenes  of  our  Lord's  ministry,  and  tliat  were  best  able  to 
tost  the  facts  on  which  the  whole  preaching  of  tlie  apos- 
tles was  based,  is  extremely  Interesting.  "The  fear  of  the 
liord"  expresses  their  holy  walk;  "the  comfort  of  the 
Holy  Ghost,"  their  "peace  and  Joy  In  believing,"  under 
the  silent  operation  of  the  blessed  Comforter. 

S3-4?.  Peter  Heals  Eneas  at  Ia'dda,  and  Raises  Ta- 
JjiTii  V  to  Life  at  Joppa.    The  historian  now  returns  to 


Peter,  in  order  to  introduce  the  all-important  narrativo 
of  Cornelius  (ch.  10).  The  occurrences  here  related  prob- 
ably took  place  during  Saul's  sojourn  in  Arabia.  33-35. 
as  Peter  passed  tltrougliout  all  quarters— not  now  flee- 
ing from  persecution,  but  peacefully  visiting  tlie  churches. 
to  the  saints  wliich  dwelt  at  Lydda— aliout  fire  miles 
east  of  Joppa.  And  Peter  said  unto  him,  Eneas,  Jesus 
Christ  maketh  thee  whole— See  on  ch.  3.  6.  make  thy 
bed— See  on  John  5.8.  all  that  d%velt  at  Lydda  and 
Saron— (or  "  Sharon,"  a  ricli  vale  between  Joppa  and  Cffi- 
sarea).  saw  lilm,  and  turned  to  the  I.ord— i.  e.,  there 
was  a  general  conversion  in  consequence.  35-39.  at 
Joppa— the  modern  Jaffa,  on  the  Mediterranean,  a  very 
ancient  city  of  the  Philistines,  afterwards  and  still  the 
seaport  of  Jerusalem,  from  which  it  lies  distant  forty-flvo 
miles  to  tlie  north-west.  Tabltha  .  .  .  Dorcas— the  Syro- 
Chaldaic  and  Greek  names  for  an  antelope  or  gazelle, 
which,  from  its  loveliness,  was  frequently  employed  as  a 
proper  name  for  women.  [Meyer,  Olshausen.]  Doubt- 
less the  interpretation,  as  here  given,  is  but  an  echo  of 
the  remarks  made  by  the  Christians  regarding  her— how 
well  her  character  answered  to  her  name,  full  of  good 
works  and  alms-deeds— eminent  for  the  activities  and 
generosities  of  the  Christian  cliaracter.  -wixen  they  had 
•washed— according  to  the  custom  of  civilized  nations  to- 
wards the  dead.  In  an  (rather,  'the')  upper  chamber— 
(cf.  1  Kings  17.  19).  the  disciples  sent  unto  Peter— show- 
ing that  the  disciples -generally  did  not  possess  miracu- 
lous gifts.  [Bengel.]  all  the  -^vido^vs— whom  she  had 
clad  or  fed.  stood  by  lilm  weeping,  and  sho-wing  the 
coats  and  garments  ■wliich  I>orcas  had  made — i.  e.  (as 
tlie  tense  implies),  showing  these  as  specimens  only  of 
what  she  was  in  the  habit  of  making.  40-43.  Peter  put 
them  all  forth,  and  kneeled  down— the  one  in  imita- 
tion of  his  Master's  way  (Luke  8. 54 ;  and  cf.  2  Kings  4.  33) ; 
the  other,  in  striking  contrast  with  it.  The  kneeling  be- 
came the  lowly  servant,  but  not  the  Lord  himself,  o/?«'?!om 
it  is  never  once  recorded  that  he  knelt  in  the  performance  of  a 
miracle,  opened  her  eyes,  and  when  she  sa-%v  Peter,  she 
sat  up— The  graphic  minuteness  of  detail  here  imparts  to 
the  narrative  an  air  of  charming  reality,  he  gave  her 
his  hand,  and  lifted  her  up— as  his  Lord  had  dons  to  his 
own  raother-in-laAV  (Mark  1.  31).  ivith  one  Simon  a  tan- 
ner—a trade  regarded  by  the  Jews  as  half  unclean,  and 
consequently  disreputable,  from  the  contact  with  dead 
animals  and  blood  whicli  was  connected  with  it.  For  this 
reason,  even  by  other  nations,  it  is  usually  carried  on  at 
somedistancefrom  towns;  accordingly,  Simon's  house  was 
"by  the  seaside"  (ch.lO.  6).  Peter's  lodging  there  shows 
him  already  to  some  extent  above  Jewish  prejudice. 

CHAPTER  X. 

Ver.  1-48.    Accession  anh  Baptism  of  Cornelius  and 

HIS    PARTY;    OR,    THE    FIRST-FRUITS    OF    THE    GeNTILES. 

We  here  enter  on  an  entirely  new  phase  of  the  Christian 
Church,  the  "opening  of  the  door  of  faith  to  the  Gen- 
tiles;" in  other  words,  the  recognition  of  Gentile,  on 
terms  of  perfect  equality  with  Jewish,  discipleship  with- 
out the  necessity  of  circumcision.  Some  beginnings  ap- 
pear to  have  been  already  made  in  this  direction  (see  on 
ch.  11.20,21);  and  Saul  probably  acted  on  this  principle 
from  the  first,  both  in  Arabia  and  In  Syria  and  Cilicia. 
But  had  he  been  the  prime  mover  In  the  admission  of  un- 
circuracised  Gentiles  into  the  Church,  the  Jewish  party, 
who  were  never  friendly  to  him,  would  have  acquired 
such  strength  as  to  bring  the  Church  to  the  verge  of  a  dis- 
astrous schism.  But  on  Peter,  "the  apostle"  specially 
"  of  the  circumcision,"  was  conferred  the  honour  of  initi- 
ating this  great  movement,  as  before  of  the  first  admis- 
sion of  . Jewish  believer.?.  (See  on  Matthew  16. 19.)  After 
this,  however,  one  who  had  already  come  upon  the  stage 
was  to  eclipse  this  "chlefest  of  the  apostles."  1,3.  Cre- 
sarea— See  on  cli.S.  40.  the  Itallanband— a  cohort  of  Ital- 
ians, as  distinguished  from  n.atlve  soldiers,  quartered  at 
Cfcsarea,  probably  as  a  body-guard  to  the  Roman  procur- 
ator wlio  resided  there.  An  ancient  coin  makes  express 
mention  of  such  a  cohort  in  Syria.    (  Akef'* ax's  ^A'i(mi»- 

185 


Peter's  Vision  upon  the  Housetop. 


ACTS   X. 


He  Preaches  to  Cornelius  and  his  Household. 


matic  Illustrations  of  the  New  Testament.)  A  devout 
man,  &c.  —  an  uncircumcised  trentile  proselyte  to  the 
Jewish  faith,  of  whom  there  were  a  very  great  number  at 
this  time;  a  distinguished  proselyte,  who  had  brought  his 
whole  household  establishment  under  the  hallowing  in- 
fluence of  the  Jewish  faitli  and  the  regular  observance  of 
its  principal  seasons  of  worship,  gave  inucSi  alma  to 
tlie  people — i.  e.,  the  Jewish  people,  on  the  same  principle 
as  another  centurion  before  him  (Luke  7. 5);  thinking  it 
no  "great  thing,"  if  they  had  "sown  unto  him  spiritual 
things,  that  they  should  reap  his  carnal  things"  (1  Corin- 
thians 9. 11).  prayed  to  God  alway — at  the  stated  daily 
seasons.  See  on  v.  3.  3-G.  sa-*v  .  .  .  evidently— 'distinctly' 
— tUe  nlutli  hour  of  tlie  day — three  o'clock,  the  hour  of 
the  evening  sacrifice.  But  he  had  been  "  fasting  until  that 
hour"  iv.  30),  perhaps  from  the  sixth  hour  (v.  9).  Wliat  Is 
it,  liord  1— language  which,  tremulously  though  it  was  ut- 
tered, betokened  child-like  reverence  and  humility.  Tliy 
prayers  and  tliine  alms — Tlie  way  in  which  both  are 
specified  Is  emphatic.  The  one  denotes  the  spiritual  out- 
going of  his  soul  to  God,  the  other  its  practical  outgoing 
to  men.  are  come  up  for  a  memorial  before  God — i.  e., 
as  a  sacrifice  well-pleasing  unto  God,  as  an  odour  of  a 
sweet  smell  (Revelation  8. 4).  sendto  Joppa  .  .  .  for  one 
Simon,  &c.— See  on  ch.  9.  11.  7,  8.  when  the  angel  was 
departed,  lie  called — immediately  doing  as  directed,  and 
thereby  showing  the  simplicity  of  his  faith,  a  devont 
soldier  of  tUem  that  Vfalted  on  him  continually — of 
the  "soldiers  under  him,"  such  as  the  centurion  at  Caper- 
naum had,  Matthew  8. 9.  Who  this  "  devout  soldier  "  was, 
can  only  be  matter  of  conjecture.  Da  Costa  ("  Four  Wit- 
nesses ")  gives  a  number  of  ingenious  reasons  for  think- 
ing that,  having  attached  himself  henceforth  to  Peter — 
whose  influence  in  the  composition  of  the  second  Gospel 
Is  attested  by  the  earliest  tradition,  and  is  stamped  on 
that  Gospel  itself— he  is  no  other  than  the  Evangelist 
Mark.  9-16.  upon  the  housetop — the  flat  roof,  the  chosen 
place  in  the  East  for  cool  retirement,  the  sixth  hour — 
noon — a  trance — differing  from  the  "  vision  "  of  Cornelius, 
in  so  far  as  the  things  seen  had  not  the  same  objective 
reality,  though  both  were  supernatural,  all  manner  of 
four-footed  heasts,  &c. — i.  e.,  the  clean  and  the  unclean 
(ceremonially)  all  mixed  together.  Not  so,  Lord — See 
Marginal  reference.  I  have  never  eaten  auytlting  tixrct 
is  common — i.  e.,  not  sanctified,  by  Divine  permission  to 
eat  of  it,  and  so  "unclean."  'The  distinction  of  meats 
was  a  sacrament  of  national  distinction,  separation  and 
consecration.'  [Webster  and  Wilkinson.]  AVhat  God 
hath  cleansed,  that  call  not  thou  common — Tlie  cere- 
tnonial  distinctions  are  at  an  end,  and  Gentiles,  ceremo- 
nially separated  from  the  chosen  people  (v.  28),  and  de- 
barred from  that  access  to  God  In  the  visible  ordinances 
of  His  Church  which  they  enjoyed,  are  now  on  a  perfect 
equality  with  them  done_  thrice — See  Genesis  41.  32. 
17-34r.  while  Peter  doubted  .  .  .  wliat  tliis  should 
mean,  behAld,  the  three  men  .  .  ,  stood  before  the  gate 
.  .  .  and  asked— 'were  inquiring,'  t.  e.,  in  the  act  of  doing 
so.  The  preparations  here  made— of  Peter  for  his  Gentile 
visitors,  as  of  Cornelius  for  him— are  devoutly  to  be  noted. 
But  besides  this,  at  the  same  moment,  "the  Spirit"  ex- 
pressly informs  him  that  three  men  were  inquiring 
for  him,  and  bids  him  unhesitatingly  go  with  them,  as 
sent  by  Him.  I  am  he  whom  ye  seek— This  seems  to 
have  been  said  without  any  communication  being  made 
to  Peter  regarding  the  men  or  their  errand,  they  said, 
Cornelius,  a  Just  man,  &c.— fine  testimony  this  from  his 
own  servants,  of  good  report  among  all  tlie  nation 
of  the  Jeivs— specifled,  no  doubt,  to  conciliate  the  favour- 
able regard  of  the  Jewish  apostle,  to  hear  -words  of  thee 
—See  on  ch.  11. 14.  called  them  in  and  lodged  them— 
thus  partially  anticipating  this  fellowship  with  Gentiles. 
Peter  went  .  .  .  -with  them,  and  certain  brethren— six 
in  number,  ch.  11. 12.  from  Joppa— as  witnesses  of  a 
transaction  which  Peter  was  prepared  to  believe  prcg- 
iifint  with  great  consequences.  Cornelius  .  .  .  called  to- 
gether Ills  kinsmen  and  near  friends- implying  that 
lie  had  been  long  enough  at  Caesarea  to  form  relationships 
there,  and  that  he  had  intimate  friends  there  whose  pres- 
186 


ence  he  was  not  ashamed  to  Invite  to  a  religious  meeting 
of  the  most  solemn  nature.  ^5-29.  as  Peter  was  coming 
in,  Cornelius  met  Ikim— a  mark  of  the  highest  respect. 
fell  do>vn  at  his  feet,  and  -worsliipped  hJm— In  the  East 
this  way  of  showing  respect  was  customary  not  only  to 
kings," but  to  others  occupying  a  superior  station;  but 
among  the  Greeks  and  Romans  it  was  reserved  for  the 
gods.  Peter,  therefore,  declines  it  as  due  to  no  mortal.  [Gko- 
Tius.]  '  Those  who  claim  to  have  su^iceeded  JPeter,  have  not 
iynilated  this  part  of  his  conduct^  [Alfoed],  therein  only 
verifying  2  Thessalonians  2.  4,  and  cf.  Revelation  19.  10; 
22.  9.  ye  know  it  is  .  .  .  unlawful  .  .  .  for  ...  a  3vw 
tti)  keep  company,  or  come  unto  one  of  another  nation, 
»&c.— There  was  noexpress  prohibition  to  this  efiect,  and  to 
a  certain  extent  intercourse  was  certainly  kept  up.  (See 
the  Gospel  history,  towards  the  end.)  But  intimate  social 
fellowship  was  not  practised,  as  being  adverse  to  the  spirit 
of  the  law.  I  ask  therefore,  &c.— The  whole  speech  is  full 
of  dignity,  the  apostle  seeing  in  the  company  before  him 
a  new  brotherhood,  into  whose  devout  and  inquiring 
minds  he  was  divinelj'  directed  to  pour  the  light  of  new 
truth.  30-33.  Four  days  ago — the  messengers  being  de- 
spatched on  the  first;  on  the  second  reaching  Joppa  (r.9); 
starting  for  Cassarea  on  the  third;  and  on  the  fourth  ar- 
riving, -we  are  all  here  present  before  God,  to  hear  all 
things  that  are  commanded  thee  of  God — Beautiful  ex- 
pression of  entire  preparedness  to  receive  the  expected 
Divine  teaching  through  the  lips  of  this  heaven-coramls- 
sioncd  teacher,  and  delightful, encouragement  to  Peter  to 
give  free  utterance  to  what  was  doubtless  already  on  his 
lips !  34,  35.  Peter  opened  his  mouth — See  on  Matthew 
5.  2.  Of  a  truth  I  perceive— i.  e.,  'I  have  it  now  demon- 
strated before  mine  eyes.'  that  God  is  no  respecter  of 
persons — Not '  I  see  there  is  no  capricious /awMrt^i'sw  with 
God,'  for  Peter  would  never  imagine  such  a  thing;  but 
(as  the  next  clause  shows), '  I  see  that  God  has  respect  only 
to  pei-sonal  character  and  state  in  the  acceptance  of  men, 
national  and  ecclesiastical  distinctions  being  of  no  ac- 
count.' but  In  every  nation — not  (observe),  in  every  r»- 
ligion;  according  to  a  common  distortion  of  these  words. 
he  that  fcaretli  liim,  and  worketh  rigliteousness — This 
being  the  well-known  phraseology  of  the  Old  Testament 
in  describing  the  truly  godly  man,  within  the  pale  of  re- 
vealed religion,  it  '-:annot  be  alleged  that  Peter  meant 
it  to  denote  a  merely  virtuous  character,  in*  the  heathen 
sense ;  and  as  Peter  had  learnt  enough,  from  the  messen- 
gers of  Cornelius  and  from  his  own  lips,  to  convince  him 
that  the  whole  religious  character  of  this  Roman  officer 
had  been  moulded  in  the  Jewish  faith,  there  can  be  no 
doubt  that  the  apostle  intended  to  describe  exactly  sucU 
saintship— in  its  internal  spirituality  and  external  fruit- 
fulness— as  God  had  already  pronounced  to  be  genuine 
and  approved.  And  since  to  such  "He  giveth  more 
grace,"  according  to  the  law  of  His  Kingdom  (James  4.  6; 
Matthew  25. 29),  he  sends  Peter,  not  to  be  the  instrument  of 
his  conversion,  as  this  is  very  frequently  called,  but  simply 
to  "show  him  the  way  of  God  more  perfectly,"  as  before 
to  the  devout  Ethiopian  eunuch.  36-38.  the  vrord  .  .  . 
sent  unto  tlie  clilldren  of  Israel — for  to  them  (he  would 
have  them  distinctly  know)  the  Gospel  was  first  preached, 
even  as  the  facts  of  it  took  place  on  the  special  theatre  of 
the  ancient  economy,  preaching  peace  by  Jesus  Christ 
—the  glorious  sum  of  all  Gospel  truth,  1  Corinthians  1.  20- 
22.  lie  is  Lord  of  all— exalted  to  embrace  under  the  can- 
opy of  His  peace,  Jew  and  Gentile  alike,  whom  the  blood 
of  His  Cross  had  cemented  into  one  reconciled  and  ac- 
cepted family  of  God,  Ephcsians  2.  13-18.  tliat  -^vord  ye 
know— The  facts,  it  seems,  were  too  notorious  and  extra- 
ordinary to  be  unknown  to  those  who  mixed  so  much 
with  Jews,  and  took  so  tender  an  interest  in  all  Jewish 
matters  as  they  did ;  though,  like  the  eunuch,  they  knew 
not  the  signiticance  of  them,  -which  was  published 
throughout  all  Judea,  ond  began  from  Galilee  —  See 
Luke  4.  14,  37,44;  7.  17;  9.6;  23.  5.  after  the  baptism 
•which  John  preached — See  on  ch.  1.  22.  ho^v  God 
anointed  Jesus  of  Nazareth— rather,  'Jesus  of  Nazareth 
(as  the  burden  of  that  "published  word"),  how  God 
anointed  him.'    -with  the  Holy  Ghost  and  with  poiver 


Cornelius  and  his  Household  Baptized. 


ACTS  XI. 


Peter's  Defence  for  Preaching  to  the  Gentiles, 


&c..—i.  €.,  at  His  baptism,  thus  visibly  proclaiming  Him 
Messiah,  "  the  Lord's  Christ."  See  Luke  4. 18-21.  For  it  is 
not  His  unction  for  personal  holiness  at  his  incarnation 
that  is  referred  to— as  many  of  the  Fathers  and  some 
moderns  take  it— but  His  investiture  with  the  insignia  of 
tlie  Messianic  office,  in  which  He  presented  Himself  after 
His  baptism  to  the  acceptance  of  the  people,  -ivent  aljoiit 
doing  good— holding  up  the  beneficent,  character  of  all 
His  miracles,  which  was  their  predicted  character  (Isa- 
iah 35.  5,  6,  &c.).  lieallj»jSf  all  tUat  -^vcre  oppressed  vvltli 
the  devU— whether  in  the  form  of  demoniacal  posses- 
sions, or  more  indirectly,  as  in  her  "whom  Satan  had 
bound  with  a  spirit  of  infirmity  cightoon  years"  (Luke  i:?. 
16) ;  thereby  showing  Himself  tlie  Redeemer  from  all  evil. 
for  God  ^vas  -vvitli  hlni— Thus  gently  does  the  apostle  rise 
to  the  supreme  dignity  of  Christ  with  which  he  closes, 
accommodating  himself  to  his  hearers.  39-43.  -»ve  are 
■witnesses  of  all  lie  did— not  objects  of  superstitious  rev- 
erence, hut  simply  witnesses  to  the  great  historical  facts 
on  which  the  Gospel  is  founded,  slew  ajid  lianged  (i.  e., 
slew  by  hanging)  on  a  tree— So  ch.  .5.  30;  and  see  on  Gala- 
tians  3.  13.  slio-wed  lilm  openly  ;  not  to  all  the  people — 
for  it  was  not  fitting  that  He  should  subject  Himself,  in 
His  risen  condition,  to  a  second  rejection  in  Person,  but 
nnto  -witnesses  cliosen  before  of  God,  ...  to  ns,  ■wlio 
did  eat  and  drlnlc  -wltli  liim  after  lie  arose,  &c. — Not  tlie 
less  certain,  therefore,  was  the  fact  of  His  resurrection, 
though  withholding  Himself  from  general  gaze  in  His 
risen  body.  He  -whlcU  was  ordained  of  God  to  be  tlie 
Judge  of  quick  and  dead — He  had  before  proclaimed 
Him  "Lord  of  all,"  for  the  dispensing  of  ''])eace"  to  all 
alike;  now  he  announces  Him  in  the  same  supreme  lord- 
ship, for  the  exercise  oi  judgment  upon  all  alike.  On  this 
Divine  ordination,  see  John  5.  22,  23,  27;  ch.  17.  31.  Thus 
we  have  here  all  Gospel  trulli  in  brief.  Unt,  Forgiveness 
through  this  exalted  One  is  the  closing  note  of  Peter's  beau- 
tifully simple  discourse.  To  iiiin  give  all  tbe  propliets 
•witness— i.  e..  This  is  the  burden,  generally,  of  the  pro- 
phetic testimony.  It  was  fitter  tlius  to  give  the  spirit  of 
their  testimony,  than  to  quote  them  in  detail  on  such  an 
occasion.  But  let  this  apostolic  statement  of  the  evan- 
gelical import  of  the  Old  Testament  writings  be  devoutly 
weiglied  by  those  who  are  disposed  to  rationalize  away 
this  element  iu  the  Old  Testament,  -ivliosoever  be- 
llevetli  In  him— This  was  evidently  said  with  special 
reference  to  the  Gentile  audience  then  before  him,  and 
formed  a  noble  practical  conclusion  to  the  whole  dis- 
course. 44,  45.  'WTille  lie  yet  spake,  tJie  Holy  Gbost 
fell— by  visible  and  audible  manifestation  {v.  4()).  tliey 
of  tlie  circumcision  .  .  .  ■were  astonished,  .  .  .  because 
that  on  the  Gentiles  also  -was  poured  out,  ttc.^without 
circumcision,  heard  them  speak  -ivith  tongues  and 
magnify  God — As  on  the  day  of  Pentecost  it  was  no 
empty  miracle,  no  mere  speaking  of  foreign  languages, 
but  utterance  of  "the  wonderful  works  of  God"  in 
tongues  to  them  unknown  (ch.2. 11),  so  here;  but  moVe 
remarkable  in  this  case,  as  the  speakers  were  perhaps 
less  familiar  willi  tlio  Old  Testament  songs  of  praise. 
40-48.  Then  answ^ered  Peter,  Can  any  maji  forbid 
water  .  .  ,  which  have  received  the  Holy  Ghost,  Ac- 
Mark,  he  does  not  say.  They  have  received  the  Spirit, 
what  need  have  they  for  water?  but.  Having  the  living 
discipleship  imparted  to  them  and  visibly  stamped  upon 
tliem,  what  objection  can  there  be  to  admitting  them,  by 
the  seal  of  baptism,  into  the  full  fellowship  of  the  Church? 
■who  have  received  the  Holy  Gliost  as  well  as  we— and 
arc  thus,  in  all  that  is  essential  to  salvation,  on  a  level 
with  ourselves,  lie  commanded  them  to  Ihj  baptized- 
not  doing  it  with  his  own  hands, as  neither  did  Paul,  save 
on  rare  occasions,!  Corintliians  1.  M-17;  cf.  ch.  2.  38,  and 
Jolm  i.  2.  prayed  him  to  tarry  certain  days— 'golden 
days'  [liKNGEL],  spent,  doubtless,  in  refreshing  Christian 
fellowship,  and  iu  imparting  and  receiving  fuller  teach- 
ing on  the  several  topics  of  the  apostle's  discourse. 

CHAPTER   XI. 

Ver.  1-18.    Peter  "Vindicates  Himself  before  the 
CJuuBCH  IN  Jerusalem  for  his  procedure  towards 


THE  Gentiles.    1-11.  the  apostles  and  brethren  ...  in 

Judea— rather,  'throughout  Judea.'  they  .  .  .  of  the 
circumcision — not  the  Jewish  Christians  generally,  for 
here  there  were  no  other,  but  such  as,  from  their  jealousy 
for  "the  middle  wall  of  partition"  which  circumcision 
raised  between  Jew  and  Gentile,  were  afterwards  known 
as  "  they  of  the  circumcision."  They  doubtless  embraced 
apostles  as  well  as  others.  Thou  -wentest  in,  &c.  But 
Peter  rehearsed  the  matter,  &'c. — These  objectors  scruple 
not  to  demand  from  Peter,  though  the  first  among  the 
apostles,  an  explanation  of  his  conduct;  nor  is  there  any 
insinuation  on  Peter's  part  of  disrespect  towards  his  au- 
thority in  that  demand— a  manifest  proof  that  such  au- 
thority was  unknown  both  to  the  complainers  and  to 
himself.  13-18.  tve  entered  the  man's  house — No  men- 
tion of  Cornelius'  name,  much  less  of  his  high  position, 
as  if  that  affected  the  question.  To  the  charge,  "Thou 
wentest  in  to  men  uncircumcised,"  he  simply  speaks  of 
the  uncircumcised  "man"  to  whom  he  had  been  divinely 
sent,  seen  an  angel— lit.,  'the  angel,'  for  the  rumour 
took  that  definite  shape,  wlio  shall  tell  thee  'words 
whereby  tliou  and  all  tliy  liouse  shall  be  saved — The 
historian  makes  the  angel  express  this  much  more  gen- 
erally, ch.  10.  6.  So  also  the  subsequent  report  of  it  by 
the  deputies  and  by  Cornelius  himself  to  Peter,  ch.  10.  22, 
.32.  But  as  Peter  tarried  with  Cornelius  certain  days,  and 
they  doubtless  talked  over  the  wonderful  scene  together, 
perhaps  this  fuller  and  richer  form  of  what  the  angel  said 
was  given  to  Peter;  or  the  apostle  himself  may  have  ex- 
pressed what  the  angel  certainly  designed  by  directing 
tliem  to  send  for  him.  Observe,  "Salvation"  is  hero 
made  to  hang  upon  "  wards,'"  i.  e.,  the  Gospel  message 
concerning  Christ.  But  oiT  the  "salvation"  of  Cornelius, 
see  on  ch.  10.  34,  35:  On  that  of  his  "house,"  see  on  Luke 
19.  10.  Then  remembered  I  tlie  words  .  .  .  John  .  ,  . 
baptized  -with  ■water;  but  ye  shall  be  baptized  with 
the  Holy  Ghost.  Forasmucli  then,  &c.~q.  d.,  'Since 
God  himself  has  put  them  on  a  level  with  ourselves,  by 
bestowing  on  them  what  the  Lord  Jesus  pronounced  the 
higher  baptism  of  the  Holy  Ghost,  would  it  not  have  been 
to  withstand  God  if  I  had  withheld  from  them  the  lower 
baptism  of  water,  and  kept  aloof  from  them  as  still  "un- 
clean ?"  '  held  their  peace  and  gloritied  God — Well  had 
it  been  if,  when  Paul  afterwards  adduced  equally  resist- 
less evidence  in  justification  of  the  same  line  of  proce- 
dure, this  Jewish  party  had  shown  the  same  reverential 
and  glad  submission  !  Then  liath  God  also  granted  to 
the  Gentiles,  <&c. — rather,  'granted  to  the  Gentiles  also.' 
(See  a  similar  misplacement  of  "also"  in  Hebrews  12.  1.) 
To  "grant  repentance  unto  life"— j.  e.,  'such  as  issues  iu 
life'  (cf.  2  Corinthians  7. 10,  "repentance  unto  salvation") 
—is  more  than  to  be  willing  to  pardon  upon  repentance. 
[Grotiu.S.]  The  case  of  Cornelius  is  so  manifestly  one  of 
grace  reigning  in  every  stage  of  his  religious  history,  that 
we  can  hardly  doubt  that  this  was  just  the  feature  of  it 
which  they  meant  here  to  express.  And  this  is  the  grace 
that  reigns  in  evei'y  conversion. 

•19-24.  The  Gospel  being  preached  to  Gentiles  at 
Antiocu  also,  Barnabas  is  sent  thither  from  Je- 
rusalem, WHO  hails  their  accession  and  labours 
AMONG  THEM.  19-34.  they  which  ^vere  scattered 
abroad  upon  tlie  persecution  that  arose  abont  Stephen 
— and  who  "  went  everywhere  preaching  the  word"  (ch.  8. 
•1).  travelled  as  far  as  Phenlce— that  part  Of  the  Med- 
iterranean Coast  which,  commencing  a  little  north  of 
Cresarea,  stretches  northwards  for  upwards  of  100  miles, 
halfway  to  Antioch.  and  Cypi-us— See  on  ch.  4.  36.  An 
active  commercial  intercourse  subsisted  between  Phenico 
and  Cyprus,  and  Antlocli— near  the  head  of  the  north- 
east coast  of  the  Mediterranean,  on  the  river  Orontes, 
and  containing  a  large  colony  of  Jews,  to  whose  religion 
there  were  there  numei'ous  proselytes.  'It  was  almost  au 
Oriental  Uome,  In  which  all  the  forms  of  the  civilized 
lifeof  the  empire  found  some  representative;  and  through 
the  two  first  centuries  of  the  Christian  era  It  was  what 
Constantinople  became  afterwards,  'the  Gate  of  the 
Fast.'  [Hows.]  some  of  them  -^vere  men  of  Cyprus 
and   Cyrenc  — (see   on    Luke   23.  26)  — as   Lucius,   mea- 

187 


Bamahas  Goes  to  Tarsus  for  Savl. 


ACTS  XIL 


The  Church  Persecuted  by  Herod  Agrippa. 


tloned  ch.  13.  1.  spake  nuto  the  Grecians  —  rather, 
"the  Greeks,"  i.e.,  uncircuracised  Gentiles  (as  the  true 
reading  beyond  doubt  is).  The  Gospel  had,  from  the 
first,  been  preached  to  "the  Grecians"  or  Greek-speaking 
Jews,  and  these  '  men  of  Cyprus  and  Cyrene'  were  them- 
selves "Grecians."  How,  then,  can  we  suppose  that  the 
historian  would  note,  as  something  new  and  singular  (v. 
22),  that  some  of  the  dispersed  Christians  preached  to 
t?iem  f  a  great  number  believed— Thus  the  accession  of 
Cornelius  and  his  party  was  not  the  first  admission  of 
nncircumcised  Gentiles  into  the  Church.  (See  on  ch.  10. 
1.)  Nay,  we  read  of  no  influence  wliich  the  accession  of 
Cornelius  and  his  house  had  on  the  further  progress  of 
the  Gospel  among  the  Gentiles;  whereas  there  here  open 
upon  us  operations  upon  the  Gentiles  from  quite  a  differ- 
ent quarter,  and  attended  with  ever-growing  success. 
The  only  great  object  served  by  the  case  of  Cornelius  was 
the  formal  recognition  of  the  principles  which  that  case  after- 
wards secured.  (See  on  ch.  15.)  sent  .  ,  ,  Barnabas  .  .  . 
as  far  as  Antloch— implying  that  even  on  the  way  to 
Antioch  he  found  churches  to  visit.  [Olshatjsen.]  It 
was  in  the  first  instance,  no  doubt,  a  mission  of  inquiry ; 
and  no  one  could  be  more  suitable  to  inquire  into  the 
proceedings  of  those  Cyprians  and  Cyrenians  than  one 
who  was  himself  a  "  Grecian"  of  Cyprus  (ch.  4.  36),  and  "  a 
son  of  consolation."  -when  be  .  .  .  had  seen  the  grace  of 
God  (in  the  new  converts),  was  glad— owned  and  rejoiced 
in  it  at  once  as  Divine,  though  they  were  nncircumcised. 
exhoi-ted  them  all  that  ^vlth  purpose  of  heart  (as  op- 
posed to  a  hasty  and  fickle  discipleship)  they  would 
cleave  unto  the  Lord— the  Lord  .Tesus.  For  he  was  a 
good  man— The  sense  of  "good"  here  is  plainly  'large- 
hearted,'  'liberal-minded,'  risfng  above  narrow  Jewish 
sectarianism,  and  that  because,  as  the  historian  adds,  he 
was  "full  of  the  Holy  Ghost  and  of  faith."  and  much 
people  -^vere  added  unto  the  Lord— Tliis  proceeding  of 
Barnabas,  so  full  of  wisdom,  love  and  zeal,  was  blessed  to 
the  great  increase  of  the  Christian  community  in  that 
important  city. 
25,  26.    Barnabas,  finding  the  work  in  Antioch 

TOO  MUCH  FOR  HIM,  GOES  TO  TAESUS  FOB  SAUL— THETC 
T.ABOUR  THERE  TOGETHER  FOR  A  WHOLE  YEAR  WITH 
MUCH    SUCCESS,  AND  ANTIOCH  BECOIMES    THE  HONOURED 

BIRTH-PLACE  OF  THE  TERM  CHRISTIAN.  Then  de- 
parted Barnabas  to  Tarsus  for  to  seek  Saul — Of  course, 
then,  this  was  after  the  hastj^  despatch  of  Saul  to  Tarsus, 
no  doubt  by  Barnabas  himself  among  others,  to  escape 
the  fury  of  the  Jews  at  Jerusalem.  And  as  Barnabas  was 
the  first  to  take  the  converted  persecutor  by  the  hand 
and  procure  his  recognition  as  a  disciple  by  the  brethren 
at  Jerusalem  (ch.  9.  27),  so  he  alone  seems  at  that  early 
period  to  have  discerned  in  him  those  peculiar  endow- 
ments by  virtue  of  which  he  was  afterwards  to  eclipse  all 
others.  Accordingly,  instead  of  returning  to  Jerusalem, 
to  which,  no  doubt,  he  sent  accounts  of  liis  proceedings 
from  time  to  time,  finding  that  the  mine  in  Antiocli  was 
rich  in  promise  and  required  an  additional  and  powerful 
hand  to  work,  he  leaves  It  for  a  time,  takes  a  journey  to 
Tarsus,  "finds  Saul"  (seemingly  implying— not  that  he 
lay  hid  [Bengel],  but  that  he  was  engaged  at  the  time  in 
some  preaching  circuit  — see  on  ch.  15.  23),  and  i-eturns 
with  him  to  Antioch.  Nor  were  his  hopes  disappointed. 
As  co-pastors,  for  the  time  being,  of  the  Church  there, 
they  so  laboured  that  the  Gospel,  even  in  that  great  and 
many-sided  community,  achieved  for  itself  a  name  which 
will  live  and  be  gloried  in  as  long  as  this  world  lasts,  as 
the  symbol  of  all  that  is  most  precious  to  the  fallen  fam- 
ily of  man :— "  The  disciples  tvere  called  Christians  first  in 
Antioch.'"  This  name  originated  not  within,  but  witliout, 
the  Church;  not  with  their  Jewish  enemies,  by  whom 
they  were  styled  "Nazarenes"  (ch.  24. 5),  but  with  the  hea- 
then in  Antioch,  and  (as  the  form  of  the  word  shows)  with 
the  Romans,  not  the  Greeks  there.  [Olshausen.]  It  was 
not  at  first  used  in  a  good  sense  (as  ch.  26. 28,  and  1  Peter  4. 
16  show),  though  hardly  framed  out  of  contempt  [as  De 
Wette,  Baumgarten,  &c.]  ;  but  as  it  was  a  noble  testi- 
mony to  the  light  in  which  the  Churcli  regarded  Christy- 
honouring  him  as  their  only  Lord  and  Saviour,  dwelling 
188 


continually  on  His  name,  and  glorying  in  It— so  it  was 
felt  to  be  too  apposite  and  beautiful  to  be  allowed  to  die. 

27-30.    By  occasion  of  a  famine,  Barnabas  and  Saul 
return  to  jerusalem  with  a  contribution  for  thk 

relief  of  THEIR  SUFFERING  BRETHREN,    came  prophet* 

from  Jerusalem — inspired  teachers,  a  class  we  shall  af- 
terwards frequently  meet  with,  who  sometimes,  but  not 
necessarily,  foretold  future  events.  They  are  classed  next 
to  apostles,  1  Corinthians  12.  28,  29 ;  Ephesians  4. 11.  that 
there  should  be  great  dearth  throughout  all  the 
world — the  whole  Roman  empire,  which  came  to  pass 
in  the  days  of  Claudius  Caesar.  Four  famines  occurred 
during  his  reign.  This  one  in  Judea  and  the  adjacent 
countries  took  place,  a.  d.  41.  [Josephus,  Antiquities,  20. 
2, 5.J  An  important  date  for  tracing  out  the  chronology  of  the 
Acts.  (But  this  subject  is  too  difficult  and  extensive  to 
admit  of  being  handled  here.)  Then  the  disciples,  every 
man  according  to  his  ability,  determined  to  send  re- 
lief, &c.  This  was  the  pure  prompting  of  'Christian  love, 
which  shone  so  bright  in  those  earliest  days  of  the  Gos- 
pel, sent  it  to  the  elders  — an  oflice  well  known  to  be 
borrowed  from  the  synagogue ;  after  the  model  of  which, 
and  not  at  all  of  the  temple,  the  Christian  Churches  wm-e  con- 
stituted by  the  apostles,  by  the  hands  of  Barnabas  and 
Saul— This  was  Saul's  second  visit  to  Jerusalem  after 
his  conversion. 

CHAPTER    XII. 

Ver.  1-19.  Persecution  of  the  Church  by  Herod 
Agrippa  I.— Martyrdom  of  James  and  miraculous 
deliverance  of  Peter.  1-3.  Herod  the  king — grand- 
son of  Herod  the  Great,  and  son  of  Aristobulus.  He  at 
this  time  ruled  over  all  his  father's  dominions.  Paley 
has  remarked  the  accuracy  of  the  historian  here.  For 
thirty  years  before  this  there  was  no  king  at  Jerusalem 
exercising  supreme  authority  over  Judea,  nor  was  there 
ever  afterwards,  save  during  the  three  last  years  of 
Herod's  life,  within  which  the  transactions  occurred. 
killed  James  .  .  .  with  the  svrord — beheaded  him;  a 
most  ignominious  mode  of  punishment,  according  to  the 
Jews.  Blessed  martyr !  Thou  hast  indeed  "  drunk  of  thy 
Lord's  cup,  and  hast  been  baptized  with  his  baptism." 
(See  on  Mark  10.  38-40.)  A  grievous  loss  this  would  be 
to  the  Church;  for  though  nothing  is  known  of  him  be- 
yond what  we  read  in  the  Gospels,  the  place  which  he 
had  as  one  of  the  three  whom  the  Lord  admitted  to  his 
closest  intimacy  would  lead  the  Church  to  look  up  to  him 
with  a  reverence  and  aflfection  which  even  their  enemies 
would  come  to  hear  of.  They  could  spring  only  upon  one 
more  prized  victim  ;  and  fiushed  with  their  first  success, 
they  prevail  upon  Herod  to  seize  him  also,  because  he 
saw  it  pleased  the  Je^vs- Popularity  was  the  ruling  pas- 
sion of  this  Herod,  not  naturally  so  cruel  as  some  of  the 
family.  [Josbphus,  Antiquities,  19.  7,  3. J  to  take  Peter 
also— whose  loss,  at  this  stage  of  the  Church,  would  have 
been,  so  far  as  we  can  see,  irreparable.  Then  were  the 
days  of  unleavened  bread  —  seven  in  number,  during 
which,  after  killing  and  eating  the  Passover^no  leaven 
was  allowed  in  Jewish  houses  (Exodus  12).  4.  delivered 
Itim  to  four  quaternions  of  soldiers— i.  e.,  to  four  parties 
of  four  each,  corresponding  to  the  four  Roman  watches; 
two  watching  in  prison  and  two  at  the  gates,  and  each 
party  being  on  duty  for  the  space  of  one  watch,  intend- 
ing after  Easter— rather,  after  the  Passover;  i.e.,  after 
the  whole  festival  was  over.  (The  word  in  our  author- 
ized version  is  an  ecclesiastical  term  of  later  date,  and 
ought  not  to  have  been  employed  here.)  to  bring  him 
forth  to  the  people— for  execution  ;  for  during  "  the  days 
of  unleavened  bread,"  or  the  currency  of  any  religious 
festival,  the  Jews  had  a  prejudice  against  trying  or  putting 
any  one  to  death.  5,  G.  prayer  was  made  without  ceas- 
ing—rather (iJ/ariyw),  'instant,'  'earnest,'  'urgent;'  as  in 
Luke  22.  44;  ch.  26.  7 ;  and  1  Peter  4.  8  (see  Greek),  of  the 
Church  unto  God  for  him— not  in  public  assembly,  for 
it  was  evidently  not  safe  to  meet  thus;  but  in  little 
groups  in  private  houses,  one  of  which  was  Mary's,  v.  12. 
And  this  was  kept  up  during  all  the  days  of  unleavened 


The  Miracvioua  Huivei'ance  of  Feter. 


ACTS  xri. 


The  Growing  Success  of  the  Gospd, 


bread,  and  ivliei*  Herod  ^voiild  liave  brought  Iiim 
fortU— '  was  going  to  bring  him  forth.'  tlic  same  niglit— 

but  a  few  hours  before  the  intended  execution.  Thus  long 
were  the  disciples  kept  waiting ;  their  prayers  apparently- 
unavailing,  and  their  faith,  as  would  seem  from  tlie 
Bequel,  waxing  feeble.  Such,  however,  is  the  law  of  God's 
procedure  (Deuteronomy  32.  36,  and  see  on  John  21.  3). 
Peter  ^vas  sleeping  liet-ween  t>vo  soldiers,  boniid  -ivltlx 
tnro  chains— Roman  prisoners  had  a  chain  fastened  at 
one  end  to  the  wrist  of  their  right  hand,  and  at  the  other 
to  the  wrist  of  a  soldier's  left  hand,  leaving  the  right  arm 
of  the  keeper  free  in  case  of  any  attempt  to  escape.  For 
greater  security  the  prisoner  was  sometimes,  as  here, 
chained  to  two  soldiers,  one  on  each  side.  (See  ch.  21.  23.) 
Ye  think  your  prey  secure,  bloodthirsty  priests  and  thou 
obsequious  tyrant  who,  to  "please  the  Jews,"  hast  shut 
in  this  most  eminent  of  the  servants  of  Christ  within 
double  gates,  guarded  by  double  sentinels,  while  double 
keepers  and  double  chains  seem  to  defy  all  rescue  !  So 
thought  the  chief  priests,  who  "made  the  sepulchre  of 
the  Lord  sure,  sealing  the  stone  and  setting  a  watch." 
But  "He  that  sitteth  in  heaven  shall  laugh  at  j-ou." 
Meanwhile,  "Peter  is  sleeping!"  In  a  few  hours  he  ex- 
pects a  stingless  death  ;  "neither  counts  he  his  life  dear 
unto  him,  so  that  he  may  finish  his  course  with  joy  and 
the  ministry  which  he  has  received  of  the  Lord  Jesus." 
In  this  frame  of  spirit  he  has  dropt  asleep,  and  lies  the 
picture  of  peace.  7-11.  the  angel  of  the  Lord— rather, 
'an  angel' — came  npon  hlin — So  in  Luke  2.  9,  expressive 
of  the  unexpected  nature  of  the  visit,  smote  Peter  on 
the  side  .  .  .  Arise  up  quickly.  And  his  chains  fell  ojf 
.  .  .  Gird  thyself  .  .  .  And  so  he  did  .  .  .  Cast  thy  gar- 
ment (tunic,  which  he  had  thrown  off  for  the  night) 
ahout  thee  .  .  .  follo^w  me — In  such  graphic  minuteness 
of  detail  we  have  a  charming  mark  of  reality:  while  the 
rapidity  and  curtness  of  the  orders,  and  the  promptitude 
with  which  they  were  obeyed,  betoken  the  despatch 
which,  in  the  circumstances,  was  necessary,  tvlst  not 
that  it  -was  true  ;  but  thought  he  sa^w  a  vision — So  lit- 
tle did  tlie  apostle  look  for  deliverance!  first  and  .  .  . 
second  Avard  .  .  .  the  iron  gate  that  leadeth  unto  the 
city— We  can  only  conjecture  tlie  precise  meaning  of  all 
this,  not  knowing  the  position  of  the  prison,  passed  on 
through  one  street,  and  foi'thwith  the  angel  de- 
parted from  him— when  he  liad  placed  him  beyond  pur- 
suit. Thus  "He  disappointeth  the  devices  of  the  crafty, 
so  that  their  heads  cannot  perform  their  enterprise"  (Job 
5.12).  -when  Peter  -was  co»ne  to  himself— recovered 
from  his  bewilderment,  and  had  time  to  look  back  upon 
all  the  steps  that  had  followed  each  other  in  such  rapid 
succession.  Now  I  know  of  a  surety,  that  the  Lord 
hath  sent  his  angel,  and  hath  delivered  me,  &c. — an- 
otlier  evidence  that  Peter  expected  nothing  but  to  seal 
his  testimony  with  his  blood  on  this  occasion.  13-17.  he 
came  to  the  house  of  Mary,  &c.— who  'must  have  had  a 
house  of  som.j  pretensions  to  receive  a  large  number;  and, 
accordingly,  we  read  that  her  brother  Barnabas  (Colos- 
Bians  4.  10)  was  a  person  of  substance  (ch.  4.  37).  She  must 
also  have  been  distinguished  for  faith  and  courage  to 
allow  such  a  meeting  in  the  face  of  persecution.'  [Web- 
ster and  Wilkinson.]  To  such  a  house  it  was  natural 
that  Peter  should  come,  mother  of  John  .  .  .  Mark- 
so  called  to  distinguish  him  from  the  apostle  of  that 
name,  and  she  to  distinguish  her  from  the  other  Maries. 
■w^here  many  -were  gathered  together  praying— doubt- 
less for  Peter's  deliverance,  and  continuing,  no  doubt,  on 
this  the  last  of  the  days  of  unleavened  bread,  which  was 
their  last  hope,  all  night  in  prayer  to  God.  came  to 
hearken— not  to  open;  for  neither  was  it  a  time  nor  an 
hour  of  night  for  that,  but  to  listen  who  was  there. 
opened  not  for  gladness,  but  ran  In  and  told,  &c. — 
How  exquisite  is  this  touch  of  nature !  Thoti  art  mad- 
one  ol  those  exclamations  which  one  can  hardly  resist  on 
hearing  what  seems  far 'too  good  to  be  true.'  she  con- 
stantly affirmed  ('kept  steadfastly  aflJrming')  that  it 
'\Tascven  so.  Then  said  they,  It  Is  Ills  angel— his  dis- 
embodied spirit,  his  ghost;  anything,  in  fact,  rather  than 
bimseIC    Though  this  had  been  the  burden  of  their  fer- 


vent prayers  during  all  tlie  days  of  unleavened  bread 
they  dispute  themselves  out  of  it  as  a  thing  incredible. 
Still,  it  is  but  the  unbelief  of  the  disciples  who  "  believed 
not /or  j)02/ and  wondered"  at  the  tidings  of  their  Lord's 
resurrection.  How  often  do  we  pray  for  what  we  can 
hardly  credit  the  bestowment  of,  when  it  comes  in  an- 
swer to  our  prayers!  This,  however,  argues  not  so  much 
hard  unbelief  as  that  kind  of  it  incident  to  the  best  in 
this  land  of  shadows,  which  perceives  not  so  clearly 
as  it  might  how  very  near  heaven  and  earth,  the  Lord 
and  his  praying  people,  are  to  each  other.  Peter  con- 
tinued knocking— delay  being  dangerous.  But  he, 
beckoning  .  .  ,  -with  his  hand  to  Ijkold  their  peace — a 
lively  touch  this.  In  the  hubbub  of  joyful  and  Avondering 
interrogatories  there  might  mingle  reflections,  thrown 
out  by  one  against  another,  for  holding  out  so  long 
against  the  testimony  of  Rhoda;  while  the  emotion  of 
the  apostle's  own  spirit  would  be  too  deep  and  solemn 
to  take  part  in  such  demonstrations  or  utter  a  word 
till,  witli  his  hand,  he  had  signified  his  wish  for  perfect 
silence.  Go  show  these  things  unto  James  and  to  the 
brethren— Whether  James  the  son  of  Alpheus,  one  of 
the  Twelve,  usually  known  as  'James  the  Less,'  and 
"James  the  Lord's  brother"  (Galatians  1.  19),  were  the 
same  person ;  and  if  not,  whether  the  James  here  re- 
ferred to  was  the  former  or  the  latter,  critics  are  sin- 
gularly divided,  and  the  whole  question  is  one  of  the 
most  difllcult.  To  us,  it  appears  that  there  are  strong 
reasons  for  thinking  that  they  were  not  the  same  per- 
son,' and  that  the  one  here  meant,  and  throughout  the 
Acts,  is  the  apostle  James.  (But  on  this  more  hereafter.) 
James  is  singled  out,  because  he  had  probably  begun  to 
take  the  oversight  of  the  Church  in  Jerusalem,  which  we 
afterwards  find  him  exercising  (ch.  15).  And  he  de- 
parted, and  went  into  another  place — according  to  his 
Lord's  express  command,  Matthew  10.  23.  When  told, 
on  a  former  miraculous  liberation  from  prison,  to  go 
and  speak  unto  the  people  (ch.  5.  20),  he  did  it;  but  in 
this  case  to  present  himself  in  public  would  have  been 
to  tempt  God  by  rushing  upon  certain  destruction.  IS, 
19.  as  soon  as  it  -was  day,  <fcc. — His  deliverance  must 
have  been  during  the  fourth  watch  (three  to  six  a.  m.); 
else  he  must  have  been  missed  by  the  keepers  at  the 
change  of  the  watch.  [Wies.]  examined  the  keepers — 
who,  either  like  the  keepers  of  our  Lord's  sepulchre,  had 
"  shaken  and  become  as  dead  men"  (Matthew  28. 4),  or  had 
slept  on  their  watch  and  been  divinely  kept  from  awaking. 
commanded  that  they  should  be  put  to  death— Impo- 
tent vengeance ! 

20-25.  Hekod's  Miserable  End— Growing  Success 
OF  the  Gospel— Barnabas  and  Saul  Return  to  An- 
TIOCH.  !J0.  Herod  -^vas  .  .  .  displeased  with  them  of 
Tyre  and  Sldon— for  some  reason  unknown;  but  the 
effect  on  their  commercial  relations  made  the  latter  glad 
to  sue  for  peace,  their  country  was  nourished  by  the 
king's  country— See  1  Kings  5.  11;  Ezra  3.7;  Ezeklel  27. 
17.  Perhaps  the  famine  (ch.  11.  28)  made  them  the  more 
urgent  for  reconciliation.  21,  33.  And  upon  a  set  day 
Herod  .  .  .  made  an  oration  unto  them— to  the  Tyrians 
and  Sidonians  especially,  the  people  gave  a  shout,  &c. 
— JosEPiius'  account  of  his  death  is  remarkably  similar 
to  this.  [Antiquities,  xix.  8. 2.]  Several  cases  of  such  deaths 
occur  in  history.  Thus  was  this  wretched  man  nearer  his 
end  than  he  of  whom  he  had  thouglit  to  make  a  public 
spectacle.  34.  But  the  -tvord  gre-»v,  &c.—q.  d.,  '  Not  only 
was  the  royal  representative  ignominiously  swept  from 
the  stage,  while  his  Inteiided  victim  was  spared  to  the 
Church,  but  the  cause  which  he  and  his  Jewish  instiga- 
tors sought  to  crush  was  only  furthered  and  glorified. 
How  full  of  encouragement  and  consolation  is  all  this  to 
the  Christian  Churcli  in  every  age!  35.  Barnabas  and 
Saul  returned  ftrom  Jerusalem — where,  it  thus  appears, 
they  had  remained  during  all  this  persecution.  ■*vhen 
they  had  fulfllled  their  ministry — or  service ;  that  men- 
tioned on  ch.  11.  29,  30.  took  with  them  John  .  .  .  Mark 
— <See  on  v.  12),  not  to  be  confounded  with  the  second 
Evangelist,  as  is  often  done.  As  his  nnclc  was  Barnabas, 
so  his  spiritual  father  was  Peter  (1  Peter  5. 13). 

189 


Pavl  and  Barnabas  Sent  to  the  Gentiles. 


ACTS  XIII. 


Elymas  the  Sorcerer  Smitten  with  Blindness. 


CHAPTE*R    XIII. 

(Chapters  13.,  1-1.) 

PA  UL'S  FIRST  MISSIONARY  JO  URNEY, 

In  Company  with  Barnabas. 

Ver.  1-3.    Barnabas  and  Sattl,  divinely  called  to 

LABOUR  among  the  GENTILES,  ARE  SET  APART  AND  SENT 

FORTH  BY  THE  CHURCH  AT  Antioch.  The  first  seven 
chapters  of  this  book  might  be  entitled,  The  Church  among 
the  Jews;  the  next  five  (ch.  S.-12.),  The  Church  in  transition 
from  Jews  to  Gentiles;  and  the  last  sixteen  (ch.  13.-2S.),  The 
Church  among  the  Gentiles.  [Baumgarten.]  'Though 
Christianity  had  already  spread  beyond  the  limits  of  Pal- 
estine, still  the  Church  continued  a  stranger  to  formal 
missionary  eflbrt.  Casual  occurrences,  particularly  the 
persecution  at  Jerusalem  (ch.  8.  2),  had  hitherto  brought 
about  the  difi'asion  of  the  Gospel.  It  was  from  Antioch 
that  teachers  were  first  sent  forth  with  the  definite  pur- 
pose of  spreading  Christianity,  and  organizing  churches, 
with  regular  institutions  (ch.  11.  23).  [Olshausen.]  1. 
tliere  were  ,  .  .  certain  prophets  (see  on  ch.  11.  27)  and 
teachers,  as  Barnahas,  &c.— implying  that  there  were 
others  there  besides;  but,  according  to  what  appears  the 
true  reading,  the  meaning  is  simply  that  those  here  men- 
tioned were  in  the  Churclr  at  Antioch  as  prophets  and 
teachers.  Simeon  .  .  .  Kiger — of  whom  nothing  is  known. 
Xiucius  of  Cyrene — See  on  ch.  2.  20.  He  is  mentioned, 
Romans  16.  21,  as  one  of  Paul's  kinsmen.  Manaen— or 
Menahem,  the  name  of  one  of  the  kings  of  Israel  (2  Kings 
15.  14).  wliicli  had  been  brought  up  with  (or  '  the'  fos- 
ter-brother of)  Herod  the  tetrarch — i.  e.,  Antipas,  who 
was  himself  'brought  up  with  a  certain  private  person  at 
Rome.'  [JoSEPHUs,  Antiquities,  17. 1,  3.]  How  difTerently 
did  these  two  foster-brothers  turn  out— the  one,  aban- 
doned to  a  licentious  life  and  stained  with  the  blood  of 
tlie  most  distinguished  of  God's  prophets,  though  not 
without  his  fits  of  reformation  and  seasons  of  remorse; 
the  other,  a  devoted  disciple  of  the  Lord  Jesus  and 
prophet  of  the  Church  at  Antioch  !  But  this  is  only  what 
may  be  seen  in  every  age:  "Even  so,  Father,  for  so  it 
seemeth  good  in  thy  sight."  If  tlie  courtier,  whose  son, 
at  the  point  of  death,  was  healed  by  our  Lord  (John  4.  46) 
was  of  Herod's  establishment,  while  Susanna's  husband 
was  his  steward  (Luke  8.  3),  his  foster-brotlier's  becoming 
a  Christian  and  a  prophet  is  something  remarltable.  and 
Saul— last  of  all,  but  soon  to  become  first.  Henceforward 
this  book  is  almost  exclusively  occupied  with  him ;  and  his 
impress  on  the  New  Testament,  on  Christendom,  and  on 
the  world  is  paramount.  2.  As  they  ministered  to  the 
liord— The  word  denotes  the  performance  of  official  duties 
of  any  kind,  and  was  used  to  express  the  priestly  func- 
tions under  the  Old  Testament.  Hei-e  it  signifies  the  cor- 
responding ministrations  of  the  Cliristian  Cliurch.  and 
fa«ted— As  this  was  done  In  other  cases  on  special  occa- 
Bions  (v.  3,  14,  23),  it  is  not  improbable  that  they  had  been 
led  to  expect  some  such  proplietic  announcement  at  this 
time,  tlie  Holy  Qhost  said— through  some  of  the  pi-oph- 
ets  mentioned  in  v.  1.  Separate  ine— So  Romans  1. 1.  for 
tlic  ivorlc  \vliereunto  I  liave  called  tlxem — by  some 
communication,  perhaps,  to  tlie m selves :  in  the  case  of 
Saul  at  least,  such  a  designation  was  indicated  from  the 
first  (ch.  22.  21).  N.  B.  While  the  personality  of  the  Holy 
Ghost  is  manifest  from  this  language.  His  supreme  divin- 
ity will  appear  equally  so  by  comparing  it  with  Hebrews 
5.4.  laid  their  hands  on  them— (See  on  ch.  6.  6)— "  i"e- 
commending  them  to  the  grace  of  God  for  the  work  which 
they  had  to  fulfil,"  ch.  14.  20.  sent  them  a-\vay— with  tlie 
double  call — of  the  Spirit  first,  and  next  of  the  Church.  So 
clothed,  their  mission  is  thus  described :  "  They  being  sent 
forth  by  the  Holy  Ghost."  Have  we  not  here  for  all  time 
the  true  principle  of  appointment  to  sacred  oflices? 

4-12.   Arriving  in  Cyprus,  they  preach  in  the  syna- 
gogues OF  Salamis— At  Paphos,  Elymas  is  struck 

BLIND,  AND  THE  GOVERNOR  OF  THE  ISLAND  IS  CON- 
VERTED. •*,  5.  departed  unto  Seleucia — the  seaport  of 
Antioch,  from  which  it  lay  nearly  due  west  fifteen  miles, 
and  five  from  the  Mediterranean  shore,  on  the  river 
Orontes.  thence  sailed  to  Cypriis— whose  high  mountain 
190 


summits  are  easily  seen  in  clear  weather  from  the  coast. 
[Colonel  Chesney  in  Hows.]  '  Four  reasons  may  have 
Induced  them  to  turn  in  first  to  this  island :  (1.)  Its  near- 
ness to  the  mainland;  (2.)  It  was  the  native  place  of 
Barnabas,  and  since  tlie  time  when  Andrew  found  his 
brother  Simon,  and  brought  him  to  Jesus,  and  "Jesus 
loved  M<irtha,  and  her  sister,  and  Lazarus,"  family  ties 
had  not  been  without  effect  on  the  progress  of  the  Gospel. 
(3.)  It  could  not  be  unnatural  to  suppose  tliat  the  truth 
would  be  welcomed  in  Cyprus  when  brought  by  Barnabas 
and  his  kinsman  Mark,  to  their  own  connections  or 
friends.  The  Jews  were  numerous  in  Salamis.  By  sail- 
ing to  that  city,  they  were  following  the  track  of  the 
synagogues;  and  though  their  mission  was  chiefly  to  the 
Gentiles,  their  surest  course  for  reacliing  them  was 
through  the  proselytes  and  Hellenizing  Jews.  (4.)  Some 
of  the  Cypriotes  were  already  Christians.  Indeed,  no  one 
place  out  of  Palestine,  except  Antioch,  had  been  so  hon- 
ourably associated  witli  the  work  of  successful  evangeli- 
zation. [Hows.]  and  when  they  tvere  at  Salamis — the 
Grecian  capital  of  the  island,  on  the  eastern  side,  and  not 
many  hours'  sail  from  Seleucia.  At  this  busy  mercantile 
port  immense  numbers  of  Jews  were  settled,  which  ac- 
counts for  what  is  here  said,  that  they  had  more  than  one 
sj^nagogue,  in  which  Barnabas  and  Saul  preached,  while 
other  cities  had  one  only,  tliey  had  .  .  .  John  (Mark) 
to  their  minister — 'for  their  officer.'  (See  on  Luke  4. 
20.)  With  what  fruit  thej'  preaclied  here  is  not  said. 
Probably  their  feeling  was  what  Paul  afterwards  ex- 
pressed at  Antioch  in  Pisidia,  v.  46.  6.  >vhen  they  hael 
gone  round  tlie  isle  unto  Paphos — on  the  opposite  or 
west  side  of  the  island,  about  100  miles  by  land,  along 
the  south  coast;  the  Roman  capital,  where  the  governor 
resided,  they  found  a  sorcerer — one  of  a  numerous 
class  of  impostors  who,  at  this  time  of  general  unbelief, 
were  encouraged  even  by  cultivated  Romans.  7.  wliicU 
was  with  the  deputy— properly  'the  Proconsul.''  This 
name  was  reserved  for  the  governors  of  settled  "provinces, 
which  were  placed  under  the  Roman  Senate,  and  is  never 
given  in  the  New  Testament  to  Pilate,  Felix,  or  Festus, 
who  v/ere  but  Procurators,  or  subordinate  administrators 
of  unsettled,  imperial,  military  provinces.  Now  as  Au- 
gustus reserved  Cyprus  for  himself,  its  governor  would  in 
that  case  have  been  not  a  Proconsul,  but  simply  a  Procu- 
rator, had  not  the  emperor  afterwards  restored  it  to  the 
Senate,  as  a  Roman  historian  [Dio  Cassius]  expressly 
states.  In  most  striking  confirmation  of  this  minute  ac- 
curacy of  the  sacred  historian,  coins  have  actually  been 
found  in  the  island,  stamped  with  the  names  of  Proconsuls, 
both  in  Greek  and  Latin.  [Akerman's  Numismatic  Illus- 
trations of  the  New  Testament.]  (Grotius  and  Bengel,  not 
aware  of  this,  liave  missed  the  mark  here.)  Serglus 
Paulus,  a  prudent  (or  '  intelligent')  man— who  thirsting 
for  truth,  sent  for  Barnabas  and  Saul,  desiring  ('  earnestly 
desiring')  to  hear  the  word  of  God.  8-13.  But  Elymas  (or 
'  the  wise')  for  so  is  his  name  hy  interpretation  (the  word 
is  from  the  Arabic)  withstood  tliem— perceiving,  pi'oba- 
bly,  how  eagerly  the  proconsul  was  drinking  in  tlie  word, 
and  fearing  a  dismissal.  (Cf.  2  Timothy  3.  8.)  Tlien  Saul 
. .  .  also  . .  .  called  Paul— and  henceforward  Paul  only ;  a 
softening  of  his  former  name,  in  accommodation  to  Roman 
ears,  and  (as  the  word  signifies  nutle')  probably  with 
allusion  as  elsewhere  to  his  insignificance  of  stature  and 
appearance  (2  Corinthians  10. 1, 10).  [Webster  and  AViL- 
KINSON.]  tilled  with  the  Holy  Ghost— The  Spirit  com- 
ing mightily  upon  him.  set  his  eyes  on  him  and  said— 
Henceforward  Barnabas  sinks  into  the  background.  Tlie 
whole  soul  of  his  great  colleague,  now  drawn  out,  as 
never  before,  shoots,  by  the  lightning  gaze  of  his  eye, 
througli  the  dark  and  tortuous  spirit  of  the  sorcerer. 
What  a  picture !  full  of  all  subtlety- referring  to  his 
magic  arts,  and  all  malice— The  word  signifies 'readi- 
ness for  anything,'  knavish  dexterity,  thou  child  ('  son') 
of  the  devil  .  .  .  enemy  of  all  righteousness— These 
were  not  words  of  passion,  for  immediately  before  utter- 
ing them  it  is  said  he  was  "  filled  with  the  Holy  Ghost." 
[Chrysostom.]  -tvilt  thou  not  cease  to  pervert  tlie 
right  ways  of  the  L.ord,  &c.— referring  to  his  having  to 


Paul  Preaches  at  Antioch, 


ACTS  xiir. 


that  Jesus  is  Christ. 


that  hour  made  a  trade  of  leading  his  fellow-creatures 
astray.  Tlie  haitd  of  the  Lord  is  upon  thee,  and  tliou 
•halt  toe  blind  for  a  senson— the  judgment  being  merci- 
fully designed  to  lead  him  to  repentance.  Tlie  tradition 
that  it  did  is  hardly  to  be  depended  on.  there  fell  on 
lilm  a  mist,  &c. — ^This  is  in  Luke's  medical  style.  Then 
the  deputy,  A^'hcn  he  saiv  ■wliat  ■was  done,  toelicved, 
being  astonished  at  the  doctrine  of  the  Liord — so 
marvellously  attested;  cf.  Mark  1.  27.  What  fruit,  if 
any,  followed  this  remarkable  conversion,  or  how  long 
after  it  the  missionaries  remained  at  Paplios,  we  know 
not. 

13-62.  At  Peega  John  Mark  forsakes  them— At  Ax- 
TiocH,  IN  PisiDiA,  Paul  Preaches  witti  glorious 
effect— The  Jews,  enraged,  expel  them  <  i  vr  of  their 
COASTS.  13.  They  came  to  Perga  in  Pnmsj5iylia— The 
distance  from  Paphos  to  Attaleia,  on  the  Gull  of  Pamphy- 
lia  (see  on  ch.  li.  25),  sailing  in  a  north-west  direction,  is 
not  much  greater  than  from  Seleucia  to  Salamis  on  the 
east.  Perga  was  the  metropolis  of  Pampliylia,  on  the 
river  Cestrus,  and  about  seven  miles  inland  from  Atta- 
leia. and  John  departing  front  them  returned  to  Je- 
rusalem— As  Paul  afterwards  peremptorily  refused  to 
take  Mark  with  him  on  his  second  missionary  journey, 
because  "he  had  departed  (or  'fallen  off')  from  them  and 
had  not  gone  with  them  to  the  work"  (ch.  lo.  38),  there 
can  be  no  doubt  that  he  had  either  wearied  of  it  or  been 
deterred  by  the  prospect  of  the  dangers  which  lay  before 
him.  (But  see  on  ch.  15.  37,  &c.)  14.  departed  from  Perga 
— apparently  without  making  any  stay  or  doing  any  work : 
cf.  the  different  language  of  ch.  14. 25,  and  see  immediately 
below,  came  to  Antioch  in  Pisidia — usually  so  called, 
to  distinguish  it  from  Antioch  in  Sj'ria,  from  which  they 
had  started,  though  it  actually  lies  in  Plirygia,  and  almost 
due  north  from  Perga.  It  was  a  long  journey,  and  as  it 
lay  almost  entirely  through  rugged  mountain-passes, 
while  'rivers  burst  out  at  the  base  of  huge  cliffs,  or  dash 
down  wildly  through  narrow  ravines,'  it  must  have  been 
a  perilous  one.  The  whole  region  was,  and  to  this  day  is, 
Infested  by  robbers,  as  ancient  history  and  modern  trav- 
els abundantly  attest ;  and  there  can  be  but  little  doubt 
that  to  this  very  journey  Paul  many  years  after  alludes, 
when  he  speaks  amidst  his  "journcyings  often,"  of  his 
"perils  of  rivers"  (as  the  word  is),  and  his  "perils  of  rob- 
bers." (2  Corinthians  11.  2G.)  If  this  journey  were  taken 
in  May— and  much  earlier  than  that  tlie  passes  would 
have  been  blocked  up  with  snow— it  would  account  for 
their  not  staying  at  Perga,  whose  hot  streets  are  then  de- 
serted; 'men,  women,  and  children,  flocks,  herds,  camels, 
and  asses,  all  ascending  at  the  beginning  of  the  liot  sea- 
son from  the  plains  to  the  cool  basin-like  hollows  on  the 
mountaiiis,  moving  in  the  same  direction  with  our  mis- 
sionaries.' [Hows.}  15-17.  TlienPaulstoodup,  and  beck- 
oning ivith  his  hand— as  was  his  manner  on  sucli  occa- 
sions, ch.  21.  40;  and  see  ch.  2C.  1.  Men  of  Israel,  and  ye 
that  fear  God— by  the  latter  expression  meaning  relig- 
ious proselytes,  who  united  witli  tlie  Jews  iV  all  acts  of 
ordinary  worship,  and  exalted  them  %vhci»  they  dwelt 
as  strangera  in  Egypt— by  marvellous  interpositions  for 
them  ill  tlieir  deepest  depression.  18-^J:3.  forty  years 
BuiTered  he  their  manner- rather,  according  to  what 
appears  the  true  reading,  'cherislied  he  them'  (as  a  nurse 
the  infant  in  her  bosom),  after  that  lie  gave  .  .  .  judges 
•  .  .  by  the  space  of  four  liiindrcd  «nd  fifty  years — As 
this  appears  to  contradict  1  Kings  G.  1,  various  solutions 
have  been  proposed.  Taking  the  words  as  they  stand  in 
the  Greek,  thus,  'after  that,  by  the  space  of  450  years,  he 
gave  judges,'  the  meaning  may  be,  tliat  about  4^30  years 
elapsed  from  the  time  of  the  covenant  with  Abialiam 
rtrifU  the  period  of  the  judges;  wliich  is  historically  cor- 
rect, tlie  word  'about'  showing  that  clirouologieal  exact- 
ness wiis  not  aimed  at.  But  taking  tlie  sense  to  be  as  in 
our  version,  that  it  was  the  period  of  the  judges  itself 
whicli  lasted  about  450  years,  this  statement  also  will  ap- 
pear historically  correct,  if  we  include  in  it  the  interval 
of  sul)ject!on  to  foreign  powers  which  occurred  during  tlie 
period  of  tlie  Judges,  and  understand  it  to  describe  tlie 
Whole  period  from  the  settlement  of  the  tribes  in  Canaan 


to  the  establishment  of  royalty.  Thus,  from  the  Exodus 
to  the  building  of  the  temple  were  592  years  [Josephus, 
AntiquUies,  S.S.1];  deduct  forty  years  iix  the  wilderness; 
twenty-flve  years  of  Joshua's  rule  [Josephus,  Antiquities, 
5.  1.  29];  forty  years  of  Saul's  reign  (r. 2);  forty  of  David's- 
and  the  first  four  years  of  Solomon's  reign  (1  Kings  6.  1), 
and  there  remain,  just  443  years;  or,  in  round  numbers, 
'about  450  years.'  God  gave  them  Saul  .  ,  .  of  the  tribe 
of  Benjamin— That  the  speaker  was  himself  of  tlie  same 
name  and  of  the  same  tribe,  has  often  been  noticed  as  in 
all  likelihood  present  to  the  apostle's  mind  while  speak 
Ing.  forty  years— With  this  length  of  Saul's  reign  (not 
mentioned  in  the  Old  Testament),  Josephus  coincides 
{Antiquities,  6.  14. 9).  I  have  found  David,  &c. — This  quo- 
tation is  the  substance  of  Psalm  89.20;  1  Samuel  13.  11; 
and  perhaps  also  of  Psalm  78.  70-72.  23-35.  Of  this  man's 
seed  hath  God,  according  to  .  .  .  promise,  raised  unto 
Israel  a  Saviour,  Jesxis- The  emphasis  on  this  statement 
lies  (1.)  in  the  seed  from  which  Christ  sprang— David's — 
and  the  p?-omtse  to  that  effect,  which  was  thus  fulfilled; 
(2.)  on  the  character  in  which  this  promised  Christ  was 
given  of  God—"  a  Saviour."  His  personal  name  "  Jesus'- 
is  emphatically  added,  as  designed  to  express  that  very 
character.  (See  on  Matthew  1.  21.)  26-31.  children  .  .  , 
of  Abraham,  and  Avhosocver  among  you  fearetli  God 
(Gentile  proselytes),  to  you  is  the -tvord  of  this  salvation 
sent— both  being  regarded  as  one  class,  as  "  the  Jew  first," 
to  whom  the  Gospel  was  to  be  addressed  in  the  first  in- 
stance. For  they  that  divell  at  Jerusalem^  and  their 
rulers,  because  tlxey  kneiv  him  not,  &c.— The  apostle 
here  speaks  as  if  the  more  Immediate  guilt  of  Christ's 
death  laj--  with  the  rulers  and  people  of  the  metropolis,  to 
which  he  fondly  hoped  that  those  residing  at  such  a  dis- 
tance as  Antioch  would  not  set  their  seal,  found  no  cause 
of  death— though  they  sought  it,  Matthew  26.  59,  60.  tliey 
took  him  do\-»-n  .  .  .  aisd  laid  lilm  in  a  sepulclire — 
Though  the  burial  of  Christ  was  an  act  of  honour  and 
love  to  him  by  the  disciples  to  whom  the  body  was  com- 
mitted, yet  since  his  enemies  looked  after  it,  and  ob- 
tained a  guard  of  soldiers  to  keep  watch  over  it,  as 
the  remains  of  their  own  victim,  the  apostle  regards 
this  as  the  last  manifestation  on  their  part  of  enmity  to 
the  Saviour,  that  they  might  see  how  God  laughed 
all  their  precautions  to  scorn  by  "raising  him  from 
the  dead."  he  was  seen  many  days  of  tliem  -which 
came  up  -with  liiju  from  Galilee  to  Jerusalem, 
&c.— /'.  e.,  by  those  who,  having  gone  out  and  in  with 
him  in  closest  intimacy  during  all  his  public  ministrj', 
Avhich  lay  cliiefly  in  Galilee,  and  having  accompanied 
him  on  his  last  journey  to  Jerusalem,  could  not  possibly 
be  mistaken  as  to  the  identity  of  the  risen  One,  and  were 
therefore  unexceptionable  and  sufficient  witnesses.  32, 
3.3.  God  hath  fsclfllled  the  same — 'hath  completely  ful- 
filled.' in  that  he  hath  raised  up  Jesus  again — lit., 
'raised  up;'  but  the  meaning  is  (notwithstanding  the 
contrary  opinion  of  many  excellent  interpreters)  "from 
the  dead;"  as  the  context  plainly  shows,  as  it  is  written 
in  tSie  second  Psalm — in  m.any  MSS.  'tlie  first  Psalm;' 
what  we  call  the  first  being  regarded  by  the  ancient  Jews 
as  only  an  introduction  to  the  Psalter,  which  was  con- 
sidered to  begin  with  tlie  second,  this  day  have  I  be- 
gotten tlice— As  the  apostle  in  Romans  1.  4  regards  the 
resurrection  of  Christ  merely  as  the  manifestation  of  a 
prior  Sonsliip,  wliich  he  afterwards,  ch.  8.  32,  represents 
as  essential,  it  is  plain  that  this  is  his  meaning  here. 
(Sucli  declarative  meaning  of  the  verb  'to  be'  is  familiar 
to  every  reader  of  the  Bible.)  See  ex.  gr.  John  15.  8,  "So 
sliall  ye  be,"  i.e.,  be  seen  /o  be  "my  disciples."  It  is  against 
the  wliole  sense  of  the  New  Testament  to  ascrilie  the 
origin  of  Christ's  Sonsliip  to  His  resurrection.  34-37. 
now  no  n»orc  to  return  to  corruption — i.  e.,  to  tine  grave 
where  death  rrigns;  and  cf.  llomans  6.  9,  "Clirist  being 
raised  from  the  dead  dieth  no  more,  death  hath  no  more 
dominion  over  him."  I  -*vill  give  you  the  sure  mercies  of 
David— (Isaiali  5;'i.  3.)  The  word  rendered  "meroios"  is 
peculiar,  denoting  the  sanc/i/i/of  them,  ns  comprehending 
tlio  whole  riclies  of  the  new  covenant;  while  the  other 
word,  "sure,"  points  to  tlie  certainty  wltli  which  tliey 

191 


Many  of  ike  Gentiles  Believe. 


ACTS  XIV. 


Paul  and  Barnabas  Driven  from  Iconium, 


would,  through  David's  Seed,  be  at  length  all  substan- 
tiated.   See  on  John  1.  14.    But  how  do  these  words  prove 
the  resurrection  of  Christ?     'They  presuppose  it;    for 
since  an  eternal  kingdom  was  promised  to  David,  the 
Ruler  of  this  kingdom  could  not  remain  under  the  power 
of  death.    But  to  strengthen  the  indefinite  prediction  by- 
one  more  definite,  tlie  apostle  adduces  Psalm  16.  10,  of 
whicli  Peter  had  given  the  same  explanation  (see  on  ch.  2. 
27. 30, 31),  both  apostles  denying  the  possibility  of  its  proper 
reference  to  David.'    [Olshausen.]    for  David,  after  lie 
liad  served  l»is  own  generation  by  tlic  %vlll  of  God— 
ratlier,  '  sewed,'  in  his  own  generation,  the  will  (or '  coun- 
sel') of  God ;  yielding  himself  an  instrument  for  the  ac- 
complishment of  God's  high  designs,  and-  in  this  respect 
being  emphatically  "the  man  after  God's  own  heart." 
This  done,  he  '  fell  asleep,  and  was  gathered  to  his  fathers, 
and  saw  corruption.'  David,  therefore  (argues  the  apostle), 
could  not  be  the  subject  of  his  own  prediction,  which  had 
its  proper  fulfilment  only  in  the  resurrection  of  the  uncor- 
rupted  body  of  the  Son  of  God,  emphatically  God's  "  Holy 
One."    38-4:1.  the  forgiveness  of  sins— tlie  first  necessity 
of  the  sinner,  and  so  the  first  experienced  blessing  of  the 
Gospel,    by  liim  all  tfeat  believe  are  justified  from  all 
tilings— The  sense  requires  that  a  pause  in  the  sentence 
be  made  here:   q.  d.,  'By  him  the  believer  is  absolved 
from  all  charges  of  the  law.'    What  follows— from  wbicli 
ye  could  not  be  justified  by  tbe  law  of  Moses— is  not  an 
exceptional  but  an  explanatory  clause.    The  meaning  is  not, 
'Though  the  law  justifies  froni  many  things,  it  cannot 
justify  from  all  things,  but  Christ  makes  up  all  deficien- 
cies:' but  the  meaning  is,  'By  Christ  the  believer  is  jus- 
tified from  all  things,  whereas  tlie   law  justifies  from 
nothing.'     (N.  B.  The  deeper  sense  of  justification,  the 
positive  side  of  it,  is  reserved  for  the  Epistles,  addressed  to 
the  justified  themselves :  and  whereas  it  is  the  resurrection 
of  Christ  here,  and  throughout  the  Acts  chiefly,  which  is 
dwelt  on,  because  the  first  thing  in  order  to  bring  peace 
to  the  guilty  through  Christ  was  to  establish  His  Mes- 
siahship  by  His  resurrection,  in  the  Epistles  to  believers 
His  death  as  the  way  of  reconciliation  is  fully  unfolded.) 
Beware,  tlierefore,  &c. — By  this  awful  warning  of   the 
Old  Testament  the  apostle  would  fain  "  shut  them  up  unto 
the  fai  tli."    ye  ■*vill  not  believe  tliough  a  man  declare  it 
unto  yon— i.  e.,  even  on  unexceptionable  testimonj'.    The 
words,  from  Habakkuk  1.  5,  were  originally  a  merciful 
but  fruitless  warning  against  the  approaching  destruction 
of  Jerusalem  by  the  Chaldeans  and  the  Babylonish  cap- 
tivity.   As  such   nothing  could  more  fitly  describe  the 
more  awful   calamity  impending   over   the   generation 
whicli   the  apostle  addressed.    43,  43.   And  wben  tlie 
•Tews  xvere  gone  out  of  tlie  synagogue,  tbe  Gentiles 
besought  that  these  words  might  be  preached  io  them 
the  next  sabbath — rather  (according  to  what  is  bej'ond 
doubt  the  true  reading),  'Now,  as  they  were  going  out_(of 
the  synagogue)  they  besought'— i.  e.,  not  the  Gentiles, 
whose  case  comes  in  afterwards,  but  the  mixed  congrega- 
tion of  Jews  and  proselytes,  to  whom  the  discourse  had 
been  addressed,  entreated  to  have  another  hearing  of  such 
truths;  those  of  them,  that  is,  who  had  been  impressed. 
'And  after  the  breaking  up  of  the   synagogue,  many 
of"  both  classes,  Jews  and  religious  proselytes,  followed 
Paul  and  Barnabas  (observe,  from  this  time  forward,  the 
Inverted  order  of  these  names ;  except  ch.  14. 14 ;  13.  7 ;  12. 
25;  on  which  see).    These  had  evidently  been  won  to  the 
Gospel  by  what  they  had  heard, and  felt  a  clinging  to  their 
spiritual  benefactors,    who  speaking  to  them — following 
up  the  discoui'se  in  the  synagogue  by  some  further  words 
of  encouragement,    persuaded  them  to  continue  in  the 
grace  of  God— which  they  had  experienced  through  the 
Gospel.    (Cf.  ch.  11.  23.)    4r4-4:8.  the  next  sabbath  came 
al  most  the  -whole  city  together  to  hear  the  -word  of  God 
—the  intervening  days  having  been  spent  in  further  in- 
quiry and  instruction,  and  the  excitement  reaching  the 
Gentiles,  who  now  for  the  first  time  crowded,  along  with 
the  usual  worshippers,  into  the  synagogue.  But  when  the 
Je-»vs— tliose  zealots  of  exclusive  Judaism— saw  the  mnl- 
lltudes,  tliey  -»vere  filled  %vith  envy— rather,  'indigna- 
tiou,'  and  broke  out  in  their  usual  manner,    contra- 
192 


dieting  and  blaspheming— There  is  nothing  more  awful 
than  Jewish  fury  and  execration  of  the  name  of  Jesus  of 
Nazareth,  when  thoroughly  roused.  Then  Paul  and  Bar- 
nabas ^vaxed  bold,  and  said,  Ac— This  is  in  the  highest 
style  of  a  last  and  solemn  protestation.  It  -»vas  necessary 
that  the  -word  should  first  have  been  spoken  to  yon — 
See  the  direction  of  Clirist  in  Luke  24.  47;  also  Romans  1. 
16.  since  ye  judge  yourselves  un-worthy  of  everlasting 
life — pass  sentence  upon  yourselves.  For  so  hath  the 
liord  commanded  us,  saying,  &c. — These  and  other  pre- 
dictions must  have  been  long  before  this  brought  vividly 
home  to  Paul's  mind  in  connection  with  his  special  voca- 
tion to  the  Gentiles.  I  have  set  thee — i.  e.,  Messiah; 
from  which  Paul  inferred  that  he  was  but  following  out 
this  destination  of  his  Lord,  in  transferring  to  the  Gen- 
tiles tliose  "  unsearchable  riches"  which  were  now  by  the 
Jews  rejected  and  despised,  -when  the  Gentiles  he^rd 
this,  they  -w-ere  glad — to  perceive  that  their  accession 
to  Christ  was  matter  of  Divine  arrangement  as  well  as 
apostolic  effort,  and  glorified  the  -word  of  the  liord — 
by  a  cordial  reception  of  it.  and  as  many  as  -were  or- 
dained to  eternal  life  believed— a  very  remarkable  state- 
ment, which  cannot,  without  force,  be  interpreted  of 
anything  lower  than  this,  that  a  Divine  ordination  to  eternal 
life  is  the  cause,  not  the  eflfect,  of  any  man^s  believing.  4:9- 
5r2.  And  the  -ivord  of  the  liord  -was  published  tlirough- 
out  all  the  region — implying  some  stay  in  Antioch  and 
missionary  activity  in  its  vicinity,  the  devout  and  hon- 
ourable-ivomen-female  proselytes  of  distinction,  jaun- 
diced against  the  new  preachers  by  those  Jewish  ecclesi- 
astics to  whom  they  had  learnt  to  look  up.  The  potent 
influence  of  tiie  female  character  both  for  and  agninst  the 
truth  is  seen  iii  every  age  of  the  Church's  historj-.  ex- 
pelled them — an  easier  thing  than  to  refute  them,  shook 
off  the  dust  of  their  feet  against  them — as  directed, 
Matthew  10.  14.  came  unto  Iconium— a  populous  city 
about  forty-five  miles  south-east  from  Pisidian  Antioch  : 
at  the  foot  of  Mount  Taurus;  on  the  borders  of  Lycaonia, 
Phrygia,  and  Pisidia;  and  in  later  times  largely  contribu- 
ting to  the  consolidation  Of  the  Turkish  empire,  the  dis- 
ciples—who, though  not  themselves  expelled,  had  to  en- 
dure sufllerings  for  tlie  Gospel,  as  we  learn  from  ch.  14.  22 — 
-»vere  filled  -ivitli  joy  and  -vrlth  the  Holy  Ghost— who 
not  only  raised  them  above  shame  and  fear,  as  professed 
disciples  of  the  Lord  Jesus,  but  filled  them  with  holj'  and 
elevated  emotions. 

CHAPTER    XIV. 

Ver.  1-7.  Meeting  with  Similar  Success  and  Simi- 
i,AR  Opposition  at  Iconium,  PAUii  and  Barnabas 
Flee  for  their  Lives  to  Lystra  and  Derde,  and 
Preach  there.  'After  this  detailed  account  of  Paul's 
labours  at  Pisidian  Antioch,  Luke  subjoins  only  brief 
notices  of  his  further  labours,  partly  because  from  the 
nature  of  the  case  his  discourses  must  have  embraced 
nearly  the  same  topics,  and  partly  because  the  conse- 
quences that  resulted  assumed  quite  a  similar  shape.' 
[Olshausen.]  l.  they  -^vent  both  together  into  the 
synagogue— </.  d.,  'Though  Paul  was  now  the  prominent 
speaker  and  actor,  yet  in  everything  Barnabas  went 
along  with  him.'  a  .  .  .  multitude  ...  of  the  Greeks 
believed— meaning  probably  the  religious  proselytes,  as 
opposed  to  "  the  Gentiles"  mentioned  v.  2.  3.  Ziong  time 
therefore  abode  they— because  in  spite  of  opposition  they 
were  meeting  with  so  much  success,  speaking  boldly 
In  the  liord— rather,  '  in  dependence  on  the  Lord,'t.  e.,  on 
their  glorified  Head,  -who  gave  testimony  to  the  -»vord 
of  his  grace— a  notable  definition  of  the  Gospel,  whose 
whole  burden  is  Grace,  and  granted—"  granting,"  i.  e., 
who  confirmed  the  Gospel  by  granting  miraculous  at- 
testation to  it.  (The  "  and"  is  wanting  In  the  best  MSS.) 
5.  an  assault  made  ...  to  stone  them — rather  here,  '  an 
impetuous  movement' with  a  view  to  stoning  them:  for 
in  2Corinthiansll.  25,  Paulsaj-s,  "  Once  I  was  stoned,"  and 
that  was  at  Lystra,  as  expressly  related  in  v.  19.  (Pa- 
ley's  remarks -/Joree  Pau?fncB—on  this  singular  coinci- 
dence between   the   Epistle  and   the   history  are  very 


Paul  Heals  a  Cripple  at  Lyslra. 


ACTS  XIV. 


Paul  is  Sloned,  and  Departs  the  City 


Btriking.)  fled— (See  Matthew  10.  23.)  G.  to  Liystra  and 
Derbe — the  one  some  twenty  miles  to  the  south,  the  other 
some  sixty  miles  to  the  east  of  Iconiuni,  somewhere  about 
the  bases  of  what  are  called  tlie  Black  Mountains  and  the 
roots  of  Mount  Taurus ;  but  their  exact  position  has  not 
yet  been  discovered. 

8-21.  At  Lystra,  Paul  Healing  a  Cripple,  the 
People  are  scarce  Restrained  from  Sacrificing  to 
TIIE3I  AS  Gods,  but  afterwards,  their  Minds  being 
Poisoned,  they  Stone  Paul,  Leaving  hiji  for  Dead- 
Withdrawing  TO  Derbe,  tiij»t  Preach  and  Teach 
there.  There  being  no  ment.on  of  tlie  synagogue  at 
Lystra,  it  is  probable  there  were  too  few  .Tews  there  to 
form  one.  8-10.  tUcre  stvt  tliere  a  certain  ntaii  ...  a 
cripple  from  Uis  mother's  Avonib  .  .  .  The  same  lieard 
Paxil  speak — in  the  open  air  and  (v.  11)  to  a  crowd  of 
people,  wixo  steadfastly  belioldlKg  l»iin — as  he  did 
Elyraas  the  sorcerer  when  about  to  work  a  miracle  on 
him.  and  perceiving  tliat  lie  had  faith  to  be  healed — 
Paul  may  have  been  led  by  tlie  siglit  of  this  cripple  to 
dwell  on  the  Saviour's  miracles  of  healing,  and  His  pres- 
ent power;  and  perceiving  from  tlie  eagerness  witli  which 
the  patient  drank  in  his  words,  tliat  he  was  prepared  to 
put  his  own  case  Into  the  Redeemer's  hands,  the  Spirit 
of  the  glorified  Physician  came  all  upon  him,  and  "  with 
a  loud  voice"  he  bade  him  "stand  upright  upon  his  feet." 
The  effect  was  instantaneous— he  'sprang' to  his  feet  "and 
walked."  11-13.  In  the  speech  of  Lycaonia — wliether  a 
corruption  of  the  Greek  tongue,  which  was  well  enough 
understood  in  this  region,  or  the  remains  of  some  older 
tongue,  is  not  known.  The  gods  arc  come  down  to  «s 
In  the  likeness  of  men— the  language  of  a  rude  and  un- 
sophisticated people.  But '  that  whicli  was  a  superstition 
in  Lycaonia,  and  for  which  the  whole  creation  groaned, 
l)ecame  a  reality  at  Bethlehem.'  [Webster  and  Wilkin- 
son.] they  called  Barnabas,  Jupiter— the  father  of  the 
gods,  from  his  commanding  mien  (Chrysostom  thinks), 
and  Paul,  Mercurlus— the  god  of  eloquence  and  the  mes- 
senger and  attendant  of  Jupiter,  in  the  heatiien  mytli- 
ology.  the  priest  of  Jupiter  "vvhich  was  (/.  c,  whose 
temple  stood)  before  their  city,  brought  oxen  and 
garlands— to  crown  the  victims  and  decorate,  as  on 
festive  occasions,  the  porches.  14-18.  wJ»en  Barnabas 
and  Paul  heard— Barnabas  Is  put  first  here,  apparently 
as  having  been  styled  the  "Jupiter"  of  the  company— 
tlxey  rent  their  clotlies  and  ran  in- rather  (according 
to  the  true  reading),  'ran  fortli'— among  the  people,  cry- 
ing out.  Sirs,  why  do  ye  these  tilings  1— This  was  some- 
thing  more  than  that  abhorrence  of  idolatry  which  took 
possession  of  the  Jews  as  a  nation  from  tlie  time  of  tlie 
Balij'lonish  captivity:  it  was  that  delicate  sensibility  to 
cvei-ything  which  affects  the  honour  of  God  which  Chris- 
tianity, giving  us  in  God  a  reconciled  Father,  alone  can 
produce;  making  theChristian  instinctively  feel  himself 
to  be  wounded  In  all  dishonour  done  to  God,  and  filling 
him  with  mingled  horror  and  grief  when  such  gross  in- 
sults as  this  are  offered  to  him.  we  art  men  of  like 
passions,  &c.— How  unlike  either  imposture  or  enthu- 
siasm is  this,  and  how  high  above  all  self-seeking  do 
tliese  men  of  Christ  show  themselves  to  be !  unto  the 
living  God— This  is  the  most  glorious  and  distinctive  of 
all  the  names  of  God.  It  is  the  familiar  phraseology  of 
the  Old  Testament,  which,  in  such  contrast  with  all  that 
Is  to  be  found  within  the  literature  of  heathenism,  is 
sliown  to  be,  with  its  sequel,  the  New  Testament,  the  one 
Book  of  the  true  religion,  -who  made  heaven,  and 
earth,  and  the  sea,  and  all  therein— This  idea  of  creation, 
utterly  unknown  alike  to  rude  and  to  cultivated  heathen- 
Ism,  Avould  not  only  define  what  was  meant  bj'  "the 
living  God,"  but  open  up  a  new  world,  on  after  reflec- 
tion, to  the  more  thoughtful  part  of  the  audience.  yvUo 
In  times  past  suffered  all  nations  to  walk  in  their  own 
ways— i.  e.,  without  extending  to  them  the  revelation 
vouelisafed  to  the  seed  of  Abraham,  and  the  grace  attend- 
ing it:  cf.  ch.  17.  30;  1  Corinthians  1.  21.  (Yet  not  without 
guilt  on  their  part  was  this  privation,  Romans  1.  20,  Ac.) 
Nevertheless  he  left  not  himself  >vlthout  -tvltness, 
tu  that,  Ac— Though  the  helnousness  of  Idolatry  is  rep- 
GO 


resented  as  so  much  less  in  the  heathen,  by  tow  mucli 
they  were  outside  the  pale  of  revealed  religion,  he  takes 
care  to  add  that  the  heathen  have  Divine  "witness" 
enough  to  leave  them  "  without  excuse."  he  did  good- 
scattering  his  beneficence  everywhere  and  in  a  thousand 
forms,  rain  from  lieaven  and  fruitful  seasons— on 
which  human  subsistence  and  all  human  enjoyment  de- 
pend. In  Lycaonia,  where,  as  ancient  writers  attest, 
rain  is  peculiarly  scarce,  this  allusion  would  have  all  the 
greater  effect,  tilling  our  hearts  -ivith  food  and  glad- 
ness—a natural  colloquialism,  the  heart  being  gladdened 
by  the  food  supplied  to  the  body,  and  with  these  say- 
itigs  scarce  restrained  they  tl»e  people  that  tliey  had 
not  done  sacrifice  to  them— In  spite  of  this,  and  Peter's 
repudiation  of  all  such  honour  (ch.  10.  2G),  how  soon  did 
idolatrous  tendencies  begin  to  show  themselves  in  the 
Christian  Church,  at  length  to  be  systematized  and  en- 
joined in  the  Church  of  Rome!  came  thitlicr  Je-»vs 
from  Antioch  and  Iconlum— Furious  zeal  that  would 
travel  so  far  to  counteract  the  missionaries  of  the  Cross ! 
persuaded  tlie  people— '  the  multitudes.'  and  liavlng 
stoned  Paul— See  on  v.  .5.  Barnabas  they  seem  to  have 
let  alone;  Paul,  as  the  prominent  actor  and  speaker, 
being  the  object  of  all  their  rage.  The  words  seem  to 
imply  that  it  was  the  Jews  who  did  this;  and  no  doubt 
they  took  the  lead  (v.  19),  but  it  was  the  act  of  the  insti- 
gated and  fickle  multitudes  along  with  them,  dre-w 
him  out  of  the  city— By  comparing  this  with  ch.  7.  58  it 
will  be  seen  that  the  Jews  were  the  chief  actors  in  this 
scene,  as  the  disciples  stood  round  about  him — sor- 
rowing. So  his  labours  here  had  not  been  in  vain :  "  Dis- 
ciples" had  been  gathered,  who  now  rallied  around  the 
bleeding  bodj\  And  one  appears  to  have  been  gained  on  this 
occasion,  of  far  more  importance  than  all  the  rest— TiidO- 
THEUS.  See  on  ch.  16.  1-3.  (It  could  scarcely  have  been  at 
the  subsequent  visit,  v.  21,  for  the  reason  given  on  2  Timo- 
thy 3.  10,  11;  while  at  the  third  visit,  ch.  16.  1-3,  he  was 
already  a  Christian.)  he  rose  up— It  is  just  possible  that 
this  recovery  was  natural;  the  insensibility  occasioned 
by  such  treatment  as  he  had  received  sometimes  passing 
away  of  itself,  and  leaving  the  patient  less  hurt  than  ai>- 
pcared.  But  certainly  the  impression  naturally  left  on 
the  mind  by  the  words  is  that  the  restoration  was  mirac- 
ulous ;  and  so  the  best  Interpreters  understand  the  words. 
This  is  confirmed  by  what  follows— came  into  the  city — 
Noble  intrepidity  !  next  day  lie  departed  w^ith  Barna- 
bas to  Derbc— a  journey  for  which  he  could  hardly  be  fit 
if  his  recovery  had  been  natural.  (See  as  to  Derbe,  on  v.  6.) 
and  tvhen  they  had  preached  to  that  city  and  had 
taught  many— rather,  'had  made  many  disciples' (nirt?-- 
gin);  but  probably  Avithout  suffering  any  persecution,  as 
Derbe  is  not  mentioned  along  with  Antioch,  Iconlum, 
and  Lystra,  2  Timothy  3. 11. 

21-28.  Paul  and  Barnabas  retrace  their  steps,  re- 
turn TO  Antioch  in  Syria,  and  thus  complete  their 
first  Missionary  Journey.  21,  33.  they  returned  to 
liystra,  Iconlum,  and  Antioch,  confirming  the  souls^ 
&c.— At  Derbe,  Paul  M'as  not  far  from  the  well-known 
pass  which  leads  down  from  the  central  tablel.and  to  Ci- 
licia  and  Tarsus.  But  his  thoughts  did  not  centre  in  an 
earthly  home.  He  revisited  the  places  where  he  had  been 
reviled  and  persecuted,  but  -where  he  had  left  as  sheep  in 
the  desert  the  disciples  whom  his  Master  had  enabled  him 
to  gather.  They  needed  building  up  and  strengthening 
In  the  faith,  comforting  in  the  midst  of  their  inevitable 
suffering,  and  fencing  round  by  permanent  Institutions. 
Undaunted  therefore  by  the  dangers  that  awaited  them, 
our  missionaries  return  to  them,  using  words  of  encour- 
agement which  none  but  the  founders  of  a  true  religion 
would  have  ventured  to  address  to  their  earliest  converts, 
that  "  we  can  only  enter  into  the  kingdom  of  God  by  pass- 
ing through  much  tribulation."  [Hows.]  33,  34.  when 
tliey  had  ordained  them  ciders— ?i7.,  'chosen  by  show  of 
hands.'  But  as  that  would  implj'  that  this  was  done  by 
the  apostles'  own  hands,  many  render  the  word,  as  in  our 
version,  "ordained."  Still,  as  there  is  no  evidence  in  the 
New  Testament  that  the  word  had  then  lost  its  proper 
raes-ning,  as  this  is  beyond  doubt  its  meaning  in  2  Coria- 

193 


Dissensions  about  Circumcision. 


ACTS  XV. 


The  Consullation  of  the  ApostleX 


thians  8. 19,  and  as  there  is  indisputable  evidence  that  the 
concurrence  of  the  people  was  required  in  all  elections  to 
sacred  office  in  the  earliest  ages  of  the  Church,  it  is  per- 
haps better  to  understand  the  words  to  mean,  '  when  they 
had  made  a  choice  of  elders,'  i.  c,  superintended  such 
choice  on  the  part  of  the  disciples,  nncl  lintl  prayed  wttH 
fasting— lit.,  '  fastings,' thus  setting  them  solemnly  apart. 
This  last  clause  confirms  our  interpretation  of  the  former. 
For  if  "  ordination"  was  by  prayer  and  fasting  (see  ch.  13. 
3),  why  should  it  be  said  they  first  "ordained  elders,"  and 
after  that  "prayed  with  fasting?"  Whereas  if  the  first 
clause  refer  to  the  choice  and  the  second  to  the  ordimtiion, 
all  is  natural,  they  commended  ('committed')  them— 
i.  e.,  all  these  churches,  to  the  Lord— Jesus,  when  they 
had  preached  the  -word  In  Perga— now  doing  what,  for 
some  reason,  they  had  not  done  on  tlieir  former  visit,  but 
probably  with  no  visible  fruit,  they  went  doivn  into 
Attaleia— a  seaport  on  the  Gulf  of  Pamphylia,  drawing 
to  itself  the  commerce  of  Egypt  and  Syria.  30.  sailed  to 
Antioch,  from  whence  they  liad  been  recommended— 
See  on  ch.  13.  3.  37.  when  tl»ey  liad  gathered  the  Clmrclx 
together,  they  rehearsed  all  that  God  had  done  with 
them,  &c.— As  their  call  and  mission  had  been  solemn  and 
formal,  in  the  presence  of  and  by  the  Church  as  well  as 
the  Holy  Ghost,  they  dutifully,  and  no  doubt  with  eager 
joy,  convened  the  Church  and  gave  in  their  report  of  "all 
that  God  had  done  with  tliem,"  i.e.,  by  and  for  them. 
and  ho^v  (in  particular)  he  had  opened  the  door  of 
faith  to  the  Gentiles— to  such  even  as  before  had  not 
been  proselytes.  See  on  ch.  11.21;  and  on  the  language, 
seel  Corinthians  16.  9;  2  Corinthians  2.12;  Colossians  4.3. 
The  ascribing  directly  to  God  of  such  access  to  the  Gen- 
tiles is  to  be  noted.  38.  there  they  ahode  long  time— 
('no  little  time').  From  the  commencement  of  the  mis- 
sion till  they  left  Antioch  to  go  up  to  attend  the  council 
at  Jerusalem,  some  four  or  five  years  elapsed  ;  and  as  the 
missionary  journey  would  probably  occupy  less  than  two 
years,  the  rest  of  the  time  would  be  the  period  of  their 
stay  at  Antioch,    (But  see  Chronological  Table.) 

CHAPTER    XV. 

Ver.  1-35.    Council  at  Jerusalem  to  decide  on  the 

NECESSITY  OF  CIRCUMCISION  FOR  THE  GENTILE  CONVERTS. 

1,  3.  certain  men — See  the  description  of  tlieni  in  Gala- 
tlans  2.  4.  Paul  and  Barnabas  (now  the  recognized 
heads  of  tlie  Church  at  Antioch)  had  no  small  dissen- 
sion  and  disputation   'v^ith   them,   they   determined 

(i.  e.,  the  Churcli  did)  that  Panl  and  Barnabas,  and 
cex-tain  others  of  them— Titus  M*as  one,  Galatians  2.1; 
probably  as  an  uncircumcised  Gentile  convert  endowed 
with  the  gifts  of  the  Spirit.  He  is  not  mentioned  in  the 
Acts,  but  only  in  2  Corintliians,  Galatians,  2  Timothy, 
and  the  Epistle  addressed  to  him.  [Alford.]  they  de- 
termined that  Panl  and  Barnabas  should  go  iip  to  Je- 
rusalem .  .  .  about  this  «iuestion — That  sucli  a  deputa- 
tion should  be  formally  despatclied  by  the  Church  of  An- 
tioch was  natural,  as  it  miglit  be  called  the  mother-church 
of  Gentile  Christianitj'.  3-G.  being  brought  o\x  their 
way  by  the  Church— a  kind  of  ofDcial  escort.,  they 
passed  through  Phenicc — See  on  ch.  11.  19.  and  Sa- 
maria, declaring  the  conversion  of  the  Gentiles,  and 
they  caused  great  joy  to  the  brethren— As  the  converts 
in  those  parts  were  Jewisli  (ch.ll.  19),  their  spirit  contrasts 
favourably  with  that  of  others  of  their  nation,  and^vhen 
they  -were  come  to  Jerusalem — This  was  Paul's  third 
VISIT  TO  Jerusalem  after  his  conversion,  and  on  this  oc- 
casion took  place  what  is  related  in  Galatians  2. 1-10.  (See 
there.)  -tvere  received  of  the  Church,  and  the  apostles 
and  elders— evidently  at  a  meeting  form.ally  convened  for 
this  purpose:  the  deputation  being  oneso  influential, and 
from  a  Church  of  such  note,  they  declared  all  things 
that  God  had  done  with  them.  See  on  ch.  14.  14-27.  the 
apostles  and  elders  came  together  to  consider  of  this— 
but  in  presence,  as  would  seem,  of  the  people  {v.  12,  22,  23), 
7.  Peter,  &c.  This  is  the  last  mention  of  him  in  the  Acts, 
and  one  worthy  of  his  standing,  as  formally  pronouncing, 
from  the  Divine  decision  of  the  matter  already  in  his  own 
194 


c.ase,  in  favour  of  the  views  which  Paul's  whole  labour^ 
were  devoted  to  establishing,  a  good  while  ago— pro- 
bablj'  about  fifteen  years  before  this,  made  choice  .  .  . 
that  the  Gentiles  by  my  mouth.  See  on  ch.  11.  21.  God 
-wliich  kno'weth  the  hearts — implying  that  the  real 
question  for  admission  to  full  standing  in  the  visibl« 
(L'hurch  is  the  stale  of  the  heart.  Hence,  thougli  that  can- 
not be  known  by  men,  no  principle  of  admission  to 
Churcli  privileges  which  reverses  this  can  be  sound,  put 
no  dilTerence  between  us  and  them:  Purifying  tlieir 
hearts  by  faith— " Purification"  here  refers  to  "sprink- 
ling (of  tlie  conscience  by  the  blood  of  Jesus)  from  dead 
works  to  serve  the  living  God."  (See  on  1  Corinthians  0. 
11.)  How  rich  is  this  brief  description  of  the  inward  rev- 
olution wrought  upon  the  genuine  disciples  of  the  Lord 
Jesus!  10.  tvhy  tempt  ('trj','  'provoke')  ye  God— by 
standing  in  the  way  of  his  declared  purpose,  to  put  a 
yoke  upon  the  necls  of  the  disciples,  &c.  He  that  was 
circumcised  became  thereby  bound  to  keep  the  whole 
law.  (See  Galatians  5. 1-0.)  It  was  not  tlien  tlie  mere 
yoke  of  burdensome  ceremonies,  but  of  an  obligation 
which,  tlie  more  earnest  and  spiritual  men  became,  the 
more  impossible  they  felt  it  to  fulfil.  (See  Romans  .3.5; 
Galatians  2.  4,  &c.)  11.  through  the  grace  of  the  Lord 
Jesus — i.e.,  by  that  only.  •»ve  sliall  be  saved  e\'cn  aa 
they — '  Circumcision  in  our  case  being  no  advantage,  and 
in  their  case  uncircumcision  no  loss ;  but  grace  doing  all 
for  both,  and  the  same  for  each.'  13.  Then  all  .  .  .  gave 
audience  to  Barnabas  and  Paul— On  this  order  of  the 
names  here,  see  on  v.  25.  declaring  •what  miracles  and 
signs  God  -^vrouglit  among  the  Gentiles  by  tliem — This 
detail  of  facts,  immediately  following  up  those  which 
Peter  had  recalled  to  mind,  would  lead  all  who  waited 
only  for  Divine  teaching  to  see  that  God  had  himself  pro- 
nounced the  Gentile  converts  to  be  disciples  in  as  full 
standing  as  the  Jews,  without  circumcision;  and  tlie  at- 
testing miracles  to  which  Paul  here  refers  would  tend,  in 
such  an  assembly,  to  silence  opposition,  13.  James  anw 
swered,  saying,  &c. — Whoever  this  James  was  (see  on 
Galatians  1.  19),  he  was  the  acknowledged  head  of  the 
Church  at  Jerusalem,  and  here,  as  president  of  tlie  assem- 
bly, speaks  last,  winding  up  the  debate.  His  decision, 
though  given  as  his  own  judgment  only,  could  not  be  of 
great  weight  with  the  opposing  party,  from  his  conserva- 
tive reverence  for  all  Jewish  usages  within  the  circle  of 
Israelitish  Christianity.  14-17.  Simeon— a  Hebrew  vari- 
ation of  Simon,  as  in  2  Peter  1. 1;  (Gr.)  the  Jewish  and 
family  name  of  Peter,  hath  declared  iio-\v  God  at  the 
first — answering  to  Peter's  own  expression  "  a  good  while 
ago,"  V.  7,  did  visit  the  Gentiles  to  take  out  of  them — 
in  tlie  e.^rcise  of  His  adorable  sovereignty,  a  people  for 
(the  honour  of)  his  name- or  for  His  glory,  to  this  agree 
the  -tvords  of  the  prophets— genei'ally;  but  tliose  of 
Amos  (ch.  9. 11)  are  specified  (nearly  as  in  the  Septuagint 
version).  The  point  of  the  passage  lies  in  the  predicted 
purpose  of  God,  under  the  new  economy,  that  "the 
heathen  "  or  "  Gentiles  "  should  be  "  called  by  His  name," 
or  have  "His  name  called  upon  them."  By  the  "build- 
ing again  of  the  fallen  tabernacle  of  David,"  or  restoring 
its  decayed  splendour,  is  meant  that  only  and  glorious 
recovery  which  it  was  to  experience  under  David's  "son 
and  Lord."  18, 19.  ICnoivn  unto  God  are  all  his  works 
from  the  beginning— He  who  announced  tliese  things  so 
long  before,  and  He  who  had  now  brought  them  to  pass, 
were  one  and  the  same;  so  that  they  were  no  novelty. 
^vhcrefore,  my  sentence  (or  'judgment')  is,  that  we 
trouble  not  (with  Jewish  obligations)  them  -which  from 
among  the  Gentiles  are  turned  to  God — rather,  '  are 
turning.'  The  work  is  regarded  as  in  progress,  and  in- 
deed was  rapidly  advancing.  30.  But  .  .  .  that  they  ab- 
stain from  pollutions  of  idols — i.e.,  tilings  polluted  by 
having  been  offered  in  sacrifice  to  idols.  The  heathen, 
were  accustomed  togiveaway  or  sell  portions  of  such  ani- 
mals. From  sucli  food  James  would  enjoin  the  Gentile 
converts  to  abstain,  lest  it  should  seem  to  the  Jews  that 
they  were  not  entirely  weaned  from  idolatrj\  and  fron» 
fornication— The  characteristic  sin  of  heathendom,  un- 
blushingly  practised  by  all  ranks  and  classes,  and  the  ia- 


nr 


!  > 


d  '2  5 
■=5  2-? 


/  N^' 


' '  ; 


\'    •' 


*>'**Wf*#«tf«N*<f>i^tfs*^^^>#V*>V*S«V^^ 


The  Apostle^  Letters  to  the  Gentiles. 


ACTS  XV. 


Dissension  between  Paul  and  Barnabas. 


I 


dulgence  of  which  on  the  part  of  the  Gentile  converts 
would  to  Jews,  whose  Scriptures  branded  it  as  an  abomi- 
nation of  the  heathen,  proclaim  them  to  be  yet  joined  to 
their  old  idols,  and  from  tilings  strangled— which  had 
the  blood  in  them,  and  from  blood — in  every  form,  as 
peremptorily  forbidden  to  the  Jews,  and  the  eating  of 
Which,  therefore,  on  the  part  of  the  Gentile  converts, 
would  shock  their  prejudices.  See  on  v.  28,  29.  For  Moses 
of  old  time  hath  In  every  city  them  that  preach  him 
.  .  .  every  Sabbath-day— thus  keeping  alive  in  every 
Jew  those  feelings  which  sucli  practices  would  shock,  and 
which,  therefore,  the  Gentile  converts  must  carefully 
respect  if  the  oneness  of  both  classes  in  Christ  was  to 
be  practically  preserved.  The  wisdom  of  these  suggestions 
commended  itself  to  all  present.  3'i,  '43.  Judas  sur- 
uamed  Barsabas — therefore  not  the  apostle  "Judas  the 
brother  of  James"  (ch.  1.  IS),  surnamed  "Thaddeus" 
(Matthew  10.3);  nor  can  itbe  shown  tliat  hewas  a  brother 
of  "Joseph  called  Barsabas"  (ch.  1.23).  But  nothing  is 
known  of  him  beyond  what  is  here  said,  and  Silas— the 
same  as  "Silvauus"  in  the  Epistles.  He  became  Paul's 
companion  on  his  second  missionarj'  journey  (v.  tO). 
chief  men  among  the  bretliren — selected  purposely  as 
such,  to  express  the  honour  in  which  they  held  the  Church 
at  Antioch,  and  the  deputies  they  had  sent  to  the  coun- 
cil, and,  as  the  matter  affected  all  Gentile  converts,  to  give 
weight  to  the  written  decision  of  this  important  assem- 
bly. They  were  "prophets,"  v.  32  (and  see  on  ch.  11.  27), 
and  as  such  doubtless  their  eminence  in  the  Church  at 
Jerusalem  had  been  obtained,  and  they -^vrote  .  .  .  by 
them— This  is  the  first  mention  in  the  New  Testament  his- 
tory of  MTiYHigr  as  an  element  in  Its  development.  And 
the  combination  here  of  written  and  oral  transmission 
of  an  important  decision  reminds  us  of  the  first  occasion 
of  writing  mentioned  in  the  Old  Testaineut,  where  a  simi- 
lar combination  occurs.  Exodus  17.  It.  But  whei'eas  there 
it  is  the  deep  difference  between  Israel  and  the  Gentiles 
which  is  proclaimed,  7iere  it  is  tlie  obliteration  of  that  differ- 
ence through  faith  in  the  Lord  Jesus.  [Baumgarten.] 
greeting— The  only  other  place  in  the  New  Testament 
where  this  word  occurs  (except  in  the  letter  of  Lysias,  ch. 
23.  26)  is  James  1.  1,  which  seems  to  sliow  that  both  letters 
were  drawn  up  by  the  same  hand.  [Bengel.]  the  Gen- 
tile bretlii'en  in  Antiocli,  and  Syria,  and  Cilicia  — 
showing  that  churches  then  existed  in  Cilicia  as  well  as 
Syria,  which  owed  their  existence,  in  all  likelihood,  to 
Paul's  labours  during  the  Interval  between  his  return  to 
Tarsus  (ch.  9.  30)  and  his  departure  in  company  with  Bar- 
nabas for  Antioch  (see  on  ch.  11.  25,  26).  24:-37.  Foras- 
miicli  as  ive  have  heai-d  tliat  certain  whicli  went  out 
from  MS  have  troubled  you  ^vith  ■x^'ords — without  au- 
thority or  even  knowledge  of  the  Cliurch  at  Jerusalem, 
though  they  belonged  to  it,  and  probal^Iy  pretended  to 
represent  its  views.  sul>verting  your  souls— Such  strong 
language  is  evidently  designed  to  express  indignation  at 
this  attempt,  by  an  unauthorized  partj--,  to  bring  the 
whole  Cliristian  Church  under  judicial  and  legal  bond- 
age, our  beloved  Barnabas  and  Paul  —  Barnabas  is 
put  first  here,  and  in  v.  12,  on  account  of  his  former  supe- 
rior position  in  the  Churcli  at  Jerusalem  (see  ch.  9.  27;  11. 
22)— an  evidence  this  that  we  have  the  document  precisely 
as  written,  as  also  of  the  credibility  of  this  precious  his- 
tory. Men  that  have  hazarded  {lit.,  '  rendered  up,'  as  in 
xvill  tliey  did)  tlieir  lives  for  tlie  name  of  our  Lord 
Jesiui  Clirist— Noble  testi  mony  to  those  beloved  men  !  It 
was  doubtless  prompted  more  immediately  by  the  narra- 
tive they  had.  just  listened  to  from  their  own  lips,  v.  12, 
and  judiciously  inserted  in  this  letter,  to  give  them  the 
highest  weight  as  the  bearers  of  it,  along  with  their  own 
deputies.  Judas  and  Silas  shall  tell  you  tlie  same  by 
mouth— Mark  here  how  considerate  and  tender  it  was  to 
Bfind  men  who  would  be  able  to  say  of  Barnabas  and  Paul 
what  could  not  be  expected  to  come  from  themselves. 
88,  29.  For  It  seemed  good  to  the  Holy  GItost  and  to 
ns.  The  One,  Inwardly  guiding  to  and  setting  His  seal 
on  the  decision  come  to;  the  other,  the  external  ecclesi- 
astical authority  devoutly  embracing,  expressing,  and 
conveying  to  the  churches  that  decision:— a  great  princi- 


ple this  for  the  Church  in  all  time,  to  lay  upon  you  no 
greater  burden  than  tliese  necessary  tilings  .  .  .  from 
^vliich  if  yc  keep  yourselves^  ye  sliall  do  %vell— The 

whole  language  of  these  prohibitions,  and  of  v.  20,  21,  im- 
plies that  they  were  designed  as  concessions  to  Jewish 
feelings  on  the  part  of  the  Gentile  converts,  and  not  as 
things  which  were  all  of  unchanging  obligation.  The 
only  cause  for  hesitation  arises  from  "  fornication  "  being 
mixed  up  with  the  other  three  things;  which  has  led 
raan.v  to  regard  the  whole  as  permanently  prohibited.  But 
the  remarks  on  f.  20  may  clear  this.  The  then  state  of 
heathen  society  in  respect  of  all  the  four  things  seems  tlie 
reason  for  so  mixing  them  up.  30-33.  they  rejoiced  for 
tlie  consolation— As  the  same  word  is  in  the  next  verse 
properly  rendered  "exhorted,"  the  meaning  probably  is 
'rejoiced  for  the  exhortation  '  (margin),  or  advice;  so  wise 
in  itself  and  so  contrary  to  the  imposition  attempted  to  be 
practised  upon  them  by  the  Judaizers.-  Judas  and  Silas 
being  proplicts  themselves — i.  e.,  inspired  teachers — ex- 
horted the  bretliren  -tvitli  many  ^voifls  (or  'much  dis- 
course '),  and  confirmed  tliem— opening  up,  no  doubt,  the 
great  principle  involved  in  the  controversy  now  settled, 
of  gratuitous  salvation,  or  the  purification  of  the  heartby 
faith  alone  (.as  expressed  by  Peter,  v.  9, 11),  and  dwelling 
on  the  necessity  of  harmon j^  in  principle  and  aflTection  be- 
tween the  Gentile  disciples  and  their  Jewish  brethren. 
were  let  go  in  peace—'  with  peace,'  as  the  customary 
parting  salutation.  34,  35.  it  pleased  Silas  ('  Silas  de- 
termined ')  to  abide  tlierc  still— (The  authorities  against 
the  insertion  of  this  verse  are  strong.  It  may  have  been 
afterwards  added  to  explain  v.  iO.)  Doubtless  the  attrac- 
tion to  Antioch  for  Silas  was  Paul's  presence  there,  to 
whom  he  seems  to  have  now  formed  that  permanent  at- 
tachment which  the  sequel  of  this  book  and  Paul's  Epis- 
tles show  to  have  existed.  Paul  and  Barnabas  con- 
tinued in  Antioch,  teaching  (to  the  disciples)  and 
preaching  (to  tliose  without)  the  word  of  the  Lord, 
with  many  others  (other  labourers)  also  — How  rich 
must  Antioch  at  this  time  have  been  in  t  lie  ministrations 
of  the  Gospel !  (For  a  painful  scene  on  this  occasion  between 
Paul  and  Peter,  see  Galatians  2.  11,  &c.) 

36-46.  Dissension  between  Paul,  and  Barnabas— 
They  part  company  to  prosecute  separate  mission- 
ary TOURS.  And  some  days  after — how  long,  is  matter 
only  of  conjecture.  Paul  said  to  Barnabas,  Let  us  go 
again  and  visit  our  (the  true  reading  is,  '  the')  bretliren 
in  every  city  where  we  Iiave  preached  .  .  ,  and  see 
hoAV  they  do— whether  they  were  advancing  or  declin- 
ing, &c. :  a  pattern  for  churches  and  successful  mission- 
aries in  every  age.  ('Reader,  how  stands  it  with  thee?') 
[Bengel.]  'Paul  felt  that  he  was  not  called  to  spend  a 
peaceful,  though  laborious  life  at  Antiocli,  but  that  his 
true  work  was  "far  off  among  the  Gentiles."  '  We  notice 
here,  for  the  first  time,  a  trace  of  that  tender  solicitude 
for  his  converts,  that  earnest  longing  to  see  their  faces, 
which  appears  in  the  letters  which  he  wrote  afterwards, 
as  one  of  the  most  remarkable  and  attractive  features  of 
liis  character.  He  thought,  doubtless,  of  the  Pisidians 
and  Lycaonians,  as  lie  thought  afterwards  at  Athens  and 
Corinth  of  the  Thessalonians,  from  whom  he  liad  been 
lately  "taken  in  presence,  not  in  heart,  night  and  day 
praying  exceedingly  that  he  might  see  their  face  and 
perfect  tliat  which  was  lacking  in  their  faith."  [Hows.] 
Baiiiabas  determined  to  take  'with  them  John  .  .  . 
Mark— his  nephew  (Colossians  4. 10).  But  Paul  thought 
not  good  to  take  him  with  them  who  departed  from 
them— i.  c,  who  had  departed  ;  but  the  word  is  stronger 
than  this—'  who  stood  aloof  or  '  turned  away'  from  them 
— from  Pampliylia,  and  went  not  with  them  to  the 
work— the  work  yet  before  them.  The  allusion  is  to 
Avhat  is  recorded  in  ch.  13.13  (on  which  see).  And  the 
contention  was  so  sliarp  Ijetween  them  (such  was  the 
'irritation,'  or  '  exacerbation')  that  they  departed  asun- 
der one  from  tlic  otiier— Said  they  not  truly  to  the  Lys- 
trians  that  they  were  "men  of  like  passions  with  them?" 
(Ch.  14.  1.5.)  But  who  xvas  to  blame*  (1),  That  John  Mark 
had  either  tired  of  the  worlc  or  shrunk  from  the  dangers 
and  fatigues  that  yet  lay  before  them,  was  undeniable; 

195 


Dissension  between  Barnabas  and  Paul. 


ACTS   XVI. 


Paul's  Second  Missionary  Journey. 


and  Paul  concluded  that  what  he  had  done  he  might,  and 
probably  would,  do  again.  Was  he  wrong  in  this?  (See 
Proverbs  25.19.)  But  (2),  To  this  Barnabas  ■might  reply 
that  no  rule  was  without  exception  ;  that  one  failure,  in 
a  young  Christian,  was  not  enough  to  condemn  him  for 
life;  tliat  if  near  relationship  might  be  thought  to  warp 
his  judgment,  it  also  gave  him  opportunities  of  knowing 
the  man  better  tlian  others ;  and  that  as  he  was  himself 
anxious  to  be  allowed  another  trial  (and  the  result  makes 
this  next  to  certain),  in  oi'der  tliat  he  might  wipe  out  tlie 
effect  of  his  former  failure  and  show  wliat  "liardness  lie 
could  now  endure  as  a  good  soldier  of  Jesus  Clirist,"  his 
petition  ought  not  to  be  rejected.  Now,  since  .lohn  Mark 
did  retrieve  his  character  in  these  respects,  and  a  recon- 
ciliation took  place  between  Paul  and  him,  so  cordial 
that  the  apostle  expresses  more  than  once  tlie  confidence 
he  had  in  him  and  the  value  he  set  upon  his  services  (Co- 
lossians  4. 10, 11;  2 Timothy  4. 11),  it  may  seem  that  events 
showed  Barnabas  to  be  in  the  right,  and  Paul  too  harsh 
and  hasty  in  his  judgment.  But,  in  behalf  of  Paul,  it  may 
well  be  answered,  that  not  being  able  to  see  into  the  fu- 
ture he  had  only  the  unfavourable  past  to  judge  by;  that 
the  gentleness  of  Barnabas  (ch.  4.  3(5;  11.  21)  had  already 
laid  him  open  to  imposition  (see  on  (xalatians  2. 13),  to 
which  near  relationship  would  in  this  case  naake  him 
more  liable;  and  that  in  refusing  to  take  John  Mark  on 
this  missionary  journey  he  was  not  judging  his  Cliristian 
chai-acter  nor  pronouncing  on  his  fitness  for  future  ser- 
vice, but  mei'ely  providing  in  the  mean  time  against  being 
again  put  to  serious  inconvenience  and  having  tlieir 
hands  weakened  by  a  possible  second  desertion.  On  the 
whole,  then,  it  seems  clear  that  each  of  tliese  great  ser- 
vants of  Christ  had  something  to  say  for  himself,  in  de- 
fence of  the  position  wliicli  thej'  respectively  took  up; 
that  while  Barnabas  was  quite  able  to  appreciate  the 
grounds  on  which  Paul  proceeded,  Paul  was  not  so  com- 
petent to  judge  of  the  considerations  which  Barnabas 
probably  urged;  that  while  Paul  had  but  one  object  in 
view,  to  see  that  the  companion  of  their  arduous  work 
was  one  of  thoroughly  congenial  spirit  and  suflicient 
nerve,  Barnabas,  over  and  above  the  same  desire,  might 
not  unreasonably  be  afraid  for  the  soul  of  his  nephew, 
lest  the  refusal  to  allow  him  to  accompany  tliem  on  their 
journey  might  injure  his  Christian  character  and  deprive 
the  Church  of  a  true  servant  of  Jesus  Christ;  and  that 
while  Ijoth  sought  only  the  glory  of  their  common  Mas- 
ter, each  looked  at  the  question  at  issue,  to  some  extent, 
through  the  medium  of  his  own  temperament,  which 
grace  sanctifies  and  refines,  but  does  not  destroy— Pom^, 
through  the  medium  of  absolute  devotion  to  the  cause 
and  kingdom  of  Christ,  which,  warm  and  womanly  as  his 
affections  were,  gave  a  tinge  of  lofty  sternness  to  his 
resolves  where  that  seemed  to  be  affected;  JJarnabas, 
through  the  medium  of  the  same  singleness  of  heart  in 
Christ's  service,  though  probably  not  in  equal  strength 
(Galatians  2. 13),  but  also  of  a  certain  natural  gcnlleness 
which,  where  a  Cliristian  relative  was  concerned,  led  him 
to  attach  more  weight  to  what  seemed  for  his  spiritual 
good  than  Paul  could  be  supposed  to  do.  In  these  cir- 
cumstances, it  seems  quite  possible  that  they  miglit  have 
amicably  'agreed  to  differ,'  each  taking  his  own  com- 
panion, as  they  actually  did.  But  tlie  '  paroxysm"  (as  the 
word  is),  tlie  'exacerbation' which  is  expressly  given  as 
the  cause  of  their  parting,  shows  but  too  plainly,  that 
human  infirmity  amidst  the  great  labours  of  tlie  Church 
at  Antioch  at  length  sundered  those  who  had  sweetly 
and  lovingly  borne  together  the  heat  and  burden  of  the 
day  during  a  protracted  tour  in  the  service  of  Clirist. 
"  Therefore  let  no  man  glory  in  men"  (1  Corinthians  3.  21). 
As  for  John  Mark,  although  through  his  uncle's  warm 
advocacy  of  his  cause  he  was  put  in  a  condition  to  dissi- 
pate the  cloud  that  hung  over  him,  how  bitter  to  him 
must  have  ever  afterwards  been  the  reflection  that  it  was 
his  culpable  conduct  which  gave  occasion  to  whatever 
was  sinful  in  the  strife  between  Paul  and  Barnabas,  and 
to  a  separation  in  action,  though  no  doubt  witli  a  mu- 
tual Christian  regard,  between  those  who  had  till  then 
■arrought  nobly  together!  How  watchful  docs  all  this 
196 


teach  Christians,  and  especially  Christian  ministers  and 
missionaries,  to  pe  against  giving  way  to  rash  judgment 
and  hot  temper  towards  each  other,  especially  where  on 
both  sides  the  glory  of  Clirist  is  the  ground  of  diffei'ence  ! 
Plow  possible  is  it  that  in  such  cases  both  parties  may, 
on  the  question  at  issue,  be  more  or  less  in  the  right! 
How  diflicult  is  it  even  for  the  most  faithful  and  devoted 
servants  of  Christ,  differing  as  they  do  in  their  natural 
temperament  even  under  the  commanding  influence 
of  grace,  to  see  even  important  questions  precisely  in  the 
same  light !  And  if,  with  every  disposition  to  yield  what 
is  unimportant,  they  still  feel  it  a  duty  each  to  stand  to 
his  own  point,  how  careful  should  they  be  to  do  it  lov- 
ingly, each  pursuing  his  own  course  without  disparage- 
ment of  his  Christian  brother !  And  how  affectingly  does 
the  Lord  overrule  such  difference  of  judgment  and  such 
manifestations  of  human  inflrmitj^,  by  making  them 
"  turn  out  rather  unto  the  furtherance  of  the  Gospel ;"  as 
in  this  case  is  eminently  seen  in  the  two  missionary  par- 
ties instead  of  one,  not  travelling  over  the  same  ground 
and  carrying  their  dispute  over  all  the  regions  of  their 
former  loving  labours,  but  dividing  the  field  between 
them !  and  so  Bnrnal>as  took  Mark,  and  sailed  unto 
Cyprus ;  and  P.inl  cliose  Silas  (see  on  v.  34) — going  two 
and  two,  as  the  Twelve  and  the  Seventy  (Mark  6.  7;  Luke 
10.  1).  and  dciJarted,-  being  recommended  ...  to  tlie 
grace  of  God — (no  doubt  by  some  solemn  service;  see  ch. 
13.  3),  as  in  ch.  14.  20.  It  does  not  follow  from  the  histori- 
an's silence  that  Barnabas  was  not  so  recommended  too ; 
for  this  is  the  last  mention  of  Barnabas  in  the  history, 
whose  soleolyect  now  is  to  relate  the  proceedings  of  Paul. 
Nor  does  it  seem  quite  fair  [with  De  Wette,  Meyek, 
Hows,  AijFord,  Hacket,  Webster  and  AVilkinson,  &c.] 
to  conclude  from  this  that  the  Church  at  Antioch  took 
that  marked  way  of  showing  their  symyathy  witli  Paul 
in  opposition  to  Barnabas,  and  lie  went  tkrougli  Syria 
and  Cilicia,  confirming  tlie  cliiirclies — '  It  is  very  likely 
that  Paul  and  Barnabas  made  a  deliberate  and  amicable 
arrangement  to  divide  the  region  of  their  first  mission 
between  them;  Paul  taking  the  continental,  and  Barnabas 
the  insular,  part  of  the  proposed  visitation.  If  Barnabas 
visited  Salamis  and  Paphos,  and  if  Paul  (travelling  Avest- 
ward),  after  passing  through  Derbe,  Lystra,  and  Iconium, 
went  as  far  as  Antioch  in  Pisidla,  the  whole  circuit  of  the 
proposed  visitation  was  actually  accomplished,  for  it  does 
not  appear  that  any  converts  had  been  made  at  Perga 
and  Attaleia.'  [Hows.]  'This  second  missionary  tour  ap- 
pears to  have  proceeded  at  first  solely  from  the  desire  of 
visiting  the  churches  already  planted.  In  the  end,  how- 
ever, it  took  a  much  wider  sweep,  for  it  brought  tlie 
apostle  to  Europe.'    [Olshausen.] 

CHAPTER    XVI. 

Chaps.  15.  41  to  18.  22. 
PA  UL'S  8EC0ND  MISSION AR  Y  JO  UBNEY. 
Chaps.  15.  41  to  10.  5.  Visitation  of  the  chukciies 
formerly  established,  Timotheus  here  joinikg  thk 
MISSIONARY  PARTY.  Ch.  15.  41.  lie  Went  tlirongli  Syria 
and  Cilioia  (see  on  v.  23)— taking  probably  the  same  route 
as  when  despatched  in  haste  fi-om  Jerusalem  to  Tarsus, 
ho  then  went  by  land  (see  on  oh.  9.  30).  Ch.  xvi.  1-5. 
Tlieii  c.iinc  He  to  Berbe  and  Lystra;  and,  Ibekold,  a, 
ccritaSn  disciple  was  tlicrc— i.  e.,  at  Lystra  (not  Derbe,  as 
some  conclude  fi'om  ch.  20.  4).  named  Timotlieiis — See 
on  ch.  14.20.  As  Paul  styles  him  "his  own  son  in  the 
faith"  (1  Timothy  1.  2),  he  must  have  been  gained  to  Clirist 
at  the  apostle's  first  visit;  and  as  Paul  says  he  "had  fully 
known  his  persecutions  which  came  on  him  at  Lystra" 
(2  Timothy  3.  10, 11),  he  may  have  been  in  that  group  of 
disciples  that  surrounded  the  apparently  lifeless  body  of 
the  apostle  outside  the  walls  of  Lystra,  and  that  at  a  time 
of  life  when  the  mind  receives  its  deepest  impressions 
from  the  spectacle  of  innocent  suffering  and  undaunted 
courage.  [Hows.]  His  would  be  one  of  "the  souls  of  the 
disciples  confirmed"  at  the  apostle's  second  visit,  "ex- 
horted to  continue  in  the  faith,  and"  warned  "that  we 
must  through  much  tribulation  enter  into  the  kingdo'r 


Xhe 
Ho\mlaias  of  SamariQ, 

with  <he 

EITVIttOX  S  OB  STCHAPt- 

Scale  ofEn^HsKl^ilcz 


Paul  Circumciscth  Timothy. 


ACTS   XVI. 


Viiilallon  of  lie  Churches,  etc. 


of  God"  (ch.  14.  21,  22).    tUc  son  of  a  certain  .  .  .  Jeivess 

— "The  unfeigned  faith  wliich  dwelt  first  in  his  gtand- 
niother  Lois"  descended  to  "liis  mother  Eunice,"  and 
thence  it  passed  to  this  youtli  (2  Timothy  1.  5),  who  "  from 
a  child  knew  the  Holy  Scriptures"  (2  Timothy  3. 15).  His 
gifts  and  destination  to  theministry  of  Christ  had  already 
been  attested  (1  Timothy  1.  18 ;  1. 14);  and  though  some  ten 
years  afl^r  this  Paul  speaks  of  him  as  still  young  (1  Tim- 
othy 4. 12),  "  he  was  already  well  reported  of  by  the  breth- 
ren that  were  at  Lystra  and  Iconiuni"  (u.  2),  and  conse- 
quently must  have  been  well  known  througli  all  that 
quarter.  Init  liis  father  tvas  a  Gi-eclt — Such  mixed  mar- 
riages, though  little  practised,  and  disliked  bj-  the  stricter 
Jews,  in  Palestine,  must  have  been  very  frequent  among 
the  Jews  of  the  dispersion,  especially  in  remote  districts, 
■where  but  few  of  the  scattered  people  were  settled. 
[Hows.]  Him  would  Panl  liave  to  go  fortli  -xiltSi  Iiini — 
This  is  in  harmony  with  all  we  read  in  the  Acts  and 
Epistles  of  Paul's  affectionate  and  confiding  disposition. 
He  had  no  relative  ties  which  were  of  service  to  him  in 
his  work;  his  companions  were  few  and  changing;  and 
though  Silas  would  supply  the  place  of  Bai'nabas,  it  was 
no  weakness  to  yearn  for  the  societj-  of  one  who  might 
become,  what  Mark  once  appeared  to  be,  a  son  in  the  Gos- 
pel. [Hows.]  And  such  he  indeed  proved  to  be,  the  most 
attached  and  serviceable  of  his  associates  (Philippians  2. 
19-23;  1  Corinthians  4. 17  ;  IG.  10,  11;  1  Thessalonians  3.  1-6;. 
His  double  connection,  with  the  Jev/s  by  the  mother's 
side  and  the  Gentiles  by  the  father's,  v.'ould  strike  the 
apostle  as  a  peculiar  qualification  for  his  own  sphere  of 
labour.  'So  far  as  appears,  Timothy  is  the  first  Gentile 
who  after  his  conversion  conies  before  us  as  a  regular 
missionary ;  for  what  is  said  of  Titus  (Galatians  2. 3)  refers 
to  a  later  period.'  [Wies.]  But  before  his  departure,  Paul 
tools  and  circumcised  Kim  (a  rite  wliicli  everj'  Israelite 
might  perform),  because  of  tlic  Jcivs  .  .  .  for  tJicy  Itne-w 
all  tliat  Ills  fatlier  was  a  Greek — Tliis  seems  to  imply 
that  the  father  was  no  proselyte.  Against  tlio  wislies  of 
a  Gentile  father  no  Jewish  mother  was,  as  the  Jews  thein- 
selves  say,  permitted  to  circumcise  her  son.  "SV'e  thus  see 
why  all  the  religion  of  Timothy  is  traced  to  the  female 
Bide  of  the  family  (2  Timothy  1.5).  'Had  Timothy  not 
been  circumcised,  a  storm  would  have  gathered  round 
the  apostle  in  his  farther  progress.  His  fixed  line  of  pro- 
cedure was  to  act  on  the  cities  thi-ough  the  synagogues; 
and  to  preach  the  Gospel  to  the  Jew  first  and  then  to  the 
Gentile.  But  such  a  course  would  have  been  impossible 
had  not  Timothy  been  circumcised.  He  must  necessarily 
have  been  repelled  by  that  people  who  endeavoured  once 
to  murder  St.  Paul  because  tliey  imagined  he  had  taken  a 
Greek  into  the  temple  (ch.  21.  29).  The  very  intercourse 
of  social  life  would  have  been  almost  impossible,  for  it 
■was  still  "an  abomination"  for  the  circumcised  toeatwith 
the  uncircumcised.'  [Hows.]  In  refusing  to  compel  Titus 
afterwards  to  be  circumcised  (Galatians  2.3)  at  the  bidding 
of  Judaizing  Christians, as  necessary  to  salvation,  he  only 
vindicated  "the  truth  of  the  Gospel"  (Galatians  2.  5);  in 
circumcising  Timothy,  "to  the  Jews  he  became  as  a  Jew 
that  he  might  gain  the  Jews."  Probably  Timothy's  ordi- 
nation took  place  now  (1  Timothy  4. 14 ;  2  Timothy  1.  (i) ;  and 
it  was  a  service,  apparently,  of  much  solemnity—"  before 
many  witnesses"  (1  Timothy  6.  12).  And  as  tiiey  went 
tUrough  <tUe  cities'  tliey  delivered  tJie  decrees  .  .  . 
And  so  •*vcre  the  cJiurclies  established  in  the  faith,  and 
Increased  in  number  dally — not  the  churches,  but  the 
number  of  their  members,  by  this  visit  and  the  written 
evidence  laid  before  them  of  the  triumph  of  Christian 
liberty  at  Jerusalem,  and  the  wise  measures  there  taken 
to  preserve  the  unity  of  the  Jewish  and  Gentile  converts. 
6-l'2.    They  break   new  ground  in   Phryoia   and 

GALATIA  — THEIR  COURSE  IN  THAT  DIRECTION  BEING 
MYSTERIOUSLY  HEDGED  IIP,  THEY  TRAVEL  WEST- 
WARD TO  TrOAS,  WHERE  THEY  ARE  DIVINELY 
DIRECTED  TO  MACEDONIA— THE  HISTORIAN  HIMSELF 
HERE  JOINING  THE  MISSIONARY  PARTY,  THEY  EM- 
BARK FOR  NEAPOLIS,  AND  REACH  PhiLIPPI.  G-8.  N»^V 
when  they  had  gone  throughout  Phrygia  and  the 
region  of  Galatla— proceeding  in  a  north-westerly  direc- 


tion. At  this  time  musthave  been  formed  "  the  churches 
of  Galatia"  (Galatians  1.  2;  1  Corinthians  IG.  1);  founded, 
as  we  learn  from  the  Epistle  to  tlie  Galatians,  particularly 
ch.  4. 19,  by  the  apostle  Paul,  and  which  were  already  in 
existence  when  he  was  on  his  third  missionary  journey, 
as  we  learn  from  ch.  IS.  2:5,  whei-e  it  appears  that  he  was 
no  less  successful  in  Phrygia.  Why  these  proceedings,  so 
interesting  as  we  should  suppose,  are  not  here  detailed,  it 
is  not  easy  to  say;  for  the  various  reasons  suggested  are 
not  very  satisfactory:  ex.  gr.,  that  the  historian  had  not 
joined  the  party  [Alfoed];  that  he  was  in  haste  to  bring 
the  apostle  to  Europe  [Olshausen]  ;  that  the  main  stream 
of  the  Chui'ch's  development  was  from  Jerusalem  to 
Home,  and  the  apostle's  labours  in  Phrygia  and  Galatia 
lay  quite  outof  tlie  lino  of  that  direction.  [Baumgarten.] 
and  ■were  forbidden  of  the  Holy  Ghost  (speaking  by 
some  prophet,  see  on  cli.  11.  27)  to  preach  the  -tvord  in 
Asia — not  the  great  Asiatic  continent,  nor  even  the  ricli 
peninsula  now  called  Asia  Minor,  but  only  so  much  of  its 
Avestern  coast  as  constituted  the  Roman  province  of  Asia. 
After  they  ^vere  come  to  Mysia — where,  as  being  part  of 
Roman  Asia,  they  were  forbidden  to  labour  (v.  8) — tl»cy 
assayed  (or  attempted)  to  go  into  (or  '  towards')  Bitliynia 
— to  the  north-east— but  the  Spirit  (speaking  as  before) 
suffered  tSicim  not— probably  because  (1.)  Europe  was  ripe 
for  the  labours  of  this  missionary  party;  and  (2.)  other 
instruments  wore  to  be  honoured  to  establish  the  Gospel 
in  the  eastern  regions  of  Asia  Minor,  especially  the  apostle 
Peter  (see  1  Peter  1. 1).  By  the  end  of  the  first  century,  as 
testified  by  Pliny  the  governor,  Bithynia  was  filled  with 
Christians.  'This  is  the  first  time  that  the  Holy  Ghost  is 
expressly  spoken  of  as  determining  the  course  they  were 
to  follow  in  their  ett'orts  to  evangelize  the  nations,  and  it 
was  evidently  designed  to  show  that  whereas  hitherto  the 
diffusion  of  the  Gospel  had  been  carried  on  in  unbroken 
course,  connected  by  natural  points  of  junction,  it  was 
nov/  to  take  a  leap  to  which  it  could  not  be  impelled  but 
by  an  immediate  and  independent  operation  of  tlie  Spiri  t ; 
and  though  primarily,  this  intimation  of  the  Spirit  was 
only  negative,  and  referred  but  to  the  immediate  neigh- 
bourhood, we  may  certainly  conclude  that  Paul  took  it 
for  a  sign  tliat  a  new  epocli  was  now  to  commence  in  his 
apostolic  labours.'  [Baumgarten.]  came  do^vn  to  Troas 
—a  city  on  the  north-east  coast  of  the  ^gean  Sea,  the 
boundary  of  Asia  Minor  on  the  west;  the  region  of  ■which 
was  the  scene  of  the  great  Trojan  war.  9, 10.  a  vision 
appeared  to  Paul  (while  awake,  for  it  is  not  called  a 
dream)  in  ttie  iiiglit:  Tliere  stood  a  manof  3Iacedonia, 
aiMl  jjraycd  hlin,  saying,  Couie  over  into  Macedonia, 
and  help  ti:s— Stretching  his  eye  across  the  .SSgean  Sea, 
from  Troas  on  the  nortli-east,  to  the  Macedonian  hills, 
visible  on  the  north-west,  the  apostle  could  hardly  fail 
to  think  this  the  destined  scene  of  his  future  labours; 
and,  if  he  retired  to  rest  with  this  thought,  he  would  bo 
thoroughly  prepared  for  the  remarkable  intimation  of 
the  Divine  will  now  to  be  given  him.  This  visional  Mace- 
donian discovered  himself  by  what  he  said.  But  it  was  a 
cry  not  of  conscious  desire  for  the  Gospel,  but  of  deep  need 
of  it  and  unconscious  preparedness  to  receive  it,  not  only 
in  that  region,  but,  we  may  well  say,  throughout  all  that 
western  empire  which  Macedonia  might  be  said  to  repre- 
sent. It  -was  a  virtual  confession  '  that  the  highest  splen- 
dour of  heathendom,'  which  we  must  recognize  in  the 
arts  of  Greece  and  in  the  polity  and  imperial  power  of 
Rome,  had  arrived  at  the  end  of  all  its  resources.  God 
had  left  the  Gentile  peoples  to  walk  in  their  own  ways  (ch. 
14.  2).  They  had  sought  to  gain  salvation  for  themselves; 
but  those  who  had  carried  it  farthest  along  the  paths  of 
natural  development  were  now  pervaded  by  the  feeling 
that  all  had  indeed  been  vanity.  This  feeling  Is  the  simple, 
pure  result  of  all  the  history  of  heathendom.  And  Israel, 
going  along  the  way  which  God  had  marked  out  for  him, 
had  likewise  arrived  at  his  end.  At  last  he  Is  in  a  condi- 
tion to  realize  his  original  vocation,  by  becoming  the 
guide  who  Is  to  lead  the  Gentiles  unto  God,  the  only 
Author  and  Creator  of  man's  redemption  ;  and  St.  Paul  is 
in  truth  the  very  person  in  whom  this  vocation  of  Israel 
Is  now  a  present  Divine  realitj',  and  to  v.'hom,  by  this  noc- 

197 


'jydia  and  her  Household  Baptized. 


ACTS  XVI. 


A  Spirit  of  Divination  ExptUed. 


tunial  apparition  of  the  Macedonian,  the  preparedness 
of  the  heathen  world  to  receive  tlie  ministry  of  Israel 
towards  the  Gentiles  is  confirmed.'  [Baumgarten.] 
This  voice  cries  from  heathendom  still  to  the  Christian  Church, 
and  never  does  the  Church  undei-take  the  work  of  missions, 
nor  any  missionary  go  forth  from  it,  in  the  right  spirit,  save  in 
obedience  to  this  cry.  and  after  lie  liacl  seen  tlie  vision, 
iininediately  we  endeavoured  to  go  into  Macedonia— 
The  "WE,"  here  first  introduced,  is  a  modest  intimation 
tluit  the  historian  himself  had  now  joined  the  missionary- 
party.  (The  modern  objections  to  this  are  quite  frivolous.) 
AVhetlier  Paul's  broken  health  had  anything  to  do  with 
this  arrangement  for  having  "the  beloved  physician" 
with  him  [Wies],  can  never  be  known  with  certainty; 
but  that  he  would  deem  himself  honoured  in  taking  care 
of  so  precious  a  life,  there  can  be  no  doubt.  11, 13.  there- 
fore loosing  from  Troas,  we  came  (lit.,  'ran')  ^vitli  a 
straiglit  course  (i.e.,  'ran  before  the  wind')  to  Samo- 
tliracia— a  lofty  island  on  the  Thracian  coast,  north  from 
Troas,  with  an  inclination  westward.  The  wind  must 
have  set  in  strong  from  the  south  or  south-south-east  to 
bring  them  there  so  soon,  as  the  current  is  strong  in  the 
opposite  direction,  and  they  afterwards  took  five  days  to 
what  they  now  did  in  two  (ch.  20.  6).  [Hows.]  next  day 
to  Neapolls  — on  the  Macedonian,  or  rather  Thracian, 
coast,  about  sixty-five  miles  from  Samothracia,  and  ten 
from  Philippi,  of  which  it  is  tlie  harbour.  Pliilippi  .  .  . 
tlie  cliief  (rather,  perhaps,  '  the  first')  city  of  tliat  part 
of  Blacedonia— The  meaning  appears  to  be— the  first  city 
one  comes  to,  proceeding  from  Neapolis.  The  sense  given 
in  our  version  hardly  consists  with  fact,  a  colony— i.e., 
possessing  all  the  privileges  of  Roman  citizenship,  and, 
as  such,  both  exempted  from  scourging  and  (in  ordinary 
cases)  from  arrest,  and  entitled  to  appeal  from  the  local 
magistrate  to  the  emperor.  Though  tlie  Pisidian  Antioch 
and  Troas  were  also  "colonies,"  the  fact  is  mentioned  in 
this  history  of  Philippi  only  on  account  of  the  frequent 
references  to  Roman  privileges  and  duties  in  the  sequel 
of  the  chapter. 

12-34.  At  Philippi,  Lydia  is  gained  and  with  hek 
household  baptized— an  evil  spirit  is  expelled, 
Paul  and  Silas  are  Scourged,  imprisoned,  and 
manacled,  but  miraculously  set  free,  and  the 
jailer  with  all  his  household  converted  and  bap- 
TIZED. 13,  13.  tve  ■were  in  tliat  city  abiding  certain 
days— waiting  till  the  sabbath  came  round:  their  whole 
stay  must  have  extended  to  some  weeks.  As  their  rule 
was  to  begin  with  the  Jews  and  proselytes,  they  did 
nothing  till  the  time  when  they  knew  that  they  would 
convene  for  worship,  on  tlie  sal>batU-day — the  first  after 
their  arrival,  as  the  words  imply,  -^ve  -went  out  of  tlie 
city — rather,  as  the  true  reading  is,  'outside  of  the  (city) 
gate.'  by  a  river-side — one  of  the  small  streams  which 
gave  name  to  the  place  ere  the  city  was  founded  by  Pliilip 
of  Macedon.  -wliere  prayer  was  -wont  to  be  made— or  a 
prayer-meeting  held.  It  is  plain  there  was  no  synagogue 
at  Philippi  (contrast  ch.  17.  1),  the  number  of  the  Jews 
being  small.  The  meeting  appears  to  have  consisted 
wholly  of  women,  and  these  not  all  Jewish.  The  neigh- 
bourhood of  streams  was  preferred,  on  account  of  the  cere- 
monial washings  used  on  such  occasions,  we  sat  dov^-n 
and  spake  unto  tlie  >vomen,  &c. — a  humble  congregation, 
and  simple  manner  of  preaching.  But  here  and  thus  were 
gathered  the  first  fruits  of  Europe  unto  Christ,  and  they 
were  of  the  female  sex,  of  whose  accession  and  services 
honourable  mention  will  again  and  again  be  made.  14, 
15.  Liydia— a  common  name  among  the  Greeks  and  Ro- 
mans, a  seller  of  purple,  of  tUe  city  of  Tbyatlra— on 
the  confines  of  Lydia  and  Phrygia.  The  Lydians,  partic- 
ularly the  inhabitants  of  Thyatira,  were  celebrated  for 
their  dyeing,  in  which  they  inherited  the  reputation  of 
the  Tyrians.  Inscriptions  to  this  effect,  yet  remaining, 
confirm  the  accuracy  of  our  historian.  This  woman  ap- 
pears to  have  been  in  good  circumstances,  having  an  es- 
tablishment at  Philippi  large  enough  to  accommodate 
the  missionary  party  {v.  15),  and  receiving  her  goods  from 
ner  native  town.  Avliicb  ivorsliipped  God— i.  e.,  was  a 
proselyte  to  the  Jewish  faith,  and  as  such  present  at  this 
li)8 


meeting.  -*vliose  heart  the  Lord  opened — i.  e.,  the  Lord 
Jesus  (see  v.  15;  and  cf.  Luke  24.  45;  Matthew  11.  27).  that 
she  attended  to  the  tilings  spoken  by  Paul — '  showing 
that  the  inclination  of  the  heart  towards  the  truth  origi- 
nates not  in  the  will  of  man.  The  first  disposition  to  turn 
to  the  Gospel  is  a  work  of  grace.'  [Olshausen.]  Observe 
here  the  place  assigned  to  '  giving  attention'  or  '  heed'  to 
the  truth — tiiat  species  of  attention  which  co^ists  in 
having  the  whole  mind  engrossed  with  it,  and  in  appre- 
hending and  drinking  it  in,  in  its  vital  and  saving  cha- 
racter. And  -when  .  .  .  baptized  .  .  .  and  her  liouse- 
hold— probably  without  much  delay.  The  mention  of 
baptism  here  for  the  first  time  in  connection  with  the  la- 
bours of  Paul,  while  it  was  doubtless  performed  on  all  his 
former  converts,  indicates  a  special  importance  in  this 
first  European  baptism.  Here  also  is  tlie  first  mention 
of  a  Christian  household.  Whether  it  included  children, 
also  in  that  case  baptized,  is  not  explicitly  stated;  but 
the  pi-csumption,  as  in  other  cases  of  household  baptism. 
Is  that  it  did.  Yet  the  question  of  infant  baptism  must 
be  determined  on  other  grounds;  and  sucli  incidental 
allusions  form  only  part  of  the  historical  materials  for 
ascertaining  the  practice  of  the  Church,  she  besought 
us,  saying,  If  ye  liave  judged  me  to  be  faithful  to  tlie 
I<ord— the  Lord  Jesus;  q.  d.,  'By  the  faith  on  Him  which 
ye  have  recognized  in  me  by  baptism.'  There  is  a  beauti- 
ful modesty  in  the  expression.  And  she  constrained  us 
— tlie  word  seems  to  imply  that  they  were  reluctant,  but 
were  overborne.  16-18.  as  -we  -^vent  to  prayer — The 
words  imply  that  it  was  on  their  ivay  to  the  usual  place  of 
public  prayer,  by  the  river  side,  that  this  took  place; 
therefore  not  on  the  same  day  with  what  had  just  oc- 
curred, a  damsel — '  a  female  servant,'  and  in  this  case  a 
slave  (v.  19).  possessed  of  a  spirit  of  divination — or  'of 
Python,'  i.  e.,  a  spirit  supposed  to  be  inspired  by  the 
Pythian  Apollo,  or  of  the  same  nature.  The  reality  of 
this  demoniacal  possession  is  as  undeniable  as  that  of 
any  in  the  Gospel  history.  These  men  are  servants  ot 
the  most  high  Ood,  &c. — Glorious  testimony !  But  see 
on  Luke  4.  41.  this  did  she  many  days — i.  e.,  on  many 
successive  occasions  when  on  their  way  to  their  usual 
place  of  meeting,  or  when  engaged  in  religious  services. 
Paul  being  grieved — for  the  poor  victim  ;  grieved  to  see 
such  power  possessed  by  the  enemy  of  man's  salvation, 
and  grieved  to  observe  the  malignant  design  with  which 
this  high  testimony  was  born  to  Christ.  19.  -vt-hen  her 
masters  sa-w  that  the  liope  of  tlieir  gains  was  gone, 
they  caught  Paul  and  Silas— as  the  leading  persons— 
and  drew  them  into  the  market-place  (or  Forum,  where 
the  courts  were)  to  the  magistrates,  saying,  &c. — We 
have  here  a  full  and  independent  conflrmatirm  of  the 
reality  of  this  supernatural  cure,  since  on  any  other  sup- 
position such  conduct  would  be  senseless.  20.  These 
men,  being  Je-ivs- objects  of  dislike,  contempt,  and  sus- 
picion by  the  Romans,  and  at  this  time  of  more  than 
usual  prejudice,  do  exceedingly  trouble  our  city — See 
similar  cliarges,  ch.  17.  6;  21.  5;  1  Kings  18. 17.  There  is 
some  colour  of  truth  in  all  sacli  accusations,  in  so  far  as 
the  Gospel,  and  generally  the  fear  of  God,  as  a  reigning 
principle  of  human  action,  is  in  a  godless  world  a  tho- 
roughly 7-e^"?lutionai-y  principle.  How  far  external  com- 
motion a^^a  «;hange  will  in  any  case  attend  the  triumph 
of  this  principle  depends  on  the  breadth  and  obstinacy 
of  the  resistance  it  meets  Avith.  31.  And  teach  customs 
-\vliicli  are  not  lawful  for  us  to  receive,  neither  to  ob- 
serve, being  Romans— Here  also  there  was  a  measure  of 
truth ;  as  the  introduction  of  new  gods  was  forbidden  by 
the  laws,  and  this  might  be  thought  to  apply  to  any 
change  of  religion.  But  the  whole  charge  was  pure 
hypocrisy;  for  as  these  men  would  have  let  the  mission- 
aries preach  what  religion  they  pleased  if  they  had  not 
dried  up  the  source  of  their  gains,  so  they  conceal  the 
real  cause  of  rheir  rage  under  colour  of  a  zeal  for  religion, 
and  law,  and  good  order;  so  ch.  17.  C,  7;  and  19.  25,  27.  33. 
the  multitude  rose  up  together  against  them — so  ch. 
19.28,3-1;  21.30;  Luke  23.18.  the  magistrates  rent  off 
their  (Paul's  and  Silas')  clothes — i.  e.,  ordered  the  lictors, 
or  rod-bearers,  to  tear  them  off,  so  as  to  expose  their 


Paul  and  Silas  Scourged  and  Imprisoned. 


ACTS   XVI. 


The  Conversion  of  their  Jailer. 


nuked  bodies  (see  on  v.  37).  The  Avord  expresses  the  rough- 
ness with  wliicli  tills  was  done  to  prisoners  preparatory 
to  whipping,  and  coinmniided  to  beat  tlieni — without 
any  trial  (i'.  37),  to  appease  the  popular  rage.  Thrice,  it 
seems,  Paul  end ui'ed  this  indignity,  2  Corinthians  11.25. 
S3,  m.  tvlien  tlicy  Iiad  laid  many  stripes  upon  tltcm — 
the  bleeding  wounds  from  which  they  were  not  washed 
till  it  was  done  by  the  converted  jailer  (v.  33).  charged 
tlie  Jailer  .  .  .  'wlxo  thrust  them  Into  the  inner  prison 
— 'pestilential  cells,  damp  and  cold,  from  which  the  light 
was  excluded,  and  where  the  chains  rusted  on  the  prison- 
ers. One  such  place  may  be  seen  to  this  day  on  the  slope 
of  the  Capitol  at  Rome.'  [Hows.]  lie  made  their  feet 
fast  In  the  stocks— an  instrument  of  torture  as  well  as 
confinement,  made  of  wood  bound  witli  iron,  with  holes 
for  the  feet,  which  were  stretched  more  or  less  apart  ac- 
cording to  the  severity  intended.  (Origen  at  a  later 
period,  besides  having  his  neck  thrust  into  an  iron  col- 
lar, lay  extended  for  many  days  with  liis  feet  apart 
in  the  rack.)  Though  jailers  were  proverbially  unfeel- 
ing, the  manner  in  whicli  the  order  was  given  in  this 
case  would  seem  to  warrant  all  that  was  done.  JJ5.  And 
at  midnight  Paul  and  Silas  prayed  and  sang  pi-aises — 
lit.,  'praying,  were  singing  praises:'  t.  e.,  while  engaged 
in  pouring  out  their  hearts  in  prayer,  had  broken  forth 
into  singing,  and  were  hymning  loud  their  joy.  As  the 
ivord  here  employed  is  that  used  to  denote  the  Paschal 
\iymn  sung  by  our  Lord  and  His  disciples  after  tlieir  last 
I'assover  (jNIatthew  2(5.  30),  and  which  we  know  to  have 
consisted  of  Psalm  113.-118.,  which  was  chauuted  at  that 
festival,  it  is  probable  tliat  it  was  portions  of  the  Psalms, 
BO  rich  in  such  matter,  which  our  Joyous  sufferers 
chaunted  forth ;  nor  could  any  be  more  seasonable  and 
inspiring  to  them  than  those  very  six  Psalms,  wlaich 
every  devout  Jew  would  no  doubt  have  by  heart.  "He 
ffiveth  songs  in  the  night"  (Job  35. 10).  Though  their  bodies 
were  still  bleeding  and  tortured  in  the  stocks,  their 
spirits,  under  'the  expulsive  power  of  a  new  affection,' 
rose  above  suffering,  and  made  the  prison  walls  resound 
with  their  song.  'In  these  midniglit  hymns,  by  tlie 
imprisoned  witnesses  for  Jesus  Christ,  the  wliole  might 
of  Roman  injustice  and  violence  against  the  Churcli  is 
not  only  set  at  naught,  but  converted  into  a  foil  to  set 
forth  more  completely  the  majesty  and  spiritual  power 
of  tlie  Churcli,  whicli  as  yet  the  world  knew  nothing  of. 
And  if  the  sufferings  of  the^e  two  witnesses  of  Clirist 
are  tlie  beginning  and  the  type  of  numberless  martyr- 
doms which  were  to  flow  upon  the  Church  from  the  same 
source,  in  like  manner  the  unparalleled  triumph  of  the 
Spirit  over  suffering  was  the  beginning  and  the  pledge  of 
a  spiritual  power  which  we  afterwards  see  shining  forth 
so  triumphantly  and  irresistibly  in  the  manj^  martyrs 
of  Christ  wlio  were  given  up  as  a  prey  to  the  same  impe- 
rial might  of  Rome.'  [Neander  in  Baumgarten.]  and 
tlie  prisoners  heard  them— Zt7.,  '  were  listening  to  them,' 
t.  c,  when  the  astounding  events  immediately  to  be  re- 
lated toolc  place;  not  asleep,  but  wide  awalcc  and  rapt 
(no  doubt)  in  wonder  at  what  they  heard.  aC-iiS.  And 
suddenly  tliere  %va8  a  great  eartlifiiiakc — in  answer, 
doubtless,  to  tlie  praj^ers  and  expectations  of  tlie  sufferers 
that,  for  the  trutli's  sake  and  the  honour  of  their  Lord, 
some  interposition  would  take  place,  every  one's  bauds 
(i.e.,  the  bands  of  all  the  i^risoncrs)  Avere  loosed— not  by 
the  earthquake  of  course,  but  by  a  miraculous  energy 
accompanying  it.  By  tlijs  and  the  joyous  strains  whicli 
they  had  heard  from  the  sufferers,  not  to  spealc  of  the 
cliangc  wrought  on  the  jailer,  these  prisoners  could 
hardly  fail  to  have  their  liearts  in  some  measure  opened 
to  the  trutli;  and  this  part  of  the  narrative  seems  the  re- 
sult of  information  afterwards  communicated  by  one  or 
more  of  these  men.  the  keeper  .  .  .  awaking  .  .  .  dre>v 
his  sAVord,  and  would  have  killed  himself,  Ac— know- 
ing that  his  life  was  forfeited  in  that  ease  (ch,  12.  ID;  and 
(f.  27.  42).  But  Paul  cried  with  a  loud  voice— the  better 
to  arrest  the  deed— Do  thyself  no  harm,  for  we  are  all 
liere — What  Divine  calmness  and  self-possession !  No 
elation  at  their  miraculous  liberation,  or  haste  to  take 
advantaso  of  It:   but  one  thought  tilled  the  apostle's 


mind  at  that  moment- anxiety  to  save  a  fellow-creature 
from  sending  himself  into  eternity,  ignorant  of  the  only 
way  of  life;  and  his  presence  of  mind  appears  in  the 
assurance  which  he  so  promptly  gives  to  the  desperate 
man,  that  his  prisoners  had  none  of  them  fled,  as  he 
feared.  But  how,  it  has  been  asked  by  recent  skeptical 
critics,  could  Paul  in  his  inner  prison  know  what  the 
jailer  was  about  to  do?  In  many  conceivable  ways, 
without  supposing  any  supernatural  communication. 
Thus,  if  tlie  jailer  slept  at  the  door  of  "  the  inner  prison," 
which  suddenly  flew  open  when  the  earthquake  shook 
the  foundations  of  tlie  building;  if,  too,  as  may  easily  be 
conceived,  he  uttered  some  cry  of  despair  on  seeing  the 
doors  open ;  and,  if  the  clash  of  the  steel,  as  the  affrighted 
man  drew  it  hastily  from  the  scabbard,  was  audible  but  a 
few  yards  off,  in  the  dead  midnight  stillness,  increased 
by  the  awe  inspired  in  the  prisoners  by  the  mii-acle — 
what  difliculty  is  there  in  supposing  that  Paul,  perceiv- 
ing in  a  moment  how  matters  stood,  after  crying  out, 
stepped  hastily  to  him,  uttering  the  noble  entreaty  here 
recorded?  Not  less  flat  is  the  question,  why  the  other 
liberated  prisoners  did  not  make  their  escape :— as  if  there 
were  the  smallest  difficulty  in  understanding  how,  under 
the  resistless  conviction  that  there  must  be  something 
supernatural  in  their  instantaneous  liberation  without 
human  hand,  such  wonder  and  awe  should  possess  them 
as  to  take  away  for  the  time  not  only  all  desire  of  escape, 
but  even  all  thought  on  the  subject.  39,  30.  then  he 
called  for  a  light,  and  sprang  in  .  .  .  and  fell  down 
before  Paul  and  Silas,  and  brought  tliem  out  and  said 
—How  graphic  this  rapid  succession  of  minute  details, 
evidently  from  the  parties  themselves,  the  prisoners  and 
the  jailer,  who  would  talk  over  every  feature  of  the  scene 
once  and  again,  in  which  the  hand  of  the  Lord  had  been 
so  marvellously  seen.  Sirs,  what  must  I  do  to  be  saved  ? 
— If  this  question  should  seem  in  advance  of  any  light 
which  the  jailer  could  be  supposed  to  possess,  let  it  be 
considei'ed  (1)  that  the  "  trembling"  which  came  over  him 
could  not  have  arisen  from  any  fear  for  the  safety  of  his 
prisoners,  for  they  were  all  there ;  and  if  it  had,  he  would 
rather  have  proceeded  to  secure  tliem  again  than  leave 
them,  to  fall  down  before  Paul  and  Silas.  For  the  same 
reason  it  is  plain  that  his  trembling  had  nothing  to  do 
with  any  account  he  would  have  to  render  to  the  magis- 
trates. Only  one  explanation  of  it  can  be  given— that  he 
had  become  all  at  once  alarmed  about  his  spiritual  state, 
and  that  thougli,  a  moment  before,  he  Avas  ready  to  plunge 
into  eternity  with  the  guilt  of  self-murder  on  his  head, 
without  a  thought  of  the  sin  he  was  committing  and  its 
awful  consequences,  his  unfitness  to  appear  before  God, 
and  his.need  of  salvation,  now  flashed  full  upon  his  soul 
and  drew  from  the  depths  of  his  spirit  tlie  cry  here  re- 
corded. If  still  it  be  asked  how  it  could  take  such  definite 
shape,  let  it  be  considered  (2)  that  the  jailer  could  hardly 
be  ignorant  of  the  nature  of  the  charges  on  which  these 
men  had  been  imprisoned,  seeing  they  had  been  publicly 
whipped  by  order  of  the  magistrates,  which  would  fill  the 
whole  town  with  the  facts  of  the  case,  including  that 
strange  cry  of  tlie  demoniac  from  day  to  day  —  "These 
men  are  the  servants  of  the  most  high  God,  which  show 
unto  us  the  way  of  salvation" — words  proclainiiug  not  only 
the  Divine  commission  of  the  preachers,  but  the  news  of 
salvation  they  were  sent  to  tell,  the  miraculous  exi)ulsion 
of  the  demon  and  the  rage  of  her  masters.  All  this,  in- 
deed, would  go  for  nothing  with  such  a  man,  until  roused 
by  the  mighty  earthquake  which  made  the  building  to 
rock;  then  despair  seizing  hlra  at  the  sight  of  the  open 
doors,  the  sword  of  self-destruction  was  suddenly  arrested 
by  words  from  one  of  those  prisoners  such  as  he  would 
never  imagine  could  be  spoken  in  tlielr  circumstances — 
words  evidencing  something  Divine  about  them.  Then 
would  flash  across  him  the  light  of  a  new  discovery. 
'That  was  a  true  cry  which  the  Pythoness  uttered,  "These 
men  are  the  servants  of  the  most  high  God,  which  show 
unto  us  the  way  of  salvation!  That  I  now  must  know, 
and  from  them,  as  divinely  sent  to  me,  must  I  learn  that 
"way  of  salvation!"'  Substantially,  this  is  the  cry  oi 
every  awakened  sinner,  though  the  degree  of  light  and 

199 


Paul  and  Silas  Delivered  fwm  Prison. 


ACTS  XVI  r. 


Paul  Preaches  at  Thessalonica. 


the  depths  of  anxiety  It  expresses  will  be  different  in 
each  case.  31-34.  Believe  on  tUe  Iiortl  Jcsiis  Christ,  and 
thou  slialt  l>e  saved— The  brevity,  simplicity  and  direct- 
ness of  this  reply  are,  in  the  circumstances,  singularly 
beautiful.  Enough  at  that  moment  to  have  his  faith  di- 
rected simply  to  the  Saviour,  with  the  assurance  that  this 
would  bring  to  his  soul  the  needed  and  souglit  salvation 
—the  how  being  a  matter  for  after  teacliing.  TJiou  sl»alt 
be  saved,  and  tliy  lioiise— See  on  Luke  19. 10.  And  tlitf  y 
spake  unto  lilm  the  word  of  the  liord— 'unfolding  now, 
doubtless,  more  fully  what  "  the  Lord  Jesus  Christ"  was 
to  whom  they  had  pointed  his  faith,  and  what  the  "sal- 
vation"' was  which  this  would  bring  him.  and  to  all 
that  were  in  his  house— who  from  their  own  dwelling 
(under  the  same  roof  no  doubt  witli  the  prison)  had 
crowded  round  the  apostles,  aroused  first  by  the  eart!\- 
quake.  (From  their  addressing  the  Gospel  message  "to 
all  that  were  in  the  house"  it  is  not  necessary  to  infer 
that  it  contained  no  children,  but  merely  that  as  it  con- 
tained adults  besides  the  jailer  himself,  so  to  .all  of  these, 
as  alone  of  course  fit  to  be  addressed,  tliey  preached  the 
word.)  And  he  took  tliem— the  word  implies  change  of 
place  —  the  same  hour  of  the  night,  and  ^vashcd  their 
stripes— in  the  well  or  fountain  which  was  within  or  near 
the  precincts  of  the  prison.  [Hows.]  The  mention  of 
"the  same  hour  of  the  night"  seems  to  imply  that  they 
had  to  go  forth  into  the  open  air,  wliich,  unseasonable  as 
the  hour  was,  they  did.  These  bleeding  wounds  had  never 
been  thought  of  by  the  indifferent  jailer.  But  now,  when 
his  whole  heart  was  opened  to  his  spiritual  benefactors, 
he  cannot  rest  until  he  has  done  all  in  his  power  for  their 
bodily  relief,  and  was  haptlzed,  lie  and  all  his,- 
straightway  — probably  at  the  same  fountain,  since  it 
took  place  "straightway;"  the  one  washing  on  his  part 
being  immediately  succeeded  by  the  other  on  theirs.  And 
when  he  had  brought  them  Into  liis  house,  he  set  meat 
■before  them  and  rejoiced,  believing  (i.  c,  as  the  expres- 
sion implies, 'rejoiced because  he  had  believed')  in  God— 
as  a  converted  heathen,  for  the  faith  of  a  Jeiu  would  not  be 
BO  expressed.  [Alfoed.'J  -with  all  his  house— the  won- 
drous change  on  himself  and  the  whole  house  filling  his 
soul  with  joy.  'This  is  the  second  house  whicli,  in  tlie  Ro- 
man city  of  Philippi,  has  been  consecrated  by  faith  in  Je- 
sus, and  of  which  the  inmates,  bj^  hospitable  entertain- 
ment of  the  Gospel  witnesses,  have  been  sanctified  to  a  new 
beginning  of  domestic  life,  pleasing  and  acceptable  to  God. 
The  flrst  result  came  to  pass  in  consequence  simply  of  the 
preaching  of  the  Gospel ;  the  second  was  the  fruit  of  a  tes- 
timony sealed  and  ennobled  by  suffering.'  [Baumgak- 
TEN.]  35,  36.  ivhen  it  ■was  day,  the  magistrates  sent 
the  sergeants,  saying,  Let  those  men  go — Tlie  cause 
of  this  change  can  only  be  conjectured.  Wlien  tlie  com- 
motion ceased,  reflection  Avould  soon  convinc-e  tliem  of 
the  injustice  they  had  done,  even  supposing  the  prison- 
ers had  been  entitled  to  no  special  privileges;  and  if 
rumour  reached  them  that  the  prisoners  were  someliow 
under  supernatural  protection,  they  might  be  the  more 
awed  into  a  desii-e  to  get  rid  of  them,  the  keeper  (over- 
joyed to  have  such  orders  to  execute)  told  tliis  .  .  .  to 
Paul  .  .  .  no-tv  therefore  ...  go  in  peace- Verj^  dif- 
ferently did  Paul  receive  such  orders.  37.  Paul  said 
nnto  them — to  the  sergeants  wlio  had  entered  the  prison 
along  with  the  jailer,  that  they  might  be  able  to  report 
that  the  men  had  departed.  They  have  beaten  us 
rperily— The  publicity  of  the  injury  done  them,  exposing 
their  naked  and  bleeding  bodies  to  tlie  rude  populace, 
was  evidently  the  most  stinging  feature  of  it  to  the  apos- 
tle's delicate  feeling,  and  to  this  accordingly  he  alludes  to 
the  Thessalonians,  probably  a  year  after :  "  Even  after  we 
had  suffered  before,  and  were  shamefulhj  entreated  (or  '  in- 
sulted') as  ye  know  at  Philippi"  (1  Thessalonians  2.2), 
uucoudcmned  (unconvicted  on  trial),  being  Romans 
fsee  on  ch.  22.  28),  and  cast  us  into  prison- botli  illegal. 
Of  Silas'  citizenship,  if  meant  to  be  included,  we  know 
nothing,  and  now  do  they  thrust  ('  hurry')  us  out  (see 
Mark  9.  38,  GreeA;)  privily 'J-Mark  the  intended  contrast 
between  the  public  insult  they  had  inflicted  and  the 
private  way  in  which  they  ordered  them  to  be  off.  nay 
200 


verily    (no,    Indeed);    but   let  them   come  themselves 

and  fetch  us  out — by  open  and  formal  act,  equivalent 
to  a  public  declaration  of  their  innocence.  38.  they 
feared  »vhen  they  heard  tiiey  were  Romans — tlieir 
authority  being  thus  imperilled;  for  they  were  liable  to 
an  action  for  what  they  had  done.  39,  40.  And  tliey 
came  (in  person)  and  besought  tiiem — not  to  complain 
of  tliera.  What  a  contrast  this  suppliant  attitude  of  the 
prcetors  of  Philippi  to  the  tyrannical  air  with  which  they 
had  the  day  before  treated  the  preachers!  (See  Isaiah  00 
IJ ;  Revelation  3.  9.)  brought  tliem  out  ('  conducted  them 
forth  from  the  prison  into  the  street,  as  insisted  on')  and 
desired  ('requested')  them  to  depart  out  of  the  city — 
perhaps  fearing  again  to  excite  the  populace.  And  they 
-went  out  of  the  prison— Having  attained  their  object- 
to  vindicate  their  civil  rights,  by  the  infraction  of  Avhich 
in  this  case  the  Gospel  in  their  persons  had  been  illegally 
affronted— they  had  no  mind  to  carry  the  matter  fa.rther. 
Their  citizenship  was  valuable  to  them  only  as  a  shield 
against  unnecessary  injuries  to  their  Master's  cause. 
What  a  beautiful  mixture  of  dignity  and  meekness  is  this! 
Nothing  secular,  whicli  may  be  turned  to  the  account  of 
the  Gospel,  is  morbidly  disregarded;  in  any  other  view, 
nothing  of  this  na,ture  is  set  store  by :— an  example  this 
for  all  ages,  and  entered  into  tlie  house  of  Lydia — as 
if  to  show  by  this  leisurely  proceeding  that  they  had  not 
been  made  to  leave,  but  were  at  full  liberty  to  consult 
their  own  convenience,  and  -tvhen  they  had  seen  the 
brethren— not  only  her  family  and  the  jailers,  but  prob- 
ably others  nov/  gained  to  the  Gospel,  they  comforted 
them— rather,  perhaps,  '  exhorted'  them,  which  would 
include  comfort.  'This  assembly  of  believers  in  the  house 
of  Lydia  was  the  first  Church  that  had  been  founded  in 
Europe.^  [Batjmgarten.]  and  departed— but  not  all; 
for  two  of  the  company  remained  behind  (see  on  ch.  17. 
14) :  lYmotheiis,  of  whom  the  Philippians  "  learned  the 
proof"  that  he  honestly  cared  for  their  state,  and  was 
truly  like-minded  with  St.  Paul,  "serving  with  him  in 
the  Gospel  as  a  son  with  his  father"  (Philemon  2. 19-23); 
and  Luke,  "whose  praise  is  in  the  Gospel,"  though  he 
never  praises  himself  or  relates  his  own  labours,  and 
though  we  only  trace  his  movements  in  connection  with 
St.  Paul,  by  the  change  of  a  pronoun,  or  the  unconscious 
variation  of  his  style.  In  ch.  17.  the  narrative  is  again  in 
the  tJUrd  person,  and  the  pronoun  is  not  changed  to  the 
second  till  we  come  to  ch.  20.  5.  The  modesty  with  which 
St.  Luke  leaves  out  all  mention  of  his  own  labours  need' 
hardly  be  pointed  out.  We  shall  trace  him  again  when 
he  rejoins  St.  Paul  in  the  same  neighbourhood.  His  vo- 
cation as  a  physician  may  have  brought  him  into  connec- 
tion with  these  contiguous  coasts  of  Asia  and  Europe,  and 
he  may  (as  Mr.  Smith  suggests,  "Shipwreck,"  &c.)  ha.ve 
been  in  the  habit  of  exercising  his  professional  skill  as  a 
surgeon  at  sea.  [Hows.] 

CHAPTER    XVII. 

Ver.  1-15.  At  Thessalonica  the  Success  of  Paul's 
Preaching  Endangering  his  Life,  he  is  Despatched 
BY  Night  to  Berea,  avhere  his  Message  meets  with 
Enlightened  Acceptance  — A  Hostile  Movement 
FROM  Thessalonica  Occasions  his  S^'dden  Depar- 
ture FROM  Berea— He  Arrives  a-^  Athens.  1.  ivhen 
they  had  passed  through  Amphlpolis— thirty-three 
miles  south-west  of  Philippi,  on  tlie  river  Strymon,  and 
at  the  head  of  the  gulf  ot  that  name,  on  tlie  northern 
coast  of  the  iEgean  Sea.  and  Apollonia — about  thirty 
miles  south-west  of  Amphlpolis;  but  the  exact  site  is  not 
known,  they  came  to  Thessalonica— about  tliirty-seven 
miles  due  west  from  Apollonia,  at  the  head  of  the  Ther- 
maic  (or  Thessaloniau)  Gulf,  at  the  north-western  ex- 
tremity of  the  iEgean  Sea;  the  principal  and  most  popu- 
lous city  in  Macedonia.  'We  see  at  once  how  appropriate 
a  place  it  was  for  one  of  the  starting-points  of  tlie  Gospel 
in  Europe,  and  can  appreciate  the  force  of  what  Paul  said 
to  the  Thessalonians  within  a  few  months  of  his  depar- 
ture from  them:  "Prom  j'ou,  the  word  of  the  Lord 
sounded  forth  like  a  trumpet,  not  omy  in  Macedonia  aiul 


Paul  Preaches  ccJ  Berea. 


ACTS  XVII. 


He  Arrives  at  Athens. 


Achaia,  but  in  every  place"  (1  Thessalnnians  1.  S).  [Hows.] 
'wliere  -was  a  synagogue  of  tlie  Je-»vs — implying  that 
(as  at  Phiiippi)  there  was  none  at  Amphipolis  and  Ap- 
ollonia.  3-4.  Paul,  as  Ills  manner  was  — always  to 
begin  with  the  Jews,  wcjit  in  nnto  tlteui— In  writing 
to  the  converts  but  a  few  montlis  after  this,  he  reminds 
'Ihem  of  the  courage  and  superiority  to  indignity,  for  tlie 
Gospel's  sake,  which  tliis  required  after  the  shameful 
treatment  ho  had  so  lately  experienced  at  Phiiippi  (1 
Tliessalonians  2.  2).  opening  and  alleging  tliat  Clirlst 
must  needs  liave  snUtevetl,  &c. — His  preaching,  it  seems, 
was  chiefly  expository,  and  designed  to  establish  from 
.ne  Old  Testament  Scriptures  (I.)  that  the  predicted  Mes- 
siah was  to  be  a  suffering  and  dying,  and  therefore  a 
rising  Messiah ;  (;2.)  that  this  Messiah  was  none  other 
than  Jesus  of  Nazareth,  cousoi-teil  ('cast  in  their  lot') 
Willi  Paul  and  Silas— Cf.  2  Corinthians  8.  5.  of  tlie  cliief 
women— female  proselytes  of  distinction.  From  the  First 
Epistle  to  tlie  Tliessalonians  it  appears  that  the  converts 
were  nearly  all  Gentiles;  not  only  such  as  had  before 
been  proselytes,  who  would  be  gained  in  the  synagogue, 
but  sucli  as  up  to  that  time  had  been  idolaters  (1  Tliessa- 
lonians 1.  9,  10).  During  his  stay,  wliile  Paul  supported 
himself  by  his  own  labour  (1  Thessalonians  2. 9;  2  Thes- 
salonians  3.  7-9),  he  received  supplies  once  and  again 
from  the  Pliilippians,  of  wliicli  he  makes  honourable 
acknowledgment  (Pliilippians  f.  15,  Ifi).  5-9.  the  Je^vs  . . . 
moved  witli  envy— seeing  their  influence  undermined 
by  this  stranger,  lewd  fcllo-\vs  of  tlie  baser  sort— better, 
perhaps,  '  worthless  market-people,'  i.  e.,  idle  loungers 
about  the  market-place,  of  inditferent  character,  liaving 
gatiiex-cd  a  company — rather,  'having  raised  a  mob' — 
assaulted  tlie  house  of  JTasoji — wi  th  whom  Paul  and  Silas 
abode  {v.  7),  one  of  Paul's  kinsmen,  apparently  (Romans 
16.  21),  and  from  his  name,  which  was  sometimes  used 
as  a  Greek  form  of  the  word  Josliua  [Grotius],  probably 
a  Hellenistic  Jew.  souglit  to  bring  tliem  (.Tason's 
lodgers)  out  totlie  people.  And'wlien  they  found  tlicjii 
not,  tlicy  drew  .Jason  and  certain  brethren  unto  tlxe 
Milers- ?(')■.,  'the  politarclis;'  the  very  name  given  to  the 
magistrates  of  Thessalonica  in  an  inscription  on  a  still  re- 
maining arch  of  the  city— so  minute  is  the  accuracy  of 
this  history  —  crying,  Tliese  tUat  liave  turned  tlie 
world  upside  down — See  on  ch.  10.20.  all  do  contrary 
to  tlie  decrees  of  Caesar,  &c. — meaning,  probably,  noth- 
ing but  what  is  specified  in  the  next  words,  saying  .  .  . 
tliere  is  anotlier  king,  one  ,Tesus.  See  on  John  19.  12. 
liaving  taken  security  of  Jason  and  of  tUc  otiier 
('the  others')— probably  making  them  deposit  a  money- 
pledge  that  the  preachers  should  not  again  endanger  the 
pulilic  peace.  10-13.  t3ie  bretliren  Imuiediately  sent 
away  Paul  and  Silas  by  nSght— for  it  would  have  been 
as  useless  as  rash  to  attempt  any  further  preaching  at 
that  time,  and  the  conviction  of  this  probablj--  made  his 
friends  the  more  willing  to  pledge  themselves  against  any 
present  continuance  of  missionary  effort,  to  Berea— fifty 
or  sixty  miles  south-west  of  Tliossalonica;  a  town  even 
still  of  considerable  population  and  importance.  Tliese 
irere  more  noble  tUantliosc  iuTliessalonica — The  com- 
parison is  between  the  Jews  of  the  two  places  ;  for  the  tri- 
umphs of  the  Gospel  at  Thessalonica  were  mostl.v  among 
the  Gentiles.  See  on  v.  2-1.  in  that  they  received  the 
TTord  -witli  all  readiness  of  mind— heard  it  not  only 
without  prejudice, but  with  eager  interest,  "  in  an  honest 
and  good  heart"  (Luke  8.  17),  with  sincere  desire  to  be 
taught  aright  (see  John  7.17).  Mark  the  "nobility" 
ascribed  to  this  state  f)f  mind,  searched  t!ie  Scriptures 
dally  whether  these  things  were  so— whetlicr  tlic  Cliris- 
tian  interiiretatlon  which  tlie  apostle  put  upon  tlie  Old 
Testament  Scriptures  was  the  true  one.  Therefore 
many  of  them  belleveil— convinced  that  Jesus  of  Naza- 
reth whom  Paul  preached  was  indeed  tlie  groat  Promise 
and  Burden  of  the  Old  Testament.  From  tliis  it  is  unde- 
niable (1.)  that  (he  people,  no  less  than  the  ministers  of  the 
Church,  are  entitled  and  bound  to  search  the  Seripturea :  (2.) 
that  they  are  entitled  and  bound  to  judije,  on  their  oivn  rc- 
tponsibiliti/,  whether  the  tcarhintj  they  receive  frmn  the  minis- 
ters 0/  the  Church  is  according  to  the  u-ord  of  God  ;  (3.)  that 


no  faith  but  such  as  results  from  i:)crsonal  conviction  ought  to 
be  demanded,  or  is  of  any  avail,  of  honourable  women 
w^hich  -^vere  GreeUs,  and  of  men  (which  were  Greeks) 
not  a  few— 'The  upper  classes  in  these  European-Greek 
and  Romanized  towns  were  probably  better  educated 
than  those  of  Asia  Minor.'  [Websteu  and  Wilkinson.] 
tlie  .Tetvs  of  Tlicssalonica  .  .  .  came  thitlier  also— 'like 
hunters  upon  tlieir  prey,  as  they  had  done  before  from 
Iconium  to  Lystra.'  [Hows.]  13,  14.  immediately  the 
l»rethren— the  converts  gathered  at  Berea.  sent  atvay 
Paul— as  before  from  Jerusalem  (ch.  9,  30),  and  from 
Thessalonica  (v.  10).  How  long  he  stayed  at  Berea  we 
know  not;  but  as  we  know  that  he  longed  and  expected 
soon  to  return  to  the  Thessalonians  (I  Thessalonians  2. 17), 
it  is  probable  he  remained  some  weeks  at  least,  and  only 
abandoned  his  intention  of  revisiting  Thessalonica  at 
tliat  time  when  the  virulence  of  his  enemies  there,  stim- 
ulated by  his  success  at  Berea,  brought  them  down 
tliitlier  to  counterwork  him.  to  go  as  it  -»vere  to  the  sea 
— ratlier,  perhaps,  'in  the  direction  of  the  sea.'  Probably 
he  delayed  fixing  his  next  destination  till  he  should  reach 
tlie  coast,  a,nd  the  providence  of  God  should  guide  him  to 
a  vessel  bound  for  the  destined  spot.  Accordingly,  it  was 
only  on  arriving  at  Athens,  that  the  convoy  of  Berean 
bretliren,  who  had  gone  thus  far  with  hiin,  were  sent 
back  to  l)id  Silas  and  Timothy  follow  him  thither.  Silas 
and  Tiuiotheus  abode  there  still— 'to  build  it  up  in  its 
holy  faith,  to  be  a  comfort  and  support  in  its  trials  and 
persecutions,  and  to  give  it  such  organization  as  might  bo 
necessary.'  [Hows.]  Connecting  this  with  the  apostle's 
leaving  Timothy  and  Luke  at  Phiiippi  on  his  own  depar- 
ture (see  on  ch.  16. 40),  we  may  conclude  that  this  was  his 
fixed  plan  for  cherishing  the  first  beginnings  of  the  Gos- 
pel in  European  localities,  and  organizing  the  converts. 
Timotheus  must  have  soon  followed  the  apostle  to  Thes- 
salonica, the  bearer,  probably,  of  one  of  the  Philippian 
"contributions  to  his  necessity"  (Philippians  4. 15,  16),  and 
from  thence  he  would  with  Silas  accompany  him  to 
Berea.  15.  Silas  and  Timotheus  to  come  to  Iii«n  -tvith 
all  speed— He  probably  wished  their  company  and  aid  in 
addressing  himself  to  so  new  and  great  a  sphere  as 
Athens.  Accordingly  it  is  added  that  he  "waited  for 
them"  there,  as  if  unwilling  to  do  anything  till  they 
came.  Tliat  tliey  did  come,  there  is  no  good  reason  to 
doubt  (as  some  excellent  critics  do).  For  thougli  Paul 
himself  says  to  the  Thessalonians  that  he  "thought  ifc 
good  to  be  left  at  Athens  alone"  (1  Thessalonians  3. 1),  he 
immediately  adds  that  he  "sent  Timotheus  to  establish  ' 
and  comfort  them"  (v.  2);  meaning,  surely,  that  he  de- 
spatched him  from  Athens  back  to  Thessalonica.  He  had 
indeed  sent  for  him  to  Athens ;  but,  probably,  when  it  ap- 
peared that  little  fruit  was  to  be  reaped  there,  while  Thes- 
salonica was  in  too  interesting  a  state  to  be  left  unclier- 
ished,  he  seems  to  have  thonght  it  better  to  send  him 
back  again.  (The  other  explanations  which  have  been 
suggested  seem  less  satisfactory.)  Timotheus  rejoined  the 
apostle  at  Corinth  (ch.  IS.  5). 

10-34.  Paul  at-  Athens.  16,  IT.  -»vholly  given  to 
Idolatry— ' covered  with  idols;'  meaning  the  city,  not  the 
inhabitants.  Petronitjs,  a  contemporary  writer  at  Nero's 
court,  says  satirically  that  it  was  easier  to  find  a  god  at 
Athens  than  a  man.  This  "stirred  the  spirit"  of  the 
apostle.  'The  first  Impression  which  the  masterpieces 
of  man's  taste  for  art  left  on  the  mind  of  St.  Paul  was  a 
revolting  one,  since  all  this  majesty  and  beauty  had 
placed  itself  between  man  and  his  Creator,  and  bound 
him  the  faster  to  his  gods,  who  were  not  God.  Upon  the 
first  contact,  therefore,  which  the  Spirit  of  Christ  came 
into  with  the  sublimest  creations  of  human  art,  the 
judgment  of  the  Holy  Ghost— through  which  they  have 
all  to  pass— is  set  up  as  "the  strait  gate,"  and  this  mu<rt 
remain  tlie  correct  standard  for  ever.'  [Batjmgahtex.] 
therefore  disputed  (or  'discussed')  he  In  the  synagogue 
with  the  Je^vs.  The  sense  Is  not,  'Therefore  went  he  to 
the  Jews,'  because  the  Gentile  Athenians  were  steeped  in 
Idolatry;  but,  'Therefore  set  he  himself  to  lift  up  his 
voice  to  the  i<lol-clty,  but,  as  his  manner  was,  he  began 
with  the  Jews.'    and  ■»vlth  the  de%'out  persons— Gentile 

201 


Pavl  Preacheth  to  the  Athenians 


ACTS  XVIL 


of  the  Living  God,  to  them  Unknown, 


proselytes.  After  that,  In  the  marlcet  (the  Agora,  or  place 
of  public  concourse)  daily  ■witH  tliem  tliat  met  -w-itH 
lilm— or  'came  in  his  way.'  18-31,  certain  of  tUe  Epi- 
cureans— a  well-known  school  oi  atheistic  materialists,  who 
taught  that  pleasure  was  the  chief  end  of  human  exist- 
ence; a  principle  which  the  more  rational  interpreted 
in  a  refined  sense,  while  the  sensual  explained  it  in  its 
coarser  meaning,  and  of  the  Stoics — a  celebrated  school 
of  severe  and  lofty  pantheists,  whose  principle  was  that  the 
universe  was  under  the  law  of  an  iron  necessity,  the  spirit 
of  which  was  what  is  called  the  Deity:  and  that  a  pas- 
sionless conformity  of  the  human  will  to  this  law,  un- 
moved by  all  external  circumstances  and  changes,  is  the 
perfection  of  virtue.  While  therefore  the  Stoical  was  in 
itself  superior  to  the  Epicurean  system,  both  were  alike 
hostile  to  the  Gospel.  'The  two  enemies  it  has  ever  had 
to  contend  with  are  the  two  ruling  principles  of  the  Epi- 
cureans and  Stoics— Piea»?«-e  and  Pride.'  [Hows.]  "Wliat 
-will  this  babbler  say  T  The  word,  which  means  'a  picker- 
up  of  seeds,'  bird-like,  is  applied  toagatlierer  and  retailer 
of  scraps  of  knowledge,  a  prater;  a  general  term  of  con- 
tempt for  any  pretended  teacher,  a  setter-forth  of  strange 
gods— *  demons,'  but  in  the  Greek  (not  Jewish)  sense  of 
'objects  of  worship.'  because  he  preached  Jesus  and  the 
resurrection— Not  as  if  they  thought  he  made  these  to  be 
two  divinities :  the  strange  gods  were  Jehovah  and  the 
Risen  Saviour,  ordained  to  judge  the  world,  they  took 
him,  and  brought  htm  to  Areopagus— 'the  hill  where  the 
most  awful  court  of  j udicature  had  sat  from  li me  immemo- 
rial to  pass  sentence  on  the  greatest  criminals,  and  to  de- 
cide on  the  most  solemn  questions  connected  with  religion. 
No  place  in  Athens  was  so  suitable  for  a  discourse  on  the 
mj'steries  of  religion.'  [Hows.]  The  apostle,  liowever, 
was  not  here  on  his  trial,  but  to  expound  more  fully  what 
he  had  thrown  out  in  broken  conversations  in  the  Agora. 
all  tlie  Athenians  .  .  .  spent  their  time  in  nothing  else 
but  to  tell  or  hear  some  new  thing — lit.,  '  newer  thing,' 
as  if  what  was  new  becoming  presently  stale,  they  craved 
something  still  more  new.  [Bengel.]  Tliis  lively  descrip- 
tion of  the  Athenian  character  is  abundantly  attested  by 
their  own  writers.  !J3.  Then  Paul  stood  .  .  ,  and  said — 
more  graphically,  'standing  in  the  midst  of  Mars'  hill, 
said.'  This  prefatory  allusion  to  the  position  he  occupied 
shows  the  writer's  wish  to  bring  the  situation  vividly  be- 
fore us.  [Baumgaeten.]  I  perceive  that  in  all  things 
ye  are  too  superstitious- rather  (with  most  modern  in- 
terpreters and  the  ancient  Greek  ones),  '  in  all  respects 
extremely  reverential' or  '  much  given  to  religious  wor- 
ship,' a  conciliatory  and  commendatory  introduction, 
founded  on  his  own  observation  of  the  symbols  of  devo- 
tion with  which  their  city  was  covered,  and  from  which 
all  Greek  writers,  as  well  as  the  apostle,  inferred  the  ex- 
emplary religiousness  of  the  Athenians.  (Tlie  authorized 
translation  would  imply  that  only  too  much  superstition 
was  wrong,  and  represents  the  apostle  as  repelling  his 
hearers  in  the  very  first  sentence ;  whereas  the  wliole  dis- 
course is  studiously  courteous.)  33.  as  I  passed  by  and 
belield  your  devotions— rather, '  the  objects  of  your  de- 
votion,' referring,  as  is  plain  from  the  next  words,  to  their 
works  of  art  consecrated  to  religion.  I  found  an  altar 
.  .  .  To  the  (or  'an')  unknown  god— erected,  probably, 
to  commemorate  some  Divine  interposition,  which  they 
were  unable  to  ascribe  to  any  known  del  ty.  That  there  were 
such  altars,  Greek  writers  attest ;  and  on  tills  the  apostle 
skillfully  fastens  at  the  outset,  as  the  text  of  his  discourse, 
taking  it  as  evidence  of  that  dimness  of  religious  concep- 
tion which,  in  virtue  of  his  better  light,  he  was  prepared 
to  dissipate,  -whom  therefore  ye  ignorantly  -ivorship 
—rather,  'Whom,  therefore,  knowing  him  not,  ye  wor- 
ship,' alluding  to  "The  Unknown  God."  him  declare 
('announce')  I  unto  yon— This  is  like  none  of  his  previous 
discourses,  save  that  to  the  idolaters  of  Lycaonia  (ch.  14. 15-17). 
His  subject  is  not,  as  in  the  synagogues,  the  Messiahship 
of  Jesus,  but  THE  Living  God,  in  opposition  to  the  mate- 
rialistic and  pantheistic  polytheism  of  Greece,  which 
subverted  all  true  religion.  Nor  does  he  come  with  specu- 
lation on  this  profound  subject— of  which  they  had  had 
enough  from  otLers— but  an  authoritative  "anuouuce- 
202 


ment"  of  Him  after  whom  they  were  groping ;  not  giving 
Him  any  name,  however,  nor  even  naming  the  Saviour 
Himself,  but  unfolding  the  true  character  of  both  as  they 
were  able  to  receive  it.  34,  23.  God  that  made  the 
world  and  all  therein — The  most  profound  philosophers 
of  Greece  were  unable  to  conceive  any  real  distinction 
between  God  and  the  universe.  Thick  darkness,  tiiere- 
fore,  behooved  to  rest  on  all  their  religious  conceptions. 
To  dissipate  this,  the  apostle  sets  out  with  a  sharp  state- 
ment of  the  fact  of  creation  as  the  central  principle  of  all 
true  religion— not  less  needed  now,  against  the  transcen- 
dental idealism  of  our  day.  seeing  he  Is  Lord  (or  Sovei'- 
eign)  of  lieaven  and  earth — holding  in  free  and  absolute 
subjection  all  the  works  of  His  hands ;  presiding  in  august 
royalty  over  them,  as  well  as  pervading  them  all  as  the 
principle  of  their  being.  How  diflerent  this  from  the 
blind  Force  or  Fate  to  which  all  creatures  were  regarded 
as  in  bondage !  d-welleth  not  in  temples  made  with 
liands— This  thought,  so  familiar  to  Jewisli  ears  (1  Kings 
8.  27 ;  Isaiah  66. 1,  2;  ch.  7.  48),  and  so  elementary  to  Chris- 
tians, would  serve  only  more  sharply  to  define  to  his 
heathen  audience  the  spirituality  of  that  living,  personal 
God,  whom  he  "announced"' to  them.  Neither  is  wor- 
shipped with  ('ministered  unto,'  'served  by')  men's 
hands,  as  though  Jie  needed  anything— No  less  familiar 
as  this  thought  also  is  to  us,  even  from  the  earliest  times 
of  the  Old  Testament  (Job  35.  6,  8;  Psalm  16.  2,  3;  50. 12-14; 
Isaiah  40.  14-18),  it  would  pour  a  flood  of  light  upon  any 
candid  heathen  mind  that  heai'd  it.  seeing  he  ('  he  liim- 
self ')  givetli  to  all  life,  and  breath,  and  all  things — The 
Giver  of  all  cannot  surely  be  dependent  for  aught  upon 
the  receivers  of  all  (1  Chronicles  29. 14).  This  is  the  cul- 
minating point  of  a  pure  Theism.  36,  3T.  and  hath 
made  of  one  blood  all  nations  of  men  to  d-well  on  all 
the  face  of  the  earth— Holding  with  the  Old  Testament 
teaching,  that  in  the  blood  is  the  life  (Genesis  9.  4;  Leviti- 
cus 17.  H;  Deuteronomy  12.  23),  the  apostle  sees  this  life 
stream  of  the  whole  human  race  to  be  one,  flowing  from 
one  source.  [Baumgarten.]  and  Ikath  determined  the 
times  before  appointed,  and  the  bounds  of  their  liabi- 
tation— Tlie  apostle  here  opposes  both  Stoical  Fate  and 
Epicurean  Chance,  ascribing  the  periods  and  localities  in 
which  men  and  nations  flourish  to  the  sovereign  will  and 
prearrangements  of  a  living  God.  tliat  they  should  seek 
the  Lord— That  is  the  high  end  of  all  these  arrangements 
of  Divine  Power,  Wisdom,  and  Love,  if  hajily  they 
might  feel  after  him  (as  men  groping  tlieir  way  in  the 
dark)  and  find  liim— a  lively  picture  of  the  murky  at- 
mosphere of  Natural  Religion— though  he  be  not  far 
from  every  one  of  us — Tlie  difficulty  of  finding  God  out- 
side the  pale  of  revealed  religion  lies  not  in  His  distance 
from  us,  but  in  our  distance  from  Him  through  the  blind- 
ing efl'ect  of  sin.  38.  For  in  him  -vve  live,  and  move, 
and  have  our  being  (or,  more  briefly,  'exist')  —  This 
means,  not  merely,  'Without  Him  we  have  no  ii/e,  nor 
that  motion  which  every  inanimate  nature  displays,  nor 
even  existence  itself  [Meyer],  but  that  God  is  the  living, 
immanent  Principle  of  all  tliese  in  men.  as  certain  also 
of  your  o-wn  poets  liave  said.  For  we  are  also  liis  off- 
spring—the first  half  of  the  fifth  line,  word  for  word,  of 
an  astronomical  poem  of  Aratus,  a  Greek  countryman 
of  the  apostle,  and  his  predecessor  by  about  three  centu- 
ries. But,  as  he  hints,  the  same  sentiment  is  to  be  found 
In  other  Greek  poets.  They  meant  it  doubtless  in  a  pan- 
theistic sense ;  but  the  truth  which  it  expresses  tlie  apostle 
turns  to  his  own  purpose— to  teach  a  pure,  personal,  spir- 
itual Theism.  (Probably  during  his  quiet  retreat  at  Tar- 
sus, ch.  9.  30,  revolving  his  special  vocation  to  the  Gen- 
tiles, he  gave  himself  to  the  study  of  so  much  Greek 
literature  as  inight  be  turned  to  Christian  account  in  his 
future  work.  Hence  this  and  liis  otlier  quotations  from 
the  Greek  poets,  1  Corinthians  15.  33;  Titus  1.  12.)  39. 
Forasmucli  tlien  as  -we  are  the  offspring  of  God,  we 
ought  not  to  think — The  courtesy  of  this  language  is  ivorthy 
of  notice — tliat  tlie  Godhead  is  lllte  unto  gold,  ox*  silver* 
or  stone,  graven  by  art  and  man's  device — ('  graven  by 
the  art  or  device  of  man').  One  can  hardly  doubt  that 
the  apostle  would  here  point  to  those  matchless  monn* 


Some  Athenians  Mock,  others  Believe. 


ACTS  XVIII, 


Paul  Preacheth  and  Labours  at  Corinth. 


mentsof  tbe  plastic  art,  in  gold  and  silver  and  costliest 
stone,  which  lay  so  profusely  beneath  and  around  him. 
The  more  intelligent  Pagan  Greeljs  no  more  pretended 
that  these  sculptured  gods  and  goddesses  were  real 
deities,  or  even  their  actual  likenesses,  than  Romanist 
Christians  do  their  Images;  and  Paul  doubtless  knew 
this;  yet  here  we  And  him  condemning  all  such  efforts 
visibly  torepi-esent  the  invisible  God.  How  shamefully 
inexcusable  then  are  the  Greek  and  Roman  churches  in 
paganizing  the  worship  of  the  Christian  Church  by  the 
encouragement  of  pictures  and  images  in  religious  ser- 
vice !  (In  the  eighth  century,  the  second  council  of  Nicea 
decreed  that  the  image  of  God  was  as  proper  an  object  of 
worship  as  God  himself.)  30.  tlie  times  of  tliis  igno- 
rance God  -winked  at— lit.  (and  far  better),  '  overloolced,' 
t.  e.,  bore  with,  without  interposing  to  punish  it,  other- 
wise than  suffering  the  debasing  tendency  of  such  wor- 
ship to  develop  itself  (cf.  ch.  14. 16,  and  see  on  Romans 
1.  24,  &c.).  tout  now— that  a  new  light  was  risen  upon 
the  world,  commaiidetli — q.  d.,  'Tliat  duty — all  along 
lying  upon  man  estranged  from  his  Creator,  but  liitherto 
only  silently  recommending  itself  and  little  felt— is  now 
peremptory.'  all  men  every  -where  to  reiicnt— (cf.  Colos- 
siansl.  C,  23;  Titus  1.  11) — a  tacit  allusion  to  the  narrow 
precincts  of  favoured  Judaism,  within  which  immediate 
and  entire  repentance  was  ever  urged.  The  word  "re- 
pentance" is  here  used  (as  in  Luke  1:^.3,5;  15.  10)  in  its 
most  comprehensive  sense  of  "  repentance  unto  life."  31. 
Because  lie  hath  appointed  a  day  in  the  -%vlticli  lie  will 
Judge  the  -»vorld— Sucli  language  beyond  doubt  teaclies 
that  the  judgment  will,  in  its  essence,  be  a  solemn  judicial 
assize  held  upon  all  mankind  at  once.  'Aptly  is  this  ut- 
tered on  the  Areopagus,  the  seat  of  judgment.'  [Bengel,.] 
hy  that  man  -whom  he  hath  ordained — cf.  John  5.  22, 
23,  27 ;  cli.  10.  42.  -tvhereof  he  hatli  given  assurance  unto 
all  men,  in  that  he  hath  raised  him  fromthedead — tlie 
most  patent  evidence  to  mankind  at  large  of  tlie  judicial 
authority  with  which  the  Risen  One  is  clothed.  33-34. 
■when  they  heard  of  the  resurrection  of  tlie  dead,  some 
moclted— As  the  Greek  religion  was  but  tlie  glorification 
of  the  present  life,  by  the  worship  of  all  its  most  beaute- 
ous forms,  tlie  Resurrection,  which  presupposes  the  vanity 
of  the  present  life,  and  is  notliing  but  life  out  of  the  death 
of  all  tliat  sin  lias  blighted,  could  have  no  charm  for  the  true 
Greek.  It  gave  the  deatliblow  to  his  fundamental  and 
most  cherished  ideas;  nor  until  tlicse  were  seen  to  be  false 
and  fatal  could  the  Resurrection,  and  tlie  Gospel  of  which 
it  was  a  primary  doctrine,  seem  otlierwise  than  ridiculous. 
So  Paul  departed— Whetlier  he  would  have  opened,  to 
any  extent,  the  Gospel  scheme  in  this  address,  if  he  had 
not  been  interrupted,  or  wliether  he  reserved  this  for  ex- 
position afterwards  to  earnest  inquirers,  we  cannot  tell. 
Only  the  speech  is  not  to  be  judged  of  as  quite  complete. 
others  said,  We  -»vill  hear  thee  again  of  this — 'an  idle 
compliment  to  Paul  and  an  opiate  to  their  consciences, 
such  as  we  often  meet  with  in  our  own  day.  They  proba- 
bly, like  Felix,  feared  to  hear  more,  lest  they  sliould  be 
constrained  to  believe  unwelcome  truths;  ch.24.  25;  and 
cf.  Matthew  13.  15.'  [Websteu  and  Wilkin.son.]  Hovi^- 
heit  certain  men  clave  unto  liiin- instead  of  mocking 
or  politely  waiving  the  subject,  having  listened  eagerly, 
they  joined  themselves  to  the  apostle  for  furtlier  instruc- 
tion; and  so  they  "believed,"  Dlonysius  the  Areopa- 
glte— a  member  of  that  august  tribunal.  Ancient  tra- 
dition says  lie  was  placed  by  tlie  apostle  over  the  litlle 
flock  at  Athens.  'Certainly  the  number  of  converts 
there  and  of  men  fit  for  oflice  In  the  Churcli  was  not  so 
great  that  tliere  could  be  much  choice."  [Olshausen-I  a 
-woman  named  Damaris — not  certainly  one  of  the  apos- 
tle's audience  on  the  Areopagus,  but  won  to  the  faith 
either  before  or  after.  Nothing  else  is  known  of  her.  Of 
any  further  labours  of  the  apostle  at  Athens,  and  bow 
long  ho  stayed,  we  are  not  informed.  Certainly  he  was  not 
driven  away.  But 'It  Is  a  serious  and  instructive  fact 
that  the  mercantile  populations  of  Thessalonica  and 
Corinth  received  the  message  of  God  with  greater  rea<li- 
uess  than  the  highly  educated  and  polislied  Athenians. 
Two  letters  to  the  Thessulouiaus,  and  two  to  the  Coriu- 


thians,  remain  to  attest  the  flourishing  state  of  those 
churches.  But  we  possess  no  letter  written  by  St.  Paul  to 
the  Athenians ;  and  we  do  not  read  that  he  was  ever  In 
Athens  again.'    [Hows.] 

CHAPTER    XVIII. 

Ver.  1-22.  Paut/s  arkival  akd  labours  at  Corinth, 
-where  he  is  rejoined  by  Silas  and  Timothy,  anp, 
UNDER  Divine  encouragement,  makes  a  long  stay — 
at  length,  retracing  his  steps,  by  Ephesus,  C^sarea, 
and  Jerusalem,  he  returns  for  the  last  time  to  An- 
tioch,  thus  completing  his  second  missionary  jour- 
NEY. 1-4.  came  to  Corinth— reliuilt  by  Julius  Csesar  on 
tbe  isthmus  between  the  iEgean  and  Ionian  Seas ;  the  capi- 
tal of  the  Roman  province  of  Achaia,  and  the  residence  of 
the  proconsul;  a  large  and  populous  mercantile  city 
and  the  centre  of  commerce  alike  for  East  and  West 
having  a  considerable  Jewish  population,  larger,  probably, 
at  this  time  than  usual,  owing  to  the  banishment  of  the 
Jews  from  Rome  by  Claudius  Ca3sar  {v.  2).  Such  a  city  was 
a  noble  field  for  the  Gospel,  which,  once  established  there, 
would  naturally  diffuse  itself  far  and  wide,  a  Jew  .  .  . 
Aquila  .  .  .  -with  his  -wife  Priscilla— From  these  Latin 
names  one  would  conclude  that  they  had  resided  so 
long  in  Rome  as  to  sink  tlieir  Jewish  family  names. 
horn  in  Pontus— the  most  easterly  province  of  Asia 
Minor,  stretching  along  the  southern  shore  of  the  Black 
Sea.  From  this  province  there  were  Jews  at  Jerusalem 
on  the  great  Pentecost  (ch.  2.  9),  and  the  Christians  of  it 
are  included  among  "the  strangers  of  the  dispersion,"  to 
whom  Peter  addressed  his  first  Epistle  (1  Peter  1. 1). 
Whetlier  this  couple  were  converted  before  Paul  made 
their  acquaintance,  commentators  are  much  divided. 
They  may  have  brought  their  Christianity  with  them 
from  Rome  [Olshausen],  or  Paul  may  have  been  drawn 
to  tbein  merely  by  like  occupation,  and,  lodging  with  them, 
have  been  the  instrument  of  their  conversion.  [Meyer.] 
The}'  appear  to  have  been  in  good  circumstiinces,  and 
after  travelling  much,  to  have  eventually  settled  at  Ephe- 
sus. The  Christian  friendship  now  first  formed  con- 
tinued warm  and  unbroken,  and  the  highest  testimony  is 
once  and  again  borne  to  them  by  the  apostle.  Claudius, 
&c.— This  edict  is  almost  certainly  that  mentioned  by 
Suetonius,  in  his  life  of  this  emperor  (ch.  25).  tent- 
makers —  manufacturers,  probably,  of  those  hair-cloth 
tents  supplied  by  the  goats  of  the  apostle's  native  prov- 
ince, and  hence,  as  sold  in  the  markets  of  the  Levant, 
called  cilicium.  Every  Jewish  youth,  whatever  the  pecu- 
niary circumstances  of  his  parents,  Avas  taught  some 
trade  (see  on  Luke  2.  42),  and  Paul  made  it  a  point  of  con- 
science to  work  at  that  which  he  had  probably  been  bred 
to,  partly  that  he  miglit  not  be  burdensome  to  the 
churches,  and  partly  that  his  motives  as  a  minister  of 
Christ  might  not  be  liable  to  misconstruction.  To  both 
these  he  makes  frequent  reference  in  his  Epistles,  the 
Greeks- j.  e..  Gentile  proselytes;  for  to  the  heathen,  as 
usual,  he  only  turned  when  rejected  by  the  Jews  (v.  6).  5, 
G.  And  when  Silas  and  Tlmotheus  were  come  from 
Macedonia— i.  c,  from  Thessalonica,  M-hithcr  Silas  had 
probabl.v  accompanied  Timothy  when  sent  liack  froiri 
Athens  (see  on  ch.  17. 15).  Paul  was  pressetl  In  the  spirit- 
rather  (according  to  what  is  certainly  the  true  reading), 
'  was  pressed  with  the  word  ;'  expressing  not  only  his  zeal 
and  assiduity  in  preaching  it,  but  some  inward  pressure 
whicli  at  this  time  he  experienced  in  the  work  (to  convey 
which  more  clearly  was  probaljly  the  origin  of  the  common 
reading).  What  that  pressure  was  we  happen  to  know, 
with  singular  minuteness  and  vividness  of  description, 
from  tbe  apostle  himself,  in  his  first  Epistles  to  the  Cor- 
inthians and  Tbessalonians(l  Corinthians 2. 1^5;  IThessa- 
lonians  ;5.  1-10).  He  liad  come  away  from  Athens,  as  he  re- 
mained  there,  in  a  depressed  ard  anxious  state  of  mind, 
having  there  met,  for  tlie  first  time,  with  unwilling  Gen- 
tile ears.  Heconlinurd,  apparently  for  some  time,  labour- 
ing alone  in  the  synagogue  of  Corinth,  full  of  deep  and 
anxious  solicitude  for  his  Thessalonian  converts.  His 
early  ministry  at  Corinth  wus  coloured  by  these  feelings. 

203 


Paul  Encouraged  in  a  Vision. 


ACTS  XVIII. 


He  Strengtheneth  the  Disciples. 


Self-deeply  abased,  his  power  as  a  preacher  was  more  than 
ever  felt  to  lie  in  demonstration  of  the  Spirit.  At  length 
Silas  and  Timotheus  arrived  with  exhilarating  tidings 
of  the  faith  and  love  of  his  Thessalonian  children,  and  of 
their  earnest  longing  again  to  see  their  father  in  Christ; 
bringing  with  them  also,  in  token  of  their  love  and  duty, 
a  pecuniary  contribution  for  the  supply  of  his  wants. 
This  seems  to  have  so  lifted  him  as  to  put  new  life  and 
vigour  into  his  ministry.  He  now  wrote  Iiis  First  Epistle 
TO  THE  Thessalonians,  in  which  the  "pressure"  which 
resulted  from  all  this  strikingly  appears.  (See  Introduc- 
tion to  First  Thessalonians.)  Such  emotions  are  known 
only  to  the  ministers  of  Christ,  and,  even  of  them,  only 
to  such  as  "travail  in  birth  until  Christ  bo  formed  in" 
their  hearers.  Your  blood  be  upon  your  oavii  Iieada,  &c. 
—See  Ezekiel  33.  4, 9.  from  liencefortli  I  will  go  unto  tlie 
Gentiles  — Cf.  ch.  13.46.  7,  8.  lie  departed  tlience,  and 
entered  into  a  certain  man's  liouse,  named  Justus— 
not  changing  his  lodging,  as  if  Aquila  and  Priscilla  up  to 
this  time  were  with  the  opponents  of  the  apostle  [Al- 
fokd],  but  merely  ceasing  any  more  to  testify  in  the  syn- 
agogue, and  henceforth  carrying  on  his  labours  in  this 
house  of  Justus,  which  "joining  hard  to  the  synagogue," 
would  be  easily  accessible  to  such  of  its  worshippers  as 
wei'e  still  open  to  light.  Justus,  too,  being  probably  a 
proselyte,  would  more  easily  draw  a  mixed  audience  than 
the  synagogue.  From  this  time  forth  conversions  rapidly 
increased.  Crispus,  tlie  cliief  ruler  of  tke  synagogue, 
believed  on  tlie  Iiord  -witli  all  Iiis  liousc— an  event  felt 
to  be  so  important  that  the  apostle  deviated  from  his 
usual  practice  (1  Corinthians  1. 14-10)  and  baptized  him, 
as  well  as  Caius  (Gaius)  and  the  household  of  Stephanas, 
with  his  own  hand.  [Hows.]  many  of  t!ie  Corinthians 
believed  and  -tvere  baptized — the  beginning  of  the 
Church  gathered  there.  9-11.  Tlien  spake  tlie  L<ord  to 
Paul  .  .  .  by  a  vision,  Be  not  afraid  .  .  .  no  man  sliall 
set  on  tlice  to  liurt  tlice,  &c.— From  this  it  would  seem 
that  these  signal  successes  were  stirring  up  the  wrath  of 
the  unbelieving  Jews,  and  probably  the  apostle  feared 
being  driven  by  violence,  as  before,  from  this  scene  of 
such  promising  labour.  He  is  reassured,  hov\'ever,  from 
above.  I  liave  mucli  people  in  tUis  city—'  whom  in  vi  r- 
tue  of  their  election  to  eternal  life  he  already  designates 
as  His '  (cf.  cli.  13.  48).  [Baumgarten.]  continued  tliere  a 
year  and  six  moutlis — the  whole  period  of  this  stay  at 
Corinth,  and  not  merely  up  to  what  is  next  recorded. 
Daring  some  part  of  this  period,  he  ivroie  his  Second  Epistle 
TO  THE  Thessalonians.  (See  Introduction  loSecond  Thes- 
salonians.) 13-17.  Avlien  Gallio  was  tSic  deputy — 'the 
proconsul.'  See  on  ch.  13.  7.  He  was  l)rother  to  the  cele- 
brated philosopher  Seneca,  the  tutor  of  Nero,  Vtiio  passed 
sentence  of  death  on  both,  contrary  to  tlie  (Jewish)  law 
—probably  in  not  requiring  the  Gentiles  to  be  circum- 
cised. If  it  were  a  matter  of  ^vrong  or  wieited  le^vd- 
ness— any  offence  punishable  by  the  magistrate,  if  it  be 
a  question  of  'ivords  and  names,  and  of  your  law  .  .  . 
I  will  be  no  judge,  &c. — in  this  only  laying  down  the 
proper  limits  of  his  ofhce.  drave  tliem,  &c.— annoyed  at 
such  a  case,  all  tlie  Greeks— the  Gentile  spectators. 
took  Sostliencs — perhaps  the  successor  of  Crispus,  and 
certainly  the  head  of  the  accusing  party.  It  is  very  im- 
probable that  this  was  the  same  Sosthenes  as  the  apostle 
afterwards  calls  "his  brother,"  1  Corinthians  1.  1.  and 
beat  liim  before  the  judgment-scat — under  the  very  eye 
of  the  judge.  And  Gallio  cared  for  none  of  tiiose  tilings 
— nothing  loth,  perhaps,  to  see  these  turbulent  Jews,  for 
whom  probably  he  felt  contempt,  themselves  getting 
what  they  hoped  to  inflict  on  another,  and  indifferent  to 
whatever  was  bej^ond  the  range  of  his  office  and  case. 
His  brother  eulogizes  his  loving  and  lovable  manners. 
Religious  indifference,  under  the  influence  of  an  easy  and 
amiable  temper,  reappears  from  age  to  age.  18.  Paul 
.  .  .  tarried  .  .  .  yet  a  good  tvliUe- During  his  long  I'esi- 
dence  at  Corinth,  Paul  planted  other  churches  in  Achaia 
(2  Corinthians  1. 1).  tlien  took  .  .  .  leave  of  the  breth- 
ren, and  sailed  .  .  .  into  (rather,  'for')  Syria— to  An- 
tioch,  the  starting-point  of  all  the  missions  to  the  Gen- 
tiles, which  he  feels  to  be  for  the  present  concluded,  with 
204 


him  Priscilla  and  Aquila— In  this  order  the  names  oc- 
cur in  V.  26  (according  to  the  true  reading);  Romans  16.  3 : 
2  Timothy  4. 19;  which  seems  to  imply  that  the  wife  was 
the  more  prominent  and  helpful  to  the  Church.  Silas  and 
Timotheus  doubtless  accompanied  the  apostle,  as  also 
Erastus,  Gaius,  and  Aristarchus  (ch.  19.  22,  29).  Of  Silas, 
as  Paul's  associate,  we  read  no  more.  His  name  occurs 
last  in  connection  with  St.  Peter  and  the  churches  of  Asia 
Minor.  [Webster  and  Wilkinson.]  having  sliom  liin 
head  in  C'enchrea — the  eastern  harbour  of  Corinth,  about 
ten  miles  distant,  where  a  Church  had  been  formed,  Ro- 
mans 16.  1.  for  he  (Paul)  had  a  vow— That  It  was  the 
Nazarlte  vow  (Numbei-s  6.)  is  not  likely.  It  was  probably 
one  made  in  one  of  his  seasons  of  difficulty  or  danger,  in 
prosecution  of  which  he  cuts  off  his  hair  and  hastens  to 
Jerusalem  to  offer  the  requisite  sacriflce  within  the  pre- 
scribed thirty  days  (Josephxjs,  Jewish  War,  2. 15.  1).  This 
explains  the  haste  with  which  he  leaves  Ephesus  {v.  21), 
and  the  subsequent  observance,  on  the  recommendation 
of  the  brethren,  of  a  similar  vow  (oh.'  21.  24).  This  one  at 
Corinth  was  voluntary,  and  shows  that  even  in  heathen 
countries  he  systematically  studied  the  prejudices  of  his 
Jewish  brethren.  19.  he  came  to  Ephesus— the  capital 
of  the  Roman  province  of  Asia.  (See  Introduction  to  Epis- 
tle to  Ephesians.)  It  was  a  sail,  right  across  from  the 
west  to  the  east  side  of  the  JEgean  Sea,  of  some  eight  or 
ten  days,  with  a  fair  wind,  left  them  (Aquila  and  Pris- 
cilla) there,  but  he  liimself  entered  into  the  synagogue — 
merely  taking  advantage  of  the  vessel  putting  in  there. 
and  reasoned  ivith  the  Jews — the  tense  here  not  being 
the  usual  one  denoting  continuous  action  (as  in  ch.  17.  2; 
18. 4),  but  that  expressing  a  transient  act.  Ho  had  been  for- 
bidden to  preach  the  word  in  Asia  (ch.  16.  6),  but  he  would 
not  consider  that  as  precluding  this  passing  exercise  of 
his  ministry  when  Providence  brought  him  to  its  capital ; 
nor- did  it  follow  that  the  prohibition  was  still  in  force. 
30.  wrhen  they  desired  him  to  tarry — The  Jews  seldom 
rose  against  the  Gospel  till  the  successful  preaching  of  it 
stirred  them  up,  and  there  was  no  time  for  that  here.    31. 

1  must  .  .  .  keep  tliis  feast — probably  Pentecost,  present- 
ing a  noble  opportunity  of  preaching  the  Gospel,  buti 
will  return — the  fulfllment  of  which  promise  is  recorded 
ch.  19.  1.  And  ■when  he  had  landed  at  Cfesarea — where 
he  left  the  vessel.  23.  and  gone  up  (i.e.,  to  Jerusalem) 
and  saluted  the  Church — In  these  few  words  does  the 
historian  despatch  the  apostle's  fourth  visit  to  Jeru- 
salem after  his  conversion.  The  expression  "  going  wp" 
is  invariably  used  of  a  journey  to  the  metropolis;  and 
thence  he  naturally  "went  down  to  Antioch."  Perhaps 
the  vessel  reached  too  late  for  the  feast,  as  he  seems  to 
have  done  nothing  in  Jerusalem  beyond  "saluting  the 
Church,"  and  privately  offering  the  sacriflce  with  which 
his  vow  {v.  18)  would  conclude.  It  is  left  to  be  understood, 
as  ou  his  arrival  from  his  flrst  missionary  tour,  that 
"  when  he  was  come,  and  had  gathered  the  Church  to- 
gether, he  rehearsed  all  that  God  had  done  with  him" 
(ch.  14.  27)  on  this  his  second  missionary  journey. 

2.).  Ch.  21.  16.  Paul's  Third  and  Last  Missionary 
Journey— He  visits  the  churches  of  Galatia  and 
Phrygia.  and  aftci-  he  had  spent  some  time  there — 
but  probably  not  long!  he  departed— little  thinking, 
probably,  he  was  never  more  to  return  to  Antioch.  -went 
over  all  .  .  .  Galatia  and  Phrygia  in  order  —  visiting 
the  several  churches  in  succession.  See  on  ch.  16.  6.  Gala- 
tia is  mentioned  flrst  here,  as  he  would  come  to  it  first 
from  Antioch.  It  was  on  this  visitation  that  he  ordained 
the  weekly  collection,  1  Corinthians  16.1,2,  which  has 
been  since  adopted  generally,  and  converted  into  a  public 
usage  througiiout  Christendom.  Timotheus  and  Erastus, 
Gaius  and  Aristarchus,  appear  to  have  accompanied  him 
on  this  journey  (ch.  19.  22,  29;  2  Corinthians  1. 1),  and  from 

2  Corinthians  we  may  presume,  Titus  also.  The  details 
of  this  visit,  as  of  the  former  (ch.  16.  6),  are  not  given. 

24-38.  Episode  concerning  Apollos  at  Ephesus  and 
IN  Achaia.  This  is  one  of  the  most  interesting  and 
suggestive  incidental  narratives  in  this  precious  History 
34,  35.  a  .  .  .  Je^v  named  Apollos  (a  contraction  from 
ApoUonius)  born  at   Alexandria  —  the  celebrated  city 


The  Preaching  of  Apollos  at  Ephesus. 


ACTS  XIX. 


Faid's  Shjnal  Success  in  that  City. 


of  Egypt  on  the  S.  E.  shore  of  the  Mediterranean,  called 
after  its  founder,  Alexander  the  Great.  Nowiiere  was 
there  sucla  a  fusion  of  Greek,  Jewish,  and  Oriental  pecu- 
liarities, and  an  intelligent  Jew  educated  in  tliat  city 
could  hardly  fail  to  manifest  all  tliese  elements  in  his 
mental  charactei'.  eloquent — turning  liis  Alexandrian 
culture  to  high  account,  and  mlglity  in  tSie  Scraytures 
— his  eloquence  enabling  him  to  express  clearly  and  en- 
force skilfully  what,  as  a  Jew,  he  had  gathered  from  a 
diligent  study  of  the  Old  Testament  Scriptui-cs.  cnine  to 
£pUesus — on  what  ei'rand  is  not  known.  Tills  man  -wna 
Instructed  in  tlie  ■^vay  of  tUe  Lord  .  .  .  Itno^ving  only 
tlie  baptism  of  Jolm — He  was  instructed,  proliably,  by 
some  disciple  of  the  Baptist,  in  the  whole  circle  of  John's 
teaching  concerning  Jesus,  but  no  more:  lie  had  yet  to 
learn  the  new  light  whicli  the  outpouring  of  the  Spirit  at 
Pentecost  had  thrown  upon  the  Kedecmer's  Dealli  and 
Resurrection  ;  as  appears  fronr  ch.  19.  2,  3.  Ijeing  ftrvent 
in  tlie  spirit — His  heart  warm,  and  conscious,  probably, 
of  his  gifts  and  attainments,  he  burned  to  impait  to 
others  the  truth  he  had  himself  received.  lie  spnfee  and 
taught  diligently — rather,  'accurately'  (it  is  the  same 
word  as  is  rendei-ed  "perfectly"  in  v.  2C).  S«G.  gjjca^ 
boldly  in  tlic  synagogue,  -wliom  vrlien  Aquila  «nd 
Priscilla  heard— joying  to  observe  the  extent  of  Scrip- 
ture knowledge  and  evangelical  truth  which  lie  dis- 
played, and  the  fervency,  courage,  and  eloquence  with 
which  he  preached  the  truth,  tliey  took  liim  unto 
them  (privately)  and  expounded  unto  him  the  ^vay  of 
God  more  perfectly— opening  up  those  truths,  to  him  as 
yet  unknown,  on  whicli  the  Spirit  had  shed  such  glorious 
light.  (In  what  appears  to  be  the  true  reading  of  this 
•verse,  Priscilla  is  put  before  Aquila,  as  in  v.  18,  on  whicli 
see;  sue  being  probably  the  more  intelligent  and  devoted 
of  the  two.)  One  cannot  but  observe  how  providential  it 
■was  that  this  couple  should  have  been  left  at  Ephesus 
when  Paul  sailed  thence  for  Syria;  and  no  doubt  it  was 
chiefly  to  pave  the  way  for  the  better  understanding  of 
this  episode  that  the  fact  is  expressly  mentioned  by  the 
historian  in  v.  19.  We  see  here  also  an  example  of  not 
only  iai/  agency  (as  it  is  called),  but  female  agency  of  the 
highest  kind  and  with  tlie  most  admirable  fruit.  Nor  can 
one  help  admiring  the  humilitj"  and  teachableness  of  so 
gifted  a  teacher  in  sitting  at  the  feet  of  a  Christian  woman 
and  her  husband.  37,  2S.  And  ^vhca  he  tvas  disposed 
('minded,'  'resolved')  to  pass  into  AcUaia— of  whicli 
Corinth,  on  the  opposite  coast  (see  on  v.  1),  was  the  capi- 
tal; there  to  proclaim  that  Gospel  which  he  now  more 
fully  comprehended— the  hrcthren- \\'c  had  not  before 
heard  of  such  gathered  at  Ephesus.  Lut  the  desire  of  the 
Jews  to  whom  Paul  preached  to  retain  him  amongst 
them  for  some  time  (y.  20),  and  his  promise  to  return  to 
them  [v.  21),  seem  to  indicate  some  drawing  towards  the 
Gospel,  which,  no  doubt,  tlie  zealous  private  labours  of 
Priscilla  and  Aquila  would  ripen  into  discipleship. 
■ivrote,  exhorting  the  disciples  to  receive  him— a  beau- 
tiful specimen  of  'letters  of  recommendation' (as  ch.  15. 
23,  25-27,  and  see  2  Corinthians  3. 1);  by  whicli,  as  well  as 
by  interchange  of  deputations,  &c.,  the  early  churches 
maintained  aclive  Christian  fellowship  with  each  other. 
when  he  -was  come,  helped  them  mucli— was  a  great 
acquisition  to  the  Achaian  brethren,  -which  believed 
througit  grace  — one  of  those  incidental  expressions 
which  show  that  faith's  being  a  production  of  God's  grace 
in  the  heart  was  so  current  and  recognized  a  truth  that  it 
was  taken  for  granted,  as  a  necessary  consequence  of  the 
general  system  of  grace,  rather  than  expressly  insisted 
on.  (It  is  against  the  natural  order  of  the  words  to  read 
them,  as  Bengel,  Meyek,  &c.,  do,  'helped  through  grace 
those  who  believed.')  For  he  mightily  convinced  the 
Jews— The  word  is  very  strong:  'stoutly  bore  them  down 
In  argument,'  'vigorously  argued  them  down;'  and  the 
tense  Implies  that  he  continued  to  do  it,  or  that  this  was 
the  characteristic  of  his  ministry,  showing  by  tlie 
Scriptures  that  Jeans  was  Christ— Rather,  that  the 
Christ  (or  '  Messiah')  was  Jesus.'  This  expression,  when 
compared  with  r.  25,  seems  to  imply  a  riclier  testimony 
than  with  his  partial  knowledge  he  was  at  first  able  to 


bear;  and  the  power  with  whicli  he  bore  down  nil  oppo- 
sition in  argument  is  that  whi(!h  made  him  such  an  ac- 
quisition to  the  brethren.  Thus  his  ministry  would  be  ar 
good  as  another  visitation  of  the  AcliaJan  churches  by  tin 
apostle  himsell  (see  1  Corinthians  3.  6);  and  tlie  more  aa 
in  so  far  as  he  was  indebted  for  it  to  Priscilla  and  Aquila 
it  would  have  a  decidedly  Pauline  cast. 

CHAPTER    XIX. 

Ver.  1-11.  Signal  success  of  Paul  at  Ephesus.  1-3. 
wliilc  Apollos  %vas  at  Corinth— where  his  ministry  was 
so  powerful  that  a  formidable  party  in  the  Church  of  that 
city  gloried  in  his  type  of  preaching  in  preference  to 
Paul's  (1  Corinthians  1. 12;  3.4),  no  doubt  from  the  marked 
infusion  of  Greek  pliilosophic  culture  which  distin- 
guished it,  and  which  the  apostle  studiously  avoided  (1 
Corinthians  2.  1-5).  Pavil  having  passed  through  the 
uppi-r  coasts  (or  'parts')— the  interior  of  Asia  Minor, 
which,  with  reference  to  tlie  sea-coast,  was  elevated. 
tame  to  Ephesus- thus  fulfllling  his  promise,  ch.  18.  21, 
iinding  certain  disciples— in  the  same  stage  of  Christian 
knowledge  as  Apollos  at  first,  newly  arrived,  probably, 
and  having  had  no  communication  as  yet  with  the  Church 
at  Ephesus.  Have  ye  received  the  Holy  Ghost  since 
ye  beUevedl— rallier,  'Received  ye  the  Holy  Ghost  when 
ye  believed?'  implying,  certainly,  that  the  one  did  not  of 
necessity  carry  the  other  along  with  it  (see  oh  ch.  8. 14-17). 
Wliy  this  question  was  asked,  we  cannot  tell ;  but  it  was 
probably  in  consequence  of  something  that  passed  be- 
tween them  from  which  tiie  apostle  was  led  to  suspect  the 
imperfection  of  their  light.  We  have  not  so  much  a« 
lieurd  ^vlietlicr  there  be  any  Holy  Ghost— This  cannot 
be  the  meaning,  since  the  personality  and  oflice  of  the 
Holy  Ghost,  in  connection  with  Christ,  formed  an  espe- 
cial subject  of  the  Baptist's  teaching.  Literally,  the 
words  are,  .'We  did  not  even  hear  whether  the  Holy 
Ghost  was  (given);'  meaning,  at  the  time  of  their  bap- 
tism. That  the  word  'given'  is  the  right  supplement,  as 
in  John  7.  39,  seems  plain  from  the  nature  of  the  case.  •!. 
Then  said  Paul,  Jolin  .  .  .  baptizes  with  tlie  baptism 
of  (water  unto)  repentance,  saying  unto  the  people, 
that  they  sliould  believe  on  Him  wliich  should  come 
after  liim— i.  e.,  who  should  baptize  with  the  Holy  Ghost. 
The  point  of  contrast  is  not  between  John  and  Christ 
personally,  but  between  the  water  baptism  of  John  unto 
rejicntance,  and  the  promised  baptism  of  tlie  Spirit  from 
the  hands  of  Iiis  coming  Master  unto  7ieiv  life.  As  to  all 
the  facts,  or  at  least  the  signiflcancy,  of  this  baptism, 
which  made  the  whole  life  and  work  of  Christ  another 
thing  from  what  it  was  conceived  to  be  before  it  was 
vouchsafed,  these  simple  disciples  were  unenlightened. 
5-7.  Wlien  tiiey  heard  tills- not  the  mere  words  re- 
ported in  V.  4,  but  the  subject  expounded  according  to  tho 
tenor  of  those  words— they  -tvere  baptized— not  how- 
ever by  Paul  himself  (1  Corinthians  1.  14)— in  the  name 
of  the  liox-d  Jesus— into  tlie  whole  fulness  of  the  new 
economy,  as  now  opened  up  to  their  believing  minds. 
And  when  Paul  lia<l  laid  his  hands  upon  them 
tliey  spuke  witli  tongues,  &c.— See  on  ch.  10.  44,  45. 
8-iO.  he  went  into  tlic  synagogue  and  spake  boldly 
for  .  .  .  tliree  months,  Ac— .See  on  ch.  17.  2,  3.  ivhen 
divers  ('some')  were  liardened,  Ac. — implying  that  oth- 
ers, probably  a  large  number,  believed,  spake  evil  of 
that  wny  before  t!ic  multitude,  he  departed  (from  the 
synagogue,  as  at  Corinth,  ch.  18.7).  and  ^separated  the 
disciples— withdrawing  to  a  separate  place  of  meeting, 
for  the  sake  both  of  the  converts  already  made,  and  the 
unsophisticated  multitude,  disputing  ('discoursing'  or 
'discussing')  daily  In  tlic  scliool  (or  lecture-hall)  of 
one  Tyranims— probaljly  a  converted  teacher  of  rhet- 
oric or  philosophy,  tliis  continue«l  .  .  .  two  years— in 
addition  to  the  former  three  months.  See  on  ch.  20.  3!. 
But  duriug  some  part  of  this  period  he  must  have  paid  a 
second  unrecorded  visit  to  Corinth,  since  tho  one  next 
recorded  (see  on  ch.  20.  2,  3)  is  twice  called  his  third  visit 
(2  Corinthians  12.  14;  13.  1).  Seen  on  2  Corinthians  1.  15, 
16,  whlcn  might  seem  inconsistent  with  this.  The  passage 

205 


Jewish  Exorcists  Beaten  by  the  Devil. 


ACTS  XIX. 


Demetrius  Baiseth  an  Uproar  against  Paid, 


across  was  quite  a  short  one  (see  on  ch.  18. 19).  Towards 
the  close  of  this  long  stay  at  Ephesus,  as  we  learn  from  1 
Corinthians  16.  8,  he  wrote  his  First  Epistle  to  the 
Corinthians;  also  (though  on  this  opinions  are  di- 
vided) the  Epistle  to  the  Galatians.  (See  Introduc- 
tion to  those  Epistles.)  And  just  as  at  Corinth  his  great- 
est success  was  after  his  withdrawal  to  a  separate  place 
of  meeting  (ch.  18.  7-10),  so  at  Ephesus.  so  that  all  tUey 
>«'UicIi  «l-*velt  In  (the  Roman  province  of)  Asia  Ucai-cl 
tlie  word  of  tlie  liord  Jesus,  both  Je-»vs  and  Greeks — 
This  is  tlie  "great  door  and  effectual  opened  unto  him" 
wliile  resident  at  Ephesus,  1  Corinthians  16.  9,  which  in- 
duced him  to  make  it  his  headquarters  for  so  long  a 
period.  The  ur»wearied  and  varied  character  of  his  la- 
bours here  are  best  seen  in  his  own  subsequent  address 
to  the  elders  of  Ephesus,  ch.  20. 17,  &c.  And  thus  Ephesus 
became  tlie  'ecclesiastical  centre  for  the  entire  region,  as 
indeed  it  remained  for  a  very  long  period.'  [Battmgar- 
ten.]  Churches  arose  at  Colosse,  Laodicea,  and  Hieropolis 
eastward,  either  through  his  own  labours  or  those  of  his 
faithful  helpers  whom  he  sent  out  in  different  directions, 
Epaphras,  Archippus,  Philemon  (Colossians  1.  7;  4.  12-17; 
Philemon  23).  11,  13.  God  Avrouglit  special  ('no  ordin- 
ary') miracles  by  the  hand  of  Paul— implying  that  he 
had  not  been  accustomed  to  work  such.  So  that  from 
his  body  ivere  brought  unto  the  sick  handkerchiefs 
or  aprons,  &c. — Cf.  ch.  5.  15, 16,  very  different  from  the 
magical  acts  practised  at  Ephesus.  "  Ood  wrought  these 
miracles"  merely  "by  the  hands  of  Paul;"  and  the  verj'' 
exorcists  (v.  13),  observing  that  the  name  of  Jesus  was  the 
secret  of  all  his  miracles,  hoped,  by  aping  him  in  this,  to 
be  equally  successful ;  while  the  result  of  all  i n  the  "  mag- 
nifying of  the  Lord  Jesus"  (v.  17)  showed  that  In  working 
them  the  apostle  took  care  to  hold  up  Him  wliom  he 
preached  as  the  source  of  all  the  miracles  which  he 
im-ought.  13.  vagabond  Je-\vs— simply, '  wandering  Jews,' 
who  went  from  place  to  place  practising  exorcism,  or  the 
art  of  conjuring  evil  spirits  to  depart  out  of  the  pos- 
sessed. That  such  a  power  did  exist,  for  some  time  at 
least,  seems  implied  iu  Matthew  12.  27.  But  no  doubt 
tliis  would  breed  imposture;  and  the  present  case  is  very 
different  from  that  referred  to  in  Luke  9.  49,  50.  We  ad- 
jure you  by  Jesus  who n»  Paul  preacheth— a  striking 
testimony  to  the  power  of  Christ's  name  in  Paul's  mouth. 
14r-17.  seven  sons  of  .  .  .  Sceva  .  .  .  chief  of  the  priests 
— head,  possibly,  of  one  of  the  24  courts,  the  evil  spirit 
answered,  Jesus  I  know('  recognize'}  and  Paul  I  kno^v 
(know  intimately)— in  contrast  to  them,  whom  he  alto- 
gether disowns  —  but  vflio  are  ye?  And  the  man  in 
whom  the  evil  spirit  %vas— Mark  the  clear  line  of  de- 
markation  here  between  "</ie  evil  spirit  vfhich  answered 
and  said"  and  "the  man  in  ivhom  the  evil  spirit  was."  Tlie 
reality  of  such  possessions  could  not  be  more  clearly  ex- 
pressed, leaped  on  them  ...  so  that  tliey  fled  naked 
and  -wounded— This  was  so  appalling  a  testimony  at 
once  against  those  profane  impostors  and  in  favour  of 
Paul  and  the  Master  whom  he  preached,  that  we  wonder 
not  it  spread  to  "  all  tlie  Jews  and  Greeks  at  Epiiesus, 
that  fear  fell  on  them,"  and  that  "  the  name  of  the  Lord 
Jesus  was  magnifled."  19,  30.  many  that  believed 
came  and  confessed  .  ,  ,  their  deeds — the  dupes  of  ma- 
gicians, &c.,  acknowledging  how  shamefully  they  had 
been  deluded,  and  how  deeply  they  had  allowed  them- 
selves to  be  implicated  in  such  practices.  Many  of  tlicm 
.  .  .  which  used  curious  arts— The  word  signifies  things 
'overdone;'  significantly  applied  to  arts  in  which  labori- 
ous but  senseless  incantations  are  practised,  brought 
their  books — containing  the  mystic  formularies — and 
burned  them  before  all— The  ien^e,  here  used  graphi- 
cally, expresses  progress  and  continuance  of  the  con- 
flagration, coifnted  the  price  .  .  .  and  found  it  fifty 
thousand  pieces  of  sUver— about  £2000  (presuming  it  to 
be  the  drachma,  the  current  coin  of  the  Levant,  of  about 
lOd.  value).  From  their  nature  they  would  be  costly,  and 
books  then  bore  a  value  above  any  standard  we  are 
familiar  with.  The  scene  must  have  been  long  remem- 
Dered  at  Ephesus,  as  a  strong  proof  of  honest  conviction 
on  the  part  of  the  sorcerers  aud  a  striking  triumph  of 
206 


Jesus  Christ  over  the  powers  of  darkness.  The  -^porkers 
of  evil  were  put  to  scorn,  like  Baal's  priests  on  Carmel, 
and  the  word  of  God  mightily  grew  and  prevailed. 
[Hows.]  31,  3'3.  After  tliese  things  were  ended  ('  com- 
pleted')— Implying  sonietliing  like  a  natural  finish  to  his 
long  period  of  labour  at  Ephesus.  Paul  purposed  .  .  . 
Avhen  lie  Iiad  passed  throiigh  Macedonia  and  Achaia, 
to  go  to  Jerusalem  .  .  .  After  I  have  been  there  I  must 
see  Rome  also— Mark  here  the  vastness  of  the  apostle's 
missionary  plans.  They  were  all  fulfilled,  though  he 
"saw  Rome"  only  as  a  prisoner.  So  he  sent  into  Mace- 
donia Tiinotheus  and  Krastus — as  his  pioneers,  in  part 
to  bring  "  tliem  into  remembrance  of  his  ways  which 
were  in  Christ"  (1  Corinthians  4. 17  and  1  Corinthians  16. 
10),  partly  to  convey  his  mind  on  various  matters.  After 
a  brief  stay  he  was  to  return  (1  Corinthians  16.  11).  It  is 
vei-y  unlikely  that  this  Erastus  was  "the  chamberlain  of 
the  city"  of  Corintli,  of  that  name  (Romans  16.  23).  he 
himself  stayed  in  (the  province  of)  Asia  for  a  season — 
i.  €.,  at  Epiiesus,  its  chief  city.  (Asia  is  mentioned  in 
contrast  with  Macedonia  in  the  previous  clause.)  33. 
the  same  time— of  Paul's  proposed  departure,  about 
that  ('  the')  -tvay- So  the  new  religion  seemed  then 
to  be  designated  (ch.  9.  2;  22.  4;  24.  14).  34-36.  sUver 
shrines  for  ('of')  Diana— small  models  of  the  Ephe- 
sian  temple  and  of  the  shrine  or  chapel  of  the  goddess, 
or  of  tlie  shrine  and  statue  alone,  Avhich  were  pur- 
chased by  visitors  as  memorials  of  what  they  had  seen, 
and  were  carried  about  and  deposited  in  houses  as  a 
charm.  (The  models  of  the  chapel  of  our  Lady  of  Loretlo, 
and  such  like,  which  the  Church  of  Rome  systematically 
encourages,  are  such  a  palpable  imitation  of  this  heathen 
practice  that  it  is  no  wonder  it  should  be  regarded  by  im- 
partial judges  as  Christianity  Paganized.)  gain  to  the 
craftsmen— tlie  master-artificers.  "Whom  he  called  to- 
gether with  the  -ivorkmen  of  like  occupation— rather, 
'with  the  workmen  (or  fabricators)  of  such  articles,' 
meaning  the  artisans  employed  by  the  master-artificers, 
all  who  manufactured  any  kind  of  memorial  of  the  tem- 
ple and  its  worship  for  sale,  ye  see  and  hear— the  evi- 
dences of  it  were  to  be  seen,  and  the  report  of  it  was  in 
everybody's  mouth,  that  not  alone  at  Kphcsus,  but 
almost  throughout  all  Asia,  this  Paul  hath  turned 
away  much  jieople — Noble  testimony  this  to  the  extent 
of  Paul's  influence!  saying  that  they  be  no  gods 
■which  are  made  ^vith  hands — The  universal  belief  of 
the  people  was  that  they  were  gods,  though  the  more  in- 
telligent regarded  them  only  as  habitations  of  Deity,  and 
some,  probably,  as  mere  aids  to  devotion.  It  is  exactly 
so  in  tlie  Church  of  Rome.  37.  So  that  not  only  this 
our  craft  is  in  danger,  but,  &c. — g.  d.,  '  that  indeed  is  a 
small  matter ;  but  there  is  something  far  worse.'  So  the 
masters  of  the  poor  Pythoness  put  forward  the  reZigrioua 
revolution  which  Paul  wa.s  attempting  to  effect  at  Phil- 
ippi,  as  tlie  sole  cause  of  their  zealous  alarm,  to  cloak 
the  self-interest  which  they  felt  to  be  touched  by  his 
success  (cli.  16. 19-21).  In  both  cases  religious  zeal  was  the 
hypocritical  pretext ;  self-interest,  the  real  moving  cause 
of  the  opposition  made,  also  the  temple  of  the  great 
goddess  Diana  .  .  .  despised,  and  her  magnificence 
.  .  .  destroyed,  whom  oil  Asia  and  the  ■»vorld  wor- 
shippeth— It  was  reckoned  one  of  the  wonders  of  the 
world.  It  M'as  built  about  550  b.  c,  of  pure  white  mar- 
ble, and  though  burned  by  a  fanatic  on  tlie  night  of  the 
birth  of  Alexander  the  Great,  b.  c.  356,  was  rebuilt  with 
more  splendour  than  before.  It  was  425  feet  long,  by  220 
broad,  and  the  columns,  127  in  number,  were  sixty  feet 
in  height,  each  of  them  the  gift  of  a  king,  and  thirty-six 
of  them  enriched  with  ornament  and  colour.  It  was 
what  the  Bank  of  England  is  in  the  modern  world,  the 
larger  portion  of  the  wealth  of  Western  Asia  being  stored 
up  in  it.  It  was  constantly  receiving  new  decorations 
and  additional  buildings,  statues,  and  pictures  by  the 
most  celebrated  artists,  and  kindled  unparalleled  admi- 
ration, enthusiasm,  and  superstition.  Its  very  site  is  now 
a  matter  of  uncertainty.  The  little  wooden  image  of  Diana 
was  as  primitive  and  rude  as  its  shrine  was  sumptuous; 
not  like  the  Greek  Diana,  in  the  form  of  an  imposing 


The  TvmuU  Quieted  by  the  Town-clerk, 


ACTS  XX. 


Paul  Ooeth  into  Macedonia. 


huntress,  but  quite  Asiatic,  in  the  form  of  a  many- 
breasted  female  (emblematic  of  the  manifold  ministra- 
tions of  Nature  to  man),  terminating  in  a  shapeless  block. 
Like  some  other  far-famed  idols,  it  was  believed  to  liave 
fallen  from  heaven  {v.  35),  and  models  of  it  were  not  only 
Bold  in  immense  numbers  to  private  persons,  but  set  up 
for  worship  in  other  cities.  [Hows.]  What  power  must 
lia'^e  attended  the  preaching  of  that  one  man  by  whom 
the  deathblow  was  felt  to  be  given  to  their  gigantic  and 
witching  superstition!  28,  29.  Great  is  Diana  of  tlie 
EpUesians— tlie  civic  cry  of  a  populace  so  proud  of  their 
temple  that  they  refused  to  inscribe  on  it  the  name  of 
Alexander  the  Great,  though  he  offered  them  the  whole 
spoil  of  his  Eastern  campaign  if  they  would  do  it. 
[Strabo  in  Hows.]  having  cauglit  Guiii;}  and  Arls- 
tarcliiis— disappointed  of  Paul,  as  at  Thessulonica  (ch. 
17.5,6).  They  are  mentioned  ch.  20.  4;  27.  li;  Romans  16. 
23;  1  Corinthians  1.14;  and  probably  3  Jolin  1.  If  it  was 
in  the  house  of  Aquila  and  Priscilla  that  he  found  an 
asylum  (see  1  Corinthians  16.  9),  that  would  explain  Ro- 
mans 16.  3,4,  where  he  says  of  tliem  that  "for  his  life 
they  laid  down  their  own  necks."  [Hows.]  rusSied  .  .  . 
Into  tlie  tlieatre — a  vast  pile,  whose  ruins  are  even  now 
a  wreck  of  immense  grandeur.  [Sib  C.  Fellowes,  Asia 
Minor,  1839.]  30-34.  'wlien  Paul  'vvould  liave  entered. 
In  (with  noble  forgetfulness  of  self)  unto  tlic  people 
(the  demos,  t.  e.,  the  people  met  in  public  assembly),  tlie 
disciples  suffered  lUm  not — The  teiise  used  implies  only 
that  they  were  iwmg'  their  efforts  to  i-estrain  him',  Avhich 
might  have  been  unavailing  but  for  wliat  follows.  And 
certain  of  tlie  cliief  of  Asia — lit.,  'And  certain  also  of 
the  Asiarchs.'  These  were  wealthy  and  distinguished 
citizens  of  the  principal  towns  of  the  Asian  province, 
chosen  annually,  and  ten  of  whom  were  selected  by  the 
proconsul  to  preside  over  the  gauges  celebrated  in  the 
month  of  May  (the  same  month  which  Romanism  dedi- 
cates to  the  Virgin).  It  was  an  office  of  the  higliest  hon- 
our, and  greatly  coveted.  Certain  of  these,  it  seems,  were 
favourably  inclined  to  the  Gospel,  at  least  were  Paul's 
"friends,"  and  knowing  the  passions  of  an  Athesian 
mob,  excited  during  the  festivals,  "sent  (a  message)  to 
him  desiring  him  not  to  adventure  himself  into  the  the- 
atre." tliey  di'c^v  Alexander  out  of  tlie  multitude,  tlie 
Jews  putting  liini  forvj^ard — rather,  'some  of  the  mul- 
titude urged  forward  Alexander,  the  Jews  thrusting  him 
forward.'  As  the  blame  of  such  a  tumult  would  natu- 
i-ally  be  thrown  upon  the  Jews,  who  were  regarded  by  the 
Romans  as  the  authors  of  all  religious  disturbances,  they 
seem  to  have  put  forward  this  man  to  clear  them  of  all 
responsibility  for  the  riot.  (Bengel's  conjecture,  that 
this  was  Alexander  the  coppersmith,  2  Timothy  4.  14,  has 
little  to  support  it.)  becltoned  vvitU  tlie  liand — cf.  ch.  13. 
16;  21.  40.  •would  Iiave  made  liis  defence — 'offered  to 
speak  in  defence.'  But  -wlien  tliey  kne-\v  lie  was  a  Jew, 
all  tvitli  one  voice,  for  tlie  space  of  two  liours,  cried 
out,  Great  is  Diana,  &c. — The  very  appearance  of  a  Jew 
had  the  opposite  effect  to  that  intended.  To  prevent  him 
obtaining  a  hearing,  they  drowned  his  voice  in  one 
tumultuous  shout  in  honour  of  their  goddess,  wliich  rose 
to  such  frantic  enthusiasm  as  took  two  hours  to  exhaust 
itself.  35-4:1.  when  the  town-clerk — keeper  of  the  pub- 
lic arcliives,  and  a  magistrate  of  great  authority,  had 
appeased  ('calmed')  the  people  ('  the  multitude')— which 
the  very  presence  of  such  an  oflicer  would  go  far  to  do. 
he  said  .  .  .  what  man  .  .  .  knoweth  not  that  the  city 
of  the  £pheslana  is  a  tvorshipper  of  the  great  goddess 
Diaua— ;i^,  'the  neocoros  or  warden.'  The  word  moans 
'temple-sweeper;'  then,  'temple-guardian.'  Thirteen 
cities  of  Asia  had  an  interest  in  the  temple,  but  Ephcsus 
was  honoured  with  the  charge  of  it.  (Various  cities  have 
claimed  this  title  with  reference  to  the  Virgin  or  certain 
saints.)  [Webster  and  Wilkinson.]  and  of  the  image 
Mrlilcli  fell  do^vu  from  Jupiter—'  from  the  sky'  or  '  from 
heaveu.'  .See  on  v.  27.  '  With  this  we  may  compare  vari- 
ous legends  concerning  images  and  pictures  in  the  Romish 
Church,  such  as  the  traditional  likenesses  of  Christ, 
which  were  said  to  be  "  not  made  with  hands."  '  [Web- 
8TEK  and  Wilkinson.]    Seeing  that  these  thliigs  can- 


not he  spoken  against,  &c. — Like  a  true  legal  man,  he 
urges  that  such  was  notoriously  the  constitution  and  fixed 
character  of  the  city,  with  which  its  very  existence  was 
all  but  bound  up.  Did  they  suppose  that  all  this  was 
going  to  be  overturned  by  a  set  of  itinerant  orators? 
Ridiculous!  What  did  they  mean,  theu,  by  raising  such 
a  stir  ?  For  ye  liave  brought  hitlier  these  men,  wliicli 
are  neither  robbers  of  cliurchcs — '  temple-plunilerers,' 
or  sacrilegious  persons,  nor  blasphemei-s  of  your  god' 
dess— This  is  a  remarkable  testimony,  showing  that  the 
apostle  had,  in  preaching  against  idolatry,  studiously 
avoided  (as  at  Athens)  insulting  the  feelings  of  those 
wlaom  he  addressed — a  lesson  this  to  missionaries  and 
ministers  in  general,  if  Demetrius  have  a  matter  (of 
complaint)  against  any  man,  tlie  la-»v  is  open — rather, 
'  the  assizes  (or  court-days)  are  being  holden.'  and  there 
are  deputies— Zi<.,  'proconsuls'  (see  on  ch.  13.  7),  i.  e.,  prob- 
ably, the  proconsul  and  his  council,  as  a  court  of  appeal. 
if  ye  inquire — '  have  any  question.'  concerning  other 
matters— of  a  public  nature.  For  -we  (the  public  author- 
ities) are  in  danger  of  being  called  in  question — by  our 
superiors. 

CHAPTER    XX. 

Ver.  1-12.  Paul  fulfils  his  purpose  of  proceedino 
AGAIN  TO  Macedonia  and  Greece— Returning  thence, 
ON  his  route  for  Jerusalem,  he  revisits  Philippi 
and  Troas— His  ministrations  at  Troas.  This  section 
of  the  apostle's  life,  though  peculiarly  rich  in  matter,  is 
related  with  great  brevity  in  the  Historj'.  Its  details 
must  be  culled  from  his  own  Epistles.  1,  2.  departed- 
after  Pentecost,  1  Corinthians  16.  8.  to  go  into  M.acedo- 
nia— in  pursuance  of  the  first  part  of  his  plan,  ch.  19.  21 
From  his  Epistles  we  learn  (1.)  that,  as  might  have  been 
expected  from  its  position  on  the  coast,  he  revisited  Ti-oas. 
2  Corinthians  2.  12.  (See  on  ch.  16.  8.)  (2.)  That  while  on 
his  former  visit  he  appears  to  have  done  no  missionary 
work  there,  he  now  went  expressly  "  to  preach  Christ's 
Gospel,"  and  found  "a  door  opened  unto  him  of  the 
Lord"  there,  which  he  entered  so  effectually  as  to  lay  the 
foundation  of  a  church  there,  6,  7.  (3.)  That  he  would 
have  remained  longer  there  but  for  his  uneasiness  at  the 
non-arrival  of  Titus,  whom  he  had  despatched  to  Corinth 
to  finish  the  collection  for  the  poor  saints  at  Jerusalem  (1 
Corinthians  16.  1,  2;  2  Corinthians  8.  6),  but  still  more,  that 
he  might  bring  him  word  what  effect  his  first  Epistle  to 
that  Church  had  produced.  (He  had  probably  arranged 
that  they  should  meet  at  Troas.)  (4.)  That  in  this  state 
of  mind,  afraid  of  something  wrong,  he  "took  leave"  of 
the  brethren  at  Troas,  and  went  from  thence  into  Mace- 
donia. It  was,  no  doubt,  the  city  of  Philippi  that  he 
came  to  (landing  at  Nicopolis,  its  seaport,  see  on  ch.  16. 11, 
12),  as  appeai-s  by  comparing  2  Corinthians  II.  9,  where 
"Macedonia"  is  named,  with  Philippians  4.  15,  where  it 
appears  that  Philippi  is  meant.  Here  he  found  the  breth- 
ren, whom  he  had  left  on  his  former  visit  in  circumstances 
of  such  deep  interest,  a  consolidated  and  thriving  Church, 
generous  .and  warmly  attached  to  their  father  in  Christ; 
under  the  superintendence,  probably,  of  our  historian, 
"the  beloved  physician"  (see  on  oli.  16.  40i.  All  that  is 
said  by  our  historian  of  this  Macedonian  visit  is  that  "he 
went  over  those  parts  and  gave  them  much  exhortation." 
(5.)  Titus  not  having  reached  Philippi  as  soon  as  the  apos- 
tle, "his  fiesh  had  no  rest,  but  he  was  troubled  on  every 
side:  without  were  fightings,  witliiu  were  fears"  (2  Co- 
rinthians 7.  5).  (0.)  At  length  Titus  arrived,  to  the  joy  of  the 
apostle,  the  bearer  of  better  tidings  from  Corinth  than 
he  had  dared  to  expect  (2  Corinthians  7.6,  7,  13),  but  cheq- 
uered by  painful  intelligence  of  the  efforts  of  a  hostile 
party  to  undermine  his  apostolic  reputation  there  (2  C^ 
rinthians).  (7.)  Under  the  mi.xed  feelings  which  this  pro- 
duced, he  wrote— from  Macedonia,  and  probably  Philippi  • 
—his  Second  Epistle  to  the  Corinthians  (see  Intro- 
duction to  2  Corinthians);  despatching  Titus  with  it,  and 
along  with  him  two  otlier  unnamed  deputies,  expressly 
chosen  to  take  up  and  bring  their  collection  for  tlie  poor 
saints  at  Jerusalem,  and  to  whom  he  bears  the  beautiful 
testimony,  that  they  were  "the  glory  of  Christ"  (2  Co- 

207 


Paul  Goeth  to  Macedonia. 


ACTS  XX. 


On  his  way  to  Jerusalem,  he  Reaches  MileluB. 


rinihiaiis  8. 22, 23).  (8.)  It  must  have  been  at  this  time  that 
he  penetrated  as  far  as  to  the  confines  of  "  lUyricum,"  ly- 
ing along  the  shores  of  the  Adriatic  (Romans  15. 19).    He 
would  naturally  wisli  that  his  second  Letter  to  the  Co- 
rinthians should  have  some  time  to  produce  its  proper 
eflect  ere  he  revisited  them,  and  this  would  appear  a  con- 
venient opportunity  for  a  north-western  circuit,  which 
would  enable  him  to  pay  a  passing  visit  to  tlic  churches 
at  Thessalonica  and  Berea,  though  of  this  we  have  no 
record.     On   his  way  southward    to   Greece,  he  would 
preacli  the  Gospel  in  the  intermediate  regions  of  Epirus, 
Thessaly  and  Boeotia(see  Romans  15. 19),  though  of  this  we 
have  no  record,    ixe  caine  into  Greece— or  Acliaia,  in  pur- 
suance of  the  second  part  of  his  plan,  cli.  19.  21.    3.  And. 
tlicre  abode  tliree  inontlis — Though  the  province  only  is 
here  mentioned,  it  is  the  city  of  Cokintu  that  is  meant, 
as  the  province  of  "Macedonia,"  r.  1,  meant  the  city  of 
Philippi.   Some  rough  work  he  anticipated  on  his  arrival 
at  Corinth  (2  Corinthians  10. 1-8, 11 ;  13. 1-10),  though  he  had 
reason  to  expect  satisfaction  on  the  whole;  and  as  we 
know  there  were  other  churches  in  Achaia  besides  that 
at  Corintli  (2  Corinthians  1. 1;  11. 10),  he  would  have  time 
enough  to  pay  them  all  a  brief  visit  during  the  {.hree 
months  of  his  stay  there.    This  period  was  rendered  fur- 
ther memorable  by  the  despatch  of  the  Epistlk  to  tub 
RoMAxs,  written  during  his  stay  at  Corinth,  and  sent  by 
"  Phoebe,  a  servantC deaconess')of  the  Church  at  Cenchrea" 
(see  on  cli.  18.  3),  a  lady  apparently  of  some  standing  and 
substance,  who  was  going  tliither  on  private  business. 
(See  on  Romans  16. 1  and  Introduction  to  Epistles  to  Ro- 
mans.)   And  fvlien  tlie  Je^vs  laid  wait  for  Iiiin,  as  lie 
was  about  to  sail  into  Syria— He  had  intended  to  em- 
bark, proljably  at  Cenchrea,  the  eastern  harbour  of  tlie 
city,  for  Palestine,  on  his  route  to  Jerusalem,  the  third 
part  of  his  plan,  ch.  19.  21.    But  having  detected  some  con- 
spiracy against  his  life  by  his  bitter  Jewisli  enemies  (as  at 
Damascus,  ch.  9.  22-25,  and  Jerusalem,  ch.  9.  29,  30),  he 
changed  his  plan,  and  determined  "to  return"  as  he  had 
come,  "  througli  Macedonia."    As  he  was  never  more  to 
return  to  Corinth,  so  this  route  would  bring  him,  for  the 
last  time,  face  to  face  with  tlie  attaclied  disciples  oi  Berea, 
Thessalonica  and  Philippi.    4,  5.  there  accompanied  Iiiin 
into  (the  province  of)  Asia,  Sopliter  of  Berea — The  true 
reading,  beyond  doubt,  is,  'Sopater  [tlie  son]  of  Pyrrlms 
of  Berea.'    Some  think  this  mention  of  his  father  was  to 
distinguisli  him  from  Sosipater  (the  same  name  in  fuller 
form),  mentioned  Romans  16.  21.    But  that  they  were  the 
same  pei'son  seems  more  probable,    of  tlie  TJiessalo- 
nians,  Aristarclius — See  on  ch.  19.  29.    and  Sccundiis — 
of  whom  nothing  else  is  known.   Gains  of  Derbc— Though 
the  Gains  of  ch.  19. 29  is  said  to  be  of  "Macedonia,"  and 
this  one  "of  Derbe,"  there  is  no  sufficient  reason  for  sup- 
posing them  diflferent  persons;  on  the  contrary,  Romans 
16.23,  cf.  with  3  John  1,  where  there  is  hardly  any  reason 
to  doubt  that  the  same  Gains  is  addressed,  seems  to  sliow 
that  though  he  spent  an  important  part  of  his  Cliristian 
life  away  from  his  native  Derbe,  he  had  latterly  retired  to 
some  place  not  very  far  from  it.    and  Tiinotliens— not 
probably  of  Derbe,  as  one  might  suppose  from  this  verse, 
but  of  Lystra  (see  on  ch.  10. 1);  both  being  so  associated  in 
his  early  connection  with  the  apostle  that  tlie  mention 
of  the  one  in  the  previous  clause  would  recall  the  other 
on  the  mention  of  his  name,    and  of  Asia,  Tycliicns  and 
Tropliimus— The  latter  was  an  Ephesian,  and  probably 
the  former.  They  seem  to  have  put  themselves,  from  tliis 
time  forward,  at  the  apostle's  disposal,  and  to  the  very 
last  been  a  great  comfort  to  him.    (Ephesians  C.  21. 22 ;  Co- 
lossians  4.7,  8;  ch.  21.29;  2  Timotliy  4.12,  20.)    From  the 
mention  of  the  places  to  wliich  each  of  these  companions 
belonged,  and  still  more  the  order  in  which  tliey  occur, 
we  are  left  to  conclude  that  they  were  deputies  from  their 
respective  churches,  charged  with  taking  up  and  bring- 
ing on  the  collection  for  the  poor  saints  at  Jerusalem, 
first   at   Berea,  next  at  Thessalonica,  then  at  Philippi 
[Hows],  where  we  gather  that  our  historian  himself  rejoined 
theparty  (from  the  resumption  at  v.  5  of  the  "we,"  dropped 
at  ch.  16. 17),  by  whom  the  Philippian  collection  would 
naturally  be  brought  on.    5,  6.  Tiiese  f;olng  before— per- 
208 


haps  to  announce  and  prepare  for  the  apostle's  coming. 
tarried  for  «s  at  Troas.  And  we  sailed  .  .  .  from  Phil- 
ippi after  tlie  days  of  unleavened  bread — (i.  e.,  the  Pass- 
over). This,  compared  with  1  Corinthians  16.  8,  shows  that 
the  three  months  spent  at  Corinth  (v.  3)  were  the  winter 
months,  came  to  Troas— for  the  third  and  last  time. 
(See  on  ch.  16.  8,  and  on  v.  1.)  In  five  days— As  it  might 
have  been  done  In  two  days,  the  wind  must  have  been 
adverse.  The  vivid  style  of  one  now  present  Avill  be  here 
again  observed,  wliere  we  abode  seven  days — i.  p.,  ar- 
riving on  a  Monday,  they  stayed  over  the  Jewish  sabbath 
and  the  Lord's  Day  following;  occupying  himself,  doubt- 
less, in  refreshing  and  strengthening  fellowship  witli  the 
brethren  during  tlie  interval.  7.  upon  tlic  first  day  of 
tlie  week,  wlien  tlie  disciples  came  togctiicr  —  This, 
compared  witli  1  Corintliians  16. 2,  and  other  similar  allu- 
sions, plainly  indicates  that  the  Christian  observance  of 
the  day  afterwards  distinctly  called  "the  Lord's  Day," 
was  already  a  fixed  practice  of  the  churches.  Pan! 
preached— ('discoursed').  The  tense  implies  continued 
action— 'kept  discoursing.'  8.  tliere -ivere  mauy  liglita 
in  tlie  upper  cbamber— not  a  mere  piece  of  graphic  de- 
tail by  an  eye-witness  [Hackett,  Hows],  but  mentioned, 
probably,  as  increasing  the  heat  and  contributing  to 
drowsiness  [Webster  and  Wilkinson],  as  the  next 
clause  seems  to  show.  9.  in  a  ('the')  %viiido^v — or  win- 
dow-seat, or  recess,  fell  down  from  tlie  tliirii  loft 
('  story')  and -was  taken  up  dead — 'The  window  projected 
(according  to  the  side  of  the  room  where  it  was  situated) 
either  over  the  street  or  over  the  interior  court;  so  that 
in  either  case  he  fell  on  the  hard  earth  or  pavement  be- 
low.' 10-1;3.  Paul  .  .  .  fell  on  lilm— like  Elisha,  2  Kings 
4.  31.  liis  life  is  in  liim— now  restored;  cf.  Mark  5.  39. 
broken  bread  and  eaten — with  what  a  mixture  of  awe 
and  joy  after  sucli  an  occurrence  !  and  eaten— denoting 
a  common  repast,  as  distinguished  from  the  breaking  of 
the  cueharistic  bread,  and  talked  a  long  ■wliile,  even 
tin  break  of  day.  How  lifelike  this  record  of  dear 
Cliristian  fellowship,  as  free  and  gladsome  as  it  was  sol- 
emn !    (See  Ecclesiastes  9. 7.) 

13-38.     Continuing  his   route    to  Jerusalem:,   he 
EEAcnss   Miletus,  whence   he  sends   for  the   el- 

DER.S  OP  EpHESUS- His    FAREWELL    ADDRESS    TO    THEM. 

13,  14:.  ^vc  .  .  .  sailed  (from  Troas)  unto  Asaos ;  tliere 
to  take  in  Paul :  for  so  liad  lie  appointed,  minding; 

lilmself  to  go  afoot — '  to  go  by  land.'  (See  on  Mark  6. 
33.)  In  sailing  southward  from  Troas  to  Assos,  one  has  to 
round  Cape  Lectum,  and  keeping  due  east  to  run  along 
tlie  northern  shore  of  the  Gulf  of  Adramyttium,  on 
which  it  lies.  Tliis  is  a  sail  of  nearly  forty  miles ;  where- 
as by  land,  cutting  right  across,  in  a  south-easterly  di- 
rection, from  sea  to  sea,  by  that  excellent  Roman  road 
which  then  existed,  the  distance  was  scarcely  more  than 
half.  Tlie  one  way  Paul  wished  his  companions  to  take, 
wliile  he  himself,  longing  perhaps  to  enjoy  a  period  of 
solitude,  took  the  otlier,  joining  the  ship,  by  appoint- 
ment, at  Assos.  came  to  Mltylene — the  capital  of  tlie 
beautiful  and  classical  island  of  Lesbos,  which  lies  oppo- 
site tlie  eastern  shore  of  theiEgeanSea,  about  thirty  miles 
south  of  Assos;  in  whose  harbour  they  seem  to  have  lain 
for  tlie  niglit.  15,  16.  came  t!ie  next  day  over  against 
Cliios— now  Seio:  one  of  the  most  beautiful  of  those 
islands  between  which  and  the  coast  the  sail  is  so  charm- 
ing. They  appear  not  to  have  touched  at  it.  next  day 
■we  arrived  ('touched'  or  'put  in')  at  Sanios— another 
island  coming  quite  close  to  the  mainland,  and  about  as 
far  soutli  of  Chios  as  it  is  south  of  Lesbos,  tarried  (for 
the  niglit)  at  Trogylllum— an  anchorage  on  the  project-> 
ing  mainland,  not  more  tlian  a  mile  from  the  southern 
extreniity  of  the  island  of  Samos.  next  day  we  came  to 
Miletus— on  tlie  mainland ;  the  ancient  capital  of  Ionia, 
near  the  mouth  of  the  Meander.  For  Paul  bad  deter- 
mined to  sail  by  (or  'sail  past ')  EpHesus— He  was  right 
opposite  to  it  when  approacliing  Chios,  because  lie  wo«ld 
not  spend  time  In  Asia  (the  Asian  province  of  which 
Epliesus  was  tlie  cliief  city);  for  lie  basted.  If ...  pos- 
sible ...  to  be  at  Jerusalem  the  day  of  Pentecost — as  a 
suitable  season  for  giving  in  the  great  collection  from  all 


-k'  <  ?'-^i'"i«'..~-  ." 


1       •  '9- 


ruuPs  Address  to  the  Elders  of  Ephesus. 


ACTS  XX. 


He  Commits  to  them  the  Care  of  GocVs  Flock. 


the  western  churches,  for  keeping  the  feast,  and  clearing 
his  apostolic  position  witli  the  Church,  tlien  represented  in 
large  number  at  Jerusalem.  The  words  imply  that  there 
was  considerable  ground  to  doubt  if  lie  would  attain  this 
object— for  more  than  three  of  the  seven  weeks  from  Pass- 
over to  Pentecost  had  already  expired— and  they  are  in- 
serted evidently  to  explain  why  lie  did  not  once  more 
visit  Ephesus.  17.  from  Miletus  lie  sent  to  lilpliesus, 
anil  called  the  elders  of  the  cUurcli — As  he  was  now 
some  forty  miles  south  of  Ephesus,  we  might  tliinlc  tliat 
more  time  would  be  lost  by  sending  thus  far  for  the  elders 
to  come  to  him,  than  by  going  at  once  t^)  Ephesus  itself, 
when  so  near  it.  But  if  unfavourable  winds  and  stormy 
weather  had  overtaken  them,  liis  object  could  not  liave 
been  attained,  and  perhaps  he  was  unwilling  to  run  the 
risk  of  detention  at  Ephesus  by  the  state  of  tlie  Cliurcli 
and  other  causes.  Those  here  called  "ciders"  or  "pres- 
byters," are  in  v.  28  called  "bishops."  (See  note  there.) 
The  Identity  of  presbyters  and  bishops  in  tlie  New  Testa- 
ment is  beyond  all  reasonable  dispute.  18.  Ye  knotv 
.  .  .  after  tvhat  manner  I  have  been  >vltU  you  at  all 
iieasons,  &c.— For  the  Christian  integrity  and  fldelity  of 
his  whole  official  intercourse  with  them  lie  appeals  to 
themselves.  19.  Serving  the  Lord  (Jesus)  witU  all  liii- 
niility  ,  .  .  and  many  tears  and  temptations — Self-ex- 
altation was  unknown  to  him,  and  ease  of  mind:  He 
"sowed  in  tears,"  from  anxieties  Ijoth  on  account  of  tlie 
converts  for  whom  he  "travailed  in  birth,"  and  of  tlie 
Jews,  wliose  bitter  hostility  was  perpetually  plotting 
against  him,  interrupting  his  work  and  endangering  his 
life.  ao.  kept  back— timidly  withheld  from  fear  of  con- 
sequences, nothing  that  was  profitable — ed  i  flea  ti  on  di- 
recting  all.  bave  taugbt  you  publicly,  and  from  House 
to  house- Did  an  apostle,  whose  functions  were  of  so  wide 
a  range,  not  feel  satisfied  \}iiho\it  private  as  well  as  public 
ministrations?  How  then  must  pastors  feel?  [Bengel.] 
31.  testifying  botUto  Je'^vs  aiid  Greeks  (labouring  under 
a  common  malady,  and  recoverable  onlj'  by  a  common 
treatment)  repentance  toivard  God  and  faitli  towards 
our  Lord  Jesus  Christ— See  on  ch,  5.  31.  Repentance,  as 
distinguished  tvova.  faith,  is  that  state  of  the  "honest  and 
good  lieart"  which  arises  from  a  discovery  of  one's  con- 
trariety to  the  rigliteous  demands  of  the  Divine  law.  Tliis 
is  said  to  be  "totuards  God,"  because  seeing  Him  to  be  tlie 
party  dishonoured  by  sin.  It  feels  all  its  acknowledgments 
and  compunctions  to  be  properly  due  to  Him,  as  the  great 
Lawgiver,  and  directs  them  to  Him  accordingly;  con- 
demning, humbling  itself,  and  grieving  before  Him,  look- 
ing also  to  Him  as  its  only  Hope  of  deliverance.  Faith 
is  said  to  he"  towards  our  Lord  Jesus  Christ,"  because  in  tliat 
frame  of  mind  Just  described  it  eagerly  credits  the  testi- 
mony of  relief  divinely  provided  in  Christ,  gladly  em- 
braces the  overtures  of  reconciliation  in  Him,  and  directs 
all  its  expectations  of  salvation,  from  its  first  stage  to  its 
last,  to  Him  as  tlie  one  appointed  Medium  of  all  grace 
from  God  to  a  sinful  world.  Thus  we  have  here  a  brief 
summary  of  all  Gospel  preaching.  And  it  is  easy  to  see 
wlij' repentance  is  here  put  before  faitii;  for  tlie  former 
must  of  necessity  precede  the  latter.  There  is  a  i-epentance 
subsequent  to  faith,  tlie  fruit  of  felt  pardon  and  restora- 
tion. It  was  this  which  drew  the  tears  with  which  tlie 
Saviour's  feet  were  once  so  copiously  moistened.  (Luke 
7.  37,  as,  47;  and  cf.  Ezeklel  16.  C3.)  But  that  Is  not  the  light 
in  wliicli  it  is  here  presented,  ^.i,  33.  And  now,  behold, 
I  ("  I  "  Is  emphatic  here)  bound  In  the  Spirit— cf.  ch.  19. 
21.  This  internal  pressure,  unattended  with  any  know- 
ledge of  "what  was  to  befall  him  there,"  was  the  result 
of  that  hinher  guidance  which  shaped  all  ills  movements. 
Save  that  the  Holy  Ghost  witnesseth  in  every  city,  <iic. 
—by  prophetic  utterances  from  city  to  city,  as  ch.  11.  •!; 
21.  10,  11.  Analogous  premonitions  of  coming  events  are 
not  unknown  to  the  general  method  of  God's  providence. 
Tiiey  would  tend  to  season  the  apostle's  spirit,  a*.  But 
none  of  tiiese  things  move  me,  neither,  &c.— In  tills  no- 
ble expression  of  absolute  dedication  to  the  service  of 
Christ  and  preparedness  for  the  worst  that  could  befall 
him  In  such  a  wiuse,  note  (1)  his  jealousy  for  the  peculiar 
chanicter  of  his  mission,  as  immediately  from  Christ  Him- 
61 


self,  on  which  all  the  charges  against  him  turned;  (2)  the 
Burden  of  that  Gospel  which  he  preached— Gkace;  it  wan 
"the  Gospel  of  the  Grace  of  God."  25-3T.  I  know  that 
ye  all  .  ,  .  sliall  see  my  face  no  more— not  an  inspired 
prediction  of  wliat  was  certainly  to  be,  but  what  the  apos- 
tle, in  ills  peculiar  circumstances,  fully  expected. 
Whether,  therefore,  he  ever  did  see  them  again,  is  a  ques- 
tion to  be  decided  purely  on  its  own  evidence.  I  am  pure 
from  the  blood  of  all  men— (Ch.  18.  G;  and  cf.  1  Samuel  12. 
3,  5;  Ezekiel  3.  17-21;  33.  8,  9.)  For  I  have  not  shunned 
to  declare  all  the  counsel  of  God— God's  way  of  Salva- 
tion, and  His  kingdom  of  souls  saved  by  His  Son  Jesus 
Christ.  See  Luke  7.  30.  38.  Take  heed  .  .  .  unto  your- 
selves—Cf.  1  Timothy  3.  2-7 ;  4.  16  ;  6.  11.  and  to  the  flock 
— Cf.  Hebrews  13.  17.  Observe  liere  how  i\\&  personal  is  put 
before  the  pastoral  care,  over  .  .  .  which  the  Holy 
Ghost  hath  made  you— Cf.  John  20.22,23;  Ephesians  4. 
8,11,12;  Revelations  3.  1.  (Ch.  14.  23  shows  that  the  apos- 
tle did  not  mean  to  exclude  human  ordination.)  overseem 
— or,  as  the  same  word  is  everywhere  else  rendered  in  our 
version, '  bishops.'  '  Tlie  English  Version  has  hardly  dealt 
fair  in  tills  case  with  tlie  sacred  text,  in  rendering  tlie 
word  "overseers,"  whereas  it  ouglit  here,  as  in  all  other 
places,  to  have  been  'bishops,'  in  order  that  the  fact  of 
elders  and  bishops  having  been  originally  and  apostoli- 
cally  synonymous,  might  be  apparent  to  the  ordinary  En- 
glisli  reader,  whicli  now  it  is  not.'  [Alfokd.]  The  distinc- 
tion between  these  offices  cannot  be  certainly  traced  till 
the  second  century,  nor  was  it  established  till  late  in  that 
century,  to  feed  the  Cliurcli  of  God— or,  '  the  Church  of 
the  Lord.'  Which  of  these  two  readings  of  the  text  is  the 
true  one,  is  a  question  which  has  divided  the  best  critics. 
The  evidence  of  MSS.  preponderates  in  favour  of  'thk 
Lokd;'  somcof  the  most  ancient  Versions,  thougli  not  all, 
so  read ;  and  Athanasius,  the  great  champion  of  the  su- 
preme Divinity  of  Christ  early  in  the  fourth  century,  says 
the  expression  '  Church  of  God  '  is  unknown  to  the  Scrip- 
tures. Which  reading,  then,  does  the  internal  evidence  fa- 
vour? As  'Church  of  God '  occurs  nine  times  elsewh'jre  in 
Paul's  writings,  and  'Church  of  the  Lord'  nowhere,  the 
probability,  it  is  said,  is,  that  he  used  his  wonted  phraseol- 
ogy here  also.  But  if  he  did,  ills  extremely  difficult  to  see 
how  so  many  early  transcribers  should  have  altered  it  into 
the  quite  unusual  phrase, '  Chui-ch  of  the  Lord  ;'  whereas,  if 
tlieapdstle  did  use  this  latter  expression,  and  the  histo- 
rian wrote  it  so  accordingly,  it  is  easy  to  see  how  tran- 
scribers might,  from  being  so  accustoned  to  the  usual 
phrase,  write  it  'Church  of  God.'  On  the  whole,  there- 
fore, we  accept  the  second  reading  as  most  probably  the 
true  one.  But  see  what  follows,  which  he  hath  pur- 
chasetl  ('made  his  own,'  'acquired')  with  his  o%vn  blood 
—'His  own'  is  emphatic:  q.  d.,  'That  glorified  Lord  who 
from  the  right  hand  of  power  in  the  heavens  is  gathering 
and  ruling  the  Church,  and  by  His  Spirit,  through  human 
agency,  hath  set  you  over  it,  cannot  be  indifferent  to  its 
welfare  in  your  hands,  seeing  He  liatli  given  for  it  His 
own  most  precious  blood,  thus  making  it  His  own  by  tlie 
dearest  of  all  ties.'  The  transcendent  sacredness  of  the 
Church  of  Christ  is  thus  made  to  rest  on  the  Dignity  of 
its  Lord  and  the  consequent  preciousness  of  that  blood 
which  He  shed  for  it.  And  as  the  sacrificial  atoning  cbit- 
racter  of  Christ's  d«itn  is  here  plainly  expressed,  so  His 
supreme  dignity  is  implied  as  clearly  by  the  second  read- 
ing as  it  is  expressed  by  the  first.  What  a  motive  to  pas- 
toral  fidelity  is  here  furnished  !  39,  30.  after  my  depart- 
ure  shall  grievous  'evolves  enter  in  am^ng  you — Two 
classes  of  coming  enemies  are  here  announced,  the  one 
more  external  to  themselves,  the  other  bred  in  the  bosom 
of  tlieir  own  community;  both  were  to  be  teachers,  but 
the  one,  "grievous  wolves,"  not  sparing,  i.e.,  making  a 
prey  of  tlie  flock;  the  other,  simply  sectarian  "pervei-t- 
ers"  of  tlie  truth,  witli  the  view  of  drawing  a  party  after 
them.  Perhaps  the  one  pointed  to  that  subtle  i)oison  of 
Oriental  Gnosticism  whicli  we  know  to  have  very  early 
infected  the  Asiatic  churches;  the  other  to  such  Judaizing 
tendencies  as  we  know  to  have  troubled  nearly  all  the 
early  churches.  See  the  Epistles  to  the  Ephesians,  Colos- 
tiana,  and  Timothy,  also  those  to  the  seven  churches  of 

209 


P>itU  Journey eth  to  Jerusalem, 


ACTS  XXI. 


where  he  Addreaseth  the  Eldert. 


Asia  (chs.  2.  and  3).  But  watchfulness  against  ull  that 
tends  to  injure  and  corrupt  the  Church  is  the  duty  of  its 
pastors  in  every  age.  31.  by  the  space  of  three  years- 
speaking  in  round  numbers;  for  it  was  nearer  three  than 
two  years.  I  ceased  not  to  -warii  every  one  uight  and 
day  with  tears— What  an  appeal  to  be  able  to  malte ! 
'And  if  this  was  an  apostle's  part,  how  much  more  a 
pastor's!'  [Bengel.]  3^35.  I  commend  yon  to  God — 
tlie  almighty  Conservator  of  His  people,  and  to  the 
vrord  of  his  grace— that  message  of  His  pure  grace  {v. 
2t)  by  tlie  faith  of  which  He  keeps  us  (1  Peter  1. 5).  which 
(i.  e.,  Grod)  Is  ahle  to  build  you  up,  and  to  give  you  an 
inheritance,  Ac,— Observe  how  Salvation— not  only  in  its 
initial  stages  of  pardon  and  regeneration,  but  in  all  its  sub- 
aequent  stages  of  "  up-building,"  even  to  Its  consummation 
in  the  final  inheritance— is  here  ascribed  to  the  "ability" 
of  God  to  bestow  it,  as  in  Romans  16.  25;  Ephesians  3.  20; 
particularly  Jude  24 ;  and  cf.  2  Timothy  1.  12,  wliere  the 
same  thing  is  asaibed  to  Christ,  among  all  them  ivltich 
are  sanctified— Sanctiflcation  is  here  viewed  as  the  final 
character  and  condition  of  the  heirs  of  glory,  regarded  as 
one  saved  company,  these  bonds— doubtless  holding 
them  up,  as  before  Agrippa  in  chains,  ch.  20.20.  have 
ministered  unto  nty  necessities,  and  to  tlicm  that  -»vere 
-with  me— See  ch.  18.  3;  and  1  Corinthians  4.  12;  9.  6,  writ- 
ten from  Ephesus  ;  also  1  Thessalonians  2.  9.  that  so  la- 
bouring (as  I  have  done,  for  others,  as  well  as  myself) 
ye  ouglit  to  support  the  wreak,  and  to  remember  the 
wrords  of  tlie  Lord  Jesus,  ho»v  he  ('  how  Himself)  said, 
It  is  more  blessed  to  give  than  to  receive,  <&c. — This  gold- 
en saying,  snatched  I'rom  oblivion,  and  here  abided  to 
the  Church's  abiding  treasures,  is  apt  to  beget  the  wish 
that  more  of  what  issued  from  those  Lips  whieli  "dropped 
as  an  honeycom.b,"  had  been  preserved  to  us.  But  see  on 
John  21.  25.  36-38.  he  kneeled  do^vn  and  prayed  with 
them  all,  Ac- Nothing  can  be  more  touching  than  these 
three  concluding  verses,  leaving  an  indelible  impression 
of  rare  ministerial  fidelity  and  aflfection  on  the  apostle's 
part,  and  of  warm  admiration  and  attachment  on  the  part 
of  these  Ephesian  presbyters.  Would  to  God  that  such 
scenes  were  more  frequent  in  the  Church ! 


CHAPTER   XXI. 

Ver.  1-16.  Sailing  from  Ephesus,  they  land  at 
Tyke,  and  thence  sailing  to  Ptolemais,  they  pro- 
ceed BY  LAND  TO  C^SAREA  AND  JERUSALEM.  1.  AVe 
■»vere  gotten  ('  torn')  from  them — expressing  the  diffi- 
culty and  ptin  of  the  parting,  with  a  straight  course — 
running  before  the  wind,  as  ch.  16.  11.  unto  Coos  ('Cos') 
—an  island  due  south  from  Miletus,  which  they  would 
reach  in  about  six  hours,  and  coming  close  to  the  main- 
land, the  day  foUo-wIng  unto  Rliodes — anotlier  island, 
some  fifty  miles  to  the  south-east,  of  brilliant  classic 
memory  and  beauty,  thence  unto  Patara- a  town  on 
the  magnificent  mainland  of  Lycia,  almost  due  east  from 
Rhodes.  It  was  the  seat  of  a  celebrated  oracle  of  Apollo. 
it.  And  finding  a  ship  (their  former  one  going  no  farther, 
probably)  to  Phoenicia- See  on  ch.  11. 19.  went  abroad — 
One  would  almost  think  this  extracted  from  a  journal  of 
the  voyage,  so  graphic  are  its  details.  3.  -when  we  .  .  . 
discovered  ('sighted,'  as  the  phrase  is)  Cyprus,  -we  left  it 
on  the  left  hand— t.  e.,  steered  south-east  of  it,  leaving  it 
on  the  north-west,  sailed  Into  ('  unto')  Syria,  and  landed 
atTyrc— the  celebrated  seat  of  maritime  commerce  lor 
East  and  West.  It  might  be  reached  from  Patara  in  about 
two  days,  there  the  ship  was  to  unlade  her  burden — 
which  gave  the  apostle  time  for  what  follows.  4-G.  find- 
ing disciples  ('finding  out  the  disciples')— implying  some 
search.  They  would  expect  such,  from  what  is  recorded, 
ell.  11. 19.  Perhaps  they  were  not  many;  yet  there  were 
gifted  ones  among  them,  who  said  to  Paul  .  .  .  that 
he  shoiUd  not  go  to  Jerusalem— See  on  ch.  20.  23;  also 
on  V.  11-14.  they  all  brougitt  us  on  our  way  with 
-wrives  and  cliildren  .  .  .  and  we  kneeled  down  on 
the  shore  and  prayed,  &c.— See  on  ch.  20.  36-3S.  Observe 
here  that  the  children  of  these  Tyrian  disciples  not  only 
210 


were  taken  along  with  their  parents,  but  must  have 
joined  in  this  act  of  solemn  worship.  See  on  Ephesians 
6.  1.  7.  when  we  had  finislied  our  course  ('  completing 
the  voyage')  from  Tyre,  -*ve  came  (which  they  would  do 
the  same  day)  to  Ptolemais— anciently  called  Accho 
(Judges  1.  31),  now  St.  Jean  d'Acre,  or  Acre,  and  saluted 
the  bretltren,  and  abode,  Ac. — disciples  gathered  proba- 
bly as  at  Tyre,  on  the  occasion  mentioned  ch.  11.  19.  8- 
10.  next  day  w^e  [that  were  of  Paul's  company]  departed 
— (The  words  in  brackets  are  omitted  in  the  best  MSS. 
They  were  probably  added  as  the  connecting  words  at  the 
head  of  some  church  lessons.)  and  came  to  Ceesarea— a 
run  along  the  coast,  southward,  of  some  thirty  miles. 
Philip  tlie  evangelist  —  a  term  answering  apparently 
very  much  to  our  missionari/  [Hows],  by  whose  ministry 
such  joy  had  been  dilTused  over  Samaria,  and  the  Ethio- 
pian eunuch  had  been  baptized,  ch.  8.  tone  of  tl»e  seven 
(deacons) — who  had  "  purchased  to  himself  a  good  degree" 
(1  Timothy  3.  13).  He  and  Paul  now  meet  for  tlie  first 
time,  some  twenty-five  years  after  that  time,  the  same 
man  liad  four  daughters  .  .  .  which  did  prophesy — 
fulfilling  Joel  2.  28  (see  ch.  2. 18).  This  is  mentioned,  it 
would  seem,  merely  as  a  high  distinction  divinely  con- 
ferred on  so  devoted  a  servant  of  the  Lord  Jesus,  and 
probably  indicates  the  high  tone  of  religion  in  his  family. 
tarried  there  niany  ('a  good  many')  days  —  Finding 
himself  in  good  time  for  Pentecost  at  Jerusalem,  he 
would  feel  it  a  refreshing  thing  to  his  spirit  to  hold  Chris- 
tian communion  for  a  few  days  with  such  a  family,  tliere 
came  down  from  Judea  (the  news  of  Paul's  arrival 
having  spread)  a  certain  prophet  .  .  .  Agabus— no  doubt 
the  same  as  in  ch.  11.  28.  11-14.  So  shall  the  Jews  bind 
the  man  tliat  owneth  this  girdle,  &c. — For  though  the 
Romans  did  it,  it  was  at  the  Jews'  instigation,  v.  33;  ch. 
28. 17.  Such  dramatic  methods  of  announcing  Important 
future  events  would  bring  the  old  prophets  to  remem- 
brance. (Cf.  Isaiah  20.  2,  &c. ;  Jeremiah  13. 1,  and  Ezekiel 
5. 1,  &c.)  This  prediction  and  that  at  Tyre  (v.  4)  were  in- 
tended, not  to  prohibit  him  from  going,  but  to  put  his 
courage  to  the  test  and  when  he  stood  the  test,  to  deepen 
and  mature  it.  we  and  they  at  tliat  place  (the  Csesarean 
Christians)  besought  him  (even  with  tears,  v.  13)  not  to 
go  to  Jerusalem.  Then  Paul  ans'wered,  "Wliat  mean  ye 
to  weep  and  to  break  mine  lieart,  &c. — Beautiful  union 
of  manly  resoluteness  and  womanly  tenderness,  alike  re- 
moved from  mawkishness  and  stoicism  !  I  am  ready 
not  to  l>e  bound  only— g.  d.,  '  It  tliat  is  all,  let  it  come.' 
but  to  die,  etc.— It  was  well  he  could  add  this,  for  he  had 
that  also  to  do.  15,  16.  we  took  up  our  carriages  ('our 
baggage'),  and  -went  up  to  Jerusalem— for  the  fifth  time 
after  his  conversion,  thus  concluding  fiis  third  mission- 
ary  tour,  which  proved  his  last,  so  far  as  recorded;  for 
though  he  accomplished  the  fourth  and  last  part  of  the 
missionary  plan  sketched  out,  ch.  19.  21— "After  I  have 
been  at  Jerusalem,  I  must  also  see  Rome"— it  was  as  "a 
prisoner  of  Jesus  Christ."  ■»vent  -with  us  .  .  .  and 
brought -with  them  (rather,  'brought  us  to')  one  Mna- 
son  of  Cyprus,  an  old  disciple,  &c.— not  an  aged  disciple, 
but  probably 'a  disciple  of  old  standing,'  perhaps  one  of 
the  3000  converted  on  the  day  of  Pentecost,  or,  more  likely 
still,  drawn  to  the  Saviour  Himself  during  His  lifetime. 
He  had  come,  probably,  with  the  other  Cj'prians  (ch.  11. 
20),  to  Antioch,  "preaching  the  Lord  Jesus  unto  the  Gre- 
cians," and  now  he  appears  settled  at  Jerusalem. 

17-40.  Paul  reports  the  events  of  his  Third  Mis- 
sionary Journey— In  the  temple,  purifying  him- 
self FROM  a  Jewish  vow,  he  is  seized  by  a  mob  and 
beaten  to  the  danger  of  his  life — The  uproar  be- 
coming UNIVERSAL,  THE  ROMAN  COMMANDANT  HAS  HIM 
brought  IN  CHAINS  TO  THE  FORTRESS,  FROM  THE  STAISS 
OF  WHICH  HE  IS    PERMITTED    TO  ADDRESS    THE    PEOPLE. 

The  apostle  was  full  of  anxiety  about  this  visit  to  Jerusa- 
lem, from  the  numerous  prophetic  intimations  of  danger 
awaiting  him,  and  having  reason  to  expect  the  presence 
at  this  feast  of  the  very  parties  from  whose  virulent  rage 
he  had  once  and  again  narrowly  escaped  with  his  life. 
Hence  we  find  him  asking  the  Roman  Christians  to  wres- 
tle with  him  in  praj'er,  "for  the  Lord  Jesus  Christ's  sake, 


Paul  Assaulted  in  the  Temple, 


ACTS  XXII. 


Hk  Defence  from  the  Stairs  of  the  Fortreu. 


lind  for  the  love  of  the  Spirit,  that  he  anight  be  delivered 
from  them  thai  believed  not  in  Juden,"  as  well  as  "that  his 
Bervice  which  he  had  for  Jerusalem  (the  great  collection 
for  tlie  poor  saints  there)  miglit  be  accepted  of  the  saints," 
Romans  15.  30,  31.  17-19.  the  bretlireii  recclvert  us 
gladly — the  disciples  generally,  as  distinguished  from 
the  official  reception  recorded  in  v.  IS.  Paul  -vveut  in 
lirtth  U8  unto  James ;  and  all  tlie  elders  ^ivere  present 
—to  "report  himself"  formally  to  the  acknowledged 
head  of  the  Church  at  Jerusalem,  and  his  associates  in 
office.  See  on  ch.  15.  13.  Had  any  other  of  the  apostles 
been  in  Jerusalem  on  that  occasion,  it  could  hardly  fail 
to  have  been  noted,  he  declared  particitlarly  (in  detail) 
irhat  God  had  'wrought  among  the  Gentiles  Iiy  Ills 
ministry — as  on  previous  occasions,  cii.  14.  27;  and  see 
Romans  15.  15;  no  doubt  referring  to  the  insidious  and 
systematic  efforts  of  the  Judaizing  party  in  a  number  of 
places  to  shrivel  the  Church  of  Christ  into  a  Jewish  sect, 
and  his  own  counter-procedure.  30-35.  they  glorified 
the  Liord,  &c. — constrained  to  justify  his  course,  notwith- 
standing the  Jewish  complexion  of  the  Christianity  of 
Jerusalem,  they  are  informed  .  .  .  tliat  tliou  teacliest 
all  the  Je^vs  'wiiicli  are  among  tlie  Gentiles  (tliose  re- 
siding in  heathen  countries)  to  forsalcc  Moses,  &c. — Tliis 
calumnyof  the  unbelieving  Jews  would  And  easy  credence 
among  the  Christian  zealots  for  Judaism.  >ve  liave  four 
men  (Christian  Jews,  no  doubt)  ^vhich  have  a  vow — 
perhaps  kept  ready  on  purpose,  be  at  cliarges  witli 
them — i.  e.,  defray  the  expense  of  the  sacrifices  legally  re- 
quired of  them,  along  with  his  own,  whicli  was  deemed  a 
mark  of  Jewish  generosity,  touching  the  Gentiles  .  .  . 
live  have  written  and  concluded  tliat  tliey  oliserve  no 
such  things,  Ac. — This  shows  that  with  all  their  concili- 
ation to  Jewish  prejudice,  the  Church  of  Jerusalem  was 
taught  to  adhere  to  the  decision  of  the  famous  council 
held  there  (ch.  15).  36.  to  signify  (t.  e.,  announce  to  the 
priest)  the  accomplisliment  of  tlie  days  of  purifica- 
tion, »fcc.— See  on  Numbers  6.  13-21.  37-30.  the  Jews  of 
Asia— In  all  likelihood  those  oi  Ephesus  (since  they  recog- 
nized Trophimus  apparently  as  a  townsman,  v.  29),  em- 
bittered by  their  discomfiture,  ch.  19.  9,  &c.  Tropliimus 
— See  on  ch.  20.  4.  tools  Paul,  antl  dre%v  him  out  of  the 
temple ;  and  fbrthivith  tliie  doors  'were  shut — tliat 
the  murder  they  meant  to  perpetrate  miglit  not  pol- 
lute tliat  holy  place.  31.  tidings  came — lit.,  'went  up,' 
t.  e.,  to  the  fortress  of  Antonia,  where  the  commandaat 
resided.  See  on  r.  32.  This  part  of  the  narrative  is  par- 
ticularly graphic,  the  chief  captain — '  the  chiliarch,'  or 
.4'ibune  of  the  Roman  cohort,  whose  full  number  was  1,000 
men.  33.  commanded  Iiim  to  he  bound  'witli  two 
chains — See  on  ch.  12.  34:.  some  cried  one  thing — The 
difficulty  would  be  so  to  state  his  crimes  as  to  justify  their 
proceedings  to  a  Roman  officer,  to  be  carried  into  the 
castle— rather,  perhaps, '  the  barracks,'  or  that  part  of  the 
fortress  of  Antonia  appropriated  to  the  soldiers.  The  fort 
was  built  by  Herod  on  a  high  rock  at  the  north-west  cor- 
ner of  the  great  temple  area,  and  called  after  Mark  An- 
tony. 35,  36.  Away  with  Uim— ds  before  of  his  Lord, 
Luke  23.  18;  John  19.  15.  37-40.  Art  not  thou  that 
Eg>-ptian,  A-c- The  form  of  the  question  implies  that 
the  answer  is  to  be  in  the  negative,  and  is  matter  of  some 
surprise:  tj.d.,  'Thou  art  not  then,'  Ac?  madest  an 
uproar,  <fec. — The  narrative  is  given  in  Josephus  {Jewish 
War,  ii,  8.  6;  and  13.  5),  though  his  two  allusions  and  ours 
seem  to  refer  to  different  periods  of  the  rebellion,  a  citl- 
«en  of  no  mean  city — .See  on  ch.  16.  37.  stood  on  the 
■tairs— 'What  nobler  spectacle  than  that  of  Paul  at  this 
moment!  Tliere  he  stood,  bound  with  two  chains,  ready 
to  make  his  defence  to  the  people.  The  Roman  com- 
mander sits  by,  to  enforce  order  by  his  presence.  An  en- 
raged populace  look  up  to  him  from  below.  Yet  In  the 
midst  of  so  many  dangers,  how  self-possessed  is  he,  how 
tranquil !'  [Chrysostom  (or  in  his  name)  in  Hacket.]  a 
great  silence— the  people  awed  at  the  permission  given 
him  by  the  commandant,  and  seeing  him  sitting  as  a 
listener,  in  the  Hebrew  tongue— the  Syro-Chaldaic, 
tbe  vernacular  tongue  of  the  Palestine  Jews  since  the 
captivity. 


CHAPTER    XXII. 

Ver.  1-30.    Pauls  defence  fkom  the  stairs  of  thr 
FORTRESS- The    rage    of    the   audience    bursting 

FORTH,  the  commandant  HAS  HIM   BROUGHT  INTO  THE 
FO  KTTO  BE  EXAMINED  BYSCOURGING,  but  learning  THAT 

HE  IS  A  Roman,  he  orders  his  release  and  commands 
THE  Sanhedrim  to  try  him.  1,  3.  when  they  heard 
.  .  .  the  Hebrew  tongue  (see  on  ch.  21.  40)  they  kept  the 
more  silence— They  could  have  understood  him  in  Greek, 
and  doubtless  fully  expected  the  renegade  to  address 
tliern  in  that  language,  but  the  sound  of  their  holy 
mother-tongue  awed  them  into  deeper  silence.  3.  a  Je-w 
of  Tarsus,  brought  up  in  this  city,  at  the  feet  (see  on 
Luke  10.  39)  of  Gamaliel— (See  on  ch.  5.  24)— a  fact  of 
great  itnportance  in  the  apostle's  history,  standing  in  the 
same  relation  to  his  future  career  as  Moses'  education  in 
the  Egyptian  court  to  the  work  for  wliich  he  was  destined. 
the  perfect  manner  of  the  la-iv  of  the  fathers— the 
strictest  form  of  traditional  Judaism,  zealous  ('a  zealot') 
toward  God  as  ye  all  are  this  day— his  own  murderous 
zeal  against  the  disciples  of  the  Lord  Jesus  being  merely 
reflected  in  their  present  treatment  of  himself.  4.  1  per- 
secuted, itc- .See  on  ch.  9.  1,  2,  5-7.  the  high  priest 
(still  alive)  dotii  bear  me  witness,  and  all  the  estate 
of  tlie  elders— the  whole  Sanhedrim.  8.  Jesus  of  Naza- 
rcth— ('The  Nazarene.")  See  on  ch.  9.  5.  9-11.  the  men, 
&c. — See  on  ch.  9.  7,  &c.  13.  Ananias,  a  devout  man,  ac- 
cording to  the  law,  having  a  good  report  of  all  the 
Jews  which  d^velt  tliere— One  would  not  know  from 
this  description  of  Ananias  that  he  was  a  Christian  at  all, 
the  apostle's  object  being  to  hold  him  up  as  unexception- 
able even  to  the  most  rigid  Jews.  13-15.  The  God  of  our 
fathers  liatli  chosen  thee— studiously  linking  the  new 
economy  upon  the  old,  as  but  the  sequel  of  it;  both  hav- 
ing one  glorious  Author,  that  titou  sliouldest  sec  that 
('  the')  Just  One— cf.  ch.  3. 14;  7.52.  and  liear  the  voice 
of  Ills  moutli— in  order  to  place  him  on  a  level  with  the 
other  apostles,  who  had  "seen  the  (Risen)  Lord."  be 
baptized  and  wash  away  tliy  sins— This  way  of  speak- 
ing arises  from  baptism  being  the  visible  seal  of  remis- 
sion, calling  on  tlie  nante  of  the  Lord— rather,  '  having 
called,'  i.  e.,  after  having  done  .so;  referring  to  the  confes- 
sion of  Christ  which  preceded  baptism,  as  ch.  8.  37.  17-31. 
it  came  to  pass,  &c.— This  thrilling  dialogue  between  the 
glorified  Redeemer  and  his  chosen  vessefl  is  nowhere  else 
related.  "When  I  -was  come  again  to  Jerusalem — on  the 
occasion  mentioned  ch.  9.  26,  Ac.  wliile  I  prayed  in  tlie 
temple— He  thus  calls  their  attention  to  the  fact  that 
after  his  conversion  he  kept  up  his  connection  with  the 
temple  as  before,  get  quickly  out  of  Jerusalem  (cf. 
ch.  9.  29),  for  they  'will  not  receive  tliy  testimony  .  .  . 
And  I  said,  Lord,  they  know,  &c. :  q.  d.,  '  Can  it  be.  Lord, 
that  they  will  resist  the  testimony  of  one  whom  they 
knew  so  well  as  among  the  bitterest  of  all  against  thy 
disciples,  and  whom  nothing  short  of  resistless  evidence 
could  have  turned  to  Thee?'  Depart,  for  1  will  send 
thee  far  hence  unto  the  Gentiles— 5.  d.,  'Enough;  thy 
testimony  is  not  to  be  thrown  away  upon  Jerusalem  ;  the 
Gentiles,  afar  off,  are  thy  peculiar  sphere.'  33,  33.  gave 
Iiim  audience  to  this  word  .  .  .  then  .  .  .  Atvay  tvith 
such  a  felloiv  from  the  earth,  &c.— Their  national  prej- 
udices lashed  into  fury  at  the  mention  of  a  mission  to 
the  Gentiles,  they  would  speedily  have  done  to  him  as 
they  did  to  Stephen,  but  for  the  presence  and  protection 
of  the  Roman  officer.  34-36.  examined  by  scourging — 
according  to  the  Roman  practice,  that  he  might  kno-v^ 
wherefore  they  cried  so— Paul's  speech  being  to  him  in 
an  unknown  tongue,  he  concluded  from  the  horror  which 
it  kindled  In  the  vast  audience  that  he  must  have  been 
guilty  of  some  crime.  Paul  said  to  the  centurion  that 
stood  by— to  superintend  the  torture  and  receive  the  con- 
fession expected  to  be  wrung  from  him.  Is  it  lawful  foi 
you  to  scourge  a  man  that  is  a  Roman,  <tc.— -See  on  ch. 
16.37.  37-39.  Art  thou  a  Koinan  T —showing  that  his 
being  of  Tarsus,  which  he  had  told  him  before  (oh.  21.  39) 
did  not  necessarily  imply  that  he  was  a  Roman  citizen 
"With  a  great  sum  obtained  I  this  freedom— Roman  cii« 

211 


PauFs  Defence  before  the  Sanhedrim. 


ACTS  XXIII. 


He  is  Eneourarjed  by  a  VUwu. 


izenshlp  was  bought  and  sold  in  the  reign  of  Claudius,  we 
know,  at  a  high  price:  at  a  subsequent  date,  for  next  to 
nothing.  But  to  put  in  a  false  claim  to  tliis  privilege  was 
a  capital  crime.  I  was  [free]  born  ('born  to  if) — by  pur- 
chase, or  In  reward  of  services,  on  the  part  of  his  father 
or  some  ancestor,  clilef  captain  feared,  &c. — See  on  eli. 
16.  38.  30.  commanded  the  clilef  priests  and  all  their 
council  to  appear— t.  e.,  the  Sanhedrim  to  be  formally 
convened.  Note  here  the  power  to  order  a  Sanhedrim  to 
try  this  case,  assumed  by  the  Roman  officers  and  ac- 
quiesced in  on  their  part. 

CHAPTER  XXIII. 

Ver.  1-10.    Paul's  defence  befoke  the  Saniiedriji 

DIVIDES  THE  RIVAL  FACTIONS,  FROM  WHOSE  VIOLENCE 
THE  COMMANDANT  HAS  THE  APOSTLE  REMOVED  INTO  THE 
FORTRESS.  1.  Paul,  earnestly  bcliolding  tlie  cowncil— 
■with  a  look  of  conscious  integrity  and  unfaltering  cour- 
age, perhaps  also  recognizing  some  of  his  early  fellow- 
pupils.  I  have  lived  in  all  good  conscience  before  God 
until  this  day,  &c.— The  Avord  has  an  indirect  reference 
to  the  '  polity'  or  "  commonwealth  of  Israel,"  of  which  he 
would  signify  that  he  had  been,  and  was  to  that  hour,  an 
honest  and  God-fearing  member.  3.  the  high  priest .  . . 
commanded  ...  to  smite  him  on  the  mouth — a  method 
of  silencing  a  speaker  common  in  the  East  to  this  day. 
[Hacket.]  But  for  a  Judge  tlius  to  treat  a  prisoner  on  his 
trial,  for  merely  prefacing  his  defence  by  a  protestation 
of  his  integrity,  was  infamous.  3,  4.  God  shall  smite 
thee— as  indeed  He  did;  for  he  was  killed  by  an  assassin 
during  the  Jewish  war.  (Josephus,  Jewish  War,  ii.  17. 9.) 
thou  whited  wall— i.  e.,  hypocrite  (Matthew  23.  27).  Tliis 
epithet,  however  correctly  describing  the  man,  must  not 
be  defended  as  addressed  to  a  judge,  thougli  the  remon- 
strance which  follows— "for  sittest  thou,"  Ac- ought  to 
have  put  him  to  shame.  5.  I  •*vist  not  tliat  he  >vas  the 
high  priest— All  sorts  of  explanations  of  this  have  been 
given.  The  high  priesthood  was  in  a  state  of  great  con- 
fusion and  constant  change  at  this  time  (as  appears  from 
Josephus),  and  the  apostle's  long  absence  from  Jerusa- 
lem, and  perhaps  the  manner  in  which  he  was  hal^itedor 
the  seat  lie  occupied,  with  other  circumstances  to  us  un- 
known, may  account  for  such  a  speecli.  But  if  he  was 
thrown  off  his  guard  by  an  insult  which  touched  him  to 
the  quick,  'what  can  surpass  the  grace  with  which  he  re- 
covered his  self-possession,  and  the  frankness  with  which 
he  acknowledged  his  error?  If  his  conduct  in  yielding  to 
the  momentai'y  Impulse  was  not  that  of  Christ  himself 
under  a  similar  provocation  (John  18.  22,  23),  certainly  tlie 
manner  in  which  he  atoned  for  his  fault  was  Christ-like.' 
[Hacket.]  6-9.  when  Paul  perceived  (from  tlie  discus- 
sion which  plainly  had  by  this  time  arisen  between  tlie 
parties)  that  the  one  part  ^vere  Sadducees,  and  the 
other  Pharisees,  he  cried  out  (raising  his  voice  above 
bolh  parties),  I  am  a  Pliarlsee,  the  son  of  a  Pharisee 
(the  true  reading  seems  to  be,  '  the  sou  of  Pliarisees,'  i.  e., 
belonging  to  a  family  who  from  fatlier  to  son  had  long 
been  such) — of  the  hope  and  resurrection  of  tlic  dead 
(i.  e.,  not  the  vague  hope  of  immortality,  but  the  definite 
expectation  of  the  resurrection)  I  am  called  in  question 
—By  thifi  adroit  stroke,  Paul  engages  the  whole  Pliarisaic 
section  of  the  council  in  his  favour;  tlie  doctrine  of  a  res- 
urrection being  common  to  botli,  though  tliey  would  to- 
tally differ  in  their  application  of  it.  Tliis  was,  of  course, 
quite  warrantable,  and  the  more  so  as  it  was  already  ev- 
ident that  no  impartiality  in  trying  his  cause  was  to  be 
looked  from  such  an  assembly,  tlie  Sadducees  sny  .  .  . 
tliere  is  no  resurrection,  neither  angel,  nor  spirit— See 
on  Luke  20.  37.  the  scribes  ...  of  the  Pharisees'  part 
.  .  .  strove,  saying,  AVe  find  no  evil  in  tltis  man,  but 
(as  to  those  startling  things  which  he  brings  to  our  ears) 
If  a  spirit  or  an  angel  hath  spoken  to  him— referring, 
perhaps,  to  his  trance  in  the  temple,  of  which  he  had  told 
them,  ch.  22.17,  They  put  this  favourable  construction 
upon  his  proceedings  for  no  other  reason  than  that  they 
had  found  him  one  of  their  own  party.  They  care  not  to 
Inquire  into  the  truth  of  what  he  alleged,  over  and  above 
212 


their  opinions,  but  only  to  explain  it  away  as  something 
not  worth  raising  a  noise  about.  (The  following  words, 
"  Let  us  not  fight  against  God,"  seem  not  to  belong  to  tho 
original  text,  and  perliaps  are  from  ch.  5.39.  In  this  case, 
either  the  meaning  is,  'If  he  has  had  some  Divine  com- 
munication, what  of  that  f  or,  the  conclusion  of  the  sen- 
tence may  have  been  drowned  in  the  hubbub,  wliich  tlie 
next  verse  shows  to  have  been  intense.)  10.  the  chief 
captain,  fearing  lest  Paul  sliould  liave  been  pulled  to 
pieces  .  .  .  commanded  the  soldiers  to  go  do-wn  and 
talce  liim  by  force,  &c, — This  sliows  that  the  command- 
ant was  not  liimself  present,  and  further,  that  instead  of 
tlie  Sanhedrim  trying  the  cause,  the  proceedings  quickly 
consisted  in  the  one  party  attempting  to  seize  the  pris- 
oner, and  the  other  to  protect  him. 

11-3.5.    In  the  fortress  Paul  is  cheered  by  a  night 
VISION  —  An    infamous    conspiracy  to   assassinate 

HIM  is  providentially  DEFEATED,  AND  HE  IS  DE- 
SPATCHED BY  NIGHT  WITH  A  LETTER  FROM  THE  COM- 
MANDANT TO  Felix  at  CiESAREA,  by  whom  arrange- 
ments ARE  MADE  FOR  A  HEARING  OF  HIS  CAUSI!» 
11.  tlic  night  following — his  heart  perhaps  sinking, 
in  tlie  solitude  of  his  barrrack-ward,  and  thinking  per- 
haps that  all  tlie  predictions  of  danger  at  Jerusalem 
were  now  to  be  fulfilled  in  his  death  tliere.  the  Lord 
(i.  e.,  Jesus)  stood  by  him  .  .  .  Be  of  good  cheer,  Paul ; 
for  as  thou  hast  testlAed  of  ine  in  Jerusalem,  so 
must  thou  also  at  Rome — q.  d.,  '  Tliy  work  in  Jerusalem 
is  done,  faithfully  and  well  done;  but  thou  art  not  to  die 
here;  thy  purpose  next  to  "see  Rome"  (ch,  19.  21)  shall 
not  be  disappointed,  and  there  also  mnst  thou  bear  wit- 
ness of  Me.'  As  this  vision  was  not  unneeded  now,  so  we 
shall  find  it  cheering  and  upholding  him  throughout  all 
tliat  befell  him  up  to  his  arrival  there.  IJJ-l*.  bound 
themselves  -with  a  curse  .  .  .  tliat  tliey  would  neither 
eat  .  .  .  till  they  had  hilled  Paul— Cf.  2  Samuel  3.  35;  1 
Samuel  It.  24.  15.  3«o-»v  ...  ye  Avith  the  council  signify 
to  the  cltief  captain  ...  as  thougli,  &c. — That  these  high 
ecclesiastics  fell  in  readily  with  this  infamous  plot  is 
clear.  Wliat  will  not  unscrupulous  and  hypocritical  re- 
ligionists do  under  the  mask  of  religion  ?  The  narrative 
bears  unmistakable  internal  marks  of  truth,  or  ever 
he  come  near — Tlieir  plan  was  to  assassinate  him  on  liis 
way  down  from  the  barracks  to  the  council.  The  case 
was  critical,  but  He  who  had  pledged  His  word  to  him 
that  he  should  testify  for  Him  at  Rome  provided  unex- 
pected means  of  defeating  this  well-laid  sclieme.  10-33. 
Paul's  sister's  son— See  on  ch.  9.  30.  If  he  was  at  tliis 
time  residing  at  Jerusalem  for  his  education,  like  Paul 
himself,  he  may  have  got  at  the  schools  tliose  hints  of  the 
conspiracy  on  which  he  so  promptly  acted.  Tlien  Paul 
called  one  of  the  centurions — Though  divinely  assured 
of  safety,  he  never  allows  this  to  interfere  with  the  duty 
he  owed  to  his  own  life  and  the  work  he  had  yet  to  do. 
(See  on  ch.  27.  22-25,  31.)  tools  Iiim  by  tlie  hand— This 
shows  that  lie  must  have  been  quite  in  his  boyliood,  and 
throws  a  pleasing  light  on  the  kind-hearted  impartiality 
of  this  officer,  and  lio-w  arc  tliey  ready,  looking  for  a 
promise  from  thee— Tlius,  as  is  so  often  the  case  with 
God's  people,  not  till  the  List  moment,  when  the  plot  was 
.all  prepared,  did  deliverance  come.  33,34.  t^vo  hun- 
dred soldiers— a  formidable  guard  for  such  an  occasion; 
but  Roman  officials  felt  their  honour  concerned  in  the 
preservation  of  tlie  public  peace,  and  the  danger  of  an 
attempted  rescue  would  seem  to  require  it.  The  force  at 
Jerusalem  was  large  enough  to  spare  this  convoy,  the 
third  hour  of  the  night— nine  o'clock,  beasts  to  set 
Paul  on— as  relays,  and  to  carry  baggage,  unto  Felix, 
tl»e  governor— the  procurator.  See  on  ch.  24.  24,  25.  35- 
30.  Claudius— the  Roman  name  he  would  take  on  pur- 
chasing liis  citizenship.  Lysias— his  Greek  family  name. 
the  most  excellent  governor — an  honorary  title  of  office. 
came  I  tvith  an  army— r.ather,  'with  the  military.' 
perceived  to  be  accused  of  questions  of  their  laiv,  &c.— 
Amidst  all  his  difficulty  in  getting  at  the  charges  laid 
against  Paul,  enough,  no  doubt,  came  out  to  satisfy  him 
tliat  the  whole  was  a  question  of  religion,  and  that  there 
was  no  case  for  a  civil  tribunal,  gave  commandment  to 


rauTs  Defence  before  Fdtx 


ACTS  XXIV. 


on  the  Doctrine  of  the  Resurrection, 


Ilia  accusers  ...  to  say  before  thee — This  was  not  done 
when  he  wrote,  but  would  be  ere  the  letter  reached.  31, 
3!3.  brougUt  liini  to  Antlpatris— nearly  forty  miles  from 
Jerusalem,  on  the  way  to  Csesarea ;  so  named  by  Herod  in 
honour  of  his  father,  Antipater.  On  tlie  morrow  tliey 
(the  infantry)  left  the  liorse— themselves  no  longer 
needed  as  a  guard.  The  remaining  distance  was  about 
twenty-five  or  twenty-six  miles.  34,  35.  naked  of  %vliat 
province  be  ivas — tlie  letter  describing  him  as  a  Roman 
citizen.  I  •\»'lll  bear  tbee — The  word  means,  'give  thee 
a  full  hearing.'  to  be  kept  in  Herod's  jitdgnieiit-ltnll — 
•preetorium,'  the  palace  built  at  Cwsarea  by  Herod,  and 
now  occupied  by  the  Roman  procurators;  in  one  of  the 
buildings  attached  to  which  Paul  was  ordered  to  be  kept. 

CHAPTER  XXIV. 
Ver.  1-27.  PAUii,  Accused  by  a  Pkofessional  Pleader 
BEFOEE  Felix,  makes  his  Defence,  and  is  Remanded 
FOR  a  Further  Hearing.  At  a  Private  Interview 
Felix  Trembles  under  Paul's  Preaching,  but  keeps 
HIM  Prisoner  FOR  Two  Years,  when  he  wasSucceeded 
BY  Festus.  1.  after  five  days— or,  on  the  fifth  day  from 
their  departure  from  Jerusalem.  Ananias  .  .  .  ^vitli  tlie 
elders — a  deputation  of  the  Sanhedrim,  a  certain  orator 
— one  of  those  Roman  advocates  who  trained  themselves 
for  the  higher  practice  of  the  metropolis  bj'  practising  in 
the  provinces,  where  the  Latin  language,  employed  in  the 
courts,  was  but  imperfectly  understood  and  Roman  forms 
were  not  familiar,  informed  .  .  .  against  Paul — 'laid 
information,' t.  e.,  put  in  the  charges.  3-4.  Seeing  tliat 
by  tbee  \%-e  enjoy  great  qiiietness,  &c.— In  this  fulsome 
flattery  there  was  a  semblance  of  trutli:  notliiug  more. 
Felix  acted  with  a  degree  of  vigour  and  success  in  sup- 
pressing lawless  violence.  [Josephus,  Antiquities,  xx.  8. 
4;  confirmed  by  Tacitus,  A77n.  xu.5i].  by  tl»y  provi- 
dence—a  phrase  applied  to  the  administration  of  the 
emperors.  5-8.  a  pestilent  fellow  ('a  plague,' or 'pest') 
and  a  mover  of  sedition  among  all  tbe  Jetvs  (by  excit- 
ing disturbances  among  them)  tbrougliout  the  world — 
See  on  Luke  2. 1.  This  was  theirs/:  charge;  and  true  only 
in  the  sense  explained  on  ch.  10.  20.  a  ringleader  of  the 
lect  of  tbe  Nazarenes — the  second  cliarge;  and  true 
enough,  bath  gone  about  ('  attempted')  to  profane  the 
temple— the  third  charge;  and  entirely  false,  we  .  .  . 
'«vould  have  Judged  according  Ut  our  la^'.  But  .  .  , 
liysias  came  upon  us,  and  'witli  great  violence  took 
blm  out  of  our  liands — a  wilful  falsehood  and  calum- 
nious charge  against  a  public  oflicer.  He  had  commanded 
the  Sanhedrim  to  meet  for  no  other  purpose  than  to 
"Judge  him  according  to  their  law  ;"  and  only  when,  in- 
stead of  doing  so,  they  fell  to  disputing  among  them- 
selves, and  the  prisoner  was  in  danger  of  being  "pulled 
in  pieces  of  them"  (ch.  23.  10)— or  as  his  own  letter  says 
"killed  of  them"  (ch.  23.  27)— did  he  rescue  him,  as  was 
his  duty,  "by  force"  out  of  their  hands,  commanding 
his  accusers  to  come  unto  thee— Here  they  insinuate 
that,  instead  of  troubling  Felix  with  the  case,  he  ought  to 
have  left  It  to  be  dealt  with  by  the  Jewish  tribunal;  in 
which  case  his  life  would  soon  have  been  taken,  by  ex- 
amining tvliom  (Lysias,  as  would  seem,  v.  22)  thyself 
mayest,  &c.— referring  all,  as  if  with  confidence,  to  Felix. 
The  Je^vs  assented,  &c.— See  on  cli.  23.  15.  10.  thou  Iiast 
been  many  years  a  Judge  to  titis  nation— He  had  been 
in  ihis  province  for  six  or  seven  years,  and  in  Galilee  for 
a  longer  period.  Paul  uses  no  flattery,  but  simply  ex- 
presses his  satisfaction  at  having  to  plead  before  one 
whose  long  official  experience  of  Jewish  matters  would 
enable  him  the  better  to  understand  and  appreciate  what 
he  had  to  say.  11.  tliou  mayest  understand  (canst 
easily  learn)  that  there  are  but  twelve  days  since  I 
'fvent  up  to  Jerusalem— viz.,  1.  The  day  of  his  arrival  in 
Jerusalem  (ch.  21. 15-17);  2.  The  interview  with  James  ich. 
21. 18,  dec.) ;  3.  The  assumption  of  the  vow  (ch.  21. 26) ;  4,  5,  6, 
Continuance  of  the  vow,  interrupted  by  the  arrest  (ch.  21. 
27,  &c.);  7.  Arrest  of  Paul  (ch.21.  27);  8.  Paul  before  the 
Sanhedrim  (ch.  22.  30;  23. 1-10);  9.  Conspiracy  of  the  Jews 
and  defeat  of  it  (ch.  23. 12,  &c.),  and  despatch  of  Paul  from 


Jerusalem  on  the  evening  of  the  same  day  (ch.  22.  23,  31); 
10,  11,  12,  13.  The  remaining  ptiiod  referred  to  (ch.  24.  1). 
[Meyer.]  This  short  period  is  mentioned  to  show  how 
unlikely  it  v.'as  that  he  should  have  had  time  to  do  what 
was  charged  against  him.  for  to  worship— a  very  dif- 
ferent purpose  from  that  imputed  to  him.  12,13.  they 
neitlier  found  me  .  .  .  neitlier  can  they  prove  the 
tilings,  &c.— After  specifying  several  particulars,  he  chal- 
lenges proof  of  any  one  of  tlie  charges  brouglit  against  him. 
So  much  for  the  charge  ol sedition.  14, 15.  But  this  I  con- 
fess to  tliee  (in  which  Felix  would  see  no  crime)  that 
after  the  way  tliey  call  heresy  {HI.,  and  better,  'a  sect'), 
so  -worsliip  I  the  God  of  my  fathers  ('the  ancestral 
God').  Two  argumentsarecontaiued  here:  (1.)  Our  nation 
is  divided  into  what  they  call '  sects'— the  sect  of  the  Phari- 
sees,and  thatof  theSadducees— all  theditJ'erence  between 
them  and  me  is,  that  I  belong  to  neither  of  these,  but 
to  another  sect,  or  religious  section  of  the  nation,  which 
from  its  Head  they  call  JS'azarenes :  for  this  reason, 
and  this  alone,  am  I  hated.  (2.)  The  Roman  law  allows 
every  nation  to  worship  its  own  deities;  I  claim  protec- 
tion under  that  lavA%  worshipping  the  God  of  my  ancestors, 
even  as  the.v,  only  of  a  diflerent  sect  of  the  common  re- 
ligion, believing  nil,  i&c— Here,  disowning  all  opinions 
at  variance  with  the  Old  Testament  Scriptures,  he  chal- 
lenges for  the  Gospel  which  he  preached  the  authority 
of  the  God  of  their  fathers.  So  mucli  for  the  charge  of 
heresy,  and  have  hope  ...  as  themselves  allovr,  that 
there  shall  be  a  resurrection,  &c. — This  appeal  to  the 
faith  of  his  accusers  shows  that  they  were  chiefly  of  the 
Pharisees,  and  that  the  favour  of  that  party,  to  which  he 
owed  in  some  measure  his  safety  at  the  recent  council  (ch. 
23.  0-9),  had  been  quite  momentary.  16.  And  herein— '  On 
this  account,'  'accordingly;'  5.  d.,  looking  forward  to  that 
awful  day  (cf.  2  Corinthians  5. 10).  I  exercise  myself— The 
"I"  here  is  emphatic ;  q.  d.,  '  Whatever  they  do,  this  is  my 
study.'  to  have  always  a  conscience  void  of  offence, 
&c.— See  ch.  23. 1;  2  Corinthians  1.  12,  2.  17,  &c.;  q.  d.,  '  These 
are  the  great  principles  of  my  life  and  conduct— how  dif- 
ferent from  turbulence  and  sectarianism !'  17.  Koiv 
after  many  ('several')  years  (absence  from  Jerusalem)  I 
came  to  bring  alms  to  my  nation — referring  to  the  col- 
lection from  the  churches  of  Macedonia  and  Greece,  which 
he  had  taken  such  pains  to  gather.  This  only  allusion  in 
the  Acts  to  what  is  dwelt  upon  so  frequently  in  his  own 
Epistles  (Romans  15.  25,  20;  1  Corinthians  16. 1-4;  2Corinth- 
ians8. 1-1),  throws  a  beautiful  light  on  the  truth  of  this 
Historj'.  (See  Paley''s  Horce  Paulince.)  and  (to  present) 
offerings — connected  with  his  Jewish  vow:  see  nextverse, 
18-SJl.  found  me  purified  in  the  temple — not  polluting 
it,  therefore,  by  ray  own  presence,  and  neither  gathering 
a  crowd  nor  raising  a  stir :  If  then  these  Asiatic  Jews  have 
any  charge  to  bring  against  me  in  justification  of  their 
arrest  of  me,  why  are  they  not  here  to  substantiate  it?  or 
else  let  these  .  .  .  here  say— 'Or,  passing  from  all  that 
preceded  my  trial,  let  those  of  the  Sanhedrim  here  present 
say  if  I  was  guilty  of  aught  there,' &c.  No  doubt  his  hasty 
speech  to  the  high  priest  might  occur  to  them,  but  tho 
pi'ovocation  to  it  on  his  own  part  was  more  than  they 
would  be  willing  to  recall.  Except  .  .  .  this  one  voice 
.  .  .  Touching  the  resurrection,  &c.— This  would  recall 
to  the  Pharisees  present  their  own  inconsistency,  in  be- 
friending him  then  and  now  accusing  him.  'Z^i,  33.  hav- 
ing more  perfect  kno-*vledge  of  that  ('the')  way — See 
on  ch.  19.  23;  and  on  v.  10.  ■when  Lysias  .  .  ,  shall  come 
.  ..I  ■*villkno>v,>S:c.— Felix  might  have  dismissed  the  case 
as  a  tissue  of  unsupported  charges.  But  if  from  his  inter- 
est in  the  matter  he  really  wished  to  have  the  presence  of 
Lysias  and  others  involved,  a  brief  delay  was  not  un- 
worthy of  him  as  a  judge.  Certainly,  so  far  as  i-ecorded, 
neither  Lysias  nor  any  other  parties  appeared  again  in  the 
case.  Verse  23,  however,  seems  to  show  that  at  that  time 
his  prepossessions  in  favour  of  Paul  were  strong  24,  25. 
Felix  .  .  .  with  his  wife  Drusilla  ...  a  Jewess— This 
beautiful  but  infamous  woman  was  the  third  udugnter  of 
Herod  Agrippa  I.,  who  was  eaten  of  worms  (see  on  ch.  12. 
1),  and  a  sister  of  Agrippa  II.,  before  whom  Paul  pleaded, 
ch.  26.    She  was  'given  in  marriage  to  Azizus,  king  of  the 

213 


Fdix  Disappointed  aa  to  a  Bribe. 


ACTS  XXV. 


Paul  Accuned  be/ore  Fettus. 


Emesenes,  who  had  consented  to  be  circumcised  for  the 
sake  of  the  alliance.  But  this  marriage  was  soon  dissolved, 
after  this  manner:  When  Festus  was  procurator  of  Judea, 
he  saw  her,  and  being  captivated  witli  her  beauty,  per- 
suaded her  to  desert  her  husband,  transgi'ess  the  laws  of 
her  country,  and  marry  himself.'    [Josephus,  Antiquities, 
XX.  7. 1,  2.]    Such  was  this  "  wife  "  of  Felix,   lie  sent  for 
Paul  and  heard  Iilin  concerning  tlie  faith  in  Christ- 
Perceiving  from  what  he  had  heard  on  the  trial  that  tlie 
new  sect  which  was  creating  such  a  stir  was  represented 
by  its  own  advocates  as  but  a  particular  development  of 
the  Jewish  faith,  he  probably  wished  to  gratify  the  curi- 
osity of  his  Jewish  wife,  as  well  as  his  own,  by  a  more  par- 
ticular account  of  it  from  this  distinguished  champion. 
And  no  doubt  Paul  would  so  far  humour  this  desire  as  to 
present  to  them  the  great  leading  features  of  the  Gospel. 
But  from  v.  25  it  is  evident  that  his  discourse  took  an  en- 
tirely practical  turn,  suited  to  the  life  which  his  two  audi- 
tors were  notoriously  leading.    And  as  he  reasoned  of 
i-ighteousness  (with  reference  to  the  public  character  of 
Felix),  temperance  (with  reference  to  his  immoral  life), 
and  judgment  to  come  (when  he  would  be  called  to  an 
awful  account  for  both),  Felix  trembled— and  no  wonder. 
For,  on  the  testimony  of  Tacitus,  the  Roman  Annalist  (v. 
9;  xii.  54),  he  ruled  with  a  mixture  of  cruelty,  lust,  and  ser- 
vility, and  relying  on  the  influence  of  his  brother  Pallas 
at  court,  he  thought  himself  at  liberty  to  commit  every 
sort  of  crime  with  impunity.    How  noble  the  fidelity  and 
courage  which  dared  to  treat  of  such  topics  in  such  a  pre- 
sence, and  what  withering  power  must  have  been  in  those 
appeals  which  made  even  a  Felix  to  tremble !    Go  tliy 
way  for  this  time ;  and  -wlien  I  have  a  convenient  sea- 
son I -will  call  for  thee— Alas  for  Felix!    This  was  his 
golden  opportunity,  but — like  multitudes  still — he  missed  it. 
Convenient  seasons  in  abundance  he  found  to  call  for 
Paul,  but  never  again  to  "  hear  him  concerning  the  faith 
in  Christ,"  and  writhe  under  the  terrors  of  the  wrath  to 
come.  Even  in  those  moments  of  terror  he  had  no  thought 
of  submission  to  the  Cross  or  a  change  of  life.    The  Word 
discerned  the  thoughts  and  intents  of  his  heart,  but  that 
heart  even  then  clung  to  its  idols;  even  as  Herod,  who 
"did  many  things  and  heard  John  gladly,"  but  in  his  best 
moments  was  enslaved  to  his  lusts.    How  many  Felixes 
have  appeared  from  age  to  age !     He  lioped  .  .  .  that 
money  sliould  have  been  given  him  .  .  .  -wherefore  lie 
sent  for  liim  the  oftener,  and  communed  -with  l»im — 
Bribery  in  a  judge  was  punisiiable  by  the  Roman  law,  but 
the  spirit  of  a  slave  (to  use  the  words  of  Tacitus)  was  in 
all  his  acts,  and  his  "communing  with  Paul"— as  if  he 
cared  for  either  him  or  his  message— simply  added  hypoc- 
risy to  meanness.    The  position  in  life  of  Paul's  Christian 
visitoi's  might  beget  the  hope  of  extracting  sometliing 
from  them  for  the  release  of  their  champion;  but  the 
apostle  would  rather  lie  in  prison  than  stoop  to  this !  after 
two  years,  &c. — What  a  trial  to  this  burning  missionary 
of  Christ,  to  suffer  such  a  tedious  period  of  inaction !  How 
mysterious  it  would  seem!  But  this  repose  would  be  medi- 
cine to  his  .spirit ;  he  would  not,  and  could  not,  be  entirely 
inactive,  so  long  as  he  was  able  by  pen  and  message  to 
communicate  with  the  churches ;  and  he  would  doubtless 
learn  the  salutary  truth  that  even  he  was  not  essential  to 
his  Master's  cause.    That  Luke  wrote  his  Gospel  during 
this  period,  under  the  apostle's  superintendence,  is  the  not 
unlikely  conjecture  of  able  critics.  Porcius  Festus— Little 
Is  known  of  him.    He  died  a  few  years  after  this.    [Jose- 
phus, Antiquities,  xx.  8.  9,  to9. 1.]  came  into  Felix'  room- 
He  was  recalled,  on  accusations  against  him  by  the  Jews 
of  Csesarea,  and  only  acquitted  through  the  intercession  of 
his  brother  at  court.    [Josephus,  Antiquities,  xx.  8,  10.] 
Felix,  -tvllling  to  sliow  tlie  Je-»vs  a  pleasure—'  to  earn 
the  thanks  of  the  Jews,'  which  he  did  not.    left  Paul 
hound  (ch.  26. 29)— which  does  not  seem  to  have  been  till 
then. 

CHAPTER    XXV. 

Ver.  1-2.    Festus,  coming  to  Jerusalem,  declines  to 
have  Paul  bkought  thither  fob  judgment,  but 

G  tVES  the  parties  A  HE.4KINQ  ON  HIS  RETURN  TO  C^SA- 
214 


KEA— On  Festus  asking  the  apostle  if  he  would  go 
TO  Jerusalem  for  another  hearing  before  him,  lis 
IS  constrained  in  justice  to  his  cause  to  appeal  to 
the  Emperor.  1-3.  Festus  .  .  .  after  three  days  ascei»ded 
...  to  Jerusalem— to  make  himself  acquainted  Willi  the 
great  central  city  of  his  government  witliout  delay.  Then 
the  higli  priest — a  successor  of  hiin  before  whom  Paul  liad 
appeared  (ch.  23.  2).   and  tlie  chief  of  tl»e  Jews — and  "the 
wliole  multitude  of  the  Jews,"  v.  24,  clamorously,    in- 
formed him  against  Paul  .  .  .  desired  favour  (in  v.  15, 
"judgment")  against  him— It  would  seem  that  they  had 
the  insolence  to  ask  him  to  have  the  prisoner  executed 
even  without  a  trial  {v.  16).  laying  wait  ...  to  kill  liim 
— How  deep  must  have  been  their  hostility,  wlien  two 
years  after  the  defeat  of  their  former  attempt,  they  thirst 
as  keenly  as  ever  for  his  blood !    Their  plea  for  having 
the  case  tried  at  Jerusalem,  wliere  the  alleged  offence 
took  place,  was  plausible  enough  ;  but  from  v.  10  it  would 
seem  that  Festus  had  been  made  acquainted  with  their 
causeless  malice,  and  that  in  some  way  which  Paul  was 
privy  to.     4r-6.  answered  ,  .  .  tliat  Paul  sliould  be  kept 
(rather,  '  is  in  custody')  at  Csesarea,  and  himself  ivould 
depart  sliortly  thither.    Let  them  .  .  .  -tvhich  among 
you  are  able,  go  down— 'your  leading  men.'    the  Je-tva 
.  .  .  from    Jerusalem  —  clamorously,  as    at   Jerusalem, 
see  V.  24.    many  and  grievous  complaints  against  Paul 
— From  his  reply,  and  Festus'  statement  of  tlie  case  before 
Agrippa,  these  charges  seem  to  liave  been  a  jumble  of  po- 
litical and  religious  matter  which  they  were  unable  to 
substantiate,  and  vociferous  cries  that  he  was  unfit  to 
live.    Paul's  reply,  not  given  in  full,  was  probably  little 
more  tlian  a  challenge  to  prove  any  of  their  charges, 
whether  political  or  religious.    9,  10.  Festus,  willing  to 
dothe  Je-ws  a  pleasure  (to  ingratiate  liimself  with  them), 
said.  Wilt  thou  go  up  to  Jerusalem,  and  .  .  .  be  judged 
.  .  .  before  me  (or  'under  my  protection").    If  this  was 
meant  in  earnest,  it  was  temporizing  and  vacillating. 
But,    possibly,   anticipating   PauTs   refusal,    he   wished 
merely  to  avoid  the  odium  of  refusing  to  remove  the  ti-ial 
to  Jerusalem.    Then    said   Paul,   I    stand    at  Caesar'* 
judgment-seat — i.  e.,  I  am  already  before  the  proper 
tribunal.    This  seems  to  imply  that  he  understood  Festus 
to  propose  handing  him  over  to  the  Sanhedrim  for  judg- 
ment (and  see  on  v.  11),  with  a  mere  promise  of  protection 
from  him.    But  from  going  to  Jerusalem  at  all  he  was  too 
well  justified  in  shrinking,  for  there  assassination  had 
been  quite  recently  planned  against  him.    to  tlie«tew8 
have  I  done  rto  ■»vrong,  as  thou  knotvest  very  well — 
lit.,  'better,'  i.  e.  (perhaps),  better  than  to  press  such  a  pro- 
posal,    if  there  be  none  of  these  things  .  .  .  no  man 
may  deliver  me  unto  them— The  word  signifies  to  'sur- 
render in  order  to  gratify'  another,    I  appeal  to  Caesar — 
The  right  of  appeal  to  the  supreme  power,  in  case  of  life 
and  death,  was  secured  by  an  ancient  law  to  every  Roman 
citizen,  and  continued  under  the  empire.    Had  Festus 
sliown  any  disposition  topronounceflnal  judgment,  Paul, 
strong  in  the  consciousness  of  his  innocence  and  the 
justice  of  a  Roman  tribunal,  would  not  have  made  this 
appeal.    But  when  the  only  other  alternative  offered  him 
was  to  give  his  own  consent  to  be  transferi'ed  to  the  great 
hotbed  of  plots  against  his  life,  and  to  a  tribunal  of  un- 
scrupulous and  bloodthirsty  ecclesiastics  whose  vocifer- 
ous cries  for  his  death  had  scarcely  subsided,  no  other 
course  was  open  to  him.  13.  Festus  (little  expecting  such 
an  appeal,  but  bound  to  respect  it)  having  conferred 
-ivith  the  council  (his  assessors  in  judgment,  as  to  the 
admissibility  of  the  appeal),  said.  Hast  thou  (for  'thou 
hast')  ...  to  Ceesar  shalt  thou  go — as  if  he  would  add 
(perhaps)  'and  see  if  thou  fare  better.' 
13-27.    Heeod  Agrippa   II.,  on  a  visit  to  Festus, 

BEING  consulted  BY  HIM  ON  PAUL'S  CASE,  DESIRES  TO 
HEAR    THE    APOSTLE,    WHO    IS    ACCORDINGLY    BROUGHT 

FORTH.  13.  King  Agrippa — great  grandson  of  Herod  the 
Great,  and  Drusilla's  brother  (see  on  cli.  24.  24).  On  his 
fatlier's  awful  death  (ch.  12.  23),  being  thought  too  young 
(17)  to  succeed,  Judea  was  attached  to  the  province  of 
Syria.  Four  years  after,  on  the  death  of  his  uncle  Herod, 
he  was  made  king  of  the  northern  principalities  of  Chal- 


Paufs  Defence  be/ore  King  Agrippa, 


ACTS  XXVI. 


Declaring  his  Life  from  his  ChikUtooJ. 


cis,  and  afterwards  got  Batanea,  Iturea,  Trachonitis,  Abi- 
lene, Galilee,  and  Perea,  with  the  title  of  king.  He  died 
A.  D.  100,  after  reigning  fifty-one  years,  and  Bernlce— his 
sister.  She  was  married  to  her  uncle  Herod,  king  of 
Chalcis,  on  whose  death  she  lived  with  her  brother 
Agrippa— not  witliout  suspicion  of  incestuous  intercourse, 
which  her  subsequent  licentious  life  tended  to  confirm. 
came  to  salute  Festus— to  pay  his  respects  to  him  on  his 
accession  to  the  procuratorship.  14t,  15.  wUcn  there 
many  ('several')  days,  Festus  declared  Paul's  cause- 
taking  advantage  of  the  presence  of  one  who  might  be 
presumed  to  know  such  matters  better  than  himself; 
though  the  lapse  of  "several  days"  ere  the  subject  was 
touched  on  shows  that  it  gave  Festus  little  trouble.  16- 
ai.  to  deliver  any  man  to  die— See  on  the  word  "  deliver 
up"  V.  n.  as  I  supposed  ('  suspected')— crimes  punishable 
by  civil  law.  questions  of  tlielr  o-wn  superstition — 
rather  '  religion'  (see  on  ch.  17.  22).  It  cannot  be  supposed 
that  Festus  would  use  the  word  in  any  discourteous  sense 
In  addressing  his  Jewish  guest,  one  Jesus— 'Thus  speaks 
this  miserable  Festus  of  Him  to  whom  every  knee  shall 
bow.'  [Bengel.]  -wlionx  Paul  affirmed  ('kept  affirming') 
■was  alive— showing  that  the  resurrection  of  the  Crucified 
One  had  been  the  burden,  as  usual,  of  Paul's  pleading. 
The  insignificance  of  the  whole  afTair  in  the  eyes  of 
Festus  is  manifest,  because  I  doubted  of  sucU  manner 
of  questions— Tlie  "  I"  is  emphatic— I,  as  a  Roman  judge, 
being  at  a  loss  how  to  deal  with  such  matters.  tUe  hear- 
ing of  Augustus— the  imperial  title  first  conferred  by 
the  Roman  Senate  on  Octavius.  23-3T.  I  Avould  also 
liear  ('should  like  to  hear')tlie  man  myself— No  doubt 
Paul  was  right  when  he  said,  "The  king  knoweth  of  these 
things  .  .  .  for  I  am  persuaded  that  none  of  these  things 
are  hidden  from  him;  for  this  thing  was  not  done  in 
a  corner"  (ch.  26.  26).  Hence  his  curiosity  to  see  and  hear 
the  man  who  had  raised  such  commotion  and  was  re- 
mpdelling  to  such  an  extent  the  whole  Jewish  life,  -when 
Agrippa  "(vas  come,  and  Bernlce,  with  great  pomp — in 
the  same  city  in  which  tlieir  fatlier,  on  account  of  his 
pride,  had  perished,  eaten  up  by  worms.  [Wetst.]  with 
the  (hief  captains— See  on  ch.  21.  32.  Josephus  {Jewish 
War,  iii.  4.  2)  says  that  five  coliorts,  whose  full  comple- 
ment was  1000  men,  were  stationed  at  Csesarea.  principal 
men  of  the  city— both  Jews  and  Romans.  '  This  was  the 
most  dignified  and  influential  audience  Paul  had  yet  ad- 
dressed, and  the  prediction,  ch.  9.  15,  was  fulfilled,  though 
afterwards  still  more  remarkably  at  Rome,  cli.  27.  21 ;  2 
Timothy  4.  16, 17.'  [Webster  and  Wilkinson.]  I  have 
uo certain  ('definite')  thing  to  write  to  my  lord — Nero. 
'The  writer's  accuracj'  should  be  remarked  here.  It 
would  have  been  a  mistake  to  apply  this  term  ("  lord")  to 
the  emperor  a  few  years  earlier.  Neitiier  Augustus  nor 
Tiberius  would  let  himself  be  so  called,  as  implying  the 
relation  of  master  and  slave.  But  it  had  now  come 
(rather,  was  coming)  into  use  as  one  of  the  imperial 
titles.'  [Hacket.] 

CHAPTER    XXVI. 

Ver.  1-.32.  Paul's  defence  of  himself  before  King 
Agrippa,  who  pronounces  him  innocent,  but  con- 
cludes THAT  THE  APPEAL  TO  C^SAR  MUST  BE  CARRIED 

OUT.  This  speeeh,  though  in  substance  the  same  as  that 
from  the  fortress-stairs  of  Jerusalem  (ch.  22.),  differs  from 
It  in  being  less  directed  to  meet  the  charge  of  apostasy 
from  the  Jewish  faith,  and  giving  more  enlarged  views  of 
his  remarkable  change  and  apostolic  commission,  and 
the  Divine  support  under  whicli  he  was  enabled  to  brave 
the  hostility  of  his  countrymen.  1-3.  Agrippa  said — 
Being  a  king  he  appears  to  have  presided.  Paul  stretch- 
ing forth  the  hand — cliained  to  a  soldier  (r.  2fl,  and  see 
on  ch.  12.  6).  I  know  thee  to  be  expert,  Ac— His  father 
was  zealous  for  the  law,  and  himself  had  the  office  of 
president  of  the  temple  and  Its  treasures,  and  llie  appoint- 
ment of  the  high  priest.  [Josephus,  Antiquities,  20. 1.  3.] 
hear  me  patiently — The  idea  of  'indulgently'  is  also 
conveyed.  4.  5.  from  my  youth,  tvhlch  was  at  the 
flrat  ...  at  Jerusalem,  kno>v  all  the  Jews ;  which 
knew  me  from  the  beginning— plainly  showing  that 


he  received  his  education,  even  from  early  5"outh,  at 
Jerusalem.  See  on  ch.  22. 3.  If  they  would  ('were  will- 
ing to')  testify— but  this,  of  course,  they  were  not,  It  beir  ? 
a  strong  point  in  his  favour,  after  the  most  strait* 
('the  strictest')  sect— as  the  Pharisees  confessedly  we  . 
This  was  said  to  meet  the  charge,  that  as  a  Hellenistic 
Jew  he  had  contracted  among  the  heathen  lax  ideas  of  , 
Jewish  peculiarities.  6,  7.  I  .  .  .  am  judged  for  the 
hope  of  the  promise  made  ...  to  our  fathers — '  for  be- 
lieving that  the  promise  of  Messiah,  the  Hope  of  the 
Church  (ch.  13. 32 ;  28. 20)  has  been  fulfilled  in  Jesus  of  Naz- 
areth risen  from  tlie  dead.'  unto  which  promise  (the 
fulfilment  of  it)  our  twelve  tribes — James  1.1;  and  see 
on  Luke  2.  36.  Instantly —  'intently ;'  see  on  ch.  12.  5. 
serving  God— in  the  sense  of  religious  worship ;  see  on 
"ministered,"  ch.  13.2.  day  and  night  hope  to  come— 
The  apostle  rises  into  language  as  catholic  as  the  thought 
—representing  his  despised  nation,  all  scattered  though 
it  now  was,  as  twelve  great  branches  of  one  ancient  stem, 
in  all  places  of  their  dispersion  offering  to  the  God  of 
their  fathers  one  unbroken  worship,  reposing  on  one 
great  "  promise"  made  of  old  unto  their  fathers,  and  sus- 
tained by  one  "hope"  of  "coming"  to  its  fulfilment;  the 
single  point  of  difference  between  him  and  his  country- 
men, and  the  one  cause  of  all  their  virulence  against  him, 
being,  that  his  hope  had  found  rest  in  One  already  come, 
while  theirs  still  pointed  to  the  future,  for  which 
hope's  sake.  King  Agrippa,  I  am  accused  of  the  Jews 
—'I  am  accused  of  Jews,  O  king'  (so  the  true  reading 
appears  to  be);  of  all  quarters  the  most  surprising  for 
such  a  charf^e  to  come  from.  The  charge  of  sedition  is  not 
so  much  as  alluded  to  throughout  this  speech.  It  was  in- 
deed a  mere  pretext.  8.  Why  should  It  be  thought  a 
thing  Incredible  ,  ,  .  that  God  should  raise  the  deadT 
—rather,  'Why  is  it  judged  a  thing  incredible  if  God 
raises  the  dead  7  the  case  being  viewed  as  an  accomplished 
fact.  No  one  dared  to  call  in  question  the  overwhelming 
evidence  of  the  resurrection  of  Jesus,  which  proclaimed 
Him  to  be  the  Christ,  the  Son  of  God ;  the  only  way  of  get- 
ting rid  of  it,  therefore,  was  to  pronounce  it  incredible. 
But  w7t2/,  asks  the  apostle,  is  it  so  judged  f  Leaving  this 
pregnant  question  to  find  its  answer  in  the  breasts  of  his 
audience,  he  now  passes  to  liis  personal  history.  9-15. 
See  on  ch.  9. 1,  &o.,  and  cf.  ch.  22.  4,  &c.  16-18.  But  rise, 
&c.  Here  the  ap(/stle  appears  to  condense  into  one  state- 
ment various  sayings  of  his  Lord  to  him  in  visions  at  dif- 
ferent times,  in  order  to  present  at  one  view  the  grandeur 
of  the  commission  with  which  his  Master  had  clothed 
him.  [Alford.]  a  minister  .  .  .  both  of  these  things 
-whlcli  thou  hast  seen  (putting  him  on  a  footing  with 
those  "eye-witnesses  and  ministers  of  the  word"  men- 
tioned Luke  1.  2),  and  of  those  In  ^vhlch  I  ^vlll  appear 
to  thee — referring  to  visions  he  was  thereafter  to  be  fa- 
voured with  ;  such  as  ch.  18.9,  10;  22. 17-21;  23. 11 ;  2  Corin- 
thians 12,  &c.  (Galatians  1.  12).  delivering  thee  from 
the  people— (the  Jews)  and  from  the  Gentiles.  He  was  all 
along  the  object  of  Jewish  malignity,  and  was  at  that 
moment  in  the  hands  of  the  Gentiles;  yet  he  calmly  re- 
poses on  his  Master's  assurances  of  deliverance  from 
both,  at  the  same  time  taking  all  precautions  for  safety 
and  vindicating  all  his  legal  rights,  unto  whom  now  I 
send  thee— Tlie  emphatic  "I"  here  denotes  the  authority 
of  the  Sender.  [Bengel.]  To  open  tiielr  eyes,  [and]  to 
turn  them  ft-om  darkness  to  light— rather,  'that  they 
may  turn'  (as  in  v.  20),  i.e.,  as  the  effect  of  their  eyes 
being  opened.  The  whole  passage  leans  upon  Isaiah  61. 
1  (Luke  4.  IS),  and  from  the  power  of  Satan— Note  the 
connection  here  between  being  "turned  from  darkness" 
and  "  from  the  power  of  Satan,"  whose  whole  power  over 
men  liesTn  keeping  them  in  the  dark:  hence  he  is  called 
"the  ruler  of  the  darkness  of  this  world."  See  on  2  Co- 
rinthians 4.  4.  that  they  niay  receive  forgiveness  .  .  . 
and  Inheritance  among  the  sanctlAed  by  faith  that 
Is  In  me— Note:  Faith  is  here  made  the  instrument  of 
salvation  at  once  in  its  first  stage,  forgiveness,  and  its 
last,  admission  to  the  home  of  the  sanctified;  and  tlie  faith 
which  introduces  the  soul  to  all  this  Is  emphatically 
declared  by  the  glorified  Redeemer  to  rest  vpon  Him- 

215 


Festus  Chargelh  Paul  with  beir,rj  Mad, 


ACTS  XXVII. 


Paul  sets  Joi-ivard  toward  Jv'oww!, 


)•?;/—"  FAITH,  even  that  which  is  in  Mk."  And  who 
that  believes  this  can  refrain  from  casting  liis  crown  be- 
fcfre  him  or  resist  ofFering  Him  supreme  worsliip  ?  19-!il. 
/jnVlicrewpon,  O  King  Agrippa,  I  ^vas  not  disobetlient 
i^fito  tlie  lieaveuly  vision — Tliis  musical  and  elevated 
Btrair?.,  which  carries  the  reader  along  witli  It,  and  doubt- 
less X^id  the  hearers,  bespeaks  the  lofty  region  of  thought 
*  Hnd  feeling  to  which  the  apostle  had  risen  while  reliears- 
Ing  his  Master's  communications  to  him  from  heaven. 
sliowed  to  tliem  of  Damascus  nn«l  at  Jemisalem — omit- 
ting Arabia;  because,  beginning  with  the  Jews,  his  ob- 
ject was  to  mention  first  the  places  where  his  former  ha- 
tred of  the  name  of  Christ  was  best  known :  the  mention 
of  the  Gentiles,  so  unpalatable  to  his  audience,  is  reserved 
to  the  last,  repent  and  return  to  God,  and  do  -vvorlss 
meet  for  repentance— a  brief  description  of  conversion 
and  its  proper  fruits,  suggested,  probably,  by  the  Baptist's 
leaching,  Luke  3.  7,  8.  SJiJ,  33.  Having  obtained  help 
('succour')  from  God  ('  that  [which  comethj  from  God'),  I 
continue  ('stand,'  'hold  my  ground')  unto  tliis  day, 
-witnessing,  &c.—q.d..  This  life  of  mine,  so  marvellously 
preserved,  in  spite  of  all  the  plots  against  it,  is  upheld 
for  the  Gospel's  sake ;  therefore  I  "  witnessed,"  &e.  tliat 
Christ  should  suffer,  &c.  The  construction  of  tliis  sen- 
tence implies  that  in  regard  to  the  question  '  whether  the 
Messiah  is  a  suffering  one,  and  whether,  rising  first  from 
the  dead,  he  should  show  light  to  the  (Jewish)  people  and 
to  the  Gentiles,'  he  had  only  said  what  tlie  prophets  and 
Moses  said  should  come.  ii*.  Festiis  said  -^vith  a  loud 
voice — surprised  and  bewildered.  Paul,  tliou  art  beside 
thyself,  much  learning  doth  maUe  thee  inad — q.d.,  is 
turning  thy  head.  The  union  of  flowing  Greek,  deep  ac- 
quaintance with  the  sacred  writings  of  his  nation,  refer- 
ence to  a  resurrection  and  otlier  doctrines  to  a  Roman  ut- 
terly unintelligible,  and,  above  all,  lofty  religious  earnest- 
ness, so  strange  to  the  cultivated,  cold-hearted  skeptics 
of  tliat  day — may  account  for  this  sudden  exclamation. 
!i5,  36.  I  am  not  mad,  most  noble  Festus,  but,  &c.  Can 
anything  surpass  this  reply,  for  readiness,  self-possession, 
calm  digftity?  Every  word  of  it  refuted  the  rude  charge, 
though  Festus,  probably,  did  not  intend  to  hurt  the  pris- 
oner's feelings,  the  king  knotvcth,  &c.— See  on  v.  1-3. 
37-39.  believest  thou  the  prophets  1  I  know  that  thou 
hellevest — The  courage  and  confidence  here  shown  pro- 
ceeded from  a  vivid  persuasion  of  Agrippa's  knowledge 
of  the  facts  and  faith  in  the  predictions  wliich  they  veri- 
fied; and  the  king's  reply  is  the  iiigliest  testimony  to 
the  correctness  of  these  presumptions  and  the  immense 
power  of  such  bold  yet  courteous  appeals  to  conscience. 
Almost  (or  'in  a  little  time')  thou  persuadest  me  to  be  a 
Cliristian— Most  modern  interpreters  think  the  ordinary 
translation  Inadmissible,  and  take  the  meaning  to  be, 
'Thou  thinkest  to  make  nie  with  little  persviasion  (or 
small  trouble)  a  Christian— but  I  am  not  to  l)e  so  easily 
turned.'  But  the  apostle's  ^'epW  can  scarcely  suit  any  but 
the  sense  given  in  our  authorized  version,  which  is  tliat 
adopted  by  Chrysostom  and  some  of  the  best  scholars 
since.  The  objection  on  whicli  so  mucli  stress  is  laid,  that 
the  word  "  Christian"  was  at  tliat  time  only  a  term  of 
contempt,  has  no  force  except  on  the  other  side ;  for  tak- 
ing it  in  that  view,  the  sense  is,  'Thou  wilt  soon  have  me 
one  of  that  despised  sect.'  1  vyould  to  God,  &c. — What 
unequalled  magnanimity  does  tliis  speech  breathe !  Only 
his  Master  ever  towered  above  this,  not  only  .  .  .  al- 
most .  .  .  but  altogether— or, '  whether  soon  or  late,'  or 
'with  little  or  much  difflculty.'  except  these  bonds — 
doubtless  holding  up  his  two  chained  hands  (see  on  ch.  12. 
6):  which  in  closing  such  a  noble  utterance  must  have  had 
an  electrical  effect.  30-33.  tvhen  he  had  thus  spoken, 
the  king  rose— not  over-easy,  we  may  be  sure.  This  man 
might  have  been  set  at  liberty  if  he  had  not  appealed 
to  Csesar— It  would  seem  from  this  that  such  appeals,  once 
made,  behooved  to  be  cai-ried  out. 

CHAPTER    XXVII. 
Ver.  1-44.    The  voyage  to  Italy— The  shipwreck 

AND  SAFE  landing  AT  MALTA.     1.  we  should  Sail,  &C.— 

216 


The  "we"  here  reintroduces  the  historian  as  one  of  the 
company.  Not  that  he  had  left  the  apostle  from  tlie  lime 
when  he  last  included  himself— ch.  21. 18 — but  the  apostle 
was  parted  from  him  by  his  arrest  and  imprisonment, 
until  now,  when  they  met  in  the  ship,  delivered  Paul 
and  certain  other  prisoners — State  prisoners  going  to  be 
tried  at  Rome;  of  which  several  Instances  are  on  record. 
J»ilius— wiio  treats  the  apostle  througliout  with  such 
marked  courtesy  («.  3,  43;  ch.  28.  16),  that  it  hafj  been 
tliought  [Bengel]  he  was  present  when  Paul  made  his 
defence  before  Agrippa  (see  ch.  25.  23),  and  was  impressed 
AVith  his  lofty  bearing,  a  centurion  of  Augustus'  band 
— tlie  Augustan  coliort,  an  honorary  title  given  to  more 
than  one  legion  of  the  Roman  army,  implying,  perhaps, 
that  they  acted  as  a  body-guard  to  the  emperor  or  procu- 
rator, as  occasion  required.  3.  a  ship  of  (belonging  to) 
Adramyttium— a  port  on  the  north-east  coast  of  the 
JEgean  Sea.  Doubtless  the  centurion  expected  to  find 
another  ship,  bound  for  Italy,  at  some  of  the  ports  of 
Asia  Minor,  without  having  to  go  with  this  ship  all  the 
Avay  to  Adramyttium ;  and  in  this  he  was  not  disap- 
pointed. See  on  v.  6.  meaning  to  sail  by  the  coasts 
('places')  of  Asia— a  coasting  vessel,  which  was  to  touch 
at  the  ports  of  proconsular  Asia,  [one]  Aristarchus,  a 
Macedonian  of  Thessalonica,  being  ^vith  us — rather 
'Aristarchus  the  Macedonian,'  <&c.  The  word  "one 
should  not  have  been  introduced  here  by  our  translators, 
as  if  tliis  name  had  not  occurred  before;  for  we  find  him 
seized  by  the  Ephesian  mob  as  a  "man  of  Macedonia  and 
Paul's  companion  in  travel,"  ch.  19.  29,  and  as  a  "Thessa- 
lonian"  accompanying  the  apostle  from  Ephesus  on  his 
voyage  back  to  Palestine,  ch.  20. 4.  Here  both  these  places 
are  mentioned  in  connection  with  his  nanie.  After  this 
we  find  him  at  Rome  with  the  apostle,  Colossians  4. 10; 
Philemon  24.  3.  next  day  touched  at  Sidon— To  reacli 
this  ancient  and  celebrated  Mediterranean  port,  about 
seventy  miles  north  from  Ccesarea,  in  one  day,  they  must 
have  had  a  fair  wind.  Julius  courteously  (see  on  v.  \) 
gave  him  liberty  to  go  to  his  friends — no  doubt  disci- 
ples, gained,  it  would  seem,  by  degrees,  all  along  the 
Plicenician  coast  since  the  first  preaching  there  (see  qnch. 
11. 19 ;  and  21. 4).  to  refresh  himself— which  after  his  long 
confinement  would  not  be  unnecessary.  Such  small  per- 
sonal details  are  in  this  case  extremely  interesting.  4. 
■when  -we  had  launched  ('set  sail')  from  thence,  -we 
sailed  under  Cyprus,  becaiise  the  ivinds  ivere  con- 
trary—The wind  blowing  from  tlie  westward,  probably 
witli  a  touch  of  the  north,  which  was  adverse,  tliey  sailed 
tmde)'  the  lee  of  Cyprus,  keeping  it  on  their  left,  and  steer- 
ing between  it  and  the  mainland  of  Phoenicia.  5.  -when 
we  had  sailed  over  the  Sea  of  Cilicla  and  Pamphylia — 
coasts  witli  which  Paul  had  been  long  familiar,  the  one, 
perhaps,  from  boyhood,  the  other  from  the  time  of  his 
first  missionary  tour — we  came  to  Myra,  a  city  of  Liycia 
— a  port  a  little  east  of  Patara  (see  on  ch.  21. 1).  6.  there 
.  .  .  found  a  ship  of  Alexandria,  sailing  l:kito  Italy, 
and  he  put  us  therein— (See  on  v.  2.)  As  Egypt  was  the 
granary  of  Italy,  and  this  vessel  was  laden  with  wheat  (v. 
oT)),  we  need  not  wonder  it  was  large  enough  to  carry  276 
souls,  passengers  an<l  crew  together  (v.  37).  Besides,  the 
Egyptian  merchantmen,  among  the  largest  in  the  Medi- 
terranean, were  equal  to  the  largest  merchantmen  in  our 
day.  It  may  seem  strange  that  on  their  passage  from 
Alexandria  to  Italy  they  should  be  found  at  a  Lycian 
port.  But  even  still  it  is  not  unusual  to  stand  to  the  north 
towards  Asia  Minor,  for  the  sake  of  tlie  current.  7.  sailed 
slo-»vly  many  days  (owing  to  contrary  winds),  and 
scarce  ('with  difficulty')  -were  come  over  against 
Cnidus— a  town  on  the  promontory  of  the  peninsula  of 
tliat  name,  liaving  tlie  island  of  Coos  (see  on  ch.  21. 1)  to 
the  west  of  it.  But  for  the  contrary  wind  they  might 
have  made  the  distance  from  Myra  (130  miles)  in  one  day. 
They  would  naturally  have  put  in  at  Cnidus,  whose 
larger  harbour  was  admirable,  but  the  strong  westerly 
current  induced  them  to  run  south,  under  (the  lee  of) 
Crete — (See  on  Titus  1.  5.)  over  against  Salmone— the 
cape  at  the  eastern  extremity  of  the  island.  8.  and 
hardly  passing  it— ' with  difliculty  coasting  along  it- 


CAN  pi  A. 

-the  ancient 

CRETE. 


SaiU  o^  Kn^lisK  MiLss 


East  J  ovqitmJe 


Paul  Forelelleth  much  Disaster, 


ACTS  XXVIl. 


but  Encourageth  the  Shij/s  Crew, 


from  the  same  cause  as  before,  the  westerly  current  and 
head-winds,  came  to  .  .  .  the  Fair  Havens— an  anchor- 
age near  the  centre  of  the  south  coast,  and  a  little  east  of 
Cape  Matala,  the  southernmost  point  of  the  island,  nigli 
wliereunto  was  tlie  city  Lasea — identiflod,  but  quite  re- 
cently, by  the  Rev.  George  Bkoavn  [Smith's  Voyagea 
and  Shipwreck  of  St.  Paul,  App.  iii.,  2d  Ed.,  1856.  To  this 
Invaluable  book  all  recent  commentators  on  this  chapter, 
and  these  notes,  are  mostly  indebted].  9,  10.  >vl»cit 
mucli  tintetvas  spent — since  leaving  Ca;sarea.  But  for 
unforeseen  delays  they  might  have  reached  the  Italian 
coast  before  the  stormy  season,  and  sailing  (the  naviga- 
tion of  the  open,  sea)  M-as  no^v  tiangerous,  because  tlie 
fast  -»vas  noiv  .  .  .  past— that  of  the  day  of  atonement, 
answering  to  the  end  of  September  and  beginning  of  Octo- 
ber, about  which  time  the  navigation  is  pronounced  un- 
safe by  writers  of  authority.  Since  all  hope  of  completing 
the  voyage  during  that  season  was  abandoned,  the  ques- 
tion next  was,  whether  tliey  should  winter  at  P'air  Ha- 
vens, or  move  to  Port  Phenice,  a  harbour  about  forty 
miles  to  the  westward.  St.  Paul  assisted  at  tlie  consulta- 
tion and  strongly  urged  them  to  winter  where  they  were. 
Sirs,  I  perceive,  tliat  tills  voyage  Tvlll  be  witli  bitrt 
and  niucli  damage,  &c. — not  by  any  Divine  communica- 
tion, but  simply  in  the  exercise  of  a  good  judgment  aided 
by  some  experience.  Tlie  event  justified  his  decision. 
11.  Nevertlielcss  tlic  centurion  believed  tlie  master 
and  owner  .  .  .  more  tlinu  Paul- He  would  naturally 
think  thejn  best  able  to  judge,  and  there  was  much  to  say 
for  their  opinion,  as  the  bay  at  Fair  Havens,  being  open  to 
nearly  one-half  of  the  compass,  could  not  be  a  good  wi  nter 
harbour.  Phenice  ('Phenix,'  now  called  LiUro)  •»vliicli 
lletli  toward  the  soutU-ivest  and  nortU--west — If  this 
mean  that  it  was  open  to  the  west,  it  would  certainly 
not  be  good  anchorage.  It  is  thought  therefore  to  mean 
that  a  ivindfrom  that  quarter  would  lead  into  it,  or  that  it 
lay  in  an  eosteri^  direction  from  sucli  a  wind.  [Smith.] 
The  next  verse  seems  to  confirm  this.  13.  ^vlien  tlie 
Boutli  wind  blew  softly,  supposing  tliey  lind  attained 
tlieir  purpose — Witli  such  a  wind  they  had  every  pros- 
pect of  reacliing  tlieir  destination  in  a  few  hours.  14:, 
15.  a  tempestuous  ('  typhonic')  ■wind  —  j".  e.,  like  a 
typhon  or  tornado,  causing  a  whirling  of  the  clouds, 
owing  to  the  meeting  of  opposite  currents  of  air.  called 
Euroclydon — The  true  reading  appears  to  he Euro-aquilo, 
or  east-north-east,  which  answers  all  the  effects  here 
ascribed  to  it.  could  not  bear  up  into  (or  'face')  the 
■wind,  -we  let  her  drift — before  the  gale.  16,  17.  under 
(the  lee  of)  a  certaJ.n  ('small')  Island  .  .  .  Clauda— 
south-west  of  Crete,  now  called  Gonzo;  about  twenty- 
three  miles  to  leeward,  we  had  much  ivork  to  come 
by  (t.  e.,  to  hoist  up  and  secure)  the  boat— now  become 
necessary.  Butwhj'  was  this  difflcult?  Independently 
of  the  gale,  raging  at  the  time,  the  boat  had  been  towed 
between  twenty  and  thirty  miles  alter  the  gale  sprung  up, 
and  could  scarcely  fail  to  be  filled  with  water.  [Smith.] 
undergirdlng  the  ship— i.  e.,  passing  four  or  five  turns 
of  a  cable-laid  rope  round  the  hull  or  frame  of  the  ship,  to 
enable  her  to  resist  the  violence  of  the  seas,  an  operation 
rarely  i-esorted  to  in  modern  seamanship,  fearing  lest 
they  should  fall  into  the  quicksands — '  be  cast  ashore'  or 
'stranded  upon  the  Syrtis;'  the  Si/rtis  Major,  a  gulf  on  the 
African  coast,  south-west  of  Crete,  the  dread  of  mariners, 
owing  to  its  dangerous  shoals,  they  stroke  (struck)  sail 
— This  cannot  be  the  meaning,  for  to  strike  sail  would 
have  driven  them  directly  towards  the  Syrtis.  The 
meaning  must  be, 'lowered  the  gear' (appurtenances  of 
every  kind);  liere,  perhaps,  referring  to  the  lowering  of 
the  heavy  malnyard  with  the  sail  attached  to  it.  [Smith.] 
18-!J0.  cast  out  'with  our  otvn  hands  (p.-issengers  and 
crew  together),  the  tackling  of  tlic  ship— whatever  they 
conld  do  without  that  carried  weight.  Tills  further  effort 
to  lighten  the  ship  seems  to  show  that  it  was  now  in  a 
leaking  condition,  as  will  presently  appear  more  evident. 
neither  sun  nor  stars  appeared  many  ('several')  days— 
probably  most  of  the  fourteen  days  mentioned  v.  '27. 
This  continued  thickness  of  the  atmosphere  prevented 
their  making  the  necessary  observations  of  tlie  heavenly 


bodies  by  day  or  by  night;  so  that  they  could  not  tell 
■where  they  were,  all  hope  that  -^ve  should  be  saved 
was  taken  a'^vay-' Their  exertions  to  subdue  tiie  leak 
had  been  unavailing;  they  could  not  tell  which  way  to 
malvc  for  the  nearest  land,  in  order  to  run  their  sliip 
ashore,  the  only  resource  for  a  sinking  ship:  but  unless 
they  did  make  the  land,  they  must  founder  at  sea.  Their 
apprehensions,  therefore,  were  not  so  much  caused  by 
tlie  fury  of  the  tempest,  as  by  the  state  of  the  ship.' 
[Smith.]  From  the  inferiority  of  ancient  to  modern 
naval  architecture,  leaks  were  sprung  much  more  easily, 
and  the  means  of  repairing  them  were  fewer  than  now. 
Hence  the  far  greater  number  of  shipwrecks  from  this 
cause.  21-26.  But  after  long  abstinence — See  on  v.  33. 
'  The  hardships  which  the  crew  endured  during  a  gale  of 
such  continuance,  and  their  exhaustion  from  labouring 
at  the  pumps  and  hunger,  may  be  imagined,  but  are  not 
deseribetl.'  [Smith.]  Paul  stood  forth  in  the  midst  of 
them,  and  said,  Sirs,  ye  should  have  hearkened  to 
me,  &c.— not  meaning  to  reflect  on  them  for  the  past,  but 
to  claim  their  confidence  for  what  he  was  now  to  say  .  .  . 
there  stood  by  me  this  night  the  angel  of  God  (as  ch. 
10.  9  and  23.  11).  whose  I  am  (1  Corinthians  6.  19,  20)  and 
whom  I  sei've  (in  the  sense  of  ivorship  or  religious  conse- 
cration: see  on  ch.  13.  2),  saying,  Fear  not,  Paul  5  thou 
must  be  brought  before  Ceesar ;  and,  lo.  Cod  hath 
given  tliee  all  .  .  .  that  sail  witli  thee— While  the  crew 
were  toiling  at  the  pumps,  Paul  was  wrestling  in  prayer, 
not  for  himself  only  and  tlie  cause  in  which  he  was  going 
a  prisoner  to  Rome,  but  with  true  magnanimity  of  soul 
for  all  his  shipmates;  and  God  heard  him,  "giving  him" 
(remarkable  expression !)  all  that  sailed  with  him. 
'When  the  cheerless  day  came  he  gathered  the  sailors 
(and  passengers)  around  him  on  the  deck  of  the  labour- 
ing vessel,  and  raising  his  voice  above  the  storm'  [Hows], 
reported  the  Divine  communication  he  had  received; 
adding  with  a  noble  simplicity,  "for  T  believe  God  that  it 
shall  be  even  as  it  was  told  me,"  and  encouraging  all  on 
board  to  "be  of  good  cheer"  in  the  same  confidence. 
What  a  contrast  to  this  is  the  speech  of  Cresar  in  similar 
circumstances  to  his  pilot,  bidding  him  keep  up  his  spirit 
because  he  carried  Caesar  and  Caesar's  fortune !  [Plu- 
tarch.] The  Roman  general  knew  no  better  name  for 
the  Divine  Providence,  by  Avhich  he  had  been  so  often 
preserved,  than  Caisar's  fortune.  [Humphry.]  From  the 
explicit  particulars— that  the  ship  would  be  lost,  but  not 
one  that  sailed  in  it,  and  that  they  "must  be  cast  on  a 
certain  island"— one  would  conclude  that  a  visional  rep- 
resentation of  a  total  wreck,  a  mass  of  human  beings 
struggling  with  the  angry  elements,  and  one  and  all  of 
tliose  wliose  figures  and  countenances  had  daily  met  his 
eye  on  deck,  standing  on  some  unknown  island  shore. 
From  what  follows,  it  would  seem  that  Paul  from  this 
time  was  regarded  with  a  deference  akin  to  awe.  37-29. 
when  the  fourteenth  night  was  come  (from  the  time 
they  left  Fair  Havens),  as  we  were  driven  (drifting)  up 
and  doivn  In  Adria — tlie  Adriatic,  that  sea  which  lies  be- 
tween Greece,  Italy,  and  Africa,  about  midnight  the 
shipmen  deemed  (no  doubt  from  the  peculiar  sound  of 
the  breakers)  that  tliey  drcvr  near  some  country  ('  that 
some  land  was  approaching  them').  This  nautical  lan- 
guage gives  a  graphic  character  to  the  narrative,  they 
cast  four  anchors  out  of  the  stern — The  ordinary  way 
was  to  cast  the  anchor,  as  now,  from  the  bow :  but  ancient 
ships,  builtwith  both  ends  alike, were  fitted  with  hawse- 
holes  in  the  stern,  so  that  in  case  of  need  they  could 
anchor  either  way.  And  when  the  fear  was,  as  here,  that 
they  mlglit  fall  on  the  rocks  to  leeward,  and  the  intention 
was  to  run  the  ship  ashore  as  soon  as  daylight  enabled 
them  to  fix  upon  a  safe  spot,  the  very  best  thing  they 
could  do  was  to  anchor  by  the  stern.  [Smith.]  In  stormy 
weatlier  two  anchors  were  used,  and  we  have  instances 
of  fourbelng  employed, as  here,  andtvished  ('anxiously' 
or  'devoutly  wished')  for  day— the  remark  this  of  one 
present,  and  witli  all  his  shipmates  alive  to  the  horrors 
of  their  condition.  'The  ship  might  go  down  ai  her 
anchors,  or  the  coast  to  leeward  might  be  iron-bound, 
ailbrdlng  no  beach  on  whicli  they  could  land  witli  safety, 

217 


FmiJPb  Warning  to  the  Centurion. 


ACTS  XXVIII. 


The  Occurrences  at  Meliia; 


Hence  their  anxious  longing  for  day,  and  the  ungftnerous 
but  natural  attempt,  not  peculiar  to  ancient  times,  of  the 
seamen  to  save  their  own  lives  by  talcing  to  the  boat.' 
[Smith.]  30.  As  tJie  sUlpmen  •»vere  about  to  flee  out 
of  the  ship  (under  cover  of  night)  wlieii  tliey  liacl  let 
do^vn  tlie  boat  ...  as  tliougli  tliey  -would  .  .  .  cast 
ancliors  out  of  tUe  foreship  ('bow')— rather,  'carry  out' 
anchors,  to  hold  the  ship  fore  as  well  as  aft.  'This  could 
have  been  of  no  advantage  in  the  circumstances,  and  as 
the  pretext  could  not  deceive  a  seaman,  we  must  infer 
that  the  officers  of  the  ship  were  parties  to  the  unworthy 
attempt,  which  Avas  perhaps  detected  by  the  nautical 
skill  of  St.  Luke,  and  communicated  by  him  to  St.  Paul.' 
[Smith.]  31.  Paul  said  to  the  centurion  and  to  tlie  sol- 
diers—the only  parties  now  to  be  trusted,  and  whose  own 
safety  was  now  at  stake,  except  ye  abide  In  the  ship  ye 
cannot  be  saved— The  soldiers  and  passengers  could  not 
be  expected  to  possess  the  necessary  seamanship  in  so 
very  critical  a  case.  The  flight  of  the  crew,  therefore, 
might  well  be  regarded  as  certain  destruction  to  all  who 
remained.  In  full  assurance  of  ultimate  safety,  in  virtue 
of  a  Divine  pledge,  to  all  in  the  ship,  Paul  speaks  and  acts 
throughout  this  whole  sceiie  in  the  exercise  of  a  sound  judg- 
ment <M  to  the  indispensable  human  conditions  of  safety; 
and  as  there  is  no  trace  of  any  feeling  of  inconsistency 
between  these  two  things  in  his  mind,  so  even  the  cen- 
turion, under  whose  orders  the  soldiers  acted  on  Paul's 
views,  seems  never  to  have  felt  perplexed  by  the  twofold 
aspect,  Divine  and  human,  in  which  the  same  thing  pre- 
sented Itself  to  the  mind  of  Paul.  Divine  agency  and 
human  instrumentality  are  in  all  the  events  of  life  quite  as 
much  as  here.  The  only  difi"erence  is  tliat  the  one  is 
for  the  most  part  shrouded  from  view,  while  the  other 
is  ever  naked  and  open  to  the  senses.  33.  Then  the 
soldiers  cut  off  the  ropes  of  the  boat  (already  lowered), 
and  let  her  fall  off— let  the  boat  drift  away.  33-37. 
tvhile  day  -tvas  coming  on— 'until  it  should  be  day;' 
i.e.,  in  the  interval  between  the  cutting  off  of  the  boat 
and  the  approach  of  day,  which  all  were  "anxiously  look- 
ing for"  {v.  29).  Paul— now  looked  up  to  by  all  the  pas- 
sengers as  the  man  to  direct  them— besought  them  all 
to  take  meat  ('  partake  of  a  meal'),  saying,  This  is  the 
fourteentli  day  ye  have  ^i-ried  ('  wailed  fora  breathing- 
time')  .  .  .  having  eaten  nothing  (i.  e.,  taken  no  regular 
meal).  The  impossibility  of  cooking,  tlie  occupation  of 
all  hands  to  keep  down  leakage,  &c.,  sufficiently  explain 
this,  which  Is  indeed  a  common  occurrence  in  such 
cases.  I  pray  you  to  take  some  meat,  for  tliis  is  for 
yourhealtli,  forthereshallnotahairfallfrom  .  .  .  any 
of  you— On  this  beautiful  union  of  confidence  in  the  Divine 
pledge  and  care  for  the  whole  ship's  health  and  safety  see 
on  V.  31.  -when  he  had  thus  spoken  lie  took  bread  (as- 
suming the  lead)and  gave  thanks  to  God  in  presence  of 
them  all— an  impressive  act  in  such  circumstances,  and 
fitted  to  plant  a  testimony  for  the  God  he  served  in  the 
breasts  of  all.  -when  he  had  broken  it,  he  began  to  eat 
—not  understood  by  the  Christians  in  the  ship  as  a  love- 
feast,  or  a  celebration  of  the  Lord's  Supper,  as  some  tliink, 
but  a  meal  to  recruit  exhausted  nature,  which  Paul  shows 
them  by  his  own  example  how  a  Christian  partakes  of. 
Then  were  they  all  of  good  cheer,  and  they  also  took 
Bome  meat—'  took  food ;'  the  first  full  meal  since  the  com- 
mencement of  the  gale.  Such  courage  in  desperate  cir- 
cumstances as  Paul  here  showed  is  wonderfully  infec- 
tious. 38-4rO.  -when  they  hatl  eaten  enough,  &c. — With 
fresh  strength  after  the  meal,  they  make  a  third  and  last 
eflfort  to  lighten  the  ship,  not  only  by  pumping,  as  before, 
but  by  throwing  the  whole  cargo  of  wheat  into  the  sea 
(see  on  v.  6).  •»vhen  it  was  day  tliey  knew  not  tlie  land 
—This  has  been  tliought  surprising  in  sailors  accustomed 
to  that  sea.  But  tlie  scene  of  the  wreck  is  remote  from 
the  great  harbour,  and  possesses  no  marked  features  by 
which  it  could  be  recognized,  even  by  a  native  if  he  came 
unexpectedly  upon  it  [Smith],  not  to  speak  of  the  rain 
pouring  in  torrents  (ch.  28.  2),  which  would  throw  a  haze 
over  the  coast  even  after  day  broke.  Immediately  on 
landing  they  knew  where  they  were  (ch.  28. 1).  discov- 
«red  a  «rcek  'with  a  shore— Every  creek  of  course  must 
218 


have  a  shore;  out  the  meaning  is,  ^practicable  shore.  In 
a  nautical  sense,  t.  e.,  one  with  a  smooth  beach,  in  con- 
tradistinction to  a  rocky  coast  (as  v.  41  shows),  into 
wliich  tliey  were  minded,  if  .  .  .  possible,  to  flirust 
tlie  slilp — Tliis  was  their  one  chance  of  safety,  taken  up 
tlie  anchors,  tliey  committed  themselves  to  the  sea — 
The  Marg.  is  liere  evidently  riglit,  'cnt  the  anclioi-s  (away), 
they  left  them  in  the  sea.'  loosed  tlie  rudder-bands — 
Ancient  sliips  were  steered  by  two  large  paddles,  one  on 
each  quarter.  When  anchored  by  the  stern  in  a  gale,  it 
would  be  necessary  to  lift  them  out  of  the  water  and  se- 
cure tliem  by  lashings  or  rudder-bands,  and  to  loose  these 
when  llie  ship  was  again  got  under  way.  [Smith.]  Iioised 
up  the  mainsail— rather,  'the  foresail,'  tlie  best  possible 
sail  that  could  be  set  in  the  circumstances.  IIow  neces- 
sary must  the  crew  have  been  to  execute  all  these  move- 
ments, and  how  obvious  the  foresight  which  made  their 
stay  indispensable  to  the  safety  of  all  on  board  (see  on 
v.  31) !  4:1.  falling  into  a  place  -wliere  two  seas  met— 
Mr.  Smith  thinks  this  refers  to  the  channel,  not  more 
than  100  yards  broad,  whicli  separates  the  small  island  of 
Salmone  from  Malta,  forming  a  communication  between 
tlie  sea  inside  the  bay  and  that  outside,  the  fore  part 
stuck  fast,  and  remained  immovable  —  'The  rocks  of 
Malta  disintegrate  into  extremely  minute  particles  ol 
sand  and  clay,  which,  when  acted  upon  by  the  currents 
or  surface  agitation,  form  a  deposit  of  tenacious  clay ;  but, 
in  still  waters,  where  these  causes  do  not  act,  mud  is 
formed;  but  it  is  only  in  creeks,  where  there  are  no  cur- 
rents, and  at  such  a  depth  as  to  be  undisturbed  by  the 
waves,  that  the  mud  occurs.  A  sliip,  therefore,  impelled 
by  the  force  of  a  gale,  into  a  creels,  with  such  a  bottom, 
would  strike  a  bottom  of  mud,  graduating  into  tenacious 
clay,  into  whicli  the  fore  part  would  fix  itself,  and  beheld 
fast,  while  the  stern  was  exposed  to  the  force  of  the 
waves.'  [Smith.]  hinder  part  -^vas  broken — The  con- 
tinned  action  denoted  by  the  tense  here  is  to  be  noted — 
'  was  fast  breaking,'  going  to  pieces.  43-44.  the  soldiers' 
counsel  was  to  kill  tlie  prisoners,  lest  any  .  .  .  should 
escape- Roman  cruelty,  which  made  the  keepers  answer- 
aljle  for  tlieir  prisoners  with  tlieir  own  lives,  is  here  re- 
flected in  this  cruel  proposal,  the  centurion.  &c.— Great 
must  have  been  the  influence  of  Paul  over  the  centurion's 
mind  to  produce  sucli  an  effect.  All  followed  tht  swim- 
mers in  committing  themselves  to  the  deep,  and  accord- 
ing to  the  Divine  pledge  and  Paul's  confident  assurance 
given  them,  every  soul  got  safe  to  land— yet  without  mir- 
acle. (While  the  graphic  minuteness  of  this  narrative  of 
tlie  shipwreck  puts  it  beyond  doubt  that  the  narrator  was 
himself  on  board,  the  great  number  of  nautical  phrases, 
which  all  critics  have  noted,  along  with  the  unprofessional 
air  which  the  whole  narrative  wears,  agrees  singularly 
with  all  we  know  and  have  reason  to  believe  of  "  the  be- 
loved physician:"  see  on  ch.  16.40.) 

CHAPTER    XXVIII. 

Ver.  1-31.  The  wintering  at  Malta,  and  notabl* 
occurrences  there— prosecution  of  the  voyage  to 
Italy  as  far  as  Puteoli,  and  land  journey  thence 
TO  Rome— Summary  of  the  apostle's  labours  there 
FOR  the  two  following  YEARS.  1.  kiiew^  the  island 
■was  called  Mellta— See  on  ch.  27.39.  The  opinion  that 
this  island  was  not  Malta  to  the  south  of  Sicily,  but  Me- 
leda  in  the  Gulf  of  Venice— which  till  lately  had  respect- 
able support  among  competent  judges— is  now  all  but  ex- 
ploded ;  recent  examination  of  all  the  places  on  the  spot, 
and  of  all  writings  and  principles  bearing  on  the  question, 
by.  gentlemen  of  the  liighest  qualifications,  particularly 
Mr.  Smith  (see  on  ch.27. 41),  having  set  the  question,  it 
may  now  be  affirmed,  at  rest.  3.  the  barbarous  people 
—so  called  merely  as  speaking  neither  the  Greek  nor  the 
Latin  language.  They  were  originally  Phoenician  colo- 
nists, showed  us  no  little  ('  no  ordinary')  kindness,  for 
they  kindled  a  Are,  and  received  us  e-very  one,  be- 
cause of  tlie  present  rain  ('  the  rain  that  was  on  us'— not 
now  first  falling,  but  then  falling  heavily)  and  because 
of  the  cold— welcomed  us  all,  drenched  and  shivering,  to 


Hui  Miracle  of  the  Viper. 


ACTS  XX VIII. 


Paul's  Departure  for  Rome. 


tnesf!  most  seasonable  marks  of  friendship.  In  tliis  tliese 
"barbarians"  contrast  favourably  with  many  since,  bear- 
ing the  Christian  name.  The  lifelike  style  of  the  narra- 
tive here  and  in  the  following  verses  gives  it  a  great 
charm.  3.  wUen  Paul  had  gatliercd  a  Uiiudle  of  sticks 
('i>  quantity  of  dry  sticks').  The  vigorous  activity  of 
Paul's  character  is  observable  In  this  comparatively  tri- 
fling action.  [Webster  and  Wilicinsox.]  and  laid  tliem 
on  tlie  fire,  there  came  a  viper  outof  tlie  Iieat — Having 
laid  Itself  up  among  the  sticks  on  the  approach  of  the 
cold  winter  season,  it  had  suddenly  recovered  from  its 
torpor  by  the  heat,  and  fastened  (its  fangs)  on  his  hand 
—Vipers  dart  at  their  enemies  sometimes  several  feet  at  a 
bound.  They  have  now  disappeared  from  Malta,  owing 
to  the  change  which  cultivation  has  produced.  4-G.  Bfo 
donbtthls  man  Is  a  murderer  (his  chains,  which  they 
■would  see,  might  strengthen  the  impression) -ivhoni  .  .  . 
vengeance  sufTcreth  not  to  live— They  believed  in  a  Su- 
preme, jResMlest,  Avenging  Eye  and  Hand,  however  vague 
their  notions  of  where  it  resided,  shook  off  the  heast 
and  felt  no  harm  —  See  Mark  16.  18.  they  looked 
('continued  looklug')whcn  he  should  have  s^vollen  or 
fallen  do'»vndead  (familiar  with  the  effects  of  such  bites), 
and  satv  no  harm  come  to  him,  they  changed  their 
minds,  and  said  .  .  .  he -tvas  a  god— from  "a  murderer" 
to  "a  god,"  as  the  Lj'caonian  greeting  of  Paul  and  Silas 
from  "sacrificing  to  them"  to  "stoning  them"  (ch.  lA.  13, 
19).  Wliat  has  not  the  Gospel  done  for  the  uncultivated 
portion  of  the  human  family,  while  its  eflfects  on  the  ed- 
ucated and  refined,  though  very  dilTereut,  are  not  less 
marvellous  !  Verily  it  is  God's  chosen  restorative  for  the 
human  spirit,  in  all  the  multitudinous  forms  and  grada- 
tions of  its  lapsed  state.  7,  8,  possessions  of  the  chief 
man  ('the  first  man')  of  the  island — He  would  hardly 
be  so  styled  in  the  lifetime  of  his  father,  if  his  distinc- 
tion was  that  of  the  family.  But  it  is  now  ascertained 
that  this  was  the  proper  ojfficial  title  of  the  Maltese  rep- 
resentative of  the  Roman  prsietor  of  Sicily,  to  whose  pro- 
vince Malta  belonged  ;  two  inscriptions  having  been  dis- 
covered in  the  island,  one  in  Greek,  the  other  in  I.atln, 
containing  the  same  words  wlilch  Lulce  here  employs. 
■^vho  received  us  (of  Paul's  company,  but  doubtless 
Including  the  "courteous"  Julius)  and  lodged  us  three 
days  courteously  —  till  proper  winter-lodgings  could 
be  obtained  for  them,  the  father  of  Publius  lay  sick 
of  a  fever—'  fevers.'  The  word  was  ol'ien  thus  used  in 
the  plural  number,  probably  to  express  recurring  at- 
tacks, and  of  a  bloody  flux— 'of  dysentery.'  (The  med- 
ical  accuracy  of  our  historian's  style  lias  been  observed 
here.)  to  ^vhorn  Patil  entered  in,  and  prayed  (thereby 
precluding  the  supposition  that  any  charm  resided  in 
himself),  and  laid  his  hands  on  him,  and  healed  lilm 
—Thus,  as  our  Lord  rewarded  Peter  for  the  use  of  his 
boat  (Luke  5.  3,  4,  &c.),  so  Paul  richly  repays  Publius  for 
his  hospitality.  Observe  the  fulfilment  here  of  two 
things  predicted  in  Mark  16.  IS — the  "  taking  up  serpents," 
and  "recovering  of  the  sick  by  laying  hands  on  them." 
this  done,  others  .  .  .  came  and  were  healed—'  kept 
coming  to  [us]  and  getting  healed,'  i.  e.,  during  our  stay, 
not  all  at  once.  [Webster  and  Wilkinson.]  ivho  also 
honoured  ns  .  .  .  and  ^vhen  we  departed  tliey  laded  us, 
<fcc.— This  was  not  taking  hire  for  the  miracles  wrought 
among  them  (Matthew  10.  8),  but  such  grateful  expressions 
of  feeling,  particularly  in  providing  what  would  minister 
to  their  comfort  during  the  voyage,  as  showed  the  value 
they  set  upon  the  presence  and  labours  of  the  apostle 
among  them,  and  such  as  It  would  have  hurt  their  feel- 
ings to  refuse.  Whether  any  pernnment  effects  of  this 
three  months'  stay  of  the  greatest  of  the  ai)ostles  were 
left  at  Malta,  we  cannot  certaiuly  say.  Hut  thougli  little 
dependence  Is  to  be  placed  upon  the  tradition  that  I'ublius 
became  bishop  of  Malta  and  afterwards  of  Athens,  we  may 
well  believe  the  accredited  tradition  that  the  beginnings 
of  the  Christian  Church  at  Malta  sprang  out  of  this  mem- 
orable visit.  11.  we  departed  in  a  ship  of  Alexandria 
(see  on  ch.  27.  6)  ^^-hleh  had  wintered  In  the  Isle— no 
doubt  driven  In  by  the  same  storm  which  had  wrc(!ked 
on  iis  ehores  the  apostle's  vessel—an  incidental  mark 


of  consistency  in  the  narrative.  ■*vhose  sign— or 'figure- 
head ;  the  figure,  carved  or  painted  on  the  bow,  which 
gave  name  to  the  vessel.  Such  figure-heads  were  an- 
ciently as  common  as  now.  was  Castor  and  Pollux — 
the  tutelar  gods  of  mariners,  to  whom  all  their  good  for- 
tune was  ascribed.  St.  Anthony  is  substituted  for  them 
in  the  modern  superstitionsof  Mediterranean  (Romanist) 
sailors.  They  carry  his  image  in  their  boats  and  ships. 
It  is  highly  improbable  that  two  ships  of  Alexandria 
should  have  been  casually  found,  of  which  the  owners 
were  able  and  willing  to  receive  on  board  such  a  number 
of  passengers  (ch.  27.  6).  We  may  then  reasonably  con- 
ceive that  it  was  compulsory  on  the  owners  to  convey 
soldiers  and  state  travellers.  [Webster  and  Wilkinson.] 
13,  13.  landing  at  Syracuse- the  ancient  and  celebrated 
capital  of  Sicily,  on  its  eastern  coast,  about  eighty  miles, 
or  a  day's  sail,  north  from  Malta,  we  tarried  there  three 
days— probably  from  the  state  of  the  wind.  Doubtless 
Paul  would  wish  to  go  .ashore,  to  find  out  and  break  ground 
amongst  the  Jews  and  proselytes  whom  such  a  mercan- 
tile centre  would  attract  to  it;  and  if  this  was  allowed  at 
the  outset  of  the  voyage  (ch.  27.  3),  much  more  readily 
would  it  be  now  when  he  had  gained  the  reverence  and 
confidence  of  all  classes  with  whom  he  came  in  contact. 
At  any  rate  we  cannot  wonder  that  he  should  be  regarded 
by  the  Sicilians  as  the  founder  of  the  Church  of  that 
island,  front  thence  we  fetched  a  compass — i.  e.,  pro- 
ceeded circuitously,  or  tacked,  working  to  windward 
probably,  and  availing  themselves  of  the  sinuosities  of 
the  coast,  the  wind  not  being  favourable.  [Smith.]  What 
follows  confirms  this,  and  came  to  Rhegiuin  —  now 
Iteggio,  a  seaport  on  the  south-west  point  of  the  Italian 
coast,  opposite  the  north-east  point  of  Sicily,  and  at  the 
entrance  of  the  narrow  straits  of  Messina,  after  one 
day  the  south  ^vlnd  ble^v— '  a  south  wind  having  sprung 
up;'  being  now  favoured  with  a  fair  wind,  for  want  of 
which  they  had  been  obliged  first  to  stay  three  days  at 
Syracuse,  and  then  to  tack  and  put  in  for  a  day  at  Rhe- 
gium.  the  next  day  to  Puteoli— now  Pozzuoli,  situated 
on  the  northern  part  of  the  magnificent  bay  of  Naples, 
about  ISO  miles  north  of  Rhegium,  a  distance  which  they 
might  make,  running  before  their  "south  wind,"  in  about 
twenty-six  hours.  Tlie  Alexandrian  corn-ships  enjoj'ed 
a  privilege  peculiar  to  themselves,  of  not  being  obliged 
to  strike  their  topsail  on  landing.  By  this  they  were 
easily  recognized  as  they  hove  in  sight  by  the  crowds 
that  we  find  gathered  on  the  shore  on  such  occasions. 
[Hows.]  14,15.  Where  ^ve  fouiid  brethren— not  "the 
brethren"  (see  on  ch.  21.  4),  from  which  one  would  con- 
clude thej^  did  not  expect  to  find  such.  [Webster  and 
Wilkinson.]  and  were  desired  ('  requested')  to  tarry 
■*vlth  them  seven  days— If  this  request  came  from  Julius, 
it  may  have  proceeded  partly  from  a  wish  to  receive  in- 
structions from  Rome  and  make  arrangements  for  his 
journey  thither,  partly  from  a  wish  to  gratify  Paul,  as  he 
seems  studiously  and  increasingly  to  have  done  to  the 
last.  One  can  hardly  doubt  that  he  was  infiucnced  by 
both  considerations.  However  this  may  be,  the  apostle 
had  thus  an  opportunity  of  spending  a  Sabbath  with  the 
Christians  of  the  place,  all  the  more  refreshing  from  his 
long  privation  in  this  respect,  and  as  a  seasoning  for  the 
unknown  future  that  lay  before  him  at  the  metropolis. 
so  we  went  toward  Rome.  And  from  thence,  when 
the  brethren  (of  Rome)  heard  of  us— by  letter  from 
Puteoli,  and  probably  by  the  same  conveyance  which 
took  Julius'  announcement  of  his  arrival,  they  came 
to  meet  us  as  far  as  Appli  Foriim- a  town  forty-one 
miles  from  Rome,  and  tl»e  Three  Taverns- thirty  miles 
from  Rome.  Thus  they  came  to  greet  the  apostle  in  two 
parties,  one  stopping  short  at  the  nearer,  the  other  going 
on  to  the  more  distant  place.  >vhom  when  Paul  saw,  he 
thanked  God— for  such  a  welcome.  How  sensitive  he 
was  to  such  Christian  afiection  all  his  Epistles  show. 
(Romans  1.  !>,  Ac.)  and  took  courage— his  long-cherished 
purpose  to  "see  Rome"  (ch.  19.  21),  there  to  proclaim  the 
unsearchable  riches  of  Christ,  and  the  Divine  pledge  that 
in  this  he  should  be  gratified  (ch.  23. 11),  neing  now  about 
to  be  auspiciously  realized.    16.  when  we  came  to  Rom» 

219 


Paul  Preaches  to  the  Jews  at  Rome. 


ACTS  XXVIII. 


Some  Believe,  while  others  Disbelieve. 


—the  renowned  capital  of  the  ancient  world,  situated  on 
the  Tiber,    the  centurion  delivered  the  prisoners  to  the 

captain  of  the  g;uard — the  Proetortan  Prefect,  to  whose 
custody,  as  commander  of  the  Prsetorian  guard,  the  high- 
est military  authority  in  the  city,  were  committed  all 
who  were  to  come  before  the  emperor  for  trial.    Ordin- 
arily there  were  two  such  prefects;  but  from  A.  D.  51  to 
62,  one  distinguished  general— JSurriw  Aframus,  who  had 
been  Nero's  tutor— held  that  office;  and  as  our  historian 
speaks  of  "the  captain,"  as  if  there  were  but  one,  it  is 
thought  that  this  fixes  the  apostle's  arrival  at  Rome  to  be 
not  later  than  the  year  62.    [Wies.]    But  even  though 
there  had  been  two  when  Paul  arrived,  he  would  be  com- 
mitted only  to  one  of  tliem,  who  would  be  "the  captain" 
who  got  charge  of  him.    (At  most,  therefore,  this  can  fur- 
nish no  more  than  confirmation    to  the  chronological 
evidence  otherwise  obtained.)    but  Paul  was  suffered  to 
dweU   by  himself  witli   a   ('the')   soldier   tliat   kept 
('guarded')  him— (Sete  on  ch.  12.  6.)    This  privilege  was 
allowed  in  the  case  of  the  better  class  of  prisoners,  not 
accused  of  any  flagrant  offence,  on  finding   security— 
which  in  Paul's  case  would  not  be  difficult  among  the 
Christians.    The  extension  of  this  privilege  to  the  apostle 
may  have  been  due  to  the  terms  in  which  Festus  wrote 
about  him;  but  far  more  probably  it  was  owing  to  the 
nigh  terms  in  which  Julius  spoke  of  him,  and  his  express 
Intercession  in  his  behalf.     It  was  overruled,  however, 
forgiving  the  fullest  scope  to  the  labours  of  llie  apostle 
compatible  with   confinement   at  all.     As  the   soldiers 
who  kept  him  were  relieved  periodicallj^  he  would  thus 
make  the  persoual  acquaintance  of  a  great  number  of 
the  Praetorian  guard ;  and  if  he  had  to  appear  before  the 
Prefect  from  time  to  time,  the  truth  might  thus  pene- 
trate to  those  who  surrounded  the  emperor,  as  we  learn, 
from  Philippians  1. 12,  13,  that  it  did.    17-20.  Paul  called 
the   chief    of  the    Je-»vs    togetlier  — Though    banished 
from  the  capital  by  Claudius,  the  Jews  enjoyed  the  full 
benefit  of   the  toleration  whicli  distinguished  the  first 
period  of  Nero's  reign,  and   were  at  this  time  in  con- 
Biderable   numbers,    wealth,    and    influence    settled   at 
Rome.    We  have  seen  that  long  before  this  a  flourishing 
Christian  Church  existed  at  Rome,  to  wliich  Paul  wrote 
his  Epistle  (see  on  ch.  20.  3),  and  the  first  members  of 
which  were  probably  Jewish  converts  and  proselytes.  (See 
Introduction  to  Epistle  to  Romans.)     yet  -was  I  deliv- 
ered prisoner  from  Jerusalem  into  t\\e  hands  of  tlie 
Romans  (the  Roman  authorities,  Felix  and  Festus)  .  .  . 
I  ^vas  constrained  to  appeal  .  .  .  not  that  I  hnd  augitt 
to  accuse  my  nation  of— g.  d.,  I  am  here  not  as  tlieir  ac- 
cuser, but  as  niy  own  defender,  and  this  not  of  choice  but 
necessity.    His  object  in  alluding  thus  gently  to  the  treat- 
ment he  had  received  from  the  Jews  was  plainly  to  avoid 
whatever  might  irritate  his  visitors  at  the  first;  espe- 
cially as  he  was  not  aware  whether  any  or  wliat  informa- 
tion against  him  had  reached  their  community.     For 
this  cause  .  .  .  have  I  called  for  you  .  .  .  because  .  .  . 
for  the  iiope  of  Israel  (see  on  26.  C,  7)  I  am  bound  ivifh 
this  chain— 7.  d.,  'This  cause   is  not  so  much  mine  as 
yours;  it  is  the  nation's  cause;  all  that  is  dear  to  the 
heart  and  hope  of  Israel  is  bound  up  with  tliis  case  of 
mine.'     From  the  touching  allusions  which  the  apostle 
makes  to  his  chains,  before  Agrippa  first,  and  here  before 
the  leading  members  of  the  Jewish  community  at  Rome, 
at  his  first  interview  with  them,  one  would  gather  that 
his  great  soul  felt  keenlj'  his  being  in  such  a  condition  ; 
and  it  is  to  this  keenness  of  feeling,  under  the  control  of 
Christian  principle,  that  we  owe  the  noble  uye  which  he 
made  of  it  in  these  two  cases.     31,  33.  We  neitlier  re- 
ceived letters  out  of  Judea  concerning  thee,  &c. — We 
need  not  suppose  [with  Tholuck  and  others]  that  there 
was  any  dishonest  concealment  here.     The  distinction 
made  between  himself,  against  whom  they  heard  noth- 
ing, and  his  "sect,"  as  "everywhere  spoken   against," 
Is  a  presumption  in  favour  of  their  sincerity ;  and  there 
is  ground  to  think  that  as  the  case  took  an  unexpected 
turn  by  Paul's  appealing  to  Ccesar,  so  no  information  on 
the  subject  would  travel  from  Jerusalem  to  Rome  in  ad- 
vance of  the  apostle  himself,   -^vc  desire  ('  deem  it  pi'oper ') 
220 


to  hear  of  thee  ivhat  thou  thlnkest— what  are  thy  sen* 

timents,  views,  «&c.  Theapparent  freedom  from  prejudice 
here  expressed  may  have  arisen  from  a  prudent  desire  to 
avoid  endangering  a  repetition  of  those  dissensions  about 
Christianity  to  which,  probably,  Suetonius  alludes,  and 
which  had  led  to  the  expulsion  of  the  Jews  under  Clau- 
dius. [Humphry.]  See  on  ch.  18.  2.  33,  34.  there 
came  many  ('considerable  numbers')  into  his  lodging 
—The  word  denotes  one's  place  of  stay  as  a  guest  (Phile- 
mon 22),  not  "his  own  hired  house,"  mentioned  v.  30. 
Some  Christian  friends— possibly  Aquila  and  Priscilla, 
who  had  returned  to  Rome  (Romans  16.  3) — would  be  glad 
to  receive  him,  though  he  would  soon  find  himself  more 
at  liberty  in  a  house  of  his  own.  to  -whom  he  ex- 
pounded and  testified  the  kingdom  of  God— opening 
up  the  great  spiritual  principles  of  that  kingdom  in  oppo- 
sition to  the  contracted  and  secular  views  of  it  entertained 
by  the  Jews,  persuading  tliem  concerning  Jesus — as 
the  ordained  and  predicted  Head  of  that  kingdom,  out 
of  the  la^v  and  the  prophets— drawing  his  materials  and 
arguments  from  a  source  mutually  acknowledged,  front 
morning  till  evening— 'Who  would  not  wish  to  have 
been  present?'  exclaims  Bengei,;  but  virtually  we  are 
present  while  listening  to  those  Epistles  which  he  dictated 
from  his  prison  at  Rome,  and  to  his  other  epistolary  ex- 
positions of  Christian  truth  against  the  Jews,  and  some 
believed  .  .  .  some  not— What  simplicity  and  candour 
are  in  this  record  of  a  result  repeated  from  age  to  age 
where  the  Gospel  is  presented  to  a  promiscuous  assem- 
blage of  sincere  and  earnest  inquirers  after  truth,  frivo- 
lous worldlings,  and  prejudiced  bigots!  35-39.  -when 
tliey  (the  Jews)  agreed  not  among  themselves — the  dis- 
cussion having  passed  into  one  between  the  two  parties 
into  which  the  visitors  were  now  divided,  respecting  the 
arguments  and  conclusions  of  the  apostle,  they  departed 
—the  material  of  discussion  being  felt  by  both  parties  to 
be  exliausted.  after  Paul  had  spoken  one  word — one 
solemn  parting  testimony,  from  those  Scriptures  regarded 
by  both  alike  as  "the  Holy  Ghost  speaking"  to  Israel. 
Hearing  ye  shall  hear,  &c.— See  on  Matthew  13.  13-15; 
and  John  12.  38-40.  With  what  pain  would  this  stern  say- 
ing be  wrung  from  him  whose  "  heart's  desire  and  prayer 
to  God  for  Israel  was  that  they  might  be  saved,"  and  who 
"had  great  heaviness  and  continual  sorrow  in  his  heart" 
on  their  account  (Romans  10.1;  9.2)!  the  salvation  of 
God  is  sent  to  the  Gentiles,  and  they  wiW  hear— See  on 
ch.  13.44-48.  'This  "departure  to  the  Gentiles"  he  had 
intimated  to  the  perverse  Jews  at  Antioch  (ch.  13.  46),  and 
at  Cwinlh  (ch.  18.  6);  now  at  Rome:  thus  in  Asia,  Greece, 
find  Jiali/.'  [Bengel.]  the  Jeivs departed,  and  liad great 
('much')  reasoning  among  tliemselves — 'This  verse  is 
wanting  in  many  MSS.  [and  omitted  by  several  recent 
editors],  but  certainly  without  reason.  Probably  the 
words  were  regarded  as  superfluous,  as  they  seem  to  tell 
us  what  we  were  told  before,  that  Paul  "departed  "  (see  v. 
25).  But  in  v.  25  it  is  the  breaking  ofl'of  the  discourse  that 
is  meant,  here  the  final  departure  from  the  house.'  [Ols- 
HAUSEN.]  39.  in  Ills  o^vn  hired  house — (see  on  v.  23),  yet 
still  in  custody,  for  he  only  "received  all  that  came  to 
him ;"  and  it  is  not  said  that  he  went  to  the  synagogue  or 
anj'where  else,  ■with  all  confidence,  no  man  forbid- 
ding liim— enjoying,  in  the  uninterrupted  exercise  of  his 
ministry,  all  tlie  liberty  of  a  guarded  man. 

Thus  closes  this  most  precious  monument  of  the  begin- 
nings of  the  Christian  Church  in  its  march  from  east  to 
west,  among  the  Jews  first,  whose  centre  was  Jerusalem ; 
next  among  the  Gentiles,  with  Antioch  for  Us  headquar- 
ters; finally,  its  banner  is  seen  waving  over  imperial 
Rome,  foretokening  its  universal  triumphs.  That  distin.- 
guished  apostle  whose  conversion,  labours,  and  suflei'ings 
for  "the  faith  which  once  he  destroyed"  occupy  more 
than  half  of  this  History,  it  leaves  a  prisoner,  unheard,  so 
far  as  appears,  for  two  years.  His  accusers,  whose  pres- 
ence was  Indispensable,  would  have  to  await  the  return 
of  spring  before  starting  for  the  capital,  and  might  not 
reach  it  for  many  months;  nor,  even  when  there,  would 
they  be  so  sanguine  of  success— after  Felix,  Festus,  ana 


Clironoloyical  Table  of  the  Principal  Events 


ACTS   XXVill. 


connected  with  the  Life  of  the  Apostle  Paul. 


Agrlppa  had  all  pronounced  him  Innocent— as  to  bu  im- 
patient of  delay.  And  If  witnesses  were  required  to  prove 
the  charge  advanced  by  Tertullus,  tliat  he  was  "a  mover 
of  sedition  among  all  the  Jews  tliroughout  the  (Uonian) 
world  "  (cb.  24,  5),  they  must  have  seen  that  unless  con- 
siderable time  was  allowed  them  tlie  case  would  cer- 
tainly break  down.  If  to  this  be  added  the  capricious  de- 
lays whicli  the  emperor  himself  might  Interpose,  and  tlie 
practice  of  Nero  to  hear  but  one  cliarge  at  a  time,  it  will 
not  seem  strange  that  the  historian  should  have  no  pro- 
ceedings in  the  case  to  record  for  two  years.  Begun,  prob- 
ably, before  the  apostle's  arrival,  its  progress  at  Rome 
under  his  own  eye  would  furnish  exalted  employment, 
and  beguile  many  a  tedious  hour  of  his  two  years'  im- 
prisonment. Had  the  case  come  on  for  hearing  during 
this  period,  much  more  if  it  had  been  disposed  of,  it  is 
hardly  conceivable  that  the  History  should  have  closed 
as  It  does.  But  If,  at  the  end  of  tliis  period,  the 
Narrative  only  wanted  the  decision  of  tlie  case,  wliilo 
hope  deferred  was  making  the  heart  sick  (Provei'bs  13. 
12),  and  if,  under  the  guidance  of  that  Spirit  whose  seal 
was  on  It  all,  it  seemed  of  more  consequence  to  put 
the  Church  at  once  in  possession  of  this  Historj'  than 
to  keep  it  back  indefinitely  for  the  sake  of  what  might 
come  to  be  otherwise  known,  we  cannot  wonder  tliat 
It  should  be  Wound  up  as  it  is  in  its  two  concluding 
verses.  All  that  we  know  of  the  apostle's  proceedings 
and  history  beyond  this  must  be  gathered  from  (ho 
Epistles  of  the  /mprwonweni  — Ephesians,  Philippians, 
Colossians,  and  Philemon  —  written  during  tliis  period, 
and  the  Pastoral  Epistles— to  Timothy  and  Titus,  which, 
in  our  judgment,  areof  subsequent  date.  From  the  former 
class  of  Epistles  we  learn  the  following  particulars:  (1) 
That  the  trying  restraint  laid  upon  the  apostle's  labours 
by  his  imprisonment  had  only  turned  his  influence  into  a 
new  channel;  the  Gospel  having  in  consequence  pene- 
trated even  into  the  palace,  and  pervaded  the  city,  while 
the  preachers  of  Christ  were  emboldened  ;  and  thougli  the 
Judaizing  portion  of  them,  observing  his  success  among 


tlie  Gentiles,  had  been  led  to  inculcate  with  fresL  zea» 
tlicir  own  narrower  Gospel,  even  this  had  done  much  good 
by  exieiidiii;;  tlie  truth  common  to  both  (see  on  Philip- 
pians 1. 12-18;  4.22);  (2)  That  as  in  addition  to  all  his  other 
labours,  "the  care  of  all  the  churches  pressed  upon  him 
from  day  to  day"  (2  Corinthians  11.28),  so  with  these 
churches  he  kept  up  an  active  correspondence  by  means 
of  letters  and  messages,  and  on  such  errands  he  wanted 
not  faithful  and  beloved  brethren  enough  ready  to  be  em- 
ployed—  Luke;  Timolheus;  Tychicus;  (3 ohn) 3Iark, ■  iJcmas ; 
Aristarclius ;  Epaphras ;  Onesimus ;  Jegus,  called  Justus; 
and,  for  a  short  time,  Epaphroditus.  (See  on  Colossians  4. 7, 
9-12,14;  Philemon  23,24;  and  Introduction  to  Ephesians, 
Philippians  and  Philemon.)  That  the  apostle  sutt'ered 
martyrdom  under  Nero  at  Rome  has  never  been  doubted. 
But  that  the  appeal  which  brought  him  to  Rome  issued  in 
his  liberation,  that  he  was  at  large  for  some  years  there- 
after and  took  some  wide  missionary  circuits,  and  that 
he  was  again  arrested,  carried  to  Rome,  and  then  executed 
—  was  the  undisputed  belief  of  the  early  Church,  as  ex- 
pressed by  Chrysostom,  Jekome  and  Eusebius,  in  tho 
fourth  century,  up  to  Clement  of  Rome,  the  "fellow-la- 
bourer" of  the  apostle  himself  (Philippians  4. 3),  in  the  first 
century.  The  strongest  possible  conflrmation  of  this  is 
found  in  the  Pastoral  Epistles,  which  bear  marks  througli- 
out  of  a  more  advanced  state  of  the  Church,  and  more 
matured  forms  of  error,  than  can  well  have  existed  at  any 
period  before  the  appeal  whicli  brought  the  apostle  to 
Rome;  which  refer  to  movementsof  himself  and  Timothy 
that  cannot  without  some  straining  (as  we  think)  be  made 
to  fit  into  any  prior  period;  and  which  are  couched  In  a 
manifestly  riper  style  than  any  of  his  other  Epistles. 
(See  Introduction  to  Timothy  and  Titus,  and  notes.)  All 
this  has  been  called  in  question  by  modern  critics  of  great 
research  and  acuteness  [Petavius,  Lakdnek,  De  Wette, 
WiESELER,  Davidson,  &c.].  But  those  who  maintain  the 
ancient  view  are  of  equal  authority  and  more  numerous, 
wh  i  le  the  weight  of  argument  appears  to  us  to  be  decidedly 
on  their  side. 


CHRONOLOGICAL  TABLE  OF  THE  PRINCIPAL  EVENTS  CONNECTED  WITH  THE  LIFE  OF  THE 

APOSTLE  PAUL. 

Certainty  in  these  dates  is  not  to  be  had,  the  notes  of  time  in  the  Acts  being  few  and  vague.  It  is  only  by  connect- 
ing those  events  of  secular  history  which  it  records,  and  tlie  dates  of  which  are  otherwise  tolerably  known  to  us— such 
as  the  famine  under  Claudius  Ceesar  (ch.  11.  28),  the  expulsion  of  the  Jews  from  Rome  by  the  same  emperor  (ch.  18.  2), 
and  tlie  entrance  of  Porcius  Festus  upon  his  procuratorship  (ch.24.  27),  with  the  Intervals  specified  between  some  oc- 
currences in  the  apostle's  life  and  others  (such  asch.  20.31;  24.  27;  28.30;  and  Galatians  Land  2.) — that  we  can  thread  our 
way  through  the  difficulties  that  surround  the  chronology  of  the  apostle's  life,  and  approximate  to  certainty.  Im- 
mense research  has  been  brought  to  bear  upon  the  subject,  but,  as  might  be  expected,  the  learned  are  greatly  divided. 
Every  year  has  been  fixed  upon  as  the  probable  date  of  the  apostle's  conversion  from  a.  b.  31  [Bengel]  tuA.  d.  42 
[Eusebius].  But  the  weight  of  authority  is  in  favour  of  dates  ranging  between  35  and  40,  adiflference  of  not  more  than 
live  years;  and  the  largest  number  of  authorities  is  in  favour  of  the  year  37  or  38.  Taking  the  former  of  these,  to  which 
opinion  largely  inclines,  the  following  Table  will  be  useful  to  the  student  of  apostolic  history  : 


A.D.  37 Paul's  Conveusion 

"     40 FirstWsM  to  Jerusalem 

"     42-44 First  residence  at  Antioch 

"     44 &cond  Visit  to  Jerusalem 

"     45-47 First  Missionary  Journey.. 

"     47-51 - iSecond  residence  at  Antioch..., 

Third  Visit  to  Jerusalem 


51,53,  oro4 Second  Missionary  .Tourney. 

53or54 FourUiWaXt  to  Jerusalem 

Third  residence  at  Antioch. 

54-58. Third  Missionary  Journey... 


/-M/iA  Visit  to  Jerusalem,  ^ 
I  Arrest  and  Imprisonment  at  Cfes.aroa.  j  ' 


60(Aut.)— ) 

61  (Spring  J Voyage  to  and  Arrival  in  Rome 

63 Release  from  Imprisonment 

At  Crete,  Colosse,  Macedonia,  Corinth,  Nlcopolls,  Dalmatia,  Troas. 
88-65,  or  66.  or  poB- 
sibly  so  late  as 
66-«8. Martyrdom  at  Borne. 


Acts  9. 1. 
"    9.26;  Gal.  1.18. 
"    11.25-50. 
"    11.  30;  12.  25. 
"    13. 2;  14. 36. 
"    14.28. 
"    15.2-30;Gal.2. 1-ia. 

(on  which  see  Notes^ 
"    15.  36, 40;  18.  22. 
"    18.21,22. 
"    18.22,23. 
"    18.23;2M5. 

"    21.  J5;  23.35. 

"    27.1;  28. 16 

"    28.30. 
1  &  2  TIra.  and  Til. 


221 


IfUroduetion.  ROMANS.  JMntbtetion, 

THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

ROMANS. 

INTRODUCTION. 

The  gexttineness  of  the  Epistle  to  the  Romans  has  never  been  questioned.  It  lias  the  unbroken  testimony  of  ail 
antiquitj%  up  to  Clement,  the  apostle's  "  fellow-labourer  in  the  Gospel,  whose  name  was  in  the  Book  of  Life"  (Philip- 
pians  4.  3),  and  who  quotes  from  it  in  his  undoubted  Epistle  to  the  Corinthians,  written  before  the  close  of  the  first 
century.    The  most  searching  investigations  of  modern  criticism  have  left  it  untouched. 

When  and  where  this  Epistle  was  written  we  have  the  means  of  determining  with  great  precision,  from  the 
Epistle  itself  compared  with  the  Acts  of  the  Apostles.  Up  to  the  date  of  it  the  apostle  had  never  been  at  Rome  (ch. 
1.  11,  13, 15).  He  was  then  on  the  eve  of  visiting  Jerusalem  with  a  pecuniary  contribution  for  its  Christian  poor  from 
the  churches  of  Macedonia  and  Achaia,  after  which  his  purpose  was  to  pay  a  visit  to  Rome  on  his  way  to  Spain  (ch. 
15.  25-28).  Now  this  contribution  we  know  that  he  carried  with  him  from  Corinth,  at  the  close  of  his  third  visit  to 
that  city,  which  lasted  three  months  (Acts  20.2,3;  24.17).  On  this  occasion  there  accompanied  him  from  Corinth 
certain  persons  whose  names  are  given  by  the  historian  of  the  Acts  (Acts  20.  4),  and  four  of  these  are  expressly  men- 
tioned in  our  Epistle  as  being  with  the  apostle  when  he  wrote  it— Timotheus,  Sosipater,  Gains,  and  Erastus  (ch.  16.  21, 
23).  Of  these  four,  the  third,  Gains,  was  an  inhabitant  of  Corinth  (1  Corinthians  1.  14),  and  the  fourth,  Erastus,  was 
"chamberlain  of  the  city"  (ch.  16.  23),  which  can  hardly  be  supposed  to  be  other  than  Corinth.  Finally,  Phoebe,  the 
bearer,  as  appears,  of  this  Epistle,  was  a  deaconess  of  the  Church  at  Cenchrea,  the  eastern  port  of  Coriuih  (ch.  16. 1). 
Putting  these  facts  together,  it  is  impossible  to  resist  the  conviction,  in  which  all  critics  agree,  that  Corinth  was  the 
place  from  which  the  Epistle  was  written, -and  that  it  was  despatched  about  the  close  of  the  visit  above  mentioned, 
probably  in  the  early  spring  of  the  year  58. 

The  FOUNDER  of  this  celebrated  Church  is  unknown.  That  it  owed  its  origin  to  the  apostle  Peter,  and  that  he  was 
Its  first  bishop,  though  an  ancient  tradition  and  taught  in  the  Church  of  Rome  as  a  fact  not  to  be  doubted,  is  refuted 
by  the  clearest  evidence,  and  is  given  up  even  by  candid  Romanists.  On  that  supposition,  how  are  we  to  account  for 
so  important  a  circumstance  being  passed  by  in  silence  by  the  historian  of  the  Acts,  not  only  in  the  narrative  of 
Peter's  labours,  but  in  that  of  Paul's  approach  to  the  metropolis,  of  the  deputations  of  Roman  "  brethren"  that  came 
as  far  as  Appil  Forum  and  the  Three  Taverns  to  meet  him,  and  of  his  two  years'  labours  there  ?  And  how,  consist- 
ently with  his  declared  principle— not  to  build  on  another  man's  foundation  (ch.  15. 20) — could  he  express  his  anxious 
desire  to  come  to  them  that  he  might  have  some  fruit  amOng  them  also,  even  as  among  other  Gentiles  (ch.  1. 13),  if  all 
the  while  he  knew  that  they  had  the  apostle  of  the  circumcision  for  their  spiritual  father?  And  how,  if  so,  is  there 
no  salutation  to  Peter  among  the  manj-  in  this  Epistle?  or,  if  it  may  be  thought  that  he  was  known  to  be  elsewhere 
at  that  particular  time,  how  does  there  occur  in  all  the  Epistles  which  our  apostle  afterwards  wrote  from  Rome  not 
one  allusion  to  such  an  origin  of  the  Roman  Cliurch?  The  same  considerations  would  seem  to  prove  that  this  Church 
owed  its  origin  to  no  prominent  Christian  labourer;  and  this  brings  us  to  the  much-litigated  question, 

For  WHAT  CLASS  of  Cliristians  was  this  Epistle  principally  designed — Jewish  or  Gentile?  That  a  large  number 
of  Jews  and  Jewish  proselytes  resided  at  this  time  at  Rome  is  known  to  all  who  are  familiar  with  the  classical  and 
Jewish  writers  of  that  and  the  immediately  subsequent  periods;  and  that  those  of  them  who  were  at  Jerusalem  on 
the  day  of  Pentecost  (Acts  2. 10),  and  formed  probably  part  of  the  three  thousand  converts  of  that  day,  would  on  their 
return  to  Rome  carry  the  glad  tidings  with  them,  there  can  be  no  doubt.  Nor  are  indications  wanting  that  some  of 
those  embraced  In  the  salutations  of  this  Epistle  were  Christians  already  of  long  standing,  if  not  among  the  earliest 
converts  to  the  Christian  faith.  Others  of  them  who  had  made  the  apostle's  acquaintance  elsewhere,  and  who.  If  not 
Indebted  to  him  for  their  first  knowledge  of  Christ,  probably  owed  much  to  his  ministrations,  seemed  to  have  charged 
themselves  with  the  duty  of  cherishing  and  consolidating  the  work  of  the  Lord  in  the  capital.  And  thus  It  is  not 
improbable  that  up  to  the  time  of  the  apostle's  arrival  the  Christian  community  at  Rome  had  been  dependent  upon 
subordinate  agency  for  the  increase  of  its  numbers,  aided  by  occasional  visits  of  stated  preachers  from  the  provinces ; 
and  perhaps  it  maybe  gathered  from  the  salutations  of  the  last  chapter  that  it  was  up  to  that  time  in  a  less  organized, 
though  far  from  less  flourishing  state,  than  some  other  churches  to  whom  the  apostle  had  already  addressed  Epistles, 
Certain  it  is,  that  the  apostle  writes  to  them  expressly  as  a  Gentile  Church  (ch.  1. 13,  15;  15. 15, 16);  and  though  it  is 
plain  that  there  were  Jewish  Christians  among  them,  and  the  whole  argument  presupposes  an  intimate  acquaintance 
on  the  part  of  his  readers  with  the  leading  principles  of  the  Old  Testament,  this  will  be  suflaiciently  explained  by- 
supposing  that  the  bulk  of  them,  having  before  they  knew  the  Loid  been  Gentile  proselytes  to  the  Jewish  faith,  had 
entered  the  pale  of  the  Christian  Church  through  the  gate  of  the  ancient  economy. 

It  remains  only  to  speak  briefly  of  the  plan  and  character  of  this  Epistle.  Of  all  the  undoubted  Epistles  of  our 
apostle,  this  is  the  most  elaborate,  and  at  the  sarhe  time  the  most  glowing.  It  has  just  as  much  in  common  with  a 
theological  treatise  as  is  consistent  with  the  freedom  and  warmth  of  a  real  letter.  Referring  to  the  headings  which 
we  have  prefixed  to  its  successive  sections,  as  best  exhibiting  the  progress  of  the  argument  and  the  connection  of  its 
points,  we  here  merely  note  that  its  first  great  topic  is  what  maybe  termed  the  legal  relation  of  man  to  God  as  a  violater 
of  His  holy  law,  whether  as  merely  written  on  the  heart,  as  in  the  case  of  the  Heathen,  or,  as  in  the  case  of  the 
Chosen  People,  as  further  known  by  external  revelation ;  that  it  next  treats  of  that  legal  relation  as  wholly  reversed 
through  believing  connection  with  the  Lord  Jesus  Christ ;  and  that  its  third  and  last  great  topic  is  the  new  life  which 
accompanies  this  change  of  relation, embracing  at  once  a  blessedness  and  a  consecration  to  God  which,  rudimentally 
complete  already,  will  open,  in  the  future  world,  into  the  bliss  of  immediate  and  stainless  fellowship  with  God.  The 
bearing  of  these  wonderful  truths  upon  the  condition  and  destiny  of  the  Chosen  People,  to  which  the  apostle  next 
comes,  though  it  seem  but  the  practical  application  of  them  to  his  kinsmen  according  to  the  flesh,  is  in  some  respects 
the  deepest  and  most  difficult  part  of  the  whole  Epistle,  carrying  us  directly  to  the  eternal  springs  of  Grace  to  the 
guilty  in  the  sovereign  love  and  inscrutable  purposes  of  God  ;  after  which,  however,  we  are  brought  back  to  the  his- 
torical platform  of  the  visible  Church,  in  the  calling  of  the  Gentiles,  the  preservation  of  a  faithful  Israelitishi  remnant 
222 


Paul  Commendeth  his  Calling, 


BOMANS  I. 


and  his  Desire  to  Vinit  Rome 


amidst  the  general  unbelief  and  fall  of  the  nation,  and  the  ultimate  recovery  of  all  Israel  to  constitute,  with  the 
Gentiles  in  the  latter  day,  one  catholic  Church  of  God  upon  earth.  The  remainder  of  the  Epistle  is  devoted  to  sundry 
practical  topics,  winding  up  with  salutations  and  outpourings  of  heart  delightfully  suggestive. 


CHAPTER  I. 
Ver.  1-17.  Introduction.  1.  Paul  (see  on  Acts  13.  9),  a 
•err-ant  of  Jesus  Christ— The  word  here  rendered  "  ser- 
vant" means  *  bond-servant,'  or  one  subject  to  the  will 
and  wholly  at  the  disposal  of  another.  In  this  sense  it  is 
applied  to  the  disciples  of  Christ  at  large  (1  Corinthians  7. 
21-23),  as  in  the  Old  Testament  to  all  the  people  of  God 
(Isaiah  66.  14).  But  as,  in  addition  to  this,  the  prophets 
and  kings  of  Israel  were  officially  "the  scrviints  of  the 
Lord"  (Joshua  1.  1;  Psalm  18.,  title),  the  Hpostles  call 
themselves.  In  the  same  official  sense,  "the  servants  of 
Christ"  (as  here,  and  Philipplans  1. 1;  James  1. 1 ;  2  Peter 
1. 1 ;  Jude  1),  expressing  such  absolute  subjection  and  de- 
votion to  the  Lord  Jesus  as  they  would  never  have  yielded 
to  a  mere  creature.  (See  on  v.  7;  and  on  John  5.  22,  23.) 
called  to  be  an  apostle— when  first  he  "saw  the  Lord;" 
the  indispensable  qualification  for  apostleship.  See  on 
Acts  9.  5;  22.  14;  1  Corinthians  9.  1.  separated  unto  tlie 
(preaching  of  the)  gospel — neither  so  late  as  when  "the 
Holy  Ghost  said.  Separate  me  Barnabas  and  Saul"  (Acts 
13.  2),  nor  so  early  as  when  "separated  from  his  mother's 
womb"  (see  on  Galatians  1. 15).  He  was  called  at  one  and 
the  same  time  to  the  faith  and  the  apostleship  of  Christ 
(Acts  26.  16-18).  of  God— i.  e.,  the  gospel  of  which  God  is 
the  glorious  Author.  So  ch.  15. 16;  1  Thessalonians  2.  2,  8, 
9;  1  Peter  4.  17.  a.  Which  he  had  promised  afore  .  .  . 
In  the  holy  Scriptures— Though  the  Roman  Churcli  was 
Gentile  by  nation  (see  on  v.  13),  yet  as  it  consisted  mostly 
of  proselytes  to  the  Jewish  faith  (see  Introduction  to  this 
Epistle),  they  are  here  reminded  that  in  embracing  Christ 
they  had  not  cast  off,  but  only  the  more  profoundly 
yielded  themselves  to,  Moses  and  the  prophets  (Acts  13. 
32,  33).  3,  4:.  Concerning  his  Son  Jesus  Christ  our 
Lord— the  grand  burden  of  this  "gospel  of  God."  made 
of  the  seed  of  David — as,  according  to  "the  holy  Scrip- 
tures," He  behooved  to  be.  (See  on  Matthew  1.1.)  accord- 
ing to  the  flesh — i.  e.,  in  His  human  nature  (cf.  ch.  9. 5,  and 
John  1.  14);  implying,  of  course,  that  He  had  another  na- 
ture, of  which  the  apostle  immediately  proceeds  to  speak. 
And  declared— K<.,  'marked  ofl','  'defined,'  'determined,' 
i.  e.,  'shown,'  or  '  proved.'  to  be  the  Son  of  God— Observe 
how  studiously  the  language  changes  here.  He  "ifa.» 
MADE  (says  the  apostle)  of  the  seed  of  David,  according  to 
the  flesh;"  but  He  was  not  made,  He  was  onlj'  "declared 
(or  proved)  to  be  the  Son  of  God."  So  John  1.  1,  14,  "In 
the  beginning  was  the  Word  . . .  and  the  Word  was  made 
flesh;"  and  Isaiah  9.  6,  "Unto  us  a  Child  is  bokx,  unto  us 
a  Son  is  given."  Thus  the  Sonship  of  Christ  is  in  no 
proper  sense  a  born  relationship  to  the  Father,  as  some, 
otherwise  sound  divines,  conceive  of  it.  By  His  birth  in 
the  flesh,  that  Sonship,  which  was  essential  and  uncre- 
ated, merely  effloresced  into  palpable  manifestation. 
(See  on  Luke  1.  35;  Acts  13.32,33.)  with  power— This 
may  either  be  connected  with  "declared,"  and  then  the 
meaning  will  be  'powerfully  declared'  [Luther,  Beza, 
Benqei.,  Feitzsche,  Alford,  &c.];  or  (as  in  our  version, 
and  as  we  think  rightly)  with  "the  Son  of  God,"  and  then 
the  sense  Is,  'declared  to  be  the  Son  of  God  in  possession 
of  that  "power"  which  belonged  to  Him  as  the  only-be- 
gotten of  the  Father,  no  longer  shrouded  as  in  the  days 
of  his  flesh,  but  "by  His  resurrection  from  the  dead" 
gloriously  displayed  and  hencefortli  to  be  for  ever  exerted 
in  this  nature  of  ours.'  [Vulgate,  Calvin,  Hodge, 
Philippi,  Mehking,  <fec.]  according  to  tlie  spirit  of 
holiness— If  "according  to  the  flesh"  mean  here,  '  in  His 
human  nature,'  this  uncommon  expression  must  mean 
•in  His  olticr  nature,'  which  wc  have  seen  to  be  that  "of 
the  Hon  of  God"— an  eternal,  uncreated  nature.  This  is 
Here  styled  the  "Spirit,"  as  an  impalpable  and  immaterial 
nature  (John  4.  24),  and  "  the  Spirit  of  holincsx,"  proljably 
lu  absolute  contrast  with  that  "likeness  of  sinful  flesh" 
which  lie  assumed.    One  Is  apt  to  wouder  that  if  this  be 


the  meaning,  it  was  not  expressed  more  simply.  But  if 
the  apostle  had  said  'He  was  declared  to  be  the  Son  of 
God  according  to  the  Holy  Spirit,'  the  reader  would  have 
thought  he  meant  'the  Holy  Ghost;'  and  it  seems  to  have 
been  just  to  avoid  this  misapprehension  that  he  used  the 
rare  expression,  "the  Spirit  of  holiness."  5.  By  whom 
(as  the  ordained  channel)  we  have  received  grace  (the 
whole  "grace  that  bringeth  salvation")  and  apostlcsiiip 
—for  the  publication  of  that  "grace,"  and  the  organiza- 
tion of  as  many  as  receive  it  into  churches  of  visible  dis- 
ciplesbip.  (We  prefer  thus  taking  them  as  two  distinct 
things,  and  not,  with  some  good  interpreters,  as  one— 
'  the  grace  of  apostleship.')  for  obedience  to  tlie  faith 
(rather,  'for  the  obedience  of  faith')— f.  e.,  in  order  to 
men's  yielding  themselves  to  the  belief  of  God's  saving 
message,  which  is  the  highest  of  all  obedience,  for  his 
name— that  He  might  be  glorified.  6.  Antong  virhom 
are  ye  also— t.  e.,  along  with  others;  for  the  apostle  as- 
cribes nothing  special  to  the  Church  of  Rome  (cf.  1  Corin- 
thians 14.  30).  [Bengel.]  the  caUed  (see  on  ch.  8.  30)  of 
Christ  Jesus- f.  e.,  either  called  'by  Him'  (John  5.  25),  or 
the  called  '  belonging  to  Him ;'  '  Christ's  called  ones.'  Per- 
haps this  latter  sense  is  best  supported,  but  one  hardly 
knows  which  to  prefer.  T.  beloved  of  God— (Cf.  Deu- 
teronomy 33.  12 ;  Colossians  3. 12.)  Grace  . , .  (see  on  Jonn 
1.  14,  p.  70,  2d  column)  and  peace— the  peace  which  Christ 
made  through  the  blood  of  His  cross  (Colossians  1.20),  and 
which  reflects  into  the  believing  bosom  the  peace  of  God 
whicli  passeth  all  understanding  (Philipplans  4.';;).  from 
God  our  Father,  and  the  Lord  Jesus  Christ—'  Nothing 
speaks  more  decisively  for  the  divinity  of  Christ  than 
thesejuxtapositionsof  Christwith  the  eternal  God, which 
run  through  the  whole  language  of  Scripture,  and  the  deri- 
vation of  purely  Divine  influences  from  Him  also.  The 
nameof  nomancan  be  placed  by  the  side  of  the  Almighty. 
He  only,  in  whom  the  Word  of  the  Father  who  is  Himself 
God  became  flesh,  may  be  named  beside  Him;  for  men  are 
commanded  to  honour  Him  even  as  they  honour  the 
Father,  John  5.  23.'  [Olshausen.]  8.  your  faith  is 
spoken  of  tliroughout  the  ^vliole  world— This  was 
quite  practicable  tlirough  tlie  frequent  visits  paid  to  the 
capital  from  all  the  provinces:  and  the  apostle,  having 
an  eye  to  the  influence  they  would  exercise  upon  others, 
as  well  as  their  own  blessedness,  gives  thanks  for  such 
faith  to  "iiis  God  tlirough  Jesus  Christ,"  as  being  the 
source,  according  to  his  theology  of  faith,  as  of  all  grace 
in  men.  9.  For  God  .  ^  .  -whom  I  serve  (tlie  word  de- 
notes religious  service)  %vlth  my  spirit  (from  my  inmost 
soul)  in  the  gospel  of  his  Son  (to  which  Paul's  whole 
religions  life  and  oflicial  activity  were  consecrated)  is 
my  witness,  tliat  -^vitliout  ceasing  I  make  mention 
of  you  always  in  my  proyers— So  for  the  Epliesians 
(Epliesians  1.  15,  15);  so  for  the  Philipplans  (Philipplans 
1.3,4);  so  for  the  Colossians  (Colossians  1.3,4);  so  for 
the  Tliessalonians  (1  Tliessalonians  I.  2,  3).  What  cath- 
olic love,  what  all-absorbing  spirituality,  what  impas- 
sioned devotion  to  tiie  glory  of  Christ  among  men!  10, 
Making  request,  if  by  any  means  noiv  at  length  I 
may  have  a  prosperous  journey  by  tlie  will  of  God, 
to  come  to  y«u  —  Though  long  anxious  to  visit  the 
capital,  he  met  with  a  number  of  providential  liindrances 
(v.  13;  ch.  15.22;  and  see  on  Acts  19.21;  2;?.  11,  28.15);  inso- 
much that  nearly  a  quarter  of  a  century  elapsed,  after  his 
conversion,  ere  his  desire  was  accomplished,  and  that 
only  as  "a  prisoner  of  .lesus  Christ."  Thus  taught  that 
his  whole  future  was  in  the  hands  of  God,  he  makes  it  Ills 
continual  prayer  that  at  length  the  obstacles  to  a  happy 
and  prosperous  meeting  miglit  be  removed.  11,  Vi.  For 
I  long  to  see  you,  tliat  I  may  Impart  to  you  some  spir- 
itual gift— not  any  supernatural  gift,  as  the  next  clause 
shows,  and  cf.  1  Corinthians  1.  7.  to  the  end  tUnt  yc  may 
l>e  established  {  That  is,  tliot  I  may  be  comforted  to- 
gether ivith  you  by  the  mutual  faith  both  of  you  and 

223 


The  Gospel  for  the  Juslificalion  of  all  Men. 


ROMANS  I. 


God^s  Wrath  Overhangs  the  Heathen  World. 


me—'  Not  wishing  to  "  lord  It  over  their  faith,"  but  rather 
to  be  a  "helper  of  their  joy,"  the  apostle  corrects  his 
former  expressions:  my  desire  is  to  Instruct  you  and  do 
you  good,  that  Is,  for  us  to  Instruct  and  do  one  another 
good:  in  giving#shall  also  receive.'    [Jowett.]    'Nor  is 
he  insincere  in  so  speaking,  for  there  is  none  so  poor  in 
the  Church  of  Christ  who  may  not  Impart  to  us  sometliing 
of  value:  it  is  only  our  malignity  and  pride  that  hinder 
us  from  gathering  such  fruit  from  every  quarter.'    [Cal- 
vin.]   How  '  widely  different  is  the  apostolic  style  from 
that  of  the  court  of  Papal  Rome  !'    [Bengel.]    13.  often- 
times I  purposed  to  come  unto  you,  but  -was  let  (hin- 
dered) liitlierto— chiefly  by  his  desire  to  go  first  to  places 
whore  Christ  was  not  known  (ch.  15.  20-24).    tliat  I  miglit 
Iiave  some  fruit  (of  my  ministry)  among  you  also,  even 
as  among  otiier  Gentiles— The  Gentile  origin  of  the 
Roman  Church  is  here  so  explicitly  stated,  that  those 
who  conclude,  merely  from  the  Jewish  strain  of  the  argu- 
ment, that  they  must  have  been  mostly  Israelites,  decide 
in  opposition  to  the  apostle  himself.  (But  see  Introduction 
to  this  Epistle.)    14, 15.  I  am  debtor  botli  to  tlie  (culti- 
vated) Greeks  and  to  tlie  (rude)  Barbarians.  .  .  .  So,  as 
qiueli  as  in  me  is,  I  am  ready  to  preacli  tbc  gospel  to 
»ou  that  are  at  Rome  also— He  feels  himsell  under  an 
All-subduing  obligation  to  carry  the  gospel  to  all  classes 
of  mankind,  as  adapted  to  and  ordained  equally  for  all  (1 
Corinthians  9.  16).     16.   For  I  am  not  ashamed  of  the 
uospel— (The  words,  "  of  Christ,"  which  follow  here,  are 
wanting  in  the  oldest  and  best  MSS.)    This  language  im- 
plies that  it  required  some  courage  to  bring  to  'the  mis- 
tress of  the  world'  what  "  to  the  Jews  was  a  stumbling- 
block  and  to  the  Greeks  foolishness."    But  its  inherent 
glory,  as  God's  life-giving  message  to  a  dying  Avorld,  so 
filled  his  soul,  that,  like  his  blessed  Master,  he  "despised 
the  shame."    for  it  is  the  power  of  God  unto  salva- 
tion TO  EVEKY  ONE  THAT  BELiEVETH— Here  and  in  the 
next  verse  the  apostle  announces  the  great  theme  of  his 
ensuing  argument;  Salvation,  the  one  overwhelming 
necessity  of  perishing  men;  this  revealed  in  the  gospel 
me^ssage;  and  that  message  so  owned  and  honoured  of  God 
as  to  carry,  in  the  proclamation  of  it,  God's  own  power 
to  save  every  soul  that  embraces  it,  Greek  and  Bar- 
l)i\rian,  wise  and  unwise  alike.    17.  For  tlierelu  is  the 
righteousness  of  God  revealed— that  is  (as  the  whole  ar- 
gument of  the  Epistle  shows),  God's  justifying  right- 
eousness,   from  faith  to  faith— a  difficult  clause.    Most 
interpreters   (judging   from  the  sense   of  such   phrases 
elsewhere)  take  it  to  mean,  'from  one  degree  of  faith  to 
another.'    But  this  agrees  ill  with  the  apostle's  design, 
which  has  nothing  to  do  with  the  progressive  stages  of 
faith,  but  solely  with  faith  itself  as  the  appointed  way  of 
receiving  God's  "righteousness."    We  prefer,  therefore, 
to  understand  it  thus:   'The  righteousness  of  God  is  in 
the  gospel  message,  revealed  (to  be)  from  (or  '  by')  faith  to 
(or  'for')  faith,'  that  is,  '  in  order  to  be  by  faith  received.' 
(So  substantially,  Melville,  Meyer,  Stuart,  Bloom- 
field,  &c.)    as  it  is  -written  (Habakkuk  2.  4),  The  Just 
shall  live  by  faith- This  golden  maxim  of  the  Old  Testa- 
ment Js  thrice  quoted  in  the  New  Testamentr— here  ;  Ga- 
latian's  3. 11 ;  Hebrews  10. 38— showing  that  the  gospel  way 
of  '  life  by  faith,'  so  far  from  disturbing,  only  con- 
ilnued  and  developed  the  ancient  method— On  the  fore- 
going verses,  note  (1.)  What  manner  of  persons  ought  the 
ministers  of  Christ  to  be,  according  to  the  pattern  here 
setup:  absolutely  subject  and  offlcially  dedicated  to  the 
Lord  Jesus ;  separated  unto  the  gospel  of  God,  which  con- 
templates the  subjugation  of  all  nations  to  the  faith  of 
Christ;  debtors  to  all  classes,  the  refined  and  the  rude,  to 
bring  the  gospel  to  them  all  alike,  all  shame  in  the  pres- 
ence of  the  one,  as  well  as  pride  before  the  other,  sinking 
before  the  glory  which  they  feel  to  be  in  their  message; 
yearning  over  all  'aithful  churclies,  not  lording  it  over 
them,  but  rejoicing  in  their  prosperity,  and  finding  re- 
freshment and  strength  in  their  fellowship !   (2.)  The  pecu- 
liar features  of  the  gospel  here  brought  prominently  for- 
M'ard  should  be  the  devout  study  of  all  who  preach  it,  and 
guide  the  views  and  the  taste  of  all  who  are  privileged 
statedly  to  hear  it:  that  it  is  "th«  gospel  of  God,'  as  a 
224 


message  from  heaven,  yet  not  absolutely  new,  but  on  the 
contrary,  only  the  fulfilment  of  Old  Testament  promise, 
that  not  only  is  Christ  the  great  theme  of  it,  but  Christ  la 
the  very  nature  of  God  as  His  own  Son,  and  in  the  nature 
of  men  as  partaker  of  their  flesh— The  Son  of  God  now  in 
resurrection-power  and  invested  with  authority  to  dis- 
pense all  grace  to  men,  and  all  gifts  for  the  establishment 
and  edification  of  the  Church,  Christ  the  righteousness 
provided  of  God  for  the  justification  of  all  that  believe 
in  His  name;  and  tLat  in  this  glorious  Gospel,  when 
preached  as  such,  there  resides  the  very  power  of  God  to 
save  Jew  and  Gentile  alike  who  embrace  it.  (3.)  Wliile 
Christ  is  to  be  regarded  as  the  ordained  Channel  of  all 
grace  from  God  to  men  (t>.  8),  let  none  imagine  that  His 
proper  divinity  is  in  any  respect  compromised  by  this 
.arrangement,  since  He  is  here  expressly  associated  with 
"God  the  Father,"  In  prayer  for  "grace  and  peace"  (in- 
cluding all  spiritual  blessings)  to  rest  upon  this  Church 
(v.  7).  (A.)  While  this  Epistle  teaches,  in  conformity  with 
the  teaching  of  our  Lord  Himself,  that  all  salvation  is 
suspended  upon  faith,  this  is  but  half  a  truth,  and  will 
certainly  minister  to  self-righteousness,  if  dissociated 
from  another  feature  of  the  same  truth,  here  explicitly 
taught,  that  this  faith  is  God's  own  gift— for  which  accord- 
ingly in  the  case  of  the  Roman  believers,  he  "  thanks  his 
God  through  Jesus  Christ"  (v.  8).  (5.)  Christian  fellowship, 
as  indeed  all  real  fellowship,  is  a  mutual  benefit;  and  as 
it  is  not  possible  for  the  most  eminent  saints  and  ser- 
vants of  Christ  to  impart  any  refreshment  and  profit  to 
the  meanest  of  their  brethren  without  experiencing  a 
rich  return  into  their  bosoms,  so  just  in  proportion  to 
their  humility  and  love  will  they  feel  their  need  of  it  and 
rejoice  in  it. 

18.  Why  this  divinely-provided  Righteousness 
IS  NEEDED  BY  ALL  MEN.  For  the  wrath  of  God  (His 
holy  displeasure  and  righteous  vengeance  against  sin)  is 
revealed  from  heaven— in  the  consciences  of  men,  and 
attested  by  innumerable  outward  evidences  of  a  moral 
government,  against  all  ungodliness — t,  e.,  their  whole 
irrcligiousness,  or  their  living  without  any  conscious  refer- 
ence to  God,  and  proper  feelings  towards  Him.  and  un- 
rigliteonsness  of  men — i.e.,  their  whole  deviations  from 
moral  rectitude  in  heart,  speech,  and  behaviour.  (So  these 
terms  must  be  distinguished  when  used  together,  tliough, 
when  standing  alone,  either  of  them  includes  the  other.) 
18-32.  This  Wrath  of  God,  revealed  against 
ALL  Iniquity,  overhangs  the  whole  Heathen 
World.  18.  who  hold  (rather,  'hold  down,'  'hinder,' 
or  'keep  back')  the  truth  in  unrighteousness  —  The 
apostle,  though  he  began  this  verse  with  a  comprehen- 
sive proposition  regarding  men  in  general,  takes  up  in 
the  end  of  it  only  one  of  the  two  great  divisions  of 
mankind,  to  whom  he  meant  to  apply  it;  thus  gently 
sliding  into  his  argument.  But  before  enumerating  their 
actual  iniquities,  he  goes  back  to  the  origin  of  them  all, 
their  stifling  the  light  which  still  remained  to  them.  As 
darkness  overspreads  the  mind,  so  impotence  takes  pos- 
session of  tlie  heart,  when  the  "still  small  voice"  jf  con^ 
science  is  first  disregarded,  next  thwarted,  and  then  sys« 
tematically  deadened.  Thus  "  the  truth"  which  God  left 
with  and  in  men,  instead  of  having  free  scope  and  devel- 
oping itself,  as  it  otherwise  would,  was  obstructed  (cf. 
Matthew  6.  22,  23;  Ephesians  4.  17,  IS).  19.  Because  that 
-whlclt  ma}'  be  (rather,  '  which  is')  knotvn  of  God  is 
manifest  in  them  ;  for  God  liath  sho-wed  it  unto  tiieuk 
—The  sense  of  tliis  pregnant  statement  the  apostle  pro- 
ceeds to  unfold  in  the  next  verse.  !J0.  For  the  invisible 
tilings  of  him  from  (or  'since')  the  creation  of  the 
world  are  clearly  seen  (the  mind  brightly  beholding 
what  the  eye  cannot  discern),  being  understood  by  the 
things  tliat  are  made— Til  us,  the  outward  creation  is  not 
the  parent  but  the  interpreter  of  our  faith  in  God.  That 
faith  has  its  primary  sources  within  our  own  breast 
(r.  19);  but  it  becomes  an  intelligible  and  articulate  convto- 
tion  only  through  what  we  observe  around  us  ("by  the 
things  which  are  made,"  v,  20).  And  thus  are  the  inner 
and  the  outer  revelation  of  God  the  complement  of  each 
other,  making  up  between  them  one  universal  and  im- 


Qod'a  Wrath  Overhangs  the  Ilealhen  Wo7-ld. 


ROMANS  I. 


What  were  the  Sins  of  the  Genlikt. 


movable  conviction  that  Ood  is.  (Witli  this  strilcing 
apostolic  statement  agree  tlie  latest  conclusions  of  the 
most  profound  speculative  students  of  Tlieism.)  even  txls 
eternal  power  aud  Godliead — botii  tliat  tliere  w  an  Eter- 
nal Power,  and  that  this  is  not  a  mere  blind  force,  or  pan- 
theistic 'spirit  of  nature,'  but  the  power  of  a  living  God- 
head, so  tUat  titey  arc  vKltliout  excuse — all  tlieir  degen- 
ieracy  being  a  voluntary  departure  from  trutli  thus 
brightly  revealed  to  the  unsophisticated  spirit.  ^1.  Be- 
cause that,  vrlieu  tliey  knew  God  (tliat  is,  'while  still 
retaining  some  real  knowledge  of  Him,  and  ere  they 
sank  down  into  the  state  next  to  be  described),  they 
glorified  Ulm  not  as  God,  neither  were  tkankfiU — 
neither  yielded  the  adoration  due  to  Himself,  nor  rendered 
the  gratitude  which  His  beneficence  demanded— but  he- 
came  vaiu  (cf.  Jeremiah  2.  5)  In  their  Imaginations— 
(thoughts,  notions,  speculations,  regarding  God  :  cf.  Mat- 
thew 15.  19;  J^uke  2.  35;  1  Corinthians  3.  20,  Greek)— sunA 
theirfoolish  ('senseless,'  'stupid')  hcart(i.  e.,  their  wliole 
inner  man)  waa  darkened — How  instructively  is  tlie 
downward  progress  of  the  human  soul  here  traced! 
)J!J,  33.  Professin^f  tliemsclvcs  ('  boasting,'  or  'pretend- 
ing to  be')  ■*vlse,  they  became  fools — '  It  is  the  invariable 
property  of  error  in  morals  and  i-eligion,  that  men  take 
credit  to  themselves  for  it  and  extol  it  as  wisdom.  So  tlie 
heathen,'  1  Corinthians  1.  21,  [Tholuck.]  and  cliauged 
(or  '  exchanged')  the  glory  of  tlie  uncorruptible  God 
Into  (or  '  for')  an  image  .  .  .  like  to  corruptible  man — 
The  allusion  here  is  doubtless  to  the  Greek  worship,  and 
the  apostle  may  have  had  in  his  eye  those  exquisite 
chisellings  of  the  human  form  which  lay  so  profusely  be- 
neath and  around  him  as  he  stood  on  Mars'  Hill,  and  "  be- 
held their  devotions."  (See  on  Acts  17.  2S).)  But  as  if  that 
had  not  been  a  deep  enough  degradation  of  the  living 
God,  there  was  found  '  a  lower  deep'  still,  and  to  birds, 
aiid  four-footed  beasts,  and  to  creepiitg  tilings — refer- 
ring now  to  the  Egyptian  and  Oriental  worship.  In  the 
face  of  these  plain  declarations  of  the  descent  of  man's  re- 
ligious belief  from  loftier  to  ever  lower  and  more  debasing 
conceptions  of  the  Supreme  Being,  there  are  expositors 
of  this  very  Epistle  (as  Reiche  and  Jowett),  who,  be- 
lieving neither  in  any  fall  from  primeval  Innocence,  nor 
in  the  noble  traces  of  that  innocence  which  lingered  even 
after  the  fall,  and  were  only  by  degrees  obliterated  by 
wilful  violence  to  the  dictates  of  conscience,  maintain  that 
man's  religious  history  has  been  all  along  a  struggle  to 
rise,  from  the  lowest  forms  of  nature-worship,  suited  to 
the  childhood  of  our  race,  into  that  which  is  more  ra- 
tional and  spiritual.  24.  Wherefore  God  also  (in  right- 
eous retribution)  gave  them  up — This  Divine  abandon- 
ment of  men  is  here  strikingly  traced  in  three  successive 
stages,  at  each  of  which  the  same  word  is  used  (t;.  24 ;  v.  20 ; 
and  V.  28,  where  the  word  is  rendered  "  gave  over").  '  As 
they  deserted  God,  God  in  turn  deserted  tliem;  not  giving 
them  Divine  (i.e.,  supernatural)  laws,  and  suffering  them 
to  corrupt  those  which  were  human;  not  sending  them 
prophets,  and  allowing  the  philosophers  to  run  into  ab- 
surdities. He  let  them  do  what  they  pleased,  even  what 
was  in  the  last  degree  vile,  that  those  who  had  not  hon- 
oured God,  might  dishonour  themselves.'  [Grotius.J 
25.  Who  ciianged  tlie  trutii  of  God  into  a  lie — (t.  e., 
the  truth  concerning  God  into  idol  falsehood),  and  wor- 
slilpped  and  sei-ved  the  creature  more  than  the  Crea- 
tor—Professing merely  to  worship  the  Creator  6ir  mea7is 
of  the  creature,  they  soon  came  to  lose  sight  of  the  Crea- 
tor in  the  creature.  How  aggravated  is  the  guilt  of  the 
Church  of  Rome,  which,  under  the  same  Himsy  pretext, 
does  shamelessly  what  the  heathen  are  here  condemned 
for  doing,  and  with  light  which  the  heatljeu  never  had! 
-M'ho  is  blessed  for  evert  Amen— By  this  doxology  the 
apostle  instinctively  relieves  the  horror  which  tlie  pen- 
ning of  such  things  excited  within  his  breast;  an  exam- 
ple to  such  as  are  called  to  expose  like  dishonour  done  to 
the  blessed  God.  26,  27.  For  this  cause  God  gave  tlieni 
up— See  on  v.  24.  for  even  tlieir  women- that  sex  whose 
priceless  jewel  and  fairest  ornament  Is  motlesty,  and 
which,  wlien  that  is  once  lost,  not  only  becomes  more 
62 


shameless  than  the  other  sex,  but  lives  henceforth  only 
to  drag  the  other  sex  down  to  its  level,  did  change,  &c.— 
The  practices  liere  referred  to,  though  too  abundantly  at- 
tested by  classic  authors,  cannot  be  further  illustrated, 
without  troncliing  on  things  wliich  "ought  not  to  bo 
named  among  us  as  become  the  saints."  But  observe 
how  vice  is  here  seen  consuming  and  exhausting  itselC 
When  the  passions,  scourgec?  by  violent  and  continued 
indulgence  in  naiwroi  vices,  became  impotent  to  yield  the 
craved  enjoyment,  resort  was  had  to  artiflcial  stimulants 
by  the  practice  of  unnatural  and  monstrous  vices.  How 
early  these  were  in  full  career,  in  the  history  of  the  world, 
the  case  of  Sodom  aftectingly  shows;  and  because  of  sucli 
abominations,  centuries  after  that,  the  land  of  Canaan 
"spued  out"  its  old  inhabitants,  tiong  before  this  cliap- 
ter  was  penned,  the  Lesbians  and  others  throughout  re- 
fined Greece  had  been  luxuriating  in  such  debasements; 
and  as  for  the  Romans,  Tacitus,  speaking  of  the  emperor 
Tiberius,  tells  us  tliat  new  words  had  then  to  be  coined  to 
express  the  newly-invented  stimulants  to  jaded  passion. 
No  wonder  that,  tlius  sick  and  dying  as  was  this  poor 
humanity  of  ours  under  tlie  highest  earthly  culture, 
its  many-voiced  cry  for  the  balm  in  Gilead,  and  the 
Physician  there,  "  Come  over  aud  help  us,"  pierced 
the  hearts  of  the  missionaries  of  the  cross,  and  made 
them  "not  asliamed  of  the  gospel  of  Christ!"  and  re- 
ceiving ill  themselves  tliat  recompense  of  their  error 
-which  -was  meet — alluding  to  the  many  physical  and 
moral  ways  in  which,  under  the  righteous  government 
of  God,  vice  was  made  self-avenging.  28-31.  gave  them 
over  (or  '  up'— see  on  t;.  24) .  .  .  to  do  those  tilings  which 
are  not  convenient- in  the  old  sense  of  that  word,  i.  e., 
'not  becoming,'  'indecorous,'  'shameful.'  haters  of  God 
—The  word  usuallj'^  signifies  '  God-hated,'  which  some 
here  prefer,  in  tlie  sense  of  'abhorred  of  the  Lord;'  ex- 
pressing the  detestableness  of  tlieir  character  in  His 
sight  (cf.  Proverbs  22.  14 ;  Psalm  73.20).  But  the  active 
sense  of  the  word,  adopted  in  our  version  and  by  the 
majority  of  expositors,  though  rarer,  agrees  perhaps  bet- 
ter with  the  context.  32.  AVho  knowing  (from  the  voice 
of  conscience,  ch.'i,  14, 15)  the  judgment  of  God  (the  stern 
law  of  Divine  procedure),  that  tliey  -wliicli  commit 
sucli  tilings  are  tvorthy  of  deatii — here  used  in  its 
widest  known  sense,  as  the  uttermost  of  Divine  vengeance 
against  sin :  see  Acts  28.  4.  not  only  do  the  game — which 
they  might  do  under  the  pressure  of  temptation  and  in 
tlie  heat  of  passion,  but  liave  pleasure  in  tliem  that 
do  tliem  —  deliberately  set  their  seal  to  such  actions 
by  encouraging  and  applauding  the  doing  of  them  in 
others.  This  is  the  climax  of  our  apostle's  charges  against 
the  heathen;  and  certainly,  if  the  things  are  in  tliem- 
selves  as  black  as  possible,  this  settled  and  unblushing 
satisfaction'at  the  practice  of  them,  apart  from  all  the 
blinding  effects  of  present  passion,  must  be  regarded  aN 
the  darkest  feature  of  human  depravity.— On  this  sec- 
tion, note  (1.)  "The  wrath  of  God"  against  sin  has  all  the 
dread  reality  of  ^  "revelation  from  heaven  '  sounding  in 
the  consciences  of  men,  in  the  self-inflicted  miseries  of 
the  wicked,  and  in  the  vengeance  which  God's  moral 
government,  sooner  or  later,  takes  upon  all  who  outrage 
it;  so  this  "  wrath  of  God"  is  not  confined  to  high-handed 
crimes,  or  the  grosser  manifestations  of  human  depravity, 
but  is  "  revealed  "  against  all  violations  of  Divine  law  of 
whatever  nature— "against  all  ungodliness"  as  well  as 
"unrighteousness  of  men,"  against  all  disregard  of  God 
in  the  conduct  of  life  as  well  as  against  all  deviations 
from  moral  rectitude ;  and  therefore,  since  no  child  of 
Adam  can  plead  guiltless  either  of  "ungodliness"  or  of 
"  unrighteousness,"  to  a  greater  or  less  extent,  it  follows 
that  every  human  being  is  involved  in  the  awful  sweep 
of  "  the  wrath  of  God  "  (v.  18).  The  apostle  places  this  terri- 
ble truth  in  the  forefront  of  his  argument  on  justification 
by  faith,  that  upon  tlie  basis  of  universal  condemnation  he 
might  rear  the  edifice  of  a  free,  world-widesalvatioii ;  nor 
can  the  Gospel  be  scripturally  preached  or  em'braced,  save 
as  the  good  news  of  salvation  to  those  that  are  all  equally 
"lost."    (2.)  We  must  not  magnify  the  supernatural  rev- 

225 


What  were  the  Sins  of  the  Gentile  World. 


ROMANS  II.  The  Jew  under  like  Condemnation  with  the  Gentile. 


elation  which  God  has  been  pleased  to  make  of  Himself, 
Ihrougli  Abraham's  family  to  the  human  race,  at  the  ex- 
pense of  that  elder,  and,  in  itself,  lusti-ous  revelation 
which  He  has  made  to  the  whole  family  of  man  through 
the  medium  of  their  own  nature  and  the  creation  around 
them.  Without  the  latter,  the  former  would  have  been 
Impossible,  and  those  who  have  not  been  favoured  with 
the  former  will  be  without  excuse,  if  they  are  deaf  to  the 
voice  and  blind  to  the  glory  of  the  latter  (v.  19,  20).  (3.) 
Wilful  resistance  of  light  has  a  retributive  tendency  to 
blunt  the  moral  perceptions  and  weaken  the  capacity  to 
apprehend  and  approve  of  truth  and  goodness;  and  thus 
is  the  soul  prepared  to  surrender  itself,  to  an  indefinite 
extent,  to  error  and  sin  (v.  21,  &c.).  (4.)  Pride  of  wisdom, 
as  it  is  a  convincing  evidence  of  the  wantof  it,  so  itmakes 
the  attainment  of  it  impossible  {v.  22 ;  and  cf.  Matthew  11. 
25;  1  Corinthians  3. 18-20).  (5.)  As  Idolatry,  even  in  its 
most  plausible  forms,  is  the  fruit  of  unwortliy  views  of 
the  Godhead,  so  its  natural  effect  is  to  vitiate  and  debase 
still  further  the  religious  conceptions;  nor  is  there  any 
depth  of  degradation  too  low  and  too  revolting  for  men's 
ideas  of  the  Godhead  to  sink  to,  if  only  their  natural  tem- 
perament and  the  circumstances  they  are  placed  in  be  fa- 
vourable to  their  unrestrained  development  (w.  23,  25). 
The  apostle  had  Greece  and  Egypt  in  his  eye  when  he 
penned  this  description.  But  the  whole  Paganisms  of 
the  East  at  this  day  attest  its  accuracy,  from  the  more 
elaborate  idolatry  of  India  and  the  simpler  and  more 
stupid  idolatry  of  China  down  to  the  childisli  rudiments 
of  nature-worship  prevalent  among  tlie  savage  tribes. 
Alas!  Christendom  itself  furnishes  a  melancholy  illus- 
tration of  this  truth  ;  the  constant  use  of  material  images 
in  the  Church  of  Rome  and  the  materialistic  and  sen- 
suous character  of  its  entire  service  (to  say  nothing  of  the 
less  offensive  but  stupider  service  of  the  Greek  Church), 
debasing  the  religious  ideas  of  millions  of  nominal  Chris- 
tians, and  lowering  tlie  whole  character  and  tone  of 
•Christianity  as  represented  within  their  immense  pale. 
(6.)  Moral  corruption  invariably  follows  religious  debase- 
ment. The  grossness  of  Pagan  idolatry  is  only  equalled 
by  the  revolting  character  and  frightful  extent  of  the  im- 
moralities which  it  fostered  and  consecrated  (f.  2-1,  26,  27). 
And  so  strikingly  is  this  to  be  seen  in  all  its  essential 
features  in  the  East  at  this  day,  that  (as  Hodge  says)  the 
missionaries  have  frequently  been  accused  by  the  natives 
of  having  forged  the  wliole  of  the  latter  part  of  this  chap- 
ter, as  tliey  could  not  believe  tliat  so  accurate  a  descrip- 
tion of  themselves  could  have  been  written  eighteen  cen- 
turies ago.  The  kingdoms  of  Israel  and  Judah  furnish  a 
striking  illustration  of  the  inseparable  connection  be- 
tween religion  and  morals.  Israel  corrupted  and  de- 
based the  worship  of  Jeliovah,  and  the  sins  with  which 
they  were  charged  were  mostly  of  the  grossfir  kind— in- 
temperance and  sensuality:  Judah,  remaining  faithful  to 
the  pure  worsliip,  were  for  a  long  time  charged  mostly 
with  formality  and  hypocrisy ;  and  only  as  they  fell  into 
the  idolatries  of  the  heathen  around  the;n,  did  they  sink 
into  their  vices.  And  may  not  a  like  distinction  be  ob- 
served between  the  two  great  divisions  of  Christendom, 
the  Popish  and  the  Protestant?  To  test  this,  we  must 
not  look  to  Popery,  surrounded  with,  and  more  or  less  in- 
fluenced by,  the  presence  and  power  of  Protestantism ;  nor 
to  Protestantism  under  every  sort  of  disadvantage,  inter- 
nal and  external.  But  look  at  Romanism  where  it  has 
unrestrained  liberty  to  develop  its  true  character,  and  see 
whether  impurity  does  not  there  taint  society  to  its  core, 
pervading  alike  the  highest  and  tlie  lowest  classes;  and 
then  look  at  Pi'otestantism  wliere  it  enjoj-s  the  same  ad- 
vantages, and  see  whether  it  be  not  marked  by  a  compar- 
atively high  standard  of  social  virtue.  (7.)  To  take  pleas- 
ure in  what  is  sinful  and  vicious  for  its  own  sake,  and 
knowing  it  to  be  such,  is  the  last  and  lowest  stage  of  hu- 
man recklessness  (v.  32).  But  (8.)  this  knowledge  can 
never  be  wholly  extinguished  in  the  breast  of  man.  So 
long  as  reason  remains  to  them,  there  is  si  ill  a  small  voice 
iu  the  worst  of  men,  protesting,  in  the  name  of  the  Power 
that  implanted  it,  "that  they  which  do  such  things  are 
wortliy  of  death  "  (y.  32). 
226 


CHAPTER    II. 

Ver.  1-29.  The  Jew  under  like  Condemnation  with 
THE  Gentile.  From  those  without,  the  apostle  now  turns 
to  those  iuithin  the  pale  of  revealed  religion,  the  self-right- 
eous Jews,  who  looked  down  upon  the  uncovenanted 
heathen  as  beyond  the  pale  of  God's  mercies,  within 
which  they  deemed  themselves  secure,  however  incon- 
sistent their  life  maybe.  Alas!  what  multitudes  wrap 
themselves  up  in  like  fatal  confidence,  who  occupy  th6 
corresponding  position  in  the  Christian  Church!  4.  the 
goodness  of  God  leadetli  tliec  to  repentance — t.  e.,  is  dF'- 
signed  and  adapted  to  do  so.  5.  treasnrestnpnnto  thy> 
self  -wratli  against  (rather  '  in  ')  the  day  of  ivrath — i  e., 
wrath  to  come  on  thee  in  the  day  of  wrath.  What  an 
awful  idea  is  here  expressed — that  the  sinner  himself  is 
amassing,  like  hoarded  treasure,  an  ever-accumulating 
stock  of  Divine  wrath,  to  burst  upon  him  in  "the  day  of 
the  revelation  of  the  righteous  judgment  of  Ood!"  And 
this  is  said  not  of  the  reckless,  but  of  those  who  boasted 
of  their  purity  of  faith  and  life.  7-10.  To  them  -who,  &c. 
—The  substance  of  these  verses  Is  that  the  final  judgment 
will  turn  upon  character  alone,  hy  patient  continu- 
ance in  ^veil-doing,  &c.— Cf.  Luke  8. 15:  "That  on  the 
good  ground  are  thej',  which  in  an  honest  and  good  heart, 
having  heard  the  word,  keep  it,  and  bring  ''orth  fruit 
with  patience ;"  denoting  the  enduring  &nA progressive  cha- 
racter of  the  new  life.  But  unto  them  that  are  conten- 
tious, and  do  not  obey  the  truth,  &c. — referring  to  such 
keen  and  determined  resistance  to  the  Gospel  as  him- 
self had  too  painfully  witnessed  on  the  part  of  his  own 
countrymen.  See  Acts  13. 44-16 ;  17.5,13;  18.6,12;  and  cf.  1 
Thessalonians  2.  15,  16.  indignation  and  ivrath— in  the 
bosom  of  a  sin-avenging  God.  tribulation  and  anguish 
— the  effect  of  these  in  tlie  sinner  himself,  to  the  Jeiv 
first— first  in  perdition  if  unfaithful ;  but  if  obedient  to 
the  truth,  first  in  salvation  (v.  10).  11, 13.  For  as  many 
as  have  sinned— not  'as  many  as  have  sinned  at  all,'  but, 
'  as  many  as  are  found  in  sin'  at  tlie  judgment  of  the  great 
day  (as  the  whole  context  shows),  -without  la-*v — i.  e., 
without  the  advantage  of  a  positive  Revelation,  shall 
also  perisli  -wltliout  law — exempt  from  the  charge  of 
rejectingor  disregarding  it.  and  as  many  as  have  ginned 
in  the  la-\v — witliin  tlie  pale  of  a  positive,  written  Reve- 
lation, shall  be  judged  by  tlie  law— tried  and  con- 
demned by  the  higher  standard  of  that  written  Revela- 
tion. 13-15.  For  not  the  hearers,  &c. — g.  d.,  As  touching 
the  Jews,  in  whose  ears  the  written  law  is  continually 
resounding,  the  condemnation  of  as  many  of  them  as  are 
found  sinners  at  the  last  involves  no  difficulty;  but  even 
as  respects  the  heathen,  who  are  strangers  to  the  law  in 
its  positive  and  written  form— since  they  show  how  deeply 
it  is  engraven  on  their  moral  nature,  which  witnesses 
within  tiiem  for  righteousness  and  against  iniquity,  ac- 
cusing or  condemning  them  according  as  they  violate  or 
obey  its  stern  dictates— their  condemnation  also  for  all 
the  sin  in  which  they  live  and  die  will  carry  its  dreadfui 
echo  in  tlieir  own  breasts,  tlieir  thoughts  tlie  mean- 
■while  accusing  or  else  excusing — i.  e.,  perhaps  by  turns 
doing  both.  16.  In  the  day,  &c. — Here  the  unfinished 
statement  of  v.  12  is  resumed  and  closed,  shall  Judge  tlie 
secrets  of  men — here  specially  referring  to  the  un- 
fathomed  depths  of  hypocrisy  in  the  self-righteous  whom 
the  apostle  had  to  deal  with.  (See  Ecclesiastes  12.14;  1 
Corinthians  4.5.)  according  to  my  gospel — to  my  teach- 
ing as  a  preacher  of  tlie  Gospel.  17-iJ4:.  Behold—'  But  if* 
is,  beyond  doubt,  the  true  reading  here.  (It  differs  but  in 
a  single  letter  from  the  received  reading,  and  the  sense  is 
the  same.)  approvest  the  things  that  are  excellent — 
Margin,  'triest  the  things  that  differ.'  Both  senses  are 
good,  and  indeed  the  former  is  but  the  result  of  the  latter 
action.  See  on  Philippiaiis  1.  10.  hast  the  fornt  of 
knowledge  and  of  the  truth  in  the  law^ — not  being  left, 
as  the  heathen  are,  to  vague  conjecture  on  Divine  things, 
but  favoured  with  definite  and  precise  information  from 
heaven,  thou  that  abhorrest  idols  (as  the  Jews  did  ever 
after  their  captivity,  though  bent  on  them  before)— dost 
thou  commit  sacrilege  J — not,  as  some  excellent  intei 


Cv'cumeision,  without  Obedience,  shall  not  Profit.      ROMANS   III.      The  Jews'  Prerogative,  which  they  have  not  Lost. 


preters, 'dost  thou  rob  idol-temples?'  but  more  generally, 
as  we  take  it,  'dost  thou  prolane  holy  things?'  (as  in  Mat- 
thew 21.  12,  13,  and  in  other  ways),  as  it  Is  wrltteiii — (See 
Marginal  reference.)  iiH-ZO.  For  circumcision — i.e.,  One's 
being  within  tlie  covenant  of  wliich  circumcision  was  the 
outward  sign  and  seal,  verily  jirofitetli,  if  tlion  keep 
the  la"»v — if  the  inward  reality  correspond  to  tlie  outward 
siga,  but  if,  &c. — q.  d.,  'Otherwise,  thou  art  no  better 
than  the  uncircunicised  heatlien.'  Tiierefore  if  tlie  uii- 
clrcumcision  keep  the  .  .  .  law,  &c.  —  Two  mistaken 
interpretations,  we  tliink,  are  given  of  these  words :  First, 
that  the  case  here  supposed  is  un  impossible  one,  and  put 
merely  for  illustration  [Haldane,  Chalmers,  Hodge]; 
second,  that  it  is  the  case  of  tlie  heathen  who  may  and  do 
please  God  when  they  act,  as  has  heen  and  is  done,  up  to 
the  light  of  nature  [Gkotius,  Olshausen,  &c.].  The  first 
interpretation  is,  in  our  judgment,  unnatural ;  (he  second, 
opposed  to  the  apostle's  own  teaching.  But  the  case  liere 
put  is,  we  think,  such  as  tliat  of  Cornelius  (Acts  10.),  who, 
though  outside  the  external,  pale  of  God's  covenant,  yet 
having  come  to  the  knowledge  of  the  truths  contained  in 
it,  do  manifest  the  grace  of  the  covenant  witliout  the  seal 
of  it,  and  exemplify  the  character  and  walk  of  Abraham's 
children,  though  not  called  by  the  name  of  Abraham. 
Thus,  this  is  but  another  way  of  announcing  tliat  God 
was  about  to  show  the  insufficiency  of  the  mere  badge  of 
the  Abrahamic covenant,  Ijy  calling  from  among  tlie  Gen- 
tiles a  seed  of  Abraham  that  had  never  received  the  seal 
of  circumcision  (see  on  Galatians  5.  6);  and  this  interpre- 
tation is  confirmed  by  all  that  follows,  lie  Is  not  a  Jew 
'wliich  is  one  outwardly,  <fcc. — in  other  words,  the  name 
of  "Jew"  and  the  rite  at'  •'circumcision"  were  designed 
but  as  outward  symbols  of  a  separation  from  the  irrelig- 
ious and  ungodly  world  unto  lioly  devotedness  in  heart 
and  life  to  the  God  of  salvation.  Where  this  is  realized, 
the  signs  are  full  of  significance ;  but  where  it  is  not,  they 
are  worse  than  useless.  A^ote.  (1.)  It  is  a  sad  mark  of  de- 
pravity when  all  that  is  designed  and  fitted  to  melt  only 
hardons  the  heart  (v.  4,  and  cf.  2  Peter  3.  9;  Ecclesiastes  8. 
11).  (2.)  Amidst  all  the  inequalities  of  religious  opportu- 
nity measured  out  to  men,  and  the  mysterious  bearing  of 
this  upon  their  character  and  destiny  for  eternity,  the 
Some  great  principles  of  judgment,  in  a  form  suited  to 
their  respective  discipline,  will  be  applied  to  all,  and 
perfect  equity  will  be  seen  to  reign  throughout  every 
stage  of  the  Divine  administration  (v.  11-16).  (3.)  "The 
law  written  on  the  heart"  (v.  14, 15)— or  the  Ethics  of  Nat- 
ural Tlieology— may  be  said  to  be  the  one  deep  foundation 
on  which  all  revealed  religion  reposes;  and  see  on  ch.  1. 
19,  20,  where  we  have  what  we  may  call  its  other  founda- 
tion—the Physics  and  Metaphysics  of  Natural  Theology. 
The  testimony  of  these  two  passages  is  to  the  theologian 
invaluable,  while  in  the  breast  of  every  teachable  Chris- 
tian it  wakens  such  deep  eclioes  as  are  inexpressibly 
solemn  and  precious.  (4.)  High  religious  professions  are 
a  fearful  aggravation  of  the  inconsistencies  of  such  as 
make  them  (v.  17-24).  See  2  Samuel  12.  14.  (5.)  As  no  ex- 
ternal privileges,  or  badge  of  discipleship,  will  shield  the 
unholy  from  the  wrath  of  God,  so  neither  will  the  want 
of  them  shut  out  from^the  kingdom  of  heaven  such  as 
have  experienced  without  them  that  change  of  heart 
which  the  seals  of  God's  covenant  were  designed  to  mark. 
In  the  sight  of  the  great  Searcher  of  hearts,  the  Judge  of 
quick  and  dead,  the  renovation  of  the  character  in  heart 
and  life  is  all  in  all.  In  view  of  this,  have  not  all  bap- 
tized, sacramented  disciples  of  the  Lord  Jesus,  who  "pro- 
fess that  they  know  God,  but  in  works  deny  Him,"  need 
to  tremble— who,  under  the  guise  of  friends,  are  "  the  ene- 
mies of  the  cross  of  Christ?' 

CHAPTER    III. 

Ver.  1-8.  Jewish  Objections  Answered.  1,  «.  What 
advantage  then  hath  the  Jew  J—q.  d.,  '  If  the  final  Judg- 
ment will  turn  solely  on  the  state  of  the  heart,  and  this 
may  be  as  good  in  the  Gentile  without  as  in  the  Jew  xuilliin 
the  sacred  enclosure  of  God's  covenant,  what  better  are 
we  Jews  for  all  our  advantages?    Answer:  Much  every- 


way ;  chiefly,  because  (rather,  '  first,  that')  unto  them 
■were  comuiitted  the  oracles  of  God — This  remarkable 
expression,  denoting  'Divine  communications' in  general, 
is  transferred  to  the  Scriptures  to  express  their  oracular, 
Divine,  authoritative  character.  3,  4.  For  -what  if  some 
did  not  believe  ?— It  is  the  unbelief  of  the  great  body  of 
the  nation  which  the  apostle  points  at ;  but  as  it  sufficed 
for  his  argument  to  put  the  supposition  thus  gently,  he 
uses  this  word  "some'' to  soften  prejudice,  shall  their 
unbelief  make  the  faith  (or,  laithfulness)  of  God  of  none 
effect  I—' nullify,'  '  invalidate' it.  God  foriilA— lit., 'Let  it 
not  be,'  q.  d.,  'Away  with  such  a  thought'— a  favourite  ex- 
pression of  our  apostle,  when  he  would  not  only  repudiate 
a  supposed  consequence  of  his  doctrine,  but  express  his 
abhorrence  of  it.  'The  Scriptures  do  not  authorize  such 
a  use  of  God's  name  as  must  have  been  common  among 
the  English  translators  of  the  Bible.'  [Hodge.]  yea,  let 
God  be  (held)  true,  and  every  man  a  liar — i.  e.,  even 
though  it  should  follow  from  this  that  every  man  is  a 
liar,  when  tliou  art  judged— so  In  Psalm  51.  4,  accord- 
ing to  the  LXX. ;  but  in  the  Hebrew  and  in  our  ver- 
sion, '  when  tliou  judgest.'  The  general  sentiment, 
however,  is  the  same  in  both— that  we  are  to  vindicate 
the  righteousness  of  God,  at  wliatever  expense  to  our- 
selves. 5,  6.  But  If,  &c.— Another  objection:  q.  d.,  'It 
would  appear,  then,  that  the  more  faithless  we  are,  so 
much  tne  more  illustrious  will  the  fidelity  of  God  appear; 
and  in  that  case,  for  Him  to  take  vengeance  on  us  forour 
unfaithfulness  would  be  (to  speak  as  men  profanely  do) 
unrigliteousness  in  God.'  Answer:  God  forbid;  fortheu 
how  shall  God  judge  the  -world  ^—q.  d.,  '  Far  from  us  be 
such  a  thought;  fur  that  would  strike ^own  all  future 
judgment.'  7,  8.  For  if  tlie  truth  of  God,  &c. — A  further 
illustration  of  the  same  sentiment :  q.  d.,  'Such  reasoning 
amounts  to  this— wliich  indeed  we  who  preach  salvation 
by  free  grace  are  slanderously  accused  of  teaching — that 
the  more  evil  we  do,  the  more  glory  will  redound  to  God; 
a  damnable  principle.'  (Thus  the  apostle,  instead  of  re- 
futing this  principle,  thinks  it  enough  to  hold  it  up  to  ex- 
ecratiou,  as  one  that  shocks  the  moral  sense.)— On  this 
brief  section,  Note  (1.)  Mark  the  place  here  assigned  to  the 
Scriptures.  In  answer  to  the  question,  "  What  advantage 
hath  tlie  Jew?  or.  What  profit  is  there  of  circumcision?" 
those  holding  Romish  views  would  undoubtedly  have 
laid  tlie  stress  upon  the  priesthood,  as  the  glory  of  the  Jew- 
ish economy.  But  in  the  apostle's  esteem,  "the  oracles 
of  God"  were  the  jewel  of  the  ancient  Church  {v.  1,  2).  (2.) 
God's  eternal  purposes  and  man's  free  agency,  as  also  the 
doctrine  of  salvation  by  grace  and  the  unchanging  obli- 
gations of  God's  law,  have  ever  been  subjected  to  the 
charge  of  inconsistency  by  those  who  will  bow  to  no 
truth  which  theirown  reason  cannot  fathom.  Butamidst 
all  the  clouds  and  darkness  which  in  this  present  state 
envelop  the  Divine  a<lministration  and  many  of  the 
truths  of  the  Bible,  such  broad  and  deep  principles  as  are 
here  laid  down,  and  which  shine  in  their  own  lustre,  will 
be  found  the  sheet-anchor  of  our  faith.  "Let  God  be 
true,  and  every  man  a  liar;"  and  as  many  advocates  of 
salvation  by  grace  as  say,  "  Let  us  do  evil  that  good  may 
come,"  "  their  damnation  is  just." 

9-20.  That  the  Jew  is  shut  up  under  like  Condemn- 
ation WITH  THE  Gentile  is  proved  by  his  own  Scrip- 
ture. 9.  arc  we  better  than  they  1  ('  do  we  excel  them  ?') 
No,  in  no  wise— Better  off  tlie  Jews  certainly  were,  for 
having  the  oracles  of  God  to  teach  them  better;  but  as 
they  were  no  better,  that  only  aggravated  their  guilt.  10- 
la.  As  It  is  written,  <fec.— (Psalm  14.1-3;  5:1.1-3.)  These 
statements  of  the  Psalmist  were  Indeed  suggested  by  par- 
ticular manifestations  of  human  depravity  occurring 
under  his  own  eye;  but  as  this  only  showed  what  man, 
when  unrestrained,  is  in  his  present  condition,  they  were 
quite  pertinent  to  the  apostle's  purpose.  13-18.  Their, 
&c. — From  generals,  the  apostle  here  comes  to  particulars, 
culling  from  different  parts  of  Scripture  passages  which 
speak  of  depravity  as  it  affects  the  different  members  of  tne 
body  ;  as  if  to  show  more  affectlngly  how  "from  the  sola 
of  the  foot  even  to  the  head  there  is  no  soundness"  In  us 
Their  throat  is  an  open  sepulchre— (Psal m  5. 9) ;  q.  d. 

227 


No  Flesh  Jmtified  by  the  Law, 


ROMANS  III. 


but  aU,  Justified  by  Faith  only. 


'What  proceeds  out  of  their  heart,  and  finds  vent  in 
speech  and  action  through  the  throat,  is  lilce  the  pestilen- 
tial breath  of  au  open  grave.'  •»vitli  their  tongues  tliey 
liave  used  deceit— (Psalm  5,  9):  q.  d.,  '  That  tongue  which 
is  man's  glory  (Psalm  16. 9 ;  57. 8)  is  prostituted  to  the  pur- 
poses of  deception.'  the  poison  of  asps  Is  under  tlielr 
I.IPS— (Psalm  140.  3):  q.  d.,  'Those  lips  which  should  "drop 
as  an  honey-comb,"  and  "feed  many,"  and  "give  thanks 
unto  His  name"  (Canticles  4. 11;  Proverbs  10. 21;  Hebrews 
13. 15),  are  employed  to  secrete  and  to  dart  deadly  poison.' 
"Whose  3I0UTH,  (fee— (Psalm  10. 7) :  q.d., '  That  mouth  which 
should  be  "most  sweet"  (Canticles  5. 16),  being  "  set  on  Are 
of  hell"  (James  3. 6),  is  filled  with  burning  wrath  against 
those  whom  it  should  only  bless.'  Their  feet  are  swift 
to  shed  blood— (Proverbs  1. 16 ;  Isaiah  59. 7) :  q.  d.,  '  Those 
feet,  which  should  "run  the  way  of  God's  command- 
ments" (Psalm  119. 32),  are  employed  to  conduct  men  to 
deeds  of  darkest  crime.'  Destruction  and  misery  are 
lu  their  ivays;  and  the  way  of  peace  have  they  not 
known — This  is  a  supplementary  statement  about  men's 
wa^s,  sujigested  by  what  had  been  said  about  the  "feet," 
and  expresses  the  mischief  and  misery  which  men  scatter 
in  their  path,  instead  of  that  peace  which,  as  strangers  to 
It  themselves,  they  cannot  diffuse.  There  is  no  fear  of 
God  before  their  eyes— (Psalm  36. 1) :  q.  d.,  '  Did  the  eyes 
but  "see  Him  who  is  invisible"  (Hebrews  11.27),  a  i-ever- 
ential  awe  of  Him  with  whom  we  have  to  do  would  chas- 
ten every  joy  and  lift  the  soul  out  of  its  deepest  depres- 
sions; but  to  all  this  the  natural  man  is  a  stranger.'  How 
graphic  is  this  picture  of  human  depravity,  finding  its 
way  through  each  several  organ  of  tlie  body  into  the  life : 
but  how  small  a  part  of  the  "desperate  wickedness"  that 
is  wiihin  (Jeremiah  17.  9)  "proceedeth  out.  of  the  heart  of 
man!"  (Mark  7,21-23;  Psalm  19.12.)  Kow  we  know 
that  w^hat  the  la-w  (i  e.,  the  Scriptures,  considered  as  a 
law  of  duty)  saith,  it  salth  to  them  that  are  under  the 
law— of  course,  therefore,  to  the  Jews,  that  every  mouth 
(opened  in  self-justification)  may  be  stopped,  and  all  the 
Ti-orld  may  become  (i.e.,  be  seen  to  be,  and  own  itself) 
guilty  land  so  condemned)  before  God.  20.  Therefore 
by  the  deeds  of  (obedience  to)  the  law  there  sliall  no 
flesh  be  justified— i.  e.,  be  held  and  treated  as  righteous; 
as  is  plain  from  the  whole  scope  and  strani  of  the  argu- 
ment, in  his  sight— at  His  bar  (Psalm  143.  2).  for  by  the 
law  is  the  knowledge  of  sin— See  on  ch.  4. 15 ;  7.  7 ;  1  John 
3. 4).— xVo^e  .•  How  broad  and  deep  does  the  apostle  in  this 
section  lay  the  foundations  of  his  great  doctrine  of  Justi- 
fication by  free  grace— in  the  disorder  of  man's  whole  na- 
ture, the  consequent  universality  of  human  guilt,  the 
condemnation,  by  reason  of  the  breach  of  Divine  law,  of 
the  whole  world,  and  the  impossibility  of  justification 
before  God  by  obedience  to  that  violated  law !  Onlj"^  when 
these  humiliating  conclusions  are  accepted  and  felt,  are 
■we  in  a  condition  to  appreciate  and  embrace  the  grace  of 
the  Gospel,  next  to  be  opened  up. 

21-26.  God's  justifying  Righteousness,  through 
Faith  in  Jesus  Christ,  alike  adapted  to  ouu  Neces- 
sities AND  worthy  of  Himself.  81-23.  But  now  the 
righteousness  of  God  (see  on  ch.  1. 17)  without  the  la*v 
— t.  e.,  a  righteousness  to  which  our  obedience  to  the  law 
contributes  nothing  whatever  (v.  2S;  Galatians  2.16).  la 
manifested,  being  writncssed  (attested)  by  the  Law  and 
the  Prophets— the  Old  Testament  Scriptures.  Thus  this 
justifying  righteousness,  though  jiciv,  as  only  now  fully 
disclosed,  is  an  old  righteousness,  predicted  and  fore- 
shadowed in  the  Old  Testament,  by  faith  of  (i.e.,  in) 
Jesus  Christ  unto  all  and  upon  all  them  that  believe 
—i.e.,  perhaps,  brought  nigh  "unlo  all"  men  the  Gospel, 
apd  actually  "upon  all"  believing  men,  as  theirs  in  pos- 
session [Luther,  &c.1;  but  most  interpreters  understand 
both  statements  of  believers  as  only  a  more  emphatic 
way  of  saying  that  all  believers,  without  distinction  or 
exception,  are  put  in  possession  of  this  gratuitousjusti- 
flcation,  purely  by  faith  in  Christ  Jesus,  for  Uiere  Is  no 
difference;  for  all  have  sinned— Though  men  dltlVr 
greatly  in  the  nature  and  ex<en<  of  their  sinfulness,  there  is 
absolutely  no  diflference  between  the  best  and  the  worst 
Of  men,  In  the/act  that  "all  have  sinned,"  and  so  uuder- 
228 


lie  the  wrath  of  God.    and  come  short  of  the  glory  (or 

'praise')  of  God— i.  e.,  'have  failed  to  earn  his  approba- 
tion' (cf.  John  12. 13,  Greek).  So  the  best  interpreters.  24. 
justified  freely  (without  anything  done  on  our  part  tode- 
serve  it)  by  his  grace  (His  free  love)  through  the  redemp- 
tion that  is  in  Christ  Jesus  —  a  most  important  clause; 
teaching  us  that  though  justification  is  quite  gratuitous,  it 
Is  not  a  vaevefial  of  the  Divine  will,  but  based  on  a  "Re- 
demption," i.  e.,  'the  payment  of  a  Ransom,'  in  Christ's 
death.  That  this  is  the  sense  of  the  word  '  redemption,' 
when  applied  to  Clirist's  death,  will  appear  clear  to  any 
impartial  student  of  the  passages  where  it  occurs.  25,  26. 
Wlkom  God  hath  set  forth  [to  be]  a  propitiation  (or 
'propitiatory  sacrifice')  through  faith  In  his  blood — 
Some  of  the  best  interpreters,  observing  that  "faith 
upon"  is  the  usual  phrase  in  Greek,  not  "faith  in"  Christ, 
Avould  place  a  comma  after  "faith,"  and  understand  the 
words  as  if  written  thus:  "to  be  a  propitiation,  in  hi8 
blood,  through  faith."  But  "faith  in  Christ"  is  used  in 
Galatians  3.  26  and  Ephesians  1.  15;  and  "faith  in  His 
blood"  is  the  natural  and  appropriate  meaning  here,  to 
declare  Ills  righteousness  for  the  remission — ratlier, 
'  pretermission'  or  'passing  by' — of  sins  ('  the  sins')  that 
are  past — not  the  sins  committed  by  the  believer  before 
he  embraces  Christ,  but  the  sins  committed  under  the 
old  economy,  before  Christ  came  to  "put  away  sin  by  the 
sacrifice  of  Himself."  through  the  forbearance  of  God 
— God  not  remitting  but  on\y  forbearing  to  punish  them,  or 
passing  them  bj^,  until  an  adequate  atonement  for  them 
should  be  made.  In  thus  not  imputing  them,  God  was 
righteous,  but  He  was  not  seen  to  be  so;  there  was  no 
"manifestation  of  His  righteousness"  in  doing  so  under 
the  ancient  economy.  But  now  that  God  can  "set  forth" 
Christ  as  a  "propitiation  for  sin  through  faith  in  His 
blood,"  the  rigiiteousness  of  His  procedure  in  passing  by 
tlie  sins  of  believers  before,  and  in  now  remitting  them, 
is  "manifested,"  declared,  brought  fully  out  to  the  view 
of  the  whole  world.  (Our  translators  have  unfortunately 
missed  tliis  glorious  truth,  taking  "the  sins  that  are 
past"  to  mean  the  past  sins  of  believers — committed  be- 
fore faith — and  rendering, by  the  word  "remission,"  what 
means  only  a  'passing  by;'  thus  making  it  appear  that 
"remission  of  sins"  is  "through  the  forbearance  of  God," 
which  it  certainly  is  not.)  To  declare  at  this  time  (now 
for  the  first  time,  under  the  Gospel)  his  righteousness; 
that  he  might  be  just,  and  the  justifier  of  liiin  that  be- 
lleveth  In  Jesus— Glorious  paradox!  'Just  in  punish- 
ing,'and 'merciful  in  pardoning,' men  can  understand; 
but  'just  in  justifying  the  guilty,'  startles  them.  But  tha 
propitiation  through  faith  in  Christ's  blood  resolves  the 
paradox  and  harmonizes  the  discordant  elements.  For 
in  that  "God  hath  made  Him  to  be  sin  for  us  who  knew 
wo&in," justice  has  full  satistaction ;  and  in  that  "we  are 
made  the  righteousness  of  God  in  Him,"  wierc^/ has  her 
heart's  delight  !—i\'^o<e  (1.)  Oneway  of  a  sinner's  justifi- 
cation is  taught  in  the  Old  Testament  and  in  the  New 
alike:  only  more  dimly  during  the  twilight  of  Revela- 
tion ;  in  unclouded  light  under  its  perfect  day  (v.  21).  (2.) 
As  there  is  no  dift'erence  in  the  need,  so  is  there  none  in 
the  liberty  to  appropriate  the  provided  salvation.  The 
best  need  to  be  saved  by  faith  in  Jesus  Christ;  and  the 
worst  only  need  that.  On  tliis  common  ground  all  saved 
sinners  meet  here,  and  will  stand  for  ever  (v.  22-24).  (3.) 
It  is  on  the  atoning  blood  of  Christ,  as  the  one  propiti- 
atory sacrifice  which  God  hath  set  forth  to  the  eye  of  the 
guilty,  that  the  faith  of  the  convinced  and  trembling 
sinner  fastens  for  deliverance  from  wrath.  Though  he 
knows  that  he  is  "justified  freely,  by  God's  grace,"  it  is 
only  because  it  is  "through  the  redemption  that  is  in 
Christ  Jesus"  that  he  is  able  to  find  peace  and  rest  even 
in  this  (r.  2:3).  (4.)  The  strictly  accurate  view  of  believers 
under  the  Old  Testament  is  not  that  of  a  company  of 
pardoned  men,  but  of  men  whose  sins,  put  up  with  and 
passed  by  in  the  mean  time,  awaited  a  future  expiation  in 
the  fulness  of  time  (d.  25, 26 ;  see  on  Luke  9.  31 ;  and  on  He- 
brews 9. 15;  and  11.  39,  40). 

27-31.    Inferences  from  the  Foregoing  Doctrines, 
AND  AN  Objection  answered.    Inference  first r  B'asl- 


The  Law  is  not  Abolished. 


ROMANS  IV. 


Abruha7n  Justified  by  Faith. 


ing  is  excluded  by  this,  and  no  other  way  of  justification.  37, 
iS8.  Wlicrc  is  bonstiitg  thcu  T  .  .  .  ext-liidetl.     By  -what 

la>v7  (on  what  principle  or  scheme?)  of  vvorksl  Nayj 
but  by  tlie  law  of  faltli.    Tlierefore  we  conclude,  &c. 

— It  is  the  unavoidable  tendency  of  dependence  upon  our 
own  works,  less  or  more,  for  acceptance  with  God,  to  be- 
get a  spirit  of  "  boasting,"  But  that  God  should  encourage 
Bucli  a  spirit  in  sinners,  by  any  procedure  of  His,  is  in- 
credible. This  therefore  stamps  falsehood  upon  every  form 
of  'justification  by  worlvs,'  whereas  the  doctrine  that 

"  Our  faith  receives  a  riglitcoiisiiess 
That  makes  the  sinner  just," 

manifestly  and  entirely  excludes  "boasting;"  and  this 
is  the  best  evidence  of  its  truth.  Inference  second:  This 
and  no  other  way  of  salvation  is  adapted  alike  to  Jew  and 
Gentile.  Is  lie  tlie  God  of  tlie  Jews  only  T  &c.— The  way 
of  salvation  must  be  one  equallj'  suited  to  the  whole 
family  of  fallen  man:  but  the  doctrine  of  justification  by 
faitli  is  the  onlj' one  that  lays  the  basis  of  a  Universal 
Religion;  this  therefore  is  another  mark  of  its  truth,  [it 
is]  one  God  %vlio  sball  justify  (q.  d.,  '  has  unchangeably 
fixed  that  he  shall  justify')  tlie  circumcision  by  ('of') 
faitli,  and  the  uncircumcision  througb  faitli— proba- 
bly this  is  but  a  varied  statement  of  the  same  trutli  for 
greater  emphasis  (see  on  t;.  22);  though  Bengel  thinks 
that  the  justification  of  the  Jews,  as  the  born  heirs  of  the 
promise,  may  be  here  purposely  said  to  be  "of  faith," 
while  tliat  of  the  Gentiles,  previously  "strangers  to  the 
covenants  of  promise,"  may  be  said  to  be  "through  faith," 
as  thus  admitted  into  a  new  family.  Objection:  Do  we 
then  make  void  the  Inwr  through  faith  1 — q.d.,  'Does 
this  doctrine  of  justification  by  faith,  then,  dissolve  tlie 
obligation  of  the  law?  If  so,  it  cannot  be  of  God.  But 
away  with  such  a  thought,  for  it  does  just  the  reverse.' 
God  forbid:  yea,  we,  establish  the  la-»v — It  will  be  ob- 
served here,  tliat,  important  as  was  this  objection,  and 
opening  up  as  it  did  so  noble  a  field  for  the  illustration 
of  the  peculiar  glory  of  the  Gospel,  the  apostle  does  no 
more  here  than  indignantly  repel  it,  intending  at  a  sub- 
sequent stage  of  his  argument  (ch.  6.)  to  resume  and  dis- 
cuss it  at  length. — Note  (1.)  It  is  a  fundamental  requisite 
of  all  true  religion  that  it  tend  to  humble  the  sinner  and 
exalt  God;  and  every  system  which  breeds  self-right- 
eousness, or  cherishes  boasting,  bears  falsehood  on  its 
face  (v.  27,  28).  (2.)  The  fitness  of  the  Gospel  to  be  a  uni- 
versal religion,  beneath  which  the  guilty  of  every  name 
and  degree  are  invited  and  warranted  to  take  shelter  and 
repose,  is  a  glorious  evidence  of  its  truth  (v.  29,  30).  (3.) 
The  glory  of  God's  law,  in  its  eternal  and  immutable  obli- 
gations, is  then  only  fully  apprehended  by  the  sinner, 
and  then  only  is  it  enthroned  in  the  deptlis  of  his  soul, 
when,  believing  that  "He  was  made  sin  for  him  who 
knew  no  sin,"  he  sees  himself  "made  the  righteousness 
of  God  In  Him."  Thus  do  we  not  make  void  the  law 
through  faith:  yea,  we  establish  the  law.  (1.)  This  chap- 
ter, and  particularly  the  latter  part  of  it,  'is  the  proper 
seat  of  the  Pauline  doctrine  of  Justification,  and  the 
grand  proof-passage  of  the  Protestant  doctrine  of  the 
Imputation  of  Christ's  righteousness  and  of  Justification 
not  on  account  of,  but  through  faith  alone.'  [Philippi.] 
To  make  good  this  doctrine,  and  reseat  it  in  the  faith  aud 
affection  of  the  Church,  was  worth  all  the  bloody  strug- 
gles that  it  cost  our  fathers,  and  it  will  be  the  wisdom 
and  safety,  the  life  and  vigour  of  the  churches,  to  "stand 
fast  in  this  liberty  wherewith  Christ  hath  made  them 
free,  and  not  be  again  entangled"— in  the  very  least  de- 
gree— "with  the  yoke  of  bondage." 

CHAPTER   IV. 

Ver.  1-25.  The  Foregoing  Doctrine  of  Justifica- 
tion BY  Faith  illustrated  from  the  Olu  Testament. 
First:  Abraham  was  justified  by  faith.  1-3.  IVhat  shall 
ive  say  then  that  Abraham,  our  father  as  pertaining 
to  the  flesh,  hath  found  T— t.  e.  (as  the  order  in  the  origi- 
nal shows),  'hath  found,  as  pertaining  to  ('according  to,' 
or  '  through')  the  flesh :'  meaning, '  by  all  his  natural  ef- 


forts or  legal  obedience.'  For  if  Abraham  ware  justified 
by  ■works,  lie  hatli  whereof  to  glory  5  but  not  before 
God— r/.  d.,  'If  works  were  the  ground  of  Abraham's  jus- 
tification, he  would  have  matter  for  boasting;  but  as  it  is 
perfectly  certain  that  he  hath  none  in  the  sight  of  God,  it 
follows  that  Abraham  could  not  have  been  justified  by 
works.'  And  to  this  agree  the  words  of  Scripture.  For 
■»vhat  saitii  the  Scripture  I  Abraham  believed  God, 
and  it  (his  faith)  wag  counted  to  him  for  righteousness 
— (Genesis  15.  0.)  Romish  expositors  and  Arminian  Prot- 
•estants  make  this  to  mean  tliat  God  accepted  Abraham's 
a(!t  of  believing  as  a  substitute  for  complete  obedience. 
But  this  is  at  variance  with  the  whole  spirit  and  letter  of 
tlie  apostle's  teaching.  Throughout  this  whole  argument, 
faith  is  set  in  direct  opposition  to  works,  in  the  matter  of 
justification- and  even  in  tlie  next  two  verses.  The 
ineaning,  therefore,  cannot  possibly  be  that  the  mere  act 
of  believing— which  is  as  much  a  work  as  any  other  piece 
of  commanded  duty  (John  6.29;  1  John  3. 23)— was  counted 
to  Abraham  for  all  obedience.  The  meaning  plainly  is, 
that  Abraham  believed  in  the  promises  which  embraced 
Christ  (Genesis  12.  3;  1.5.5,  &c.),  as  we  believe  in  Christ 
Himself;  and  in  both  cases,  faith  is  merely  the  instru- 
ment that  puts  us  in  possession  of  the  blessing  gratui- 
tously bestowed.  4,  5.  No^v  to  him  that  worketh  (as 
a  servant  for  wages)  is  the  reward  not  reckoned  of 
grace  (as  a  matter  of  favour),  but  of  debt- as  a  matter 
of  right.  But  to  liim  that  -ivorketh  not  (who,  despair- 
ing of  acceptance  with  God  by  "working"  for  it  the  work 
of  obedience,  does  not  attempt  it),  but  believeth  on  him 
that  justifietU  the  ungodly— casts  himself  upon  the 
mercj''  of  Him  that  justifleth  those  who  deserve  only 
condemnation,  his  faltii,  &c.— See  on  v.  3.  Second: 
David  sings  of  the  same  justification,  0-8.  David  also  de- 
scribeth  ('speaketh,'  'pronounceth')  the  blessedness  of 
the  man  unto  Avhoiii  tite  Lord  Imputeth  righteous- 
ness witliout  -tvorks- wliom,  though  void  of  all  good 
works.  He,  nevertheless,  regards  and  treats  as  righteous. 
[Saying],  Blessed,  &c.— (Psalm  32.  1,  2.)  David  here  sings 
in  express  terms  onlj'  of  "  transgression  forgiven,  sin  cov- 
ered, iniquity  not  imputed;"  but  as  the  negative  blessing 
necessarily  includes  the  positive,  the  passage  is  strictl5' 
in  point.  9-1:3.  Cometh  this  blessedness  tlien,  &c.~-q.  d., 
'Say  not.  All  this  is  spoken  of  the  circumcised,  and  is 
therefore  no  evidence  of  God's  f/ejtej-aZ  way  of  justifying 
men;  for  Abraham's  justification  took  place  long  before 
he  was  circumcised,  and  so  could  have  no  dependence 
upon  that  rite:  nay,  "the  sign  of  circumcision"  was 
given  to  Abraham  as  "a  seal"  (or  token)  of  the  (justify- 
ing) righteousness  wliich  he  had  before  he  was  circum- 
cised; in  order  that  he  might  stand  forth  to  every  age  as 
the  parent  believer— the  model  man  of  justification  by  faith 
— after  wliose  type,  as  the  first  public  example  of  it,  all 
were  to  be  moulded,  wliether  Jew  or  Gentile,  who  should 
thereafter  believe  to  life  everlasting.'  13-15.  For  the 
promise,  4fcc.— This  is  merely  an  enlargement  of  the  fore- 
going reasoning,  applying  to  the  law  what  had  just  been 
said  oi  circumcision,  that  he  should  be  the  heir  of  the 
world— or,  that  "all  the  families  of  the  earth  should  be 
blessed  in  him."  was  not  to  Abraham  and  his  seed 
through  tlie  la-w  (in  virtue  of  obedience  to  the  law),  but 
through  tlie  righteousness  of  faith — in  virtue  of  his 
simple  faith  in  the  Divine  promises.  For  if  they  tvhich 
arc  of  the  law  be  heirs- If  the  blessing  is  to  be  earned  • 
by  obedience  to  the  law.  faith  is  made  void— the  whole 
Divine  method  is  subverted.  Because  the  la-w  worketh 
■*vrath— has  nothing  to  give  to  those  wiro  break  it  but 
condemnation  and  vengeance,  for  where  there  is  no 
law  tlicre  is  n.o  transgression— It  is  just  the  law  tliat 
makes  transgression,  in  the  case  of  those  who  break  it; 
nor  can  the  one  exist  without  the  other.  16, 17.  There- 
fore, &c.— A  general  summary:  q.d.,  'Thus  justification 
is  hy  faith,  in  order  that  its  purely  gracious  character  may 
be  seen,  and  that  all  who  follow  in  the  steps  of  Abrahams 
faith— wliether  of  his  natural  seed  or  no— may  be  assured 
of  the  like  justification  with  the  parent-believer.'  As  It 
is  M-ritten,  &c.— (Genesis  17.  5.)  This  is  quoted  to  justify 
his  calling  Abraham  the  "father  of  us  all,"  and  is  to 

229 


Faith  Imputed  to  us  for  Righteousness. 


EOMANS  V. 


Blessed  Effects  of  Justification  by  Faith, 


be  viewed  as  a  parenthesis,  before  (t.  e., '  in  the  reclvon- 
ing  of)  liim  \rhom  lie  believed — q.  d.,  'Thus  Abraham, 
in  the  reckoning  of  Him  whom  he  believed,  is  the  father 
of  ns  all.  In  order  that  all  may  be  assured,  that  doing  as 
he  did,  they  shall  be  treated  as  he  was.'  leven]  GocI,  that 
qnickenetit  tbe  dead— The  nature  and  greatness  of  that 
faith  of  Abraham  which  we  are  to  copy  is  here  strikingly 
described.  What  he  was  required  to  believe  being  above 
nature,  his  faith  had  to  fasten  upon  God's  power  to  sur- 
mount physical  incapacity,  and  call  into  being  what  did 
not  then  exist.  But  God  having  made  the  promise, 
Abraham  believed  Him  in  spite  of  those  obstacles.  This 
is  still  further  illustrated  in  what  follows.  18-^-2.  "IVIio 
against  hope— when  no  ground  for  hope  appeared,  be- 
lieved in  hope— I.  e.,  cherished  the  believing  expecta- 
tion, that  he  might  become  tlie  father  of  many 
nations,  according  to  that  -tvliich  vras  spolcen,  so 
(i.e.,  Such  "as  the  stars  of  heaven,"  Genesis  15.  5;  shall 
thy  seed  be  ...  he  considered  not,  &c.— paid  no  atten- 
tion to  those  physical  obstacles,  both  in  himself  and  in 
Sarah,  which  might  seem  to  render  the  fulfilment  hope- 
less. He  staggered  (hesitated)  not  .  .  .  bnt  was  strong 
In  faith,  giving  glory  to  God— as  able  to  make  good 
His  own  word  in  spite  of  all  obstacles.  An«l  being  fwlly 
persuaded,  &c.—i.  e.,  the  glory  which  Abraham's  faith 
gave  to  God  consisted  in  this,  that,  firm  in  the  persuasion 
of  God's  ability  to  fulfil  his  promise,  no  difficulties 
shook  him.  And  therefore  it  was  imputed,  &c.—q.  d., 
'Let  all  then  take  notice  that  this  was  not  because  of 
anything  meritorious  in  Abraham,  but  merely  because 
he  so  believed.'  33-25.  Now,  &c.— Here  is  the  application 
of  this  whole  argument  about  Abraham:  'These  things 
were  not  recorded  as  mere  historical  facts,  but  as  illus- 
trations for  all  time  of  God's  method  of  justification  by 
faith.'  to  whom  it  shall  be  imputed,  if  we  believe  In 
Him  that  raised  up  Jesus  our  Lord  from  the  dead — 
in  Him  that  hath  done  this,  even  as  Abraham  believed 
that  Oodwoidd  raise  up  a  seed  in  whom  all  nations  should 
be  blessed.  Who  Tvag  delivered  for  ('on  account  of) 
our  offences— t.  e.,  in  order  to  expiate  them  by  His  blood. 
and  raised  again  for  ('on  account  of,'  i.  e.,  in  order  to) 
our  justification — As  His  resurrection  was  the  Divine 
assurance  that  He  had  "put  away  sin  by  the  sacrifice  of 
Himself,"  and  the  crowning  of  His  whole  work,  our  jus- 
tification is  filly  connected  with  that  glorious  act.  Note, 
(1.)  The  doctrine  of  justification  by  works,  as  it  generates 
self-exaltation,  is  contrary  to  the  first  principles  of  all 
true  religion  (v.  2;  and  see  on  ch.  3.  21-26,  note  1).  (2.)  The 
way  of  a  sinner's  justification  has  been  the  same  in  all 
time,  and  the  testimony  of  the  Old  Testament  on  this 
subject  is  one  with  that  of  the  New  (v.  3,  &c. ;  and  see  on 
ch.  3.  27-31,  note  1).  (3.)  Faith  and  works,  in  the  matter  of 
justification,  are  opposite  and  irreconcilable,  even  as 
grace  and  debt  (v.  4,  5;  and  see  on  ch.  11.  6).  If  God  "jus- 
tifies the  ungodly,"  works  cannot  be,  in  any  sense  or  to 
any  degree,  the  ground  of  justification.  For  the  same 
reason,  the  first  requisite,  in  order  to  justificati,on,  must 
be  (under  the  conviction  that  we  are  "ungodly")  to  despair 
of  it  by  works;  and  the  next,  to  "believe  in  Him  that 
justifieth  the  ungodly"— that  hath  a  justifying  righteous- 
ness to  bestow,  and  is  ready  to  bestow  it  upon  those  who 
deserve  none,  and  to  embrace  it  accordingly.  (4.)  The 
sacraments  of  the  Church  were  never  intended,  and  are 
not  adapted,  to  confer  grace,  or  the  blessings  of  salvation, 
upon  men.  Their  proper  use  is  to  set  a  Divine  seal 
upon  a  state  already/  existing,  and  so,  they  presuppose,  and 
do  not  create  it  (v.  8-12).  As  circumcision  merely  "  sealed" 
Abraham's  already  existing  acceptance  with  God,  so 
with  the  sacraments  of  the  New  Testament.  (5.)  As 
Abraham  is  "the  heir  of  the  world,"  all  nations  being 
blessed  in  him,  through  his  Seed  Christ  Jesus,  and  justi- 
fied solely  according  to  the  pattern  of  his  faith,  so  the 
transmission  of  the  true  religion  and  all  the  salvation 
which  the  world  will  ever  experience  shall  yet  be  traced 
back  with  wonder,  gratitude,  and  joy,  to  that  morning 
dawn  when  "the  God  of  glory  appeared  unto  our  father 
Abraham,  when  he  was  in  Mesopotamia,  before  he  dwelt 
In  Cliarran,"  Acts  7.  2  {v.  13).  (6.)  Nothing  gives  more 
23U 


glory  to  God  than  simple  faith  in  His  word,  especially 
when  all  things  seem  to  render  the  fulfilment  of  it  hope- 
less (i\  18-21).  (7.)  All  the  Scripture  examples  of  faith 
were  recorded  on  purpose  to  beget  and  encourage  the  lik» 
faith  in  every  succeeding  age  {v.  23,  24;  and  cf.  ch.  15.  4). 
(8.)  Justification,  in  this  argument,  cannot  be  taken — a»» 
Romanists  and  other  errorists  insist— to  mean  a  change 
upon  men's  character  ;  for  besides  that  this  is  to  confound 
it  with  Sanctiflcation,  which  has  its  appropriate  place  in 
this  Epistle,  the  whole  argument  of  the  present  chapter — 
and  nearly  all  its  more  important  clauses,  expressions, 
and  words— would  in  that  case  be  unsuitable,  and  fitted 
only  to  mislead.  Beyond  all  doubt  it  means  exclusively 
a  change  upon  men's  state  or  relation  to  God;  or,  in  scien- 
tific language,  it  is  an  objective,  not  a  subjective  change— a 
change  from  guilt  and  condemnation  to  acquittal  and  ac- 
ceptance. And  the  best  evidence  that  this  is  the  key  to 
"the  whole  argument  is,  that  it  opens  all  the  wards  of  the 
many-chambered  lock  with  wliich  the  apostle  has  en- 
riched us  in  this  Epistle. 

CHAPTER    V. 

Ver.  1-11.  The  Blessed  Effects  of  Justification  by 
Faith.  The  proof  of  this  doctrine  being  now  concluded, 
the  apostle  comes  here  to  treat  of  its  fniits,  reserving  the 
full  consideration  of  this  topic  to  another  stage  of  the  f,r- 
gument  (ch.  8).  1.  Therefore  being  ('  having  been')  Jiw^ 
tilled  by  faith,  w^e  have  peace  ^vlth  God,  Ac— If  Wf.  arc 
to  be  guided  by  MS.  authority,  the  true  reading  here, 
beyond  doubt,  is,  'Let  us  have  peace;'  a  reading,  how- 
ever, which  m.ost  reject,  because  they  think  it  unnatural 
to  exhort  men  to  have  what  it  belongs  to  God  to  give,  and 
because  the  apostle  is  not  here  giving  exhortations,  bnt 
stating  matters  of  fact.  But  as  it  seems  hazardouf,  to  set 
aside  the  decisive  testimony  of  MSS.,  as  to  what  the 
apostle  did  write,  in  favour  of  what  we  merely  think  he 
ought  to  have  written,  let  us  pause  and  ask — If  it  be  the 
privilege  of  the  justified  to"7tai'e  peace  with  God,"  why 
might  not  the  apostle  begin  his  enumeration  of  the  fruita 
of  justification  by  calling  on  believers  to  'realize'  this 
peace  as  belonged  to  them,  or  cherish  the  joyful  con- 
sciousness of  it  as  their  own  ?  And  if  this  is  what  he  has 
done,  it  would  not  be  necessary  to  continue  in  the  same 
style,  and  the  other  fruits  of  justification  might  t.e  set 
down  simply  as  matters  of  fact.  This  "peace"  in  first  a 
change  in  God's  relation  to  us;  and  next,  as  the  conse- 
quence of  this,  a  change  on  our  part  towards  Him.  God, 
on  the  one  hand,  has  "reconciled  us  to  Himself  by  Jesus 
Christ"  (2  Corintliians  5. 18);  and  we,  on  the  other  hand, 
setting  our  seal  to  this,  "  are  reconciled  to  God"  (2  Corin- 
thians 5.20).  The  "propitiation"  is  the  meeting-place; 
there  the  controversy  on  both  sides  terminates  in  an 
honourable  and  eternal  "peace."  3.  By -^vhom  also -tve 
have  ('have  had')  access  by  faith  into  this  grace  (favour 
with  God)  -tvlierein  we  stand— g.  d., 'To  that  same  faith 
which  j??-6i  gave  us  "peace  with  God"  we  owe  our  intro- 
duction into  ihat  permanent  standing  in  the  favour  of  God 
which  the  justified  enjoy.'  As  it  is  difficult  to  distin- 
guish this  from  the  peace  first  mentioned,  we  regard  it  as 
merely  an  additional  phase  of  the  same  [Meyek,  Phil- 
ippi,  Mehring],  rather  than  something  new.  [Beza, 
Tholtjck,  Hodge.]  and  rejoice— ' glory,'  'boast,'  'tri- 
umph'—'  rejoice'  is  not  strong  enough,  in  hope  of  the 
glory  of  God— See  on  "hope,"  v.  4.  3,4.  we  glory  in 
tri  bulatlon  also  $  Icnow^ing  that  tribulation  ivorketh 
patience— Patience  is  the  quiet  endurance  of  what  we 
cannot  but  wish  removed,  whether  it  be  the  withholding 
of  promised  good  (ch.  8.  25),  or  the  continued  experience 
of  positive  ill  (as  here).  There  is  indeed  a  patience  of  un- 
renewed nature,  which  has  something  noble  in  it,  though 
in  many  cases  the  oflTspring  of  pride,  if  not  of  something 
lower.  Men  have  been  known  to  endure  every  form  of 
privation,  torture,  and  death,  without  a  murmur  and 
without  even  visible  emotion,  merely  because  they 
deemed  it  unworthy  of  them  to  sink  under  unavoidable 
ill.  But  this  proud,  stocial  hardihood  has  nothing  iu 
common  with  the  grace  of  patience— which  is  either  the 


Being  Purchased  by  His  Blood,  we  have 


ROMANS  V. 


Reconciliation  to  Christ  by  Faith. 


meek  endurance  of  ill  because  It  is  of  God  (Job  1. 21,  22;  2, 
10),  or  the  calm  waiting  for  promised  good  till  His  time  to 
dispense  it  come  (Hebrews  10.  30);  in  the  full  persuasion 
that  such  trials  are  divinely  appointed,  are  the  needed 
discipline  of  God's  children,  are  but  for  a  definite  period, 
and  are  not  sent  without  abundant  promises  of  "  songs  in 
the  night."  If  such  be  the  "patience"  which  "tribula- 
tion worketh,"  no  wonder  that  patience  -tvorketU  ex- 
perience—rather 'proof,'  as  the  same  word  is  rendered  in 
2  Corinthians  2.  9;  13.  3;  Philippians  2.  22;  t.  e.,  experi- 
mental ewcfence  that  we  have  "believed  through  grace." 
and  experience  ('  proof ')  liope — "  of  the  glory  of  God,"  as 
prepared  for  us.  Thus  have  we  hope  in  two  distinct  ways, 
and  at  two  successive  stages  of  the  Christian  life:;^?-^^ 
immediately  on  believing,  along  with  the  sense  of  peace 
and  abidingaccess  to  God  (t>.  1);  next,  after  the  reality  of 
this  faith  has  been  "proved,"  particularly  by  the  patient 
endurance  of  trials  sent  to  test  It.  We  first  get  it  by  look- 
ing aivay  from  owselves  to  the  Lamb  of  God ;  next  by 
looking  into  or  upon  ourselves  as  transformed  by  that 
"looking  unto  Jesus."  In  the  one  case,  the  mind  acts 
(as  they  say)  objectively ;  in  the  other,  subjectively.  The  one 
is  (as  divines  say)  tlie  assurance  of  faith;  the  otlier,  the 
assurance  of  sense.  5.  And  hope  inakctli  not  aslianied 
(putteth  not  to  shame,  as  empty  hopes  do) ;  because  the 
love  of  God— t.  c,  not  'our  love  to  God,'  as  the  Romish 
and  some  Protestant  expositors  (following  some  of  the 
Fathers)  represent  it;  but  clearly  'God's  love  to  us'— as 
most  expositors  agree.  Is  sKed  abroad — lit.,  'poured 
forth,' t.  e.,  copiously  diffused  (cf.  John  7.38;  Titus  3.6). 
by  tbe  Holy  Ghost  ivlileli  Is  (rather  'was')  given  unto 
US — i.  e.,  at  the  great  Pentecostal  effusion,  which  is  viewed 
as  the  formal  donation  of  the  Spirit  to  the  Church  of  God, 
for  all  time  and  for  each  believer.  (The  Holy  Ghost  is 
here  first  introduced  in  this  Epistle.)  It  is  as  if  the  apostle 
had  said,  'And  how  can  this  hope  of  glory,  which  as 
believers  we  cherish,  put  us  to  sliame,  when  we  feel  God 
Himself,  by  His  Spirit  given  to  us,  drenching  our  hearts 
in  sweet,  all-subduing  sensations  of  His  wondrous  love 
to  us  in  Christ  Jesus?'  This  leads  the  apostle  to  expatiate 
on  the  amazing  character  of  that  love.  6-8.  For  \vlieu 
•»ve  were  yet  wltliout  strength — i.  e.,  powerless  to  deli  ver 
ourselves,  and  so  ready  to  perish.  In  due  time  (at  the  ap- 
pointed season)  Christ  died  for  tlxe  ungodly — Three  sig- 
nal properties  of  God's  love  are  here  given  :  First,  "Christ 
died  for  the  ungodly,"  whosecharacter,  so  far  from  meriting 
any  interposition  in  their  belialf,  was  altogether  repulsive 
to  the  eye  of  God;  second,  He  did  this  "  when  they  were 
wUhout  strength"— with,  nothing  between  thcni  and  perdi- 
tion but  that  self-originating  Divine  compassion;  third. 
He  did  this  "at  the  due  time,"  wlien  it  was  most  fitting  that 
it  sliould  take  place  (cf.  Galatians  4.  4).  The  two  former  of 
these  properties  the  apostle  now  proceeds  to  illustrate. 
For  scarcely  for  a  righteous  man  (a  man  of  simply  un- 
exceptionable character)  will  one  ('  any  one')  die  :  yet  per- 
odventure  for  a  good  man— (a  man  who,  besides  being 
unexceptionable,  is  distinguished  for  goodness,  a  benefac- 
tor to  society)  some  (' some  one')  would  (rather  'doth') 
even  dare  to  die— (/.  d.,  '  Scarce  an  instance  occurs  of  self- 
sacrifice  for  one  merely  upright;  thougli  for  one  who 
makes  himself  a  blessing  to  society  there  may  be  found 
au  example  of  such  noble  surrender  of  life.'  [So  Ben- 
gel,    OL.SHAUSEN,     THOLUCK,    AlFOKD,    PhILIPPI.]       (TO 

make  the  "righteous"  and  the  "good"  man  here  to  mean 
the  same  person,  and  the  whole  sense  to  be  that '  though 
rare,  the  case  may  occur,  of  one  making  a  sacrifice  of  life 
for  a  worthy  character'  [as  Calvin,  Bkza,  Fkitzsche, 
JowETfJ,  is  extremely  fiat.  But  God  commendeth  ('set- 
tetl)  od",'  'displayeth'— in  glorious  contrast  with  all  that 
men  will  do  for  each  other)  his  love  toward  us,  in  tliat, 
while  wc  were  yet  sinners— t.  e.,  in  a  state  not  of  posi- 
tive "goodness,"  nor  even  of  negative  "righteousness," 
but  on  the  contrary,  "sinuens,"  a  state  which  his  soul 
batetli-CIirist  died  for  us— Now  comes  the  overpowering 
Inference,  emphatically  redoubled.  9,  10.  Much  more 
llien,  being  ('  having  been')  now  Justified  by  his  blood, 
we  sltall  be  saved  from  wrath  through  Itim.  For  if. 
When  we  were  enemies,  we  were  reconciled  to  God  by 


the  death  of  his  Son,  mucli  more,  being  now  ('  having 
now  been')  reconciled,  we  shall  be  saved  by  his  life — 

q.  d., '  If  that  part  of  the  Saviour's  work  which  cost  Him 
His  blood,  and  which  had  to  be  wrought  for  persons  in- 
capable of  the  least  sympathy  either  with  His  love  or  His 
labours  in  their  behalf— even  our  "justification,"  our 
"reconciliation" — is  already  completed;  how  much  more 
will  He  do  all  that  remains  to  be  done,  since  He  has  it  to  do, 
not  by  death-agonies  any  more, but  in  untroubled  "life," 
and  no  longer  for  enemies,  but  for  friends — from  whom, 
at  every  stage  of  it.  He  receives  the  grateful  response  of 
redeemed  and  adoring  souls?'  To  be  "saved  from  wrath 
through  Him,"  denotes  here  the  whole  work  of  Christ  to- 
wards believers,  from  the  moment  of  justification,  when 
the  wratli  of  God  is  turned  away  from  them,  till  the  Judge 
on  the  great  white  throne  shall  discharge  that  wrath 
upon  them  that  "  obey  not  the  Gospel  of  our  Lord  Jesus 
Christ;"  and  that  work  may  all  be  summed  up  in  "  keep- 
ing them  from  falling,  and  presenting  them  faultless  be- 
fore the  presence  of  His  glory  with  exceeding  joy"  (Jude 
24):  thus  are  they  "saved  from  wrath  through  him."  11. 
And  not  only  so,  but  ■»ve  also  joy  (rather,  glory)  In  God 
through  our  Lord  Jesus  Christ,  by  (' through')  whom 
we  Iiave  no^v  received  the  atonement — rather, '  the  rec- 
onciliation' (Margin),  as  the  same  word  is  rendered  in  v. 
10  and  in  2  Corinthians  5.  18,  19.  (In  fact,  the  earlier 
meaning  of  the  English  word  'atonement'  was  'the  rec- 
onciliation of  two  estranged  parties.')  [Tkench.J  The 
foregoing  eflects  of  justification  were  all  benefits  to  our- 
selves, calling  for  gratitude;  this  last  may  be  termed  a 
purely  disinterested  one.  Our  first  feeling  towards  God, 
after  we  have  found  peace  with  Him,  is  that  of  clinging 
gratitude  for  so  costly  a  salvation;  but  no  sooner  liave 
we  learned  to  cry,  Abba,  Father,  under  the  sweet  sense 
of  reconciliation,  than  "gloriation"  in  Him  takes  the 
place  of  dread  of  Him,  and  now  He  appears  to  us  "  alto- 
gether lovely!"  —  On  this  section.  Note  (1.)  How  glori- 
ously does  the  Gospel  evince  its  Divine  origin  by  basing 
all  acceptable  obedience  on  "peace  with  God,"  laying 
the  foundations  of  this  peace  in  a  righteous  "justifica- 
tion" of  the  sinner  "through  our  Lord  Jesus  Christ,"  and 
making  this  the  entrance  to  a  permanent  standing  in  the 
Divine  favour,  and  a  triumphant  expectation  of  future 
glory !  (v.  1,  2).  Other  peace,  worthy  of  the  name,  there  is 
none ;  and  as  those  who  are  strangers  to  it  rise  not  to  the 
enjoyment  of  such  high  fellowship  with  God,  so  they  have 
neither  any  taste  for  it  nor  desire  after  it.  (2.)  As  only 
believers  possess  the  true  secret  of  patience  under  trials, 
so,  although  "  not  joyous  but  grievous"  in  themselves 
(Hebrews  12. 17),  wliea  trials  divinely  sent  afford  them 
the  opportunity  of  evidencing  their  faith  by  the  grace  of 
patience  under  tliera,  they  should  "  count  it  all  joy"  (v.  3, 
4 ;  and  see  James  1,  2,  3).  (3.)  "  Hope,"  in  the  Kew  Testa- 
ment sense  of  the  term,  is  not  a  lower  degree  of  faith  or 
assurance  (as  many  now  say,  I  /lope  for  heaven,  but  am 
not  sure  of  it);  but  invariably  means  'the  confident  ex- 
pactation  of  future  good.'  It  presupposes  faith ;  and  what 
faith  assures  us  will  be  ours,  hope  accordingly  expects.  In 
the  nourisliment  of  this  hope,  the  soul's  look  outward  to 
Christ  for  the  ground  of  it,  and  inward  upon  ourselves  for 
evidence  of  its  reality,  must  act  and  react  upon  each  other 
(v.  2  and  4  compared).  (4.)  It  is  the  proper  oftice  of  the 
Holy  Ghost  to  beget  in  the  soul  the  full  conviction  and 
joyful  consciousness  of  the  love  of  God  in  Christ  Jesus  to 
sinners  of  mankind,  and  to  ourselves  in  particular;  and 
where  this  exists,  it  carries  with  it  such  an  assurance  of 
final  salvation  as  cannot  deceive  (v.  5).  (5.)  The  jtisiifiea- 
tion  of  sinful  men  is  not  in  virtue  of  their  amendment, 
but  of  "the  blood  of  God's  Son;"  and  while  this  is  ex- 
pressly alfirmed  in  v.  9,  our  reconciliation  to  God  by  the 
"  death  of  His  Son,"  afilrmed  in  v,  10,  is  but  a  variety  of 
the  same  statement.  In  both,  the  blessing  meant  is  the 
restoration  of  the  sinner  to  a  righteous  standing  in  tlie  sight 
of  God;  and  in  both,  the  meritorious  ground  of  this, 
which  is  intended  to  be  conveyed,  is  the  expiatory  sacri- 
fice of  God's  Son.  (6.)  Gratitude  to  God  for  redeeming 
love,  if  it  could  exist  without  delight  in  God  Himself, 
would  be  a  selfish  and  wortliless  feeling;  but  when  the 

231 


At  Sin  and  Death  came  by  Adam, 


ROMANS  V. 


so  Righteousness  and  Life  by  Jesus  Chrut. 


one  rises  into  Uie  other— the  transporting  sense  of  eternal 
"reconciliation"  passing  into  "gloriation  in  God"  Him- 
8elf— then  the  lower  is  sanctifled  and  sustained  by  tlie 
higher,  and  eacli  feeling  is  perfective  of  tlie  otlier  {v.  11). 

12-21.  Comparison  and  Contkast  between  Adam 
AND  Cubist  in  theib  Relation  to  the  Hitman  Fam- 
ily. (This  profound  and  most  weiglity  section  has  occa- 
sioned an  immense  deal  of  critical  and  theological  dis- 
cussion, in  which  every  point,  and  almost  every  clause, 
has  been  contested.  We  can  here  but  set  down  wliat  ap- 
pears to  us  to  be  the  only  tenable  view  of  it  as  a  whole 
and  of  its  successive  clauses,  witli  some  slight  indication 
of  the  grounds  of  our  judgment.)  la.  "Wherefore— i.  e.. 
Things  being  so;  referring  baclc  to  the  wliole  preceding 
argument,  as  by  one  man  (Adam)  gin— considered  here 
in  its  guilt,  criminality,  penal  desert,  entered  into  tlie 
-world,  and  death  by  (as  the  penalty  of)  sin  j  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned — 
rather, 'all  sinned,' i.e., in  that  one  man's  first  sin.  Thus 
death  reaches  every  individual  of  the  human  family,  as 
the  penalty  due  to  himself.  [So,  in  substance,  Bengel, 
Hodge,  Philippi.]  Here  we  should  have  expected  the 
apostle  to  finish  his  sentence,  in  some  sucli  way  as  this: 
'Even  so,  by  one  man  righteousness  has  entered  into 
the  world,  and  life  by  righteousness.'  But,  instead  of 
this,  we  have  a  digression,  extending  to  five  verses,  to 
Illustrate  the  important  statement  of  v.  12;  and  it  is  only 
at  V.  18  tliat  the  comparison  is  resumed  and  finislied.  13- 
14.  For  until  the  lavr  sin  ^vas  in  the  ^vorld — i.  e.,  daring 
all  the  period  from  Adam  "until  the  law"  of  Moses  was 
given,  God  continued  to  treat  men  as  sinners,  but  sin  is 
Miot  imputed  -where  there  is  no  la-»v — q.  d.,  '  Tliere  must 
therefore  have  been  a  law  during  that  period,  because  sin 
was  then  imputed ;'  as  is  now  to  be  sliown.  Nevertheless 
death  reigned  from  Adam,  to  Moses,  even  over  them 
tliat  had  not  sinned  after  tlie  -siniilitnde  of  Adam's 
transgression  — But  who  are  they?  — a  much-contested 
question.  In/ants  (say  some),  wlio  being  guiltless  of  ac- 
tual sin,  may  be  said  not  to  have  sinned  in  the  way  that 
Adam  did.  [Augustin,  Beza,  Hodge.]  But  why  should 
infants  be  specially  connected  with  the  period  "from 
Adam  to  Moses,"  since  they  die  alike  in  every  period? 
And  if  the  apostle  meant  to  express  here  the  deatli  of  in- 
fants, why  has  he  done  it  so  enigmatically?  Besides, 
the  death  of  infants  is  comprehended  in  tlie  universal 
mortality  on  account  of  tlie  first  sin,  so  emphatically 
expressed  in  v.  12;  what  need  then  to  specify  it  here? 
and  why,  if  not  necessary,  should  we  presume  it  to  be 
meant  here,  unless  the  language  unmistakably  point  to  it 
—which  it  certainly  does  not?  The  meaning  then  must 
be,  that  'death  reigned  from  Adam  to  Moses,  even  over 
those  that  had  not,  like  Adam,  transgressed  against  a 
positive  commandment,  threatening  death  to  the  disobe- 
dient.' (So  most  interpreters.)  In  this  case,  the  particle 
"even,"  instead  of  specifying  one  particular  class  of  those 
-who  lived  "from  Adam  to  Moses  "  (as  tlie  other  interpre- 
tation supposes),  merely  explains  wliat  it  was  that  made 
the  case  of  those  who  died  from  Adam  to  Moses  worthy  of 
special  notice — namely,  that '  though  unlike  Adam  and  all 
since  Moses,  those  who  lived  between  the  two  had  no 
positive  threatening  of  death  for  transgression,  "never- 
theless, death  reigned  even  over  them." '  -who  is  the 
figure  (or,  'a  type')  of  him  [that -was]  to  come  (Christ) — 
'This  clause  is  inserted  on  tlie  first  mention  of  the  name 
"Adam,"  the  one  man  of  whom  he  is  speaking,  to  recall 
the  purpose  for  which  he  is  treating  of  him,  as  thefigxire  of 
Christ.'  [AiiFORD.]  The  point  of  analogy  intended  here  is 
plainly  Va.&puhlic  character  which  both  sustained,  neither 
of  the  two  being  regarded  in  the  Divine  procedure  towards 
men  as  mere  individual  men,  but  both  alike  as  representa- 
tive men.  (Some  take  the  proper  supplement  here  to  be 
"Him  [that  is]  to  come;"  understanding  tlie  apostle  to 
speak  from  his  own  time,  and  to  refer  to  Christ's  second 
coming.  [Fbitzsche,  De  Wette,  Alford.]  But  this  is 
unnatural,  since  the  analogj--  of  the  second  Adam  to  the 
,  first  has  been  in  full  development  ever  since  "  God  exalted 
Him  to  be  a  Prince  and  a  Saviour,"  and  it  will  only  re- 
main to  be  consummated  at  His  second  coming.  The 
232 


simple  meaning  is,  as  nearly  all  interpreters  agree,  that 
Adam  is  a  type  of  Him  who  was  to  come  after  him  in  the 
same  public  cliaracter,  and  so  to  be  "  the  second  Adam.") 
But  (' Yet,'  '  Howbeit')  not  as  tlie  ofTeiice  ('trespass")  so 
also  is  the  free  gift  (or  '  the  gracious  gift,'  '  the  gift  of 
grace')— <7.d..  The  two  cases  present  points  of  contrast  as 
well  as  resemblance.  For  if,  &c. — rather,  '  For  if  through 
the  ofTence  of  the  one  the  many  died  (i.  e.,  in  that  one 
man's  first  sin),  much  more  did  the  grace  of  God,  and  the 
free  gift  by  grace,  even  that  of  the  one  man,  Jesus  Christ, 
abound  unto  the  many.'  By  "  the  many"  is  meant  the 
mass  of  mankind  represented  respectively  by  Adam  and 
Christ,  as  opposed,  not  to  few,  but  to  "  tlie  one"  who  re« 
presented  them.  By  "the  free  gift"  is  meant  (as  in  v.  17) 
the  g,\Qvio\iSi^\itoi  justifying  righteousness  ;  this  is  expressly 
distinguislied  from  "  the  grace  of  God,"  as  the  effect  from 
tlie  cawse;  and  both  are  said  to  "abound"  towards  us  in 
Christ — in  what  sense  will  appear  in  the  next  two  verses. 
And  the"mncli  more,"  of  the  one  case  than  the  other, 
does  not  mean  that  we  get  much  more  of  good  by  Clirist 
than  of  evil  by  Adam  (for  it  is  not  a  case  of  quantity  at 
all) ;  but  that  we  have  much  more  reason  to  expect,  or  it 
is  mucli  more  agreeable  to  our  ideas  of  God,  that  the  many 
should  be  benefited  by  the  merit  of  one,  than  that  they 
sliould  suft"er  for  the  sin  of  one ;  and  if  the  latter  has  hap- 
pened, much  more  may  we  assure  ourselves  of  the  former, 
[Philippi,  Hodge.]  16,  And  not  as  [it  -*vas]  by  oi\«:  that 
sinned,  so  [is]  the  gift— g-.  d.,  'Anotlier  point  of  contrast 
may  be  mentioned.'  for  the  judgment  ('sentence ')  -was 
by  one  (rather, '  was  of  one,'  meaning  not '  one  man,  but, 
as  appears  from  the  next  clause,  'one  offence')  to  con- 
demnation, but  the  free  gift  ('  gift  of  grace  ')  is  of  many 
offences  unto  Justification — a  glorious  point  of  contrast ; 
q.  d.,  'The  condemnation  by  Adam  was  for  one  sin;  but 
the  justification  by  Christ  is  an  absolution  not  only  from 
the  guilt  of  that  first  offence,  mysteriously  attaching  to 
every  individual  of  the  race,  but  from  tlie  countless  offences 
into  which,  as  a  germ  lodged  in  the  bosom  of  every  child 
of  Adam,  it  unfolds  itself  in  his  life.'  This  is  the  meaning 
of  "grace  abounding  towards  us  in  tlie  abundance  of  the 
gift  of  righteousness."  It  is  a  grace  not  only  rich  in  its 
character-,  hwV rich  in  detail;  it  is  a  " righteousness  "  not 
only  rich  i  n  a  coinplete  justification  of  the  guilty,  condemned 
sinner;  but  rich  in  tlie  amplitude  of  the  grroMnd  which  it 
covers,  leaving  no  one  sin  of  any  of  the  justified  uncan- 
celled, but  making  him,  though  loaded  with  the  guilt  of 
myriads  of  offences,  "tlie  righteousness  of  God  in  Christ." 
17.  For  if  by  ('the')  one  man's  offence  death  reigned 
by  one  ('througli  the  one');  much  more  shall  they 
ivliich  receive  (' the')  abundance  of  grace  and  of  the 
gift  of  (justifying)  righteousness  .  .  .  reign  in  life  by 
one  ('througli  the  one  '),  Jesus  Clirist— "We  have  here  the 
two  ideas  of  v.  15  and  16  sublimely  combined  into  one,  as 
if  the  subject  had  grown  upon  the  apostle  as  he  advanced 
in  his  comparison  of  tlie  two  cases.  Here,  for  the  first  time 
in  tills  section,  lie  speaks  of  that  life  which  ^prings  out 
of  justification,  in  contrast  with  the  death  which  springs 
from  sin  and  follows  condemnation.  The  proper  idea  of 
it  tlierefore  is,  '  Right  to  live  '— '  Righteous  life  '—life  pos- 
sessed and  enjoyed  witli  the  good-will,  and  in  conformity 
with  the  eternal  law,  of  "Him  that  si  ttetli  on  the  Throne  ;" 
life  therefore  in  its  widest  sense— life  in  the  whole  man 
and  throughout  the  whole  duration  of  human  existence, 
the  life  of  blissful  and  loving  relationship  to  God  in  soul 
and  body,  forever  and  ever.  It  is  worthy  of  note,  too,  that 
while  he  says  death  "  reigned  over  "  us  through  Adam,  he 
does  not  say  Life  "  reigns  over  us  "  through  Christ ;  lest  he 
should  seem  to  invest  this  new  life  with  the  very  attri- 
bute of  death — that  of  fell  and  malignant  tyranny,  of 
which  we  were  the  hapless  victims.  Nor  does  he  say  Life 
reigns  in  us,  which  would  have  been  a  scriptural  enough 
idea;  but,  which  is  much  more  pregnant,  "We  shall 
reign  in  life."  "While/reedomaiid mightare implied  inthe 
figure  of  "  reigning,"  "  life  "  is  represented  as  the  glorious 
territory  or  atmosphere  of  that  reign.  And  by  recurring 
to  the  idea  of  v.  16,  as  to  the  "  aaany  ofl"ences  "  whose  com- 
plete pardon  shows  "  the  abundance  of  grace  and  of  tlio 
gift  of  righteousness,"  the  whole  statement  is  to  this  effeot: 


Death  came  by  the  Offence  of  Adam, 


ROMANS  V. 


and  Life  by  the  Gift  of  Chriat. 


*If  one  man's  one  offence  let  loose  against  us  the  tyrant 
power  of  Death,  to  hold  us  as  its  victims  in  helpless  bond- 
age, "much  more,"  when  we  stand  lorth  enriched  with 
God's  "abounding  grace  "  and  in  the  beauty  of  a  complete 
absolution  from  countless  ottences,  shall  we  expatiate  in 
a  iiJe  divinely  owned  and  legally  secured,  "  reigning  "  in 
OxuUaut  freedom  and  unchallenged  might,  through  that 
other  matchless  "  One,"  Jesus  Christ !'  (On  the  import  of 
the  future  tense  in  this  last  clause,  see  on  v.  19,  and  on  ch. 
6.5.)  18.  TUerefore— now  at  length  resuming  the  unhn- 
Ished  comparison  of  v.  12,  in  order  to  ^\\fi  formally  the  con- 
cluding member  of  it,  which  had  been  done  once  and  again 
aubstanUally,  in  the  intermediate  verses,  as  by  tlie  of- 
fence of  one  [judgment  caiuc]  (or,  more  simply, 'it  came') 
upon  all  men  to  condemnation  ;  even  so  by  the  riglit- 
eousness  of  one  [tUe  free  gift  came]  (rather,  '  it  came') 
upon  all  men  to  JustiAcatiunof  life  —  [So  Calvin,  Ben- 
GEL,  Olshausen,  Tholuck,  Hodge,  Philippi.]  But 
better,  as  we  judge:  'As  through  one  offence[itcame]upon 
all  men  tocouderauation  ;  even  so  through  one  righteous- 
ness [it  came]  upon  all  men  to  justification  of  life.'  [So 
Beza,  Gbotius,  Ferme,  Meyer,  De  Wette,  Alpord,  Re- 
vised Version.]  In  this  case,  the  apostle,  resuming  the 
statement  of  i>.  12,  expresses  it  in  a  more  concentrated  and 
vivid  form— suggested  no  doubt  by  tlie  expression  in  v.  IG, 
"through  one  offence,"  representing  Christ's  whole  work, 
considered  as  the  ground  of  our  justification,  as  "one 
RIGHTEOUSNESS."  (Some  would  render  the  peculiar  word 
liere  employed, 'one  righteous  act'  [Alford,  Revised 
Version,  &c.];  understanding  by  it  Christ's  death  as  the 
one  redeeming  act  which  reversed  the  one  undoing  act  of 
Adam.  But  this  is  to  limit  the  apostle's  idea  too  much  ;  for 
as  the  same  word  is  properly  rendered  "  righteousness  "  in 
ch.  8.  4,  where  it  means  "  the  righteousness  of  the  law  as 
fulfilled  by  us  who  walk  not  after  the  flesh,  but  after  the 
Spirit,"  so  here  it  denotes  Christ's  whole  "obedience  unto 
death,"  considered  as  the  one  meritorious  ground  of  the 
reversal  of  the  condemnation  which  came  by  Adam.  But 
on  this,  and  on  the  expression,  "all  men,"  see  on  v.  19. 
The  expression  "justification  of  life,"  is  a  vivid  combina- 
tion of  two  ideas  already  expatiated  upon,  meaning  'jus- 
tification entitling  to  and  issuing  in  the  rightful  posses- 
sion and  enjoyment  of  life.')  19.  For,  &c.— better,  'For 
as  by  the  one  man's  disobedience  the  many  were  made 
sinners,  even  so  by  the  obedience  of  the  One  shall  the 
many  be  made  righteous.'  On  this  great  verse  observe, 
first,  that  by  the  "obedience"  of  Christ  hei-e  is  plainly  not 
meant  more  than  what  divines  call  His  active  obedience, 
as  distinguished  from  His  sufferings  and  death  ;  it  is  the 
entire  work  of  Christ  in  its  obediential  character.  Our 
Lord  Himself  represents  even  His  death  as  His  great  act 
of  obedience  to  the  Father:  "This  commandment  (i.e.,  to 
lay  down  and  resume  His  life)  have  I  received  of  my 
Father"  (John  10. 18).  Second,  The  signiticant  word  twice 
rendered  "made,"  does  not  signify  to  work  a  change  upon  a 
person  or  thing,  but  to  consUlule  or  ordain,  as  will  be  seen 
from  all  the  places  where  it  is  used.  Here,  accordingly, 
it  Is  Intended  to  express  that  judicial  ac<  which  holds  men, 
in  virtue  of  their  connection  with  Adam,  as  sinners; 
and,  In  connection  with  Christ,  as  righteous.  Third,  The 
change  of  tense  from  the  past  to  the  future— "as  through 
Adam  we  were  made  sinners,  so  through  Christ  we  shall 
be  made  righteous"— delightfully  expresses  the  enduring 
character  of  the  act,  and  of  the  economy  to  whicli  such 
acts  belong,  in  contrast  with  the  for-ever-past  ruin  of 
believers  in  Adam.  (See  on  ch.  C.  5.)  Fourth,  The  "all 
men"  of  u.  18  and  the  "  many"  of  v.  19  are  the  same  party, 
thougli  under  a  slightly  dlH'erent  aspect.  In  the  latter 
case,  the  contrast  is  between  the  o»ie  representative  (Adam 
— Christ)  and  the  many  wliom  he  represented;  in  the  for- 
mer case,  it  is  between  the  one  head  (Adam— Christ)  and 
the  human  race,  affected  for  death  and  life  respectively 
by  the  actings  of  that  one.  Only  in  tliis  latter  case  it  is 
the  redeemed  family  of  man  that  is  alone  in  view;  it  is 
HumanUy  as  actually  lost,  but  also  a.s  actually  saved,  as 
ruined  afid  recovered.  Such  as  refuse  to  fall  in  with  the 
high  purpose  of  God  to  constitute  His  Sou  a  "second 
Adam,"  the  Head  of  a  new  race,  and  as  impenitent  and 


unbelieving  finally  perish,  have  no  place  in  this  section 
of  the  Epistle,  whose  sole  object  is  to  show  how  God 
repairs  in  the  second  Adam  the  evil  done  by  the  first. 
(Thus  the  doctrine  of  universal  restoration  has  no  plac« 
here.  Thus  too  the  forced  interpretation  by  which  the 
"justification  of  all"  is  made  to  mean  a  justification 
merely  in  possibility  and  off'er  to  all,  and  the  "Justification 
of  the  many"  to  mean  the  actual  justification  of  as  many 
as  believe  [Alford,  &c.],  is  completely  avoided.  And 
thus  the  harshness  of  comparing  a  whole  fallen  family 
with  a  recovered  part  is  got  rid  of.  However  true  it  be  in 
fact  that  part  of  mankind  are  not  saved,  this  is  not  the 
aspect  in  which  the  subject  is  here  presented.  It  is  totals 
that  are  compared  and  contrasted ;  and  it  is  the  same  total 
in  two  successive  conditions— namely,  the  human  race  as 
ruined  in  Adam  and  recovered  in  Christ.)  $iO,i21.  More- 
over  tlic  law — '  The  law,  however.'  The  Jew  might  say, 
If  the  wliole  purposes  of  God  towards  men  centre  in 
Adam  and  Christ,  where  does  "the  law"  come  in,  and 
what  was  the  use  of  it?  Ansiver:  It  entered — But  the 
word  expresses  an  important  idea  besides  'entering.'  It 
signifies,  'entered  incidentally,'  or  'parenthetically.'  (In 
Galatiaus  2. 4  the  same  word  is  rendered '  came  in  privily,') 
The  meaning  is,  that  the  promulgation  of  the  law  at  Sinai 
was  no  primary  or  essential  feature  of  the  Divine  plan, 
but  it  was  "  added"  (Galatians  3. 19)  for  a  subordinate  pur- 
pose—the more  fully  to  reveal  the  evil  occasioned  by 
Adam,  and  the  need  and  glory  of  the  remedy  by  Christ. 
that  tlie  offence  might  abound — (or,  'be  multiplied'). 
But  what  offence?  Throughout  all  this  section  'tho 
ott'ence'  (four  times  repeated  besides  here)  has  one  definite 
meaning,  namely, 'the  one  first  offence  of  Adam;'  and 
this,  in  our  judgment,  is  its  meaning  here  also:  q.  d.,  'All 
our  multitudinous  breaches  of  the  law  are  nothing  but 
that  one  first  offence,  lodged  mysteriously  in  the  bosom  of 
every  child  of  Adam  as  an  offending  principal,  and  m.ulti- 
plying  itself  into  myriads  of  particular  offences  in  the  life 
of  each.'  Wliat  was  one  act  of  disobedience  in  the  head 
has  been  converted  into  a  vital  and  ■virvilent  principle  of 
disobedience  in  all  the  members  of  the  human  family, 
whose  every  act  of  wilful  rebellion  proclaims  itself  the 
child  of  the  original  transgression.  But  where  sin 
abounded  (or,  '  was  multiplied')  grace  did  much  more 
abound— rather,  'did  exceedingly  abound,'  or  'super- 
abound.'  The  comparison  here  is  between  the  multipli- 
cation of  one  offence  into  countless  transgressions,  and 
such  an  overflow  of  grace  as  more  than  meets  that  appall- 
ing case.  That  as  sin— Observe,  the  word  "offence"  is  no 
more  used,  as  that  had  been  suflficiently  illustrated  ;  but 
— what  better  befitted  this  comprehensive  summation  of 
the  whole  matter— the  great  general  term  Sin.  hath 
reigned  unto  death— rather,  'in  death,'  triumphing  and 
(as  it  were)  revelling  in  that  complete  destruction  of  its 
victims,  even  so  might  grace  reign— In  v.  14,  17  we  had 
the  reign  of  deatfi  over  the  guilty  and  condemned  In 
Adam;  here  It  Is  the  reign  of  the  mighty  causes  of  these — 
of  Sin  whicli  clothes  Death  a  Sovereign  with  venomous 
power  (1  Corinthians  15.  56)  and  with  awful  authority  (ch.  6. 
23),  and  of  Grace,  the  grace  which  originated  the  scheme 
of  salvation,  the  grace  which  "sent  the  Son  to  be  the 
Saviour  of  the  world,"  the  grace  which  "  made  Him  to  be 
sin  for  us  who  knew  no  sin,"  the  grace  which  "makes  as 
to  be  the  righteousness  of  God  In  Him,''  so  that  "we  who 
receive  the  abundance  of  grace  and  of  the  gift  of  righteous- 
ness do  reign  in  life  by  One,  Jesus  Christ!"  through 
rigliteousncss— not  ours  certainly  ('the  obedience  of 
Christians,'  to  use  the  wretched  language  of  Grotius), 
nor  yet  exactly  'justification'  [Stuart,  Hodge];  but 
rather, 'the  (justifying)  righteousness  of  Christ'  [Beza, 
Alford,  and  In  substance,  Olshausen,  Meyer];  the 
same  which  in  v.  19  is  called  His  "obedience,"  mcanlUif 
His  whole  mediatorial  work  In  the  flesh.  This  is  here 
represented  as  t\\e  righteous  medium  Xhron^h  which  grace 
reaches  its  objects  and  attains  all  its  ends,  the  stable 
throne  from  which  Grace  as  a  Sovereign  dispenses  its 
saving  benefits  to  as  many  as  are  brought  under  its  be- 
nign sway,  unto  eternal  life— which  is  salvation  in  its 
highest  form  and  fullest  developmeut  for  ever,    by  Jesua 

2.S3 


Where  Sin  AbouTided,  Grace  did  more  Abound,        ROMANS   VI.       The  Bearing  of  Justification  upon  a  Holy  Life. 


CUrist  our  Lord — Thus,  on  that  "Name  which  is  above 
•very  name,"  the  echoes  of  this  hymn  to  the  glory  of 
"Grace"  die  away,  and  "Jesus  is  left  alone."  On  review- 
ing this  golden  section  of  our  Epistle,  tlie  following  addi- 
tional remarks  occur:  (I.)  If  this  section  do  not  teacli  that 
the  wliole  race  of  Adam,  standing  in  him  as  their  federal 
head,  'sinned  in  him  and  fell  with  him  in  his  first  trans- 
gression,' we  may  despair  of  any  Intelligible  exposition 
of  it.  The  apostle,  after  saying  that  Adam's  sin  intro- 
duced death  into  the  world,  does  not  say  "and  so  death 
passed  upon  all  men  for  that"  Adam  "sinned,"  but  "for 
that  all  sinned."  Thus,  according  to  the  teacliing  of  the 
apostle,  'the  death  of  all  is  for  the  sin  of  all;'  and  as 
this  cannot  mean  the  personal  sins  of  each  individual, 
but  some  sin  of  which  unconscious  infants  are  guilty 
equally  with  adults,  it  can  mean  nothing  but  the  one 
'first  transgression'  of  their  common  head,  regarded  as 
the  sin  of  each  of  his  race,  and  punished,  as  such,  with 
death.  It  is  vain  to  start  back  from  this  Imputation 
to  all  of  the  guilt  of  Adam's  first  sin,  as  wearing  the 
appearance  of  injustice.  For  not  only  are  all  other 
theories  liable  to  the  same  objection,  in  some  other  form 
— besides  being  inconsistent  with  the  text— but  the  actual 
facts  of  human  nature,  which  none  dispute,  and  which 
cannot  be  explained  away,  involve  essentially  the  same 
difficulties  as  the  great  principle  on  which  the  apostle 
here  explains  them.  If  we  admit  this  principle,  on  the 
authority  of  our  apostle,  a  flood  of  light  is  at  once  thrown 
upon  certain  features  of  the  Divine  procedure,  and  cer- 
tain portions  of  the  Divine  oracles,  which  otherwise  are 
involved  in  much  darkness;  and  if  the  principle  itself 
seem  hard  to  digest,  it  is  not  harder  than  the  existence  of 
et;j7,  which,  as  a  fact,  admits  of  no  dispute,  but,  as  a  feature 
in  the  Divine  administration,  admits  of  no  explanation 
in  the  present  state.  (2.)  What  is  called  original  sin— ox 
that  depraved  tendency  to  evil  with  which  every  child 
of  Adam  comes  into  the  world— is  not  formally  treated  of 
in  this  section  (and  even  in  ch.  7.  it  is  rather  its  nature 
and  operation  than  its  connection  with  the  first  sin 
which  is  handled).  But  indirectly,  this  section  bears  tes- 
timony to  it;  repi'esenting  tlie  one  original  offence,  un- 
like every  other,  as  having  an  enduring  vitality  in  the 
bosom  of  every  child  of  Adam,  as  a  principle  of  disobedi- 
ence, whose  virulence  has  gotten  it  the  familiar  name  of 
•original  sin.'  (3.)  In  wliat  sense  is  the  word  "  death"'  used 
throughout  this  section?  Not  certainly  as  m&re  temjioral 
death,  as  Arminian  commentators  affirm.  For  as  Christ 
came  to  undo  what  Adam  did,  whicli  is  all  comprehended 
in  the  word  "death,"  it  would  hence  follow  that  Christ 
has  merely  dissolved  the  sentence  by  which  soul  and 
body  are  parted  in  death ;  in  other  words,  merely  pro- 
cured the  resurrection  of  the  body.  But  the  New  Testa- 
ment throughout  teaches  that  the  salvation  of  Christ  is 
from  a  vastly  more  comprehensive  "death"  than  that. 
But  neither  is  death  here  used  merely  in  the  sense  of 
penal  evil,  i.  e.,  'any  evil  inflicted  in  punishment  of  sin 
and  for  the  support  of  law.'  [Hodge.]  This  is  too  in- 
definite, making  death  a  mere  flgure  of  speech  to  denote 
'penal  evil'  in  general— an  idea  foreign  to  the  simplicity 
of  Scripture— or  at  least  making  deatli,  strictly  so  called, 
only  one  part  of  the  thing  meant  by  it,  wliich  ought  not 
to  be  resorted  to  if  a  more  simple  and  natural  explana- 
tion can  be  found.  By  "death"  then,  in  this  section,  we 
understand  the  sinner's  destruction,  in  the  only  sense  in 
which  he  is  capable  of  it.  Even  temporal  death  is  called 
"destruction"  (Deuteronomy  7.  23;  1  Samuel  5. 11,  <&c.),  as 
extinguishing  all  that  men  regard  as  life.  But  a  destruc- 
tion extending  to  the  soxd  as  well  as  the  body,  and  into  the 
future  world,  is  clearly  expressed  in  Matthew  7.  13 ;  2 
Thessalonlans  1.  9 ;  2  Peter  3. 16,  &c.  This  is  the  penal 
"death"  of  our  section,  and  in  this  view  of  it  we  retain 
its  proper  sense.  Life— as  a  state  of  enjoyment  of  the 
favour  of  God,  of  pure  fellowship  with  Him,  and  volun- 
tary subjection  to  Him— is  a  blighted  thing  from  the  mo- 
ment that  sin  is  found  in  the  ci-eature's  skirts;  in  that 
Bense,  the  threatening,  "In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die,"  was  carried  into  immedi- 
ate effect  in  the  case  of  Adam  when  he  fell;  who  was 
234 


thenceforward  '  dead  while  he  lived."  Such  are  all  his 
posterity  from  their  birtli.  The  separation  of  soul  and 
body  in  temporal  death  carries  the  sinner's  "destruc- 
tion" a  stage  fartlier;  dissolving  his  connection  with 
taat  world  out  of  which  he  extracted  a  pleasurable, 
though  unblest,  existence,  and  ushering  him  into  the 
presence  of  his  Judge— first  as  a  disembodied  spirit,  but 
ultimately  in  the  body  too,  in  an  enduring  condition — 
"to  be  punished  (and  this  is  the  final  state)  with  everlast' 
ing  destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  His  power."  This  final  extinction  in  soul 
and  body  of  all  that  constitutes  life,  but  yet  eternal  con- 
sciousness of  a  blighted  existence — this,  in  its  amplest 
and  most  awful  sense,  is  "death  !"  Not  that  Adam  un- 
derstood all  that.  It  is  enough  that  he  understood  "  the 
day"  of  his  disobedience  to  be  the  terminating  period  of 
his  blissful  "life."  In  that  simple  idea  was  wrapt  up  all 
the  rest.  But  that  he  should  comprehend  its  details  was 
not  necessary.  Nor  is  it  necessary  to  suppose  all  that  to 
be  intended  in  every  passage  of  Scripture  where  the  word 
occurs.  Enough  that  all  we  have  described  is  in  the 
bosom  of  the  thing,  and  will  be  realized  in  as  many  as  are 
not  the  happy  subjects  of  the  Reign  of  Grace.  Beyond 
doubt,  the  whole  of  this  is  intended  in  such  sublime  and 
comprehensive  passages  as  this :  "God  .  .  .  gave  His  .  .  . 
Son  that  whosoever  believetli  in  Him  might  not  perish, 
but  have  everlasting  life"  (John  3. 16).  And  should  not 
the  untold  horrors  of  that  " death"— already  "reigning 
over"  all  that  are  not  in  Christ,  and  hastening  to  its  con- 
.summation- quicken  our  flight  into  "  the  second  Adam," 
that  having  "  received  the  abundance  of  grace  and  of  the 
gift  of  righteousness,  we  may  reign  in  life  by  the  One, 
Jesus  Christ?" 

CHAPTEE    VI. 

Ver.  1-11.  The  Bearing  of  Justification  by  Grach 
UPON  A  Holy  Life.  1.  Wliat,  &c.— The  subject  of  this 
t/iircZ  division  of  our  Epistle  announces  itself  at  once  in 
the  opening  question,  "Shall  we  (or,  as  the  true  reading 
is,  '  May  we,'  '  Are  we  to')  continue  in  sin,  that  grace  may 
abound  ?"  Had  the  apostle's  doctrine  been  that  salvation 
depends  in  any  degree  upon  our  good  works,  no  such  ob- 
jection to  it  could  have  been  made.  Against  the  doctrine 
Ota  purely  gratuitous  justification,  the  objection  is  plaus- 
ible ;  nor  lias  there  ever  been  an  age  in  which  it  has  not 
been  urged.  That  it  was  brought  against  the  apostles,  we 
know  from  ch.  3.  8;  and  we  gather  from  Galatians  5. 13;  1 
Peter  2.  16;  Jude  4,  that  some  did  give  occasion  to  the 
charge;  but  that  it  was  a  total  perversion  of  the  doctrine 
of  Grace  the  apostle  here  proceeds  to  show.  3.  God  for- 
bid-' That  be  far  fi-om  us ;'  the  instincts  of  the  new  crea- 
ture revolting  at  the  Ihouglit.  How  shall  we,  that  are 
dead,  &(i.—lit.,  and  more  forcibly,  'We  who  died  to  sin 
(as  presently  to  be  explained),  how  shall  we  live  any 
longer  therein?'  3.  Kno-w  ye  not,  that  so  maiiy  of  us 
as  were  baptized  into  Jesus  Chi-ist(cf.  1  Corinthians  10. 
2) -ivere  baptized  into  his  deatlkl — sealed  with  the  seal 
of  heaven,  and  as  it  were  formally  entered  and  articled, 
to  all  the  benefits  and  all  the  obligations  of  Christian  disci- 
pleship  in  general,  and  of  His  death  in  particular.  And 
since  He  was  "made  sin"  and  "a  curse  for  us"  (2  Corin- 
thians 5.  21;  Galatians  5.13),  "bearing  our  sins  in  His 
own  body  on  the  tree,"  and  "rising  again  for  our  justifi- 
cation" (ch.  4.  25;  1  Peter  2.  2-1),  our  whole  sinful  case  and 
condition,  tlius  taken  up  into  His  Pei'son,  has  been 
brought  to  an  end  in  His  deatli.  Whoso,  then,  has  been 
baptized  into  Christ's  death  has  formally  surrendered  the 
whole  state  and  life  of  sin,  as  in  Christ  a  dead  thing. 
He  lias  sealed  himself  to  be  not  only  "the  righteousness 
of  God  in  Him,"  but  "a  new  creature;"  and  as  he  cannot 
be  in  Christ  to  the  one  efl'ect  and  not  to  the  other,  for 
they  are  one  thing,  he  has  bidden  farewell,  by  baptism 
into  Christ's  death,  to  his  entire  connection  with  sin. 
"How,"  then,  "can  he  live  any  longer  therein?"  The 
two  things  are  as  contradictory  in  the  fact  as  they  are 
in  the  terras.  4.  Therefore  ive  are  (rather,  "were'— it 
being  a  past  act,  completed  at  once)  buried  with  lUnt, 
by  baptism  into  death— (The  comma  we  have  placed 


We  are  Dead  to  Sin. 


ROMANS  VI 


£nd  of  the  Reign  of  Sitii 


after  "him"  win  show  what  the  sense  is.  It  is  not,  'By 
baptism  we  are  buried  witli  Him  into  deatli,'  which 
malses  no  sense  at  all ;  but  '  By  baplism  loith  Him  into 
death  we  are  buried  with  Him ;'  in  other  words,  '  By 
the  same  baptism  wliich  publicly  enters  us  into  His 
death,  we  are  made  partakers  of  His  burial  aXso.')  To 
leave  a  dead  body  unburiedis  represented,  alike  in 
heathen  authors  as  in  Scripture,  as  tlie  greatest  in- 
dignity (Revelation  11.  8,  9).  It  was  tilting,  therefore, 
that  Christ,  after  "dj'iug  for  our  sins  according  to  the 
Scriptures,"  should  "descend  into  tlie  lower  parts  of  the 
earth  "  ''Ephesians  4.  9).  As  this  was  the  last  and  lowest 
step  of  His  humiliation,  so  it  was  the  honourable  disso- 
lution of  His  last  link  of  connection  with  that  life  which 
He  laid  down  for  ns ;  and  we,  in  being  "  buried  witli 
Him  by  our  baptism  into  his  death."  have  by  tliis  public 
act  severed  our  last  link  of  connection  witli  that  whole 
sinful  condition  and  life  wliich  Christ  brouglit  to  an  end 
In  His  death,  tliatlike  as  Clirist  was  raised  from  the 
dead  by  tlie  glory  of  the  Father — i.  e.,  by  such  a  fortli- 
pntting  of  the  Father's  j)oiver  as  was  the  effulgence  of  His 
whole  glory — even  so  ^ve  also  (as  risen  to  a  new  life  with 
Him)  should  -walk  in  ne^-ness  of  life — But  wliat  is  that 
"newness?"  Surely  if  our  old  life,  now  dead  and  buried 
with  Christ,  was  wholly  sinful,  the  new,  to  whicli  we  rise 
•with  the  risen  Saviour,  must  be  altogetlier  a  holy  life  ;  so 
that  every  time  we  go  back  to  "those  tilings  wliereof  we 
are  now  ashamed  "  [v.  21),  we  belie  our  resurrection  with 
Christ  to  newness  of  life,  and  "  forget  that  we  liave  been 
purged  from  our  old  sins"  (2  Peter  1.  9).  (Whether  tlie 
mode  of  baptism  by  immersion  be  alluded  to  in  this 
verse,  as  a  kind  of  symbolical  burial  and  resurrection, 
does  not  seem  to  us  of  mucli  consequence.  Many  inter- 
preters think  it  is,  and  it  may  be  so.  But  as  it  is  not 
clear  that  baptism  in  apostolic  times  was  exclusively  by 
immersion  (see  on  Acts  2.  41),  so  sprinkling  and  washing 
are  indifferently  used  in  the  New  Testament  to  express 
the  cleansing  efficacy  of  the  blood  of  Jesus.  And  just  as 
the  woman  with  the  issueof  blood  got  virtue  out  of  Christ 
by  simply  touching  Him,  so  the  essence  of  baptism  seems 
to  lie  in  the  simple  contact  of  the  element  witli  the  body, 
symbolizing  living  contact  witli  Clirist  crucified;  the 
mode  and  extent  of  suffusion  being  indifferent  and  vari- 
able with  climate  and  circumstances.)  5.  For  if -we  have 
been  planted  together  —  lit.,  'have  l)ecome  formed  to- 
gether.' (The  word  is  used  here  only.)  in  the  likeness  of 
his  death,  we:  shall  be  also  in  the  likeitess  of  his  resur- 
rection— q.d.,  'Since  Christ's  death  and  resurrection  are 
inseparable  in  their  efficacy,  union  witli  Him  in  the  one 
carries  with  it  participation  in  the  other,  for  privilege 
and  for  duty  alike.'  T\\e/uture  tense  is  used  of  participa- 
tion in  His  resurrection,  because  tliis  is  but  partially 
realized  in  the  present  state.  (See  on  cli.  5.  lit.)  G,  7. 
Knowing  this,  &c.— The  apostle  now  grows  more  defi- 
nite and  vivid  in  expressing  the  sin-destroying  efficacy 
of  our  union  with  the  crucified  Saviour,  that  our  old 
n»an— r/.  (/.,  'our  old  selves;'  i.e.,  ^  all  that  tve  ivere  in  our 
old  unregenerate  condition,  before  union  witli  Christ '  (cf. 
Colossians  3.  9,  10;  Ephesians  4.  22-21;  Galatians  2.  20;  5. 
24;  6.  14).  is  (rather,  'was')  cruciUcil  with  Him  (in  or- 
der) that  the  body  of  sin— not  a  figure  for  '  the  mass  of 
sin;'  nor  the  '■material  bodj/,'  considered  as  tlie  sf^atof  sin, 
which  it  is  not;  but  (as  we  judge)  for  '  sin  as  It  dwells  in 
us  in  our  present  embodied  state,  under  the  law  of  the 
fall.'  might  be  destroyed  (In  Christ's  death),  (Lo  the  end) 
that  henceforth  we  sliould  not  serve  (or,  'be  in  bond- 
age to')  sin.  For  he  that  is  dead  (rather,  'hath  died  ') 
Is  freed  ('hath  been  set  free')  from  eln—lit.,  'justified,' 
'acquitted,' 'got  his  discharge,  from  sin.'  As  death  dis- 
solves all  claims,  so  tlie  whole  claim  of  sin,  not  only  to 
"reign  unto  death,"  but  to  keep  Us  victims  in  sinful 
bondage,  has  been  discharged  once  for  all,  by  the  be- 
liever's penal  death  in  the  death  of  Christ;  so  that  he  is 
no  longer  a  "debtor  to  the  flesh  to  live  alter  the  flesh  " 
(ch.  8.  12).  8.  Now  if  we  be  dead  ('if  we  died')  with 
Christ,  &c.— See  on  v.  5.  9-11.  Christ  being  raised  from 
the  dead  dieth  no  morej  death  hath  no  more  do- 
miulon  over  him— Though  Christ's  death  was  In  the 


most  absolute  sense  a  voluntary  act  (James  10. 17, 18^  Acta 
2.  24),  that  voluntary  surrender  gave  death  such  rightful 
"dominion  over  Him"  as  dissolved  its  dominion  over 
us.  But  tliis  once  past,  "death  hath,"  even  in  tliat  sense, 
"dominion  over  Him  no  more."  For  in  tliat  lie  died, 
he  died  unto  (i.  e.,  in  obedience  to  the  claims  of)  death 
once  (for  all) ;  but  in  that  he  liveth,  he  liveth  unto  (iu 
obedience  to  the  claims  of)  God — There  nevei",  indeed, 
was  a  time  wlien  Christ  did  not  "  live  unto  God."  But  iu 
the  days  of  his  flesh  he  did  so  under  the  continual  burden 
of  sin  "laid  on  Him"  (Isaiah  53.6;  2  Corinthians  5.  21); 
whereas,  now  that  he  has  "put  away  sin  by  the  sacrifice 
of  Himself,"  He  "livetli  unto  God,"  the  acquitted  and  ac- 
cepted Surety,  unchallenged  and  unclouded  by  the  claims 
of  sin.  Likewise  (even  as  j'our  Lord  Himself)  reckon 
ye  yourselves  to  be  dead  indeed  ('dead  on  the  one 
hand')  unto  sin,  but  alive  unto  Ood  through  Jesua 
Clirist — (The  words,  "  our  Lord,"  at  the  close  of  this  verse, 
are  wanting  in  tiie  best  MSS.) — Note  (I.)  '  Antinomianism 
is  not  only  an  error;  it  is  a  falsehood  and  a  slander.' 
[Hodge.]  That  "we  should  continue  in  sin  that  grace 
may  abound,"  not  only  is  never  the  deliberate  sentiment 
of  any  real  believer  in  the  doctrine  of  Grace,  but  is  ab- 
horrent to  every  Christian  mind,  as  a  monstrous  abuse  of 
the  most  glorious  of  all  truths  (v.  1).  (2.)  As  the  death  of 
Christ  is  not  only  the  expiation  of  guilt,  but  the  death  of 
sin  itself  in  all  who  are  vitally  united  to  Him ;  so  the  res- 
urrection of  Christ  is  the  resurrection  of  believers,  not 
only  to  acceptance  with  God,  but  to  newness  of  life  (v.  2- 
11).  (3.)  In  tlie  light  of  these  two  truths,  let  all  who  name 
the  name  of  Christ  "examine  themselves  whether  they 
be  in  the  ftxith." 

12-23.  What  Practical  Use  Believers  should  makb 
OF  THEIR  Death  to  Sin  and  Life  to  God  through 
Union  to  the  Crucified  Saviour.  Not  content  with 
sliowing  that  his  doctrine  has  no  tendency  to  relax  the 
obligations  to  a  holy  life,  the  apostle  here  proceeds  to  en- 
force these  obligations.  13.  Iiet  not  sin  therefore  (as  a 
Master)  reign— (The  reader  will  observe  that  wherever  in 
this  section  the  words  "Sin,"  "Obedience,"  "Righteous- 
ness," "  Unclean  ness,"  "Iniquity,"  are  figuratively 
used,  to  represent  a  Master,  tliey  are  here  printed  in  cap- 
itals, to  make  this  manifest  to  the  eye,  and  so  save  ex- 
planation.) in  your  mortal  body,  that  ye  should  obey 
it  (sin)  in  the  lusts  thereof— "the  lusts  of  the  body,"  as 
the  Greek  makes  evident.  (The  other  reading,  perhaps 
the  true  one,  '  that  ye  should  obey  the  lusts  thereof,'  comes 
to  the  same  thing).  The  "body"  is  here  viewed  as  the 
instrument  by  which  all  the  sins  of  the  heart  become 
facts  of  the  outward  life,  and  as  itself  the  seat  of  the  lower 
appetites;  and  it  is  called  "our  mortal  body,"  probably  to 
remind  us  how  unsuitable  Is  this  reign  of  sin  in  those 
who  are  "  alive  from  the  dead."  But  the  reign  here  meant 
is  the  uncliecked  dominion  of  sin  ivilhin  us.  Its  outward 
acts  are  next  referred  to.  13.  Neither  yield  ye  your 
members  iiistruments  of  unrighteousness  unto  Sin^ 
but  yieltl  yourselves  (this  is  the  great  surrender)  unto 
God  as  those  that  are  alive  from  tite  dead,  and  (as  the 
fruit  of  this)  your  members  (till  now  prostituted  to  sin) 
instruments  of  righteousness  unto  God— But  what  if  in- 
dwelling sin  should  prove  too sti-ong for  us?  The  reply  is: 
But  it  will  not.  14.  For  Sin  shall  not  have  dominion 
over  you  (as  the  slaves  of  a  tyrant  lord):  for  ye  are  not 
under  tlie  law,  but  under  grace — The  force  of  this  glori- 
ous assurance  can  only  be  felt  by  observing  the  groundu 
on  wliich  It  rests.  To  be  "  under  the  law  "  Is,  first,  to  be 
under  its  claim  to  entire  obedience;  and  so,  next, 
under  Its  curse  for  the  breach  of  these.  And  as  all 
power  to  obey  can  reach  the  sinner  only  through  Grace, 
of  which  the  law  knows  nothing,  it  follows  that  to 
be  "under  the  law"  is,  finally,  to  be  shut  up  under 
an  inability  to  keep  it,  and  consequently  to  be  tiie  fielp- 
less  slave  of  «tn.  On  the  other  hand,  to  be  "  under 
grace,"  Is  to  be  under  the  glorious  canopy  and  saving 
effects  of  that  "grace  which  reigns  through  righteous- 
ness unto  eternal  life  through  Jesus  Christ  our  Lord" 
(see  on  ch,  5.  20, 21).  The  curse  of  the  law  has  been 
completely  lifted  from  off  them;  they  are  made  "la9 

23^ 


Cht  utians  Obliged  to  Holiness. 


ROMANS  VI. 


2%c  Wages  of  Sin  is  Death. 


righteousness  of  God  In  Him;"  and  they  are  "alive  unto 
God  through  Jesus  Christ,"    So  that,  as  when  they  were 
"under  the  law,"  Sin  could  not  but  have  dominion  over 
them,  so  now  that  they  are  "  under  grace,"  Sin  cannot  but 
be  subdued  under  them.    If  before.  Sin  resistlessly  tri- 
umphed, Grace  will  now  be  more  than  conqueror.    15, 
16.  What  then?  .  .  .  Know  ye  not  (It  is  a  dictate  of 
common  sense),  that  to  ■tvhoin  ye  yield  yourselves  ser- 
vants to  obey  (with  the  view  of  obeying  him),  his  ser- 
vants ye  are  to  whom  ye  obey  (to  whom  ye  yield  that 
obedience);  -whether  of  Sin  unto  death— i.  e.,  'issuing  in 
death,'  in  the  awful  sense  of  ch.  8.  6,  as  the  sinner's  final 
condition— or  of  Obedience  unto  rigliteousness- 1,  e., 
obedience  resulting  in  a  righteous  character,  as  the  en- 
during condition  of  the  servant  of  new  Obedience  (1  John 
a.  17;  John  8.  34;  2  Peter  2.  19;  Matthew  6.  24).     17.  But 
God  be  thanked,  that  ye  were  the  servants  of  Sin— t.  e., 
that  this  is  a  state  of  things  now  past  and  gone,    taut  ye 
have  obeyed  from  the  lieart  tliat  form  of  doctrine 
-tvhich  w^as  delivered  you— rather  {Margin),  '  whereunto 
ye  were  delivered,'  or  cast,  as  in  a  mould.    Tlie  idea  is, 
that  the  teaching  to  which  they  had  heartily  yielded 
themselves  had  stamped  its  own  impress  upon  them. 
18.  Being  then— 'And  being:'  it  is  the  continuation  and 
conclusion  of  the  preceding  sentence;  not  a  new  one- 
made  free  from  Sin,  ye  became  the  servants  of  ('ser- 
vants to')  Righteousness— The  case  is  one  of  emancipa- 
tion from  entire  servitude  to  one  Master  to  entire  servi- 
tude to  another,  whose  property  we  are  (see  on  ch.  1. 1). 
There  is  no  middle  state  of  personal  independence;  for 
which  we  were  never  made,  and  to  which  we  have  no 
claim.    When  we  would  not  that  God  should  reign  over 
us,  we  were  in  righteous  judgment  "sold  under  Sin;" 
now  being  through  grace  "  made  free  from  Sin,"  it  is  only 
to  become  "servants  to  Righteousness,"  which  is  our  true 
freedom.    19.  I  speak  after  the  manner  of  men  (de- 
scending, for  illustration,  to  the  level  of  common  affairs) 
because  of  the  infirmity  of  your  flesh  (tlie  weakness  of 
your  spiritual  apprehension):  for  as  ye  have  yielded— 
'as  ye  yielded,'  tlie  thing  being  viewed  as  now  past — 
your   members    servants  to   Uncleanuess  and  to   In- 
iquity unto  (the  practice  of)  iniquity;   even  so  now^ 
yield  your  members  servants  to  Righteousness  unto 
holiness— rather,  'unto  (tlie  attainment  of)  sanctiflca- 
tion,'  as  the  same  word  is  I'endered  in  2  Thessalonians  2. 
13;  1  Corinthians  1.  30;  I  Peter  1.  2:—q.  d.,  'Looking  back 
upon  the  heartiness  with  which  ye  served  Sin,  and  the 
lengths  ye  went  to  be  stimulated  now  to  like  zeal  and  like 
exuberance  in  tlie  service  of  a  better  Master.'    iJO.  For 
virhen  ye«vere  the  servants  ('  were  servants')  of  Sin,  ye 
•were  free  from  (rather,  '  in  respect  of)  Righteousness — 
Difficulties  have  been  made  about  this  clause  where  none 
exist.    The  import  of  it  seems  clearly  to  be  this:— 'Since 
no  servant  can  serve  "two  masters,"  mucli  less  where 
their  interests  come  into  deadly  collision,  and  each  de- 
mands the  whole  man,  so,  while  ye  were  in  the  service 
of  Sin,  ye  were  in  no  proper  sense  tlie  servants  of  Right- 
eousness, and  never  did  it  one  act  of  real  service:  what- 
ever miglit  be  your  conviction  of  tlie  claims  of  Righteous- 
ness, your  I'eal  services  were  all  and  always  given  to  Sin : 
Tlius  had  ye  full  proof  of  tlie  nature  and  advantages  of 
Sin's  service.'    The  searching  question  with  whicli  tliis  is 
followed  up,  shows  that  this  is  tlie  meaning,    ai.  IVhat 
fruit  had  ye  tlicn  [in  those  tiiingsj  wliereof  ye  are 
no-w  ashanted  ?  for  the  end  of  tliose  things  is  death — 
What  permanent  advantage,  and  what  abiding  satisfaC' 
tion,  have  those  things  yielded  ?    The  apostle  answers  his 
own  question :—' Abiding  satisfaction,  did  I  ask?    They 
have  left  only  a  sense  of  "shame."    Permanent  advan- 
tage?   "The  end  of  them  is  dea</i."'    By  saying  they  were 
"now  ashamed,"  he  makes  it  plain  that  he  is  noti-eferring 
to  that  disgust  at  themselves,  and  remorse  of  conscience 
by  which  those  who  are  the  most  helplessly  "  sold  under 
Bin"  are  often  stung  to  the  quick;   but  that  ingenuous 
feeling  of  self-reproach,  which  pierces  and  weighs  down 
the  children  of  God,  as  they  think  of  the  dishonour  which 
their  past  life  did  to  His  name,  the  ingratitude  it  dis- 
played, the  violence  it  did  to  their  own  conscience,  its 
236 


deadening  and  degrading  eflfects,  and  the  death— "the 
second  death"— to  which  it  was  dragging  them  down, 
when   mere   Grace   arrested    them.     (On   the   sense   of 
"death"  here,  see  on  ch.  5.  12-21,  note  3,  and  on  v.  16:  see 
also  Revelation  21.  8.— The  change  proposed  In  the  point- 
ing of  this  verse :  '  What  fruit  had  ye  then  ?  things  where- 
of ye  are  now  ashamed'  [LiTJTHEe,  Tholuck,  De  Wettk, 
PHiiiiPPi,  Alford,  &c.],  seems  unnatnral  and  uncalled 
for.    The  ordinary  pointing  has  at  least  powerful  support. 
[Chrvsostom,  Calvin,  Beza,  Grotius,  Bekgel,  Stuart, 
Fritzsche.])   aa.  But  novi^— as  if  to  get  away  from  such  a 
subject  were  unspeakable  relief— being  made  free  from 
Sin,  and  become  servants  to  God  (in  the  absolute  sense 
intended   throughout   all   this   passage),  ye   have   (not 
'ought  to  have,'  but  'do  have,'  in  point  of  fact)  your 
fruit  unto  Iioliness — 'sanctiflcation,' as  in  v.  19;  mean- 
ing Vn-Ai  permanently  holy  state  and  character  vr'hich  is  built 
up  out  of  the  whole  "fruits  of  righteousness,"  which  be- 
lievers successively  bring  forth.    They  "  have  their  fruit" 
Mri<o  this,  i.  c,  all  going  towards  this  blessed  result,    and 
the  end  everlasting  life— as  the  final  state  of  the  justified 
believer;  the  beatific  experience  not  only  of  complete  ex- 
emption from  the  fall  with  all  its  effects,  but  of  the  per- 
fect life  of  acceptance  with  God,  and  conformity  to  His 
likeness,  of  unveiled  access  to  Him,  and  ineffable  fellow- 
sliip  with  Him  through  all  duration.    33.  For  tlie  -wages 
of  sin  is  death ;   but  tlie  .gift  of  God  is  eternal  life 
through  ('in')  Jesus  Christ  our  Lord — This  concluding 
verse — as  pointed  as  it  is  brief — contains  the  marrow,  the 
most  fine  gold,  of  the  Gospel.    As  the  labourer  Is  worthy 
of  his  hire,  and  feels  it  to  be  his  due— his  own  of  right — 
so  is  death  the  due  of  sin,  the  wages  the  sinner  has  well 
wrought  for,  his  own.    But  "eternal  life"  Is  in  no  sense 
or  degree  the  wages  of  our  righteousness;  we  do  nothing 
whatever  to  earn  or  become  entitled  to  it,  and  never  can : 
it  is  therefore,  in  the  most  absolute  sense,  "the  gift  of 
God."    Grace  reigns  in  the  bestowal  of  It  in  every  case, 
and  that  "in  Jesus  Christ  our  Lord,"  as  the  righteous 
Channel  of  it.    In  view  of  this,  who  that  liath  tasted  that 
the  Lord  is  gracious  can  refrain  from  saying,  "  Unto  Him 
that  loved  us,  and  washed  us  from  our  sins  in  His  own 
blood,  and  hath  made  us  kings  and  priests  unto  God  and 
His  Father,  to  Him  be  glory  and  dominion  for  ever  and 
ever.    Amen !"    (Revelation  1.  5,  <j.)—Note  (1.)  As  the  most 
effi?ictual  refutation  of  the  oft-repeated  calumny,  that  the 
doctrine  of  Salvation  by  grace  encourages  to  continue  in 
sin,  Is  the  holy  life  of  those  who  profess  it,  let  such  ever 
feel  that  the  highest  service  they  can  render   to   that 
Grace  which  is  all  tlieir  hope.  Is  to  "yield  themselves 
unto  God,  as  those  that  are  alive  from  the  dead,  and 
their  members  instruments  of  righteousness  unto  God" 
(v.  12,  13).    By  so  doing  they  will  "put  to  silence  the  ig- 
norance of  foolish  men,"  secure  their  own  peace,  carry 
out  the  end  of  their  calling,  and  give  substantial  glory 
to  Him  tliat  loved  them.    (2.)    The  fundamental  princi- 
ple of  Gospel-obedience  is  as  original  as  It  is  divinely 
rational;  that  'we  are  set  free  from  the  law  in  order  to 
keep  it,  and  are  brought  gi'aciously  under  servitude  to 
the  law  in  order  to  be  free'  {v.  14, 15,  18).    So  long  as  we 
know  no  principle  of  obedience  but  the  terrors  of  the  law, 
wliich  condemns  all  the  breakers  of  It,  and  knows  noth- 
ing whatever  of  grace,  either  to  pardon  the  guilty  or  to 
purify  the  stained,  we  are  shut  up  under  a  moral  impos- 
sibility of  genuine  and  acceptable  obedience:   whereas 
wlien  Grace  lifts  us  out  of  this  state,  and  through  union  to 
a  righteous  Surety,  brings  us  into  a  state  of  conscious  re- 
conciliation, and  loving  surrender  of  heart  to  a  God  of 
salvation,  we  immediately  feel  the  glorious  liberty  to  bg 
holy,  and  the  assurance  that  "Sin  sliall  not  have  domin- 
ion over  us"  is  as  sweet  to  our  renewed  tastes  and  aspi- 
rations as  the  ground  of  It  is  felt  to  be  firm,  "  because  we 
are  not  under  the  Law,  but  under  Grace."    (3.)  As  this 
most  momentous  of  all  transitions  in  the  history  of  a 
man  Is  wholly  of  God's  free  grace,  the  change  should 
never  be  thought,  spoken,  or  written  of  but  with  lively 
thanksgiving  to  Him  who  so  loved  us  (v.  17).    (4.)  Chris- 
tians, In  the  service  of  God,  should  emulate  their  former 
selves  in  the  zeal  and  steadiness  with  which  they  served 


The  Law  wUhout  Power  after  Death. 


ilOMANS  VII. 


Tlie  Law  not  Sin,  but  Holy  and  Just 


Bin,  and  the  length  to  which  they  went  in  it  {v.  19).  (5.)  To 
Stimulate  this  holy  rivalry,  let  us  often  "  look  back  to  the 
rock  whence  we  were  hewn,  tlie  hole  of  the  pit  whence  we 
were  digged,"  in  search  of  the  enduring  advantages  and 
permanent  satisfactions  whicli  tlie  service  of  Sin  yielded; 
and  when  we  find  to  our  "shame"  only  gall  and  worm- 
wood, let  us  follow  a  godless  life  to  its  proper  "end," 
until,  finding  ourselves  in  the  territories  of  "deatli,"  we 
are  fain  to  hasten  back  to  survey  the  service  of  Righteous- 
ness, that  new  Master  of  all  believers,  and  Jind  Him  lead- 
ing us  sweetly  into  abiding  "  holiness,"  and  landing  us  at 
length  in  "everlasting  life"  (r. 20-22).  (6.)  Death  and  life 
are  before  all  men  who  hear  the  Gospel :  the  one,  tlie  nat- 
ural issue  and  proper  reward  of  sin  ;  the  other,  the  abso- 
lutely free  "gift  of  God"  to  sinners,  "in  Jesus  Christ 
our  Lord."  And  as  the  one  is  the  conscious  sense  of  the 
hopeless  loss  of  all  blissful  existence,  so  the  other  is  the 
conscious  possession  and  enjoyment  of  all  that  con- 
stitutes a  rational  creature's  highest  "life"  for  evermore 
(v.  23).  Ye  that  read  or  hear  these  words,  "I  call  lieaven 
and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  uursliig, 
therefore  choose  life,  that  both  thou  and  tliy  seed  may 
live!"  (Deuteronomy- 30. 19). 

CHAPTER  VII. 

Ver.  1-25.  Same  Subject  continued.  1-6.  Relation  of 
believers  to  the  Law  and  to  Christ.  Recurring  to  the  state- 
ment of  ch.  6. 14,  that  believers  are  "not  under  tlie  law 
but  under  grace,"  the  apostle  here  shows  how  tliis  change 
Is  brought  about,  and  what  holy  consequences  follow 
from  it.  1.  I  speaK  to  thein  tUat  Uiiow  tlie  la-»v  (of 
Moses)— to  whom,  though  not  themselves  Jews  (see  on  ch. 
1. 13),  the  Old  Testament  was  familiar,  'i,  3.  if  licr  Iius- 
bantl  be  dead  ('die')— So  r.  3.  sUe  be  marrlt-d— 'joined.' 
So  V.  4.  4.  Wlierefore  ...  ye  also  are  become  dead 
(ratlier,  'were  slain')  to  tlie  la-»v  by  tUe  body  of  Cbrlst — 
— tlirough  His  slain  body.  The  apostle  here  departs  from 
his  usual  word  "died,"  using  the  more  expressive  phrase 
'were  slain,'  to  make  it  clear  that  he  meant  their  being 
"crucified  with  Christ"  (as  expressed  in  ch.  6.3-6,  and 
Galatians  2.  20),  tliat  ye  should  be  married  to  auotbcr, 
even  to  Ulin  tbat  is  ('  was')  raised  from  the  dead,  (to  the 
Intent)  that  we  should  bring  forth  fruit  unto  God — It 
has  been  thought  tliat  the  apostle  should  here  have  said 
that  'the  law  died  to  us,'  not  'we  to  the  law,'  but  that  he 
purposely  inverted  the  figure,  to  avoid  the  harshness  to 
Jewisli  ears  of  t?ie  death  of  the  law.  [Chkysostom,  Cal- 
vin, Hodge,  Philippi,  «&c.]  But  this  is  to  mistake  the 
apostle's  design  in  employing  this  figure,  which  was 
merely  to  illustrate  the  general  principle  that  'death  dis- 
solves legal  obligation.'  It  was  essential  to  his  argument 
that  we,  not  the  law,  should  be  the  dying  party,  since  it  is 
we  tliat  are  "crucified  with  Christ,"  and  not  the  law. 
This  death  dissolves  our  marriage  obligation  to  the  law, 
leaving  us  at  liberty  to  contract  a  new  relation— to  be 
Joined  to  the  Risen  One,  in  order  to  spiritual  fruitfulness, 
to  the  glory  of  God.  [Beza,  Olsuausen,  Meyek,  Alfoud, 
Ac]  The  confusion,  then,  is  in  the  expositors,  not  the 
text;  and  it  has  arisen  from  notobserving  that,  like  Jesus 
Himself,  believers  are  here  viewed  as  liavinga  double 
life — the  old  sin-condemned  life,  which  they  lay  down 
with  Clirist,  and  the  new  life  of  acceptance  and  holiness 
to  which  they  rise  with  tlieir  Surety  and  Head;  and  all 
the  Issues  of  this  new  life,  in  Christian  obedience,  are  re- 
garded as  the  "fruit"  of  this  blessed  union  to  the  Risen 
One.  How  sucli  holy  fruitfulness  was  impossible  before 
our  union  to  Christ,  is  next  declared.  5.  For  -tvheik  we 
•were  in  the  flesh — in  our  unregeucrate  state,  as  we  came 
Into  the  world.  See  on  John  3.  G;  and  ch.  8.  5-9.  the  mo- 
tions—'  passions'  (Margin),  'affections'  (as  in  Galatians  5. 
21),  or  'stirrings.'  [Rkvi.sed  Veusiox.]  of  sins- 1. e., 
•prompting  to  the  commission  of  sins.'  -which  were  by 
the  la>v— by  occasion  of  the  law,  which  fretted,  irritated 
our  inward  corruption  by  its  prohibitions.  See  on  v.  7-9. 
did  ^vork  In  our  members— the  members  of  the  body, 
as  the  lustrumeuts  by  which  these  Inward  stirrings  find 


vent  in  action,  and  become  facts  of  the  life.  See  on  ch.  6. 
6.  to  bring  forth  fruit  unto  death— death  in  the  sens© 
of  ch.  6,  21.  Thus  liopeless  is  all  holy  fruit  before  union  to 
Chri.st.  G.  but  now— See  on  tlie  same  expression  in  ch. 
6.  22,  and  cf.  .lames  1. 15— we  arc  delivered  from  the  la^ir 
—The  word  is  the  same  which,  in  ch.  6. 6  and  elsewliere,  is 
rendered  "destroyed,"  and  is  but  another  way  of  saying 
(as  in  I'.  4)  tliat  "we  were  slain  to  the  law  by  the  body  of 
Christ;"  language  Avhich,  tliough  harsh  to  the  ear,  Is  de- 
signed and  fitted  to  impress  upon  the  reader  the  violence 
of  that  death  of  the  Cross,  t)y  which,  as  by  a  deadly 
wreiicli,  we  are  "delivered  from  the  law."  that  being 
dead  -wherein  we  -were  held — It  is  now  universally 
agreed  that  the  true  reading  here  is,  'being  dead  to  that 
wherein  we  were  held,'  The  received  reading  has  no  au- 
thority whatever,  and  Is  inconsistent  with  the  strain  of 
the  argument;  for  the  death  spoken  of,  as  we  have  seen, 
is  not  the  laiv's,  but  ours,  through  union  with  the  cruci- 
fied Saviour,  that -we  should  ('so  as  to'  or  'so  that  we*) 
serve  in  ne-wness  of  splritCin  the  newness  of  the  spirit'), 
and  not  in  the  oldness  of  the  letter — not  in  our  old  way 
of  literal,  mechanical  obedience  to  the  Divine  law,  as  a 
set  of  external  rules  of  conduct,  and  without  any  refer- 
ence to  the  state  of  our  hearts ;  but  in  that  new  way  of 
spiritual  obedience  which,  through  union  to  the  risen  Sa- 
viour, we  have  learned  to  render  (cf.  ch.  2.  29;  2  Corin- 
thians 3.  6).  7-545.  False  Inferences  regarding  the  Law  re- 
pelled. And  first,  v.  7-13,  In  the  case  of  the  unkegenek- 
ATE.  7,  8.  "What  .  .  .  then  ?  Is  the  la-w  sinl  Ood  for- 
bid!— 5.  d.,  'I  have  said  that  when  we  were  in  the  flesh 
the  law  stirred  our  inward  corruption,  and  was  thus  the 
occasion  of  deadly  fruit:  Is  then  the  law  to  blame  for  this? 
Far  from  us  be  such  a  tiiought.'  Nay— 'On  the  contrary' 
(as  in  ch.  8.37;  1  Corinthians  12.22;  Oreek).  I  had  not 
known  sin  but  by  the  law— It  is  important  to  fix  what 
is  meant  by  "sin"  here.  It  certainly  is  not  'the  general 
.nature  of  sin'  [Alfokd,  &c.],  tliough  it  be  true  tliat  this 
is  learned  from  tlie  law;  for  such  a  sense  will  not  suit 
what  is  said  of  it  in  the  following  verses,  where  the  mean- 
ing is  the  same  as  here.  The  only  meaning  which  suits 
all  that  is  said  of  it  in  this  place  is  '  the  principle  of  sin  In 
the  heart  of  fallen  man.'  The  sense,  then,  is  this:  'It  was 
by  means  of  the  law  that  I  came  to  know  what  a  virulence 
and  strength  of  sinful  propei>sity  I  had  within  me.'  Tlie 
existence  of  this  it  did  not  need  the  law  to  reveal  to  him ; 
for  even  tlie  heatiiens  recognized  and  wrote  of  it.  But  the 
dreadful  nature  and  desperate  power  of  it  the  law  alone 
discovered— in  the  way  now  to  be  described,  for  I  had  no* 
kno^vn  lust,  except,  &c.— Here  tlie  same  Greek  word  is 
unfortunately  rendered  by  three  diflfereut  English  ones— 
"lust;"  "covet;"  "concupiscence  "—which  obscures  the 
meaning.  By  using  the  word  "lust"  only,  in  the  wide 
sense  of  all  'irregular  desire,'  or  every  outgoing  of  the 
heart  towards  anything  forbidden,  the  sense  will  best  be 
brought  out;  thus,  '  For  I  had  not  known  lust,  except  the 
law  had  said.  Thou  shalt  not  lust;  But  sin,  taking  ('hav- 
ing taken')  occasion  by  the  commandment  (that  one 
which  forbids  it),  wrouglit  in  me  all  manner  of  lusting.' 
This  gives  a  deeper  view  of  the  tenth  commandment  than 
the  mere  words  suggest.  The  apostle  saw  in  it  the  pro- 
hibition not  only  of  desire  after  certain  thitigs  there  sped- 
Jied,  hut  nt  'desire  after  everything  divinely  forbidden  ;'  in 
other  words, all '  lusting'  or  'irregular desire.'  It  was  this 
which  "  he  had  not  known  but  by  the  law."  The  law  for- 
bidding all  such  desire  so  stirred  his  corruption  that  it 
wrought  in  him  "  all  manner  of  lusting"— desire  of  every 
sort  after  what  was  forbidden.  For  ^vlthout  the  law^— 
i.e.,  Before  its  extensive  demands  and  prohibitions  come  to 
operate  upon  our  corrupt  nature,  sin  -was  (rather, '  is  ') 
dead— i.e.,  the  sinful  principle  of  our  nature  lies  so  dor- 
mant, so  torpid,  that  its  virulence  and  power  are  unknown, 
and  to  our  feeling  it  is  as  good  as  "dead."  9.  For  I  waa 
alive -»vithout  the  law  once— g.  d., 'In  the  days  of  my 
ignorance,  wlien,  Jn  this  sense,  a  stranger  to  the  law,  I 
deemed  myself  a  righteous  man,  and,  as  such,  entitled  to 
life  at  tlie  hand  of  God.'  but  -when  the  commandment 
came— forbidding  all  irregular  desire ;  for  the  apostle  sees 
in  this  the  spirit  of  the  whole  law.    sin  revived— (' came 

237 


The  Law  of  Sin  in  our  Members. 


ROMANS  VII.  Paul  Con/eases  his  Inability  to  Keep  the  Loot, 


to  life ') ;  in  its  malignity  and  strength  it  unexpectedly  re- 
vealed itself,  as  if  sprung  from  the  dead,  and  I  died— 
'  saw  myself,  in  the  eye  of  a  law  never  kept  and  not  to  be 
kept,  a  dead  man.'  10,11.  And  (thus)  the  commaiidment, 
-whlcli  was  .  .  .  (designed)  to  (give)  Itfe  (through  the 
keeping  of  it)  I  found  to  be  unto  death  (tlirough  break- 
ing it).  For  sin  (my  sinful  nature),  taking  occasion  by 
tlie  commandment,  deceived  me  (or  'seduced  me')  — 
drew  me  aside  into  the  very  thing  which  the  command- 
ment forbade,  and  by  it  sle-w^me — discovered  me  to  my- 
self to  be  a  condemned  and  gone  man  (cf.  v.  9,  "  I  died  "). 
13,14:.  Wherefore  ('So  that')  the  law  is  ('is  indeed') 
good,  and  the  commandment  (that  one  so  often  referred 
to,  which  forbids  all  lusting)  holy  and  just,  and  good. 
'Was  then  that  ^vhich  is  good  made  ('Hath  then  that 
wliicli  is  good  become ')  death  unto  me  1  God  forbid — 
q.d„  '  Does  tlie  blame  of  my  deatli  lie  witli  the  good  law? 
Away  with  such  a  tliought.'  But  sin  (became  death  unto 
me,  to  the  end)  that  It  might  appear  sin  (that  it  might 
be  seen  in  its  true  light),  working  death  in  (rather,  '  to') 
me  by  that  tvhich  is  good,  that  sin  by  the  command- 
nient  might  become  exceeding  sinful  —  'that  its  enor- 
mous turpitude  might  stand  out  to  view,  through  its 
turning  God's  holy,  Just,  and  good  law  into  a  provocative 
to  the  very  tiling  which  it  forbids.'  So  much  for  the  law 
in  relation  to  the  unregenerate,  of  whom  the  apostle  takes 
himself  as  the  example ;  first,  in  his  ignorant,  self-satis- 
fied condition ;  next,  under  liumbiing  discoveries  of  his 
Inability  to  keep  the  law,  through  inward  contrariety  to 
it;  finally,  as  self-condemned,  and  already,  In  law,  a  dead 
man.  Some  inquire  to  what  period  of  his  recorded  history 
these  circumstances  relate.  But  there  is  no  reason  to 
think  they  wei'e  wrought  into  such  conscious  and  explicit 
discovery  at  any  period  of  his  history  before  he  "  met  the 
Lord  in  the  way ;"  and  though,  "  amidst  the  multitude  of 
his  thoughts  within  him  "  during  his  memorable  three 
days'  blindness  immediately  after  that,  such  views  of  the 
law  and  of  himself  would  doubtless  be  tossed  up  and  down 
t\\\  tYmy  took  shape  ranch,  as  they  are  here  described  (see 
on  Acts  9. 9) ;  we  regard  this  wiiole  description  of  liis  in- 
ward struggles  and  progress  rather  as  ih.e  finished  result  of 
all  his  past  recollections  and  subsequent  reflections  on  his 
uni-egenerate  state,  wliich  he  throws  into  historical  form 
only  for  greater  vividness.  But  now  tlie  apostle  proceeds 
to  repel  false  infei-ences  regarding  the  law,  secondly,  v.  1-1- 
25,  In  tlie  case  of  the  regenerate;  taking  liimself  here 
also  as  the  example.  I*.  For  we  know  that  the  law  is 
spiritual — in  its  demands,  but  I  am  carnal— fleshly  (see 
on  V,  5),  and  as  sucli,  incapable  of  yielding  spiritual  obe- 
dience, sold  under  sin — enslaved  to  it.  The  "  I  "  here, 
though  of  course  not  the  regenerate,  is  neither  the  unregen- 
erate, but  the  sinful  principle  of  the  renewed  man,  as  is  ex- 
pressly stated  in  v.  18.  1.5, 16.  For,  &c.— better, '  For  tiiat 
which  I  do  I  know  not ;'  q.  d., '  In  obeying  the  impulses  of 
my  carnal  nature  I  act  the  slave  of  anotiier  will  than  my 
own  as  a  renewed  man.'  for,  &c.— rather, '  for  not  what  I 
would  ('  wish,'  *  desire  ')  that  do  I,  but  what  I  hate  that  I 
do.  But  if  wliat  I  would  not  that  I  do,  I  consent  unto  the 
law  that  it  is  good— the  judgment  of  my  inner  man  going 
along  with  the  law.'  17.  "Sow  then  it  is  no  more  I  {my 
renewed  self)  that  do  it  ('that  work  it'),  but  sin  which 
d'welleth  in  me— that  principle  of  sin  that  still  has  its 
abode  in  me.  To  explain  this  and  the  following  state- 
ments, as  many  do  [even  Benqel  and  Tholuck],  of  the 
sins  of  unrenewed  men  against  their  better  convictions,  is 
to  do  painful  violence  to  the  apostle's  language,  and  to 
aflirm  of  the  unregenerate  what  is  untrue.  That  coexist- 
ence and  mutual  hostility  of  "flesli"  and  "spirit"  in  the 
same  renewed  man,  which  is  so  clearly  tauglit  in  ch.  8.  4, 
&c.,  and  Galatians  5. 16,  Ac,  is  the  true  and  only  key  to  the 
language  of  this  and  the  following  verses.  (It  is  hardly 
necessary  to  say  that  the  apostle  means  not  to  disown  the 
blame  of  yielding  to  his  corruptions,  by  saying  "  it  is  not 
he  that  does  it,  but  sin  that  dwelleth  in  him."  Early 
heretics  thus  abused  his  language;  but  the  whole  strain 
of  the  passage  shows  that  his  sole  object  in  tlius  express- 
ing himself  was  to  bring  more  vividly  before  his  readers 
the  conflict  of  two  opposite  principles,  and  hgw  entii-ely, 
238 


as  a  new  man— honouring  from  his  inmost  soul  the  law 
of  God — he  condemned  and  renounced  his  corrupt  nature, 
with  its  afl'ections  and  lusts,  its  stirrings  and  its  outgoings, 
root  and  branch.)  18.  For,  &c.— better,  'For  I  know  that 
there  dwelleth  not  in  me,  that  is  in  my  flesli,  any  good.' 
for  to  -will  ('  desire ')  is  present -with  me  ;  but  to  perfom* 
that  which  is  good  (the  supplement  "  how,"  in  our  ver- 
sion, weakens  the  statement)  I  find  not  —  Here,  again, 
we  have  the  double  self  of  the  renewed  man ;  q.  d.,  '  In  me 
dwelleth  no  good  ;  butthlscorruptself  isnotmy  trueself; 
it  is  but  sin  dwelling  in  my  real  self,  as  a  renewed  man.' 
19-31.  For,  &c.— The  conflict  here  graphically  described 
between  a  self  that '  desires '  to  do  good  and  a  self  that  in 
spite  of  this  does  evil,  cannot  be  the  struggles  between 
conscience  and  passion  in  the  unregenerate,  because  the 
description  given  of  this  "  desire  to  do  good  "  in  the  verse 
immediately  following  is  such  as  cannot  be  ascribed,  with 
the  least  show  of  truth,  to  any  but  the  renewed.  22.  For 
I  delight  in  the  law  of  God  after  the  inward  man — q.  d., 
'from  the  bottom  of  my  heart.'  The  word  here  rendered 
"delight"  is  indeed  stronger  than  "consent"  in  v.  16;  but 
both  express  a  state  of  mind  and  heart  to  whicli  the 
unregenerate  man  is  a  stranger.  33.  But  1  gee  another 
(it  should  be  '  a  diflferent ')  law  in  my  member8(see  on  v, 
5),  warring  against  the  laiv  of  my  mind,  and  bringing 
me  into  captivity  to  the  law  of  sin  'which  Is  in  my 
members— In  this  important  verse,  observe,  first,  that  the 
word  "  law  "  means  an  inward  principle  of  action,  good  or 
evil,  operating  with  the  fixedness  and  regidarity  of  a  laiv.  The 
apostle  found  two  such  laws  within  him;  the  one  "the  law 
of  sin  in  his  members,"  called  (in  Galatians  5.  17,24)  "  the 
flesh  which  lusteth  against  the  spirit,"  "the  flesh  with 
the  affections  and  lusts,"  I.  e.,  the  sinful  principle  in  the 
regenerate ;  the  other,  "  the  law  of  the  mind,"  or  the  holy 
principle  of  the  renewed  nature.  Second,  when  the  apos- 
tle says  he  "sees  "  the  one  of  these  principles  "warring 
against"  the  btlier,  and  "bringing  him  into  captivity"  to 
itself,  he  is  not  re/erring  to  any  actual  rebellion  going  on 
within  him  while  he  was  writing,  or  to  any  captivity  to 
his  own  lusts  then  existing.  He  is  simply  describing 
the  two  conflicting  principles,  and  pointing  out  what  it 
was  the  inherent  property  of  each  to  aim  at  bringing 
about.  Third,  when  the  apostle  describes  himself  as 
"brought  into  captivity' '  by  the  triumph  of  the  sinful  prin- 
ciple of  his  nature,  lie  clearly  speaks  in  the  person  of  a 
renewed  man.  Men  do  not  feel  themselves  to  be  in  cap- 
tivity in  the  territories  of  tlieir  own  sovereign  and  asso- 
ciated witli  their  own  friends,  breathing  a  congenial  at- 
mosphere, and  acting  quite  spontaneously.  But  here  the 
apostle  describes  liimself,  when  drawn  under  the  power 
of  his  sinful  nature,  as  forcibly  seized  and  reluctantly 
dragged  to  his  enemy's  camp,  from  which  he  would 
gladly  make  his  escape.  This  ought  to  settle  the  ques- 
tion, whether  he  is  here  speaking  as  a  regenerate  man  or 
the  reverse.  34.  O  wretched  man  that  I  am !  ivho 
shall  deliver  me  from  tlie  body  of  this  death  T  —  The 
apostle  speaks  of  the  "  body"  here  with  reference  to  "  the 
law  of  sin"  which  he  had  said  was  "in  his  members," 
but  merely  as  the  instrument  by  which  the  sin  of  the 
heart  finds  vent  in  action,  and  as  itself  the  seat  of  the 
lower  appetites  (see  on  ch.  6.  6,  and  on  v.  5);  and  he  calls 
it  "the  body  of  (his  death,"  as  feeling,  at  the  moment 
wlren  he  wrote,  the  horrors  of  that  death  (ch.  6. 21,  and  v. 
5)  into  which  it  dragged  him  down.  But  the  language  is 
not  that  of  a  sinner  newly  awaltened  to  the  sight  of  hia 
lost  state;  it  is  the  cry  of  a  living  but  agonized  believer, 
weiglied  down  under  a  burden  which  is  not  himself,  but 
which  he  longs  to  shake  off"  from  his  renewed  self.  Nor 
does  the  question  imply  ignorance  of  the  Avay  of  relief  at 
the  time  referred  to.  It  was  designed  only  to  prepare  the 
way  for  that  outburst  of  tliankfulness  for  the  divinely- 
provided  remedy  which  immediately  follows.  35.  I 
thank  God  (the  Source)  through  Jesus  Christ  (the  Chan* 
nel  of  deliverance).  So  then  (to  sum  up  the  whole  mat- 
ter), with  the  mind  ('the  mind  indeed')  I  myself  serve 
the  lawr  of  God,  but  with  the  flesh  the  la^v  of  sin — q,  d,, 
'Such  tiien  is  the  unchanging  character  of  these  two  prin- 
ciples within  me.    God's  holy  law  is  dear  to  my  renewed 


Omdusion  of  the  Whole  Argument. 


ROMANS  Vlir. 


The  Sanelification  of  Believers, 


mind,  and  has  the  willing  service  of  my  new  man;  al- 
though that  corrupt  nature  which  still  remains  in  me 
listens  to  tlie  dictates  of  sm.'— Note  (1.)  This  whole  chap- 
ter was  of  essential  service  to  the  Reformers  in  their 
contendlngs  with  the  Church  of  Rome.  When  the  di- 
vines of  that  corrupt  Church,  in  a  Pelagian  spirit,  denied 
that  the  sinful  principle  in  our  fallen  nature,  which  they 
called  'Concupiscence,'  and  which  is  commonly  called 
'Original  Sin,'  had  the  nature  of  sin  at  all,  they  were  tri- 
umphantly answered  from  this  chapter,  where— both  in 
the  first  section  of  it,  which  spealcs  of  it  in  tlie  unregen- 
erate,  and  in  the  second,  which  treats  of  its  presence  and 
actings  in  believers— it  is  explicitly,  emphatically,  and 
repeatedly  called  "sin."  As  such,  they  hfld  It  to  be 
damnable.  (See  the  Confessions  both  of  the  lAitheran  and 
Reformed  churches.)  In  the  following  ci-uiury,  the  or- 
tliodox  in  Holland  had  the  same  controversy  to  wage 
with  'the  Remonstrants'  (the  followers  of  Arminius), 
and  they  waged  it  on  the  field  of  this  chapter.  (2.)  Here 
we  see  tliat  Inability  is  consistent  with  Accountability. 
See  V.  18;  Galatians  5.  17.  'As  the  Scriptures  constantly 
recognize  the  truth  of  these  two  things,  so  are  they  con- 
stantly united  in  Christian  experience.  Every  one  feels 
that  he  cannot  do  the  things  that  he  would,  yet  is  sensi- 
ble that  lie  is  guilty  for  not  doing  them.  Let  any  man 
test  his  power  by  the  requisition  to  love  God  perfectly  at 
all  times.  Alas!  how  entire  our  inability  !  Yet  how  deep 
our  self-loathing  and  self-condemnation  !'  [Hodge.]  (3.) 
If  the  first  sight  of  the  Cross  by  the  eye  of  faith  kindles 
feelings  never  to  be  forgotten,  and  in  one  sense  never  to 
be  repeated— like  the  first  view  of  an  enchanting  land- 
scape—the  experimental  discovery,  in  the  latter  stages 
of  tlie  Christian  life,  of  its  power  to  beat  down  and  mor- 
tify inveterate  corruption,  to  cleanse  and  heal  from  long- 
continued  backslidings  and  frightful  inconsistencies, 
and  so  to  triumph  over  all  that  threatens  to  destroy  those 
for  whcfm  Christ  died,  as  to  bring  them,  safe  over  the  tem- 
pestuous seas  of  this  life  into  the  haven  of  eternal  rest— is 
attended  with  yet  more  heart-afTecting  wonder,  draws 
forth  deeper  thankfulness,  and  issues  in  more  exalted 
adoration  of  Him  whose  work  Salvation  is  from  first  to 
last  {v.  24,  25).  (4.)  It  is  sad  when  such  topics  as  tiiese  are 
bandied  as  mere  questions  of  biblical  interpi'etation  or 
systematic  theology.  Our  great  apostle  could  not  treat 
of  them  apart  from  personal  experience,  of  wliich  the 
facts  of  ills  own  life  and  the  feelings  of  Ills  own  soul  fur- 
nished him  with  illustrations  as  lively  as  they  were  ap- 
posite. When  one  is  unable  to  go  far  into  ttie  investiga- 
tion of  indwelling  sin,  witliout  breaking  out  into  an  "O 
wretched  man  that  I  am!"  and  cannot  enter  on  the  way 
of  relief  without  exclaiming,  "I  thank  God  through  Jesus 
Christ  our  Lord,"  he  will  find  his  meditations  rich  in 
fruit  to  his  own  soul,  and  may  expect,  through  Him  who 
presides  in  all  such  matters,  to  kindle  in  his  readers  or 
hearers  the  like  blessed  emotions  (t;.  24,  25).  So  be  it  even 
now,  O  Lord ! 

CHAPTER    VIII. 

Ver.  1-39.  Conclusiok  of  the  whole  Argument— 
The  Glorious  Completeness  of  them  that  are  in 
Christ  Jesus.  In  this  surpassing  chapter  the  several 
streams  of  the  preceding  argument  meet  and  flow  in  one 
"river  of  the  water  of  life,  clear  as  crystal,  proceeding 
out  of  the  throne  of  God  and  of  the  Lamb,"  until  it  seems 
to  lose  itself  in  the  ocean  of  a  blissful  eternity. 

First:  The  Sanelification  of  Believers  (v.  1-13).  1.  There 
<H  therefore  now,  &c.— referring  to  ttie  Immediately  pre- 
ceding context.  [Olshausen,  Piiilippi,  Meyer,  Al- 
PORD,  Ac]  The  subject  with  which  ch.  7.  concludes  is 
still  under  consideration.  The  scope  of  the  four  opening 
verses  is  to  show  how  "the  law  of  sin  and  death"  is  de- 
prived of  its  power  to  bring  believers  again  into  bond- 
age, and  how  the  liolylawof  God  receives  in  them  the 
homage  of  a  living  obedience.  TCalvin,  Fraser,  Piiil- 
ippi, Meyer,  Alford,  itc]  no  condeinnntlon  to  them 
which  are  In  Christ  Jesus— As  Christ,  who  "knew  no 
•In,"  was,  to  all  legal  effects,  "  made  sin  for  us,"  so  are 
we,  who  believe  in  Him,  to  all  legal  effects,  "made  the 


righteousness  of  God  in  Him"  (2  Corinthians  5.21);  and 
thus,  one  with  him  in  the  Divine  reckoning,  there  is  to 
such  "NO  condemnation."  (Cf.  John  3.  18;  5.  24  ;  ch.  5. 18, 
19.)  But  this  is  no  mere  legal  arrangement :  it  is  a  union  in 
life ;  believers,  through  the  indwelling  of  Christ's  Spirit 
in  them,  having  one  life  with  Him,  as  truly  as  the  head 
and  the  members  of  the  same  body  have  one  life,  [who 
^valk  not  after  the  flesh,  but  after  theSplrltJ— (The  evi- 
dence of  MSS.  seems  to  show  that  this  clause  formed  no 
part  of  the  origmal  text  of  this  verse,  but  that  the  first 
part  of  it  was  early  introduced,  and  the  second  later,  from 
V.  4,  probably  as  an  explanatory  comment,  and  to  make 
the  transition  to  v.  2  more  easy.)  2.  For  the  la-w  of  the 
Spirit  of  life  In  Christ  Jesus  hath  made  nie  free  (rather. 
'  freed  me'— referring  to  the  time  of  his  conversion,  when 
first  he  believed)  from  the  laiv  of  sin  and  deatli- It  is 
the  Holy  Ghost  who  is  here  called  "The  Spirit  of  i'/e,"  aa 
opening  up  in  the  souls  of  believers  a  fountain  of  spirit- 
ual life  (see  on  John  7.38,  39;  p.  75t,  2d  col.);  just  as  He  is 
called  "the  Spirit  of  truth,"  as  "guiding  them  into  all 
truth"  (John  16.  13),  and  "the  Spirit  of  counsel  and 
might,  tlie  spirit  of  knowledge  and  the  fear  of  the  Lord" 
(Isaiah  11.  2),  as  the  Inspirer  of  these  qualities.  And 
He  is  called  "the  Spirit  of  life  in  Christ  Jesus,"  be- 
cause it  is  as  members  of  Ciirist  that  He  takes  up 
His  abode  in  believers,  who  in  consequence  of  this 
have  one  life  with  their  Head.  And  as  the  word  "  law" 
here  has  the  same  meaning  as  in  ch,  7.  23,  namely, '  an 
inward  principle  of  action,  operating  with  the  fixed- 
ness and  regularitj'  of  a  law,'  it  thus  appears  that  "  the  law 
of  the  Spirit  of  life  in  Christ  Jesus"  here  means,  '  that  new 
principle  of  action  which  the  Spirit  of  Christ  has  opened 
up  within  us— the  law  of  our  new  being.'  This  "sets  us 
free"  as  soon  as  it  takes  possession  of  our  inner  man, 
"from  the  law  of  sin  and  death,"  i.  e.,  from  the  enslaving 
power  of  that  corrupt  principle  whicii  carries  death  in  its 
bosom.  The  "strong  man  armed"  is  overpowered  by  the 
"Stronger  than  he;"  the  weaker  principle  is  dethroned 
and  expelled  by  the  more  powerful;  the  principle  of 
spiritual  life  prevails  against  and  brings  into  captivity 
the  principle  of  spiritual  deatli — "leading  captivity  cap- 
tive." If  tills  be  the  apostle's  meaning,  the  whole  verse 
is  to  this  effect:  That  the  triumph  of  believers  over  their 
inward  corruption,  through  the  power  of  Christ's  Spirit 
in  them,  j)?-oi;es  them  to  be  in  Christ  Jesus,  and  as  such 
absolved  from  condemnation.  But  this  is  now  explained 
more  fully.  3,  4.  For  ^rhat  the  law  could  not  do,  &c. — 
a  difficult  and  much  controverted  verse.  But  it  is  clearly, 
we  think,  the  law's  inability  to  free  us  from  the  dominion 
of  sin  that  the  apostle  lias  in  view;  as  has  partly  appeared 
already  (see  on  v.  2),  and  will  more  fully  appear  presently. 
The  law  could  irritate  our  sinful  nature  into  more  viru- 
lent action,  as  we  have  seen  in  ch.  7.  5,  but  it  could  not 
secure  its  own  fulfilment.  How  that  is  accomplished 
comes  now  to  be  sliown.  in  that  It  -was  weaK  through 
tlic  flesh- 1.  e.,  having  to  address  itself  to  us  through  a 
corrupt  nature,  too  strong  to  be  influenced  by  mere  com- 
mands and  tlireatenings.  God,  &c.— The  sentence  Is 
somcwiiat  imperfect  in  its  structure,  which  occasions  a 
certain  obscurity.  The  meaning  is,  that  whereas  the  law 
was  powerless  to  secure  its  own  fulfilment  for  tlie  reason 
given,  God  took  the  method  now  to  be  described  for 
attaining  that  end.  sending  ('  having  sent')  his  cwu  Son 
— Tliis  and  similar  expressions  plainly  imply  that  Christ 
was  God's  "own  Son"  before  He  was  sent— that  is,  in  His 
own  proper  Person,  and  independently  of  His  mission 
and  appearance  in  the  flesh  (see  on  ch.  8.  32;  Galatians  4. 
4};  find  if  so.  He  not  only  has  the  very  nature  of  God,  even 
as  a  son  of  his  father,  but  is  essentially  of  the  Father, 
though  in  a  sense  too  mysterious  for  any  language  of  ours 
properly  to  define  (see  on  ch.  1.-4).  And  this  peculiar 
relationship  is  put  forward  here  to  enhance  the  greatness 
and  define  the  nature  of  the  rallef  provided,  as  coming 
from  beyond  the  precincts  of  sinful  humanity  altogether,  yea. 
immediately  from  the  Godhead  itself.  In  the  likeness  of 
slnfnl  flesh— ;i^,  'of  the  flesh  of  sin  ;'  a  very  remarkable 
and  pregnant  expression.  He  was  made  in  the  reality  of 
our  flesh,  but  only  in  the  likeness  of  its  sinful  condition- 

23y 


The  Sanciificalion  of  Believers. 


ROMANS   VIII. 


What  Harm  cometh  of  the  Fli8h. 


He  took  our  nature  as  it  is  in  us,  compassed  with  infirm- 
ities, with  nothing  to  distinguish  Him  as  man  from  sinful 
men,  save  that  He  was  wltliout  sin.    Nor  does  this  mean 
that  He  took  our  nature  with  all  its  properties  save  one ; 
for  sin  is  no  property  of  humanity  at  all,  but  only  the  dis- 
ordered state  of  our  souls,  as  the  fallen  family  of  Adam, 
a  disorder  afTepting,  indeed,  and  overspreading  our  entire 
nature,  but  still  purely  our  own.    and  for  »in.— lit.,  'and 
about  sin ;'  q.  d., '  on  the  business  of  sin.*    The  expression 
is  purposely  a  general  one,  because  the  design  was  not  to 
speak  of  Christ's  mission  to  atone  for  sin,  but  in  virtue  of 
tliat  atonement  to  destroy  its  dominion  and  extirpate  it 
altogether  from  believers.  We  think  it  wrong,  therefore,  to 
render  the  words  (as  in  Margin) 'hy  a  sacrifice  for  sin' 
(suggested  by  the  language  of  the  LXX.,and  approved  by 
Calvin,  &c.);  for  this  sense  is  too  definite,  and  makes  tlie 
idea  of  expiation  more  prominent  than  it  is.    condemned 
stn— '  condemned  it  to  lose  itsj)ower  over  men.'  [Beza,  Bex- 
gel,  Frasek,  Meyer,  Tholuck,  Philippi,  Alford.]    In 
this  glorious  sense  our  Lord  says  of  His  approaching  deatli 
(John  12.  31),  "Now  is  the  judgment  of  this  world;  now 
shall  the  prince  of  this  Avorld  be  cast  out;"  and  again  (see 
on  John  IG.  11), "  When  He  (tl*e  Spirit)  shall  come.  He  shall 
convince  the  world  of  .  .  .  judgment,  because  the  prince 
of  this  world  \s  judged,"  i.  e.,  condemned  to  let  go  his  hold 
of  men,  who,  through  the  cross,  shall  be  emancipated  into 
the  liberty  and  power  to  be  holy.    In  the  flesh— i.  e.,  in 
human  nature,  henceforth  set  free  from  the  grasp  of  sin. 
That  the  righteousness  of  the  law — 'the  righteous  de- 
mand'[Revised  Version],  '  the  requirement' [Alfoed], 
or  'the  precept'  of  the  law;  for  it  is  not  precisely  tlie  word 
so  often  used  in  this  Epistle  to  denote  '  the  righteousness 
■which  justifies' (ch.  1.  17;  3.  21;  4.  5,  6;  5.  17,  18,  21),  but 
another  form  of  the  same  word,  intended  to  express  the 
enactment  of  the  law,  meaning  here,  we  believe,  the  prac- 
tical obedience  which  the  law  calls  for.    might  he  ful- 
filled in  us — or,  as  we  say,  Realized  in  us.'    •who  -walls — 
the    most   ancient   expression  of  the  bent  of  one's   life, 
whether  in  the  direction  of  good  or  of  evil  (Genesis  48. 15; 
Psalm  1. 1 ;  Isaiah  2,  5;  Micah  4.  5;  Ephesians  4. 17;  1  John 
1.  6,  7).    not  after  (t,  e.,  according  to  tlie  dictates  of)  the 
flesh,  but  after  the  spirit— From  v.  9  it  would  seem  that 
what  is  more  immediately  intended  by  "  the  spirit"  here 
is  our  own  inind  as  renewed  and  actuated  by  the  Holy 
Ghost.    5.  For  they  that  are  after  tlie  flesh  (i.  e.,  under 
the  influence  of  tlie  fleshly  principle)  do  mind  (give  their 
attention  to,  Philippians  3.  19)  the  things  of  the  flesh, 
Ac— Men  must  be  under  tlie  predominating  influence  of 
one  or  other  of  these  two  principles,  and,  according  as  the 
one  or  the  other  has  the  mastery,  will  be  the  complexion 
of  their  life,  the  character  of  their  actions.    6.  For— a 
mere  particle  of  transition  here  [Tholuck],  like  'but'  or 
'  now.'  to  be  carnally  minded— ;i/.,  'the  mind'  or  'mind- 
ing of  tlie  flesh'  (Margin),  i.  e.,  the  pursuit  of  fleshly  ends. 
Is  death— not  only  'ends  in'  [Alford,  &c.],  but  even  now 
'is;'  carrying  death  into  its  bosom, so  that  such  are  "dead 
while  they  live"  (1  Timothy  5.  6;  Ephesians  2.  1,  5).  [Phil- 
ippi.]    but  to  be  spiritually  minded — 'the  mind'  or 
'minding  of  the  spirit;'   t.  e.,  the  pursuit  of  spiritual 
objects.    Is  life  and  peace — not  "life"  only,  in  contrast 
with    the    "death"    that   is   in    the   other   pursuit,   but 
"peace;"    it   is  the  very  element  of  the  soul's  deepest 
repose  and  true  bliss.    7,  Because  the  carnal  mind  is 
enmity  against  God — The  desii'e  and  pursuit  of  carnal 
ends  is  a  state  of  enmity  to  God,  wholly  incompatible 
with  true  life  and  peace  in  the  soul,    for  it  is  not  subject 
('doth  not  submit  itself)  to  the  law  of  God,  neither  in- 
deed can  be  ('can  it')— t.  e..  In  such  a  state  of  mind  there 
neither  is  nor  can  be  the  least  subjection  to  the  law  of 
God.    Many  things  may  be  done  which  the  law  requires, 
but  nothing  either  is  or  can  be  done  because  God's  law 
requires  it,  or  purely  to  please  God.    8.  So  then— nearly 
equivalent  to  *  And  so.'    they  that  are  in  (and,  therefore, 
under  the  government  of )  the  flesli  cannot  please  God- 
having  no  obediential  principle,  no  desire  to  please  Him. 
9.  But  ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so 
be  that  tlie  Spirit  of  God  d^vell  in  you— This  does  not 
mean,  'if  the  disposition  or  7nind  of  God  dwell  in  you  •'  but 
240 


'  if  the  Holy  Ghost  dwell  in  you'  (see  1  Corinthians  6. 11, 19; 
3.  16,  &c.).    (It  thus  appears  that  to  be  "in  the  spirit" 
means  here  to  be  under  the  dominion  of  our  own  renewed 
mind;  because  the  indwelling  of  God's  Spirit  is  given  as 
the  evidence  that  we  are  "in  the  spirit."')    No-w  ('But')' 
if  any  man  have  not  the  Spirit  of  Christ — Again,  thi.s 
does  not  mean  'the  disposition  or  mind  of  Christ,'  but  the 
Holy  Ghost;  here  called  "  the  Spirit  of  Christ,''  just  as  He 
is  called  "  the  Spirit  of  life  in  Christ  Jesus"  (see  on  v.  2). 
It  is  as  "the  Spirit  of  Christ"  that  the  Holy  Ghost  takes 
possession  of  believers,  introducing  into  them  all  the 
gracious,   dove-like   disposition    which    dwelt    in   Him 
(Matthew  3.  16;    John  3.  34).    Now  if  any  man's  lieart 
be  void,  not   of   such   dispositions,  but   of  the  blessed 
Author  of  them,  "the  Spirit  of  Christ"'— he  is  none  of 
his— even  though  intellectually  convinced  of  the  truth  of 
Christianity,  and  in  a  general  sense  influenced  by  its  spirit. 
Sharp,  solemn  statement  this  !    10, 11.  And  if  Christ  be 
in  you— by  His  indwelling  Spirit  in  virtue  of  which  we 
have  one  life  with  him,     the  body — 'the  body  indeed.' 
is  dead  because  of  ('  by  reason  of)  sin  $  but  the  spirit  is 
life  because  (or, '  by  reason')  of  righteousness — The  word 
'indeed,'  which  the  original  requires,  is  of  the  nature  of  a 
concession— g.  d., '  I  grant  you  that  the  body  is  dead,  &c., 
and  so  far  redemption  is  incomplete,  6m<,'  &c. ;  q.  d.,  'It 
Christ  be  in  you  by  His  indwelling  Spirit,  though  your 
"bodies"  have  to  pass  through  the  stage  of  "death"  iu 
consequence  of  the  first  Adam's  "sin,"  your  spirit  is  in- 
stinct with  new  and  undying  "life,"  brought  in  by  the 
"  righteousness"  of  the  second  Adam.'  [Tholuck,  Meyer, 
and  Alfokd  in  part,  but  only  Hodge  entirely.]     But 
('  And')  if  the  Spirit  of  him  that  raised  up  Jesus  from 
the  dead  d-»vcll  in  you— j. e.,  'If  He  dwell  in  you  as  the 
Spirit  of  the  Christ-raising  One,'  or,  'in  all  the  resurrec- 
tion-power which  He  put  forth  in  raising  Jesus,'    he  tiiat 
raised  up  Christ  from  the  dead — Observe  the  change  of 
name  from  Jesus,  as  the  historical  Individual  wiftvm  God 
raised  from  the  dead,  to  Christ,  the  same  Individual, 
considered  as  the  Lord  and  Head  of  all  His  members,  or 
of  redeemed  Plumanity.    [Alford.]    shall  also  quicken 
(rather,  'shall  quicken  even')  your  mortal  bodies  by  (the 
true  reading  appears  to  be  '  by  reason  of)  his  Spirit  that 
dwelleth.in  yow—q.d.,  'Your   bodies   indeed   are    not 
exempt  from  the  death  which  sin  brought  in;  but  your 
spirits  even  now  have  in  them  an  undying  life,  and  if  the 
Spirit  of  Him  that  raised  up  Jesus  from  the  dead  dwell  in 
you,  even  these  bodies  of  yours,  though  they  yield  to  the 
last  enemy  and  the  dust  of  them  return  to  the  dust  as  It 
was,  shall  yet  experience  tli«  same  resurrection  as  that  of 
tlieir  living  Head,  in  virtue  of  the  indwelling  of  the  same 
Spirit  in  you  that  quickened  Him.'    13,  13.  Therefore, 
bretliren,  we  are  debtors,  not  to  the  flesli,  to  live  after 
the  flesh— g.  d., '  Once  we  were  sold  under  sin  (ch.  7. 14); 
but  now  that  we  have  been  set  free  from  that  hard  master 
and  become  servants  to  Righteousness  (ch.  6.  22),  we  owe 
nothing  to  the  flesh,  we  disown  its  unrigliteous  cietims 
and  are  deaf  to  its  imperious  demands.'    Glorious  senti- 
ment!    For  If  ye  live  after  the  flesh,  ye  shall  die  (in  the 
sense  of  ch.  6.  21);  but  if  ye  through  the  Spirit  do  mor- 
tify the  deeds  of  the  body  (see  on  ch.  7,  23),  ye  sliall  live 
(in  the  sense  of  ch.  6.  22)— The  apostle  is  not  satisfied  with 
assuring  them  tliat  they  are  under  no  obligations  to  the 
flesh,  to  hearken  to  its  suggestions,  wilhout  reminding 
them  where  it  will  end  if  they  do;  and  he  uses  the  word 
"  mortify"  (put  to  death)  as  a  kind  of  play  upon  the  word 
"die"  just  before— g.  d.,  'If  j/edo  not  kill  sin,  j<  will  kill 
j'ou.'    But  he  tempers  this  by  the  bright  alternative,  that 
if  they  do,  through  the  Spirit,  mortify  the  deeds  of  the 
body,  such  a  course  will  infallibly  terminate  in  "life" 
everlasting.    And  this  leads  the  apostle  into  a  new  line 
of  thought,  opening  into  his  final  subject,  the  "glory" 
awaiting  the  justified  believer.    Note  (1.)  'There  can  bo 
no  safety,  no  holiness,  no  happiness,  to  those  who  are  out 
of  Christ:  "^o  safety,  because  all  such  are  under  the  con- 
demnation of  the  law  {v.  1);  no  holiness,  because  such  only 
as  are  united  to  Christ  have  the  Spirit  of  Christ  (v.  9);  n» 
happiness,  hec&xme  to  be  "carnally  minded  is  death"  (r. 
6).'    [HoDGK.]     (2.)  The  sanctification  of  believers,  as  it 


The  Sonship  of  Believers. 


ROMANS   VIII. 


Their  Future  Inheritan"*. 


has  its  whole  foundation  in  the  atoning  deatli,  so  it  lias 
Us  living  spring  in  the  indwelling  of  the  Spirit  of  Christ 
(v.  2-4).  (3.)  'The  bent  of  the  tlioughts,  alfections,  and 
pursuits,  is  the  only  decisive  test  of  cliaracter  {v.  5).' 
IHoDGE.]  (4.)  No  human  refinement  of  tlie  carnal  mind 
will  make  it  spiritual,  or  compensate  for  tlic  al^sence  of 
spirituality.  "Flesh"  and  "spirit"  are  essentially  and 
ancliangeably  opposed  ;  nor  can  the  carnal  mind,  as  such, 
be  brought  into  real  subjection  to  tlie  law  of  God  {v.  5-7). 
Hence  (5.)  the  estrangement  of  God  and  tlie  sinner  is 
mutual.  For  as  the  sinner's  state  of  mind  is  "enmity 
against  God"  (v.  7),  so  in  this  state  he  "  cannot  please  God" 
{v.  8).  (6.)  Since  the  Holy  Ghost  is,  in  tlie  same  breath, 
called  indiscriminately  "the  Spirit  of  God,"  "tlie  Spirit 
of  Ciirist,"  and  "Christ"  Himself  (as  an  indwelling  life  in 
believers),  the  Essential  Unity  and  yet  Personal  distinctness 
of  the  Father,  the  Son,  and  the  Holy  Gliost,  in  the  one 
adorable  Godhead  must  be  believed,  as  tlie  only  consist- 
ent explanation  of  such  language  (v.  9-11).  (7.)  The  con- 
sciousness of  spiritual  life  in  Qiir  renewed  souls  is  a  glo- 
rious assurance  of  resurrection  life  in  the  body  also,  in 
virtue  of  the  same  quickening  Spirit  whose  inhabitation 
we  already  enjoy  (v.  11).  (8.)  Wliatever  professions  of 
spiritual  life  men  may  make,  it  remains  eternally  true 
that  "  if  we  live  after  tlie  flesh  we  shall  die,"  and  only  "  if 
we  through  the  Spirit  do  mortify  the  deeds  of  the  body  we 
shall  live"  (v.  13,  and  cf.  Galatians  6.  7,  8;  Ephesians  5.  G; 
Philippians  3.  18, 19;  1  John  3.  7,  8). 

Second  :  The  Sonship  of  Believers — Tlieir  future  Inheritance 
— The  Intercession  of  the  Spirit  for  them  {v.  11-27).  14.  For 
as  many  as  are  led  by  tlie  Spirit  of  God,  tliey,  &c.  ('  these 
are  sons  of  God').  Hitherto  tiie  apostle  has  spoken  of  the 
Spirit  simply  &sa,poiver  through  wliich  believers  mortify 
sin:  now  he  speaks  of  Him  as  a  gracious,  loving  Guide, 
whose  "leading"— enjoyed  by  all  in  whom  is  the  Spirit  of 
God's  dear  Son— shows  that  they  also  are  "  sons  of  God." 
15.  For,  (&c.— 'For  ye  received  not  Cat  the  time  of  your 
conversion)  the  spirit  of  bondage,'  i.  e.,  'The  spirit  ye  re- 
ceived was  not  a  spirit  of  bondage.'  again  [gendering] 
to  fear- as  under  tlie  law  which  "  worketli  wrath" — q.  d., 
'Such  was  your  condition  before  ye  believed,  living  in 
legal  bondage,  haunted  with  incessant  forebodings  uuder  a 
sense  of  unpardoned  sin.  But  it  was  not  to  perpetuate  tliat 
wretched  state  that  ye  received  tiie  Spirit.'  but  ye  Have 
received  ('ye  received')  tUe  spirit  of  atloptioii,  -*vhere- 
by  (ratlier,  '  wherein')  -we  cry,  Abba,  Fallier— The  word 
"cry"  is  emphatic,  expressing  tlie  spoutancousness,  tlie 
strength,  and  the  exuberance  of  tlie  filial  emotions.  In 
Galatians  4.  6  this  cry  is  said  to  proceed  from  the  Spirit  in 
us,  drawing  forth  tlie  filial  exclamation  in  our  hearts: 
Here,  it  is  said  to  proceed  from  our  own  hearts  under  the 
vitalizing  energy  of  the  Spirit,  as  the  very  element  of  tlie 
new  life  in  believers  (cf.  Matthew  10.  19,  20;  and  see  on  v. 
i).  "  Abba"  is  tlio  Syro-Chaldaic  word  for  "  Father ;"  and 
the  Greek  word  for  that  i-s  added,  not  surelj^  to  tell  the 
reader  that  both  mean  the  same  thing,  but  for  the  same 
reason  which  drew  both  words  from  the  lips  of  Christ 
Himself  during  his  agony  in  the  garden  (Mark  14.  3()). 
He,  doubtless,  loved  to  utter  his  Fatlier's  name  in  both 
the  accustomed  forms;  beginning  witii  His  clierished 
mother-tongue,  and  adding  that  of  the  learned.  In  this 
view  the  use  of  both  words  here  has  a  cliarming  simplicity 
and  warmth.  16.  Tlie  Spirit  itself— It  should  be  'Him- 
self (see  on  v.  26).  bearetii  witness  tvitU  our  spirit, 
tliat  we  are  the  cblldren  ('are  cliildren')  of  God— Tlie 
testimony  of  our  own  spirit  is  borne  in  that  cry  of  co?i- 
scious  soiisfiip,  "Ablia,  Fatlier;"  but  we  are  not  tliereln 
alune;  for  the  Holy  Ghost  within  us,  yea,  even  in  tliat 
very  cry  which  it  is  His  to  draw  forth,  sets  His  own 
distinct  seal  to  ours;  and  thus,  "in  tlie  mouth  of  two 
witnesses"  the  thing  is  established.  The  apostle  had 
before  called  us  "sons  of  God,"  referring  to  our  adop- 
lion:  here  the  word  changes  to  "cliildren,"  referring 
to  our  new  birth.  The  one  expresses  tlie  dignity  to 
■which  we  are  admitted ;  the  otlier  the  new  life  which 
we  receive.  The  latter  is  more  suitable  here;  because 
a  son  by  adoption  might  not  be  heir  of  tlie  property, 
whereas  a  son  by  birth  certainly  is,  and  this  is  wliat  the 
63 


apostle  is  now  coming  to.     IT.  Aiid  If  children,  tliem 

lieirs  ('heirs  also') ;  lieirs  of  God— of  our  Father's  king- 
dom, and  joint-heirs  -with  Clirist— as  the  "First-bora 
among  many  brethren"  (u.  29),  and  as  "Heirof  all  things." 
if  so  be  tliat  -»ve  suflfer  ('provided  we  be  sufll'ering  with 
Him')  tliat  Ave  may  be  also  glorified  together  (with 
Him).  This  necessity  of  conformi ty  to  Christ  in  sutl'ering 
in  order  to  participation  in  His  glory,  is  taught  alike  by 
Christ  Himself  and  by  His  apostles  (John  12.  24-20;  Mat- 
tliew  16.  21,  2o;  2  Timothy  2. 12).  18.  For  I  reckon  that 
the  suifcriugs  of  this  present  time  are  not  -worthy  to 
be  compared  -tvith  the  glory  tvhich  shall  be  revealed 
in  Ms—q.d.,  'True,  we  must  suffer  with  Christ,  if  we 
would  partake  of  His  glory;  but  what  of  that?  For  if 
sucli  sufferings  are  set  over  against  the  coming  glory, 
they  sinlt  into  insignificance.'  19-3;J.  For,  &c. — '  Tiie  apos- 
tle, fired  witli  the  thought  of  the  future  glory  of  the  saints, 
pours  fortli  this  splendid  passage,  in  which  he  represents 
the  whole  creation  groaning  under  its  present  degrada- 
tion, and  looking  and  longing  for  the  revelation  of  this 
glory  as  the  end  and  consummation  of  its  existence.' 
[HoDGE.]  the  earnest  expectation  (cf.  Philippians  1.  20) 
of  the  creature  (rather,  'the  creation')  waiteth  for  tha 
manifestation  ('is  waiting  for  the  revelation')  of  the 
sons  of  God— t.  e.,  "  for  the  redemption  of  their  bodies" 
from  the  grave  {v.  23),  which  will  reveal  their  sonship, 
now  hidden  (cf.  Luke  20.  36 ;  Revelation  21.  7).  For  the 
creature  ('  the  creation')  ^vas  made  subject  to  vanity, 
not  Avillingly- i.  e.,  through  no  natural  principle  of 
decay.  The  apostle,  personifying  creation,  represents  it 
as  only  submitting  to  the  vanity  with  which  it  Avas  smit- 
ten, on  man's  account,  in  obedience  to  that  superior 
power  which  had  mysteriously  linked  its  destinies  with 
man's.  And  so  he  adds — but  by  reason  of  hiin  -«vho 
hath  subjected  the  same  ('who  subjected  it')  in  hope; 
because  (or  '  in  hope  that')  the  creature  itself  also  ('  even 
the  creation  itself ')  shall  be  delivered  from  the  bond- 
age of  corruption  (its  bondage  to  the  principle  of  decay) 
into  the  glorious  liberty  (rather,  'the  liberty  of  the 
glory')  of  tlie  children  of  God— i.  e.,  the  creation  itself 
shall,  in  a  glorious  sense,  be  delivered  into  that  freedom 
from  debility  and  decay  in  which  the  children  of  God, 
when  raised  up  in  glory,  shall  expatiate:  into  this  free- 
dom from  corruptibility  the  creation  itself  shall,  in  a 
glorious  sense,  be  delivered.  [So  Calvin,  Beza,  Bengei., 
Tholuck,  Olshausen,  De  Wette,  Meyeb,  Philippi, 
Hodge,  Alford,  &c.]  If  for  man's  sake  alone  the  earth 
was  cursed,  it  cannot  surprise  us  that  it  should  share  ia 
his  recovery.  And  if  so,  to  represent  it  as  sympathizing 
with  man's  miseries,  and  as  looking  forward  to  his  com- 
plete redemption  as  the  period  of  its  own  emancipation 
from  its  present  sin-blighted  condition,  is  a  beautiful 
thought,  and  in  harmony  with  the  general  teaching  of 
Scripture  on  the  subject.  (.See  on  2  Peter  3. 13.)  33.  And 
not  only  [they],  but  ourselves  also  (or  '  not  only  [so], 
but  even  we  ourselves'— i.  e.,  besides  the  inanimate  crea- 
tion),-«vhich  have  the  flrsk-fruitsof  the  Spirits— or,  '  the 
Spirit  as  the  first-fruits'  of  our  full  redemption  (cf.  2  Co- 
rinthians 1.  22),  moulding  the  heart  to  a  heavenly  frame 
and  attempering  it  to  its  future  element,  even -we  our- 
selves—though  we  have  so  much  of  heaven  already  with- 
in us.  groan  >vlthln  ourselves — under  this  "body  of 
sin  and  death,"  and  under  the  manifold  *'  vanity  and 
vexation  of  spirit"'  tliat  are  written  upon  every  object 
and  every  pursuit  and  every  enjoyment  under  tlie  sun. 
-watting  for  tiie  (manifestation  of  our)  adoption  [to  wit], 
tlie  redemption  of  our  body— from  the  grave  :  '  not  (be 
it  observed)  the  deliverance  of  ourselves  from  the  body, 
but  the  redemption  of  the  body  itself  from  the  grave,' 
[Bengel.J  )J4-.  For  -»vc  are  8ave<l  by  hope— rather,  '  For 
in  hope  we  are  saved  ;'  ».  e.,  it  Is  more  a  salvation  in  hope 
than  as  yet  in  actual  possession,  but  hope  that  is  seen 
is  not  hope— for  the  very  mean!  ng  of  hope  is,  the  expecta- 
tion that  something  now  future  will  become  present,  for 
ivhat  a  man  seeth,  -why  doth  he  yet  hope  for!— tlie 
latter  ending  when  the  other  comes.  545.  But  if  we  hop« 
for  that  -we  see  not,  [then  do]  -we  -with  patience  -wait 
for  It— i.  e.,  then,  patient  waiting  for  it  Is  our  fitting  attl- 

241 


The  Intercession  of  the  Spirit, 


ROMANS  VIII. 


The  Foreknowledge  of  God. 


tude.  26, 37.  lilkewlse  also  tlic  Spirit,  &c.— or, '  But  after 
the  like  manner  dotli  the  Spirit  also  help,'  &e.  our  in- 
flrmlties— rather  (according  to  the  true  reading),  'our  in- 
firmity;' not  merely  the  one  infirmity  here  specified,  hut 
the  general  weakness  of  the  spiritual  life  in  its  present  state, 
of  which  one  example  is  here  given,  for  -*ve  Utiow  not 
■»vl»at  wc  should  pray  for  as  we  ouglit— It  is  not  the 
proper  matter  of  prayer  that  believers  are  at  so  much  loss 
about,  for  the  fullest  directions  are  given  them  on  this 
head;  but  to  ask  for  the  right  things  "as  they  ought"  is 
the  difflcultj%  This  arises  partly  from  the  dimness  of  our 
spiritual  vision  in  the  present  veiled  state,  wliilo  we  have 
to  "  walk  by  faith,  not  by  sight"  (see  on  1  Corinthians  13. 
9;  and  on  2  Corinthians  5.  7),  and  the  large  admixture  of 
the  ideas  and  feelings  which  spring  from  the  fleeting  ob- 
jects of  sense  that  there  is  in  tlie  very  best  views  and 
affections  of  our  renewed  nature;  partly  also  from  the 
necessary  imperfection  of  all  human  language  as  a  vehi- 
cle for  expressing  the  subtle  spiritual  feelings  of  the  heart. 
In  these  circumstances,  how  can  it  be  but  tliat  much  un- 
certainty should  surround  all  our  spiritual  exercises,  and 
that  in  our  nearest  approaches  and  in  the  freest  outpour- 
ings of  our  hearts  to  our  Father  in  heaven,  doubts  should 
spring  up  within  us  whether  our  frame  of  mind  in  such 
exercises  is  altogether  befitting  and  well  pleasing  to 
God?  Nor  do  these  anxieties  subside,  but  rather  deepen, 
with  the  depth  and  ripeness  of  our  spiritual  experience. 
But  tlie  Spirit  Itself— rather,  'Himself.'  (See  end  of  v. 
27) — maUetll  intercession  foms-with  groanlngs-»vUicH 
cannot  be  uttered  (i.  c.,  which  cannot  be  expressed  in 
articulate  language) — Sublime  and  affecting  ideas,  for 
which  we  are  indebted  to  this  passage  alone!  q.  d.,  'As 
we  struggle  to  express  in  articulate  language  the  desires 
of  our  hearts,  and  find  that  our  deepest  emotions  are  the 
most  inexpressible,  we  "groan"  under  this  felt  inability. 
But  not  in  vain  are  these  groanings.  For  "tlie  Spirit 
Himself"  Is  in  them,  giving  to  the  emotions  wliich  Him- 
self has  kindled  the  only  language  of  whicli  they  are 
capable  ;  so  that  though  on  our  part  thej'  are  the  fruit  of 
impotence  to  utter  wliat  we  feel,  they  are  at  the  same 
time  the  intercession  of  the  Spirit  Himself  in  our  behalf.' 
And  (rather,  'But,'  inarticulate  thougli  these  groanings 
be)  lie  tliat  searcIietU  tlxe  hearts  knowctli  what  is  tlie 
mind  of  tlxe  Spirit,  hecause  lie  (tlie  Spirit)  maketU  in- 
tercession for  the  saints  according  to  [the  will  of] 
God— As  the  Searcher  of  hearts.  He  watches  tlie  surging 
emotions  of  them  In  prayer,  and  knows  perfectly  what 
the  Spirit  means  by  the  groanings  which  He  draws  forth 
within  us,  because  that  blessed  Intercessor  pleads  by 
them  only  for  what  God  Himself  designs  to  bestow. 
JVote  (1.)  Are  believers  "led  by  the  Spirit  of  God"  (v.  14)? 
How  careful  then  should  they  be  not  to  "grieve  the  Holy 
Spirit  of  God"  (Ephesians  4. 30)!  Cf.  Psalm  32.8,  9:  "I 
will  .  .  .  (/wide  thee  with  mine  eye.  Be  not  (then)  as  the 
horse,  or  as  the  mule,''  &c.  (2.)  "The  spirit  of  bondage," 
to  wliich  many  Protestants  are  "all  their  lifetime  sub- 
ject," and  the  '  doubtsome  faitli'  which  the  Popish 
Church  systematically  inculcates,  are  both  rebuked  hei'e, 
being  in  direct  and  painful  contrast  to  that  "spirit  of 
adoption,"  and  that  witness  of  tlie  Spirit,  along  with  our 
own  spirit,  to  the  fact  of  our  sonsliip.  whicli  it  is  here 
said  the  children  of  God,  as  such,  enjoy  (v.  15,  16).  (3.) 
As  suffering  with  Christ  is  the  ordained  preparation  for 
participating  in  this  glory,  so  the  insignificance  of  the 
one  as  compared  witli  the  other  cannot  fail  to  lighten 
the  sense  of  It,  however  bitter  and  protracted  (v.  17, 18). 
(4.)  It  cannot  but  swell  the  heart  of  every  intelligent 
Christian  to  think  that  if  external  nature  has  been 
mysteriously  affected  for  evil  by  the  fall  of  man,  it  only 
awaits  his  completed  recovery,  at  the  resurrection,  to 
experience  a  corresponding  emancipation  from  its 
blighted  condition  Into  undecaying  life  and  unfading 
oeauty  (v.  19-23).  (5.)  It  is  not  when  believers,  Ihrougli 
sinful  "quenching  of  the  Spirit,"  have  the  fewest  and 
faintestglimpses  of  heaven,  that  they  sigh  most  fervently 
to  be  there  ;  but,  on  the  contrary,  wiien  tlirough  the  uii- 
ob.structed  working  of  the  Spirit  in  their  hearts,  "  the  flrst- 
truits"  of  tlie  glory  to  be  revealed  are  most  largely  and 
242 


frequently  tasted,  then,  and  just  for  that  reason.  Is  it  that 
they  "groan  within  themselves"  for  full  redemption  (v. 
23).  For  thus  they  reason:  If  sucli  be  the  drops,  what 
will  the  ocean  be?  If  thus  "to  see  through  a  glass 
darkly  "  be  so  very  sweet,  what  will  it  be  to  "see  face  to 
face?"  If  when  "my  Beloved  stands  behind  our  wall, 
looking  forth  at  the  windows,  showing  Himself  through 
the  lattice"  (Canticles  2.  9)— that  thin  veil  which  parts 
the  seen  from  the  unseen— if  He  is  even  thus  to  me  "  P'alrer 
than  the  children  of  men,"  what  shall  He  be  when  He 
stands  confessed  before  my  undazzled  vision,  the  Only- 
begotten  of  the  Father  in  ray  own  nature,  and  I  shall 
be  like  Him,  for  I  shall  see  Him  as  He  is?  (6.)  "Tlie  pa- 
tience of  hope"  (1  Thessalonians  1.  3)  is  the  fitting  atti- 
tude for  those  who  with  the  joyful  consciousness  that 
they  are  already  "  saved  "  (2  Timothy  1.  9;  Titus  3.  5),  have 
yet  the  painful  consciousness  that  they  are  saved  but  in 
part:  or,  "  thatbeing  justified  by  his  grace,  they  are  made 
(in  the  present  state)  heirs  according  to  the  hope  (only) 
of  eternal  life,"  Titus  3.  7  (v.  24,  25).  (7.)  As  prayer  is  the 
breath  of  the  spiritual  life,  and  the  believer's  only  effectual 
relief  under  the  "infirmity"  wliich  attaches  to  his  whole 
condition  here  below,  how  cheering  is  it  to  be  assured 
that  the  blessed  Spirit,  cognizant  of  it  all,  comes  In  aid 
of  it  all;  and  in  particular,  that  when  believers,  unable 
to  articulate  their  case  before  God,  can  at  times  do  noth- 
ing but  lie  "  groaning  "  before  tlie  Lord,  these  Inarticulate 
groanings  are  tlie  Spirits  own  vehicle  for  conveying  into 
"  the  ears  of  the  Lord  of  Sabaoth  "  their  whole  case;  and 
come  up  before  the  Hearer  of  prayer  as  the  Spirit's  own 
intercession  in  their  behalf,  and  that  they  are  recognized 
by  Him  that  sitteth  on  the  Throne,  as  embodying  only 
what  His  own  "will"  determined  before  to  bestow  upon 
them  {v.  26,  27)1  (8.)  What  a  view  do  these  two  verses  {v. 
26,  27)  give  of  the  relations  subsisting  between  the  Divine 
Persons  in  the  economy  of  redemption,  and  the  hai- 
niony  of  their  respective  operations  in  the  case  of  eacn 
of  the  redeemed ! 

Thikd  :  Triumphant  Summary  of  the  whole  Argument  (v. 
28-39).  38.  And— or,  'Moreover,'  or  'Now;'  noting  a 
ti'ansition  to  a  n&vf  particular,  we  know,  &c. — The  order 
in  the  original  is  more  striking:  "  We  know  that  to  then\ 
that  love  God  (cf.  1  Corinthians  2.9;  Ephesians  6.24; 
James  1. 12;  2. 5)  all  things  work  together  for  good  [even]  to 
them  who  are  the  called  (rather,  '  who  are  called ')  accord- 
ing to  his  (eternal)  purpose."  Glorious  assurance!  And 
this,  it  seems,  was  a  "household  word,"  a  "known"  thing, 
among  believers.  This  working  of  all  things  for  good  is 
done  quite  naturally  to  "them  that  love  God;"  because 
sucli  souls,  persuaded  that  He  who  gave  Plis  own  Son  for 
them  cannot  but  mean  them  well  in  all  His  procedure, 
learn  thus  to  take  in  good  part  whatever  He  sends  them, 
however  trying  to  flesh  .and  blood :  and  to  them  who  are 
the  called,  according  to  "  His  purpose,"  all  things  do  in  the 
same  intelligible  way  "work  together  for  good ;"  for, 
even  when  "He  hath  His  way  in  the  whirlwind,"  they 
see  "  His  chariot  paved  with  love  "  (Canticles  3.  10).  And 
knowing  that  it  is  in  pursuance  of  an  eternal  "purpose" 
of  love  that  they  have  been  "called  into  the  fellowship  of 
His  Son  Jesus  Christ"  (1  Corinthians  1.  9),  they  naturally 
say  witliin  themselves,  'It  cannot  be  that  He  "of  Whom, 
and  through  Whom,  and  to  Whom  are  all  things,"  should 
suffer  that  purpose  to  be  thwarted  by  anything  really  ad- 
verse to  us,  or  that  He  should  not  make  all  things,  dark 
as  well  as  light,  crooked  as  well  as  straight,  to  co-operate 
to  the  furtherance  and  final  completion  of  His  high  de- 
sign.' 39.  For  (as  touching  this  "calling  according  to 
his  purpose  ")  whom  he  did  foreknow  he  also  did  pre- 
destinate (foreordain) — In  what  sense  are  we  to  take  tlie 
woi'd  "  foreknow  "  here  ?  '  Those  who  He  foreknew  would 
repent  and  believe,'  say  Pelagians  of  every  age  and  every 
hue.  But  this  is  to  thrust  into  the  text  what  is  contrary 
to  the  whole  spirit,  and  even  letter,  of  the  apostle's  teach- 
ing (see  ch.  9. 11 ;  2  Timothy  1.  9).  In  ch.  11.  2,  and  Psalm 
1. 6,  God's  "  knowledge  "  of  His  people  cannot  be  restricted 
to  a  mere  foresight  of  future  events,  or  acquaintance  witli 
what  is  passing  here  below.  Does  "whom  He  did  fore- 
know," then,  mean  'whom  He  foreordained?'    Scarcely, 


The  Callinq  of  the  Predeslinoted. 


ROMANS  Vlir. 


C}irld''is  Tnlcrccssion  for  %n. 


because  both  'foreknowledge'  and  '  foreordination'  are 
here  mentioned,  «xnd  the  one  as  tlie  cauae  of  the  other.  It 
is  difflcult  indeed  for  our  limited  minds  to  distinguish 
them  as  states  of  the  Divine  Mind  towards  men;  espe- 
cially since  in  Acts  2.  2.3  "  tlie  counsel "  is  put  before  "  the 
foreknowledge  of  God,"  while  in  1  Peter  1.2  "election" 
Is  said  to  be  "  according  to  the  foreknowledge  of  God."  But 
probably  God's  foreknowledge  of  His  own  people  means 
His  peculiar,  graciotis,  complacency  in  them,  while  His 
"predestinating"  or  "foreordaining"  them  signifies  His 
fixed  purpose,  flowing  from  this,  to  "save  them  and  call 
them  with  an  holy  calling"  (2  Timothy  1.  9).  to  be  con- 
formed to  tlie  Iningc  of  Ills  Son— t.  e.,  to  be  His  sons  after 
the  pattern,  model,  or  image  of  Ills  Sonship  in  our  na- 
ture. tUat  he  might  he  the  first-hon»  among  many 
hrethren— " The  First-born,"  the  Son  by  nature;  His 
"  many  brethren,"  sons  by  adoption :  He,  in  the  Humanity 
of  the  Only-begotten  of  the  Father,  bearing  our  sins  on 
the  accursed  tree;  they  in  tliat  of  mere  men  ready  to 
perish  by  reason  of  sin,  but  redeemed  by  His  blood  from 
condemnation  and  wrath,  and  transformed  into  His  like- 
ness: He  "the  First-born  from  the  dead;"  thejr  "that 
sleep  in  Jesus,"  to  be  in  due  time  "brought  with  Him:'' 
"The  First-born,"  now"  crowned  with  glory  and  honour;" 
His  "  many  bretliren,"  "  v/lien  He  shall  appear,  to  be  like 
Him,  for  they  shall  see  Him  as  He  is."  30.  Moreover — 
And,'  or  'Now;'  explanatory  of  the  foregoing  verse — 
.  d., '  In  "  predestinating  us  to  be  con  formed  to  the  image 
of  His  Son"  in  final  glory.  He  settled  all  the  successive 
steps  of  it.  Thus" — Whom  he  <Jid  predestiuatc,  theni  he 
also  called— The  word  "called"  (as  Hodge  and  others 
truly  observe)  is  never  in  the  Epistles  of  the  New  Testa- 
ment applied  to  those  who  have  only  the  outward  invita- 
tion of  the  Gospel  (as  in  Jlatthew  20.  IC;  22.  14).  It  always 
means  *  internally,  cffectuaUij,  savingly  called.''  It  denotes 
the  first  great  step  in  personal  salvation,  and  answers  to 
"conversion."  Only  the  word  conversion  expresses  the 
change  of  character  which  then  takes  place,  whereas  this 
"calling"  expresses  the  Divine  authorship  of  the  cliange, 
and  the  sovereign  power  bj'  which  we  are  summoned,  Mat- 
thew-like, Zaccheus-like,  out  of  our  old,  wretched,  perish- 
ing condition,  into  a  new,  safe,  blessed  lite,  and  whom  he 
(tlius)  called,  tlieni  lie  also  justiificd  (bi^ought  into  the 
definite  state  of  reconciliation  already  so  fully*described), 
and  whomlie  justified,  themhe  also  glorified — (brought 
to  final  glors',  v.  17,  18).  Noljle  climax,  and  so  rhythmi- 
cally expressed  !  And  all  this  is  viewed  as  past;  because, 
starting  from  the  past  decree  of  "predestination  to  be  con- 
formed to  the  image  of  God's  Son"  orwliich  the  other  steps 
are  but  the  successive  uufoldings— all  is  beheld  as  one  en- 
tire, eternally  completed  salvation.  31.  IVhat  shall  we 
then  gay  to  these  things  ■:—(2'.  d.,  '  AVe  can  no  farther  go, 
think,  wis!).'  [Bengei^.J  This  M'hole  passage,  to  v.  31,  and 
even  to  the  end  of  the  chapter,  strikes  all  thoughtful 
Interpreters  and  readers,  as  transcending  almost  every 
thing  in  language,  while  Olshausen  notices  the  '  profound 
and  colossal'  character  of  the  thouglit.  If  God  [be]  for 
■ns,  who  [can  be]  against  us  t  If  God  be  resolved  and  en- 
gaged to  bring  us  through,  all  our  enemies  must  be  Jlis ; 
and  "Who  would  set  the  briers  and  thorns  agaihst  Him 
in  battle?  He  would  go  through  them.  He  would  burn 
them  together"  (Isaiah  27.  4).  Wiiat  strong  consolation  is 
here!  Nay,  but  the  great  Pledge  of  all  has  already  been 
given;  for,  33.  lie— rather, '  He  surely.'  (It  is  a  pity  to 
lose  the  emphatic  particle  of  the  original.)  that  spared 
not— 'withheld  not,'  'kept  not  back.'  This  expressive 
phrase,  as  well  as  the  whole  thought,  is  suggested  by 
Genesis  22. 12,  where  Jehovah's  touching  commendation 
of  Abraham's  conduct  regarding  his  son  Isaac  seems  de- 
signed to  furnish  something  like  a  glimpse  into  the  spirit 
of  His  own  act  in  surrendering  His  own  Son.  "Take  now 
(r.ald  the  Lord  to  Abraham)  thy  son,  thine  only,  whom  tJiaio 
Ivvest,  and  .  .  ,  ofl"cr  him  for  a  burnt  offering"  (Genesis  22. 
2);  and  only  when  Abraham  had  all  but  performed  that 
loftiest  act  of  self-sacrifice,  the  Lord  interposed,  saying, 
"Now  I  know  that  thou  fearest  God,  seeing  thou  hast 

SOT  WITHHELD  THY  SON,  THINE  ONLY  SON,  from  me."     In 

the  light  Of  this  Incident,  then,  and  of  this  language,  our 


apostle  can  mean  to  convey  nothing  less  than  tins,  that 
in  "not  sparing  His  own  Son,  but  delivering  Him  up,"  or 
surrendering  Him,  God  exercised,  in  Ills  Paternal  cha- 
racter, a  mysterious  act  of  Self-sacrifice,  which,  though  in- 
volving none  of  the  pam  and  none  of  the  ioss  which  are 
inseparable  from  the  very  idea  of  self-sacriflce  on  our 
part,  was  not  less  real,  but,  on  the  contrary,  as  far  trans- 
cended any  such  acts  of  ours  as  His  nature  is  above  the 
creature's.  But  this  is  inconceivable  If  Christ  be  not 
God's  "own  (or  proper)  Son,"  partaker  of  His  very 
nature,  as  really  as  Isaac  was  of  his  father  Abraham's. 
In  that  sense,  certainly,  the  Jews  charged  our  Lord  with 
making  Himself  "equal  with  God"  (see  on  John  5.  18), 
which  he  in  reply  forthwith  pi-oceeded,not  to  disown,  but 
to  illustrate  and  confirm.  Understand  Christ's  Sonship 
thus,  and  the  language  of  Scripture  regarding  It  Is  intel- 
ligible and  harmonious;  but  take  it  to  be  an  artificial  rela- 
tionship, ascribed  to  Him  in  virtue  either  of  His  miracu- 
lous birth,  or  His  resurrection  from  the  dead,  or  the  gran- 
deur of  His  works,  or  all  of  these  together — and  the 
passages  which  speak  of  it  neither  explain  of  themselves 
nor  harmonize  with  each  other,  delivered  him  up — not 
to  death  merely  (as  many  take  it),  for  that  is  too  narrow 
an  Idea  here,  but  'surrendered  Him'  in  the  most  compre- 
hensive sense ;  cf.  John  3. 16,  "  God  so  loved  the  world 
that  He  gave  His  only-begotten  Son."  for  us  all — i.  e., 
for  all  believers  alike;  as  nearly  every  good  interpreter 
admits  must  be  the  meaning  here,  liow  shall  he  not — 
how  can  Vt'e  conceive  that  He  should  not.  with  him  also 
— rather,  'also  with  Him.'  (The  word  "also"  Is  often  so 
placed  In  our  version  as  to  obscure  the  sense;  see  on  He- 
brews 12.1.)  freely  give  ns  all  things  T— all  other  gifts 
being  not  only  immeasurably  less  than  this  Gift  of  gifts, 
but  virtually  included  in  it.  33,  Si.  "Who  shall  lay  any- 
thing to  tlie  charge  of  (or, 'bring  any  charge  against") 
God's  elect  T— the  first  place  in  this  Epistle  where  believ- 
ers are  styled  "  the  elect.'"  In  what  sense  this  l.s  meant 
win  appear  In  next  chapter,  yea  rather,  *hat  is  risen 
again— to  make  good  the  purposes  of  His  death.  Here, 
as  in  some  other  cases,  the  apostle  delightfully  corrects 
himself  (see  Galatiansl.  9;  and  on  cli.  1. 12);  not  meaning 
that  tlie  resurrection  of  Christ  was  of  more  saving  value 
than  His  death,  but  that  having  "put  away  sin  by  the 
sacrifice  of  Himself  "—whicli  though  precious  to  us  was 
to  Him  of  unmingled  bitterness— it  was  incomparably 
more  delightful  to  think  that  He  was  again  alive,  and 
living  to  see  to  the  efficacy  of  His  death  in  our  behalf. 
■who  is  even  ('  also')  at  the  right  hand  of  God — The  right 
hand  of  the  king  was  anciently  the  seat  of  honour  (cf.  1 
Samuel  20.  2,5;  1  Kings  2.  19;  Psalm  -13.  9),  and  denoted  par- 
ticipation in  the  royal  power  and  glory  (Matthew  20.  21), 
Tlie  classical  writings  contain  similar  allusions.  Accord- 
ingly Christ's  sitting  at  the  right  hand  of  God— predicted 
in  Psalm  110.  1,  and  historically  referred  to  in  Mark  16. 19; 
Acts  2.  33;  7.  5(5;  Epheslans  1.  20;  Colossians  3.  1 ;  1  Peter  3. 
22;  Revelation  3.  21— signifies  the  glory  of  the  exalted  Son. 
of  man,  and  the  j^ower  in  the  government  of  the  world  lu 
which  He  participates.  Hence  it  is  called  "sitting  on  tho 
right  hand  of  Power"  (Matthew  26.  Cl),  and  "  sitting  on  tho 
right  hand  of  the  Majesty  on  high"  (Hebrews  1.  3).  [Puil- 
IPPI.]  who  also  maketh  inlercesslon  for  us — using  all 
His  boundless  interest  with  God  in  our  behalf.  This  Is  tho 
top  of  tlie  climax.  'His  Session  at  God's  right  hand  de- 
notes JJ.is2wwer  to  save  us;  His  Intercession,  His  will  to  do 
it.'  [Bengel.]  But  how  are  we  to  conceive  of  this  Inter- 
cession? Not  certainly  as  of  one  pleading  'on  bended 
knees  and  with  outstretched  arms,'  to  use  the  expressive 
language  of  Calvin.  But  j'ct,  neither  Is  it  merely  a 
figurative  intimation  that  the  power  of  Christ's  redemp- 
tion Is  continually  operative  [Tholttck],  or  merely  to 
show  the  fervour  and  vehemence  of  His  love  for  us. 
[Chrysostom.]  It  cannot  betaken  to  mean  less  than  this, 
that  the  glorified  Redeemer,  conscious  of  His  claims, 
expressly  signifies  Ili.t  will  that  the  efllcacy  of  His  death 
should  be  made  good  to  the  vittermost,  and  signifies  It  in 
some  such  royal  style  as  we  find  Him  employing  In  that 
wonderful  Intercessory  Prayer  which  He  spoke  as  from 
within  the  veil  (see  on  John  17. 11, 12) :  "  Father,  I  "will  that 

243 


ii^oihing  can  Sever  us  from  the  Love  of  Christ.  KOMANS   IX. 


Paul's  Sorrow  for  his  Brethren  the  Jews. 


tliey  also  -wliom  thou  hast  given  me  be  with  me  where  I 
am"  (see  on  Johu  17.  24).  But  in  what  form  tliis  will  is  ex- 
pressed is  as  undiscoverable  as  it  is  unimportant.    35, 

36.  Wlio  shall  separate  us  from  tlie  love  of  Clirist  T 
Tliis  does  not  mean  '  our  love  to  Christ,'  as  if,  Who  shall 
Jiinder  us  from  loving  Christ?  but  'Christ's  love  to  us,'  as 
is  clear  from  the  closing  words  of  the  chapter,  which  refer 
1o  the  same  subject.  Nor  would  tlie  other  sense  harmo- 
nize with  the  scope  of  the  chapter,  which  is  to  exhibit  the 
ampleground  of  the  believer's  confidence  in  Christ.  'It  is 
no  ground  of  confidence  to  assert,  or  even  to  feel,  that  we 
will  never  forsake  Christ;  but  it  is  the  strongest  ground 
of  assurance  to  be  convinced  that  His  love  will  never 
tliange.'  [Hodge.]  sliall  tribulation  .  .  .  q.  d.,  'None 
of  tliese,  nor  all  together,  how  terrible  soever  to  the  fiesli, 
are  tokens  of  God's  wrath,  or  the  least  ground  for  doubt 
of  His  love.'  From  whom  could  such  a  question  come 
l>etter  than  from  one  who  had  himself  for  Christ's  sake 
tndured  soraucli?  (See  2  Corinthians  11.11-33;  1  Corin- 
thians 4.  10-13.)  The  apostle  says  not  (remarks  Calvin 
nobly)  'What,'  but  "  Wlio,"  just  as  if  all  creatures  and  all 
afflictions  were  so  many  gladiators  taking  arms  against 
the  Christians.  [Tholuck.]  As  It  Is  -written,  For  tUy 
sake,  &c. — Psalm  44.  22— quoted  as  descriptive  of  what 
God's  faithful  people  may  expect  from  their  enemies  at 
<tny  period  "When  their  hatred  of  righteousness  is  roused, 
and  there  is  nothing  to  restrain  it  (see  Galatians  4.  29). 

37.  Nay,  in  all  tliese  tilings  we  are  more  tlian  con- 
liucrors,  through  him  that  loved  us — not '  We  are  so 
Jar  fi'om  being  conquered  by  tliem,  that  they  do  us  much 
good' [HoDGEJ;  for  though  this  be  true,  the  word  means 
simply,  'We  are  pre-eminently  conquerors.'  See  on  ch. 
5.  20.  And  so  far  are  they  from  "separating  us  from 
Clirist's  love,"  that  it  is  just  "  througli  Him.  tliat  loved 
us"  tliat  we  are  victorious  over  tliem.  38,  39.  Fori  am 
persuaded,  tliat  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  j)OM'ers — whether  good  or  bad. 
Eutas  tlie  bad  are  not  called  "angels,'"  or  "principalities," 
or  "  powers,"  save  witli  some  addition  to  show  that  such 
are  meant  (Matthew  25.  41 ;  Colossians  2. 15;  Epliesians  6. 
12;  2  Peter  2.  4— except  perhaps  1  Corintliians  6.  3),  prob- 
ably the  good  are  meant  here,  but  merely  as  tlie  same 
apostle  supposes  an  angel  from  heaven  to  preach  a  false 
gospel.  (So  the  best  interpreters.)  nor  tilings  present, 
nor  tilings  to  come— no  condition  of  the  present  life  and 
none  of  the  unknown  possibilities  of  the  life  to  come. 
nor  any  other  creature  (rather,  'created  tiling'- any 
other  tiling  in  the  whole  created  universe  of  God)  shall 
be  aljle  to  separate  us,  etc.— 'All  the  terms  here  are  to  be 
taken  in  tlieir  most  general  sense,  and  need  no  closer  defi- 
nition. The  indefinite  expressions  are  meant  to  denote 
all  tliat  can  be  tliougbt  of,  and  are  only  a  rlietorical  para- 
phrase of  the  conception  of  allness.'  [Olshausen.]  from 
the  love  of  God,  tvhich  is  In  Christ  Jesus  our  Lord — 
Thus  does  this  wonderful  chapter,  witli  which  the  argu- 
ment of  the  Epistle  properly  closes,  leave  us  wlio  are 
"justified  by  faith"  in  tlie  arms  of  everlasting  Love, 
whence  no  hostile  power  or  conceivable  event  can  ever 
tear  us.  "Behold  what  manner  of  love  is  this?"  And 
"what  manner  of  persons  ought  we  to  be,"  who  are  thus 
"blessed  witli  all  spiritual  blessings  in  Clirist?" — Kale 
(1.)  There  is  a  glorious  consistency  between  tlie  eternal 
))urposes  of  God  and  the  free  agency  of  men,  though  the 
link  of  connection  is  beyond  human,  perhaps  created, 
apprehension  (v.  28).  (2.)  How  ennobling  is  the  thought 
that  the  complicated  movements  of  the  Divine  govern- 
ment of  the  world  are  all  arranged  in  expressed  further- 
ance of  the  "good"  of  God's  chosen  (v.  28)!  (3.)  To  what- 
e%'er  conformity  to  the  Son  of  God  in  dignity  and  glory, 
believers  are  or  shall  hereafter  be  raised,  it  will  be  the 
joy  of  every  pne  of  them,  as  it  is  most  fitting,  "  that  in  all 
tilings  He  should  have  the  pre-eminence"  (Colossians  1. 
IS)  (v.  29).  (4.)  'As  there  is  a  beautiful  harmony  and  neces- 
sary connection  between  the  several  doctrines  of  grace, 
so  must  there  be  a  like  harmony  in  the  character  of  the 
Christian.  He  cannot  experience  the  joy  and  confidence 
flowing  from  his  election  without  the  humility  which  the 
consideration  of  its  being  gratuitous  must  produce ;  uor 

244 


can  he  have  the  peace  of  one  who  is  justified  without  the 
holiness  of  one  who  is  saved'  (v.  29,  30).  [Hodge.J  (5.) 
However  difficult  it  may  be  for  finite  minds  to  compre- 
hend the  emotions  of  the  Divine  mind,  let  us  never  for  a 
moment  doubt  that  in  "not  sparing  His  own  Son,  but 
delivering  Him  up  for  us  all,"  God  made  a  real  sacrifice 
of  all  that  was  dearest  to  his  heart,  and  that  in  so  doing 
He  meant  for  ever  to  assure  His  people  that  all  other 
things  which  they  need— inasmuch  as  they  are  nothing 
to  this  stupendous  gift,  and  indeed  but  the  necessary  se- 
quel of  it — will  in  due  time  be  forthcoming  {v.  32).  (6.)  In 
return  for  sucli  a  sacrifice  on  God's  part,  what  can  be 
considered  too  great  on  ours?  (7.)  If  there  could  be  any 
doubt  as  to  the  meaning  of  the  all-important  word  "  Jus- 
tification" in  this  Epistle — whether,  as  the  Church  of 
Rome  teaches,  and  many  others  affirm,  it  means  infusing 
righteousness  into  tlie  unholy,  so  as  to  make  them  right- 
eous,' or,  according  to  Protestant  teaching,  '  absolving,  ac-_ 
quitting,  or  pronouncing  righteous  the  guilty :'  v.  33  ought 
to  set  such  doubt  entirely  at  rest.  For  the  apostle's  ques- 
tion in  this  verse  is,  "  Who  shall  bring  a  charge  against 
God's  elect?" — in  otlier  words,  '  Who  shall  pronounce'  or 
''hold  them  guilty?'  seeing  that  "God  justifies"  them: 
showing  beyond  all  doubt,  that  to  "justify"  was  intended 
to  express  precisely  the  opposite  of  'holding  guilty ;'  and 
consequently  (as  Calvin  triumphantly  argues)  that  it 
means '  to  absolve  from  the  charge  of  guilt.'  (8.)  If  there  could 
be  any  reasonable  doubt  in  what  light  the  death  of  Christ 
is  to  be  regarded  in  this  Epistle,  v.  34  ought  to  set  that 
doubt  entirely  at  rest.  For  there  the  apostle's  question 
is,  Who  shall  "condemti"  God's  elect,  since  "  Christ  died" 
for  them ;  showing  beyond  all  doubt  (as  Philippi  justly 
argues)  that  it  was  the  expiatory  character  of  that  death 
which  the  apostle  had  in  view.  (9.)  What  an  affecting 
view  of  the  love  of  Christ  does  it  give  us  to  learn,  that  His 
greatest  nearness  to  God  and  most  powerful  interest  with 
Him— as  "seated  on  His  right  hand"— is  employed  in  be- 
half of  His  people  here  below  {v.  34)!  (10.)  'The  whole 
universe,  witli  all  that  it  contains,  so  far  as  it  is  good,  is 
the  friend  and  ally  of  the  Christian  ;  and,  so  far  as  it  is 
evil,  is  more  than  a  conquered  foe' (y.  35-39).  [Hodge.]  (11.) 
Are  we  who  "  have  tasted  that  the  Lord  is  gracious,"  both 
"kept  by  the  power  of  God  through  faith  unto  salvation" 
(1  Peter  1.  5),  and  embraced  in  the  arms  of  Invincible 
Love  f  Then  surely,  while  "  building  ourselves  up  on  our 
most  holy  faith,"  and  "  praying  in  the  Holy  Ghost,"  only 
the  more  should  we  feel  constrained  to  "  keep  ourselves  in 
the  love  of  God,  looking  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life"  (Jude  20,  21). 

CHAPTEE  IX. 

Ver.  1-33.  The  Bearing  of  the  Foregoing  Truths 
UPON  THE  Condition  and  Destiny  of  the  Chosen  Peo- 
ple—Election— The  Calling  of  the  Gentiles.  Too 
well  aware  tliat  he  was  regarded  as  a  traitor  to  the  dear- 
est interests  of  his  people  (Acts  21.  33;  22.  22;  25.  24),  the 
apostle  opens  this  division  of  his  subject  by  giving  vent 
to  his  real  feelings  with  extraordinary  vehemence  of 
protestation.  1,  a.  I  say  the  trutli  in  Christ — as  if 
steeped  in  the  spirit  of  Him  who  wept  over  impenitent 
and  doomed  Jerusalem  (cf.  ch.  1.  9;  2  Corinthians  12. 19; 
Philippians  1. 8).  \ny  conscience  bearing  me  tvitness  lu 
the  Holy  Ghost— 5.  d., '  niy  conscience  as  quickened,  illu- 
minated, and  even  now  under  the  direct  operation  of  the 
Holy  Ghost.'  That  I  have,  itc— 'That  I  have  great  grief 
(or  'sorrow')  and  unceasing  anguish  in  ray  lieart' — the 
bitter  hostility  of  liis  nation  to  the  glorious  Gospel,  and 
Mie  awful  consequences  of  their  unbelief,  weighing  heav- 
ily and  incessantly  upon  his  spirit.  3.  For  1  could  wish 
that  myself  were  accui*sed  from  Christ  for  ('in  behalf 
of)  my  brethren,  my  kinsmen  according  to  the  flesh- 
In  proportion  as  lie  felt  himself  severed  from  his  nation, 
he  seems  to  have  realized  all  the  more  vividly  their  natu- 
ral relationship.  To  explain  away  the  wish  here  ex- 
pressed, as  too  strong  for  any  Christian  to  utter  or  con- 
ceive, some  have  rendered  the  opening  words,  'I  did 
wish,'  referring  it  to  his  former  unenlightened  state;  a 


All  the  Seed  of  Abi-aham 


EOMANS  IX. 


noi  the  Children  of  the  Promise. 


(sense  of  the  words  too  tame  to  be  endured :  others  unwar- 
.•iintably  soften  the  sense  of  the  word  "accursed."  But 
our  version  glv^s  the  true  Import  of  the  original ;  and  if 
it  be  understood  as  tlie  language  ratlier  of '  strong  and  in- 
distinct emotions  than  of  definite  ideas'  [Hodge],  express- 
ing passionately  how  he  felt  his  wlaole  being  swallowed 
up  in  the  salvation  of  his  people,  the  difficulty  will  van- 
tsli,  and  we  shall  be  reminded  of  the  similar  idea  so  nobly 
expressed  by  Moses,  Exodus  32.  32.  4.  Wlio  are  Israel- 
ites—See ch.  11.1;  2  Corinthians  11.  22;  Philippians  3.5. 
to  -ivliom  pertaluetli  ('  whose  is')  tlie  adoptloii^It  is  true 
that,  compared  witli  the  new  economy,  the  old  was  a  state 
of  minority  and  pupilage,  and  so  far  that  of  a  bond-ser- 
vant (Galatiaus  4. 1-3) ;  yet,  compared  witli  the  state  of  the 
surrounding  heathen,  the  choice  of  Abraham  and  liis  seed 
was  a  real  separation  of  them  to  be  a  Family  of  God  (Exo- 
dus 4.  22;  Deuteronomy  32.  G;  Isaiah  1.2;  Jeremiah  31.9; 
Hosea  11.1;  Malachi  1.6).  and  the  glory —  that  "glory 
of  the  Lord,"  or  'visible  tokeii  of  the  Divine  presence  in 
the  midst  of  them,'  which  rested  on  the  ark  and  filled 
the  tabernacle  during  all  their  wanderings  iu  tlie  wilder- 
ness; whlcli  in  Jerusalem  continued  to  be  seen  in  the 
tabernacle  and  temple,  and  only  disappeared  when,  at 
the  Captivity,  the  temple  was  demolisiied,  and  tlie  sun 
of  the  ancient  economy  began  to  go  down.  This  was 
what  the  Jews  called  the  "  iShekinah."  and  the  cove- 
nants—"the  covenants  of  promise"  to  which  the  Gentiles 
before  Christ  were  "strangers"  (Ephesians  2.  12);  mean- 
ing tlie  one  couenaui  witli  Abraham  in  its  successive  re- 
newals (see  Galatians  3.  16,  17).  and  tlie  giving  of  the 
la'^v — ffom  Mount  Sinai,  and  the  possession  of  it  there- 
after, which  the  Jews  justly  deemed  their  peculiar 
honour  (Deuteronomy  26. 18, 19;  Psalm  147. 19, 20;  ch.  2.'  17). 
and  the  service  [of  God]— or,  of  the  sanctuary;  meaning 
the  whole  divinely-instituted  religious  service,  in  tlie  cel- 
ebration of  which  they  were  brought  so  iiigli  unto  God. 
and  the  promises— tlie  great  Abraliamic  promises,  suc- 
cessively unfolded,  and  which  had  their  fulfilment  only 
in  Christ:  see  Hebrews  7.  6;  Galatians  3.16,21;  Acts  26.6, 
7.  5.  "Whose  are  the  fathers— here,  probably,  the  three 
great  fathers  of  the  covenant — Abraiiara,  Isaac,  and  Jacob 
— by  whom  God  condescended  to  name  Himself  (Exodus 
3.6,  13;  Luke  20.37).  and  (most  exalted  privilege  of  all, 
and  as  such,  reserved  to  the  last)  of  whom  as  concern- 
ing tlie  flesh  (see  on  ch.  1.  3)  Christ  [came]  (or, '  is  Clirist'), 
■who  is  over  all,  God — rather,  '  God  over  all.'  blessed 
for  ever.  Amen— To  get  rid  of  the  bright  testimony  here 
borne  to  the  supreme  divinity  of  Christ,  various  expe- 
dients have  been  adopted :  (1.)  To  place  a  period,  either 
after  the  words  "concerning  the  flesh  Christ  came,"  ren- 
dering the  next  clause  as  a  doxefiOgy  to  the  Fatlier — "God 
who  is  over  all  be  blessed  for  tver;"  or  after  the  word 
"all"— thus,  "Christ  came,  who  is  over  all:  God  be 
blessed,"  &c.  [Eeashus,  Locke,  Fkitzsche,  Meyer, 
JowETT,  &c.]  But  it  is  fatal  to  this  view,  as  even  &'ocinus 
admits,  that  in  other  Scripture  doxologies  the  word 
"  Blessed"  precede*  the  name  of  God  on  whom  tlie  bless- 
ing is  invoked  (thus:  "Blessed  be  God,"  Psalm  68.  35; 
"Blessed  be  the  Lord  God,  the  God  of  Israel,"  Psalm  72. 
18).  Besides,  any  such  doxology  here  would  be  '  unmean- 
ing and  frigid  in  the  extreme  ;'  tlie  sad  subject  on  which 
he  was  entering  suggesting  anything  but  a  doxology,  even 
in  connection  with  Christ's  Incarnation.  [Alfokd.]  (2.) 
To  transpose  the  words  rendered  '  wlio  is;'  In  which  case 
the  rendering  would  be, '  whose  (i.  e.,  the  fathers')  is  Christ 
according  to  the  flesh.'  [Cuellius,  Wuiston,  Taylor, 
Whitby.]  But  this  is  a  desperate  expedient,  in  the  face 
of  all  MS.  authority;  as  is  also  the  conjecture  of  Guotius 
and  others,  that  the  word  "God"  should  be  omitted  from 
the  text.  It  remains  then,  that  we  have  here  no  doxology 
at  all,  but  a  naked  statement  of  fact,  that  while  Christ  is 
"of"  the  Israelitish  nation  "  as  concerning  the  Jlcsh,"  He  is 
trt  another  respect  "  God  over  all,  blessed  for  ever."  (In 
2  Corinthians  11. 31  the  very  Greek  phrase  which  is  here 
rendered  "  who  Is,"  is  used  in  the  same  sense ;  and  cf.  ch. 
1.25,  Greek.)  In  this  view  of  the  passage,  as  a  testimony 
to  the  supreme  divinity  of  Christ,  besides  all  the  ortho- 
dox fathers,  some  of  the  ablest  modern  critics  concur. 


[Bengel,  Tholuck,  Stttart,  Olshatjsen,  Philippi,  AI/. 
FORD,  &c.]  6.  Not  as  though  the  \vord  of  God  had  taken 
none  effect — '  hath  fallen  to  the  ground,'  i.  e.,  failed :  cf. 
Luke  16. 17,  Greek,  for  they  are  not  all  Israel  which  are 

of  Israel— better,  '  for  not  all  they  which  are  of  Israel  are 
Israel.'  Here  the  apostle  enters  upon  the  profound  subject  of 
Election,  the  treatment  of  which  extends  to  the  end  of 
ch.  ll.—q.  d.,  'Think  not  that  I  mourn  over  the  total  loss 
of  Israel ;  for  that  would  involve  the  failure  of  God's  word 
to  Abraham;  but  not  all  Cliat  belong  to  the  natural  seed, 
and  go  under  the  name  of  "Israel,"  are  the  Israel  of  God's 
irrevocable  choice.'  The  difficulties  which  encompass 
this  subject  lie  not  in  the  apostle's  teaching,  which  is 
plain  enough,  but  in  the  truths  themselves,  the  evidence 
for  which,  taken  by  themselves,  is  overwhelming,  but 
whose  perfect  harmony  is  beyond  human  comprehension 
in  the  present  state.  The  great  source  of  error  here  lies 
in  hastily  inferring  [as  Tholuck  and  others],  from  the 
apostle's  taking  up,  at  the  close  of  this  chapter,  the  call- 
ing of  the  Gentiles  In  connection  with  the  rejection  of 
Israel,  and  continuing  this  subject  through  the  two  next 
chapters,  that  the  Election  treated  of  In  the  body  of  this 
chapter  Is  national,  not  personal  Election,  and  conse- 
quently is  Election  merely  to  religiotis  advantages,  not  to 
eternal  salvation.  In  tliat  case,  the  argument  of  v.  6,  with 
which  the  subject  of  Election  opens,  would  be  this :  '  The 
choice  of  Abraham  and  his  seed  has  not  failed  ;  because 
though  Israel  has  been  rejected,  the  Gentiles  have  taken 
their  place ;  and  God  has  a  right  to  choose  what  nation 
He  will  to  the  privileges  of  Ills  visible  kingdom.'  But  so 
far  from  this,  the  Gentiles  are  not  so  much  as  mentioned 
at  all  till  towards  the  close  of  the  chapter ;  and  the  argu- 
ment ol  this  verse  Is,  that '  all  Israel  is  not  rejected,  but 
only  a  pLrtlon  of  It,  the  reiqainder  being  the  "Israel" 
whom  God  has  chosen  in  the  exercise  of  His  sovereign 
right.'  And  that  this  is  a  choice  not  to  mere  external 
privileges,  but  to  eternal  salvation,  will  abundantly  ap- 
pear from  what  follows.  7-9.  Neither,  because  they  are 
tlie  seed  of  Abraham,  are  they  all  cliilflreu — q.  d.,  'Not 
in  the  line  of  mere  fleshly  descent  from  Abraham  does 
the  election  run ;  else  Islimael,  Hagar's  child,  and  even 
Keturah's  children,  would  be  Included,  which  they  were 
not.'  but  (the  true  election  are  such  of  Abraham's  seed 
as  God  unconditionally  chooses,  as  exempllfled  In  that 
promise),  In  Isaac  shall  tliy  seed  be  called— (Genesis  21. 
12.)  10-13.  And  not  only  so;  but  when  Rebecca,  &c. — 
It  might  be  thought  that  there  was  a  natural  reason  for 
preferring  the  child  of  Sarah,  as  being  Abraham's  true 
and  first  wife,  both  to  the  child  of  Hugar,  Sarah's  maid, 
and  to  the  children  of  Keturah,  his  seojud  wife.  But 
there  could  be  no  such  reason  in  the  case  of  Rebecca, 
Isaac's  only  wife;  for  the  choice  of  her  son  Jacob  was  the 
choice  of  one  of  two  sons  by  the  same  mother,  and  of  the 
j'ounger  in  preference  to  the  elder,  and  befoie  either  of 
them  was  born,  and  consequently  before  either  had  done 
good  or  evil  to  be  a  ground  of  preference:  and  all  to  show 
that  the  sole  ground  of  distinction  lay  in  the  uncondi- 
tional choice  of  God— "not  of  works,  but  of  Him  thatcall- 
eth."  14.  "What  shall  vi^e  say  tlxon  1  Is  there  uui-ight- 
eousness  witli  God  1  God  forbid — This  Is  the  flrst  of  two 
objections  to  tlie  foregoing  doctrine,  tliat  God  chooses  one 
and  rejects  another,  not  on  account  of  their  works,  but 
purely  in  the  exercise  of  His  own  good  pleasure:  'This 
doctrine  is  inconsistent  with  the  Justice  of  God.'  The  answer 
to  this  objection  extends  to  v.  19,  where  we  have  the  second 
objection.  15.  For  he  saitli  to  Moses  (Exodus  33.19),! 
-will  Iiave  mercy  on  whom  I  will  liave  ('  on  whom  I 
have')  mercy,  and  I  -ivlll  have  compassion  on  whoni  I 
ivill  have  ('  on  whom  I  have')  compassion— g.  d.,  'There 
can  be  no  unrighteousness  In  God's  choosing  whom  Ho 
will,  for  to  Moses  Ho  expressly  claims  the  right  to  do  so.' 
Yet  it  is  worthy  of  notice  that  this  is  expressed  In  the 
positive  rather  than  the  negative  form:  not,  *I  will  have 
mercy  on  none  but  whom  I  will;'  but,  'I  will  have  mercy 
on  whomsoever  I  will.'  IG.  So  then  it  is  not  of  hfm  tliat 
willetli  (hath  the  Inward  desire),  nor  of  him  that  run- 
neth (maketh  active  effort)— {ci.  1  Corinthians  9.24,26; 
Philippians  2.16;  3.14.)    Both  these  are  indispensable  to 

24d 


God  hath  Mercy  upon  whom  He  will. 


EOMANS  IX. 


JTie  Calling  of  the  Gentiles  was  Foretold. 


snl ration,  yet  salvation  is  owing  to  neither,  but  is  purely 
"of  God  that  showeth  mercy."  See  on  Pliilippians  2. 12 
13,"  Work  out  your  own  salvation  with  fear  and  trem- 
bling: for  it  is  God  \7hlch,  out  of  His  own  rjood  pleasure, 
worketh  in  yon  both  to  will  and  to  do."  17.  For  llie  Scrip- 
tures saitli  to  Pharaoli  (observe  here  the  light  in  which 
the  Scripture  is  viewed  by  the  apostle).  Even  for  tlils 
game  ('  this  very')  purpose  have  1  raised  ('raised  I')  tlice 
up,  &c.— The  apostle  had  shown  that  God  claims  the  right 
to  choose  whom  He  will:  herg  he  shows  by  an  example 
that  God  punishes  whom  He  will.  But 'God  did  not  make 
Pharaoh  wicked ;  He  only  forbore  to  make  him  good,  by 
the  exercise  of  special  and  altogether  unmerited  grace.' 
[Hodge.]  that  I  might  ('  may')  sho^v  my  potver  in  thee 
—It  was  not  that  Pharaoh  was  worse  than  others  that 
he  was  so  dealt  with,  but  'in  order  that  he  might  be- 
come a  monument  of  the  penal  Justice  of  God,  and  it 
was  with  a  view  to  this  that  God  provided  that  the  evil 
which  was  in  him  should  be  manifested  in  this  definite 
form.'  [Olshatisen.]  and  that  my  name  might  {'  may  ') 
he  declared  ('  proclaimed ')  in  aU  the  earth—'  This  is  the 
principle  on  which  all  punishment  is  inflicted,  tliat  the 
true  character  of  tlie  Divine  Lawgiver  should  be  known. 
This  is  of  all  objects,  where  God 'is  concerned,  the  high- 
est and  most  important ;  in  itself  the  most  worthy,  and  in 
its  results  the  most  beneficent.'  [Hodge.]  18.  Therefore 
hath  he— 'So  then  he  hath.'  The  result  then  is  that  He 
hath  mercy  on.  •whom  lie  Avlll  have  mercy,  and  wlioin 
hetvill  he  hardeneth— by  judicially  abandoning  them  to 
the  hardening  influence  of  sin  itself  (Psalm  81. 11, 12;  ch.  1. 
2i.  26,  28 ;  Hebrews  3. 8, 13),  and  of  the  surrounding  incen- 
tives to  it  (Matthew  21. 12;  1  Corinthians  15.38;  2Tbessa- 
lonians  2. 17).  19.  Objection  second  to  the  doctrine  of  Di- 
vine Sovereignty  ;  Thon  slialt  say  tlien  nnto  nic,  "IVJiy 
('  Why  tlaen '  is  the  true  reading)  doth  !ie  yet  find  fault  ? 
for  who  hath  resisted  ('Who  resisteth  ')  his-»villT— g.  d., 
'  This  doctrine  is  incompatible  ivith  liuman  responsibility ;'  If 
God  chooses  and  rejects,  pardons  and  punishes,  whom  He 
pleases,  why  are  those  blamod  who,  if  rejected  by  Him, 
cannot  help  sinning  and  perishing?  This  objection  shows 
finite  as  conclusively  as  the  former  the  real  nature  of  the 
doctrine  objected  to — that  it  is  Election  and  Non-election 
to  eternal  salvation  prior  to  any  difTerence  of  personal 
character;  this  is  the  only  doctrine  that  could  suggest 
the  objection  here  stated,  and  to  tliis  doctrine  the  ob- 
jection is  plausible.  What  now  is  the  apostle's  answer? 
It  is  twofold.  First:  'It  is  irreverence  and  presumption 
in  tlie  creature  to  arraign  the  Creator.'  30,  '.Jl.  IVay  hnt, 
O  man,  who  art  thon  that  repliest  against  God  1  Shall 
the  thing  formed  say  to  Iilm  that  fonned  it,  "Why  luast 
thou  made  ('didst  thou  make')  me  thus  (Isaiah  45.  9) ? 
Hath  not  the  potter  po-wer  over  the  clay,  of  the  same 
lump  to  niake  one  vessel  unto  honouz-,  and  another  to 
dishononr? — 'Tlie  objection  is  founded  on  ignorance,  or 
misapprehension  of  the  relation  between  God  and  His  sin- 
ful creatures ;  supposing  that  He  is  under  obligation  to  ex- 
tend His  grace  to  all,  whereas  He  is  under  obligation  to 
none.  •  All  are  sinners,  and  have  forfeited  every  claim  to 
His  mercy;  it  is  therefore  perfectly  competent  to  God  to 
spare  one  and  not  another,  to  make  one  vessel  to  honour 
and  another  to  dishonour.  But  it  is  to  be  borne  in  mind 
that  Paul  does  not  here  speak  of  God's  right  over  his  crea- 
tures as  creatures,  hnt  as  sinful  creatures:  as  he  himself 
clearly  intimates  in  the  next  verses.  It  is  the  cavil  of  a 
sinful  creature  against  his  Creator  that  he  is  answering, 
and  he  does  so  by  showing  that  God  is  under  no  obligation 
to  give  his  grace  to  any,  but  is  as  sovereign  as  in  fasiiion- 
iug  the  clay.'  [Hodge.]  But  Second:  'There  is  nothing 
unjust  in  such  sovereignty.'  23,  33.  "Wliat  if  God,  ivlU- 
ing'to  show  ('designing  to  manifest')  his  wrath  (His 
holy  displeasure  against  sin),  and  to  make  his  potver  (to 
punisli  it)  kno^vn,  endured  -»vlth  much  long-suffering 
the  vessels  of  wrath— i.  e.,  'destined  to  wrath;'  just  as 
"  vessels  of  mercy,"  in  the  next  verse,  mean  '  vessels  des- 
tined to  mercy;'  compare  Ephe.sians  2.8,  "children  of 
wrath.'"  fitted  for  destruction— It  is  well  remarked  by 
Stuart  that  the  'diflieulties  which  such  statements  in- 
volve nre  not  to  be  got  rid  of  by  softening  the  language  of 
246 


one  text,  while  so  many  others  meet  vis  which  are  of  thA 
same  tenor;  and  even  if  we  give  up  the  Bible  itself,  so  long 
as  we  acknowledge  an  omnipotent  and  omniscient  God  we 
cannot  abate  in  the  least  degree  from  any  of  the  difiScul- 
ties  which  such  texts  make.'  Be  it  observed,  however, 
that  if  God,  as  the  apostle  teaches,  expressly  "designed  to 
manifest  His  wratli,  and  to  make  His  power  (in  the  way 
of  wrath)  known,"  it  could  only  be  by  punisliing  some, 
while  He  pardons  others;  and  if  the  clioice  between  the 
two  classes  was  not  to  be  founded,  as  our  apostle  also 
teaclies,  on  tlieir  own  doings  but  on  God's  good  pleasure, 
the  decision  behooved  ultimately  to  i"est  with  God.  Yet, 
even  in  the  necessary  punishment  of  the  wicked,  as 
Hodge  observes,  so  far  from  proceeding  with  undue  se- 
verity, the  apostle  would  have  it  remarked  that  God  "en- 
dures with  much  long-suffering "  those  objects  of  His 
righteous  displeasure,  and  that  he  might  make  knoivik 
tlie  riclies  of  Ikls  glory  on  the  vessels  of  mercy — that 
'  glorious  exuberance  of  Divine  mercy '  which  was  mani- 
fested in  choosing  and  eternally  arranging  for  the  salva- 
tion of  sinners.  34.  even  us,  whom  he  hath  called,  &c. 
— I'ather, '  Whom  he  hath  also  called,  even  us,'  &c.,  in  not 
only  "  afore  preparing ,"  but  in  due  time  effectually  "call- 
ing us."  not  of  the  Jews,  &c.— better,  '  not  from  among 
Jews  only,  l^ut  also  from  among  Gentiles.'  Here  for  the 
first  time  in  this  chapter  the  calling  of  the  Gentiles  is  intro- 
duced ;  all  before  having  respect,  not  to  tlie  substitution 
of  the  called  Gentiles  for  the  rejected  Jews,  but  to  the 
choice  of  one  portion  and  the  rejection  of  another  of  tlie 
same  Israel.  Had  Israel's  rejection  been  total,  God's 
promise  to  Abraham  would  not  have  been  fulfilled  by  the 
substitution  of  the  Gentiles  in  their  room ;  but  Israel's  re- 
jection being  only  partial,  tlie  preservation  of  a  "rem- 
nant," in  whicli  the  promise  was  made  good,  was  but "  ac- 
cording to  tlie  election  of  grace."  And  now,  for  the  first 
time,  the  apostle  tells  us  that  along  witli  tliis  elect  rem- 
nant of  Israel  it  is  God's  purpose  to  "  take  out  of  tlie  Gen- 
tiles a  people  for  His  name"  (Acts  28. 1-1);  and  that  subject, 
thus  introduced,  is  now  continued  to  tlie  end  of  ch.  11. 
35.  As  he  saith  also  in  Osee  ('Hosea'),  I  -will  call  thein 
my  people,  ■wlnich  Avere  not  my  peojjle  ;  and  her  he- 
loved,  wlklch  was  not  beloved — quoted,  though  not  quite 
to  the  letter,  from  Hosea  2.  23,  a  passage  relating  immedi- 
ately, not  to  the  heathen,  but  to  the  kingdom  of  the  ten 
tribes ;  but  since  they  had  sunk  to  the  level  of  the  heathen, 
who  were  "  not  God's  people,''  and  in  that  sense  "not  be- 
loved," tlie  apostle  legitimately  applies  it  to  the  heathen, 
as  "  aliens  from  the  commonwealth  of  Israel  and  stranger.s 
to  the  covenants  of  promise"  (so  1  Peter  2. 10).  36.  And 
(another  quotation  from  Hosea  1. 10)  it  shall  come  to  pass, 
that  In  tlie  place  'tvliere  it  "ivas  said  unto  them,  ITe  ar«9 
not  my  people ;  tliere  shall  they  be  called  the  children 
('called  sons')  of  the  living  God — Tlie  expression,  '  in  tlie 
place  where  .  .  .  there,'  seems  designed  only  to  give 
greater  emphasis  to  the  gracious  change  here  announced, 
from  Divine  exclusion  to  Divine  admission  to  the  privi- 
leges of  the  people  of  God.  37-39.  Ksaias  also  crieth — 
('Bat  Isaiah  crieth') — an  expression  denoting  a  solemn 
testimony  openly  borne  (John  1.  15;  7.  28,  37;  12.  44;  Acts 
23.  C;  24.  41).  concerning  Israel,  Though  the  number 
of  the  children  ('  sons')  of  Israel  be  as  the  sand  of  tho 
sea,  a  ('the')  remnant  (i.  e.,  the  elect  remnant  only)  sltall 
be  saved;  for  lie  ■will  finish  the  work,  and  cut  ('is 
finishing  the  reckoning,  and  cutting')  it  short  in  right- 
eousness; because  a  short -work  ('reckoning')  will  the 
liOrd  make  upon  the  earth — Isaiah  10.  22,  23,  as  in  the 
LXX.  The  sense  given  to  these  words  by  the  apostle 
may  seem  to  diflfer  from  that  intended  by  the  prophet. 
But  the  sameness  of  sentiment  in  both  places  will  at 
once  appear,  if  we  understand  tliose  words  of  the  propliet, 
"the  consumption  decreed  shall  overflow  with  righteous- 
ness," to  mean  tliat  while  a  remnant  of  Israel  should  bo 
graciously  spared  to  return  from  captivity,  "  the  decreed 
consumption"  of  the  impenitent  majority  should  be 
"replete  with  righteousness,"  or  illustriously  display 
God's  righteous  vengeance  against  sin.  The  "  short  reck- 
oning" seems  to  mean  the  speedy  completing  of  Hia 
word,  both  in  cutting  ofl"  the  one  portion  and  saving  tli» 


JIow  Israel  came  to  miss  Salvation, 


KOMANS  X. 


and  the  Gentiles  to  Find  it. 


other.     And  as  BJsalas  said  ('liatli   saliV)  before— i.  e., 

probably  in  an  earlier  part  of  his  book,  namely,  Isaiah  1. 
I).  Except  tlie  Lord  of  Sabnotli— i.e.,  'The  Lord  of  Hosts:' 
the  word  is  Hebrew,  but  occurs  so  in  the  Epistle  of  James 
(ch.  5.  4),  and  has  thence  become  naturalized  in  our  Chris- 
tian phraseology.  Uad  left  U8  a  seed — meaning  a  'rem- 
nant;' small  at  first,  but  in  due  time  to  be  a  seed  of  plenty 
(cf.  Psalm  22.  30,  31;  Isaiah  6.  12,  13).  we  liad  been 
('become')  as  Sodom,  &c.— But  for  this  precious  seed,  the 
chosen  people  would  have  resembled  the  cities  of  the 
plain,  both  in  degeneracy  of  character  and  in  merited 
doom.  30,  31.  Wliat  sUall  we  say  tlien  ?— '  What  now 
is  the  result  of  the  whole?'  The  result  is  this— very  dif- 
ferent fiom  what  one  would  have  expected— Tliat  tlie 
Oentiles,  wUicb  follo^ved  not  after  rlgbteousness, 
liavc  attainedl  ('attained')  to  righteousness,  even  tbe 
xigUteonsness  of  faith— As  we  have  seen  that  "  the 
righteousness  of  faith"  is  the  righteousness  which  justi- 
fies (see  on  ch.  3.  22,  &c.),  this  verse  must  mean  that  '  the 
Gentiles,  who  while  strangers  to  Christ  were  quite  indif- 
ferent about  acceptance  with  God,  having  embraced  the 
Gospel  as  soon  as  it  was  preached  to  them,  experienced 
the  blessedness  of  a  justified  state.'  but  Israel,  -ivIiicJi 
folloved  ('following')  after  tlie  lavr  of  rlglnteousness, 
Ixath  not  attained  ('attained  not')  unto  tlie  la-»v  of 
riglitcousness— The  word  "law"  is  used  here,  we  think, 
In  the  same  sense  as  in  ch.  7.  23,  to  denote  'a  principle  of 
action :'  q.  d.,  '  Israel,  though  sincerely  and  steadily  aim- 
ing at  acceptance  with  God,  nevertheless  missed  it.'  32, 
33.  'Wlierefore  I  Because  [tliey  souglxt  itj  not  by  faitb, 
but  as  it  ■were  (rather  simply,  '  as")  by  tlie  w^orks  of  tlie 
law— as  if  it  were  thus  attainable,  which  justification  is 
not:  Since,  therefore,  it  is  attainable  only  by  faith,  they 
missed  it.  for  (it  is  doubtful  if  this  particle  was  origin- 
ally in  the  text)  tliey  stumbled  at  tiiat  stumbling- 
stone — better,  'against  the  stone  of  stumbling,'  meaning 
Christ.  But  in  this  they  only  did,  as  it  is  written  (Isaiah 
8.  11;  28.  16),  Beliold,  »fcc.— Two  Messianic  predictions  are 
here  combined,  as  is  not  unusual  in  quotations  from  the 
Old  Testament.  Thus  combined,  the  prediction  brings 
together  botli  the  classes  of  whom  the  apostle  is  treat- 
ing: those  to  whom  Messiah  should  be  only  a  stone 
of  stumbling,  and  those  who  were  to  regard  Him  as  the 
Corner-Stone  of  all  their  hopes.  Thus  expounded,  this 
cliapter  presents  no  serious  difficulties,  none  which  do 
not  arise  out  of  the  subject  itself,  whose  depths  are  un- 
fathomable; whereas  on  every  other  view  of  it  the  dif- 
ficulty of  giving  it  any  consistent  and  worthy  interpreta- 
tif>n  is  in  our  judgment  insuperable,  ^'"otc  (l.)To  speak 
and  act  "  in  Christ,"  with  a  conscience  not  only  illumin- 
ated, but  under  the  present  operation  of  the  Holy  Ghost, 
is  not  peculiar  to  the  supernaturally  inspired,  but  is  the 
privilege,  and  ought  to  be  the  aim,  of  every  believer  (v.  1). 
(2.)  Grace  does  not  destroy,  but  only  intensify  and  elevate, 
the  feelings  of  nature;  and  Christians  should  study  to 
show  this  (v.  2,  3).  (3.)  To  belong  to  the  visible  Church  of 
God,  and  enjoy  its  high  and  holy  distinctions,  is  of  the 
sovereign  mercy  of  God,  and  should  be  regarded  with  de- 
vout thankfulness  (v.  4,  5).  (1.)  Yet  the  most  sacred  exter- 
nal distinctions  and  privileges  will  avail  nothing  to  sal- 
vation without  the  heart's  submission  to  the  righteous- 
ness of  God  (v.  31-;53).  (5.)  What  manner  of  persons  ought 
"God's  elect"  to  be — in  humility,  when  they  remember 
that  He  huth  saved  them  and  called  them,  not  according 
to  their  works,  but  according  to  His  own  purpose  and 
grace,  given  them  in  Christ  Jesus  before  the  world  began 
(2  Timothy  1.9);  in  thankfulness,  for  "  Who  maketh  thee  to 
difler,  and  what  hast  thou  that  thou  didst  not  receive  7' 
(1  Corintliians  4.  7);  in  godlj/  jealousy  over  themselves,  re- 
membering that  "  God  is  not  mocked,"  but "  whatsoever 
a  man  soweth  that  sliall  he  also  reap"  (Galatians  6.  7) ;  in 
diligence  "  to  make  our  calling  and  election  sure"  (2  Peter 
1. 10) ;  and  yet  in  caXm  confidence  that  "  whom  God  predes- 
tinates, and  calls,  and  justifies,  them  (in  due  time)  He 
nlso  glorifies"  (eh.  8.  30).  (G.)  On  all  subjects  which  from 
their  very  nature  lie  beyond  human  comprehension,  it 
will  be  our  wisdom  to  set  down  what  God  says  in  His 
word,  and  has  actually  done  ia  His  procedure  towards 


men,  as  indisputable,  even  though  It  contradict  the  re- 
sults at  which  \a  the  best  exercise  of  our  limited  judg- 
ment we  may  have  arrived  (v.  14-23).  (7.)  Sincerity  in  re- 
ligion, or  a  general  desire  to  be  saved,  with  assiduous 
etTorts  to  do  right,  will  prove  fatal  as  a  ground  of  con- 
fidence bef'  re  God,  if  unaccompanied  by  implicltsubmis- 
sion  to  His  revealed  method  of  salvation  {v.  31-33).  (8.)  In 
the  rejection  of  the  great  mass  of  the  chosen  people,  and 
the  Inbringing  of  multitudes  of  estranged  Gentiles,  God 
would  have  men  to  see  a  law  of  His  procedure,  whicli  the 
judgment  of  the  great  day  will  more  vividly  reveal— that 
"  the  last  shall  be  first  and  the  first  last"  (Matthew  20. 16). 

CHAPTER    X. 

Ver.  1-21.  Same  Subject  Continued— How  Israel 
Came  to  Miss  Salvation,  and  the  Gentiles  to  Find 
IT.  1.  Brethren,  r^iy  heart's  desire— The  word  here  ex- 
presses 'entire  complacency,'  that  in  which  the  heart 
would  experience  full  satisfaction,  and  prayer  ('sup- 
plication') to  God  for  Israel— 'for  them'  is  the  true  read- 
ing; the  subject  being  continued  from  the  close  of  the 
preceding  chapter,  is,  tliat  tlicy  may  be  saved—'  for 
their  salvation.'  Having  before  poured  forth  the  anguish 
of  his  soul  at  the  general  unbelief  of  his  nation  and  its 
dreadful  consequences  (ch.9. 1-3),  he  here  expresses  in  the 
most  emphatic  terms  his  desire  and  prayer  for  their  sal- 
vation. 3.  For  I  bear tliem  record— or,  'witness,'  as  he 
well  could  from  his  own  sad  experience— that  tliey  have 
a  zeal  of  ('for')  God,  but  not  according  to  lino>vledge — 
(Cf.  Acts  22.  3;  20.  9-11;  Galatians  1.  13,  14.)  He  alludes  to 
this  well-meaning  of  his  people,  notwithstanding  their 
spiritual  blindness,  not  certainly  to  excuse  their  rejection 
of  Christ  and  rage  against  His  saints,  but  as  some  ground 
of  hope  regarding  them.  (See  1  Timothy  I.  13.)  3.  For 
tliey  being  ignorant  of  God's  rigliteousness — i.  e.,  for 
the  justification  of  the  guilty  (see  on  ch.  1. 17)— and  go- 
ing about  ('  seeking")  to  establish  tlieiro^vn  righteous- 
ness, Iiave  not  submitted  tliemselves  to  tlie  rigliteous- 
ness of  God— The  apostle  views  the  general  rejection  of 
Christ  by  the  nation  as  one  act.  4.  For  Christ  is  the  end 
(the  object  or  aim)  of  the  la'*v  for  (justifying)  righteous- 
ness to  every  one  that  believeth — i.  e.,  contains  within 
Himself  all  that  the  law  demands  for  the  justification  of 
such  as  embrace  Ilim,  whether  Jew  or  Gentile  (Galatians 
8.  24).  5-10.  For  Moses  describeth  the  righteousness 
-^vhich  is  of  tSie  law.  That  the  man  that  doeth  ('  hath 
done')  those  tilings  (which  it  commands)  shall  live  in 
tlieni — (Leviticus  28.  5.)  This  is  the  one  way  of  justifica- 
tion and  life— by  "  the  righteousness  which  is  of  (or,  by 
our  own  obedience  to)  the  law."  But  tlie  (justifying) 
righteousness  whicli  is  of  faith  speaketh  on  tliis  wise 
('  speaketh  thus')— its  language  or  import  is  to  this  eflfect 
(quoting  in  substance  Deuteronomy  30.  13, 14),  Say  not  in 
tliine  heart,  Wlio  shall  ascend  into  Iicaveii  1  that 
is,  to  bring  Christ  down,  <fcc.— g*.  d.,  'Ye  have  not  to 
sigli  over  the  impossibility  of  attaining  to  justification; 
as  if  one  should  say,  Ah!  if  I  could  but  get  some  one  to 
mount  up  to  heaven  and  fetch  me  down  Christ,  thei'e 
might  be  some  hope,  but  since  that  cannot  be,  mine  is  a 
desperate  case.'  or,  Wlio  shall  descend,  &c. — another 
case  of  impossibility,  suggested  by  Proverbs  30.  4,  and 
perhaps  also  Amos  9. 2  — probably  proverbial  expres- 
sions of  impossibility  (cf.  Psalm  139.7-10;  Proverbs  24. 
7,  &c.).  But  what  saitii  itl  [It  saith] — continuing  the 
quotation  froni  Deuteronomy  30.  14— Tlie  word  is  nigh 
thee— easily  accessible,  in  thy  mouth— when  thou  con- 
fesscst  Him— and  in  thine  lieart— when  thou  believest 
on  Him.  Though  it  is  of  t?ie  law  which  Moses  more 
Immediately  speaks  In  the  passage  quoted,  yet  it  is 
of  the  law  as  Israel  sliall  be  brought  to  look  upon  it 
when  the  Lord  their  God  shall  circumcise  their  heart 
"to  love  the  Lord  their  God  with  all  their  heart,"  &c. 
(v.  G) ;  and  thus,  in  applying  it,  the  apostle  (as  Olshausen 
truly  observes)  is  not  merely  appropriating  the  lan- 
guage of  Moses,  but  keeping  in  the  line  of  his  deeper 
though  t.  that  Is,  the  word  of  faith,  tvhich  -we  preach — 
t.  e.,  the  word  which  men  have  to  believe  for  salvation  (cC 

247 


None  who  Believe  shall  be  Confouiiatd. 


ROMANS  X. 


The  Gentiles  shall  Receive  the  Word. 


)  Timothy  4.  6).  that  if  t\^oxi  shalt,  Ac— So  understand- 
]ag  the  words,  the  apostle  is  here  giving  the  language  of 
ihe  true  method  of  justification;  and  this  sense  we  prefer 
(witli  Calvin,  Beza,  Ferme,  Locke,  Jowett],  But  able 
interpreters  render  the  words,  'For,'  or  'Because  if  thou 
Shalt,'  &<i.  [Vulgate,  Luther,  De  Wette,  Stuart, 
Philippi,  Alford,  Revised  Version.]  In  this  case, 
these  are  the  apostle's  own  remarks,  confirming  the  fore- 
going statements  as  to  the  simplicity  of  the  gospel  method 
of  salvation,  confess  ^vitU  tliy  inoatH  the  Lord  Jesws 
—i.  e.,  probably,  'If  thou  shalt  confess  Jesus  [to  be]  the 
Lord,'  which  is  the  proper  manifestation  or  evidence  of 
faith  (Matthew  10. 32;  1  John  4. 15).  This  is  put  first  merely 
to  correspond  with  the  foregoing  quotation— "in  thy 
mouth  and  in  thine  heart."  So  in  2  Peter  1. 10  the  "  calling  of 
believers"  is  put  before  their  "  election,"  as  that  which  is 
first  "made  sure,"  although  in  point  of  time  it  comes 
after  i  t.  and  shalt  believe  in  thine  heart  that  God  hath 
raised  ('  that  God  raised')  him  from  the  dead,  &c.— See 
on  ch.  4.  25.  In  the  next  verse  the  two  things  are  placed 
in  their  natural  order.  For  with  the  heart  man  believ- 
etli  unto  (justifying)  righteousness;  and  -with  the 
mouth  confession  is  made  unto  salvation— This  confes- 
sion of  Christ's  name,  especially  in  times  of  persecution, 
and  whenever  obloquy  is  attached  to  the  Christian  pro- 
fession, is  an  indispensable  test  of  discipleship.  11-13. 
For  the  Scripture  salth— in  Isaiah  28.  16,  a  glorious  Mes- 
sianic passage.  Whosoever  believeth  on  him  shall  not 
be  ashamed— Here,  as  in  ch.  9.  33,  the  quotation  is  from 
the  LXX.,  which  renders  those  words  of  the  original, 
"shall  not  make  haste"  (i.  e.,  fly  for  escape,  as  from  con- 
ecious  danger),  'shall  not  be  put  to  shame,'  which  comes 
to  the  sarrie  thing.  For  there  is  no  difference  (or  'dis- 
tinction') between  Je-*v  and  Greeh  ;  for  the  same  L.ord 
orer  all— t.  e.,not  Ood  [as  Calvin,  Geotius,  Olshausen, 
HodgeJ,  but  Christ,  as  will  be  seen,  we  think,  by  compar- 
ing V.  9.  12, 13  and  observing  the  apostle's  usual  style  ou 
such  suljjects.  [So  Chrysostom,  Melville,  Bengel, 
Meyer,  De  Wette,  Fritzsche,  Tholuck,  Stuart,  Al- 
ford, PniLippi.]  is  rich— a  favourite  Pauline  term  to 
express  the  exuberance  of  that  saving  grace  whicli  is  in 
Clirist  Jesus,  unto  all  that  call  upon  him— Tliis  con- 
firms the  application  of  the  preceding  words  to  Christ; 
since  to  call  upon  the  name  of  the  Lord  Jesus  is  a  cus- 
tomary expression.  (See  Acts  7.  59,  60;  9.  14,  21;  22.  16;  1 
Corinthians  1.  2;  2  Timothy  2.  22.)  For  [salth  the  Scrip- 
ture] -ivhosoever— The  expression  is  emphatic,  'Every 
one  whosoever' — shall  call  upon  the  nanie  of  the  Liord 
shall  be  saved — Joel  2.  32;  quoted  also  by  Peter,  in  Ills 
great  Pentecostal  sermon  (Acts  2.  21),  witli  evident  applica- 
tion to  Christ.  14, 15.  Ho-»v  then  shall  tliey  call  on  him 
in  ^vhom  they  have  not  believed  1  and  .  .  .  believe  in 
him  of  ^vhom  they  have  not  heard!  and  .  .  .  hear 
w^ithout  a  preacher  7  and  .  .  .  preach  except  sentT — 
q.d.,  'True,  the  same  Lord  over  all  is  rich  unto  all  alike 
that  call  upon  Him:  But  this  calling  implies  believing, 
and  believing  hearing,  and  hearing  preaching,  and 
preaching  amission  topreach:  Why,  then,  take  ye  it  so  ill, 
O  children  of  Abraham,  that  in  obedience  to  our  heav- 
enly mission  (Acts  26. 16-18)  we  preach  among  the  Gentiles 
the  unsearchable  riches  of  Christ?'  as  It  is  -»vrittcn 
— (Isaiah  52.  7.)  Ho'W  beautiful  are  the  feet  of  them 
that  pi'each  the  gospel  of  peace,  &c. — The  whole  chapter 
of  Isaiah  from  which  this  is  taken,  and  the  three  that 
follow,  ave  so  richly  Messianic,  that  there  dan  be  no  doubt 
"the  glad  tidings"  there  spoken  of  announce  a  more 
glorious  release  than  of  Judah  from  the  Babylonish  cap- 
tivitj^  and  the  very  feet  of  its  preachers  are  called  "  beau- 
tiful" for  the  sake  of  their  message.  16, 17.  But  they 
have  not  all  obeyed  the  gospel— i.  e.,  the  Scripture  hath 
prepared  us  to  expect  this  sad  result.  For  Esaias  salth, 
liOrd,  ^vho  hath  believed  our  report!— g.  d.,  'Where 
sliall  one  find  a  believer?'  The  prophet  speaks  as  if  next 
to  none  would  believe:  The  apostle  softens  this  into 
"They  have  not  all  believed."  So  then  faith  cometh  by 
hearing,  and  hearing  by  the  word  of  God— 5.  d.,  'This 
is  another  confirmation  of  the  truth  that  faith  supposes 
,  the  hearing  of  the  Word,  and  this  a  commission  to  preach 
248 


It.'  18.  But  I  say,  Have  they  not  heard!— {'Did  they 
nothear?') — Can  Israel,  through  any  region  of  his  disper- 
sion, plead  ignorance  of  these  glad  tidings?  Yes,  verily, 
their  sound  went  ('their  voice  went  out')  into  all  the 
earth,  and  their  -words  unto  the  end  of  the  world — 
These  beautiful  woi'ds  are  from  Psalm  19.  4.  Whether  tlie 
apostle  quoted  them  as  in  their  primary  intention  appli- 
cable to  his  subject  [as  Olshausen,  Alford,  &c.],  or  only 
'used  scriptural  language  to  express  his  own  ideas,  as  is 
done  involuntarily  almost  by  every  preacher  in  every 
sermon'  [Hodge],  expositors  are  not  agreed.  But  though 
the  latter  may  seem  the  more  natural  since  "the  rising 
of  the  Sun  of  righteousness  upon  tlie  world"  (Malachi  4. 
2),  "the  Day-spring  from  on  high  visiting  us,  giving  liglit 
to  them  that  sat  in  darkness,  and  guiding  our  feet  into 
the  way  of  peace"  (Luke  1. 78, 79),  must  have  been  familiar 
and  delightful  to  the  apostle's  ear,  we  cannot  doubt  that 
the  irradiation  of  the  world  with  the  beams  of  a  better  Sun 
by  the  universal  difl'usion  of  the  gospel  of  Christ,  must  have 
a  mode  of  speaking  quite  natural,  and  to  him  scarcely 
figurative.  19.  But  I  say.  Did  not  Israel  know  I — know, 
from  their  own  Scriptures,  of  God's  intention  to  bring  in 
the  Gentiles?  First— i.  e..  First  in  the  prophetic  line  [De 
Wette].  Moses  saith,  &c.— '  I  will  provoke  you  to  jeal- 
ousy ('against')  [them  that  are]  not  a  nation,  and  against 
a  nation  without  understanding  will  I  anger  you' (Deu- 
teronomy 32.  21).  In  this  verse  God  warns  His  ancient 
people  that  because  they  had  (that  is,  in  after  times  would) 
moved  Him  to  jealousy  with  their  "no-gods,"  and  pro- 
voked Him  to  anger  with  their  vanities.  He  in  requital 
would  move  them  to  jealousy  by  receiving  into  His  favour 
a  "  no-people,"  and  provoke  them  to  anger  by  adopting 
a  nation  void  of  understanding.  20.  But  Esaias  is  very 
bold,  and  saith— i.  e.,  is  still  plainer,  and  goes  even  the 
length  of  saying — I  -was  found  of  them  that  sought  me 
not — until  I  sought  them — I  was  made  ('  became')  mani- 
fest unto  them  that  asked  not  aftei*  me — until  the  in- 
vitation from  Me  came  to  them.  That  the  calling  of  the 
Gentiles  was  meant  by  these  words  of  the  prophet  (Isaiah 
65. 1)  i^ manifest  from  what  immediately  follows,  "I  said. 
Behold  me,  behold  me,  unto  a  nation  that  was  not  called 
by  my  name."  31.  But  to  (rather,  'with  regard  to')  Is- 
rael he  saith,  All  day  ('  All  the  day')  long  I  have 
stretched  out  ('did  I  stretch  forth')  my  hands— the  atti- 
tude of  gracious  entreaty,  unto  a  disobedient  and  gain- 
saying people— These  words,  which  immediately  follow 
tlie  announcement  just  quoted  of  the  calling  of  the  Gen- 
tiles, were  enough  to  forewarn  the  Jews  both  of  God's 
purpose  to  eject  them  from  their  privileges,  in  favour  of 
the  Gentiles,  and  of  the  cause  of  it  on  their  own  part. 
—Note  (1.)  Mere  sincerity,  and  even  earnestness  in  re- 
ligion—though it  may  be  some  ground  of  hope  for  a  mer- 
ciful recovery  from  error— is  no  excuse,  and  will  not  com- 
pensate, for  the  deliberate  rejection  of  saving  truth,  when 
in  the  providence  of  God  presented  for  acceptance  (r. 
1-3;  and  see  on  ch.  9.,  note  7).  (2.)  .The  true  cause  of  such 
rejection  of  saving  truth,  by  the  otherwise  sincere,  is 
the  prepossession  of  the  mind  by  some  false  notions  of 
its  own.  So  long  as  the  Jews  "sought  to  set  up  their 
own  righteousness,"  it  was  in  thenature  of  things  impossi- 
ble that  they  should  "  submit  themselves  to  the  righteous- 
ness of  God ;"  the  one  of  these  two  methods  of  accept- 
ance being  in  the  teeth  of  the  other  (v.  3).  (3.)  The  essen- 
tial terms  of  salvation  have  in  every  age  been  the  same: 
"Whosoever  will"  js  invited  to  "take  of  the  water  of 
life  freely,"  Revelation  22.  17  (r.  13).  (4.)  How  will 
the  remembrance  of  the  simplicity,  reasonableness,  and 
absolute  freeness  of  God's  plan  of  salvation  overwhelm 
those  that  perish  from  under  the  sound  of  it  (r.  4-13)! 
(5.)  How  piercingly  and  perpetually  should  that  question 

—"How  SHALL  they   HEAR  WITHOUT  A   PREACHER?"— 

sound  in  the  ears  of  all  the  churches,  as  but  the  apostolic 
echo  of  their  Lord's  parting  injunction,  "Preach  thk 
Gospel  to  every  creature"  (Mark  16. 15),  and  how  far 
below  the  proper  standard  of  love,  zeal,  and  self-sacrifice 
must  the  churches  as  yet  be,  when  with  so  plenteous  a 
harvest  the  labourers  are  yet  so  few  (Matthew  9.  37,  38), 
and  that  cry  from  the  lips  of  pardoned,  gifted,  consecrated 


God  hath  not  Cast  off  all  Israel. 


ROMANS  XL 


Some  Elected,  the  Rest  Hardened. 


men— "Here  am  I,  send  me"  (Isaiah  6.8),  is  not  heard 
everywhere  (v.  14, 15)!  (6.)  The  blessing  of  a  covenant-re- 
lation to  God  is  the  irrevocable  privilege  of  no  people  and 
no  Church;  it  can  be  preserved  only  by  fidelity,  on  our 
part,  to  the  covenant  itself  (v.  19).  (7.)  God  is  often  found 
by  those  who  apparently  are  the  farthest  fiom  Him,  while 
He  remains  undiscovered  by  those  who  tliink  themselves 
the  nearest  {v.  20, 21).  (8.)  God's  dealings  even  with  repro- 
bate sinners  are  full  of  tenderness  and  compassion ;  all 
the  day  long  extending  the  arms  of  His  mercy  even  to  the 
disobedientand  gainsaying.  This  will  be  felt  and  acknow- 
ledged at  last  by  all  who  perish,  to  the  glory  of  God's  for- 
bearance and  to  their  own  confusion  (v.  21). 

CHAPTER   XI. 

Ver.  1-36.  Same  Subject  co^ttinued  ast)  cokcltjded— 
The  Ultimate  Inbringing  of  all  Iskael,  to  be,  with 
THE  Gentiles,  One  Kingdom  of  God  on  the  Earth.  1. 
I  say  tlieii,  HatU  ('Did')  God  cast  a^vay  Ills  people T 
God  forbid— Our  Lord  did  indeed  announce  that  "the 
kingdom  of  God  should  be  taken  from  Israel"  (Matthew 
21.41);  and  when  asked  by  the  Eleven,  after  Plis  resur- 
rection, if  he  would  at  that  time  "res/ore  the  kingdom  to 
Israel,"  His  reply  is  a  virtual  admission  that  Israel  was 
in  some  sense  already  out  of  covenant  (Acts  1.9).  Yet 
here  the  apostle  teaches  that,  in  two  respects,  Israel  was 
»io<"cast  away;"  First,  Not  totally;  ficconii,  "Not  finalli/. 
First,  Israel  is  not  tvhoUjj  cast  away,  for  I  also  am  an 
Israelite  (see  PhilipjDians  3.  5)— and  so  a  living  witness  to 
the  contrary,  of  tl»e  seed  of  Abraliam — of  pure  descent 
from  the  father  of  the  faithful,  of  tlie  tribe  of  Ben- 
jamin (Philippians  3.  5)— that  tribe  which,  on  the  revolt 
of  the  ten  tribes,  constituted,  with  Judah,  the  one  faithful 
kingdom  of  God  (1  Kings  12.  21),  and  after  the  captivity 
was,  along  with  Judah,  the  kernel  of  the  Jewish  nation 
(Ezra  4.  1;  10.  9).  2-4.  God  Uatli  ('did')  not  cast  away 
Ills  people  (i.  e.,  whoUn)  whiicli  he  foreknew — On  the 
word  "  foreknew,"  see  on  ch.  8.  29.  Wot  (i.  e.,  '  Know')  ye 
not  tliat  tlie  Scripture  saith  of  (lit.,  'in,'  i.  e.,  in  the  sec- 
tion which  relates  to)  Ellas  1  l»o-w  Uc  maketli  inter- 
cession ('  pleadeth')  against  Israel — (The  word  "  saying," 
which  follows,  as  also  the  particle  "and"  before  "digged 
down,"  should  be  omitted,  as  without  MSS.  authority.) 
and  I  am  left  alone — '  I  only  am  left.'  seven  tlioiisand, 
that  have  not  bo^ved  the  knee  to  Baal — not  "  the  image 
of  Baal,"  according  to  the  supplement  of  our  vei-sion.  5. 
Even  so  at  titis  present  time — 'in  this  present  season ;' 
this  period  of  Israel's  rejection.  (See  Acts  1.  7,  Greek.) 
tUere  is — '  there  obtains,'  or  '  hath  remained.'  a  remnant 
according  to  the  election  of  grace — q.  d.,  'As  in  Elijah's 
time  the  apostasy  of  Israel  was  not  so  universal  as  It 
seemed  to  be,  and  as  he  in  his  despondency  concluded  it 
to  be,  so  now,  the  rejection  of  Christ  by  Israel  is  not  so 
appalling  in  extent  as  one  would  be  apt  to  think  :  There 
is  now,  as  there  was  then,  a  faithful  remnant;  not  how- 
ever of  persons  naturally  better  than  the  unbelieving 
mass,  but  of  persons  graciously  chosen  to  salvation.'  (See 
1  Corinthians  4.  7;  2  Thessalonians  2. 13.)  This  establishes 
our  view  of  the  argument  on  Election  in  ch.  9.,  as  not 
being  an  election  of  Gentiles  in  the  room  of  Jews,  and 
merely  to  religious  advantages,  but  a  sovereign  choice  of 
some  of  Israel  itself,  from  amongst  others,  to  believe  and 
be  saved.  (See  on  ch.  9.  6.)  6.  And,  Ac— better,  'Now  if 
It  (the  election)  be  by  grace,  it  is  no  more  of  works;  for 
[then!  grace  becomes  no  more  gr.ace :  but  if  it  be  of  works,' 
<fec.  (The  authority  of  ancient  MSS.  against  this  latter 
clause,  as  superfluous  and  not  originally  in  the  text, 
though  strong,  is  not  sufficient,  we  think,  to  Justifj'  Its 
exclusion.  Such  seeming  redundancies  are  not  unusual 
with  our  apogtle.)  The  general  position  here  laid  down 
Is  of  vital  Importance:  That  there  are  but  two  possible 
sources  of  salvation— men's  works,  and  God's  grace;  and 
that  these  are  so  e.ssentially  distinct  and  opposite,  that 
salvation  cannot  be  of  any  combination  or  mixture  of 
both,  but  must  be  wholly  either  of  the  one  or  of  the  other. 
(See  on  ch.  4.,  note  3.)  7-10.  Wltat  tlien  t— How  stands 
the  fact?     Israel  hatU  not  obtained  tliat  wliicU  Ue 


seelccth  for— better,  '  What  Israel  Is  in  search  of  (i.  e., 
Justificatiou.  or  acceptance  with  God— see  on  ch.  9.  31), 
this  he  found  not;  but  the  election  (the  elect  remnant  of 
Israel)  found  it,  and  the  re^  were  hardened,'  or  judicially 
given  over  to  the  'hardness  of  their  own  hearts.'  as  it  ia 
w^ritten  (Isaiah  29.  10,  and  Deuteronomy  29.  4),  God  hath 
given  ('  gave')  them  tlie  spirit  of  slumber  ('  stupor')  .  .  . 
luito  tills  ('  this  present')  day.  And  David  saitli- Psalm 
69. 23— which  in  such  a  Messianic  psalm  must  be  meant  of 
the  rejecters  of  Christ.  I.ct  their  table,  &c. — i.  e..  Let 
their  very  blessings  prove  a  curse  to  them,  and  their  en- 
joyments only  sting  and  take  vengeance  on  them,  let 
their  eyes  be  darkened  .  .  .  and  boAV  dovrn  their  back 
alM'ay— expressive  either  of  the  decrepitude,  or  of  the 
servile  condition,  to  come  on  the  nation  through  the  Just 
judgment  of  God.  The  apostle's  object  in  making  these 
quotations  is  to  show  that  what  he  had  been  compelled  to 
say  of  the  then  condition  and  prospects  of  his  nation  was 
more  than  borne  out  by  their  own  Scriptures.  But, 
Secondly,  God  hath  not  cast  away  his  people  finally. 
The  illustration  of  this  point  extends  from  v.  11  to  v.  31. 
11.  I  say  then,  Have  they  stumbled  ('  Did  they  stum- 
ble') that  they  should  fall  T  God  forbid;  but  (the  sup- 
plement "  rather"  is  better  omitted)  through  their  fall — 
lit.,  'trespass,'  but  here  best  rendered  'false  step'  [De 
Wette];  not  "fall,"  as  in  our  version,  salvation  Is  come 
to  the  Gentiles,  to  provoke  them  to  jealousy — Here,  as 
also  in  ch.  10.  19  (quoted  from  Deuteronomy  32.  21),  we  see 
that  emulation  is  a  legitimate  stimulus  to  what  is  good. 
13.  ]Vo-w  if  the  fall  of  them  ('But  If  their  trespass,'  or 
'false  step')betlie  richesof  the  (Gentile)  world — as  being 
the  occasion  of  their  accession  to  Christ,  and  the  dimin- 
ishing of  them  (i.  e.,  the  reduction  of  the  trtie  Israel  to  so 
small  a  remnant)  the  richesof  the  Gentiles;  ho-»v  much 
more  their  fulness  ! — i.  e.,  their  full  recovery  (see  on  v. 
26);  q.  d.,  'If  an  event  so  untoward  as  Israel's  fall  was  the 
occasion  of  such  unspeakable  good  to  the  Gentile  world, 
of  how  niuch  greater  good  may  we  expect  an  event  so 
blessed  as  their  full  recovery  to  be  productive?'  13.  I 
speak  ('am  speaking')  to  you  Gentiles— another  proOi" 
that  this  Epistle  was  addressed  to  Gentile  believers.  (See 
on  ch.  1.  13.)  I  magnify  ('glorify')  mine  office— The 
clause  beginning  with  "inasmuch"  should  be  read  as  a 
parenthesis,  if  I  may  provoke,  &c.  (see  on  v.  11)  .  .  .  my 
flesh— Cf.  Isaiah  58.  7.  15.  For  if  the  casting  a^vay  of 
them— The  apostle  had  denied  that  they  were  cast  away 
(v.  1) ;  here  he  affirms  It.  But  both  are  true ;  they  ux-rc  cast 
away,  though  neither  totally  nor  finally,  and  it  is  of  this 
partial  and  temporary  rejection  that  the  apostle  here 
speaks,  be  the  reconciling  of  the  (Gentile)  -ivorld,  •what 
shall  the  receiving  of  them  be,  but  life  from  tlie  dead? 
—The  reception  of  the  whole  family  of  Israel,  scattered 
as  they  are  among  all  nations  under  heaven,  and  the 
most  Inveterate  enemies  of  the  Lord  Jesus,  will  be  such 
a  stupendous  manifestation  of  the  power  of  God  upon 
the  spirits  of  men,  and  of  His  glorious  presence  with  the 
heralds  of  the  Cross,  as  will  not  only  kindle  devout  as- 
tonishment far  and  wide,  but  so  change  the  dominant 
mode  of  thinking  and  feeling  on  all  spiritual  things  as  to 
seem  like  a  resurrection  from  the  dead.  16.  For  ('  But')  it 
tlie  flrst-fruit  be  holy,  the  lump  is  also  [holy] ;  and  if 
the  root,  so  the  brandies— The  Israelites  were  required 
to  offer  to  God  the  first-fruits  of  the  earth- both  In  their 
raw  state,  in  a  sheaf  of  newly-reaped  grain  (Leviticus  23. 
10, 11),  and  in  their  prepared  state,  made  Into  cakes  of 
dough  (Numbers  15. 19-21)— by  which  the  whole  produce 
of  that  season  was  regarded  as  hallowed.  It  is  probable 
that  the  latter  of  these  offerings  is  here  Intended,  as  to  ."t 
the  word  "lump"  best  applies ;  and  the  argument  of  the 
apostle  is,  that  as  the  separation  unto  God  of  Abraham, 
Isaac,  and  Jacob,  from  the  rest  of  mankind,  as  the  parent 
stem  of  their  race,  was  as  real  an  offering  of  flrst-fvults  as 
that  which  hallowed  the  produce  of  the  earth,  so,  in  the 
Divine  estimation,  it  was  as  real  a  separation  of  the  mass 
or  "lump"  of  that  nation  in  all  time  to  God.  The  figure 
of  the  "root"  and  Its  "branches"  Is  of  like  Import— the 
consecration  of  the  one  of  them  extending  to  the  other 
17, 18.  And  if— rather,  'But  if;'  g.d.,  'If  notwithstanding 

249 


The  Gentiles  may  not  Insult  the  Jews, 


ROMANS  XI. 


/o?"  there  is  Promise  0/  their  Salvation, 


this  consecration  of  Abraham's  i*ace  to  God.  some  of  tlie 
braiicUes— The  mass  of  the  unbelieving  and  rejected  Is- 
raelites are  here  called  "some,"  not,  as  before,  to  meet 
Jewish  prejudice  (see  on  ch.  ,S.  3,  and  on  "  not  all"  in  ch. 
10. 10),  but  with  the  opposite  view  of  checking  Gentile 
pride,  and  tUou,  being  a  ^vild  olive,  Avert  ('  wast) 
grafTed  in  among  tliem— Though  it  is  more  usual  to  graft 
tiie  superior  cutting  upon  the  inferior  stem,  the  opposite 
method,  which  is  intended  here,  is  not  without  example. 
and  witli  tlicm  partakest  ('  wast  made  partaker'— along 
with  the  branches  left,  the  believing  remnant)  of  <lie 
i-oot  and  fatness  of  tlie  olive  tree  (the  ricli  grace  secured 
by  covenant  to  the  true  seed  of  Abraliam),  boast  not 
against  tUe  (rejected)  braiiclies.  But  if  tSiow  (do)  boast, 
(remember  that)  tliou  bearcst  not  ('it  Is  not  tliou  that 
bearest')  tlic  root,  but  the  root  tJiee— g.  d.,  'If  the 
branches  inay  not  boast  over  the  root  that  beai's  them, 
then  maj'not  the  Gentile  boast  over  the  seed  of  Abraham; 
for  what  is  thy  standing,  O  Gentile,  in  relation  to  Israel, 
but  that  of  a  branch  in  relation  to  the  root?  From  Israel 
hath  come  all  that  thou  art  and  hast  in  the  family  of  God  ; 
for  "salvation  is  of  the  Jews"  (John  4.  22).  19-ai.  Tliou 
■wilt  say  tlien  (as  a  plea  "for  boasting),  TJic  branclies 
were  broken  oiT,  tlxat"  I  inigbt  be  graiTed  in.  "Well — 
(q.  d.,  '  Be  it  so,  but  remember  that')— becaiise  of  unbe- 
lief tliey  were  broken  off,  and  thou  standest  (not  as  a 
Gentile,  but  solely)  by  faith — But  as  faith  cannot  live  in 
those  "whose  soul  is  lifted  up"  (Halxjkkuk  2.  4)— Be  not 
Iiigli-minded,  but  fear  (Proverbs  28.14;  Philippians  2. 
12) :  for  if  God  spared  not  the  natural  branclnes  (sprung 
from  the  parent  stem),  take  heed  lest  he  also  spare  not 
tliee  (a  mere  wild  graft)— Tiie  former  might,  beforeliand, 
have  been  thought  very  improbable;  but,  after  that,  no 
one  can  wonder  at  the  latter.  32,  33.  Behold  tlierefore 
the  goodness  and  severity  of  God ;  on  tliem  that  fell, 
severity  (in  rejecting  the  chosen  seed);  but  toward 
thee,  goodness  ('God's  goodness'  is  the  true  reading) — 
i.  f.,  His  sovereign  goodness  in  admitting  thee  to  a  cove- 
nant-standing who  before  wert  a  "  stranger  to  the  cove- 
nants of  promise"  (Ephesians  2. 12-20).  if  thou  continue 
in  his  goodness— in  believing  dependence  on  that  pure 
goodness  which  made  thee  what  tliou  art.  otherwise, 
«£c.  .  .  .  And  they  also  ('  Yea,  and  they'),  if  they  abide 
not  still  in  unbelief,  shall  be  graffcd  in :  for  God  is 
able  to  graff  them  in  again — This  appeal  to  the  power 
of  God  to  effect  the  recovery  of  His  ancient  people  im- 
plies the  vast  difficulty  of  it — which  all  who  have  ever 
laboured  for  the  conversion  of  the  Jews  are  made  de- 
pressingly  to  feel.  That  intelligent  expositors  should 
think  that  this  was  meant  of  individual  Jews,  reintro- 
duced from  time  to  time  into  the  family  of  God  on  their 
believing  on  the  Lord  Jesus,  is  surprising;  and  yet  those 
who  deny  the  national  recovery  of  Israel  must  and  do  so 
Interpret  the  apostle.  But  this  is  to  confound  the  two 
things  which  the  apostle  carefully  distinguishes.  Indi- 
vidual Jews  have  been  at  all  times  admissible,  and  have 
been  admitted,  to  tlie  Church  through  the  gate  of  faith  in 
the  Lord  Jesus.  This  is  the  "  remnant,  even  at  this  present 
time,  according  to  the  election  of  grace,"  of  wliich  the 
apostle.  In  the  fii'st  part  of  the  chapter,  had  cited  himself 
as  one.  But  here  he  manifestly  speaks  of  something  not 
then  existing,  but  to  be  looked  forward  to  as  a  great  fu- 
ture event  in  the  economy  of  God,  the  reingrafting  of  (he 
nation,  a.?  SMc/i,  when  they  "abide  not  in  unbelief."  And 
though  this  is  here  spoken  of  merely  as  a  supposition  (if 
tlieir  unbelief  shall  cease)— in  order  to  set  it  over  against 
the  other  supposition,  of  what  will  happen  to  the  Gen- 
tiles if  they  shall  not  abide  in  the  faith— the  supposition 
Is  turned  into  an  explicit  prediction  in  the  verses  fol- 
lowing. 34.  For  if  thou  wert  cut  ('  wert  cut  off')  from 
the  olive  tree,  which  is  wild  by  nature,  and  wast 
graffed  contrary  to  nature  into  a  good  olive  tree; 
Iiowmucli  more  shall  these,  &c.— This  is  just  the  con- 
verse of  V.  21:  'As  the  excision  of  the  merely  engrafted 
Gentiles  through  unbelief  Is  a  thing  much  more  to  be  ex- 
pected than  was  the  excision  of  the  natural  Israel,  before 
it  happened;  so  the  restoration  of  Israel,  when  they  shall 
be  brought  to  believe  in  Jesus,  is  a  thing  far  more  in  the 
250 


line  of  what  we  should  expect,  than  the  admission  of  the 
Gentiles  to  a  standing  wliich  they  never  before  enjoyed.' 
35.  For  I  would  not  .  .  ,  tJiat  ye  should  be  ignorant 
of  this  mystery— The  word  "mystery,"  so  often  used  by 
our  apostle,  does  not  mean  (as  with  us)  something  incom- 
prehensible, but  'something  before  kept  secret,  either 
wholly  or  for  the  most  part,  and  now  only  fully  disclosed' 
(cf.  ch.  16.  25;  1  Corinthians  2.  7-10;  Ephesians  1.  9, 10;  3.  3- 
6,  9,  10,  &c.).  lest  ye  should  be  wise  in  your  o^vn  con- 
ceits—as  if  ye  alone  were  in  all  time  coming  to  be  the 
family  of  God.  that  blindness  ('hardness')  in  part  Is 
Iiappened  to  ('hath  come  upon')  Isi-acl — i.  e.,  hath  come 
partially,  or  upon  a  portion  of  Israel,  until  the  fulness 
of  the  Gentiles  be  ('  have')  come  in — i.  e.,  not  the  general 
conversion  of  the  world  to  Christ,  as  many  take  it;  for 
this  would  seem  to  contradict  the  latter  part  of  this  chap- 
tei-,  and  throw  the  national  recovery  of  Israel  too  far  into 
the  future:  besides,  in  v.  15,  the  apostle  seems  to  speak  of 
the  receiving  of  Israel,  not  as  following,  but  as  contribu- 
ting largely  to  bring  about  the  general  conversion  of  the 
world— but,  'until  the  Gentiles  have  had  their /wZi  time  of 
tlie  visible  Church  all  to  themselves  while  the  Jew^  are 
out,  wliich  the  Jews  had  till  the  Gentiles  were  brought 
in.'  See  Luke  21.  24.  30,  37.  And  so  all  Israel  sUall  be 
saved— To  understand  this  great  statement,  as  some  still 
do,  merely  of  such  a  gradual  inbringing  of  individual 
Jews,  that  there  shall  at  length  remain  none  in  unbelief, 
is  to  do  manifest  violence  both  to  it  and  to  the  whole 
context.  It  can  only  mean  the  ultimate  ingathering  of 
Israel  as  a  nation,  in  contrast  with  the  present  "  remnant." 
[So  Tholuck,  Meyek,  De  Wette,  Philippi,  Alitokd, 
Hodge.]  Three  confirmations  of  tliis  now  follow:  two 
from  the  prophets,  and  a  thii'd  from  the  Abrahamic  cove- 
nant itself.  First,  as  it  is  'written.  There  shall  coine 
out  of  Sion  the  Deliverer,  and  shall  (or,  according  to 
wliat  seems  the  true  reading,  witliout  the  "and" — 'He 
shall')  turn  a-»vay  ungodliness  from  .Jacob — The  apostle, 
having  drawn  his  illustrations  of  man's  sinfulness  chiefly 
from  Psalm  14.  and  Isaiah  59.,  now  seems  to  combine  the 
language  of  tlie  same  two  places  regarding  Israel's  aaJ- 
vation  iroiQ  \t.  [Bengei,.]  In  tiie  one  place  the  Psalmist 
longs  to  see  the  "salvation  of  Israel  coming  out  of 
.2r/o?i"  (Psalm  14.  7);  in  tlie  otlier,  the  prophet  announces 
that  "the  Redeemer  (or,  "Deliverer")  shall  come  to  (or, 
/or)Zion"  (Isaiah  59.20).  But  as  all  the  glorious  mani- 
festations of  Israel's  God  were  regai'ded  as  issuing  out  of 
Zion,  as  the  seat  of  Plis  manifested  glory  (Psalm  20.2; 
110.  2;  Isaiah  31. 9),  the  turn  which  the  apostle  gives  to  the 
words  merely  adds  to  them  that  familiar  idea.  And 
whereas  the  prophet  announces,  that  He  "shall  come  to 
(or,  ^for')  them  that  turn  from  transgression  in  Jacob," 
wliile  the  apostle  inakes  Him  say  that  He  shall  come  "  to 
turn  away  ungodliness  from  Jacob,"  this  is  taken  frora 
the  LXX.  version,  and  seems  to  indicate  a  difl'erent  read- 
ing of  the  original  text.  The  sense,  however,  is  substan- 
tially the  same  in  both.  Second,  for— rather, '  and '  (again) ; 
introducing  a  new  quotation,  this  is  my  covenant  with 
them  {lit.,  'tliis  is  the  covenant  from  me  unto  them') 
wlieu  I  shall  take  away  theii*  sins — This,  we  believe,  is 
rather  a  brief  summary  of  Jeremiah  31.  31-34,  than  the  ex- 
press words  of  any  prediction.  Those  who  believe  that 
there  are  no  predictions  regarding  the  literal  Israel  in  the 
Old  Testament,  that  stretch  beyond  the  end  of  the  Jewish 
economy,  are  obliged  to  view  tliese  quotations  by  the 
apostle  as  mere  adaptations  of  Old  Testament  language 
to  express  his  own  predictions  [Al,exander  on  Isaiah, 
<&c.].  But  liow  forced  this  is,  we  shall  presently  see.  38, 
3i>.  As  concerning  the  Gospel  tliey  are  enemies  for 
your  sakcs- i.  e.,  they  are  regarded  and  treated  as  ene- 
mies (in  a  state  of  exclusion  througli  unbelief,  from  the 
family  of  God)  for  tlie  benefit  of  you  Gentiles ;  in  the 
sense  of  v,  11,  15.  but  as  toucliing  tlie  election  (of  Abra- 
ham and  his  seed),  they  are  beloved — even  in  their  state  of 
exclusion — for  the  fathers'  sakes.  For  the  gifts  and 
calling  ('and  the  calling')  of  God  are  ■tvitliout  repent- 
ance ('  not  to  be,'  or  'cannot  be  repented  of) — By  the  ^'•call- 
ing of  God,"  in  tliis  case,  is  meant  that  sovereign  act  by 
which  God,  iu  the  exercise  of  His  free  choice,  "called 


Promise  of  the  Salvalio7i  of  the  Jews. 


ROMANS  XI. 


God's  Judgments  are  Unsearchable. 


Abraham  to  be  the  father  of  a  peculiar  people;  while  "the 
gi/ls  of  God"  here  denote  the  articles  of  the  covenant 
which  God  made  witli  Abraham,  and  which  constituted 
the  real  distinction  between  his  and  all  other  families  of 
tlie  earlh.  Both  these,  says  tlio  apostle,  are  irrevocable; 
and  as  the  point  for  whicli  he  refers  to  this  at  all  is  the 
final  dcsi'mi/ oi  the  Israelitisli  nation,  it  is  clear  that  <7te 
perpetuity  through  all  time  of  the  Abrahamic  covenant  is 
the  thing  here  affirmed.  And  lest  any  should  say  tliat 
though  Israel,  as  a  nation,  lias  no  destiny  at  all  under  the 
Gospel,  but  as  a  people  disappeared  from  the  stage  wlien 
the  middle  wall  of  partition  was  broken  down,  j-et  the 
Abrahamic  covenant  still  endures  in  tlie  spiritual  seed  of 
Abraham,  made  up  of  Jews  and  Gontiles  in  one  undistin- 
guished mass  of  redeemed  men  under  the  Gospel — tlie 
apostle,  as  if  to  preclude  that  supposi  tion,  expressly  states 
that  the  very  Israel  who,  as  concerning  the  Gospel,  are 
regarded  as  "enemies  for  tlie  Gentiles'  sakes,"  are  "be^ 
loved  for  the  fathers'  sakcs;"  and  it  is  in  proof  of  this  that 
he  adds,  "  For  the  gifts  and  the  calling  of  God  are  without 
repentance."  But  in  what  sense  are  the  noM'  unbelieving 
and  excluded  children  of  Israel  "beloved  for  the  fathers' 
sakes?"  Not  merely  from  ancestral  recollections,  as  one 
looks  with  fond  Interest  on  the  child  of  a  dear  friend  for 
thatfriend's  sake  [Dr.  Arnold]— a  beautiful  tliouglit,  and 
not  foreign  to  Scripture,  in  tliis  very  matter  (see  2  Ciiron- 
icles  20.  7;  Isaiah  41.  8)— but  it  is  from  ancestral  connections 
and  obligations,  or  tlieir  lineal  descent  from  and  oneness 
in  covenant  with  the  fathers  wltli  whom  God  originally 
established  it.  In  other  words,  the  natural  Israel— not 
*'  the  remnant  of  them  according  to  the  election  of  grace," 
but  THE  NATION,  Sprung  from  Abraham  according  to  the 
flesh— are  still  an  elect  people,  and  as  such,  "beloved."" 
The  very  same  love  which  chose  the  fatliers,  and  rested 
on  the  fathers  as  a  parent  stem  of  the  nation,  still  rests 
on  their  descendants  at  large,  and  will  yet  recover  tliem 
from  unbelief,  and  reinstate  them  in  tlie  family  of  God. 
30,  31.  For  as  ye  in  times  past  Jiave  not  l>clie%^ctl  (or, 
'obeyed')  Gotl— that  is,  yielded  not  to  God  "the  obedi- 
ence of  faith,"  while  strangers  to  Christ,  yet  noiv  liave 
obtained  mercy  tliroiigli  (by  occasion  of)  tSicir  tmbe- 
llef-^(See  on  v.  11,  15,  2S.)  even  so  liave  tUese  (tlie  Jews) 
no-»%'  not  bclievetl  (or,  'now  been  disoljedi(!nt '),  tl\at 
tlirongU  your  mcKcy  (tlie  mercy  shown  to  you)  tJiey 
also  may  obtain  mercy — Here  is  an  entiixdy  new  idea. 
The  apostle  has  hitherto  dwelt  upon  the  unbelief  of  the 
Jews  as  making  way  for  the  faith  of  the  Gentiles— the  ex- 
clusion of  the  one  occasioning  the  reception  of  the  other; 
a  trutli  yielding  to  generous,  believing  Gentiles  but 
mingled  satisfaction.  Now,  opening  a  more  clieering 
prospect,  he  speaks  of  the  mercy  shown  to  the  Gentiles 
as  a  means  of  Israel's  recovery;  which  seems  to  mean 
that  it  will  be  by  the  instrumentality  of  believing  (Jen- 
tiles  that  Isi-ael  as  a  nation  is  at  lengtli  to  "loolc  on  Him 
whom  they  have  pierced  and  mourn  for  Him,"  and  so  to 
"obtain  mercy."  (See  2  Coriiitliiaus  3.15,10.)  3.'-J.  For 
God  batU  concluded  tliein  all  in  unbelief  ('liatll  shut 
them  all  up  to  unbelief)  tbat  l»e  migtit  liavc  mercy 
itpon  all— i.  p.,  those  "all"  of  whom  he  had  lieen  dis- 
coursing;   the  Gentiles  first,  and  after  them  tlie  Jews. 

[PUITZSCHE,  TlIOLUCK,  Ol.SITAU.SEN,  Dk  WeTTE,  PIIILIPPI, 

Rttjart,  Hodge.]  Certainly  it  is  not 'all  mankind  indi- 
vidually' [Meyer,  Ai>ford];  for  the  apostle  is  not  here 
dealing  with  individuals,  but  witli  those  groat  divisions 
of  mankind,  Jew  and  Gentile.  And  what  he  liere  says  is, 
that  God's  purpose  was  to  sliut  up  eadi  of  tlicsc  divisions 
of  men  to  the  experience  first  of  an  humbled,  cou<lemned 
state,  without  Clirlst,  and  tlicn  to  tlie  experience  of  His 
mercy  in  Clirlst.  33.  OU  tlic  depth,  Ac— The  apostle  now 
yields  himself  up  to  the  admiring  cr)iitemplatioii  of  the 
grandeur  of  that  Divine  plan  which  he  had  slcetched  out. 
of  tlie  riches  botli  of  tlie  -wistloiu  and  knowltdffe  of 
God— Many  able  expositors  render  this,  'of  the  riches 
and  wisdom  and  knowledge,'  A-c.  [Erasmus,  Grotius, 
Bkngel,  Meyer,  De  Wette,  Tholuck,  Oi-siiAu.'iEX, 
Fritzsciie,  Philippi,  Ai.fokd,  Revised  Version.]  The 
words  will  certainly  bear  this  sense,  "the  depth  of  God's 
riches."     But  "the  riches  of  God"  is  a  much  rarer  ex- 


pression with  our  apostle  than  the  riches  of  this  or  that 
perfection  of  God;  and  the  words  immediately  following 
limit  our  attention  to  the  unsearchableness  of  God'a 
"judgments,"  whicli  probably  means  His  decrees  or  plans 
(Psalm  119. 75),  and  of  "  His  ivays,"  or  the  method  by  which 
He  carries  these  into  effect.  [So  Luther,  Calvin,  Beza, 
Hodge,  &c.]  Besides,  all  that  follows  to  the  end  of  the 
chapter  seems  to  show  that  while  the  Grace  of  God  to 
guilty  men  in  Christ  Jesus  is  presupposed  to  be  the  whole 
theme  of  this  chapter,  that  which  called  forth  the  special 
admiration  of  the  apostle,  after  sketching  at  some  length 
the  Divine  purposes  and  methods  in  the  bestowment  of 
this  grace,  was  "  the  depth  of  the  riches  of  God's  wwrfom  and 
knoiuledge  "  in  these  purposes  and  methods.  The  "  know- 
ledge," then,  points  probably  to  the  vast  sweep  of  Divine 
comiirehension  herein  displayed;  the  "wisdom"  to  that 
tltnesstoaccomplisli  tlie  ends  intended,  which  is  stamped 
on  all  this  procedure.  34,  35.  For  who  hath  kno-wn 
tlie  mind  of  the  Lord  I— see  Job  15.8;  Jeremiah  23.18. 
or  %vbo  hat!)  been  his  counsellor — see  Isaiah  40. 13, 14. 
or  who  hath  first  given  to  him,  anti  it  shall  be  re- 
compensed to  l»im  ('  and  sliall  have  recompense  made  to 
him ')  again— see  Job  35.  7,  and  41.  11.  These  questions,  it 
Avill  thus  be  seen,  are  just  quotations  from  the  Old  Testa- 
ment, as  if  to  show  how  familiar  to  God's  ancient  people 
was  the  great  truth  which  the  apostle  himself  had  just 
uttered,  that  God's  plans  and  methods  in  the  dispensa- 
tion of  His  Grace  have  a  reach  of  comprehension  and 
wisdom  stamped  upon  them  which  finite  mortals  cannot 
fathom,  much  less  could  ever  liave  imagined,  before  they 
were  disclosed.  36.  For  of  him,  and  tbrongh  him,and 
to  Iiim,  are  all  tilings:  to  wliom  ('to  Him')  be  glory 
for  ever.  Amen — Thus  worthily  —  with  a  brevity  only 
equalled  by  its  sublimity— does  the  apostle  here  sum  up 
this  whole  matter.  "Of  Him  are  all  things,"  as  their 
eternal  Source:  "Through  Him  are  all  things,"  Inas- 
much as  He  brings  all  to  pass  which  in  His  eternal  coun« 
sels  He  purposed :  "  To  Him  are  all  things,"  as  being  His 
own  last  End;  the  manifestation  of  the  glory  of  His  own 
perfections  being  the  ultimate,  because  the  highest  pos- 
sible, design  of  all  His  procedure  from  first  to  last.— On 
this  rich  chapter.  Note  (1.)  It  is  an  unspeakable  consola- 
tion to  know  that  in  times  of  deejjest  religious  declension 
and  most  extensive  defection  from  the  truth,  the  lamp  of 
God  has  never  been  permitted  to  go  out,  and  that  a  faith- 
ful remnant  has  ever  existed  — a  remnant  larger  than 
their  own  drooping  spirits  could  easily  believe  (v.  1-5). 
(2.)  The  preservation  of  this  remnant,  even  as  their  sepa- 
ration at  the  first,  is  all  of  mere  grace  (v.  5,  6).  (3.)  When 
individuals  and  communities,  after  many  frnitl(?ss  warn- 
ings, are  abandoned  of  God,  they  go  from  bad  to  worse  (v. 
7-10).  (4.)  God  has  so  ordered  his  dealings  with  the  great 
divisions  of  mankind,  "that  no  flesh  should  glory  in  His 
presence."  Gentile  and  Jew  have  each  in  turn  been  "shut 
up  to  unbelief,"  that  each  in  turn  may  experience  tlie 
"mercy"  which  saves  the  chief  of  sinners  (y.  11-32).  (5.) 
As  we  are  "justified  by  faith,"  so  are  we  "kept  by  the 
power  of  God  through  faith"— faith  alone— unto  salvation 
(r.  20-32).  (6.)  God's  covenant  with  Abraham  and  his  nat- 
ural seed  is  a  perpetual  covenant,  in  equal  force  under 
tlie  gospel  as  before  it.  Therefore  it  is,  that  the  Jews  as  a 
nation  still  survive,  in  spite  of  all  the  laws  which,  In 
similar  circumstances, liave  either  extinguished  or  de- 
stroyed the  identity  of  other  nations.  And  therefore  it 
is  that  the  Jews  as  a  nation  will  yet  be  restored  to  the 
family  of  God,  through  the  subjection  of  their  proud 
hearts  to  Him  whom  they  have  pierced.  And  as  believ- 
ing Gentiles  will  be  honoured  to  be  the  Instruments  of 
this  stupendous  change,  so  shall  the  vast  Gentile  world 
reap  such  benefit  from  it,  that  it  shall  be  like  the  commu- 
nication of  life  to  them  from  the  dead.  (7.)  Thus  has  the 
Christian  Church  the  highest  motive  to  the  establishment 
and  vigorous  prosecution  of  missions  to  theJeivs;  God  hav- 
ing not  only  promised  that  there  shall  be  a  remnant  of 
them  gathered  In  every  age,  but  pledged  Himself  to  the 
final  ingathering  of  the  whole  nation,  assigned  the  hon- 
our of  that  ingathering  to  the  Gentile  Church,  and  assured 
them  that  the  event,  when  it  does  arrive,  shall  have  a 

251 


God's  Mercies  must  move  vs  to  Please  Him. 


KOMANS  XII. 


Each  to  Exercise  the  Gifts  he  Possesses, 


life-giving  effect  upon  the  whole  world  (v.  12-16,  26-31). 
(8.)  Those  who  think  that  in  all  the  evangelical  prophe- 
cies of  the  Old  Testament  the  terms  "Jacob,"  "Israel," 
&c.,  are  to  be  understood  solely  of  t?ie  Christian  Church, 
would  appear  to  read  the  Old  Testament  differently  from 
tiie  apostle,  who,  from  the  use  of  those  very  terras  in  Old 
Testament  prophecy,  draws  arguments  to  prove  that  God 
has  mercy  in  store  for  the  natural  Israel  (v.  26,  27),  (9.) 
Mere  intellectual  investigations  into  Divine  truth  in 
general,  and  the  sense  of  tiie  living  oracles  in  particular, 
as  they  have  a  hardening  effect,  so  they  are  a  great  contrast 
to  the  spirit  of  our  apostle,  whose  lengthened  sketch  of 
God's  majestic  procedure  towards  men  in  Christ  Jesus 
ends  here  in  a  burst  of  admiration,  whicli  loses  itself  in 
the  still  loftier  frame  of  adoration  {v.  33-36). 

CHAPTER    XII. 

Ver.  1-21.  Duties  of  Believers,  General  and  Par- 
TicxJLAK.  The  doctrinal  teaching  of  tliis  Epistle  is  now 
followed  up  bj'  a  series  of  exhortations  to  practical  duty. 
And  first,  the  all-comprehensive  duty.  1.  I  beseecli  you 
therefore— In  view  of  all  that  has  been  advanced  iu  the 
foregoing  part  of  this  Epistle,  by  the  mercies  of  God— 
those  mercies,  whose  free  and  unmerited  nature,  glorious 
Channel,  and  saving  fruits  iiave  been  opened  up  at  such 
length,  tlint  ye  present— See  on  cli.  6. 13,  where  we  have 
the  same  exhortation  and  tiie  same  word  there  rendered 
"yield"  (as  also  in  v.  16,  19).  youi*  bodies— i.  e.,  'your- 
selves in  the  body,'  considered  as  tlie  organ  of  the  inner 
life.  As  it  is  through  the  body  tliat  all  tlie  evil  that  is  in 
the  unrenewed  heart  comes  fortli  into  palpable  manifes- 
tation and  action,  so  it  is  through  tlie  bodj'  that  all  the 
gracious  principles  and  affections  of  believers  reveal 
themselves  in  the  outward  life.  Sanctification  extends 
to  the  whole  man  (1  Tliessalonians  5.  23,  24).  a  living 
sacrifice— in  glorious  contrast  to  the  legal  sacrifices, 
whicli,  save  as  they  were  s^aui,  were  no  sacrifices  at  all. 
The  deatli  of  the  one  "  Lamb  of  God,  taking  away  tlie  sin 
of  the  world,"  has  swept  all  dead  victims  from  off  the 
altar  of  God,  to  make  room  for  the  redeemed  themselves 
as  "  living  sacrifices"  to  Him  who  made  "  Hina  to  be  sin 
for  us;"  while  every  outgoing  of  their  grateful  hearts  in 
praise,  and  every  act  prompted  by  the  love  of  Christ,  is 
itself  a  sacrifice  to  God  of  a  sweet-smelling  savour  (He- 
brews 13.  15,  16).  lioly— As  tlie  Levitical  victims,  when 
offered  without  blemish  to  God,  were  regarded  as  holy, 
so  believers,  "yielding  themselves  to  God  as  those  that 
are  alive  from  the  dead,  and  tlieir  members  as  instru- 
m.ents  of  righteousness  unto  God,  are,  in  His  estimation, 
not  ritually  but  really  "  holy,"  and  so — acceptable  ('  well- 
pleasing')  unto  God  —  not  as  the  Levitical  offerings, 
merely  as  appointed  symbols  of  spiritual  ideas,  but  ob- 
jects, intrinsically,  of  Divine  complacency,  in  their  re- 
newed character,  and  endeared  relationship  to  Him 
through  His  Son  Jesus  Christ,  -wliicli  is  your  reason- 
able (ratlier,  '  rational')  service- in  contrast,  not  to  the 
senselessness  of  idol-worship,  but  to  the  offering  of  irra- 
tional victims  under  the  law.  In  this  view  tlie  presenta- 
tion of  ourselves,  as  living  monuments  of  redeeming 
mercy,  is  here  called  "  our  rational  service  ;"  and  surely 
it  is  the  most  rational  and  exalted  occupation  of  God's 
reasonable  creatures.  So  2  Peter  f.  5,  "  to  offer  up  spiritual 
sacri/iccs,  acceptable  to  God  through  Jesus  Christ."  and 
be  ye  not  conformed  to  tliis  ^vorld  (cf.  Ephesians  2.  2 ; 
Galatians  1. 4,  Greek) ;  but  be  ye  transformed — or, '  trans- 
figured' (as  in  Matthew  17.  2;  and  2  Corinthians  3.  18, 

Greek),  by  tlie  rene^ving  of  your  mind — not  by  a  mere 
outward  disconformity  to  the  ungodly  world,  many  of 
whose  actions  in  themselves  may  be  virtuous  and  praise- 
worthy; but  by  such  an  inward  spiritual  transformation 
as  makes  the  wliole  life  new  — new  in  its  motives  and 
ends,  even  where  the  actions  differ  in  nothing  from  those 
of  the  world— new,  considered  as  a  whole,  and  in  such  a 
sense  as  to  be  wholly  unattainable  save  through  the  con- 
utraining  power  of  the  love  of  Christ.   tUat  ye  may  prove 

— t.  e.,  experimentally.    (See  on  the  word  "experience" 

in  ch.  5. 4,  and  cf.  1  Thessalonians  5. 10,  where  the  seuti- 
252 


ment  is  the  same.)  -what  is  tliat  ('  the')  good  and  accept- 
able ('  well-pleasing'),  and  perfect  will  of  God — We  pre- 
fer this  rendering  [with  Calvin,  Revised  Version,  «S:c.] 
to  that  which  many  able  critics  [Tholuck,  Meyer,  De 
Wette,  Fritzsche,  Philippi,  Alford,  Hodge]  adopt— 
'that  ye  may  prove,'  or  'discern  the  will  of  God,  [even] 
what  is  good,  and  acceptable,  and  perfect.'  God's  will  is 
"good,'"  as  it  demands  only  what  is  essentially  and  un- 
changeably good  (ch.  7.  10);  it  is  '' well-pleasing,"  in  con- 
trast with  all  that  is  arbitrary,  as  demanding  only  what 
God  has  eternal  complacency  in  (cf.  Micah  6.  8,  with  Jere- 
miah 9.  24);  and  it  is  "perfect,"  as  it  required  nothing  else 
than  the  perfection  of  God's  reasonable  creature,  who,  in 
proportion  as  he  attains  to  it,  reflects  God's  own  perfec- 
tion. Such  then  is  the  great  general  duty  of  the  redeemed 
— SELF-cx)NSECRATioN,  ill  our  wliolc  Spirit  and  soul  and 
body  to  Him  who  hath  called  us  into  the  fellowship  of 
His  Son  Jesus  Clirist.  Next  follow  specific  duties,  chiefly 
social;  beginning  with  Humility,  tlie  chiefest  of  all  the 
graces  — but  here  with  special  reference  to  spiritual 
gifts.  3.'  For  I  say  (authoritatively),  tUrougb.  tlie  grace 
given  unto  me— as  an  apostle  of  Jesus  Christ;  thus  ex- 
emplifying his  own  precept  by  modestly  falling  back  on 
that  oQice  which  both  warranted  and  required  such  plain- 
ness towards  all  classes,  to  evei-y  man  tliat  is  among 
you,  not  to  tliink,  &c. — It  is  impossible  to  convey  in  good 
English  the  emphatic  play,  so  to  speak,  which  each  word 
here  has  upon  another:  'not  to  be  high-minded  above 
wliat  he  ought  to  be  minded,  but  so  to  be  minded  as  to  be 
sober-minded.'  [Calvin,  Alford.]  This  is  merely  a 
strong  way  of  characterizing  all  undue  self-elevatiqn. 
according  as  God  batli  dealt  to  every  man  tbe  measure 
of  faitli— Faith  is  here  viewed  as  the  inlet  to  all  the  other 
graces,  and  so,  as  the  receptive  faculty  of  the  renewed 
soul— g.  cZ.,  'As  God  hath  given  to  each  his  particular 
capacity  to  take  in  the  gifts  and  graces  which  He  design.s 
for  the  general  good.'  4:,  5.  For  as  "vve  liave  many 
members,  &c.— The  same  diversity  and  yet  unity  obtains 
in  the  body  of  Christ,  whereof  all  believers  are  the  sev- 
eral members,  as  in  the  natui'al  body.  6-8.  Having  tlieu 
gifts  differing  according  to  tlie  grace  given  to  us— 
Here,  let  it  be  observed,  all  the  gifts  of  believers  alike 
are  viewed  as  communications  of  mere  grace.  wUetlicr 
(we  have  the  gil'tof )  propliecy— i.  e.,  of  inspired  teaching; 
as  in  Acts  15.  32.  Any  one  speaking  with  Divine  author- 
ity— whether  with  reference  to  the  past,  the  present,  or 
the  future— was  termed  a  prophet  (Exodus  7. 1,  &c.).  [let 
us  propbcsyj  according  to  tlie  propoi-tion  of  faitli — 
rather, '  of  our  faith.'  Many  Romish  expositors  and  some 
Protestant  (as  Calvin  and  Bengel,  and,  though,  hesitat- 
ingly, Beza  and  Hodge),  render  this  'the  analogy  of 
faith,'  understanding  by  it '  the  general  tenor'  or  '  rule  of 
faith,'  divinely  delivered  to  men  for  their  guidance.  But 
tills  is  against  the  context,  whose  object  is  to  show  that, 
as  all  the  gifts  of  believers  are  according  to  tlieir  respec- 
tive capacity  for  them,  they  are  not  to  be  pufied  up  on 
account  of  them,  but  to  use  them  purely  for  their  proper 
ends,  or  ministry,  [let  us  '^vaitj.on  ('be  occupied  with') 
our  ministering— The  word  here  used  imports  any  kind 
of  service,  from  the  dispensing  of  the  word  of  life  (Acts  G. 
4)  to  the  administering  of  the  temporal  aflairs  of  the 
Church  (Acts  6. 1-3).  The  latter  seems  intended  here, 
being  distinguished  from  "prophesying,"  "teaching," 
and  "exhorting."  or  be  tiiat  teaclietli— Teachers  are 
expressly  distinguished  from  prophets,  and  put  after 
them,  as  exercising  a  lower  function  (Acts  13. 1;  1  Corii.- 
tliians  12. 28,  29).  Probably  it  consisted  mainly  in  opening 
up  the  evangelical  bearings  of  Old  Testament  Scripture; 
and  it  was  in  this  department  apparently  that  Apollos 
showed  his  power  and  eloquence  (Acts  18.  24).  or  lie  that 
exhortetli— Since  all  preaching,  whetlier  by  apostles, 
prophets,  or  teachers,  was  followed  up  by  exhortation 
(Acts  11.  23;  14.  22;  15.  32,  &c.),  many  think  that  no  specific 
class  is  here  in  view.  But  if  liberty  was  given  to  others 
to  exercise  tliemselves  occasionally  in  exhorting  the 
brethren  generally,  or  small  parties  of  the  less  in- 
structed, the  reference  may  be  to  them,  be  tliat  glvetl* 
—in  the  exercise  of  private  benevolence  probably,  latlier 


27(€  Duiies  Required  of  Believers. 


EOMAKS  XII. 


Revenge  is  Specially  Forbidden. 


than  In  the  discharge  of  diaconal  duty,  wltli  simplicity 
—So  the  word  probably  means.  But  as  simplicity  seems 
enjoined  in  the  next  clause  but  one  of  this  same  verse, 
perhaps  the  meaning  here  is,  'with  liberality,'  as  ttie 
same  word  is  rendered  In  2  Corinthians  8.2;  9.11.  lie 
tliat  niletli— whether  in  the  Church  or  his  own  house- 
hold. See  1  Timothy  3.  4,  5,  where  the  same  word  is  ap- 
plied to  both,  with  diligence— with  earnest  purpose. 
Ke  tUat  shoiveth  mercy,  witli  cheerfulness— not  only 
without  grudging  either  trouble  or  pecuniary  relief,  but 
feeling' it  to  be  "more  blessed  to  give  than  to  receive," 
and  to  help  than  be  helped.  9.  Let  love  he  without  dis- 
simulation—'  Let  your  love  be  unfeigned,'  as  in  2  Corin- 
thians 6.6;  1  Peter  2.22;  and  see  1  John  3.  IS.  Ahhor 
that -which  is  evil;  cleave  to  that^vhich  is  good— What 
a  lofty  tone  of  moral  principle  and  feeling  is  here  incul- 
cated !  It  is  not,  Abstain  from  the  one,  and  do  the  other ; 
nor,  Turn  away  from  the  one,  and  draw  to  the  other ;  but, 
Abhor  the  one,  and  cling,  with  deepest  sympathy,  to  tlie 
other.  10.  Be,  Ac- better,  'In  brotherly  love  be  aflec- 
tionate  one  to  another;  in  [giving,  or  showing]  honour, 
outdoing  each  other.'  The  word  rendered  'prefer'  means 
rather  *to  go  before,'  'take  the  lead,' i.  e.,  'show  an  ex- 
ample.* How  opposite  is  this  to  the  reigning  morality 
of  the  heathen  world!  and  though  Christianity  has  so 
changed  the  spirit  of  society,  that  a  certain  beautiful  dis- 
interestedness and  self-sacrifice  shines  in  the  character 
of  not  a  few  who  are  but  partially,  if  at  all  under  the 
transforming  power  of  the  Gospel,  it  is  only  those  whom 
"the  love  of  Christ  constrains  to  live  not  unto  them- 
selves," who  are  capable  of  thoroughly  acting  in  tlie  spirit 
of  this  precept.  11.  not  slothful  In  business — Tlie  word 
rendered  "business",  means  'zeal,'  'diligence,'  'pnr- 
pose;'  denoting  the  energy  of  action,  serving  the  liord 
— t.  e.,  the  Lord  Jesus  (see  Ephesiaus  6.  5-8).  Another 
reading — 'serving  the  time,'  or  'the  occasion' — which 
differs  in  form  but  verj'  slightly  from  the  received  read- 
ing, has  been  adopted  by  good  critics  [Luther,  Olsiiau- 
SEN,  Fritzsche,  Meyek].  But  as  MS.  authority  is  de- 
cidedly against  it,  so  is  internal  evidence;  and  compara- 
tively few  favour  it.  Nor  is  the  sense  which  it  yields  a 
very  Christian  one.  lH.  rejoicing,  &c. — Here  it  is  more 
lively  to  retain  the  order  and  the  verbs  of  the  original: 
'In  hope,  rejoicing;  in  tribulation,  enduring;  in  prayer, 
persevering.'  Each  of  these  exercises  helps  the  other. 
If  our  "hope"  of  gloi'y  is  so  assured  that  it  is  a  rejoicing 
hope,  we  shall  find  the  spirit  of  "endurance  in  tribula- 
tion" natural  and  easy;  but  since  it  is  "prayer"  which 
strengthens  the  faith  that  begets  hope,  and  lifts  it  up 
Into  an  assured  and  joyful  expectancy,  and  since  our 
patience  in  tribulation  is  fed  by  this,  it  will  be  seen  that 
all  depends  on  our  "  perseverance  in  prayer."  13.  given 
to  hospitality— i.  e.,  the  entertainment  of  strangers.  In 
times  of  persecution,  and  before  the  general  Institution 
of  houses  of  entertainment,  the  importance  of  this  pre- 
cept would  be  at  once  felt.  In  the  East,  where  such 
houses  are  still  rare,  this  duty  is  regarded  as  of  the  most 
sacred  character.  [Hodge.]  14.  Bless  (i.e..  Call  down  by 
prayer  a  blessing  on)  them  which  persecute  you,  &c. — 
This  Is  taken  from  the  Sermon  on  the  Mount,  which, 
from  the  allusions  made  to  It,  seems  to  have  been  the 
store-house  of  Christian  morality  among  the  churches. 
15.  Rejoice  -wflth  them  that  rejoice;  -iveep  (the  "and" 
should  probably  be  omitted)  Avlth  them  that  weep 
—What  a  beautiful  spirit  of  sympathy  with  the  joys  and 
sorrows  of  others  Is  here  Inculcated  !  But  It  is  only  one 
charming  phase  of  the  unselfish  character  which  belongs 
to  all  living  Christianity.  What  a  world  will  ours  be 
when  this  shall  become  Its  reigning  spirit!  Of  tlie  two, 
however.  It  Is  more  easy  to  sympathize  with  another's 
sorrows  than  his  Joys,  because  In  the  one  case  he  jiecds 
us;  in  the  other  not.  But  just  for  this  reason  the  latter 
is  the  more  disinterested,  and  so  the  nobler.  16.  Be 
('Being')  of  the  same  mind  one  to^vard  another— The 
feeling  of  the  common  bond  which  binds  all  Christians 
to  each  other,  whatever  diversity  of  station,  cultivation, 
temperament,  or  gifts  may  obtain  among  them,  Is  the 
thing   here  eixjoined.    This   is  next    taken   up  in   de- 


tail. Mind  not  ('  not  minding')  high  things— i.  e..  Cher- 
ish not  ambitious  or  aspiring  purposes  and  desires.  As 
this  springs  from  selfish  severance  of  our  own  interests 
and  objects  from  those  of  our  brethren,  so  it  is  quite  in- 
compatible with  the  spirit  inculcated  In  the  preceding 
clause,  hut  condescend  ('  condescending')  to  men  of  loiv 
estate— or  (as  some  render  the  words),  'Inclining  unto  the 
things  that  be  lowly.'  But  we  prefer  the  former.  Be  not 
■»vlse  in  your  own  conceits— This  is  just  the  application 
of  tlie  caution  against  high-mindedness  to  the  estimate 
we  form  of  our  own  mental  character.  IT.  Recompense 
('Recompensing'),  &c.— see  on  i;.  14.  Provide  ('Provid- 
ing') things  honest  ('honourable')  In  the  sight  of  all 
men— The  idea  (which  is  from  Proverbs  3. 4)  is  the  care 
which  Christians  should  take  so  to  demean  themselves  as 
to  command  the  respect  of  all  men.  18.  If  it  he  possible 
(i.  c,  If  others  will  let  you),  as  much  as  lleth  In  you  (or, 
'  dependeth  on  you')  live  peaceably  (or, '  be  at  peace')  with 
all  men— The  impossibility  of  this  in  some  cases  is  hinted 
at,  to  keep  up  the  hearts  of  those  who,  having  done  their 
best  unsuccessfully  to  live  in  peace,  might  be  tempted  to 
tliink  the  failure  was  necessarily  owing  to  themselves. 
But  how  emphatically  expressed  is  the  injunction  to  let 
nothing  on  our  part  pi-eventit!  Would  that  Christians 
were  guiltless  in  this  respect!  19-31.  avenge  not,  &c. — 
see  on  v.  14.  but  [rather]  give  place  unto  wrath — This 
is  usually  taken  to  mean,  'but  give  room  or  space  for 
wrath  to  spend  itself.'  But  as  the  context  shows  that  the 
injunction  is  to  leave  vengeance  to  God,  "wrath"  here 
seems  to  mean,  not  the  offence,  which  we  are  tempted  to 
avenge,  but  the  avenging  wrath  of  God  (see  2  Chi'onicles24. 
18),  which  we  are  enjoined  to  await,  or  give  room  for.  (So 
the  best  interpreters.)  If  thine  enemy  hunger,  &c. — This 
is  taken  from  Proverbs  25. 21,22,  which  without  doubt  sup- 
plied the  basis  of  those  lofty  precepts  on  that  subject 
which  form  the  culminating  point  of  the  Sermon  on  the 
Mount.  In  so  doing  thou  shalt  heap  coals  of  fire  on  Itls 
head— As  the  heaping  of  "coals  of  fire"  is  in  the  Old  Tes- 
tament the  figurative  expression  of  Divine  vengeance 
(Psalm  140.  10;  11.  6,  itc),  the  true  sense  of  these  words 
seem  to  be,  'That  will  be  the  most  elTectual  vengeance— a 
vengeance  under  which  he  will  be  fain  to  bend.'  [So  Ai,- 
FORD,  Hodge,  &c.]  The  next  verse  confirms  this.  Be  not 
overcome  of  evil— for  then  you  are  the  conquered  party. 
but  overcome  evil  with  good— and  then  the  victory  Is 
yours;  you  have  subdued  your_enemy  in  the  noblest 
sense.— iVoie  (1.)  The  redeeming  mercy  of  Go<i  in  Christ  is, 
in  the  souls  of  believers,  the  living  spring  of  all  holy 
obedience  (w.  1).  (2.)  As  redemption  under  the  gospel  is 
not  by  Irrational  victims,  as  under  the  law,  but  "  by  the 
precious  blood  of  Christ"  (1  Peter  1.  18,  19),  and,  conse- 
quently, is  not  ritual  but  real,  so  the  sacrifices  which  be- 
lievers are  now  called  to  offer  are  all  "living  sacrifices;" 
and  these— summed  up  in  self-consecration  to  the  service 
of  God— are  "  holy  and  acceptable  to  God,"  making  up  to- 
gether "our  rational  service"  (v.  1).  (3.)  In  this  light, 
what  are  we  to  think  of  the  so-called  'unbloody  sacrifice 
of  the  mass,  continually  offered  to  God  as  a  propitiation 
for  the  sins  both  of  the  living  and  the  dead,'  which  the 
adherents  of  Rome's  corrupt  faith  have  been  taught  for 
ages  to  believe  is  the  higliest  and  holiest  act  of  Christian 
worship  — in  direct  opposition  to  the  sublimely  simple 
teaching  which  the  Christians  of  Rome  first  received  (v. 
1)!  (4.)  Christians  should  not  feel  themselves  at  liberty  to 
be  conformed  to  the  world.  If  only  they  avoid  what  is 
manifestly  sinful;  but  rather,  yielding  themselves  to  the 
transforming  power  of  the  trutli  as  it  is  in  Jesus,  they 
should  strive  to  exhibit  before  the  world  an  entire  ren- 
ovation of  heart  and  life.  (v.  2).  (5.)  What  God  would  havo 
men  to  be,  in  all  its  beauty  and  grandeur,  is  for  the  first, 
time  really  apprehended,  wlien  "written  not  with  ink, 
but  with  the  Spirit  of  the  living  God,  not  on  tables  of 
stone,  but  on  tlie  fleshy  tables  of  the  heart,"  2Corlnthian« 
3. 3  (v.  2).  (6.)  Self-sufficiency  and  lust  of  power  are  pecu- 
liarly unlovely  In  the  vessels  of  mercy,  whose  respective 
graces  and  gifts  are  all  a  Divine  trust  for  behoof  of  the 
common  body  and  of  mankind  at  large  (v.  3,  4).  (7.)  As 
forgetfulness  of  this  has  been  the  source  of  innumerable 

253 


The  Duties  we  owe  to  Magistrates, 


ROMANS  XIII,  XIV. 


Gluttony  and  Drunkenness  Forbidden. 


and  unspeakable  evils  In  the  Cbarch  of  Christ,  so  the 
faithful  exercise  by  every  Christian  of  his  own  peculiar 
ofQce  and  gifts,  and  the  loving  recognition  of  those  of  his 
orethren,  as  all  of  equal  importance  In  their  own  place, 
would  put  a  new  face  upon  the  visible  Church,  to  the  vast 
benefit  and  comfort  of  Cliristians  themselves  and  to  the 
admiration  of  the  woild  around  them  (v.  6-8).  (8.)  What 
would  the  world  be,  if  it  were  filled  witli  Christians  hav- 
ing but  one  object  in  life,  high  above  every  other— to 
"serve  the  Lord"— and  throwing  into  this  service 'alac- 
rity' in  the  discharge  of  all  duties,  and  abiding  "warmth 
of  spirit"  (v.  11) !  (9.)  Oh  how  far  is  even  the  living  Church 
from  exhibiting  the  whole  character  and  spirit,  so  beau- 
tifully portrayed  in  the  latter  verses  of  this  chapter  (v. 
13-21)!  What  need  of  a  fresh  baptism  of  the  Spirit  iu 
order  to  this !  And  how  "  fair  as  tlie  moon,  clear  as  the 
Bun,  and  terrible  as  an  army  witli  banners,"  will  the 
Church  become,  when  at  length  instinct  with  this  Spirit! 
The  Lord  hasten  it  in  its  time ! 

CHAPTER  XIII. 
Ver.  1-H.  Same  Subject  continued— Political,  and 
Social  Relations— Motives.  1,  a.  Let  every  sotil— 
every  man  of  you — toe  subject  unto  the  liiglier  po-wers — 
or,  'submit  himself  to  the  authorities  that  are  above 
him.'  For  there  is  no  power  ('no  authority')  but  of 
God:  the  powers  that  be  are  ('have  been')  ordained  of 
God.  Whosoever  therefore  rcsisteth  the  po-»ver — '  So 
that  he  that  setteth  himself  against  tlie  authority' — rc- 
sisteth the  ordinance  of  God ;  and  they  that  resist 
shall  receive  to  themselves  damnation — or, '  condemna- 
tion,' according  to  the  old  sense  of  that  word ;  that  is,  not 
from  the  magistrate,  but  from  God,  whose  authority  in 
the  magistrate's  is  resisted.  3,  4.  For  rulers  are  not  a 
terror  to  good  works—'  to  the  good  work,'  as  the  true 
reading  appears  to  be— but  to  the  evil  ....  he  bcarcth 
not  the  sword  in  vain— t.  e.,  the  symbol  of  the  magis- 
trate's authority  to  punish.  5.  Wherefore  ye  must 
needs  be  subject,  not  only  for  wrath— for  fear  of  the 
magistrate's  vengeance— but  also  for  conscience'  sake — 
from  reverence  for  God's  authority.  It  is  of  Magistracy  in 
general,  considered  as  a  Divine  ordinance,  that  this  is 
spolicii:  and  the  statement  applies  equally  to  all  forms 
of  government,  from  an  unchecked  despotism— such  as 
flourished  when  this  was  written,  under  the  Emperor 
Nero— to  a  pure  democracy.  The  inalienable  right  of  all 
subjects  to  endeavour  to  alter  or  improve  the  form  of  gov- 
ernment under  which  they  live  is  left  untouched  here. 
But  since  Christians  were  constantly  charged  with  turn- 
ing the  world  upside  down,  and  since  there  certainly  were 
elements  enough  in  Christianity  of  moral  and  social  rev- 
olution to  give  plausibility  to  the  charge,  and  tempt  noble 
spirits,  crushed  under  misgovernmeut,  to  take  redress 
into  their  own  hands,  it  was  of  special  importance  that 
the  pacific,  submissive,  loyal  spirit  of  those  Christians 
who  resided  at  the  great  seat  of  political  power,  should 
furnish  a  visible  refutation  of  this  charge.  G,  7.  For,  for 
this  cause  pay  ye  (rather,  'ye  paj'')  tribute  also— (/.  d., 
"This  is  the  reason  why  ye  pay  the  contributions  requi- 
site for  maintaining  the  civil  government.'  for  they  are 
God's  ministers,  attending  continually  upon  ('to') 
this  very  thing.  Render  tliereforc  to  all  tlielr  dues— 
From  magistrates  the  apostle  now  comes  to  otlier  offi- 
cials, and  from  them  to  men  related  to  us  by  whatever 
tie.  tribute— land  tax.  custom— mercantile  tax.  fear- 
reverence  for  superiors,  honour— the  respect  due  to  per- 
sons of  distinction.  8.  Owe  no  man  anything,  but  to 
love  one  another— (j-.  d.,  'Acquit  yourselves  of  all  obli- 
gations except  love,  which  is  a  debt  that  must  remain 
ever  due.'  [Hodge.]  for  lie  that  loveth  anotlier  hath 
fulfilled  the  law— for  the  law  itself  is  but  love  in  man- 
ifold action,  regarded  as  matter  of  duty.  9.  For  this, 
Ac— better  thus :  '  For  the  [commandments],  Thou  sh.alt 
not  kill.  Thou  shalt  not  commit  adultery.  Thou  shall 
not  steal,  Thou  shalt  not  covet,  and  whatever  other 
v'ommandment  [there  may  be],  it  is  summed  up,'  &c. 
(The  clause,  "Thou  shalt  not  bear  false  witness"  is 
254 


wanting  iu  all  the  most  ancient  MSS.)  The  apostle 
refers  liere  only  to  the  second  table  of  the  law,  as  love 
to  our  neighbour  is  what  he  is  treating  of.  10.  liove 
worketh  no  ill  to  his  (or, '  one's')  neighbour :  therefore, 

&c.— As  love,  from  its  very  nature,  studies  and  delights  to 
please  its  object,  its  very  existence  is  an  effectual  security 
against  our  wilfully  injuring  him.  Next  follow  some 
general  motives  to  the  faithful  discharge  of  all  these 
duties.  11.  And  that- rather,  'And  this'  [do]— knowing 
the  time,  that  no%v  It  is  liigh  time— lit., '  tlie  hour  has 
already  come.'  for  us  to  a-wake  out  of  sleep — of  stupid, 
fatal  indiflference  to  eternal  things,  for  no^v  is  our  sal- 
vation—rather, 'the  salvation,'  or  simply  'salvation' — 
nearer  than  when  we  (first)  believed— This  is  in  the 
line  of  all  our  Lord's  teaching,  which  represents  the  de- 
cisive day  of  Christ's  second  appearing  as  at  hand,  to 
keep  believers  ever  in  the  attitude  of  wakeful  expectancy, 
but  without  reference  to  the  chronological  nearness  or  dis- 
tance of  that  event.  VZ.  The  night  (of  evil)  is  far  spent, 
the  day  (of  consummated  triumph  over  it)  is  at  hand: 
let  us  therefore  cast  off  (as  a  dress)  the  works  of  dark- 
ness—all works  holding  of  the  kingdom  and  period  of 
darkness,  with  which,  as  followers  of  tlie  risen  Saviour, 
our  connection  has  been  dissolved,  and  let  us  put  on 
the  armour  of  light— described  at  large  in  Ephesians  C. 
11-18.  13.  Let  us  walk  honestly  ('becomingly,'  'seem- 
ingly') as  in  the  day— 3.  d.,  'Men  choose  the  night  for 
their  revels,  but  our  night  is  past,  for  we  are  all  the  chil- 
dren of  tlie  light  and  of  the  day  (I  Thessalonians  5.  5):  let 
us  therefore  only  do  what  is  fit  to  be  exposed  to  the  light 
of  such  a  day.'  not  in  rioting  and  di-unkenness- varied 
forms  of  intemperance;  denoting  revels  in  general,  usu- 
ally ending  in  intoxication,  not  in  chambering  and 
wantonness— varied  forms  of  impurity ;  the  one  pointing 
to  definite  acts,  the  otlier  more  general,  not  in  strife 
and  envying— varied  forms  of  that  venomous  feeling  be- 
tween man  and  man  which  reverses  the  law  of  love.  14. 
Bat— to  sum  up  all  iu  one  word— put  yc  on  the  Lord 
Jesus  Christ— in  such  wise  that  Christ  only  may  be  seen 
in  you  (see  2  Corinthians  3.3;  Galatians  3.  27;  Ephesians 
4.24).  and  make  no  provision  ('take  no  forethought') 
for  the  flesh,  to  [fulfil]  the  lusts  [thereof  ]—g.  ti.,  'direct 
none  of  your  attention  to  the  cravings  of  your  corrupt 
nature,  how  j'ou  may  provide  for  their  gratification.'— 
Note  (1.)  How  gloriously  adapted  is  Christianity  for  hu- 
man society  in  all  conditions!  As  it  makes  war  directly 
against  no  specific  forms  of  government,  so  it  directly  re- 
commends none.  While  its  holy  and  benign  principles 
secure  the  ultimate  abolition  of  all  iniquitous  govern- 
ment, the  reverence  which  it  teaches  for  magistracy, 
under  whatever  form,  as  a  Divine  institution,  secures  the 
loyalty  and  peaceableness  of  its  disciples,  amid  all  the 
turbulence  and  distractions  of  civil  society,  and  makes  it 
the  highest  interest  of  all  states  to  welcome  it  within 
their  pale,  as  in  this  as  well  as  every  other  sense— "the 
salt  of  the  earth,  the  light  of  the  world"  [v.  1-6).  (2.)  Chris- 
tianity is  the  grand  specific  for  the  purification  and  ele- 
vation of  all  the  social  relations ;  inspiring  a  i-eadines.s  ^o 
discharge  all  obligations,  and  most  of  all,  implanticg  ia 
its  disciples  that  love  whicli  secures  all  men  against  in- 
Jury  from  them,  inasmuch  as  it  is  the  fulfilling  of  the  law 
(v.  6-10).  (3.)  The  rapid  march  of  the  kingdom  of  God,  the 
advanced  stage  of  it  at  wliicli  we  have  arrived,  and  the 
e  rer-nearing  approach  of  the  perfect  day— nearer  to  every 
believer  tlie  longer  he  lives— sliould  quicken  all  t.ie  chil- 
dren of  light  to  redeem  the  time,  and,  seeing  that  they 
look  for  such  things,  to  be  diligent,  that  they  may  be 
found  of  Him  in  peace,  without  spot  and  blameless  (2 
Peter  3. 1-J).  (4.)  In  virtue  of  'the  expulsive  power  of  a 
new  and  more  powerful  affection,'  the  great  secret  of  per- 
severing holiness  in  all  manner  of  conversation  will  be 
found  to  be  "  Clirist  in  us,  the  hope  of  glory"  (Colossians 
I.  27),  and  Christ  on  us,  as  the  character  in  which  alone 
we  shall  be  able  to  shine  before  men  (2  Corinthians  3. 3) 
{V.  14). 

CHAPTER    XIV. 

Ver.  1-23.    Same  Subject  continued— Chp.istian  Fob- 


Men  may  not  Conlemn  or  Condemn 


ROMANS  XIV. 


Each  Other  Jar  Things  Indifferent 


BEARANCE.  The  subject  here,  and  on  to  ch.  15. 13,  is  the 
cmusideralion  due  from  stronger  Christians  to  their  weaker 
brethren;  which  is  but  the  great  law  of  love  (treated  of  in 
ch.  13.)  in  one  particular  form.  1.  Him  that  is  -weak  In 
the  faith— rather,  'in  faith  ;'  i.  e.,  not '  Hini.  that  is  weak 
in  the  truth  believed'  [Calvin,  Beza,  Alford,  &c.],  but 
(as  most  interpreters  agree),  '  Hini  whose  faith  wants  that 
firmness  and  breadth  which  would  raise  him  above  small 
scruples.'  (See  on  r.  22,  23.)  receive  yc— to  cordial  Chris- 
tian fellowship — htit  not  to  tloiihtful  disputations — 
rather,  perhaps, '  not  to  tlie  deciding  of  doubts,'  or  'scru- 
ples;' i.e.,  not  for  the  purpose  of  arguing  him  out  of 
them:  which  indeed  usually  does  the  reverse;  whereas 
to  receive  him  to  full  brotherly  confidence  and  cordial 
interchange  of  Christian  afTection  is  the  most  eflTectual 
way  of  drawing  them  off.  Two  examples  ol'such  scruples 
are  here  specified,  touching  Jewish  meats  and  days.  "  The 
strong,"  it  will  be  observed,  are  those  wlio  knew  tlieso  to 
be  abolished  under  the  gospel ;  "  the  Aveak"  are  tliose  who 
had  scruples  on  tliis  point.  3.  one  believetli  that  he 
may  eat  all  things — See  Acts  10.  16.  another,  -wlio  is 
weak,  eatetli  herbs — restricting  himself  probal)ly  to  a 
vr^etable  diet,  for  fear  of  eating  what  might  have  been 
offered  to  idols,  and  so  would  be  unclean.  (See  1  Corin- 
thians 8.)  3.  Let  not  him  tliat  eateth  despise  (look  down 
superciliously  upon)  Iiim  that  eatetli  not;  and  let  not 
liiin  that  eateth  not  Judge  (sit  in  judgment  censoriously 
upon)  hiin  tliat  eateth :  for  God  Iiath  received  him — as 
one  of  His  dear  children,  who  in  this  matter  acts  not 
from  laxity,  but  religious  principle.  4t.  Who  art  tliou 
that  judgest  another  man's  (rather,  'anotlier's')  ser- 
vant J— i.  e.,  Christ's,  as  tile  whole  context  shows,  espe- 
cially i'.  8,  9.  Yea,  &c.— 'But  he  shall  be  made  to  stand, 
for  God  is  able  to  make  him  stand ;'  i.  e.,  to  make  good  his 
standing,  not  at  the  day  of  judgment,  of  which  the  apos- 
tle treats  in  v.  10,  but  in  the  true  fellowship  of  the  Church 
here,  in  spite  of  thy  censures.  5.  One  man  estcemeth 
one  day  above  another :  another  estccmetli  every  <lay 
—The  supplement  "alike"  should  be  omitted,  as  injuring 
;he  sense.  Let  every  man  be  fully  persuaded  in  iiis 
o^va  mind — be  guided  In  such  matters  by  conscientious 
conviction.  6.  He  that  regardeth  the  day,  regardeth 
it  to  tlie  liord— the  Lord  Christ,  as  before— and  lie  .  .  . 
not,  to  the  Lord  he  doth  not — each  doing  wliat  he  be- 
lieves to  be  tlie  Lord's  will.  He  that  eatetl»,  eateth  to 
the  Lord,  for  lie  giveth  God  titanks ;  and  he  that  eat- 
eth not,  to  the  Lord  he  eateth  not,  and  givetli  God 
thanks— The  one  gave  thanks  to  God  for  tiie  flesh  whicli 
the  other  scrupled  to  use;  the  other  did  tlie  same  for 
the  herbs  to  which,  for  conscience'  sake,  he  restricted 
himself.  From  this  passage  about  the  observance  of 
days,  AiiFORD  unhappily  infers  that  such  language  could 
not  have  been  used  if  the  sabbath-law  had  been  in  force 
under  the  Gospel  in  any  form.  Certainly  it  could  not, 
if  the  sabbath  were  merely  one  of  the  Jewish  festival 
days;  but  it  will  not  do  to  take  this  for  granted  merely 
because  it  was  observed  under  the  Mosaic  economy.  And 
certainly,  if  the  sabbath  was  more  ancient  than  Judaism; 
If,  even  under  Judaism,  it  was  enshrined  amongst  the 
eternal  sanctities  of  the  Decalogue,  uttered,  as  no  other 
parts  of  Judaism  were,  amidst  the  terrors  of  Sinai;  and  if 
the  Lawgiver  Himself  said  of  it  when  on  eartli,  "The  Son 
of  man  is  Loud  even  of  the  SABnAxu  day"  (see  Mark 
2.  28)— it  will  be  hard  to  show  that  the  apostle  must  have 
meant  it  to  be  ranked  by  his  readers  amongst  those 
vanished  Jewish  festival  days,  which  only  "weakness" 
could  imagine  to  be  still  In  force — a  weakness  wliich  those 
•who  had  more  light  ought,  out  of  love,  merely  to  bear 
with.  7,  8,  For  none  of  us  (Cliristians)  livctli  to  Itim- 
fcelf— (See  2  Corinthians  5.  14,  15),  to  dispose  of  liimself  or 
shape  ills  conduct  after  his  own  ide.as  and  inclinations. 
and  no  man  ('and  none' — of  us  Cliristians)  dicth  to  him- 
self. For  -whether  -we  live,  ^ve  live  unto  tlic  Lord  (the 
Ivord  Ciiuist;  see  next  verse);  and  >vhetlier  ive  die,  ive> 
die  unto  the  Lordf  -whether  mtc  live  therefore,  or  die, 
^ve  are  the  Lord'*— Nothing  but  the  most  vivid  explana- 
tion of  these  remarkable  words  could  make  them  endur- 
able to  any  Christian  ear,  if  Christ  were  a  mere  creature. 


For  Christ  is  here— In  the  most  emphatic  terms,  and  yet 
in  the  most  unimpassioned  tone— held  up  as  the  supreme 
Object  of  the  Christian's  life,  and  of  his  death  too;  and 
that  by  the  man  whose  horror  of  creature--n'orshlp  was 
such,  that  when  the  poor  Lycaonians  would  have  wor- 
shipped himself,  he  rushed  forth  to  arrest  the  deed,  di- 
recting them  to  "  the  living  God,"  as  the  only  legitimate 
Object  of  worship  (Acts  14.  15).  Nor  does  Paul  teach  this 
here,  but  rather  appeals  to  it  as  a  known  and  recognized 
fact,  of  which  he  had  only  to  remind  his  readers.  And 
since  the  apostle,  when  he  wrote  these  words,  had  never 
been  at  Rome,  he  could  only  know  that  the  Roman  Chris- 
tians would  assent  to  this  view  of  Christ,  because  it  was 
the  common  teaching  of  all  the  accredited  preachers  of  Chris- 
tianity, and  the  common  faith  of  all  Christians.  9.  For  to 
this  end  Christ  both,  &c. — The  true  reading  here  is.  To 
this  end  Christ  died  and  lived  ['again']  that  he  might  be 
Lord  botli  of  the  dead  and  ('and  of  the')  living— The 
grand  object  of  His  death  was  to  acquire  this  absolute 
Lordship  over  His  redeenied,  both  in  their  living  and 
in  their  dying,  as  His  of  right.  10.  But  -why,  &c.— The 
original  is  more  lively: — 'But  thou  (the  weaker  believer), 
why  judgest  thou  thy  brother?  And  thou  again  (the 
stronger),  why  despisest  thou  thy  brother  ?'  for  -we  shall 
all  (the  strong  and  the  weak  together)  stand  before  the 
judgment-seat  of  Christ— All  the  most  ancient  and  best 
MSS.  read  here, '  the  judgment-seat  of  God.'  The  present 
reading  doubtless  crept  in  from  2  Corinthians  5. 10,  where 
"the  judgment-seat  of  Christ"  occurs.  But  here  "the 
judgment-seat  of  Ood"  seems  to  have  been  used,  with 
I'eference  to  the  quotation  and  the  inference  in  the  next 
two  verses.  11, 13.  For  it  is  ivritten  (Isaiah  45.  23),  As  I 
live,  saith  the  Lord  {Hebrew,  JEHOVAH),  every  knee 
sliall  bow  to  me,  and  every  tongue  shall  confess  to 
God— consequently,  shall  bow  to  the  award  of  God  upon 
tlieir  character  and  actions.  So  then  (infers  the  apostle) 
every  one  of  .us  shall  give  account  of  himself  to  God — 
Now,  if  it  be  remembered  that  all  this  is  adduced  quite 
incidentally,  to  show  that  Christ  is  the  absolute  Master 
of  all  Christians,  to  rule  their  judgments  and  feelings 
towards  each  other  while  "living," and  todisposeof  them 
"dying,"  the  testimony  which  it  bears  to  the  absolute 
Divinity  of  Christ  will  appear  remarkable.  Ou  anj'  other 
view,  the  quotation  to  show  that  we  shall  all  stand  before 
the  judgment-seat  of  God  would  be  a  strange  proof  that 
Cliristians  are  all  amenable  to  Christ.  13.  Let  us  not 
tlierefoi-e  judge  ('assume  the  office  of  judge  over')  one 
another;  but  judge  this  rather,  i&e.— a  beautiful  sort  of 
play  upon  the  word  'judge,'  meaning,  'But  let  this  be 
your  judgment,  not  to  put  a  stumbling-block,'  &e.  14, 
15.  I  kuo-w,  and  am  pcrsiiaded  by  (or  rather,  'in')  tlie 
Lord  Jes-!»s— as  "having  the  mind  of  Christ"  (1  Corinth- 
ians 2.  IG).  that  there  is  notliing  unclean  of  itself— 
Hence  it  is  that  he  calls  those  "the  strong"  who  believed 
in  the  abolition  of  all  ritual  distinctions  under  the  Gospel. 
(See  Acts  10.  15.)  but  ('save  that')  to  him  that  esteemcth 
ajiytliiiig  to  be  unclean,  to  him  it  is  unclean— 7.  d., 
'and  therefore,  though  yon,  can  eat  of  it  without  sin, /ic 
cannot.'  But  If  tliy  brotiier  be  grieved  (has  his  weak 
conscience  hurt)  ■^vith  [thy]  meat— rather,  'because  of 
meat.'  Tlie  woi-d  "meat"  is  purposely  selected  as  some- 
tliing  contemptible  in  contrast  with  the  tremendous  risk 
run  for  its  sake.  Accordingly,  in  the  next  clause,  that 
idea  is  brought  out  with  great  strength.  Destroy  not 
liim  Avith  ('  by')  thy  meat  for  >vhom  Christ  died— 'The 
worth  of  even  the  poorest  and  weakest  brother  cannot  be 
more  emphatically  expressed  than  by  the  words,  "for 
whom  Christ  died."  '  [OLSir.\usEN.]  The  same  sentiment 
is  expressed  with  equal  sharpness  in  1  Corinthians  8. 11. 
Whatever  tends  to  make  any  one  violate  his  conscience  tends  to 
the  destruction  of  his  soid ;  and  he  who  helps,  whether  ivittingly 
or  no,  to  bring  about  the  one  is  gnilty  of  aiding  to  accomplish 
the  other.  16,  IT.  Let  not  then  your  good— j.  e.,  this  lib- 
erty of  yours  as  to  Jewish  meats  and  days,  well-founded 
though  It  be— be  evil  spoken  of— for  the  evil  it  does  to 
otiiers.  For  th«  kingdom  of  God— or,  as  we  should  say, 
Hellgion;  i.e.,  the  proper  business  and  blessedness  for 
which  Christians  are  formed  into  a  community  of  re- 

255 


The  Duty  of  Cliristian  Forbearance 


ROMANS  XIV. 


from  the  Strong  to  the  Weak. 


newetl  men  in  thorough  subjection  to  God  (cf.  1  Corinth- 
ians 4.  20).  is  uot  meat  and  drink  ('  eating  and  drink- 
ing'); but  rigliteousnesS)  and  peace,  and  joy  In  tlie 
Holy  Gliost— a  beautiful  and  comprehensive  division  of 
living  Christianity.  The  first — "righteousness"— has  re- 
spect to  God,  denoting  here  'rectitude,'  in  its  widest  sense 
(as  in  Matthew  6.  33);  the  second— "peace"— has  respect  to 
our  neighbours,  denoting  '  concord'  among  brethren  (as  is 
plain  from  v.  19;  cf.  Epliesians  4.3;  Colossians  3.  14,  15); 
the  third— "joy  in  the  Holy  Ghost"— has  respect  to  our- 
selves. Tliis  phrase,  'joy  in  the  Holy  Ghost,'  represents 
Christians  as  so  thinking  and  feeling  under  the  workings 
of  the  Holy  Ghost,  that  their  joy  may  be  viewed  rather 
as  that  of  the  blessed  Agent  who  inspires  it  than  their 
own  (cf.  I  Thessalonians  1.  6).  18.  For  lie  that  in  these 
tUings— 'in  this,' meaning  this  threefold  life,  sei-veth 
Clirlst— Here  again  observe  how,  though  we  do  these 
three  things  as  a  "kingdom  of  Ood,"  yet  It  ia  "  Christ" 
that  we  serve  in  so  doing;  the  apostle  passing  herefrom 
God  to  Christ  as  naturally  as  before  from  Christ  to  God- 
in  a  way  to  us  inconceivable,  if  Christ  had  been  viewed 
as  a  mere  creature  (cf.  2  Corinthians  8.  21).  is  acceptable 
to  God,  and  approved  of  men— these  being  the  things 
which  God  delights  in,  and  men  are  constrained  to  ap- 
prove. (Cf.  Proverbs  3.  4;  Luke  2.  52;  Acts  2.  47  ;  19.  20.)  the 
things,  &c.— more  simply, '  the  things  of  peace,  and  the 
things  of  mutual  edification.'  For  ('For  the  sake  of) 
meat  destroy  not  the  work  of  God — see  on  v.  15.  The 
apostle  sees  in  whatever  tends  to  violate  a  brother's  con- 
science the  incipient  destruction  of  God's  work  (for  every 
converted  man  is  such) — on  the  same  principle  as  "he 
that  liateth  his  brother  is  a  murderer"  (1  John  3. 15).  All 
things  indeed  are  pure — 'clean;'  the  ritual  distinctions 
being  at  an  end.  but  it  is  evil  to  the  man  (there  is  crim- 
inality in  the  man)  wlio  eateth  ■*vith  offence — i.  e.,  so  as 
to  stumble  a  weak  brother.  21,  It  is  good  not  to  eat 
flesh,  nor  to  drink  tvine,  nor  [any  thing]  ('nor  to  do 
any  thing')  whereby  ('  wherein')  thy  brother  stunibleth, 
or  is  offended,  or  is  made  weak —  rather,  '  is  weak.' 
These  three  words,  it  has  been  remarked,  are  each  inten- 
tionally weaker  than  tlie  other:— 5'.  d.,  'Which  may  cause 
a  brother  to  stumble,  or  even  be  obstructed  in  his  Chris- 
tian course,  nay— though  neither  of  these  may  follow- 
wherein  he  continues  weak;  unable  wholly  to  dis- 
regai'd  the  example,  and  yet  unprepared  to  follow  it.' 
But  this  injunction  to  abstain  from  flesh,  from  wine,  and 
from  whatsoever  may  hurt  the  conscience  of  a  brother, 
must  be  properly  understood.  Manifestly,  the  apostle  is 
treating  of  the  regulation  of  the  Christian's  conduct  with 
reference  simply  to  the  prejudices  of  the  weak  in  faith; 
and  his  directions  are  to  be  considered  not  as  prescriptions 
for  one's  entire  lifetime,  even  to  promote  the  good  of  men 
on  a  large  scale,  but  simply  as  cautions  against  the  too 
free  use  of  Christian  liberty  in  matters  where  other  Chris- 
tians, through  weakness,  are  not  persuaded  that  such 
liberty  is  divinely  allowed.  How  far  the  principle  in- 
volved in  this  may  be  legitimately  extended,  we  do  not 
inquire  here;  but  ere  we  consider  that  question,  it  is 
of  great  importance  to  fix  how  far  it  is  here  actually 
expressed,  and  what  is  the  precise  nature  of  the  illus- 
trations given  of  it.  !J3.  Hast  thou  faith- on  such 
matters?  have  it  to  thyself  (within  thine  own  breast) 
before  God— a  most  important  clause.  It  is  not  mere 
sincerity,  or  a  private  opinion,  of  which  the  apostle  speaks ; 
It  is  conviction  as  to  what  is  the  truth  and  will  of  God. 
If  thou  hast/ormed  this  conviction  in  the  sight  of  God, 
keep  thyself  in  this  frame  before  Him.  Of  course  this  is 
not  to  be  over-pressed,  as  if  it  were  wrong  to  discuss  such 
points  at  ill  with  our  weaker  brethren.  All  that  is  here 
condemned  Is  such  a  zeal  for  small  points  as  endangers 
Christiar  love.  Happy  is  he  that  condemneth  not  him- 
gelf  In  thatwliich  he  alloweth— allows  himself  to  do 
nothing,  about  the  lawfulness  of  which  he  has  scruples ; 
does  only  what  he  neither  knows  nor  fears  to  be  sinful. 
33.  And  (rather,  '  But ')  lie  that  doubteth  is  damned— 
(see  on  the  word  "damnation,"  ch.  13.  2).  if  he  eat,  because 
[he  eateth]  uot  of  faith— see  on  the  meaning  of  "  faith  " 
here,  v.  22.  for  whatsoever  is  not  of  faith  Is  sin— a  maxim 
256 


of  unspeakable  importance  in  the  Cliristian  life.— iV^ote  (1.) 
Some  points  in  Christianity  are  unessential  to  Christian 
fellowship ;  so  that  though  one  may  be  in  error  upon  them, 
he  is  not  on  that  account  to  be  excluded  either  from  the 
communion  of  the  Church  or  from  the  full  confidence  of 
those  who  have  more  light.  This  distinction  between  es- 
sential and  non-essential  truths  is  denied  by  some  who 
affect  more  than  ordinary  zeal  for  the  honour  and  truth 
of  God.  But  they  must  settle  the  question  with  our  apos- 
tle. (2.)  Acceptance  with  God  is  the  only  proper  criterion 
of  right  to  Christian  fellowship.  Whom  God  receives,  men 
cannot  lawfully  reject  (u.  3, 4).  (3.)  As  there  is  much  self- 
pleasing  in  setting  up  narrow  standards  of  Christian  fel- 
lowship, so  one  of  the  best  preservatives  against  the  temp- 
tation to  do  this  will  be  found  in  the  continual  remem- 
brance that  Christ  is  the  one  Object  for  whom  all  Chris- 
tians live,  and  to  whom  all  Christians  die;  this  will  be 
such  a  living  and  exalted  bond  of  union  between  the  strong 
and  the  weak  as  will  overshadow  all  their  lesser  differ- 
ences and  gradually  absorb  them  (v.  7-9).  (4.)  The  considera- 
tion of  the  common  judgment-seat  at  which  the  strong  and 
the  weak  shall  stand  together  will  be  found  another  pre- 
servative against  tlie  unlovely  disposition  to  sit  in  judg- 
ment one  on  another  {v.  10-12).  (5.)  How  brightly  does  the 
supreme  Divinity  of  Christ  shine  out  in  this  chapter !  The 
exposition  itself  supersedes  further  illustration  here.  (6.) 
Though  forbearance  be  a  great  Christian  duty,  indifference 
to  the  distinction  between  truth  and  error  is  not  thereby 
encouraged.  The  former  is,  by  the  lax,  made  an  excuse 
for  the  latter.  But  our  apostle,  while  teaching  "the 
strong"  to  bear  with  "the  weak,"  repeatedly  intimates  in 
this  chapter  where  the  truth  really  lay  on  the  points  in 
question,  and  takes  care  to  call  those  who  took  the  wrong 
side  "  the  weak  "  (u.  1, 2, 14),  (7.)  With  what  holy  jealousy 
ought  the  purity  of  the  conscience  to  be  guarded,  since 
every  deliberate  violation  of  it  is  incipient  perdition  (r.  15, 
20) !  Some,  who  seem  to  be  more  jealous  for  the  honour  of 
certain  doctrines  than  for  the  souls  of  men,  enervate  this 
terrific  truth  by  asking  how  it  bears  upon  the  'Persever- 
ance of  the  saints ;'  the  advocates  of  that  doctrine  thinking 
it  necessary  to  explain  away  what  is  meant  by  "  destroy- 
ing the  work  of  God"  (v.  20),  and  "destroying  him  for 
whom  Christ  died  "  [v.  15),  for  fear  of  the  doctrinal  conse- 
quences of  taking  it  nakedly ;  while  the  opponents  of  that 
doctrine  are  ready  to  ask.  How  could  the  apostle  have 
used  such  language  if  he  had  believed  that  sucl\.  a  catas- 
trophe was  impossible?  The  true  answegQ  i\l^j;  ^  lies  in 
dismissing  the  question  as  impertinent,ijj„,j  p^-jostle  is 
enunciating  a  great  and  eternal  princi  qijj'fQyjj  „ristian 
Ethics — that  the  wilful  violation  of  conscien  j-^j.  j^^g^„-^^wUhin 
itself  a  seed  of  destruction ;  or,  to  express  i>>  jqu  seciir^»  ^^^^ 
the  total  destruction  of  the  work  of  God  iii  '-.  i^j  ^newed 
soul,  and,  consequently,  the  loss  of  that  soul  for  exernity, 
needs  only  the  carrying  out  to  its  full  effect  of  such  viola- 
tion of  the  conscience.  Whether  such  effects  do  take  place, 
in  pointof  fact,  the  apostle  gives  not  the  most  distant  hint 
here  ;  and  therefore  that  point  must  be  settled  elsewhere. 
But,  beyond  all  doubt,  as  the  position  we  have  laid  down 
is  emphatically  expressed  by  the  apostle,  so  the  interests 
of  all  who  call  themselves  Christians  require  to  be  pro- 
claimed and  pressed  on  every  suitable  occasion.  (8.)  Zeal 
for  comparatively  small  points  of  truth  is  a  poor  substi- 
tute for  the  substantial  and  catholic  and  abiding  realities 
of  tlie  Christian  life  {v.  17, 18).  (9.)  "Peace  "  amongst  the 
followers  of  Christ  is  a  blessing  too  precious  to  themselves, 
and,  as  a  testimony  to  them  that  are  without,  too  import- 
ant, to  be  ruptured  for  trifles,  even  though  some  lesser 
truths  be  involved  in  these  (v.  19,  20).  Nor  are  those  truths 
themselves  disparaged  or  endangered  thereby,  but  the 
reverse.  (10.)  Many  things  which  are  lawful  are  not  expe- 
dient. In  the  use  of  any  liberty,  therefore,  our  question 
should  be,  not  simply.  Is  this  lawful?  but  even  if  so.  Can 
it  be  used  with  safety  to  a  brother's  conscience?  —  How 
will  it  affect  my  brother's  soul  (r.  21)7  It  is  permitted  to 
no  Christian  to  say  with  Cain,  "Am  I  my  brother's 
keeper  7"  (Genesis  4.  9.)  (11.)  Whenever  we  are  in  doubt 
as  to  a  point  ot  aucy— where  abstinence  is  manifestly  sin- 
less, but  compliance  not  clearly  lawful— the  safe  course  is 


We  may  not  Please  Ourselves. 


ROMANS  XV. 


Paul  Excuselh  Himself  for  Wrilinff. 


Rver  to  be  preferred,  for  to  do  otherwise  is  itself  sinful.  (12.) 
How  exiilted  and  beautiful  is  the  Ethics  of  Christianity — 
by  a  lew  great  principles  teacliing  us  how  to  steer  our 
course  amidst  practical  difficulties,  with  equal  regard 
to  Christian  liberty,  love,  aud  confidence! 

CHAPTER    XV. 

Ver.  1-13.  Same  Subject  continued  and  concluded. 
I.  We  then  tliatare  strong— on  such  points  as  liave  been 
discussed,  the  abolition  of  tlie  Jewish  distinction  of  meats 
and  days  under  tlie  gospel.  See  on  ch.  li.  1-1,  20.  ougUt 
.  .  .  not  to  please  ourselves — ought  to  tliink  less  of  what 
•we  may  lawfully  do  than  of  how  our  conduct  Avill  aflfect 
others.  3,  3.  Let  every  one  of  ws  (lay  himself  out  to) 
please  liis  neigUbour,  (not  indeed  for  his  mere  gratifica- 
tion, but)  for  Ills  good  (with  a  view)  to  liis  edification. 
For  even  Clirlst  pleased  not  (lived  not  to  please)  Uitn- 
self ;  but,  as  It  Is  ^vritten  (Psalni  CO.  9),  The  reproaclies, 
Ac— see  Mark  10,  42-45.  4.  For  ^vliatsoever  tUiisgs  ^vere 
%vritten  aforetime  -tvere  'ivrltten  for  our  learning  ('  in- 
struction ') ;  tliat  ■we  tlirough,  &c. — '  through  tlie  comfort 
and  the  patience  of  the  Scriptures  ' — inigUt  liave  Uope— 
g.  d.,  'Think  not  that  because  such  portions  of  Scripture 
relate  immediately  to  Christ,  they  are  inapplicable  to  you ; 
for  though  Christ's  sufferings,  as  a  Saviour,  Avero  exclu- 
sively His  own,  the  motives  that  prompted  them,  i\\Q  spirit 
in  which  they  were  endured,  and  the  general  principle  in- 
volved in  His  whole  work— self-sacrifice  for  the  good  of 
others— furnish  our  most  perfect  and  beautiful  model ;  and 
so  all  Scripture  relating  to  these  is  for  our  instruction; 
and  since  the  duty  oi  forbearance,  the  strong  with  the 
weak,  requires  " patience,"  and  this  again  needs  "com- 
fort," all  tliose  Scriptures  which  tell  of  patience  and  con- 
solation, particularly  of  the  patience  of  Clirist,  and  of  tlie 
consolation  which  sustained  Him  under  it,  are  our  ap- 
pointed and  appropriate  nutriment,  ministering  to  us 
■'Aope"  of  tliat  blessed  day  when  these  shall  no  more  be 
needed.'  See  on  ch.  4.,  note  7.  (For  the  same  connection 
between  "  patience  and  hope  "  see  on  ch.  12, 12,  and  1  Thes- 
salonians  1.  3.)  5,  6.  IVow  the  God  of  patience  aud  con- 
Bolatlou  — Such  beautiful  names  of  God  are  taken  from 
the  gi-aces  which  He  Inspires :  as  "  the  God  of  hope  "  {v.  13), 
■'the  God  of  peace"  {v.  33),  <&c.  grant  you  to  be  like  minded 
('  of  the  same  mind  ')  according  to  Christ  Jesus— It  is  not 
mere  unanimity  whicli  the  apostle  seeks  for  them; 
for  unanimity  in  evil  is  to  be  deprecate^rl.  But  it  is 
'' according  to  Christ  Jesus" — after  the  sublimest  model 
■>f  Him  whose  all-absorbing  desire  was  to  do,  "not  His 
own  will,  but  the  will  of  Him  that  sent  Him"  (John 
6.38).  that,  &c.— rather,  'that  with  one  accord  ye  may 
with  one  mouth  glorify  the  God  and  Father  of  our  Lord 
Jesus  Christ;'  the  mind  aud  the  mouth  of  all  giving  har- 
monious glorj'^  to  His  name.  What  a  prayer !  And  shall 
this  never  be  realized  on  earth  ?  7.  Wherefore— Return- 
ing to  the  point — receive  ye  one  another  to  tlie  glory  of 
God— If  Christ  received  us,  and  bears  with  all  our  weak- 
nesses, well  may  we  receive  and  compassionate  one  with 
another,  and  by  so  doing  God  will  be  glorified.  8-13. 
No>v— 'For'  Is  the  true  reading:  the  apostle  is  merely 
assigning  an  additional  motive  to  Christian  forbearance. 
I  say  that  Jesus  Christ  ^vas  ('  hath  become  ')  a  minister 
of  the  circumcision— a  remarkable  expression,  meaning 
'the  Father's  Servant  for  the  salvation  of  tiie  circum- 
cision (or,  of  Israel).'  for  tlic  tiiith  of  God— to  make 
good  the  veracity  of  God  towards  His  ancient  people,  to 
confirm  the  (Messianic)  promises  made  unto  tlie 
fathers — To  cheer  the  Jewish  believers,  whom  he  might 
8eem  to  have  been  disparaging,  and  to  keep  down  Gentile 
pride,  the  apostle  holds  up  Israel's  ualvation  as  the  pri- 
mary end  of  Christ's  mission.  But  next  after  this,  Christ 
was  sent— that  the  Gentiles  might  glorify  God  for  his 
mercy— A  number  of  quotations  from  the  Old  Testament 
here  follow,  to  show  that  God's  plan  of  mercy  embraced, 
from  the  first,  the  Gentiles  along  with  the  Jews,  as  it  is 
■written  (Psalm  18.  49),  I  will  confess  to  (i.  e.,  glorify) 
tliee  among  tlie  G«ntilea,  <tc.  And  again  (Deuteronomy, 
82.  43,  though  there  is  some  diflficulty  in  the  Jlcb.),  Kejolcc, 
Gi 


ye  Gentiles,  (along)  -ivitli  Itis  people  (Israel).  And  again 
(Psalm   117.  1),  Praise  the  Lord,  all  ye  Gentiles;    and 

laud  him,  all  ye  people  (' peoples ' — the  various  nations 
outside  the  pale  of  Judaism).  And  again,  Elsaias  saitU 
(Isaiali  11.  10),  There  shall  be  a  ('the')  root  of  Jesse — 
meaning,  not '  He  from  whom  Jesse  sprang,'  but 'He  that 
is  sprung  from  Jesse'  {i.e.,  Jesse's  son  David)— see  Rev- 
elation 22.  16.  and  he  that  shall  rise,  <tc.— So  the  LXX. 
in  substantial,  thougli  not  verbal,  agreement  with  the 
original.  13.  Now,  &c.—Tliis  seems  a  concluding  prayer, 
suggested  by  the  whole  preceding  subject-matter  of  the 
Epistle,  the  God  of  hope  (see  on  v.  5)  fill  you  %vith  all 
Joy  and  peace  in  believing — the  native  truth  of  that 
faith  which  is  the  great  theme  of  this  Epistle  (cf.  Galatians 
5.22).  that  ye  may  abound  in  hope — "of  the  glory  of 
God."  See  on  ch.  5.  1.  through  the  power  of  the  Holy 
Ghost— to  wliom,  in  the  economy  of  redemption,  it  be- 
longs to  inspire  believers  with  all  gracious  afl'ections.— On 
tlie  foregoing  portion,  JS'ote  (1.)  No  Christian  is  at  liberty 
to  regard  himself  as  an  isolated  disciple  of  the  Lord  Jesus, 
having  to  decide  questions  of  duty  and  liberty  solely  with 
reference  to  himself.  As  Christians  are  one  body  in. 
Christ,  so  tlie  great  law  of  love  binds  them  to  act  in  all 
things  witli  tenderness  and  consideration  for  their 
bretliren  in  "the  common  salvation"  (v.  1,2).  (2.)  Of 
this  unselfishness  Christ  is  the  perfect  model  of  all 
Christians  {v.  3).  (3.)  Holy  Scripture  is  the  Divine  store- 
house of  all  furniture  for  the  Christian  life,  even  in  its 
most  trying  and  delicate  features  {v.  4).  (4.)  The  harmo- 
nious glorification  of  the  God  and  Father  of  our  Lord 
Jesus  Christ  by  the  whole  body  of  the  redeemed,  as  it  is 
the  most  exalted  fruit  of  tlie  scheme  of  redemption,  so  it 
is  the  last  end  of  God  in  it  (v.  5-7). 

14-33.  Conclusion:  in  which  the  Apostle  apol- 
ogizes FOR  thus  writing  TO  THE  ROMAN  CHRISTIANS, 
EXPLAINS  WHY  HE  HAD  NOT  YET  VISITED  THEM,  AN- 
NOUNCES HIS  FUTURE  Plans,  and  asks  their  Prayers 
FOR  THE  Completion  of  them.  14, 15.  And,  &c.— rather, 
'Now  I  am  persuaded,  my  brethren,  even  I  myself,  con- 
cerning you ' — that  ye  also  yourselves  are  full  of  good- 
ness—of inclination  to  all  I  have  been  enjoining  on 
you — filled  ivith  all  knowledge  (of  the  truth  ex- 
pounded), and  able  (without  my  intervention)  to  ad- 
nionish  one  another.  Nevei-theless,  I  have  >vrltten 
the  more  boldly  unto  you  in  some  sort  ('  measure  '),  as 
putting  you  in  mind,  because  of  the  grace  that  is  given 
to  me  of  God— as  an  apostle  of  Jesus  Christ.  IG.  that  I 
should  be  the  (rather,  'a  ')  n»inister— The  word  here  used 
is  commonly  employed  to  express  the  office  of  the  priest- 
hood, from  whicli  accordingly  the  figurative  language  of 
the  rest  of  the  verse  is  taken,  of  Jesus  Christ  ('Christ 
Jesus,' according  to  the  true  reading)  to  the  Gentiles — 
a  further  proof  that  the  Epistle  was  addressed  to  a  Gentile 
Church.  See  on  ch.  1. 13.  ministering  the  gospel  of  God- 
As  the  word  here  is  a  still  more  priestly  one,  it  should  be 
rendered  [as  in  Revised  Vei^sion],  'ministering  as  a 
priest  in  the  Gospel  of  God.'  that  the  offering  up  of 
the  Gcn4iles(as  an  oblation  to  God,  in  their  converted 
character)  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost— the  end  to  which  the  ancient  offerings  typi- 
cally looked.  17.  I  have  therefore  ■whereof  I  may  glory 
— or  (adding  the  article,  as  the  reading  seems  to  be),  'I 
have  my  glorying.'  through  ('in')  Christ  Jesus  in 
those  things  ■which  pertain  to  God — the  things  of  the 
ministry  committed  to  me  of  God.  18-33.  For  I  ■»viH  not 
dare  to  speak  of  any  ('  to  speak  aught ')  of  those  things 
■ivhich  Christ  hath  not  'wrought  by  ine — a  modest, 
though  somewliat  obscui'e  form  of  expression,  meaning, 
'I  will  not  dare  to  go  beyond  what  Christ  hath  wrouglit 
by  me'— in  which  form  accordingly  the  rest  of  the  pas- 
sage is  expressed.  Observe  hero  how  Paul  ascribes  all 
the  success  of  his  labours  to  the  activity  of  the  living  Re-  P 

deemer,  working  in  and  by  him.  byAvord  and  deed— by 
preaching  and  working;  which  latter  he  explains  in  the 
next  clause,  through  mighty  (lit.,  'in  the  power  of) 
signs  and  -^vonders — t.  e.,  glorious  miracles,  by  the 
po>ver  of  the  Spirit  of  God—'  the  Holy  Ghost,'  as  the 
true  reading  seems  to  be.    This  seems  intended  to  explala 

257 


Paul  Promiielh  to  Visit  Rome, 


KOMANS  XVI.  and  Eequesteth  the  Prayers  of  the  Brethren. 


the  efficacy  of  the  word  preached,  as  well  as  the  working 
of  the  miracles  which  attested  it.  so  tliat  from.  Jerusa- 
lem, and  round  about  unto  ('as  far  as  ')  Illyricum — to 

the  extreme  north-western  boundary  of  Gi'eece.  It  cor- 
responds to  the  modern  Croatia  and  Dalmatia  (2  Timothy 
4.  10).  See  Acts  20.  1,  2.  I  liave  fully  preached  the  Gos- 
pel of  Christ.  Yea,  &c.  — rather,  'Yet  making  it  my 
study  (cf.  2  Corinthians  5.  9;  1  Thessalonlans  4. 11,  Greek), 
so  to  preach  the  Gospel,  not  where  Clirist  was  [already] 
named,  that  I  might  not  build  upon  another  man's  foun- 
dation: but  (might  act)  as  it  Is  written,  To  whom  no 
tidings  of  Him  came,  they  sliall  see,"  &c.  For  tvhich 
cause  —  'Being  so  long  occupied  with  this  missionary 
work,  I  have  been  much  (or,  'for  the  most  part')  hin- 
dered,' &c.  See  on  ch.  1.  9-11.  33,  24.  But  now  having 
no- more  place  ('no  longer  having  place') — i.  e.,  unbroken 
ground,  where  Christ  has  not  been  preaclied— and  having 
a  great  desire  ('a  longing')  these  many  years  to  come 
unto  you  (see,  as  before,  on  cli.  1.9-11);  vrliensoever  I 
take  my  journey  into  Spain— Whetlier  this  purpose  was 
ever  accomplished  has  been  much  disputed,  as  no  record 
of  it  nor  allusion  to  it  anywhere  occurs.  Tliose  who 
think  our  apostle  was  never  at  large  after  his  first  impris- 
onment at  Rome  will  of  course  hold  that  it  never  was; 
while  those  who  are  persuaded,  as  we  are,  that  lie  under- 
went a  second  imprisonment,  prior  to  which  he  was  at 
large  for  a  considerable  time  after  his  first,  incline  na- 
turally to  the  other  opinion.  I  -will  come  to  you— If 
these  words  were  not  originally  in  the  text,  and  there  is 
weighty  evidence  against  thein,  they  must  at  least  be 
Inserted  as  a  necessary  supplement,  in  my  journey, 
&c.— 'as  I  pass  through  by  you,  to  be  set  forward  on 
my  journey  tliither,  if  first  I  be  somewhat  filled  with 
your  company:'  q.d.,  'I  should  indeed  like  to  stay 
longer  with  you  than  I  can  hope  to  do,  but  I  must, 
to  some  extent  at  least,  have  my  fill  of  your  company.' 
aS-'^T.  But  no-»v  I  go  to  Jerusalem  to  nxinister  ('  minis- 
tering ')  to  the  saints— in  the  sense  Immediately  to  be  ex- 
plained. For,  &c.— better,  'For  Macedonia  and  Achaia 
have  thought  good  to  make  a  certain  contribution  for 
the  poor  of  the  saints  whicli  are  at  Jerusalem.  (See  Acts 
2-1.  17.)  They  have  thought  it  good;  and  their  debtors 
verilj^  they  a.rei'—q.d.,  'And  well  thej'  may,  considering 
what  tlie  Gentile  believers  owe  to  their  Jewish  brethren.' 
For  if  the  Gentiles  have  heen  made  partakers  of  their 
spiritu.al  things,  their  duty  is  also  ('  they  owe  it  also') 
to  minister  unto  them  in  carnal  tilings — Cf.  1  Corin- 
thians 9. 11 ;  Galatians  C.  G ;  and  see  Luke  7.  4 ;  Acts  10.  2. 
38,  39.  When  therefore  I  have  .  .  .  sealed  (i.e.,  deliv- 
ered over  safely)  to  thenx  tliis  fruit  (of  tlie  faith  and  love 
of  tlie  Gentile  converts),  I  -»vill  come  ('come  back,'  or 
'return')  by  you  into  Spain— See  on  v.  21.  And  I  am 
sure  ('I  know')  that  ...  I  shall  come  in  the  fulness  of 
tlie  blessing  of  Christ— Such,  Ijeyond  all  doubts,  is  the 
true  reading,  the  words  "of  the  gospel"  being  in  hardly 
any  MSS.  of  antiquity  and  authority.  Nor  was  the  apos- 
tle mistaken  in  this  confidence,  though  his  visit  to 
Rome  was  in  very  difTerent  circumstances  from  what  he 
expected.  See  Acts  28.  16— end.  30.  IVo^v  I  beseech  you, 
bretliren,  for  the  Lord  Jesus  Ciirist's  sake,  and  for  the 
love  of  the  Spirit — or,  '  by  the  Lord  Jesus  Clirist,  and  by 
the  love  of  the  Spirit'— not  the  love  which  the  Spirit 
beai's  to  us,  but  that  love  which  He  kindles  in  the  hearts 
of  believers  towards  each  other  -.—q.  d., '  By  that  Saviour 
whose  name  is  alike  dear  to  all  of  us  and  whose  unsearch- 
able riches  I  live  only  to  proclaim,  and  by  that  love  one 
■to  another  which  the  blessed  Spirit  diffuses  through  all 
the  brotherhood,  making  the  labours  of  Christ's  .servants 
a  matter  of  common  interest  to  all — I  beseech  you'  that 
ye  strive  together  witli  me  in  your  prayers  to  God  for 
me— implying  that  he  had  his  grounds  for  anxious  fear 
in  this  matter.  31.  that  I  may  be  delivered  from  them 
that  do  not  believe  ('  that  do  not  obey,'  i.  e.,  the  truth,  bj' 
believing  it;  as  in  ch.  2.  8)  in  Judea— He  saw  the  storm 
that  was  gathering  over  him  in  Judea,  wliich,  if  at  all, 
would  certainly  burst  upon  his  head  when  he  reached 
the  capital;  and  the  event  too  clearly  showed  the  correct- 
ness of  these  apprehensions,  and  that  my  service  tvhich 
258 


1  have  for  Jerusalem — see  on  v.  25-28.    may  be  accepted 

by  ('  prove  acceptable  to')  the  saints— Nor  was  he  without 
apprehension  lest  the  opposition  he  had  made  to  the  nar- 
row Jealousy  of  the  Jewish  converts  against  the  free  re- 
ception of  their  Gentile  brethren,  should  make  this  gift 
of  theirs  to  the  poor  saints  at  Jerusalem  less  welcome 
than  it  ought  to  be.  He  would  have  the  Romans  there- 
fore to  join  him  in  wrestling  with  God  that  this  gift 
might  be  gratefully  received,  and  prove  a  cement  between 
the  two  parties.  But  further.  33.  that  I  may  come  unto 
you  with  ('  in')  joy  by  the  will  ot  God  (Acts  18. 21 ;  1  Co- 
rinthians 4. 19;  16.  7;  Hebrews  6.  3;  James  4.  15),  and  may 
■»vlth  you  be  refreshed— rather,  '  with  you  refresh  my- 
self,' after  all  his  labours  and  anxieties,  and  so  be  refitted 
for  future  service.  33.  Now  the  God  of  peace  be  with 
you  all.  Amen— The  peace  here  sought  is  to  be  taken  in 
its  widest  sense  :  the  peace  of  reconciliation  to  God,  first, 
"  through  the  blood  of  the  everlasting  covenant"  (Hebrews 
13.20;  1  Thessalonlans  5.23;  2  Thessalonlans  3. 16;  Philip- 
pians  4.  9) ;  then  the  peace  which  tliat  reconciliation  dif- 
fuses among  all  the  partakers  of  it  (1  Corinthians  14.  33; 

2  Corinthians  13. 11;  and  see  on  ch.  16.  20);  more  widely 
still,  that  peace  which  the  children  of  God,  in  beautiful 
imitation  of  their  Father  in  heaven,  ai"e  called  and  priv- 
ileged to  diffuse  far  and  wide  through  this  sin-distracted 
and  divided  world  (ch.  22.  18;  Matthew  5.  9;  Hebrews  13. 
14;  James  3.  IS).— JVote  {!.)  Did  "the  chiefest  of  the  apos- 
tles" apologize  for  writing  to  a  Christian  Church  which 
he  had  never  seen,  and  a  Church  that  he  was  persuaded 
Avas  above  the  need  of  it,  save  to  "stir  up  their  pure 
minds  by  way  of  remembrance"  (2  Peter  1.  13;  3.  1);  and 
did  he  put  even  this  upon  the  sole  plea  of  apostolic  re- 
sponsibility (v.  14-16)?  What  a  contrast  is  thus  presented 
to  hierarchical  pride,  and  in  particular  to  the  affected 
humility  of  the  bishop  of  this  very  Rome !  How  close  the 
bond  which  the  one  spirit  draws  between  niinisters  and 
people — ^how  wide  the  sej)aration  produced  by  the  other ! 
(2.)  There  is  in  the  Christian  Church  no  real  priesthood, 
and  none  but  figurative  sacrifices.  Had  it  been  other- 
wise, it  is  inconceivable  that  the  16th  verse  of  this  chapter 
should  have  been  expressed  as  it  is.  Paul's  only  priest- 
hood and  sacrificial  offerings  lay,  first,  in  ministering  to 
them  as  "  the  apostle  of  the  Gentiles,"  not  the  sacrament 
with  the  'real  presence'  of  Christ  in  it,  or  the  sacrifice  of 
the  mass,  but  "  the  Gospel  of  God,"  and  then,  when  gath- 
ered under  the  Aving  of  Christ,  presenting  them  to  God  as 
a  grateful  offering,  "being  sanctified  (not  by  sacrificial 
gifts,  but)  by  the  Holy  Ghost."  (See  Hebrews  13.  9-16.) 
(3.)  Though  the  debt  we  owe  to  those  by  whom  Ave  have 
been  brought  to  Christ  can  ncA'er  be  discharged,  we 
should  feel  it  a  privilege  when  we  render  them  any  lower 
benefit  in  return  (v.  26, 27).  (4.)  Formidable  designs  against 
the  truth  and  the  servants  of  Christ  should,  above  all 
other  Avays  of  counteracting  them,  be  met  by  combined 
prayer  to  Him  Avho  rules  all  hearts  and  controls  all 
events;  and  the  darker  the  cloud,  the  more  resolutely 
should  all  to  whom  Christ's  cause  is  dear  "  strive  together 
in  their  prayers  to  God"  for  the  removal  of  it  (v.  30,  31). 
(5.)  Christian  fellowship  is  so  precious  that  the  most  emi- 
nent servants  of  Christ,  amidst  the  tolls  and  trials  of 
their  Avork,  find  It  refreshing  and  invigorating;  and  it  is 
no  good  sign  of  any  ecclesiastic,  that  he  deems  it  beneath 
him  to  seek  and  enjoy  it  even  amongst  the  humblest 
saints  in  the  Church  of  Christ  (v.  24,  32). 

CHAPTER    XVI. 

Ver.  1-27.    Conci^usion,  embracing  Sundry  Saluta- 
tions AND  Directions,  and  a  Closing  Prayer.    1.  I 
commend  unto  you  Phoebe  our  sister,  which  is  a  sei 
vant  (or  'deaconess')  of  the  Church  ■»vhich  is  at  Cen- 

chrca— The  Avord  is  Cenchreae,  the  eastern  part  of  Corinth 
Acts  18. 18.  That  in  the  earliest  churches  there  were  dea- 
conesses, to  attend  to  the  wants  of  the  female  members, 
there  is  no  good  reason  to  doubt.  So  early  at  least  as  the 
reign  of  Trajan,  we  learn  from  Pliny's  celebrated  letter 
to  that  emperor  —A.  D.  110,  or  111— that  they  existed  in  the 
Eastern  churches.  Indeed,  from  the  relation  in  Avhich  the 


The  Apostle  Sendeth  Divers  Salutations 


EOMANS  XVI. 


to  the  Christians  who  are  in  Rome. 


sexes  then  stood  to  each  other,  something  of  this  sort 
would  seem  to  have  been  a  necessity.  Modern  attempts, 
however,  to  revive  this  office  have  seldom  found  favour; 
either  from  tlie  altered  state  of  society,  or  the  abuse  of 
tlie  office,  or  botli.  'Z,  Receive  licr  iat  tlie  I^ord — (.  e.,  as  a 
genuine  disciple  of  the  Lord  Jesus,  as  ('so  as')  becoinetli 
gaiuts— so  as  saints  sliould  receive  saints,  assist  licr  in 
'«v]ta(soever  business  slie  Uatli  ('may  have')  need  of 
yon.— some  private  business  of  lier  own.  for  slie  Iiatii 
been  a  succourer  of  many,  and  of  myself  also — See 
Psalm  41.  1-3  ;  2  Timothy  1.  10-18.  3-5.  Snlnte  Priscilla— 
The  true  reading  here  is  '  Prisca'  (as  in  2  Timotliy  4.  19),  a 
contracted  form  of  Priscilla,  as  "Silas"  of  "Silvanus." 
and  Aqiiila  my  Uelpers— Tlie  wile  is  here  named  be- 
fore the  husband  (as  in  Acts  18.  IS,  and  v.  2fi,  according  to 
the  true  reading;  also  in  2  Timotliy  4.  19),  probably  as 
being  the  more  prominent  and  helpful  to  tlie  Church. 
who  liave  for  my  life  laid  do>vn  ('who  did  for  my 
life  lay  down')  tlieir  owit  nceks  — i.  e.,  risked  their 
lives;  either  at  Corinth  (Acts  18.  0,  9,  10),  or  more  prob- 
ably at  Ephesus  (Acts  19.  30,  31 ;  and  cf.  1  Corintliians 
15.  32).  They  must  have  returned  froni  Ephesus,  where 
we  last  find  them  in  the  history  of  the  Acts,  to  Rome, 
whence  the  edict  of  Claudius  had  banished  them  (Acts 
18.2);  and  doubtless,  if  not  the  principal  members  of 
that  Christian  communit5',  they  were  at  least  tlie  most 
endeared  to  our  apostle,  unto  -ivliom  not  only  I 
g^ve  tlianks,  but  also  all  the  churches  of  the  Gentiles 
— whose  special  apostle  this  dear  couple  had  rescued 
from  imminent  danger.  5.  Likewise  the  Church 
that  is  in  their  house  —  The  Christian  assembly  that 
statedly  met  there  for  worship.  '  From  his  occupation  as 
tent-maker,  he  had  probably  better  accommodations  for 
the  meetings  of  the  Church  than  most  other  Christians.' 
[Hodge.]  Probably  this  devoted  couple  had  written  to 
the  apostle  such  an  account  of  tlie  stated  meetings  at 
their  house,  as  made  him  feel  at  home  with  them,  and  in- 
clude them  in  this  salutation,  wliich  doubtless  would  be 
read  at  their  meetings  witli  peculiar  interest.  Salute  my 
f-well]  beloved  Epnenetus,  tvho  is  the  first-fruits  (i.  e., 
the  first  convert)  of  Achala  unto  Clirist— Tlie  true  read- 
ing here,  as  appears  by  the  JSISS.,  is,  '  the  first-fruits  of 
Asia  unto  Christ'— i.  e.,  Proconsular  Asia  (see  Acts  10.  C). 
In  1  Corintliians  IG.  15  it  is  said  that  "  the  household  of 
.Stephanas  was  the  first-fruits  of  Acliaia;"  and  thougli  if 
Epoenetus  was  one  of  that  family,  the  two  statements 
might  be  reconciled  according  to  tlie  received  text,  there 
is  no  need  to  resort  to  this  supposition,  as  that  text  is  in 
this  instance  witliout  authority.  Epasnetus,  as  tlie  first 
believer  in  that  region  called  Proconsular  Asia,  was  dear 
to  the  apostle.  See  Hosea  9. 10;  and  Micah  7.  1.  None  of 
the  names  mentioned  from  v.  5-15  are  otlierwise  known. 
One  wonders  at  the  number  of  them,  considering  that  the 
writer  liad  never  been  at  Rome.  But  as  Rome  was  then 
the  centre  of  the  civilized  world,  to  and  from  which  jour- 
neys were  continually  taken  to  tlie  remotest  parts,  there 
is  no  great  difficulty  in  supposing  that  so  active  a  travel- 
ling missionary  as  Paul  would,  in  course  of  time,  make  the 
acquaintance  of  a  considerable  number  of  the  Christians 
then  residing  at  Rome.  G.  Greet  (or  'salute')  Mary,  tvho 
I>esto%ved  much  labour  on  us — labour,  no  doubt,  of  a 
womanly  kind.  7.  Andronicus  and  Junia— or,  as  it 
might  be, 'Junias,'  a  contracted  form  of  'Junianus:'  in 
this  case,  it  is  a  man's  name.  Rut  if,  as  is  more  probable, 
the  word  be,  as  in  our  version,  "Junia,"  the  person  meant 
was  no  doubt  either  the  wife  or  the  sister  of  Audroiiicus. 
my  kinsmen— or, '  relatives.'  and  my  fellow-prisoners 
— on  what  occasion,  it  is  impossible  to  say,  as  the  apostle 
elsewhere  tells  us  that  lie  was  "in  prisons  more  frequent" 
(2  Corinthians  11.  23).  ^vhlch  are  of  note  among;  the 
aj)08tle8— Those  who  think  the  word  "apostle"  is  used  iu 
a  lax  sense.  In  the  Acts  and  Epistles,  take  tills  to  mean 
•noted  apostles'  [Chbysostom,  Lutheu,  Calvin,  Ren- 
gel,  Olshausen,  Tholuck,  Alfokd,  JowettJ;  others, 
who  are  not  clear  that  the  word  "apostle"  is  applied  to 
any  without  the  circle  of  the  Twelve,  save  where  the  con- 
nection or  some  qualifying  words  show  that  the  literal 
meiinlng  of  '  one  sent'  Is  the  thing  intended,  understand 


by  the  expression  used  here,  '  persons  esteemed  by  the 
apostles.'  [Beza,  Geotius,  Db  Wette,  Meyer,  Fritz- 
SCHE,  Stuart,  Philippi,  Hodge.]  And  of  course,  if 
"  Junia"  is  to  be  taken  for  a  woman, this  latter  must  be  the 
meaning,  ^vho  also  ivere  in  Christ  before  me— The 
apostle  writes  as  if  he  envied  them  this  priority  in  the 
faitli.  And,  Indeed,  if  to  be  "in  Christ"  be  the  most  en- 
viable human  condition,  the  earlier  the  date  of  this 
blessed  translation,  the  greater  the  grace  of  it.  This 
latter  statement  about  Andronious  and  Junia  seems  to 
throw  some  light  on  the  preceding  one.  Very  possibly 
they  may  have  been  among  the  first-fruits  of  Peter's 
labours,  gained  to  Christ  eitlier  on  the  day  of  Pentecost 
or  on  some  of  the  succeeding  days.  In  that  case  they 
may  have  attracted  the  special  esteem  of  those  apostles 
who  for  some  time  resided  chiefly  at  Jerusalem  and  its 
neighbourhood;  and  our  apostle,  though  he  came  late  in 
contact  with  the  other  apostles.  If  he  was  aware  of  this 
fact,  would  liave  pleasure  in  alluding  to  it.  8.  Amplias — 
a  contracted  form  of  '  Ampliatus'— my  beloved  in  the 
Lord — an  expression  of  dear  Christian  aflTection.  9,  10. 
Urbane— ratlier,  'Urbanus:'  It  is  a  man's  name,  our 
helper  ('  fellow-labourer')  in  Clirist.  Salute  Apelles  ap- 
proved ('  the  approved')  in  Christ — or,  as  we  should  say, 
'that  tried  Christian;'  a  noble  commendation.  Salute 
them  ivhich  are  of  Aristobulus'  [household]— It  would 
seem,  from  what  is  said  of  Narcissus  in  the  following 
verse,  that  this  Aristobulus  himself  l»ad  not  been  a  Chris- 
tian; but  tliat  tlie  Cliristians  of  his  household  simply 
were  meant;  very  possibly  some  of  his  slaves.  11.  Salute 
Herodion,  my  kinsman- (See  on  v.  7.)  Greet  them  that 
be  of  [the  household]  of  Narcissus,  which  are  in  the 
Lord— whicli  implies  that  others  In  his  house,  including 
probably  himself,  were  not  Christians.  1^.  Salute  Try- 
phena  and  Tryphosa,  -who  labour  in  the  Lord— two 
active  females.  Salute  the  beloved  Persis  (another 
female),  Avhich  laboured  much  iu  the  Lord— referring 
probably,  not  to  official  services,  such  as  would  fall  to  the 
deaconesses,  but  to  such  higher  Christian  labours— yet 
within  the  sphere  competent  to  woman — as  Priscilla  be- 
stowed on  Apolios  and  Others  (Acts  18.  18).  13.  Salute 
liufus,  chosen  ('  the  chose4i')  in  tlie  Loi-d- meaning,  not 
'who  is  one  of  the  elect,'  as  every  believer  is,  but  'the 
choice'  or  'precious  one'  in  the  Lord.  (See  1  Peter  2.  4;  2 
John  13.)  We  read  in  Mark  15.  21  that  Simon  of  Cyreue, 
whom  they  compelled  to  bear  our  Lord's  cross,  was  "  the 
father  of  Alexander  and  Rufus."  From  this  we  naturally 
conclude,  that  wlien  Mark  wrote  his  Gospel,  Alexander 
and  Rufus  must  have  been  well  known  as  Christians 
among  those  by  whom  lie  expected  his  Gospel  to  be  first 
read ;  and,  in  all  likeliliood,  this  was  tliat  vei-y  "  Rufus ;" 
in  which  case  our  Interest  is  deepened  by  what  immedi- 
ately follows  about  Ills  mother,  and  (salute)  his  motlier 
and  mine — The  apostle  calls  her  "his  own  mother,"  not 
so  much  as  our  Lord  calls  every  elderly  female  believer 
His  mother  (Matthew  12.  49,  50),  but  in  grateful  acknow- 
ledgment of  lier  motlierly  attentions  to  himself,  bestowed 
no  doubt  for  his  Master's  sake,  and  the  love  she  bore  to 
his  honoured  servants.  To  us  it  seems  altogether  likely 
tliat  tlie  conversion  of  Simon  the  Cyrenian  dated  from 
that  memorable  day  when  "passing  (casually)  by,  as  he 
came  from  the  country"  (Mark  15.  21),  "they  compelled 
him  to  bear  the"  Saviour's  cross.  Sweet  compulsion,  if 
what  he  tlius  beheld  Issued  in  his  voluntarily  taking  up 
his  own  cross!  Through  him  it  is  natural  to  suppose 
that  his  wife  would  be  brought  in,  and  that  this  believing 
couple,  now  "  heirs  together  of  the  grace  of  life"  (1  Peter  3. 
7),  as  they  told  their  two  sons,  Alexander  and  Rufus, 
what  honour  had  unwittingly  been  put  upon  their  father 
at  that  hour  of  deepest  and  dearest  moment  to  all  Chris- 
tians, might  be  blessed  to  the  inbrlnging  of  both  of  them 
to  Christ.  In  this  ciise,  supposing  the  elder  of  the  two  to 
have  departed  to  be  with  Christ  ere  this  letter  was  writ- 
ten, or  to  have  been  residing  In  some  other  place,  and 
Rufus  left  alono  with  his  mother,  how  Instructive  and 
beautiful  is  the  testimony  hero  borne  to  her!  14,  15. 
Salute  Agyucrltus,  &c.— These  have  been  thought  to  ixj 
the   names  of  ten  less  notable  Christians   than   those 

259 


SundrH  Directions  and  Salutations 


EOMANS  XVI. 


to  the  Christian  Brethren  at  RovU. 


already  named.    But  this  will  hardly  be  supposed  if  it 
bH  observed  that  they  are  divided  into  two  pairs  of  five 
each,  and  that  after  the  first  of  these  pairs  it  is  added, 
"  and  the  brethren  which  are  with  them,"  while  after  the 
second  pair  we  have  the  words,   "and   all   the    saints 
whicli  are  with  them."    This  perhaps  hardly  means  that 
each  of  the  five  in  both  pairs  had  "a  Church  at   his 
hiT'XU?,"  else  probably  this  would  have  been  more  ex- 
pressly said.    But  at  least  it  would    seem   to   indicate 
that  they  were  each  a  centre  of  some  few  Christians  wlio 
met  at  his  house— it  may  be  for  further  instruction,  for 
jirayer,  for  missionary  purposes,  or  for  some  other  Chris- 
tian objects.    These    little   peeps    into   the    rudimental 
lorms  which  Christian  fellowship  first  took  in  the  great 
cities,  though  too  indistinct  for  more  than  conjecture, 
sue  singularly  interesting.    Our  apostle  would  seem  to 
Lave  been  kept  -minutely  informed  as  to  the  .state  of 
the  Eoman   Church,  both    as    to    its    membership  and 
its  varied  activities,  probably  by  Priacilla  and  Aquila. 
IG.  Salute  one  anotlier  witii.  an  lioly  kiss— So  1  Corin- 
thians 16.  20;  1  Thessalonians  5.  26;  1  Peter  5.  14.    The  cus- 
tom prevailed  among  the  Jews,  and  doubtless  came  from 
the  East,  where  it  still  obtains.     Its  adoption  into  the 
Christian  churches,  as  the  symbol  of  a  higher  fellowship 
than  it  had  ever  expressed  before,  was  probably  as  im- 
mediate as  it  was  natural.    In  this  case  the  apostle's  de- 
sire seems  to  be  that  on  receipt  of  his  Epistle,  with  its 
salutations,  they  should  in  this  manner  expressly  testify 
their  Christian  affection.    It  afterwards  came  to  have  a 
fixed  place  in  the  church  service,  immediately  after  the 
celebration  of  the  Supper,  and  continued  long  in  use.    In 
such  matters,  however,  the  state  of  society  and  the  pecu- 
liarities of  different  places  require  to  be  studied.    Tlie 
cliurclies  of  Christ  salute  you— The  true  reading  is,  'AH 
the  churches;'  the  word  "all"  gradually  falling  out,  as 
fceeming  probably  to  express  more  than  the  apostle  would 
venture  to  affirm.    But  no  more  seems  meant  than  to  as- 
sure the  Romans  in  what  aflectionate  esteem  they  were 
held  by  the  churches  generally;  all  that  knew  he  was 
writing  to  Rome  having  expressly  asked  their  own  salu- 
tations to  be  sent  to  them.    (See  v.  19.)    17.  BIo^v  I  beseech 
j-ou,  brethren,  mark  them  -which  cause  divisions  and 
O0ences    contrary    to    tlie    iloctrinc    Avhich    ye    have 
learned  ('  which  ye  learned'),  and  avoid  them— Tlie  fo- 
msntors  of  "divisions"  here  referred  to  are  probably 
those  who  were  unfriendly  to  the  truths  taught  in  this 
Epistle,  while  those  who  caused  "  oflences"  were  probably 
those  referred  to  in  cli.  U.  15  as  haughtily  disregarding 
the  prejudices  of  the  weak.    The  direction  as  to  both  is, 
first,  to  "mark"  such,  lest  tlie  evil  should  be  done  ere  it 
was  fully  discovered ;  and  next,  to  "  avoid"  them  (cf.  2 
Thessalonians  3.  6, 14),  so  as  neither  to  bear  any  responsi- 
bility for  their  procedure,  nor  seem  to  give  them  the  least 
countenance.    18.  For  they  that  arc  stich  serve  not  our 
Lord  Jesus  Christ— '  our  Lord  Christ'  appears  to  be  the 
true  reading,    tout  their  own  belly— not  in  the  grosser 
sense,  but  as  'living  for  low  ends  of  their  own'  (cf.  Philip- 
pians  3.  19).    and  by  good  words  and  fair  speeches  de- 
ceive the  simple — the  unwary,  tlie  unsuspecting.    See 
Proverbs  14. 15.    19.  For  your  obedience  (i.  e.,  tractable- 
ness)  is  come  abroad  luito  all.    I  am.  glad  therefore  on 
your  behalf— 'I  rejoice  therefore  over  you,'  seems  the 
true  reading,    but  yet  I  -would  Iiave  you  "wise  unto 
that  vt^hich  is  good,  and  simple—'  harmless,'  as  in  Mat- 
thew 10.  16,  from  whicli  the  warning  is  taken— concern- 
ing ('unto')  evil  —  q.  d.,  'Your  reputation   among  the 
cliurches  for  subjection  to  the  teaching  ye  have  received 
is  to  me  sufficient  ground  of  confidence  in  you ;  but  ye 
need  the  serpent's  wisdom  to  discriminate  between  trans- 
parent trutli  and  plausible  error,  with  that  guileless  sim- 
plicity wliich  Instinctively  cleaves  to  the  one  and  rejects 
the  other.'     30.    And  the  God  of  peace  shall  bruise 
Satan  under  your  feet  shortly — The  apostle  encourages 
the  Romans  to  persevere  in  resisting  tlie  wiles  of  the 
devil  witli  the  assurance  that,  as  good  soldiers  of  Jesus 
f;iirist,  they  are  "shortly"  to  receive  their  discharge,  and 
have  the  satisfaction  of  "putting  their  feet  upon  ths 
neck"  of  that  forinidable   Enemy— a  symbol  familiar, 
260 


prooably,  in  all  languages  to  express  not  only  the  com- 
pleteness of  the  defeat,  but  the  abject  humiliation  of  the 
conquered  foe.    See  Joshua  10. 24;  2  Samuel  22. 41 ;  Ezekiel 
21.29;  Psalm  91. 13.    Though  the  apostle  here  styles  Him 
who  is  thus  to  bruise  Satan,  "the  God  of  peace,"  with 
special  reference  to  the  "divisions"  (v. 11)  by  which  the 
Roman  Church  was  in  danger  of  being  disturbed,  this 
sublime  appellation  of  God  has  here  a  wider  sense,  point- 
ing to  the  whole  "purpose  for  which  the  Son  of  God  was 
manifested,  to  destroy  the  works  of  the  devil"  (1  John  3. 
8);  and  indeed  this  assurance  is  but  a  reproduction  of  the 
first  great  promise,  tliat  the  Seed  of  the  woman  should 
bruise  the  Serpent's  head  (Genesis  3.15).    The  grace  of 
our    liord    Jesus    Christ    be    -^vith    you.      Amen— The 
"Amen"  here  has  no  MS.  authority.    What  comes  after 
this,  where  one  would  have  expected  the  Epistle  to  close, 
has  its  parallel  in  Philippians  4.  20,  &c.,  and  being  in  fact 
common  in  epistolary  writings,  is  simply  a  mark  of 
genuineness.     '^1.   Tiinothcus,  my  -tvork-fcllo-w- '  my 
fellow-labourer;'  see  Acts  16.1-5.    The  apostle  mentions 
him  here  rather  than  in  tlie  opening  address  to  this 
Church,  as  he  had  not  been  at  Rome.    [Bengel.]    and 
Liucius— net  Luke,  for  Ihe  fuller  form  of  'Lucas'  is  not 
'Lucius'  but  'Lucanus.'    The  person  meant  seems  to  be 
"Lucius  of  Cyrene,"  who  was  among  the  "prophets  and 
teachers"  at  Anti,och  with  our  apostle,  before  he  was  sum- 
moned into  the  missiouarj'  field.    (Acts  13. 1.)   and  Jason 
—See  Acts  17.  5.     He  had  probably  accompanied  or  fol- 
lowed the  apostle  from  Thessalonica  to  Corintli.     Sosl- 
|>ater  — See  Acts  20.4.    33.  I,  Tcrtlus,  vvlko  ^vrote  this 
('the')  epistle— as  the  apostle's  amanuensis,  or  penman- 
salute  you  in  the  Lord— So  ttsually  did  the  apostle  dic- 
tate his  Epistles,  that  he  calls  the  attention  of  the  Gala- 
tians  to  the  fact  that  to  them  he  wrote  with  his  own 
hand.    (Galatians  6.  11.)    But  this  Tertius  would  have  the 
Romans  to  know  that,  far  fi'om  being  a  mere  scribe,  his 
heart  went  out  to  them  in  Christian  affection;  and  the 
apostle,  by  giving  his  salutation  a  place  here,  would  show 
what  sort  of  assistants  he  employed.    33,  Gaiua  iniue 
host,  and  (the  host)  of  the  whole  Chui-cli— See  Acts  20.4. 
It  would  appear  that  he  was  one  of  only  two  persons 
whom  Paul  baptized  with  his  own  hand;  cf.  3  John  1. 
His  Christian  hospitality  appears  to  have  been  some- 
thing uncommon.      Erastus  the  chamberlain  ('treas- 
urer') of  the  city— doubtless  of  Corinth.   See  Acts  19.  22;  2 
Timothy  4.  20.    and  Q,uartus  a  brother— rather,  '  the'  or 
'our   brother;'  as  Sosthenes  and  Timothj'  are  called,  1 
Corinthians  1.  1,  and  2  Corinthians  1.  1.    (Greek.)    Noth- 
ing more  is  known  of  tliis  Quartus.     34.  The  grace, 
&c. — a  repetition  of  the  benediction  precisely  as  in  v.  20, 
save  that  it  is  here  invoked  on  them  "all."     35.  JVoiv 
to  him  that  is  of  power— more  simply,  as  in  Jude  24, 
'to  Him  that  is  able' — to  stablish  (confirm,  or  uphold) 
you,    according    to    my    gospel,    and    the    preaching 
of  Jesus  Christ— i.  c,  in  conformity  witli  the  truths  of 
that  Gospel  which  I  preach,  and  not  I  only,  but  all  to 
whom  has    been    committed    "the   preaching   of  Jesus" 
Christ" — according  to  the  revelation  of  the  mystery 
(see  on  ch.  11.  25),  -which  -was    kept  secret  since  the 
world  began— iliY.,   'which   hath   been  kept   in   silence 
during  eternal  ages' — but  is  novi'  made  manifest — The 
reference  here  is  to  tliat  peculiar  feature  of  the  Gospel 
economy  which  Paul  himself  was  specially  employed  to 
carry  into  practical  effect  and  to  unfold  by  his  teacliing — 
tlie  introduction  of  the  Gentile  believers  to  an  equality 
with  their  Jewish  brethren,  and  the  new,  and,  to  the 
Jews,  quite  unexpected  form  wliich  this  gave  to  the  whole 
Kingdom  of  God;    cf.  Ephesians  3.  1-10,  &c.     This   the 
apostle  calls  here  a  mystei-y  hitherto  undisclosed,  in  what 
sense  the  next  verse  will  show,  but  now  fully  unfolded; 
and  his  prayer  for  tlie  Roman  Christians,  in  the  form  of 
a  doxology  to  Him  who  was  able  to  do  what  he  asked, 
is  that  they  might  be  established  in  tlie  truth  of  the 
Gospel,  not  only  in  its  essential  character,  but  specially 
in  that  feature  of  it  which  gave  tliemselves,  as  Gentile 
believers,  their  whole  standing  among  the  people  of  God, 
and  by  the  Scriptures  of  the  prophets,  according  to 
the    commandment   of   the   everlasting   Uod,    ma<l« 


Int;  odueiion. 


1  COKINTHIANS. 


Introduction, 


kno-vi'n  to  ull  nations  for  (in  order  to)  fliie  obedience 
of  faltU— Lest  they  should  think,  from  what  he  had  just 
Kaid,  that  God  had  brought  iu  upon  his  people  so  vast 
a  change  on  their  condition  without  giving  them  any 
jiravious  notice,  the  apostle  here  adds  that,  on  the*  con- 
trary, "  the  Scriptures  of  the  propliets"  contain  all  that  he 
and  other  preachers  of  the  Gospel  had  to  declare  on  these 
topics,  and  indeed  that  tlie  same  "everlasting  God," 
who  "from  eternal  ages"  had  kept  these  things  hid,  had 
given  "commandment"  that  they  should  now,  according 
to  the  tenor  of  those  prophetic  Scriptures,  be  imparted  to 
every  nation  for  their  believing  acceptance.  37.  to  God, 
&c. — 'To  the  only  wise  God  through  Jesus  Christ,  ha'— lit., 
'to whom  be;'  q.  d.,  'to  Him,  I  say,  be  the  glory  for  ever. 
Amen."  At  its  outset,  this  is  an  ascription  of  glory  to  the 
power  that  could  do  all  this;  at  its  close  it  ascribes  glory 
to  the  tvisdom  that  planned  and  that  presides  over  the 
gathering  of  a  redeemed  people  out  of  all  nations.  The 
apostle  adds  his  devout  "Amen,"  which  the  reader — if  he 
has  followed  him  with  the  astonishment  and  delight  of 
liim  wlio  pens  these  words— will  fervently  echo.— On  this 
concluding  section  of  the  Epistle,  note  (1.)  In  the  minute 
and  delicate  manifestations  of  Christian  feeling,  and 
lively  interest  in  the  smallest  movements  of  CJhristian 
life,  love,  and  zeal,  which  are  here  exemplified,  combined 
with  the  grasp  of  thought  and  elevation  of  soul  which 
this  whole  Epistle  displays,  as  indeed  all  the  writings  of 
our  apostle,  we  have  tlie  secret  of  much  of  that  grandeur 
of  character  which  has  made  the  name  of  Paul  stand  on  an 
elevation  of  its  own  in  the  estimation  of  enlightened 
Christendom  In  every  age,  and  of  that  influence  which 
under  God,  beyond  all  the  other  apostles,  he  has  already 
exercised,  and  Is  yet  destined  to  exert,  over  the  i-eliglous 
thinking  and  feeling  of  men.  Nor  can  any  approach  him 
in  these  peculiarities  without  exercising  corresponding 
influence  on  all  with  whom  they  come  in  contact  (v.  1-16). 
(2.)  "The  wisdom  of  the  serpent  and  the  harmlessness  of 
the  dove"— in  enjoining  which  our  apostle  here  only 
echoes  the  teaching  of  his  Lord  (Matthew  10.  1(5)— is  a  com- 
bination of  properties  the  rarity  of  which  among  Chris- 
tians is  only  equalled  by  its  vast  importance.  In  every 
age  of  the  Church  there  have  been  real  Christians  whose 
excessive  study  of  the  serpent's  wisdom  has  so  sadly 
trenched  upon  their  guileless  simplicity,  as  at  times  to 


excite  the  distressing  apprehension  that  they  were  no 
better  than  wolves  in  sheep's  clothing.  Nor  is  it  to  be 
denied,  on  the  other  hand,  that,  either  troni  inaptitude  or 
indisposition  to  judge  with  manly  discrimination  of 
character  and  of  measures,  many  eminently  simple, 
spiritual,  devoted  Christians,  have  throughout  life  exer- 
cised little  or  no  influence  on  any  section  of  society 
around  them.  Let  the  apostle's  counsel  on  this  head  (v.  19) 
be  taken  as  a  study,  especially  by  young  Christians, 
whose  character  has  yet  to  be  formed,  and  whose  perma- 
nent sphere  in  life  is  but  partially  fixed;  and  let  them 
prayerfully  set  themselves  to  the  combined  exercise  of 
both  those  qualities.  So  will  their  Cliristian  character 
acquire  solidity  and  elevation,  and  their  influence  for 
good  be  proportiouably  extended.  (3.)  Christians  should 
cheer  their  own  and  each  other's  hearts,  amidst  the  toils 
and  trials  of  their  protracted  warfare,  with  the  assurance 
that  it  will  have  a  speedy  and  glorious  end;  they  should 
accustom  themselves  to  regard  all  opposition  to  the  prog- 
ress and  prosperity  of  Christ's  cause — whether  in  their 
own  souls,  in  the  churches  with  which  they  are  connected, 
or  in  the  world  at  large— as  just  "Satan"  in  conflict,  as 
ever,  with  Clirist  their  Lord;  and  they  should  never 
allow  themselves  to  doubt  that  "the  God  of  peace"  will 
"shortly"  give  them  the  neck  of  their  Enemy,  and  make 
them  to  bruise  the  Serpent's  head  (v.  20).  (4.)  As  Christians 
are  held  up  and  carried  through  solely  by  Divine  power, 
■  working  through  tlie  glorious  Gospel,  so  to  that  power, 
and  to  the  wisdom  that  brought  that  Gospel  nigh  to  them, 
they  should  ascribe  all  the  glory  of  their  stability  now, 
as  they  certainly  will  of  their  victory  at  last  (v.  25-27).  (5.) 
"  Has  the  everlasting  God"  "  commanded"  tliat  the  Gospel 
"  mystery,"  so  long  kept  hid  but  now  fully  disclosed,  shall 
be  "  made  known  to  all  nations  for  the  obedience  of  faith" 
(v.  26)?  Tlien,  what  "necessity  is  laid  upon"  all  the 
churches  and  every  Christian,  to  send  the  Gospel  "  to 
every  creature  !"  And  we  may  rest  well  assured  that  the 
prosperity  or  decline  of  churches,  and  of  individual 
Christians,  will  have  not  a  little  to  do  with  their  faitliful- 
uess  or  indifference  to  this  imperative  duty. 

Tlie  ancient  subscription  at  the  end  of  this  Ep  is  tie- 
though  of  course  of  no  authority— appears  to  be  in  this 
case  quite  correct. 


THE  FIEST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

CORINTHIANS. 

INTRODUCTION. 


The  authenticity  of  this  Epistle  is  attested  by  Clement  of  Rome  (Ep.  to  Corinth,  c.  47),  Polycarp  (Ep.  to  Philipp.  c. 
11),  and  Irenteus  {Advcrsxis  Iloircs.  i.21.Z).  The  city  to  which  it  was  sent  was  famed  for  its  wealth  and  commerce, 
which  were  chiefly  due  to  its  situation  between  the  Ionian  and  ^Egcan  Seas  on  the  isthmus  connecting  the  Peloponese 
with  Greece.  In  St.  Paul's  time  it  was  capital  of  the  province  Achaia  and  the  seat  of  the  Roman  prpconsul  (Acts  IS. 
12).  The  state  of  morals  in  it  was  notorious  for  debauchery,  even  in  the  profligate  heathen  world;  so  much  so  that 
"  to  Corinthianize"'  was  a  proverbial  phrase  for  "  to  play  the  wanton ;"  hence  arose  dangers  to  the  purity  of  the  Chris- 
tian Church  at  Corintli.    That  Churcli  was  founded  by  St.  Paul  on  his  first  visit  (Acts  IS.  1-17). 

He  had  been  the  instrumentof  converting  many  Gentiles  (ch.  12. 2),  and  some  Jews  (Acts  18. 8),  notwithstanding  the 
vehement  opposition  of  the  countrymen  of  the  latter  (Acts  18. 5),  during  the  year  and  a  half  in  which  he  sojourned  there. 
The  converts  were  chiefly  of  tlie  humbler  classes  (ch.  1. 26,  &c.).  Crispus  (ch.  1. 14 ;  Acts  18.  S),  Erastus  and  Gains  (Caius) 
■were,  however,  men  of  ranlc  (Romans  16.  23).  A  variety  of  classes  is  also  implied  in  ch.  11.22.  The  risk  of  contamina- 
tion by  contact  with  the  surrounding  corruptions,  and  the  temptation  to  a  craving  for  Greek  philosophy  and  rhetoric 
(which  ApoUoa'  eloquent  style  rather  tended  to  foster.  Acts  18.  24,  &c.)in  contrast  to  Paul's  simple  preaching  of  Christ 
cruolfled  (ch.  2. 1,  &c.),  as  well  as  the  opposition  of  certain  teachers  to  him,  naturally  caused  him  anxiety.  Emissaries 
from  the  Judalzers  of  Palestine  boasted  of  "letters  of  commendation"  from  Jerusalem,  tho  metropolis  of  the  faitn. 
They  did  not,  it  is  true,  insist  on  circumcision  in  refined  Corinth,  where  the  attempt  would  have  been  hopeless,  as 
they  did  among  the  simpler  people  of  Galatia;  but  they  attacked  the  apostolic  authority  of  Paul  (ch.  9.  1,  2;  2  Corin- 
thians 10. 1,  7,  8),  some  of  them  declaring  themselves  followers  of  Cephas,  the  chief  apostle,  others  boasting  that  they 
belonged  to  Christ  Himself  (ch.  1. 12;  2  Corinthians  10.  7),  whilst  they  haughtily  repudiated  all  subordinate  teaching. 
Those  persons  gave  out  themselves  for  apostles  (2  Corinthians  11. 5, 13).   The  ground  taken  by  them  was,  tnat  T&ax 

261 


Paul's  Salutation  to  the  1   CORINTHIAIS'S  I.  Brethren  at  Cormth. 

was  not  one  of  the  Twelve,  and  not  an  eye-witness  of  the  Gospel  facts,  and  durst  not  prove  his  apostleshlp  by  claiming 
sustenance  from  the  Christian  Church.  Another  section  avowed  themselves  followers  of  Paul  himself,  but  did  so  in 
a  party  spirit,  exalting  the  minister  rather  than  Christ.  The  followers  of  Apollos,  again,  unduly  prized  his  Alexan- 
drian learning  and  eloquence,  to  the  disparagement  of  the  apostle,  who  studiously  avoided  any  deviation  fr-ni 
Christian  simplicity  (ch.  2.  1-5).  In  some  of  this  last  philosophizing  party  there  may  have  arisen  the  Anlino.jilan 
tendency  which  tried  to  defend  theoretically  their  own  practical  immorality  :  hence  their  denial  of  the  future  resur- 
rection, and  their  adoption  of  the  Epicurean  motto,  prevalent  in  heathen  Corinth,  "Let  us  eat  and  drinlc,  for  to- 
morrow we  die"  (ch.  15).  Hence,  perhaps,  arose  their  connivance  at  the,  incestuous  intercourse  kept  up  by  oue  of  the 
>.o-called  Christian  body  with  his  stepmother  during  his  father's  life.  The  household  of  Chloe  informed  St.  Paul  of 
many  other  evils:  such  as  contentions,  divisions,  and  lawsuits  brought  against  brethren  in  heathen  law  courts  by 
I  rofessing  Christians;  the  abuse  of  their  spiritual  gifts  into  occasions  of  display  and  fanaticism ;  the  interruption  of 
public  worship  by  simultaneous  and  disorderly  ministrations,  and  decorum  violated  by  women  speaking  unveiled 
(c(ratrary  to  Oriental  usage),  and  so  usurping  the  office  of  men,  and  even  the  holy  communion  desecrated  by  greedi- 
ness and  revelling  on  the  part  of  the  communicants.  Other  messengers,  also,  came  from  Corinth,  consulting  him  on 
the  subject  of  (1.)  the  controversy  about  meats  oflfered  to  idol^;  (2.)  the  disputes  about  celibacy  and  marriage;  (3.)  the 
due  exercise  of  spiritual  gifts  in  public  worship;  (4.)  the  best  mode  of  making  the  collection  which  he  had  requested 
lor  the  saints  at  Jerusalem  (ch.  16. 1,  &c.).  Such  were  the  circumstances  which  called  forth  the  First  Epistle  to  the  Cor- 
inthians, the  most  varied  in  its  topics  of  all  the  Epistles. 

In  ch.  5.  9,  "I  wrote  unto  you  in  an  Epistle  not  to  company  with  fornicators,"  it  is  implied  that  St.  Paul  had  writ- 
ten a  previous  letter  to  the  Corinthians  (now  lost).  Probably  in  it  he  had  also  enjoined  them  to  make  a  contribution 
for  the  poor  saints  at  Jerusalem,  whereupon  they  seem  to  have  asked  directions  as  to  the  mode  of  doing  so,  to  which 
he  now  replies  (ch.  16.2).  It  also  probably  announced  his  intention  of  visiting  them  on  his  way  to  Macedonia,  and 
again  on  his  return  from  Macedonia  (2  Corinthians  1.  15, 16),  which  purpose  he  changed  on  hearing  the  unfavourable 
report  from  Chloe's  household  (ch.  16.  5-7),  for  which  he  was  charged  with  fickleness  (2  Corinthians  1. 17).  In  the  first 
Epistle  which  we  have,  the  subject  of  fornication  is  alluded  to  only  in  a  summary  way,  as  if  he  were  rather  replying 
to  an  ex  mse  set  up  after  rebuke  in  the  matter,  than  introducing  it  for  the  first  time.  [Alford.]  Preceding  this  for- 
mer letter,  he  seems  to  have  paid  a  second  visit  to  Corinth.  For  in  2  Corinthians  12. 4;  13. 1,  he  speaks  of  his  intention 
of  paying  them  a  third  visit,  implying  he  had  already  tivioe  visited  them.  See  also  Notes  on  2  Corinthians  2. 1 ;  13.  2  ; 
also  1. 15°  16.  It  is  hardly  likely  that  during  his  three  years'  sojourn  at  Ephesus  he  would  have  failed  to  revisit  his 
Corinthian  converts,  which  he  could  so  readily  do  by  sea,  there  being  constant  maritime  intercourse  between  the  two 
cities.  This  second  visit  was  probably  a  short  one  (cf.  ch.  16.  7);  and  attended  with  pain  and  humiliation  (2  Corin- 
thians 2. 1;  12. 21),  occasioned  by  the  scandalous  conduct  of  so  many  of  his  own  converts.  His  milder  censures  having 
then  failed  to  produce  reformation,  he  wrote  briefly  directing  them  "  not  to  company  with  fornicators."  On  their 
misapprehending  this  injunction,  he  explained  it  more  fully  in  the  Epistle,  the  first  of  the  two  extant  (ch.  5.  9,  12). 
That  the  second  visit  is  not  mentioned  in  Acts  is  no  objection  to  its  having  really  taken  place,  as  that  book  is  frag- 
mentary and  omits  other  leading  incidents  in  St.  Paul's  life;  e.  g.,  his  visit  to  Arabia,  Syria,  and  Cilicia  (Galatians  1. 
17-21). 

The  Place  of  Writing  is  fixed  to  be  Ephesus  (ch.  16. 8).  The  subscription  in  English  Version,  "  From  Phihppl," 
has  no  authority  whatever,  and  probably  arose  from  a  mistaken  translation  of  ch.  16. 5,  "  For  I  am  passing  through 
Macedonia."  At  the  time  of  writing  St.  Paul  implies  (ch.  16. 8)  that  he  intended  to  leave  Ephesus  after  Pentecost  of 
that  year.  Ho  really  did  leave  it  about  Pentecost  (57.  A.  D.).  Cf.  Acts  19.  20.  The  allusion  to  Passover  imagery  in  con- 
nection with  our  Christian  Passover,  Easter  (ch.  5.  7),  makes  it  likely  that  the  season  was  about  Easter.  Thus  tho 
date  of  the  Epistle  is  fixed  with  tolerable  accuracy,  about  Easter,  certainly  before  Pentecost,  in  the  third  year  of  his 
residence  at  Ephesus,  57  A.  d.    For  other  arguments,  see  Conybeare  and  Howson's  Life  and  Ep.  of  St.  Paul. 

The  Epistle  is  written  in  the  name  of  Sosthenes  "(our)  brother."  Birks  supposes  he  is  the  same  as  the  Sosthenes, 
Acts  18. 17,  who,  he  thinks,  was  converted  subsequently  to  that  occurrence.  He  bears  no  part  in  the  Epistle  itself,  the 
apostle  in  the  very  next  verses  (v. 4,  &c.)  using  the  first  person:  so  Timothy  is  introduced,  2  Corinthians  1.  1.  The 
bearers  of  the  Epistle  were  probably  Stephanas,  Fortuuatus,  and  Achaicus  (see  the  subscription),  whom  he  mentions 
(ch.  16. 17, 18)  as  with  him  then,  but  who  he  implies  are  about  to  return  back  to  Corinth ;  and  therefore  he  commend.s 
thew  to  the  regard  of  the  Corinthians. 


that  he  was  supported  by  leading  brethren.    Gallio  had 

CHAPTER     I.  driven  the  Jews  who  accused  Paul  fiom  the  judgmeut- 

Ver.  1-31.    The  Inscription;  Thanksgiving  for  the  seat.    The  Greek  mob,  who  disliked  the  Jews,  took  the 

Spiritual  STATE  OF  THE  Corinthian  Church  ;  Reproof  opportunity  then  of  beating  Sosthenes  the  ruler  of  the 

OF  Party  Divisions:  His  own  Method  of  Preaching  Jewish  synagogue,  whilst  Gallio  looked  on  and  refused 

ONLY  Christ.     1.  called  to  be— Found  in  some,  not  in  to  interfere,  being  secretly  pleased  that  the  mob  should 

others,  of  the  oldest  MSS.    Possibly  inserted  from  Ro-  second  his  own  contempt  for  the  Jews.    Paul  probably  at 

mans  1. 1;  but  as  likely  to  be  genuine.    Translate,  lit.,  "a  this  time  had  showed  sympathy  for  an  adversary  in  dis- 

called  apostle."  [Conybeare  and  HowsoN.]  tlirougU  . . .  tress,  which  issued  in  the  conversion  of  the  latter.    So 

wUl  of  God— not  because  of  my  own  merit.     Thus  St.  Crispus  also,  the  previous  chief  ruler  of  the  synagogue, 

Paul's  call  as  "  an  apostle  by  the  will  of  God,"  whilst  con-  had  been  converted.  Saul  the  persecutor  turned  into  Paul 

stituting  the  ground  of  the  authority  he  claims  in  the  the  apostle,   and  Sosthenes  the  leader   in    persecution 

Corinthian  Church  (cf.  Galatians  1. 1),  is  a  reason  for  hu-  against  that  apostle,  were  two  trophies  of  Divine  grace 

mility  on  his  own  pait  (ch.  15. 8, 10).    [Bengel.]    In  as-  that,  side  by  side,  would  appeal  with  double  power  to  the 

Burning  the  ministerial  office  a  man  should  see  he  does  so  Church  at  Corinth.   [Birks.]  3.  the  Clmrcli  of  God— He 

not  of  his  own  impulse,  but  by  the  will  of  God  (Jeremiah  calls  it  so  notwithstanding  its  many  blots.     Fanatics 

23. 21);  Paul  if  lef*^  to  his  own  will  would  never  have  been  and  sectaries  vainly  think  to  anticipate  the  final  sift- 

an  apostle  (IWniaus  9. 16).    Sostlienes— See  my  Introduc-  ing  of  the  wheat  and  tares  (Matthew  13.  27-30).     '  It  is 

don.    Associated  by  St.  Paul  with  himself  in  the  inscrip-  a  dangerous  temptation  to  thliik   tliere  is  no  Church 

tlon,   either   in  modesty,  Sosthenes   being  his  inferior  where  there  is  not  apparent  perfect  purity.    He  who 

'ChrysostomJ,  or  in  order  that  the  name  of  a  "brother"  thinks  so,  must  at  last  separate   from    all   others  and 

of  note  in  Corinth  (Acts  18. 17)  might  give  weight  to  his  thinlc  himself  the  only  holy  man  in  the  world,  or  es- 

Kpistle,  and  might  show,  in  opposition  to  his  detractors,  tablish  a  peculia'-  sect  with  a  few  hypocrites.     It  wan 
262 


SUPPOSED   TEMPLE    OF   MINERVA    AT   CORINTH  ;     ASCRIBED   TO   THE   SEVENTH   CENTURY    B.    C. 


RUINS   01'  THE  NECROPOLIS   OF   CYRENE. 


Paul's  Thanksgiving  for  the  Church, 


1  COKINTHIANS  I. 


He  Exhork'h  them  to  Unity. 


enough  for  Paul  in  recognizing  tlie  Corinthians  as  a 
Churcli,  that  he  saw  among  tliera  evangelical  doctrine, 
baptism,  and  tlie  Lord's  Supper."  [Calvin.]  It  was  the 
Church  0/  God,  not  of  this  or  of  that  favourite  leader. 
[Chrysostom.]  at  Coriutli— a  Churcli  at  dissolute  Co- 
rinth— what  a  paradox  of  grace  !  saiictiJicd — consea-ated, 
or  set  apart  as  holy  to  God  in  (by  union  witli)  Christ  Jesus. 
In  the  Greek  there  are  no  words  "to  them  tliat  are;" 
translate  simply,  "men  sanctified,"  <tc.  called  to  be 
Baiiits— rather,  "called  saints;"  saints  by  calling:  ap- 
plied by  Paul  to  all  professing  members  of  the  Church. 
As  "sanctified  in  Clirist"  implies  llie  fountain  sources  of 
holiness,  the  believer's  original  sanctiflcation  in  Christ 
(ch.  6.  11 ;  Hebrews  10.  10,  14 ;  1  Peter  1.  2)  in  the  purposes 
of  God's  grace;  so  "called  saints"  refer  to  their  actual 
call  (Romans  8.  30),  and  the  end  of  that  call  that  they 
should  be  holy  (1  Peter  1.  15).  -^vitli  all  tliat  in  every 
place  call  upon  .  .  .  Ciirist — The  Epistle  is  intended  for 
these  also,  as  well  as  for  the  Corinthians.  The  true 
Catholic  Chukch  (a  teira  first  used  by  Ignatius,  ad 
Smyrnceos,  C.8);  not  consisting  of  those  wlio  call  them- 
selves from  Paul,  Cephas,  or  any  other  eminent  leader 
(v.  12),  but  of  all,  wherever  they  be,  who  call  on  Jesus  as 
their  Saviour  in  sincerity  (cf.  2  Timotliy  2.  22).  Still  a 
general  unity  of  discipline  and  doctrine  in  the  several 
churclies  is  implied  in  ch.  4.  17;  7.  17;  11.  16 ;  U.  33,  36.  The 
worship  due  to  God  is  here  attributed  to  Jesus  (cf.  Joel  2. 
32;  Matthew  4. 10;  Acts  9. 14).  botlitlicirs  and  ours— "  in 
every  place  which  is  their  home  .  . .  and  our  home  also;" 
this  is  added  to  include  the  Christians  throughout  Achaia, 
not  residing  in  Corinth  the  capital  (2  Corinthians  1. 1). 
St.  Paul  feels  the  home  of  his  converts  to  be  also  his  own. 
Cf.  a  similar  phrase,  Romans  16.  13.  [Conybeaee  and 
HowsoN.]  "Ours"  refers  to  Paul  and  Sosthenes,  and  the 
Corinthians'  home.  [Alfgrd.]  Beza  better  explains, 
"Both  their  Lord  and  our  Lord."  All  believers  have 
one  and  the  same  Lord  (ch.  8. 6 ;  Ephesians  4. 5) ;  a  virtual 
reproof  of  the  divisions  of  tlie  Corinthians,  as  if  Christ 
were  divided  {v.  13).  3.  peace — peculiarly  needed  in  the 
Corinthian  Chuix-h,  on  account  of  its  dissensions.  On 
this  verse  see  Romans  1.  7.  4.  He  puts  the  causes  for 
praise  and  hope  among  them  in  the  foreground,  not  to 
discourage  them  by  the  succeeding  reproof,  and  in  order 
to  appeal  to  their  better  selves,  my  God— (Romans  1.  8; 
Philippians  1.3.)  al-»vays — (Cf.  Philippians  1.4.)  tlie 
grace  .  .  .  given  you — (Cf.  v.  7.)  by  .  .  .  Clirist— lit.,  in 
Jesus  Christ:  given  you  as  members  in  Clirist.  5.  utter- 
ance—Alford  from  Menochius  translates,  "doctrine." 
Ye  are  rich  in  preac/iers  or  the  2)reachiug  of  the  word,  and 
rich  in  knoicledge  or  apprehension  of  it:  lit.  (the)  word 
(preaclied).  English  Versi(ni,  as  in  2  Corinthians  8.7,  is 
better:  for  St.  Paul,  purposing  preseutlj'  to  dwell  on  the 
abuse  of  the  two  gifts  on  which  the  Corinthians  most 
prided  themselves,  utterance  (speech)  and  knowledge  (ch.l. 
20;  3. 18;  4.  19;  ch.  13.  and  14.),  previously  gains  their  good- 
will by  congratulating  them  on  having  those  gifts.  6. 
According  as  the  testimony  of  (of,  and  concerning)  Christ 
(who  is  both  the  object  and  author  of  this  testimony 
[BENttEL];  ch.  2.  1 ;  1  Timothy  2.  6;  2  Timothy  1.  8)  was 
confirmed  among  [Alfoku]  you,  i.  e.,  liy  God,  through  ray 
preaching,  and  through  the  miracles  accompanying  it 
(ch.  12.  3;  JMark  16.  20;  2  Corinthians  1.  21,  22;  Galatians  3. 
2,5;  Ephesians  4.  7,  8;  Hebrews  2.4).  God  confirmed  (cf. 
Philippians  1.  7;  Hebrews  2.  3),  or  gave  effect  to  the  Gos- 
pel among  (or  better  as  English  Version,  "in")  the  Corin- 
thians by  their  accepting  it  and  setting  their  seal  to  its 
truth,  through  the  inwiird  power  of  His  Spirit,  and  the 
outward  gifts  and  miracles  accompanying  it.  [Calvin.] 
7.  yc  come  behind— are  inferior  to  other  Christians 
elsewhere.  [Guotius.]  In  no  gift— Not  that  all  had  all 
gifts,  but  different  persons  among  them  had  dilferent 
gifts  (ch.  12.  4,  &c.).  -ivnitliig  for  .  .  ,  coming  of  .  .  . 
Clirist— The  crowning  proof  of  their  "coming  behind  in 
no  gift;"  faith,  hope,  and  love,  are  all  exercised  herein  (cf. 
2  Timothy  4.  8;  Titus  2.  13).  "  Leaving  to  others  their  me- 
mento MORI  (remember  death),  do  thou  earnestly  cherish 
this  joyous  expectation  of  the  Lord's  coming."  [Bengel.] 
The  Greek  verb  implies,  "  to  expect  constantly,  not  only 


for  a  certain  tin.e,  but  even  to  the  end  till  the  expected 
event  happens''  (Romans  8. 19).  [Tittm.,  Synonyms.]  8. 
WUo— God,  v.  4  (not  Jesus  Christ,  v.  7,  in  which  case  it 
would  be  "  in  His  day"),  unto  tUe  end — viz.,  "  the  coming 
of  Christ."  blameless  In  tlie  day  of  .  .  .  Clirist— (1  Thes- 
salonians  5.  23.)  After  that  day  there  is  no  danger  (Ephe- 
sians 4.  30;  Philippians  1.  0).  Now  is  our  day  to  work, 
and  the  day  of  our  enemies  to  try  us:  then  will  be  the 
day  of  Christ,  and  of  His  glory  in  the  saints.  [Bengel.] 
9.  faithful— to  His  promises  (Philippians  1.  6;  1  Thessa- 
lonians  5.  24).  called— according  to  His  purpose  (Romans 
8.  28).  unto  .  .  .  fellowship  of  .  .  .  Jesus— to  be  fellow- 
heirs  with  Christ  (Romans  8. 17-28),  like  Him  sons  of  God 
and  heirs  of  glory  (Romans  8.  30;  2  Thessalonians  2.  14;  1 
Peter  5.  10;  1  John  1.  3).  Chrysostom  remarks  that  the 
name  of  Christ  is  oftener  mentioned  in  this  than  in  any 
other  Epistle,  the  apostle  designing  thereby  to  draw  thena 
away  from  their  party  admiration  of  particular  teachers 
to  Christ  alone.  10.  Now— Ye  already  have  knowledge, 
utterance,  and  Jiope,  maintain  also  love,  brethren — The 
very  title  is  an  argument  for  love,  by  .  .  .  Christ— whom. 
St.vPaul  wishes  to  be  all  in  all  to  the  Corinthians,  and 
therefore  names  Him  so  often  in  this  chapter,  speak 
.  .  ,  same  tiling— not  speaking  different  things- as  ye  do 
(v.  12),  in  a  spirit  of  variance,  divisions— ii^,  splits 
breaches,  but — but  rather,  perfectly  joined  together — 
the  opposite  word  to  "divisions."  It  is  applied  to 
healing  a  wound,  or  making  whole  a  rent,  mind  .  .  .  Judg- 
ment—tlie  view  taken  by  the  understanding,  and  the 
practical  decision  arrived  at  [Conybeare  and  Howson],  as 
to  what  is  to  be  done.  The  mind,  within,  refers  to  things 
to  be  believed:  the  judgment  is  displayed  outwardly  in 
things  to  be  done.  [Bengel.]  Disposition— ojnnion.  [Al- 
ford.] 11.  (Ch.  11.  18.)  by  them  .  .  .  of  .  .  .  house  of 
Cliloe— They  seem  to  have  been  alike  in  the  confidence 
of  St.  Paul  and  of  the  Corinthians.  The  Corinthians 
"wrote''  to  the  apostle  (ch.  7. 1)  consulting  him  concern- 
ing certain  points:  marriage,  the  eating  of  things  oflTered 
to  idols,  the  decorum  to  be  observed  by  women  in  relig- 
ious assemblies.  But  they  said  not  a  syllable  about  the 
enormities  and  disorders  that  had  crept  in  among  them. 
Tliat  information  reached  Paul  by  other  quarters.  Hence 
his  language  about  those  evils  is,  "It  hath  been  declared 
unto  me,"  &c. ;  "  It  is  reported  commonly"  (ch.  5.  1,  2). 
All  this  he  says  bcfore\\e  notices  their  litter,  which  shows 
that  the  latter  did  not.give  him  any  intimation  of  those 
evils.  An  undesigned  proof  of  genuineness.  [Paley's 
IlorcB  PaulinoB.]  Observe  his  prudence:  He  names  the 
family,  to  let  it  be  seen  that  he  made  his  allegation  not 
without  authority :  he  docs  not  name  the  individuals,  not 
to  excite  odium  against  them.  He  tacitly  implies  that 
the  information  ought  rather  to  have  come  to  him  di- 
rectly from  their  presbyters,  as  they  had  consulted  him 
about  matters  of  less  moment,  contentions— not  so 
severe  a  word  as  "divisions,"  lit.,  schisms  {Margin,  v.  \G), 
VZ.  this  I  say— this  is  what  I  mean  in  saying  "conten- 
tions" {v.  11).  every  one  of  you  saith — Ye  say  severally, 
"glorying  in  men"  (i-. 31;  ch.  3. 21,22),  one,  I  am  of  Paul; 
another,  I  am  of  Apollos,  ifcc.  Not  that  they  formed  defi,- 
nite  parties,  but  they  individually  betrayed  the  spirit  of 
party  in  contentions  under  the  name  of  different  favour- 
ite teachers.  St.  Paul  will  not  allow  himself  to  be  flat- 
tered even  by  those  who  made  his  name  their  party  cry, 
so  as  to  connive  at  the  dislionour  thereby  done  to  Christ, 
These  probably  were  converted  under  his  ministry. 
Those  alleging  the  name  of  Apollos,  Paul's  successor  at 
Corinth  (Acts  18.  24,  &c.),  were  persons  attracted  by  his 
rhetorical  style  (probably  acquired  in  Alexandria,  ch.  3. 
6),  as  contrasted  with  the  "  weak  bodily  presence"  and 
"  contemptible  speech"  of  the  apostle.  Apollos,  doubtless, 
did  not  willingly  foster  this  spirit  of  undue  preference 
(ch.  4.  8,  8);  nay,  to  discourage  it,  he  would  not  repeat  his 
visit  just  then  (ch.  16. 12).  I  of  Cephas— Probably  Juda- 
izers,  who  sheltered  themselves  under  the  name  of  St. 
Peter,  the  apostle  of  the  circumcision  (CcpJias  is  the  He- 
brciu,  Petci-  the  Greek  name;  John  1.42;  Galatians  2.11, 
<fcc.) :  the  subjects  handled  In  chs.  7.-9.  were  probably  sug- 
gested as  matters  of  doubt  by  them.    The  Church  there 

263 


God  Destroyeth  the  Wisdom  of  the  Wise 


1  CORINTHIANS  I 


'>y  the  Foolishness  of  Preaching. 


began  '"rom  the  Jewish  synagogue,  Crispus  the  chief 
ruler,  and  Sosthenes  his  successor  (probably),  being  con- 
verts. Hence  some  Jewish  leaven,  though  not  so  much 
as  elsewhere,  is  traceable  (2  Corinthians  11.  22).  Pelrism 
afterwards  sprang  up  much  more  rankly  at  Rome.  If  it 
be  wrong  to  boast  "I  am  of  Peter,"  how  much  more  so  to 
boast  "I  am  of  the  Pope !"  [Bengel.]  I  of  Christ— A  fair 
pretext  used  to  slight  the  ministry  of  Paul  and  their  other 
teachers  (ch.  4.  8;  2  Corinthians  10.  7-11).  13.  Is  Clxvist 
divided  1 — into  various  parts  (one  under  one  leader, 
another  under  another).  [Alford.]  The  unity  of  His 
body  is  not  to  be  cut  in  pieces,  as  if  all  did  not  belong  to 
Him,  the  One  Head,  was  Pawl  crucified  for  youl — 
In  the  Greek  the  interrogation  implies  that  a  strong  nega- 
tive answer  is  expected :  "  Was  it  Paul  {surely  you  will  not 
»ayso)  that  was  crucified  for  you  ?"  In  the  former  question 
the  majesty  of  "  Christ"  (the  Anointed  One  of  God)  implies 
the  Impossibility  of  His  being  "divided."  in  the  latter, 
"PauVs"  insignificance  implies  the  i  mpossibili  ty  of  his  be- 
ing the  head  of  redemption, "  crucified  for"  them,  and  giv- 
ing his  name  to  the  redeemed.  This,  which  is  true  of  Paul 
t\\G  foundei- ot  the  Church  of  Corinth,  holds  equally  good  of 
Cephas  and  Apollos,  who  had  not  such  a  claim  as  Paul  in 
the  Corinthian  Church,  crucified  .  .  .  baptized— The  cross 
»laims  us  for  Christ,  as  redeemed  by  Him ;  baptism,  as  dedi- 
eated  toHim.  iiiHiename— rather,  "in<o  the  name"  (Gala- 
tians  3.  27),  implying  the  incorporation  involved  in  the 
idea  of  baptism.  14. 1  thank  God's  providence  now,  whoso 
ordered  it  that  I  baptized  none  of  you  but  Crispus  (the 
former  ruler  of  the  synagogue,  Acts  IS.  8)  and  Gaius  (writ- 
ten by  the  Romans  Caius;  the  host  of  Paul  at  Corinth, 
and  of  the  Church,  Romans  IG.  23;  a  person  therefore  in 
good  circumstances).  Baptizing  was  the  office  of  the 
deacons  (Acts  10.  48)  rather  than  of  tlie  apostles,  wliose 
office  was  that  of  establishing  and  superintending  gener- 
ally the  churches.  The  deacons  had  a  better  opportunity 
of  giving  the  necessary  course  of  instruction  preparatory  to 
baptism.  Crispus  and  Gaius,  &c.,  were  probably  among 
the  first  converts,  and  hence  were  baptized  by  Paul  him- 
self, Avho  founded  the  Church.  15.  Lest— Not  that  Paul 
had  this  reason  at  the  time,  but  God  so  arranged  it  that 
none  might  say.  [Alford.]  16.  houseliold  of  gteplianas 
— "The  first-fruits  of  Achaia,"  I.  e.,  among  the  first  con- 
verted there  (ch.  16. 15, 17).  It  is  likely  that  such  "house- 
holds" included  infants  (Acts  IG.  33).  The  history  of  the 
Church  favours  this  view,  as  infant  baptism  was  the 
usage  from  the  earliest  ages,  17.  St.  Paul  saj's  this  not 
to  depreciate  baptism;  for  he  exalts  it  most  highly  (Ro- 
mans 6.3).  He  baptized  some  first  converts;  and  would 
have  baptized  more,  but  that  his  and  the  apostles'  peculiar 
work  was  to  preach  the  Gospel,  to  found  by  their  autoptic 
testimony  particular  churches,  and  then  to  superintend 
the  churches  in  general,  sent  me— lit.,  as  an  apostle,  not 
to  baptize — even  in  Christ's  name,  much  less  in  ray  own. 
not  Avitli  wisdom  of  words — or  speech;  philosophical 
reasonlnr;  set  off  with  oratorical  language  and  secular 
learning,  which  the  Corinthians  set  so  undue  a  value 
upon  {v.  5;  ch.  2. 1,  4)  in  Apollos,  and  the  want  of  which  in 
St.  Paul  they  were  dissatisfied  with  (2  Corinthians  10. 10). 
cross  of  Christ— the  sum  and  substance  of  the  Gospel  {v. 
23 ;  ch.  2.  2),  Christ  crucified,  be  made  of  none  efVect— lit., 
be  made  void  (Romans  4.14);  v/'z.,  by  men  thinking  more 
of  the  human  reasonings  and  eloquence  in  which  the 
Gospel  was  set  forth,  than  of  the  Gospel  itself  of  Christ 
crucified,  the  sinner's  only  remedy,  and  God's  highest 
exhibition  of  love.  18.  preaching,  &c.—lit.,  the  word,  or 
speech  as  to  the  cross;  in  contrast  to  the  "wisdom  of 
words''  (so  called),  v.  17.  them  tSiat  perisli— rather,  thein 
that  are  perishing,  viz.,  by  preferring  human  "wisdom  of 
words"  to  the  doctrine  of  the  "cross  of  Christ."  It  is  not 
the  final  state  that  is  referred  to ;  but,  "them  that  are  in 
the  way  of  perishing."  So  also  in  2  Corinthians  2. 15, 16. 
ns -which  are  saved— In  the  Greek  the  collocation  is  more 
naodest,  "  to  them  that  are  being  saved  (that  are  in  the 
way  of  salvation)  as,"  i.e.,  to  which  class  we  belong. 
power  of  God— which  includes  in  it  that  it  is  "the  wis- 
dom of  God"  (v.  24).  God's  powerful  instrument  of  salva- 
tion; the  highest  exhibition  of  God's  power  (Romans  1. 
264 


16).  What  seems  to  the  world  "  weakness"  in  God's  plan  of 
salvation  {v.  25),  and  in  Its  mode  of  delivery  by  His  apostle 
(ch.  2. 3)  is  really  His  mighty  "  power."  What  seems  "  fool- 
ishness" because  wanting  man's  "  wisdom  of  words"  (v.  17), 
is  really  the  highest  "wisdom  of  God"  (v.  24).  19. 1  -vvlll  de- 
stroy-Slightly altered  from  the  LXX.,  Isaiah  29. 14.  The 
Hebrew  is,  "The  wisdom  of  the  wise  shall  perish,  and  the 
understanding  of  their  prudent  men  shall  be  hid."  St.  Paul 
by  inspiration  gives  the  sense  of  the  Spirit,  by  making  God 
the  cause  of  their  wisdom  perishing,  &c.,  "i"  will  destroy," 
&c.  iindcrstanding  of  tlie  prudent — lit.,  of  the  under- 
standing ones.  30.  Where!  &c. — Nowhere;  for  God 
"brings  them  to  naught"  (v.  19).  tlie  wise— generally. 
the  scribe  —  Jewish,  [Alford.]  the  dlsputer — Greek, 
[Alford.]  Cf.  the  Jew  and  Greek  of  this  world  con- 
trasted with  the  godly  wise,  v.  22.  23.  Vitringa  thinks 
the  reference  is  to  the  Jewish  discourses  in  thesynagogue, 
Daraschoth,  from  a  Hebreio  root  "to  dispute."  Cf.  "ques- 
tions," Acts  26.  3 ;  Titus  3.  9.  If  so,  "  wise"  refers  to  Greek 
wisdom  (cf.  v.  22).  St.  Paul  applies  Isaiah  33. 18  here  in  a 
higher  sense;  there  the  primary  reference  was  to  tem- 
poral deliverance,  here  to  external;  v.  22,  which  is  In 
threefold  opposition  to  v.  IS  there,  sanctions  this  higher 
application;  the  Lord  In  the  threefold  character  being 
the  sole  ground  of  glorying  to  his  people,  of  this  -tvorld 
...  of  this  world — rather,  "dispensation  (or  age)  ,  ,  . 
world ;"  the  Greek  words  are  distinct.  The  former  is  here, 
this  age  or  ivorldly  order  of  things  in  a  moral  point  of  view, 
as  opposed  to  the  Christian  dispensation  or  order  of 
things.  The  latter  is  the  tvorld  viewed  externally  and 
cosmically.  made  foolish— shown  the  world's  philosophy 
to  be  folly,  because  it  lacks  faith  in  Christ  crucified. 
[Chrysostom.]  Has  treated  it  as  folly,  and  not  used  its 
help  in  converting  and  saving  men  (w.  26,  27).  [Estitjs.] 
HI,  after  that — rather,  wJiercas.  in  the  wisdom  of  God 
— in  the  wise  arrangement  of  God.  iivorld  by  wisdom — 
rather,  "  by  its  wisdom,"  or  its  philosophy  (John  1. 10 ;  Ro- 
mans 1.  28),  lme'»v  not  God — whatever  other  knowledge 
it  attained  (Acts  17.  23,  27).  The  deistic  theory  that  man 
can  by  the  light  of  nature  discover  his  duty  to  God,  is  dis- 
proved by  tlie  fact  that  man  has  never  discovered  it  with- 
out revelation.  All  the  stars  and  moon  cannot  make  it 
day ;  that  is  the  prerogative  of  the  sun.  Nor  can  nature's 
highest  gifts  make  the  moral  day  arise;  that  is  the  office 
of  Chi-ist.  Even  the  Jew  missed  this  knowledge,  in  so  far 
as  he  followed  after  mere  carnal  tcorW- wisdom,  it  pleased 
God— St.  Paul  refers  to  Jesus'  words  (Luke  10.  21).  by  tho 
foolishness  of  preaching — by  that  preaching  which  the 
world  (unbelieving  Jews  and  Gentiles  alike)  Ae^vey  foolish- 
ness, save  them  that  believe — (Romans  1.16.)  33.  For — lit., 
Since;  seeing  that.  This  verse  illustrates  how  the  "preach- 
ing" of  Christ  crucified  came  to  be  deemed  "foolishness" 
(i'.  21).  a  sign- The  oldest  MSS.  read  "  signs."  The  singular 
was  a  later  correction  from  Matthew  12. 38 ;  16. 1 ;  John  2. 18. 
The  signs  the  Jews  craved  for  were  not  mere  miracles,  but 
direct  tokens  from  heaven  that  Jesus  was  Messiah  (Luke  11. 
16).  Greeks  seels  .  .  .  -wisdom — viz.,  a  philosophic  demon- 
stration of  Christianity.  Whereas  Christ,  instead  of  de- 
monsfrative  proof,  demands  faith  on  the  ground  of  JTis 
word,  and  of  a  reasonable  amount  of  evidence  that  the 
alleged  revelation  is  His  word.  Christianity  begins  not 
with  solving  intellectual  difficulties,  but  with  satisfying 
the  heart  that  longs  for  forgiveness.  Plence  not  the  re- 
fined Greeks,  but  tlie  theocratic  Jews  were  the  chosen 
organ  for  propagating  revelation.  Again,  intellectual 
Athens  (Acts  17. 18-21,  &c.)  received  the  gospel  less  readily 
than  commercial  Corinth.  33.  -»ve— Paul  and  Apollos. 
Christ  cmclfied— The  Greek  expresses  not  the  mere  fact 
of  His  crucifixion,  but  the  pei-manent  character  a.c(\mi-e(i.\>y 
the  transaction,  whereby  He  is  now  a  Saviour  (Galatians 
3. 1).  [Green.]  A  Messiah  (Christ)  crucified  was  the  stone 
on  Avhich  tlie  Jews  stumbled  (Matthew  21. 44).  The  oppo- 
sition of  Jew  and  Gentile  alike  shows  that  a  religion  so 
seemingly  contemptible  in  its  origin  could  not  have  suc- 
ceeded if  it  had  not  been  divine,  unto  the  Greeks— the 
oldest  MSS.  read  "  unto  the  Gentiles."  34.  called— (cf,  w- 
26.)  The  same  class  as  the  "us  which  are  (being)  saved" 
(v.  18) ;  the  elect,  who  have  obeyed  the  call ;  called  eflTectu- 


Not  the  Wise,  but  the  Foolish,  called. 


1  CORINTHIANS   II,     Paul  Declareth  the  Manner  of  his  Preaching. 


ally  (Romans  8.  28,  30).  Christ—"  Crucified  "  is  not  here 
added,  because  wlien  the  offence  of  tlie  cross  is  overcome, 
"Christ"  is  received  in  all  Ills  relations,  not  only  in  His 
cross,  but  in  His  life  and  His  future  kingdom,  power — so 
meeting  all  tlie  reasonable  requirements  of  the  Jews  wlio 
sought  "a  sign."  The  cross  (tlie  death  of  a  slave),  which 
to  the  Jews  (looking  for  a  temporal  Messiah)  was  a 
"stumbling-block,"  is  really  "  the  power  of  God  "  to  the 
Balvation  of  all  who  believe,  -wlscloin  of  God— so  really 
exhibiting,  and  In  the  highest  degree  (if  thej'  would  but 
see  it),  that  which  the  Greeks  sought  after — ivisdom  (Colos- 
sians  2.  3i.  25.  foolisltncss  of  God — i.  e.,  God's  plan  of  sal- 
vation which  men  deem  "foolishness."  -weakuess  of  God 
—  Christ  "crucified  through  weakness"  (2  Corinthians  13. 
4,  the  great  stumbling-block  of  the  Jews),  yet  "  living  by  the 
poiver  of  God."  So  He  perfects  sirength  out  of  the  weakness 
of  His  servants  (ch.  2.  3 ;  2  Corinthians  12.  9).  36.  yc  see- 
rather,  from  the  prominence  of  the  verb  In  the  Greek, 
"see  "or  "consider  "  (imperative).  [Alford  from  Vul- 
gate and  iRENiETJS.]  your  calling  .  .  .  are  called— In- 
stead  of  the  words  in  italics,  supplied  by  English  Version, 
supply,  "were  your  callers."  What  St.  Paul  is  dwelling 
on  (cf.  V.  27,  28),  is  the  weakness  of  tlie  instrumentality 
which  the  Lord  employed  to  convert  the  world.  [Hinds 
and  Whately;  so  Anselm.]  However,  English  Version 
accords  well  with  v.  24.  "  The  whole  history  of  the  exp.an- 
sion  of  the  Church  is  a  progressive  victory  of  the  ignorant 
over  the  learned,  the  lowly  over  the  lofty,  until  the  empe- 
ror himself  laid  down  his  crown  before  the  cross  of  Christ." 
[Olshausex.]  wise  .  .  .  after  tJie  flesli— the  wisdom  of 
this  world  acquired  by  human  study  without  the  Spirit. 
Contrast  Matthew  16.  17.  27.  tlie  foolish  things- a  gene- 
ral phrase  for  all  persons  and  things  foolish.  Even  things 
(and  those,  too, /oo//i7(.  tilings)  am  chosen  by  God  to  con- 
found pel-sons,  (and  those  too  persons  who  are  wise).  This 
seems  to  me  the  force  of  the  change  from  neuter  to  mas- 
culine, to  confound— The  Greek  is  stronger,  "■that  He 
might  confound  (or  put  to  shame),"  Ac.  God  confounds 
the  wise  by  effecting  through  His  instruments,  without 
human  wisdom,  what  the  worldly  wise,  with  It,  cannot 
effect,  viz.,  to  bring  men  to  salvation,  chosen  .  .  .  chosen 
—The  repetition  indicates  the  gracious  deliberateness  of 
God's  purpose  (James  2.  5).  38.  yea,  and  things  tvhlch 
are  not — Yea  is  not  in  the  Greek.  Also  some  of  the  oldest 
MSS.  omit  "and."  Thus  the  clause,  "things  which  are 
not"  (are  regarded  as  naught),  is  in  apposition  with  "fool- 
ish . . .  weak  .  .  .  base  (t.  e.,  low  born)  and  despised  things." 
God  has  chosen  all  four,  though  regarded  as  things  that 
are  no<,  to  bring  to  naught  things  that  are.  39.  no  flesh 
.  .  .  glory— For  they  who  try  to  glory  (boast)  because  of 
human  greatness  and  wisdom,  are  "  confounded  "  or  put 
to  shame  (ti.  27).  Flesh,  like  "the  flower  of  the  field,"  is 
beautiful,  but  frail  (Isaiah  40.  6).  In  his  presence- We  are 
to  glory  not  6e/oj-e  Him,  but  in  Him.  [Bengel,.]  30.  But 
.  .  .  ye— in  contrast  to  them  that  "glory"  in  worldly  wis- 
dom and  greatness,  of  hint  arc — not  of  yourselves  (Ephe- 
sians  2.  8),  but  of  Him  (Romans  11.  30).  From  Him  ye  are 
{i.  e.,  have  spiritual  life,  who  once  were  spiritually  among 
the  "things  which  are  not,"  v.  28).  in  Chrlst-by  living 
nnlon  with  Him.  Not  "  in  the  flesh  "  (v.  20,  29).  of  God— 
/rom  God;  emanating/rowHim  and  sentby  Him.  is  made 
nnto  \\s—has  beenmadc  to  us,  to  our  eternal  gain,  wisdom 
—unattainable  bj'tlie  worldly  mode  of  seeking  it  (v.  19,20; 
contrast  Colossians  2,  3 ;  Proverbs  8. ;  Isaiah  9.  6).  By  it  we 
become  "  wise  unto  salvation,"  owing  to  His  tuisdom  in 
originating  and  executing  the  plan,  whereas  once  we  were 
"fools."  righteousness- the  ground  of  our  justification 
(Jeremiah  23. 5,6;  Romans  4.2.5;  2 Corinthians 5. 21);  where- 
as once  we  were  "weak"  (Romans  5.  6).  Isaiah  42.  21; 
45.24.  snnctiiiicatlon-by  His  Spirit;  whereas  formerly 
we  were  "  hnsc."  Hereafter  our  righteousness  and  sanc- 
tlflcation  alike  shall  be  both  perfect  and  inherent.  Now 
the  righteousness  wherewith  wo  are  justified  is  perfect, 
but  not  Inherent;  that  wherewith  we  are  sanctified  is  in- 
herent, but  not  perfect.  [IIookku.]  Nowsanctlflcationis 
perfect  in  principle, but  not  Inattalnment.  These  twoare 
joined  in  the  Grce/c  as  forming  essentially  but  one  thing,  as 
distinguished  from  the  "wisdom  "  in  dcvising&nd  execut- 


ing the  plan  for  us  ("abounded  toward  us  in  all  wisdom," 
Ephesians  1.  8),  and  "  redemption,"  the  final  completion  of 
the  sclieme  in  the  deliverance  of  the  body  (the  position  of 
"redemption"  last  shows  that  this  limited  sense  Is  the 
one  intended  here).  Luke  21. 28;  Romans  8.  23;  Ephesians 
1. 14 ;  4. 30.  redemption— whereas  once  we  were  "despised." 
31.  glory  In  .  .  .  Lord— (Jeremiah  9.  23,24)— in  opposition 
to  "  flesh  glorying  In  His  presence  "  (v.  29).  In  contrast  to 
morbid  slavish  self-abasement,  St.  Paul  joins  with  hu- 
mility the  elevating  consciousness  of  our  true  dignity  in 
Christ.  He  who  glories  is  to  glory  in  the  Lord,  not  in  the 
flesh,  nor  in  the  world, 

CHAPTER    II. 
Ver.  1-16.    St.  Paul's  Subject  of  Peeachikg,  Christ 
Crucified,  not  in  worldly,  but  in  heavenly,  Wis- 
dom AMONG  THE  PERFECT.     1.  And  I— so   7,  [CONYBEARE] 

as  one  of  the  "foolish,  weak,  and  despised"  instruments 
employed  by  God  (ch.l.  27, 28);  "glorying  in  the  Lord,"  not 
in  man's  wisdom  (ch.  1.  31).  Cf,  ch.  1.  23,  "  We."  when  I 
came— (Acts  18.  1,  &c.).  Paul  might,  had  he  pleased,  have 
used  an  ornate  style,  having  studied  secular  learning  at 
Tarsus  of  Cilicia,  which  Strabo  preferred  as  a  school  of 
learning  to  Athens  or  Alexandria;  here,  doubtless,  he 
read  the  Cilician  Aratus'  poems  (which  he  quotes.  Acts  17. 
28),  and  Epimenides  (Titus  1. 12),  and  Menander  (1  Corinth- 
ians 15.  33).  Grecian  intellectual  development  was  an  im- 
portant element  in  preparing  the  way  for  the  Gospel,  but 
it  failed  to  regenerate  the  world,  showing  that  for  this  a 
superhuman  power  is  needed.  Hellenistic  (Grecizing) 
Judaism  at  Tarsus  and  Alexandria  was  the  connecting 
link  between  the  schools  of  Athens  and  those  of  the  Rab- 
bis. No  more  fitting  birth-place  could  there  have  been  for 
the  apostle  of  the  Gentiles  than  Tarsus,  free  as  it  was 
from  the  warping  influences  of  Rome,  Alexandria, 
and  Athens.  He  had  at  the  same  time  lioman  citizen- 
sfiip,  which  protected  him  from  sudden  violence. 
Again,  he  was  reared  in  the  Hebrew  Divine  law  at 
Jerusalem.  Thus,  as  the  three  elements,  Greek  cul- 
tivation, Roman  polity  (Luke  2,  1),  and  the  Divine  law 
given  to  the  Jews,  combined  just  at  Christ's  time,  to  pre- 
pare the  world  for  the  Gospel;  so  the  same  three,  b.v 
God's  marvellous  providence,  met  together  in  the  apostle 
to  the  Gentiles.  [Conybeare  and  Howson.]  testimony 
of  God  — "the  testimony  of  Christ''  (ch.  1.  6),  therefore 
Christ  is  God.  3.  The  Gree/;  implies,  "The  only  definite 
thing  that  I  made  it  my  business  to  know  among  you, 
was,  to  know  Jesus  Christ  (His  person)  and  Him  crucified 
(His  oflftce)  [Alford],  not  exalted  on  the  earthly  throne 
of  David,  but  executed  as  the  vilest  malefactor.  The  his- 
torical fact  of  Christ's  crucifixion  had  probably  been  put 
less  prominently  forward  by  the  seekers  after  human 
wisdom  in  the  Corinthian  Church,  to  avoid  offending 
learned  heathens  and  Jews.  Christ's  person  and  Christ's 
ofllce  constitute  thesum  of  the  Gospel.  3. 1— the  preacher: 
as  V.  2  describes  the  s«tijec<,  "  Christ  crucified,"  and  t>.  4. 
the7«odeof  preaching:  "my  speech  .  .  .  not  with  enticing 
words,"  &e.,  "but  demonstration  of  the  Spirit."  ivealt- 
ness— personal  and  bodily  (2  Corinthians  10.  10;  12.7,  9; 
Galatians  4.  13).  trenibling- (cf.  Phillppians  2.  12).  Not 
personal  fear,  but  a  trembling  anxiety  to  perform  a  duty  ; 
anxious  conscientiousness,  as  proved  by  the  contrast  to 
"eye-service"  (Ephesians  6.5).  [Conybeare  and  IIow- 
SON.]  4.  my  speech- in  private,  preaching — in  public. 
[Bengel.]  Alford  explains  it,  My  discourse  on  doctrines, 
and  wi;/p?'ertc/(i7!j^  or  announcement  of  facts,  enticing — 
rather, persuasive,  man's  ■tvisdom — "man's"  is  omitted 
in  the  oldest  authorities.  Still  "wisdom"  docs  refer  to 
man's  wisdom,  demonstration  of .  .  .  Spirit,  &c. — per- 
suasion is  man's  means  of  moving  his  fellow-man.  God's 
means  is  demonstration,  lea\\ng  no  doubt,  and  inspiring 
Implicit  faith,  by  the  powerful  working  of  the  Spirit  (then 
exhibited  both  outwardly  by  miracles,  and  luAvardly  by 
working  on  the  heart,  now  in  the  latter  and  the  more  Im- 
portant way  only,  (JIatthew  7.  29;  Acts  6. 10;  Hebrews  4. 
12;  cf.  also  Romans  15.  19).  The  same  simple  power  ac- 
companies Divine  truth  now,  producing  certain  persua- 
sion and  conversion,  when  the  Spirit  demonstrates  by  it. 

265 


PauPs  Preaching  Consists  in  the  Power  of  God,     1  CORINTHIANS  II.       and  so  Excelleth  the  Wisdom  of  the  World, 


S,  stand  in  .  .  .  -wisdom  of  men— rest  on  it,  owe  its  ori- 
gin and  continuance  to  it.  6,7.  Yet  tlie  Gospel  prcacli- 
Ing,  so  far  from  being  at  variance  witii  true  "  wisdom," 
Is  a  wisdom  infinitely  higlier  tlian  tliat  of  tlie  wise  of  the 
world,  -we  speak— resuming"  we"  (preachers,  I,  ApoUos, 
&c.)  from  "we  preach"  (ch.  1.  28),  only  that  here,  "we 
speak"  refers  to  something  less  public  (cf.  v.  7. 13,  "  mys- 
tery," "hidden")  than  "we  preach,"  which  is  public. 
For  "  wisdom"  here  denotes  not  the  wliole  of  Cliristian 
doctrine,  but  its  sublimer  and  deeper  principles,  perfect 
— those  matured  in  Christian  experience  and  knowledc/e  alone 
can  understand  the  true  superiority  of  the  Christian  wis- 
dom which  St.  Paul  preached.  Distinguished  not  only 
from  ivorldly  and  natural  men,  but  also  from  babes,  who 
though  "  in  Christ"  retain  much  that  is  "carnal"  (ch.  3.  1, 
2),  and  cannot  therefore  understand  th«  deeper  truths  of 
Christianity  (ch.  14.  20;  Philippians  3. 15;  Hebrews  5. 14). 
St.  Paul  does  not  mean  by  the  "  mystery"  or  "  hidden  wis- 
dom (v.  7),  some  hidden  tradition  distinct  from  the  Oospel 
(like  the  Church  of  Rome's  "disciplina  arcani,"  and  doc- 
trine of  reserve),  but  the  unfolding  of  the  treasures  of 
knowledge,  once  hidden  in  God's  counsels,  but  now  an- 
nounced to  all,  which  would  be  intelligently  compre- 
hended in  proportion  as  the  hearer's  inner  life  became 
perfectly  transformed  into  the  image  of  Clirist.  Cf.  in- 
stances of  such  "mysteries,"  i.  e.,  deeper  Christian  truths, 
not  preaclied  at  St,  Paul's  first  coming  to  Corintli,  when 
he  confined  himself  to  the  fundamental  elements  {v,  2), 
but  now  spoken  to  the  "perfect"  (ch.  15.  51;  Romans  11. 
25;  Ephesians  3.  5,  C).  "Perfect"  is  used  not  of  absolute 
perfection,  but  relatively  to  "  babes,"  or  those  less  ripe  in 
Christian  growth  (cf.  Philippians  3. 12, 15,  with  1  John  2. 
12-14).  "  God"  (v.  7)  is  opposed  to  the  world,  the  apostles 
to  "  the  princes  (great  and  learned  men)  of  this  world"  (v. 
8;  cf.  ch.  1.20).  [Bengel.]  come  to  nangUt— nothingness 
(ch.  1.  28).  They  are  transient,  not  immortal.  Therefore, 
their  wisdom  is  not  real.  [Bengel.J  Rather,  translate 
witli  ALiFoud,  "Which  are  being  brought  to  naught,"  viz., 
by  God's  choosing  the  "things  whicli  are  not  (the  iveak 
arvA  despised  things  of  the  Oospel),  to  bring  to  naught  (the 
sartie  verb  as  here)  things  that  are"  (ch.  1.  28).  t.  -wisdom 
of  God — emphatically  contrasted  with  the  wisdom  of  men 
and  of  this  world  (v.  5,  6).  in  a  mystery  —  connected  in 
construction  with  "  we  speak :"  We  speak  as  dealing  with 
a  mystery,  i.  e.,  not  something  to  be  kept  hidden,  but  what 
heretofore  was  so,  but  is  now  revealed.  Whereas  the  Pagan 
mysteries  were  revealed  only  to  a  cliosen  few,  the  Gospel 
mysteries  were  made  known  to  all  who  would  obey  tlie 
truth.  "  If  our  Gospel  be  liid,  it  is  hid  to  them  tliat  are 
losV  (2  Corinthians  4.  3),  "whom  the  God  of  tiiis  world 
hath  blinded.^'  Ordinarily  we  use  "mystery"  in  refer- 
ence to  those  from  whom  the  knowledge  is  withheld ;  the 
apostles,  in  reference  to  those  to  whom  it  is  revealed. 
[Whately.]  It  is  hidden  before  it  is  brought  forward, 
and  when  it  is  brought  forward  it  still  remains  hidden 
to  those  tliat  are  imperfect.  [Bengel.]  ordained— i(7., 
foreordained  (cf.  v.  9),  "prepared  for  them  that  love  Him." 
before  tlie  world— rather,  "  before  the  ages"  (of  time),  i.  e., 
from  eternity.  This  infinitely  antedates  worldlj'  wisdom 
in  antiquity.  It  was  before  not  only  the  wisdom  of  the 
world,  but  eternally  before  the  world  itself  and  its  ages. 
to  our  glory— ours  both  now  and  hereafter,  from  "the 
Lord  of  glory"  (v.  8),  who  brings  to  naught  "the  princes  of 
this  world."  8.  WUiclx— wisdom.  Tlie  strongest  proof 
of  the  natural  man's  destitution  of  heavenly  wisdom. 
crucifted  .  .  .  Lord  of  glory— implying  the  insepai-able 
connection  of  Christ's  humanity  and  His  divinity.  The 
Lord  of  glory  (which  He  had  in  His  own  right  before  the 
■world  was,  John  17.  4,  24)  was  crucified.  9.  But— (it  has 
happened)  as  it  is  written.  Eye  Iiatli  not  seen,  &c.— Al- 
FOKD  translates,  "The  things  which  eye  saw  not,  &c.,  tlie 
things  which  God  prepared,  &c.,  to  us  God  revealed 
through  His  Spirit."  Thus,  however,  the  "  but"  of  v.  10 
is  ignored.  Rather  construe,  as  Estius,  "  ('  We  speak,' 
supplied  from  v.  8),  things  which  eye  saw  not  (heretofore), 
&c.,  things  which  God  prepared,  «fec.  But  God  revealed 
them  to  us,  &c."  The  quotation  is  not  a  verbatim  one, 
but  an  inspired  exposition  of  the  "  wisdom"  (v.  6,  from 
266 


Isaiah  64.  4).  The  exceptive  words,  "O  God,  beside  (i.  e., 
except)  thee,"  are  not  quoted  directly,  but  are  virtually 
expressed  in  the  exposition  of  them  (v.  10),  "None  bvt 
thou,  O  God,  seest  these  mysteries,  and  Ood  hath  revealed 
them  to  us  by  His  Spirit."  entered — lit.,  come  up  into  the 
heart.  A  Hebraism  (cf.  Margin,  Jeremiah  3.  16).  In 
Isaiah  64,  it  is  "Prepared  (lit.,  "will  do")  for  him  that 
waiteth  for  liim,"  liere,  "for  them  that  love  Him."  For 
Isaiah  spake  to  thejn  who  rvaited  for  Messiah's  appear- 
ance as  future;  St.  Paul,  to  tliem  wholove  Him  as  having 
actually  appeared  (1  John  4.  19),  cf.  v.  12,  "  the  things  tliat 
are  freely  given  to  us  of  God."  [Bengel.]  10.  revealed 
.  .  .  by  .  .  ,  Spirit— tlie  inspiration  of  thouglits  (so  far  as 
truth  essential  to  salvation  is  concerned)  makes  the 
Christian  (ch.  3.  16;  12.  3;  Matthew  16.  17;  John  16.  13;  1 
John  2.  20,  27);  that  of  words,  the  prophet  (2  Samuel  23.  1, 
2;  1  Kings  13.  1,  5),  "by  the  word  of  the  Lord"  (v.  13; 
John  20.  30,  31 ;  2  Peter  1.  21).  The  secrets  of  revela- 
tion are  secret  to  some,  not  because  those  who  know 
them  will  not  reveal  tliem  (for  indeed,  the  very  notion 
of  revelation  implies  an  unveiling  of  what  had  been 
veiled),  Ijut  because  those  to  whom  they  are  announced 
have  not  the  will  or  power  to  comprehend  them.  Hence 
the  Spirit-raught  alone  know  these  secrets  (Psalm  25. 
14;  Proverbs  3.  32;  John  7.  17;  15.  15).  «nto  ns— tlie 
"perfect"  or  fully  matured  in  Christian  experience 
{v.  6).  Intelligent  men  may  understand  tlie  outline  of 
doctrines;  but  witliout  tlie  Holy  Spirit's  revelation  to  the 
heart,  these  will  be  to  them  a  mere  outline— a  skeleton, 
correct  perhaps,  but  wanting  life  [Cautions  for  the  Times, 
xiv.]  (Luke  10.  21).  tlie  Spirit  searcbetli— working  in  us 
and  with  our  Spirits  (cf.  Romans  8.  10,  26,  27).  The  Old 
Testament  shows  us  God  (the  Father)  for  us.  The  Gos- 
pels, God  (tlie  Son)  with  us.  The  Acts  and  Epistles,  God 
(the  Holy  Gliost)  in  us  [Monod]  (Galatians  3. 14).  deep 
tilings  of  God— (Psalm  92.  5.)  His  Divine  nature,  attri- 
butes, and  counsels.  The  Spirit  delights  to  explore  the 
infinite  deptlis  of  His  own  Divine  mind,  and  then  reveal 
them  to  us,  according  as  we  are  capable  of  understanding 
them  (Deuteronomy  29.  29).  Tliis  proves  the  personality 
and  Godhead  of  tlie  Holy  Ghost,  Godhead  cannot  ba 
separated  from  the  Spirit  of  God,  as  manhood  cannot  bo 
separated  from  the  spirit  of  man.  [Bengel.]  11.  -^vliat 
man,  <fcc. — lit.,  luho  of  MEN  knoweth  the  things  of  a  MAN, 
save  the  spirit  of  that  man  f  tilings  of  God  knoivetli  no 
man — ratlier,  '•'■none  knoweth,"  not  angel  or  man.  This 
proves  the  impossibility  of  any  knowing  tlie  things  of 
God,  save  by  the  Spirit  of  God  (wlio  alone  knows  them, 
since  even  in  tlie  case  of  man,  so  infinitely  inferior  in 
mind  to  God,  none  of  his  fellow-men,  but  his  own  spirit 
alone  knows  the  things  hidden  within  liim).  13.  -we  .  .  . 
received,  not  .  .  .  spirit  of  .  .  .  v«'orld— the  personaJ  evil 
"  spirit  that  now  worketh  in  the  children  of  disobedience" 
(Ephesians  2.  2).  This  spirit  is  natural  in  the  unregener- 
ate,  and  needs  not  to  be  received.  Spirit  wliicli  is  of  God 
—i.  e.,  which  conies  FiiOM  God.  We  have  received  it  only 
by  the  gift  of  God,  wliose  Spirit  it  is,  whereas  our  own 
spirit  is  the  spirit  that  is  in  us  men  {v.  11).  tliat  av© 
might  know  .  .  .  things  .  .  .  fi-eely  given  ...  of  God 
present  experimental  knowledge,  to  our  unspeakable 
comfort,  of  His  deep  mysteries  of  wisdom,  and  of  our  fu- 
ture possession  of  the  good  "  things  Avhicli  God  hath  pre- 
pared for  them  that  love  Iliin"  (v.  9).  13.  also— we  not 
only  knoiu  by  the  Holy  Ghost,  but  ice  also  speak  the 
"tilings  freely  given  to  us  of  God"  (v.  12).  -wliicli  tlie 
Holy  Gliost  tcaclietli— the  old  MSS.  read  "the  Spirit" 
simply,  witliout  "Holy."  comparing  spiritual  things 
with  spiritual— expounding  the  Spirit-inspired  Old  Tes- 
tament Scripture,  by  comparison  with  the  Gospel  wliich 
Jesus  by  the  same  Spirit  revealed  [Grotius];  and  con- 
vei'sely  illustrating  tlie  Gospel  mysteries  by  comparing 
them  with  tlie  Old  Testament  types.  [Cukysostom.]  So 
the  Greek  word  is  translated,  "comparing"  (2  Corintliians 
10. 12).  Waiil  (Clavis)  translates,  "  explaining  (as  the  Greek 
is  translated.  Genesis  40.  8,  LXX.)  to  spiritual  (i.  e..  Spirit- 
taught  men)  men,  spiritual  tilings  (the  things  which  we 
ourselves  are  taught  by  the  Spirit)."  Spirit-taught  men 
alone  can  comprehend  spiritual  truths.     This  accords 


The  Natural  Man  Void  of  Understanding.      1  CORINTHIANS  III. 


Neither  Paul  nor  Apollos  Anythinff, 


with  V.  6,  9, 10,  14, 15;  ch.  3. 1,  Alford  translates,  "Putting 
together  (combining)  spirituals  with  spirituals;"  i.  e.,  at- 
taching spiritual  words  to  spiritual  things,  ■which  we 
Bhould  not  do,  if  we  were  to  use  words  of  worldly  wisdom 
to  expound  spiritual  things  (so  v.  1,  4;  1  Peter  4.  11).  Per- 
uaps  the  generality  of  the  neuters  is  designed  to  compr&' 
hend  these  several  notions  by  iniplication.  Comparing, 
or  combining,  spirituals  with  spirituals;  implying  both 
that  spiritual  things  are  only  suited  to  spiritual  persons 
(so  "tilings"  comprehended  persons,  ch.  1.  27),  and  also 
that  spiritual  truths  can  only  be  combined  with  spiritual 
(not  worldly-wise)  words,  and  lastly,  spirituals  of  the  Old 
and  New  Testaments  can  only  be  understood  by  nautual 
comparison  or  combination,  not  by  combination  with 
worldly  "wisdom,"  or  natural  perceptions  (cli.  1.  21,  22;  2. 
1,  4-9;  cf.  Psalm  119.  18).  14.  natural  man— HI.,  a  man  of 
animal  soul.  As  contrasted  with  the  spiritual  man,  he  is 
governed  by  the  animal  soul,  which  overbears  his  spi'rt7, 
which  latter  is  without  the  Spirit  of  God  (Jude  19).  So  the 
animal  [English  Version,  "  natural")  body,  or  body  led  by 
the  lower  animal  nature  (including  both  the  mere  human 
fallen  reason  and  heart),  is  contrasted  with  the  Spirit- 
nickened  body  (ch.  15.  44-tG).  Tlie  carnal  man  (the  man 
.ed  by  bodily  appetites,  and  also  by  a  self-exalting  spirit, 
estranged  from  the  Divine  life)  is  closely  akin  ;  so  too  the 
"earthly."  "Devilish,"  or  "demon-like;"  "led  by  an 
evil  spirit,"  is  the  awful  character  of  such  a  one,  in  its 
worst  type  (James  3. 15).  rcceivetli  not — though  they  are 
offered  to  him,  and  are  "worthy  of  being  received  by  all 
men"  (1  Timothy  1.  15).  tliey  arc  foolisUncss  unto  Iilm 
— whereas  he  seeks  "  wisdom"  (ch.  1.  22).  neltUer  can  lie 
— not  only  does  he  not,  but  he  cannot  know  them,  and 
therefore  has  no  wisli  to  "receive"  them  (Romans  8.7). 
15.  He  iliat  Is  spiritual— Zii!.,  '■'the  spiritual  (man)."  In 
V.  14,  it  is  "A  (not  "  the,'"  as  English  Version)  natural  man." 
The  spiritual  is  the  man  distinguished  above  his  fellow- 
men,  as  he  in  whom  the  Spirit  rules.  In  theunregenerate, 
the  spirit  which  ought  to  be  the  organ  of  the  Holj'  Spirit 
(and  which  is  so  in  the  regenerate),  is  overridden  by  the 
animal  soul,  and  is  in  abeyance,  so  that  such  a  one  is 
never  called  "spiritual."  judgetli  all  tilings — and  per- 
sons, by  their  true  standard  (cf.  ch.  6.  2-4;  1  John  4. 1),  in 
so  far  as  he  is  spiritual.  "Discerncth  .  .  .  is  discerned,'" 
would  better  accord  with  the  translation  of  the  same  Greek 
(v.  14).  Otherwise  for  "discerned,"  in  v.  14,  translate, 
"judged  of,"  to  accord  with  the  translation,  "judgeth  .  .  , 
is  Judged,"  in  this  15th  verse.  He  has  a  practical  insight 
into  the  verities  of  the  Gospel,  though  he  is  not  infallible 
on  all  theoretical  points.  If  an  individual  may  have  the 
Spirit  witliout  being  infallible,  why  may  not  the  Church 
have  the  Spirit,  and  yet  not  be  infallible  (a  refutation  of 
the  plea  of  Rome  for  the  Church's  infallibility,  from  Mat- 
thew 28.  20;  John  16.  13)  ?  As  the  believer  and  the  Cliurch 
have  the  Spirit,  and  are  yet  not  therel'ore  impeccable,  so 
he  and  the  Church  have  the  Spirit,  and  yet  are  not  infal- 
lible or  impeccable.  He  and  the  Church  ai'e  both  infalli- 
ble and  impeccable,  only  in  proportion  to  the  degree  in 
which  they  are  led  by  the  Spirit.  The  Spirit  leads  into 
all  truth  and  holiness;  but  His  influence  on  believers  and 
on  tiie  Church  Is  as  j^et  partial.  Jesus  alone,  wlio  liad  the 
Spirit  without  measure  (John  3.  34),  is  both  infallible  and 
Impeccable.  Scripture,  because  it  was  written  by  men, 
who  whilst  writing  were  infallibly  inspired,  is  unmixed 
truth  (Proverbs  28.  5;  1  John  2.  27).  IG.  For— proof  of-  v. 
15,thattliespirituarman  "is  judged  of  no  man."  In  order 
tojudge  tlio  spiritual  man,  the  ordinary  man  must  "know 
the  mind  of  the  Lord."  But  "wlio  of  ordinary  men 
knows"  that?  tUat  Ue  inny  Instrnct  lilin — i.  e.,  so  as  to 
be  able  to  set  Him  right  as  His  counsellor  (qnoteil  from 
Isaiah  40.  13,  14).  So  the  I.XX.  translate  tlie  Greek  verb, 
whicli  means  to  prone,  in  Acts  9.22.  Natural  men  who 
Judge  spiritual  men,  living  according  to  tlie  mind  of 
God  ("We  have  the  mind  of  Christ"),  are  virtually  wish- 
ing to  instruct  God,  and  bring  Him  to  another  mind, 
as  counsellors  setting  to  riglit  tlieir  king,  we  liavc  the 
mind  of  Christ — in  our  degree  of  capability  to  apprehend 
it.  Isaiah  40.  refers  to  Jehovah;  tlierefure,  as  it  is  ap- 
plied nere  to  Christ,  He  Is  Jenovan. 


CHAPTER  III. 
Ver.  1-23.  St.  Paul  could  not  speak  to  them  of  deep 
Spiritual  Truths,  as  they  were  carnal,  contend- 
ing rOK  THEIR  several  TEACHERS ;  THESE  ARE  NOTH- 
ING BUT  Workers  for  God,  to  whom  they  must  givk 
Account  in  the  Day  of  Fiery  Judgment.  The  Hear- 
ers ARE  God's  Temple,  which  they  must  not  Defile 
BY  Contentions  for  Teachers,  avho,  as  well  as  all 
things,  are  theirs,  being  Christ's.  1.  And  I— i.  e.,  as 
the  natural  (animal)  man  cannot  receive,  so  I  also  could 
not  speak  unto  you  tlie  deep  things  of  God,  as  I  would  to  the 
spiritual;  but  I  was  compelled  to  speak  to  you  as  I  would 
to  MEN  of  flesh.  The  oldest  MSS.  read  this  for  "  carnal." 
The  former  {lit.,  fleshy)  implies  men  \\\io\\y  of  flesh,  or  nat- 
ural. Carnal,  or  fleshly,  implies  not  they  were  wholly  nat- 
ural or  unregenerate  (eh.  2.  14),  but  that  they  had  much  of 
a  carnal  tendency;  e.g.,  their  divisions.  St.  Paul  had  to 
speak  to  them  as  he  would  to  men  wholly  natural,  inas- 
much as  they  are  still  carnal  (v.  3)  in  many  respects,  not- 
withstanding their  conversion  (ch.  1.  4-9).  babes — con- 
trasted with  the  perfect  (fully  matured)  in  Christ  (Colos- 
sians  1.  28;  cf.  Hebrews  5.  13, 14).  This  implies  they  were 
not  men  wholly  of  flesh,  though  carnal  in  tendencies. 
They  had  life  in  Clirist,  but  it  was  weak.  He  blamea 
them  for  being  still  in  a  degree  (not  altogether,  cf.  ch.  1.  5, 
7;  therefore  he  says  "as")babes  in  Christ,  when  by  this 
time  they  ought  to  have  "come  unto  a  perfect  man,  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ"  (Ephe- 
sians  4.  13).  In  Romans  7.  14,  also  the  oldest  MSS.  read, 
"I  am  a  man  o/.^es/i."  a.  (Hebrews  5. 12.)  milk— the  ele- 
mentary "principles  of  the  doctrine  of  Christ"  (ch,  6. 1), 
3.  envying— jealousj',  rivalry.  As  this  refers  to  their 
feelings,  "  strife  "  refers  to  their  words,  and  "  divisions"  to 
their  actions.  [Bengel.]  There  is  a  gradation,  or  ascend- 
ing climax:  envying  had  produced  strife,  and  strife  divis- 
ions (factious  parties).  [Grotius.]  His  language  becomes 
severer  now  as  He  proceeds ;  in  ch.  1. 11  he  had  only  said 
"contentions,"  he  now  multiplies  the  words  (cf.  the 
stronger  term,  ch  4.  6,  than  in  ch.  3.  21).  carnal— for 
"strife"  is  a  "work  of  the  flesh"  (Galatians  5.20).  The 
"  flesh  "  includes  all  feelings  that  aim  not  at  the  glory  of 
God,  and  the  good  of  our  neighbour,  but  at  gratifying  self. 
tvalk  as  men— as  unregenerate  men  (cf.  Matthew  16.  23), 
"  After  the  flesh,  not  after  the  Spirit "  of  God,  as  becomes 
you  as  regenerate  by  the  Spirit  (Romans  8.4;  Galatians 
5.  25,  28).  4.  (Ch.  1.  12.)  are  ye  not  carnal— tlie  oldest 
MSS.  read  "Are  ye  not  men?"  i.e.,  "walking  as  men" 
unregenerate  (w.  3).  S.Paul  .  ,  .  Apollos— the  oldest  MSS. 
read  in  the  reverse  order,  Apollos  .  .  .  Paid.  He  puts 
Apollos  before  himself  in  humilitj'.  •%vho  then — seeing 
tlien  that  ye  severally  strive  so  for  your  favourite  teach- 
ers, "Who  is  (of  what  intrinsic  power  and  dignity)  Paul?" 
If  so  great  an  apostle  reasons  so  of  himself,  how  much 
more  does  humility,  rather  than  self-seeking,  become  or- 
dinary ministers!  but  ministers,  &c. — the  oldest  MSS. 
have  no  "but."  "Who  is  Apollos  .  .  .  Paul?  (mere)  min- 
isters (a  lowly  word  appropriate  here,  sei-vants),  by  whom 
(not  "in  whom  ;"  by  whose  ministrations)  ye  believed."  as 
.  .  .  liord  gave  to  every  man — i.  e.,  to  the  several  hearers, 
for  it  was  God  that  "gave  the  increase"  (v.  6).  6.  1  .  .  . 
planted,  Apollos  -ivatcred- (Acts  18.  1 ;  19.  1.)  Apollos  at 
his  own  desire  (Acts  18.  27)  was  sent  by  the  brethren  to 
Corinth,  and  there  followed  up  the  work  Avhlch  St.  Paul 
had  begun.  God  gave  tlie  increase — /.  e.,  the  growth  {v.  10; 
Acts  18.27).  "Believed  through  grace."  Thougli  ministers 
are  nothing,  and  God  all  in  all,  yet  God  works  by  instru- 
ments, and  promises  the  Holy  Spirit  in  the  faithful  use 
of  means.  Tliis  is  the  dispensation  of  the  Spirit,  and  ours 
is  the  ministry  of  the  Spirit.  7.  neither  Is  he  that  .  ,  . 
anytliing  .  .  .  but  GoA—viz.,  is  all  in  all.  "God"  Is  em- 
phatically last  In  the  Greek,  "  He  that  giveth  the  Increase 
(namely),  Gon."  Here  follows  a  parenthesis  from  v.  8  to 
f.  21,  where  "Let  no  man  glory  In  men  "stands  in  anti- 
thetic contrast  to  God  here.  8.  one— essentially  in  their 
aim  they  are  one,  engaged  in  one  and  the  same  ministry; 
tlierefore  they  ought  not  to  be  made  by  you  the  occasloa 
of  forming  separate  parties,    and  every  man  — rathei^ 

267 


Christ  the  Only  Foundation. 


1  CORINTHIANS  IH. 


Men  the  Temples  of  Ood. 


"btU  every  man."    Though  In  their  service  or  ministry, 
they  are  essentially  "one,"  yet  every  minister  is  sepa- 
rately responsible  in  "his  oivn  "  work,  and  " shall  receive 
his  own  (emphatically  repeated)  reward,  according  to  his 
(yijun  labour."    The  reward  is  something  over  and  above 
personal  salvation  (v,  14, 15 ;  2  John  8).    He  sliall  be  re- 
warded according  to,  not  his  success  or  the  amount  of 
work  done,  but  "according  to  his  own  labour."    It  shall 
be  said  to  him,  "Well  done,  thou  good  and  (not  success- 
ful, h\xt)  faithful  servant,  enter  thou  into  the  joy  of  thy 
Lord"  (Matthew  25.23).    9.  Translate,  as  tbo  Greek  collo- 
cation of  words,  and  the  emphasis  on  "God"  tliriee  re- 
peated, requires,  "For  (in  proof  that  "each  shall  receive 
reward  according  to  his  own  labour,"  viz.,  from  God)  it  is 
of  God  that  we  are  the  fellow-workers  (labouring  tvith,  but 
under,  and  belonging  to  Him  as  His  servants,  2  Corinthians 
5.  20;  6. 1 ;  cf.  Acts  io.  4;  Note,  1  Thessalonians  3.  2)  of  God 
that  ye  are  the  field  (or  tillage^,  of  God  that  ye  are  the 
building."    [Alfobd.]    "  Building  "  is  a  new  image  intro- 
duced here,  as  suited  better  than  that  of  husbandry,  to  set 
forth  the  different  kinds  of  teaching  and  their  results, 
which  he  is  now  about  to  discuss.    "Toedify"or  "build 
up  "  the  Church  of  Christ  is  similarly  used  (Ephesians  2.  21, 
22 ;  4. 29).    10.  grace  .  . .  given  unto  mc— St.  Paul  puts  this 
first,  to  guard  against  seeming  to  want  humility,  in  pro- 
nouncing himself  "a  avise  master-builder,"  in  the  clause 
following.    [CiiBYSOSTOM.]    The  "grace"  is  that  "given" 
to  him  in  common  with  all  Cliristians  {v.  5),  only  propor- 
tioned to  the  work  which  God  had  for  him  to  do.    [Al- 
I'ORD.]    -wise— J.  p.,  skilful.    His  skill  is  shown  in  his  laying 
a  foundation.    The   unskilful  builder  lays  none  (Luke  C. 
49).    Christ  is  the  foundation  (v.  11).    anotiier— who  ever 
comes  after  me.   He  does  not  name  ^^joZtos;  for  he  speaks 
generally  of  all  successors,  whoev^er  they  be.    His  warning, 
"Let  every  man  (every  teacher)  take  heed  how,"  &c.,  re- 
fers to  other  successors  rather  than  Apollos,  who  doubt- 
less did  not,  as  they,  build  wood,  hay,  &c.,  on  the  founda- 
tion (cf.  ch.  4.  15).    "I  have  done  my  part,  let  tliem  who 
follow  me  see  (so  the  Greek  for  "take  heed")  to  theirs." 
[Bf:xGEL.]    lio\v— with  what  material.    [Alfokd.]    How 
far  u-isely,  and  in  builder-like  style  (1  Peter  4. 11),    bwilcl- 
etJi  thereupon — here  the  building  or  superstructure  laised 
0)1  Christ  the  "  foundation,"  laid  by  Paul  (cli.  2.  2)  is  not, 
as  in  Ephesians  2.  20,  21,  tlie  Christian  Cliurch  made  up  of 
believers,  the  "lively  stones"  (1  Peter  2.  5),  but^/ie  doc- 
trinal and  practical  teaching  which  the  teachers  who  suc- 
ceeded-Paul,  superadded  to  his  first  teaching;   not  tliat 
they  taught  what  was  false,  but  their  teaching  was  sulitlo 
and  speculative  reasoning,  rather  than  solid  and  simple 
truth.    11.  (Isaiali28. 16;  Acts  4. 12;  Ephesians  2.  20.)    For 
—my  warning  ("take  heed,"  <.tc.,  v,  10)  is  as  to  the  super- 
structure ("buildeth  thereupon''),  not  as  to  the  foundation : 
"For  other  foundation  can  no  man  lay,  than  that  which 
has  (already)  been  laid  (by  God)  Jesus  Christ,"  tlie  person, 
not  the  mere  abstract  doctrine  about  Him,  though   the 
latter  also  is  included;  Jesi/.?,  God-Savigur;  Christ,  Mf.s- 
siAir  or  Anointed,    can— a  man  cow  not  lay  any  other, 
since  the  only  one  recognized  by  God  has  been  already 
laid.     1!3.   No-»v— rather,  "But."    The  image  is  tliat  of  a 
building  on  a  solid  foundation,  and  partly  composed  of 
durable  and  precious,  partly  of  perisha'ile  materials.   The 
"gold,  silver,  precious  stones,"  which  all  can  bear  fire 
(Revelation  21.  18,  19),  are  teachings  that  will  staml  tlie 
fiery  test  of  judgment;  "wood,  hay,  stubble,"  are  those 
which  cannot  stand  it;  not  positive  heresy,  for  that  would 
destroy  the  foundation,  but  teaching  mixed  up  witli  hu- 
man philosophy  and  Judaism,  curious  rather  than  useful. 
Besides  the  teachings,  the  superstructure  represents  also 
the  persons  cemented  to  the  Church  by  them,  the  reality 
of  whose  conversion,  through  the  teachers'  instrumen- 
tality, will  be  tested  at  the  last  day.    Where  there  is  the 
least  grain  of  real  gold  of  faith,  it  shall  never  be  lost  (1 
Peter  L7;  cf.  ch.  4.  12).    On  the  other  hand,  the  lightest 
straw  feeds  the  fire.     [Bengel.]     (Matthew  5. 19.)     13. 
Every  man's  work— Each  teacher's  superstructure  on 
the  foundation.    tUc  day— of  the  Lord  (ch.  1.  8;  Hebrews 
10.  25;    1  Thessalonians  5.  4).     The  article  is  emphatic, 
'  Ttie  day,"  i.  e.,  the  great  day  of  days,  the  long  expected 
268 


day.     declare  It— old  English  for  "make  It  clear"  (cb. 
4.  4).    it  sliall  be  revealed  by  ftre— it,  i.  e.,  "every  man'B 
work."    Rather,  "He,"  the  Lord,  whose  day  it  is  (2  Thes- 
salonians 1.7,  8).     Translate  lit.,   "Is  being  revealed   (the 
present  in  the  Greek  implies  the  certainty  and  nearnett 
of  the  event,  Revelation  22.  10,  20)  in  fire"  (Malachl  3. 2,  3; 
4. 1).    The  fi7-e  (probably  figurative  here,  as  the  gold,  hay 
&c.)  is  not  purgatory  (as  Rome  teaches,  i.  e.,  purificatory 
and  punitive),  hut  probatory,  not  restricted  to  those  dying 
in  "venial  sin  :"  the  supposed  intermediate  class  between 
those  entering  heaven  at  once,  and  those  dying  in  mortal 
sin  who  go  to  hell,  but  universal,  testing  the  godly  and 
ungodly  alike  (2  Corinthians  5. 10;   cf.  Mark  9.49).    This 
fire  is  not  till  the  last  day,  the  supposed  fire  of  purgatory 
begins  at  death.    The  fire  of  St.  Paul  is  to  try  the  ivorks, 
the  fire  of  purgatory  the  persons,  of  men,    St.  Paul's  firo 
causes  "loss"  to  the  sufferers;  Rome's  purgatory,  great 
gain,  viz.,  heaven  at  last  to  those  purged  by  it,  if  only  it 
were  true.  Thus  this  passage,  quoted  bj'  Rome  for,  is  alto- 
gether against,  purgatory.  "It  was  not  this  doctrine  that 
gave  rise  to  prayers  for  the  dead;   but  the  practice  of 
.praying  for  the  dead  [which  crept  in  from  the  affection- 
ate but  mistaken  solicitude  of  survivors]  gave  rise  to  the 
doctrine."     [Whately.]     14.   abide— abide  the  testing 
fire  (Matthew  3. 11, 12).    -wliicli  be  Iiatb  built  thereupon 
— which  he  built  on  the  foundation.    re-»vard — wages,  as  a 
builder,  i.  e.,  teacher.    His  converts  built  on  Christ  the 
foundation,  through  his  faithful  teaching,  shall  be  his 
"crown  of  rejoicing"  (2  Corinthians  1.  14;  Philippians  2. 
16;   1  Thessalonians  2.  19).    15.  If  ...  be  burnt— If  any 
teacher's  work  consist  of  such  materials  as  the  fire  will 
destroy.    [Alford.]    suJlTer  loss— t.  <>.,  forfeit  tlie  special 
"  reward  ;"  not  that  he  shall  lose  salvation  (which  isalto- 
gctlier  a,  free  gift,  not  a  "  reward"  or  wages),  for  he  remains 
still  on  the  foundation  (v.  12;  2  John  0).    saved;  yet  so  as 
by  five— rather,  "  so  as  through  fire"  (Zechariah  3. 2 ;  Amos 
4.11;  Jude  23).    "Saved,  yet  not  without  fire"  (Romans  2. 
27).    [Bengel.]    As   a  huilder  whose  building,  not  the 
foundation,  is  consumed  by  fire,  escapes,  but  with  the 
loss  of  his  work  [Alford],  as  the  shipwrecked  merchant, 
though  he  has  lost  his  merchandise,  is  saved,  though 
having  to  pass  i:7t?-o!/£/7i.  the  waves.    [Bengel.]    Malachl  3. 
1,  2;  and  4.  1,  give  the  key  to  explain  the  imagery.    The 
"Lord  suddenly  coming  toHis  temple"  in  flaming  "  fire," 
all  the  parts  of  the  building  which  will  not  stand  that 
fire  will  be  consumed ;  the  builders  will  escape  with  per- 
sonal salvation,  but  with  the  loss  of  their  work,  through 
the  midst  of  the  conflagration.    [Alford.]    Again,  a  dis- 
tinction is  recognized  between  minor  and  fundamental 
doctrines  (if  we  regard  tlie  superstructure  as  representing 
the  doctrines  superadded  to  tlie  elementary  essentials);  a 
man  may  err  as  to  the  former,  and  yet  be  saved,  but  not 
so  as  to  the  latter  (cf.  Philippians  3. 15).    IG.  Kno-»v  ye 
not— It  is  no  new  thing  I  tell  you,  in  calling  you  "  God's 
building;"  ye  know  and  ought  to  remember,  ye  are  the 
noblest  kind  of  building,  "  the  temple  of  God."    ye— all 
Christians  form  together  one  vast  temple.    The  expres- 
sion is  not,  "ye  .are  temples,"  but  "  j'e  are  the  temple"  col- 
lectively, and  "livelj'-  stones"  (1  Peter  2.  5)  individually. 
God  .  .  .  SpSrit- God's  indwelling,  and  that  of  the  Holy 
Spirit,  are  one ;  therefore  the  Holy  Spirit  is  God.    No  lit- 
eral "  temple"  is  recognized  by  the  New  Testament  in  the 
Cliristian  Church.  The  only  one  is  the  spiritual  temple, 
the  whole  body  of  believing  worshippers  which  the  Holy 
Spirit  dwells  in  (ch.  C.  19;  John  4.  23,  24).    The  synagogue, 
not  the  temple,  was  the  model  of  the  Christian  house  of 
worship.    The  temple  was  the  house   of  sacrifice,  rather 
than  of  prayer.    Prayers  in  the  temple  were  silent  and 
individual  (Luke  1.  10;  18.  10-13),  not  Joint  and  public,  nor 
with  reading  of  Scripture,  as  in  the  synagogue.  Tlie  tem- 
ple, as  the  name  means  (from  a  Greek  root  "to  dwell"), 
was  the  earthly  dwelling-place  of  God,  where  alone  He  put 
His  name.    The  synagogue  (as  the  name  means  an  assent' 
bly)  was  the  place  for  assembling  men.    God  now  too  has 
His  earthly  temple,  not  one  of  wood  and  stone,  but  the 
congregation  of  believers,  the  "living  stones"    on  the 
"spiritual  house."    Believers  are  all  spiritual  priests  in 
it.    Jesus  Christ,  our  High  Priest,  has  the  only  literal 


The  Wisdom  of  this  World,  Foolishness. 


1  CORINTHIANS  IV. 


How  to  Esteem  God's  Mlnintei't. 


priesthood  (Malaclii  1.11;  Matthew  18.20;  1  Peter  2.  5). 
[VlTEiNGA.]  17.  If  any  .  ,  .  defile  .  .  .  destroy— rather, 
as  the  Oreek  verb  is  the  same  in  both  cases,  "  destroy  .  .  . 
destroy."  God  repays  In  kind  by  a  righteous  retaliation. 
The  destroyer  sliall  himself  bo  destroyed.  As  temporal 
death  was  the  penalty  of  marring  the  material  temple 
(Leviticus  16,  2;  Daniel  5.  2, 3,  30),  so  eternal  death  is  the 
penalty  of  marring  the  spiritual  temple— tlie  Church.  The 
destroyers  here  {v.  16,  17),  are  distinct  from  the  umuise  or 
unskilful  builders  (v.  12, 15) ;  the  latter  held  fast  the  "  foun- 
dation "  (v.  11),  and,  therefore,  though  they  lose  their  work 
of  superstructure  and  the  special  reward,  j'et  they  are 
themselves  saved;  the  destroyers,  on  the  contrary, assail- 
ed with  false  teaching  the  foundation,  and  so  subvert  the 
temple  itself,  and  shall  therefore  be  destroyed.  (See  Note, 
V.  10.)  [EsTitrs  and  Neander.]  I  think  St.  Panl  passes  here 
from  the  teachers  to  all  the  members  of  the  Church,  who, 
by  profession,  are  "priests  unto  God"  (Exodus  19.  (5;  1 
Peter  2.  9;  Revelation  1.  6).  As  the  Aaronic  priests  wore 
doomed  to  die  if  they  violated  the  old  temple  (Exodus  2S. 
43),  so  any  Christian  who  violates  the  sanctity  of  the 
spiritual  temple,  shall  perish  eternally  (flebrews  12. 11;  10. 
20,  31).  holy— inviolable  (Habakkuk  2. 20).  >vlilcU  temple 
ye  are— rather,  "the  whicli  (i.  e.,  holy)  are  ye"  [Alford], 
and,  therefore,  want  of  holiness  on  the  part  of  any  of  you 
(or,  as  EsTius,  "to  tamper  with  the  foundation  in  teaching 
you  ")  is  a  violation  of  the  temple,  whicli  cannot  be  let  to 
pass  with  impunity.  Grotius  supports  English  Version. 
18.  seemetli — i.  e.,  is,  and  is  regarded  by  h  imsel  f  and  others. 
wise  in  this  Tvorld —  wise  in  mere  worldly  wisdom  (ch.  1. 
20).  let  I»im  become  a  fool — by  receiving  the  Gospel  in 
its  unworldly  simplicity,  and  sobecoming  a  fool  in  the 
tvorld's  sight.  [Alford.]  het  him  no  longer  tfiink  himself 
wise,  but  seek  the  true  wisdom  from  God,  bringing  his  un- 
derstanding into  captivity  to  the  obedience  of  faith.  [Es- 
Tius.] 19.  ■»vitli  God — in  the  judgment  o/God.  it  is  ^vritteji 
— in  Job  5. 13.  Tlae  formula  of  quoting  Scripture  used 
here,  establishes  the  canonicily  of  Job.  He  taUetli  .  .  . 
-wise  in  ,  .  .  own  craftiness — proving  the  "  foolishness  " 
Of  the  world's  wisdom,  since  it  is  made  by  God  the  very 
dnare  to  catch  those  who  think  tliemselves  so  wise.  IJt., 
He  xcho  taketh ,  <fcc.,  the  whole  of  the  sentence  not  being 
quoted,  but  only  the  part  whicli  suited  St.  Paul's  purpose. 
ao.  Quotation  from  Psalm  94.  11.  There  it  is  of  men;  here 
It  is  "of  the  wise."  St.  Paul  by  inspiration  states  thecloss 
of  men  wliose  "thoughts"  (or  rather,  "reasonings,"  as 
suits  the  Greek  and  the  sense  of  the  context)  the  Spirit  de- 
signated in  the  Psalm,  "vanity,"  t'lz.,  the  "proud"  (r.  2) 
and  worldly-wise,  whom  God  in  v.  8  calls  "  fools,"  though 
they  "boast  themselves"  of  their  ?('i.!rfo?n  in  pushing  their 
interests  (v.  4).  21.  let  no  man  {jlory  in  men — resuming 
the  subject  from  v.  4;  cf.  ch.  1.  12  and  31,  where  the  true 
object  of  glorying  is  stated  :  "hethatglorieth  let  himglory 
in  THE,  Lord."  Also  ch.  4.6,  "That  no  one  of  you  be  puffed 
up  for  one  against  anotlicr."  .  For  all  things— not  only 
all  inen.  For  you  to  glory  thus  in  men,  is  lowering  your- 
selves from  your  high  position  as  heirs  of  all  things.  All 
men  (including  your  teachers)  belong  to  Christ,  and  there- 
fore to  you,  by  your  union  with  Him ;  He  makes  them  and 
all  things  work  together  for  your  good  (Romans  8. 28).  Ye 
are  not  for  the  sake  of  them,  but  they  for  the  sake  of  you 
(2  Corinthians  4,  5,  15).  They  belong  to  you,  not  you  to 
them.  32.  Enumeration  ofsomeofthe  "all  things."  The 
teachers,  in  whom  they  gloried,  he  puts  first  (ch.l.  12).  He 
omits  after  "  Cephas  "  or  Christ  (to  whom  exclusively  some 
at  Corinth  (ch.  1.  12)  professed  to  belong);  but,  instead, 
substitutes  "ye  are  Christ's"  (v.  2;?).  -^vorld  .  .  .  life  .  .  . 
death  .  .  .  titings  present .  .  .  things  to  come— not  only 
Bhall  they  not  "separate  you  from  the  love  of  God  in 
Christ"  (Romans  8.  38,  89),  but  they  "all  are  yours,"  i.  e., 
are  for  you  (Romans  8.  28),  and  belong  to  you,  as  tliey  be- 
long to  Christ  your  Head  (Hebrews  1.  2).  things  present 
—"  things  acfua^Jy  present."  [Ai.ford.]  23.  ye  are  Christ's 
—not  Paul's,  or  Apollos',  or  Cephas'  (ch.  11,  3 ;  Matthew  23. 
8-10).  "  Neither  be  ye  called  masters ;  for  one  is  your  Mas- 
ter, even  Christ"  (Romans  11.  8).  Not  merely  a  particular 
section  of  you,  but  ye  all  are  Christ's  (ch.  1. 12).    Christ  is 


God's— (ch.  Hi  3).    God  is  the  ultimate  end  of  all,  even  of 
Christ,  His  co-equal  Son  (ch.  15.  28;  Philippians  2.  6-11). 

CHAPTER    IV. 

Ver.  1-21.  True  view  of  Ministers:  the  Judgment 
IS  not  to  be  Forest ALiLEi);  meanwhiIjE  the  Apostles' 
low  state  Contrasts  avith  the  Corinthians'  Party 
pkibe,  not  that  St.  Paul  would  shame  them,  but  a3 
A  father  warn  them  ;  for  which  end  he  sent  Tim- 
othy, and  will  soon  come  himself.  1.  acconnt . . .  na 
—Paul  and  Apollos.  ministers  of  Christ— not  heads  of 
the  Church  in  wliom  ye  are  severally  to  glory  (ch.  1. 12); 
the  headship  belongs  to  Ciirist  alone;  we  are  but  His  ser- 
vants ministering  to  you  (ch.  1.13;  3.5,22).  stew^ards— 
(Luke  12.  42;  1  Peter  4. 10).  Not  the  depositories  of  grace, 
but  dispensers  of  it  ("rightly  dividing"  or  dispensing  it), 
so  far  as  God  gives  us  it,  to  others.  The  Chazan,  or  over- 
seer, in  the  synagogue  answered  to  the  bishop  or  "angel" 
of  the  Church,  who  called  seven  of  the  synagogue  to  read 
the  law  every  sabbath,  and  oversaw  them.  The  Parnasin 
of  tlie  synagogue,  like  the  ancient "  deacon"  of  the  Church, 
took  care  of  the  poor  (Acts  6.),  and  subseVjuently  preached 
in  subordination  to  the  presbyters  or  bishops,  as  Stephen 
and  Philip  did.  The  Churcli  is  not  the  appendage  to  tho 
priesthood  ;  but  the  minister  is  the  steward  of  God  to  the 
Church.  Man  shrinks  from  too  close  contact  with  God, 
hence  he  willingly  puts  a  priesthood  between,  and  would 
serve  God  by  deputy.  The  Pagan  (like  the  modern  Rom- 
ish) priest  was  rather  to  conceal  than  to  explain  "the 
mysteries  of  God."  The  minister's  ofHce  is  to  "  preach" 
{lit.,  proclaim  as  a  herald,  Matthew  10. 27)  the  deep  truths  of 
God  ("mysteries,"  heavenly  truths,  only  known  by  rev- 
elation), so  far  as  they  have  been  revealed,  and  so  far  as 
his  hearers  are  disposed  to  receive  them.  Josephus  says, 
the  Jewish  religion  made  known  to  all  tlie  people  the 
mysteries  of  their  religion,  whilst  the  Pagans  concealed 
from  all  but  the  "initiated"  few,  the  mysteries  of  theirs. 
3.  Moreover— The  oldest  MSS.  read,  "Moreover  here" 
(('.  e.,  on  earth).  The  contrast  thus  is  between  man's  usage 
as  to  stewards  {v.  2),  and  God's  Avay  {v.  3).  Though  here 
below,  in  the  case  of  stewards,  inquiry  is  made,  that  one  mat 
be  found  (i.  e.,  proved  to  be)  faithful;  yet  God's  stewaiti 
awaits  no  such  judgment  of  man,  in  man's  day,  but  the 
Lord's  judgment  in  His  great  day.  Another  argument 
•against  the  Corinthians  for  their  partial  preferences  of 
certain  teachers  for  their  gifts:  whereas  what  God  re- 
quires in  His  stewards  is  faithfulness  (1  Samuel  3. 20;  He- 
breAvs  3. 5;  Margin);  as  indeed  is  required  in  earthly  stew- 
ards, but  with  this  difference  (v.  3),  that  God's  stewards 
await  not  man's  judgment  to  test  them,  but  the  testing 
which  sliall  be  in  the  day  of  the  Lord.  3.  it  is  a  very  small 
tiling— /!<.,"  it  amounts  to  a  very  small  matter;"  not  that 
I  despise  ^ottr  judgment,  but  as  compared  with  God's,  it 
almost  comes  to  notliing.  judged  .  .  .  of  man's  judg- 
ment—?j<.,  "man's  dai/,"  contrasted  with  the  day  (ch.  3. 
13)  of  the  Lord  {v.  5;  1  Thessalonians  5.4).  "The  day  of 
rfian"  is  here  put  before  us  as  aperson.  [Wahl.]  All  days 
previous  to  the  day  of  the  Lord  are  man's  days.  Emesti 
translates  ihc  ihv'ice  recurring  Greek  for  judged  .  .  .judge 
.  .  .  judgeth  {v.  4),  thus:  To  mo  for  my  part  (though  cap- 
able  of  being  found  ftiithful)  it  is  a  very  small  matter  that 
I  should  be  apjiroved  of  by  man's  judgment ;  yea,  I  do  not 
even  assume  the  right  of  judgment  and  appi-oving  myseli— 
but  He  that  has  the  right,  and  is  able  to  Judge  on  my  case 
(the  Dijudicator),  is  the  Lord.  4.  by  myaelf— translate, 
"I  am  conscious  to  myself  of  no  (ministerial)  unfaithful- 
ness." Bengel  explains  the  Oreek  compound,  "  to  decide 
in  judgments  on  one  in  relation  to  others,"  not  simply  to 
judge,  am  I  not  hereby  justifled— Therefore  conscience 
is  not  an  infallible  guide.  St.  Paul  did  not  consider  his  so. 
This  verse  is  directly  against  the  judicial  power  claimed 
by  the  priests  of  Rome.  5.  Disproving  the  judicial  power 
claimed  by  the  Romish  priesthood  in  the  confessional. 
Therefore— as  the  Lord  Is  the  sole  Decider  or  Dijudicator. 
judge— not  the  same  Greek  word  as  in  v.  3,  4,  where  the 
meaning  Is  to  approve  of,  or  decide  on,  the  merits  of  one's 

269 


We  have  Nothing  we  have  not  Received. 


1  CORINTHIANS  IV. 


The  Apostles  our  Fathers  in  Christ. 


case.  Here  all  judgments  In  general  are  forbidden,  which 
would,  on  our  part,  presumptuously  forestall  God's  pre- 
rogative of  final  judgment.  Lord— Jesus  Christ,  whose 
"ministers"  we  are  (v.  1),  and  who  is  to  be  thejudge  (Jolin 
5.22,  27;  Acts  10.  42;  17.- 31).  manifest  .  .  .  liearts  — our 
judgments  now  (as  those  of  the  Corinthians  respecting 
their  teachers)  are  necessarily  defective,  as  we  only  see 
the  outwai'd  act,  we  cannot  see  the  motives  of  "hearts." 
"Faithfulness"  (v.  2)  will  hereby  be  estimated,  and  the 
"Lord"  will  "justify,"  or  the  reverse  (r.  4),  according 
to  the  state  of  the  heart,  then  shall  every  man  have 
praise— (Ch.  3.  8;  1  Samuel  20.23;  Matthew  2.3.21,  23,  28.) 
Rather,  "Aw  due  praise,"  not  exaggerated  praise,  such  as 
the  Corinthians  heaped  on  favourite  teachers;  "the 
praise"  (so  the  Greek)  due  for  acts  estimated  by  the  mo- 
tives. "  Then ;"  not  before :  therefore  wait  till  then  (James 
5.7).  6.  And— "Now,"  marking  transition,  in  a  figure 
transferred  to  myself— i.  c,  I  have  represented  under  the 
persons  of  Apollos  and  myself  what  really  holds  good  of 
all  teacliers,  making  us  two  sa  figure  or  type  of  all  the  others. 
I  have  mentioned  us  two,  whose  names  have  been  used  as 
a  party  cry ;  but  under  our  names  I  mean  otliers  to  be  un- 
derstood, whom  I  do  not  name,  in  order  not  to  shame  you. 
[EsTius.]  not  to  think,  &c.— the  best  MSS.  omit  "think." 
Translate,  "That  In  us  (as  your  example)  ye  might  learn 
;this),  not  (to  go)  beyond  what  is  written."  Revere  the  si- 
lence of  Holy  Writ,  as  much  as  its  declarations :  so  you  will 
less  dogmatize  on  what  is  not  expressly  revealed  (Deu- 
teronomy 29.  29).  puffed  up  for  one — viz.,  "  for  one  (fa- 
vourite minister)  against  another."  The  Greek  indicative 
implies,  "  That  ye  be  not  puffed  up  4.9  ye  ake."  7.  Trans- 
late, "  Who  distinguisheth  thee  (aoove  another)  ?"  not  thy- 
self, but  God.  glory,  as  if  thou  hadst  not  received  it — 
as  if  it  was  to  thyself,  not  to  God,  thou  owest  the  receiv- 
ing of  it.  8.  Irony.  Translate,  "Already  ye  are  filled  full 
(with  spiritual  food),  already  ye  are  rich,  ye  have  seated 
yourselves  upon  your  throne  as  kings,  without  us."  The 
emphasis  is  on  "already"  and  "without  us;"  ye  act  as  if 
ye  needed  no  more  to  "  hunger  and  thirst  after  righteous- 
ness," and  as  if  already  ye  had  reached  the  "kingdom" 
for  which  Christians  have  to  strive  and  suffer.  Ye  are  so 
puffed  up  with  your  favourite  teachers,  and  your  own 
fancied  spiritual  attainments  in  knowledge  through 
tliem,  that  ye  feel  like  those  "filled  full"  at  a  feast,  or  as  a 
"rich"  man  priding  himself  in  his  riches:  so  ye  feel  ye 
cau  now  do  "without  us,"  your  first  spiritual  fathers 
d'.  15).  They  forgot  that  before  the  "kingdom"  and  the 
"fulness  of  joy,"  at  the  marriage  feast  of  tlie  Lamb,  must 
come  the  cross,  and  suffering,  to  every  true  believer 
(2  Timothy  2.  5, 11, 12).  They  were  like  the  self-complacent 
Laodiceans  (Revelation  3.  17;  cf.  Hosea  12.8).  Temporal 
fulness  and  riclies  doubtless  tended  in  some  cases  at 
Corinth,  to  generate  this  spiritual  self-sufficiency;  the 
contrast  to  the  apostle's  literal  "  hunger  and  thirst"  {v.  11) 
proves  this.  I  would  ...  ye  did  reign  —  translate,  "I 
would  indeed,"  &c.,  I  would  truly  it  were  so,  and  that  your 
kingdom  had  really  begun,  tliat  we  also  might  reign 
with  you— (2  Corinthians  12. 14.)  "I  seek  not  yours,  l)*it 
you."  Your  spiritual  prosperity  would  redound  to  that 
of  us,  your  fathers  in  Clirist  (ch.  9.  23).  When  you  reach 
the  kingdom,  you  shall  be  our  "  crown  of  rejoicing,  in  the 
presence  of  our  Lord  Jesus"  (1  Thessalonians  2. 19).  9.  For 
— assigning  the  reason  for  desiring  that  the  "reign"  of 
himself  and  his  fellow-apostles  with  the  Corinthians  were 
come,  viz.,  the  present  afflictions  of  the  former.  I  think 
— the  Corinthians  (ch.  3.  18)  "seemed"  to  (lit.,  as  here, 
"thought''')  themselves  "  wise  in  this  world."  St.  Paul,  in 
contrast,  "  thinks"  that  God  has  sent  forth  him  and  his 
fellow-ministers  "last,"  i.e.,  tlie  lowest  in  this  world. 
The  apostles  fared  worse  than  even  the  prophets,  who, 
though  sometimes  afflicted,  were  often  honoured  (2  Kings 
1. 10 ;  5. 9 ;  8.  9, 12).  set  forth— as  a  spectacle  or  gazing-stock. 
us  the  apostles— St.  Paul  includes  Apollos  with  tlie 
apostles,  in  the  broader  sense  of  the  word,  so  Romans  16. 
7;  2  Corinthians  8.23  (Greek  for  " messengers,"  apos^ie*). 
as  It  were  appointed  to  death— as  criminals  condemned 
to  die.  made  a  spectacle— i it,  a  theatrical  spectacle.  So  the 
Greek  in  Hebrews  10. 33  "  made  a  gazing-stock  by  repi-oaches 
270 


and  afflictions."  Criminals  "condemned  to  die,"  In  St. 
Paul's  time,  were  exhibited  as  a  gazing-stock  to  amuse  the 
populace  in  the  amphitheatre.  They  were  "set  forth 
last"  in  the  show,  to  fight  with  wild  beasts.  This  explains 
the  imagery  of  St.  Paul  here.  (Cf.  Tertulli  an,  de  PudicUia, 
ch.  14.)  the  world — to  the  whole  world,  including  "  both 
angels  and  men;"  "the  whole  family  in  heaven  and 
earth"  (Ephesians  3. 15).  As  Jesus  was  "seen  of  angels" 
(1  Timothy  3. 16),  so  His  followers  are  a  spectacle  to  the 
liolj'  angels  who  take  a  deep  interest  In  all  the  progres- 
sive steps  of  redemption  (Ephesians  3.10;  1  Peter  1.12). 
St.  Paul  tacitly  implies  tliat  though  "last"  and  lowest  in 
the  world's  judgment,  Christ's  servants  are  deemed  by 
angels  a  spectacle  worthy  of  their  most  intense  regard. 
[Chrysostom.]  However,  since  "the  world"  is  a  compre- 
hensive expression,  and  is  applied  in  this  Epistle  to  the 
evil  especially  (ch.  1.  27,  28),  and  since  the  spectators  (In 
the  imagedrawn  from  the  amphitheatre) gaze  at  theshow 
with  savage  delight,  rather  than  sympathy  for  the  suffer- 
ers, I  think  bad  angels  are  included,  besides  good  angels. 
ESTius  makes  the  bad  alone  to  be  meant.  But  the  gener- 
ality of  the  term  "angels,"  and  its  frequent  use  in  a  good 
sense,  as  well  as  Ephesians  3.  10 ;  1  Peter  1. 12,  Incline  me 
to  include  good  as  well  as  bad  angels,  though,  for  the 
reasons  stated  above,  tlie  bad  may  be  principally  meant. 
10.  Irony.  How  much  your  lot  (supposing  it  real)  is  to  be 
envied,  and  ours  to  be  pitied,  fools — (Ch.  1. 21 ;  3. 18 ;  cf.  Acts 
17.18;  26.24.)  for  Christ's  sake  ...  in  Christ— our  con- 
nection with  Christ  only  entails  on  us  the  lowest  igno- 
miny, "ON  ACCOUNT  OF,"  Or,  "FOR  THE  SAKE  OF"  Him,  aS 

"  fools ;"  yours  gives  you  full  fellowship  in  Him  as  "  wise" 
(i.  e.,  supposing  you  really  are  all  you  seem,  ch.  3.  18).  we 
.  .  .  -weak  .  .  .  ye  .  .  .  strong — (Ch.  2.  3;  2  Corinthians  13. 
9.)  ■»ve  .  .  .  despised— (2  Corinthians  10. 10)  because  of  our 
"weakness."  and  our  not  using  worldly  philosophy  and 
rhetoric,  on  account  of  which  ye  Corinthians  and  your 
teachers  are  (seemingly)  so  "  honourable."  Contrast  with 
"despised"  the  "ye  (Galatians)  despised  not  my  tempta- 
tion ...  in  my  fiesh."  11.  (2  Corinthians  11.  23-27.) 
naked— i.  e.,  insufficiently  clad  (Romans  8.  35).  buffeted 
— as  a  slave  (1  Peter  2.  20),  the  reverse  of  the  state  of  the 
Corinthians,  "reigning  as  kings''  (Acts  23.2).  So  Paul's 
master  before  him  was  "buffeted"  as  a  slave,  when  about 
to  die  a  slave's  death  (Matthew  26.  67).  13.  working 
•with  our  own  liands  —  viz.,  "even  unto  tliis  present 
hour"  (v.  11).  This  is  not  stated  in  the  narrative  of  St. 
Paul's  proceedings  at  Ephesus,  from  which  city  he  wrote 
this  Epistle  (though  it  is  expressly  stated  of  him  at 
Corinth,  cfTActs  18.  3,  &c.,  and  19).  But  in  his  address  to 
the  Ephesian  elders  at  Miletus  (Acts  20.  34),  he  says,  "Ye 
yourselves  know  that  tliese  hands  have  ministered  unto 
my  necessities,"  <fec.  The  undesignedness  of  the  coinci- 
dence thus  indirectly  brouglit  out  is  incompatible  with 
forgery.  13.  defamed,  we  entreat — viz.,  God  for  our  de- 
faraers,  as  Christ  enjoined  (Matthew  5.  10,  44).  [Grotius.] 
We  reply  gently.  [Estius.]  filth— "The  refuse"  [Cony- 
BEARE  and  Howson],  the  sweepings  or  rubbish  thrown  out 
after  a  cleaning,  of  all  things — not  of  the  "  Avorld"  only. 
li.  warn — rather,  "admonisli"  as  a  father  uses  "admo- 
nition" to  "beloved  sons,"  not  provoking  tliem  to  wrath 
(Ephesians  6.  4).  The  Corinthians  might  well  be 
"ashamed"  at  tlie  disparity  of  state  between  the  father, 
St.  Paul,  and  his  spiritual  childi-en  themselves.  15.  ten 
thousand— implying  tliat  the  Corintliians  had  more  of 
tliem  tlian  was  desirable,  instructors — tutors  who  had 
tlie  care  of  rearing,  but  had  not  the  rights,  or  peculiar 
affection,  of  the  father,  who  alone  had  begotten  them 
spiritually,  in  Christ— St.  Paul  admits  that  tliese  "in- 
structors" were  not  mere  legalists,  but  evangelical  teach- 
ers. He  uses,  however,  a  stronger  phrase  of  himself  in 
begetting  them  spiritually,  "In  Christ  Jesus,"  implying 
both  the  Saviour's  offl.ce  and  person.  As  Paul  was  the 
means  of  spiritually  re^enera/ingr  them,  and  yet  "baptized 
none  of  them  save  Crispus,  Gains,  and  tlie  household  of 
Stephanas,"  regeneration  cannot  be  inseparably  iti  and 
by  baptism  (ch.  1.  14-17).  16.  be  ye  followers  of  me — lit., 
imitators,  viz.,  in  m.y  ways,  whicli  be  in  Christ  (v.  17 ;  ch.  11. 
1),  not  in  my  crosses  (r.  8-13;  Acts  26.  29;  Galatians  4. 12). 


We  ought  to  Follow  the  Apostles. 


1  CORINTHIANS  V. 


The  Case  oj  the  Incestuous  Person, 


17.  For  this  cause— that  ye  may  the  better  "  be  followers 
of  me"  (v,  16),  through  his  admonitions,    sent  .  .  .  Tlmo- 

tlicns— (Ch.  16.  10;  Acts  19.  21,  22.)  "Paul  purposed  .  .  . 
when  he  had  passed  through  Macedonia  and  Ac?iaia,  to  go 
to  Jerusalem.  So  he  sent  into  Macedonia  Timotheus  and 
Erastus."  Here  it  is  not  expressly  said,  he  sent  Timothy 
into  Achaia  (of  which  Corinth  was  capital),  but  it  is  im- 
plied, for  he  sent  him  with  Erastus  be/ore  him.  As  he 
therefore  purposed  to  go  into  Achaia  himself,  there  is 
every  probability  they  were  to  go  thither  also.  They  are 
Baid  only  to  have  been  sent  into  Macedonia,  because  it 
was  the  country  to  which  they  went  immediately  from 
Ephesus.  The  undesignedness  of  the  coincidence  estab- 
lishes the  genuineness  of  both  the  Epistle  and  the  history. 
In  both,  Timothy's  journey  is  closely  connc(!ted  with  St. 
Paul's  own  (cf.  v.  19).  Erastus  is  not  specifled  in  the 
Epistle,  probably  because  it  was  Timntliy  who  was 
charged  with  St.  Paul's  orders,  and  possibly  Erastus  was 
a  Corinthian,  who.  In  accompanying  Timothy,  was  only 
returning  home.  The  seeming  discrepancy  at  least  shows 
that  the  passages  were  not  taken  from  one  another. 
[Paley's  HorcB  Paulince.]  son— i.  e.,  converted  by  me  (cf. 
V.  14,15;  Acts  14.6,7;  with  16.1,2;  1  Timothy  1.2,18;  2 
Timothy  1.2).  Translate,  "My  son,  beloved  and  faithful 
in  tlie  Lord."  bring  yow  into  rentembrance — Timothy, 
from  his  spiritual  connection  with  St.  Paul,  as  converted 
by  him,  was  best  suited  to  remind  tliem  of  tlie  apostle's 
walk  and  teaching  (2  Timothy  3.  10),  whicli  they  in  some 
respects,  though  not  altogether  (ch.  11.  2),  had  forgotten. 
as  I  teacli  ...  in  every  church. — an  ai'gument  implying 
that  what  the  Spirit  directed  St.  Paul  to  teach  "everj'- 
where"  else,  must  be  necessary  at  Corinth  also  (ch.  7. 17). 

18.  Some  ...  as  thongh  I  would  not  come — he  guards 
against  some  misconstruing  (as  by  the  Spirit  he  foresees 
they  will,  wlien  his  letter  shall  have  arrived)  his  sending 
Timothy,  "as  tliougli"  he  "would  not  come"  (or,  "were 
not  coming")  himself.  A  puffed-up  s.p\r\l  Avas  tlie  beset- 
ting sin  of  the  Corinthians  (cf.  cli.  1. 11 ;  5.  2).  19.  Alfohd 
translates,  "But  come  I  will;"  an  emphatical  negation  of 
their  supposition  (i;.  18).  shortly — after  Pentecost  (ch.  16. 
8).  If  the  Lord  -will— a  wise  proviso  (James  4.  15).  He 
does  not  seem  to  have  been  able  to  go  as  soon  as  he  in- 
tended, and  will  kno-w— take  cognizance  of.  but  the 
po'iver  — I  care  not  for  their  high-sounding  "speech," 
"but"  what  I  desire  to  know  is  "their  power,"  wliether 
they  be  really  powerful  in  the  Spirit,  or  not.  Tlie  pre- 
dominant feature  of  Grecian  character,  a  love  for  power 
of  discourse,  rather  than  that  of  godliness,  showed  itself  at 
Corinth.  20.  ltln.gdora.of  God  ia  not  In  ivor A— translate, 
as  in  V.  19,  to  which  the  reference  is  "speech."  Not  empty 
"  speeches,"  but  the  manifest "  power"  of  the  Spirit  attests 
the  presence  of  "  the  kingdom  of  God"  (the  reir/n  of  the 
Gospel  spiritually),  in  a  Church  or  in  an  individual  (cf. 
ch.  2.  1,  4;  1  Thessalonians  1.  5).  21.  with  a  rod,  or  in 
love — the  Greek  preposition  is  used  in  both  clauses;  must 
I  come  IN  displeasure  to  exercise  the  rod,  or  in  love,  and 
the  Spirit  of  meekness  (Isaiah  11.  4;  2  Corinthians  13,  3)? 

CHAPTER  V. 
Ver.  1-13,  The  Incestuous  Person  at  Corinth  :  The 
Corinthians  reproved  for  Connivance,  and  warned 
TO  Purge  out  the  Bad  Leaven.  Qualification  of 
his  former  Command  as  to  Association  with  Sinners 
OF  the  World,  l.  commonly  —  ratlier,  "actually." 
[Alford.]  Absolutely.  [Bengel.J  "It  is  reported,"  im- 
plies, that  the  Corinthians,  though  they  "wrote"'  (ch.  7. 1) 
to  St.  Paul  on  other  points,  gave  him  no  information  on 
those  tilings  which  bore  against  themselves.  These  latter 
matters  reached  the  apostle  indirectly  (ch.  1. 11).  so  much 
as  named  — The  oldest  MSS.  and  authorities  omit 
"named:"  "Fornication  of  such  a  gross  kind  as  (exists) 
not  even  among  the  heathen,  so  that  one  (of  you)  liath 
(in  concubinage)  his  father's  wife,"  t.  e.,  his  stepmother, 
whilst  his  lather  is  still  alive  (2  Corinthians  7.  12;  cf.  Le- 
viticus 18.  8).  She  was  perhaps  a  heathen,  for  which  rea- 
son he  does  not  direct  his  rebuke  against  lier  (cf.  v.  12, 13). 
AuroRD  thinks  "have"  means  have  in  marriage:  but  the 


connection  is  called  "  fornication,"  and  neither  Christian 
nor  Gentile  law  would  have  sanctioned  such  a  marriage, 
however  Corinth's  notorious  profligacy  might  wink  at 
the  concubinage.  3.  puffed  up— with  your  own  wisdom 
and  knowledge,  and  the  eloquence  of  your  favourite 
teachers:  at  a  time  when  ye  ought  to  be  "mourning"  at 
the  scandal  caused  to  religion  by  the  incest.  Paul  mourned 
because  they  did  not  mourn  (2  Corintliians  2.  4).  We 
ought  to  mourn  over  the  transgressions  of  others,  and 
repent  of  our  own  (2  Corinthians  12.  21),  [Bengel.]  that— 
ye  have  not  felt  such  mourning  as  would  lead  to  the  re- 
sult that,  &c.  tnU.en  away  from  among  you — by  excom- 
munication. The  incestuous  person  was  hereby  brought 
to  bitter  repentance,  in  the  interval  between  the  sending 
of  the  first  and  second  Epistles  (2  Corinthians  2.  5-10). 
Excommunication  in  the  Christian  Church  corresponded 
to  that  in  the  Jewish  synagogiie,  in  there  being  a  lighter 
and  heavier  form:  the  latter  an  utter  separation  from 
church-fellowship  and  the  Lord's  house,  the  former  ex- 
clusion from  the  Lord's  Supper  only,  but  not  from  Church. 
3.  as  absent— The  best  MSS.  read,  "  being  absent."  pres- 
ent in  spirit— (2  Kings  5.26;  Colossians  2.5.)  so  done — 
rather,  "perpetrated,"  as  the  Greek  word  here  is  stronger 
than  that  for  "done"  in  v.  2.  "So,"  i.  e.,  so  scandalously 
whilst  called  a  brother.  4fc.  In  the  name  of  our  Liord 
Jesus  Christ— By  His  authority  and  as  representing  His" 
personand  will  (2  Corinthians  2.  10).  Join  this  with  "to 
deliver  such  a  one  unto  Satan"  {v.  5).  The  clause,  "When 
ye  have  been  gathered  together  and  ray  Spirit  (wherein 
I  am  "present,"'  though  "absent  in  body,"  v.  3),  with  the 
power  of  our  Lord  Jesus,"  stanrls  in  a  pai-enthesig  be- 
tween. Paul  speaking  of  himself  uses  the  word  "  spirit;' 
of  Clirist,  "power."  Christ's  power  was  promised  to  be 
present  with  His  Church  "  gathered  together  in  His  name" 
(Matthew  18. 18-20):  and  here  St.  Paul  by  inspiration  gives 
a  special  promise  of  his  apostolic  spirit,  which  in  such 
cases  was  guided  by  tlie  Holy  Spirit,  ratifying  their  de- 
cree passed  according  to  his  judgment  ("I  have  judged,"  v. 
3).  as  though  lie  were  present  in  person  (John  20.  21-23;  2 
Corinthians  13.  3-10).  This  power  of  infallible  judgment 
was  limited  to  the  apostles;  for  they  alone  had  the  power 
of  working  miracles  as  their  credentials  to  attest  their  in- 
fallibility. Their  successors,  to  establish  their  claim  to 
the  latter,  must  produce  the  former  (2  Corinthians  12. 12). 
Even  the  apostles  in  ordinary  cases,  and  where  not  speci- 
ally and  consciously  inspired,  were  fallible  (Acts  8. 13,  23; 
Galatians  2.  11-14).  5.  Besides  excommunication  (which 
the  Corinthians  themselves  had  the  power  of),  St  Paul 
delegates  here  to  the  Corinthian  Church  Jiis  own  special 
power  as  an  apostle,  of  inflicting  corporeal  disease  or  death 
in  punishment  for  sin  ("  to  deliver  to  Satan  such  an  one," 
i.  e.,  so  heinous  a  sinner).  For  Instances  of  this  power,  see 
Acts  5.1-11;  13.11;  1  Timothy  1.20.  As  Satan  receives 
power  at  times  to  tiy  the  godly,  as  Job  (Job  2.  4-7)  and 
Paul  (2  Corinthians  12.  7;  cf.  also  as  to  Peter,  Luke  22.31), 
much  more  the  ungodly.  Satan,  the  "accuser  of  the 
brethren"  (Revelation  12. 10)  and  the  "adversary"  (1  Peter 
5«8),  demands  the  sinner  for  punishment  on  account  of  sin 
(Zechariah  3. 1).  When  God  lets  Satan  have  his  way.  He 
is  said  to  "deliver  the  sinner  unto  Satan"  (cf.  Psalm  109. 6). 
Here  it  is  not  finally;  but  for  the  affliction  of  the  body 
with  disease,  and  even  death  (ch.  11.  30,  32),  so  as  to  destroy 
fleshly  lust.  He  does  not  say,  "for  the  destruction  of  the 
body,"  for  it  shall  share  in  redemption  (Romans  8.  23) ;  but 
of  the  corrupt  "flesh"  which  "cannot  inherit  the  king- 
dom of  God,"  and  the  hists  of  which  had  prompted  this 
oft'ender  to  Incest  (Romans  7. 5;  8.  9, 10).  The  "destruction 
of  the  flesh"  answers  to  "mortify  the  deeds  of  the  6ody" 
(Romans  8. 13),  only  that  the  latter  is  done  by  one's  self, 
the  former  is  ell'octed  by  chastisement  from  God  (cf.  1  Peter 
4.  6).  <he  spirit  .  .  .  saved— the  spiritual  part  of  man,  in 
the  lieliever  the  organ  of  the  Holy  Spirit.  Temporary  af- 
fliction often  leads  to  permanent  salvation  (Psalm  83. 16). 
6.  Your  glorying  in  your  own  attainments  and  those  of 
your  favourite  teachers  (ch.  3.  21 ;  4, 19;  5.  2),  whilst  all  the 
while  ye  connive  at  such  a  scandal.  Is  quite  unseemly,  a 
little  leaven  leaveneth  .  .  .  whole  lump— (Galatians  5. 
9),  viz.,  V!\i\\  present  complicity  in  the  guilt,  and  the  dau- 

271 


The  Old  Leaven  to  be  Purged  out. 


1  COEINTHIANS   VI.  Christians  must  not  Oo  to  Law  together. 


ger  of  future  contagion  (ch.  15. 33 ;  2  Timothy  2. 17).  7.  old 
leaven— Tlie  remnant  of  tlie  "old"  (Ephesians  4.22-24) 
heatlienish  and  natural  corruption.  The  image  is  taken 
from  the  extreme  care  of  the  Jews  in  searcliing  every 
corner  of  tlieir  houses,  and  "purging  out"  every  particle 
of  leaven  from  tlie  time  of  killing  the  lamb  before  the 
Passover  (Deuteronomy  16. 3,  4).  So  Christians  are  contin- 
ually to  search  and  purify  their  hearts  (Psalm  139.  23,  21). 
am  ye  are  unleavened  —  normally,  and  as  far  as  your 
Cliristian  calling  is  concerned:  free  from  the  leaven  of 
sin  and  death  (ch.  6. 11).  St.  Paul  often  grounds  exhorta- 
tions on  tlie  assumption  of  Christian  professors'  normal 
Btate  as  realized  (Romans  0.3,  4).  [Alfoed.]  Regarding 
the  Corinthian  Church  as  the  Passover  "unleavened 
lump"  or  mass,  he  entreats  them  to  correspond  in  fact 
with  this  their  normal  state.  "For  Christ  our  Passover 
(Exodus  12.5-11,  21-23;  John  1.  29)  has  been  (English  Version, 
"is")  sacrificed  for  us;"  i.  e.,  as  the  Jews  began  the  days 
of  unleavened  bread  with  the  slaj'ing  of  tlie  Passover 
lamb,  so,  Christ  our  Passover  having  been  already  slain,  let 
there  be  no  leaven  of  evil  in  you  who  are  the  "unleavened 
lump."  Doubtless  he  alludes  to  the  Passover  which  had 
been  two  or  three  weeks  before  kept  by  the  Jewish  Cliris- 
tlans  (ch.  16.  8) :  the  Gentile  Christians  probably  also  re- 
fraining from  leavened  bread  at  the  love-feasts.  Thus 
the  Jewish  Passover  naturally  gave  place  to  our  Christian 
Easter.  The  time,  however,  of  keeping  feast  (metaphor- 
ical ;  I.  e.,  leading  the  Christian  life  of  joy  in  Christ's  finished 
work,  cf.  Proverbs  15. 15)  among  us  Christians,  correspond- 
ing to  the  Jewish  Passover,  is  not  limited,  as  the  latter,  to 
one  season,  but  is  all  our  time;  for  the  transcendent 
beniefits  of  the  ouce-for-all  completed  sacrifice  of  our  Pass- 
over Lamb  extends  to  all  the  time  of  our  lives  and  of  this 
Christian  dispensation;  in  no  part  of  our  time  is  the 
leaven  of  evil  to  be  admitted.  "  For  even :"  an  additional 
reason,  besides  that  in  v.  6,  and  a  more  cogent  one  for 
purging  out  every  leaven  of  evil.vjz.,  that  Christ  has  been 
already  sacrificed,  whereas  tlie  old  leaven  is  yet  unre- 
inoved,  which  ought  to  have  been  Igng  ago  purged  out. 

8.  not  .  .  .  old  leaven — of  our  unconverted  state  as  Jews 
or  heathen,  malice— the  opposite  of  "sincerity,"  which 
allows  no  leaven  of  evil  to  be  mixed  up  with  good  (Mat- 
thew 16.  6).  -wickedness — the  opposite  of  "truth,"  which 
allows  not  evil  to  be  mistaken  for  good.  The  Greek  for 
"malice"  means  the  evil  habit  of  mind;  "wickedness," 
the  outcoming  of  the  same  in  word  and  deed.  The  Greek 
for  "sincerity"  expresses  lit.,  a  thing  which,  wiien  ex- 
amined by  the  sun's  light,  is  found  pure  and  unad'ulterated. 

9.  I  wrote  .  .  .  in  an  epistle— rather,  "in  the  Epistle:" 
a  former  one  not  now  extant.  That  St.  Paul  docs  not  re- 
fer to  i\ie present  letter  is  proved  by  the  fact  that  no  direc- 
tion "not  to  company  with  fornicators"  occurs  in  the 
previous  part  of  it;  also  the  words,  "in  an  (or  <A<;)  epis- 
tle," could  not  have  been  added  if  he  meant,  "I  have  just 
written"  (2  Corinthians  10. 10).  ''His  letters'"  {plural;  not 
applj'ing  to  merely  one)  confirm  this.  2  Corinthians  7.  8 
also  refers  to  our  first  Epistle,  just  as  here  a  /o?-me)- letter 
is  referred  to  by  tlie  same  phrase.  St.  Paul  probably 
wrote  a  former  brief  reply  to  iiictuiries  of  the  Corinthians : 
our  first  Epistle,  as  it  enters  more  fully  into  the  same 
subject,  has  superseded  the  former,  which  the  Holy  Spirit 
did  not  design  for  tlie  guidance  of  the  Church  in  general, 
and  which  therefore  has  not  been  preserved.  See  my  In- 
troduction. 10.  Limitation  of  the  prohibition  alluded  to 
in  V.  9.  As  in  dissolute  Corinth  to  "company  with  no 
fornicators,"  &c.,  would  be  almost  to  company  with  none 
In  the  (vinbelieving)  world;  ye  need  not  utterly  ("alto- 
gether") forego  intercourse  with  fornicators,  ifec,  of  the 
unbelieving  world  (cf.  ch.  10.  27;  John  17.  15;  1  John  5.  18, 
19).  As  "  fornicators"  sin  against  themselves ;  so  "  extor- 
tioners" against  their  neighbours,  and  "  idolaters"  against 
God.  The  attempt  to  get  "  out  of  the  world,"  in  violation 
of  God's  will  that  believers  should  remain  in  it  but  keep 
themselves  from  its  evil,  led  to  monasticism  and  its 
consequent  evils.  11.  But  now  I  have  -tvritten— "  Now" 
does  not  express  time,  but  "the  case  being  so,"  viz.,  that  to 
avoid  fornicators,  &c.,  of  the  world,  you  would  have  to 
leave  the  world  altogether,  which  would  be  absurd.    So 

272 


"now"  is  used,  Hebrews  11.16.  Thus  we  avoid  making 
the  apostle  now  retract  a  command  which  he  had  before 
given.  I  have  written— t.  e.,  my  meaning  in  the  letter  I 
wrote,  was,  &c.  a  brotUer — contrasted  with  a  "fornica- 
tor, Ac,  of  the  world"  (v.  10).  There  is  less  danger  in  asso- 
ciating with  open  worldlings  than  with  carnal  professors. 
Here,  as  in  Ephesians  5.  3,  5,  "  covetousness  '  is  joined 
with  "fornication:"  the  common  fount  of  both  being 
"  the  fierce  and  ever  fiercer  longing  of  the  creature,  wliich 
has  turned  from  God,  to  fill  itself  with  the  inferior  objects 
of  sense."  [Trench,  Syn.  New  Testament.]  Hence  "idol- 
atry" is  associated  with  them:  and  the  covetous  man  is 
termed  an  "  idolater"  (Numbers  25. 1, 2).  The  Corinthians" 
did  not  fall  into  open  idolatry,  but  ate  things  offered  to 
Idols,  so  making  a  compromise  with  the  heathen ;  just  as 
til ey  connived  at  fornication.  Thus  this  verse  prepares 
for  the  precepts,  ch.  8.  4,  &c.  Cf.  the  similar  case  of  forni- 
cation, combined  with  a  similar  idolatrous  compromise, 
after  the  pattern  of  Israel  with  the  Midianites  (Revela- 
tion 2. 14).  no  not  to  eat^-not  to  sit  at  the  same  table 
witli  such ;  whether  at  the  love-feasts  (Agapse)  or  in  pri- 
vate intercourse,  mucli  more  at  the  Lord's  table:  at  the 
last,  too  often  now  tlie  guests  "are  not  as  children  in  one 
family,  but  like  a  heterogeneous  crowd  of  strangers  in  an 
inn"  [Bengel]  (cf.  Galatians  2.  12;  2  John  10.  11).  13. 
■wliat  have  I  to  do— You  might  have  easily  understood 
that  my  concern  is  not  with  unbelievers  outside  the 
Church,  but  that  I  referred  to  those  within  it.  also — Im-. 
plying,  Those  within  give  me  enough  to  do  without  those 
outside,  do  not  ye,  &c.— Ye  judge  your  fellow-citizens, 
not  strangers:  much  more  should  I.  [Bengel.]  Rather, 
Is  it  not  your  duty  to  judge  them  that  are  within?  God 
shall  judge  them  that  are  without:  do  you  look  at  home. 
[Grotius.]  God  is  the  Judge  of  the  salvation  of  the 
heatlien,  not  we  (Romans  2. 12-16).  St.  Paul  here  gives  an 
anticipatory  censure  of  their  going  to  law  with  saints  be» 
fore  heathen  tribunals,  instead  of  judging  such  causes 
among  themselves  within.  13.  put  a-*vay  from  among 
yourselves  tliat  wicked — Sentence  of  excommunication 
in  language  taken  from  Deuteronomy  24. 7. 

CHAPTER   VI. 

Ver.  1-11.  Litigation  of  Christians  in  Heathen 
COURTS  censured:  Its  very  existence  betrays  a 
"WRONG  SPIRIT :  Better  to  bear  wrong  now,  and 
hereafter  the  doers  of  wrong  shall  be  shut  out 
of  Heaven,  l.  Dare— This  word  implies  treason  against 
Cliristian  brotherhood.  [Bengel.]  before  the  unjust — 
The  Gentile  judges  are  here  so  termed  by  an  epithet  ap- 
propriate to  the  subject  in  question,  viz.,  one  concerning 
justice.  Though  all  Gentiles  were  not  altogether  unjust, 
yet  in  the  highest  view  of  justice  which  has  regard  to  God 
as  the  Supreme  Judge,  they  are  so:  Christians,  on  the 
other  hand,  as  regarding  God  as  the  only  Fountain  of 
justice,  should  not  expect  justice  from  them,  before  .  .  . 
saints— The  Jews  abroad  were  permitted  to  refer  their 
disputes  to  Jewish  arbitrators  (Josephus,  Antiquities,  14. 
10, 17).  So  the  Christians  were  allowed  to  have  Christian 
arbitrators.  3.  Do  ye  not  kno-»v— as  a  truth  universally 
recognized  by  Christians.  Notwithstanding  all  your 
glorying  in  your  "knowledge,"  ye  are  acting  contrary  to 
it  (ch.  1.  4,  5;  8. 1).  The  oldest  MSS.  have  "Or"  before 
"  Know  ye  not ;"  i.  c.,  "  What !  (expressing  surprise)  know 
ye  not,"  Ac.  saints  .  .  .  juidge- i.  e.,  rule,  including  judg- 
ment:  as  assessors  of  Christ.  Matthew  19.  28,  "judging," 
i.  e.,  riding  over.  Cf.  Psalm  49. 14 ;  Daniel  7.  22,  27 ;  Revela- 
tion 2. 26;  3.  21 ;  20. 4.  There  is  a  distinction  drawn  by  able 
expositors  between  the  saints  who  judge  or  rule,  and  tho 
world  which  is  ruled  by  them :  as  there  is  between  the 
elected  (Matthew  20.  23)  twelve  apostles  who  sit  on  thrones 
judging,  and  the  twelve  tribes  of  .Israel  that  are  judged 
by  them.  To  reign,  and  to  be  saved,  are  not  necessarily 
synonymous.  As  Jehovah  employed  angels  to  carry  the 
law  into  eflfect  when  He  descended  on  Sinai  to  establish 
His  throne  in  Israel,  so  at  His  coming  the  saints  shall 
administer  the  kingdom  for,  and  under,  Him.  The 
nations   of  the  earth,  and  Israel  the  foremost,  io  the 


The  Unrighteous  shad  not  Inherit. 


1   COKINTHIANS  VI. 


Ou.r  Bodies  are  the  Membem  of  Chriot, 


flosh,  sliall,  In  this  view,  be  the  subjects  of  the  rule  of  the 
Lord  and  His  saints  in  glorified  bodies.  The  mistake  of 
tlie  Cliiliasts  was,  they  took  tlie  merely  carnal  view,  re- 
stricting tlie  kingdom  to  the  terrestrial  part.  This  part 
shall  have  place  with  the  accession  of  spiritual  and  tem- 
poral blessings  such  as  Christ's  presence  must  produce. 
Besides  this  earthly  glory,  there  shall  be  the  heavenly 
glory  of  the  saints  reigning  in  transfigured  bodies,  and 
holding  such  blessed  intercourse  with  mortal  men,  as 
angels  had  with  men  of  old,  and  as  Clirist,  Moses,  and 
Elias,  in  glory  had  with  Peter,  James,  and  John,  in  the 
flesh  at  the  transfiguration  (2  Timothy  2. 12;  2  Peter  1.  IG- 
18).  But  here  the  "  world"  seems  to  be  the  unbelieving 
world  that  is  to  be  "condemned"  (ch.  11.  22),  rather  than 
the  whole  world,  including  the  subject  nations  which 
are  to  be  brought  under  Christ's  sway;  however,  it  may 
include  both  those  to  be  condemned,  with  the  bad  angels, 
and  those  about  to  be  brought  into  obedience  to  the  sway 
of  Christ  with  His  saints.  Cf.  Matthew  25.  32,  40,  "all 
nations,"  "  these  my  brethren"  on  the  thrones  with  Him. 
The  event  will  decide  the  truth  of  this  view,  judged  by 
you— or  be/ore  you  (cf.  ch.  3.  22).  smallest  matters— The 
weightiest  of  earthly  questions  at  Issue  are  infinitely 
small  compared  with  those  to  be  decided  on  the  judgment 
day.  3.  Judge  angels— mz.,  bad  angels.  We  who  are  now 
"a  spectacle  to  angels"  shall  then  "judge  angels."  The 
saints  shall  join  In  approving  the  final  sentence  of  the 
Judge  on  them  (Jude  6).  Believers  shall,  as  administra- 
tors of  the  kingdom  under  Jesus,  put  down  all  rule  that 
Is  hostile  to  God.  Perhaps,  too,  good  angels  shall  then 
receive  from  the  Judge,  with  the  approval  of  the  saints, 
higher  honours.  4.  judgments — i.  e,,  cases  /or  judgment. 
least  esteemed — lit.,  those  of  no  esteem.  Any,  however  low 
in  the  Church,  rather  than  the  heathen  (ch.  1.  28).  Ques- 
tions of  earthly  property  are  of  secondary  consequence  In 
the  eyes  of  true  Christians,  and  are  therefore  delegated  to 
those  In  a  secondary  position  in  the  Church.  5.  yoiir 
■hame— Thus  he  checks  tXxair  pvffed-up  spirit  (ch.  5.  2;  cf. 
ch.  15.  34).  To  shame  you  out  of  your  present  unworthy 
cour>?€  of  litigation  before  the  heathen,  I  have  said  (v.  4), 
'  'Set  the  least  esteemed  in  the  Church  to  judge."  Better 
even  this,  than  your  present  course.  Is  It  so  T— Are  you 
in  such  a  helpless  state  that,  &c.  not  a  wise  ntan  — 
though  ye  admire  "  wisdom"  so  much  on  other  occasions 
(ch.  1.  5,  22).  St.  Paul  alludes  probably  to  the  title  "  Ca- 
chaiu,"  or  wise  man,  applied  to  each  Rabbi  in  Jewish 
couriclls.  no,  not  one — not  even  one,  amidst  so  many  re- 
puted among  you  for  wisdom  (ch.  3. 18  ;  4.  6).  slinll  be  able 
— when  applied  to.  brethren — lit.,  brother ;  i.  e.,  judge  be- 
tween brother  and  brother.  As  each  case  should  arise, 
the  arbitrator  was  to  be  chosen  from  the  body  of  the 
Church,  such  a  wise  person  as  had  the  charlsm,  or  gift,  of 
Church  government.  G.  But — emphatically  answering 
the  question  In  the  end  of  v.  5  in  the  negative.  Translate, 
"Nay,"  &c.  7.  utterly  a  faxilt—lU.,  a  shortcoming  (not  so 
strong  as  sin).  Your  going  to  law  at  all  is  a  falling  short 
of  your  high  privileges,  not  to  say  your  doing  so  befirre 
unbelievers,  which  aggravates  it.  ratlier  take  wrong 
— (Proverbs  20.  22;  Matthew  5.  39,  40) ;  i.  e.,  suffer  yourselves 
to  be  wronged.  8.  ye — emphatic.  Ye,  whom  your  Lord 
commanded  to  return  good  for  evil,  on  the  contrary,  "  do 
wrong  (by  taking  away)  and  defraud"  (by  retaining  what 
is  entrusted  to  you;  or  "  defraud"  marks  the  effect  of  the 
"  wrong"  done,  viz.,  the  loss  Inflicted).  Not  only  do  ye  not 
bear,  but  ye  inflict  wrongs.  9.  Jxvuei^'M.eowa— translate, 
"Doers  of  wrong:"  referring  to  v.  8  (cf.  Galatians  .5.  21). 
kingdom  of  God— wh.ich  is  a  kingdom  of  righteousness 
(Homans  14. 17).  fornicators- alluding  to  ch.  5;  also  be- 
low, V.  12-18.  eflSeminate — self-polluters,  who  submit  to 
unnatural  lusts.  11.  ye  are  ^vasbed— The  Greek  middle 
voice  expresses, "  Ye  have  had  yourselves  washed."  This 
washing  Implies  the  admission  to  the  benefits  of  Christ's 
salvation  generally  ;  of  which  the  parts  are,  (1.)  Sanctiftca- 
tion,  or  the  setting  apart  from  the  world,  and  adoption 
Into  the  Church  :  so  "sanctified"  is  used  ch.  7. 14;  Jolm  17. 
19.  Cf.  1  Peter  1.  2,  where  It  rather  seefns  to  mean  the  set- 
ting apart  of  one  as  consecrated  by  the  Spirit  in  the  eternal 
fmrpose  of  God.  (2.)  Justificatioix  from  condemnation 
65 


through  the  righteousness  of  God  in  Christ  by  faith  (Ho- 
mans 1. 17).  So  Pab^us.  The  order  of  sanctification  be- 
fore justification  shows  that  It  must  be  so  taken,  and  not 
in  the  sense  of  progressive  sanctification.  "  Washed"  pre- 
cedes both,  and  so  must  refer  to  the  Christian's  outward 
new  birth  of  water,  the  sign  of  the  inward  setting  apart 
to  the  Lord  by  the  inspiration  of  the  Spirit  as  the  seed  of 
new  life  (John  3.  5;  Ephesians  5.  26;  Titus  3.  5;  Hebrews 
10.  22).  St.  Paul  (cf.  the  Church  of  England  Baptismal 
Service),  In  charity,  and  faith  In  the  ideal  of  the  Church, 
presumes  that  baptism  realizes  its  original  design,  and 
that  those  outwardly  baptized  Inwai'dly  enter  Into  vital 
communion  with  Christ  (Galatians  3.  27).  He  presents 
the  grand  Ideal  which  those  alone  realized  in  whom  the 
Inward  and  the  outward  baptism  coalesced.  At  the  same 
time  he  recognizes  the  fact  that  this  in  many  cases  does 
not  hold  good  (v.  8-10),  leaving  it  to  God  to  decide  who  are 
the  really  "  washed,"  whilst  he  only  decides  on  broad 
general  principles.  In  tUe  name  of  .  .  .  Jesus,  and  by 
tbe  Spirit— rather,  "  in  the  Spirit,"  i.  e.,  by  His  m-dwell- 
Ing.  Both  clauses  belong  to  the  three— "washed,  sancti- 
fied, justified."  our  God— The  "  our"  reminds  them  that 
amidst  all  his  reproofs  God  is  still  the  common  God  of 
himself  and  them. 

12-20.  Refutation  of  the  Antinomian  Defence  of 
Fornication,  as  if  it  was  Lawful  because  Meats 
ARE  SO.  la.  All  tblngs  are  lawful  unto  me  —  These, 
which  were  St.  Paul's  own  words  on  a  former  occasion  (to 
the  Corinthians,  cf.  ch.  10.  23,  and  Galatians  5.  23),  were 
made  a  pretext  for  excusing  the  eating  of  meats  offered 
to  idols,  and  so  of  what  was  generally  connected  with. 
Idolatry  (Acts  15.  29),  "fornication"  (perhaps  in  the  letter 
of  the  Corinthians  to  St.  Paul,  ch.  7. 1).  St.  Paul's  remark 
had  referred  only  to  things  indifferent:  but  they  wished  to 
treat  fornication  as  such,  on  the  ground  that  the  exist- 
ence of  bodily  appetites  proved  the  lawfulness  of  their 
gratification,  me— St.  Paul  giving  himself  as  a  sample 
of  Christians  In  general,  but  1— whatever  others  do,  I 
will  not,  &c.  lawful  .  .  .  brouglit  under  tUe  power— 
The  Greek  words  are  from  the  same  root,  whence  there  is 
a  play  on  tlicAvords:  All  things  are  in  my  power,  hat  I 
will  not  be  brought  under  the  poiver  of  any  of  them  (the 
"all  things").  He  who  commits  "fornication,"  steps 
aside  from  his  own  legitimate  power  or  liberty,  and  is 
"  brought  under  the  power"  of  an  harlot  (v.  15;  cf.  ch.  7. 
4).  The  "  power"  ought  to  be  In  the  hands  of  the  believer, 
not  In  the  things  ivhich  he  uses  [Bengel]  ;  else  his  liberty 
is  forfeited,  he  ceases  to  be  his  own  master  (John  8.  34-36; 
Galatians  5.  13;  1  Peter  2.  16;  2  Peter  2.  19),  Unlawful 
things  ruin  thousands;  "lawful"  things  (unlawfully 
used),  ten  thousands.  13.  The  argument  drawn  from  the 
Indifference  of  meats  (ch.  8.  8 ;  Romans  14, 14,  17 ;  cf.  Mark 
7.  18 ;  Colossians  2.  20-22)  to  that  of  fornication  does  not 
hold  good.  Meats  doubtless  are  IndlfTerent,  since  both 
they  and  the  "  belly"  for  which  they  are  created  are  to  be 
"  destroyed"  In  the  future  state.  But  "the  body  Is  not 
(created)  for  fornication,  but  for  the  Lord,  and  the  Lord 
for  the  body"  (as  Its  Redeemer,  who  hath  Himself  as- 
sumed the  body) :  "And  God  hatli  raised  up  the  Lord,  and 
will  also  raise  up  us"  (i.e.,  our  bodies):  therefore  the 
"body"  is  not,  like  the  "belly,"  after  having  served  a 
temporary  use,  to  be  destroyed :  Now  "  ho  that  commit- 
teth  fornication,  sinneth  against  his  own  body  (v.  18). 
Therefore  fornication  Is  not  Indifferent,  since  it  is  a  sin 
against  one's  own  body,  which,  like  the  Lord  for  whom 
It  is  created,  is  not  to  be  destroyed,  but  to  be  raised  to 
eternal  existence.  Thus  St.  Paul  gives  here  the  germ 
of  the  three  subjects  handled  in  subsequent  sections: 
(1.)  The  relation  between  the  sexes,  (2,)  The  question 
of  meats  offered  to  idols.  (3.)  The  resurrection  of  the 
body,  shall  destroy  —  at  the  Lord's  coming  to  change 
the  natural  bodies  of  believers  Into  spiritual  bodies 
(ch.  15.  44,  52).  There  Is  a  real  essence  underlying  the 
superficial  phenomena  of  the  present  temporary  organ- 
ization of  the  body,  and  this  essential  germ,  when  all 
the  particles  are  scattered.  Involves  the  future  resur- 
rection of  the  bodj'  Incorruptible.  14.  (Romans  8.  11.) 
raised  up  — rather,  "raised,"    to    distinguish    it  from 

273 


We  mmt  not  Defile  our  Bodies. 


1  CORINTHIANS  VII. 


Paul  Instructeth  as  to  Mai  riage. 


"will  raise  MP  us >"  tlie  Greek  of  the  latter  being  a  com- 
pound, tlie  former  a  simple  verb.  Believers  shall  be 
raised  up  out  of  the  rest  of  the  dead  (Note,  Philippians 
3.  11);  the  first  resurrection  (Revelation  20.  5).  ns  — 
Here  he  speaks  of  the  possibility  of  his  being  found 
in  the  grave  when  Christ  comes;  elsewhere,  of  his  be- 
ing possibly  found  alive  (1  Thessalonians  4.  17).  In 
either  event,  the  Lord's  coming  rather  than  death  is  the 
great  object  of  the  Christian's  expectation  (Romans  8. 19). 
15.  Resuming  the  thought  in  t'.  13,  "the  body  is  for  the 
Lord  "  (ch.  12.  27;  Ephesians  4.  12, 15, 16;  5.  SO),  shalllthen 
— such  being  the  case,  talte— spontaneously  alienating 
them  from  Christ.  For  they  cannot  be  at  the  same  time 
"the  members  of  an  harlot,"  and  "of  Christ."  [Bengbi,.] 
It  is  a  fact  no  less  certain  than  mysterious,  that  moral  and 
spiritual  ruin  is  caused  by  sucli  sins;  which  human  wis- 
dom (when  untaught  by  revelation)  held  to  be  actions  as 
blameless  as  eating  and  drinking.  [CoNYBEAREandHow- 
80N.]  16.  Justification  of  his  having  called  fornicators 
"  members  of  an  harlot "  (v.  15).  Joined— by  carnal  Inter- 
course ;  lit.,  cemented  to :  cleaving  to.  one bodv — witli  her. 
galtb  he— God  speaking  by  Adam  (Genesis  2. 24;  Matthew 
19.  5).  "  He  which  made  them  at  the  beginning  said,"  &c. 
(Ephesians  5.  31).  17.  one  spirit— with  Him.  In  the  case 
of  union  with  a  harlot,  the  fornicator  becomes  one  "  body" 
with  her  (not  one  "spirit,"  for  the  spirit  which  is  normally 
the  organ  of  the  Holy  Spirit  in  man,  is  in  the  carnal  so 
overlaid  with  what  is  sensual  that  it  is  ignored  altogether). 
But  the  believer  not  only  has  his  body  sanctified  by  union 
with  Christ's  body,  but  also  becomes  "one  Spirit"  witli 
Him  (John  15. 1-7 ;  17.  21 ;  2  Peter  1. 4 ;  cf.  Ephesians  5.  23-32, 
and  John  3.  6).  18.  Flee— The  only  safety  in  such  tempta- 
tions is  flight  (Genesis  39. 12  ;  Job  31.  1).  Every  sin- The 
Gfreek  is  forcible.  ^'■JEvery  sin  whatsoever  that  a  man  doeth." 
Every  other  sin;  even  gluttony,  drunkenness,  and  self- 
murder  are  "without,"  i.  e^  comparatively  external  to 
the  body  (Mark  7. 18;  cf.  Proverbs  6.  30-32).  He  certainly 
injures,  but  he  does  not  alienate  the  body  itself;  the  sin  is 
not  terminated  in  the  body;  he  ratlier  sins  against  the 
perishing  accidents  of  the  body  (as  tiie  *'  belly,"  and  the 
body's  present  temporary  organization),  and  against  the 
Boul  than  against  the  body  in  its  permanent  essence,  de- 
signed "for  the  Lord."  "But"  the  fornicator  alienates 
that  body  which  is  the  Lord's,  and  makes  it  one  with  a 
harlot's  body,  and  so  "  sinneth  against  his  own  body,"t.  e., 
against  tlie  verity  and  nature  of  his  body ;  not  a  mere  effect 
on  the  body  from  without,  but  a  contradiction  of  the  truth 
of  the  body,  wrought  within  itself .  [Alfobd.]  1-9.  Proof 
that  "  he  that  fornicates  sinneth  against  his  own  body  " 
(v.  18).  yoxir  body— not  "bodies."  As  in  ch.  3. 17,  he  re- 
presented the  whole  company  of  believers  (souls  and 
bodies),  i.e.,  tlie  Church,  as  "the  temple  of  God"  the 
Spirit ;  so  here,  the  body  of  each  individual  of  the  Churcli 
is  viewed  as  the  ideal  "temple  of  tlie  Holy  Ghost."  So 
John  17.  23,  which  proves  that  not  only  the  Church,  but 
also  eacli  member  of  it,  is  "  the  temple  of  tlie  Holy  Ghost." 
Still  thougli  many  the  several  members  form  one  tem- 
ple, the  wliole  collectively  being  that  which  each  is  in 
miniature  individually.  Just  as  the  Jews  had  one  temple 
only,  so  in  the  fullest  sense  all  Christian  churches  and 
individual  believers  form  one  temple  only.  Thus  "  youk 
(plural)  body"  is  distinguished  here  from  "  his  own  (par- 
ticular or  individual)  body  "  (v.  18).  In  sinning  against  the 
latter,  the  fornicator  sins  against  "your  (ideal)  body,"  that 
of  "  Christ,"  whose  "  members  your  bodies  "  are  (v.  15).  In 
this  consists  the  sin  of  fornication,  that  it  is  a  sacrilegious 
desecration  of  God's  temple  to  profane  uses.  The  unseen, 
but  mucli  more  efliicient.  Spirit  of  God  in  the  spiritual 
temple  now  takes  the  place  of  the  visible  Shekinah  in  the 
old  material  temple.  The  whole  man  is  the  temple;  the 
soul  is  the  inmost  shrine ;  the  understanding  and  heart 
the  holy  place ;  and  the  body,  the  porch  and  exterior  of  the 
edifice.  Chastity  is  the  guardian  of  the  temple  to  prevent 
any  thing  unclean  entering  which  might  provoke  the  in- 
dwelling God  to  abandon  it  as  defiled.  [1  krtullian  de 
ctUtu  faiminarum.]  None  but  God  can  claim  a  temple ;  here 
the  Holy  Ghost  is  assigned  one;  therefore  the  Holy  Ghost 
is  God.  not  your  own— The  fornicator  treats  his  body  as 
274 


If  it  were  "his  own,"  to  give  to  a  harlot  if  he  pi  eases  (v.  18; 
cf.  V.  20).  But  we  have  no  right  to  alienate  our  body  which 
is  the  Lord's.  In  ancient  servitude  the  person  of  the  ser- 
vant was  wholly  the  property  of  the  master,  not  his  own. 
Purchase  was  one  of  the  ways  of  acquiring  a  slave.  Man 
has  sold  ?iimsel/ to  sin  (1  Kings  21.20;  Romans  7.  14).  Christ 
buj's  him  to  Himself,  to  serve  Him  (Romans  6. 16-22).  20, 
bougHt  witH  a  price  —  Therefore  Christ's  blood  is  strictly 
a  ransom  paid  to  God's  justice  by  the  love  of  God  in  Christ 
for  our  redemption  (Matthew  20. 28 ;  Acts  20.  28 ;  Galatians 
3. 13 ;  Hebrews  9. 12 ;  1  Peter  1. 18, 19 ;  2  Peter  2. 1 ;  Revelation 
5.  9).  Whilst  He  thus  took  ofl'  our  obligation  to  punish- 
ment. He  laid  upon  us  a  new  obligation  to  obedience  (ch. 
7.  22,  23).  If  we  accept  Him  as  our  Prophet  to  reveal  God 
to  us,  and  our  Priest  to  atone  for  us,  we  must  also  accept 
Him  as  our  King  to  rule  over  us  as  wholly  His,  presenting 
every  token  of  our  fealty  (Isaiah  26. 13).  in  your  body — 
as  "in"a  temple  (cf.  John  13.  32;  Romans  12. 1;  Philippians 
1.  20).  and  in  your  spirit,  wlilcli  are  God's — Not  in  the 
oldest  MSS.and  versions,  and  not  needed  for  the  sense,  as 
the  context  refers  mainly  to  the  "  body  "  (v.  16, 18, 19).  The 
"spirit"  is  incidentally  mentioned  v.  17,  which  perhaps 
gave  rise  to  the  interpolation,  at  first  written  in  the  mar- 
gin, afterwards  inserted  in  the  text, 

CilAPTER   VII. 

Ver.  1-40.  Reply  to  their  inqitiries  as  to  Marriage  ; 
The  general  principle  in  other  things  is.  Abide  in 
YOUR  Station,  for  the  time  is  short.  1.  The  Corinth- 
ians in  their  letter  had  probably  asked  questions  which 
tended  to  disparage  marriage,  and  had  Implied  that  it  was 
better  to  break  it  ofl^  when  contracted  with  an  unbeliever. 
good— i.  e.,  expedient,  because  of  "the  present  distress;" 
i.  e.,  the  unsettled  state  of  the  world,  and  the  likelihood  of 
persecutions  tearing  rudely  asunder  those  bound  by  mar- 
riage-ties. Hebrews  13.  4,  in  opposition  to  ascetic  and 
Romish  notions  of  superior  sanctity  in  celibacy,  declares, 
"Marriage  is  honourable  in  all."  Another  reason 
why  in  some  cases  celibacy  may  be  a  matter  of  Christian 
expediency  is  stated  v.  34,  35,  "  that  ye  may  attend  upon  the 
Lord  without  distraction."  But  these  are  exceptional 
cases,  and  in  exceptional  times,  sucli  as  those  of  St.  Paul. 
3.  Here  the  general  rule  is  given  to  avoid  fornication- 
More  lit.,  "on  account  of  fornications,"  to  which  as  being 
very  prevalent  at  Corinth,  and  not  even  counted  sins 
among  the  heathen,  unmarried  persons  might  be  tempted. 
The  plural,  "fornications,"  marks  irregular  lusts,  as  con- 
trasted with  the  unity  of  the  marriage  relation.  [Bengel.] 
let  every  man  have— a  positive  command  to  all  who  have 
not  the  gift  of  continency,  in  fact  to  the  great  majority  of 
the  world  (v.  5).  The  dignity  of  marriage  is  set  forth  by  St. 
Paul,  Ephesians  5.  25-32,  in  the  fact  that  it  signifies  the 
mystical  union  between  Christ  and  the  Church.  3,  4.  The 
duty  of  cohabitation  on  the  part  of  the  Tnarried.  dt»e  benevo- 
lenoe- The  oldest  MSS.  read  simply,  "  her  due ;"  i.  e.,  the 
conjugal  cohabitation  due  by  the  marriage  contract  (cf.  v, 
4),  4.  A  paradox.  She  hath  riot  power  over  her  body,  and 
yet  it  is  her  oum.  The  oneness  of  body  in  which  marriage 
places  husband  and  wife  explains  this.  The  one  comple- 
ments the  other.  Neither  without  the  other  realizes  the 
perfect  ideal  of  man.  5.  Defraud  .  .  .  not— i,*s2.,  of  the 
conjugal  duty  "due  "  (y.  3  ;  cf.  LXX.,  Exodus  21.  10).  ex- 
cept it  be—"  unless  perchance."  [Alford.]  give  your- 
selves to — lit.,  be  at  leisure  for  ;  be  free  from  interruptions 
for;  viz., on  some  special  "season,"  as  the  GreeJc  for  "  lime" 
means  (cf.  Exodus  19. 15;  Joel  2. 16;  Zechariah  7. 3).  fasting 
and  prayer— The  oldest  MSS.  omit  "  fasting  and  ;"  an  in- 
terpolation, evidently,  of  ascetics,  come  together— The 
oldest  MSS.  read,  "  be  together,"  viz.,  in  tiie  regular  state 
of  the  married.  Satan — who  often  thrusts  in  his  tempta* 
tions  to  unholy  thoughts  amidst  the  holiest  exereisea. 
for  your  incontineucy  — ftecawse  of  your  inability  to 
"contain"  (v.  9)  your  natural  propensities,  which  Satan 
would  take  advantage  of.  G.  by  permission  .  .  .  not  of 
commandment— not  by  Ood's  permission  to  me  to  say  it: 
but,  "  by  way  of  permission  to  you,  not  as  a  command- 
ment."   "  This"  refers  to  the  directions  V.  2-5.    7.  even  an 


Marriage  Bond  not  LigkUy  to  be  Broken.        1  CORINTHIANS  VII. 


We  should  be  Content  in  our  Vocation. 


I— having  the  gift  of  continence  (Matthew  19. 11, 12).  This 
wish  does  not  hold  good  absolutely,  else  the  extension  of 
mankind  and  of  the  Churcli  would  cease;  but  relatively 
to  "the  present  distress"  {v.  26).  8.  to  the  uinnarrled — 
in  general,  of  both  sexes  (v.  10, 11).  and  wUlo-ws — in  par- 
ticular, even  as  I— unmarried  (ch.  9.  5).  9.  if  tliey  can- 
not contain — t.  c,  have  not  continency.  burn — with  the  se- 
cret flame  of  lust,  which  lays  waste  the  whole  inner  man. 
[Cf.  Augustine,  de  Sancta  Virginitate.]  The  dew  of  God's 
grace  is  needed  to  stifle  the  flame,  which  otherwise  would 
thrust  men  at  last  into  hell-flre.  10.  not  I,  but  tlie  Lord 
— (Cf.  V.  12,  25,  40.)  In  ordinary  cases  he  writes  on  inspired 
apostolic  authority  (ch.  14.37);  but  here  on  the  direct  au- 
thority of  the  Lord  /ii»we//(Mark  10. 11,  12).  In  both  cases 
alike  the  things  written  are  inspired  by  the  Spirit  of  God, 
"  but  not  all  for  all  time,  nor  all  on  the  primary  truths  of 
the  faith."  [Alford.]  Let  not  tUe  wife  depart — lit.,  "  be 
separated  from."  Probably  the  separation  on  either  side, 
whether  owing  to  the  husband  or  to  the  wife,  is  forbid- 
den. 11.  But  and  if  slie  depart — or  "  be  separated."  If 
the  sin  of  separation  has  been  committed,  that  of  a  new 
marriage  is  not  to  be  added  (Matthew  5. 32).  be  recon- 
ciled— by  appeasing  her  husband's  displeasure,  and  re- 
covering his  good  will,  let  not  .  .  .  busband  put  away 
.  .  .  ■»vife— lu  Matthew  5.  32  the  only  exception  allowed 
is,  "saving  for  the  cause  of  fornication."  13.  to  the  rest 
— the  other  classes  (besides  "themaiTied,"  v.  10,  where  both 
husband  and  wife  are  believers)  about  whom  the  Corin- 
thians had  Inquired,  viz.,  tliose  involved  in  mixed  mar- 
riages with  unbelievers,  not  the  Lord — by  any  direct 
command  spoken  by  Him.  she  be  pleased — Oreek,  "con- 
sents:" implying  his  wish  in  the  first  instance,  with  which 
hers  concurs.  13.  the  woman— a  believer,  let  licr  not 
leave  him—"  her  husband,"  instead  of  "  him,"  is  the  read- 
ing of  the  oldest  MSS.  The  Greek  for  "  leave"  is  the  same 
as  in  V.  12,  "put  away ;"  translate,  "Let  her  not  putaway  ii.  e., 
part  with)  her  husband."  The  wife  had  the  power  of  eflfect- 
iug  a  divorce  by  Greek  and  Roman  law.  14.  sanctified — 
Those  inseparably  connected  with  the  people  of  God  are 
hallowed  thereby,  so  that  the  latter  may  retain  the  connec- 
tion without  impairing  their  own  sanctity  (cf.  1  Timothy 
4.5);  nay,  rather  imparting  to  the  former  externally  some 
degree  of  their  own  hallowed  character,  and  so  preparing 
the  way  for  the  unbeliever  becoming  at  last  sanctified  iu- 
wai-dly  by  faith,  by . . ,  by— rather,  "  in  . . .  in ;"  i.  e.,  in  vir- 
tue of  the  marriage-tie  between  them,  by  tlie  husband 
—The  oldest  MSS.  read,  "  by  the  brother."  It  is  the  fact  of 
the  husband  being  a  "  brother,"  i.e.,  a  Christian,  though  the 
wife  is  not  so,  that  sanctifies  or  hallows  the  union,  else 
.  .  children  unclean— i.  e.,  beyond  the  hallowed  pale  of 
God's  people:  in  contrast  to  "  holy,"  i.  e.,  all  that  is  within 
Vie  consea-ated  limits.  [Conybeaue  and  Howson.]  The 
phraseology  accords  with  that  of  the  Jews,  who  regarded 
heathen.s  as  "unclean,"  and  all  of  the  elect  nation  as 
"holy,"  i.  e.,  partakers  of  the  holy  covenant.  Children 
were  included  in  the  covenant,  as  God  made  it  not  only 
with  Abraham,  but  with  his  "seed  after"  him  (Genesis  17. 
7).  So  the  faith  of  one  Christian  parent  gives  to  the  chil- 
dren a  near  relationship  to  the  Church,  just  as  if  both 
parents  were  Christians  (cf.  Romans  11. 16).  Timothy,  the 
bearer  of  this  Epistle,  is  an  instance  in  point  (Acts  16. 1). 
St.  Paul  appeals  to  the  Corinthians  as  recognizing  the 
principle,  that  the  infants  of  heathen  parents  would  not 
be  admissible  to  Christian  baptism,  because  there  is  no 
faith  on  the  part  of  the  parents;  but  where  one  parent  is 
a  believer,  the  children  are  regarded  as  not  aliens  from, 
but  admissible  even  in  Infancy  as  sharers  in,  the  Chris- 
tian covenant:  for  the  Church  pre.sumes  tliat  the  believ- 
ing parent  will  rear  the  child  in  the  Christian  faith.  In- 
fant baptism  tacitly  superseded  infant  circumcision,  just 
as  the  Christian  Lord's  day  gradually  superseded  the  Jew- 
ish sabbath,  without  our  having  any  express  command 
for,  or  record  of,  transference.  The  setting  aside  of 
circumcision  and  of  sabbaths  In  the  case  of  the  Gen- 
tiles was  indeed  expressly  commanded  by  the  apostles 
and  St.  Paul,  but  the  substitution  of  Infant  baptism  and 
of  the  ."iord's  day  were  tacitly  adoptetl,  not  expressly  en- 
acted.   No  explicit  mention  of  It  occurs  till  Ireuoeus  in 


the  third  century;  but  no  society  of  Christians  that  wo 
read  of  disputed  its  propriety  till  1500  years  after  Christ. 
Anabaptists  would  have  us  defer  baptism  till  maturity, 
as  the  child  cannot  understand  the  nature  or  it.  But  a 
child  may  be  made  heir  of  an  estate:  it  is  his,  though  in- 
capable at  the  time  of  using  or  comprehending  its  advan- 
tage; he  is  not  hereafter  to  acquire  the  title  and  claim  to 
it:  he  will  hei-eafter  understand  his  claim,  and  be  capable 
of  employing  his  wealth:  he  will  then,  moreover,  become 
responsible  for  the  use  he  makes  of  it.  [ARCHBiSHor 
AVhately.]  15.  if  .  .  .  depart— t.  e.,  wishes  for  separa- 
tion; translate,  "separateth  himself :"  oflTended  with  her 
Christianity,  and  refusing  to  live  with  her  unless  she  re- 
nounce It.  brother  ...  is  not  under  bondage — is  not 
bound  to  renounce  the  faith  for  the  sake  of  retaining  her 
unbelieving  husband.  [Hammond.]  So  Deuteronomy  13. 
6;  Mattliew  10.35-37;  Luke  14.26.  The  believer  does  not 
lie  under  the  same  obligation  in  the  case  of  a  union  with 
an  unbeliever,  as  in  tlie  case  of  one  with  a  believer.  In 
the  former  case  lie  is  not  bound  not  to  separate,  if  the  un- 
believer separate  or  "depart,"  in  the  latter  nothing  but 
"fornication"  justifies  separation.  [Photius  in ^cume- 
nius.]  but  God  hath  called  us  to  peace — Our  Christian 
calling  Is  one  that*ends  to  "peace"  (Romans  12. 18),  not 
quarrelling;  therefore  the  believer  should  not  ordinarily 
depart  from  the  unbelieving  consort  (v.  12-14),  on  the  one 
hand;  and  on  the  other,  in  the  exceptional  case  of  the 
unbeliever  desiring  to  depart,  the  believer  is  not  bound  to 
force  the  other  party  to  stay  in  a  state  of  continual  dis- 
cord (Matthew  5.  32).  Better  still  it  would  be  not  to  enter 
into  such  unequal  alliances  at  all  (v.  40;  2  Corinthians  6. 
14).  16.  What  knowest  thou  but  that  by  staying  with  thy 
unbelieving  partner  thou  mayest  save  him  or  her?  En- 
forcing the  precept  to  stay  with  the  unbelieving  consort  (u. 
12-14).  So  Ruth  the  Moabitess  became  a  convert  to  her  hus- 
band's faitli :  and  Joseph  and  Moses  probably  gained  over 
theii*  wives.  So  conversely  the  unbelieving  husband  may 
be  won  liy  the  believing  wife  (1  Peter  3. 1).  [Calvin.]  Or 
else  (v.  15),  if  thy  unbelieving  consort  wishes  to  depart, 
let  him  go,  so  that  tliou  mayest  live  "in  peace:"  for  thou 
canst  not  be  sure  of  converting  him,  so  as  to  make  it  oblig- 
atory on  thee  at  all  costs  to  stay  with  him  against  his 
will.  [Menochius  and  Alford.]  save— be  the  instru- 
ment of  salvation  to  (James  5.20).  10.  ^\it— Greek,  ''If 
not."  "Only."  Caution  that  believers  should  not  make 
this  direction  {v.  16;  as  Alford  explains  it)  a  ground  for 
separating  of  themselves  {v.  12-14).  Oi%  JBut  if  there  be  no 
hope  of  gaining  over  the  unbeliever,  still  let  the  general 
principle  be  maint.ained,  "As  the  Lord  hath  allotted  to 
each,  as  God  hath  called  each,  so  let  him  walk"  (so  tho 
Greek  in  tlie  oldest  reading);  let  him  walk  in  the  path 
allotted  to  him  and  wherein  he  was  called.  The  heavenly 
calling  does  not  set  aside  our  earthly  callings,  so  or- 
dain I  in  all  cliurches— ye  also  therefore  should  obey. 
18.  not  become  uncircnmcised  —  by  surgical  operation 
(1  Maccabees  1.  15;  JoSEPnus,  A^itiquities,  12. 5. 1).  Some 
Christians  in  excess  of  anti-Jewish  feeling  might  be 
tempted  to  this,  let  him  not  be  circumcised —  as  the 
Judalzlng  Christians  would  have  him  (Acts  15. ;  Galatians 
5.  2).  10.  circumcision  .  .  .  nothing,  but  .  .  .  keeping 
of  .  .  .  commandments  of  GoA—viz.,  is  all  in  all.  In  Ga- 
latians 5.  6  this  "keeping  of  the  commandments  of  God" 
is  defined  to  be  "faith  which  worketh  by  love;"  and  in 
Galatians  6.  15,  "a  new  creature."  Circumcision  was  a 
commandment  of  God:  but  not  for  ever,  as  "love."  20. 
tlie  same  calling — i.  e.,  the  condition  from  which  he  IB 
called  a  Jew,  a  Greek,  a  slave,  or  a  freeman.  31.  care 
not  for  it— Let  it  not  be  a  trouble  to  thee  that  thou  art  a 
servant  or  slave,  use  it  rather — continue  rather  in  thy 
state  as  a  servant  (r.  20;  Galatians  3.28;  1  Timothy  6.  2;. 
The  Greek,  "But  ii  even  thou  mayest  be  made  free,  use  It," 
and  the  context  {v.  20,  22)  favours  this  view.  [Chrysos- 
TOM,  Bengf.l,  and  Alford.]  This  advice  (if  this  transla- 
tion be  right)  is  not  absolute,  as  the  spirit  of  the  Gospel  Is 
against  slavery.  What  Is  advised  here  Is,  contentment 
under  one's  existing  condition  (v.  24),  though  an  undesira- 
ble one,  since  in  our  union  with  Christ  all  outward  dis- 
parities of  condition  are  compensated  (r.  22).    Be  not  un« 

275 


Concerning  the  Marriage  of  Virgins. 


1   CORINTHIANS  VII. 


For  what  Beasons  we  may  Mairy, 


duly  impatient  to  cast  off  "even"  tliy  condition  as  a  ser-  ' 
vant  by  unlawful  means  (1  Peter  2.  lo-lS);  as,  e.  g.,  Onesimus 
did  by  fleeing  (Plailemon  10-18).  Tlie  precept  {v.  23),  "Be- 
come not  (lo  tlie  Oreek)  tlie  servants  of  men,"  implies 
plainly  that  slavery  is  abnormal  (of.  Leviticus  25.  42). 
"Men-stealers,"  or  slave-dealers,  are  classed  in  1  Timo- 
thy 1.  10,  with  "murderers"  and  "perjurers."  Neandeb, 
Geotius,  &c.,  explain,  "If  called,  being  a  slave,  to  Chris- 
tianity, be  content— but  yet,  if  also  thou  canst  be  free  (as 
a  still  additional  good,  which  if  thou  canst  not  attain,  be 
satisfied  without  it;  but  which,  if  offered  to  thee,  is  not 
to  be  despised),  make  use  of  the  opportunity  of  becoming  free, 
rather  than  by  neglecting  it  to  remain  a  slave."  I  prefer 
this  latter  view,  as  more  according  to  the  tenor  of  the 
Gospel,  and  fully  justified  by  the  Greek.  33.  tUe  Lord's 
ireemau  -(Philemon  IG)— rather,  "  freedman."  Though  a 
slave  externally,  spiritually  ynade  free  by  the  Lord :  from 
sin,  John  8. 36;  from  the  law,  Romans  8.  2;  from  "circum- 
cision," V.  19;  Galatians  5. 1.  CUrist's  servant— (Gh.  9.  21.) 
Love  makes  Christ's  service  perfect  freedom  (Matthew  11. 
29,  30 ;  Galatians  5. 13 ;  1  Peter  2. 16).  33.  lie  not  ye— Greek, 
"  become  not  ye."  St.  Paul  here  changes  from  "  thou"  (v. 
21)  to  "ye."  Ye  all  are  "bought"  with  the  blood  of 
Christ,  whatever  be  your  earthly  state,(ch.  6. 20) ;  "  Become 
not  servants  to  men,"  either  externally,  or  spiritually 
(the  former  sense  applying  to  the  free  alone  :  the  latter  to 
Christian  freemen  and  slaves  alike,  that  they  should  not 
be  servile  adherents  to  their  party  leaders  at  Corinth,  ch. 
3.  21,  22;  Matthew  23.  S-10;  2  Corinthians  11.  20;  nor  indeed 
slaves  to  men  generally,  so  far  as  their  condition  admits). 
The  external  and  internal  conditions,  so  far  as  is  attain- 
able, should  correspond,  and  the  former  be  subservient  to 
the  latter  (cf.  v.  21,  32-35).  34.  abide  witli  God— being 
chiefly  careful  of  the  footing  on  which  he  stands  towards 
God  rather  than  that  towards  men.  This  clause,  "  with 
God,"  limits  the  similar  pi'ecept,  v.  20.  A  man  may  cease 
to  "  abide  in  the  calling  wherein  he  was  called,"  and  j'et 
not  violate  the  precept  here.  If  a  man's  calling  be  not 
favourable  to  his  "abiding  with  God"  (retaining  holy 
fellowship  with  Him),  he  may  use  lawful  means  to  change 
from  it  (cf.  Note,  v.  21).  35.  no  conimandinent  of  tlie 
Lord :  yet  .  .  .  my  judgment — I  have  no  express  revela- 
tion from  the  Lord  commanding  it,  but  I  give  my  judgment 
(opinion):  rfe.,  under  the  ordinary  inspiration  which  ac- 
companied tlie  apostles  in  all  their  canonical  writings  (cf. 
V.  40;  ch.  14.  37;  1  Thessalonians  4. 15).  The  Lord  inspires 
me  in  this  case  to  give  you  only  a  recommendation,  v/hich 
you  are  free  to  adopt  or  reject,  not  a  positive  command. 
In  the  second  case  [v.  10, 11)  it  was  a  positive  command ;  for 
the  Lord  had  already  made  known  His  will  (Malachi  2. 
M,  15;  Matthew  5.  31,  32).  In  the  third  case  {v.  12),  the  Old 
Testament  commandment  of  God  to  put  away  strange 
wives  (Ezra  10.  3),  St.  Paul  by  the  Spirit  revokes,  mercy 
of  tlie  liord— (1  Timothy  1. 13.)  He  attributes  his  apostle- 
ship  and  the  gifts  accompanying  it  (including  inspira- 
tion) to  God's  grace  alone,  faitliful— in  dispensing  to  you 
the  inspired  directions  received  by  me  from  the  Lord. 
3G.  I  suppose— "I  consider."  this— Diz.,  "for  a  man  so  to 
be,"  i.  e.,  in  the  same  state  in  which  he  is  {v.  27).  for— by 
reason  of.  tlie  present  distress— the  distresses  to  which 
believers  were  then  beginning  to  be  subjected,  making 
the  married  state  less  desirable  than  the  single;  and 
which  should  prevail  throughout  the  world  before  the 
destruction  of  Jerusalem,  according  to  Christ's  prophecy 
(Matthew  24.  8-21;  cf.  Acts  11.  28).  37.  Illustrating  the 
meaning  of  "  so  to  be,"  v.  26.  Neither  the  married  (those 
"bound  to  a  wife")  nor  the  unmarried  (those  "loosed 
from  a  wife")  are  to  "seek"  a  change  of  state  (cf.  v.  20,  24). 
as.  trouble  in  the  flesh— Those  who  marry,  he  says,  shall 
incur  "trouble  in  the  flesh"  (i.  e.,  in  their  outward  state, 
by  reason  of  the  present  distress),  not  sin,  which  is  the 
trouble  of  the  spirit,  but  I  spare  you — The  emphasis  in 
the  Greek  is  on  "I."  My  motive  in  advising  you  so  is,  to 
"  spare  you"  such  trouble  in  the  flesh.  So  Alfokd  after 
Calvin,  Bengel,  &c.  Estius  from  Augustine  explains 
It,  "  I  spare  you  further  details  of  the  inconveniences  of 
matrimony,  lest  even  the  incontinent  may  at  the  peril  of 
lust  be  deterred  from  matrimony:  thus  I  have  regard  for 
276 


your  infirmity."  The  antithesis  in  the  Greek  of  "1  .  .  . 
you"  and  "such"  favours  the  former.  39.  This  I  say— A 
summing  up  of  the  whole,  wherein  he  draws  the  practi- 
cal inference  from  what  precedes  (ch.  15.  50).  the  time — 
the  season  (so  the  Greek)  of  this  present  dispensation  up 
to  the  coming  of  the  Lord  (Romans  13. 11).  He  uses  the 
Greek  expression  which  the  Lord  used  in  L'lke  21.  8; 
Mark  13.  33.  short — lit.,  contracted,  it  remainetli — The 
oldest  MSS.  read,  "  The  time  (season)  is  shortened  as  to 
what  remains,  in  order  that  both  they,"  &c. ;  i.  e.,  the  effect 
which  the  shortening  of  the  time  ought  to  have  is,  "  that 
for  the  remaining  time  (henceforth),  both  they,"  «fcc.  The 
clause,  "as  to  what  remains,"  though  in  constrtiction  be- 
longing to  the  previous  clause,  in  sense  belongs  to  the  fol- 
lowing. However,  Cypkian  and  Vulgate  support  English 
Version,  as  thougli  they  Iiad  none — We  ought  to  con- 
sider nothing  as  our  own  in  real  or  permanent  possession. 
30.  Tiiey  that  weep  .  .  .  wept  not— (Cf.  2  Corinthians  6. 
10.)  they  that  buy  .  .  .  possessed  not— (Cf.  Isaiah  24. 1,  2.) 
Christ  specifies  as  the  condemning  sin  of  the  men  of 
Sodom  not  merely  their  open  profligacy,  but  that  "  they 
bought,  they  sold,"  &c.,  as  men  whose  all  was  in  this 
world  (Luke  17.  2S).  "  Possessed"  in  the  Greek  implies  a 
Jiolding  fast  of  a  possession;  this  the  Christian  will  not  do, 
for  his  "enduring  substance"  is  elsewhere  (Hebrews  10. 
34).  31.  not  abusing  it— not  abusing  it  by  an  overmuch 
rising  of  it.  The  meaning  of  "abusing"  here  is,  not  so 
much  per  vc7-ting,  as  using  it  to  the  full.  [Bengel.]  We  are 
to  use  it,  not  to  take  our  fill  of  its  pursuits  as  our  chief 
aim  (cf.  Luke  10.  40-42).  As  the  planets  whilst  turning  on 
their  own  axis,  yet  revolve  round  the  sun ;  so  whilst  we 
do  our  part  in  our  own  M'orldly  sphere,  God  is  to  be  the 
centre  of  all  our  desires,  fashion— the  present  fleeting 
form.  Cf.  Psalm  30.  6,  "vain  show;"  Psalm  73.  20,  "a 
dream;"  James  4.  14,  "a  vapour."  passeth  away— not 
merely  shall  pass  aiuay,  but  is  now  actually  passing  away. 
The  image  is  drawn  from  a  shifting  scene  in  a  play  rep- 
resented on  the  stage  (1  John  2.  17).  St.  Paul  incul- 
cates not  so  much  the  outward  denial  of  earthly  things, 
as  the  inward  spirit  wliereby  ihe  married  and  the  rich, 
as  well  as  the  unmarried  and  the  poor,  would  be  ready 
to  sacrifice  all  for  Christ's  sake.  33.  without  carefulness 
— I  would  have  you  to  be  not  merely  "without  trouble," 
but  "  without  distracting  cares"  (so  the  Greek),  careth 
—  if  he    uses    aright    the  advantages  of  his  condition. 

34.  difference  also— not  merely  the  unmarried  and  the 
married  man  differ  in  their  respective  duties,  but  also  the 
wife  and  the  virgin.  Indeed  a  woman  undergoes  a  greater 
change  of  condition  than  a  man  in  contracting  marriage. 

35.  for  your  o-wn  profit- not  to  display  my  apostolic 
autliority.  not  .  .  .  cast  a  snare  upon  you — Image  frora 
throwing  a  noose  over  an  animal  in  hunting.  Not  that  by 
hard  injunctions  I  may  entangle  you  with  the  fear  of 
committing  sin  where  there  is  no  sin.  conxcly— befitting 
under  present  circumstances,  attend  xvpow— lit.,  "assid- 
uously wait  on ;"  sitting  down  to  the  duty.  Cf.  Luke  10.  39, 
Mary;  Luke  2.  37,  "Anna  ...  a  v/idow,  who  departed  not 
from  the  temple,  but  served  God  with  fasti  ngs  and  prayers 
night  and  day"  (1  Timothy  5.  5).  distraction— the  same 
Greek  as  "  cumbered"  (Luke  10. 40,  Martha).  36.  behaveth 
,  .  .  uncomely— Is  not  treating  his  daughter  well  in  leav- 
ing her  unmarried  beyond  the  flower  of  her  age,  and  thus 
debarring  her  from  the  lawful  gratification  of  her  natural 
feeling  as  a  marriageable  woman,  need  so  require— if 
the  exigencies  of  the  case  require  it;  r;i2.,  regard  to  the 
feelings  and  welfare  of  his  daughter.  Opposed  to  "hav- 
ing no  necessity"  (v.  37).  let  them  marry— the  daughter 
and  her  suitor.  37.  steadfast — not  to  be  turned  from  his 
purpose  by  the  obloquy  of  the  world,  having  no  ne- 
cessity—  arising  from  the  natural  inclinations  of  the 
daughter,  powci*  over  his  .  .  .  -^vill — when,  owing  to 
his  daughter's  will  not  opposing  his  will,  he  has  power  to 
carry  into  effect  his  will  or  wish,  decreed— determined. 
38.  her— The  oldest  MSS.  have, "  his  own  virgin  daughter." 
but— The  oldest  MSS.  have  "and."  39.  bound  by  the 
la-»v— The  oldest  MSS.  omit  "by  the  law."  only  in  the 
Lord— Let  her  marry  only  a  Christian  (2  Corinthians  6. 14). 
40.  happier  — (v.  1,  28,  34,  35.)     I  thinU  also  — "I  also 


Abslinaieefrom  Meats  Offered  to  Idols. 


1   CORINTHIANS  VIII. 


We  must  not  Abuse  our  Liberty. 


think;"  Just  as  you  Corinthians  and  your  teachers  think 
mueli  of  your  opinions,  so  I  also  give  tny  opinion  by  inspi- 
ration ;  so  in  v.  25, "  my  judgment"  or  opinion.  Think  does 
not  imply  doubt,  but  often  a  matter  of  well-grounded 
assurance  (Jolin  5.  39). 

CHAPTER  VIII. 
Ver.  1-13.  On  partaking  of  Meats  offered  to  Idols. 
1.  Tliougli  to  those  knowing  tliat  an  idol  lias  noexistence, 
the  question  of  eating  meats  offered  to  idols  (referred  to 
in  the  letter  of  the  Corinthians,  cf.  ch.  7. 1)  might  seem 
unimportant,  it  is  not  so  with  some,  and  the  infirmities 
of  such  should  be  respected.  The  portions  of  the  victims 
not  offered  on  the  altars  belonged  partly  to  the  priests, 
partly  to  the  offerers ;  and  were  eaten  at  feasts  in  the 
temples  and  in  private  houses,  and  were  often  sold  in  the 
markets;  so  that  Christians  were  constantly  exposed  to 
the  temptation  of  receiving  them,  which  was  forbidden 
(Numbers  25.  2;  Psalm  106.  2S).  The  apostles  forbade  it  in 
their  decree  issued  from  Jerusalem  (Acts  15.,  and  21.,  25.); 
but  St.  Paul  does  not  .allude  here  to  that  decree,  as  he  rests 
his  precepts  rather  on  his  own  independent  apostolic 
authority,  ■^ve  know  tliat  we  all  have  ltiio-»vletlge — The 
Corinthians  doubtless  had  referred  to  their  "knowledge" 
(viz.,  of  the  indifference  of  meats,  as  in  themselves  haying 
no  sanctity  or  pollution).  St.  Paul  replies,  "  We  are  aware 
that  we  all  have  (speaking  generally,  and  so  far  as  Chris- 
tian theory  goes;  for  in  v.  7  he  speaks  of  some  who  practi- 
cally have  not)  this  knowledge."  Knowledge  puffetSi  up 
— when  without  "love."  Here  a  parenthesis  begins;  and 
the  main  subject  is  resumed  in  the  same  words,  v.  i.  "As 
concerning  (touching)  therefore  the  eating,"  &c.  "Pnfl- 
Ing  up"  is  to  please  self.  "Edifying"  is  to  please  one's 
neighbour.  Knowledge  only  says,  All  things  are  lawful 
for  me;  Love  adds,  But  all  things  do  not  edify  [Bengel] 
(ch.  10.  23;  Romans  14.  15).  edlfietli — tends  to  bmld  up  the 
spiritual  temple  (ch.  3.  9;  0.19).  3.  And— Omitted  in  the 
oldest  MSS.  The  absence  of  the  connecting  particle  gives 
anemphatical  sententiousness  to  the  style,  suitable  to  the 
subject.  The  first  step  to  knowledge  is  to  know  our  own 
ignorance.  Without  love  there  is  only  the  appearance 
{note,  "think,"  &c.)  of  knowledge,  Itno^vetJi.— The  oldest 
MSS,  j'ead  a  Greek  word  implying  personal  experimental 
acquaintance,  not  merely  knoivled<je  of  a  fact,  which  the 
Gree/c  of  "  we  know'  oi  a?-caiyare  (u,!)  means,  nslteouglit 
to  know— experimentally  and  in  the  way  of  "love,"  3. 
love  God— the  source  of  love  to  our  neighbour  (1  John  4, 11, 
12,  20 ;  5,  2),  the  Same — lit.,  this  man ;  he  who  loves,  not  he 
who  "thinks  that  he  knows,"  not  having  "charity"  or  love 
(v.  1,  2),  is  known  of  Iiini — is  known  with  the  know- 
ledge of  approval,  and  is  acknowledged  by  God  as  His 
(Psalm  1,  6;  Galatians  4,  9;  2  Timothy  2.  19),  Contrast,  "I 
never  knew  you,"  Matthew  7,  23,  To  love  God  is  to  know 
God ;  and  he  who  thus  knows  God  has  been  first  known 
by  God  (cf.  ch.  13.  12;  1  Peter  1.  2).  4.  As  concerning,  &o. 
—Resuming  the  subject  begun  in  v.  1,  "As  touching,"  etc. 
Idol  Is  notlilng— has  no  true  being  at  all ;  the  god  it  rep- 
resents is  not  a  living  reality.  This  does  not  contradict 
ch,  10.  20,  which  states  that  they  who  worship  idols,  wor- 
ship devils;  for  here  it  is  the  gods  believed  by  the  xvorship- 
pera  to  be  represented  by  the  idols  which  are  denied  to  have 
any  existence,  not  the  devils  which  really  under  the  idols 
delude  the  worshippers,  none  otlicr  God— The  oldest 
MSS.  omit  the  word  "other;"  which  gives  a  clearer  sense. 
5.  "For  even  supposing  there  are  (exist)  gods  so  called  (2 
ffhessalonlans  2.  4),  whether  in  heaven  (as  the  sun,  moon, 
and  stars)  or  In  earth  (as  deified  kings,  beasts,  <&c.),  as 
there  be  (a  recognized  fact,  Deuteronomy  10. 17;  Psalm  135. 
6;  136.  2)  gods  many  and  lords  many."  Angels  and  men 
In  authority  are  termed  gods  in  Scripture,  as  exercising  a 
divinely-delegated  power  under  God  (cf.  Exodus 22, 9,  with 
•  V.  28;  Psalm  82.  1,  6;  John  10.  34,  35),  0.  to  us— believers. 
of  whom— from  whom  as  Creator  all  things  derive  their 
existence,  we  in  him— rather,  "  we /or  Illm,"  or  "  unto 
Him."  God  the  Father  is  the  end  for  whom  and  for 
whose  glory  believers  live.  In  Colossians  1.  16  all  things 
are  said  to  be  created  (not  only  "by"  Christ,  but  also)  "for 


Him"  (Christ).  So  entirely  are  the  Father  and  Son  one  (cf. 
Romans  11.30;  Hebrews  2. 10),  one  liord— contrasted  with 
the  "  many  lords"  of  heathendom  (v.  5).  by  Avfcom— (John 
1,  3;  Hebrews  1,  2),  wc  l>y  him— as  all  things  are  "  of"  the 
Father  bj^  creation,  so  they  (we  believers  especially)  are 
restored  to  Him  by  the  new  creation  (Colossians  1.  20; 
Revelation  21,  5).  Also,  as  all  things  arc  by  Christ  by  cre- 
ation, so  they  (we  especially)  are  restored  by  Him  by  the 
new  creation.  7.  lIo-»vl>eit— Though  to  us  who  "have 
knowledge"  (v.  1,  4-6)  all  meats  are  indifferent,  yet  "this 
knowledge  is  not  in  all"  in  the  same  degree  as  we  have  it. 
St,  Paul  had  admitted  to  the  Corinthians  that  "we  all 
have  knowledge"  (v.  1),  i.  e.,  so  far  as  Christian  theory  goes; 
hut  practically  some  have  it  not  in  the  same  degree,  •with 
conscience — An  ancient  reading ;  but  other  very  old  MSS. 
read  "association"  or  "habit."  In  either  reading  the 
meaning  is  :  Some  Gentile  Christians,  whether  from  old 
association  of  ideas  or  misdirected  conscience,  when  they 
ate  such  meats,  ate  them  with  some  feeling  as  if  the  idol 
were  something  real  (v.  4),  and  had  changed  the  meats  by 
the  fact  of  the  consecration  into  something  either  holy  or 
else  polluted,  nnto  tliis  Uour— after  they  have  embraced 
Christianity;  an  implied  censure,  that  they  are  not  further 
advanced  by  this  time  in  Christian  "knowledge."  their 
conscience  ,  .  ,  Is  defiled— by  their  eatipg  it  "  as  a  thing 
offered  to  idols,"  If  they  ate  it  unconscious  at  the  time  that 
it  had  been  offered  to  idols,  there  would  be  no  defilement 
of  conscience.  But  conscious  of  what  it  was,  and  not  hav- 
ing sucli  knowledge  as  other  Corinthians  boasted  of,  m?,, 
that  an  idol  is  nothing  and  can  therefore  neither  pollute 
nor  sanctify  meats,  they  by  eating  them  sin  against  con- 
science (cf.  Romans  14, 15-23),  Ii  was  on  the  ground  of  Ch  ris- 
tian  expediencj^,  not  to  cause  a  stumbling-block  to  "weak" 
brethren,  that  the  Jerusalem  decree  against  partaking 
of  such  meats  (though  indifferentm  themselves)  wa.s  passed 
(Acts  15),  Hence  he  here  vindicates  it  against  the  Corin- 
thian asserters  of  an  inexpedient  liberty.  8.  Other  old 
MSS.  read,  "Neither  if  we  do  not  eat,  are  we  the  better: 
neither  if  we  eat  are  we  the  worse  :"  the  language  of  the 
eaters  who  justified  their  eating  thus.  [Lachmann.]  In 
EnglUh  Version  St,  Paul  admits  th.at  "meat  neither  pre- 
sents (so  the  Greek  for  "  commendeth  ")  us  as  commended 
nor  as  disapproved  before  God:"  it  does  not  affect  our 
standing  before  God  (Romans  14,  6).  9.  this  liberty  of 
yours— the  watchword  for  lax  Corinthians,  The  very  in- 
difference of  meats,  which  I  concede,  is  the  reason  why 
ye  should  "  take  heed  "  not  to  tempt  weak  brethren  to  act 
against  their  conscience  (which  constitutes  sin,  Romans  14. 
22,23).  10.  If  any  man — being  weak.  Avhicli  host  kno'w- 
ledgc — The  very  knowledge  which  thou  pridest  thyself  on 
(w.  1),  will  lead  the  weak  after  thy  example  to  do  that 
against  his  conscience,  which  thou  doest  without  any 
scruple  of  conscience,  viz.,  to  eat  meats  offered  to  idols, 
conscience  of  him  whicli  is  -weak — rather,  "His  con- 
science, seeing  he  is  weak."  [Alford,  &c.]  enxholdened — 
lit.,  built  up.  You  ought  to  have  built  up>  your  brother  in 
good:  but  by  your  example  your  building  hira  up  is  the 
emboldening  him  to  violate  his  conscience.  11.  shall 
.  .  ,  perish- The  oldest  ]\ISS.  read  "perisheth."  A  single 
act  seemingly  unimportant  may  produce  everlasting  con- 
sequences. The  weak  brother  loses  his  faith,  and  if  he  do 
not  recover  it,  his  salvation  [Bengel]  (Romans  14.  23). 
for  whom  Clirist  died— and  for  whose  sake  we  too  ought 
to  be  willing  to  die  (1  John  3. 10),  And  yet  professing 
Christians  at  Corinth  virtually  tempted  their  brethren  to 
their  damnation,  so  far  wei'e  they  from  sacrificing  aught 
for  their  salvation.  Note  here.  That  it  is  no  argument 
against  the  dogma  that  Christ  died  for  all,  even  for  those  who 
perish,  to  say  that  thus  He  would  have  died  in  vain  for 
many.  Scripture  is  our  rule,  not' our  suppositions  as  to 
consequences.  More  is  involved  in  redemption  than  the 
salvation  of  man  :  the  character  of  God  as  at  once  just  and 
loving  is  vindicated  even  in  the  case  of  the  lost;  for  they 
might  have  been  saved,  and  so  even  in  their  case  Christ 
has  not  died  In  vain.  So  the  mercies  of  God's  providence 
are  not  in  valn,thougVi  many  abuse  them.  Even  the  con- 
demned shall  manifest  God's  love  in  the  great  day,  in 
that  they  too  had  the  offer  of  God's  mercy.    It  shall  be  tbo 

277 


1  iittZ  Showeth  hie  Christian  Liberty. 


1  COEINTHIANS  IX.        The  Minister  ought  to  Live  by  the  Gospd. 


most  awful  ingredient  in  their  cup,  that  they  might  have 
been  saved  but  would  not:  Christ  died  to  redeem  even 
them.  13.  wound  tlieir  -vreak  conscience — lit.,  "smile 
their  conscience,  being  (as  yet)  in  a  weak  state."  It  aggra- 
vates the  cruelty  of  the  act  that  it  is  committed  on  the 
weak,  just  as  if  one  were  to  strike  an  invalid,  against 
Christ— on  account  of  the  sympathy  between  Christ  and 
His  members  (Matthew  25.  40 ;  Acts  9.  4, 5).  13.  meat— Old 
English  for  "food"  in  general,  make  ...  to  offend— 
Greek,  "  is  a  stumbling-block  to."  no  flesh— In  order  to 
ensure  my  avoiding  flesh  offered  to  idols,  I  would  ab- 
stain from  all  kinds  of  flesh,  in  order  not  to  be  a  stumbling- 
block  to  my  brother. 

CHAPTER   IX. 

Ver.  1-27.    He  confirms  His  Teaching  as  to  not  put- 
ting a  Stumbling-block  IN  A  Brother's  way  (eh.  8. 13) 

BY  HIS  OWN  EXAMPLE  IN  NOT  USING  HIS  UNDOUBTEB 
RIGHTS  AS  AN  APOSTLE,  SO  AS  TO  WIN  MEN  TO  CHRIST.     1. 

Am  I  not  an  apostle  1  am  I  not  free  1— The  oldest  MSS. 
read  the  order  thus,  "  Am  I  not  free  ?  am  I  not  an  apos- 
tle?" He  alludes  to  ch.  8.  9,  "this  liberty  of  yours:"  If 
you  claim  it,  I  appeal  to  yourselves  as  the  witnesses,  have 
not  I  also  it?  "Am  I  not  free?"  If  you  be  so,  much 
more  I.  For  "am  I  not  an  apostle?"  so  that  I  can  claim 
not  only  Christian,  but  also  apostolic  liberty,  have  I  not 
seen  Jesus — corporeally,  not  in  a  mere  vision  :  cf.  cli.  15.  8, 
where  the  fact  of  the  resurrection,  which  he  wislies  to 
prove,  could  only  be  established  by  an  actual  bodily  ap- 
pearance, such  as  was  vouchsafed  to  Peter  and  the  other 
apostles.  In  Acts  9.  7, 17  the  contrast  between  "  the  men 
with  him  seeing  no  man,"  and  "  Jesus  that  appeared  unto 
thee  in  the  way,"  shows  that  Jesus  actually  appeared  to 
him  in  going  to  Damascus.  His  vision  of  Christ  in  the- 
temple  (Acts  22. 17)  was  "  in  a  trance."  To  be  a  witt:c:ss 
of  Christ's  resurrection  was  a  leading  function  of  an  apos- 
tle (Acts  1.22).  The  best  MSS.  omit  "Christ."  ye  my 
•»vork  in  the  Iiord — your  conversion  is  His  workmansliip 
(Ephesians  2. 10)  through  my  instrumentality  :  the  "  seal  of 
mine  apostleship  "  (v.  2).  3.  yet  doubtless- 2/ei  at  least  I  am 
such  to  you.  seal  of  mine  apostleship — your  conversion 
by  my  preaching,  accompanied  with  miracles  ("  the  signs 
of  an  apostle,"  Romans  15. 18, 19;  2  Corinthians  12. 12),  and 
your  gifts  conferred  by  me  (ch.  1.  7),  vouch  for  the  reality 
of  my  apostleship,  just  as  a  seal  set  to  a  document  attests 
its  genuineness  (John  3.33;  Romans  4.  11).  3.  to  them 
that  .  .  .  examine  me— t.  e.,  who  call  in  question  mine 
apostleship.  Is  this— viz.,  that  you  are  the  seal  of  mine 
apostleship.  A.  Have  we  not  po^ver — Greek,  "right,"  or 
lawful  power,  equivalent  to  "libertj'"  claimed  by  the 
Corinthians  (ch.  8.  9).  The  "we"  includes  with  himself 
his  colleagues  in  the  apostleship.  The  Greek  interrogative 
expresses,  "  You  surely  won't  say  (will  you  ?)  that  we  have 
not  the  power  or  riglit,"  &c.  eat  and  drink— without 
labouring  with  our  hands  (v.  11, 13, 14).  St.  Paul's  not  ex- 
ercising this  right  was  made  a  plea  by  his  opponents  for 
Insinuating  that  he  was  himself  conscious  he  was  no  true 
apostle  (2  Corinthians  12. 13-16).  5.  lead  about  a  sister,  a 
wife— i.e.,  "a  sister  as  a  wife;"  "a sister"  by  faith,  wliich 
makes  all  believers  brethren  and  sisters  in  the  one  family 
of  God:  "  a  wife"  by  marriage  covenant.  St.  Paul  implies 
he  did  not  exercise  his  undoubted  right  to  marry  and 
"lead  about"  a  believer,  for  tlie  sake  of  Christian  expedi- 
ency, as  well  to  save  the  Church  the  expense  of  maintain- 
ing her  in  his  wide  circuits,  as  also  that  he  might  give 
himself  more  undistractedly  to  building  up  the  Church 
of  Christ  (ch.  7.  26,  32,  35).  Contrast  the  Corinthians'  want 
of  self-sacrifice  in  the  exercise  of  their  "liberty"  at  the 
cost  of  destroying,  instead  of  edifying,  the  Church  (ch.  8. 
9,10;  Margin,  11-13).  as  other  apostles— Implying  that 
some  of  them  had  availed  themselves  of  the  power  which 
they  all  had,  of  marrying.  We  know  from  Matthew  8.  14, 
that  Cephas  or  Peter  was  a  married  man.  A  confutation  of 
St.  Peter's  self-styled  followers,  the  Romanists,  who  ex- 
clude the  clergy  from  marriage.  Clemens  Alex  andrinus, 
fUromata  or  Miscellanies,  7.  sec.  63,  records  a  tradition,  that 
lie  encouraged  his  wife  when  being  led  to  death  by  saying 
278 


"Remember,  my  dear  one,  the  Lord."  Cf.  Eusebius,  EL 
H.  3.  30.  brethren  of  the  I^ord- held  in  especial  esteem 
on  account  of  their  relationship  to  Jesus  (Acts  1, 14 ;  Gala- 
tians  1.  9).  James,  Joses,  Simon,  and  Judas.  Probably 
cousins  of  Jesus:  as  cousins  were  termed  by  the  Jews 
"brethren."  Alfobd  maKes  them  literally  brothers  of 
Jesus  by  Joseph  and  Maiy.  Cephas — Probably  singled 
out  as  being  a  name  cariying  weight  with  one  partisan 
section  at  Corinth.  "If  your  favourite  leader  does  so, 
surely  so  may  I"  (ch.  1.12;  3.22).  6.  Barnabas — long 
the  associate  of  Paul,  and,  like  him.  In  the  habit  of 
self-denyingly  forbearing  to  claim  the  maintenance 
which  is  a  minister's  right.  So  Paul  supported  him- 
self by  tent-making  (A.cts  18.  3;  20.  34;  1  Thessaloni- 
ans  2.  9;  2  Thessalouians  3.  8).  7.  The  minister  is 
spiritually  a  soldier  (2  Timothy  2.  3),  a  vine-dresser  (ch. 

8.  6-8;  Song  of  Solomon  1.6),  and  a  shepherd  (1  Peter 
5.  2,  4).  of  the  fruit— The  oldest  MSS.  omit  "  of."  8.  as 
a  man— I  speak  thus  not  merely  according  to  human 
judgment,  but  with  the  sanction  of  the  Divine  law  also. 

9.  ox  .  .  .  treadeth  .  .  .  com— (Deuteronomy  25.  4.)  In  thfc 
East  to  the  present  day  they  do  not  after  reaping  carry 
the  sheaves  home  to  barns  as  we  do,  but  take  them  to 
an  area  under  the  open  air  to  be  threshed  by  the  oxen 
treading  them  with  their  feet,  or  else  drawing  a  threshing 
instrument  over  them  (cf.  Micah  4.  13).  Doth  God  .  ,  . 
care  for  oxcnt — rather,  "Is  it  for  the  oxen  that  God 
careth?"  Is  the  animal  the  ultimate  object  for  whose 
sake  this  law  was  given?  No.  God  does  care  for  the  lower 
animal  (Psalm  36.  6;  Matthew  10.  29),  but  it  is  with  the 
ultimate  aim  of  the  welfare  of  man,  the  head  of  animal 
creation.  In  the  humane  consideration  sliown  for  the 
lower  animal,  we  are  to  learn  that  still  more  ought  it  to 
be  exercised  in  the  case  of  man,  the  ultimate  object  of  the 
law;  and  that  the  human  (spiritual  as  well  as  temporal] 
labourer  is  worthy  of  his  hire.  10.  altogether— join  this 
with  "saith."  "Does  he  (the  Divine  lawgiver)  by  all 
means  say  it  for  our  sakes?"  It  would  be  untrue,  that 
God  saith  it  altogether  (in  the  sense  of  soleli/)  for  our  sakes. 
But  it  is  true,  that  He  by  all  means  saith  it  for  our  sakes  as 
tlie  ultimate  object  in  the  lower  world.  Grotius,  how- 
ever, translates, "  mainly"  or  "  especially,"  instead  of  alto- 
gether, that  —  "meaning  that"  [Alford];  lit.,  because, 
should  plough — ought  to  plough  in  hope.  The  obligation 
rests  with  the  people  not  to  let  their  minister  labour 
v.'lthout  remuneration,  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope — Tlie  oldest  MS.  ver- 
sions and  fathers  read,  "He  that  tliresheth  (should  or 
ought  to  thresh)  in  the  hope  of  partaking"  (iriz.,  of  the  fruit 
of  his  threshing),  "He  tliat  plougheth,"  spiritually,  is  the 
first  planter  of  a  Church  in  a  place  (cf.  ch.  3. 6, 9) ;  "  he  that 
thresheth,"  the  minister  who  tends  a  Church  already 
planted.  11.  ■»ve  .  .  .  we — emphatical  in  the  Greek.  "We, 
the  same  persons  who  have  sown  to  you  the  infinitely 
more  precious  treasures  of  the  Spirit,  may  at  the  least 
claim  in  return  what  is  the  only  thing  you  have  to  give, 
viz.,  the  goods  that  nourish  the  flesh  ("your  carnal  things"). 
13.  others— w  lie  the  r  true  apostles  (v.  5)  or  false  ones  (2  Co- 
rintliians  11.  20).  we  rather — considering  our  greater  la- 
bours for  you  (2  Corinthians  11.  23).  suffer  all  things— 
without  complaining  of  it.  We  desire  to  co)iccal  (lit.,  hold 
as  a  water-tight  vessel)  any  distress  we  suffer  from  strait- 
ened circumstances.  The  same  Greek  is  in  ch.  13.  7.  lest 
■*ve  .  .  .  hinder  .  .  .  Gospel— not  to  cause  a  hindrance  to 
its  progress  by  giving  a  handle  for  the  imputation  of  self- 
seeking,  if  we  received  support  from  our  flock.  The  less 
of  incumbrance  and  expense  caused  to  the  Church,  anc^ 
the  more  of  work  done,  the  better  for  the  cause  of  the 
(Jospel  (2  Timothy  2. 4).  13.  minister  about  holy  things 
—the  Jewish  priests  and  Levites.  The  Greek  especially 
applies  to  the  former,  the  priests  offering  sacrifices,  par- 
takers ivlth  the  altar— a  part  of  the  victims  going  to  the 
service  of  the  altar,  and  the  rest  being  shared  by  the 
priests  (Leviticus  7.  6 ;  Numbers  18.  6,  &c. ;  Deuteronomy 
18. 1,  <tc.).  14.  Even  so— The  only  inference  to  be  drawn 
from  this  pp-ssage  is,  not  that  the  Christian  ministry  is 
of  a  sacrificml  character  as  the  Jewish  priesthood,  but 
simply,  that  as  the  latter  was  supported  by  the  contriDU- 


Paul  Abitains  from  being  Chargeable 


1   CORINTHIANS  IX. 


or  Offensive  to  the  Corinthians. 


tlous  of  the  people,  so  should  the  former.  The  stipends 
of  the  clergy  were  at  first  from  voluntary  offerings  at  the 
Lord's  Supper.  At  the  love-feast  preceding  it  every  be- 
liever, according  to  his  ability,  offered  a  gift;  and  when 
the  expense  of  the  table  had  been  defrayed,  the  bishop 
laid  aside  a  portion  for  himself,  the  presbyters,  and  dea- 
cons; and  with  the  rest  relieved  widows,  orphans,  con- 
fessors, and  the  poor  generally.  [Tertulhan,  Apology, 
ch.  39.]  The  stipend  was  in  proportion  to  the  dignity  and 
merits  of  the  several  bishops,  presbyters,  and  deacons. 
[Cyprian,  c.  4,  ep.  6.]  preacH  . . .  Gospel— plainly  marked 
as  the  duty  of  the  Christian  minister,  in  contrast  to  the 
ministering  about  sacrifices  (Greek)  and  waiting  at  the  altar 
of  the  Jewish  priesthood  and  Levites  (v.  13).  If  the  Lord's 
Supper  were  a  sacrifice  (as  the  Mass  is  supposed  to  be), 
this  14th  verse  would  certainly  have  been  worded  so,  to 
answer  to  v.  13.  Note  the  same  Lord  Christ  "ordains" 
the  ordinances  in  the  Old  and  in  the  New  Testaments 
(Matthew  10. 10;  Luke  10.7).  15.  Paul's  special  gift  of  con- 
tinency,  which  enabled  him  to  abstain  frona  marriage, 
and  his  ability  to  maintain  himself  without  interrupting 
seriously  his  ministry,  made  that  expedient  to  him  which 
is  ordinarily  inexpedient,  viz.,  that  the  ministry  should 
not  be  supported  by  the  people.  What  to  him  was  a  duty, 
would  be  the  opposite  to  one,  for  instance,  to  whom  God 
had  committed  a  family,  without  other  means  of  sup- 
port. I  have  used  none  of  tliese  tilings — none  of  these 
"powers"  or  rights  which  I  might  liave  used  {v.  4-6, 12). 
neither — rather,  "  Yet  I  have  not  written."  so  done  unto 
me — lit.,  in  my  case:  as  is  done  in  tlie  case  of  a  soldier,  a 
planter,  a  shepherd, a  ploughman,  and  a  sacrificing  priest 
(v.  7.  10,  13).  make  my  glorying  void— deprive  me  of  my 
privilege  of  preaching  the  Gospel  without  remuneration  (2 
Corinthians  11.  7-10).  Rather  than  hinder  the  progress  of 
the  Gospel  by  giving  any  pretext  for  a  charge  of  interested 
motives  (2  Corinthians  12. 17,  18),  St.  Paul  would  "  die"  of 
hunger.  Cf.  Abraham's  similar  disinterestedness  (Genesis 
14. 22, 23).  16.  though  I  preach ...  I  have  nothingto  glory 
of— t.  e..  If  I  preach  the  Gospel,  and  do  so  not  gratuitously, 
I  have  no  matter  for  "glorying."  For  the  "necessity"  that 
is  laid  on  me  to  preach  (cf.  Jeremiah  20.  9,  and  the  case  of 
Jonah)  does  away  with  ground  for  "glorying."  The  sole 
ground  for  the  latter  that  I  have,  is  my  preaching  luithout 
charge  (v.  18):  since  there  is  no  necessity  laid  on  me  as  to 
the  latter,  it  is  my  voluntary  act  for  tlie  Gospel's  sake. 
X7.  Translate,  "If  I  be  doing  this  (i.  e.,  preaching)  of  my 
own  accord  (which  I  am  not,  for  the  "necessity','  is  laid 
on  rae  which  binds  a  servant  to  obey  liis  master),  I  have 
a  reward ;  but  if  (as  is  tiie  case)  involuntarily  (Acts  9. 15 ; 
22.  15;  26.  16 ;  not  of  my  own  natural  will,  but  by  the  con- 
straining grace  of  God;  Romans  9.  16;  1  Timothy  1.  13-16), 
I  liave  had  a  dispensation  (of  the  Gospel)  entrusted  to 
me"  (and  so  can  claim  no  "reward,"  seeing  that  I  only 
"liave  done  that  which  was  my  duty  to  do,"  Luke  17.  10, 
but  incur  the  "  woe,"  v.  16,  if  I  fail  in  it).  18.  "What  is  my 
re-*vardT— The  answer  is  in  t).  19,  viz.,  tliat  by  making  the 
Gospel  without  charge,  where  I  might  have  rightfully 
claimed  maintenance,  I  might "  win  the  more."  of  Christ 
— Tlie  oldest  MSS.  and  versions  omit  these  words,  abuse 
— rather,  "that  I  use  not  to  the  full  my  power."  Tliis  is 
his  matter  for  "glorying;"  the  "reivard"  ultimately 
aimed  at  is  the  gaining  of  the  more  {v.  19).  The  former, 
as  involving  the  latter,  is  verljally  made  the  answer  to 
the  question,  "What  is  my  reward?"  But  really  tlie 
"  reward"  is  that  which  Is  the  ultimate  aim  of  his  preach- 
ing without  cliarge,  viz.,  that  he  may  gain  the  more;  it 
was  for  tills  end,  not  to  have  matter  of  glorying,  that  he 
did  so.  19.  free  from  all  men— i.  e.,  from  tlie  power  of 
all  men.  gain  the  more— i.  e.,  as  many  o/thcm{"  all  men") 
as  possible.  "Gain"  Is  an  appropriate  expression  in  re- 
lation to  a  "reward"  (1  Thessalonlans  2.  19,  20);  he  there- 
fore repeats  it  frequently  (v.  20-22).  HO.  I  became  as  a 
•leM'— In  things  not  defined  by  the  law,  but  by  Jewish 
usage  Not  Judalzlng  In  essentials,  but  in  matters  where 
there  was  no  compromise  of  principle  (cf.  Acts  10.3;  21. 
20-26);  an  undesigned  coincidence  between  the  history 
and  the  Epistle,  and  so  &  sure  proof  of  genuineness,  to 
tk  im  that  are  under  the  iaiv.  <8  under  the  latr— iu 


things  defined  by  the  laxu  ;  such  as  ceremonies  not  then 
repugnant  to  Christianity.  Perhaps  the  reason  for  dis- 
tlnguishing  this  class  from  the  former  is  that  St.  Paul 
himself  belonged  nationally  to  "the  Jews,"  but  did  not 
in  creed  belong  to  the  class  of  "them  that  are  under 
the  law."  This  view  is  confirmed  by  the  reading  in- 
serted here  by  the  oldest  MSS.,  versions,  and  fathers, 
"not  being  (i.e.,  parenthetically,  "not  that  I  am")  my- 
self under  the  law."  21.  To  them  .  .  .  without  la-w— 
i.  e.,  without  revealed  law:  the  heathen  (cf.  Romans  2. 12 
with  V.  15).  as  without  law— not  urging  on  them  the 
ceremonies  and  "works  of  the  law,"  but  "the  hearing  of 
faith"  (Galatians  3.  2).  Also  discoursing  in  their  own 
manner,  as  at  Athens,  with  arguments  from  their  own 
poets  (Acts  17.  28).  being  not  without  law^  to  God— 
"  Whilst  thus  conforming  to  others  in  matters  indifferent, 
taking  care  not  to  be  without  law  in  relation  to  God,  but 
responsible  to  law  (lit.,  in  law)  in  relation  to  Christ."  This 
is  the  Christian's  true  position  in  relation  to  the  world,  to 
himself,  and  to  God.  Everything  develops  itself  accord- 
ing to  its  proper  law.  So  the  Christian,  though  no  longer 
subject  to  the  literal  law  as  constraining  him  from  with- 
out, is  subject  to  an  inward  principle  or  law,  the  spirit  of 
faith  in  Christ  acting  from  within  as  the  germ  of  a  new 
life.  He  does  not  in  the  Greek  (as  in  English  Version)  say 
"under  the  law  (as  he  does  in  v.  20)  to  Christ;"  but  uses  the 
milder  term,  "in  .  .  .  \a,\v ,"  responsible  to  law.  Christ  was 
responsible  to  the  law  for  us,  so  that  we  are  no  longer  re- 
sponsible to  it  (Galatians  3. 13, 24),  but  toHlm,  as  the  mem- 
bers to  the  Head  (ch.  7.  22;  Romans  8.  1-4;  1  Peter  2.  16). 
Christians  serve  Clirist  in  newness  of  spirit,  no  longer  in 
oldness  of  the  letter  (i.  e.,  the  old  external  law  as  such),  Ro- 
mans 7.  4-6.  To  Christ,  as  man's  Head,  the  Father  has 
properly  delegated  His  authority  (John  5.  22,  27);  whence 
here  he  substitutes  "Christ"  for  "God"  in  the  second 
clause,  "  not  without  law  to  God,  but  under  the  law  to 
Christ."  The  law  of  Christ  is  the  law  of  love  (Galatians  6. 
2;  cf.  5.  13).  33.  gain  tlie  w^ealc— t.  e.,  establish,  instead 
of  being  a  stumbling-block  to  Inexperienced  Cliristlaus 
(ch.  8.  7).  Romans  14.  1,  "Weak  in  the  faith."  Alford 
thinks  the  "  weak"  are  not  Christians  at  all,  for  these 
have  been  already  "won  ;"  but  those  outside  the  Church, 
who  are  yet  "  without  strength"  to  believe  (Romans  5.  6). 
But  when  "  weak"  Christians  are  by  the  condescending 
love  of  stronger  brethren  kept  from  falling  from  faith, 
they  are  well  said  to  be  "gained"  or  won.  by  all  means 
,  .  .  some— The  gain  of  even  "«ome"  is  worth  the  expendi- 
ture of  "all  means."  He  conformed  himself  to  the  feel- 
ings of  each  in  the  several  classes,  that  out  of  them  all  ho 
might  gain  some.  33.  partaker  tliereof— -Gj'eeA;,  "fellow- 
partaker :"  of  the  Gospel  blessings  promised  at  Christ's 
coming:  "  wMh"  (not  a.s  English  Version,  "yon:"  b\iX)them, 
viz.,  with  those  thus  "gained"  bj' me  to  the  Gospel.  34. 
Know  ye  not— The  Isthmian  eames,  in  Aviiich  the  foot- 
race was  a  leading  one,  were  of  course  well  known,  and  a 
subject  of  patriotic  pride  to  the  Corinthians,  wlio  lived  in 
the  immediate  neighbourhood.  These  periodical  games 
were,to  tlie  Greeks  rather  a  passion  than  a  mere  amuse- 
ment: hence  their  suitableness  as  an  image  of  Christian 
earnestness.  In  a  Ta.ce— Greek,  "in  a  race-course."  all 
.  .  .  one— Although  we  knew  that  one  alone  could  be 
saved,  still  it  would  be  well  worth  our  while  to  run. 
[Bengel.]  Even  in  the  Christian  race  not  "all"  who 
enter  on  the  race  win  (ch.  10. 1-5).  So  run,  that  ye  may 
obtain— said  parenthetically.  These  are  the  words  in 
which  the  Instructors  of  the  young  in  the  exercise  schools 
(gymnasia)  and  the  spectators  on  the  race-course  exhorted 
their  pupils  to  stimulate  them  to  put  forth  all  exertions. 
The  gymnasium  was  a  prominent  feature  in  every  Greek 
city.  Every  candidate  had  to  take  an  oath  that  he  had 
been  ten  months  in  training,  and  that  he  would  violate 
none  of  the  regulations  (2  Timothy  2.  5;  cf.  1  Timothy  4.  7, 
8).  He  lived  on  a  strict  self-denying  diet,  refraining  from 
wine  and  pleasant  foods,  and  enduring  cold  and  heat  and 
most  laborious  discipline.  The  "prize"  awarded  by  the 
judge  or  umpire  was  a  chaplet  of  green  leaves;  at  the 
Isthmus,  those  of  the  Indigenous  pine,  for  which  parsley 
leaves  were  temporarily  substituted  (v.  25).    The  Greek  for 

279 


Our  Lije  is  Like  unto  a  Eace. 


1  CORINTHIANS  X.         Jewish  Sacraments  Types  of  the  Chrhtiom. 


•obtain"  is  fully  obtain.  It  is  in  vain  to  begin,  unless  we 
persevere  to  the  end  (Matthew  10.  22;  24.  To;  Revelation  2. 
10).  The  "so"  expresses,  Run  with  such  perseverance  '.xx  the 
heavenly  course,  as  "all"  the  runners  exhibit  in  the 
earthly  "race"  just  spoken  of:  to  the  end  that  ye  may 
attain  the  prize.  !J5.  strivetli— in  wrestling  :  a  still  more 
severe  contest  than  the  foot-race,  is  temperate — So  Paul 
exercised  self-denial,  abstaining  from  claiiuing  sustenance 
for  the  sake  of  the  "reward,"  viz.,  to  "gain  the  more"  (v. 
28,  19).  corruptible— soon,  withering,  as  being  only  of  fir 
leaves  taken  from  the  fir  groves  which  surrounded  the 
Isthmian  race-course  or  stadi um.  Ijicorrwptible — (1  Peter 
1.  4;  5.  4;  Revelation  2. 10).  "  Crown"  here  is  not  that  of  a 
king  (which  is  expressed  by  a  different  Greek  word,  viz., 
"diadem"),  but  a  wreath  or  garland.  20.  I— Return  to  his 
main  subject,  his  own  self-denial,  and  his  motive  in  it. 
run,  not  as  uncertainly — not  as  a  runner  uncertain  of 
the  goal.  Ye  Corinthians  gain  no  end  in  your  entering 
idol  temples  or  eating  idol  meats;  But  I,  for  my  part,  in 
all  my  acts,  whether  in  my  becoming  "all  things  to  all 
men,"  or  in  receiving  no  sustenance  from  my  converts, 
have  a  definite  end  in  view,  viz.,  to  "gain  the  more."  I 
know  what  I  aim  at,  and  how  to  aim  at  it.  He  who  runs 
with  a  clear  aim,  looks  straight  forward  to  the  goal,  makes 
it  his  sole  aim,  casts  away  every  encumbrance  (Hebrews 
12. 1, 2),  is  indifferent  to  what  the  bystanders  say,  and  sonre- 
times  even  a  fall  only  serves  to  rouse  him  the  more.  [Ben- 
gel.]  not  as  one  tliat  beatetli  tlie  air — instead  of  beating 
the  adversary.  Alluding  to  the  Sciaraacliia  or  sparring  in 
the  school  in  sham-fight  (cf.  eh.  14. 9),  wherein  they  struck  out 
into  the  air  as  if  at  an  imaginary  adversary.  The  real 
adversary  is  Satan  acting  on  us  through  the  flesh.  iJT. 
keep  under — lit.,  bruise  the  face  under  the  eyes,  so  as  to 
render  it  black  and  blue ;  so,  to  chastise  in  the  most  sensi- 
tive part.  Cf.  "  mortify  the  deeds  of  the  body,"  Romans  8. 
13;  also  1  Peter  2.  H.  It  is  not  ascetic  fasts  or  macerations 
of  the  body  which  are  here  recommended,  but  the  keeping 
under  of  our  natural  self-seeking,  so  as,  like  Paul,  to  lay 
ourselves  out  entirely  for  the  great  work,  my  body — the 
old  man  and  the  remainders  of  lust  in  my  flesh.  "  My 
body,"  so  far  as  by  Uxe  flesh  it  opposes  the  spirit  [EstiusJ 
(GalatiansS.  17).  Men  may  be  severe  to  tlieir  bodies  and 
yet  indulge  their  lust.  Ascetic  "  neglect  of  the  body"  may 
be  all  the  while  ^  more  subtile  "satisfying  of  the  flesh" 
(Colossians  2.  23).  Unless  the  soul  keep  under  the  body, 
the  body  will  get  above  the  soul.  The  body  may  be  made 
a  good  servant,  but  is  a  bad  master,  bring  it  into  sub- 
jection—or  bondage,  as  a  slave  or  servant  led  away  captive  ; 
BO  the  Greek,  preached — lit.,  heralded.  He  keeps  up  the 
image  froin  the  races.  The  heralds  summoned  the  candi- 
dates for  the  foot-race  into  the  race-course  [Plato,  Legg. 
8.  833],  and  placed  the  crowns  on  the  brows  of  the  con- 
querors, announcing  their  names.  [Bengel.]  They  proba- 
bly proclaimed  also  the  laws  of  the  combat;  answering 
to  the  preaching  of  the  ap^tles.  [Alford.J  The  Christian 
herald  is  also  a  combatant;  in  which  respect  he  is  distin- 
guished from  the  herald  at  the  games,  a  cast-a-ivay — 
failing  shamefully  of  the  prize  myself,  after  I  have  called 
others  to  the  contest.  Rejected  by  God,  the  Judge  of  the 
Christian  race,  notwithstanding  my  having,  by  my 
preaching,  led  others  to  be  accepted.  Cf.  the  equivalent 
term,  "  reprobate,"  Jeremiah  6. 30 ;  2  Corinthians  13.  6.  St. 
Paul  implies,  if  such  earnest,  self-denying  watchfulness 
over  himself  be  needed  still,  with  all  his  laboui-s  for 
others,  to  make  his  own  calling  sure,  much  naore  is  the 
same  needed  by  the  Corinthians,  instead  of  their  going,  as 
they  do,  to  the  extreme  limit  of  Christian  liberty. 

CHAPTER    X. 

Ver.  1-33.  Danger  of  Fellowship  with  Idolatry  il- 
ltrstkated  in  the  history  of  israel:  sucii  fellow- 
ship incompatible  with  fellowship  in  the  lord's 
Supper.  Even  Lawful  things  are  to  be  forborne, 
so  AS  not  to  Hurt  Weak  Brethren.  1.  Moreover 
—The  oldest  MSS.  read  "For."  Thus  the  connection 
■With  the  foregoing  chapter  is  expressed.  Ye  need  to  ex- 
ercise self-denying  watchfulness  notwithstanding  all 
280 


your  pi  ivileges,  lest  ye  be  cast-aways.  For  the  Israelites 
with  all  their  privileges  were  most  of  them  cast-aways 
through  want  of  it.  ignorant— with  all  your  boasted 
"knowledge."  our  fatlicrs— The  Jewish  Church  stands 
in  the  relation  of  parent  to  the  Christian  Ciiurch.  all — 
Arrange  as  the  Greek,  "Our  fathers  were  all  under  the 
cloud;"  giving  the  "all"  its  proper  emphasis.  Not  so 
much  as  one  of  so  great  a  multitude  was  detained  by 
force  or  disease  (Psalm  105.  37).  [Bengel.J  Five  times 
the  "all"  is  repeated,  in  the  enumeration  of  the  five 
favours  which  God  bestowed  on  Israel  {v.  1-4).  Five 
times,  correspondingly,  they  sinned  {v.  6-10).  In  contrast 
to  the  "all"  stands  "  many  (rather,  'the  most')  of  them" 
(v.  5).  All  of  them  had  great  privileges,  yet  most  of  them 
were  cast-aways  through  lust.  Beware  you,  having 
greater  privileges,  of  sharing  the  same  doom  through  a 
similar  sin.  Continuing  the  reasoning,  ch.  0.  24,  "They 
which  run  in  a  race,  run  all,  but  one  receiveth  the  prize." 
under  tUe  cloud — were  continually  under  t?ie  defence  of 
the  pillar  of  cloud,  the  symbol  of  the  Divine  presence 
(Exodus  13.21,22;  Psalm  105.39;  cf.  Isaiah  4.5).  passed 
tlirougli  tine  sea— by  God's  miraculous  interposition  for 
them  (Exodus  14.  29).  2.  And— ^nd  so.  [Bengel.]  bap- 
tized unto  Moses — the  servant  of  God  and  representa- 
tive of  the  Old  Testament  covenant  of  the  law:  as  Jesus, 
the  Son  of  God,  is  of  the  Gospel  covenant  (John  1.17; 
Hebrews  3.  5,  C).  The  people  were  led  to  believe  in  Moses 
as  God's  servant  by  the  miracle  of  the  cloud  protecting 
them,  and  by  their  being  conducted  under  him  safely 
through  the  Red  Sea ;  therefore  they  are  said  to  be  "  bap- 
tized unto"  him  (Exodus  14. 31).  "Baptized"  is  here 
equivalent  to  ^' initicUed :"  it  is  used  in  accommodation 
to  St.  Paul's  argument  to  the  Corinthians;  they,  it  is 
true,  have  been  "baptized,"  but  so  also  virtually  were 
the  Israelites  of  old;  if  tlie  virtual  baptism  of  the  latter 
availed  not  to  save  them  from  the  doom  of  lust,  neither 
will  the  actual  baptism  of  the  former  save  them.  There 
is  a  resemblance  between  the  symbols  also:  for  the  cloud 
and  sea  consist  of  water,  and  as  these  took  the  Israelites 
out  of  sight,  and  then  restored  them  again  to  view,  so  the 
water  does  to  the  baptized.  [Bengel.]  Olshausen  un- 
derstands "the  cloud"  and  "  tlie  sea"  as  symbolizing  the 
iSpirit  and  water  respectively  (John  3.5;  Acts  10.44-47). 
Christ  is  the  pillar-cloud  that  screens  us  from  the  heat  of 
God's  wrath.  Christ  as  "the  light  of  the  world"  is  our 
"pillar  of  fire"  to  guide  us  in  the  darkness  of  the  world. 
As  the  rock  when  smitten  sent  forth  the  waters,  so 
Christ,  having  been  once  for  all  smitten,  sends  forth  the 
waters  of  the  Spirit.  As  the  manna  bruised  in  mills  fed 
Israel,  so  Christ,  when  "it  pleased  the  Lord  to  bruise 
Him,"  has  become  our  spiritual  food.  A  strong  proof  of 
inspiration  is  given  in  this  fact,  that  the  historical  parts 
of  Scripture,  without  the  consciousness  even  of  the 
authoi-s,  are  covert  prophecies  of  the  future.  3.  same 
spiritiial  meat — As  the  Israelites  had  the  water  from  the 
rock,  whicli  answered  to  baptism,  so  they  liad  the  manna 
which  corresponded  to  the  other  of  the  two  Christian 
sacraments,  the  Lord's  Supper.  St.  Paul  plainly  implies 
the  importance  which  was  attached  to  these  two  sacra- 
ments by  all  Christians  in  those  daj's:  "an  inspired  pro- 
test against  those  who  lower  their  dignity,  or  deny  their 
necessity."  [Alford.]  Still  he  guards  against  the  other 
extreme  of  thinking  the  mere  external  possession  of  such 
privileges  will  ensure  salvation.  Moreover,  had  there 
been  seven  sacraments,  as  Rome  teaches,  St.  Paul  would 
have  alluded  to  them,  whereas  he  refers  to  only  the  two. 
He  does  not  mean  by  "the  same"  that  ths  Israelites  and 
ive  Christians  have  the  "same"  sacrament;  but  that  be- 
lieving and  unbelieving  Israelites  alike  had  "  the  same" 
spiritual  privilege  of  the  manna  (cf.  v.  17).  It  was  "-spir- 
itual meat"  or  food ;  because  given  by  the  power  of  God's 
spirit,  not  by  human  labour.  [Grotius  and  Alford.] 
Galatiaus  4.  29,  "born  after  the  Spirit,"  i.  e.,  supernat- 
urally.  Psalm  78.  24,  "  corn  of  heaven"  (Psalm  105.  40). 
Rather,  "spiritual"  in  its  typical  signification,  Christ,  the 
true  Bread  of  heaven,  being  signified  (John  6.  32).  ISIot 
that  the  Israelites  clearlj^  understood  the  signification ; 
but  believers  among  them  would  feel  that  in  the  typ« 


The  Jews'  PunisJimenis  our  Examplei, 


1  CORINTHIANS  X, 


We  must  Avoid  Idolatry. 


something  more  was  meant;  and  their  implicit  and  rev- 
erent, though  indistinct,  faitli  was  counted  to  tliem  for 
justification,  of  which  the  manna  was  a  kind  of  sacra- 
mental seal.  "They  are  not  to  be  heard  which  feign  that 
the  old  fathers  did  look  only  for  transitory  promises" 
(Article  vii.  Church  of  England),  as  appears  from  this 
passage  (cf.  Hebrews  4.  2).  4r.  di-iiik— (Exodus  17.  6.)  In 
Numbers  20.  8,  "the  beasts"  also  are  mentioned  as  having 
drunk.  The  literal  water  typifled  "spiritual  drink,"  and 
is  therefore  so  called.  si>iritual  K.ock  tUat  folio-wed 
tliein— rather,  "  accompanied  them."  Not  the  literal  rock 
(or  its  water)  "followed"  tliem,  as  Alford  explains,  as 
if  St.  Paul  sanctioned  the  Jews'  tradition  (Rabbi  Solomon 
on  Numbers  20.2)  that  the  rock  itself,  or  at  least  the 
stream  from  it,  followed  the  Israelites  from  place  to 
place  (cf.  Deuteronomy  9.  21).  But  Christ,  the  "Spiritual 
Rock"  (Psalm  78.  20,  35;  Deuteronomy  32.  4, 15,  IS,  30,31,  37; 
Isaiala  2S.  IG;  1  Peter  2.  6),  accompanied  them  (Exodus  33. 
15).  "  Followed"  implies  His  attending  on  them  to  minister 
to  them;  tlms,  though  mostly  going  before  them,  He, 
when  occasion  required  it,  followed  "behind^'  (Exodus 
14.  19).  He  satisfied  all  alike  as  to  their  bodily  thirst 
whenever  they  needed  it;  as  on  three  occasions  is  ex- 
pressly recorded  (Exodus  15.  21,  25;  17.6;  Numbers  20.  S); 
and  this  drink  for  the  body  symbolized  the  spiritual 
drink  from  tlie  Spiritual  Rock  (cf.  John  4.  13,  14 ;  see  Note, 
V.  3).  5.  But— Though  they  had  so  many  tokens  of  God's 
presence,  iniaiiy  of  tUeni — rather,  "tlie  majority  of 
them;"  "  the  whole  part."  All  except  Joshua  and  C.'ileb 
of  the  first  generation,  not— in  tlie  Greek  emphatically 
standing  in  the  beginning  of  tlie  sentence  :  "Not,"  as  one 
might  have  naturally  expected,  "  witli  the  more  part  of 
them  was,"  &c.  God — whose  judgment  alone  is  valid, 
for— the  event  showed,  they  had  not  pleased  God.  over- 
tlirowii — lU.,  strewn  in  heaps,  in  tlie  wilderness — lar 
from  the  land  of  promise.  O.  wcve— Greek,  "came  to  pass 
as."  our  examples — samples  to  us  of  wliat  will  befall  us, 
if  we  also  with  all  our  privileges  walk  carelessly.  Inst— 
the  fountain  of  all  the  four  otlier  oll'onces  enumerated, 
and  thex'efore  put  first  (James  1.  14,  15;  cf.  Psalm  100.  14). 
A  particular  case  of  lust  was  that  after  fiesh,  when  they 
pined  for  tlie  fish,  leeks,  &c.^  of  Egyi^t,  whicli  they  had 
left  (Numbers  11.  4,  33,  34).  These  are  included  in  the 
"evil  things,"  not  that  they  are  so  in  llieniselves,  but 
they  became  so  to  the  Israelites  when  they  lusted  after 
what  God  withheld,  and  were  discontented  with  what 
God  provided.  7.  idolaters — A  case  in  point.  As  the 
Israelites  sat  down  (a  deliberate  act),  ate  and  drunk  at  the 
idol  feast  to  the  calves  in  Horeb,  so  the  Corintliians  wei^e 
In  danger  of  idolatry  by  a  like  act,  tliough  not  professedly 
worshipping  an  idol  as  the  Israelites  (ch.  8. 10, 11;  10. 14, 
20,  21;  Exodus  32.  G).  He  passes  here  from  the  first  to  the 
second  person,  as  they  alone  (not  he  also)  were  in  danger 
of  idolatry,  &c.  He  resumes  the  first  person  appropri- 
ately at  the  lUlh  verse,  some — The  multitude  follow  the 
lead  of  some  bad  men.  play— with  lascivious  dancing, 
singing,  and  drumming  round  tlie  calf  (cf.  "  rejoiced," 
Acts  7.  41).  8.  fornication— /j<..  Fornication  was  generally, 
as  in  this  case  (Numbers  25.),  associated  at  the  idol  feasts 
with  spiritual  fornicivtion,  i.  e.,  idolatry.  This  all  applied 
to  the  Corinthians  (ch.  5.  1,  9;  G.  9,  15,  18;  ch.  8. 10).  Balaam 
tempted  Israel  to  both  sins  witli  Midiau  (Revelation  2. 14). 
Cf.  ch.  8.  7,  9,  "stumbling-block,"  "eat  .  .  .  thing  offered 
unto  .  .  .  idol."  three  and  tiventy  thousand — in  Num- 
bers 25.9  "  twenty  and  four  thousand."  If  tliis  were  a  real 
discrepancy,  it  would  militate  rather  against  inspiration 
Of  thi: subject  matter  and  thouglU,  tliaii  against  verbal  inspi- 
ration. The  solution  is:  Moses  in  Numbers  includes  all 
who  died  "in  tlie  plague  ;"  St.  Paul,  all  who  died  "  in  one 
day;"  1000  more  may  have  fell  next  day.  [KiTno,  Biblical 
Cj/clopaidia.]  Or,  the  real  number  may  have  been  between 
23,000 and  24,000,  say  2;},500,  or  2!,U00 ;  wlien  writing  generally 
wliere  tlie  exact  figures  were  not  needed,  one  writer  niiglit 
quite  veraciouslygive  oneof  llic  twoi-ouiid  numbers  near 
tlie  exact  one,  and  the  other  writer  llie  otlier.  [Bengkl..] 
Whichever  be  tlie  true  way  of  reconciling  the  seeming 
discrepant  statements,  at  lea.st  the  ways  given  above 
prove  they  are  not  really  irreconcilable.  0.  tempt  Christ 


—So  the  oldest  versions,  Irenseus  (2&I),  and  good  M.SS,  read 
Some  of  the  oldest  MSS.  read  "Lord;"  and  one  MS.  only, 
"God."  If  "Lord"  be  read,  it  will  mean  Christ.  As 
"Christ"  was  referred  to  in  oneof  the  five  privileges  of 
Israel  (v.  4),  so  it  is  natural  that  He  should  be  mentioned 
here  in  one  of  tlie  five  corresponding  sins  of  that  people. 
In  Numbers  21.5  it  is  "spake  against  God"  (whence  prob- 
ably arose  the  alteration  in  the  one  MS.,  1  Corinthians  10. 

9,  "God,"  to  harmonize  it  with  Numbers  21.  5X  As  either 
"Christ"  or  "Lord"  is  the  genuine  reading  "Christ" 
must  be  "God."  Cf.  "Why  do  ye  tempt  the  Lord?"  Ex- 
odus 17.  2,  7.  Cf.  Romans  14.  11,  with  Isaiah  45.  22,  23. 
Israel's  discontented  complainings  were  temptings  of 
Christ  especially,  the  "Angel"  of  the  covenant  (Exodus 
2;^.  20,  21 ;  32.  34 ;  Isaiah  63.  9).  Though  they  drank  of  "  that 
Rock  .  .  .  Christ"  (v.  4),  they  yet  complained  for  want  of 
water  (Exodus  17.  2.  7).  Tliough  also  eating  the  same 
spiritual  meat  (Christ,  "the  true  manna,"  "the  bread  of 
life"),  they  yet  murmured,  "Our  soul  loatheth  this  light 
bread."  In  this  case,  being  punished  by  the  fiery  ser- 
pents, they  were  saved  by  the  brazen  serpent,  the 
emblem  of  Christ  (cf.  John  8.  56;  Hebrews  11.  26).  The 
Greek  for  "tempt"  means,  tempt  or  try,  so  as  to  wear  out 
the  long-suffering  of  Christ  (cf.  Psalm  95.  8.9;  Numbers 
14.  22).  The  Corinthians  were  in  danger  of  provoking 
God's  long-suffering  by  walking  on  the  verge  of  idolatry, 
through  overweening  confidence  in  their  know 'edge.  10. 
some  of  them  .  .  .  murmured — upon  thedeath  of  Korah 
and  his  company,  who  themselves  were  murmurers 
(Numbers  16.  41,  49).  Their  murmurs  against  Moses  and 
Aaron  were  virtually  murmurs  against  God  (cf.  Exodus 
16.  8, 10).  St.  Paul  herein  glances  at  the  Corinthian  mur- 
murs against  himself,  the  apostle  of  Christ,  destroyed— 
14,700  perished,  the  destroyer — the  same  destroying 
angel  sent  by  God  as  in  Exodus  12.  23,  and  2  Samuel  21. 16. 
11.  Now  .  .  .these  things  .  .  .  ensamples — resuming  the 
thread  of  v.  6.  The  oldest  MSS.  read,  "by  way  of  ex- 
ample." the  ends  of  the  ^vorld — lit.,  "of  the  ages;"  the 
New  Testament  dispensation  in  its  successive  phases 
{plural,  "ends")being  the  winding  upof  all  former  "ages." 
No  new  dispensation  shall  appear  till  Christ  comes  as 
Avenger  and  Judge ;  till  then  the  "  ends"  being  man j^  in- 
clude various  successive  periods  (cf.  Hebrews  9.  26).  As 
M^e  live  in  the  last  dispensation,  which  is  the  consumma- 
tion of  all  that  went  before,  our  responsibilities  are  the 
greater;  and  the  greater  is  the  guilt,  St.  Paul  implies,  to 
tlie  Corinthians,  which  they  incur  if  they  fall  short  of 
their  privileges.  153.  thinketh  he  standeth— stands  and 
thinks  that  he  stands  [Bengel];  i.  e.,  stands  "  by  faith" 
"well  pleasing"  to  God:  in  contrast  to  v.  5,  "  witli  many 
of  them  God  was  not  well  pleased"  (Romans  11.  20).  fall 
—from  his  place  in  the  Church  of  God  (cf.  v.  8,  "fell"). 
Both  temporally  and  spiritually  (Romans  14.  4).  Our 
security,  so  far  as  relates  to  God,  consists  in  faith ;  so  far 
as  relates  to  ourselves,  it  consists  in  fear.  13.  Consolation 
to  them,  under  tlieir  temptation;  it  is  none  but  such  as  is 
"common  to  man,"  or  "such  as  man  can  bear,"  "  adapted 
to  man's  powers  of  endurance."  [Wahl.]  faltliful — 
(Psalm  125.3;  Isaiah  27.3.8;  Revelation  3.10.)  "God  is 
faltliful"  to  the  covenant  which  He  made  with  you  in 
calling  you  (1  Tliessaloniaus  5.  24).  To  be  led  into  tempta- 
tion is  distinct  from  running  into  it,  which  would  be 
"tempting  God"  (u.  9;  Matthew  4.7).  ^vay  to  escape — 
(Jeremiah  29. 11 ;  2  Peter  2.  9.)  The  Greek  is,  "  the  way  of 
escape;"  the  appropriate  way  of  escape  in  eacli  particular 
temptation;  not  an  immediate  escape,  but  one  in  due 
time,  after  patience  has  had  her  perfect  work  (James  1. 
2-4, 1'2).  Ho  "makes"  the  way  of  escape  simultaneously 
with  the  temptation  which  His  providence  perraissively 
arranges  for  His  people,  to  hear  it— Greek,  to  bear  up 
under  it,  or  against  it.  Not,  He  will  take  it  away  (2  Corin- 
thians 12.  7-9).    14.  Resuming  the  argument,  v.  7;  ch  S.  9, 

10.  flee— do  not  tamper  with  it  by  doubtful  acts,  such  as 
eating  idol  meats  on  the  plea  of  Christian  liberty.  The 
only  safety  is  in  tvholly  shu7ining  whatever  borders  on 
Idolatry  (2  Corinthians  6. 16, 17).  The  Holy  Spirit  herein 
also  prescienily  warned  the  Cliurch  against  the  idolatry, 
subsequently  transferred  from  the  idol  feast  to  the  Lord'n 

281 


We  must  Avoid  Idolatry, 


1  CORINTHIANS  X. 


and  not  Pollute  the  LordJs  Table. 


Supper  Itself,  in  the  figment  of  transubstantiation.  15. 
Appeal  to  thelrown  powers  oi  judgment  to  weigh  the  force 
of  the  argument  that  follows:  viz.,  that  as  the  partaking 
of  the  Lord's  Supper  involves  a  partaking  of  the  Lord 
himself,  and  the  partaking  of  the  Jewish  sacrificial  meats 
involved  a  partaking  of  the  altar  of  God,  and,  as  the 
heathens  sacrifice  to  devils,  to  partake  of  an  idol  feast  is 
to  have  fellowship  with  devils.  We  cannot  divest  our- 
selves of  the  responsibility  of  "judging"  for  ourselves. 
The  weakness  of  private  judgment  is  not  an  argument 
against  its  use,  but  its  abuse.  We  sliould  the  more  take 
pains  in  searching  the  infallible  word,  with  every  aid 
within  our  reach,  and  above  all  with  humble  prayer  for 
the  Spirit's  teaching  (Acts  17. 11).  If  St.  Paul,  an  inspired 
apostle,  not  only  permits,  but  urges,  men  to  judge  his 
sayings  by  Scripture,  much  more  should  tlie  fallible  min- 
isters of  the  present  visible  Churcli  do  so.  "  To  wise  men," 
refers  with  a  mixture  of  irony  to  the  Corinthian  boast  of 
"wisdom"  (ch.  4.  40;  2  Corinthians  11.  19).  Here  you  have 
an  opportunity  of  exercising  your  "wisdom"  in  judging 
"what  I  say."  16.  TUe  cup  of  blessing— Answering  to 
the  Jewish  "cup  of  blessing,"  over  which  thanks  were 
ofi'ered  in  the  Passover.  It  was  in  doing  so  that  Christ 
instituted  this  part  of  the  Lord's  Supper  (Matthew  26.  27 ; 
Luke  22. 17,20).  we  bless— "we,"  not  merely  ministers, 
but  also  the  congregation.  The  minister  "blesses"  (i.  e., 
consecrates  ivith  blessing)  the  cup,  not  by  any  priestly  trans- 
mitted authority  of  his  own,  but  as  representative  of  the 
congregation,  wlio  virtually  through  him  bless  the  cup. 
The  consecration  is  the  corporate  act  of  the  whole  Church. 
Tlie  act  of  ^'oin^  blessing  hy  him  and  them  (not  "the  cup" 
itself,  whicli,  as  also  "  the  bread,"  in  the  Qreek  is  in  the 
accusative),  and  the  consequent  drinking  of  it  togetlier, 
constitute  tlie  communion,  i.  e.,  the  joint  participation 
"of  the  blood  of  Christ."  Cf.  v.  18,  "They  who  eat  .  .  . 
are  partakers"  (joint  communicants),  &c.  "Is"  in  both 
cases  in  this  verse  is  literal,  not  represents.  He  who  with 
faith  partakes  of  the  cup  and  the  bread,  partakes  really 
but  spiritually  of  the  blood  and  body  of  Christ  (Ephesians 
5.  30,  32),  and  of  the  benefits  of  His  sacrifice  on  the  cross 
(cf.  r.  18).  In  contrast  to  this  is  to  have  "fellowship  with 
dev lis"  (w.  20).  Alford  explains,  "The cup  ...  is  the  [joint] 
participation  (t.  e.,  that  whereby  tlie  act  of  participation 
takes  place)  of  the  blood,"  &c.  It  is  tlie  seal  of  our  living 
union  with,  and  a  means  of  our  partakingof,  Christ  as  our 
Saviour  (John  6. 53-67).  It  is  not  said,  "Tlie  cup  ...  is  the 
blood,"  or  "the  bread  ...  is  the  body,"  but  "is  the  com- 
munion (joint-participation)  of  the  blood  .  .  .  body." 
If  the  bread  be  changed  into  the  literal  body  of  Christ, 
whei-e  is  tlie  sign  of  the  sacrament  ?  Romanists  eat  Christ 
"  in  remembrance  of  Himself."  To  drink  literal  blood  would 
have  been  an  abomination  to  Jews,  which  the  first  Chris- 
tians were  (Leviticus  17. 11, 12).  Breaking  the  bread  was 
part  of  the  act  of  consecrating  it,  for  thus  was  represented 
the  crucifixion  of  Christ's  body  (1  Corinthians  11.  24).  The 
distinct  specification  of  the  bread  and  the  wine  disproves 
the  Romish  doctrine  of  concomitancy,  and  exclusion  of 
the  laity  from  the  cup.  17.  one  bread  — rather,  "loaf." 
One  loaf  alone  seems  to  have  been  used  in  each  celebra- 
tion, andonebody— Omit  "and;"  "one  loaf  (that  is),  one 
body."  "We,  the  many  (viz.,  heUevers  assembled;  so  the 
Greek),  are  one  bread  (by  our  partaking  of  the  same  loaf, 
which  becomes  assimilated  to  tlie  substance  of  all  our 
bodies ;  and  so  we  become),  one  body  "  (with  Christ,  and  so 
with  one  another),  -we  . . .  all— Greek,  "  the  whole  of  us." 
18.  Israel  after  tbe  flesb  —  the  literal,  as  distinguished 
from  the  spiritual,  Israel  (Romans  2. 29 ;  4. 1 ;  9. 3 ;  Galatians 
4.  29).  partakers  of  tlie  altar — and  so  of  God,  whose  is  the 
altar;  they  have  fellowship  in  God  and  His  worship,  of 
■which  the  altar  is  the  symbol.  19,  20.  'What  say  I  tben  T 
—The  inference  might  be  drawn  from  the  analogies  of  the 
Lord's  Supper  and  Jewish  sacrifices,  that  an  idol  is  really 
what  the  heathen  thought  it  to  be,  a  god,  and  that  in  eating 
idol  meats  they  had  fellowship  with  the  god.  This  verse 
guards  against  such  an  inference:  "What  would  I  say 
then?  that  a  thing  sacrificed  to  an  idol  is  any  real  thing 
(in  the  sense  that  the  heathen  regard  it),  or  that  an  idol  is 
any  real  thing  7"  (The  oldest  MSS.  read  the  words  in  this 
282 


order.  Supply  "A'ay;")  "But  (I  say)  that  the  things  which 
tlie  Gentiles  sacrifice,  they  sacrifice  to  devils  "  (demons). 
St.  Paul  here  introduces  a  new  fact.  It  is  true  that,  as  I 
said,  an  idol  has  no  reality  in  the  sense  that  the  heathen 
regard  it,  but  it  has  a  reality  in  another  sense;  hea- 
thendom being  under  Satan's  dominion  as  "  prince  of  this 
world,"  he  and  his  demons  are  in  fact  the  powers  worship- 
ped by  the  heathen,  whether  they  are  or  are  not  conscious 
of  it  (Deuteronomy  32. 17 ;  Leviticus  17.  7 ;  2  Chronicles  11. 
15 ;  Psalm  106.  37 ;  Revelation  9. 20).  "  Devil "  is  in  the  Greek 
restricted  to  Satan,  "demons"  is  the  term  applied  to  his 
subordinate  evil  spirits.  Fear,  rather  than  love,  is  the 
motive  of  heathen  worship  (cf.  the  English  word  "  panic," 
from  Pan,  whose  human  form  with  horns  and  cloven  hoofs 
gave  rise  to  the  vulgar  representations  of  Satan  which 
prevail  now);  just  as  fear  is  tlie  spirit  of  Satan  and  his  de- 
mons (James  2.  19).  I  -would  not  tbat  ye  .  .  .  Uave  fel- 
lo-*vsliip -wltli  devils — by  partaking  of  idol  feasts  (ch.  8. 
10).  31.  Ye  cannot,  &c.— really  and  spiritually;  though 
ye  may  outwardly  (1  Kings  18.  21).  cup  of  devils— in  con- 
trast to  tJie  cup  of  the  Lord.  At  idol  feasts  libations  were 
usually  made  from  the  cup  to  the  idol  first,  and  then  the 
guests  drank;  so  that  in  drinking  they  had  fellowship 
with  the  idol,  tlie  Lord's  table— The  Lord's  Supper  is  a 
feast  on  a  table,  not  a  sacrifice  on  an  altar.  Our  only  altar 
is  the  cross,  our  only  sacrifice  that  of  Christ  once  for  all. 
The  Lord's  Supper  stands,  however,  in  the  same  relation, 
analogically,  to  Christ's  sacrifice,  as  the  Jews'  sacrificial 
feasts  did  to  their  sacrifices  (cf.  Malachi  1.7,  "altar  .  .  , 
table  of  the  Lord  "),  and  the  heathen  idol  feasts  to  their 
idolatrous  sacrifices  (Isaiah  65. 11).  The  heathen  sacrifices 
were  offered  to  idol  nonentities,  behind  which  Satan 
lurked.  The  Jew's  sacrifice  was  but  a  sliadow  of  the  sub- 
stance which  was  to  come.  Our  one  sacrifice  of  Christ  is 
the  only  substantial  reality;  therefore,  wliilst  the  par- 
taker of  the  Jew's  sacrificial  feast  partook  rather  "  of  the 
altar"  {v.  18)  than  of  God  manifested  fully,  and  the  heathen 
idol-feaster  had  fellowsliip  really  with  demons,  the  com- 
municant in  the  Lord's  Supper  has  in  it  a  real  communion 
of,  or  fellowship  in,  the  body  of  Christ  once  sacrificed,  and 
now  exalted  as  the  Head  of  redeemed  humanity.  3:3.  Do 
■we  provoke  tlie  Lord  to  jealousy  1 — by  dividing  our  fel- 
lowship between  Him  and  idols  (Ezekiel  20.  39).  Is  it  our 
wish  to  provoke  Him  to  assert  His  power  ?    Deuteronomy 

32.  21,  is  before  the  apostle's  mind  [ALFORD](Exodus20. 5). 
are  -we  stranger's — that  we  can  risk  a  contest  with  Him, 

33.  All  tilings  are  lawful  for  me,  &c.— Recurring  to  the 
Corinthian  plea  (ch.  0. 12),  he  repeats  his  qualification  of 
it.  The  oldest  MSS.  omit  both  times  "  for  me."  edify  not 
—tend  not  to  build  up  the  spiritual  temple,  the  Church,  in 
faith  and  love.  St.  Paul  does  not  appeal  to  the  apostolic 
decision  (Acts  15.),  which  seems  to  have  been  not  so  much 
regarded  outside  of  Palestine,  but  rather  to  the  broad 
principle  of  true  Christian  freedom,  which  does  not  allow 
us  to  be  governed  by  external  things,  as  though,  because 
we  can  use  them,  we  must  use  them  (ch.  6. 12).  Their  use  or 
non-use  is  to  be  regulated  by  regard  to  edification.  341.  ("Ver. 
aS;  ch.  13.  5;  Romans  15.  1,2.)  35.  sliambles— butchers' 
stalls;  the  flesh-market,  asking  no  question — whether 
it  has  been  offered  to  an  idol  or  not.  for  conscience'  sake 
—If  on  asking  you  should  hear  it  had  been  oll'ered  to  idols, 
a  scruple  would  arise  in  your  conscience  wliich  was  need- 
less, and  never  would  have  arisen  had  you  asked  no  ques- 
tions. 36.  The  ground  on  which  such  eating  without 
questioning  is  justified  is,  the  earth  and  all  its  contents 
("the  fulness  thereof,"  Psalm  20.  1;  50. 12),  including  ah 
meats,  belong  to  the  Lord,  and  are  appointed  for  our  use; 
and  where  conscience  suggests  no  scruple,  all  are  to  be 
eaten  (Romans  14.  14,  20;  1  Timothy  4.  4,  5;  cf.  Acts  10.  15). 
37,  ye  be  disposed  to  go — tacitly  implying,  they  would 
be  as  well  not  to  go,  but  yet  not  forbidding  them  to  go 
(r.  9).  [Grotius.]  The  feast  is  not  an  idol  feast,  but  a 
general  entertainment,  at  which,  however,  there  might 
be  meat  that  had  been  offered  to  an  idol,  for  eon- 
science'  sake — See  Note,  v.  25.  38.  if  any  man— a  weak 
Christian  at  table,  wishing  to  warn  his  brother,  offered  in 
sacrifice  unto  idols — The  oldest  MSS.  omit  "unto  idols." 
At  a  heathen's  table  the  expression,  offensive  to  him, 


Censure  of  Disorders  in  the 


1  CORINTHIANS  XI. 


Public  Assemblies  and  Luve-Fec.sls. 


woiilil  r.aturally  be   avoided,     for  conscience' sake— not 

to  cause  a  stumbling-block  to  the  conscience  of  thy 
wi'tili  brother  (ch.  8.  10-12).  for  tUe  cnrtli  Is  tlie  Lord's, 
jic. — Not  in  the  oldest  MSS.  SJ9.  Conscience  ...  of  tlie 
other— the  weak  brother  introduced  in  v.  28.  for  -ivliy  Is 
n>y  liberty  judged  of  another  man's  conscience  1 — St. 
I'aul  passes  to  the  first  person,  to  teach  his  converts  by 
putting  himself  as  it  were  in  their  position.  The  Greek 
terms  for  "  the  other  "  and  "  another  "  are  distinct.  "  The 
other'^  Is  the  oixe  with  tvhom  St.  Paul's  and  his  Corinthian 
converts'  concern  is;  "another^'  is  any  other  with  ivhom  he 
and  they  have  no  concern.  If  a  guest  know  the  meat  to  be 
idol  meat  whilst  I  know  it  not,  I  have  "liberty"  to  eat 
without  being  condemned  by  his  "conscience."  [Gkotius.] 
Thus  the  "  for,"  &c.,  is  an  argument  for  v.  27,  "Eat,  asking 
no  questions."  Or,  "Why  should  I  give  occasion  by  the 
rash  use  of  my  liberty  that  another  should  condemn  it 
[EsTius],  or  that  ray  liberty  should  cause  the  destruction 
of  my  weak  brother?"  [Menochius.]  Or,  the  words  are 
those  of  the  Corinthian  objector  (perhaps  used  in  their 
letter,  and  so  quoted  by  St.  Paul),  "Why  is  my  liberty 
judged  by  another's  conscience?"  why  sliould  not  I  be 
Judged  only  by  my  own,  and  have  liberty  to  do  Avhatever 
it  sanctions?  St.  Paul  replies  in  d.31,  Your  doing  so  ought 
always  to  be  limited  by  regard  to  what  most  tends  "  to 
the  glory  of  God."  [Vatablus,  Conybeare  and  How- 
son.]  The  first  explanation  is  simplest ;  the  "  for,"  &c.,  in' 
It  refers  to  "not  thine  own  "  {i.  e.,  " not  ?(i2/ own,"  in  St. 
Paul's  change  to  the  first  person) ;  I  am  to  abstain  only  in 
the  case  of  liability  to  offend  another's  conscience  ;  in  cases 
where  my  oivn  has  uo  scruple,  I  am  not  bound,  in  God's 
judgment,  by  any  other  conscience  than  my  own.  30.  For 
—The  oldest  MSS.  omit  "for."  by  grace— rather,  thank- 
fully." [AiiFORD.]  I  ...  be  partaker- 1  partake  of  the 
food  set  before  me.  evil  spoken  of— by  him  who  does  not 
use  his  liberty,  but  will  eat  nothing  without  scrupulosity 
and  questioning  whence  tlie  ftieat  comes,  give  thanks — 
■which  consecrates  all  the  Christian's  acts  (Romans  14.  6; 
1  Timothy  4.  3,  4).  31.  Contrast  Zechariah  7. 6 ;  the  picture 
of  worldly  men.  The  godly  may  "  eat  and  drink,"  and  it 
shall  be  well  with  him  (Jeremiah  22. 15, 16).  to  the  glory 
of  God— (Colossians  3. 17 ;  1  Peter  4. 11)— which  involves  our 
having  regard  to  the  edification  of  our  neighbour.  33. 
Give  none  olfeuce — in  things  indilTerent  (ch.  8.  13;  Ro- 
mans 14. 13;  2  Corinthians  6.  3) ;  for  in  all  essential  things 
affecting  Christian  doctrine  and  practice,  even  in  the 
smallest  detail,  vie  must  not  swerve  from  principle, 
■whatever  offence  may  be  the  result  (ch.  1.  23).  Giving  of- 
fence is  unnecessary,  if  our  own  spirit  cause  it ;  necessary, 
If  it  be  caused  by  the  truth.  33.  I  please— I  try  to  please 
(ch.  9.  19,  22;  Romans  15.  2).  not  seeking  mine  o^vn— («;. 
21).    many— rather  as  Greek,  "the  many." 

CHAPTER     XI. 

Ver.  1-34.  Censure  on  Disorders  in  theib  Assem- 
blies: Their  Women  not  being  Veiled,  and  Abuses 
AT  the  Love-Feasts.  1.  Rather  belonging  to  the  end  of 
ch.  10,  than  to  this  chapter,  followers— Greefc,  "imita- 
tors." of  Christ— who  did  not  please  Himself  (Romans 
15.3);  but  gave  Himself,  at  the  cost  of  laying  aside  His 
Divine  glory,  and  dying  as  man,  for  us  (Ephesians  5.  2; 
Philippians  2.  4,  5).  We  are  to  follow  Christ  first,  and 
earthly  teachers  only  so  far  as  they  follow  Christ,  a. 
Here  the  chapter  ought  to  begin,  ye  remember  me  In 
all  things— in  your  general  practice,  thougli  in  the  par- 
ticular Xn^idLnces  which  follow  ye  fail,  ordinances— Greefc, 
"traditions,"  i.  e.,  apostolic  directions  given  by  word  of 
mouth  or  in  writing  {v.  23;  ch.  15.  3;  2  Thessalonians  2. 15). 
The  reference  here  is  mainly  to  ceremonies :  for  in  v.  23,  as 
to  the  Lords  Supper,  which  is  not  a  mere  ceremony,  he 
says,  not  merely  "I  delivered  unto  you,"  but  also,  "I  re- 
ceived of  the  Lord:"  here  he  says  only  "I  delivered  to 
you."  Romanists  argue  hence  for  oral  traditions.  But 
the  difficulty  is  to  U.nowwhat  is  a  genuine  apostolic  tradi- 
tion intended  for  all  ages.  Any  tliat  can  be  pi-oved  to  be 
such  ought  to  be  observed;  any  that  cannot,  ought  to  be 
rejected  (Revelation  22.  18).    Those  preserved  In  the  writ- 


ten word  alone  can  be  proved  to  be  such.  3.  The  Corin- 
thian women,  on  the  ground  of  the  abolition  of  distinc- 
tion of  sexes  in  Clirist,  claimed  equality  with  the  male 
sex,  and,  overstepping  the  bounds  of  propriety,  came  for- 
ward to  pray  and  prophesy  without  the  customary  head- 
covering  of  females.  The  Gospel,  doubtless,  did  raise 
Avomen  from  the  degradation  in  which  they  had  been 
sunk,  especially  in  the  East.  Yet,  wliilst  on  a  level  with 
males  as  to  the  offer  of,  and  standing  in  grace  (Galatians  3. 
28),  their  subjection  in  point  of  order,  modesty,  and  seemlU 
ness,  is  to  be  maintained.  St.  Paul  reproves  here  their 
unseemliness  as  to  di-ess:  in  ch.  14.  34,  as  to  the  retiring 
modesty  in  public  which  becomes  them.  He  grounds  his 
reproof  here  on  the  subjection  of  ■woman  to  man  in  the 
order  of  creation,  the  head— an  appropriate  expression, 
when  he  is  about  to  treat  of  .Avoman's  appropriate  head- 
dress in  public,  of  every  man  .  .  .  Christ — (Ephesians  5. 
23.)  of  .  .  .  -woman  .  .  .  man— ( V.  8 ;  Genesis  3.  16 ;  1  Tim- 
othy 2.  11,  12;  1  Peter  3.  1,  5,  6.)  head  of  Christ  is  God— 
(Ch.  3.  23;  15.27,28;  Luke  3. 22, 38;  John  14.  28 ;  20. 17 ;  Ephe- 
sians 3.  9.)  "Jesus,  therefore,  must  be  of  the  same  essence 
as  God :  for,  since  the  man  is  the  head  of  the  woman,  and 
since  the  head  is  of  the  same  essence  as  the  body,and  God 
is  the  head  of  the  Son,  it  follows  the  Son  is  of  the  same 
essence  as  the  Father."  [S.  Chbysostom.]  "  The  woman 
is  of  the  essence  of  the  man,  and  not  made  by  the  man ; 
so,  too,  the  Son  is  not  made  by  the  Father,  but  of  the  es- 
sence of  the  Father."  [Theodoret,  t.  3,  p.  171.]  4.  pray- 
ing—in public  (v.  17).  p»-ophesylng— preaching  in  the 
Spirit  (ch.  12. 10).  having— i.  e..  If  he  were  to  have :  a 
supposed  case  to  illustrate  the  impropriety  in  Xhewomun's 
case.  It  was  the  Greek  custom  (and  so  that  at  Corinth)  for 
men  in  worship  to  be  uncovered ;  whereas  the  Jews  wore 
the  Talith,  or  veil,  to  show  reverence  before  God,  and 
their  unworthiness  to  look  on  him  (Isaiah  6.2);  how- 
ever, Maimonides  (Mishna)  excepts  cases  where  [as  in 
Greece]  the  custom  of  the  place  was  dilferent.  dishon- 
owreth  his  head— not  as  Alford,  "Christ"  (y.  3):  but 
literally,  as  "his  head"  is  used  in  the  beginning  of  the 
verse.  He  dishonoureth  his  head  (the  principal  part  of  the 
body)  by  wearing  a  covering  or  veil,  which  is  a  mark  of 
subjection,  and  whicli  makes  him  look  downwards  in- 
stead of  upwards  to  his  Spiritual  Head,  Christ,  to  whom 
alone  he  owes  subjection.  Why,  then,  ought  not  man  to 
Avear  the  covering  in  token  of  his  subjection  to  Christ,  as 
the  woman  wears  it  in  token  of  her  subjection  to  man? 
"  Because  Christ  is  not  seen :  the  man  is  seen  ;  so  the  cov- 
ering of  him  who  is  under  Christ  is  not  seen ;  of  her  who 
is  under  the  man,  is  seen."  [Bengel.J  (Cf.  v.  7  )  5. 
woman  .  .  .  prayeth  .  .  .  propliesleth  — This  instance 
of  women  speaking  in  public  worship  is  an  extraordin- 
ary case,  and  justified  only  by  the  miraculous  gifts 
which  such  women  possessed  as  their  credentials;  for 
instance,  Anna  the  prophetess  and  Priscilla  (so  Acts  2. 
18).  The  ordinary  rule  to  them  is,  silence  in  public  (ch. 
14.34,  35;  1  Timothy  2.11,12).  Mental  receptivity  and 
activity  in  family  life  are  recognized  In  Christianity,  as 
most  accordant  with  the  destiny  of  woman.  This  pas 
sage  does  not  necessarily  sanction  Avomen  speaking  in 
public,  even  though  possessing  miraculous  gifts;  but 
simply  records  what  took  place  at  Corinth,  Avithout  ex- 
pressing an  opinion  on  it,  reserving  the  censure  of  it  till 
ch.  14.  34,  ;^.  Even  those  Avomen  endowed  AVith  prophecy 
Avere  designed  to  exercise  tlieir  gift,  rather  in  other  times 
and  places,  than  the  public  congregation,  dlshonouretb 
.  .  .  head— in  t^at  she  acts  against  the  Divine  ordinance 
and  the  modest  propriety  that  becomes  her:  in  putting 
aAvay  the  veil,  she  puts  away  the  badge  of  her  subjection 
to  man,  which  is  her  true  "honour;"  for  through  him  it 
connects  her  with  Christ,  the  head  of  the  man.  More- 
over, as  the  head-covering  was  the  emblem  of  maiden 
modesty  before  man  (Genesis  24.  65),  and  conjugal  chas- 
tity (Genesis  20.  16);  so,  to  uncover  the  head  indicated 
withdrawal  from  the  power  of  the  husband,  Avhence  a 
suspected  wife  had  her  head  uncovered  by  the  priest 
(Numbers  5.  18).  Alfokd  takes  "her  head"  to  be  man, 
her  symbolical,  not  her  literal  head;  but  as  it  is  literal 
in  the  former  clause,  It  must  be  so  iu  the  latter  one.    all 

283 


Buleafor  Divitie  Worship. 


1  COEINTHIANS  XI. 


Women's  Veiling  in  the  Congregation, 


one  as  if .  .  .  sHaven— As  woman's  hair  is  given  hor  by- 
nature,  as  her  covering  (v.  15),  to  cut  it  off  lilce  a  man,  all 
admit,  would  be  indecorous:  therefore,  to  put  awa^  the 
head-covering,  too,  lilie  a  man,  would  be  similarly  inde- 
corous. It  is  natural  to  her  to  have  long  hair  for  her 
covering:  she  ought,  therefore,  to  add  the  other  (the 
wearing  of  a  head-covering)  to  sliow,  that  slie  does  of  her 
own  will  that  which  nature  itself  teaclies  she  ought  to  do, 
in  tolien  of  her  subjection  to  man.  0.  A  woman  would 
not  like  to  be  "shorn"  or  (what  is  worse)  "sliaven :"  but 
if  she  chooses  to  be  uncovered  (unveiled)  in  front,  let  lier 
be  so  also  behind,  i.  e.,  "  shorn."  a  shame— an  unbe- 
coming thing  (cf.  V.  13-15).  Thus  the  shaving  of  nuns 
Is  "a  shame."  7-9.  Argument,  also,  from  man's  more 
immediate  relation  to  God,  and  the  woman's  to  man. 
man  .  .  .  Image  .  .  .  glory,  of  God— being  created  in 
God's  "image,"  first  and  directly:  the  woman,  subse- 
quentli/,  and  indirectly,  through  the  mediation  of  man. 
Man  is  the  representative  of  God's  "glory"  (this  ideal  of 
man  being  realized  most  fully  in  the  Son  of  man  (Psalm 
8.4,5;  cf.  2  Corinthians  8.  23).  Man  is  declared  in  Scrip- 
ture to  be  both  tlie  "  image,"  and  in  the  "likeness,"  of 
God  (cf.  James  3.  9).  But  "  image"  alone  is  applied  to 
the  Son  of  God  (Colossians  1.  15;  cf.  Hebrews  1.  3). 
"Express  image,"  Greek,  the  impress.  The  Divine  Son  is 
not  merely  " i^^-e"  God,  He  is  God  of  God,  "being  of  one 
substance  (essence)  with  the  Fatlier."  [Nicene  Creed.] 
woman  .  .  ,  glory  of  .  .  .  man — He  does  not  say,  also, 
"the  image  of  the  man."  For  the  sexes  differ:  moreover, 
the  woman  is  created  in  tlie  image  of  God,  as  well  as  the 
man  (Genesis  1. 26,  27).  But  as  the  moon  in  relation  to  the 
sun  (Genesis  37.  9),  so  woman  shines  not  so  much  with 
light  direct  from  God,  as  with  liglit  derived  from  man, 
t.  e.,  in  her  order  in  creation ;  not  that  she  does  not  in  grace 
come  individually  into  dw-eci  communion  with  God;  but 
even  here  much  of  her  knowledge  is  mediately  given  her 
through  man,  on  whom  she  is  naturally  dependent.  8.  is 
of  .  .  .  of— takes  his  being  from,  ("  ont  of").  .  .from:  refer- 
ring to  woman's  original  creation,  "taken  out  of  man" 
(cf.  Genesis  2.  23).  The  woman  was  made  by  God  medi- 
ately through  thft  man,  who  was,  as  it  were,  a  veil  or  me- 
dium placed  between  her  and  God,  and  therefore,  should 
wear  the  veil  or  head-covering  in  public  worship,  in  ac- 
knowledgment of  this  subordination  to  man  in  the  order 
of  creation.  The  man  being  made  immediately  by  God 
as  his  glory,  has  no  veil  between  himself  and  God.  [Fa- 
BER  Stapulensis  in  Bengel.]  9.  Neither— rather  "For 
ti\&o;"  Another  argument:  The  immediate  object  of  ivoman's 
creation.  "  The  man  was  not  created  for  the  sake  of  the 
woman;  but  the  woman  for  the  sake  of  the  man"  (Gene- 
sis 2. 18,  21,  22).  Just  as  the  Cliurch,  the  bride,  is  made  for 
Christ;  and  yet  in  both  the  natural  and  the  spiritual  cre- 
ations, the  bride,  whilst  made  for  the  bridegroom,  in  ful- 
filling that  end,  attains  her  own  true  "  glory,"  and  brings 
"shame"  and  "dishonour"  on  herself  bj'  any  departure 
fiom'  it  (r.  4,  6).  10.  power  on  her  head  —  the  kerchief: 
French  "couvre-chef,"  head-covering,  the  emblem  o/ "power 
"  on  lier  head :"  the  sign  of  her  being  under  man's  power, 
and  exei-cising  delegated  authority  under  liira.  St.  Paul 
had  before  his  mind  the  root-connection  between  tlie  He- 
brew terras  for  "veil"  {Radid),  and  subjection  (Radad). 
because  of  the  angels— who  are  present  at  our  Christian 
assemblies  (cf.  Psalm  138. 1,  "gods,"  i.  e.,  angels),  and  de- 
light in  the  orderly  subordination  of  the  several  ranks  of 
God's  worshippers  in  their  respective  places,  the  outward 
demeanour  and  dress  of  the  latter  being  indicative  of 
that  inward  humility  which  angels  know  to  be  most 
pleasing  to  their  common  Lord  (ch.  4.  9;  Ephesians  3. 10; 
Eccleslastes  5.  6).  Hammond  quotes  Chrysostom,  "Thou 
standest  with  angels;  thou  singest  with  them;  thou 
hymnest  with  them ;  and  yet  dost  thou  stand  laughing  ?" 
Bengei,  explains,  "As  tlie  angels  are  in  relation  to  God, 
«o  the  woman  is  in  relation  to  man.  God's  face  is  uncov- 
ered ;  angels  in  his  presence  are  veiled  (Isaiah  6. 2),  Man's 
face  is  uncovered ;  woman  in  his  presence  is  to  be  veiled. 
For  her  not  to  be  so,  would,  by  its  indecorousuess,  offend 
the  angels  (Matthew  18. 10,  31).  She,  by  her  weakness,  es- 
pecially needs  their  ministry ;  she  ought,  therefore,  to  be 
284 


the  more  careful  not  to  offend  them."  11.  Yet  neither 
sex  is  insulated  and  independent  of  the  other  in  the  Chris- 
tian life.  [Alford.]  The  one  needs  the  other  in  the  sex- 
ual relation;  and  in  respect  to  Christ  ("  in  the  Lord"),  the 
man  and  the  woman  together  (for  neither  can  be  dis- 
pensed with)  realize  the  ideal  of  redeemed  humanity 
represented  by  the  bride,  the  Church.  1-^.  As  the  woman 
was  formed  out  o/(from)  the  man,  even  so  is  man  born  6y 
means  of  woman;  but  all  things  (including  both  man  and 
woman)  are /roTw  God  as  their  source  (Romans  11.36;  2  Cor- 
inthians 5. 18).  They  depend  mutually  each  on  the  other, 
and  both  on  him.  13.  Appeal  to  their  own  sense  of  de- 
corum, a  woman  .  .  .  unto  God — By  rejecting  the  em- 
blem of  subjection  (the  head-covering),  she  passes  at  one 
leap  in  praying  publicly  beyond  both  the  m.an  and  angels 
[Bengel.]  14.  Tlie  fact  that  nature  has  provided  woman, 
and  not  man,  with  long  hair,  proves  tliat  man  was  de- 
signed to  be  uncovered,  and  woman  covered.  The  Naza- 
rite,  however,  wore  long  hair  lawfully,  as  being  part  of  a 
vow  sanctioned  by  God  (Numbers  6. 5).  Cf.  as  to  Absalom, 
2  Samuel  14.  26,  and  Acts  18. 18.  15.  her  hair  .  .  .  for  a  cov- 
ering—Not that  she  does  not  need  additional  covering. 
Nay,  her  long  hair  shows  she  ought  to  cover  her  head  as  , 
much  as  possible.  The  will  ought  to  accord  with  nature. 
[Bengel.]  16.  A  summary  close  to  the  argument  by  ap- 
peal to  the  universal  custom  of  the  churches,  if  any  . . . 
seem— the  Greek  also  means  "thinks"  (fit)  (cf.  Matthew  3. 
9).  If  any  man  chooses  (still  after  all  my  arguments)  to  be 
contentious.  If  any  be  contentious  and  thinks  himself 
right  in  being  so.  A  reproof  of  the  Corinthians'  self-suf- 
ficiency and  disputatiousness  (ch,  1.  20).  we— apostles:  or 
we  of  the  Jewisli  nation,  from  whom  ye  have  received  the 
Gospel,  and  whose  usages  in  all  that  is  good  ye  ought  to 
follow:  Jewish  women  veiled  themselves  when  in  public, 
according  to  TertuUian.  [Estius.]  The  former  explana- 
tion is  best,  as  the  Jews  are  not  referred  to  in  the  context : 
but  he  often  refers  to  himself  and  his  fellow-apostles,  by 
the  expression,  "  we— us"  (ch.  4.  9,  10;  5,  6).  no  such  cus- 
tom— as  that  of  women  praying  uncovered.  Notas  Chrys- 
ostom, &c.,  "that  of  being  contentious."  The  Greek  terra 
implies  a  usage,  rather  than  a  mental  habit  (John  18.  39). 
Tlie  usage  of  true  "churches  (plural:  not,  as  Rome  uses 
it,  'the  Church,'  as  an  abstract  entity;  but  ' the  churches, 
as  a  number  of  independent  ivitnesses)  of  God"  (the 
churches  which  God  Himself  recognizes),  is  a  valid  argu- 
ment in  the  case  of  external  rites,  especially,  negatively,  e.g.. 
Such  rites  were  not  received  among  them,  therefore,  ought 
not  to  be  admitted  among  us :  but  in  questions  of  doctrine, 
or  the  essentials  of  worship,  tlie  argument  is  not  valid 
[ScLATEitJ  (eh.  7. 17;  14.33).  neiiher— nor  yet.  Catholic 
usage  is  not  an  infallible  test  of  truth,  but  a  general  test 
of  decency.  17.  in  this — which  follows.  I  declare — rather, 
"I  enjoin:"  as  the  Greek  is  always  so  used.  The  oldest 
MSS.  read  lit.,  "This  I  enjoin  (you)  not  praising  (you)". 
t\\at— inasmuch  as:  in  that  you,  &c.  Here  he  qualifies  his 
praise  (t).  2).  "I  said  that  I  praised  you  for  keeping  the 
ordinances  delivered  to  j^ou;  but  I  must  now  give  injunc- 
tion in  tlie  name  of  the  Lord,  on  a  matter  in  which  I 
praise  j'ou  not,  viz.,  as  to  tlie  Lord's  Supper  (v.  23;  ch.  14. 
37).  not  for  the  better— not  so  as  to  progress  to  what  is 
better,  for  the  worse — so  as  to  retrograde  to  what  is 
worse.  The  result  of  such  "coming  togetlier"'  must  be 
"  condemnation"  (v.  34).  18.  first  of  all — In  tiie  first  place. 
The  "divisions"  (Greek,  schisms)  meant,  are  not  merely 
those  of  opinion  (ch.  1. 10),  but  in  outward  acts  at  the  love- 
feasts  (AgapjB)  (i'.  21).  He  does  not  follow  up  the  expres- 
sion, "  in  tlie  first  place,"  by  "  in  the  second  place."  But 
though  not  expressed,  a  second  abuse  was  in  his  mind 
wlien  he  said,  "In  the  first  place,"  i;tz.,  the  abuse  of 
SPIRITUAL  GIFTS,  which  also  created  disordei-  in  their  assem- 
blies [Alford]  (ch.  12. 1,  &c. ;  14.  23,  26,  33,  40).  in  the 
Cliurch— not  the  place  of  worship;  for  Isidore  of  Pelu- 
sium  denies  that  there  were  such  places  specially  set 
apart  for  worship  in  the  apostles'  times  (Epistle  246.2). 
But,  "in  the  assembly"  or  "congregation;"  in  convoca- 
tion for  worship,  where  especially  love,  order,  and  har- 
mony should  prevail.  The  very  ordinance  instituted  for 
uniting  together  believers  in  one  body,  was  made  an 


Fatd  Instructeth  the  Corinthiam  as  to  the  1  CORINTHIANS   XI. 


il/bJe  of  Celebrating  the  Lord's  Su-pper. 


occafjlon  of  "divisions"  (schisms),  partly  — lie  hereby 
excepts  the  innocent.  "I  am  unwilling  to  believe  alll 
hear,  but  some  I  cannot  help  believing"  [Alfoud]: 
whilst  ray  love  is  unaffected  by  it.  [Benqel.]  19.  her- 
esies—Not  nierely  "schisms"  or  "divisions"  (v.  18),  which 
are  "recent  dissensions  of  tlie  congi-egation  through 
differences  of  opinion"  [Augustine,  Con.  Crescon.  Don. 
2.  7,  quoted  by  French  Synonyms,  New  Testament], 
but  also  "heresies,"  i.  e.,  "schisms  which  Jiave  now  be- 
come inveterate:"  "Sects"  [Campbell,  vol.  2,  p.  126,  127]: 
so  Acts  5.  17;  15.  5,  translate  the  same  Greek.  At  present 
there  were  dissensions  at  the  love-feasts;  but  St.  Paul, 
remembering  Jesus'  words  (Matthew  18.  7;  24. 10, 12 ;  Luke 
17. 1),  foresees  "there  must  be  (come)  also"  matured  sepa- 
rations, and  established  parties  in  secession,  as  separat- 
ists. The  "  must  be"  arises  from  sin  in  professors  neces- 
sarily bearing  its  natural  fruits:  these  are  overruled  by 
God  to  the  probation  of  cliaracter  of  both  the  godly  and 
the  ungodly,  and  to  the  discipline  of  the  former  for  glory. 
"  Heresies"  had  not  yet  its  tecliuical  sense  ecclesiastically, 
referring  to  doctrinal  errors :  it  means  confirmed  schisms. 
St.  Augustine's  rule  is  a  golden  rule  as  regards  questions 
of  heresy  and  catliolicity :  "In  doubtful  questions,  lib- 
erty; in  essentials,  unity;  in  all  things,  charity."  tliat 
.  .  .  approved  may  be  made  manifest — tlarough  the  dis- 
approved (reprobates)  becoming  manifested  (Luke  2.  ;!5; 
1  John  2.  19).  30.  "Wiien  ,  .  .  tlierefore— Resuming  the 
thread  of  discourse  from  v.  18.  this  is  not  to  —  rather, 
"there  is  no  such  thing  as  eating  the  Lord's  Supper;"  it 
it  not  possible  where  each  is  greedily  intent  only  on  de- 
vouring "HIS  OWN  supper,"  and  some  are  excluded  alto- 
gether, not  having  been  waited  fox  {v.  33),  where  some  are 
"drunken,"  whilst  others  are  "  hungry"  {v.  21).  The  love- 
feast  usually  preceded  the  Lord's  Supper  (as  eating  the 
Passover  came  before  the  Lord's  Supper  at  the  flrst  institu- 
tion of  tlie  latter).  It  was  a  club-feast,  wliereeach  brought 
his  portion,  and  the  ricli,  extra  portions  for  the  poor; 
from  it  the  bread  and  wine  were  taken  for  the  Eucharist ; 
and  it  was  at  it  that  the  excesses  took  place,  which  made 
a  true  celebration  of  tiie  Lord's  Supper  during  or  after  it, 
with  true  discernment  of  its  solemnity,  out  of  tlie  ques- 
tion. 31.  one  takctli  l>efore  otlier — The  rich  "before"  the 
poor,  who  had  no  supper  of  their  own.  Instead  of  "  tarry- 
ing for  one  another"  (v.  33);  hence  the  precept  (ch.  12.  21, 
25).  Ills  o-»vn  supper— "His  own"  belly  is  his  God  (Phil- 
ippians  3.  19);  "the  Lord's  Supper,"  the  spiritual  feast 
never  enters  his  thoughts,  drunken — The  one  has  more 
than  is  good  for  him,  the  otlier  less.  [Bengel.]  33.  "IVhatl 
— Greek,  For.  houses— (cf.  v.  31)—"  at  home."  That  is  the 
place  to  satiate  tlie  appetite,  not  the  assembly  of  the 
brethren.  [Alfokd.]  despise  ye  tlie  Cliurch  of  GoA— the 
congregation  mostly  composed  of  the  poor,  whom  "  God 
hath  chosen,"  however  ye  show  contempt  for  them  (.Lames 
2.  5);  cf.  "of  God"  here,  marking  the  true  honour  of  the 
Church,  sliame  them  that  have  not — viz.,  houses  to  eat 
and  drink  In,  and  who,  therefore,  ought  to  have  received 
their  portion  at  the  love-feasts  from  their  wealthier 
brethren.  I  praise  you  not— resuming  the  words  {v.  17). 
S3.  His  object  is  to  show  the  uuworlhiness  of  such  con- 
duct from  the  dignity  of  tlie  holy  supper.  I— Emphatic 
In  tne  Greek.  It  Is  not  mij  own  Invention,  but  the  Lord's 
institution,  received  of  the  Lord— by  immediate  revela- 
tion (Galatlans  1.  12;  cf.  Acts  22.  17,  IS;  2  Corinthians  12. 
1-4).  The  renewal  of  f,lie  Institution  of  the  Cord's  Supper 
by  special  revelation  to  St.  Paul  enhances  Its  solemnity. 
The  similarity  between  St.  Luke's  and  .St.  Paul's  account 
of  the  institution,  favours  the  supposition  that  the  former 
drew  his  Information  from  the  apostle,  whose  companion 
in  travel  he  was.  Thus,  the  undesigned  coincidence  is  a 
proof  of  genuineness,  night— the  time  fixed  for  the  Pass- 
over (Kxodus  12. C):  though  the  time  for  the  Lord's  Supper 
Is  not  fixed,  betrayed— Witli  the  traitor  at  the  table,  and 
death  present  before  His  eyes,  He  left  this  ordinance  as 
His  last  gift  to  us,  to  commemorate  His  death.  Though 
about  to  receive  such  an  injury  from  man,  He  gave  this 
pledge  of  His  amazing  love  to  man.  34.  brake  — the 
breakingot  the  bread  Involves  Its  distribution,  and  reproves 
the  CorlntLlaa  mode  at  the  love-feast,  of  "  every  one  tak- 


ing before  other  his  own  supper."  my  body  .  .  .  broken 
for  you—"  Given"  (Luke  22.  19)  for  you  (Greek,  in  your  be- 
half), and  "broken,"  so  as  to  be  distributed  among  you 
Ilie  oldest MSS.  omit  "broken,"  leaving  it  to  be  supplied 
from  "brake."  The  two  old  versions,  Memphitic  and 
Tliebalc,  read  from  Luke,  "given."  The  literal  "body" 
could  not  have  been  meant ;  for  Christ  was  still  sensibly 
present  among  his  disciples  when  he  said,  "This  is  my 
body."  Tliey  could  only  have  understood  Him  symbol- 
ically and  analogically:  As  this  bread  is  to  your  bodily 
health,  so  my  body  is  to  the  spiritual  health  of  the  be- 
lieving communicant.  The  words,  "Take,  eat,"  are  not 
1  n  tlie  oldest  MSS.  35.  -when  he  had  supped— GrJ'ee^-,  "  af- 
ter the  eating  of  supper,"  viz.,  the  Passover  supper  which 
preceded  the  Lord's  Supper,  as  the  love-feast  did  subse- 
quently. Therefore,  you  Corinthians  ought  to  separate 
common  meals  from  the  Lord's  Supper.  [Bengel.]  the 
nc-w  testament— or  "covenant."  The  cup  is  the  parch- 
ment-deed, as  it  were,  on  which  my  new  covenant,  or 
last  will  is  written  and  sealed,  making  over  to  you  all 
blessings  here  and  hereafter.  In  my  blood— ratified  by 
MY  blood :  "  not  by  the  blood  of  goats  and  calves"  (He- 
brews 9.  12).— as  oft  as— Greek,  as  many  times  soever:  im- 
plying that  it  is  an  ordinance  often  to  be  partaken  of.  in 
remembrance  of  me— St.  Luke  expresses  this,  which  is 
understood  by  St.  Matthew  and  St.  Mark.  St.  Paul  twice 
recoi-ds  It  as  suiting  his  purpose.  The  old  sacrifices 
brought  sins  continually  to  remembrance  (Hebrews  10. 1, 
3).  The  Lord's  Supper  brings  to  remembrance  Christ  and 
His  sacrifice  once  for  all  for  the  full  and  final  remission  of 
sins.  36.  For— In  proof  that  the  Lord's  Supper  is  "  in  re- 
membrance" of  Him.  show  —  announce  publicly.  The 
Greek  does  not  mean  to  dramatically  represent,  but  "ye 
publicly  profess  each  of  you,  the  Lord  has  died  fok  me." 
[WAiiii.J  This  word,  as  "  is"  in  Christ's  institution  (v.  24, 
25),  implies  not  ii^erai  presence,  but  a,  vivid  realization,  by 
faith,  of  Christ  in  the  Lord's  Supper,  as  a  living  persor, 
not  a  mere  abstract  dogma,  "  bone  of  our  bone,  and  flesh 
of  our  flesli"  (Ephesians  5.  30;  cf.  Genesis  5.  23);  and  our- 
selves "menibers  of  His  body,  of  His  flesh,  and  of  His 
bones,"  "our  sinful  bodies  made  clean  by  His  body  (once 
for  all  offered),  and  our  souls  washed  through  His  most 
precious  blood."  [Church  of  England  Prayer  Book.] 
"Show,"  or  "announce,"  is  an  expression  applicable  to 
new  things;  cf.  "show"  as  to  the  Passover,  Exodus  13.  8. 
So  the  Lord's  death  ought  always  to  be  fresh  in  our  mem- 
ory; cf.  in  heaven.  Revelation  5.  6.  That  the  Lord'-s  Sup- 
per is  in  remembrance  of  Him,  Implies  that  he  Is  bodily 
absent,  though  spiritually  present,  for  we  cannot  be  said 
to  commemorate  one  absent.  The  fact  that  we  not  only 
show  the  Lord's  death  in  the  supper,  but  ecU  and  drink 
the  pledges  of  it,  could  only  be  understood  by  the  Jews, 
accustomed  to  such  feasts  after  propitiatory  sacrifices,  as 
implying  oxxr  personal  appropriation  t\\Qve\n  of  the  bene- 
fits of  that  death,  till  he  come— when  there  shall  be  no 
longer  need  of  symbols  of  His  body,  the  body  Itself  being 
manifested.  The  Greek  expresses  the  certainty  of  His 
coming.  Rome  teaches  that  we  eat  Christ  present  corpo- 
rally, "till  Pie  come"  corporally;  a  contradiction  In 
terms.  The  shewbread,  lit.,  bread  of  the  presence,  was  in  the 
sanctuary,  but  not  in  the  Holiest  place  (Hebrews  9.  1-8); 
so  the  Lord's  Supper  in  heaven,  the  antitype  to  the  Holiest 
place,  shall  be  su  perseded  by  Ch  rist's  own  bodily  presence ; 
then  the  wine  shall  be  drunk  "  anew"  in  the  Father's  king- 
dom, by  Christ  and  His  people  together,  of  which  heavenly 
banquet,  the  Lord's  Supper  is  a  spiritual  foretaste  and  spe- 
cimen (Matthew  26.  29).  Meantime,  as  the  shewbread  was 
placed  anew,  every  sabbath,  on  the  table  before  the  Lord 
(Leviticus  21.  5-8);  so  the  Lord's  death  was  shown,  or  an- 
nounced afresh  at  the  Lord's  table  the  flrst  day  of  every 
week  in  the  primitive  Church.  We  are  now  "priests 
unto  God"  In  the  dispensation  of  Christ's  spiritual  pres- 
ence, antltyplcal  to  the  Holy  Place:  the  perfect  and 
eternal  dispensation,  which  shall  not  begin  till  Christ's 
coming.  Is  antltypic.ll  to  the  Holiest  Place,  which 
Christ  our  High  Priest  alone  in  the  flesh  as  yet  has  en- 
tered (Hebrews  9.  6,  7);  but  which,  at  his  coming,  we,  too, 
who  are  believers,  shall  enter  (Revelation  7.15;  21.22). 

285 


First  InstUulton  of  the  LorcCs  Supper. 


1  COEINTHIANS  XII. 


Use  ind  Abuse  of  Spiritual  Gifts, 


The  supper  joins  the  two  closing  periods  of  the  Old  and 
the  New  dispensations.    The  first  ahd  second  comings  are 
considered  as  one  coming,  whence  the  expression  is  not 
"return,"  but  "come"  (cf.,  however,  John  14.  3).    3T.  eat 
and  drink— So  one  of  the  oldest  MSS.  reads.    But  three  or 
four  equally  old  MSS.,  the  Vulgate  and  Cyprian,  read  "  or." 
Romanists  quote  this  reading  in  favour  of  communion  in 
one  kind.     This  consequence  does  not  follow.    St.  Paul 
says.  Whosoever  is  guilty  of  unworthy  conduct,  either  in 
eating   the  bread,  or  in  drinking  the  cup,  is   guilty  of 
the   body   and   blood   of  Christ.     Impropriety  in   only 
one  of  the  two  elements,  vitiates  true  communion  in  both. 
Therefore,  in  the  end  of  the  verse,  he  says,  not  "body  or 
blood,"  &c.,  but  "  body  and  blood."    Any  who  takes  the 
bread  without  the  wine,  or  the  wine  without  the  bread, 
"unworthily"  communicates,  and  so  "  is  guilty  of  Christ's 
body  and  blood:"   for  he  disobeys  Christ's  express  com- 
mand to  partake  of  both.    If  we  do  not  partake  of  the  sac- 
ramental symbol  of  the  Lord's  death  worthily,  we  share 
in  the  guilt-of  that  death.    (Cf.  "crucify  to  themselves  the 
Son  of  God  afresh,"  Hebrews  6,  6.)     Unworthiness  in  the 
person,  is  not  what  ought  to  exclude  any,  but  unworthily 
communicating;  However  unworthy  we  be,  if  we  examine 
ourselves  so  as  to  find   that  we  penitently  believe  in 
Christ's  Gospel,  we  may  worthily  communicate.    38.  es.- 
amlne— Gree/t.prore,  or  test,  his  own  state  of  mind  in  re- 
spect to  Christ's  death,  and  his  capability  of  "  discerning 
the  Lord's  body  "  {v.  29,  31).    Not  auricular  confession  to  a 
priest,  but  self-examination  is  necessary,    so— after  due 
self-examination,    of .  .  .  of— In  v.  27,  where  the  receiv- 
ing was  unworthily,  the  expi'ession  was,  "  eat  this  bread, 
drink  .  .  .  cup  "without  "of."  Here  the  "of"  implies  due 
circumspection  in  communicating.    [Bengel.]   let  him 
eat— His  self-examination  is  not  in  order  that  he  may 
stay  away,  but  that  he  may  eat,  i.  e.,  communicate.    39. 
damnation— A  mistranslation  which   has  put  a  stum- 
bling-block in  the  way  of  many  in  respect  to  communi- 
cating.   The  right  translation  ia  "judgment."    The  judg- 
ment is  described  (v.  30-32)  as  temporal,    not  discerning— 
not  duly  judging:  not  distinguishing  in  judgment  (so  the 
Greek:  the  sin  and  its  punishment  thus  being  marked  as 
corresponding)   from    common    food,   the    sacramental 
pledgee  of  the  Lord's  bod5'.    Most  of  the  oldest  MSS.  omit 
"Lord's,"  see  v.  27.    Omitting  also  "unworthily,"  with 
most  of  the  oldest  MSS,  we  must  translate,  "He  that  eat- 
eth  and  drinketh,  eateth  and  drinketh  judgment  to  him- 
self, if  he  discern  not  the  body"  (Hebrews  10.29).    The 
Church  is  "the  body  of  C7irist'i  (ch.  12.  27):  The  Lord's 
body  is  His  literal  body  appreciated  and  discerned  by  the 
soul  in  the  faithful  receiving,  and  not  pi-esent  in  the  ele- 
ments themselves.   30.  >vcak  .  .  .  sickly— He  is  "weak" 
who  has  naturally  no  strength :  "sickly,"  who  has  lost  his 
strength  by  disease.    [Tittm.  Synonyms.]    sleep— are  being 
lulled  in  death :  not  a  violent  death  ;  but  one  the  result 
of  sickness,  sent  as  the  Lord's  chastening  for  the  indi- 
vidual's salvation,  the  mind  being  brought  to  a  right  state 
on  the  sick  bed  (v.  31).    31.  if  we  would  judge  ourselves 
—Most  of  the  oldest  MSS.  read  "  But,"  not  "  For."    IVans- 
late  also  lit.,  "If  we  duly  judged  ourselves,  we  should  not 
be  (or  not  have  been)  judged,"  i.  e.,  we  should  escape  (or  have 
escaped)  our  present  judgments.    In  order  to  duly  judge  or 
"discern  (appreciate)  the  Lord's  body,"  we  need  to  "duly 
ludge    ourselves."     A   prescient    warning   against   the 
dogma  of  priestly  absolution  after  full  confession,  as  the 
necessary  preliminary  to  receiving  the  Lord's  Supper. 
33.  cliastened— (Revelation  3. 19.)   w^itli  tl»e  world— who, 
being  bastards,  are  without  chastening  (Hebrews  12.  8). 
33.   Tarry  one  for  another— In  contrast  to  v.  21.     The 
expression  is  not  "  Give  a  share  to  one  another,"  for  all 
the  viands  brought  to  the  feast  were  common  property, 
and,  therefore,  they  should  "tarry"  till  all  were  met  to 
partake   together  of  the  common    feast   of  fellowship. 
[Theophyl.]     34,  If  any  .  ,  .  hunger— so  as  not  to  be 
able  to  "  tarry  for  others,"  let  him  take  ofif  the  edge  of  his 
hunger  at  home  [Alford]  (v.  22).  the  re8t^"the  other  ques- 
tions you  asked  me  as  to  the  due  celebration  of  the  Lord's 
Supper."  Not  other  questions  in  general ;  for  he  does  subse- 
quently set  in  order  other  general  questions  in  this  Epistle. 
2S6 


CHAPTEE  XII. 

Ver.  1-31.  The  Use  and  the  Abuse  of  Spikitttal 
Gifts,  Especiali,y  Prophesying  and  Tongues.  This  is 
the  second  subject  for  correction  in  the  Corinthian  assem- 
blies :  the  "first"  was  discussed  (ch.  11. 18-34).  1.  spiritual 
gifts- the  signs  of  the  Spirit's  continued  efficacious  pres- 
ence in  the  Cliurch,  which  is  Christ's  body,  the  comple- 
ment of  His  incarnation,  as  the  body  is  the  complement 
of  the  head.  By  the  love  which  pervades  the  whole,  the 
gifts  of  the  several  members,  forming  reciprocal  comple- 
ments to  each  other,  tend  to  the  one  object  of  perfecting 
the  body  of  Christ.  The  ordinary  and  permanent  gifts 
are  comprehended  togetlier  with  the  extraordinary,  with- 
out distinction  specified,  as  both  alike  flow  from  the  Divine 
indwelling  Spirit  of  life.  The  extraordinary  gifts,  so  far 
from  making  professors  more  peculiarly  saints  than  in 
our  day,  did  not  always  even  prove  that  such  persons 
were  in  a  safe  state  at  all  (Matthew  7.  22).  They  were 
needed  at  first  in  the  Church  (1.)  as  a  pledge  to  Christians 
themselves  who  had  just  passed  over  from  Judaism  or 
heathendom,  that  God  was  in  the  Church ;  (2.)  for  the 
propagation  of  Christianity  in  the  world;  (3.)  for  the  edi- 
fication of  the  Church.  Now  that  we  have  the  whole 
written  New  Testament,  which  they  had  not,  and  Chris- 
tianity established  as  the  result  of  the  miracles,  we  need 
no  further  miracle  to  attest  the  truth.  So  the  pillar  of 
cloud  which  guided  the  Israelites  was  withdrawn  when 
they  were  sufficiently  assured  of  the  Divine  presence,  the 
manifestation  of  God's  glory  being  thenceforward  enclosed 
in  the  Most  Holy  place.  [Archbishop  Whately.]  St. 
Paul  sets  forth  in  order,  I.  The  unity  of  the  body  (r.  1-27). 

II.  The  variety  of  its  members  and  functions  (v.  27-30). 

III.  The  grand  principle  for  the  right  exercise  of  the  gifts, 
viz.,  love  (v.  31,  and  ch.  13).  IV.  The  comparison  of  the  gifts 
with  one  another  (ch.  14).  I  -would  not  l»ave  you  igno» 
rant— with  all  your  boasts  of  "knowledge"  at  Corinth. 
If  ignorant  now,  it  will  be  your  own  fault,  not  mine  (ch. 
14.38).  3.  (Ephesians2. 11.)  that  ye  were— The  best  MSa 
read,  "That  when  ye  were;"  thus  "ye  were"  must  be 
supplied  before  "carried  away"— Ye  were  blindly  trans- 
ported hither  and  thither  at  the  will  of  your  false  guides. 
these  dumb  Idols— Greeic,  "the  idols  which  are  dumb:" 
contrasted  with  the  living  God  who  "  speaks"  in  the  be- 
liever by  his  Spirit  (v.  3,  &c.).  This  gives  the  reason  why 
the  Corinthians  needed  instruction  as  to  spiritual  gifts, 
viz.,  their  past  heathen  state,  wherein  they  had  no  expe- 
rience of  intelligent  spiritual  powers.  When  blind,  ye 
went  to  the  dumb,  as  ye  -^vere  led — The  Greek  is,  rather, 
"as  ye  might  (happen  to)  be  led,"  viz.,  on  diflferent  occa- 
sions. The  heathen  oracles  led  their  votaries  at  random, 
without  any  definite  principle.  3.  The  negative  and 
positive  criteria  of  inspiration  by  the  Spirit — the  rejec- 
tion or  confession  of  Jesus  as  Lord  [Alford] (1  John  4.  2; 
5.  1).  St.  Paul  gives  a  test  of  truth  against  the  Gentiles ; 
St.  John  against  the  false  prophets,  hy  the  Spirit- 
rather,  as  Greek,"  1-^  the  Spirit;"  that  being  the  power 
pervading  him,  and  the  element  in  which  he  speaks 
[Alford]  (Matthew  16.  17;  John  15.  26).  of  God  .  .  . 
Holy  — The  same  Spirit  is  called  at  one  time  "the 
Spirit  of  God;"  at  another,  "the  Holy  Ghost,"  or 
"Holy  Spirit."  Infinite  Holiness  is  almost  synonymous 
with  Godhead,  speaking  .  .  .  say— "speak"  implies  the 
act  of  utterance;  "say"  refers  to  that  which  is  uttered. 
Here,  "  say"  means  a  spiritual  and  believing  confession  of 
Him.  Jesus— Not  an  abstract  doctrine,  but  the  historical, 
living  God-man  (Romans  10.  9).  accursed— as  the  Jews 
and  Gentiles  treated  Him  (Galatians  3. 13).  Cf.  "  to  curse 
Christ"  in  tlie  heatlien  Pliny's  letter  {Ep.  10.  97).  The 
spiritual  man  feels  Him  to  be  the  Source  of  all  blessings 
(Bphesians  1.  3):  and  to  be  severed  from  Him  is  to  be  ac- 
cursed (Romans  9.  3).  I-ord— acknowledging  himself  as 
His  servant  (Isaiah  26. 13).  "Lord"  is  the  LXX.  transla- 
tion for  the  incommunicable  Hebrew  name  Jehovah.  4. 
diversities  of  gifts— i.  e.,  varieties  of  spiritual  endow- 
ments peculiar  to  the  several  members  of  the  Church  :  cf, 
"dividing  to  every  man  severally"  (v.  11).  same  Spirit— 
The  Holy  Trinity  appears  here:  the  Holy  Spirit  in  this 


Use  and  Abuse  of  Spiritual  Oifts, 


1  CORINTHIANS  XII. 


Especially  Prophesying  and  Tongues. 


verse;  Christ  in  v.  5;  and  the  Father  in  v.  6.  The  terms 
"gifts,"  "administrations,"  and  "operations,"  respect- 
ively correspond  to  the  Divine  Three.  The  Spirit  is 
treated  of  in  v,  7,  &c. ;  the  Lord,  in  v.  12,  &c. ;  God,  in  v.  28. 
Cf.  Ephesians  4.  4-6.  5, 6.  "  Gifts"  (v.  4),  "  administrations" 
(the  various  functions  and  services  performed  by  those 
having  the  gifts,  cf.  v.  28),  and  "operations"  (tlie  actual 
effects  resulting  from  both  the  former,  through  tlie  uni- 
versally operative  power  of  the  one  Father  who  is  "above 
all,  through  all,  and  in  us  all"),  form  an  ascending  climax. 
[Henderson,  InspiraXion.^  same  Lord — whom  the  Spirit 
glorifies  by  these  ministrations.  [Bengel.]  6.  operations 
— (Cf.  V.  10.)  same  God  .  .  ,  -^vorUetli— by  His  Spirit 
tvorking  (v.  11).  all  lu  all— all  of  tliem  (the  "  gifts")  in  all 
the  persons  (who  possess  them).  7.  But— Though  all  the 
gifts  flow  from  the  one  God,  Lord,  and  Sj  iiit,  the  "mani- 
festation" by  which  the  Spirit  acts  (as  He  is  hidden  in 
Himself),  varies  in  each  individual,  to  every  man— <o 
each  of  the  members  of  the  Church  severally,  to  profit 
wltHal— jt)iCft  a  view  to  the  profit  of  the  whole  body,  8-10. 
Three  classes  of  gifts  are  distinguished  by  a  distinct  Greek 
word  for  "another"  (a  distinct  class),  marking  the  three 
several  genera:  alio  marks  the  species,  hetero  the  genera 
(cf.  Greek,  ch.  15.  39-41).  I.  Gifts  of  intellect,  viz.,  (1.)  wis- 
dom, (2.)  knowledge.  II.  Gifts  dependent  on  a  special 
faith,  viz.,  that  of  miracles  (Matthew  17.  20):  (1.)  Healings, 
(2.)  workings  of  miracles,  (3.)  prophecy  of  future  events, 
(4.)  discerning  of  spirits,  or  the  divinely-given  faculty  of 
distinguishing  between  those  really  inspired,  and  those 
who  pretended  to  inspiration.  III.  Gifts  referring  to  the 
tongues.  (1.)  Divers  kinds  of  tongues,  (2.)  interpretation 
of  tongues.  The  catalogue  in  v.  28  is  not  meant  strictly  to 
harmonize  with  the  one  here,  though  there  are  some  par- 
ticulars in  which  they  correspond.  The  three  genera  are 
summarily  referred  to  by  single  instances  of  each  in  ch. 
13.  8.  The  first  genus  refers  more  to  believers ;  the  second, 
to  unbelievers,  by  .  .  .  by  .  ,  ,  by— The  first  in  Greekis, 
"  By  means  of,"  or  "  through  the  operation  of;"  tlie  second 
Is,  "according  to"  the  disposing  of  (cf.  i'.  11);  the  third  is, 
"in,"  i.  e.,  under  the  influence  of  (so  the  Greek,  Matthew  22. 
43;  Luke  2.  27).  vrord  of -tvlsdom— the  ready  utterance  of 
(for  imparting  to  others,  Ephesians  6. 19)  wisdom,  viz.,  new 
revelations  of  the  Divine  wisdom  in  redemption,  as  con- 
trasted with  human  philosophy  (ch.  1.  24 ;  2.  6,  7 ;  Ephe- 
sians 1.8;  3.  10;  Colossians  2.3).  ^vord  of  kno^vledge— 
ready  utterance  supernaturally  imparted  of  truths  al- 
ready revealed  (in  this  it  is  distinguished  from  "the 
word  of  wisdom,"  which  related  to  new  revelations). 
Cf.  ch.  14.  6,  where  "revelation"  (answering  to  "wisdom" 
here)  is  distinguished  from  "knowledge."  [Henderson.] 
Wisdom  or  revelation  belonged  to  the  "  prophets ;"  knoiv- 
ledge,  to  the  "  teachers."  Wisdom  penetrates  deeper  than 
knowledge.  Knowledge  relates  to  things  tbat  are  to  be 
done.  Wisdom,  to  things  eternal :  hence,  wisdom  is  not, 
like  knou'ledge,  said  to  "pass  away"  (ch.  13.  8).  [Bengel.] 
9.  faltU— not  of  doctrines,  but  of  miracles:  confidence  in 
God,  by  tlie  impulse  of  His  Spirit,  that  He  would  enable 
them  to  perform  any  required  miracle  (cf.  ch.  13.  2;  Mark 
11.  23;  James  5. 15).  Its  nature,  or  principle,  is  the  same 
as  that  of  saving  faith,  viz.,  reliance  on  God ;  the  pro- 
ducing cause,  also,  in  the  same,  viz.,  a  power  altogether 
supernatural  (Ephesians  1. 19,  20).  But  the  objects  of  faith 
diflTer  respectively.  Hence,  we  see,  saving  faitli  does  not 
save  by  its  intrinsic  merit,  but  by  the  merits  of  Him  who 
Is  the  object  of  it.  healing — Greek  plural,  "healings:" 
referring  to  different  kinds  of  disease  which  need  diflfer- 
ent  kinds  of  healing  (Matthew  10.  1).  10.  working  of 
miracles — As  "healings"  are  miracles,  those  here  meant 
must  refer  to  miracles  of  special  and  extraordinary  power 
(so  the  Greek  for  "  miracles"  mean*);  e.  g.,  healings  might 
be  efTected  by  human  skill  in  course  of  time;  but  the 
raising  of  the  dead,  the  infliction  of  death  by  a  word,  the 
Innocuous  use  of  poisons,  Ac,  are  miracles  of  special  power. 
Cf.  Mark  6. 5 ;  Acts  19. 11.  prophecy — Here,  probably,  not 
in  the  wider  sense  of  public  teaching  by  the  Spirit  (ch.  11. 
4,  5;  14.  1-5,22-39);  but,  as  Its  position  between  "miracles" 
and  a  "discerning  of  spirits"  lmp\le8,t?ic  inspired  disclosure 
q/  thejuture  (Acts  11. 27,  28 ;  21. 11 ;  1  Timothy  1, 18).    [Hen- 


derson.] It  depends  on  "  faith"  (v.  9;  Romans  12.  6),  The 
prophets  ranked  next  to  the  apostles  (v.  28;  Ephesians  3.  5; 
4.  11).  As  prophecy  is  part  of  the  whole  scheme  of  re- 
demption, an  inspired  insight  into  the  obscurer  parts  of 
the  existing  Scriptures,  was  the  necessary  preparation 
for  the  miraculous  foresight  of  the  future,  discerning 
of  spirits— discerning  between  the  operation  of  God's 
Spirit,  and  the  evil  spirit,  or  unaided  human  spirit  (ch. 

14.  29 ;  cf.  1  Timothy  4. 1 ;  1  John  4. 1).  kinds  of  tongues 
— the  power  of  speaking  various  languages :  also  a  spiritual 
language  unknown  to  man,  uttered  in  ecstasy  (ch.  14.  2-12). 
This  is  marked  as  a  distinct  genus  in  the  Greek,  "To 
another  and  a  different  class."  interpretation  of  tongues 
— (Ch.  14.  13,  26,  27.)  11.  as  he  will- (v.  18;  Hebrews  2.  4). 
12, 13.  Unity,  not  unvarying  uniformity,  is  the  law  of 
God  in  the  world  of  grace,  as  in  that  of  nature.  As  the 
many  members  of  the  body  compose  an  organic  whole 
and  none  can  be  dispensed  with  as  needless,  so  those 
variously  gifted  by  the  Spirit,  compose  a  spiritual  organic 
whole,  the  body  of  Christ,  into  which  all  are  baptized  by 
the  one  Spirit,  of  tliat  one  body — Most  of  the  oldest 
MSS.  omit  "one."  so  also  is  Christ — i.  e.,  the  whole  Christ, 
the  head  and  body.  So  Psalm  18. 50,  "  His  anointed  (Messiah 
or  Christ),  David  (the  antitypical  David)  and  His  seed." 
by . . .  Spirit .  .  .  baptized— ;«., "  in ;"  in  virtue  of ;  through. 
The  designed  effect  of  baptism,  which  is  realized  when  not 
frustrated  by  the  unfaithfulness  of  man.  Gentiles — lit., 
Greeks,  all  made  to  drink  into  one  Spirit— The  oldest 
MSS.  read,  "Made  to  drink  of  one  Spirit,"  omitting  "into" 
(John  7.  37),  There  is  an  indirect  allusion  to  the  Lord's 
Supper,  as  there  is  a  direct  allusion  to  baptism  in  the  be- 
ginning of  the  verse.  So  the  "Spirit,  the  water,  and  the 
blood"  (1  John  5.  8),  similarly  combine  the  two  outward 
signs  with  the  inward  things  signified,  the  Spirit's  g#b,ce. 
are  .  .  .  have  been— rather  as  Greek,  "were  .  .  .  were." 
(The  past  tense.)  14-.  Translate,  "For  the  body  also." 
The  analogy  of  the  body,  not  consisting  exclusively  of 
one,  but  of  manj'  members,  illustrates  the  mutual  de- 
pendence of  the  various  members  in  the  one  body,  the 
Church.  The  well-known  fable  of  the  belly  and  the 
other  members,  spoken  by  Menenius  Agrippa,  to  the 
seceding  commons  [Livy,  2.  32],  was  probably  before  St. 
Paul's  mind,  stored  as  it  was  with  classical  literature. 

15.  The  humbler  members  ought  not  to  disparage 
themselves,  or  to  be  disparaged  by  others  more  noble 
(v.  21,  22).  foot  .  .  .  hand— The  humble  speaks  of  the 
more  honourable  member  which  most  nearly  resembles 
itself:  so  tlie  "ear"  of  the  "eye"  (the  nobler  and  more 
commanding  member.  Numbers  10.  31)  (v.  16).  As  in  life 
each  compares  himself  with  those  whom  he  approaches 
nearest  in  gifts,  not  those  far  superior.  The  foot  and  hand 
represent  men  of  active  life;  the  ear  and  eye,  those  of 
contemplative  life.  17.  Superior  as  the  eye  is,  it  would 
not  do  if  it  were  the  sole  member  to  the  exclusion  of  the 
rest.  18.  no-w- as  the  case  really  is.  every  one — each 
severally.  19.  where  w^ere  tlie  body— which,  by  its  very 
idea,  "hath  many  members"  (v.  12, 14).  [Alford.]  20. 
no-»v— as  the  case  really  is :  in  contrast  to  tlie  supposition 
(v.  19;  cf.  v.  18).    many  members— mutually  dependent. 

21.  The  higher  cannot  dispense  with  the  lower  members. 

22.  more  feeble- more  susceptible  of  injury:  e.  g.,  the 
brain,  the  belly,  the  eye.  Their  very  feebleness,  so  far 
fi-om  doing  away  with  the  need  for  them,  calls  forth  our 
greater  care  for  their  preservation,  as  being  felt  "neces- 
sary." 23.  less  honourable—"  We  think"  the  feet  and  the 
belly  "  less  honourable,"  though  not  really  so  in  the  nature 
of  things,  bestotv  . . .  honour-^puWtng'  shoes  on  (Margin) 
the  feet,  and  clothes  to  cover  the  belly,  uncomely  part« 
— the  secret  parts:  the  poorest,  though  unclad  in  the  rest 
of  the  body,  cover  these.  24:.  tempered  .  .  .  together— 
on  the  principle  of  mutual  compensation,  to  that  pail 
vrhich  lacked— to  the  deficient  part  [Alford]  (v.  23).  25. 
no  schism  (cf.  v.  21) — no  disunion  ;  referring  to  the  "  divis- 
ions" noticed,  ch.  11.  IS,  care  one  for  another— i.  e.,  in  be- 
half of  one  another.  26.  And— Accordingly,  all .  .  .  suffer 
with  it— "When  a  thorn  enters  the  heel,  the  whole  body 
feels  It,  and  Is  concerned:  the  back  bends,  the  belly  and 
thighs  contract  themselves,  the  hands  come  forward  and 

287 


U'ie  and  Abuse  of  Spiriiiud  Gifts. 


1  CORINTHIANS  XIII. 


The  Best  Gift  that  of  Charity. 


draw  out  the  tborn,  the  head  stoops,  and  the  eyes  regard 
the  affected  member  with  Intense  gaze."  [Chkysostom.] 
rejoice  -vvltli  it— "When  the  head  is  crowned,  the  whole 
man  feels  honoured,  the  mouth  expresses,  and  the  eyes 
ioQK,  gladness."  [Chbysostom.]  27.  meintoers  In  par- 
ticular—i,  e.,  severally  members  of  it.  Each  Church  is  in 
miniature  what  the  whole  aggregate  of  churches  is  col- 
lectively, "  the  body  of  Christ"  (cf.  ch.  3.  16) :  and  its  indi- 
vidual components  are  members,  every  one  in  his  as- 
signed place,  as.  set  ...  In  the  Chnrcli— as  he  has  "  set 
the  members  ...  in  the  body"  (v.  18).  first  apostles- 
above  even  the  prophets.  Not  merely  the  Twelve,  but 
others  are  so  called,  e.  g.,  Barnabas,  Ac.  (Romans  16.  7). 
teacliers— who  taught,  for  the  most  part,  truths  already 
revealed ;  whereas,  the  prophets  made  new  revelations, 
and  spoke  all  their  prophesyings  under  the  Spirit's  influ- 
ence. As  the  teachers  had  the  "word  of  knowledge,"  so 
the  prophets  "  the  word  of  wisdom"  (v.  8).  Under  "  teach- 
ers" are  included  "  evangelists  and  pastors."  miracles — 
lit.,  "powers"  (v.  10):  ranked  below  "teachers,"  as  the 
function  ot  teaching  is  more  edifying,  though  less  dazzling 
than  working  miracles,  liclps,  govei-nments — lower  and 
higher  departmentsof  "rriinistrations"  (v.  5);  as  instances 
of  the  former,  deacons  whose  office  it  was  to  help  in  the 
relief  of  the  poor,  and  in  baptizing  and  preaching,  subor- 
dinate to  higher  ministers  (Acts  6.  1-10;  8.  5-17):  also, 
others  who  helped  with  their  time  and  means,  in  the 
Lord's  cause  (ef.  ch.  13. 3 ;  Numbers  11. 17).  The  Americans 
similarly  use  "helps"  for  "helpers."  And,  as  instances 
of  the  letter,  presbyters,  or  6ts7iop«,  whose  offlce  it  was  to 
govern  the  Church  (1  Timothy  5.  17;  Hebrews  13.  17,  24). 
These  ofHcei's,  though  now  ordinary  and  permanent,  were 
origi.nally  specially  endowed  with  the  Spirit  for  their  of- 
ficcvVhence  thej^  are  here  classified  with  other  functions 
of  an  inspired  character.  Government  (lit.,  guiding  the 
helm  of  aflfairs),  as  being  occupied  with  external  things, 
notwithstanding  the  outward  status  it  gives,  is  ranked 
by  the  Spirit  with  the  lower  functions.  Cf.  "He  that 
giveth  (answering  to  'helps') — he  that  ruleth"  (answering 
to  "governments")  (Romans  12.  8).  Translate,  lit.,  ' Help- 
ings, governings.'  [Alford,  &c.]  diversities  of  tongues 
— (f.  10.)  "i)ii;er*  kinds  of  tongues."  39.  Are  all  T — Surely 
not.  31.  covet  earnestly — Greek,  "emulously  desii'e." 
Not  in  the  spirit  of  discontented '■^coveting."  The  Spirit 
"divides  to  every  man  severally  as  He  will"  (v.  1);  but 
this  does  not  prevent  men  earnestly  seeking,  by  prayer  and 
watchfulness,  and  cultivation  of  their  faculties,  the  great- 
est gifts.  Beza  explains,  "Hold  in  the  highest  estima- 
tion ;"  which  accords  with  the  distinction  in  his  view  (ch. 
14.  1)  between  "follow  after  charity— zealouslj/ esteem  spirit- 
ual gif  tis :"  also  with  (v.  11, 18)  the  sovereign  will  with  which 
the  Spirit  distributes  the  gifts,  precluding  individuals 
from  desiring  gifts  not  vouchsafed  to  them.  But  see  the 
note,  ch.  14.  1.  tlie  best  gifts— Most  of  the  oldest  MSS. 
read,  "the  greatest  gifts."  and  yet— Greek,  "and  more- 
over." Besides  recommending  your  zealous  desire  for  the 
greatest  gifts,  I  am  about  to  show  you  a  something  still 
moi"e  excellent  {lit.,  "a  way  most  waylike")  to  desire, 
"the  way  of  love"  (cf.  ch.  14. 1).  This  love  or  "charity," 
includes  both  "faith"  and  "hope"  (ch.  13.  7),  and  bears 
the  same  fruits  (ch.  13.)  as  the  ordinary  and  permanent 
fruits  of  the  Spirit  (Galatians  5. 22-24).  Thus  "  long-suflTer- 
ing,"  cf.  y.  4;  "faith,"  v.  7;  "joy,"  v.  C;  "meekness,"  v.  5; 
"goodness,"  v.  5;  "gentleness,"  v.  4  (the  Greek  is  the  same 
for  "is  kind").  It  is  the  work  of  the  Ploly  Spirit,  and 
consists  in  love  to  God,  on  account  of  God's  love  in  Christ 
to  us,  and  as  a  consequence,  love  to  man,  especially  to  the 
brethren  in  Christ  (Romans  5.  5;  15.  30).  This  is  more  to 
be  desired  than  gifts  (Luke  10. 20). 

CHAPTER  XIII. 
Ver.  1-13.  Charity  or  Lovk  stjpbrior  to  all  Gifts. 
The  New  Testament  psalm  of  love,  fts  the  45th  Psalm 
{see  its  title)  and  Canticles  in  the  Old  Testament.  1. 
tongues — from  these  he  ascends  to  "prophecy"  (v.  2); 
then,  to  "faith:"  then  to  benevolent  and  self-sacrificing 
deeds:  a  climax.  He  does  not  except  even  himself,  and 
288 


so  passes  from  addressing  them  ("unto  you,"  ch.  12.  31, 
to  putting  the  case  in  his  own  person,  "Though  J,"  &c. 
speak  -with  the  tongues— with  the  eloquence  which 
was  so  much  admired  at  Corinth  (e.  gr.,  Apollos,  Acts  18. 
24;  cf.  ch.  1. 12;  3.  21,  22),  and  with  the  command  of  va- 
rious languages,  which  some  at  Corinth  abused  to  pur- 
poses of  mere  ostentation  (ch.  14.  2,  &c.).  of  angels- 
higher  than  men,  and  therefore,  it  is  to  be  supposed, 
speaking  a  more  exalted  language,  charity— the  prin- 
ciple of  the  ordinai'y  and  more  important  gifts  of  the 
Spirit,  as  contrasted  with  the  extraordinary  gifts  (ch.  12). 
sounding  .  .  .  tinkling — sound  without  soul  or  feeling: 
such  are  "  tongues"  without  charity,  cymbal— Two  kinds 
are  noticed  (Psalm  150.  5),  the  loud  or  clear,  and  the  high- 
sounding  one :  hand  cymbals-  and  finger  cymbals,  or  cas- 
tagnete.  The  sound  is  sharp  and  piercing.  3.  mysteries 
—(Romans  11.  2.5;  16.  25.)  Mysteries  refer  to  the  deep  coun- 
sels of  God  hitherto  secret,  but  now  revealed  to  His 
saints.  Knowledge,  to  truths  long  known,  faith  .  .  . 
remove  mountains— (Matthew  17.20;  21.21.)  The  prac- 
tical power  of  the  will  elevated  by  faith  [Neandee]; 
confidence  in  God  that  the  miraculous  result  will  surely 
follow  the  exercise  of  the  will  at  the  secret  impulse  of 
His  Spirit.  Without  "love"  prophecy,  knowledge,  and 
faith,  are  not  what  they  seem  (cf,  ch.  8. 1,  2;  Matthew  7. 
22;  James  2.  41,  cf.  v.  8),  and  so  fail  of  the  heavenly  reward 
(Matthew  6.  2).  Thus  St.  Paul,  who  teaches  justification 
by  faith  only  (Romans  3.  4,  5 ;  Galatians  2.  16 ;  3.  7-14),  ia 
shown  to  agree  with  St.  James,  who  teaches  (James  2.  24) 
"  by  works"  (t.  e.,  by  love,  which  is  the  "spirit"  of  faith, 
James  2.  26)  a  man  is  justified,  "and  not  by  faith  onlj'." 
3.  besto-w  .  .  .  goods  .  .  .  poor — lit.,  dole  out  in  food  all 
my  goods ;  one  of  the  highest  functions  of  the  "  helps" 
(ch.  12.  28).  give  ,  .  ,  body  to  be  burned — lit.,  to  such  a 
degree  as  that  I  shoidd  he  burned.  As  the  three  youths 
did  (Daniel  3.  28),  "yielded  their  bodies"  (cf. 2  Corinthians 
12.  15).  These  are  most  noble  exemplifications  of  love 
in  giving  and  in  suffering.  Yet  they  may  be  without  love; 
in  which  case  the  "goods"  and  "  body"  are  given,  but  not 
the  soul,  which  is  the  sphere  of  love.  Without  the  soul 
God  rejects  all  else,  and  so  rejects  the  man,  who  is  there- 
fore "jprofited"  nothing  (Matthew  16.26;  Luke  9.  23-25). 
Men  will  fight  for  Christianity,  and  die  for  Christianity, 
but  not  live  in  its  spirit,  which  is  love.  4.  suffereth  long 
— under  provocations  of  evil  from  othei's.  The  negative 
side  of  love,  is  kind — The  positive  side.  Extending  good 
to  others.  Cf.  with  love's  features  here  those  of  the  "  wis- 
dom from  above"  (James  3. 17).  envieth— The  Greek  in:- 
eludes  also  jealousy,  vaunteth  not — in  words,  even  of 
gifts  which  it  really  possesses;  an  indirect  rebuke  of 
those  at  Corinth  who  used  the  gift  of  tongues  for  mero 
display,  not  pntTed  up — with  party  zeal,  as  some  at 
Corinth  were  (ch.  4.  6).  5.  not  .  .  .  unseemly— i«  noZ  un- 
courteous, or  inattentive  to  civility  and  propriety,  think- 
eth  no  evil — imputeth  not  evil  [Alford]  ;  lit.,  "  the  evil" 
which  actually  is  there  (Proverbs  10. 12 ;  1  Peter  4.  8).  Love 
makes  allowances  for  the  falls  of  others,  and  is  ready  to 
put  on  them  a  charitable  construction.  Love,  so  far  from 
devising  evil  against  another,  excuses  "  <7te  evil"  which 
another  inflicts  on  her  [ESTius];  doth  not  meditate  upon 
evil  inflicted  by  another  [Bengel];  and  in  doubtful  cases, 
tftkes  the  more  charitable  view.  [Grotius.]  6.  rcjolceth 
in  the  truth— rather,  "  rejolceth  with  the  truth.'"  Exults 
not  at  the  perpetration  of  iniquity  (unrighteousness)  by 
others  (cf.  Genesis  9.  22,  23),  but  rejoices  when  the  truth 
rejoices;  sympathizes  with  it  in  its  triumphs  (2  John  4). 
See  the  opposite  (2  Timothy  3.  8),  "Resist  the  truth."  So 
"the  truth"  and  " unrighteousness"  are  contrasted  (Ro- 
mans 2.  8).  "The  truth"  is  the  Gospel  truth,  the  insepa- 
rable ally  of  love  (Ephesians  4, 15;  3  John  12).  The  false 
charity  which  compromises  "the  truth"  by  glossing  over 
"iniquity"  or  unrighteousness  is  thus  tacitly  condemned 
(Proverbs  17.  15).  7.  Beareth  all  things — without  speak- 
ing of  what  it  has  to  bear.  The  same  Greek  verb  as  in  ch. 
9.  I'i.  It  endures  xvithout  divulging  to  the  world  personal 
distress.  Lit.,  said  of  holding  fast  like  a  watertight  vessel: 
so  the  charitable  man  contains  himself  in  silence  from  giv- 
ing vent  to  what  selfishness  would  prompt  under  persona 


The  Excellency  of  Charity. 


1  CORINTHIANS  XIV. 


Superiority  of  Prophecy  over  Tongues. 


Hardship,  believetli  all  thliigs— unsuspiciously  believes 
all  that  is  not  palpably  false,  all  that  it  can  with  a  good 
conscience  believe  to  the  credit  of  another.  Cf.  James  3, 
17,  "easy  to  be  entreated;"  Qreek,  easily  persuaded. 
liopeth — what  is  good  of  another,  even  when  others  have 
ceased  to  hope,  enduretli — persecutions  in  a  patient  and 
loving  spirit.  8.  never  failctli— never  is  to  be  out  of  use ; 
It  always  holds  its  place.  sUall  fall  .  .  .  vanish  a-»vay — 
The  same  Greek  verb  is  used  for  both ;  and  tliat  different 
from  the  Greek  \erh  for  "  faileth."  Translate,  "  Shall  be 
done  away  with,"  i.  e.,  shall  be  dispensed  with  at  tlie 
Lord's  coming,  being  superseded  by  their  more  perfect 
heavenly  analogues ;  for  instance,  knowledge  by  intuition. 
Of  "  tongues,"  which  are  still  more  temporary,  the  verb 
is  "shall  cease."  A  primary  fulfilment  of  St.  Paul's  state- 
ment took  place  when  the  Church  attained  its  maturity; 
then  "tongues"  entirely  "ceased,"  and  "prophesyings" 
and  "knowledge,"  so  far  as  they  were  supernatural  gifts 
of  the  Spirit,  were  superseded  as  no  longer  required  when 
the  ordinary  preaching  of  the  word,  and  tlie  Scriptures  of 
the  New  Testament  collected  together,  had  become  estab- 
lished institutions.  9, 10.  In  part— partially  and  imper- 
fectly. Cf.  a  similar  contrast  to  the  "  perfect  man,"  "  the 
measure  of  the  stature  of  the  fulness  of  Christ"  (Ephe- 
sians  4.  11-13).  tliat  wliicli  is  in  part — fragmentary  and 
isolated.  11.  WUen  .  .  .  a  child— (Ch.3. 1 ;  14.20.)  I  spake 
— alluding  to  "tongues."  understood — or,  "liad  the  sen- 
timents of."  Alluding  to  "  prophecy."  I  thought— CrreeA, 
"reasoned"  or  "judged;"  alluding  to  "knowledge." 
ivhen  I  became' ...  I  put  a-way — rather,  "  now  that  I 
am  become  a  man,  I  have  done  away  with  the  things  of 
the  child."  12,  novr— in  our  present  state,  see— an  ap- 
propriate expression,  in  connection  with  the  "prophets" 
or  seers  (1  Samuel  9. 9).  through  a  glass— f.  e.,  in  a  mirror; 
the  reflection  seeming  to  the  eye  to  be  behind  the  mirror, 
so  that  we  see  it  through  the  mirror.  Ancient  mirrors 
were  made  of  polished  brass  or  other  metals.  The  con- 
trast is  between  the  inadequate  knowledge  of  an  object 
gained  by  seeing  it  reflected  in  a  dim  mirror  (such  as 
ancient  mirrors  were),  compared  witli  the  perfect  idea  we 
have  of  it  by  seeing  itself  directly.  darUly— iiY.,  in  enigma. 
As  a  "  mirror"  conveys  an  image  to  the  eye,  so  an  "  enig- 
ma" to  the  ear.  But  neither  "  eye  nor  ear"  can  fully  rep- 
resent (though  the  believer's  soul  gets  a  small  revelation 
now  of)  "the  things  which  God  hath  prepared  for  them 
that  love  Him"  (ch.  2.  9).  St.  Paul  alludes  to  Numbers  12. 
8,  "  not  in  dark  speeches;"  LXX.,  "  not  in  enigmas."  Cora- 
pared  with  the  visions  and  dreams  vouclisafed  to  other 
prophets,  God's  communications  witli  Moses  were  "  not 
in  enigmas."  But  compared  witli  tlie  intuitiveand  direct 
vision  of  God  hereafter,  even  the  revealed  word  now  is 
"a  dark  discourse,"  or  a  shadowing  forth  by  enigma  of 
God's  reflected  likeness.  Cf.  2  Peter  1.  19,  where  the 
'  light"  or  candle  in  a  dark  place  stands  in  contrast  with 
the  "  day"  dawning.  God's  word  is  called  a  glass  or  mir- 
ror also  in  2  Corinthians  3.  18.  then  — "wlien  that 
which  is  perfect  is  come"  (v.  10).  face  to  face— not  merely 
"  mouth  to  mouth"  (Numbers  12.  8).  Genesis  32.  30  was  a 
type  (John  1.50,  51.)  know  .  .  .  kno-wn- ratlier  as  Greek, 
"fully  know  .  .  .  fully  known."  Now  we  are  known  by, 
ratlier  than  know,  God  (ch.  8.  3;  Galatians  4.  9).  13.  And 
na-w—t7-anslate,  "But  now."  "In  this  present  state." 
[Henderson.]  Or,  "now"  does  not  express  time,  but 
opposition,  HH  in  ch.  5. 11,  "the  case  being  so'' [Guotius]; 
wiicreas  it  is  the  case  that  the  three  gifts,  "prophecy," 
tongues,"  and  "knowledge"  (cited  as  specimens  of  the 
whole  class  of  gifts)  "fail"  {v.  8),  there  abide  permanently 
only  these  three— faith,  hope,  charity.  In  one  sense  faith 
and  Aope  shall  be  done  away,  faith  being  superseded  by 
Bight,  and  liope  by  actual  fruition  (Romans  8.  24 ;  2  Corin- 
thians 5.  7);  and  charity,  or  love,  alone  never  faileth  (v.S). 
But  in  another  sense,  "faith  and  hope,"  as  well  as 
"cliarity,"  abide;  viz.,  after  the  extraordinary  gifts  have 
ceased ;  for  those  three  are  necessary  and  sufficient  for  sal- 
vation at  all  times,  whereas  the  extraordinary  gifts  are  not 
at  all  so;  cf.  the  use  of  "abide,"  ch.  3.  14.  Charity,  or  love, 
is  connected  specially  with  the  Holy  Spirit,  who  is  the 
bond  of  the  loving  union  between  the  brethren  (Romans 
66 


15.  30;  Colossians  1.  8).  Faith  is  towards  God.  Hope  is  in 
behalf  of  ourselves.  Charity  is  love  to  God  creating  in  us 
love  towards  our  neighbour.  In  an  unbeliever  there  is 
more  or  less  of  the  three  opposites— unbelief,  despair, 
hatred.  Even  hereafter  faith  in  the  sense  of  trust  in  God 
"abideth;"  also  "hope,"  in  relation  to  ever-new  joys  in 
prospect,  and  at  the  anticipation  of  ever-increasing  bless- 
edness, sure  never  to  be  disappointed.  But  love  alone  in 
every  sense  "abideth;"  it  is  therefore  "the  greatest"  of 
the  three,  as  also  because  it  presupposes  "faith,"  which 
without  "love"  and  its  consequent  "woi'ks"  is  dead 
(Galatians  6.  6;  James  2. 17,  20).  but— rather,  "and;"  as 
there  is  not  so  strong  opposition  between  charity  and  the 
other  two,  faith  and  hope,  which  like  it  also  "abide." 

CHAPTER   XIV. 

Ver.  1-25.  Superioeity  of  Prophecy  over  Tongues. 
1.  Follow  after  charity— as  your  first  and  chief  aim, 
seeing  that  it  is  "the  greatest"  (ch.  13. 13).  and  desire — 
translate,  "Yet  (as  a  secondary  aim)  desire  zealously  {Note, 
ch.  12. 31)  spiritual  gifts."  but  rather—"  but  chiefly  that  ye 
may  prophesy"  (speak  and  exhort  under  inspiration) 
(Proverbs  29.  18 ;  Acts  13. 1 ;  1  Thessalonians  5.  20),  whether 
as  to  future  events,  i.  c.,  strict  prophecy,  or  explaining  ob- 
scure parts  of  Scripture,  especially  the  prophetical  Scrip- 
tures, or  illustrating  and  setting  forth  questions  of  Chris- 
tian doctrine  and  practice.  Our  modern  preaching  is  the 
successor  of  prophecy,  but  without  the  inspiration.  De- 
sire zealously  this  (prophecy)  more  than  any  other  spir- 
itual gift;  or  in  preference  to  "tongues"  (v.  2,  &c.).  [Ben- 
GEL.]  3.  speaketh  .  .  .  unto  God— who  alone  uncter- 
stands  all  languages,  no  man  understandeth- gei^r- 
ally  speaking;  the  few  who  have  the  gift  of  interpreting 
tongues  are  the  exception.  In  the  spirit— as  opposed  to 
"the  understanding"  (v.  14).  mysteries— unintelligible 
to  the  hearers,  exciting  their  wonder,  rather  than  in- 
structing them.  Corinth,  being  a  mart  resorted  to  by 
merchants  from  Asia,  Africa,  and  Europe,  would  give 
scope  amidst  its  mixed  population  for  the  exercise  of  the 
gift  of  tongues;  but  its  legitimate  use  was  in  an  audience 
understanding  the  tongue  of  the  speaker,  not,  as  tlie  Co- 
rinthians abused  it,  in  mere  display.  3.  But— on  the 
other  hand,  edification— of  which  the  two  principal 
species  given  are  "exhortation"  to  remove  sluggishness, 
"comfort"  or  consolation  to  remove  sadness.  [Bengel.] 
Omit  "to."  *.  edlficth  himself— as  he  understands  the 
meaning  of  what  the  particular  "  tongue"  expresses ;  but 
"  the  Church,"  i.  e.,  the  congregation,  does  not.  5.  Trails- 
late,  "Now  I  wisli  you  all  to  speak  with  tongues  (so  far 
am  I  from  thus  speaking  through  having  any  objection 
to  tongues),  but  rather  in  order  that  (as  my  ulterior 
and  higher  wish  for  you)  ye  should  prophesy."  Tongues 
must  therefore  mean  tonfirrtas'e*,  not  ecstatic,  unintelligi- 
ble rhapsodies  (as  Neandeb  fancied);  for  Paul  could 
never  "  wish"  for  the  latter  in  their  behalf,  greater— be- 
cause more  useful,  except  he  Interpret — the  unknown 
tongue  which  he  speaks,  "  that  the  Church  may  receive 
edifying"  (building  up).  6.  Translate,  "But  now:"  seeing 
there  is  no  edification  without  interpretation,  revela- 
tion ,  .  .  prophesying — corresponding  one  to  the  other; 
"revelation"  being  the  supernatural  unveiling  ot  Divine 
truths  to  man,  "prophesying"  the  enunciation  to  men 
of  such  revelations.  So  "knowledge"  corresponds  to 
"doctrine,"  which  is  the  gift  of  teaching  to  others  our 
knowledge.  As  the  former  pair  refers  to  specially  re- 
vealed mysteries,  so  the  latter  pair  refers  to  the  general  ob- 
vious truths  of  salvcUion,  brought  from  the  common  store- 
house of  believers.  7.  Translate,  "And  things  without 
life-giving  sound,  whether  pipe  or  harp,  yet  (notwith- 
standing their  giving  sound)  If  they  give  not  a  distinction 
in  the  tones  (t.  e.,  notes)  how,"  «tj.  ?  what  1«  piped  or 
harped— t.  e..  what  tune  is  played  on  the  pipe  or  harp. 
8.  Translate,  "For  if  also."  an  additional  step  in  the 
argument,  uncertain  aonnd— having  no  definite  mean- 
ing: whereas  it  ought  to  be  so  marked  that  one  succes- 
sion of  notes  on  the  trumpet  should  summon  the  soldiers 
to  attack;  another,  to  retreat;  another,  to  some  otbei 

289 


The  True  and  Proper  End 


1  CORINTHIANS  XIV. 


of  Propheey  and  Tonquei 


evolution.  9.  So  .  .  .  ye— who  have  life;  as  opposed  to 
*'  things  without  life"  {v.  7).  by  tlie  tongue— the  langiiage 
which  ye  speak  in.  ye  slinll  spcalc— ye  will  be  speaking 
Into  the  air,  i.  e.,  in  vain  (ch.  9.  2G).  10.  it  may  be— i.  e., 
perhaps,  speaking  by  conjecture.    "  It  may  chance"  (ch. 

15.  37;.  so  many— as  may  be  enumerated  by  investiga- 
tors of  such  matters.  Cf.  "so  much,"  used  generally  for 
a  definite  number  left  undefined,  Acts  5.  8;  also  2  Samuel 
12.8.  kiuds  of  voices— kinds  of  articulate  speech,  vvitli- 
out  signification — without  articulate  voice  {i.  e.,  distinct 
meaning).  None  is  without  its  own  voice,  or  mode  of  speech, 
distinct  from  the  rest.  11.  Tliereforc— seeing  that  none  is 
without  raefaning.  a  barbarian— n  foreigner  (Acts  28.  2). 
Not  in  the  depreciatory  sense  as  the  term  is  now  used, 
but  one  speaking  a  foreign  language.  13.  zealous- emu- 
lously  desirous,  spiridial  gifts— lit.,  " sinrits ;''  i.  e.,  eman- 
ations from  the  one  Spirit,  seek  that  ye  may  excel  to— 
translate,  "  Seek  them,  tliat  ye  may  abound  in  them  to  the 
edifying,"  &c.  13.  Explain,  "Let  him  who  speaketh 
with  a  tongue  [unknown]  in  his  prayer  (or,  tvhen  praying) 
strive  that  he  may  interpret."  [Ai^ford.]  This  explana- 
tion of  "pray"  is  needed  by  its  logical  connection  with 
"prayer  in  an  unknown  tongue"  (v.  14).  Though  his  words 
be  unintelligible  to  his  hearers,  let  him  in  them  pray 
that  he  may  obtain  the  gift  of  interpreting,  which  will 
make  them  "edifying"  to  "the  Church"  (t).  12).  14.  spirit 
—my  higher  being,  the  passive  object  of  the  Holy  Spirit's 
operations,  and  the  instrument  of  prayer  in  the  unknown 
tongue,  distinguished  from  the  "understanding,"  the 
active  instrument  of  thought  and  reasoning;  whicft  in 
this  case  must  be  "unfruitful"  in  edifying  others,  since 
the  vehicle  of  expression  is  unintelligible  to  them.  On 
the  distinction  of  soul  or  mind  and  spirit,  see  Ephesians  4. 
23;  Hebrews  4.  12.  15.  What  is  it  then  T— What  is  my 
determination  thereupon?  and— rather  as  Greek,  "but:" 
I  will  not  only  pray  with  my  spirit,  which  (v.U)  might 
leave  the  understanding  unedified,  but  witli  the  under- 
standing also.  [Alford  and  Ellicott.]  pi-ay  ^vith  the 
nndcrstanding  also— and,  by  inference,  I  will  keep 
silence  altogether  if  I  cannot  pray  with  the  understand- 
ing (so  as  to  make  myself  understood  by  others).  A 
prescient  warning,  mwto^ts  niMtoidi'.?,  against  the  Roman 
and  Greek  practice  of  keeping  liturgies  in  dead  lan- 
guages, which  long  since  have  become  unintelligible  to 
the  masses;  though  their  forefathers  spoke  them  at  a 
time  wlien  those  liturgies  were  framed  for  general  use, 

16.  Else  .  .  .  thou- He  changes  from  the  first  person,  as 
he  had  just  expressed  his  own  resolution,  "J  will  pray 
with  the  understanding,"  whatever  "  thou"  doest.  bless 
—the  highest  kind  of  prayer,  occupieth  the  room  of 
the  nnlcamcd— one  who,  whatever  otlier  gifts  he  may 
possess,  yet,  as  wanting  the  gift  of  interpretation,  is  re- 
duced by  the  speaking  in  an  unknown  tongue  to  the 
position  of  one  unlearned,  or  "a  private  person."  say 
Amen— Prayer  is  not  a  vicarious  duty  done  by  others  for 
us;  as  in  Rome's  liturgies  and  masses.  We  must  join 
ivith  the  leader  of  the  prayers  and  praises  of  the  congre- 
gation, and  say  aloud  our  responsive  "Amen"  in  assent, 
as  was  the  usage  of  the  Jewish  (Deuteronomy  27.  15-26; 
Nehemiah  8.  6)  and  Christian  primitive  cliurches.  [Jus- 
tin Mart.,  Apol.  2.  97.]  17.  givest  thanks— The  prayers 
of  the  synagogue  were  called  "eulogies,"  because  to  each 
prayer  was  joined  a  thanksgiving.  Hence  the  prayers  of 
the  Christian  Church  also  were  called  blessings  and  giving 
of  thanks.  This  illustrates  Colossians  4.2;  1  Thessalo- 
nians  5. 17, 18.  So  the  Kaddisch  and  Kcduscha,  the  syna- 
gogue formuloe  of  "hallowing"  the  Divine  "name"  and 
of  prayer  for  the  "coming  of  God's  kingdom,"  answer  to 
the  Church's  Lord's  Prayer,  repeated  often  and  made 
the  foundation  on  which  the  other  prayers  are  built. 
[Tertui^i.ian,  de  Oraiione.}  18.  tongues- The  oldest  MSS. 
have  the  singular,  "in  a  tongue  [foreign]."  19.  I  had 
i-atlier- The  Greek  verb  more  literally  expresses  this 
meaning,  "I  WISH  to  speak  five  words  witli  my  lander- 
standing  (rather)  than  ten  thousand  words  in  an  un- 
known tongue:"  even  the  two  thousandth  part  of  ten 
thousand.  The  Greek  for  "I  Avould  rather,"  would  be 
a  different  verb,    St.  Paul  would  not  wish   at  all   to 

290 


speak  "ten  thousand  words  in  an  unknown  tongue.' 
20.  Brethren— an  appellation  calculated  to  conciliate 
their  favourable  reception  of  his  exhortation,  children 
In  understanding— as  preference  of  gifts  abused  to  non- 
edification  would  make  you  (cf.  ch.3.  1;  Matthew  10. 16; 
Romans  16. 19;  Ephesians  4. 14).  The  Greek  for  "under- 
standing" expresses  the  will  of  one's  spirU,  Romans  8.  6 
(it  is  not  found  elsewhere);  as  the  "heart'  is  the  will  of 
the  "soul."  The  same  Greek  is  used  for  "minded"  in 
Romans8.6.  men— full-grown.  Be  childlike,  not  childish. 
31.  In  the  la-vv— as  the  whole  Old  Testament  is  called, 
being  all  of  it  the  law  of  God.  Cf.  the  citation  of  the  Psalms 
as  the  "law,"  John  10.34.  Here  the  quotation  is  frona 
Isaiah-23.  11, 12,  where  God  virtually  saith  of  Israel,  This 
people  hear  me  not,  though  I  speak  to  them  in  the  lan- 
guage which  they  are  familiar  with  ;  I  will  therefore  speak 
to  them  ih  other  tongues,  namely,  those  of  the  foes  whom 
I  will  send  against  them ;  but  even  then  they  will  not 
hearken  to  me ;  which  St.  Paul  thus  applies,  Ye  see  that  it 
is  a  penalty  to  be  associated  with  men  of  a  strange  tongue, 
yet  ye  impose  this  on  the  Chui'ch  [Grotius];  they  who 
speak  in  foreign  tongues  are  like  "children"  just  "weaned 
from  the  milk"  (Isaiah  28.9),  "with  stammering  lips" 
speaking  unintelligibly  to  the  hearers,  appearing  ridicu- 
lous (Isaiah  28.  14),  or  as  babbling  drunkards  (Acts  2. 13), 
or. madmen  (v.  23).  33.  Thus  from  Isaiah  it  appears,  rea-" 
sons  St.  Paul,  that  "tongues"  (unknown  and  uninterpreted) 
are  not  a  sign  mainly  intended  for  believers  (though  at  the 
conversion  of  Cornelius  and  the  Gentiles  with  him, 
tongues  were  vouchsafed  to  him  and  them  to  confirm  their 
faitli),  but  mainly  to  be  a  condemnation  to  those,  the  ma- 
jority, who,  like  Israel  in  Isaiah's  day,  reject  the  sign  and 
the  accompanying  message.  Cf.  "yet  .  .  .  will  they  not 
hear  me,"  v.  21.  "Sign"  is  often  used  for  a  condemnatory 
sign  (Ezekiel  4. 3,  4;  Matthew  12.39-42).  Since  t\\ey  willnot 
understand,  they  shall  not  understand,  propliesying  .  . . 
not  for  them  that  believe  not,  but  .  .  .  believe — i.  e., 
prophesying  has  no  efiect  on  them  tliat  are  radically  and 
obstinately  like  Israel  (Isaiah  2S.  11, 12),  unbelievers,  but 
on  tliem  that  are  either  in  receptivity  or  in  fact  believers; 
it  makes  believers  of  those  not  wilfully  unbelievers  (v.  24, 
25;  Romans  10.  17),  and  spiritually  nourishes  those  that 
already  believe.  33.  whole  .  .  .  all  .  .  .  tongues— The 
more  there  are  assembled,  and  the  more  that  speak  in  un- 
known tongues,  the  more  will  the  impression  be  conveyed 
to  strangers  "coming  in  "from  curiosity  ("unbelievers"), 
or  even  from  a  better  motive  ("unlearned"),  that  the 
whole  body  of  worshippers  is  a  mob  of  fanatical  "madmen ;" 
and  that  "  the  Church  is  like  the  company  of  builders  of 
Babel  after  the  confusion  of  tongues,  or  like  the  cause 
tried  between  twodeaf  men  beforea  deaf  judge,  celebrated 
in  the  Greek  epigram."  [Qbotius.]  tinlearncd— having 
some  degree  of  faith,  but  not  gifts.  [Bengel.]  ai.  all- 
one  by  one  {v.  31).  prophesy — speak  tlie  truth  by  the 
Spirit  intelligibly,  and  not  in  unintelligible  tongues,  one 
— "any  one."  Here  singular;  implying  that  this  eflect, 
viz.,  conviction  by  all,  would  be  produced  on  any  one  what- 
soever, who  might  happen  to  enter.  In  v.  23  the  plural  is 
used ; "  unlearned  or  unbelievers ;"'  implying  that  however 
many  there  might  be,  not  one  would  profit  by  the  tongues ; 
yea,  their  being  many  would  confirm  them  in  rejecting 
the  sign,  as  many  unbelieving  men  together  strengthen 
one  another  in  unbelief;  Individuals  are  more  easily  won. 
[Bengel.]  convinced — convicted  in  conscience;  said  of 
the  "one  that  believeth  not  "  (John  16.  8,  9).  judged— his 
secret  character  is  opened  out.  "  Is  searched  into."  [Al- 
FOKD.]  Said  of  the  "one  unlearned"  (cf.  ch.  2.  15).  35. 
And  thus— Omitted  in  the  oldest  MSS.  and  versions,  se- 
crets of  his  heart  made  manifest — He  sees  his  own  inner 
character  opened  out  by  the  sword  of  the  Spirit  (Hebrews 
4. 12;  James  1.  23),  the  word  of  God,  in  the  hand  of  him  who 
prophesieth.  Cf.  the  same  effect  produced  on  Nebuchad- 
nezzar, Daniel  2.  30,  end  of  the  verse,  40,  47.  No  argument 
is  stronger  for  tlie  truth  of  religion  than  its  manifestation 
of  men  to  themselves  in  their 'true  character.  Hence 
hearers  even  now  often  think  the  preacher  must  have 
aimed  his  sermon  particularly  at  them,  and  so— convJcted 
at  last,  judged,  and  manifested  to  himself,    Cf.  the  effect 


Rules  for  the  Exercise  of  Gifts. 


1  CORINTHIANS  XV. 


Proofs  of  Christ's  Resurrection. 


on  the  ■woman  of  Samaria  produced  by  Jesus'  unfolding 
of  her  character  to  herself,  John  4.  19,  29.  and  report— to 
his  friends  at  liome,  as  tlie  woman  of  Samaria  did.  Rather, 
as  the  Greek  is,  "He  will  worsliip  God,  cinnouncing,"  i.  e., 
open  1  J' avowing  then  and  tliere,  "tliat  God  is  in  yon  of 
a  truth,"  and  by  implication  that  the  God  who  is  in  you 
Is  of  a  truth  tlie  God. 

26-40.  Rules  for  the  exekcise  of  Gifts  in  the  Con- 
gregation. 36.  How  Is  It  tlivn  J— rather,  "  What  then  is 
the  true  rule  to  be  observed  as  to  the  use  of  gifts?''  Cf.  v. 
15,  where  the  same  Greek  occurs,  a  doctrine— to  impart 
and  set  fortli  to  the  congregation,  a  psalm— extemporary, 
inspired  by  the  Spirit,  as  tliat  of  ]\Iary,  Zcehariah,  Simeon, 
and  Anna  (Luke  1.  and  2).  a  tongue  ...  a  revelation — 
The  oldest  MSS.  transpose  the  order:  "revelation  .  .  . 
tongue;"  "interpretation"  properly  lollowiug  "tongue" 
(v.  13J.  liCt  all  tilings  be  clone  unto  ctllfyiiig — Tlie  gene- 
ral rule  under  wliich  this  particular  case  falls ;  an  answer 
to  the  question  at  the  beginning  of  this  verse.  Each  is 
bound  to  obey  the  ordinances  of  his  Cliurcli  not  adverse  to 
Scripture.  See  Article  XXXIV,  Church  of  England 
Prayer  Book.  27.  let  it  be  by  two— at  each  time,  in  one 
assembly;  not  more  than  two  or  three  might  speak  M'itlx 
tongues  at  each  meeting,  by  course — in  turns,  let  one 
interpret — one  wlio  has  the  gift  of  interpreting  tongues  ; 
and  not  more  than  one.  JJ8.  let  iiim— the  speaker  in  un- 
known tongues,  spealc  to  himself,  and  to  God — (cf.  i'.  2, 
4) — privately  and  not  in  the  Iiearing  of  otliers.  ao.  T-w^o 
or  three— at  one  meeting  (he  does  not  add  "  at  tlie  most," 
as  in  V.  27,  lest  he  should  seem  to  "quench  prophesyings," 
the  most  edifying  of  gifts),  and  tliese  "one  by  one,"  in 
turns  (w.  27,  "  by  course,"  and  i'.  31).  St.  Paul  gives  here 
similar  rules  to  the  prophets,  as  previously  to  tliose  speak- 
ing in  unknown  tongues,  judge — by  their  power  of  "  dis- 
cerning spirits"  (ch.  12. 10),  whether  tlie  person  prophesy- 
ing was  reallj'  speaking  under  tlie  influence  of  the  Spirit 
(cf.  cli.  12.3;  1  John  4.  1-3).  30.  If  anything — translate, 
"i?i(<  if  any  thing."  one  tliat  sitteth  by — a  hearer,  let 
the  tii-st  Iiold  his  peace — let  him  who  lieretofore  spoke, 
and  wlio  came  to  the  assembly  furnished  with  a  previous 
ordinai-y  (in  those  times)  revelation  from  God  {v.  20),  give 
place  to  liim  who  at  the  assembly  is  moved  to  propliesy 
by  a  sudden  revelation  from  the  Spirit.  31.  For  ye  may 
— ratlier,  "  For  ye  can  [if  ye  willj  all  prophesy  one  by  one," 
giving  way  to  one  another.  Tlie  "  for"  justifies  tlie  pre- 
cept (v.  30),  "let  the  first  hold  his  peace."  33.  And— Fol- 
lowing up  the  assertion  in  v.  31,  "  Ye  can  (if  ye  will)  pro- 
phesy one  by  one,"  i.  <?.,  restrain  yourselves  from  speaking 
all  together;  "and  the  spirits  of  tlie  prophets,"  i.  c.,  tlieir 
own  spirits,  acted  on  by  tlie  Holy  Spirit,  are  not  so  liurried 
away  by  His  influence,  as  to  cease  to  be  under  their  own 
control;  they  can  if  they  will  hear  otliers,  and  not  de- 
mand tliat  they  alone  should  be  heard  uttering  communi- 
cations from  God.  33.  In  all  the  churches  of  the  saints 
God  Is  a  God  of  peace ;  let  Him  not  among  you  be  supposed 
to  be  a  God  of  confusion.  [Alfokd.]  Cf.  the  same  argu- 
ment, ch.  11.  10.  Lachmann,  &c.,  put  a  full  stop  at 
"  peace,"  and  connect  the  following  Avords  tlius :  "  As  in 
all  churches  of  the  saints,  let  your  women  keep  silence  in 
your  churches."  34.  (1  Timothy  2. 11, 12.)  For  women  to 
speak  in  public  would  be  an  act  of  independence,  as  if  they 
were  not  subject  to  their  husbands  (cf.  cli.  11. 3 ;  Ephesians 
5.22;  Titus  2.  5;  1  Peter  3.1).  For  "under  obedience," 
translate,  "in  subjection'"  or  "submission,"  as  the  Greek  is 
translated  (Ephesians  5.  21,  22,  21).  the  la'tv- a  term  ap- 
plied to  the  whole  Old  Testament;  here,  Genesis  3.  16.  35. 
Anticipation  of  an  objection.  Women  may  say,  "But  if 
we  do  not  understand  some  thing,  may  we  not  'ask'  a 
question  publicly  so  as  to  '  learn  ?'  Nay,  replies  St.  Paul, 
if  you  want  information,  'ask'  not  in  public,  but  'at 
home;'  ask  not  otlier  men,  but  'your  own  particular  (so 
tlie  GreeA)  husbands.'"  shame— indecorous.  36.  AVhatZ 
— G^eefc,  "Or."  Are  you  about  to  obey  me?  Or,  if  j'ou 
Bet  up  your  judgment  above  that  of  other  churches.  I 
wish  to  know,  do  you  pretend  that  your  Church  is  tho 
first  Church  feom  which  the  gospel  word  came,  tliat 
you  should  give  the  law  to  all  others?  Or  are  you  the 
only  persons  unto  whom  it  ha.s  come  ?   37.  i>rophct— tho 


species,  spirltnal- the  genus :  spiritually  endowed.  The 
followers  of  A  polios  prided  themselves  as  "spiritual"  (ch. 
3.  1-3;  cf.  Galatians  0. 1).  Here  one  capable  of  discerning 
spirits  is  specially  meant,  tlxlngs  that  I  ■write  .  . .  com- 
mandments of  the  Liord— a  direct  assertion  of  inspira- 
tion. St.  Paul's  words  as  an  apostle  are  Christ's  words. 
St.  Paul  appeals  not  merely  to  one  or  two,  but  to  a  body  of 
men,  for  the  reality  of  three  facts  about  which  no  body  of 
men  could  possibly  be  mistalten.  (1.)  Tliat  his  having 
converted  them  was  not  due  to  mere  eloquence,  but  to  the 
"demonstration  of  the  Spirit  and  of  power;"  (2.)  that 
part  of  this  demonstration  consisted  in  the  coinmunica- 
tion  of  miraculous  power,  which  they  were  then  exercis- 
ing so  generally  as  to  require  to  be  corrected  in  the  irreg- 
ular employment  of  it;  (3.)  that  among  these  miraculous 
gifts  was  one  whicli  enabled  the  "prophet"  or  "spiritual 
person"  to  decide  whether  St.  Paul's  Epistle  was  Scrip- 
ture or  not.  He  could  not  have  written  so,  unless  the 
facts  were  notoriously  true:  for  he  takes  them  for  granted, 
as  consciously  known  by  the  whole  body  of  men  whom 
he  addresses.  [Hinds  on  Inspiration.']  38.  if  any  man 
be  ignorant  — wilfully;  not  wishing  to  I'ecognize  these 
ordinances  and  ray  apostolic  authority  in  enjoining  them. 
let  him  be  ignorant — I  leave  him  to  his  ignorance:  it 
will  be  at  his  own  peril ;  I  feel  it  waste  of  words  to  speak 
anything  further  to  convince  him.  An  argument  likely 
to  have  weight  with  the  Corinthians,  who  admired, 
"knowledge"  so  much.  39.  covet  —  earnestly  desire. 
Stronger  than  "forbid  not:"  marking  how  much  higher 
he  esteemed  "prophecy"  than  "  tongues."  40.  Iiet,  &c. — 
The  oldest  MSS.  read,  "But  let,"  &c.  This  verse  is  con- 
nected with  V.  39,  "  But  (whilst  desiring  prophecy,  and  not 
forbidding  tongues)  let  all  things  be  done  decently,"  &c. 
"Church  government  is  the  best  security  for  Christian 
liberty."    [J.  Newton.]    (Cf.  v.  23, 26-33.) 

CHAPTER  XV. 
Ver.  1-58.  The  Resurrection  Proved  against  thb 
Deniers  of  it  at  Corinth.  Christ's  resurrection  rests 
on  the  evidenceof  many  eye-witnesses,  including  St.  Paul 
himself,  and  is  the  great  fact  preaclied  as  the  ground- 
work of  the  Gospel:  they  who  deny  the  resurrection  in 
general,  must  deny  that  of  Christ,  and  the  consequence 
of  the  latter  will  be,  that  Christian  preaching  and  faith 
are  vain.  1.  Moreover — "Now."  [Alford  and  Ellj- 
COTT.]  I  declare— ?(■<.,  "I  make  known  :"  it  implies  some 
degree  of  reproach  that  it  should  bo  now  necessary  to 
make  it  known  to  them  afresh,  owing  to  some  of  them. 
"  not  having  the  knowledge  of  God"  {v.  31).  Cf.  Galatians 
1.11.  ivhcrein  ye  stand  —  wherein  j'e  now  take  your 
stand.  This  is  j^our  present  actual  privilege,  if  ye  suflfer 
not  yourselves  to  fall  from  your  high  standing.  3.  ye  are 
saved- rather,  "  ye  are  being  saved."  if  ye  lceci»  in  mem- 
ory wlvat  I  preaclied  unto  yon— Able  critics,  Bengel, 
&c.,  prefer  connecting  the  words  thus,  "I  declare  unto 
you  the  Gospel  (v.  1)  in  what  words  I  preached  it  unto 
you."  St.  Paul  reminds  them,  or  rather  makes  known  to 
them,  as  if  anew,  not  only  the  fact  of  the  Gospel,  but  also 
with  what  tvords,  and  6.7/  tvhat  arguments,  he  preached  it  to 
them.  Translate  in  that  case,  "  if  ye  hold  it  fast."  I  pre- 
fer arranging  as  English  Version,  "  By  which  ye  are  saved, 
if  ye  hold  fast  (In  memory  and  personal  appropriation) 
with  ivhat  speech  I  preached  it  unto  you."  unless — which 
is  impossible,  your  faith  is  vain,  in  restingon  Christ's  res- 
urrection as  an  objective  reality.  3.  I  delivered  untn 
you— A  short  creed,  or  summary  of  articles  of  faith,  was 
probably  even  then  existing;  and  a  profession  in  accord- 
ance with  it  was  required  of  candidates  for  baptism  (Acts 
8. 37).  first  of  all— ;(7.,  "among  the  foremost  points"  (He- 
brews 6.  2).  The  atonement  is.  In  St.  Paul's  view,  of  pri- 
mary importance,  whicli  I ...  received — from  Christ 
Himself  by  special  revelation  (cf.  ch.  11. 23).  died  for  our 
sins— i.  e.,  to  atone  for  them :  for  taking  away  our  sin^ 
(1  John  3.5;  cf.  Galatians  1.4):  "gave  Himself  for  our 
sins"  (Isaiah  53.5;  2  Corinthians  5. 15;  Titus  2. 14).  The 
"  for"  here  does  not,  as  in  some  passages,  imply  vicarious 
substitution,  but  "in  behalf  of"  (Hebrews  5.  3;  1  Peter  2. 

291 


Pait/,  by  Christ^s  Resurrection, 


1   COEINTHIANS  XV. 


Proves  the  Necessity  of  Ours. 


24).    It  does  not,  however,  mean  merely  "on  account  of," 
which  is  expressed  by  a  different  Greek  word  (Romans  4. 
25),  (though  in  English  Version  translated  similarly  "for"). 
according  to  the  Scriptures— which  "  cannot  be  broken." 
St.  Paul  puts  the  testimony  of  Scripture  above  that  of 
those  who  saw  the  Lord  after  His  resurrection.  [Bengei..] 
So  our  Lord  quotes  Isaiah  53. 12,  in  Luke  22.  37;  cf.  Psalm 
22,  15,  <fec. ;  Daniel  9.  26.    4.  burled  .  .  .  rose  again  — His 
burial  is  more  closely  connected  with  His  resurrection 
than  His  death.    At  the  moment  of  His  death,  the  power 
of  His  Inextinguishable  life  exerted  Itself  (Matthew  27. 
52).    The  grave  was  to  Him  not  the  destined  receptacle  of 
corruption,  but  an  apartment  fitted  for  entering  into  life 
(Acts  2.26-28).      [Bengel.]     rose  again  —  GreeA:,   "hath 
risen :"  the  state  thus  begun,  and  its  consequences,  still 
continue.     5.  seen  of  Cephas— Peter  (Luke  24.  34).     the 
Twelve— The  round  number  for  "  the  Eleven"  (Luke  24. 33, 
36):  "The  Twelve"  was  their  ordinary  appellation,  even 
when  their  number  was  not  full.     However,  very  possi- 
bly Matthias  was  present  (Acts  I.  22,  23).    Some  of  the 
oldest  MSS.  and  versions  read,  "  the  Eleven :"  but  the  best 
on  the  whole,  "  the  Twelve."    6.  five  hujidred— This  ap- 
pearance was  probably  on  the  mountain  (Tabor,  accord- 
ing to  tradition),  in  Galilee,  when  his  most  solemn  and 
public   appearance,  according    to  His    special  promise, 
was  vouchsafed  (Matthew  26.  32;  28.7,  10,  16).    He  "ap- 
■pointed"  this  place,  as  one  remote  from  Jerusalem,  so 
(hat  believers  might  assemble  there  more  freely  and  se- 
curely.   ALiFOKD's  theoi'y  of  Jerusalem  being  the  scene.  Is 
improbable;  as  such  a  multitude  of  believers  could  not, 
with  any  safety,  have  met  in  one  place  in  the  metropolis, 
after  his  crucifixion  there.  The  number  of  disciples  (Acts 
1. 15)  at  Jerusalem  shortly  after,  was  one  hundred  and 
twenty,  those  in  Galilee  and  elsewhere  not  being  reck- 
oned. Andronicus  and  Junius  were,  perhaps,  of  the  num- 
ber (Romans  16.7):  they  are  said  to  be  "among  the  apos- 
tles" (who  all  were  witnesses  of  the  resurrection.  Acts  1. 
22).    remain  under  this  present— and,  therefore,  may  be 
silted  thoroughly  to  ascertain    the    trustworthiness  of 
their  testimony,  fallen  asleep — in  the  sure  hope  ofaivak- 
ing  at  the  resurrection  (Acts  7.  60).    7.  seen  of  James— the 
L.  ss,  the  brother  of  our  Lord  (Galatians  1. 19).  The  Gospel 
according  to  the  Hebrews,  quoted  by  Jekome  {Catalogua 
Scriptorum    Ecclesiasticorum,     p.    170    D.),     records    that 
"James  swore  he  would  not  eat  bread  from  the  hour  that 
he  drank  the  cup  of  the  Lord,  till  he  should  see  Him  ris- 
ing again  from  the  dead."     all  the  apostles— the  term 
here  includes  many  others  besides  "  the  Twelve"  already 
enumerated  (i'.  5) :  perhaps  the  seventy  disciples  (Luke 
10).    [Chkysostom.]  8.  one  born  out  of  due  time — Greek, 
"the  one  abortively  born  :"  the  abortion  in  the  family  of 
the  apostles.    As  a  child  born  be/ore  the  due  time  is  puny, 
and  though  born  alive,  yet  not  of  the  proper  size,  and 
scai'cely  worthy  of  the  name  of  man,  so  "  I  am  the  least 
of  the  apostles,"  scarcely  "meet  to  be  called  an  apostle  ;" 
!i  supernumerary  taken  into  the  college  of  apostles  out 
of  regular  course,  not  led  to  Christ  by  long  instruction, 
like  a  natural  birth,  but  by  a  sudden  power,  as  those  pre- 
maturely born,    [Gkotius.]    Cf.  the  similar  image  from 
child-birth,  and  by  the  same  spiritual  power,  the  resurrec- 
tion of  Christ  (1  Peter  1.3).   "Begotten  again  by  the  j-estt?-- 
rection  of  Jesus."    Jesus'  appearance  to  Paul,  on  the  way 
to  Damascus,  is  the  one  here  referred  to.    9.  least— The 
name,  "  Paulas,"  in  Latin,  means  least.   I  persecuted  the 
Ch»irch— Though  God  has  forgiven  him,  Paul  can  hardly 
forgive  himself  at  the  remembrance  of  his  past  sin.    10. 
hy  .  .  .  grace  .  .  .  and  His  grace— The  repetition  implies 
the  prominence  which  God's  gracehad  in  his  mind,  as  the 
sole  cause  of  his  marvellous  conversion  and  subsequent 
labours.     Though  "not  meet  to  be  called  an  apostle," 
grace  has  given  him,  in  Christ,  the  meetness  needed  for 
the  office.    Translate  as  the  Greek,  "  His  grace  which  was 
(showed)  towards  me."    tvhat  I  am— occupying  the  hon- 
ourable office  of  an  apostle.    Contrast  with  this  the  self- 
Bufflcient  prayer  of  another  Pharisee  (Luke  18.  11).    but  I 
laboured— by  God's  grace  (Philippians  2. 16).    than  they 
all- than  any  of  the  apostles  {v.  7).    grace  of  God  .  .  . 
With  me— cf.  "  the  Lord  working  with  them"  (Mark  16. 20). 
292 


The  oldest  MSS.  omit  "which  was."     The  "not  I,  but 
grace,"  implies,  that  though  the  human  will  concurred 
with  God  when  brought  by  His  Spirit  into  conformity 
with  His  will,  yet  "  grace  "  so  preponderated  in  the  work, 
tliat  His  own  co-operation  is  regarded  as  nothing,  and 
grace  as  virtually  the  sole  agent.    (Cf.  ch.  3.  9 ;  Matthew 
10.  20;    2  Corinthians  6.  1;    Philippians   2.  12,  13.)     11. 
■whether  it  -were  I  or  they — (the  apostles)  who  "  laboured 
more  abundantly  "  {v.  10)  In  preaching,  such  was  the  sub- 
stance of  our  preaching,  viz.,  the  truths  stated  in  v.  3,  4. 
la.  if— Seeing  that  It  Is  an  admitted  fact  that  Christ  is  an- 
nounced by  us  eye-witnesses  as  having  risen  from  the 
dead,  how  is  it  that  some  of  you  deny  tliat  which  is  a 
necessary  consequence  of  Christ's  resuiTectlon,  viz.,  the 
general  resurrection?    some — Gentile  reasoners  (Acts  17, 
32;  26.  8)  who  would  not  believe  it,  because  they  did  not 
see  "  how  "  It  could  be  {v.  35, 36).    13.  If  there  be  no  general 
resurrection,  which  is  the  consequent,  then   there  can 
have  been  no  resurrection  of  Christ,  which  is  the  ante- 
cedent.   The  head  and  the  members  of  the  body  stand  on 
the  same  footing :  what  does  not  hold  good  of  them,  does 
not  hold  good  either  of  Him  :  His  resurrection  and  theirs 
are  Inseparably  joined  (cf.  v.  20-22;  John  14. 19).    14.  your 
faith  .  .  .  vain— (d.  11.)     The  Greek  for  "  vain  "  here  is, 
empty,  unreal:  in  v.  17,  on  the  other  hand.  It  is,  withoutuse, 
frustrated.    The  principal  argument  of  the  first  preachers 
in  support  of  Christianity,  was  that  God  had  raised  Christ 
from  the  dead  (Acts  L22;  2.32;  4.10,33;  13.37;  Romans 
1.  4).    If  this  fact  were  false,  the  faith  built  on  it  must  be 
false  too.    15.  testified  of  God— i.  e.,  concerning  God.   The 
rendering  of  others  Is,  "against  God"  [Vulgate,  Estiu8, 
Grotius]:   tlie  Greek  preposition  with  the  genitive  Im- 
plies, not  direct  antagonism   (as  the  accusative  would 
mean),  but  indirect  to  the  dishonour  of  God.    English  Ver- 
sion is  probably  better,    if  so  be— as  they  assert.    It  is  not 
right  to  tell  untrue  stories,  though   they  are  told,  and 
seem  for  the  glory  of  God  (Job  13.  7).    16.  The  repetition 
implies  the  unanswerable  force  of  the  argument.     17. 
vain — Ye  are,  by  the  very  fact  (supposing  the  case  to  be 
as  the  skeptics  maintained),/rM«^ra<ed  of  all  which  "your 
faith"  appropriates:   Ye  are  still  under  the  everlasting 
condemnation  of  your  sins  (even  In  tlie  disembodied  state 
which  Is  here  referred  to),  from  which  Christ's  resurrec- 
tion is  our  j  ustlflcation  (Romans  4.  25) :  "  saved  by  his  life  " 
(Romans  5.  10).     18.   fallen  asleep  in  Christ— in  com- 
munion with  Clirist  as  His  members.    "In  Christ's  case 
the  term  used  is  death,  to  assure  us  of  the  reality  of  His 
suffering;  In  our  case,  sleep,  to  give  us  consolation:  In 
His  case.  His  resurrection  having  actually  taken  place, 
St.  Paul  shrinks  not  from  the  term  death;  in  ours,  the 
resurrection  being  still  only  a  matter  of  hope,  he  uses  the 
term  falling  asleep'"  [Photius,  Qucestiones  Amphilochice, 
197J.    perislted— their  souls  are  lost;   they  are  in  misery 
In  the  unseen  world.     19.  If  our  hopes  in  Christ  were 
limited  to  this  life  only,  we  should  be,  of  all  men,  most  to 
be  pitied,  viz.,  because,  whilst  others  live  unmolested,  we 
are  exposed  to  every  trial  and  persecution,  and,  after  all, 
are  doomed  to  bitter  disappointment  in  our  most  cher- 
ished hope ;  for  all  our  hope  of  salvation,  even  of  the  soul 
(not  merely  of  the  body),  hangs  on  the  resurrection  of 
Christ,  without  which  His  death  would  be  of  no  avail  to 
us  (Ephesians  1.  19,20;  1  Peter  1,  3).     The  heathen  are 
"without  hope"  (Ephesians  2.  12;  1  Thessalonlans  4. 13). 
We  should  be  even  worse,  for  we  should  be  also  without 
present  enjoyment  (ch.  4.  9).    ao.  now— as  the  case  really 
is.     and  become— Omitted  in  the  oldest  MSS.    the  first- 
fruits— tlie  earnest  or  pledge,  that  the  whole  resurrec- 
tion harvest  will  follow,  so  that  our  faith  is  not  vain,  nor 
our  hope  limited  to  this  life.    The  time  of  writing  this 
Epistle  was  probably  about  the  Passover  (ch.  5.7);  the 
day  after  the  Passover  sabbath  was  that  for  offering  tlu 
first-fruits  (Leviticus  23. 10,  H),  and  the  same  was  the  day 
of  Christ's  resurrection :  whence  appears  the  appropriate- 
ness of  the  image.    21.  by  man  .  .  .  by  man— The  first- 
fruits  are  of  the  same  nature  as  the  rest  of  the  harvest;  so 
Christ,  the  bringer  of  life,  is  of  the  same  nature  as  the  race 
of  men  to  whom  he  brings  it;  just  as  Adam,  the  bringer 
of  death,  was  of  the  same  nature  as  the  men  on  whom  he 


The  Order  of  our  Resurrection. 


1  CORINTHIANS  XV. 


Christh  Enemies  under  Bis  Feet 


brought  it.  23.  in  Adam  all— In  union  of  nature  with 
Ailani,  as  representative  head  of  mankind  in  tlieir  fall. 
In  Christ  .  .  .  all— In  union  of  nature  witli  Christ,  tlie 
representative  liead  of  mankind  in  their  recovery.  The 
life  brought  in  by  Christ  is  co-extensive  with  the  death 
brought  in  by  Adam.  23.  But  eacK  In  liis  o^vn  ortler— 
rather,  rorifc.-  tlie  Greek  is  not  in  the  abstract,  but  con- 
crete* image  from  troops,  "  each  in  his  own  regiment." 
Though  all  shall  rise  again,  let  not  any  think  all  shall  bo 
saved;  nay,  each  shall  have  his  proper  place,  Christ  first 
(Colossians  1.  18),  and  after  Him  the  godly  who  die  in 
Christ  (1  Thessalonians  4.  16),  in  a  separate  band  from  the 
ungodly,  and  then  "  tlie  end,"  i.  e.,  the  resurrection  of  the 
rest  of  the  dead.  Christian  churches,  ministers,  and  indi- 
viduals, seem,  about  to  be  judged  first  "at  His  coming" 
(Matthew  25.1-30);  then  "all  the  nation.s"  (Matthew  25. 
31-lti),  Christ's  own  flock  shall  share  His  glory  "at  His 
coming,"  which  is  not  to  be  confounded  with  "  the  end," 
or  general  judgment  (Revelation  20.  4-6,  11-15).  The  latter 
is  not  in  this  chapter  specially  discussed,  but  only  the 
first  resurrection,  viz.,  that  of  the  saints:  not  even  the 
judgment  of  Christian  hollow  professors  (Matthew  25. 1- 
30)  at  His  coming,  is  handled,  but  only  the  glory  of  them 
"  thivtare  Christ's,"  who  alone  in  the  highest  sense  "ob- 
tain t.^e  resurrection  from  tlie  dead  "  (Luke  If.  11;  20.  35, 
3G;  Ph.lippians  3.  11,  see  note).  The  second  coming  of 
Christ  iS'  not  a  mere  point  oi  time,  but  a  period  beginning 
With  the  resurrection  of  the  just  at  His  appearing,  and 
ending  with  the  general  judgment.  The  ground  of  the 
universal  resurrection  is  the  union  of  all  mankind-  in 
nature  with  Christ,  their  representative  Head,  wlio  has 
done  awaj  with  death,  by  His  own  death  in  their  stead: 
the  ground  of  the  resurrection  of  believers  is  not  merely 
this,  but  their  personal  union  with  Him  as  their  "Life" 
(Colossians  3.  4),  effected  causatively  by  the  Holy  Spirit, 
and  instrumentally  by  faith  as  the  subjective,  and  by  ordi- 
nances as  tlie  objective  means.  34.  Tlien — after  that: 
next  in  the  succession  of  "  orders  "  or  "  ranks."  tUe  end. — 
the  general  resurrection,  and  final  judgment  and  consum- 
mation (Matt  hew  25.  46).  delivered  up  .  .  .  kingdom  to 
.  .  .  Fatlier— (Cf.  John  13.  3.)  Seeming  at  variance  with 
Daniel  7.  14,  "His  dominion  is  an  everlasting  dominion 
wliich  shall  not  pass  away."  Itcally,  His  giving  up  of  the 
mediatorial  kingdom  to  the  Fatlier,  when  the  end  for  which 
the  mediatorial  economy  was  established  has  been  ac- 
complished, is  altogether  in  harmonj'  with  its  continuing 
everlastingly.  The  change  which  shall  then  take  place, 
shall  be  in  the  manner  of  administration,  not  in  the  king- 
dam  itself;  God  shall  then  come  into  direct  connection 
with  the  earth,  instead  of  mediatorially.  when  Christ  shall 
have  fully  and  finally  removed  everything  that  severs 
asunder  the  holy  God  and  a  sinful  earth  (Colossians  1.  20). 
The  glory  of  God  is  the  final  end  of  Christ's  mediatorial 
office  (Philippians  2.  10,  11).  His  co-eqviality  with  the 
Father  is  independent  of  the  latter,  and  prior  to  it,  and 
shall,  therefore,  continue  when  its  function  shall  have 
ceased.  His  manhood,  too,  shall  everlastingly  continue, 
though,  as  now,  subordinate  to  the  Father.  The  throne 
of  the  Lamb  (but  no  longer  mediatorial)  as  well  as  of  God, 
shall  be  in  the  heavenly  city  (Revelation  22.  3;  cf.  3.  21). 
The  unity  of  the  Godhead,  anil  the  unity  of  the  Church, 
shall  be  simultaneously  manifested  at  Clirist's  second 
coming.  Cf.  Zcphaniah  3.  9;  Zechariah  11.  9;  John  17. 
21-24.  The  oldest  MSS.  for  "shall  have  delivered  up." 
read,  " delivereth  up,"  wliicli  suits  the  sense  better.  It  is 
"when  He  shall  have  put  down  all  rule,"  that  "  He  deliver- 
c<Aup  the  kingdom  to  the  Father."  shall  have  putdown 
all  mle— The  effect  produced  during  the  millenary 
reign  of  Himself  and  His  saints  (Psalm  110.  1 ;  8.  G ;  2.  6-9), 
to  which  passages  St.  Paul  refers,  resting  his  argument  on 
the  two  words,  "all"  and  "until,"  of  the  Psalmist:  a 
proof  of  verbal  inspiration  of  Scripture  (cf.  Revelation  2. 
26,27).  Meanwhile,  He  "rules  in  the  midst  of  His  ene- 
mies" (Psalm  110.  2).  He  is  styled  "the  King"  when  He 
takes  His  great  power  (Matthew  25.  34;  Revelation  11.  15, 
17).  The  Greek  for  "  put  down"  is,  "done  away  ttnth,"  or 
•'brought  to  naught."  "All"  must  be  subject  to  Him, 
whether  openly-opposed  powers,  as  Satan  and  His  an- 


gels, or  kings  and  angelic  principalities  (Ephesians  1.  21). 
25.  must— because  Scripture  foretells  it.  till- there  will 
be  no  further  need  of  His  mediatorial  kingdom,  its  object 
having  been  realized,  enemies  under  his  feet— (Luke  19. 
27;  Ephesians  1.  22.)  3G.  shall  he— Greek,  "is  done  away 
with"  (Revelation  20. 14 ;  cf.  1. 18).  It  is  to  believers  especi- 
ally this  applies  (v.  55-57) ;  even  in  the  case  of  unbelievers, 
death  is  done  away  with  by  the  general  resurrection.  Sa- 
tan brought  in  sin,  and  sin  brought  in  death!  So  they 
shall  be  destroyed  (rendered  utterly  powerless)  in  the 
same  order  (v.  56;  Hebrews  2. 14;  Revelation  19.  20;  20. 10, 
14).  3T.  all  things- including  death  (cf.  Ephesians  1.  22; 
Philippians  3.  21;  Hebrews  2.  8;  1  Peter  3.  22).  It  is  said, 
"hath  put,"  for  what  God  has  said  is  the  same  as  if  it 
were  already  done,  so  sure  is  it.  St.  Paul  here  quotes  the 
8th  Psalm  in  proof  of  his  previous  declaration,  "  For  (it  is 
written),  'He  hath  piU  all  things  under  his  feet.'"  under 
Ills  feet- as  His  footstool  (Psalm  110.  1).  In  perfect  and 
lasting  subjection,  when  Ire— viz.,  God,  who  by  His  Spirit 
inspired  the  Psalmist.  88.  Son  .  .  .  himself .  .  .  subject 
— not  as  the  creatures  are,  but  as  a  Son  voluntarily  subordi- 
nate to,  though  co-equal  Avith,  the  Father.  In  the  media- 
torial kingdom,  the  Son  had  been,  in  a  manner,  distinct 
from  the  Father.  Now,  His  kingdom  shall  merge  in  the 
Father's,  with  whom  He  is  one;  not  that  there  is  thus 
any  derogation  from  His  honour;  for  the  Father  Him- 
self wills  "  that  all  should  honour  the  Son,  as  they  honour 
the  Father"  (Jolin  5.  22,  23;  Hebrews  1.  6).  God  ...  all 
In  all— as  Christ  is  all  in  all  (Colossians  3»ll;  cf.  Zecha- 
riah 14.  9).  7'hcn,  and  not  till  then,  "  all  things,"  without 
the  least  infringement  of  the  Divine  prerogative,  shall  be 
subject  to  the  Son,  and  the  Son  subordinate  to  the  Father, 
whilst  co-equally  sharing  his  glory.  Contrast  Psalm  10. 
4  ;  14.  I.  Even  tlie  saints  do  not  fully  realize  God  as  their 
"all"  (Psalm  73.  25)  now,  through  desiring  it;  then  eacli 
shall  feel,  God  is  all  to  me.  29.  Else— if  there  be  no  resur- 
rection, ivhat  sliall  tUey  do  I— How  wretched  is  their 
lot !  tlicy  .  .  .  ^vliich  are  baptized  for  the  dead— third 
person;  a  class  distinct  from  that  in  which  the  apostle 
places  himself,  "  we"  {v.  30) ;  first  person.  Alfoed  thinks 
there  is  an  allusion  to  a  practice  at  Corinth  of  baptizing 
a  living  person  in  behalf  of  a  friend  who  died  unbaptized; 
thus  St.  Paul,  Avithout  giving  the  least  sanction  to  the 
practice,  uses  an  ad  hominem  argument  from  it  against  its 
practicers,  some  of  whom,  though  using  it,  denied  the  res- 
urrection :  "Wliat  account  can  tliey  give  of  their  prac- 
tice; why  are  they  at  the  trouble  of  it,  if  the  dead  rise 
not  ?"  [So  Jesus  used  an  ad  hominem  argument,  Matthew 
12.  27.]  But  if  so,  it  is  strange  there  is  no  direct  censure  of 
it.  Some  Marcionites  adopted  the  practice  at  a  later  pe- 
riod, probably  from  taking  this  passage, as  Alford  does; 
but,  generallj',  it  was  unknown  in  the  Church.  Bengei. 
translates,  "over  (immediately  upon)  the  dead,"  i.e.,  who 
will  be  gathered  to  the  dead  immediately  after  baptism. 
Cf.  Job  17.  1,  "the  graves  are  ready  for  me."  The  price 
they  get  for  their  trouble  is,  that  they  should  be  gathered 
to  the  dead  for  ever  (i>.  13,  16).  Many  in  the  ancient 
Church  put  off  baptism  till  near  death.  This  seems  the 
better  view;  though  there  may  have  been  some  rites  of 
s.ymbolical  baptism  at  Corinth,  now  unknown,  perhaps 
grounded  on  Jesus'  words  (Matthew  20.  22,  23),  which  St. 
Paul  here  alludes  to.  The  best  punctuation  is,  "  If  the 
dead  rise  not  at  all,  Avhy  are  they  then  baptized /or  Wiem" 
(so  the  oldest  MSS.  read  the  last  words,  instead  of  "  for  the 
dead")?  30.  we  — apostles  (v.  9;  ch.  4.  9).  A  gradation 
from  those  who  could  onl.v  for  a  little  time  enjoy  this  life 
(i.e.,  those  baptized  at  the  pointof  death),  to  w«,  who  could 
enjoy  it  longer.  If  we  had  not  renounced  the  world  for 
Christ.  [Bengei..]  31.  hy  yoxxv  reiolcing— by  the  glorying 
which  I  have  concerning  you,  as  the  fruit  of  my  labours  in 
the  Lord.  Some  of  the  earliest  MSS.  and  fathers  read 
"  our,"  with  the  same  sense.  Bengel  understands  "your 
rejoicing,"  to  be  the  enjoyable  state  of  the  Corinthians,  as 
contrasted  with  his  dying  daily  to  give  his  converts  re- 
joicing or  glorying  (ch.  4.  8 ;  2  Corinthians  4. 12, 15 ;  Ephe- 
sians 3,  13;  Philippians  1.  26).  But  the  words,  "which  I 
have,"  favour  the  explanation — ^the  rejoicing  which  I  hava 
over  you.'    Many  of  the  oldest  MSS.  and  Vulgate  insert 

293 


The  Danger  of  Evil  Communications 


1  COKINTHIANS  XV. 


In  what  Manner  we  shall  Hise. 


"brethren"  here.    I  die  dally— This  ought  to  stand  first 
in  the  sentence,  as  it  is  so  put  prominently  forward  in  the 
Greek.    I  am  day  by  day  in  sight  of  death,  exposed  to  it, 
und  expecting  it  (2  Corinthians  4.  U,  12;  1.  8,  9 ;  11.  23).    33. 
Punctuate  thus:  "If  after  the  manner  of  men  I  have 
fought  with  beasts  at  Ephesus,  wliat  advantageth  it  me? 
If  the  dead  rise  not,  let  us  eat  and  drink,"  &c.    [Bengel.] 
If  "merely  as  a  man''  (with  the  mere  human  hope  of  the 
present  life;  not  with  the  Christian's  hope  of  tlie  resur- 
rection ;  answering  to  "  If  the  dead  rise  not,"  tlie  parallel 
clause  in  the  next  sentence),  I  have  fought  with  men  re- 
sembling savage  beasts.     Heraclitus,   of  Ephesus,  had 
termed  his  countrymen  "wild  beasts"  400  years  before. 
So  Epimenides  called  the  Cretians  (Titus  1.  12).    St.  Paul 
was  still  at  Ephesus  (ch.  16.  8),  and  there  his  life  was 
daily  in  danger  (ch.  4.  9;  cf.  2  Corinthians  1.  8).    Though 
the  tumult  (Acts  19.  29,  30)  had  not  yet  taken  place  (for 
after  it  he  set  out  immediately  for  Macedonia),  tliis  Epis- 
tle was  written  evidently  just  before  it,  wlien  the  storm 
was  gathering,  "many  adversaries"  (ch.  16.  9)  were  al- 
ready menacing  him.     wliat  advantagetU  it  mc  T  —see- 
ing I  have  renounced  all  that,  "as  a  mei-e  man,'"  might 
compensate  me  for  sucli  suflFerings,  gain,  fame,  &c.    let 
XM  eat,  &c.— Quoted  from  LXX.  (Isaiah  22. 13),  Avhere  the 
prophet  describes  the  reckless  self-indulgence  of  the  de- 
spisers  of  God's  call  to  mourning.  Let  us  enjoy  the  good 
things  of  life  now,  for  it  soon  will  end.    St.  Paul  imitates 
the  language  of  such  skeptics,  to  reprove  both  their  the- 
ory and  practice.     "If  men  but  persuade  themselves 
that  they  shaft  die  like  the  beasts,  tliey  soon  will  live  like 
beasts  too."    [South.]     33.  evil  communications  cor- 
rupt good  manners— a  current  saying,  forming  averse 
in  Menander,  the  comic  poet,  who  probably  toolc  it  from 
Euripides  (Socrates,  Historia  Ecclesiasiica,  3.  IG).    "  Evil 
communications"  refer  to  intercourse  with   those  who 
deny  the  resurrection.     Their  notion    seems    to    have 
been,  that    the    resurrection    is   merely  spiritual,  tliat 
sin  has  its  seat  solely  in  the  body,  and  will  be  left  behind 
when  the  soul  leaves  it,  if,  indeed,  the  soul  survive  death 
at  all.  good— not  only  good-natured,  but  pliant.  Intimacy 
with  the  profligate  society  around  was  apt  to  corrupt  the 
principles  of  the  Corinthians.    34.  A-wake- Zt<.,  "out  of 
the  sleep"  of  carnal  intoxication  into  which  ye  are  thrown 
by  the  influence  of  tliese  skeptics  (v.  32;    Joel  1.5).     to 
righteousness- in  contrast  with  "sin"  in  this  verse,  and 
corrupt  manners,  v.  33.    sin  not — do  not  give  yourselves  up 
to  sinful  pleasures.    Tlie   Greek  expresses  a   continued 
state  of  abstinence  from  sin.    Thus,  St.  Paul  implies  that 
they  who  live  in  sinful  pleasures  readily  persuade  them- 
selves of  what  they  wish,  viz.,  that  there  is  to  be  no  resui'- 
rection.    some — the   same   as    in    v.  12.    liave   not   tlie 
knovirledge  of  God — and  so  knoiv  not  His  power  in  the 
resurrection  (Mattliew  22.  29).    Stronger  than  "  are  ignor- 
ant of  God."    An  habitual  ignorance:  wilful,  in  that  they 
prefer  to  keep  their  sins,  rather  than  part  with  them,  in 
order  to  know  God  (cf.  John  7.  17;  1  Peter  2. 15).    to  your 
sliame— that  you  Corinthian  Christians,  who  boast  of 
your  knoiuledge,  should  have  among  you,  and  maintain 
intercourse  with,  those  so  practically  ignorant  of  God,  as 
to  deny  the  resuri-ection.    35.  Ho'iv— It  is  folly  to  deny  a 
fact  of  REVELATION,  bccause  we  do  not  know  the  "  how." 
Some  measure  God's  power  by  their  petty  intelligence, 
and  won't  admit,  even  on  His  assurance,  anything  which 
they  cannot  explain.    Ezekiel's  answer  of  faith  to  the 
question  is  the  truly  wise  one  (Ezekiel  37.  3).    So  Jesus 
argues  not  on  principles  of  philosophy,  but  wholly  from 
"the  power  of  God,"  as  declared  by  the  Word  of  God 
(Matthew  19.  26;  Mark  10.  27;  12.  23;  Luke  18.  27).    come— 
The  dead  are   said  to  depart,  or  to  be  deceased:  those 
rising  again  to  come.    The  objector  could  not  understand 
how  the  dead  are  to  rise,  and  with  what  kind  of  a  body  they 
are  to  come.    Is  it  to  be  the  same  body?    If  so,  how  is 
this,  since  the  resurrection  bodies  will  not  eat  or  drink, 
or  beget  children,  as  the  natural  bodies  do?    Besides,  the 
latter  have  mouldered  into  dust.    Hoiv  then   can   they 
rise  again?    If  it  be  a  different  body,  how  can  the  per- 
Konal  identity  be  preserved?    St.  Paul  answers.  In  one 
seuse  it  will  be  the  same  body,  in  another,  a  distinct 
294 


body.  It  will  be  a  body,  but  a  spiritual,  not  a  natural, 
body.  36.  fool— with  all  thy  boasted  philosophy  (Psalm 
14.  1).  tliat  -ivhicli  tliou— "  Thou,"  emphatical :  appeal 
to  the  objector's  oivn  experience:  "The  seed  which  thou, 
thyself  sowest."  St,  Paul,  in  this  verse  and  v.  42,  answers 
the  question  v.  35,  "How;"  and  in  v.  37-41  and  43,  the 
question,  "With  ivhat  kind  of  body?"  He  converts  the 
very  objection  (the  death  of  the  natural  body)  into  an 
argument.  Death,  so  far  from  preventing  quickening,  is 
the  necessary  prelude  and  prognostication  of  It,  just  as 
the  seed  "is  not  quickened"  into  a  new  sprout  with  in- 
creased produce,  "except  it  die"  (except  a  dissolution  of 
its  previous  organization  takes  place).  Christ  by  Hia 
death  for  us  has  not  given  us  a  reprieve  from  death  as  to 
the  life  which  we  have  from  Adam ;  nay,  He  permits  the 
law  to  take  its  course  on  our  fleshly  nature ;  but  He  brings 
from  Himself  new  spiritual  and  heavenly  life  out  of  death 
{v.  37).  37.  not  tlxat  body  tliat  sliall  toe — A  body  beau- 
tiful and  no  longer  a  "bare  grain."  [Bengel.]  No  longer 
without  stalk  or  ear,  but  clothed  with  blade  and  ears, 
and  yielding  many  grains  instead  of  only  one.  [Grotius.] 
There  is  not  an  identity  of  all  the  particles  of  the  old  and 
the  new  body.  For  the  perpetual  transmutation  of  mat- 
ter is  inconsistent  with  this.  But  tliere  is  a  hidden  germ 
which  constitutes  theidentity  of  body  amidst  all  outward 
changes ;  the  outward  accretions  fall  off  in  its  develop- 
ment, whilst  the  germ  remains  the  same.  Every  such 
germ  ("seed,"  v.  38)  "shall  have  its  own  body,"  and  be 
instantly  recognized,  just  as  each  plant  now  is  known 
from  the  seed  that  was  sown  (see  Note,  ch.  6.  13).  So 
Christ  by  the  same  image  illustrated  the  truth  that  His 
death  was  the  necessary  prelude  of  His  putting  on  His 
glorified  body,  which  is  the  ground  of  the  regeneration 
of  the  many  who  believe  (John  12.24).  Progress  is  thQ 
law  of  the  spiritual,  as  of  the  natural  world.  Death  is 
the  avenue  not  to  mere  revivification  or  reanimation,  but 
to  resurrection  and  regeneration  (Matthew  19.28;  Philip- 
pians  3.  21).  Cf.  "planted,"  &c.,  Romans  6.  5.  38.  as  it 
liatli  pleased  liim— at  creation,  when  He  gave  to  each  of 
the  (kinds  of)  seeds  (so  the  Greek  is  for  "  to  every  seed")  a 
body  of  its  own  (Genesis  1.  11,  ".after  its  kind,"  suited  to  its 
species).  So  God  can  and  will  give  to  the  blessed  at  the 
resurrection  their  own  appropriate  body,  such  as  it  pleases 
Him,  and  such  as  is  suitable  to  their  glorified  state :  a 
body  peculiar  to  the  individual,  substantially  the  same 
as  the  body  sown.  39-41.  Illustrations  of  the  suitability 
of  bodies,  however  various,  to  their  species:  the  flesh  of 
the  several  species  of  animals;  bodies  celestial  and  ter- 
restrial ;  the  various  kinds  of  light  in  the  sun,  moon,  and 
stars,  respectively.  llesU— animal  organism.  [DeWette.] 
He  implies  by  the  word  that  our  resurrection  bodies  shall 
be  in  some  sense  really  fiesh,  not  mere  phantoms  of  air 
[Estius.]  So  some  of  the  oldest  creeds  expressed  it,  "1 
believe  in  the  resurrection  of  the  fles?i."  Cf.  as  to  Jesus' 
own  resurrection  body,  Luke  24.  39 ;  John  20.  27 ;  to  which 
ours  shall  be  made  like,  and  therefore  shall  be  flesh,  but 
not  of  animal  organism  (Philippians  3.  21)  and  liable  to 
corruption.  But  v.  50  below  implies,  it  is  not  "flesh  and 
blood"  in  the  animal  sense  we  now  understand  them ;  for 
these  "shall  not  inherit  the  kingdom  of  God."  not  the 
same— not  flesh  of  the  saiii^e  nature  and  excellency.  As 
the  kinds  of  flesh,  however  widely  dififering  from  one  an- 
other, do  not  cease  to  be  flesh,  so  the  kinds  of  bodies, 
however  diflering  from  one  another,  are  still  bodies.  AH 
this  Is  to  illustrate  thediflTerenceof  tlie  new  celestial  body 
from  its  terrestrial  seed,  whilst  retaining  a  substantial 
identity,  tocasts— quadrupeds,  anotlter  of  lislies  .  .  , 
another  of  birds— Most  of  the  oldest  MSS.  read  thus, 
"another  flesh  of  birds  .  .  .  another  of  fishes:"  the  order 
of  nature.  40.  celestial  bodies— Not  the  sun,  moon,  and 
stars,  which  are  first  introduced  v.  41,  but  the  bodies  of 
angels,  as  distinguished  from  the  bodies  of  earthly  crea- 
tures, the  glory  of  the  celestial— (Luke  9.  26).  glory 
of  .  .  .  terrestrial— (Matthew  6.28,29;  1  Peter  1.24).  41. 
one  glory  of .  .  .  sun  .  .  .  another  .  .  .  of  .  .  .  moon — 
The  analogy  is  not  to  prove  different  degrees  of  glory 
among  the  blessed  (whether  this  may  be,  or  not,  indirectly 
hinted  at),  but  this :  As  the  various  fountains  of  liglit. 


Tlie  Believer's  Resurrection, 


1  COKINTHIANS  XV. 


♦ 


and  the  Manner  oj  it. 


which  is  so  similar  in  its  aspect  and  properties,  differ  (the 
Bun  from  tiie  moon,  and  the  moon  from  tlie  stars ;  and  even 
one  star  from  another  star,  thougli  all  seem  so  much 
alike);  so  tliere  is  nothing  unreasonable  in  the  doctrine 
that  our  present  bodies  differ  from  our  resurrection  bodies, 
though  still  continuing  bodies.    Cf.  the  same  simile,  ap- 
propriatb  especially  in  the  clear  Eastern  skies  (Daniel  12. 
3;   Matthew  13.  43)."  Also  that  oiseed  in  the  same  parable 
(Matthew  13.  21 ;  Galatians  6.7,8).    43.  so-*vii— Following 
up  the  image  of  seed.    A  deliglitful  word  instead  of  burial. 
in  corruption— Zi'abte  to  corruption :  corruptible :  not  merely 
R  xirey  when  dead  to  corruption;  as  the  contrast  shows, 
"  raised  in  incorruption,"  i.  e.,  not  liable  to  coi-rujjtion,  in- 
corruptible.   43.  in  (lisliouour — answering  to  "our  vile 
body"  (Pliilippians  3.  21) ;  lit.,  "  our  body  of  humiliation  :" 
liable  to   various  humiliations  of  disease,  injurj',  and 
decay  at  last,    in  glory— the  garment  of  incorruption  {v. 
42,  43)  like  His  glorious  body  (Pliilippians  4.  21),  whicli  we 
shall  put  on  (u.  49,  53;   2  Corinthians  5.  2-4).    in  weak- 
ness—  liable    to    inflrmities    (2   Corinthians    13.  4).     in 
power— answering  to  a  "spiritual  body"'  (v.  44;  cf.  Luke 
1. 17,  "Spirit  and  power").    Not  liable  to  the  weaknesses 
of  our   present   frail    bodies   (Isaiali  33.  24;    Revelation 
21.4).    44.    a    natnral   body— Hi.,  "an  animal  body,"  a 
body  moulded  in  its  organism  of  "  flesh  and  blood"  (r.  50) 
to  suit  the  animal  soul  which  predominates  in  it.    The 
Holy  Spirit  in  the  spirit  of  believers,  indeed,  is  an  earnest 
of  a  superior  state  (Romans  8. 11),  but  meanwhile  in  the 
6od!/ the  animal  soul  preponderates;  hereafter  the  Spirit 
shall  predominate,  and  the  animal  soul  be  duly  subordi- 
nate,   spiritual  liody— a  body  wholly  moulded  by  the 
Spirit,  and  its  organism  not  conformed  to  the  lower  and 
animal  (Luke  20.  3-5,  36),  but  to  the  higher  and  spiritual, 
life  (cf.  ch.  2.  14;  1  Thessalonians  5.  23).    ttiere  is,  Ac- The 
oldest  MSS.  read,  "If  there  is  a  natural  (or  animal- soided) 
body,  there  is  also  a  spiritual  body."    It  is  no  more  won- 
derful a  thing,  that  there  should  be  a  body  fitted  to  the 
capacities  and  want  of  man's  highest  part,  his  spirit,  than 
(which  we  see  to  be  the  case)  that  there  should  be  one 
fitted  to  the  capacities  and  Avants  of  his  subordinate  part, 
the  animal  soul.  [AiiFOED.]    43.  so— in  accordance  M'ith 
the  distinction  just  nientioned  between  the  natural  or 
animal-souled  body  and  tlxe  spiritual  body,    it  is  -vvritten 
—(Genesis  2.7) — "Man  became  (was  made  to  become)  a 
living  soul,"  i,  e.,  endowed  with  an  animal  soul,  tlie  living 
principle  of  his  bod5%    tine  last  Adam— the  last  Head  of 
humanity,  who  is  to  be  fully  maul fi.-sted  in  the  last  day, 
wliich  is  His  day  (John  6.  39).    He  is  so  called  in  Job  19.  25; 
see  my  Note  there  (cf.  Romans  5.  14).    In  contrast  to  "  the 
last,"  St.  Paul   calls  "man"   (Genesis   2.  7)  "tlie  riiiST 
Adam."    quickening— not  only  living,  Ijut  making  alive 
(John  5.  21 ;  6.  33,  39,  40,  54,  57,  62,  63 ;  Romans  8.  11).     As  the 
natural  or  animal-souled  body  {v.  44)  is  the  fruit  of  our 
union  with  the  first  Adam,  an  animal-souled  man,  so  the 
spiritual  body  is  the. fruit  of  our  union  with  the  second 
Adam,  wlio  is  the  quickening  Spirit  (2  Corinthians  3.  17). 
As  He  became  representative  of  the  whole  of  humanity 
in  His  union  of  the  two  natures.  He  exhausted  in  His 
own  person  tlie  sentence  of  death  passed  on  all  men,  and 
givcth  spiritual  and  everlasting  life  to  whom  He  will. 
46.  nfter^vard — Adam  had  a  soul  not  necessarily  mortal, 
as  it  afterwards  l)ecame  by  sin,  but  "a  living  soul,"  and 
destined  to  live  for  ever,  if  he  had  eaten  of  the  tree  of  life 
(Genesis  3.  32);  still  his  body  was  but  an  animal-souled 
body,  not  a  spiritual  body,  such  as  I)elievers  shall  have; 
much  less  was  he  a  "life-giving  spirit,"  as  Christ.    His 
soul  had  the  germ  of  the  Spirit,  rather  than  the  fulness 
of  It,  such  as  man  shall  have  when  restored  "body,  soul, 
and  spirit,"  liy  the  second  Adam  (1  Thessalonians  5.  23). 
As  the  first  and  lower  Adam  came  before  the  second  and 
heavenly  Adom.so  the  animal-souled  body  comes  first, 
and  must  die  before  it  be  changed  into  the  spiritual  body 
(i.  e.,  tliat  in  whicli  tlie  Spirit  predominates  over  the  ani- 
mal soul).    47.  of  tlic  earth— inasmuch  as  being  sprung 
from  the  earth,  he  is  "earthy"  (Genesis  2.  7;  3.  19,  "dust 
thou  art") ;  i.  e.,  not  merely  eartlily  or  born  ttpon  the  earth, 
but  terrene,  or  of  earth,  lit.,  "of  heaped  earth"  or  claj'. 
Adam  means  red  earth,    tlie  Lord— Omitted  lu  the  oldest 


MSS.  and  versions,    from  lieaven- (John  3. 13,  31.)    Ha- 
manity  in  Christ  is  generic.  In  Him  man  is  impersonated 
in  his  true  ideal  as  God  originally  designed  him.    Christ 
Is  the  representative  man,  (he  federal  head  of  redeemed 
man.    48.  As  is  tlie  eartliy— viz.,  Adam,    tliey  .  .  .  tliat 
arc  earOiy— All  Adam's  posterity  in  their  natural  state 
(John3.  6,  7).    tlie  lieavcnly— Christ,    tliey  ...  tliat  are 
heavenly- His  people  in  their  regenerate  state  (Philip- 
J)ians  3.  20,  21).    As  the  former  precedes  the  latter  state,  so 
the  natural  bodies  precede  the  spiritual  bodies.    49.  a»— 
Greek,  "even  as"  (see  Genesis  5.  3).    we  sliaU  also  hear— 
or  wear  as  a  garment.  [Bengel.]    The  oldest  MSS.  and 
versions  read,  "  We  must  also  bear,"  or  "  let  us  also  bear." 
It  implies  tlie  Divine  appointment  (cf.  "must,"  v.  53)  and 
faitli  assenting  to  it.  An  exhortation,  and  yet  implying  a 
promise  (so  Romans  8.  29).    The  conformity  to  the  image 
of  the  heavenly  Representative  man  is  to  be  begun  here 
in  our  souls,  in  part,  and  shall  be  perfected  at  the  resur- 
rection in  both  bodies  and  souls.    50.  (See  Notes,  v.  37,  39.) 
"Flesh  and  blood"  of  the  same  animal  and  corruptible 
nature  as  our  present  {v.  44)  animal-soiiled  bodies,  cannot 
Inherit   the   kingdom   of  God.    Therefore   the   believer 
acQtuiesces  gladly  In  the  unrepealed  sentence  of  the  holy 
law,  which  appoints  the  death  of  the  present  body  as  the 
necessary  preliminary  to  the  resurrection  body  of  glory. 
Hence  he  "dies  daily"  to  the  flesh  and  to  the  world,  as 
the  necessary  condition  to  his  regeneration  here  and  here- 
after (John  3.  6 ;  Galatians  2.  20).    As  the  being  born  of  the 
flesh  constitutes  a  child  of  Adam,  so  the  being  born  of  the 
Spirit  constitutes  a  cliild  of  God.    cannot— Not  merely  is 
the  change  of  hoi\y  possible,  but  it  is  necessary.    The  spirit 
extracted  from  tlie  dregs  of  wine  does  not  so  much  diflfer 
from  them,  as  the  glorified  man  does  from  the  mortal 
man  [Bengel]  of  mere  animal  flesh  and  blood  (Galatians 
1. 16).    The  resurrection  body  will  be  still  a  body  though 
spiritual,  and  substantially  retaining  the  personal  iden- 
tity; as  is  proved  by  Luke  24.39;  John  20.  27,  compared 
with  Philippians  3.21.    the  Itingdom  of  God— which  is 
not  at  all  merely  animal,  but  altogether  spiritual.    Cor- 
ruption doth  not  iiihei-it,  tliough  it  is  the  way  to,  incorrup- 
tion {v.  36,  52,  53).    51.  Behold— Calling  attention  to  the 
"mystery"  heretofore  hidden  in  God's  purposes,  but  now 
revealed,    you- emphatical  in  tlie  Greek;  1  show  (Greek, 
"tell,"  viz.,  by  the  ^uord  of  the  Lord,  1  Thessalonians  4.  15) 
YOU,  who  think  you  have  so  much  knowledge,  "a  mys- 
tery" (cf.  Romans  11.  25)  which  your  reason  could  never 
have  discovered.    Many  of  the  old  MSS.  and  fathers  read, 
"  We  shall  all  sleep,  but  we  shall  not  all  be  changed ;"  but 
this   is  plainly  a  corrupt  reading,  inconsistent  with  1 
Thessalonians   4.  15,  17,    and    with   the   apostle's    argu- 
ment here,  which  is  that  a  change  is  necessary  {v.  53), 
English  Version  is  supported  by  some  of  the  oldest  MSS. 
and  fathers.    The  Greek  is  lit.,  "  We  all  shall  not  sleep, 
but,"  &c.    The  putting  oft'  of  the  corruptible  body  for  an 
incorruptible  bj^  an  instantaneous  change  will,  in  the  case 
of  "the  quick,"  stand  as  equivalent  to  death,  appointed 
to  all  men  (Hebrews  9.  27);  of  this  Enoch  and  Elijah  are 
types  and  forerunners.    The  "  we"  implies  that  Christians 
in  that  age  and  every  successive  age  since  and  hereafter 
were  designed  to  stand  waiting,  as  if  Christ  might  come 
again  in  their  time,  and  as  if  tliey  might  be  found  among 
"  the  quick."    53.  the  last  trump — at  the  sounding  of  the 
trumpet  on  the  last  day  [Vatablus]  (Matthew  24.  31 ;   1 
Thessalonians  4. 10).    Or  the  Spirit  by  St.  Paul  hints  that 
the  otiier  trumpets  mentioned  subsequently  in  the  Apoc- 
alypse shall  precede,  and  that  this  shall  be  the  last  of  all 
(cf.  Isaiah  27.  13 ;  Zechariah  9. 14).    As  the  law  was  given 
with  the  sound  of  a  trumpet,  so  the  final  Judgment  ac- 
cording to  it  (Hebrews  12,  19;  cf.  Exodus  19.  10).    As  the 
Lord  ascended  "  with  tlie  sound  of  a  trumpet"  (Psalm  47. 
5),  so  He  shall  descend  (Revelation  11.  15).    The  trumpet 
was  sounded  to  convoke  tlie  people  on  solemn  feasts, 
especially  on  the  first  day  of  the  seventh  month  (the  type 
of  the  completion  of  time;  seven  being  the  number  for per- 
fection;  on  the  tenth  of  the  same  month  was  tlie  atone- 
ment, and  on  the  fifteenth  tlie  feast  of  tabernacles,  com- 
memorative of  completed    salvation  out  of  the  spiritual 
Egypt,  cf.  Zechariah  14. 18, 19);  cf.  Psalm  50. 1-7.     Cf.  Hla 

295 


The  Slrmgth  of  Sin  in  the  Law. 


1   COKJNTHIANS  XVI. 


The  brethren  Exhorted  to  Charily. 


calling  forth  of  Lazarus  from  the  grave  "with  a  loud 
voice,"    John    11.    43,    with    5.    2.5,    28.      and  — immedi- 
ately, in   consequence.     53.   tlils— pointing   to   ?ii«  own 
body  and  that  of  those  wliom  he  addresses,    put  on— 
as   a  garment   (2   Corinthians   5.  2,  3).     Imnioi-tnlity— 
Here  only,  besides  1  Timothy  6.16,  the  word  "immor- 
tality" is  found.     Nowhere  is  the  immortality  of  the 
soul,  distinct  from   the  body,  taught;   a  notion  which 
many  erroneously  have  derived  from  heathen  philoso- 
phers.    Scripture    does    not    contemplate    tlie    anoma- 
lous state  brought  about  by  death,  as  the  consummation 
to  be  earnestly  looked  for  (2  Corinthians  5.  4),  but  the  res- 
urrection.   54.  then— not  before.    Death  has  as  yet  a  sting 
even  to  the  believer,  in  that  his  body  is  to  be  under  its 
power  till  the  resurrection.    But  then  tlie  sting  and  power 
of  death  shall  cease  for  ever.    Death  is  swallowed  up  in 
victory— In  Hebrew  of  Isaiah   25.  8,  from    which    it   is 
quoted,  "  jETe  (Jehovah)  will  swallow  up  death  in  victory ;" 
i.  e.,  forever:   as  "in  victory"  often  means  in  Hebreiu 
idiom  (Jeremiah  3.  5;  Lamentations  5.  20).    Clirist  will 
swallow  it  up  so  altogether  victoriously  that  it  shall  never 
more  regain  its  power  (cf.  Hosea  G.  2;  13. 14;  2  Corinthians 
5.  4 ;  Hebrews  2.  14, 15;  Revelation  20. 14 ;  21.  4).    55.  Quoted 
from  Hosea  13.14,  substantially;  but  freely  used  by  the 
warrant  of  the  Spirit  by  which  St.  Paul  wrote.    The  He- 
brew may  be  translated,  "O  death,  where  are  thy  plagues? 
Where,  O  Hades,  is  thy  destruction  ?"  The  LXX.,  "  Where 
is  thy  victory  (W«.,  m  a  lawsuit),  O  death?    Where  is  thy 
sting,    O   Hades?"      "Sting"    answers    to    the    Hebretu 
"  plagues,"  viz.,  a  poisoned  siing  causing  plagues.    Appro- 
priate, as  to  the  old  serpent  (Genesis  3. ;  Numbers  21.  6). 
"Victory"    answers  to  the    Hebrew  "destruction."     Cf. 
Isaiah  25.  7,  "destroy  .  .  .  veil  .  .  .  over  all  nations,"  viz., 
victoriously  destroy  it ;  and  to  "  in  victory"  (v.  54),  which  he 
triumphantly  repeats.    The  "where"  implies  their  past 
victorious  destroying  power  and  sting,  now  gone  for  ever; 
obtained  through  Satan's  triumph  over  man  in  Eden, 
which  enlisted  God's  law  on  tlie  side  ol'  Satan  and  deatli 
against  man  (Romans  5. 12, 17.  21).    The  souls  in  Hades 
being  freed  by  the  resurrection,  deatli's  sting  and  victory 
are  gone.    For  "  O  grave,"  the  oldest  MSS.  and  versions 
read,  "O  death,"  the  second  time.    56.  If  tlierewere  no 
sin,  there  would  be  no  death.    Man's  transgression  of  the 
law  gives  death  its  lawful  power,    strength  of  sin  is  the 
la-»v— Witliout  the  law  sin  is  not  perceived  or  imputed 
(Romans  3.  20;  4.  15;  5.  13).    The  law  makes  sin  the  more 
grievous  by  making  God's  Avill  tlie  clearer  (Romans  7. 
8-10).    Christ's  people  are  no  longer  "under  the  law"  (Ro- 
mans 6.  14).    57.  to  God— The  victory  was  in  no  way  due 
to  ourselves  (Psalm  98. 1).    giveth— a  present  certainty. 
the  victory — which  death  and  Hades  ("  the  grave")  had 
aimed  at,  but  which,  notwithstanding  the  opposition  of 
them,  as  well  as  of  the  law  and  sin,  we  have  gained.    The 
repetition  of  the  word  (v.  54,  55)  is  appropriate  to  the 
triumph  gained.     58.  beloved- Sound  doctrine  kindles 
Christian  love,  steadfast— not  turning  aside  from  the  faith 
of  the  resurrection  of  yourselves,    unmovable — not  turned 
aside  by  others  {v.  12;  Colossians  1.  23).    the  -work  of  the 
liord— the  promotion  of  Christ's  kingdom  (Philippians  2. 
30).     not  in  vain— as  the   deniers  of  the    resurrection 
would  make  it  (v.  14, 17).    in  the  Lord— applying  to  the 
whole  sentence  and  its  several  clauses:  Ye,  as  being  in 
the  Lord  by  faith,  know  that  j'our  labour  in  the  Lord 
(t.  €.,  labour  according  to  His  will)  is  not  to  be  without  its 
reward  in  the  Lord  (through  His  merits  and  according  to 
His  gracious  appointment). 

CHAPTEE   XVI. 

Ver.  1-24.    Directions  as  to  the  Collection  for  the 
JUBEAN  Christians:  St.  Paul's  Future  Plans:   He 

COMMENDS  TO  THEM  TIMOTHY,  APOLLOS,  &C.  SALUTA- 
TIONS AND  CONCLUSIONS.  1.  collection  for  the  saints— 
at  Jerusalem  (Romans  15.  26)  and  in  Judea  (Acts  11.  29,  30; 
24.17;  cf.  2  Corinthians  8.  4;  9.  1.  12).  He  says  "saints" 
rather  than  "the  poor,"  to  remind  the  Corinthians  that 
In  giving  it  is  to  ifie  Lord's  people,  their  own  bretliren  in  the 
/aith.  Towards  the  close  of  the  national  existence  of  the 
296 


Jews,  Judea  and  Jerusalem  were  harassed  with  various 
troubles,  which  In  part  affected  the  Jewish  Christians. 
The  community  of  goods  which  existed  among  them  for 
a  time  gave  temporary  relief,  but  tended  ultiniately  to 
impoverish  all  by  paralyzing  individual  exertion  (Acts  2. 
44),  and  hence  was  soon  discontinued.    A  beautiful  fruit  of 
grace  it  was,  that  he  who  had  by  persecutions  robbed 
many  of  their  all  (Acts  26.  10),  should  become  the  fore- 
most in  exertions  for  their  relief,    as  I  have  given — 
rather,  "gave  order,"  viz.,  during  my  journey  tlirough 
Galatia,  that   mentioned  Acts  18.  23.    The  churches  of 
Galatia  and  Phrygla  were  the  last  which  Paul  visited 
before  writing  this  Epistle.    He  was  now  at  Ephesus,  and 
came  thitlier  immediately  from  visiting  them  (Acts  18. 
23 ;  19.  1).    That  he  had  not  been  silent  in  Galatia  on  con- 
tributions for  the  poor,  appears  from  the  hint  let  fall  in 
his  Epistle  to  that  Church  (Galatians  2. 10):  an  undesigned 
coincidence  and  mark  of  genuineness.    [Paley's  Horce 
PauUncE.]    He  proposes  the  Galatians  as  an  example  to 
the  Corinthians,  the  Corinthians  to  the  Macedonians,  the 
Corinthians  and  Macedonians  to  the  Romans  (Romans  15. 
26, 27 ;  2  Corinthians  9. 2).    There  is  great  force  in  example. 
3.  firstday  of . . .  week—already  kept  sacred  by  Christians 
as  the  day  of  the  Lord's  resurrection,  the  beginning  day 
both  of  the  physical  and  of  the  new  spiritual  creations: 
it  gradually  superseded  the  Jewisli  sabbath  on  the  seventh 
day  (Psalm  118.  22-24 ;  John  20. 19, 26 ;  Acts  20. 7 ;  Revelation 
1. 10).    So  the  beginning  of  the  year  was  changed  from 
autumn  to  spring  when  Israel  was  brought  out  of  Egypt. 
Three  annual  feasts,  all  typical  of  Cliristian  truths,  were 
directed  to  be  kept  on  the  first  day  of  the  week:  the  feast 
of  the  wave  offering  of  the  first  sheaf,  answering  to  the 
Lord's  resurrection ;   Pentecost,  or  tlie   feast  of  weeks, 
typical  of  the  fruits  of  the  resurrection  in  the  Christian 
Church  (Leviticus  23.  11, 15, 16,  36) ;  the  feast  of  tabernacles 
at  harvest,  typical  of  the  ingathering  of  the  full  number 
of  the  elect  from  one  end  of  heaven  to  the  other,    Easter 
was  directed  to  be  kept  as  a  holy  sabbath  (Exodus  12. 16). 
The    Christian   Sabbath   commemorates    the  respective 
works  of  the  Three  Persons  of  the  Triune  God— creation, 
redemption  (the  resurrection),  and  sanctiflcation  (on  Pen- 
tecost the  Holy  Ghost  being  poured  out).    Jesus  came  to 
fulfil  the  Spirit  of  the  Law,  not  to  cancel  it,  or  to  lower 
its  standard.    The  primary  object  of  the  sabbath  is  holt- 
ness,  not  merely  rest :  "  Remember  that  thou  keep  holy  the 
sabbath  day."    Cf.  Genesis  2. 3,  "  God  blessed  and  sanctified 
it,  because  ...  in  it  He  had  rested,"  &c.    The  word  "Re- 
member" implies  that  it  was  in  existence  6e/oj-e  the  giving 
of  the  law  from  Sinai,  and  refers  to  its  institution  in 
Paradise  (cf.  Exodus  16.  22, 23, 26, 30).    " Six  days  shall  thou 
labour:"  the  spi7-it  of  the  command  is  fulfilled  whether 
the  six  days'  labour  be  on  the  last  six  days  or  on  tlie 
first.    A  perpetual  sabbath  would  doubtless  be  the  highest 
Christian  ideal;  but  living  in  a  world  of  business  where 
the  Christian  ideal  is  not  yet  realized,  if  a  law  of  definite 
times  was  necessary  in  Paradise,  it  is  still  more  so  now. 
every  one  of  you— even  those  in  limited  circumstances. 
lay  by  hini— though  there  be  not  a  weekly  public  collec- 
tion, each  is  j>rivately  to  set  apart  a  definite  proportion  of 
his  iveekly  income  for  the  Lord's  cause  and  charity,    in 
store— abundantly :  the  earnest  of  a  better  store  laid  up 
for  the  giver  (1  Timothy  6. 19).    as   God  hath  prospered 
him  —  lit.,  "whatsoever   he   may  be  prospered    in,"  or 
"may  by  prosperity  have  acquired"  [Alford]  (Matthew 
25.  15-29;  2  Corinthians  8.  12).    tliat  there  be  no  gather- 
ings w^hen  I  come— that  they  may  not  then  have  to  be 
made,  when  your  and  my  time  ought  to  be  employed 
in  more  directly  spiritual  things.    When  men  give  once 
for  all,  not  so  much  is  given.     But  when  each  lays  by 
something  every  Lord's  day,  more  is  collected  than  one 
would  have  given  at  once.     [Bengel.]    3.  approve  by 
your  letters— rather  translate,  "Whomsoever  ye  shall  ap- 
prove, them  will  I  send  with  letters :"  viz.,  letters  to  several 
persons  at  Jerusalem,  which  would  be  their  credentials. 
There  could  be  no  need  of  letters  from  them  before  Paul's 
coming,  if  the  persons  recommended  were  not  to  be  se^it  off 
before  it.    Lit.,  "  by  letters :"  an  abbreviated  expression  for 
"  I  will  send,  recommending  them  by  letters."  [Grotius.] 


TTie  Brtthren  Exhorted  to  Charily. 


1  CORINTHIANS  XVI. 


Timothy  Commended  to  them. 


It  English  Version  be  retained,  the  sense  will  be,  "When  I 
come,  I  will  send  those  whom  by  yoiu-  letters,  then  to  be 
given  them,  ye  shall  approve."  But  the  antithesis  (oppo- 
sition or  contrast)  to  Paul  himself  (v.  4)  favours  Grotids' 
view.  So  "  by"  means  tvith  (Romans  2.  27);  and  the  Greek 
tor  "  by"'  is  translated,  with  (2  Corinthians  2.  4).  liberality 
— lit.,  gracious  or  free  gift  (2  Corinthians  8.  4).  4:.  meet— 
"worth  while."  If  j-our  collections  be  large  enough  to  be 
worth  an  apostle's  journey  (a  stimulus  to  their  liberality), 
I  will  accompany  them  myself  Instead  of  giving  tliera  let- 
ters credential  (f.  3;  cf.  Acts  20.  1-4).  wltlx  me— to  guard 
against  all  possible  suspicion  of  evil  (2  Corinthians  8.4, 
19-21).  5-7.  His  first  intention  had  been  (2  Corinthians  1. 
15, 16)  to  pass  through  them  (Corinth)  to  Macedonia,  and 
again  return  to  them  from  Macedonia,  and  so  to  Judea; 
this  he  had  announced  in  the  lost  epistle  (ch.  5.  9);  now 
having  laid  aside  this  Intention  (for  which  he  was  charged 
with  levity,  2  Corinthians  1. 17,  &c.,  whereas  it  was  through 
lenity,  2  Corinthians  1.  23;  2. 1),  he  announces  his  second 
plan  of  "  not  seeing  them  now  by  tlie  way,"  but  "passing 
through  Macedonia"  first  on  his  way  to  tliem,  and  then 
"tarrying  a  while,"  and  even  "abiding  and  wintering 
with  them."  for  I  do  pass— As  much  as  to  say,  "This  is 
what  I  at  last  resolve  upon'"  (not  as  the  erroneous  sub- 
scription of  the  Epistle  represents  it,  as  if  he  was  then 
at  Philippi,  on  his  way  through  Macedonia);  implying  tliat 
there  had  been  some  previous  communication  upon  the 
subject  of  the  journey,  and  also  that  there  had  been  some 
indecisiveness  in  the  apostle's  plan.  [Paley.]  In  ac- 
cordance with  his  second  plan,  we  find  him  in  Macedonia 
when  2  Corinthians  was  written  (2  Corinthians  2. 13;  8. 1; 
9.  2,  4),  and  on  his  way  to  Corinth  (2  Corinthians  12. 14;  13. 
1;  cf.  Acts  20. 1,  2).  "Pass  througli"  is  opposed  to  "abide" 
{v.  6).  He  was  not  yet  in  Macedonia  (as  v.  8  shows),  but  at 
Ephesus;  but  he  was  thinking  oi  j}a,ssing  through  it  (not 
abiding  as  he  purposed  to  do  at  Corinth).  6.  He  did 
"abide  and  even  winter"  for  the  three  winter  months 
in  Greece  (Corinth),  Acts  20.  3,  C;  from  which  passage  it 
seems  that  Paul  probably  left  Corintli  about  a  month 
before  the  "days of  unleavened  bread"  or  tlie  Passover  (so 
•  as  to  allow  time  to  touch  at  Thessalonica  and  Berea,  from 
which  cities  two  of  his  companions  were;  as  we  read  he 
did  at  Philippi) ;  so  that  thus  the  three  inontlis  at  Corinth 
would  be  December,  January,  and  February.  [Birks, 
HorcB  ApostoliccB.]  ye — emphatical  in  the  GreeA:.  -wliltli- 
ersoever  I  go— He  purposed  to  go  to  Judea  (2  Corintliians 
1. 16)  from  Corinth,  but  his  plans  were  not  positively  fixed 
8^  yet  (JVotc,  v.i;  cf.  Acts  19. 21).  7. 1  -tvlll  not  see  you  now 
l»y  tlie  way— lit.,  "  I  do  not  wish  to  see  you  tli  is  time  in  pass- 
ing ;"  i.  e.,  to  pay  you  now  what  would  have  to  be  a  merely 
passing  visit  as  I  did  in  the  second  visit  (2  Corinthians  12. 
14).  In  contrast  to  "a  while,"  i.  e.,  some  time,  as  the  Greek 
might  better  be  translated,  but— The  oldest  MSS.  read 
"for."  8.  at  Kpliesus — whence  St.  Paul  writes  tliis  Epis- 
tle. Cf.  V.  19,  "Asia,"  wherein  Epiiesus  was.  until  Pen- 
tecost— He  seems  to  have  stayed  as  he  here  purposes:  for 
just  when  the  tumult  which  drove  him  away  broke  out, 
he  was  already  intending  to  leave  Flphesus  (Acts  19. 21, 22). 
Combined  with  cli.  5.  7,  8,  this  verse  fixes  the  date  of  this 
Epistle  to  a  few  weeks  before  Pentecost,  and  very  soon 
after  the  Passover.  9.  door— (2  Corinthians  2.  12.)  An 
opening  for  the  extension  of  tlie  Gospel.  Wise  men  are  on 
the  watcli  for,  and  avail  themselves  of,  opportunities.  So 
"door  of  hope,"  Hosea  2.  15.  "Door  of  faitli,"  Acts  14.  27. 
"An  open  door,"  Revelation  3.  8.  "A  door  of  utterance," 
Colossians  4.  3.  "Great,"  i.e.,  extensive.  " EfFectual,"  i. e., 
requiring  great  labours  [Kstivh];  or  opportiuie  for  effecting 
great  results.  [Beza.]  many  adversaries — wlio  would 
block  up  tlie  way  and  prevent  us  from  entering  the  open 
door.  Not  here  false  teaeliers,  l)ut  open  adversaries:  both 
Jews  and  heathen.  After  St.  Paul,  by  his  now  long-con- 
tinued labours  at  Ephesus,  had  produced  effects  which 
threatened  the  interests  of  those  wlio.se  gains  were  de- 
rived from  idolatry,  "many  adversaries"  arose  (Acts  19. 
9-2;->).  Where  great  good  is,  there  evil  is  sure  to  start  up 
as  its  antagonist.  10.  ^ow—valher, But.  Therefore  Tim- 
othy was  not  the  bearer  of  the  Epistle;  for  it  would  not 
Uien  be  said,  "If  Timothy  come."    He  must  therefore 


have  been  sent  by  Paul  from  Ephesus  before  this  Epistle 
was  written,  to  accord  with  ch.  4. 17-19;  and  yet  the  pas- 
sage here  implies,  tliat  St.  Paul  did  not  expect  him  to  ar- 
rive at  Corinth  till  after  the  letter  was  received.  He  tells 
them  how  to  treat  him  "  if"  he  should  arrive.  Acts  19. 21, 
22  clears  up  the  difficulty:  Timothy,  when  sent  from 
Ephesus,  where  this  Epistle  was  written,  did  not  pi'oceed 
direct  to  Corinth,  but  went  first  to  Macedonia;  thus  though 
sent  before  the  letter,  he  might  not  reach  Corinth  till 
after  it  was  received  in  that  city.  The  undesigned  coin- 
cidence between  the  Epistle  and  the  history,  and  the 
clearing  up  of  the  meaning  of  the  former  (which  does  not 
mention  the  journey  to  Macedonia  at  all)  by  the  latter,  is 
a  sure  mark  of  genuineness.  [Paley's  Horce  PaiilincB.] 
It  is  not  certain  that  Timothy  actually  reached  Corinth; 
for  in  Acts  19.  22  only  Mucedania  is  mentioned;  but  it 
does  not  follow  that  though  Macedonia  was  tlie  imme- 
diate object  of  his  mission,  Corinth  was  not  the  ultimate 
object.  The  "if  Timothy  come,"  implies  uncertainty.  2 
Corinthians  1. 1  represents  him  with  Paul  in  Macedonia; 
and  2  Corinthians  12. 18,  speaking  of  Titus  and  others  sent 
to  Corinth,  does  not  mention  Timothy,  which  it  would 
have  probably  done,  had  one  so  closely  connected  with 
the  apostle  as  Timothy  was,  stayed  as  his  delegate  at 
Corinth.  The  mission  of  Titus  then  took  place,  when  it 
became  uncertain  v/hether  Timothy  could  go  forward 
from  Macedonia  to  Corinth,  Paul  being  anxious  for  imme- 
diate tidings  of  the  state  of  the  Corinthian  Church.  Al- 
FORD  argues  that  if  so,  St.  Paul's  adversaries  would  have 
charged  him  with  fickleness  in  this  case  also  (2  Corin- 
thians 1. 17),  as  in  the  case  of  his  own  change  of  pur- 
pose. But  Titus  was  sent  directly  to  Corinth,  so  as  to  ar- 
rive there  before  Timothy  could  by  the  route  through 
Macedonia.  Titus'  presence  would  thus  make  amends 
for  the  disappointment  as  to  the  intended  visit  of  Timo- 
thy, and  would  disarm  adversaries  of  a  charge  in  this 
respect  (2  Corinthians  7.  6,  7).  without  fear— Referring 
perhaps  to  a  nervous  timidity  in  Timothy's  character  (1 
Timothy  3.  15;  5.  22,  24).  His  youth  would  add  to  this  feel- 
ing, as  well  as  his  country,  Lystra,  likely  to  be  despised 
in  refined  Corinth.  11.  despise — This  charge  is  not 
given  concerning  any  other  of  the  many  messengers 
whom  Paul  sent.  1  Timothy  4.  12  accounts  for  it  (cf. 
Psalm  119.  141).  He  was  a  young  man,  younger  proliably 
than  those  usually  employed  in  the  Christian  missions; 
whence  St.  Paul  apprehending  lest  he  sliould,  on  tliat  ac- 
count, be  exposed  to  contempt,  cautions  him,  "Let  no  man 
despise  thy  youth."  [Paley's  Horce  Paulince.]  conduct 
— set  him  on  his  way  with  every  mark  of  respect,  and  with 
whatever  he  needs  (Titus  3.13).  in  peace— (Acts  15.33; 
Hebrews  11.31.)  "Peace"  is  the  salutation  of  kindness 
and  respect  in  the  East;  and  so  it  stands  for  every  bless- 
ing. Perhaps  here  there  is  too  a  contrast  between  "  peace" 
and  tlie  "contentions"  prevaleiH  at  Corintli  (ch.  1.  11). 
I  look  for  him— He  and  Titus  were  appointed  to  meet 
St.  Paul  in  Troas,  whither  the  apostle  purposed  proceed- 
ing from  Ephesus  (2  Corinthians  2. 12, 13).  8t.  Paul  thus 
claims  their  respect  for  Timothy  as  one  whom  he  felt  so 
necessary  to  himself  as  "look  for"  to  him.  [Tiikophyl.] 
witU  tlie  brethren— Others  besides  Erastus  accompanied 
Timothy  to  Macedonia  (cf.  v.  12;  Acts  19.22).  13.  ApolIo:^, 
I  greatly  desired  ...  to  come  unto  you — He  says  tliis, 
lest  they  should  suspect  that  he  from  jealousy  prevented 
Apollos'  coming  to  them ;  perhaps  they  had  expressly  re- 
quested Apollos  to  be  sent  to  them.  Apollos  was  not  at 
Ephesus  when  St.  Paul  wrote  (cf.  v.  19,  and  ch.  1. 1).  Prob- 
ably Apollos'  unwillingness  to  go  to  Corinth  at  this  time 
was  because  ijeing  aware  of  tlie  undue  admiration  of  his 
rhetorical  style  which  led  astray  many  at  Corinth,  he  did 
not  wisli  to  sanction  it  (ch.  1. 12;  3.4).  St.  Pauls  iiolile 
freedom  from  all  selfish  jealousy  led  him  to  urge  ApoV.os 
to  go;  and  on  tlie  other  hand,  Apollos,  having  heard  ol 
tlie  abuse  of  his  name  at  Corinth  to  party  purposes,  per- 
severingly  refused  to  go.  St.  Paul,  of  course,  could  not 
state  in  his  letter  particularly  these  reasons  in  the  exist- 
ing state  of  division  prevalent  there.  He  calls  Apollos 
"brother"  to  mark  the  unity  that  was  between  the  two. 
ivlth  tUe  brethren— who  bear  this  letter  (v.  17).   (See  sub* 

297 


Introduction, 


2  COEINTHIANS. 


Introduction, 


scription  added  to  the  Epistle.)  Conybeare  thinks  Titus 
was  one  of  the  bearers  of  this  first  letter  (2  Corinthians  8. 
6  16-24;  12.  IS).    Alford  thinks  "  tlie  bretliren"  here  may- 
be the  same  as  in  v.  11.  convenient  time— Apollos  did  re- 
turn to  Corinth  when  their  divisions  were  moderated 
[Jerome],  and  so  it  was  a  more  seasonable  time.    13.  He 
shows  that  they  ought  to  make  their  hopes  of  salvation  to 
depend  not  on  Apollos  or  any  other  teacher ;  tliat  it  rests 
with  themselves.    "Watch  ye:"  for  ye  are  slumbering. 
"Stand:"  for  ye  are  like  men  tottering.    "Quit  you  like 
men;  be  strong:"  for  ye  are  efleminate  (v.  14).    "Let  all 
your  things  be  done  with  charity"  (ch.  8. 1;  13. 1):  not  with 
strifes  as  at  present.  [Chrysostom.]  "In  the  faith"  which 
was  assailed  by  some  (ch.  15. 1,  2, 12-17).     15.  first-fruits 
of  Acliaia— the  first  Achffian  converts  (cf.  Romans  IB.  5). 
The  image  is  from  tlie  first-fruits  offered  to  the  Lord  (Le- 
viticus 23.10;  cf.  ch.  15.20).    The  members  of  this  family 
had  been  baptized  by  Paul  himself  (cli.  1.  16).     addicted 
tUemselvcs  to  the  ministry  of  tUc  sMixts— translate,  "Set 
themselves  {i.  c,  voluntarily)  to  minister  unto  the  saints" 
(cf.  2  Corinthians  8.  4).    16.  Tiiat  ye— translate,  "That  ye 
also,"  viz.,  in  your  turn  ...  in  return  for  their  self-devo- 
tion.   [Alford.]     lielpetli  witSi— them.    lal>onret3»— by 
himself.    17.  Fortunatus  .  .  .  Achaicus— probably  of  Ste- 
phanas' household,    that  .  . .  laclting  on  yowr  part— So 
far  as  you  were  unable  yourselves  to  "refresh  my  spirit," 
in  that  you  are  absent  from  me,  "  they  have  supplied"  by 
coming  to  me  from  you,  and  so  supplying  the  means  of 
intercourse  between  you  and  me.  They  seem  to  have  car- 
ried this  letter  back;  seethe  subscription  below:  hence 
tiie  exhortations  v.  16, 18,  as  though  they  would  be  at  Co- 
rinth when  the  Epistle  arrived.    IS.  refreshed  my  spirit 
and  yours— "  yours"  will  be  refreshed  on  receiving  tliis 
letter,  by  knowing  that  "my  spirit  is  refreshed"  by  their 
having  come  to  me  from  you ;  and  (perhaps)  by  the  good 
report  they  gave  of  many  of  you  (ch.  1.  4-8);  my  refresh- 
ment of  spirit  redounds  to  yours,  as  being  ray  disciples 
(2  Corinthians  7.13;  cf.  Zechariah  6.  8).     aclcnowledge— 
render  tiiem  due  acknowledgments  by  a  kind  reception 
of  them:   1  Thessalonians  5.12,  "know"  them  in  their 
true  worth,  and  treat  them  accordingly.  19.  Asia— not  all 
Asia  Minor,  but  Lydian  Asia  only,  of  which  Ephesus  was 
tlie  capital,    mucli—witli  especial  affection.    Aquila  .  .  . 
Priscilla  —  (Cf.  Acts  18.2;    Romans  16.3,4.)     Originally 
driven  out  of  Italy  by  Claudius,  they  had  come  to  Corinth 
(whence  tlieir  salutation  of  the  Corinthians  is  appropriate 
here),  and  then  had  removed  witli  Paul  from  Corinth  to 
Ephesus  (Acts  18.  2,  18,  19,  26);  here,  as  at  Rome  subse- 
quently, they  set  up  a  Church  (or  assembly  of  believers)  at 
their  house  (Romans  16. 3,  5).    A  pattern  to  Christian  hus- 
bands and  wives.    Their  Christian  self-devoting  love  ap- 
pears wherever  they  were  (Romans  16.  3,  4).    Even   the 
gifted  Apollos,  so  highly  admired  at  Corinth,  owed  much 
of  his  knowledge  to  them  (Acts  18.  21-26).    In  i'.  20,  "All 
the  brethren"  (i.  e.,  the  whole  Church)  seem  to  be  distin- 
guished from  "the  Church  that  is  in  their  house,"  which 
was  but  a  partial  and  private  assembly  out  of  the  general 


Church  at  Corinth.     Neandek  thinks  Romans  16.  23  re- 
fers to  "  the  whole  Church"  meeting  at  the  house  of  Gaiua  (cf. 
Colossians  4.  15).    "Synagogue"  implies  an  assembly  in 
general,  witliout  reference  to  the  character  or  motives  of 
its  members.    "  Church,"  like  the  Hebrew  Kahal,  implies 
an  assembly  legally  convened  ;  as,  for  instance,  the  Jews 
met  as  a  body  politic  to  receive  the  law  (lience  Stephen, 
calls  it  "the  Church  in  tlie  wilderness,"  Acts  7. 38),  and 
having  a  legal  bond  of  union.    Christ's  followers  when 
dispersed  from  one  anotlier  cease  to  be  a  congregation 
(synagogue),  but  still  are  a  Church,  having  the  common 
bond  of  union  to  the  same  Head  by  tlie  same  faith  and 
hope.    [ViTKiNGA,  Synagogue  and  TemjHe.]   From  this  we 
may  explain  St.  Paul's  entering  "into  every  house  and 
haling  men  and  women:"  he  would  in  searching   for 
Claristians  go  to  their  several  "houses"  of  praye^.  in  the 
Lord— They  pray  for  all  blessings  on  you  from  the  Lord, 
tlie  source  of  every  good.    [Grotius.]    AlfOrd  explains, 
"in  a  Cliristian  manner,''  as  mindful  of  your  common 
Lord.    "  In  tlie  Lord"  seems  to  me  to  refer  to  their  union 
together  in  Christ,  tlieir  prayers  for  one  anotlier's  good 
being  in  virtue  of  that  union.    80.  lioly  Itiss— the  token 
of  the  mutual  love  of  Christians,  especially  at  the  Lord's 
Supper  (cf.  Romans  16.16;  1  Thessalonians 5. 26),  "in  which 
all  the  dissensions  of  the  Corinthians  would  be  swallowed 
up."      [Bengel.]     31.    salutation  .  .  .  -witli  niine  o'%vii 
hand— he  therefore  dictated  all  the  rest  of  tlie  Epistle.  32. 
A  solemn  closing  warning  added  in  Iiis  own  hand:  as  In 
Ephesians  6.24;  Colossians  4.  18.     the  Lord— who  ought 
to  be  "  loved"  above  Paul,  Apollos,  and  all  other  teachers. 
Love  to  one  another  is  to  be  in  connection  with  love  to 
Him  above  all.    Ignatius  (Epistola  ad  Iio7nanos  7)  writes 
of  Christ,  "My  love  has  been  crucified"  (cf.  Song  of  Solo- 
mon 2.7).     Jesus  Clirist  — Omitted  in  the  oldest  MSS. 
let  him  be  Anathema— accursed  with  that  curse  which 
the  Jews  who  call  Jesus  "accursed"  (ch.l2.  3)  are  bringing 
rigliteously  on  their  own  heads.    [Bengel.]    So  far  from 
"  saluting"  him,  I  bid  him  be  accursed.   Maranatlia — S'yr- 
iac  for  the  Lord  cometh.    A  motto  or  watchword  to  urge 
tliem  to  preparedness  for  the  Lord's  coming;  as  in  Pliil- 
ippians  4.  5,  "The  Lord  is  at  hand."    33.  The  grace,  &c. 
—This  is  the  salutation  meant  inr.  21;  and  from  which 
unbelievers  {v.  22;  cf.  2  John  10. 11)  are  excluded.    [Ben- 
gel.] 34:.  My  love,  &c.— After  having  administered  some 
severe  rebukes,  he  closes  witli  expressions  of  "  love :"  his 
very  rebukes  were  prompted  by  love,  and  therefore  are 
altogether  in  harmony  with  the  profession  of  love  here 
•  made:  it  was  love  in  Christ  Jesus,  and  therefore  embraced 
"all"  who  loved  Him. 

Tlie  subscription  represents  the  Epistle  as  written /rowi 
Philippi.  Verse  8  shows  it  was  written  at  Ephesus.  Ben- 
gel conjectures  that  perhaps,  however,  it  was  sent  from 
Philippi  {v.  5),  because  the  deputies  of  the  Corinthians  had 
accompanied  Paul  thither.  From  Ephesus  there  was  a 
road  to  Corinth  above  Philippi. 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COEINTHIANS. 

INTRODUCTION. 


The  following  reasons  seem  to  have  induced  St.  Paul  to  write  this  Second  Epistle  to  the  Corinthians :  (1.)  That  he 
might  explain  the  reasons  for  his  having  deferred  to  pay  them  his  promised  visit,  by  taking  Corinth  as  his  way  to 
Macedonia  (1  Corinthians  4. 19 ;  ch.  1. 15, 16 ;  cf.  1  Corinthians  16. 5) ;  and  so  that  he  might  set  forth  to  them  his  apostolic 
walk  in  general  (ch.  1. 12,  24;  6.  3-13;  7.  2).  (2.)  That  he  might  commend  their  obedience  in  reference  to  the  directions 
In  his  First  Epistle, and  at  thesame  timedirect  them  now  to  forgive  the  offender,  as  having  been  punished  sufficiently 
(ch.  2. 1-11 ;  7.  C-16).  (3.)  That  he  might  urge  them  to  collect  for  the  poor  saints  at  Jerusalem  (ch.  8. 1-9, 15).  (4.)  That  he 
might  maintain  his  apostolic  authority  and  reprove  gainsayers. 
298 


FAC-SIMILES  OF  ANCIENT  COINS. 


COIN    OP    ANCIENT    ATHENS. 
From  U>«  British  Museum. 


COIN   OF   CORINTH. 
From  the  British  Museum.    (The  head  is  that  of  Julius  Ciesar.) 


com   OF   CLAUDIUS   AND   AGRIPPA   I. 
From  the  British  Museum. 


COIN   OF   MACEDONIA. 


COIN   OF    RHEGIUM. 

(The  beads  and  stars  are  those  ol  Castor aaid  Pollux.] 
Acts  xxviii.  11. 


FARTHING  OF  THE  NEW  TESTAMENT.      Matt.  V.  26. 
HPwA  BACl.     Anchor. 
R.   Two  coinua  copiae,  within  which  a  caduceus, 
(degraded  from  pomegranate).    JE.  W. 


COIN  OF  NERO  AND  HEROD  AGRIPPA  II. 
From  the  British  Museum. 


JEWISH    SHEKEL. 
Ex.  XXX.  13. 


SILVER    COIN   OF   IJRUTIII. 
)bv. :    Heads  of  Cnstor  and  Pollux   to  right.      Rev.: 
Castor  and  Pollux  nioiinted,  advancing  to  right.     lu 
the  exergue  BPETTIilN.     Acts  xxviii,  11. 


"SHEKEL   OF    ISRAEI 


Vase,  ahove  which  [Year]  1.  R.,  "  Jprusalcm 
the  holy."  Branch  bearing  three  flowers.  Sup- 
posed to  have  been  coined  140  years  B.  C. 


DARIC,    OR   DARUM. 

Obv. :  King  of  Persia  to  the  riisrht,  kneeling' 
bearing  bow  and  javelin.  Rev. :  Irregular 
incuse  square.     1  Cnron.  xxix.  6. 


The  Apodle  Encourageth  the  Brethren  2  COEINTHIANS   I.  hj  his  Deliverances  from  Affliction, 

The  external  testimonies  for  its  grenMuj-e/iess  are  Irenjsus, -Hcereses  3.  7. 1;  Athenagoeas,  De  resMn-cciione  moi-Zit- 
orum;  Ci-ement  of  Alexandria,  Stromaia  3.  sec.  91;  4.  sec.  101;  Tertullian,  De  pudicitia,  eh.  13. 

The  time  of  writing  was  after  Pentecost,  a.  d.  57,  when  St.  Paul  left  Epliesus  for  Troas.  Having  stayed  In  the 
latter  place  for  some  time  preaching  the  Gospel  with  eflfect  (ch.  2. 12),  he  went  on  to  Macedonia,  Iseing  eager  to  meet 
Titus  there,  having  been  disappointed  in  his  not  coming  to  Troas,  as  had  been  agreed  on  between  them.  Having 
neard  from  him  the  tidings  he  so  much  desired  of  the  good  effect  produced  on  the  Corinthians  by  his  First  Epistle, 
and  after  having  tested  the  liberality  of  the  Macedonian  churches  (ch.  8. 1),  he  wrote  this  Second  Epistle,  and  then 
went  on  to  Greece,  where  he  abode  for  three  months;  and  then,  after  travelling  by  land,  reached  Philippi  on  his  returu 
at  Passover  or  Easter,  58  A.  d.  (Acts  20. 1-fl.)    So  that  this  Epistle  must  have  been  written  about  autumn,  57  A.  d. 

Jlacedonia  was  the  place  from  which  it  was  written  (ch.  9. 2,  where  the  present  tense"!  boast,"  or  "am  boasting," 
implies  his  presence  then  in  Macedonia).  In  Asia  (Lydian  Asia)  he  had  undergone  some  great  peril  of  his  life  (ch.  1. 
S.  9),  whether  the  reference  be  [Paley]  to  the  tumult  at  Ephesus  (Acts  19.  2:3-41),  or,  as  Alford  thinks,  to  a  dangerous 
illness  in  which  he  despaired  of  life.  Thence  he  passed  by  Troas  to  Philippi,  the  first  city  which  would  meet  him  in 
entering  Macedonia.  The  importance  of  the  Philippian  Churcli  would  induce  him  to  stay  there  some  time ;  as  also 
his  desire  to  collect  contributions  fioni  the  Macedonian  churches  for  the  poor  saints  at  Jerusalem.  His  anxiety  of 
mind  is  recorded  (ch.  7.  5)  as  occurring  ichen  he  came  into  Macedonia,  and  tlierefore  must  have  been  at  Philippi,  which 
was  tiie  first  city  of  Macedonia  in  coming  from  Troas;  and  here,  too,  from  ch.  7.  6,  compared  with  v.5,  must  have  been 
the  scene  of  his  receiving  the  comforting  tidings  from  Titus.  "  Macedonia"  is  used  for  Philippi  in  2  Corinthians  11.9,  as 
is  proved  by  comparison  with  Philippians  4.  15,  16.  So  it  is  probably  used  here  (ch.  7.  5).  Alford  argues  from  ch.  8. 
1,  where  he  speaks  of  the  "grace  bestowed  on  the  churches  (plural)  of  Macedonia,"  that  Paul  must  have  visited  other 
churches  in  Macedonia,  besides  Philippi,  when  he  wrote,  e.  g.,  Thessalonica,  Berea,  &c.,  and  that  Philippi,  XYie  first  on 
his  route.  Is  less  likely  to  have  been  the  scene  of  his  writing  than  the  last  on  his  route,  whichever  it  was,  perhaps 
Thessalonica.  But  Philippi,  as  being  the  chief  town  of  the  province,  was  probably  the  place  to  which  all  the  collec- 
tions of  the  churches  were  sent.  Ancient  tradition,  too  (as  appears  from  the  subscription  to  this  Epistle),  favours  the 
view  that  Philippi  was  the  place  from  which  this  Epistle  was  sent  by  the  hands  of  Titus,  who  received,  besides,  a 
charge  to  prosecute  at  Corinth  the  collection  whicli  he  had  begun  at  his  first  visit  (ch.  8.  6). 

The  style  is  most  varied,  and  passes  rapidly  from  one  phase  of  feeling  to  another;  now  joyous  and  consolatory, 
again  severe  and  full  of  reproof ;  at  one  time  gentle  and  afTcctionate,  at  another,  sternly  rebuking  opponents  and 
upholding  his  dignity  as  an  apostle.  This  variety  of  style  accords  with  the  warm  and  earnest  character  of  the  apostle, 
which  nowhere  is  manifested  more  beautifully  than  in  this  Epistle.  His  bodily  frailty,  and  the  chronic  malady 
under  which  he  suffered,  and  which  is  often  alluded  to  (ch.  4.  7 ;  5. 1-4;  12.  7-9;  cf.  Note,  1.  8),  must  have  been  especially 
trying  to  one  of  his  ardent  temperament.  But  besides  this,  was  the  more  pressing  anxiety  of  the  "care  of  all  the 
churches."  At  Corinth,  as  elsewhere,  Judai/Jng  emissaries  wished  to  bind  legal  fetters  of  letter  and  form  (cf.  ch.  3. 
3-18)  on  the  freedom  and  catholicity  of  the  Church.  On  the  other  hand,  there  were  free-thinkers  who  defended  their 
immorality  of  practice  by  infidel  theories  (1  Corinthians  15. 12,  32-36).  These  were  the  "fightings  without,"  and  "fears 
within"  (ch.  7.  5,  6)  which  agitated  the  apostle's  mind,  until  Titus  brought  him  comforting  tidings  from  Corinth. 
Even  then,  whilst  the  majority  at  Corinth  had  testified  their  rei')entance,  and,  as  St.  Paul  had  desired,  excommuni- 
cated the  incestuous  person,  and  contributed  for  the  poor  Christians  of  Judca,  there  was  still  a  minority  who,  more 
contemptuously  than  ever,  resisted  the  apostle.  These  accused  him  of  crafty  and  mercenary  motives,  as  it  he  had 
personal  gain  in  view  in  the  collection  being  made;  and  this,  notwithstanding  his  scrupulous  care  to  be  above  the 
possibility  of  reasonable  suspicion,  by  having  others  besides  himself  to  take  charge  of  the  money.  This^nsinuation 
was  palpably  inconsistent  with  tlieir  other  charge,  that  he  could  be  no  true  apostle,  as  he  did  not  claim  maintenance 
from  the  churches  which  he  founded.  Anotlier  accusation  they  brought  of  cowardly  weakness ;  that  he  was  always 
threatening  severe  measures  without  daring  to  execute  them  (ch.  10.  8-16;  13.2);  and  that  he  was  vacillating  in  his 
teaching  and  practice,  circumcising  Timothy,  and  yet  withholding  circumcision  from  Titus;  a  Jew  among  the  Jews, 
and  a  Greek  among  the  Greeks.  That  most  of  these  opponents  were  of  the  Judaizing  party  in  the  Church,  appears 
from  ch.  11.  22.  They  seem  to  have  been  headed  by  an  emissary  from  Judea  ("He  that  cometh,"  ch.  11.  4),  who  had 
brought  "letters  of  commendation"  (eli.  3.  1)  from  members  of  the  Church  at  Jerusalem,  and  who  boasted  of  his 
purity  of  Hebrew  descent,  and  his  close  connection  with  Christ  Himself  (ch.  11. 13,  23).  His  partisans  contrasted  his 
high  pretensions  with  the  timid  humility  of  St.  Paul  (1  Corinthians  2.3);  and  his  rhetoric  with  the  apostle's  plain 
and  unadorned  style  (ch.  11.  C;  10. 10,  13).  It  was  this  state  of  things  at  Corinth,  reported  by  Titus,  that  caused  St.  Paul 
to  send  him  back  forthwith  thither  with  this  Second  Epistle,  which  is  addressed,  not  to  Corinth  only  (1  Corinthians 
1,  2),  but  to  all  the  churches  also  in  Achaia  (ch.  1. 1),  which  had  in  some  degree  been  affected  by  the  same  causes  as 
affected  the  Corinthian  Church.  The  widely  different  tone  in  difl'erent  parts  of  the  Epistle  is  due  to  the  diversity 
which  existed  at  Corinth  between  the  penitent  majority  and  the  refractory  minority.  The  former  he  addresses  with 
the  warmest  affection;  the  latter  with  menace  and  warning.  Two  deputies,  chosen  by  the  churches  to  take  charge 
of  the  contribution  to  be  collected  at  Corinth,  accompanied  Titus  (ch.  8. 18, 19,  22). 


.  ^_^„    -.  satlon  brought  by  the  Jews  against  Paul.    Hence,  the 

'  OHAriiliiv    1.  apostle  was  enabled  to  labour  in  the  whole  province  of 

Ver.  1-24.    The  Heading  ;  St.  Paul'.s  Consolations  in  Achaia  with  such  success  as  to  establish  several  churches 

Recent  Trials  in  Asla.;  His  Sincerity  towards  the  there  (1  Thessalonlans  1.8;  2  Thessalonians  1.  4),  where, 

Corinthians;  Explanation  of  his  not  having  Vis-  writing  from  Corinth,  he  speaks  of  the  "churches,"  viz., 

ited  tiieji  as  he  had  Purposed.     1.   Timothy  our  not  only  the  Corinthian,  but  others  also— Athens,  Cen- 

brotlicr— When  writing  to  Timothy  liimself,  he  calls  \\\n\  clirea,  and,  perhaps,  Slcyon.Argos,  &c.  Headdresses"  the 

"  my  son"  (1  Timothy  1.  18).    Writing  o/  him,  "  l)rother,"  Church  in  Corinth,"  directly,  and  all  "the  saints"  in  the 

itc,  ami  "  my  l)eloved  son"  (1  Corintliians,!.  17).    He  had  province,  t«(/<rcc//i^.    In  Galatians  1.  2  all  the  "c/»u?-e/ieA-" 

])eon  sent  before  to  Macedonia,  and  had  met  Paul  at  Phil-  are    addressed    directl.i/    in    the    same   circular    F^pistle. 

ippi,  when  the  apostle  passed  over  from  Troas  to  Mace-  Hence,  here  he  does  not  say,  all  the  churches,  but  "all  the 

donia  (cf.  ch.  2.  12,  13;  Notes,  1  Corinthians  10.10,  11).    1"  saints."     3.  Tills  thanksgiving  for  his  late  deliverance 

all  Athain— comprising  Hellas  and  the  Pi'loponese.    The  forms  a  suitable  Introduction  for  conciliating  tlieir  fa- 

Oentiles  themselves,  and  Annteus  Gallio,  the  proconsul  vourable  reception  of  his  reasons  for  not  having  fulfilled 

( \cts  18.),  strongly  testifled  their  disapproval  of  the  accu-  his  promise  of  visiting  thera  (v.  15-24).   Father  of  mercies 

299 


Tlie  Apostle  Comforleth  the  Brethren, 


2  CORINTHIANS  I. 


His  Manner  of  Preaching  the  Gospel. 


—i.  e.,  the  Source  of  all  mercies  (cf.  James  1. 17;  Romans 
12. 1).  comfort— which  flows  from  His  "mercies"  expe- 
rienced. Lllce  a  true  man  of  faitli,  he  mentions  "mer- 
cies" aud  "  comfort,"  before  he  proceeds  to  speak  of  afflic- 
tions {v.  4,  5,  6).  The  "  tribulation"  of  believers  is  not 
inconsistent  with  God's  mercy,  and  does  not  beget  in 
them  suspicion  of  it ;  nay,  in  the  end  they  feel  that  He  is 
"the  God  of  all  comfort,"  i.  e.,  who  imparts  the  only  true 
and  perfect  comfort  in  every  instance  (Psalm  146.  3,  5,  8; 
James  5.  11).  •*.  us— idiomatic  for  me  (1  Thessalonians  2. 
18).  tliat  we  may  .  .  .  comfort  them  which  are  ii»  any 
trovible— Translate,  as  the  Greek  is  the  same  as  before, 
"tribulation."  The  apostle  lived,  not  to  himself,  but  to 
the  Church ;  so,  whatever  graces  God  conferred  on  him, 
he  considered  granted  not  for  himself  alone,  but  that  he 
might  have  the  greater  ability  to  help  others,  [Calvin.] 
So  participation  in  all  the  afflictions  of  man  peculiarly 
qualified  Jesus  to  be  man's  comforter  in  all  his  various 
afflictions  (Isaiah  50.  4-6;  Hebrews  4. 15).  5.  sufferings- 
standing  in  contrast  with  "salvation"  (v. 6);  as  "tribula- 
tion" (distress  of  mind),  with  comfort  or  "  consolation." 
of  Christ  — Cf.  Colossians  1.  24.  The  sufferings  endured, 
whether  by  Himself,  or  by  His  Church,  with  which  He 
considers  Himself  identified  (Matthew  25.40,45;  Acts  9. 
4;  1  Jolin  4.  17-21).  Christ  calls  His  people's  sufferings 
His  own  suffering,  (1.)  because  of  the  sympathy  and  mys- 
tical uuion  between  Him  and  us  (Romans  8.  17;  1  Corin- 
thians 4. 10).  (2.)  They  are  borne  for  His  sake.  (3.)  They 
tend  to  His  glory  (Bphesians  4. 1 ;  1  Peter  4. 14, 16).  abound 
In  \\s— Greek,  "abound  unto  us."  .  Tlie  order  of  the  Greek 
following  words  is  more  forcible  than  in  English  Version, 
"Even  so  through  Clirist  aboundeth  also  our  comfort." 
The  sufferings  (plural)  are  many;  but  the  consolation 
(though  singular)  swallows  up  them  all.  Comfort  pre- 
ponderates in  this  Epistle  above  that  in  the  first  Epistle, 
as  now  by  the  effect  of  the  latter  most  of  the  Corintliians 
had  been  much  impressed.  6.  we  .  .  .  afflicted  .  .  .  for 
your  consolation  —  exemplifying  the  communion  of 
saints.  Tlieir  liearts  were,  so  to  speak,  mirrors  reflecting 
tlie  likenesses  of  each  otlier  (Pliilippiaus  2.  20,  27).  [Ben- 
gel.]  Alike  the  afflictions  and  the  consolations  of  tlie 
apostle  tend,  as  in  him  so  in  tliem,  as  having  communion 
with  him,  \o  their  consolation  {v.  4  and  cli.  4.  15).  Tlie 
Greek  for  "  afflicted"  is  the  same  as  before,  and  ouglit  to 
be  translated,  "Wlietlier  we  be  in  tribulation."  -whicli  is 
effectual  — iti.,  woi'ketli  effectually.  In  tlie  enduring, 
&c.— i.  e.,  iu  enabling  you  to  endure  "  tlie  same  sufferings 
wliicli  we  also  suffer."  Here  follows,  in  the  oldest  MSS. 
(not  as  English  Version  in  the  beginning  oft'.  7),  tlie  clause, 
"And  our  hope  is  steadfast  on  your  behalf."  7.  so  shall 
j/e  be — rather,  "  So  are  ye."  He  means,  there  is  a  commu- 
nity of  consolation,  as  of  suflering,  between  me  and  you. 
8,  9.  Referring  to  the  imminent  risk  of  life  which  he  ran 
in  Epliesus  (Acts  19.  23,  &c.),  when  tlie  whole  multitude 
were  wrouglit  up  to  fury  by  Demetrius,  on  tlie  plea  of  St. 
Paul  aud  his  associates  having  assailed  the  religion  of 
Diana  of  Ephesus.  The  words  {v.  9),  "  we  liad  the  sentence 
of  death  in  ourselves,"  mean,  that  ?ie  looked  upon  himself 
as  a  man  condemned  to  die.  [Paley.]  Alford  thinks  tlie 
danger  at  Ephesus  was  comparatively  so  slight,  tliat  it 
cannot  be  supposed  to  be  the  subject  of  reference  liere, 
without  exposing  the  apostle  to  a  charge  of  cowardice,  very 
unlike  his  fearless  character;  hence,  he  supposes  St.  Paul 
refers  to  some  deadly  «tc^■^^e««wllicll  he  had  suffered  under 
{v.  9,  10).  But  there  is  little  doubt  that,  had  Paul  been 
found  by  the  mob  iu  the  excitement,  he  would  have  been 
torn  in  pieces;  and  probably,  besides  wliat  St.  Luke  in 
Acts  lecords,  there  were  other  dangers  of  an  equally  dis- 
tressing kind,  such  as,  "  lyings  iu  wait  of  the  Jews"  (Acts 
20. 19),  his  ceaseless  foes.  They,  doubtless,  had  incited  the 
multitude  at  Ephesus  (Acts  19.  9),  and  were  the  chief  of 
the  "many  adversaries"  and  "(wild)  beasts,"  which  he 
had  to  fight  with  there  (1  Corinthians  15.  32;  16.  9).  His 
weak  state  of  health  at  the  time  combined  with  all  this 
to  make  him  regard  himself  as  all  but  dead  (ch.  11.  29;  12. 
10).  What  makes  my  supposition  probable  is,  that  the 
very  cause  of  his  not  having  visited  Corinth  directly  as 
oe  had  intended,  and  for  which  he  proceeds  to  apologize 
300 


(r,  15-23),  was,  that  there  might  be  time  to  see  wli ether  the 
evils  arising  there  not  only  from  Greek,  but  from  Jewish 
disturbers  of  the  Church  (cli.  11.  29),  would  be  checked  by 
his  first  Epistle ;  there  not  being  fully  so  was  what  entailed 
on  him  the  need  of  writing  this  second  Epistle.  His  not 
specifying  this  here  expressly  is  just  what  we  might  expect 
in  the  outset  of  this  letter ;  towards  the  close,  when  he  had 
won  their  favourable  hearing  by  a  kindly  and  firm  tone, 
he  gives  a  more  distinct  reference  to  Jewish  agitators  (ch. 
11.22).  above  strength  —  i.e.,  ordinary,  natural  powers 
of  endurance,  despaired— as  far  as  human  help  or  hope 
from  man  was  concerned.  But  in  respect  to  help  from 
God  we  were  "  not  in  despair"  (ch.  4.  8).  9.  But—"  Yea." 
in  God  wliich  raiseth  the  dead— We  had  so  given  up  all 
thoughts  of  life,  that  our  only  hope  was  flxed  on  the  comt- 
ing  resurrection ;  so  in  1  Corinthians  15. 32  his  hope  of  the 
resurrection  was  what  buoyed  him  up  in  contending  with 
foes,  savage  as  wild  beasts.  Here  he  touches  only  on  the 
doctrine  of  tlie  resurrection,  taking  it  for  granted  that  its 
truth  is  admitted  by  the  Corintliians,  and  urging  its  bear- 
ing on  their  pi-actice.  10.  doth  deliver— The  oldest  MSS. 
read, "  will  deliver,"  viz.,  as  regards  immediately  imminent 
dangers.  "  In  whom  we  trust  that  He  will  also  (so  the 
Greek)  yet  deliver  us,"  refers  to  the  continuance  of  God's 
delivering  help  hereafter.  11.  Iielping  together  by  prayer 
for  us— rather,  "  helping  together  on  our  behalf  by  your 
supplication.;"  the  words  "for  us"  in  the  GrreeA;  following 
"  helping  together,"  not  "  prayer.-"  tliat  for  the  gift,  &c. 
— lit.,  "That  on  the  part  of  many  persons  the  gift  {lit.,  gift 
of  grace ;  the  mercy)  bestowed  upon  us  by  means  of  {i.e., 
through  the  prayers  of)  many  may  be  offered  thanks  for 
(may  have  thanks  oflered  for  it) on  our  belialf."  la.  For — 
Reason  why  he  may  confldently  look  for  their  prayers  for 
him.  our  rejoicing — GreeA:,  "  our  glorying."  Not  that  he 
glories  in  tlie  testimony  of  his  conscience,  as  something  to 
boast  of;  nay,  this  testimony  is  itself  the  thing  in  which 
his  glorying  consists,  in  simplicity— Most  of  tlie  oldest 
MSS.  read,  "  in  holiness."  English  Version  reading  is  per- 
haps a  gloss  from  Ephesians  6.  5.  [Alford.]  Some  of 
tlie  oldest  MSS.  and  versions,  however,  support  it. 
godly  sincerity— ;j<.,  "sincerity  of  God;"  i.  e.,  sincerity 
as  in  tiie  presence  of  God  (1  Corinthians  5.  8).  We  glory 
in  tills  in  spite  of  all  our  adversities.  Si)icerity  in  Greek 
implies  the  non-admixture  of  any  foreign  element.  He 
had  no  sinister  or  selfish  aims  (as  some  insinuated)  in 
failing  to  visit  them  as  he  had  promised  :  such  aims  be- 
longed to  his  adversaries,  not  to  liim  (ch.  2. 17).  "  Fleshly 
wisdom"  suggests  tortuous  and  insincere  courses;  but  tlie 
"grace  of  God,"  Avhicli  influenced  him  by  God's  gifts 
(Romans  12.  3 ;  15. 15),  suggests  holy  straightforwardness 
and  sincere  faithfulness  to  promises  {v.  17-20),  even  as 
God  is  faitlilul  to  His  promises.  The  prudence  which 
subserves  selfish  interests,  or  employs  unchristian  means, 
or  relies  on  human  means  more  than  on  the  Divine  Spirit, 
is  "  fleslily  wisdom."  in  tlie  w^orid— even  in  relation  to 
the  world  at  large,  which  is  full  of  disingenuousness. 
more  abundantly  to  you-^vard- (Ch.  2.  4.)  His  greater 
love  to  them  would  lead  him  to  manifest,  especially  to 
them,  proofs  of  his  sincerity,  which  his  less  close  connec- 
tion with  the  world  did  not  admit  of  his  exhibiting  to- 
wards it.  13.  We  write  none  other  things  (in  this  Epistle) 
than  what  ye  read  (in  my  former  Epistle  [Bengel]  ;  pres- 
ent, because  tlie  Epistle  continued  still  to  be  read  in  the 
Church  as  an  apostolic  rule).  Conybeare  and  HowsON 
think  St.  Paul  had  been  suspected  of  writing  pi'ivately  to 
some  individuals  in  the  Church  in  a  different  strain  from 
that  of  liis  public  letters ;  and  translates,  "  I  write  nothing 
else  to  you  but  what  ye  read  openly  (the  Greek  meaning, 
'ye  read  aloud,'  viz.,  when  St.  Paul's  Epistles  were  pub- 
licly read  in  the  congregation,  1  Thessalonians  5.  27);  yea, 
and  what  you  jicknowledge  inwardly."  or  acknow^ledge 
—Greek,  "or  even  acknowledge."  The  Greek  for  "read" 
and  for  "acknowledge"  are  words  kindred  in  sound  and 
root.  I  would  translate,  "  None  other  things  than  what 
ye  know  by  reading  (by  comparing  my  former  Epistle 
with  my  present  Epistle),  or  even  know  as  a  matter  of 
fact"  {viz.,  the  consistency  of  my  acts  with  my  words). 
even  to  the  end— of  my  life.    Not  excluding  reference  to 


Tht  Apostle  Excu&dh  himself 


2  CORINTHIANS  II. 


for  not  Visiting  the  Corinthians, 


the  day  of  the  Lord  (v.  14,  end ;  1  Corinthians  4.  5).  14.  li» 
part— In  contrast  to  "  even  to  tlie  end  :"  the  testimony  of 
his  life  was  not  yet  completed.  [Theophyl.  and  Bengel.J 
Rather,  "in  part,"  i.  e.,  some  of  you,  not  all.  [Gkotius, 
AiiFOKD.]  So  in  ch.  2.  5;  Romans  11.  25.  Tlie  majority  at 
Corinth  had  shown  a  willing  compliance  with  St.  Paul's 
directions  in  the  first  Epistle :  but  some  were  still  refrac- 
tory. Hence  arises  the  difference  of  tone  in  different  parts 
of  this  Epistle.  See  Introduction,  your  rejoicing — your 
subject  of  glo7~ying  or  boast.  "Are"  {not  mereXy  shall  be) 
Implies  the  present  recognition  of  one  another  as  a  sub- 
ject of  mutual  glorying:  that  glorying  heXn^^  about  to  be 
realized  in  its  fulness  "in  the  day  (of  the  coming)  of  the 
Lord  Jesus."  15.  In  thisfeonfldence— of  my  chai'acter  for 
sincerity  being  "acknowledged"  by  yon  {v.  12-14).  was 
minded— I  was  intending,  before— "  To  come  unto  you 
before"  visiting  Macedonia  (where  he  now  was).  Cf.  Note, 
1  Corinthians  16.  5;  also  4.  18,  wliich,  combined  witli  the 
words  here,  implies,  that  the  insinuation  of  some  at  Co- 
rinth, that  he  would  not  come  at  all,  rested  on  the  fact  of 
his  having  thus  disappoiiited  them.  His  change  of  inten- 
tion, and  ultimate  resolution  of  going  through  Macedo- 
nia first,  took  place  before  his  sending  Timotliy  from 
Ephesus  into  Macedonia,  and  therefore  (1  Corinthians  4. 
17)  before  his  writing  the  first  Epistle.  Cf.  Acts  19.  21,  22 
(the  order  there  is  "Macedonia  and  Achaia,"  not  Achaia, 
Macedonia) ;  20.  1,  2.  that  ye  niiglit  liave  a  second  bene- 
fit—one in  going  to,  the  other  in  returning  from,  Macedo- 
nia. The  "benefit"  of  his  visits  consisted  in  tlie  grace 
and  spiritual  gifts  which  he  was  the  means  of  imparting 
(Romans  1. 11. 12).  16.  This  intention  of  visiting  them  on 
the  way  to  Macedonia,  as  well  as  after  having  passed 
through  it,  must  have  reached  the  ears  of  the  Corintliiaus 
in  some  way  or  other— perhaps  in  the  lost  Epistle  (1  Co- 
rinthians 4. 18;  5.9).  The  sense  comes  out  more  clearly  in 
the  Greek  order,  "By  you  to  pass  into  Macedonia,  and 
from  Macedonia  to  come  again  unto  you."  17.  use  ligUt- 
ness— Was  I  guilty  of  levity?  viz.,  by  promising  more 
than  I  performed,  or  .  .  .  according  to  tlie  flesU,  tliat 
M'ltU  me  tUere  sbould  be  yea,  yea  .  .  .  nay,  nay  1 — 
The  "  or"  expresses  a  diflterent  alternative  :  Did  I  act  with 
levity,  or  (on  the  other  hand)  do  I  purpose  what  I  pur- 
pose like  worldly  (fleshly)  men,  so  that  my  "  yea"  must 
at  all  costs  be  yea,  and  my  "  nay"  nay  [Bengel,  Winek, 
Calvin],  (Matthew  14.  7,  9)?  The  repetition  of  the  "  yea" 
and  "nay"  hardly  agrees  witii  Ai.fokd's  view,  "What  I 
purpose  do  I  purpose  according  to  the  changeable  pur- 
poses of  the  fleshly  (worldly)  man,  that  there  may  be 
with  me  the  yea  yea,  and  the  nay  nay  (i.  e.,  both  affirma- 
tion and  negation  concerning  the  same  thing)?  There- 
petition  will  thus  stand  for  the  single  yea  and  nay,  as  in 
Matthew  5.  37  ;  James  5.  12.  But  the  latter  passage  im- 
plies tl)at  the  double  "yea"  here  is  not  equivalent  to  the 
single  "yea:"  Bengel's  view,  thei-efore,  seems  prefer- 
able. 18.  He  adds  this  lest  tliey  might  think  his  doc- 
trine was  changeable  like  his  purposes  (tlie  change  in 
which  he  admitted  in  r.  17,  whilst  denying  that  it  was  due 
to  "lightness,"  and  at  the  same  time  implying  that  not  to 
have  changed,  whei-e  there  was  good  reason,  would  have 
been  to  imitate  the  fleshly-minded  who  at  all  costs  obsti- 
nately hold  to  their  purpose),  true— GifeA;,  "faithful"  (1 
Corinthians  1.  9).  our  >vord— the  doctrine  we  preach. 
-was  not— The  oldest  MSB.  read  "is  not."  yea  and  nay — 
t.  e.,  inconsistent  with  itself.  19.  Proof  of  the  unchange- 
ableness  of  the  doctrine  from  the  unchangeableness  of 
the  subject  of  it,  viz.,  Jesus  Christ.  He  is  called  "  the  .Son 
of  God"  to  show  the  Impossibility  of  cliange  in  One  who 
Is  co-equal  with  God  himself  (cf.  1  Samuel  15.  29;  Malachl 
3.  6).  by  me  .  .  .  Sllvanus  and  Timotheus- The  Son  of 
God,  though  preached  by  diflerent  preachers,  was  ond 
and  the  same,  unchangeable.  Silvanus  is  contracted  Into 
Silas  (Acts  15.  22;  cf.  I  Peter  5.  12).  in  him  was  yea— 
Oreek,  " is  made  yea  in  Him;"  f.  e.,  our  preaching  of  the 
Bon  of  God  is  confirmed  as  true  in  Him  {i.  e.,  through 
Him;  through  the  miracles  wherewith  He  has  confirmed 
our  preaching)  [Grotics];  or  rather,  oy  the  witness  of  the 
Spirit  which  He  has  given,  v.  21, 22,  and  of  which  mlraclea 
irere  only  one,  and  that  a  subordinate  manifestation. 


30.  Rather,  How  many  soever  be  the  promises  of  God,  in 
Him  is  the  "yea"  ("faithfulness  in  His  word:"  contrasted 
with  the  "yea  and  nay,"  v.  19,  i.  e.,  inconstancy  as  to  one't 
word),  and  In  bim  Amen— The  oldest  MSB.  read,  "  Where- 
fore  through  Him  is  t/ie  Amen  ;"  i.  e.,  In  Him  \fi  faithfulneat 
("yea")  to  His  word,  "wherefore  through  Him'  is  the 
immutable  verification  of  it  ("Amen").  As  "yea"  is  His 
word,  so  "Amen"  is  His  oath,  which  makes  our  assurance 
of  the  fulfilment  doubly  sure.  Cf.  "  two  immutable  things 
(viz..  His  word  and  His  oath)  in  which  it  was  impossible 
for  God  to  lie"  (Hebrews  6.18;  Revelation  3.14).  The 
whole  range  of  Old  Testament  and  New  Testament  prom- 
ises are  secure  in  their  fulfilment  for  us  in  Christ,  unto 
tUe  glory  of  God  by  \xs— Greek,  "  for  glory  unto  God  by 
us"  (cf.  ch.  4.15),  i.  e.,  by  our  ministerial  labours;  by 
us  His  promises,  and  His  unchangeable  faithfulness  to 
them,  are  proclaimed.  Conybeare  takes  the  "Araen" 
to  be  the  Amen  at  the  close  of  thanksgiving:  but  then 
"by  us"  would  have  to  mean  what  it  cannot  mean  here, 
"  by  us  and  you."  !31.  stablisbetb  us  ...  in  Cbrist — i.e., 
in  the  faith  of  Christ— in  believing  in  Christ,  anointed 
W8— As  "Christ"  is  the  "Anointed"  (which  His  name 
means),  so  "  He  laatli  anointed  (Greek,  chrisas)  us,  alike 
ministers  and  believing  people,  witli  the  Spirit  (v.  22;  1 
John  2.  20,  27).  Hence  we  become  "a  sweet  savour  of 
Christ "  (cli.  2.  15).  33.  sealed — A  seal  is'a  token  assuring 
the  possession  of  property  to  one ;  "  sealed  "  here  answers 
to  "  stablisheth  us  "  (v.  21 ;  1  Corinthians  9. 2).  the  earnest 
of  the  Spirit— i.  e.,  the  Spirit  as  the  earnest  (i.  e.,  money 
given  by  a  purchaser  as  a  pledge  for  the  full  payment  of 
the  sum  promised).  The  Holy  Spirit  is  given  to  the  be- 
liever now  as  a  first  instalment  to  assure  him  his  full  in- 
heritance as  a  son  of  God  shall  be  his  hereafter  (Ephesians 
1. 13, 14).  "Sealed  with  that  Holy  Spirit  of  promise  which 
is  theearne«<of  our  inheritance  until  the  redemption  of  the 
purchased  possession"  (Romans  8.  23).  The  Spirit  is  the 
pledge  of  the  fulfilment  of  "  all  the  promises  "  (v.  20).  33. 
Moreover  1— Greek,  "But  I  (for  my  part),"  in  contrast  to 
God  who  hath  assured  us  of  His  promises  being  hereafter 
fulfilled  certainly  (v.  W-22).  call  God— the  all-knowing 
One,  who  avenges  wilful  unfaithfulness  to  promises,  for 
a  record  upon  my  soul— As  a  witness  as  to  the  secret 
purposes  of  my  soul,  and  a  witness  against  it,  if  I  lie  (Ma- 
lachl 3.5).  to  spare  you — in  order  not  to  come  in  a  rebuk- 
ing spirit,  as  I  should  have  had  to  come  to  you,  if  I  had 
come  then.  I  came  not  as  yet — Greek,  no  longer;  i.  e.,  I 
gave  up  my  purpose  of  then  visiting  Corinth.  He  wished  to 
give  them  time  for  repentance,  that  he  might  not  have  to 
use  severity  towards  them.  Hence  he  sent  Titus  before 
him.  Cf.  ch.  10. 10, 11,  which  shows  that  his  detractors  re- 
presented him  as  threatening  what  he  had  not  courage  to 
perform  (1  Corinthians  4.  18, 19).  34.  Not  for  tliat— t.  e.. 
Not  that.  "Faith"  is  here  emphatic.  He  had  "dominion" 
or  a  riglit  to  control  them  in  matters  of  discipline,  but  la 
matters  of  "faith  "  he  was  only  a  "fellow-helper  of  their 
joy  "  (viz.,  in  believing,  Romans  15. 13;  Philippians  1.  25). 
The  Greek  is,  "Not  that  we  lord  it  over  your  faith."  This 
he  adds  to  soften  the  magisterial  tone  of  v.  23.  His  desire 
is  to  cause  them  not  sorrow  (ch.  2. 1,  2),  but  "joy."  The 
Greek  for  "  helpers  "  implies  a  mutual  leaning  one  on  the 
other,  like  the  mutually  supporting  buttresses  of  a  sacred, 
building.  "By  faith  (Romans  11.  20)  ye  stand  ;"  therefore 
it  is  that  I  bestow  such  pains  in  "helping"  your  faith, 
which  is  the  source  of  all  true  "joy  "  (Romans  15. 13).  I 
want  nothing  more,  not  to  Iwd  it  over  your  faith, 

CHAPTER    II. 

Ver.  1-17.  Rea-son  why  he  had  not  Visited  them  on 
his  WAY  TO  Macedonia  ;  The  Incestuows  Person  ought 
NOW  to  BE  Forgiven  ;  His  Anxiety  to  hear  Tidings 
of.  their  State  from  Titus,  and  his  Joy  when  at  last 
THE  Good  News  Reaches  him.  l.  tvith  myself— in  con- 
trast to  "you"  (ch.  1.23).  The  sameantithesis  between  St. 
Paul  and  them  appears  in  v.  2.  not  come  again  ...  in 
heaviness— "  sorrow ;"  implying  that  he  had  already  paid 
the«n  one  visit  in  lorrow  since  his  coming  for  the  first  time 
to  Corinth.    At  tnat  visit  he  had  warned  them  "hewoald 

301 


Paulas  Reastmfor  not  Visit inr/  Corinth. 


2  COKINTHIANS  II. 


The  Incestuous  Person  to  be  Forgiven, 


not  spare  If  he  should  come  again  "  (Notes,  ch.  13. 2 ;  cf.  ch. 
12.  14 ;  13. 1).  See  Introduction  lo  the  first  Epistle.  Tlie  "  in 
heaviness  "  implies  mutual  pain  ;  they  grieving  hiin,  and 
he  them.  Cf.  v.  2,  "I  make  you  sorry,"  and  v.  5,  "  If  any 
have  caused  grief  (sorrow)."  In  this  verse  he  accounts  for 
having  postponed  his  visit,  following  up  ch.  1.  23.  3.  For 
— Proof  that  he  shrinks  from  causing  them  sorrow  ("heavi- 
ness"). If  I— Tlie  "I"  is  emphatic.  Some  detractor  may  say 
that  this  {v.  1)  is  not  my  reason  for  not  coming  as  I  proposed ; 
since  I  showed  no  scruple  in  causing  "  heaviness,"  or  sor- 
roio,  in  ray  Epistle  (the  first  Epistle  to  the  Corinthians). 
But  I  answer,  If  J  be  the  one  to  cause  you  sorrow,  it  is  not 
tliat  I  have  any  pleasure  in  doing  so.  Nay,  my  object  was 
that  he  "  who  was  made  sorry  by  me  "  [viz.,  the  Corinthians 
in  general,  v.S;  but  with  tacit  reference  to  tJw  incestuous 
person  in  particular)  should  repent,  and  so  "make  me  glad," 
as  has  actually  taken  place ;  "  for . . .  who  is  he  tlien  that?" 
&c.  3.  I  wrote  tUis  same  unto  you.— viz.,  that  I  would 
not  come  to  you  then  (v.  l),as,  if  I  were  to  come  then,  it 
would  liave  to  be  "  in  heaviness  "  (causing  sorroiv  both  to 
him  and  them,  owing  to  their  impenitent  state).  He  refers 
to  the  first  Epistle  (cf.  1  Corinthians  16. 7 ;  cf.  4. 19, 21 ;  5.  2-7, 
13).  sorrow  from  tliem  of  wlioin  I  ougUt  to  have  joy 
— i.  €.,  sorroiv  from  their  impenitence,  when  he  ought,  on 
the  contrary,  to  have  joy  from  their  penitent  obedience. 
The  latter  happy  eflTect  was  produced  by  his  first  Epistle, 
whereas  the  former  would  have  been  the  result,  had  he 
then  visited  tliem  as  he  had  originally  proposed,  having 
confidence  .  .  .  that  my  joy  is  the  joy  of  you  all— trust- 
ing that  you,  too,  would  feel  that  there  was  sufficient  rea- 
son for  the  postponement,  if  it  interfered  with  our  mutual 
joy."  [Alfokd.]  The  communion  of  saints,  he  feels  con- 
fident in  them  "all"  (his  charity  overlooking,  for  the 
moment,  the  small  section  of  his  detractors  at  Corinth,  1 
Corinthians  13. 7),  will  make  his  joy  (v.  2)  their  joy,  4.  So 
far  from  my  change  of  purpose  being  due  to  "  lightness  " 
(ch.  1. 17),  I  wrote  my  letter  to  you  {v.  3)  "out  of  much  af- 
fliction (Greek, '  trouble  ')  and  anguish  of  heart,  and  with 
many  tears."  not  that  ye  should  be  grieved — Trarvilate, 
•'  be  made  sorry,"  to  accord  with  the  translation,  v.  2.  My 
ultimate  and  main  object  was,  "  not  that  ye  might  be  made 
sorry,"  but  that  through  sorrow  you  might  be  led  to  repent- 
ance, and  so  to  joy,  redounding  both  to  you  and  me  (v.  2, 3).  I 
made  you  sorry  before  going  to  you,  that  when  I  went  it 
might  not  be  necessary.  He  is  easily  made  sorry,  who  is 
admonished  by  a  friend  himself  weeping.  [Bengel.]  tliat 
ye  might  kno-vv  the  love— of  which  it  is  a  pi'oof  to  rebuke 
sins  openly  and  in  season  [Estitjs]  (Psalm  141. 5;  Proverbs 
27.  6).  "  Love  "  is  the  source  from  which  sincere  reproof 
springs;  that  the  Corinthians  might  ultimately  recognize 
this  as  his  motive,  was  the  apostle's  aim.  which  I  have 
more  abundantly  unto  you — who  have  been  particu- 
larly committed  to  me  by  God  (Acts  18.  10;  1  Corinthians 
4.  15;  9.2).  5.  grief.  .  .  grieved— 2Vansto<e  as  before,  "sor- 
row .  .  .  made  sorr5'."  The  "any"  is  a  delicate  way  of 
referring  to  the  incestuous  person,  not  .  .  .  me,  hut  in 
part— he  has  grieved  me  only  in  part  (cf.  ch.  1. 14 ;  Romans 
11.  25),  i.  e.,  I  am  not  the  sole  party  aggrieved  ;  most  of  you, 
also,  were  aggrieved,  tliat  I  may  not  ovcrcliarge— tliat 
I  may  not  unduly  lay  the  weight  of  the  charge  on  you  all, 
which  I  should  do,  if  I  made  mj'self  to  be  the  sole  party 
aggrieved.  Alford  punctuates,  "  He  hath  not  made  sorry 
ine,  but  in  part  (that  I  press  not  too  heavily ;  viz.,  on  him) 
you  all."  Thus  "  you  all "  is  in  contrast  to  "  me ;"  and  "  in 
part "  is  explained  In  the  parenthetical  clause.  6.  Suffi- 
cient—without increasing  it,  which  would  onl5' drive  him 
to  despair  (v.  7),  whereas  the  object  of  the  punishment  was, 
"  that  (his)  spirit  might  be  saved  "  in  the  last  daj\  to  such 
aman— a  milder  designation  of  the  oflTender  than  if  lie  had 
been  named.  [Meyer.]  Rather,  it  expresses  estrange- 
ment from  such  a  one  who  had  caused  such  grief  to  the 
Church,  and  scandal  to  religion  (Acts  22.  22;  1  Corinthians 
J.  5).  this  punlshntent— His  being  "  delivered  to  Satan 
for  the  destruction  of  the  flesh;"  not  only  excommunica- 
tion, but  bodily  disease  (Notes,  1  Corinthians  5.  4,  5).  in- 
flicted of  many— rather,  "  by  the  majority  "  (the  more 
part  of  you).  Not  by  an  individual  priest,  as  in  the 
Church  of  Rome,  nor  by  the  bishops  and  clergy  alone,  but 
302 


by  the  whole  body  of  the  Church.    7.  -^vith  overmncU 

aorrovF—Oreek,  "  with  HIS  overmuch  sorrow."  8.  confirm 
your  love  toward  him — by  giving  eflect  in  act,  and  show- 
ing in  deeds  your  love,  viz.,  by  restoring  him  to  your  fel- 
lowship, and  praj'ing  for  his  recovering  from  the  sicknesw 
penally  inflicted  on  him.  9.  For — Additional  reason  why 
they  should  restoi-e  the  ofTender,  viz.,  as  a  "  proof"  of  their 
obedience  "in  all  things ;"  now  in  love, as  previously  inpun- 
ishing  (v.  6),  at  the  apostle's  desire.  Besides  his  other  reasons 
for  deferring  his  visit,  he  had  the  further  view,  though,  per- 
haps, unperceived  by  them,  of  making  an  experiment  of 
their  fidelity.  This  accounts  for  his  deferring  to  give.  In 
his  flrst  Epistle,  the  7-eason  (or  his  change  of  plan  (resolved 
on  before  writing  it).  This  full  discovery  of  his  motive 
comes  naturally  from  him  now,  in  the  second  Epistle, 
after  he  had  seen  the  success  of  his  measures,  but  would 
not  have  been  a  seasonable  communication  before.  All 
this  accords  with  reality,  and  is  as  remote  as  possible 
from  imposture.  [Paley's  Ilorce  Paulince.^  The  inter- 
change of  feeling  is  marked  (v.  4),  "I  wrote  .  .  .  that  ye 
might  know  the  love,"  &c. :  here,  "I  did  write,  that  I 
might  know  the  proof  of  you."  10.  Another  encourage- 
ment to  their  taking  on  themselves  the  responsibility  of 
restoring  the  ofl'ender.  They  may  be  assured  of  Paul's 
apostolic  sanction  to  their  doing  so.  for  if  I  forgave 
anytliing,  to  whom  I  forgave  it— The  oldest  MSS.  read, 
"  For  even  what  I  have  forgiven,  if  I  have  forgiven  any- 
thing.'" for  your  sakes  forgave  I  it — He  uses  the  past 
tense,  as  of  a  thing  already  determined  on ;  as  in  1  Co- 
rinthians 5.  3,  "I  have  judged  already;"  or,  as  speaking 
generally  of  forgiveness  granted,  or  to  be  granted.  It  is 
for  your  sakes  I  have  forgiven,  and  do  forgive,  that  the 
Church  (of  which  you  are  constituent  members)  may 
suffer  no  hurt  by  the  loss  of  a  soul,  and  that  ye  may  learn, 
leniency  as  well  as  faithfulness,  in  the  person  of  Christ 
— representing  Christ,  and  acting  by  his  authority:  an- 
swering to  1  Corintliians  5.  4,  "  In  the  name  of  our  Lord 
Jesus  Christ  .  .  .  my  spirit,  with  the  power  of  our  Lord 
Jesus  Christ."  11.  Lit.,  "That  we  may  have  no  advan- 
tage gained  over  us  by  Satan,"  viz.,  by  letting  one  of  our 
members  be  lost  to  us  through  despair,  we  ourselves  fur- 
nishing Satan  with  the  weapon,  by  our  repulsive  harsh- 
ness to  one  now  penitent.  The  loss  of  a  single  sinner  is  a 
common  loss ;  therefore,  in  v.  10,  he  said,  "  for  your  sakes." 
St.  Paul  had  "delivered"  the  offender  "to  Satan  for  the 
destruction  of  the  flesh,  that  the  Spirit  might  be  saved" 
(1  Corinthians  5.  5).  Satan  sought  to  destroy  the  spirit 
also :  to  let  him  do  so,  would  be  to  give  him  an  advantage, 
and  let  him  overreach  us.  not  ignorant  of  his  devices — 
"  Ignorant "  and  "  devices  "  are  words  akin  in  sound  and 
root  in  Greek:  we  are  not  without  knowledge  of  his  know- 
ing schemes.  13.  St.  Paul  expected  to  meet  Titus  at 
Troas,  to  receive  the  tidings  as  to  the  eflTect  of  his  flrst 
Epistle  on  the  CorintJnan  Cliurch ;  but,  disappointed  in 
his  expectation  there,  he  passed  on  to  Macedonia,  where 
he  met  him  at  last  (ch.  7.  5,  6,  7).  The  history  (Acts)  does 
not  record  his  passing  through  Troas,  in  going  from  Ephe- 
sus  to  Macedonia;  but  it  does  in  coming  from  that  coun- 
try (Acts  20.  6);  also,  that  he  had  disciples  there  (Acts  20.7), 
which  accords  with  tlie  Epistle  (ch.  2.  12,  "a  door  was 
opened  unto  me  of  the  Lord").  An  undesigned  coinci- 
dence marking  genuineness.  [Paley's  Horoe  Paulince.] 
Doubtless,  St.  Paul  had  fixed  a  time  with  Titus  to  meet 
him  at  Troas;  and  had  desired  him,  if  detained  so  as  not 
to  be  able  to  be  at  Troas  at  that  time,  to  proceed  at  once 
to  Macedonia  to  Pliilippi,  the  next  station  on  his  own 
journey.  Hence,  tliough  a  wide  door  of  Christian  use- 
fulness opened  to  him  at  Troas,  his  eagerness  to  hear  from 
Titus  the  tidings  from  Corinth,  led  him  not  to  stay  longer 
Wiere  when  the  time  fixed  was  past,  but  he  hastened  on 
to  Macedonia  to  meet  him  there.  [Birks.]  to  preach— HI., 
"for  the  Gospel."  He  had  been  at  Troas  before,  but  the 
vision  of  a  man  from  Macedonia  inviting  him  to  come 
over,  prevented  his  remaining  there  (Acts  10.  8-12).  On 
his  return  to  Asia,  after  tlie  longer  visit  mentioned  here, 
he  stayed  seven  days  (Acts  20.  6).  and— i.  <?.,  though  Paul 
■would,  under  ordinary  circumstances,  have  gladly  stayed 
in  Troas.    door  .  .  .  opened  ...  of  the  ImtA— Greek,  in 


Why  Paul  had  gone  to  Macedonia. 


2  CORINTHIANS  III.      A  Sufficient  Commendation  of  his  Ministry. 


the  Lord,  i.  e.,  in  His  work,  and  by  His  gracious  Provi- 
dence. 13.  no  rest  In  my  spirit— ratlier,  "  no  rest/or  my 
spirit"  (Genesis  8.  9).  As  here  liis  "spirit"  liad  no  rest; 
BO  In  ch.  7.  5,  liis  "flesh."  His  "spirit"  under  the  Holy 
Spirit,  hence,  concluded  that  it  was  not  necessary  to  avail 
himself  of  the  "door"  of  usefulness  atTroas  any  longer. 
taking.  .  .  .  leave  of  tl»ein— the  disciples  at  Troas.  14:. 
Koiv — Oi  cek,  "  But."  Though  we  left  Troas  disappointed 
In  not  meeting  Titus  there,  and  in  having  to  leave  so 
Boon  so  wide  a  door,  "  thanks  be  unto  God,"  we  were  tri- 
umphantly blessed  in  both  the  good  news  of  you  from 
Titus,  and  in  the  victories  of  the  Gospel  everywhere  in 
our  progress.  The  cause  of  triumph  cannot  be  restricted 
(as  Alford  explains)  to  the  former;  for  "always,"  and 
"in  everyplace,"  show  that  the  latter  also  is  intended. 
causetli  «s  to  triumpli — The  Greek  is  rather,  as  in  Colos- 
sians  2. 15,  "triumphs  over  us:"  "leadeth  us  in  triumph." 
St.  Paul  regarded  himself  as  a  signal  trophy  of  God's  vic- 
torious power  In  Christ.  His  Almighty  Conqueror  was 
leading  him  about,  through  all  the  cities  of  the  Greek 
and  Roman  world,  as  an  illustrious  example  of  His  power 
at  once  to  subdue  and  to  save.  The  foe  of  Christ  was  now 
the  servant  of  Christ.  As  to  be  led  in  triumph  by  man  is 
the  most  miserable,  so  to  be  led  in  triumph  by  God  is  the 
most  glorious,  lot  that  can  befall  any.  [Trench.]  Our 
only  true  triumphs  are  God's  triumphs  over  us.  His  de- 
feats of  us  are  our  only  true  victories.  [Alford.]  The 
image  is  taken  from  the  triumphal  procession  of  a  vic- 
torious general.  The  additional  idea  is  perhaps  included, 
which  distinguishes  God's  triumph  from  that  of  a  liuman 
general,  that  the  captive  is  brought  into  ivilling  obedience 
(ch.  10.  5)  to  Christ,  and  so  joins  in  the  triumph  :  God  "  leads 
him  in  triumph"  as  one  not  mereiy  iriumpJied  over,  but 
also  as  one  triumphing  over  God's  foes  with  God  (which 
last  will  apply  to  the  apostle's  triumphant  missionary 
progress  under  tlie  leading  of  God).  So  Bengel:  "Who 
shows  us  in  triumph,  not  [merely]  as  conquered,  but  as  the 
ministers  of  His  victory.  Not  only  the  victory,  but  the 
ojien  '  showing  '  of  the  victory, is  marked  :  for  there  fol- 
lows. Who  maketh  manifest."  savonr— retaining  the  image 
Of  a,  triumTph.  As  the  approach  of  the  triumphal  proces- 
sion was  made  known  by  the  odour  of  incense  scattered 
far  and  wide  by  the  incense-bearers  in  the  train,  so  God 
"makes  manifest  by  us"  (his  now  at  once  triumphed 
over  and  triumphing  captives,  cf.  Luke  5.  10,  "  Catch,"  lit.., 
"Take  captive  so  as  to  preserve  alive :")  the  sweet  savour 
of  the  knowledge  of  Christ,  the  triumphant  Conqueror 
(Colossians  2. 15),  everywhere.  As  the  triumph  strikes  the 
eyes,  so  the  savour  the  nostrils;  thus  every  sense  feels 
the  power  of  Christ's  Gospel.  This  manifestation  (a  word 
often  recurring  in  his  Epistles  to  the  Corinthians,  cf.  1 
Corinthians  4.  5)  refutes  the  Corinthian  suspicions  of  liis 
dishonestly,  by  reserve,  hiding  anything  from  them  (v. 
17;  ch.4.  2).  15.  The  order  is  in  Greek,  "For  (it  is)  of 
Christ  (that)  we  are  a  sweet  savour  unto  God:"  thus,  the 
"for"  justifles  his  previous  words  (v.  U),  "the  savour  of 
His  (Christ's)  knowledge."  We  not  only  scatter  the  savour, 
but  "  wc  are  the  sweet  savour  "  itself  (Song  of  Solomon  1. 
3;  cf.  John  1.  14, 16 ;  Ephesians  5.  2;  1  John  2.  27).  in  tliem 
tltat  are  saved— rather, "that  arc  being  saved  .  .  .  that 
are  perishing"  (Note,\  Corinthians  1.18).  As  the  light, 
though  it  blinds  in  darkness  the  weak,  is  for  all  that  still 
light;  and  honey,  though  it  taste  bitter  to  the  sick,  is  in 
Itself  still  sweet;  so  the  Gospel  is  still  of  a  sweet  savour, 
though  many  perish  through  unbelief  [Ciikysostom, 
Homilies,  5.  467]  (ch.  4.  3,  4,  6).  As  some  of  the  con- 
quered foes  led  in  triumph  were  put  to  death  when  the 
procession  reached  the  capitol,  and  to  them  the  smell 
of  the  incense  was  the  "savour  of  deatli  unto  death," 
whilst  to  those  saved  alive,  it  was  the  "savour  of  life," 
so  the  Gospel  was  to  the  diflerent  classes  respectively. 
In  tlicm— in  the  case  of  them.  "Those  being  saved" 
(ch.  Z.  1,  to  4.  2):  "Those  that  are  perishing  "  (ch.  4.  3-5). 
16.  savour  of  deatlk  unto  deatli  ...  of  life  unto  life— 
an  odour  arising  out  of  death  (a  mere  announcement  of  a 
iiead  Christ,  and  a  virtually  lifeless  Gospel,  in  which  light 
unbelievers  regard  tlie  Gospel  message),  ending  (as  the 
Just  and  natural  consequence)  indeath  (to  the  unbeliever) ; 


(but  to  the  believer)  an  odour  arising  out  of  life  (i.  e.,  the 
announcement  of  a  risen  and  living  Savioar),  ending  in  life 
(to  the  believer)  (Matthew  21.  44;  Luke  2.34;  John  9.39). 
wlio  is  sufficient  for  tliese  things?— viz.,  for  diflfusing 
aright  everywhere  the  savour  of  Christ,  so  diverse  in  its 
cflects  on  believers  and  unbelievers.  He  here  prepares 
the  way  for  one  purpose  of  his  Epistle,  viz.,  to  vindicate 
his  apostolic  mission  from  its  detractors  at  Corinth,  who 
denied  his  sufficiency.  The  Greek  order  puts  prominent- 
ly foremost  the  momentous  and  difficult  task  assigned  to 
him,  "For  these  things,  who  is  sufficient?"  He  answers 
his  own  question  (ch.  3.  5),  "  Not  that  we  are  sufficient  ot 
ourselves,  &c.,  but  our  sufficiency  is  of  God,  who  hath  made 
us  able  (Greek,  'sufficient')  ministers,"  &c.  17.  not  as 
many— (Ch.  11. 18 ;  Philippians  2. 21.)  Rather,  "  the  many," 
viz.,  the  false  teachers  of  whom  he  treats  (chs.  10.-12.,  espe- 
cially ch.  11. 13;  1  Thessalonians  2.3).  -wliiclx  corrupt— 
Greek,  "adulterating,  as  hucksters  do  wine  for  gain"  (ch. 
4.  2;  Isaiah  1.  22;  2  Peter  2.  3,  "Make  merchandise  of  you"). 
as  of  sincerity  ...  as  of  God— as  one  speaking  from  (out 
of)  sincerity,  as  from  (t.  e.,  by  the  command  of,  and  so  '.jx. 
dependence  on)  God.  in  Clirlst— as  united  to  Him  in 
living  membership,  and  doing  his  work  (cf.  ch.  12. 19).  The 
whole  Gospel  must  be  delivered  such  as  it  is,  without  con- 
cession to  men's  corruptions,  and  without  selfish  aims,  if 
it  is  to  be  blessed  with  success  (Acts  20. 27). 

CHAPTER    III. 

"Ver.  1-18.  The  s(5i.e  Commendation  he  needs  to  pkote 
God's  sanction  of  his  Ministry  he  has  in  his  Corin- 
thian Converts:  His  Ministry  excels  the  Mosaic,  as 
the  Gospel  of  Life  and  Liberty  excels  the  Law  of 
Condemnation.  1.  xYre  we  beginning  again  to  recommend 
ourselves  (ch.5. 12)  (as  someof  them  mightsay  he  had  done 
in  his  first  Epistle ;  or,  a  reproof  to  "  some"  who  had  begun 
doing  so)?  commendation— recommendation.  (Cf.  ch.  10. 
18.)  The  "some"  refers  to  particular  persons  of  the  "many" 
(ch.  2. 17)  teachers  who  opposed  him,  and  who  came  to  Co- 
rinth with  letters  of  recommendation  from  other  churches; 
and  when  leaving  that  city  obtained  similar  letters  from 
the  Corinthians  to  other  churches.  The  13th  canon  of  the 
Council  of  Chalcedon  (451  A.  d.)  ordained  that  "clergymen 
coming  to  a  city  where  they  were  unknown,  should  not 
be  allowed  to  officiate  without  letters  commendatory  from 
their  own  bishop."  The  history  (Acts  18.  27)  confirms  the 
existence  of  the  custom  here  alluded  to  in  the  Epistle: 
"When  Apollos  was  disposed  to  pass  into  Achaia  (Co- 
riTitli),  the  brethren  (of  Ephesus)  wrote,  exhorting  the  disci- 
ples to  receive  him."  This  was  about  two  years  before 
the  Epistle,  and  is  probably  one  of  the  instances  to  which 
St.  Paul  refers,  as  many  at  Corinth  boasted  of  their  being 
followers  of  Apollos  (1  Corinthians  1.  12).  3.  our  Epistle 
— of  recommendation,  in  our  hearts — not  letters  borne 
merely  in  the  hands.  Your  conversion  through  my  In- 
strumentality, and  your  faith  which  is  "known  of  all 
men"  by  widespread  report  (1  Corinthians  1.  4-7),  and 
which  is  written  by  memory  and  affection  on  my  inmost 
heart,  and  is  borne  about  Avherever  I  go,  is  my  letter  of 
recommendation  (1  Corinthians  9.  2).  known  and  read 
— words  akin  in  root,  sound,  and  sense  (so  ch.  1.  13).  "Ye 
are  knoum  to  be  my  converts  by  general  knowledge:  then 
ye  are  known  more  particularly  by  your  reflecting  my 
doctrine  in  your  Christian  life."  The  handwriting  is  first 
"known,"  then  the  Epistle  is  "read"  [Grotius]  (ch.  4.  2; 
1  Corinthians  14. 2)).  There  Is  not  so  powerful  a  sermon  in 
the  world,  as  a  consistent  Christian  life.  The  ej-e  of  the 
world  t.akes  in  more  than  the  car.  Christians'  lives  are 
the  only  religious  books  the  world  reads.  Ignatius  {ad 
Ephesum,  ch.  10.)  writes,  "Give  unbelievers  the  chance  of 
believing  through  yon.  Consider  yourselves  employed 
by  God ;  your  lives  the  form  of  language  In  which  He  ad- 
dresses them.  Be  mild  when  they  are  angry,  humble 
when  they  are  haughty;  to  their  blaspliemy  oppose  prayer 
without  ceasing;  to  their  Inconsistency,  a  steadfast  ad- 
herence to  your  faith."  3.  declared— The  letter  is  written 
so  leglblj'  that  It  can  be  "read  by  all  men"  (v.  2\  T^a-^t' 
late,  "Being  manifestly  shown  to  be  an  Epistle  of  Christ;" 

303 


The  LeHer  KUldh, 


2  CORINTHIANS  III. 


but  the  Spirit  giveth  Life. 


a  letter  coining  manifestly  from  Christ,  and  "  ministered 
by  us,"  i.  e.,  carried  about  and  presented  by  us  as  its  (min- 
istering) bearers  to  those  (the  world)  for  whom  it  is  in- 
tended :  Christ  is  tiie  Writer  and  the  Recommender,  ye  are 
the  letter  recommending  us.  -vrrltten  not  with  InU,  but 
witli  tUe  Spirit  of  the  living  God— St.  Paul  was  the  min- 
istering pen  or  other  instrument  of  writing,  as  well  as  tlie 
ministering  bearer  and  presenter  of  the  letter.  "Not 
with  inlt"  stands  in  contrast  to  the  letters  of  commenda- 
tion which  "some"  at  Corinth  (v.  1)  used.  "Ink"  is  also 
used  here  to  include  all  outward  materials  for  writing, 
such  as  the  Sinaitic  tables  of  stone  were.  Tliese,  how- 
ever, were  not  written  with  inli,  but  "graven"  by  "the 
finger  of  God"  (Exodus  31. 18 ;  32. 16).  Christ's  Epistle  (his 
believing  members  converted  by  St.  Paul)  is  better  still: 
it  is  written  not  naerely  with  the  finger,  but  with  tlie 
"Spirit  ot  the  living  God."  it  is  not  the  "ministration  of 
death"  as  the  law,  but  of  the  "living  Spirit"  that  "giveth 
life"  (v.  6-8).  not  in— not  on  tables  (tablets)  of  stone,  as 
the  ten  commandments  were  written  (v.  7).  in  fleshy- 
tables  of  tlie  heart— ALii  tlie  best  MSS.  read,  "  On  (your) 
hearts  (which  are)  tables  of  flesh."  Once  your  hearts  were 
spiritually  what  the  tables  of  the  law  were  physically, 
tables  of  stone,  but  God  has  "  taken  away  tlie  stony  heart 
out  of  your  flesli,  and  given  you  a  heart  of  flesli"  (fleshy, 
not  fleshly,  i.  e.,  carnal;  hence  it  is  written,  "out  of  your 
flesh,'H.e.,  yourearnal  nature),  Ezekiel  11. 19;  36.  26.  Cf.  v. 
2,  "As  ye  are  our  Epistle  written  in  our  hearts,"  so  Christ 
has  in  the  first  instance  made  you  "His  Epistle  written 
with  the  Spirit  in  (on)  your  hearts."  I  bear  on  my  heart, 
as  a  testimony  to  all  men,  that  which  Christ  has  by  His 
Spirit  written  in  your  heart  [Alfobd]  (cf.  Proverbs  3. 3;  7. 
S;  Jeremiah  31.31-31).  This  passage  is  quoted  by  Paley 
{Horce  Paulince)  as  illustrating  one  peculiarity  of  St.  Paul's 
style,  viz.,  his  going  off  at  a  word  into  a  parenthetic  reflection  : 
here  it  is  on  tlie  word  "Epistle."  So  "savour,"  cli.  2. 14-17. 
•*.  And — Oreelc,  "But."  "Such  confidence,  liowever  {viz., 
of  our  'sufficiency,'  v.  5,  6;  ch.  2. 16  [to  whicli  lie  reverts  af- 
ter the  parentliesis],  as  ministers  of  tlie  New  Testament, 
'not  fainting,'  ch.  4.  1),  we  have  through  Christ  (not 
through  ourselves,  cf.  v.  18)  toward  God"  (i.  e.,  in  our  rela- 
tion to  God  and  His  work,  the  ministry  committed  by 
Hira  to  us,  for  which  we  must  render  an  account  to  Him). 
Confidence  toward  God  is  solid  and  real,  as  looking  to 
Him  for  the  strength  needed  now,  and  also  for  the  reward 
of  grace  to  be  given  hereafter.  Cf.  Acts  24. 15,  "Hope  to- 
ward God."  Human  confidence  is  unreal  in  that  it  looks 
to  man  for  its  help  and  its  reward.  5.  Tlie  Greek  is,  "  Not 
that  we  are  (even  yet  after  so  long  experience  as  minis- 
ters) suflicient  to  think  anything  of  ourselves  as  (coming) 
FROM  ourselves;  but  our  sufl[iciency  is  (derived)  fkom 
God."  "From"  more  definitely  refers  to  the  sowrce  out  of 
which  a  thing  comes;  "of"  is  more  general.  "To  think," 
Greek,  to  "reason  out"  or  "devise;"  to  attain  to  sound 
preacliing  by  our  reasonings.  [Theodoket.]  The  "we"  re- 
fers here  to  ministers  (2  Peter  1.  21),  anything— even  the 
least.  We  cannot  expect  too  little  from  man,  or  too  mucli 
from  God.  6.  able— rather,  as  the  Greek  is  the  same, 
correspouding  to  v.  5,  translate,  "sufficient  as  ministers" 
(Ephesians  3.  7;  Colossians  1.  23).  the  ne-w  testament 
— "the  ne.\f  covenant"  as  contrasted  with  the  Old  Testa- 
ment or  covenant  (1  Corinthians  11.  25;  Galatians  4.  21). 
He  reverts  here  again  to  the  contrast  between  the  law  on 
"tables  of  stone,"  and  that  "written  by  the  Spirit  on 
fleshly  tables  of  the  heart"  {v.  3).  not  of  tlie  letter— joined 
with  "ministers:"  ministers  not  of  the  mere  literal  pre- 
cept,\n  wliicli  the  old  law,  as  then  understood, consisted; 
"but  of  tlie  Spirit,"  t.  e.,  <fte  spiritual  holiness  which  lay 
under  tlie  old  law,  and  which  the  new  covenant  brings  to 
light  (Matthew  5. 17-48)  with  new  motives  added,  and  a 
new  power  of  obedience  imparted,  vie.,  the  Holy  Spirit 
(Romans  7.  6).  Even  in  writing  the  letter  of  the  New  Tes- 
tament, St.  Paul  and  the  other  sacred  writers  were  min- 
isters not  of  the  letter,  but  of  the  spirit.  No  piety  of  spirit 
could  exempt  a  man  from  the  yoke  of  the  letter  of  each 
legal  ordinance  under  the  Old  Testament;  for  God  had 
appointed  this  as  the  way  in  which  he  chose  a  devout 
Jew  to  express  his  state  of  mind  towards  God.  Chris- 
304 


tianity,  on  the  other  hand,  makes  the  spirit  of  our  out- 
ward observances  everything,  and  the  letter  a  secondary 
consideration  (John  4.  24).  Still  the  moral  law  of  the  ten 
commandments,  being  written  by  the  finger  of  God,  is  as 
obligatory  now  as  ever;  but  put  more  on  the  Gospel 
spirit  of  "  love,"  than  on  the  letter  of  a  servile  obedience, 
and  in  a  deeper  and  fuller  spirituality  (Matthew  5.  17-48 ; 
Romans  13.  9).  No  literal  precepts  could  fully  compre- 
hend the  wide  range  of  holiness  which  love,  the  work  of 
the  Holy  Spirit,  under  the  Gospel,  suggests  to  the  be- 
liever's heart  instinctively  from  the  word  understood  in 
its  deep  spirituality,  letter  killeth — by  bringing  home 
tlie  knowledge  of  guilt  and  its  punishment,  death;  v.  7, 
"ministration  of  death"  (Romans  7.  9).  spirit  giveth 
life— The  spirit  of  the  Gospel  when  brought  home  to  the 
heart  by  the  Holy  Spirit,  gives  new  spiritual  life  to  a  man 
(Romans  6.  4,  11).  This  "spirit  of  life"  is  for  us  in  Christ 
Jesus  (Romans  8.  2, 10),  who  dwells  in  the  believer  as  a 
"  quickening"  or  "  life-giving  Spirit"  (1  Corinthians  15. 45). 
Note,  the  spiritualism  of  rationalists  is  very  different.  It 
would  admit  no  "  stereotyped  revelation,"  except  so  much 
as  man's  own  inner  instrument  of  revelation,  the  con- 
science and  reason,  can  approve  of;  thus  making  the 
conscience  judge  of  the  written  word,  whereas  the  apos- 
tles make  the  written  word  the  judge  of  the  conscience 
(Acts  17. 11 ;  1  Peter  4. 1).  True  spirituality  rests  on  the 
whole  written  word,  applied  to  the  soul  by  the  Holy 
Spirit  as  the  only  Infallible  interpreter  of  its  far-reaching 
spirituality.  The  letter  is  nothing  without  the  spirit,  In  a 
subject  essentially  spiritual.  The  spirit  Is  nothing  with- 
out the  letter,  in  a  record  substantially  historical.  7.  the 
ministration  of  death— the  legal  dispensation,  summed 
up  iu  the  Decalogue,  which  denounces  death  against  man 
for  transgression,  written  and  engraven  in  stones — 
There  is  no  "and"  in  the  Greek.  The  lit.  translation  is, 
"  The  ministration  of  death  in  letters,"  of  which  "  engraven 
on  stones"  is  an  explanation.  The  preponderance  of  old- 
est MSS.  is  for  the  English  Version  reading.  But  one,  per- 
haps the  oldest  existing  MS.,  has  "In  the  letter,"  which 
refers  to  the  preceding  words  (v.  6),  "the  letter  killeth," 
and  this  seems  the  probable  reading.  Even  if  Ve  read  as 
English  Version,  "Tiie  ministration  of  death  (written)  in 
letters,"  alludes  to  the  literal  precepts  of  the  law  as  only 
bringing  us  the  knowledge  of  sin  and  "death,"  in  contrast 
to  "  the  Spirit"  in  the  Gospel  bringing  us  "  life"  (v.  6).  The 
opposition  between  "the  letters"  and  "the  Spirit"  (v.  8) 
confirms  this.  This  explains  why  the  phrase  in  Greek 
should  be  "in  letters,"  instead  of  the  ordinary  one  which 
English  Version  has  substituted,  "written  and."  waa 
glorious— iiY.,  "  was  made  (invested)  in  glory:"  glory  was 
the  atmosphere  with  which  it  was  encompassed,  could 
not  steadfastly  behold— <i<.,  "  fix  their  eyes  on."  Exo- 
dus 34.  30,  "The  skin  of  his  face  shone;  and  they  were 
AFRAID  to  come  nigh  him."  "  Could  not,"  therefore  means 
here,  for  fear.  The  "glory  of  Moses'  countenance"  on 
Sinai  passed  away  when  the  occasion  was  over:  a  type  of 
the  transitory  character  of  the  dispensation  which  he 
represented  {v.  11),  as  contrasted  with  the  permanency  of 
the  Christian  dispensation  (r.  11).  8.  be  rather  glorious 
—lit.,  "be  rather  (i.  e.,  still  more,  invested)  in  glory." 
"  Shall  be,"  i.  e.,  shall  be  found  to  be  in  part  now,  but 
fully  when  the  glory  of  Christ  and  His  saints  shall  be  re- 
vealed. 9.  ministration  of  condemnation— the  law  re- 
garded in  the  "letter"  which  "  killeth"  (v.  6;  Romans?. 
9-11).  The  oldest  existing  MS.  seems  to  read  as  English 
Version,  But  most  of  the  almost  contemporary  MSS., 
versions,  and  fathers,  read,  "If  to  the  ministration  of 
condemnation  there  be  glory."  the  ministration  of 
righteousness- the  Gospel,  which  especially  reveals  the 
righteousness  of  God  (Romans  1. 17),  and  imputes  right- 
eousness to  men  through  faith  in  Christ  (Romans  3. 21-28 ; 
4.  3,  22-25),  and  imparts  righteousness  by  the  Spirit 
(Romans  8.1-4).  exceed  — "abound."  10.  Eor  even  the 
ministration  of  condemnation,  the  law,  v.  7  {which  has 
been  glorified  at  Sinai  in  Moses'  person),  has  now  {English 
Version  translates  less  fitly,  "was  made  .  .  .  had")  Iqst  itt 
glory  in  this  respect  by  reason  of  the  surpassing  glory  (of  the 
Gospel):  as  the  light  of  the  stars  and  moon  fades  in  the 


2Vte  Ministration  of  the  Gospel. 


2  COKINTHIANS   IV. 


Paul's  Zeal  in  Preaching. 


presence  of  the  suu.    11.  -^vas   glorious— ;i7.,  "was  with 
glory:"  or  "  marked  by  gloi-y."    tUnt  wlilch  rcmalnctli — 

abideth  (Revelation  14.  6).  Not  "  the  ministrj-,"  but  the 
Spirit,  and  His  accompaniments,  life  and  righteousness. 
Is  glorious— ii7.,  "  is  in  glory."  Tlie  Greek  "  witli"  or  "  by" 
Is  appropriately  applied  to  that  of  whicli  the  glory  was 
transient.  "In"  to  that  of  which  tlie  glory  is  permanent. 
The  contrast  of  the  Old  and  New  Testaments  proves  that 
St.  Paul's  chief  opponents  at  Corinth  were  Judaizers. 
Vi.  sucli  liope— of  the  future  glory,  which  sliall  result 
from  the  miuisti'ation  of  the  Gospel  {v.  8,  9).  plainness 
of  speecU— openness ;  without  reserve  (ch.  2.  17;  i.  2). 
13.  We  use  no  disguise,  "as  Moses  put  a  veil  over  his 
face,  that  the  children  of  Israel  miglit  not  look  stead- 
fastly upon  the  end  of  that  wliich  was  to  be  done  away." 
[Ellicott,  &c.]  The  view  of  Exodus -St.  30-35,  according 
to  LXX.,is  adopted  by  St.  Paul,  tliat  Moses  in  going  in  to 
speak  to  God  removed  the  veil  till  lie  came  out  and  had 
spoken  to  the  people ;  and  then  ivhen  he  had  done  .ipeaking, 
he  put  on  the  veil  that  they  might  not  look  on  the  end,  or  tiie 
fading,  0/ </ia<  transitory  glory,  Tlie  veil  was  the  symbol 
of  concealment,  put  on  directly  after  Moses'  speaking  ;  so 
that  God's  revelations  by  him  were  interrupted  by  inter- 
vals of  concealment.  [Alfoud.]  But  Alfokd's  view 
does  not  accord  with  r.  7;  the  Israelites  "could  not  look 
steadfastly  on  the  face  of  Moses  for  the  glory  of  his  coun- 
tenance." Plainly  Moses'  veil  was  put  on  because  of  their 
not  having  been  able  to  "look  steadfastly  at  him."  Paul 
here  (v.  13)  passes  from  the  literal  fact  to  the  truth  sym- 
bolized by  it,  the  blindness  of  Jews  and  Judaizers  to  the 
ultimate  end  of  the  law :  stating  that  Moses  put  on  the  veil 
that  they  might  not  look  steadfastly  at  (Christ,  Romans  10.  4) 
the  end  of  that  (law)  which  (like  Moses'  glory)  is  done  away. 
Not  that  Moses  had  this pu7-pose ;  but  often  God  attributes 
to  His  prophets  the  purpose  which  He  has  himself.  Be- 
cause the  Jews  would  not  see,  God  judiciallj' gave  them 
up  so  as  not  to  see.  The  glory  of  Moses'  face  is  anti- 
typically  Christ's  glory  shining  behind  the  ve'A  of  legal 
ordinances.  The  veil  which  has  been  taken  off  to  the 
believer  is  left  on  to  the  unbelieving  Jew,  so  that  he 
should  not  see  (Isaiah  6.10;  Acts  28.26,  27).  He  stops 
short  at  the  letter  of  the  law,  not  seeing  the  end  of  it. 
The  evangelical  glory  of  the  law,  like  the  shining  of 
Moses'  face,  cannot  be  borne  by  a  carnal  people,  and 
therefore  remains  veiled  to  them  until  the  Spirit  comes 
to  take  away  the  veil  (v.  14-17).  fCAMEKON.]  14-18. 
Parenthetical :  0/  Christians  in  general.  He  resumes 
the  subject  of  t?ie  ministry,  ch.  4.  1.  14.  nxiixtls— Greek, 
"mental  perceptions;"  "understandings."  bliudctl — 
rather,  "hardened."  The  opposite  to  "looking  steadfastly 
at  the  end"  of  the  law  (r.  13).  77ie  veil  on  Moses'  face  is 
further  typical  of  the  veil  thai  is  on  their  hearts.  iiiitaUeu 
a-wny  .  .  .  -wliich  t)ei7— rather,  "  the  same  veil  .  .  .  re- 
mainetli  untakeu  away  [lit.,  not  unveiled],  so  that  they  do 
not  see  that  it  (not  the  veil  as  Frnglish  Version,  but  'the 
Old  Testament,'  or  covenant  of  legal  ordinances)  is  done 
away  (v.  7,  11,  13)  in  Christ;"  or,  as  Bengel,  "Because  it  is 
done  away  in  Christ,"  i.  e.,  it  is  not  done  away  save  in 
Christ:  the  veil  thei-cfore  remains  untaken  away  from 
them,  because  they  will  not  come  to  Christ,  who  docs 
away  with  the  law  as  a  mere  letter.  If  they  once  saw 
that  the  law  is  done  away  in  Him,  the  veil  would  be  no 
longer  on  their  hearts  in  reading  it  publicly  in  their 
synagogues  (so  "  reading"  means.  Acts  15. 21).  I  prefer  the 
former.  15.  the  veil  is— rattier,  "a  veil  lieth  upon  their 
heart"  (their  understanding,  affected  by  the  corrupt  will, 
John  8.  4.'!;  1  Corinthians  2. 14).  The  Tallith  was  worn  in 
tlie  synagogue  by  every  worshipper,  and  to  this  veil  hang- 
ing over  the  breast  there  may  be  an  Indirect  allusion  here 
(note,  1  Corinthians  11.  4):  the  apostle  making  It  symbolize 
the  spiritual  veil  on  their  heart.  16.  Moses  took  off  the 
veil  on  entering  into  the  presence  of  the  Lord.  So  as  to 
the  Israelites  whom  Moses  represents,  "  whensoever  their 
heart  (it)  turns  (not  as  English  Version,  'shall  turn')  to  the 
Lord,  the  veil  is  [by  the  very  fact]  (not  as  English  Version, 
'ahull  be')  taken  away."  Exodus  34.  34  is  the  allusion; 
not  Exodus  34.  30,  31,  as  Alford  thinks.  Whenever  the 
Israelites  turn  to  the  Lord,  who  is  the  Spirit  of  the  law, 
07 


the  veil  is  taken  off  their  hearts  in  the  presence  of  the 
Lord  :  as  the  literal  veil  was  taken  off  by  Moses  in  going 
before  God:  no  longer  resting  on  the  dead  letter,  the  veil, 
they  by  the  Spirit  commune  with  God  and  with  the 
inner  spirit  of  the  Mosaic  covenant  (which  answers  to 
the  glory  of  Closes' face  unveiled  in  God's  presence).  IT. 
the  Lord— Christ  (v.  14,  16 ;  ch.  4.  5).  is  that  Spirit— is  THE 
Spirit,  viz.,  that  Spirit  spoken  of  in  v.  6,  and  here  resumed 
after  the  parenthesis  (v.  7-lC):  Christ  is  the  Spirit  and 
"end"  of  the  Old  Testament,  who  giveth  life  to  it,  wliereas 
"the  letter  killeth"  (1  Corinthians  15.45;  Revelation  19. 
10,  end),  ^vhere  the  Spirit  of  the  Lord  is— in  a  man's 
"heart"  (v.  15;  Romans  8.  9,  10).  there  is  liberty— 
(John  8.36.)  "There,"  and  there  only.  Such  cease  to  be 
slaves  to  the  letter,  whicli  they  were  whilst  the  veil 
was  on  their  heart.  They  are  free  to  serve  God  in  the 
Spirit,  and  rejoice  in  Christ  Jesus  (Philippians  3.  3) :  they 
have  no  longer  the  spirit  of  bondage,  but  of  free  sonshlp 
(Romans  8.  15;  Galatians  4.  7).  "  Liberty"  is  opposed  to 
tlie  letter  (of  the  legal  ordinances),  and  to  the  veil,  the 
badge  of  slavery:  also  to  the /ear  whicli  the  Israelites  felt 
in  beholding  Moses'  glory  unveiled  (Exodus  34.  30;  1  John 
4.  18).  18.  But  ^ve  all— Christians,  as  contrasted  with  the 
Jews  who  have  a  veil  on  their  hearts,  answering  to  Moses' 
veil  on  his  face.  He  does  not  resume  reference  to  ministers 
till  ch.  4.1.  with  open  fa.ce— translate,  "with  unveiled 
face"  (the  veil  being  removed  at  conversion):  contrasted 
with  "  hid"  (ch.  4.  3).  as  in  a  glass— in  a  mirror,  viz.,  the 
Gospel,  which  reflects  the  glory  of  God  and  Christ  (ch.  4. 
4;  1  Corinthians  13.  12;  James  1.  23,  25).  areclianged  Into 
the  same  image— vi2.,  the  image  of  Christ's  glory,  spirit- 
ually now  (Romans  8.  29;  1  John  3.  3);  an  earnest  of  the 
bodily  change  hereafter  (Philippians  3.  21).  However 
many  they  be,  believers  all  reflect  the  same  image  of 
Christ  more  or  less:  a  proof  of  the  truth  of  Christianity. 
from  glory  to  glory— from  one  degree  of  glory  to  another. 
As  Moses'  face  caught  a  reflection  of  God's  glory  from, 
being  in  His  presence,  so  believers  are  changed  into  His 
image  by  beholding  Him.  even  as,  &c.— Just  such  a 
transformation  ''as"  was  to  be  expected  from  "the  Lord 
the  Spirit"  (not  as  English  Version,  "the  Spirit  of  the 
Lord")  [Alford]  (v.  17):  "who  receives  of  the  things  of 
Christ,  and  shows  tliem  to  us"  (John  16.  14;  Romans  8. 10. 
11).    Cf.  as  to  hereafter.  Psalm  17. 15;  Revelation  22.  4. 

CHAPTER    IV. 

Ver.  1-18.  His  Preaching  is  Open  and  Sincere, 
THOUGH  TO  MANY  THE  GosPEL  IS  HIDDEN ;  for  he  pieaches 
Christ,  not  himself:  the  human  vessel  Is  frail,  that  God 
may  have  the  glory;  yet,  though  frail,  faith  and  the  hope 
of  future  glory  sustain  him  amidst  the  decay  of  the  out- 
ward man.  1.  Therefore— Creefc,  "For  this  cause:"  Be- 
cause we  have  the  liberty-giving  Spirit  of  the  Lord,  and 
with  unveiled  face  behold  His  glory  (ch.  3.  17,  18).  seeing 
•we  have  this  ministry—"  The  rainisti-ation  of  the  Spirit" 
(ch.  3.  8,  9):  the  ministry  of  such  aspiritual,  liberty-giving 
Gospel:  resuming  ch.  3.  6,  8.  received  mercy— from  God, 
in  having  had  this  ministry  conferred  on  us  (ch.  3.  5).  The 
sense  of  "mercy"  received  from  God,  makes  men  active 
for  God  (1  Timothy  1.11-13).  ^ve  faint  not— in  boldness 
of  speech  and  action,  and  patience  in  sufiering  (v.  2,  8-16, 
Ac),  a.  renounced— ii7.,  "bid  farewell  to."  of  dishon- 
esty—rather,  "of  sliame."  "I  am  not  ashamed  of  the 
Gospel  of  Christ"  (Romans  1. 16).  Shamo  would  lead  to 
hiding  (v.  3);  whereas  "  we  use  great  plainness  of  speech" 
(ch.  3.  12);  "by  manifestation  of  the  truth."  Cf.  ch.  3.  3, 
"  manifestly  declared."  He  refers  to  the  disingenuous  arti- 
fices of  "many"  teachers  at  Corinth  (ch.  2.  XI;  3.  1 ;  11. 13-15), 
handling  .  .  .  dcceitnilly  —  So  "corrupt"  or  adulterate 
"the  word  of  God"  (ch.  2.  17;  cf.  1  Thessaloulans  2.  3,4). 
commending— recommending  ourselves:,  recurring  to 
ch.  3.  1.  to— to  the  verdict  of.  every  man/s. conscience— 
— (Ch.  5.  11.)  Not  to  men's  carnal  judgment,  as  those 
alluded  to  (ch.  3.  1).  in  the  sight  of  G«dr-(Ch.  2. 17;  Gala- 
tians 1. 10.)  3.  But  if— Yea,  even  if  (as  I  grant  is  the  cAse). 
hid— rather  (in  reference  to  ch.  3.  13-18),  "  v*iled."  "  Hid'* 
(GVceAr,  Colossi  a  ns  3.  3)  is  said  of  that  withdrawn  from 

305 


fliwo  PavVs  Troubles  and  Afflictions 


2  CORINTHIANS  IV. 


lieaound  to  the  Glory  of  the  Gospd. 


view  altogether.  "Veiled,"  of  a  thing  witliin  reach  of  the 
eye,  but  covered  over  so  as  not  to  be  seen.  So  it  was  in  the 
case  of  Moses'  face,  to  tliem— in  the  case  only  of  them  : 
for  in  itself  the  Gospel  is  quite  plain,  that  are  lost— 
rather,  "  that  are  perishing"  (1  Corinthians  1. 18).  So  the 
same  cloud  that  was  "light"  to  the  people  of  God,  was 
"  darkness' '  to  the  Egyptian  foes  of  God  ( Exod  us  14.  20).  4. 
In  wlkonx— Translate,  "In  whose  case."  god  of  this 
world— the  worldly  make  Mm  their  God  (Philippians  3.  19). 
He  is,  in  fact,  "  the  prince  of  the  power  of  the  air,  the  spirit 
that  rideth  in  the  children  of  disobedience"  (Ephesians  2.  2). 
minds— "understandings:"  "mental  perceptions,"  as  in 
eh.  3.  14.  tliem  wlUcIi  believe  not— the  same  as  "  them 
that  are  lost"  (or  "are  perishing").  Cf.  2  Thessalonians 
2.  10-12.  South  quaintly  says,  "  when  the  malefactor's 
eyes  are  covered,  he  is  not  far  from  his  execution"  (Esther 
7.  8).  Those  perishing  unbelievers  are  not  merely  veiled, 
but  blinded  (ch.  3.  14,  15):  Greek,  not  "blinded,"  but 
"hardened."  light  of  tlie  glorious  Gospel  of  Clirist— 
Translate,  "The  illumination  {enlightening:  the  propa- 
gation from  those  already  enlightened,  to  others  of 
the  light)  of  the  Gospel  of  the  glory  of  Christ."  "The 
glory  of  Christ"  is  not  a  mere  quality  (as  "glorious" 
would  express)  of  the  Gospel,  it  is  its  very  essence  and 
tubject-matter.  image  of  God— implying  identity  of  na- 
ture and  essence  (John  1. 18;  Colossians  1.  15;  Hebrews  1. 
3).  He  who  desires  to  see  "  the  glorj'  of  God,"  may  see  it 
"  in  tlie  face  of  Jesus  Christ"  (v.  6 ;  1  Timothy  6. 14-16).  St. 
Paul  here  recurs  to  ch.  3. 18.  Christ  is  "  the  image  of  God," 
Into  which  "same  image"  we,  looking  on  it  in  the  mir- 
ror of  the  Gospel,  are  changed  by  tlie  Spirit;  but  this 
image  is  not  visible  to  those  blinded  by  Satan.  [Alford.] 
5.  For- Their  blindness  is  not  our  fault,  as  if  we  had  self- 
seeking  aims  in  our  preaching,  preach  .  .  .  Christ  .  ,  , 
the  liord— rather,  "  Christ  as  Lord,"  and  ourselves  as  your 
servants,"  &c.  '^  Lord,"  or  Master,  is  the  correlative 
term  to  "servants."  6.  For— Proof  that  we  are  true  ser- 
vants of  Jesus  unto  you.  commanded  the  light — Greek, 
"By  speaking  the  word,  commanded  light"  (Genesis  1.  3). 
hath  shined — rather,  as  Greek,  "  is  He  who  shined."  (It 
is  God)  u'Jio  commanded  light,  &c.,  that  shined,  &c.  (Job  37. 
15) ;  Himself  our  Light  and  Sun,  as  well  as  the  Creator  of 
light  (Malaclii  4.  2;  John  8. 12).  The  physical  world  an- 
swers to  the  spiritual,  in  our  hearts— in  themselves 
dark,  to  give  tlie  light— i.  e.,  to  propagate  to  others  the 
light,  &c.,  which  is  in  us  (cf.  Note,  v.  4).  tlie  glory  of  God 
—answering  to  "the  glory  of  Christ"  {Note,  v.  4).  in  the 
face  of  Jesus  Clirist— Some  of  the  oldest  MSS.  retain 
"Jesus."  Others  omit  it.  Christ  is  tlie  manifestation  of 
the  glory  of  God,  as  His  image  (John  14.  9).  The  allusion 
is  still  to  the  brightness  on  Moses'  "  face."  The  only  true 
and  full  manifestation  of  God's  brightness  and  glory  is 
"in  the  face  of  Jesus"  (Hebrews  1.3).  7.  "Lest  any  should 
say,  How  then  is  it  that  we  continue  to  enjoy  sucJi  unspeak- 
able glory  iu  a  mortal  body?  St.  Paul  replies,  this  very 
fact  is  one  of  the  most  marvellous  proofs  of  God's  power, 
that  an  earthen  vessel  could  bear  such  splendour  and 
keep  such  a  treasure."  [Chrysostom,  Homilies,  8.  490,  A.] 
The  treasure  or  "the  light  of  the  knowledge  of  the  glory 
of  God."  The  fragile  "earthen  vessel"  is  the  body,  the 
"outward  man"  {v.  16;  cf.  v.  10),  liable  to  afflictions  and 
death.  So  the  light  in  Gideon's  pitchers,  the  type  (Judges 
7. 16-20,  22).  The  ancients  often  kept  their  treasures  in  jars 
or  vessels  of  earthenware.  "There  are  earthen  vessels 
which  yet  may  be  clean ;  whereas  a  golden  vessel  may  be 
filthy."  [Bengel.]  that  the  excellency  of  the  po'^vcr, 
«fec.— that  the  power  of  the  ministry  (the  Holy  Spirit),  in 
respect  to  its  surpassing  "excellency,"  exhibited  in  win- 
ning souls  (1  Corinthians  2.  4)  and  in  sustaining  us  min- 
isters, might  be  ascribed  solely  to  God,  we  being  weak  as 
eartheii  vessels.  God  often  allows  the  vessel  to  be  chipped 
and  broken,  that  the  excellency  of  the  treasure  contained, 
and  of  the  power  which  that  treasure  has,  may  be  all  His 
(v.  10, 11;  John  3.  30).  may  be  of  God  .  .  .  not  of  us— 
rather,  as  Greek,  "may  be  God's  (may  be  seen  and  be 
thankfully  (v.  15)  acknowledged  to  belong  to  God),  and  not 
(to  come)  from  us."  The  power  not  merely  comes  from 
God,  but  belongs  to  Him  continually,  and  is  to  be  ascribed 
306 


to  him.  8.  Greek,  "Being  hard  pressed,  yet  not  inextri- 
cably straitened ;  reduced  to  inextricable  straits"  (nomi- 
native to  "we  have,"  v.  7).  on  every  siAe— Greek,  "in 
every  respect"  (cf.  v.  10,  "always;"  ch.  7.5).  This  verse 
expresses  inward  distresses;  next  verse,  outivard  dis- 
tresses (oh.  7.5).  "Without  were  fightings;  within  were 
fears."  The  first  clause  in  each  member  of  the  series  of 
contrasted  participles,  implies  the  eartAmess of  the  vesseus; 
the  second  clause,  the  excellency  of  the  power,  perplexed, 
but  not  in  despair— GreeA,  "not  utterly  perplexed."  As 
perplexity  refers  to  the  future,  so  "troubled"  or  "hard 
pressed"  refers  to  the  present.  9.  not  forsaken — by  God 
and  man.  Jesus  was  for.saken  by  both ;  so  much  do  Hia 
sufferings  exceed  those  of  His  people  (Matthew  27.  46), 
cast  down— or  "struck  down;"  not  only  "pei-secuted," 
i.  e.,  chased  as  a  deer  or  bird  (1  Samuel  26.  20),  but  actually 
struck  down  as  with  a  dart  in  the  chase  (Hebrews  11. 35-38). 
The  Greek  "always"  in  this  verse  means,  " throughout 
the  whole  time ;"  in  v.  11  the  Greek  is  different,  and  means, 
"at  every  time,"  "in  every  case  when  the  occasion 
occurs,"  bearing  about  in  tlie  body  the  dying  of  the 
Liord  Jesus— i.  e.,  having  my  body  exposed  to  being  put 
to  death  in  the  cause  of  Jesus  (the  oldest  MSS.  omit  "the 
Lord"),  and  having  in  it  the  marks  of  such  sufferings,  I 
thus  bear  about  wheresoever  I  go,  an  image  of  the  suffer- 
ing Saviour  in  my  own  person  {v.  11 ;  ch.  1.  5;  cf.  1  Corin- 
thians 15.  31).  Doubtless,  St.  Paul  was  exposed  to  more 
dangers  than  are  recorded  in  Acts  (cf.  ch.  7.  5;  11.  26).  The 
Greek  for  "  the  dying"  is  lit.,  "  the  being  made  a  corpse ;" 
such  St.  Paul  regarded  his  body,  yet  a  corpse  which  shares 
in  the  life-giving  power  of  Christ's  resurrection,  as  it  has 
shared  iu  His  dying  and  death,  that  the  life  also  of 
Jesus  miglit  be  made  manifest  in  our  body — rather, 
"may  be"— The  name  "  Jesus,"  by  itself,  is  often  repeated 
here,  as  St.  Paul  seems,  amidst  sufferings,  peculiarly  to 
have  felt  its  sweetness.  In  v.  11  the  same  words  occur 
with  the  variation  "in  our  mortal  flesh."  The  fact  of  a 
dying,  corpse-like  body  being  sustained  amidst  such 
trials,  manifests  that  "  the  (resurrection)  life  also,"  aa 
well  as  the  dying,  "of  Jesus,"  exerts  its  power  in  us.  I 
thus  bear  about  in  mj''  own  person  an  image  of  the  risen 
and  living,  as  well  as  of  the  suffering,  Saviour.  The  "  our'' 
is  added  here  to  "body,"  though  not  in  the  beginning  of 
the  verse.  "  For  the  body  is  ours  not  so  much  in  death, 
as  in  life."  [Bengel]  11.  we  which  live— in  the  power 
of  Christ's  "life"  manifested  in  us,  in  our  whole  man, 
body  as  well  as  spirit  (Romans  8.  10,  11 ;  Note,  v.  10;  cf.  ch. 
5. 15).  St.  Paul  regards  his  preservation  amidst  so  many 
exposures  to  "death,"  by  which  St.  Stephen  and  St. 
James  were  cut  off,  as  a  standing  miracle  (ch.  11.  23).  de- 
livered unto— not  by  chance ;  by  the  ordering  of  Provi- 
dence, who  shows  "  the  excellency  of  His  power"  {v.  7),  in 
delivering  unto  death  His  living  saints,  tliat  He  may 
manifest  life  also  in  their  dying  flesh.  "Flesh,"  the 
very  element  of  decay  (not  merely  their  "body"),  is  by 
Him  made  to  manifest  life.  13.  The  "  death"  oi  Christ, 
manifested  in  the  continual  "perishing  of  our  outward 
man"  {v.  16),  works  peculiarly  in  us,  and  is  tlie  means  of 
working  spiritual  "  life"  iu  you.  The  life  whereof  we  wit- 
ness in  our  bodily  dying,  extends  beyond  ourselves,  and 
is  brought  by  our  very  dying  to  you.  13.  Translate  as 
Greek,  "  But  having,"  &c.,  i.  e.,  notwithstanding  the  trials 
just  mentioned,  we  having,  &c,  the  same  spirit  of  faith, 
acoording  as  it,  &c.  Cf,  Romans  8.  15,  on  tlie  usage  of 
"spirit  of,"  &c.  The  Holy  Spirit  acting  on  our  spirit. 
Though  "death  worfeetli  in  us,  and  life  in  you"  {v.  12),  yet 
as  we  have  the  same  spirit  of  faith  as  you,  we  therefore  [be- 
lievinglj']  look  for  the  same  immortal  life  as  you  [EsTiuaJ, 
and  speak  as  we  believe.  Alford  not  so  well  translates, 
"The  same  .  ,  ,  faith  with  that  described  in  tlie  Scriptures" 
(Psalm  116. 10).  The  balance  of  the  sentence  requires  the 
parallelism  to  be  this,  "According  to  that  which  if  writ" 
ten,  I  believed,  and  therefore  have  I  spoken;  we  also  be- 
lieve, and  therefore  speak,"  viz.,  without  fear,  amidst 
"afflictions"  and  "deaths"  {v.  17).  14.  Knoiving— by 
faith  (ch.  5. 1.)  shall  raise  tip  us  also — at  the  resurrection 
(1  Corinthians  6.  13, 14).  by  Jesus— The  oldest  MSS.  have 
"with  Jesus.''     present  us— vividly  picturing  the  sceoe 


PauTs  Hope  of  Eternal  Glory 


2  CORINTHIANS  V. 


in  the  Resurrection  Body. 


before  the  6yes  (Jude  24).  wltli  yow— fCli.  1. 11 ;  1  Thessalo- 
nians  2.19,20;  3.13.)  15.  For— Contirniing  his  assertion 
"with  you"  (v.  14),  and  "life  .  .  .  worketh  in  you"'  {v.  12). 
all  things— whether  the  afflictions  and  labours  of  us 
ministers  (v.  8-11),  or  your  prosperity  (v.  12;  1  Corinthians 
3.  21,  22;  4.  8-13).  for  your  salces— (2  Timothy  2. 10.)  abun- 
dant grace,  &c.— rather,  "Tliat  grace  (t?ie  grace  which 
preserves  us  in  trials  and  works  life  in  you),  being  made 
the  greater  (multiplied),  by  means  of  the  greater  number 
(of  its  recipients),  may  cause  the  tiaanlisgiving  to  abound 
to,"'  &c.  [Chrysostom]  (ch.  1.  11;  9.  11, 12).  The  Greek  is 
susceptible  also  of  this  translation,  "That  grace,  being 
made  the  greater  (multiplied)  on  account  of  the  thanks- 
giving of  the  greater  number  (for  grace  already  re- 
ceived), may  abound  (al)unduntly  redound)  to,"'  &c. 
Thus  the  Greek  for  "abound"  has  not  to  be  taken  in 
an  active  sense,  but  in  its  ordinary  neuter  sense,  and 
so  the  other  Greek  words.  Thanlisgiving  invites  more 
abundant  grace  (2  Chronicles  20.  19-22;  Psalm  18.  3; 
50.  23).  16.  >ve  faint  not— notwithstanding  our  suffer- 
ings. Resuming  r.l.  oiit-^vard  man — tlie  body,  tlie  flesh. 
perish— "Is  wearing  away;"  "is  wasted  away"  by 
afflictions.  In>vard  man— our  spiritual  and  true  being, 
the  "life"  which  even  in  our  mortal  bodies  {v.  11)  "mani- 
fests the  life  of  Jesus."  is  reneived — "  is  being  renewed," 
viz.,  with  fresh  "grace  "  {v.  15),  and  "faith"  {v.  13),  and  hope 
(v.  17,  18).  17. -which  is  but  fo»- a  moment — "Our  pres- 
ent light  (burden  of)  affliction"  (so  the  Greek;  cf.  Matthew 
11.  30).  [Alford.]  Cf.  "  noiv  for  a  season  ...  in  heaviness" 
(1  Peter  1.  6).  The  coxitrast,  however,  between  this  and  the 
"  ETERNAL  weight  of  glory  "  requires,  I  think,  the  trans- 
lation, "  Wliich  is  but  for  the  present  passing  moment.'"  So 
WAHii.  "  The  lightness  of  affliction  "  (he  does  not  express 
"  burden  "  after  "  light ;"  tlie  Greek  is  "  tlie  light  of  afflic- 
tion ")  contrasts  beautifully  with  the  "tfetfir/t^  of  tlie  glory." 
worketh — rather,  "  woi'ketli  out."  a  far  moreciceeding 
and— rather,  "  in  a  surpassing  and  still  more  surpassing 
manner  "  [Alford]  ;  "  more  and  more  exceedingly."  (El- 
LicoTT,  Trench,  &c.]  Greek,  "In  excess  and  to  excess." 
The  glory  exceeds  beyond  all  measure  the  affliction.  18. 
look  not  at— as  our  aim.  things  .  .  .  seen— "eartlily 
things  "  (Philippians  3.  19).  We  mind  not  tlie  tilings  seen, 
whether  affliction  or  refreshment  come,  so  as  to  be  se- 
duced by  the  latter,  or  deterred  by  the  former.  [Chrys- 
ostom.] things...  not  seen— not  "  tlie  invisible  things" 
of  Romans  1.  20,  but  tlie  tilings  which,  though  not  seen 
now,  shall  be  so  hereafter,  temporal— rather,  "  for  a 
lime ;"  in  contrast  to  eternal.  English  Version  uses  "  tem- 
poral "  for  lemporari/.  The  Greek  is  r\g\it\y  translated  in 
the  similar  passage,  "  the  pleasures  of  sin /or  a  season." 

CHAPTEH  V. 
Ver.  1-21.  The  Hope  (ch.  4. 17, 18)  of  Eternal  Glory 
IN  the  Resurrection  Body.  Hence  arises  his  ambition 
to  be  accepted  at  the  Lord's  coming  judgment.  Hence,  too, 
his  endeavour  to  deal  openly  with  men,  as  with  God,  in 
preaching;  thus  giving  the  Corinthians  whereof  to  boast 
concerning  him  against  hisadversaries.  Hisconstraining 
motive  is  tlie  transforming  love  of  Christ,  by  wliom  God 
has  wrought  reconciliation  between  Himself  and  men, 
and  has  committed  to  the  apostle  tlie  ministry  of  recon- 
ciliation. 1.  For— Assigning  the  reason  for  the  statement 
(eh.  4.  17),  that  affliction  leads  to  exceeding  glory,  we  kno^v 
—assuredly  (ch.  4. 14 ;  Jolj  19.  25).  if— For  all  shall  not  die  ; 
many  shall  be  "changed"  without  "dissolution"  (1  Co- 
rinthians 15.  51-53).  If  this  daily  delivering  unto  death  (ch. 
3.  11)  should  end  in  actual  death,  earthly— not  the  same 
as  earthy  (1  Corintliians  15.  47).  It  stands  in  contrast  to 
"In  the  heavens."  house  of  thi^  tabernacle- ratlier, 
"  house  of  the  tabernacle."  "  House  "  expresses  moreper- 
manency  tlian  belongs  to  the  body;  therefore  the  qualifl-  • 
cation,  "of  the  tabernacle  "  (Implying  that  it  is  shifting, 
not  stationary),  is  added  (cf.  Job  4. 19;  2  Peter  1.  13, 14).  It 
thus  answers  to  the  tabernacle  in  the  wilderness.  Its 
wooden  frame  and  curtains  wore  out  in  course  of  time 
when  Israel  dwelt  in  Canaan,  and  a  fixed  temple  was  sub- 
stituted for  it.    The  temple  and  the  tabernacle  in  all  es- 


sentials were  one ;  tlier.e  v/as  the  same  ark,  the  same  cloud 
of  glory.  Such  is  the  relation  between  the  "earthly" 
body  and  the  resurrection  body.  The  Holy  Spirit  is  en- 
shrined in  the  believer's  body  as  in  a  sanctuary  (1  Corinth- 
ians 3. 16).  As  the  ark  went  first  in  taking  down  the  wil- 
derness tabernacle,  so  the  soul  (whicli  like  the  ark  is 
sprinkled  with  blood  of  atonement,  and  is  the  sacred  de- 
posit in  the  inmost  shrine,  2  Timothy  1. 12)  in  the  dissolu- 
tion of  the  body;  next  the  coverings  were  removed,  an- 
swering to  the  flesh  ;  lastly,  the  framework  and  boards, 
answering  to  the  bones,  which  are  last  to  give  way  (Num- 
bers 4).  St.  Paul,  as  a  tcntmaker,  uses  an  image  taken  from 
his  trade  (Acts  18.3).  dissolved— a  mild  word  for  death, 
in  the  case  of  believers,  -we  have— in  assured  prospect  of 
possession,  as  certain  as  if  it  were  in  our  hands,  laid  up 
"  in  the  heavens  "  for  us.  The  tense  is  present  (cf.  John  3. 
36 ;  6.  47,  "  hath  ").  a  building  of  God— rather  "from  God." 
A  solid  building,  not  a  temporary  tabernacle  or  tent.  "Our" 
body  stands  in  contrast  to  "from  God."  For  though  our 
present  body  be  also /row  God,  yet  it  is  not  fresh  and  per- 
fect from  His  hands,  as  our  resurrection  body  shall  be. 
not  made  with  hands — contrasted  with  houses  erected  by 
man's  liands  (1  Corinthians  15.  44-49).  So  Christ's  body  is 
designated,  as  contrasted  with  the  tabernacle  reared  by 
Moses  (Mark  14.  58;  Hebrews  9.  11).  This  "house"  can 
only  be  the  resurrection  body,  in  contrast  to  the  "earthly 
house  of  tlie  tabernacle,"  our  present  body.  The  interme- 
diate state  is  not  directly  taken  into  account.  A  comma 
should  separate  "eternal,"  and  "in  the  heavens."  3.  For 
In  this— GreeA;,  "For  also  in  this;"  "herein"  (ch.  8.  10). 
Alford  takes  it,  "  in  this  "  tabernacle.  Verse  4,  which 
seems  parallel,  favours  tliis.  But  the  parallelism  is  suffi- 
ciently exact  by  making  "in  this  we  groan"  refer  gene- 
rally to  what  was  just  said  (v.  1),  viz.,  that  we  cannot  ob- 
tain our  "house  in  the^  heavens"  except  our  "earthly 
tabernacle"  be  first  dissolved  by  death.  "We  groan" 
(Romans  8.  23)  under  the  body's  weaknesses  now  and 
liability,  to  death,  earnestly  desiring  to  be  clothed  upon 
— translate,  "earnestly  longing  to  liave  ourselves  clothed 
upon,"  &c.,  viz.,  by  being  found  alive  at  Christ's  coming, 
and  so  to  escape  dissolution  by  death  (v.  1,  4),  and  to  have 
our  heavenly  body  put  on  over  the  earthly.  The  groans 
of  tlie  saints  prove  tlie  existence  of  the  longing  desire  for 
the  heavenly  glory,  a  desire  which  cannot  be  planted  by 
God  within  us  in  vain,  as  doomed  to  disappointment,  our 
house— Different  GreeA;  from  tliatinr.  1;  t7-anslate,  "  oar 
habitation,"  "  our  domicile ;"  it  has  a  more  distinct  refer- 
ence to  tlie  inhabitant  than  the  general  term  "  house"  (v. 
1).  [Bengel.]  from  heaven — Tliis  domicile  is  "from 
/ieavew  "  in  its  origin,  and  is  to  be  brought  to  us  by  tlie 
Lord  at  His  coming  again  "  from  lieaven  "  (1  Thessalonians 
4.  16).  Therefore  this  "habitation"  or  "domicile"  is  not 
heaven  itself.  3.  If  so  be,  &c.— Our  "  desire  "  holds  good, 
should  the  Lord's  coming  find  us  alive.  Translate,  "  If  so 
be  that  having  ourselves  clothed  (with  our  natural  body, 
cf.  V.  4)  we  shall  not  be  found  naked"  (stripped  of  our  pres- 
ent body).  41.  For— Resuming  v.  2.  burdened;  not  for 
that — ratlier,  "in  that  we  desire  not  to  liave  ourselves  un- 
clothed (of  our  present  body),  butclothedupon  "  (with  our 
heavenly  body),  that  mortality,  &c.— rather,  "that 
wiiat  is  mortal  (our  mortal  part)  may  be  swallowed  up 
of  (absorbed  and  transformed  into)  life."  Believers  shrink 
from,  not  the  consequences,  but  tlie  mere  act  of  dying;  es- 
pecially as  believing  in  the  possibility  of  their  being  found 
alive  at  the  Lord's  coming  (1  Tliessalonians  4. 15),  and  so 
of  having  their  mortal  body  absorbed  into  the  immortal 
without  death.  Faith  does  not  divest  us  of  all  natural 
feeling,  but  subordinates  it  to  higher  feeling.  Scripture 
gives  no  sanction  to  the  contempt  for  the  body  expressed 
by  philosophers.  5.  wrought  us— framed  us  by  redemp- 
tion, justification,  and  sanctification.  for  the  self-same 
thing— "unto"  it;  viz.,  unto  what  is  mortal  of  us  being 
swallowed  up  in  life  (ti.  4).  -^vho  also — The  oldest  MSS. 
omit  "also."'  earnest  of  the  Spirit— (iVoie,  ch,  1.22.)  It 
is  the  Spirit  (as  "  tlie  first-fruits  ")  who  creates  in  us  the 
groaning  desire  for  our  earning  deliverance  and  glory  (Ro- 
mans 8.  23).  C.  Translate &s  Greek,  "Being  therefore  always 
confident  and  knowing,"  &c.    He  liad  intended  to  havd 

307 


PauVa  Hope  of  Eternal  Glory 


2C0KINTHIANS  V. 


in  the  Resurrection  Body. 


made  the  vei'b  to  this  nominative,  "  we  are  willing"  (ra- 
ther, "well  content"),  but  digressing  on  the  word 
"confident"  (v.  6,  7),  he  resumes  the  word  in  a  dif- 
ferent lonn,  viz.,  as  an  assertion:  "We  are  confident 
and  well  content."  "Being  confident  .  .  .  we  are  confi- 
dent" may  be  the  Hebraic  idiom  of  emphasis;  as  Acts  7. 
iU,  Greek,  "Having  seen,  I  have  seen,"  i.  e.,  I  liave  surety 
seen,  always— under  all  trials.  Bengex,  makes  the 
contrast  between  "always  confident"  and  "confident," 
especially  at  t.lie  prospect  of  being  "absent  from  the 
body,"  &c.  We  are  confident  as  well  at  all  times, 
as  also  most  of  all  in  the  hope  of  a  blessed  departure. 
\vUilst  ...  at  liotne  .  .  .  absent  —  translate  as  Greek, 
"  Whilst  we  sojourn  in  our  home  in  tlie  body,  we  arc  away 
/'rovi  our  ?iome  in  the  Lord."  The  image  from  a  "house" 
is  retained  (cf.  Philippians  3.20;  Hebrews  11. 13-lG ;  13.14). 

7.  1VC  walk— in  our  Christian  course  here  on  earth,  not 
Isy  siglit— G?rec/i-,  "not  by  appearance."  Our  life  is  gov- 
erned by  faith  in  our  immortal  hope;  not  by  the  outward 
Kpecious  appearance  of  present  things.  [Tittm.  Synonyms.] 
(;f.  "apparently,"  LXX.,  "  by  appearance,"  Numbers  12. 

8.  Waul  supports  English  Version,  Ch.  4.  18  also  con- 
lirms  it  (cf.  Romans  8.24;  1  Corinthians  13.  12,  13).  God 
has  appointed  in  this  life/f«7/i  for  our  great  duty,  and  in 
tlie  next,  vision  for  our  reward  [South]  (1  Peter  1.  8).  8. 
■willing— it<.,  "well  content."  Translate  also,  "  To  go  {lit., 
migrate)  from  our  home  in  the  body,  and  to  come  to  our 
home  with  the  Lord."  We  should  prefer  to  be  found  alive 
at  the  Lord's  coming,  and  to  be  clothed  upon  with  our 
lieavenly  body  (v.  2-4).  But  feeling,  as  we  do,  the  sojourn 
in  the  body  to  be  a  separation  from  our  true  home  "  with 
the  Lord,"  we  prefer  even  dissolution  by  death,  so  that  in 
the  intermediate  disembodied  state  we  may  go  to  be  "  with 
tbe  Lord"  (Philippians  1.23).  "To  be  with  Christ"  (the 
disembodied  state)  is  distinguish^  from  Christ's  coming 
to  take  us  to  be  with  Him  in  soul  and  body  (1  Tliessalonians 
4.  14-17,  "with  the  Lord").  Perhaps  the  disembodied 
spirits  of  believers  have  fulness  of  communion  with  Christ 
unseen  ;  but  not  the  mutual  recognition  of  one  another, 
until  clothed  with  their  visible  bodies  at  the  resurrection 
(cf.  1  Thessalonians  4. 13-17),  when  they  shall  with  joy  re- 
cognize Clirlst's  image  in  each  other  perfect.  9.  Wliere- 
forc — with  such  a  sure  "confidence"  of  being  /alessed, 
whether  we  die  before,  or  be  found  alive  at  Christ's  com- 
ing, -we  labour— ;/<.,  "make  it  our  ambition:"  the  only 
lawful  ambition,  -wlietlier  present  or  absent — whether 
we  be  found  at  His  coming  present  in  the  body,  or  absent 
from  it.  accepted— Grreefc,  "well-pleasing."  10.  appear 
— rather,  "be  made  manifest,"  viz.,  in  our  true  character. 
So  "appear,"  Greek,  "be  manifested"  (Colossians  3.  4;  cf. 

1  Corintliians  4.  5).  We  are  at  all  times,  even  now,  man- 
ifest to  God  ;  then  we  shall  be  so  to  the  assembled  intelli- 
gent universe  and  to  ourselves :  for  the  judgment  shall  be 
not  only  in  order  to  assign  the  everlasting  portion  to 
eacli,  but  to  vindicate  God's  righteousness,  so  that  it  shall 
be  manifest  to  all  His  creatures,  and  even  to  the  con- 
science of  the  sinner  liimself.  receive— his  reward  of 
grace  proportioned  to  "the  things  done,"  Ac.  (ch.  9.  6-9; 

2  Jolin8).  Though  salvation  be  of  grace  purely,  independ- 
ent of  works,  the  saved  may  have  a  greater  or  less  reward, 
accoi'ding  as  he  lives  to,  and  labours  for,  Christ  more  or 
less.  Hence  there  is  scope  for  the  holy  "ambition"  [Note, 
V.  9;  Hebrews  6. 10).  This  verse  guards  against  the  Corin- 
thians supposing  that  all  share  in  the  house  . .  .  "from 
heaven"  {v.  1,  2).  There  shall  be  a  searching  judgment 
which  shall  sever  the  bad  from  the  good,  Recording  to 
their  respective  deeds,  the  motive  ot  the  deeds  being  taken 
into  account,  not  the  mere  external  act;  faith  and  love  to 
()od  are  the  sole  motives  recognized  by  God  as  sound  and 
Kood  (Matthew  12. 38,  37 ;  25.  35-45).  done  in  Ills  body— The 
Gi-eek  may  be,  "  by  the  Instrumentality  of  the  body ;"  but 
JSnglish  Version  is  legitimate  (cf.  Greek,  Romans  2.  27). 
Justice  requires  that  substantially  the  same  body  which 
has  been  the  instrument  of  the  unbelievers'  sin,  should 
be  the  object  of  punishment.  ^  proof  of  the  essential 
identity  of  the  natural  and  the  resurrection  body.  11. 
terror  of  tbe  L.ord— the  coming  judgment,  so  full  of  ter- 
rors to  unbelievers.  [EsTius.1  Ellicott  and  Alfobd,  after 

308 


Gkotius  and  BENCiEL,  ^ransto^e,  "The  fear  of  the  Lord" 
(ch.  7.  1 ;  Ecclesiastes  12. 13 ;  Acts  9.  31 ;  Romans  3. 18 ;  Ephe- 
sians  5.21).  persuade — Ministers  should  use  the  terrors 
of  the  Lord  to  persuade  men,  not  to  rouse  tlieir  enmity 
(Jude  23).  Bengel,  Estius,  and  Alford,  explain:  "Per- 
suade men"  (by  our  whole  lives,  v.  13),  viz.,  of  our  integ- 
rity as  ministers.  But  this  would  have  been  expressed 
after  "  persuade,"  had  it  been  the  sense.  The  connection 
seems  as  follows :  He  had  been  accused  of  seeking  to 
please  and  win  men,  he  therefoi-e  says  (cf.  Galatians  1. 10), 
"It  is  as  knowing  the  terror  (or/ear)  of  the  Lord  that  we 
persuade  men ;  but  (whether  men  who  hear  our  preaching 
recognize  our  sincerity  or  not)  we  are  made  manifest  unto 
God  as  acting  on  such  motives  (ch.  4.  2) ;  and  I  trust  also 
in  j'our  consciences."  Those  so  "  manifested"  need  have 
no  "terror"  as  to  their  being  "manifested  {English  Ver- 
sion, appear)  before  the  judgment-seat"  (V.  10).  1!J.  For— 
The  reason  why  he  leaves  the  manifestation  of  his  sin- 
cerity in  preaching  to  their  consciences  (ch.  3. 1),  viz.,  his 
not  wishing  to  "commend"  himself  again,  occasion  to 
glory — (Ch.  1. 14) — viz.,  as  to  our  sincerity.  In  appearance 
— Greek,  "  face"  (cf.  1  Samuel  16. 7).  The  false  teachers 
gloried  in  their  outward  appearance,  and  in  external  rec- 
ommendations (ch.  11. 18)  their  learning,  eloquence,  wis- 
dom, riches,  not  in  vital  religion  in  their  heart.  Their 
conscience  does  not  attest  their  inward  sincerity,  as  mine 
does  (eh.  1.12).  13.  be  — rather  as  Greek,  "have  been." 
The  contrast  is  between  the  single  act  implied  by  the  past 
tense,  "If  we  have  ever  been  beside  ourselves,"  and  tlie 
habitual  state  implied  by  the  present,  "Or  whether  we  be 
sober,"  i.  e.,  of  sound  mind,  beside  ourselves — The  accusa- 
tion brought  by  Festus  against  him  (Acts  20. 24).  The  holy 
enthusiasm  with  which  he  spake  of  what  God  eflfected  by 
His  apostolic  ministry,  seemed  to  many  to  be  boasting 
madness,  sober- humbling  mj'self  before  you,  and  not 
using  ray  apostolic  power  and  privileges,  to  God  . . .  for 
yoiir  cause- The  glorifying  of  his  olfice  was  not  for  his 
own,  but  for  God's  glory.  The  abasing  of  himself  was  in 
adaptation  to  their  infirmity,  to  gain  them  to  Christ 
(1  Corinthians  9.22).  14:.  For— Accounting  for  his  being 
"beside  himself"  with  enthusiasm:  the  love  of  Christ 
towards  us  (in  His  death  for  us,  the  highest  proof  of  it,  Ro- 
mans 5.  6-8),  producing  in  turn  love  in  us  to  him,  and  not 
mere  "  terror"  (v.  11).  constraincth  us — with  irresistible 
power  limits  us  to  the  one  great  object  to  the  exclusion  of 
otlier  considerations.  The  Greek  implies  <o  compress  for- 
cibly the  energies  into  one  channel.  Love  is  Jealous  of  any 
rival  object  engrossing  the  soul  (ch.  11. 1-3).  because  we 
tliws  judge— Z('<.,  (as)  " having  judged  thus:"  implying  a 
judgment  formed  at  conversion,  and  ever  since  regarded 
as  a  settled  truth.  tUat  if— t.  e.,  that  since.  But  the  oldest 
MSS.  omit  "if."  "That  one  died  for  all"  (Greek,  "in  be- 
half of  all").  Thus  the  following  clause  will  be,  "There- 
fore all  (lit.,  'the  all,'  viz.,  for  whom  He  'died')  died."  His 
dying  is  just  the  same  as  if  they  all  died ;  and  in  their  so 
dying,  they  died  to  sin  and  self,  that  they  might  live  to 
God  their  Redeemer,  whose  henceforth  they  are  (Romans 
6.  2-11;  Galatians  2.20;  Colossians  3.3;  1  Peter  4.1-3).  15. 
tliey  tvliicli  live— in  the  present  life  (ch.  4. 11,  "  we  which 
live")  [Alfokd];  or,  they  who  are  thus  indebted  to  Him 
for  life  of  soul  as  well  as  body.  [Menochius.]  died  for 
tliem— He  does  not  add,  "  rose  again  for  them,"  a  phrase 
not  found  in  St.  Paul's  language.  [Bengei,.]  He  died  in 
their  stead.  He  arose  again /or  their  good,  "for  (the  effecting 
of)  their  justification"  (Romans  4.  25),  and  that  He  might 
be  their  Lord  (Romans  14. 7-9).  EL,LicoTTand  Alford  join 
"for  them"  with  both  "died"  and  "rose  again:"  as 
Christ's  death  is  our  death,  so  His  resurrection  \&our  resur- 
rection; Greek,  "Who  for  them  died  and  rose  again."  not 
liencefortli— (?rec/c,  "  no  longer  ;"  viz.,  now  that  His  death 
for  them  has  taken  place,  and  that  they  know  that  His 
death  saves  them  from  death  eternal,  and  His  resurrec- 
tion life  brings  spiritual  and  everlasting  life  to  them. 
IG.  Wlierefore  —  because  of  our  settled  judgment  (v.  14). 
henceforth- since  our  knowing  Christ's  constraining 
love  in  His  death  for  us.  Unow  wts  no  man  after  tUe 
flesU— i.  e.,  according  to  his  mere  worldly  and  external 
relations  (oh.  11. 18;  John  8. 15;  Philippians  3,  4),  as  dw- 


PauPg  Hope  of  Eternal  Glory 


2  CORINTHIANS  V. 


1)1  the  Resurrection  Body.' 


tingulshed  from  what  he  is  according  to  the  Spirit,  as  a 
"new  creature"  (i'.  17).  For  instance,  the  outward  dis- 
tinctions of  Jew  or  Gentile,  rich  or  poor,  slave  or  free, 
learned  or  unlearned,  are  lost  sight  of  in  the  higher  life 
of  those  who  are  dead  in  Clirist's  death,  and  alive  with 
Him  in  the  new  life  of  liis  resurrection  (Qalatiaiis  2.  6 ;  3, 
28).  yea,  tliongU— The  oldest  AISS.  read,  "if  even.'" 
luioivn  Clirist  after  tlie  flcsU — Paul  when  a  Jew  had 
looked  for  a  temporal  reigning,  not  a  spiritual,  Messiah. 
(He  says  "Christ,"  not  Jesus:  for  lie  had  not  known  per- 
sonally Jesus  in  tlie  days  of  His  flesh,  but  he  had  looked 
for  Christ  or  the  Messiah.)  Wlien  once  lie  was  converted 
he  no  longer  "conferred  with  flesh  and  blood"  (Galatians 
1. 16).  He  had  this  advantage  over  the  Twelve,  that  as  one 
born  out  of  due  time  he  had  never  known  Christ  save  in 
His  heavenly  life.  To  the  Twelve  it  was  "expedient  that 
Christ  sliould  go  away  "  that  the  Comforter  should  come, 
and  so  they  might  know  Christ  in  tlie  higher  spiritual 
aspect  and  in  His  new  life-giving  power,  and  not  merely 
"after  the  flesh,"  in  the  carnal  aspect  of  Him  (Romans  6. 9- 
n ;  1  Corinthians  15. 45 ;  1  Peter  3. 18 ;  4. 1,  2).  Doubtless  Ju- 
daizing  Christians  at  Corinth  prided  themselves  on  the 
mere  fleshly  (ch.  11.  18)  advantage  of  tlieir  belonging  to 
Israel,  the  nation  of  Christ,  or  on  their  having  seen  Him 
in  the  flesh,  and  thence  claimed  superiority  over  others 
as  having  a  nearer  connection  with  Him  (v.  12;  ch.  10.  7). 
St.  Paul  here  shows  the  true  aim  should  be  to  know  Him 
spiritually  as  new  creatures  (v.  15, 17),  and  that  outward 
relations  towards  Him  profit  nothing  (Luke  18.  19-21; 
John  16.7,22;  Philippians  3.3-10).  Tliis  is  at  variance 
with  both  Romish  Mariolatry  and  transubstantiation. 
Two  distinct  Oreek  verbs  are  used  here  for  "know;"  the 
first  ("know  we  no  man")  means  "to  be  personally  ac- 
quainted with;"  the  latter  ("known  Christ  . .  .  know  .  .  . 
more  ")  is  to  recognize,  or  estimate.  St.  Paul's  estimate  of 
Clirist,  or  the  expected  Messiah,  was  carnal,  but  is  so  now 
no  more.  17.  Tlierefore — Connected  with  the  words  in  v. 
IG,  "We  know  Christ  no  more  after  tlie  flesh."  As  Clirist 
has  entered  on  His  new  heavenly  life  by  His  resurrection 
and  ascension,  so  all  who  are  "in  Christ"  (t.  e.,  united  to 
Him  by  faith  as  the  branch  is  in  the  vine)  are  new  crea- 
tures (Romans  6.9-11).  "New"  in  the  Greek  implies  a 
new  nature  quite  different  from  anything  previously  ex- 
isting, not  merely  recent,  which  is  expressed  by  a  different 
Greek  woi'd  (Galatians  6.  15).  creature—?//.,  "creation," 
and  so  the  creature  resulting  from  the  creation  (cf.  John  3. 
3,5;  Ephesians  2.  10;  4.23;  Colossians3.  10,11).  As  we  are 
"in  Christ,"  so  "God  was  in  Christ"  (y.  19):  hence  He  is 
Mediator  between  God  and  us.  oM  things— selflsli,  car- 
nal views  (cf.  V.  16)  of  ourselves,  of,  other  men,  and  of 
Christ,  passed  away— spontaneously,  like  the  snow  of 
early  spring  [Bengel]  before  the  advancing  sun.  lieltold 
— implying  an  allusion  to  Isaiah  43.  19,  and  65.  17.  18.  all 
[the,  Greek]  tilings- all  our  privileges  in  this  new  crea- 
tion (v.  14,  15).  reconciled  us— i.  e.,  restored  tLS  ("  the 
world,"  r.  19)  to  His  favour  by  satisfying  the  claims  of  jus- 
tice against  us.  Our  position  judicially  considered  in  the 
eye  of  the  law  is  altered,  not  as  though  the  mediation  of 
Christ  had  made  a  change  in  God's  character,  nor  as  if  tlie 
love  of  God  was  produced  by  the  mediation  of  Christ; 
nay,  tlie  mediation  and  sacrifice  of  Christ  was  the  pro- 
vision of  God's  love,  not  its  moving  cause  (Romans  8.  32). 
Christ's  blood  was  the  price  paid  at  the  expense  of  God 
himself,  and  was  required  to  reconcile  the  exercise  of 
mercy  with  justice,  not  as  separate,  but  as  the  eternally 
harmonious  attributes  in  the  one  and  the  same  God  (Ro- 
mans 3.  25, 26),  The  Greek  "  reconcile  "  is  reciprocally  used 
as  in  the  Hebrew  Hithpahel  conjugation,  appease,  obtain 
the  favour  of.  Matthew  5.  21,  "Bo  reconciled  to  thy 
brotlier;"  i.e.,  take  measures  that  he  be  reconciled  to 
thee,  as  well  as  thou  to  him,  as  the  context  proves.  Dial- 
lagcthi,  however  (Matthew  5.24),  implying  mutual  recon- 
ciliation, is  distinct  from  Kalallagethi  here,  the  latter  re- 
ferring to  the  change  of  status  wrought  in  one  of  the  two 
parties.  The  manner  of  God  reconciling'  the  world  to 
Himself  is  implied  {v.  19),  viz.,  by  His  "not  imputing  their 
trespasses  to  them."  God  not  merely,  as  subsequently, 
reconciles  the  world  by  inducing  tliem  to  lay  aside  their 


enmity,  but  in  the  first  instance,  does  so  by  satisfying  Hi.« 
own  justice  and  righteous  enmity  against  sin  (Psalm  7. 
11).  Cf.  1  Samuel  29.  4,  "Reconcile  himself  unto  his  mas- 
ter;" not  remove  his  own  auger  against  his  master,  but 
his  master's  against  him.  [Archbishop  Magee,  Atone- 
ment.] The  reconciling  of  men  to  God  by  their  laying  aside 
their  enmity  is  the  consequence  of  God  laying  aside  His 
just  enmity  against  their  sin,  and  follows  at  v.  20.  to  us 
— ministers  {v.  19,  20).  19.  God  was  In  Christ,  reconcil- 
ing— i.  e.,  God  was  by  Christ  (in  virtue  of  Christ's  interven- 
tion) reconciling,  &c.  "Was  reconciling"  implies  the 
time  when  the  act  of  reconciliation  was  being  carried  into 
eflect  (v.  21),  viz.,  when  "God  made  Jesus,  who  knew  no 
sin,  to  be  sin  for  us."  The  compound  of  "was''  and  the 
participle  "reconciling,"  instead  of  the  imperfect  (Greek), 
may  also  imply  \,h.e  continuous  purpose  of  God,  from  before 
tiie  foundation  of  the  world,  to  reconcile  man  to  Himself, 
whose  fall  was  foreseen.  The  expression  "  in  Christ"  for 
"by  Clirist"  may  be  used  to  imply  additionally  that  God 
was  IN  Christ  (John  10.38;  14.10),  and  so  by  Christ  (the 
God-man)  was  reconciling,  &c.  The  Greek  for  "by"  or 
through  Christ  (the  best  MSS.  omit  "Jesus"),  v.  18,  is  dif- 
ferent. "In  "  must  mean  here  in  the  person  o/ Christ.  The 
Greek  Katallasson  implies  "changing"  or  altering  tlie  ju- 
dicial status  from  one  of  condemnation  to  one  of  justifica- 
tion. The  atonement  (at-one-ment),  or  reconciliation,  is  the 
removal  of  the  bar  to  peace  and  acceptance  with  a  holy 
God,  which  His  righteousness  interposed  against  our  sin. 
The  first  step  towards  restoring  peace  between  us  and  God 
was  on  God's  side  (John  3.  16).  The  change  therefore  now 
to  be  effected  must  be  on  the  part  of  oflending  man,  God 
the  offended  One  being  already  reconciled.  It  is  man,  not 
God,  wlio  now  needs  to  be  reconciled,  and  to  lay  aside  his 
enmity  against  God  (Romans  5.10,  11).  ("We  have  re- 
ceived the  atonement'''  [Greek,  "reconciliation"],  cannot 
mean  "We  have  received  the  laying  aside  of  our  own  en- 
mity.") Cf.  Romans  3.  24,  25.  tSie  world— all  men  (Co- 
lossians  1.  20;  1  John  2.  2).  The  manner  of  the  reconciling 
is  by  His  "  not  imputing  to  men  their  trespasses,"  but  im- 
puting them  to  Christ  the  Sin-bearer.  There  is  no  incon- 
gruity that  a  Father  should  be  offended  M'itli  that  son 
whom  He  loveth,  and  at  that  time  offended  with  him 
when  Pie  loveth  him.  So,  though  God  loved  men  whom 
He  created,  yet  He  was  offended  with  them  when  they 
sinned,  and  gave  His  Son  to  suffer  for  them,  that  through 
thatSon's  obedience  He  might  be  reconciled  to  them  [rec- 
oncile them  to  Himself,  i.e.,  restore  them  with  justice 
to  His  favour].  [Bishop  Pearson,  Creed.]  liatli  com- 
mitted unto  us — Greek,  "hath  put  into  our  hands." 
"Us,"  i.e.,  miuistei's.  'ZO.  For  Christ  ...  in  Christ's 
stead— Tlie  Greek  oi  botli  is  the  same;  translate  in  both 
cases,  "  on  Christ's  behalf."  be  ye  reconciled  to  God — 
English  Version  here  inserts  "ye,"  which  is  not  in  the 
original,  and  wiiich  gives  the  wrong  impression,  as  if 
it  were  emphatic  thus:  God  is  reconciled  to  you,  be 
ye  reconciled  to  God.  The  Greek  expresses  rather,  God 
was  the  Reconciler  in  Christ  ...  let  this  reconcilia- 
tion then  have  its  designed  effect.  Be  reconciled  to  God, 
i.e.,  let  God  reconcile  you  to  Himself  (v.  18,  19).  be- 
seech .  .  .  pray — rather,  entreat  [jilead  with  you]  .  .  .  be- 
seech." Such  "  beseeching  "  is  uncommon  in  the  case  of 
"ambassadors,"  who  generally  stand  on  their  dignity  (cf. 
ch.  10.  2;  1  Thessalonlans  2.  6,  7).  ai.  For— Omitted  in  the 
oldest  MSS.  The  grand  reason  why  they  should  be  recon- 
ciled to  God,  viz.,  the  great  atonement  in  Christ  provided 
by  God,  is  stated  without  the  "for"  as  being  part  of  the 
message  of  reconciliation  (v.  19),  lie— God.  sin — not  a  sin 
offei-ing,  which  would  destroy  the  autitliesis  to  "  righteous- 
ness," and  would  make  "sin"  be  used  in  different  senses 
in  the  same  sentence  :  not  a  sinful  person,  wliich  would 
be  untrue,  and  would  require  in  the  antithesis  "  righteous 
men,"  not  "righteousness;"  but  "  sin,"  t.  e.,  the  represent- 
ative (Sai-ftearer  (vicariously)  of  </ie  aggregate  sin  ot  b,U  men 
past,  present,  and  future.  Tlie  sin  of  the  world  is  one, 
therefore  the  singular,  not  tlie  plural,  is  used  ;  though  its 
mauifestatio'ns  are  manifold  (John  1.29).  "Behold  the 
Lamb  of  God,  that  taketh  away  the  sin  of  the  world." 
Cf.  "  made  a  curse  for  us,"  Galatians  3. 13     for  us— Grree*, 

309 


ItiiPs  Apostolic  Minislry  Approved 


2  COKINTHIANS  VI. 


by  his  Faithfulness  in  Affliction*. 


•in  our  behalf."  Cf.  John  3.  14,  Christ  being  represented 
by  the  brazen  serpent,  the  form,  but  not  the  substance,  of 
the  old  serpent.  At  His  death  on  the  cross  the  sin-bear- 
ing for  us  was  consummated.  Une^vno  sin— by  personal 
experience  (John  8.  46).  IAlford.]  Hebrews  7.  26;  1  Peter 
2.22;  1  John  3. 5.  might  be  made— Not  the  same  Greek 
as  the  previous  "  made."  Rather,  "  miglit  become."  tHe 
rigliteousness  of  God— Not  merely  righteous,  but  right- 
eoitsness  itself;  not  merely  righteousness,  but  the  right- 
eousness of  Ood,  because  Christ  is  God,  and  what  He  is  we 
are  (1  John  4. 17),  and  He  is  "made  of  God  unto  us  right- 
eousness." As  our  sin  is  made  over  to  Him,  so  His  right- 
eousness to  us  (in  His  having  fulfilled  all  the  righteous- 
ness of  the  law  for  us  all,  as  our  representative  (Jeremiah 
23.6;  1  Corinthians  1.  30).  The  innocent  was  punished 
voluntarily  as  if  guilty,  that  the  guilty  might  be  gratu- 
itously rewarded  as  if  innocent  (1  Peter  2.  21).  "  Such  are 
we  in  the  sight  of  God  the  Father,  as  is  the  very  Son  of 
God  himself."  [Hooker.]  in  him— by  virtue  of  our 
standing  in  Him,  and  in  union  with  Him.  [Alfoed.] 

CHAPTER   VI. 

Ver.  1-18.  His  Apostolic  Ministry  is  Approved  by 
Faithfulness  in  Exhortation,  in  Sufferings,  in 
Exhibition  of  the  Fruits  of  the  Holy  Ghost:  His 
Largeness  of  Heart  to  them  calls  for  Enlarge- 
ment of  their  Heart  to  Him.  Exhortations  to 
Separation  from  Pollution,  l.  worlsers  together— 
with  God  (Acts  15.  4;  1  Corinthians  3.9).  Not  only  as 
"  ambassadors."  beseech— entreat  (ch.  5. 20).  He  is  de- 
scribing his  ministry,  not  exhorting  directly,  yow  also 
-^rather,  "  we  also  (as  well  as  God,  ch.  5.  20)  beseech"  or 
"entreat  you  :"  v.  14, 15,  on  to  ch.  7. 1,  is  part  of  this  en- 
treaty or  exhortation,  in  vain— by  making  tlie  grace 
of  God  a  ground  for  continuance  in  sin  (v.  3).  By  a  life  of 
sin,  showing  that  the  word  of  reconciliation  has  been  in 
vain,  so  far  as  you  are  concerned  (Hebrews  12,  15;  Jude  4). 
"The  grace  of  God"  here,  is  "the  reconciliation"  pro- 
vided by  God's  love  (ch.  5. 18, 19;  cf.  Galatians  2.2).  3. 
For— God's  own  promise  is  the  ground  of  our  exhorta- 
tion, he  saith — God  the  Father  saith  to  God  the  Son,  and 
so  to  all  believers  who  are  regarded  as  one  with  Him. 
heard  tlxee- In  the  eternal  purposes  of  my  love  I  have 
hearkened  to  thy  prayer  for  the  salvation  of  thy  people 
(cf.  John  17.  9,  15,  20,  24).  accepted  .  .  .  accepted— The 
Greek  of  the  latter  is  more  emphatic,  "  well-accepted." 
What  was  "an  accepted  time"  in  the  prophecy  (Isaiah  49. 
8,  Hebrew,  "in  the  season  of  grace"),  becomes  "the  ivell- 
accepted  time"  in  the  fulfilment  (cf.  Psalm  69. 13).  As  it  is 
God's  time  of  receiving  sinners,  receive  ye  His  grace :  accept 
(v.  l)the  word  of  reconciliation  in  His  accepted  time,  in 
the  day  of  salvation— "  in  a  day  of  salvation"  (Luke  4. 18, 
19,21;  19.42;  Hebrews  3.  7).  3.  Resuming  the  connection 
with  V.  1,  interrupted  by  the  parenthetical  v.  2,  "  Giving 
no  offence"  (cf.  1  Corinthians  10.  33),  "approving  our- 
selves," and  all  the  other  participles  down  to  v.  10,  are 
nominatives  to  "we  also  entreat  j'ou"  {v.  1),  to  show  the 
pains  he  took  to  enforce  his  exhortation  by  example,  as 
well  as  precept.  [Alford.]  "Offence"  would  be  given,  if 
we  were  without  "  patience"  and  the  otlier  qualifications 
which  he  therefore  subjoins  (cf.  Romans  14. 13).  4.  Trans- 
late, to  mark  the  true  order  of  the  Greek  words,  "  In  every- 
thing, as  God's  ministers  recommending  ourselves,"  i.  e., 
that  our  hearers  may  give  our  message  a  favourable  hear- 
ing, through  our  consistency  in  every  respect,  not  that 
they  may  glorify  us.  Alluding  to  ch.  3. 1,  he  implies,  We 
commend  ourselves,  not  like  them  by  word,  but  by  deed. 
paUence— (Ch.  12.  12.)  Put  first.  "Pure-minded"  follows 
(v.  6).  Three  triplets  of  trials  exercising  the  "patience" 
(patient  endurance)  follow;  Afflictions  (or  "tribula- 
tions"), necessities,  distresses  (or  "straits");  stripes,  im- 
prisonments, tumults;  labours,  watchings,  fastings.  The 
first  triplet  expresses  afflictions  generally ;  the  second, 
those  in  particular  arising  from  the  violence  of  men ;  the 
third,  those  which  he  brought  on  himself  directly  or  in- 
directly. 5.  stripes— (Ch.  II.  23,  24;  Acts  16.  23.)  impris- 
onments—<Ch.  11.  23.)  He  had  been,  doubtless,  elsewhere 
310 


imprisoned  besides  at  Philippi,  when  he  wrote  this  Epis- 
tle, tumults— (Acts  13.50;  14.5,19;  16.22;  and  recently 
19.23-41.)  labours— in  the  cause  of  Christ  (ch,  11.23' 
Romans  16. 12).  watchings— (Ch.  11.27.)  Sleepless  nights. 
fastings — The  context  liere  refers  to  his  trials,  I'athei 
than  devotional  exercises  (cf.  ch.  11.27).  Tlius  "foodless- 
ness"  would  seem  to  be  the  sense  (cf.  1  Corinthians  4. 11 , 
Philippians  4. 12).  But  the  usual  sense  of  the  Greek  is 
fasts,  in  tlie  strict  sense;  and  in  ch.  11.  27  it  is  spoken  of 
independently  of  "hunger  and  thirst."  (Cf.  Luke  2.  37 ; 
Acts  10.  30;  14.23.)  However,  Matthew  15.  32;  Mark  8.  3, 
justify  the  sense,  more  favoured  by  tlie  context,  foodless 
ness,  though  a  rare  use  of  the  word.  Gaussen  remarks, 
"The  apostles  combine  the  highest  offices  witli  the  hum- 
blest exterior:  as  everything  in  the  Church  was  to  be  cast 
in  the  mould  of  death  and  resurrection,  the  cardinal  prin- 
ciple throughout  Christianity."  6.  By,  . .  by,  Ac- rather, 
as  Greek,  "In  .  .  .  in,"  &c.,  implying  not  the  instrument, 
but  the  sphere  or  element  in  which  his  ministry  moved, 
knowledge— spiritual :  in  Gospel  mysteries,  unattainable 
by  mere  reason  (1  Corinthians  2.  6-16;  2  Corinthians  3.  6, 
17,  18).  long-suffering  .  .  .  kindness  —  associated  with 
"charity"  or  "  love"'  (1  Corintliians  13.  4),  as  here,  by  the 
Holy  Ghost— in  virtue  of  His  influences  which  produce 
these  graces,  and  other  gifts,  "  love  unfeigned"  being  the 
foremost  of  them.  7.  By  tiie  -^vord  of  truth,  by  tlie 
power  of  God— rather,  "In  .  .  .  in,"  &c.  As  to  "the  word 
of  truth"  (cf.  ch.  4.  2 ;  Colossians  1.  5),  and  "the  (miracu- 
lous) power  of  God"  (ch.  4. 7) ;  1  Corintliians  2. 4,  "  in  demon- 
stration of  tlie  Spirit  and  of  power."  by  the  armour — 
Greek,  "through"  or  "by  means  of  the  armour,"  «&c. 
"  Righteousness,"  whicli  is  the  breastplate  alone  in  Ephe- 
sians  6. 13-17,  here  is  made  the  whole  Christian  pano- 
ply (cf.  ch.  10.  4).  on  .  . .  riglit  .  .  .  and  .  .  .  left — r.  e., 
guarding  on  every  side,  8.  Translate,  "  Through  glory 
and  dishonour"  (disgrace),  viz.,  from  those  in  authority, 
and  accruing  to  us  present.  "By,"  or  "through  evil  re- 
port and  good  report,"  from  the  multitude,  and  affecting 
MS  absent.  [Bengel,]  Regarded  "as  deceivers"  by  those 
who,  not  knoiuing  {v.  9),  dishonour  and  give  us  an  evU 
report;  "as  true,"  by  those  wlio  "know"  (v.  9)  us  in  the 
real  "glory"  of  our  ministry.  In  proportion  as  one 
has  more  or  less  of  glory  and  good  rejoort,  in  that  de- 
gree has  he  more  or  less  of  dishonour  and  evil  report. 
9.  iiuknown  ,  .  ,  yet  well  known  —  "unknown"  in 
our  true  character  to  tliose  who  "evil  report"  of  ns. 
"  Well  known"  to  those  who  hold  us  in  "  good  report"  (v.  8). 
Conybeare  explains,  "Unknown  by  men,  yet  ackn<Ai>- 
tedged  by  God"  (1  Corinthians  13. 12),  Perhaps  both  God  and 
men  (believers)  are  intended  as  knowing  him  (cli.  5.  11, 
and  11.  6).  dying  ,  .  .  live— (ch,  1,  9;  4,  10,  11 ;  11,  23.)  Cf. 
Gaussen's  remark,  iVo^e,  v.  5.  "Behold"  calls  attention 
to  the  "fact  as  something  beyond  all  expectation.  cha8> 
tened  .  .  .  not  killed  — realizing  Psalm  118.  18.  10.  The 
"  as"  no  longer  is  used  to  express  the  opinion  of  his  adver- 
saries, but  the  real  state  of  him  and  his  fellow-labourers. 
malking  many  rich — Spiritually  (1  Corinthians  1. 5),  after 
the  example  of  our  Loi'd,  wlio  "  by  his  poverty  made 
many  rich"  (cli.  8.  9).  liaving  notliing  —  Whatever  of 
earthly  goods  we  have,  and  tliese  are  few,  we  have  as 
though  we  had  not;  as  tenants  removable  at  will,  not 
ownei's  (1  Corinthians  7.  30),  possessing  all  things — The 
Greek  implies  firm  p>ossession,  holding  fast  in  possession  (cf. 
1  Corintliians  3.  21,  22),  The  things  both  of  the  present 
and  of  the  future  are,  in  the  truest  sense,  the  believer's  lii 
possession,  for  he  possesses  them  all  in  Christ,  his  lasting 
possession,  tiiough  the  ta.\\  fruition  of  them  is  reserved  for 
the  future  eternity.  11.  moutli  .  .  .  open  unto  you — I 
use  no  concealment,  such  as  some  at  Corinth  have  insinu- 
ated (ch,  4,  2),  I  use  all  freedom  and  openness  of  speech 
to  you  as  to  beloved  friends.  Hence  he  inti'oduces  here, 
"O  Corinthians"  (cf,  Philippians  4, 15).  Tlie  enlargement 
of  his  heart  towards  them  (ch.  7.  3)  produced  his  openness 
of  mouth,  i.  e.,  his  unreserved  expression  of  his  inmost 
feelings.  As  an  unloving  man  is  nan-ow  in  heart,  so  the 
apostle's  heart  is  enlarged  by  love,  so  as  to  take  in  his 
converts  at  Corinth,  not  only  with  their  graces,  but  with 
their  many  shortcomings  (cf.  1  Kings  4.  29;  Psalm  119,  3^ 


We  arc  Temples  of  the  Living  God. 


2  CORINTHIANS  VIT. 


The  Duly  of  Self -Pur  ificaiion. 


Isaiah  60.  5).  13.  Any  constraint  ye  feel  towards  me,  or 
narrowness  of  heart,  is  not  from  want  of  largeness  of 
heart  on  my  part  towards  you,  but  from  want  of  it  on  your 
liart  towards  me;  "bowels,"  t.  e.,  affections  (cf.  ch.  12.  15). 
not  straitened  in  us— t.  c,  for  want  of  room  in  our  hearts 
to  take  you  In.  13.  T)-anslate,"As  a  recompense  in  the 
same  kind  .  .  be  enlarged  also  yourselves."  [Ell,icott, 
Ac]  "  In  the  same  way"  as  my  heart  is  enlarged  towards 
you  (v.  11),  and  "as  a  recompense"  for  it  (Galatians  4.  12). 
I  speak  as  unto  my  clilldren — as  children  would  natu- 
rally be  expected  to  recompense  their  parents'  love  with 
similar  love.  14.  Be  not— Greek,  ^' Become  not."  un- 
equally yoUed—"  yoked  with  one  alien  in  spirit."  The 
image  is  from  the  symbolical  preceptof  the  law  (Leviticus 
i9. 19),  "  Thou  shalt  not  let  thy  cattle  gender  with  a  diverse 
kind;"  or  the  precept  (Deuteronomy  22. 10),  "Thou  shalt 
not  plough  with  an  ox  and  an  ass  together."  Cf.  Deuteron- 
omy 7.  3,  forbidding  marriages  with  the  heathen  ;  also  1 
Corinthians  7. 39.  The  believer  and  unbeliever  are  utterly 
heterogeneous.  Too  close  intercourse  with  unbelievers  in 
other  relations  also  is  included  {v.  16;  1  Corinthians  8.  10; 
10.14).  fello-»V9Ulp — lit.,  share,  or  participation,  rlgliteous- 
ness— the  state  of  the  believer,  justified  by  faith,  un- 
rlgliteousnesa  —  rather,  as  always  translated  elsewhere, 
"  iniquity ;"  the  state  of  the  unbeliever,  the  fruit  of  unbe- 
lief, llglit— of  which  believers  are  the  children  (1  Thes- 
salonians  5.  5).  15.  Belial  —  Hebrciv,  "luorthlessness,  un- 
profitableness,  u'ickedness."  As  Satan  is  opposed  to  God, 
and  Antichrist  to  Christ;  Belial  being  here  opposed  to 
Christ,  must  denounce  all  manner  of  Antichristian  un- 
cleanness.  [Bengel.]  lie  that  believctli  -ivitH  an  Infidel 
— translate,  "a  believer  with  an  unbeliever."  16.  agree- 
ment—accordance of  sentiments  (cf.  1  Kings  18.21;  Ephe- 
sians  5.  7,  11).  tlie  temple  of  God— i.  <?.,  you  believers  (1 
Corinthians  3.  16;  6. 19).  witU  idols— Cf.  Dagon  before  the 
ark  (1  Samuel  5.  24).  aa—"  even  as  God  said."  Quotation 
from  Leviticus  26. 12;  Jeremiah  31.  33;  32.  38;  Ezekiel  37. 
26,  27;  cf.  Matthew  28.  20;  John  14.  23.  walU  in  tUem  — 
rather,  " amongr  them."  As  "dwell"  implies  the  Divine 
presence,  so  "  walk,"  the  Divine  operation.  God's  dwelling 
In  the  body  and  soul  of  saints  maybe  illustrated  by  its 
opposite,  demoniacal  possession  of  body  and  soul,  my 
people — rather,  "  they  shall  be  to  me  a  people."  17.  Quoted 
from  Isaiah  52. 11,  with  the  freedom  of  one  inspired,  who 
gives  variations  sanctioned  by  the  Holy  Spirit,  be  ye 
separate — "  be  separated"  (Hosea4. 17).  .touch  not  tlie  un- 
clean tiling- rather,  "  anything  unclean"  (ch.  7.  1 ;  Micah 
2.  111).  Touching  is  more  polluting,  as  implying  participa- 
tion, than  seeing,  receive  you — The  Greek  implies,  "to 
myself;"  as  persons  heretofore  out  of  doors,  but  now  ad- 
mitted within  (ch.  5.  1-10).  With  this  accords  the  clause, 
"  Come  out  from  among  them,"  viz.,  so  as  to  be  received  to 
fid.  So  Ezekiel  20.  41,  "I  will  accept  j'ou;"  and  Zepha- 
jiah  3.  19,  "gather  her  that  was  driven  out."  "The  inter- 
course of  believers  with  the  world  should  resemble  that 
of  angels,  who,  when  they  have  been  sent  a  message  from 
heaven,  discharge  their  ofiicewith  the  utmost  prompt- 
ness, and  joyfully  fly  back  home  to  the  presence  of  God" 
(I  Corinthians  7.  31;  5.  9,  10).  18.  Translate,  "I  will  be  to 
you  in  the  relation  of  a  Father,  and  ye  shall  be  to  me  in  the 
relation  of  sons,"  &c.  This  is  a  still  more  endearing  rela- 
tion than  {v.  16),  "  I  will  be  their  God,  and  tjiey  .  .  .  my 
people."  Cf.  the  promise  to  Solomon  (1  Chronicles  28.  6; 
Isaiah  43.  C;  Revelation  21.  3,  7;  Jeremiah  31.  1,  9).  Lor<l 
Almighty— r/ie  Lord  the  Universal  Ruler:  nowhere  else 
found  but  in  Revelation.  The  greatness  of  the  Promiser 
enhances  the  greatness  of  the  promises. 

CHAPTER  VII. 
Ver.  1-16.  Self-Puuification  theiu  Ddty  Resultinq 
FROM  TUE  Foregoing.  His  Love  to  tuem,  and  Joy  at 
the  Good  Effects  on  them  of  his  Fokmek  Epistle,  as 
Reported  iiy  Titus.  1.  cleanse  ourselves— This  is  the 
conclusion  of  the  exliortation  (cli.  6.  1,  14;  1  John  3.3; 
Revelation  22.11).  fllthincss— "  the  unclean  thing"  (ch! 
6.  17).  of  the  flesh— for  instance, /omi"ca<(on,  prevalent  at 
Corinth  (1  Corinthians  6.  15-18).    and  spirit— for  instance, 


idolatry,  direct  or  Indirect  (1  Corinthians  6.  9;  8.  1,  7;  10.7, 
21,  22).  The  spirit  (Psalm  32. 2)  receives  pollution  through 
the  flesh,  the  instrument  of  uncleanness.  perfecting 
holiness— The  cJean«tnfir  array  impurity  is  a  positive  step 
towards  holiness  (ch.  6. 17).  It  is  not  enough  to  begin  ;  the 
end  crowns  the  work  (Galatians  3.  3;  5.  7;  Philippians  1. 
6).  fear  of  God— often  conjoined  with  the  consideration 
of  the  most  glorious  promises  (ch.  5.  11 ;  Hebrews  4.  1), 
Privilege  and  promise  go  hand  in  hand.  3.  Receive  us— 
with  enlarged  hearts  (ch.  6.  13).  we  have  -ivronged  .  .  . 
corrupted  .  .  ,  defrauded  no  man — (cf.  v.  9.)  This  is  the 
ground  on  which  he  asks  their  reception  of  (making  room 
for)  him  in  their  hearts.  We  wronged  none  by  an  undue 
exercise  of  apostolic  authority;  v.  13  gives  an  instance  in 
point.  We  have  corrupted  none,  viz.,  by  beguilements 
and  flatteries,  while  preaching  "another  Gosi^el,"  as  the 
false  teachers  did  (ch.  11.  3,  4).  We  have  defrauded  none 
by  "making  a  gain"  of  you(ch.  12. 17).  Modestly  he  leaves 
them  to  supply  the  positive  good  which  he  had  done ;  suf- 
fering all  things  himself  that  they  might  be  benefited 
(v.  9,  12;  ch.  12.  13).  3.  In  excusing  myself,  I  do  not  ac- 
cuse you,  as  though  you  suspected  me  of  such  things 
[Menochius],  or  as  though  j'ou  Avere  guilty  of  such 
things;  for  I  speak  onlj'  of  the  ftilse  apostles.  [Estius, 
and  Greek  commentators.]  Rather,  "as  though  you  were 
ungrateful  and  treacherous."  [Beza.]  I  .  .  .  said  before 
—inch.  6, 11. 12;  cf.  Philippians  1.7.  die  and  live  with  yon 
—the  height  of  friendship.  I  am  ready  to  die  and  live  with 
you  and  for  you  (Philippians  1.  7,  20,  24 ;  2.  17,  18).  Cf.  as 
to  Christ,  John  10.  11.  l.  boldness  of  speech— (cf.  ch.  6. 11.) 
glorying  of  you— Not  only  do  I  speak  with  unreserved 
openness  to  you,  but  I  glory  (boast)  greatly  to  others  in  yomr 
behalf,  in  speaking  of  you.  filled  >vith  comfort— at  the 
report  of  Titus  {v.  6,  7,  9,  13;  ch.  1.  4).  exceeding  joy- 
ful—  Greek,  I  overabound  with  joy  {v.  7,  9,  16).  our 
tribulation— described  in  v.  a;  also  in  ch.  4.  7,  8;  6.  4,  5. 
5.  Greek,  "For  also"  (for  ''even").  This  verse  is  thus 
connected  with  ch.  2.  12,  13,  "When  I  came  to  Troas,  I 
had  no  rest  in  my  spirit;"  so  "also"  now,  when  I  came  to 
Macedonia,  my  "flesh"  had  no  rest  (he,  by  the  term 
"flesh,"  excepts  his  spiritual  consolations)  from  "fight- 
ings with  adversaries  "  without"  (1  Corinthians  5.  12),  and 
from  fears  for  the  Corinthian  believers  "within"  the 
Church,  owing  to  "false  brethren"  (ch.  11.  26).  Cf.  ch.  4.8; 
Deuteronomy  32.  25,  to  which  he  seems  to  allude.  6. 
Translate  in  the  order  required  by  the  Greek,  "  But  he  that 
comforteth  those  that  are  cast  down,  even  God."  Those 
that  are  of  an  high  spirit  are  not  susceptible  of  such  com- 
fort. 7.  -»vhen  he  told  ns— Greek,  "telling  us."  We 
shared  in  the  comfort  which  Titus  felt  in  recording  your 
desire  (v.  13).  He  rejoiced  in  telling  the  news ;  tve  in  hear- 
ing them.  [Alford.]  eax-nest  Aeslre—G7-eck,  "longing 
desire,"  viz.,  to  see  me  [Grotius]  ;  or,  in  general,  towards 
me,  to  please  me.  mourning— over  your  own  remissness 
in  not  having  immediately  punished  the  sin  (1  Corin- 
tliians  5.  1,  &c.)  which  called  forth  my  rebuke,  fervent 
■mXixA— Greek,  "zeal"  (cf.  v.  11 ;  John  2.  17).  to-\vard  me — 
Greek,  "for  me:"  for  my  sake.  They  in  Paul's  behalf 
showed  the  zeal  against  the  sin  which  Paul  Avould  have 
shown  had  he  been  present,  rejoiced  tlic  more- more 
than  before,  at  the  mere  coming  of  Titus.  8.  -witii  a  let- 
ter—Grce/t,  "in  the  letter,"  viz.,  the  first  Epistle  to  the 
Corinthians.  I  tlo  not  repent,  though  I  did  repent— 
translate,  "I  do  not  regret  it,  though  I  did  regret  it."  The 
Greek  words  for  regret  and  repent  are  distinct.  St.  Paul 
was  almost  regretting,  through  parental  tenderness,  his 
having  used  rebukes  calculated  to  grieve  the  Corintliians; 
but  now  that  he  has  learned  from  Titus  the  salutary  ef- 
fect produced  on  them,  he  no  longer  regrets  it.  for  I  per- 
ceive, &c.— This  Is  explanatory  of  "I  did  repent"  or  "re- 
gret it,"  and  is  parenllietlcal  ("for  I  perceive  that  thai 
Epistle  did  make  you  sorry,  though  it  was  but  for  a 
season").  9.  IVow  I  rejoice- Whereas  "I  did  repent"  or 
regret  having  made  you  sorry  by  my  letter,  I  rejoice 
NOW,  not  that  ye  were  caused  sorrow,  but  that  yoiu  sor- 
row resulted  in  your  repentance,  ye  sorrowed— rather, 
as  befof  e,  "  j-e  were  made  sorry."  after  a  godly  manner 
—lit.,  "according  to  God,"  i.  e.,  your  sorrow  having  regard 

311 


The  Good  Effect  of  Godly  Sorrow. 


2  CORINTHIANS  VIII. 


The  Contributions  for  the  Suintt. 


to  God,  and  rendering  your  mind  conformable  to  God  (Ro- 
mans 14.  22;  1  Peter  4.6).  tlxat— translate  in  Greek  order, 
"to  the  end  that  (of.  cii.  11.  9)  ye  might  in  nothing  receive 
damage  from  us,"  wlii'ch  ye  would  have  received,  had 
your  sorrow  been  other  than  that  "after  a  godly  manner" 
(v.  10).  10.  worketU  .  .  .  -worketli— In  the  best  Greek 
reading  the  t7-anslatio7i  is,  "worketh  (simply)  .  .  .  work- 
eth  out."  "Sorrow"  is  not  repentance,  Ijut,  where  it  is 
"godly,"  "worketh"  it;  i.  e.,  contributes  or  tends  to  it  (tlie 
same  Greek  word  is  In  Romans  13. 10).  The  "sorrow  of  the 
world"  (1  e.,  such  as  is  felt  by  the  worldly)  "  worketh  out," 
as  its  result  at  last,  (eternal)  death  (the  same  Greek  verb  is 
in  ch.  4.  17,  where  see  the  Note),  repentance  .  .  .  not  to 
be  repented  of— There  is  not  in  the  Gi-eek  this  play  on 
words,  so  that  the  word  qualified  is  not  "repentance" 
merely,  but  "repentance  unto  salvation;"  this,  he  says, 
none  will  ever  regret,  however  attended  witli  "sorrow"  at 
the  time.  '' Repentance"  implies  a  coming  to  a  right  mind; 
"regret"  implies  merely  uneasiness  of  feeling  at  the  past 
or  present,  and  is  applied  even  to  the  remorse  of  Judas 
(Matthew  27.3;  Greek,  "stricken  with  remorse,"  not  as 
English  Version,  "repented  himself");  so  that,  though 
always  accompanying  repentance,  it  is  not  always  ac- 
companied by  repentance.  "Repentance"  removes  the 
impediments  in  the  way  of  "salvation"  (to  which 
"death,"  viz.,  of  the  soul,  is  opposed).  "The  sorrow  of 
the  world"  is  not  at  the  sin  itself,  but  at  its  penal  conse- 
quences: so  that  the  tears  of  pain  are  no  sooner  dried  up, 
than  the  pleasures  of  ungodliness  are  renewed.  So  Pha- 
raoh, Exodus  9.  27,  28-30;  and  Saul,  1  Samuel  15.  23-30.  Cf. 
Isaiah  9. 13;  Revelation  16. 10, 11.  Contrast  David's  "god- 
ly sorrow,"  2  Samuel  12. 13,  and  St.  Peter's,  Matthew  26.75. 
11.  Confirmation  of  v.  10  from  the  Corinthians'  own  expe- 
rience, carefulness— solicitude, lit.,  "diligence :"  opposed 
to  their  past  negligence  in  the  matter,  in  yaw— Greek, 
"for  you."  yea — not  only  "carefulness"  or  diligence,  but 
also  "clearing  of  yourselves,"  viz.,  to  me  by  Titus:  anx- 
iety to  show  you  disapproved  of  the  deed,  indignation 
—against  the  offender,  fear— of  the  wrath  of  God,  and  of 
Binning  any  more  [Sclateb  and  Calvin]  :  fear  of  Paul 
[Gbotius]  (1  Corinthians  4.  2, 19-21).  velienient  desire- 
longing  for  restoration  to  Paul's  approval.  [Conybeare 
and  Ho wsoN.]  "  Fear"  is  in  spite  of  one's  self.  "  Longing 
desire"  is  spontaneous,  and  implies  strong  love  and  an 
aspiration  for  correction.  [Calvin.]  "Desire"  for  the 
presence  of  Paul,  as  he  had  given  them  the  hope  of  it  (1 
Corinthians  4.19;  16.5).  [Grotius  and  Estius.]  xeal— 
for  right  and  for  God's  honour  against  what  is  wrong. 
Or,  "for  the  good  of  the  soul  of  the  oflender."  [Bengel.] 
revenge — i?-an5to<e,  "Exacting  of  punishment"  (1  Corin- 
thians 5.  2,  3).  Their  "carefulness"  was  exhibited  in  tlie 
six  points  just  specified:  "clearing  of  themselves,"  and 
"indignation"  in  relation  to  tliemselves;  "fear"  and 
"vehement  desire"  in  respect  to  the  apostle;  "zeal"  and 
"revenge"  in  respect  to  the  offender  [Bengel]  (cf.  v.  7). 
In  all— the  respects  just  stated.  tHean:— Greek,  "pure," 
viz.,  from  complicity  in  the  guilty  deed.  "Approved  5'our- 
selves,"  Greek,  "commended  yourselves."  Whatever  sus- 
picion of  complicity  rested  on  you  (1  Corinthians  5.  2,  G) 
through  your  former  remissness,  you  have  cleared  off  by 
your  present  strenuousness  in  reprobating  the  deed.  la. 
tJiougli  I  wrote  unto  you— "making  you  sorry  with  my 
letter"  {v.  8).  liis  cause  tliat  suifered  wrong— the  father 
of  the  incestuous  person  wlio  had  his  father's  wife  (1  Co- 
Hnthians  5.  1).  The  father,  thus  it  seems,  was  alive. 
tliat  our  care  for  you,  &c.— Some  of  the  oldest  MSS.  read 
thus,  "That  your  care  for  trs  might  be  made  manifest 
unto  you,"  &c.  But  the  words,  "unto  you,"  thus,  would 
be  rather  obscure ;  still  the  obscurity  of  the  genuine  read- 
ing may  have  been  the  very  reason  for  the  change  being 
made  by  correctors  into  the  reading  of  English  Version. 
Alford  explains  the  reading:  "He  wrote  in  order  to 
bring  out  their  zeal  on  his  behalf  (i.e.,  to  obey  his  com- 
mand), and  make  it  manifest  to  themselves  in  God's  sight, 
i.  e.,  to  bring  out  among  them  their  zeal  to  regard  and  obey 
him."  But  some  of  the  oldest  MSS.  and  versions  (includ- 
ing the  Vulgate  and  old  Italian)  support  English  Version. 
And  the  words,  "to  you,"  suit  it  better  than  the  other 
312 


reading.  Ch.  2.  4,  "I  wrote  .  .  .  that  ye  might  know 
tlie  love  whicli  JliaveT^nore  abundantly  unto  you,"  plain- 
ly accords  with  it,  and  disproves  Alford's  assertion  tliat 
English  Version  is  inconsistent  with  the  fad  as  to  the  pur- 
pose of  his  letter.  His  writing,  he  says,  was  not  so  ranch 
for  the  sake  of  the  individual  offender,  or  the  individual 
offended,  but  from  his  "earnest  care"  or  concern  for  the 
welfare  of  the  Church.  13.  The  oldest  MSS.  read  thus, 
"Therefore  (Greek,  "for  this  cause,"  viz.,  because  our  ain\ 
has  been  attained)  we  have  been  (English  Version,  "were," 
is  not  so  accurate)  comforted  ;  yea  (  Greek,  "but"),  in  our 
comfort  we  exceedingly  the  more  joyed  for  the  joy  of 
Titus,"  &c.  (cf.  V.  7).  14.  anytlUng— t.  e.,  at  all.  I  am  not 
asliamed— "I  am  not  put  to  shame,"  viz.,  by  learning 
from  Titus  that  you  did  not  realize  the  higli  character  I 
gave  him  of  you.  as  .  .  .  all  tilings  ...  in  trutli,  even 
so  our  boasting  ...  is  found  a  trutli— As  our  speaking 
in  general  to  you  was  true  (ch.  1.  18),  so  our  particular 
boasting  rather  Titus  concerning  you  is  now,  by  his  re- 
port, proved  to  be  truth  (cf.  ch.  9.  2).  Some  oldest  MSS. 
read  expresslj',  "concerning  you:"  this  in  either  reading 
is  the  sense.  15.  Ills  in^vard  affection— n^.,  bowels  (cf.  ch. 
6.12;  Philippians  1.  8;  2.  1;  Colossians  3.  12).  obedience 
— (Ch.  2.  9.)  fear  and  trembling— with  trembling  anx- 
iety to  obey  my  wishes,  and  fearful  lest  there  should  be 
aught  in  yourselves  to  offend  him  and  me  (v.  11;  cf.  1 
Corinthians  2.  3).  10.  tlierefore— Omitted  in  the  oldest 
MSS.  The  conclusion  is  more  emphatical  without  it. 
tbat  I  have  confidence  in  you  in  all  tilings— rather, 
as  Greek,  "that  in  everything  I  am  of  good  courage  con- 
cerning (lit.,  in  the  case  of)  you,"  as  contrasted  with  my 
former  doubts  concerning  you. 

CHAPTER  VIII. 
Ver.  1-24.  The  Collection  for  the  Saints;  Thb 
Readiness  of  the  Macedonians  a  Pattern  to  the 
Corinthians;  Christ  the  Highest  Pattern ;  Each  is 
to  Give  Willingly  after  his  Ability;  Titus  and 
TWO  others  are  the  Agents  Accredited  to  Complete 
the  Collection,  l.  ^ve  do  you  to  ^vit — we  make  knoivn 
to  you.  tlie  grace  of  God  bestowed  on  tlie  cburclies  of 
Macedonia— Their  liberality  was  not  of  themselves  natu- 
rally, but  of  God's  grace  bestowed  on  them,  and  enabling 
them  to  be  the  instrument  of  God's  "grace"  to  others  (v. 
6, 19).  The  importance  given  in  this  Epistle  to  the  collec- 
tion, arose  as  well  from  St.  Paul's  engagement  (Galatians 
2. 10),  as  also  chiefly  from  his  liope  to  conciliate  the  Juda- 
izing  Christians  at  Jerusalem  to  himself  and  the  Gentile 
believers,  by  sucli  an  act  of  love  on  the  part  of  the  latter 
towards  their  Jewish  brethren.  2.  ti-ial  of  affliction — 
The  Greek  expresses,  "in  affliction  (or  "tribulation'') 
which  tested  them ;"  lit.,  "  in  a  great  testing  of  afHiction." 
abundance  of  tlieir  joy— The  greater  was  the  depth  of 
their  poverty,  the  greater  was  the  abundanceof  their  joy. 
A  delightful  contrast  in  terms,  and  triumph,  in  fact,  of 
spirit  over  flesh,  tlicir  deep  poverty — Greek,  "their 
poverty  down  to  the  death  of  it."  abounded  unto  tlie 
riches,  &c. — Another  beautiful  contrast  in  terms:  Their 
poverty  had  the  effect,  not  of  pi'oducing  stinted  gifts,  but 
of  "  abounding  in  the  riches  of  liberality"  (not  as  Margin, 
"simplicity;"  though  the  idea  of  singleness  of  motive  to 
God's  glory  and  man's  good,  probably  enters  into  the  idea) 
(cf.  Romans  12.  8,  and  Margin;  ch.  9. 11,  Note,  13;  James  1. 
5).  3-5.  they  were  -willing — rather,  supply  from  v.  5,  the 
ellipsis  thus,  "According  to  their  power  .  .  .  yea,  and  be- 
yond their  power,  they  gave."  of  themselves— not  only 
not  being  besouglit,  but  themselves  beseeching  us.  •*. 
tliat  ^ve  would  receive- Omitted  in  the  oldest  MSS. 
Translate  therefore,  "Beseeching  of  us  .  .  .  the  grace  and 
fellowship  of  (i.  e.,  to  grant  them  the  favour  of  sharing  in) 
the  ministering  unto  the  saints."  The  Macedonian 
contributions  must  have  been  fl'om  Philippi,  because 
Philippi  was  tlie  only  Church  that  contributed  to  St. 
Paul's  support  (Philippians  4.  10,  15,  16).  5.  And  this 
they  did,  not  as  -we  hoped — translate,  "And  not  as  wo 
hoped  (i.  €.,  far  beyond  our  hopes),  but  their  own  selves 
gave  they  first  to  the  Lord."    "First,"  not  indicating 


Spiritual  Profit  Due  to  Liberality. 


2  CORINTHIANS  VIII. 


Titus  Commended  to  the  Brethren 


priority  of  time,  but  first  of  all,  above  all  in  import- 
ance. The  giving  of  themselves  takes  precedency  of  their 
other  gifts,  as  being  the  motive  wliich  led  them  to  the 
latter  (llonians  15.  10).  by  tlie  -will  of  God— not  "  accord- 
ing to  the  will  of  God,"  but"woi'ed  by  the  will  of  God, 
who  made  them  v/i!liug"  (Philippiaiis  2.1;!).  It  is  there- 
fore called  (v.  1),  "the  grace  of  God."  G.  InsoiimcU  tUat 
—  As  we  saw  the  Macedonians'  alacrity  in  giving)  we 
could  not  but  exhort  Titus,  that  as  we  collected  in  Mace- 
donia, so  he  in  Corinth  should  complete  the  work  of  col- 
lecting which  he  had  already  begun  there,  lest  j-e,  the 
wealthy  people  of  Corinth,  should  be  outdone  in  liberality 
by  the  poor  Macedonians,  ns  Ue  liad  begun — Greek, 
"jireviousli/  begun,"  viz.,  the  collection  at  Corinth,  be/ore 
the  Macedonians  began  to  contribute,  during  the  visit  to 
Corinth  froni  which  he  had  just  returned,  finlsli  in  you 
tlie  same  grace — complete  among  you  this  act  of  grace  or 
beneficence  on  j'our  part,  also— as  well  as  other  things 
which  he  had  to  do  among  them.  [Ai^ford.]  7.  in  I'aitU 
— (ch.  1.  24.)  utterance — {Note,  1  Corinthians  1.  5.)  Not  as 
Alfokd,  "doctrine"  or  "word."  hnoivledgc— (1  Corin- 
thians 8.  1.)  diligence — in  everything  that  is  good,  yowr 
love  io  us — lit.,  "love  from  you  (i.  e.,  on  your  part)  in  us" 
(i.  e.,  which  has  us  for  its  object;  which  is  felt  in  the  case  of 
us).  8.  not  by  commandment—"  not  by  way  of  com- 
mandment." by  tlie  occasion  of  tlie  forwardness  of 
otliers,  and,  (&c. — rather,  "But  by  (mention  of)  the  for- 
wardness of  others  (as  an  inducement  to  you),  and  to 
prove  (lit.,  proving)  the  sincerity  of  5'our  love."  The 
Greek  \&"by  means  of,"  not  "on  account  of  the  forward- 
ness," &c.  Bengel,  Ellicott,  &c.  translate,  "By  means  of 
the  forwardness  of  others,  proving  the  sincerity  of  your 
love  ALSO."  The  former  is  the  simpler  construction 
in  the  Greek.  9.  ye  lkno-»v  tlie  grace— the  act  of  gratui- 
tous love  whereby  the  Lord  emptied  Himself  of  His  pre- 
vious heavenly  glory  (Philippians  2.  6,  7)  for  your  sakes. 
became  poor— Yet  this  is  not  demanded  of  you  {v.  11); 
but  merely  that,  without  impoverishing  yourselves,  you 
should  relieve  others  with  your  abundance.  If  the  Lord 
did  so  mucla  more,  and  at  so  nauch  heavier  a  cost,  for  your 
sakes;  mucli  more  may  you  do  an  act  of  love  to  your 
brethren  at  so  little  a  sacrifice  of  self,  miglit  be  ricli— in 
the  heavenly  glory  which  constitutes  His  riches,  and  all 
other  things,  so  far  as  is  really  good  for  us  (cf.  1  Corintli- 
ians  3.  21,  22).  10.  advice—Herein  he  does  not  (as  some 
misinterpret  the  passage)  disclaim  inspiration  for  the  ad- 
vice lie  gives;  but  under  the  Spirit,  states  that  it  is  his 
"opinion"  [Alfokd]  or  "judgment"  [Ellicott,  &c.],  not 
a  comtnand,  that  so  their  offering  might  be  free  and  spon- 
taneous, tills — my  giving  you  an  advice,  not  a  command. 
tvbo  liave  begun  before — "seeing  that  ye  have  begun 
before''  the  Macedonian  churches ;  "a  year  ago"  should  be 
connected  with  this  clause,  not  only  to  do,  but  also  t<i 
be  for-»vard— There  were  three  steps:  (1.)  the  forwardness, 
more  lit.,  "the  will;"  (2.)  the  setting  about  it,  Zt/:.,  "doing 
It;"  (3.)  completion  of  it.  [Alfoiid.]  In  the  two  former, 
notonly  the  act,  but  the  intention,  the  Corinthians  preceded 
the  Macedonians.  Bengel  explains,  "  Not  only  to  do"  fok 
THE  PAST  YEAR,  "  but  also  to  be  forward"  or  tvilling  for 
THIS  YEAR.  Ellicott  translates,  "already,"  instead  of 
"before:"  "Ye  began  already  a  year  ago,  not  only  to  do, 
but  also  to  be  forward."  It  appears  hence,  that  something 
ha<l  been  done  in  the  matter  a  year  before;  other  texts, 
however,  show  the  collection  was  not  yet  paid  (cf.  v.  11  and 
ch.  9.  5,  7).  This  agrees  with  one,  and  only  one,  supposi- 
I ion,  f/s.,  that  every  man  had  laid  by  in  store  the  fund 
I'roni  wliich  he  was  afterwards  to  contribute,  the  very  case 
whicli  is  shown  by  1  Corinthians  Ki.  2  to  liave  existed. 
IPaley'S  Ilora:  Paulince.]  11.  perform— "complete  the 
doing  also"  {Note,  v.  10).  a  readiness  to  will— Greek,  "the 
readiness  of  will;"  referring  to  v.  10,  where  the  Greek  for 
"to  be  forward,"  ought  to  be  translated  as  here,  "to  will." 
performance  — "completion."  [Alfokd.]  The  godly 
should  show  the  same  zeal  to  finish,  ns  well  as  to  begin 
well,  which  the  worldly  exhibit  in  their  undcrt*»kings 
(Jeremiah  •11.25).  la.  For— Following  up  the  rule  "out 
of  that  which  ye  have"  (u.  11),  and  no  more,  a  willing 
mind— rather,  as   Greek,  "the  readiness,"  viz.,  to  will, 


referring  to  v.  11.  accepted  —  G?-eeA:,  "favourably  ac- 
cepted." nccortling  to  tliat  a  man  liatli— The  oldest 
M8S.  omit  "a  man."  Translate,  "According  to  whatso- 
ever it  have  ;"  the  willing  mind,  or  "readiness"  io  will,  is 
personified.  [Alfokd.]  Or  better,  as  Bengel,  "He  is 
accepted  according  to  whatsoever  he  have;"  so  ch.  9.  7, 
"The  Lord  loveth  a  cheerful  giver."  Cf.  as  to  David,  1 
Kings  8. 18.  God  accepts  the  will  for  the  deed.  He  judges 
not  according  to  what  a  man  has  the  opportunity  to  do, 
but  according  to  what  he  would  do  if  he  had  the  oppor- 
tunity (cf.  Mark  14.  8;  and  the  widow's  mite,  Luke  21.  3.  4). 
i;i.  For— Supply  from  v.  8,  "I  speak."  My  aim  is  not 
that  others  (viz.,  the  saints  at  Jerusalem)  may  be  relieved 
at  the  cost  of  your  being  "distressed"  (so  the  Greek  for 
"burdened").  The  golden  rule  is,  "Love  thy  neigh- 
bour as  thyself,"  not  more  than  thyself.  14.  by  an 
equality— "by  the  rule  of  equality"  [Alfohd]:  lit.,  "out 
of  equality."  now  at  this  time — Greek,  "ordi^he  present 
juncture"  or  season,  that  their  abunditbce  also— The 
Greek  being  distinct  from  the  previous  "  ttiat,"  translate, 
"  in  order  that,"  viz.,  at  another  season,  when  your  relative 
circumstances  may  be  reversed.  The  reference  is  solely 
to  temporal  wants  and  supplies.  Those,  as  Bengel,  who 
quote  Romans  15.  27  for  interpreting  it  of  spiritual  sup- 
plies from  the  Jews  to  the  Gentiles,  forget  that  Romans 
15.  27  refers  to  the  past  benefit  spiritually,  which  the  Jews 
have  conferred  on  the  Gentiles,  as  a  motive  to  gratitude  on 
tlie  part  of  the  latter,  not  to  a  prospective  benefit  to  be 
looked  for  from  the  former,  which  the  text  refers  to.  15. 
Exodus  16.  18;  LXX.  As  God  gave  an  equal  portion  of 
manna  to  all  the  Israelites,  whether  they  could  gather 
much  or  little ;  so  Christians  should  promote  by  liberality 
an  equality,  so  that  none  should  need  the  necessaries  of 
lile  whilst  others  have  superfluities.  "Our  luxuries 
should  yield  to  our  neighbour's  comforts;  and  our  com- 
forts to  his  necessities."  [J.  Howard.]  16, 17.  Return- 
ing to  the  subject  of  v.  6.  for  yon— translate,  "  Which  put 
the  same  earnest  care  for  you  into  the  heart  of  Titus," 
as  was  in  myself.  My  care  for  j'ou  led  me  to  "desire" 
him  {v.  6  and  17,  "exhortation,"  the  same  Greek);  but 
Titus  had  of  himself  the  same  care,  whence  he  "accepted 
(gladly)  my  exhortation"  {v.  17)  to  go  to  you  {v.  6).  being 
more  forward — more  earnest  than  to  need  sucli  exhorta- 
tion, he  went — GreeA;,  "  went  forth."  U'e  should  say,  7(e 
is  going  forth ;  but  the  ancients  put  the  past  tense  i  n  letter- 
writing,  as  the  things  will  have  been  past  by  the  time 
that  the  correspondent  receives  the  letter.  "Of  his  own 
accord,"  i.  e.,  it  is  true  he  has  been  exhorted  by  me  to 
go,  but  he  shows  that  he  has  anticipated  my  desires,  and 
already,  "of  his  own  accord,"  has  desired  to  go.  18.  the 
brother,  'whose  praise  is  in  the  Gospel — whose  praise  is 
known  in  connection  Avith  the  Gospel:  Luke  may  be 
meant;  not  that  "the  Gospel"  here  refers  to  \nH  ui-itten 
Gospel;  but  the  language  implies  some  one  well  known 
throughout  the  churches,  and  at  that  time  with  Paul,  as 
Luke  then  was  (Acts  20.  6).  Not  a  Macedonian,  as  appears 
from  ch.  9.  4.  Of  all  Paul's  "companions  in  travel"  {v.  19; 
Acts  19.  29),  St.  Luke  was  the  most  prominent,  having 
been  his  companion  in  preaching  the  Gospel  at  his  first 
entrance  into  Europe  (Acts  16.  10).  The  fact  that  the  per- 
son here  referred  to  was  "chosen  of  the  churches"  as 
their  trustee  to  travel  with  Paul  in  conveying  the  con- 
tribution to  Jerusalem,  implies  that  he  had  resided  among 
them  some  time  before:  this  is  true  of  St.  Luke,  who  after 
parting  from  St.  Paul  at  Philippi  (as  he  marks  by  the 
change  from  "  we"  to  "  they,"  Acts  16.)  six  years  before,  is 
now  again  found  In  his  company  in  Macedonia.  In  the  in- 
terim he  had  probably  become  so  well  known  that  "his 
praise  was  throughout  all  the  churches."  Cf.  ch.  12. 18; 
Philemon  21.  He  who  is  faithful  In  the  Gospel  will  be  faith- 
ful also  In  matters  of  inferior  importance.  [Bengel.J  10. 
not  that  only— not  only  praised  in  all  the  churches,  clioscn 
— by  vote:  so  tlio  Greek,  of  the  churches — therefore 
these  companions  of  Paul  are  called  "messengers  of  the 
churches"  (v.  2:i).  to  travel — to  Jerusalem.  ■»vlth  this 
fSivncc— Greek,  "in  the  case  of  this  grace,"  or  "gift."  to 
tlie  glory  of  the  same  Lord— The  oldest  MSS.  omit 
"same."    declaration  of  your  ready  mind— The  oldest 

313 


PauVs  Reasons  for  Sending  Titus. 


2  COEINTHIANS  IX,  X. 


Liberal  Almf-giving  Recommended. 


MSS.  rea(],  "our,"  not  your.  This  and  the  previous 
clause,  "to  the  glory  of  the  same  Lord,"  do  not  follow  "ad- 
ministered by  us,"  but  "  chosen  of  the  churches  to  travel," 
&c.  The  union  of  the  brother  witli  St.  Paul  in  this  aflfair 
of  the  collection  was  done  to  guard  against  suspicions  in- 
jurious "to  tlie glory"  of  the  Lord.  It  was  also  done  in 
order  to  produce  a  "readiness"  oq  the  part  of  Paul  and 
the  brother  to  undertake  the  office  which  each,  by  him- 
self, would  have  been  less  ready  to  undertake,  for  fear  of 
suspicions  arising  (v.  20)  as  to  their  appropriation  of  any 
of  the  money.  !iO.  Avoiding— taking  precautions  against 
this,  ill  tills  abundance— in  the  case  of  this  abundance. 
21.  LXX.  (Proverbs  3.  4;  P.,omans  12. 17).  The  oldest  MSS. 
read,  "  For  we  provide."  Iionest  things — "  things  honour- 
able." 3rJ.  This  second  brother,  Birks  supposes  to  be 
Trophimus;  for  a  Macedonian  is  not  meant  (ch.  9.  4): 
probably  the  same  as  was  sent  before  willi  Titus  (ch.  12. 
18);  and  tb-^fore  sent  from  Ephesns.  and  probably  an 
Ephesian:  a  ,f  this  is  true  of  Trophimus.  oftentimes 
.  .  in  many  tilings- Join  and  translate  as  in  the  Greek, 
•many  times  in  many  things."  upon  the  great  confidence 
which  I  have  in  you— "  through  the  great  confidence 
WHICH  HE  HAS  towards  you."  [Alford.]  Bengei.  better 
supports  English  Version,  "We  have  sent,  &c.,  through 
the  confidence  which  we  feel  in  regard  to  your  liber- 
erality."  23.  fello-»v-helper  concerning  you— Greek, 
"fellow- worker  towards  you."  our  brethren— the  two 
mentioned  v.  18  and  22.  messengers— rather,  as  the  Greek, 
"apostles:"  in  the  less  strict  sense  (Acts  14.  14).  of  the 
churches- sent  by  the  churclies,  as  we  are  by  the  Lord 
(Philippians  2.  25).  There  was  in  the  synagogue  an  eccle- 
siastical officer,  called  "  the  angel  of  the  Church,"  whence 
the  title  seems  derived  (cf.  Revelation  2.  1).  34.  The 
oldest  MSS.  read  "[continue]  manifesting  to  them  in  the 
face  of  the  churches  the  manifestation  of  your  love,  and 
of  our  boasting  on  your  behalf." 

CHAPTER    IX. 

Ver.  1-15.  Reasons  fob  his  Sending  Tittts.  The 
Greater  their  Bountifulness,  the  more  shall,  be 
THE  Return  of  Blessing  to  them,  and  Thanksgiving 
TO  God.  1.  For— connected  with  ch.  8.  16:  "Show  love  to 
the  messengei's  of  the  churches;  for  as  concerns  the 
ministration  for  the  saints.  It  is  superfluous  for  me  to 
write  to  you  who  are  so  forward  already."  write — em- 
phatical :  It  is  superfluous  to  write,  for  you  will  have  wit- 
nesses present,  [Bengel.]  2.  ready  a  year  ago— to  send 
oflT  the  money,  owing  to  the  apostle's  former  exhortation 
(1  Corinthians  16.  1,  2).  your  zeal — Greek,  "  the  zeal  from 
you,"  i.  e.,  on  your  part ;  propagated  from  you  to  others. 
provoked- i.  e.,  stimulated,  very  many — Greek,  "  the 
greater  number,"  viz.,  of  the  Macedonians.  3.  have  I 
sent— we  should  say,  "I  send;"  whereas  the  ancients  put 
it  in  the  past,  the  time  which  it  would  be  by  the  time  that 
the  letter  arrived,  the  brethren— (Ch.  8.  18,  22)— Titus 
and  the  two  others,  should  be  in  vain  in  this  behalf— 
"should  be  proved  futile  in  tfiis  particular,"  however  true 
in  general  (ch.  7.  4).  A  tacit  compliment,  softening  the 
sharp  monition,  as  I  said— as  I  was  saying  (v.  2).  4.  if 
they  of  Macedonia — rather  as  Greek,  "if  Macedonians. 
unprepared— with  your  collection;  see  v.  2,  "ready," 
Greek,  "prepared."  ^ve,  not  to  say  ye — Ye  would  natu- 
rally feel  more  ashamed  for  yourselves,  than  we  (who 
boasted  of  you)  would  for  you.  confident  boasting— The 
oldest  MSS.  read  simply  "confidence,"  viz.,  in  your  liber- 
nlity.  5.  tliat  they  vrould  go  before— ^ransto^e,  "that 
they  should,"  &c.  whereof  ye  had  notice  before — rather, 
"  promised  before ;"  "  long  announced  by  me  to  the  Mace- 
donians" (v.  2).  [Bengel.]  "Your  promised  bounty." 
[Ellicott,  &c.]  not  as  of  covetousness— ira»i5irtte,  "  not 
as  matter  of  covetousness,'-  which  it  would  be,  if  you  gave 
niggardly.  6.  J  4a^— Ellicott,  &c.,  supply  the  ellipsis 
thus :  "  But  remember  this."  bountifully— ZJi.,  "  with,"  or 
"  in  blessings."  The  word  itself  implies  a  beneficent  spirit 
in  thegiver  (cf.  v.  7,  end),  and  the  plural  implies  the  abun- 
dance and  liberality  of  the  gifts.  "The  reaping  shall 
correspond  to  the  proportions  and  spirit  of  the  sowing." 
314 


[Bengel.]  Cf.  Ezekiel  .34.  26,  "Showers  of  blessing."  7. 
accortling  as  he  pnrposetli  in  his  heart — Let  the  full  con- 
sent of  the  free  will  go  with  the  gift.  [Alford.)  Opposed 
to  "of  necessity,"  as  "grudgingly"  is  opposed  to  "a  cheer- 
ful  giver"(Proverbs  22.  9;  11.  25  ;  Isaiah  32.  8).  8.  all  grace 
— even  in  external  goods,  and  even  while  ye  bestow  on 
others.  [Bengel.]  that— "in  order  that."  God's  gifts 
are  bestowed  on  us,  not  that  we  may  have  them  to  our- 
selves, but  that  we  may  the  more  "abound  in  good 
works"  to  others.  suiKclency— so  as  not  to  need  the  help 
of  others,  having  yourselves  from  God  "bread  for  your 
food"  {v.  10).  ill  all  things — Greek,  "in  everything." 
every  good  -^vorlt— of  charity  to  others,  which  will  be 
"your  seed  sown"  {v.  10).  9.  As  it  is  tvritten — realizing 
the  highly  blessed  character  portrayed  in  Psalm  112.  9. 
He — the  "good  man"  (Psalm  112.5).  dispersed— as  seed 
sown  with  full  and  open  hand,  without  anxious  thought 
in  what  direction  each  grain  may  fall.  It  is  implied  also 
that  he /(«.«  alwa5's  what  he  may  disperse.  [Bengel.]  So 
in  Psalm  112.  9.  the  poor— The  Greekv/ovd  is  here  only 
found  in  New  Testament,  "one  In  straitened  circum- 
stances, who  earns  his  bread  by  labour."  The  word  usu- 
ally employed  means  "one  so  poor  as  to  live  by  begging." 
liis  righteousness — Here  "beneficence:"  the  evidence  of 
his  hB\n^  righteous  before  God  and  man.  Cf.  Deuteronomy 
24.  13;  Matthew  6.  1,  "alms;"  Greek,  "righteousness." 
remainetli — unexhausted  and  unfailing.  10.  Translate, 
as  in  Isaiah  55. 10,  "He  that  ministeretli  (supplieth)seed 
to  the  sower  and  bread  for  food"  (ii<.,  "bread  for  eating'"). 
minister— rather  future,  as  the  oldest  MSS.,  " SJiall  min- 
ister (supplj')  and  multiply."  your  seed— your  means  for 
liberalitj'.  tlie  fruits  of  your  righteousness— the  heav- 
enly rewards  for  your  Christian  charity  (Matthew  10.42). 
Righteousness  shall  be  itself  the  reward,  even  as  it  is  the 
thing  rewarded  (Hosea  10.  12;  Matthew  5.  6;  6.  33).  11.  Cf. 
V.  8.  bountifulness — (??'eeA:,  "single-minded  liberality." 
Translated  "simplicity,"  Romans  12.  8.  causeth  through 
ns—lit.,  "worketh  through  us;"  i.e.,  through  our  instru- 
mentality as  the  distributors,  thanksgiving — on  the 
part  of  the  recipients.  13.  Greek,  "The  ministration  of 
this  public  service  (on  your  part)  is  not  only  still  further 
supplying  tlie  wants  of  the  saints  (besides  the  supplies 
from  other  quarters),  but  is  abounding  also  (viz.,  in  re- 
spect to  relieving  the  necessities  of  others  in  poverty) 
through  many  thanksgivings  to  God."  13.  by— through 
occasion  of.  ejcperiment—trcm slate,  "  the  experience." 
[Ellicott,  &c.]  Or,  "the  experimental  proof"  of  j'our 
Christian  character,  atTorded  by  "  this  ministration." 
they— the  recipients,  for  your  professed  subjection — 
Greek,  "for  the  subjection  of  your  profession;"  i.  e.,  your 
subjection  in  accordance  with  your  profession,  in  relation 
to  the  Gospel.  Ye  yield  yourselves  in  willing  subjection 
to  the  Gospel  precepts,  evinced  in  acts,  as  well  as  in  pro- 
fession, i/owr  liberal  distribution— Gree/c,  "the  liberali- 
ty of  your  contribution  in  relation  to  them,"  &c.  14. 
Translate,  "Themselves  also  with  prayer  for  j'ou,  longing 
after  you  on  account  of  the  exceeding  grace  of  God  (rest- 
ing) upon  yon."  English  Version  is,  however,  good  sense: 
They  glorify  God  (v.  13)  by  the  experimental  proof,  &c., 
"and  by  their  prayer  for  you."  But  the  Greek  favours 
the  former.  15.  liis  unspeakable  gift — the  gift  of  His 
own  Son,  which  includes  all  other  inferior  gilts  (eh.  8.  9; 
Romans  8.  32).  If  we  have  received  from  God  "  His  un- 
speakable gift,"  what  great  thing  is  it,  if  we  give  a  few 
perishing  gifts  for  His  sake? 

CHAPTER   X. 

Ver.  1-18.    He  Vindicates  his  Apostolic  AuthoriTit 

AGAINST  those  WHO  DEPRECIATED    HIM   FOR    HIS    PeB- 

sonal  Appearance.    He  will  make  his  Power  felt 

WHEN  HE  COMES.     He  BOASTS  NOT,  LIKE  THEM,  BEYOND 

his  Measure,  l.  I  Paul  myself— no  longer  "  we,"  "  us," 
"our"  (ch.  9. 11) :  /who  am  represented  by  depredators  as 
"  base,"  &c.,  I,  the  same  Paul,  of  my  own  accord  "  beseech 
you;"  or  rather  "entreat,"  " exhort"  you /or  your  sake. 
As  "  I  beseech  you"  (a  distinct  Greek  verb,  v.  2)  for  my  sake, 
by  the  meekness  and  gentleness  of  Christ — He  meu- 


Paul  Vindicates  his  Author itv. 


2  CORINTHIANS  X. 


He  Excuseth  his  Self-boasting. 


tions these gracesofChristespecially(Psalm  lS.3-5;  Matthew 
11.29),  as  on  account  of  his  imitation  of  tliem  in  particular 
he  was  despised.  [Grotius.]  He  entreats  them  by  these, 
in  order  to  show  that  thougli  he  must  have  recourse  1o 
more  severe  measures,  he  Is  naturally  inclined  to  gentle 
ones  alter  Christ's  example.  [Menochius.]  "Meekness" 
is  more  in  the  mind  internally;  "gentleness"  in  the  ex- 
ternal behaviour,  and  in  relation  to  others;  for  instance, 
the  condescending  yicldinr/ness  of  a  superior  to  an  infe- 
rior, the  former  not  insisting  on  his  strict  rights. 
[Trencu.]  Bengel  explains  it,  "By  the  meekness  and 
gentleness  derived  by  me  from  Ciirisl,"  not  I'rom  my  own 
nature:  he  objects  to  understanding  it  of  Christ's  meek- 
ness and  gentleness,  since  nowhere  else  is  "gentleness" 
attributed  to  Him.  But  though  the  exact  Greek  wovd  is 
not  applied  to  Him,  the  idea  expressed  by  it  is  (cf.  Isaiah 
40.  11 ;  Matthew  12. 19,  20).  in  presence— in  personal  ap- 
pearance when  present  with  you.  Ititsc— Greek,  "  lowlj' ;" 
timid,  humbly  diffident:  opposed  to  "bold."  "Am" 
stands  here  by  ironical  concession  for  "am  reputed  to 
be"  (cf.  V.  10).  a.  I  Ijescecli  ymi— Intimating  that,  as  he 
can  beseech  in  letters,  so  he  can  be  severe  in  their  pres- 
ence, that  I  maj-  not  be — that  I  may  not  have  to  be  bold, 
&c.  witli  tliat  confidence— </!«<  authoritative  sternness.  I 
tliink — I  am  minded  to  be.  as  if  we  -walked  according 
to  tlie  flesli — His  Corinthian  detractors  judged  of  him  by 
themselves,  as  if  he  were  influenced  by  fleshly  motives, 
the  desire  of  favour  or  fear  of  giving  oflence,  so  as  not  to 
exercise  his  authority  when  present.  3.  Foi- — Reason 
why  they  should  regard  him  "beseeching"  them  {v.  2) 
not  to  oblige  him  to  liave  recourse  to  "bold"  and  stern 
exercise  of  authority.  "  We  walk  in  the  flesh,"  and  so  in 
weakness:  but  not  "according  to  the  flesh"  {v.  2).  More- 
over, though  we  WALK  in  it,  we  do  not  war  according  to 
It.  A  double  contrast  or  antithesis.  "They  who  accuse 
us  of  walking  after  the  flesh,  shall  And  [to  their  costj  that 
we  do  not  war  after  the  flesh ;  therefore  compel  us  not  to 
use  our  weapons."  [Alfokd.]  4.  A  confutation  of  those 
who  try  to  propagate  tlieir  creed  by  force  and  persecution 
(cf.  Lulie  9.51-56).  cari\al— translate,  "fleslily,"  to  pre- 
serve tlie  allusion  to  I'.  2,  3.  Tkveapons— for  punishing  of- 
fending members  (v.  6;  1  Corinthians  4.  21;  5.  5,  l;>);  bold- 
ness of  speech,  ecclesiastical  discipline  {v.  8;  eh.  13. 10),  the 
power  of  the  word,  and  of  the  sacraments,  the  various  ex- 
traordinary gifts  of  the  Spirit,  iiiiglity  tlirougln  God— 
Greek,  "  mighty  to  God,"  i.  e.,  miglity  before  God  :  not  hu- 
manly, but  divinely  powerful.  The  power  is  not  ours,  but 
God's.  Cf.  "  fair  to  God,"  i.  e.,  divinely  fair  (Margin,  Acts 
7.  20).  Also  above  (ch.  2.  15),  ''unto  God  a  sweet  savour." 
"The  efficacy  of  the  Christian  religion  proves  its  trutli." 
[Bengel.]  pulling  do-*vn— As  tlie  Greek  is  the  same  as 
In  v.  5,  <ra)ista/e,  "casting  down."  Cf.  Jeremiah  1.10:  the 
Inspired  servants  of  God  inlicrit  the  commission  of  the 
Old  Testament  prophets,  strongholds — (Proverbs  21.  22) 
—viz.,  in  which  sinners  entrencli  tliemselves  against  re- 
proof; all  that  opposes  itself  to  Clirist;  the  learning,  and 
eloquence,  and  philosopliical  subtleties  on  which  the  Co- 
rinthians prided  themselves.  So  Joshua's  trumpet  blast 
was  "miglity"  under  God  to  overthrow  the  walls  of  Jeri- 
cho. 5.  imaginations- rather,  "reasonings."  Wliereas 
"thought"  expresses  men's  own  purpose  and  determina- 
tion of  living  after  their  own  pleasure.  [Tittm.]  higU 
thing— So  it  ought  to  be  translated,  Romans  8.  39.  A  dis- 
tinct Wreefc  word  from  that  in  Ephesians  3.  IS,  "height," 
and  Revelation  21.  10,  which  belongs  to  God  and  heaven 
from  whence  we  receive  nothing  hurtful.  But  "high 
thing"  is  not  so  much  "height"  as  somethinri  made  high, 
and  belongs  to  those  regions  of  air  where  the  powers  of 
darkness  "exalt  themselves"  against  Christ  and  us 
(Kphesians  2.  2;  C.  12;  2  Thcssalonians  2.  4).  exaKcth  It- 
self—2  Thessalonlans  2.  4  supports  Enallsh  Version  rather 
than  the  translation  of  Ellicott,  &c.,  "  is  lilted  up."  Such 
were  the  high  towers  of  Judaic  self-righteousness,  philo- 
sophic speculations,  and  rhetorical  sophistries,  the  "know- 
ledge" so  much  prized  by  many  (opposed  to  "  the  know- 
ledge of  God"),  which  endangered  a  section  of  tlie  Corin- 
thian Church,  against  the  knowledge  of  Ciod— True 
knowledge  makes  men  humble.    Where  there  is  exalta- 


tion of  self,  there  knowledge  of  God  is  wanting.  [Ben- 
gel.]  Arrange  the  words  following  thus:  "Bringing 
every  thought  [i.  e.,  intent  of  t?ie  mind  or  will)  into  captivity 
to  tlie  obedience  of  Christ,"  i.  e.,  to  obey  Christ.  The  three 
steps  of  the  apostle's  spiritual  warfare  are  :  (1.)  It  demol-  > 
ishes  what  is  opposed  to  Christ;  (2.)  it  leads  captive;  (8.) 
it  brings  intoobedience  to  Christ  (Romans  1.5;  16.26).  The 
"reasonings"  {English  Version,  "imaginations")  are  ut- 
terly "cast  down."  The  "mental  \nienX&"  [English  Ver- 
sion, "  thoughts")  are  taken  willing  captives,  and  tender 
the  voluntary  obedience  of  faith  to  Christ  tlie  Conqueror, 
6.  IVanslate,  "Having  ourselves  (i.  e.,  being)  in  readiness 
to  exact  punishment  for  all  disobedience,"  &c.  We  have 
this  in  store  for  the  disobedient:  it  will  be  brought  into 
action  in  due  time,  -when  yonx-  obedience,  »fcc.  —  He 
charitably  assumes  that  most  of  the  Corinthian  Church 
will  act  obediently;  therefore  he  says  "your  obedience." 
But  perhaps  some  will  act  otherwise;  In  order,  there- 
fore, to  give  all  an  opportunity  of  joining  the  obedient, 
he  will  not  prematurely  exact  punishment,  but  wait 
until  tlie  full  number  of  those  gatliered  out  to  Christ 
has  Ijeen  "completed,"  and  the  remainder  have  been 
proved  incorrigible.  He  had  acted  already  so  at  Corinth 
(Acts  IS.  C-11;  cf.  Exodus  32.  31;  Matthew  13.28-30).  7. 
Do  ye  regard  mere  outward  appearance  (mere  external 
recommendations,  personal  appearance,  voice,  manner, 
oratory  of  teachers  present  face  to  face,  such  as  they  ad- 
mired in  the  false  teachers  to  the  disparagement  of  Paul, 
V.  10;  Note,  ch.5. 12)?  Even  in  outward  bearing  when  I 
shall  Represent  with  you  (in  contrast  to  "  by  letters,"  v.  9) 
I  will  show  that  I  am  more  really  armed  with  the  au- 
thority of  Christ,  than  those  who  arrogate  to  themselves 
the  title  of  being  peculiarly  "  Christ's"  (1  Corinthians  1. 
12).  A  Jewish  emissary  seems  to  have  led  this  party,  let 
him  of  himself  think  this  again — He  may  "of  himself," 
without  needing  to  be  taught  it  in  a  more  severe  manner, 
by  "  tliinlcing  again,"  arrive  at  "  this"  conclusion,  "  that 
even  as,"  &c.  St.  Paul  modestly  demands  /or  himself 
only  an  equal  place  with  tliose  whom  he  had  begotten  in 
the  Gospel.  [Bengel.]  8.  "For  even  if  I  were  to  boast 
somewhat  more  exceedingly  (than  I  do,  d.3-6)  of  our  (apos- 
tolic) aulliority  (y.  6;  ch.  13. 10) ...  I  should  not  be  put  to 
shame  (by  the  fact;  as  I  should  be  if  my  authority  proved 
to  be  without  foundation:  my  tlireats  of  punishment  not 
being  carried  into  eflfect).  for  edification  ,  .  .  not  for  .  .  . 
destruction— GreeA:,  "  for  building  up  .  .  .  not  for  . .  .  cast- 
ing DOWN"  (the  same  G^-eek  as  in  v.  5):  the  image  of  a 
building  as  in  v.  4,  5.  Though  we  "  cast  down  reason- 
ings," this  is  not  in  order  to  destroy,  but  really  to  build  up 
("edify"),  by  removing  those  things  which  are  hinder- 
ances  to  edification,  and  testing  wliat  is  unsound,  and 
putting  together  all  that  is  true  in  tlie  building.  [Chbys- 
OSTOM.]  9.  I  say  this  lest  I  sliould  seem  to  be  terrifying 
you,  as  children,  with  empty  threjits.  [Bengel.]  Estius 
explains,  "  I  might  boast  more  of  my  authority,  but  I  for- 
bear to  do  so,  tiiat  I  may  not  seem  as  if,"  &c.  But  this  el- 
lipsis is  harsh :  and  v.  10, 11  conflrm  Bengel's  view.  10. 
letters — Implying  that  there  had  been  already  more  let- 
ters of  St.  Paul  received  liy  the  Corinthians  than  the  one 
we  have,  vi'2.,  1  Corinthians;  and  that  they  contained  strong 
reproofs,  say  they — Greek,  "says  one,"  "such  a  one"  (v. 
■11)  seems  to  point  to  some  definite  individuah  Cf.  Gala- 
tiansS.  10;  asimilar  slanderer  was  in  the  Galatian  Church. 
%veak— (Ch.  12.  7;  1  Corinthians  2.3.)  There  was  nothing 
of  majesty  or  authority  In  his  manner;  he  bore  himself 
tremblingly  among  them,  whereas  the  false  teachers  spoke 
with  authoritative  bearing  and  language,  11.  think  this 
— "  consider  this."  such  will  we  be— or  "are,"  in  general, 
not  merely  shall  we  be  at  our  next  visit,  la.  "  We  do  not 
presume  (irony)  to  Judge  ourselves  among,  or  in  compar- 
ison with,  some  of  them  that  commend  themselves."  The 
charge  falsely  brought  against  him  of  commending  himself 
(ch.  3. 1 ;  0. 12),  really  holds  gootl  of  the  false  teachers.  The 
phrase,  "Judge  ourselves  of  the  number,"  is  drawn  from 
tlie  testing  of  athletes  and  senators,  the  "approved"  being 
set  down  on  the  roll.  [Waiil.]  measuring  tliemselvca 
by  themselves  —  "among  themselves:"  to  correspond  to 
the  previous  verb,  "judge  ourselves  among  them."    In- 

315 


He  that  Glorieth,  should  Glory  in  the  Lord.      2  COEINTHIANS   XI         The  Apostle  is  Forced  to  Commend  himgelf. 


stead  of  measuring  themselves  by  the  public  standard, 
they  measure  themselves  by  one  made  by  themselves: 
they  do  not  compare  themselves  with  otliers  who  excel 
them,  but  with  those  like  themselves:  hence  their  high 
Belf-esteera,  The  one-eyed  is  easily  king  among  the 
blind,  are  uot  ^vUe— with  all  their  boasted  "  wisdom" 
(1  Corinthians  1. 19-26),  they  are  anything  but  "wise."  13. 
not  tooast  -without  measure— GreeA,  "to  unmeasured 
bounds."  There  is  no  limit  to  a  man's  high  opinion  of 
himself,  so  long  as  he  measures  himself  by  himself  (v.  13) 
and  his  fellows,  and  does  not  compare  himself  with  his 
superiors.  It  marks  the  personal  character  of  this  Epistle 
that  the  word  "boast"  occurs  twenty-nine  times  in  it,  and 
only  twenty-six  times  in  all  the  other  Epistles  put  to- 
gether. Undeterred  by  the  charge  of  vanity,  he  felt  he 
must  vindicate  his  apostolic  authority  by  facts.  [Cony- 
BEARE  and  Howsox.]  It  would  be  to  "boast  of  things 
without  our  measure,"  were  we  to  boast  of  conversions 
made  by  "other  men's  labours"  (v.  15).  distributed— ap- 
portioned. [AiiFOKD.]  a  measure — as  a  measure.  [Al- 
FORD.]  to  reacli- "  that  we  sliould  reach  as  far  as  even  to 
you:"  not  tliat  he  meant  to  go  no  furtlier  (v.  16;  Romans 
15. 20-2i).  St.  Paul's  "measure"  is  tlie  apportionment  of  his 
sphere  of  Gospel  labours  ruled  for  him  by  God.  A  "  rule" 
among  the  so-called  "apostolic  canons"  subsequently 
was,  that  no  bishop  should  appoint  ministers  beyond  his 
own  limits.  At  Corinth  no  minister  ought  to  have  been 
received  witliout  St.  Paul's  sanction,  as  Corinth  was  ap- 
portioned to  liim  by  God  a«  his  apostolic  sphere.  The  Epis- 
tle here  incidentally,  and  therefore  undesignedly,  con- 
firms the  independent  history,  the  Acts,  which  represents 
Corinth  as  the  extreme  limit  as  yet  of  his  preaching,  at 
which  he  had  stopped,  after  he  had  from  Pliilippi  passed 
southward  successively  through  Amphipolis,  Apollonia, 
Thessalonica,  Berea,  and  Atliens.  [Paley's  Horce  Pau- 
lince.]  14.  "We  are  not  stretching  ourselves  beyond  our 
m.easure,  as  (we  should  be)  if  we  did  not  reach  unto  you : 
(but  we  do),  for  as  far  as  even  to  you  have  we  come  in 
preaching  the  Gospel."  15.  "Not  boasting  to  unmeas- 
ured bounds  (t.  e.,  not  exceeding  our  own  bounds  by 
boasting)  of  {lit.,  "  in")  other  men's  labours."  tvlten — "  as 
j'our  faith  goes  on  increasing."  The  cause  of  Jiis  not  yet 
reaching  witli  the  Gospel  the  regions  beyond  Corintli, 
was  the  weakn,ess  as  yet  of  their  faitli.  He  desired  not  to 
leave  tlie  Corinthians  before  tlie  proper  time,  and  yet  not 
to  put  otr  preacliing  to  others  too  long,  enlarged  by  you 
— Greek,  "in  your  case."  Our  success  in  your  case  will 
give  us  an  important  step  towards  further  progress  be- 
yond you  (v.  16).  accoi-dingto  our  rule — according  to  our 
divinely-assigned  apportionment  of  the  area  or  sphere  of 
our  work;  for  "we  stretch  uot  ourselves  beyond  our 
measure"  (v.  It),  abundantly  — GreeA;,  "  unto  exceeding 
abundance:"  so  as  to  exceed  the  limits  we  have  yet 
reached  (v.  16).  16.  To— i.  e.,  so  as  to  preacli . . .  beyond  you 
(and)  not  to  boast,  &c.  iu  anotlier  man's  line  of  tbings 
made  ready  to  oui*  band — Do  not  connect  "line  of 
things,"  &c. ;  but  "boast  of  tilings,"  &c.  To  make  this 
clearer,  arrange  the  words  thus,  "Not  to  boast  as  to  tilings 
(already  made  by  the  pi-eacliing  of  others)  ready  to  our 
hand  in  another  man's  line  (i.  e.,  within  the  line,  or  sphere 
of  labour,  apportioned  by  God  to  anotlier).  17.  glorietU 
—translate,  to  accord  with  v.  16,  "boasteth."  In  contrast 
to  his  oppouents'  practice  of  boasting  in  another's  line  or 
sphere,  St.  Paul  declares  the  only  true  boasting  is  in  tlie 
Lord  (1  Corinthians  1.  31;  15.  10).  18.  (Proverbs  27.2.) 
Tfboni  tlie  liord  coinmendetli — to  whom  the  Lord  has 
given  as  his  "Epistle  of  commendation,"  the  believers 
whom  he  has  been  the  instrument  of  converting: 
as  was  St.  Paul's  case  (ch.  3.  1-3).  is  approved  — can 
stand  the  test  of  the  final  trial.  A  metaphor  from  test- 
ing metals  (Romans  16.10;  1  Corinthians  11.19).  So  on 
the  other  hand  those  finally  rejected  by  the  Lord  are 
termed  "reprobate  silver"  (Jeremiah  6.  30). 

CHAPTER    XI. 

Ver.  1-33.   Through  Jealousy  over  the  Corinthians, 

WHO  MADE  more  ACCOUNT  OF  THE  FALSE  APOSTLES  THAN 

316 


OF  HIM,  HE  IS  Obliged  to  Commend  Himself  as  in 
MANY  Respects  Superior,    l.  Would  to  GoA— translate 
as  Greek,  "  I  would  that."    bear  -ivitli  me— I  may  ask  not 
unreasonably  to  be  borne  with;  not  so  the  false  apostles 
(v.  4,  20).    my— Not  in  the  oldest  MSS.    folly— The  Greek 
is  a  milder  term  than  that  for  "  foolishness"  in  1  Corin- 
thians 3. 19;  Matthew  5.  22;  25.  2.    The  Greek  for  "folly" 
here  implies  imprudence;  the  Greek  for  "foolishness"  in- 
cludes the  idea  of  perversity  and  wickedness,    and  indeed 
bear— A  request  (so  v.  16).    But  the  Greek  and  the  sense 
favour  the  translation,  "  But  indeed  (I  need  not  wish  it, 
for)  ye  do  bear  with  me ;"  still  I  wish  you  to  bear  with  me 
further,  whilst  I  enter  at  large  into  self-commendations. 
a.  For  I  am  jealous — Tiie  justification  of  his  self-com- 
mendations lies  in  his  zealous  care  lest  they  should  fall 
from  Christ,  to  whom  he,  as  "  the  friend  of  the  Bride- 
groom" (John  3.  29),  has  espoused  them;  in  order  to  lead 
them  back  from  the  false  apostles  to  Christ,  he  is  obliged 
to  boast  as  an  apostle  of  Christ,  in  a  way  which,  hut  for 
the   motive,  would   be   "folly."     godly  jealousy  — Mi., 
"jealousy  of  God"  (cf.  ch.  1. 12,  "  godly  sincerity,"  lit.,  "  sin- 
cerity of  God").    "  If  I  am  immoderate,  I  am  immoderate 
to  God."   [Bengel.]    a  jealousy  which  has  God's  honour 
at  heart  (1  Kings  19.  10).    I  .  .  .  espoused  you— St.  Paul 
uses  a  Greek  term  applied  properly  to  the  brideg7-oo7n,  jast 
as  he  ascribes  to  himself  "jealousy,"  a  feeling  properly 
belonging  to  the  husband ;  so  entirely  does  he  identify 
himself  witli  Christ,    present  pou  as  a  cbaste  virgin  to 
CJirist — at  His  coming,  when  the  heavenly  marriage  shall 
take  place  (Matthew  25.  6 ;  Revelation  19.  7,  9).    What  St. 
Paul  here  saj^s  he  desires  to  do,  viz.,  "  present"  the  Church 
as  "a  chaste  virgin"  to  Christ,  Christ  Himself  is  said  to  do 
in  the  fuller  sense.    Whatever  ministers  do  effectively,  is 
really  done  by  Christ  (Ephesians  5.  27-32).    The  espousals 
are  going  on  now.    He  does  not  say  "chaste  virgins ;"  for 
not  individual  members,  but  the  whole  body  of  believers 
conjointly  constitute  the  Bride.   3. 1  fear- (ch.  12.  20) — not 
inconsistent  witli  love.     His  source  of  fear  was  their 
yielding  charactei'.    subtilty — the  utter  foe  of  tiie  "sim- 
plicity" whicli  is  intent  on  one  object,  Jesus,  and  seeks 
none  "other,"  and  no  "other"  and  different  Spirit  [v.  4); 
but  loves  him  with  tender  singleness  of  affection. 
Wliere  Eve  first  gave  way,  was  in  mentally  harbouring 
for  a  moment  the  possibility  insinuated  by  the  serpent, 
of  God  not  having  her  truest  interests  at  heart,  and  of 
this  "other"  professing  friend  being  more  concerned  for 
her  than  God,    eorrujited — so  as  to  lose  their  virgin 
purity  through  seducers  {v.  4).    The  same  Greek  stands  for 
"  minds"  as  for  "  thoughts"  (ch.  10.  5,  where  see  note);  in- 
tents of  the  ivill,  or  mind.    The  oldest  MSS.,  after  "  simpli- 
citj',"  add,  "and  the  purity"  or  "chastity."    in  Christ — 
rather,  "  that  is  towards  Clirist."    4.  if,  &c.— which  in /act 
is  impossible.     However,  if  it  were  possible,  ye  might 
then  bear  with  them  (see  Note,  v.  1).    But  there  can  be  no 
new  Gospel;  there  is  but  the  o)ie  which  I  first  preached; 
therefore  it  ought  not  to  be  "  borne"  by  you,  that  the  false 
teachers  should  attempt  to  supersede  me.    lie  that  coni> 
etli— the  high-sounding  title  assumed  by  the  false  teach- 
ers, who  arrogated  Clirist's  own  peculiar  title  (Greek,  Mat- 
thew 11.  3,  and  Hebrews  10.  37),  "He  that  is  coming." 
Perhaps  he  was  leader  of  the  party  which  assumed  pecu- 
liarly to  be  "Christ's"  (ch.  10.  7;  1  Corintliians  1.  12); 
heucehisassumptionof  tlie  title,  preacbetli  .  .  .  receive 
— is  preaching..  .  .  ye  are  receiving.    Jesus — the  "Jesus" 
of  Gospel  history.     He  therefore  does  not  say  "Christ," 
which  refers  to  the  office,    another  .  .  .  another— Gres/fc, 
"  another  Jesus  ...  a  different  Spirit  ...  a  different  Gos- 
pel."   ^no</ier  implies  a  distinct  individual  of  the  same 
kind  ;  different  implies  one  quite  distinct  in  kind,  which 
ye  liave  not  received — from  us.    Spirit  .  .  .  received  .  .  . 
Gospel  .  .  .  acceptM — The  will  of  man  is  passive  in  re- 
ceiving the  "Spirit;"  but  it  is  actively  concurrent  with 
the  will  of  God  (which  goes  before  to  give  the  good  will) 
in  accepting  the  "Gospel."    ye  might -well  bear  tvith 
him  —  There   would    be   an   excuse   for   your   conauct, 
though  a  bad  one  (for  ye  ought  to  give  heed  to  no  Gospel 
other  than  what  ye  have  already  heard  from  me,  Gala- 
tians  1.  6,  7) ;  but  the  false  teachers  do  not  even  pretend 


PauCs  Equality  with  the  Chief  Apostles,  2  COEIIvTHIANS   Al. 


and  his  Superiority  to  the  Fahe  Ones, 


they  have  "another  Jesus"  and  a  "different  Gospel"  to 
bring  before  you;  they  merely  try  to  supplant  me,  your 
accredited  Teacher.  Yet  ye  not  only  "  bear  with"  them, 
but  prefer  them.  5.  For — my  claim  is  superior  to  that 
of  the  false  teachers,  "For,"  &c.  I  suppose  —  I  reckon. 
[AliFORD.]  I  was  not— Greek,  "  Tliat  I  have  not  been,  and 
am  not."  the  very  chlefest  apostles— James,  Peter,  and 
John,  the  witnesses  of  Christ's  transfiguration  and  agony 
In  Gethsemane,  Rather,  "those  overmuch  apostles," 
those  surpassers  of  the  apostles  in  their  own  esteem.  This 
sense  is  proved  by  the  fact  that  tlie  context  contains  no 
comparison  between  him  and  the  apostles,  but  only  be- 
tween him  and  the  false  teachers ;  v.  6  also  alludes  to  these, 
and  not-  to  the  apostles;  cf.  also  the  parallel  pliraso, 
"false  apostles"  {Note,  v.  13,  and  ch.  12.  11).  [Alfokd.]  G. 
rude — Greek,  "a  common  man;"  a  "laic;"  not  rhetor- 
ically trained;  unskilled  in  finisli  of  diction.  1  Corin- 
thians 2.  1-4,  13;  ch.  10.  10,  11,  shows  his  words  were  not 
without  weight,  though  his  "spcecli"  was  deficient  in 
oratorical  artifice.  "Yet  I  am  not  so  in  my  knowledge" 
(ch.  12. 1-5;  Ephesians  3. 1-5).  have  been  .  .  .  made  man- 
ifest—Read  with  the  oldest  MSS.,  "We  liave  made  tilings 
(Gospel  truths)  manifest,"  thus  showing  our  "know- 
ledge." English  Version  would  moan,  I  leave  it  to  your- 
selves to  decide  whether  I  be  rude  in  speech,  &c. :  for  we 
have  been  thoroughly  (lit.,  "in  everything")  made  mani- 
festamong  you  (lit.,  "in  respect  to  you  ;"  "  in  relation  to 
you").  He  had  not  by  reserve  kept  back  his  "know- 
ledge" in  Divinie  mysteries  from  them  (cli.  2. 17;  4.  2;  Acts 
20.  20,  27),  in  aU  things- The  Greek  rather  favours  the 
translation',  "  among  all  men  ;"  the  sense  then  is,  we  have 
manifested  the  whole  truth  among  all  men  with  a  view 
to  your  benefit.  [Alfokd.]  But  the  CreeA;  in  Philippians 
4.  12,  "In  each  thing  and  in  all  things,"  sanctions  English 
Version,  which  gives  a  clearer  sense.  7.  Have  I  —  lit., 
"Or  have  I?"  Connected  with  last  verse,  "Or  will  any 
of  you  make  It  an  objection  that  I  have  preaclied  to  you 
gratuitously?"  He  leaves  their  good  feeling  to  give  the 
answer,  tliat  this,  so  far  from  being  an  objection,  was 
a  decided  superiority  in  him  above  the  false  apostles 
(i  Corinthians  9.  6-15).  alsasluja;  myself— in  my  mode  of 
living,  waiving  my  right  of  maintenance,  and  earning  it 
by  manual  labour;  perhaps  with  sla-ves  as  his  fellnw- 
labourers  (Acts  18.3;  Phllippians  4.  12).  ye  .  .  .  exalted 
—  spiritually,  by  your  admission  to  Gospel  privileges. 
because— "in  that."  Gospel  of  God— "  of  God"  Implies 
Its  Divine  glory  to  which  they  were  admitted,  freely — 
"without  charge."  8.  I  robbed— j. «?.,  took  from  them  in 
order  to  spare  you  more  than  what  was  tlieir  fair  share 
of  contribution  to  my  maintenance,  e.  (j.,  the  Pliilippian 
Clmrch  (Philipplans  4.  15,  IG).  ^vagcs— "subsidy."  to  do 
youservlce — Greek,  "  witli  a  view  to  ministration  to  you  ;" 
cf.  "supplied"  (Greek,  "in  oddjit'on  "),  v.  9,  implying,  he 
brought  with  him  from  the  IMacedonians,  supplies  towards 
his  maintenance  at  Corintli ;  and  {v.  9)  ivhcn  those  resources 
failed  ("  wlien  I  wanted  ")  he  received  a  new  supply,  whilst 
there,  from  the  same  source.  9.  ^ranted — "  was  in  want." 
chargeable — Greek,  "burdensome,"  lit.,  "to  torpify,"  and 
so  to  ojypress.  Jerome  says  it  is  a  Cilician  word  (ch.  12.  14, 
16).  the  brethren  vrhlch  came — rather,  as  Greek,  "  the 
brethren  ivhen  they  came."  Perhaps  Timotheus  and  Silas 
(Acts  8. 1,  5).  Cf.  Phllippians  4. 15, 16,  wliich  refers  to  dona- 
tions received  from  the  Phllippians  (who  were  in  Mace- 
donia) at  two  distinct  periods  ("  once  and  again  "),  one  at 
Thessalonica,  the  other  after  his  departure  from  Macedo- 
nia, that  is,  when  he  came  into  Acliaia  to  Corinth  (from 
the  Church  in  which  city  he  would  receive  no  help);  and 
this  "in  the  beginning  of  the  Gospel,"  ?'.  <■.,  at  its  first 
preaching  in  these  parts.  Thus  all  tliree,  the  two  Kpistles 
and  history,  mutually,  and  no  doubt  undesignedly,  coin- 
cide ;  a  sure  test  of  genuineness,  supplied- GVceA:,  "sup- 
plied in  addition,"  VIZ.,  in  addition  to  their  former  con- 
tributions; or  as  BENOEii,  in  addition  to  the  supply  ob- 
tained by  my  own  manual  labour.  10.  Greek,  "  There  is 
(the)  truth  of  Christ  in  me  that,"  <S:c.  (Romans  9.  1),  no 
man  uhall  stop  me  of— The«ldest  M8S.  read,  "  This  boast- 
ing shall  not  be  shut  (i.  e.,  stopped)  as  regards  me."  "Boast- 
\ ;)«  )»  P9  i t  w«re  personified       ,  «ihaU  not  have  Its  mouth 


stopped  as  regards  me."  [Alford.]  11.  Love  is  often  of- 
fended at  its  favours  being  not  accepted,  as  though  the 
party  to  whom  they  are  ofTered  wished  to  be  under  no  ob- 
ligation to  the  offerer.  13.  I  will  do— I  will  continue  to 
decline  help,  occasion— Greefc,  "  the  occasion,"  viz.,  of  mis- 
representing my  motives,  which  would  be  afforded  to  my 
detractors,  if  I  accepted  help,  that  tvherein  they  glory 
they  may  be  foundevenas  we— Bengel  joins  this  clause 
with  "the  occasion,"  viz.,  of  glorying  or  boasting ;  the  oc- 
casion "that  they  maybe  found  (a  point  wherein  they 
glory)  even  as  we,"  i.  <?.,  quite  as  disinterested,  or  virtually, 
quite  as  gain-seeking  and  self-seeking.  It  cannot  mean 
that  the  false  teachers  taught  gratuitously  even  as  Paul 
(cf.  V.  20 ;  1  Corinthians  9. 12).  Alford  less  clearly  explains 
by  reference  to  v.  18,  <tc.,  where  the  "glorying  "  here  is 
taken  up  and  described  as  "  glorying  after  the  flesh  ;"  thus 
it  means,  that  in  the  matters  of  which  they  boast  they  may 
be  found  even  as  we,  i.  e.,  we  may  be  on  a  fair  and  equal 
footing;  that  there  may  be  no  adventitious  comparisons 
made  between  us,  arising  out  of  misrepresentations  of  my 
course  of  procedure,  but  that  in  every  matter  of  boasting 
we  may  be  fairly  compared  and  judged  hy  facts;  for  (v.  13) 
realities  they  have  none,  no  weapons  but  misrepresenta- 
tion, being  false  apostles.  13.  For— Reason  why  he  Is  un- 
willing they  should  be  thought  like  him.  [Bengel.]  such 
— they  and  those  like  them,  false  apostles— those  "over- 
much apostles  "(iVoi!eu.  5)  are  no  apostles  at  all.  deceitful 
worliers— pretending  to  be  "  workmen  "  for  the  Lord,  and 
really  seeking  their  own  gain.  1*.  Is  transfornxed— 
rather,  "transforms  himself"  (cf.  Job  1.6);  habitually; 
tlie  first  occasion  of  his  doing  so  was  In  tempting  Eve. 
"Himself"  is  emphatlcal:  If  their  master  himself,  who 
is  the  "  prince  of  darkness,"  the  most  alien  to  light,  does 
so,  it  is  less  marvellous  in  the  case  of  them  who  are  his 
servants  (Luke  22.  54;  Ephesians  6.  12).  15.  no  great 
thing- no  difllcnlt  matter.  If  his  ministers  also— as 
well  as  himself,  righteousness— answering  to  "  liglit  "  {v. 
14);  the  manifestation  wherewith  God  reveals  Himself  In 
Christ  (Matthew  6.33;  Romans  1.17).  end- the  test  of 
things  is  the  end  which  strips  off  every  specious  form  into 
which  Satan's  agents  may  now  "transform"  themsulves 
(cf.  Phllippians  3.  19.  21).  according  to  their  works— not 
according  to  their  pretensions.  16.  I  say  again— again 
taking  up  from  v.  1  the  anticipatory  apology  for  his  boast- 
ing. If  otherwise— but  if  ye  will  not  grant  this;  If  ye 
will  think  me  a  fool,  yet  as  a  fool—"  yet  even  as  a  fool 
receive  me;"  grant  me  the  indulgent  hearing  conceded 
even  to  one  suspected  of  folly.  The  Greek  denotes  one  who 
does  not  rightly  use  his  mental  powers;  not  having  the 
idea  of  blame  necessarily  attached  to  it;  one  deceived  by 
foolish  vanities,  yet  boasting  himself  [Tittji.]  (i'.  17, 19). 
that  I— The  oldest  MSS.  sead,  "that  I,  too,"  viz.,  as  u'ell  as 
they,  may  boast  myself.  17.  not  after  tlie  lioril—by  in- 
spired guidance  he  excepts  tills  "glorying  "  or  "  boasting  " 
from  the  inspired  authoritativeness  wliich  belongs  to  all 
else  that  he  wrote ;  even  this  boasting,  though  undesirable 
in  itself,  was  permitted  by  the  Spirit,  taking  into  account 
its  aim,  viz.,  to  draw  off  the  Corinthians  from  their  false 
teachers  to  the  apostle.  Therefore  this  passage  gives  no 
proof  that  any  portion  of  Scripture  is  uninspired.  It 
merely  guards  against  his  boasting  being  made  a  justifica- 
tion of  boasting  in  general,  which  Is  not  ordinarily  "  after 
the  Lord,"  i.  e.,  consistent  witli  Christian  humility.  fool> 
Ishly — Greek,  "  In  foolishness."  confidence  of  boasting — 
(ch.  9.  4).  18.  many— including  the  "false  teachers." 
after  the  flesh — as  fleshly  men  are  wont  to  boast,  viz.,  of 
external  advantages,  as  their  birth,  doings,  &c.  (cf.  v.  22). 
1  will  glory  also — t.  e.,  I  also  will  boost  of  such  fleshly 
advantages,  to  show  you  tliat  even  in  these  I  am  not  their 
inferiors,  and  therefore  ought  not  to  be  supplanted  by 
them  in  your  esteem ;  though  these  are  not  what  I  desire 
to  glory  in  (ch.  10.  17).  19.  gladly— willingly.  Irony.  A 
plea  wliy  they  should  "  bear  with  "  (v.  1)  him  in  his  follj', 
t.  e.,  boasting  ;  ye  are,  in  sooth,  so  "  wise"  (1  Corinthians 
4.  8,  10;  St.  Paul's  real  view  of  their  wisdom  was  very  dif- 
ferent, 1  Corinthians  3.  1^)  yourselves  that  ye  can  "bear 
with"  the  folly  of  others  more  complacently.  Not  only 
con  ye  do  so,  but  ye  are  actually  doing  this  and  more.   iiO. 

317 


Paul's  Service  for  Christ 


2  CORINTIIIANS  XII. 


makes  him  far  Superior  to  Others. 


For— Ye  may  ■woU  "  bear  with  "  fools  ;  for  ye  even  "  bear 
with  "oppressors.  Translate,"  Ye  benvwilh  them.."  a  man 
—as  the  false  apostles  do.  bring  you  into  bondage— to 
h'.mself.  Translate  "brings,"  not  "  bring  ;"  for  the  case  is 
not  merely  a  supposed  case,  but  a  case  actually  then  oc- 
curring. Also  "  devours  "  (viz.,  by  exactions,  Matthew  23. 
14;  Psalm  53.  4),  "takes,"  "exalts,"  "smites."  take— o/ 
i/ou—So  the  Greek  for  "  take  "  is  used  for  "  take  away  from" 
(Revelation  6.  4).  Alfokd  translates,  as  in  ch.  12.  16, 
"  catches  you."  exalt  lilmself— under  the  pretext  of  apos- 
tolic dignity,  smite  you  on  tl»e  face— under  the  pretext 
of  Divine  zeal.  The  height  of  insolence  on  their  part,  and 
of  servile  endurance  on  yours  (1  Kings  22.24;  Nehemiah 
13.  25;  Luke  22.  64;  Acts  23.  2;  1  Timothy  3.  3).  31.  as  con- 
cerning reproach — rather,  "  by  way  of  dishonour  {i.  e., 
self-disparagement)  I  say  it."  as  tliougU  we  .  .  .  -weak — 
in  not  similarly  (v.  20)  showing  our  power  over  you.  "An 
ironical  reminiscence  of  his  own  abstinence  when  among 
them  from  all  these  acts  of  self-exaltation  at  their  ex- 
pense "  [as  if  such  abstinence  was  weakness].  [Alford.] 
The  "we"  is  emphatically  contrasted  with  the  false 
teachers  who  so  oppressively  displayed  their  power.  I 
speak  so  as  though  we  had  been  weak  when  with  you,  be- 
cause we  did  not  show  our  power  this  way.  Howbeit  (we 
are  not  really  weak;  for),  whereinsoever  any  is  bold,  &c., 
I  am  bold  also.  33.  Hebrevrs  .  .  .  Israelites  .  .  .  tlic  seed 
of  Abraliam— A  climax.  "  Hebrews,"  referring  to  the 
language  Bind  nationality ;  "Israelites,"  to  the  </ieoerac^  and 
descent  from  Israel,  the  "prince  who  prevailed  with  God" 
(Romans  9.  4);  "the  seed  of  Abraham,"  to  the  claim  to  a 
share  in  the  Messiah  (Romans  11. 1 ;  9.  7).  Cf.  Philippians  3. 
5,  "An  Hebrew  of  the  Hebrews,"  not  an  Hellenist  or  Greek- 
speaking  Jew,  but  a  Hebrew  in  tongue,  and  sprung  from 
Hebrews.  33.  I  speak  as  a  fool— rather,  as  Greek,  "  I 
speak  as  if  beside  myself;"  stronger  than  "as  a  fool." 
I  am  more— t;i2.-,  in  respect  to  the  credentials  and 
manifestations  of  my  ministry,  moi-e  faithful  and  self- 
denj'ing;  and  richer  in  tokens  of  God's  recognition  of  my 
ministry.  Old  authorities  read  the  order  thus,  "In  pris- 
ons above  measures,  in  stripes  more  abundantly"  {Eng- 
glish  Version,  less  accurately,  "  more  frequent").  Acts  16. 
23,  Ac,  records  one  case  of  his  imprisonment  with  stripes. 
Clement  (1  Epistle  to  Ckirinthians)  describes  him  as  having 
sutTered  bonds  seven  times,  in  deatli  oft— (Ch.  4.  10 ;  Acts 
9.23;  13.50;  14.5,6,19;  17.5,13.)  34.  Deuteronomy  25. 3 
ordained  that  not  more  than  forty  stripes  should  be  in- 
flicted. To  avoid  exceeding  this  number,  they  gave  one 
short  of  it :  thirteen  strokes  with  a  treble  lash.  [Bengel.] 
This  is  one  of  those  minute  agreements  with  Jewisli 
usage,  which  a  forger  would  have  not  been  likely  to  ob- 
serve. 35.  The  beating  by  Roman  magistrates  at  Philippi 
(Acts  16.  23)  is  the  only  one  recoi;ded  in  Acts,  which  does 
not  profess  to  give  a  complete  journal  of  his  life,  but  only 
a  sketch  of  it  in  connection  with  the  design  of  the  book, 
viz.,  to  give  an  outline  of  the  history  of  the  Gospel  Church 
from  its  foundation  at  Jerusalem,  to  the  period  of  its 
reaching  Rome,  the  capital  of  the  Gentile  world,  once 
Tras  I  stoi»cd— (Acts  14.  19.)  tlirice  .  .  .  sHipAvreck- be- 
fore the  shipwreck  at  Melita  (Acts  27).  Probably  in  some 
of  his  voyages  from  Tarsus,  where  he  stayed  for  some 
time  after  his  conversion,  and  from  which,  as  being  a  sea- 
faring place,  he  was  likely  to  make  missionary  voyages 
to  adjoining  places  (Acts  9.  30;  11.  25;  Galatians  1.  21).  a 
nlgbt  and  a  day  ...  in  tlie  deep — probably  in  part 
swimming  or  in  an  open  boat.  36.  In— rather,  "  By  :" 
connected  with  v.  23,  but  now  not  witli  "  in,"  as  there, 
and  as  in  v.  27,  where  again  he  passes  to  the  idea  of  sur- 
rounding circumstances  or  environments.  [Alfobd,  El- 
LICOTT,  Ac]  waters— i-ather,  as  Greek,  "rivers,"  viz., 
perils  by  the  flooding  of  rivers,  as  on  the  road  often  tra- 
versed by  Paul  between  Jerusalem  and  Antioch,  crossed 
as  it  is  by  the  torrents  rushing  down  from  Lebanon.  So 
the  traveller  Spon  lost  his  life,  robbers— perhaps  in  his 
journey  from  Perga  to  Antioch  in  Pisidia.  Pisidiawas 
notorious  for  robbers;  as  indeed  were  aU  the  mountains 
that  divided  the  high  land  of  Asia  from  the  sea.  the 
heathen— Gentiles,  in  the  city— Damascus,  Acts  9.  24, 
25;  Jerusalem,  Acts  9.  29:  Ephesus,  Acts  19.  23.  false 
318 


brethren— (Galatians  2.  4.)  37.  fastings— ro/imto?*?/.  In 
order  to  kindle  devotions  (Acts  13.2,  3;  14.23;  1  Corin- 
thians 9.  27);  for  they  are  distinguished  from  "hunger 
and  thirst,"  which  were  mroianto/^.  [Gkotius.]  See,  how- 
ever. Note,  ch.  6.  5.  The  context  refers  solely  to  hardships, 
not  to  self-imposed  devotional  mortification.  "Hunger 
and  thirst"  are  not  synonymous  with  " foodlessness"  (as 
the  Greek  of  "  fasting"  means),  but  are  its  consequences. 
cold  .  .  .  nakedness  — "cold"  resulting  from  "naked- 
ness," or  insufficient  clothing,  as  the  Greek  often  means : 
as  "hunger  and  thirst"  result  from  "foodlessness."  (Cf. 
Acts  28.  2;  Romans  8.  35.)  "When  we  remember  that  he 
who  endured  all  this  was  a  man  constantly  sufi'ering 
from  infirm  health  (2  Corinthians  4.7-12;  12.7-10;  Gala- 
tians 4. 13,  14),  such  heroic  self-devotion  seems  almost 
superhuman."  [Conybeake  and  Howson.]  38.  without 
— "Beside"  trials  falling  on  me  externally , i\is,i  recounted, 
there  is  "that  which  cometh  upon  Tae{lit.,the  impetuous 
concourse  to  me  of  business ;  properly,  a  croivd  rising  up 
against  one  again  and  again,  and  ready  to  bear  him  down), 
the  care  of  all  the  churches"  (including  those  not  yet  seen 
in  the  flesh,  Colossians  2.  1) :  an  internal  and  more  weighty 
anxiety.  But  the  oldest  MSS.,  for  "  that  which  cometh," 
read,  "the  pressure:"  "  the  pressing  care-taking"  or  "in- 
spection that  is  upon  me  daily."  Alford  translates, 
"Omitting  what  is  besides;"  t)i3.,  those  other  trials  6c- 
sides  those  recounted.  But  the  Vulgate,  Estius,  and 
Bengel,  support  English  Version,  the  care— The  Greek 
implies,  "my  anxious  solicitude  for  all  the  churches." 
39.  I  .  .  .  weak— in  condescending  sympathy  with  the 
weak  (1  Corinthians  9.  22).  "  Care  generates  sympathy, 
which  causes  the  minister  of  Christ  personally  to  enter 
into  the  feelings  of  all  his  people,  as  if  he  stood  in  their 
position,  so  as  to  accommodate  himself  to  all."  [Calvin.] 
offended— by  some  stumbling-block  put  in  his  way  by 
others:  the  "Aveak"  is  most  liable  to  be  "oflTended."  I 
burn  not— The  "I"  in  the  Greek  is  emphatic,  which  it  is 
not  in  the  former  clause,  "I  am  not  weak."  I  not  only 
enter  into  the  feeling  of  the  party  offended,  but  I  burn 
with  indignation  at  the  offender,  I  myself  taking  up  his 
cause  as  my  own.  "Who  meets  with  a  stumbling-block 
and  I  am  not  disturbed  even  more  than  himself."  [Nean- 
DER.]  30.  glory  of .  .  .  Infirmities — A  striking  con- 
trast !  Glorying  or  boasting  of  what  others  make  matter 
of  shame,  viz.,  infirmities;  for  instance,  his  humbling 
niode  of  escape  in  a  basket  (v.  33).  A  character  utterly  in- 
compatible with  that  of  an  enthusiast  (cf.  eh.  12.  5,  9, 10). 
31.  This  solemn  asseveration  refers  to  what  follows. 
The  persecution  at  Damascus  was  one  of  the  first  and 
greatest,  and  having  no  human  witness  of  it  to  adduce  to 
tlie  Corinthians,  as  being  a  fact  that  happened  long  be- 
fore and  was  known  to  few,  he  appeals  to  God  for  Its 
truth.  Luke  (Acts  9.  25)  afterwards  recorded  it  (cf.  Gala- 
tians 1.  20).  [Bengel.]  It  may  also  refer  to  the  revela- 
tion in  ch.  12.  1,  standing  in  beautiful  contrast  to  his 
humiliating  escape  from  Damascus.  33.  governor— 
G»-eefc,  "Ethnarch :"  a  Jewisli  officer  to  Avhom  heathen 
rulers  gave  autliority  over  Jews  in  large  cities  where 
they  were  numerous.  He  was  in  this  case  under  Aretas, 
king  of  Arabia.  Damascus  was  in  a  Roman  province. 
But  at  this  time,  38  or  89  A.  d.,  three  years  after  St.  Paul's 
conversion,  .36  a.  d.,  Aretas,  against  whom  the  emperor 
Tiberius  as  the  ally  of  Herod  Agrippa  had  sent  an  army 
under  Vitellius,  had  got  possession  of  Damascus  on  the 
death  of  the  emperor,  and  the  consequent  interruption 
of  Vitellius'  operations.  His  possession  of  it  was  put 
an  end  to  immediately  after  by  the  Romans.  [Nean- 
der.]  Rather,  it  was  granted  by  Caligula  (38  a.  d.)  to 
Aretas,  whose  predecessors  had  possessed  it.  This  is 
proved  by  our  having  no  Damascus  coins  of  Caligula  or 
Claudius,  though  we  have  of  their  immediate  imperial 
predecessors  and  successors.  [Alford.] 

CHAPTER     XII. 
Ver.  1-21.    Revelations  in  which  he  might  Glory: 

BUT  HE  rather  GLORIES    IN    INFIRMITIES,   AS  CALLING 

FORTH  Christ's  Power:   Signs  of  his  Apostleship 


Mevdations  in  which  to  Glory, 


2  CORINTHIANS  XII. 


but  Paul  Glorielh  in  his  Infirmitiet. 


His  Disinterestedness:  Not  that  he  is  Excusing 

HIMSELF  TO  them;  BUT  HE  DOES  ALL  FOR  THEIK  GOOD, 
XEST  HE  SHOULD  FIND  THEM  NOT  SUCH  AS  HE  DESIRED, 
AND    SO  SHOULD    HAVE  TO  BE    SEVERE    AT    HIS    COMING. 

1.  He  proceeds  to  illustrate  the  "glorying  in  inflrmities" 
(ch.  11.  30).  He  gave  one  instance  which  might  expose 
him  to  ridicule  (ch.  11.33);  he  now  gives  another,  but 
this  one  connected  with  a  glorious  revelation  of  which  it 
■was  the  sequel :  but  he  dwells  not  on  the  glory  done  to 
himself,  but  on  the  infirmity  which  followed  it,  as  dis- 
playing Christ's  power.  The  oldest  MSS.  read,  "I  must 
NEEDS  boast  (or  glory)  though  it  be  not  expedient;  fori 
will  come."  The  "for"  gives  a  proof  .that  it  is  "not  ex- 
l)edient  to  boast:"  I  will  take  the  case  of  revelations,  in 
which  if  anywhere  boasting  might  be  thdu-ht  harmless. 
'■Visions"  refers  to  things  seen..-  "revelation:*,"  to  things 
heard  (cf.  1  Samuel  9.  15)  or  revealed  in  any  way.  In 
"visions"  their  signification  was  not  always  vouch- 
Bafed ;  in  "revelations"  there  was  always  an  unveiling 
of  truths  before  hidden  (Daniel  2.  19,  31).  AH  parts  of 
Scripture  alike  are  matter  of  insiAration ;  but  not  all 
of  revelation.  There  are  degrees  of  revelation;  but  not 
of  inspiration,  of— i.e.,  from  the  Lord;  Christ,  r.  2.  S3. 
Translate,  "I  know,"  not  "I  knew."  a  man— mean- 
ing himself.  But  he  purposely  thus  distinguishes  be- 
tween the  rapt  and  glorified  person  of  v.  2,  -1,  and  him- 
self the  inflruiity-laden  victim  of  the  "  thorn  in  the  flesh" 
(v.l).  Such  glory  belonged  not  to  him,  but  the  weakness 
did.  Nay  he  did  not  even  know  wliether  he  was  in  or 
out  of  the  body  when  the  glory  was  put  upon  liim,  so  far 
■was  the  glory  from  being  his.  [Alfokd.]  His  spiritual 
self  was  his  highest  and  truest  self:  the  flesh  with  its  in- 
firmity merely  his  temporary  self  (Romans  7.  25).  Here, 
however,  the  latter  is  the  prominent  thought,  in  Clirist 
—a  Christian  (Romans  16.  7).  above  — rather,  simply 
*•  fourteen  years  ago."  This  Epistle  was  written  55-57  a.  d. 
Fourteen  years  before  will  bring  tlae  vision  to  41-13  a.  d., 
tlie  time  of  his  second  visit  to  Jerusalem  (Acts  22. 17).  He 
had  long  been  intimate  with  the  Corinthians,  yet  had 
never  mentioned  this  revelation  before:  it  was  not  a 
matter  lightly  to  be  spoken  of.  I  cannot  tell— ratlier  as 
Greek,  "I  know  not."  If  in  the  body,  he  must  have  been 
caught  up  bodily;  if  out  of  the  body,  as  seems  to  be  Paul's 
opinion,  his  spirit  must  have  been  caught  up  out  of  tlie 
body.  At  all  events  he  recognizes  the  possibility  of  con- 
scious receptivity  in  diseml:)odied  spirits,  caught  up — 
(Acts  8.  39.)  to.  the  third  heaven — "  even  to,"  &.C.  These 
raptures  (note  the  plural,  "visions,"  "revelations")  had 
two  degrees :  first  he  was  caught  up  "  to  the  th  i  rd  heaven," 
and  from  thence  to  "Paradise"  (v.  4)  [Clemens  Alexan- 
DRiNus,  Stromata  5.  427],  which  seems  to  denote  an  inner 
recess  of  the  third  heaven  [Bengel]  (Luke  23.  43 ;  Revela- 
tion 2.  7).  St.  Paul  was  permitted  not  only  to  "  hear  "  the 
things  of  Paradise,  but  to  see  also  in  some  degree  the 
things  of  the  third  heaven  (cf.  "  visions,"  v.  1).  The  occur- 
rence TWICE  of  "whether  in  the  body,  &c.,  1  know  not, 
God  knoweth,"  and  of  "lest  I  should  be  exalted  above 
measure,"  marks  two  stages  in  the  revelation.  "  Ignorance 
of  the  morfe  does  not  set  aside  the  certain  knowled,i?e  of 
the  fact.  The  apostles  were  Ignorant  of  many  things." 
[Bengel.]  The  first  heaven  is  that  of  the  clouds,  the  air; 
the  second,  tliatof  the  stars,  the  sky ;  the  third  is  spiritual 
(Ephesians  4.  10).  3.  lYanMate,  "1  know,"  out  of— Most 
Of  the  oldest  MSS.  read  "  apart  from."  4.  unspeakable— 
not  in  themselves,  otherwise  Paul  could  not  liave  lieard 
them;  but  as  the  explanation  states,  "whlcli  it  is  not  law- 
ful ..  .  to  utter."  [Alford.]  They  were  designed  for 
Paul's  own  consolation,  and  not  for  communication  to 
others.  Some  heavenly  words  are  communicable  (Exodus 
34.6;  Isaiah  6.3).  These  were  not  so.  St.  Paul  had  ^lot 
the  power  adequately  to  utter;  nor  if  he  had,  would  he 
have  been  permitted;  nor  would  earthly  men  compre- 
hend them  (John  3.  12;  1  Corinthians  2.9).  A  man  mpy 
hear  and  know  more  than  he  can  speak,  of  myself— con- 
cerning myself.  Self  Is  put  in  the  background,  except  in 
respect  to  his  inflrmities;  liis  glorying  in  his  other  self, 
to  wlilch  the  revelations  were  vouclisafod,  was  not  in 
order  to  give  glory  to  his  fleshly  self,  but  to  bring  out  la 


contrast  the  "  inflrmities"  of  the  latter,  that  Christ  might 
have  all  tlie  glory.  G.  For— Not  but  that  I  might  glory 
as  to  "myself"  (v.  5);  "fob  if  I  should  desire  to  glory,  I 
shall  not  be  a  fool ;"  for  I  have  things  to  glory,  or  boast 
of  which  are  good  matter  for  glorying  of  (not  mere  exter- 
nal fleshly  advantages  which  when  he  gloried  in  (ch.  11.) 
he  termed  such  glorying  "folly,"  ch.  11.  1,  16,  17).  think 
of  me— GVeeA;,  "form  his  estimate  respecting  me."  hear- 
eth  of  me— GreeA;,  "  heareth  aught  from  me."  Whatever 
haply  he  heareth  from  me  in  person.  If  on  account  of 
healing  a  cripple  (Acts  14. 12, 13),  and  shaking  off"  a  viper 
(Acts  28.),  the  people  thought  him  a  god,  what  would  they 
have  not  done,  if  he  had  disclosed  those  revelations? 
[EsTius.]  I  wish  each  of  you  to  estimate  me  by  "  what  he 
sees"  my  present  acts  and  "hears"  my  teaching  to  be; 
not  by  my  boasting  ol  past  revelations.  They  who  allow 
themselves  to  be  thought  of  more  highly  than  is  lawful, 
defraud  themselves  of  the  honour  which  is  at  God's  dis- 
posal [Bengel]  (John  5.  44;  12.  43).  7.  exalted  above 
measure — CrreeA,  "  overmuch  uplifted."  How  dangerous 
must  self-exaltation  be,  when  even  the  apostle  required 
so  rauclt  restraint!  [Bengel.]  abundance— G'reefc,  "the 
excess;"  exceeding  greatness,  given  .  .  .  me— viz.,  by 
God  (Job  5.6;  Philippians  1.29).  thorn  in  the  flesh— 
(Numbers  33.  55;  Ezekiel  28.  24.)  Alford  thinks  it  to  be 
the  same  bodily  afiliction  as  in  Galatians  4. 13, 14.  It  cer- 
tainly was  something  personal,  affecting  him  Individu- 
ally, and  not  as  an  apostle  :  causing  at  once  acute  pain  (as 
"thorn"  implies)  and  shame  ("bufliet:"  as  slaves  are  6w/- 
feted,  1  Peter  2.  20).  messenger  of  Satan— who  is  per- 
mitted by  God  to  afflict  His  saints,  as  Job  (Job  2.  7;  Luke 
13. 16).  to  buffet  me — In  Greek,  present:  to  buflfetme  even 
now  continuously.  After  experiencing  the  state  of  the 
blissful  angels,  he  is  now  exposed  to  the  influence  of  an 
evil  angel.  The  chastisement  from  hell  follows  soon  upon 
the  revelation  from  heaven.  As  his  sight  and  hearing  had 
been  ravished  with  heavenly  "revelations,"  so  his  touch 
is  pained  with  the  "thorn  in  the  flesh."  8.  For— "  x>n- 
cerning  this  thing."  tlirice— To  his  flrst  and  second  prayer 
no  answer  came.  To  his  third  the  answer  came,  which 
satisfied  his  faith  and  led  him  to  bow  his  will  to  God"s 
will.  So  Paul's  master,  Jesus,  thrice  prayed  on  the  Mount 
of  Olives,  in  resignation  to  the  Father's  will.  The  thorn 
seems  (from  v.  9,  and  Greek,  v.  7,  "  that  he  may  buffet  me  ") 
to  have  continued  with  Paul  wiien  he  wrote,  lest  still  he 
should  be  "overmuch  lifted  up."  the  Lord- Christ.  Es- 
cape from  the  cross  is  not  to  be  sought  even  indirectly 
from  Satan  (Luke  4. 7).  "  Satan  is  not  to  be  asked  to  spare 
us."  [Bengel.]  9.  said- ;i<.,  "He  hath  said:"  implying 
tliat  his  answer  is  enough.  [Alfokd.]  is  sufficient— The 
trial  must  endure,  but  the  grace  shall  also  endure  and 
never  fail  thee  [Alford]  (Deuteronomy  33.  25j.  The  Lord 
puts  tlie  words  into  Paul's  mouth,  that  following  them 
up  he  might  say,  "O  Lord,  tliy  grace  is  sufficient  for  me." 
[Bengel.]  my  strength.— Greek,  "  power."  is  made  per- 
fect—has its  most  perfect  manifestation,  in -»vealtncss — 
Do  not  ask  for  sensible  strength,  FOR  my  power  is  perfected 
in  man's  "strengthlessness  "  (so  the  Greek).  Tlie  "for" 
implies,  thy  "strengthlessness"  (the  same  Greek  as  is 
translated  "weakness;"  and  in  v.  10,  "inflrmities")  is  the 
very  element  in  which  my  "power"  (which  moves  coin- 
cident witli  "my  grace")  exhibits  itself  more  perfectly. 
So  that  Paul  instead  of  desiring  the  inflrmity  to  "depart," 
"rather"  henceforth  "-glories  in  Inflrmities,  that  the 
power  of  Clirist  may  rest  (Greeft, '  tabernacle  upon ;'  cover 
my  inflrmity  all  over  as  witli  a  tal)ernacle;  cf.  Greek, 
John  1.  12)  upon  "  him.  This  efTcct  of  Clirlst's  assurance 
on  him  appears,  ch.  4.  7;  1  Corinthians  2.  3,  4;  cf.  1  Peter 
4.  14.  The  "my"  is  omitted  in  some  of  the  oldest  MSS. ; 
the  sense  is  the  same,  "power"  (referring  to  God's  power) 
standing  absolutelj',  in  contrast  to  "weakness"  (put  ab- 
solutely, for  man's  weakness).  Paul  often  repeats  the  word 
"weakness"  or  inflrmity"  (chs.  11.,  12.,  and  13.)  as  being 
Chrlsfs  own  word.  The  Lord  lias  more  need  of  our  weak- 
ness than  of  our  strength :  our  strength  is  often  His 
rival;  our  weakness.  His  servant,  drawing  on  His  re- 
sources, and  showing  forth  His  glory.  :Man's  o.-ttreniity 
is  God's  opportunity ;  man's  security  is  .Satan's  oppor- 

319 


Paul  Promueth  to  Come  again. 


2  COEINTHIANS  XIII.  Threateneth  a  Proof  of  his  Authority. 


tunity.     God's  way  is  not  to  take  His  children  out  of 
triiil/but  to  give  them  strength  to  bear  up  against  it 
(rsaltn  88.  7;  John  17.  15).      10.    taUe  pleasure  in— Too 
strongly.    Rather  as  the  Greek,  "I  am  well  contented 
in."    infirmities— the  genus.    Two  pairs  of  species  follow, 
partly  coming  from   "Satan's  messenger,"  partly  from 
men.     reproaclies— "insults."     wUen— in  all  the  cases 
just  specified.    tUen— then  especially,    strong-" poroer- 
fiU"   in  "the  power  of  ChrisV  {v.  9;   ch  13.  4;   Hebrews 
11.31).    H.  in  glorying— Omitted  in  the  oldest  MSS.    "I 
am  become  a  fool."    He  sounds  a  retreat.    [Bengel.]    ye 
—Emphatic.     "It  is   ye  who  have  compelled  me;    for 
I   ought  to  have  been  commended  by  you,"  instead  of 
having  to  commend  myself,     am  I  beliind— rather  as 
Greek,  "  was  I  behind,"  when  I  was  with  you  ?    tlie  very 
clilefest— rather,  as  in  ch.  11.  5,  "those  overmuch  apos- 
tles."   tliongli  I  be  notliiwg— in  myself  (1  Corinthians 
15.  9, 10).    13.  Truly,  Ac- There  is  understood  some  such 
clause  as  this,  "And  yet  I  have  not  been  commended  by 
you."    in  all  patience,  in  signs,  etc.— The  oldest  MSS. 
omit  "  in."    "  Patience"  is  not  one  of  the  "  signs,"  but  the 
element  in  which  they  were  wrought:  endurance  of  oppo- 
sition which  did  not  cause  me  to  leave  off  working.  [Al- 
FOKD.]    Translate,  "  IN  .  .  .  patience,  by  signs,"  &c.    His 
mode  of  expression  is  modest,  putting  himself,  the  worker, 
in  the  background,  "were  wrought,"  not  "J  wrought." 
As  the  signs  have  not  been  transmitted  to  us,  neither  has 
the  apostleship.    The  apostles  have  no  literal  successors 
(cf.  Acts    1.  21,  22).     miglity  deeds— palpable  works  of 
Divine  omnipotence.    The  silence  of  the  apostles  in  four- 
teen Epistles,  as  to  miracles,  arises  from  the  design  of 
those  Epistles  being  hortatory,  not  controversial.     The 
passing  allusions  to  nrii'acles  in  seven  Epistles  prove  that 
the  writers  were  not  enthusiasts  to  whom  miracles  seem 
the  most  important  thing.    Doctrines  were  with  them  the 
important  matter,  save  when  convincing  adversaries.    In 
the  seven  Epistles  the  mention  of  miracles  is  not  obtrusive, 
but  marked  by  a  calm  air  of  assurance,  as  of  facts  acknoiv- 
ledgcd  on  all  hands, ajid.  therefore  unnecessary  to  dwell 
on.    This  is  a  much  stronger  proof  of  their  reality,  than 
if  they  were  formally  and  obtrusively  asserted.     Signs 
and  wonders  is  the  regular  formula  of  the  Old  Testament, 
which  New  Testament  readers  would  necessarily  under- 
stand of  supernatural  works.    Again,  in  the  Gospels  the 
miracles  are  so  inseparably  and  congruously  tied  up  with 
the  history,  that  you  cannot  deny  the  former  without 
denying  the  latter  also.    And  then  you  have  a  greater 
difficulty  than  ever,  viz.,  to  account  for  the  rise  of  Chris- 
tin  nit  y ;  so  that  the  infidel  has  something  infinitely  more 
difficult  to  believe  than  that  which  he  rejects,  and  which 
tlie  Christian  more  rationally  accepts.    13.  ^vliercin  you 
■were  inferior — i.  e.,  were  ti'cated  with  less  consideration 
by  me  than  were  other  churches.  I  myself— J  made  a  gain 
of  you  neither  Tnyself,  nor  by  those  others  whom  I  sent, 
Titus,  &c.  {v.  17, 18).    wrong- His  declining  support  from 
the  Corinthians  might  be  regarded  as  the  denial  to  them 
of  a  privilege,  and  a  mark  of  their  spiritual  inferiority, 
and  of  his  looking  on  them  with  less  confidence  and  love 
(cf.  ch.  11.  9,  11).    14.  the  tliird  time— See  Introduction  to 
First  Corinthians.    His  second  visit  was  probably  a  short 
one  (1  Corinthians  16.7),  and  attended  with  humiliation 
through  the  scandalous  conduct  of  some  of  his  converts 
(cf.  V.  21;  ch.  2. 1).    It  was  probably  paid  during  his  three 
years'  sojourn  at  Ephesus,  from  which  he  could  pass  so 
readily  by  sea  to  Corinth  (cf.  ch.  1.  15, 16;  13.  1, 2).  The  con- 
text here  implies  nothing  of  a  third  preparation  to  come; 
but,  "  I  am  coming,  and  the  third  time,  and  will  not 
burden  you  this  time  any  more  than  I  did  at  my  Iwopi-e- 
vious   visits."  [Alfokd.]    not   yours,  but   yon— (Philip- 
pians  4.  17.)     children  .  ,  .  parents— St.  Paul  was  their 
spiritual  father  (1  Corinthians  4.  14,  15).     He  does  not, 
therefore,  seek  earthly  treasure  from  them,  but  lays  ^ip  the 
best  treasure  {viz.,  spiritual)  "  for  their  souls"  (y.  15).    15.  I 
will  .  .  .  spend— all  I  have,     be  spent— all  that  I  am. 
This  is  more  than  even  natural  parents  do.    They  "  lay  up 
treasures  for  their  children."    But  I  spend  not  merely  my 
treasures,  but  myself,    for  yow— Greek,  "for  your  souls;" 
not  for  your  mere  bodies,     the  less  I  be  loved— Love 
320 


rather  descends  than  ascends.  [Bengel.]  Love  him  as  a 
true  friend  who  seeks  your  good  more  than  your  good 
will.  16.  I  did  not  burden  you— The  "  I"  In  the  Greek  is 
emphatic.  A  possible  insinuation  of  tlie  Corinthians  ia 
hereby  anticipated  and  refuted:  "But,  you  may  say, 
granted  that  J  did  not  burden  you  myself;  nevertheless, 
being  crafty,  I  caught  you  (in  my  net)  with  guile;"  viz., 
made  a  gain  of  you  by  m.eans  of  others  (1  Thessalonians  2. 
3).  17.  Paul's  reply :  You  know  well  I  did  not.  My  asso- 
ciates were  as  disinterested  as  myself.  An  important  rule 
to  all  who  would  influence  others  for  good.  I  desired 
Titus — viz.,  to  go  unto  you.  Not  the  mission  mentioned 
ch.  8.  6, 17, 22 ;  but  a  mission  previous  to  this  Epistle,  prob- 
ably that  from  which  he  had  just  returned  announcing  to 
Paul  their  penitence  (ch.  7.  6,  &c.).  a  brother— rather 
"cub  {lit.,  t?ie)  brother ;"  one  well  known  to  the  Corinth- 
ians, and  perhaps  a  Corinthian;  probably  one  of  the  two 
mentioned  ch.  8.  18,  22.  same  spirit— inwardly,  steps — 
outwardly.  19.  Again— The  oldest  MSS.  read,  ''This  long 
<ime  ye  think  that  we  are  excusing  ourselves  unto  you? 
(Nay.)  It  is  before  God  (as  opposed  to  '  unto  you')  that  we 
speak  in  Christ"  (ch.  2. 17).  English  Version  Greek  text  was 
a  correction  from  ch.  3. 1 ;  5. 12.  30.  For— Assigning  cause 
why  they  needed  to  be  thus  spoken  to  "for  their  edifica- 
tion;" t)te.,his  fear  that  at  his  coming  he  should  find  them 
"  not  such  as  he  would,"  and  so  he  should  be  found  by 
them  "  such  as  they  would  not"  like,  viz.,  severe  in  pun- 
ishing misconduct,  debates — Greek,  "strifes,"  "conten- 
tions." envyings  — The  oldest  MSS.  read  "envying," 
singular,  strifes  —  "factions,"  "intrigues,"  "factious 
schemes."  [WahIi.]  Ambitious  self-seeking ;  from  a  Greek 
root,  "  to  work  for  hire."  bacKbltings,  ^vhisperings- open 
"slanderings,"  and  "whispering  backbitings"  (Galatians 
5.  20).  swellings— arrogant  elation ;  puffing  up  of  your- 
selves. Jude  16,  "  great  swelling  words"  (2  Peter  2. 18).  21. 
my  God— his  God,  liowever  trying  the  humiliation  that 
was  in  store  for  him.  will  humble  mc— The  indicative 
implies  that  tlie  supposition  will  actually  be  so.  The  faith- 
ful pastor  is  "humbled"  at,  and  "bewails"  the  falls  of  his 
people,  as  though  they  were  his  own.  sinned  already — 
before  my  last  coming  [Bengel],  i.  e.,  before  the  second 
visit  which  lie  paid,  and  in  which  he  had  much  at  Corinth 
to  rebuke,  have  not  repented — shall  not  have  repented. 
[AiiFORD.]  nncleanness— for  example,  of  married  per- 
sons (1  Thessalonians  4.  7).  fornication— among  the  un- 
married. 

CHAPTER    XIII. 

Ver.  1-14.  He  Threatens  a  Severe  Pkoof  of  hi3 
Apostolic  Authority,  but  Prefers  they  would  Sparb 
HIM  the  Necessity  for  it.  This  is  the  third  tinte  I  am 
coming  to  you — not  merely  preparing  to  come  to  you. 
This  proves  an  intermediate  visit  between  the  two  recorded 
in  Acts  18.  1,  &c. ;  20.  2.  In  the  moutlt  of  t^vo  oi*  three 
witnesses  shall  every  -^vord  be  established  —  Quoted 
from  Deuteronomy  19. 15,  LXX.  "I  will  judge  not  with- 
out examination,  nor  will  I  abstain  from  punishing  upon 
due  evidence."  [Conybeare  and  Howson.]  I  will  no 
longer  be  among  you  "  in  all  patience"  towards  oflTenders 
(oh.  12. 12).  The  apostle  in  this  case,  where  ordinary  testi- 
mony was  to  be  had,  does  not  look  for  an  immediate  reve- 
l.ition,  nor  does  he  order  the  culprits  to  be  cast  out  of  the 
Church  before  his  arrival.  Others  understand  the  "two 
or  three  witnesses"  to  mean  his  two  or  three  visits  as  estab- 
lishing either  (1.)  the  truth  of  the  facts  alleged  against  the 
offenders,  or  (2.)  the  reality  of  his  threats.  I  prefer  the 
first  explanation  to  either  of  the  two  latter.  ».  Rather, 
"I  have  already  said  (at  my  second  visit),  and  tell  you 
(now)  beforehand,  as  (I  did)  when  I  was  present  the 
SECOND  TIME,  SO  also  NOW  in  my  absence  (the  oldest  MSS. 
omit  the  '  I  write,'  which  here  wrongly  follows  in  English 
Version  Greek  text)  to  them  which  heretofore  have  sinned 
{viz.,  before  my  second  visit,  ch.  12.  21),  and  to  all  others" 
(Who  have  sinned  since  my  second  visit,  or  are  in  danger 
of  sinning),  &c.  The  English  Version, "  as  if  Iivcre  present 
the  second  time,"  viz.,  this  next  time,  is  quite  inconsistent 
with  V.  1,  "this  is  the  third  time  I  am  coming  to  you,"  as 
Paul  could  not  '^ive  called  the  same  journey  at  once  "  the 


Introduction. 


GALATIANS. 


Introduciiou 


Becond'"  and  "the  third  time"  of  his  coming.  The 
antithesis  between  "the  second  time"  and  "now"  is 
palpable.  If  I  come  again,  &c. — i.  e.,  whensoever  J  come 
again  (Acts  20.  2).  These  were  probably  the  very  words  of 
his  former  threat  which  he  now  vepeats  again.  3.  Since 
— The  reason  why  he  will  not  spare:  Since  ye  challenge 
xue  to  give  a  "proof"  that  Christ  speaks  in  me.  It  would 
be  better  if  yc  would  "prove  your  own  selves"  (y.  5).  This 
disproves  the  assertion  of  some  that  Scripture  nowhere 
asserts  the  infallibility  of  its  writers  when  writing  it. 
■wliJcIi— "  who"  (Christ).  Is  not  wcnU— in  relation  to 
you,  by  me  and  iu  this  very  Epistle,  in  exercising  upon 
you  strong  discipline,  miglity  in  yon— has  given  many 
proofs  of  His  power  in  miracles,  and  even  iu  punishing 
offenders  (ch.  5.  11,  20,  21).  Ye  have  no  need  to  put  me  to 
the  proof  in  this,  as  long  ago  Christ  has  exhibited  great 
proofs  of  His  power  by  me  .among  you  (cli.  12.  12).  [Gro- 
Tius.]  It  is  therefore  not  me,  but  Christ,  whom  ye  wrong ; 
it  is  His  patience  that  ye  try  in  despising  my  admoni- 
tions, and  derogating  from  my  authority.  [Calvin.]  4. 
though— Omitted  in  some  of  the  oldest  MSS. ;  then  trans- 
late, "For  He  was  even  crucified,"  &c.  through -weak- 
ness— Greek,  "from  weakness;"  i.e..  His  assumption  of 
our  weakness  was  the  source,  or  necessary  condition, 
/ro7n  which  the  possibility  of  His  crucifixion  flowed  (He- 
brews 2.  14;  Philippians  2.  7,  8).  \iy— Greek,  "from;" 
"owing  to."  the  po-»ver  of  God— the  Father  (Romans  1. 
4;  6.  4;  Ephesians  1.  20).  -^veak  in  him— i.  e.,  in  virtue  of 
our  union  with  Him,  and  after  His  pattern,  weakness 
predominates  in  us  for  a  time  (exhibited  in  our  "infirmi- 
ties" and  weak  "bodily  presence,"  ch.  10.10;  12.5,9,10; 
and  also  in  our  not  putting  into  immediate  exercise  our 
power  of  punishing  offenders,  just  as  Christ  for  a  time 
kept  in  abeyance  His  power),  wc  shall  live  -with  liim — 
not  only  hereafter  with  Him,  free  from  our  present  in- 
firmities, in  the  resurrection  life  (Philippians  3.  21),  but 
presentlyin  the  exerciseof  ourapostolicaulhorityagainst 
offenders,  which  flows  to  us  in  respect  to  you  from  the  power 
of  God,  however  "weak"  we  now  seera  to  you.  "With 
Him,"  i.  e.,  even  as  He  now  exercises  His  power  in  His 
glorified  resurrection  life,  after  His  weakness  for  a  time. 
5.  Exanilue — Greek,  "Try  (make  trial  of)  yourselves." 
prove  your  own.  selves— This  should  be  your  first  aim, 
TJither  than  "seeking  a  proof  of  Christ  speaking  i?i  me"  {v. 
3).  your  own  selves — I  need  not  speak  much  in  proof  of 
Ciirist  being  in  me,  your  minister  {v.  3),  for  if  ye  try  your 
own  selves  ye  will  see  that  Christ  is  also  in  you  [Chrysos- 
tom]  (Romans  8. 10).  Finding  Christ  dwelling  in  your- 
selves by  faith,  ye  may  well  believe  that  He  speaks  in  me, 
by  whose  ministry  ye  have  received  this  faith.  [Estiits.] 
To  doubt  it  would  be  the  sin  of  Israel,  who,  after  so  many 
miracles  and  experimental  proofs  of  God's  presence,  still 
cried  (Exodus  17.7),  "Is  the  Lord  among  us  or  not"  (cf. 
Mark  8. 11)7  except  ye  be  reprobates— The  Greek  softens 
the  expression,  "someivhat  reprobates,"  i.  e.,  not  abiding 
the  "proof"  (alluding  to  the  same  word  in  the  context); 
failing  when  tested.  Image  from  metals  (Jeremiah  6.30; 
Daniel  5.  27;  Romans  1.  28).  6.  -we  .  .  .  not  reprobates— 
not  unable  to  abide  the  "proof"  to  which  ye  put  us  (u.  6), 
"I  trust  that"  your  own  Christianity  will  be  recognized  by 
you  (ol)serve,  "ye  shall  know,"  answers  to  "know  your 
own  selves,"  v.  5)  aa  sufllcieut  "proof"  that  ye  are  not 


reprobates,  but  that  "Christ  speaks  in  me,"  without 
needing  a  proof  from  me  more  trying  to  yourselvesu  If 
ye  doubt  my  apostleship,  ye  must  doubt  your  own  Chris- 
tianity, for  ye  are  the  fruits  of  my  apostleship.  7.  I  pray 
—The  oldest  MSS.  read,  "  we  pray."  not  that  vre  should 
appear  approved— not  to  gain  credit  for  ourselves,  your 
ministers,  by  your  Christian  conduct;  but  for  your  good. 
[Alfoud.]  The  antithesis  to  "reprobates"  leads  me  to 
prefer  explaining  with  Bengel,  "We  do  not  pray  that  we 
may  appear  approved,"  by  restraining  you  when  ye  do 
evil;  "but  that  ye  should  do  what  is  right"  (EngUah  Ver- 
sion, "honest"),  though  we  be  as  reprobates— though 
we  be  thereby  deprived  of  the  occasion  for  exercising  our 
apostolic  power  {viz.,  in  punishing),  and  so  may  appear 
"as  reprobates"  (incapable  of  affording  proof  of  Christ 
speaking  in  us).  8.  Our  apostolic  power  is  given  us  that 
we  may  use  it  not  against,  but  for  the  furtherance  of,  the 
truth.  Where  you  are  free  from  fault,  there  is  no  scope 
for  its  exercise:  and  this  I  desire.  Far  be  it  from  me  to 
use  it  against  the  innocent,  merely  in  order  to  increase 
iny  own  power  {v.  10).  9.  are  glad— GVecfc,  "rejoice.* 
-w^hen  -we  are  weak— having  no  occasion  for  displaying 
our  power;  and  so  seeming  "  weak,"  as  being  compassed 
with  "infirmities"  (ch.  10.  10;  11.  29,  30).  ye  .  .  .  strong— 
"mighty"  in  faith  and  the  fruits  of  the  Spirit,  and— Not 
in  the  oldest  MSS.  -we  wish — Greek,  "pray  foj."  your 
perfection- ii7.,  "perfect  restoration:"  lit.,  that  of  a  dislo- 
cated limb.  Cf.  V.  11,  "Be  perfect,"  the  same  Greek  word; 
also  in  1  Corinthians  1.10,  "  perfectly  joined  together;" 
Ephesians  4. 12,  "  the  perfecting  of  the  saints."  10.  There- 
fore—Because I  wish  the  "sharpness"  to  be  in  my  letters 
rather  than  in  deeds.  [Chrysostom.]  edification  .  .  . 
not  to  destruction— /oj'  building  up  .  ,  .  not  for  castiAg 
doian.  To  "  use  sharpness"  would  seem  to  be  casting  down, 
rather  than  building  up;  therefore  he  prefers  not  to  have 
to  use  it.  11.  fareivell— meaning  in  Greek  also  "  rejoice  ;'• 
thus  in  bidding  farewell  he  returns  to  the  point  with 
which  he  set  out,  "  we  are  helpers  of  your  joy"  (ch.  1.  24; 
Philippians  4.  4).  Be  perfect— Become  perfect  by  filling 
up  what  is  lacking  in  your  Christian  character  (Ephe- 
sians 4. 13).  be  of  good  comfort— (Ch.  1.  6;  7.  8-13;  I  Thes- 
salonians  4.  IS.)  1*.  The  benediction  which  proves  the 
doctrine  of  the  Divine  Trinity  in  unity,  "The  grace  of 
Christ"  comes  first,  for  it  is  only  by  it  we  come  to  "the 
love  of  God"  the  Father  (John  14.  6).  The  variety  in  the 
order  of  Persons  proves  that  "  in  this  Trinity  none  is  afore 
or  after  other,"  [Athanas.,  Oeed.]  communion— joint 
fellowship,  or  participation,  in  the  same  Holy  Ghost, 
which  joins  in  one  catholic  Church,  His  temple,  both 
Jews  and  Gentiles.  Whoever  has  "  the  fellowship  of  the 
Holy  Ghost,"  has  also  "  the  grace  of  our  Lord  JesuF 
Christ,"  and  "tlie  love  of  God  :"  and  vice  versa.  For  the 
three  are  inseparable,  as  the  three  Persons  of  the  Trinity 
itself.  [Chrysostom.]  The  doctrine  of  the  Trinity  was 
not  revealed  clearly  and  fully  till  Christ  came,  and  the 
whole  scheme  of  our  redemption  was  manifested'in  Him, 
and  we  know  the  Holy  Three  in  One  more  in  their  reten- 
tions to  us  (as  set  forth  summarily  in  this  benediction), 
than  In  their  mutual  relations  to  one  another  (Deuteronomy 
29.  29).  Amen— Omitted  in  the  oldest  MSSt  Probably 
added  subseciuently  for  the  exigencies  ol  iKiblic  joint 
worship. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

GALATIANS. 

INTRODUCTION. 


The  internal  and  external  evidence  for  St.  Paul's  authorship  is  conclusive.  The  style  Is  charaetertBtically  Pauline. 
Tlie  superscription,  and  allusions  to  the  apostle  of  the  Gentiles  In  the  first  person,  throughout  the  Epistle,  establlsn 
the  same  truth  (ch.  1.  1, 13-24;  2.1-14).  His  authorship  is  alho  upheld  by  the  unanimous  testimony  of  the  ancient 
Church :  cf.  Iren^us,  adversus  Ilcereses  3.  7.  2 (Galatlans  3. 19) ;  Poi.ycakp  (Philippians,  ch.  3.)  quotes  Galatiaus  4. 26  and 
6.  7;  Justin  Mabtyb,  or  wiioever  wrote  the  Oratio  ad  Oracot,  alludes  to  Galatians  i.  12  and  5. 20. 

68  321 


Tntroduction.  GALATIANS.  Mroduetum 

The  Epistle  was  written  "to  the  churches  of  Galatia"  (cli.  1.  2),  a  district  of  Asia  Minor,  bordering  on 
Phrygia,  Pontus,  Bithynia,  Cappadocia,  and  Paplilagonia.  The  Inhabitants  (Oallo-grseci,  contracted  into  Galati,  an- 
other form  of  the  name  Kelts)  were  Gauls  in  origin,  the  latter  having  overrun  Asia  Minor,  after  they  had  pillaged 
Delphi,  about  B.  c.  280,  and  at  last  permanently  settled  in  the  central  parts,  thence  called  Gallo-grsecia  or  Galatia. 
Their  character,  as  shown  in  this  Epistle,  is  in  entire  consonance  with  that  ascribed  to  the  Gallic  race  by  all  writers. 
C^SAR,  B.  G.,  4. 5,  "The  Infirmity  of  the  Gauls  is  that  tliey  are  fickle  in  their  resolves  and  fond  of  change,  and  not  to  be 
trusted."  So  Thierry  [quoted  by  Alvord],  "  Frank,  impetuous,  impressible,  eminently  Intelligent,  but  at  the  same 
time  extremely  changeable,  inconstant,  fond  of  sliow,  perpetually  quarrelling,  the  fruit  of  excessive  vanity."  They 
received  St.  Paul  at  first  with  all  joy  and  kindness;  but  soon  wavered  in  their  allegiance  to  the  Gospel  and  to  him, 
and  hearkened  as  eagerly  rtow  to  Judaizlng  teachers  as  they  had  before  to  him  (ch.  4.  14-16).  The  apostle  himself  had 
been  the  first  preacher  among  them  (Acts  IG.  6;  Galatians  1.  8;  4.  13  [see  Note;  '*on  account  of  infirmity  of  flesh  I 
preached  unto  you  at  the  first:"  implying  that  sickness  detained  him  among  them],  19);  and  had  then  probably 
founded  churches,  which  at  his  subsequent  visit  he  "strengthened"  in  the  faith  (Acts  18.  23).  His  first  visit  was 
about  A,  D.  .51,  during  his  second  missionary  journey.  Josephus,  Antiquities,  16.  62,  testifies  that  many  Jews  re- 
sided in  Ancyra  in  Galatia.  Among  these  and  their  brethren,  doubtless,  as  elsewhere,  he  began  his  preaching.  And 
though  subsequently  the  majority  in  the  Galatian  churches  weve  Gentiles  (ch.  4.  8,  9),  yet  these  were  soon  in- 
fected by  Judaizing  teachers,  and  almost  suffered  themselves  to  be  persuaded  to  undergo  circumcision  (ch.  1.  6;  3  1 
3;  5.  2,  3;  6. 12, 13).  Accustomed  as  the  Galatians  had  been,  when  heathen,  to  the  mystic  worship  of  Cybele  (preva- 
lent in  the  neighbouring  region  of  Phrygia),  and  the  theosophistic  doctrines  connected  with  that  worship,  they 
were  the  more  readily  led  to  believe  that  the  full  privileges  of  Christianity  could  only  be  attained  through  an 
elaborate  system  of  ceremonial  symbolism  (ch.  4.9-11;  5.  7-12).  They  even  gave  ear  to  the  insinuation  that  Pa"' 
himself  observed  the  law  among  the  Jews,  though  he  persuaded  the  Gentiles  to  renounce  it,  and  that  his  motive 
was  to  keep  his  converts  in  a  subordinate  state,  excluded  from  the  full  privileges  of  Christianity,  which  were  enjoyed 
by  the  circumcised  alone  (ch.5. 11;  4.  16,  cf.  with  2. 17);  and  that  in  "becoming  all  things  to  all  men,"  he  was  an  inter- 
ested flatterer  (ch.  1. 10),  aiming  at  forming  a  party  for  himself:  moreover,  that  he  falsely  represented  himself  as  an 
apostle  divinely  commissioned  by  Christ,  Avhereas  he  was  but  a  messenger  sent  by  the  Twelve  and  the  Church  at 
Jerusalem,  and  that  his  teaching  was  now  at  variance  with  that  of  St.  Peter  and  James,  "  pillars"  of  the  Church,  and 
therefore  ought  not  to  be  accepted. 

His  PURPOSE,  then,  in  writing  this  Epistle  was  (1.)  to  defend  his  apostolic  authority  (ch.  1.11-19;  2.1-14);  (2.)  to 
counteract  the  evil  influence  of  the  Judaizers  in  Galatia  (ch.  3.  and  4.),  and  to  show  that  their  doctrine  destroyed  the 
very  esse?ice  0/ Christianity,  by  lowering  its  spirituality  to  an  outward  ceremonial  system;  (3.)  to  give  exhortation 
for  the  strengthening  of  Galatian  believei's  in  faith  towards  Christ,  and  in  the  fruits  of  the  Spirit  (ch.  5.  and  6).  He 
had  already  face  to  face,  testified  against  the  Judaizing  teachers  (ch.  1.  9;  4.  16;  Acts  18.  23);  and  now  that  he  has 
heard  of  the  continued  and  increasing  prevalence  of  the  evil,  he  writes  loith  his  oivn  Jiand  (ch  6.  11:  a  labour  which 
he  usually  delegated  to  an  amanuensis)  this  Epistle  to  oppose  it.  The  sketch  he  gives  in  it  of  his  apostolic  career 
confirms  and  expands  the  account  in  Acts,  and  shows  his  independence  of  human  authority,  however  exalted.  His 
protest  against  Peter  in  ch.  2. 14-21,  disproves  the  figment,  not  merely  of  papal,  but  even  of  that  apostle's  supremacy; 
and  shows  that  Peter,  save  when  specially  inspired,  was  fallible  like  other  men. 

There  is  much  in  common  between  this  Epistle  and  that  to  the  Romans  on  the  subject  of  justification  by  faith 
only,  and  not  by  the  law.  But  the  Epistle  to  the  Romans  handles  the  subject  in  a  didactic  and  logical  mode, 
without  any  special  reference;  this  Epistle,  in  a  controversial  manner,  and  with  special  i-eference  to  the  Judaizers 
in  Galatia. 

The  STYLE  combines  the  two  extremes,  sternness  (ch.  1. ;  3. 1-5)  and  tenderness  (ch.4. 19, 20),  the  characterisiics  of  a 
man  of  strong  emotions,  and  both  alike  well  suited  for  acting  on  an  impressible  people  such  as  the  Galatians  were. 
The  beginning  is  abrupt,  as  Avas  suited  to  the  urgency  of  the  question  and  the  greatness  of  the  danger.  A  tone  of  sad- 
ness, too,  is  apparent,  such  as  might  be  expected  in  the  letter  of  a  warm-hearted  teacher  who  had  just  learned  that 
those  whom  be  loved  were  forsaking  his  teachings  for  those  of  perverters  of  the  truth,  as  well  as  giving  ear  to  cal- 
umnies against  himself. 

The  TIME  OF  WRITING  was  after  the  visit  to  Jerusalem  recorded  in  Acts  15.  1,  &c.,  i.  e.,  A.  D.  50,  if  that  visit  be,  as 
seems  probable,  identical  with  that  in  ch.  2.  1,  &c.  Further,  as  ch.  1.  9  ("  as  we  said  before"),  and  4. 16  ("  Have  [Alford] 
I  become  your  enemy?"  viz.,  at  my  second  visit,  whereas  I  was  welcomed  by  you  at  my  first  visit),  refer  to  his  second 
visit  (Acts  18.23),  this  Epistle  must  have  been  written  after  the  dateof  that  visit  (the  autumn  of  a.  d.  54).  Ch.  4.13,  "Ye 
know  how  ...  I  preached  ...  at  the  first"  (Greek,  "at  the  former  time"),  implies  that  Paul,  at  the  time  of  writing,  had 
been  twice  in  Galatia;  and  ch.  1.6,  "I  marvel  that  ye  are  so  «oon  removed,"  implies  that  he  wrote  not  long  after  having 
left  Galatia  for  the  second  time;  probably  in  the  early  part  of  his  residence  at  Ephesus  (Acts  18.  23;  19. 1,  Ac,  from 
a.  d.  54,  the  autumn,  to  a.  d.  57,  Pentecost).  [Alford.]  Conybeare  and  Hoavson,  from  the  similarity  between  this 
Epistle  and  that  to  the  Romans,  the  same  line  of  argument  in  both  occupying  the  writer's  mind,  think  it  was  not 
written  till  his  stay  at  Corinth  (Acts  20.  2,  3),  during  the  winter  of  57-58,  whence  he  wrote  his  Epistle  to  the  Romans; 
and  certainly,  in  the  theory  of  the  earlier  writing  of  it  from  Ephesus,  it  does  seem  unlikely  that  the  two  Epistles  to 
the  Corinthians,  so  dissimilar,  should  intervene  between  those  so  similar  as  the  Epistles  to  the  Galatians  and 
Romans;  or  that  the  Epistle  to  the  Galatians  should  intervene  between  the  second  to  the  Thessalonians  and  the 
first  to  the  Corinthians.  The  decision  between  the  two  theories  rests  on  the  words,  "so  soon."  If  these  be  not  con- 
sidered inconsistent  with  little  more  than  three  years  having  elapsed  since  his  second  visit  to  Galatia,  the  argument, 
from  the  similarity  to  the  Epistle  to  the  Romans,  seems  to  me  conclusive.  This  to  the  Galatians  seems  written  on 
the  urgency  of  the  occasion,  tidings  having  reached  him  at  Corinth  from  Ephesus  of  the  Judaizing  of  many  of 
his  Galatian  converts,  in  an  admonitory  and  controversial  tone,  to  maintain  the  great  principles  of  Christian 
liberty  and  justification  by  faith  only;  that  to  the  Romans  is  a  more  deliberate  and  systematic  exposition  of  the 
same  central  truths  of  theology,  subsequently  drawn  up  in  writing  to  a  Church  with  which  he  was  personally  nnao- 
quainted.  See  Note,  ch.  1.  6,  for  Bihks'  view.  Paley  (ITorce  Paulince)  well  remarks  how  perfectly  adapted  the  con- 
duct of  the  argument  is  to  the  historical  circumstances  under  which  the  Epistle  was  written !  Thus,  that  to  the 
Galatians,  a  Church  which  Paul  had  founded,  he  puts  mainly  upon  authority;  that  to  the  Romans,  to  whom  he  was 
not  personally  known,  entirely  upon  argument. 
322 


PauTs  Greetinr/s  to  the  Disci ptex. 


GALATIANS  I. 


The  Cniise  of  his  Writing  to  ihem. 


CHAPTER   I. 

Ver.  1-24.  Superscuiption.  Greetings.  The  Cause 
OF  HIS  Writing  is  their  Speedy  Falling  away  from 
the  Gospel  he  Taught.  Defence  of  his  Teaching: 
His  Apostolic  Call  Independent  of  Man.  Jiulaizing 
teachers  had  persuaded  the  Galatians  that  St.  Paul  had 
taught  them  the  new  religion  imperfectly,  and  at  second 
hand;  that  the  founder  of  their  Church  himself  possessed 
only  a  deputed  commission,  the  seal  of  truth  and  author- 
ity being  in  the  apnst.es  at  Jerusalem:  moreover,  that 
whatever  he  might  profess  among  them,  he  had  himself 
at  other  times,  and  in  other  places,  given  way  to  the  doc- 
trine of  circumcision.  To  refute  this,  he  appeals  to  the 
history  of  liis  conversion,  .and  to  the  manner  of  his  con- 
ferring with  the  apostles  when  he  met  tliem  at  Jerusa- 
lem; tliatsofar  was  his  doctrine  from  being  derived  from 
them,  or  they  from  exercising  any  superiority  over  him, 
that  they  had  simply  assented  to  what  he  had  already 
preached  among  the  Gentiles,  which  preacliing  was  com- 
municated, not  by  them  to  him,  but  by  himself  to  tliem. 
[Paley.]  Such  an  apologetic  Epistle  couhl  not  be  a  later 
forgerj',  the  objections  which  it  meets  only  coming  out 
incidentally,  not  being  obtruded  as  they  would  be  by  a 
forger;  and  also  being  such  as  could  only  arise  in  the  ear- 
liest age  of  the  Church,  when  Jerusalem  and  Judaism 
still  held  a  prominent  place.  1.  apostle— in  the  earliest 
Epistles,  the  two  to  the  Thessalonians,  through  humility, 
he  uses  no  title  of  authority;  but  associates  with  liim 
"Silvanus  and  Timotheus;"  yet  here,  though  "  brethren" 
(v.  2)  are  with  him,  he  does  not  7iame  them,  but  puts  his 
own  name  and  apostleship  prominent ;  evidently  because 
his  apostolic  commission  needs  now  to  be  vindicated 
against  deniers  of  it.  of— Greek,  "  from."  Expressing  the 
origin  from  which  his  mission  came,  "  not  from  men"  but 
from  Christ  and  the  Father  (understood)  as  the  source. 
"By"  expresses  the  immediate  operating  agent  in  the 
call.  Not  only  was  the  call  from  God  as  its  ultimate 
source,  but  %  Christ  and  the  Father  as  the  immediate 
agent  in  calling  him  (Acts  22.  15,  and  215.  lG-18).  The  lay- 
ing on  of  Ananias'  hands  (Acts  9.  17)  is  no  objection  to 
this  ;  for  that  was  but  a  sign  of  the  fact,  not  an  assisting 
cause.  So  the  Holj-  Giiost  calls  him  specially  (Acts  lo.  2, 
3);  he  was  an  apostle  before  this  special  mission,  man — 
singular;  to  mark  the  contrast  to  "Jesus  Christ."  The 
opposition  between  "Christ"  and  "man,"  and  His  name 
being  put  in  closest  connection  with  God  the  Father,  im- 
ply His  Godhead,  raised  liim  from  tlic  dead— Implying 
that,  though  he  had  not  seen  Him  in  His  humiliation  as 
the  other  apostles  (which  was  made  an  objection  against 
him),  he  had  seen  and  been  constituted  an  apostle  by  Ilbn 
in  His  resurrection  power  (Matthew  28.  18;  Romans  1.  4,  5). 
Cf.  as  to  the  ascension,  the  consequence  of  the  resurrec- 
tion, and  the  cause  of  His  giving  "apostles,"  Ephesians 
4.11.  He  rose  again,  too,  for  our  justi\ficatio)i  (Komnns  4. 
2.i);  thus  St.  Paul  prepares  the  way  lor  the  prominent 
subject  of  the  Epistle,  justification  in  Christ,  not  by  the 
law.  3.  nil  tlie  bretUreii — I  am  not  alone  in  my  doctrine ; 
all  my  colleagues  in  the  Gospel-work,  travelling  with  me 
(Acts  IS).  2!»,  Gains  and  Aristarchus  at  Ephesus;  Acts  20.  4, 
Sopater,  .Secundus,  Timotheus,  Tychicus,  Trophimus, 
some,  or  all  of  these),  join  with  me.  Not  that  these  were 
joint  authors  with  St.  Paul  of  the  Epistle;  but  joined  him 
in  the  sentiments  and  salutations.  The  phrase,  "all  the 
brethren,"  accords  with  a  date  when  he  had  many  trav- 
elling companions,  he  and  they  having  to  bear  jointly  the 
collection  to  Jerusalem.  [Conybeare  and  HowsoN.]  tlie 
clinrcUea — Pcssinus  and  Ancyra  were  the  principal  cities; 
but  doubtless  there  were  many  other  churches  in  G.ala- 
tla(Acts  18.23;  ICorinthians  16. 1).  Hedoesnotattach  any 
honourable  title  to  the  churches  hei"e,  as  elsewhere,  being 
displeased  at  their  Judaizing.  See  1  Corinthians;  1  The.s- 
fialonians,  itc.  The  first  Epistle  of  Peter  is  addressed  to  Jew- 
ish Christians  sojourning  in  tlalatla  (1  Peter  1.  1),  among 
otlier  places  mentioned.  It  is  interesting  thus  to  find  the 
npostle  of  the  circumcision,  as  well  as  the  apostle  of  the 
uncircumcision,  once  at  Issue  (ch.  2.  7-15),  co-operating  to 
build  up  the  same  churches.    3.  from  .  .  .from  — Omit 


the  second  "  from."  The  Greefcjolns  God  the  Father  and 
our  Lord  Jesus  Christ  in  closest  union,  by  the^-e  being  but 
the  one  preposition.  4.  gave  Ulmsclf— (ch.  2.  20)— unto 
death,  as  an  ofiering.  Found  only  in  this  and  the  Pastoral 
Epistles.  The  Greek  is  ditTerent  in  Ephesians  5.  25  (Ti'ote). 
for  our  sins  — which  enslaved  us  to  the  present  evil 
world,  deliver  us  from  Uxls— Greek,  "out  of  the,"  &c. 
The  Father  and  Son  are  each  said  to  "deliver  us,"  &c 
(Colossians  1.  IS);  but  the  Son,  not  the  Father,  "gave  Him 
self  for"  us  in  order  to  do  so,  and  make  us  citizens  of  a  bet- 
ter world  (Philippians  3.  20).  The  Galatians  in  desiring  to 
return  to  legal  bondage  are,  he  Implies,  renouncing  the 
deliverance  which  Christ  wrought  for  us.  This  he  more 
fully  repeats,  ch.  3.  13.  "  Deliver"  is  the  very  word  used 
by  the  Lord  as  to  His  deliverance  of  Paul  himself  (Acts 
20.17);  an  undesigned  coincidence  between  St.  Paul  and 
Luke,  world— GrVec/i:,  "  age ;"  system  or  course  of  the  world, 
regarded  from  a  religious  point  of  view.  The  present  age 
opposes  the  "glory"  (v. 5)  of  God, and  is  under  the  author- 
ity of  the  Evil  One.  The  "ages  of  ages"  (Greek,  v.  5)  are 
opposed  to  "  the  present  evil  age."  nccordiug  to  tlie  will 
of  God  aud  tJie  VaUxcr— Greek,  "Of  Him  who. is  at  once 
God  [the  sovereign  Creator]  and  our  Father"  (John  6.  33, 
39;  10.  18,  end).  Without  merit  of  ours.  His  sovereignty 
as  "God,"  and  our  filial  relation  to  Him  as  "ouK 
Father,"  ought  to  keep  us  from  blending  our  own  legal 
notions  (as  the  Galatians  were  doing)  with  His  will  and 
plan.  This  paves  the  way  for  his  argument.  5.  be  glory — 
rather,  as  Greek,  "  Be  tJie  glory  ;"  the  glory  which  is  pecu- 
liarly and  exclusively  His.  Cf.  Eptiesians  3.  21,  iVo^e.  6. 
Without  the  usual  expressions  of  thanksgiving  for  their 
faith,  &c.,  he  vehemently  plunges  into  his  suliject,  zeal- 
ous for  "the  glory"  of  God  (v.  5),  which  was  being  dis- 
paraged by  the  Galatians  falling  away  from  tlie  pure 
Gospel  of  the  "grace"  of  God.  I  inarvel— Implying  that 
he  had  hoped  better  things  from  them,  whence  his  sor- 
rowful surprise  at  their  turning  out  so  different  from 
his  expectations,  so  soon— after  my  last  visit;  wlien  I 
lioped  and  thought  you  were  untainted  by  the  Judaizing 
teachers.  If  this  Epistle  was  written  from  Corintli,  the 
interval  would  be  a  little  more  than  three  years,  whic-h 
would  be  "soon"  to  have  fallen  .iway,  if  they  were  appa- 
rently sound  at  the  time  of  his  visit.  Ch.  4.  18,  20  may 
imply  that  he  saw  no  symptom  of  unsoundness  then, 
such  as  he  hears  of  in  them  iiow.  But  English  Vei-sio7t  is 
probably  not  correct  there.  See  JVotc,  also  see  Intro- 
duction. If  from  Ephesus,  the  interval  would  be  not 
more  than  one  year.  Birks  holds  the  Epistle  to  have 
been  written  from  Corinth  after  his  first  visit  to 
Galatia;  for  this  agrees  best  with  the  "so  soon"  here; 
with  cli.  4.  IS,  "It  is  good  to  be  zealously  att'ected  always 
in  a  good  thing,  and  not  only  when  I  am  present  with 
you."  If  they  had  persevered  in  the  faith  during  three 
years  of  his  first  absence,  and  only  turned  aside  after  his 
second  visit,  they  could  not  be  charged  justly  with  adher- 
ing to  the  truth  only  when  he  was  present;  for  his  first 
absence  was  longer  than  both  his  visits,  and  thej'  would 
have  obeyed  longer  in  his  "atisence"  than  in  his  "pres- 
ence." But  if  their  decline  had  begun  immediately  after 
he  left  them,  and  before  his  return  to  them,  the  reproof 
will  be  just.  But  see  iVo<c,  ch.  4.  13.  remo-veil-ti-anslate, 
"are  being  removed,"  i.e.,  ye  are  suffering  yourselves  so 
soon  (whether  from  the  time  of  my  last  visit,  or  from  the 
time  of  the  first  temptation  held  out  to  you)  [Par.eus]  to 
be  removed  by  Jewish  seducers.  Tlius  he  softens  the  cen- 
sure by  Implying  that  the  Galatians  were  tempted  by 
seducers  from  without,  with  whoni  the  chief  guilt  lay; 
and  the  present,  "yc  are  being  removed,"  implies  that 
their  seduction  was  only  in  process  of  being  etiected,  not 
that  it  was  actually  cfil-cted.  Wahl,  Alfoud,  &c.,  tako 
the  Greek  iis  middle  voice,  "Ye  are  removing"  or  "pass- 
ing over."  "Sliiftlng  j-our  ground."  [Conybe.a.re  and 
HowsoN.]  But  thus  the  point  of  St.  Paul's  oblique  refer- 
ence to  their  mlsleaders  is  lost;  and  in  Hebrews  7.  12  Iho 
Greek  Isused  passively.  Justifying  its  being  taken  so  here. 
On  the  Impulsiveness  and  fickleness  of  the  Gauls, 
whence  the  Galatians  sprang  (another  form  of  Kel-t-s 
the  progenitors  of  the  Erse,  Gauls,  Cymri,  and  Belgians). 

323 


Paul  Learned  the  Gospel  not  of  Men, 


GALATIANS  I. 


but  by  the  Revelation  of  Jems  Christ. 


see  Introduclion  and  CiESAR,  B.  G.,  3.  19.    from  liJm  tliat 

called  yow— God  the  Father  (v.  15  ;  ch.  5.  S;  Romans  8.  80; 
1  Corinthians  1.  9;  1  Tlicssaloniaiis  2.  12;  5.  Zi).  into— 
rather,  as  Greek,  "IN  the  grace  of  Christ,"  as  tlie  element 
in  wliich,  and  tlie  instrument  b;j  which,  God  calls  ns  to  sal- 
vation, '■'f.  Note,  1  Corintliians  7, 13;  Romans  5.  13,  "the 
U'.il  by  (Grec/:,  'in')  grace  {Greek,  'the  grace')  of  (tlie)  one 
jnan."  "The  grace  of  Christ,"  is  Christ's  gratuitously 
purchased  and  bestowed  justification,  reconciliation,  and 
eternal  life,  another— rather,  as  Greek,  "a  second  and 
different  Gospel,"  i.e.,  into  a  so-called  Gospel,  different 
altogether  from  the  only  tnie  Gospel.  7.  another— A 
distinct  Greek  word  from  that  in  v.  6.  Though  I  called  it 
a  Gospel  {v.  6),  it  is  not  really  so.  There  is  really  but  one 
Gospel,  and  no  other  Gospel.  Vint— translate,  "  Only  that 
there  are  some  that  trouble  you,"  &c.  (ch.  3.  10, 12).  All  I 
meant  by  the  "different  Gospel"  was  nothing  but  a  per- 
version by  "some"  of  the  one  Gospel  of  Christ,  -wonlil 
pervert— GrceA:,  "wish  to  pervert;"  they  could  not  really 
pervert  the  Gospel,  though  they  could  pervert  Gospel  pro- 
fessors (cf.  ch.  4.  9,  17,  21;  6. 12,  13;  Colossians  2.  18).  Though 
acknowledging  Christ,  they  insisted  ou  circumcision  and 
Jewish  ordinances,  and  professed  to  rest  on  the  authority 
uf  other  apostles,  viz.,  Peter  and  James.  But  Paul  recog- 
nizes no  Gospel,  save  the  pure  Gospc«i.  8.  But— However 
weighty  they  may  seem  "  who  trouble  you."  Translate  as 
Greek,  "Even  though  we,"  viz.,  I  and  the  brethren  with 
me,  weighty  and  many  as  we  are  {v.  1,  2).  Tlie  Greek  im- 
plies a  case  supposed  which  never  has  occurred,  angel— 
in  which  light  ye  at  first  received  me  (ef.  ch.  4. 14;  1  Co- 
rinthians 13. 1),  and  whose  authority  is  the  highest  possi- 
ble next  to  that  of  God  and  Christ.  A.  new  revelation, 
even  though  seemingly  accredited  by  miracles,  is  not  to 
be  received  if  it  contradict  the  already  existing  revela- 
tion. For  God  cannot  contradict  Himself  (Deuteronomy 
13. 1-3;  1  Kings  13.  18;  Matthew  21.  24;  2  Thessalonians  2.9). 
The  Judaizing  teachers  sheltered  themselves  under  the 
names  of  the  great  apostles,  James,  John,  and  Peter;  "  Do 
not  bring  these  names  up  to  me,  for  even  if  an  angel,"  &c. 
Not  that  he  means,  the  apostles  really  supported  the 
Judaizers;  but  he  wishes  to  show,  when  the  truth  is  in 
question,  respect  of  persons  is  inadmissible.  [Curysos- 
TOM.]  i>reacU— 1.  e.,  "should  preach."  any  otlicr  gospel 
.  .  .  tlian— The  Greek  expresses  not  so  much  "any  other 
Gospel  different  from  what  we  have  preached,"  as,  "any 
Gospel  BESIDE  that  which  we  preached."  This  distinctly 
opposes  the  traditions  of  the  Church  of  Rome,  which  are 
at  once  besides  and  against  (the  Greek  includes  both  ideas) 
the  written  Word,  our  only  attested  rule.  9.  said  before — 
when  we  were  visiting  you  (so "before"  means, 2  Corinth- 
ians 13.  2).  Cf.  ch.  5.  2,  3,  21.  Translate,  "If  any  man 
2yreachcth  unto  you  any  Gospel  beside  that  which,"  &c. 
Observe  the  indicative,  not  the  subjunctive  or  con- 
ditional mood,  is  used,  "preacheth,"  lit.,  "furnisheth  you 
with  any  Gospel."  The/ac<  is  assumed,  not  merely  sup- 
posed as  a  contingency,  as  in  v.  8,  "preach,"  or  "should 
preach."  This  implies  that  he  had  already  observed  {viz., 
daring  his  last  visit)  the  machinations  of  the  Judaizing 
teachers;  but  his  suriyrlse  {v.  C)  now  at  the  Galatians  being 
misled  by  them,  implies  that  they  had  not  apparently 
been  so  then.  As  in  v.  8  lie  had  said, "  which  we  preached," 
so  here,  with  an  augmentation  of  the  force,  "which  ye 
received;"  acknowledging  that  they  had  truly  accepted  it. 
aQcursed- Tlie  opposite  appears,  ch.  6.  16.  10.  For — Ac- 
co.uuting  for  the  strong  language  he  has  just  used,  do  I 
910W— Resuming  the  "  now"  of  v.  9.  "Am  I  now  persuading 
men"  [Alfobd],  i.  e.,  conciliating?  Is  what  I  have  just 
new  said  a  sample  of  men-pleasing,  of  which  I  am  ac- 
cused? His  adversaries  accused  him  of  being  an  inter- 
ested flatterer  of  men,  "  becoming  all  things  to  all  men," 
lo  make  a  party  for  himself,  and  so  observing  the  law 
among  the  Jews  (for  instance,  circumcising  Timothy),  yet 
persuading  the  Gentiles  to  renounce  it  (ch.  5. 11)  (in  order 
lo  flatter  those,  really  keeping  them  in  a  subordinate 
sUte,  not  admitted  to  the  full  privileges  which  the  cii-- 
cumcised  ahrne  enjoyed).  Neander  explains  the  "now" 
thus:  Once,  when  a  Pharisee,  I  was  actu.ated  only  by  a 
•«jgard  to  human  authority  [and  to  please  men,  Luke  16. 
324 


15;  John  5. 44],  but  now  I  teach  as  responsible  to  God  alone 
(1  Corinthians  4.  3).  or  God  1— Regard  is  to  be  had  to  God 
alone,  for  if  1  yet  pleased  men— The  oldest  MSS.  omit 
"for."  "If  I  were  still  pleasing  men,"  &c.  (Luke  0.  2d; 
John  15.  19;  1  Thessalonians  2.4;  James  4.  4;  IJohn  4.5). 
On  "yet,"  cf.  ch.  5.  11.  servant  of  CUrist — and  so  pleas- 
ing Him  in  all  things  (Titus  2.9;  Colossians  3.22).  11. 
certify- 1  made  known  to  you  as  to  the  Gospel  which 
was  preached  by  me,  that  it  is  not  alter  man,  i,  e.,  not  of, 
by,  or  from  man  {v.  1, 12).  It  is  7iot  according  to  man;  not 
influenced  by  mere  human  considerations,  as  it  would  be, 
if  it  were  of  human  origin,  bretliren — He  not  till  now 
calls  them  so.  13.  Translate,  "For  not  even  did  I  myself 
(any  more  than  the  other  apostles)  receive  it  from  man, 
nor  was  I  taught  it  (by  man)."  "Received  it,"  implies 
the  absence  of  labour  in  acquiring  it.  "Taught  it," 
implies  the  labour  of  learning,  by  tUc  revelation  of 
.Jesus  C\\x\^t— translate,  "By  revelation  of  (i.  c,  from) 
Jesus  Christ."  By  His  revealing  it  to  me.  Probably  this 
took  place  during  the  three  years,  in  part  of  which  he 
sojourned  in  Arabia  {v.  17,  IS),  in  the  vicinity  of  the  scene 
of  the  giving  of  the  law;  a  fit  place  for  such  a  revelation, 
of  the  Gospel  of  grace,  which  supersedes  the  ceremonial 
law  (ch.  A.  25).  He,  like  other  Pharisees  who  embraced 
Christianity,  did  not  at  first  recognize  its  independence 
of  the  Mosaic  law,  but  combined  both  together.  Ananias, 
his  first  instructor,  was  universally  esteemed  for  his  legal 
piety,  and  so  was  not  likely  to  have  taught  him  to  sever 
Christianity  from  the  law.  This  severance  was  partially 
recognized  after  the  martyrdom  of  Stephen.  But  St. 
Paul  received  it  by  special  revelation  (1  Corinthians  11. 
23;  15,  3;  1  Thessalonians  4.  15).  A  vision  of  the  Lord 
Jesus  is  mentioned  (Acts  22.  18),  at  his  first  visit  to 
Jerusalem  {v.  18);  but  this  seems  to  have  been  subse- 
quent to  tlie  revelation  here  meant  (cf.  v.  15-lS),  and  lo 
have  been  confined  to  giving  a  particular  command.  The 
vision  "fourteen  years  before"  (2  Corinthians  12. 1),  &c., 
was  in  A.  d.  43,  still  later,  six  j'ears  after  his  conversion. 
Thus  Paul  is  an  independent  witness  to  the  Gospel. 
Though  he  had  recived  no  instruction  from  the  apostles, 
but  from  the  Holy  Gnost,  yet  when  he  met  them  his  Gos- 
pel exactly  agreed  with  theirs.  13.  Heard- even  before  I 
came  among  you.  conversation — "  my  former  waj'  of 
life.'"  Je-»vs'  religion- the  term  "Hebrew,"  expresses 
the  language.  "Jew,"  the  nationality,  as  distinguished 
from  the  Gentiles.  "Israelite,"  the  highest  title,  the  re- 
ligious privileges,  as  a  member  of  the  theocracy.  t3»e 
CliurcU— Here  singular,  marking  its  unity,  though  con- 
stituted of  many  particular  churches,  under  the  one 
Head,  Christ,  of  God— added  lo  mark  the  greatness  of 
his  sinful  alienation  from  God  (1  Corinthians  15.  19). 
vrasted— laid  it  waste:  the  opposite  of  "building  it  up." 
14.  profited — Greek,  "I  was  becoming  a  proficient ;"  "I 
made  progress."  above— beyond,  my  equals— GrrfeA, 
"  Of  mine  own  age,  among  my  countrymen."  traditions 
of  n»y  fathers- vis.,  tliose  of  the  Pharisees,  Paul  being  "a 
Pharisee,  and  son  of  a  Pharisee"  (Acts  23.  6;  26.  5).  "My 
fathers,"  show  that  it  is  not  to  be  understood  generally 
of  the  traditions  0/  the  nation.  15.  separated— "  set  me 
apart:"  in  the  purposes  of  His  electing  love  (cf.  Acts 
9.  15;  22.  14),  in  order  to  show  in  me  His  "pleasure," 
which  is  the  farthest  point  that  any  can  reach  in  inquir- 
ing the  causes  of  his  salvation.  The  actual  "separating" 
or  "setting  apart"  to  the  work  marked  out  for  him,  is 
mentioned  Acts  13.  2;  Romans  1. 1.  There  is  an  allusion, 
perhaps,  in  the  way  of  contrast,  to  the  derivation  of  Pha- 
risee from  Hebrew,  pharash,  "  separated."  I  was  once  a  so- 
called  Pharisee  or  Separatist,  but  God  had  separated  me  to 
something  far  better,  from  . . .  -tvomb — Thus  merit  in  ma 
was  out  of  tlie  question,  in  assigning  causes  for  His  call 
(Romans  9.  11).  Grace  is  the  sole  cause  (Psalm  22.  9;  71.  6; 
Isaiah  49. 1,  5;  Jeremiah  1.  5;  Luke  1.  15).  called  mc— ou 
the  way  to  Damascus  (Acts  9).  16.  reveal  liisSon  In  iiie— 
within  me,  in  my  inmost  soul,  by  the  Holy  Spirit  (en.  2. 
20).  Cf.  2  Corinthians  4.6,  "Shined  in  our  hearts."  The  re- 
vealing of  His  Son  by  me  to  the  Gentiles  (so  translate  for 
"  heathen  ")  was  impossible,  unless  He  had  fii'»t  revealed 
His  Son  in  me;  at  first  on  my  conversion,  but  especially 


What  Paul  was  before  his  Calling, 


GALATIANS  II. 


and  what  he  Did  Presently  ajter. 


at  the  subsequent  revelation  from  Josus  Christ  (v.  12), 
■whereby  I  learnt  the  Gospel's  independence  of  the  Mosaic 
law.  tUat  I  might  preacli — The  present  in  tlie  Greek, 
which  includes  the  Idea  "that  I  may  preach  Him,"  im- 
plying an  office  still  coiiii)iwt?ij7.  This  was  tlie  main  com- 
mission entrusted  tOuhim  (ch.  2.7,  9).  Immediately— con- 
nected chiefly  with  "  I  went  Into  Arabia"  {v.  17).  It  de- 
notes the  sudden  fitness  of  the  apostle.  So  Acts  9.  20, 
" Straightivay  he  preached  Ciirist  in  the  sj-nagogue."  I 
conferred  wot— Greek,  "  I  had  not  furtlier  (uia.,  in  addi- 
tion to  revelation)  recourse  to  .  .  .  for  tlie  purpose  of  con- 
sulting." The  Divine  revelation  was  snffloient  for  me. 
[Bengel.]  flesh  and  blood— (Mattlicw  16.  17.)  17.  ^vent 
I  up — Some  of  the  oldest  MSS.  read,  "went  away."  to 
Jerusalem — the  seat  of  the  apostles.  Into  Arabia — This 
journey  (not  recorded  in  Acts)  was  during  tlie  whole 
period  of  his  stay  at  Damascus,  called  by  St.  Luke  (Acts 
9.  23),  "  many  (Greek,  a  considerable  number  of)  daj's."  It 
Is  curiously  confirmatory  of  the  legitimacy  of  taking 
"many  days  "to  stand  for  "three  years,"  that  the  same 
phrase  exactly  occurs  in  the  same  sense  (1  Kings  2.  38,  39). 
This  was  a  country  of  the  Gentiles;  here  doubtless  he 
preached  as  he  did  before  and  after  (Acts  9.  20,  22)  at  Da- 
mascus: thus  he  shows  the  independence  of  his  apostolic 
commission.  He  also  here  had  that  comparative  retire- 
ment needed,  after  ttie  first  fervour  of  his  conversion,  to 
prepare  him  for  the  great  work  before  him.  Cf.  Moses 
(Acts  7,  29,  30).  His  familiarity  with  the  scene  of  tlie 
giving  of  the  law,  and  the  meditations  and  revelations 
waich  he  had  there,  appear  in  ch.4.  24,  2o;  Hebrews  12. 
18.  See  Note,  v.  12.  The  Lord  from  heaven  communed 
with  hira,  as  He  on  earth  in  the  days  of  His  flesh  com- 
muned with  the  other  apostles,  returned  again— G'reeA; 
"returned  back  again."  18.  after  three  years — dating 
from  my  conversion,  as  appears  by  the  contrast  to  "  im- 
mediately "  {v.  16).  This  is  the  same  visit  to  Jerusalesn  as 
in  Acts  9.  26,  and  at  this  visit  occurred  tlie  vision  (Acts  22. 
17,  IS).  The  Incident  which  led  to  his  leaving  Damascus 
(Acts  9.  25;  2  Corinthians  11. 33)  was  not  tlie  main  cause  of 
his  going  to  Jerusalem.  So  that  there  is  no  discrepancy  in 
thestatementheretliat  he  went  "  to  see  Peter;"  or  rather, 
as  Geek,  "to  make  tlie  acquaintance  of;"  "  to  become 
personally  acquainted  witli."  The  two  oldest  MSS.  read, 
"Cephas,"  the  name  given  Peter  elsewhere  in  tlie  Epistle, 
the  Hebrew  name;  as  Peter  is  the  Greek  (John  1.  12).  Ap- 
propriate to  the  view  of  him  here  as  the  apostle  espe- 
cially of  the  Hebrews.  It  is  remarkable  tliat  Peter  him- 
self, in  his  Epistles,  uses  the  Greek  name  Peter,  perhaps 
to  mark  his  antagonism  to  the  Judaizers  who  would 
cling  to  the  Hebraic  form.  He  was  prominent  among  the 
apostles,  though  James,  as  bishop  of  Jerusalem,  had  the 
chief  authority  there  (Matthew  16.  IS),  fifteen  days- only 
fifteen  days;  contrasting  with  the  long  period  of  three 
years,  durii\g  which,  previously,  he  had  exerci.sed  an  In- 
dependent commission  in  preaching:  a  fact  proving  on 
the  face  of  It,  how  little  he  owed  to  Fetor  in  regard  to  his 
apostolical  authoritj'or  instruction.  The  Greek  for  "to 
see,"  at  the  same  time  implies,  visiting  a  person  important 
'to  know, snc\\  as  Peter  was.  The  plots  of  the  Jews  pre- 
vented him  sUiying  longer  (Acts  9.  29).  Also,  the  vision 
directing  him  to  depart  to  the  Gentiles,  for  that  the  peo- 
pie  of  Jerusalem  would  not  receive  his  testimony  (Acts 
22.17,18).  abode— or  "tarried."  [Eli>icott,  &c.]  19.  Cf. 
Acts  9.27,  28,  wherein  Luke,  as  an  historian,  describes 
more  generally  what  St.  Paul,  the  suliject  of  the  history, 
himself  details  more  particularly.  The  history  speaks  of 
"apostles;"  and  St.  Paul's  mention  of  a  second  apostle 
besides  Peter,  reconciles  the  Epistle  and  the  history.  At 
Stephen's  martyrdom,  and  the  consequent  persecution, 
the  other  ten  apostles,  agreeably  to  Christ's  directions, 
■eem  to  have  soon  (though  not  immediately.  Acts  8. 1-1)  left 
Jerusalem  to  preach  elsewhere.  James  remained  in 
charge  of  the  mother  Church,  as  its  bishop.  Peter,  the 
apostle  of  the  circumcision,  was  present  during  Paul's 
fifteen  days'  stay;  but  he,  too,  presently  after  (Acts  9.  32), 
went  on  a  circuit  through  Judea.  James,  the  Lord'* 
bEothcr— This  designation,  to  distinguish  him  from 
James  the  son  of  Zebedee,  was  appropriate  whilst  that 


apostle  was  alive.  But  before  St.  Paul's  second  visit  to 
Jerusalem  (ch.  2.  1;  Acts  15.),  he  had  been  beheaded  by 
Herod  (Acts  12.  2).  Accordingly,  in  the  subsequent  men- 
tion of  James  here  (ch.  2.  9, 12),  he  is  not  designated  by  thi.s 
distinctive  epithet:  a  minute,  undesigned  coincidence, 
and  proof  of  genuineness.  James  was  the  Lord's  brother, 
not  in  our  strict  sense,  but  in  the  sense,  "cousiu,"or 
"kiijsman"  (Matthew  28.  10;  John  20.  17).  His  brethren 
are  never  called  "sons  of  Joseph,"  which  they  would 
have  been  had  they  been  the  Lord's  brothers  strictly. 
However,  cf.  Psalm  69.  8,  "  I  am  an  alien  to  my  mother's 
children."  In  John  7.  3,  5,  the  "  brethren  "  who  believed 
not  in  Him  may  mean  His  near  relations,  not  including 
the  two  of  His  brethren,  i.  e.,  relatives  (James  and  Jude) 
who  were  among  the  Twelve  apostles.  Acts  1.14,  "His 
brethren,"  refer  to  Simon  and  Joses,  and  others  (Matthew 
13.  5o)  of  His  kinsmen,  who  were  not  apostles.  It  is  not 
likely  there  would  be  two  pairs  of  brothers  named 
alike,  of  such  eminence  as  James  and  Jude;  the  likeli- 
hood is  that  the  apostles  James  and  Jude,  are  also  the 
writers  of  the  Epistles,  and  the  brethren  of  Jesus. 
James  and  Joses  were  sons  of  Alpheus  and  Mary, 
sister  of  the  Virgin  Mary.  30.  Solemn  asseveration  that 
his  statement  is  true  that  his  visit  was  but  for  fifteen  days, 
and  that  he  saw  no  apostle  save  Peter  and  James.  Prob- 
ably it  had  been  reported  by  Judaizers  that  he  had  re- 
ceived a  long  course  of  instructions  from  the  apostles  in 
Jerusalem  from  the  first;  hence  his  earnestness  in  assert- 
ing the  contrary  facts.  31.  I  came  Into  .  .  ,  Syi-ia  and 
Cllicia— "  preaching  the  faith"  {v.  23),  and  so,  no  doubt, 
founding  tlie  churches  in  Syria  and  Cilicla,  which  he  sub- 
sequently confirmed  in  the  faith  (Acts  15.  23,41).  He  prob- 
ably went  first  to  Cffisarea,  tlie  main  seaport,  and  thence 
by  sea  to  Tarsus  of  Cilicia,  his  native  place  (Acts  9. 30),  and 
thence  to  Syria;  Cilicia  having  its  geographical  affinities 
with  Syria,  rather  than  witii  Asia  Minor,  as  the  Tarsus 
mountains  separate  it  from  the  latter.  His  placing 
"Syria"  in  the  order  of  words  before  "Cilicia,"  is  due  to 
Antioch  being  a  more  important  city  than  Tarsus,  as  also 
to  his  longer  stay  in  the  former  city.  Also  "Syria  and 
Cilicia,"  from  their  close  geograpliicai  connection,  became 
a  generic  geographical  phrase,  the  more  important  dis- 
trict being  placed  first.  [Conybeare  and  Howson.]  This 
sea  journey  accounts  for  his  being  "unknown  by  face  to 
the  churches  of  Judea"  (v.  22).  He  passes  by  in  silence  his 
second  visit,  with  alms,  to  Judea  and  Jerusalem  (Acts  11. 
30) ;  doubtless  because  it  was  for  a  limited  and  special  ob- 
ject, and  would  occupy  but  a  few  days  (Acts  12.  25),  as 
there  raged  at  Jerusalem  at  the  time  a  persecution  in 
which  James,  the  brother  of  John,  was  martyred,  and 
Peter  was  in  prison,  and  James  seems  to  have  been  the 
only  apostle  present  (Acts  12.17);  so  it  was  needless  to 
mention  this  visit,  seeing  that  he  could  not  at  such  a 
time  have  received  the  instructions  which  the  Galatiaus 
alleged  he  had  derived  from  the  primary  fountains  of  au- 
tlioritj%  the  apostles.  33.  So  far  was  I  from  being  a  disci- 
ple of  the  apostles,  that  I  was  even  unknoivn  in  the  churches 
0/  Judea  (excepting  Jerusalem,  Acts  9.26-29),  whicli  were 
the  chief  scene  of  their  labours.  33.  Translate  as  Greek, 
"They  were  hearing:"  tidings  were  brought  them  from 
time  to  time.  [Conybeake  and  Howson.]  lie  wliicli 
persecuted  us  in  times  past— "our  former  persecutor-." 
[Alfori).]  Tlie  designation  by  which  ho  was  known 
among  Christians  still  better  than  by  his  name  "Saul." 
de^royed  —  Gree/c,  "was  destroying."  34.  In  nie— "in 
my  case."  "Having  understood  the  entire  change,  and 
that  the  former  wolf  is  now  acting  the  shepherd's  part, 
they  received  occasion  for  Joyful  thanksgiving  to  God  iu 
respect  to  me."  [Theodoket.]  How  different,  he  implies 
to  the  Galatians,  tlieir  spirit  from  yours! 

CHAPTER   II. 

Ver.  1-21.  His  Co-ordinate  Authority  as  Apostle 
OF  the  Circumcision  Recognized  by  the  Apostles. 
Proved  by  his  Rebuking  Petkb  fob  Temporizing  at 
Antioch  :  His  Reasoning  as  to  the  Inconsistency  oit 

JUDAIZING    with   JUSTIFICATION    BY    FAITU.     1.  Tlims- 

325 


PauFs  Co-ordinate  Authority 


GALATIANS  II. 


with  the  Otha-  Apostlen. 


late,  "After  fourteen  years ;"  viz.,  from  Paul's  conversion 
inclusive.  [Alfokd.]  In  the  fourteenth  year  from  his 
conversion,  [Bikks.]  The  same  visit  to  Jerusalem  as  in 
Acts  15.  (A.  D.  50),  when  the  council  of  the  apostles  and 
Church  decided  that  Genlile  Christians  need  not  be  cir- 
cumcised. His  omitting  allusion  to  that  decree  is,  (1.)  be- 
cause liis  design  here  is  to  sliow  the  Galatians  his  own  in- 
dependent apostolic  autliority,  whence  lie  was  not  likely 
to  support  himself  by  their  decision.  Thus  we  see  that 
general  councils  are  not  above  .ipostles.  (2.)  Because  he 
argues  the  point  upon  principle,  not  authoritative  decis- 
ions. (3.)  The  decree  did  not  go  the  lengtli  of  the  position 
maintained  here:  the  council  did  not  impose  Mosaic  or- 
dinances; the  apostle  maintains,  the  Mosaic  institution 
itself  is  at  an  end.  (4.)  The  Galatians  were  Judaiziug,  not 
because  the  Jewish  law  was  imposed  by  authority  of  the 
Church  as  necessary  to  Christianity,  but  because  they 
thought  it  necessary  to  be  observed  by  those  wlio  aspired 
to  higher  perfection  (ch.3.  3;  4.21).  The  decree  would  not 
at  all  disprove  their  view,  and  therefore  would  have  been 
^  useless  to  quote.  St.  Paul  meets  them  by  a  far  more  di- 
rect confutation,  "Christ  is  oi  no  effect  unto  you  wlioso- 
ever  are  justified  by  the  law"  (ch.  5.  4).  [PALE-i.]  Titus 
.  .  also— Specified  on  account  of  what  follows  as  to  him, 
inv.  3.  Paul  and  Barnabas,  and  others,  vfexQ  deputed  by 
the  Church  of  Antioch  (Acts  15.  2)  to  consult  the  apostles 
and  elders  at  Jerusalem  on  the  question  of  circumcision 
of  Gentile  Christians.  3.  by  revelation— Not  from  being 
absolutely  dependent  on  the  apostles  at  Jerusalem,  but 
by  independent  Divine  "  revelation."  Quite  consistent 
with  his  at  the  same  time,  being  a  deputy  from  the  Churcli 
of  Antioch,  as  Acts  15. 2  states.  He  by  this  revelation  was 
led  to  suggest  the  sending  of  the  deputation.  Cf.  the  case 
of  Peter  being  led  by  vision,  and  at  tlie  same  time  by  Cor- 
nelius' messengers,  to  go  to  CiBsarea,  Acts  10.  I .  .  .  com- 
inimicated  unto  tliem — viz.,  "  to  tlie  apostles  and  elders" 
(Acts  15.  2) :  to  the  apostles  in  particular  {v.  9).  i>rivately 
— that  he  and  the  apostles  at  Jerusalem  might  decide  pre- 
viously on  the  principles  to  be  adopted  and  set  forward 
before  tlie  public  council  (Acts  15).  It  was  necessary  that 
tlie  Jerusalem  apostles  sliould  know  boforeliand  that  the 
Gospel  Paul  preached  to  tlie  Gentiles  was  the  same  as 
theirs,  and  had  received  Divine  confirmation  in  the  re- 
sults it  wrouglit  on  the  Gentile  converts.  He  and  Barna- 
bas related  to  the  multitude,  not  tlie  nature  of  the  doctrine 
they  preached  (as  Paul  did  privately  to  the  apostles),  but 
only  the  miracles  vouchsafed  in  proof  of  God's  sanction- 
ing their  preaching  to  tlie  Gentiles  (Acts  15. 12).  to  thcin 
...  of  reputation— James,  Cephas,  and  John,  and  prob- 
ably some  of  the  "  elders ;"  v.  6,  "  those  who  seemed  to  be 
somewhat."  lest,  &c.— "lest  I  should  be  running,  or  have 
run,  in  vain  ;"  i.  e.,  that  they  might  see  that  I  am  not  run- 
ning, and  have  not  run,  in  vain.  Paul  does  not  himself 
fear  lest  he  be  running,  or  had  run,  in  vain;  but  lest  he 
should,  if  he  gave  them  no  explanation,  seem  so  to  them. 
His  race  was  the  swift-running  proclamation  of  the  Gos- 
pel to  the  Gentiles  (cf.  "run,"  Margin,  for  "Word  . .  .  have 
free  course,'"  2  Thessalonians  3.  1).  His  running  would 
have  been  in  vain,  had  circumcision  been  necessary,  since 
he  did  not  require  it  of  his  converts.  3.  But— So  far  were 
they  from  regarding  me  as  running  in  vain,  that  "not 
even  Titus  who  was  with  me,  who  was  a  Greek  (and  there- 
fore uncircumcised),  was  compelled  to  bo  circumcised." 
So  the  GreeA;  should  be  translated.  The  "false  brethren," 
V.  4  ("  certain  of  the  sect  of  the  Pharisees  which  believed," 
Acts  15.  5),  demanded  his  circumcision.  Tlie  apostles, 
however,  constrained  by  the  firmness  of  Paul  and  Barna- 
bas (y.  5),  did  not  compel  or  insist  on  his  being  circum- 
cised. Thus  they  virtually  sanctioned  Paul's  course 
among  the  Gentiles,  and  admitted  his  independence  as 
an  apostle:  the  point  he  desires  to  set  forth  to  the  Gal- 
atians. Timothy,  on  the  other  hand,  as  being  a  proselyte 
of  the  gate,  and  son  of  a  Jewess  (Acts  16. 1),  he  circumcised 
(Acts  16.  3),  Christianity  did  not  interfere  with  Jewish 
usages,  regarded  merely  as  social  ordinances,  though  no 
longer  having  their  religious  significance,  in  the  case  of 
Jews  and  proselytes,  whilst  the  Jewish  polity  and  temple 
BtiU  stood ;  after  the  overthrow  of  the  latter,  those  usages 
326 


naturally  ceased.  To  have  insisted  on  Jewish  usages  for 
Gentile  converts,  would  have  been  to  make  them  essential 
parts  of  Christianity.  To  have  rudely  violated  them  at 
first  in  the  case  of  Jews,  would  have  been  inconsistent  with 
that  charity  which  (in  matters  indifierent)  is  made  all 
tilings  to  all  men,  that  by  all  means  it  may  win  some  (1  Co- 
rintliians  9. 22 ;  cf.  Romans  14. 1-7,  i;i-23).  Paul  brought  Titus 
about  Willi  him  as  a  living  example  of  the  power  of  the 
Gospel  upon  the  uncircumcised  lieathen.  4.  And  tUat — 
i.  e..  What  I  did  concerning  Titus  (vj'z.,  my  not  permitting 
him  to  be  circumcised)  was  not  from  contempt  of  circum- 
cision, but  "on  account  of  the  false  brethren"  (Acts  15. 1, 
24)  who,  had  I  yielded  to  tlie  demand  for  his  being  cir- 
cumcised, would  have  perverted  the  case  into  a  proof  tliat 
I  deemed  circumcision  necessary.  unav»-ares — "in  an 
underhand  manner  brought  in."  privily— stealthily. 
to  spy  out— as  foes  in  the  guise  of  friends,  wishing  to  de- 
stroy and  rob  us  of^our  liberty — from  the  yoke  of  the 
ceremonial  law.  If  they  had  found  that  we  circumcised 
Titus  through  fear  of  the  apostles,  they  would  have  made 
that  a  ground  for  insisting  on  imposing  the  legal  yoke  on 
the  Gentiles,  bring  us  into  bondage — The  Greek  future 
Implies  the  certainty  and  continuance  of  the  bondage  as 
the  result.  5.  Greek,  "To  whom  not  even  for  an  hour  did 
we  yield  by  subjection."  Alford  renders  the  Greek  arti- 
cle, "with  THE  subjection  required  of  us."  The  sense 
rather  is,  We  would  willingly  have  yielded  for  love  [Ben- 
gel]  (if  no  principle  wa*  at  issue),  but  not  in  the  way  of 
subjection,  where  "the  truth  of  -Jie  Gospel"  (v.  14;  Colos- 
sians  1.  5)  was  at  stake  (viz.,  the  fi  ndamental  truth  of  jus- 
tification by  faith  only,  without  the  works  of  the  law, 
contrasted  with  another  Gospel,  ch.  1.  6).  Trutli  precise, 
unaccommodating,  abandons  nothing  that  belongs  to 
itself,  admits  nothing  tliat  is  inconsistent  with  it.  [Ben- 
gel.]  migUt  continue  "witU  you — Gentiles.  We  de- 
fended for  your  sakes  your  true  faith  and  liberties,  which 
you  ai'e  now  renouncing.  6.  Greek,  "From  tliose  who," 
&c.  He  meant  to  complete  the  sentence  with  "I  derived 
no  special  advantage;"  but  he  alters  it  into  "tliey  .  .  . 
added  nothing  to  me."  seemed  to  be  someivUat — i.  e., 
not  that  they  seemed  to  be  what  they  were  not,  but  "were 
reputed  as  parsons  of  some  consequence;"  not  insinuating 
a  doubt  but  that  tliey  were  justly  so  reputed.  acceptctU 
— so  as  to  show  any  partiality;  "  respecteth  no  man's 
person"  (Ephesians  G.  9).  in  conference  added — or  "im- 
parted;" tlie  same  Greek  as  in  ch.  1.  16,  "I  conferred  not 
"With  flesh  and  blood."  As  I  did  not  by  conference  impart 
to  them  aught  at  my  conversion,  so  they  now  did  not  im- 
part aught  additional  to  me,  above  what  I  alrc«*iy  knew. 
This  proves  to  the  Galatians  his  independence  as  an 
apostle.  7.  contrariwise- on  the  contrary.  So  far  frofa 
adding  any  new  light  to  me,  they  gave  in  theik  adhe- 
sion to  the  new  path  on  wliicli  Barnabas  and  I,  by  inde- 
pendent revelation,  had  entered.  So  far  from  censuring, 
they  gave  a  hearty  approval  to  my  independent  course, 
viz.,  the  innovation  of  preacliing  the  Gospel  without  cir- 
cumcision to  the  Gentiles,  -ivlien  tliey  saw — from  the 
effects  whicli  I  showed  tliem,  were  "wrought"  (v.  8;  Acts 
15.  12).  "was  committed  unto  ine — Greek,  "I  was  en- 
trusted with,  &c.,  as  Peter  was  with,"  &c.  gospel  of  tUe 
uncircumcision— i.  e.,  of  the  Gentiles,  who  were  to  be 
converted  without  circumcision  being  required,  circum- 
cision .  .  .  unto  Peter— Peter  had  originally  opened  the 
door  to  the  Gentiles  (Acts  10.  and  15.  7).  But  in  the  ulti- 
mate apportionment  of  the  spheres  of  labour,  the  Jews 
were  assigned  to  him  (cf.  1  Peter  1. 1).  So  Paul  on  the 
other  hand  wrote  to  the  Hebrews  (cf.  also  Colossians  4.11), 
though  his  main  work  was  among  the  Gentiles.  The 
non-mention  of  Peter  in  the  list  of  names,  presciently 
through  the  Spirit,  given  in  Romans  16.,  sliows  tliat 
Peter's  residence  at  Rome,  much  more  primacy,  was  then 
unknown.  The  same  is  palpable  from  the  sphere  liere 
assigned  to  him.  8.  lie  — God  (1  Corinthians  12.  6), 
-wrouglxt  eflfectually— i.  e.,  made  the  preached  word 
efllcacious  to  conversion,  not  only  by  sensible  miracles, 
but  by  the  secret  mighty  power  of  the  Holy  Ghost,  in 
Peter— Ellicott,  &c.,  translates,  "For  Peter."  Gkotius 
translates  as  English  Version,    to — with  a  view  to.    was 


Paul's  Expostulation  icith  Peter. 


GALATIANS   II.        Why  Paul  Believed  in  Justification  by  Faith. 


tnigiUy— translate  as  before,  the  Greek  being  the  same, 
"wrouglit  effectually."    In  me — '"for  (or  'in')  me  also." 

9.  Jajnmcs— Placed  ttrst  in  the  oldest  MSS.,  even  before 
Peter,  as  being  bishop  of  Jerusalem,  and  so  presiding  at 
the  council  (Acts  15).  He  was  called  "  the  Just,"  from  his 
strict  adherence  to  the  law,  and  so  was  especially  popular 
among  the  Jewish  party,  though  he  did  not  fall  into  their 
extremes;  whereas  Peter  was  somewhat  estranged  from 
tbem  through  his  intercourse  witlitlie  Gentile  Christians. 
To  each  apostle  was  assigned  the  sphere  best  suited  to  his 
temperament :  to  St.  James,  who  was  tenacious  of  the  law, 
the  Jerusalem  Jews;  to  Peter,  who  had  opened  the  door 
to  the  Gentiles,  but  who  was  Judaically  disposed,  the 
Jews  of  the  dispersion  ;  to  Paul,  who,  by  the  miraculous 
and  overwhelming  suddenness  of  his  conversion,  had  the 
whole  current  of  his  early  Jewish  prejudices  turned  into 
an  utterly  opposite  direction,  the  Gentiles.  Not  separate- 
ly and  individually,  but  collectively  the  apostles  toge- 
ther represented  Christ,  the  One  He^d,  in  the  apostle- 
ship.  The  Twelve  foundation  stones  of  various  colours 
are  joined  together  to  the  one  great  foundation  stone  on 
which  they  rest  (1  Corinthians  3.  11;  Revelation  21.  It,  19, 
20).  John  had  got  an  intimation  in  Jesus'  lifetime  of  the 
admission  of  tlie  Gentiles  (John  12.  20-24).  seemetl— i.  e., 
were  reputed  to  be  (Note,  v.  2,  6)  pillars,  i.  e.,  weighty  sup- 
porters of  the  Church  (cf.  Proverbs  9.  1;  Revelation  3.  12). 
perceived  tlie  grace  .  .  .  given  unto  me — (2  Peter  3.  15.) 
gave  to  me  aud  Barnabas  tlie  riglit  Iiands  of  fellow- 
sliip— recognizing  me  as  a  colleague  in  the  apostleship, 
and  that  the  Gospel  I  preached  by  special  revelation  to 
the  Gentiles  was  the  same  as  theirs.  Cf.  the  phrase.  Lam- 
entations 5.  6;    Ezekiel  17.   IS.     lieatlicn— the  Gentiles. 

10.  remember  tlic  poor— of  the  Jewish  Christians  in 
Judea,  then  distressed.  Paul  and  Barnabas  had  already 
done  so  (Acts  11.  2S-30).  the  same— the  very  thing.  I  .  .  . 
was  forward— or  "zealous"  (Acts  24.  17;  Romans  15.  25;  1 
Corinthians  16. 1;  2  Corinthians  8.  and  9).  Paul  was  zeal- 
ous for  good  works,  whilst  denying  justification  by  tliem. 

11.  Peter— "  Cephas"  in  the  oldest  MSS.  Paul's  with- 
standing Peter  is  the  strongest  proof  that  the  former  gives 
of  the  independence  of  his  apostleship  in  relation  to  the 
other  apostles,  and  upsets  the  Romish  doctrine  of  St. 
Peter's  supremacy.  The  apostles  were  Kot  always  in- 
spired; but  were  so  always  in  writina  iha  Scriptures.  If 
tlieu  the  inspired  men  wlio  lurote  them  were  not  invaria- 
bly at  other  times  infallible,  mucli  less  were  the  unin- 
spired men  who  kept  them.  The  Cliristiau  fatliers  may  be 
trusted  generally  as  witnesses  to  facts,  but  not  implicitly 
followed  in  matters  of  opinion,  come  to  AntiocSi — 
./hen  the  citadel  of  the  Gentile  Church:  where  first  the 
Gospel  was  preached  to  idolatrous  Gentiles,  .and  where 
the  name  "Christians"  was  first  given  (Acts  11. 20, 26),  and 
where  Peter  is  said  to  have  been  subsequently  bishop. 
The  question  at  Anlioch  was  not  whether  the  Gentiles 
were  admissible  to  the  Christian  covenant  without  be- 
coming circumcised— that  was  the  question  settled  at 
the  Jerusalem  council  just  before— but  whether  the  Gen- 
tile Christians  were  to  be  admitted  to  social  intercourse 
with  the  Jeiuish  C?iristians  without  conforming  to  the 
Jewish  institution.  Tlie  Judaizers,  soon  after  tiie  coun- 
cil had  passed  the  resolutions  recognizing  the  equal 
rights  of  the  Gentile  Christians,  repaired  to  Antioch,  the 
scene  of  the  gathering  in  of  the  Gentiles  (Acts  11.20-26), 
to  witness,  what  to  Jews  would  look  so  extraordinary, 
the  receiving  of  men  to  communion  of  the  Church  with- 
out circumcision.  Regarding  the  proceeding  witli  pre- 
judice, they  explained  away  the  force  of  the  Jerusalem 
decision;  and  probably  also  desifed  to  watch  whether 
the  Jewish  Christians  among  the  GentilcK  violated  the 
law,  which  that  decision  did  not  verbally  sanction  t/icm 
In  doing,  though  giving  the  Gentiles  latitude  (Acts  15. 
19).  to  be  blamed- rather,  "(self)  condemned;"  his  act 
atone  time  condemning  his  contrary  acting  at  another 
time.  la.  certain— men:  perhaps  James' view  (in  which 
he  was  not  Infallible,  any  more  than  Peter)  was  that  the 
Jewish  converts  were  still  to  observe  Jewish  ordinances, 
from  which  he  had  decided  with  the  council  the  Gentiles 
should  be  free  (Acts  15. 19).    Neandkk,  however,  may  be 


right  in  thinking  these  self-styled  delegates  from  James, 
were  not  really  from  him.  Acts  15.  24  favours  this.  "  Cer- 
tain from  James,"  may  mean  merely  that  they  came  from 
the  Church  at  Jerusalem  under  James'  bishopric.  Still 
James'  leanings  were  to  legalism,  and  this  gave  him  his 
influence  with  the  Jewish  party  (Acts  21. 18-20).  eat  tvitU 
.  .  .  Gentiles— as  in  Acts  10.  10-20,  48,  according  to  the 
command  of  the  vision  (Acts  11.  3-17).  Yet  after  all,  this 
same  Peter,  through  fear  of  man  (Proverbs  29.  25),  was 
faithless  to  his  own  so  distinctly  avowed  principles  (Acts 
15.  7-11).  We  recognize  the  same  old  nature  in  him  as  led 
him,  after  faithfully  witnessing  for  Christ,  yet  for  a  brief 
space,  to  deny  him.  "  Ever  the  first  to  recognize,  aud  the 
fi-.st  to  draw  back  from  great  truths."  [Alford.]  Au 
undesigned  coincidence  between  the  Gospels  and  the  Epis- 
tle in  the  consistency  of  character  as  portrayed  in  both. 
It  is  beautiful  to  see  how  earthly  misunderstandings  of 
Christians  are  lost  in  Christ.  For  in  2  Peter  3. 15,  Peter 
praises  the  very  Epistles  of  Paul  which  he  knew  contained 
his  own  condemnation.  Though  apart  from  one  another, 
and  differing  in  characteristics,  tlie  two  apostles  were  one 
in  Christ,  svltlxdre-w— Greek,  ''began  to  withdraw,"  <&c. 
This  Implies  a  gradual  drawing  back.  "Separated,"  en- 
tire severance.  13.  tlie  otlicr—G»-eeA:,  "  the  rest."  Jews- 
Jewish  Christians,  dissembled like-tvise—G'^ee^-,  "Joined 
in  hypocrisy,"  viz.,  in  living  as  though  the  law  were  ne- 
cessary to  justification,  through  fear  of  man,  though  they 
knew  from  God  their  Christian  liberty  of  eating  witk 
Gentiles,  and  had  availed  themselves  of  it  already  (Acts 
11.  2-17).  The  case  was  distinct  from  that  in  1  Corinthians 
chs.  8.-10.;  Romans  14.  It  was  not  a  question  of  liberty, 
and  of  bearing  with  others'  infirmities,  but  one  affecting 
the  essence  of  the  Gospel,  whether  the  Gentiles  are  to  be 
virtually  "compelled  to  live  as  do  the  Jews,"  in  order  to 
be  justified  (v.  14).  Bai-nabas  also — "Even  Barnabas:" 
one  least  likely  to  be  led  into  such  an  error,  being  with 
Paul  in  first  preaching  to  the  idolatrous  Gentiles :  showing 
the  power  of  bad  example  and  numbers.  In  Antioch,  the 
capital  of  Gentile  Christianity,  and  the  central  point  of 
Christian  missions,  the  controversy  first  arose,  and  in  the 
same  spot  it  now  broke  out  afresh;  and  here  Paul  had 
first  to  encounter  the  party  that  afterwards  persecuted 
him  in  every  scene  of  his  labours  (Acts  15.  30-35.)  14. 
tvalltcd  not  nprlglitly  — Zi7.,  "straight:"  "were  not 
walking  with  straightforward  steps."  Cf.  ch.  6. 10.  trutb 
of  the  Gospel— which  teaches  that  justification  by  legal 
works  and  observances  is  inconsistent  with  redemption 
by  Clirist.  Paul  alone  here  maintained  the  truth  against 
Judaism,  as  afterwards  against  heathenism  (2  Timothy  4. 
16,17).  Peter— " Cephas"  in  the  oldest  MSS.  before  .  .  . 
all— (1  Timothy  5.  20.)  If  tliou,  ifcc— "If  thou,  although 
being  a  Jew  (and  therefore  one  who  might  seem  to  be  more 
bound  to  the  law  than  the  Gentiles),  livest  (habitually, 
without  scruple  and  from  conviction,  Acts  15.  10, 11)  as  a 
Gentile  (freely  eating  of  every  food,  and  living  in  other 
respects  also  as  if  legal  ordinances  in  no  way  justify,  t'.  12), 
and  not  as  a  Jew,  how  is  it  tliat  (so  the  oldest  MSS.  read, 
for  "why")  thou  art  compelling  (virtually,  by  thine  ex- 
ample) the  Gentiles  to  live  as  do  the  Jews?"  (lit.,  to  Ju- 
daize,  i.  e.,  to  keep  the  ceremonial  custonis  of  the  Jews: 
What  had  been  formerly  obedience  to  the  law,  is  now 
mere  Judaism).  The  high  authority  of  Peter  would  con- 
strain the  Gentile  Christians  to  regard  Judaizing  as  ne- 
cessary to  all,  since  Jewish  Christians  could  not  consort 
witli  Gentile  converts  in  communion  witlioutit.  15,16. 
Connect  these  verses  together,  and  read  with  most  of  the 
oldest  MSS.  "But"  in  the  beginning  of  V.  IG:  "We  (I  and 
thou,  Peter)  by  nature  (not  by  proselytism),  Jews,  and 
not  sinners  as  (Jewish  language  termed  the  Gentiles) 
from  among  the  Gentiles,  yet  (lit.,  but)  knowing  that, 
Ac,  even  we  (resuming  the  '  we'  of  t'.  15,  '  we  also,'  as  well 
as  the  Gentile  sinners;  casting  away  trust  in  the  law), 
have  believed,"  Ac.  not  justiflcd  by  the  works  of  the 
laiT— as  tlie  ououND  of  justification.  "The  worlvS  of  the 
law"  are  those  which  have  the  law  for  their  object— which 
are  wrought  to  fulfil  the  law.  [Alford.]  but  liy— trans- 
late, "But  only  (in  no  other  way  save)  throxtgh  faith  in 
Jesus  Christ,"'  as  the  mii,vn  and  instrument  of  justiflcar 

327 


No  Justijication  by  the  Works  of  the  Lam.  GALATIANS   III,        Reproof  for  Abandoning  Faith  for  LegalUm. 


tlon.  Jesus  Christ— In  the  second  case,  read  with  the 
oldest  MSS.,  "Christ  JesUs,"  tlie  Aieesluhship  coming  into 
prominence  in  the  case  of  Jewish  believers,  as  "Jesus" 
does  in  tlie  first  case,  referring  to  the  general  proposition. 
Justified  by  tlie  faltU  of  Clirist— i.  e.,  by  Clirist,  the  ob- 
ject of  faith,  as  the  ground  of  our  justitteation.  for  by 
the  works  of  the  la-»v  shall  no  flesh  be  justiftcd— He 
rests  his  argument  on  this  as  an  axiom  in  tlieology,  re- 
ferring to  Psalm  143.  2,  "  Moses  and  Jesus  Christ;  The  law 
and  the  promise;  Doing  and  believing;  Works  and  faith  ; 
Wivges  and  the  gift ;  The  curse  and  the  blessing— are  repre- 
sei. ted  as  diametrically  opposed."  [Benoel.]  The  moral 
law  is,  in  respect  to  justification,  more  legal  than  the 
ceremonial,  Avhlch  was  an  elementary  and  preliminary 
Gopel:  So  "Sinai"  (cli.  4.  24),  which  is  more  famed  for  the 
Decalogue  than  for  the  ceremonial  law,  is  made  pre-emi- 
nently the  type  of  legal  bondage.  Thus,  justification  by 
the  law,  whether  the  moral  or  ceremonial,  is  excluded 
(Romans  3.  20).  17.  Greek,  "But  if,  seeking  to  be  justified 
IN  (i.  c,  in  believing  union  ivith)  Christ  (who  has  in  the 
Gospel  theory  fulfilled  the  law  for  us),  we  (you  and  I)  our- 
selves also  were  found  (in  your  and  wy /ormer  communion 
•with  Gentiles)  sinners  (such  as  from  the  Jewish  stand- 
point that  now  we  resume,  we  should  be  regarded,  since 
we  have  cast  aside  the  law,  thus  having  put  ourselves  in 
the  same  category  as  the  Gentiles,  who,  being  without 
the  law,  are,  in  the  Jewish  view,  'sinners,'  v.  15),  is  there- 
fore Christ,  the  minister  of  sin?"  (Are  we  to  admit  the 
conclusion,  in  this  case  inevitable,  that  Christ  having 
failed  to  justify  us  by  faith,  so  has  beconae  to  us  the  minis- 
ter of  sin,  by  putting  us  in  the  position  of  "sinners," 
as  the  Judaic  theory,  if  correct,  would  make  us,  along 
with  all  others  who  are  "  without  tlie  law,"  Romans  2. 14; 
1  Corinthians  9.  21;  and  with  whom,  by  eating  with  them, 
we  have  identified  ourselves?)  Tlie  Christian  mind  revolts 
from  so  shocking  a  conclusion,  and  so,  from  the  theory 
which  would  result  in  it.  The  whole  sin  lies,  not  with 
Christ,  but  with  him  who  would  necessitate  sucli  a  blas- 
phemous inference.  But  his  false  theory,  though  "seek- 
ing''' from  Christ,  we  have  not  "found"  salvation  (in  con- 
trad'.ction  to  Christ's  own  words,  Matthew  7.  7),  but  "have 
been  ourselves  also  (like  the  Gentiles)  found"  to  be  "sin- 
ners," by  having  entered  into  communion  with  Gentiles 
(v.  12).  18.  Greefc,  "For  if  the  tilings  which  I  overthrew 
(by  the  faith  of  Christ),  those  very  things  I  build  up 
again  (viz.,  legal  righteousness,  by  subjecting  myself  to 
the  law),  I  prove  myself  (lit.,  'I  commend  myself)  a 
transgressor."  Instead  of  commending  yourself  as  you 
sought  to  do  (v.  12,  end),  you  merely  commend  j'ourself  as  a 
transgressor.  The  "I"  is  intended  by  Paul  for  FeXer  to 
take  to  himself,  as  it  is  his  case,  not  Paul's  own,  that 
is  described.  A  "  transgressor"  is  another  word  for 
"  shiner"  (in  v.  17),  for  "  sin  is  tlie  transgression  of  the  law." 
You,  Peter,  by  now  asserting  the  law  to  be  obligatory,  are 
proving  yourself  a  "sinner,"  or  "transgressor,"  in  your 
having  set  it  aside  by  living  as  the  Gentiles,  and  with 
them.  Thus  you  are  debarred  by  transgression  from  jus- 
tification by  the  law,  and  you  debar  yourself  from  justi- 
fication by  Christ,  since  in  your  theory  He  becomes 
a  minister  of  sin.  19.  Here  Paul  seems  to  pass  from 
his  ezact  words  to  Peter,  to  the  general  purport  of  his 
argument  on  the  question.  However,  his  direct  address 
to  the  Galatians  seems  not  to  be  resumed  till  ch.  3. 1,  "  O 
foolish  Galatians,"  &c.  For— But  I  am  not  a  "trans- 
gressor" by  forsaking  the  law.  "For,"  &c.  Proving  his 
indignant  denial  of  the  consequence  that  "Christ  is  the 
minister  of  sin"  {v.  17),  and  of  the  premises  from  which  it 
would  follow.  Christ,  so  far  from  being  the  minister  of 
sin  and  death.  Is  the  establisher  of  righteousness  and  life. 
I  am  entirely  in  Him.  [Bengel.]  I— here  emphatical. 
Paul  himself,  not  Peter,  as  in  the  "  I"  {v.  18).  through  the 
law  — which  was  my  "schoolmaster  to  bring  me  to 
Christ"  (ch.  3.  24);  both  by  its  terrors  (ch.  3. 13;  Romans 
3. 20)  driving  me  to  Christ,  as  the  refuge  from  God's  wrath 
against  sin,  and,  when  spiritually  understood,  teaching 
that  itself  is  not  permanent,  but  must  give  place  to  Christ, 
whom  it  prefigures  as  its  scope  and  end  (Romans  10.  4) ; 
and  drawing  me  to  Him  by  its  promises  (in  the  prophe- 
328 


cies  which  form  part  of  the  Old  Testament  law)  of  a  bett«r 
righteousness,  and  of  God's  law,  written  in  the  liearl 
(Deuteronomy  18.  lS-19;  Jeremiah  31.  3;3  ;  Acts  10.  43).  am 
dead  to  the  \a.w — lit.,  "  I  died  to  the  law,"  and  so  am  dead 
to  it,  i.  e.,  am  passed  from  under  its  power,  in  respect  to 
non-justification  or  condemnation  (Colossians  2.20;  Bo- 
mans  G.  14;  7.  4,  6);  just  as  a  woman  once  married  and 
bound  to  a  husband,  ceases  to  be  so  bound  to  him  when 
death  interposes,  and  may  be  lawfully  married  to  an- 
other husband.  So  by  believing  union  to  Christ  in  His 
death,  we,  being  considered  dead  with  him,  are  severed 
from  the  law's  past  power  over  us  (cf.  ch.  C.  14 ;  1  Corin  tliians 
7.  39  ;  Romans  6.  t>-ll ;  1  Peter  2.  24).  live  unto  God— (Ro- 
mans 6.  11;  2  Corinthians  5.  15;  1  Peter  4.  1,  2.)  ao.  I  am 
crucified— ii<.,  "I  have  been  crucified  with  Christ."  This 
more  particularizes  the  foregoing.  "I  am  dead"  {v.  19; 
Philippians  3. 10).  nevertheless  I  live ;  yet  not  I— Greek, 
"nevertheless  I  live,  no  longer  (indeed)  I."  Though  cru- 
cified I  live;  (and  this)  no  longer  that  old  man  such  as  I 
once  was  (cf.  Romans  7.  17).  No  longer  Saul  the  Jew  (ch. 
5.  24;  Colossians  3. 11,  but  "another  man,"  cf.  1  Samuel  10. 
6).  EiiLicoTT,  «&c.,  translate,  "And  it  is  no  longer  I  that 
live,  but  Christ  that  liveth  in  me."  But  the  plain  anti- 
thesis between  "crucified" and  "  live,"  requires  the  trana- 
lalion,  "  Nevertheless."  the  life  ivhich  I  novf  live — as 
contrasted  witli  my  life  before  conversion,  in  the  flesh 
— my  life  seems  to  be  a  mere  animal  life  "in  the  flesh," 
but  this  is  not  my  true  life;  "it  is  but  the  mask  of  life 
under  which  lives  another,  viz.,  Christ,  who  is  my  true 
life."  [Luther.]  I  live  by  the  faith,  &c.— Greek,  "in 
faith  (viz.),  that  of  (i.  e.,  which  rests  on)  the  Son  of  God." 
"  In  faith,"  answers  by  contrast  to  "  in  the  flesh."  Faith, 
not  the  flesh,  is  the  real  element  in  which  I  live.  The 
phrase,  "the  Son  of  God,'.'  reminds  us  that  His  Divine 
Sonship  is  the  source  of  His  life-giving  power,  loved  n»e 
— His  eternal  gratuitous  love  is  tlie  link  that  unites  me  to 
the  Son  of  God,  and  His  "  giving  Himself  for  me,"  is  the 
strongest  proof  of  that  love.  ai.  I  do  not  frustrate  the 
grace  of  God — I  do  not  make  it  void,  as  thou,  Peter,  art 
doing  by  Judaizing.  for— justifying  the  strong  expres- 
sion "frustrate,"  or  "make  void."  Is  dead  in  vain — 
Greek,  "Clirist  died  needlessly,"  or  "without  just  cause." 
Christ's  having  died,  shows  that  the  law  has  no  power  to 
justify  us ;  for  if  the  law  can  justify  or  make  us  righteous, 
the  death  of  Cbrist  is  superfluous,    [Chrysostom.] 

CHAPTER    III. 

Ver.  1-29.  Reproof  of  the  Galatians  for  Abandon- 
ing Faith  for  Legalism.  Justification  by  Faith 
Vindicated:  The  Law  shown  to  be  Subsequent  to 
THE  Promise:  Believers  are  the  Spiritual  Seed 
OF  Abraham,  who  was  Justified  by  Faith.  The  Law 
was  our  Schoolmaster  to  Bring  us  to  Christ,  that 
WE  MIGHT  Become  Children  of  God  by  Faith.  1.  that 
ye  should  not  obey  the  truth— Omitted  in  the  oldest 
MSS.  bewitched— fascinated  you  so  that  you  have  lost 
your  wits.  Themistius  says  the  Galatians  were  naturally 
very  acute  in  intellect.  Hence,  St.  Paul  wonders  they 
could  be  so  misled  in  this  case,  you  — Emphatical. 
"You,  before  whose  eyes  Jesus  Christ  hath  been  graphic- 
ally set  forth  (lit.,  in  uniting,  viz.,  by  vivid  pwtraiture  in 
preaching)  among  you,  crucified"  (so  the  sense  and  Greek 
order  require  rather  than  .English  Vei-si07i).  As  Christ  was 
"crucified,"  so  ye  ought  to  have  been  by  faith  "crucified 
with  Christ,"  and  so  "  dead  to  the  law"  (ch.  2. 19,  20).  Ref- 
erence to  the  "eyes"  is  appropriate,  as  fascination  was 
supposed  to  be  exercised  through  the  eyes.  The  sight  of 
Christ  crucified  ouglit  to  have  been  enough  to  counteract 
all  fascination.  2.  "Was  it  by  the  works  of  the  law  that 
ye  received  the  Spirit  (manifested  by  outward  miracles, 
V.  5;  Mark  16. 17;  Hebrews  2.  4;  and  by  spiritual  gi-aces, 
V.  14;  Galatians  4.  5,  6;  Ephesians  1. 13),  or  by  the  hearing 
of  faith?"  The  "only"  implies,  "I  desire,  omitting  other 
arguments,  to  rest  the  question  on  this  alone;"  I  who  was 
your  teacher,  desire  now  to  "  learn"  this  one  thing  from 
you.  The  epithet  "  Holy"  is  not  prefixed  to  "  Spirit,"  be- 
cause that  epithet  is  a  joyous  one,  whereas  this  Epistle  ia 


They  that  Believe  are  Justified : 


GALATIANS  III. 


this  Shown  by  Many  Measom. 


stern  and  reproving.  [Bengkl..]  lienilnfjoffnlth— Faith 
consists  not  in  luorking,  but  in  receiviiig C&omixnH  10. 16,  17). 
3.  btgun— the  Christian  life  (Philippians  1.  6).  lu  tlic 
Spirit — Not  merely  was  Christ  crneifiecl,  "graphically  set 
forMi"  in  my  preaching,  but  also  "the  Spirit"  confirmed 
the  word  preached,  by  imparting  His  spiritual  gifts. 
"Having  thus  begun"  with  the  receiving  His  spiritual 
gifts,  "are  ye  now  being  made  perfect"  (so  tiie  Greek),  i.e., 
are  ye  seeking  to  be  made  perfect  witli  Jlesldy  ordinances 
ofthelaw?  [Esxius.]  Cf.  Romans  2.  28;  Philippians3.  S; 
Hebrews  9. 10.  Having  begun  in  the  Spirit,  i.  c,  tlie  Holy 
Spirit  ruling  your  spiritual  life  as  its  "essence  and  active 
principle"  [Elucott],  in  contrast  to  "  the  flesh,"  the  ele- 
ment in  which  the  law  works.  [Alfoud.]  Having  begun 
your  Christianity  in  the  Spirit,  i.  e.,  in  the  Divine  life  tliat 
oroceeds  from  faith,  are  ye  seeking  after  something 
nigher  still  (the  perfecting  of  your  Cinistianity)  in  the 
sensuous  and  the  earthly,  which  cannot  possibly  elevate 
the  inner  life  of  the  Spirit,  viz.,  outward  ceremonies? 
[Neander.]  No  doubt  the  Galatians  thought  that  tliey 
"Were  going  more  deeply  into  the  Spirit;  for  tlie  flesli  may 
be  easily  mistaken  for  the  Spirit,  even  by  those  who  have 
made  progress,  unless  they  continue  to  maintain  a  pure 
faith.  [Bengel.]  4.  Have  yc  suffere«l  so  many  tilings — 
viz.,  persecution  from  Jews  and  from  unbelieving  fellow- 
countrymen,  incited  by  the  Jews,  at  the  time  of  your 
conversion,  in  ■vnin—fruillessl)/,  needlessly,  since  ye  might 
have  avoided  them  by  professing  Judaism.  [Grotius.] 
Or,  shall  ye,  by  falling, from  grace,  lose  the  reward  prom- 
ised for  all  your  sufferings,  so  thattheysliall  be"invaih" 
(ch.  4.  11;  1  Corinthians  15.  2,  17-19,  29-32;  2  Thessalonians 
1.  5-7 ;  2  John  8)  ?  yet— rather,  "  If  it  be  reallt/iov  '  indeed') 
in  vain."  [Ellicott,  &c.]  "  If,  as  it  must  be,  what  I  iiave 
Bald,  'in  vain,' is  really  the  fact."  [Alfoud.]  I  prefer  un- 
derstanding it  as  a  mitigation  of  tlie  preceding  words.  I 
hope  better  things  of  you,  for  I  trust  you  will  return  from 
legalism  to  grace;  if  so,  as  I  confidently  expect,  you  M'ill 
not  have  "sutTered  so  many  things  in  vain."  [Estius.] 
For  "God  has  given  you  the  Spirit,  and  has  wrouglit 
mighty  M-orks  among  you"  (v.  5;  Hebrews  10.  o'i-3C).  [Ben- 
gel.]  5.  He  .  .  .  tliat  minlsteretli— or  "supplielh,"  God 
(2  Corinthians  9.  10).  He  wlio  supplied  and  supplies  to  you 
the  Spirit  still,  to  tlie  present  time.  Tliese  miracles  do 
not  prove  grace  to  be  in  the  heart  (Mark  9.  38,  39).  He 
speaks  of  these  miracles  as  a  matter  of  unqucslioned 
notoriety  among  those  addressed;  an  undesigned  proof 
of  tlieir  genuineness  (cf.  1  Corinthians  12).  -worketh. 
miracles  among  yoii  —  rather,  "ix  you,"  as  ch.  2.  8; 
Matthew  14.  2;  Ephesians  2.  2;  Philippians  2.  13;  at  your 
conversion  and  since.  [Alford.]  doetli  lie  it  by  tJie 
'works  of  tHe  la-w — i.  c,  as  a  consequence  resuUing  froin 
(so  the  Greek)  the  works  of  the  law  (cf.  v.  2).  This  cannot 
be,  because  tlie  law  was  tlien  unknown  to  you  when  you 
received  those  gifts  of  the  Spirit.  6,  The  answer  to  the 
question  in  v.  5  is  here  taken  lor  granted,  It  was  by  the 
hearing  of  faith ;  following  this  up,  he  says,  "Even  as 
Abraham  believed,'"  &c.  (Genesis  15.  4-6;  Romans  4.  3).  God 
supplies  unto  you  the  Spirit  as  the  result  of  faith,  not 
works,  just  as  Abraham  obtained  justification  by  faith, 
not  by  works  (v.  6,  8,  16;  ch.  4.  22,  26,  28).  Where  justifica- 
tion is,  there  the  Spirit  is,  so  that  if  tlie  former  comes  by 
faith,  the  latter  must  also.  7.  tliey  wliicli  are  of  faith— 
as  the  source  andstarting-polntof  theirspiritual  life.  The 
same  phrase  is  in  the  Greek  of  Romans  3. 26.  tlie  same:— these, 
and  these  alone,  to  the  exclusion  ofall  theotherdescendants 
of  Al)raham.  cliildren— GireA:,  "sons"  (r.  29).  8.  And— 
Greek,  "  Moreover."  foreseeing— One  great  excellency  of 
Scripture  is,  that  in  it  all  points  liable  ever  to  be  contro- 
verted, are,  with  prescient  wisdom,  decided  in  the  most 
appropriate  language,  would  justify— rather,  "justlfl- 
eth."  Present  Indicative.  It  Is  now,  and  at  all  times, 
Qod'sone  way  of  Justification,  tkelicatlien— rather,  "  tlie 
Gentiles;"  or  "the  nations,"  as  (he  same  Greek  is  trans- 
lated at  the  end  of  the  verse.  God  Justlfieth  the  Jews,  loo, 
"by  faith,  not  by  works."  But  he  specifies </ie  Gentiles  In 
particular  here,  as  It  was  their  case  that  was  in  question, 
the  Galatians  being  Gentiles,  preached  before  tlie  Gos- 
pel—"  announced    beforehand    the    Gospel."     For    the 


"promise"  was  substantially  the  Gospel  by  anticipation. 
Cf.  John  8.  56;  Hebrews  4.  2.  A  proof  that  "  the  old  fathers 
did  not  look  only  for  transitory  promises"  (Article  VII., 
Church  of  England).  Thus  the  Gospel,  in  its  essential 
germ,  is  older  than  tlie  law,  though  the  full  development 
of  the  former  is  subsequent  to  the  latter.  In  tliec— not 
"in  tliy  seed,"  which  is  a  point  not  liere  raised;  but 
strictly  "  in  thee,"  as  followers  of  thy  faith,  it  having  first 
shown  the  way  to  justification  before  God  [AlfordJ;  or 
"  in  thee,"  as  Father  of  the  promised  seed,  viz.,  Clirlst  (v. 
16),  wiio  Is  the  OlJject  of  faith  (Genesis  22.  18;  Psalm  72.  17), 
and  imitating  thy  faith  Csee  Note,  v.  9).  all  nations— or 
as  above,  "  ail  tlie  Gentiles"  (Genesis  12.  3;  18.  18 ;  22. 18).  be 
blessed— an  act  of  grace,  not  sometliing  earned  by  works. 
Tlie  blessing  of  justification  was  to  Abraham  by  faith  in 
the  promise,  not  by  works.  So  to  those  who  follow  Abra- 
ham, tlie  father  of  the  faithful,  the  blessing,  i.  e.,  justifi- 
cation, comes  purely  by  faith  in  Him  who  is  the  subject 
of  tlie  promise.  9.  they— and  they  alone,  of  faith— iVoie 
r.  7,  beginning,  with— togetlier  with,  faithful— Imply- 
ing what  it  is  in  which  they  are  "blessed  together  with 
him,"  fiz.,  faith,  tlie  prominent  feature  of  his  character, 
and  of  wliicli  the  result  to  all  who  like  Him  have  it,  is  jus- 
tification. 10.  Confirmation  of  v.  9.  Tliey  who  depend  on 
the  works  of  the  law  cannot  share  the  blessing,  for  they 
are  under  the  curse  "  written,"  Deuteronomy  27.26,  LXX. 
Perfect  obedience  is  required  by  the  words,  "in  all  things." 
CoNTtNiTAL  o6ediej!ceby  the  word,  "continueth."  Noman 
renders  this  obedience  (cf.  Romans  3.  19,  20).  It  is  observ- 
able, Paul  quotes  Scripture  to  tlie  Jews  wlio  were  conver- 
sant witli  it,  as  in  Epistle  to  the  Hebrews,  as  said  or  spoAren 
but  to  the  Gentiles,  as  written.  So  Matthew,  writing  for 
Jews,  quotes  it  as  said,  or  spoken;  Mark  and  Luke,  writing 
for  Gentiles,  as  written  (Mattliew  1.  22;  Mark  1.  2;  Luke  2. 
22, 23).  [TowNSON.]  11.  by  tlxeiaw— Greek,  "  in  the  law." 
Both  in  and  by  are  included.  The  syllogism  in  tills  verse 
and  V.  12,  is,  according  to  Scripture,  The  just  shall  live  by 
faith.  But  the  law  is  not  of  faith,  but  of  doing,  or  works 
(?'.  e.,  does  not  make  faith,  but  works,  the  condltlonnl 
ground  of  justifying!.  Tlierefore  "  in,"  or  "by  the  law,  no 
man  is  justified  before  God"  (whatever  the  case  may  V:e 
before  men,  Romans  4.  2), — not  even  if  lie  could,  wliich  he 
cannot,  keep  the  lavi^,  because  the  Scripture  element  and 
conditional  mean  of  justification  is  faith.  The  just  shall 
live  by  faith— (Romans  1.  17;  Habakkuk  2.  4.)  Not  as 
Bengei.  and  Alford,  "He  wlio  is  just  by  faith  shall 
live."  The  Greek  supporis  English  Version.  Also  the  con- 
trast is  between  "live  by  faith  "  {viz.,  as  the  ground  and 
source  of  his  justification),  and  "live  in  thein,"  viz.,  in  his 
doings  or  works  (r.  12),  as  the  conditional  clement  wherein 
he  is  justified.  13.  doeth — Many  depended  on  the  hiw, 
althougli  they  did  not  keep  it;  but  witliout  doing,  salth 
Paul,  it  is  of  no  use  to  them  (Romans  2.  13, 17,  23;  10.  5).  1.3. 
Abrupt  exclamation,  as  he  breaks  away  impationtly/roni 
those  who  would  involve  us  again  in  the  curse  of  the  law, 
by  seeking  justification  in  It,  to  "Christ,"  who  "has  re- 
deemed us  from  its  curse."  The  "  us"  refers  primarily  to 
the  Jews,  to  whom  the  law  principally  appertained,  in 
contrast  to  "the Gentiles"  (v.  14;  cf.ch.  4.  3,  4).  But  it  is  not 
restricted  solely  to  the  Jews,  as  Alford  thinks ;  for  these 
are  the  representative  people  of  the  world  at  large,  and 
their  "law  "  is  the  embodiment  of  what  God  requires  of 
the  whole  world.  The  curse  of  its  non-fulfilment  affects 
the  Gentiles  through  the  Jews;  for  the  lawrepresents  that 
righteousness  whicli  God  requires  ofall,  and  which,  sincti 
the  Jews  failed  to  fulfil,  the  Gentiles  are  equally  unable 
to  fulfil.  Verse  10,  "As  many  as  are  of  the  works  of  tho 
law,  are  under  the  cnrse,"  refers  plalnlj',  not  to  t?ie  Jew» 
only,  but  to  all,  even  Gentiles  (as  the  Galatians),  who  scf  k 
justification  by  the  law.  The  Jews'  law  represents  )he 
universal  law  wliieh  condemned  the  Gentiles,  though  vlth 
less  clear  consciousness  on  their  part  (Romans  2).  Thi 
revelation  of  God's  "wrath  "  by  the  law  of  consc.  ence.  In 
some  degree  prepared  the  Gentiles  for  appreciating  re- 
demption through  Christ  when  revealed.  The  curse  liad 
to  be  removed  from  off  the  heathen,  too,  as  well  as  the 
Jews,  in  order  that  the  blessing,  through  Abraham,  might 
flow  to  them.    Accordingly,  the  "  we,"  in  "  that  ue  might 

329 


They  that  Believe  are  Justified  : 


GAL  ATI  A  NS   III. 


this  Shown  by  Many  Reaaona. 


receive  the  promise  of  the  Spirit,"  plainly  refers  to  both 
Jews  and  Gentiles,  redeemed  na— bought  us  o^from  our  for- 
mer bondage  (ch.  4.  5),  and  "  from  the  curse  "  under  which 
all  lie  who  trust  to  the  law  and  the  works  of  the  law  for  jus- 
tification. The  Gentile  Galatians,  by  putting  tliemselves 
under  the  law,  were  involving  tliemselves  in  the  curse 
from  which  Christ  has  redeemed  the  Jews  primarily,  and 
through  them  the  Gentiles.  The  ransom-price  He  paid 
was  His  own  precious  blood  (1  Peter  1.  18,  19;  cf.  Matthew 
20.  28;  Acts  20.  28;  1  Corinthians  6.  20;  7.  2S;  1  Timothy  2.  6; 
2  Peter  2.  1 ;  Revelation  5.  9).  being  made— Greek,  "  hav- 
ing become."  a  curse  for  us— Having  become  what  we 
were,  in  our  behalf,  "a  curse,"  that  we  might  cease  to  be  a 
curse.  Not  merely  accursed  (in  the  concrete),  but  a  curse 
in  the  abstract,  bearing  the  universal  curse  of  the  whole  hu- 
man race.  So  2  Corinthians  5.  21,  "  Sin  for  us,"  not  sinful, 
but  bearing  the  whole  sin  of  our  race,  regarded  as  one  vast 
aggregate  of  sin.  See  Note  tliere.  "Anathema"  means 
"  set  apart  to  God,"  to  His  glory,  but  to  the  person's  own 
destruction.  "Curse,"  an  execration,  -written— Deuter- 
onomy 21.  23.  Christ's  bearing  tlie  particular  curse  of 
hanging  on  the  tree,  is  a  sampleof  the srenerai curse  which 
He  representatively  bore.  Not  that  the  Jews  put  to  death 
malefactors  by  hanging;  but  after  having  put  them  to 
death  otherwise,  in  order  to  brand  them  with  peculiar 
ignominy,  they  fmng  the  bodies  on  a  tree,  and  such  male- 
factors were  accursed  by  the  law  (cf.  Acts  5.  30;  10.  39). 
God's  providence  ordered  it  so  that  to  fullil  the  prophecy 
of  the  curse  and  other  prophecies,  Jesus  should  be  crucified, 
and  so  hang  on  the  tree,  though  that  death  was  not  a  Jewish 
mode  of  execution.  The  Jews  accordingly,  in  contempt, 
call  Him  "  the  hanged  one,"  Tolvi,  and  Christians,  "  wor- 
shippers of  the  hanged  one;"  and  make  it  their  great  ob- 
jection that  He  died  the  accursed  death.  [TiiYPHO.in  Jus- 
tin Martyr,  p.2t9;  1  Peter  2.  24.]  Hung  between  heaven  and 
earth  as  though  unworthy  of  either !  14.  The  intent  of 
"  Christ  becoming  a  curse  for  us ;"  "  To  the  end  that  upon 
the  Gentiles  the  blessing  of  Abraham  (/.  e.,promiscd  to  Abra- 
ham, I'iz.,  justification  by  faith)  might  come  in  Clirist  Je- 
sus" (cf.  V.  8).  tUat  we  miglit  receive  tHe  promise  of  tike 
Spirit— the  promised  Spirit  (Joel  2. 28,  29 ;  Luke  21.  19).  This 
clause  follows  not  the  clause  immediately  preceding  (for 
our  receiving  the  Spirit  is  not  the  result  of  the  blessing  of  A  bra- 
ham  coming  on  the  Gentiles),  but  "Christ  hath  redeemed  us," 
&c,  tliroiigli  faitli— not  by  works.  Here  he  resumes  the 
th/Ught  in  V.  2.  "The  Spirit  from  without,  kindles  within 
us  some  spark  of  faith  wliereby  we  lay  hold  of  Christ, 
and  even  of  the  Spirit  Himself,  that  He  may  dwell  within 
us."  [Flacius.]  15.  I  speak  after  tlie  manner  of  men — 
I  take  an  illustration  from  a  merely  human  transaction 
of  every-day  occurrence,  but  a  man's  covenant — whose 
purpose  it  is  far  less  important  to  maintain,  if  it  be  con- 
Armed — when  once  it  hath  been  ratified,  no  man  dis- 
annulletli — "none  setteth  aside,"  not  even  the  author 
himself,  much  less  any  second  party.  None  does  so  wlio 
acts  in  common  equity.  Much  less  would  tlie  righteous 
God  do  so.  The  law  is  here,  by  personification,  regarded 
as  a  second  person,  distinct  from,  and  subsequent  to,  the 
promise  of  God.  The  promise  is  everlasting,  and  more  pe- 
culiarly belongs  to  God.  The  law  is  regarded  as  some- 
thing extraneous,  afterwards  introduced,  exceptional, 
and  temporary  (v.  17-19,  21-24).  addeth. — none  addeth  new 
conditions  "making"  the  covenant  "of  none  effect"  (t;. 
17).  So  legal  Judaism  could  make  no  alteration  in  the 
fundamental  relation  between  God  and  man,  already 
established  by  tlie  promises  to  Abraham ;  it  could  not  add 
as  a  new  condition  the  observance  of  the  law,  in  which 
case  the  fulfilment  of  the  promise  would  be  attached  to  a 
condition  impossible  for  man  to  perform.  The  "cove- 
nant" here  is  one  of  free  grace,  a  promise  afterwards 
carried  into  effect  in  the  Gospel.  16.  This  verse  is  paren- 
thetical. The  covenant  of  promise  was  not  "spoken"  (so 
Greek  for  "  made")  to  Abraham  alone,  but  "  to  Abraham 
and  his  seed;"  to  the  latter  especially;  and  this  means 
Christ  (and  that  which  is  inseparable  from  Him,  the 
literal  Israel,  and  the  spiritual.  His  body,  the  Churcli). 
Christ  not  having  come  when  the  law  was  given,  the 
covenant  could  not  have  been  then  fulfilled,  but  awaited 
330 


the  coming  of  Him,  the  Seed,  to  whom  it  was  spoken, 
promises— plural,  because  the  same  promise  was  often 
repeated  (Genesis  12.  3,  7;  15.  5,  18;  17.  7;  22.  18),  and  because 
it  involved  many  things;  earthly  blessings  to  the  literal 
children  of  Abraham  in  Canaan,  and  spiritual  and  heav- 
enly blessings  to  his  spiritual  cliildren ;  but  both  promised 
to  Christ,  "  the  Seed"  and  representative  Head  of  tlie 
literal  and  spiritual  Israel  alike.  In  the  spiritual  seed 
there  is  no  distinction  of  Jew  or  Greek;  but  to  the  literal 
seed,  the  promises  still  in  part  remain  to  be  fulfilled 
(Romans  11. 20).  The  covenant  was  not  made  with  "  many" 
seeds  (which  if  tliere  had  been,  a  pretext  might  exist  for 
supposing  there  was  one  seed  before  the  law,  another 
under  the  law;  and  that  those  sprung  from  one  seed,  say 
the  Jewisli,  are  admitted  on  different  terms,  and  with  a 
higher  degree  of  acceptability,  than  those  sprung  from 
the  Gentile  seed),  but  with  the  one  seed;  therefore,  the 
promise  that  in  Him  "all  the  families  of  the  earth  shall 
be  blessed"  (Genesis  12.  3),  joins  in  tills  one  Seed,  Christ, 
Jew  and  Gentile,  as  fellow-heirs  on  the  same  terms  of 
acceptability,  vi2.,  by  grace  tlirough  faith  (Romans  4. 13); 
not  to  some  by  promise,  to  others  by  the  law,  but  to  all 
alike,  circumcised  and  uncircumcised,  constituting  but 
one  seed  in  Christ  (Romans  4.  16).  The  law,  on  the  other 
hand,  contemplates  the  Jews  and  Gentiles  as  distinct 
seeds.  God  makes  a  covenant,  but  it  is  one  of  promise; 
Avliereas  the  law  is  a  covenant  of  works.  Whereas  the 
law  brings  in  a  mediator,  a  third  party  (v.  19,  20),  God 
makes  His  covenant  of  promise  with  the  one  seed,  Christ 
(Genesis  17.  7),  and  embraces  others  only  as  they  are 
identified  with,  and  represented  by,  Christ,  one  .  . 
Clirist- not  in  the  exclusive  sense,  the  man  Christ  Jesus 
but  "Christ"  {Jesus  is  not  added,  whicli  would  limit  the 
meaning),  including  His  people  who  are  part  of  Himself 
the  Second  Adam,  and  Head  of  redeemed  humanity 
Verses  28,  29  prove  this,  "Ye  are  all  one  in  Christ  Jesus 
(Jesus  is  added  here  as  the  person  is  indicated).  "And  if 
ye  be  Clirist's,  ye  are  Abraliani's  seed,  heirs  according  to 
the  promise."  IT.  tills  I  say — "this  is  what  I  mean,"  by 
what  I  said  in  v.  15.  confirmed  ...  of  God — "ratified  by 
God"  (i!.  15).  in  Clirist- rather,  "  unto  Christ"  (cf.  v.  16). 
However,  Vulgate  and  the  old  Italian  versions  translate  as 
English  Version.  But  the  oldest  MSS.  omit  the  words 
altogether,  tlie  la^v  -wliicli  -^vas — Greek,  "which  came 
into  existence  430  years  after"  (Exodus  12.  40,  41).  He  does 
not,  as  in  the  case  of  "the  covenant,"  add  "enacted  by 
God"  (John  1.  17).  Tlie  dispensation  of  "the  promise" 
began  with  the  call  of  Abraham  from  Ur  into  Canaan, 
and  ended  on  the  last  night  of  his  grandson  Jacob's 
sojourn  in  Canaan,  the  land  of  promise.  The  dispensation 
of  the  law,  which  engenders  bondage,  was  beginning  to 
draw  on  from  the  time  of  his  entrance  into  Egypt,  the 
land  of  bondage.  It  was  to  Christ  in  him,  as  in  his  grand- 
father Abraham,  and  his  father  Isaac,  not  to  him  or  them 
as  persons,  the  promise  was  spoken.  On  the  day  follow- 
ing the  last  repetition  of  the  promise  orally  (Genesis  46. 
1-6),  at  Beersheba,  Israel  passed  into  Egypt.  It  is  from 
the  end,  not  from  the  beginning  of  the  dispensation  of 
promise,  that  the  interval  of  430  years  between  it  and  the 
law  is  to  be  counted.  At  Beersheba,  after  the  covenant 
with  Abimelech,  Abraham  called  on  the  everlasting  God, 
and  the  well  was  confirmed  to  him  and  his  seed  as  an 
everlasting  possession.  Here  God  appeared  to  Isaac. 
Here  Jacob  received  the  promise  of  the  blessing,  for 
which  God  had  called  Abraliam  out  of  Ur,  repeated  for 
the  last  time,  on  the  last  night  of  his  sojourn  in  the  land 
of  promise,  cannot — Grj-eeA;,  "  doth  not  disannul."  make 
.  .  .  of  none  effect— The  promise  would  become  so,  if  the 
power  of  conferring  the  inheritance  be  transferred  from 
it  to  the  law  (Romans  4.  14).  18.  tUe  inlieritancc— all  the 
blessings  to  be  inherited  by  Abraham's  literal  and  spirit- 
ual children,  according  to  the  promise  made  to  him  and 
to  his  Seed,  Christ,  justification  and  glorification  (ch.  4.  7; 
Romans  8.  17;  1  Corinthians  6.  9).  but  God,  Ac— The 
Greek  order  require^j  rather,  "  But  to  Abraham  it  was  by 
promise  that  God  hath  given  it."  The  conclusion  is. 
Therefore  tlie  inheritance  is  not  of,  or  from,  the  law  (Romansi 
4. 14).    19.  "  Wherefore  then  serveth  the  law  ?"  as  it  is  of 


Huy  that  Pelteve  are  Justified: 


GALATIANS   III, 


this  Shovm  by  Many  Eeanonn. 


no  avail  for  justification,  is  it  either  useless,  or  contrary 
to  the  covenant  of  God?  [Calvin.]  aclcled— to  the  orig- 
inal covenant  of  proinise.  This  is  not  inconsistent  with 
f.  15,  "No  man  adtleth  thereto;"  for  there  the  kind  of 
niiclUion  meant,  and  therefore  denied,  is  one  that  would 
add  nctv  conditions,  inconsistent  with  the  grace  of  the 
covenant  of  proinise.  The  law,  though  misunderstood 
by  t  le  Judaizers  as  doing  so,  M'as  really  added  for  a  differ- 
ent purpose,  t"i2.,  "  because  of  (or  as  the  Greek,  'for  the 
sakeof ')tlie  transgressions,"  i.  c,  to  bring  out  into  clearer 
view  the  transgressions  of  it  (Romans  7.  7-9);  to  make  men 
more  fully  conscious  of  tlieir  sin*,  by  being  perceived  as 
transgressions  of  the  law,  and  so  to  make  tliem  long  for  the 
promised  Saviour.  This  accords  with  t).  23,  24 ;  Romaias 
4.  15.  The  meaning  can  hardly  be  "<o  check  transgres- 
sions," for  the  law  rather  stimulates  the  corrupt  heart 
todisol)ey  it  (Romans  5.20;  7.  13).  till  tlie  seeA—dtmng 
the  period  up  to  the  time  when  the  seed  came.  The 
law  Avas  a  preparatory  dispensation  for  the  Jewish 
nation  (Romans  5.  20;  Greek,  "the  law  came  in  addi- 
tionallrj  and  incidentally'"),  intervening  between  the 
promise  and  Its  fulfilment  in  Christ,  come— (Cf.  "faith 
f^ame,"  v.  2'}.)  tUe  promise— (Romans  4.  21.)  ordniued — 
GreeA,  "constituted"  or  "disposed."  by  angels— as  the 
instrumental  enactors  of  tlie  law.  [Alford.]  God  dele- 
gated the  law  to  angels  as  something  ratlier  alien  to  Him 
and  severe  (Acts  7. 53 ;  Hebrews  2. 2, 3 ;  cf.  Deuteronomy  33. 
2,  "He  came  with  ten  tliousands  of  saints,"  i.  e.,  angels, 
Psalm  68. 17).  He  reserved  "  tlie  promise"  to  Himself,  and 
dispensed  it  according  to  His  own  goodness.  In  tlie 
Iiand  of  a  mediator— rv'z.,  Moses.  Deuteronomy  5.  5,  "I 
stood  between  tlie  Lord  and  you  :"  the  very  definition  of  a 
mediator.  Hence  the  phrase  often  recurs,  "By  the  hand 
of  Moses."  In  the  giving  of  the  law,  the  "angels"  were 
representatives  of  God ;  Moses,  as  mediator,  represented 
the  people.  20.  "Now  a  mediator  cannot  be  of  one  (but 
must  be  of  two  parties  whom  he  mediates  between) ;  but 
God  is  one"  (not  two:  owing  to  His  essential  unity  not 
admitting  of  an  intervening  party  between  Him  and 
those  to  be  blessed;  but  as  the  One  Sovereign,  His  own 
representative,  giving  the  blessing  directly  by  promise  to 
Abraham,  and,  in  its  fulfilment,  to  Christ,  "the  Seed," 
without  new  condition,  and  without  a  mediator  such  as 
the  law  had).  Tlie  conclusion  understooil  is,  'Therefore  a 
mediator  cannot  appertain  to  God;  and  eonserjupntly,  tlie 
law,  with  its  inseparable  appendage  of  a  mediator,  can- 
not be  the  normal  way  of  dealing  of  God,  tlie  one,  and  un- 
changeable God,  who  dealt  with  Abraham  hy  direct  prom- 
ise, as  a  sovei'eign,  not  as  one  forming  a  compact  with 
auotlier  party,  with  conditions  and  a  mediator  attached 
thereto.  God  would  bring  man  into  immediate  commu- 
nion with  Him,  and  not  have  man  separated  from  Him 
by  a  mediator  that  keeps  bade  from  access,  as  Moses  and 
the  legal  priesthood  did  (Exodus  19.  12,  13,  17,  21-24;  He- 
brews 12.  19-24).  The  law  that  thus  interposed  a  mediator 
and  conditions  between  man  and  God,  was  an  excep- 
tional state  limited  to  the  .lews,  and  parenthetically  pre- 
paratory to  the  Gospel,  God's  normal  mode  of  dealing,  as 
He  dealt  with  Abraham,  viz.,  face  to  face  directly ;  by  prom- 
ise and  grace,  and  not  conditions;  to  all  nations  united  hy 
faith  in  the  one  seed  (Ephesians  2.  14,  16,  18),  and  not  to  one 
people  to  the  exclusion  and  severance  from  the  one  com- 
mon Father,  of  all  other  nations.  It  is  no  objection  to 
this  view,  that  tlie  Gospel,  too,  has  a  mediator  (1  Timothy 
2.  5).  For  Jesus  Is  not  a  mediator  separating  the  two  par- 
ties in  the  covenant  of  promise  or  grace,  as  Moses  did,  Init 
One  in  l)oth  nature  and  ofii(.'e  with  both  God  and  man 
(cf.  "God  In  Christ,"  V.  17):  representing  tlie  whole  uni- 
versal manhood  (1  Corinthians  15.22,45,47),  and  also  bear- 
ing in  Him  "all  the  fulness  of  tlie  Godhe.-id."  Even  His 
mediatorial  olHce  is  to  cease  when  its  purpose  of  recon- 
ciling all  things  to  God  shall  have  been  accomplished  (1 
Corinllilans  15.  24);  and  God's  oneness  (Zechariali  14.  9), 
as  "all  in  all,'  shall  bo  fully  manifested.  Cf.  Jolin  1.  17, 
•where  the  two  mediators— Moses,  the  severing  mediator 
of  legal  conditions,  and  Jesus,  the  uniting  mediator  of 
grace— are  contrasted.  The  Jews  began  their  worship  by 
reciting  the  Hchemah,  opening  thus.  "Jehovah  our  God  is 


ONE  Jehovah  ;"  which  words  their  Rabbis  (as  Jakchitjs) 
Interpret  as  teaching  not  only  the  unity  of  God,  but  the 
future  universality  of  His  Kingdom  on  earth  (Zephaniah  3. 
9).  St.  Paul  (Romans  3.  30)  infers  the  same  truth  from  the 
ONENESS  of  God  (cf.  Ephesians  4.  4-6).  He,  as  being  One, 
unites  all  believers,  without  distinction,  to  Himself  (v.  8, 
16,28;  Ephesians  1.10;  2.14;  cf.  Hebrews  2.11)  in  direct 
communion.  The  unity  of  God  involves  the  unity  of  the 
people  of  God,  and  also  His  dealing  directly  without  in- 
tervention of  a  mediator.  21.  "  Is  the  toit;  (which  involves 
a  mediator)  against  the  promises  of  God  (which  are  with- 
out a  mediator,  and  rest  on  God  alone  and  immediately)? 
God  forbid."  life— The  law,  as  an  externally  prescribed 
rule,  can  never  internally  impart  spiritual  life  to  men 
naturally  dead  in  sin,  and  change  the  disposition.  If  the 
law  had  been  a  law  capable  of  giving  life,  "verily  (in  very 
reality,  and  not  in  the  mere  fancy  of  legalists)  righteous- 
ness would  have  been  by  the  law"  (for  where  life  is,  there 
righteousness,  its  condition,  must  also  be).  But  the  law 
does  not  pretend  to  give  life,  and  therefore  not  righteous- 
ness; so  there  is  no  opposition  between  the  law  and  the 
promise.  Righteousness  can  only  come  through  the 
promise  to  Abraham,  and  through  its  fulfilment  In  tlie 
Gospel  of  grace.  22.  Biit— as  the  law  cannot  give  life  or 
righteousness.  [Alford.]  Or  tlie  "But"  means.  So  far 
is  righteousness  from  being  of  the  law,  that  the  knowledge 
of  sin  is  rather  what  conies  of  the  law.  [Bengei..]  tlie 
Scripture- which  began  to  be  written  after  the  time  of 
the  promise,  at  the  time  when  the  law  was  given.  The 
written  letter  was  needed  so  as  permanently  to  convict 
man  of  disobedience  to  God's  command.  Therefore  he 
says,  "the  Scripture,"  not  the  "Law."  Cf.  v.  8,  "Scrip- 
ture," for  "  the  God  of  the  Scripture."  concluded— "  shut 
up,"  under  condemnation,  as  in  a  prison.  Cf.  Isaiah  24. 
22,  "As  prisoners  gathered  in  the  pit  and  shut  up  in  the 
prison."  Beautifully  contrasted  with  "  the  liberty  where- 
with Christ  makes  free,"  which  follows,  v.  7,  9,  25,  26;  ch. 
5.1;  Isaiah  CI.  1.  all-— Greek  neuter,  "the  universe  of 
things:"  the  whole  world,  man,  and  all  that  appertains 
to  him.  under  sin— (Romans  3.  9,  19;  11.  32.)  tlie  prom- 
ise— tfie  inJieiHtance  promised  (v.  18).  by  faith  of  Jesus 
Christ— i.  c.,  which  is  by  faith  in  Jesus  Christ,  might  be 
given—The  emphasis  is  on  "given:"  that  it  might  be  a 
free  gift;  not  sometliing  earned  by  the.  works  of  the  law 
(Romans  6. 23).  to  them  that  believe— to  them  that  have 
"  the  faith  of  (in)  Jesus  Christ"  just  spoken  of.  23.  faith 
—viz.,  that  just  mentioned  (v.  22),  of  which  Christ  is  tlie 
object,  liept— Greek,  "kept  in  ward:"  the  eflfeet  of  the 
"shutting  up"'  (i'.  22;  ch.  4.  2;  Romans  7.  6),  unto— with 
a  view  to  the  faith,"  &c.  We  were,  in  a  manner,  morally 
forced  to  it,  so  that  there  remained  to  us  no  refuge  but 
faith.  Cf.  the  phrase.  Psalm  78.  50  ;  Margin,  31.  8.  which 
should  aftci-»vards,  &c.— "which  was  afterwards  to  be 
revealed."  24.  "So  that  the  law/ia</i  been  (i.  e.,  hatli  turned 
out  to  be)  our  schoolmaster  (or  'tutor,'  lit.,  'pedagogue:' 
this  term,  among  the  Greeks,  meant  a  faithful  servant 
entrusted  with  the  care  of  the  boy  from  childhood  to 
puberty,  to  keep  him  from  evil,  pliysical  and  moral,  and 
accompany  him  to  his  amusements  and  studies)  to  guide 
us  unto  Christ,"  with  whom  we  are  no  longer  "shut  up" 
in  liondage,  but  are  freemen.  "Children"  (HI.,  infants) 
need  such  tutoring  (ch.  4.  3).  might  be— rather,  "that  we 
may  be  justified  by  faith;"  which  we  could  not  be  till 
Christ,  tlie  object  of  faith,  had  come.  Meanwliile  the  law, 
by  outwardly  checking  the  sinful  propensity  which  was 
constantly  giving  fresh  proof  of  its  refractoriness— as 
thus  the  consciousness  of  the  power  of  the  sinful  princi 
pie  became  more  vivid,  and  hence  the  sense  of  need  both 
of  forgiveness  of  sin  and  freedom  from  Its  bondage  wai 
awalcened— the  law  became  a  "schoolmaster  to  guide  U3 
unto  Christ."  [Neander.]  The  moral  law  shows  us  what 
we  ought  to  do,  and  so  we  learn  our  inability  to  do  it.  lu 
tlie  ceremonial  law  we  seek,  by  animal  sacrifices,  to 
answer  for  our  not  having  done  It,  but  find  dead  victims 
no  satisfaction  for  the  sins  of  living  men,  and  that  out- 
ward purifying  will  not  cleanse  the  soul;  and  that 
therefore  we  need  an  infinitely  better  Sacrifice,  the  anti- 
type of  all  the  legal  sacrifices.    Thus  delivered  up  to  thtt 

331 


Faith  being  Come,  there  is  no  Schoolmaster.  GALATIANS  IV. 


We  were  under  the  Law  tiU  Christ  camt 


judicial  law,  we  see  how  awful  is  the  doom  we  deserve : 
thus  the   law  at   last   leads   us   to  Christ,  with  whom 
we  find  righteousness  and  peace.    "Sin,  sin!  is  the  word 
heard  again  and  again  in  the  Old  Testament.    Had  it  not 
there  for  centuries  rung  in  the  ear,  and  fastened  on  the 
conscience,  the  joyful  sound,  'grace   for   grace,'  would 
not  have  been  the  watchword  of  the   New  Testament. 
This  was  the  end  of  the  whole  system  of  sacrifices." 
[Tholuck.]    a5.  "But  ?iowWia«  faith  is  come,"  &c.    Moses 
the  lawgiver  cannot  bring  us  into  the  heavenly  Canaan, 
though  he  can  bring  us  to  the  border  of  it.    At  that  point 
he  is  superseded  by  Joshua,  the  type  of  Jesus,  who  leads 
the  true  Israel  into  their  inheritance.    The  law  leads  us 
to  Christ,  and  there  its  office   ceases.     20.  dilldreii— 
Greek,  "sons."     hy— Greek,  "through   faith."    "Ye   all" 
(Jews  and  Gentiles  alike)  are  no  longer  children  requiring 
a  tutor,  but  sons  emancipated  and  walking  at  liberty. 
ar.  baptized  Into  CUrlst— (Romans  6.  3.)    have  put  on 
Cliris^-ye  did,  in  that  very  act  of  being  baptized  into 
Christ,  put  on,or  clothe  yourselves  with,  Christ:  so  the 
Greek  expresses.    Christ  is  to  you  tlie  toga  virilis  (the  Ro- 
man garment  of   the  full-grown    man,  assumed  when 
ceasing  to  be  a  child).    [Bengel.]    Gataker  defines  a 
Christian,  "One  who  has  put  on  Christ."    The  argument 
Is,  By  baptism  ye  have  put  on  Christ;  and  therefore.  He 
being  tlie  Son  of  God,  ye  become  sons  by  adoption,  by 
virtue  of  His  Sonship  by  generation.    This  proves  that 
baptism,  where  it  answers  to  its  ideal,  is  not  a  mere  empty 
sign,  but  a  means  of  spiritual  transference  from  the  state 
of  legal  condemnation  to  that  of  living  union  with  Christ, 
and  of  sonship  through  Him  in  relation  to  God  (Romans 
13. 14).    Christ  alone  can,  by  baptizing  witli  His  Spirit, 
make  the  inward  grace  correspond  to  the  outward  sign. 
But  as  He  promises  the  blessing  in  the  faithful  use  of  the 
means,  tlie  Church  has  rightly  presumed,  in  charity,  that 
such  is  the  case,  nothing  appearing  to  the  contrary.    38. 
There  is  in  this  sonship  by  faith  in  Ciirist,  no  class  privi- 
leged above  another,  as  the  Jews  under  the  law  had  been 
above  the  Gentiles  (Romans  10.12;  1  Corinthians  12.13; 
Colossians  3.  11).    bond  nor  free— Christ  alilie  belongs  to 
both  by  faith;  whence  he  puts  "bond"  before  "free."    Cf. 
Notes,  1  Corinthians  7.  21,  22;   Ephesians  6.  8.     neitlier 
male  nor  female— rather,  as  Greek,  "  there  is  not  male 
and  female,"    Tliere  is  no  distinction  into  male  and  fe- 
male.   Diflerence  of  sex  makes  no  difl'ereuce  in  Christian 
privileges.    But  under  the  law  the  male  sex  had  great 
privileges.    Males  alone  had  in  their  body  circumcision, 
the  sign  of  the  covenant  (contrast  baptism  applied  to  male 
and  female  alike);    they  alone  were   capable   of  being 
kings  and    priests,  whereas  all  of  either  sex  are  now 
"kings  and  priests  unto  God"  (Revelation  1.  6);  they  had 
prior  right  to  inheritances.    In  the  resurrection  the  rela- 
tion of  tlie  sexes  shall  cease  (Luke  20.  35).    owe— Greek, 
"one  man;"  masculine,  not  neuter,  viz.,  "one  new  man" 
In  Christ  (Ephesians  2.  15).     39.  and  lieirs— The  oldest 
MSS.  omit  "and."    Christ  is  "Abraham's  seed"  {v.  16):  ye 
ai-e  "one  in  Christ"  (i>.  28),  and  one  with  Christ,  as  having 
"put  on  Christ"  (v.  27);    therefore  ye  are  "Abraham's 
seed,"  which  is  tantamouUt  to  saying  (whence  the  "and" 
Is  omitted),  ye  are  "heirs  according  to  the  promise'"  (not 
"by  the  law,"  v.  18);  for  it  was  to  Abraham's  seed  that  the 
inheritance  was  promised  (v.  10).    Thus  he  arrives  at  the 
same  truth  which  he  set  out  with  (v.  7).     But  one  new 
"seed"  of  a  righteous  succession  could  be  found.     One 
single  faultless  grain  of  human  nature  was  found  by  God 
Himself,  the  source  of  a  new  and  imperishable  seed:  "the 
seed"  (Psalm  22.  30)  who  receive  from  Him  a  new  nature 
and  name  (Genesis  3. 15;  Isaiah  53.  10,  11;  John  12.  21).    In 
Him  the  lineal  descent  from  David  becomes  extinct.     He 
died  without  posterity.    But  He  lives  and  shall  reign  on 
David's  throne.    No  one  has  a  legal  claim  to  sit  upon  it 
but  Himself,  He  being  the  only  living  direct  representa- 
tive (Ezekiel  21.  27).    His  spiritual  seed  derive  their  birth 
from  the  travail  of  His  soul,  being  born  again  of  His  woi-d, 
which  is  the  incorruptible  seed  (John  1. 12;  Romans  9.  8; 
1  Peter  1.  23). 

CHAPTER   IV. 
Ver.  1-31.    The  Same  Subject  continued  :  Illustra- 
332 


TioN  OF  OUR  Subjection  to  the  Law  only  till  Christ 
Came,from  the  Subjection  of  an  Heir  to  his  Guar- 
dian TILL  HE  IS  OF  AGE.  ST.  PeTER'S  GOOD-WILL  TO  THE 
GALATIANS  SHOULD  LEAD  THEM  TO  THE  SAME  GOOD- 
WILL TO  HIM  AS  THEY  HAD  AT  FIRST  SHOWN.  THEIR  DE- 
SIRE TO  BE   UNDER  THE  LAW  SHOWN  BY  THE  ALLEGORY 

OF  Isaac  and  Ishmael  to  be  Inconsistent  with  their  ' 
Gospel  Liberty.     1-7.  The  fact  of  God's  sending  His 
Son  to  redeem  us  who  were  under  the  law  (v.  4),  and  send- 
ing the  Spirit  of  His  Son  into  our  hearts  {v.  0),  confirms 
the  conclusion  (ch.  3.  29)  that  we  are  "heirs  according  to 
the  promise."    the  bclr— (Ch.  3.  29.)    It  is  not,  as  in  earth- 
ly inheritances,  the  death  of  the  father,  but  our  Father's 
sovereign  will  simply  that  makes  us  heirs.    elxilA— Greek, 
"one  under  age."    dlfferetU  notliiug,  &c. — i.  e.,  has  no 
more  freedom,  than  a  slave  (so  the  Greek  for  "  servant" 
means).    He  is  not  at  his  own  disposal,    lord  of  all— by 
title  and  virtual  ownership  (cf.  1  Corinthians  3.  21,  22).    a. 
tutors  and  governors— rather,  "guardians  (of  the  per- 
son) and  stewards"  (of  the  property).    Answering  to  "  the 
law  was  our  schoolmaster"  or  "tutor"  (ch.  3.  24).    until 
tUe  time  appointed  of  tlie  Fatber— in  His  eternal  pur- 
poses (Ephesians  1.  i>-ll).    Tlie  Greek  is  a  legal  term,  ex- 
pressing a  time  defined  by  law,  or  testamentary  disposi- 
tion.    3.  we— the  Jews  primarily,  and  inclusively  the 
Gentiles  also.    For  the  "we"  in  v.  5  plainly  refers  to  both 
Jew  and  Gentile  believers.    The  Jews  in  their  bondage  to 
the  law  of  Moses,  as  the  representative  people  of  the 
world,  include  all  mankind  virtually  amenable  to  God's 
law  (Romans  2.  14,15;  cf.  ch.  3.  13,  23,  Notes).    Even  the 
Gentiles  were  under  "bondage,"  and  in  a  state  of  disci- 
pline suitable  to  nonage,  till  Christ  came  as  the  Emanci- 
pator,   -were  in  bondage- as  "servants"  (w.  1).     under 
tUe   elements— or   "rudiments;"    rudimentary   religion 
teaching  of  a  non-Christian  character :  the  elementary  les- 
sons  of  outward  things  {lit.,  "of  the  [outward]  world"); 
such  as  the  legal  ordinances  mentioned,  v.  10  (Colossians 
2.8,20).    Our  childhood's  lessons.    [Conybeare  and  PIow- 
SON.]    Lit.,  The  letters  of  the  alphabet  (Hebrews  5. 12).    *. 
the  fulMess  of  the  time— vte.,  "the  time  appointed  by 
the  Father"  (v.  2).    Ci.  Note,  Ephesians  1.10;  Luke  1.57; 
Acts  2. 1;  Ezekiel  5.  2.     "Tbe  Church  has  it  own  ages." 
[Bengel.]    God  does  nothing  prematurely,  but,  foresee- 
ing the  end  from  the  beginning,  waits  till  all  is  ripe  for 
the  execution  of  His  purpose.    Had  Christ  come  directly 
after   the   fall,  the   enormity  and  deadly  fruits   of  sin 
would  not  have  been  realized  fully  by  man,  so  as  to  feel 
his  desperate  state  and    need    of  a   Saviour.     Sin   was 
fully  developed.    Man's  inability  to  save  himself  by  obe- 
dience to  the  law,  whether  that  of  Moses,  or  that  of  con- 
science, was  completely  manifested;  all  the  prophecies 
of  various  ages  found  their  common  centre  in  this  par- 
ticular time ;  and  Providence,  by  various  arrangements 
in  the  social  and  political,  as  well  as  the  moral,  world, 
had  fully  prepared  the  way  for  the  coming  Redeemer. 
God  often  permits  physical  evil  long  before  he  teaches 
the  remedy.    The  small  pox  had  for  long  committed  its 
ravages  before  inoculation,  and  then  vaccination,  was  dis- 
covered. It  was  essential  to  the  honour  of  God's  law  toper- 
mitevil  long  before  he  revealed  the  full  remedy.    Cf.  "  the 
set  time"  (Psalm  102. 13).   -vvas  come— Greek,  "  came."   sent 
forth.— Greek,  "Sent  forth  out  of  heaven  from  Himself." 
[Alford  and  Bengel.]    The  same  verb  is  used  of  the 
Father's  sending  forth  the  Spirit  (v.  6).    So  in  Acts  7. 12. 
Cf.  with  this  verse,  John  8. 42 ;  Isaiah  48. 16.  his— Emphati- 
cal.    "His  own  Son."    Not  by  adoption,  as  we  are  (v.  5) ;  nor 
merely  His  Son  by  the  anointing  of  the  Spirit  which  God 
sends  into  the  heart  {v.  6;  John  1. 18).    made  of  a  woman 
—"made"  is  used  as  in  1  Corinthians  15.  45,  "The  first 
man,  Adam,  was  made  a  living  soul,"  Greek,  "made  to 
be  (born)  of  a  woman."    The  expression  implies  a  special 
interposition  of  God  in  His  birth  as  man,  viz.,  causing 
Him  to  be  conceived  by  the  Holy  Ghost.     So  ESTIUS. 
made  under  the  law — "  made  to  be  under  the  law."    Not 
merely  as  Grotius  and  Alford  explain,  "Born  subject 
to  the  law  OS  a  Jew."    But  "made"  by  His  Father's  ap- 
pointment, and  His  own  free-will,  "  subject  to  the  law," 
to  keep  it  all,  ceremonial  and  moral,  perfectly  for  uft  !W 


Christ  Freed  uafrom  the  Law  ; 


GALATIAXS   IV. 


therefore  wo.  are  no  longer  Hervuiita  to  it. 


the  Representative  Man,  and  to  suffer  and  exhaust  tlie 
lull  penalty  of  our  whole  race's  violation  of  it.  Tliis  con- 
stitutes the  significance  of  His  circumcision,  His  being 
presented  in  the  temple  (Luke  2.  21,  22,  27;  cf.  Matthew  5. 
17),  and  His  baptism  by  .John,  wiien  He  said  (Matthew  3. 
15),  "Thus  it  becometh  us  \.o  fulfil  nil  righteousness."  5. 
Vo— Greek,  "  That  He  might  redeem."  tlieiii  .  .  .  iinder 
the  laiv— Primarily  the  Jews;  but  as  these  were  tlie  rep- 
resentative people  of  the  world,  the  Gentiles,  too,  are  in- 
cluded in  the  redemption  (ch.  8.  13).  receive— Tlie  Greek 
Implies  tlie  suitableness  of  the  thing  as  long  ago  predes- 
tined by  God.  "Receive  as  sometliing  destined  or  due" 
(Luke  23.  41 ;  2  John  8).  Herein  God  makes  of  sons  of  men 
sons  of  God,  inasmucli  as  God  made  of  the  Son  of  God 
the  Son  of  man.  [St.  Augustine  on  Psalm  52.]  6.  be- 
cause ye  are  sons,  Ac— The  gift  of  tlie  Spirit  of  prayer  is 
the  consequence  of  our  adoption.  The  Gentile  GalatJans 
might  think,  as  the  Jews  were  under  the  law  before  their 
adoption,  that  so  they,  too,  must  first  be  under  tlie  law, 
St.  Paul,  by  anticipation,  meets  this  objection  Ijy  saying. 
Ye  ake  sons,  therefore  ye  need  not  be  as  cliildi-en  {v.  1) 
under  the  tutorship  of  the  law,  as  being  already  in  tlie 
free  state  of  "sons"  of  God  by  faith  in  Clirist  (ch.  3.  2G), 
no  longer  in  your  nonage  (as  " children,"  v.  1).  The  Spirit 
of  God's  only  Begotten  Son  in  your  hearts,  sent  from,  and 
leading  you  to  cry  to,  the  Father,  attests  your  sonsliip  by 
adoption;  for  the  Spirit  is  the  "earnest  of  your  iulier- 
itance"  (Romans  8. 15, 16;  Ephesians  1.  13).  "  It  is  because 
ye  are  sons  that  God  sent  forth"  (the  Grecfc  requires  tliis 
translation,  not  "hath  sent  forth")  into  ouk  (so  the  oldest 
MSS.  read  for  "your,"  in  English  Ve7-sion)  hearts  the 
Spirit  of  His  Son,  crying,  "Abba,  Father"  (John  1.12). 
As  in  r.  5  he  changed  from  "them."  the  third  person,  to 
"we,"  the  first  person,  so  here  he  changes  from  "ye,"  tiie 
second  person,  to  "our,"  the  first  person:  tliis  he  iloes  to 
identify  their  case  asGentiles,  with  his  own  and  that  of 
his  believing  fellow-countrymen,  as  Jews.  In  another 
point  of  view,  though  not  the  immediate  one  intended  by 
the  context,  this  verse  expresses,  "Because  ye  are  sons 
(already  in  God's  electing  purpose  of  love),  God  sent  forth 
the  Spirit  of  His  Son  into  your  hearts,"  «.tc. :  God  thus,  by 
sending  His  .Spirit  in  due  time,  actually  conferring  that 
sonship  which  He  already  regarded  as  a  present  reality 
("are")bccauseof  His  purpose,  even  before  it  was  actually 
fulfilled.  So  Hebrews  2.  J3,  where  "the  children"  are 
spoken  of  as  existing  in  His  purpose,  before  their  actual 
existence.  <UeSplrit.  of  lilsSoii— By  faith  ye  are  one  with 
the  Son,  so  that  what  is  His  is  yours;  His  Sonship  ensures 
your  sonship;  His  Spirit  ensures  for  you  a  sliare  in  the 
same.  "If  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  His"  (Romans  8.9).  Moreover,  as  the  Spirit  of 
God  proceeds  from  God  the  Father,  so  the  Spirit  of  tlie 
Sou  proceeds  from  the  Son;  so  that  the  Holy  Ghost,  as 
the  Creed  saith,  "proceedeth  from  the  P'ather  and  the 
Son."  The  Father  was  not  begotten  :  the  Son  is  begotten  of 
the  Father;  the  Holy  Ghost  proceeding  from  the  Father 
and  the  Son.  crying— Here  the  Spirit  is  regarded  as  the 
agent  in  praying,  and  the  believer  as  His  organ.  In  Ro- 
mans 8.  15,  "The  Spirit  of  adoption"  is  said  to  be  that 
whereliy  WE  cry,  "Abb.a,  Father:"  but  in  Romans  8.20, 
"The  Spirit  itself  maketli  intercession  for  us  with 
groanlngs  which  cannot  be  uttered."  The  believers' 
prayer  Is  His  prayer:  hence  arises  Its  acceptability  with 
God.  Abba,  Father— The  Hebrew  says,  "Abba"  (a  He- 
breiv  term),  the  Greek,  "P'ather"  ("Pater,"  a  Greek  term 
In  the  original),  both  united  together  in  one  Sonship  and 
one  cry  of  faith,  "Abba,  Father."  So  "Even  so  ('  JVai,' 
Greek),  Amen"  (.Hebreiu),  both  meaning  the  same  (Revela- 
tion 1.7).  Christ's  own  former  cry  Is  the  believers'  cry, 
"Abba,  Father"  (Mark  14.  36).  7.  "Wliereforc— Conclusion 
Inferred  from  t>.  4-6.  thou— Individualizing  and  applying 
the  truth  to  each.  Such  an  Individual  appropriation  of 
this  comforting  truth  God  grants  In  answer  to  them  who 
cry,  "  Abba,  Father."  heir  of  God  through  ChrUt— The 
oldest  MSS.  read,  "  an  heir  through  God."  This  combines 
on  behalf  of  man,  the  whole  before-mentioned  agency  of 
theTkinity:  the  Father  sent  His  Son  and  theSpirIt;  the 
Bou  has  freed  us  from  the  law;  the  Spirit  has  completed 


our  sonship.  Thus  the  redeemed  are  heirs  through  the 
Triune  God,  not  through  the  law,  nor  through  rteshly 
descent  [Windisciimanm  in  Ai.ford]  (ch.  3.  18  confirms 
this),  lieir— Confirming  ch.  3.  29;  cf.  Romans  8.  17.  8-11, 
Appeal  to  them  not  to  turn  back  from  their  privileges  as 
free  sons,  to  legal  bondage  again,  then — when  ya  were 
"servants"  (v.  7).  ye  kne-w  not  God— Not  opposed  to  Ro- 
mans 1.  21.    The  heathen  originally  knew  God,  as  Romans 

I.  21  states,  but  did  not  choose  to  retain  God  in  their 
knowledge,  and  so  corrupted  the  original  truth.  They 
migfit  still  Jiave  known  Him,  in  a  measure,  from  His 
works,  but  as  a  matter  of  fact  they  knew  Him  not,  so  far. 
as  His  eternity.  His  power  as  the  Creator,  and  His  holi- 
ness, are  concerned,  are  no  gods — ?.  e.,  have  no  exist- 
ence, such  as  their  worshippers  attribute  to  them,  in  the 
nature  of  things,  but  only  in  the  corrupt  imaginations  of 
their  worshippers  (notes,  1  Corinthians  8.  4;  10.  19,  20;  2 
Chronicles  13.  9).  Your  "service"  was  a  diflerent  bond- 
age from  that  of  the  Jews,  which  was  a  true  service.  Yet 
theirs,  like  yours,  was  a  burdensome  yoke;  how  then  is 
it  ye  wish  to  resume  the  yoke  after  that  God  has  trans- 
ferred both  Jews  and  Gentiles  to  a  free  service?  9. 
kno^vn  God,  or  rather  are  known  of  God — 7'hey  did 
not  first  know  and  love  God,  but  God  first,  in  His  electing 
love,  knew  and  loved  them  as  His,  and  therefore  attracted 
them  to  the  saving  knowledge  of  Him  (Matthew  7.  23;  1 
Corinthians  8.  3;  2  Timothy  2.  19;  cf  Exodus  33.  12,17; 
John  15.  16;  Philippians  3.12).  God's  great  grace  in  this 
made  thei  r  fall  from  it  the  more  heinous,  how— express- 
ing indigtiant  wonder  at  such  a  thing  being  possible,  and 
even  actually  occurring  (ch.  1.  6).  "  How  is  it  that  ye  turn 
back  again  ?"  &e.  -^veak— powerless  to  justify:  in  contrast 
to  the  justifying  power  of  faith  (ch.3.  24;  cf.  Hebrews  7. 
18).  beggarly— contrasted  with  the  rtc/ie?s  of  the  inherit- 
ance of  believers  in  Christ  (Ephesians  1. 18).  The  state  of 
the  "child"  (v.  1)  is  weak,  as  not  having  attained  man- 
hood ;  "beggarly,"  as  not  having  attained  the  inheritance. 
elements — "rudiments."  It  is  as  if  a  schoolmaster 
sliould  go  back  to  learning  the  ABC.  [Bengel.J  again 
—There  are  two  Greek  words  in  the  original.  "Ye  desire 
again,  beginning  afresh,  to  be  in  bondage."  Though  the 
Galatians,  as  Gentiles,  li.ad  never  been  under  the  .Mosaic 
yoke,  j-et  they  had  been  under  "  the  elements  of  the 
world"  {v.  3) :  the  common  designation  for  the  Jewish  and 
Gentile  systems  alike,  in  contrast  to  the  Gospel  (however 
superior  the  Jewish  was  to  the  Gentile).  Both  systems 
consisted  in  outward  worship,  and  cleaved  to  sensible 
forms.  Both  were  in  bondage  to  the  elements  of  sense,  as 
though  these  could  give  the  justification  and  sanctifica- 
tion  which  the  inner  and  spiritual  power  of  God  alone 
could  bestow,  ye  desire— or  "will."  Will-worship  is 
not  acceptable  to  God  (Colossians  2.  18,  23).  10.  To 
regard  the  observance  of  certain  days  as  in  itself 
meritorious  as  a  work,  is  alien  to  the  free  spirit  of 
Christianity.  This  is  not  incompatible  with  observ- 
ing the  Sabbath  or  the  Christian  Lord's  day  as  oblig- 
atory, though  not  as  a  work  (which  was  the  Jewish  and 
Gentile  error  in  the  observance  of  days),  but  as  a  holy 
mean  appointed  by  the  Lord  for  attaining  the  great 
end,  holiness.  The  whole  life  alike  belongs  to  the  Lord 
in  the  Gospel  view.  Just  as  the  whole  world,  and  .lot  the 
Jews  only,  belong  to  Him.  But  as  in  Paradise,  so  now 
one  portion  of  time  is  needed  wherein  to  draw  off  the 
soul  more  entirely  from  secular  business  to  God  (Colos- 
sians 2.  16).  "Sabbaths,  new  moons,  and  set  feasts" 
(1  Chronicles  23.31;  2  Chronicles  31.3),  answer  to  "days, 
months,  times."  "Months,"  however,  may  refer  to  the 
first  and  seventh  months,  which  were  sacred  on  liccount  of 
the  number  of  feasts  In  them,  tlntken— Greek,  "seasons," 
viz.,  those  of  the  three  great  feasts,  the  Passover,  Pente- 
cost, and  Tabernacles,  year*— The  sabbatical  year  was 
about  the  time  of  writing  this  Epistle,  a.  d.  48.    [Bengel.J 

II.  Icat— Greek,  "  lest  haply."  My  fear  is  not  for  my  own 
sake,  but  for  yours.  13.  be  aa  I  am— "As  I  have  in  my 
life  among  you  cast  off  Jewish  habits,  so  do  ye;  fo)- 1  am 
become  as  ye  are,"  viz..  In  the  non-observance  of  legal  or- 
dinances. "The  fact  of  my  laying  them  aside  amon^ 
Gentiles,  shows  that  I  regard  tbem  as  not  at  all  contrUnU' 

833 


The  Gulaliani  Good-will  to  Paul, 


GALATIANS  IV. 


and  his,  in  Return,  to  Then*. 


ing  to  justification  or  sanctifixiotion.  Do  you  regard  them  in 
the  same  light,  and  act  accordingly."  His  observing  the 
law  among  the  Jews  was  not  inconsistent  with  this,  for 
he  did  so  only  in  order  to  win  them,  without  compromis- 
ing principle.  On  the  otlier  hand,  the  Galatian  Gentiles, 
by  adopting  legal  ordinances,  showed  that  they  regarded 
them  as  needful  for  salvation.  This  St.  Paul  combats,  ye 
have  not  lujuretl  me  at  all— viz.,  at  the  period  when  I 
first  preached  the  Gospel  among  j^ou,  and  when  I  made 
myself  as  you  are,  viz.,  living  as  a  Gentile,  not  as  a  Jew, 
You  at  that  time  did  me  no  wrong;  "ye  did  not  despise  my 
temptation  in  the  flesh"  {v.  14);  naj',  you  "received  me  as 
an  angel  of  God."  Tlien  in  v.  16,  he  asks,  "Have  I  then, 
since  that  time,  become  your  enemy  by  telling  you  the 
truth?"  IS.  Uovr  tUrougli  Infirmity — rather,  as  Greek, 
"Ye  know  that  because  of  an  infirmity  of  my  flesh  I 
preachftl,"  itc.  He  implies  that  bodily  sickness,  having 
detained  him  among  them,  contrary  to  his  original  in- 
tention, was  the  occasion  of  his  preaching  the  Gospel  to 
them,  attlie  fknt  — til.,  "at  the  former  time:"  implying 
that  at  tlie  time  of  writing  he  had  been  twice  in  Galatia. 
See  my  Introduction  ;  also  v.  16,  and  ch.  5.  21,  Notes.  His 
sickness  was  probably  the  same  as  recurred  more  vio- 
lently afterward,  "the  thorn  in  the  flesh"  (2  Corinthians 
12.7),  which  also  was  overruled  to  good  (2  Corinthians  12. 
9, 10),  as  the  "  infirmity  of  the  flesh"  here.  I*,  my  temp- 
tation—The oldest  MSS.  read,  "your  temptation."  My 
infirmity,  which  was,  or  miglit  have  been,  a  "tempta- 
tion," or  trial,  to  you,  ye  despised  not,  t.  e.,  ye  were  not 
tempted  by  it  to  despise  me  and  my  message.  Perhaps, 
however,  it  is  better  to  punctuate  and  explain  as  Lach- 
MANX,  connecting  it  with  v.  13,  "And  (ye  know)  your 
temptation  (i.  e.,  the  temptation  to  which  ye  were  exposed 
through  the  infirmity)  which  was  in  my  flesh.  Ye  de- 
spised not  (through  natural  pride),  nor  rejected  (through 
spiriYitrt/ pride),  but  received  me,"  &c.  "Temptation  does 
not  mean  here,  as  we  now  use  the  word,  tendency  to  an  evil 
habit,  but  BODILY  TRIAL."  as  an  angel  of  God— as  a 
heaven-inspired  and  sent  messenger  from  God:  angel 
means  messenger  (Malachi  2.  7).  Cf.  the  phrase,  2  Samuel 
19.  27,  a  Hebrew  and  Oriental  one  for  a  person  to  be  re- 
ceived with  tlie  highest  respect  (Zechariah  12.8).  An 
angt-1  is  tree  from  the  flesh,  infirmity,  and  temptation,  as 
Clii-lst  — being  Christ's  representative  (Matthew  10.40). 
Christ  is  Lord  of  angels.  15.  \Vliere,  &c.—Of  ivhat  value 
was  your  congratulation  (so  the  Greek  for  "ijlessedness" 
expresses)  of  yourselves,  on  account  of  your  having 
among  you  me,  the  messenger  of  the  Gospel,  considering 
how  entirely  you  have  veered  about  since?  Once  you 
counted  yourselves  blessed  in  being  favoured  with  my 
ministry,  ye  would  have  plucked  out  your  own  eyes 
— one  of  the  dearest  members  of  the  body— so  highly  did 
you  value  me:  a  proverbial  phrase  for  the  greatest  self- 
sacrifice  (Matthew  5.  29).  Conybeare  and  How'SON  think 
that  this  particular  form  of  proverb  was  used  with  refer- 
ence to  a  weakness  in  St.  Paul's  eyes,  connected  with  a 
nervous  frame,  perhaps  afltjcted  by  tlie  briglitness  of  the 
vision  described.  Acts  22.11;  2  Corinthians  12. 1-7.  "Y'ou 
would  liave  torn  out  your  own  eyes  to  supply  the  lack  of 
mine."  The  Divine  power  of  Paul's  words  and  works, 
contrasting  %vith  the  feebleness  of  his  person  (2  Corin- 
thians 10. 10),  powerfully  at  first  impressed  the  Galatians, 
who  had  all  the  impulsiveness  of  tlie  Keltic  race  from 
which  tliey  sprang.  Subsequently  they  soon  changed 
with  tlie  fickleness  which  is  equally  characteristic  of 
Kelts.  16.  Translate,  "Am  I  then,  become  your  enemy  (an 
enemy  in  your  eyes)  by  telling  you  the  truth"  (ch.  2.  5,  14)? 
He  plainly  did  not  incur  their  enmity  at  his /?rs/.  visit, 
HUd  the  words  here  imply  that  he  had  since  then,  and  be- 
/<n-e  his  now  writing,  incurred  it;  so  that  the  occasion  of 
his  telling  them  the  unwelcome  truth,  must  have  been  at 
his  second  visit  (Acts  18.  2.S;  see  my  Introduction).  The 
fool  and  sinner  hate  a  reprover.  The  righteous  love 
fciithful  reproof  (Psalm  141.5;  Proverbs  9.  8).  17.  They— 
vour  flatterers:  In  contrast  to  Paul  himself,  who  fe/i*  them 
the  truth,  xealowsly— zeal  in  proselytism  was  character- 
istic especially  of  the  Jews,  and  so  of  Judaizers  (ch.  1. 14 ; 
Matthew  23. 15 ;  Romans  10. 2).  alfect  you— i.  e.,  court  you 
334 


(2  Corinthians  11.  2).  not  -tvcll— not  in  a  good  way,  or  for 
a  good  end.  Neither  the  cause  of  their  zealous  courting 
of  you,  nor  the  manner,  is  what  it  ought  to  be.  they 
•would  exclude  you— "  they  wish  to  shut  you  out"  fi'oni 
the  kingdom  of  God  (t.  c,  they  wish  to  persuade  you  that 
as  uncii'cunicised  Gentiles,  you  are  shut  out  from  it), 
"tliat  j'e  may  zealously  court  them,"  i.  e.,  become  circum- 
cised, as  zealous  followers  of  themselves.  Alford  ex- 
plains it,  that  tlieir  wish  was  to  shutout  the  Ga'.atiana 
from  the  general  community,  and  attract  them  as  a  sep- 
arate clique  to  their  own  party.  So  the  English  word, 
"exclusive,"  is  used.  18.  good  to  be  zealously  alTected 
— rather,  to  correspond  to  "zealously  court"  in  v.  18,  "to 
be  zealously  courted."  I  do  not  find  fault  with  them  for 
zealously  courting  you,  nor  witli  you  for  b-^ing  zealously 
courted;  provided  it  be  "in  a  good  cause"  [translate  so), 
"it  is  a  good  thing"  (1  Corinthians  9.  20-23>.  My  reason 
for  saying  the  "  not  well"  (v.  17:  the  Greek  is  the  same  as 
that  for  "good,"  and  "  in  a  good  cause,"  in  v.  28),  is  that 
t\\e'\r  zealous  courting  of  you  in  not  in  a  good  cause.  The 
older  interpreters,  however,  support  English.  Version  (cf. 
cli.  1. 14).  alMvays— translate  and  arrange  t,ue  words  thus, 
"At  all  times,  and  not  only  when  I  am  present  with  you." 
I  do  not  desire  that  /  exclusively  should  have  the  priv- 
ilege of  zealously  courting  you.  Others  may  do  so  in  my 
absence  with  my  full  approval,  if  only  it  be  in  a  good 
cause,  and  if  Christ  be  faithfully  preached  (Philippians  L 
15-18).  19.  My  little  children— (1  Timothy  1.  18  ;  2  Tim- 
othy 2. 1;  1  John  2. 1.)  My  relation  to  you  is  not  merely 
that  of  one  zealously  courting  you  (v.  17, 18),  but  that  of  a 
father  to  his  children  (1  Corinthians  4.15).  I  travail  iu 
birth— i.  e.,  like  a  mother  in  pain  till  the  birth  of  her 
child,  again- a  second  time.  The  former  time  was  when 
I  was  "  present  with  you"  (v.  18;  cf.  Note,  v.  13).  Christ  be 
formed  in  you — that  you  may  live  nothing  but  Christ, 
and  think  nothing  but  Christ  (cli.  2.  20),  and  glory  in  notl'- 
ing  but  Him,  and  His  death,  resurrection,  and  righteous- 
ness (Philippians  3.  8-10;  Colossians  1.  27).  30.  Translate  as 
Greek,  "  I  could  wish."  If  circumstances  permitted  (which 
they  do  not),  I  would  gladly  be  with  you.  [M.  Stuart.]  no^v 
— as  I  was  twice  already.  Speaking  face  to  face  is  so  much, 
more  etTective  towards  loving  persuasion  tliau  writing 
(2John  12;3John  13,14).  change  my  voice — asamother(v. 
19) :  adapting  my  tone  of  voice  to  what  I  saw  in  person  your 
case  might  need.  Tliis  is  possible  to  one  present,  but  not  to 
one  in  writing.  [Grotius  and  Estius.]  I  stand  in  doubt 
of  you— rather,  "  I  am  perplexed  about  you,"  viz.,  how  to 
deal  with  you,  what  kind  of  words  to  use,  gentle  or  severe, 
to  bring  you  back  to  the  right  path.  31.  desire— of  j'our 
own  accord  madly  courting  tliat  which  must  condemn 
and  ruin  you.  do  ye  not  hear — do  ye  not  consider  the 
mystic  sense  of  Closes' words?  [Grotius.]  The  law  itself 
sends  you  away  from  itself  to  Christ.  [Estius.J  After 
having  sufficiently  maintained  his  point  by  argument, 
the  apostle  confirms  and  illustrates  it  by  an  inspired  alle- 
gorical exposition  of  historical  facts,  containing  in  them 
general  laws  and  types.  Perhaps  his  reason  for  using 
allegory  was  to  confute  the  Judaizers  with  their  own 
weapons:  Subtle,  mystical,  allegorical  interpretations, 
unauthorized  by  the  Spirit,  were  their  favourite  argu- 
ments, as  of  the  Rabbi na  iu  the  synagogues.  Cf.  the  Je- 
rusalem Talmud,  Tractatu  Succa,  cap.  Hechalil.  St.  Paul 
meets  them  with  an  allegorical  exposition,  not  the  work 
of  fancy,  but  sanctioned  by  the  Holy  Spirit.  History,  if 
properly  understood,  contains  in  its  complicated  phe- 
nomena, simple  and  continually-recurring  Divine  laws. 
The  history  of  the  elect  people,  like  their  legal  ordinances, 
had,  besides  tlie  literal,  a  typical  meaning  (cf.  1  Corin- 
thians 10. 1-4  ;  15.  45,  47 ;  Revelation  11.  8).  Just  as  the  extra- 
ordinarily-born Isaac,  the  gilt  of  grace  according  to  prom- 
ise, supplanted,  beyond  all  human  calculations,  the  nat- 
urally-born Ishmael,  so  the  new  theocratic  race,  the  spir- 
itual seed  of  Abraham  by  promise,  the  Gentile,  as  well  as 
Jewish  believers,  were  about  to  take  the  place  of  the  nat- 
ural seed,  who  had  imagined  that  to  them  exclusively 
belonged  the  kingdom  of  God.  23.  (Genesis  10.  3-16;  21.  2.) 
Abraham— whose  sons  ye  wish  to  be  (cf.  Romans  9.  7-9). 
a  bond  maid  ...  a  free  M'oman — rather,  as  Greek,   '  th« 


The  Allegory  of  Agar  and  Sara. 


GALATIANS  V. 


Exhortation  to  Stand  Fast  in  Liberty, 


bond  maid  .  .  .  (he  free  woman.     33.  after  the  flesli— 

bom  accordiug  to  the  usual  course  of  nature  :  in  contrast 
to  Isaac,  who  was  born  "by  virtue  o( Ike  promise"  (so  the 
Greek),  as  the  efficient  cause  of  Sarah's  becoming  preg- 
nant out  of  the  course  of  nature  (Romans  -1. 19).  Abraham 
was  to  lay  aside  all  confidence  in  the  flesh  (after  which 
Ishmael  was  born),  and  to  live  by  faith  alone  in  theprom- 
ise  (according  to  which  Isaac  was  miraculously  born,  con- 
trary to  all  calculations  of  flesh  and  blood).  24.  are  an 
allegory — rather,  "are  allegorical,"  i.  e.,  have  another  be- 
sides the  literal  meaning.  tUese  are  the  two  covenants — 
"these  (women)  are  (i.e.,  mean.  Omit  'the'  with  all  the 
oldest  MSS.)  two  covenants."  As  among  the  Jews  tlie 
bondage  of  the  mother  determined  that  of  tlie  child,  the 
children  of  the  free  covenant  of  promise,  iuiswering  to 
Sarah,  are  free;  the  children  of  the  lej-al  covenant  of 
bondage  are  not  so.  one  from — i.  e.,  takituj  hia  origin  from 
Mount  Sinai.  Hence,  it  appears,  he  is  treating  of  the 
moral  law  (ch.  3.  19)  chiefly  (Hebrews  12.  18).  Paul  was 
familiar  with  the  district  of  Sinai  in  Arabia  (ch.  1.  17), 
having  gone  thither  after  his  conversion.  At  the  gloomy 
scene  of  the  giving  of  the  Law,  he  learned  to  appreciate, 
by  contrast,  the  grace  of  the  Gospel,  and  so  to  cast  off  all 
his  past  legal  dependencies,  -which  gendereth— i.  e., 
bring  in  (J  forth  children  unto  bondage.  Cf.  the  phrase  (Acts 
3.  25),  "  children  of  the  covenant  which  God  made  .  .  .  say- 
ing unto  Abraham."  Agar— t.  c,  Hagar.  25.  'Translate, 
"For  this  tvord,  Hagar,  is  (imports)  Mount  Sinai  in 
Arabia"  (i.  e.,  among  the  Arabians  — ui  the  Arabian 
tongue).  So  Chrysostom  explains.  Haeaut,  the  travel- 
ler, says  that  to  this  day  the  Arabians  call  Sinai,  "  iTads- 
cliar,"  t.  e.,  Hagar,  meaning  a  rock  or  stone.  Hagar  twice 
fled  into  the  desert  of  Arabia  (Genesis  16.  and  21.):  from 
her  the  mountain  and  city  took  its  name,  and  tlie  people 
were  called  Hagareues.  Sinai,  with  its  rugged  rocks,  far 
removed  from  the  promised  land,  was  well  suited  to  rep- 
resent the  law  which  inspires  with  terror,  and  the  spirit 
of  bondage,  ans-wercth— ii7.,  "stands  in  the  same  rank 
with;"  "she  corresponds  to,"  &c.  Jerusalem  vt'hich 
no-w  is— i.e.,  the  Jerusalem  of  the  Jews,  having  only  a 
present  temporary  existence,  in  contrast  with  the  spir- 
itual Jerusalem  of  the  Gospel,  which  in  germ,  under  tlie 
form  of  tlie  promise,  existed  ages  before,  and  shall  be  for 
ever  in  ages  to  come,  and— The  oldest  MSS.  read,  "  J^'or 
she  is  in  bondage."  As  Ilagar  was  in  bondage  to  her  mis- 
tress, so  Jerusalem  that  now  is,  is  in  bondage  to  the  law, 
and  also  to  the  Romans:  her  civil  state  thus  being  in  ac- 
cordance with  her  spiritual  state.  [Bexgel.]  26.  This 
verse  stands  instead  of  the  sentence  which  we  should  ex- 
pect, to  correspond  to  v.  21,  "  One  from  Mount  Sinai,"  viz., 
the  other  covenant  from  the  heavenly  mount  above,  which 
Is  (answers  in  the  allegory  to)  Sarah.  •Terusalcm  .  .  . 
above — Hebrews  12. 22,  "  the  heavenly  Jerusalem. "'  "  New 
Jerusalem,  which  cometh  down  out  of  heaven  from  my 
God"  (Revelation  3.12;  21.2).  Here  "the  Messianic  the- 
ocracy, which  before  Clirisfs  second  appearing  is  the 
Church,  and  after  it,  Clirist's  kingdom  of  glory."  [Meyek.] 
free— as  Sarah  was;  opposed  to  "she  is  in  bondage"  (u. 
25).  all— Omitted  in  many  of  tlie  oldest  ]\I.S8.,  though 
supported  by  some.  "Mother  of  us,"  viz.,  beliecers  who 
are  already  members  of  the  invisible  Church,  the  heav- 
enly Jerusalem,  hereafter  to  be  manifested  (Hebrews  12. 
22).  ar.  (Isaiah  51.1.)  thou  barren— Jerusalem  above: 
the  spiritual  Church  of  the  Gospel,  the  fruit  of  "the 
promise,"  answering  to  Sarali,  who  bore  not  "after  the 
flesh;"  a«  contrasted  with  the  law,  answering  to  Hagar, 
who  was  fruitful  in  the  ordinary  course  of  nature.  Isaiah 
speaks  primarily  of  Israel's  restoration  after  her  long- 
continued  calamities;  but  his  language  is  framed  by  the 
Holy  Spirit  so  as  to  reach  beyond  tliis  to  the  spiritual 
Zlon:  including  not  only  the  Jews,  the  natural  desccmd- 
ants  of  Abraham  and  children  of  the  law,  but  also  the 
Gentile*.  The  spiritual  Jerusalem  is  regarded  as  "  barren  " 
whilst  the  law  trammelled  Israel,  for  she  then  had  no 
spiritual  children  of  the  Gentiles,  break  forth— into 
crying,  cry— shout  for  joy.  many  nxnre— translate  as 
Greek,  "Many  are  the  children  of  the  desolate  (the  New 
Testament  Church  made  up  in  the  greater  part  from  the 


Gentiles,  vjho  once  had  not  the  promise,  and  so  was  desti« 
tute  of  God  as  her  husband),  more  than  other  which  hath 
an  (.Greek,  the)  husband"  (the  Jewish  Church  having 
GoD  for  her  husband,  Isaiah  51.  5;  Jeremiah  2.  2).  Numer- 
ous as  were  the  children  of  the  legal  covenant,  those  of 
the  Gospel  covenant  are  more  so.  The  force  of  the  Greek 
article  is,  "  Her  who  has  the  husband  of  which  the  other 
is  destitute."  38.  ^ve— tlie  oldest  MSS.  and  versions  are 
divided  between  "we "and  "ye."  "We"  better  accords 
witli  r.  20,  "Mother  of  us."  children  of  promise — not 
children  after  the  flesh,  but  through  the  promise  (v.  23,  29, 
31).  "  We  are"  so,  and  ought  to  wish  to  continue  so.  29. 
persecuted— Ishmael  "mocked"  Isaac,  which  contained 
in  it  the  germ  and  spirit  of  persecution  (Genesis  21.9). 
His  mocking  was  probably  directed  against  Isaac's  piety 
and  faith  in  God's  promises.  Being  the  elder  by  natural 
birth,  he  haughtily  prided  himself  above  him  that  was 
born  by  promise  :  as  Cain  hated  Abel's  piety,  him  .  .  . 
born  after  the  Spirit— Tlie  language,  though  referring 
primarily  to  Isaac,  born  in  a  spiritual  way  {viz.,  by  the 
promise  or  word  of  God,  rendered  by  His  Spirit  eflicient 
out  of  the  course  of  nature,  in  making  Sarah  fruitful  in 
old  age),  is  so  framedas  especially  to  refer  to  believers  Jus- 
tified by  Gospel  grace  through  faith,  as  opposed  to  carnal 
men,  Judaizers,  and  legalists,  even  go  it  is  notv — (ch.  5. 
11 ;  6.  12,  17  ;  Acts  9.  29 ;  13.  45,  49,  50 ;  14.  1,  2,  19  ;  17.  5,  13 ;  18. 
5,  6.)  The  Jews  persecuted  Paul,  not  for  preaching  Chris- 
tianity in  opposition  to  heathenism,  but  for  preaching 
it  as  distinct  from  Judaism.  Except  in  the  two  cases 
of  Philippi  and  Ephesus  (where  the  persons  beginning 
the  assault  were  pecuniarily  Interested  in  his  expul- 
sion), he  was  nowhere  set  upon  by  the  Gentiles,  unless 
they  were  first  stirred  up  by  the  Jews.  The  coincidence 
between  Paul's  Epistles  and  Luke's  history  (the  Acts) 
in  this  respect,  is  plainly  undesigned,  and  so  a  proof  of 
genuineness  (see  Paley's  Horce Paulince).  30.  Genesis  21. 
10,  12,  where  Sarah's  words  are,  "Shall  not  be  heir  with 
7ny  son,  even  ivith  Isaac."  But  what  was  there  said  liter- 
ally, is  here  by  inspiration  expressed  in  its  allegorical 
spiritual  import,  applying  to  the  New  Testament  be- 
liever, who  is  antitypically  "  the  son  of  the  free  woman." 
In  John  8.  35,  30,  Jesus  refers  to  this,  cast  out— from  the 
house  and  inheritance:  literally,  Ishmael;  spiritually, 
the  carnal  and  legalists,  shall  not  be  heir— The  Greek  is 
stronger,  "  must  not  be  heir,"  or  "  inherit."  31.  So  then— 
The  oldest  MSS.  read,  "Wherefore."  This  is  the  conclu- 
sion inferred  from  what  precedes.  In  ch.  3.  29  and  4.  7,  it 
was  established  that  we.  New  Testament  believers,  are 
"heirs."  If,  then,  we  are  heirs,  "we  are  not  children  ot 
the  bond  woman  (vv^hose  son,  according  to  Scripture,  was 
'not  to  be  heir,' r.  30),  but  of  the  free  woman"  (whose 
son  was,  according  to  Scripture,  to  be  heir).  For  we  are 
not  "cast  out"  as  Ishmael,  but  accepted  as  sons  and 
heirs. 

CHAPTER  V. 
Ver.  1-20.  Peroration.  Exhortation  to  Stand  Fast 
IN  THE  Gospeij  Liberty,  just  Set  Forth,  and  not  to  be 
Led  by  Judaizers  into  Circumcision,  or  Law-Jus- 
tification: Yet  though  Free,  to  Serve  one  an- 
other BY  Love:  To  Walk  in  the  Spirit,  Bearing 
the  Fruit  thereof,  not  in  the  Works  of  the  Flesh. 
1.  The  oldest  MSS.  read,  "  In  liberty  (so  Alford,  JIober- 
LEY,  Humphry  and  Ellicott.  But  as  there  Is  no  Greek 
for  'in,'  as  there  is,  1  Corintliians  16,  13;  Phillppians  1.  27; 
4.1,1  profur  l7-anslaling,  ^  It  is  FOR  freedom  that'),  Christ 
hath  made  us  free  (not  i»,  or /or,  a  state  of  bondage).  Stand 
fast,  therefore,  and  be  not  entangled  again  in  a  yoke  of 
bondage"  {viz.,  the  law,  ch.  4.  21;  Acts  15. 10).  On  "again," 
see  A'ole,  ch.  4.  9.  2.  Iteliold— t.  e..  Mark  what  I  say.  I 
Pa»tl— Though  you  now  think  less  of  my  authority,  I 
nevertheless  give  my  name  and  personal  authority  as 
enough  by  itself  to  refute  all  opposition  of  adversaries. 
if  ye  be  circumcised— Not  as  Alford,  "  If  you  will  go  on 
being  clrcnmcised."  Rather,  "If  ye  sufler  yourselves  to 
be  circumcised,  "  viz.,  under  the  notion  of  Its  being  neccK- 
sary  to  jusliflcalion  {v.  4  ;  Acts  15.  1).  Circumcision  he»e  i.s 
not  regarded  simply  by  itself  (for,  viewed    as  a  mere 

3S5 


27te  Galattans  not  to  Observe  Circumcision. 


GALATIANS  V. 


The  Danger  of  a  lAtlle  Leaven, 


nationai  rite,  it  was  practised  for  conciliation's  sake  by 
Paul  hiraselfj  Acts  16.3),  but  as  the  symbol  o(  Judaism  and 
legalUm  in  general.  If  this  be  necessary,  then  the  Gospel 
of  grace  is  at  an  end.  If  the  latter  be  the  way  of  justifica- 
tion, then  Judaism  is  in  no  way  so.  Clirlst  .  .  .  profit . .  . 
Moililiig— (Ch.  2.  21.)  For  righteousness  of  works  and 
jusliticiition  by  faith  cannot  co-exist.  "He  who  is  cir- 
cumcised [for  justification]  is  so  as  fearing  the  law, 
and  he  who  fears,  disbelieves  the  power  of  grace,  and 
he  who  disbtlieves  can  profit  nothing  by  that  grace 
which  he  disbelieves.  [Chrysostom.]  3.  For— Greefc, 
"  Yi^a,  more;"  "Moreover,"  I  testily  .  .  .  to  every  man 
—as  wt  11  us  "  unto  you"  (r.  2).  tliat  Is  circuiiiclsecl— that 
submits  to  be  circumcised.  Such  a  one  became  a  "prose- 
lyte of  righteousness."  tUe  ^^vhole  la-tv— impossible  for 
man  to  keep  even  in  part,  much  less  wholly  (James  2.  10); 
yet  none  can  be  justified  by  the  law,  unless  he  keep  it 
ivholly  (ch.  3.  10).  4.  Lit.,  "  Ye  have  become  void  from 
Christ,"  i.  e.,  your  connection  with  Christ  has  become 
void  (v.  2).  Romans  7.  2,  "  Loosed  from  the  law,"  where 
the  same  Oreek  occurs  as  here,  whosoever  of  you  are 
justified— "are  being  justified,"  i.  e.,  are  endeavouring  to 
be  juslifled.  by  tlie  Inw— Greek,  "in  the  law,"  as  the 
element  in  which  justification  is  to  talie  place,  fallen 
from  grace — ye  no  longer  ''stand"  in  grace  (Romans  5.  2). 
Grace  and  legal  righteousness  cannot  co-exist  (Romans  4. 
4,5;  11.6).  Christ,  by  circumcision  (Luke  2.  21),  undertook 
to  obey  all  the  law,  and  fulfil  all  righteousness  for  us; 
any,  therefore,  that  now  seeks  to  lulfll  the  law  for  him- 
self in  any  degree  for  justifying  righteousness,  severs 
himself  from  tlie  grace  which  flows  from  Christ's  fulfil- 
ment of  it,  and  becomes  "a  debtor  to  do  the  whole  law" 
(v.  3).  The  decree  of  the  Jerusalem  council  had  said  noth- 
ing so  strong  as  this;  it  had  merely  decided  that  Gentile 
Christians  were  not  bound  to  legal  observances.  But  the 
Galatians,  whilst  not  pretending  to  be  so  bound,  imag- 
ined lliere  was  an  efficacy  in  tliem  to  merit  a  higher 
degree  of  perfection  (ch.  3.  3).  This  accounts  for  St.  Paul 
not  referring  to  the  decree  at  all.  He  took  much  higher 
ground.  Sea  Pal,ey's  Horai  I'aulina;.  The  natural  mind 
loves  outward  fetters,  and  is  apt  to  forge  them  for  itself, 
to  stand  in  lieu  of  holiness  of  heart.  5.  For— Proof  of  the 
assertion,  "  fallen  from  grace,"  by  contrasting  with  the 
case  of  legalists,  the  "  hope"  of  Christians.  tUrowgU  tlxe 
Spirit— GrreeA,  rather,  "by  tlie  Spirit;"  in  opposition  to 
by  the  flesh  (ch.  I.  29),  or  fleshly  ways  of  justification,  as 
circumcision  and  legal  ordinances.  "We"  is  emphatical, 
and  contrasted  with  "  whosoever  of  you  would  be  justified 
by  tlie  law"  {v.  i).  tlie  hope  of  righteoiisntss — "We 
wait  for  the  (realization  of  the)  hope  (which  is  the  fruit) 
of  the  righteousness  (i.  c,  justification  which  comes)  by 
{lit.,  from— out  of)  faith,"  Romans  5.  1,  1,  5;  S.  24,  25,  "Hope 
.  .  .  tt'e  with  patience  li^ai^ /oj- it."  This  is  a  farther  step 
than  being  "justified;"  not  only  are  we  this,  but  "  wait 
lor  the  hope"  which  is  connected  with  it,  and  is  its  full  con- 
summation. "  Righteousness,"  in  the  sense  of  justifica- 
tion, is  by  the  believer  onoe  for  all  already  attained  ;  but 
the  consummation  of  it  in  future  perfection  above  is  tlis 
object  of  hope  to  be  waited  for:  "  the  crown  of  righteous- 
ness laid  up"  (2  Timothy  4.  8):  "  the  hope  laid  up  for  you 
In  heaven"  (Colossiaus  1.  5;  1  Peter  1.  3).  G.  For— Con- 
firming the  truth  that  it  is  "  by  faith"  (v.  5).  iu  .Jesus 
Christ— GreeA,  "  in  Clirist  Jesus."  In  union  with  Christ 
(the  Anointed  Saviour),  that  is,  Jesus  of  Nazareth,  nor 
uuclrcumcision— This  is  levelled  against  tliose  who, 
being  not  legalists,  or  Judaizers,  think  themselves  Chris- 
tians on  this  ground  alone,  faith  which  ^vorketh  by 
lo-ve— Greek,  "working,"  &c.  This  corresponds  to  "a  new 
creature"  (ch.  6. 15),  as  its  definition.  Thus  in  v.  5,  6,  we 
have  the  three,  "faith,"  "hope,"  and  "love."  The  Greek 
expresses,  "  Which  eflTectually  worketh:"  which  exhibits 
its  energy  by  love  (so  1  Thessalonians  2.  13).  Love  is  not 
joined  with  faith  in  justifying,  but  is  the  principle  of  the 
works  which  follow  after  justification  by  faith.  Let  not 
legalists,  upholding  circumcision,  think  that  the  essence 
of  the  law  is  set  at  naught  by  the  doctrine  of  justification 
by  faith  only.  Nay,  "all  the  law  is  fulfilled  in  one  word 
—love,"  wliicli  is  the  principle  on  which  "faith  worketh" 
336 


(v.  14).  Let  them,  therefore,  seek  this  "faith,"  which  will 
enable  them  truly  to  fulfil  the  law.  Again,  let  not  those 
who  pride  themselves  on  uncircumclsion  think  that,  be- 
cause the  law  does  not  justify,  they  are  free  to  walk  after 
"  the  flesh"  {v.  13).  Let  them,  then,  seek  that  "  love" 
which  is  inseparable  from  true  faith  (James  2.  8, 12-22). 
Love  is  utterly  opposed  to  the  enmities  which  prevailed 
among  the  Galatians  (r.  15,  20).  The  Spirit  (v.  5)  is  a  Spirit 
of  "  faith"  and  "  love"  (cf.  Romans  14. 17 ;  1  Corinthians  7. 
19).  7.  Translate,  "Ye  were  running  well"  in  the  Gospel 
race  (1  Corinthians  9.  24-26;  Phillpplans  3.  13, 14).  who, 
&c.— none  whom  you  ought  to  have  listened  to  [Ben- 
gel]:  alluding  to  the  Judaizers  (cf.  ch.  3.  1).  hinder— 
The  Greek  means,  lit.,  "hinder  by  breaking  up  a  road." 
not  obey  the  truth— not  submit  yourselves  to  the  true 
Gospel  way  of  justification.  8.  This  persuasion— G»-ee&, 
"  The  persuasion,"  viz.,  to  which  you  are  yielding.  There 
is  a  play  on  words  in  the  original,  the  Greek  for  per- 
suasion being  akin  to  "obey"  (v.  7).  This  persuasion 
which  ye  have  obeyed,  cometh  not  of— i.  e.,  from  :  Does 
not  emanate  from  Him,  but  from  an  enemy,  that 
calleth  you— (F.  13;  ch.  1.  6;  Philippians  3. 14;  1  Thes- 
salonians 5. 24.)  The  calling  is  the  rule  of  the  whole 
race.  [BengeIi.]  9.  A  little  leaven — The  false  teaching 
of  the  Judaizers.  A  small  portion  of  legalism,  if  it  be 
mixed  with  the  Gospel,  corrupts  its  purity.  To  add  legal 
ordinances  and  works  in  tlie  least  degree  to  justification 
by  faith,  is  to  undermine  "the  whole."  So  "leaven"  is 
used  of  false  doctrine  (Matthew  16. 12;  cf.  13.  33).  In  1  Co- 
rinthians 5.  6  it  means  the  corrupting  influence  of  one 
bad  person;  so  Bengel  understands  it  here  to  refer  to  the 
person  (v.  7,  8, 10)  who  misled  them.  Ecclesiastes  9.  18, 
"Oue  sinner  destroyeth  much  good"  (1  Corinthians  15.33). 
I  prefer  to  refer  it  to  false  doctrine,  answering  to  "per- 
suasion" (v.  8).  16.  Greek,  "I  (emphatical:  "  I  on  my  part") 
have  confidence  in  the  Lord  with  regard  to  you  (2  Thessa- 
lonians 3. 4),  that  ye  will  be  none  otherwise  minded"  (than 
what  by  this  Epistle  I  desire  you  to  be,  Philippians  3. 15). 
but  he  that  troubletli  you— (Ch.  1.  7;  Acts  15.  24;  Joshua 
7.  25;  1  Kings  18. 17,  18).  Some  one,  probably,  was  promi- 
nent among  the  seducers,  though  the  denunciation  applies 
to  them  all  (ch.  1.  7;  4.  17).  shall  bear— as  a  heavy  burden, 
his— TiiVs  due  and  inevitable  judgment  from  God.  St.  Paul 
distinguishes  the  case  of  the  seduced,  who  were  misled 
through  thoughtlessness,  and  who,  now  that  they  are  set 
right  by  him,  he  confidently  hopes,  in  God's  goodness, 
will  return  to  the  right  way,  from  that  of  the  seduc  v  who 
is  doomed  to  judgment,  w^hosoever  he  be-  viiether 
great  (ch.  1.  8)  or  small.  11.  IVanslate,  "If  I  *m  still 
preaching  (as  I  did  before  conversion)  circumcision,  why 
am  I  still  persecuted?"  The  Judaizing  troubler  of  the 
Galatians  had  said,  "Paul  himself  preaches  circum- 
cision," as  is  sliown  by  his  having  circumcised  Timothy 
(Acts  16.  3;  cf.  also  Acts  20.  6;  21.  24).  Paul  replies  by  an- 
ticipation of  their  objection.  As  regards  myself,  the  fact 
that  I  am  still  persecuted  by  tlie  Jews,  shows  plainly  that 
Idonot  preacli circumcision;  for  it  isjust  becausel  preach 
Christcrucifled,andnot  the  Mosaic  law,  as  the  sole  ground 
of  justification,  that  they  persecute  me.  If  for  concilia- 
tion he  lived  as  a  Jew  among  the  Jews,  it  was  tn  accord- 
ance with  his  principle  enunciated  (1  Corinthians  7. 18, 20; 
9.  20).  Circumcision,  or  uncircumcision,  are  things  Indif- 
ferent in  themselves;  their  lawfulness  or  unlawfulness 
depends  on  the  animus  of  him  who  uses  them.  The  Gen- 
tile Galatians' animus  in  circumcision  could  only  be  their 
supposition  that  it  influenced  favourably  their  standing 
before  God.  Paul's  living  as  a  Gentile  among  Gentiles, 
plainly  showed  that,  if  he  lived  as  a  Jew  among  Jews,  it 
was  not  that  he  thought  it  meritorious  before  God,  but  as 
a  matter  indifl'erent,  wherein  he  might  lawfully  conform 
as  a  Jew  by  birth  to  those  with  whom  he  was,  in  order  to  put 
no  needless  stumbling-block  to  the  Gospel  in  the  way  of 
his  countrymen,  then— Presuming  Ihat  I  did  so,  "  then," 
in  that  case,  "the  oflTence  of  (stumbling-block,  1  Corinth- 
ians 1.  23  occasioned  to  the  Jews  by)  the  cross  has  become 
done  away."  Thus  the  Jews'  accusation  against  Stepht-n 
was  not  that  he  preached  Christ  crucified,  but  tliat"he 
spake  blasphemous  words  against  this  holy  place  and  tht 


The  Sum  of  the  Law  is  Love. 


GALATIAXS  V. 


Reckoning  up  of  the  Works  of  the  Flesh. 


law."  They  would,  in  some  measure,  have  borne  the 
former,  If  he  had  mixed  with  it  justification  in  part  by- 
circumcision  and  the  law,  and  If  he  liad,  through  the 
medium  of  Christianity,  brought  converts  to  Judaism. 
But  if  justification  in  any  degree  depended  on  legal  ordi- 
nances, Christ's  crucifixion  in  that  degree  was  un  neces- 
sary, and  could  profit  nothing  (v.  2.  4).  Worldly  Wiseman, 
of  the  town  of  Carnal  Policy,  turns  Christian  out  of  the 
narrow  way  of  the  Cross,  to  the  house  of  Legality.  But 
the  way  to  It  was  up  a  mountain,  which,  as  Christian  ad- 
vanced, threatened  to  fall  on  him  and  crush  him,  amidst 
flashes  of  lightning  from  the  mountain  (Pilgrim's  Prog- 
ress; Hebrews  12.  18-21).  13.  they  .  .  .  ivhlcli  trouble 
you.— translate,  as  the  Greek  is  diSerent  from  v.  10,  "They 
who  are  unsettling  you."  ^^'ere  even  cut  off— even  as  they 
desire  your  foreskin  to  becu^  o^and  cast  away  by  circum- 
cision, so  would  that  they  were  even  cut  oj^'from  your  com- 
munion, being  worthless  as  a  castaway  foreskin  (ch.  1.  7, 
8 ;  cf.  Phllipplans  3.  2).  The  fathers,  Jerome,  Ambrose, 
Augustine,  and  Chbysostom,  explain  it,  "Would  that 
they  would  even  cut  themselves  ott',''  *•  «•.  cut  off"  not 
merely  the  foreskin,  but  the  whole  member;  if  circum- 
cision be  not  enough  for  them,  then  let  them  have  excision 
also;  an  outburst  hardly  suitable  to  the  gravity  of  an 
apostle.  But  r.  9, 10  plainly  point  to  excommunication  as 
the  judgment  threatened  against  the  troublers;  and 
danger  of  the  bad  "leaven"  spreading,  as  the  reason  for 
it.  13.  The  "ye"  la  emphatical,  from  its  position  in  the 
Greek,  "Ye  brethren,"  Ac. ;  as  opposed  to  those  legalists 
"  who  trouble  you."  unto  liberty — The  Greek  expresses, 
"  On  a  footing  of  liberty."  The  state  or  condition  in  which 
ye  have  been  called  to  salvation,  is  one  of  liberty.  Gospel 
liberty  consists  in  three  things,  freedom  from  the  Mosaic 
yoke,  from  sin,  and  from  slavish  fear,  only,  &c.—ti-ans- 
late,  "Only  turn  not  your  liberty  into  an  occasion  lor  the 
flesla."  Do  not  give  the  flesh  the  handle  or  pretext 
(Romans  7.  8,  "occasion")  for  its  indulgence  which  it 
eagerly  seeks  for;  do  not  let  it  make  Christiai>"  liberty" 
Its  pretext  for  indulgence  (v.  16. 17;  1  Peter  2. 16;  2  Peter  2. 
19;  Jude  4).  but  by  love  serve  one  anotUer — Greek,  "  Be 
servants  (be  in  bondage)  to  one  another."  If  ye  must  be 
servants,  then  be  servants  to  one  another  in  love.  Whilst  free 
as  to  legalism,  be  bound  by  Love  (the  article  In  the  Greek 
personifies  love  in  the  abstract)  to  serve  one  another  (1 
Corinthians  9. 19).  Here  lie  hints  at  their  unloving  strifes 
springing  out  of  lust  of  power.  "  For  the  lust  of  power  is 
the  mother  of  heresies."  [Chrysostom.]  14.  all  the  law 
—Greek,  "  the  whole  law,"  viz.,  the  Mosaic  law.  Love  to 
God  is  pi-esupposed  as  the  root  from  Avhich  love  to  our 
neighbour  springs;  and  it  is  in  this  tense  the  latter  precept 
(so  "  word"  means  here)  is  said  to  be  the  fulfilling  of  "  all 
the  law"  (Leviticus  19. 18).  Love  is  "the  law  of  Christ" 
(ch.  6.  2;  Matthew  7.  12;  22.  39,  40;  Romans  13.  9,  10).  is  ful- 
fliled— Not  as  received  text  "Is  being  fulfilled,"  but  as 
tlie  oldest  MSS.  read,  "has  been  fulfilled;"  and  so 
"receives  its  full  perfection,"  as  rudimentary  teachings 
are  fulfilled  by  the  more  perfect  doctrine.  The  law  only 
united  Israelites  together;  the  Gospel  unites  all  men,  and 
tliat  in  relation  to  God.  [Grotius.]  15.  hite— backbite  the 
character,  devour — the  substance,  by  Injuring,  extortion, 
Ac.  (Habakkuk  1. 13;  Matthew  23. 14;  2  Corinthians  11.  20). 
consumed,  &c.— Strength  of  soul,  health  of  body,  cha- 
racter, and  resources,  are  all  consumed  by  broils.  [Ben- 
gel,.]  16.  This  I  say  then— Repeating  in  other  words, 
and  explaining  the  sentiment  in  v.  13,  "What  I  mean  is 
this."  "Walk  in  the  Spirit—Greek,  "  By  (the  rule  of)  the 
(Holy)  Spirit."  Cf.  v.  ltJ-18,  22,  25;  ch.  6.  1-8,  with  Romans 
7.  22;  8.  11.  The  best  way  to  keep  tares  out  of  a  bushel  is 
to  fill  it  with  wheat,  the  flesh— the  natural  man,  out  of 
which  flow  the  evils  specified  {v.  19-21).  The  spirit  and  the 
flesh  mutually  exclude  one  another.  It  is  promised,  not 
tliat  we  should  have  no  evil  lusts,  but  that  we  should 
"not fulfil"  them.  If  the  spirit  that  is  In  us  can  be  at  ease 
under  sin,  it  is  not  a  spirit  that  comes  from  the  Holy 
Spirit.  Tlie  gentle  dove  trembles  at  the  sight  even  of  a 
hawk's  feather.  17.  For— Tiie  reason  why  walking  by 
the  Spirit  will  exclude  fulfilling  the  lusts  of  the  flosh,  viz., 
their  mutual  contrariety,  the  Spirit— not  "  lusteth,"  but 
69 


"tendeth  (or  some  such  word  is  to  be  supplied)  against 
the  flesh."     so  that  ye  cannot  do  the  things  that  y« 

would— The  Spirit  strives  against  the  flesh  and  its  evil 
Influence;  the  flesh  against  the  Spirit  and  His  good  in- 
fluence, so  that  neither  the  one  nor  the  other  can  be  fully  car- 
ried out  into  action.  "But"  (v.  18)  where  "the  Spirit" 
prevails,  the  issue  of  the  struggle  no  longer  continues 
doubtful  (Romans  7.  15-20).  [Bengel.]  The  Greek  is, 
"that  ye  may  not  do  the  things  that  ye  would."  "The 
flesh  and  Spirit  are  contrary  one  to  the  other,"  so  that 
you  must  distinguish  what  proceeds  from  the  Spirit, 
and  what  from  the  flesh;  and  you  must  not  fulfil  what 
you  desire  according  to  the  cai-nal  self,  but  what  the  Spirit 
within  you  desires.  [Neandek.]  But  the  antithesis  of  t>. 
18  ("But,"  &c.),  where  the  conflict  is  decided,  shows,  I 
think,  that  here  v.  17  contemplates  the  inability  both  for 
fully  accomplishing  the  good  we  "  would,"  owing  to  the 
opposition  of  the  flesh,  and  for  doing  the  evil  our  flesh 
would  desire,  owing  to  the  opposition  of  the  Spirit  in  the 
awakened  man  (such  as  the  Galatians  are  assumed  to  be), 
until  we  yield  ourselves  wholly  by  the  Spirit  to  "  walk  by 
the  Spirit"  {v,  16, 18).  18.  "If  ye  are  led  (give  yourselves 
up  to  be  led)  by  (Greek)  the  Spirit,  ye  are  not  under  the 
law."  For  ye  are  not  working  the  works  of  the  flesh  (v.  16, 
19-21)  which  bring  one  "under  the  law''  (Romans  8.  2, 14). 
The  "  Spirit  makes  free  from  the  law  of  sin  and  death"  (v. 
23).  The  law  is  made  for  a  fleshly  man,  and  for  the  works 
of  the  flesh  (1  Timothy  1.  9),  "not  for  a  righteous  man" 
(Romans  6.  14,  15).  19-33.  Confirming  v.  18,  by  showing 
the  contrariety  between  the  works  of  the  flesh  and  the 
fruit  of  the  Spirit,  manifest— The  hidden  fleshly  princi- 
ple betrays  itself  palpably  by  its  works,  so  that  these  are 
not  hard  to  discover,  and  leave  no  doubt  that  they  come 
not  from  the  Spirit,  -^vhlch  are  these- GreeA;,  "  such  as," 
for  instance.  Adultery  — Omitted  In  the  oldest  MSS. 
lasciviousness— rather,  "wantonness,"  petulance,  capri- 
cious Insolence;  it  may  display  itself  in  "lascivlous- 
ness,"  but  not  necessarily  or  constantly  so  (Mark  7.  21,  22. 
where  it  is  not  associated  with  fleshly  lusts).  [lyRENCH,] 
"  Works"  (in  the  plural)  are  attributed  to  the  "flesh,"  be- 
cause they  are  divided,  and  often  at  variance  with  one 
another,  and  even  when  taken  each  one  by  itself,  betray 
their  fleshly  origin.  But  the  "fruit  of  the  Spirit"  {v.  23)  is 
singular,  because,  however  manifold  the  results,  they 
form  one  harmonious  whole.  The  results  of  the  flesh  are 
not  dignified  by  the  name  "  fruit ;"  they  are  but  "  works" 
(Ephesians  5.  9, 11).  He  enumerates  those  fleshly  works 
(committed  against  our  neighbour,  against  God,  and 
against  ourselves)  to  which  the  Galatians  were  most 
prone  (the  Kelts  have  always  been  prone  to  disputations 
and  internal  strifes);  and  those  manifestations  of  the 
fruit  of  the  Spirit  most  needed  by  them  (v.  13,  15).  Tills 
passage  shows  that "  the  flesh"  does  not  mean  merely  sen- 
suality,  ixs  opposed  to  spirituality;  for  "divisions"  in  the 
catalogue  liere  do  not  flow  from  sensuality.  The  Identifl- 
cation  of  "the  natural  (Greek,  auimal-souled)  man,"  with 
the  "carnal"  or  fleshly  man  (l^orlnthlans  2.14),  shows 
that  "  the  flesh"  expresses  human  nature  as  estranged  from 
God.  Trench  observes,  as  a  proof  of  our  fallen  state, 
how  much  richer  is  every  vocabulary  in  words  for  sins, 
than  In  those  for  graces.  St.  Paul  enumerates  seventeen 
"works  of  the  flesh,"  only  nine  manifestations  of  "the 
fruit  of  the  Spirit"  (cf.  Ephesians  4. 31).  ao.  witchcraft- 
sorcery ;  prevalent  in  Asia  (Acts  19. 19;  cf.  Revelation  21). 
hatred — GreeA:,  "hatreds."  variance  —  Greek,  "strife;" 
singular  in  the  oldest  MSS.  emtilations— In  the  oldest 
MSS.  singular,  "emulation,"  or  rather,  "jealousy;"  for 
the  sake  of  one's  own  advantage.  "  Envylngs"'  (v.  21)  are 
even  withoutadvantage  to  the  person  himself.  [Bengei^] 
■wrath  —  Grt'eA;,  plural,  "passionate  outbreaks."  [Aif 
lORD.]  strife— ratlier  as  Greek,  "factions,"  "cabals;"  de- 
rived from  a  Greek  root,  meaning  "a  worker  for  hire;" 
hence,  unworthy  means  for  compassing  ends,  factious  j)ruo- 
tices.  •editions  —  "dissensions,"  as  to  secular  matters. 
heresies— as  to  sacred  things  (Note,  I  Corinthians  11.  19). 
Self-constituted  parties;  from  a  Greek  root,  to  choose.  A 
schistn  Is  a  more  recent  split  In  a  congregation  from  a  dif- 
ference of  opinion.  Hvresu  is  a  schism  become  inveterate, 

337 


Echortation  to  Forbearance  and  Humilily, 


GALATIANS  VI. 


and  to  be  Liberal  to  Teachers. 


[Augustine,  Con.  Crescon.  Don.,  2  7.]  31.  tell  .  .  .  before 
■^viz.,  before  the  event.    I  .  .  .  told  you  in  time  past— 

when  I  was  with  you.  you  — who,  though  maintaiuing 
justification  by  the  law,  are  careless  about  keeping  the 
law  (Romans  2. 21-23).    not  Inlierlt  .  .  .  kingdom  of  God 

—(1  Corinthians  6.9,  10;  Ephesians  5.  5.)  »«.  love  — the 
leader  of  the  band  of  graces  (1  Corinthians  13.).  gentle- 
mess— Creefc,  "  benignity,"  conciliatory  to  others ;  whereas 
"goodness,"  though  ready  to  do  good,  has  not  such  suavity 
of  manner.  [Jekome.]  Alford  /rmwZa^es,  "kindness." 
faitU— "faithfulness;"  opposed  to  "heresies."  [Bengel.] 
Alford  refers  to  1  Corinthians  13.  7,  "Believeth  all 
things;"  faUh  in  the  widest  sense,  toward  God  and  man. 
"Trustfulness."  [Conybeare  and  Howson.]  !i3.  tem- 
perance—The Greek  root  implies  self-restraint  as  to  one's 
desires  and  lusts,  against  sucU— not  persons,  but  things, 
as  in  V.  21.  no  law  — Confirming  v.  18,  "Not  under  the 
law"  (1  Timothy  1.  9, 10).  The  law  itself  commands  love 
(v.  14);  so  far  is  it  from  being  "against  such."  34.  The 
oldest  MSS.  read,  "They  that  are  of  Christ  Jesus;"  they 
that  belong  to  Christ  Jesus ;  being  "led  by  (His)  Spirit" 
(V.  18).  have  cruclfled  tHe  flesli— They  nailed  it  to  the 
cross  once  for  all  when  they  became  Christ's,  on  believing 
and  being  baptized  (Romans  6.  3,  4);  they  keep  it  now  in 
a  state  of  crucifixion  (Romans  C.  6);  so  that  the  Spirit  can 
produce  in  them,  comparatively  uninterrupted  by  it, 
"the  fruit  of  the  Spirit"  {v.  22).  "Man,  by  faith,  is  dead 
to  the  former  standing-point  of  a  sinful  life,  and  rises  to 
s  new  life  (v.  25)  of  communion  with  Christ  (Colossians  3. 
3).  The  act  by  which  they  have  crucified  the  flesh  ivith  its 
l'ust,\s  already  accomplished  ideally  in  principle.  But  the 
practice,  or  outward  conformation  of  the  life,  must  har- 
monize with  the  tendency  given  to  the  inward  life"  {v. 
25).  [Neander.]  We  are  to  be  executioners,  dealing  cru- 
elly with  the  body  of  sin,  which  has  caused  the  acting  of 
all  cruelties  on  Christ's  body,  with  tine  affections— <ra9is- 
late,  "  with  its  passions."  Thus  they  are  dead  to  the  law's 
condemning  power,  whicli  is  only  for  the  fleshly,  and 
their  lusts  (v.  23).  35.  in  .  .  .  in— rather,  as  Greek,  "  If  we 
live  (Note,v.  24)  by  the  Spirit,  let  us  also  walk  (v.  16;  ch.  6. 
16)  BY  the  Spirit."  Let  our  life  in  practice  correspond  to 
the  ideal  inner  principle  of  our  spiritual  life,  viz.,  our 
standing  by  faith  as  dead  to,  and  sevei-ed  from,  sin,  and 
the  condemnation  of  the  law.  "  Life  by  (or  in)  the  Spirit" 
is  not  an  occasional  influence  of  the  Spirit,  but  an  abiding 
state,  wherein  we  are  continually  alive,  though  some- 
times sleeping  and  inactive.  26.  Greek,  "  Let  us  not  be- 
come." Whilst  not  asserting  tliat  the  Galatians  are 
"vain-glorious''  now,  he  says  they  are  liable  to  become  so. 
provoking  one  another- an  effect  of  "  vain-glorious- 
ness"  on  tlie  stronger;  as  "envying"  is  its  effect  on  the 
weaker.  A  danger  common  both  to  the  orthodox  and  Juda- 
izing  Galatians. 

CHAPTER   VI. 

Ver.  1-18.  Exhort Ai^ONS  Continued;  To  Forbear- 
ance AND  Humility;  EiBERALiTY  to  Teachers  and  in 
General.  Postscript  and  Benediction.  1.  Bretl»ren 
—  An   expression   of  kindness   to   conciliate  attention. 

■  Translate  as  Greek,  "  If  a  man  even  be  overtaken"  (i.  e., 
caught  in  the  very  act  [Alfokd  and  EllicottJ;  before 
he  expects;  unexpectedly).  Bengel  explains  the  "be- 
foi'e"  in  the  Greek  compound  verb,  "If  a  man  be  over- 
taken in  a  fault  before  ourselves ;"  If  another  has  really  been 
overtaken  in  a  fault  the  first;  for  often  he  who  is  first  to 
find  fault,  is  the  very  one  who  has  first  transgressed,  a 
ta.\ilt— Greek,  "a  transgression,"  "  a  fall;"  such  as  a  fall- 
ing back  into  legal  bondage.  Here  he  gives  monition  to 
those  wlio  have  not  so  fallen,  "the  spiritual,"  to  be  not 
"  vain-glorious"  (ch.  5.  26),  but  forbearing  to  such  (Ho- 
mans  15.  1).  restore — The  Greek  is  used  of  a  dislocated 
limb,  reduced  to  its  place.  Such  is  the  tenderness  witli 
which  we  should  treat  a  fallen  member  of  the  Church  In 

•  restoring  him  to  a  better  state,  tlie  spirit  of  meekness — 
the  meekness  which  is  the  gift  of  the  Holy  is'pirit  working 
in  our  spirit  (ch.  5.  22,  25).  "  Meekness"  is  that  temper 
of  spirit  towards  God  whereby  we  accept  His  dealings 
without  disputing;  then,  towards  men,  whereby  we  en- 
338 


dure  meekly  their  provocations,  and  do  not  withdraw 
ourselves  ft-ora  the  burdens  which  their  sins  impose  upon 
us.  [Trench.]  considering  thyself— Transition  from 
the  plural  to  the  singular.  When  congregations  are  ad- 
dressed collectively,  each  individual  sliould  take  home 
the  monition  to  himself,  tliou  also  be  tempted— as  is 
likely  to  happen  those  who  reprove  others  without  meek- 
ness (cf.  Matthew  7.  2-5;  2  Timothy  2.  25;  James  2. 13).  a. 
If  ye,  legalists,  must  "bear  burdens,"  then  instead  of 
legal  burdens  (Matthew  23.  4),  "  bear  one  another's  bur- 
dens," lit.,  "weiglits."  Distinguislied  by  Bengel  from 
"burden,"  V.  4  (a  diflferent  Greek  word,  "load"):  "weights" 
exceed  the  strength  of  those  under  them;  "burden"  Is 
proportioned  to  tlie  strength,  so  fultU — or  as  other  old 
MSS.  read,  "So  ye  will  fulfil,"  Greek,  "fill  up,"  "tho- 
roughly fulfil."  tlie  law  of  Christ — viz.,  "love"  (ch.5. 14). 
Since  ye  desire  "  the  law,"  then  fulfil  the  law  of  Christ, 
wliich  is  not  made  up  of  various  minute  observances,  but 
whose  sole  "burden"  is  "love"  (John  13.34;  15.12);  Ro- 
mans 15.  3  gives  Christ  as  the  example  in  the  particular 
duty  here.  3.  Self-conceit,  the  chief  hindrance  to  for- 
bearance and  sympathy  towards  our  fellow-men,  must 
be  laid  aside.  son»etlilng— possessed  of  some  spiritual 
pre-eminence,  so  as  to  be  exempt  from  the  frailty  of  other 
men.  when  he  is  nothing — The  Greek  is  subjective: 
"Being,  if  he  would  come  to  himself,  and  look  on  the 
real  fact,  nothing"  [Alford]  (v.  2,  6;  Romans  12.  3;  X  Co- 
rinthians 8.  2).  deceivetli  himself— Zif.,  "he  mentally 
deceives  himself."  Cf.  James  1.26,  "deceiveth  his  own 
heart."  4.  his  own  work— not  merely  his  own  opinion 
of  himself,  liave  rejoicing  in  himself  alone — translate, 
"Have  Tim  (matter  for)  glorying  in  regard  to  himself 
alone,  and  not  in  regard  to  another"  (viz.,  not* in  regard  to 
his  neighbour,  by  comparing  himself  with  whom,  ho  has 
fancied  he  has  matter  for  boasting  as  that  neighbour's 
superior).  Not  that  really  a  man  by  looking  to  "  himself, 
alone"  is  likely  to  find  cause  for  glorying  in  himselt. 
Nay,  in  v,  5,  he  speaks  of  a  "burden"  or  load,  not  of  mat- 
ter for  glorying,  as  what  really  belongs  to  each  man.  But 
he  refers  to  the  idea  those  whom  he  censures  ?iad  of  them' 
selves:  they  thought  they  had  cause  for  "glorying"  in 
tliemselves,  but  it  all  arose  from  unjust  self-conceited 
comparison  of  themselves  with  others,  instead  of  looking 
at  home.  The  only  true  glorying,  if  glorying  it  i^  to  be 
called,  is  in  the  testimony  of  a  good  conscience,  glorying 
in  the  cross  of  Christ.  5.  For  (by  this  way,  v.  4,  of  jjroving 
himself,  not  depreciating  his  neighbour  by  comparison) 
each  man  shall  bear  his  own  "  burden,"  or  rather,  "  load" 
(viz.,  of  sin  and  infirmity),  the  Greek  being  diflferent  froni 
that  in  v.  2.  This  verse  does  not  contradict  v.  2.  Tiiere  ho 
tells  tliem  to  bear  with  others'  "burdens"  of  infirmity  in 
sympathy;  here,  tliat  self-examination  will  make  a  man 
to  feel  he  has  enough  to  do  with  "his  own  load"  of  sin, 
witliout  comparing  himself  boastfully  with  his  neigh- 
bour. Cf.  V.  3.  Instead  of  "  tliinking  himself  to  be  some- 
thing," he  shall  feel  the  "load"  of  his  own  sin;  and  this 
will  lead  him  to  bear  sympatlietically  with  his  neigh- 
bour's burden  of  infirmity,  ^sop  says  a  man  carries 
two  bags  over  his  shoulder,  the  one  witli  his  own  sins 
hanging  behind,  that  with  his  neighbour's  sins  in  front. 
6.  From  the  mention  of  bearing  one  another's  burdens, 
he  passes  to  one  way  in  which  those  burdens  may  be 
borne— by  ministering  out  of  their  earthly  goods  to  their 
spiritual  teachers.  Tlie  "  but"  in  the  Greek,  beginning  of 
this  verse,  expresses  tills:  I  said,  Each  shall  bear  his  own 
burden ;  but  I  do  not  intend  that  he  should  not  think  of 
others,  and  especially  of  the  wants  of  his  ministers. 
communicate  unto  him— "impart  a  siiare  unto  his 
teacher;"  lit.,  him  that  teacheth  catechetically.  in  all  good 
things— in  every  kind  of  tlie  good  things  of  this  life,  ac- 
cording as  the  case  may  require  (Roiuans  15.  27;  1  Corin- 
thians 9. 11,  14).  7.  God  is  not  mockeil- Tlie  Greek  verb 
is  lit.,  to  sneer  with  the  nostrils  drawn  up  in  contempt. 
God  does  not  suHer  himself  to  be  imposed  on  by  empty 
words:  He  will  judge  according  to  works,  whicli  are 
seeds  sown  for  eternity  of  either  joy  or  woe.  Excuses  for 
illiberality  in  God's  cause  {v.  6)  seem  valid  before  men,  but 
are  not  so  before  God  (Psalm  50.  21).    howetli— especially 


Let  us  not  be  Weary  in  Well-doing. 


GALATIANS  VI. 


Paul  Glorteth  only  in  (he  Cross  of  Qa-ist. 


of  his  resources  (2  Corinthians  9.  6).  tUat — Greek,  "  this :' ' 
this  and  nothing  else.  i*eap— at  tlie  liarvest,  the  end  of 
the  world  (Matthew  13.  39).  8.  Translate,  "  He  that  soweth 
unto  his  own  flesh,"  with  a  view  to  fulfilling  its  desires. 
He  does  not  say,  '^His  spirit,"  as  lie  does  say,  "  His  flesli." 
For  in  ourselves  we  are  not  spiritual,  but  carnal.  The 
flesh  is  devoted  to  selfishness,  corruption— t.  e.,  destruc- 
tion (Philippians  3. 19).  Cf.  as  to  the  deliverance  of  be- 
lievers from  "corruption"  (Romans  8.21).  The  use  of 
the  term  "corruption"  instead,  implies  that  destruction 
is  not  an  arbitrary  punishment  of  fleshly-mindedness, 
but  is  its  natural  fruit;  the  corrupt  flesh  producing  cor- 
ruption, which  is  another  word  for  destruction:  corrup- 
tion is  the  fault,  and  corruption  the  punishment  (jVote,  I 
Corinthians  3.  17;  2  Peter  2.  12).  Future  life  only  expands 
the  seed  sown  here.  Men  cannot  mock  God,  because  they 
can  deceive  themselves.  They  who  sow  tares  cannot  reap 
wheat.  They  alone  reap  life  eternal  who  sow  to  the  Spirit 
(Psalm  126.  6;  Proverbs  11.  IS;  22.  8;  Hosea  8.  7;  10.  12;  Luke 
16.  25;  Romans  8.  11;  James  5.  7).  9.  (2  Thessalonians  3. 
13.)  And  when  we  do  good,  let  us  also  persevere  in  it 
without  fainting.  i«  due  season — in  its  own  proper 
sea.son,  God's  own  time  (1  Timothy  6. 15).  faint  not— lit., 
*'  be  relaxed."  Stronger  than  "be  not  weary."  Weary  of 
well-doing  refers  to  the  will;  "faint,"  to  relaxation  of  the 
powers.  [Bengel.]  No  one  should  faint,  as  in  an  earthly 
harvest  sometimes  happens.  10.  Translate,  "iSo  then,  ac- 
cording as  (i.  e.,  in  proportion  as)  we  have  seaso7i  (i.  e.,  op- 
portunity), let  us  loorh  (a  distinct  Greek  verb  from  that  for 
"do,"  in  V.  9)  that  which  is  (in  each  case)  good.''''  As  thou 
art  able,  and  whilst  thou  art  able,  and  when  thou  art  able 
(Ecclesiastes  9. 10).  We  have  now  the  "season"  for  solv- 
ing, as  also  there  will  be  hereafter  the  "due  season"  (r.  9) 
for  reaping.  The  whole  life  is,  in  one  sense,  the  "season- 
able opportunity"  to  us;  and,  in  a  narrower  sense,  there 
occur  in  it  more  especially  convenient  seasons.  Tlie  lat- 
ter are  sometimes  lost  in  looking  for  still  more  convenient 
seasons  (Acts  24.  25).  "We  shall  not  always  have  the  op- 
portunity "we  have"  now.  Satan  is  sliai'pened  to  the 
greater  zeal  in  injuring  us,  by  tlie  shortness  of  his 
time  (Revelation  12.  12).  Let  us  be  sharpened  to  the 
greater  zeal  in  well-doing  by  the  shortness  of  ours. 
tlien&  'M'ho  are  of  tlie  Uouseliolil — Every  right-minded 
man  does  well  to  the  members  of  his  own  family  (1 
Timothy  5.  8);  so  believers  are  to  do  to  those  of  the 
household  of  faith,  t.  e.,  those  whom  faith  has  made 
members  of  "  the  household  of  God"  (Ephesians  2.  19) ; 
"the  house  of  God"  (1  Timothy  3.  15;  1  Peter  4.  17).  11. 
Rather,  "See  in  how  large  letters  I  have  written."  The 
UveeA  Is  translated  "how  great,"  Hebrews  7.  4,  the  only 
Dther  passage  where  it  occurs  in  the  New  Testament. 
Owing  to  his  weakness  of  eyes  (ch.  4.  15)  he  wrote  in  large 
tetters.  So  Jerome.  All  the  oldest  MSS.  are  written  in 
ancial,  i.  e.,  capital  letters,  the  cursive,  or  small  letters, 
being  of  more  recent  date.  St.  Paul  seems  to  have  had  a 
difliculty  in  writing,  which  led  him  to  make  the  uncial 
letters  larger  than  ordinary  writers  did.  The  mention  of 
these  is  as  a  token  by  which  they  would  know  that  he  wrote 
the  whole  Epistle  with  his  own  hand;  as  he  did  also  the 
pastoral  Epistles,  which  this  Epistle  resembles  in  style. 
He  usually  dictated  his  Epistles  to  an  amanuensis,  except- 
\ng  the  concluding  salutation,  which  he  wrote  himself 
(Romans  16.  22;  1  Corinthians  16.  21).  This  letter,  he  tells 
Ihe  Galatians,  he  writes  with  his  own  hand,  no  doubt  in 
order  that  they  may  see  what  a  regard  he  had  for  them, 
in  contrast  to  the  Judaizing  teachers  (v.  12),  who  sought 
only  their  own  ease.  If  English  'Version  be  retained,  the 
words,  "  how  large  a  letter  "  (.lit.,  "  in  how  largo  letters  "), 
will  not  refer  to  the  length  of  the  Epistle  absolutely,  but 
that  it  was  a  large  one  for  him  to  have  written  with  his 
own  hand.  Neanber  supports  English  Version,  as  more 
appropriate  to  the  earaestness  of  the  apostle  and  the  tone 


of  the  Epistle:  "How  torj/e"  will  thus  be  put  for  "how 
Tnany.'"  13.  Contrast  between  his  zeal  in  their  behalf, 
implied  in  v.  11,  and  the  zeal  for  self  on  the  part  of  the  Ju- 
daizers.  make  a  fair  show— (2  Corinthians  5.  12.)  in  tlie 
flesli— in  outward  things,  tliey— It  is  "these"  who,  &c. 
constrain  you— by  example  (i>.  13)  and  iniportuning. 
only  lest— "only  that  they  may  not,"  &c.  (cf.  ch.  5.  11). 
suffer  persecution— They  escaped  in  a  great  degree  the 
Jews'  bitterness  against  Christianity  and  the  offence  of 
the  cross  of  Christ,  by  making  the  Mosaic  law  a  necessary 
preliminary;  in  fact,  making  Christian  convertsinto  Jew- 
ish proselytes.  13.  rran^tate,  "  For  not  even  do  they  wlio 
submit  to  circumcision,  keep  the  law  themselves  (Ro- 
mans 2.  17-23),  but  tliey  wish  you  (emphatical)  to  be  cir- 
cumcised," &c.  They  arbitrarily  selected  circumcision 
out  of  the  whole  law,  as  though  observing  it  would  stand 
instead  of  their  non-observance  of  the  rest  of  the  law. 
that  they  may  glory  in  your  flesh — viz.,  in  the  outward 
change  (opposed  to  an  inxvard  change  wrought  by  the  SPiRit^ 
which  they  have  effected  in  bringing  you  over  to  their  own 
Jewish-Christian  party.  14.  Translate,"'B\it  as  for  me  {in 
opposition  to  those  gloriers  '  in  your  flesh,'  v.  13),  God  for- 
bid that  I,"  &c.  in  the  cross— the  atoning  death  on  the 
cross.  Cf.  Philippians  3.  3,  7, 8,  as  a  specimen  of  his  glory- 
ing. The  "cross,"  the  great  object  of  shame  to  them, 
and  to  all  carnal  men,  is  the  great  object  of  glorying  to 
me.  For  by  it,  the  worst  of  deaths,  Christ  has  destroyed 
all  kinds  of  death.  [Augustine,  Tract  36,  on  John,  sec.  4.] 
We  are  to  testify  the  power  of  Christ's  death  woi'king  in 
us,  after  the  manner  of  crucifixion  (ch.  5.  24;  Romans  6.  5, 
6).  our— He  reminds  the  Galatians  by  this  pronoun,  that 
they  had  a  share  in  the  "  Lord  Jesus  Christ "  (the  full  name 
is  used  for  greater  solemnity),  and  therefore  ought  to 
glory  in  Chrisfs  cross,  as  he  did.  the  ivorld— inseparably 
allied  to  the  "flesh  "  {v.  13).  Legal  and  fleshly  ordinances 
are  merely  oi»tward,  and  "elements  of  the  world  "  (ch.  4. 
3).    is — rather,  as  Greek,  "has  been  crucified  to  me"  (ch. 

2.  20).  He  used  "  crucified "  for  dead  (Colossians  2.  20, 
"dead  with  Christ"),  to  imply  his  oneness  with  Christ 
cittcified  (Philippians  3. 10) :  "  the  fellowship  of  His  sufler- 
ings  being  made  conformable  unto  His  death,"  15.  avail- 
eth  -The  oldest  MSS.  read,  "  is  "  (cf.  cli.  5.  6).  Not  only  are 
they  of  no  avail,  but  they  are  nothing."  So  far  are  they  from 
being  matter  for  "  glorying,"  that  they  are  "nothing."  But 
Christ's  cross  is  "all  in  all,"  as  a  subject  for  glorying,  in  "the 
new  creature"  (Ephesians  2. 10, 15, 16).  new  creature— (2  Co- 
rinthians 5.  17.)  A  transformation  by  the  renewal  of  the  mind 
(Romans  12.  2).  16.  as  many— Contrasting  with  the  "as 
many,"  v.  12.  nile — lit.,  a  straight  ride,  to  detect  crooked- 
ness ;  so  a  rule  of  life,  peace— from  God  (Ephesians  2. 14-17 ; 
6.  23).  mercy — (Romans  15.  9.)  Israel  of  God — not  the 
Israel  after  the  flesh,  among  whom  those  teachers  wish  to 
enrol  you  ;  but  the  spiritual  seed  of  Abraham  by  faith  (ch. 

3.  9,  29;  Romans  2.2X,  29;  Philippians  3.  3).  17.  let  no  man 
trouble  me— by  opposing  my  apostolic  authority,  seeing 
that  it  is  damped  by  a  sure  seal,  rfe.,  "I  (in  contrast  to  the 
Judaizing  teacher  who  gloried  in  the  flesh)  bear"  (as  a 
high  mark  of  honour  from  tlie  King  of  kings),  the  marks 
—properly,  marks  branded  on  slaves  to  Indicate  their 
owners.  So  St.  Paul's  scars  of  wounds  received  for  Chrisfs 
sake,  indicate  to  whom  he  belongs,  and  in  whose  free 
and  glorious  service  he  is  (2  Corinthians  11.  23-25).  Tho 
Judaizing  teachers  gloyied  in  the  circumcision  mark  in 
the  flesh  of  their  folloioers ;  .St.  Paul  glories  in  the  marks  of 
suttering  for  Christ  on  his  own  body  (cf.  v.  14;  Philippians 
3.  10;  Colossians  1.  24).  the  Loi-d- Omitted  In  the  oldest 
MSS.  18.  Brethren— Place  it,  as  Greek,  last  in  the  sen- 
tence, before  the  "Amen."  After  much  rebuke  and  mo- 
nition, he  bids  them  farewell  with  the  loving  expression 
of  brotherhood  as  his  last  parting  word  {Note,  ch.  1.  6).  he 
with  your  spirit— which,  I  trust,  will  keep  down  the 
flesh  (1  Thessalonians  5.  23;  2  Timothy  4.  22;  Philemon  25). 

339 


Introduction.  EPHESIANS.  Introduction. 

THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

EPHESIANS. 

INTRODUCTION. 

The  headings  (ch.  1. 1),  and  ch.  3. 1,  show  that  this  Epistle  claims  to  he  that  of  St.  Paul.  This  claim  is  confirmed  by 
the  testimonies  of  iKENiEUS,  Hcereses  5.  2,  3,  and  1.  8,  5;  Clemens  Alexandkinus,  Stromata,  4.  sec.  66,  and  Peed.  1., 
sec.  8 ;  Obigen,  adv.  Cels.  4. 211.  It  is  quoted  by  Valentinus  (120  a.  d.),  viz.,  ch.  3.  14-18,  as  we  know  from  Hippolytus' 
Refut.  o/Haeres.,  p.  1113.  Polycakp,  I^.  Philipp.,  ch.  12.,  testifies  to  its  canonicity.  So  Tektullian,  adv.  Marcion  5. 17. 
Ignatius,  Eph.  12,  which  alludes  to  the  frequent  and  affectionate  mention  made  by  St.  Paul  of  the  Christian  state, 
privileges,  and  persons  of  the  Ephesians  in  his  Epistle. 

Two  theories,  besides  tl»e  ordinary  one,  have  been  lield  on  the  question,  to  ^c/^om  the  Epistle  is  addressed.  GEOrnrs, 
after  the  heretic  Marcion,  maintains  that  it  was  addressed  to  the  Cliurch  at  Laodicea,  and  that  it  is  the  Epistle  to 
which  St.  Paul  refers,  Colossians  4. 16.  But  the  Epistle  to  the  Colossianswas  probably  written  before  that  to  the  Ephe- 
sians, as  appears  from  the  parallel  passages  in  Ephesians  bearing  marks  of  being  expanded  from  those  in  Colossians ; 
and  Marcion  seems  to  have  drawn.his  notion,  as  to  our  Epistle,  from  St.  Paul's  allusion  (Colossians  4. 16)  to  an  Epistle 
addressed  by  him  to  theLaodiceans.  Origen  and  Clement  of  Alexandria,  and  even  Tertullian,  who  refers  to  Marcion, 
give  no  sanction  to  his  notion.  No  single  MS.  contains  the  heading,  "  to  the  saints  that  are  at  Laodicea,"  The  very 
resemblance  of  the  Epistle  to  the  Ephesians  to  that  to  the  Colossians,  is  against  the  theory;  for  if  the  former  were 
really  the  one  addressed  to  Laodicea  (Colossians  4. 16),  St.  Paul  would  not  have  deemed  it  necessary  that  the  churches 
of  Colosse  and  Laodicea  should  interchange  Epistles.  The  greetings,  moreover  (Colossians  4. 15),  which  he  sends 
through  the  Colossians  to  iJie  Laodiceans,  are  quite  incompatible  with  the  idea  that  Paul  wrote  an  Epistle  to  tlie  Lao- 
diceans  at  the  same  time,  and  by  the  same  bearer,  Tycliicus  (the  bearer  of  our  Epistle  to  the  Ephesians,  as  well  as  of 
that  to  Colosse);  for  who,  under  such  circumstances,  but  would  send  the  greetings  directly  in  the  letter  to  the  party 
saluted?  The  letter  to  Laodicea  was  evidently  written  some  time  before  that  to  Colosse.  Archbishop  Usher  has  ad- 
vanced the  second  theory :  That  it  was  an  encyclical  letter  headed,  as  in  MS.  B.,  "  to  the  saints  that  are  ....  and  to 
the  faithful,"  the  name  of  each  Church  being  inserted  in  the  copy  sent  to  it;  and  that  its  being  sent  to  Ephesus  first,  oc- 
casioned its  being  entitled,  as  now,  the  Epistle  to  the  Ephesians.  Alford  makes  the  following  objections  to  this 
theory :  (1.)  It  is  at  variance  with  the  spirit  of  the  Epistle,  which  is  clearly  addressed  to  one  set  of  persons  throughout 
co-existing  in  one  place,  and  as  one  body,  and  under  the  same  circumstances.  (2.)  Theimprobability  that  the  apostle 
who  in  two  of  his  Epistles  (2  Corinthians  and  Galatians)  has  so  plainly  specified  their  encyclical  character,  should 
have  here  omitted  such  specification.  (3.)  The  still  greater  improbability  that  he  should  have,  as  on  this  hypothesis 
must  be  assumed,  written  a  circular  Epistle  to  a  district,  of  which  Ephesus  was  the  commercial  capital,  addressed  to 
various  churches  within  that  district,  yet  from  its  very  contents  (as  by  the  opponents'  hypotliesis)  not  admitting  of 
application  to  the  Cliurch  of  that  metropolis,  in  which  he  had  spent  so  long  a  time,  and  to  which  he  was  so  affec- 
tionately bound,  (4.)  The  inconsistencj'  of  this  hypothesis  with  the  address  of  the  Epistle,  and  the  universal  testi- 
mony of  the  ancient  Church.  The  absence  of  personal  greetings  is  not  an  argument  for  either  of  the  two  theories;  for 
similarly  there  are  none  in  Galatians,  Phillppians,  1  and  2  Thessalonians,  1  Timothy.  The  better  he  knows  the  par- 
ties addressed,  and  the  more  general  and  solemn  the  subject,  the  less  he  seems  to  give  of  these  individual  notices. 
Writing,  as  he  does  in  our  Epistle,  on  the  constitution  and  prospects  of  Christ's  universal  Church,  he  refers  the  Ephe- 
sians, as  to  personal  matters,  to  the  bearer  of  the  Epistle,  Tychicus  (ch.  6.  21,  22).  As  to  the  omission  of  "  which  ai-e  at 
Ephesus"  (ch.  1.1),  in  MS.  B.,  so  "in  Rome"  (Romans  1.  7)  is  omitted  in  some  oldMSS. :  it  was  probably  done  by 
churches  among  whom  it  was  read,  in  order  to  generalize  the  reference  of  its  contents,  and  especially  where  the  subject 
of  the  Epistle  is  catholic.  The  words  are  found  in  the  margin  of  B.,  from  a  first  hand ;  and  are  found  in  all  the  oldest 
MSS.  and  versions. 

St.-Paul's  first  visit  to  Ephesus  (on  the  sea-coastof  Lydia,  near  the  river  Cayster)  is  related  in  Acts  18. 19-21.  The 
work  begun  by  his  disputations  with  the  Jews  in  his  short  visit,  was  carried  on  by  Apollos  (Acts  18.24-26),  and  Aquila 
and  Priscilla  (26).  At  his  second  visit,  after  his  journey  to  Jerusalem,  and  thence  to  the  east  regions  of  Asia  Minor,  he 
remained  at  Ephesus  "  three  years"  (Acts  19. 10,  the  "  two  years"  in  which  verse  are  only  part  of  the  time,  and  Acts  20. 
31);  so  that  the  founding  and  rearing  of  this  Church  occupied  an  unusually  large  portion  of  the  apostle's  time  and 
care;  whence  his  language  in  this  Epistle  shows  a  warmtli  of  feeling,  and  a  free  outpouring  of  thought,  and  a  union 
in  spiritual  privileges  and  hope  between  him  and  them  (ch.  1. 3,  &c.),  such  as  are  natural  from  one  so  long  and  so  inti- 
naately  associated  with  those  whom  he  addresses.  On  his  last  joui-ney  to  Jerusalem,  he  sailed  by  Ephesus  and  sum- 
moned the  elders  of  the  Ephesian  Church  to  meet  him  at  Miletus,  where  he  deliverea  his  remarkable  farewell  charge 
(Acts  20. 18-35).  ' 

Our  Epistle  was  addressed  to  the  Ephesians  during  the  early  part  of  his  imprisonment  at  Rome,  immediately  after 
that  to  the  Colossians,  to  which  it  bears  a  close  resemblance  in  many  passages,  the  apostle  having  in  his  mind  gen- 
erally the  same  great  truths  in  writing  both.  It  is  an  undesigned  proof  of  genuineness  that  the  two  Epistles,  written 
about  the  same  date,  and  under  the  same  circumstances,  bear  a  closer  mutual  resemblance  than  those  written  at  dis- 
tant dates  and  on  different  occasions.  Of.  ch.  1. 7  with  Colossians  1. 14 ;  ch.  1. 10  with  Colossians  1. 20 ;  ch.  3. 2  with . 
Colossians  1.25;  ch.5.19  with  Colossians  3.16;  ch.  6.  22  with  Colossians  4.  8;  ch.1.19;  2.5  with  Colossians  2.12,13;ch. 
4. 2-4  with  Colossians  3. 12-15 ;  ch.  4. 16  with  Colossians  2. 19 ;  ch.  4. 32  with  Colossians  3. 13 ;  ch.  4.  22-24  with  Colossians  3. 
9,10;  ch.  5. 6-8  with  Colossians  3. 6-«;  ch.  5. 15,  16  with  Colossians  4.  5;  ch.  6. 19,  20  with  Colossians  4.  3,  4;  ch.  5.22-33;  6.1-9 
with  Colossians  3. 18 ;  ch.  4. 24,  25  with  Colossians  3.9;  ch.  5. 20-22  with  Colossians  3.17, 18.  Tychicus  and  Onesimuswere 
being  sent  to  Colosse,  the  former  bearing  the  two  Epistles  to  the  two  churches  respectively,  the  latter  furnished  with 
a  letter  of  recommendation  to  Philemon,  his  former  master,  residing  at  Colosse.  The  date  was  probably  about  four 
^years  after  his  parting  with  the  Ephesian  elders  at  Miletus  (Acts  20.),  about  62  A.  d.,  before  his  imprisonment  had  be- 
Qpme  of  the  more  severe  kind,  which  appears  in  his  Epistle  to  the  Phillppians.  From  ch.  6. 19,  20  it  is  plain  he  had 
jitthe  time,  though  a  prisoner,  some  degree  of  freedom  in  preaching,  which  accords  with  Acts  28. 23, 30, 31,  where  ho 
340 


Paul  Trealdh  of  our  Election 


EPHESIANS  I. 


and  Adoption  by  Oraee, 


is  represented  as  receiving  at  his  lodgings  all  inquirers.  His  imprisonment  began  in  February  61  a.  d.,  and  lasted 
"two  whole  years"  (Acts  28. 30)  at  least,  and  perhaps  longer. 

The  Church  of  Ephesus  was  made  up  of  converts  partly  from  the  Jews  and  partly  from  the  Gentiles  (Acts  19. 8-10). 
Accordinglj%  the  Epistle  so  addresses  a  Church  constituted  (ch.  2. 14-22).  Ephesus  was  famed  for  its  idol  temple  of 
Artemis  or  Diana,  which,  after  its  having  been  burnt  down  by  Ilerostratus  on  the  niglit  that  Alexander  the  Great 
was  born  (b.  c.  355),  was  rebuilt  at  enormous  cost,  and  was  one  of  the  wonders  of  the  world.  Hence,  perhaps,  have 
arisen  his  images  in  this  Epistle  drawn  from  a  beautiful  temple:  the  Cliurch  being  in  true  inner  beauty  that  which 
the  temple  of  the  idol  tried  to  realize  in  outward  show  (ch,  2. 19-22).  The  Epistle  (ch.  4. 17 ;  5. 1-13)  implies  the  profli- 
gacy for  which  the  Ephesian  heathen  were  notorious.  Many  of  the  same  expressions  occur  In  the  Epistle  as  in  St. 
Paul's  address  to  the  Ephesian  elders.  Cf.  ch  1.  6,  7  and  2. 7,  as  to  "grace,"  with  Acts  20. 24,  32:  this  may  well  be  called 
"the  Epistle  of  the  grace  of  God."  [Alford.]  Also,  as  to  his  "  bonds,"  ch.  3. 1,  and  4. 1  with  Acts  20.  22,  23.  Also  ch.  1 
11,  as  to  "the  counsel  of  God,"  with  Acts  20.27.  Also  ch.  1. 14,  as  to  "  the  redemption  of  the  purchased  possession," 
with  Acts  20.  28.    Also  ch.  1. 14,  18;  ch.  2.  20,  and  ch.  5.  5,  as  to  "  building  up"  the  "  inheritance,"  with  Acts  20.  32. 

The  object  of  the  Epistle  is  "to  set  forth  the  ground,  the  course,  and  the  aim  and  end  of  the  Church  of  the 
FAITHFUI,  IN  Christ.  He  speaks  to  the  Ephesians  as  a  type  or  sample  of  the  Church  universal."  [Alford.]  Hence, 
"  the  Church"  throughout  the  Epistle  is^poken  of  in  the  singular,  not  in  the  plural,  "  churches."  The  Church's  foun- 
dation, its  course,  and  its  end,  are  his  theme  alike  in  the  lai'ger  and  smaller  divisions  of  the  whole  Epistle.  "  Every- 
where the  foundation  of  the  Church  is  in  the  will  of  the  Father ;  the  course  of  the  Church  is  by  the  satisfaction  of  the 
Son;  the  end  of  the  Church  is  the  life  in  the  Holy  Spirit."  [Alfokd.]  Cf.  respectively  ch.  1.11;  ch.  2.5;  ch.  3.  16. 
This  having  been  laid  down  as  a  matter  of  doctrine  (this  part  closing  with  a  sublime  doxology,  ch.  3.  14-21),  is 
then  made  the  ground  of  practical  exliortatious.  In  these  latter  also  (from  ch.  4.  1,  onward),  the  same  threefold 
division  prevails,  for  the  Church  is  repi-esented  as  founded  on  the  counsel  of  "  God  the  Father,  who  is  above  all,  through 
all,  and  in  all,"  reared  by  the  "one  Lord,"  Jesus  Christ,  through  the  "one  Spirit"  (ch.  4.4-6,  <fcc.),  who  give  their  re- 
spective graces  to  the  several  members.  These  last  are  therefore  to  exercise  all  these  graces  in  the  several  relations 
of  life,  as  husbands,  wives,  servants,  children,  &c.  The  conclusion  is  that  we  must  put  on  "  the  whole  armour  of  God" 
(ch.  6. 13). 

The  sublimity  of  the  style  and  language  corresponds  to  the  sublimity  of  the  subjects,  and  exceeds  almost  that 
Of  any  part  of  his  Epistles.  It  is  appropriate  that  those  to  whom  he  so  wrote  were  Christians  long  grounded  in  the 
faith.  The  very  sublimity  is  the  cause  of  the  difliculty  of  the  style,  and  of  the  presence  of  peculiar  expressions  occur- 
ring, not  found  elsewhere. 


CHAPTER  I. 
Ver,  1-23.  Inscription:  Origin  of  the  Church 
IN  the  Father's  Eternal  Counsel,  and  the  Son's 
BLOODSHEDDiNe :  The  Sealing  of  it  by  the  Spirit. 
Thanksgiving  and  Prayer  that  they  may  fully 
Know  God's  Gracious  Power  in  Christ  towards 
THE  Saints,  l.  by— rather,  " Wirowo'/i  the  will  of  God:" 
called  to  the  apostleship  througli  tliat  same  "  will" 
Which  originated  the  Church  (v.  5.  9,  11;  cf.  Galatians 
1.  4).  whlcli  arc  at  Kphesus — See  Introduction,  to  tlie 
saints  .  .  .  and  to  tlie  faltlifnl — The  same  persons  are 
referred  to  by  both  designations,  as  the  Greek  proves :  "  to 
those  who  are  saints,  and  faithful  in  Christ  Jesus."  The 
tanctification  bj'  God  is  here  put  before  man's  faith.  The 
twofold  aspect  of  salvation  is  thus  presented,  God's  grace 
in  the  first  Instance  sanctifying  us  (t.  e.,  setting  us  apart  in 
Hia  eternal  purposes  as  holy  unto  Himself) ;  and  our  faith, 
by  God's  gift,  laying  hold  of  salvation  (2  Thessalonians  2. 
13;  1  Peter  1.2).  a.  (Romans  1.7;  1  Corinthians  1.  3;  2Corin- 
thians  1.  2;  Galatians  1.  3.)  3.  The  doxologies  in  almost 
all  the  Epistles  imply  the  real  sense  of  grace  experienced 
by  the  yrriters  and  their  readers  (1  Peter  1.  3).  From  v.  3 
to  14  sets  forth  summarily  the  Gospel  of  the  grace  of  God  : 
the  Father^  work  of  love,  v.  3  (choosing  us  to  holiness,  v. 
4;  to  aonship,  w.  5;  to  acceptance,  v.  6):  the  Son's,  v.  7  (re- 
demption, V.  7;  knowledge  of  the  mystery  of  His  will,  v.  9;  an 
inheritance,  v.  11):  the  Holy  Spirit's,  r.  13  (sealing,  v.  13; 
giving  an  earnest  of  the  inheritance,  v.  14).  the  God  and 
Father  of .  .  .  Christ— and  so  the  God  and  Father  of  us 
who  are  in  Him  (John  20.  17).  God  is  "the  God"  of  the 
man  Jesus,  and  "the  Fatlier"  of  the  Divine  Word.  The 
Oreek  is,  "Blessed  us,"  not  "hath  blessed  us;"  referring  to 
the  past  original  counsel  of  God.    As  In  creation  (Genesis 

1.  22)  so  In  redemption  (Genesis  12.  3;  Matthew  5.  3-11;  25. 
84)  God  "blesses"  his  children;  and  that  not  In  mere 
words,  but  In  acts,  us— all  Christians,  hlcsalnga— Greek, 
"  blessing."  "All,"  i.  e.,  "  every  possible  blessing  for  time 
and  eternity,  which  the  Spirit  has  to  bestow"  (so  "spirit- 
ual" means;  not  "spiritual,"  as  the  term  Is  now  used,  as 
opposed  to  Itodily).  In  heavenly  places— A  phrase  five 
times  found  -n  this  Epistle,  and  not  elsewhere  (v.  20;  <;h. 

2.  6;  3. 10;  6.  1^;  Greek,  "in  the  heavenly  places."  Christ's 
asoenslon  Is  tne  means  of  Introducing  us  Into  the 
beaveoly  places,  which  by  our  sin  were  barred  against  us. 


Cf.  the  change  made  by  Christ,  Colossians  1,  20;  ch. 
1.  20,  Whilst  Christ  in  the  flesh  was  in  the  form  of 
a  sei-vant,  God's  people  could  not  realize  fully  their 
heavenly  privileges  as  sons.  Now  "  onr  citizenship  (Greek) 
is  in  heaven"  (Philippians  3.  20),  where  our  High  Priest 
is  ever  "blessing"  us.  Our  "treasures"  are  there  (Mat- 
thew 6.20,  21);  our  aims  and  aflectious  (Colossians  3. 
1,  2);  our  hope  (Colossians  1.  5;  Titus  2.  13);  our  in- 
heritance (1  Peter  1.  4).  The  gift  of  the  Spirit  itself,  the 
source  of  the  "spiritual  blessing,"  is  by  virtue  of  Jesus 
having  ascended  thither  (ch.  4.  8).  In  Christ— the  centre 
and  source  of  all  blessing  to  us.  4.  hath  chosen  us — Greek, 
"chose  us  out  for  Himself"  (viz.,  out  of  the  world,  Gala- 
tians 1.  4):  referring  to  His  original  choice,  spoken  of  as 
past,  in  him.— The  repetition  of  the  idea,  "in  Christ"  (v. 
3),  implies  the  paramount  importance  of  the  truth  that  it 
is  in  Him,  and  by  virtue  of  union  to  Him,  the  Second 
Adam,  the  Restorer  ordained  for  us  from  everlasting,  the 
Head  of  redeemed  humanity,  believers  have  all  their 
blessings  (ch.  3.  11).  before  the  foundation  of  tlie  world 
— This  assumes  the  eternity  of  the  Son  of  God  (John  17,  5, 
24),  as  of  the  election  of  believers  in  Him  (2  Timothy  1.  9; 
2  Thessalonians  2.  13).  that  we  sliould  be  holy — Posi- 
tively (Deuteronomy  14.  2).  without  blame — Negatively 
(ch.  5.  27 ;  1  Thessalonians  3. 13).  before  him— It  is  to  Him 
the  believer  looks,  walking  as  in  His  presence,  before 
whom  he  looks  to  be  accepted  in  the  judgment  (Colossians 
1.  22;  cf.  Revelation  7.  15).  In  love— Joined  by  Bengel, 
&c.,  with  V.  5,  "  in  love  having  predestinated  us,"  &c.  But 
English  Version  is  better.  The  words  qualify  the  whole 
clause,  "  that  we  should  be  holy  .  .  ,  before  Him."  Love, 
lost  to  man  by  the  fall,  but  restored  by  redemption,  Is  the 
root  and  fruit  and  sura  of  all  holiness  (ch.  5.  2;  1  Thessa- 
lonians 3.  12, 13).  5.  predestinated— More  special  in  re- 
spect to  the  end  and  precise  means,  than  "chosen"  or 
elected.  We  are  "chosen"  out  of  the  rest  of  the  world;  "pre- 
destinated" to  all  things  that  secure  the  inheritance  for  us  (r. 
11;  Romans  8.  29).  "Foreordained,'^  by  Jesa»—Gre«K, 
"through  Jesus."  to  himself— the  Father  (Colossians  1. 
20).  Alford  explains,  "adoption  .  .  ,  into  Himself,"  i.  e., 
so  that  we  should  be  partakers  of  the  Divine  nature  (2  Peter 
1.4),  Lachmann  reads,  "unto  .ffim,"  The  context  favours 
the  explanation  of  Calvin,  &c,  :  God  has  regard  to  Hint' 
self  and  the  glory  of  His  grace  (v.  6, 12, 14)  as  His  ultimate 
end.    He  had  one  only  begotten  Son,  and  He  was  pleased 

841 


Our  Adoption  by  Grace  is  the 


EPHESIANS  I. 


Ti-ue  Foundation  of  Man^a  Salvation. 


for  His  own  glory,  to  choose  out  of  a  lost  world  many  to 
become  His  adopted  sons.     Translate,  "unto  Himself." 
the  good  pleasure  of  his  -wlU— So  the  Greek  (Matthew  11. 
26 ;  Luke  10.  21).    We  cannot  go  beyond  "  the  good  pleasure 
of  His  will"  in  searching  into  the  causes  of  our  salvation, 
or  of  any  of  His  works  (v.  9).    (Job  33. 13.)    Why  needest 
thou  pliilosophize  about  an  imaginary  world  of  optimism  ? 
Thy  concern  is  to  take  heed  tliat  thou  be  not  bad.    Tliere 
was  nothing  in  us  which  deserved  His  love  {v,  1,  9, 11). 
[Bengel.]    6.  (Ver.  7,  17,  18.)     The  end  aimed  at  (Psalm 
50.  23),  i.  e.,  That  the  glory  of  His  grace  may  be  praised  by 
all    His    creatures,  men   and    angels,     wherein— Some 
of  the  oldest  MSS.  read,  "  which.''    Then  translate,  "  which 
He  graciously  bestowed  on  us."    But  English  Version  is 
supported  by  good   MSS.  and   the   oldest  versions,    ws 
accepted— A  kindred  Greek  word  to  "grace:"    Charitos, 
echaritosen :  translate,  " graciously  accepted ;"  "made  us 
subjects  of  His  grace;"  "embraced  us  in  the  arms  of  His 
grace"  (Romans  3.  24;  5.  15).    In  the  Beloved— Pre-emi- 
nently so  called  (Matthew  3. 17;  17.  5;  John  3.  35;  Colos- 
sians  1. 13).    Greek,  "  Son  of  His  love."    It  is  only  "  in  His 
Beloved"  that  He  loves  us  (v.  3;  1  John  4.  9, 10).    7.  In 
■whom— "the  Beloved"  (v.  6;  Romans  3.  24).    w^ehave— as 
a,  present  possession,    redemption — Greek,  "our  (lit.,  the) 
redemption ;"  the  redemption  which  is  the  grand  subject 
of  all  revelation,  and  especially  of  the  New  Testament 
(Romans  3.  24),  viz.,  from  the  power,  guilt,  and  penal  con- 
sequences of  sin  (Matthew  1.  21).    If  a  man  were  unable  to 
redeem  himself  from  being  a  bond  servant,  his  kinsman 
might  redeem  him  (Leviticus  25. 48).    Hence,  antitypically 
the  Son  of  God  became  the  Son  of  man,  that  as  our  kins- 
man He  might  redeem  us  (Matthew  20.  28).    Another  "  re- 
demption" follows,  viz.,  that  "of  the  purchased  posses- 
sion" hereafter  (v.  14).    through  his  hlood— (Ch.  2. 13)— as 
the  instrument;  the  propitiation,  i.e.,  the  consideration 
(devised  by  His  own  love)  for  which  He,  who  was  justly 
angry  (Isaiah  12, 1),  becomes  propitious  to  us;  the  expia- 
tion, the  price  paid  to  Divine  justice  for  our  sin  (Acts  20. 
28;  Romans  3.  25;  1  Corinthians  6.  20;  Colossians  1.  20;  1 
Peter  1.  18, 19).    the  forgiveness  of  aina— Greek,  "  the  re- 
mission of  our  transgressions :"  not  merely  "pretermission," 
as  tiie  Greek  (Romans  3.  25)  ought  to  be  translated.    This 
"remission,"  being  the  explanation  of  "  redemption,"  in- 
cludes not  only  deliverance  from  sin's  penalty,  but  from 
Its  pollution  and  enslaving  power,  negatively;  and  tlie 
reconciliation  of  an  offended  God,  and  a  satisfaction  unto 
a  just  God,  positively,    riches  of  his  grace— (Ch.  2.  7) — 
"the  exceeding  riches  of  His  grace."    Cf.  v.  18,  and  ch.  3. 
16,  "according  to  the  riches  of  His  glory:"  so  tliat  "  grace" 
is  His  "glory."    8.  Rather,  "Which  He  made  to  abound 
towards  us."    all  wisdom  and  prudence—"  Wisdom"  in 
devising  the  plan  of  redeeming  mankind ;  "  prudence"  in 
executing  It  by  the  means,  and  in  making  all  the  neces- 
sary arrangements  of  Providence  for  that  purpose.    St. 
Paul  attributes  to  the  Gospel  of  God's  grace  "  all"  possible 
"  wisdom  and  prudence,"  in  opposition  to  the  boasts  of 
wisdom  and  prudence  which  the  unbelieving  Jews  and 
heathen    pliilosophers  and  false  apostles  arrogated  for 
their  teachings.    Christ  crucified,  though  esteemed  "fool- 
ishness" by  the  world,  is  "the  wisdom  of  God"  (1  Corin- 
thians 1, 18-30).  Cf.  ch.  3. 10,  "  the  manifold  wisdom  of  God." 
9.  " He  hath  abounded,"  or  "made  (grace)  to  abound  to- 
ward us"  (v.  8),  in  that  He  made  known  to  us,  viz.,  experiment- 
ally, in  our  hearts,     the  mystery— God's  purpose  of  re- 
ilemption  hidden  heretofore  in  His  counsels,  but  now  re- 
vealed (ch.  6. 19;  Romans  16.  25;  Colossians  1.  26,  27).  This 
"mystery"  is  not  like  the  heathen  mysteries,  which  were 
ioiparted  only  to  the  initiated  few.    All  Christians  are  the 
initiated.    Only  unbelievers  are  the  uninitiated,    accord- 
ing to  his  good  pleasui-e— Showing  tlie  cause  why  "He 
hath  made  known  to  us  the  mystery,"  viz..  His  own  loving 
"good  pleasure"  toward  us;  also  the  time  and  manner  of 
His  doing  so,  are  according  to  His  good  pleasure,    pur- 
posed—(F.  11.)     in  himself— God    the    P^ather,    Bengel 
takes  It,  "in  Him,"  i.  e.,  Chi-ist,  as  v.  3,  4.    But  the  proper 
name,  "  in  Christ,"  v.  10,  immediately  after,  is  inconsistent 
with  His  being  here  meant  by  the  pronoun,    10.  Tram- 
la'e  "Vnio  the  dispensation  of  the  fulness  of  the  times  " 
342 


i.  e.,  "  which  He  purposed  in  Himself"  (v.  9)  with  a  view  to 
the  economy  of  (the  gracious  administration  belonging  to) 
the  fulness  of  tlie  times  (Greek,  "fit  times,"  "seasons"'). 
More  comprehensive   than    "the   fulness  of  the  time" 
(Galatians  4.  4).    The  whole  of  the  Gospel  times  (plural)  is 
meant,  with  the  benefits  to  the  Church  dispensed  in  them 
severally  and  successively.    Cf.  "  the  ages  to  come"  (ch.  2, 
7).    "Tlie  ends  of  the  ages"  (Greek,  1  Corinthians  10. 11); 
"the  times  (same  Greek  as  here, 'the  seasons,'  or  'fitly 
appointed  times')  of  the  Gentiles"  (Luke  21.  24);  "the 
seasons  which  the  Father  hath  put  in  His  own  power" 
(Acts  1,  7);  "the  times  of  restitution  of  all  things  wliich 
God  liath  spoken  by  the  propliets  since  the  world  began" 
(Acts  3,  20,  21),    The  coming  of  Jesus  at  the  first  advent, 
"  in  tlie  fulness  of  time,"  was  one  of  these  "  times.'"    The 
descent  of  the  Holy  Ghost  "when  Pentecost  was  fully 
come"  (Acts  2. 1),  was  another.    The  testimony  given  by 
the  apostles  to  Him  " in  due  time"  ("in  its  own  seasons," 
Greek)  (1  Timothy  2.6)  was  another.    The  conversion  of 
the  Jews  "when  the  times  of  the  Gentiles  are  fulfilled," 
the  second  coming  of  Christ,  the  "  restitution  of  all  tilings," 
the  millennial   kingdom,  the   new  heaven  and   earth, 
shall  be  severally  instances  of  "  the  dispensation  of  the 
fulness  of  the  times,"  i.e.,  "the  dispensation  of"  the 
Gospel  events  and  benefits  belonging  to  their  respective 
"times,"    when  severally  filled  up  or  completed.    God 
the  Father,  according  to  His  own  good  pleasure  and  pur- 
pose, is  the  Dispenser  both  of  the  Gospel  benefits,  and  of 
their  several  fitting  times  (Acts  1. 7).    gather  together  In 
one — Greek,  "snm  up  under  one  head;"  "recapitulate," 
Tlie  "good  pleasure  which  He  purposed,"  was  "to  sum  up 
all  things  (Greek, '  the  whole  range  of  things')  in  Christ" 
(Gi-eek,  "  the  Christ,"  i.  e..  His  Christ).    [Alfokd,]    God's 
purpose  is  to  sum  up  the  whole  creation  in  Christ,  the 
Head  of  angels,  with  whom  He  is  linked  by  His  invisi- 
ble nature,  and  of  men  with  whom  He  is  linked  by  His 
humanity;  of  Jews  and  Gentiles;  of  the  living  and  the 
dead  (cli.  3, 15);  of  animate  and  inanimate  creation.    Sin 
has  disarranged  the  creature's  relation  of  subordination 
to  God,    God  means  to  gather  up  all  together  in  Christ; 
or  as  Colossians  1,  20  saitli,  "By  Him  to  reconcile  all 
things  unto  Himself,  whether  things  in  earth  or  things 
in  heaven."    Alfokd  well  says,  "The  Church  of  which 
the  apostle  here  mainly  treats,  is  subordinated  to  Him  in 
the  higliest  degree  of  conscious  and  joyful  union;  those 
who  are  not  His  spiritually,  in  mere  subjugation,  yet 
consciously ;  the  inferior  tribes  of  creation  unconsciously; 
but  objectively,  all   are   summed  up  in  Him."    11.  In 
■whom— By  virtue  of  union  to  whom,    obtained  an  in- 
heritance—2(7.,  "We    were   made  to   have   an    inherit- 
ance." [Wahl.]  Cf.  v.  18,  "^is  inheritance  in  the  saints:" 
as  His  i nheri  tance  is  there  said  to  be  in  thetn,  so  theirs  is  here 
said  to  be  m  Him  (Acts  26. 18),    However,  v.  12,  "That  we 
should  BE  TO  , .  ,  His  glory"  (not  "  tliat  we  should  have"), 
favours  the  translation  of  Bengel,  Ellicott,  &c.,  "  We 
were  made  an  inheritance."    So  the  literal  Israel  (Deu- 
teronomy 4,  20;  9,  29;  32.  9),    "Also"  does  not  mean  "we 
also,"  nor  as  English  Version,  "in  whom  also;"  but,  be- 
sides His  having  "made  known  to  us  His  will,"  we  were 
also  "  made  His  inheritance,"  or  "  we  have  also  obtained 
an  inheritance."     predestinated — (V.  5.)     The  foreordi- 
nation  of  Israel  as  the  elect  nation,  answers  to  that  of  the 
spiritual  Israelites,  believers,  to  an  eternal  inheritance, 
which  is  the  thing  meant  here.    The  "we"  here  and  in  v. 
12,  means  Jeitnsh  believers  (whence  the  reference  to  the 
election  of  Israel  nationally  arises),  as  contrasted  with 
"you"  (v.  13)  Gentile  believers,    purpose— Repeated  from 
"purposed"  (u.  9;  ch,  3. 11).    The  Church  existed  in  the 
mind  of  God   eternally,  before   it  existed  in  creation. 
counsel  of  Ills  .  .  ,  will— v.  5,  "  the  good  pleasure  of  His 
will,"  Not  arbitrary  caprice,  but  infinite  wisdom  ("coun- 
sel") joined  with  sovereign  will.    Cf,  his  address  to  the 
same  Ephesians,  Acts  20.27,  "All  the  counsel  of  God"' 
(Isaiah  28.  29),    Alike  in  the  natural  and  spiritual  crea- 
tions, God   is   not   an   agent   constrained   by  necessity, 
"  Wheresoever  counsel  is,  there  is  election,  or  else  It  is 
vain;  where  a  will,  there  must  be  freedom,  or  else  it  is 
•weak."  [Pbahson,]    13.  (F.  6,  14.)    ■vrho  first  trusted  in 


I\c  Mystery  of  Election  and  Adoption 


EPHESIANS  I. 


cannot  Easily  be  Attained  to. 


Christ— lathei"  (we  Jewish  Christians),  "  who  have  before 
hoped  in  the  Christ :"  who  before  the  Christ  came,  looked 
forward  to  His  coming,  waiting  for  the  consolation  of 
Israel.  Cf.  Acts  26.  6,  7,  "I  am  judged  for  the  hope  of  the 
promise  made  of  Ood  unto  our  fathers :  unto  which  our  twelve 
tribes,  instantly  serving  God  day  and  night,  Tiope  to  come." 
Acts  28. 20,  "  the  hope  of  Israel."  [Alford.]  Cf.  v.  18 ;  eh.  2. 
12;  4.  4.  13.  In  tvhom  ye  also — Ye  Gentiles.  Supply  as 
Snfflish  Version,  "  trusted,"  from  v.  12 ;  or  "  are."  The 
priority  of  us  Jews  does  not  exclude  you  Gentiles  from 
sharing  in  Christ  (cf.  Acts  13.  46).  tl»e  -word  of  truth— 
the  instrument  of  sanctiflcation,  and  of  the  new  birth 
(John  17.  17;  2  Timothy  2. 15;  James  1.  18).  Cf.  Colossians 
1.5,  where  also,  as  here,  it  Is  connected  with  "hope." 
Also  ch.  4.  21.  sealed— as  God's  confirmed  children,  by 
the  Holy  Spirit  as  the  seal  (Acts  19.  IS;  Romans  8.  16,  23; 
Note,  2  Corinthians  1.  22 ;  1  John  3.  24).  A  seal  impressed 
on  a  document  gives  undoubted  validity  to  the  contract 
In  it  (John  3.  33;  6.  27 ;  cf.  2  Corintliians  8. 3).  So  the  sense 
of  "  the  love  of  God  shed  abroad  in  the  heart  by  the  Holy 
Ghost"  (Romans  5.  5),  and  the  sense  of  adoption  given 
through  the  Spirit  at  regeneration  (Romans  8.  15,  16), 
assure  believers  of  God's  good-will  to  them.  The  Spirit, 
like  a  seal,  impresses  on  the  soul  at  regeneration  the 
image  of  our  Father.  The  "sealing"'  by  tlie  Holy  Spirit 
is  spoken  of  as  past  once  for  all.  The  witnessing  to  our 
hearts  that  we  are  the  children  of  God,  and  heirs  (v.  11),  is 
theSpirit'spj-esenitestiniony,  the  "earnest  of  the  (coming) 
inheritance"  (Romans  8.  16-18).  that  Holy  Spirit  of 
promise— rather,  as  the  Greek,  "The  Spirit  of  promise, 
even  the  Holy  Spirit :"  The  Spirit  promised  both  in  the 
Old  and  New  Testaments  (Joel  2.28;  Zechariah  12.10; 
John  7.38,39).  "The  word"  pi-omised  the  Holy  Spirit. 
Those  who  "believed  the  word  of  truth"  were  sealed  by 
the  Spirit  accordingly.  14.  earnest— the  first  instal- 
ment paid  as  a  pledge  that  the  rest  will  follow  (Ro- 
mans 8.23;  2  Corinthians  1.22).  until— rather,  "Unto 
the  redemption,"  &c. ;  joined  thus,  "ye  were  sealed 
(r.  13)  unto,"  i.  e.,  for  the  purpose  of,  and  against,  the 
accomplishment  of  "the  redemption,"  viz.,  not  the  re- 
demption in  its  first  stage,  made  by  the  blood  of  Christ, 
which  secures  our  title,  but,  in  its  final  completion, 
when  the  actual  possession  shall  be  ours,  the  full  "  re- 
demption of  the  body"  (Romans  8.  23),  as  well  as  of 
the  soul,  from  every  infirmity  (ch.  4.  30).  The  deliver- 
ance of  the  creature  (the  body,  and  the  whole  visible 
creation)  from  the  bondage  of  corruption,  and  from  the 
usurping  prince  of  this  world,  into  tlie  glorious  lib- 
erty of  the  children  of  God  (Romans  8.  21-23;  2  Peter 
3. 13).  of  the  purchased  possession— God's  people  pur- 
ciiased  (acquired,  Greek)  as  His  peculiar  {Greek)  possession 
by  the  blood  of  Christ  (Acts  20.  28).  We  value  highly  that 
whicli  we  pay  a  high  price  for;  so  God,  His  Church  (ch.  5. 
25,  26;  1  Peter  1.  18;  2.  9;  Malachi  3.  17,  Margin,  "  my  special 
treasure").  15.  "Wherefore — Because  ye  'are  in  Christ  and 
sealed  by  His  Spirit  (v.  13,  14).  I  also— on  my  part,  in 
return  for  God's  so  great  benefits  to  you.  after  I  heard — 
ever  since  I  have  heard.  Not  implying  that  he  had  only 
heard  of  iheir  conversion:  an  erroneous  argument  used 
by  some  against  t»«e  address  of  this  Epistle  to  the  Ephe- 
Bians  {Note,  v.  1) ;  but  referring  to  the  report  he  had  lieard 
»in<;e  he  was  with  tliem,  as  to  tlieir  Cliristian  graces.  So 
in  tlie  case  of  Philemon,  his  "beloved  fellow-labourer" 
(Philemon  1),  he  uses  the  same  words  (Philemon  4,  5). 
your  faith — rather,  as  Greek,  "the  faith  among  you," 
t.  e.,  which  many  (not  all)  of  you  have,  love  unto  all  the 
•alnts- of  whatever  name,  simply  because  they  are 
saints.  A  distinguislilng  characteristic  of  true  Cliris- 
tianlty  (cli.  6. 24).  "  Failh  and  love  he  often  joins  together. 
A  wondrous  pair."  [Cukysostom.]  Hope  is  added,  v.  18. 
16.  (Colossians  1.  9.)  of  you— Omitted  in  tlie  oldest  MSS. 
Then  the  tvanslaiion  may  be  as  English  Version  still,  or  as 
Alfokd,  "Making  mention  of  them"  (your  "faitli  and 
love").  17.  A  fit  prayer  for  all  Christians,  the  Go<l  of 
oui'Liord.Icsus— Appropriate  title  here;  as  in  r.  20-22  ho 
treats  of  God's  raising  Jesus  to  be  Head  over  all  things  to 
the  Church.  Jesus  Himself  called  the  Father  "  My  God" 
(Matthew  27,  46).    the  Father  of  glory— (Cf.  Acts  7.  2.) 


The  Father  of  that  infinite  glory  which  shines  In  the  f&ce . 
of  Christ,  who  is  "the  glory"  (the  true  Shekinah); 
through  whom  also  "  the  glory  of  the  inheritance"  {v.  18) 
shall  be  ours  (John  17.24;  2  Corinthians  3.  7  to  4.  6).  th* 
spirit  of  %vi8<loni— whose  attribute  is  infinite  wisdom, 
and  who  works  wisdom  in  believers  (Isaiah  11.  2).  and 
revelation — whose  function  it  is  to  reveal  to  believers 
spiritual  mysteries  (John  16. 14, 15;  1  Corinthians  2.  10).  In 
the  knowledge — rather,  as  Greek  {see  Note,  1  Corinthians 
13.  12),  "  in  the  full  knowledge  of  Him,"  viz.,  God.  18.  un- 
derstanding—The oldest  MSS.,  versions,  and  fathers, 
read  "heart."  Cf.  the  contrary  state  of  the  unbelieving, 
the  heart  being  in  fault  (ch.  4. 18;  Matthew  13.  15).  Trans- 
late, "Having  the  eyes  of  your  heart  enlightened"  (ch.  5. 
14;  Matthew  4. 16).  The  first  efi"ect  of  the  Spirit  moving  in 
the  new  creation,  as  in  the  original  physical  creation 
(Genesis  1.  3;  2  Corinthians  4.  6).  So  Theophiltjs  to  Au- 
TOLYCUS,  1.  3,  "  the  ears  of  the  heart."  Where  spiritual 
light  is,  there  is  life  (John  1.  4).  The  heart  is  "  the  core  of 
life"  [Haeless],  and  the  fountain  of  the  thoughts;  whence 
"the  heart"  in  Scripture  includes  the  mind,  as  well  as  the 
inclination.  Its  "eye,"  or  inward  vision,  both  receives 
and  contemplates  the  light  (Matthew  6.  22,  23).  The  eye 
is  the  symbol  of  intelligence  (Ezekiel  1. 18).  the  hope  of 
his  calling— the  hope  appertaining  to  His  having  called 
you;  or,  to  the  calling  wherewith  He  baa  called  you. 
and— Omitted  in  the  oldest  MSS.  and  versions,  riches  of 
the  glory,  &c. — (Colossians  1.  27.)  his  inheritance  in  th« 
saints— The  inheritance  which  he  has  in  store  in  the  case 
of  the  saints.  I  prefer  explaining,  "The  inheritance 
which  He  has  in  liis  saints."  (See  iVoie,  r.  11 ;  Deuteron- 
omy 32.  9.)  19.  exceeding— "surpassing."  power  to  u»- 
•*vard  -tvho  believe— The  whole  of  the  working  of  His 
grace,  which  He  is  carrying  on,  and  will  carry  on,  in  us 
who  believe.  By  the  term  "saints"  (u.  18),  believers  are 
regarded  as  absolutely  perfected,  smd.  so  as  being  God's  in- 
heritance; in  this  verse,  as  in  the  conv&e  oi  fighting  the 
good  fight  of  faith,  according  to — in  accordance  with 
what  might  be  expected  from,  working- GreeA:,  "the 
energizing;"  translate,  "  i\\e  eflectual  working"  (ch.  3.  7). 
The  same  superhuman  power  was  needed  and  exerted  to 
make  us  believe,  as  was  needed  and  exerted  to  raise 
Christ  from  the  dead  {v.  20).  Cf.  Philippians  3.  10,  "the 
power  of  His  resurrection"  (Colossians  2. 12 ;  1  Peter  1.3-5). 
of  his  mighty  -power— Greek,  "of  the  strength  of  his 
might."  30.  in  Christ— as  our  "first-fruits"  of  the  resur- 
rection, and  Head,  in  virtue  of  God's  mighty  working  in 
whom  His  power  to  us-ward  is  made  possible  and  actual. 
[Alfokd.]  ^vhen  he  raised  him— "in  that  He  raised 
Him."  The  raising  of  Christ  is  not  only  an  earnest  of 
our  bodies  being  hereafter  raised,  but  has  a  spiritual 
power  in  it  involving  (by  virtue  of  our  living  union  with 
Him,  as  members  with  the  Head)  the  resurrection,  spirit- 
ually of  the  believer's  soul  now,  and,  consequently,  of  his 
body  hereafter  (Romans  0.  8-11;  8.11).  The  Son,  too,  as 
God  (though  not  as  man),  had  a  share  in  raising  His  own 
human  body  (John  2. 19;  10. 17,  IS).  Also  the  Holy  Spirit 
(Romans  1.  4;  1  Peter  3.  IS),  set  him— Greek,  "made  Him 
sit."  The  glorious  spirits  stand  about  the  throne  of  God, 
but  they  do  not  sit  a,t  God's  rigid  hand  (Hebrews  1.  13).  at 
his  own  right  hand— (Psalm  110. 1.)  Where  He  remains 
till  all  His  enemies  have  been  put  under  His  feet  (1  Co- 
rinthians 15.24).  Being  appointed  to  "rule  in  the  midst 
of  His  enemies"  during  their  rebellion  (Psalm  110.  2),  He 
sliall  resign  His  commission  after  their  subjection  [Pear- 
son] (Mark  16.  19;  Hebrews  1.  3;  10.  12).  in  the  l»eavenly 
places— (r.  3.)  As  Christ  has  a  literal  body,  heaven  is  not 
merely  a  state,  but  a  place ;  and  where  He  is,  there  His 
people  shall  be  (John  14.  3).  ai.  Greek,  "Far  (or  high) 
above  all  (ch.  4. 10)  principality  (or  rule,  1  Corinthians  15. 
24),  and  authority, and  power  (Matthew  28. 18),  and  domin- 
ion (or  lordship)."  Cf.  Philippians  2.  9;  Colossians  1. 16; 
Hebrews  7.  26;  1  Peter  3.22.  Evil  spirits  (who  are  similarly 
divided  into  various  ranlvS,  ch.  6. 12),  as  well  as  angels  of 
light,  and  earthly  potentates,  are  Included  (cf.  Romans  8, 
38).  Jesus  is  "King  of  kings,  and  Lord  of  lords"  (Reve- 
lation 19. 16).  The  higher  is  His  honour,  the  greater  Is 
that  of  Ills  people,  who  arc  His  raera'jers  joined  to  Him 

343 


Oirist  the  Head  of  the  Church. 


EPHESIANS  II. 


What  we  are  by  Nature  and  by  GracOk 


the  Head.    Some  philosophizing  teachers  of  the  school 
of  Simon  Magus,  in  Western  Asia  Minor,  had,  according 
to  IKENJEDS  and  Epiphanius,  taught  their  hearers  these 
names  of  various  ranks  of  angels.    St.  Paul  shows  tliat 
the  truest  wisdom  is  to  know  Christ  as  reigning  above 
them  all.    every  name— every  being  whatever.    "Any 
other  creature"  (Romans  8.  39).    In  this  world— Greek, 
"age,"  i.  e.,  the  present  order  of  things.    "Things  present 
.  .  .  things  to  come"  (Romans  8,  38).    that  .  .  .  to  come— 
"Names  which  now  we  know  not,  but  shall  know  here- 
after in  lieaven.    We  know  that  the  emperor  goes  before 
all,  though  we  cannot  enumerate  all    the  satraps  and 
ministers  of  his  court;  so  we  know  that  Christ  is  set  above 
all,  although  we  cannot  name  them  all."  [Bexgel.]    23. 
put  .  .  .  VLttAer— Greek,  "put  in  subjection  under"  (Psalm 
8.  6 ;  1  Corinthians  15.  27).    gave  ...  to  tlie  ClmrcH— for 
her  special  advantage.     The   Greek  order  is  emphatic: 
"Him  He  gave  as  Head  over  all  things  to  the  Church." 
Had  it  been  any  one  save  Him,  lier  Head,  it  would  not 
have  been  the  boon  it  is  to  the  Church.    But  as  He  is 
Head  over  all  things  who  is  also  her  Head  (and  she  the 
body),  all  things  are  hers  (1  Corinthians  3.  21-23).    He  is 
OVER  ("far  above")  all  things;  in  contrast  to  the  words, 
"TO  the  Church,"  viz.,  fw  her  advantage.    The  former  are 
Bubject;  the  latter  is  joined  with  Him  in  His  dominion 
over  them.    "  Head"  implies  not  only  His  dominion,  but 
oar  union ;  th*erefore,  while  we  look  upon  Him  at  the  right 
hand  of  God,  we  see  ourselves  in  heaven  (Revelation  3. 21). 
For  the  Head  and  body  are  not  severed  by  anything  in- 
tervening, else  the  body  would  cease  to  be  the  body,  and 
the  Head  cease  to  be  the  Head.  [Pearson  from  Chrysos- 
TOM.]    23.  his  body— His  mystical  and  spiritual,  not  lit- 
eral,body.  Not,  however,  merely  figurative, or  metaphor- 
ical.   He  is  really,  though  spiritually,  the  Church's  Head. 
His  life  is  her  life.     She  shares  his  crucifixion  and  His 
consequent  glory.    He  possesses  everything.  His  fellow- 
ship with  the  Father,  His  fulness  of  the  Spirit,  and  His 
glorified  manhood,  not  merely  for  Himself,  but /or  her, 
who  has  a  membership  of  His  body,  of  His  flesh,  and  of 
His  bones  (ch.  5.  30).    fulness — "  the  fiUed-up  receptacle." 
[Eadie.]    The  Church  is  dwelt  in  and  filled  by  Christ.    She 
Is  the  receptacle,  not  of  His  inherent,  but  of  His  commu- 
nicated, plenitude  of  gifts  and  gi-aces.    As  His  is  tlie  "ful- 
ness" (John  1. 16;  Colossians  1.  19;  2.  9)  inherently,  so  she 
Is  His  "  fulness  "  by  His  impartation  of  it  to  her,  in  virtue 
of  her  union  to  Him  (ch.  5. 18;  Colossians  2.  10).    "The/wH 
manifestation  of  His  being,  because  penetrated  by  His  life." 
[Conybeare  and  Howsox.]    She  is  the  continued  revela- 
tion of  His  Divine  life  in  human  form ;  the  fullest  represen- 
tative of  His  plenitude.    Not  the  angelic  hierarchy,  as  false 
teachers  taught  (Colossians  2.  9,  10, 18),  but  Christ  Himself 
Is  the  "  fulness  of  the  God-head,"  and  she  represents  Him. 
KOPPE  translates  less  probably,  "  the  whole  universal  mul- 
titude."    fllleth  all  In  all— Christ  as  the  Creator,  Pre- 
server, and  Governor  of  the  world,  constituted  by  God 
(Colossians  1. 16,  &c.),  fills  all  the  universe  of  things  with 
all  things.   "  Fills  all  creation  with  whatever  i  t  possesses." 
[Alford.]    The  Greek  is  "Filleth/or  Himself." 

CHAPTER    II, 

■  Ver.  1-22.  God's  Love  and  Grace  in  Quickening  us, 
ONCE  Dead,  through  Christ.  His  Purpose  in  Doing 
8o:  Exhortation  Based  on  our  Privileges  as  Built 
Together,  an  Holy  Temple,  in  Christ,  through  the 
Spirit,  l.  Andyou—"  You  also,"  among  tliosewlio  have 
experienced  his  mighty  power  in  enabling  tliera  to  be- 
lieve (v.  19-23).  hath  he  gMJcfcened— Supplied  from  the  Greek 
(v.  5).  dead— spiritually  (Colossians  2. 13).  A  living  corpse: 
without  the  gracious  presence  of  God's  Spirit  in  the  soul, 
find  so  unable  to  think,  will,  or  d«  aught  that  is  holy,  lu 
trespasses  .  .  .  sins— iH  them,  as  the  element  in  which 
the  unbeliever  is,  and  through  which  he  is  dead  to  the 
true  life.  Sin  Is  the  death  of  the  soul.  Isaiah  9.  2;  John 
6.25,  "dead"  (spiritually),  l  Timothy  5.  6.  "Alienated 
from  the  life  of  God"  (ch.  4. 18).  Translate,  as  Greek,  "in 
your  trespasses,"  &c.  "Trespass"  in  GreeA;,  expresses  a 
FALL  or  lapse,  such  as  the  transgression  of  Adam  where- 
344 


by  he  fell.    "Sin"  (Greek,  " Hamartia")  implies  innate 
corruption  and  alienation  from  God  {lit.,  erring  of  thx 
mind  from  the  rule  of  truth),  exhibited  in  acts  of  sin  (Greek, 
" Hamartemata").     Bengel  refers  "trespasses"   to   tht 
Jews  wlio  had  the  law,  and  yet  revolted  from  it ;  "sins," 
to  the  Gentiles  who  linow  not  God.    !8.  the  course  of  this 
•world— the  career  (lit.,  "the  age,"  cf.  Galatians  1.4),  or 
present  system  of  tfiis  world  (1  Corinthians  2.  6, 12;  3. 18, 
19,  as  opposed  to  "the  world  to  come"):  alien  from  God, 
and  lying  in  the  wicked  one  (1  John  5.19).    "The  age" 
(which  is  something  more  eternal  and  ethical)  regulates 
"the  world"  (which  is  something  more  external).     th« 
prince  of  the  po-wer  of  the  air— the  unseen  God  who  lies 
underneath  guiding  "  the  course  of  this  world  "  (2  Corin- 
thians 4.  4) ;  ranging  through  the  air  around  us :  cf.  Mark 
4.4,   "fowls  of  the  air"  (Greek,  "  heaven  ")  i.  e.,  (v.  15), 
"Satan"   and  his   demons.     Cf.    ch.  6.  12;   John   12.  31. 
Christ's  ascension  seems  to  have  cast  Satan  out  of  heaven 
(Revelation  12.  5,  9, 10, 12,  13),  where  he  had  been  hereto- 
fore the  accuser  of  the  brethren  (Job  1).    No  longer  able 
to  accuse  in  heaven  those  justified  by  Christ,  the  ascended 
Saviour  (Romans  8.  33,  34),  he  assails  them  on  earth  with 
all  trials  and  temptations;  and  "we  live  in  an  atmos- 
phere poisonous  and  impregnated  with  deadly  elements. 
But  a  mighty  purification  of  the  air  will  be  effected  by 
Christ's  coming"  [Auberlen],  for  Satan  shall  be  bound 
(Revelation  12. 12, 13, 15, 17;  20.  2,  3).    "  The  power"  is  here 
used  collectively  for  tlie  "powers  of  the  air ;"  in  apposi- 
tion with  whicli  " powers "  stand  the  "spirits,"  compre- 
hended in  the  singular,  "the  spirit,"  taken  also  collec- 
tively :  the  aggregate  of  the  "  seducing  spirits  "  (1  Timothy 
4.  1)  which  "  work  now  (still ;  not  merely,  as  in  your  case, 
'in  Ume past')  in  the  sons  of  disobedience"  (a  Hebraism: 
men  who  are  not  merely  by  accident  disobedient,  but  who 
are  essentially  so)vs  of  disobedience  itself:   cf.  Matthew  3. 
7),  and  of  which  Satan  is  here  declared  to  be  "  the  prince." 
The  Greek  does  not  allow  "the  spirit"  to  refer  to  Satan, 
"the  prince "  himself,  but  to  "the  powers  of  the  air"  of 
which  he  is  prince.    Tlie  powers  of  the  air  are  the  embod- 
iment of  tliat  evil  "spirit"  which  is  the  ruling  principle 
of  unbelievers,  especially  the  heathen  (Acts  26. 18),  as  op- 
posed to  the  spirit  of  the  children  of  God  (Luke  4.33).   The 
potency  of  that  "spirit"  is  shown  in  the  "disobedience" 
of  tlie  former.     Cf.    Deuteronomy  32.  20,  "children    in 
whom  is  no  faith"  (Isaiah  30.  9;  57.  4).    They  disobey  the 
Gospel  both  in  faith  and  practice  (2  Thessalonians  1.  8;  1. 
Corinthians  2.  12).     3.   also  ive — t.  e.,  we  also.     St.  Paul 
here  joins  himself  in  tlie  same  category  witli  them,  pass- 
ing froni  the  second  person  (v.  1, 2)  to  the  first  person  here. 
all — Jews  and  Gentiles,     our  conversation — "  our  way 
of  life"  (2  Corinthians  1. 12;  1  Peter  1. 18).    This  expres- 
sion implies  an  outwardly  more  decorous  course,  than  the 
open  "  walk"  in  gross  si7is  on  the  part  of  the  majority  of 
Ephesians  in  times  past,  the  Gentile  portion  of  whom 
may  be  specially  referred  to  in  v.  2.    Paul  and  his  Jewish 
countrymen,  though  outwardly  more  seemly  than  the 
Gentiles  (Acts  26.  4,  5, 18),  had  been  essentially  like  them 
in  living  to  the  unrenewed  flesh,  without  the  Spirit  of 
God.     fulfilling — Greek,  "doing."     mind — Greek,  "our 
thoughts."    Mental  suggestions  and  purposes  (independ- 
ent of  God),  as  distinguished  from  the  blind  impulses  of; 
"  tlie  flesh."     and  were    by  nature— He    intentionally 
breaks  off"  the  construction,  substituting  "  and  we  were  " 
for  "and  being,"  to  mark  emphatically  his  and  their  past 
state  by  nature,  as  contrasted  with  their  present  state  by 
grace.    Not  merely  is  it,  we  had  our  way  of  life  fulfilling 
our  fieshly  desires,  and  so  being  children  of  wrath;  but 
we  were  by  nature  originally  "cliildren  of  wrath,"  and  so 
consequently  had  our  way  of  life  fulfilling  our  fleshly  de- 
sires.   "Nature,"  in  Greek,  implies  that  which  has  ground 
in  us  as  the  peculiarity  of  our  being,  growing  with  our 
growth,  and  strengthening  with  our  strength,  as  distin- 
•  guished  from  that  which  has  been  wrought  on  us  by  mere 
external  influences:  what  is  inherent,  not  acquired  (Job 
14.  4;  Psalm  51.  5).    An  incidental  proof  of  the  doctrine  of 
original  sin.    children  of  tvrath — not  merely  "sons,"  as 
in  the  Greek,  "sons  of  disobedience  "(v.  2),  but  "children" 
by  generation;  not  merely  by  adoption,  &s  "sons"  mighi 


W7tat  we  are  by  Grace. 


EPHESIANS  II. 


We  are  Made  for  Good  Work». 


be.  The  Oreek  order  more  eniphaticallj'  marks  this  In- 
nate corruption:  "Those  who  in  tlieir  (very)  nature  are 
children  of  wrath;"  t;.  5,  "grace"  is  opposed  to  "nature" 
bere;  and  «aZt;ot<»on  (Implied  Inr.  5, 8,  "saved")  to  "wrath." 
Cf.  Article  IX.,  Church  of  England  Common  Prayer  Book. 
"Original,  or  birth-sin,  standeth  not  in  the  following  of 
Adam,  but  is  the  fault  and  corruption  of  the  nature  of 
every  man,  naturally  engendered  of  Adam  [Christ  was 
tupernalurally  conaeiweA  by  the  Holy  Ghost  of  the  Virgin], 
Whereby  man  is  very  far  gone  from  original  righteousness, 
and  is  of  his  own  nsitiive  inclined  to  evil;  and  therefore, 
In  every  person  born  into  this  world,  it  deserveth 
God's  wrath  and  damnation."  St.  Paul  shows  that  even 
the  Jews,  who  boasted  of  their  birth  from  Abraham,  were 
by  natural  birtli  equally  children  of  wrath  as  the  Gen- 
tiles, whom  the  Jews  despised  on  account  of  their  birth 
from  idolaters  (Romans  3.  9;  5.  r2-U).  "  Wrath  abideth" 
on  all  who  disobey  the  Gospel  in  faith  and  practice  (John 
3.  36).  The  phrase,  "children  of  Avrath,"  is  a  Plebra- 
Ism,  i.  «.,  objects  of  God"s  wrath  from  childliood,  in 
our  natural  state,  as  being  born  in  the  sin  which  God 
hates.  So  "son  of  death"  (Margin,  2  Samuel  12.  5);  "son 
of  perdition"  (John  17. 12 ;  2  Thessalonians  2.  .3).  as  otlxera 
—Greek,  "as  tlierest"  of  mankind  are  (1  Thessalonians  4, 
13).  4.  God,  wlio  is  ricH— Gt)-ee/i;  "  (as)  bei7ig  rich  in  mer- 
cy." for— I.e.,  "6«c«twco/ His  great  love."  This  was  the 
tpedal  ground  of  God's  saving  us;  as  "  rich  in  mercy"  (ef, 
V.  7;  ch.  1.  7;  Romans  2.  4 ;  10.  12)  was  the  general  ground. 
"Mercy  takes  away  misery;  love  confers  salvation." 
[Bengel.]  5.  dead  iu  sins — The  best  i-eading  is  in  the 
Oreek,  "dead  in  our  (lit..,  the)  trespasses."  quickened— 
"vivified"  spiritually,  and  consequences  hereafter,  cor- 
porally. There  must  be  a  spiritual  Resurrection  of  the 
soul,  before  there  can  be  a  conifortaljle  resurrection  of  the 
body  [Pearson]  (John  11.  25,  26 ;  Romans  8.  11).  together 
•»vltlii  Christ—The  Plead  being  seated  at  God's  right  hand, 
the  body  also  sits  there  with  Him.  [Ciiuysostom.]  We 
are  already  seated  there  in  Him  ("  in  Christ  Jesus,"  v.  6), 
and  hereafter  shall  be  seated  by  Him  ;  in  Him  already  as 
in  our  Head,  which  is  the  ground  of  our  hope ;  by  Him 
hereafter,  as  by  the  conferring  cause,  when  hope  shall  be 
swallowed  up  in  fruition.  [Pearson.]  What  God  wrought 
in  Christ,  He  wrought  (by  the  very  fact)  in  all  united  to 
Christ,  and  one  with  Him.  by  grace  ye  are  saved— GVeefc, 
"Ye  are  in  a  saved  state."  Not  merely  "ye  are  being 
saved,"  but  ye  "are  passed  from  death  unto  life"  (John  5. 
24).  Salvation  is  to  the  Christian  not  a  thing  to  be  waited 
for  hereafter,  but  already  realized  (1  John  3.  14).  The  pa- 
renthetic introduction  of  this  clause  here  (cf.  v.  8)  is  a 
burstof  St.  Paul's  feeling,  and  in  order  to  make  the  Ephe- 
sians  feel  that  grace  from  first  to  last  is  the  sole  source  of 
salvation  ;  hence,  too,  he  says  "  ye,"  not  "  we."  6.  raised 
us  lip  together— with  Clirist.  The  "  raising  up"  presup- 
poses previous  quickening  of  Jesus  in  tlie  tomb,  and  of 
us  in  the  grave  of  our  sins,  made  us  sit  together — witli 
Christ,  viz.,  in  His  ascension.  Believers  are  bodily  in 
heaven  in  point  of  right,  and  virtually  so  in  spirit,  and 
have  each  tlieir  own  place  assigned  tlicre,  whicli  in  due 
time  they  shall  take  possession  of  (Philipplans  3.  20,  21). 
He  does  not  say, "  on  the  right  hand  of  God ;"  a  prerogative 
reserved  to  Christ  peculiarly;  though  they  shall  share 
His  throne  (Revelation  3. 21).  In  Christ  Jesiis— Our  union 
with  Him  is  the  ground  of  our  present  spiritual,  and  fu- 
ture bodily,  resurrection  and  ascension.  "Christ  Jesus" 
is  the  phrase  mostly  used  in  this  Epistle,  in  wliich  the 
qfficc  of  the  Christ,  the  Anointed  prophet,  priest  and  king, 
Is  tlie  prominent  thought;  when  the  Person  is  prominent, 
"Jesus  Christ"  Is  the  phrase  used.  T.  Oreek,  "That  He 
might  show  forth  (middle  reflexive  voice;  lor  His  own 
glory,  ch.  1.  6,  12, 14)  in  tlie  ages  wliich  are  coming  on," 
i.e.,  the  blessed  ages  of  tlie  Gospel  wliich  supersede  "the 
age  (Oreek,  for  'course')  of  this  world"  (i;.  2),  and  the  past 
•*»ges"  from  whieli  the  mystery  was  hidden  (Colosslans 
1,  26,  27).  These  good  ages,  though  beginning  with  the 
first  preaching  of  tlie  Gospel,  and  thenceforth  continuully 
gueceeding  one  another,  are  not  consumm.atedXlll  the  Lord's 
coming  again  (cf.  ch.  1.  21;  Hebrews  6.  5).  Tlie  wortls, 
"coming  on,"  do  not  exclude  the  time  then  present,  but  im- 


ply simply  the  ngen  foUowinrj  upon  Christ's  "  raising  them 
up  together"  spiritually  (v.  6).  Itlndness—"  benignity." 
through  Christ— rather,  as  Greek,  "  in  Christ ;"  the  same 
expression  as  is  so  often  repeated,  to  mark  that  all  our 
blessings  centre  "in  Him."  8.  For  — Illustrating  "the 
exceeding  riclies  of  His  grace  in  kindness."  2'ranslate  as 
in  V.  0,  "Ye  are  in  a  saved  state."  through  faith— The 
elfect  of  the  power  of  Christ's  resurrection  (ch.  1.  19,  20; 
Pliilipplans  3.  10)  whereby  we  are  "raised  together"  with 
Him  (v.  6;  Colossians  2. 12).  Some  of  the  oldest  MSS.read, 
"  through  your  (lU., '  the')  faith."  The  instrument  or  mean 
of  salvation  on  the  part  of  the  person  saved  ;  Christ  alone 
is  the  meritorious  agent,  and  that — viz.,  the  act  of  believing, 
or  "faith."  "Of  yourselves"  stands  In  opposition  to,  "it 
is  thegift  of  God"  (Philipplans  1.  29).  "That  which  I  have 
said,  '  througli  faith,'  I  do  not  wish  to  be  understood  so  as 
if  I  excepted /ai^Ti  Itself  from  flToee."  [Estius.]  "God  jus- 
tifies the  believing  man,  not  for  the  worthiness  of  his  be- 
lief, but  for  the  worthiness  of  Him  iu  whom  he  believes." 
[Hooker.]  The  Initiation,  as  Avell  as  the  increase,  of 
faith,  is  from  the  Spirit  of  God,  not  only  by  an  external 
proposal  of  tlie  word,  but  by  Internal  illumination  in  the 
soul.  [Pearson.]  Yet "  faitli"  cometh  by  the  means  which 
man  mustavail  himself  of,  viz.,  "  hearing  the  word  of  God" 
(Romans  10.  17),  and  prayer  (Luke  11. 13),  though  the  bless- 
ing is  wholly  of  God  (1  Corinthians  3.  6,  7).  9.  not  of 
works— This  clause  stands  in  contrast  to  "  by  grace,"  as 
is  confirmed  by  Romans  4.  4,  5;  11.  6.  lest — rather,  as 
Greek,  "  that  no  man  should  boast"  (Romans  3.  27 ;  4.  2). 
JO.  %vorkmanshiij—ii7.,"  a  thing  of  His  making;"  "hand- 
iworlc."  Here  the  spiritual  creation,  not  the  physical,  is 
referred  to  (v.  8,  9).  created— having  been  created  (ch.  4. 
24 ;  Psalm  102. 18 ;  Isaiah  43.  21 ;  2 Corinthians  5. 5, 17).  unto 
—"for  good  works."  "  Good  works"  cannot  be  performed 
until  Ave  are  new  "created  unto"  them.  St.  Paul  never 
calls  the  works  of  the  law  "good  works."  We  are  not 
saved  by,  but  created  unto,  good  works,  before  ordained— 
Greek,  "  before  made  ready"  (cf.  John  5. 36).  God  marks  out 
for  each  in  His  purposes  beforehand,  the  particular  good 
works,  and  the  time  and  way  which  He  sees  best.  God 
both  makes  ready  by  His  providence  the  opportunities 
for  the  works,  and  makes  us  ready  for  their  performance 
(John  15.  16;  2  Timothy  2.  21).  that  we  should  walk  lu 
them— not  "be  saved"  by  them.  Works  do  not  justify, . 
but  tlie  justified  man  works  (Galatians  5.  22-25).  11.  The 
Oreek  order  In  the  oldest  MSS.  is,  "That  In  time  past  (lit., 
once)  ye,"  &c.  Such  remembrance  sharpens  gratitude  and 
strengthens  faith  (v.  19).  [Bengel.]  Gentiles  in  the  flesh 
—J.  e..  Gentiles  in  respect  to  circumcision,  called  Unclr- 
cunicision— The  Gentiles  were  called  [in  contempt],  and 
were,  the  Uncircumcision ;  the  Jews  were  called,  but  were 
not  truly,  the  Circumcision.  [Ellicott.]  in  the  flesh 
made  by  hands— as  opposed  to  the  true  "circumcision  of 
the  heart  in  the  Spirit,  and  not  the  letter"  (Romans  2.  29), 
"made  without  the  hands  In  putting  oflf  the  body  of  the 
sins  of  the  flesh  by  the  circumcision  of  Christ"  (Colossians 
2. 11).  la.  without  Christ— Greet,  "  separate  from  Christ ;" 
having  no  part  in  Him ;  far  from  Him.  A  diflferent  Greek 
word  (aneu)  would  be  required  to  express,  "  Christ  was  not 
present  with  you."  [Tittm.]  alien*— GreeAt,  "alienated 
from."  Not  merely  "separated  from."  The  Israelites 
were  cut  off  from  the  commonwealth  of  God,  but  It  was 
as  being  self-righteous.  Indolent,  and  unworthy,  not  as 
aliens  and  strangers.  [Chrysostom.]  The  expression, 
"alienated  from,"  takes  it  for  granted  that  the  Gentiles, 
before  they  had  apostatized  from  the  primitive  truth, 
had  been  sharers  in  light  and  life  (cf.  ch.  4. 18,  23).  The 
hope  of  redemption  through  the  Messiah,  on  their  sub- 
sequent apostasy,  was  embodied  into  a  definite  "com- 
monwealth" or  polity,  viz.,  that  "of  Israel,"  from  which 
the  Gentiles  were  alienated.  Contrast  v.  13;  ch.  8.  6;  4, 
4,  5,  wltli  Psalm  147.  20.  covenants  of  promise— rather, 
>".  .  .  of  the  promise."  viz.,  "to  thee  and  thy  seed  will 
I  give  this  land"  (Romans  9.  4;  Galatians  3.  10).  Th« 
plural  implies  the  several  renewals  of  the  covenant 
with  Abraham,  Is.aac,  and  Jacob,  and  with  the  whole 
people  at  Sinai.  [.\LF0Rn.]  "The  "proraiso"  is  sin- 
gular,   to   signify    that   the   covenant,  in   reality,  and 

345 


Union  0/  the  Once  Alien  Gentiles 


EPHESIANS  11. 


with,  the  Jews  in  Christ. 


substantially,  is  one  and  the  same  at  all  times,  but 
only  different  in  its  accidents  and  external  circum- 
stances (cf.  Hebrews  1.  1,  "at  sundry  times  and  In  di- 
vers manners").  ^vitUout  ,  .  .  hope  — beyond  this  life 
(1  Corinthians  15.  19).  The  conjectures  of  heathen 
philosophers  as  to  a  future  life  were  at  best  vague  and 
utterly  unsatisfactory.  They  had  no  Divine  "  promise,'' 
and  therefore  no' sure  ground  of  "hope."  Epicurus  and 
Aristotle  did  not  believe  in  it  at  all.  The  Platonists  be- 
lieved the  soul  passed  through  perpetual  clianges,  now 
happy,  and  then  again  misei-able.  The  Stoics,  that  it  ex- 
isted no  longer  than  till  the  time  of  the  general  burning 
up  of  all  things,  without  God— Greek,  "atlieists,"  i.  e., 
they  had  not  "God"  in  the  sense  we  use  the  word,  the 
Eternal  Being  who  made  and  governs  all  things  (cf.  Acts  14. 
15,  "Turn  from  these  vanities  unto  the  living  God  who 
made  heaven,  and  earth,  and  the  sea,  and  all  things 
therein  "),  whereas  the  Jews  had  distinct  ideas  of  God  and 
immortality.  Cf.  also  Galatians  i.  8,  "  Ye  knew  not  God 
...  ye  did  service  unto  them  which  are  no  gods  "  (1  Thes- 
salonians  4.  5).  So  also  pantheists  are  atheists,  for  an  im- 
personal God  is  NO  God,  and  an  ideal  immortality  no  im- 
mortality. [THOiiUCK.]  in  tlie  ivorld— In  contrast  to 
belonging  to  "  the  commonwealth  of  Israel."  Having 
their  portion  and  their  all  in  this  godless  vain  world 
(Psalm  17. 14),  from  which  Christ  delivers  his  people  (John 
15. 19 ;  17. 14 ;  Galatians  1.  4).  13.  now— in  contrast  to  "  at 
thattime"(v.  12).  InClirlst  Jesus— "Jesus  "  is  here  added, 
whereas  the  expression  before  {v.  12)  had  been  merely 
"Christ,"  to  mark  that  they  know  Christ  as  the  personal 
Saviour,  "  Jesus."  sometluies— Gree/i:,  "afoietime."  far 
off— The  Jewish  description  of  the  Gentiles.  Far  off  from 
God  and  from  the  people  of  God  (v.  17 ;  Isaiah  57. 19 ;  Acts 
2.39).  are— GreeA;,  "  have  been."  by— Greek,  "  in."  Thus 
"  the  blood  of  Christ"  is  made  the  seal  of  a  covenant  in 
whicli  their  nearness  to  God  consists.  In  ch.  1.  7,  where 
the  blood  is  more  directly  spoken  of  as  the  instrument,  it 
Is  "iAroMfirA  His  blood."  [Alfobd.]  14.  lie— Gj-ceA;,  "  Him- 
self" alone,  pre-eminently,  and  none  else.  Eraphatical. 
our  peace— not  merely  "Peacemaker,"  but  "Himself  "  the 
price  of  our  (Jews'  aad  Gentiles'  alike)  peace  witli  God, 
and  so  the  bond  of  union  between  "both"  in  God.  He 
took  both  into  Himself,  and  reconciled  them,  united,  to 
God,  by  His  assuming  our  nature  and  our  penal  and  legal 
liabilities  (v.  15;  Isaiah  9.  5,  6;  53.  5;  Micah  5.  5;  Colossians 
1.  20).  His  title,  "Shiloh,"  means  the  same  (Genesis  49. 10), 
the  middle  -^vall  of  partition— GreeA,  "...  of  tJie  parti- 
tion "  or  "  fence;"  the  middle  wall  which  parted  Jew  and 
Gentile.  There  was  a  balustrade  of  stone  which  separated 
the  court  of  the  Gentiles  from  the  holy  place,  which  it  was 
death  for  a  Gentile  to  pass.  But  this,  though  incidentally 
alluded  to,  was  but  a  symbol  of  the  partition  itself,  viz., 
"the  enmity"  between  "both"  ajid  God  (v.  15),  the  real 
cause  of  separation  from  God,  and  so  the  mediate  cause  of 
their  separation  from  one  another.  Hence  there  was  a 
twofold  wall  of  partition,  one  the  inner  wall,  severing 
the  Jewish  people  from  entrance  to  the  holy  part  of  the 
temple  where  the- priests  officiated,  the  other  the  outer 
wall,  separating  the  Gentile  proselytes  from  access  to  the 
court  of  tlie  Jews  (cf.  Ezekiel  44.  7 ;  Acts  21.  28).  Thus  this 
twofold  wall  represented  tlie  Sinaitic  law,  which  both  se- 
vered all  men,  even  the  Jews,  from  access  to  God  (through 
Bin,  which  is  the  violation  of  the  law),  and  also  separated 
the  Gentiles  from  the  Jews.  As  the  term  "  wall "  implies 
the  strength  of  the  partition;  so  "fence"  implies  that  it 
was  easily  removed  by  God  when  the  due  time  came.  15. 
Bather,  make  "enmity"  an  apposition  to  "the  middle 
wall  of  partition;"  "Hath  broken  down  the  middle  wall 
of  partition  (not  merely  as  English  Version,  'between  us,' 
but  also  between  all  men  and  God),  to  wit,  the  enmity  (Ro- 
mans 8.  7)  by  his  flesh  "  (cf.  v.  16 ;  Romans  8.  3).  the  law 
of  conunandmeuts— contained  in— Greek,  "  the  law  of  the 
commandments  [consisting]  in  ordinances."  This  law  was 
•'the  partition"  or  "fence,"  which  embodied  the  expres- 
sion of  the  "  enmity"  (the  "  wrath  "  of  God  against  our  sin, 
and  our  enmity  to  Him,  v.  3)  (Romans  4. 15;  5.  20;  7. 10, 11 ; 
8.  7).  Christ  has  in,  or  by.  His  crucified  flesh,  abolished  it, 
MO  far  as  its  condemning  and  enmity-creating  power  is 
346 


concerned  (Colossians  2. 14),  substituting  for  it  the  law  of 
love,  which  is  tlie  everlasting  spirit  of  the  law,  and  which 
flows  from  the  realization  in  the  soul  of  His  love  in  His 
death  for  us.  Translate  what  follows,  "  That  He  might 
make  the  two  (Jews  and  Gentiles)  into  one  new  man." 
Not  that  He  might  merely  reconcile  the  two  to  each  other, 
but  incorporate  the  two,  reconciled  in  Him  to  God,  into 
one  new  man;  the  old  man  to  which  both  belonged,  the 
enemy  of  God,  having  been  slain  in  His  flesh  on  the  cross. 
Observe,  too,  one  new  man ;  we  are  all  in  God's  sight  but 
one  in  Christ,  as  we  are  but  one  in  Adam.  [Alfokd.] 
making  peace — primarily  between  all  and  God,  second- 
arily between  Jews  and  Gentiles ;  He  being  "  our  peace." 
This  "  peace-making  "  precedes  its  publication  {v.  17).  16. 
Translate,  "Might  altogether  reconcile  them  both  in  one 
body  (the  Church,  Colossians  3. 15)  unto  God  through  His 
cross."  The  Greek  for  "reconcile"  (apocatalaxe),  found 
only  here  and  Colossians  1.  20,  expresses  not  only  a  return 
to  favour  with  one  (catallage),  but  so  to  lay  aside  enmity 
that  complete  amity  follows ;  to  pass /com  enmity  to  com- 
plete reconciliation.  [TiTTM.]  slain  the  enmity— vis.,  that 
had  been  between  man  and  God;  and  so  that  between 
Jew  and  Gentile  which  had  resulted  from  it.  By  His  be- 
ing slain,  He  slew  it  (cf.  Hebrews  2. 14).  thereby- Gree*, 
"therein;"  "in"  or  "by  the  cross,"  i.  e..  His  cruciflxion 
(Colossians  2. 15).  17.  Translate,  "  He  came  and  announced 
glad  tidings  of  peace."  "He  came"  of  His  own  free  love, 
and  "announced  peace"  with  His  own  mouth  to  the 
apostles  (Luke  24.  36;  John  20. 19,  21,  26);  and  by  them  to 
others;  through  His  Spirit  present  in  His  Church  (John  14. 
18).  Acts  26.  23  is  strictly  parallel ;  after  His  resurrection 
"  He  showed  liglit  to  the  people  ('  them  that  were  nigh') 
and  to  the  Gentiles''  ("you  that  were  afar  off"),  by  His 
Spirit  in  His  ministers  (cf.  1  Peter  3. 19).  and  to  them— 
The  oldest  MSS.  insert  "peace"  again:  "And  peace  to 
them."  The  repetition  implies  the  joy  with  which  both 
alike  would  dwell  again  and  again  upon  the  welcome 
word  "peace."  So  Isaiah 57. 19.  18.  Translate,  "For  it  is 
through  Him  (John  14.  6;  Hebrews  10. 19)  that  we  have  our 
access  (ch.  3.  12;  Romans  5.  2),  both  of  us,  in  (i.  e.,  united 
in,  i.e.,  by,  1  Corinthians  12.  13,  Greek)  one  Spirit  to  the 
Father,"  viz.,  as  our  common  Father,  reconciled  to  both 
alike;  whence  flows  the  removal  of  all  separation  between 
Jew  and  Gentile.  The  oneness  of  "the  Spirit,"  through 
which  we  both  have  our  access,  is  necessarilj'  followed  by 
o»iene«»  of  the  body,  the  Church  (v.  16).  The  distinctness 
of  persons  in  the  Divine  Trinity  appears  in  this  verse.  It 
Is  also  fatal  to  the  theory.of  sacerdotal  priests  in  the  Gos- 
pel through  whom  alone  the  people  can  approach  God. 
All  alike,  people  and  ministers,  can  draw  nigh  to  God 
through  Christ,  their  ever-living  Priest.  19.  Now,  there- 
fore—rather, "So  then."  [Alford.]  foreigners- rather, 
"  sojourners ;"  opposed  to  "  members  of  the  household,"  as 
"  strangers  "  is  to  "  fellow-citizens."  Philippians  3. 19,  20, 
"conversation,"  Greek,  "citizenship."  but— The  oldest 
MSS.  add,  "  are."  •»vith  the  saints—"  the  commonwealth 
of  (spiritual)  Israel  "  (i>.  12).  of  God— the  Father  ;  as 
Jesus  Christ  appears  in  v.  20,  and  the  Spirit  in  v.  22.  80. 
Translate  as  Greek,  "Built  up  upon,"  &c.  (participle ;  hav- 
ing been  built  up  upon;  omit,  therefore,  "  and  are  ").  Cf.  1 
Corinthians  3. 11, 12.  The  same  image  in  ch.  3. 18,  recurs  in 
his  address  to  the  Ephesian  elders  (Acts  20.  32),  and  in  his 
Epistle  to  Timotliy  at  Ephesus  (1  Timothy  3.  15;  2 
Timothy  2.  19),  naturally  suggested  by  the  splendid 
architecture  of  Diana's  temple;  the  glory  of  the  Chris- 
tian temple  is  eternal  and  real,  not  mere  Idolatrous 
gaud.  The  image  of  a  building  is  appropriate  also  to 
the  Jew-Christians;  as  the  temple  at  Jerusalem  was 
the  stronghold  of  Judaism;  as  Diana's  temple,  of 
Paganism,  foundation  of  the  apostles,  &c. — i.  e.,  upon 
their  ministry  and  living  example  (cf.  Matthew  16. 18). 
Christ  Himself,  the  only  true  Foundation,  was  the  grand 
subject  of  their  ministry,  and  spring  of  their  life.  As 
one  with  Him  and  His  fellow-workers,  they,  too,  in  a 
secondary  sense,  are  called  "foundations"  (Revelation 
21. 14).  The  "prophets"  are  joined  with  them  closely;  for 
the  expression  is  here  not  "foundations  of  the  apostles 
and  the  prophets,"  but  "foundations  of  the  apostles  and 


Tliut  the  Gentiles  should  be  Saved, 


EPHESIANS  III. 


made  known  to  Paiu  by  Revelation 


prophets.'"  For  the  doctriue  of  both  was  essentially  one  (1 
Peter  1.  10,  11;  Revelation  19.  10).  The  apostles  take 
the  precedency  (Luke  10.  21).  Thus  he  appropriately 
shows  regard  to  the  claims  of  the  Jews  and  Gentiles: 
"the  prophets"  representing  the  old  Jewish  dispensa- 
tion, "  tlie  apostles"  the  new.  The  "  prophets"  of  the  new 
also  ai-e  included.  Bengel  and  Alfokd  refer  the  mean- 
ing solely  to  these  (ch.  3.  5 ;  1.  11).  These  passages  imply, 
1  think,  that  the  New  Testament  prophets  are  not  ex- 
cluded; but  the  apostle's  plain  reference  to  Psalra  118.  22, 
"the  head  stone  of  the  corner,"  proves  that  the  Old  Tes- 
tament prophets  are  a  prominent  thought.  David  is 
called  a  "prophet"  in  Acts  2.30,  Cf.  also  Isaiah  28.  16; 
another  prophet  present  to  the  mind  of  St.  Paul,  which 
prophecy  leans  on  the  earlier  one  of  Jacob  (Genesis  49. 
21).  The  sense  of  the  context,  too,  suits  this:  Ye  were 
once  aliens  from  the  commonwealth  of  Israel  (in  the  time 
of  her  Old  Testament  prophets),  but  now  ye  are  members 
of  the  true  Israel,  built  upon  tlie  foundation  of  her  New 
Testament  apostles  and  Old  Testament  prophets.  St. 
Paul  continually  identifies  his  teacliing  with  that  of 
Israel's  old  prophets  (Acts  26.  22;  28.  23).  The  costly 
foundation  stones  of  the  temple  (1  Kings  5. 17)  typified 
the  same  truth  (cf.  Jeremiah  51.  26).  The  same  stone  is  at 
once  the  corner  stone  and  the  foundation  stone  on  which 
the  whole  building  rests.  St.  Paul  supposes  a  stone  or 
rock  so  large  and  so  fashioned  as  to  be  both  at  once  ;  sup- 
porting the  whole  as  the  foundation,  and  in  part  rising 
up  at  the  extremities,  so  as  to  admit  of  the  side  walls 
meeting  in  it,  and  being  united  in  it  as  the  corner  stone. 
[Zanchius.]  As  the  corner  stone,  it  is  conspicuous,  as 
was  Christ  (1  Peter  2.  6),  and  coming  in  men's  way  may 
be  stumbled  over,  as  the  Jews  did  at  Christ  (Matthew  21. 
42;  1  Peter  2.  7).  31.  In  -wrhom— as  holding  together  the 
whole,  fltlyframed— so  as  exactly  to  fit  togetlier.  groiv- 
eth  —  "is  growing"  continually.  Here  an  additional 
thought  is  added  to  the  image;  the  Church  has  tlie 
growth  of  a  living  organism,  not  the  mere  increase  of  a 
building.  Cf.  1  Peter  2.5,  "lively  stones  .  .  .  built  up  a 
spiritual  house."  Cf.  ch.  4.  16;  Zecharlali  6.  12,  "The 
Branch  shall  build  the  temple  of  the  Lord,"  where  simi- 
larly the  growth  of  a  brancli,  and  the  building  of  a  tem- 
ple, are  joined,  holy— as  being  the  "habitation  of  God" 
(«.  22).  So  "in  the  Lord"  (Christ)  answers  to  "through 
the  Spirit"  (v.  22;  cf.  ch.  3.  16, 17).  "Christ  is  the  inclusive 
Head  of  all  the  building,  the  element  in  which  it  has 
Its  being  and  now  its  growth."  [Alfoud.]  33.  are 
bnilded  togetHer  — translate,  ".Are  being  builded  to- 
gether." tlirotigli—GreeA;,"jH  the  Spirit."  God,  by  His 
Spirit  in  believers,  has  them  for  His  habitation  (1  Corin- 
thians 3. 16, 17 ;  6. 19 ;  2  Corinthians  6.  16). 

CHAPTEE     III. 

Ver.  1-21.    His  Apostolic  Office  to  make  Knowx  the 
Mystery  of  Christ  Revealed  by  the  Spirit  :  Prayer 

THAT  BY  the  SAME  SPIRIT  THEY  MAY  COMPREHEXD  THE 

Vast  Love  of  Christ:  Doxology  Ending  this  Divis- 
ion OF  the  Epistle.  As  the  first  chapter  treated  of  the 
Father's  office;  and  the  second,  the  Son's,  so  this,  that 
of  THE  Spirit.  1.  of  JeHuaCtiriat— Greek,  "Christ  Jesus." 
The  office  is  the  prominent  thought  in  the  latter  arrange- 
ment; the  person,  in  the  former.  He  liere  marks  the 
Messiahship  of  "Christ,"  maintained  by  him  as  the  origin 
of  his  being  a  "prisoner,"  owing  to  the  jealousy  of  the 
Jews  being  roused  at  his  preaching  it  to  the  Gentiles.  His 
very  bonds  were  profitable  to  ("for"  or  "in  behalf  of 
you")  Gentiles  (v.  13;  2  Timothy  2.  10).  He  digresses  at 
"For  this  cause,"  and  does  not  complete  the  sentence 
which  he  had  intended,  until  v.  14,  where  he  resumes  the 
words,  "  For  this  cause,"  viz.,  because  I  know  this  your 
call  of  God  as  Gentiles  (ch.  2. 11-22),  to  be  "fellow-lieirs" 
with  the  Jews  (v.  6),  "I  bow  my  knees  to"  the  Father 
of  our  common  Saviour  {v.  11, 15)  to  confirm  you  in  the 
faith  by  His  Spirit.  "I  Paul,"  expresses  the  agent  em- 
ployed by  the  Spirit  to  enligliten  them,  after  he  liad  been 
first  enlightened  himself  by  the  same  Spirit  (v.  3-5,  9).  3. 
If— The  Greek  does  not  imply  doubt :  "  Assuming  (what  I 


know  to  be  the  fact,  viz.)  that  ye  have  heard,"  &c.  "  If,  as 
I  presume,"  «&c.  The  indicative  in  the  Greek,  shows  that 
no  doubt  is  implied :  "  Seeing  that  doubtless,"  &c.  He  by 
this  phrase  delicately  reminds  them  of  their  having  heard 
from  himself,  and  probably  from  others  subsequently,  the 
fact.  See  Introduction,  showing  that  these  words  do  not 
disprove  the  address  of  this  Epistle  to  the  Epliesians,  Cf. 
Acts  20.  17-24.  tlie  dispensation— "  The  oflice  of  dispens- 
ing, as  a  steward,  the  grace  of  God  which  was  (not  'is') 
given  me  to  you-ward,"  viz.,  to  dispense  to  you.  3.  lie 
made  knovn— The  oldest  MSS.,  &c.,  read,  "That  by  rev- 
elation was  the  mystery  {viz.,  of  the  admission  of  the  Gen- 
tiles, V.  6;  ch.  1.  9)  made  known  unto  me  (Galatians  1, 12). 
a8  I  -^vrote  afore — viz.,  in  this  Epistle  (ch.  1.  9,  10),  the 
words  of  which  he  partly  repeats.  4.  understand  my 
Unoivledge— "perceive  my  understanding"  [Alford],  or 
"intelligence."  "When  ye  read,"  implies  that,  deep  as 
are  the  mysteries  of  this  Epistle,  the  way  for  all  to  un- 
derstand them  is  to  read  it  (2  Timothy  3. 15, 16).  Byper- 
ceiving  his  understanding  of  tlie  mysteries,  they,  too,  will 
be  enabled  to  understand,  the  myatevy  of  Christ — 
The  "mystery"  is  Christ  Himself,  once  hidden,  but  now 
revealed  (Colosslans  1.  27).  5.  in  other  Agea— Greek,  "gen- 
erations." not  made  kno'wn — He  does  not  say,  "Has 
not  been  revealed."  Making  known  by  revelation,  is  the 
source  of  making  known  by  preaching.  [Bengel.]  The 
former  was  vouchsafed  only  to  the  prophets,  in  order 
that  they  might  make  known  the  truth  so  revealed  to 
men  in  general,  unto  the  sons  of  men — men  in  their 
state  by  birth,  as  contrasted  with  those  illuminated  "by 
the  Spirit"  (Greek,  "in  the  Spirit,"  cf.  Revelation  1.10), 
Matthew  16. 17.  as— Tlie  mystery  of  the  call  of  tlie  Gen- 
tiles (of  which  Paul  speaks  here)  was  not  unknown  to  the 
Old  Testament  prophets  (Isaiah  56.6,7;  49.6).  But  they 
did  not  know  it  with  the  same  explicit  distinctness  "  as" 
it  has  been  now  known  (Acts  10. 19, 20;  11.18-21).  They  prob- 
ably did  not  know  that  the  Gentiles  were  to  be  admitted 
without  circumcision,  or  that  they  were  to  be  on  a  level 
with  the  Jews  in  partaking  of  the  grace  of  God.  The  gift 
of  "  the  Spirit"  in  its  fulness  was  reserved  for  the  New 
Testament,  that  Christ  might  thereby  be  glorified.  The 
epithet  "holy,"  marks  the  special  consecration  of  the 
New  Testament  "prophets"  (who  are  here  meant)  by 
the  Spirit,  compared  with  which  even  tlie  Old  Tes- 
nient  prophets  were  but  "sons  of  men"  (Ezekiel  2.  3, 
and  elsewhere).  6.  Translate,  "That  the  Gentiles  are," 
(fee,  "and  fellow-members  of  the  same  body,  and  fellow- 
partakers  of  the  (so  the  oldest  MSS.  read,  not  'His') 
promise,  in  Christ  Jesus  (added  in  the  oldest  MSS.), 
through  the  Gospel."  It  is  "  in  Christ  Jesus"  that  they  are 
made  "fellow-heirs"  in  the  inheritance  of  God:  "of  tlie 
same  body"  under  the  Head,  Christ  Jesus;  and  "fellow- 
partakers  of  the  promise"  in  the  communion  of  the  Holy 
Spirit  (ch.  1.  13;  Hebrews  6.  4).  The  Trinity  is  thus  al- 
luded to,  as  often  elsewhere  in  this  Epistle  (ch.  2.  19,  20, 
22).  7.  Whereof.— "  of  which"  Gospel,  according  to— in 
consequence  of,  and  in  accordance  with,  "the  gift  of  the 
grace  of  God."  given-"  which  (gift  of  grace)  was  given 
to  me  by  {Greek,  according  to,  as  v.  20;  ch.  1.  19:  as  the 
result  of,  and  in  proportion  to)  the  effectual  working 
(Greek, '  energy,'  or  '  in-working')  of  His  power."  8.  aiu 
—Not  merely  was  I  in  times  past,  but  I  still  am  the  least 
worthy  of  so  high  an  office  (cf.  1  Timothy  1. 15,  end),  least 
of  all  saints— not  merely  "of  all  apostles"  (1  Corinthians 
15.9,10).  Is — Greefc,  "has  been  given."  among— Omitted 
ill  tlie  oldest  MSS.  Translate,  "To  announce  to  the  Gen- 
tiles the  glad  tidings  of  the  unsearchable  (Job  5. 9)  riches," 
Ac,  viz.,  of  Christ's  grace  (ch.  1.7;  2.  7).  Romans  11.33, 
"  unsearchable"  as  a  mine  inexhaustible,  whose  treasures 
can  never  be  fully  explored  (v.  18, 19).  9.  to  make  all  men 
see— Greek,  "  to  enlighten  all"  (ch.  1. 18;  Psalm  18.28;  He- 
brews 6.  4).  "All"  (cf.  Colosslans  1.  28).  fellowship— The 
oldest  MSS.  read,  "economy,"  or  "dispensation"  (cf.  Co- 
losslans 1. 25,  28 ;  and  jYote,  ch.  1. 10,  above).  "  To  make  all 
see  how  It  hath  seemed  good  to  God  at  this  time  to  dw- 
Ifense  (through  me  and  others.  His  stewards)  what  hereto- 
fore was  a  mystery."  Ellicott  explains  It,  "  the  arrange- 
ment," or  "regulation"  of  the  mystery  (the  union  ot 

347 


The  Grace  UuU  was  Given  to  Paul. 


EPHESIANS  III. 


nis  Prayer  for  the  Ephesiam. 


Jews  and  Gentiles  in  Christ)  whlc.i  was  now  to  be  humbly 
traced  and  aclcnowledged  in  the  fact  of  its  having  secretly 
existed  in  the  counsel  of  God,  and  now  having  been  re- 
vealed to  the  heavenly  powers  by  means  of  tlie  Church. 
from  the  beginnings  of  tHe  -worlA— Greek,  "  from  (the 
beginning  of)  the  ages."    Cf.  ch.  1.  4;  Romans  IG.  2.5;  1  Cor- 
inthians 2. 7.    The  "  ages"  are  tlie  vast  successive  periods 
of  time,  marked  by  successive  stages  of  creation  and 
orders  of  beings,    in  God—"  hidden  in"  His  counsels  (ch. 
1. 9).    created  all  things  by  Jesus  Christ— God's  creation 
of  the  world  and  all  things  tlierein  is  the  foundation  of 
the  rest  of  the  "economy,"  which  is  freely  dispensed  ac- 
cording to  the  universal  power  of  God.     [Bexgkl.]    As 
God  created  "  the  whole  range  of  things"  (so  the  Greek), 
physical  and  spiritual  alike,  He  must  have  an  absolute 
right  to  adjust  all  things  as  He  will.'    Hence,  we  may  see 
His  right  to  keep  the  mystery  of  world-wide  salvation  in 
Christ  "  hidden  in  Himself,"  till  his  own  good  time  for  re- 
vealing it.    The  oldest  MSS.,  &c.,  omit  "  by  Jesus  Christ." 
10.  The  design  of  God  in  giving  St.  Paul  grace  to  proclaim 
to  the  Gentiles  the  mystery  of  salvation  heretofore  liid- 
den.    now  — first:  opposed  to  "hidden  from  the  begin- 
ning of  the  world"  (v.  5).    unto  the  principalities  and 
[CrTccfcadds  "the"]  pow^ers- unto  the  various  orders  of 
good  angels  primarily,  as  these  dwell  "in  the  heavenly 
places"  in  the  highest  sense;  "known"  to  their  adoring 
Joy  (1  Timothy  8.16;  1  Peter  1.12).    Secondarily,  God's 
wisdom  in  redemption  is  made  known  to  evil  angels,  who 
dwell  "in  heavenly  places"  in  a  lower  sense,  viz.,  the  air 
(cf.  ch.  2.  2  with  6. 12);  "known"  to  their  dismay  (1  Corin- 
thians 15.24;  Colossians2.  15).    might  be  ^nowix— trans- 
late, "  may  be  known."    by  the  Church—"  by  means  of," 
or  "through  tlie  Church,"  which  is  the  "  theatre"  for  tlie 
display  of  God's  manifold  wisdom  (Luiie  15. 10;  1  Corin- 
thians 4.  9):  "a  spectacle  (Greek,  'theatre')  to  angels." 
Hence,  angels  are  butour  "fellow-servants"  (Revelation  19. 
10).  manifold  wisdom- tliough  essentially  one,  as  Christ 
Is  one,  yet  varying  tlie  economy  in  respect  to  places, 
times,  and  persons  (Isaiah  55.  8,  9;    Hebrews  1.  1).    Cf. 
1  Peter  4.10,  "stewards  of  tlie  manifold  grace  of  God." 
Man  cannot  understand  aright  its  single  acts,  till  he  can 
survey  tliem  as  a  connected  whole  (1  Corinthians  13. 12). 
The  call  of  the  Church  is  no  haphazard  remedy,  or  after- 
thought, but  pai't  of  the  eternal  scheme,  whicli,  amidst 
manifold  varieties  of  dispensation,  is  one  in  its  end.    11. 
which  he  purposed— Grreefc,  "made."     ETjLICOTT  trans- 
lates, "  wrought."    13.  Translate,  "Our  boldness  and  our 
access  (ch.  2. 18)  fn  confidence  through  our  faith  in  Him." 
Alford  quotes  as  an  instance,  Romans  8.38,  &c.    "The 
access"  (Greefc)  implies  the  formal  introduction  into  tlie 
presence  of  a  monarch.    13.  "I  entreat  you  not  to  be  dis- 
pirited."    for  you — in  your  beiialf.    -whlcli  is— rather, 
"which  are  your  glory,"  viz.,  inasmuch  as  showing  that 
God  loved  you  so  much,  as  both  to  give  His  Son  for  you; 
and  to  permit  His  apostles  to  suffer  "tribulations"  for 
you  [Chrysostom]  in  preaching  the  Gospel  to  the  Gen- 
tiles.   iVo<e,  r.  1,  "prisoner  for  you  Gentiles."    My  tribu- 
lations are  your  spiritual  "glory,"  as  your  faith  is  fur- 
thered thereby  (1  Corinthians  4. 10).    14.  For  tliis  cause- 
Resuming  the  thread  of  v.  1,  "For  this  cause."    Because 
ye  have  such  a  standing  in  God's  Church.  [Alford.]  bo^v 
my  knees— the  proper  attitude  in  humble  prayer.    Pos- 
ture affects  the  mind,  and  is  not  therefore  unimportant. 
See  Paul's  practice.  Acts  20.  S6;  and  that  of  tlie  Led  Him- 
self on  earth  (Luke  22.41).    unto  the  Father— T-  e  oldest 
MSS.  omit  "of  our  Lord  Jesus  Christ."    But  Vuiyate  and 
some  very  old  authorities    retain  them:    v.  15,   "From 
whom,"  in  either  case,  refers  to  "the  Father"  {Patera),  as 
"family"  (pa<ria,  akin  in  sound  and  etymology)  plainly 
refers  to  Him.     Still  the  foundation  of  all  sonship  is  in 
Jesus  Christ.    15.  tlie  wliole  family— AiiFORD,  Middle- 
ton,  &c.,  translate,  "every  family:"  alluding  to  the  sev- 
eral families  in  heaven  and  in  earth  supposed  to  exist 
(Theophylact,  GEcumenius,  &c.,  in  Suicer,  2.  633),  the 
apostle  thus  being  supposed  to  imply  that  God,  in  his  re- 
lation of  Father  to  us  His  adopted  children,  is  the  great 
prototype  of  the  paternal  relation  wherever  found.    But 
the  idea  that  "  the  holy  angels  are  bound  up  In  spiritual 
348 


families  or  compaterniiies,"  Is  nowhere  else  in  Scripture  re- 
ferred to.    And  Acts  2. 36,  where  the  article  is  similarly 
omitted,  and  yet  the  translation  is,  "All  the  house  of  Is- 
rael," shows  that  In  New  Testament  Greek  the  translation 
is  justifiable,  "all  the  family,"  or  "the  whole  family:" 
wliich  accords  with  Scripture  views,  that  angels  and  men, 
the  saints  militant  and  those  witli  God,  areoneholy  fam- 
ily joined  under  the  one  Father  in  Christ,  the  mediator 
between  heaven  and  earth  (ch.  1.  10;   Philippians  2.  10). 
Hence  angels  are  termed  our  "  brethren"  (Revelation  19. 
10),  and  "sons  of  God"  by  creation,  as  we  are  by  adoption 
(.Tob  38.7).     The  Church  is  part  of  the  grand  family,  or 
kingdom,  which  compi'ehends,  besides  men,  the  higher 
spiritual  world,  where  the  archetype,  to  the  realization 
of  which  redeemed  man  is  now  tending,  is  alreads'  real- 
ized. This  universal  idea  of  the  "kingdom"  of  God  as  one 
Divine   community,  is  presented  to  us    in    the   Lord's 
Prayer.    By  sin  men  were  estranged,  not  only  from  God, 
but  from  tliat  higher  spiritual  world  in  which  the  king- 
dom of  God  is  already  realized.    As  Christ  when  He  re- 
conciled men  to  God,  united  them  to  one  another  in  a 
Divine  community  (joined  to  Himself,  the  one  Head), 
breaking  down  the  partition  wall  between  Jew  and  Gen- 
tile (ch.  2. 14),  so  also  He  joins  them  in  communion  with  all 
those  who  have  already  attained  that  perfection  in  the 
kingdom  of  God,  to  which  the  Church  on  earth  is  aspir- 
ing (Colossians  1.20).  [Neander.]    Is  named— derives  its 
origin  and  its  natne  as  sons  of  God.    To  be  named,  and  to 
be,  are  one  with  God.    To  bear  God's  name  is  to  belong  to 
God  as  His  own  peculiar  people  (Numbers  6.  27;  Isaiah  43. 
7 ;  44. 5 ;  Romans  9.  25,  26).   16.  according  to — i.  e.,\n  abun- 
dance consonant  to  the  riches  of  His  glory;  not  "accord- 
ing to"  the  narrowness  of  our  hearts.     Colossians  1.  11, 
"Strengthened  with  all  might  according  to  His  glorious 
power."    by — Greek,  "through:'"  "  by  means  of  His  Spirit." 
in— Tlie  Greek  implies  "infused  into."    the  inner  mau 
— (Ch.  4.  22,  21;    1  Peter  3.  4)—"  the  hidden  man  of  the 
heart."     Not  predicated  of  unbelievers,  whose   inward 
and  outward  man  alike  are  carnal.    But  in  believers,  the 
"inner  (new)  man,"  their  true  self,  stands  in  contrast 
to  their  old  man,  which  is  attached  to  them  as  a  body  of 
death  daily   being   mortified,    but    not   their    true   self. 
17.   That— So  that,    dwell —  abidingly  make  His  abode 
(John  14.23).     Where  the  Spirit  is  there  Christ  is  (John 
14.  16,  18).    by  fa.\t\\.— Greek,  "through  faith,"  which  opens 
the   door  of  the   heart  to  Jesus  (John  3.  20).     It  is  not 
enough  that  He  be  on   the  tongue,  or  flit  througii  the 
brain:   tlie  heart  is  His  proper  seat.    [Calvin.]    "Yoa 
being  rooted  and  grounded  in  love"  (cf.  v.  19),  is  in  the 
Greek  connected  with  this  clause,  not  with  the  clause, 
"  that  ye  niaj'  be  able  to  comprehend.*'    "  Rooted"  is  an 
image    from    a    tree;    "grounded"    {Greek,    "founded," 
"having  your  foundations  resting  on"),  from  a  building 
(ef.  Note,  ch.  2.  20,  21 ;  Colossians  1.  23;  2. 7).    Contrast  Mat- 
thew 13. 6,  21.    "  Love,"  the  first  fruit  of  the  Spirit,  flowing 
from  Christ's  love  realized  in  the  soul,  was  to  be  the  basis 
on  which  should  rest  their  further  comprehension  of  all 
tiie  vastness  of  Christ's  love.     18.    May  be  able — even 
still  further.    Greek,  "May  be  fully  able."     breadth  .  .  . 
lenj^tli  .  .  .  depth  .  .  .  height— vfe.,  the  full  dimensions 
of  the  spiritual  teinple,  answering  to  "the  fulness  of 
God"  (v.  19),  to  wiiicli  the  Cliurch,  according  to  its  capa- 
city, ought  to  correspond"  (cf.  ch.  4. 10, 13)  as  to  "  the  ful- 
ness of  Christ."    The  "breadth"  implies  Christ's  world- 
wide love,  embracing  all  men;  the  "length,"  its  being 
extended  through  all  ages  (d.  21);  the  "depth,"  its  pro- 
found wisdom  which  no  creature  can  fathom  (Romans  11, 
33);  the  "height,"  its  being  beyond  the  reach  of  any  foe  to 
deprive  us  of  (cli.  4.  8).    [Bengel.]    I  prefer  to  understand 
"  the  breadth,"  Ac,  to  refer  to  the  ivhole  of  the  vast  mystery 
of  free  salvation  in  Christ  for  all.  Gentile  and  Jeiv  alike,  of 
which  he  had  been  speaking  {v.  3-9),  and  of  which  he  now 
prays  thej'  may  have  a  fuller  comprehension.    As  sub- 
sidiary to  this,  and  the  most  essential  part  of  it,  he  adds, 
"and  to  know  ?/ie  love  of  Christ"  (v.  19).    Grotitjs  under- 
stands depth  and  height  of  God's  goodness  raising  us  from 
the  lowest  depression  to  the  greatest  height.    19.  passeth 
— surpasseth,  exceeds.    The  paradox  "  to  know .  .  .  which 


PaviCs  Exhortation  t%  Z^nity. 


EPIIESIANS  IV. 


God's  Diveis  Gifts  to  iUen. 


passeth  knowledge,"  :mplles  that  when  he  says  "know," 
he  does  nof  mean  that  we  can  adequately  know ;  all  we 
know  Is,  that  His  love  exceeds  far  our  knowledge  of  it, 
and  with  even  our  fresh  accessions  of  knowledge  here- 
after, will  still  exceed  them.  Even  as  God's  power  ex- 
ceeils  our  thoughts  {v.  20).  filled  Kvlth— rather,  as  Greek, 
"filled  even  unto  all  the  fulness  of  God"  (this  is  the  grand 
goal), i.e.,  filled,  each  according  to  your  capacity,  with  tlie 
Divine  wisdom,  knowledge,  and  love;  even  as  God  is  full, 
and  as  Christ  who  dwells  in  your  hearts,  hath  "all  the 
fulness  of  the  Godhead  dwelling  in  Him  bodily"  (Colos- 
slans  2.  9).  20.  unto  liim— Contrasted  with  ourselves  and 
our  needs.  Translate,  "  That  Is  able  above  all  things  (what 
Is  above  all  things)  to  do  exceeding  abundantly  above 
•what  we  ask  or  (even)  think:"  thought  talies  a  wider 
range  than  prayers.  The  word  above,  occurs  tlirice  as 
often  In  St.  Paul's  writings,  as  in  all  the  rest  of  tlie  New 
Testament,  showing  the  warm  exuberance  of  Paul's 
spirit,  according  to  the  power— the  Indwelling  Spirit 
(Romans  8.  26).  He  appeals  to  their  and  his  experience. 
21.  Translate,  "Unto  Him  be  tlie  glory  (i.  e.,  the  whole 
glory  of  the  gracious  dispensation  of  salvation  just  spoken 
of)  in  the  Church  (as  the  theatre  for  the  manifestation  of 
the  glory,  V.  10)  in  Christ  Jesus  (as  in  Him  all  the  glory 
centres,  Zechariah  6. 13)  to  all  the  generations  of  eternal 
ages,"  lit.,  "  of  the  age  of  the  ages."  Eternity  is  conceived 
as  consisting  of  "ages"  (these  again  consisting  of  "gen- 
erations") endlessly  succeeding  one  another. 

CHAPTEE   IV.  . 

Ver.  1-32.  Exhortations  to  Christian  Duties  Rest- 
ing ON  our  Christian  Privileges,  as  United  in  one 
Body,  though  Varying  in  the  Graces  Given  to  the 
Severai.  Members,  that  we  may  come  unto  a  Perfect 
Man  in  Christ.  1.  Translate,  accoi-ding  to  the  Greek 
order,  "I  beseech  you,  therefore  (seeing  that  such  is  your 
calling  of  grace,  chs.  1.,  2.,  3. 1, 11),  I  the  prisoner  in  the 
Lord"  (i.  e.,  imprisoned  in  the  Lord's  cause).  Wliat  the 
world  counted  ignominy,  he  counts  the  highest  honour, 
and  glories  In  his  bonds  for  Christ,  more  than  a  king  in 
his  diadem.  [Theodoret.]  His  bonds,  too,  are  an  argu- 
ment which  should  enforce  his  exhortation,  vocation — 
translate,  "calling"  to  accord,  as  the  Greek  does,  with 
"called"  (v.  4;  ch.  1.  18;  Romans  8.28,30).  Colossians  3. 
15  similarly  grounds  Christian  duties  on  our  Christian 
"calling."  27ie  exhortations  of  this  part  of  the  Epistle  are 
built  on  the  conscious  enjoyment  of  the  privileges  mentioned  in 
the  former  part.  Cf.  ch.  4.  32,  with  ch.  1.  7;  5. 1,  witli  1.  5; 
i.  30,  with  1.  13 ;  5. 15,  with  1.  8.  2,  3.  lowliness— In  classic 
Greek,  the  meaning  is  meanness  of  spirit:  the  Gospel  has 
elevated  the  word  to  express  a  Christian  grace,  viz.,  the 
esteeming  of  ourselves  small,  inasmucli  as  we  are  so ;  the 
thinking  truly,  and  because  truly,  tlierefore  lowliiy,  of 
ourselves.  [Trench.]  meekness- that  spirit  in  which 
we  accept  God's  dealings  with  us  without  disputing  and 
resisting;  and  also  the  accepting  patiently  of  the  injuries 
done  us  by  men,  out  of  the  thought  that  they  are  per- 
mitted by  God  for  the  chastening  and  purifying  of  His 
people  (2  Samuel  16. 11 ;  cf.  Galatians  6.  1 ;  2  Timothy  2.  25; 
Titus  3.  2).  It  is  only  the  loivly,  humble  heart  that  is  also 
meek  (Colossians  3.12).  As  "lowliness  and  meoliLness" 
answer  to  "forbearing  one  another  in  love"  (cf.  "love,"  v. 
15, 16),  so  "long-suffering"  answers  to(y. 4)  "endeavouring 
(Greek,  'earnestly'  or  'zealously  giving  diligence')  to  keep 
(maintain)  the  unity  of  the  Spirit  (the  unity  between  men 
of  different  tempers,  wliich  flows  from  the  presence  of  tlie 
Spirit,  who  is  Himself  'one,'  v.  i)  in  (united  in)  the  bond 
of  peace"  (the  "bond"  by  which  "peace"  is  maintained, 
viz.,  "love,"  Colossians  3. 14, 15  [Bengel];  or,  peace  itself 
Is  the  "bond"  meant,  uniting  the  members  of  the  Church 
[Alford]).  4.  In  the  apostle's  creed,  the  article  as  to  the 
Church  properly  follows  that  as  to  the  Holy  Ghost. 
To  the  Trinity  naturally  is  annexed  the  Cljurch,as  tl>e 
*iouse  to  its  tenant,  to  God  His  temple,  the  state  to  its 
ounder.  [Augustine,  Enchir.  ad  Laurenlium,  c.  15.] 
rhere  is  yet  to  be  a  Church,  not  merely  potentially,  but 
aotoally  catholic  or  world-wide;  then  the  Church  and 


the  world  will  be  coextensive.  Rome  falls  Into  inex- 
tricable error  by  setiinfe  a^  a  mere  man  as  a  visible 
head,  antedating  that  consummation  which  Christ,  the 
true  visible  Head,  at  His  appearing  shall  first  realize. 
As  the  "Spirit"  is  mentioned  here,  so  the  "Lord" 
(Jesus),  V.  5,  and  "  God  the  Father,"  v.  6.  Thus  the  Trin- 
ity is  again  set  forth.  Iiope— here  associated  with  "the 
Spirit,"  which  is  the  "earnest  of  our  inheritance"  (ch.  1. 
13,  14).  As  "faith"  Is  mentioned,  v.  5,  so  "hope"  here, 
and  "  love,"  v.  2.  The  Holy  Spirit,  as  the  common  higher 
principle  of  life  (ch.  2. 18,  22),  gives  to  the  Church  its  true 
unity.  Outward  uniformity  is  as  yet  unattainable;  but 
beginning  by  having  one  mind,  we  shall  hereafter  end 
by  liaving  "  one  body."  The  true  "  body"  of  Christ  (all  be- 
lievers of  every  age)  is  already  "one,"  as  joined  to  the  one 
Head.  But  its  unity  is  as  yet  not  visible,  even  as  the  Head 
is  not  visible;  but  it  shall  appear  when  He  shall  appear 
(John  17.  21-23;  Colossians  3.  4),  Meanwhile  the  rule 
is,  "In  essentials,  unity;  In  doubtful  questions,  liberty; 
in  all  things,  charity."  There  Is  more  real  unity  wliere 
both  go  to  lieaven  under  different  names,  than  when  with 
tlie  same  name  one  goes  to  heaven,  the  other  to  hell. 
Trutli  is  the  first  thing:  those  who  reach  It,  will  at  last 
reach  unity,  because  truth  Is  one;  whilst  those  who  seek 
unity  as  the  first  thing,  may  purchase  It  at  the  sacrifice 
of  truth,  and  so  of  the  soul  itself,  of  your  callin§;— the 
one  "hope"  flowing  from  our  "calling,"  is  the  element 
"in"  whicli  we  are  "called"  to  live.  Instead  of  privileged 
classes,  as  the  Jews  under  the  law,  a  unity  of  dispensation 
was  henceforth  to  be  the  common  privilege  of  Jew  and 
Gentile  alike.  Spirituality,  universality,  and  unity,  were 
designed  to  characterize  the  Church ;  and  it  shall  be  so  at 
last  (Isaiah  2, 2-4 ;  11.9,13;  Zephaniah  3. 9 ;  Zechariah  14. 9). 
5.  Similarly  "faith"  and  "baptism"  (the sacramental  seal 
of  faith)  are  connected  Mark  16. 16;  Colossians  2. 12).  Cf.  1 
Corinthians  12.  13,  "  Faith  "  is  not  here  that  which  we  be- 
lieve, but  tlie  act  of  believing,  the  mean  by  which  we  appre- 
hend tlie  "one  Lord."  "Baptism"  Is  specified,  being  the 
sacrament  whereby  we  are  incwporattd  into  the  "one 
body."  Not  the  Lord's  Supper,  which  is  an  act  of  ma- 
tured communion  on  the  part  of  those  already  incorpo- 
rate, "  a  symbol  of  union,  not  of  unity."  [Ellicott.]  In  1 
Corinthians  10. 17,  where  a  breach  of  union  was  in  ques- 
tion, it  forms  the  rallying  point.  [Alford.]  There  Is  not 
added,  "One  pope,  one  council,  one  form  of  government." 
[Cautions  for  Times.]  The  Church  is  one  in  unity  of  faith  {v. 
5;  Jude  3);  unity  of  origination  (ch.  2.  19-21) ;  unity  of  sacra- 
ments (v.  5;  1  Corinthians  10. 17;  12. 13);  unity  of  "hope"  (v. 
4;  Titus  1.2);  unity  of  charity  {v.  ^);  unity  {not  uniformity)  of 
discipline  and  government:  for  where  there  is  no  order,  no 
ministry  with  Christ  as  the  Head,  there  is  no  Church. 
[Pearson,  C>-eed,  Article  9.]  6.  above— "over  all."  The 
"one  God  over  all "  (in  His  sovereignty  and  by  His  grace) 
Is  tlie  grand  source  and  crowning  apex  of  unity  (ch.  2. 19, 
end).  throiigU  all  — by  means  of  Christ  "who  filleth 
all  things"  (v.  10;  ch.  2.  20,  21),  and  Is  "a  propitiation"  for 
all  men  (1  John  2.  2).  In  you  all— The  oldest  MSS.  omit 
"you."  Many  of  the  oldest  versions  and  fathers  and  old 
MSS.  read,  "  in  us  all."  Whether  the  pronoun  be  read  or 
not,  it  must  be  understood  (either  from  the  "ye,"  v.  1,  or 
from  the  "us,"r.  7);  for  otlier  parts  of  Scripture  piove 
tbat  the  Spirit  is  not  "in  aU  "  men,  but  only  in  believers 
(Romans  8.9,14).  God  is  "Father"  both  by  generation 
(as  Creator)  and  regeneration  (ch.  2. 10;  James  1.17,18;  I 
John  5. 1).  7.  But— Though  "one"  in  our  common  con- 
nection with  "one  Lord,  one  faith,  &c.,  one  God,"  yet 
"each  one  of  us"  has  assigned  to  him  his  own  particular 
gift,  to  be  used  for  the  gootl  of  the  whole:  none  Is  over- 
looked ;  none  therefore  can  be  dispensed  with  for  the  edi- 
fying of  the  Church  (v.  12).  A  motive  to  unity  (v.  3). 
Translate,  "  Unto  each  one  of  us  was  the  grace  (which  was 
bestowed  by  Christ  at  His  ascension,  v.  8)  given  according 
to,"  itc.  the  measure — the  amount  "of  the  gift  of  Christ" 
(Romans  12.3,6).  8.  "Wherefore— "  For  whicli  reason," 
viz..  In  Older  to  Intimate  that  Christ,  the  Head  of  the 
Churcli,  is  tlie  author  of  all  these  different  gifts,  and  tliat 
giving  of  them  Is  an  act  of  His  "grace."  [P^sriu-s.]  he 
■alth— Ood,  whose  word  the  Scripture  Is  (Psalm  t»    v*l> 

349 


God  Giveth  Divers  Gifts  unto  Men, 


EPHESIANS  IV. 


that  His  Church  may  he  Edified. 


Wlien  he  ascended— God  Is  meant  in  the  Psalm,  repre- 
sented by  the  ark,  which  was  being  brought  up  to  Zion  in 
triumph  by  Darid,  after  that  "the  Lord  had  given  him 
rest  round  about  from  all  his  enemies  "  (2  Samuel  6.;  7. 1 ; 
1  Chronicles  15).  St.  Paul  quotes  it  of  CHRist  ascending 
to  heaven,  who  is  therefore  God.  captivity— t.  e.,  a  band 
of  captives.  In  the  Psalm,  the  captive  foes  of  David.  In 
the  antitypical  meaning,  the  foes  of  Christ  the  Son  of 
David,  the  devil,  death,  the  curse,  and  sin  (Cdlossians  2. 
15;  2  Peter  2.  4),  led  as  it  were  in  triumphal  procession  as 
a  sign  of  the  destruction  of  the  foe.  'gave  gifts  nnto  men 
—In  the  Psalm,  "Received  gifts /or  men,"  Hebrew,  "  among 
men,"  i.  e.,  Thou  hast  received  gifts  to  distribute  among 
men.  As  a  conqueror  distributes  in  token  of  his  triumpli 
the  spoils  of  foes  as  donatives  among  his  people.  The  im- 
partatlon  of  the  gifts  and  graces  of  the  Spirit  depended  on 
Christ's  ascension  (John  7.  39 ;  U.  12).  St.  Paul  stops  short 
in  the  middle  of  the  verse,  and  does  not  quote  "  that  the 
Lord  God  might  dwell  among  them.''  This,  it  is  true,  is 
partly  fulfilled  in  Christians  being  an  "habitation  of  God 
through  the  Spirit "  (ch.  2.  22).  But  the  Psalm  (v.  16)  refers 
to  "the  Lord  dwelling  in  Zion /or  ever;''  the  ascension 
amidst  attendant  angels,  having  as  its  counterpart  the 
second  advent  amidst  "thousands  of  angels"  {v.  17),  ac- 
companied by  the  restoration  of  Israel  {v.  22),  the  destruc- 
tion of  God's  enemies  and  the  resurrection  {v.  20,  21,  23), 
the  conversion  of  the  kingdoms  of  the  world  to  the  Lord 
at  Jerusalem  (v.  29-34).  9.  St.  Paul  reasons  that  (assuming 
Him  to  be  God)  His  ascent  implies  a  previous  descent ;  and 
that  the  language  of  the  Psalm  can  only  refer  to  Christ, 
who  first  descended,  then  ascended.  For  God  the  Father 
does  not  ascend  or  descend.  Yet  the  Psalm  plainly  refers 
to  Ood  (v.  8, 17, 18).  It  must  therefore  be  God  the  Son 
(John  6. 33, 62).  As  He  declares  (John  3. 13),  **  No  man  hath 
ascended  up  to  heaven,  hut  He  that  came  down  fromheaven." 
Others,  though  they  did  not  previously  descend,  have  as- 
cended; but  none  save  Christ  can  be  referred  to  in  the 
Psalm  as  having  done  so;  for  it  is  of  God  it  speaks. 
lovrer  parts  of  the  earth — The  antithesis  or  contrast  to 
"  far  above  all  heavens,"  is  the  argument  of  Alfokd,  &c., 
to  sliow  that  this  phrase  -means  more  than  simply  tlie 
earth,  viz.,  tiie  regions  beneath  it,  even  as  He  ascended  not 
mierely  to  the  visible  heavens,  but  "  far  above  "  them. 
Moreover,  His  design  "that  He  might  fill  all  things"  (v. 
10,  Greek,  "  the  whole  universe  of  things  "),  may  imply  the 
same.  But  see  Note  on  those  words.  Also  the  leading 
"captive"  of  the  "  captive  band  ''  ("captivity")  of  satanic 
powers,  may  imply  that  the  warfare  reached  to  their  hab- 
itation itself  (Psalm.  63.  9).  Christ,  as  Lord  of  all,  took  pos- 
session first  of  the  earth  and  the  unseen  world  beneatli 
it  {some  conjecture  that  the  region  of  the  lost  is  in  tlie 
central  parts  of  our  globe),  then  of  heaven  (Acts  2.  27,  28). 
However,  all  we  surely  know  is,  that  His  soul  at  death  de- 
scended to  Hades,  f.  e.,  underwent  the  ordinary  condition 
of  departed  spirits  of  men.  The  leading  captive  of  satanic 
powers  here,  is  not  said  to  be  at  His  descent,  but  at  His 
ascension;  so  that  no  argument  can  be  drawn  from  it  for 
a  descent  to  the  abodes  of  Satan.  Acts  2.  27,  28,  and  Ro- 
mans 10.  7,  favour  the  view  of  the  reference  being  simply 
to  His  descent  to  Hades.  So  Pearson  on  Creed  (Philip- 
pians  2.  10).  10.  all  heavens — Greek,  "all  the  heavens" 
(Hebrews  7. 26;  4. 14),  Greek,  "  passed  through  the  heavens  " 
to  the  throne  of  God  itself,  might  lUl— In  Greek,  tlie  ac- 
tion is  continued  to  the  present  time,  both  "  might "  and 
"  may  fill,"  viz.,  with  His  Divine  presence  and  Spirit,  not 
with  His  glorified  body.  "  Christ,  as  God,  is  present  every- 
where; as  glorified  man.  He  can  be  present  anywhere." 
[Elucott.]  11.  Greek,  eraphatical.  "Himself"  by  His 
supreme  power.  "  It  is  He  that  gave,"  &c.  gave  some, 
a^oatXftm— translate,  "...  some  to  be  apostles,  and  some 
to  be  prophets,"  dec.  The  men  who  filled  the  ofHce,  no 
less  than  the  oflice  itself,  were  a  Divine  gift.  [Eadie.] 
Ministers  did  not  give  themselves.  Cf.  with  the  list  here, 
1  Corinthians  12.  10,  28.  As  the  apostles,  prophets,  and 
evangelists,  were  special  and  extraordinary  ministers; 
so  "pastors  and  teachers  "are  the  ordinary  stated  min- 
isters of  a  particular  fiock,  Including,  probably,  the 
bishops,  presbyters,  and  deacons.  Evangelists  were  itin- 
350 


erant  preachers  like  our  missionaries,  as  Philip  the  deiv 
con  (Acts  21.8);  as  contrasted  with  stationary  "pastors 
and  teachers"  (2  Timothy  4.  5).  The  evangelist  founded 
the  Church;  t\\&  teacher  built  it  up  in  the  faith  already 
received.  The  "pastor"  had  the  outward  rule  and  guid- 
ance of  the  Church:  the  bishop.  As  to  revelation,  tlie 
evangelist  testified  infallibly  of  the  past;  "the  prophet," 
infallibly  of  the  future.  The  prophet  derived  all  from  th« 
Spirit;  the  evangelist,  in  the  special  case  of  the  Four,  n>- 
corded  matter  of  fact,  cognizable  to  the  senses,  under  tha 
Spirit's  guidance.  No  one  form  of  Church  polity  as  per 
manently  unalterable  is  laid  down  in  the  New  Testa- 
ment, tliough  the  apostolical  order  of  bishops,  or  pres- 
byters, and  deacons,  superintended  by  higher  over- 
seers (called  bishops  after  the  apostolic  times),  has  the 
highest  sanction  of  primitive  usage.  In  the  case  of  the 
Jews,  a  fixed  model  of  hierarchy  and  ceremonial  un- 
alterably bound  the  people,  most  minutely  detailed  in 
the  law.  In  the  New  Testament,  the  absence  of  minuto 
directions  for  Church  government  and  ceremonies, 
shows  that  a  fixed  model  was  not  designed ;  the  genfral 
rule  is  obligatory  as  to  ceremonies,  "Let  all  things  be 
done  decently  and  in  order"  (cf.  Article  34,  Church  of 
England) ;  and  that  a  succession  of  ministers  be  provided, 
not  self-called,  but  "called  to  the  work  by  men  who  have 
public  authority  given  unto  them  in  the  congregation,  to 
call  and  send  ministers  into  the  Lord's  vineyard"  (Article 
23).  That  the  "pastors"  here  were  the  bishops  and  pres- 
byters of  the  Church,  is  evident  from  Acts  20.  28;  1  Peter 
5.  1,  2,  where  the  bishops'  and  presbyters'  oflice  is  said  to  be 
"to  feed"  the  flock.  The  term  "shepherd,"  or  "pastor," 
is  used  of  guiding  and  governing  and  not  merely  instruct- 
ing, whence  it  is  applied  to  kings,  rather  than  prophets  or 
priests  (Ezekiel  34.23;  Jeremiali  23.4).  Cf.  the  names  of 
princes  compounded  of  Pharnas,  Hebrew,  "pastor,"  Holo- 
phernes,  Tissa-phernes  (cf.  Isaiah  44.  28).  13.  For— luith  a 
view  to;  the  ultimate  aim.  "Unto."  perfecting — The 
Greek  implies  correcting  in  all  that  is  deficient,  instructing 
and  completing  in  number  and  all  parts,  for— a  difTerent 
Greek  word;  tlie  immediate  object.  Cf. Romans  15.2,  "Let 
every  one  .  .  .  please  his  neighbour/or  his  good  unto  edi- 
fication." the  ministry — Greek,  "  ministration ;"  without 
the  article.  The  oflfice  of  the  ministry  is  stated  in  this 
verse.  The  good  aimed  at  in  respect  to  the  Church  {v.  13). 
The  way  of  growth  {v.  14,  15,  16).  edifying— i.  e.,  building 
up  as  the  temple  of  the  Holy  Ghost.  13.  come  In— rather, 
"attain  unto."  Alford  expresses  the  Greek  order,  "Until 
we  arrive  all  of  us  at  the  unity,"  &c.  faith  and  ,  .  . 
hiiowlcdige— Full  unity  of /aj<ft  is  then  found,  when  all 
alike  tlioroughly  know  Christ,  the  object  of  faith,  and  that 
in  His  highest  dignity  as  "the  Son  of  God"  [De  Wette] 
(ch.  3.  17,  19;  2  Peter  1.  5).  Not  even  St.  Paul  counted 
himself  to  have  fully  "attained"  (Philippians  8.  13-14). 
Amidst  tlie  variety  of  the  gifts  and  the  multitude  of 
the  Churcli's  members,  its  "faith"  is  to  be  one:  as  con 
trasted  with  the  state  of  "children  carried  about  with 
every  wind  of  doctrine"  (v.  14).  perfect  man— unto 
the  "full-grown  man"  (1  Corinthians  2.  6;  Philippian«» 
3.  15;  Hebrews  5.  14);  the  maturity  of  an  adult;  con- 
trasted with  children  (v.  14).  Not  "perfect  men;"  for 
the  many  members  constitute  but  one  Church  joined  to 
tlie  one  Clirlst.  stature,  <tc. — The  standard  of  spiritual 
"stature"  is  "tiie  fulness  of  Christ,"  i.  e.,  which  Christ  has 
(ch.  1.  23 ;  3. 19 ;  cf.  Galatians  4.  19) ;  that  the  body  should  be 
worthy  of  the  Head,  the  perfect  Christ.  14.  Translate, 
"To  the  end  that;"  the  aim  of  the  bestowal  of  gifts  stated 
negatively,  as  in  v,  13  it  is  stated  positively,  tossed  to 
ai\d  fro— inwa7-dly,  even  without  wind;  like  billows  of  the 
sea.  So  the  Greek,  Cf.  James  1.  6.  carried  about— with 
every  wind  /ro??i  without,  doctrine-"  teaching."  The 
various  teachings  are  the  "  winds"  which  keep  them 
tossed  on  a  sea  of  doubts  (Hebrews  13. 9 ;  cf.  Matthew  11.7). 
hy — Greek,  "in;"  expressing  "the  evil  atmosphere  in 
which  the  varying  currents  of  doctrine  exert  their  force." 
[Ellicott.]  sleight- w.,  "dice-playing,"  The  player 
frames  his  throws  of  the  dice  so  that  the  numbers  may 
turn  up  which  best  suit  his  purpose,  of  men— Contrasted 
with  Chi^l  (r.  13).    and— Gree/c,  "in."    cunning  «a-aftl- 


The  Ephesians  Called  from  Impurity 


EPHESIANS  IV. 


to  Put  on.  the  New  Man. 


ness,  -whereby  they  lie  In  wait  to  deceive — translate  as 
Greefc,  "craftiness  tending  to  the  niethodlzed  system  of 
deceit"  ("the  schemes  of  error").  [Alford.]  Bengel 
takes  " deceit,"  or  "error,"  to  stand  for  "the  parent  of 
error,"  Satan  (cf.  ch.  6. 11) ;  referring  to  his  concealed  mode 
of  acting.  15.  speaking  the  tr\\t)\— translate,  "holding 
the  truth;"  "following  the  truth;"  opposed  to  "error"  or 
"deceit"  [v.  14).  In  love— "Truth"  is  never  to  be  sacrificed 
to  so-called  "charity;"  yet  it  is  to  be  maintained  in 
charity.  Truth  in  word  and  act,  love  in  manner  and 
spirit,  are  the  Christian's  rule  (cf.  v.  21,  24).  gro^v  up— 
from  the  state  of  "  children"  to  that  of  "  full-grown  men." 
There  is  growth  only  In  the  spiritually  alire,  not  in  the 
dead,  into  him — so  as  to  be  more  and  more  incorporated 
with  Him,  and  become  one  with  Him.  tlie  head— (Ch.  1. 
22.)  16.  (Colossians  2.  19.)  fitly  joined  togtlher—"  being 
fitly  framed  together,"  as  in  ch.  2.  21 ;  all  the  parts  being 
in  their  proper  position,  and  in  mutual  relation.  com- 
pacted—Implying firm  consolidation,  by  that  whicli 
every  joint  snpplleth — Greek,  "By  means  of  every  joint 
of  the  supply;"  joined  with  "maketh  increase  of  the 
body,"  not  with  "compacted."  "By  every  ministering 
(supplying)  joint."  The  joints  are  the  points  of  union 
where  the  supply  passes  to  the  different  members,  fur- 
nishing the  body  with  the  materials  of  its  growth,  effect- 
wal  -tvorklng— {Ch.  1. 19;  3.  7.)  According  to  the  effectual 
working  of  grace  in  each  member  (or  else,  rather,  "accord- 
ing to  each  several  member's  working'"),  proportioned  to  the 
measure  of  its  need  of  supply,  every  part— GreeA:,  "each 
one  part ;"  each  individual  part.  maUeth  increase — trans- 
late, as  the  Greek  is  the  same  as  v.  15,  "  maketh  (carrieth 
on)  the  growth  of  the  body."  17.  therefore — Resuming 
the  exhortation  which  he  had  begun  with,  "  I  therefore 
beseech  you  that  ye  walk  worthy,"  &c.  {v.  1).  henceforth 
.  .  .  Tkot— Greek,  "no  longer;"  resumed  from  v.  14.  testify 
In  the  Lord — in  whom  (as  our  element)  we  do  all  things 
pertaining  to  the  ministry  (1  Thessalonians4. 1  [Alford]; 
Romans  9. 1).  other— GreeA,  "the  rest  of  the  Gentiles." 
in  the  vanity,  &c. — as  their  element :  opposed  to  "  in  the 
Lord."  "Vanity  of  mind"  is  the  waste  of  the  rational 
powers  on  worthless  objects,  of  which  idolatry  is  one  of 
the  more  glaring  instances.  The  root  of  it  is  departure 
from  the  knowledge  of  the  true  God  {v.  18, 19;  Romans  1. 
21;  1  Thessalonians  4.5).  18.  More  W.,  "Being  darkened 
in  their  understanding,"  t.  e.,  their  intelligence,  or  percep- 
tions (cf.  ch.  5.  8;  Acts  26. 18;  1  Thessalonians  5.  4,  5).  alien- 
ated— This  and  "  darkened,"  i  mply  that  before  the  fall  they 
(in  the  person  of  their  first  father)  had  been  partakers  of 
life  and  light:  and  that  they  had  revolted  from  the  prim- 
itive revelation  (cf.  ch.  2.  12).  life  of  God— that  life 
Whereby  God  lives  in  his  own  people;  as  He  was  the  life 
and  light  in  Adam  before  the  irruption  of  death  and  dark- 
ness into  human  nature;  and  as  He  is  the  life  in  the  re- 
generate (Galatians  2.20).  "Spiritual  life  in  believers  is 
kindled  from  the  life  Itself  of  God."  [Bengel.]  tlirongli 
— rather  as  Greek,  "on  account  of  the  Ignorance,"  viz.,  of 
God.  Wilful  ignorance  in  the  first  instance,  their  fathers 
not  "choosing  to  retain  God  in  their  knowledge."  Tliis 
is  the  beginning  point  of  their  misery  (Acts  17.30;  Ro- 
mans 1.  21,  23,  28;  1  Peter  1. 14).  because  of— "on  account 
Of."  blindness— GreeA:,  "  hardness,"  lit.,  the  hardening  of 
the  skin  so  as  not  to  be  sensible  «f  touch.  Hence  a  soul's 
callousness  to  feeling  (Mark  3.  5).  Where  there  is  spiritual 
"life"  ("the  life  of  God")  there  is  feeling;  where  there  is 
not,  there  is  "hardness."  19.  past  feeling- senseless, 
shameless,  hopeless;  the  ultimate  result  of  a  long  process 
of  "  hardening,"  or  habit  of  sin  (v.  18).  "  Being  past  hope," 
or  despairing,  is  the  reading  of  the  Vulgate;  though  not 
BO  well  supported  as  English  Version  reading,  "past  feel- 
ing," which  includes  the  absence  of  hope  (Jeremiah  2.  25; 
18. 12).  given  themselves  over— In  Romans  1. 24  It  is,  "God 
gave  them  up  to  uncleanness."  Their  giving  themselves 
to  it  was  punished  In  kind,  God  giving  them  up  to  It  by 
withdrawing  his  preventing  grace;  their  sin  thus  was 
made  their  punishment.  They  gave  themselves  up  of 
their  own  accord  to  the  slavery  of  their  lust,  to  do  all  its 
pleasure,  as  captives  who  have  ceased  to  strive  with  the 
toe,    God  gave  them  up  to  it,  but  not  against  their  will; 


for  they  give  themselves  up  to  it.  [Zanchius.]  lasclv 
lousness—"  wantonness."  [Alford.]  So  it  is  translated, 
Romans  13.  13;  2  Peter  2.  18.  It  does  not  necessarily 
include  lasciviousness ;  but  it  means  intemperate,  reck- 
less readiness  for  it,  and  for  every  self-indulgence. 
"  The  first  beginnings  of  uuchastlty."  [Grotius.]  "Law- 
less Insolence,  and  wanton  caprice."  [Trench.]  to 
■work  all  uncleanness  — The  Greek  implies,  "ivith  a 
deliberate  view  to  the  Avorking  (as  if  it  were  their  work  or 
business,  not  a  mere  accidental  fall  into  sin)  of  unclean- 
ness of  every  kind."  "with  greediness— Greefc,  "in  greedi- 
ness." Uncleanness  and  greediness  of  gain  often  go  hand 
in  hand  (ch.  5.  3,  5;  Colossians  3.  5);  though  "greediness" 
here  includes  all  kinds  of  self-seeking,  ao.  learned  Christ 
(Philippians  3. 10).  To  know  Christ  Himself,  is  the  great 
lesson  of  the  Christian  life:  this  the  Ephesians  began  to 
learn  at  their  conversion.  "Christ,"  in  reference  to  His 
office,  is  here  specified  as  the  object  of  learning.  "  JeSus," 
in  the  following  verse,  as  the  person.  %l.  If  so  be  that — 
Not  implying  doubt;  assuming  what  I  have  no  reason  to 
doubt,  that,  &c.  heard  him— The  Him  is  emphatic: 
heard  Himself,  not  merely  heard  about  Him.  taught 
by  Uim— Greek,  "  taught  in  Him,"  t.  e.,  being  in  vital 
union  with  Him  (Romans  16.  7).  as  the  truth  is,  &c.— 
translate  in  connection  with  "taught;"  "And  in  Him 
have  been  taught,  according  as  is  truth  in  Jesus."  There 
is  no  article  in  the  Greek.  "Truth"  is  therefore  used  In 
the  most  comprehensive  sense,  trutli  in  its  essence,  and 
highest  perfection,  in  Jesus;  "  if  according  us  it  is  thus  in 
Him,  ye  have  been  so  taught  in  Him ;"  in  contrast  to  "  the 
vanity  of  mind  of  the  Gentiles"  (v.  17;  cf.  John  1. 14, 17;  18. 
37).  Contrast  John  8.  44.  22.  That  ye— Following  "Ye 
have  been  taught"  (v.  21).  concerning  the  former  con- 
versation—" in  respect  to  your  former  way  of  life."  the 
old  man— your  old  unconverted  nature  (Romans  6.  6).  Is 
corrupt  according  to  the  deceitful  lusts— rather,  "  which 
is  being  corrupted  ('perisheth,'  cf.  Galatians  6.  8,  'corrup- 
tion,' t.  e.,  destruction)  according  to  (t.  e.,  as  might  be  ex- 
pected from)  the  lusts  of  deceit."  Deceit  is  personified 
liusts  are  its  servants  and  tools.  In  contrast  to  "  the  holi- 
ness of  the  truth,"  v.  24,  and  "truth  in  Jesus,"  v.  21;  and 
answering  to  Gentile  "  vanity,"  v.  17.  Corruption  and  de- 
struction are  inseparably  associated  together.  The  man's 
old-nature-lusts  are  his  own  executioners,  fitting  him 
more  and  more  for  eternal  corruption  and  death.  23.  be 
rene-*vcd— The  Greek  (ananeousthai)  implies  "  the  continued 
renewal  in  the  youth  of  the  new  man."  A  different  Greek 
word  {anakainousthai)  implies  "  renewal  from  the  old  state." 
In  the  spirit  of  your  mind— As  there  is  no  Greek  for 
"in,"  which  there  is  at  v.  17,  "in  the  vanity  of  their 
mind,"  it  is  better  to  translate,  "By  the  Spirit  of  your 
mind,"  i.e.,  by  your  new  spiritual  nature;  the  restored 
and  divinely-informed  leading  principle  of  the  mind. 
The  "spirit"  of  man  in  New  Testament,  is  only  then 
used  in  its  proper  sense,  as  worthy  of  its  place  and  gov- 
erning functions,  when  it  is  one  spirit  with  the  Lord. 
The  natural,  or  animal  man,  is  described  as  "not  having 
the  Spirit"  (Jude  19).  [Alford.]  Spirit  is  not  in  this 
sense  attributed  to  the  unregenerate  (1  Thessalonians  5. 
23).  24.  put  on  the  new  man— Opposed  to  "the  old 
man,"  which  is  to  be  "put  off"  (v.  22).  The  Greek  here 
(kainon)  is  different  from  that  for  " re-net<;-ed"  (i-.  23).  Put 
on  not  merely  a  renovated  nature,  but  a  new,  t.  e.,  alto- 
gether different  nature,  a  changed  nature  (cf.  Colossians 
3. 10,  note),  after  God,  &c.— translate,  "Which  hath  been 
created  (once  for  all:  so  the  Greek  aorlst  means:  in  Christ, 
ch.  2. 10;  so  that  in  each  believer  it  has  not  to  be  created 
again,  but  to  be  put  on)  after  (the  image  of )  God"  (Genesis 
1.  27;  Colossians  3.  10;  1  Peter  1.  15),  &c.  God's  image  in 
which  tlie  first  Adam  was  originally  created,  is  restored 
to  us  far  more  gloriously  in  the  second  Adam,  the  image 
of  the  Invisible  God  (2  Corinthians  4.4;  Colossians  1.15; 
Hebrews  1.  3).  In  rigliteousness— "  in"  it  as  the  element 
of  the  renewed  man.  true  holiness— rather,  as  the 
Greek,  "  holiness  of  tlie  truth;"  holiness  flowing  from  sin- 
cere following  of  "the  truth  of  God"  (Romans  1.  26;  3.7; 
15.8):  opposed  to  "the  lusts  of  deceit"  (Greek,  v.  22);  cf. 
also  V.  21,  "truth  Is  in  Jesus."    "Righteousness"  is  In  ro« 

361 


Exhortation  to  (hat  off  Lying, 


EPHESIANS  V. 


and  to  Avoid  Corrupt  Communication. 


lation  to  our  fellow-men,  the  second  table  of  the  law ; 
"Holiness,"  In  relation  to  God,  the  first  table;  the  re- 
ligious observance  of  offices  of  piety  (cf.  Luke  1.  75).  In 
the  parallel  (Colosslans  3.  10)  It  is,  "renewed  In  know- 
Udge  after  the  image,"  <&c.  As  at  Colosse  the  danger  was 
from  false  pretenders  to  knowledge,  the  true  "  knowledge" 
wliich  flows  from  renewal  of  the  heart  is  dwelt  on;  so  at 
Epliesus,  the  danger  being  from  the  corrupt  morals  pre- 
valent around,  the  renewal  in  "holiness,"  contrasted 
with  the  Gentile  "uncleanness"  (r.  19),  and  "righteous- 
ness," in  contrast  to  "greediness,"  is  made  prominent. 
iSS.  "Wlicrefore — From  the  general  character  of  "  the  new 
man,"  there  will  necessarily  result  the  particular  features 
which  he  now  details,  putting  VLway— Greek,  "having 
put  away"  once  for  all.  lying—"  falsehood :"  the  abstract. 
"Speak  ye  truth  each  one  with  his  neighbour,"  is  quoted, 
slightly  changed,  from  Zechariah  8.  16.  For  "to,"  he 
quotes  it  "with,"  to  mark  our  inner  connection  with  one 
another,  as  "members  one  of  another."  [Stiek.]  Not 
merely  members  of  one  body.  Union  to  one  another  in 
Christ,  not  merely  the  external  command,  instinctively 
leads  Christians  to  fulfil  mutual  duties.  One  member 
could  not  injure  or  deceive  another,  without  injuring 
himself,  as  all  have  a  mutual  and  common  interest.  20. 
Be  ye  angry  and  sin  not— So  the  LXX.,  Psalm  4.  4. 
Should  circumstances  arise  to  call  for  anger  on  your  part, 
let  it  be  as  Christ's  "anger"  (Mark  3.  5),  without  sin.  Our 
natural  feelings  are  not  wrong  when  directed  to  their 
legitimate  object,  and  when  not  exceeding  due  bounds. 
As  in  the  future  literal,  so  in  the  present  spiritual,  resur- 
rection, no  essential  constituent  is  annihilated,  but  all 
that  is  a  perversion  of  the  original  design  is  removed. 
Thus  indignation  at  dishonour  done  to  God,  and  wrong 
to  man,  is  justifiable  anger.  Passion  is  sinful  (derived 
from  "passio,"  suffering :  implying  that  amidst  seeming 
energy,  a  man  is  really  passive,  the  slave  of  his  anger, 
instead  of  ruling  it),  let  not  the  sun  go  do'wn  upon 
your>vratli—"  wrath"  is  absolutely  forbidden ;  "anger" 
not  so,  though,  like  poison  sometimes  used  as  medicine, 
it  is  to  be  used  with  extreme  caution.  The  sense  is  not. 
Your  anger  shall  not  be  imputed  to  you  if  j'ou  put  it  away 
before  nightfall ;  but  "  let  no  wrath  (i.  e,,  as  the  Greek,  per- 
sonal 'irritation'  or  'exaspei-ation')  mingle  witli  your 
•anger,'  even  though  the  latter  be  righteous."  [Tiiench, 
Synonyms.]  "  Put  it  away  be/ore  sunset"  (when  the  Jewish 
day  began),  is  proverbial  for  put  it  away  at  once  before 
aiwther  day  begin  (Deuteronomy  'li.  15);  also  before  you 
part  with  your  brother  for  the  night,  perhaps  never  in 
this  world  to  meet  again.  So  Jona,  "Let  not  night 
and  anger  against  any  one  sleep  with  you,  but  go  and 
conciliate  tlie  other  party,  though  he  have  been  the  first 
tocoramit  the  offence."  Let  not  your  "anger"  at  another's 
wickedness  verge  into  hatred,  or  contempt,  or  revenge. 
[Vatablus.]  37.  Neither  give  place — i.  e.,  occasion,  or 
scope,  to  the  devil,  by  continuing  in  "  wrath."  The  keep- 
ing of  anger  through  the  darkness  of  night,  is  giving 
place  to  the  devil,  the  prince  of  darkness  (ch.  6. 12).  38. 
Greek,  "Let  him  that  siealeth."  The  imperfect  or  past 
tense  is,Miowever,  mainly  meant,  though  not  to  the 
exclusion  of  the  present.  "  Let  the  stealing  person  steal 
no  more."  bandits  frequented  the  mountains  near  Ephe- 
sus.  Such  are  meant  by  those  called  "thieves"  in  the 
New  Testament,  but  rather— For  it  is  not  enough  to 
cease  from  a  sin,  but  the  sinner  must  also  enter  on  the  path 
that  is  its  very  opposite.  [Chrysostom.]  The  stealer,  when 
repentant,  should  labour  more  than  he  would  be  called 
on  to  do,  if  he  had  never  stolen,  let  hln»  labour— Theft 
and  idleness  go  together,  the  thing  >vhli>h  Is  good— in 
contrast  with  theft,  the  thing  which  was  evil  in  his 
past  character,  with  his  hands— in  contrast  with  his 
former  thievish  use  of  his  hands,  that  he  may  have  to 
give— "that  he  may  have  wherewith  to  impart."  He 
who  has  stolen  should  exercise  liberality  beyond  the 
restitution  of  what  he  has  taken.  Christians  in  general 
should  make  not  selfish  gain  their  aim  in  honest  in- 
dustry, but  the  acquisition  of  the  means  of  greater  use- 
fulness to  their  fellow-men  ;  and  the  being  independent 
of  the  alms  of  others.  So  St.  Paul  himself  (Acts  20.  35 ;  2 
3d2 


Thessalonians  3.  8)  acted  as  he  taught  (1  Thessalonians  4. 
11).  39.  corrupt— Zi<.,  "insipid,"  without  "the  salt  of 
grace"  (Colosslans  4.  6),  so  worthless  and  then  becoming 
corrupt:  included  in  "foolish  talking"  (ch.  5.  4).  Its  op- 
posite is  "  that  which  is  good  to  edifying."  that  tvhich, 
&c.— Greek,  "whatever  is  good."  use  of  edifying— /if., 
"for  edifying  of  the  need,"  t.  e.,  for  edifying  where  it  ia 
needed.  Seasonably  edifying ;  according  as  the  occasion 
and  present  needs  of  the  hearers  require,  now  censure,  at 
another  time  consolation.  Even  words  good  in  them- 
selves must  be  Introduced  seasonably,  lest  by  our  fault 
they  prove  Injurious  instead  of  useful.  Trench  ex- 
plains. Not  vague  generalities,  which  would  suit  a  thou- 
sand other  cases  equally  well,  and  probably  equally  ill: 
our  words  should  he  as  nails  fastened  in  a  sure  place, 
words  suiting  the  present  time  and  the  present  person, 
being  "  for  the  edifying  of  the  occasion"  (Colossians  4,  6). 
communication  —  language,  minister— Greek,  "give." 
The  word  spoken  "  gives  grace  to  the  hearers"  when  God 
uses  it  as  His  instrument  for  that  purpose.  30.  grieve 
not— A  condescension  to  human  modes  of  thought  most 
touching.  Cf.  "vexed  His  Holy  Spirit"  (Isaiah  03.  10; 
Psalm  78.  40);  "fretted  me"  (EzekiellO.  43:  implying  His 
tender  lore  tons);  and  of  hardened  unbelievers,  "resist 
tlie  Holy  Ghost"  (Acts  7. 51).  This  verse  refers  to  believers, 
who  grieve  the  Spirit  by  inconsistencies  such  as  in  the 
context  are  spoken  of,  corrupt  or  worthless  conversation, 
&c.  whereby  ye  are  sealed— rather,  "  wherein  (or  '  in 
whom')  ye  were  sealed."  As  in  ch.  1. 13,  believers  are 
said  to  be  sealed  "in"  Clirist,  so  here  "  in  the  Holy  Spirit," 
who  is  one  with  Christ,  and  who  reveals  Christ  in  the 
soul :  the  Greek  implies  that  the  sealing  was  done  already 
once  for  all.  It  is  the  Father  "by"  whom  believers,  aa 
well  as  the  Son  Himself,  were  sealed  (John  6.  27).  The 
Spirit  is  represented  as  itself  the  seal  (ch.  1. 13,  where  see, 
for  the  image  employed,  the  Note).  Here  the  Spirit  is  the 
element  in  which  the  believer  is  sealed.  His  gracious  influ- 
ences being  the  seal  itself,  unto— kept  safely  against  the 
day  of  redemption,  viz.,  of  the  completion  of  redemption  in 
the  deliverance  of  the  body  as  well  as  the  soul  from  all 
sin  and  sorrow  (ch.  1. 14;  Luke  21.  28;  Romans  8.  23).  31. 
bittcn»cs8— both  of  spirit  and  of  speech:  opposed  to 
"kind."  -^vrath- passion  for  a  time:  opposed  to  "ten- 
der-hearted." Whence  Bengel  translates  for  "wrath," 
tiarshness.  anger— lasting  resentment:  opposed  to  "  for- 
giving one  another.''  clamour — compared  by  Chrysos- 
tom to  a  horse  carrying  anger  for  its  rider:  "bridle  the 
horse,  and  you  dismount  its  ridei-."  "Bitterness"  begets 
"wrath;"  "  wrath,"  "anger;"  "anger,"  "clamour;  '  and 
"clamour,"  the  more  chronic  "evil-speaking,"  slander, 
insinuations,  and  surmises  of  evil.  "Malice"  is  the 
secret  root  of  all:  "flres  fed  within,  and  not  appearing 
to  bystanders  from  without,  are  the  most  formidable." 
[Chrysostom.]  33.  (Luke  7.  42;  Colossians  3. 12.)  even 
as— God  hath  shown  Himself  "kind,  tender-hearted,  and 
forgiving  to  you;"  It  is  but  just  that  you  in  turn  shall  be 
so  to  your  fellow-men,  who  have  not  erred  against  you 
in  the  degree  that  you  have  erred  against  God  (Matthew 
18.  33).  God  for  Christ's  sake— rather  as  Greek,  "  God  in 
Christ"  (2  Corinthians  5. 19).  It  is  in  Christ  that  God 
vouchsafes  forgiveness  to  us.  It  cost  God  the  death  of 
His  Son,  as  man,  to  forgive  us.  It  costs  us  nothing  to  for- 
give our  fellow-man.  hath  forgiven— rather  as  Greek, 
"forgave  j-ou."  God  has,  07ice  for  all,  forgiven  sin  in 
Christ,  as  a.  past  historical  fact, 

CHAPTER   V. 

Ver.  1-33.  Exhortations  to  Love;  and  against  Cab- 
NAL  Lusts  and  Communications.  Circumspection  in 
Walk  :  Redeeming  the  Time  :  Being  Filled  with  the 
Spirit:  Singing  to  the  Lord  with  Thankfulness: 
The  Wife's  Duty  to  the  Husband  Rests  on  that  op 
the  Church  to  Christ.  1.  therefore— seeing  that  "  God 
in  Christ  forgave  you"  (ch.  4.32).  foWowera  —  Greek, 
"imitators"  of  God,  in  respect  to  "love"  (v.  2):  God"s  es- 
sential character  (1  John  4.  16).  as  dear  children- GreeA, 
"as  children  beloved;"  to  which  v.  2  refers,  "As  Christ 


General  EzhorlcUions  against  Fornication, 


EPIIESIANS   V 


Uncleanness,  and  Converse  with  the  Wicked. 


also  loved  us'  (1  Johu  4. 19).  "  We  are  sons  of  men,  when 
■we  do  ill;  sons  of  God,  when  we  do  well."  [Augustine, 
Psalm  52.]  (cf.  Matthew  5.  44,  45,  48).  Sonship  iniers  an  ab- 
solute necessity  of  imitation,  it  being  vain  to  assume  the 
title  of  son  witliout  any  similitude  of  tiie  Father,  [Peak- 
son.]  3.  And— In  proof  that  you  are  so.  walk— Resum- 
ing ch.  4.  1,  "  walk  worthy  of  the  vocation,"'  &c.  aa 
Clxi-lst  .  .  .  loved  us— From  the  love  of  tlie  Father  he 
passes  to  the  love  of  the  Son,  in  wliom  God  most  endear- 
ingly manifests  His  love  to  us.  given  tilmself  for  us— 
Greek,  "given  Himself  up  (viz.,  to  death,  Galatians  2.  20) 
for  us,"  t.  e.,  in  our  behalf:  not  here  vicarious  substitu- 
tion, though  that  Is  indirectli/  implied  "in  our  stead." 
The  offerer,  and  the  offering  tliat  He  offered,  were  one 
and  the  same  (John  15.  13;  Romans  5.  8).  offering  nnd 
■acrifice — "Offering"  expresses  gencraU}/ ll\ii  presenting 
Himself  to  the  Father,  as  the  Representative  undertaking 
the  cause  of  the  whole  of  our  lost  race  (Psalm  40.  C-S),  in- 
cluding His  ii/e  of  obedience ;  thougli  not  excluding  His 
offering  of  His  body  for  us  (Hebrews  10.  10).  It  is  usually 
an  unbloody  offering,  in  the  more  limited  sense.  "Sacri- 
fice" refers  to  Hi&dealh  for  us  exclusively.  Christ  is  here, 
in  reference  to  Psalm  40.  6  (quoted  again  in  Hebrews  10. 
5),  represented  as  the  antitype  of  all  tlie  offerings  of  the 
law,  whether  the  unbloody  or  bloody,  eucharistical  or 
propitiatory,  for  a  s'tvect-smelllng  savour — Greek,  "  for 
an  odour  of  a  sweet  smell,"  i.  e.,  God  is  well  pleased  with 
the  offering  on  the  ground  of  its  sweetness,  and  so  is 
reconciled  to  us  (ch.  1.  6;  Matthew  3. 17  ;  2  Corinthians  5. 
18, 19;  Hebrews  10.  ft-17).  Tlie  ointment  compounded  of 
principal  spices,  poured  upon  Aaron's  head,  answers  to 
the  variety  of  the  graces  by  whicli  He  was  enabled  to 
"offer  Himself  a  sacriflce  for  a  sweet-smelling  savour." 
Another  type,  or  prophecy  by  figure,  was  "  the  sweet 
savour"  {savour  of  rest,  Margin)  which  God  smelled  in 
Noah's  sacriflce  (Genesis  8.  21).  Again,  as  what  Clirist  is, 
believers  also  are  (1  John  4.  17),  and  ministers  are :  St. 
Paul  says  (2  Corinthians  2. 17)  "wo  are  unto  God  a  sweet 
savour  of  Christ."  3.  once  named— (Jj-eeA-,  "  Let  it  not 
be  even  named"  {v.  4, 12).  "  Uncleanness"  and  "  covetous- 
ness"  are  taken  up  again  from  ch.  4.  19.  The  two  are  so 
closely  allied  that  the  Greek  for  "covetousness"  (pleon- 
exia)  is  used  sometimes  in  Scripture,  and  often  in  the 
Greek  fathers,  for  sins  of  impurity.  The  common  prin- 
ciple is  the  longing  to  fill  ones  desire  with  material  ob- 
jects of  sense,  outside  of  God.  The  expression,  "not  be 
even  named,"  applies  better  to  impurity,  than  to  "covet- 
ousness." 4.  fllthlncss  —  obscenity  in  act  or  gesture. 
foolisli  talking— the  talk  of  fools,  which  is  folly  and 
sin  together.  The  Greek  of  it,  and  of  "filthiness,"  occurs 
nowhere  else  in  the  New  Testament,  nor— rather,  "  or" 
(cf.  V.  3).  Jesting — Greek,  "  eutrapelia :"  found  nowhere 
else  in  the  New  Testament :  implying  strictly  that  versa- 
tility \\\\\c\\  turns  about  and  adapts  Itself,  without  regard 
to  principle,  to  the  shifting  circumstances  of  the  moment, 
and  to  the  varying  moods  of  tliose  with  whom  it  may 
deal.  Not  scurrile  buffoonery,  but  refined  "persiflage" 
and  "badinage,"  for  whlcli  Ephesus  was  famed  (Plau- 
TCS,  Miles  Gloriosus,  3. 1,  42-52),  and  which,  so  far  from 
being  censured,  was  and  Is  thouglit  by  the  woUd  a  pleas- 
ant accomplishment.  In  Colossians  3.8,  "filthy  commu- 
nication" refers  to  the  foulness;  "  foolish  talking,"  to  the 
folly;  "jesting,"  to  the  false  refinement  [and  trifling  witti- 
cism, TiTTMANN]  of  discourse  unseasoned  with  the  salt 
of  grace.  [Tuencu.]  notconvenlently—"  unseemly;"  not 
such  "  as  become  safrits"  {v.  3).  rather  giving  of  tliauka 
—A  happy  play  on  sounds  In  Greek,  eucharistia  contrasted 
with  eutrajjclia ;  refined  "jesting"  and  subtle  humour 
sometimes  offend  the  tender  feelings  of  grace ;  "giving 
of  tlianks"  gives  that  real  cheerfulness  of  spirit  to  be- 
lievers which  the  worldly  try  to  get  from  "Jesting"  (v.  19, 
20;  James  5.  13).  5.  tills  ye  kno^v- The  oldest  MSS.  read, 
"  Of  this  ye  are  sure  knowing;"  or  as  Alford,  "Tliis  ye 
know  being  aware."  covetous  .  .  .  Idolater— (Colossians 
3.  5.)  The  best  reading  may  be  translated,  "That  is  to  say, 
lit.,  u'hich  is  (in  other  words)  an  idolater.  St.  Paul  himself 
had  forsaken  all  for  Christ  ('2  Corinthians  C.  10;  11.  27). 
Covetousness  is  worship  of  the  creature  instead  of  the 
70 


Creator,  the  highest  treason  against  the  King  of  kings  (I 
Samuel  15.  23;  Matthew  6.  24;  Philippians  3.  19;  1  John  2. 
15).  hath— The  present  implies  the  fixedness  of  the  exclu- 
sion, grounded  on  the  eternal  verities  of  that  kingdom. 
[Alford.]  of  ChrUt  and  of  God— rather,  as  one  Greek 
article  is  applied  to  both,  "  of  Christ  and  God,"  implying 
their  perfect  oneness,  which  is  consistent  only  with  the 
doctrine  that  Christ  is  God  (cf.  2  Thessalonians  1.  12;  1 
Timothy  5.  21;  d.  13).  6.  vain— empty,  unreal  words,  viz., 
palliations  of  "  uncleanness,"  v.  3,  4 ;  Isaiah  5. 20  (that  it  Is 
natural  to  indulge  in  love),  "covetousness"  (that  it  is  use- 
ful to  society  that  men  should  pursue  gain),  and  "jesting" 
(that  it  is  witty  and  clever,  and  that  God  will  not  so  se- 
verely punish  for  such  things),  because  of  these  things 
— uncleanness,  covetousness,  &c.  (v.  3-5).  cometh — present, 
not  merely  "  shall  come."  Is  as  sure  as  if  already  come. 
children— rather,  "sons  of  disobedience"  (ch.  2.  2,  3).  The 
children  of  unbelief  in  doctrine  (Deuteronomy  32.  20)  are 
"children  of  disobedience"  in  practice,  and  these  again 
are  "  children  of  wrath."  7.  Here  fellowship  with  wicked 
workers  is  forbidden  ;  in  v.  11,  with  their  wicked  works, 
8.  sometimes— "once."  The  emphasis  is  on  "  were."  Ye 
ought  to  have  no  fellowship  with  sin,  whicli  is  darkness, 
for  your  state  as  darkness  is  now  past.  Stronger  than 
"in  darkness"  (Romans  2.  19).  light  — not  merely  "en- 
lightened;" but  light  enlightening  others  (v.  13).  in- in 
union  with  the  Lord,  who  is  the  light,  children  ot 
light— not  merely  "of  the  light;"  just  as  "children  of 
disobedience"  is  used  on  the  opposite  side;  those  whose 
distinguishing  characteristic  is  light.  Pliny,  a  heathen 
writing  to  Trajan,  bears  unwilling  testimony  to  the  ex- 
traordinary purity  of  Christians'  lives,  contrasted  with 
the  people  around  them.  9.  fruit  of  the  Spirit— taken 
by  transcribers  from  Galatians  5.  22.  Tlie  true  reading  is 
that  of  the  oldest  MSS.,  &c.,  "The  fruit  of  the  light  ;"  in 
contrast  with  "  the  unfruitful  works  of  darkness"  (v.  11). 
This  verse  is  parenthetic.  Walk  as  children  of  light,  i.  e., 
in  all  good  works  and  words,  "  fok  the  fruit  of  the  light  Is 
[borne]  in  [Alford;  but  Bengel,  'consists  in']  all  good- 
ness [opposed  to  '  malice,'  ch.  4. 31],  righteousness  [opposed 
to  'covetousness,'  v.  3]  and  trutli"  [opposed  to  "lying," 
ch.  4.  25].  10.  Proving— construed  with  "walk"  (v.  8; 
Romans  12.  1,  2).  As  we  prove  a  coin  by  the  eye  and  the 
ear,  and  by  using  it,  so  by  accurate  and  continued  study, 
and  above  all  by  practice  and  experimental  trial,  we  may 
prove  or  test  "  what  is  acceptable  unto  the  Lord."  This 
is  the  office  of  "light,"  of  which  believers  are  "children," 
to  manifest  Avhat  each  thing  is,  wliether  sightly  or  un- 
sightly. 11.  unfruitful  -ivorks  of  darkness — Sins  are 
terminated  in  tliemselves,  and  therefore  are  called 
"works,"  not  "fruits"  (Galatians  5.  19,  22).  Their  only 
fruit  is  that  which  is  not  In  a  true  sense  fruit  (Deuteron- 
omy 32.  32),  viz.,  "death"  (Romans  6.  21;  Galatians  C- 8). 
Plants  cannot  bear  "fruit"  in  the  absence  of  light.  Sla 
is  "darkness,"  and  its  parent  is  the  prince  of  darkness  (ch.- 
6. 12).  Graces,  on  the  other  hand,  as  flourishing-  in  "the 
light,"  are  reproductive,  and  abound  in  fruits ;  wliich,  as- 
harmoniously  combining  in  one  whole,  are  termed  (in- 
the  singular)  "  the  fkuit  of  the  Spirit"  (v.  9).  rather,  &c.- 
— translate  as  Greek,  "Rather  even  reprove  them"  (cf.  Mat-* 
thew  5.  14-16).  Not  only  "  have  no  fellowship,  but  even 
reprove  them,"  viz.,  in  words,  and  in  yonr  deeds,  which, 
shining  with  "the  light,"  virtually  reprove  all  that  is 
contrary  to  light  (v.  13;  John  3.  19-21).  "Have  no  fellowr 
ship,"  does  not  imply  that  we  can  avoid  all  intercourse 
(1  Corinthians  5. 10),  but  "avoid  such  fellowship  as  will 
defile  yourselves;"  just  as  light,  though  H  t»uch  filth,  is 
not  soiled  by  it;  nay,  as  light  detects  it,  so,  "Bvenreprove 
sin."  l!J.  The  Greek  order  is,  "  For  the  things  dono'in  se- 
cret by  them,  it  Is  a  shame  even  to  speak  of."  The  "for" 
gives  ills  reason  for  "not  naming"  (ef.  t».  3)  In  detail  tlie 
works  of  darkness,  whereas  he  describes  definitely  {v.  9> 
"the  fruit  of  the  light."  [Benoel.]  "Speak  of, ""I  tliink. 
Is  used  here  as  "speaking  of  without  Reproving,  '  In  con- 
trast to  "  even  reprove  them."  Thus  the  "for"  expresses- 
this.  Reprove  them,  for  to  speak  of  them  without  rrin-oving 
them,  is  ft  shame  (v.  3).  Thus  "works  of  darkness'  an-* 
swers  to  "  things  done  in  tecret."    13.  tiiat  ore  reproretl— 

353 


Mchortation  to  Walk  Warily, 


EPHESIANS  V. 


and  to  be  Filled  with  the  J^irit. 


rather,  "when  they  are  reproved,"  viz.,  hy  you  (v.  11), 
whatsoever  doth  make  manifest — rather,  "everything 
that  is  (i.e.,  suffers  itself  to  be)  made  manifest  (or  'shone 
upon,' i>t2.,  by  your 'reproving,'  v.  11)  is  (thencefortli  no 
longer  'darkness,'  v.  8,  but)  light."  The  devil  and  the 
wicked  will  not  suffer  tlieraselves  to  be  made  manifest 
by  tlie  liglit,  but  love  darkness,  thougli  outwardly  the 
light  shines  round  them.  Therefore, "  light"  has  no  trans- 
forming effect  on  them,  so  that  they  do  not  become  light 
(John  3. 19,  20).  But,  says  the  apostle,  you  being  now  light 
yourselves  (v,  8),  by  bringing  to  light  through  reproof 
those  who  are  in  darkness,  will  convert  them  to  light. 
Your  consistent  lives  and  faitliful  reproofs  will  be  your 
"armour  of  light"  (Romans  13.  12)in  making  an  inroad 
on  the  kingdom  of  darkness.  14.  Wherefore— Referring 
to  the  whole  foregoing  argument  (v.  8, 11, 13).  Seeing  that 
light  (spiritual)  dispels  the  pre-existing  darkness,  He 
(God)  saith,  &c.  (cf.  the  same  phrase,  ch.  4.8).  Awake— 
The  reading  of  all  the  oldest  MSS.  is,  "  Up  !"  or  "  Rouse 
thee!"  a  phrase  used  in  stirring  men  to  activity.  Tbe 
words  are  a  paraphrase  of  Isaiah  60. 1, 2,  not  an  exact  quo- 
tAtion.  The  word  "  Christ,"  shows  that  in  quoting  the 
prophecy,  he  views  it  in  the  light  thrown  on  it  by  its  Gos- 
pel fulfilment.  As  Israel  is  called  on  to  "  awake"  from  its 
previous  state  of  "dai'kness"  and  "death"  (Isaiah  59. 10; 
60.  2),  for  that  her  Light  is  come ;  so  the  Church,  and  each 
Individual  is  similarly  called  to  awake.  Believers  are 
called  on  to  "awake"  out  of  sleep ;  unbelievers,  to  "  arise" 
from  the  dead  (cf.  Matthew  25.  5;  Romans  13. 11;  1  Thes- 
salonians  5.  6,  with  ch.  2.  1).  Christ — "  the  true  light," 
"  the  Sun  of  righteousness."  give  thee  light — rather,  as 
Oreek,  "  Shall  shine  upon  thee"  (so  enabling  thee  by  being 
"made  manifest"  to  become,  and  be,  by  the  very  fact, 
"light,"  V.  13;  then  being  so  "enliglitened,"  ch.  1.18,  thou 
sbalt  be  able,  by  "reproving,"  to  enlighten  others).  15. 
that — rather  as  Greek,  "  See  how  ye  walk,"  &c.  The  double 
idea  is  compressed  into  one  sentence:  "See  (take  heed) 
how  ye  walk,"  and  "See  that  ye  walk  circumspectly." 
The  manner,  as  well  as  the  act  itself,  is  included.  See  how 
ye  are  walking,  with  a  view  to  your  being  circumspect 
(lit.,  accurate,  exact)  in  your  walk.  Cf.  Colossians  4.  5, 
"Walk  in  vHsdom  (answering  to  'as  wise'  here)  toward 
them  that  are  without"  (answering  to  "circumspectly," 
t.  e.,  correctly,  in  relation  to  the  unbelievers  around,  not 
giving  occasion  of  stumbling  to  any,  but  edifying  all  by 
a  consistent  walk),  not  as  fools— Gree/c,  "not  as  unwise, 
but  as  wise."  IG.  Redeeming  the  time — (Colossians  4. 
5).  Greek,  "Buying  up  for  yourselves  the  seasonable 
time"  (whenever  it  occurs)  of  good  to  yourselves  and  to 
others.  Buying  off  from  the  vanities  of  "  them  that 
are  without"  (Colossians  4.  5),  and  of  the  "  unwise" 
(here  in  Ephesians),  the  opportune  time  afforded  to 
you  for  the  work  of  God.  In  a  narrower  sense,  special 
favourable  seasons  for  good,  occasionally  presenting  them- 
selves, are  referred  to,  of  which  believers  ouglit  diligently 
to  avail  themselves.  This  constitutes  true  "  wisdom  "  (v. 
15).  In  a  larger  sense,  the  whole  season  from  the  time  that  one 
is  spiritually  awakened,  is  to  be  "redeemed"  from  vanity 
for  God  (cf.  2  Corinthians  6.  2;  1  Peter  4.  2-4).  "  Redeem  " 
implies  tlie  preciousness  of  the  opportune  season,  a  jewel 
to  be  bought  at  any  price.  Wahl  explains,  "  Redeeming 
for  yourselves  (i.  c,  availing  yourselves  of)  the  opportun- 
ity (offered  you  of  acting  aright),  and  commanding  the 
time  as  a  master  does  his  servant."  Tittmann,  "  Watcli 
the  time,  and  make  it  your  own  so  as  to  control  it;  as 
merchants  look  out  for  opportunities,  and  accurately 
choose  out  the  best  goods;  serve  not  the  time,  but  com- 
mand it,  and  it  shall  do  what  you  approve."  So  PindaIi, 
Pylhia,  4.  509,  "The  time  followed  him  as  his  servant,  and 
was  not  as  a  runaway  slave."  because  the  days  are  evil 
— The  days  of  life  in  general  are  so  exposed  to  evil,  as  to 
make  it  necessary  to  make  the  most  of  the  seasonable  op- 
portunity so  long  as  it  lasts  (ch,  6.  13;  Genesis  47.  9;  Psalm 
49.  5 ;  Ecclesiastes  11.  2;  12. 1 ;  John  12.  35).  Besides,  there 
are  many  special  evil  days  (in  persecution,  sickness,  &c.) 
when  the  Christian  is  laid  by  in  silence,  therefore  he  needs 
the  more  to  improve  the  seasonable  times  afforded  to  him 
(Amos  5.  13),  which  St.  Paul  perhaps  alludes  to.  IT. 
354 


Wherefore— Seeing  that  ye  need  to  walk  so  circumspectly, 
choosing  and  using  therightopportuuityof  good,  unwis* 
—a different  Greek  word  from  that  i n  t'.  15.  Ttanslate,  "fool- 
ish," or  "senseless."  understanding— not  merely  know- 
ing  as  a  matter  of  fact  (Luke  12.  47),  but  knowing  with  un- 
derstanding, the  -will  of  the  Lord — as  to  how  eacli  oppor- 
tunity is  to  be  used.  The  Lord's  will,  ultimatelj',  is  our 
"  sanctiflcation  "  (1  Thessalonians  4. 3) ;  and  that  "  in  every 
thing,"  meantime,  we  should  "give  thanks"  (1  Thessalo- 
nians 5. 18;  cf,  above,  v,  10).  18.  excess — worthless,  ruinous, 
reckless  prodigality,  ^vherein— notin  the  wine  itself  when 
used  aright  (1  Timothy  5.  23),  but  in  the  "excess"  as  to  it, 
but  be  filled  witik  the  Spirit— The  effect  in  inspiration 
was  that  the  person  was  "filled"  with  an  ecstatic  exhila- 
ration, Tike  that  caused  by  wine;  hence  the  two  are  here 
connected  (cf.  Acts  2. 13-18).  Hence  arose  the  abstinence 
from  wine  of  many  of  the  prophets,  e.  g.,  John  Baptist, 
viz.,  in  order  to  keep  distinct  before  the  world  the  ecstasy 
caused  by  the  Spirit,  from  tliat  caused  by  wine.  So  also 
in  ordinary  Christians  the  Spirit  dwells  not  in  the  mind 
that  seeks  the  disturbing  influences  of  excitement,  but  in 
the  well-balanced  prayerful  mind.  Such  a  one  expresses 
his  joy,  not  in  drunken  or  worldly  songs,  but  in  Cliristian 
hymns  of  thankfulness.  19.  (Colossians  3. 16.)  to  your- 
selves— "  to  one  another,"  Hence  soon  arose  the  antipho- 
nal  or  responsive  chanting  of  which  PiiNY  writes  to  Tra- 
jan: "They  are  wont  on  a  fixed  day  to  meet  before  day- 
light [to  avoid  persecution]  and  to  recite  a  hymn  among 
themselves  by  turns,  to  Christ,  as  if  being  God."  The  Spirit 
gives  true  eloquence ;  wine,  a  spurious  eloquence,  psalms 
— generally  accompanied  by  an  instrument,  hymns — in 
direct  praise  to  God  (cf.  Acts  16.  25;  1  Corinthians  14.  26; 
James  5.  13).  songs — the  general  term  for  lyric  pieces; 
"spiritual"  is  added  to  mark  their  being  here  restricted 
to  sacred  subjects,  though  not  merely  to  direct  pi-aises  of 
God,  but  also  containing  exhortations,  prophecies,  &c. 
Contrast  the  drunken  "songs,"  Amos  8.  10.  ntaklng 
melody— Gree A,  "Playing  and  singing  with  an  instru- 
ment." in  your  heart — not  merely  with  the  tongue ;  but 
the  serious  feeling  of  the  heart  accompanying  the  singing 
of  the  lips  (cf.  1  Corinthians  14. 15;  Psalm  47.  7).  Tlie  con- 
trast is  between  the  heathen  and  the  Christian  practice, 
"Let  your  songs  be  not  tlie  drinking  songs  of  heatlien 
feasts,  but  psalms  and  hymns;  and  their  accompaniment, 
7iot  the  music  of  the  lyre,  but  the  melody  of  the  heart."  [Cony- 
BEARE  and  HowsoN.]  to  the  Lord— See  Pliny's  letter 
quoted  above:  "To  Christ  as  God."  20.  tliauks  .  .  ,  for 
all  things — even  for  adversities ;  also  for  blessings,  un- 
known as  well  <as  known  (Colossians  3, 17;  1  Thessalonians 
5.  18).  unto  God  and  the  Father— the  Fountain  of  every 
blessing  in  Creation,  Providence,  Election,  and  Redemp- 
tion, Lord  Jesus  Christ— by  whom  all  tilings,  even  dis- 
tresses, become  ours  (Romans  8.  35,  37 ;  1  Corinthians  3. 
2(^-23).  ai.  (Philippians  2.  3;  1  Peter  5.  5.)  Here  he  passes 
from  our  relations  to  God,  to  those  which  concern  our  fel- 
low-men. in  the  fear  of  God— All  the  oldest  MSS.  and 
authorities  read,  "  in  the  fear  of  Christ."  The  believer 
passes  from  under  the  bondage  of  the  law  as  a  letter,  to 
be  "the  servant  of  Christ"  (1  Corinthians  7.  22),  which, 
through  the  instinct  of  love  to  Him,  is  reall3'  to  be  "  the 
Lord's  freeman;"  for  he' is  "  under  the  law  to  Christ"  (1 
Corinthians  9.  21;  cf.  John  8.36).  Christ,  not  the  Father 
(John  5.  22),  is  to  be  our  judge.  Thus  reverential  fear  of 
displeasing  Him  is  the  motive  for  discharging  our  relative 
duties  as  Cliristians  (1  Corinthians  10.  22;  2  Corinthians  5. 
11;  1  Peter  2.13).  ii'Z.  ch.  6.9.  The  Church's  relation  to 
Christ  in  His  everlasting  purpose,  is  the  foundation  and 
archetype  of  tlie  three  greatest  of  earthly  relations,  that 
of  husband  and  wife  [v.  22-33),  parent  and  child  (ch.  6. 1-4), 
master  and  servant  (ch.  6.  4-9),  The  oldest  MSS.  omit 
"submit yourselves;"  supplying  it  from  v.  21,  "Ye  wivr» 
(submitting  yourselves)  unto  your  own  husbands."  "  Your 
own"  is  an  argument  for  submissiveness  on  the  part  of 
the  wives;  it  is  not  a  stranger,  but  your  own  husbands 
whom  you  are  called  on  to  submit  unto  (cf.  Genesis  3.  16; 
1  Corinthians  7, 2;  14.34;  Colossians  3. 18 ;  Titus  2.5;  1  Peter 
3.  1-7).  Those  subject  ought  to  submit  themselves,  of 
whatever  kind  their  superiors  are.    "  Submit "  is  the  term 


Duties  of  Wives  and  Husbands. 


EPHESIANS  V. 


Christ's  Love  to  His  Church. 


nsed  of  wives:  "obey,"  of  children  (ch.  6.  1),  as  there  is  a 
greater  equality  between  wives  and  liusbauds,  than  be- 
tween cliildi'en  and  parents,  as  unto  theLonl — Submis- 
siveness  is  rendered  by  tlie  wife  to  the  husband  under  the 
eye  of  Christ,  and  so  is  rendered  to  Clirist  Himself.  Tlie 
husband  stands  to  the  wife  in  tlie  relation  that  tlio  Lord 
does  to  the  Church,  and  tliis  is  to  be  theground  of  her  sub- 
mission: though  that  submission  is  inferior  in  kind  and 
degree  to  that  wliicli  she  owes  Clirist  (v.  24).  23.  (1  Corinth- 
ians 11.3.)  even  as— Greek,  "as  also."  and  lie  Is— The 
oldest  MSS.  read, "  Himself  (being)  Saviour,"  Ac,  omitting 
"and,"  and  "is."  In  Clirist's  case,  the  Headship  is  united 
with,  nay  gained  by.  His  having  saved  the  body  in  the 
process  of  redemption ;  so  that  (St.  Paul  implies)  1  am  not 
alleging  Christ's  Headship  as  one  entirely  identical  with 
that  otlier,  for  He  has  a  claim  to  it,  and  ollice  in  it,  pecu- 
liar to  Himself.  [Alfokd.]  The  husband  is  not  saviour 
of  the  wife,  in  wliich  particular  Clirist  excels;  hence, 
"But"  (v.  2i)  follows.  [Bengel.]  34.  TUerefoi-e-*-<>-a«s- 
late,  as  Greek,  "But,"  or  "Nevertheless,"  i.  e.,  tliough 
there  be  the  diflference  of  headsiiips  mentioned  in  v.  23, 
nevertheless,  thus  far  they  are  one,  viz.,  in  the  subjection  or 
submission  (the  same  Greek  stands  for  "is  subject,''  as  for 
"submit,"  V.  21,  22)  of  the  Church  to  Christ,  being  tlie  pro- 
totype of  that  of  the  wife  to  the  husband.  tUeli-  own — 
Not  in  most  of  the  oldest  MSS.,  and  not  needed  by  the  ar- 
gument. In  every  thing— appertaining  to  a  husband's 
legitimate  authority;  "in  tlie  Lord"  (Colossians  3.  18); 
every  thing  not  contrary  to  God.  !J5.  "Thou  hast  seen  the 
measure  of  obedience  ;  now  hear  also  the  measure  of  love. 
Do  you  wish  your  wife  to  obey  yon,  as  the  Church  is  to 
obey  Christ?  Then  have  a  solicitude  for  lier  as  Christ  had 
for  the  Church  [v.  23,  "  Himself  the  Saviour  of  tiie  body  "J ; 
and  if  it  be  necessary  to  give  thy  life  for  her,  or  to  be  cut  in 
ten  thousand  pieces,  or  to  endure  any  other  sufleriug  what- 
ever, do  not  refuse  it ;  and  if  you  sutler  thus,  not  even  so  do 
you  do  what  Christ  has  done;  for  you  indeed  do  so  being 
already  united  to  her,  but  He  did  so  for  one  that  treated 
Him  with  aversion  and  hatred.  As,  therefore.  He 
brought  to  His  feet  one  that  so  treated  Him,  and  that 
even  wantonly  spurned  Him,  by  much  tenderness  of  re- 
gard, not  liy  threats,  insults,  and  terror:  so  also  do  you 
act  towards  your  wife,  and  though  you  see  her  disdainful 
and  wantonly  wayward,  you  will  be  able  to  bring  her  to 
j'our  feet  by  much  though tfulness  for  her,  by  love,  by 
kindness.  For  no  bond  is  more  sovereign  in  binding 
than  such  bonds,  especially  in  the  case  of  husband  and 
wife.  For  one  may  constrain  a  servant  by  fear,  though 
not  even  he  is  so  to  be  bound  to  you ;  for  he  may  readily 
run  away.  But  the  companion  of  your  life,  the  mother 
of  your  children,  the  basis  of  all  your  joy,  you  ouglit  to 
bind  to  you,  not  by  fear  and  tlireats,  but  by  love  and  at- 
tachment." [Chbysostom.]  gave  Ulmself—GreeA;,  "gave 
Himself  up."  for  it— translate,  "for  lier."  Tlie  relation 
of  the  Church  to  Christ  is  the  ground  of  Christianity's 
having  raised  woman  to  her  due  place  in  the  social  scale, 
from  which  slie  was,  and  is,  excluded  in  heathen  lands. 
ae.  ganctlfy— f.  e.,  consecrate  her  to  God.  Cf.  John  17. 19, 
meaning,  "I  devote  myself  as  a  holy  sacrifice,  tliat  my  dis- 
ciples also  may  be  devoted  or  consecrated  as  holy  in 
(through)  tlie  truth."  [Neandeu]  (Hebrews  2.11;  10.10, 
Note ;  13. 12).  and  cleanse— rather,  as  Greek,  " cleansi ng," 
without  the  "  and."  wltli  tUe  ^vosUIng  of  water— ratlier 
as  Greek,  "with,"  or  "by  tlie  laver  of  the  water,"  viz.,  the 
baptismal  water.  So  it  ought  to  be  translated,  Titus  3.  5, 
the  only  other  passage  in  the  New  Testament  where  it 
occurs.  As  the  bride  passed  tlirough  a  purifying  batli  be- 
fore marriage,  so  the  Church  (cf.  Ilevelation  21.  2).  He 
speaks  of  baptism  according  to  its  high  ideal  and  design, 
as  If  the  Inward  grace  accompanied  the  outward  rite; 
hence  he  asserts  of  outward  baptism  whatever  is  involved 
in  a  believing  appropriation  of  the  Divine  truths  it  sym- 
bolizes, and  says  that  Christ,  by  baptism,  has  purified  the 
Church  [Nkandek]  (1  Peter  3.21).  by  the  word— Grce^•, 
"IN  the  word."  To  be  joined  with  "cleansing  it,"  or 
"her."  The  "word  of  faith"  (Romans  10. 8, 9, 17),  of  which 
confession  Is  made  in  baptism,  and  whlcli  carries  the  real 
cleansing  (John  15.  3;  17.  17)  and  regenerating  power  (1 


Peter  1.  23;  3.  21^.  [Alford.]  So  Atjgustine,  Tract  80,  in 
John,  "Take  awaj'  tlie  word,  and  wliat  is  the  water  save 
water?  Add  the  word  to  the  element,  and  it  becomes  a 
sacrament,  being  itself  as  it  were  the  visible  word."  The 
regenerating  efllcacy  of  baptism  is  conveyed  in,  and  by, 
the  Divine  word  alone.  27.  he— Tlie  oldest  MSS.  and 
authorities  read,  "That  He  might  Ilitnselj  present  unto 
Himself  the  Church  glorious,"  viz.,  as  a  bride  (2  Corin- 
thians 11. 2).  ^oit/iess and  f/Zo)-^ are  inseparable.  "Clean- 
sing" is  the  necessary  preliminary  to  both.  Holiness  is 
gloi-y  internal;  (/lory  is  holiness  shining  forth  outwardly. 
The  laver  of  baptism  is  the  vehicle,  but  the  word  is  the 
nobler  and  true  instrument  of  tlie  cleaiisbig.  [Bengel.] 
It  is  Clirist  that  prepares  the  Church  with  the  necessary 
ornaments  of  grace,  for  presentation  to  Himself,  as  the 
Bridegroom  at  His  coming  again  (Matthew  25.  1,  &c. ; 
Revelation  19.  7;  21.  2).  not  having  spot— (Song  of  Solo- 
mon -1.  7.)  Tlie  visible  Cliurch  now  contains  clean  and 
unclean  together,  like  Noah's  ark ;  like  the  wedding-room 
which  contained  some  that  had,  and  others  that  had  not, 
the  wedding  garment  (Matthew  22.  10-14;  cf.  2  Timothy  2. 
20);  or  as  the  good  and  bad  fish  are  taken  in  the  same  net 
because  it  cannot  discern  the  bad  from  the  good,  the  fish- 
ermen being  unable  to  know  what  kind  of  fish  the  nets 
have  taken  under  the  waves.  Still  the  Church  is  termed 
"  holy"  in  the  creed,  in  reference  to  her  ideal  and  ultimate 
destination.  When  the  Bridegroom  comes,  the  bride 
shall  be  presented  to  Him  wholly  without  spot,  the  evil 
being  cut  off  from  the  body  for  ever  (Matthew  13.  47-50). 
Not  tiiat  there  are  two  cliurches,  one  with  bad  and  good 
intermingled,  another  in  wliich  there  are  good  alone; 
but  one  aud  the  same  Church  in  relation  to  dilTerent 
times,  now  with  good  and  evil  together,  hereafter  with 
good  alone.  [Pearson.]  38.  Translate,  "So  ought  hus- 
bands also  (thus  the  oldest  MSS.  read)  to  love  their  own 
(cf.  N'ote,  V.  22)  wives  as  their  own  bodies."  "He  that 
loveth  his  own  wife,"  t&c.  (v.  31).  So  there  is  the  same 
love  and  the  same  union  of  body  between  Christ  and  the 
Churcli  {v.  30,  32).  29.  For— Supply,  and  we  all  love  our- 
selves: "For  no  man,"  &c.  his  own  flesh — (F.  31,  end.) 
nourisheth— CrreeA;,  "nourisheth  it  up,"  viz.,  to  maturity 
"Nourisheth,"  refers  to  food  and  internal  sustenance; 
"cherisheth,"  to  clothing  and  external  fostering,  even 
as— translate,  "even  as  also."  the  Lord — The  oldest  MSS. 
read,  "Christ."  Exodus  21.10  prescribes  three  duties  to 
the  husband.  The  two  former  (food  and  raiment)  are 
here  alluded  to  in  a  spiritual  sense,  by  "nourisheth  and 
cherisheth;"  the  third  "duty  of  marriage"  is  not  added 
in  consonance  with  the  holy  propriety  of  Scripture  lan- 
guage: its  antitype  is,  "know  tlie  Lord"  (Hosea  2. 19,  20). 
[Bengel].  30.  For— Greefc,  "Because"  (1  Corinthians  (5. 
15).  Christ  nourisheth  and  clierishcth  tlie  Church  as 
being  of  one  flesh  witli  Him.  I'runslate,  "Because  we  are 
members  of  His  body  (His  literal  body),  being  of  His  flesh 
and  of  His  bones"  [Alfokd]  (Genesis  2.  23,  24).  The  Greek 
expresses,  "Being  formed  out  of,"  or  "of  the  substance  of 
His  flesh,"  &c.  Adam's  deep  sleep,  wherein  Eve  was 
formed  from  out  of  his  opened  side,  is  an  emblem  of 
Christ's  death,  which  was  the  birth  of  the  Spouse,  the 
Church.  John  12.21;  19.34,35,  to  which  verses  25,26,27 
allude,  as  implying  atonement  by  His  6iood,  and  sancti- 
fication  by  the  "water,"  answering  to  that  which  flowed 
from  His  side  (cf.  also  John  7.  38,  39;  1  Corinthians  6. 11). 
As  Adam  gave  Eve  a  new  name,  Hebrew,  Isha,  "woman," 
formed  from  his  own  rib,  Ish,  "man,"  signifying  her 
formation  from  him,  so  Clirist,  Revelation  2.  17;  3.  12. 
Genesis  2.  21,  23,  24  puts  the  bones  first,  because  the  refer- 
ence there  Is  to  the  natural  structure.  But  St.  Paul  is 
referring  to  the  flesh  of  Christ.  It  Is  not  our  bones  aud 
flesh,  but  "we"  that  are  spiritually  propagated  (in  our 
soul  aud  spirit  now,  and  in  the  body  hereafter,  regen- 
erated) from  the  manhood  of  Christ  which  has  flesh  aud 
bones.  We  are  members  of  His  glorified  body  (John 
6.  53).  The  two  oldest  existing  MSS.,  and  Coptic  or  Meui' 
philic  version,  omit  "of  His  flesh  and  of  His  bones:"  the 
words  may  have  crept  into  the  text  through  the  Jfargin 
from  Genesis  2.  23,  LXX.  However,  Irenjkus,  294,  and 
the  old  Latin  and  Vulgate  versions,  with  some  good  old 

355 


Duties  oj  Children  to  their  Parents. 


EPHESIANS  VI. 


Of  Servants  to  their  Hasten. 


MSS.,  have  them.  31.  For  this  cause-jThe  propaga- 
tion of  the  Church  from  Christ,  as  that  of  Eve  from 
Adam,  is  the  foundation  of  the  spiritual  marriage. 
The  natural  marriage,  wherein  "a  man  leaves  father 
and  mother  (the  oldest  MSS.  omit  'his')  and  is  joined 
unto  his  wife,"  is  not  the  principal  thing  meant  here,  but 
the  spiritual  marriage  represented  by  it,  and  on  which 
it  rests,  whereby  Christ  left  the  Father's  bosom  to  woo 
to  Himself  the  Church  out  of  a  lost  world:  v.  32  proves 
this:  His  earthly  mother  as  such,  also.  He  holds  in 
secondary  account  as  compared  with  His  spiritual  Bride 
(Luke  2.  48,  49;  8.19-21;  11.27,28).  He  shall  again  leave 
His  Father's  abode  to  consummate  the  union  (Matthew 
25. 1-10;  Revelation  19.  7).  they  two  shall  be  one  flesh— 
So  the  Samaritan  Pentateuch,  LXX.,  &c.,  read  (Genesis 
2.  24),  Instead  of  "  they  shall  be  one  flesh."  So  Matthew 
19.  5.  In  natural  marriage,  husband  and  wife  combine 
the  elements  of  one  perfect  human  being:  the  one  being 
Incomplete  without  the  other.  So  Christ,  as  God-man,  is 
pleased  to  make  the  Church,  the  body,  a  necessary  ad- 
junct to  Himself,  the  Head.  He  is  the  archetype  of  the 
Church,  from  whom  and  according  to  whom,  as  the  pattern, 
she  is  formed.  He  is  her  Head,  as  the  husband  is  of  the 
wife  (Romans  6. 5;  1  Corinthians  11. 3 ;  15.  -15).  Christ  will 
never  allow  any  power  to  sever  Himself  and  His  bride, 
indissolubly  joined  (Matthew  19.6;  John  10.28,  29;  13. 1). 
aa.  Rather,  "  This  mystery  is  a  great  one."  Tliis  profound 
truth,  beyond  man's  poiver  of  discovering,  but  now  revealed, 
viz.,  of  the  spiritual  union  of  Christ  and  the  Church,  rep- 
resented by  the  marriage  union,  is  a  great  one,  of  deep 
import.  See  Note,  v.  30.  So  "  mystery"  is  used  of  a  Divine 
truth  not  to  be  discovered  save  by  revelation  of  God  (Ro- 
mans 11.25;  1  Corinthians  15.  51).  Tlie  Vulgate  wrongly 
translates,  "This  is  a  great  sacrament,"  wliicli  is  made  the 
plea  by  the  Roihish  Church  (in  spite  of  the  blunder  hav- 
ing been  long  ago  exposed  by  their  own  commentators, 
Cajetan  and  Esxius)  for  making  marriage  a  sacrament  ; 
it  is  plain,  not  marriage  in  general,  but  that  of  Christ  and 
the  Church,  is  what  is  pronounced  to  be  a  "great  mys- 
tery," as  the  words  following  prove,  "  J(emphatic)  say  it 
in  regard  to  Christ  and  to  the  Church"  (so  the  Greek  is 
best  translated).  "I,  while  I  quote  these  words  out  of 
Scripture,  use  them  in  a  higher  sense."  [Conybeare  and 
HOWSON.]  33.  Nevertheless— Not  to  pursue  further  tlie 
mystical  meaning  of  marriage.  Translatea.fi  Greek,  "Do 
ye  also  (as  Christ  does)  severally  each  one  so  love,"  etc. 
The  words,  "  severally  each  one,"  refer  to  them  in  tlieir  in- 
dividual capacity,  contrasted  with  the  previous  collective 
view  of  the  members  of  the  Cliurch  as  the  bride  of  Clirist. 

CHAPTER  VI. 
Ver.  1-24.  Mtjtxtai,  Duties  of  Pahents  and  Chil- 
DRiiN:  Masters  and  Servants:  Our  Life  a  War- 
fare: The  Spiritual  Armour  Needed  against 
Spiritual  Foes.  Conclusion,  l.  obey— stronger  than 
the  expression  as  to  wives,  "submitting,"  or  "being 
subject"  (ch.5. 21).  Obedience  is  more  unreasoning  and 
implicit;  submission  is  the  willing  subjection  of  an  in- 
ferior in  point  of  order  to  one  who  has  a  right  to  com- 
mand, la  the  liord— Both  parents  and  children  being 
Christians  "in  the  Lord,"  expresses  tJie  element  in 
which  the  obedience  is  to  take  place,  and  tlie  motive 
to  obedience.  In  Colossians  3.20,  it  is,  "Children,  obey 
your  parents  in  all  things."  This  clause,  "in  the  Lord," 
would  suggest  the  due  limitation  of  the  obedience  re- 
quired (Acts  5.29;  cf.  on  the  other  hand,  tlie  abuse,  Mark 
7. 11-13).  right— Even  by  natural  law  we  sliould  render 
obedience  to  them  from  whom  we  have  derived  life.  3. 
Here  the  authority  of  revealed  law  is  added  to  that  of  nat- 
ural law.  which  la  . .  .  promise- The  "promise"  is  not 
made  the  main  motive  to  obedience,  but  an  incidental 
one.  The  main  motive  is,  because  it  is  God's  will  (Deuter- 
onomy 5. 16,  "Honour  thy  father  and  mother,  as  the  Lord 
thy  God  Aa«/»  commanded  thee");  and  that  it  is  so  pecu- 
liarly, is  shown  by  His  accompanying  It  "  with  a  promise." 
first— in  the  decalogue  with  a  special  promise.  The  prom- 
ise in  the  second  commandment  is  a  geyieral  one  Their 
356 


duty  Is  more  expressly  prescribed  to  children  than  to 
parents;  for  love  descends  rather  than  ascends.  [Ben- 
gel.]  This  verse  proves  the  law  in  the  Old  Testament  is 
not  abolished.  3.  long  on  the  earth — In  Exodus  20. 12, 
"long  upon  the  land  which  the  Lord  thy  God  giveth  thee^^ 
which  St.  Paul  adapts  to  Gospel  times,  by  taking  away  the 
local  and  limited  reference  peculiar  to  the  Jews  in  Ca- 
naan. The  godly  are  equally  blessed  in  every  land,  as  the 
Jews  were  in  the  land  which  God  gave  them.  This  prom- 
ise is  always  fulfllled,  either  literally,  or  by  the  substitu- 
tion of  a  higher  blessing,  viz.,  one  spiritual  and  eternal 
(Job  5. 20 ;  Proverbs  10. 27).  The  substance  and  essence  of 
the  law  are  eternally  in  force:  its  accidents  alone  (apply- 
ing to  Israel  of  old)  are  abolished  (Romans  6.  15).  4. 
fathers  — including  mothers;  the  fathers  are  specified  as 
being  tlie  fountains  of  domestic  authority.  Fathers  are 
more  prone  to  passion  in  relation  to  their  children  than 
mothers,  whose  fault  is  rather  over-indulgence,  provoke 
not— irritate  not,  by  vexatious  commands,  unreasonable 
blame,  and  uncertain  temper.  [Alford.]  Colossians  3. 
21,  "  lest  they  be  discouraged."  nurtnre — Greek,  "  disci- 
pline," viz..  training  by  chastening  in  act  where  needed 
(Job  5. 17;  Hebrews  12.7).  admonition — training  Yty  words 
(Deuteronomy  6.7;  Proverbs  22.6,  Margin,  "catechise"), 
whether  of  encouragement,  or  remonstrance,  or  reproof, 
according  as  is  required.  [Trench.]  Contrast  1  Samuel 
3.  13,  Margin,  of  the  Lord— such  as  the  Lord  approves, 
and  by  His  Spirit  dictates.  5.  Servants— Zii.,  "slaves." 
masters  according  to  the  flesh— in  contrast  to  your  true 
and  heavenly  Master  (v.  4).  A  consolatory  hint  that  the 
mastership  to  which  they  were  subject,  was  but  for  a  time 
[Chrysostom]  ;  and  that  their  real  liberty  was  still  their 
own  (1  Corinthians  7.22).  fear  and  tremWing— not  sla- 
vish terror,  but  (1  Corintliians2. 3,  JVo^e;  2  Corinthians 7. 15) 
an  anxious  eagerness  to  do  your  duly,  and  a  fear  of  dis- 
pleasing, as  great  as  is  produced  in  the  ordinary  slave  by 
"threatenings"  (v.  9).  singleness — without  double-mlnd- 
edness,  or  "eye-service"  {v.  6),  which. seeks  to  please  out- 
wardly, without  the  sincere  desire  to  make  the  master's 
interest  at  all  times  the  first  consideration  (1  Chronicles 
29.17;  Matthew  6.22,23;  Luke  11.31).  "Simplicity."  G. 
(CoLossians  3.  22.)  Seeking  to  please  their  masters  only  so 
long  as  these  have  tlieir  eyes  on  them:  as  Gehazi  was  a 
very  different  man  in  his  master's  presence  from  what  he 
was  in  his  absence  (2  Kings  5).  mcn-pleasers — not  Clirist- 
pleasers  (cf.'Galatians  1.10;  1  Thessalonians-2.  4).  doing 
tlie  will  of  God— the  unseen  but  ever-present  Master:  the 
best  guarantee  for  your  serving  faithfully  your  earthly 
master  alilce  wlien  present  and  when  absent,  from  the 
heart— ?i7.,  sord  (Psalm  111.  1 ;  Romans  13.  5).  7.  good  -will 
— expressing  his  feeling  towards  his  master;  as  "doing 
the  will  of  God  from  tlie  heart"  expresses  the  source  of 
that  feeling  (Colossians  3.  2:^).  "Good  will"  is  stated  by 
Xenophon  (Economics)  to  be  the  principal  virtue  of  a  slave 
towards  liis  master:  a  real  regai'd  to  his  master's  interest 
as  if  his  own,  a  fljooci  will  wliioli  not  even  a  master's  se- 
verity can  extinguish.  8.  any  man  doeth— Greei-,  "any 
man  shall  have  done,"  t.  e.,  shall  be  found  at  the  Lord's 
coming  to  have  done,  the  sanie— in  full  payment,  in 
heaven's  currency,  shall  .  .  .  receive — (2  Corinthians  5. 
10;  Colossians  3.  25 ;  but  all  of  grace,  Luke  17. 10.)  bond  or 
free— (1  Corinthians  7.  22;  12.13;  Galatians  3.  28 ;  Colossians 
3.11.)  Christ  does  not  regard  such  distinctions  In  His 
present  dealings  of  grace,  or  in  His  future  judgment.  The 
slave  that  has  acted  faithfully  for  the  Lord's  sake  to  his 
master,  though  the  latter  may  not  repay  his  faithfulness, 
shall  have  the  Lord  for  his  Paymaster.  So  the  freeman 
who  has  done  good  for  the  Lord's  sake,  though  man  may 
not  pay  him,  has  the  Lord  for  his  Debtor  (Proverbs  19. 17). 
9.  the  same  things— 3/i<<a<t4  mutandis.  Show  the  same 
regard  to  God's  will,  and  to  your  servants'  well-being,  in 
your  relation  to  them,  as  they  ought  to  have  in  their  rela- 
tion to  you.  Love  regulates  the  duties  both  of  servants 
and  masters,  as  one  and  the  same  light  attempers  various 
colours.  Equality  of  nature  and  faith  is  superior  to  dis- 
tinctions of  rank.  [Bengel.]  Christianity  makes  all  men 
brothers:  cf.  Leviticus  25.  42,  43;  Deuteronomy  15. 12;  Jere- 
miah 34. 14  as  to  how  the  Hebrews  were  bound  to  treat 


Ow  Life  is  a  Warfare. 


EPHESIANS  VI. 


The  Whole  Christian  Armour. 


their  brethren  In  service;  much  more  ought  Christians  to 
act  with  love,  tlireatenliig  —  GrceAr,  "the  threatening" 
■which  masters  commonly  use.  "  Masters"  in  the  Oreek,  is 
not  so  strong  a  term  as  "  despots :"  it  implies  authoriti/,  but 
not  absolute  dominalion.  your  Master  also— Tlie  oldest 
MSS.  read,  "the  Master  botli  of  them  and  you:"  "their 
Master  and  yours."  Tliis  more  forcibly  brings  out  the 
equality  of  slaves  and  masters  in  the  siglit  of  God. 
Bbneca,  Thyestes,  607,  says,  "  Whatever  an  inferior  dreads 
from  you,  this  a  superior  Master  tlireatens  yourselves 
with:  every  authority  here  is  under  a  higher  above." 
As  you  treat  j'our  servants  so  will  He  treat  you.  ncitUcr 
.  .  .  respect  of  persons — He  will  not,  in  judging,  acquit 
thee  because  thou  art  a  master,  or  condemn  him  because 
he  Is  a  servant  (Acts  10.  34;  Romans  2.  11 ;  Galatians  2.  6; 
Colossians  3.  25 ;  1  Peter  1. 17).  Derived  from  Deuteronomy 
10.17;  2  Chronicles  19.7.  10.  my  brethren. — Some  of  the 
Oldest  MSS.  omit  these  words.  Some  with  F«?f?a^e  retain 
them.  The  phrase  occurs  nowhere  else  in  the  Epistle  (see, 
however,  t).  ^) ;  if  genuine,  it  is  appropriate  herein  tlie 
close  of  the  Epistle,  where  he  is  urging  his  fellow-soldiers 
to  the  good  fight  in  the  Christian  armour.  Most  of  the 
oldest  MSS.  for  "  finallj',"  read,  "  henceforward,"  or  "  from 
henceforth"  (Galatians  6.  17).  be  strong— G'j'ee/:,  "be 
strengthened."  iii  tlie  power  of  bis  niiglit — Christ's 
might:  as  in  ch.  1.  19,  it  is  the  Father's  might.  11.  the 
'Whole  armour — The  armour  of  light  (Romans  13.  12);  on 
the  right  hand  and  left  (2  Corinthians  G.  7).  The  panoply 
offensive  and  defensive.  An  image  readily  suggested  by 
the  Roman  armoury,  St.  Paul  being  now  in  Rome.  Re- 
peated emphatically,  v.  13.  In  Romans  13.  14  it  is,  "Put 
ye  on  the  LordJesus  Christ;"  in  putting  on  Him,  and  tlie 
new  man  in  Him,  we  put  on  "  the  whole  armour  of  God." 
No  opening  at  the  head,  the  feet,  the  heart,  the  belly,  the 
eye,  the  ear,  or  the  tongue,  is  to  be  given  to  Satan.  Be- 
lievers have  once  for  all  overcome  him ;  but  on  the  ground 
of  this  fundamental  victory  gained  over  liira,  tliey  are 
ever  again  to  fight  against  and  overcome  him,  even  as 
they  who  once  die  with  Christ  have  continually  to  mor- 
tify their  members  upon  earth  (Romans  6. 2-14 ;  Colossians 
3.3,5).  of  God— furnished  by  God  ;  not  our  own,  else  it 
would  not  stand  (Psalm  35. 1-3).  Spiritual,  therefore,  and 
mighty  through  God,  not  carnal  (2  Corinthians  10.  4), 
-vrUes — lit.,  "schemes  sought  out"  for  deceiving  (cf.  2  Co- 
rinthians H.  14).  the  devil— the  ruling  chief  of  the  foes 
(v.  12)  organized  into  a  kingdom  of  darkness  (Matthew  12. 
26),  opposed  to  the  kingdom  of  light,  la.  GVeefc,  " For  our 
•wx'estling  ('  the  wi'estling '  in  which  we  are  engaged)  is  not 
against  flesh,"  «ic.  Flesh  and  blood  foes  are  Satan's  mere 
tools,  the  real  foe  lurking  behind  them  is  Satan  himself, 
•with  whom  our  conflict  is.  "  Wrestling  "  implies  that  it 
is  a  hand-to-hand  and  foot-to-loot  struggle  for  the  mas- 
tery:  to  wrestle  successfully  with  Satan,  we  must  wrestle 
■with  GoD  in  irresistible  prayer  like  Jacob  (Genesis  32.  24- 
29;  Hosea  12.4).  Traiulate,  "The  principalities  .  .  .  Ihe 
powers  "  (ch.  1. 21 ;  Kote ;  3. 10 ;  Colossians  1. 10).  The  same 
grades  of  power  are  specified  in  the  case  of  the  demons 
here,  as  in  that  of  angels  there  (cf.  Romans  8.  3S;  1  Corin- 
thians 15.24;  Colossians  2.  15).  The  Ephesians  had  prac- 
tised sorcery  (Acts  19. 19),  so  that  he  appropriately  treats 
of  evil  spirits  in  addressing  them.  The  more  clearly  any 
book  of  Scripture,  as  this,  treats  of  the  economy  of  the 
kingdom  of  light,  tlie  more  clearly  does  it  set  fortli  the 
kingdom  of  darkness.  Hence,  nowhere  does  the  satauic 
kingdom  come  more  clearly  into  view  than  in  the  Gospels 
■which  treat  of  Christ,  the  true  Light,  rulers  of  the  dark- 
ness of  this  ■world  — GVceA:,  "age"  or  "course  of  the 
■world."  But  the  oldest  MSS.  omit  "  of  world."  Translate, 
"Against  the  world-rulers  of  this  (present)  darkness  "  (ch. 
2.  2;  6.  8;  Luke  22.  53;  Colossians  1.  13),  On  Satan  and  his 
demons  being  "world-rulers,"  cf.  John  12.31;  14.30;  16. 
H;  Luke  4.  6;  2  Corinthians  4.  4;  1  John  5. 19,  Gcfe/:,  "lieth 
In  the  wicked  one."  Though  they  be  "  world-rulers,"  they 
are  not  the  ruler  of  the  universe;  and  their  usurped  rule 
of  the  world  is  soon  to  ocase,  when  He  shall  "come  whose 
right  it  is  "  (Ezeklel  21.  27).  Two  cases  prove  Satan  not  to 
be  a  mere  subjective  fancy:  (1.)  Christ's  temptation;  (2.) 
the  entrance  of  demons  into  the  swine  (for  these  are  in- 


capable of  such  fancies),  Satan  tries  to  parody,  or  imi- 
tate in  a  perverted  way,  God's  working  (2  Corinthians 
11. 13, 14).  So  when  God  became  incarnate,  Satan,  by  his 
demons,  took  forcible  possession  of  human  bodies.  Thus 
the  demoniacally  possessed  were  not  peculiarly  wicked, 
but  miserable,  and  so  fit  subjects  for  Jesus'  pity.  St,  Paul 
makes  no  mention  of  demoniacal  possession,  so  that  in 
the  time  he  wrote,  it  seems  to  have  ceased;  It  probably 
was  restricted  to  the  period  of  the  Lord's  incarnation,  and 
of  the  foundation  of  His  Church,  spiritual  wickedness 
— rather  as  Greek,  "  3'/ie  spiritual  hosts  of  wickedness," 
As  three  of  the  clauses  describe  the  power,  so  this  fourth, 
the  wickedness  of  our  spiritual  foes  (Matthew  12,  45).  in 
high  places- GreeA:,  "heavenly  places:"  in  ch,  2.  2,  "the 
air,"  where  see  the  JS^otc.  The  alteration  of  expression  to 
"in  heavenly  places, "  is  in  order  to  mark  the  higher  range 
of  their  powers  than  ours,  they  having  been,  up  to  the  as- 
cension (Revelation  12,  5,  9,  10),  dwellers  "  in  the  heavenly 
places  "  (Job  1,  7),  and  being  now  in  the  regions  of  the  air 
wliich  are  called  the  heavens.  Moreover,  pride  and  pre- 
sumption are  the  sins  in  heavenly  places  to  which  they 
tempt  especiallj',  being  those  by  which  they  themselves 
fell  from  heavenly  places  (Isaiah  14, 12-15),  But  believers 
have  naught  to  fear,  being  "blessed  ■with  all  spiritual 
blessings  in  the  heavenly  places  "  (ch,  1,  3),  13.  take  ,  . 
of  God— not  "  make,"  God  has  done  that :  you  have  only 
to  "  take  up  "  and  put  it  on.  The  Ephesians  were  familiar 
with  the  idea  of  the  gods  giving  armour  to  mythical 
heroes:  thus  St,  Paul's  allusion  would  be  appropriate. 
tlie  evil  day— the  day  of  Satan's  special  assaults  {v.  12,  16) 
in  life  and  at  the  dying  hour  (cf.  Revelation  3,10),  We 
must  have  our  armour  always  on,  to  be  ready  against  the 
evil  day  which  maj'  come  at  any  moment,  the  war  being 
perpetual  (Psalm  41,1,  Margin),  done  all— rather,  "ac- 
complished all  things,"  viz.,  necessary  to  the  fight,  and  be- 
coming a  good  soldier,  stand— The  repetition  in  v,  11, 14, 
shows  that  standing,  i.  e.,  maintaining  our  ground,  not 
.yielding  or  fleeing,  is  the  grand  aim  of  the  Christian  sol- 
dier. 'Translate  0.S  Greek,  "Having  girt  about  your  loins 
with  truth,"  i.  e.,  with  truthfulness,  sincerity,  a  good  con- 
science (2  Corinthians  1.  12;  1  Timothy  1.  5, 18;  3,  9),  Truth 
is  the  band  that  girds  up  and  keeps  together  the  flowing 
robes,  so  as  that  the  Christian  soldier  may  be  unencum- 
bered for  action.  So  tlie  Passover  was  eaten  with  the 
loins  girt,  and  tlie  shoes  on  the  feet  (Exodus  12,  11;  cf, 
Isaiah  5.  27;  Luke  12.  'Ao).  Faithfulness  (LXX.,  "truth") 
is  the  girdle  of  Idessiah  (Isaiah  11, 5) :  so  truth  of  His  follow- 
ers, having  on — G?'eeA-,  "  having  put  on,"  breastplate 
of  righteousness  — Isaiah  59,  17,  similarly  of  Messiali, 
"Righteousness"  is  here  joined  with  "truth,"  as  in  ch. 
5, 9:  righlcou-iness  in  works,  truth  in  words  [Estius](1  John 
3.  7),  Clirist's  righteousness  inwrought  in  us  by  the  Spirit. 
"Faith  and  love,"  i.e.,  faith  working  righteousness  by 
love,  are  "the  breastplate"  in  I  Thessalonlans  5,8,  15. 
Translate,  "  Having  shod  your  feet "  (referring  to  the  san- 
dals, or  to  the  military  shoes  then  used),  the  prepara- 
tion—rather, "the  preparedness,"  or  "readiness  of,"  t,  e., 
arising  from  the  "Gospel"  (Psalm  10.17),  Preparedness 
to  do  and  suffer  all  that  God  wills;  readiness  for  march, 
as  a  Cliristian  soldier.  Gospel  of  peace- (cf.  Luke  1,79; 
Romans  10,15),  The  "peace"  within  forms  a  beautiful 
contrast  to  the  raging  of  the  outward  conflict  (Isaiah 
26,  3;  Philippians  4,  7),  IG.  Above  all— rather,  "Over 
all;"  so  as  to  cover  all  that  has  been  put  on  before. 
Three  integuments  are  specified,  the  breastplate,  gii-dle, 
and  shoes;  two  defences,  the  helmet  and  shield;  and 
two  offensive  weapons,  the  sword  and  the  spear  (prayer). 
Alfokd  translates,  "Besides  all,"  as  the  Greek  is 
translated,  Luke  3.  20,  But  if  it  meant  this,  it  would 
have  come  last  in  the  list  (cf,  Colossians  3,  14),  shield 
—the  large  oblong  oval  door-like  shield  of  the  Romans, 
four  feet  long  by  two  and  a  lialf  feet  broad;  not  the 
small  round  buckler,  ye  shall  be  able— not  merely  "ye 
may."  The  shield  of  faith  will  certainly  intercept,  and 
so  "quench,  all  the  fiery  darts"  (an  image  from  the  an- 
cient fire-darts,  formed  of  cane,  with  tow  and  combus- 
tibles ignited  on  the  head  of  the  shaft,  so  as  to  set  fire  to 
wood- work,  tents,  Ac.)    of  the  wicked— rather  "of  the 

357 


Introduction. 


PHILIPPIANS. 


Introduction. 


BTili  ONE."    Faith  conquers  him  (1  Peter  5.  9),  and  his 
darts  of  temptation  to  wrath,  lust,  revenge,  despair,  &c. 
It  overcomes  the  world  (1  John  5.  4),  and  so  the  prince  of 
the  world  (1  John  5. 18).    17.  take— A  different  Greek  word 
from  that  in  v.  13, 16;  translate,  therefore,  "Receive,"  "ac- 
cept," viz.,  the  helmet  offered  by  the  Lord,  viz.,  "  salvation" 
appropriated,  as  1  Thessalonians  5.  8,  "Helmet,  the  hope 
of  salvation ;"  not  an  uncertain  hope,  but  one  that  brings 
with  it  no  shame  of  disappointment  (Romans  5.  5).    It  is 
subjoined  to  the  shield  of  faith,  as  being  its  inseparable 
accompaniment  (cf.  Romans  5.  1,  5).     The  head  of  the 
soldier  was  among  the  principal  parts  to  be  defended,  as 
ou  it  the  deadliest  strokes  might  fall,  and  it  is  the  head 
that  commands  the  whole  body.    The  head  is  the  seat  of 
the  mind,  which,  when  it  has  laid  hold  of  the  sure  Gospel 
"hope"  of  eternal  life,  will  not  receive  false  doctrine,  or 
give  way  to  Satan's  temptations  to  despair.    God,  by  this 
hope,  "  lifts  up  the  head"  (Psalm  3.  3 ;  Luke  21.  28).    sword 
of  tbe  Spirit— i.  e.,  furnished  by  the  Spirit,  who  inspired 
the  writers  of  the  word  of  God  (2  Peter  1.  21).    Again  the 
Trinity  is  implied:  the  Spirit  here;  and  Christ  in  "salva- 
tion "  and  God  the  Father,  v.  13  (cf.  Hebrew  i.  12;  Revela- 
tion 1. 16;  2. 12).    The  two-edged  sword,  cutting  both  ways 
(Psalm  45.  3,  5),  striking  some  with  conviction  and  con- 
version, and   others  with   condemnation  (Isaiah    11.  4; 
Revelation  19. 15),  is  in  the  mouth  of  Christ  (Isaiah  49. 2),  in 
the  hand  of  His  saints  (Psalm  149.  6).    Christ's  use  of  this 
sword  in  the  temptation  is  our  pattern  as  to  how  we  are 
to  wield  it  against  Satan  (Matthew  4.  4,  7, 10).    There  is  no 
armour  specified  for  the  back,  but  only  for  the  front  of 
the  body ;  implying  that  we  must  never  turn  our  back  to 
the  foe  (Luke  9.  62) ;  our  only  safety  is  In  resisting  cease- 
lessly (Matthew  4.  11;  James  4.  7).    18.  alwaya—Greek, 
"in  every  season;"    implying   opportunity  and  exigency 
(Colossians  4.  2).    St.  Paul  uses  the  very  words  of  Jesus  in 
Luke  21.  36  (a  Gospel  which  he  quotes  elsewhere,  in  unde- 
signed consonance  with  the  fact  of  St.  Luke  being  his 
associate  in  travel,  1  Corinthians  11.  23,  &c. ;  1  Timothy  5. 
18).    Cf.  Luke  18. 1;  Romans  12. 12;  1  Thessalonians  5. 17. 
-tvitli  all— i.  e.,  every  kind  of.    prayer— a  sacred  term  for 
prayer  in  general,    supplication— a  comr.ion  term  for  a 
special  kind  of  prayer  [Harless],  an  irni^loring  request. 
"Prayer"    for   obtaining    blessings,    "supplication"    for 
averting  evils  which  we  fear.  [Grotius.]    in  tJie  Spirit- 
to  be  joined  with  "  praying."    It  is  he  in  us,  as  the  Spirit 
of  adoption,  who  prays,  and  enables  us  to  pray  (Romans 
8. 15,  26;  Galatians  4.  6;  Jude  20).    watching— not  sleeping 
(ch.  5. 14;  Psalm  88. 13;  Matthew  26.  41).    So  in  the  temple 
a,  perpetual  watch  was  maintained  (cf.  Anna,  Luke  2.  37). 
thereunto — "watching  unto"  (with  a  view  to)  prayer  and 
supplication,    wltli— Greek,  "in."    Persevering  constancy 
("  perseverance")  and  (t.  e.,  exhibited  in)  supplication  are 
to  be  the  element  in  which  our  watchfulness  is  to  be  exer- 
cised,   for  all  saints— as  none  is  so  perfect  as  not  to  need 
the  intercessions  of  his  fellow-Christians.  19.  for  ine — A 
different  Greek  preposition  from  that  in  v.  18 ;  translate, 
therefore,  "on  my  behalf."    that  I  may  open  my  mouth 
boldly — rather,  "That  there  may  be  given  to  me  'utter- 
ance,' or  '  speech'  in  thj"  opening  of  my  m,outh  (when  I  un- 


dertake to  speak ;  a  formula  used  in  set  and  solemn  speech, 
Job  3. 1;  Daniel  10. 16),  so  as  with  boldness  to  make  known," 
&c.  Bold  plainness  of  speech  was  the  more  needed,  as  the 
Gospel  is  a  "  mystery"  undiscoverable  by  mere  reason, 
and  only  known  by  revelation.  Paul  looked  for  uttei-ance 
to  be  given  him ;  he  did  not  depend  on  his  natural  or  ac- 
quired power.  The  shortest  road  to  any  heart  is  round  by 
heaven;  pray  to  God  to  open  the  door  and  to  open  your 
mouth,  so  as  to  avail  yourself  of  every  opening  (Jeremiah 
1.7,8;  Ezekiel  3.8,9,11;  2  Corinthians  4.  13).  20.  For— 
Greek,  as  in  v.  19,  "  On  behalf  of  Vf  Inch.."  an  amhassador 
in  bonds— A  paradox.  Ambassadors  were  held  inviolable 
by  the  law  of  nations,  and  could  not,  without  outrage  to 
every  sacred  right,  be  put  in  chains.  Yet  Christ's  "am- 
bassador is  in  a  chain."'  The  Greek  is  singular.  Tlie  Ro- 
mans used  to  bind  a  prisoner  to  a  soldier  by  a  single  chain, 
in  a  kind  of  free  custody.  So  Acts  28. 16,  20,  "I  am  bound 
with  tills  chain."  The  term,  "bonds"  (plural),  on  the 
other  hand,  is  used  when  the  prisoner's  hands  or  feet 
■v/ere  bound  together  (Acts  26.  29) ;  cf.  Acts  12.  6,  where  the 
pl-.iral  marks  the  distinction.  The  singular  is  only  used 
of  the  particular  kind  of  custody  described  above;  an  un- 
designed coincidence.  [Paley.]  21.  that  ye  also— as  I 
have  been  discussing  things  relating  to  you,  so  that  ye 
also  may  know  about  me  (cf.  Colossians  4.  7,  8).  Neandeb 
takes  it,  "Ye  also,"  as  well  as  the  Colossians  (Colossians 
4.  7).(?)  my  affairs — Greek,  "the  things  concerning  me." 
ho-*v  I  do— how  I  fare.  Tychlcus— an  Asiatic,  and  so  a 
fit  messenger  bearing  the  respective  Epistles  to  Ephesus 
and  Colosse(Acts  20.  4 ;  2  Timothy  4. 12).  a— Greek,  "the 
beloved  brother,"  &c. ;  the  same  epithet  as  in  Colossians 

4.  7.  minister — i.  e.,  servant,  in  tlie  Iiord — in  the  Lord's 
work.  2:3.  for  the  same  purpose— (??-eefc,  "for  this  very 
purpose."  Colossians  4. 8  is  almost  word  for  word  the  same 
as  this  verse,  our  affairs — Greek,  "the  things  concerning 
us,"  viz.,  concerning  myself.  "Aristarchus,  my  fellow- 
prisoner,  and  Marcus,  sister's  son  to  Barnabas"  (Colos- 
sians 4. 10).  23.  love  -witli  faith— Faith  is  presupposed 
as  theirs;  he  prays  that  lovemayaccompanj'it  (Galatians 

5.  6).  24.  Contrast  tlie  malediction  on  all  who  love  Him 
not  (1  Corinthians  16.  22).  in  sincerity— GreeA,  "in  incor- 
ruption,"  i.  e.,  not  as  English  Version,  but  "with  an  im- 
mortal (constant)  love."  [Wahl.]  Cf.  "that  which  is  not 
corruptible"  (1  Peter  3.4).  Not  a  fleeting,  earthly  love, but 
a  spiritual  and  eternal  one.  [Alford.]  Contrast  Colos- 
sians 2.  22,  worldly  things  "which  perish  with  the  using." 
Cf.  1  Corinthians  9.  25,  "corruptible  .  .  .  incmn-uptible 
crown."  "Purely,"  "holily"  [EsTius],  witliout  the  cor- 
ruption of  sin  {Note,  1  Corinthians  3. 17;  2  Peter  1.  4;  Jude 
10).  Where  the  Lord  Jesus  has  a  true  believer,  there  I 
have  a  brother.  [Bishop  M'Ilwaine.]  He  who  is  good 
enougli  for  Christ,  is  good  enough  for  me.  [R.  Hall.]  The 
differences  of  opinion  among  real  Christians  are  compar- 
atively small,  and  sliow  that  they  are  not  following  one 
another  like  silly  sheep,  each  trusting  the  one  before  him. 
Their  agreement  in  tlie  main,  whilst  showing  their  inde- 
pendence as  witnesses  by  differing  in  non-essentials,  can 
only  be  accounted  for  by  their  being  all  in  the  right  di- 
rection (Acts  15.  8,  9;  1  Corinthians  1.  2: 12.  3). 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

PHILIPPIANS. 

INTRODUCTION. 


The  internal  evidence  for  the  authenticity  of  this  Epistle  is  strong.  The  style,  manner  of  thought,  and  doo- 
trine.  accord  with  St.  Paul's.  The  incidental  allusions  also  establish  his  authorsliip.  Paley  {Horce  Paulince,  ch.  7.) 
instances  the  mention  of  the  object  of  Epaphroditus'  journey  to  Rome,  the  Philippian  contribution  to  St.  Paul's 
wants,  Epaphroditus'  sickness  (ch.  1.  7;  2.  25-30;  4. 10-18),  the  fact  that  Timothy  had  been  long  with  St.  Paul  at  Phil- 
ippi  (ch.  1. 1;  2. 19),  the  reference  to  his  being  a  prisoner  at  Rome  now  for  a  long  time  (ch.  1, 12-14;  2. 17-28),  his  willing- 
ness to  die  (cf.  ch.  1.  23,  with  2  Corinthians  5.  8),  the  reference  to  the  Philippians  having  seen  his  maltreatment  at 
Philippi  (ch.  1.  29,  30;  2. 1,  2). 
358 


Tnlroduction.  PHILIPPIANS.  LUroduclum. 

The  EXTERNAL  EVIDENCE  is  equally  decisive:  Polycarp,  ad  Philippenses,  sec.  3.  and  11;  Iren^us,  adversxu 
Hoereses,  i.  18,  sec.  4;  Clement  of  Alexandkia,  Pcedagogus,  1.  i.,  p.  107;  The  Epistle  of  the  churches  of  Lyons  and 
Vlenne,  in  Eusebius'  Ecclesiastical  History,  5.  2;  Tertullian,  Hesiurrecfio  carnw,  c.  23;  Origbn,  Celsus,  1.3.,  p.  122; 
CvpRIAN,  Testimonies  against  the  Jews,  3.  39. 

Philippi  was  the  first  (i.  e.,  the  farthest  from  Rome,  and  first  which  met  Paul  in  entering  Macedonia)  Macedonian 
eUy  of  the  district,  called  Macedonia  Prima  (so  called  as  lying  farthest  eastward).  The  Greek  (Acts  16. 12)  should  not  be 
translated  "  the  chief  city,"  as  English  Version,  but  as  above.  [Alford.]  Not  it,  but  Thessalonica,  was  the  c?iief  city 
of  the  province,  and  Amphipolis,  of  the  district  called  Macedonia  Prima.  It  was  a  Roman  "colony"  (Acts  16.12), 
made  so  by  Augustus,  to  commemorate  his  famous  victory  over  Brutus  and  Cassius.  A  colony  was  in  fact  a  portion 
of  Rome  itself  transplanted  to  the  provinces,  an  offshoot  from  Rome,  and  as  it  were  a  portrait  of  the  mother  city  on  a 
small  scale.  [Aulius  Gellius,  16. 13.]  Its  inhabitants  were  Roman  citizens,  having  the  right  of  voting  in  the  Roman 
tribes,  governed  by  their  own  senate  and  magistrates,  and  not  by  the  governor  of  the  province,  with  the  Roman  law 
and  Latin  language. 

Paul,  with  Silas  and  Timothy,  planted  the  Gospel  there  (Acts  16.  12,  &c.),  in  his  second  missionary  Journej'-,  A.  d.51. 
Doubtless  he  visited  it  again  on  his  journey  from  Ephesus  into  Macedonia  (Acts  20.  I);  and  Acts  20.  3,  6,  expressly 
mentions  his  third  visit  on  his  return  from  Gi'eece  (Corinth)  to  Syria  by  way  of  Macedonia.  His  sufferings  at  Philippi 
(Acts  16. 19,  &c.)  strengthened  the  Christian  bond  of  union  between  him  and  his  Philippian  converts,  who  also,  like 
him,  were  exposed  to  trials  for  the  Gospel's  salie  (1  Thessaloniaus  2.  2).  They  alone  sent  supplies  for  his  temporal 
wants,  twice  shortly  after  he  had  left  them  (Philippians  4.  15, 16),  and  again  a  third  time  shortly  before  writing  this 
Epistle  (Philippians  4. 10, 18;  2  Corinthians  11.  9).  This  fervent  attachment  on  their  part  was,  perhaps,  also  in  part 
due  to  the  fact  that  few  Jews  were  in  Philippi,  as  in  other  scenes  of  his  labours,  to  sow  the  seeds  of  distrust  and  sus- 
picion. There  was  no  synagogue,  but  merely  a  Jewish  Prosencha,  or  oratory,  by  the  river  side.  So  that  there  only 
do  we  read  of  his  meeting  no  opposition  from  Jews,  but  only  from  the  masters  of  the  divining  damsel,  whose  gains 
had  been  put  an  end  to  by  her  being  dispossessed. 

Though  the  Philippian  Church  was  as  yet  free  from  Judaizing  influence,  yet  it  needed  to  be  forewarned  of  that 
danger  Avhich  might  at  anytime  assail  it  from  without  (ch.  3. 2);  even  as  such  evil  influences  had  crept  Into  the  Qala- 
tian  churches.  In  ch.  4.  2,  3  we  find  a  trace  of  the  fact  recorded  In  the  history  (Acts  16. 13, 14),  that  female  converts 
were  am.ong  the  first  to  receive  the  Gospel  at  Philippi. 

As  to  the  state  of  the  Church,  we  gather  from  2  Corinthians  8. 1,  2  that  its  members  were  poor,  yet  most  liberal;  and 
from  Philippians  1.  28-30,  that  they  were  undergoing  persecution.  The  only  blemish  referred  to  in  their  character 
was,  on  the  part  of  some  members,  a  tendency  to  dissension.  Hence  arise  his  admonitions  against  disputings  (ch.  1 
27;  2.1-4,12,14;  4.2). 

The  OBJECT  of  the  Epistle  is  general:  not  only  to  thank  the  Philippians  for  their  contribution  sent  by  Epaphro- 
ditus,  who  was  now  in  returning  to  take  back  the  apostle's  letter,  but  to  express  his  Christian  love  and  sympathy, 
and  to  exhort  them  to  a  life  consonant  witli  that  of  Clirist,  and  to  warn  them  against  existing  dissensions,  and  future 
possible  assaults  of  Judaizers  from  without.  It  is  remarkable  in  this  Epistle  alone,  as  compared  with  the  others, 
that,  amidst  many  commendations,  there  are  no  express  censures  of  those  to  whom  it  is  addressed.  No  doctrinal 
error,  or  schism,  has  as  yet  sprung  up ;  the  only  blemish  hinted  at  is,  that  some  of  the  Philippian  Church  were  some- 
what wanting  In  lowlinessof  mind,  the  result  of  which  want  was  disputation.  Two  women,  Euodiasand  Syntyehe,  are 
mentioned  as  having  erred  in  this  respect.  The  Epistle  may  be  divided  into  three  parts:  I.  Affectionate  address  to 
the  Philippians;  reference  to  his  own  state  as  a  prisoner  at  Rome,  and  to  theirs,  and  to  his  mission  of  Epaphroditus 
to  thera  (ch.  1.  and  2).  Epaphroditus  probably  held  a  leading  ofiice  in  the  Pliillppiau  Church,  perhaps  as  a  presbyter 
After  Tychicus  and  Onesimus  had  departed  (A.  d.  62),  carrying  the  Epistles  to  the  Ephesians,  Colossians,  and  Phile- 
mon, St.  Paul  was  cheered  in  his  imprisonment  by  the  arrival  of  Epaphroditus  with  the  Philippian  contribution. 
That  faithful  "brother,  companion  in  labour,  and  fellow-soldier"  (ch.  2.  2.5),  had  brought  on  himself  by  the  fatigues 
of  the  journey  a  dangerous  sickness  (ch.  2.  26,  30).  But  now  that  he  was  recovered,  he  "  longed"  (ch  2.  20)  to  return  to 
his  Philippian  flock,  and  in  person  to  relieve  their  anxiety  on  his  behalf,  in  respect  to  his  sickness ;  and  the  apostle 
gladly  availed  himself  of  the  opportunity  of  writing  to  them  a  letter  of  grateful  acknowledgments  and  Christian  ex- 
hortations. II.  Caution  against  Judaizing  teachers,  supported  by  reference  to  his  own  former  and  present  feeling 
towards  Jewish  legalism  (ch.  3).  III.  Admonitions  to  individuals,  and  to  the  Church  In  general,  thanks  for  their 
seasonable  aid,  and  concluding  benedictions  and  salutations. 

This  Epistle  was  written  from  Rome  during  the  imprisonment,  the  beginning  of  which  is  related  in  Acts  28. 16,  20, 
80,  31.  The  reference  to  "  Cresar's  household"  (ch.  4.  22),  and  to  the  "  palace"  (ch.  1. 13,  Oreek,  Bratorium,  probably,  ttie 
barrack  of  the  Prcetorian  body-guard,  attached  to  the  palace  of  Nero)  confirms  this.  It  must  have  been  during  his^r»< 
imprisonment  at  Rome,  for  the  mention  of  the  Prietorium  agrees  with  the  fact  that  it  was  during  his  flrst  imprison- 
ment he  was  in  the  custody  of  the  Praetorian  Prefect,  and  his  situation,  described  in  ch.  1.  12-14,  agrees  with  his  situa- 
tion in  the  flrst  two  years  of  his  imprisonment  (Acts  28.  30,  31).  The  following  reasons  show,  moreover,  that  it  was 
written  towards  the  close  of  that  imprisonment:  (1.)  He,  in  it,  expresses  his  expectation  of  the  immediate  decision  of 
Ills  cause  (ch.  2.  2:j).  (2.)  Euougli  time  had  elapsed  for  the  Philippians  to  hear  of  his  imprisonment,  to  send  Epaphro- 
ditus to  him,  to  hear  of  Epaphroditus'  arrival  and  sickness,  and  send  back  word  to  Rome  of  their  distress  (ch.  2.  26). 
(3.)  It  must  have  been  wri  tten  after  the  three  other  Epistles  sent  from  Rome,  viz.,  Colossians,  Ephesians,  and  Philemon ; 
for  Luke  is  no  longer  with  him  (ch.  2.  20),  otherwise  he  would  have  been  specifled  as  saluting  them,  having  formerly 
laboured  among  them,  whereas  he  is  mentioned  as  with  him,  Colossians  4.  14;  Philemon  24.  Again,  in  Ephesians  6. 
19,20,  his  freedom  to  preach  Is  Implied  :  but  in  ch.  1.  13-18,  his  bondage  is  dwelt  on,  and  it  is  implied  that,  not  himself, 
but  otliers,  preached,  and  made  his  Imprisonment  known.  Again,  in  Philemon  22,  he  confidently  anticipates  his  re- 
lease, which  contrasts  with  the  more  depressed  anticipations  of  this  Epistle.  (4.)  A  considerable  time  had  elapsed 
since  the  beginning  of  his  Imprisonment,  for  "his  bonds"  to  have  become  so  widely  known,  and  to  have  produced 
such  good  effects  for  the  Gospel  (ch.  1.  13).  (5.)  There  Is  evidently  an  Increase  In  the  rigour  of  his  imprisonment  im- 
plied now,  as  compared  with  the  early  stage  of  it,  as  described  in  Act*  28.  j  cf.  ch.  1.  29,  30;  2.  27.  History  furnishes  a 
probable  clue  to  account  for  this  increase  of  vigour.  In  the  second  year  of  St.  Paul's  Imprisonment  (a.  d.  62),  Burrus, 
the  PrsEtorian  Prefect,  to  whose  custody  he  had  been  committed  (Acts  28. 16,  "  the  captain  of  the  guard"),  died  ;  and 
Nero  the  emperor  having  divorced  Octavia,  and  married  Poppcea,  a  Jewish  proselytess  (who  then  caused  her  riv«l, 
Octavia,  to  be  murdered,  and  gloated  over  the  head  of  her  victim),  exalted  TIgellinus,  the  chief  promoter  of  the  mar- 

359 


PauPs  Thanksgiving  for  the 


PHILIPPIANS  I. 


Spiritual  State  of  the  Philippiam. 


rlage,  a  monster  of  wickedness,  to  the  Praetorian  Prefecture.  It  was  then  he  seems  to  have  been  removed  from  his 
own  house  Into  the  Preetorium,  or  barraclt  of  the  Praetorian  guards,  attached  to  the  palace,  for  stricter  custodj';  and 
hence  he  writes  with  less  hopeful  anticipations  as  to  the  result  of  his  trial  (ch.  2. 17;  3. 11).  Some  of  the  PrsRtorlo.n 
guards  who  had  the  custody  of  him  before,  would  then  naturally  make  known  his  "bonds,"  in  accordance  with  ch. 
1.13;  from  the  smaller  Prsetorlau  body-guard  at  the  palace  the  report  would  spread  to  the  general  permanent  Prae- 
torian camp,  which  Tiberius  had  established  north  of  the  city,  outside  of  the  walls.  He  had  arrived  in  Rome,  Feb- 
ruary,  61 ;  the  "  two  whole  years  (Acts  20. 30)  in  his  own  hired  house"  ended  February,  03,  so  that  the  date  of  this  Epis- 
tle, written  shortly  after,  evidently  whilst  the  danger  was  Imminent,  would  be  abeut  spring  or  summer,  83.  The 
providence  of  God  averted  the  danger.  He  probably  was  thought  beneath  the  notice  of  Tigelllnus,  who  was  more 
Intent  on  court  intrigues.  The  death  of  Nero's  favourite,  Pallas,  the  brother  of  Felix,  this  same  year,  also  took  out 
of  the  way  another  source  of  danger. 

The  STYLE  is  abrupt  and  discontinuous,  his  fervour  of  affection  leading  him  to  pass  rapidly  from  one  theme  to 
another  (ch.  2. 18, 19-24,  25-30;  3. 1,  2,  3,  4-14, 15).  In  no  Epistle  does  he  use  so  warm  expressions  of  love.  In  ch.  4. 1  ho 
seems  at  a  loss  for  words  sufficient  to  express  all  the  extent  and  ardour  of  his  affection  for  the  Phil ipf)ians:  "My 
brethren  dearly  beloved  and  longed  for,  my  joy  and  crown,  eo  stand  fast  in  the  Lord,  my  dearly  beloved."  The  men- 
tion of  bishops  and  deacons  in  ch.  1.  1  is  due  to  the  late  date  of  the  Epistle,  at  a  time  when  the  Church  had  begun  to 
assume  that  order  which  is  laid  down  in  the  Pastoral  Epistles,  and  which  continued  the  prevalent  one  in  the  first  and 
purest  age  of  the  Churcii. 


CHAPTEE   I. 

Ver.  1-30.  Inscriptiox.  Thanksgiving  and  Prayers 
FOR  THE  Flourishing  Spiritual  State  of  the  Philip- 
piANs.    His  Own  State  at  Rome,  and  the  Result  of 
HIS  Imprisonment  in  Spreading  the  Gospel.    Ex- 
hortation to  Christian  Consistency.    1.  TImothcus 
—mentioned   as  being  well  known  to  the  Philippians 
(Acts  16.  3, 10-12),  and  now  present  with  Paul.    Not  that 
Timothy  had  any  share  in  writing  the  Epistle;  for  St. 
Paul  presently  uses  the  first  person  singular,  "I,"  not 
"we"  (v.S).    The  mention  of  his  name  implies  merely 
that  Timothy  joined  in  affectionate   remembrances   to 
them,    servants  of  Jesus  CUvist— The  oldest  MSS.  read 
the  order,  "  Christ  Jesus."    St.  Paul  does  not  call  himself 
"an  apostle,"  as  in  the  inscriptions  of  other  Epistles;  for 
the  Philippians  needed  not  to  be  reminded  of  his  apos- 
tolic authority.    He  writes  ratlier  in  a  tone  of  affectionate 
familiarity,  all— So  v.  4, 7, 8,25;  ch.  2. 17, 26.  It  impliescora- 
prehensive  affection  which  desired  not  to  forget  any  one 
among  them  "all."    liisliops— Synonymous  with  "pres- 
byters" in  the  apostolical  churches ;  as  appears  from  the 
same  persons  being  called   "elders  of  the  Church"  at 
Ephesus  (Acts  20. 17),  and  "overseers"  (Acts  20.  28),  Greek, 
"bishops."    AndTitusl.5,  cf.  withv.?.    This  is  the  earli- 
est letter  of  St.  Paul  where  bishops  and  deacons  are  men- 
tioned, and  the  only  one  where  they  are  separately  ad- 
dressed in  the  salutation.    This  accords  with  the  proba- 
ble course  of  events,  deduced  alike  from  the  letters  and 
history.     Whilst  the  apostles  were  constantly  visiting 
the  cliurches  in  person  or  by  messengers,  regular  pastors 
would  be  less  needed;  but  when  some  were  removed  by 
various  causes,  provision  for  the  permanent  order  of  the 
churches  would  be  needed.    Hence  the  three  pastoral  let- 
ters, subsequent  to  this  Epistle,  give  instruction  as  to 
the  due  appointment  of  bishops  and  deacons.    It  agrees 
with  this  new  want  of  the  Church,  when  other  apostles 
were  dead  or  far  away,  and  Paul  long  in  prison,  that 
bishops  and  deacons  should  be  prominent  for  the  first 
time  in  the  opening  salutation.    The  Spirit  thus  inti- 
mated that  the  churches  were  to  look  up  to  their  own 
pastors,  now  that  the  miraculous  gifts  were  passing  into 
God's  ordinary  providence,  and  the  presence  of  the  in- 
spired apostles,  the  dispensers  of  those  gifts,  was  to  be 
withdrawn.    [Paley's  Horce  PauUnce.]    "  Presbyter,"  im- 
plied the  ranA;;  "bishop,"  tfte  duties  of  the  office.    [Nean- 
DEK.]    Naturally,  when  the  apostles  who  had  the  chief 
supervision  were  no  more,  one  among  the  presbyters  pre- 
sided and  received  the  name  "Bishop,"  in  the  more  re- 
stricted and  modern  sense ;  just  as  in  the  Jewish  syna- 
gogue one  of  the  elders  presided  as  "  ruler  of  the  syna- 
gogue."   Observe,  the  apostle  addresses  the  Church  (i.  e., 
the  congregation)  more  directly  than  its  presiding  min- 
isters (Colossians  4. 17;  1  Thessalonians  5. 12;  Hebrews  13. 
24;  Revelation  1.  4, 11).    The  bishops  more  managed  the 
Internal,  the  deacons  the  external,  affairs  of  the  Cliurch. 
The   plural  number  shows  there  was  more   than   one 
360 


bishop  or  presbyter,  and  more  than  one  deacon  in  the 
Church  at  Philippi.  !J.  Grace  .  .  .  peace— The  very  form 
of  this  salutation  implies  the  union  of  Jew,  Greek,  and 
Roman.  The  Greek  salutation  was  "joy"  (cJiairein),  akin 
to  the  Greek  for  "grace"  {charts).  The  Roman  was 
"health,"  the  intermediate  terra  between  flrace  and  peace. 
The  Hebrew  was  "peace,"  including  both  temporal  and 
spiritual  prosperity.  Grace  must  come  first  if  we  are  to 
have  true  peace,  from  .  .  .  f^om — Omit  the  second 
"from:"  as  in  the  Greek,  "God  our  Father"  and  "the 
Lord  Jesus  Christ,"  are  most  closely  connected.  3.  Trans- 
late, "In  all  my  remembrance  of  you."  4.  making  re- 
quest— translate,  "making  my  request."  for  yon  all — 
Tiie  frequent  repetition  in  this  Epistle  of  "all"  with 
"you,"  marks  tliat  Paul  desires  to  declare  his  love  for  all 
alike,  and  will  not  recognize  any  divisions  among  them. 
•*vUh  joy— The  characteristic  featui-e  in  this  Epistle,  as 
love  is  in  that  to  the  Ephesians  (cf.  v.  18;  ch.  2.  2, 19,  28;  3. 
1 ;  4. 1,  4).  Love  and  joj  are  tlie  two  first-fruits  of  the 
Spirit.  Joy  gives  especial  animation  to  prayers.  It 
marked  his  higli  opinion  of  them,  that  there  was  almost 
everything  in  them  to  give  him  joy,  and  almost  nothing 
to  give  him  pain.  5.  Ground  of  his  "thanking  God"  (v, 
3):  "For  your  (continued)  fellowship  (i.e.,  real  spiritual 
participation)  in  (lit.,  'in  regard  to')  the  Gospel  from  the 
first  day  (of  your  becoming  partakeis  in  it)  until  now." 
Believers  have  the  fellowship  of  the  Son  of  God  (1  Corin- 
thians 1.  9)  and  of  the  Father  (1  John  1.  3)  in  the  Gospel, 
by  becoming  partakers  of  "the  fellowship  of  the  Holy 
Ghost"  (2  Corinthians  13. 14),  and  exercise  that  fellowship 
by  acts  of  communion,  not  only  the  communion  of  the 
Lord's  Supper,  but  holy  liberality  to  brethren  and  minis- 
ters (ch.  4. 10,  15,  ^'■communicated  .  .  .  concerning  giving;" 
2 Corinthians 9. 13;  Galatians6.6;  Hebrews  13.16,  "To com- 
municate forget  not").  6.  confident— Tliis  confidence 
nerves  prayers  and  thanksgivings  (v.  3, 4).  tills  very  tUlug 
—the  very  thing  which  he  prays  for  (v.  4)  is  the  matter  of  his 
believing  confidence  (Mark  11.  24;  1  John  5. 14, 15).  Hence 
the  result  is  sure.  He  -tvlilcli  Iiatli  begun— God  (ch.  2. 13). 
a  good  -tvorlc- Any  work  that  God  begins,  He  will  sure- 
ly finish  (1  Samuel  3.  12).  Not  even  men  begin  a  work  at 
random.  Much  more  the  fact  of  His  beginning  the  work 
is  a  pledge  of  its  completion  (Isaiah  26.  12).  So  as  to  the 
particular  work  here  meant,  the  perfecting  of  their  fellow^ 
ship  in  the  Gospel  (v.  5;  Psalm  37.  24;  89.  33;  138.  8;  John  10. 
28,  29;  Romans  8.  29,  a>-39;  11.  1,  2;  Hebrews  6.  17-19;  James 
1. 17 ;  Jude  24).  As  God  cast  not  off" Israel  for  ever,  though 
chastening  them  for  a  time,  so  He  will  not  cast  off  the 
spiritual  Israel  (Deuteronomy  33.  3;  Isaiah  27.  S;  1  Peter  1, 
5).  perform  it  until—"  perfect  it  up  to."  [Alford,  El- 
LICOTT,  &c.]  tl»e  day  of  .  .  .  Clirlst— (t).  10.)  The  Lord's 
coming,  designed  by  God  in  every  age  of  the  Church  to 
be  regarded  as  near,  is  to  be  the  goal  set  before  believers' 
minds  rather  than  their  own  death.  T.  meet— Gree/c, 
"just."  to  think  tUis— to  have  the  prayerful  confidence 
I  expressed  (f.  4-6).  of  yon— lit.,  "  in  behalf  of  you."  Paul's 
confident  prayer  in  their  behalf  was,  that  God  would  per- 


JPauTa  Prayer  for  the  Philippians. 


PHILIPPIANS  I. 


The  Result  of  his  ImprisonmenL 


feet  his  own  good  work  of  grace  hi  them,  liecause,  Ac- 
Punctuate  and  translate,  "Because  I  have  you  in  my  heart 
(so  V.  8);  otherwise  tlie  Greek  and  tlie  words  immediately 
following  in  the  verse,  favour  Makgen,  'Ye  have  me  in 
your  heart  .  .  .  being  partakers  of  my  grace'  (l)oth,  in  my 
bonds,  and  in  w^ defence  and  confirmation  of  the  Gospel), 
you  (I  say)  all  being  fellow-partaliors  of  my  grace."  This 
last  clause  thus  assigns  tlie  reason  why  he  has  them  in  his 
heart  (i.e.,  cherished  in  his  love,  2  Corinthians  3.  2;  7,3), 
even  in  his  bonds,  and  in  his  defence  and  confirmation  of 
the  Gospel  (such  as  he  was  constantly  making  in  private. 
Acts  2S.  17-23;  his  self-defence  and  confirmation  of  the 
Gospel  being  necessarily  conjoined,  as  the  Greek  implies, 
cf.  V.  17),  viz.,  "  inasmuch  as  ye  are  fellow-partakers  of  my 
grace :"  inasmuch  as  ye  share  with  me  in  "  the  fellowship 
of  the  Gospel "  (v.  5),  and  have  manifested  this,  both  by 
suffering  as  I  do  for  the  Gospel's  sake  {v.  28-30),  and  by  im- 
parting to  ixie  of  your  substance  (ch.  4,  15).  It  is  natural 
and  right  for  me  thus  confidently  to  pray  in  your  behalf 
(Ellicott,  &c.,  translate,  "To  be  thus  minded  for  you  all"), 
because  of  my  having  you  in  my  warmest  remembrances 
even  in  ray  bonds,  since  you  are  sharers  with  me  in  the 
Gospel  grace.  Bonds  do  not  bind  love.  8.  Confirmation 
of  V.  7.  record — i.  e.,  witness.  In  tlie  bo^vels  of  Jesus 
Christ— "  Christ  Jesus  "  is  the  order  in  the  oldest  MSS. 
My  yearning  love  (so  the  Greek  implies)  to  you  is  not  merely 
from  natural  affection,  but  from  devotedness  to  Christ 
Jesus.  "  Not  Paul,  but  Jesus  Christ  lives  in  Paul ;  where- 
fore Paul  is  not  moved  in  the  bowels  [i.  e.,  the  tender  love, 
Jeremiah  31.  20]  of  Paul,  but  of  Jesus  Christ."  [Bengel.] 
All  real  spiritual  love  is  but  a  portion  of  Christ's  love 
which  yearns  in  all  who  are  united  to  Him.  [Alford.]  9. 
The  subject  of  his  prayer  for  them  (r.  4).  your  love— to 
Christ,  producing  love  not  only  to  Paul,  Christ's  minister, 
as  it  did,  but  also  to  one  another,  which  it  did  not  alto- 
gether as  much  as  it  ought  (ch.  2.  2;  4.  2).  Icuowletlge — 
of  doctrinal  and  practical  truth,  judginent  — rather, 
"perception;"  "perceptive  sense."  Spiritual  perceptive- 
uess  :  spiritual  sight,  spiritual  hearing,  spiritual  feeling, 
spiritual  taste.  Christianity  is  a  vigorous  plant,  not  tlie 
hotbed  growth  of  enthusiasm.  "  Knowledge  "  and  "  per- 
ception" guard  love  from  being  ill-judged.  10.  Lit., 
**  With  a  view  to  yoar  p7-ovinff  {i\nd  so  approving  and  em- 
bracing) the  things  that  excel"  (Romans  2.  18);  not  merely 
tilings  not  bad,  but  the  things  best  among  those  that  are 
good;  the  things  of  more  advanced  excellence.  Ask  as  to 
tilings,  not  merely.  Is  there  no  liarm,  but  is  there  any 
good,  and  which  is  the  best?  sincere— from  a  Greek  root. 
Examined  in  the  sunlighl  and  found  pure,  ■\vltliout  offence 
—Not  stumbling;  running  the  Christian  race  withoutfall- 
Ing  through  any  stumbling-block,  i.e.,  temptation  in  your 
way.  till— rather,  "unto,"  "against;"  so  that  when  the 
day  of  Christ  comes,  ye  may  be  found  pure  and  without 
offence.  11.  The  oldest  MSS.  read  the  singular,  "fruit." 
So  Galatians  5.  22  (see  A'oie);  regarding  the  works  of  right- 
eousness, however  manifold,  as  one  harmonious  whole, 
"the/rui/of  the  Spirit"  (Ephesians  5.  9);  James  3. 18,  "the 
fruit  of  righteousness"  (Hebrews  12.  11);  Romans  6.  22, 
"  fruit  unto  holiness."  -wlilcli  arc—"  which  is  by  (Greek, 
through)  Jesus  Christ."  Through  His  sending  to  us  the 
Spirit  from  the  Father.  "  We  are  wild  and  useless  olive 
trees  till  we  are  graffed  into  Christ,  who,  by  His  living 
root,  makes  us  fruit-bearing  branches."  [CaIiVin.]  13. 
understand— Greefc,  "  know."  The  Philippians  probably 
had  feared  that  his  imprisonment  would  hinder  tlie 
spreiul  of  the  Gospel ;  he  therefore  removes  this  fear,  tlie 
tilings -wUlcU  happened  unto  ine — Greek,  "the  tilings 
concerning  me."  rather— so  far  is  my  Imprisonment 
from  hindering  the  Gospel.  Faith  takes  in  a  favourable 
light  even  what  seems  adverse  [Bengei^]  (v.  19.  2S;  ch. 
2.  17),  13.  my  bonds  In  CUrlst— rather  as  Greek,  "So  that 
my  bonds  have  become  manifest  in  Christ,"  i.  e.,  known,  as 
endured  in  Christ's  cause,  palace — lit.,  "  Prsetorium,"  i.  c, 
the  barrack  of  the  Prtetorian  guards  attached  to  the  pa- 
lace of  Nero,  on  the  Palatine  liillatRome;  not  the  general 
Prajtorian  camp  outside  of  tlic  city  ;  for  this  was  not  coii- 
uected  with  "  Ciesar's  houseliold,"  wliicli  ch.  4.  22  shows 
tbe   Pnetorium  here    ineaut  was.     The    emperor   was 


"Prretor,"  or  Commander-in-Chief,  naturally  then  the 
barrack  of  his  body-guard  was  called  the  Prsetorium.  Paul 
seems  now  not  to  have  been  at  large  In  his  own  hired 
house,  though  chained  to  a  soldier,  as  in  Acts  28. 16,  20, 30, 
31,  but  in  strict  custody  in  the  Prtetorlum ;  a  change  which 
probably  took  place  on  Tigellinus  becoming  PrsBtorian 
Prefect.  See  my  Inlroduction.  In  all  other  places— So 
CUEYSOSTOM.  Or  else,  "to  all  the  rest,"  i.  e.,  "manifest 
to  all  the  other  "  Prietorian  soldiers  stationed  elsewhere, 
through  the  instrumentality  of  the  Prtetorian  household 
guards  who  might  for  the  time  be  attached  to  the  empe- 
ror's palace,  and  who  relieved  one  another  In  succession, 
Paul  had  been  now  upwards  of  two  years  a  prisoner,  so 
that  there  was  time  for  his  cause  and  the  Gospel  having 
become  widely  known  at  Rome.  14.  Translate  as  Greek, 
"  And  that  (v.  13)  most  of  the  brethren  in  the  Lord,"  &c.  "  In 
the  Lord,"  distinguishes  them  from  "brethren  after  the 
flesh,"  Jewish  fellow-countrymen.  Ellicott,  &c.,  trans- 
late, "  lYusting  in  the  Lord."  by  my  bonds — encouraged 
by  my  patience  in  bearing  my  bonds,  much  more  bold — 
translate  AS  Greek,  "are  more  abundantly  bold."  15.  "Some 
indeed  are  preaching  Christ  even  for  envy,  i.  e.,  to  carry 
out  the  envy  which  they  felt  towards  Paul,  on  account  of 
the  success  of  the  Gospel  in  the  capital  of  the  world,  owing 
to  his  steadfastness  in  his  imprisonment;  they  wished 
through  envy  to  transfer  the  credit  of  its  progress  from 
him  to  themselves.  Probably  Judaizing  teachers  (Ro- 
mans 14.;  1  Corinthians  3. 10-15;  9.  1,  <fec. ;  2  Corinthians  11. 
1-4).  some  also  of  [rather  for]  good  ^vlll- answering  to 
"  tiie  bretliren  "  (v.  14);  some  being  well-disposed  to  him. 
IG,  17.  Tlie  oldest  MSS.  transpose  these  verses,  and  read, 
"  These  (lixst)  indeed  out  of  love  (to  Christ  and  me),  know- 
ing (tlie  opposite  of  '  lliinking '  below)  that  I  am  set  (i.  e^ 
appointed  by  God,  1  Thessalonians  3.  3)  for  the  defence  of 
tlie  Gospel  (v.  7,  not  on  my  own  account).  But  the  others 
o?<<  0/ contention  (or  rather,  'a  factious  spirit;'  'cabal;'  a 
spirit  of  intrigue,  using  unscrupulous  means  to  compass 
their  end ;  Note,  GaUitians  5.  20 ;  '  self-seeking '  [Alford]) 
l^roclaim  {the  Greek  \s  not  the  same  as  that  for  'pi-each,' 
but,  ' an7iounce')  Christ,  not  sincerely  (answering  to  'but 
of  a  spirit  of  intrigue,'  or  'self-seeking').  Lit.,  'not 
purely;'  not  witli  a  pure  intention;  the  Jewish  leaven 
they  tried  to  introduce  was  in  order  to  glorify  themselves 
(Galatians  C.  12, 13;  see,  however,  iV^oie,  v.  It*),  thinking  (but 
in  vain)  to  raise  up  (so  tlie  oldest  MSS.  read)  tribulation  to 
my  bonds."  Their  thouglU  was,  that  taking  the  opportu- 
nity of  my  being  laid  aside,  they  would  exalt  themselves 
by  their  Judaizing  preaching,  and  depreciate  me  and  my 
preaching,  and  so  cause  me  trouble  of  spirit  in  my  bonds; 
they  thought  that  I,  like  themselves,  sought  my  ownglory, 
and  so  would  be  mortified  at  their  success  over  mine.  But 
they  are  utterly  mistaken;  "I  rejoice"  at  it  (i-.  18),  so  far  am 
Ifrom  hemg troubled filM.  18.  "What then?"  whatfoUowa 
from  this?  Does  this  trouble  me  as  they  thouglit  it  would  7 
"Notwithstanding  "  their  unkind  thoug/U  to  me, and  self- 
seeking  intention,  the  cause  I  have  at  heart  is  furthered 
"every  way"  of  preaching,  "whether  in  pretence  (witli  a  by 
motive,  v.  16)  or  in  truth  (out  of  true  '  love  '  to  Christ,  v.  17), 
Christisproclaimed;  and  therein  I  do  rejoice,  yea,  and  I  will 
rejoice."  From  tliis  it  would  seem  that  these  self-seeking 
teachers  in  the  main  "proclaimed  Christ,"  not  "another 
Gospel,"  such  as  the  Judaizers  in  Galatia  taught  (Gala- 
tians 1.  6-8) ;  though  probably  having  some  of  the  Jewish 
leaven  (Note,  v.  15,  16, 17),  tlieir  chief  error  was  their  self- 
seeking  envious  motive,  not  so  much  error  of  doctrine; 
had  there  been  t'i/ai  error,  Paul  would  not  have  rejoiced. 
The  2>roclamation  o/ Christ,  however  done,  roused  atten- 
tion, and  so  was  sure  to  be  of  service.  Paul  could  thus 
rejoice  at  the  good  result  of  their  bnd  Intentions  (Psalm 
76.10;  Isaiah  10.  5,7).  19.  turn  to  my  solvation-"  turn 
out  /o  me /or  (or  M7i/o)  salvation."  Tills  proclamation  of 
Clirist  every  way  will  turn  out  to  my  spiritual  good. 
Christ,  whose  Interests  are  my  interests,  being  glorified 
thereby;  .and  so  the  coming  of  His  kingdom  being 
furthered,  which,  when  it  does  come,  will  bring  com- 
pleted "salvation"  (Hebrews  9.  28)  to  nie  and  all  whose 
"earnest  expectiition"  (v.  20)  is  that  Christ  may  be  magul- 
lled  in  them.    So  far  is  liieir  preaching  from  causing  me, 

361 


Paul's  Readiness  to  Glorify  Christ. 


PHILIPPIANS   II. 


Ilis  Exhortation  to  Unity  and  Fortitude, 


as  they  thought,  tribulation  in  my  bonds  (v.  16).  Paul 
plainly  quotes  and  applies  to  himself  the  very  words  of 
the  LXX.  (Job  13. 16),  "This  shall  turn  out  to  rriy  salva- 
tion," which  belong  to  all  God's  people  of  every  age,  in 
their  tribulation  (cf.  Job  13.  15).  tlirougU  yovtr  prayer 
and  tlie  supply— The  Greek  Intimately  Joins  the  two 
nouns  togetlier,  by  having  but  one  preposition  and  one 
article:  "Through  your  prayer  and  (tlie consequent)  supply 
of  the  Spirit  of  Jesus  Christ"  (obtained  for  me  through 
your  prayer).  80.  According  to  my  enrnest  expectation 
—The  Greek  expresses,  "expectation  with  uplifted  head 
(Luke  21.  28)  and  outstretched  neck."  Romans  8.  19,  the 
only  other  place  in  the  New  Testament  that  the  word 
occurs.  TiTTMANN  says,  in  both  places  it  implies  not 
mere  expectation,  but  tJie  anxious  desire  of  an  anticipated 
prosperous  issue  in  afflictive  circumstances.  The  subject  of 
his  earnest  expectation  which  follows,  ansAvers  to  "  my 
salvation"  (v,  19).  in  notliing  I  shall  be  ashamed— in 
nothing  have  reason  to  be  ashamed  of  "  my  work  for  God, 
or  His  work  In  me."  [Alford.]  Or,  "In  nothing  be  dis- 
appointed in  my  hope,  but  that  I  may  fully  obtain  it." 
[EsTius.]  So  "  ashamed"  is  used  Romans  9.  33.  all  bold- 
ness—"all"  is  opposed  to  "in  nothing,"  as  "boldness"  is 
the  opposite  to  "ashamed."  so  no%v  also— when  "ray 
body"  is  "  in  bonds"  (v.  17).  Clirlst^not  Paul,  "  shall  be 
magnified."  life,  or  Jty  deatli — Whatever  be  the  issue,  I 
cannot  lose,  I  must  be  the  gainer  by  the  event.  Paul  was 
not  omniscient;  in  the  issue  of  things  pertaining  to  them- 
selves, the  apostles  underwent  the  same  pi-obation  of 
faith  and  patience  as  we.  81.  For— in  either  event  (v.  20) 
I  must  be  the  gainer,  "For  to  me,"  &c.  to  live  is  Christ- 
whatever  life,  time,  and  strength,  I  have,  is  Christ's; 
Christ  is  the  sole  object  for  which  I  live  (Galatians  2.  20). 
to  die  is  gain— Not  the  act  of  dying,  but  as  the  Greek  ("  to 
have  died")  expresses,  <Ae  state  after  death.  Besides  the 
glorification  of  Christ  by  my  death,  which  is  my  primary 
object  (v.  20),  the  change  of  state  caused  by  death,  so  far 
from  being  a  matter  of  shame  {v.  20)  or  loss,  as  my  enemies 
suppose,  will  be  a  positive  "gain"  to  me.  33.  Rather  as 
Greek,  "But  if  to  live  in  the  flesh  (if),  this  (I  say,  the  con- 
tinuance in  life  which  I  am  undervaluing)  be  the  fruit  of 
my  labour  (t.  e.,  be  the  condition  in  which  the  fruit  of  my 
ministerial  labour  is  involved),  then  what  I  shall  choose  I 
know  not"  (I  cannot  determine  with  myself,  if  the  choice 
were  given  me,  both  alternatives  being  great  goods  alike). 
So  Alford  and  Ellicott,  Bengel  takes  it  as  English 
Version,  which  the  Greek  will  bear  by  supposing  an  ellip- 
sis, "If  to  live  In  the  flesh  (be  my  portion),  this  (contin- 
uing to  live)  is  the  fruit  of  my  labour,"  i.  e.,  this  contin- 
uance in  life  will  be  the  occasion  of  my  bringing  in  "tlie 
fruit  of  labour,"  i.  e.,  will  be  the  occasion  of  "  labours" 
which  are  their  own  "f^uit"  or  reward;  or,  this  my  con- 
tinuing "to  live"  will  have  this  " fruit,"  viz.,  " labours" 
for  Christ.  Gkotius  explains  "  the  fruit  of  labour"  as  an 
Idiom  for  "worth  while;"  If  I  live  in  the  flesh,  this  is 
worth  my  while,  for  thus  Christ's  interest  will  be  ad- 
vanced, "For  tome  to  live  is  Christ"  (v.  21;  cf.  ch.  2.  30; 
Romans  1. 13).  The  second  alternative,  viz.,  dying,  is  taken 
up  and  handled,  ch.  2. 17,  "  If  I  be  ofifered."  33.  For— The 
oldest  MSS.  read,  "  But."  "  I  know  not  (r.  22),  but  am  in  a 
strait  (am  perplexed)  betwixt  the  two  {viz.,  '  to  live'  and 
*to  die'),  having  the  desire  for  departing  {lit.,  to  loose 
anchor,  2  Timothy  4.  6)  and  being  with  Christ;  for  (so  the 
oldest  MSS.)  It  is  by  far  better;"  or  as  the  Greek,  more 
forcibly,  "by  far  the  more  preferable ;"  a  double  compar- 
ative. This  refutes  the  notion  of  the  soul  being  dormant 
during  its  separation  from  the  body.  It  also  shows  that. 
Whilst  he  regarded  the  Lord's  advent  as  at  all  times  near, 
yet  that  his  death  before  it  was  a  very  possible  contin- 
gency. The  partial  life  eternal  is  in  the  interval  between 
death  and  Christ's  second  advent ;  the  perfectional,  at  that 
advent.  [Bishop  Pearson.]  To  depart  is  better  than  to 
remain  in  the  flesh ;  to  beunth  Christ  is  far,  far  better  ;  a  New 
Testament  hope  (Hebrews  12.  24).  [Bengel.]  34.  to  abide 
—to  continue  somewhat  longer,  for  yon— Greek,  "on 
your  account;"  "for  your  sake."  In  order  to  be  of  ser- 
vice to  you,  I  am  willing  to  forego  my  entrance  a  little 
sooner  into  blessedness ;  heaven  will  not  fail  to  be  mine 
362 


at  last.  25.  Translate,  "And  being  confident  of  this."  1 
kuo-vv,  &c.— by  prophetical  intimations  of  the  Spirit.  He 
did  not  yet  know  the  issue,  as  far  as  human  appearances 
were  concerned  (ch,  2.  23).  He  doubtless  returned  from 
his  first  captivity  to  Philippi  (Hebrews  13. 19;  Philemon 
22),  joy  of  taithi— Greek,  "Joy  in  your  faith."  36.  TranS' 
late,  "That  your  matter  of  glorying  (or  rejoicing)  may 
abound  in  Christ  Jesus  in  me  {i.  e.,  in  my  case ;  in  respect 
to  me,  or  for  me  who  have  been  granted  to  your  prayers,  v. 
19)  through  my  presence  again  among  you.  AiiFORD 
makes  the  "matter  of  glorying,"  the  possession  of  the  Gos- 
pel, received  from  Paul,  which  would  abound,  be  assured 
and  increased,  by  his  presence  among  them;  thus,  "in 
me,"  implies  that  Paul  is  the  worker  of  the  material  of 
abounding  in  Christ  Jesus.  But  "my  rejoicing  over  you" 
(ch.  2. 16),  answers  plainly  to  "your  rejoicing  in  respect  to 
me"  here.  37.  Only— Whatever  happens  as  to  my  com- 
ing to  you,  or  not,  make  this  your  one  only  care.  By  sup- 
posing this  or  that  future  contingency,  many  persuade 
themselves  they  will  be  such  as  they  ought  to  be,  but  it  is 
better  always  without  evasion  to  perform  present  duties 
under  pi'esent  circumstances.  [Bengel.]  let  your  con- 
versation he— (Cf.  ch.  3.  20.)  The  Greek  implies,  "Let 
your  walk  as  citizens  {viz.,  of  the  heavenly  state ;  '  the  city 
of  the  living  God,'  Hebrew  12.  22,  'the  heavenly  Jeru- 
salem,' 'fellow-citizens  of  the  saints,' Ephesians  2.19)  be," 
&c.  I  .  .  .  see  .  .  .  hear— So  v.  30.  "Hear,"  in  order  to 
include  both  alternatives,  must  include  the  meaning 
know,  your  affairs- your  state,  in  one  spirit— the  fruit 
of  partaking  of  the  Holy  Spirit  (Ephesians  4.  3,  4).  witli 
one  mind— rather  as  Greek,  "soul,"  the  sphere  of  the 
affections ;  subordinate  to  the  "Spirit,"  man's  higher  and 
heavenly  nature.  "There  is  sometimes  natural  antip- 
athies among  believers;  but  these  are  overcome,  when 
there  is  not  only  unity  of  spirit,  but  also  of  soul."  [Ben- 
gel.]  striving  together—with  united  eflfort.  38.  terri- 
fied—iji.,  said  of  horses  or  other  animals  startled  or  sud- 
denly scared ;  so  of  sudden  consternation  in  general, 
-which— your  not  being  terrified,  evident  token  of  per- 
dition—if they  would  only  perceive  it  (2  Thessalonians  1. 
5).  It  attests  this,  that  in  contending  hopelessly  against 
you,  they  are  only  rushing  on  their  own  perdition,  not 
shaking  your  united  faith  and  constancy,  to  you  of  sal- 
vation—The oldest  MSS.  read,  "Of  i/our  salvation;"  not 
merely  pour  temporal  safety.  39.  For— rather,  a  proof  that 
this  is  an  evident  token  from  God  of  your  salvation,  "Sc 
cause,"  &c.  it  is  given— Gree*:,  "It  has  been  granted  as  a 
favour,"  or  "gift  of  grace."  Faith  is  the  gift  of  God 
(Ephesians  2.  8),  not  wrought  in  the  soul  by  the  will  of 
man,  but  by  the  Holy  Gliost  (John  1.  12, 13).  believe  on 
liim — "To  believe  ^ini,"  would  merely  mean  to  believe 
He  speaks  the  truth.  "To  believe  on  Him,"  is  to  believe 
in,  and  trust  through.  Him  to  obtain  eternal  salvation. 
Suffering  for  Christ  is  not  only  not  a  mark  of  God's  anger, 
but  a  gift  of  His  grace.  30.  ye  sa-»v  in  me— (Acts  16.  12,  19, 
&c. ;  1  Thessalonians  2.  2.)  I  am  "  in  nothing  terrified  by 
mine  adversaries"  {v.  29),  so  ought  not  ye.  The  words 
here,  "ye  saw  .  .  .  and  .  .  .  hear,"  answer  to  "I  come 
and  see  you,  or  else  .  .  .  hear"  {v.  27). 

CHAPTER   II. 

Ver.  1-30.  Continued  Exhortation  :  To  Unity  :  To 
Humility  after  Christ's  Example,  whose  Globt 
Followed  His  Humiliation  :  To  Earnestness  in  Seek- 
ing Perfection,  that  they  may  be  his  Joy  in  the  Day 
OF  Christ:  His  Joyful  Readiness  to  be  Offered  now 
BY  Death,  so  as  to  Promote  their  Faith.  His  In- 
tention TO  Send  Timothy:  His  Sending  Epaphro- 
DiTUS  meantime.  1.  The  "therefore"  implies  tliat  he  is 
here  expanding  on  the  exhortation  (ch.  1.27),  "In  one 
Spirit,  with  one  mind"  {soiU).  He  urges  four  influencing 
motives  in  this  verse,  to  inculcate  the  four  Christian  duties 
corresponding  respectively  to  them  {v.  2),  "That  ye  be 
like-minded,  having  the  same  love,  of  one  accord,  of  one 
mind:"  (1.)  "If  there  be  (with  you)  any  consolation  in 
Christ,"  i.  e.,  any  consolation  of  which  Christ  is  the  source, 
leading  you  to  wisli  to  console  me  in  my  afllictions  borne 


Paurx  Ediortation  to  Unity, 


PllILirPIANS  11. 


and  to  Humbleness  of  Mind, 


tor  Christ's  sake,  ye  owe  it  to  me  to  grant  my  request 
"that  ye  belike-minded"  [Ciirysostom  and  Estius]:  (2.) 
•If  tliere  be  any  comfort  of  (t.  e.,  flowing  from)  love,"  the 
adjunct  of  "consolation  In  Christ:"  (3.)  "If  any  fellow- 
Bhip  of  (communion  together  as  Christians,  flowing  from 
Joint  participation  in)  the  Spirit"  (2  Corinthians  13.  14). 
As  Pagans  meant,  lit.,  those  who  were  of  one  village,  and 
drank  of  one  fountain,  how  much  greater  is  the  union 
which  conjoins  those  who  drink  of  the  same  Spirit!  (1 
Corinthians  12.  4, 13)  [Grotius]:  (4.)  "If  any  bowels  (ten- 
der emotions)  and  mercies"  (compassions),  the  adjuncts  of 
"fellowship  of  the  Spirit."  The  opposltes  of  the  two 
palis.  Into  which  the  four  fall,  are  reprobated,  v.  3,  4.  3. 
Kulfll— I.  e..  Make  full.  I  have  joy  in  jou.  complete  It  by 
that  which  Is  still  wanting,  viz.,  unity  (ch.  1.  9).  like- 
minded— Ji^,  "  that  ye  be  of  the  same  mind  :"  more  gen- 
eral than  the  following  "of  one  mind."  having tlie same 
love— equally  disposed  to  love  and  be  loved,  being  of 
one  accord— lit.,  "  with  united  souln."  This  paii's  with 
the  following  clause,  thus,  "With  united  souls,  being  of 
one  mind;  '  ns  the  former  two  also  pair  together,  "That  ye 
be  like-minded,  having  the  same  love."  3.  Let  notlilng 
be  done— The  italicised  words  are  not  in  the  Greek.  Per- 
haps the  ellipsis  had  better  be  supplied  from  the  Greek  (v. 
2),  "  Thinking  nothing  In  the  way  of  strife"  (or  rather, 
"factious  intrigue,"  "self-seeking,"  note,  ch  1.16).  It  is 
the  thought  which  characterizes  the  action  as  good  or  bad 
before  God.  lowliness  of  mind— The  direct  relation  of 
this  grace  is  to  God  alone;  It  Is  the  sense  of  dependence 
of  the  creature  on  the  Creator  as  such,  and  It  places  all 
created  beings  in  this  repect  on  a  level.  The  man  "  lowly 
of  mind"  as  to  his  spiritual  life  Is  Independent  of  men,  and 
free  from  all  slavish  feeling,  while  sensible  of  his  con- 
tinual dependence  on  God.  Still  it  indirectly  afTects 
his  behaviour  toward  his  fellow-men;  for,  conscious  of 
his  entire  dependence  on  God  for  all  his  abilities,  even  as 
they  are  dependent  on  God  for  theirs,  he  will  not  pride 
himself  on  his  abilities,  or  exalt  self  in  his  conduct  to- 
ward others (Ephesians  4.  2;  Colossians  3. 12).  [Neander.] 
let  each  esteem  —  translate  as  Greek,  "esteeming  each 
other  superior  to  yourselves."  Instead  of  fixing  your  eyes 
on  those  points  in  which  you  excel,  fix  them  on  those  in 
which  your  neighbour  excels  you:  this  is  true  "humility." 
4.  The  oldest  MSS.  read,  "  Not  looting  each  of  you  (plural, 
Greek)  on  his  own  things  (i.  e.,  not  having  regard  solely  to 
them),  but  each  of  you  on  the  things  of  others"  also.  Cf.  v. 
21;  also  Paul's  own  example  (ch.  1.  24).  5.  The  oldest 
MSS.  read,  "Have  this  mind  In  you,"  Ac.  He  does  not 
put  forward  himself  (see  note,  v.  4,  and  ch.  1.  24)  as  an  ex- 
ample, but  Christ,  the  one  pre-eminently  who  sought 
not  His  own,  but  "humbled  Himself  {v.H),  first  in  taking 
on  Him  our  nature,  secondly.  In  humbling  Himself 
further  In  that  nature  (Romans  15.  3).  6.  Translate,  "  Who 
subsisting  (or  existing,  viz.,  originally  :  the  Greek  is  not  the 
Blmple  substantive  verb,  to  be)  in  the  form  of  God  (tlie 
Divine  essence  is  not  meant:  but  tlie  external  self-munifest- 
ing  characteristics  of  God,  the  form  shining  forth  from  His 
glorious  essence.  Tlie  Divine  nature  had  infinite  beauty 
in  Itself,  even  without  anj'  cre.ature  contemplating  that 
beauty  :  that  beauty  was  'the  form  of  God  :'  as  '  the  form 
of  a  servant'  (v.  7),  which  Is  in  contrasted  opposition  to  it, 
takes  for  granted  the  existence  of  His  human  nature,  so 
•the  form  of  God'  takes  for  granted  His  Divine  nature 
[Bengei.],  cf.  John  5.  37;  17.  5;  Colossians  1.  15,  'Who  is 
the  IMAGE  of  the  invisible  God'  at  a  time  before  'every 
creature,'  2  Corinthians  4.  4,  esteemed  (the  same  Greek 
verb  as  in  v.  3)  His  being  on  an  equality  with  God  "  no  (act 
of)  robbery"  or  setf-arrogcUion ;  claiming  to  one's  self  wiiat 
does  not  belong  to  him.  Ellicott,  W-ahl,  Ac,  have 
translated,"  A  tAmflr  to  be  grasped  at,"  which  would  re<iulre 
the  Greek  to  be  harpagtna,  whereas  hai~pagmos  means  the 
ac/ of  seizing.  So  Aarpafirmo*  means  in  the  only  passage 
where  else  it  occurs,  Plutarch,  De  educatione  pnm-orum, 
120.  The  same  insuperable  objection  lies  against  Al- 
FORD'S  translation,  "He  regarded  not  as  self-enrichment 
(i.  e.,  an  opportunity  for  self-exalla/ioti)  His  equality  with 
God."  His  argument  is  that  the  antithesis  (r.  7)  requires  it, 
"He  used  His  equality  with  God  as  an  opportunity,  not  for 


self-exaltation,  but  for  self-abasement,  or  emptying  Himself. 
But  the  antithesis  Is  not  between  His  being  on  an  equality 
ivith  God,  and  His  emptying  Himself;  for  He  never  emp- 
tied Himself  of  thefulness  of  His  Godhead, or  Hls"BEiiTa 
0)1  a7i  equality  with  God;"  but  between  His  being  "  in  the 
FORM  (i.  e.,  the  outward  glorious  self-manifestation)  of 
God,"  and  His  "taking  on  Him  the  form,  of  a  semanl,' 
whereby  He  in  a  great  measure  emptied  Himself  of  His 
precedent  "form,"  or  outward  self-manifesting  glory  as 
God.  Not  "looking  on  His  own  things"  (v.  4),  He,  though 
existing  In  the  form  of  God,  He  esteemed  It  no  robbery  to 
be  on  an  equality  with  God,  yet  made  Himself  of  no  repu- 
tation. "  Being  on  an  equality  with  God,"  is  not  identical 
with  "subsisting  in  the  form  of  God;"  the  latter  ex- 
presses the  external  characteristics,  majesty,  and  beauty 
of  the  Deity,  which  "  He  emptied  Himself  of,"  to  assume 
"the  form  of  a  servant;"  the  former,  "His  being,"  or 
NATURE,  His  already  existing  state  ot-  equality  with 
God,  both  the  Father  and  the  Son  having  the  same  ks- 
SENCE.  A  glimpse  of  Him  "  in  the  form  of  God,"  previous 
to  His  incarnation,  was  given  to  Moses  (Exodus  24. 10, 11), 
Aaron,  &c.  1.  made  Iiintself  of  no  reputation,  and 
.  .  .  and— rather  as  the  Greek,  "Emptied  Himself,  taArmgr 
upon  him  the  form  of  a  servant,  being  made  in  the  like- 
ness of  men."  The  two  latter  clauses  (there  being  no  con- 
junctions, "and— and,"  In  the  Greek)  expresses  in  ivhat 
Christ's  "emptj'lng  of  Himself"  consists,  viz.,  In  "taking 
the  form  of  a  servant"  {note,  Hebrews  10.  5;  cf.  Exodus 
21.  5,  6,  and  Psalm  40.  6,  proving  that  it  was  at  the  time 
when  He  assumed  a  body.  He  took  "  the  form  of  a  servant"), 
and  in  order  to  explain  how  He  took  "the  form  of  a  ser- 
vant," there  is  added,  by  "being  made  in  the  likeness  of 
men."  His  subjection  to  the  law  (Luke  2.  21;  Galatians 
4.  4)  and  to  His  parents  (Luke  2.  51),  His  low  state  as  a 
carpenter,  and  carpenter's  reputed  son  (Matthew  13.55; 
Mark  6.  3),  His  betrayal  for  the  price  of  a  bond-servant 
(Exodus  21.  32),  and  slave-like  death  to  relieve  us  froiu 
the  slavery  of  sin  and  death,  finally  and  chiefly.  His  ser- 
vant-like  dependence  as  m.an  on  God,  whilst  His  divinity 
was  not  outwardly  manifested  (Isaiah  49.  3,  7),  are  all 
marks  of  His  "form  as  a  servant."  This  proves  (1.)  He 
was  In  the  form  of  a  servant  as  soon  as  He  was  made 
man.  (2.)  He  was  "in  the  form  of  God"  before  He  was 
"  in  the  form  of  a  servant."  (3.)  He  did  as  really  subsist 
in  the  Divine  nature,  as  in  the  form  of  a  servant,  or  in 
the  nature  of  man.  For  He  was  as  much  "  in  the  form 
of  God"  as  "in  the  form  of  a  servant;"  and  was  so  in  the 
form  of  God  as  "to  be  on  an  equality  with  God:"  He 
therefore  could  have  been  none  other  than  God ;  for  God 
saith,  "To  whom  will  ye  liken  me  and  make  me  equal" 
(Isaiah  46.5)?  [Bishop  Pearson.]  His  emptying  Himself 
presupposes  His  previous  plenitude  of  Godhead  (John  1. 14 ; 
Colossians  1. 19;  2.  9).  He  remained  full  of  this;  yet  He 
bore  Himself  as  if  He  were  empty,  being  found  in  fasli- 
ion  as  a  vaan— being  already,  by  His  "  emptying  Himself," 
in  tlie  form  of  a  servant,  or  likeness  of  man  (Romans  8.  3), 
"He  humbled  Himself  (still  further  by)  becoming  obe- 
dient even  unto  death  (not  as  English  Version,  'He  hum- 
bled Himself  and  became,'  Ac;  the  Greek  has  no  'and,' 
and  has  the  participle,  not  the  verb),  and  that  the  death 
of  the  cross."  "Fashion"  expresses  that  He  had  the  out- 
ward  guise,  speech,  and  look.  In  v.  7,  in  the  Greek,  the  em- 
phasis Is  on  i/iwise^/' (which  stands  before  the  Greek  verb), 
"He  emptied  Himself ,'  His  Divine  self,  viev/ed  in  respect 
to  what  He  had  heretofore  been;  in  v.  8  the  emphasis  Is 
on  "humbled"  (which  stands  before  tlie  Greek  "Him- 
self); He  not  only  "emptied  Himself"  of  His  previous 
"form  of  God,"  but  submitted  to  positive  humiliation. 
He  "became  obedient,"  viz.,  to  God,  as  His  "servant" 
(Romans  5.  19;  Hebrews  5.  8).  Therefore  "  God  "  is  said  to 
"exalt"  Him  (u.  9),  even  as  It  was  God  to  whom  Ho  be- 
came voluntarily  "obedient."  "Even  unto  deatli"  ex- 
presses the  climax  of  His  obedience  (John  10.  18).  9. 
"VVIiereforc — As  the  just  consequence  of  His  seli-humilia- 
tlon  and  obedience  (Psalm  8.5,  6;  110.1,7;  Matthew  2Ji 
IS;  Luke  24.  26;  John  5.  27;  10.  17;  Romans  14.  9;  Ephe- 
sians 1.20-22;  Hebrews  2.9).  An  intimation,  that  if  we 
would  hereafter  be  exalted,  we  too  must,  after  His  exaoo* 

363 


JBkhortatton  to  Zecd  in  Seeking  Perfection, 


PHILIPPIANS  II. 


that  they  may  be  his  Joy  in  Chrisfs  Day, 


pie,  now  humble  ourselves  (v.  3.  5;  ch.  3.  21 ;  1  Peter  5.  5, 
6).  Christ  emptied  Christ;  God  exalted  Christ  as  man  to 
equality  witli  God.  [Bengel..]  UI§;Iily  exalted — Greek, 
"  mper-eminently  exalted"  (Ephesians  4. 10).  given  him— 
Oreek,  "  bestowed  on  Him."  a  name— along  witli  the  cor- 
responding reality,  glory  and  majesty,  wiilclx— translate, 
"  (viz.)  that  which  is  above  every  name."  The  name  "  Je- 
sus" (v.  10),  which  is  even  now  in  glory  His  name  of  hon- 
our (Acts  9.  5).  "Above"  not  only  men,  but  angels  (Ephe- 
nlans  1.  21).  10.  at  tUe  name— rather  as  Greek,  "  in  tlie 
name."  too-w — rather,  "  bend,"  in  tolcen  of  worship.  Re- 
«erring  to  Isaiah  45.  23;  quoted  also  in  Romans  14. 11.  To 
worship  "  in  the  name  of  Jesus,"  is  to  worship  Jesus  Jlim- 
ael/ict  V.  11;  Proverbs  18. 10),  or  God  in  Christ  (John  16.  23; 
Ephesians  3. 14).  Cf.  "  Whosoever  shall  call  upon  the  name 
of  the  Lord(i.  e.,  whosoever  shall  call  on  the  Lord  in  His  re- 
vealed character)  shall  be  saved"  (Romans  10. 13;  1  Corin- 
thians 1. 2);  "all  that  call  upon  thename  of  Jesus  Christ  our 
Lord"  (cf.  2  Timothy  2.  22) ;  "call  on  the  Lord ;"  Acts  7.  59, 
"calling  upon  .  .  .  and  saying.  Lord  Jesus"  (Acts  9. 14, 21 ; 
22.16).  of  things  in  heaven— angels.  They  worship  Him 
not  only  as  God,  but  as  the  ascended  God-man,  "Jesus" 
(Ephesians  1.  21;  Hebrews  1.  6;  1  Peter  3.  22).  In  earth- 
men;  among  whom  He  tabernacled  for  a  time,  under 
the  earth— the  dead;  among  wliom  He  was  numbered 
once  (Romans  14.9,  11;  Epliesians  4.9.  10;  Revelation  5. 
13).  The  demons  and  the  lost  may  be  included  indirectly, 
as  even  they  give  homage,  though  one  of  fear,  not  love,  to 
Jesus  (Mark  3. 11;  Luke  8.  31;  James  2. 19;  see  Note,  v.  11). 
11.  every  tongue— Cf.  "  every  knee"  (v,  10).  In  every  way 
He  shall  be  acknowledged  as  Lord  (no  longer  as  "ser- 
vant," V.  7).  As  none  can  fully  do  so  "but  by  the  Holy 
Ghost"  (1  Corinthians  12.  3),  the  spirits  of  good  men  wlio 
are  dead,  must  be  the  class  directly  meant,  v.  10,  "under 
the  earth."  to  the  glory  of  God  the  Father— the  giand 
end  of  Christ's  mediatorial  office  and  kingdom,  which 
shall  cease  when  this  end  shall  have  been  fully  realized 
(John  5.  19-23,  30;  17.  1,  4-7;  1  Corinthians  15.  24-28.  13. 
"Wherefore— Seeing  that  we  have  in  Christ  such  a  speci- 
men of  glory  resulting  from  "obedience''  (r.  8)atKl  humili- 
ation, see  that  ye  also  be  "obedient,"  and  so  "your  s.alva- 
tion"  shall  follow  your  obedience,  as  ye  have  . .  .  obeyed 
— "  even  as  ye  have  been  obedient,'"  viz.,  to  God,  as  Jesus  was 
"obedient"  unto  God  {Note, v.  8).  not  as,  &c.— "not  as  if" 
It  were  a  matter  to  be  done  "  in  ray  presence  only,  but 
now  (as  things  are)  much  more  (with  more  earnestness) 
(in  my  absence)"  (because  my  help  is  withdrawn  from 
you).  [AiiFORD.]  -worh  out— carry  out  to  its  full  perfec- 
tion. "Salvation"  is  "worked  in"  {v.  13;  Ephesians  1. 11) 
believers  by  the  Spirit,  who  enables  them  through  faith 
to  be  justified  once  for  all;  but  it  needs,  as  a  progressive 
work,  to  be  "worked  out"  by  obedience,  through  tlie  help 
of  tlie  same  Spirit,  unto  perfection  (2  Peter  1,  5.  3).  The 
sound  Christian  neither,  like  the  formalist,  rests  in  the 
means,  without  looking  to  the  end,  and  to  the  Holy  Spirit 
Who  alone  can  make  the  means  efTectual;  nor,  like  fhe 
fanatic,  hopes  to  attain  the  end  without  the  means,  your 
own— The  emphasis  is  on  this.  Now  that  Jam  not  pres- 
ent to  further  the  work  of  your  salvation,  "  work  out  your 
own  salvation"  yourselves  the  more  carefully.  Do  not 
think  this  work  cannot  go  on  because  I  am  absent;  "for 
(v.  13)  it  is  God  that  worketh  in  you,"  <tc.  In  this  case 
adopt  a  rule  different  from  the  former  {v.  4),  but  resting 
on  the  same  principle  of  "lowliness  of  mind"  {v.  3),  viz., 
"look  each  on  his  own  things,"  instead  of  "disputings" 
with  others  (v.  14).  salvation— which  is  in  "Jesus"  (v.  10), 
as  His  name  (meaning  God-Saviour)  implies,  with  fear 
and  trembling— the  very  feeling  enjoined  on  "  servants," 
as  to  what  ought  to  accompany  their  "obedience"  (Ephe- 
sians 6.  5).  So  here.  See  that,  as  "servants"  to  God,  after 
the  example  of  Christ,  ye  be  so  "with  tlie  fear  and  trem- 
bling" which  becomes  servants;  not  slavish  fear,  but 
trembling  anxiety  not  tofallshort  of  the  goal  (1  Corintliians  9. 
26,  27;  Hebrews  4. 1,  "Let  us/car,  lest  a  promise  being  left 
us  of  entering  into  His  rest,  any  should  come  short  of  it"), 
resulting  from  a  sense  of  our  human  insitfficieiicy,  and  from 
the  consciousness  that  all  depends  on  the  power  of  God,  "  who 
worketh  both  to  will  and  to  do"  (Romans  11.  20).  "Paul 
364 


though  Joyous,  writes  seriously."  [J.  J.  Wolf.]  13.  For 
— Encouragement  to  work  :  "  For  it  is  God  who  worketh 
in  you,"  always  present  with  you,  though  I  be  absent. 
It  is  not  said,  "Work  out  your  own  salvation,  thovghit 
is  God,"  &c.,  but,  "  because  it  is  God  M'iio,"  <fcc.  The  ^v^ll, 
and  the  power  to  work,  being  first  instalments  of  His 
grace,  encourage  us  to  make  full  proof  of,  and  carry  out 
to  the  end,  the  "  salvation"  which  He  has  first  "  worked," 
and  is  still  "working  in"  us,  enabling  us  to  "work  it 
out."  "  Our  will  does  noticing  thereunto  without  grace; 
but  grace  is  inactive  without  our  will."  (St.  Bernakd.] 
Man  is,  in  different  senses,  entirely  active,  and  entirely 
passive:  God  producing  all,  and  we  acting  all.  What 
He  produced  is  our  own  acts.  It  is  not  that  God  does 
some,  and  we  the  rest.  God  does  all,  and  we  do  all. 
God  is  tlie  only  proper  author,  we  the  only  proper 
actors.  Thus  the  same  things  in  Scripture  are  repre- 
sented as  from  God,  and  from  us.  God  makes  a  new 
heart,  and  we  are  commanded  to  make  us  a  new  heart; 
not  merely  because  we  must  use  the  means  in  order  to 
the  effect,  but  tlie  effect  itself  is  our  act  and  our  duty  (Eze- 
kiel  11. 19;  18.  31;  36.  26).  [Edwards.]  worketh- rather 
as  Greek,  "  worketh  effectually."  We  cannot  of  ourselves 
embrace  the  Gospel  of  gi'ace:  "the  will"  (Psalm  110.3; 
2  Corinthians  3.  5)  comes  solely  of  God's  gift  to  whom  He 
will  (John  6.  44,  65);  so  also  the  power  "  to  do"  (rather,  "to 
work  effectually,"  as  the  Greek  is  the  same  as  that  for 
"worketh  in"),  i.e.,  effectual  perseverance  to  the  end,  is 
wholly  of  God's  gift  (ch.  1. 6;  Hebrews  13.  21).  of  his  good 
pleosure— rather  as  Greek,  "  FOR  His  good  pleasure ;"  in 
order  to  carry  out  His  sovereign  gracious  purpose  towards 
you  (Ephesians  1.  5,  9).  14:.  murmuvings— secret  murmur- 
ings  and  complaints  against  3'our  fellow-men  arising 
from  selfishness:  opposed  to  the  example  of  Jesus  just 
mentioned  (cf.  the  use  of  the  word,  John  7.12,  13;  Acts  6. 
1;  1  Peter  4.  9;  Jude  16).  disputings— The  Greek  is  trans- 
lated "doubting"  in  1  Timothy  2.  8.  But  here  referring  to 
profitless  "disputings"  with  our  fellow-men,  in  relation 
to  whom  we  are  called  on  to  be  "blameless  and  harmless" 
{v.  15) :  so  the  Greek  is  translated,  Mark  9.  33,  34.  These  dis- 
putings flow  from  "vainglory"  reprobated  (v.  3);  and 
abounded  among  tlie  Aristotelian  philosophers  in  Mace- 
don,  where  Philippi  was.  15.  hiameless  and  hariiilcgs — 
Without  either  the  repute  of  mischief,  or  tlie  inclination 
to  do  it.  [AiiFORD.]  sons— rather  as  Greek,  "  the  children 
of  God"  (Romans  8. 11-16).  Imitation  of  our  heavenly 
Fatlier  is  the  instinctive  guide  to  our  duty  as  His  chil- 
dren, more  than  any  external  law  (Matthew  5. 44,  45,  48). 
wlthoutrebuUe—"  without  (giving  haadle  for)  reproach." 
The  wliole  verse  tacitly  i-efers  by  contrast  to  Deuteronomy 
32.  5,  "Tiieir  spot . .  .  not  ...  of  His  children  ...  a  perverse 
and  crookeil  generation"  (cf.  1  Peter  2. 12).  ye  shine— ?t7., 
"appear."  [Trench.]  "Show  yourselves"  (cf.  Matthew 
5.  14-16;  Ephesians  5.8-13).  as  IlgliU  in  the  world- The 
Greek  expresses  "as  luminaries  in  tlie  world,"  as  the  sun 
and  moon,  "  the  lights,"  or  "great  lights,"  in  the  material 
world  or  in  the  firmament.  LXX.  use  the  very  same 
Greek  word  in  the  passage.  Genesis  1. 14, 16 ;  cf.  Note,  Rev- 
elation 21. 11.  16.  Holding  forth— to  them,  and  so  apply- 
ing it  (the  common  meaning  of  the  Greek;  perhaps  here 
including  also  the  otlier  meaning,  "holding /asf).  Tlie 
image  of  light-bearers  or  lumina7-ies  in  carried  on  from  y.  15. 
As  the  heavenly  luminaries'  light  is  closely  connected 
with  the  life  of  animals,  so  ye  hold  forth  the  light  of 
Christ's  "word"  (received  from  me)  which  is  the  "life" 
of  the  Gentiles  (John  1.4;  1  John  1. 1,  5-7).  Christ  is  "the 
Light  of  the  world"  (John  8. 12);  believers  are  only  "light- 
bearers"  reflecting  His  light,  that  I  may  rejoice  in— lit., 
"with  a  view  to  (your  being)  a  subject  of  rejoicing  to  me 
against  the  daj'  of  Christ"  (ch.  4.1;  2  Corinthians  1.14; 
1  Thessalonians  2. 19).  that  I  have  not  r«in  in  vain— that 
it  was  not  in  vain  that  I  laboured  for  your  spiritual  good. 
17.  Yea,  and  If— rather  as  Greek,  "  Yea,  if  even  :"  imply- 
ing that  he  regarded  the  contingency  as  not  unlikely.  He 
had  assumed  the  possibility  of  his  being  found  alive  at 
Christ's  coming  (for  in  every  age  Clirist  designed  Chris- 
tians to  stand  in  preparedness  for  His  comiqg  as  at  hand) : 
he  here  puts  a  supposition  which  he  regards  as  more 


Paid  Promiseth  to  Send  Timothy. 


PHILIPPIANS  III. 


Hin  Warning  against  Judaisera, 


likelj',  viz.,  his  ovrn  death  before  Christ's  coming.  I  be 
offered— rather  as  Greek,  "I  am  poured  out."  "I  am 
made  a  libation."  Present,  not  future,  as  the  clanger  is 
threatening  him  now.  As  In  sacriflcos  libations  of  wine 
were  "poured  upon"  the  oflerings;  so  he  represents  liis 
Phllipplan  converts,  offered  through  faitli  (or  else  their 
faith  itself),  as  the  sacrifice,  and  his  blood  as  the  libation 
"poured  upon"  lt(cf.  Romans  15. 10;  2  Timothy  4.  6).  ser- 
vice—CreeA,  "priest's  ministration :"  carrying  out  tlie  im- 
age of  a  sacrifice.  I  rejoice— for  myself  (ch.  1. 21,  23).  His 
expectation  qf  release  from  prison  is  much  fainter,  than 
In  the  Epistles  to  Ephesians,  Colossians,  and  Plnlemon, 
■written  somewhat  earlier  from  Rome.  The  appointment 
of  Tlgellinus  to  be  Praetorian  Prefect,  was  probably  the 
cause  of  this  change.  Bee  Introduction,  rejoice  tvith  you 
all — Alfokd  translates-,  "I  congratulate  you  all,"  viz.,  on 
the  honour  occurring  to  yon  by  my  blood  being  poured 
out  on  the  sacrifice  of  your  faith.  If  they  rejoiced  already 
(as  English  Version  represents),  what  need  of  his  urging 
them,  "Do  ye  also  Joy,"  &c.  18.  "Do  ye  also  rejoice"  at 
this  honour  to  you,  "and  congratulate  me"  on  my  blessed 
"gain"  (ch.  1.21).  19.  Ver.  22,  "Ye  know  the  proof  of  him 
.  .  .  that ...  he  hath  served  with  me,"  implies  that  Tim- 
othy had  been  long  with  Paul  at  Philippi.  Accordingly, 
In  the  history  (Acts  16. 1-4;  17. 10,  14),  we  find  them  setting 
ouMogether  from  Derbe  in  Lycaonia,  and  togetlier  again 
at  Berea  In  Macedonia,  near  the  conclusion  of  St.  Paul's 
missionary  Journey:  an  undesigned  coincid&naQ  between 
the  Epistle  and  history,  a  mark  of  genuineness.  [Paley.] 
From  V.  19-50,  it  appears  Epaphroditus  was  to  set  out  at 
once  to  allay  the  anxiety  of  the  Pliilippians  on  his  ac- 
count, and  at  the  same  time  bearing  the  Epistle ;  Tim- 
othy was  to  follow  after  the  apostle's  liberation  was  de- 
cided, when  they  could  arrange  their  plans  more  de- 
finitely as  to  where  Timothy  should,  on  his  return  with 
tidings  from  Philippi,  meet  Paul,  wlio  was  designing  by 
a  wider  circuit,  and  slower  progress,  to  reacli  that  city. 
Paul's  reason  for  sending  Timothy  so  soon  after  having 
heard  of  the  Philippians  from  Epaphroditus  was,  tliat 
they  were  now  suffering  persecutions  (ch.  1.  28-30^ ;  and  be- 
sides, Epaphroditus'  delay  through  sickness  on  his  Jour- 
ney to  Rome. from  Philippi,  made  the  tidings  he  brouglit 
to  be  of  less  recent  date  than  Paul  desired.  St.  Paul  him- 
self also  hoped  to  visit  them  shortly.  But  I  trust— Yet 
my  death  Is  by  no  means  certain ;  yea,  "  I  hojoe  (Greek)  in 
the  Lord"  (i.  e.,  by  the  Lord's  help),  unto  yow— lit.,  ''fiyr 
you,"  i.  e.,  to  your  satisfaction,  not  merely  motion,  to  you. 
I  also— That  not  only  you  "maybe  of  good  courage"  (so 
Greek) on  hearing  of  me  (v. 23),  but  "I  also,  wlien  I  know 
your  state,"  ao.  His  reason  for  sending  Timothy  above 
all  others:  I  have  none  so  "like-minded,"  lit.,  "like- 
souled,"  with  myself  as  is  Timothy,  Cf.  Deuteronomy  13. 
6,  "Thy  friend  which  is  as  thine  own  soul"  (Psalm  55. 14). 
Paul's  second  self,  naturally — Greek,  "genuinely:" 
"with  sincere  solicitude."  A  case  wherein  the  Spirit  of 
God  so  changed  man's  nature,  tliat  to  be  natural  was  with 
him  to  he  spiritual:  the  great  point  to  be  aimed  at.  ai. 
Translate  as  Greek, "  They  all"  (viz.,  who  are  now  willi  )ne, 
ch.  1.14, 17;  ch.  4.21:  such  Demas,  then  with  him,  proved 
to  be,  Colossians  4.14;  cf.  2  Timothy  4.10;  Pliilemon  21). 
seek  tlielr  o-wn- Opposed  to  Paul's  precept  (v.  4  ;  1  Corin- 
thians 10. 24,  83;  13.5).  This  is  spoken,  by  comparison  with 
Timothy  ;  for  ch.  1. 16, 17,  Implies  tliat  some  of  those  with 
Paul  at  Rome  were  genuine  Christians,  tliougli  not  so 
self-sacrificing  as  Timothy.  Few  come  to  the  help  of  the 
Lord's  cause,  where  ease,  fame,  and  gain,  have  to  be  sac- 
rificed. Most  help  only  when  Christ's  gain  is  compatible 
with  their  own  (Judges  5. 17,  23).  2:i.  Rare  praise  (Nelie- 
miah  7.2).  as  a  son  -with  the  tatiier— translate,  "as  a 
child  (serveth)  a  father."  served  wltli  me — When  we  might 
expect  th6  sentence  to  run  thus,  "As  a  clilld  sei^vcth  a 
father,  so  he  served  me ;"  he  changes  It  to  "  served  witlt.  mc" 
in  modesty;  as  Christians  are  not  servants  to  one  another, 
but  servants  of  God  with  one  another  (cf.  ch.  3.  17).  In  tlie 
Gospel— GreeAr,  "unto,"  or  "for  the  Gospel."  >J3.  so  soon 
as  I  shall  see — i.e.,  so  soon  as  I  shall  have  knoivn  for  cer- 
tain. 24.  also  myself— as  well  as  Timothy,  as.  I  sup- 
posed—"I  thought  it  necessary."    to  send— It  was  prop- 


erly a  sending  Epaphroditus  back  (ch.  4, 18).  But  as  h« 
had  come  intending  to  stay  some  time  with  Paul,  the 
latter  uses  the  word  "send"  (cf.  v.  30).  fello-»v-soldier— in 
the  "good  fight"  of  faith  (ch.  1.  27,  30;  2  Timothy  2.  3;  4.  7). 
your  messenger — lit.,  "apostle."  The  "apostles"  or 
"messengers  of  tlie  churclies"  (Romans  16.  7;  2  Corinthians 
8.23),  were. distinct  from  the  "apostles''  specially  com- 
missioned by  Christ,  as  the  Twelve  and  Paul,  ministered 
to  my  -wants — by  conveying  the  contributions  from  Phil- 
ippi. The  Greek  leitourgon,  lit.,  implies  ministering  in  th« 
ministerial  office,  Probaby  Epaphroditus  was  a  presbyter 
or  else  a  deacon.  26.  For— Reason  for  thinking  it  "ne- 
cessary to  send  "  Epaphroditus.  Translate  as  Greek,  "  /«- 
asmuch  astiG  was  longing  after  you  all."  full  of  hea-via 
ness— The  Greek  expresses  the  being  tvorii  out  and  over- 
powered with  heavy  grief,  because  that  ye  had  heard 
that  he  had  been  sick — rather,  "  that  he  was  sick."  He 
felt  how  exceedingly  saddened  you  would  be  In  hearing 
it ;  and  he  now  Is  hastening  to  relieve  your  minds  of  the 
anxiety.  27.  Epaphroditus'  sickness  proves  that  the 
apostles  had  not  ordinarily  the  permanent  gift  of  mira- 
cles, any  more  than  of  inspiration :  both  were  vouchsafed 
to  them  only  for  each  particular  occasion,  as  the  Spirit 
thought  fit,  lest  I  should  have  sorrotv  upon  sorrow— 
viz.,  the  sorrow  of  losing  him  bj'  death,  in  addition  to  the 
sorrow  of  my  imprisonment.  Here  only  occurs  anything 
of  a  sorrowful  tone  In  this  Epistle,  which  generally  is 
most  joyous.  29.  Receive  hin»— There  seems  to  be  some- 
thing behind  respecting  him.  If  extreme  affection  had 
been  the  sole  ground  of  his  "  heaviness,"  no  sacli  exhor- 
tation would  have  been  needed.  [Alford.]  in  repnta> 
tlon — "In  honour,"  30.  for  the  -work  of  Christ — viz., 
the  bringing  of  a  supply  to  me,  the  minister  of  Christ. 
Ho  was  probably  in  a  delicate  state  of  health  in  setting 
out  from  Philippi;  but  at  all  hazards  he  undertook  this 
service  of  Christian  love,  which  cost  him  a  serious  sick- 
ness, not  I'cgarding  his  life — Most  of  the  oldest  MSS. 
read,  "  hazarding,"  i&c.  to  supply  your  lack  of  service 
—Not  that  Paul  would  imply,  they  lacked  the  will:  what 
they  "lacked  "  was  the  "opportunity"  by  which  to  send 
their  accustomed  bounty  (ch.  4.  10).  "That  which  ye 
would  have  done  if  you  could  [but  which  you  could  not 
through  absence],  he  did  for  you;  therefore  receive  him 
with  all  Joy."    [Alford.] 

CHAPTEE    III. 

Ver.  1-21.  Warning  against  Judaizers:  He  ha3 
Greater  Cause  than  they  to  Trttst  in  Legal  Right- 
eousness, BUT  Renounced  it  for  Christ's  Righteous- 
ness, in  which  he  Presses  after  Perfection  :  Warn- 
ing against  Carnal  Persons;  Contrast  of  the  Be- 
lievers Life  and  Hope.  1.  Finally— rather,  not  with 
the  notion  of  time,  but  making  a  transition  to  another 
general  subject,  "Furthermore"  [Bengel  and  Wahl] 
as  in  1  Thessalonians  4. 1.  Lit.,  "As  to  what  remains," 
&c.  It  is  often  used  at  the  conclusion  of  Epistles  for 
"finally"  (Ephesians  6. 10;  2  Thessalonians  3.  1).  But  it 
Is  not  restricted  to  this  meaning,  as  Alford  thinks,  sup- 
posing that  Paul  used  it  here  intending  to  close  his  Epis- 
tle, but  was  led  by  the  mention  of  the  Judaizers  into  a  more 
lengthened  dissertation,  the  same  things— concerning 
"rejoicing,"  the  prevailing  feature  in  this  Epistle  (ch.  1. 
18,  25;  2. 17;  4.  4,  where,  cf.  the  "  again  I  say,"  with  "  the 
same  things"  here).  "In  the  Lord,"  marks  the  true 
ground  of  Joy,  in  contrast  with  "having  confidence  in  tlie 
rtesh,"  or  in  any  outward  sensible  matter  of  boasting  (v. 
3).  not  grievous — "not  irksome."  for  you  it  is  safe — 
Spiritual  joy  is  tlie  best  safety  against  error  (v.  2;  Nehe- 
inlah  8.  10,  end).  2.  BevKare — Greek,  "  Have  your  eye  on  " 
so  as  to  beware  of.  Contrast  "mark,"  or  "observe,"  viz., 
so  as  to  follow  V.  17.  Aog»— Greek,  "the  dogs,"  viz.,  those 
impure  persons  "of  whom  I  have  told  you  often  "  (v.  18, 
19);  "the  abominable"  (cf.  Revelation  21.  8,  with  22.  15; 
Matthew  7.0;  Titus  1.  15,16):  "Dogs"  in  fllthlnoss,  un- 
cliastlty,  and  snarling  (Deuteronomy  2:i.  18;  Psalm  59.9, 
14, 15;  2  Peter  2.22):  especially  "enemies  of  the  cross  of 
Christ"  (V.  18;  Psalm  22.  10,20).     The  Jews  regarded  th« 

365 


Paul  Giveth  up  all  for  Christ, 


PHILIPPIAKS  III. 


hut  Countelh  it  at  Nothtnff, 


Gentiles  as  "dogs  "(Matthew  15.26);  butby  their  own  un- 
belief they  have  ceased  to  be  the  true  Israel,  and  are  be- 
come "dogs"  (cf.  Isaiah  56.10,11).  evil  workers— 2  Co- 
rinthians 11. 13,  "deceitful  workers."  Not  simply  "evil- 
doers "  are  meant,  but  men  who  "Avorked,"  indeed,  osten- 
sibly for  the  Gospel,  but  worked  for  evil:  "serving  not 
our  Lord,  but  their  own  belly"  (v.  19;  cf.  Romans  16. 18). 
Translate,  "  The  evil  workmen,"  i.  e.,  bad  teachers  (cf.  2  Tim- 
othy 2. 15).  conciaioti— Circumcision  had  now  lost  its  spi  r- 
Itual  significance,  and  was  now  become  to  those  who 
rested  on  It  as  any  ground  of  Justification,  a  senseless  mu- 
tilation. Christians  have  the  only  true  circumci^on,  viz., 
that  of  the  heart;  legalists  have  only  "concision,"  i.e., 
the  cutUing  off  of  the  flesh.  To  make  "  cuttings  in  the  flesh  " 
was  expressly  prohibited  by  the  law  (Leviticus  21.  5):  it 
was  a  Gentile-heathenish  practice  (1  Kings  18.  28);  yet 
this,  writes  Paul  indignantly.  Is  what^these  legalists  are 
virtually  doing  in  violation  of  the  law.  There  is  a  re- 
markable gradation,  says  Birks  (Horoe  ApostoUca:)  in  St. 
Paul's  language  as  to  circumcision.  In  his  first  recorded 
discourse  (Acts  13.  39),  circumcision  is  not  named,  but  im- 
plied as  included  in  the  law  of  Moses  which  cannot  justify. 
Six  or  seven  years  later,  in  Epistle  to  Galatians  (3.  3),  the 
first  Epistle  in  which  It  is  named,  its  spiritual  inefficiency 
is  maintained  against  those  Gentiles  who,  beginning  in 
the  Spirit,  thought  to  be  perfected  in  the  flesh.  Later,  in 
Epistle  to  Romans  (2.  28,  29),  he  goes  farther,  and  claims 
the  substance  of  It  for  every  believer,  assigning  the 
sliadow  only  of  it  to  the  unbelieving  Jew.  In  Epistle  to 
Colossians  (2. 11 ;  3. 11),  still  later,  he  expounds  more  fully 
the  true  circumcision  as  the  exclusive  privilege  of  the  be- 
liever. Last  of  all  here,  the  very  name  is  denied  to  the 
legalist,  and  a  term  of  reproach  is  substituted, "  concision," 
or  flesh-cutting.  Once  obligatory  on  all  the  covenant  peo- 
ple, then  reduced  to  a  mere  national  distinction,  it  was 
more  and  more  associated  in  the  apostle's  experience 
with  the  open  hostility  of  the  Jews,  and  the  perverse 
teaching  of  false  brethren.  3.  "  We  are  the  (real)  circum- 
cision "  (Romans  2.  25-29;  Colossians  2. 11).  •»vorsIiip  God 
In  the  Spirit— The  oldest  MSS.  read,  "Worship  by  the 
Spirit  of  God:"  our  religious  service  is  rendered  by  the 
Spirit  (John  4.  23,24).  Legal  worship  was  outward,  and 
consisted  in  outward  acts,  restricted  to  certain  times  and 
places.  Christian  worship  is  spiritual,  flowing  from  the 
in  workings  of  the  Holy  .Spirit,  not  relating  to  certain  iso- 
lated acts,  but  embracing  the  whole  life  (Romans  12.  1). 
In  the  former,  men  trusted  in  something  human,  whether 
descent  from  the  theocratic  nation,  or  the  righteousness 
of  the  law,  or  mortification  of  "  the  flesh  "  ("  Having  confi- 
dence," or  "glorying  in  the  flesh")  [Neandeb]  (Romans 
1.  9).  rejoice  in  Jesus  Clirist— "make  our  boast  in  Christ 
Jesus,"  not  in  the  law:  the  ground  of  their  boasting. 
have  no  confidence  in  the  flesh— but  in  the  Spirit.  4. 
"Although  /(emphatical)  might  have  confidence  even  in 
the  flesh."  Lit.,  "  I  having,"  &c.,  but  not  using,  "  confldence 
in  the  flesh."  I  more— have  more  "  whereof  I  might 
have  confidence  in  the  flesh."  5.  In  three  particulars  he 
shows  how  he  "  might  have  confidence  in  the  flesh  "  (v.  4) : 
(1.)  His  pure  Jewish  blood.  (2.)  His  legal  preciseness  and 
high  status  as  such.  (3.)  His  zeal  for  the  law.  The  Greek  is 
lit.,  "Being  in  circumcision  an  eighth-day  person,"  i.  e., 
not  one  circumcised  in  later  life  as  a  proselyte,  but  on  the 
eighth  day  after  birth,  as  the'law  directed  in  the  case  of 
Jew-born  infants,  of  tlie  tribe  of  Benjamin — son  of 
Rachel,  not  of  the  maid  servant.  [Benqel.]  Hebrew  of 
U»e  Hebrews— neither  one  or  other  parent  being  Gentile. 
The  "Hebrew,"  wherever  he  dwelt,  retained  the  language 
of  his  fathers.  Thus  Paul,  though  settled  in  Tarsus,  a  Greek 
city,  calls  himself  a  Hebrew.  A  "  Grecian  "  or  Hellenist, 
on  the  other  hand,  in  the  New  Testament,  Is  the  term 
used  for  a  Greek-speaking  Jew.  [Trench.]  touching  tlie 
la'w— t.  e.,  as  to  legal  status  and  strictness,  a  Pltnrisee 
—"of  the  Btraitest  sect"  (Acts  20.  5).  6.  concerning— 
translate  as  before  and  after,  ''As  touching  zeal"  (cf.  Acts 
22.3;  26.9).  blameless— Greefc,  ''Having  become  blame- 
less" as  to  cei-emonial  righteousness:  having  attained  in 
the  eyes  of  man  blameless  legal  perfection.  As  to  the  holi- 
ness before  God,  which  is  the  inner  and  truest  spirit  of  the 
366 


law,  and  which  flows  from  "  the  righteousness  of  God  by 
faith,"  he  on  the  contrary  declares  (v.  12-14)  thathe  has  not 
attained  perfection.  7.  gain— rather  as  Greefc,  "g.ains:"' 
including  all  possible  advantages  of  outward  status, 
which  he  had  lieretofore  enjoyed.  I  count«d— (?ree/i:,  "I 
have  counted  for  Christ's  sake  loss."  He  no  longer  uses 
the  plural  as  in  "gains;"  for  he  counts  them  all  but  one 
great  "  loss"  (Matthew  16.  26 ;  Luke  9.  25).  8.  Yea  doubt- 
less—The oldest  MSS.  omit  "doubtless"  {Greek,  "ge"): 
translate,  "nay  more."  Not  only  "have  I  counted"  those 
things  just  mentioned  "  loss  for  Christ's  sake,  but,  more- 
over, I  even  do  count  all  things  but  loss,"  &c.  for  the 
excellency— G»-eeft,  "  On  account  of  the  surpassing  excel 
lency  (the  super-eminence  above  them  all)  of  the  know- 
ledge of  Christ  Jesus."  my  Lord— Believing  and  loving 
appropriation  of  Him  (Psalm  63.  1;  John  20.28).  for 
whom— "on  account  of  whom."  I  have  suffered  the 
loss— Not  merely  I  "  counted"  them  "  loss,"  but  have 
actually  lost  them,  all  things— The  Greek  has  the  arti- 
cle, referring  to  the  preceding  "all  things:"  "I  have  suf- 
fered the  loss  of  them  all."  Aimg— Greek,  "  refuse  (such  as 
excrements,  dregs,  dross)  cast  to  the  dogs,"  as  the  deriva- 
tion expresses.  A  "loss"  is  of  something  having  value; 
but  "refuse"  is  thrown  aAvay  as  not  worthy  of  being  any 
more  touched  or  looked  at.  wlix— translate,  to  accord 
with  the  translation,  v. 1,"  gain  Christ."  A  man  cannot 
make  other  things  his  "gain"  or  chief  confidence,  and  at 
the  same  time  "gain  Christ."  _  He  who  loses  all  things, 
and  even  himself,  on  account  of  Christ,  gains  Christ: 
Christ  is  His,  and  He  is  Christ's  (Song  of  Solomon  2.  16;  6. 
3;  Luke  9. 23,  24 ;  1  Corinthians  3.  23).  9.  be  found  in  him 
—"be  found"  at  His  coming  again,  living  spiritually  "in 
Him"  as  the  element  of  my  life.  Once  lost,  I  have  been 
"found'"  and  I  hope  to  be  perfectly  "found"  by  Him 
(Luke  15.  8).  own  rIghteoTisness  ...  of  tlie  laiv — ( V.  6 ; 
Romans  10.  3,  5.)  "Oi,"  i.e.,  from,  righteousness  ...  of 
God  by  fsyit\\— Greek,  "which  is  fi-om,  God  (resting)  xtpon 
faith."  Paul  was  transported  from  legal  bondage  into 
Christian  freedom  at  once,  and  without  any  gradual 
transition.  Hence,  the  bands  of  Pharisaism  were  loosed 
instantaneouslj';  and  opposition  to  Pharisaic  Judaism 
tooli  the  place  of  opposition  to  the  Gospel.  Thus  God's 
providence  fitly  prepared  him  for  the  work  of  over- 
throwing all  idea  of  legal  justification.  "The  right- 
eousness of  faith,"  in  Paul's  sense,  is  the  righteousness 
or  perfect  holiness  of  Christ  appropriated  by  faith,  as  the 
objective  ground  of  confldence  for  the  believer,  and  also  as 
a  new  subjective  principle  of  life.  Hence  it  includes  the 
essence  of  a  new  disposition,  and  may  easily  pass  Into 
the  idea  of  sanctiflcation,  though  the  two  ideas  are  orig- 
inally distinct.  It  is  not  any  arbitrary  act  of  God,  as  if 
he  treated  as  sinless  a  man  persisting  in  sin,  simply  be- 
cause he  believes  in  Christ;  but  the  objective  on  the  part 
of  God  corresponds  to  the  subjective  on  the  part  of  man, 
viz.,  faith.  Tlie  realization  of  the  archetype  of  holiness 
througli  Clirist,  contains  the  pledge  that  this  shall  be 
realized  in  all  who  are  one  with  Him  by  faith,  and  are 
become  the  organs  of  His  Spirit.  Its  germ  is  imparted 
to  them  in  believing,  although  the  fruit  of  a  life  perfectly 
conformed  to  the  Redeemer,  can  only  be  gradually  devel- 
oped in  tliis  life.  rNEAXDER.]  10.  That  I  may  knotv 
him— experimentally.  The  aim  of  the  "righteousness" 
just  mentioned.  This  verse  resumes,  and  more  fully  ex- 
plains, "the  excellency  of  the  knowledge  of  Christ"  (v.  8). 
To  know  Him  is  more  than  merely  to  know  a  doctrine 
about  Him.  Believers  are  brought  not  only  to  redemp- 
tion, but  to  the  Redeemer  Himself,  the  power  of  hia 
resurrection— assuring  believers  of  their  justification 
(Romans  4.  25;  1  Corinthians  15. 17),  and  raising  them  up 
spirituallj'  with  Him,  by  virtue  of  their  identiflcatioa 
with  Him  in  this,  as  in  all  the  acts  of  Hisredeen»ing  work 
for  us  (Romans  6. 4;  Colossians  2.12;  3. 1).  Thepowerof  the 
Divine  Spirit  which  raised  Him  from  literal  death,  is  the 
same  which  raises  believers  from  spiritual  death  now 
(Ephesians  1. 19,  20),  and  shall  raise  their  bodies  from  lit- 
eral death  hereafter  (Romans  8.  11).  the  fellotvship  of 
his  sufferings— by  identification  with  Him  in  His  suffer- 
ings and  death,  by  imputation;  also,  in  actually  bearing 


I^laul  Acknowledges  his  own  Imperfection,  PHILIPPIANS   III.  hut  yet  the  Philippians  ore  to  Follow  him. 


the  cross  whatever  is  laid  on  us,  after  His  example,  and 
bo"  filling  up  that  which  Is  behind  of  the  afaictions  of 
Christ"  (Colosslans  1.24);  and  in  the  will  to  bear  aught 
for  His  sake  (Matthew  10.  38;  16.  2i;  2  Timothy  2. 11).  As 
He  bore  all  our  sufferings  (Isaiah  53.  4),  so  we  participate 
In  His.  made  conformable  unto  kig  death — "conformed 
to  the  likeness  of  His  death,"  viz.,  by  continued  sufferings 
for  His  sake,  and  mortifying  of  the  carnal  self  (Romans  8. 
29;  1  Corinthians  15. 31;  2  Corinthians  4. 10-12;  Galatlans  2. 
20).  11.  If  by  any  means— Not  Implying  uncertainty  of 
the  Issue,  but  the  earnestness  of  the  struggle  of  faith  (1 
Corinthians  9.  26,  27),  and  the  urgent  need  of  jealous  self- 
watclifulness  (1  Corinthians  10. 12).  attain  unto  the  re- 
surrection of  the  dead— The  oldest  MSS.  read,  "...  the 
resurrection  from  (out  of)  the  dead,"  viz.,  tlu;  first  resur- 
rection; that  of  believers  at  Christ's  coming  (1  Corin- 
tliians  15.  23;  1  Thessalonlans  4.15;  Revelation  20.5,6). 
The  Greek  word  occurs  nowhere  else  In  the  New  Testa- 
ment. "The  power  of  Christ's  resurrection"  (Romans  1. 
4),  ensures  the  believer's  attainment  of  the  "  resurrection 
from  the  (rest  of  the)  dead"  (cf.  v.  20,  21).  Cf.  "  Accounted 
worthy  to  obtain  the  resurrection  from  the  dead"  (Luke  20. 
So).  "The  resurrection  of  the  just"  (Luke  14. 14).  13. 
Translate,  "Not  that  I,"  Ac.  (I  do  no<  wish  to  be  under- 
stood as  saying  that,  <fec.)  attained— "obtained,"  viz.,  a 
perfect  knowledge  of  Christ,  and  of  the  power  of  His 
death,  and  fellowship  of  His  sufferings,  and  a  conformity 
to  His  death,  either  ■were  already  perfect — "Or  am 
already  perfected,'"  i.  e.,  crowned  with  the  garland  of  vic- 
tory, my  course  completed,  and  perfection  absolutely  reached. 
The  image  is  that  of  a  race-course  throughout.  See  1  Co- 
rinthians 9.24;  Hebrews  12.23.  See  Tkench,  Synonyms 
of  New  Testament.  I  follow  after — "  I  press  on."  appre- 
hend .  .  .  apprehend — "  If  so  be  that  I  may  lay  hold  on 
that  {viz.,  the  prize,  v.  14)  for  which  also  I  was  laid  hold  on 
by  Christ"  {viz.,  at  my  conversion.  Song  of  Solomon  I.  4;  1 
Corinthians  13. 12).  Jesus— Omitted  In  the  oldest  MSS. 
Paul  was  close  to  "apprehending"  the  prize  (2Tlmotliy 
4.  7,  8).  Christ  the  Author,  Is  also  the  Finisher  of  His 
people's  "race."  13.  I— whatever  others  count  as  to 
themselves.  He  who  counts  himself  perfect,  must  de- 
ceive himself  by  calling  sin  Infirmity  (L  John!.  8);  at 
the  same  time,  each  must  aim  at  perfection,  to  be  a 
Christian  at  all  (Matthew  5.  48).  forgetting  those  things 
.  .  .  'beltlad.— Looking  back  is  sure  to  end  in  going  back 
(Luke  9.  62) :  So  Lot's  wife  (Luke  17.  32).  If  In  stemming 
a  current  we  cease  pulling  the  oar  against  It,  we  are 
carried  back.  God's  word  to  us  Is  as  It  was  to  Israel, 
"  Speak  unto  the  children  of  Israel  that  they  go  forward" 
(Exodus  14. 15).  The  Bible  is  our  landmark  to  show  us 
whether  we  are  progressing  or  retrograding,  reaching 
forth— with  hand  and  foot,  like  a  runner  in  a  race, 
and  the  body  bent  forward.  The  Christian  is  always 
humbled  by  the  contrast  between  what  he  is  and  what 
he  desires  to  be.  The  eye  reaches  before  and  draws 
on  the  hand,  the  hand  reaches  before  and  draws  on 
the  foot.  [Bengel.]  unto— towards  (Hebrews  6.  1).  14. 
high  calling  — n^,  "tlie  calling  that  Is  above"  (Gala- 
tlans 4.  26;  Colosslans  3.  1) :  "the  fteauejiiy  calling"  (He- 
brews 3.1).  "The  prize"  is  "the  crown  of  righteous- 
ness" (1  Corinthians  9.  24;  2  Timothy  4.  8).  Revelation 
2. 10,  "  crown  of  life."  1  Peter  5.  4,  "  A  crown  of  glory  that 
fadeth  not  away."  "The  high,"  or  "  heavenly  calling,"  is 
not  restricted, as  Ai-FORD  thinks,  to  St.  Paul's  own  calling 
as  an  apostle  by  the  summons  of  God  from  heaven;  but 
the  common  codling  of  all  Christians  to  salvation  in  Christ, 
which  coming  from  heaven  Invites  us  to  heaven,  whither 
accordingly  our  minds  ought  to  be  uplifted.  15.  there- 
fore—Resuming V.  3.  "As  many  of  us  then,  as  are  per- 
fect," t.  e.^  full  grown  (no  longer  "babes")  In  the  Christian 
life  (v.  3,  "worshipping  God  in  the  Spirit,  and  having  no 
confidence  in  the  flesh"),  1  Corinthians  2.  6,  fully  estab- 
lished in  things  of  God.  Here,  by  "perfect,"  he  means 
one  fully  fit  for  running  [Bkngei.];  knowing  and  comply- 
ing with  the  laws  of  the  course  (2  Timothy  2.  5).  Tliough 
"perfect"  In  this  sense,  he  was  not  yet  "made  perfect" 
{Greek)  In  the  sense  Intended  In  v.  12,  viz.,  "crowned  with 
complete  v'otory,"  and  having  attained  absolute  perfection. 


thus  minded— having  the  mind  which  he  had  described, 
r.  7-14.  otherwise  minded— having  too  high  an  opinion 
of  yourselves  as  to  your  attainment  of  Christian  perfec- 
tion. "He  who  thinks  that  he  has  attained  everything, 
hath  nothing."  [Chrysostom.]  Probably,  too,  he  refers 
to  those  who  were  tempted  to  think  to  attain  \,o  perfection 
by  the  law  (Galatians  3.3):  who  needed  the  warning  (v. 
3),  "Beware  of  the  concision,"  though  on  account  of  their 
former  piety,  Paul  hopes  confidently  (as  In  Galatians  5. 
10)  that  God  will  reveal  the  path  of  right-mlnaedness  to 
them.  Paul  taught  externally;  God  "reveals"  the  truth 
internally  by  His  Spirit  (Matthew  IL  25;  16. 17;  1  Corin- 
thians 3.  6).  unto  you— who  sincerely  strive  to  do  God's 
will  (John  7. 17;  Epheslans  1. 17).  16.  The  expectation  of 
a  new  revelation  is  not  to  make  you  less  careful  in  walk- 
ing according  to  whatever  degree  of  knowledge  of  Divine 
things  and  perfection  you  have  already  attained.  God 
makes  further  revelations  to  those  who  walk  up  to  the 
revelations  they  already  have  (Hosea  6.  3).  rule,  let  ua 
mind  the  same  thing— Omitted  in  the  oldest  MSS.  Per- 
haps partly  inserted  from  Galatians  6.  16,  and  ch.  2.  2. 
Translate  then,  "Whereunto  we  have  attained,  let  us 
walk  on  (a  military  term,  march  in  order)  in  the  same" 
(the  measure  of  knowledge  already  attained).  17.  fol- 
lowers—G?7-eeA;,  "  imitators  together."  of  me— as  I  am  an 
imitator  of  Christ  (1  Corinthians  11, 1):  Imitate  me  no  far- 
ther than  as  I  imitate  Christ.  Or  as  Benqel,  "My  fel- 
low-Imitators of  God"  or  "Christ:"  "imitators  of  Christ 
together  with  me"  (Note,  ch.  2.  22;  Epheslans  5. 1).  mark 
—for  imitation,  ^vhicli  Avalk  so  as  ye  hav«  us  for  an 
ensample— In  English  Version  of  the  former  clause,  the 
translation  of  this  clause  Is,  "  those  who  are  walking  so  as 
ye  have  an  example  In  us."  But  in  Bengel's  translation, 
"Inasmuch  as,"  or  "since,"  Instead  of  "as,"  18.  many 
■walJt— in  such  a  manner.  Follow  not  evil-doers,  because 
they  are  "many"  (Exodus  23.  2).  Their  numbers  are 
rather  a  presumption  against  their  being  Christ's  "little 
flock"  (Luke  12.  32),  often— There  Is  need  of  constant 
warning,  weeping— (Romans  9.  2.)  A  hard  tone  In 
speaking  of  the  inconsistencies  of  professors  is  the  very 
opposite  of  Paul's  spirit,  and  David's  (Psalm  119. 136),  and 
Jeremiah's  (Jeremiah  13. 17),  The  Lord  and  His  apostles, 
at  the  same  time,  speak  more  strongly  against  empty 
professors  (as  the  Pharisees),  than  against  open  scofl'ers. 
enemies  of  the  cross  of  Christ— in  their  practice,  not  In 
doctrine  (Galatians  6.14;  Hebrews  6.6;  10.29).  19.  de- 
struction—everlasting at  Christ's  coming.  Ch,  1,  28, 
"  perdition  :"  the  opposite  word  is  "Saviour"  (v.  20).  end 
-fixed  doom,  -whose  god  is  their  belly— (Romans  16. 18) 
—hereafter  to  be  destroyed  by  God  (1  Corinthians  6. 13). 
In  contrast  to  our  "body"  {v.  21),  which  our  God,  the  Lord 
Jesus,  shall  "  fashion  like  unto  His  glorious  body."  Their 
belly  Is  now  pampered,  our  body  now  wasted;  then  the 
respective  states  of  both  shall  be  reversed,  glory  is  in 
tlieir  shame— As  "glory"  Is  often  used  in  the  Old  Testa- 
ment for  "God"  (Psalm  106.  20),  so  here  it  answers  to 
"whose  God,"  in  the  parallel  clause;  and  "shame"  is  the 
Old  Testament  term  contemptuously  given  to  an  idol 
(Judges  6.  32,  Margin).  Hosea  4,  7  seems  to  be  referred  to 
by  St.  Paul  (cf,  Romans  1,  32),  There  seems  no  allusion 
to  circumcision,  as  no  longer  gloriouj,\3nta  sJiame  to  them 
(v.  2),  The  reference  of  the  immediate  context  is  to  sen- 
suality, and  carnality  in  general,  mind  earthly  thinga 
—(Romans  8.  5.)  In  contrast  to  v.  20;  Colosslans  3.  2.  20. 
our  conversation— rather,  "our  state"  or  "country:"  oar 
citizenship.  Our  life  as  citizens.  We  are  but  pilgrims  on 
earth ;  how  then  should  we  "mind  earthly  things'  (v.  19- 
Hebrews  11.9,10,13-16)7  Roman  citizenship  was  then 
hlglily  prized ;  how  much  more  should  the  heavenly 
citizenship  (Acts  22.  28;  cf.  Luke  10.  20)7  la— Greek,  "has 
its  existence."  in  heaven— G'feeA:,  "in  the  heavens." 
look  for  the  Saviour,  the  Lord  Jesus  Christ — "  We  wait 
for  (so  the  same  Greek  Is  translated,  Romans  8. 19)  the  Lord 
Jesus  as  a  (i.  e.,  in  the  capacity  of  a)  Saviour"  (Hebrews  9. 
28).  Tliat  He  is  "the  Lord,"  now  exalted  above  every 
name,  assures  our  expectation  (ch.  2.  9-^1).  Our  High 
Priest  Is  gone  up  Into  the  Holy  of  Holies  not  made  witn 
hands,  there  to  atone  for  us;  and  as  the  Israelites  stood 

3G7 


Particular  Admonitions. 


PHILIPPIANS  IV. 


General  Exhortations. 


outside  the  tabernacle,  expecting  Aaron's  return  (of.  Luke 
.1.  21),  so  must  we  look  unto  the  heavens  expecting  Christ 
thence.  31.  Greek,  "  Who  shall  transfigure  the  body  of 
our  humiliation  (viz.,  in  which  our  humiliation  has  place, 
2  Corinthians  4. 10;  Ephesians  2. 19 ;  2  Timothy  2, 12),  that 
It  may  be  conformed  unto  the  body  of  His  glory  (viz.,  in 
which  His  glory  is  manifested),  according  to  the  effectual 
v'orking  whereby,''  &c.  Not  only  sliall  He  come  as  our 
"Saviour,"  but  also  as  our  Glorifler.  even— Not  only  to 
make  the  body  like  His  own,  but  "to  subdue  all  things," 
even  death  itself,  as  well  as  Satan  and  sin.  He  gave  a 
sample  of  the  coming  transfiguration  on  the  mount  (Mat- 
thew 17. 1,  &c.).  Not  a  change  of  identity,  but  oi  fashion  or 
fm-m  (Psalra  17.  15;  1  Corinthians  15.  51).  Our  spiritual 
resurrection  now  is  the  pledge  of  our  bodily  resurrection 
to  glory  hereafter  (v.  20;  Romans  8.  11).  As  Christ's  glori- 
fied body  was  essentially  identical  with  His  body  of  humil- 
iation ;  so  our  resurrection  bodies  as  believers,  since  tliey 
shall  be  like  His,  shall  be  identical  essentially  with  our 
present  bodies,  and  yet  "spiritual  bodies"  (1  Corinthians 
15.  42-44).  Our  "  hope"  is,  that  Christ,  by  His  rising  from 
tlie  dead,  hath  obtained  the  power,  and  is  become  the 
pattern,  of  our  resurrection  (Micah  2. 13). 

CHAPTER   IV. 

Ver.  1-23.  Exhortations  :  Thanks  for  the  Sxjpply 
FROM  Philippi:  Greeting;  and  Closing  Benedic- 
tion. 1.  "Wherefore;"  since  we  have  sucli  a  glorious 
hope  (ch.  3. 20, 21).  dearly  beloved— Repeated  again  at  the 
close  of  the  verse.  Implying  that  his  great  love  to  them 
should  be  a  motive  to  their  obedience,  longed  for — 
"yearned  after"  in  your  absence  (ch.  1. 8).  cro^vn— in  the 
day  of  the  Lord  (ch.  2. 16;  1  Thessalonians  2. 19).  so— as  I 
have  admonished  you.  stand  fast — (Ch.  1.  27.)  3.  Euodia 
and  Syntyche  were  two  women  who  seem  to  have  been  at 
variance;  probably  deaconesses  of  the  Church.  He  re- 
peats, "I  beseech,"  as  if  he  would  admonish  eacli  sepa- 
rately, and  with  the  utmost  impartiality,  iu  tlie  Lord—. 
the  true  element  of  Christian  union;  for  those  "in  the 
Lord"  by  faith  to  be  at  variance,  is  an  utter  inconsistency. 
3.  XrvA— Greek,  "Yea."  true  yoke-fcllo-»v— yoked  with 
me  in  the  same  Gospel  yoke  (Matthew  11.  29,  30;  cf.  1  Tim- 
othy 5. 17, 18).  Either  Timothy,  Silas  (Acts  15.  40;  16. 19, 
at  Philippi),  or  the  chief  bishop  of  Philippi.  Or  else  the 
Greek,  Sunzugus,  or  Synzygus,  is  a  proper  name:  "Who 
art  truly,  as  thy  name  means,  a  yoke-felloiv.'"  Certainly 
not  PauVs  wife,  as  1  Corinthians  9.  5  implies  he  had  none. 
lielp  those  women  —  rather,  as  Greek,  "help  them,'" 
viz.,  Euodia  and  Syntyche.  "Co-operate  witli  them" 
[BiRKS] ;  or  as  Alford,  "  Help  in  the  work  of  their  recon- 
ciliation." -vrhlclx  laboured  tvitU  me — "inasmuch  as 
they  laboured  with  me."  At  Philippi,  women  were  the 
first  hearers  of  the  Gospel,  and  Lydia  the  first  convert. 
It  is  a  coincidence  which  marks  genuineness,  that  in  this 
Epistle  alone,  special  instructions  are  given  to  women 
who  laboured  with  Paul  in  the  Gospel.  In  selecting  the 
first  teachers,  those  first  converted  would  naturally  be 
fixed  on.  Euodia  and  Syntyche  were  doubtless  two  of 
"  the  women  who  resorted  to  the  river  side,  where  prayer 
was  wont  to  be  made"  (Acts  16. 13),  and  being  early  con- 
verted, would  naturally  take  an  active  part  in  teaching 
other  women  called  at  a  later  period;  of  course  not  iu 
public  preaching,  but  in  a  less  prominent  spliere  (1  Tim- 
othy 2.  11,  12).  Clement— bishop  of  Rome  shortly  after 
the  death  of  Peter  and  Paul.  His  Epistle  from  the  Church 
of  Rome  to  the  Church  of  Corinth  is  extant.  It  makes  no 
mention  of  the  supremacy  of  the  See  of  Peter.  He  was 
the  most  eminent  of  the  apostolical  fathers.  Alford 
thinks  that  the  Clement  here  was  a  Philippian,  and  not 
necessarily  Clement,  bishop  of  Rome.  But  Oriqen  (Com- 
ment. John  1.  29)  identifies  the  Clement  here  with  the 
bishop  of  Rome,  in  the  book  of  life- the  register-book 
of  those  whose  "citizenship  Is  in  heaven"  (Luke  10.20; 
Philippians  3.  20).  Anciently,  free  cities  had  a  roll-book 
containing  the  names  of  all  those  having  the  right  of 
citizenship  (cf.  Exodus  32.  32;  Psalm  69.  28;  Ezekiel  13.  9; 
Deniel  12. 1  •  Revelation  20. 12 ;  21.  27).  4.  (Isaiah  61. 10.) 
363 


"Alway ;"  even  amidst  the  afflictions  now  distressing  you 
(ch.  1.28-30).  again— as  he  had  already  said,  "Rejoice" 
(ch.  3. 1).  Joy  is  the  predominant  feature  of  the  Epistle. 
I  say — Greek,  rather, "  I  tvill  say."  5.  moderation — From 
a  Gr^ek  root,  "  to  yield,"  whence  yieldingness  [Trench]  ; 
or  from  a  root,  "it  is  fitting,"  whence  "reasonableness  of 
dealing"  [Alford],  that  considerateness  for  others,  not 
urging  one's  own  rights  to  the  uttermost,  but  waiving  a  part, 
and  thereby  rectifying  the  injustices  of  justice.  The 
archetype  of  this  grace  is  God,  who  presses  not  the  strict- 
ness of  His  law  against  us  as  we  deserve  (Psalm  130.  3,  4) ; 
though  having  exacted  the  fullest  payment  for  us  from 
our  Divine  Surety.  There  are  included  in  "  moderation," 
candour  and  kindlinesr,  Joy  in  the  Lord  raises  us  above 
rigorism  towards  others  (v.  5),  and  carefulness  (v.  6)  as  to 
one's  own  alTairs.  Sadness  produces  morose  harshness  to- 
wards others,  and  a  carking  spirit  in  ourselves.  Ijet  .  .  . 
be  kno^vn — t.  e.,  in  your  conduct  to  others,  let  nothing 
inconsistent  with  "moderation"  be  seen.  Not  a  precept 
to  make  a  display  of  moderation.  Let  this  grace  "be 
known"  to  men  in  ads;  let  "your  requests  be  made  to 
God"  in  words  (v.  6).  unto  all  men — even  to  the  "per- 
verse" (ch.  2. 15),  that  so  ye  may  win  them.  Exercise  "  for- 
bearance" even  to  your  persecutors.  None  is  so  ungra- 
cious as  not  to  be  kindly  to  some  one,  from  some  motive 
or  another,  on  some  occasion;  the  believer  is  to  be  so 
"unto  all  men"  at  all  times.  The  Iiord  is  at  band— The 
Lord's  coming  again  speedily  is  the  grand  motive  to  every 
Cliristian  grace  (James  5.  8,  9).  Harshness  to  others  (the 
opposite  of  "moderation")  would  be  taking  into  our  own 
hands  prematurely  the  prerogatives  of  judging,  which 
belongs  to  the  Lord  alone  (1  Corinthians  4.  5) ;  and  so  pro- 
voking God  to  judge  us  by  the  strict  letter  of  the  law 
(James  2.  12,13).  6.  Translate,  "  Be  anxious  about  noth- 
ing." Care  and  prayer  are  as  mutually  opposed  as  fire 
and  water.  [Bengel.]  by  prayer  and  supplication — 
Greek,  "  by  the  prayer  and  the  supplication"  appropriate 
to  each  case.  [Alford.]  Prayer  for  blessings;  and  the 
general  term.  Supplication,  to  Suvert  ills;  a  special  term, 
suppliant  entreaty  (Note,  Ephesians  6. 18).  thanksgiving — 
for  every  event,  prosperity  and  affliction  alike  (1  Thes- 
salonians 5.  18;  James  5.  13).  The  Philippians  might 
remember  Paul's  example  at  Philippi  when  in  the  inner- 
most prison  (Acts  16.  25).  Thanksgiving  gives  eflfect  to 
prayer  (2  Chronicles  20.  21),  and  frees  from  anxious  careful' 
ness  by  making  all  God's  dealings  matter  for  prawe,  not 
merely  for  resignation,  much  less  murmuring.  "Peace"  is 
the  companion  of  "thanksgiving"  (v.  7;  Colossians  3. 15), 
let  your  requests  be  made  known  unto  Crod — with  gen- 
erous, filial,  unreserved  confidence;  not  keeping  aught 
back,  as  too  great,  or  else  too  small,  to  bring  before  God, 
tliough  you  might  feel  so  as  to  your  fellow-men.  So 
Jacob,  when  fearing  Esau  (Genesis  32.  9-12);  Hezekiah 
fearing  Sennacherib  (2  Kings  19. 14;  Psalm  37.  5).  7.  And 
— The  inseparable  consequence  of  thus  laying  everything 
before  God  in  "prayer  with  thanksgiving."  peace— the 
dispeller  of  "anxious  care"  (v.  6).  of  God— coming  from 
God,  and  resting  in  Grod  (John  14.27;  16.33;  Colossians  3. 
15).  ■pa.6»etti.—surpasseth,or  exceedeth,  all  man's  notional 
powers  of  understanding  its  full  blessedness  (1  Corinth- 
ians 2.  9,  10;  Ephesians  3.20;  cf.  Proverbs  3.  17).  shall 
keep — rather,  "shall  guard;"  shall  keep  as  a  well-gar- 
risoned stronghold  (Isaiah  26. 1,  3).  The  same  Greek  verb 
is  used,  1  Peter  1.  5.  There  shall  be  peace  secure  within, 
wliatever  outward  troubles  may  besiege,  hearts  and 
minds- rather,  "hearts  (the  seat  of  the  thoughts)  and 
thoughts"  or  purposes,  through— rather  as  Greek,  "in 
Christ  Jesus."  It  is  in  Christ  that  we  are  "kept"  or 
"guarded"  secure.  8.  Summary  of  all  his  exhortations 
as  to  relative  duties,  whether  as  children  or  parents,  hus- 
bands or  wives,  friends,  neighbours,  men  in  the  inter- 
course of  the  world,  <fec.  true — sincere,  in  words,  lionest 
—Old  English  for  "seemly,"  viz.,  in  action, lit.,  grave,  digni- 
fied. Just— towards  others,  pure— "  chaste,"  in  relation 
to  ourselves,  lovely — lovable  (cf.  Mark  10.  21 ;  Luke  7. 4,  5). 
of  good  report— Referring  to  the  absent  (ch.  1.  27);  as 
"  lovely"  refers  to  what  is  lovable/ace  to  face,  if  there  be 
any  virtue —  "  whatever  virtue   there   is."    [Alford.] 


Thanks  for  Supplier  from  Philippi. 


PHILIPPIANS  lY 


Prayer  and  Salutationt. 


"Virtue,"  the  standing  word  in  heathen  ethics,  is  found 
once  only  in  St.  Paul's  Epistles,  and  once  in  St.  Peter's  (2 
Peter  1.5);  and  this  in  uses  diflferent  from  tliosein  heathen 
authors.  It  is  a  term  rather  earthly  and  human,  as  com- 
pared with  the  names  of  the  spiritual  graces  which  Chris- 
tianity imparts;  hence  the  rarity  of  its  occurrence  in  the 
New  Testament.  Piety  and  true  morality  are  inseparable. 
Piety  is  love  with  its  face  towards  God;  morality  is  love 
with  its  face  towards  man.  Despise  not  anything  that  is 
good  in  itself;  only  let  it  keep  its  due  place,  praise- 
whatever  is  praiseworthy;  not  that  Christians  should 
make  man's  praise  their  aim  (cf.  John  12.43);  but  they 
should  live  so  as  todeserve  men's  praise,  think  on— have 
a  continual  regard  to,  so  as  to  "do"  these  tilings  (v.  9) 
whenever  the  occasion  arises.  9.  both  — rather,  "The 
things  also  wliicli  ye  have  learned,  &c.,  &c.,  these  prac- 
tice;''^ the  things  which  besides  recommending  them  in 
words,  have  been  aiso  recommended  by  my  example,  carry 
into  practice,  lieard— though  ye  have  not  yet  sulliciently 
"  received"  them,  seen— though  ye  have  not  as  yet  suffi- 
ciently "  learned"  them.  [Bengei,.]  and — "and  then,"  as 
the  necessary  result  (v.  7).  Not  only  "  the  peace  of  God," 
but  "tlie  God  of  peace"  Himself  "shall  be  with  you." 
10.  But — ^Transitional  conjunction.  But  "nov/"  to  pass 
to  another  subject,  in  tUe  Lord— He  views  everything 
with  reference  to  Christ,  at  tlie  last— "at  last;"  im- 
plying he  was  expecting  their  gift,  not  from  a  selfish 
view,  but  as  a  "fruit"  of  their  faith,  and  to  "abound" 
to  their  account  {v.  11,  17).  Though  long  in  coming, 
owing  to  Epaphroditus'  sickness  and  otlier  delaj's,  he 
does  not  imply  their  gift  was  too  late,  your  care  .  .  . 
hath,  flourished  again — Greek,  "Ye  have  flourished 
again  (?-ei;i«;ed,  as  trees  sprouting  forth  again  in  spring) 
in  your  care  for  me."  wliereln  ye  ■were  also  careful — 
in  respect  to  which  (revival,  viz.,  the  sending  of  a  supply 
to  me)  "  ye  were  also  (all  along)  careful,  but  ye  lacked  op- 
portunity;" whether  from  want  of  means  or  want  of  a 
messenger.  Your  "  lack  of  service  "  (ch.  2.  30),  was  owing 
to  your  having  "lacked  opportunity."  11.  Iliave learned 
— TheJin  Greek  is  emphatical.  I  leave  ittoothers  if  they 
will,  to  be  discontented.  I,  for  my  part,  have  learned,  by 
the  teaching  of  the  Holy  Spirit,  and  the  dealings  of  Provi- 
dence (Hebrews  5.  8),  to  be  content  in  every  state,  content 
— The  Greek,  lit.,  expresses  "  independent  of  others,  and 
having  sufficiency  in  one's  self."  But  Cliristianity  has  raised 
the  term  above  the  haughty  self-sufficiency  of  tlie  heathen 
Stoic  to  the  contentment  of  the  Cliristian,  whose  sufficiency 
Is  not  in  self,  but  in  God  (2  Corinthians  3.  5;  1  Timothy  6.  C, 
8 ;  Hebrews  13.  5 ;  cf.  Jeremiah  2.  36;  45.  5).  13.  abased— in 
low  circumstances  (2  Corinthians  4.  8;  6.  9,  10).  cvery- 
•«vhcre— ratlier  [Alford],  "in  each,  and  in  all  things." 
instructed- in  the  secret.  Lit.,  "initiated"  in  a  secret 
teacliing,  which  is  a  mystery  unknown  to  the  world.  13. 
I  can  do  all  things— Gj'ee^-,  "i  have  strength  for  saW  things ;" 
not  merely  "  how  to  be  abased  and  how  to  abound."  After 
special  instances  he  declares  his  universal  power— how 
triumphantly,  yet  how  humbly!  [Meyer.]  tlirough 
Christ  tvhich  strengtheneth  me— The  oldest  MSS.  omit 
"Christ;"  then  translate,  "In  ^im  who  giveth  me  power," 
i.  e.,  by  virtue  of  my  living  union  and  Identification  with 
Him,  who  is  my  strength  (Oalatlans  2.  20).  Cf.  1  Timothy 
J.  12,  whence  probably,  "  Christ "  was  inserted  here  by 
transcribers.  14.  He  here  guards  against  their  thinking 
from  wliat  he  has  Just  said,  that  he  makes  light  of  their 
bounty,  ye  did  communicate  -tvith  my  affliction— i.  e., 
ye  made  yourselves  sharers  with  me  in  my  present  afflic- 
tion, viz.,  by  sympathy;  of  wliich  sympathyyonr  contribU' 
tion  is  tlie  proof.  15.  Now — "Moreover."  Arrange  as 
Greek,  V  Ye  also  know  "  (as  well  as  I  do  myself),  in  the 
t>eginning  of  the  Gospel— dating  from  the  Philippian 
Christian  era;  at  the  first  preaching  of  the  Gospel  at 

71 


Philippi.    Avlicn  I  departed  from  Macedonia— (Acts  17 

14.)  The  Philippians  had  followed  Paul  with  their  bounty 
when  he  left  Macedonia  and  came  to  Corinth.  2  Corinth- 
ians 11.  8,  9  thus  accords  with  the  passage  here,  the  dates 
assigned  to  the  donation  in  both  Epistles  agreeing,  via., 
"  in  tlie  beginning  of  the  Gospel  "  hero,  and  there,  at  the 
time  of  \\\&  first  visit  to  Corinth.  [Paley's  Horce  Paulinoe.'] 
However,  the  supply  meant  liere  is  not  that  which  he  re- 
ceived at  Corinth,  but  the  supply  sent  to  him  when  "in 
Thessalonica,  once  and  again  "  (u.  16).  [Alford.]  as  con- 
cerning giving  and  receiving— In  the  account  between 
us,  "the  giving"  was  all  on  your  part;  "the  receiving" 
all  on  mine,  ye  only— We  are  not  to  wait  for  others  i.n  a 
good  work,  saying,  "  I  will  do  so,  when  others  do  it."  We 
must  go  forward  tliough  alone.  IG.  even  in  Thessalonica 
— "  even  "  as  early  as  when  I  had  got  no  further  than  Thes- 
salonica, ye  sent  me  supplies  for  my  necessities  more  than 
once.  17.  a  s^ft— Greek,  "the  gift."  Translate,"  IX,  is  not 
that  I  seek  after  the  gift,  but  I  do  seek  after  the  fruit  that 
aboitndeth  to  your  account ;"  what  I  do  seek  is  your  spirit- 
ual good,  in  the  abounding  of  fruits  of  your  faith  which 
shall  be  put  down  to  your  account,  against  the  day  of  re- 
ward (Hebrews  6.  10).  18.  But— Though  "  the  gift  "  is  not 
what  I  chiefly  "  seek  after  "  (v.  17),  yet  I  am  grateful  for  the 
gift,  and  hereby  acknowledge  it  as  ample  for  all  my  needs. 
Translate,  "I  have  all"  that  I  want,  "and  more  than 
enough,"  lit.,  as  English  Version,  "I  abound"  over  and 
above  my  needs.  I  am  full— Greek,  "  I  am  filled  full."  the 
odour  of  a  sweet  smell— (Note,  Ephesians  5.2.)  The  figure 
isdrawnfrom  tlie  sweet-smelling  incense  which  was  burnt 
along  with  the  sacrifices ;  tlieir  gift  being  in  faith  was  not 
so  much  to  Paul,  as  to  God  (Matthew  25.  40),  before  whom 
it  "came  up  for  a  memorial"  (Acts  10. 4),  sweet-smelling  la 
God's  presence  (Genesis  8.  21 ;  Revelation  8. 3,  4).  sacrifice 
acceptable— (Hebrews  13.  16.)  19.  my— Paul  calls  God  here 
"  my  God,"  to  imply  that  God  would  reward  their  bounty 
to  His  servant,  by  "fully  supplying"  (translate  so,  lit., /ill 
to  the  full)  tlielr  every  "  need  "  (2  Corinthians  9.  8),  even  as 
fliey  had  "fully"  supplied  his  "need"  (v.  16,  18).  My 
Master  will  fully  repay  you,  I  cannot.  The  Philippians 
invested  their  bounty  well,  since  it  got  them  sucli  a  glori- 
ous return,  according  to  his  riches — The  measure  of  His 
supply  to  yon  will  be  the  immeasurable  "riches  of  His 
grace  "  (Ephesians  1.  7).  in  glory— These  words  belong  to 
the  whole  sentence.  "Glory"  is  the  element  in  which 
His  rich  grace  operates;  and  it  will  be  the  element  in 
which  He  will  "supply  fully* all  your  need."  by  Clirist 
Jesus— by  virtue  of  your  being  "in"  (so  Greek,  not  "  by") 
Christ  Jesus,  the  Giver  and  Mediator  of  all  spiritual  bless- 
ings. 20.  God  and  our  Fatiier— translate,  "  Unto  our  God 
and  Father."  be  glory— raiher  as  the  Greek,  "  be  theglory." 
Not  to  us,  but  to  Him  be  "the  glory  "  alike  of  your  gift, 
and  of  His  gracious  recompense  to  you.  31.  Salute  every 
saint — individually,  greet — salute  yon.  The  brethren 
-which  are-»vith  n»e— Perhaps  Jewish  believers  are  meant 
(Acts  28.  21).  I  think  ch.  2.  20  precludes  our  thinking  of 
"  closer  friends,"  "colleagues  in  the  ministry  "  [Ai.ford]  ; 
he  had  only  one  close  friend  with  him,  viz.,  Timotliy.  33. 
they  tliat  are  of  Cresar's  household — the  slaves  and  de- 
pendants of  Nero  who  had  been  probably  converted 
through  Paul's  teaching  whilst  he  was  a  prisoner  in  the 
Prajtorian  barrack  attached  to  the  palace.  Philippi  was 
a  Roman  "  colony,"  henco  there  might  arise  a  tie  between 
the  citizens  of  the  mother  city  and  those  of  the  colony; 
especially  between  those  of  both  cities  who  were  Chris- 
tians, converted  as  many  of  them  were  by  the  same  apos- 
tle, and  under  like  circumstances,  he  having  been  impris- 
oned at  Philippi,  as  he  now  is  at  Rome.  33.  (Galatlans 
0.  18.)  be  witli  you  all.  Amen— The  oldest  MSS.  read, 
"Be  with  your  spirit,"  and  omit  "  Amen.' 

369 


Address.  COLOSSIANS  I.  Tntrodtuition, 

THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COLOSSIANS. 

INTRODUCTION. 

The  genuineness  of  this  Epistle  is  attested  by  Justin  Maktyr,  Contra  Ti-yphonen,  p.  311,  b.,  who  quotes  "the  flrst- 
born  of  every  creature,"  in  reference  to  Christ,  from  eh.  1. 15.  Theophilus  of  Antioch,  to  Autolychus,  2.  p.  100.  Ire- 
N^us,  3. 14, 1,  quotes  expressly  from  tlils  "  Epistle  to  the  Colossians  "  (ch.  4. 14).  Clement  of  Alexandria,  Stromata, 
1,  p.  325,  quotes  eh.  1.28;  also  elsewhere  he  quotes  ch.  1.  9-11,  28;  2.  2,  Ac;  2.8;  .3. 12,14;  4.  2,3,&c.  Tebtullian,  J>e  Pra*- 
erxptione  hceretic&rum,  ch.  7.,  quotes  ch.  2.  8 ;  and  De  JResurrectione  carnis,  ch.  23.,  he  quotes  ch.  2.  12,  20,  and  ch.  3. 1,  2. 
Origen,  Contra  Celsus,  5.  8,  quotes  ch.  2.  18,  19. 

Colosse  (or,  as  it  is  spelt  in  the  best  MSS.,  "Colassae")  was  a  city  of  Phrygla,  on  the  river  Lycus,  a  branch  of  the 
Meander.  The  Churcli  there  was  mainly  composed  of  Gentiles  (cf.  ch.  2. 13).  Alford  Infers  from  ch.  2.  1  (see  note 
there),  that  Paul  had  not  seen  its  members,  and  therefore  could  not  liave  been  its  founder,  as  Theodoret  thought. 
Ch.  1.  7,  8  suggests  the  probability  that  Epaphras  was  the  first  founder  of  the  Church  there.  The  date  of  its  foundation 
must  have  been  subsequent  to  Paul's  visitation,  "strengthening  in  order"  all  the  churches  of  Galatia  and  Phrj'gia 
(Acts  18.  24);  for  otherwise  he  must  have  visited  the  Colossians,  which  ch.  2. 1  implies  he  had  not.  Had  Paul  been  their 
father  in  the  faith,  he  would  doubtless  have  alluded  to  the  fact,  as  in  1  Corinthians  3.  6, 10;  4. 15;  1  Thessalouians  1.  5; 
2. 1.  It  is  only  in  the  Epistles,  Romans  and  Ephesians,  and  this  Epistle,  such  allusions  are  wanting;  in  that  to  the 
Romans,  because,  as  in  this  Churcli  of  Colosse,  he  had  not  been  the  instrument  of  their  conversion;  in  that  to  the 
Ephesians,  owing  to  the  general  nature  of  the  Epistle.  Probably  during  tlie  "  two  years"  of  Paul's  stay  at  Ephesus, 
when  "all  which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus"  (Acts  19. 10,  26),  Epaphras,  Philemon,  Archippus, 
Apphia  (Philemon  2.  13, 19)  and  other  natives  of  Colosse,  becoming  converted  at  Ephesus,  were  subsequently  the  first 
Bowers  of  the  Gospel  seed  in  their  own  city.  Tills  will  account  for  their  personal  acquaintance  with,  and  attachment 
to,  Paul  and  his  fellow-ministers,  and  for  his  loving  language  as  to  them,  and  their  counter  salutations  to  him.  So 
also  with  respect  to  "  them  at  Laodicea"  (ch.  2. 1). 

The  Object  of  the  Epistle  is  to  counteract  Jewish  false  teaching,  by  setting  before  the  Colossians  their  true 
standing  in  Christ  alone  (exclusive  of  all  other  heavenly  beings),  the  majesty  of  His  person,  and  the  completeness  of 
the  redemption  wrought  by  Him;  hence  they  ought  to  be  conformed  to  their  risen  Lord,  and  to  exhibit  that  conformity 
in  all  the  relations  of  ordinary  life.  Ch.  2. 16,  "  new  moon,  sabbath  days,"  shows  that  the  false  teaching  opposed  in 
this  Epistle  is  that  of  Judaizing  Christians.  These  mixed  up  with  pure  Christianity  Oriental  theosophy  and  angel 
worship,  and  the  asceticism  of  certain  sections  of  the  Jews,  especially  the  Essenes.  Cf.  Sosep'b.xjs,  Bell.  Jud.,  2.  8;  2. 13. 
These  theosophists  promised  to  their  followers  a  deeper  insight  into  the  world  of  spirits,  and  a  nearer  approach  to 
heavenly  purity  and  intelligence,  than  the  simple  Gospel  aflbrds.  Conybeare  and  HowsoN  think  that  some  Alexan- 
drian Jew  had  appeared  at  Colosse,  imbued  with  the  Greek  philosphy  of  Philo's  school,  combining  with  it  the  Rab- 
binical theosophy  and  angelology  which  afterwards  was  embodied  in  the  Cabbala.  Cf.  Josephus,  Antiquities,  12.  3, 
4,  from  which  we  know  that  Alexander  the  Great  had  garrisoned  the  towns  of  Lydia  and  Phrygia  with  2000  Mesopo- 
tamiau  and  Babylonian  Jews  in  the  time  of  a  threatened  revolt.  The  Phrygians  themselves  had  a  mystic  tendency 
in  their  worship  of  Cybele,  which  inclined  them  to  receive  the  more  readily  the  incipient  Gnosticism  of  Judaizers, 
which  afterward  developed  itself  into  the  strangest  heresies.  In  the  Pastoral  Epistles,  the  evil  is  spoken  of  as  having 
reached  a  inore  deadly  phase  (1  Timothy  4.  1-3;  6.  5),  whereas  he  brings  no  charge  of  Immorality  in  this  Epistle:  a 
proof  of  its  being  much  earlier  in  date. 

Tlie  Place  from  which  it  was  written  seems  to  have  been  Rome,  during  his  first  imprisonment  there  (Acts  28).  In  my 
Introduction  io  the  Epistle  to  the  Ephesians,  it  was  shown  that  the  three  Epistles,  Ephesians,  Colossians  and  Phile- 
mon, were  sent  at  the  same  time,  viz.,  during  the  freer  portion  of  his  imprisonment,  before  the  death  of  Burrus.  Ch. 
4.  3,  4;  Ephesians  6. 19,20,  imply  greater  freedom  than  he  had  whilst  writing  to  the  Pliilippians,  after  the  proiuotion  of 
Tigellinus  to  be  Praetorian  Prefect.    See  Introduction  to  Philippians. 

This  Epistle,  though  carried  by  the  same  bearer,  Tychicus,  who  bore  that  to  the  Ephesians,  was  ivritten  previously 
to  that  Epistle;  for  many  phrases  similar  in  both  appear  in  the  moreexpanded  form  in  the  Epistle  to  the  Ephesians 
(cf.  also  note,  Ephesians  6.  21).  The  Epistle  to  the  Laodiceans  (ch.  4. 16)  was  written  before  that  to  the  Colossians,  but 
probably  was  sent  by  him  to  Laodicea  at  tlie  same  time  with  that  to  the  Churcli  at  Colosse. 

The  Style  is  peculiar:  many  Greek  phrases  occur  here,  found  nowhere  else.  Cf.  ch.  2.  8,  "spoil  you;"  "making  a 
show  of  them  openly"  (ch.  2. 15);  "beguile  of  your  reward,"  and  "intruding"  {v.  IS);  "will-worship;"  "satisfying" 
(v.  23);  "filthy  communication"  (ch.  3. 8);  "rule"  (ch.3. 15);  "  comfort"  (ch.  4.  11).  The  loftiness  and  artificial  elaboration 
of  style  correspond  to  the  majestic  nature  of  his  theme,  the  majesty  of  Christ's  person  and  office,  in  contrast  to  the 
beggarly  system  of  the  Judaizers,  the  discussion  of  which  was  forced  on  him  by  the  controversy.  Hence  arises  his 
use  of  unusual  phraseology.  On  the  other  hand,  in  the  Epistle  to  the  Ephesians,  subsequently  written,  in  which  he  was 
not  so  hampered  by  the  exigencies  of  controversy,  he  dilates  on  the  same  glorious  truths,  so  congenial  to  him,  more  at 
large,  freely  and  uncontroversially,  in  the  fuller  outpouring  of  his  spirit,  with  less  of  the  elaborate  and  antithetical 
language  of  system,  such  as  was  needed  in  cautioning  the  Colossians  against  the  particular  errors  threatening  them. 
Hence  arises  the  striking  similarity  of  many  of  the  phrases  in  the  two  Epistles  written  about  the  same  time,  and 
generally  in  the  same  vein  of  spiritual  thought;  whilst  the  peculiar  phrases  of  the  Epistle  to  the  Colossians  are  such 
a£  are  natural,  considering  the  controverBial  purpose  of  that  Epistle. 


CHAPTFT?     T  OWN  Ministry  OF  the  Mystery.    1.  by  tlie  will  of  God 

•'"■'^^     1.  —Greek,  "  through,"  &c.  (cf.  note,  1  Corinthians  1. 1).   T»mo- 

Ver.    1-29.     Address:     Introduction:     Confirming  tHy—(Cf.  no<M,  2  Corinthians  1. 1;  Philippians  1. 1.)    He 

Epaphras'    Teaching:     The    Glories    of    Christ:  was  with  Paul  at  the  time  of  writing  in  Rome.    He  haJ 

Thanksgiving  and  Prayer  fob  the  Colossians:  His  been  companion  of  Paul  in  his  first  tour  through  Phry- 

d70 


Pad  Confirmeth  the  Doctrine  of  Epaphras,  COLOSSIANS   I. 


OTIC?  Praydh  for  their  Increase  in  Grace. 


gia,  In  which  Colosse  was.  Hence  the  Colos'Sians  seem  to 
have  associated  him  witli  Paul  in  tlieir  affections,  and 
theapostle  joins  him  witli  himself  in  tlieaddress.  Neither, 
probably,  had  seen  the  Colossian  C?iurcJi  (cf.  cli.  2.  1);  but 
had  seen,  during  their  tour  tlirougli  Phrygia,  individual 
Colossians,  as  Epaphras,  Philemon,  Archippus,  and  Ap- 
phla  (Philemon  2),  who  when  converted  brouglit  the  Gos- 
pel to  their  nativecity.  2.  Colosse— Written  in  tlieolde.st 
MSS.,  "Colosse."  As  "saints"  implies  union  with  God, 
so  "the  faithful  brethren"  union  with  Ciiristian  men. 
[Benqel.]  ami  tlie  Lord  Jesus  CUrlst— Supported  by 
some  oldest  MSS.,  omitted  bj'  others  of  equal  antiquity. 

3.  &c.— Thanksgiving  for  the  "faith,  hope,  and  love"  of 
the  Colossians.  So  in  the  twin  Epistle  sent  at  the  same 
time  and  bj'  the  same  bearer,  Tychicus  (Ephesians  1. 15,  IS). 
"We— I  and  Tiinothj'.  and  tlie  Fatlier— So  some  of  the 
oldest  MSS.  read.  But  others  better  omit  the  "and," 
■which  probably  crept  in  from  Ephesians  1.  3.  praying 
always  for  you— with  thanksgiving  (Philippians  J.  Gj. 
See  next  verse.  4.  Since  ^ve  Heard — lit.,  "  Having  heard," 
&c.  The  language  implies  that  he  had  only  heard  of,  and 
not  seen  them  (ch.  2.  1).  Cf.  Romans  1.  S,  where  like  lan- 
guage is  used  of  a  Ciiurch  which  he  had  not  at  the  time 
visited,  love  ...  to  all— the  absent,  as  well  as  those 
present,  [Bengel.]  5.  For— to  be  joined  with  the 
words  Immediately  preceding:  "The  love  which  ye  have 
to  all  the  saints  because  of  (lit.,  on  account  ol)  the  hope," 
Ac.  The  hope  of  eternal  life  will  never  be  in  us  an  in- 
active principle,  but  will  always  produce  "love."  This 
pS/Ssage  is  abused  by  Romanists,  as  if  the  liope  of  salvation 
depended  upon  works.  A  false  argument.  It  does  not 
follow  that  our  hope  is  founded  on  our  works  because 
we  are  strongly  stimulated  to  live  well;  since  notliing 
is  m.ore  effectual  for  this  purpose  than  the  sense  of 
God's  free  grace.  [Calvin.]  laid  up— a  treasure  laid 
up  so  as  to  be  out  of  danger  of  being  lost  (2  Timothy 

4.  8).  Faith,  love,  and  ?wpe  (v.  4,  5),  comprise  the  sum 
of  Christianity.  Cf.  v.  23,  "  the  hope  of  the  Gospel."  In 
heaven — Greek,  "  In  the  heavens."  -wUcreof  ye  Iteard  be- 
fore—riz.,  at  the  time  when  it  was  preached  to  you.  in 
tlie  womI,  &c.— That "  hope"  formed  part  of  "  the  word  of 
the  truth  of  the  Gospel"  (cf.  Ephesians  1.  13),  i.  e.,  part  of 
the  Gospel  truth  preached  unto  you.  6.  Wliicli  is  come 
unto  you — Greek,  "  Which  is  present  among  you,"  i.  e., 
which  has  come  to,  and  remains  with,  you.  Pie  speaks 
of  the  word  as  a  living  person  present  among  them,  as  it 
is  in  all  tUe  -world  —  virtually,  as  it  was  by  this  time 
preached  in  the  leading  parts  of  the  then  known  world; 
potentially,  as  Christ's  command  was  that  the  Gospel 
should  be  preached  to  all  nations,  and  not  be  limited,  as 
the  law  was,  to  the  Jews  (Matthew  13.  38;  24.  14;  28.  19). 
However,  the  true  reading,  and  that  of  the  oldest  MSS., 
is  that  which  omits  the  following  "and,"  thus  (the  "it  is''' 
oi English  Version  is  not  in  the  original  Greek):  "As  in  all 
the  world  it  is  bringing  forth  fruit  ond  growing(BO  the  old- 
est MSS.  read ;  English  Version  omits  '  and  growing,'  witli- 
out  good  antliority),  even  as  it  doth  in  you  also."  Then 
what  is  asserted  is  not  that  the  Gospel  has  been  preached 
in  all  the  world,  but  that  it  is  bearing  fruits  of  righteous- 
ness, and  (like  a  tree  growing  at  the  same  time  that  it  is 
bearing  fruit)  growing  in  numbers  of  its  converts  in,  or 
throughout,  all  the  world,  licard  of  it— rather,  "  heard 
U."  and  kne-^v — rather,  "came  to  know;"  became /«n^ 
experimentally  acquainted  with,  tlie  grace  of  God  in 
tmtli — i.e.,  in  its  truth,  and  witli  true  knowledge.  [Al- 
FORD.]  7.  As  ye  also  learned — "Also"  is  omitted  in  the 
oldest  MSS.  The  insertion  implied,  that  those  inserting 
It  thought  that  Paul  had  preached  the  Gospel  to  the  Co- 
lossians, as  wc^i  as  Epaphras.  Whereas  the  omission  in 
the  oldest  MSS.  implies  that  Epaphras  alone  was  the 
founder  of  the  Church  at  Colosse.  of— "from  Epaphras." 
Aett.r— Greek,  "  beloved."  fellow-servant— viz.,  of  Christ. 
In  Philemon  23  lie  calls  liim  "  my  fellow-prisoner."  It  is 
possible  that  Epaphras  may  have  been  apprehended  for 
his  zealous  labours  in  Asia  Minor;  but  more  probable 
that  Paul  gave  him  the  title,  as  his  faithful  companion  in 
his  Imprisonment  (cf.  Kotc,  ch.  4.  10,  as  to  Meyers  con- 
jecture),   -who  is  for  you,  &c.— translate,  "  who  is  faithful 


in  your  behalf  as  a  minister  of  Christ;"  hinting  that  he  is 
one  not  to  be  set  aside  for  the  new  and  erroneous  teachers 
(ch.  2).  Most  of  tlie  oldest  MSS.  read,  "  for  (or  in  behalf  of) 
US."  Vulgate,  however,  with  one  of  the  oldest  MSS..  sup- 
ports English  Version.  8.  your  love— (v.  4) — "to  all  the 
saints."  In  the  Spirit— the  sphere  or  element  in  which 
alone  true  love  is  found  ;  as  distinguished  from  the  state 
of  those  "ill  the  flesh"  (Romans  8.  9).  Yet  even  they 
needed  to  be  stirred  up  to  greater  love  (ch.  3. 12-14).  Love 
is  the  first  and  chief  fruit  of  the  Spirit ''Galatians  5.  22). 
9.  wc  also — on  our  part,  heard  it — {v.  4).  pray— Here  he 
states  what  in  particular  he  prays  for;  as  in  v.  3  he  stated 
generally  the  fact  of  his  praying  for  them,  to  desire — "  to 
make  request."  nilglit  be  filled- rather,  "may  be  filled;" 
a  verb  often  found  in  this  Epistle  (ch.  4.  12,  17).  know- 
ledge— Greek,  "full  and  accurate  knowledge."  Akin  to 
the  Greek  for  "  knew"  {Note,  v.  6).  of  his  tvill— as  to  how 
ye  ought  to  walk  (Ephesians  5. 17);  as  well  as  chiefly  that 
"mystery  of  His  will,  according  to  His  good  pleasure 
which  He  purposed  in  Himself;  that  in  the  fulness  of 
times  He  might  gather  together  In  one  all  things  in 
Christ"  (Ephesians  1.  9,  10);  God's  "will,"  whereby  He 
eternally  purposed  to  reconcile  to  Himself,  .and  save  men 
by  Christ,  not  by  angels,  as  the  false  teachers  in  some 
degree  taught  (ch.  2.  18).  [Estius.]  There  seems  to  have 
been  a  want  of  knowledge  among  the  Colossians,  notwith- 
standing their  general  excellencies;  hence  he  so  often 
dwells  on  this  subject  (v.  23;  ch.  2.  2,  3;  3.  10,  15;  4.  5,  6). 
On  the  contrary  he  less  extols  wisdom  to  the  Corinthians, 
who  were  puffed  up  with  the  conceit  of  knowledge,  wis- 
dom— often  mentioned  in  this  Epistle,  as  opposed  to  the 
(false)  "  philosophy"  and  "show  of  wisdom"  (ch.  2.  8,  23; 
cf.  Ephesians  1.  8).  understanding — sagacity  to  discern 
what  on  each  occasion  is  suited  to  the  place  and  the  time; 
its  seat  is  "the  understanding"  or  intellect;  wisdom  is 
more  general,  and  has  its  seat  in  the  whole  compass  of  the 
faculties  of  the  soul.  [Bengel.]  "Wouldst  thou  know 
that  the  matters  in  the  word  of  Christ  are  real  things? 
Then  never  read  them  for  mere  knowledge  sake."  [Quoted 
by  Gaussen.]  Knowledge  is  desirable  only  when  sea- 
soned by  "spiritual  understanding."  10.  Greek,  "So  as 
to  walk,"  &c. ;  so  tliat  ye  may  walk.  True  knowledge  of 
God's  will  is  inseparable  from  walking  conformably  to  it. 
■ivorthy  of  the  Lord— (Ephesians  4.  1.)  unto— so  as  in 
every  way  to  be  well-pleasing  to  God.  pleasing— lit.,  "  de- 
sire of  pleasing."  being  fruitful — Greek,  "  bearing  fruit." 
This  is  the  first  manifestation  of  their  "walking  worthy 
of  the  Lord."  Tlie  second  is,"  increasing  (growing)  in  the 
knowledge  of  God"  (or  as  the  oldest  MSS.  read,  "  growing 
BY  the  full  knowledge  of  God");  thus,  as  the  Gospel  word 
{v.  6)  was  said  to  "  bring  fortli  fruit,"  and  to  "grow"  in  all 
the  world,  even  as  it  did  in  the  Colossians,  ever  since  the 
day  they  knew  the  grace  of  God,  so  here  it  is  Paul's  prayer 
that  tfiey  might  continue  to  "bring  forth  fruit,"  and 
"grow"  more  and  more  by  the  full  knowledge  of  God,  the 
more  of  that  "knowledge"  (v.  9)  was  imparted  to  them. 
The  full  knowledge  of  God  is  the  real  instrument  of  en- 
largement in  soul  and  life  of  the  believer.  [Alford.J 
The  third  manifestation  of  their  walk  is  (i'.  11),  "Being 
strengthened  with  all  might,"  &c.  The  fourth  is  (v.  12), 
"Giving  thanks  unto  the  Father,"  &c.  11.  Greek, "Bein^ 
made  mighty  with  (lit.,  in)  all  might."  according  to  his 
glorious  power— rather,  "according  to  the  power  (the 
characteristic  of '  His  glory,'  here  appropriate  to  St.  Paul's 
argument,  Epliesians  1. 19 ;  C.  10;  as  its  exuberant '  riches,' 
in  Ephesians  3.  IG)  of  His  glory."  His  power  is  insepara- 
ble from  Ills  glory  (Romans  C.  4).  unto  all  patience— so 
as  to  attain  to  all  patient  endm-ance :  persevering,  endur- 
ing continuance  in  the  faith,  in  spite  of  trials  of  persecu- 
tors, and  seductions  of  false  teachers,  long-sntfering — 
towards  those  whom  one  could  repel.  "Patience,"  or 
"endurance,"  is  exercised  in  respect  to  those  whom  one 
cannot  repel.  [Ciirysostom.]  -ivith  joyfulness— joj'ful 
endurance  (Acts  16.  25;  Romans  5.  3, 11).  13.  3'o«  "giving 
thanks  unto  the  Father."  See  Note,  v.  10;  this  clause  is 
connected  with  "tliat  ye  may  be  filled"  (ti.  9),  and  "that 
yc  may  walk"  («.  10).  The  connection  is  not,  "We  do  not 
ceAse  to  pray  for  you  {v.  9)  giving  thanks."     unto  the 

371 


PatU  Deecribeth  the  True  Christ, 


COLOSSIANS  I. 


through  whose  Blood  we  have  Redemption. 


Father— of  Jesus  Christ,  and  so  o^ir  Father  by  adoption 
(Galatlans  3.  26;  4.  4,  5,  6).    wUlcli  liatli  made  ws  meet — 

Oreek,  "who  made  us  meet."    Not  "  is  making  us  meet"  by- 
progressive  growth  In  holiness;  but  once  for  all  made  ns 
meet.    It  Is  not  primarily  the  S2nrit's  work  that  is  meant 
here,  as  the  text  is  often  used ;  but  the  Fatfier's  work  In 
putting  us  by  adoption,  once  for  all,  in  a  new  standing, 
viz.,  that  of  children.    The  believers  meant  here  were  in 
different  stages  of  progressive  sa notification;  but  in  re- 
spect to  the  meetness  specified  here,  they  all  alike  had  it 
from  the  Father,  In  Christ  His  Son,  being  "  complete  in 
Him"  (ch.  2.  10).    Cf.  John  17. 17;  Jude  1,  "sanctified  by 
God.  the  Father ;"  1  Corinthians  1.30.    Bi\W,  secondarily,  this 
once-for-all  meetness  contains  in  it  the  germ  of  sanctifl- 
catlon,  afterwards  developed  progressively  in  the  life  by 
the  Father's  Spirit  in  the  believer.    The  Christian  life  of 
heavenllness  is  the  first  stage  of  heaven  itself.  There  must, 
and  will  be  a  personal  meetness  for  heaven,  where  there 
Is  a  judicial  meetness.    to  be  partalters,  &c.— Greek,  "  for 
the  (or  our)  portion  of  the  inheritance  (Acts  20.  32;  26.  18; 
Epheslans  1. 11)  of  the  saints  in  light."    "  Light"  begins 
In  the  believer  here,  descending  from  "the  Father  of 
lights"  by  Jesus,  "the  true  light,"  and   is  perfected  in 
the  kingdom  of  light,  which  includes  knowledge,  pu- 
rity, love,    and  joy.     It   is   contrasted   here   witli    the 
"darkness"  of  the   unconverted  state  {v.  13;   cf.  1  Peter 
2.9).    13.  front— Oreek,   "out   of  the  power,"   out  of  the 
sphere  in  which  his  power  is   exercised,    translated— 
those  thus  translated  as  to  state,  are  also  transformed  as 
to  character.    Satan  has  an    organized  dominion  with 
various  orders  of  powers  of  evil  (Ephesians  2.  2;  6.  12). 
But  the  term  "kingdom"  is  rarely  applied  to  his  usurped 
rule  (Matthew  12.26);    it  is  generally   restricted  to  the 
kingdom  of  God.    darkness— blindness,  hatred,  misery. 
[Bengei,.]    his  dear  Son— rather  as  Greek,  "the  Son  of 
His  love:"  the  Son  on  whom  His  love  rests  (John  17.  20  ; 
Ephesians  1.  6):  contrasted  witli  the  "darkness"  where 
all  is  hatred  and  hateful.    14.  (Ephesians  1.  7.)    redemp- 
tion— rather  as  Greek,  "our  redemption."    tSirongU  Iiis 
blood— Omitted  in  the  oldest  MSS.    Probably  insei'ted 
from  Ephesians  1.  7.    sins— translate  as  Greek,  "  our  sins." 
The  more  general  term:  for  which  Ephesians  1.  7,  Greek, 
lias,   "our  transgressions,'"  the    more    special    term.    15. 
They  who  have  experienced  in  themselves  "redemption" 
{v.  14),  know  Christ  in  the  glorious  character  here  de- 
scribed, as  above  the  highest  angels  to  whom  the  false 
teacliers  (ch.  2.  18)  taught  worship  was  to  be  paid.    Paul 
describes  Him  (1.)  in  relation  to  God  and  creation  (v.  15- 
17);  (2.)  in  relation  to  the  Church  {v.  18-20).    As  tlie  former 
regards  Him  as  the  Creator  (v.  15, 16)  and  theSustainer  (y.  17) 
of  the  natural  world;  so  the  latter,  as  the  source  and  stay 
of  the  new  moral  creation.    Iniage— exact  likeness  and 
perfect  Representative.    Adam  was  made  "in  tlie  image 
of  God"  (Genesis  1.  27).    But  Christ,  the   second  Adam, 
perfectly  reflected  visibly  "the  invisible  God"  (1  Timo- 
thy 1. 17),  whose  glories  the  first  Adam  only  in  part  repre- 
sented.   "Image"  (eicon)  involves  "likeness"  Qiomoiosis); 
but   "likeness"  does   not   involve    "image."     "Image" 
always  supposes  a  prototype,  which  it  not  merely  resem- 
bles, but  from  which  it  is  drawn  :  the  exact  counterpart, 
as  the  reflection  of  the  sun  in  the  water:  the  child  the 
living  image  of  the  parent.    "Likeness"  implies  mere 
resemblance,  not  the  exact  counterpart  and  derivation  as 
"  image"  expresses ;  hence  it  is  nowhere  applied  to  the 
Son,   whilst   "image"   is   here,  cf.  1    Corinthians  11.  7, 
[Trench.]    (John  1.18;   14.9;  2  Corinthians  4.  4;   1  Timo- 
thy 3. 16;  Hebrews  1.  3.)    Even  before  His  incarnation  He 
was  the  Image  of  the  invisible  God,  as  the  Word  (John  1. 
1-3)  by  whom  God  created  the  worlds,  and  by  whom  God 
appeared  to  the  patriarchs.    Thus  His  essential  character 
as  always  "  the  Image  of  God,"  (1.)  before  the  incarnation, 
(2.)  in  the  days  of  His  flesh,  and  (3.)  now  in  His  glorified 
state,  Is,  I  think,  contemplated  here  by  the  verb  "  is," 
flritt-born  of  every  creatnre— Hebrews  1.  6,  "  the  first- 
begotten  :"  "  begotten  of  His  Father  before  all  worlds." 
[NiCENE  Creed.]    Priority  and  superlative  dignity  is  im- 
plied (Psalm  89.  27).  English  Version  might  seem  to  favour 
Arianisra,  as  if  Christ  were  a  creature.    Translate,  "  Be- 
372 


gotten  {lit.,  born)  before  every  creature,"  as  the  context 
shows,  which  gives  the  reason  why  He  is  so  designated 
"For,"  &c.  (v.  16, 17).  [Trench.]  This  expression  is  un- 
derstood by  Origen  (so  far  is  the  Greek  from  favouring 
Socinian  or  Arian  views)  as  declaring  the  Godhead  of 
Christ,  and  is  used  by  Him  as  a  phrase  to  mark  that 
Godhead,  in  contrast  with  His  manhood  (B.  2.,  sec.  contra 
Celsus),  The  Greek  does  not  strictly  admit  Alfokd's 
translation,  "  tlie  first-born  of  all  creation."  16.  For — 
Greek,  "  Because."  This  gives  the  proof  that  He  is  not  in- 
cluded in  the  things  created,  but  is  the  "  first-begotten" 
before  "  every  creature"  (v.  15),  begotten  as  "  the  Son  of 
God's  love"  {v.  13),  antecedently  to  all  other  emanations: 
"for"  all  these  other  emanations  came  from  Him,  and 
wliatever  was  created,  was  created  by  Him.  by  him — 
rather  as  Greek,  "in  Him:"  as  the  conditional  element, 
pre-existent  and  all-including:  the  creation  of  all  things 
BY  Him  is  expressed  afterwards,  and  is  a  different  fact 
from  the  present  one,  though  Implied  in  it.  [Alford.] 
God  revealed  Himself  in  the  Son,  tlie  Word  of  the  Father, 
before  all  created  existence  (v.  \b).  That  Divine  Word  car- 
ries in  Himself  the  archetypes  of  all  existences,  so  tliat  "  IN 
HimiiW  things  that  are  in  heaven  and  eartli  have  been 
created."  The  "in  Him"  indicates  that  the  Word  is  the 
ideal  ground  of  all  existence;  the  "by  Him,"  below,  that 
He  is  the  instrument  of  actually  realizing  the  Divine  idea, 
[Neander.]  His  essential  nature  as  the  Word  of  the 
Father  is  not  a  mere  appendage  of  His  incarnatlbn,  but 
is  the  ground  of  it.  The  original  relation  of  the  Eternal 
Word  to  men  "made  in  His  image"  (Genesis  1.  27),  is  the 
source  of  the  new  relation  to  them  by  redemption, 
formed  in  His  incarnation,  whereby  He  restores  them  to 
His  lost  image.  "In  Him"  implies  something  prior  to 
"  by"  and  "for  Him"  presently  after:  the  three  preposi- 
tions mark  in  succession  the  beginning,  the  progress, 
and  the  end.  [Bengel..]  all  things— Gree/t,  "the  uni- 
verse of  tilings."  That  X\\e  new  creation  is  not  meant  in 
this  verse  (as  Socinians  interpret),  is  plain;  for  angels, 
who  are  included  in  the  catalogue,  were  not  new  created 
by  Christ;  and  he  does  not  speak  of  the  new  creation  till 
V.  18.  The  creation  "of  the  things  that  are  in  the  heav- 
ens''' (so  Greek)  includes  the  creation  of  the  heavens  them- 
selves: the  former  are  rather  named,  since  the  inhabitants 
are  more  noble  than  their  dwellings.  Heaven  and  earth 
and  all  that  is  in  them  (1  Chronicles  29. 11 ;  Nehemiah  9.  6; 
Revelation  10.  6).  Invisible— the  world  of  spirits,  thrones, 
or  Aonvlnions— lordships  :  the  thrones  are  the  greater  of 
the  two.  princljialltles,  or  powers — rather,  "rules,  or 
authorities:"  the  former  are  stronger  than  the  latter  (cf 
Note,  Ephesians  1.  21).  The  latter  pair  refer  to  offices  in 
respect  to  God's  creatures:  "thrones  and  dominions"  ex 
press  exalted  relation  to  God,  they  being  the  chariots  on 
which  He  rides  displaying  His  glory  (Psalm  68.  17).  Tho 
existence  of  various  orders  of  angels  is  established  by 
tliis  passage,  all  things — Greek,  "  the  whole  universe  of 
tilings."  -^vere — rather,  to  distinguish  the  Greek  aorist, 
which  precedes  from  tlie  perfect  tense  here,  "7ioye  been 
created."  In  the  former  case  the  creation  was  viewed  as 
a  past  act  at  a  point  of  time,  or  as  done  once  for  all ;  here  it 
is  viewed,  not  merely  as  one  historic  act  of  creation  in 
the  past,  but  as  the  permanent  result  now  and  eternally  con- 
tinuing, by  him— as  the  instrumental  Agent  (John  1.  3). 
for  him— as  tlie  grand  End  of  creation;  containing  in 
Himself  tlie  reason  why  creation  is  at  all,  and  why  it  is  as 
it  is.  [Ai^ford.]  He  is  theyijia?  cause  as  well  as  the  ei^cJeni 
cause.  Lachmann's  punctuation  of  v.  15-18  is  best,  where- 
by "the  first-born  of  every  creature"  (v.  15)  answers  to 
"  the  first-born  from  the  dead"  {v.  18),  the  whole  forming 
one  sentence  with  tlie  words  ("All  things  were  created 
by  Him  and  for  Him,  and  He  is  before  all  things,  and  by 
Him  all  things  consist,  and  He  is  the  Head  of  the  body, 
the  Church")  intervening  as  a  parenthesis.  Thus  Paul 
puts  first,  <Ae  origination  by  Hitn  of  the  natural  creation; 
secondly,  of  the  neiu  a-eation.  The  parenthesis  falls  into 
four  clauses,  two  and  two:  the  former  two  support  the 
first  assertion,  "  the  first-born  of  every  creature ;"  the  lat- 
ter two  prepare  us  for  "  the  first-born  from  the  dead  •"  the 
former  two  correspond  to  the  latter  two  in  their  form— 


Paul  Prayelh  for  their  Increase  in  Faith, 


COLOSSTANS  T. 


and  Describeth  the  True  Christ. 


"All  things  by  Him  ,  ,  .  and  He  Is,"  and  "By  Him  all 
things  .  .  .  and  He  is."  17.  (Jolin  8.  58.)  Translate  as 
Greek,  "And  He  Himself  (tlie  great  He)  is  (implying 
Divine  essential  being)  before  all  things,"  in  time,  as  well  as 
In  dignity.  Since  He  is  before  all  things,  He  is  be/ore  even 
time,  i.  e.,from  eternity.  Cf.  "the  flrst-born  of  every  crea- 
ture" (v.  15).  by  \\i\x^— Greek,  "in  Him"  (as  the  condi- 
tional element  of  existence,  v.  16).  [Alford.]  consist— 
"subsist."  Not  only  are  called  into  being  from  nothing, 
but  are  maintained  in  their  present  stale.  The  Son  of 
God  is  the  Conserver,  as  well  as  the  Creator  of  all 
things.  [Pearson.]  Bengel  less  probablj' explains,  "All 
things  in  Him  come  together  into  one  system:  tlie  uni- 
verse found  its  completion  in  Him"  (Isaiah  41.  4;  Reve- 
lation 22.  13).  Cf.  as  to  God,  Romans  11.  30:  similar  lan- 
guage; therefore  Christ  must  be  God.  18,  Revelation  of 
Christ  to  the  Church  and  the  new  creation,  as  the  Origi- 
nator of  both,  lie— Emphatical.  Not  angels  in  opposi- 
tion to  the  false  teachers'  doctrine  concerning  angel-wor- 
ship, and  the  power  of  CEous  or  (imaginary)  spirit-emana- 
tions from  God  (ch.  2.  10,  18).  head  of  tlie  body,  tlie 
Cliurch— The  Cliurch  is  His  body  by  virtue  of  his  enter- 
ing into  communion  corporeally  with  human  nature 
[Neandeb]  (Ephesians  1.  22).  The  same  One  who  is  the 
Head  of  all  thi,ngs  and  beings  by  creation,  is  also,  by  vir- 
tue of  being  "the  first-born  from  the  dead,"  and  so  "the 
first-fruits"  of  the  new  creation  among  men,  the  Head  of 
the  Church.  ■%vUo  is — i.e.,  in  that  He  is  the  Beginning. 
[Alford.]  Rather,  this  is  the  beginning  of  a  new  para- 
graph. As  the  former  paragraph,  which  related  to  His 
originating  the  physical  creation,  began  with  "Who  is" 
(v.  15);  so  this,  which  treats  of  His  originating  tlie  new 
creation, begins  with  "Who  is;"  aparentlicsis  preceding, 
which  closes  the  former  pai-agraph,  that  parenthesis  (see 
Note,v.\Q),  including  from  "all  things  were  created  by 
Him,"  to  "Head  of  the  body,  the  Churcli."  The  head 
of  kings  and  high  priests  was  anointed,  as  the  seat  of  the 
faculties,  the  fountain  of  dignity,  and  original  of  all  the 
members  (according  to  Hebrew  etymology).  So  Jesus  by 
His  unction  was  designated  as  the  Head  of  the  body,  the 
Church,  tlie  beginning— i)i2.,  of  the  new  creation,  as  of  the 
old  (Proverbs  8.  22;  John  1.  1 ;  cf.  Revelation  1.  8) :  the  be- 
ginning of  the  Church  of  the  first-born  (Hebrews  12.  2:^),  as 
being  Himself  the  "  flrst-born  from  the  dead  "  (Acts  26.  23; 
1  Corinthians  15.  20,  23).  Christ's  primogeniture  is  three- 
fold :  (1.)  From  eternity  the  "first-begotten  "  of  the  Father 
(t).  15);  (2.)  As  the  flrst-born  of  His  mother  (Matthew  1.2.3); 
(3.)  As  the  Head  of  the  Church,  mystically  begotten  of  the 
Father,  as  it  were  to  a  new  life,  on  the  day  of  His  resur- 
rection, which  is  His  "regeneration,"  even  as  His  peo- 
ple's coming  resurrection  will  be  theU"  "regeneration" 
(i.  e.,  the  resurrection  whicli  was  begun  in  the  .soul,  ex- 
tended to  the  body  and  to  the  whole  creation,  Romans  8. 
21,  22)  (Matthew  19.  28 ;  Acts  13.  3;3 ;  Revelation  1.  5).  Son- 
ship  and  resurrection  are  similarly  connected,  Luke  20. 36; 
Romans  1,4;  8.  23;  1  John  3.  2.  Christ  by  rising  from  the 
dead  is  the  efficient  cause  (1  Corintliians  15.  22),  as  liaving 
obtained  the  power,  and  the  exemplary  cause,  as  being 
the  pattern  (Micah  2.  13;  Romans  6.  5;  Philippians  3.  21), 
of  our  resurrection  :  the  resurrection  of  "the  Head"  in- 
volves consequentially  that  of  the  members,  that  in  all 
tilings— He  resumes  the  "all  things"  {v.  20).  he  might 
have  the  pre-eminence— GreeAr,  "  He  Himself  7)j«^  (thus) 
become  the  One  holding  the  first  place,"  or,  "take  the 
precedency."  Both  ideas  are  included,  priority  in  lime 
and  priority  in  dignity :  now  in  the  regenerated  world,  as 
before  in  the  world  of  creation  (v.  15).  "Begotten  before 
every  creature,  or  "  flrst-born  of  every  creature  "  (Psalm 
89.27;  John  3.13).  19.  Greek,  "(God)  was  well  pleased," 
&.O.  in  liim— i.e.,  in  the  Son  (Matthew  3.  17).  all  fulness 
— rather  as  Greek,  "all  the  fulness,"  viz.,  of  God,  whatever 
Divine  excellence  is  in  God  the  Father  (ch.  2.9;  Ephe- 
sians 3.  19;  cf.  John  1.  16;  3.31).  The  Gnostics  used  tlie 
terra"  fulness,"  for  the  assemblage  of  emanations,  or  an- 
gelic powers,  coming  from  God.  The  Spirit  presciently  by 
Paul  warns  the  Church,  that  the  true  "fulness"  dwells 
in  Christ  alone.  This  assigns  the  reason  why  Clirist 
takes  precedence  of  every  creature  {v.  15).    For  two  rea- 


sons Christ  is  Lord  of  the  Church  :  (1.)  Because  the  fulness 
of  the  Divine  attributes  (r.  19)  dwells  in  Him,  and  so  He 
has  tlie  power  to  govern  the  universe;  (2.)  Because  (t;.  20) 
what  He  has  done  for  the  Church  gives  Him  the  right  to 
preside  over  it.  should  .  .  .  dwell— as  in  a  temple  (John 
2.  21).  This  indwelling  of  the  Godhead  in  Christ  is  the  foun- 
dation of  the  reconciliation  by  Him.  [Bengel.]  Hence  the 
"and  "  (v.  20)  connects  as  cause  and  effect  the  two  things, 
the  Godhead  in  Christ,  and  the  reconciliation  by  Clirist.  30. 
The  Greek  order  is,  "And  through  Him  (Christ)  to  recon- 
cile again  completely  (see  Note,  Ephesians  2. 16)  all  things 
{Greek,  'the  whole  universe  of  things')  unto  Himself 
(unto  God  the  Father,  2  Corinthians  5. 19),  having  made 
peace  (God  the  Father  having  made  peace)  through  the 
blood  of  His  (Christ's)  cross,"  i.  e.,  shed  by  Christ  on  the 
cross:  the  price  and  pledge  of  our  reconciliation  with 
God.  The  Scripture  phrase,  "God  reconciles  man  to 
Himself,"  implies  that  He  takes  away  by  the  blood  of 
Jesus  the  barrier  whicli  God's  justice  interposes  against 
man's  being  in  union  with  God  (cf.  Note,  Romans 
5.  10;  2  Corinthians  5.  18).  So  the  LXX.,  1  Samuel  29.  4, 
"  Wlierewith  should  He  reconcile  himself  unto  his  mas- 
ter," i.  e.,  reconcile  his  master  unto  him  by  appeasing  his 
wrath.  So  Matthew  5.  23,  24.  by  him--"  through  Him" 
(the  instrumental  agent  in  the  new  creation,  as  in  the 
original  creation):  emphatically  repeated,  to  bring  the 
person  of  Christ,  as  the  Head  of  both  creations  alike,  into 
prominence,  things  In  earth  ...  In  lieaven  —  Good 
angels,  in  one  sense,  do  not  need  reconciliation  to  God  ; 
fallen  angels  are  excluded  from  it  (Jude  6).  But  probably 
redemption  has  efl'ects  on  the  world  of  spirits  unknown 
to  us.  Of  course.  His  reconciling  us,  and  His  reconciling 
them,  must  be  by  a  difTerent  process,  as  He  took  not  on 
Him  the  nature  of  angels,  so  as  to  ofTer  a  propitiation  for 
them.  But  the  elTect  of  redemption  on  them,  as  He  is 
their  Head  as  well  as  oxtrs,  is  that  they  are  thereby  brought 
nearer  God,  and  so  gain  an  Increase  of  blessedness  [Al- 
ford], and  larger  views  of  the  love  and  wisdom  of  God  (Eplie- 
sians  3. 10).  All  creation  subsists  in  Christ,  all  creation  is 
therefore  afTected  by  his  propitiation:  sinful  creation  is 
strictly  "  reconciled  "  from  its  enmity;  sinless  creation, 
comparatively  distant  from  His  unapproachable  purity 
(Job  4.  18;  15.  15;  2.5.  5),  is  lifted  into  nearer  participation 
of  Him,  and  in  this  wider  sense  is  reconciled.  Doubtless, 
too,  man's  fall,  following  on  Satan's  fall,  is  a  segment  of 
a  larger  circle  of  evil,  so  that  the  remedy  of  the  former 
affects  the  standing  of  angels,  from  among  whom  Satan 
and  his  host  fell.  Angels  thereby  having  seen  the 
magnitude  of  sin,  and  the  infinite  cost  of  redemption, 
and  the  exclusion  of  the  fallen  angels  from  it,  and  the  in- 
ability of  any  creature  to  stand  morally  in  his  own 
strength,  are  noiv  put  beyond  the  reach  of  falling.  Thus 
Bacon's  definition  of  Christ's  Headship  holds  good :  "  The 
Head  of  redemption  to  man ;  the  Head  of  presei-valion  to 
angels."  Some  conjecture  tliat  Satan,  when  unfallen, 
ruled  this  earth  and  the  pre-Adamic  animal  kingdom: 
hence  his  malice  against  man  who  succeeded  to  the  lord- 
ship of  this  earth  and  its  animals,  and  hence,  too,  his  as- 
sumption of  the  form  of  a  serpent,  the  subtlest  of  the  ani- 
mal tribes.  Lnlie  19.  38  states  expressly  "  peace  in  heaven  " 
as  the  result  of  finished  redemption,  as  "peace  on  earth" 
was  tlie  result  of  Its  beginning  at  Jesus'  birth  (Luke  2. 14). 
Bengel  explains  the  reconciliation  to  be  that  of  not  only 
God,  but  also  angels,  estranged  from  men  because  of  man's 
enmity  against  God.  Ephesians  1. 10  accords  with  this: 
This  is  true,  but  only  part  of  the  truth:  so  Alford's 
view  also  is  but  part  of  the  truth.  An  actual  reconcilia- 
tion or  restoration  of  peace  iji  heaven,  as  well  as  on  earth, 
is  expressed  by  Paul.  As  long  as  that  blood  of  reconcil- 
iation was  not  actually  shed,  which  is  opposed  (Zech- 
ariah  3.  8,  9)  to  the  accusations  of  Satan,  but  was  only 
in  promise,  Satan  could  plead  his  right  against  men 
before  God  day  and  night  (Job  1.  6;  Revelation  12.  10); 
hence  he  was  in  heaven  till  the  ban  on  man  was  broken 
(cf.  Luke  10.  18).  So  here ;  the  world  of  earth  aad 
heaven  owe  to  Christ  alone  the  restoration  of  liarmony 
after  the  conflict  and  the  subjugation  of  all  tilings  under  one 
Head  (cf.  Hebrews  11. 23).   Sin  introduced  discord  not  only 

373 


The  Colossian^  Reconciliation  by  Christ. 


COLOSSIANS  I. 


Paul  Commendeth  his  own  Ministry. 


on  earth,  but  also  in  heaven,  by  the  fall  of  demons;  it 
brought  into  the  abodes  of  holy  angels,  though  not  posi- 
tive, yet  privative  loss,  a  retardation  of  their  highest  and 
most  perfect  development,  harmonious  gradation,  and 
perfect  consummation.    Angels  were  no  more  able  than 
men  by  themselves  to  overcome  the  peace-disturbers, 
and  cast  out  the  devils;   it  is  only  "by,"  or  "through 
Him,"  and  "the  blood  of  His  cross,"  i\\9,t  peace  tvas  restored 
even  in  heaven;  it  is  only  after  Christ  has  obtained  the 
victory  fully  and  legally,  that  Michael  (Revelation  12.  7- 
10)  and  his  angels  can  cast  out  of  heaven  Satan  and  his 
demons  (cf.  ch.  2, 15).    Thus  the  point  of  Paul's  argument 
against  angel-worship  is,  that  angels  themselves,  like 
men,  wholly  depend  on  Christ,  the  sole  and  true  object 
of  worship.     [Attbeelen.]     31.  The  Colossians  are  In- 
cluded in  this  general  reconciliation  (cf.  Ephesians  2. 1, 
12).    sometime— "  once."    alienated— from  God  and  sal- 
vation: objectively  ftanwTied /rom  God,  through  the  bar- 
rier which  God's  justice  interposed  against   your  sin: 
subjectively  estranged  through  the  alienation  of  your  own 
wills  from  God.    The  former  is  the  prominent  thought  (cf. 
Romans  5.10),  as  the  second  follows,  "enemies  in  your 
mind."    "Actual  alienation  makes  habitual  'enemies.'" 
[Bengel.]    in  your  mind— Greek,  "in  your  understand- 
ing" or  "thought"  (Ephesians  2.  8;   4.  18).      by  wicked 
■worUs— rather  as  Greek,  "in  2/owr- wicked  works"  (wicked 
works  were  the  element  in  whicli  your  enmity  subsisted). 
yet  now— Notwitfistandi7ig  the  former  alienation, 7io?t»tliat 
Christ  has  come,  God  hatli  completely  reconciled,  or  re- 
stored to  His  friendship  again  (so  the  Greek,  cf.  Note,  v. 
20).    aa.  In  tine  liody  of  his  flesh— tlie  element  in  which 
His  reconciling  sufferings  had  place.    Cf.  v.  24,  "  afflictions 
of  Christ  in  my  flesh"  (1  Peter  2.  24).    Angels  who  liave  not 
a  "body  of  flesh"  are  not  in  any  way  our  reconciling 
mediators,  as  your  false  teachers  assert,  but  He,  the  Lord 
of  angels,  wlio  has  taken  our  flesh,  that  in  it  He  might 
atone  for  our  fallen  manhood,    tlirougli  deatli— ratlier 
as  Greek,  "through  His  death"  (which  could  only  talie 
place  in  a  body  like  ours,  of  flesh,  Hebrews  2.  14).    This 
Implies  He  took  on  Him  our  true  and  entire  manhood. 
Flesh  is  tlie  sphere  in  wliich  His  human  suflerings  could 
have  place  (cf.  v.  24 ;  Ephesians  2.  15).    to  present  yon— 
(Ephesians  5.  27.)    Tlie  end  of  His  reconciling  atonement 
by  death.     Uoly— positively;    and   in    relation   to  God. 
uublanialile  .  .  .  unreprovable  —  negatively.      "Witli- 
out  Ijlemish"  (as  the  former  Greek  word  is  translated  as  to 
Jesus,  our  Head,  1  Peter  1.  19)  in  one's  self.    Irreproachable 
(the  Greek  for  the  second  word,  one  tvho  gives  no  occasion 
for  his  being  brought  to  a  law  court)  is  in  relation  to  the  ivorld 
without.    Sanctification,  as  the  fruit,  is  here  treated  of;  jus- 
tification, by  Christ's  reconciliation,  as  the  tree,  liaving 
preceded  (Ephesians  1.4;  5.26,27;  Titus  2.  14).     At  the 
same  time,  our  sanctiflcation  is  regarded  liere  as  perfect 
in  Clirist,  into  whona  we  are  grafted  at  regeneration  or. 
conversion,  and  who  is  "made  of  God  unto  us  (perfect) 
sanctification"  (1  Corinthians  1.  30;  1  Peter  1.  2;  Jude  1); 
not  merely  proflressiue  sanctiflcation,  whicli  is  the  gradual 
development  of  the  sanctiflcation  which  Christ  is  made  to 
the  believer  from  the  flrst.    In  lils  slglit— in  God's  sight, 
at  Christ's  appearing.    33.  If— "Assuming  that,"  &c. :  not 
otherwise  shall  ye  be  so  presented  at  His  appearing  {v.  22). 
grounded— GreeA,  "founded,"  "flxed  on  the  foundation" 
(cf.  Note,  Ephesians  3. 17;  Luke  6. 48,  49).    settled— "  stead- 
fast."   "Grounded"  respects  the  foundation  on  which  be- 
lievers rest;  "settled,"  their  oivn  steadfastness  (1  Peter  5. 
10).    1  Corinthians  15.  58  has  the  same  Greek,    not  moved 
a%vay— by  the  false  teacliers.    the  Iiope  of  tUe  gospel — 
(Epliesians  1.  18.)      wUlcli   ye  liave  heard  .  .  .  ■\vliich 
'was    preached    to    every  creature  .  .  .  Avhereof  I  .  .  , 
am  .  .  .  amlnister— Three  arguments  against  their  being 
"moved  away  from  the  Gospel:"  (1.)  Their  having  heard 
it;  (2.)  the  universality  of  the  preaching  of  it;  (3.)  Paul's 
ministry  in  it.    For  "  to  {Greek,  '  in')  every  creature,"  the 
oldest  MSS.  read,  "in  all  ci-eation."   Cf.  "in  all  the  world," 
V.  6;  "all  things  ...  in  earth,"  v.  20  (Mark  16. 16):  thus  he 
implies  that  the  Gospel  from  which  he  urges  them  not  to  be 
moved,  has  this  mark  of  truth,  viz.,  the  universality  of  its 
announcement,  which  accords  with  the  command  and 
374 


prophecy  of  Christ  Himself  (Matthew  24. 14).  By  "was 
preached,"  he  means  not  merely  "is  being  preached,"  but 
has  been  actually,  as  an  accomplished  fact,  preached.  PriNY, 
not  many  years  sul)sequently,  in  his  famous  letter  to  the 
Emperor  Trajan  (B.  X.,  Ep.  97),  writes,  "Many  of  every 
age,  rank,  and  sex,  are  being  brought  to  trial.  For  the 
contagion  of  that  superstition  (Christianity)  has  spread 
over  not  only  cities,  but  villages  and  the  country." 
whereof  I  Paul  am — rather  as  Greek,  "was  made  a  min- 
ister." Respect  for  me,  the  minister  of  this  world-wide 
Gospel,  should  lead  you  not  to  be  moved  from  it.  More- 
over (he  implies),  the  Gospel  which  ye  heard  from  Epaph- 
ras,  your  "minister"  (v.  7),  is  the  same  of  which  "I  was 
made  a  minister"  (v.  25;  Ephesians  3.  7):  if  you  be  moved 
from  it,  ye  will  desert  the  teaching  of  the  recognized  min- 
isters of  the  Gospel  for  unauthorized  false  teachers.  34. 
Who— the  oldest  MSS. omit  "who:"  then  translate,  "Now 
I  rejoice."  Some  very  old  MSS.,  and  the  best  of  the  Latin 
versions,  and  Vulgate,  read  as  English  Version,  To  en- 
hance the  glory  of  Christ  as  paramount  to  all,  he  men- 
tions his  own  sufferings  for  the  Church  of  Christ.  "Now" 
stands  in  contrast  to  "I  was  made,"  in  the  past  time  (v. 
23).  for  you— "on  your  behalf,"  that  ye  may  be  con- 
firmed in  resting  solely  on  Christ  (to  the  exclusion  of 
angel-worship)  by  the  glorification  of  Christ  in  my  suffer- 
ings (Ephesians  3.  1).  flU  up  that  fvhich  Is  behind — lit., 
"the  deficiencies"— all  that  are  lacking  of  the  alHictions 
of  Christ  (cf.  Note,  2  Corinthians  1.  5).  Christ  is  "  afflicted 
in  all  His  people's  afflictions"  (Isaiah  63.9).  "The  Church 
is  His  body  in  which  He  is,  dwells,  lives,  and  therefore 
also  suffers."  [Vitringa.]  Christ  was  destined  to  endure 
certain  afllictlons  in  this  figurative  body,  as  well  as  in  His 
literal;  these  were  "that  which  is  behind  of  the  afflictions 
of  Christ,"  which  Paul  "filled  up."  His  own  meritorious 
sufferings  in  expiation  for  sin  were  once  for  all  complete- 
ly filled  up  on  the  cross.  But  His  Church  (His  second  Self) 
has  her  whole  measure  of  afflictions  fixed.  The  more  St. 
Paul,  a  member,  endured,  the  less  remain  for  the  rest  of 
the  Church  to  endure ;  the  communion  of  saints  thus  giv- 
ing them  an  interest  in  his  sufferings.  It  is  in  reference 
to  the  Church's  afflictions,  which  are  "  Christ's  afflictions," 
that  Paul  here  saith,  "I  fill  up  the  deficiencies,"  or  "  wliat 
remain  behind  of  the  afflictions  of  Christ."  She  is  afflicted 
to  promote  her  growth  in  holiness,  and  her  complete- 
ness in  Christ.  Not  one  suffering  is  lost  (Psalm  56.  8). 
All  her  members  have  thus  a  mutual  interest  in  one 
another's  sufferings  (1  Coi-inthians  12.  26).  But  Rome's 
inference  hence,  is  utterly  false  that  the  Church  has  a 
stock  treasury  of  the  merits  and  satisfactions  of  Christ 
and  His  apostles,  out  of  which  she  may  dispense  indul- 
gences; the  context  has  no  reference  to  sufferings  in  ex- 
piation of  si7i  and  productive  of  mei-it.  Believers  should 
regard  tlieir  sufferings  less  in  relation  to  themselves  as 
individuals,  and  more  as  parts  of  a  grand  whole,  carry- 
ing out  God's  pferfect  plan.  35.  an* — Greek,  "I  was  made 
a  minister:"  resuming  v.  23,  "  whereof  I  Paul  was  made  a 
minister."  dispensation — the  stewardship  committed  to 
me  to  dispense  in  tlie  house  of  God,  the  Church,  to  the 
whole  family  of  believers,  the  goods  of  my  Master  (Luke 
12.  42;  1  Corinthians  4. 1,  2;  9. 17;  Ephesians  3.  2).  which 
is  gi-ven— Greek,  "which  was  given."  for  you— with  a 
view  to  you.  Gentiles  {v.  27;  Romans  15. 16).  to  fulfil — to 
bring  it  fully  to  all:  the  end  of  his  stewardsliip:  "fully 
preaclied"  (Romans  15.  19).  " The /Mines*  of  Christ  (v.  19), 
and  of  the  times  (Ephesians  1. 10)  required  him  so  to  do." 
[Bengel,.]  36.  the  mystery— (iVoies,  Ephesians  1.  9,  10; 
3.  5-9.)  I'he  mystery,  once  hidden,  now  revealed,  is  re- 
demption for  the  wliole  Gentile  world,  as  well  as  for  the 
Jews,  "Christ  in  you  (Gentiles)  the  hope  of  glory''  (v.  27). 
front  ages—"  from,"  according  to  Alfokd,  refers  to  time, 
not  "hidden  from:"  from  the  time  of  the  ages;  still  what 
is  meant  is,  that  the  mystery  was  hidden  from  the  beings 
living  in  those  "ages."  The  "ages"  are  the  vast  successive 
periods  marked  by  successive  orders  of  beings  and  stages 
of  creation.  Greek,  "CEons,"  a  word  used  by  the  Gnostics 
for  angelic  beings  emanating  from  God.  The  Spirit  by 
Paul  presciently,  in  opposition  to  Gnostic  error  already 
beginning  (ch.  2. 18),  teaches,  that  the  mystery  of  redemp* 


Paul  Oommendelh  bis  own  Ministry. 


COLOSSIANS   11. 


An  Exhortation  to  Steadfastness. 


tion  was  hidden  in  God's  purposes  In  Christ,  alike  from 
the  angelic  beings  (cf.  Ephesians  3.  10)  of  the  pre-Adamic 
"ages,"  and  from  the  subsequent  human  "generations." 
Translate  as  Greek,  "the  ages  .  ,  .  the  generations."  made 
manifest  to  Ills  saints— to  His  apostles  and  prophets 
primarily  (Ephesians  3.  5),  and  througli  them  to  all  His 
saints.  37.  -^vonld— rather  as  Qreck,  "xvilled,"  or  "was 
pleased  to  make  known."  He  resolves  all  into  God's  good 
pleasure  and  will,  that  man  sliould  not  glory  save  in  God's 
grace.  ■*vUat — How  full  and  inexhaustible !  tlie  rtclics  of 
tlic  glory  of  tills  mystery— He  accumulates  phrase  on 
phrase  to  enhance  the  greatness  of  the  blessing  in  Christ 
bestowed  by  God  on  the  Gentiles.  Cf.  ch.  2.  3,  "all  the 
treasures''  of  wisdom.  Ephesians  3.  8,  "  the  unsearchable 
riches  of  Christ;"  Ephesians  1.  7,  "ricfies  of  His  grace." 
"  The  glory  of  this  mystery"  must  be  the  glory  which  this 
once  hidden,  and  now  revealed,  truth  makes  you  Gentiles 
partakers  of,  partly  now,  but  mainly  when  Christ  shall 
come  (ch.  3,  4;  Romans  5.  2;  8.  17,  18;  Ephesians  1.  18). 
This  sense  is  proved  by  the  following:  "Christ  in  you  the 
hope  of  t?ie  (so  Greek)  glory."  The  lower  was  the  degrada- 
tion of  you  Gentiles,  the  higher  is  the  ricliness  of  the 
glorj'  to  which  the  mystery  revealed  now  raises  you.  You 
were  "  without  Christ,  and  having  no  hope"  (Ephesians  2. 
12).  Now  you  have  "  Christ  in  you  the  hope  of  the  glory" 
just  mentioned.  Alford  translates,  "  Christ  among  you," 
to  answer  to  "  this  mystery  among  the  Gentiles."  But  the 
whole  clause,  "  Christ  in  you  (Ephesians  3. 17)  the  hope  of 
glory,"  answers  to  "  this  mystery,"  and  not  to  the  whole 
sentence,  "  this  mystery  among  the  Gentiles."  What  is 
made  known  "among  you  Gentiles"  is,  "Christ  in  you 
(now  by  faith  as  your  hidden  life,  ch.  3.  3;  Galatians  2.  20) 
the  hope  of  glory"  (your  manifested  life).  The  contrast 
(antithesis)  between  "  Cheist  in  you"  now  as  your  hidden 
life,  and  "the  hope  of  glory"  hereafter  to  be  manifested, 
requires  this  translation.  38.  preacU— ratlier  as  Greek, 
"announce"  or  "proclaim."  -warning  .  .  .  teaclilng — 
"Warning"  is  connected  with  repentance,  refers  to  one's 
conduct,  and  is  addressed  primarily  to  the  heart.  "  Teach- 
ing" is  connected  with  faith,  refers  to  doctrines,  and  is  ad- 
dressed primarily  to  the  intellect.  These  are  the  two 
heads  of  evangelical  teaching,  every  .  .  .  every  man — 
without  distinction  of  Jew  or  Gentile,  great  or  small 
(Romans  10.  12,  13).  in  all  -wisdom — with  all  the  wisdom 
in  our  meiliod  of  leaching  that  we  possess :  so  Alford. 
But  V.  9,  and  ch.  3. 16,  favour  Estius'  view,  which  i-efers  it 
to  the  wisdom  communicated  to  those  being  taught:  keeping 
back  nothing,  but  instructing  all  in  tiie  perfect  knowledge 
of  the  mysteries  of  faith  which  is  the  true  wisdom  (cf.  1 
Corinthians  2.  6,  7;  12.  8;  Ephesians  1.  17).  present— (iV^oie, 
V.  22)— at  Christ's  coming,  every  man— Paul  is  zealous 
lest  the  false  teachers  should  seduce  one  single  soul  of 
Christ's  people  at  Colosse.  So  eacli  individual  among 
them  should  be  zealous  for  himself  and  his  neighbour. 
Even  one  soul  is  of  incalculable  value,  perfect  in  Clirlst — 
■who  is  the  element  in  living  union  with  whom  alone  each 
believer  can  find  perfection :  perfectly  InMructcd  (KxiheHiAns 
i,  13)  in  doctrine,  and  full  grown  or  matured  in  faith  aiid 
prixctice.  "Jesus'' is  omitted  in  all  the  oldest  MSS.  39. 
AVhereunto — viz.,  "to  present  every  m.in  perfect  in 
Christ."  lalsolabour- rather,  "Ilabouralso."  luotonly 
"proclaim"  {English  Version,  "preach")  Clirist,  but  I 
labour  also,  striving— in  "conflict"  (ch.  2.  1)  of  spirit  (cf. 
Romans  8.  26).  The  same  Greek  word  is  used  of  Epaphras 
(ch.  4.  12),  "labouring  fervently  for  you  in  prayers:"  lit., 
"  agonizing,"  "  striving  as  in  the  agony  of  a  contest."  So 
Jesus  in  Gethseraane  when  praying  (Luke  22.  11):  so 
"strive"  (thesarne  OreeA:  word,  "agonize"),  Luke  13.21.  So 
Jacob  "wrestled"  in  prayer  (Genesis  32.21-29).  Cf.  "con- 
tention," Greek,  "agony,"  or  "striving  earnestness,"  1 
Thessalouians  2.  2.  according  to  his  -vt-orking— Paul 
avows  that  he  has  power  to  "strive"  in  spirit  for  his  con- 
verts, so  far  only  as  Chrvtt  works  la  him  and  by  him 
(Ephesians  3.20;  Phlllppians  4.13).  mIgUtlly— W.,  "In 
power" 

CHAPTER    II. 
Ver.  1-23,   His  Stbivinqs  in  Pbaveb  fob  theie  Stea  d- 


FASTNESS  IN  ClIRlST  ;  FuOM  WHOM  HE  WARNS  THEM  NOT  TO 

BE  Led  away  by  False  Wisdom.  1.  For— He  explains  in 
what  respect  he  "laboured  striving"  (ch.  1. 29).  2Yanslate 
as  Greek,  "  I  wish  you  to  know  how  great  a  conflict  (the  same 
Greek  word  as  In  ch.  1.  29,  "agony  of  a  conflict"  of  fervent, 
anxious  prayer;  not  conflict  with  the  false  teachers, 
which  would  have  been  Impossible  for  him  now  in  prison) 
I  have  for  you."  them  at  Laodlcea — exposed  to  the  same 
danger  from  false  teachers  as  the  Colosslans  (cf.  ch.  4. 16). 
This  danger  was  probably  the  cause  of  his  writing  to 
Laodicea,  as  well  as  to  Colosse.  not  seen  my  face  in  tlie 
flesh— including  those  in  Hierapolis  (ch.  4. 13).  Paul  con- 
sidered himself  a  "debtor"  to  all  the  Gentiles  (Romans  1. 
14).  "His  face"  and  presence  would  have  been  a  "com- 
fort" (v.  2;  Acts  20.38).  Cf.  ch.  1.4,7,8,  in  proof  that  he  had 
not  seen,  but  only  heard  of  the  Colosslans.  Hence  he 
strives  by  earnest  conflict  with  God  in  anxious  prayer  for 
them,  to  make  up  for  the  loss  of  his  bodily  presence 
among  them.  Though  "absent  in  the /fes/i,  I  am  with 
you  in  the  Spirit"  (v.  5).  JJ.  Translate,  "That  their  hearts 
maj/ be  comforted."  The  "their,"  compared  with  "you" 
(v.  4),  proves  that  in  v.  1  the  words,  "have  not  seen  my 
face  in  the  flesh,"  is  a  general  designation  of  those  for 
whom  Paul  declares  he  has  "conflict,"  including  tlie  par- 
ticular species,  "you  (Colosslans)  and  them  at  Laodicea." 
For  it  is  plain,  the  prayer  "  that  their  hearts  may  be  com- 
forted," must  include  in  it  the  Colosslans  for  whom  he 
expressly  says,  "I  have  conflict."  Thus  it  is  an  abbre- 
viated mode  of  expression  for, "  That  your  and  their  hearts 
maybe  comforted."  Alford  translates,  "confirmed,"  or 
allows  "comforted"  in  its  original  radical  sense  strength- 
ened.  But  the  Greek  supports  English  Version:  the  sense, 
too,  is  clear:  comforted  with  the  consolation  of  those 
whom  Paul  had  not  seen,  and  for  whom,  in  consequence, 
he  strove  in  prayerful  conflict  the  more  fervently;  inas- 
much as  we  are  more  anxious  in  behalf  of  absent,  than 
present,  friends.  [Davenant.]  Their  hearts  would  be 
comforted  by  "knowing  what  conflict  he  had  for"  them, 
and  how  much  he  is  interested  for  their  welfare;  and  also 
by  being  released  from  doubts  on  learning  from  the  apos- 
tle, that  the  doctrine  which  they  had  heard  from  Epaph- 
ras was  true  and  certain.  In  writing  to  churches  which 
he  had  instructed  face  to  face,  he  enters  into  particular 
details  concerning  them,  as  a  father  directing  his  chil- 
dren. But  to  those  among  whom  he  had  not  been  in 
person,  he  treats  of  the  more  general  truths  of  salvation. 
liciw^— translate  as  Greek  in  oldest  MSS.,  "Tliey  being 
knit  together."  in  love — the  bond  and  element  of  per- 
fect knitting  together ;  the  antidote  to  the  dividing  schis- 
matical  eflfect  of  false  doctrine.  Love  to  God  and  to  one 
another  in  Christ,  unto— the  object  and  end  of  their  be- 
ing "  knit  together."  all  vitb.es— Greek,  "  all  the  riches  of 
the  full  assurance  (1  Thessalonlans  1.  5;  Hebrews  6.  11;  10. 
22)  of  the  (Christian)  understanding."  The  accumulation 
of  phrases,  not  only  "  understanding,"  but "  the  full  assu- 
rance of  understanding;"  not  only  this,  but  "tlie  richet 
of,"  &c. ;  not  only  this,  but  "  all  the  riches  of,"  «fcc.,  implies 
how  he  desires  to  impress  tliem  witli  the  momentous  Im- 
portance of  the  subject  in  hand.  to~transl.,  "  waio."  nc- 
kno-tvledgmeut — The  Greek  implies,  "full  and  accurate 
knowledge."  Itlsadistinct  GrecA:  word  from  "knowledge," 
I'.  3.  Alford  translates,  "  thorough  .  .  .  knowledge."  Ac- 
knowledgment hardly  is  strong  enough ;  they  did  in  a  mea- 
sure acknowledge  the  truth;  what  they  wanted  was  the 
full  and  accurate  knoivtedge  of  it  (cf.  Notes,  ch.  1.  9, 10;  Phll- 
lppians I.  9).  of  God,  and  of  tlie  Father,  and  of  Christ 
—■The  oldest  MS.S.  omit  "  and  of  the  Father,  and  of;"  then 
tratislale,  "  Of  God  (viz.)  Christ."  Two  very  old  MSS.  and 
Vulgate  read,  "  Of  God  the  Father  of  Christ."  3.  Translate 
in  the  Greek  order,  "  In  whom  (not  as  Alford,  '  in  which' 
mystery ;  Clirist  is  Himself  the  '  mystery '  (v.  2;  1  Timothy 
3. 16),  and  to  Christ  the  relative  refers)  are  all  the  treasures 
of  wisdom  and  knowledge  h'dden."  The  "all"  here, 
answers  to  "ail"  in  v.  2;  as  "  treasures  "  answer  to  the 
"  riches;"  it  is  from  the  treasures  that  the  riches  (v.  2)  are 
derived.  "Are  "  is  the  predicate  of  the  sentence ;  all  the 
treasures  are  in  Him ;  hidden  is  predicated  of  the  state  or 
manner  in  which  they  are  in  Him.    Like  a  mine  of  un- 

376 


Exhortation  to  he  Steadfast  i7i  Christ. 


COLOSSIANS  IT. 


Warning  against  Vain  Ti'aditions. 


known  and  Inexhaustible  wealth,  the  treasures  of  wisdom 
are  all  in  'H.\va. hidden,  but  not  in  order  to  remain  so;  they 
only  need  to  be  explored  for  you  to  attain  "unto  the 
riches"  in  them  (v.  2) ;  but  until  you,  Colossians,  press 
after  attaining  the  full  knowledge  (see  Note,  v.  2)  of  them, 
they  remain  "hidden."  Cf.  the  parable,  Matthew  13.  4J, 
"  treasure  hid."  This  sense  suits  the  scope  of  the  apostle, 
and  sets  aside  Alford's  objection  that  "  the  treasures  arc 
not  hidden,  but  revealed."  "  Hidden  "  plainly  answers  to 
"mystery"  (v.  2),  which  Is  designed  by  God,  if  we  be  faith- 
ful to  our  privileges,  not  to  remain  hidden,  but  to  be  re- 
vealed (cf.  1  Corinthians  2.7,  8).  Still  as  the  mine  is  un- 
fathomable, there  will,  through  eternity,  be  always  fresh 
treasures  In  Him  to  be  drawn  forth  from  their  hidden 
state.  w'iaAont— general,  and  as  to  experimental  and  prac- 
tical truth  ;  whence  comes  "  understanding  "  (v.  2).  kno^v- 
leAge— special  and  intellectual,  in  regard  to  doctrinal  truth  ; 
■whence  comes  "the  full  knowledge"  (r.  2).  4.  And— "Now." 
Cf.  with  "  lest  any  man,"  &c.,  v.  8,  16, 18.  He  refers  to  the 
blending  of  Judaism  with  Oriental  philosophy,  and  the 
combination  oif  this  mixture  with  Christianity,  eiiticing 
words— plausible  as  wearing  tlie  guise  of  wisdom  and  hii- 
militi/ (v.  18,  2S).  5.  For— Argument  against  their  sufler- 
Ing  themselves  to  be  beguiled,  drawn  from  a  regard  to  his 
personal  authority  as  though  he  were  present,  joying 
and  beholding— beholding  with  joy.  ordei-— your  good 
order;  answering  to  "knit  together"  (v.  2)  as  a  well  organ- 
ized body;  the  same  Greek  as  that  for  "knit  together,"  Is 
used  of  "  the  body  "  of  the  Cliurch  "  compacted,"  in  Ephe- 
slans  4.  16.  Cf.  1  Corinthians  It.  3.1,  40.  steadfastness— 
Greek,  "  t  lie  firm  (or  solid)  foundation."  As  "order"  ex- 
presses the  outward  aspect  of  the  Church  ;  so  "steadfast- 
ness "  expresses  the  inner  basis  on  which  their  Church 
rested.  The  Greek  lit.  implies  not  an  abstract  quality, but 
the  tiling  in  the  concrete;  thus  their  "faith"  here  is  the 
solid  thing  which  const!  tuted  the  basis  of  tlieir  Church.  6. 
"  As  therefore  ye  received  (once  for  all ;  the  aorist  tense  ; 
from  Epaphras)  Jesus  f/teChrist  asyour  Lord  (cf,  1  Corinth- 
ians 12.  3;  2  Corinthians  4.  5;  Philippians  3.  8),  so  walk  in 
Him."  He  says  not  merely,  "Ye  received"  the  doctrine 
of  Christ,  but  "Jesus"  Himself;  this  is  the  essence  of 
faith  (John  14.  21,23;  Galatians  1. 16),  Ye  have  received  \ 
onco  for  all  the  Spirit  oilife  in  Christ ;  carry  into  practice 
that  life  in  yonr  walk  (Galatians  5.  25).  This  is  the  main 
scope  of  the  Epistle.  9".  Rooted— (Ephesians  3.  17.)  built 
up — Greek,  "being  builded  up."  As  "rooted"  implies 
their  vitality  ;  so  "  builded  up,"  massive 4-o?tcZ(7^.  As  in  the 
Song  of  Solomon,  when  one  image  is  not  suflicient  to  ex- 
press the  varied  aspects  of  Divine  trutli,  another  is  em- 
ployed to  supply  the  idea  required.  Thus  "walking,"  a 
third  image  (v.  6),  expresses  tlie  tliought  wliicli  "rooted  " 
and  "  built,"  though  each  suggesting  a  thought  peculiar  to 
itself,  could  not  express,  viz.,  onward  motion.  "  Rooted  " 
is  in  the  pas^  tense,  implying  their  first  conversion  and  vi- 
tal grafting  "in  Him."  Builded  up  is  present  (in  the 
Greek),  Implying  their  progressive  increase  in  religion  by 
union  with  Him.  Ephesians  2.20  refers  to  the  Church; 
but  the  passage  here  to  their  tndit)«cZuaZ progress  in  edifica- 
tion (Acts  20.  32).  stablislied— confirmed,  as—"  even  as." 
abounding  therein  wltli  thanksgiving— advancing  to 
fuller  maturity  (cf.  v.2)  in  the  faith,  "  with  thanksgiving  " 
to  God  as  the  gracious  Author  of  tliis  whole  blessing.  8. 
Translate,  "Beware  {lit.,  'Look  '  well)  lest  there sliall  be  (as 
I  fear  there  is:  the  Greek  indicative  expresses  this)  any 
man  (pointing  to  some  known  emissary  of  evil,  Galatians 
1.  7)  leading  you  away  as  ?iis  spoil  (not  merely  gaining  spoil 
out  of  you,  but  making  yourselves  his  spoil)  through  (by 
means  of)  his  philosophy,"  &c.  The  apostle  does  not  con- 
demn o«  philosophy,  but  "i/ie  philosophy  "  (so  Greek)  of 
the  Judffiic-oriental  heretics  at  Colosse,  which  afterwards 
was  developed  into  Gnosticism.  You  who  may  have  "  the 
riches  of  full  assurance"  and  "the  treasures  of  wisdom," 
should  not  suffer  yourselves  to  be  led  away  as  a  spoil  by 
empty,  deceitful  philosophy;  "riches"  are  contrasted  M'ith 
spoil ;  "  full "  with  "  vain,"  or  empty  (v.  2,  3,  9).  after— "ac- 
cording to."  tradition  of  men— opposed  to  "  the  fulness 
of  the  Godhead."  Applied  to  Rabbinical  traditions,  Mark  7. 
8.  When  men  could  not  make  revelation  even  seem  to  tell 
376 


about  deep  mysteries  which  they  were  curious  to  pry  into, 
they  brought  in  liuman  philosophy  and  pretended  tradi- 
tions to  help  it,  as  if  one  should  bring  a  lamp  to  the  sun- 
dial to  find  tlie  hour.  [Cautions  for  times,  p.  86.]  The  falue 
teachers  boasted  of  a  higher  wisdom  in  theory,  trans- 
mitted by  tradition  among  the  initiated ;  in  practice  they 
enjoined  asceticism,  as  though  matter  and  the  body  were 
the  sources  of  evil.  Plirygia  (in  which  was  Colosse)  had  a 
propensity  for  the  mystical  and  magical,  which  appeared 
in  their  worship  of  Cybele  and  subsequent  Montanism. 
[Neandek.]  rudiments  of  the  woxlA— {Note,  Galatians 
4.3.)  "Tlie  rudiments"  or  elementary  lessons  "of  the 
(outward)  world,"  such  as  legal  ordinances;  our  Judaic 
childhood's  lessons  {v.  11,  16,  20;  Galatians  4.  1-3).  But 
Neander,  "  the  elements  of  the  world,"  In  the  sense,  what 
is  earthly,  carnal  and  outward,  not  "  the  rudiments  of  reli- 
gion," in  Judaism  and  heathenism,  not  after  Clirigt — 
Their  boasted  higher  "philosophy  "  is  but  hiiman  tradi- 
tion, and  a  cleaving  to  the  carnal  and  worldly,  and  not  to 
Christ.  Though  acknowledging  Christ  nominally,  in 
spirit  they  by  their  doctrine  deny  him.  9.  For— "Be- 
cause." r/iejj- "philosophy  "  (v.  8)  is  not  "after  Christ," 
as  all  true  philosophy  is,  every  thing  which  comes  not 
from,  and  tends  not  to.  Him,  being  a  delusion  ;  "  For  in 
Kim  (alone)  dwelleth"  as  in  a  temple,  &c.  the  fulness— 
(ch.  1.  19;  John  U.  10.)  of  tlie  Godhead— The  Greek  (The- 
otes)  means  the  essence  and  nature  of  tlie  Godhead,  not 
merely  the  divine  pei-fections  and  attributes  of  Divinity 
( Greek,  "theiotes  "),  He,  as  man,  was  not  merely  God-like, 
but  in  the  fullest  sense.  Gob.  bodily— not  merely  as 
before  His  incarnation,  but  now  "bodily  in  Him"  as 
the  Incarnate  word  (John  1.  14,  18).  Believers  by  union 
with  Him,  partake  of  His  fulness  of  the  Divine  na- 
ture (John  1.  16;  Note,  Ephesians  3.  19;  2  Peter  1.  4). 
10.  And — And  thei-efore ;  and  so.  Translate  in  the  Greek 
order,  "Ye  are  in  Him  (by  virtue  of  union  with  Him) 
filled  full "  of  all  that  you  need  (John  1.  16).  Believ- 
ers receive  of  the  Divine  unction  which  flows  down  from 
their  Divine  Head  and  High  Priest  (Psalm  133.  2).  He  is 
full  of  the  "fulness"  itself;  we,  filled  from  Him.  Paul 
Implies,  Therefore  ye  Colossians  need  no  supplementai'y 
sources  of  grace,  such  as  the  false  teachers  dream  of. 
Christ  is  "  the  Head  of  all  i-ule  and  authority"  (so  the  Greek), 
Ephesians  1. 10;  He,  therefore,  alone,  not  these  subject 
"authorities"  also,  is  to  be  adored  (r.  18).  11.  Implying 
that  they  did  not  need,  as  the  Judaizers  taught,  the  out- 
ward rite  of  circumcision,  since  they  had  already  the 
inward  spiritual  reality  of  it.  are — rather,  as  the  Greek, 
"Ye  were  {once  for  all)  circumcised  (spiritually,  at  your 
conversion  and  baptism,  Romans  2.  28,  29;  Philippians  3. 
3)  with  a  (so  the  Greek)  circumcision  made  without 
hands;"  opposed  to  "  the  circumcision  in  the  flesh  made 
by  hands"  (Ephesians  2.  11).  Christ's  own  body,  by  which 
the  believer  is  sanctified,  is  said  to  be  "not  made  with 
hands"  (Mark  14.58;  Hebrews  9.11;  cf.  Daniel  2.45).  in 
putting  olf-rather  as  Greek,  "in  your  putting  off;"  as 
an  old  garment  (Ephesians  4.  22);  alluding  to  the  putting 
otr  the  foreskin,  in  circumcision,  the  body  of  the  sins 
of  the  flesh— The  oldest  MSS.  read,  "the  body  of  the 
flesh,"  omitting  "of  the  sins,"  i.  e.,  "the  body,"  of  which 
the  prominent  feature  is  fleshiness  (cf.  Romans  8. 13,  where 
"flesh"  and  "the  body"  mutually  correspond).  This  fleshly 
body,  in  its  sinful  aspect,  is  put  off  in  baptism  (where 
baptism  answers  its  ideal)  as  the  seal  of  regeneration 
where  received  in  repentance  and  faith.  In  circumcision 
the  foreskin  only  was  put  off;  in  Christian  regeneration 
"the  body  of  the  flesh"  is  spiritually  put  off,  at  least  it  is 
so  in  its  ideal  conception,  however  imperfectly  believers 
realize  that  ideal,  hy— Greek,  "in."  This  spiritual  cir- 
cumcision is  realized  in,  or  by,  union  with  Christ,  whose 
"circumcision,"  whereby  He  became  responsible  for  us  to 
keep  the  whole  law.  Is  imputed  to  believers  for  justifica- 
tion; and  union  with  whom,  in  all  His  vicarious  obedi- 
ence, including  His  circumcision,  is  the  source  of  our 
eanctiflcation.  Alford  makes  it  explanatory  of  the  pre- 
vious, "a  circumcision  made  without  hands,"  viz.,  "the 
circumcision  brought  about  by  your  union  with  Christ." 
The  former  view  seems  to  me  better  to  accord  with  v.  12- 


Paul  Echortelh  the  Colossiant 


COLOSSIANS   II.  to  Avoid  Philosophy  and  Vain  Traditions, 


ch.  3. 1,3,  4,  which  similarly  makes  the  believer,  by  spirit- 
ual union  with  Clirist,  to  have  personal  fellowship  in  the 
several  states  of  Christ,  viz.,  His  death,  resurrection,  and 
appearing  in  glory.  Nothing  was  done  or  suffered  by  our 
Mediator  as  such,  but  may  be  acted  in  our  souls  and  rep- 
resented in  our  spirits.  Pearson's  view,  however,  is  that 
nf  Alford.  Joshua,  the  tj'pe  (not  Moses  in  the  wilder- 
ness), circumcised  the  Israelites  in  Canaan  (Joshua  5.  2-9) 
the  second  time ;  the  people  that  came  out  of  Egypt  hav- 
ing been  circumcised,  and  afterwards  having  died  in  the 
wilderness;  but  those  born  after  the  Exodus  not  having 
been  so.  Jesus,  the  Antitype,  is  the  author  of  the  true 
circumcision,  which  is  therefore  called  "  the  circumcision 
of  Christ"  (Romans  2.  29).  As  Joshua  was  "Moses'  min- 
ister," so  Jesus,  "minister"  of  tlie  circumcision  for  the 
truth  of  God"  unto  the  Gentiles  (Romans  15.  8).  12. 
Translate,  "Having  been  buried  witli  Him  In  your  bap- 
tism."" The  past  participle  is  here  coincident  in  time 
witli  the  preceding  verb,  "ye  were  (Greek)  circumcised." 
Baptism  is  regarded  as  the  burial  of  the  old  carnal  life,  to 
which  the  act  of  immersion  symbolically  corresponds; 
and  in  warm  climates  where  immersion  is  safe,  it  is  the 
mode  most  accordant  with  the  significance  of  the  ordi- 
nance; but  the  spirit  of  tlie  ordinance  is  kept  by  affusion, 
where  immersion  would  be  inconvenient  or  dangerous; 
to  insist  on  literal  immersion  in  all  cases  would  be  mere 
legal  ceremonialism  (Romans  C.  3,  4).  are  risen— rather 
as  Greek,  "were  raised  with  Him."  throngli  tUe  faitli 
of,  &c. — by  means  of  your  faith  in  the  operation  of  God;  so 
"faith  of,"  for  "faith  m"  (Ephesians  3.12;  Philippians  3. 
9).  Faith  in  God's  mighty  operation  in  raising  again 
Jesus,  is  saving  faith  (Romans  4.  24;  10.  9);  and  it  is 
wrought  in  the  soul  by  His  same  "mighty  working" 
whereby  He  "raised  Jesus  from  the  dead"  (Epiiesians  1, 
19,  20).  Bengel  seems  to  me  (not  as  Alford  understands 
him)  to  express  the  latter  sense,  viz.,  "Tlirough  the  faith 
which  is  a  work  of  the  operation  of  God  who,"  itc.  Ephe- 
sians 1. 19,  20  accords  with  this;  the  same  mighty  power 
of  God  is  exercised  in  raising  one  spiritually  dead  to  the 
life  of  I'aith,  as  was  "wrought  in  Clirist  when  God  raised 
Him  literally  from  the  dead."  However,  "faith  of" 
usually  is  faith  in  (Romans  3.22);  but  there  is  no  gram- 
matical impropriety  in  understanding  it"  the  faith  which 
is  the  effect  of  the  operation  of  God'"  (Epiiesians  2.8;  1 
Thessalonians  2. 13).  As  His  literal  resurrection  is  the 
ground  of  the  power  put  forth  in  our  spiritual  resurrec- 
tion now,  so  it  is  a  pledge  of  our  literal  resurrection  here- 
after (Romans  8.  11.)  13.  yoti,  being  dead  — formerly 
(Epiiesians  2.1,2);  even  as  Christ  was  among  the  dead, 
before  that  God  raised  Him  "  from  the  dead"  (v.  12).  sins 
— rather  as  Greek  is  translated  at  end  of  tills  verse,  "tres- 
passes," lit.,  "fallings  aside"  from  God's  ways;  actual 
transgressions,  as  that  of  Adam,  uncirciimcisiou  of 
your  flesli  — your  not  having  put  off  the  old  fleshly 
nature,  the  carnal  foreskin,  or  original  sin,  which  now  by 
spiritual  circumcision,  i.  e.,  conversion  and  baptism,  you 
have  put  off.  lie  quickened— Gor>  "quickened  together 
with  Him"  (Christ).  Just  as  Christ's  resurrection  proved 
that  He  was  delivered  from  the  sin  laid  on  Him,  so  our 
spiritual  quickening  proves  that  we  have  been  forgiven 
our  sins  (1  Peter  3.  22;  4.  1,  2).  forgiven  yon— So  Vulgate 
and  Hilary.  But  the  oldest  MSS.  read,  "us,"  passing 
from  the  particular  persons,  the  Colossians,  to  the  general 
Church  (ch.  1.  14;  Ephesians  1.7).  all  trespasses- Greefc, 
"all  our  trespasses."  1*.  Blotting  out— GreeA:,  "Having 
wiped  out;"  coincident  in  time  with  "having  forgiven 
you"  {v.  13);  hereby  having  cancelled  the  law's  indictment 
against  you.  The  law  (Including  especially  the  moral  law, 
Wliercin  lay  the  chief  dilllculty  in  obeying)  is  abrogated 
to  the  believer,  as  far  as  it  was  a  compulsory,  accusing 
code,  and  as  far  as  "righteousness"  (Justification)  and 
"life"  were  souglit  for  by  it.  It  can  only  produce  outward 
works,  not  Inward  obedience  of  the  will,wliicli  In  tlie 
believer  Hows  from  the  Holy  .Spirit  in  Him  (Romans  3.21 ; 
7.  2, 4  ;  Galatians  2.  19).  the  handwriting  of  ordinnnces 
—rather,  "in  ordinances"  (IVofc,  Epiiesians  2.  l.">);  "tlie 
law  of  commandments  contained  in  ordinances."  "The 
handwriting"  (alluding  to  the  Decalogue,  the  representa- 


tive of  the  law,  xvritten  by  the  hand  of  God)  is  the  whole  law 
the  obligatory  bond,  under  which  all  lay;  the  Jews  pri- 
marily were  under  tlie  bond,  but  they  In  this  respect 
were  the  representative  people  of  the  world  (Romans  3. 
19);  and  in  their  inability  to  keep  the  law  was  involved 
the  Inability  of  the  Gentiles  also,'in  whose  hearts  "the 
work  of  the  law  was  written"  (Romans  2. 15);  and  as  they 
did  not  keep  this,  they  were  cond3mned  by  it.  that  was 
against  us  .  .  .  contrary  to  ns— Greek,  "adversary  to 
i^s;''  so  it  is  translated,  Hebrews  10.  27.  "Not  only  was 
the  law  against  us  by  its  demands,  but  also  an  adversary 
to  us  by  its  accusations."  [Bengel.]  Tittmann  explains 
the  Greek,  "having  a  latent  contrariety  to  us;"  not  open 
designed  hostility,  but  virtual  unintentional  opposition 
through  our  frailty;  not  through  any  opposition  in  the 
law  itself  to  our  good  (Romans  7.  7-12,  14;  1  Corinth- 
ians 15.56,  Galatians  3.21;  Hebrews  10.3).  The  "writ- 
ing" is  part  of  "that  which  was  contrary  to  us;"  for 
"the  letter  killeth"  {Note, 2  Corinthians  3.6).  and  took 
It— GVeeA%  "and  hath  taken  it  out  of  the  way"  (so  as  to 
be  no  longer  a  hindrance  to  us),  by  "  nailing  it  to  the 
cross."  Christ,  by  bearing  the  curse  of  the  broken  law, 
has  redeemed  us  from  its  curse  (Galatians  3.  13).  In  His 
person  nailed  to  the  cross,  the  law  itself  was  nailed  to  it. 
One  ancient  mode  of  cancelling  bonds,  was  by  striking  a 
nail  through  the  writing :  this  seems  at  that  time  to  have 
existed  in  Asia.  [Grotius.]  The  bond  cancelled  in  the 
present  case  was  the  obligation  lying  against  the  Jews  as 
representatives  of  the  world,  and  attested  by  their  amery 
to  keep  the  whole  law  under  penalty  of  the  curse  (Deuter- 
onomy 27. 26 ;  Nehemiah  10.  29).  15.  Alford,  Ellicott, 
(fee,  translate  the  Greek  to  accord  with  the  translation  of 
the  same  Greek,  ch.  3.  9,  "Stripping  off  from  Himself  the 
principalities  and  the  powers:"  God  put  off  from  Him- 
self the  angels,  i.  e.,  their  ministry,  not  employing  them 
to  be  promulgators  of  the  Gospel  in  the  way  that  He  had 
given  the  law  by  their  "disposition"  or  ministry  (Acts  7. 
63;  Galatians  3.19;  Hebrews  2.  2,  5) :  God  manifested  Him- 
self without  aveil  in  Jesus.  "The  principalities  and  the 
powers"  refers  back  to  v.  10,  Jesus,  "the  Head  of  all  prin- 
cipalityand  power,"  and  ch.  1.  10.  In  the  sacrifice  of  Jesus 
on  the  cross,  God  subjected  all  the  principalities,  &c.,  to 
Jesus,  declaring  them  to  be  powerless  as  to  His  work  and 
His  people  (Ephesians  1.  21).  Thus  Paul's  argument 
against  those  grafting  on  Christianity  Jewish  observ- 
ances, along  with  angel-worship,  is,  whatever  part  angels 
may  be  supposed  to  have  had  under  the  law,  now  at  an 
end,  God  having  put  the  legal  dispensation  itself  away. 
But  the  objection  is,  that  the  context  seems  to  refer  to  a 
triumph  over  bad  angels:  in  2  Corinthians  2. 14,  however, 
Christ's  triumph  over  those  subjected  to  Him,  is  not  a  tri- 
umph for  destruction,  but  for  their  salvation,  so  that  good 
angels  may  be  referred  to  (ch.  1.  20).  But  the  Greek  middle 
is  susceptible  oi  English  Version,  "Having  spoiled,"  or, 
lit.  [Tittmann],  "having  completely  stripped,"  or  "de- 
spoiled" for  Himself  (cf.  Romans  8.  38;  1  Corinthians  15. 
24;  Epiiesians  6.  12).  English  Version  accords  with  Mat- 
thew 12.  29 ;  Luke  11.  22;  Hebrews  2. 14.  Translate  as  the 
Greek,  "  The  rules  and  authorities."  made  a  sho-w  of  them 
opcnly-at  His  ascension  (iVo^es,  Ephesians  4.8;  confirm- 
ing English  Version  of  this  verse),  openly— John  7.  4;  H, 
54,  supports  English  Version  against  Alfokd's  translatUm, 
"  in  openness  of  speech."  in  it— viz..  His  cross,  or  cruoi- 
flxlon:  so  the  Greek  fathers  translate.  Many  of  the 
Latins,  "In  Himself,"  or  "in  Him."  Ephesians  2  16 
favours  English  Version,  "Reconcile  ...  by  the  crois, 
having  slain  the  enmity  thereby."  If  "in  Him,"  j.  e., 
Christ,  be  read,  still  the  cross  will  be  the  place  and  means 
of  God's  triumph  in  Christ  over  the  principalities  (Ephe- 
sians 1.20;  2.5).  Demons.llkeotherangels,  werein  heaven 
up  to  Christ's  ascension,  and  influenced  earth  from  their 
heavenly  abodes.  As  heaven  was  not  yet  opened  to  man 
before  Christ  (John  3.  13),  so  it  was  not  yet  shut  against 
demons  (Job  l.C;  2.  1).  But  at  the  ascension  Satan  and 
his  demons  were  "judged"  and  "cast  ont"  by  Christ's 
obedience  unto  death  (John  12.31;  16.11;  Hebrews  2. 14; 
Revelation  12.  5-10),  and  the  Son  of  man  was  raised  to  the 
throne  of  God;  thus  His  resurrection  and  ascension  area 

377. 


Wurning  against  Angelrworahipping, 


COLOSSIANS   II. 


and  against  Legal  Ordinances. 


public  solemn  triumph  over  the  principalities  and  powers 
of  death.  It  is  striking,  that  the  heathen  oracles  were 
silenced  soon  after  Christ's  ascension.  16.  therefore— 
Because  ye  are  complete  In  Christ,  and  God  in  Him  has 
dispensed  with  all  subordinate  means  as  essential  to  ac- 
ceptance with  Him.  ineat  ,  .  .  drliik— GreeA;,  "eating 
.  .  .  drinking"  (Romans  14.1-17).  Pay  no  regard  to  any 
one  who  sits  in  judgment  on  you  as  to  legal  observances 
in  respect  to  foods,  liolyday— a  feast  yearly.  Cf.  the 
three,  1  Chronicles  23.  31.  new  moon— monthly,  the 
sabbath— Omit  "the,"  which  is  not  in  the  Greek  (cf. 
Note,  Galatlans  4.  10).  "Sabbaths"  (not  "  the  sabbaths") 
of  the  day  of  atonement  and  feast  of  tabernacles  have 
come  to  an  end  with  the  Jewish  services  to  which  they 
belonged  (Leviticus  23.  32,  37-39).  The  weekly  sabbath 
rests  on  a  more  permanent  foundation,  having  been  in- 
stituted In  Paradise  to  commemorate  the  completion  of 
creation  in  six  days.  Leviticus  2:3.38  expressly  distin- 
guishes "the  sabbath  of  the  Lord"  from  the  other  sab- 
baths. A  positive  precept  is  right  because  it  is  covimanded, 
and  ceases  to  be  obligatory  when  abrogated;  a  moral  pre- 
cept is  commanded  eternally,  because  it  is  eternally  right. 
If  we  could  keep  a  perpetual  sabbath,  as  we  shall  here- 
after, the  positive  precept  of  the  sabbath,  one  in  each 
week,  would  be  not  needed.  Hebrews  4.  9,  "rests,"  Greek, 
"keeping  of  sabbath"  (Isaiah  66.2;3).  But  we  cannot,  since 
even  Adam,  in  Innocence,  needed  one  amidst  his  earthly 
employments;  therefore  the  sabbath  is  still  needed,  and 
is  therefore  still  linked  with  the  other  nine  command- 
ments, as  obligatory  in  the  spirit,  though  the  letter  of 
the  law  has  been  superseded  by  that  higher  spirit  of 
love  which  is  the  essence  of  law  and  Gospel  alike  (Ro- 
mans 13.8-10).  17.  things  to  come- the  blessings  of  the 
Christian  covenant,  the  substance  of  which  Jewish  or- 
dinances were  but  the  type.  Cf.  "  ages  to  come,"  ?.  e.,  the 
Gospel  dispensation  (Ephesians  2.  7).  Hebrews  2.  5,  "the 
world  to  come."  the  body  Is  of  Christ — The  real  substance 
(of  the  blessings  typified  by  the  law)  belongs  to  Christ 
(Hebrews  8.5;  10.1).  18.  liegxiile  — translate,  "Defraud 
you  of  your  prize,"  lit.,  "  to  adjudge  a  prize  out  of  hostility 
away  from  hira  who  deserves  it."  [Trench.]  "To  be  um- 
pire in  a  contest  to  the  detriment  of  one."  This  defraud- 
ing of  their  prize  the  Colossians  would  suffer,  by  letting 
any  self-constituted  arbitrator  or  judge  (i.  e.,  false  teacher) 
draw  them  away  from  Christ,  "  the  righteous  Judge"  and 
Awarder  of  the  prize  (2  Timothy  4.8;  James  1.  12 ;  1  Peter 
5.  4),  to  angel-worship,  in  a  voluntary  hnnilllty— So 
"will-worship"  (v.  23).  it7.,  "  Delighting  [Waiil]  in  hu- 
mility:" loving  (so  the  Greek  is  translated,  Mark  12.38, 
"  love  to  go  in  long  clothing")  to  indulge  himself  in  a  hu- 
mility of  his  own  imposing:  a  volunteer  in  humility.  [Dal- 
liiEUS.]  Not  as  Alfokd,  "Let  no  one  of  purpose  defraud 
you,"  &c.  Not  as  Grotius,  "  If  he  ever  so  much  wish"  (to 
defraud  you).  For  the  participle  "  wishing"  or  "  delight- 
ing," is  one  of  the  series,  and  stands  in  the  same  category 
as  "intruding,"  "puffed  up,"  "not  holding;"  and  the 
self-pleasing  implied  in  it  stands  in  happy  contrast  to  the 
(mock)  humility  with  which  it  seems  to  me,  therefore,  to 
be  connected.  His  "humility,"  so-called,  is  a  pleasing  of 
«e//.- thus  it  stands  in  parallelism  to  "his  fleshly  mind" 
(its  real  name,  though  he  styles  it  "  humilitj'"),  as  "  wish- 
ing" or  "delighting"  does  to  "puffed  up."  The  Greek  for 
"humility"  is  it<.,  "lowliness  of  mind,"  which  forms  a 
clearer  pai-allel  to  "puffed  up  by  his  fleshly  mind.'' 
Under  pretext  of  humility,  as  if  they  durst  not  come  di- 
rectly to  God  and  Christ  (like  the  modern  Church  of  Rome), 
they  invoked  angels :  as  Judaizers,  they  justified  this  on 
the  ground  that  the  law  was  given  by  angels.  This  error 
continued  long  in  Phrygia  (where  Colosse  and  Laodicea 
were),  so  that  the  Council  of  Laodicea  (A.  d.  360)  expressly 
fi-amed  its  35th  canon  against  the  "  Angelici"  (as  August- 
ine, ^(Treses,  39,  calls  them)  or  "  invokers  of  angels."  Even 
as  late  as  Theodoret's  time,  there  were  oratories  to 
Michael  the  archangel.  The  modern  Greeks  have  a 
legend  that  Michael  opened  a  chasm  to  draw  off  an  in- 
undation threatening  the  Colossian  Christians.  Once 
men  admit  the  inferior  powers  to  share  invocation  with 
tb«  Supreme,  the  former  gradually  engrosses  all  our  seri- 
378 


ous  worship,  almost  to  the  exclusion  of  the  latter ;  thus  the 
heathen,  beginning  with  adding  the  worship  of  other 
deities  to  that  of  the  Supreme,  ended  with  ceasing  to  wor- 
ship Him  at  all.  Nor  does  it  signify  much,  whether  we 
regard  such  as  directly  controlling  us  (the  Pagan  view), 
or  as  only  influencing  the  Supreme  in  our  behalf  (the 
Church  of  Rome's  view);  because  he  from  whom  I  ex- 
pect happiness  or  misery,  becomes  the  uppermost  object 
in  my  mind,  whether  he  give,  or  only  procure  it.  [Cau- 
tions for  Times.]  Scripture  opposes  the  idea  of  "patrons" 
or  "intercessors"  CI  Timothy  2.  5,  6).  True  Christian  hu- 
mility joins  consciousness  of  utter  personal  demerit, 
with  a  sense  of  participation  in  the  Divine  life  through 
Christ,  and  in  the  dignity  of  our  adoption  by  God.  With  • 
out  the  latter  being  realized,  a  false  self-humiliation  re- 
sults, which  displays  itself  in  ceremonies  and  ascetic  self- 
abasement  {v.  23),  which  after  all  is  but  spiritual  pride 
under  the  mock  guise  of  humility.  Contrast  "glorying 
in  the  Lord"  (1  Corinthians  1.  31).  Intruding  into  .  ,  . 
things  %vhlch  lie  liatii  not  seen— So  very  old  MSS.  and 
Vulgate  and  Origen  read.  But  the  oldest  MSS.  and  LXT- 
ciFER  omit  "not:"  then  translate,  "Haughtily  treading 
on  ('standing  on'  [Alford])  the  things  which  he  hath 
seen."  Tregelles  refers  this  to  fancied  visions  of  an- 
gels. But  if  St.  Paul  had  meant  a,  fancied  seeing,  he  would 
have  used  some  qualifying  word,  as,  "which  he  seemed  to 
see,"  not  "  which  he  hath  seen."  Plainly  the  things  were 
actually  seen  by  him,  whether  of  demoniacal  origination 
(I  Samuel  28.  11-20),  or  phenomena  resulting  from  natural 
causation,  mistaken  by  him  as  if  supernatural.  Paul 
not  stopping  to  discuss  the  nature  of  the  things  so  seen, 
fixes  on  the  radical  error,  the  tendency  of  such  a  one  in 
all  this  to  walk  by  sense  {viz.,  what  he  haughtily  prides 
himself  on  having  seen),  rather  than  by  faith  in  the  un- 
seen "  Head"  (v.  19 ;  cf.  John  20.  29;  2  Corinthians  5.  7;  He- 
brews 11.  1).  Thus  in  the  parallelism,  "vainly  puffed  up" 
answers  to  "  haughtily  treading  on,"  or  "setting  his  foot 
on ;"  "  his  fleshly  mind"  answers  to  "  the  things  which  he 
hath  seen,"  since  his  fleshliness  betrays  itself  in  pridipg 
himself  on  luliat  he  hath  seen,  rather  than  on  the  unseen 
objects  of  faith.  That  the  things  seen  may  have  been  of 
demoniacal  origination,  appears  from  1  Timothy  4.  1, 
"Some  shall  depart  from  the  faith,  giving  heed  to  sedu- 
cing spirits  and  doctrines  of  devils"  {Greek,  "demons"). 
A  warning  to  moderil  spiritualists,  puffed  up— Imply- 
ing that  the  previous  so  called  "humility"  (Greek,  "low- 
liness of  mind")  was  really  a  "pufllng  up."  fleshly  mind 
—Greek,  "By  the  mind  of  his  own  flesh."  The  flesh,  or 
sensuous  principle,  is  the  fountain  head  whence  his  mind 
draws  its  craving  after  religious  objects  of  sight,  instead 
of,  in  true  humiUty  vis  a  member,  "holding  fast  the  (un- 
seen) Head."  19.  Translate,  "Not  holding/as«  the  Head." 
He  who  does  not  hold  Christ  solely  and  supremely  above 
all  others,  does  not  hold  Him  at  all.  [Bengel.]  The 
want  of  flrm  holding  of  Christ  has  set  him  loose  to  [pry 
into,  and  so]  "tread  haughtily  on  (pride  himself  on) 
things  which  he  hath  seen."  Each  must  hold  fast  the 
Head  for  himself,  not  merely  be  attached  to  the  other 
members,  however  high  in  the  body.  [Alford.]  from 
■»vhlch — rather,  "from  whom."  all  the  body — i.e.,  all 
the  members  of  the  body  (Ephesians  4. 16).  joints — the 
points  of  union  where  the  supply  of  nourishment  passes 
to  the  different  members,  furnishing  the  body  with  the 
materials  of  growth,  bands — the  sinews  and  nerves 
which  bind  together  limb  and  limb.  Faith,  love,  and 
peace,  are  the  spiritual  bands.  Cf.  "knit  together  in 
love"  (v.  2;  ch.  3.  14;  Ephesians  4.  3).  having  nourish* 
ment  ministered— i.  e.,  supplied  to  it  continually.  "  Re- 
ceiving ministration."  knit  together — The  Greek  is 
translated  "compacted,"  Ephesians  4.16;  implying  flrm 
consolidation,  -with  the  increase  of  God— (Ephesians  4. 
16)— i.  e.,  wrought  by  God,  the  Author  and  Sustainer  of  the 
believer's  spiritual  life,  in  union  with  Christ,  the  Head  (1 
Corinthians  3.  6);  and  tending  to  the  honour  of  God, 
being  worthy  of  Him,  its  Author.  30.  Wherefore— The 
oldest  MSS.  omit  "Wherefore."  if  ye  be  dead— GVeeA, 
"if  ye  died  (so  as  to  be  freed)  from,"  &c.  (cf.  Romans  6.  2; 
7.  2,  3;  Galatians  2. 19),    rudiments  of  the  vrorld— (v.  8.) 


The  Ritual  Law  Abolished. 


COLOSSIANS  III. 


Where  we  ihould  Seek  Christ. 


Carnal,  outward,  worldly,  legal  ordinances,  as  tliouf;h 
living— as  though  you  were  not  dead  to  the  world  like 
your  crucified  Lord,  into  whose  death  ye  were  buried 
(Galalians  6. 14;  1  Peter  4.  1,  2).  are  ye  subject  to  ordi- 
nances—why  do  ye  submit  to  be  made  subject  to  ordi- 
nances? Referring  to  v.  14:  you  are  again  being  made 
subject  to  "ordinances,"  the  "handwriting"  of  which 
had  been  "blotted  out"  (r.  14).  31.  Cf.  v.  10,  "meat  .  .  . 
drink."  He  gives  Instances  of  the  "ordinances"  (v.  20)  in 
the  words  of  tlieir  imposers.  Tliere  is  an  ascending 
climax  of  superstitious  prohibitions.  The  first  Greek 
word  (/lapse)  is  distinguished  from  tlie  third  (thiges).  In 
that  the  former  means  close  contact  and  retention;  tlie  lat- 
ter, momentary  contact  (cf.  1  Corinthians  7.  1;  John  20.  17, 
Greek,  "Hold  me  not;"  "cling  not  to  me").  Translate, 
'' Handle  not,  neither  taste,  nor  even  touch."  The  three  re- 
fer to  meats.  " Handle  not"  (a  stronger  term  than  "nor 
even  touch"),  "nor  taste"  with  the  tongue,  "nor  even 
touch,"  however  slight  the  contact.  33.  "WliicU— things, 
viz.,  tlie  three  things  handled,  touched,  and  tasted,  are 
to  i^erlsli— lit.,  "are  constituted  by  their  very  nature)  for 
perishing  (or  destruction  by  corruption)  in  (or  ivith)  their 
using  up"  (consumption).  Therefore  tliey  cannot  really 
and  lastingly  defile  a  man  (Mattliew  15. 17;  1  Corinthians 
6.  13).  after — according  to.  Referring  to  v.  20,  21.  All 
these  "ordinances"  are  according  to  human,  not  Divine, 
injunction,  doctrines  —  Greefc,  "teachings."  Alford 
translates,  (doctrinal)  "systems."  33.  liave — Greek,  "are 
having;"  implying  the  permanent  characteristic  which 
these  ordinances  are  supposed  to  have,  slio^v  of  -tvisdom 
— rather,  "a  reputation  of  wisdom."  [Alfoed.]  -wlll- 
•%vorslilp  — arbitrarily-invented  worship:  would-bc-wor- 
sfiip,  devised  by  man's  own  will,  not  God's.  So  jealous  is 
God  of  human  will-worship,  that  He  struck  Nadab  and 
Abihu  dead  for  burning  strange  incense  (Leviticus  10. 1-3). 
So  Uzziah  was  stricken  with  leprosy  for  usurping  tlie  of- 
fice of  priest  (2  Chronicles  26.  16-21).  Cf.  the  will-worship 
of  Saul  (1  Samuel  13. 8-14)  for  whicli  he  was  doomed  to  lose 
his  thi'one.  This  "  voluntary  worship"  is  the  counterpart 
to  their  "voluntary  humility"  {v.  18):  both  specious  in 
appearance,  the  former  seeming  in  religion  to  do  even 
viore  than  God  requires  (as  in  the  dogmas  of  tlie  Roman 
and  Greek  churches),  but  really  setting  aside  God's  will 
for  man's  own;  the  latter  seemingly  self-abasing,  but 
really  proud  of  man's  self-willed  "humility"  (Greek, 
"lowliness  of  mind"),  whilst  virtually  rejecting  tlie  dig- 
nity of  direct  communion  with  Cluist,  the  Head,  by  wor- 
shipping of  angels,  neglecting  of  tUe  body- GVccA;,  "not 
sparing  of  the  body."  This  asceticism  seems  to  have 
rested  on  the  Oriental  theory  that  matter  is  tlie  source 
of  evil.  This  also  looked  plausible  (cf.  1  Corinthians  9. 27). 
not  In  any  honour— of  the  l)ody.  As  "  neglecting  of  tlie 
body"  describes  asceticism  positively  ;  so  this  clause,  nega- 
tively. Not  paying  any  of  tliat  "honour"  whicli  is  due  to 
the  body  as  redeemed  Ijy  such  a  price  as  the  blood  of 
Christ.  We  should  not  degrade,  but  have  a  just  estima- 
tion of  ourselves,  not  in  ourselves,  but  in  Christ  (Acts  13. 
46;  1  Corinthians  3.  21;  6.  15;  7.  23;  12.  2.3,  24;  1  Tliessalon- 
lans  4.  4).  True  self-denial  regards  tlic  spirit,  and  not  tlie 
forms  of  ascetical  self-mortification  in  "meats  wliicli 
profit  not  those  occupied  therein"  (Hebrews  13.  9),  and  is 
consistent  with  Christian  self-respect,  the  "honour" 
which  belongs  to  tlie  believer  as  dedicated  to  the  Lord. 
Cf.  "vainly,"  v.  18.  to  tUe  satisfying  of  tlie  flesh- Tliis 
expresses  the  real  tendency  of  tlieir  human  ordinances 
of  bodily  asceticism,  voluntary  liumility,  and  will-wor- 
Bhlpof  angels.  Whilst  seeming  to  doi^self  and  the  bodj', 
they  really  are  pampering  the  fiesli.  Thus  "satisfying  of 
the  y/esA"  answers  to  "puffed  up  by  his /to/i/^  mind"  (d. 
18),  so  that  " flesh"  is  used  in  its  elliical  sense,  "the  car- 
•  nal  nature"  as  opposed  to  the  spiritual;  not  in  the  sense, 
"body."  The  Greek  for  "satisfying,"  implies  satiating  to 
repletion,  or  to  excess.  "Asurfclt  of  the  carnal  sense  is  hu- 
man tradition."  [HiLAKYTHEDEACOX,in  Bengel.]  Tra- 
dition pufis  up ;  it  clogs  the  heavenly  perceptions.  They 
put  away  true  "honour"  that  they  may  "satiate  to  Die  full 
THE  FLF.SH."  Self-imposed  ordinances  gratify  the  flesh 
vix.,  self-righteoHsnesti)..  though  seeming  to  mortify  it. 


CHAPTER  III. 
Ver.  1-25.  Exhortations  to  Heavenly  Aims,  as  op- 
posed TO  Earthly,  on  the  Ground  of  Union  to  thk 
Risen  Saviour;  To  Mortify  and  put  off  the  Old 
Man,  and  to  put  on  the  New;  in  Charity,  Humility, 
Words  of  Edification,  Thankfulness;  Relative 
Duties.  1.  If  .  .  .  then— The  connection  with  ch.  2. 18, 
23,  is,  he  had  condemned  the  "  fleshly  mind"  and  the  "  sa- 
tiating to  the  full  the  flesh  ;"  in  contrast  to  this  he  now 
says,  "  If  then  ye  have  been  once  for  all  raised  up  (Greek, 
aorist)  together  with  Christ"  (viz.,  at  your  conversion  and 
baptism,  Romans  6.  4).  seek  those  things  .  .  .  above^ 
(Matthew  6.  33;  Philippians  3.  20.)  sltteth— rather,  as 
Greek,  "Where  Christ  is,  sitting  on  the  right  of  God" 
(Ephesians  1.  20).  The  Head  being  quickened,  the  mem- 
bers are  also  quickened  with  Him.  Where  the  Head  is, 
there  the  members  must  be.  The  contrast  is  between  the 
believer's  former  state,  alive  to  the  world  butdeadtoGod, 
and  his  present  state,  dead  to  the  world  but  alive  to  God; 
and  between  the  earthly  abode  of  the  unbeliever  and  the 
heavenly  abode  of  the  believer  (1  Corinthians  15.  47,  48), 
We  are  already  seated  there  in  Him  as  our  Head;  and 
hereafter  shall  be  seated  by  Him,  as  the  Bestower  of  our 
bliss.  As  Elisha  (2  Kings  2.  2)  said  to  Elijah  when  about 
to  ascend,  "As  the  Lord  liveth  .  .  .  I  will  not  leave  thee;" 
so  we  must  follow  the  ascended  Saviour  with  the  wings 
of  our  meditations  and  the  chariots  of  our  affections. 
We  should  trample  upon  and  subdue  our  lusts,  th.at  our 
conversation  may  correspond  to  our  Saviour's  con- 
dition; that  where  the  eyes  of  apostles  were  forced  to 
leave  Him,  thither  our  thoughts  may  follow  Him  (Mat- 
thew 6.  21 ;  John  12.  32).  [Pearson.]  Of  ourselves  we  can 
no  more  ascend  than  a  bar  of  iron  lift  itself  up  from  the 
earth.  But  the  love  of  Christ  is  a  powerful  magnet  to 
draw  us  up  (Ephesians  2.  5,  6).  The  design  of  the  Gospel 
is  not  merely  to  give  rules,  but  mainly  to  supply  motives 
to  holiness.  3.  Tra7islate,  "Set  your  nmid  on  the  things 
above,  not  on  the  things,"  &c.  (ch.  2.  20).  Contrast  "  who 
mind  earthly  things"  (Philippians  3.  19).  Whatever  wo 
make  an  idol  of,  will  either  be  a  cross  to  us  if  we  be  be- 
lievers, or  a  curse  tons  if  unbelievers.  3.  The  Greek  aorist 
implies, "  For  ye  have  died  once  for  all"  (ch.  2. 12 ;  Romans 
6.  4-7).  It  is  not  said.  Ye  must  die  practically  to  the  world 
in  order  to  become  dead  with  Christ;  but  the  latter  is  as- 
sumed as  once  for  all  having  taken  place  in  the  regenera- 
tion; what  believers  are  told  is.  Develop  this  spiritual 
life  in  practice.  "  No  one  longs  for  eternal,  incorruptible, 
and  immortal  life,  unless  he  be  wearied  of  this  temporal, 
corruptible,  and  mortal  life."  [Augustine.]  your  life 
.  .  .  hid— Psalm  83.  3— like  a  seed  buried  in  the  earth ;  cf. 
"  planted,"  Romans  6.  5.  Cf.  Matthew  13.  31  and  33,  "  like 
.  .  .  leaven  .  .  .  hid."  As  the  glory  of  Christ  now  is  hid 
from  the  world,  so  also  the  glory  of  believers'  inner  life, 
proceeding  from  communion  with  him,  is  still  hidden 
with  Christ  in  God;  but  (v.  4)  when  Christ,  the  Source  of 
this  life,  shall  manifest  Himself  in  glory,  then  shall  their 
hidden  glory  be  manifest,  and  correspond  in  appearance 
to  its  original.  [Neander.]  The  Christian's  secret  com- 
munion with  God  will  now  at  times  make  itself  seen 
without  his  intending  it  (Matthew  5.  14,16);  but  his  full 
manifestation  is  at  Christ's  manifestation  (Matthew  13. 
43;  Romans  8.  19-23).  "It  doth  not  yet  appear  (Greek,  'is 
not  yet  manifested')  what  we  shall  be"  (1  John  3.  2 ;  1  Peter 
1. 7).  As  yet  Christians  do  not  always  recognize  the  "  life" 
of  one  another,  so  hidden  is  it,  and  even  at  times  doubt 
as  to  their  own  life,  so  weak  is  it,  and  so  harassed  with 
temptations  (Psalm  51. ;  Romans  7).  In  God— to  whom 
Christ  has  ascended.  Our  "life"  is  "laid  up  for"  us  in  God 
(ch.  1.  5),  and  is  secured  by  the  decree  of  Him  who  is  In- 
visible to  tlie  world  (2  Timothy  4.  8).  4.  Translate,  "  When 
Christ  shall  be  manifested  who  is  our  life  (John  11.  2.5;  14. 
6, 19),  then  shall  ye  also  with  Him  be  manifested  in  glory" 
(1  Peter  4. 13).  Tlie  spii-itual  life  our  souls  have  now  in  Him 
shall  be  extended  to  our  bodies  (Romans  8.  11).  then— 
and  not  till  tlien.  Those  err  who  think  to  find  a  perfect 
Church  before  then.  The  true  Church  Is  now  militant, 
Rome  errs  lu  trying  to  set  up  a  Church  now  regnant  and 

379 


An  Exhortation  to  ^fortification, 


COLOSSIANS  in.         to  Put  off  the  Old  Man,  and  Put  on  Chritt. 


trinmphant.  The  true  Church  shall  be  visible  as  a  per- 
fect and  reigning  Church,  when  Christ  shall  be  visibly 
manifested  as  her  reigning  Head.  Rome  having  ceased 
to  look  for  Him  in  patient  faith,  has  set  up  a  visible  mock- 
head,  a  false  anticipation  of  the  millennial  kingdom.  The 
Papacy  took  to  itself  by  robbery  that  glory  which  is  an 
object  of  hope,  and  can  only  be  reached  by  bearing  the 
cross  now.  When  the  Church  became  a  harlot,  she  ceased 
to  be  a  bride  who  goes  to  meet  her  Bridegroom.  Hence 
the  millennial  kingdom  ceased  to  be  looked  for.  [Auber- 
I,EN.]  5.  Mortify  — Greefc,  "Make  a  corpse  of;"  "make 
dead ;"  "  put  to  death."  tlierefore— (iNWe,  i'.  3.)  Follow 
OHt  to  its  necessary  consequence  the  fact  of  your  having 
ou  e  for  all  died  with  Clirist  spiritually  at  your  regenera- 
tion, by  daily  "  deadening  your  members,"  of  which  uni- 
ted "  the  body  of  the  sins  of  the  flesh"  consists  (ch.  2.  11). 
"The  members"  to  be  mortified  are  tlie  fleshly  instru- 
ments of  lust,  in  so  far  as  the  members  of  the  body  are 
abused  to  such  purposes.  Habitually  repress  and  do  vio- 
lence to  corrupt  desires  of  which  the  members  are  tlie  in- 
struments (cf.  Romans  6.  19;  8.  13;  Galatians  5.  24,  25). 
upon  the  earth— where  they  find  their  support  [Bengel] 
(cf.  V.  2,  "  things  on  earth").  See  Ephesians  5.  3,  4.  inor- 
dinate affection— "  lustful  passion."  evil  concupiscence 
—more  general  than  the  last  [Alfoed],  the  disorder  of  the 
external  senses;  "lustful  passion,"  lust  within.  [Bengel.] 
covetonsness- marked  off  by  tlie  Greek  article  as  form- 
ing a  whole  genus  by  itself,  distinct  from  the  genus  con- 
taining the  various  species  just  enumerated.  It  implies 
a  self-idolizing,  grasping  spirit;  far  worse  than  another 
Greek  term  translated  "the  love  of  money"  (1  Timothy  6. 
10).  whlcli  is — i.e.,  inasmuch  as  it  is  "idolatry."  Cf. 
•  Note,  Ephesians  4. 19,  on  its  connection  with  sins  of  impu- 
rity. (Sei/and  mammon  are  deified  in  the  heart  instead  of 
God  (Matthew  6.  24 ;  Note,  Ephesians  5.  5).  6.  (Note,  Ephe- 
sians 5.  6.)  7.  sometime — "once."  -^valked  .  .  .  wlien 
ye  lived  In  tUem— These  sins  were  the  very  element  in 
which  ye  "  lived  "  (before  ye  became  once  for  all  dead  with 
Christ  to  them);  no  wonder,  then,  that  ye  '"tvalked"  in 
them.  Cf.  on  the  opposite  side,  "  living  in  the  Spirit," 
having  as  its  legitimate  consequence,  "walking  in  the 
Spirit"  (Galatians  5.  25).  The  living  comes  first  in  both 
cases,  the  walking  follows.  8.  But  no^v— that  ye  are  no 
longer  living  in  them,  ye  also— like  other  believers ;  arf- 
swering  to  "  ye  also"  {v.  7)  like  other  unbelievers  formerly. 
put  off—"  Do  ye  also  put  awaj^  all  these,"  viz.,  those  just 
enumerated,  and  those  wliich  follow.  [Alfokd.]  anger, 
wrath— (iVo<e,  Ephesians  4.  81.)  hlaspliemy— rather,  "  re- 
viling," "  evil-speaking,"  as  it  is  translated  Ephesians  4. 31. 
fllthy  communication — The  context  favours  tlie  transla- 
tion, "  abusive  language,"  ratlier  than  impure  conversation. 
"Foul  language"  best  retains  tlie  ambiguity  of  the  origi- 
nal. 9.  (Ephesians  4.  22,  25.)  put  oft— Greek,  "  luholly  put 
ofl";"  utterly  renounced.  [Tittjiann.]  the  old  man— tlie 
unregenerate  nature  which  ye  had  before  conversion. 
his  deeds— habits  of  acting.  10.  the  new  mai\—{Note, 
Ephesians  4.  23.)  Here  {neon)  tlie  GVee/;,  means  "the  re- 
cently-'pMt-on.  nature;"  that  lately  received  at  regenera- 
tion (see  Note,  Ephesians  4.  23,  24).  which  is  renewed 
— Greek,  "which  is  being  renewed"  (anakainoumenon) ; 
viz.,  its  development  into  a  perfectly  renewed  nature  is 
continually  progressing  to  completion,  in  knoivledge — 
rather  as  the  Greek,  "unto  perfect  knowledge"  (Notes, ch. 
1.  6,  9,  10).  Perfect  knowledge  of  God  excludes  all  sin 
(John  17.  3).  after  the  Image  of  him  tliat  created  Iilm — 
viz.,  of  God  that  created  the  new  man  (Epliesians  2.  10;  4. 
24).  The  new  creation  is  analogous  to  tlie  first  creation 
(2  Corinthians  4.6).  As  man  was  then  made  in  the  im- 
age of  God  naturally,  so  now  8pirituall3^  But  the  image 
of  God  formed  in  us  by  the  Spirit  of  God,  is  as  much  more 
glorious  than  that  borne  by  Adam,  as  the  Second  Man, 
the  Lord  from  heaven,  is  more  glorious  than  the  first  man. 
Genesis  1.  26,  "Let  us  make  man  in  our  image,  after  our 
likeness."  The  "image"  is  claimed  for  man.  1  Corinth- 
ians 11.  7 ;  the  "  likeness,"  James  3.  9.  Origen  (Prineipia 
3.  6)  taught,  the  image  was  something  in  which  all  were 
created,  and  which  continued  to  man  after  the  fall  (Gen- 
esis 9.  6).  The  likeness  was  something  towards  which  man 
380 


was  created,  that  he  might  strive  after  It  and  attain  It. 
Trench  thinks  God  in  the  double  statement  (Genesis  1. 
26),  contemplates  both  man's  first  creation  and  his  being 
"renewed  in  knowledge  after  the  image  of  Him  that 
created  Him."  11.  WUere— translate,  "Wherein,"  viz.,  in 
the  sphere  of  the  renewed  man.  neither  .  .  .  nor  .  .  . 
nor  .  .  .  xkor— translate &s  Greek,  "There  is  no  sitch  thing 
as  Greek  and  Jew  (the  diflTerence  of  privilege  between 
those  born  of  the  natural  seed  of  Abraham,  and  those  not, 
is  abolished),  circumcision  and  uncircumcision  (the  dififer- 
ence  of  legal  standing  between  the  circumcised  and  un- 
circumcised  is  done  away,  Galatians  6.  15)  — bondman, 
freeman."  The  present  Church  is  one  called  out  of  the  flesh, 
and  the  present  world-course  (Ephesians  2,  2),  wherein 
such  distinctions  exist,  to  life  in  the  Spirit,  and  to  the 
future  first  resurrection :  and  this  because  Satan  has  such 
power  now  over  the  flesh  and  the  world.  At  Christ's  com- 
ing, when  Satan  shall  no  longer  rule  the  flesh  and  the 
world,  the  nations  In  the  flesh,  and  the  word  in  millen- 
nial felicity,  shall  be  the  willing  subjects  of  Christ  and 
His  glorified  saints  (Daniel  7.  14,22,  27;  Luke  19.  17,  19; 
Revelation  20.  1-6;  3.  21).  Israel  in  Canaan  was  a  type  of 
that  future  state  when  the  Jews,  so  miraculously  pre- 
served distinct  now  in  their  dispersion,  shall  be  the  cen- 
tral Church  of  the  Christianized  world.  As  expressly  as 
Scripture  abolishes  the  distinction  of  Jew  and  Greek  now 
as  to  religious  privileges,  so  does  it  expressly  foretell  that 
in  the  coming  new  order  of  things,  Israel  shall  be  first  of 
the  Christian  nations,  not  for  her  own  selfish  aggrandize- 
ment, but  for  their  good,  as  the  medium  of  blessing  to 
them.  Finally,  after  the  millennium,  the  life  that  is  in 
Christ  becomes  the  power  which  transfigures  nature,  in 
the  time  of  the  new  heaven  and  the  new  earth ;  as,  before, 
it  first  transfigured  the  spiritual,  then  the  political  and 
social  word.  Scythian— heretofore  regarded  as  more  bar- 
barian than  the  barbarians.  Though  the  relation  of  bond 
and  free  actually  existed,  yet  in  relation  to  Christ,  all 
alike  were  free  In  one  aspect,  and  servants  of  Christ  in 
another  (1  Corinthians  7.22;  Galatians  8.  28).  Christ  is 
all— Christ  absorbs  in  Himself  all  distinctions,  being  to 
all  alike,  everything  that  they  need  for  justification, 
sanctification,  and  glorification  (1  Corinthians  1.  30;  3. 
21-23;  Galatians  2.20).  in  all— who  believe  and  are  re- 
newed, without  distinction  of  person ;  the  sole  distinc- 
tion now  is,  how  much  each  draws  from  Christ.  The 
unity  of  the  Divine  life  shared  in  by  all  believers,  coun- 
terbalances all  dififerences,  even  as  great  as  that  between 
the  polished  "Greek  "  and  the  rude  "Scythian."  Chris- 
tianity Imparts  to  the  most  uncivilized  the  only  spring 
of  sound,  social  and  moral  culture.  13.  the  elect  of  God 
—There  Is  no  "the"  in  the  Greek,  "God's  elect"  (cf.  Ro- 
mans 8.  3;  1  Thessalonians  1.  4).  The  order  of  the  words 
"  elect,  holy,  beloved,"  answers  to  the  order  of  the  things. 
Election  from  eternity  precedes  sancti/ica^ion  in  time ;  the 
sonc^i/ied,  feeling  God's  tore,  imitate  it.  [Bengel.]  bowels 
of  mercies  — Some  of  the  oldest  MSS.  read  singular, 
"  mercy."  Bowels  express  the  yearning  compassion, 
which  has  its  seat  in  the  heart,  and  which  we  feel  to  act 
on  our  inward  parts  (Genesis  43.  30;  Jeremiah  31. 20;  Luke 
I.  "iS,  Margin),  humhleness  of  mind- True  "lowliness 
of  mind :"  not  the  mock  "  humility  "  of  the  false  teachers 
(ch.  2.  23;  Ephesians  4.  2,  32).  13.  Forbearing— as  to 
present  offences,  forgiving — as  to  past  ofiences.  quar- 
rel— rather  as  Greek,  "cause  of  blame,"  "cause  of  com- 
plaint." Christ— who  had  so  infinitely  greater  cause  of 
complaint  against  us.  The  oldest  MSS.  and  Vulgate  read 
"  the  Lord."  English  Version  Is  supported  by  one  very  old 
MS.  and  old  versions.  It  seems  to  have  crept  in  from  Ephe- 
sians 4.  32.  14.  above— rather. "over,"  as  in  Ephesians  6. 
IG.  Charity,  which  is  the  crowning  grace,  covering  the 
multitude  of  others'  sins  (1  Peter  4.  8),  must  overlie  all  the 
other  graces  enumerated,  -ivhlcli  Is— i.e.,  for  it  is;  lit,, 
"which  thing  is."  bond  of  perfectness — An  upper  gar- 
ment which  completes  and  keeps  together  the  rest,  which, 
without  it,  would  be  loose  and  disconnected.  Seeming 
graces,  where  love  is  wanting,  are  mere  hypocrisy.  Jus- 
tification by  faith,  is  assumed  as  already  having  taken 
place  in  those  whom  Paul  addresses,  v,  li,  "  elect  of  God, 


Exhortation  to  CJtarity,  Humility, 


COLOSSIANS  IV. 


and  other  Christian  DiUieu 


holy  .  .  .  beloved,"  and  ch.  2.  12;  so  that  there  is  no  plea 
here  for  Rome's  view  of  Justification  by  works.  Love 
and  Its  works  "perfect,"  i.e.,  manifest  the  full  maturity 
of  faith  developed  (Matthew  5.  44,  48).  Love  ...  be  ye 
perfect,  &c.  (James  2.  21,  22;  1  John  2.  5).  "  If  we  love  one 
another,  God's  love  isjieifected  in  us  "  (Romans  13. 8 ;  1  Co- 
rinthians 13.;  1  Timothy  1.5;  1  John  4. 12).  As  to  "bond," 
cf.  ch.  2.  2,  "knit  together  in  love"  (Epliesians  4.  3),  "keep 
the  unity  of  the  Spirit  in  the  bond  of  peace."  15.  pence 
of  God— The  oldest  MSS.  and  versions  read,  "The  peace 
of  Christ"  (cf.  Philippians  4.7).  "The  peace  of  God." 
Therefore  Clirist  is  God.  Peace  was  His  legacy  to  His  dis- 
ciples before  He  left  them  (John  14.  27),  "My  peace  I  give 
unto  you."  Peace  is  peculiarly  His  to  give.  Peace  follows 
love  (v.  li;  Ephesians  4.2,3).  rule— lit.,  "sit  as  umpire;" 
the  same  Greek  verb  simple,  as  appears  compounded  (ch. 
2.18).  Tlie  false  teacher,  as  a  self-constituted  umpire,  dc- 
frauds  you  of  your  prize;  but  if  the  peace  of  Clirist  be 
your  umpire  ruling  in  your  hearts,  your  reward  is  sure. 
"  Let  the  peace  of  Christ  act  as  umpire  wlien  anger,  envy, 
and  sjich  passions  arise,  and  restrain  them."  Let  not 
those  passions  give  the  award,  so  tiiat  you  sliould  be 
swayed  by  them,  but  let  Christ's  peace  be  the  decider  of 
everything,  in  your  hearts — Many  wear  a  peaceful  coun- 
tenance and  speak  peace  with  the  mouth,  whilst  war  is 
in  their  hearts  (Psalm  28.  3;  5.5.  21).  to  the  which — i.e., 
with  a  view  to  which  state  of  Christian  peace  (Isaiah  26. 
3) ;  1  Corinthians  7. 15,  "  God  hath  called  us  to  peace."  ye 
are  calleA— Greek,  "ye  were  also  called."  The  "also" 
Implies  that  besides  Paul's  exhortation,  tliey  have  also 
as  a  motive  to  "peace,"  their  having  been  once  for  all 
called.  In  one  body — (Ephesians  4.  4)— The  unity  of  the 
body  is  a  strong  argument  for  "  peace  "  among  the  mem- 
bers, he  ye  thanUful— for  your  "calling."  Not  to  have 
"peace  ruling  in  your  hearts  "  would  be  inconsistent  with 
the  "calling  in  one  body,"  and  would  be  practical  un- 
thankfulness  to  God  who  called  us  (Ephesians  5.  4, 19,  20). 
16.  The  form  which  "thanltfulness"  [v.  15)  ought  to  take. 
Iict  the  word  of  Christ— The  Gospel  ?«'07-d  by  which  ye 
have  been  called,  richly — (ch.2.  2;  Romans  15. 14)— In  all 
wisdom — Alford  joins  this  clause  with  "  teacliing,"  Ac, 
not  witii  "dwell  in  you,"  as  English  Version,  for  so  we 
find  in  ch.  1.  28,  "teacliing  in  all  wisdom,"  and  tlie 
two  clauses  will  thus  correspond,  "In  all  wisdom 
teaching,"  and  "in  grace  singing  in  your  hearts"  (so 
the  Greek  order),  and  .  ,  .  and- The  oldest  MSS.  read 
"psalms,  hymns,  spiritual  songs"  {Note,  Ephesians 
5.  19).  At  the  Agapse  or  Love-leasts,  and  in  their 
family  circles,  they  were  to  be  so  full  of  the  Word  of 
Christ  in  the  /tear*,  that  the  mouth  should  give  it  utter- 
ance in  hymns  of  instruction,  admonition,  and  prtxise  (cf. 
Deuteronomy  6.  7).  Tertullian,  Apologij,  39,  records 
that  at  the  Love-feasts,  after  the  water  had  been  fur- 
nished for  the  hands  and  the  liglits  had  been  lit,  accord- 
ing as  iiny  had  the  power,  whether  by  his  remembrance 
of  Scripture,  or  by  his  powers  of  composition,  he  used  to 
be  Invited  to  sing  praises  to  God  for  the  common  good. 
Paul  contrasts  (as  in  Ephesians  5.  18,  19)  the  songs  of 
Christians  at  their  social  meetings,  with  the  bacchana- 
lian and  licentious  songs  of  heathen  feasts.  Singing 
usually  formed  part  of  the  entertainment  at  Greek  ban- 
quets (cf.  James  5.  13).  with  ^rsuce— Greek,  "in  grace," 
the  element  In  which  your  singing  Is  to  be:  "the  grace" 
of  the  indwelling  Holy  Spirit.  This  clause  expresses  the 
seat  and  source  of  true  psalmody,  whether  in  private  or 
public,  VI2..  the  heart  as  well  as  the  voice;  singing  (cf.  v. 
15,  "  peace  .  .  .  rule  in  your  hearts"),  the  psalm  of  love  .and 
praise  being  in  the  heart  before  it  finds  vent  by  the  lips, 
and  even  when  it  Is  not  actually  expressed  by  the  voice, 
as  in  closet-worship.  The  Greek  order  forbids  English 
Versio7i,  "  with  grace  in  your  liearts;"  rather,  "singing 
in  your  hearts."  to  the  Lord— The  oldest  MSS.  read,  "  to 
God."  IT.  Z,t<.,  "And  everything  whatsoever  ye  do  .  .  . 
do  all,"  &c. ;  this  includes  ivords  as  well  as  deeds.  In  tlxe 
name  of  the  I>ord  Jeans — as  disciples  called  by  His  name 
as  /ft.*,  seeking  His  guidance  and  help,  and  desiring  to  act 
Bo  as  to  gain  His  approval  (Romans  14.  8;  1  Corinthians 
10.81 ;  2  Corinthians  5. 15 ;  1  Peter  4. 11).  Cf.  "  in  the  Lord," 


V.  18,  and  v,  11,  "  Christ  is  all."  God  and  the  Father— TSe 

oldest  MSS.  omit  "and,"  which  seems  to  have  crept  in 
from  Ephesians  5.  20.  hy  Ixim— Greek,  "  through  Hi  in"  as 
the  channel  of  His  grace  to  us,  and  of  our  thanksgiving 
to  Him  (John  14.  6,  end).  18.  to  your  own  hnxbands— 
The  oldest  MSS.  omit  "own,"  which  crept  in  from  Ephe- 
sians 5.  22.  as  it  is  lit  in  the  Liord— Greefc,  "was  tit," 
Implying  that  there  was  at  Colosse  some  degree  of  fail- 
ure in  fulfilling  this  duty,  "as  it  was  your  duty  to  ha^e 
done  as  disciples  of  the  Lord."  19.  (Ephesians  5.  22-33.) 
he  not  bitter— ill-tempered,  and  provoking.  Many  who 
are  polite  abroad,  are  rude  and  bitter  at  home  because 
they  are  not  afraid  to  be  so  there,  ao.  (Ephesians  6. 1.) 
nnto  the  LordVfhe  oldest  MSS.  read,  "in  the  Lord," 
i.  e.,  this  is  acceptable  to  God  when  it  is  done  in  the  Lord, 
t'i2.,from  the  principle  of  faith,  and  as  disciples  in  union 
with  the  Lord.  ai.  (Ephesians  6.  4.)  It  is  a  different 
Greek  verb,  therefore  translate  here,  "Irritate  not."  By 
perpetual  fault-finding  "children"  are  "discouraged"  or 
"disheartened."  A  broken-down  spirit  is  fatal  to  youth. 
[Bengel.]  3a.  (Ephesians  6.  5,  6.)  This  is  to  fear  God, 
when,  though  none  sees  us,  we  do  no  evil:  but  if  we  do 
evil,  it  is  not  God,  but  men,  whom  we  fear,  singleness 
— "  simplicity  of  heart."  fearing  God— The  oldest  MSS. 
read,  "  the  Lord."  33.  And— Omitted  in  the  oldest  MSS, 
(cf.  Ephesians  6.  7,  8).  Cf.  the  same  principle  in  the  case 
of  all  men,  Hezeklah  (2  Chronicles  31.  21 ;  Romans  12. 11). 
do,  do  it— Two  distinct  Greek  verbs,  "Whatsoever  ye  do, 
tvork  at  it"  (or  labour  at  it),  heartily — not  from  servile 
constraint,  but  with  hearty  good  will.  34.  the  rew^ard 
of  the  inheritance — "Knowing  that  it  is  from  the  Lord 
(the  ultimate  source  of  reward),  ye  shall  receive  the  com- 
pensation (or  recompense,  which  will  make  ample  amends 
for  your  having  no  earthly  possession,  as  slaves  now)  con- 
sisting of  the  inheritance"  (a  term  excluding  the  notion 
of  meriting  it  by  works:  it  is  all  of  grace,  Romans  4. 14; 
Galatians  3.  18).  for  ye  serve— The  oldest  MSS.  omit 
"for,"  then  translate  as  Vulgate,  "Serve  ye  the  Lord 
Christ ;"  cf.  v.  23,  "  To  the  Lord  and  not  nnto  men"  (1  Co- 
rinthians 7.  22,  23).  35.  But— The  oldest  MSS.  read,  "  for," 
which  accords  with  "  serve  ye,"  &c.  {v.  24),  the  oldest  read- 
ing: the  for  here  gives  a  motive  for  obeying  the  precept. 
He  addresses  the  slaves:  Serve  ye  the  Lord  Christ,  and 
leave  your  wrongs  in  His  hands  to  put  to  rights  :  (trans' 
late)  "For  he  that  doeth  wrong  shall  receive  back  the 
wrong  which  he  hath  done  (by  Just  retribution  in  kind), 
and  there  is  no  respect  of  persons"  with  the  Great  Judge 
in  the  day  of  the  Lord.  He  favours  the  master  no  more 
than  the  slave  (Revelation  6. 15). 

CHAPTER    IV. 

Vei".  1-18.  Exhortations  Continued.  To  Prayer: 
Wisdom  in  Relation  to  the  Unconverted:  As  to 
THE  Bearers  of  the  Epistle,  TtcHicus  and  Onesi- 
Mus :  Closing  Salutations.  1.  give — Greek,  "  render :" 
lit.,  "aflTord."  equal — i.  e.,  as  the  slaves  owe  their  duties 
to  you,  so  you  equally  owe  to  them  j'our  duties  as  masters. 
Cf.  "ye  masters  do  the  same  things"  (Note,  Ephesians 6. 9). 
Alford  translates,  "fairness,"  "equity,"  which  gives  a 
large  and  liberal  intepretation  of  Justice  Ir.  common  mat- 
ters (Philemon  16).  Icno-iving- (Ch.  3.  24.)  ye  also— as 
well  as  they.  3.  Continue— G'j'eeA,  "Continue  persever- 
Ingly,"  "persevere"  (Ephesians  6.18),  "watching  there- 
unto;" here,  "watch  in  the  same,"  or  "iti  it,"  i.  e.,  in 
prayer:  watching  against  the  indolence  as  to  prayer,  and 
in  prayer,  of  our  corrupt  wills,  with  thanksgiving— 
for  everything,  whether  joyful,  or  sorrowful,  mercies 
temporal  and  spiritual,  national,  family,  and  individual 
(1  Corinthians  14. 17;  Philippians  4.  6;  1  Thessalonlans  5. 
18).  3.  for  us— myself  and  Timothy  (ch.  1.  1).  a  door  of 
ntter»nce— translate,  "a  door  for  the  word."  Not  as  in 
Ephesians  6.  19,  where  power  of  "utterance"  is  his  peti- 
tion. Here  It  Is  an  opportunity  for  preaching  the  word, 
which  would  be  best  afforded  by  his  release  from  prison 
(1  Corinthians  16.  9;  2  Corinthians  2.12;  Philemon  22; 
Revelation  3.  8).  to  speak— so  that  we  may  speak.  th« 
mystery  of  Christ— <Cb.  1. 27.)    for  which  .  .  .  also— on 

381 


Paul  Saiutelh  the  Brethren, 


coLossiANS  rv. 


and  Wisheth  them  all  Prosperity. 


account  of  which  I  am  (not  only  "an  ambassador,"  Ephe- 
sians  6.  20,  but)  Ai^o  in  bonds.  4.  Alford  thinks  that 
Paul  asks  their  prayers  for  his  release  as  if  it  were  the 
only  way  by  which  he  could  "make  it  (the  Gospel)  mani- 
fest" as  he  ought.  But  whilst  this  is  included  in  their 
subject  of  prayer,  Philippians  1.  12, 13,  written  somewhat 
later  in  his  imprisonment,  clearly  shows  that  "a  door 
for  the  word"  could  be  opened,  and  was  opened,  for  its 
manifestation,  even  whilst  he  remained  imprisoned  (cf. 
2  Timothy  2.  9).  5.  (A^o<e.t,  Ephesians  5. 15, 16.)  in  wis- 
dom—Practical  Christian  prudence,  tliem  .  .  .  without 
—Those  not  in  the  Christian  brotherhood  (1  Corinthians 
5.  12 ;  1  Thessalonians  4.  12).  The  brethren,  through  love, 
will  make  allowances  for  an  indiscreet  act  or  word  of  a 
brother;  the  world  will  make  none.  Therefore  be  the 
more  on  your  guard  in  your  intercourse  with  the  latter, 
lest  you  be  a  stumbling-block  to  their  conversion,  re- 
deeming tlie  time— The  Greek  expresses,  buying  up  for 
yourselves,  and  buying  off  from  worldly  vanities  the 
opporlunily,  whenever  it  is  afforded  you,  of  good  to  your- 
selves and  others.  "  Forestall  the  opportunity,  i.  e.,  to  buy 
up  an  article  out  of  the  market,  so  as  to  make  the 
largest  profit  from  it."  [Conybeare  and  Howson.]  6. 
-M'itli  grace— GrreeA,  "IN  grace"  as  its  element  (ch.  3. 16; 
Ephesians  4. 29).  Contrast  the  case  of  those  "  of  the 
world"  who  "therefore  speak  of  the  world''  (1  John  4.  5). 
Even  the  smallest  leaf  of  the  believer  should  be  full 
of  the  sap  of  the  Holy  Spirit  (Jeremiah  17.  7,  8).  His  con- 
versation should  be  cheerful  without  levity,  serious 
without  gloom.  Cf.  Luke  4.  22;  John  7.  46,  as  to  Jesus' 
speech,  seasoned  with  salt — i.  e.,  the  savour  of  fresh  and 
lively  spiritual  wisdom  and  earnestness,  excluding  all 
"  corrupt  communication,"  and  also  tasteless  insipidity 
(Matthew  5.  13;  Mark  9.  50;  Ephesians  4.  29).  Cf.  all 
the  sacrifices  seasoned  with  salt  (Leviticus  2.  13).  Not 
far  from  Colosse,  in  Phrygia,  there  was  a  salt  lake,  which 
gives  to  the  image  here  the  more  appropriateness. 
hotv  ye  ought  to  ans'wer  every  man — (1  Peter  3. 15.) 
7.  Tycliicus — (Note,  Ephesians  6.  2.)  ^vlio  is  a  beloved 
brotlier— rather,  "  the  beloved  brother ;"  the  article  "  the" 
marks  him  as  well  known  to  them.  8.  for  tlie  game  pur- 
pose—Greefc,  "for  this  very  purpose."  that  he  might 
kno^v  your  estate — translate,  "  that  he  may  know  your 
state:"  answering  to  v.  7.  So  one  verj'  old  MS.  and  Vul- 
gatere&A,  But  the  oldest  MSS.  and  the  old  Latin  versions, 
"that  YE  may  know  our  state."  However,  the  latter 
reading  seems  likely  to  have  crept  in  from  Ephesians  6, 

22.  Paul  was  the  more  anxious  to  know  the  state  of  the 
Colossians,  on  account  of  the  seductions  to  which  they 
were  exposed  from  false  teachers;  owing  to  which  he  had 
"great  conflict  for"  them  (ch.  2.  1).  comfort  your  hearts 
— distressed  as  ye  are  by  my  imprisonment,  as  well  as  by 
your  own  trials.  9.  Oneslmus- the  slave  mentioned  in 
the  Epistle  to  Philemon  10.  10,  "a  brother  beloved."  ft 
faithful  .  .  .  brother— rather,  "the  faithful  brother,"  he 
being  known  to  the  Colossians  as  the  slave  of  Philemon, 
their  fellow-townsman  and  fellow-Christian,  one  of 
you— belonging  to  your  city,  tliey  shall  make  known 
unto  you  all  things — Greek,  "all  the  things  here."  This 
substantial  repetition  of  "all  my  state  shall  Tychicus  de- 
clare unto  you,"  strongly  favours  the  reading  of  English 
Version  in  r.  8,  "that  he  might  (may)  know  your  state," 
as  it  is  unlikely  the  same  thing  should  be  stated  thrice. 
10.  Aristarchus— A  Macedonian  of  Thessalonica  (Acts  27. 
2),  who  was  dragged  into  the  theatre  at  Ephesus,  during 
the  tumult  with  Gains,  they  being  "Paul's  companions 
in  travel."  He  accompanied  Paul  to  Asia  (Acts  20.  4),  and 
subsequently  (Acts  27.  2)  to  Rome.  He  was  now  at  Rome 
with  Paul  (cf.  Philemon  23,  24).  As  he  is  here  spoken  of 
as  Paul's  "fellow-prisoner,"  but  in  Philemon  24  as  Paul's 
"fellow-labourer;"  and  vice  versa,  Epaphras  in  Philemon 

23,  as  his  "  fellow-prisoner,"  but  here  (ch.  1. 7)  "  fellow-ser- 
vant," Meyer  in  Alford,  conjectures  that  Paul's  friends 
voluntarily  shared  his  imprisonment  by  turns,  Aristar- 
chus being  his  fellow-prisoner  when  he  wrote  to  the  Colos- 
sians, Epaphras  when  he  wrote  to  Philemon.  The  Greek 
for  "fellow-prisoner"  is  lit.,  fellow-captive,  an  image  from 
prisoners  taken  in  warfare,  Christians  being  "fellow-sol- 

382 


diers"  (Philippians  2.25;  Philemon  2),  whose  warfare  Is 
"  the  good  flght  of  faith."  Mark— John  Mark  (Acts  12. 12, 
2.5);  the  Evangelist  according  to  tradition,  sister's  son— 
rather,  "cousin,"  or  "kinsman  to  Barnabas;"  the  latter 
being  the  better  known  is  introduced  to  designate  Mark. 
The  relationship  naturally  accounts  for  Barnabas'  selec- 
tion of  Mark  as  his  companion  when  otherwise  qualified ; 
and  also  for  Mark's  mother's  house  at  Jerusalem  being 
the  place  of  resort  of  Christians  there  (Acts  12.  12j.  The 
family  belonged  to  Cyprus  (Acts  4.  36);  this  accounts  for 
Barnabas'  choice  of  Cyprus  as  the  first  station  on  their 
journey  (Acts  13.  4),  and  for  Mark's  accompanying  them 
readily  so  far,  it  being  tlie  country  of  his  family;  and  for 
Paul's  rejecting  him  at  the  second  journey  for  not  having 
gone  further  than  Perga,  in  Pamphylia,  but  having  gone 
thence  home  to  his  mother  at  Jerusalem  (Matthew  10.  37) 
on  the  first  journey  (Acts  13.  13).  touching  ■whont — viz., 
Mark,  ye  received  commandments — possibly  before  the 
writing  of  this  Epistle;  or  the  "commandments"  were 
verbal  by  Tychicus,  and  accompanying  this  letter,  since  the 
past  tense  was  used  by  the  ancients  (where  we  use  the 
present)  in  relation  to  the  time  which  it  would  be  when 
the  letter  was  read  by  the  Colossians.  Thus  (Philemon  19), 
"I  have  written,"  for  "I  write."  The  substance  of  them 
was,  "If  he  come  unto  you,  receive  him."  St.  Paul's  re- 
jection of  him  on  his  second  missionary  journey,  because 
he  had  turned  back  at  Perga  on  the  first  journey  (Acts  13. 
13;  15.37-39),  had  caused  an  alienation  between  himself 
and  Barnabas.  Christian  love  soon  healed  the  breach; 
for  here  he  implies  his  restored  confidence  in  Mark,  makes 
honourable  allusion  to  Barnabas,  and  desires  that  those 
at  Colosse  who  had  regarded  Mark  in  consequence  of  tnat 
past  error  with  suspicion,  should  now  "receive"  him  with 
kindness.  Colosse  is  only  about  110  miles  from  Perga, 
and  less  than  20  from  the  confines  of  Pisidia,  throu|;h 
which  province  Paul  and  Barnabas  preached  on  their  re- 
turn during  the  same  journey.  Hence,  though  Paul  had 
not  personally  visited  the  Colossian  Church,  they  knew 
of  the  past  unfaithfulness  of  Mark;  and  needed  this  rec- 
ommendation of  him,  after  the  temporary  cloud  on  him, 
so  as  to  receive  him,  now  that  he  was  about  to  visit  them 
as  an  evangelist.  Again,  in  Paul's  last  imprisonment, 
he,  for  the  last  time,  speaks  of  Mark  (2  Timothy  4.  11). 
11.  Justus- 1,  e.,  righteous:  a  common  name  among  the 
Jews ;  Hebrew,  tzadik  (Acts  1.  23).  of  tlie  circumcision — 
This  implies  that  Epaphras,  Luke,  and  Demas  (v.  12,  14) 
were  not  of  the  circumcision.  This  agrees  with  Luke's 
Gentile  name  (the  same  as  Lucanus),  and  the  Gentile 
aspect  of  his  Gospel.  These  only,  &c.—viz.,  of  the  Jews, 
For  the  Jewish  teachers  were  generally  opposed  to  the 
apostle  of  the  Gentiles  (Philippians  1.  15).  Epaphras,  Ac, 
were  also  fellow-labourers,  but  Gentiles,  unto— i.  e.,  in 
promoting  the  Gospel  Icingdom.  which  have  been— 
Greek,  "  which  have  been  made,"  or  "have  become,"  i.  e., 
inasmuch  as  they  have  become  a  comfort  to  me.  The  Greek 
implies  comfortm  forensic  dangers ;  a  different  Greek  word 
expresses  comfort  in  domestic  affiictiou.  [Bengel.]  13. 
Clirist— The  oldest  MSS.  add  "Jesus."  labouring  fer- 
vently—As the  Greek  is  the  same,  translate,  "striving 
earnestly"  (note,  cli.  1.  29;  2.  1),  lit.,  striving  as  in  the  agony 
of  a  contest,  in  -pvay ers— translaie  as  Greek,  "in  /us pray- 
ers." complete— The  oldest  MSS.  read  "  fully  assured." 
It  is  translated  "fully  persuaded,"  Romans  4.  21 ;  14.  5.  In 
the  expression  "  perfect,"  he  refers  to  what  he  has  already 
said,  ch.  1.  28;  2.  2;  3.  14.  "Perfect"  implies  the  attain- 
ment of  the  full  maturity  of  a  Cliristian.  Bengel  joins 
"in  all  the  will  of  God"  witla  "stand."  13.  a  great  zeal 
— The  oldest  MSS.  and  T''u/£/a<e  have  "much  labour.''^  for 
you— lest  you  should  be  seduced  (ch.  2.  4);  a  motive  why 
you  should  be  anxious  for  yourselves,  tliem  tliat  are  in 
I<aodlcea  ,  .  .  Hierapolis — churches  probably  founded 
by  Epaphras,  as  the  Church  in  Colosse  was.  Laodicea, 
called  from  Laodice,  queen  of  Antiochus  II.,  on  the  river 
Lycus,  was,  according  to  the  subscription  to  1  Timothy, 
"the  chiefest  city  of  Phrygia  Pacatiana."  All  the  three 
cities  were  destroyed  by  an  earthquake  in  a.  d.  62. 
[Tacitus,  Annals,  14.  27.]  Hierapolis  was  six  Roman 
miles  north  of  Laodicea.    14.  It  is  conjectured  that  Luke, 


fnfroduction. 


1  THESSALONIANS. 


Introduction. 


"the  beloved  physician"  (the  same  as  the  Evangelist), 
may  have  first  become  connected  wltli  Paul  in  profes- 
Bioiially  attending  on  liim  in  tlie  sicliness  under  which 
he  laboured  in  Phrygia  and  Galatia  (in  which  latter 
place  he  was  detained  by  siclcness),  in  the  early  part  of 
that  journey  wherein  Luke  first  is  found  in  his  company 
(Acts  16.  10;  cf.  note,  Galatians  4.  13).  Thus  the  allusion  to 
his  medical  profession  is  appropriate  in  writing  to  men 
of  Phrygia.  Luke  ministered  to  Paul  in  his  last  imprison- 
ment (2  Timothy  4.  11).  Demas— included  among  his 
"fellow-labourers"  (Philemon  24),  but  afterwards  a  de- 
serter from  him  through  love  of  this  world  (2  Timothy  4. 
10.)  He  alone  has  here  no  honourable  or  descriptive 
epithet  attached  to  his  name.  Perhaps,  ah-eady,  his  real 
character  was  betraying  Itself,  15.  Nymjilias— of  Lao- 
dicea.  cUurcli ...  In  liU  house — So  old  M.SS.  and  Vulgate 
read.  The  oldest  read,  "their  house;"  and  one  MS., 
"  HER  house,"  which  makes  Nymphas  a  woman.  16.  tUe 
Epistle  from  Iiaodlcea— vi2.,  the  Epistle  whicli  I  wrote 
to  the  Laodiceaus, and  which  you  will  get /row  them  on 
applying  to  them.  Not  the  Epistle  to  the  Ephesians. 
See  IxTRODtJCTiONS  to  the  Epistles  to  the  Ephesians 
nud  Colossians.  Tlie  Epistles  from  tlie  apostles  were 
publicly  read  in  tlie  cliurch  assemblies.  Ignatius,  ad 
£-p?ie$um  12;  Poz,ycarf,  ad  Philippenses,  3.  11,  12;  Clem- 
ent, ad  Corinthios  1.47;  1  Tliessalonians  5.  27;  Revela- 
tion 1.  3,  "  Blessed  is  he  tliat  readeth,  and  t?iei/  thai  hear." 
Thus,  tliey  and  the  gospels  were  put  on  a  level  with  the 
Old  Testament,  wliich  was  similarly  read  (Deuteronomy 
31. 11).  The  Holy  Spirit  inspired  St.  Paul  to  write,  besides 
those  extant,  other  Epistles  which  He  saw  necessary  for 
that  day,  and  for  particular  churclies;  and  which  were  not 
BO  for  the  Church  of  all  ages  and  places.  It  is  possible  that 
as  the  Epistle  to  the  Colossians  was  to  be  read  for  tlie  edi- 
fijation  of  otlier  churches  besides  that  of  Colosse;  so  tlie 
Epistle  to  the   Ephesians  was    to   be    read    in    various 


churches  besides  Ephesus,  and  that  Laodlcea  was  the  last 
of  such  churches  before  Colosse,  whence  he  might  desig- 
nate the  Epistle  to  the  Ephesians  here  as  "  the  Epistle 
from  Laodicea."  But  it  is  equally  possible  that  the  Epistle 
meant  was  one  to  the  Laodiceans  themselves.  17.  any  to 
Archlppus— <Ae  Colossians  (not  merely  the  clergy,  but  the 
laymen)  are  directed,  "Speak  pe  to  Archippus."  This 
proves  that  Scripture  belongs  to  the  laity  as  well  as  the 
clergy;  and  that  laymen  may  profitably  admonish  the 
clergy  In  particular  cases  when  they  do  so  in  meekness. 
Bengel,  suggests,  that  Archippus  was  perhaps  prevented 
from  going  to  the  Church  assembly  by  weak  health  or  age. 
The  word  "fulfil,"  accords  with  his  ministry  being  near 
Its  close  (ch.  1.  25;  cf. Philemon  2).  However,  "fulfil"  may 
mean,  as  in  2  Timothy  4.  5,  "make  full  proof  of  thy  minis- 
try." "  Give  all  diligence  to  follow  it  out  fully ;"  a  moni- 
tion perhaps  needed  by  Archippus.  In  the  Lord— The 
element  in  which  every  work  of  the  Christian,  and  espe- 
cially the  Christian  minister,  is  to  be  done  (v.  7 ;  1  Corinth- 
ians 7.  39 ;  Phillppians  4. 2).  18.  St.  Paul's  autograph  salu- 
tation (so  1  Corinthians  10. 21 ;  2Thessalonians  3. 17),  attest- 
ing that  the  preceding  letter,  though  written  by  an  ama- 
nuensis, is  from  himself.  Remember  my  bonds — Already 
in  this  chapter  he  had  mentioned  his  "  bonds  "  (v,  3),  and 
again  r.  10,  an  incentive  why  they  should  love  and  pray 
(t;.  3)  for  him  ;  and  still  more,  that  they  should,  in  rever- 
ential obedience  to  his  monitions  in  this  Epistle,  shrink 
from  the  false  teaching  herein  stigmatized,  remembering 
what  a  conflict  (ch.  2. 1)  he  had  in  their  behalf  amidst  his 
bonds.  "When  we  read  of  his  chains,  we  should  not  forget 
that  they  moved  over  the  paper  as  he  wrote ;  his  [right] 
hand  was  chained  to  the  [left  hand  of  the]  soldier  who 
kept  him."  [Alford.]  Grace  be -^vith  you— GreeA;,  "the 
grace  "  which  every  Christian  enjoys  in  some  degree,  and 
which  flows  from  God  in  Christ  by  the  Holy  Ghost  (Titus 
3.  15;  Hebrews  13.  25). 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

THESSALONIANS. 

INTRODUCTION. 


The  authenticity  of  this  Epistle  is  attested  by  Irenjeus,  Adversity  H<Breses,5.  6, 1,  quoting  ch.  5.  23;  Clement  of 
Alexandria,  Pcedagogus,  1.  88,  quoting  ch,  2.  7;  Tertullian,  De  Resurrectione  carnis,  sec.  24,  quoting  ch.  5. 1;  Caits 
In  EusEBius'  Ecclesiastical  History,  6.  20 ;  Origen,  Contra  Celsus,  3. 

The  Object  OF  the  Epistle.— Thessalonica  was  at  this  time  capital  of  the  Roman  second  district  of  Macedonia 
(LiVY,  45. 29).  It  lay  on  the  bay  of  Therme,and  has  always  been,  and  still  is,  under  its  modern  name  Salonikl,  a  place 
of  considerable  commerce.  After  his  imprisonment  and  scourging  at  Philippi,  St.  Paul  (ch.  2.  2)  passed  on  to  Thessa- 
lonica; and  in  company  with  Silas  (Acts  17.  1-9)  and  Timotheus  (ActslG.3;  17.14,  cf.  withch.  1.1;  3. 1-6;  2Thessalonlana 
L  1)  founded  the  Church  there.  The  Jews,  as  a  body,  rejected  the  Gospel  when  preached  for  three  successive  sabbaths 
(Acts  17.  2);  but  some  few  "  believed  and  consorted  with  Paul  and  Silas,  and  of  the  devout  (t.  e.,  proselytes  to  Judaism) 
Greeks  a  great  multitude,  and  of  the  chief  women  not  a  few."  The  believers  received  the  word  joyfully,  notwithstand- 
ing trials  and  persecutions  (ch.  1.  6;  2. 13)  from  their  own  countrymen  and  from  the  Jews  (ch.  2.  14-16).  His  stay  at 
Thessalonica  was  doubtless  not  limited  to  the  three  weeks  in  which  were  the  three  sabbaths  specified  in  Acts  17.  2; 
for  his  labouring  there  with  his  hands  for  his  support  (ch.  2.  9 ;  2  Thessalonlans  3.  8),  his  receiving  supplies  there  more 
than  once  from  Philippi  (Phillppians  4.  16),  his  making  many  converts  from  the  Gentiles  (ch.  1.  9;  and  as  two  oldest 
MSS.  read.  Acts  17.  4,  "  of  the  devout  and  of  the  Greeks  a  great  multitude,"  Acts  17.  4),  and  his  appointing  ministers,— 
all  imply  a  longer  residence.  Probably  as  at  Pisidian  Antioch  (Acts  13.  46),  at  Corinth  (Acts  18.  6,7),  and  at  Ephesus 
(Acts  19.  8,  9),  having  preached  the  Gospel  to  the  Jews,  when  they  rejected  it,  he  turned  to  the  Gentiles.  He  probably 
thenceforth  held  the  Christian  meetings  In  the  house  of  Jason  (Acts  17. 5),  perhaps  "  the  kinsman  "  of  Paul  mentioned 
In  Romans  16.  21.  His  great  subject  of  teaching  to  them  seems  to  have  been  the  coming  and  kingdom  of  Christ,  as  we 
may  infer  from  ch.  1. 10;  2. 12, 19;  3. 13;  4.  13-18;  5.  1-11,23,  24;  and  that  they  should  walk  worthy  of  It  (ch.  2. 12;  4.  1).  And 
it  Is  an  undesigned  coincidence  between  the  two  Epistles  and  Acts  17.  5,  9,  that  the  very  charge  which  the  assailants 
of  Jason's  house  brought  against  him  and  other  brethren  was,  "These  do  contrary  to  the  decrees  of  Caesar,  saying  that 
there  Is  another  king,  one  Jesus."  As  in  the  case  of  the  Lord  Jesus  Himself  (John  18.  a3-37;  19. 12;  cf.  Matthew  26.  64), 
they  perverted  the  doctrine  of  the  coming  kingdom  of  Christ  Into  a  ground  for  the  charge  of  treason  against  Ctesar. 
The  result  was,  Paul  and  Silas  were  obliged  to  flee  under  the  cover  of  night  to  Berea ;  Timothy  had  probably  preceded 
him  (Acts  17. 10, 14),  But  the  Church  had  been  planted,  and  ministers  appointed;  nay,  more,  they  virtually  became 
missionaries  themselves,  for  which  they- possessed  facilities  In  the  extensive  commerce  of  their  city,  and  both  by 
word  and  example  were  extending  the  Gospel  In  Macedonia,  Achaia,  and  elsewhere  (ch.  1,  7,  8).    From  Berea,  also, 

383 


PavVs  Kindly  Remembrance  1  THESSALONIANS  I.  of  his  Thessalonian  Brethren 

Paul,  after  having  planted  a  Scripture-loving  Churcli,  was  obliged  to  flee  by  the  Thessalonian  Jews  who  followed  him 
thither.  Timothy  (who  seems  to  have  come  to  Berea  separately  from  Paul  and  Silas,  cf.  Acts  17. 10,  with  14)  and  Silas 
remained  there  still,  when  Paul  proceeded  by  sea  to  Athens.  Whilst  there  he  more  than  once  longed  to  visit  the 
Thessalonians  again,  and  see  personally  their  spiritual  state,  and  "  perfect  that  which  was  lacking  in  their  faith  "  (ch. 
3. 10);  but  "  Satan  (probably  using  the  Thessalonian  Jews  as  his  instruments,  John  13.  27)  hindered  "  him  (ch.  2.  18;  cf 
Acts  17. 13).  He  therefore  sent  Timotheus,  who  seems  to  have  followed  him  to  Athens  from  Berea  (Acts  17. 15),  immedi- 
ately on  his  arrival  to  Thessalonica  (ch.  3. 1) ;  glad  as  he  would  have  been  of  Timothy's  help  in  the  midst  of  the  cavils 
of  Athenian  opponents,  he  felt  he  must  forego  that  help  for  the  sake  of  the  Thessalonian  Church.  Silas  does  not  seem 
to  have  come  to  Paul  at  Athens  at  all,  though  Paul  had  desired  him  and  Timothy  to  "  come  to  him  with  all  speed  " 
(Acts  17. 15) ;  but  seems  with  Timothy  (who  from  Thessalonica  called  for  him  at  Berea)  to  have  joined  Paul  at  Corinth 
first ;  cf.  Acts  18.  1,  5,  "  When  Silas  and  Timothy  were  come  from  Macedonia."  The  Epistle  male's  no  mention  of  Silaa 
at  Athens,  as  it  does  of  Timothy  (ch.  3. 1). 

Timothy's  account  of  the  Thessalonian  Church  was  highly  favourable.  They  abounded  in  fa  and  charity,  and 
reciprocated  his  desire  to  see  them  (ch.  3.  6-10).  Still,  as  nothing  human  on  earth  is  perfect,  there  w^sre  some  defects. 
Som-e  had  too  exclusively  dwelt  on  the  doctrine  of  Christ's  coming  kingdom,  so  as  to  neglect  the  sober-minded  dis- 
charge of  present  duties  (ch.  4.  11, 12).  Some  who  had  lost  relatives  by  death,  needed  comfort  and  instruction  in  their 
doubts  as  to  whether  they  who  died  before  Christ's  coming  would  have  a  share  witli  those  found  alive  in  His  kingdom 
then  to  be  revealed.  Moreover,  also,  there  had  been  committed  among  them  sins  against  chastity  and  sobriety  (ch, 
6.  5-7),  as  also  against  charity  (ch.  4.  3-10;  5.  13,  15).  There  were,  too,  symptoms  in  some  of  want  of  respectful  love  and 
subordination  to  their  ministers;  others  treated  slightingly  the  manifestations  of  the  Spirit  in  those  possessing  His 
gifts  (ch.  5. 19).  To  give  spiritual  admonition  on  these  subjects,  and  at  the  same  time  commend  what  deserved  com- 
mendation, and  to  testify  his  love  to  them,  was  the  object  of  the  Epistle. 

The  PLACE  OF  WKITING  IT  was  doubtless  Corinth,  where  Timothy  and  Silas  rejoined  him  (Acts  18.  5)  soon  after  he 
arrived  there  (cf.  ch.  2. 17)  in  the  autumn  of  52  A.  D. 

The  TIME  OF  WRITING  was  evidently  immediately  after  having  received  from  Timothy  the  tidings  of  their  state 
(ch.  3.  6)  in  the  winter  of  52  a.  d.,  or  early  in  53.  For  it  was  written  not  long  after  the  conversion  of  the  Thessalonians 
(ch.  1.  8,  9),  while  St.  Paul  could  speak  of  himself  as  only  taken  from  them/or  a  short  season  (ch.  2. 17).  Thus  this  Epistle 
was  first  in  date  of  all  St.  Paul's  extant  Epistles.  The  Epistle  is  written  in  the  joint  names  of  Paul,  Silas,  and  Timothy, 
the  three  founders  of  the  Thessalonian  Church.  Tlie  plural  first  person  "  we,"  is  used  everywhere,  except  in  ch.  2. 18; 
3.  5;  5.  27.  "We"  is  the  true  reading,  ch.  4. 13.  The  English  Version,  "I,"  in  ch.  4,  9;  5. 1,  23,  is  not  supported  by  the 
original.    [Edmunds.] 

The  STYLE  is  calm  and  equable,  iia  accordance  with  the  subject-matter,  which  deals  only  with  Christian  duties  in 
general,  taking  for  granted  the  great  doctrinal  truths  which  were  not  as  yet  disputed.  There  was  no  deadly  error  es 
yet  to  call  forth  his  more  vehement  bursts  of  feeling  and  impassioned  argument.  Tlie  earlier  Epistles,  as  we  should 
expect,  are  moral  and  practical.  It  was  not  until  Judaistic  and  legalizing  errors  arose  at  a  later  period  that  he  wrote 
those  Epistles  (e.  g.,  Romans  and  Galatians)  wliich  unfold  the  cardinal  doctrines  of  grace  and  justification  by  faith. 
Still  later,  the  Epistles  from  his  Homan  prison  confirm  the  same  trutiis.  And  last  of  all,  the  Pastoral  Epistles  are 
suited  to  the  more  developed  ecclesiastical  constitution  of  the  Church,  and  give  directions  as  to  bishops  and  deacons, 
and  correct  abuses  and  errors  of  later  growth. 

The  prevalence  of  the  Gentile  element  in  this  Church  is  shown  by  the  fact  that  these  two  Epistles  are  among  the 
very  few  of  St.  Paul's  writings  in  whicli  no  quotation  occurs  from  the  Old  Testament. 


_,.__,_-     J  "bishops"  and  deacons,  which  appears  in  the  later  Epis- 

OMAriiliii    i.  tlgg  (Note,  Phllippians  1. 1 ;  1  and  2  Timothy).    Yet  he  de- 

Ver.  1-10.    Addkess:    Saltttation:    His   Pkayerful  signates  them  by  the  honourable  term  "  Church,"  imply- 

Thanksgiving  fob  theik  Faith,  Hope,  and  Love,  ing  their  status  as  not  merely  isolated  believers,  but  a 

Their  First  Reception  of  the  Gospel,  and  their  corporate  body  with  spiritual  rulers  (ch.  5.  12;  2  Corin- 

GooD  Influence  on  all  Around,     l.  Paul— He  does  thians  1.  1;    Galatians  1.  2).     In— Implying  vital  union. 

not  add  "an  apostle,"  «fec.,  because  in  tlieir  case,  as  in  that  God  tlie  Father— This  marks  that  they  were  no  longer 

of  the  Pliilippians  (Note,  Philippians  1.  1),  his  apostolic  heathen.    tHe  Loi'd  Jesus- This  marks  that  they  were  not 

authority  needs  not  any  substantiation.    He  writes  fa-  Jews,  but  Christians.    Grace  l>e  unto  you,  and  peac»— 

miliarly  as  to  faithful  friends,"  not  but  tliat  his  apostle-  that  ye  may  have  In  God  that  favour  and  peace  which 

ship  was  recognized  among  tliem  (ch.  2.  6).    On  the  other  men  withhold.    [Anselm.]    This  is  the  salutation  in  all 

hand,  in  writing  to  the  Galatians,  among  whom  some  the  Epistles  of  Paul,  except   the  three   pastoral   ones, 

had  called  in  question  his  apostleship,  he  strongly  asserts  whicli  liave  "grace,  mercy,  and  peace."    Some  of  the 

It  in  the  superscription.    An  undesigned  propriety  in  tlie  oldest  MSS.  support,  others  omit  the  clause  following. 

Epistles,  evincing  genuineness.    Sllvanus— a  "chief  man  "from  God  our  Father  and  the  Lord  Jesus  Christ."    It 

among  the  brethren"  (Acts  15.  22),  and  a  "prophet"  (v.  32),  may  have  crept  in  from  1  Corinthians  1. 3;  2  Corinthians 

and  one  of  the  deputies  who  carried  the  decree  of  tlie  Je-  l.  2.    3.  (Romans  1.  9;  2  Timothy  1.  3.)    The  structure  of 

rusalem  council  to  Antioch.    His  age  and  position  cause  the  sentences  in  this  and  the  following  verses,  each  sue- 

hlra  to  be  placed  before  "Timothy,"  then  a  youth  (Acts  cessive  sentence  repeating  with  greater  fulness  the  pre- 

16.1;  1  Timothy  4.12).     Silvanus  (the  Gentile  expanded  ceding,  characteristically  marks  Paul's  abounding  love 

form  of  "Silas")  Is  called  In  1  Peter  5.  12,  "a  faithful  and  thankfulness  in  respect  to  liis  converts,  as  if  he  were 

brother"  (cf.  2  Corinthians  1.  19).     They  both  aided  in  seeking  by  words  heaped  on  words  to  convey  some  idea 

planting  the  Thessalonian  Church,  and  are  therefore  in-  of  his  exuberant  feelings   towards   them.     We— I,  Sil- 

cluded  in  the  address.    Ttiis,  the  first  of  St.  Paul's  Epis-  vanus,  and  Timotheus.     Romans  1.  9  supports  Alford 

ties,  as  being  written  before  various  evils  crept  into  tlie  in  translating,  "Making  mention  of  you  in  our  prayers 

churches,  is  without  the  censures  found  in  other  Epistles,  without  ceasing"  (r.  3).    Thus,  "without  ceasing,"  in  the 

So  realizing  was  their  Christian  faith,  that  they  were  able  second  clause,  answers  in  parallelism  to  "always,"  in  the 

hourly  to  look  for  the  Lord  Jesus,    unto  tlie  Church—  first.    3.  worU.  of  Taitlk— the  working  realitj/ of  your  faith ; 

Not  merely  as  in  the  Epistles  to  Romans,  Epheslans,  Co-  its  alacrity  in  receiving  the  truth,  and  in  evincing  itself 

lossians,  Philippians,  "to  the  saints,"  or  "the  faithful  by  its  fruits.    Not  an  otiose  assent;  hat  a,  realizing,  work' 

at  Thessalonica."     Though  as  yet  they  do  not  seem  to  ing  faith;  not  "in  word  only,"  but  in  one  continuous 

have  had  the  ;tnai  Church  organization  under  pw7?mMe)»<  chain  of  "work"  (singular,  not  plural,  works),  v.  5-10; 
384 


Persuasion  of  the  Truth  and  Sineerity 


1  THESSALONIANS  II. 


of  the  Faith  of  the  Theasaloniana. 


James  2,  22.  So  "the  work  of  faltli"  In  1  Thessalonians 
1. 11  Implies  its  perfect  development  (cf.  James  1.  4).  The 
other  governing  substantives  simihirly  marlc  respect- 
ively the  characteristic  manifestation  of  tlie  grace  which 
follows  eacii  in  the  genitive.  Faith,  love,  and  hope,  are 
the  tliree  great  Christian  graces  (ch.  5.  8;  1  Corinthians  13. 
13).  labour  of  love — The  GreeA:  implies  toil,  or  troublesome 
labour,  which  we  are  stimulated  by  love  to  bear  (ch.  2.  9; 
Revelation  2.  2).  For  instances  of  self-denying  labours  of 
love,  see  Acts  20.  35;  Romans  16.  12.  Not  here  ministerial 
labours.  Those  who  shun  trouble  for  others,  love  little 
(cf.  Hebrews  6.  10).  patience — translate,  "endurance  of 
liope:"  the  persevering  endurance  of  trials  which  flows 
from  "hope."  Romans  15.  4  shows  that  "patience" 
also  nourislies  "hope."  hope  in  our  Lord  (Zesus — lit., 
"liope  of  our  Lord  Jesus,"  viz.,  of  His  coming  (v.  10):  a 
hope  tliat  loolsed  forward  beyond  all  present  things  for 
the  m9".ifestation  of  Christ.  In  the  sight  of  God— Your 
"faith,  hope,  and  I 'we"  were  not  merely  such  as  would 
pass  for  genuine  before  wien,  but"in  the  sight  of  God," 
♦he  Searcher  of  hearts.  [Gomakus.]  Things  are  really 
what  they  are  before  God.  Bengel  takes  this  clause 
with  "  remembering."  "Whenever  we  pray  we  remember 
before  God  your  faith,  hope,  and  love.  But  its  separation 
from  "remerrbering"  in  the  order,  and  its  connection 
with  "your  .  .  .  faith,"  &c.,  make  me  to  prefer  the  former 
view,  and— The  Greek  implies,  "in  the  sight  of  Him  who 
is  (at  once)  God  and  our  Father."  4.  Knowing— Foras- 
mucli  as  we  know,  your  election  of  God — The  Greek  is, 
rather,  "  beloved  by  God :"  so  Romans  1. 7 ;  2  Thessalonians 
2. 13.  "Your  election"  means  that  God  has  elected  you  as 
individual  believers  to  eternal  life  (Romans  11.5, 7;  Colos- 
sians  3. 12;  2  Thessalonians  2. 13).  5.  our  gospel— dw.,  the 
Gospel  which  we  preached.  catne—G7-eek,  "  was  made," 
vizt,  by  God,  its  Author  and  Sender.  God's  having  made 
our  preaching  among  you  to  be  attended  with  such 
"power,"  is  the  proof  that  you  are  "elect  of  God"  (v.  4). 
In  power— in  the  eflScacy  of  the  Holy  Spirit  clothing  us 
with  power  (see  end  of  verse;  Acts  1.8;  4.33;  G.  5, 8)  in 
preaching  the  Gospel,  and  making  it  in  you  the  power  of 
God  unto  salvation  (Romans  1. 18).  As  "  power"  produces 
faith;  so  "the  Holy  Ghost,"  love;  and  "much  assurance" 
(Colossians  2. 2,  full  persuasion),  hope  (Hebrews  6. 11),  resting 
on  faith  (Hebrews  10. 22).  So  faith,  love,  and  hope  {v.  3).  as 
ye  kno-»v— Answering  to  the  "  knowing,"  i.  e.,  as  we  know 
(V.  4)  your  character  as  t/te  elect  of  God,  so  ye  knoiv  ours  as 
preachers,  for  your  sake— Tlie  purpose  herein  indicated 
is  not  so  much  that  of  tlie  apostles,  as  that  of  God.  "  You 
know  what  God  enabled  us  to  be  .  .  .  how  mighty  in  preach- 
ing the  word  .  .  .  for  your  sakes  .  .  .  thereby  proving  that 
He  had  cAo»e«  (v.  4)  you  for  His  own."  [Alfokd.]  Ithink, 
from  ch.  2. 10-12,  that,  in  "what  manner  of  men  we  were 
among  you,"  besides  the  power  in  preaching,  there  is  in- 
cluded also  Paul's  and  his  fellow-missionaries'  whole  con- 
ditci  which  confirmed  their  preaching;  and  in  this  sense, 
the  "for  your  sake"  will  mean  "in  order  to  win  you." 
This,  though  not  the  sole,  yet  would  be  a  strong,  motive 
to  lioly  circumspection,  viz.,  so  as  to  win  those  without 
(Colossians  4. 5;  cf.  1  Corinthians  9.  19-23).  6.  and  ye— An- 
swering to  "For  our  Gospel,"  v.  5.  follo-wers  —  GreeA:, 
"imitators."  The  Thessalonians  in  their  turn  became 
"ensamples"  (v.l)  for  others  to  imitate,  of  the  Lord— 
wlio  was  the  apostle  of  the  Father,  and  taught  the  word, 
which  He  brought  from  heaven,  under  adversities.  [Ben- 
GFX.]  This  was  the  point  in  which  they  imitated  Hlra 
and  His  apostles, ^'ej/Zwi  witness  for  tlie  word  in  much  afflic- 
tion: tlie  second  proof  of  their  election  of  God  {v.  4);  v.b  is 
the  first  (see  Note,  v.  5),  received  the  '*vord  In  much 
•flllctlon- (Ch.  2.  14;  3.2-^5;  Acts  17.  5-10.)  Joy  of— i.  e., 
wrought  by  "the  Holy  Ghost."  "The  oil  of  gladness" 
wherewith  the  Son  of  God  w.'xs  "anointed  above  His 
fellows"  (Psalm  45. 7),  is  the  same  oil  with  which  He,  by 
the  Spirit,  anoints  His  fellows  too  (Isaiah  01. 1.3;  Rom.aus 
14.  17;  1  Jolni  2.20,27.  7.  ensnmplcs— Sosome  of  the  oldest 
MSS.  read.  Others,  "ensample  "  (singular),  the  whole 
Church  being  regarded  as  one.  The  Macedonian Chnrch  of 
Phlllppi  was  the  only  one  in  Europe  converted  before  the 
Thessalonians.  Therefore  be  means  their  past  conduct  is 
72 


an  ensample  to  all  believers  now;  of  whom  he  speciflea 
those  "in  Macedonia,"  because  he  had  been  there  since 
the  conversion  of  the  Thessalonians,  and  had  left  Silva- 
nus  and  Timotheus  there ;  and  those  in  "  Achaia,"  because 
he  was  now  at  Corinth  in  Achaia.  8.  from  you  sounded 
.  .  .  the  word  of  the  Lord— Not  that  they  actually  be- 
came missionaries:  but  they,  by  the  report  which  spread 
abroad  of  their  "  faith"  (cf.  Romans  1. 8),  and  by  Christian 
merchants  of  Thessalonica  who  travelled  in  various  di- 
rections, bearing  "the  word  of  the  Lord"  with  them, 
were  v«ViMa%  missionaries,  recommending  the  Gospel  to 
all  within  reach  of  their  influence  by  word  and  by  exam- 
ple (v.  7).  In  "sounded,"  the  image  is  that  of  a  trumpet 
filling  with  us  clear  sounding  echo  all  the  surrounding 
places,  to  God-ward— no  longer  directed  to  idols,  so 
that  ^ve  need  not  to  speak  any  thing— to  them  in  praise 
of  your  faith;  "for  (v.  9)  they  themselves"  (the  people  in 
Macedonia,  Achaia,  and  in  every  place)  know  it  already. 
9.  Strictly  there  should  follow,  "For  they  themselves 
show  of  YOU,"  &c. ;  but,  instead,  he  substitutes  that  which 
was  the  instrumental  cause  of  the  Thessalonians'  conver- 
sion and  faith,  "for  they  themselves  show  of  us  what 
manner  of  entering  in  we  had  unto  you;"  cf.  v.  5,  which 
corresponds  to  this  former  clause,  as  v.  6  corresponds  to 
the  latter  clause,  "  And  how  ye  turned  from  idols  to  serve 
the  living  .  .  .  God,"  &c.  Instead  of  our  having  "to 
speak  anything"  to  them  (in  Macedonia  and  Achaia)  in 
your  praise  (v.S),  "they  themselves  (have  the  start  of  us 
in  spealcing  of  you,  and)  announce  concerning  (so  the  Greek 
of  'show  of  means)  us,  what  manner  of  (how  eflfectual 
an)  entrance  we  had  unto  you"  {v.  5;  ch.  2. 1).  the  living 
and  true  God— as  opposed  to  the  dead  and  false  gods  from 
which  they  had  "turned."  In  the  English  Version  read- 
ing. Acts  17.  4,  "  Of  the  devout  Greeks  a  great  multitude," 
no  mention  is  made,  as  here,  of  the  conversion  of  idola- 
trous Gentiles  at  Thessalonica;  but  the  reading  of  some 
of  the  oldest  MSS.  and  Vulgate  singularly  coincides  with 
the  statement  here:  "Of  the  devout  and  of  Greeks  (viz.. 
idolaters)  a  great  multitude :"  so  in  v.  17,  "  the  devout  per- 
sons," i.  e..  Gentile  proselytes  to  Judaism,  form  a  separate 
class.  Paley  and  Lachmann,  by  distinct  lines  of  argu- 
ment,  support  the  "and."  10.  This  verse  distinguishes 
them  from  the  Jews,  as  v.  9  from  the  idolatrous  Gentiles. 
To  wait  for  the  Lord's  coming  is  a  sure  characteristic  of  a 
true  believer,  and  was  prominent  amidst  the  graces  of  the 
Thessalonians  (1  Corinthians  1. 7, 8).  His  coming  is  seldom 
called  his  return  (John  14. 3) ;  because  the  two  advents  are 
regarded  as  different  phases  of  the  same  coming ;  and  the 
second  coming  shall  have  features  altogether  new  con- 
nected with  it,  so  that  it  will  not  be  a  mere  repetition  of  the 
first, oramerecoming6«cA:again.  hisSon. . .  raisedfrom 
the  dead— the  grand  proof  of  His  Divine  Sonship  (Romans 
1.  4).  delivered— rather  as  Greek,  "  Who  delivcreth  us." 
Christ  hath  once  for  all  redeemed  us;  He  is  our  Deliverer 
always,    wratli  to  come— <ch.  5. 9 ;  Colossians  3. 6). 

CHAPTER  II. 

Ver.  1-20.  His  Manner  of  Preachino,  and  theirs 
OF  Receiving,  the  Gospel;  His  Desire  to  have  Re- 
visited THEM  Frustrated  by  Satan.  1.  For— confirm- 
ing ch.  1.9.  He  discusses  the  manner  of  his  fellow-mis- 
sionaries' preaching  among  them  (ch.  1.  5,  and  former 
part  of  v.  9)  from  v.  1  to  12;  and  the  Thessalonians'  recep- 
tion of  the  word  (cf.  ch.  1. 6, 7,  and  latter  part  of  v.  9)  from 
V.  13  to  16.  yourselves— Not  only  do  strangers  report  It, 
but  you  know  it  to  be  true  [Alford]  "yourselves."  not 
In  vain— GreeA:,  "not  vain,"  i.e.,  it  was  full  of  "power" 
(ch.  1.5).  The  Greek  for  "was,"  expresses  rather  "hath 
been  and  is,"  implying  the  permanaxt  and  continuing 
character  of  his  preaching.  !d.  even  after  that  -we  had 
suffered  before— at  Philippl  (Acts  16.):  a  circumstance 
which  would  have  deterred  mere  natural,  unspiritual 
men  from  further  preaching,  shamefully  entreated— 
Ignomlnlously  scourged  (Acts  16. 22, 23).  bold— (Acts  4. 29* 
Ephesians  0.  20.)  in  our  God— The  ground  of  our  bold- 
ness in  speaking  was  the  realization  of  God  as  "o0b 
God."    iirlth  much  contention — t.  e.,  lit.,  as  of  competitort 

385 


In  what  Manner  the  Gospel 


1  THESSALONIANS  IL 


was  Preached  to  the  Thessalonians. 


in  a  contest:  striving   earnestness  (Colosslans  1.  29;  2.  1). 
But  liere  outward  conflict  witli  persecutors,  rather  than 
inwa7-a  and  mental,  was  what  the  missionaries  had  to 
endure  (Acts  17.  5,  6;    Philippians   1.  30).     3.    For— The 
ground  of  his  "boldness"  (v.  2),  liis  freedom    from   all 
"deceit,    uncleanness,    and    guile;"    ffuile,   before    God, 
deceit    {Oreek,    "imposture"),    towards    men    (cf.    2    Co- 
rintliiaus  1.  12;    2,  17;  Ephesians  4.  14);   uncleanness,  in 
relation  to  one's   self  (impure   motives  of  carnal   self- 
gratiflcation  in  gain,  v.  5),  or  lust;  such  as  actuated  false 
teachers  of  the  Gentiles  (Philippians  1.  16;  2  Peter  2.  10, 
14;  Jude  8;  Revelation  2,  14,  15).    So  Simon  Magus  and 
Cerinthus   taught.    [Estius.]     exhortation  — The  Greek 
means  "  consolation"  as  well  as  "  exliortatiou."  The  same 
Gospel  which  exhorts  comforts.    Its  first  lesson  to  each  is 
that  of  peace  iu  believing  amidst  outward  and  inward 
sorrows.    It  comforts  tliem  tliat  mourn  (cf.  v.  11 ;  Isaiali 
61.2,3;  2  Corinthians  1.3,  4).    of— springing  from— having 
its  source  in  — deceit,  &c.     4.  as  — according  as;  even  as. 
allowed— Gree;t,  "We  have  been  approved  on   trial," 
"deemed  fit."     This  word  corresponds  to  "God  which 
trieth  our  hearts"  below.    This  approval  as  to  sincerity 
depends  solely  on  the  grace  and  mercy  of  God  (Acts  9. 15 ; 
1  Corinthians  7. 25;  2  Corinthians  3.  5;  1  Timothy  1. 11,  12). 
not  as  pleasiMg— not  as  persons  who  seelf  to  please  men ; 
characteristic  of  false  teachers  (Galatians  1.  10).    5.  used 
^ve  flattering  worHs-lit.,  "  become  (i.  e.,  have  we  been 
found)  in  (the  use  of)  language  -of  flattery;"  the  resource 
of  those  who  try  to  "please  men."    as  ye  kno-»v— "Ye 
know"  as  to  whether  1  flattered  you ;  as  to  "  covetousness," 
God,  the  Judge  of  the  heart,  alone  can  be  "my  witness." 
cloak  of— I.e.,  any  specious  guise  under  wliich  I  might 
cloak  "  covetousness."  6.  Lit.,  "  Nor  of  men  (have  we  been 
found,  D.  5)  seeking  glory."    The  "of"  liere  represents  a 
different  Greek  word  from  "of"  in  the  clause  "o/you  .  .  . 
o/otliers."    ALiFOKD  makes  the  former  (Greefc  ez)  express 
the  abstract  ground  of  the  glory ;  the  latter  {npo)  tlie  cmi- 
Crete  object  from  wliich  it  was  to  come.    The  former  means 
originating  from ;  the  latter  means  "  on  the  part  of."    Many- 
teach  heretical  novelties,  though  not  for  gain,  yet  for 
"glory."  Paul  and  his  associates  wore  free  even  from  this 
motive  [Gkotius]  (John  5.  44).     we  migiit  have  been 
burdensome — i.e.,  by  claiming  maintenance  (v.  9 ;  2  Co- 
rinthians 11.  9;  12. 16;  2  Tliessalonians  3. 8).    As,  however, 
"glory"  precedes,  as  well  as  "covetousness,"  the  refer- 
ence cannot  be  restricted  to  the  latter,  though  I  think  it  is 
not  excluded.    Translate,  "When  we  might  have  borne 
heavily  upon  you,"  by  pressing  you  ivith  the  weight  of  self- 
gloi'ifying  authority,  and  with  the  burden  of  our  sustenance. 
Thus  the  antithesis  is  appropriate  in  the  words  following, 
"But  we  were  gentle  (the  opposite  of  pressing  iveightily) 
among  you"  (v.  7).    On  weight  being  connected  with  au- 
thority, cf.  Note,  2  Corinthians    10.  10,  "His  letters  are 
weighty"  (1  Corinthians  4. 21).  Alford's  translation,  which 
excludes  reference  to  his  right  of  claiming  maintenance 
("when  we  might  have  stood  on  oxxr  dig -lit y"),  seems  to 
me  disproved  by  v.  9,  which  uses  the  same  Greek  ivorcl  un- 
equivocally for  "chargeable."  Twice  he  received  supplies 
from  Phiiippi  whilst  at  Thessalonica  (Philippians  4.  IC). 
as  the  apostles  —  i.e.,  as  being  apostles.     7.  we  -were — 
Greek,  "  we  were  made"  by  God's  grace,    gentle— Grreefc, 
"mild  in  bearing  with  the  faults  of  others"  [Tittmann]; 
one,  too,  who  is  gentle  (though  firm)  in  reproving  the 
erroneous  opinions  of  others  (2  Timothy  2.  24).     Some  of 
the  oldest  MSS.  read,  "we  became  little  children"  (cf.  Mat- 
thew 18.  3,  4).    Others  support  the  EnglishVer.tion  reading, 
which  forms  a  better  antithesis  to  v.  6,  7,  and  harmonizes 
better  witli  what  follows;  for  he  would  hardly,  in  the 
same  sentence, compare  himself  both  to  the  "infants"  or 
"little  children,"  and  to  "a  nurse,"  or  rather,  "suckling 
mother."  Gentleness  is  the  fitting  characteristic  of  a  nurse. 
among  you— Greek,  "in  the  midst  of  you,"  i.  e.,  in  our  in- 
tercourse with  you  being  as  one  of  yourselves,    nurse— a 
sriekling  motlier.  Ixcr— Greek,  "her  own  children"  (cf.  v.  11). 
So  Galatians  4. 19.    8.  So— to  be  Joined  to  "  we  were  will- 
ing" ;  "As  a  nurse  cherisheth,  &c.,  so  we  were  willing,"  &c. 
[Alford.]     But  Bengel,  "  So,"  i.  e.,  seeing  that  we  have 
such  affection  for  you.    being  afiTectiouateiy  desirous- 
386 


The  oldestreadlng  In  the  Greek  implies,  lit.,  toconnect  one's 
self  with  another  ;  to  be  closely  a<toc7ied  to  another.  will- 
ing—The Greek  is  stronger,  "  We  were  tvell  content;"  "  we 
would  gr^adij/ have  imparted,"  &c.,  "even  our  own  lives'' 
(so  tlie  Greek  for  "souls"  ought  to  be  translated);  as  we 
showed  in  the  sutferings  we  endured  in  giving  you  the 
Gospel  (Acts  17).  As  a  nursing  mother  is  ready  to  impart 
not  only  her  milk  to  them,  but  her  life  for  them,  so  we 
not  only  imparted  gladly  the  spiritual  milk  of  the  word 
to  you,  but  risked  our  own  lives  for  your  spiritual  nour- 
ishment, imitating  Him  who  laid  down  His  life  for  His 
friends,  the  greatest  proof  of  love  (John  15. 13).  ye  -tvere 
—Greek,  "ye  were  become,"  as  having  become  our  spirit- 
ual children,  dear — GreeA,  "dearly  beloved."  9.  labour 
and  travail— The  Greek  for  "labour"  means  hardship  in 
bearing  ;  that  for  "travail,"  hardship  in  doing  ;  the  former, 
toil  with  the  utmost  solicitude;  the  latter,  the  being 
wearied  with  fatigue.  [Grotius.]  Zanchius  refers  the 
former  to  spiritual  (see  ch.  3.5),  the  latter  to  manual  labour. 

1  would  translate,  "  weariness  (so  the  Greek  is  translated, 

2  Corinthians  11.  27)  and  travail"  (hard  labour,  toil),  for 
—Omitted  in  the  oldest  MSS.  night  and  day— the  Jews 
reckoned  the  day  from  sunset  to  sunset,  so  that  night  is 
put  before  day  (cf.  Acts  20.31).  Their  labours  with  their 
hands  for  a  scanty  livelihood  had  to  be  engaged  in  not 
only  by  day,  but  by  night  also,  in  the  intervals  between 
spiritual  labours,  labouring— Gree/:,  "  working,"  viz.,  at 
tent-making  (Acts  18.  3).  because  we  -would  not  be 
cluargeable— GreeA,  "ivith  a  view  to  not  burdening  a,ny  of 
you"  (2  Corinthians  11.  9, 10).  preached  unto  you — Greek, 
"unto  and  among  you."  Though  but  "three  Sabbaths"  are 
mentioned.  Acts  17.  2,  these  refer  merely  to  the  time  of 
his  preaching  to  the  Jews  in  the  synagogue.  When  rejected 
by  them  as  a  body,  after  having  converted  a  few  Jews,  he 
turned  to  the  Gentiles ;  of  these  (whom  he  preached  to  in 
a  place  distinct  from  the  synagogue)  "a  great  multitude 
believed"  (Acts  17.  4,  where  the  oldest  MSS.  read,  "of  the 
devout  [proselytes]  and  Greeks  a  great  multitude");  then 
after  he  had,  by  labours  continued  among  the  Gentiles  for 
some  time,  gathered  in  many  converts,  the  Jews,  pro- 
voked by  his  success,  assaulted  Jason's  house,  and  drove 
him  away.  His  receiving  "once  and  again"  supplies 
from  Phiiippi,  implies  a  longer  stay  at  Thessalonica  than 
three  weeks  (Philippians  4.  16).  10.  Ye  are  ^^-Itnesses— 
—as  to  our  outward  conduct.  God— as  to  our  inner  mo- 
tives. Iiolily— towards  God.  justly— towards  men.  un- 
blainably— in  relation  to  ourselves,  behaved  ourselves 
— Greek,  "  were  made  to  be,"  viz.,  by  God.  among  you 
that  believe— ratlier,  "  before  (i.  e.,  in  the  eyes  of)  you  that 
believe;"  wliatever  we  may  have  seemed  in  tlie  eyes  of 
the  unbelieving.  As  v.  9  refers  to  their  outward  occupa- 
tion in  the  world;  so  v.  10,  to  their  character  among  be- 
lievers. 11.  every  one  of  you— in  private  (Acts  20.  20),  as 
well  as  publicly.  The  minister,  if  he  would  be  useful, 
must  not  deal  merely  in  generalities,  but  must  individual- 
ize and  particularize,  as  a  father — with  mild  gravity. 
The  Greek  is,  "His  oitm  children."  exhorted  and  com- 
forted—  Exhortation  leads  one  to  do  a  thing  willingly; 
consolation,  to  do  it  joyfully  [Bengel]  (ch.  5.  14).  Even 
in  the  former  term,  "exhortation,"  the  Greek  includes 
the  additional  idea  of  comforting  and  advocating  one's 
cause:  "  encouragingly  exhorted."  Appropriate  in  this 
case,  as  tlie  Tliessalonians  were  in  sorrow,  both  tlirough 
persecutions,  and  also  through  deaths  of  friends  (ch. 
4  13).  charged— "conjured  solemnly,"  iii.,  "  testifying;" 
appealing  solemnly  to  you  before  God.  13.  worthy  of 
God—  "  worthy  of  the  Lord"  (Colossians  1.  10) ;  "  worth- 
ily of  the  saints"  (Romans  16.  2,  Greek) ;  "...  of  the  Gos- 
pel" (Philippians  1.'27);  " ....  of  the  vocation  where- 
with ye  are  called"  (Ephesians  4.  1).  Inconsistency 
would  cause  God's  name  to  be  "blasphemed  among 
the  Gentiles"  (Romans  2.  24).  The  Greek  article  is 
emphatical,  "Worthy  of  the  God  who  is  calling 
you."  hath  called— So  one  of  the  oldest  MSS.  and  Vul- 
gate. Other  oldest  MSS.,  "  Who  calleth  us."  his  kingdom 
— to  be  set  up  at  the  Lord's  coming,  glory— that  ye  may 
share  His  glory  (John  17.  22;  Colossians  3.  4).  13.  For  tliia 
cause— Seeing  ye  have  had  such  teachers  (v.  10,  11,  12) 


Why  Paul  was  so  long  Absent, 


1  THESSALONIANS  III. 


and  why  he  was  Desirous  lo  See  them. 


[Bengel],  "we  also  (as  well  as  'all  that  believe'  in  Mace- 
donia and  Achaia)  thank  God  without  ceasing  ('always' 
...  'in  our  prayers,'  ch.  1.  2),  tliat  when  ye  received  the 
word  of  God  which  ye  lieard  from  us  (lit.,  'God's  word  of 
hearing  from  us,'  Romans  10.  Ki,  17),  ye  accepted  it  not  as 
the  word  of  men,  but,  even  as  it  is  truly,  the  word  of 
God."  Alford  omits  the  "  rs"  of  English  Version.  But 
the  "as"  is  required  by  the  clause,  "even  as  it  is  truly." 
"Ye  accepted  it,  not  (as)  the  word  of  men  (which  it  might 
have  been  supposed  to  be),  but  (as)  the  word  of  God,  eroi.  as 
it  really  is,"  The  Oreek  for  the  first  "received,"'  implies 
simply  the  hearing  of  it;  the  Greek  of  the  second  is  "ac- 
cepted," or  "welcomed"  it.  Tlie  proper  object  of  faith,  it 
hence  appears,  is  the  word  of  GoU,  at  first  oral,  then  for 
security  against  error,  written  (John  20.  30. 31 ;  Romans  15. 
4;  Galatiaus  4.30).  Also,  that  faith  is  the  work  of  Divine 
grace,  is  implied  by  St.  Paul's  thanksgiving,  effectually 
'WorketU  also  in  you  tKat  believe — "Also,"  besides  your 
accepting  It  with  your  hearts,  it  evidences  itself  in  your 
lives.  It  shows  its  energy  in  its  practical  eflTects  on  you ;  for 
instance,  working  in  you  patient  endurance  in  trial  {v. 
14;  cf.  Galatians  3.5;  5.6).  14.  follo^vei's— Grec^-,  "  imi- 
tators," Divine  working  is  most  of  all  seen  and  lelt  in 
affliction,  in  Judca — The  churches  of  Judea  were  natu- 
rally the  patterns  to  other  churches,  as  having  been  the 
first  founded,  and  that  on  the  vei-y  scene  of  Christ's  own 
ministry.  Reference  to  them  is  specially  appropriate 
here,  as  the  Thessalonians,  with  Paul  and  Silas,  liad  ex- 
perienced from  Jews  in  their  city  persecutions  (Acts  17.  5- 
9) similar  lo  those  which  "the  cliurches  in  Judea"  ex- 
perienced from  Jews  in  that  country,  in  Christ  Jesus — 
not  merely  "  in  God ;"  for  the  synagogues  of  tlie  Jews  (one 
of  which  the  Thessaloni.ans  were  familiar  with.  Acts  17.  1) 
were  also  in  God.  But  the  Christian  cliurches  alone  were 
not  only  in  God,  as  tlie  Jews  in  contrast  to  tlie  Thessalo- 
nian  idolaters  were,  but  also  in  Christ,  which  the  Jews 
were  not.  of  your  otvn  countrymen — including  pri- 
marily the  Jews  settled  at  Thessalonica,  from  whom  the 
persecution  originated,  and  also  the  Gentiles  there,  insti- 
gated by  the  Jews;  thus,  "  fellow-countrymen"  (the  Greek 
term,  according  to  Hekodian,  implies,  not  the  enduring 
relation  of  fellow-citizenship,  but  sameness  of  country 
for  the  time  being),  including  naturalized  Jews  and  native 
Thessalonians,  stand  in  contrast  to  the  pure  "Jews"  in 
Judea  (Matthew  10.  36).  It  is  an  undesigned  coincidence, 
that  Paul  at  this  time  was  sutrering  persecutions  of  the 
Jews  at  Corinth,  whence  he  writes  (Acts  18.  5,  6, 12);  nat- 
urally his  letter  would  the  more  vividly  dwell  on  Jewish 
bitterness  against  Christians,  even  as  they — (Hebrews 
10.  32-34.)  There  was  a  likeness  in  respect  to  the  nation  from 
which  both  suflered,  i'i2.,  Jews,  and  iho&e  their  oivn  coun- 
trymen; in  the  co(«e  for  wliich,and  in  the  evils  vfh'ich,  they 
suffered,  and  also  in  the  steadfast  manner  in  which  tliey 
sufTered  them.  Such  sameness  of  fruits,  afflictions,  and 
experimental  characteristics  of  believers,  in  all  places 
and  at  all  times,  are  a  subsidiary  evidence  of  the  truth  of 
the  Gospel.  15.  the  Lord  Jesus— rather  as  Greek,  "  Jesus 
THE  LoKD."  This  enhances  tlie  glaring  enormity  of  their 
sin,  that  in  killing  Jesus  they  killed  tlie  Lord  (cf.  Acts  3. 
11,15).  their  o^vn— Omitted  in  the  oldest  MSS.  proph- 
et*—(Matthew  21.  33-41 ;  2.}.  31-37 ;  Luke  13.  m.)  persecuted 
us — ratlier  as  GreeA:  (see  J/arfifui),  "By  persecution  drove 
us  out"  (Luke  11.  49).  please  ikot  God— t.  e.,  they  do  not 
make  it  their  aim  to  please  God.  He  implies  that  with  all 
their  boast  of  being  God's  peculiar  people,  tliey  all  the 
while  are  "no  pleasers  of  God,"  as  certainly  as,  by  the 
universal  voice  of  the  world,  whicli  even  themselves  can- 
not contradict,  they  are  declared  to  be  perversely  "con- 
trary to  all  men."  Josephus,  Ajnon,  2.  14,  represents  one 
calling  them  "Atheists  and  Misanthropes,  the  dullest  of 
barbarians  ;"  and  Tacitus,  Histories,  5.  5,  "  Tliey  have  a 
hostile  hatred  of  all  other  men."  However,  the  contrariety 
to  all  men  here  meant  Is,  in  that  they  "  forbid  us  to  speak  to 
the  Gentiles  that  they  may  be  saved"  (v.  16).  IG.  Forlild- 
Alng— Greek,  "Hindering  us  from  speaking,"  &c.  to  fill 
up  their  sing  al-»vay— Tending  thus  "to  the  filling  up 
(the  full  measure  of,  Genesis  15. 16;  Daniel  8.  23 ;  Matthew 
33. 32)  their  sins  at  all  times,"  t.  e.,  now  at  at  all  former 


times.  Their  hindrance  of  the  Gospel-preaching  to  the 
Gentiles  was  the  last  measure  added  to  their  continually 
accumulating  iniquity,  which  made  them  fully  ripe  for 
vengeance,  for— Greek,  "but,"  "But,"  they  shall  pro- 
ceed no  further,  for  (2  Timothy  3.  8)  "  the"  Divine  "  wratli 
Jias  (so  the  Greek)  come  upon  (overtaken  unexpectedly; 
the  past  tense  expressing  the  speedy  certainty  of  the  di- 
vinely destined  stroke)  them  to  the  uttermost;"  not 
merely  partial  wrath,  but  wrath  to  its  full  extent,  "even 
to  the  finishing  stroke."  [Edmunds.]  The  past  tense  im- 
plies that  the  fullest  visitation  of  wrath  was  already  be- 
gun. Already  in  A.  D.  48,  a  tumult  had  occurred  at  the 
Passover  in  Jerusalem,  when  about  30,000  (according  to 
some)  were  slain ;  a  foretaste  of  the  whole  vengeance 
which  speedily  followed  (Luke  19.43,44;  21,24).  17.  But 
we— Resumed  from  v.  13;  in  contrast  to  the  Jews,  v.  15,  16. 
taken— rather  as  Greek,  "severed  (violently,  Acts  17.  7-10) 
from  you,"  as  parents  bereft  of  their  children.  So  "  I  will 
not  leave  you  comfortless,"  Greek,  "orphanized"  (John  14. 
18).  for  a  sliort  time— lit.,  "  for  the  space  of  an  hour," 
"When  we  had  been  severed  from  you  but  a  very  short 
time  (perhaps  alluding  to  the  suddenness  of  his  unex- 
pected departure),  we  the  more  abundantly  (the  shorter 
was  our  separation ;  for  tlie  desire  of  meeting  again  is  the 
more  vivid,  the  more  recent  has  been  the  parting)  endeav- 
oured," <&c.  (Cf.  2  Timothy  1.  4.)  He  does  not  hereby,  as 
many  explain,  anticipate  a  short  separation  from  them, 
which  would  be  a  false  anticipation;  for  he  did  not  soon 
revisit  them.  The  CreeA-pasi  participle  also  forbids  their 
view.  18,  Wherefore— The  oldest  MSS.  read,  "Because," 
or  "inasmuch  as."  wc  would — Greek,  "we  wished  to 
come;"  we  intended  to  come,  even  I  Paul — My  fellow- 
missionaries  as  well  as  myself  wished  to  come;  I  can 
answer  for  myself  tliat  I  intended  it  more  than  once.  His 
slightly  distinguishing  himself  here  from  his  fellow-mis- 
sionaries, whom  throughout  this  Epistle  he  associates 
with  himself  in  the  plural,  accords  with  the  fact,  that 
Silvanus  and  Timothy  stayed  at  Berea,  when  Paul  went 
on  to  Athens;  where  subsequently  Timothy  joined  him, 
and  was  thence  sent  by  Paul  alone  to  Thessalonica  (ch.  ;>. 
1).  Satan  hindered  us — On  a  different  occ^ion  "the 
Holy  Ghost,  the  Spirit  of  Jesus"  (so  the  oldest  MSS.  read). 
Acts  10.  6,  7,  forbad  or  hindered  them  in  a  missionai-y  de- 
sign; here  i-t  is  Satan,  acting  perhaps  by  wicked  men, 
some  of  whom  had  already  driven  him  out  of  Thessalonica 
(Acts  17.  13,  14;  cf.  John  13.  27),  or  else  by  some  more  direct 
"messengerof  Satan— a  thorn  in  the  flesh"  (2  Corinthians 
12.7;  cf.  11.14).  In  any  event,  the  Holy  Ghost  and  the 
providence  of  God  overruled  Satan's  opposition  to  further 
His  own  purpose.  We  cannot,  in  each  case,  define  whence 
hindrances  in  good  undertakings  arise;  Paul  in  this  case, 
by  Inspiration,  was  enabled  to  say,  the  hindrance  was 
from  Satan.  Grotius  thinks  Satan's  mode  of  hindering 
Paul's  journey  to  Tliessalonica  was  by  instigating  the 
Stoicand  Epicurean  philosophers  to  cavil,  which  entailed 
on  Paul  the  necessity  of  replying,  and  so  detained  him; 
but  he  seems  to  have  left  Athens  leisurely  (Acts  17.  33,  34; 
18.  1).  Tlie  Greek  for  "hindered"  is  lit.,  "to  cut  a  trench 
between  one's  self  and  an  advancing  foe,  to  prevent  his 
progress;"  so  Satan  opposing  the  progress  of  the  mis- 
sionaries. 19.  For— Giving  the  reason  for  his  earnest 
desire  to  see  them.  Are  not  even  yc  in  the  presence  of 
.  .  .  Christ— "Christ"  is  omitted  in  tlie  oldest  MSS.  Are 
not  even  ye  (vw.,  among  others;  the  "even"  or  "also," 
implies  that  not  they  alone  will  be  his  crown)  our  hope, 
joy,  and  crown  of  rejoicing  before  Jesus,  when  He  shall 
come  (2  Corinthians  1.  14;  Philippians  2.  16;  4.1)?  The 
"hope"  here  meant  is  his  hope  (In  a  lower  sense),  that 
these  his  converts  might  be  found  in  Christ  at  His  advent 
(ch.  3. 13).  Paul's  chief  "  hope''  was  Jesus  Christ  (1  Tim- 
othy 1.  1).  20.  Emphatical  repetition  with  increased 
force.  Who  but  ye  and  our  other  converts  are  our  hope, 
&.C.,  hereafter,  at  Christ's  coming?  For  it  is  ye  who  akb 
now  our  glory  and  joy. 

CHAPTER    III. 
Ver.  1-13.    Proof  of  his  Desire  after  them  in  his 
HAVING   Sekt  Timothy:    His  Joy  at   the   Tidings 

387 


Paul  Testifieth  his  Love  to  the  Thessalonians,     1  THESSALONIANS  III.    and  Rejoices  Heartily  in  their  Well-doing. 


Brought  back  Concekning  their  Faith  and  Cha- 
EITV:  PkatebS  FOR  THEM.  1.  Wherefbre— becausc  Of  our 
earnest  love  to  you  (ch.  2.  17-20).    forbear— "endure"  the 
suspense.    The  Greek  is  lU.  applied  to  a  watertight  vessel. 
When  we  could  no  longer  contain  ourselves  in  our  yearn- 
ing desire  for  you.    left  at  Athens  alone— See  my  Intro- 
duction.   This  implies  that  he  sent  Timothy/roni  Athens, 
whither  the  latter  had  followed  him.    However,  the  "  we  " 
favours  Alford's  view  that  the  determination  to  send 
Timothy  was  formed  during  the  hasty  consultation  of 
Paul,  Silas,  and  Timothy,  previous  to  his  departure  from 
Berea,  and  that  then  he  with  them  "  resolved  "  to  be  "  left 
alone  "  at  Athens,  when  he  should  arrive  there :  Timothy 
and  Silas  not  accompanying  him,  but  remaining  at  Berea. 
Thus  the  "I,"  v.  5,  will  express  that  the  act  of  sending 
Timothy,  when  he  arrived  at  Athens,  was  Paul's,  whilst 
the   determination   that   Paul   should   be  left  alone   at 
Athens,  was  that  of  the  brethren  as  well  as  himself,  at 
Berea,  whence  he  uses,  v.  1,  "  we."    The  non-mention  of 
Silas  at  Athens  implies,  that  he  did  not  follow  Paul  to 
Athens  as  was  at  first  intended ;  but  Timothy  did.    Thus 
the  history.  Acts  17. 14, 15,  accords  with  the  Epistle.    The 
word  "left  behind"  {Greek)  implies,  that  Timothy  had 
been  with  him  at  Athens.    It  was  an  act  of  self-denial  for 
their  sakes  that  Paul  deprived  himself  of  the  presence  of 
.Timothy  at  Athens,  which  would  have  been  so  cheering 
to  him  in  the  midst  of  philosophic  cavillers;  but  from 
love  to  the  Thessalonians,  he  is  well  content  to  be  left  all 
"  alone  "  in  the  great  city.    3.  minister  of  God  and  onr 
fellow-labourer— Some  oldest  MSS.  read,  "fellow-work- 
man with  God ;"  others,  "  minister  of  God."    The  former 
is  probably  genuine,  as  copyists  probably  altered  it  to  the 
latter  to  avoid  the  bold  phrase,  which,  however,  is  sanc- 
tioned by  1  Corinthians  3.  9;  2  Corinthians  6. 1.    English 
Version  reading  is  not  well  supported,  and  is  plainly  com- 
pounded out  of  the  two  other  readings.    Paul  calls  Tim- 
othy "our  brother"  here;  but  in  1  Corinthians  4. 17,  "my 
»on."    He  speaks  thus  highly  of  one  so  lately  ordained, 
both  to  impress  the  Thessalonians  with  a  high  respect  lor 
the  delegate  sent  to  them,  and  to  encourage  Timothy,  who 
seems  to  have  been  of  a  timid  character  (1  Timothy  4.  12; 
5.  23).    "Gospel  ministers  do  the  work  of  God  tvith  Him, 
/or  Him,  and  under  Him."  [Edmunds.]  cstaM.is\\— Greek, 
"confirm."    In  2 Thessalonians 3.  3,  God  is  saidto"stab- 
lish:"    He   is   the   true  establisher:   ministers    are    His 
" Instruments."    concerning — Greek,  "in  behalf  of,"  i.  e., 
/or  the  furtherance  of  your  fai  th .   The  Greek  for  "  com  fort ' ' 
includes  also  the  idea  "exhort."    The  Thessalonians  In 
their  trials  needed  both  (v.  3;  cf.  Acts  14.  22).    3.  moved— 
"shaken,"  "disturbed."    The   Greek  is  lit.  said  of  dogs 
wagging  the  tail  in  fawning  on  one.   Therefore  Tittmann 
explains  it,  "That  no  man  should,  amidst  his  calamities, 
be  allured  by  the  flattering  hope  of  a  more  pleasant  life  to 
abandon  his  duty."     So  Elsnek  and  Bengei.,  "cajoled 
out  of  his  faith."    In  aCaictlons,  relatives  and  opponents 
combine  with  the  ease-loving  heart  itself  in  fiatteries, 
which  it  needs   strong  faith  to  overcome,     yonrselves 
Itnow— we  always  candidly  told  you  so  (v.  4;  Acts  14.  22). 
None  but  a  religion  from  God  would  have  held  out  such  a 
trying  prospect  to  those  who  should  embrace  it,  and  yet 
succeed  in  winning  converts,  we— Christians,   appointed 
therennto— by  God's  counsel  (ch.  5.  9).   4.  that  we  shonW 
nxitTer— Greek,  "  that  we  are  about  (we  are  sure)  to  snfl'er  " 
according  to  Ihe  appointment  of  God  (v.  3).    even  as—"  even 
(exactly)  as  it  both  came  to  pass  and  ye  know :"  ye  know 
both  that  It  came  to  pass,  and  that  we  foretold  it  (cf.  John 
13. 19).    The  correspondence  of  the  event  to  the  prediction 
powerfully  confirms   faith:    "Forewarned,  forearmed." 
[Edmunds.]    The  repetition  of  "ye  know,"  so  frequently, 
is  designed  as  an  argument,  that  being  forewarned  of 
coming  affliction,  they  should  be  less  readily  "moved" 
by  it.    5.  For  this  cause— Because  I  know  of  your  "  tribu- 
lation" having  actually  begun  (v.  4).     when  1— Greek, 
"when  I  also{&a  well  as  Timothy,  who,  Paul  delicately 
implies,  was  equally  anxious  respecting  them,  cf.  "we," 
V.  1),  could  no  longer  contain  myself"  (endure  the  sus- 
pense).   I  sent— Paul  was  the  actual  sender;   hence  the 
"I"  here:  Paul,  Silas,  and  Timothy  himself  had  agreed 
,       388 


on  the  mission  already,  before  Paul  went  to  Athens: 
hence  the  "we,"  v.  1  (Note),  to  know— to  learn  the  state 
of  your  faith,  whether  it  stood  the  trial  (Colosslans  4.  8). 
lest  .  .  .  have  tempted  .  .  .  and  .  .  .  be— The  indicative 
is  used  in  the  former  sentence,  the  subjunctive  in  the 
latter.  Translate  therefore,  "To  know  .  .  .  whether  Jiaply 
the  tempter  have  tempted  you  (the  indicative  implying 
that  he  supposed  such  was  the  case),  and  lest  (In  that  case) 
our  labour  may  prove  to  be  In  vain"  (cf.  Galatians  4. 11). 
Our  labour  in  preaching  would  in  that  case  be  vain,  so 
far  as  ye  are  concerned,  but  not  as  concerns  us  so  far  as 
we  have  sincerely  laboured  (Isaiah  49.  4;  1  Corinthians  3. 
8).  6.  Join  "now"  with  "comer"  "But  Tlmotheus 
having^MS<  noiv  come  from  you  unto  us."  [Alford.]  Thus 
it  appears  (cf.  Acts  18.  5)  Paul  Is  writing  from  Corinth. 
your  faith  and  charity — (ch.  1.  3;  cf.  2  Thessalonians  1. 
3,  whence  it  seems  their  faith  subsequently  increased  still 
more.)  Faith  was  the  solid  foundation  :  charity  t\\e  cement 
which  held  together  the  superstructure  of  their  practice 
on  that  foundation.  In  that  charity  was  included  their 
"good  (kindly)  remembrance"  of  their  teachers,  desir- 
ing greatly— Gree A:,  "  having  a  yearning  desire  for."  -we 
also— The  desires  of  loving  friends  for  one  another's  pres- 
ence are  reciprocal.  7.  over  you— in  respect  to  you.  In 
— in  the  midst  of:  notwithstanding  "all  our  distress 
(Greek,  'necessity')  and  affliction,"  viz.,  external  trials  at 
Corinth,  whence  Paul  writes  (cf.  v.  6,  with  Acts  18.  5-10).  8. 
now — as  the  easels;  seeing  ye  stand  fast.  AVe  live — we 
flourish.  It  revives  us  in  our  affliction  to  hear  of  your 
steadfastness(Psalm22.  26;  3  John  3. 4)  if— Implying  that 
the  vivid  joy  which  the  missionaries  "now"  iee\, urill con- 
tinue \i  the  Thessalonians  continue  steadfast.  They  still 
needed  exhortation,  v.  10;  therefore  he  subjoins  the  con- 
ditional clause,  "  if  ye,"  &c.  (Philipplans  4.  1).  9.  >vhat— 
n'Tin^  si/^ereni  thanks?  render  .  .  .  again— in  return  for 
His  goodness  (Psalm  116. 12).  for  you—"  concerning  yon." 
for  all  the  Joy— on  account  of  all  the  joy.  It  was  "  com- 
fort," V.  7,  now  it  is  more,  viz.,  joy.  for  your  sahes— on  your 
account,  before  our  God— It  is  a  joy  which  will  bear  God's 
searching  eye :  a  joy  as  in  tlie  presence  of  God,  not  self- 
seeking,  but  disinterested,  sincere,  and  spiritual  (cf.  ch.  2. 
20;  John  15. 11).  10.  Night  and  day— (i\''o<e,  ch.  2.9.)  Night 
is  the  season  for  the  saint's  holiest  meditations  and 
pi-ayers  (2  Timothy  1.  3).  praying  — connected  with, 
"we  joy:"  We  joy  whilst  we  pray;  or  else  as  A1.FORD, 
What  thanks  can  we  render  to  God  whilst  we  pray  f  The 
Greek  implies  a  beseeching  request,  exceedingly— W., 
"more  than  exceeding  abundantly"  (cf.  Ephesians  3.  20). 
that  ivhleh  is  lacking— Even  the  Thessalonians  had 
points  In  which  tliey  needed  improvement.  [BengeIi.] 
(Luke  17.  5.)  Their  doctrinal  views  as  to  the  nearness  of 
Christ's  coming,  and  as  to  the  state  of  those  whohad  fallen 
asleep,  and  their  practice  in  some  points,  needed  correc- 
tion (ch.  4.  1-9).  Paul's  method  was  to  begin  by  commend- 
ing wliat  was  praiseworthy,  and  then  to  correct  what  was 
amiss;  a  good  pattern  to  all  admonishers  of  others.  11. 
Translate,  "MayGod  Himself,  even  our  Father  (there  being 
but  one  article  in  the  Greek,  requires  this  translation,  'He 
who  is  at  once  God  and  our  Father'),  direct,"  Ac.  The 
"Himself"  stands  i7i  contrast  with  "we"  (ch.  2.  18);  we 
desired  to  come,  but  could  not  through  Satan's  hindrance; 
but  if  God  Himself  direct  our  way  (as  we  pray),  none  can 
hinder  Him  (2  Thessalonians  2. 16, 17).  It  is  a  remarkable 
prooif  of /7ie  unity  of  the  Father  and  Son,  that  in  the  Greek 
here,  .tjkI  In  2  Thessalonians  2.  IC,  17,  the  verb  is  singular, 
implying  that  the  subject,  the  Father  and  Son,  are  but 
one  in  essential  Being,  not  \r\  mere  unity  of  will.  Almost 
all  the  ch.apters  in  both  Epistles  to  the  Thessalonians  are 
sealed,  each  with  its  own  prayer  (cli.  5. 23 ;  2 Thessalonians 
1.  11;  2.  16;  3.  5,  16).  [Bengei..]  St.  Paul  does  not  think  the 
prosperous  issue  of  a  journey  an  unfit  subject  for  prayer 
(Romans  1.  10;  15.  32).  [Edmunds.]  His  prayer,  though 
the  answer  was  deferred,  in  about  five  years  afterwards 
was  fulfilled  in  his  return  to  Macedonia.  liJ.  The  "yon" 
in  the  Greek  is  emphatically  -pnt first;  "But"  (so the  GreeH 
for  "and")  what  concerns  "you,"  whether  we  come  or 
not,  "may  the  Lord  make  you  to  increase  and  abound  In 
love,"  &c.    The  Greek  for  "increase"  has  a  more  positive 


An  Exhortation  to  Chastity, 


1  THESSALONIANS  IV. 


Brotherly  Love,  and  Quiet  JndusffJ 


force ;  that  for  "  abound  "  amore  comparative  force,  "Make 
you/ull  (supplying  "  that  which  is  lacking,"  v.  10)  and  even 
abound."  "The  Lord"  may  here  be  the  Holy  Spirit;  so 
the  Three  Persons  of  the  Trinity  will  be  appealed  to  (cf.  v. 
13),  as  in  2  Thessalonians  3.  5.  So  the  Holy  Ghost  is  called 
"  the  Lord  "  (2  Corinthians  3. 17).  "  Love  "  is  tlie  fruit  of 
the  Spirit  (Galatians  5.  22),  and  His  office  is  "  to  stablish 
In  holiness  "  (v.  13;  1  Peter  1.  2).  13.  your  lieartjs— wliich 
are  naturally  the  spring  and  seat  of  unholiness.  before 
God,  even  our  Fatlter— rather,  "  before  Him  who  is  at 
once  God  and  our  Father."  Before  not  merely  men,  but 
Him  who  will  not  be  deceived  by  the  mere  show  of  holi- 
ness, i.  e.,  may  your  holiness  be  such  as  will  stand  His 
searching  scrutiny,  cotnlttg— Greek,  "presence,"  or  "  ar- 
rival." with  all  Ills  saints— including  both  tlie  holy  an- 
gels and  the  holy  elect  of  men  (ch.  4. 14;  Daniel  7. 10;  Zech- 
ariahl4.5;  Matthew25.31;  2 Thessalonians  1.7).  Thesaints 
are  "  His  "  (Acts  9. 13).  We  must  have  "holiness"  if  we 
are  to  be  numbered  with  His  holy  ones  or  "  saints."  On 
"unblamable,"  cf.  Revelation  14.5.  This  verse  (cf.  v.  12) 
shows  that  "love"  is  the  spring  of  true  "holiness" 
(Matthew  5.  44-48;  Romans  13.  10 ;  Colossians  3.  14).  God  is 
He  who  really  "stablishes;"  Timothy  and  other  ministers 
are  but  instruments  (v.  2)  in  "stablishing." 

CHAPTER     IV. 

Ver.  1-18.  ExHOKTATioNS  TO  Chastity;  Brotherly 
Love  ;  Quiet  Industry  ;  Abstinence  FKoai  Undue  Sor- 
row FOR  Departed  Friends,  for  at  Christ's  Coming 
ALL  His  Saints  shall  be  Glorified.  1.  Furtixennore 
—Greek,  "As  to  what  remains."  Generally  used  towards 
the  close  of  his  Epistles  (Ephesians  6. 10 ;  Philippians  4.  8). 
then— with,  a  view  to  the  love  and  holiness  (ch.  3.  12, 13) 
■which  we  have  just  prayed  for  inyour  behalf,  wenowgive 
you  exhortation,  beseech-"  ask  "  as  if  it  were  apersoual 
favour,  by— rather  as  Greek,  "in  the  Lord  Jesus;"  in 
communion  with  the  Lord  Jesus,  as  Christian  ministers 
dealing  with  Christian  people.  [Edmunds.]  as  ye  .  .  . 
received— when  we  were  witli  you  (ch.  2. 13).  \\ow— Greek, 
the  "  how,"  t.  e.,  the  manner,  -walk  and  .  .  .  please  God — 
t.  e.,  "and  so  please  God,"  viz.,  by  your  walk;  in  contrast 
to  the  Jews  who  "  please  not  God  "  (ch.  2.  15).  The  oldest 
MSS.  add  a  clause  here,  "  even  as  also  ye  do  walk  "  (cf.  cli. 
i.  10;  5. 11).  These  words,  which  he  was  able  to  say  of  them 
with  truth,  conciliate  a  favourable  hearing  for  the  pre- 
cepts which  follow.  Also  the  expression,  "abound  vim-e 
and  more,"  implies  that  there  had  gone  before  a  recogni- 
tion of  their  already  In  some  measure  tvalking  so.  2.  by 
the  liord  Jesus- by  His  authority  and  direction,  not  by 
our  own.  He  uses  the  strong  term  "commandments," in 
writing  to  this  Church  not  long  founded,  knowing  that 
they  would  take  it  in  a  right  spirit,  and  feeling  it  desir- 
able that  they  should  understand  he  spake  with  Divine 
authority.  He  seldom  uses  the  term  in  writing  subse- 
quently, when  his  authority  was  established,  to  other 
churches.  1  Corinthians  7.  10;  11.  17;  and  1  Timothy  1.5 (u. 
18,  where  the  subject  accounts  for  the  strong  expression) 
are  the  exceptions.  "The  Lord  "  marks  His  paramount 
authority,  requiring  implicit  obedience.  3.  For— En- 
forcing the  assertion  that  his  "commandments"  were 
"by  (the  authority  of)  the  Lord  Jesus"  (v.  2).  Since  "this 
is  the  will  of  God,"  let  it  be  your  will  also,  fornication 
— not  regarded  as  a  sin  at  all  among  the  heathen,  and  so 
needing  the  more  to  be  denounced  (Acts  15.  20).  4.  kno-w 
—by  moral  self-control,  how  to  possess  Ills  vessel — rather 
as  Greek,  "how  to  acquire  (get  for  himself)  7iis  oivw  vessel," 
i.e.,  that  each  should  have  his  own  wife  so  as  to  avoid  for- 
nication (r.3;  lCorinthians7. 2).  The  emphalical  position 
of  "his  own  "  In  the  Greek,  and  the  use  of  "  vessel  "  for 
wife,  in  1  Peter  3.  7,  and  In  common  Jewish  phraseology, 
and  the  correct  translation  "acquire,"  all  justify  this  ren- 
dering, in  sanctlftcatlon — (Romans  6.19;  1  Corinthians" 
6.15,  18.)  Thus,  "his  own"  stands  in  opposition  to  dis- 
honouring his  brother  by  lusting  after  ?iis  wife  (v.  C). 
honour— (Hebrews  13. 4)  contrasted  with  "  dishonour  their 
own  bodies  "  (Romans  1.  24).  5.  in  the  lust— GreeA;,  "  pas- 
•ion ;"  which  implies  that  such  a  one  is  unconsciously  the 


passive  slave  of  lust,  wliich  know^  not  God— and  so  know 
no  better.    Ignorance  of  true  religion  is  the  parent  of  un- 
chastity  (Ephesians  4. 18, 19).    A  people's  morals  are  like 
the  objects  of  their  worship  (Deuteronomy  7.26;  Psalm 
115.  8;  Romans  1.  23.  24).    G.  go  beyond— transgress  the 
bounds  of  rectitude  in  respect  to  his  brother,    defraud— 
"  overreach  "[Alford];  "take  advantage  of."  [Edmunds.] 
in  any  matter— rather  as  Greek,  "  in  the  matter;"  a  deco- 
rous expression  for  the  matter  now  in  question ;  the  con- 
jugal honour  of  his  neighbour  as  a  liusband,  v.  4 ;  v.  7  also 
confirms  this  view;   the  word  "brother"  enhances  the 
enormity  of  the  crime.  It  is  your  brother -w^iom.  you  wrong 
(cf.  Proverbs  6.  27-33).    the   Lord— the  coming  Judge  (2 
Thessalonians  1.  7,  8).    avenger— the  Righ  ter.  of  all  such 
— Greek,  "  concerning  all  these  things  ;"  in  all  such  cases  of 
wrongs  against  a  neighbour's  conjugal  honour,    testified 
— Greek,  "con.sto/i<;^  testified."  [Alford.]  t . -unto— Greek, 
"  for  the  purpose  of."  unto — rather  as  Greek,  "  in  ;"•  mark- 
ing that  "holiness"  is  the  element  in  which  our  calling 
has  place ;  in  a  sphere  of  lioliness.    Saint  is  another  name 
for  Cliristian.    8.  desplseth— G?j-eeA;,  "settetli  at  naught" 
such  engagements  imposed  on  him  in  his  calling,  v.  7;  in 
relation  to  his  "brother,"  v.  6.    He  who  doth  so,  "sets  at 
naught  not  man  (as  for  instance  his  brother),  but  God  " 
(Psalm  51.  4).    Or,  as  the  Greek  verb  (Luke  10. 16 ;  John  12. 
48)  is  used  of  despising  or  rejecting  God's  minister,  it  may 
mean  here,  "  He  who  despiseth  "  or  "  rejecteth  "  these  our 
ministerial  precepts,    who  hath  also  given  unto  us — So 
some  oldest  MSS.  read,  but  most  oldest  MSS.  read,  "Who 
(without  'also')  giveth  (present)  unto  you"  (not  "us"),    his 
Spirit— GreeA,  "His  own  Spirit,  the  Holy  (One);"  thus  em- 
phatically marking  "  holiness"  (v.  7)  as  the  end  for  which 
the  Holy  (One)  is  being  given.  "Unto  you"  in  the  Greek,  im- 
plies that  the  Spirit  is  being  given  unto,  into  (put  intoyour 
hearts),  and  among  you  (cf.  ch.  2.  9;  Ephesians  4.  30).    Giv- 
eth implies  that  sanctiflcatiou  is  not  merely  a  work  once 
for  all  accomplished  in  the  past,  but  a  present  progressive 
work.    So  the  Church  of  England  Catechism,  " sanctifieth 
(present)  all  the  elect  people  of  God."    "  His  own"  implioB 
that  as  He  gives  you  that  which  is  essentially  identical 
withHimself,Heexpects  you  sliould  become  like  Himself 
(1  Peter  1.  16;  2  Peter  1.  4).    9.  brotherly  love— referring 
here  to  acts  of  brotherly  kindness  in  relieving  distressed 
brethren.   Some  oldest  MSS.  support  English  Version  i-ead- 
ing,  "YE  have;"  others,  and  those  the  weightiest,  read, 
"We  have."     We  need  not  write,  as   ye  yourselves  are 
taught,  and  that  by  God;  viz.,  in  the  heart  by  the  Holy 
Spirit  (John  6.  45;  Hebrews  8.  II ;  1  John  2.  20,  27).    to  love 
— Greek,  "  with  a  view  to,"  or  "  to  tlie  end  of  your  loving 
one  another."    Divine  teachings  have  their  confluence  in 
love.     [Bengel.]     10.  And  indeed— GrreeA;,   "For  even.'' 
H.  study  to  be  quiet — Greek,  "'make  it  your  ambition  to 
be  quiet,  and  to  do  your  own  business."    In  direct  contrast 
to  the  world's  ambition,  which  is,  "  to  make  a  great  stir,'' 
and  "to  be  busybodies"  (2  Thessalonians  3.  11, 12).    •^vork 
with    your   o-wn   hands — The    Thessalonian  converts 
were,  it  thus  seems,  chiefly  of  the  ivorking  classes.    Their 
expectation  of  the  immediate  coming  of  Christ  led  some 
enthusiasts  among  them  to  neglect  their  daily  work,  and 
be  dependent  on  the  bounty  of  others.    See  end  of  v.  12. 
The  expectation  was  right  in  so  far  as  that  the  Church 
should  be  always  looking  for  Him  ;  but  they  were  wrong 
in  making  it  a  ground  for  neglecting  their  daily  work. 
The   evil,  as    it   subsequently  became   worse,  is   more 
strongly  reproved  (2  Thessalonians  3. 6-12).    13.  honestly 
—In  the  Old  English  sense,  "becomingly,"  as  becomes 
your  Christian  profession;  not  bringing  discredit  on  it  in 
the  ej'es  of  the  outer  world,  as  if  Christianity  led  to  sloth 
and  poverty  (Romans  13. 13;   1  Peter  2. 12).      them  .  .  . 
without— outside   the   Christian   Church   (Mark   4.  11). 
have  lack  of  nothing— not  have  to  beg  from  others  for 
the  supply  of  your  wants  (cf.  Ephesians  4,  28).     So  far 
from  needing  to  beg  from  others,  we  ought  to  work  and 
get  the  means  of  supplying  the  need  of  others.    Freedom 
from  pecuniary  embarrassment  is  to  be  desired  by  the 
Christian  on  account  of  the  liberty  which  it  bestows.    13. 
The  leading  topic  of  Paul's  preaching  at  Thessalonica 
having  been  the  coming  kingdom  (Acts  17.  7),  some  per- 

389 


Excessive  Grief  for  the  Dead  Forbidden.        1  THESSALONIAXS  IV. 


The  Second  Coming  of  Christ. 


verted  it  Into  a  cause  for  fear  In  respect  to  friends  lately 
deceased,  as  if  tliese  would  be  excluded  from  the  glory 
•which  those  found  alive  alone  should  share.    Tliis  error 
St.  Paul  here  corrects  (cf.  ch.  5. 10).    I  -would  not— All  the 
oldest  MSS.  and  versions  have  "we  would  not."    My  fel- 
low-labourers (Silas  and  Timothy)  and  myself, desire  that 
ye  should  not  be  ignorant,    tliem  vrUlch  are  asleep— The 
oldest  MSS.  read  (present),  "them  which  are  sleeping:" 
the  same  as  "the  dead  in  Christ"  (r.  10),  to  whose  bodies 
(Daniel  12.2,  not  their  souls;  Eccleslastes  12.7;  2  Corin- 
thians 5.8)  death  is  a  calm  and  holy  sleep,  from  which  the 
resurrection   shall   awake   them    to   glory.      The   word 
"cemetery"  means  a  sleeping-place.    Observe,  the  glory 
and  chief  hope  of  the  Church  are  not  to  be  realized  at 
death,  but  at  the  Lord's  coming;  one  is  not  to  anticipate 
the  other,  but  all  are  to  be  glorified  together  at  Christ's 
coming  (Colossiaus  3.4;   Hebrews  11.40).     Death  affects 
the  mere  individual;  but  the  coming  of  Jesus  the  whole 
Church;  at  death  our  souls  are  invisibly  and  individual- 
ly with  the  Lord;  at  Christ's  coming  the  whole  Church, 
with  all  its  members,  in  body  and  soul,  shall  be  visibly 
and  collectively  with  Him.    As  this  is  offered  as  a  conso- 
lation to  mourning  relatives,  the  mutual  recognition  of  the 
saints  at  Christ's  coming  is  hereby  implied,    that  ye  sor- 
ro-w  not,  even  as  others— Gree A;,  "the  rest;"  all  the  rest 
of  the  world  besides  Christians.    Not  all  natural  mo^irn- 
tnfl' for  dead  friends  is  forbidden :  for  the  Lord  Jesus  and 
Paul  sinlessly  gave  way  to  it  (John  11.31,33,35;  Philip- 
pians  2.  27).    But  sorrow  as  though  there  were  "  no  liope," 
which  indeed  the  heathen  had  not  (Ephesians  2. 12):  the 
Christian  Tfope  here  meant  is  that  of  the  resurrection.    Cf. 
Psalm  16.  9,  11 ;  17. 15;  73.  24 ;  Proverbs  14.  32,  show  that  the 
Old  Testament  Church,  though  not  having  the  hope  so 
bright  (Isaiah  38. 18, 19),  yet  had  this  hope.    Contrast  Ca- 
tullus, 5.  4,  "When  once  our  brief  day  has  set,  we  must 
sleep  one  everlasting  night."  The  sepulchral  inscriptions 
of  heathen  Tliessalonica  express  the  hopeless  view  taken 
as  to  those  once  dead :  as  ^schylus  writes,  "  Of  one  once 
dead  there  is  no  resurrection."    Whatever  glimpses  some 
heathen  philosophers  had  of  the  existence  of  the  soul 
after  death,  they  had  none  whatever  of  the  body  (Acts  17. 
18,20,32).    14.  For  If— Confirmation  of  his  statement,  v. 
13,  tliat  the  removal  of  ignorance  as  to  the  sleeping  be- 
lievers would  remove  undue  grief  respecting  them.    See 
V.  13,  "  hope."    Hence  it  appears  our  hope  rests  on  our./aith 
("if  we  believe").     "As  surely  as  we  all   believe  that 
Christ  died  and  rose  again  (the  very  doctrine  specified  as 
tauglit  at  Thessalonica,  Acts  17.  3),  so  aho  will  God  bring 
those  laid  to  sleep  by  Jesus  with  Him"  (Jesus.    So  tlie  order 
and  balance  of  the  members  of  the  GreeA;  sentence  require 
us  to  translate).    Believers  are  laid  in  sleep  bj'  Jesus,  and 
so  will  be  brought  back  from  sleep  with  Jesus  in  His 
train  when  He  comes.    The  disembocVied  souls  are  not 
here  spoken  of;  the  reference  is  to  the  sleeping  bodies. 
The  facts  of  Christ's  experience  are  repeated  in  the  Ije- 
liever's.    He  died  and  then  rose:  so  believers  shall  die 
and  then  rise  with  Him.    But  in  His  case  death  is  the 
term  used,  1  Corinthians  15.  3,  6,  &c. ;  in  theirs,  sleep;  be- 
cause His  death  has  taken  for  tliem  the  sting  from  deatli. 
The  same  Hand  that  shall  raise  them  is  that  wliich  laid 
them  to  sleep.    "  Laid  to  sleep  by  Jesus,"  answers  to  "  dead 
in  Christ"  {v.  16).    15.  hy  the  -^vord  of  tl»e  Liora— Greek, 
"in,"  i.  e.,  in  virtue  of  a  direct  revelation  from  the  Lord  to 
me.    So  1  Kings  20.35.    This  is  the  "mystery,"  a  truth 
once  hidden,  now  revealed,  which  Paul  shows  (1  Corin- 
thians 15.  51,  52).     prevent— i.  e.,  anticipate.    So  far  were 
the  early  Christians  from  regarding  their  departed  breth- 
ren as  anticipating  them  in  entering  glory,  that   they 
needed  to   be  assured  that   those  who   remain    to   the 
coming  of  the  Lord  "will  not  anticipate  them  that  are 
asleep."    The  "we"  means  whichevei-  of  us  are  alive  and 
remain  unto  the  coming  of  the  Lord.   The  Spirit  designed 
that  believers  in  each  successive  age  should  live  in  con- 
tinued expectation  of  the  Lord's  coming,  not  knowing 
but  that  they  should  be  among  those  found  alive  at  His 
coming  (Matthew  24.  42).    It  is  a  sad  fall  from  this  blessed 
hope,  tliat  death  is  looked  for  by  most  men,  rather  than 
the   coming   of  our   Lord.    Each  successive  generation 
390 


In  Its  time  and  place  represents  the  generation  which 
shall  actually  survive  till  His  coming  (Matthew  25. 13; 
Romans  13.  H;  1  Corinthians  15.  51;  James  5.  9;  1  Peter  4. 
5,6).  The  Spirit  subsequently  revealed  by  Paul  that 
which  is  not  inconsistent  with  the  expectation  here 
taught  of  the  Lord's  coming  at  any  time,  viz.,  that  His 
coming  Avould  not  be  until  there  should  be  a  "falling 
away  first"  (2  Thessalonians  2.  2,  3) ;  but  as  symptoms  of 
this  soon  appeared,  none  could  sayjbut  that  still  this  pre- 
cursory event  might  be  realized,  and  so  the  Lord  come  in 
his  day.  Each  successive  revelation  fills  in  the  details 
of  the  general  outline  first  given.  So  Paul  subsequently, 
whilst  still  looking  mainly  for  the  Lord's  coming  to 
clothe  him  with  his  body  from  heaven,  looks  for  going 
to  be  with  Christ  in  the  meanwhile  (2  Corinthians  5. 1-10; 
Philippians  1.6,23;  3.20,21;  4.5).  Edmunds  well  says.  The 
"we"  is  an  affectionate  identifying  of  ourselves  with  our 
fellows  of  all  ages,  as  members  of  the  same  body,  under 
the  same  Head,  Christ  Jesus.  So  Hosea  12.  4,  "  God  spake 
with  us  in  Bethel,"  f.  e.,  with  Israel.  "We  did  rejoice," 
i.  e.,  Israel  at  the  Red  Sea  (Psalm  66.  6).  Though  neither 
Hosea,  nor  David,  was  alive  at  the  times  referred  to,  yet 
each  identifies  himself  with  those  that  were  present.  16, 
himself— in  all  the  Majesty  of  His  presence  in  person,  not 
by  deputy,  descend— even  as  He  ascended  (Acts  1.  11). 
ivlth — Greek,  "in,"  implying  one  concomitant  circum- 
stance attending  His  appearing,  shout— G?"e<?A:,  "signal- 
shout,"  "war-shout."  Jesus  is  represented  as  a  victori- 
ous King,  giving  the  word  of  command  to  the  hosts  of 
heaven  in  His  train  for  the  last  onslaught,  at  His  final 
triumph  over  sin,  death,  and  Satan  (Revelation  19. 11-21). 
the  voice  of .  .  ,  archangel — distinct  from  the  "signal- 
shout."    Michael  is  perliaps  meant(Jude9;  Revelation 

12.  7),  to  whom  especially  is  committed  the  guardianship 
of  the  people  of  God  (Daniel  10.  13).  tmmp  of  God— the 
trumpet  blast  which  usually  accompanies  God's  mani- 
festation in  glory  (Exodus  19. 16;  Psalm  47.5);  here  the 
last  of  the  three  accompaniments  of  His  appearing:  as 
the  trumpet  was  used  to  convene  God's  people  to  their 
solemn  convocations  (Numbers  10.  2, 10;  31.  6),  so  here  to 
summon  God's  elect  together,  preparatory  to  their  glori- 
fication with  Christ  rPsalm50. 1-5;  Matthew  24.  31;  1  Co- 
rinthians 15. 52).  shall  risefirst— previously  to  the  living 
being  "  caught  up."  The  "  first"  here  has  no  reference  to 
the  first  resurrection,  as  contrasted  with  that  of  "the  rest 
of  the  dead."    That  reference  occurs  elsewhere  (Matthew 

13.  41,  42,  50;  John  5. 29;  1  Corinthians  15.23,  24;  Revelation 
20.5,6),  it  simply  stands  in  opposition  to  "then,"  v.  17. 
FiKST,  "the  dead  in  Christ"  shall  rise,  then  the  living 
shall  be  caught  up.  The  Lord's  people  alone  <fre  spoken 
of  here.  17.  vre  -^vhlch  are  alive  .  .  .  shall  be  canght 
np— after  having  been  "changed  in  a  moment"  (1  Corin- 
thians 15.  51,  52).  Again  he  saj'S,  "we,"  recommending 
thus  the  expression  to  Christians  of  all  ages,  each  genera- 
tion bequeathing  to  the  succeeding  one  a  continually  in- 
creasing obligation  to  look  for  the  coming  of  the  Lord. 
[Edmunds.]  together  -tvlth  them  — all  together:  the 
raised  dead,  and  changed  living,  forming  one  joint  body. 
in  the  clonii»— Greek,  "  in  clouds."  The  same  honour  is 
conferred  on  them  as  on  their  Lord.  As  He  was  taken  in 
a  cloud  at  His  ascension  (Acts  1.  9),  so  at  His  return  with 
clouds  (Revelation  1. 7),  they  shall  be  caught  up  in  clouds. 
The  clouds  are  His  and  their  triumphal  chariot  (Psalm 
104.  3;  Daniel  7.  13).  Ellicott  explains  the  Greek,  "  robed 
round  by  upbearing  clouds"  (Aids  to  Faith).  In  the  air- 
rather,  "into  the  air;"  caught  up  into  the  region  just 
above  the  earth,  where  the  meeting  (cf.  Matthew  25.  1,6) 
shall  take  place  between  them  ascending,  and  their  Lo/d 
descending  towards  the  earth.  Not  that  the  air  is  to  be 
the  place  of  the'w  la stiiig  abode  wMh  Him.  and  so  shall 
we  ever  be  -with  the  l.ord— no  more  parting,  and  no 

,more  going  out  (Revelation  3.  12).  His  point  being  estab- 
lished, that  the  dead  in  Christ  shall  be  on  terms  of  equal 
advantage  with  those  found  alive  at  Christ's  coming,  he 
leaves  undefined  here  the  other  events  foretold  elsewhere 
(as  not  being  necessary  to  his  discussioij),  Christ's  reign 
on  earth  with  His  saints  (1  Corinthians  6.  2,  3),  the  final 
judgment  and  glorification  of  His  saints  in  the  new 


Suddenness  of  Chriil's  Second  Coining 


1  THESSALONIANS  V. 


a  Motive  to  our  Watchfulness. 


heaven  and  earth.    18.  comfort  one  another— In  your 
mourning  for  the  dead  (v.  13). 

CHAPTER    V. 

Ver.  1-2S.  The  Suddenness  of  Christ's  Coming  a  Mo- 
tive for  Watchfulness:  Various  Precepts  :  Prayer 
wor  their  being  found  blameless,  body,  soul,  and 
Spirit,  at  Christ's  Coming:  Conclusion.  1.  times— 
the  general  and  indefinite  term  for  chronological  periods. 
•eiMons— tlie  opportune  times  (Daniel  7.  12;  Acts  1.  7). 
Time  denotes  quantity ;  season,  quality.  Seasons  are  parts 
of  limes,  ye  have  no  need— those  who  watch  do  not  need 
to  be  told  ivhen  the  hour  will  come,  for  they  are  always 
ready.  [Bengel.]  2.  as  a  thief  in  the  nigl»t— The  apos- 
tles in  this  image  follow  the  parable  of  their  Lord,  ex- 
pressing how  the  Lord's  coming  shall  take  men  by  sur- 
prise (Matthew  24. 43;  2  Peters.  10).  "  The  ntflf/i<  is  wherever 
there  is  quiet  unconcern."  [Bengel.J  "At  midnight" 
(perhaps  figurative:  to  some  parts  of  tlie  earth  It  will  be 
literal  night),  Matthew  25.  6.  The  thief  not  only  gives  no 
notice  of  his  approach,  but  takes  all  precaution  to  pre- 
vent the  household  knowing  of  it.  So  the  Lord  (Revela- 
tion IG.  15).  Signs  will  precede  the  coming,  to  confirm  the 
patient  hope  of  the  watchful  believer ;  but  the  coming  it- 
self shall  be  sudden  at  last  (Matthew  24.  33-30;  Luke  21.25- 
32,35).  Cometh— present:  expressing  its  speedy  and  awful 
certainty.  3.  they— the  men  of  the  world.  Verses  5, 6;  ch.  4. 
13,  "others,"  all  the  rest  of  the  world  save  Christians. 
Peace— (Judges  18.7,9,27,28;  Jeremiah  6.14;  Ezekicl  13. 
10.)  then — at  thai  very  nwmcnt  y/hen  they  least  expect  it. 
Cf.  the  case  of  Belshazzar,  Daniel  5.  1-5,  6,  9,  26-28;  Herod, 
Acts  12.  21-23.  sudden-"  unawares"  (Luke  21.34).  as 
travail— "As  the  labour  pang"  comes  in  an  instant  on 
the  woman  when  otherwise  engaged  (Psalm  48.  0;  Isaiah 
13.  8).  shall  not  escape — Oreek,  "  shall  not  at  all  escape." 
Another  awful  feature  of  their  ruin  :  there  shall  be  then 
no  possibility  of  shunningithowevertheydesire  it(Araos 
9.  2,  3 ;  Revelation  6.  15,  16).  4.  not  in  darkness— not  in 
darkness  of  understanding  {i.  e.,  spiritual  ignorance)  or 
\>i  the  moral  nature  (t.  e.,  a  state  of  sin),  Ephesians  4. 18. 
tixaX— Greek,  "in  order  that:"  with  God  results  are  all 
purposed,  that  day— GreeA:,  "the  daj':"  the  day  of  the 
Lord  (Hebrews  lQ.2o,"the  day"),  in  contrast  to  "dark- 
ness." overtake- unexpectedly  (cf.  John  12.  35).  as  a 
thief— The  two  oldest  MSS.  read,  "as  (the  daylight  over- 
takes) thieves"  (Job  24.  17).  Old  MSS.  and  Vulgate  read  as 
English  Version.  5.  The  oldest  MSS.  read,  "  For  ye  are 
all,"  &c.  Ye  have  no  reason  for  fear,  or  for  being  taken 
by  surprise,  by  the  coming  of  the  day  of  the  Lord:  "For 
ye  are  all  sons  (so  the  Greek)  of  light  and  sons  of  day:"  a 
Hebrew  idiom.  Implying  that  as  sons  resemble  their 
fathers,  so  you  are  in  character  light  (intellectually  and 
morally  illuminated  in  a  spiritual  point  of  view),  Luke 
16.  8 ;  ,Iohn  12.  36.  are  not  of— i.  e.,  belong  not  to  night  nor 
darkness.  The  cliange  of  person  from  "  ye"  to  "  we"  im- 
plies this :  Ye  are  sons  of  light  because  ye  are  Christians ; 
and  we.  Christians,  are  not  of  niglit  nor  darkness.  6. 
otiiex-g— Greek,  "the  rest"  of  the  world:  the  unconverted 
(cli.  4. 13).  "Sleep"  here  Is  worldly  apathy  to  spiritual 
things  (Romans  13.  11;  Epheslans  5.  14);  in  f.  7,  ordinary 
sleep:  in  r.  10, deatli.  ■watch— for  Christ's  coming, it<.,  "be 
wakeful."  The  same  Greek  occurs  1  Corintliians  15.  34;  2 
Timotliy  2.  26.  be  sober— refraining  from  carnal  indul- 
gence, mental  or  sensual  (1  Peter  5.  8).  7.  This  verse  is  to 
be  taken  in  the  literal  sense.  Night  is  the  time  when 
sleepers  sleep,  and  drinking  men  are  drunk.  To  sleep  by 
day  would  imply  great  indolence;  to  be  drunken  by  day, 
great  shamelessness.  Now,  In  a  spiritual  sense,  "we 
Christians  profess  to  be  day  people,  not  night  people; 
therefore  our  work  ought  to  be  day  work,  not  night 
work;  our  conduct  such  as  will  bear  tlie  eye  of  day, 
and  such  has  no  need  of  the  veil  of  night"  fEoMUNDs] 
(w.  8).  S.  Faith,  hope,  and  love,  are  the  three  pre-emi- 
nent graces  (ch.  1.  3;  1  Corinthians  13. 13).  We  must  not 
only  be  awake  and  sober,  but  also  armed;  not  only 
watchful,  but  also  guarded.  The  armour  here  is  only  de- 
fensive;   In   Epheslans  6.  1^-17,   also  offensive.     Here, 


therefore,  the  reference  Is  to  the  Christian  means  of 
being  guarded  against  being  surprised  by  the  day  of  the 
Lord  as  a  thief  in  the  night.  The  helmet  and  breastplate 
defend  the  two  vital  parts,  the  head  and  the  heart  re- 
spectively. "  With  head  and  heart  right,  the  whole  man 
Is  right."  [Edmunds.1  The  head  needs  to  be  kept  from 
error,  the  heart  from  sin.  For  "the  breastplate  of  right-  -^ 
eousness,"  Epheslans  6. 14,  we  have  here  "the  breastplate 
of  faith  and  love:"  for  the  righteousness  which  is  imputed 
to  man  for  justification,  is  "faith  working  by  love"  (Ro- 
mans 4.  3,22-24;  Galatians  5.  6).  Faith,  as  the  motive 
within,  and  love,  exhibited  in  outward  acts,  constitute  the 
perfection  of  righteousness.  In  Epheslans  6. 17  the  helmet 
is  "salvation;"  here,  "the  Iwpe  of  salvation."  In  one 
aspect  "salvation"  is  a  present  possession  (John  3.  36;  5. 
24;  1  John  5.  13);  in  another,  it  is  a  matter  of  hope  (Ro- 
mans 8.21,25).  Our  Head  primarily  wore  the  "breast- 
plate of  righteousness"  and  "helmet  of  salvation,"  that 
we  might,  by  union  with  Him,  receive  both.  9.  For — As- 
signing the  ground  of  our  "  hopes"  {v.  8).  appointed  ns— 
translate,  "set"  (Acts  13.  47),  in  His  everlasting  purpose  Of 
love  (ch.  3.  3;  2  Timothy  1.  9).  Contrast  Romans  9.  22; 
Jude  4.  to— J.  e.,  unto  wrath,  to  obtain — Greek,  "  to  the 
acquisition  of  salvation:"  said,  according  to  Bengel,  of 
one  saved  out  of  a  general  wreck,  when  all  things  else 
have  been  lost:  so  of  the  elect  saved  out  of  the  multitude 
of  the  lost  (2  Thessalonians  2.  13,  14).  The  fact  of  God's 
"appointment"  of  His  grace  "through  Jesus  Christ" 
(Ephesians  1.  5),  takes  away  the  notion  of  our  being  able 
to  "acquire"  salvation  of  ourselves.  Christ  "acquired  (so 
the  Greek  for  'purchased')  tlie  Church  (and  its  salvation) 
with  his  own  blood"  (Acts  20.  28) ;  each  member  is  said  to 
be  appointed  by  God  to  the  "  acquiring  of  salvation."  In 
the  primary  sense,  God  does  the  work;  in  the  secondary 
sense,  man  does  it.  10.  died  for  \\s— Greek,  "in  our  be- 
half." ■»vlicther -»vc  ■%vake  or  sleep — whetlierwebe  found 
at  Christ's  coming  awake,  i.  e.,  alive,  or  asleep,  i.  e.,  in  our 
graves.  togetl»er— a^;  of  us  together ;  the  living  not  pre- 
ceding the  dead  in  their  glorification  "with  Him"  at  His 
coming  (ch.  4.  13).  11.  comfort  yourselves — Greek,  "one 
another."  Here  he  reverts  to  the  same  consolatory  strain 
as  in  ch.  4. 18.  one  another— rather  as  Greek,  "  Edify  (ye) 
the  one  the  other:"  "Edify,"  lit.,  "  build  up,"  viz.,  in  faith, 
hope,  and  love,  by  discoursing  together  on  such  edifying 
topics  as  the  Lord's  coming,  and  the  glory  of  the  saints 
(Malachi  3.  16).  13.  beseech— "  Exhort"  is  the  expression 
in  V.  14;  here,  "we  beseech  you,"  as  if  it  were  a  personal 
favour  (Paul  making  the  cause  of  the  Thessalonian  pi-esby- 
ters,  as  it  were,  his  own),  know— to  have  a  regard  and 
respect  for.  Recognize  their  ofllce,  and  treat  them  ac- 
cordingly (cf.  1  Corinthians  16. 18)  wltli  reverence  and  with 
liberality  in  supplying  their  needs  (1  Timothy  5.  17).  The 
Tliessalonian  Church  having  been  newly  planter!!,  the 
ministers  were  necessarily  novices  (1  Timothy  3.6),  which 
may  have  been  in  part  the  cause  of  tlie  people's  treating 
them  with  less  respect.  Paul's  practice  seems  to  have 
been  to  ordain  elders  in  every  Church  soon  after  its  estab- 
lishment (Acts  14.  23).  thcni  -which  labour  .  .  .  ar« 
over  .  .  .  admonish  you— Not  three  classes  of  ministers, 
but  one,  as  there  is  but  one  article  common  to  the  three 
in  the  Greek.  "Labour"  expresses  their  laborious  life; 
"are  over  you,"  their  pre-eminence  as  presidents  or  su- 
perintendents ("bishops,"  i.  e.,  overseers,  Philippians  1. 1, 
"them  that  have  rule  over  you,"  lit.,  leaders,  Ilebrews  13. 
17;  "pastors,"  lit.,  shepherds,  Ephesians  4. 11);  "admonish 
you,"  one  of  their  leading  functions;  the  Greek  is  "put 
In  mind,"  Implying  not  arbitrary  authority,  but  gentle, 
though  faithful,  admonition  (2  Timothy  2. 14,24,2.5;  1  Peter 
5.  3).  in  tlie  Loril— Their  presidency  over  you  Is  in  Divine 
things;  not  in  worldly  aflTairs,  but  In  things  appertaining 
to  the  Lord.  13.  very  highly— &ree^-,  "exceeding  abun- 
dantly." for  their  tvork's  sake— the  high  nature  of  Iheir 
work  alone,  the  furtherance  of  your  salvation  and  of  the 
kingdom  of  Christ,  should  be  a  sufficient  motive  to  claim 
your  reverential  love.  At  the  same  time,  the  word 
"work,"  teaches  ministers  that,  whilst  claiming  the  rev- 
erence due  to  their  oflftce.  It  is  not  a  sinecure,  but  a 
"work:"  cf.  "labour"  (even  to  weariness;  so  the  Greek), 

391 


Paid  Giveth  Divers  Precepts. 


1  THESSALONIANS  V. 


Hold  Fast  that  whicli  is  Good. 


V,  1*2.    l»e  at  p«acc  among  your«clve«— The  "and"  is  not 
In  the  original.     Let  there  not  only  be  peace  between 
ministers  and  their  floclis,  but  also  no  party  rivalries 
among  yourselves,  one  contending  in  behalf  of  some  one 
favourite  minister,  another  in  behalf  of  another  (Mark  9. 
S)0 ;  1  Corinthians  1. 12;  4.  6).    14.  bretlircn— Tliis  exhorta- 
tion to  "warn  {Oreek,  'admonish,'  as  in  v.  12)  the  unruly 
(those  'disorderly'  persons,  2  Thessalonians  3.  6, 11,  who 
w  ould  not  work,  and  yet  expected  to  be  maintained,  lit., 
said  of  soldiers  who  will  not  remain  in  their  ranks,  cf.  ch. 
4.  11  ;  also  those  insubordinate  as  to  Church  discipline,  in 
relation  to  those  'over'  the  Church,  v.  12),  comfort  the 
feeble-minded"  (the  faint-hearted,  who  are  ready  to  sink 
"without  hope"  in  afflictions,  ch.  4. 13,  and  temptations), 
Ac,  applies  to  all  clergy  and  laity  alilie,  though  primarily 
the  duty  of  the  clergy  (who  are  meant  in  v.  12).    support 
—lit.,  lay  fast  hold  on  so  as  to  support,    the  -tvealc— spirit- 
ually.   St.  Paul  practiced  what  he  preached  (I  Corinth- 
ians 9.  22).    be  patient  toward  all  men— There  is  no  be- 
liever who  needs  not  the  exercise  of  patience  "toward" 
him ;  there  is  none  to  whom  a  believer  ought  not  to  show 
It;  many  show  it  more  to  strangers  than  to  their  own 
families,  more  to  the  great  than  to  the  humble;  but  we 
ought  to  show  it  "  toward  all  men."    [Bengel.]    Cf.  "  the 
long-suflering  of  our  Lord"  (2  Corinthians  10.  1 ;  2  Peter 
3. 15).    15.  (Romans  12.  17;  1  Peter  3.  9.)    unto  any  man— 
whether  unto  a  Christian,  or  a  heathen,  however  great 
the  provocation,    follo^v— as  a  matter  of  earnest  pursuit, 
16,17.  In  order  to  "rejoice  evermore,"  we  must  "pray 
without  ceasing."    He  who  is  wont  to  thank  God  for  all 
things  as  happening  for  the  best,  will  have  continuous 
joy.    [Theophylact.]    Ephesians  6. 18;  Philippians4.  4, 
6,  "Rejoice  in  the  Lord  ...  by  prayer  and  supplication 
with  thanksgiving;"  Romans  14. 17,  "  in  the  Holy  Ghost ;" 
Romans  12.  12,  "in  hope;"  Acts  5.  41,  "in  being  counted 
worthy  to  suffer  shame  for  Christ's  name;"  James  1.  2,  in 
falling  "into  divers   temptalions,"     The    Greek   is,  "Pray 
without  intermission:"  without  allowing  prayerless  gaps  to 
intervene  between  the  limes  of  prayer,    18.  In  every 
thing— even  what  seems  adverse:  for  nothing  is  reaWy  so 
(cf.  Romans  8.  28;  Ephesians  5.  20).    See  Clirist's  example 
fMatthew  15.  36;  26.  27;  Luke  10.  21;  John  11.  41).    this— 
That  ye  should  "rejoice  evermore,  pray  without  ceasing, 
(and)  in  every  thing  give  thanks,"  "is  the  will  of  God  in 
Christ  Jesus  (as  the  Mediator  and  Revealer  of  that  will, 
observed  by  those  who  are  in  Christ  by  faith,  cf.  Philip- 
pians  3. 14)  concerning  you."    God's  ivill  is  the  believer's 
law.    Lachmann  rightly  reads  commas  at  the  end  of  the 
three  precepts  (v.  16,17,18),  making  "this"  refer  to  all 
three.    19.    Quench  not — The  Spirit  being  a  holy  fire : 
"where  the  Spirit  is.  He  burns"  [Bengel]  (Matthew  3, 11 ; 
Acts  2.  3;  7.  51).    Do  not  throw  cold  water  on  those  who, 
under  extraordinary  inspiration  of  the  Spirit,  stand  up 
to  speak  with  tongues,  or  reveal  mysteries,  or  pray  in 
the  congregation.    The  enthusiastic  exhibitions  of  some 
(perhaps  as  to  the  nearness  of  Clirist's  coming,  exaggera- 
ting Paul's  statement,  2  Thessalonians  2.  2,  By  spirit),  led 
others  (probably  the  presiding  ministers,  who  had  not 
always  been  treated    with  due  respect  by  enthusiastic 
novices,  v.  12),  from  dread  of  entliusiasm,  to  discourage 
the   free   utterances   of    those    really    inspired,    in   the 
Church    assembly.     On    the    otiier    hand,    the   caution 
(r.  21)  was  needed,  not  to  receive   "all"   pretended  re- 
velations as  Divine,  without  "proving"  them.    HO.  pro- 
phesylngs— whether  exercised  in  inspired   teaching,  or 
In    predicting    the    future.      "Despised"    by   some    as 
beneath   "tongues,"  which   seemed    most   miraculous; 
therefore  declared   by  Paul    to  bo  a  greater   gift   than 
tongues,  though  the  latter  were  more  showy  (1  Corin- 
thians 14.  5).     31,  aa.   Some  of  the  oldest  MSS.  insert 
"But."    You  ought  indeed  not  to  "quench"  the  mani- 
festations of  "the  Spirit,"  nor  "despise  prophesyings  ;" 
*'but,"  at  the  same  time,  do  not  take  "all"  as  genuine 
which  professes  to  be  so;  "prove  (test)  all"  such  manifes- 
tations. The  means  of  testing  them  existed  in  the  Church, 
in  those  who  had  the  "discerning  of  spirits"  (1  Corin- 
thians 12. 10;  14.29;  1  John  4.1).    Anotlier  sure  test,  which 
we  also  nave,  is,  to  try  the  professed  revelation  whether  it 
392 


accords  with  Scripture,  as  the  noble  Bereans  did  (Isaiah 
8.  20 ;  Acts  17.  11 ;  Galatians  1. 8,  9).   This  precept  negatives 
the  Romish  priest's  assumption  of  infallibly  laying  down 
the  law,  Avithout  the  laity  having  the  right,  in  the  exer- 
cise of  private  judgment,  to  test  it  by  Scripture.    Lockk 
says.  Those  who  are  for  laying  aside  reason  In  matters  of 
revelation,  resemble  one  who  should  put  out  his  eyes  in 
order  to  use  a  telescope,    hold  last  that  which  Is  good — 
Join  this  clause  with  the  next  clause  (v.  22),  not  merely 
with  the  sentence  preceding.  As  the  result  of  your  "  prov- 
ing all  things,"  and   especially  all  prophesyings,  "hold 
fast  (Lvike  8. 15;  1  Corintliians  11.  2;  Hebrews  2.  1)  the 
good,  and  hold  yourselves  aloof  from,  every  appearance  of 
evil"  ("  every  evil  species."  [Bengel  and  Wahl]).    Do  not 
accept  even  a  professedly  spirit-inspired  communication, 
if  it  be  at  variance  with  the  truth  taught  you  (2  Thessalo- 
nians 2.2).     TiTTMANN  supports  English  Version,  "from 
every  evil  appearance"  or  "semblance."    The  context, 
however,  does  not  refer  to  evil  appearances  in  oukselves 
which  we  ought  to  abstain  from,  but  to  holding  ourselves 
aloof  from  every  evil  appearance  in  othehs  ;  as  for  instance, 
in  the  pretenders  to  spirit-inspired  prophesyings.     In 
many  cases  the  Christian  should  not  abstain  from  what 
has  the  semblance  ("appearance")  of  evil,  tliough  really 
good.    Jesus  healed  on  the  sabbath,  and  ate  with  publi- 
cans and  sinners,  acts  which  wore  the  appearance  of  evil, 
butwhich  were  not  to  be  abstained  from  on  that  account, 
being  really  good.    I  agree  with  Tittmann  ratlier  than 
with  Bengel,  whom  Alford  follows.    The  context  fa- 
vours this  sense :  However  specious  be  the  form  or  outward 
appearance  of  such  would-be  prophets  and  their  prophe- 
syings, hold  yourselves  aloof  from  every  such  form  when 
it  is  evil,  lit.,  "  Hold  yourselves  aloof  from  every  evil  ap- 
pearance" or  "form."    a3.  the  very  God— rather  as  the 
Greek,  "  the  God  of  peace  Himself;"  who  can  do  for  you  by 
His  own  powor  what  I  cannot  do  by  all  my  monitions, 
nor  you  by  all  your  eflforts  (Romans  16.  20 ;  Hebrews  13. 20), 
viz.,  keep  you  from  all  evil,  and  give  you  all  that  is  good. 
sanctify  you — for  holiness  is  the  necessary  condition  of 
"  peace"  (Philippians  4.  6-9).  -wholly — Greek,  (so  that  you 
should  be)  "perfect  in  every  respect."  [Tittmann.]    and 
— i.e.,  "and  so  (omit  I  pray  God;  not  in  the  Greek)  may 
your  .  .  .  spirit  and  soul  and  body  be  preserved,"  <&c. 
wliole— A  different  Greek  word  from  "  wholly."  Translate, 
"Entire;"    with  none   of   the   integral   parts  wanting. 
[Tittmann.]    It  refers  to  man  in  his  normal  integrity,  as 
originally  designed ;  an  ideal  which  shall  be  attained  by 
the  glorified  believer.    All  three,  spirit,  soul,  and  body, 
each  in  its  due  place,  constitute  man  "entire."     The 
"spirit"  links  man  with  the  higher  intelligences  of  heav- 
en, and  is  that  highest  part  of  man  which  is  receptive  of 
the  quickening  Holy  Spirit  (1  Corinthians  15.  47).    In  the 
unspiritual,  the  spirit  is  so  sunk  under  the  lower  animal 
soul  (wliich  it  ought  to  keep  under),  that  such  are  termed 
"animal"   {English  Version,  sensual,  having  merely  the 
body  of  organized  matter,  and  the  soul  the  immaterial  an- 
imating essence),  having  not  the  Spirit  (cf.  1  Corinthians 
2. 14;  Kates,  15.  44,  46-48;  John  3.  6).    The  unbeliever  shall 
rise  with  an  animal  (soul-animated)  body,  but  not  like  the 
believer  with  a  spiritual  (spirit-endued)  body  like  Christ's 
(Romans  8. 11).  blameless  unto— rather  as  Greek,  "  blame- 
lessly (so  as  to  be  in  a  blameless  state)  at  the  coming  of 
Christ."    In  Hebrew,  "peace"  and  "wholly"  (perfect  in 
every  respect)  are  kindred  terms;    so  that  the  prayer 
shows  what  the  title  "God  of  peace"  implies.    BengeIi 
takes  "  wholly"  as  collectively,  all  the  Thessalonians  with- 
out exception,  so  that  no  one  should  fail.    And  "  whole" 
(entire),  individually,  each  one  of  them  entire,  with  "  spirit, 
soul,  and  body."    The  mention  of  tlie  preservation  of  the 
body  accords  with  the  subject  (ch.  4. 16).    Trench  better 
regards  "  wholly"  as  meaning  "Having  perfectly  attained 
the  moral  end,"  viz.,  to  be  a  full-grown  man  in  Christ, 
''Whole,"  complete,  with  no  grace  which  ought  to  be  in  a 
Christian  wanting,  a*.  Faithful— to  His  covenant  prom- 
ises (John  10.  27-29;  1  Corinthians  1.  9;  10.  23;  Philippians 
1.  6).    he  that  calleth  you— God,  the  caller  of  His  people, 
will  cause  His  calling  not  to  fall  short  of  its  designed  end. 
do  it— preserve  an-i  present  you  blameless  at  ttio  coming 


Introduction.                                                     2  THESSALONIANS.  Introduction. 

of  Christ  (v.  23;  Romans  8.  30;  1  Peter  5. 10).  You  must  not  done  at  a  particular  time.  The  earnestness  of  his  adjura- 
look  at  the  foes  before  and  behind,  on  the  right  hand  and  tion  implies  liow  solemnly-important  he  felt  this  divinely- 
on  the  left,  but  to  God's  faithfulness  to  His  promises,  inspired  message  to  be.  Also, as  this  was  the  fikst  of  the 
God's  zeal  for  His  honour,  and  Gods  love  for  those  whom  Epistles  of  the  New  Testament,  he  makes  this  the  occa- 
He  calleth.  25.  Some  oldest  MSS.  read,  "Pray  ye  also  for  sion  of  a  solemn  charge,  that  so  its  being  publicly  read 
(lit.,  concerning)  us ;"  make  us  and  our  work  the  subject  of  should  be  a  sample  of  what  should  be  done  in  the  case  of 
your  prayers,  even  as  we  have  been  just  praying  for  you  the  others,  just  as  the  Pentateuch  and  the  Prophets  were 
(v.  23).  Others  omit  the  "also."  The  clergy  need  much  publicly  read  under  the  Old  Testament,  and  are  still  read 
the  prayers  of  their  flocks.  Paul  makes  the  same  request  in  t|ie  synagogue.  Cf.  the  same  injunction  as  to  the  pub- 
In  the  Epistles  to  Romans,  Ephesians,  Philippians,  Colos-  lie  reading  of  the  Apocalypse,  the  last  of  the  New  Testa- 
aians,  Philemon,  and  2Corintliians ;  not  so  in  the  Epistles  ment  canon  (Revelation  1.  3).  The  "  all"  includes  women 
to  Timothy  and  Titus,  whose  intercessions,  as  his  spirit-  and  children,  and  especially  those  who  could  not  read  it 
ual  sons,  he  was  already  sure  of;  nor  in  the  Epistles  to  1  themselves  (Deuteronomy  31. 12;  Joshua  8.  33-35).  What 
Corinthians  and  Galatians,  as  these  Epistles  abound  in  Paul  commands  with  an  adjuration,  Rome  forbids  under 
rebuke.  36.  Hence  itappears  this  Epistle  was  first  handed  a  curse.  [Bengel.]  Though  these  Epistles  had  difficul- 
to  the  elders,  who  communicated  it  to  "the  brethren."  ties,  the  laity  were  all  to  hear  them  read  (1  Peter  4.  11;  2 
holy  kiss— pure  and  chaste.  "A  kiss  of  charity"  (1  Peter  Peter  3.  10;  even  the  very  young,  2  Timothy  1.  5;  3. 15). 
6.  14).  A  token  of  Cliristian  teilowship  in  those  days  (cf.  "  Holy"  is  omitted  before  "  brethren"  in  most  of  the  old- 
Luke  7.  45 ;  Acts  20.  37),  as  it  is  a  common  mode  of  saluta-  est  MSS.,  though  some  of  them  support  it.  38.  (Note,  2 
tion  in  many  countries.  The  custom  hence  arose  in  the  Corinthians  13. 14.)  Paul  ends  as  he  began  (ch,  1. 1),  with 
early  Chui-ch  of  passing  the  kiss  through  the  cons^regation  "  grace."  The  oldest  MSS.  omit  "Amen,"  which  probably 
at  the  holy  communion  (Justin  Maktyu,  Apology,  1.  65;  was  the  response  of  the  Church  after  the  public  reading 
Apostolic  Conslitutiong^  2. 57),  the  men  kissing  the  men,  and  of  the  Epistle. 

the  women  the  women,  in  the  Lord.  So  in  the  Syrian  The  subscription  is  a  comparatively  modern  addition. 
Church  each  takes  his  neighbour's  right  hand,  and  gives  The  Epistle  was  not,  as  it  states,  written  from  Athens,  but 
the  salutation,  "Peace."  27.  I  charge— GrccAt,  "I  adjure  from  Corinth;  for  it  is  written  in  the  names  of  Silas  and 
you."  read  luito  all— v!2.,  publicly  in  the  congregation  Timothj'  (besides  Paul),  who  did  not  join  the  apostle  be- 
at a  particular  time.  The  Greek  aorist  implies  a  single  act  fore  he  reached  the  latter  city  (Acts  18. 5). 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

THESSALONIANS. 

INTRODUCTION. 

Its  Genuineness  is  attested  by  Polycaep  {Epistola  ad  Philippenses,  sec.  11),  who  alludes  to  ch.  3. 15.  Justin  Martyr, 
Dialogue  with  TrypJwnen  (p.  193.  32),  alludes  to  ch.  2. 3.  iRENiEUS  (3.  ch.  7.,  sec.  2)  quotes  ch.  2. 8.  Clement  of  Alexan- 
dria quotes  eh.  3.  2,  as  Paul's  words  (Stromata,  1.5.,  p.  554;  Paedagogus,  1. 17).  Tertullian  (De  Resurreciio  carnis,  ch.21) 
quotes  ch.  2. 1,  2,  as  part  of  Paul's  Epistle. 

Design.— The  accounts  from  Thessalonica,  after  the  sending  of  the  first  Epistle,  represented  the  faith  and  love  of 
the  Christians  there  as  on  the  increase;  and  their  constancy  amidst  persecutions  unshaken.  One  error  of  doctrine, 
however,  resulting  in  practical  evil,  had  sprung  up  among  them.  The  apostle's  description  of  Christ's  sudden  second 
coming  (1  Theasalonians  4. 13,  &c.,  and  5.  2),  and  the  possibility  of  its  being  at  any  time,  led  them  to  believe  it  was 
actually  at  hand.  Some  professed  to  know  by  "  the  Spirit"  (ch.  2.  2)  that  it  was  so;  and  others  alleged  that  Paul  had 
said  so  when  with  them.  A  letter,  too,  purporting  to  be  from  the  apostle  to  that  efTect,  seems  to  have  been  circulated 
among  them.  (That  ch.  2.  2  refers  to  such  a  spurious  letter,  rather  than  to  St,  Paul's  first  Epistle,  appears  likely  from 
(he  statement,  ch.  3. 17,  as  to  his  autograph  salutation  being  the  mark  whereby  his  genuine  letters  might  be  known.) 
Hence  some  neglected  their  daily  business  and  threw  themselves  on  the  charity  of  others,  as  if  their  sole  duty  was  to 
wait  for  the  coming  of  the  Lord.  This  error,  therefore,  needed  rectifying,  and  forms  a  leading  topic  of  the  second 
Epistle.  He  in  it  tells  them  (ch.  2),  that  before  the  Lord  shall  come,  there  must  first  be  a  great  apostasy,  and  the  Man 
of  Sin  must  be  revealed;  and  that  the  Lord's  sudden  coming  is  no  ground  for  neglecting  daily  business;  that  to  do  so 
•would  only  bring  .scandal  on  the  Church,  and  was  contrary  to  his  own  practice  among  them  (ch.  3.  7-9),  and  that  the 
faithful  must  withdraw  themselves  from  such  disorderly  professors  (ch.  3. 6, 10-15).  Thus,  there  are  three  divisions  of 
the  Epistle:  (1.)  Ch.  1. 1-12.  Commendations  of  the  Thessalonians'  faith,  love,  and  patience,  amidst  persecutions.  (2.) 
Ch.  2. 1-17.  The  error  as  to  the  immediate  coming  of  Christ  corrected,  and  the  previous  rise  and  downfall  of  the  Man 
of  Sin  foretold.  (3.)  Ch.  3. 1-lC.  Exhortations  to  orderly  conduct  in  their  whole  walk,  with  prayers  for  them  to  the  God 
Of  peace,  followed  by  his  autograph  salutation  and  benediction. 

Date  of  Writing.- As  the  Epistle  is  written  in  the  joint  names  of  Timothy  and  Silas,  as  well  as  his  own,  and  as 
these  were  with  him  whilst  at  Corinth,  and  not  witli  him  for  a  long  time  subsequently  to  his  having  left  that  city  (cf. 
Acts  18.  IS,  witii  19.  22;  indeed,  as  to  Silas,  it  is  doubtful  wliether  he  was  ever  subsequently  with  Paul),  It  follows,  the 
place  of  writing  must  have  been  Corinth,  and  the  date,  during  the  one  "year  and  six  months"  of  his  stay  there,  Acts 
18. 11  (viz.,  beginning  witli  the  autumn  of  A.  n.  52,  and  ending  with  the  spring  of  A.  D.  54),  say  about  six  months  after 
his  first  Epistle,  early  in  A.  d.  53. 

Sty'Le.— The  style  is  not  difl'erent  from  that  of  most  of  Paul's  other  writings,  except  in  the  prophetic  portion  of  It 
(ch.  2. 1-12),  whicl)  is  distinguished  from  tliem  in  subjt>ct-matter.  As  is  usual  in  his  more  solemn  passages  (for  instance, 
In  the  denunciatory  and  prophetic  portions  of  his  Epistles,  c.  g.,  cf.  Colossians  2. 8, 16,  with  r.  3 ;  1  Corinthians  15.  24-28, 
wlthv.  8, 9;  Romans  1. 18,  with  y.  8, 10),  his  diction  here  is  more  lofty,  abrupt,  and  elliptical.  As  the  former  Epistle 
dwells  mostly  on  the  second  Advent  in  Its  aspect  of  glory  to  the  sleeping  and  the  living  saints  (1  Thessalonians 4. and 
6.)  so  this  Epistle  dwells  mostly  on  It  in  its  aspect  of  everlasting  destruction  to  the  wicked  and  him  who  shall  be  the 
final  consummation  of  wickedness,  the  Man  of  Sin.  So  far  was  Paul  from  labouring  under  an  erroneous  impression 
aa  to  Christ's  speedy  coming,  when  he  wrote  his  first  Epistle  (which  rationalists  impute  to  him),  that  he  had  distinctly 

393 


PauFs  Oood  Opinion  of  the 


2  THESSALONIANS   L  Faith  and  Patience  of  the  Thcssalonuirui. 


told  them,  -when  he  was  with  them,  the  same  truths  as  to  the  apostasy  being  about  first  to  arise,  which  lie  now  in- 
sist* upon  in  this  second  Epistle  (oh.  2. 5).  Several  points  of  coincidence  occur  between  the  two  Epistles,  confirming 
the  genuineness  of  the  latter.  Tlius,  cf.  ch.  3.  2,  with  1  Thessalonlans  2. 15, 16;  again,  ch,  2. 9,  the  Man  of  Sin  "  coming 
after  the  working  of  Satan,"  wltli  1  Thessalonians  2.  IS;  3. 5,  wliere  Satan's  incipient  work  as  the  hinderer  of  tlie  Gos- 
pel, and  (he  tempter,  appears;  again,  mild  warninrj  Is  enjoined,  1  Thessalonians  5. 14;  but.  In  this  second  Epistle,  when 
the  evil  had  grown  worse,  stricter  discipline  (ch.  3.  6, 11) :  "  withdraw  from"  the  "company"  of  such. 

Paul  probably  visited  Thessalonica  on  his  way  to  Asia  subsequently  (Acts  20.  4),  and  took  with  him  thence  Aris- 
tarchus  and  Secundus,  Thessalonians:  the  former  l)ecame  his  "companion  in  travel,"  and  shared  with  him  his  perils 
at  Ephesus,  also  those  of  his  shipwreck,  and  was  his  "  fellow-prisoner"  at  Rome  (Acts  27. 2 ;  Colossians  4. 10;  Philemon 
21).    According  to  tradition  he  became  bishop  of  Apamea. 


CHAPTER    I. 

Ver.  1-12.    Address  AND  Salutation:  Introduction: 
Thanksgiving  for  their  Growth  in  Faith  and  Love, 

AND  FOR  their  PATIENCE  IN  PERSECUTIONS,  WHICH  ARE 

A  Token  fob  Good  Everlasting  to  tiiem,  and  for 
Perdition  to  their  Adversaries  at  Christ's  Coming: 
Prayer  for  theib  Perfection.  1.  In  Gotl  our  FatH«-r 
—Still  more  endearing  than  the  address,  1  Thessalonians 
1. 1,  "  in  God  the  Father."  3.  from  God  onr  Fatlier— So 
some  oldest  MSS.  read.  Others  omit  "our."  3.  we  nre 
bound— Greefc,"  We  owe  it  as  a  debt"  (ch.  2.  13).  They 
had  prayed  for  the  Thessalonians  (1  Thessalonians  3.  12) 
that  they  might  "increase  and  abound  in  love;"  their 
prayer  having  been  heard,  it  is  a  small  hut  a  bounden  re- 
turn for  them  to  make,  to  thanlc  God  for  it.  Thus,  Paul 
and  his  fellow-missionaries  practise  what  they  preach  (1 
Thessalonians  5. 18).  In  1  Thessalonians  1. 3,  their  thanks- 
giving was  lor  the  Thessalonians'  "faith,  love,  and  pa- 
tience;" here,  for  their  exceeding  growth  in  faith,  and  for 
their  charity  abounding,  meet— right.  "We  are  bound," 
expresses  the  duty  of  thanksgiving  from  its  sulojective 
side  as  an  inward  conviction.  "As  it  is  meet,"  from  the 
objective  side  as  something  answering  to  the  state  of 
circumstances.  [Alford.]  Observe  tlie  exact  corre- 
spondence of  the  prayer  (1  Thessalonians  3.  12,  "The 
Lord  make  you  to  abound  in  love")  and  the  answer, 
"The  love  of  every  one  of  you  all  toward  each  other 
aboundetli"  (cf.  1  Thessalonians  4.  10).  4.  glory  in  you 
—make  our  boast  of  you,  lit.,  "in  your  case."  "Our- 
selves" implies  that  not  merely  did  they  liear  others 
speaking  of  the  Tliessalonians'  faitli,  but  they,  the  mis- 
sionaries themselves,  boasted  of  it.  Cf.  1  Thessalonians  1. 
8,  wherein  the  apostle  said,  their  faith  was  so  well  known 
in  various  places,  that  he  and  his  fellow-missionaries  had 
no  need  to  speak  of  it;  but  here  he  says,  so  abounding  is 
tlieir  love,  combined  with  faith  and  patience,  that  he  and 
his  fellow-missionaries  themselves,  make  it  a  matter  of 
glorying  in  the  various  churches  elsewhere  (he  was  now 
at  Corinth  in  Achaia,  and  boasted  there  of  the  faith  of  the 
Macedonian  churches,  2  Corinthians  10.  15-17;  8.  1,  at  the 
same  time  giving  the  glory  to  the  Lord),  not  only  looking 
forward  to  glorying  thereat  at  Christ's  coming  (1  Thessa- 
lonians 2.  19),  but  doing  so  even  now.  patience— In  1 
Thessalonians  1.3,  "patience  of  hope."  Here  hope  is  tacit- 
ly implied  as  the  ground  of  their  patience;  v.  5,  7  state 
the  object  of  their  hope,  viz.,  the  kingdom  for  which  they 
sufTer.  tribulations— W.,  pressures.  The  Jews  were  the 
Instigators  of  the  populace  and  of  the  magistrates  against 
Christians  (Acts  17. 6,  8),  wliicU  ye  endure— G'j-ee/i;,  "are 
(now)  enduring."  5.  "Wliicli- Your  enduring  these  tribu- 
lations is  a  "token  of  the  righteous  judgment  of  God," 
manifested  in  your  being  enabled  to  endure  them,  and  in 
your  adversaries  thereby  filling  up  tlie  measure  of  their 
guilt.  The  judgment  is  even  now  begun,  but  its  consum- 
mation will  be  at  the  Lord's  coming.  David  (Psalm  73.  1- 
14)  and  Jeremiah  (12. 1-4)  were  peirplexed  at  tlie  wicked 
prospering  and  tlie  godly  suffering.  But  Paul,  by  the 
light  of  the  New  Testament,  makes  this  fact  a  matter  of 
consolation.  It  is  a  proof  (so  the  Greek)  of  the  future 
judgment,  which  will  set  to  riglits  the  anomalies  of  the 
present  state,  by  rewarding  the  now  suffering  saint, 
and  by  punishing  the  persecutor.  And  even  now  "the 
Judge  of  all  the  earth  does  right"  (Genesis  18.  25);  for  the 
godly  are  in  themselves  sinful  and  need  chastisement  to 
Rmeud  them.  What  they  suffer  unjustly  at  the  hands  of 
394 


cruel  men  they  suffer  justly  at  the  hands  of  God ;  and 
they  have  their  evil  things  here,  that  they  may  escape 
condemnation  with  the  world  and  have  their  good  things 
hereafter  (Luke  16.25;  1  Corinthians  11.32).  [Edmunds.] 
tliat  ye  may  be  counted  tvorthy — expressing  the  pur- 
pose of  God's  "righteous  judgment"  as  regards  you.  for 
wliicli — Greek,  "in  behalf  of  which  ye  are  also  suffering" 
(cf.  Acts  5.  41;  9. 16;  Philippians  1.29).  "Worthy"  implies 
tliat,  though  men  are  justified  by  faith,  they  shall  be 
judged  "according  to  their  works"  (Revelation  20. 12;  cf. 
1  Thessalonians  2. 12;  1  Peter  1. 6,7;  Revelation  20. 4).  The 
"also"  implies  the  connection  hetyveen the suffe-t-ing  for  the 
kingdom  and  being  counted  worthy  of  it.  Cf.  Romans  8. 17, 
18.  G.  seeing  (that)  it  is  a  rlgbteons  tiling — ^This  justi- 
fies the  assertion  above  of  there  being  a  "righteous  judg- 
ment" (v.  5),  viz.,  "seeing  that  it  is  (lit.,  '■if  at  least,'  'if  at 
all  events  it  is')  a  righteous  tiling  with  (i.  e.,  in  the  estima- 
tion of)  God"  (which,  as  we  all  feel,  it  certainly  is).  Our 
own  innate  feeling  of  what  is  just,  in  tliis  confirms  what 
is  revealed,  recompense — requite  i?i  kind,  viz.,  tribulation 
to  them  that  trouble  you  (affliction  to  those  that  afflict 
you);  and  to  you  who  are  troubled,  rest  from  trouble.  7, 
rest— governed  by  "to  recompense"  (v.  6).  The  Greek  is 
lit.  relaxation ;  loosening  of  tlie  tension  which  had  pre- 
ceded ;  relaxing  of  the  strings  of  endurance  now  so  tightly 
drawn.  The  Greek  word  for  "rest,"  Matthew  11.28,  is  dis- 
tinct, wz.,  cessation  from  labour.  Also,  Hebrews  4.  9,  "A 
keeping  of  sabbath."  ivitU  txa—viz.,  Paul,  Silas,  and  Tim- 
othy, the  writers,  who  are  troubled  like  yourselves. 
-»vlien— at  the  time  when,  &c.,  not  sooner,  not  later. 
-with  bis  nilglity  angels— rather  as  tlie  Greek,  "with  the 
angels  of  His  might,"  or  "  power,"  i.  e.,  the  angels  who  are 
the  ministers  by  whom  He  makes  His  might  to  be  recog- 
nized (Matthew  13.  41,  42).  It  is  not  their  miglit,  but  His 
might,  which  is  the  prominent  thouglit.  8.  In  flaming 
Are— Greek,  "In  flame  of  fire;"  or,  as  otl)er  oldest  MSS. 
read,  in  fire  of  flame.  This  flame  of  fire  accompanied  His 
manifestation  in  the  bush  (Exodus  3.  2);  also  His  giving 
of  the  law  at  Sinai  (Exodus  19.18);  also  it  shall  accom- 
pany His  revelation  at  His  advent  (Daniel  7.  9, 10),  sym- 
bolizing His  own  bright  glory  and  His  consuming  ven- 
geance against  His  foes  (Hebrews  10.  27;  12.  29;  2  Peter  3. 
7, 10).  taking- ?(7.,  "giving" them,  as  their  portion,  "ven- 
geance." know  not  God— The  Gentiles  primarily  (Psalm 
79.  6;  Galatians  4.  8;  1  Thessalonians  4.  5);  not  of  course 
'  those  involuntarily  not  knowing  God,  but  those  ivilfxilly 
not  knowing  Him,  as  Pharaoh,  who  might  have  known 
God  if  he  would,  but  who  boasted  "I  know  not  the  Lord" 
(Exodus  5.  2);  and  as  tlie  heathen  persecutors  who  might 
have  known  God  liy  tlie  preaching  of  those  whom  they 
persecuted.  Secondarily,  all  who  "profess  to  know  God 
but  in  works  deny  Him''  (Titus  1. 16).  obey  not  tlie  Gos^ 
pel— Primarily  the  unbelieving  Jews  (Romans  10.  3, 16). 
Secondarily,  all  who  obey  not  the  truth  (Romans  2.  8). 
Cbrist- Omitted  by  some  of  tlie  oldest  MSS.,  and  retained 
by  others.  9.  Wlio — Greek,  " Persons  who,"  &.c.  destiue- 
tion  from  tlic  presence  of  the  L.ord— driven /ar/?-or/»  His 
presence.  [Alford.]  The  sentence  emanating  from  Him 
in  person,  sitting  as  Judge  [Bengel],  and  driving  than  far 
from  Him  (Matthew  25.41;  Revelation  6.16;  12.14;  cf.  1 
Peter  3. 12;  Isaiah  2. 10, 19).  "The  presence  of  the  Lord" 
is  the  source  whence  tlie  sentence  goes  forth  ;  "the  glory 
of  His  power"  is  the  Instrument  whereby  the  sentence  is 
carried  into  execution.  [Edmunds.]  But  Alford  better 
interprets  the  latter  clause  (see  v.  10),  driven  "from  the 
manifestation   of  His  power  in  the  glorification  of  Hi* 


ITie  Brethren  Comforted  in  Persecution.  2  THESSALONIANS   II.       Exhortation  to  Steadfastness  in  the  Truth. 


aaints."  Cast  out  from  the  presence  of  the  Lord  is  the  Idea 
at  tlie  root  of  eternal  death  ;  the  hiw  of  evil  left  to  its  un- 
restricted working,  without  one  counteracting  influence 
of  the  presence  of  God,  who  is  the  source  of  all  light  and 
holiness  (Isaiah  66.  21 ;  Mark  9.  4^).  10.  "When  he  shall 
have  come."  glorified  In  Iiig  saints— as  the  element  and 
niirror  in  which  His  glory  shall  shine  brightly  (John  17. 
10).  admired  In  all  them  tliat  believe — Greek,  "tliem 
that  believed."  Once  they  believed,  now  they  see:  they  had 
taken  His  word  on  trust.  Now  His  word  is  made  good 
and  they  need  faith  no  longer.  With  wonder  all  celestial 
intelligences  (Ephesians  3.  10)  shall  see  and  admire  tiie 
Redeemer  on  account  of  the  excellencies  which  He  has 
wrought  in  tiiem.  l>ecausc,  &c.— Supply  for  the  sense, 
among  whom  {viz.,  those  who  shall  be  found  to  have  be- 
lieved) 2/ou,  too,  shall  be;  "because  our  testimony  unto 
(so  the  Greekior  'among')  you  was  believed"  (and  was  not 
rejected  as  by  those  "  who  obey  not  tlie  Gospel,"  v.  S).  The 
early  preaching  of  the  Gospel  was  not  abstract  discus- 
sions, but  a  testimony  to  facts  and  truths  experimentally 
known  (Luke  21.  48;  Acts  1.  8).  Faith  is  defined  by  Bishop 
Pearson  as  "an  assent  unto  truths,  credible  upon  the 
testimony  of  God,  delivered  unto  us  by  the  apostles  and 
prophets"  (originally  delivering  their  testimony  orally, 
but  now  in  their  writings).  "  Glorified  in  His  saints"  re- 
minds us  that  holiness  is  glory  in  the  bud ;  glory  is  holiness 
manifested.  11.  "Wherefore— GveeA?,  "Witli  a  view  to 
which,"  viz..  His  glorification  in  you  as  His  saints,  also 
— ^We  not  only  anticipate  the  coming  glorification  of  our 
Lord  in  His  saints,  but  tt'e  al^o  pray  con  cerning  (so  th  e  Greek) 
YOU.  onr  God— whom  we  serve,  connt  yon  -^vortliy 
—The  prominent  position  of  the  "you"  in  the  Greek 
makes  it  the  emphatic  word  of  the  sentence.  May  you  be 
found  among  the  saints  whom  God  shall  count  worthy 
of  their  calling  (Ephesians  4.  1)!  There  is  no  dignity 
in  us  Independent  of  God's  calling  of  us  (2  Timothy  1. 
9).  The  calling  here  is  not  merely  the  first  actual  call, 
bnt  the  whole  of  God's  electing  act,  originating  in  His 
"purpose  of  grace  given  us  in  Christ  before  the  world 
began,"  and  having  its  consummation  in  glory,  the  good 
pleasure  of,  <tc.— on  the  part  of  God.  [Bengel.]  fuith- 
on  your  part.  Alford  refers  tlie  former  clause,  "good 
pleasure,"  &c.,  also  to  man,  arguing  that  the  Greek  for 
goodness  is  never  applied  to  God,  and  translates,  "All  [i.  e., 
every  possible]  right  purpose  of  goodness."  Wahl,  "All 
sweetness  of  goodness,"  i.  e.,  impart  in  full  to  you  all  the 
refreshing  delights  of  goodness.  I  think  that,  as  in  the 
previous  and  parallel  clause,  "calling"  refers  to  God's 
purpose;  and  as  the  Greek  for  "good  pleasure''  mostly  is 
used  of  God,  we  ouglit  to  translate,  "  fulfil  (His)  every  gra- 
cious purpose  of  goodness"  (on  your  part),  i.  c.,  fully  perfect 
in  you  all  goodness  accoi-ding  to  His  gracious  purpose. 
Tiius,  "the  grace  of  our  God,"  v.  12,  corresponds  to  God's 
•good  pleasure"  here,  wlilch  confirms  the  JEngtijih  Version, 
Just  as  "  the  grace  of  the  Loi-d  Jesus  Christ"  is  parallel  to 
"work  of  faith,"  as  Christ  especially  is  tlie  object  of  faitli. 
"The  work  of  faith  ;"  Greek, "  (no  article;  supply  from  the 
previous  clause  all)  worU.  of  faitli;"  faith  manifested  by 
wo;-*,  wliicli  is  its  perfected  development  (James  1.4;  cf. 
Kote,  I  Thessalonians  1.  3).  M'orking  reality  of  faith,  tvlth 
power — Greek,  "  in  pom'eii,"  t.  e.,  "  powerfully  fulfil  in  you" 
(Colossian's  1.  11).  I'J.  the  name  of  our  Lord  Jesus— Our 
Lord  Jesus  i?i  His  manifested  jiersonalily  a^  the  God-man. 
Inyott,  and  ye  in  him— reciprocal  glorification;  cf.  Isa- 
iah 28.  5,  "The  Lord  of  hosts  sliali  Ije  .  .  .  a  crown  of  glory 
and  ...  a  diadem  of  beauty  unto  .  .  .  Ilis  people,"  witli 
Isaiah  62.  3,  "Thou  (Zion)  sliall  be  a  crown  of  glory  in  tlie 
hand  of  the  Lord,  and  a  royal  diadem,"  &c.  (Jolin  21. 10; 
Galatians  1.24;  1  Peter  4.  II).  The  believer's  graces  re- 
dound to  Christ's  glory,  and  His  glory,  as  their  Head, 
reflects  glory  on  them  as  tlie  members,  the  grace  of  our 
God  and  the  Lord  Jesus  Christ— There  is  but  one  Greek 
article  to  both.  Implying  the  Inseparable  unity  of  God  and 
the  Lord  Jesus. 

CHAPTER    II. 

Ver.  1-17.     CORKECTION  OF  THEIR  ERROR  AS  TO  CHRIST'S 
1  MMKDIATE  COMING.    TUE  APOSTASY  THAT  MUST  PRECEDE 


IT.    EXHORTATION  TO  STEADFASTNESS,  INTRODUCED  WITH 

Thanksgiving  for  their  Election  by  God.  1.  Now— 
rather,  "But;"  marking  the  transition  from  his  prayers 
for  them  to  entreaties  to  them,  we  beseech  you — or 
"entreat  j'ou."  He  uses  affectionate  entreaty  to  win 
them  over  to  the  right  view,  rather  than  stern  reproof, 
by- rather,  "  with  respect  to;"  as  the  Greek  for  "of"  (2 
Corinthians  1.  8).  our  gathering  together  unto  him— 
the  consummating  or  final  gathering  together  of  the 
saints  to  Him  at  His  coming,  as  announced,  Matthew  24. 
31 ;  1  Thessalonians  4. 17.  The  Greek  noun  is  nowhere  else 
found  except  Hebrews  10.  2.5,  said  of  the  assembling  together 
of  believers  for  congregational  worship.  Our  instinctive 
fears  of  the  judgment  are  dispelled  by  the  thought  of 
being  gathered  together  unto  Him  ("even  as  the  hen 
gathereth  her  chickens  under  her  wings"),  which  ensures 
our  safety.  3.  soon— on  trifling  grounds,  without  due 
consideration,  shaken— ii7.,  tossed  as  ships  tossed  by  an 
agitated  sea.  Cf.  for  the  same  image,  Ephesians  4. 14.  In 
miud— rather  as  the  Greek,  "from  your  mind,"  i.  e.,  from 
your  mental  steadfastness  on  tlie  subject,  troubled — 
This  verb  applies  to  emotional  agitation;  as  "shaken"  to 
intellectical.  by  spirit — by  a  person  professing  to  have  the 
s'pirit  of  prophecy  (1  Corinthians  12.8-10;  1  John  4.1-3). 
The  Thessalonians  had  been  warned  (1  Thessalonians  5. 
20,  21)  to  "prove"  such  professed  prophesyings,  and  to 
"hold  fast  (only)  that  which  is  good."  by  word- o/ 
mouth  (cf.  V.  5, 15) ;  some  word  or  saying  alleged  to  be  that 
of  St.  Paul,  orally  communicated.  If  oral  tradition  was 
liable  to  such  perversion  in  the  apostolic  age(cf.  a  similar 
instance,  John  21.23),  how  much  more  in  our  age!  by 
letter  as  from  us — pui'porting  to  be  from  us,  whereas  it 
is  a  forgery.  Hence  he  gives  a  test  by  which  to  know  his 
genuine  letters  (ch.  3  17).  day  of  Christ— The  oldest  MSS. 
read,  "daj'  of  the  Lord."  is  at  hand— rather,  "is  immedi- 
ately imminent,"  lit.,  "is  present;"  "is  instantly  coming.'' 
Christ  and  His  apostles  always  taught  that  the  day  of  the 
Lord's  coming  is  ai  hand;  and  it  is  not  likely  that  Paul 
would  imply  anything  contrary  here;  what  he  denies  is, 
that  it  is  so  immediately  imminent,  instant,  or  present,  as  to 
justify  the  neglect  of  every-day  worldly  duties.  Chrys- 
ostom,  and  after  him  Alford,  translates,  "Is  [already] 
present"  (cf.  2  Timothy  2.  18),  is  a  kindred  error.  But 
in  2  Timothy  3.  1,  the  same  Greek  verb  is  translated 
"come."  Wahl  supports  this  view.  The  Greek  is 
usually  used  of  actual  presence;  but  is  quite  susceptible 
of  the  translation,  "Is  all  but  present."  3.  by  any  means 
—Gh-eek,  "  in  any  manner."  Clirist,  in  Matthew  24.  4,  gives 
the  same  warning  in  connection  with  tlie  same  event. 
He  had  indicated  three  ways  (v.  2)  in  which  they  might 
be  deceived  (cf.  other  ways,  v.  9,  and  Matthew  24.  5,  24).  a 
fulling  away— rather  as  the  Greek,  "  the  falling  away," 
or  "apostasy,"  viz.,  the  one  of  which  "I  told  you"  before 
(v.  5),  "when  I  was  yet  with  you,"  and  of  which  the  Lord 
gave  some  intimation  (Matthew  24. 10-12;  John  5.43).  that 
man  of  sin  be  revealed — the  Greek  order  is,  "And  there 
have  been  revealed  the  man  of  sin."  As  Christ  was  first 
in  mystery,  and  afterwards  revealed  (1  Timothy  3. 16),  so 
Anticlirist  (the  term  used  1  John  2. 18;  4.  3)  is  first  in  mys- 
tery, and  afterwards  shall  bo  developed  and  revealed  (r. 
7-9).  As  righteousness  found  its  embodiment  in  Christ, 
"the  Lord  our  righteousness,'"  so  "sin"  shall  have  Its 
embodiment  in  "the  man  of  sin."  The  hindering  power 
meanwhile  restrains  its  manifestation;  when  that  shall 
be  removed,  then  this  manifestation  shall  take  place. 
The  articles,  "the  apostasy,"  and  "t?ie  man  of  sin,"  may 
also  refer  to  their  being  well  known  as  foretold  by  Daniel  7. 
8,  2.5,  "the  little  horn  speaking  great  words  against  the 
Most  High,  and  thinking  to  change  times  and  laws ;"  and 
11.  36,  the  wilful  king  who  "shall  exalt  and  magnify  him- 
self above  every  God,  and  sliall  speak  marvellous  things 
against  the  God  of  gods;  neither  shall  he  regard  any 
God."  the  sou  of  perdition— a  title  applied  besides  to 
Judas  (the  traitor,  Jolin  17. 12),  and  to  none  else.  Anti- 
christ (the  second  "beast"  coming  up  out  of  the  earth; 
therefore  shall  at  first  be  "like  a  lamb,  whilst  bespeaks 
as  a  dragon"  (Revelation  13.11);  "coming  in  peaceably 
and  by  flatteries,"  "working  deceitfully,"  but  "his  heart 

395 


The  Eeielation  of  the  Man  of  Sin, 


2  THESSALONIANS  n. 


who  SUteth  in  the  Temple  of  Ood. 


Bhall  be  against  the  holy  covenant"  (Daniel  11.  21,  23,  28, 
30).  Seeds  of  "  the  falling  away"  soon  appear  (1  Timothy 
4.  1-3),  but  the  full  development  and  concentration  of 
these  anti-Christian  elements  in  one  person  are  still  to 
appear.  Contrast  the  King  of  Zion's  coming  as  Jesus: 
(1.)  Righteous  or  just;  (2.)  having  salvation;  (3.)  loivly ; 
•whereas  Antichrist  is  (1.)  "The  man  of  (the  embodiment 
of)  sin;  (2.)  the  son  of  perdition  ;  (3.)  exalting  himsel/ above 
all  that  is  worshipped.  He  is  the  son  of  perdition,  as  con- 
signing many  to  it,  and  finally  doomed  to  it  himself 
(Revelation  17.  8, 11).  "He  whose  essence  and  inheritance 
is  perdition."  [Alfokd.]  As  "  the  kingdom  of  heaven"  is 
first  brought  before  us  in  the  abstract,  then  in  the  con- 
crete, the  King,  the  Lord  .lesus ;  so  here,  first  we  have  (v. 
7)  "the  mystery  of  iniquity,'"  then  "the  iniquitous  one"  {v. 
8).  Doubtless  "  the  apostasy"  of  Romanism  (the  abstract) 
is  one  of  the  greatest  instances  of  the  working  of  the  mys- 
tery of  iniquity,  and  its  blasphemous  claims  for  the  Pope 
(the  concrete)  are  forerunners  of  the  final  concentra- 
lion  of  blasphemy  in  the  man  of  sin,  who  shall  not 
merely,  as  the  Pope,  usurp  God's  honour  as  vicegerent 
of  God,  but  oppose  God  openly  at  last.  *.  Daniel  11. 
36,  37  is  here  referred  to.  The  words  used  there  as  to 
Antiochus  Epiphanes,  St.  Paul  implies,  sliall  even  be 
more  applicable  to  the  man  of  sin,  who  is  the  New 
Testament  actual  Antichrist,  as  Antiochus  was  the 
Old  Testament  typical  Antichrist.  The  previous  world- 
kingdoms  had  each  one  extraordinary  person  as  its  re- 
presentative head  and  embodiment  (thus  Babylon  had 
Nebuchadnezzar,  Daniel  2.  38,  end;  Medo-Persia  had  Cy- 
rus ;  Greece  had  Alexander,  and  Antiochus  Epiphanes,  the 
forerunner  of  Anticlirist);  so  the  fourtli  and  last  world- 
kingdom,  under  which  we  now  live,  shall  have  one  final 
head,  the  concentrated  embodiment  of  all  the  sin  and  laiv- 
less  iniquity  which  have  been  in  Pagan  and  Papal  Rome. 
Rome's  final  phase  will  probably  be  an  unholy  alliance 
between  idolatrous  superstition  and  godless  infidelity. 
AVho  opposetli  and  exalteth  himself— There  is  but  one 
Greek  article  to  both  participles,  implying  that  the  reason 
why  he  opposeth  himself  is  in  order  that  he  may  exalt  him- 
self above,  &c.  Alford  takes  the  former  clause  absolutelj% 
"  He  that  withstands  (Christ),"  i.  e..  Antichrist  (1  John  2. 
18).  As  at  the  conclusion  of  the  Old  Testament  period, 
Israel  apostate  allied  Itself  with  the  heathen  world-power 
against  Jesus  and  His  apostles  (Luke  23. 12;  and  atThessa- 
ionica.  Acts  17.5-9),  and  was  in  righteous  retribution  pun- 
ished by  the  instrumentality  of  the  world-power  itself 
(Jerusalem  being  destroyed  by  Rome),  Daniel  9.  26,  27;  so 
the  degenerate  Church  (become  an  "harlot"),  allying 
Itself  with  the  godless  world-power  (the  "  beast "  of  Reve- 
lation) against  vital  religion  (i.  e.,  the  harlot  sitting  on  the 
beast),  shall  be  judged  by  that  world-power  which  shall 
be  finally  embodied  in  Antichrist  (Zechariah  13.  S,  9;  H.  2; 
Revelation  17.  IG,  17).  In  this  early  Epistle,  the  apostate 
Jewish  Church  as  the  harlot,  and  Pagan  Rome  as  the 
beast,  form  the  historical  background  on  which  Paul 
draws  his  prophetic  sketch  of  the  apostasy.  In  tlie  Pasto- 
ral Epistles,  which  were  later,  this  prophecy  appears  in 
connection  with  Gnosticism,  which  had  at  that  time  in- 
fected the  Church.  The  harlot  (tlie  apostate  Church)  is 
first  to  be  judged  by  the  beast  (the  world-power)  and  its 
kings  (Revelation  17. 16) ;  and  afterwards  the  beasts  and 
their  allies  (with  the  personal  Antichrist  at  their  head, 
who  seems  to  rise  after  the  judgment  on  the  harlot,  or 
apostate  Church)  shall  be  judged  by  the  coming  of  Jesus 
Himself  (Revelation  19.  20).  Anti-Christian  tendencies 
produce  different  Antichrists;  these  separate  Antichrists 
shall  hereafter  find  their  consummation  in  an  individual 
exceeding  them  all  in  the  intensity  of  his  evil  character. 
[AUBERLEN.]  But  judgment  soon  overtakes  him.  He  is 
necessarily  a  child  of  death,  immediately  after  his  ascent 
as  the  beast  out  of  the  bottomless  pit  going  into perditioiiiKeve- 
lation  17.  8,  11).  Idolatry  of  self,  spiritual  pride,  and  rebellion 
against  God,  are  his  characteristics;  as  Christ-worship,  hu- 
mility, SiHd.  dependence  on  God,  characterize  Christianity. 
He  not  merely  assumes  Christ's  character  (as  the  "  false 
Christa,"  Matthew 24.  24),  but  "opposes"  Christ.  The  Greek 
*mplies  one  situated  on  an  opposite  side  (cf.  1  John  2.  22-  2 
396 


John  7).  One  who,  on  the  destruction  of  every  religion, 
shall  seek  to  establish  his  own  throne,  and  for  God's  great 
truth,  "God  is  man,"  to  substitute  his  own  lie,  "Man  ii 
God."  [Trench.]  above  all  that  Is  called  God— (1  Co- 
rinthians 8.  5.)  The  Pope  (for  instance,  Clement  VI.)  has 
even  commanded  the  angels  to  admit  into  Paradise,  with- 
out the  alleged  pains  of  purgatory,  certain  souls.  But  still 
this  is  only  a  foreshadowing  of  the  Antichrist,  who  will 
not,  as  the  Pope,  act  in  God's  name,  but  against  God.  or 
that  is  -worshipped— Rome  here  again  gives  a  presage  of 
Antichrist.  The  Greek  is  Sebasma;  and  Sebastus  is  the 
Greek  for  Augustus,  who  was  worshipped  as  the  secular 
ruler  and  divine  vicegerent.  The  Papacy  has  risen  on  the 
overthrow  of  Ccesar's  power.  Antichrist  shall  exalt  him- 
self above  every  object  of  worship,  whether  on  earth  as  the 
Cffisar,  or  in  heaven  as  God.  The  various  prefigurations 
of  Antichrist,  Mohammed,  Rome,  Napoleon,  and  modern 
infidel  secularism,  contain  only  some,  not  all,  his  character- 
istics. It  is  the  union  of  all  in  some  one  person  thatshall 
form  the  full  Antichrist,  as  the  union  In  one  Person,  Je- 
sus, of  all  the  types  and  prophecies  constituted  the  full 
Christ.  [OiiSHAUSEN.]  In  the  temple  of  God  .  .  .  that 
he  is  God— "He  will  reign  a  time,  times,andhalf  a  time  " 
(Daniel  7;  25),  t.  e.,  three  and  a  half  years,  and  will  sit  in 
the  temple  at  Jerusalem;  then  the  Lord  shall  come  from 
heaven  and  cast  him  into  the  lake  of  fire,  and  shall  bring 
to  the  saints  the  times  of  their  reigning,  the  seventh  day 
of  hallowed  rest,  and  give  to  Abraham  the  promised  in- 
heritance." [Iren^US, -ddt'ersits  JHTccreses,  30.  4.]  sho-wiug 
himself— with  blasphemous  and  arrogant  dispi-AY  (cf.  a 
type.  Acts  12.  21-23).  The  earliest  Fathers  unanimously 
looked  for  a  personal  Antichrist.  Two  objections  exist 
to  Romanism  being  regarded  tfie  Antichrist,  though  pro- 
bably Romanism  will  leave  its  culmination  in  him:  (1.)  So 
far  is  Romanism  from  opposing  all  that  is  called  God,  that 
adoration  of  gods  and  lords  many  (the  Virgin  Mary  and 
saints)  is  a  leading  feature  in  it ;  (2.)  the  Papacy  has  ex- 
isted for  more  than  twelve  centuries,  and  yet  Christ  is  not 
come,  whereas  the  prophecy  regards  the  final  Antichrist 
as  short-lived,  and  soon  going  to  perdition  through  the 
coming  of  Christ  (Revelation  17.  8, 11).  Gregory  the  Great 
declared  against  the  patriarcli  of  Constantinople,  that 
whosoever  should  assume  the  title  of  "  universal  bishop" 
would  be  "the  forerunner  of  Antichrist."  The  Papacy 
fulfilled  this  his  undesigned  prophecy.  The  Pope  has 
been  called  by  his  followers,  "Our  Lord  God  the  Pope;" 
and  at  his  inauguration  in  St.  Peter's,  seated  in  his  chair 
upon  the  high  altar,  which  is  treated  as  his  footstool,  he 
has  vividly  foreshadowed  him  who  "exalteth  himself 
above  all  that  is  called  God."  An  objection  fatal  to  in- 
terpreting the  temple  of  God  here  as  the  Church  (1  Corinth- 
ians 3. 16, 17 ;  6. 19)  is,  the  apostle  would  never  designate  the 
apostate  anti-Cliristian  Churcli  "  the  temple  of  God."  It  is 
likely  that,  as  Messiah  was  revealed  among  the  Jews  at 
Jerusalem,  so  Antimessiali  shall  appear  among  them 
when  restored  to  their  own  land,  and  after  they  have  re- 
built their  temple  at  Je7-usuleni.  Thus  Daniel  11,  41,  45  (see 
my  notes  there),  corresponds,  "He  shall  enter  the  glorious 
land  (Judea),  and  he  shall  plant  the  tabernacles  of  his 
palaces  between  the  seas  in  the  glorious  holy  mountain;" 
and  then  (Daniel  12.  1)  "Michael,  the  great  prince,  shall 
stand  up"  to  deliver  God's  people.  Cf.  JVote,  Daniel  9.  26, 
27.  Also  the  king  of  Assyria,  type  of  Antichrist  (Isaiah  14. 
12-14).  "Lucifer"  (a  title  of  Messiah,  assumed  by  Anti- 
christ, Revelation  22. 16);  "I  will  exalt  my  throne  above 
the  stars  of  God."  "  I  will  sit  upon  the  mount  of  the  congre- 
gation (i,  e.,  God's  place  of  meeting  His  people  of  old,  the 
temple),  in  the  sides  of  the  north  (Psalm  48.  2);  I  will  be  like 
the  Most  High."  Revelation  11.  1,  2,  "The  temple  of  God 
.  .  .  the  holy  city  "  (viz.,  Jerusalem,  Matthew  4.  5),  cf. 
Psalm  68. 18,  29,  referring  to  a  period  since  Christ's  ascen- 
sion, therefore  not  yet  fulfilled  (Isaiah  2.1-3;  Ezekiel,  chs. 
40.-44. ;  Zechariah  14. 10-20 ;  Malachi  3. 1).  "In  the  temple  of 
God,"  implies  that  it  is  an  internal,  not  an  external,  enemy 
which  shall  assail  the  Church.  Antichrist  shall,  the  first 
three  and  a  half  years  of  the  prophetical  week,  keep  the 
covenant,  then  break  it  and  usurp  Divine  honours  in  the 
midst  of  the  week.    Some  think  Antichrist  will  be  a  Jew 


The  Revelation  of  the  Man  of  Sin, 


2  TIIESSALONIANS   11. 


who  Sitteth  in  the  Temple  of  God. 


At  all  events  he  will,  "by  flatteries,"  bring  many,  not 
only  of  the  Gentiles,  but  also  of  "  the  tribes  "  of  Israel  (so 
the  Greek  for  "kindreds,"  Revelation  11.  8,  9),  to  own  him 
as  their  long-looked-for  Messiah,  In  the  same  "citj' where 
our  Lord  was  crucified."  "  Sitteth  "  here  implies  his  oc- 
cupying the  place  cf  power  and  majesty;  in  opposition 
to  Him  who  "sitteth  on  the  right  hand  of  the  Majesty 
on  high"  (Hebrews  1.  3),  and  who  shall  come  to  "sit" 
there  where  the  usurper  had  sat  (Matthew  26.  64). 
Ifote,  Daniel  9.  27;  Revelation  11.  2,  3,  9,  11.  Cf.  Eze- 
klel  28.  2,  3,  6,  9,  10,  13,  U,  16,  as  to  Tyre,  the  type  of 
Antichrist,  characterized  by  similar  blasphemous  arro- 
gance. 5.  Remember,  &c.— Confuting  those  who  repre- 
sent Paulas  having  laboured  under  error  as  to  Christ's 
immediate  coming  when  writing  his  first  Epistle,  and  as 
now  correcting  that  error.  I  told  yow— more  tlian  once, 
lit.,  "  I  was  telling,"  or  "  used  to  tell."  6.  no-*v  ye  Icnoiv— 
by  mj'  having  told  you.  The  power  must  have  been  one 
"known"  to  the  Thessalonians.  what  ^vlthholcletli — 
that  -which  holds  him  back;  "keeps  him  ineliecli:"  the 
power  that  has  restrained  the  man  of  sin  from  liis  full 
and  final  development,  is  the  moral  and  conservative  influ- 
ence of  political  states  [Olshattsen]:  the  fabric  of  human 
polity  as  a  coercive  power ;  as  "  he  who  now  lettetli  "  refers 
to  those  who  rule  that  polity  by  wliich  the  great  upbursting 
of  godlessness  is  keptdown.  [Alford.]  The"wlial  witli- 
holdeth "  refers  to  the  general  hindrance;  "he  who  now 
letteth,"  to  t?te  person  in  whom  that  hindrance  is  summed  up. 
Romanism,  as  a  forerunner  of  Antichrist,  was  thus  kept 
In  check  by  the  Roman  emperor  (iha  then  representative 
of  the  coercive  power)  until  Constantine,  having  removed 
the  seat  of  empire  to  Constantinople,  the  Roman  bishop 
by  degrees  first  raised  himself  to  precedency,  then  to  pri- 
macy, and  then  to  sole  empire  above  the  secular  power. 
The  historical  fact  from  which  Paul  starts  in  his  predic- 
tion, was  probably  the  emperor  Claudius'  expulsion  of 
the  Jews,  the  representative  of  the  anti-Christian  adver- 
sary In  Paul's  day,  from  Rome,  thus  "  withholding  "  them 
In  some  degree  in  their  attacks  on  Christianity;  tliis  sug- 
gested the  principle  holding  good  to  the  end  of  time,  and 
about  to  find  its  final  fulfilment  in  tlie  removal  of  the 
withholding  person  or  authority,  whereupon  Antichrist  in 
his  worst  shape  shall  start  up.  that  he  might  be — Greek, 
"in  order  that:"  ye  know  that  which  keeps  him  back,  in 
God's  purposes,  from  being  sooner  manifested,  "in  order 
that  he  may  be  revealed  in  his  own  time  "  (i.  e.,  the  time  ap- 
pointed by  God  to  him  as  his  proper  time  for  being  man- 
ifested), not  sooner  (cf.  Daniel  II.  3o).  The  removal  of  the 
withholding  power  will  be  when  the  civil  polity,  derived 
from  the  Roman  empire,  which  is  to  be,  in  its  last  form, 
divided  into  ten  kingdoms  (Revelation  17.  3, 11-13),  shall, 
with  its  leading  representative  head  for  the  time  being 
("he  who  now  letteth,"  Greek,  "  withlioldeth,"  as  in  v.  6), 
yield  to  the  prevalent  godless  "lawlessness"  with  "the 
lawless  one  "  as  its  embodiment.  ITie  elect  Church  and  the 
Spirit  cannot  well  be,  as  De  Burgh  suggests,  the  withhold- 
ing povrer  meant;  for  both  shall  never  be  wholly  "taken 
outof  the  way  "  (Matthew  2S.  20).  However,  the  testimony 
of  the  elect  Church,  and  tJie  Spirit  in  her,  are  the  great  hin- 
drance to  the  rise  of  the  apostasy  ;  and  it  is  possible  that, 
though  the  Lord  shall  have  a  faithful  few  even  then,  yet 
the  full  energy  of  the  Spirit  in  the  visible  Church,  counter- 
acting the  energy  or  "  working  "  of  "  the  mysterj'  of  law- 
lessness "  by  the  testimony  of  the  elect,  shall  have  been 
so  far  "  taken  out  of  the  waj-,"  or  set  aside,  as  to  admit  the 
manifestation  of  "the  lawless  one;"  and  so  Dk  Hijroh's 
view  may  be  right  (Luke  IS.  8;  Revelation  11.  3-12).  This 
was  a  power  of  which  the  Thessalonians  might  easily 
"know"  through  Paul's  Instruction.  7.  the  mystery  of 
Iniquity— the  counterwork  to  "  the  mystery  of  godliness  " 
(1  Timothy  3. 16).  Ant.-Christianity  latently  working,  as 
distinguished  from  its  final  open  manifestation.  "Mys- 
tery" In  Scripture  means,  not  what  remains  always  a 
secret,  but  that  which  is  for  a  while  hidden,  but  in  due 
time  manifested  (cf.  Ephesians  3.  4,  .5\  Satan  will  resort 
to  a  mode  of  opposition  more  conformed  to  the  then  im- 
minent "appearing"  and  "presence"  of  the  Saviour,  and 
will  anticipate  Him  with  a  last  effort  to  maintain  the  do- 


minion of  the  world  [De  Bttrqh],  just  as  at  His  first  ad- 
vent he  rushed  into  open  opposition,  by  taking  possession 
of  the  bodies  of  men.  "Iniquity,''  Greek,  lawlessness;  de- 
fiant rejection  of  God's  law  (cf.  li'ote,  Zechariah  5.  9, 10). 
"Wickcd7iess"  (translated  by  the  LXX.  by  the  same  Greek, 
meaning  "lawlessness,"  which  St.  Paul  employs  here), 
embodied  there  as  a  woman,  answers  to  "the  mystery  of 
iniquity,"  here  embodied  finally  in  "the  man  of  sin:"  as 
the  former  was  ultimately  banished  for  ever  from  the 
Holy  Land  to  herown  congenial  soil,  Babylon,  so  iniquity 
and  the  man  of  sin  shall  fall  before  Michael  and  the  Lord 
Himself,  who  shall  appear  as  the  Deliverer  of  His  people 
(Daniel  12.  1-3;  Zechariah  14.  3-9).  Cf.  Matthew  12.  43.  The 
Jewish  nation  dispossessed  of  the  evil  spirit,  the  demon 
of  idolatry  being  cast  out  through  the  Babylonian  cap- 
tivity, receives  ultimately  a  worse  form  of  the  evil  spirit, 
Christ-opposing  self-righteousness.  Also,  the  Christian 
Church  in  course  of  time  taken  possession  of  by  the  de- 
mon of  Romish  idolatry,  then  dispossessed  of  it  by  the 
Reformation,  then  its  house  "garnished"  by  hypocrisy, 
secularity,  and  rationalism,  but  "swept  empty"  of  living 
faith,  then  finally  apostatizing  and  repossessed  by  "the 
man  of  sin,"  and  outwardly  destroyed  for  a  brief  time 
(though  even  then  Christ  shall  have  witnesses  for  him 
among  both  the  Jews,  Zechariah  13.  9,  and  Gentiles,  Mat- 
thew 28.  20),  when  Christ  shall  suddenly  come  (Daniel  11. 
32-45;  Luke  18.  7,  8).  already— (3  John  9.  10;  Colossians  2. 
lS-23;  1  Timothy  4.  1)— cf.  "even  now  already"  (1  John  2. 
IS;  4.  3)  as  distinguished  from  "in  his  own  time"  of  being 
revealed  hereafter.  Antiquity,  it  appears  from  hence,  is 
not  a  justification  for  unscriptural  usages  or  dogmas, 
since  these  were  "already,"  even  in  Paul's  time,  begin- 
ning to  spring  up:  the  written  word  is  the  only  sure  test. 
"Judaism  infecting  Christianity  is  the  fuel;  tlie  mystery 
of  iniquity  is  the  spark."  "It  is  one  and  the  same  im- 
purity diffusing  itself  over  many  ages."  [Bengel.]  only 
he  tvho  now  letteth  tm.ll  fci— The  italicized  words  are  not 
in  the  Greek.  Therefore,  translate  rather,  "Only  (r.  e.,  the 
continuance  of  the  mystery  of  iniquity-working  will  be 
only)\mti\  he  who  now  withholdeth  (\\\e  same  Greek  as  in 
V.  6)  be  taken  out  of  the  way."  "  Only  (waiting,  Hebrews 
10. 13)  until  he,''  &c.  Then  it  will  M-ork  no  longer  in  mys- 
tery,hut  in  open  manifestation.  8.  ITrans^a^e,  "The  law- 
less one;"  the  embodiment  of  all  the  godless  "lawless- 
ness "  which  has  been  working  in  "  mystery  "  for  ages  (r. 
7):  "the  man  of  sin"  (v.  3).  -wbom  the  Lord— Some  of 
the  oldest  MSS.  read,  "the  Lord  Jesus."  How  awful  that 
He  whose  verj'  name  means  God-Saviour,  shonld  appear 
as  the  Destroyer;  but  the  salvation  of  the  Church  requires 
the  destruction  of  her  foe.  As  the  reign  of  Israel  in  Ca- 
naan was  ushered  in  by  judgments  on  the  nations  for  apos- 
tasy (for  the  Canaanites  were  originally  worshippers  of 
the  true  God:  thus  Melchisedek,  king  of  Salem,  was  the 
"priest  of  the  most  high  God,"  Genesis  14.18:  Ammon 
and  Moab  came  from  righteous  Lot),  so  the  Son  of  David's 
reign  in  Zion  and  over  the  whole  earth,  is  to  be  ushered 
in  by  judgments  on  the  apostate  Christian  world.  con> 
Slime  .  .  .  and  .  .  .  destroy — So  Daniel  7.  26,  "consume 
and  destroy;"  Danielll.45.  He  shall  "consume"  him  by 
His  mere  breath  (Isaiah  11. 4;  30.  33):  the  sentence  of  judg* 
ment  being  the  sharp  sword  tli.at  goeth  out  of  His  mouth. 
(Revelation  19.  15,  21).  Antichrist's  manifestation  and  de- 
struction are  declared  in  the  same  breath  ;  at  his  greatest 
height  he  is  nearest  his  fall,  like  Herod  his  type  (Isaiah  1. 
31-27;  Acts  12.  20-23).  As  the  advancing  fire,  whilst  still  at 
a  distance  consumes  little  insects  [Chrysostom]  by  Its 
mere  heat,  so  Christ's  mere  approach  Is  enough  to  con- 
sume Antichrist.  The  mere  "appearance  of  the  coming" 
of  the  Lord  of  glory  is  sufllcient  to  show  to  Antichrist 
his  perfect  nothingness.  He  is  seized  and  "cast  alive 
into  the  lake  of  fire"  (Revelation  19.20).  So  the  world- 
kingdoms,  and  the  kingdom  of  the  beast,  give  place 
to  that  of  the  Son  of  man  and  His  saints.  The  GreeK 
for  "destroy  "  means  "abolish  "  (the  same  Greek  is  so 
translated,  2  Timothy  1.  10);  i.e.,  cause  every  vestige  of 
him  to  disappear.  Cf.  as  to  Gog  attacking  Israel  and  d«*- 
stroyed  by  Jehovah  (Ezekiel  38.  and  39.),  so  as  not  to  leav« 
a  vestige  of  him.    with  the  brightness  of  his  comlii(r— 

397 


The  Discovery  of  Antichrist, 


2  THESSALONIANS  II. 


before  the  Day  of  the  Lord. 


Greek,  "  the  manifestation  (or  appearance)  of  His  presence :" 
the  first  outburst  of  His  advent— the  first  gleam  of  His 
presence— is  enough  to  abolish  utterly  all  traces  of  Anti- 
christ, as  darkness  disappears  before  the  dawning  day. 
Next,  his  adherents  are  "  slain  with  the  sword  out  of  His 
mouth"  (Revelation  19.21).  Bengel's distinction  bet\yeen 
"the  appearance  of  His  coming"  and  the  "coming"  it- 
self is  not  justified  by  1  Timothy  6. 14;  2  Timothy  1.  10;  4. 
1,  8;  Titus  2. 13,  where  the  same  Greek  for  appearing  {Eng- 
lish Version,  here  "  the  brightness")  plainly  refers  to  the 
coming  itself .  The  ex.pTeBS\on,"  manifestation  (appearing) 
of  His  presence,"  is  used  in  awful  contrast  to  the  revela- 
tion of  the  wicked  one  in  the  beginning  of  the  verse.  9. 
^vliose  coming— The  same  Greek  as  was  used  for  the 
Lord's  coming  (v,  8)  or  personal  "■presence."  Is— in  its  essen- 
tial character,  attt^v— according  to  the  working  ("en- 
ergy") of  Satan,  as  opposed  to  the  energy  or  working  of  the 
Holy  Spirit  in  the  Church  {Note,  Ephesians  1.  19).  As 
Christ  is  related  to  God,  so  is  Antichrist  to  SatJin,  his 
visible  embodiment  and  manifestation:  Satan  works 
through  him.  Revelation  13.2,  "The  dragon  gave  him 
(the  beast)  his  power  .  .  .  seat  .  .  .  great  authority." 
lying  wonders— i!^,  "wonders"  or  "prodigies  of  false- 
hood." His  "power,  signs,  and  wonders,"  all  have  false- 
nood  for  their  base,  essence,  and  aim  (John  8.  44).  [Al- 
FORD.]  In  Matthew  24.  24  Jesus  implies  that  the  miracles 
shall  be  real,  though  demoniac,  such  mysterious  effects 
of  the  powers  of  darkness  as  we  read  of  in  the  case  of  the 
Egyptian  sorcerers,  not  such  as  Jesus  performed  in  their 
character,  power,  or  aim;  for  they  are  against  the  re- 
vealed Word,  and  therefore  not  to  be  accepted  as  evi- 
dences of  truth  ;  nay,  on  the  authority  of  that  sure  Word 
of  prophecy  (here,  and  Matthew  24.  24),  to  be  known  and 
rejected  as  wrought  in  support  of  falsehood  (Deuteronomy 
13. 1-3,5;  Galatians  1.  8,  9;  Revelation  13.  11-15;  19.  20).  The 
same  three  Greek  words  occur  for  tniracles  of  Jesus  (Acts  2. 
22,  and  Hebrews  2.  4);  showing  that  as  the  Egyptian  ma- 
gicians imitated  Moses  (2  Timothy  3. 1-8),  so  Antichrist 
tries  to  imitate  Christ's  works  as  a  "sign,"  or  proof  of  di- 
vinitj\  10.  dcceivableness— rather  as  Greek,  "deceit  of 
(to  promote)  unrighteousness"  {v.  12).  in— The  oldest  MSS. 
and  versions  omit  "in."  Translate,  "Unto  tliem  that  we 
perishing"  (2  Corinthians  2. 15,  16 ;  4. 3) :  the  victims  of  him 
whose  very  name  describes  his  perishing  nature,  "the 
son  of  perdition;"  in  contrast  to  2/ott  whom  (f.  13)  "  God 
hath  from  the  beginning  cliosen  to  salvation  through  sanc- 
tification  of  the  Spirit  and  belief  of  the  truth."  because — 
lit.,  "in  requital  for;"  in  just  retribution  for  their  having 
no  love  for  the  truth  which  was  within  their  reach  (on  ac- 
count of  Its  putting  a  check  on  their  bad  passions),  and 
for  their  having  "pleasure  in  unrighteousness"  (v.  12;  Ro- 
mans 1.  18) ;  they  are  lost  because  they  loved  not,  but  re- 
jected, the  truth  which  would  have  saved  them,  received 
not— Greelc,  " welcomed  not;"  admitted  it  not  cordially. 
love  of  tlie  truth— not  merely  love  of  truth,  but  love  of 
THE  truth  (and  of  Jesus  who  is  the  Truth,  in  opposition  to 
Satan's  "lie,"  v.  9, 11;  John  8.  42-44),  can  save  (Ephesians 
4.  21).  We  are  required  not  merely  to  assent  to,  but  to  love 
the  truth  (Psalm  119.  97).  The  Jews  rejected  Him  who 
came  in  His  Divine  Father's  name ;  they  will  receive  Anti- 
christ coming  in  7iis  own  name  (John  5. 43).  Their  pleas- 
ant sin  shall  prove  their  terrible  scourge.  11.  for  tliia 
cause— Because  "  they  received  not  the  love  of  the  truth." 
The  best  safeguard  against  error  is  "  the  love  of  the  truth." 
sUall  sctxA— Greek,  "sends,"  or  "is  sending;"  the  "delu- 
sion" is  already  beginning.  God  judicially  sends  hard- 
ness of  heart  on  those  who  have  rejected  the  truth,  and 
gives  them  up  in  righteous  judgment  to  Satan's  delu- 
sions (Isaiah  6.  9, 10;  Romans  1.  24-26,  28).  They  first  cast 
off  the  love  of  the  truth,  then  God  gives  them  up  to 
Satan's  delusions,  then  they  settle  down  into  "  believing 
the  lie :"  an  awful  climax  (1  Kings  22.  22,  23;  Ezekiel  14.  9; 
Job  12. 16;  Matthew  24.  5,  11 ;  1  Timothy  4.  1).  strong  de- 
luslou — Greek,  "  the  powerful  working  of  error,"  answering 
to  the  energizing  "  working  of  Satan"  {v.  9) ;  the  same  ex- 
pression as  is  applied  to  tlie  Holy  Ghost's  operation  in 
believers:  "powerful"  or  "effectual  (energizing)  work- 
lug"  (Ephesians  1.  19),  believe  a  lie- rather  "the  lie" 
398 


which  Antichrist  tells  them,  appealing  to  his  miracles  as 
proofs  of  it  (v.  9).    liJ.  tliey  all  .  .  .  damned— rather  as 

Greek,  "  that  all,"  &c.  He  here  states  the  general  proposi- 
tion which  applies  specially  to  Antichrist's  adherents. 
Not  all  in  the  Cliurch  of  Rome,  or  other  anti-Christian 
systems,  shall  be  damned,  but  only  "all  who  believed 
not  the  truth"  when  offered  to  them,  "  but  had  pleasure  la 
unrighteousness"  (Romans  1.32;  2.8).  Love  of  unrlght' 
eousness  being  the  great  obstacle  to  believing  the  truth.  13. 
But— In  delightful  contrast  to  the  damnation  of  the 
lost  (v.  12)  stands  the  "  salvation"  of  Paul's  converts,  are 
bound— in  duty  (ch.  1.  3).  tlianlts  to  God— not  to  our- 
selves, your  ministers,  nor  to  you,  our  converts,  be- 
loved of  tlie  liord— Jesus  (Romans  8. 37 ;  Galatians  2.  20 ; 
Ephesians  5.  2,  25).  Elsewhere  God  the  Father  is  said  to 
love  us  {v.  16;  John  3.  16;  Ephesians  2.  4;  Colossians  3. 12). 
Tlierefore  Jesus  and  tlie  Father  are  one.  from'the  be- 
ginning-" before  the  foundation  of  the  world"  (Ephe- 
sians 1.4;  cf.  1  Corinthians  2.  7;  2  Timothy  1.9);  in  con- 
trast to  those  tiiat  shall  "  worship  the  beast,  whose  names 
are  not  written  in  the  book  of  life  of  the  Lamb  slain  from 
the  foundation  of  the  world"  (Revelation  13.  8).  Some  of 
the  oldest  MSS.  read  as  English  Version,  but  other  oldest 
MSS.  and  Vulgate  read,  "  as  first-fruits."  The  Thessalo- 
nians  were  among  the  first  converts  in  Europe  (cf.  Ro- 
mans 16.  5;  1  Corinthians  16.  15).  In  a  more  general  sense, 
it  occurs  in  James  1. 18;  Revelation  14.  4;  so  I  understand 
it  here  including  the  more  restricted  sense.  cUosen  you 
— The  Greek  is  not  the  ordinary  word  for  "elected,"  Im- 
plying His  eternal  selection;  but  taken  for  Himself,  Imply- 
ing His  having  adopted  them  in  His  eternal  purpose.  It 
is  found  in  the  LXX.  (Deuteronomy  7. 7 ;  10. 15).  through 
—rather  as  Greek,  "in  sanctiflcation"  as  the  element  in 
which  the  choice  to  salvation  had  place  (cf.  1  Peter  1. 2),  stand- 
ing in  contrast  to  the  "unrighteousness,"  the  element  in 
which  Antichrist's  followers  are  given  over  by  God  to 
damnation  (v.  12).  of  the  Spirit— wrought  by  the  Spirit 
who  sanctifies  all  the  elect  people  of  God,  first  by  eter- 
nally consecrating  them  to  perfect  holiness  in  Christ, 
once  for  all,  next  by  progressively  imparting  it.  belief 
of  the  truth— contrasted  with  "  believed  not  the  truth" 
(i'.  12).  14.  you— The  oldest  MSS.  read,  "  us."  by  our 
Gospel —"  through"  the  Gospel  which  we  preach,  to 
.  .  .  glory— in  v.  13  it  M'as  "salvation,"  i.  e.,  deliver- 
ance from  all  evil,  of  body  and  soul  (1  Thessalonians 
5.9);  here  it  is  positive  good,  even  "glory,"  and  that 
"the  glory  of  our  Lord  Jesus"  Himself,  which  believers 
are  privileged  to  share  with  Him  (John  17.22,24;  Ro- 
mans 8.17,29;  2  Timothy  2.10).  15.  Therefore— God's  - 
sovereign  choice  of  believers,  so  far  from  being  a 
ground  for  inaction  on  tlieir  part,  is  the  strongest  in- 
centive to  action  and  perseverance  in  it.  Cf.  the  argu- 
ment, Philippians  2.  12,  13,  "  Work  out  your  own  sal- 
vation, FOB  it  is  God  which  worketh  in  you,"  &c.  We 
cannot  fully  explain  this  in  theory;  but  to  the  sincere 
and  humble,  tlie  practical  acting  on  the  principle  is 
plain.  "Privilege  first,  duty  afterwards."  [Edmunds.] 
stand  fast— so  as  not  to  be  "shalien  or  troubled"  (v.  2). 
hold— so  as  not  to  let  go.  Adding  nothing,  subtracting 
nothing.  [Bengel.]  The  Thessalonians  had  not  held 
fast  his  oral  instructions,  but  had  suffered  themselves 
to  be  imposed  upon  by  pretended  spirit-revelations, 
and  woi'ds  and  letters  pretending  to  be  from  Paul  (v.  2), 
to  tlie  effect  that  "  the  day  of  the  Lord  was  instantly  im- 
minent." traditions  — truths  delivered  and  transmitted 
orally,  or  in  writing  (ch.  3.  6;  1  Corinthians  11.  2;  Greek, 
"traditions").  The  Greek  verb  from  which  the  noun 
comes,  is  used  by  Paul,  1  Corinthians  11.  23;  15.  3.  P"'rom 
tlie  </i7-ee passages  in  wliich  "tradition"  is  used  in  a  good 
sense,  Rome  has  argued  for  her  accumulation  of  unin- 
spired traditions,  virtually  overriding  God's  word,  whilst 
put  forward  as  of  co-ordinate  authority  with  it.  Slie  for- 
gets the  ten  passages  (Matthew  15.  2,  3,  6;  Mark  7.  3,  5,  8,  9, 
13 ;  Galatians  1. 14  •  Comssians  2.  8)  stigmatizing  man's  unin- 
spired traditions.  Not  even  the  apostles'  sayings  were  all 
inspired  {e.g.,  Peter's  dissimulation,  Galatians  2.11-14), 
but  only  when  they  claimed  to  be  so,  as  in  their  words 
afterwards  embodied  in  their  canonical  writings.    Oral 


Paul  Prayethfor  the  Brethren. 


2  THESSALONIANS  III.        They  are  Exhorted  in  Shun  III  Company. 


I 


Inspiration  was  necessary  in  their  case,  until  the  canon 
of  tlie  written  Word  should  be  complete;  they  proved 
their  possession  of  inspiration  by  miracles  wrought  in 
support  of  the  new  revelation,  which  revelation,  more- 
over, accorded  with  the  existing  Old  Testament  revela- 
tion; an  additional  test  needed  besides  miracles  (ef.  Deu- 
teronomy 13.  1-6;  Acts  17.  11).  When  the  canon  was 
complete,  the  infallibility  of  the  living  men  was  trans- 
ferred to  the  written  Word,  now  the  sole  unerring  guide, 
interpreted  by  the  Holy  Spirit.  Little  else  has  come  down 
to  us  by  the  most  ancie7it  and  universal  tradition  save 
this,  the  all-sufflciency  of  Scripture  for  salvation.  There- 
fore, by  tradition,  we  are  constrained  to  cast  off  all  tra- 
dition not  contained  in,  or  not  provable  by.  Scripture. 
The  Fathers  are  valuable  witnesses  to  historical  facts,  which 
give  force  to  the  inCimations  of  Scripture :  such  as  the 
Christian  Lord's  day,  the  baptism  of  inl'iints,  and  the 
genuineness  of  the  canon  of  Scripture.  Tradition  (in  the 
sense  human  testimony)  cannot  establish  a  doctrine,  but 
cixn  au.tlv.iiticale  a  fact,  sxkch.  as  the  facts  just  mentioned. 
Inspired  tradition,  in  St.  Paul's  sense,  is  not  a  supple- 
mentary oral  tradition  completing  oit,r  written  Word,  but 
it  is  identical  with  the  written  Word  noiv  complete;  then 
the  latter  not  being  complete,  the  tradition  was  neces- 
sarily in  part  oral,  in  part  written,  and  continued  so  until, 
the  latter  being  complete  before  the  death  of  St.  John,  the 
last  apostle,  the  former  was  no  longer  needed.  Scripture 
is,  according  to  Paul,  the  complete  and  sufHcient  rule  in 
all  that  appertains  to  making  "the  man  of  God  perfect, 
thoroughly  furnished  unto  all  good  works"  (2  Timothy  3.  16, 
17).  It  is  by  leaving  St.  Paul's  God-inspired  tradition  for 
human  traditions  that  Rome  has  become  the  forerunner 
and  parent  of  the  Antichrist.  It  is  striking  that,  from 
this  very  chapter  denouncing  Antichrist,  she  should  draw 
an  argument  for  her  "traditions"  by  which  she  fosters 
ar.U-Christianity.  Because  the  apostles'  oral  word  was 
as  trustworthy  as  their  written  word,  it  by  no  means 
follows  that  the  oral  word  of  those  not  apostles  is  as  trust- 
worthy as  the  written  word  of  those  who  were  apostles  or 
Inspired  evangelists.  No  tradition  of  the  apostles  except 
their  written  word,  can  be  proved  genuine  on  satisfactory 
evidence.  We  are  no  more  bound  to  accept  iniplicilly  the 
Fathers'  interpretations  of  Scripture,  because  we  accept 
the  Scripture  canon  on  their  testimony,  than  we  are 
bound  to  accept  the  Jews'  interpret.ation  of  the  Old  Testa- 
ment, because  we  accept  the  Old  Testament  canon  on 
their  testimony,  our  Epistle— as  distinguished  from  a 
"letter  as  from  us,"  v.  2,  viz.,  that  purports  to  be  from  us, 
but  is  not.  lie  refers  to  his  first  Epistle  to  the  Thessalo- 
'  nians.  IG,  17.  Ulinself— by  His  own  might,  as  contrasted 
with  our  feebleness  ;  ensuring  the  efficacy  of  our  prayer. 
Here  o(w  iorrf  Jestw  st.ands  first;  in  1  Thess.alonians  3.  11, 
"God  our  Father."  •»vhlcli  .  .  .  lovefl  «s— in  tlie  work 
of  our  redemption.  Referring  both  to  our  Lord  Jesus  (Ro- 
mans 8.  37;  Galatlans  2.  20)  and  God  our  Father  (John  3. 
16).  everlasting coiisolntloii— Not  transitory,  as  worldly 
consolations  in  trials  (Romans  8.  38,  39).  This  for  all  time 
present,  and  then  "good  hope"  for  the  future,  f  At.foud.] 
tliroiigli  grace— rather  as  Greek,  "  in  grace ;"  to  be  joined 
to  "hath  given."  Grace  Is  the  element  i»i  whicli  the  gift 
WHS  made,  comfort  your  hearts— unsettled  as  you  have 
beet,  through  those  who  announced  the  immediate 
coming  of  the  Lord,  good  ■ivord  a»d  ■»vork— Tlie  oldest 
MSS.  invert  the  order,  "  work  and  word."  Establishment 
in  these  were  what  the  young  converts  at  Thessalonica 
needed,  not  fanatical  teaching  (cf.  1  Corinthians  15.  58). 

CHAPTER    III. 

Ver.  1-18.  He  Asks  their  Prayers  :  His  Coxfidence 
JN  tiikm:  Prayer  for  them:  Charges  against  Dis- 
OKDEULY  Idle  Conduct;  his  own  Example:  Conclu- 
ding Prayer  and  Salutation.  1.  Finally— n«.,  "  As  to 
what  remains."  may  have  free  course — lit.,  "  may  run  ;" 
spread  rapidly  without  a  drag  on  the  wheels  of  its  course. 
That  the  new-creating  word  may  "run"  as  "swiftly"  as 
the  creative  word  at  the  first  (Psalm  147. 15).  The  opposite 
Is  Uie  word  of  God  being  "  bound"  (2  Timothy  2.  <J).    glori- 


fled— by  sinners  accepting  it  (Acts  13.48;  Galatians  1.  23, 
2i),    Contrast  "evil  spoken  of  (1  Peter  4.  14).    as  It  la 
with  you— (1  Thessalonians  1.  6;  4.  10;  5.  11.)  3.  that  we 
.  .  .  be  delivered  from  unreasonable  .  .  ,  men— ?i<.,men 
out  of  place,  inept,  unseemly:   out  of  the  way  bad:  more 
than  ordinarily  bad.    An  undesigned  coincidence  with 
Acts  18.  5-9.    Paul  was  now  at  Corinth,  where  the  Jew3 
"opposed  themselves"  to  his  preaching:  in  answer  to  his 
prayers  and  those  of  his  converts  at  Thessalonica  and 
elsewhere,  "the  Lord,  in  vision,"  assured  him  of  exemp- 
tion  from  "the  hurt,"  and  of  success  in    bringing   in 
"much  people."     On  the  unreasonable,  out-of-the-way 
perversity  of  the  Jews,  as  known  to  the  Thessalonians. 
see  1  Thessalonians  2. 15,  16.    have  not  faitli— or  as  Greek, 
"the  faith"  of  the  Christian:  the  only  antidote  to  what 
is  "unreasonable  and  wicked."    The  Thessalonians,  from 
their  ready  acceptance  of  the  Gospel  (1  Thessalonians  1. 
5,0),  miglit  think  "all"  would  similarly  receive  it;  but 
the  Jews  were  far  from  having  such  a  readiness  to  believe 
the  truth.    3.  faithful— alluding  to  "  faith  "  (v.  2) :  though 
many  will  not  believe,  the  Lord  (other  very  old  MSS.  read 
"  God  ")  is  still  to  be  believed  in  as  faithful  to  His  prom- 
ises (1  Thessalonians  5.  24 ;  2  Timothy  2. 13).    Faith  on  the 
part  of  man,  answers  to  faithfulness  on  the  part  of  God. 
stablish  you— as  he  had  prayed  (ch.  2. 17).    Though  it  was 
on  himself  that  wicked  men  were  making  their  onset,  he 
turns  away  from  asking  the  Thessalonians'  prayers  for 
his  deliverance  (v.  2:  so  unselfish  was  he,  even  in  relig- 
ion), to  express  his  assurance  of  their  establishment  In 
the  faith,  and  preservation  from  evil.     This  assurance 
thus  exactly  answers  to  his  prayer  for  them,  ch.  2. 17,  "Our 
Lord  .  .  .  stablish  you  in  every  good  word  and  work."    He 
has  before  his  mind  the  Lord's  Prayer,  "  Lead  us  not  into 
temptation,  but  deliver  us  from  evil:"   where,  as  here, 
the  translation  may  be, "  from  the  evil  one :"  the  great  hin- 
derer  of  "  every  good  word  and  work."   Cf.  Matthew  13.  19, 
"  the  wicked  one."    4.  we  have  confidence  In  the  Lord- 
as  "  faithful  "  {v.  3).    Have  confidence  in  no  man  when  left 
tohimself.   [Bengel.]  that  ye  both  do— Some  of  the  old- 
est MSS.  insert  a  clause,  "That  ye  both  have  done  "  before, 
"  and  are  doing,  and  will  do."    He  means  the  majority  by 
"ye,"  not  all  of  them  (cf.  v.  II ;  ch.  1.  3;  1  Thessalonians  3. 
6).   5.  If  "  the  Lord  "  be  here  the  Holy  Ghost  (2  Corinthians 
3.  17),  the  three  Persons  of  the  Trinity  will  occur  in  this 
verse,    love  of  God— love  to  God.     patient  waiting  for 
Clirtst— rather  as  Greek,  "the   patience  (endurance)  of 
Christ,"  viz.,  which  Christ  showed  [Alford]  (ch.  2.  4;  1 
Thessalonians  1.  3).     Estius,  however,  supports  Engli^ 
Version  (ef.   Revelation  1.  9;    3.  10).    At  all  events,  this 
grace,  "patience,"  or  persevering  endurance,  \s  connected 
with  the  "  hope"  (1  Thessalonians  1. 3, 10)  of  Christ's  coming. 
In  Alford's  translation  we  may  compare  Hebrews  12, 1,  2, 
"l\\xn\\\l\\  patience  {endurance)  .  .  .  looking  to  Jesus  .  .  . 
who,  for  the  joy  that  was  before  Him,  endured  the  cross;" 
.so  WE  are  to  endure,  as  looking  for  the  hope  to  be  realized 
at  His  coming  (Hebrews  10.  36,  37).    6.  we  command  you 
— Ilc-reby  lie  puts  to  a  particular  test  their  obedience  in 
general  to  his  commands,  whicli  obedience  he  had  recog- 
nized in  v.  4.    wltlulraw— ?i<.,  to  furl  the  sails:  as  we  say, 
to  steer  clear  of  (cf.  v.  14).    Some  had  given  up  labour  as 
though  the  Lord's  day  was  immediately  coming.    He  had 
enjoined  mild  censure  of  such  in  1  Thessalonians  6.  14, 
"Warn  .  .  .  the  unruly;"  but  now  that  the  mischief  had 
become  more  confirmed,  he  enjoins  stricter  discipline, 
viz.,  withdrawal  from  their  company  (cf.  1  Corinthians  5. 
11;  2  John  10.  II):  not  a  formal  sentence  of  excommunica- 
tion, such  as  was  subsequently  passed  on  more  heinous 
otrenders,  as  In  1  Corinthians  5.5;  1  Timothy  1.  20).    He 
says  "brother,"  i.e.,  professing  Christian;  for  in  the  case 
of  unprofessing  heathen,  believers  needed  not  be  so  strict 
(1  Corinthians   5.   10-13).      disorderly— St.  Paul    plainly 
would  not  have  sanctioned  the  orf/<?r  of  Mendicant  Friars, 
who  reduce  such  a  "disorderly"  and  lazy  life  to  a  system. 
CiiU  it  not  an    order,  but  a  burden   to  the  community 
(Bengel.  alluding  to  the  Greek,  v.  8,  for  "be  chargeable," 
lU.,  be  a  burden),     tlte  tradition— the  oral  instruction 
which  he  had  given  to  them  when  present  (v.  10),  and 
subsequently  committed  to  writing  ^1  Thessalonians  4. 11, 


Ldroduetion. 


1  TIMOTHY. 


IntroducttOTi. 


12).  ^vlilch  he  recelred  of  us— Some  oldest  MSS.  read, 
"Ye  received;"  others,  "they  received."  Tlie  English 
Version  reading  has  no  very  old  authority.  7.  Uo^v  ye 
ouglit  to  follow  ns — how  ye  ought  to  live  so  as  to  "  imi- 
tile"  (so  the  Greek  for  "follow")  us  (cf.  Note,  1  Corinthians 
11.1;  1  Thessalonians  1.6).  8.  eat  any  man's  bread— 
Greek,  "eat  bread  from  any  man,"  i.  e.,  live  at  any 
one's  expense.  Contrast  v.  12,  "  Ent  their  own  bread." 
wrought— (Acts  20.  34.)  In  both  Epistles  they  state  they 
maintained  themselves  by  labour;  but  In  this  second 
Epistle  they  do  so  in  order  to  offer  themselves  herein  as 
an  example  to  the  idle;  whereas,  in  the  first,  their  object 
in  doing  so  Is  to  vindicate  themselves  from  all  imputation 
of  mercenary  motives  in  preaching  the  Gospel  (1  Thessa- 
lonians 2. 5, 9).  [Edmunds.]  They  preached  gratuitously, 
though  they  might  have  claimed  maintenance  from  their 
converts,  labour  and  travail  —  "toil  and  hardship" 
(Note,  1  Thessalonians  2.  9).  night  and  day— Scarcely  al- 
lowing time  for  repose,  chargeable — Greek,  "  a  burden," 
or  "burdensome,"  The  Philippians  did  not  regard  it  as 
a  burden  to  contribute  to  his  support  (Philippians  4. 15, 
16),  sending  to  him  whilst  he  was  in  this  very  Thessa- 
lonica  (Acts  16. 15, 34, 40).  Many  Thessalonians,  doubtless, 
would  have  felt  it  a  privilege  to  contribute,  but  as  he  saw 
some  idlers  among  them  who  would  have  made  a  pretext 
of  his  example  to  justify  themselves,  he  waived  his  right. 
His  reason  for  the  same  course  at  Corinth  was  to  mark 
how  different  were  his  aims  from  those  of  the  false  teach- 
ers who  sought  their  own  lucre  (2  Corinthians  11.  9, 12, 13). 
It  is  at  the  very  time  and  place  of  writing  these  Epistles 
that  Paul  is  expressly  said  to  have  wrought  at  tent-making 
with  Aquila  (Acts  18.  3);  an  undesigned  coincidence.  9. 
(1  Corinthians  9.  4-6,  &c. ;  Galatians  6.  6.)  10.  For  even— 
translate,  "For  also."  We  not  only  set  you  the  example, 
but  gave  a  positive  "command."  commanded — Greek 
Imperfect,  "We  were  commanding;"  we  kept  charge  of 
you.  would  not  -worls.— Greek,  "is  unwilling  to  work." 
Bengel  makes  this  to  be  the  argument:  not  that  such  a 
one  is  to  have  his  food  withdrawn  from  him  by  others; 
but  he  proves  from  the  necessity  of  eating  the  necessity 
of  u'orking;  using  this  pleasantry,  Let  him  who  will  not 
work  shoiv  himself  an  angel,  i.  e.,  do  without  food  as  the 
angels  do  (but  since  he  cannot  do  without  food,  then  he 
ought  to  be  not  unwilling  to  work).  It  seems  to  me  sim- 
pler to  take  It  as  a  punishment  of  the  Idle.  Paul  often 
quotes  good  adages  current  among  the  people,  stamping 
them  with  Inspired  approval.  In  the  Ilebreiv,  Bereshith 
Rabba,  the  same  saying  Is  found  ;  and  In  the  book  Zeror, 
"He  who  will  not  work  before  the  sabbath,  must  not  eat 
on  the  sabbath."  11.  bugybodlea— In  the  Greek  the  simi- 
larity of  sound  marks  the  antithesis,  "  Doing  none  of  their 
own  business,  yet  overdoing  in  the  business  of  others." 
Busy  about  every  one's  business  but  their  own.  "  Nature 
abhors  a  vacuum;"  so  if  not  doing  one's  own  business, 
one  is  apt  to  meddle  with  his  neighbours  business. 
Idleness  is  the  parent  of  busy  bodies  (1  Timothy  5.  13). 
Contrast  1  Thessalonians  4.  11.  13.  by— The  oldest  MSS, 
read,  "  In  the  Lord  Jesus,"    So  the  Greek,  1  Thessalonians 


4, 1,  implying  the  sphere  wherein  snch  conduct  Is  appro- 
priate and  consistent,  "  We  exhort  you  thus,  as  ministera 
IN  Christ,  exhorting  our  people  in  Christ,"  with  quiet- 
ness—quiet Industry;  laying  aside  restless,  bustling,  in- 
termeddling offlciousness  (v.  11).  their  own — Bread 
earned  by  themselves,  not  another's  bread  (v.  8),  13.  be 
not  weary— The  oldest  MSS,  read,  "Be  not  cowardly  in ;" 
do  not  be  wanting  in  strenuousness  in  doing  well.  Ed- 
munds explains  it,  Do  not  culpably  neglect  to  dowell.i'w., 
with  patient  Industry  to  do  your  duty  In  your  several 
callings.  In  contrast  to  the  "disorderly,  not- working 
busybodies"  (v.  11;  cf.  Galatians  6.  9).  14.  note  that  man 
— mark  him  in  your  own  mind  as  one  to  be  avoided  (v.  6). 
that  he  may  be  ashamed— GrceA;,  "made  to  turn  and 
look  Into  himself,  and  so  be  put  to  shame."  Feeling 
himself  shunned  by  godly  brethren,  he  may  become 
ashamed  of  his  course.  15.  admonish  him  as  a  brother 
— not  yet  excommunicated  (cf.  Leviticus  19. 17).  Do  not 
shun  him  in  contemptuous  silence,  but  tell  him  why  he 
is  so  avoided  (Matthew  18. 15;  1  Thessalonians  5,  14).  16. 
liord  of  peace— Jesus  Christ.  The  same  title  Is  given  to 
Him  as  to  the  Father,  "  the  God  of  peace"  (Romans  15. 33; 
16.  20;  2  Corinthians  15. 11).  An  appropriate  title  In  the 
prayer  here,  where  the  harmony  of  the  Christian  com- 
munity was  liable  to  interruption  from  the  "disorderly." 
The  GreeA;  article  requires  the  translation,  "Give  you  the 
peace"  which  It  is  "His  to  give."  "Peace"  outward  and 
inward,  here  and  hereafter  (Romans  14. 17).  al-ways — un- 
broken, not  changing  with  outward  circumstances,  by 
all  means— GrreeA:,  "in  everyway."  Most  of  the  oldest 
MSS.  read,  "  in  every  place ;"  thus  he  praj's  for  their  peace 
t;i  all  times  ("always")  and  places.  Iiord  be  with  you  all 
— May  Pie  bless  you  not  only  with  peace,  but  also  with 
His  presence  (Matthew  28.  20).  Even  the  disorderly  breth- 
ren (cf.  V.  15,  "  a  brother")  are  Included  In  this  prayer.  17. 
The  Epistle  was  written  by  an  amanuensis  (perhaps  Silas 
or  Timothy),  and  only  the  closing  salutation  written  by 
Paul's  "own  hand"  (cf.  Romans  16.22;  1  Corinthians  16. 
21 ;  Colossians  4.  18).  Wherever  Paul  does  not  subjoin 
this  autograph  salutation,  we  may  presume  he  wrote  the 
whole  Epistle  himself  (Galatians  6. 11).  -ivhlch— w/itcA 
autograph  salutation,  the  token — to  distinguish  genuine 
Epistles  from  spurious  ones  put  forth  in  my  name  (ch.  2. 
2),  in  every  Epistle — Some  think  he  signed  his  name  to 
every  Epistle  with  his  own  hand;  but  as  there  is  no  trace 
of  this  in  any  MSS.  of  all  the  Epistles,  it  is  more  likely 
that  he  alludes  to  his  writing  with  his  own  hand  in  closing 
every  Epistle,  even  in  those  Epistles  (Romans,  2  Corln- 
tliians,  Ephesians,  Philippians,  1  Thessalonians)  wherein  • 
he  does  not  specify  his  having  done  so.  so  I  vrrite— so  I 
sign  my  name:  this  is  a  specimen  of  my  handwriting,  by 
which  to  distinguish  my  genuine  letters  from  forgeries. 
18.  He  closes  every  Epistle  by  praying  for  grace  to  those 
whom  he  addresses.  Amen— Omitted  In  the  oldest  MSS,  It 
was  doubtless  the  response  of  the  congregation  after  hear- 
ing the  Epistle  read  publicly;  hence  it  crept  Into  copies. 

The  Subscription  is  spurious,  as  the  Epistle  was  written 
not  "from  Athens,"  but  from  Corinth. 


THE  PASTORAL  EPISTLES  OF  PAUL  THE  APOSTLE  TO 

TIMOTHY  AND   TITUS. 

INTRODUCTION. 


Genuineness.— The  ancient  Church  never  doubted  of  their  being  canonical  and  written  by  St.  Paul,  They  are  in 
the  Peschito-Syrlac  version  of  the  second  century.  Mukatori's  Fragment  on  the  Canon  of  Scripture,  at  the  close  of 
the  second  century,  acknowledges  them  as  such.  Iken^us,  Advcrsus  Hcereses,  1.  and  3.  3.  3;  4. 16,  3;  2. 14.  8;  3.  11. 1 ;  1. 
10.  3,  quotes  1  Timothy  1.  4,  9;  6.  20;  2  Timothy  4.  9-11 ;  Titus  3. 10.  Clement  of  Alexandria,  Stromata,  2.  457;  3.  534, 
536;  1.  aSO,  quotes  1  Timothy  4. 1,  20;  2  Timothy,  as  to  deaconesses;  Titus,  1. 12.  Tertullian,  De prcBscriptimie  Hcereti- 
corum,  25.  and  6,  quotes  1  Timothy  6.20;  2  Timothy  1.14;  1  Timothy  1.18;  6. 13,  Ac;  2  Timothy  2.  2;  Titus  3.10,11; 
and  Adversui  Marcion.    Eusebius  includes  the  three  in  the  "  universally  acknowledged  "  Scriptures.    Also  Theoph- 


Introduction.  1  TIMOTHY.  Introduction. 

ii.us  OF  ANTiocn  (ad  Auiolycus,  3. 14),  quotes  1  Timothy  2. 1,  2;  Titus  3.  i ,  and  Caius  (In  Eusebius,  Ecclesiastical  His- 
ton/,  6.  20)  recognizes  their  authenticity.  Clement  of  Rome,  in  tlie  end  of  the  first  century,  in  his  first  Epistle  to 
Corinthians,  ch.  29.,  quotes  1  Timothy  2.  8.  Ignatius,  in  the  beginning  of  the  second  century,  in  Epistle  to  Polycarp, 
sec.  C,  alludes  to  2  Timotliy  2.  4.  Polycarp.  in  the  beginning  of  the  second  cewtnry  (Epistle  to  Philippians,ch.  A.), 
alludes  to  2  Timothy  2.  4;  and  in  ch.  9.  to  2  Timothy  4. 10,  Hegisippus,  in  the  end  of  the  second  century,  in  Eusebius, 
Ecclesiastical  History,  3.  32,  alludes  to  1  Timothy  6.  3,  20.  Atiienagoras,  in  the  end  of  the  second  century,  alludes  to  1 
Tiniothj'  6. 10.  JtJSTiK  Martyr,  in  the  middle  of  the  second  century  (Dialogue  contra  Tryphonen,  47),  alludes  to  Titus 
8.  4.    The  Gnostic  Marcion  alone  rejected  these  Epistles. 

The  heresies  opposed  in  them  form  the  transition  stage  from  Judaism,  in  its  ascetic  form,  to  Gnosticism,  as 
subsequently  developed.  The  references  to  Judaism  and  legalism  are  clear  (1  Timothy  1.  7;  4.3;  Titus  1. 10,  14 ;  3.9). 
Traces  of  beginning  Gnosticism  are  also  unequivocal  (1  Timothy  1.4).  The  Gnostic  theory  of  a  tAvofold  principle 
from  the  beginning,  evil  as  well  as  good,  appears  in  germ  iu  1  Timothy  4.  3,  &e.  In  1  Timothy  6.  20  the  term  Gnosis 
("science")  itself  occurs.  Another  Gnostic  error,  viz.,  that  "  the  resurrection  is  past,"  is  alluded  to  in  2  Timothy  2. 17, 
18.  The  Judaism  herein  opposed  is  not  that  of  the  earlier  Epistles,  Avhich  upheld  the  law  and  tried  tojoinitwith 
faith  in  Christ  for  justification.  It  first  passed  into  that  phase  of  it  which  appears  in  the  Epistle  to  the  Colossians, 
whereby  will-worship  and  angel-worship  were  superadded  to  Judaizing  opinions.  Then  a  further  stage  of  the  same 
evil  appears  in  the  Epistle  to  the  Philippians  3. 2, 18, 19,  whereby  immoral  practice  accompanied  false  doctrine  as  to  the 
resui-rection  (cf.  2  Timothy  2. 18,  with  1  Corinthians  15.  12,  32,  33).  This  descent  from  legality  to  superatition,  and  from 
superstition  to  godlessness,  appears  more  matured  in  the  references  to  it  in  these  Pastoral  Epistles.  The  false  teachers 
now  know  not  the  true  use  of  the  law  (1  Timothy  1.  7,  8),  and  further,  have  put  aivay  good  conscience  as  well  as  the  faith 
(1  Timothy  1. 19;  4.  2);  speak  lies  in  hypocrisy,  are  cori~upt  in  mind,  and  regard  godliness  as  a  means  of  earthly  gain  (1  Tim- 
othy 6.  5;  Titus  1.  11);  overthrcnv  the  faith  by  heresies  eating  as  a  canker,  saying  the  resurrection  is  past  (2  Timothy  2.  17, 
18),  leading  captive  silly  women,  ever  learning  yet  never  Inimoing  the  truth,  reprobate  as  Jannes  and  Jamhres  (2  Timothy  3. 
6,  8),  defiled,  ttnbelieving,  professing  to  know  God,  but  in  ivorks  denying  Him,  abominable,  disobedient,  reprobate  (Titus  1. 15, 
16).  This  description  accords  with  that  in  the  Catholic  Epistles  of  St.  John  and  St.  Peter,  and  in  the  Epistle  to  the 
Hebrews.  This  fact  proves  the  later  date  of  these  Pastoi-al  Epistles  as  compared  with  Paul's  earlier  Epistles. 
The  Judaism  reprobated  herein  is  not  that  of  an  earlier  date,  so  scrupulous  as  to  the  law;  it  was  now  tending  to 
immorality  of  practice.  On  the  other  hand,  the  Gnosticism  opposed  in  these  Epistles  is  not  the  anti-Judaic  Gnos- 
ticism of  a  later  date,  which  arose  as  a  consequence  of  the  overthrow  of  Judaism  by  the  destruction  of  Jerusalem  and 
the  temple,  but  it  was  the  intermediate  phase  between  Jxidaism  and  Gnosticism,  in  which  the  Oriental  and  Greek 
elements  of  the  latter  were  in  a  kind  of  amalgam  with  Judaism,  just  prior  to  the  overthrow  of  Jerusalem. 

The  DiKEcrioNS  as  to  church  governors  and  ministers,  "bishop-elders,  and  deacons,"  are  such  as  were  natural 
for  the  apostle,  in  prospect  of  his  own  approaching  removal,  to  give  to  Timothy,  the  president  of  the  Church  at 
Ephesus,  and  to  Titus,  holding  the  same  oflice  in  Crete,  for  securing  the  due  administration  of  the  Church  when  he 
should  be  no  more,  and  at  a  time  when  heresies  were  rapidly  springing  up.  Cf.  his  similar  anxiety  in  his  address  to 
the  Ephesian  elders  (Acts  20.  21-30).  The  Presbyterate  (elders;  priest  is  a  contraction  from  presbyter)  and  Diaconate 
had  existed  from  the  earliest  times  in  the  Church  (Acts  6.  3;  11.  30;  14.  23).  Timothy  and  Titus,  as  superintendents  or 
overseers  (so  bishop  subsequer  lly  meant),  were  to  exercise  the  same  power  in  ordaining  elders  at  Ephesus  which  the 
apostle  had  exercised  in  his  general  supervision  of  all  the  Gentile  churches. 

The  peculiarities  of  modes  of  thought  and  expression,  are  such  as  the  difference  of  subject  and  circumstances 
cf  those  addressed  and  those  spoken  of  in  these  Epistles,  as  compared  with  the  other  Epistles,  would  lead  us  to  expect. 
Some  of  these  peculiar  phrases  occur  also  in  Galatians,  in  which,  as  in  the  Pastoral  Epistles,  he,  with  his  character- 
istic fervour,  attacks  the  false  teachers.  Cf.  1  Timotliy  2.  6;  Titus  2.  14,  "  Gave  Himself  for  us,"  with  Galatians  1.  4;  1 
Timothy  1.17;  2  Timothy  4. 18,  "For  ever  and  ever,"  with  Galatians  1.  5:  "Before  God,"  1  Timothy  5.  21;  6.13;  2  Tim- 
othy 2. 14;  4. 1,  with  Galatians  1.  20;  "A  pillar,"  1  Timothy  3.  15,  with  Galatians  2.  9:  "Mediator,"  1  Timothy  2.  5,  with 
Galatians  3.  20:  "In  due  season,"  Galatians  6.  9,  with  1  Timothy  2.  6;  6. 15;  Titus  1.  3. 

Time  and  place  of  writing.— The  First  Epistle  to  Timothy  was  written  not  long  after  Paul  had  left  Ephesus  for 
Macedon  (ch.  1.  3).  Now,  as  Timothy  was  in  Macedon  with  Paul  (2  Corinthians  1. 1)  on  the  occasion  of  Paul's  having 
passed  from  Ephesus  into  that  country,  as  recorded  Acts  19.  22 ;  20. 1,  whereas  the  First  Epistle  to  Timothy  contem- 
plates a  longer  stay  of  Timothy  in  Ephesus,  Mosheim  supposes  that  Paul  was  nine  months  of  the  "three  years"  stay 
mostly  at  Ephesus  (Acts  20.  31)  in  Macedonia,  and  elsewhere  [perhaps  Crete],  (the  mention  of  only  "  three  months" 
and  "  two  years,"  Acts  19. 8, 10,  favours  this,  the  remaining  nine  months  being  spent  elsewhere) ;  and  that  during  these 
nine  months  Timothy,  in  Paul's  absence,  superintended  the  Church  of  Ephesus.  It  is  not  likely  that  Ephesus  and 
the  neighbouring  churches  should  have  been  left  long  without  church  offlcers  and  church  organization, rules  respect- 
ing which  are  given  in  this  Epistle.  Moreover,  Timothy  was  still  "a  youth"  (1  Timothy  4. 12),  which  he  could  hardly 
be  called  after  Paul's  first  imprisonment,  when  he  must  have  been  at  least  thirty-four  years  of  age.  Lastly,  in  Acts 
20.  25,  St.  Paul  asserts  his  h-nowledge  that  the  Ephesians  should  not  all  see  his  face  again,  so  that  1  Timothy  1.  3  will  thus 
refer  to  his  sojourn  at  Ephesus,  recorded  in  Acts  19.  10,  whence  he  passed  into  Macedonia.  But  the  difilculty  is  to 
account  for  the  false  teachers  having  sprung  up  almost  immediately  (according  to  this  theory)  after  the  foundation 
of  the  Cliurch.  However,  his  visit  recorded  Acts  19.  was  not  his  first  visit.  The  beginning  of  the  Church  at  Ephesoa 
was  probably  made  at  his  visit  a  year  before  (Acts  18.  19-21).  Apollos,  Aqulla  and  Priscilla,  carried  on  the  work  (Acts 
18.  2^-2C).  Thus,  as  to  the  sudden  growth  of  false  teachers,  there  was  time  enough  for  their  springing  up,  especially 
considering  that  the  first  converts  at  Ephesus  were  under  Apollos'  imperfect  Christian  teachings  at  first,  imbued  as 
he  was  likely  to  be  with  the  tenets  of  Philo  of  Alexandria,  Apollos'  native  town,  combined  with  John  the  Baptist's 
Old  Testament  teachings  (Acts  18.24-26).  Besides  Ephesus,  from  Its  position  In  Asia,  its  notorious  voluptuousness 
and  sorcery  (Acts  19. 18, 19),  and  its  lewd  worship  of  Diana  (answering  to  the  Phoenician  Ashtoreth),  was  likely  from 
the  first  to  tinge  Christianity  in  some  of  Its  converts  with  Oriental  speculations  and  Asiatic  licentiousness  of  prac- 
tices. Thus  the  phenomenon  of  the  phase  of  error  presented  in  this  Epistle,  being  intermediate  between  Judaism  and 
later  Gnosticism  (see  above),  would  be  such  as  might  occur  at  an  early  period  In  the  Ephesian  Church,  as  well  as  later, 
when  we  know  it  had  open  "apostles"  of  error  (Revelation  2.  2,  6),  and  Nlcolaitans  infamous  in  practice.  As  to  the 
close  connection  between  this  First  Epistle  and  the  Second  Epistle  (which  must  have  been  written  at  the  close  t)f 
Paul's  life),  on  which  Alford  relies  for  his  theory  of  making  the  First  Epistle  also  written  at  the  close  of  St.  Paul'* 
life,  the  similarity  of  circumstances,  the  person  addressed  being  one  and  the  same,  and  either  in  Ephesus  at  the  tlraO', 
73  401 


Inirodtiction.  1  TIMOTHY.  Inlroduetitm. 

or  at  least  connected  with  Ephesus  as  its  churcli-overseer,  and  having  lieretlcs  to  contend  with  of  the  same  stamp  as 
In  the  First  Epistle,  would  account  for  the  connection.'  There  is  not  so  great  identity  of  tone  as  to  compel  us  to  adopt 
the  theory  that  some  years  could  not  have  elapsed  between  the  two  Epistles. 

However,  all  these  arguments  against  the  later  date  may  be  answered.  This  First  Epistle  may  refer  not  to  the^  *t 
organization  of  the  Church  under  its  bishops,  or  elders  and  deacons,  but  to  the  moral  qualificationn  laid  down  at  a 
later  period  for  those  officers  when  scandals  rendered  such  directions  needful.  Indeed,  the  object  for  which  he  left 
Timothy  at  Ephesus  he  states  (1  Timothy  1.  3)  to  be,  not  to  organize  the  Church  for  the  first  time,  but  to  restrain  the 
false  teachers.  The  directions  as  to  the  choice  of  fit  elders  and  deacons  refers  to  the  filling  up  of  vacancies,  not  to 
their  first  appointment.  The  fact  of  there  existing  an  institution  for  Church  widows  implies  an  established  organi- 
r^tion.  As  to  Timothy's  "j'outh,"  it  may  be  spoken  of  comparalively  young  compared  with  Paul,  now  "the  aged' 
(Philemon  9),  and  with  some  of  the  Ephesian  elders,  senior  to  Timothy  their  overseer.  As  to  Acts  20.  25,  we  know  not 
but  that  "  all"  of  the  elders  of  Ephesus  called  to  Miletus  "  never  saw  Paul's  face"  afterwards,  as  he  "  knew"  (doubtless 
by  inspiration)  would  be  the  case,  which  obviates  the  need  of  Alford's  lax  view,  that  Paul  was  wrong  in  this  his 
positive  inspired  anticipation  (for  such  it  was,  not  a  mere  boding  surmise  as  to  the  future).  Thus  he  probabl3'  visited 
Ephesus  again  (1  Timothy  1.3;  2  Timothy  1. 18;  4.  20,  he  would  hardly  have  been  at  Miletum,  so  near  Ephesus,  without 
visiting  Ephesus)  after  his  first  imprisonment  in  Rome,  though  all  the  Ephesian  elders  whom  he  had  addressed 
formerly  at  Miletus  did  not  again  see  him.  Tlie  general  similarity  of  subject  and  style,  and  of  the  state  of  the  Church 
between  the  two  Epistles,  favours  the  view  that  they  were  near  one  another  in  date.  Also,  against  the  theory  of  the 
early  date  is  the  difficulty  of  defining,  when,  during  Paul's  two  or  three  years'  stay  at  Ephesus,  we  can  insert  an  ab- 
sence of  Paul  from  Ephesus  long  enough  for  the  requirements  of  the  case,  which  imply  a  lengthened  stay  and  super- 
intendence of  Timothy  at  Ephesus  (see,  however,  1  Timothy  3. 14,  on  the  other  side)  after  having  been  "left"  by  Paul 
there.  Timothy. did  not  stay  there  when  Paul  tel't  Ephesus  (Acts  19.  22;  20. 1;  2  Corinthians  1. 1).  (In  1  Timothy  3. 14, 
Paul  says,  "I  write,  hoping  to  come  unto  tliee  shortly ;"  but  on  the  earlier  occasion  of  his  passing  from  Ephesus  to 
Macedon  he  had  no  such  expectation,  but  had  planned  to  spend  the  summer  in  Macedon,  and  the  winter  in  Corinth, 
1  Corinthians  16.  6.  The  expression  "  7'iU  I  come,"  etc.,  1  Timothy  4. 13,  implies  that  Timothy  was  not  to  leave  his  post 
till  Paul  should  arrive;  this  and  the  former  objection,  however,  do  not  hold  good  against  Mosheim's  theory.)  More- 
over, Paul  in  his  farewell  address  to  tlie  Ephesian  e\<\ers  prophetically  anticipates  the  rise  of  false  teachers  hereafter  of 
their  own  selves ;  therefore  this  First  Epistle,  which  speaks  of  their  actual  presence  at  Ephesus,  would  natui-ally  seem 
to  be  not  prior,  but  subsequent,  to  the  address,  i.  e.,  will  belong  to  the  later  date  assigned.  In  the  Epistle  to  the  Ephe- 
Eians  no  notice  is  taken  of  the  Judeeo-Gnostic  errors,  which  would  have  been  noticed  had  they  been  really  in  exist- 
ence ;  however,  they  are  alluded  to  in  the  contemporaneous  sister  Epistle  to  Colossians  (Colossians  2). 

Whatever  doubt  must  always  remain  as  to  the  date  of  the  First  Epistle,  there  can  be  hardly  any  as  to  that  of  the 
Second  Epistle.  In  2  Timothy  4. 13,  Paul  directs  Timothy  to  bring  tlie  books  and  clook  which  the  apostle  had  left  at 
Troas.  Assuming  that  the  visit  to  Troas  referred  to  is  the  one  mentioned  in  Acts  20.  5-7,  it  will  follow  that  the  cloak 
and  parchments  lay  for  about  seven  years  at  Troas,  that  being  the  time  that  elapsed  between  the  visit  and  Paul's 
first  imprisonment  at  Rome:  a  very  unlikely  supposition,  that  he  should  have  left  either  unused  for  so  long.  Again, 
when,  during  his  first  Roman  imprisonment,  he  wrote  to  the  Colossians  (Colossians  4. 14)  and  Philemon  (Philemon 
24),  Demas  was  with  him;  but  when  he  was  writing  2  Timothy  4. 10,  Demas  had  forsaken  him  from  love  of  this  world, 
and  gone  to  Thessalonica.  Again,  when  he  wrote  to  the  Ephesians,  Colossians,  Philippians,  and  Philemon,  he  had 
good  hopes  of  a  speedy  liberation  ;  but  here  in  2  Timothy  4.  6-8,  he  anticipates  immediate  death,  having  been  at  least 
once  already  tried  (2  Timothy  4. 16).  Again,  he  is  in  this  Epistle  represented  as  in  closer  confinement  than  he  was 
when  writing  those  former  Epistles  in  his  first  imprisonment  (even  in  the  Philippians,  which  represent  him  in 
greater  uncertainty  as  to  his  life,  he  cherished  the  hope  of  soon  being  delivered,  Philippians  2.  24;  2  Timothy  1. 16-18; 
2.9;  4.6-8, 16).  Again  (2  Timothy  4.  20),  he  speaks  of  having  left  Trophimus  sick  at  Miletum.  This  could  not  have 
been  on  the  occasion.  Acts  20. 15.  For  Trophimus  was  with  Paul  at  Jerusalem  shortly  afterwards  (Acts  21. 29).  Besides, 
he  would  thus  be  made  to  speak  of  an  event  six  or  seven  years  after  its  occurrence,  as  a  recent  event:  moreover, 
Tiraotliy  was,  on  that  occasion  of  tlie  apostle  being  at  Miletum,  with  Paul,  and  therefore  needed  not  to  be  informed 
of  Trophimus'  sickness  there  (Acts  20.4-17).  Also,  the  statement  (ch.  4.20),  "Erastus  abode  at  Corinth,"  implies  that 
St.  Paul  had  shortly  before  been  at  Corinth,  and  left  Erastus  there ;  but  Paul  had  not  been  at  Corinth  for  several  years 
before  his  first  imprisonment,  and  in  the  interval  Timothy  had  been  with  him,  so  that  he  did  not  need  to  write  sub- 
sequently about  that  visit,  lie  must  therefore  have  been  liberated  after  his  first  imprisonment  (indeed,  Hebrews  13. 
23,24,  expressly  proves  that  the  writer  was  in  Italy  and  at  libei-ty),  and  resumed  his  apostolic  journej-iugs,  and  been 
imprisoned  at  Rome  again,  whence  shortly  before  his  death  he  wrote  Second  Timothy. 

EusEBius,  Chronicles,  anno  2083  (beginning  October,  A. D.  67),  says,  "Nero,  to  his  other  crimes,  added  the  per- 
secution of  Christians:  under  him  the  apostles  Peter  and  Paul  consummated  their  martyrdom  at  Rome."  So 
Jeeome,  Ca^aZoflT!/*  Scriptorum  Ecclesiasticorum,  "  In  the  fourteenth  year  of  Nero,  Paul  was  beheaded  at  Rome  for 
Christ's  sake,  on  the  same  day  as  Peter,  and  was  buried  on  the  Ostian  Road,  in  the  thirty-seventh  year  after  the  death  of 
our  Lord."  Alford  reasonably  conjectures  the  Pastoral  Epistles  were  written  near  this  date.  The  interval  was  pos- 
sibly filled  up  (so  Clement  of  Rome  states  that  Paul  preached  as  far  as  "to  the  extremity  of  the  west")  by  a  journey 
to  Spain  (Romans  15. 24, 28),  according  to  his  own  original  intention.  Muratori's  Frag^nent  on  the  Canon  (about  170 
A.  D.)  also  alleges  Paul's  journey  into  Spain,  So  Eusebius,  Chrysostom,  and  Jerome.  Be  that  as  it  may,  he  seems 
shortly  before  his  second  imprisonment  to  have  visited  Ephesus,  where  a  new  body  of  elders  governed  the  Church 
(Acts  20.  a5),  say  in  the  latter  end  of  60  A.  d.,  or  beginning  of  67.  Supposing  him  thirty  at  his  conversion,  he  would  now 
be  upwards  of  sixty,  and  older  in  constitution  than  in  years,  through  continual  hardship.  Even  four  years  before 
he  called  himself  "  Paul  the  aged  "  (Philemon  9). 

From  Ephesus  he  went  into  Macedonia  (1  Timothy  1.  3).  He  may  have  written  the  First  Epistle  to  Timothy  from 
that  country.  But  his  use  of  "went,"  not  "came,"  in  I  Timothy  1.  3,  "When  I  went  into  Macedonia,"  implies  he  was 
not  there  when  writing.  Wherever  he  was,  he  writes  uncertain  how  long  he  may  be  detained  from  coming  to  Timothy 
(1  Timothy  3.  14, 15).  Birks  shows  the  probability  that  he  wrote  from  Corinth,  between  which  city  and  Ephesus  the 
communication  was  rapid  and  easj'.  His  course,  as  on  both  former  occasions,  was  from  Macedon  to  Corinth.  He  finds 
R.coincidence  between  1  Timothy  2. 11-14,  and  1  Corinthians  11. 34,  as  to  women  being  silent  in  Church  ;  and  1  Timothy 
5. 17, 18,  and  1  Corinthians  9.  8-10,  as  to  the  maintenance  of  ministers,  on  the  same  principle  as  the  Mosaic  law,  that  the 
ox  should  not  be  muzzled  that  treadeth  out  the  corn ;  and  1  Timothy  5. 19,  20,  and  2  Corinthians  13. 1-4,  as  to  charges 
4Q2 


Tntroduction.  1  TIMOTHY.  IntroJadion. 

against  elders.    It  would  be  natural  for  the  apostle  in  (he  very  place  where  these  directions  had  been  enforced,  to  rcproduoa 
them  in  his  letter. 

The  date  of  the  Epistle  to  Titus  must  depend  on  that  assigned  to  First  Timothy,  with  which  it  is  connected  in  sub- 
ject, phraseology  and  tone.  There  is  no  difficulty  in  the  Epistle  to  Titus,  viewed  by  itself,  in  assigning  it  to  the  earlier 
date,  viz.,  before  Paul's  first  imprisonment.  In  Acts  18. 18, 19,  Paul,  in  journeying  from  Corinth  to  Palestine,  for  soma 
cause  or  other  landed  at  Ephesus.  Now  we  find  (Titus  3.  13)  that  Apollos  in  going  from  Ephcsus  to  Coriutli  \v;is  to 
toucli  at  Crete  (which  seems  to  coincide  with  Apollos'  journey  from  Ephesus  to  Corinth,  recorded  Acts  18.  24,  27  ;  19. 1) ; 
therefore  it  is  not  unlikely  that  Paul  may  have  taken  Crete  similarly  on  his  way  between  Corinth  and  Ephesus ;  or, 
perhaps  been  driven  out  of  his  course  to  it  in  one  of  his  three  shipwrecks  spoken  of  in  2  Corinthians  11.25,20;  tliis  will 
account  for  his  taking  Ephesus  on  his  way  from  Corinth  to  Palestine,  though  out  of  his  regular  course.  At  Epliesu.s 
Paul  may  have  written  the  Epistle  to  Titus  [Hug]  ;  tliere  he  probably  met  Apollos,  and  gave  the  Epistle  to  Titus  to  his 
charge,  before  his  departure  for  Corinth  by  way  of  Crete,  and  before  the  apostle's  departure  for  Jerusalem  (Acts  18. 19- 
21,  24).  Moreover,  on  Paul's  way  back  from  Jerusalem  and  Antioch,  he  travelled  some  time  in  Upper  Asia  (Acts  19.  1), 
and  it  was  then,  probably,  tliat  his  intention  to  "winter  at  Nicopolis"  was  realized,  there  being  a  town  of  that  name 
between  Antioch  and  Tarsus,  lying  on  Paul's  route  to  Galatia  (Titus  3. 12).  Thus,  First  Timothy  will,  in  this  theory,  be 
placed  two  and  a  half  years  later  (Acts  20. 1;  cf.  1  Timothy  1.  3). 

Alford's  argument  for  classing  the  Epistle  to  Titus  with  First  Timothy,  as  written  after  Paul's  first  Roman  impris- 
onment, stands  or  falls  with  his  argument  for  assigning  First  Timothy  to  tliat  date.  Indeed,  Hug's  unobjectionable 
argument  for  the  earlier  date  of  the  Epistle  to  Titus,  favours  tlie  early  date  assigned  to  First  Timothy,  which'is  so  much 
akin  to  it,  if  other  arguments  be  not  thought  to  counterbalance  this.  The  Church  of  Crete  had  been  just  founded 
(Titus  1.5),  and  yet  the  same  heresies  are  censured  in  it  as  in  Ephesus,  which  shows  that  no  argument,  such  as  Alfoed 
alleges  against  the  earlier  date  of  First  Timothy,  can  be  drawn  from  them  (Titus  1.  10, 11,  15, 16 ;  3.  9, 11).  But  vice  versa, 
if,  as  seems  likely  from  the  arguments  adduced,  the  First  Epistle  to  Timothy  be  assigned  to  the  later  date,  the  Epistle 
to  Titus  must,  from  similarity  of  style,  belong  to  the  same  period.  Alford  traces  Paul's  last  journey  before  7iis  second 
imprisonment  thus :  To  Crete  (Titus  1.  5),  Miletus  (2  Timothy  4.  20),  Colosse  (fulfilling  his  intention,  Philemon  22),  Ephe- 
sus (1  Timothy  1.3;  2 Timothy  1. 18),  from  which  neighbourhood  he  wrote  the  Epistle  to  Titus;  Troas,  Macedonia, 
Corinth  (2  Timothy  4. 20),  Nicopolis  (Titus  3. 12)  in^piVtw,  where  he  had  intended  to  winter;  a  place  in  which,  as  being  a 
Roman  colony,  he  would  be  free  from  tumultuary  violence,  and  yet  would  be  more  open  to  a  direct  attack  from  foes 
in  the  metropolis,  Rome.  Being  known  in  Rome  as  the  leader  of  the  Chrtstians,  he  was  probably  [Alford]  arrested 
as  implicated  in  causing  the  fire  in  G4  a.  d.,  attributed  by  Nero  to  the  Christians,  and  was  sent  to  Rome  by  the  Duum- 
virs of  Nicopolis.  There  he  was  imprisoned  as  a  common  malefactor  (2  Timothy  2.  9);  his  Asiatic  friends  deserted 
him,  except  Onesiphorus  (2  Timothy  1.  10).  Demas,  Crescens,  and  Titus,  left  him.  Tychicus  he  had  sent  to  Ephesus. 
Luke  alone  remained  with  him  (2  Timotliy  4. 10-12).  Under  these  circumstances  he  writes  the  Second  Epistle  to  Tim- 
othy, most  likely  whilst  Timothy  was  at  Ephesus  (2  Timothy  2.  17 ;  cf.  1  Timothy  1.  20;  2  Timothy  4.  13),  begging  him  to 
come  to  him  before  winter  (2  Timothy  4.  21),  and  anticipating  his  own  execution  soon  (2  Timothy  4.  6).  Tychicus  was 
pcrhapsthebearer  of  the  Second  Epistle  (2  Timothy  4. 12).  His  defence  was  not  made  before  the  emperor,  for  the  latter 
was  then  in  Greece  (2  Timothy  4.  10, 17).  Tradition  represents  tliat  he  died  by  tlie  sword,  which  accords  with  the  foct 
'that  his  Roman  citizenship  M'ould  exempt  him  from  torture;  probably  late  in  67  a.  d.,  or  68  A.  D.,  the  last  year  of  Nero. 

Timothy  is  first  mentioned.  Acts  16.1,  as  dwelling  in  Lj-stra  (not  Derbe,  cf.  Acts  20.  4).  His  mother  was  a  Jewess 
name<l  Eunice  (2  Timothy  1.  5);  his  father,  "a  Greek"  (t.  e.,  a  Gentile).  As  Timothy  is  mentioned  as  "a  disciple  "  in 
Acts  16.  1,  he  must  have  been  converted  before,  and  this  by  St.  Paul  (1  Timothy  1.  2),  probably  at  his  former  visit  to 
Lystra  (Acts  14.6);  at  the  same  time,  probably,  that  his  Scripture-loving  mother,  Eunice,  and  grandmother,  Lois, 
were  conyerted  to  Christ  from  Judaism  (2  Timothy  3. 14, 15).  Not  only  the  good  report  given  as  to  him  by  the  bretli- 
ren  of  Lystra,  but  also  his  origin,  partly  Jewish,  partly  Gentile,  adapted  him  specially  for  being  St.  Paul's  assistant 
in  missionary  work,  labouring  as  the  apostle  did  in  each  place,  firstly  among  the  Jews,  and  then  among  the  Gentiles. 
In  order  to  obviate  Jewish  prejudices,  he  first  circumcised  him.  He  seems  to  have  accompanied  Paul  in  his  tour 
through  Macedonia;  but  when  the  apostle  went  forward  to  Athens,  Timothy  and  Silas  remained  in  Berea.  Having 
been  sent  back  by  Paul  to  visit  the  Thessalonian  Church  (1  Thessalonians  3.  2),  ho  brought  his  report  of  it  to  the 
apostle  at  Corinth  (1  Thessalonians  3.  6).  Hence  we  find  his  name  joined  with  St.  Paul's  in  the  addresses  of  both 
the  Epistles  to  The.ssalonians,  which  Avere  written  at  Corinth.  We  again  find  him  "  ministering  to"  St.  Paul  during 
the  lengthened  stay  at  Ephesus  (Acts  19.  22).  Thence  he  was  sent  before  Paul  into  Macedonia  and  to  Corinth  (1 
Corinthians  4.  17;  16. 10).  He  was^with  Paul  when  he  wrote  tlie  Second  Epistle  to  Corinthians  (2  Corinthians  1.  1);  and 
the  following  winter  in  Corinth,  when  Paul  sent  from  thence  his  Epistle  to  Romans  (Romans  16.  21).  On  Paul's  re- 
turn to  Asia  through  Macedonia,  he  went  forward  and  waited  for  the  apostle  at  Troas  (Acts  20.  3-5).  Next  we  find  him 
with  Paul  during  his  imprisonment  at  Rome,  when  the  apostle  wrote  the  Epistles  to  Colossians  (Colossians  1.  1), 
Philemon  (Philemon  1),  and  Philippians  (Philippians  1. 1).  He  was  imprisoned  and  set  at  liberty  about  the  same  time  a:^ 
the  writer  of  the  Hebrews  (Hebrews  13.  23).  In  the  Pastoral  Epistles,  we  find  him  mentioned  as  left  by  the  apostle  al 
Ephesus  to  superintend  the  Church  there  (1  Timothy  1.  3).  The  last  notice  of  him  is  in  the  request  which  Paul 
makes  to  him  (2  Timothy  4.  21)  to  "  come  before  winter,"  i.  e.,  about  67  a.  d.  [Alford.]  Eusebius,  Ecclesiastical  His- 
tory,S.  42,  reports  tliat  he  was  first  bishop  of  Ephesus;  and  'NicoFiiouvs,  Ecclesiastical  IIistoi-y,  3. 11,  rcpreHenta  that 
he  died  by  martyrdom.  If  then,  St.  Jolin,  as  tradition  represents,  resided  and  died  in  that  city,  it  must  have  been  at  a 
later  period.  Paul  himself  ordained  or  consecrated  him  with  laying  on  of  his  own  hands,  and  those  of  the  presbytery, 
in  accordance  with  prophetic  in<-imations  given  respecting  him  by  those  possessing  the  prophetic  gift  (1  Timothy  1.  1$; 
4. 14;  2  Timothy  1.  6).  His  self-denying  character  is  shown  by  his  leaving  home  at  once  to  accompany  theapostle,  and 
submitting  to  circumcision  for  tlie  gospel's  sake ;  and  also  by  his  abstemiousness  (noticed  1  Timothy  5. 23)  notwithstand- 
ing his  bodily  infirmities,  which  would  have  warranted  a  more  generous  diet.  Timidity  and  a  want  of  self-confidence 
and  boldness  in  dealing  with  the  difficulties  of  his  position,  seem  to  have  been  a  defect  in  his  otherwise  beautiful 
character  a«  a  Cliristlan  minister  (i  Corinthians  16.  10;  1  Timothy  4. 12;  2  Timothy  1.  7). 

The  design  of  the  First  Epistle  was  (1.)  to  direct  Timothy  to  charge  the  false  teachers  against  continuing  to  tcr.ch 
other  doctrine  than  that  of  the  Gospel  (1  Timothy  1.  3-20;  cf.  Revelation  2. 1-C);  (2.)  to  give  him  instructions  as  to  the 
orderly  conducting  of  worship,  the  qualifications  of  bishops  and  deacons,  and  the  selection  of  widows  who  should,  in 
return  for  Church  charity,  do  appointed  service  (1  Timothy  2.  to  6.  2);  (3.)  to  warn  against  covetousuess,  a  sin  preva- 
lent at  Ephesus,  and  to  urge  to  good  works  (1  Timothy  6.  S-19). 

403 


Timothy  Reminded  of  Paul's  Charge 


1  TIMOTHY  I. 


to  him  at  his  Going  to  Macedonia. 


CHAPTER  I. 

Ver.  1-20.  Address:  Paul's  Design  in  having  Left 
Timothy  at  Ephesus,  viz.,  to  Check  False  Teachers  ; 
Tece  Use  of  the  Law  ;  Harmonizing  with  the  Gos- 
pel ;  God's  Grace  in  Calling  Paul,  once  a  Blasphe- 
mer, TO  Experience  and  to  Preach  it  ;  Charges  to 
Timothy,  l.  by  tUe  commantlinent  of  God — The  au- 
thoritative injunction,  as  well  as  the  commission,  of  God. 
In  the  earlier  Epistles  the  phrase  is,  "  By  the  will  of  God." 
Here  it  is  expressed  in  a  manner  implying  that  a  neces- 
sity was  laid  on  him  to  act  as  an  apostle,  not  that  it  was 
merely  at  his  option.  The  same  expression  occurs  in  the 
doxology,  probably  written  long  after  the  Epistle  Itself. 
[Alfoed.]  (Romans  16.  26.)  God  our  Saviour— The  Fa- 
ther (ch.  2.  3;  4. 10;  Luke  1.  47;  2  Timothy  1.  9;  Titus  1.  3; 
2. 10;  3.  4;  Jude  25).  It  was  a  Jewisli  expression  in  devo- 
tion, drawn  from  the  Old  Testament  (cf.  Psalm  106.  21). 
our  hope— (Colossians  1.  27  ;  Titus  1.  2;  2,  13.)  3.  my  own 
»oxt—lit.,  "a  genuine  son"  (cf.  Acts  16. 1 ;  1  Corinthians  4. 
14-17).  See  Introduction,  mercy— Added  here,  in  address- 
ing Timothy,  to  the  ordinary  salutation,  "  Grace  unto  you 
(Romans  1.  7;  1  Corinthians  1. 3,  &c.),  and  peace."  In  Ga- 
latians  6. 16,  "peace  and  mercy'''  occur.  There  are  many 
similarities  of  style  between  the  Epistle  to  the  Galatians 
and  the  Pastoral  Epistles  (see  Introduction) ;  perhaps  owing 
to  his  there,  as  here,  having,  as  a  leading  object  in  writing, 
the  correction  of  false  teachers,  especially  as  to  the  right 
and  wrong  use  of  the  law  {v.  9).  If  the  earlier  date  be  as- 
signed to  1  Timothy,  it  will  fall  not  long  ^fter,  or  before 
(according  as  the  Epistle  to  the  Galatians  was  written  at 
Ephesus  or  at  Corinth)  the  writing  of  the  Epistle  to  the 
Galatians,  which  also  would  account  for  some  similarity 
of  style.  "Mercy"  is  grace  of  a  more  tender  kind,  exer- 
cised towards  the  viiserable,  the  experience  of  which  in 
one's  own  case  especially  fits  for  the  Gospel  ministry, 
Cf.as  to  Paul  himself  (v.  14, 16;  1  Corinthians  7.2.5;  2  Corin- 
thians 4.  1;  Hebrews  2.  17). .  [Bengel.]  He  did  not  use 
"  mercy"  as  to  the  churches,  because  "  mercy"  in  all  its  ful- 
ness already  existed  towards  them  ;  bwt  in  the  case  of  an 
individual  minister,  fresh  measures  of  it  were  continually 
needed.  "  Grace"  has  reference  to  the  sins  of  men  ;  "  mer- 
cy" to  their  misery.  God  extends  His  grace  to  men  as  they 
are  guilty;  His  mercy  to  them  as  they  are  miserable. 
[Trench.]  Jesus  Christ— The  oldest  MSS.  read  the  ordei-, 
"  Christ  Jesus."  In  the  Pastoral  Epistles  "  Christ"  is  often 
put  before  "  Jesus,"  to  give  prominence  to  the  fact  that 
the  Messianic  promises  of  the  Old  Testament,  well  known 
to  Timothy  (2  Timothy  3.  15),  were  fulfilled  in  Jesus.  3. 
Timothy's  superintendence  of  the  Church  at  Ephesus  was 
as  locum  tenens  for  the  apostle,  and  so  was  temporary. 
Thus,  the  office  of  superintending  overseer,  needed  for  a 
time  at  Ephesus  or  Crete,  in  the  absence  of  the  presiding 
apostle,  subsequently  became  a  permanent  institution  on 
the  removal,  by  death,  of  the  apostles  who  heretofore  su- 
perintended the  churches.  The  first  title  of  these  over- 
seers seems  to  have  been  "angels"  (Revelation  1.  20).  3. 
As  I  besought  thee  to  remain— He  meant  to  have  added, 
"So  I  still  beseech  thee,"  but  does  not  complete  the  sen- 
tence until  he  does  so  virtually,  not  formally,  at  v.  18.  at 
Ephesus— Paul,  in  Acts  20.  25,  declared  to  the  Eiihesiau 
elders, "  I  know  that  ye  all  shall  see  my  face  no  more."  If, 
then,  as  the  balance  of  arguments  seems  to  favour  (see  In- 
<»-oduc<ion),  this  Epistle  was  written  subsequently  to  Paul's 
first  imprisonment,  the  apparentdiscrepancy  between  his 
prophecy  and  the  event  maybe  reconciled  byconsidering 
that  the  terms  of  the  former  were  not  that  he  should  never 
visit  Ephesus  again  (which  tliis  verse  implies  he  did),  but 
that  tJiey  all  should  "see  his  face  no  more."  Icannot  think 
with  Birks,  that  this  verse  Is  compatible  with  his  the- 
ory, that  Paul  did  not  actually  visit  Ephesus,  though  in 
its  immediate  neighbourhood  (cf.  ch.  3. 14 ;  4. 13).  The  cor- 
responding conjunction  to  "as"  is  not  given,  the  .sentence 
not  being  completed  till  it  is  virtually  so  at  v.  18.  I  be- 
sought—A mild  word,  instead  of  authoritative  command, 
to  Timothy,  as  a  fellow-helper,  some— The  indefinite  pro- 
noun is  slightly  contemptuous  as  to  them  (Galatians  2. 12; 
Ju(ie4).  [Ellicott.]  teach  no  other  doctrine— than  what 
404 


I  have  taught  (Galatians  1.  6-9).  His  prophetic  bodinga 
some  years  before  (Acts  20.  29,  30)  were  now  being  realized 
(cf.  ch.  6. 3).  4.  fables— Legends  about  the  origin  and  pro- 
pagation of  angels,  such  as  the  false  teachers  taught  at 
Colosse  (Colossians  2. 18-23).  "Jewish  fables"  (Titus  1. 14). 
"Profane,  and  old  wives'  fables"  (ch.  4.  7;  2  Timothy  4.  4). 
genealogies— Not  merely  such  civil  genealogies  as  were 
common  among  the  Jews,  whereby  they  traced  their  de- 
scent from  the  patriarchs,  to  which  Paul  would  not  object, 
and  which  he  would  not  as  here  class  with  "fables,"  but 
Gnostic  genealogies  of  spirits  and  ceons,  as  they  called 
them,  "Lists  of  Gnostic  emanations."  [Alfoed.]  SoTer- 
tullian,  AdversusValentinianos,  c.  3,  and  Iren^us,  ProB/. 
The  Judaizers  here  alluded  to,  whilst  maintaining  the 
perpetual  obligation  of  the  Mosaic  law,  joined  with  it  a 
theosophic  ascetic  tendency,  pretending  to  see  in  it  mys- 
teries deeper  than  others  could  see.  The  seeds,  not  the  full- 
grown  Gnosticism  of  the  post-apostolic  age,  then  existed. 
This  formed  the  transition  stage  between  Judaism  and 
Gnosticism.  "  Endless"  refers  to  the  tedious  unprofitable- 
ness of  their  lengthy  genealogies  (cf.  Titus  3.  9).  Paul  op- 
poses to  their  "  ceons,"  the  "  King  of  the  oeotis  (so  the  Greek, 
V.  17),  to  whom  be  glory  throughout  the  ceons  of  ceons." 
The  word  "  oeon"  was  probably  not  used  in  the  technical 
sense  of  the  latter  Gnostics  as  yet;  but  "the  only  wise 
God"  {v.  17),  by  anticipation,  confutes  the  subsequently 
adopted  notions  in  the  Gnostics'  own  phraseology,  ques- 
tions—  of  mere  speculation  (Acts  25.  20),  not  practical; 
generating  merely  curious  discussions.  "  Questions  and 
strifes  of  words"  (ch.  6. 4) ;  "  to  no  profit"  (2  Timothy  2. 14) ; 
"gendering  strifes"  (2  Timothy  2.23).  "Vain  jangling" 
(f.  6,  7)  of  would-be  "teachers  of  the  law."  godly  edify- 
ing—The oldest  MSS.  read,  "  the  dispensation  of  God,"  the 
Gospel  dispensation  of  God  towards  man  (1  Corinthians 
9. 17),  "  which  is  (has  its  element)  in  faith."  Conybeare 
translates,  "The  exercising  of  the  stewardship  of  God"  (I 
Corinthians  9.  17).  He  infers  that  the  false  teachers  in 
Ephesus  were  presbyters,  which  accords  with  the  proph- 
ecy. Acts  20.  30.  However,  the  oldest  Latin  versions,  and 
Irenjeus  and  Hilary,  support  English  Version  reading. 
CLv.  5,  "faitli  unfeigned."  5.  But  —  In  contrast  to  the 
doctrine  of  the  false  teachers,  tlie  end— the  aim.  tlie 
commandnxent — Greek,  "  of  the  cliarge"  which  you  ought 
to  urge  on  your  flock.  Referring  to  the  same  Greek  word 
as  in  V.  3,  IS;  here,  however,  in  a  larger  sensj,  as  includ- 
ing t?ie  Gospel  "dispensation  of  God"  {Note,  v.  4  and  11), 
which  was  the  sum  and  substance  of  the  "cliarge"  com- 
mitted to  Timothy  wherewith  he  should  "charge"  his 
flock,  charity— love  ;  the  sum  and  end  of  the  law  and 
of  the  Gospel  alike,  and  that  wherein  the  Gospel  is  the 
fulfilment  of  the  spirit  of  the  law  in  its  every  essential  jot 
and  tittle  (Romans  13. 10).  The  foundation  is  faith  (v.  4),  the 
"  end  "  is  love  {v.  14 ;  Titus  3. 15).  ont  of— springing  as  from 
a  fountain,  pure  heart— a  heart  purified  by  faith  (Acts 
15.  9;  2  Timottiy  2.  22;  Titus  1.  15).  good  conscience- A 
conscience  cleared  from  guilt  by  the  effect  of  sound  faith 
inChrist  (r.  19;  ch.  3.  <);  2Timotliy  1.3;  1  Peter  3.  21).  Con- 
trast 1  Timothy  4.2;  Titus  1.15;  cf.  Acts23. 1.  St.  John  uses 
"lieart,"  where  Paul  would  use  "conscience."  In  Paul 
the  understanding  is  tlie  seat  of  conscience;  the  heart  is  the 
seat  of  love.  [Bengel.]  A  good  conscience  is  joined  with 
sound  faith  ;  a  bad  conscience  with  unsoundness  in  the 
faith  (cf.  Hebrews  9.  14).  faith  unfeigned— Not  a  hypo- 
critical, dead,  and  unfruitful  faith,  but  faith  working  by 
love  (Galatians  5.  6).  The  false  teachers  drew  men  off 
from  such  a  loving,  working,  real  faith,  to  pi-ofltless,  spec- 
ulative "questions"  (u.  4)  and  jangling  (v.  6).  6.  Front 
which— vt'z.,  from  a  pure  heart,  good  conscience,  and  faith 
unfeigned,  the  well-spring  of  love,  having  s^verved — 
lit.,  "  having  missed  the  mark  (the  '  end  ')  to  be  aimed  at." 
It  is  translated  "  erred,"  ch.  6.  21 ;  2  Timothy  2.  18.  Instead 
of  aiming  at  and  attaining  the  graces  above  named,  they 
"have  turned  aside  (ch.  5. 15;  2  Timothy  4.  4;  Hebrews  12. 
13)  unto  vain  jangling:"  lit.,  "vain  talk,"  about  the  law 
and  genealogies  of  angels  (v.  7;  Titus  3.9;  1.10);  1  Tim- 
othy 6.  20,  "  vain  babblings  and  oppositions,"  «fcc.  It  is  the 
greatest  vanity  when  Divine  things  are  not  truthfully 
discussed  (Romans  1.  21).    [Bengel.]    7.  Sample  of  their 


The  Pd(jht  Use  and  End  of  the  Law. 


1  TIMOTHY  I. 


PauFs  Calling  to  be  an  Apostle. 


"  vain  talk  "  (v.  6).  Desiring— They  are  would-be  teachers, 
not  really  so.  the  law— the  Jewish  law  (Titus  1. 14;  3.  9). 
The  Judaizers  here  meant  seem  to  be  distinct  from  those 
impugned  in  the  Epistles  to  the  Galatians  and  Romans, 
wlio  made  the  works  of  the  law  necessary  to  justification 
in  opposition  to  Gospel  grace.  The  Judaizers  here  meant 
corrupted  the  law  with  "fables,"  which  they  pretended 
to  found  on  it,  subversive  of  inorals  as  well  as  of  truth. 
Their  error  was  not  in  maintaining  the  obligation  of  the 
law,  but  in  abusing  it  by  fabulous  and  immoral  interpre- 
tations of,  and  additions  to  it.  neither  wUat  they  say, 
nor  ivhereof— neither  understanding  their  own  assertions, 
nor  the  object  itself  about  which  they  make  them.  Tliey 
understand  as  little  about  the  one  as  the  other.  [Al- 
roRD.]  8.  But — "Now  we  know"  (Romans  3.19;  7.14). 
law  is  good— in  full  agreement  with  God's  holiness  and 
goodness,  if  a  man— Primarily,  a  teacher;  then,  every 
Christian,  use  it  la-»vftilly— in  its  lawful  place  in  the 
Gospel  economy,  viz.,  not  as  a  means  of  a  "righteous 
man"  attaining  higher  perfection  than  could  be  attained 
by  the  Gospel  alone  (ch.  4.  8;  Titus  1. 14),  which  was  the 
perverted  use  to  which  the  false  teachers  put  it,  but  as  a 
means  of  awakening  the  sense  of  sin  in  tlie  ungodly  {v.  9, 
10;  cf.  Romans  7.7-12;  Galatians  3.  21).  9.  law  is  not 
made  for  a  rigliteous  man — Not  for  one  standing  by 
faith  in  the  righteousness  of  Christ  put  on  him  for  justifi- 
cation, and  imparted  inwardly  bj'  the  Spirit  for  sanctifl- 
cation.  "One  not  forensically  amenable  to  the  law." 
[Alford.]  For  sanctification,  the  law  gives  no  inward 
power  to  fulfil  it;  but  Ai^ford  goes  too  far  in  speaking  of 
the  righteous  man  as  "not  morally  needing  the  law." 
Doubtless,  in  proportion  as  he  is  Inwardly  led  by  the 
Spirit,  the  justified  man  needs  not  the  law,  which  is  only 
an  outward  rule  (Romans  6. 14 ;  Galatians  5.  IS,  23).  But  as 
the  justified  man  often  does  not  give  himself  up  wholly  to 
the  inward  leading  of  the  Spirit,  he  morally  needs  the  out- 
ward tow  to  show  him  his  sin  and  God's  requirements. 
The  reason  why  the  ten  commandments  have  no  power 
to  condemn  the  Christian,  is  not  that  they  liave  no  au- 
thority over  h\m,  hut  hecause  Christ  has  fulfilled  them  as 
our  surety  (Romans  10.  4).  disobedient— Creefc,  "  not  sub- 
ject;" insubordinate ;  it  \ii  translated  "unruly,"  Titus  1.  6, 
10;  "lawless  and  disobedient"  refer  to  opposers  of  tlio 
law,  for  whom  it  Is  "enacted"  (so  the  Greek,  for  "is 
made");  "  ungodly  and  sinners"  (Greek,  he  who  does  not 
reverence  God,  and  he  who  openly  sins  against  Him),  the 
opposers  of  God,  from  whom  the  law  comes ;  "  unholy  and 
profane"  (those  inwardly  innpure,  and  those  deserving 
exclusion  from  the  outward  participatioain  services  of 
the  sanctuary),  sinners  against  the  third  and  fourth  com- 
mandments; "murderers  (or  as  the  Greek  may  mean, 
'smiters')  of  fathers  and  .  .  .  mothers,"  sinners  against 
the  fifth  commandment;  "  manslaj'ers,"  sinners  against 
the  sixth  commandment.  10.  ^vhorcmongcrs,  &c. — sin- 
ners against  the  seventh  commandment,  men-stealers- 
t.  e.,  slave-dealers.  The  most  heinous  oflence  against  the 
eighth  commandment.  No  stealing  of  a  man's  goods  can 
equal  in  atrocity  the  stealing  of  a  man's  liberty.  Slavery 
is  not  directlj'' assailed  in  the  New  Testament;  to  have 
done  so  would  have  been  to  revolutionize  violently  the 
existing  order  of  things.  But  Christianity  teaches  princi- 
ples sure  to  undermine,  and  at  last  overthrow  It,  wher- 
ever Christianity  has  had  its  natural  development  (Mat- 
thew 7.  12).  liars  ,  .  .  perjured- ofl'enders  against  the 
ninth  commandment.  If  there  be  any  other  thing,  &c. 
—Answering  to  the  tenth  commandment  In  its  widest 
aspect.  He  does  not  particularly  specify  it,  because  his 
object  Is  to  bring  out  the  grosser  forms  of  transgression; 
whereas  the  tenth  is  deeply  spiritual,  so  much  so  indeed, 
that  it  was  by  it  that  the  sense  of  sin,  in  its  subtlest  form 
of  "  lust,"  Paul  tells  us  (Romans  7.  7),  was  brought  home 
to  his  own  conscience.  Thus,  Paul  argues,  these  would-be 
teachers  of  the  law,  whilst  boasting  of  a  higher  perfection 
through  It,  really  bring  themselves  down  from  the  Gospel 
elevation  to  the  level  of  the  grossly  "lawless,"  for  whom, 
not  for  Gospel  believers,  the  law  was  designed.  And  in 
actual  practice  the  greatest  sticklers  for  the  law  as  the 
means  of  moral  perfection,  a.s  in  this  case,  are  those  ulti- 


mately liable  to  fall  utterly  from  the  morality  of  the  law. 
Gospel  grace  is  the  onlj'-  true  means  of  sanctification  as 
well  as  of  justification.  aoxinA— healthy,  spiritually  ichole- 
some  (ch.  6.  3;  2  Timothy  1.  13;  Titus  1.  13;  2.  2),  as  opposed 
to  sickly,  morbid  (as  the  Greek  of  "  doting  "  means,  ch.  C.  4), 
and  "canker"  (2  Timothy  2.  17).  "The  doctrine,"  or 
"  teaching,  which  is  according  to  godliness  "  (ch.  6. 3).  11. 
According  to  the  glorious  Gospel — The  Christian's  free- 
dom  from  the  law  as  a  sanclifier,  asivell  as  ajustifier,  implied 
in  the  previous  v,  9, 10,  is  what  this  v.  11  is  connected  wilh. 
This  exemption  of  the  righteous  from  the  law,  and  assign- 
ment of  it  to  the  lawless  as  its  true  object,  is  "  according 
to  the  Gospel  of  the  glory  (so  the  Greek,  cf.  Note,  2  Corinth- 
ians 4.  4)  of  the  blessed  God."  The  Gospel  manifests  God's 
glory  (Ephesians  1.  17;  3.16)  in  accounting  "righteous" 
the  believer,  through  the  righteousness  of  Christ,  with- 
out "the  law"  {v  9);  and  in  imparting  that  righteous- 
ness whereby  he  loathes  all  those  sins  against  wliich  (v. 
9, 10)  the  law  Is  directed.  The  term  "  blessed,"  indicates 
at  once  immortality  and  supreme  happiness.  The  supremely 
blessed  One  is  He  from  whom  all  blessedness  flows.  Tliis 
term,  as  applied  to  God,  occurs  only  here  and  ch,  6. 15: 
appropriate  in  speaking  here  of  tlie  Gospel  blessedness, 
in  contrast  to  tlie  curse  on  those  under  the  law  (v.  9; 
Galatians  3.  10).  committed  to  my  ti-ust — translate  as  in 
the  Greek  order,  which  brings  into  prominent  emphasis 
Paid,  "committed  in  trust  to  me;"  in  contrast  to  the 
kind  of  law-teaching  which  they  (who  had  no  Gospel- 
commission),  the  false  teachers,  assumed  to  themselves  (v. 
8;  Titus  1.3),  13.  The  honour  done  him  in  having  the 
Gospel  ministry  committed  to  him  suggests  the  digres- 
sion to  what  he  once  was,  no  better  {v.  13)  than  those 
lawless  ones  described  above  {v.  9, 10),  when  the  grace  of 
our  Lord  (r.  14)  visited  him.  and— Omitted  in  most  (not 
all)  of  the  oldest  MSS,  I  thank— Gr»'eeA;,  "I  have  {i.e., 
feel)  gratitude."  enabled  me— The  same  Greek  verb  as 
in  Acts  9.  22,  "Saul  increased  the  more  in  strength." 
An  undesigned  coincidence  between  Paul  and  Luke,  his 
companion.  Enabled  me,  viz.,  for  the  ministry.  "  It  is  not 
in  my  own  strength  that  I  bring  this  doctrine  to  men,  but 
as  strengthened  and  nerved  by  Him  who  saved  me." 
[Theodouet.]  Man  is  by  nature  "  without  strength"  (Ro- 
mans 5.  C).  True  conversion  and  calling  confer  power. 
[Bengel.]  for  that— tlie  main  ground  of  his  "thanking 
Christ."  he  counted  me  faitliful — He  foreordered  and 
foresaw  that  I  would  be  faithful  to  the  trust  committed  to 
me.  Paul's  thanking  God  for  this  shows  that  the  merit 
of  his  faithfulness  was  due  solely  to  God's  grace,  not  to 
his  own  natural  strength  (1  Corintliians  7.2.5).  Faithfuhxeta 
is  the  quality  required  in  a  steward  (1  Corinthians  4.  2). 
putting  me  into- rather  as  in  1  Thessalonians  5.  9,  "Ap- 
pointing me  (in  His  sovereign  purposes  of  grace)  unto  the 
ministry"  (Acts  20,  24).  13.  "Who  was  before— GreeA, 
"  Formerly  being  a  blasphemer."  "Notivithstanding  that  1 
was  before  a  blasphemer,"  etc.  (Acts  26.  9,  11).  persecutor 
—(Galatians  1.  13.)  injarions— Greek,  "insulter;"  one 
who  acts  injuriously  from  arrogant  contempt  of  others. 
Translate  Romans  1.  30,  "  despiteful."  One  who  added  in- 
sult to  injury.  Bengel  traiislates,  "a  despiser."  I  prefer 
the  idea,  coJitumelious  to  others.  [Wahl.]  Still  I  agree  with 
Bengel,  that  "blasphemer"  is  against  God,  "persecutor," 
against  holy  »ne?i,  and  "insolently-injurious"  includes, 
with  the  idea  of  injuring  otliers,  tliat  of  Insolent  "up- 
pishness"  [Donaldson]  in  relation  to  one's  self.  This 
threefold  relation  to  God,  to  one's  neighbour,  and  to  one's 
self,  occurs  often  in  this  Epistle  (v.  5,  9, 14;  Titus  2. 12).  I 
obtained  mercy— God's  mercy,  and  Paul's  want  of  it, 
stand  in  sharp  contrast  [Ellicott],  GreeA;,  "  I  was  made 
the  object  of  mercy."  The  sense  of  merey  was  perpetual 
in  the  mind  of  the  apostle  (cf.  Note,  v.  2).  Those  who  have 
felt  mercy  can  best  have  mercy  on  those  out  of  the  way 
(Hebrews  5. 2, 3).  because  I  did  It  ignorantly— J(/narance 
does  not  in  itself  deserve  pardon ;  but  it  is  a  less  culpable 
causeof  unbelief  than  pride  and  wilful  hardening  of  one's 
self  against  the  truth  (John  9.  41;  Acts  26.  9).  Hence  it  is 
Christ's  plea  of  Intercession  for  his  murderers  (Luke  23. 
31);  and  ismadeby  the  apostles  a  mitigating  circumstance 
in  the  Jews'  sin,  and  one  giving  a  hope  of  a  door  of  re- 

405 


i\t«Ps  Calling  to  be  an  Apostle, 


1  TIxMOTHY  I. 


His  Charge  to  Timothy. 


pentance  (Acts  3.17;  Romans  10.2).  The  "because,"  &c., 
does  not  Imply  that  ignorance  was  a  sufflcient  reason  for 
mercy  heing  bestowed ;  but  shows  how  it  was  possible  that 
such  a  sinner  could  obtain  mercy.  Tlie  positive  ground 
of  mercy  being  shown  to  him,  lies  solely  in  the  compas- 
sion of  God  (Titus  3.  5).  The  ground  of  the  ignorance  lies 
in  the  unbelief,  which  implies  that  this  ignorance  is  not 
unaccompanied  with  guilt.  But  there  is  a  great  difference 
between  his  honest  zeal  for  the  law,  and  a  wilful  striving 
against  the  Spirit  of  God  (Matthew  12.  24-32;  Luke  11.  52). 
[WiESiNGER.]  14.  XnA— Greek,  "  But."  Not  only  so  (was 
nioxy  shown  me),  but,  &c.  the  grace— by  which  "  I  ob- 
tained mercy"  (v.  13).  -was  exceeding  almndant — Greek, 
"  superabounded."  Where  sin  abounded,  grace  did  much 
more  abound  (Romans  5.  20).  with  fa\t1\— accompanied 
with  faith,  the  opposite  of  "unbelief"  (v.  13).  love— in 
contrast  to  "a  blasphemer,  persecutor,  and  injurious." 
•»vlilcH  is  in  Christ- as  its  element  and  home  [Alfobd]: 
here  as  its  source  whence  it  flows  to  us.  15.  faithful- 
worthy  of  credit,  because  "  God"  who  says  it  "  is  faithful" 
to  his  word  (1  Corinthians  1.9;  1  Thessalonians  5.24;  2 
Thessalonians  3.  3;  Revelation  21.  5;  22.  6).  This  seems  to 
have  become  an  axiomatic  saj/rngf  among  Christians;  the 
phrase  faithful  saying,  is  peculiar  to  tlie  Pastoral  Epistles 
(ch.  2. 11 ;  4.  9;  Titus  3.  8).  Translate  as  Greek,  "  Faithful  is 
the  saying."  all— all  possible ;  full ;  to  be  received  by  all, 
and  with  all  the  faculties  of  the  soul,  mind,  and  heart. 
Paul,  unlike  the  false  teachers  (v.  7),  understands  what  he 
is  saying,  and  whereof  he  affirms;  and  by  his  simplicity  of 
style  and  subject,  setting  foi-th  the  grand  fundamental 
truth  of  salvation  through  Christ,  confutes  the  false 
teachers'  abstruse  and  unpractical  speculations  (1  Co- 
rinthians 1.  lS-28;  Titus  2.1).  a.cce^ta.tion— reception  (as 
of  a  boon)  into  the  heart,  as  well  as  the  understanding, 
with  all  gladness;  this  is  faith  acting  on  the  Gospel  ofTer, 
and  welcoming  and  appropriating  it  (Acts  2. 41).  Christ — 
as  promised.  Jesus — as  manifested.  [Bengel.]  came 
into  the  -^vorld— which  was  full  of  sin  (John  1.29;  Ro- 
mans 5.  12;  1  John  2.  2).  This  implies  His  pre-existence. 
Jolin  1.  9,  Greek,  "The  true  Light  that,  coming  into  the 
v:orld,  lighteth  every  man."  to  save  sinners  —  even 
notable  sinners  like  Saul  of  Tarsus.  His  instance  was 
Avithout  a  rival  since  the  ascension,  in  point  of  the  great- 
ness of  the  sin  and  the  greatness  of  the  mercy;  that  the 
oonsenter  to  Stephen,  the  proto-martyr's  deatli,  should  be 
the  successor  of  the  same!  I  am — not  merely,  "I  was 
chief"  (1  Corinthians  15.  9;  Ephesians  3.  8;  cf.  Luke  IS.  13). 
To  each  believer  his  own  sins  must  always  appear,  as  long 
as  he  lives,  greater  than  those  of  others,  which  he  never 
can, know  as  he  can  know  his  own.  cliief— The  same 
GreeJc  as  inv.  W, "  &rst,"  which  alludes  to  this  15th  v.  TYans- 
late  in  both  verses,  "foremost."  Well  might  he  infer 
Vv'here  there  was  mercy  for  hi^n,  there  is  mercy  for  all  who 
vvill  come  to  Christ  (Matthew  18.  11;  Luke  19.  10).  16. 
Hovirbelt — Greefc,  "But;"  contrasting  his  own  conscious 
sinfulness  with  God's  graciousvisitationof  liim  in  mercy. 
for  this  cause— for  this  very  purpose,  that  in  me — in  my 
case,  first — "  foremost."  As  I  was  "  foremost"  {Greek  for 
chief,  V.  15)  in  sin,  so  God  has  made  me  the  "foi-emost" 
sample  of  mercy,  sho^v — to  His  own  glory  (the  middle 
Greek  voice),  Ephesians  2.  7.  all  long-suffering- Greefc, 
"  the  whole  (of  His)  long-sufiTering,"  viz.,  in  bearing  so 
long  with  me  whilst  I  'vVas  a  persecutor,  a  pattern — a 
sample  (1  Corinthians  10.  6, 11)  to  assure  the  greatest  sin- 
ners of  the  certainty  that  they  sliall  not  be  rejected  in 
coming  to  Christ, since  even  Saul  found  mercy.  So  David 
made  liis  own  case  of  pardon,  notwithstanding  the  great- 
ness of  his  sin,  a  sample  to  encourage  other  sinners  to 
seek  pardon  (Psalm  32.  5,  6).  The  Greek  for  "pattern"  is 
sometimes  used  for  "a  sketch"  or  outline— the  filling  up  to 
take  place  in  each  man's  own  case,  helleve  on  him — be- 
lief rests  ON  Him  as  the  only  foundation  on  which  faith 
relies,  to  life  everlasting— the  ultimate  aim  which  faith 
always  keeps  in  view  (Titus  1.  2).  17.  A  suitable  conclu- 
sion to  the  beautifully-simple  enunciation  of  the  Gospel, 
of  which  his  own  history  is  a  living  sample  or  pattern. 
It  is  from  the  experimental  sense  of  grace  that  the  dox- 
ology  flows.  [Bengel.]  the  King  eternal— itC,  "  King  of 
406 


the  (eternal)  ages."  The  LXX.  translate  Exodus  15.  18, 
"The  Lord  shall  reign  for  ages  and  beyond  them."  Psalm 
145.  13,  Margin,  "Thy  kingdom  is  an  everlasting  king- 
dom," lit.,  "a  kingdom  of  all  ages."  The  "life-everlast- 
ing" (v.  16)  suggested  here  "  the  King  eternal,"  or  evei-last- 
ing.  It  answers  also  to  "  for  ever  and  ever"  at  the  close, 
lit.,  "to  the  ages  of  the  ages"  (the  countless  succession  of 
ages  made  up  of  ages),  imnniortal — The  oldest  MSS.  read, 
"incorruptible."  FM?sra/i?, however, and  one  veryold  MS. 
read  as  English  Version  (Romans  1.  23).  invisible— (Ch.  6. 
16;  Exodus  33.  20;  John  1. 18;  Colossians  1. 15;  Hebrews  11. 
27.)  the  only  -wise  God— The  oldest  MSS.  omit  "wise," 
which  probably  crept  in  from  Romans  16.  27,  where  it  is 
more  appropriate  to  the  context  than  here  (cf.  Jude  25). 
"The  only  Potentate"  (ch.  6.  15;  Psalm  86.  10;  John  5. 
44).  for  ever,  &c. — See  Note,  above.  Tlie  thought  of 
eternity  (terrible  as  it  is  to  unbelievers)  is  delightful  to 
those  assured  of  grace  (v.  16).  [Bengel.]  18.  He  re- 
sumes the  subject  begun  at  v.  3.  The  conclusion 
(apodosis)  to  the  foregoing,  "as  I  besought  thee  .  .  . 
charge"  (v.  3),  is  here  given,  if  not  formally,  at  least 
substantially.  This  charge— uiz.,  "That  thou  in  them 
(so  the  Greek)  mightest  war,"  &c.,  i.  e.,  fulfil  thy  high 
calling,  not  only  as  a  Christian,  but  as  a  minister 
oflficlally,  one  function  of  which  is,  to  "  charge  some  that 
they  teach  no  other  doctrine  "  (v.  3).  I  commit— as  a  sa- 
cred deposit  (ch.  6.  20 ;  2  Timothy  2.  2)  to  be  laid  before  thy 
hearers,  according  to — in  pursuance  of;  in  consonance 
with,  the  prophecies  vrhich  ^vent  before  on  thee — the 
intimations  given  by  prophets  respecting  thee  at  thy  or- 
dination, cli.  4. 14  (as,  probably,  by  Silas,  a  companion  of 
Paul,  and  "a  prophet,"  Acts  15.  32).  Such  prophetical  in- 
timation, as  well  as  the  good  report  given  of  Timothy  by 
the  brethren  (Acts  16.  2),  may  have  induced  Paul  to  take 
him  as  his  companion.  Cf.  similar  prophecies  as  to  others. 
Acts  13.  1-3,  in  connection  with  laying  on  of  hands  ;  11.  28  ; 
21.  10,  11;  cf.  1  Corinthians  12.  10;  14.  1 ;  Ephesians  4.  11.  In 
Acts  20.28,  it  is  expressly  said  that  "the  Holy  Ghost  had 
made  them  (the  Ephesian  presbyters)  overseers."  Cle- 
ment OF  Rome,  Epistola  ad  Corinthios,  states  it  was  the  cus- 
tom of  the  apostles  "  to  make  trial  by  the  Spirit,"  i.  <?.,  by 
the  "power  of  discerning,"  in  order  to  determine  who  were 
to  be  overseers  and  deacons  in  the  several  churches  plant- 
ed. So  Clement  of  Alexandria  says  as  to  the  churches 
near  Ephesus,  that  the  overseers  were  marked  out  for  or- 
dination by  a  revelation  of  the  Holy  Ghost  to  St.  John. 
by  them— Grecfc,  "in  them  ;"  arrayed  as  it  were  in  them  ; 
armed  with  them.  Avarfare- not  the  mere  "fight"  (ch. 
6. 12;  2  Timothy  4.  7),  but  the  whole  campaign ;  the  military 
service.  Ti-anslate  as  Greek,  not  a,  but  "  the,  good  warfare." 
19.  Holding — Keeping  hold  of  "faith  "and  "good  con- 
science" (v.  5);  not  "putting  the  latter  away"  as  "some." 
Faith  \s\\\^e  a  very  precious  liquor;  a  good  conscience  is 
the  clean,  pure  glass  that  contains  it.  [Bengel.]  The  loss 
of  good  conscience  entails  the  shipwreck  of  faith.  Conscious- 
ness of  sin  [unrepented  of  and  forgiven]  kills  the  germ  of 
faith  in  man.  [Wiesinger.]  wlxidn.— Greek  s\ng\x\ar,  viz., 
"good  conscience,"  not  "faith  "  also;  however,  the  result 
of  putting  away  good  conscience  is,  one  loses  faith  also. 
put  atvay — a  wilful  act.  Thej'  thrust  it  from  them  as  a 
troublesome  monitor.  It  reluctantly  withdraws,  extrudtd 
by  force,  when  its  owner  is  tired  of  its  importunity,  and  Is 
resolved  to  retain  his  sin  at  the  cost  of  losing  it.  One  can- 
not be  on  friendly  terms  with  it  and  with  sin  at  one  and 
the  same  time,  made  shipwreck — "  with  respect  to  THE 
faith."  Faith  is  the  vessel  in  which  they  had  professedly 
embarked,  of  which  "good  conscience"  is  the  anchor. 
The  ancient  Chui-ch  often  used  this  image,  comparing  the 
course  of  faith  to  navigation.  The  Greek  does  not  imply 
that  one  having  once  haA  faith  makes  shipwreck  of  it,  but 
that  tliey  who  put  away  good  conscience  "make  ship- 
wreck with  respect  to  the  faith."  20.  Hymeneus — there 
is  no  diflSculty  in  supposing  him  to  be  the  Hj'meneus  of 
2 Timothy  2.  17.  Though  "delivered  over  to  Satan"  (the 
lord  of  all  outside  the  Churcli,  Acts  26. 18,  and  the  executor 
of  wrath,  when  judicially  allowed  by  God,  on  the  disobe- 
dient, 1  Corinthians  5.  5;  2  Corinthians  12.  7),  he  probably 
was  restored  to  the   Church  subsequently,  and   again 


Directions  as  to  Public  Worship. 


1  TIMOTHY  II. 


Paul  Claims  to  be  an  Apostle. 


troubled  it,  Paul,  as  an  apostle,  though  distant  at  Rome, 
pronounced  the  sentence  to  be  executed  at  Ephesus,  in- 
volving, probably,  the  excommunication  of  the  offenders 
(Matthew  18. 17, 18).  The  sentence  operated  not  only  spirit- 
ually, but  also  physically,  sickness,  or  some  such  visita- 
tion of  God,  falling  on  the  person  excommunicated,  in  or- 
der to  bring  him  to  repentance  and  salvation.  Alexander 
here  is  probably  "the  coppersmith"  wlio  did  St.  Paul 
"  much  evil "  when  the  latter  visited  Ephesus.  The  "  de- 
livering him  to  Satan  "  was  probably  the  consequence  of 
his  tvithsCanding  the  apostle  (2  Timothy  4. 14, 15) ;  as  the 
same  sentence  on  Hymeneus  was  the  consequence  of  his 
"  saying  that  the  resurrection  is  past  already  "  (2  Timotliy 
2.  18;  hisputtingawayfl'oodconsctence,  naturally  producing 
xfiipivreck  concerning  faith,  v,  19.  If  one's  religion  better 
not  his  morals,  his  moral  deficiencies  will  corrupt  his 
religion.  The  rain  whicli  falls  pure  from  heaven  will  not 
continue  pure  if  it  be  received  in  an  unclean  vessel.  [Arch- 
bishop Whately.]).  It  is  possible  that  he  is  the  Alex- 
ander, then  a  Jew,  put  forward  by  the  Jews,  doubtless 
against  Paul,  at  the  riot  in  Eptesus  (Acts  19. 33).  tliat  tliey 
may— not  "might;"  implying  that  the  effect  still  con- 
tinues— the  sentence  is  as  yet  unremoved.  \ca.rix— Greek, 
"be  disciplined,"  viz.,  by  chastisement  and  suffering,  blas- 
pUenie— the  name  of  God  and  Christ,  by  doings  and  teach- 
ings unwortliy  of  their  Cliristian  profession  (Romans  2. 23, 
24 ;  James  2.  7).  Thougli  the  apostles,  who  were  infallible, 
had  the  power  of  excommunication,  accompanied  with 
bodily  inflictions,  miraculously  sent  (2  Corinthians  10.  8), 
it  does  not  follow  that  fallible  ministers  now  have  any 
power,  save  that  of  excluding  from  church-fellowship 
notorious  bad  livers. 

CHAPTER    II. 

Ver.  1-15.  Public  "Worship.  Directions  as  to  Inter- 
cessions FOR  ALL  Men,  since  Christ  is  a  Ransom  for 
ALL.  The  Duties  of  Men  and  Women  Respectively 
in  Respect  to  Public  Prayer.  Woman's  Subjp:ction  ; 
Her  Sphere  of  Duty.  1.  therefore— Taking  up  again 
tlie  general  subject  of  the  Epistle  in  continuation  (2  Timo- 
thy 2.  1).  "  What  I  have  therefore  to  say  to  thee  by  way 
of  a  charge  (ch.  1.  3, 18),  is,"  &c.  lliat  first  of  all  .  .  .  l)e 
iiiade — Alford  takes  it,  "  I  exhort  first  of  all  to  make.''' 
"First  of  all,"  doubtless,  is  to  be  connected  witli  "  I  eii.- 
hort;"  what  I  ftef/ui  tci77t  (for  special  reasons),  is,  &c.  As 
tlie  destruction  of  Jerusalem  drew  near,  the  Jews  (includ- 
ing tliose  at  Ephesus)  were  seized  witli  tlie  dream  of  free- 
dom from  every  yoke ;  and  so  virtually  "  blasphemed  "  (cf. 
ch.  1.  20)  God's  name  by  "  speaking  evil  of  dignities  "  (ch. 
6.1;  2  Peter  2. 10;  Jude  8).  Hence  Paul,  in  opposition, 
gives  prominence  to  the  injunction  that  praj'er  be  made 
for  a^i  men,  especially  for  magistrates  and  kings  (Titus  3. 
1-3).  [Olsiiausen.]  Some  professing  Christians  looked 
down  on  all  not  Christians,  as  doomed  to  perdition;  but 
Paul  says  all  men  are  to  be  prayed  for,  as  Clirist  died  for 
all  (v.  4^6).  siippllcatlons— a  term  implying  tlie  sup- 
pliant's sense  of  need,  and  of  7iis  oivn  insufficiency,  prayers 
— implying  devotion,  intercessions — properly  the  coming 
near  to  God  with  child-like  confidence,  generally  in  behalf 
of  another.  The  accumulation  of  terms  implies  prayer  in 
its  every  form  and  aspect,  according  to  all  the  relations 
Implied  in  it.  3.  For  kings— An  effectual  confutation  of 
the  adversaries  who  accused  the  Christians  of  disaffection 
to  the  ruling  powers  (Acts  17.  7;  Romans  13.  1-7).  all 
...  In  autUority— it^,  "...  in  eminence;"  in  stations 
of  eminence.  The  "quiet"  of  Christians  was  often  more 
dependent  on  subordinate  rulers,  than  on  the  supreme 
king;  hence,  "  all  .  .  .  in  authority"  are  to  be  prayed  for. 
that  Ave  may  lead— that  we  may  be  blessed  with  such 
good  government  as  to  lead,  &c. ;  or  rather,  as  Greek,  "  to 
pass"  or  "  spend."  The  prayers  of  Christians  for  (he  gov- 
ernment bring  down  from  lieaven  peace  and  order  in  a 
state,  quiet— not  troubled  from  without,  peaceable — 
"  tranquil ;"  not  troubled />-onit<)t7/i»i.  [Olshausen.]  "Ho 
\s.  peaceable  {Greek)  who  makes  no  disturbance;  he  is^wic^ 
(Greek)  who  is  himself  free  from  disturbance."  [Tiit- 
MAKN.]     in  all— "In  all  (possible  .  .  .  requisite)  piety." 


[Alford.]  A  distinct  Greek  word,  v.  10,  expresses  "godli- 
ness." Ikoneaty— Greek,  "gravity"  (Titus  2.  2,  7),  "  deco- 
rum," or  propriety  of  conduct.  As  "  piety  "  is  in  relation 
to  God,  "gravity  "  Is  propriety  of  behaviour  among  men. 
In  the  Old  Testament  the  Jews  were  commanded  to  pray 
for  their  heathen  rulers  (Ezra  6. 10;  Jeremiah  29.  7).  The 
Jews,  by  Augustus'  order,  offered  a  lamb  daily  for  the  Ro- 
man emperor,  till  near  the  destruction  of  Jerusalem.  The 
Jewish  Zealots,  instigated  by  Eleazar,  caused  this  custom 
to  cease  [Josephus,  JS.  J.,  2. 17],  whence  the  war  originated 
according  to  Josephus.  3.  this— praying  for  all  men. 
In  the  sight  of  God— not  merely  before  men,  as  if  it  were 
their  favour  that  we  sought  (2  Corinthians  8.  21).  our  Sa- 
viour—a title  appropriate  to  the  matter  in  hand.  He  who 
is  "our  Saviour"  is  willing  that  all  should  besaved(.v.  4  ;  Ro- 
mans 5.  18);  therefore  we  should  meet  the  will  of  God  in 
belialf  of  otiiers,  by  praying  for  the  salvation  of  all  men. 
More  would  be  converted,  if  we  would  pray  more.  He 
has  actually  saved  us  wlio  believe,  being  "our  Saviour." 
He  is  willing  tliat  all  should  be  saved,  even  those  who  do 
not  as  yet  believe,  if  they  will  believe  (cf.  ch.  4. 10;  Titus 
2.  11).  4:.  "Imitate  God."  Since  He  wishes  that  all 
should  be  saved,  do  you  also  wish  it;  and  if  you  wish  It, 
pray  for  it.  For  prayer  is  the  instrument  of  effecting 
such  things.  [Ciirysostom.]  St.  Paul  does  not  say,  "He 
wishes  to  save  all,"  for  then  he  would  have  saved  all  in 
matter  of  fact;  but  "  will  have  all  men  to  be  saved,"  im- 
plies the  possibility  of  man's  accepting  it  (through  God's 
prevenient  grace)  or  rejecting  it  (through  man's  own  per- 
versity). Our  prayers  ought  to  include  all,  as  God's  grace 
included  all.  to  come— They  are  not  forced,  unto  the 
knoAvledge— Grreeft,  "the  full  knowledge"  or  "recogni- 
tion" iJVotc,  1  Corinthians  13.12;  Philippians  1.9).  the 
ti-utli— the  saving  trutli  as  it  is  in,  and  by,  Jesus  (John  17. 
3, 17).  5.  For  there  is  one  God— God's  unity  in  essence  and 
purpose  is  a  proof  of  His  comprehending  all  His  human 
children  alike  (created  in  His  image)  in  His  offer  of  grace 
(cf.  the  same  argument  from  His  unity,  Romans  3.30; 
Galatians  3.  20) ;  therefore  all  are  to  be  prayed  for.  Verse  4. 
is  proved  from  v.  5 ;  v.l,  from  v.  4.  The  Otie  God  is  common 
to  all  (Isaiah  45.  22;  Acts  17.  26).  The  one  Mediator  is  me- 
diator between  God  and  all  men  potentially  (Romans  3. 
29;  Ephesians  4.5,'';  Hebrews  8.  6;  9.  15;  12.24).  They 
who  have  not  this  one  God  by  one  Mediator,  have  none: 
lit.,  a  go-betiveen.  'Jne  Greek  order  is  not  "and  one  medi- 
ator," but  "  one  mediator  also  between,"  &c.  Whilst  God 
will  have  all  men  to  be  saved  by  knowing  God  and  the 
Mediator,  there  is  a  legitimate,  lioly  order  in  the  exer- 
cise of  that  will  wherewith  men  ought  to  receive  it.  All 
mankind  constitute,  as  it  were,  one  man  before  God. 
[Bengel.]  the  man— rather  "man,"  absolutely  and  ge- 
nerically:  not  a  mere  individual  man:  the  Second  Head 
of  humanity,  representing  and  embodying  in  Himself  Z/ie 
ivhole  human  race  and  nature.  There  is  no  "the'' in  the 
Greek.  Tiiis  epithet  is  thus  the  strongest  corroboration 
of  his  argument,  viz.,  that  Christ's  mediation  affects  tlie 
wliole  race,  since  there  is  but  the  one  Mediator,  designed 
as  the  Representative  Man  for  all  men  alike  (cf.  Romans 
5.  15;  1  Corinthians  8.  6;  2  Corinthians  5.  19;  Colossians  2. 
14).  His  being  "man  "  was  necessary  to  His  being  a  ]Medi- 
ator,  sympathizing  with  us  through  experimental  know- 
ledge of  our  nature  (J^aiah  50.  4;  Hebrews  2.  14;  4.15). 
Even  in  nature,  almost  all  blessings  are  conveyed  to  us 
from  God,  not  immediately,  but  through  the  mediation 
of  various  agents.  The  effectual  intercession  of  Moses  for 
Israel  (Numbers  14.,  and  Deuteronomy  9.) ;  of  Abraham 
for  Abimelech  (Genesis  20.7);  of  Job  for  his  friends  (Job 
42.  10),  the  mediation  being  prescribed  by  God  whilst 
declaring  His  purposes  of  forgiveness:  all  prefigure  the 
grand  mediation  for  all  by  the  One  Mediator.  On  the 
other  hand,  ch.  3.  16  asserts  that  He  was  also  God.  6. 
gave  himself— (Titus  2. 14.)  Not  oi\\y  the  Faiher  gave  Him 
for  us  (John  3.  IG);  but  t?ie  Hon  gave  Himself  (Philippians 
2.  5-8).  ransom— properly  of  a  captive  slave.  Man  was 
the  captive  slave  of  Satan,  sold  under  sin.  He  was  un- 
able to  ransom  himself,  because  absolute  obedience  is 
due  to  God,  and  therefore  no  act  of  ours  can  satisfy  for 
the  least  olFence.    Leviticus  25.48  allowed  one  sold  cap- 

407 


Hoto  Women  should  be  Attired. 


1  TIMOTHY  II. 


They  are  not  Permitted  to  Teach. 


tlve  to  be  redeemed  by  one  of  his  brethren.  The  Son  of 
God,  therefore,  became  man  in  order  that,  being  made 
like  unto  us  In  all  tilings,  sin  only  excepted,  as  our  elder 
brother  He  should  redeem  us  (Matthew  20.  28;  Ephesians 
1.  7;  1  Peter  1. 18, 19).  The  Greek  Implies  not  merely  rmi- 
som,  but  a  substituted  or  equivalent  ransom ;  the  Greek  prep- 
osition "anii,"  implying  reciprocity  and  vicarious  substi- 
tution, for  eai— Greek,  "in  behalf  of  all:"  not  merely 
for  a  privileged  few;  cf.  v.  1:  the  argument  f®r  praying  in 
behalf  of  all  is  given  here,  to  be  testified— Gr?-eefc,  "the 
testimony  (that  which  was  to  be  testified  of,  1  John  5. 8-11) 
in  its  own  due  times,"  or  seasons,  i.  e.,  in  the  times  ap- 
pointed by  God  for  its  being  testified  of  (ch.  6.  15;  Titus  1. 
3).  The  oneness  of  the  Mediator,  Involving  the  univer- 
sality of  redemption  [which  faith,  however,  alone  appro- 
priates], was  the  great  subject  of  Christian  testimony  [Al- 
FORD]  (1  Corinthians  1.  6;  2. 1;  2  Thessalonians  1. 10).  7. 
Whereunto— For  the  giving  of  which  testimony.  I  am 
ordained— ri7.,  "I  was  set:"  the  same  Greek  as  "putting 
me,"  &c.  (ch.  1.12).  preacher— ?«.,  "herald"  (1  Corinth- 
ians 1.  21 ;  9.  27 ;  15. 11 ;  2  Timothy  1.11;  Titus  1.  3).  He  re- 
curs to  himself,  as  in  ch.  1. 16,  in  himself  &  living  paWern  or 
announcement  of  the  Gospel,  so  here  "a  herald  and 
teacher  of  (it  to)  the  Gentiles"  (Galatians  2.  9;  Ephesians 
3. 1-12 ;  Colossians  1.  23),  The  universality  of  his  commis- 
sion is  an  appropriate  assertion  here,  where  he  is  arguing 
to  prove  tliat  prayers  are  to  be  made  "for  all  men  "  (v,  1). 
I  speak  tlie  trwth  .  .  .  and  lie  not— a  strong  assevera- 
tion of  his  universal  commission,  characteristic  of  the 
ardour  of  the  apostle,  exposed  to  frequent  conflict  (Ro- 
mans 11.  1;  2  Corinthians  11.  31).  in  faitti  and  verity— 
rather,  "  in  the  faith  and  the  truth."  The  sphere  in  which 
his  ministry  was  appointed  to  be  exercised  was  the  faith 
and  the  truth  {v.  4)'.  the  Gospel  truth,  the  subject-matter  of 
Hiefailh.  PiViesinger.]  8.  I  will— The  active  wish,  or  de- 
sire, is  meant.  tUat  men— rather  as  Greek,  "that  the 
men,"  as  distinguished  from  "the  women,"  to  whom  he 
has  something  diflferent  to  say  from  what  he  said  to  tlie 
men  {v.  9-12 ;  1  Corinthians  11. 14, 15 ;  14. 34,  a5).  The  emphasis, 
however,  is  not  on  this,  but  on  the  precept  of  praying,  re- 
sumed from  V.  1.  every\vUere — Greek,  "  in  every  place," 
viz.,  of  public  prayer.  Fulfilling  Malachl  1. 11,  "In  every 
place  .  .  .  from  the  rising  of  the  sun  even  unto  the  going 
down  of  the  same  .  .  .  incense  sliall  be  offered  unto  my 
name;"  and  Jesus'  words,  Matthew  IS.  20;  John  4.  21,  23. 
lifting  lip  lioly  Uands— The  early  Christians  turned  up 
their  palms  towards  heaven,  as  those  craving  help  do.  So 
also  Solomon  (1  Kings  8.  22;  Psalm  141.  2).  The  Jews 
washed  their  hands  before  prayer  (Psalm  26.  6).  St.  Paul 
figuratively  (cf.  Job  17.  9;  James  4.  8)  uses  language  allud- 
ing to  this  custom  here :  so  Isaiah  1. 15,  16.  The  Greek  for 
"  holy  "  means  hands  ivhich  have  convmiUed  no  impiety,  and 
observed  every  sacred  duty.  This  (or  at  least  the  contrite  de- 
sire to  be  so)  is  a  needful  qualification  for  effectual  prayer 
(Psalm  24.  3,  4).  -witliout  wvaiix— putting  it  away  (Mat- 
thew 5.  23,24;  6.15).  doubting— rath er^  "disputing,"  as 
the  Greek  is  translated  Pliilippians  2.  14.  Such  things 
7itnderpr«?/ej'(Luke9. 46;  Romans  14. 1;  1  Peter  3. 7).  Ben- 
QEL  supports  English  Version  (cf.  an  instance,  2  Kings  7. 
2;  Matthew  14.  31;  Mark  11.  22-24;  James  1.  6).  9, 10.  The 
context  requires  that  we  vinderstand  these  directions  as 
to  women,  in  relation  to  their  deportment  in  public  wor- 
ship, though  the  rules  will  hold  Jbod  on  otlier  occasions 
also,  in  modest  apparel — "in  seemly  guise."  [Ellicott.] 
The  adjective  means  properly,  orderly,  decorous,  becom- 
ing; the  noun  in  secular  writings  means  conduct,  bearing. 
But  here  "apparel."  Women  ai-e  apt  to  love  fine  dress; 
and  at  Ephesus  the  riches  of  some  (ch.  6. 17)  would,  lead 
them  to  dress  luxuriously.  The  G^-eek  in  Titus  2.  3  is  a 
more  general  term  meaning  "deportment."  sliamc- 
facedness— Trench  spells  this  word  according  to  its  true 
derivation,  "  shamefastness  "  (that  which  is  made  fast  by 
an  honourable  shame);  as  "steadfastness"  (cf.  v.  H, 
12).  sobriety  — "self-restraint."  [Alford.]  Habitual 
inner  self-government.  [Trench.]  I  prefer  Ellicott's 
translation,  "  sobermindedness :"  the  well-balanced  state 
of  mind  arising  from  habitual  self-restraint.  %vitU— 
Oreek,  in.  broidered  Heiir— lit.,  plaits,  i.  e.,  plaited  hair: 
408 


probably  with  the  "gold  and  pearls"  intertwined  (1  Peter 
3.  3).  Such  gaud  is  characteristic  of  the  spiritual  harlot 
(Revelation  17.4).  10.  proteasing— Greek, promising:  en- 
gaging to  follow,  witli  good  worlis- The  Greek  preposi- 
tion is  not  the  same  as  in  v.  9;  "by  means  of;"  "through 
good  works."  Their  adorning  is  to  be  effected  by  means  of 
good  works:  not  that  they  are  to  be  clothed  in,  or  with, 
them  (Ephesians  2.  10).  AVorks,  not  words  in  public,  is 
their  province  (r.  8, 11, 12;  1  Peter  3. 1).  Works  are  often 
mentioned  in  the  Pastoral  Epistles  in  order  to  oppose  the 
loose  living,  combined  with  the  loose  doctrine,  of  the  false 
teachers.  The  discharge  of  every-day  duties  is  honoured 
with  the  designation,  "Good  works."  11.  learn— not 
"teach;'  (w.  12;  1  Corinthians  14.31).  She  should  not  even 
put  questions  in  the  public  assembly  (1  Corinthians  14. 35). 
vvitli  all  subjection — not  "  usurping  authority"  (v.  12). 
She  might  teach,  but  not  in  publlc'(Acts  18.  26).  St.  Paul 
probably  wrote  this  Epistle  from  Corinth,  Avhere  the  pre- 
cept (1  Corinthians  14.  34)  was  In  force,  I'Z,  usurp  au- 
thority— "to  lord  it  over  the  man"  [Alford],  lit.,  "to  be 
an  autocrat."  13.  For— Reason  of  the  precept;  the  orig- 
inal order  of  creation.  Adam  .  .  .  first — before  Eve, 
who  was  created/or  ?n7n (1  Corinthians  11. 8, 9).  14.  Adank 
•wan  not  deceived— as  Eve  was  deceived  by  the  serpent; 
but  was 2}ersuaded  by  his  wife.  Genesis  3.17,  "Hearkened 
unto  .  .  .  voice  of  .  .  .  wife."  But  Genesis  3. 13,  Eve  says, 
"The  serpent  beguiled  me."  Being  more  easily  deceived 
she  more  easily  deceives  [Bengel]  (2  Corinthians  11.  3). 
Last  in  being,  she  was  first  in  sin— indeed,  she  alone  M'as 
deceived.  The  subtle  serpent  knew  that  she  Avas  "the 
weaker  vessel."  He  therefore  tempted  her,  not  him.  She 
yielded  to  the  temptations  of  sense  and  the  deceits  of  Satan; 
he,  to  conjugal  love.  Hence,  in  the  order  of  God's  judicial 
sentence,  the  serpent,  the  prime  offender,  stands  first; 
the  woman,  who  was  deceived,  next;  and  the  man,  per- 
suaded by  his  wife,  last  (Genesis  3. 14-19).  In  Romans  5. 
12,  Adam  is  represented  as  the  first  transgressor;  but  there 
no  reference  is  made  to  Eve,  and  Adam  is  regarded  as  the 
head  of  the  sinning  race.  Hence,  as  here,  v.  11,  in  Genesis 
3.16,  woman's  "subjection"  is  represented  as  the  conse- 
quence of  her  being  deceived,  being  deceived— The  old- 
est MSS.  read  tlie  compound  Greek  verb  for  the  simple, 
"  Having  been  seduced  by  deceit :"  implying  how  completely 
Satan  succeeded  in  deceiving  her.  was  in  the  transgrejs- 
sion— Greek,  "came  to  be  in  the  transgression:"  became 
Involved  in  the  existing  state  of  transgression,  lit.,  "the 
going  beyond  a  command:"  the  breach  of  a  positive  pre- 
cept (Romans  4,  15).  15.  be  saved  in  child-bearing — 
Greek,  "in  (lit.,  through)  her  (lit.,  the)  child-bearing." 
Through,  or  by,  is  often  so  used  to  express  not  the  means  of 
her  salvation,  but  the  circumstances  amidst  which  it  has 
place.  Thus  1  Corinthians  3.15,  "He  ,  .  ,  shall  be  saved; 
yet  so  as  by  (lit.,  through,  i.  e.,  amidst)  fire :"  in  spite  of  the 
fiery  ordeal  which  he  has  necessarily  to  pass  throug7i,  he 
shall  be  saved.  So  here,  "In  spite  of  the  trial  of  child- 
bearing  which  slie  passes  through  (as  her  portion  of  the 
curse,  Genesis  3. 16,  'in  sorrow  shalt  thou  bring  forth  chil- 
dren'}, she  shall  be  saved."  Moreover,  I  think  i  t  is  implied 
indirectly  that  the  very  curse  will  be  turned  into  a  condi- 
tion favourable  to  her  salvation,  by  her  faithfully  per- 
forming her  part  in  doing  and  suffering  what  God  has  as- 
signed to  her,  viz.,  child-bearing  and  home  duties,  her 
sphere,  as  distinguished  from  public  teaching,  which  is 
not  hers,  but  man's  (v.  11,  12).  In  this  home  spliere,  not 
ordinarily  In  one  of  active  duty  for  advancing  the  king- 
dom of  God,  which  contradicts  the  position  assigned  to 
her  by  God,  she  will  be  saved  on  the  same  terms  as  all 
others,  viz.,  by  living  faith.  Some  think  that  there  is  a 
reference  to  the  Incarnation  "  through  the  child-bearing" 
[Greek'],  the  bearing  of  the  child  Jesus.  Doubtless  this  is 
the  ground  of  women's  child-bearing  in  general  becoming 
to  tliem  a  blessing,  instead  of  a  curse;  just  as  in  the  orig- 
inal prophecy  (Genesis  3. 15, 16)  the  promise  of  "  the  Seed 
of  the  woman"  (the  Saviour)  stands  in  closest  connection 
with  the  woman's  being  doomed  to  "sorrow"  in  "bring- 
ing forth  children,"  her  very  child-bearing,  though  in 
sorrow,  being  the  function  assigned  to  her  by  God  where- 
by the  Saviour  was  born.    This  may  be  an  ulterior  refer- 


How  Bishops  and  Deacon» 


1  TIMOTHY  III, 


should  be  Qualified  to  Rule. 


ence  of  the  Holy  Spirit  in  this  verse ;  but.  the  primary  ref- 
erence required  by  the  context  is  the  one  above  given. 
"She  shall  be  saved  ([though]  witli  child-beiirin<;),"  t.  e., 
though  suffering  her  part  of  tlie  primeval  curse  in  child- 
bearing;  just  as  a  man  shall  be  saved,  though  liaving  to 
bear  his  part,  viz.,  the  sweat  of  the  brow,  if  tliey— "  if  </ie 
women  (plural,  taken  out  of  "the  woman,"  v.  H,  which  is 
put  for  tlie  ivhole  sex)  continue,"  or  more  lit.,  shall  (be  found 
at  the  judgment  to)  liave  continued,  faltli  and  cliarity — 
the  essential  way  to  salvation  (cli.  1.5).  Faith  is  in  rela- 
tion to  God.  Charity,  to  our  fellow-man.  Sobriety,  to  one's 
self,  sobriety — "sobermindedness"  {Note,  v.  9,  as  con- 
trasted with  tlie  unseemly  forwardness  reproved  in  v.  11). 
Mental  receptivity  and  activity  in  family  life  were  recog- 
nized in  Christianity  as  the  destiny  of  woman.  One  rea- 
son alleged  here  by  Paul,  is  the  greater  danger  of  self-de- 
ception in  the  weaker  sex,  and  the  spread  of  errors  arising 
from  it,  especially  in  a  class  of  addresses  in  which  sober 
reflectiveness  is  least  in  exercise.  [Neander.]  The  case 
(Acts  21. 9)  was  doubtless  in  private,  not  in  public. 

CHAPTER  III. 

Ver.  1-16.  Rules  as  to  Bishops  (Overseers)  and 
Deacons.  The  Church,  and  the  Gospel-Mystery 
NOW  Revealed  to  it,  are  the  End  of  all  such  Rules. 
L  IVanslale  as  Greek,  "Faithful  is  the  saying."  A  need- 
ful preface  to  what  follows:  for  the  ofltice  of  a  bishop  or 
overseer  in  Paul's  day,  attended  as  it  was  with  hardship 
an<l  often  persecution,  would  not  seem  to  the  world  gene- 
rally a  desirable  and  "good  work."  desire — lit.,  "stretch 
one's  self  forward  to  grasp;"  aiin  at:  a  distinct  Greek  verb 
from  that  for  "desireth."  What  one  does  voluntarily  is 
more  esteemed  than  what  he  does  when  asked  (1  Corin- 
thians 16. 15).  This  is  utterly  distinct  from  ambitious  de- 
sire* after  offlce  in  the  Church  (James  3. 1).  blsliop— over- 
seer: asyet  identical  with  "presbyter"  Acts  20. 17, 2.'^;  Titus 
1.  5-7).  good  worU.—lit.,  "honourable  work."  Not  the 
honour  associated  with  it,  but  the  work,  is-the  prominent 
thouglit  (Acts  15.38;  Philippians  2.  30;  cf.  2  Timothy -1.  5). 
He  wlio  aims  at  the  offlce  must  remember  the  high  quali- 
fications needed  for  the  due  discharge  of  its  functions.  2. 
The  existence  of  Church  organization  and  presbyters  at 
Ephesus  is  presupposed  (ch.  5.  17, 19).  The  institution  of 
Church  widows  (ch.  5.)  accords  with  this.  The  directions 
here  to  Timothy,  the  president  or  apostolic  delegate,  are 
as  to  fliliug  up  vacancies  among  the  bishops  and  deacons, 
ov  adding  lo  their  number.  Fresh  churches  in  the  neigli- 
bourhood  also  would  require  presbj'ters  and  deacons. 
Episcopacy  was  adopted  in  apostolic  times  as  tlie  most 
expedient  form  of  government,  being  most  nearly  in  ac- 
cordance with  Jewish  institutions,  and  so  oflering  tlie 
less  obstruction  tlirough  Jewish  prejudices  to  the  progress 
of  Cliristianity.  The  synagogue  was  governed  by  pres- 
byters, "elders"  (Acts  4.  8;  2-1.  1),  called  also  bishops  or 
overseers.  Three  among  them  presided  as  "rulers  of 
the  synagogue,"  answering  to  "bishops"  in  the  modern 
sense  [Lightfoot,  Horce.],  and  one  among  them  took 
the  lead.  Ambrose  (in  Amxdarius  de  Qfficiis,  2.  13,  and 
Bingham,  Ecclesiastical  Antiquities,  2.  11)  says,  "They 
who  are  now  called  bishops  were  originally  called 
apostles.  But  those  who  ruled  the  Church  after  the 
death  of  the  apostles  had  not  the  testimony  of  miracles, 
and  were  in  many  respects  luferior.  Therefore  they 
thought  it  not  decent  to  assume  to  themselves  the 
name  of  apostles;  but  dividing  the  names,  they  left  to 
presbyters  the  name  of  the  presbytery,  and  they  them- 
selves were  called  bisfwiys."  "Presbyter'"  refers  to  the 
rank;  "bishop,"  to  the  ojjlce  or  function.  Timothy 
(though  not  having  the  name)  exercised  the  power  at 
Ephesus  then,  which  bishops  in  the  modern  sense  more 
recently  exercised,  blameless — "  unexceptionable :"  giv- 
ing no  just  handle  for  blame,  husband  of  one  tvlfe— 
Confuting  the  celibacy  of  Rome's  priesthood.  Thougli 
the  Jews  practised  polygamy,  yet  as  he  is  writing  as  to  a 
Gentile  Church,  and  as  polygamy  was  never  allowed 
among  even  laymen  in  Ine  Church,  tho  ancient  inter- 
pretation that  the  prohibition  here  is  against  polygamy 


in  a  candidate  bishop  is  not  correct.  It  must,  therefore, 
mean  that,  though  laymen  might  lawfully  marry  again, 
candidates  for  the  episcopate  or  presbytery  were  better 
to  have  been  married  only  once.  As  in  ch.  5.  9,  "  wife  of 
one  man,"  implies  a  woman  married  but  once;  so  "hus- 
band of  one  wife"  here  must  mean  the  same.  The  feeling 
which  prevailed  among  the  Gentiles,  as  well  as  the  Jews 
(cf.  as  to  Anna,  Luke  2.  36,  37),  against  a  second  marriage 
would,  on  the  ground  of  expediency  and  conciliation  in 
matters  Indifferent  and  not  involving  compromise  of 
principle,  account  for  Paul's  prohibition  here  in  the  case 
of  one  in  so  prominent  a  sphere  as  a  bishop  or  a  deacon. 
Hence  the  stress  that  is  laid  in  the  context  on  the  reimte 
in  which  the  candidate  for  orders  is  held  among  those 
over  whom  he  is  to  preside  (Titus  1. 16).  The  Council  of 
Laodicea  and  the  apostolic  canons  discountenanced  second 
marriages,  especially  In  the  case  of  candidates  for  ordina- 
tion. Of  course  second  marriage  being  laivfid,  the  unde- 
sirableness  of  it  holds  good  only  under  special  circum- 
stances. It  is  implied  here  also,  that  he  who  has  a  wife 
and  virtuous  family,  is  to  be  preferred  to  ij.  bachelor; 
for  he  who  is  himself  bound  to  discharge  the  domestic 
duties  mentioned  here,  is  likely  to  be  more  attractive 
to  those  who  have  similar  ties,  for  he  teaches  them 
not  only  by  precept,  but  also  by  example  (v.  A,  5).  The 
Jews  teach,  a  priest  should  be  neither  unmarried  nor 
childless,  lest  he  be  unmerciful.  [Bengel.]  So  in  the 
synagogue,  "  no  one  sliall  offer  up  prayer  in  public,  un- 
less he  be  married."  [In  CoZfto,  ch.  65;  Vitringa,  .S^/na- 
ffOffue.]  -vigilant— lit.,  sober:  ever  on  the  watch,  as  sober 
men  aloue  can  be;  keenly  alive,  so  as  to  foresee  what 
ought  to  be  done  (1  Thessalonians  5.  6-8).  sober— sober- 
minded,  of  good  beliaviour — Greek,  "orderly."  "Sober" 
refers  to  the  inward  mind;  "orderly,"  to  the  outu'ard  be- 
haviour, tone,  look,  gait,  dress.  The  new  man  bears 
somewhat  of  a  sacred  festival  character,  incompatible 
with  all  confusion,  disorder,  excess,  violence,  laxity, 
assumption,  harshness,  and  meanness  (Philippians  1.  8). 
[Bengel.]  apt  to  teacH— (2  Timothy  2.  24.)  3.  JVot  given 
to  ■OT'ine — The  CreeA: includes  besides  this,  not  indulging  in 
the  braiuling,  violent  conduct  toivards  others,  which  proceeds 
from  being  given  to  wine.  The  opposite  of  "  patient"  or 
(Greek)  "forbearing,"  reasonable  to  others  (ZVoic,  Philip- 
pians 4.  5).  no  strilcer— with  either  hand  or  tongue  :  not 
as  some  teachers  pretending  a  holy  zeal  (2  Corintliians  11. 
20),  answering  to  "not  a  brawler"  or  fighter  (cf.  1  Kings 
22.24;  Nehemiah  13. 25 ;  Isaiah  58.  4;  Acts  2:5.  2;  2  Timothy 
2.  24,  25).  not  covetoMS— GreeA;,  "not  a  lover  of  money," 
whether  he  have  much  or  little  (Titus  1.  7).  4,  ruling— 
Greek,  "presiding  over."  lits  otvu  liouse — children  nnd 
servants,  as  contrasted  with  "the  church"  (house)  of  God 
(v.  5,  15)  which  he  may  be  called  on  to  preside  over. 
having  liis  cliildren— rather  as  Greek,  "having  cliil- 
dren  (who  are)  in  subjection"  (Titus  1.6).  gravity— pro- 
priety: ?-ei'ereni  modes^^  on  the  part  of  the  children.  [Al- 
FORD.]  The  fact  that  he  has  children  who  are  in  subjection 
to  him  in  all  ffravity,  is  the  recommendation  in  liis  favour 
as  one  likely  to  rule  well  the  Church.  5.  For— Greek, 
"But."  the  Church— rather,  "a  Church"  or  congrega- 
tion. How  shall  he  who  cannot  perform  the  less  func- 
tion, perform  the  greater  and  more  difficult?  6.  Not  a 
novice— one  just  converted.  This  proves  the  Church  of 
Ephesus  was  established  now  for  some  time.  The  absence 
of  this  rule  in  the  Epistle  to  Titus,  accords  with  the  recent 
planting  of  the  Church  at  Crete.  Greek,  Neophyte,  lit.,  a 
young  plant;  luxuriantly  verdant  (Romans  6.  5;  11.  17;  1 
Corinthians  3.  6).  The  young  convert  has  not  yet  been 
disciplined  and  matured  by  afflictions  and  temptations. 
Contrast  Acts  21. 16,  "  an  old  disciple."  lifted  up  with 
pride— Greek,  lit.,  "  wrapt  in  smoke,"  so  that,  inflated 
with  self-conceit  and  exaggerated  ideas  of  his  own  im- 
portance, he  cannot  see  himself  or  others  in  the  true  light 
(ch.  6.  4;  2  Timothy  3.  4).  condemnation  of  tlie  devil- 
Into  the  same  condemnation  as  Satan  fell  into  (v. 7;  2 
Timothy  2. 26).  Pride  was  the  cause  of  Satan's  condemna- 
tion (Job  38. 15:  Isiiiah  14. 12-15;  John  12. 31 ;  16.  11 ;  2  Peter 
2.4;  Jude  6).  It  cannot  mean  condemnation  or  accusa- 
tion on  tlie  part  of  the  devil.    The  devil  may  bring  a  re' 

409 


Quxilifications  of  Bishops  and  Deacons, 


1  TIMOTHY  HI. 


and  their  Rule  in  their  Houses. 


proachon  men  (f.  7),  but  he  cannot  brini;  them  \nXo  con- 
demnation, foi-  he  does  not  judge,  but  is  judg(;d.  [Bkngel.] 
7.  a  good  report — Greek,  testimonj/.  So  Paul  was  influ- 
enced by  the  good  report  given  of  Timotliy  to  choose  him 
a.s  his  companion  (Acts  16.  2).  of  tlicm  wHlcl»  are  witli- 
out— from  the  as  yet  unconverted  Gentiles  around  (1  Co- 
rinthians 5. 12;  Colossians  4.  5;  1  Thessalonians  i.  12),  that 
Ihey  may  be  the  more  readily  won  to  the  Gospel  (1  Peter 
2.  12),  and  that  the  name  of  Christ  may  be  glorified.  Not 
even  the  former  life  of  a  bishop  should  be  open  to  re- 
proacli.  [Bengel.]  reproach  and  tlie  snare  of  the 
devil— »-eproac/i  of  men  (ch.  5.  11)  proving  the  occasion  of 
his  falling  into  the  snare  of  the  devil  (ch.  6. 9 ;  Matthew  22. 
1-3;  2  Timothy  2.  26).  The  reproach  continually  surround- 
ing him  for  former  sins  might  lead  him  into  the  snare  of 
becoming  as  bad  as  his  reputation.  Despair  of  recovering 
repcdalion  might.  In  a  weak  moment,  lead  some  into  reck- 
lessness of  living  (Jeremiah  18. 12).  The  reason  why  only 
moral  qualities  of  a  general  kind  are  specified  is,  he  pre- 
supposes in  candidates  for  a  bishopric  the  special  gifts  of 
the  Spirit  (ch.  4.  14)  and  true  faith,  which  he  desires  to  be 
evidenced  outwardly;  also  he  requires  qualifications  in  a 
bishop  not  so  indispensable  in  others.  8.  The  deacons  were 
chosen  by  the  voice  of  the  people.  Cyprian,  Epistle  2.  5, 
says  that  good  bishops  never  departed  from  the  old  cus- 
tom of  consulting  the  people.  The  deacons  answer  to  the 
chazzan  of  the  synagogue:  the  attendant  ministers,  or 
subordinate  coadjutors  of  the  presbyter  (as  Timothy 
himself  was  to  Paul,  ch.  4.  6;  Philemon  13;  and  John 
Mark,  Acts  13.  5).  Their  duty  was  to  read  the  Scrip- 
tures in  the  Church,  to  instruct  the  catechumens  in 
Christian  truths,  to  assist  the  presbyters  at  the  sacra- 
ments, to  receive  oblations,  and  to  preach  and  instruct. 
As  the  chazzan  covered  and  uncovered  the  ark  in  the 
sj'uagogue,  containing  the  law,  so  the  deacon  in  the 
ancient  Church  put  the  covering  on  the  communion- 
table. (See  Chrysostom,  19.,  Homily  on  Acts;  Theo- 
PHYLACT  on  Luke  19.;  and  Balsaman  on  Canon  22., 
Council  of  Laodicea.)  The  appointing  of  "the  seven" 
In  Acts  6.  is  perhaps  not  meant  to  describe  the  yirs^  ap- 
pointment of  the  deacons  of  the  Church.  At  least  the 
chazzan  previously  suggested  the  similar  order  of  dea- 
cons, double  tongued— Zti.,  "  of  double-speech  ;"  saying 
one  thing  to  this  person,  and  another  to  that  person. 
[Theodoret.]  The  extensive  personal  intercourse  that 
deacons  would  have  with  the  members  of  the  Church 
might  prove  a  temptation  to  such  a  fault.  Others  explain 
it,  "Saying  one  thing,  thinking  another"  (Proverbs  20. 
19  ;  Galatians  2.  13).  I  prefer  the  former,  not  greedy  of 
filthy  lucre— All  gain  is  filthy  (?»/:.,"  base";  which  is  set 
before  a  man  as  a  by-end  in  his  work  for  God  [Alford] 
(1  Peter  5.  2).  The  deacon's  office  of  collecting  and  dis- 
tributing alms  would  render  this  a  necessary  qualifica- 
tion. 9.  the  mystery  of  the  faitYi— Holding  the  faith, 
which  to  the  natural  man  remains  a  mystery,  but  which 
has  been  revealed  by  the  Spirit  to  them  (Romans  16.  25;  1 
Corinthians  2.  7-10),  in  a  pure  conscience  (ch.  1.  5,  19), 
("Pure,"  i.  e.,  in  which  nothing  base  or  foreign  is  inter- 
mixed. [TiTTMANN.])  Though  deacons  were  not  ordinarily 
called  on  to  preach  (Stephen  and  Philip  are  not  exceptions 
to  this,  since  it  was  as  evangelists,  rather  than  as  deacons, 
they  preached),  j^et  as  being  office-bearers  in  the  Church, 
and  having  much  intei'course  with  all  the  members,  they 
especially  needed  to  have  this  characteristic,  which 
every  Christian  ought  to  have.  10.  "And  moi-eover,"  &c. 
[Alford.]  he  proved  — not  by  a  period  of  probation, 
but  by  a  searching  inquiry,  conducted  by  Timothy,  the 
ordaining  president  (ch.  5.  22),  whether  they  be  "blame- 
less;" then  when  found  so,  "let  them  act  as  deacons." 
"Blameless;"  the  Greefc," unexceptionable;"  as  the  result 
of  public  investigation  unaccused.  [Tittmann.]  11. 
their  wives— rather,  "the  women,"  i.  e.,  the  deaconesses. 
For  there  is  no  reason  that  special  rules  should  be  laid 
down  as  to  the  wives  of  the  deacons,  and  not  also  as  to  the 
wives  of  the  bishops  or  overseers.  Moreover,  if  the  wives 
of  the  deacons  were  meant,  there  seems  no  reason  for  the 
omission  of  "  their"  (not  in  the  Greek).  Also  the  Greek  for 
'even  so"  (the  same  as  for  "likewise,"  v.  S,  and  "in  like 
410 


manner,"  ch.  2.9),  denotes  a  transition  to  another  class  of 
persons.  Further,  there  were  doubtless  deaconesses  at 
Ephesus,  such  as  Phoebe  was  at  Cenchrea  (Romans  16. 1, 
"servant,"  Greek,  deaconess),  yet  no  mention  is  made  of 
them  in  this  Epistle  if  not  here;  whereas,  supposing  them 
to  be  meant  here,  ch.  3.,  embraces  in  due  proportion  all 
the  persons  in  the  service  of  the  Chui'ch.  Naturally  after 
specifying  the  qualifications  of  the  deacon,  Paul  passes  to 
those  of  the  "kindred  oflace,  the  deaconess.  "Grave" 
occurs  in  the  ease  of  both.  "Not  slanderers"  here,  an- 
swers to  "not  double-tongued"  in  the  deacons;  so  "not 
false  accusers"  (Titus  2.  3).  "  Sober"  here  answers  to  "  not 
given  to  much  wine,"  in  the  case  of  the  deacons  {v.  8). 
Thus  it  appears  he  requires  the  same  qualifications  in 
female  deacons  as  in  deacons,  only  with  such  modifica- 
tions as  the  diflference  of  sex  suggested,  Pliny,  in  his 
celebrated  letter  to  Trajan,  calls  them  "  female  ministers." 
faithful  in  all  things— of  life  as  well  as  faith.  Trust- 
worthy in  respect  to  the  alms  committed  to  them  and 
their  other  functions,  answering  to  "not  greedy  of  filthy 
lucre,"  V.  8,  in  the  case  of  the  deacons,  13.  husbands  of 
one  ivife— (Note,  v.  2.)  ruling  their  children— There  is 
no  article  in  the  Greek,  "ruling  children;"  implying  that 
he  regarded  the  having  children  to  rule  as  a  qualification 
{v.  4 ;  Titus  1. 6).  their  o'wu  liouses — as  distinguished  from 
"the  Church  of  God"  (Note,  v.  5).  In  the  case  of  the  dear- 
cons,  as  in  that  of  the  bishops,  he  mentions  the  first  con- 
dition of  receiving  office,  rather  than  the  special  qualifi- 
cations for  its  discharge.  The  practical  side  of  Christianity 
is  the  one  most  dwelt  on  in  the  Pastoral  Epistles,  in  oppo- 
sition to  the  heretical  teachers ;  moreover,  as  the  miracu- 
lous gifts  began  to  be  withdrawn,  the  safest  criterion 
of  efficiency  would  be  the  previous  moral  character  of 
the  candidate,  the  disposition  and  talent  for  the  office 
being  presupposed.  So  in  Acts  6.  3,  a  similar  criterion 
was  applied,  "Look  ye  out  among  you  seven  men  of  hott- 
est report."  Less  stress  is  laid  on  personal  dignity  in  the 
case  of  the  deacon  than  in  that  of  the  bishop  (Notes,  of.  v. 
2,  3).  13.  purchase  to  themselves  a  good  degree — lit., 
"  sa-e  acquiring  .  .  .  a  .  .  .  step."  Understood  by  many  as 
"a  higher  step,"  i.  e.,  promotion  to  the  higher  office  of 
presbyter.  But  ambition  of  rising  seems  hardly  the 
motive  to  faithfulness  which  the  apostle  would  urge; 
besides,  it  would  require  the  comparative,  "a  better  de- 
gree." Then  the  past  aorist  participle,  "they  that  used 
the  office  of  deacon  well,"  implies  that  the  present  verb, 
"  are  acquiring  to  themselves  boldness,"  is  the  result  of 
the  completed  action  of  using  the  diaconate  well.  Also, 
St.  Paul  would  not  probably  hold  out  to  every  deacon  the 
prospect  of  promotion  to  the  presbytery  in  reward  of  his 
service.  The  idea  of  moving  upwards  in  Church  offices 
was  as  j^et  unknown  (cf.  Romans  12.  7,  &c. ;  1  Corinthians 
12.  4-11).  Moreover,  there  seems  little  connection  between 
reference  to  a  higher  Church  rank  and  the  words  "great 
boldness."  Therefore,  what  those  who  have  faithfully 
discharged  the  diaconate  acquire  for  themselves  is  "a 
good  standing-place"  [Alford]  (a  well-grounded  hope  of 
salvation)  against  the  day  of  judgment,  ch.  6.  19;  1  Co- 
rinthians 3.  13, 14  (the  figurative  meaning  of  "degree"  or 
"step,"  being  the  degree  of  ivorth  which  one  has  obtained 
in  the  eye  of  God  [Wiesinger]);  and  boldness  (resting  on 
that  standing-place),  as  well  for  preaching  and  admonish- 
ing others  now  (Ephesians  6. 19;  a  firm  standing  forth  for 
the  truth  against  error),  as  also  especially  in  relation  to 
God  their  coming  Judge,  before  whom  they  maybe  boldly 
confident  (Acts  24. 16;  lJohn2.28;  4.  17;  3.  21;  Hebrews  4. 
16).  in  the  faith— rather  as  Greek,  "in  faith,"  i.  e.,  bold- 
ness resting  on  their  own  faith,  which  is  in  Christ 
Jesxis — resting  in  Christ  Jesus.  14.  -write  I  .  .  .  hoping 
— i.  e.,  "though  I  hope  to  come  unto  thee  shortly"  (ch.  4. 
13).  As  his  hope  was  not  very  confident  (v.  15),  he  provides 
for  Timothy's  lengthened  superintendence  by  giving  hira 
the  preceding  rules  to  guide  hira.  He  now  proceeds  to 
give  more  genei-al  instructions  to  him  as  an  evangelist, 
having  a  "gift"  committed  to  him  (ch.  4. 14).  shox-tly — 
GreeA;,  "sooner,"  vfe.,  than  is  presupposed  in  the  preceding- 
directions  given  to  him.  See  my  Introduction  on  thig 
verse.    This  verse  best  suits  the  theory  that  this  Fi»t 


The  Blessed  TrulJis  Taiuj!\ 


1  TIMOTHY  III. 


and  Professed  in  the  Cliurch, 


Epistle  was  not  written  after  Paul's  visit  and  departure 
I'roin  Ephesiis  (Acts  19.  and  20.),  when  he  had  resolved  to 
winter  at  Coriutli  after  passing  the  summer  in  Macedonia 
(1  Corinthians  16.  6),  but  after  his  first  imprisonment  at 
Rome  {Acts  28.);  probably  at  Corinth,  where  he  might 
have  some  tlioughtsof  goingon  toEpirus  before  returning 
to  Ephesus.  [BiKKS.]  15.  But  if  I  tarry  long— before 
coming  to  thee,  tliat— i.  e.,  Itvrite(v.  14)  "that  thou  may- 
est  know,"  &c.  beliave  tliyself— in  directing  the  Church 
at  Ephesus  (ch.  4.  11).  tlie  house  of  God— tlie  Church 
(Hebrews  3.  2,  5,  6;  10.  21;  1  Peter  4.  17;  1  Corinthians  3.  16, 
"the  temple  of  God;"'  Ephesians  2.22).  AvliicK  Is— i.  e., 
Inasmuclias  it  is.  the  CUurcU—"  the  congregation."  The 
fact  that  the  sphere  of  thy  functions  is  "  the  congregation 
of  the  living  God"  (who  is  the  ever-living  Master  of  the 
house,  2  Timothy  2.  19,  20,  21),  is  the  strongest  motive  to 
faithfulness  in  this  behaviour  as  president  of  a  department 
of  "the  house."  The  living  God  forms  a  striking  contrast 
to  the  lifeless  idol,  Diana  of  Ephesus  (1  Thessalonians  1. 
9).  He  is  the  fountain  of  "  truth,"  and  the  foundation  of 
our  "  trust"  (ch.  4.  10).  Labour  directed  to  a  particular 
Church  is  service  to  the  one  great  house  of  God,  of  which 
each  particular  Church  is  a  part,  and  each  Christian  a 
lively  stone  (1  Peter  2.  5).  the  pillar  aiicl  ground  of  tlie 
truth  — evidently  predicated  of  the  Church,  not  of  "the 
mystery  of  godliness"  (an  interpretation  not  started  till 
the  16th  century;  so  Bengel);  for  after  two  weighty  pred- 
icates, "pillar  and  ground,"  and  these  substantives,  the 
third,  a  much  weaker  one,  and  that  an  adjective,  "confess- 
edly," or  "without  controversy  great,"  would  not  come. 
"Pillar"  is  soused  metaphorically  of  the  three  apostles  on 
whom  principally  the  Jewish  Christian  Church  depended 
(Galatians  2.  9;  cf.  Revelation  3. 12).  The  Church  is  "the 
pillar  of  the  truth,"  as  the  continued  existence  (histori- 
cally) of  the  truth  rests  on  it ;  for  it  supports  and  preserves 
the  word  of  truth.  He  who  is  of  the  truth  belongs  by 
the  very  fact  to  the  Church.  Christ  is  the  alone  ground 
of  the  truth  in  the  highest  sense  (1  Corinthians  3. 11). 
The  apostles  are  foundations  in  a  secondary  sense  (Ephe- 
sians 2.  20;  Revelation  21.  11).  The  Cliurch  rests  on  the 
truth  as  it  is  in  Christ;  not  the  truth  on  the  Church.  But 
tlie  truth  as  it  is  in  itself  is  to  be  distinguished  from  the 
truth  as  it  is  acknoivledged  in  the  luorld.  In  the  former 
sense  it  needs  no  pillar,  but  supports  itself;  in  the  latter 
sense,  it  needs  the  Church  as  its  pillar,  i.  e.,its  supporter 
and  preserver.  [Baumgarten..  The  importance  of  Timo- 
thy's commission  is  set  forth  by  reminding  hira  of  the 
excellence  of  "the  house"  in  which  he  serves;  and  this 
In  opposition  to  the  corning  heresies  wliich  Paul  pre- 
sciently  forewarns  hira  of  immediately  after  (ch.  4.  1). 
The  ChuTch  is  to  be  the  stay  of  the  truth  and  its  conserver 
for  the  world,  and  God's  instrument  for  securing  its  con- 
tinuance on  earth,  in  opposition  to  those  heresies  (Mat- 
thew 10. 18;  28.20).  The  apostle  does  not  recognize  a  Church 
which  bas  not  the  truth,  or  has  it  only  in  part.  Rome 
falsely  claims  the  promise  for  herself.  But  it  is  not  his- 
torical descent  that  constitutes  a  Church,  but  this  only, 
that  ithas  truth  for  its  foundation.  The  absence  of  the  lat- 
ter unchurches  Rome.  The  "  pillar"  is  the  intermediate ; 
the  "ground,"  or  "  basement"  (similar  to  "  foundation,"  2 
Timothy  2.  19)  the  final  support  of  the  building.  [Al- 
FORD.]  It  is  no  objection  thiit,  having  called  the  Cluirch 
before  "  the  house  of  God,"  he  now  calls  it  the  "pillar;" 
forthe  literal  word  "Church"  immediately  precedes  tlie 
new  metaphors:  so  the  Church,  or  congregation  of  be- 
lievers, wliich  before  was  regarded  as  the  habitation  of  God, 
Is  now,  from  a  differeut  point  of  view,  regarded  as  the 
pi7tor  upholding  the  truth.  10.  And — following  up  r.  15: 
The  pillar  of  the  truth  is  the  Church  in  which  tliou  art 
required  to  minister;  "  AXD(tliat  thou  mayest  know  how 
grand  is  that  truth  wliich  llie  Cliurch  so  upholds)  con- 
fessedly (so  the  Greek  for  'without  controversy')  great 
is  the  mystery  of  godliness:  (viz.)  He  who  (so  the  oldest 
M8S.  and  versions  read  for  'God')  was  manifested  in  (the) 
iiesh  (He  who)  was  justified  in  the  Spirit,"  &c.  There  is 
set  before  us  the  whole  dignity  of  Christ's  person.  If  He 
were  not  essentially  superhuman  (Titus  2.  13),  how  could 
the  apostle  emphatically  declare  that  He  was  manifested 


in  (the) flesh  f  [Teegelles,  Printed  text,  Greek  New  Testa- 
ment.]  (John  1.  14;  Philippians  2.  7;  1  John  1.2;  4.2.) 
Christ,  in  all  His  aspects,  is  Himself  "  the  mystery  of  god- 
liness." He  who  before  was  hidden  "with  God"  was 
made  manifest  (John  1.  1,  14 ;  Romans  16.  25,  26;  Colossians 
1.  26;  2  Timothy  1.  10;  Titus  2.  11;  3.  4;  1  John  3.  5,8). 
"Confessedly,"  i.  e.,  by  the  universal  confession  of  the 
members  of  "the  Church,"  which  is  ia  this  respect  the 
"pillar"  or  upholder  "of  the  truth."  the  niystei-y — the 
Divine  scheme  embodied  in  Christ  (Colossians  1.  27),  once 
hidden  from,  but  now  revealed  to,  us  who  believe,  of 
godliness— rather,  "piety:"  a  difl^erent  Greek  word  ex- 
presses godliness  (ch.  2. 10).  In  opposition  to  the  ungodliness 
or  impiety  inseparable  from  error  (departure  from  the  faith  : 
"doctrines  of  devils,"  "profane  fables,"  ch.  4. 1,  7;  cf.  ch. 
6.  3).  To  the  victims  of  such  error,  the  "  mystery  of  piety" 
(i.  e.,  Christ  Himself)  remains  a  mystery  unrcvealed  (ch.  4. 
2).  It  is  accessible  only  to  "piety"  (n.  9):  in  relation  to 
the  pious  it  is  termed  a  "mystery,"  though  revealed  (1 
Corinthians  2.  7-14),  to  imply  the  excellence  of  Him 
who  is  the  surpassing  essential  subject  of  it,  and  who 
is  Himself  "  wonderful"  (Isaiah  9.  6),  surpassing  know- 
ledge (Ephesians  3.  18,  19),  cf.  Ephesians  5.  32.  The 
apostle  now  proceeds  to  unfold  this  confessedly  great 
mj'stery  in  its  details.  It  is  not  unlikely  tliat  some 
formula  of  confession  or  hymn  existed  in  the  Church  and 
was  generally  accepted,  to  which  Paul  alludes  in  the 
words  "confessedly  great  is  the  mystery,"  &c.,  (to  wit) 
"He  who  was  manifested,"  &c.  Such  hymns  were  then 
used  (cf.  Ephesians  5.  19;  Colossians  3.  10).  Pliny,  1. 10, 
Ep.  97,  "They  are  wont  on  a  fixed  day  before  dawn  to 
meet  and  sing  a  hymn  in  alternate  responses  to  Christ,  as 
being  God;"  and  Eusebius,  Ecclesiastical  History,  5.  28. 
The  short  unconnected  sentences  with  the  words  similarly 
arranged,  and  the  number  of  syllables  almost  equal,  and 
the  ideas  antithetically  related,  are  characteristics  of  a 
Christian  hymn.  The  clauses  stand  in  parallelism  ;  each 
two  are  connected  as  a  pair,  and  form  an  antithesis 
turning  on  the  opposition  of  heaven  to  earth;  the  order 
of  this  antithesis  is  reversed  in  each  new  pair  of  clauses: 
flesh  and  spirit,  angels  0.nA  Gentiles,  icwld  and  glory;  and 
there  is  n  correspondence  between  the  first  and  the  last 
clause:  "  manifested  in  the  flesh,  received  up  into  glory." 
[WiESiNGER.]  justified— t.  e.,  approved  to  be  righteous. 
[AiiFORD.]  Christ,  wliilst  "  in  the  flesh,"  seemed  to  be  just 
such  a  one  as  men  in  the  flesh,  and  in  fact  bore  their  sins ; 
but  by  having  died  to  sin,  and  having  risen  again.  He 
gained  for  Himself  and  His  people  justifying  righteousness 
(Isaiah  50.  8;  John  16.  10;  Acts  22.  14 ;  Romans  4.  25  ;  6.  7, 10; 
Hebrews  9.  28;  1  Peter  3.  18;  4.  1 ;  1  John  2.  1)  [Bengel];  or 
rather,  as  the  antithesis  to  "  was  manifest  in  the  flesh"  re- 
quires. He  was  Justified  in  the  Spiritai  the  same  time  that 
He  was  manifest  in  the  flesh,  i.  e..  He  was  vindicated  as 
Divine  "  in  His  Spirit,"  i.  <?.,  in  His  higher  nature ;  in  con- 
trast to  "  in  the  flesh,"  His  visible  human  nature.  This  con- 
trasted opposition  requires  "  in  the  Spirit"  to  be  thus  ex- 
plained: not  "by  the  Spirit,"  as  .\i,FORD  explains  it.  So 
Romans  1.  3,  4,  "Made  of  the  seed  of  David  according  to 
the  flesh,  and  declared  to  be  the  Son  of  God  withpoiver,  ac- 
cording to  the  Spirit  of  holiness,  by  the  resurrection 
from  the  dead."  So  "justified"  is  used  to  mean  vindicated 
in  one's  true  character  (Matthew  11.  19;  Luke  7.  3.5;  Romans 
3.4).  His  manifestation  "in  the  flesh"  exposed  him  to 
misappi-ehension,  as  though  he  were  nothing  more  (John  6. 
41 ;  7.  27).  Ilia  justification,  or  vindication,  »?j  respect  to  His 
Sinrit  or  higlier  being,  was  effected  by  ALL  that  manifested 
that  higher  being,  His  words  (Matthew  7.  29;  John  7.  46), 
His  works  (John  2.  11;  3.  2),  by  His  Father's  testimony  at 
His  baptism  (Matthew  3.  17),  and  at  the  transfiguration 
(Matthew  17.  5),  and  especially  by  His  resurrection 
(Acts  13.  33;  Romans  1.4),  though  not  by  this  exclusively, 
as  Bengel  limits  it.  seen  of  angels— Answering  to 
"preached  unto  the  Gentiles"  (or  rather  "among  the  na- 
tions;" Including  the  Jews),  on  the  other  hand  (Matthew 
28.  19;  Romans  16.25,  26).  "Angels  saw  the  Son  of  God 
with  us,  not  having  seen  Him  before"  [Chrysostom] : 
"not  even  they  had  seen  His  Divine  nature,  which  is  not 
visible  to  any  creature,  but  they  saw  Hira  incarnate* 

411 


Pauts  Prediction  tliat  there  shall  be  a 


1  TIMOTHY  IV.       Departure  from  the  Faith  in  the  Latter  Timet. 


rrnEODORET](Ephesians3. 8, 10;  1  Peter  1.12;  cf.  Colossians 
L  1(>,  20).  "What  angels  came  to  kuow  by  seeing,  the  nations 
learnf(i  by  preaching.  He  is  a  new  message  to  the  one 
class  as  well  as  to  the  other;  in  the  wondrous  union  in  His 
person  of  things  most  opposite,  viz.,  heaven  and  earth, 
lies  "the  mystery."  [Wiesinger.]  If  the  English  Ver- 
sion, "Gentiles,"  be  retained,  the  antithesis  will  be  be- 
tween the  angels  who  are  so  near  the  Son  of  God,  the 
Lord  of  angels,  and  the  Gentiles  who  were  so  utterly  "afar 
off"  (Ephesians  2.  17).  toelievccl  on  in  tlie  -^vorld— which 
lieth  in  wickedness  (1  John  2.  15;  5.  19).  Opposed  to 
"glory"  (John  8.  16,  17),  This  followed  upon  His  being 
"preached"  (Romans  10.  14).  received  up  into  glory— 
Greek,  "in  glory."  However,  English  Version  may  be  re- 
tained thus,  "Received  up  (so  as  now  to  be)  iti  glory," 
t.  c,  into  glory  (Mark  16. 19;  Luke  24.  51;  Acts  1. 11).  His 
i-eception  in  heaven  answers  to  His  reception  on  eartli  by 
being  "  believed  on." 

CHAPTER  IV. 
Ver.  1-16.  Prediction  of  a  Coming  Departure 
FROM  the  Faith:  Timothy's  Duty  as  to  it:  Gene- 
ral Directions  to  him.  The  "mystery  of  iniquity" 
hei-e  alluded  to,  and  already  working  (2  Thessalonians 
2.  7),  stands  opposed  to  the  "mystery  of  godliness" 
just  mentioned  (1  Timothy  3. 16).  1.  'How— Greek,  "  But." 
in  contrast  to  the  "mystery  of  godliness."  tJie  Spirit- 
speaking  by  the  prophets  in  the  Church  (whose  prophe- 
cies rested  on  those  of  the  Old  Testament,  Daniel  7.  25;  8. 
2;^,  i&c. ;  11.  30,  as  also  on  those  of  Jesus  in  the  New  Testa- 
ment, Matthew  24. 11-24),  and  also  by  Paul  himself,  2  Thes- 
salonians 2.  3  (with  whom  accord  2  Peter  3.  3;  1  Jolin  2.  18; 
Jude  18).  expressly— "  in  plain  words."  This  shows  that 
he  refers  to  prophecies  of  the  Spirit  then  lying  before  him. 
lu  tlie  latter  times— in  the  times  Jollowing  iq)on  the  times 
in  which  he  is  now  writing.  Not  some  remote  future,  but 
times  immediately  subsequent,  the  beginnings  of  the  apos- 
tasy being  already  discernible  (Acts  20.  29) :  these  are  the 
forerunners  of  "the  last  days"  (2  Timothy  3.  1).  depart 
from  tlie  faith— The  apostasy  was  to  be  within  tlie 
Church,  the  faithful  one  becoming  the  harlot.  In  2  Thes- 
salonians 2.  3  (written  earlier),  the  apostasy  of  the  Jews 
from  God  (joining  the  heathen  against  Christianity)  is 
the  groundwork  on  which  the  propliecy  rises;  whereas 
here,  in  the  Pastoral  Epistles,  the  prophecy  is  connected 
with  Gnostic  errors,  tiie  seeds  of  wliich  had  already  been 
sown  in  the  Church  [Auberlen]  (2  Timothy  2. 18).  Apol- 
lonius  Tyanajus,  a  heretic,  came  to  Ephesus  in  the  life- 
time of  Timothy,  giving  lieed— (Ch.  1.  4;  Titus  1.  14.) 
seducing  spirits — working  in  the  lieretical  teachers.  1 
John  4.  2,  3,  6,  "  the  spirit  of  error,"  opposed  to  "  the  spirit 
of  truth,"  "the  Spirit"  whieli  "speaketh"  in  the  true 
prophets  against  them,  doctrines  of  devils — lit.,  "  teach- 
ings of  (i.  e.,  suggested  bj^)  demons."  James  3.  15,  "wis- 
dom-devilish;" 2  Corinthians  11. 15,  "Satan's  ministers." 
a.  Rather  translate,  "Through  {lit.,  'in:'  the  element  in 
which  the  apostasy  has  place)  the  h5'pocrisy  of  lying 
speakers;"  this  expresses  the  means  ;i7i?-oi<(77t  which  "some 
shall  (be  led  to)  depart  from  the  faith,"  viz.,  the  feigned 
sanctity  of  the  seducei's  (cf.  "deceivers,"  Titus  1.  10). 
having  their  conscience  seared — Greek,  "having  their 
onm  conscience,"  &c.,  i.  e.,  not  only  "speaking  lies"  to 
others,  but  also  having  their  own  conscience  seared.  Pro- 
fessing to  lead  otliers  to  holiness,  their  own  conscience  is 
all  the  while  defiled.  Bad  consciences  always  have  re- 
course to  hypocrisy.  As  faith  and  a  good  conscience  are 
joined  (ch.  1.  5);  so  hypocrisy  (i.  e.,  unbelief,  Matthew  24.  5, 
51 ;  cf.  Luke  12.  46)  and  a  bad  conscience  here.  Theodoret 
explains  li^e English  Version,  "seared," as  implying  their 
extreme  insensibility;  the  effect  of  cauterizing  being  to 
deaden  sensation.  The  Greek,  however,  primarily  means 
"branded"  with  the  consciousness  of  crimes  committed 
against  their  better  knowledge  and  conscience,  like  so 
many  scars  burnt  in  by  a  branding-iron.  Cf.  Titus  1. 15; 
8. 11,  "  condemned  of  himself."  They  are  conscions  of  the 
brand  within,  and  yet  with  a  hypocritical  show  of  sanc- 
tity they  strive  to  seduce  others.  As  "a  seal"  is  used  in 
412 


a  good  sense  (2  Timothy  2.  19),  so  "a  brand"  in  a  bad 
sense.  The  image  is  taken  from  the  branding  of  crimi- 
nals. 3.  Sensuality  leads  to  false  spiritualism.  Their 
own  Inward  impurity  is  reflected  in  their  eyes  in  the 
world  without  thera,  and  hence  their  asceticism  (Titus  1. 
14,15).  [Wiesinger.]  By  a  spurious  spiritualism  (2  Tim- 
othy 2. 18),  which  made  moral  perfection  consist  in  absti- 
nence from  outward  things,  they  pretended  to  attain  to  a 
higher  perfection.  Matthew  19. 10-12;  cf.  1  Corinthians  7. 
8,  26,  38,  gave  a  seeming  handle  to  their  "forbidding  mar- 
riage" (contrast  ch.  5. 14),  and  the  Old  Testament  distinc- 
tion as  to  clean  and  unclean,  gave  a  pretext  for  teaching 
to  "abstain  from  meats"  (cf.  Colossians  2.  16, 17,  20-23).  As 
these  Judaizing  Gnostics  combined  the  harlot  or  apostate 
Old  Testament  Church  with  the  beast  (Revelation  17.  3), 
or  Gnostic  spiritualizing  anti-Christianity,  so  Rome's 
Judaizing  elements  (ch.*4.  3)  shall  ultimately  be  com- 
bined with  the  open  worldly-wise  anti-Christianity  of 
the  false  prophet  or  beast  (ch.  6.  20,  21;  Colossians  2.  8;  1 
John  4. 1-3;  Revelation  13. 12-15).  Austerity  gained  for 
them  a  show  of  sanctity  whilst  preaching  false  doctrine 
(Colossians  2.  23).  Eusebius,  Ecclesiastical  History,  4.  29, 
quotes  from  Iren^us  (1.  28),  a  statement  that  Saturninus, 
Marcion,  and  the  Enci-atites,  preached  abstinence  from 
marriage  and  animal  meats.  Paul  prophetically  warns 
against  such  notions,  the  seeds  of  which  already  were 
being  sown  (ch.  6.  20 ;  2  Timothy  2. 17, 18).  to  be  received — 
Greek,  "to  be  partaken  of."  of  them— ?i^,  (ci'eated  and 
designed)  ''for  them,"  &c.  Though  all  (even  the  unbe- 
lieving. Psalm  104.  14;  Matthew  5.  45)  are  partakers  in 
tliese  foods  created  by  God,  "  they  which  believe"  alone 
fulfil  God's  design  in  creation  by  partaking  of  them  with 
thanksgiving  ;  as  opposed  to  those  who  abstain  from  them, 
or  in  partaking  of  tliem,  do  not  do  so  tvilh  thanksgiving. 
The  unbelieving  have  not  the  designed  use  of  such  foods 
by  reason  of  their  "  conscience  being  detiled"  (Titus  1. 15). 
The  children  of  God  alone  "inherit  the  eartli;"  for  obe- 
dience is  tlie  necessary  qualification  (as  it  was  in  the 
original  grant  of  the  earth  to  Adam),  whicli  they  alone 
possess,  and  hno'tv  the  truth — Explanatory  and  de- 
fining who  are  "  they  which  believe."  Translate  as  Greek, 
"And  ha,vefull  knowledge  of  the  truth"  (iVote,  Philippians 
1.  9).  Thus  he  contradicts  the  assumption  of  superior 
knowledge  and  higher  moral  perfection,  put  forward  by 
the  heretics,  on  the  ground  of  tlieir  abstinence  from  mar- 
riage and  meats.  "The  truth"  stands  in  opposition  to 
their  "lies"  (v.  2).  4r,  5.  J'ranslate  as  Greek,  "Because" 
(expressing  a  reason  resting  on  an  objective  fact;  or,  as 
here,  a  Scriptui'e  quotation)- "For"  (a  reason  resting  on 
sometliing  subjective  in  the  ivriter's  mind),  everj'  creature 
,  .  ,  good— (Genesis  1.31;  Romans  14.  14,  20.)  A  refatatiou 
by  anticipation  of  the  Gnostic  opposition  to  creation:  the 
seeds  of  which  were  now  lurking  latently  in  the  Church. 
Judaism  (Acts  10.11-16;  1  Corinthians  10.2.5,  26)  was  the 
starting-point  of  the  error  as  to  meats:  Oriental  Gnosis 
added  new  elements.  The  old  Gnostic  heresy  is  now  al- 
most extinct;  but  its  remains  in  the  celibacy  of  Rome's 
priesthood,  and  in  its  fasts  from  animal  meats,  enjoined 
under  the  penalty  of  mortal  sin,  remain,  if .  .  .  with 
thanksgiving— Meats,  though  pure  in  themselves,  be- 
come impure  by  being  received  with  an  unthankful  mind 
(Romans  14.  6 ;  Titus  1. 15).  5.  sanctified-"  hallowed :"  set 
apart  as  holy  for  the  use  of  believing  men:  separated 
from  "the  creature,"  which  is  under  the  bondage  of  vanity 
and  corrwj3<io?t  (Romans  8. 19,  &c.).  Just  as  in  the  Lord's 
Supper,  the  thanksgiving  prayer  sanctifies  the  elements, 
separating  them  froin  tlieir  naturally  alien  position  in 
relation  to  tlie  spiritual  world,  and  transferring  them  to 
their  true  relation  to  the  new  life.  So  in  every  use  of  the 
creature,  thanksgiving  prayer  has  the  same  effect,  and 
ouglit  always  to  be  used  (1  Corinthians  10.  30,  31).  by  tlie 
■word  of  God  and  prayer— i.  e.,  "by  means  of  intercessory 
prayer"  (so  the  Greek)— i.  e.,  consecratory  prayer  in  behalf 
of  "  the  creature"  or  food— that  prayer  mainly  consisting 
of  "the  word  of  God."  The  Apostolic  Constitutions,  7.49, 
give  this  ancient  grace,  almost  wholly  consisting  of  Scrip- 
ture, "Blessed  art  thou,  O  Lord,  who  feedest  me  from  my 
youth,  who  givest  food  to  all  flesh :  Fill  rur  hearts  with  joy 


That  Timothy  might  not  Fail  in  Duty, 


1  TIMOTHY  IV. 


Paul  givelh  him  Sundry  Directions. 


and  gladness,  that  we,  navlng  all  sufllciency,  may  abound 
unto  every  good  work  in  Christ  Jesus  our  Lord,  tlirough 
whom  glory,  honour,  and  might,  be  to  thee  for  ever. 
Amen."  In  the  case  of  inspired  men,  "the  word  of  God" 
would  refer  to  their  inspired  prayers  (1  Kings  17.  1);  but 
as  Panl  speaks  in  general,  including  uninspired  men's 
thanksgiving  for  meals,  the  "word  of  God"  more  proba- 
bly refers  to  the  Scripture  words  used  in  thanksgiving 
prayers.  6.  If  tUon  p«t  ...  in  reniemlirance — rather 
as  Greek,  "If  thou  suggest  to  (bring  under  the  notice  of) 
the  brethren,"  <fec.  these  tilings— viz.,  the  truths  stated 
In  V.  i,b,  in  opposition  to  the  errors  foretold,  v.  1-3.  nilu- 
Ister — "servant."  nourished  up — The  Greek  is  present, 
not  past:  "Continually  feeing' nourished  in"  (2  Timothy  1. 
5;  3.  14,  15).  the  ^vords  of  faith— rather,  "...  of  t?)e 
faith"  (cf.  V.  12).  good  doctrine — "the  good  teaching." 
Explanatory  of  "  the  faith,"  in  Opposition  to  the  "  teach- 
ings of  demons"  (English  Version,  doctrines  of  devils,  v.  1) 
which  Timothy  was  to  counteract.  Cf.  "  sound  doctrine" 
(oh.  1. 10;  6.  3;  Titus  1.  9;  2.  1).  whereunto  thou  hast  at- 
tained—"the  course  of  which  thou  \vasI  followed ;"  hast 
followed  along  by  tracing  its  course  and  accompanying  it. 
[Alfobd.]  Thou  hast  begun  to  follow  up.  [Bengkl.] 
The  same  Gi'cek  occurs,  "Thou  hast  fully  known"  (2  Tim- 
othy 3.  10),  "having  had  perfect  understanding"  (Lulce  1. 
3).  It  is  an  undesigned  coincidence  that  the  Greek  verb 
is  used  only  by  Paul  and  Patd's  companion,  Lake.  7.  re- 
fuse— reject,  avoid,  have  nothing  to  do  with  (2  Timothy  2.  23; 
Titus  3. 10).  old  -wives'  fables— anile  myths  (ch.  1.  4,  9; 
Titus  1.11).  They  are  "profane,"  because  leading  away 
from  "godliness"  or  "piety"  (ch.  1.4-7;  6.20;  2  Timothy 
2.16;  Titusl.  1,  2).  exercise  thyself— ;i<.,  "exercise  thy- 
self" as  one  undergoing  training  in  a  gymnasium.  Let 
thy  self-discipline  be  not  in  ascetical  exercises  as  the 
false  teachers  (v.  3,  8;  cf.  2  Timothy  2.22,2:3;  Hebrews  5. 
14;  12. 11),  but  with  a  view. to  godliness  or  "piety"  (ch.  6. 
11,12).  8.  hut  Utae— Greek,  "proflteth  to  (but)  a  small 
extent."  Paul  does  not  deny  that  fasting  and  abstinence 
from  conjugal  intercourse  for  a  time,  with  a  view  to  reach- 
ing the  inward  man  through  the  outward,  do  profit  some- 
what. Acts  13.  3;  1  Corinthians7.  5,  7;  9.26,27  (though  in 
Its  degenerate  form,  asceticism,  dwelling  solely  on  what 
Is  outward,  v.  3,  is  not  only  not  profitable  but  injurious). 
Timothy  seems  to  have  had  a  leaning  to  such  outward 
self-discipline  (cf.  ch.  5.  23).  Paul,  therefore,  whilst  not 
disapproving  of  this  in  its  due  proportion  and  place, 
shows  the  vast  superiority  of  godliness  or  piety,  as  being 
profitable  not  merely  "to  a  small  extent,"  but  unto  all 
tilings;  for,  having  its  seat  within,  it  extends  thence  to 
tlie  wliole  outward  life  of  a  man.  Not  unto  one  portion 
only  of  his  being,  but  to  every  portion  of  it,  bodily  and 
spiritual,  temporal  and  eternal.  [Alfokd.]  "He  who 
has  liiety  (which  is  'profitable  unto  all  things')  wants 
nothing  needed  to  his  well-being,  even  though  he  be 
without  those  helps  which,  '  to  a  small  extent,'  bodily 
exercise  furnishes."  [Calvin.]  "Piety,"  which  is  the  end 
for  which  thou  art  to  "exercise  thyself"  (v.  7),  is  the  es- 
sential thing :  the  means  are  secondary,  having  prom- 
ise, &c. — translate  as  Greek,  "  Having  promise  of  life,  that 
which  now  is,  and  that  which  is  to  come."  "  Life"  in  its 
truest  and  best  sense  now  and  hereafter  (2  Timothy  1. 1). 
Length  of  life  now  so  far  as  It  is  really  good  for  the  be- 
liever; life  in  Its  truest  enjoyments  and  employments 
now,  and  life  blessed  and  eternal  hereafter  (Matthew  6. 
83;  Mark  10. 29,  30).  "Now  in  this  time"  (Psalm  84. 11 ;  112. ; 
Romans  8.28;  1  Corinthians  3. 21,  22,  " aii  things  are  yours 
,  .  .  the  world,  life  .  .  .  things  present,  things  to  come"). 
Christianity,  which  seems  to  aim  only  at  our  happiness 
hereafter,  eflfectually  promotes  it  here(ch.  6.  6;  2  Peter  1. 
8).  Cf.  Solomon's  prayer  and  the  answer  (1  Kings  3.  7-13). 
0.  (Ch.  1. 15.)  This  verae  (Greek),  "  faithful  is  the  saying," 
Ac,  confirms  the  assertion  as  to  the  "  promise"  attached 
to  "gotlliness,"  v.  8,  and  forms  a  prefatory  introduction  to 
V.  10,  which  is  Joined  to  v.  9  by  "  for."  So  2  Timothy  2.  11. 
Go<lly  men  seem  to  suffer  loss  as  to  this  life:  Paul  hereby 
refutes  the  notion.  [Benoel.]  "God  is  the  (Saviour  spe- 
cially of  those  that  believe"  (v.  10),  both  as  to  "  the  life 
that  now  is,"  and  also  as  to  "  the  life  which  is  to  come" 


(v.S).  10.  therefore — Greek,"  wMli  a  view  to  this."  Tht 
reason  why  "we  both  ('both'  is  omitted  in  the  oldest 
MSS.)  labour  (endure  hardship)  an'd  suffer  reproach 
(some  oldest  MSS.  read  'strive')  is  because  we  have 
rested,  and  do  rest  our  hope,  on  the  living  (and  therefore, 
life-giving,  v.  8)  God."  Saviour— even  in  this  life  (i'.  8). 
specially  .  .  .  those  that  believe— Their  "  labour  and  re- 
proach" are  not  inconsistent  with  their  having  from  the 
living  God,  their  Saviour,  even  tlie  present  life  (Mark  10. 
30,  "a  hundred-fold  now  in  this  time  .  .  .  with  persecu- 
tions"), much  more  the  life  to  come.  If  God  is  in  a  sense 
"Saviour"  of  unbelievers  (ch.  2.  4,  i.e.,  is  willing  to  be  so 
everlastingly,  and  is  temporally  here  their  Preserve)-  and 
Benefactor),  much  more  of  believers.  He  is  the  Saviour 
of  all  men  potentially  (ch.  1.  15);  of  believers  alone  effect- 
ually.  11.  These  truths,  to  the  exclusion  of  those  useless 
and  even  Injurious  teachings  (v.  1-8),  whilst  weighing  well 
thyself,  charge  also  upon  others.  13.  Let  no  man  despise 
thy  youth— Act  so  as  to  be  respected  in  spite  of  thy  youth 
(1  Corinthians  16. 11;  Titus  2. 15);  cf.  "youthful"  as  to  Tim- 
othy (2  Timothy  2.  22).  He  was  but  a  mere  youth  when 
he  joined  St.  Paul  (Acts  16. 1-3).  Eleven  years  had  elapsed 
since  then  to  the  time  subsequent  to  Paul's  first  impris- 
onment. He  was,  therefore,  still  young;  especially  in 
comparison  with  Paul, whose  place  he  was  filling;  also 
in  relation  to  elderly  presbyters  whom  he  should  "en- 
treat as  a  father"  (ch.  5. 1),  and  generally  in  respect  to  his 
duties  in  rebuking,  exhorting,  and  ordaining  (ch.  3. 1), 
which  ordinarily  accord  best  with  an  elderly  person  (ch. 
5.  19).  be  thou  an  example— Greek,  "become  a  pattern" 
(Titus  2.7).  The  true  way  of  making  men  not  to  despise 
(slight,  or  disregard)  thy  youth.  In  -ivord- in  all  that 
thou  sayest  in  public  and  private,  conversation— i.  e., 
"behaviour:"  the  Old  English  sense  of  the  word.  In 
charity  .  ,  .  faith— the  two  cardinal  principles  of  the 
Christian  (Galatlana  5.  6).  The  oldest  MSS.  omit  "in 
spirit."  in  purity— simplicity  of  holy  motive  followed 
out  in  consistency  of  holy  action  [Alford]  (ch.  5.  22;  2  Co- 
rinthians 6.  6;  James3. 17;  4.  8;  1  Peter  1.  22).  13.  TIU  I 
come — when  Timothy's  commission  would  be  superseded 
for  the  time  by  the  presence  of  the  apostle  himself  (ch.  1. 
3;  3.  14).  reading— especially  in  the  public  congregation. 
The  practice  of  reading  Scripture  was  transferred  from 
the  Jewish  synagogue  to  the  Christian  Cliurch  (Luke  4. 
16-20;  Acts  13.15;  1.5.21;  2  Corinthians  3.  14).  The  New 
Testament  Gospel  and  Epistles  being  recognized  as  In- 
spired by  those  who  had  the  gift  of  discerning  spirits,  were 
from  the  first,  according  as  tliey  were  written,  read  along 
with  the  Old  Testament  In  the  Church  (1  Thessalonians  5. 
21,  27;  Colosslans  4.  16).  [Justin  Martyr,  Apology,  1.  67.] 
I  think  that  whilst  public  reading  is  the  prominent 
thought,  the  Spirit  intended  also  to  teach  that  Scrip- 
ture reading  in  private  should  lie  "the  fountain  of  all  wis- 
dom from  which  pastors  ought  to  draw  whatever  they 
bring  before  their  flock."  [Alford.]  exhortation — ad- 
dressed to  the  feelings  and  will  with  a  view  to  the  regula- 
tion of  the  conduct,  doctrine — G'ree&(mlnlsterial),  "teach- 
ing" or  instruction.  Addressed  to  the  understanding,  so  as 
to  Impart  knowledge  (ch.  6.  2;  Romans  12.  7,  8).  Whether 
In  public  or  private,  exhortation  and  instruction  should  be 
based  on  Sci-ipture  reading.  14.  IVeglect  not  the  gift — by 
letting  it  lie  unused.  In  2  Timothy  1.  6  the  gift  is  repre- 
sented as  a  spark  of  the  Spirit  lying  within  him,  and 
sure  to  smoulder  by  neglect,  the  stirring  up  or  keeping  In 
lively  exercise  of  which  depends  on  the  will  of  him  on 
whom  it  is  bestowed  (Matthew  25. 18,  25,  27,  28).  The 
charism  or  spiritual  gift,  is  that  of  the  Spirit  which 
qualified  him  for  "the  work  of  an  evangelist"  (Ephesians 
4.11;  2  Timothy  4.5),  or  perhaps  the  gift  of  discei-ning 
«piri/«,  specially  needed  in  his  function  of  ordaining,  as 
overseer.  [Bishop  Hinds.]  given  thee— by  God  (1  Co- 
rinthians 12.  4,  6).  by  prophecy— t.  e.,  by  the  Holy  Spirit, 
at  his  general  ordination,  or  else  consecration,  to  th« 
special  see  of  Ephesns,  speaking  through  the  prophets 
God's  will  to  give  him  the  graces  needed  to  qualify  him 
for  his  work  (ch.  1. 18;  Acts  13.  1-3).  with  .  .  .  laying  on 
of .  .  .  hands  — So  in  Joshua's  case.  Numbers  27.  18-20; 
Deuteronomy  ^1. 9.  The  gift  was  connected  with  the  syiu- 

413 


Divers  Precepts  to  Timothy. 


1  TIMOTHY  V. 


Rules  as  to  Reproving. 


bolical  act  of  laying  on  hands.  Bat  the  Greek  "  with" 
implies  that  the  presbyter's  laying  on  hands  was  the  mere 
accompaniment  of  the  conferring  of  the  gift.  "  By"  (2  Tim- 
othy 1.  6)  implies  that  Paul's  laying  on  his  hands  was  the 
actual  instrument  of  its  being  conferred,  of  the  presby- 
tery—In 2  Timothy  1.  6  the  apostle  mentions  only  his  own 
laying  on  of  hands.  But  there  his  aim  is  to  remind  Tim- 
othy specially  of  the  part  he  himself  took  in  imparting  to 
him  the  gift.  Here  he  mentions  the  fact,  quite  consistent 
with  the  other,  that  the  neighbouring  presbyters  took 
part  in  the  ordination  or  consecration,  he,  however,  tak- 
ing the  foremost  part.  Paul,  though  having  the  general 
oversight  of  the  elders  everywhere,  was  an  elder  himself 
(1  Peter  5. 1 ;  2  John  1).  The  Jewish  council  was  composed 
of  the  elders  of  the  Church  (the  presbytery,  Luke  22.  66; 
Acts  22.  5),  and  a  presiding  rabbi;  so  the  Chris-Uan  Church 
was  composed  of  apostles,  elders,  and  a  president  (Acts  15. 
16).  As  the  president  of  the  synagogue  was  of  the  same 
order  as  his  presbyters,  so  the  bishop  was  of  the  same  or- 
der as  his  presbyters.  At  the  ordination  of  the  president 
of  the  synagogue  there  were  al  ways  three  presbyters  pres- 
ent to  lay  on  hands,  so  the  early  Church  canons  required 
three  bishops  to  be  present  at  the  consecration  of  a  bishop. 
As  the  president  of  the  synagogue,  so  the  bishop  of  the 
Church  alone  could  ordain,  he  acting  as  the  representa- 
tive, and  in  the  name  of  the  whole  presbytery.  [Vi- 
TRINGA.]  So,  in  the  Anglican  Church,  the  bishop  ordains, 
the  presbyters  or  priests  present  joining  with  him  in  lay- 
ing on  hands.  15.  Meditate— Greefc,  "  Meditate  carefully 
upon''  (Psalm  1.  2;  119.  15;  cf.  "Isaac,"  Genesis  24.  63). 
tliese  tliijigs— (u.  12-14.)  As  food  would  not  nourish  with- 
out digestion,  which  assimilates  the  food  to  the  substance 
of  the  body,  so  spiritual  food,  in  order  to  profit  us,  needs 
to  be  appropriated  by  prayerful  meditation,  give  thy- 
self tvliolly  to— lit., "  Be  in  these  things ;"  let  them  engross 
thee  wholly;  be  wholly  absorbed  in  them.  Entire  self- 
dedication,  as  in  other  pursuits,  so  especially  in  religion, 
is  the  secret  of  proficiency.  There  are  changes  as  to  all 
other  studies,  fashionable  to-day,  out  of  fashion  to-mor- 
row ;  tills  study  alone  is  never  obsolete,  and  wlien  made 
the  all-engrossing  aim  sanctifies  all  otlier  studies.  The 
exercise  of  the  ministry  threatens  the  spirit  of  the  min- 
istry, unless  it  be  sustained  within.  Tlie  minister  must 
be  first  his  own  scholar  before  he  can  be  another's  teacher. 
profiting — Greek,  "progress"  towards  perfection  in  the 
Christian  life,  and  especially  towards  the  fullest  realiza- 
tion of  the  ideal  of  a  Christian  minister  {v.  12).  may  ap- 
pear to  all— not  for  thy  glory,  but  for  the  winning  of  souls 
(Matthew  5.  16).  16.  Take  heed— Give  heed  (Acts  3.  5). 
thyself,  and  .  .  .  doctrine— "and  unto  thy  teaching." 
The  two  requisites  of  a  good  pastor;  His  teaching  will  be 
of  no  avail,  unless  his  own  life  accord  with  it;  and  his 
own  purity  of  life  is  not  enough,  unless  he  be  diligent  in 
teacliing.  [Calvin.]  Tliis  verse  is  a  summary  of  v.  12. 
continue  in  theiu — (2  Timothy  3.  14.)  in  doing  this — not 
"■'by  doing  this,"  as  though  he  could  save  himself  by 
works,  tliou  Shalt  .  .  .  save  thyself,  and  them,  &c. — 
(Ezekiel  33.  9;  James  5.  20.)  In  performing  faithfully  his 
duty  to  otliers,  the  minister  is  promoting  his  own  salva- 
tion. Indeed  he  cannot  "give  heed  unto  the  teaching"  of 
others,  unless  he  be  at  the  same  time  "  giving  heed  unto 
himself." 

CHAPTER  V. 
Ver.  1-25.  General  Directions  as  to  now  Timothy 
SHOULD  Deal  with  Different  Classes  in  the  Church. 
1.  an  elder — in  age  ;  probably  not  an  elder  in  the  ministry  ; 
these  latter  are  not  mentioned  till  v.  17,  "  the  elders  tliat 
rule."  Cf.  Acts  2.  17,  "  Your  old  men,"  lit.,  "  elders."  Con- 
trasted with  "  the  younger  men."  As  Timothy  was  admon- 
ished so  to  conduct  liimself  as  to  give  no  man  reason  to 
despise  his  youth  {ch.  4.  ]2);  so  here  he  is  told  to  bear  in 
mind  his  youth,  and  to  behave  with  the  modesty  which 
becomes  a  young  man  in  relation  to  his  elders.  "Re- 
buke," lit.,  "  Strike  hard  upon  ;"  liebukenot  sharjily  :  a  dif- 
ferent word  from  "  rebuke,"  2  Timothy  4.  2.  entreat— ex- 
hort, aa  brethren- and  therefore  equals;  not  lording  it 
over  them  (1  Peter  5. 1-3).  a.  with  all  purity— Respectful 
414 


treatment  of  the  other  sex  will  promote  "purity."    3. 
Honour— by  setting  on  the  Church-roll,  as  fit  objects  of 
charitable  sustenance  {v.  9, 17, 18 ;  Acts  6. 1).    So  " honour" 
is  used  for  support  with  necessaries  (Matthew  15.  4,  0;  Acts 
28.  10).    -widows  indeed— (v.  16.)    Those  really  desolate; 
not  like  tliose  {v.  4)  having  cliildren  or  relations  answer- 
able for  their  support,  nor  like  those(in  v.  6)  "  who  live  ia 
pleasure;"  but  such  as,  from  their  earthly  desolation  aR 
to  friends,  are  most  likely  to  trust  wliolly  in  God,  perse- 
vere in  continual  prayers,  and  carry  out  the  religious  du- 
ties assigned  to  Church  widows  («..5).    Care  for  widows 
was  transferred  from  the  Jewish  economy  to  the  Christian 
(Deuteronomy  14.  29;  16.  11;  24.  17,  19).    4.  if  any  widow 
— not  "a  widow  indeed,"  as  having  children  who  ought 
to  support  her.    nepiiews- rather,  as  Greek,  "  descend- 
ants," or  "grandchildren."    [Hesyciiius.]     Kepheivs  in 
old  English  meant  grandchildren  [Hooker,  Ecclesiastical 
Polity,  5.  20j.    let  them— tlie  children  and  descendants. 
learn  first— ere  it  falls  to  the  Church  to  support  them. 
to  shoiv  piety  at  liome— filial  piety  towards  their  wid- 
owed mother  or  grandmother,  by  giving  her  sustenance. 
Lit.,".  .  .  tow&rds  their  own  house."    "Piety  is  applied  to 
the  reverential  discliarge  of  filial  duties ;  as  the  parental 
relation  is  the  earthly  representation  of  God  our  heavenly 
Father's  relation  to  us.   "Their  own"  stands  in  opposition 
to  the  Church,  in  relation  to  whicli  the  widow  is  compara- 
tively a  stranger.    Slie  has  a  claim  on  her  own  children, 
prior  to  her  claim  on  the  Church ;  let  them  fulfil  this  prior 
claim  which  she  has  on  them,  by  sustaining  lier  and  not 
burdening  tlie  Church,     parents— G'recA;,  (living)  "pro- 
genitors," i.  €.,  their  mother  or  grandmotlier,  as  the  case 
may  be.    "Let  them  learn,"  implies  that  abuses  of  this 
kind  had  crept  into  the  Churcli,  widows  claiming  Cliurch 
support,  thougli  they  had  children  or  grandchildren  able 
to  support  tliem.    good  and— The  oldest  MSS.  omit.    The 
words  are  probably  inserted  by  a  transcriber  from  ch.  2. 
8.    5.  ivido-w  indeed,  and  desolate — contrasted  with  her 
who  has  children  or  grandchildren  to  support  her  (f.  4). 
trusteth  in  God— Perfect  tense  in  Greek,  "Hath  rested, 
and  dotli  rest  her  hope  in  God."    Tliis  t'.  5  adds  another 
qualification  in  a  widow  for  Church  maintenance,  besides 
her  being  "desolate"  or  destitute  of  children  to  support 
her.    She  must  be  not  one  "  that  liveth  in  pleasure"  {v.  6), 
but  one  making  God  her  main  hope  (the  accusative  in 
Greek  expresses  that  God  is  the  ultimate  aim  ivhereto  her 
hope  is  directed ;  whereas,  ch.  4.  10,  dative  expresses  hope 
resting  on  God  as  her  present  stay  [Wiesinger]),  and  con- 
tinuing instantly  in  prayers.     Her  destitution  of  cliil- 
dren, and  of  all  ties  to  e.arlh,  would  leave  her  more  unen- 
cumbered for  devoting  the  rest  of  her  days  to  God  and  the 
Church  (1  Corinthians  7. 33,  34).    Cf.  also  "Anna  a  widow," 
wiio  remained  unmarried  after  her  husband's  death,  and 
"  departed  not  from  the  temple,  but  served  God  with  fast- 
ings and  prayers  day  and  niglit"  (Luke  2.  30,  37).    Such  a 
one,  Paul  implies,  would  l^e  the  fittest  object   for  the 
Church's  help  (v.  3);    for  such  a  one   is  promoting   the 
cause  of  Christ's  Cliurch  by  her  prayers  for  it.    "Ardour 
in  prayers  flows  from  hoping  confidence  in  God."  [Leo.] 
in   siipplications   and  prayers — Greek,    "in   her   sup- 
plications   and   prayers;"'    the    former  signifies   asking 
under  a  sense  of  need,  the  latter,^r«^er  (Xoles,  ch.  2.  1 ; 
Pliilippians  4.  6).    night  and  day — Another  coincidence 
with  Luke  (Luke  18.  7,  "cry  day  and  niglit");  contrast 
Satan's  accusations  "day  and  night"  (Revelation  12.10). 
6.  she  tltat  llvetli  in  pleasure — the  opposite  of  such  a 
widow  as  is  described  v.  5,  and  therefore  one  utterly  un- 
deserving of  Church  charity.  The  Greek  expresses  tvanlon 
prodigality  and  e:x.ceHs.    [Tittmann.]    Therort  expresses 
xveaving  at  a  fast  rate,  and  so  lavish  excess  (IS'ote,  James 5. 
5).    dead  -while  slie  livctli— dead  in  theSpirit  whilst  alive 
in  the  flesh  (Matthew  8.  22;  Ephesians  5.  14).    7.  theas 
things— just  now  spoken  (v.  6,  6).     tliat  tl»ey  may  b* 
blanteless — viz.,  the  widows  supported  by  the  Church.    8* 
But— Reverting  to  v.  4,  "If  any  (a  general  proposition; 
therefore  including  in  its  application  the  ividow's  children 
or  grandchildren)  provide  not  for  his  own  (relations  in 
general),  and  especially  for  those  of  his  own  house  (in 
particular),  he  hath  (practically)  denied  the  faith."    I'aitU 


Concernituf  the  Widows  of  the  Church. 


1  TIMOTHY  V. 


The  Younger  Widows  to  Re-marry, 


without  love  and  Its  works  Is  dead ;  "for  the  subject-matter 
of  faith  is  not  mere  opinion,  but  the  grace  and  truth  of 
God,  to  which  he  that  believes  gives  up  his  spirit,  as  he 
thftt  loves  gives  up  his  heart."  [Mack.]  If  in  any  case  a 
duty  of  love  is  plain,  it  is  in  relation  to  one's  own  rela- 
tives; to  fall  in  so  plain  an  obligation  is  a  plain  proof  of 
vratit  of  love,  and  therefore  of  want  of  faith.  "  Faith  does 
not  set  aside  natural  duties,  but  strengthens  them." 
[Bengel.]  vForse  tlian  an  infldel— because  even  an  in- 
fidel (or  unbeliever)  is  taught  by  nature  to  provide  for  his 
own  relatives,  and  generally  recognizes  the  duty;  the 
Christian  who  does  not  so,  is  worse  (Matthew5.46,  47).  He 
has  less  excuse  with  his  greater  liglit,  than  the  infldel  who 
may  break  tlie  laws  of  nature.  9.  Translate,  "  As  a  widow 
(t.  e.,  of  tlie  ecclesiastical  order  of  widoivhood ;  a  kind  of 
female  presbytery),  let  none  be  enroWeiX  (in  tlie  catalogue) 
who  is  less  than  sixty  years  old."  These  were  not  deacon- 
esses, wlio  were  chosen  at  a  younger  age  (forty  was  the  age 
fixed  at  the  Council  of  Chalcedon),  and  who  had  virgins 
(in  a  later  age  called  widows)  as  well  as  widows  among 
them,  but  a  band  of  widows  set  apart,  though  not  yet  for- 
mally and  finally,  to  the  service  of  God  and  the  Church. 
Traces  of  such  a  class  appear  in  Acts  9.  41.  Dorcas  herself 
was  such  a  one.  As  it  was  expedient  {Note,  ch.  3.  2;  Titus 
1.  6)  that  the  presbyter  or  bishop  should  have  been  but 
once  married,  so  also  in  her  case.  There  is  a  transition 
here  to  a  new  subject.  The  reference  here  cannot  be,  as  iu 
t'.  3,  to  providing  Church  sustenance  for  tliem.  For  tlie  re- 
striction to  widows  above  sixty  would  then  be  needless  and 
harsh,  since  many  widows  might  be  in  need  of  help  at  a 
much  earlier  age ;  as  also  the  rule  that  the  widow  must 
noHiave  been  twice  »w«»-rted,  especially  since  he  himself, 
below  {v.  14),  enjoins  the  younger  widows  to  marry  again  ; 
as  also  that  she  must  have  brought  up  children.  Moreover, 
V.  10  presupposes  some  competence,  at  least  in  past  times, 
and  so  poor  widows  would  be  excluded,  the  very  class  re- 
quiring charity.  Also,  v.  11  would  then  be  senseless,  for 
then  their  re-marrying  would  be  a  benefit,  not  an  injury, 
to  the  Cliurch,  as  relieving  it  of  the  burden  of  their  sus- 
tenance. Tertullian,  De  Velandis  Virglnibus,  c.  9.,  Her- 
MAS,  Shephe)-d,  B.  1.  2,  and  Chrysostom,  Homily  31,  men- 
tion such  an  order  of  ecclesiastical  widowhood,  each  one 
not  less  than  sixty  years  old,  and  resembling  tlie  presby- 
ters in  the  respect  paid  to  them,  and  in  some  of  their  du- 
ties; they  ministered  with  sympathizing  counsel  to  other 
widows  and  to  orphans,  a  ministry  to  which  their  own 
experimental  knowledge  of  the  feelings  and  sufferings  of 
the  bereaved  adapted  them,  and  had  a  general  supervis- 
ion of  their  sex.  Age  was  doubtless  a  requisite  in  presby- 
ters, as  it  is  here  stated  to  have  been  in  prcsbyteresses,  with 
a  view  to  their  influence  on  the  younger  persons  of  their 
sex.  They  were  supported  by  the  Church,  but  not  tlie 
only  widows  so  supported  (v.  3,  4).  -ivifc  of  one  man— in 
order  not  to  tlirow  a  stumbling-block  in  the  way  of  Jews 
and  heathen,  who  regarded  witli  disfavour  second  mar- 
riages (Note,  ch.  3.  2;  Titus  1.  6).  This  is  the  force  of 
"blameless,"  giving  no  offence,  even  in  matters  indiffer- 
ent. 10.  for  good  wov\ta— Greek,  "  in  honourable  (excel- 
lent) works ;"  the  sphere  or  element  in  whicli  the  good  re- 
port of  her  had  place  (Titus  2.  7).  Tills  answers  to  ch.  3.  7, 
as  to  the  bishop  or  presbyter,  "He  must  have  a  good  report 
of  them  which  are  without."  If— if,  in  addition  to  being 
"  well  reported  of,"  she,  &c.  sJie  .  .  .  broiiglit  up  chil- 
dren—either  her  own  (ch.  3.  4,  12),  or  those  of  others,  which 
Is  one  of  the  "good  works;"  a  qualification  adapting  her 
for  ministry  to  orphan  children,  and  to  mothers  of  fami- 
lies, lodged  strangers — ch.  3.2,  "given  to  hospitality," 
Titus  1.  8;  in  the  case  of  presbyters,  -waslicd  .  .  .  saints' 
feet— after  the  example  of  the  Lord  (John  13.  11);  a  speci- 
men of  tlie  universal  spirit  of  humbly  "by  love  serving 
one  another,"  which  actuated  the  early  Christians,  re- 
lieved the  afflicted — whether  by  pecuniary  orother  relief. 
rollo-»ved  .  .  .  good— (1  Thcssalonians  5.  15;  cf.  instances 
Jn  Matthew  25.  35,  36.)  11.  younger— than  sixty  years  old 
(v.  9).  refnse- to  take  on  the  roll  of  presbyteress  widows. 
wax  ivanton— ;('/.,  "over-strong"  (2  Chronicles  20.  IC). 
against  Christ— rebelling  against  Christ,  tlieir  proper 
Bridegroom.  [Jerome.]  they  will— Crcefc,  the  vwt47i/ their 


desire  is  to  marry  again.  13.  Having— Bringing  on  them- 
selves, and  so  having  to  bear  as  a  burden  (Galatians  5. 10) 
Judgment  from  God  (cf.  ch.  3,  6),  weighing  like  a  load  oa 
them,  cast  off  their  first  faith- dw.,  pledged  to  Christ 
and  the  service  of  the  Church.  There  could  be  no  hard- 
ship at  the  age  of  sixfty  or  upwards  in  not  marrying  again 
(end  of  u.  9),  for  the  sake  cf  serving  better  the  cause  of 
Christ  as  prcsbyteresses;  though,  to  ordinary  widows,  no 
barrier  existed  against  re-marriage  (1  Corinthians  7.39). 
This  is  altogether  distinct  from  Rome's  unnatural  vows 
of  celibacy  in  the  case  of  young  marriageable  women.  The 
widow-presbyteresses,  moreover,  engaged  to  remain  sin- 
gle, not  as  though  single  life  were  holier  than  married 
life  (according  to  Rome's  teaching),  but  because  the  in- 
terests of  Christ's  cause  made  it  desirable  (Note,  ch.  3.  2). 
They  had  pledged  "their  first  faith  "  to  Christ  as  presby- 
teress widows ;  tliey  now  wish  to  transfer  their  faith  to  a 
husband  (cf.  1  Corinthians  7.  32,  34).  13.  withal— "at  the 
same  time,  moreover."  learn— usually  in  a  good  sense. 
But  these  women's  "learning"  is  idleness,  trifling,  and 
busybodies'  tattle.  wanAerUt^— Greek,  "going  about," 
from  house  to  house— of  the  members  of  the  Church  (2 
Timothy  3.  6).  "They  carry  the  affairs  of  this  house  to 
that,  and  of  that  to  this  ;  they  tell  the  affairs  of  all  to  all." 
[Theophylact.]  tattlers— ZiC,  "  trifling  talkers."  In  3 
John  10,  translated  "prating."  busybodies— mischievously 
busy ;  inconsiderately  curious  (2  Thcssalonians  3.  11).  Acts 
19. 19,  "curious,"  the  same  Greek.  Cwriost^i^  usually  springs 
from  idleness,  which  is  itself  the  mother  of  garrulity. 
[Calvin.]  speaking— not  merely  "«a^m^."  The  subject- 
viatter,  as  well  as  the/orm,  is  involved  in  the  Greek  word. 
[Alford.]  M'hlch  they  ought  not— (Titus  1.  11.)  14. 
younger  women— rather,  as  ellipsis  ought  to  be  supplied, 
"the  younger  widows,"  viz.,  yonugev  widows  in  general, 
as  distinguished  from  the  elder  widows  taken  on  the  roll  of 
presbyteresses  (v.  9).  The  "therefore"  means  seeing  that 
young  widoivs  are  exposed  to  sucJi  temptations,  "I  will,"  or 
"desire,"  &c.  (v.  11-13).^  Tlie  precept  here  that  they  should 
marry  again,  is  not  inconsistent  with  1  Corinthians  7.  40; 
for  the  circumstances  of  the  two  cases  were  distinct  (cf.  1 
Corinthians  7.  26).  Here  re-marriage  is  recommended  as 
an  antidote  to  sexual  passion,  idleness,  and  tlie  otlier  evils 
noted  V.  11-13.  Of  course,  where  there  was  no  tendency 
to  these  evils,  marriage  again  would  not  be  so  requi- 
site; St.  Paul  speaks  of  what  is  generally  desirable, 
and  supposing  there  should  be  danger  of  such  evils, 
as  was  liliely.  "He  does  not  impose  a  laio,  but  points 
out  a  remedy,  to  younger  widows."  [Chrysostom.]  bear 
children— (Ch.  2.  15)— thus  gaining  one  of  the  qualifica- 
tions (v.  10)  for  being  afterwards  a  presbyteress  widow, 
should  Providence  so  ordain  it.  gnide— Greek,  ''Mule  tlie 
house"  in  the  woman's  due  place;  not  usurping  authority 
over  the  man  (ch.  2. 12).  give  none  occasion— ;/<.,  "  start- 
ing-point;" handle  of  reproach  through  the  loose  con- 
duct of  nominal  Christians,  the  adversary— of  Chris- 
tianity, Jew  or  Gentile.  Philippians  1.  28;  Titus  2.  S,  "He 
that  is  of  the  contrary  part,"  Not  Satan,  wlio  is  intro- 
duced in  a  different  relation  (v.  15.)  to  speals  reproach- 
fully—JiV.,  "  for  the  sake  of  reproacli"  (cli.  3.  7;  6. 1 ;  Titus 
2.  5,  10).  If  the  handle  were  given,  tlie  adversary  would  use 
\i  for  the  sake  of  reproach.  The  adversary  is  eager  to  ex- 
aggerate tlie  faults  of  a  few,  and  to  lay  the  blame  on  the 
whole  Church  and  its  doctrines.  [Bengel.]  13.  Vox— For 
in  the  case  of  some  this  result  has  already  ensued ;  "Some 
(widows) are  already  turned  aside  after  Satan,"  the  seducer 
(not  by  falling  away  from  the  faith  in  general,  but)  by 
such  errors  as  are  stigmatized  v.  11-13,  sexual  passion, 
idleness,  <tc.,  and  so  have  given  occasion  of  reproach  (v.  14). 
"Satan  finds  some  mischief  still  for  the  idle  hands  to  do." 
IG.  If  any  .  .  .  have  nvldows— of  his  family,  however 
related  to  him.  Most  of  the  oldest  MSS.  and  versi(ms 
omit  "man  or,"  and  read,"If  any  woman  that  believetli." 
But  the  Received  text  seeins  preferable.  If,  however,  the 
weightiest  authorities  are  to  prevail,  the  sense  will  be.  Ho 
was  speaking  of  younger  widows ;  He  now  says.  If  any  be- 
lieving youncfwidow  have  widows  related  to  her  needing 
support,  let  her  relieve  them,  thereby  easing  the  Church 
of  the  burden,  v.  3,  4  (jthere  It  was  the  children  and  grand" 

415 


The  Elders  to  be  Honoured. 


1  TIMOTHY  V. 


A  Precept  as  to  Timothy's  Ileuttfk 


children  ;  here  it  Is  the  young  widow,  who,  in  order  to  avoid 
the  evils  of  idleness  and  wantonness,  the  result  of  idleness, 
V.  11, 13 ;  Ezekiel  16. 49,  is  to  be  diligent  in  good  works, such 
as  "  relieving  theafllicted,"  v.  10,  thus  qualifying  herself  for 
being  afterwards  a  widow-presbyleresf).  let  tliem— rather 
as  Greek,  "  let  him,"  or  *'  her ;"  "  let  such  a  one,"  &c.  (v.  10), 
be  cliargeA  — lit.,  "be  burdened"  with  their  support. 
■ivldo^vg  indeed— really  helpless  and  friendless  (v.  3,  4). 
17.  The  transition  from  the  widow-presbyteresses  (v.  9)  to 
the  presbyters  here,  is  natural,  rule  -well— lit.,  "preside 
well,"  with  wisdom,  ability,  and  loving  faithfulness,  over 
the  flock  assigned  to  them.  Tie  counted  wortliy  of 
double  Uonour— t,  e.,  the  honour  which  is  expressed  by 
gifts  (.V.  3, 18),  and  otherwise.  If  a  presbyter  as  such,  in 
virtue  of  his  office,  is  already  worthy  of  honour,  he  who 
rules  well  is  doubly  so  [Wiesinger]  (1  Corinthians  9.14; 
Galatians  6.  6 ;  1  Thessalonians  5.  12).  Not  literally  that  a 
presbyter  who  rules  well  should  get  dotible  the  salary  of 
one  who  does  not  rule  well  [ALFORD],or  of  a  presbyteress 
widow,  or  of  the  deacons.  [Chrysostom.]  "Double"  is 
used  for  large  in  general  (Revelation  18.  6).  especially 
tUey  vrlio  labour  in  tlie  -tvord  and  doctrine— G?'eeA;, 
"teaching;"  preaching  of  the  word, and  instruction, cate- 
chetical or  otherwise.  This  implies  that  of  the  riding 
presbyters  there  were  two  kinds,  those  who  laboured  in  the 
word  and  teaching,  and  those  who  did  not.  Lay  presby- 
ters, so  called  merely  because  of  their  age,  have  no  place 
here;  for  both  classes  mentioned  here  alike  ai-e  ruling 
presbyters.  A  college  of  presbyters  is  implied  as  existing 
in  each  large  congregation.  As  in  ch.  3.  their  qualifica- 
tions are  spoken  of,  so  here  tlie  acknowledgments  due  to 
them  for  their  services.  18.  tlie  Scripture  — (Deuter- 
onomy 25.  1;  quoted  before  in  1  Corinthians  9.  9.)  tbe  ox 
tliat  treadctli  out — Greek,  "An  ox  lohil-st  treading,"  &c. 
Tlie  labourer  is  -worthy  of  his  rovard  —  or  "liire;" 
quoted  from  Luke  10.  7,  whereas  Matthew  10.  10  has  "liis 
meat,"  or  "  food."  If  St.  Paul  extends  the  phrase,  "Scrip- 
ture saith,"  to  tliis  second  clause,  as  well  as  to  the  first,  he 
will  be  liereby  recognizing  the  Gospel  of  St.  Luke,  his 
own  helper  (whence  appears  the  undesigned  appositeness 
of  the  quotation),  as  inspired  Scripture.  This  I  think  the 
correct  view.  The  Gospel  according  to  St.  Luke  was  pro- 
bably in  circulation  then  about  eight  or  nine  years. 
However,  it  is  possible  "Scripture  saith"  applies  only  to 
the  passage  quoted  from  Deuteronomy  2.5.  4;  and  then  his 
quotation  will  be  that  of  a  common  proverb,  quoted  also 
by  the  Lord,  which  commends  itself  to  the  approval  of 
all,  and  is  approved  by  the  Lord  and  His  apostle.  19. 
Against  an  elder— a  presbyter  of  the  Church,  receive 
not— "entertain  not."  [Alford.]  but  before  t«'o  or 
tliree  ivitnesses— A  judicial  conviction  was  not  permitted 
in  Dt'uteronomy  17.  6;  19. 15,  except  on  the  testimony  of 
at  least  two  or  tliree  witnesses  (cf.  Matthew  18.  16;  Jolin  8. 
17 ;  2  Corinthians  13. 1 ;  1  John  5.  6,  7).  But  Timothy's  cn- 
terlaiiiing  an  accusation  against  anyone  is  a  different  case, 
where  the  olyect  was  not  Judicially  to  punish,  but  to  ad- 
monish; here  he  might  ord»iari/j/ entertain  it  without  the 
need  of  two  or  three  witnesses;  but  not  in  the  case  of  an 
elder,  since  the  more  earnest  an  elder  was  to  convince 
gainsayers  (Titus  1.  9),  the  more  exposed  would  he  be  to 
vexatious  and  false  accusations.  How  important  then 
was  it  that  Timothy  ishould  not,  without  strong  testimony, 
entertain  a  charge  against  presbyters,  who  should.  In 
order  to  be  efficient,  be  "blameless"  (ch.  3.  2;  Titus  1.  6). 
Verses  21, 24  imply  that  Timothy  had  the  power  of  judging 
In  the  Church.  Doubtless  he  would  not  condemn  any  save 
on  the  testimony  of  two  or  three  witnesses,  but  in  ordi- 
nary cases  he  would  cite  tliem,  as  the  law  of  Moses  also 
allowed,  though  there  were  only  one  witness.  But  in  the 
case  of  elders,  he  would  require  two  or  three  witnesses 
before  even  citing  them;  for  their  character  for  innocence 
stands  higher,  and  they  are  exposed  to  envy  and  calumny 
more  than  others.  [Bengel.]  "Receive"  does  not,  as 
Alford  thinks.  Include  both  citation  and  conviction,  but 
means  only  the  former,  ao.  Tbem  that  #ln— whether 
presbyters  or  laymen,  rebuke  before  all— publicly  be- 
fore the  Church  (Matthew  18.15-17;  1  Corinthians  5.9-13; 
Ephesians  5. 11).  Not  u  \Ul  this  "  rebuke"  was  disregarded 
416 


was  the  offender  to  be  excommunicated,  otliers  .  .  .  fear 
—that  other  members  of  tlie  Church  may  have  a  whole- 
some fear  of  offending  (Deuteronomy  13.11;  Acts  5.11). 
31.  I  charge  thee— rather  as  Greek,  "  I  adjure  thee  •"  so  It 
ought  to  be  translated  2  Timothy  4.  1.  before— "  in  tTie 
presence  of  GoA."  Lord— Omitted  in  the  oldest  MSS.  God 
the  Father,  and  Christ  the  Son,  will  testify  against  thee,  if 
thou  disregardest  my  injunction.  He  vividly  sets  before 
Timothy  the  last  judgment, in  which  God  shall  be  revealed, 
and  Christ  seen  face  to  face  with  His  angels,  [Bengel.1 
elect  angel8 — an  epithet  of  reverence.  The  objects  of 
Divine  electing  love  (1  Peter  2.  6).  Not  only  "elect"  [ac- 
cording to  the  everlasting  purpose  of  God]  in  contradis- 
tinction to  the  reprobate  angels  (2  Peter  2.  4),  but  also  to 
mark  tlie  excellence  of  the  angels  in  general  [as  God's 
chosen  ministers,  "holy  angels,"  "angels  of  light"],  and 
so  to  give  more  solemnity  to  their  testimony  [Calvin]  as 
witnesses  to  Paul's  adjuration.  Angels  take  part  by 
action  and  sympathy  in  the  affairs  of  the  earth  (Luke  15. 
10 ;  1  Corinthians  4. 9).  these  things — the  injunctions,  v.  19, 
20.  ^vitliout  preferring  one  before  another — rather  a^s 
Greek,  "prejudice ;"  "judging  before"  hearing  all  the  facts 
of  a  case.  There  ought  to  h&  judgment,  but  not  prejudging. 
Cf.  "suddenly,"  v.  22;  also  v.  24.  partiality— m/arowr  o/a 
man,  as  "prejudice"  is  bias  against  a  man.  Some  of  the 
oldest  :MSS.  read,  "  in  the  way  of  summoning  (brethren) 
before  a  (heathen)  judge."  But  Vulgate  and  other  good 
authorities  favour  the  more  probable  reading  in  English 
Version.  23.  Lay  hands — i.  c.,  ordain  (ch.  4.  14;  2  Tim- 
othy 1.  6;  Titus  1.  5).  The  connection  is  with  V.  19.  The 
way  to  guard  against  scandals  occurring  in  the  case  of 
presbyters  is,  be  cautious  as  to  the  character  of  the  can- 
didate before  ordaining  him;  this  will  apply  to  other 
Cliurch  officers  so  ordained,  as  well  as  to  presbyters. 
Thus,  this  clause  refers  to  v.  19,  as  next  clause,  "neither 
be  partaker  of  other  men's  sins,"  refers  to  v.  20.  Ellicott, 
Wiesinger,  &c.,  understand  it  of  receiving  backinto  Church 
fellowship  or  absolution,  by  laying  hands  on  those  luho  had 
been  "rebuked"  (y.  20)  and  then  excommunicated  (Matthew 
18. 17) ;  V.  20  favours  this.  But  as  in  ch.  4. 14,  and  Acts  6.  6, 
13.  3 ;  2  Timothy  1.  6,  the  laying  on  of  hands  is  used  of  or- 
dination (cf.  however  as  to  confirmation.  Acts  8. 17),  it  seems 
better  to  take  it  so  here,  suddenly — hastily :  v.  24, 25  show 
that  waiting  for  a  time  is  salutary,  neither  be  partaker 
of  otlier  men's  sin«— by  negligence  in  ordaining  ungodly 
candidates,  and  so  becoming  in  some  degree  responsible 
for  their  sins.  Or,  there  is  tlie  same  transition  from  the 
elders  to  allin  general  who  may  sin,  as  in  v.  19,  20.  Be  not 
a  partaker  in  other  men's  sins  by  not  "rebuking  them 
that  sin  before  all,"  as  well  as  those  that  are  candidates 
for  the  presbytery,  as  also  all  "that  sin."  keep  thyself 
pure — "Thyself"  is  emphatic.  "Keep  thyself"  clear 
of  participation  in  other  men's  sin  by  not  failing  tore- 
buke  them  that  inn  (v.  20).  Thus  the  transition  is  easy  to  «, 
23,  which  is  concerning  Timothy  personally;  cf.  also  v.  24. 
33.  no  longer — as  a  habit.  This  injunction  to  drink  v/ine 
occasionally  is  a  modification  of  the  preceding  "keep  thy- 
self pure."  The  presbyter  and  deacon  were  enjoined  to 
be  "not  given  to  wine"  (ch.  3.  3,  8).  Timothy  seems  to 
have  had  a  tendency  to  undue  ascetical  strictness  on  this 
point  (cf.  Note,  ch.  4.  8;  cf.  the  Nazarene  vow.  Numbers  6. 
1-4;  John  Baptist,  Luke  1.15;  Romans  14).  Paul  therefor© 
modifies  the  preceding  words,  "keep  thyself  pure,"  vir- 
tually saying,  "Not  that  I  mean  to  enjoin  that  kind  of 
purity  which  consists  in  asceticism,  nay,  be  no  longer  a 
water-drinker,"  i.  e.,  no  longer  drink  07ily  water,  but  use  a 
little  wine,  as  much  as  is  needed  for  thy  health.  So  Elli- 
cott and  Wiesinger.  Alford  thus:  Timothy  was  of  a 
feeble  frame  (Note,  1  Corinthians  16. 10, 11),  and  prone  to 
timidity  in  his  duties  as  overseer  where  vigorous  action 
was  needed;  hence  Paul  exhorts  him  to  take  all  proper 
means  to  raise  his  bodily  condition  above  these  infirmi- 
ties. God  hereby  commands  believers  to  use  all  due 
means  for  preserving  health,  and  condemns  by  anticipa- 
tion the  human  traditions  which  among  various  sects 
have  denied  the  use  of  wine  to  the  faithful.  34.  Two 
kinds  of  sins  are  specified :  those  palpably  manifest  (so  the 
O^-eek  for  "open  beforehand"  ought  to  be  trcmslated;  so  in 


Erhortadons  on  Various  Subjects. 


1  TIMOTHY  VI. 


Timothy's  Pursuit  is  to  be  GodlinesSi 


Eebrews  7. 14,  it  is  translated  "evident;"  lit.,  "be/ore"  the 
eyes,i.  e.,  notorious),  fui'tlier  explained  as  "going  before 
to  judgment;"  and  those  whicli  follow  after  the  men 
("some  men  they,  i.  e.,  their  sins,  follow  after"),  viz.,  not 
going  beforehand,  loudly  accusing,  but  hidden  till  they 
come  to  the  Judgment:  so  v.  25,  the  good  works  are  of  two 
classes:  those  palpably  manifest  (translate  so,  instead  of 
"  manifest  beforehand") and  "those  that  are  otherwise," 
i.  e.,  not  imlpably  manifest.  Both  alike  "cannot  be  hid;" 
the  former  class  in  the  case  of  bad  and  good  are  manifest 
already ;  the  latter  class  in  the  case  of  both  are  not  mani- 
fest now,  but  shall  be  so  at  the  final  judgment,  going  toe- 
fore  to  jnclgment—a's  heralds;  crying  sins  which  accuse 
their  perpetrator.  The  connection  seems  to  me  tlris:  He 
had  enjoined  Timothy,  v.  20,  "  Rebuke  them  that  sin  before 
all:"  and  in  r.  22,  "Neither  be  partaker  of  other  men's 
sins,"  by  ordaining  ungodly  men;  having  then  by  a  di- 
gression at  the  clause,  "keep  thyself  pure,"  guarded 
against  an  ascetical  error  of  Timothy  in  fancying  purity 
consisted  in  asceticism,  and  having  exhorted  him  to  use 
wine  for  strengthening  him  in  his  work,  he  returns  to  the 
Bubjecli  of  his  being  vigorous  as  an  overseer  in  rebuking 
sin,  whether  in  pi-esby  ters  or  people,  and  in  avoiding  par- 
ticipation in  men's  sins  by  ordaining  ungodlj'  candidates. 
He  says,  therefore,  there  are  two  classes  of  sins,  as  there 
are  two  classes  of  good  works :  those  palpably  manifest,  and 
those  not  so ;  the  former  are  those  on  which  thou  shouldest 
act  decidedly  at  once  when  called  on,  whether  to  rebuke 
in  general,  or  to  ordain  ministers  in  particular;  as  to  the 
latter,  the  &nal  judgment  alone  can  decide;  however  hid- 
den now  they  "cannot  be  hid"  then.  This  could  only  be 
said  of  tlie  final  judgment  (1  Corinthians  4.  5;  therefore, 
Alford's  reference  of  this  verse  to  Timothy's  judgment  in 
choosing  elders  must  be  wrong),  all  judgments  before 
then  are  fallible.  Thus  he  implies,  that  Timothy  can 
only  be  responsible  if  he  connive  at  manifest,  or  evident 
Bins;  not  that  those  that  are  otherwise  shall  escape  judg- 
ment at  last:  just  as  in  the  case  of  good  works,  he  can  only 
be  responsible  for  taking  into  account  in  his  judgments 
those  which  are  patent  to  all,  not  those  secret  good  works 
which  nevertheless  will  not  remain  hidden  at  the  final 
Judgment. 

CHAPTER  VI. 

ver.  1-21.  exhoktations  as  to  distinctions  of  civil 
Rank;  The  Duty  of  Slaves,  in  Opposition  to  the 
False  Teachings  of  Gain-Seekers;  Timothy's  Pur- 
suit IS  to  be  Godliness,  which  is  an  Everlasting 
Possession:  Solemn  Adjuration  to  do  so  Against 
Christ's  Coming  ;  Charge  to  be  given  to  the  Rich. 
Concluding  Exhortation.  1.  seir»'ants— To  be  taken 
as  predicated  thus,  "Let  as  many  as  are  under  the  yoke 
(as)  slaves"  (Titus  2.  9).  The  exhortation  is  natural,  as 
there  was  a  danger  of  Christian  slaves  inwardly  feeling 
above  their  heathen  masters,  their  own  masters— The 
phrase  their  own,  is  an  argument  for  submissiveness;  it  Is 
not  st7-angers,  but  their  own  masters  whom  they  ai'e  required 
to  respect,  all  Iionour — all  possible  and  fitting  honour; 
not  merely  outward  subjection,  but  that  inward  honour 
from  which  will  flow  spontaneously  right  outward  con- 
duct {Note,  Ephesians  5.  22).  tUat  the  name  of  God— by 
■which  Christians  are  called,  blasphemed  — Heathen 
masters  would  say,  What  kind  of  a  God  must  be  the  God 
of  the  Christians,  when  such  are  the  fruits  of  His  worship 
(Rom.ans2.  2J;  TitU82.5,10)7  a.  And— rather,  "But."  The 
opposition  Is  between  those  Christian  slaves  under  the 
yoke  of  heathen,  and  tfwse  that  have  believing  masters  (he 
does  not  use  the  phrase  "under  the  yoke"  in  the  latter 
case,  for  service  under  believers  is  not  &  yoke).  Connect 
the  following  words  thus,  "Let  them  (the  slaves)  not,  be- 
cause they  (tlie  masters)  are  brethren  (and  so  equals,  mas- 
ters and  slaves  alike  being  Christians),  despise  them"'  (the 
masters),  but  rather,  &c. — "but  all  the  more  (so  much 
the  more:  with  the  greater  good  will)  do  them  service, 
because  they  (tlie  masters)  are  faithful  (t.  e.,  believers)  and 
beloved  who  receive  (in  the  mutual  in<erc/»ar»fife  of  relative 
duties  between  master  and  servant;  so  the  Greek)  the 
benefit"  (Englwh  Version  violates  Cfreek  grnmmar).    This 

74 


latter  clause  is  parallel  to  "  Because  they  are  brethren  ;'♦ 
which  proves  that  "they"  refei's  to  the  masters,  not  the 
servants,  as  Tittmann  takes  it,  explaining  the  verb  in  the 
common  sense  (Luke  1.  54;  Acts  20.35),  "who  sedulously 
labour  for  their  (masters')  benefit."    The  very  term  "  bene- 
fit" delicately  implies  service  done  with  the  right  motive, 
Christian  "good  will"  (Ephesians  6.7).    If  the  common 
sense  of  the  Greek  verb  be  urged,  the  sense  must  be,  "Be- 
cause they  (the  masters)  are  faithful  and  beloved  who  are 
sedulously  intent  on  the  benefiting"'  of  their  servants.    But 
Porphyry,  deabstin.  1.  46,  justifies  the  sense  of  the  Greek 
verb  given  above,  which  also  better  accords  with  the  con- 
text; for  otherwise,  the  article  "the  benefit,"  will  have 
nothing  in  the  preceding  words  to  explain  it,  whereas 
in  ray  explanation  above,  "the  benefit"  will  be  that  of 
the    slaves'    service.      These    things    teach— (cli.    4.  11; 
Titus    2.    15).      3.    teach     otherwise  —  than     I     desire 
thee  to  "teach"  (v.  2).    The  Greek  indicative  implies,  he 
puts  not  a  merely  supposed  case,  but  one  actually  exist- 
ing, ch.  1.  3,  "  Every  one  who  teaches  otherwise,"  i.  c.,  who 
teaches  heterodoxy,    consent  not— Greek,  "  accede  not  to." 
-fvholsesome — "sound"  (ch.  1.  10):   opposed  to  the  false 
teachers'  words,  unsound  through  profitless  science  and 
immorality,    -words  of  our  Liord  Jesus — Paul's  inspired 
words  are  not  merely  his  own,  but  are  also  Christ's  words. 
41.  He  is  -proixA—lit.,  "wrapt  in  smoke;"  filled  with  the 
fumes  of  self-conceit  (ch.  3.  6)  whilst  "knowing  nothing," 
viz.,  of  the  doctrine  which  is  according  to  godliness  (v.  3), 
though    arrogating    pre-eminent   knowledge   (ch.   1.  7). 
doting  about- ZjY.,  "sicA;  about;"  the  opposite  of  "  whole- 
some" (v.  ii).    IVulh  is  not  the  centre -abow^  which  his  in- 
vestigations move,  but  mere  ivord-strifes.    questions — of 
controversy,    strifes  of  -^vords — ratlrer  than  about  reali- 
ties (2  Timothy  2. 14).    These  stand  with  them  Instead  of 
"godliness"  and  "wholesome  words"  {v.  3;  ch.  1.  4;  Titus 
3.  9).    evil  surn»lsing8-»-as  to  those  who  are  of  a  different 
party  from  themselves.    5.  Perverse  disputings— Useless 
disputings.  The  oldest  MSS.  read,  "lasting contests"  [Wie- 
Singer]  ;  "incessant  collisions."    [Alford.]    "Strifes  of 
words"  had  already  been  mentioned,  so  that  he  would 
not  be  likely  to  repeat  over  the  same  idea  (as  in  the  Eng- 
lish Version  reading)  again,    corrupt  mimls— Greek,  "of 
men  corrupted  (depraved)  in  mind."    The  inmost  source 
of  the  evil  is  in  the  perverted  mind  (u.  4 ;  2  Timothy  3.  8; 
Titus  1.  15).    destitute  of  the  truth— (Titus  1.  14.)    They 
had  had  the  truth,  but  through  want  of  moral  integrity 
and  of  love  of  the  truth,  they  were  misled  by  a  pretended 
deeper  gnosis  (knowledge)  and  higher  ascetical  holiness, 
of  which  they  made  a  trade.    [Wiesinger.]    supposing, 
&c.— The  Cfreek  requires,  "Supposing  (regarding  the  mat- 
ter In  this  point  of  view)  that  piety  (so  translated  for  'god-, 
liness')  is  a  means  of  gain"  (i.  e.,  a  way  of  advancing  one's 
worldly  interests :   a  different  Greek  form,  poristva,  ex- 
presses the  thing  gained,  gain);  not  "that  gain  is  godli- 
ness," as  English  Version,    from  such  wlthdra-»v  tliy- 
self— Omitted  in  the  oldest  MSS.    The  connection  with  vi 
6  favours  the  omission  of  these  words,  which  interrupt 
the  connection.    6.  But — Though  they  err  in,  this,  there 
is  a  sense  in  which  "  piety  is"  not  merely  gain,  but  "  gi-eat 
means  of  gain :"  not  the  gaining  which  they  pursue,  and 
which  makes  men  to  be  discontented  with  their  present 
possessions,  and  to  use  religion  as  "a  cloak  of  covetous- 
ness"  (1  Thessalonians  2.  5)  and  means  of  earthly  gain,  but 
the  present  and  eternal  (7am  which  p«e/i/,  whose  accompanii 
ment  is  contentment,  secures  to  the  soul,    Wiesinger  re- 
marks that  Paul  observed  in  Timothy  a  tendency  to  in- 
dolence and  shrinking  from  the  conflict,  whence  he  felt 
{v.  11)  that  Timothy  needed  cautioning  against  such  temp- 
tation ;  cf.  also  the  second  Epistle.    Not  merely  content- 
ment  is  great  gain  (a  sentiment  of  the  heathen  Cicero 
has,  Pai-ad.    6.,  "the  greatest  and    surest    riches'),  but 
"■piety  with  contentment;"  for  piety  not  only  feels  no 
need  of  what  it  has  not,  but  also  has  that  which  exalts  it 
above  what  It  has  not.    [Wiesinger.]    The  Greek  lor  con' 
tentment  is  translated  "sufliciency,"  2   Corinthians  9.  ^- 
But  the  adjective  (Philippians  4.11)  "content;"  lit.,  "hav» 
Ing  a  sufficiency  in  one's  self"  Independent  of  others.    "  The- 
Lord  always  supplies  His  people  with  what  is  necessarjr 

417 


Charge  to  be  Faith/tU  aa  Be/ore 


1  TIMOTHY  VI. 


JBvm  who'shaU  eoon  Appear. 


for  them.  True  happiness  lies  In  piety,  but  this  sufficiency 
[supplied  by  God,  with  whicli  moreover  His  people  are 
content]  is  thrown  into  the  scale  as  a  kind  of  overweight" 
[Calvin]  (1  Kings  17. 1-16;  Psalm  37. 19;  Isaiah  33.  6, 16; 
Jeremiah  37.  21).  7.  For— confirming  the  reasonableness 
of  "contentment."  and  It  Is  certain — Vulgate  and  other 
old  versions  support  this  reading.  The  oldest  MSS.,  how- 
ever, omit  "and  It  is  certain;"  then  the  translation  will 
be,  "  We  brought  nothing  into  the  world  (to  teach  us  to 
remember)  that  neither  can  we  carry  anything  out"  (Job 

1.  21;  Ecclesiastes  5.  15.  Therefore,  we  should  have  no 
gain-seeking  anxiety,  the  breeder  of  discontent  (Matthew 
6.25).  8.  And— Greek,  "  But."  In  contrast  to  the  greedy 
gain-seekers  (r.  5).  liavlng — so  long  as  we  have  food. 
(The  Greek  expresses  "food  sufficient  in  each  case  for  our 
continually  recurring  wants."  [Alford.])  It  is  implied 
that  we,  as  believers,  shall  have  this  (Isaiah  23.  16).  rai- 
ment— Greek,  "covering;"  according  to  some  including  a 
roof  to  cover  us,  i.  e.,  a  dwelling,  as  well  as  clothing,  let 
us  be  tlierewitli  conteixt— lit.,  "we  shall  be  sufficiently 
provided;"  "we  shall  be  sufficed."  [Alfoed,]  9.  wlU 
l>e  xiclx— Greek,  "wish  to  be  rich ;"  not  merely  are  willing, 
but  are  resolved,  and  earnestly  desire  to  have  riches  at 
any  cost  (Proverbs  28.  20,  22).  This  wishing  (not  the  riches 
themselves)  is  fatal  to  "contentment"  (v.  6).  Rich  men 
are  not  told  to  cast  away  their  riches,  but  not  to  "  trust" 
in  them,  and  to  "do  good"  with  them  (v.  17, 18;  Psalm  62. 
10).  to  be  ricb — to  have  more  than  "food  and  raiment." 
fall  into  temptation — not  merely  "are  exposed  to  temp- 
tation," but  actually  "fall  into"  it.  The  falling  into  it  is 
what  we  are  to  pray  against,  "Lead  us  not  into  tempta- 
tion" (James  1. 14);  such  a  one  is  already  in  a  sinful  state, 
even  before  any  overt  act  of  sin.  The  Greek  for  temptation 
and  gain  contains  a  play  on  sounds— Poj-wsmus,  Peiras- 
mus.  snare— a  further  step  downwards  (cli.  3. 7).  He  falls 
Into  "  the  snare  of  the  devil."  foqlisU— irrational,  hnrt- 
ful— to  those  who  fall  into  the  snare.  Cf.  Ephesians  4.  22, 
"deceitful  lusts"  which  deceive  to  one's  deadly  hurt. 
luBts— With  the  one  evil  lust  {"tvish  to  be  ricli")  many 
othws  join  themselves :  the  one  is  the  "  root  of  all  evils"  (v. 
10).  -vvlilcli — Greefc,  "  whatever  (lusts)."  tlrown— an  aw- 
ful descending  climax  from  " fall  into;"  this  is  the  last 
step  in  the  terrible  descent  (James  1.  15).  Translated 
"  sink,"  Luke  5.  7.  destruction  .  .  .  i>erdition — destruc- 
tion in  general  (temporal  or  eternal),  and  perditioii  in  par- 
ticular, viz.,  that  of  body  and  soul  in  hell.  10.  tlie  love  ot 
money — not  the  money  itself,  but  the  love  of  it — the  wish- 
ing to  be  7-ich  (v.  9) — "  is  a  root  (Ellicott  and  Middleton: 
not  as  English  Version,  "the  root")  of  all  evils."  (So  the 
Greek  plural.)  The  wealthiest  may  be  rich  not  in  a  bad 
sense;  the  poorest  may  covet  to  be  so  (Psalm  62. 10).  Love 
of  money  is  not  the  sole  root  of  evils,  but  it  is  a  leading 
"root  of  bitterness"  (Hebrews  12.  15),  for  "it  destroys 
faitli,  the  root  of  all  that  is  good"  [Bengel]  ;  its  offshoots 
are  "temptation,  a  snare,  lusts,  destruction,  perdition." 
coveted  after— lusted  after,  erred  from.— lit.,  "  have  been 
made  to  err  from  the  faith"  (eh.  1. 19;  4. 1).    pierced— (Luke 

2.  35.)  vritb.  .  .  .  sorro-»vs— "pains:"  the  "thorns"  of  the 
parable  (Matthew  13. 22)  which  choke  the  word  of  "  faith." 
"The  prosperity  of  fools  destroys  theni"  (Proverbs  1.32). 
Bengel  and  Wiesinger  make  them  the  guawings  of  con- 
science, producing  remorse  for  wealth  badly  acquired ;  the 
harbingers  of  the  future  "  perdition"  (v.  9).  11.  But  tbou 
— in  contrast  to  the  "some"  (v.  10).  man  of  God — who 
hast  God  as  thy  true  riches  (Genesis  15.1;  Psalm  16.5; 
Lamentations  3. 24).  Applying  primarily  to  Timothy  as  a 
minister  (cf.  2  Peter  1.21),  just  as  the  term  was  used  of 
Moses  (Deuteronomy  33. 1),  Samuel  (1  Samuel  9.  6),  Elijah, 
and  Elisha;  but,  as  the  exhortation  is  as  to  duties  j?icwm- 
bent  also  on  all  CJiristians,  the  term  applies  secondarily  to 
him  (so  2  Timothy  3.  17)  as  a  Christian  man  born  of  God 
(James  1. 18;  1  John  5. 1),  no  longer  a  7nan  of  the  world 
raised  above  earthly  things;  therefore,  God's  property, 
not  his  own,  bought  with  a  price,  and  so  having  parted 
with  all  right  in  himself:  Christ's  ■vvork  is  to  be  ?iis  great 
work:  he  is  to  be  Christ's  living  representative,  flee  titese 
tKlngs— W3.,  "the  love  of  money"  with  its  evil  results 
(v.  9, 10).    follow  after  righteousness— (2  Timothy  2.  22.) 

418 


godliness— "piety."  Righteousness  is  more  In  relation  to 
our  fellow-man;  piety  ("godliness")  to  God;  faith  is  the 
root  of  both  {Note,  Titus  2.  12).  love— by  which  "faith 
worketh."  patience— endurtnflr  perseverance  amidst  trials, 
meeUness— The  oldest  MSS.  read,  meek-spiritedness,  viz., 
towards  the  opponents  of  the  Gospel.  13.  Fight  the  good 
fight  — BiRKS  thinks  this  Epistle  was  written  from 
Corinth,  where  contests  in  the  national  games  recurred 
at  stated  seasons,  which  will  account  for  the  allusion  here 
as  I  Corinthians  9.  24-26.  Contrast  "strifes  of  words"  {v. 
4).  Cf.  ch.  1.18;  2  Timothy  4.  7.  The  "good  profession  " 
is  connected  with  the  "good  fight  "(Psalm  60.  4).  lay^hold 
on  eternal  life— the  crown,  or  garlflnd,  the  prize  of  vic- 
tory, laid  hold  of  by  the  winner  in  the  good  fight  (2  Tim- 
othy 4.  7,  8;  Philippians  3.  12-14).  "Fight  {lit.,  'strive') 
with  such  striving  earnestness  as  to  lay  hold  on  the  prize, 
eternal  life."  also— not  in  the  oldest  MSS.  professed  a 
good  profession— GrceA:,  "didst  confer  the  good  confes- 
sion," viz.,  the  Cfiristian  confession  (as  the  G)-cek  word  is 
the  same  in  this  verse  as  that  for  "confession  "  in  v.i3, 
probably  the  profession  here  is  the  confession  that  Christ's 
kingdom  is  the  kingdom  of  the  truth,  John  18.  36,  37),  at  thy 
being  set  apart  to  thy  ministerial  function  (whether  ia 
general,  or  as  overseer  at  Ephesus) :  the  same  occasion  aa 
is  referred  to  in  ch.  1.18;  4.14;  2  Timothy  1.4.  before 
many  vt'ltnesses- who  would  testify  against  thee  if  thou 
shouldest  fall  away.  [Bengel.]  13.  quickeneth  all  thinga 
— i.  e.,  " maketh  alive."  But  the  oldest  MSS.  read,  "pre - 
serveth  alive;"  as  the  same  Greek  means  in  Acts  7. 19;  cf. 
Nehemiah  9.  6.  He  urges  Timothy  to  faithfulness  here  by 
the  present  manifestation  of  God's  power  in  preserving 
all  things,  as  in  v.  14,  by  the  future  manifestation  of  God's 
power  at  the  appearing  of  Christ.  The  assurance  that 
"eternal  life,"  v,  12,  will  be  tlie  result  of  "fighting  the 
good  fight,"  rests  on  the  fulness  and  power  of  Him  who 
is  the  God  of  all  life,  present  and  to  come,  'tvitnessed— 
It  was  the  Lord's  part  to  witness,  Timothy's  part  to  confess 
(or  "profess,"  V.  12)  "</ie  good  confession."  [Bengel.]  The 
confession  was  His  testimony  that  He  was  King,  and  His 
kingdom  that  of  the  truth  (v.  15;  JVote,  v.  12;  Matthew  27. 
11).  Christ,  in  attesting,  or  bearing  witness  to  this  truth, 
attested  the  truth  of  the  whole  of  Christianity.  Timotliy's 
profession,  or  confession.  Included  therefore  the  whole  of 
the  Christian  truth.  14.  keep  this  contmandment — 
Greek,  "  the  commandment,"  i.  e.,  the  Gospel  rule  of  life 
(ch.  1.  5;  John  13.  34;  2  Peter  2.  21 ;  3.  2).  without  spot, 
unrebukeable— agreeing  with  "  thou."  Keep  the  com- 
mandment and  so  be  without  spot,  itc.  "  Pure  "  (ch.  5.  22; 
Ephesians  5.  27;  James  1.27;  2  Peter  3.14).  untU  the 
appearing  of  .  .  ,  Ctirlst— His  coming  in  person  (2  Thessa- 
lonians  2.  8;  Titus  2.  13).  Believers  then  used  in  their 
practice  to  set  before  themselves  the  day  of  Christ  as  near 
at  hand ;  we,  the  hour  of  death.  [Bengel.]  The  fact  has 
in  all  ages  of  the  Church  been  certain,  the  time  as  uncer- 
tain to  Paul,  as  it  is  to  us;  hence,  v.  15,  he  says,  "in  His 
times:"  the  Church's  true  attitude  is  that  of  continual 
expectation  of  her  Lord's  return  (1  Corinthians  1.  8;  Phil- 
ippians 1.  6,  10).  15.  In  his  times— Greek,  "His  own  [fit- 
ting] times"  (Acts  1.  7).  The  plural  implies  successive 
stages  in  the  manifestation  of  the  kingdom  of  God,  each 
having  its  own  appropriate  time,  the  regulating  principle 
and  knowledge  of  which  rests  with  the  Father  (ch.  2.  6;  2 
Timothy  1.  9;  Titus  1.  3;  Hebrews  1.  1).  he  shall  show— 
"display:"  an  expression  appropriate  in  reference  to  His 
"appearing,"  which  is  stronger  than  His  "coming," 
and  implies  its  visibility;  "manifest:"  maJce  visible  (cf. 
Acts  3.  20):  "He"  is  the  Father  {v.  16),  blessed— in  Him- 
self: so  about  to  be  the  source  of  blessing  to  His  people  at 
Christ  appearing,  whence  flows  their  "  blessed  hope  "  (ch. 
1.  11 ;  Titus  2. 13).  only-(John  17.  3;  Romans  IC.  27;  Rev- 
elation 15.  4).  King  of  kings- Elsewhere  applied  also  to 
Jesus  (Revelation  1.  5 ;  17. 14 ;  19.  16).  16.  Who  only  hath 
Immortality — in  His  own  essence,  not  merely  at  the  will 
ofanother,as  all  other  immortal  beings.  [Justin  Martyr, 
Qua:st  ad  Orthod.,  61.]  As  He  hath  imviortalUy ,  so  will  He 
give  it  to  us  who  believe;  to  be  out  of  Him  is  death.  It  is 
mere  heathen  philosophy  that  attributes  to  the  soul  inde- 
structibility in  itself,  which  is  to  bo  attributed  solely  to 


Clmrge  to  (lie  Rich. 


1  TIMOTHY  VI. 


Avoid  Vain  Babblings. 


God's  gift.  As  He  hath  life  in  Himself,  so  hath  He  given 
to  the  Son  to  have  life  in  Himself  (Joha  5.  20).  Tlie  term 
used  in  the  New  Testament  for  immortal,  which  does  not 
occur,  is  "Incorruptible."  "Immortality"  is  found  1  Co- 
rintliians  15.  53,  51.  d-\velllt»g  In  tlic  light  -^vlilcU  no 
man  call  approach  unto — Alter  life  conies  mention  of 
li(jht,  as  in  John  1.  4.  That  lif/lit  is  unapproachable  to  crea- 
tures, excejjt  so  far  as  they  are  admitted  by  Him,  and  as 
He  goes  forth  to  them.  [Bengel,.]  It  is  nnapproachable 
on  account  of  its  exceeding  brightness.  [Tiieopiiylact.] 
If  one  cannot  gaze  steadfastly  at  the  sun,  whicli  is  but  a 
small  part  of  creation,  by  reason  of  its  exceeding  heat  and 
power,  how  much  less  can  mortal  man  gaze  at  tlie  inex- 
pressible glory  of  God  [Theophylact,  ad  Autolycus] 
(Psalm  lOJ.  2;  1  John  1.5).  no  man  h.ath  seen — (Exodus 
33.  20;  John  1.  18;  Colossians  1.  15;  Hebrews  11.  27;  1  John 
4.  12).  Perhaps  even  in  the  perfect  state  no  creature  sliall 
fully  see  God.  Still  the  saints  shall,  in  some  sense,  have 
the  blessedness  of  seeing  Him,  which  is  denied  to  mere 
man  (Matthew  5.  8;  1  Corinthians  13.  12;  1  John  3.  2;  Rev- 
elation 22.  4).  17.  Resuming  the  subject  from  above,  v.  5, 
10.  The  immortality  of  God,  alone  rich  in  glory,  and  of 
His  people  through  Him,  is  opposed  to  the  lust  of  monej'' 
(cf.  i\  14-16).  From  speaking  of  the  desire  to  be  rich,  he 
here  passes  to  those  who  are  rich  :  1.  What  ought  to  be 
their  disposition;  2.  what  use  they  ought  to  make  of 
their  riches,  and,*3.  the  consequences  of  their  so  using 
them,  rich  In  this  tvorlcl— contrasted  with  the  riclies 
of  the  future  kingdom  to  be  the  portion  of  believers  at 
Christ's  "appearing,"  v.  14.  lilgh-niilndecl  —  often  the 
character  of  the  rich  (see  Romans  12. 16).  trust — Greek, 
"to  have  their  trust  resting."  in  .  .  .  In— rather,  "  upon 
.  .  .  upon,"  as  the  oldest  M.SS.  tmcertaln  rtclies— rather 
as  Greek,  "  the  uncertainty  of  riches."  They  who  rest  their 
trust  on  riches,  rest  trust  on  vncertainfy  itself  (Proverbs 
23.51.  Now  they  belong  to  one  person,  now  to  another, 
and  that  which  has  many  masters  is  possessed  by  none. 
[Theodoret.]  UvJng  God— The  best  MSS.  and  ver*;ions 
omit  "  living."  He  who  trusts  in  riches  transfers  to  them 
the  duty  he  owes  to  God.  [Calvix.]  who  s:i-v«.tl\— Greek, 
"alfordeth."  all  things  richly — temporal  and  eternal, 
for  the  bodj'  and  for  the  soul.  In  order  to  be  truly  rieli, 
seek  tojae  blessed  of,  and  in,  God  (Proverbs  10.  22;  2  Peter 
1.3).  to  enjoy— Greefc,  "for  enjoyment."  Not  that  the 
heart  may  cleave  to  them  as  its  idol  and  trust  (ch.  4.  3). 
Enjoyment  consists  in  giving,  not  in  liolding  fast.  Non- 
emplo5-ment  should  be  far  removed,  as  from  man,  so  from, 
his  resources  (James  5.  2,  3).  [Eengel.]  18.  do  good — 
like  God  Himself  (Psalm  119.  GS;  Acts  14.  17)  and  Christ 
(Acts  10. 38).  Tittmann  translates,  to  do,  or  act  ivell;  as  the 
Greek  for  to  be  beneficent  is  a  distinct  word,  agathopoiein. 
rich  in  good  %vorks — so  "rich  in  faith,"  which  produces 
good  works  (James  2.5).  Contrasted  with  "rich  in  this 
world,"  V.  17.  Lit.,  it  is  "rich  in  honourable  (right) 
works."  Greek  kalois,  crf/ois,  are  works  good  or  riffht  in 
themselves:  aijathois,  good  to  another,  ready  to  dis- 
tribute—freegi  vers  [Alfoud];  the  heart  not  cleaving  to 
possessions,  but  ready  to  impart  to  others,  willing  to 
communicate  —  ready  contributors  [Alford]:  liberal 
in  admitting  others  to  share  our  goods  in  common  with 
ourselves  (Galatians  6.  6;  Hebrews  13.  16).  19.  Laying 
«p  in  store — "  therefrom  (/.  e.,  by  this  means  [Alford]; 
but  BE>fGEt,  makes  the  Greek  apo  mean  laying  apart 
against  a  future  time),  laying  up  for  themselves  as 
a  treasure"  [Ai^FonD]  (Matthew  0.  19,  20).  This  is  a 
treasure  wliich  we  act  wisely  in  laying  up  in  store, 
whereas  the  wisest  thing  we  can  do  with  earthly  treas- 
ures is  "to  distribute"  them,  and  give  otliers  a  share  of 
them  (v.  18).  good  foundation— (A'^o^c,  ch.  3.13;  Luke  6. 
48;  1  Corinthians  3.  11.)  The  sure  reversion  of  the  future 
heavenly  inheritance:  earthly  riches  scattered  in  faith 
Jay  up  in  store  a  sure  increase  of  heavenly  riches.  We 
gather  by  scattering  (Proverbs  11.24;  13.7;  Luke  16.9). 
that  .  .  ,  eternal  life  — The  oldest  MSS.  and  versions 
read,  "that  which  is  realty  \\{e,"  its  joj-s  being  solid  and' 
enduring  (Psalm  16.  11).  The  life  that  now  Is  cannot  be 
called  so,  its  goods  being  unsubstantial,  and  itself  a 
▼apour  (James  4. 14).    "In  order  that  ('with  their  feet  so 


to  speak  on  this  foundation'  [De  Wette])  they  may  lay 
hold  on  that  which  is  life  indeed."  30,31.  Recapitula- 
tory conclusion  :  the  main  aim  of  thev.'hole  Epistle  being 
here  summarily  stated.  30.  O  Tlmotliy— A  personal 
appeal,  marking  at  once  his  affection  for  Tiniothy,  and 
his  prescience  of  the  coming  heresies,  keep— from  spir- 
itual thieves,  and  from  enemies  who  will,  whilst  men 
sleep,  sow  tares  amidst  the  good  seed  sown  by  the  Son  of 
man.  that  -which  is  committed  to  tliy  trvrnt— Greek, 
"the  deposit"  (th.  1.18;  2  Timothy  L  12,  14;  2.2).  2Vie  true 
or  sound  doctrine  to  be  taught,  as  opposed  to  the  science 
falsely  so  called,  which  leads  to  error  concerning  the  faith 
(i'.  21).  "It  is  not  thine:  it  is  another's  property  witli 
M'hich  thou  hast  been  entrusted  :  Diminish  it  not  at  all." 
[Chrysostom.j  "That  which  was  entrusted  to  thee,  not 
found  by  thee;  which  tliou  hast  received,  not  invented; 
a  matter  not  of  genius,  but  of  teaching;  not  of  private 
usurpation,  but  of  public  tradition;  a  matter  brought  to 
thee,  not  put  forth  by  thee,  in  which  thou  oughtest  to  be 
not  an  enlarger,  but  a  guardian  ;  not  an  originator,  but  a 
disciple;  not  leading,  but  following.  'Keep,'  saith  he, 
'  the  deposit;'  preserve  intact  and  inviolate  the  talent  of 
the  catholic  faith.  What  has  been  entrusted  to  thee,  let 
that  same  remain  with  thee;  let  that  same  be  handed 
down  by  thee.  Gold  thou  hast  received,  gold  return,  I 
should  be  sorry  thou  shouldest  substitute  aught  else.  I 
should  be  sorry  that  for  gold  thou  shouldest  substitute 
lead  impudently,  or  brass  fraudulently.  I  do  not  want 
the  mere  appearance  of  gold,  but  its  actual  reality.  Not 
that  there  is  to  be  no  progress  in  religion  in  Christ's 
Church.  Let  there  be  so  by  all  means,  and  the  greatest 
progress ;  but  then  let  it  be  real  progress,  not  a  change  of 
the  faith.  Let  the  intelligence  of  the  whole  Church  and 
its  individual  members  increase  exceedinglj',  provided  it 
be  only  in  its  own  kind,  the  doctrine  being  still  the  same. 
Let  the  religion  of  the  soul  resemble  the  growth  of  the 
body,  which,  though  it  develops  its  several  parts  in  the 
progress  of  years,  yet  remains  the  same  as  it  was  essen- 
tially." [ViNCENTius  Lirinensis,  A.  D.  434.]  avoiding-— 
"  turning  away  from"  (cf.  2  Timothy  3.  4).  Even  as  they 
have  "  turned  away  from  the  truth"  (ch.  1. 6;  5. 15 ;  2  Tim- 
othy 4.  4).  profatic— (Ch.  4.7;  2  Timothy  2.16.)  vain— 
Greek,  "  empty:"  mere  "  strifes  of  words,"  v.  4,  producing 
no  moral  fruit,  oppositions — dialectic  antithesis  of  the 
false  teachers.  [Alfohd.]  Wiesinger,  not  so  probably, 
"oppositions  to  the  sound  doctrine."  I  think  it  likely 
germs  existed  already  of  the  lieresy  of  dualistic  opposi- 
tions, viz.,  between  the  good  and  evil  principle,  afterwards 
iaWy  developed  in  Gnosticism.  Contrast  Paul's  just  anti- 
thesis (cli.  3. 16;  6.  5,  6;  2  Timothy  2. 15-23).  science  falsely 
so  called — where  there  is  not  faith,  there  is  not  know- 
ledge. [Chrysostom.]  There  was  true  "knowledge,"  a 
special  gift  of  the  Spirit,  which  was  abused  by  some  (1  Co- 
rinthians 8. 1 ;  12.8;  14.6).  Tills  gift  was  soon  counter- 
feited by  false  teachers  arrogating  to  themselves  pre- 
eminently the  gift  (Colossians  2.  8, 18,  23).  Hence  arose 
the  creeds  of  the  Church,  called  symbols,  i.  e.,  in  Greek 
watchwords,  or  a  test  whereby  the  orthodox  might  distin- 
guish one  another  in  opposition  to  the  heretical.  Per- 
haps here,  v.  20,  and  2  Timothy  1.  13, 14,  imply  the  exist- 
ence of  some  such  brief  formula  of  doctrine  then  existing 
in  the  Church;  if  so,  we  see  a  good  reason  for  its  not 
being  written  in  Scripture,  which  is  designed  not  to  give 
dogmatic  formularies,  but  to  be  tlie  fountain  whence  all 
such  formularies  are  to  be  drawn  according  to  the  exigen- 
cies of  the  several  churches  and  agv's.  Probably  thus  a 
portion  of  the  so  called  apostle's  creed  may  have  had 
their  sanction,  and  been  preserved  solely  by  tradition  on 
this  account.  "The  creed,  handed  down  from  the  apos- 
tles, is  not  written  on  paper  and  witli  Ink,  but  on  fleshy 
tables  of  the  heart."  [Jerome,  arfy.  err.  Jo/tonn..  Hicros.,c\\. 
9.]  Thus,  in  the  creed,  contrary  to  the  "oppositions"  (the 
germs  of  which  probably  existed  in  the  Church  in  Paul's 
latter  days)  whereby  the  ceons  were  set  off  in  pairs,  God  is 
stated  to  be  "the  Father  Almighty,"  or  all-governin.j 
"maker  of  heaven  and  earth.".  [Bishop  Hinds.]  '-il. 
Which  ftomc  professing— iite.,  professing  these  opposi' 
tions  of  science  falsely  so  called,    erred— (Note,  ch.  1.6;  2. 1^ 

419 


Introduction.  2  TIMOTHY.  IntroducHon. 

—lit.,  missed  the  mark  (2  Timothy  3. 7, 8),    True  sagacity  Is  lie.  [Bengel.]    But  the  oldest  MSS.  read,  "be  with  you;" 

inseparable  from  faith,    grace— Grecft,  "the  grace,"  viz.,  and  the  "thee"  may  be  a  transcriber's  alteration  to  har- 

of  God,  for  which  we  Christians  look,  and  in  which  we  monize  with  2Tiraothy  4.  22;  Titus  3. 15.  Amen— Omitted 

Btand.  [Alford.]    be  with  thee— He  restricts  the  saluta-  in  the  oldest  MSS. 
tion  to  Timothy,  as  the  Epistle  was  not  to  be  read  in  pub- 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO 

TIMOTHY. 

INTPtODUCTION. 

Place  of  writing.— St.  Paul,  in  the  interval  between  his  first  and  second  imprisonment,  after  having  written 
First  Timothy  from  Macedonia  or  Corinth  [Birks]  (if  we  are  to  adopt  the  opinion  that  First  Timothy  was  written  after 
his  first  imprisonment),  returned  to  Ephesus,  as  he  intended,  by  way  of  Troas,  where  he  left  the  books,  &c.  (men- 
tioned ch.  4. 13),  with  Carpus.  From  Ephesus  he  went  to  Crete  for  a  short  visit,  and  returned,  and  then  wrote  to  Titus. 
Next  he  went  by  Miletus  to  Corinth  (ch.  4.  20),  and  thence  to  Nicopolis  (Titus  3. 12),  whence  he  proceeded  to  Rome. 
From  his  prison  there  he  wrote  the  Second  Epistle  to  Timothy,  shortly  before  his  martyrdom.  It  is  not  certain 
where  Timothy  was  at  tliis  time.  Some  of  tlie  internal  evidences  favour  the  view  of  his  having  been  then  at  Ephe- 
sus; thus  the  salutation  of  Priscilla  and  Aquila,  who  generally  resided  tliere  (cli.  4. 19);  also  that  of  the  household 
of  Onesiphorus,  who  is  stated  in  ch.  1. 16-18  to  have  ministered  to  Paul  at  Ephesus,  a  circumstance  implying  his  resi- 
dence there.  Also,  the  Hymeneus  of  ch.  2. 17  seems  to  be  the  same  as  the  Hymeneus  at  Ephesus  (1  Timothy  1.  20) ;  and 
probably  "Alexander  the  coppersmith"  (ch.  4. 14)  is  the  same  as  the  Alexander  joined  with  Hymeneus  (1  Timothy  1. 
20),  and  possibly  the  same  as  tlie  Alexander  put  forward  by  the  Jews  to  clear  themselves,  not  to  befriend  Paul,  at  the 
riot  in  Ephesus  (Acts  19.  33,  34).  Tlie  difliculty  is,  on  this  supposition,  how  to  account  for  ch.  4. 12,  20:  if  Timothy  was 
at  Ephesus,  why  did  he  need  to  be  told  that  Paul  had  sent  Tychicus  to  Ephesus  f  or  that  Paul  had  left  7^-ophimus,  him.- 
self  an  Ephesian  (Acts  21.  29),  sick  at  Miletus,  which  was  only  thirty  miles  from  Ephesus?  See,  however,  the  notes,  ch. 
4. 12,  20.  Troas  lay  on  the  road  to  Rome  from  either  Ephesus  or  Pontus,  so  that  ch.  4. 13  will  accord  with  the  theory 
of  either  Ephesus  or  any  other  place  in  the  north-west  of  Asia  Minor,  being  Timothy's  place  of  sojourn  at  the  time. 
Probably,  he  had  the  general  superintendence  of  the  Pauline  churclies  in  Asia  Minor, in  accordance  with  his  mission 
combining  the  oflice  of  evangelist,  or  itinerant  missionary,  with  that  oi  presiding  overseer,  Ephesus  was  probably  his 
headquarters. 

Time  or  writing.— (1.)  Paul's  first  imprisonment,  described  in  Acts  28.,  was  much  milder  than  that  in  which  he 
was  when  writing  Second  Timothy.  In  the  former,  he  had  liberty  to  lodge  in  his  own  hired  house,  and  to  receive  all 
comers,  guarded  only  by  a  single  soldier;  in  the  latter,  he  was  so  closely  confined  that  Onesiphorus  with  difficulty 
found  him ;  he  was  chained,  liis  friends  had  forsaken  liim,  and  he  had  narrowly  escaped  sentence  of  execution  from 
the  Roman  emperor.  Mediaeval  legends  represent  tlie  Mamertine  prison,  or  Tullianum,  as  the  scene  of  his  incarcera- 
tion with  Peter.  But  this  is  irreconcilable  witli  the  fact  of  Onesipliorus,  Linus,  Pudens,  &c.,  having  access  to  him. 
He  was  probably  under  military  custody,  as  in  his  former  imprisonment,  though  of  a  severer  kind  (oh.  1.  16-18;  2.  9; 
4.  6-8, 16, 17).  (2.)  The  visit  to  Troas  (ch.4. 13)  can  hardly  have  been  that  mentioned  Acts  20.  5-7,  the  last  before  his  first 
Imprisonment;  for,  if  it  were,  the  interval  between  that  visit  and  the  first  imprisonment  would  be  seven  or  eight 
years,  a  period  most  unlikely  for  him  to  have  allowed  to  pass  without  sending  for  his  cloak  and  parchments,  wlien 
they  might  have  been  of  service  to  him  in  tlie  interim.  (3.)  Paul's  leaving  Trophimus  sick  at  Miletus  (ch.  4.  20),  could 
not  have  been  on  the  occasion  mentioned  (Acts  20. 15;  for, subsequent  to  that,  Trophimus  was  witli  Paul  in  Jerusalem 
(Acts  21. 29).  (4.)  The  words  (ch.  4.  20),  "Erastus  abode  at  Corinth,"  imply  that  Paul  had  shortly  before  been  at  Corinth, 
where  he  left  Erastus.  But  before  his  first  imprisonmeut,  Paul  had  not  been  at  Corintli  for  several  years ;  and  in  the 
interval  Timothy  had  been  with  liim,  so  tliat  Timothy  did  not  need  at  a  later  period  to  be  told  about  that  visit  (Acta 
20.  2,  4).  For  all  these  reasons  the  imprisonment,  during  whicli  he  wrote  Second  Timothy,  is  shown  to  be  his  second 
imprisonment.  Moreover,  Hebrews  13.  23,  24,  represents  the  writer  (who  was  probably  Paul)  as  in  Italy,  and  at  liberty. 
So  Clement  of  Rome  (B.  1.  5),  the  disciple  of  Paul,  explicitly  states,  "In  the  east  and  west,  Paul  as  a  preacher  in- 
structed </ie  zt^Tio^e  tfOj-W  (t.  e.,  the  Roman  empire)  in  righteousness,  and  having  gone  to  the  extremity  of  the  west,&n.d. 
having  borne  witness  before  the  rulers  (of  Rome),  he  so  was  removed  from  the  world."  This  plainly  implies  that  he 
fulfilled  his  design  (Romans  15.  24-28)  of  a  missionary  journey  into  Spain.  The  canon  of  the  New  Testament,  compiled 
about  170  A.  D.  (called  Muratori'S  Canon),  also  mentions  "  the  journey  of  Paul  from  Rome  to  Spain."  See  Routh,' 
Reliq.  Sacr.,  vol.  4,  p.  1-12. 

His  martyrdom  is  universally  said  to  have  occurred  in  Nero's  reign.  [EusEBnrs,  Ecclesiastical  History,  2. 22;  Jerome, 
Catalogue  Scriptorum.']  Five  years  thus  seem  to  have  elapsed  between  the  first  imprisonment,  63  A.  d.  (Acts  28),  and 
his  martyrdom,  June  68  A.  D.,  the  last  year  of  Nero's  reign.  He  was  probably  arrested  by  the  magistrates  in  Nicopolis 
(Titus  3. 12)  In  Epirus,  in  the  winter,  on  a  double  charge,  first,  of  being  one  of  the  Cliristians  who  had  conspired,  it  was 
alleged  by  Nero's  partisans,  to  set  fire  to  Rome,  A.  d.  64;  secondly,  of  introducing  a  novel  and  unlawful  religion.  His 
friends  all  left  him,  except  Luke :  Demas  from  "  love  of  this  present  world :"  the  others  from  various  causes  (ch.  4.  10. 
11).  On  the  first  charge  he  seems  to  have  been  acquitted.  His  liberation  from  his  first  imprisonment  took  place  in  63 
A.  D.,  the  year  before  the  great  fire  at  Rome,  which  Nero  made  the  pretext  for  his  persecution  of  the  Christians. 
Every  cruelty  was  heaped  on  them  ;  some  were  crucified ;  some  wei'e  arrayed  in  the  skins  of  wild  beasts  and  hunted 
to  death  by  dogs;  some  were  wrapped  in  pitch-robes  and  set  on  fire  by  night  to  illuminate  the  circus  of  the  Vatican 
and  gardens  of  Nero,  whilst  that  monster  mixed  among  the  spectators  in  the  garb  of  a  charioteer.  But  now  (67  or  68 
A.  D.)  some  years  had  elapsed  since  the  first  excitement  which  followed  the  fire.  Hence,  Paul,  being  a  Roman  citizen, 
was  treated  in  his  trial  with  a  greater  respect  for  the  forms  of  the  law,  and  nence  was  acquitted  (ch.  4, 17)  on  the  first 
charge  of  having  instigated  the  Christians  to  their  supposed  acts  of  incendiarism  before  his  last  departure  from  Bomo. 
420 


PaviUs  Thankful  Expression  of  Love  2  TIMOTHY   I.  and  Desire  to  see  Timothy. 

Alexander  the  coppersmith  seems  to  have  been  a  witness  against  him  (ch.  4.  U.)  Had  he  been  condemned  on  the  flrst 
charge,  he  would  probably  have  been  burnt  alive,  as  the  preceding  martyrs  were,  for  arson.  His  judge  was  the  city 
Prffifect.  Clemens  Romanus  specifies  that  his  trial  was  (not  before  the  emperor,  bat)  "  before  the  rulers."  No  advo- 
cate ventured  to  plead  his  cause,  no  patron  appeared  for  him,  such  as  under  ordinary  circumstances  miglit  have 
aided  him;  for  instance,  one  of  the  powerful  ^milian  liouse,  under  which  liis  family  possibly  enjoyed  clientship  (ch. 
4.  Ifi,  17),  whence  he  may  liave  taken  his  name  Paul.  The  place  of  trial  was,  probably,  one  of  tlie  great  basilicas  in 
the  Forum,  two  of  which  were  called  the  Pauline  Basilicas,  from  L.  ^milius  Paulus,  who  had  built  one  and  restored 
the  other.  He  was.remanded  for  the  second  stage  of  his  trial.  He  did  not  expect  this  to  come  on  until  the  following 
"  wlntei-"  (ch.  4.  21),  wliereas  it  took  place  about  midsummer;  if  in  Nero's  reign,  not  later  than  June.  In  the  interim 
Luke  was  his  only  constant  companion;  but  one  friend  from  Asia,  Onesiphorus,  had  diligently  sought  him  and  visited 
him  HI  prison,  undeterred  by  the  danger.  Linus,  too,  the  future  bishop  of  Rome,  Pudens,  the  son  of  a  senator,  and 
Claudia,  his  bride,  perhaps  the  daughter  of  a  Britisli  king  (note,  ch.  4.  21),  were  among  his  visitors;  and  Tychicus, 
before  he  was  sent  by  Paul  to  Ephesus  (ch.  4. 12;  perhaps  bearing  with  him  this  Epistle). 

Object  of  the  Epistle.— He  was  anxious  to  see  his  disciple  Timothy,  before  his  death,  and  that  Timothy  should 
bring  Mark  with  him  (ch.  I.  i;  4.  9, 11,  21).  But  feeling  how  uncertain  it  was  whether  Timothy  should  arrive  in  time, 
he  felt  it  necessary,  also,  to  give  him  by  letter  a  last  warning  as  to  the  heresies,  the  germs  of  which  were  then  being 
scattered  in  the  Churches.  Hence  he  writes  a  series  of  exhortations  to  faithfulness,  and  zeal  for  sound  doctrine,  and 
patience  amidst  trials:  a  charge  which  Timothy  seems  lo  have  needed,  if  we  are  to  judge  from  the  apostle's  earnest- 
ness in  urging  him  to  boldness  in  Christ's  cause,  as  though  St.  Paul  thought  he  saw  in  him  some  signs  of  constitu- 
tional timidity  (ch.  2.  2-S;  4.  1-5;  1  Timothy  5.  22,  23). 

St.  Paul's  Death.— Dionysius,  bishop  of  Corinth  (quoted  in  Etjsebius,  Ecclesiastical  History,  2.  25)  about  A.  d.  170, 
is  the  earliest  authority  for  the  tradition  tliat  Peter  suffered  martyrdom  at  Rome  "about  the  same  time"  as  Paul, 
after  having  laboured  for  some  time  there.  He  calls  Peter  and  Paul  "the  founders  of  the  Corinthian  and  Roman 
Churches."  Tlie  Roman  presbyter,  Caius  (about  A.  d.  200),  mentions  the  tradition  that  Peter  suffered  martyrdom  in 
the  Vatican.  But  (1.)  Peter's  work  was  among  the  Jews  (Galatiaus  2.  9),  whereas  Rome  was  a  Gentile  Church  (Romans 
1. 13).  Moreover,  (2.)  the  First  Epistle  of  Peter  (1. 1;  5. 13)  represents  him  aslabouring  in  Babylon  in  Mesopotamia.  (3.) 
The  silence  of  St.  Paul's  Epistles  written  in  Rome,  negatives  the  tradition  of  his  having  founded,  or  laboured  long  at 
Rome;  though  it  is  possible  he  may  have  endured  martyrdom  there.  His  martyrdom,  certainly,  was  not,  as  Jerome 
says,  "on  the  same  day"  with  that  of  Paul,  else  Paul  would  have  mentioned  Peter's  being  at  Rome  in  ch.  4.  11.  The 
legend  says  that  Peter,  through  fear,  was  fleeing  from  Rome  at  early  dawn  by  the  Appian  Way,  when  he  met  our  Lord, 
and  falling  at  His  feet,  asked.  Lord,  whither  goest  thou  ?  to  which  the  Lord  replied,  I  go  again  to  be  crucified.  The  dis- 
ciple returned  penitent  and  ashamed,  and  was  martyred.  The  Church  of  Domine  quo  vadis,  on  the  Appian  Way,  com- 
memorates the  supposed  fact.  Paul,  according  to  Caicts  (quoted  in  EtrsEBitJS,  Ecclesiastical  History,  2.  25),  suffered 
martyrdom  on  the  Ostian  Way.  So  also  Jerome,  who  gives  the  date,  the  14th  year  of  Nero.  It  was  common  to  send 
prisoners,  whose  death  might  attract  too  much  notice  at  Rome,  to  some  distance  from  the  city,  under  a  military 
escort,  for  execution;  hence  the  soldier's  sword,  not  the  executioner's  axe,  was  the  instrument  of  his  decapitation^ 
[Oeosids,  Hist.,  7.  7.]  Paul  appears,  from  Philippians  1.,  to  have  had  his  partisans  even  in  the  palace,  and  certainly 
must  have  exercised  such  an  influence  as  would  excite  sympatliy  in  his  behalf,  to  avoid  which  the  execution  was 
ordered  outside  the  city.  Cf.  Tacitus,  HiM.,  4.  11.  The  Basilica  of  St.  Paul,  flrst  built  by  Constantine,  now  stands 
outside  Rome  on  the  road  to  Ostia:  before  tlie  Reformation  it  was  under  the  protection  of  tlie  kings  of  England,  and 
the  emblem  of  the  order  of  the  Garter  is  still  to  be  seen  among  its  decorations.  The  traditional  spot  of  the  martyr- 
dom is  the  2Ve  Eontane,  not  far  from  the  Basilica.    [Conybeare  and  HowsoN.] 


CHAPTER    I. 


fathers — whom  I  serve  (Romans  1.  9)  as  did  my  forefathers. 

He  does  not  mean  to  put  on  the  same  footing  tlie  Jewish 
Ver.  1-18.  Address  :  Thankful  Expression  of  Love  and  Christian  service  of  God ;  but  simply  to  assert  his  own 
and  Desire  to  See  him  :  Remembrance  of  his  Faith  conscientious  service  of  God  as  he  had  received  it  from 
AND  that  of  his  MOTHER  AND  GRANDMOTHER.  Ex-  hls  progenitors  (not  Abraham,  Isaac,  &c.,  whom  he  calls 
hortation  to  Stir  up  the  Gift  of  God  in  Him,  and  "the  fathers,"  not  "progenitors"  as  the  Greek  is  here; 
NOT  Shrink  from  Affliction,  Enforced  by  the  Romans  9. 5).  The  memory  of  those  who  had  gone  before, 
Consideration  of  the  Freeness  op  God's  Grace  in  to  whom  he  is  about  to  be  gathered,  is  now,  on  the  eve  of 
OUR  Gospel  Calling,  AND  by  the  Apostle's  Example,  dcatli,  pleasant  to  him;  hence  also,  he  calls  to  mind  the 
The  Defection  of  many  :  The  Steadfastness  of  One-  faith  of  the  mother  and  grandmotlier  of  Timothj^;  as  he 
siPHORUS.  1.  Tliis  Epistle  is  the  last  testament  and  walks  in  the  faith  of  his  forefathei-s  (Acts  23.  1 ;  24.14;  26. 
swan-like  death-song  of  Paul.  [Bengel.]  according  to  6,7;  28. 20),  so  Timothy  should  persevere  flrraly  in  the  faith 
tUe  promise  of  Itfc  ...  In  Christ— Paul's  apostleship  is  of  his  parent  and  grandparent.  Not  only  Paul,  but  the 
in  order  to  carry  into  effect  t\\\s\>von\\sQ.  Cf.  "  according  to  Jews  wlio  reject  Christ,  forsake  the  faith  of  their  fore- 
the  faith  ...  in  hope  of  eternal  life  .  .  .  promise,"  &c.  fathers,  who  looked  for  Christ;  wlien  tliey  accept  Him, 
(Titus  1.1,2).  This  "promise  of  life  in  Christ"  (cf.  v.  10;  the  hearts  of  the  children  shall  only  be  returning  to  the 
ch.  2.  8)  was  needed  to  nerve  Timothy  to  fortitude  amidst  faith  of  their  forefathers  (Malachi  4.6;  Luke  1.17;  Romans 
trials,  and  to  boldness  in  undertaking  the  journey  to  11.  23,  24,  28).  Probably  Paul  had,  in  his  recent  defence, 
Rome,  which  would  be  attended  with  much  rislc  (v.  8).  3.  dwelt  on  this  topic,  viz.,  that  he  was,  in  being  a  Christian, 
my  dearly  beloved  son — In  1  Timothy  1.  2,  and  Titus  1.  4,  only  following  his  hereditary  faith,  that  ...  I  hav*  re- 
written at  an  earlier  period  than  tliis  Epistle,  the  expres-  mcmbrance  of  thee — "Hotv  unceasing  I  make  my  mention 
Bion  used  is  in  the  Greek,  "Isly  genuine  son."  Alford  concerning  thee"  (cf.  Philemon  4).  The  cause  of  Paul's 
Bees  in  the  change  of  expression  an  intimation  of  an  feeling  thankful  is,  not  tliat  lie  remembers  Timothy  un- 
altered tone  as  to  Timothy,  more  of  mere  love,  and  less  ceasingly  in  liis  prayers,  but  for  what  Timothy  is  in  faitli 
of  confidence,  as  though  Paul  saw  in  him  a  want  of  firm-  (v.  5)  and  graces ;  cf.  Romans  1.  8,  9,  from  wlilcli  supply  the 
ness,  whence  arose  the  need  of  his  stirring  up  afresli  the  elliptical  sentence  thus,  "I  thank  God  [for  thee,  for  God 
faith  and  grace  in  Him  (v.  6).  But  this  seems  to  me  not  is  my  witness]  whom  I  serve,  <fcc.,  that  (or  hoiv)  without 
jastifled  by  the  Greek  word  agapctos,  which  implies  the  ceasing  I  have  reraeralirance  (or  make  mention)  of  thee," 
attachment  of  reasojiinflr  and  c/iotce,  on  the  ground  of  OTtviY  <fcc.  ntglit  and  day— (A^o^e,  1  Timothy  5.  5.)  4.  desiring 
In  the  one  "beloved,"  not  of  merely  inMinctive  love.  See  — Greek,  "with  yearning  as  for  one  much  missed."  mind- 
TrenCH,  Synonyms  of  New  Testament.  3.  I  thank— GrreeA;,  fill  of  thy  tears— not  only  at  our  parting  (Acts  20.  37),  but 
"  1  feel  gratitude  to  Qod."    whom  I  serve  from  my  fore-  also  often  when  under  p!pu»  feelings,     that  I  may  he 

421 


God^s  Gift  to  us  is  Power 


2  TIMOTHY  I. 


and  Love,  not  Fear 


filled  with  joy— to  be  joined  with  "  desiring  to  see  thee" 
(Romans  1.  11,  12;  15.  32).  5.  When  I  call  to  remem- 
brance, &c.— This  increased  his  "desire  to  see"  Timothy. 
The  oldest  MSS.  read,  "When  I  called  to  remembrance ;" 
Implying  that  some  recent  incident  (perhaps  the  con- 
trasted cowardice  of  the  hypocrite  Demas,  who  forsook 
him)  had  reminded  him  of  the  sincerity  of  Timothy's 
faith,  faitli  that  is  In  thee— Alfobd  translates,  "  tliat 
vjas  in  thee."  He  remembers  Timothy's  faith  in  tliepast 
as  a  fact;  its  present  existence  in  him  is  only  matter  of  his 
confident  persuowion  or  hope,  which— Grree/;:,  "such  as." 
dwelt— "made  its  dwelling"  or  abode  (John  14.  2:5).  The 
past  tense  implies  thoy  were  now  dead,  first- before  it 
dwelt  in  thee.  She  was  the  furthest  back  of  the  progen- 
itors of  Timothy  whom  Paul  knew,  mother  Eunice— a 
believing  Jewess;  but  his  father  was  a  Greek,  i.e.,  a 
heathen  (Acts  16. 1).  The  faith  of  the  one  parent  sancti- 
fied the  child  (ch.  3. 15;  1  Corinthians  7. 14).  She  was  pro- 
bably converted  at  Paul's  first  visit  to  Lystra  (Acts  14.  6). 
It  is  an  undesigned  coincidence,  and  so  a  mark  of  truth, 
that  in  Acts  16. 1  the  belief  of  the  mother  alone  is  men- 
tioned. Just  as  here  praise  is  bestowed  on  the  faith  of  the 
mother,  whilst  no  notice  is  taken  of  the  father.  [Pai^ey's 
Horce  PauUnce.]  ana— Greek,  "but,"  t.  e.,  notwithstand- 
ing appearances.  [Alfokd.]  persuaded  that— i<  dwells,  or 
it  shall  dwell  "  in  thee  also."  The  mention  of  the  faith  of 
his  mother  and  grandmother  is  designed  as  an  incentive 
to  stir  up  his  faith.  6.  WTnerefore— Greek,  "For  which 
cause,"  viz.,  because  thou  hast  inherited,  didst  once  pos- 
sess, and  I  trust  [?  "am  persuaded"]  still  dost  possess, 
such  unfeigned  faith.  [Alfokd.]  stlrup-iii.,  "rekindle," 
"revive  the  spark  of ;"  the  opposite  of  "quench"  or  ex- 
tinguish  (1  Thessalonians  5. 19).  Paul  does  not  doubt  the 
existence  of  real  faith  in  Timothy,  but  he  desires  it  to  be 
put  into  active  exercise.  Timothy  seems  to  have  become 
somewhat  remiss  from  being  so  long  without  Paul  (ch.  2. 
22).  gift  of  God— the  spiritual  grace  received  for  his  min- 
isterial office,  either  at  liis  original  ordination,  or  at  his 
consecration  to  the  particular  ofRce  of  superintending  the 
Ephesian  Church  {Note,  1  Timothy  4. 14),  imparting  fear- 
lessness, power,  love,  and  a  sound  mind  (v.  7).  hy  the  put- 
ting on  of  my  hands— In  1  Timothy  4.  14,  it  is  "  ivith  (not 
by)  the  laying  on  of  the  hands  of  the  presbytei-y."  The 
apostle  was  chief  in  the  oi-dination,  and  to  liim  "by"  is 
applied.  The  presbytery  were  his  assistants;  so  "with," 
implying  merely  accompaniment,  is  said  of  them.  Paul 
was  the  instrument  in  Timothy's  ordination  and  recep- 
tion of  the  grace  then  conferred;  the  presbyters  were  the 
concurrent  participants  in  the  act  of  ordination;  so  the 
Greek,  dia  and  meta.  So  in  ordinations  by  a  bisliop  in  our 
days,  he  does  the  principal  act,  they  join  in  laying  on 
hands  ivith  him.  7.  For,  &c.— Implying  that  Timothy 
needed  theexhortation"tostir  up thegiftof  God  in  him," 
being  constitutionally  tim.id :  "  For  God  did  not  give  us  {so 
the  Greek,viz.,sXo\xT  ovAinixiion  or  consecration)  the  spirit 
of  fear.''  The  spirit  which  He  gave  us,  was  not  tlie  spirit 
of  timidity  {lit.,  cowardice,  which  is  weakness),  but  of 
"power"  (exhibited  in  a  fearless  "  testimony"  for  Christ, 
V.  8).  "  Power  is  the  invariable  accompaniment  of  the  gift 
of  the  Holy  Ghost.  Luke  24. 49 ;  Acts  1. 8 ;  cf.  6.  C,  "  fullof  faith 
and  of  the  Holy  Ghost,"  wiih  r.  8,  "full  of  faith  a,nA  poiver." 
Fear  is  the  result  of  "the  spirit  of  bondage"  (Romans  8. 
15).  Fear  within  exaggerates  the  causes  of  fear  witJiout. 
"The  spirit  of  power"  is  the  spirit  of  man  dwelt  in 
by  tlie  Spirit  of  God' imparting poit'er;  this  power  "cast- 
etli  out  fear"  from  ourselves,  and  stimulates  us  to  try  to 
cast  it  out  of  others  (1  John  4. 18).  love— whicli  moves  the 
believer  whilst  "speaking  the  trutli"  with  ^owcr,  when 
g;ving  his  testimony  for  Christ  (v.  8),  at  the  same  time  to 
do  so  "in  love"  (Ephesians  4.15).  a  sound  n»ind— The 
Greek  is  rather,  "  the  bringing  of  men  to  a  sound  mind." 
[Wahl.]  Bengel  supports  English  Version,  "a  sound 
mind,"  or  "  sobermindedness;"  a  duty  to  which  a  young 
man  like  Timothy  especially  needed  to  be  exhorted 
(ch.  2. 22;  1  Timothy  4. 12 ;  Titus  2. 4,  6).  So  Paul  urges  liim, 
In  ch.  2.  4,  to  give  up  worldly  entanglements,  which  as 
thorns  (Luke  8. 14)  cliolce  the  word.  These  three  gifts  are 
preferable  to  any  miraculous  powers  whatever.  8.  there- 
422 


fore— seeing  that  God  hath  given  us  such  a  spirit,  not 
that  of  fear.  Be  not  thou  .  .  .  ashamed — I  agree  with 
Ellicott,  in  opposition  to  Alford,  that  the  Greek  sub- 
junctive here,  with  the  negative,  implies  action  completed 
at  one  time,  not  continued  action,  which  the  present  imper- 
ative would  express;  thus  implying  that  Timothy  had 
not  decidedly  yet  evinced  such  feeling  of  shame  ;  though  I 
think,  Paul,  amidst  the  desertion  of  others  who  once 
promised  fair,  and  from  being  aware  of  Timothy's  consti- 
tutional timidity  {Note,  v.  7),  felt  it  necessary  to  stir  him 
up  and  guard  him  against  the  possibility  of  unchristian 
dereliction  of  duty  as  to  bold  confession  of  Christ.  Shame 
(v.  8)  is  the  companion  of  fear  {v.  7) ;  if  fear  be  overcome, 
false  shame  flees.  [Bengel.]  Paul  himself  (v.  12),  and  One- 
siphorus  (v.  16),  were  instances  of  fearless  profession  re- 
moving false  shame.  He  presents  In  contrast  sad  in- 
stances of  fear  and  shame  {v.  15).  of  the  testimony  of  our 
IjorA—ofthe  testimony  vfhich.  thou  art  bound  to  give  in  the 
cause  of  our  Lord;  he  says"our,"  to  connect  Timothy  and 
himself  together  in  the  testimony  which  both  should  give 
for  their  common  Lord.  The  testimony  zvhich  Christ  gave 
heforePilate  (1  Timothy  6. 12, 13),  is  an  incentive  to  the  be- 
liever that  he  should,  after  His  Lord's  example,  witness  a 
good  testimony  or  confession,  nor  of  me  hia  prisoner — 
The  cause  of  God's  servants  is  the  cause  of  God  Himself 
(Ephesians  4. 1).  Timothy  might  easily  be  tempted  to  be 
ashamed  of  one  in  prison,  especially  as  not  only  worldly 
shame,  but  great  risk,  attended  any  recognition  of  Paul 
the  prisoner,  he  thou  partalser — with  me.  of  the  Gospel 
— rather,  as  Greek,  "for  the  Gospel,"  i.  e.,  suflered  for  the 
Gospel  (ch.  2.  3-5;  Philemon  13).  according  to  the  power 
of  God — exhibited  in  having  saved  and  called  us  {v.  9). 
God  who  has  done  the  greater  act  of  power  (t.  e.,  saved  us), 
will  surely  do  the  less  (carry  us  safe  through  afflictions 
borne /or  the  Gospel).  "  Think  not  that  thou  hast  to  bear 
these  afflictions  by  thine  own  power,  nay  it  is  by  the 
power  of  God.  It  was  a  greater  exercise  of  power  than 
His  making  the  heaven,  His  persuading  the  world  to  em- 
brace salvation."  [Chry^sostom.]  9.  \Vlio  .  .  .  called  us 
—viz.,  God  the  Father  (Galatians  1.  6).  The  having  "  saved 
us"  in  His  eternal  purpose  of  "grace,  given  us  in  Christ 
before  the  world  began,"  precedes  his  actual  "calling"  of 
us  in  due  time  with  a  call  made  eflective  to  us  by  the 
Holy  Spirit;  therefore,  "saved  us"  comes  before  "called 
us"  (Romans  8.  28-30).  holy  calling— the  actual  call  to  a 
life  of  holiness.  Hebrews  3. 1,  "  Heavenly  calling"  [Titt- 
MA'S's,  Synonyms];  whereas  we  were  sinno-s  and  enemies 
(Ephesians  1. 18;  4.  1).  The  call  comes  wholly  f7-om  God, 
and  claims  us  wholly /or  God.  "  Holy"  implies  the  sex>a- 
ration  of  believers  from  the  rest  of  the  world  unto  God. 
not  according  to— not  having  regard  to  our  works  in  His 
election  and  calling  of  grace  (Romans  9.  11 ;  Ephesians  2. 
8, 9).  his  o-»vn  purpose— The  origination  of  salvation  was 
of  His  own  purpose,  flowing  from  His  own  goodness,  not 
for  works  of  ours  coming  first,  but  wholly  because  of  His 
own  gratuitous,  electing  love.  [Theodobet  and  Calvin.] 
grace  .  .  .  givenus— In  His  everlasting  purpose,  regarded 
as  the  same  as  when  actually  accomplished  in  due  time. 
in  Christ— believers  being  regarded  by  God  as  in  Him, 
with  whom  the  Father  makes  the  covenant  of  salvation 
(Ephesians  1.  4;  3.  11).  before  the  -world  began — Greek, 
"before  the  times  (periods)  of  ages;"  the  enduring  ages 
of  which  no  end  is  contemplated  (1  Corinthians  2.  7; 
Ephesians  3.  11).  10.  But  .  .  .  no-w  .  .  .  manifest  —  In 
contrast  to  its  concealment  heretofore  in  the  eternal  pur- 
pose of  God  "before  the  world  began"  {v.  9;  Colossians  1, 
16;  Titus  1.2,  3).  appearing— the  visible  manifestation 
in  the  flesh,  abolished  death— G?ree/:,  "taken  away  tlie 
pou;e?- from  death."  [Tittmann.]  The  Greefc article  before 
"death,"  implies  that  Clirist  abolished  death,  not  only  in 
some  particular  instance,  but  in  its  very  essence,  being, 
and  idea,  as  well  as  in  all  its  aspects  and  consequences 
(John  11.  26;  Romans  8.  2,  38;  1  Corinthians  15.  26,  55;  He- 
brews 2. 14).  The  carrying  out  of  the  abolition  of  death 
into  full  eflTect  is  to  be  at  the  resurrection  (Revelation  20. 
14).  The  death  of  the  body  meanwhile  is  but  temporary, 
and  is  made  no  account  of  by  Christ  and  the  apostles. 
brought  ...  to  light  — making  visible  by  the  Gospel 


Tii.iOthy  IS  Exhorted  to  Steadfastness 


2  TIMOTHY  II. 


and  to  Constancy  and  Perseverance. 


■what  was  before  hidden  In  God's  purpose,  life — of  the 
Spirit,  acting  first  on  the  soul  here,  about  to  act  on  the 
body  also  at  the  resurrection.  Immortality — Greek,  "  in- 
oorrnptibility"  of  the  new  life,  not  merely  of  the  risen 
body  [Alfokd].  (Romans  8.  11.)  tlirougU— 6^^  means  of 
the  Gospel,  which  brings  to  light  the  life  and  imynortality  pur- 
posed by  God  from  eternity,  but  manifested  now  first  to 
man  by  Christ,  wlio  in  His  own  resurrection  has  given 
the  pledge  of  His  people's  final  triumph  over  death 
through  Him.  Before  the  Gospel  revelation  from  God, 
man,  by  the  light  of  nature,  under  the  most  favourable 
circumstances,  had  but  a  glimmering  idea  of  the  possi- 
bility of  a  future  being  of  the  soul,  but  not  the  faintest 
Idea  of  the  resurrection  of  the  body  (Acts  17.  18,  32).  If 
Christ  were  not  "the  life,"  the  dead  could  never  live;  if 
He  were  not  the  resurrection,  they  could  never  rise ;  had 
He  not  the  keys  of  hell  and  death  (Revelation  1.  18),  we 
could  never  break  through  the  bars  of  death  or  gates  of 
hell.  [Bishop  Pearson.]  11.  "WUercunto— For  the  pub- 
lication of  which  Gospel.  I  am  appointed— Grce/i:,  "I 
was  appointed."  preacher  —  Grreefc,  "herald."  tctclier 
of  tUe  Gentiles— (1  Timothy  2.  7.)  He  brings  forward  his 
own  example  in  this  verse  and  v.  12,  as  a  pattern  for  Tim- 
otliy,  as  a  public  "preacher,"  an  "apostle,"  or  missionary 
from  place  to  place,  and  a  "  teacher"  in  private  instructing 
His  flock  with  patient  perseverance.  13.  For  tJie  -iviiioU 
cause — For  the  Gospel  cause  of  which  I  was  appointed  a 
preacher  (v.  10, 11).  1  also  suffer — besides  my  active  work 
as  a  missionary.  Ellicott  translates,  "  I  suffer  even  tliese 
things;"  the  sufferings  attendant  on  my  being  a  prisoner 
(v.  8,  15).  I  am  not  asliamed — neither  be  thou  (i'.  8).  for 
— Confidence  as  to  the  future  drives  away  shame.  [Ben- 
GEi,.]  I  know— though  the  world  knows  Him  not  (John 
10.  14;  17.2.5).  wliom- 1  know  what  a  faithful,  promise- 
keeping  God  He  is  (ch.  2.  13).  It  is  not,  I  know  how  I 
have  believed,  but,  I  know  whom  I  have  believed;  a 
feeble  faith  may  clasp  a  strong  Saviour,  believed  — 
rather,  "trusted;"  carrying  out  the  metaphor  of  a  de- 
positor depositing  his  pledge  with  one  whom  He  trusts. 
I  am  persuaded — (Romalis  8.  38.)  He  is  aljle — in  spite 
of  so  many  foes  around  me.  tliat  ■\viiicli  I  liavc  com- 
mitted unto  Ikim— Greek,  "my  deposit;"  tlie  body,  soul, 
and  spirit,  which  I  have  deposited  in  God's  safe  keep- 
ing (1  Thessalonians  5.  23;  1  Peter  4.  19).  So  Christ  Him- 
self in  dying  (Luke  23.  4(i).  "God  deposits  with  us  His 
word;  we  deposit  with  God  our  spirit."  [Grotius.] 
There  is  one  deposit  [His  revelation]  committed  bj' 
God  to  us,  which  we  ought  to  keep  (v.  13,  14)  and 
transmit  to  others  (ch.  2.  2);  there  is  another  com- 
mitted by  God  to  us,  which  we  should  comjnit  to  His 
keeping,  viz.,  ourselves  and  our  heavenly  portion,  tliat 
day- the  day  of  His  appearing  (r.  IS;  eh.  4.  8).  13.  Hold 
fast  tlie  form— rather  as  Greek,  "Have  (i.  <?.,  keep)  upaltcrn 
of  sound  (Greek,  healthy)  words  which  thou  liast  heard 
from  me,  in  faitli  and  love."  "Keep"  suits  the  reference 
to  a  deposit  in  the  context.  The  secondary  position  of  tlie 
verb  in  the  Greek  forbids  our  taking  it  so  strongly  as 
English  Version,  "Hold  fast."  Tlie  Greek  for  "form"  is 
translated  "pattern"  in  1  Timothy  1.  16,  tlie  only  other 
passage  where  it  occurs.  Have  such  a  jyaltern  drawn  from 
rsy  sound  words,  in  opposition  to  the  unsound  doctrines  so 
current  at  'Ephcuna,  vividly  impressed  {Wahj^  translates  it 
"delineation  ;"  the  verb  implies  to  make  a  lively  and  last- 
ing impress)  cui  thy  mind.  ii»  faitli  and  love — the  element 
IN  which  my  sound  words  had  place,  and  in  which  thou 
art  to  have  the  vivid  impression  of  them  as  thy  inwardly  de- 
lineated pattern,  moulding  conformably  thy  outward  pro- 
fession. So  nearly  Bengel  explains,  1  Timothy  3.  9.  14. 
Tr(i7islat€  as  Greek,  "That  goodly  deposit  keep  through  the 
Holy  Ghost,"  ui'z.,  "the  sound  words  which  I  have  com- 
^'raitted  to  thee  "  (v.  13 ;  ch.  2.  2).  in  us— in  all  liellovers.not 
merely  in  you  and  me.  The  Indwelling  Spirit  enables  us 
to  keep  from  the  robbers  of  the  soul  the  deposit  of  His 
■word  committed  to  us  bj' God.  15.  all  tliey  ■ivlilcli  arc 
In  Asia— Proconsular  Asia ;  "  All  who  are  there  now,  ivhen 
they  were  in  Rome  (not  "  be  "  oro7*e,  but)  turned  from  me  " 
then;  were  "ashamed  of  my  chain,"  in  contrast  to  One- 
SIPHORCS;  did  not  stand  with  me  but  forsook  mo  (ch  4. 16). 


It  is  possible  that  the  occasion  of  their  turning  from  him 
was  at  his  apprehension  in  Nicopolis,  whither  they  had 
escorted  him  on  his  way  to  Rome,  but  from  which  they 
turned  back  to  Asia.  A  hint  to  Timothy,  now  in  Asia, 
not  to  be  like  them,  but  to  imitate  rather  Onesiphorus, 
and  to  come  to  him  (ch.  4.  21).  Pliygellus  and  Hermoge- 
nes- specified  perhaps,  as  being  persons  from  whom  such 
pusillanimous  conduct  could  least  be  expected  ;  or,  as  be- 
ing well  known  to  Timothy,  and  spoken  of  before  in  con- 
versations between  him  and  Paul,  when  the  latter  was  in 
Asia  Minor.  16.  Tlie  Lord  give  mercy— even  as  One- 
siphorus had  abounded  in  works  of  mercy,  tlie  lionse  of 
Onesip5iorus—He  himself  was  then  absent  from  Ephesus, 
which  accounts  for  the  forjn  of  expression  (ch.  4.  19).  His 
household  would  hardly  retain  his  name  after  the  master 
was  dead,  as  Bengel  supposes  him  to  have  been.  No- 
■where  has  Paul  praj-ers  for  the  dead,  which  is  fatal  to  the 
theory,  favoured  by  Alford  also,  that  he  was  dead.  God 
blesses  not  only  the  righteous  man  himself,  but  all  his 
household,  my  clialn— Paul  in  the  second,  as  in  his  first 
imprisonment,  was  bound  by  a  chain  to  the  soldier  who 
guarded  him.  17.  found  me— in  the  crowded  metropolis. 
So  in  turn  "  may  \\Qfind  mercy  of  the  Lord  in  that  day" 
when  the  whole  universe  shall  be  assembled.  18.  grant 
unto  him- as  Avell  as  "  unto  his  house  "  (v.  16).  tlie  Lord 
—who  rewards  a  kindness  done  to  His  disciples  as  if  done 
to  Himself  (Matthew  25.  45).  of— from  the  Lord;  "the 
Lord  "  is  emphatically  put  instead  of  "  from  Himself,"  for 
solemnity  and  emphasis  (2  Tliessalonlans  3.  5).  in  Iiow 
many  things— "how  many  acts  of  ministry  he  rendered." 
unto  me— Omitted  in  the  oldest  MSS.,  so  that  the  "minis- 
tered" may  include  services  rendered  to  others  as  well  as 
to  Paul,  very  ivell— rather  as  Greek,  "Thou  knowest 
better  "  (than  I  can  tell  thee,  seeing  that  thou  art  more  of 
a  regular  resident  at  Ephesus). 

CHATTER  II. 
Ver.  1-26.  Exhortations  ;  To  Faithfulness  as  a  Good 
Soldier  of  Christ  ;  Errors  to  be  Shunnej)  ;  The  Lord's 
Sure  Foundation;  The  Right  Spirit  for  a  Servant 
OF  Christ,  l.  Thou  tliercfore— following  my  example 
(ch.  1.  8,  12),  and  that  of  Onesiphorus  (ch.  1.  10-18),  and 
shunning  that  of  those  who  forsook  me  (ch.  1.  15).  my  son 
— CT«7d?-e«.  ought  to  imitate  their  father,  be  strong— Zi^., 
"be  invested  with  power."  Have  power,  and  show  thyself 
to  have  it;  implying  an  abidiiig  state  of  power,  in  tlie 
grace — the  element  iN  which  the  believer's  strength  has 
place.  Cf.  ch.  1.  7,  "God  hath  given  us  the  spirit  o{  poivei:" 
3.  among— CreeA,  "through,"  i.  e.,  with  the  attestation 
(lit.,  intervention)  of  many  witnesses,  viz.,  the  presbyters 
and  others  present  at  his  ordination  or  consecration  (1 
Timothy  4.  14;  6.  12).  commit— in  trust,  as  a  deposit  (ch.  1. 
14).  faitliful— The  quality  most  needed  by  those  having 
a  trust  committed  to  them,  -wlio— Greek,  "  (persons)  such 
as  shall  be  competent  to  teach  (them  to)  others  also."  Thus 
the  w.ay  is  prepared  for  Inculcating  the  duty  of  faithful 
endurance  (v.  3-13).  Thou  shonldest  consider  as  a  motive 
to  endurance,  th.at  thou  hast  not  only  to  keep  tlie  deposit 
for  thyself,  but  to  transmit  it  unimpaired  to  others,  who 
in  their  turn  shall  fulfil  the  same  office.  This  is  so  far 
from  supporting  oral  tradition  now,  tliat  it  rather  teaches 
how  precarious  a  mode  of  preserving  revealed  truth  itwas, 
depending,  as  it  did,  on  the  trustworthiness  of  each  indi- 
vidual in  the  chain  of  succession  ;  and  how  tliankful  we 
ought  to  be  that  God  Himself  has  given  the  wri.lten  Word, 
which  is  exempt  from  such  risk.  3.  Tliou  tliercfore  en- 
dure linrdness— The  oldest  JlSS.  have  no  "Thou  therefore,'" 
and  read,  "  Endure  hardship  with  "  (me).  "  Take  thy  share 
in  suffering."  [Conybeare  and  HowsoN.]  -i.  "No  one 
whilst  serving  as  a  soldier."  tlie  affairs,  etc.—"  the  busi- 
nesses of  life"  [Alford];  mercantile,  or  other  tlinn  mili- 
tary, him  ■who  liatli  clioscn  liiiii— the  general  who  at 
the  first  enlisted  him  as  a  soldier.  Paul  hinis(;lf  worked 
at  tcnt-maklng  (.Vets  18.  3).  Therefore  what  is  proliibited 
here  is,  not  all  other  s:ive  religiousoccupaf  ion,  but  the  be- 
coming entangled,  or  over-engrossed  therewitli.  5.  And — 
"  Moreover,"  strive  for  masteries— "strive  in  the  gao)(^" 

423 


The  Duty  of  a  Failh/ul  Servant 


2  TIMOTHY  II. 


in  Dividing  the  Word  Aright 


[Alford];  viz.,  the  great  national  games  of  Greece,  yet  is 
he  not  cro-*vned,  except— even  though  he  gain  the  victory. 
strive  la-\vfully — observing  all  the  conditions  of  both  the 
contest  (lieeping  within  the  bounds  of  the  course  and  stript 
of  his  clothes)  and  the  preparation  for  it,  viz.,  as  to  self- 
denj'ing  diet,  anointing,  exercise,  self-restraint,  chastity, 
decorum,  &c.  (1  Corinthians  9.  24-27).  6.  must  be  first 
partaker— Tlie  right  of  first  partaking  of  (he  fruits  belongs 
to  him  ivJio  is  labouring;  do  not  thou,  therefore,  relax  thy 
labours,  as  thou  wouldest  be  foremost  in  partaking  of  the 
reward.  Conybeare  explains  "  flrst,"  before  the  idler.  7, 
Consider  the  force  of  the  illustrations  I  have  given  from 
the  soldier,  the  contender  In  the  games,  and  the  husband- 
men, as  applying  to  thyself  in  thy  ministry,  and  tlie  Lord 
give  tliee,  &c.— The  oldest  MSS.  read,  "for  the  Lord  will 
give  thee  understanding."  Thou  canst  understand  my 
meaning  so  as  personally  to  apply  it  to  thyself;  for  the 
Lord  will  give  thee  understanding  when  thou  seekest  it 
from  Him  "  in  all  things."  Not  intellectual  perception,  but 
personal  appropriation  of  the  truths  metaphorically  ex- 
pressed, was  what  he  needed  to  be  given  him  by  the  Lord. 
8.  Rather  as  Greek,  "  Remember  Jest:s  Christ,  raised  from 
the  dead."  Remember  Christ  risen,  so  as  to  follow  Him. 
As  He  was  raised  after  deatli,  so  if  thou  wouldest  share  His 
risen  "life,"  thou  must  now  share  His  "death"  (v.  11).  The 
Greek  perfect  passive  participle,  implies  a  permanent  cha- 
racter acquired  by  Jesus  as  the  risen  Saviour,  and  our  per- 
manent interest  in  Him  as  such.  Christ's  resurrection  is  put 
prominently  forward  as  being  the  truth  now  assailed  (v. 
18),  and  tlie  one  best  calculated  to  stimulate  Timothy  to 
steadfastness  in  sharing  Paul's  sufferings  for  the  Gospel's 
sake  {Note,  v.  3).  my  Gospel— that  which  I  always 
taught,  of  the  seed  of  David— The  one  and  only  gene- 
alogy (as  contrasted  witli  the  "endless  genealogies," 
(I  Timothy  1.  4)  worth  thinking  of,  for  it  proves  Jesus 
to  be  the  Messiah.  The  absence  of  the  article  in  the 
Greek,  and  this  formula,  "of  the  seed  of  David"  (cf. 
Romans  1.  3),  imply  that  the  words  were  probably  part 
of  a  recognized  short  oral  creed.  In  His  death  He 
assured  us  of  His  humanity;  by  His  resurrection,  of  His 
divinity.  That  He  was  not  crucified  for  His  own  sin,  ap- 
pears from  His  resurrection ;  that  He  was  crucified,  shows 
that  He  bore  sin,  on  Him,  though  not  in  Him.  9.  Where- 
in—In  proclaiming  which  Gospel,  suffer  trovtble — lit., 
"evil."  I  am  a  sufferer  of  evil  as  though  I  were  a  doer 
of  evil,  bonds— (Cli.  1.  10.)  -ivord  .  .  .  not  bound  — 
Though  my  person  is  bound,  my  tongue  and  ray  pen  are 
not  (ch.  4.  17 ;  Acts  28.31).  Or  he  alludes  not  mei-ely  to  his 
cum  proclamation  of  the  Gospel,  though  in  chains,  but  to 
the  freedom  of  its  circulation  by  others,  even  tliough  his 
power  of  circulating  it  is  now  prescribed  (Philippians  1. 
18).  He  also  hints  to  Timothy,  that  he  being  free  ought  to 
be  the  more  earnest  in  the  service  of  it.  10.  Therefore— 
Because  of  the  anxiety  I  feel  that  the  Gospel  should  be 
extended;  that  anxiety  being  implied  in  r.  9.  endure- 
not  merely  "I  passively  suffer,"  but  "I  actively  and  per- 
severingly  endure,"  and  "am  ready  to  endure  patiently 
all  things."  the  elect- for  the  sake  of  the  Churcli :  all  the 
members  of  Christ's  spiritual  body  (Colossians  1.  21). 
they  .  .  .  also— as  well  as  myself:  both  God's  elect  not 
yet  converted  and  those  already  so.  salvation  . .  .  glory 
—not  only  salvation  from  wrath,  Ijut  gloi-y  in  7-eigni)igwith. 
Him  eternally  (v.  12).  Glory  is  the  full  expansion  of  salva- 
tion (Acts  2.  47 ;  Romans  8.  21-24,  30 ;  Hebrews  9.  28).  So 
grace  and  glory.  Psalm  84. 12.  11.  Greek,  "  Faithful  is  the 
saying."  For— For  the  fact  is  so  that,  "  if  we  be  dead  with 
Him  (the  Greek  aorist  tense  implies  a  state  once  for  all  en- 
tered into  in  past  times  at  the  moment  of  regeneration,  Ro- 
mans 6.  3,  4,  8;  Colossians  2. 12),  we  shall  also  live  with 
Him."  The  symmetrical  form  of  "the  saying,"  v.  11-13, 
and  the  rhythmical  balance  of  the  parallel  clauses,  makes 
it  likely,  they  formed  part  of  a  Church  hymn  (Note,  1  Tim- 
othy  3. 16),  or  accepted  formula,  perhaps  flrst  uttered  by 
some  of  the  Christian  "prophets"  in  the  public  assembly 
(1  Corinthians  14. 26).  The  phrase  "faithful  is  the  saying," 
which  seems  to  have  been  the  usual  formula  (cf.  1  Timo- 
thy 1. 15;  3. 1 ;  4.  9;  Titus  3.  8)  in  such  cases,  favours  this. 
la.  suffer— rather,  as  the  Greek  is  the  same  as  in  v.  10  "  If 
424 


we  endure  (with  Him),"  &c.  (Romans  8. 17).  reign  with 
him- The  peculiar  privilege  of  the  elect  Church  now  suf- 
fering with  Christ,  then  to  reign  with  Him  {yote,  1  Corin- 
thians 6. 2).  Reigning  is  something  more  than  mere  salva- 
tion  (Romans  5. 17;  Revelation  3. 21 ;  5.  10;  20.  4,  5).  deny— 
with  the  mouth.  As  "believe"  with  the  heart  follows,  v.  12. 
Cf.  the  opposite,  "confess  with  thy  mouth" and  "believe 
In  thine  heart"  (Romans  10.  9,10).  he  alsotvill  deny  us — 
(Matthew  10. 33.)  13.  believe  not—"  If  we  are  unbelievers 
{lit.,  unfaithful).  He  remains/at7/i/Mr'  (Deuteronomy  7. 9, 10). 
The  oldest  MSS.  read,  "i?'or  He  cannot  (it  is  an  impossibility 
that  He  should)  deny  Himself."  ^e  cannot  be  unfaithful 
to  His  word  that  He  will  deny  those  who  deny  Him,  though 
tye  be  not  faithful  to  our  profession  of  faith  in  Him  (Ro- 
mans 3.  3).  Three  things  are  impossible  to  God,  to  die,  to 
lie,  and  to  be  deceived  [Augustine,  Symbolism  ad  Catechu- 
menos,  1. 1]  (Hebrews  C.  18).  This  impossibility  is  not  one 
of  infirmity,  but  of  infinite  power  and  majesty.  Also,  in- 
directly, comfort  is  suggested  to  believers,  that  He  is  faith- 
ful to  His  promises  to  them ;  at  tlie  same  time  that  apos- 
tates are  shaken  out  of  their  self-deceiving  fancy,  that  be- 
cause they  change,  Christ  similarly  may  change.  A  warn- 
ing to  Timothy  to  be  steadfast  in  the  faith.  14.  theni^ 
those  over  whom  thou  dost  preside  (Titus  3. 1).  charging 
—Greek,  "  testifying  continually :"  "adjuring  them."  be- 
fore the  Lord- (1  Timothy  5.  21.)  that  they  strive  not 
about  -words — rather,  "strive  with  words:"  "  not  to  have 
a  (mere)  tuar  of  words"  (v.  23,  24 ;  1  Timothy  6.  4)  where  the 
most  vital  matters  are  at  stake  {v.  17, 18 ;  Acts  18. 15).  The 
oldest  MSS.  put  a  stop  at  "charging  them  before  tlie 
Lord"  (which  clause  is  thus  connected  with  "put  them  in 
remembrance")  and  read  the  imperative,  "  Strive  not 
thou  in  words,"  &c.  to  no  profit- not  qualifying 
"words;"  but  Greek  neuter,  in  apposition  with  "strive 
in  words,"  "(a  thing  tending)  to  no  profit,"  lit.,  "profit- 
able for  nothing;"  the  opposite  of  "meet  for  the  master's 
use"  {v.  21).  to  the  subverting — sure  to  subvert  (over- 
turn) the  hearers:  the  opposite  of  "edifying"  (building 
up)  (2  Corinthians  13..  10).  15.  Study— Greefc,  "Be  earn- 
est," or  "diligent."  to  show— GreeA:,  "present,"  as  in 
Romans  12.  1.  thyself— as  distinguished  from  those 
whom  Timothy  was  to  charge  [v.  14).  approved— tested 
by  trial :  opposed  to  "reprobate"  (Titus  1.  16).  workman 
— Alluding  to  Matthew  20. 1,  »S:c.  not  to  be  ashamed — by 
his  work  not  being  "approved"  (Philippians  1.  20).  Con- 
trast "deceitful  workers"  (2  Corinthians  11.  13).  rightly 
dividing—"  rightly  handling"  [  Vulgate] ;  "  rightly  admin- 
istering" [Alford];  itX,  cutting  "straight"  or  "right:" 
the  metaphor  being  from  a  father  or  a  steward  (1  Corin- 
thians  4.  1)  ei(«»igr  and  distributing  \)v&ii<\.  among  his  chil- 
dren [ViTRiNGA  and  Calvin]  (Luke  12.  42).  LXX.,  Prov- 
ei'bs  3.  6  and  11.  5,  use  it  of  "making  one's  way:"  so 
Bengel  here  takes  Paul  to  mean  that  Timothy  may 
make  ready  a  straight  way  for  "  tlie  word  of  truth,"  and 
may  himself  walk  straight  forward  according  to  this 
line,  turning  neitlier  to  the  riglit  nor  to  tlie  left,  "teach- 
ing no  other  doctrine"  (1  Timothy  1.  3).  Tlie  same  image 
of  a  way  appears-  in  the  Greek  for  "  increase"  {Note,  v.  16). 
The  opposite  to  "rightly  handling,"  or  "dispensing,"  is,  2 
Corinthians  2.17,  "corrupt  the  word  of  God."  truth— 
Greek,  "the  truth"  (cf.  v.  18).  16.  shun  — Zj7.,  "stand 
above,"  separate  from,  and  superior  to.  vain— opposed 
to  "the  truth"  (r.  15).  babblings — witli  loud  voice:  op- 
posed to  the  temperate  "word"  (Titus  3.  9).  increase— 
Greek,  "advance;"  lit.,  "strike  forward  :"  an  image  from 
pioneers  cutting  away  all  obstacles  before  an  advancing 
array.  They  pretend  progress  ;  the  only  kind  of  progrt.sa 
they  make  is  to  a  greater  pitch  of  impiety,  more  ungod- 
liness—GreeA,  "  a  greater  degree  of  impiety."  IT.  ivill  cat 
—lit.,  "will  have  pasture."  The  consuming  progress  of 
mortification  is  the  image.  They  pretend  to  give  rich 
spiritual  pasture  to  their  disciples:  the  onlj'  pasture  is 
that  of  a  spiritual  cancer  feeding  on  tlieir  vitals,  canher 
—a  cancer  or  gangrene.  Hynieneu»—( iVoZe,  1  Timothy  1. 
20.)  After  his  excommunication  he  seems  to  have  been 
re-admitted  into  the  Church  and  again  to  have  troubled 
it.  18.  errcA— Greek,  "missed  the  aim"  {Note,  1  Timothy 
6.  21),    l8  past  already— has  already  taken  place.  The  be« 


27te  Foundation  of  the  Lord  is  Sure. 


2  TIMOTHY  II. 


Timothy  is  Taught  Whereof  to  Beware. 


gliinings  of  the  subsequent  Gnostic  heresy  already  ex- 
isted. They  "  wrested"  (2  Peter  3.  16)  Paul's  own  words 
fRomansC.  4;  Ephesians  2.6;  Colossians  2. 12)  "to  their 
own  destruction,"  as  thougli  the  resurrection  was  merely 
the  spiritual  raising  of  souls  from  the  death  of  sin.  Cf. 
1  Corinthians  15.  12,  where  he  shows  all  our  hopes  of 
future  gloi'y  rest  on  the  literal  reality  of  the  resur- 
rection. To  believe  it  past  (as  the  Seleucians  or  Her- 
niians  did,  according  to  Axjgtjstine,  Ep.  119.  55,  ad  Jan- 
uarium,  sec.  4.),  is  to  deny  it  in  Its  true  sense,  over- 
tlirow — trying  to  subvert  "the  foundation"  on  wliicli 
alone  faith  can  rest  secure  (v.  19;  cf.  Titus  1.  11).  19. 
NevertUeless— Notwithstanding  the  subversion  of  their 
faith,  "  tlie  firm  foundation  of  God  standeth"  fast  (so  the 
Greek  ought  to  be  translated).  The  "  foundation"  here  is 
"  the  Church"  [Alfokd],  "  tlie  ground"  or  basement  sup- 
port "of  the  truth"  (1  Timothy  3.  15),  Christ  Himself 
being  the  ultimate  "foundation"  (1  Corinthians  3.  11). 
In  the  steadfast  standing  of  the  Church  there  is  involved 
the  steadfast  certainty  of  the  doctrine  in  question  (v.  18). 
Thus  the  "  house"  {v.  20)  answers  to  tlie  "  foundation  :"  it 
is  made  up  of  tiie  elect  whom  "  the  Lord  knoweth"  (ac- 
knowledgeth, recognizes.  Psalm  1.6;  Matthew  7.  23;  John 
10.14;  1  Corinthians  8.  3)  as  "His,"  and  wlio  persevere 
to  the  end,  tliough  others  "err  concerning  the  faith" 
(Matthew  24.  24;  John  10.  28;  Romans  10.  38,39;  1  John 
2. 19).  Bengel,  takes  "  the  foundation  "  to  be  the  immoveable 
faithfulness  of  God  (to  His  promises  to  His  elect  [CalvinJ). 
This  contrasts  well  witla  W\&  erring  from  the  faith  on  the 
part  of  tlie  reprobate,  v.  18.  Tliougli  they  deny  the  faith, 
God  abates  not  His  faithfulness  (cf.  i".  13).  having— seeing 
that  it  has.  [Ellicott.]  seal  —  inscription:  indicating 
ownership  and  destination;  inscriptions  were  often  en- 
graven on  a  "  foundation  "  stone  (Revelation  21. 14).  [Al,- 
FORD.]  Tliis  will  agree  with  the  view  tiiat  "the  founda- 
tion "  is  the  Church  (Ephesians  2.  20).  If  it  be  taken  God's 
immoveable  faithfulness,  tiie  "seal "  will  be  regarded  as  at- 
tached to  His  covenant  promise,  with  the  inscription  or 
legend,  on  one  side  of  its  round  surface,  "Tlie  Lord  know- 
eth (it  is  'knew'  in  LXX.,  Numbers  16.  5,  to  which  Paul 
here  alludes,  altering  it  for  his  purpose  by  tlie  Spirit) 
them  tliat  are  His;"  on  the  obverse  side,  "  Let  every  one 
that  nameth  (as  His  Lord,  Psalm  20.  7,  or  preacheth  in  His 
name,  Jeremiali  20.  9)  Christ,"  &c.  depart — Greek,  "stand 
aloof."  from  iniquity — (Isaiah  52.  11.)  In  both  clauses 
there  may  be  an  allusion  to  Numbers  16.  5,  26,  LXX. 
God's  part  and  man's  part  are  marked  out.  God  chooseth 
and  knoweth  His  elect;  our  part  is  to  believe,  and  by  the 
Spiritdepartfromalliniquity.an  unequivocal  proof  of  our 
being  the  Lord's  (cf.  Deuteronomy  29.  29;  Luke  13.23-27). 
St.  Lucian  when  asked  by  his  persecutors,  "  Of  what  coun- 
try art  thou?"  replied,  "I  am  a  Cliristian."  "What  is 
your  occupation  ?"  "I  am  a  Christian."  "  Of  what  fam- 
ily?" "I  am  a  Christian."  [Chrysostom,  Orationes,  75.] 
He  cannot  be  honoured  witli  the  name  Cliristian,  who 
dishonours  by  iniquity,  Christ,  the  Author  of  the  name. 
Blandina's  refreshment  amidst  her  tortures  was  to  say, "  I 
am  a  Christian,  and  ivith  us  Christians  no  evil  is  done." 
[EuSEBius,  Ecclesiastical  History,  5.  1.]  Apostasy  from  the 
faith  is  sure  soon  to  be  followed  by  indulgence  in  iniquity. 
It  was  so  with  the  false  teachers  (ch.  3.  2-8,  13).  30.  in  a 
great  liouse— i.  e.,  the  visible  professing  Christian  Cliui-ch 
(1  Timothy  3.  15).  Paul  is  speaking,  not  of  those  without, 
but  of  the  [visible]  family  of  God.  [Calvin.]  So  the  par- 
able of  tlie  sweep  net  (Matthew  13. 47-19)  gatliering  together 
of  every  kind,  good  and  bad :  as  tlie  good  and  bad  cannot 
be  distinguished  whilst  under  the  waves,  bat  only  wlien 
brouglit  to  shore,  so  believers  and  unbelievers  continue 
in  tlie  same  Cliurch,  until  the  judgment  makes  the  ever- 
lasting distinction.  "Tlie  ark  of  Noah  is  a  type  of  the 
Church  ;  as  in  the  former  there  were  together  tlie  leopard 
and  the  kid,  tlie  wolf  and  the  lamb;  so  in  the  latter,  the 
righteous  and  sinners,  vessels  of  gold  and  silver,  with  ves- 
sels of  wood  and  earth  "  [Jerome,  contra  Lncifcrianos,  302] 
(cf.  Matthew  20.  16).  vessels  of  gold  .  .  .  silver— precious 
and  able  to  endure  flre.  of  ■^vood  and  eartlt— worthless, 
fragile,  and  soon  burnt  (1  Corinthians 3. 12-15;  15. 47).  some 
. .  some— the  former  . . .  the  latter,  to  dishonour— (Pro- 


verbs 16.  4;  Romans  9.  17-23).  31.  If  a  man  .  .  .  purge 
himself  from  these— The  Greek  expresses  "  If  one  (ex.  gr., 
thou,  Timothy)  purify  himself  (so  as  to  separate)  from 
among  these"  (vessels  unto  dishonour),  sanctified- Set 
apart  as  wholly  consecrated  to  the  Lord,  and  meet— Some 
oldest  MSS.  omit  "  and."  the  master— rtz.,  of  "  the  house :" 
the  Lord.  Paul  liimself  was  such  a  vessel:  once  one 
amongst  those  of  earth,  but  afterwards  he  became  by 
grace  one  of  gold,  prepared  itnto  every  good  -^vork — 
(Ch.  3.  17;  Titus  3.1.)  Contrast  Titus  1.  16.  3r3.  also— 
Greek,  "But:"  in  contrast  to  "every  good  work,"  v.  21. 
flee — There  are  many  lusts  from  which  our  greatest  safety 
is  in  .flight  (Genesis  39. 12).  Avoid  occasions  of  sin.  From 
the  abstemious  character  of  Timothy  (1  Timothy  5.  23)  it 
is  likely  that  not  animal  indulgences,  but  tlie  impetu- 
osity, rash  self-confidence,  hastiness,  strife,  and  vain- 
glory of  young  men  (1  John  2.  14-16),  are  what  fte  is  here 
warned  against:  though  the  Spirit  probably  intended  the 
warning  to  include  boIJi  in  its  application  to  the  Church 
in  general,  youthful— Timothy  was  a  youth  (1  Timothy 
4.  12.  righteousness— The  opposite  of  "iniquity,"  i.e., 
unrighteousness  (v.  19;  cf.  1  Timothy  6. 11).  i)cacc,  Avith 
— rather  put  no  comma,  ^^ peace  ivith  them  that  call  on  the 
Lord  out  of  a  pure  heart''  (1  Timothy  1.  5;  Ephesians  6.  5; 
Colossians  3.  22).  We  are  to  love  all  men,  but  it  is  not 
possible  to  be  at  peace  with  all  men,  for  this  needs  com- 
munity of  purpose  and  opinion  ;  they  alone  who  call  on 
the  Lord  sincerely  [as  contrasted  with  the  false  teachers 
who  had  only  the  form  of  godliness,  ch.  3.  5,  8;  Titus  1. 15, 
16]  have  this  community  [TheodoretJ  (Romans  12.  18). 
33,  (Titus  3.  9.)  vinlearned-Greefc,  "  undisciplined  :"  not 
tending  to  promote  the  discipline  of  faith  and  morals 
(Proverbs  5.  23).  "Uninstructive:"  in  contrast  with  "in- 
structing" (v.  25),  and  "wise  unto  salvation'' (ch.  3.15), 
avoid — "decline."  24.  not  strive — "The  servant  of  the 
Lord"  must  imitate  his  master  in  not  striving  conf.en- 
tiously,  thougli  uncompromising  in  earnestly  contending 
for  the  faith  (Jude  3;  Matthew  12.  19).  gentle  unto  all 
men — "patient"  (Greek,  "patient  in  bearing  wrongs  ")  in 
respect  to  adversaries.  He  is  to  be  gentle  so  that  he  ma.y 
occasion  no  evils ;  patientso  that  he  maj'  endure  evils,  apt 
to  teach — Implj'ing  not  only  solid  teaching  and  ease  in 
teaching,  but  patience  and  assiduity  in  it.  [Bengel.]  35. 
instructing — Greek,  "disciplining,'"  instructing  with  cor- 
rection, which  those  who  deal  in  "uninstructive"  or  "un- 
disciplined questions"  need  (Notes,  r.  23;  1  Timothy  1.  20). 
those  that  oppose  themselves — Greek,  "oppositely  af- 
fected:" those  of  a  different  opinion,  if  .  .  .  peradven- 
ture — Gree/;,  "  if  at  any  time."  repentance — which  they 
need  as  antecedent  to  the  full  knowledge  (so  the  Greek  for 
"acknowledgment  ")  of  the  truth  (1  Timothy  2.  4),  their  minds 
being  corrupted  (ch.  3.  8),  and  their  lives  immoral.  The 
cause  of  the  spiritual  ignorance  which  prompts  such 
"questions"  is  moral,  having  its  seat  in  the  icill,  not  in 
the  intellect  (John  7. 17).  Therefore  repentance  is  their 
first  need.  That,  not  man,  but  God  alone  can  "give" 
(Acts  5.  31).  30.  recover  themselves— GrecA^,  "  awake  up 
to  soberness,"  wz.,  from  the  spiritual  intoxication  whereby 
they  have  fallen  into  the  snare  of  the  devil,  the  snare— 
(Ephesians  6. 11,  "  the  wiles  of  the  devil;"  1  Timothy  3.  7; 
6.  9.)  taken  captive  hy  him  at  his  -^vill— so  as  tofollotv  the 
will  of  "that"  (the  Greek  emphatically  marks  Satau 
thus)  foe.  However,  different  Greek  pronouns  stand  for 
"him"  and  "his;"  and  the  Greek  for  "taken  captive" 
means  not  "captivated  for  destruction,"  but  "jor  being 
saved  alive,"  as  in  Luke  5. 10,  "Thou  shalt  catch  men  to 
save  them  unto  life ;"  also  there  is  no  article  before  the 
Greek  participle,  which  the  English  Version  "who  are 
taken  captive,"  would  require.  Therefore,  translate, 
"That  they  may  awake,  &c.,  taken  as  saved  (and  willing) 
captives  by  him  (the  servant  of  the  Lord,  v.  24),  so  as  to 
follow  the  win  of  Him  (the  Lord,  v.  24,  or  "God,'  v.'iS). 
There  are  here  two  evils,  the  "snare"  and  sleep,  from 
M'hlch  they  are  delivered:  and  two  goods  to  which  they 
are  translated,  aivaking  and  deliverance.  Instead  of  Sa- 
tan's thrall  comes  the  free  and  willing  captivity  of  obedience 
to  Christ  (2  Corinthians  10.  5).  It  is  God  who  goes  before, 
giving  repentance  (v.  25) ;  then  the  work  of  His  servant  fol- 

425 


Coming  Evil  Days. 


2  TIMOTHY  III. 


Signs  of  Evil  Alretuhf. 


lowing  Is  sure  to  be.  crowned  with  success,  leading  the 
convert  henceforth  to  "live  to  the  will  of  God"  (Acts  22. 14; 
1  Peter  4.  2). 

CHAPTER    III. 

Ver.  1-17.  Coming  Evil  Days  :  Signs  of  Evil,  aleeady  : 
Contrast  in  the  Doctkine  and  Life  of  Paul,  which 
Timothy  should  Follow  in  accordance  with  His 
Early  Training  in  Scripture.  1.  also— Greek,  "but." 
last  days— preceding  Christ's  second  coining  (2  Peter  3.  3; 
Jude  18). . "  The  lattei-  times,"  1  Timothy  4. 1,  refer  to  a  period 
not  so  remote  as  "  the  last  days,"  viz.,  the  long  days  of  Pa- 
pal and  Greek  anti-Christianity,  perilons— lit.,  "  difficult 
times,"  in  which  it  is  difficult  to  know  what  is  to  be  done: 
"grievous  times."  sUall  come — Greek,  "s.haW  be  immi- 
nent;" "shall  come  unexpectedly."  [Bengel.]  3.  men 
—in  the  professing  Church.  Cf.  the  catalogue,  Romans  1. 
29,  (tc,  where  much  the  same  sins  are  attributed  to 
heathen  men,  it  shall  be  a  relapse  into  virtual  heathen- 
dom, with  all  its  beixst-like  propensities,  whence  the  sym- 
bol of  it  is  "a  beast"  (Revelation  13.  1, 11, 12,  &c. ;  17.  3,  8, 
11).  co^re.to^\a— translate,  "money-loving,"  a  distinct  Greek 
word  from  that  for  "covetous"  (Kote,  CoIossians3. 5).  Tlie 
cognate  Greek  substantive  (1  Timothy 6. 10)  is  so  translaled, 
"the  love  of  'money  is  a  (Greek,  not  "the")  root  of  all  evil." 
boasters— empty  boasters  [Alford];  boasting  of  having 
what  they  have  not.  proud— overweening:  lit.,  showing 
themselves  above  tlieir  fellows.  Waspliemous— rather, 
"evil-speakers,"  revilers.  disobedient  to  parents — The 
character  of  the  times  is  even  to  be  gathered  especially 
from  the  manners  of  the  young.  [Bengel.]  nutUauk- 
fnl— The  obligation  to  gratitude  is  next  to  ihatoi  obedience 
to  parents,  unboly — irreligious  [Alfoiid];  inobservant 
of  tlie  offices  of  piety.  3.  truce-breaUcrs — rather  as  the 
Greek  is  translated  Romans  1.  31,  "implacable."  false 
accusers— slanderers  (1  Timothy  3.  11 ;  Titus  2.  3).  incon- 
tinent, fierce— at  once  both  soft  and  hard :  incontinently 
indulging  themselves,  and  inhuman  to  others,  despisers, 
&c. — "no  lovers  of  good"  [Alford];  tlie  opposite  of  "a 
lover  of  good"  (Titus  1. 8).  4.  lieady— precipitate  in  action 
and  in  passion,  liigli-minded— Zi7.,  "pufTed  up"  with 
pride,  as  witli  smoke  blinding  them,  lovers  of  pleasure 
.  .  .  God — Love  of  pleasure  destroys  the  love  and  sense  of 
God.  5.  form— outward  semblance,  godliness— piety, 
denying  —  rather  as  Greek,  "having  denied,"  i.  e.,  re- 
nounced, tlie  power— the  living,  regenerating,  sanctify- 
ing influence  of  it.  turn  away— implying  that  some  of 
such  characters,  forerunners  of  the  last  days,  were  al- 
ready in  the  Church.  6.  of  tbis  &ort— Greek,  "of  these," 
such  as  were  described  {v.  5).  creep  Into— stealtliily. 
laden  witli  sins— (Isaiah  1.  4)— applj'ing  to  the  "silly 
women"  whose  consciences  are  burdened  with  sins,  and 
so  are  a  ready  prey  to  the  false  teachers  who  promise  ease 
of  concience  if  they  will  follow  them.  A  bad  conscience 
leads  easily  to  shipwreck  of  faith  (1  Timothy  1. 19).  di- 
vers lusts— not  only  animal  lusts,  but  passion  for  change 
in  doctrine  and  manner  of  teaching;  the  running  after 
fashionable  men  and  fashionable  tenets,  drawing  them 
in  the  most  opposite  directions.  [Alforp.]  7.  Ever 
learning— some  new  point,  for  mere  curiosity,  to  the  dis- 
paragement of  what  they  seemed  to  know  before,  tlie 
lsno-»vledge— Gj-eeA;,  "the  perfect  knowledge;"  tlie  only 
safeguard  against  further  novelties.  Gnosticism  laid 
hold  especially  of  the  female  sex  [Iren.s;us,  1. 13.  3.]:  so 
Roman  Jesuitism.  8.  liow—Greek,  "But;"  it  is  no  won- 
der there  should  be  now  such  opp.onents  to  the  truth,  for 
their  prototypes  existed  in  ancient  times.  [Alford.] 
Jannes  .  .  .  Jambres— Traditional  names  of  the  Egyp- 
tian magicians  who  resisted  Moses  (Exodus  7. 11,  22),  de- 
rived from  "  the  unwritten  teaching  of  the  Jews."  [The- 
ODORET.]  In  a  point  so  immaterial  as  the  names,  where 
Scripture  had  not  recorded  them,  Paul  takes  the  names 
which  general  opinion  had  assigned  the  magicians. 
EuSEBius,  Prceparatia  Evangelica,  quotes  from  Nume- 
Nius,  "Jannes  and  Jambres  were  saa'cd  scribes  (a  lower 
order  of  priests  in  Egypt)  skilled  in  magic."  Hiller  in- 
terprets Jannes  from  the  Abyssinian  language  a  trickster, 
and  Jambres  a  juggler  (Acts  13.8).  resist— "withstand," 
426 


as  before.  They  did  so  by  trying  to  rival  Moses*  miracles. 
So  the  false  teachers  shall  exhibit  lying  wonders  in  the 
last  days  (Matthew  21.21;  2  Thessalonians  2.9;  Revela- 
tion 13,  14,  15),  reprobate— j?icqpa6Ze  of  testing  the  truth 
(Romans  1.  28).  [Bengel.]  Alford  takes  passively, 
"not  abiding  the  test;"  rejected  on  being  tested  (Jere- 
miah 6.  30).  9.  tbey  sliall  proceed  no  furtlier— tliough 
for  a  time  (ch.  2.  16)  "  they  shall  advance  or  proceed  (Eng- 
lish Version,  'increase')  unto  more  ungodliness,"  yet 
there  is  a  final  limit  beyond  which  they  shall  not  be 
able  to  "proceed  further"  (Job  38. 11;  Revelation  11.  7, 11). 
They  themselves  shall  "wax  worse  and  worse"  (v.  13),  but 
they  shall  at  last  be  for  ever  prevented  from  seducing 
others.  "Often  malice  proceeds  deeper  down,  when  it 
cannot  extend  itself."  [Bengel.]  their  folly— ;«.,  "d(»- 
mentation:"  tvise  though  they  tliink  themselves,  sliall 
be  manifest — Greek,  "shall  be  brought  forth  from  con- 
cealment into  open  day"  [Bengel]  (1  Corinthians  4.  5), 
as  theirs  .  .  .  was— as  tliat  of  tliose  magicians  was,  when 
not  only  could  they  no  longer  try  to  rival  Moses  in  send- 
ing boils,  but  the  boils  fell  upon  themselves:  so  as  to  the 
lice  (Exodus  8.  18;  9.  11).  10.  fully  known— lit.,  "fully 
followed  up"  and  traced,  viz.,  witli  a  view  to  following  me 
as  thy  pattern,  so  far  as  I  follow  Ciirist;  the  same  Greek 
as  Luke  1.  3,  "having  had  perfect  understanding  of  all 
tilings."  His  pious  mother  Lois,  and  grandmotlier  Eu- 
nice, would  recommend  him  to  study  fully  PnuVs  Chris- 
tian course  as  a  pattern.  He  had  not  been  yet  the  com- 
panion of  Paul  at  the  time  of  the  apostle's  persecutions  in 
Antioeh,  Iconium,  and  Lystra  (Acts  13.  50;  14.  5, 19),  but  is 
first  mentioned  as  sucli  Acts  10. 1-3.  However,  he  was  "a 
disciple"  already,  when  introduced  to  us  in  Acts  16. 1-3; 
and  as  Paul  calls  him  "my  own  son  in  tlie  faith,"  he 
must  have  been  converted  by  tlie  apostle  previously; 
perhaps  in  the  visit  to  those  parts  three  years  before. 
Hence  arose  Timothy's  knowledge  of  Paul's  persecutions, 
which  were  the  common  talk  of  the  churches  in  those 
regions  about  the  time  of  his  conversion.  The  incidental 
allusion  to  them  here  forms  an  undesigned  coincidence  be- 
tween the  history  and  the  Epistle,  indicating  genuineness. 
[Paley's  Ilorce  Paulince.]  A  forger  of  Epistles  from  the 
Acts  would  never  allude  to  Timothy's  knowledge  of  perse- 
cutions, when  that  knowledge  is  not  expressly  men- 
tioned in  the  history,  but  is  only  arrived  at  by  indirect 
inference;  also  the  omission  of  Derbe  here,  in  the  Epistle, 
is  in  minute  accordance  with  the  fact  that  in  Derbe  no 
persecution  is  mentioned  in  the  history,  though  Derbe  and 
Lystra  are  commonly  mentioned  together.  The  reason 
why  he  mentions  his  persecutions  before  Timothy  be- 
came his  companion,  and  not  those  subsequent,  was 
because  Timothy  was  familiar  with  the  latter  as  an  eye- 
witness, and  Paul  needed  not  to  remind  him  of  them,  but 
the  former  Timothy  had  traced  up  by  seeking  the  infor- 
mation from  others,  especially  as  the  date  and  scene  of 
them  was  the  date  and  scene  of  his  own  conversion. 
doctrine — "teaching."  manner  of  life — "conduct,"  "be- 
haviour." purpose — The  Greefc  is  elsewhere  usually  used 
of  God's  "purpose."  But  here,  as  in  Acts  11.  23,  of  Paul's 
determined  "purpose  of  heart  in  cleaving  unto  the 
Lord."  My  set  aim,  or  resolution,  in  my  apostolic  func- 
tion, and  in  every  action  is,  not  my  selfish  gain,  lint  the 
glory  of  God  in  Clirist.  long-suflferlng— towards  my  ad- 
versaries, and  tlie  false  teachers ;  towards  brethren  in  bear- 
ing their  infirmities;  towards  the  unconverted,  and  the 
lapsed  when  penitent  (ch.4.  2;  2  Corinthians  6.6;  Gala- 
tians  5.22;  Epliesians  4.2;  Colossians  3.12).  charity — 
Love  to  all  men.  patience — "  endurance :"  patient  continu- 
ance in  well-doing  amidst  adversities  (v.  11 ;  Romans  2. 7). 
11.  afflictions— "sufferings."  wliicit— Greek,  "such  as." 
in  Antioeh— of  Pisidia  (Acts  13. 14, 50, 51).  Iconium— (Acts 
14.1-5.)  Lystra— (Acts  14. 6, 19.)  what— How  grievous,  out 
of .  .  .  all .  . .  Iiord  delivered  me— (Ch.  4. 17 ;  Psalm  34. 17 ;  2 
Corinthians  1. 10.)  An  encouragement  to  Timothy  not  to 
fear  persecutions.  13.  Yea,  and— An  additional  consid- 
eration for  Timothy:  if  he  tvishes  to  live  godly  in  Christ, 
he  must  make  up  his  mind  to  encounter  persecution. 
tlta.t  vrill— Greek,  "all  whose  imll  is  to  live,"  &c.  So  far 
should  persecution  be  from  being  a  stumbling-block  to 


FAC-SIMILES  OF  ANCIENT  COINS. 


TETRADRACHM    (aTTIC   TALENT)    OF   LYSIMACHUS, 

KING   OF   TIIKACE. 

Obv.,  Head  of  Alexander  the  Great  as  a  youne  Jupiter  A mmott. 
Rev.,  Pallas  seated  to  leJt,  holdiDg  a  Victory. 


COLONIAL   COIN   OF   CORINTH. 

On  the  obverse  the  head  of  Antoninus  Pius  ;   on  the  reverse  the 
port  olCenchrece,  vrith  c.  i»  i.  c,  that  is,  coirOMA  lavs  <vija 

GORINTHOI. 


COPPER  COIN  OF  CYPRUS,  UNDER  EMP.  CLAUDIUS. 
Obv.,  [CL]AVDIVS.  CAESA[R].     Head  of  Enip.  to  left.     Rev., 

Em  KoauNior  n[POKA]or  angtha  KrnpiuN. 


TETRADRACHM    OF    COS, 
(Phoenician  1  talent.)      Obv.,  Head  of  young  Hercules  to 

right.    Rev.,  crab     MoXXISiN'     *  "  ""  '*'*'        ^•'nui 

dotted  square. 


DENARIUS   OF   TIBERIUS. 

Obv.,  TI  CAESAR  DIVI  AVG  F  AVGVSTVS.  Head  of 
Tiberius,  laureate,  to  the  right  (Matt.xiii.  19,50,21.)  Rev., 
FONTIF.  MAXI.M.,  seated  fenule  figure  to  the  right. 


GREEK   IMPERIAL   COPPER   COIN   OF   EPHESUS  AND 
SMYRNA   ALLIED   COftdvuta) ; 

Domitia,  with  name  of  proconsul.    Obv.,  Epbesian  Diana. 
Acta  xix.  'ii. 


COIN   Of  ANTIOCH   IN   PISIDIA. 

Coins  of  this  description  ■ 


COIN   OF   ANTIOCH   IN   PISIDIA. 
I  circulation  When  Antioch  and  Caesarea  were  visited  by  St.  Paul. 


Paul  Appeals  to  Timothy's 


2  TIMOTHY  III. 


Knowledge  of  his  Life. 


Timothy,  he  should  consider  it  a  mark  of  the  pious.  So 
the  same  Greek  is  used  of  the  same  tiling,  Luke  14.  23,  33, 
"intending  (Greek,  tvis?iing)  to  build  a  tower  .  .  .  counteth 
the  cost."  live  godly  in  Christ— (Galatians  2.  20;  Philip- 
piansl. 21.)  Tliere  is  no  godliness  (Greek,  "piously")  or 
piety  out  of  Christ.  The  world  easily  puts  up  with  the 
maslc  of  a  religion  wlilcli  depends  on  itself,  but  the  piety 
whicli  derives  its  vigour  directly  from  Christ  is  as  odious 
to  modern  Christians  as  it  was  to  tlie  ancient  Jews.  [Bex- 
OEL.]  sUall  suffer  persecution— and  ■will  not  decline  it 
(Galatians  5.  11).  Bishop  Pearson  proves  the  Divine 
origination  of  Christianity  from  its  success  being  inex- 
plicable on  the  supposition  of  its  being  of  human  origin. 
The  nature  of  its  doctrine  was  no  way  likely  to  command 
success:  (1)  it  condemned  all  other  religions,  some  estab- 
lished forages;  (2)  it  enjoins  precepts  ungrateful  to  flesh 
and  blood,  the  niortifyiug  of  the  flesli,  the  love  of  enemies, 
and  the  bearing  of  the  cross;  (3)  it  enforces  these  seem- 
ingly unreasonable  precepts  by  promises  seemingly  in- 
credible; not  good  things  such  as  afford  complacency  to 
our  senses,  but  such  as  cannot  be  obtained  till  after  this 
life,  and  presuppose  what  then  seemed  impossible,  the 
resurrection;  (4)  it  predicts  to  its  followers  what  would 
seem  sure  to  keep  most  of  the  world  from  embracing  it, 
persecT-Uions.  13.  Reason  why  persecutions  must  be  ex- 
pected, and  these  becoming  worse  and  worse  as  tlie  end 
approaches.  The  breach  between  light  and  darkness,  so 
far  from  being  healed,  shall  be  widened.  [Alford.]  evil 
men — in  contrast  to  the  "godly"  (v.  12).  seducers — lit., 
"conjurors."  Magical  arts  prevailed  at  Ephesus  (Acts  19. 
19),  and  had  been  renounced  by  many  Ephesians  on  em- 
bracing Christianity  :  but  now  when.  Paul  was  writing  to 
Ephesus,  symptoms  of  a  return  to  conjuring  tricks  ap- 
peared: an  undesigned  coincidence.  [Burton.]  Prob- 
ably sorcery  will  characterize  the  final  apostasy  (Revela- 
tion 13. 15;  18.23;  22. 15).  %vax  -wov^e—lit.,  "advance  in  the 
direction  of  worse"  (Xote,  v.  9).  Not  contradictory  to 
that  verse:  there  tlie  diffusion  of  the  evil  was  spoken  of; 
yiere  its  intensity.  [Alford.]  deceiving,  and  being  de- 
ceived—He who  has  once  begun  to  deceive  others,  is  the 
less  easily  able  to  recover  himself  from  error,  and  the 
more  easily  embraces  in  turn  the  errors  of  others.  [Ben- 
gel.]  14.  But . .  .  thou— Whatever  tliey  may  do.  Resum- 
ing the  thread  begun  at  v.  10.  learned— from  me  and  thy 
mother  and  grandmother  (ch.  1.  5 ;  2.  2).  assured  of— from 
Scripture  (v.  15).  of -ivhoni— plural,  not  singular,  la  the 
oldest  MSS.,  "from  what  teacliers."  Not  only  froiii  me, 
but  from  Lois  and  Eunice.  15.  from  a  child— ii7.,  "from 
au  infant."  The  tender  age  of  tlie  first  dawn  of  reason  is 
that  wherein  the  most  lasting  impressions  of  faitli  may 
be  made,  holy  Scriptures— The  Old  Testament  taught  by 
his  J«fess  mother.  An  undesigned  coincidence  with  ch. 
1.5;  Acts  lii.  1-3.  able  —  in  themselves:  though  through 
men's  own  fault  they  often  do  not  in  fact  make  men  sav- 
ingly alive,  wise  unto  salvation — i.  e.,  u-ise  unto  the 
attainment  of  salvation.  Contrast  "folly"  (v.  9).  Wise 
also  in  extending  it  to  others,  throvigli  faith— as  the  in- 
strument of  tills  wisdom.  Each  knows  Divine  things  only 
asjar  as  Ids  own  experience  in  himself  exlemls.  He  who 
has  not  faith,  has  not  wisdom  ot  salvation.  -»v3»ich  is  in— 
i.  e.,  rests  on  Christ  Jesus.  16.  All  Hcripture— Greek, 
"Every  Scripture,"  i.  e., Scripture  in  its  every  part.  How- 
ever, English  Version  is  sustained,  lliough  the  Greek  ar- 
ticle be  wanting,  by  the  technical  use  of  the  term  "Scrip- 
ture" being  so  notorious  as  not  to  need  the  article  (cf. 
GreeA:,  Ephesians  3. 15;  2.21).  The  Greek  is  never  used  of 
writings  ingeneral,  but  only  of  the  sacred  .Scriptures.  The 
position  of  the  two  Greek  adjectives  closely  united  by 
"and,"  forbids  our  taking  the  one  as  an  epithet,  the  other 
as  predicated  and  translated  as  Alfoud  and  Ellicott, 
"  Every  .Scripture  given  by  inspiration  of  God  is  also  prof- 
itable." Vulgate  in  the  best  ]VJSS.,  favours  English  Ver- 
sion. Clearly  the  adjectives  are  so  closely  connected,  that 
as  surely  as  one  is  a  predicate,  the  other  must  be  so  too. 
Alfoud  admits  his  translation  to  be  harsli,  though  legit- 
iiiiato.  It  is  better  with  English  Ve)-sio7i  to  take  it  in  a 
construction  legitimate,  and  at  the  same  time  not  harsli. 
The  Greek,  "God-Inspired,"  is  found  nowhere  else.    Most 


of  the  New  Testament  books  were  written  when  Paul 
wrote  this  his  latest  Epistle:  so  he  includes  in  the  clause 
"All  Scripture  is  God-inspired,"  not  only  the  Old  2'esto 
ment,  in  whicli  alone  Timothy  was  taught  when  a  child 
(V.  15),  but  the  New  Testament  books  according  as  they 
were  recognized  in  the  churches  which  had  men  gifted 
with  "discerning  of  spirits,"  and  so  able  to  distinguish 
really  inspired  utterances,  persons,  and  so  tlieir  writings 
from  spurious.  St.  Paul  means,  "All  Scripture  is  God-in- 
spired and  therefore  useful:"  because  xvc  see  no  utility  in 
any  words  or  portion  of  it,  it  does  not  follow  it  is  not  God- 
inspired.  It  is  useful,  because  God-inspired,  not  God-in- 
spired, because  useful.  One  reason  for  the  article  not 
being  before  the  Greek,  "Scripture,"  may  be  tliat,  if  it 
had,  it  might  be  supposed  that  it  limited  the  sense  to  the 
hiei-a  grammata,  "Holy  Scriptures"  (v.  15)  of  the  Old  Testa- 
ment, whereas  here  the  assertion  is  more  general:  "ail 
Scripture"  (cf.  Greek,  2  Peter  1.20).  The  translation,  "all 
Scripture  that  is  God-inspired  is  also  useful,"  would  im- 
ply that  there  is  some  Scripture  whicli  is  not  God-inspired. 
But  this  would  exclude  the  appropriated  sense  of  the 
word  "Scripture;"  and  who  would  need  to  be  told  that 
"all  Divine  Scripture  is  iisefuV  ("profitable")?  Hebrews 
4. 13  would,  in  Alford"s  view,  have  to  be  rendered,  "  AU 
naked  things  are  also  open  to  the  eyes  of  Him,"  &c.'.  so 
also  1  Timothy  4.  4,  which  would  be  absurd.  [Tregelle3 
071  Daniel.']  Knapp  well  defines  inspiration,  "An  extra- 
ordinary Divine  agency  upon  teachers  whilst  giving  in- 
struction, whether  oral  or  written,  by  which  they  were 
taught  how  and  what  tliey  should  speak  or  write"  (cf 
2  Samuel  23.1;  Acts  4.25;  2  Peter  1.21).  The  inspiration 
gives  the  Divine  sanction  to  all  the  words  of  Scripture, 
though  those  words  be  the  utterances  of  llie  individual 
writer,  and  only  in  special  cases  revealed  directly  by  God 
(1  Corinthians  2. 13).  Inspiration  is  here  predicated  of  the 
writings,  "  all  Scripture,"  not  of  the  persons.  Tiie  question 
is  not  how  God  has  done  it;  it  is  as  to  the  word,  not  the 
men  who  wrote  it.  "What  we  must  believe  is  that  He  ha» 
done  it,  and  that  all  the  sacred  writings  are  everywliere 
inspired,  though  not  all  alike  matter  of  special  revelation; 
and  that  even  the  very  ivords  are  stamped  with  Divine 
sanction,  as  Jesus  used  tliem  (ex.  gr.,  in  the  temptation, 
and  John  10.34,  35),  for  deciding  all  questions  of  doctrine 
and  practice.  Tliere  are  degrees  of  revelation  in  Scripture, 
but  not  of  inspiration.  The  sacred  writers  did  not  even 
always  know  the  full  signiflcaucy  of  their  own  God-in- 
spired words  (1  Peter  1. 10,  11, 12).  Verbal  inspiration  doea 
not  mean  mechanical  dictation,  but  "ail  Scripture  is  (so) 
inspired  by  God,"  that  every  thing  in  it,  its  narratives, 
prophecies,  citations,  the  whole  —  ideas,  phrases,  and 
words— are  such  as  He  saw  fit  to  be  there.  The  present 
condition  of  tl\e  text  is  no  ground  for  concluding  against 
the  original  text  being  inspired,  but  is  a  reason  why  we 
should  use  all  critical  diligence  to  restoi-e  the  original  in- 
spired text.  Again,  inspiration  may  be  accompanied  by 
revelation  or  not,  but  it  is  as  mucli  needed  for  writing 
knoicn  doctrines  or  facts  authoritatively,  as  for  commu- 
nicating new  truths.  [Tf.egelles.]  The  omission  hero 
of  the  substantive  verb  is,  I  tliink,  designed  to  mark  that, 
not  only  the  Scripture  then  existing,  but  what  was  still  to 
be  tvritten  till  the  canon  should  be  completed,  is  Included  as 
God-inspired.  The  Old  Testament  law  was  the  .school- 
master to  bring  us  to  Clirist;  so  it  is  appropriately  said 
to  be  "able  to  malce  wise  unto  salvation  through  faith 
in  Jesus  Christ:"  the  term  wisdom  being  appropriated 
to  a  knowledge  of  the  relations  between  the  Old  and 
New  Testaments,  and  opposed  to  the  pretended  wisdomoi 
the  false  teachers  (1  Timothy  1.7,8).  doctrine— GreeA, 
"teaching,"  i.  e.,  teaching  the  ignorant  dogmatic  truths 
whicli  they  cannot  otherwise  know.  He  so  uses  the  Old 
Testament,  Romans  1.  17.  reproof—"  refutation,"  con- 
victing the  erring  of  their  error.  Including  polemical 
divinity.  As  an  example  of  this  use  of  the  Old  Testa- 
ment, cf.  Galatians  3.  6,  13,  16.  "Doctrine  and  reproof" 
comprehend  tlie  speculative  parts  of  divinity.  Next  follow 
the  practical:  Scripture  is  profitable  for  (1.)  correction 
{Greek,  "setting  one  right;"  cf.  an  example,  1  Corintli- 
ians  10.1-10)  and  instruction  (Greek,  "disciplining,'"  aa  a 

427 


Solemn  Charge  to  Timothy. 


2  TIMOTHY  IV. 


Nearness  of  the  Apostie^s  Death, 


father  does  his  child,  JS^ote,  ch.  2.  25;  Ephesians  6.  4;  He- 
brews 12.  5, 11,  or  "training"  by  Instruction,  warning,  ex- 
ample, kindnesses,  promises,  and  chastisements ;  cf.  an 
example,  1  Corinthians  5. 13).  Thus  the  whole  science  of 
theology  is  complete  in  Scripture.  Since  Paul  is  speaking 
of  Scripture  in  general  and  in  the  notion  of  It,  the  only 
general  reason  why,  in  order  to  perfecting  the  godly  (v.  17), 
it  should  extend  to  every  department  of  revealed  truth, 
must  be  that  it  was  intended  to  be  the  complete  and  suf- 
ficient rule  in  all  things  touching  perfection.  See  Article 
VL,  Common  Prayer  Book,  in— Greek, "  instruction  which 
is  in  righteousness,"  as  contrasted  with  the  "  instruction" 
in  wordly  rudiments  (Colossians  2.  20,  22).  17.  inau  of 
God— (iVbte,  1  Timothy  6.  11.)  perfect,  tlirouglily  f«T- 
nUhed— Gr.,  "thoroughly  perfected,"  and  so  "perfect." 
The  man  of  God  is  perfectly  accoutred  out  of  Scripture 
for  his  work,  whether  he  be  a  minister  (cf.  ch.  4.  2  with 
ch.  3.  16)  or  a  spiritual  layman.  No  oral  tradition  is 
needed  to  be  added. 

CHAPTER    IV. 

Ver.  1-22.  Solemn  Charge  to  Timothy  to  do  His  Duty 

ZEALOUSLY,  FOR  TIMES  OF  APOSTASY  ARE  AT  HAND,  AND 
THE  APOSTLE  IS  NEAR  HIS  TRIUMPHANT  END  •  REQUESTS 

Him  TO  Come  and  Bring  Mark  ayith  him  to  Rome,  as 
Luke  alone  is  with  him,  the  Others  having  Gone  : 
ALSO  HIS  Cloak  and  Parchment  :  Warns  him  against 
Alexander:  Tells  what  Befell  him  at  his  First 
Defence  :  Greetings  :  Benediction,  l.  cUnrge— Gree^-, 
"adjure."  therefore— Omitted  in  the  oldest  MSS.  tlie 
liord  Jesiis  Clirist— The  oldest  MSS.  read  simply,  "  Clirist 
Jesus."  sliall  judge — His  commission  from  God  is  men- 
tioned. Acts  10.  42 ;  his  resolution  to  do  so,  1  Peter  4.  5 ;  the 
execution  of  his  commission,  here,  at  liis  appearing — 
The  oldest  MSS.  read,  "and"  for  "at;"  then  translate,  "(I 
charge  thee  before  God,  &c.)  and  by  His  appearing."  and 
Iiis  kingdom— to  be  set  at  His  appearing,  when  we  hope 
to  reign  with  him.  His  kingdom  is  real  now,  but  not  vis- 
ible. It  shall  then  be  botli  real  and  visible  (Luke  22. 18, 
30 ;  Revelation  1.  7 ;  11. 15 ;  19.  6).  Kow  he  reigns  in  the  midst 
of  His  enemies  expecting  till  they  shall  be  overthrown 
(Psalm  110.2;  Hebrews  10.  13).  Then  He  shall  reign  with 
His  adversaries  prostrate.  3.  PreacU — Lit.,  "  procliiim  as 
a  hei-ald."  Tlie  term  for  the  discourses  in  the  synagogue 
was  Daraschoth  ;  the  corresponding  Greek  term  (implying 
dialectial  stj^le,  dialogue,  and  discussion,  Acts  17.  2, 18 ;  18. 
4,  19)  is  applied  in  Acts  to  discourses  in  the  Cliristian 
Churcli.  Justin  Martyr,  Apology  2,  describes  the  order 
of  public  worship,  "  On  Sunday  all  meet,  and  the  writings 
of  the  apostles  and  prophets  are  read;  tlieu  tlie  president 
delivers  a  discourse;  after  this  all  stand  up  and  pray; 
then  there  is  offered  bread  and  wine  and  water;  the  pres- 
ident likewise  prays  and  gives  thanks,  and  the  people 
solemnly  assent,  saying,  Amen."  The  bishops  and  pres- 
byters had  the  right  and  duty  to  preach,  but  they  some- 
times called  on  deacons,  and  even  laj'men,  to  preach. 
EusEBius,  Ecclesiastical  History,  G.  19;  in  this  the  Church 
imitated  the  synagogue  (Luke  4.  17-22;  Acts  13.  15,  IC).  lie 
instant— t.  e.,  urgent,  earnest,  in  the  wliole  work  of  the 
ministry,  in  season,  out  of  season — i.  e.,  at  all  seasons; 
whether  they  regard  your  speaking  as  seasonable  or  un- 
Beasouable.  "Just  as  the  fountains,  though  none  may 
draw  from  them,  still  flow  on;  and  the  rivers,  though  none 
drink  of  them,  still  run ;  so  must  we  do  all  on  our  part  in 
Bpeaking,  though  none  give  heed  to  us."  [Chrysostom, 
Homily,  30.,  vol.  5.,  p.  221.]  I  think  with  Chrysostom, 
there  is  included  also  the  idea  of  times  whether  season- 
able or  unseasonable  to  Timothy  himself;  not  merely  when 
convenient,  but  when  inconvenient  to  thee,  night  as  well 
as  day  (Acts  20. 31),  in  danger  as  well  as  in  safety,  in  prison 
and  when  doomed  to  death  as  well  as  when  at  large,  not 
only  in  church,  but  everywhere  and  on  all  occasions, 
Whenever  and  wherever  the  Lord's  work  requires  it. 
reprove— " convict,"  "confute."  with.— Greek,  "in  (the 
element  in  whicli  the  exhortation  ought  to  have  place)  all 
long-suffering  (ch.  2.  24,  25;  3. 10)  and  teaching  ;"  cf.  ch.  2. 
21,  "apt  to  teach."  The  Greek  for  "doctrine"  here  is  di- 
428 


dache,  but  in  ch.  3. 16  didascalia.  "Didasealia"  is  what  one 
receives;  didache  is  what  is  communicated.  [Tittmann.] 
3.  they— professing  Christians,    sound  doctrine— GreeAr, 

"  the  sound  (Note,  1  Timothy  1. 10)  doctrine"  (didascalias) 
or  "teaching,"  viz.,  of  the  Gospel.  Presently  follows  the 
concrete,  "teachers."  after  tlteir  own  lusts— instead  of 
regarding  the  will  of  God  they  dislike  being  interrupted 
in  their  lusts  by  true  teachers,  heap — one  on  another; 
an  indiscriminate  mass  of  false  teachers.  Variety  de- 
lights itching  ears.  "He  who  despises  sound  teaching, 
leaves  sound  teachers;  they  seek  instructors  like  them- 
selves." [Bengel.]  It  is  the  corruption  of  the  people  in 
the  first  instance,  that  creates  priestcraft  (Exodus  32. 1). 
to  themselves— such  as  will  suit  their  depraved  tastes; 
"populus  vult  decipi,  et  decipiatur,"  </ie  people  wish  to  be 
deceived,  so  let  them  be  deceived.  "  Like  priest,  like  people" 
(1  Kings  12. 31 ;  Hosea  4. 9).  itching— liking  to  hear  teach- 
ers who  give  them  mere  pleasure  (Acts  17. 19-21),  and  do 
not  offend  by  truths  grating  to  their  ears.  They,  as  it 
were,  tickle  with  pleasure  the  levity  of  the  multitude 
[Cicero],  who  come  as  to  a  theatre  to  hear  what  will  de- 
light their  ears,  not  to  learn  [Seneca,  Ep.  10.  8]  what  will 
do  them  good.  "  Itch  in  the  ears  is  as  bad  as  in  any  other 
part  of  the  body,  and  perhaps  worse."  [South.]  4.  The 
ear  brooks  not  what  is  opposed  to  the  man's  lusts. 
tnmeO.— Greek,  "turned  aside"  (1  Timothy  1.6).  It  is  a 
righteous  retribution,  that  when  men  turn  away  from  the 
truth,  they  should  be  turned  to  fables  (Jeremiah  2.  19). 
fables- (1  Timothy  1.  4.)  5.  I  am  no  longer  here  to  with- 
stand these  things;  be  thou  a  worthy  successor  of  me, 
no  longer  depending  on  me  for  counsel,  but  thine  own 
master,  and  swimming  without  the  corks  [Calvin];  fol- 
low my  steps,  inherit  their  result,  and  the  honour  of  their 
end.  [Alford.]  ivatch  thou — lit.,  "with  tlie  wakefulness 
of  one  sober."  in  all  things— on  all  occasions  and  under 
all  circumstances  (Titus  2.  7).  endure  affliction— suffer 
hardships.  [Alford.]  evangelist— A  missionary  bishop, 
preacher,  and  teacher,  make  full  proof  of— fulfil  in  all 
its  requirements,  leaving  notliing  undone  (Acts  12.  25; 
Romans  15.  19;  Colossians  4.  17).  G.  Greek,  "For  I  am 
already  being  offered;"  lit.,  as  a  libation;  appropriate  to 
the  shedding  of  his  blood.  Every  sacrifice  began  with  an 
initiatory  libation  on  the  victim's  head  [Note,  cf.  Philip- 
pians  2. 17).  A  motive  to  stimulate  Timothy  to  faithful- 
ness—the  depaiiure  and  final  blessedness  of  Paul;  it  is  the 
end  that  crowns  the  work.  [Bengel.]  As  the  time  of  his 
departure  was  indicated  to  Peter,  so  to  Paul  (2  Peter  1.  14). 
my  departure- Zi/.,  "  loosing  anchor"  {Note,  Philippians 
1.23).  Dissolution.  7.  "I  have  striven  the  good  strife;"  the 
Greek  is  not  restricted  to  a  fight,  but  includes  any  com- 
petitive contest,  ex.  gr.,  that  of  the  race-course  (1  Timothy 
6.  12  [Alford];  1  Corinthians  9.  24,  &c.;  Hebrews  12. 1,  2). 
kept  the  faith— the  Christian  faitli  committed  to  me  as  a 
believer  and  an  apostle  (cf.  ch.  1. 14;  Revelation  2. 10;  3. 10). 
8.  a  crown— rather  as  Greek,  "</ie  crown."  The  "hence- 
fortli  "  marks  the  decisive  moment;  he  looks  to  his  state 
in  a  threefold  aspect,  (1.)  The  past,  I  have  fought;  (2.)  the 
immediately  present,  <ftere  is  laid^ipfor  Tine  ;  (3.)  the  future, 
the  Lord  will  give  in  that  day.  [Bengel.]  cro-»vn— A  crown, 
or  garland,  used  to  be  bestowed  at  the  Greek  national 
games  on  the  successful  competitor  in  wrestling,  running, 
«fcc.  (cf.  1  Peter  5.  4;  Revelation  2.  10).  of  righteousness— 
the  rcM'ard  is  inrecognitionofrighteousnesswvoxiQhtin  Paul 
by  God's  Spirit ;  the  crown  is  prepared  for  tlie  righteous ; 
but  it  is  a  crown  ivhich  consists  in  righteousness.  Righteoui' 
ness  will  be  its  ou-n  reward  (Revelation  22. 11).  Cf.  Exodus 
39.  30.  A  man  is  justified  gratuitously  by  the  merits  of 
Christ  through  faith;  and  when  he  is  so  justified  God  ac- 
cepts his  works  and  honours  them  with  a  reward  which  is 
not  their  due,  but  is  given  of  grace.  "So  great  is  God's 
goodness  to  men  that  He  wills  that  their  works  should  be 
merits,  though  they  are  merely  His  own  gifts."  [Ep.,  Pope 
Celestine  I.,  12.]  ^i-ye-Grcek,  "shall  award  "in  right- 
eous requital  as  "  Judge  "  (Acts  17.  31 ;  2  Corintliians  5.  10 ; 
2  Thessalonians  1.  6,  7).  in  that  day— not  until  His  ap- 
pearing (ch.  1. 12).  The  partakers  of  the  first  resurrection 
may  receive  a  croivti  also  at  the  last  day,  and  obtain  in  that 
general  assembly  of  all  men,  a  new  award  of  praise.    The 


Paul  Req%iests  Timothy  io  come, 


2  IIMOTHY  IV. 


as  he  is  almost  Deserted. 


favourable  sentence  passed  on  the  "  brethren "  of  the 
Judge,  who  sit  with  Him  on  His  throne,  is  in  Matthew25. 
40,  taken  for  granted  as  aZreadj/awarded,  wlien  that  affect- 
ing those  who  benefited  them  is  being  passed.  [Bengel..] 
The  former,  the  elect  Church  who  reign  with  Clirist  in  the 
miilenniura,  are  fewer  tlian  the  latter.  Thej-ifir/i^eowshea- 
Tenly  Judge  stands  in  contrast  to  the  unrighteous  earthly 
Judges  who  condemned  Paul,  ine— individual  appropria- 
tion. Greek,  "  Not  only  to  me."  them  tliat  love— Greet, 
'•  have  loved,  and  do  love;"  habitual  love  and  desire  for 
Christ's  appearing,  which  presupposes  faith  (cf.  Hebrews 
9.  28).  Cf.  the  sad  contrast,  v.  10,  "  having  loved  tills  pres- 
ent world."  9.  (v.  21 ;  ch.  1.  4,  8.)  Timothy  is  asked  to 
come  to  be  a  comfort  to  Paul,  and  also  to  be  strengthened 
by  Paul,  for  carrying  on  the  Gospel  work  after  Paul's  de- 
cease. 10.  I>eina8 — once  a  "fellow-labourer"  of  Paul, 
along  with  Mark  and  Luke  (Colossians  4. 14;  Philemon  24). 
His  motive  for  forsaking  Paul  seems  to  have  been  love  of 
worldly  ease,  safety,  and  comforts  at  home,  and  disincli- 
nation to  brave  danger  with  Paul''(Matthew  13.  20,  21,  22). 
Chrysostom  implies  that  Thessalonica  was  his  home. 
Galatia— One  oldest  MS.  supports  the  reading  "Gaul." 
But  most  oldest  MSS.,  &c.,  "Galatia."  Titns— He  must 
have  therefore  left  Crete  after  "  setting  in  order  "  the  af- 
fairs of  the  churches  there  (Titus  1.  5).  Dalmatla— part  of 
the  Roman  province  of  Illyricum  on  the  coast  of  tlie  Adri- 
atic. Paul  had  written  to  him  (Titus  3. 12)  to  come  to  him  in 
the  winter  to  Nicopolis  (in  Epirus),  intending  in  the  spring 
to  preach  the  Gospel  in  the  adjoining  province  of  Dalmatia. 
Titus  seems  to  have  gone  thitherto  carry  out  the  apostle's 
intention,  the  execution  of  wliich  was  interrupted  by  his 
arrest.  "Whether  he  went  of  his  own  accord,  as  is  likely, 
or  being  sent  by  Paul,  which  the  expression  "is  departed" 
hardly  accords  with,  cannot  be  positively  decided.  Paul 
here  speaks  only  of  his  personal  attendants  having  for- 
saken him;  he  had  still  friends  among  the  Roman  Christ- 
ians who  visited  him  (ch.  4.  21),  though  tliey  had  been 
afraid  to  stand  by  him  at  his  trial  [v.  IG).  11.  Take— GreeA:, 
"  take  up  "  on  thy  journey  (Acts  20. 13, 14).  John  Mark  was 
probably  in,  or  near,  Colosse,  as  in  tlie  Epistle  to  the  Co- 
lossians (Colossians  4. 10),  written  two  years  before  this, 
he  is  mentioned  as  about  to  visit  them.  Timothy  was  now 
absent  from  Ephesus,  and  somewhere  in  the  interior  of 
Asia  Minor;  hence  he  would  be  sure  to  fall  in  witli  Mark 
on  his  j-ourney.  lie  Is  profitable  to  me  for  tlie  ministry 
—Mark  had  been  under  a  cloud  for  having  forsaken  Paul 
at  a  critical  moment  in  his  missionary  tour  with  Barnabas 
(Acts  15.  37-40;  13.  5, 13).  Timothy  had  subsequently  occu- 
pied the  same  post  in  relation  to  Paul  as  Mark  once  held. 
Hence  Paul,  appropriately  here,  wipes  out  the  past  cen- 
sure by  high  praise  of  ilark,  and  guards  against  Timothy's 
making  self-complacent  comparisons  between  himself 
and  Mark,  as  thougli  he  were  superior  to  the  latter  (cf. 
Philemon  24).  Demas  apostatizes.  Mark  returns  to  the 
right  way,  and  is  no  longer  unprofitable,  but  is  pi-ofltable 
for  the  Gospel  ministry  (Philemon  11).  la.  AxxA— Greek, 
"But."  Thou  art  to  come  to  me,  but  Tychicus  I  have  sent 
to  Ephesus  to  supply  thy  place  (if  thou  so  wiliest  it)  in 
presiding  over  the  Church  there  in  thy  absence  (cf.  Titus 
8. 12).  It  is  possibloTychicus  was  tlie  bearer  of  tins  Epistle, 
though  tlie  omission  of  "  to  thee  "  is  ratlier  against  this 
view.  13.  cloak  .  .  .  I  left— Proljably  obliged  to  leave  it 
in  a  hurried  departure  from  Troas.  Carpus— a  faithful 
friend  to  have  been  entrusted  witli  so  precious  deposits. 
The  mention  of  his  "cloak,"  so  far  from  being  unworthy 
of  inspiration,  is  one  of  those  graphic  touches  which  sheds 
a  flood  of  light  on  the  last  scene  of  Paul's  life,  on  the  con- 
fines of  two  worlds ;  in  this  wanting  a  cloak  to  cover  him 
from  the  winter  cold,  in  that  covered  with  the  righteous- 
ness of  saints,  "clothed  upon  with  his  house  from  heaven." 
[Gausskn.]  So  the  inner  vesture  and  outer  garment  of 
Jesus,  Paul's  master,  are  suggestive  of  most  Instructive 
thought  (John  19).  books— he  was  anxious  respecting 
these  that  he  might  transmit  them  to  the  faithful,  so  that 
they  might  have  the  teaching  of  his  writings  when  life 
should  be  gone,  especially  the  parchments — containing 
perhaps  somo  o'.  his  Inspired  Epistles  themselves.  14. 
Alexander  the  coppersmith — or  "smith"   in  general. 


Perhaps  the  same  as  the  Alexander,  1  Timothy  1.  20 (  note 
there)atEphesus.  Excommunicated  then  liesnbsequently 
was  restored,  and  now  vented  his  personal  malice  because 
of  his  excommunication  in  accusing  Paul  before  tlie  Ro- 
man judges,  whether  of  incendiarism  or  of  introducing  a 
new  religion.  See  my  Introduction.  He  may  have  been 
the  Alexander  put  forward  liy  the  Jews  In  the  tumult  at 
Ephesus  (Acts  19.  33,  34).  reward— The  oldest  MSS.  read, 
"shall  reward,"  or  "requite  him."  Personal  revenge  cer- 
tainly did  not  influence  tlie  apostle  (i>.  16,  end).  15.  our 
words— the  arguments  of  us  Christians  for  our  common 
faith.  Believers  have  a  common  cause.  16.  At  my  first 
ans-iver— i.  c,  "defence"  in  court,  at  my  first  public  ex- 
amination. Timothy  knew  nothing  of  this,  it  is  plain,  till 
Paul  now  informs  him.  But  during  his  former  Imprison- 
ment at  Rome,  Timothy  was  with  him  (Philippians  1.1,7). 
This  must  have  been,  therefore,  a  second  imprisonment. 
He  must  have  been  set  free  before  the  persecution  in  a.  d. 
64,  when  the  Christians  were  accused  of  causing  the  con- 
flagration in  Rome;  for,  had  he  been  a  prisoner  then,  he 
certainly  would  not  have  been  spared.  The  tradition 
[EusBBius,  2. 25]  that  he  was  finally  beheaded,  accords  with 
his  not  having  been  put  to  death  in  the  persecution,  a.  d, 
64,  wlien  burning  to  death  was  tlie  mode  by  which  the 
Christians  were  executed,  but  subsequently  to  it.  His 
"first"  trial  in  his  second  imprisonment  seems  to  have 
been  on  the  charge  of  complicity  in  tlie  conflagration ;  his 
absence  from  Rome  maj'  have  been  the  ground  of  his  ac- 
quittal on  that  charge;  his  final  condemnation  was  pro- 
bably on  the  charge  of  introducing  a  new  and  unlawful 
religion  into  Rome,  stood  witli  me— Crreefc,  "came  forward 
witii  me  "  [Alfokd]  as  a  friend  and  advocate,  may  [it] 
not  be  laid  to  their  charge — The  position  of  "  their,"  in 
the  Greek,  is  emphatic.  "May  it  not  be  laid  to  their 
charge,"  for  they  were  Intimidated ;  their  drawing  back 
from  me  was  not  from  bad  disposition  so  much  as  from  feai^; 
it  is  sure  to  be  laid  to  tlie  charge  of  tliose  who  intimidated 
them.  Still  Paul,  like  Stephen,  would  doubtless  have  offer- 
ed the  same  prayer  for  his  persecutors  themselves  (Acts  7. 
60).  17.  tlie  Lord— the  more  because  ?>ie7i  deserted  me.  stood 
with  me — stronger  than  "came forward  with  me"  (Greek, 
V.  16).  strengthened — Greek,  "put  strength  in  me."  by 
me— "through  me;"  througli  my  means.  One  single  oc- 
casion is  often  of  the  greatest  moment,  the  preaching — 
"the  Gospel  proclamation."'  might  be  fully  known — 
might  be  fully  made  (note,  v.  5).  that  all  the  Gentiles- 
present  at  my  trial,  "might  hear"  the  Gospel  proclaimed 
then.  Rome  was  the  capital  of  tlie  Gentile  world,  so  that 
a  proclamation  of  the  truth  to  the  Romans  was  likely  to 
go  forth  to  the  rest  of  tlie  Gentile  world.  I  was  deliverccl 
out  of  the  mouth  of  the  Hoii—w'2.,  Satan,  the  roaring, 
devouring  lion  (Luke  22. 31 ;  1  Peter  5.  8).  I  was  prevented 
falling  into  his  snare  (ch.  2.  26;  Psalm  22.  21;  2  Peter  2.  9); 
V.  18  agrees  with  this  interpretation,  "The  Lord  shall  de- 
liver me  from  every  evil  work,"  viz.,  both  from  evil  and  the 
Evil  One,  as  the  Greek  of  the  Lord's  Prayer  expresses  it. 
It  was  not  deliverance  from  Nero  (who  was  called  the  lion) 
which  he  rejoiced  in,  for  he  did  not  fear  death  (v.  6-8),  but 
deliverance  from  tlie  temptation,  through  fear,  to  deny 
His  Lord:  so  Alfokd.  18.  And  the  Lord  shall— Hope 
draws  its  conclusions  from  the  past  to  tlie  future.  [Ben- 
gel.]  -tvill  preserve  me— W.,  "will  save"  (Psalm  22.  21) 
"will  bring  me  safe  to."  Jesus  is  the  Lord  and  the  De- 
liverer (Philippians  3.  20;  1  Thessalonians  1.10:  He  saves 
from  evil;  He  gives  good  things,  heavenly  kingdom — 
Greek,  "His  kingdom  which  is  a  heavenly  one."  to 
whom,  &c.— Greek,  "to  whom  be  the  glory  unto  the  ages 
of  ages."  The  very  hope  produces  a  doxology :  how  much 
greater  will  be  the  doxology  which  the  actual  enjoyment 
shall  produce  I  [Bengel.]  19.  Prisca  and  Aquila— (Acts 
18.  2,  3;  Romans  18.  3,  4;  1  Corinthians  16.  19,  written  from 
Ephesus,  where  therefore  Aqulla  and  Priscilla  must  then 
have  been.)  household  of  Onesiphorus — If  he  were  dead 
at  the  time  the  "household"  would  not  have  been  called 
"the  household  of  Onesiphorus."  He  was  probably  abseixt 
(note,  ch.  I.  16).  !J0.  In  order  to  depict  his  desertion,  he 
informs  Timothy  that  Erastus,  one  of  his  usual  compan- 
ions (Acts  19.  22,  possibly  the  same  Erastus  as  in  Romans 

429 


TntrodvAUion. 


TITUS. 


Introduction, 


16.  23,  though  how  he  could  leave  his  official  duties  for 
missionary  journeys  is  not  clear),  stayed  behind  at  Cor- 
inth, liis  native  place,  or  usual  residence,  of  which  city 
he  was  "chamberlain,"  or  city  steward  and  treasurer 
(Romans  16.  23);  and  Trophimus  he  left  behind  at  Miletus 
sick.  (See  on  his  former  history,  Acts  20.  4;  21.  29.)  This 
verse  is  irreconcilable  with  the  imprisonment  from  which 
he  writes  being  the  first:  for  he  did  not  pass  by  Corinth 
or  Miletus  on  his  waj'  to  Rome  when  about  to  be  impris- 
oned for  the  first  time.  As  Miletus  was  near  Ephesus, 
there  is  a  presumption  that  Timothy  was  not  at  Ephesus 
when  Paul  wrote,  or  he  would  not  need  to  inform  Timothy 
of  Trophimus  lying  sick  in  his  immediate  neighbour- 
hood. However,  Ti-ophimus  may  not  have  been  still  at 
Miletus  at  the  time  when  Paul  wrote,  though  he  had  left 
him  there  on  his  way  to  Rome.  Prisca  and  Aquila  were 
most  likely  to  be  at  Ephesus  {v.  19),  and  he  desires  Timothy 
io salute  them:  so  also  Onesiphorus'  household  (ch.  1. 18). 
Paul  had  not  the  power  of  heallug  at  will  (Acts  19. 12),  but 
as  the  I^ord  allowed  him.  31.  before  winter— when  a 
voyage,  according  to  ancient  usages  of  navigation,  would 
be  out  of  the  question :  also,  Paul  would  need  his  "cloak" 
against  the  winter  (v.  13).  Pudeiis  .  .  .  Claudia— after- 
wards husband  and  wife  (according  to  Maktial  IV.,  13; 
XI.,  51),  he  a  Roman  knight,  she  a  Briton,  surnamed  Ru- 
fina.  Tacitus,  Agricola,  14,  mentions  that  territories  in 
south-east  Britain  were  given  to  a  British  king,  Cogidu- 
nus,  in  reward  for  his  fidelity  to  Rome,  A.  D.  52,  wliilst 
Claudius  was  emperor.    In  1772  a  marble  was  dug  up  at 


Chichester,  mentioning  Cogidunus  with  the  surname 
Claudius,  added  from  liis  patron,  the  emperor's  name; 
and  Puilens  in  connection  with  Cogidunus,  doubtless  his 
father-in-lixw.  His  daughter  would  be  Claudia,  who 
seems  to  have  been  sent  to  Rome  for  education,  as  a 
pledge  of  the  father's  fidelity.  Here  she  was  under  the 
protection  of  Pomponia,  wife  of  Aulus  Plautius,  con- 
queror of  Britain.  Pomponia  was  accused  oC  foreign  su- 
perstitions, A.  D.  57  [Tacitus,  Anncds,  3.  32],  probably  Chris- 
tianity. She  proljably  was  the  instrument  of  converting 
Claudia,  who  took  the  name  Hufina  from  her,  that  being  a 
cognomen  of  the  Porapouian  gens  (cf.  Romans  16. 13,  liu/us, 
a  Christian).  Pudens  in  Martial  and  in  the  Chichester 
inscription,  appears  as  a  pagan;  but  perliaps  he  or  his 
friends  concealed  his  Cliristianity  tlirough  fear.  Tra- 
dition represents  Timothy,  a  sou  of  Pudens,  as  taking 
part  in  converting  the  Britons.  Linus  —  put  third; 
therefore  not  at  this  time  yet,  as  he  was  afterwards, 
bishop.  His  name  being  here  inserted  between  Pudens 
and  Claudia,  implies  the  two  were  not  yet  married.  "  Eu- 
bulus"  is  identified  by  some  with  Aristobulus,  who,  with 
his  converts,  is  said  to  have  been  among  the  first  Evan- 
gelists of  Britain.  Paul  himself,  says  Clement,  "  visited 
the  farthest  west  [perhaps  Britain,  certainly /SJjai/j],  and  was 
martyred  under  the  rulers  at  Rome,"  who  were  Nero's 
vicegerents  in  his  absence  from  the  city.  23.  Grace  be 
■»vitU  you— Plural  in  oldest  MSS.,  "  witli  you,"  i.  e.,  thee 
and  the  members  of  the  Ephesian  and  neighbouring 
churches. 


THE  EPISTLE  OF  PAUL  TO 


TITUS. 


INTRODUCTION. 


Genuineness.— Clement  of  Rome  quotes  it  (Epistola  ad  Corinthios,  c.  2);  Iren^us  (3.  3,  sec.  4)  refers  to  it  as  Paul's ; 
Theophilus,  ad  Autolycus,  3.,  sec.  14,  quotes  it  as  Scripture.  Cf.  Clement  of  Alexandria,  Stromata,  1. 299 ;  Tertullian, 
Fi'CEScriptione  HcBreticorum,  6. 

Time  and  Place  of  Writing.— This  Epistle  seems  to  have  been  written  from  Corinth  [Birks],  subsequently  to 
his  first  imprisonment,  when  Paul  was  on  his  way  to  Nicopolis  (ch.3.  12)  in  Epirus,  where  he  purposed  passing  the 
winter,  shortly  before  his  martj-rdom,  a.  d.  67,  Birks  thinks,  from  tlie  similarity  of  the  Epistle  to  Titus  and  First 
Timotliy,  that  both  were  written  from  the  same  place,  Corinth,  and  at  dates  not  widely  apart;  First  Timothy  shortly 
after  coming  to  Corinth,  before  he  had  planned  a  journey  to  Epirus,  the  Epistle  to  Titus  afterwards.  The  journey  to 
Crete  and  Ephesus  for  the  bearers  of  his  letters  would  be  easy  from  Corinth,  and  he  could  himself  thence  easily  pass 
into  Epirus.  He  had  shortly  before  visited  Crete,  wherein  a  Church  existed  (though  without  due  organization),  the 
first  foundation  of  which  he  may  have  partly  laid  at  his  former  visit  (Acts  27.  7,  &c.),  when  on  his  way  to  liis  first  im- 
prisonment at  Rome.  That  he  returned  to  the  East  after  his  first  imprisonment  appf>ars  most  probable  from  Philip- 
pians2.  24;  Philemon  22.  However,  there  may  have  been  seeds  of  Christianity  sown  in  Crete,  even  before  liis  first 
visit,  by  the  Cretans  who  heard  Peter's  preaching  on  Pentecost  (Acts  2. 11). 

Occasion  of  Writing.— Corrupt  elements  soon  showed  themselves  in  the  Cretan  Church,  similar  to  those  noticed 
In  the  Epistles  to  Timothy  as  existing  in  the  Epliesian  Church,  Judaism,  false  pretensions  to  science,  and  practical 
ungodliness.  Paul,  on  his  late  visit,  had  left  Titus  in  Crete  to  establish  Church  government,  and  ordain  presbyters  {dea- 
cons  are  not  mentioned).  Titus  had  been  several  times  employed  by  Paul  on  a  mission  to  the  Corinthian  Churches,  and 
bad  probably  thence  visited  Crete,  which  was  within  easy  reach  of  Corinth.  Hence  the  suitableness  of  his  selectioa 
by  the  apostle  for  the  superintendence  of  the  Cretan  Church.  Paul  now  follows  up  with  instructions  by  letter  those  he 
had  already  given  to  Titus  in  person  on  the  qualifications  of  elders,  and  the  graces  becoming  the  old,  the  young,  and 
females,  and  warns  liim  against  the  unprofitable  speculations  so  rife  in  Crete.  The  national  character  of  the  Cretans 
was  low  in  the  extreme,  as  Epimenides,  quoted  in  ch.  1. 12,  paint*  it.  Livy,  4-1.  45,  stigmatizes  their  avarice;  Polyb- 
Lus,  6.  46.  9,  their  ferocity  and  fraud;  and  6.  47.  5,  their  vicndacity,  so  much  so,  that  "  to  Cretanize"  is  another  name  for 
to  lie:  they  were  Included  in  the  proverbial  three  infamous  initials  Kor  C,  "Cappadocia,  Crete,  Cilicia." 

Notices  of  Titus.— It  is  strange  tliat  he  is  never  mentioned  by  this  name  in  Acts,  and  there  seems  none  of  those 
mentioned  in  that  book  who  exactly  answers  to  him.  He  was  a  Greek,  and  therefore  a  Gentile  (Galatians  2. 1,  3),  and 
converted  by  Paul  (ch.  1.4).  He  accompanied  the  apostle  on  the  deputation  sent  from  the  Church  of  Antioch  to  Jeru- 
salem, to  consult  the  apostles  respecting  the  circumcision  of  Gentile  converts  (Act«  15.  2) ;  and,  agreeably  to  the  decree 
of  the  council  there,  was  not  circumcised.  He  was  in  company  with  Paul  at  Ephesus,  whence  he  was  sent  to  Corinth 
to  commence  the  collection  for  the  Jerusalem  saints,  and  to  ascertain  the  effect  of  the  First  Epistle  on  the  Corin- 
thians (2  Corinthians?.  6-9;  8.6;  12. 18),  and  there  showed  an  unmercenary  spirit.  He  next  proceeded  to  Macedon, 
Where  he  joined  Paul,  who  had  been  already  eagerly  expecting  him  at  Troas  (2  Corinthians  2.  12, 13,  "Titus  my 
brother ;"  7.  6).  He  was  then  employed  by  the  apostle  in  preparing  the  collection  for  the  poor  saints  in  Judea,  and 
S«!came  the  bearer  of  the  Second  Epistle  to  the  Corinthians  (2  Orinthians  S.  16, 17,  23).  Paul  in  it  calls  him  "my 
430 


TUwf  Function  in  Crele. 


^ITUS  I. 


Qualijications  for  Elderi. 


partner  and  fellow-helper  concerning  you."  His  being  located  in  Crete  (Titus  1. 5)  was  subsequent  to  Paul's  first  im- 
prisonmeut,  and  shortly  before  the  second,  about  67  A.  d.,  ten  years  subsequent  to  the  last  notice  of  him  in  Second 
Corinthians,  57  A.  d.  He  probably  met  Paul,  as  the  apostle  desired,  at  Nicopolis;  for  his  subsequent  journey  into 
Dalmatia,  thence  (or  else  from  Rome,  whither  he  may  have  accompanied  Paul)  would  be  more  likely,  than  from  the 
distant  Crete  (2  Timothy  4. 10,  written  subsequently  to  the  Epistle  to  Titus).  In  the  unsettled  state  of  things  then,  Titus' 
episcopal  commission  in  Crete  was  to  be  but  temporary,  Paul  requiring  the  presence  of  Titus  with  himself,  when- 
ever Artemas  or  Tychicus  should  arrive  in  Crete  and  set  him  free  from  his  duties  there. 

Tradition  represents  him  to  have  died  peaceably  in  Crete,  as  archbishop  of  Gortyna,  at  an  advanced  age. 


CHAPTER  I. 

Ver.  1-16.  Address  :  For  what  End  Titus  was  Left 
IN  Crete.  Qualifications  for  Elders:  Gainsayers 
IN  Crete  Needing  Reproof.  1.  servant  <»f  God— not 
found  elsewhere  in  the  same  connection.  In  Romans  1. 
1  it  is  "servant  of  Jesus  Christ"  (Galatians  1. 10;  Pliilip- 
piansl.  1;  cf.  Acts  16. 17;  Revelation  1.1;  15.3).  In  Ro- 
mans 1.  1,  tliere  follows,  "called  to  be  an  apostle,"  which 
corresponds  to  the  general  designation  of  tlie  office  first, 
"sei-vant  of  God,"  here,  followed  by  the  special  descrip- 
tion, '^apostle  of  Jesus  Christ."  The  full  expression  of  his 
apostolic  office  answers,  in  botli  Epistles,  to  the  design, 
and  is  a  comprehensive  index  to  the  contents.  ThepecM- 
liar  form  here  would  never  have  proceeded  from  a  forger. 
according  to  tlie  faitli— rather,  "  for,"  "with  a  view  to 
subserve  tlie  faith;'"  tills  is  the  object  of  my  apostleship 
(cf.  D.  4,  9 ;  Romans  1.  5).  the  elect— for  whose  sake  we 
ought  to  endure  all  things  (2  Timothy  2. 10).  Tills  election 
has  its  ground,  not  in  anything  belonging  to  tliose  thus 
distinguished,  but  in  tlie  purpose  and  will  of  God  from 
everlasting  (2  Timothy  1.  9;  Romans  8.  30-33;  cf.  Luke  18. 
7;  Ephesiaus  1.  4  ;  Coiossians  3.  12).  Acts  13.  48  shows  that 
all  faitii  on  the  part  of  the  elect,  rests  on  tlie  Divine  fore- 
CH'dination :  they  do  not  become  elect  by  their  faith,  but 
receive  faith,  and  so  become  believers,  because  they  are 
elect,  and  tlie  ackno^vledgiug  of  tlie  trutU — "and  (for 
promoting)  the  full  knowledge  of  the  truth,"  t,  e.,  the  Chris- 
tian truth  (Ephesians  1.  13).  after  godlinegs— i.  e.,  which 
belongs  to  piety:  opposed  to  the  knowledge  which  has 
not  for  its  object  the  truth,  but  error,  doctrinal  and  prac- 
tical {v.  11, 16;  1  Timothy  6.  3);  or  even  whicli  has  for  its 
object  mere  earthly  truth,  not  growth  in  tlie  Divine  life. 
"Godliness,"  or  "piety,"  is  a  term  peculiar  to  the  pas- 
toral Epistles:  a  fact  explained  by  the  apostle  having  in 
them  to  combat  doctrine  tending  to  "ungodliness"  (2 
Timotliy  2.  16;  cf.  ch.  2. 11,  12).  a.  In  liope  of  eternal  life 
— Connected  with  tlie  whole  preceding  sentence.  That 
whereon  rests  my  aim  as  an  apostle  to  promote  the  elects' 
faith  and  full  loiowlcdge  of  the  truth,  is,  "  tlie  liope  of  eter- 
nal life"  (ch.  2.  13 ;  3.  7 ;  Acts  '2Z.  6 ;  21.  1") ;  28.  2<J).  tliat  can- 
not lie — (Romans  3.4;  11.  29;  Hebrews  6.18.)  promised 
before  tUe  -world  began— A  contracted  expression  for 
"purposed  before  tlie  world  began  (lit.,  before  the  ages  of 
X\me),a.Y\iX  promised  actually  in  time,"  the  promise  spring- 
lug  from  the  eternal  purpose;  as  in  2  Timothy  1.9,  the  gift 
Of  grace  was  the  result  of  tlie  eternal  purpose  "  before  the 
world  began."  3.  In  dne  times— GVee/fc,  "in  Us  oivn  sca- 
aon-s,"  the  seasons  appropriate  to  it,  and  fixed  by  God  for 
It  (Acts  I  ').  manifested— Implying  that  tlie  "  promise," 
V.  2,  had  lain  hidden  in  His  eternal  purpose  heretofore  (cf. 
Coiossians  1.  26;  ?  Timothy  1.  9,  10).  His  \vord— equiva- 
lent to  "eternal  lite"  (r.  2;  John  5.24;  6.63;  17.3,  17). 
tbrougU  prcaciilng— I? rcei',  "rn  preaching,"  or  rather  as 
Alfohd  (iVo<e,  cf.  2  Timothy  4. 17),  "in  the  (Gospel)  proc- 
lamation  (the  thing  preached  the  Gospel)  with  which  I 
was  entrusted."  according  to— in  pursuance  of  (cf.  1 
Timotliy  1.  1).  of  God  our  Saviour— rather  as  Greek, 
"otour  Saviour  Ood."  God  is  predicated  of  owriS'flutow?-  (cf. 
Jude  25;  Luke  1.  47).  Also  Psalm  24.  5;  Isaiah  12.  2;  45.  15, 
21,LXX.  AppliedtoJe«us,  V.  4;  ch.2. 13;  3.6;  2  Timothy  1. 
10.  4.  Titus,  mine  own  son — Greek,  "  my  genuine  child" 
(1  Timothy  1.2),  i.  e.,  converted  by  my  Instrumentality 
(1  Corinthians  4.17;  Philemon  10).  after  the  common 
faltli— A  genuine  son  in  respect  to  (In  virtue  of)  the 
faith  common  to  all  the  people  of  God,  comprising  in  a 
common  brotherhood  Gentiles  as  well  as  Jews,  therefore 


embracing  Titus  a  Gentile  (2  Peter  1. 1 ;  Jude  3).  Grace, 
mercy,  and  peace— "  Mercy"  is  omitted  in  some  of  the 
oldest  MSS.  But  one  of  the  best  and  oldest  MSS.  sup- 
ports it  {Notes,  cf.  1  Timothy  1.  2;  2  Timothy  1.  2).  There 
are  many  similarities  of  phrase  in  the  Pastoral  Epistles. 
the  liord  Jesns  Clirlst— The  oldest  MSS.  read  only  "  Christ 
Jesus."  owr  Saviour— found  thus  added  to  "  Christ"  only 
in  Paul's  Pastoral  Epistles,  and  2  Peter  1.  1,  11 ;  2.  20 ;  3.  18, 
5.  1  left  tliee— "I  lelt  thee  behind"  [Alford]  when  I  left 
the  island :  not  implying  permanence  of  commission  (cf.  1 
Timothy  1.  3).  in  Crete— now  Candia.  set  In  order- 
rather  as  Greek,  "that  thou  mightest  follow  up  (the 
work  begun  by  me)  setting  right  the  things  that  are 
wanting,"  which  I  was  unable  to  complete  by  reason 
of  the  shortness  of  my  stay  in  Crete.  Christianity, 
doubtless,  had  long  existed  in  Crete:  there  were  some 
Cretans  among  those  who  heard  Peter's  preaching  on 
Pentecost  (Acts  2. 11).  The  number  of  Jews  in  Crete  was 
large  (v.  10),  and  it  is  likely  that  those  scattered  in  the 
persecution  of  Stephen  (.\cts  11.  19)  preached  to  them, 
as  tliey  did  to  the  Jews  of  Cyprus,  &c.  Paul  also  was  there 
on  his  voyage  to  Rome  (Acts  27.  7-12).  By  all  these  in- 
strumentalities the  Gospel  was  sure  to  ;:each  Crete.  But 
until  Paul's  later  visit,  after  his  first  imprisonment  at 
Rome,  the  Cretan  Christians  were  without  Churcli  or- 
ganization. This  Paul  began,  and  had  commissioned 
(before  leaving  Crete)  Titus  to  go  on  with,  and  now  re- 
minds him  of  tliat  commission,  ordain— rather,  "ap- 
point," "  constitute."  in  every  city— "from  city  to  city." 
as  I  .  .  .  appointeil  tUee— t.  e.,  as  I  directed  thee;  pre- 
scribing as  well  the  act  of  constituiing  elders,  as  also  the 
mamicr  of  doing  so,  which  latter  includes  the  qualifica- 
tions required  in  a  presbyter  presently  stated.  Those 
called  "elders"  here  are  called  "  bisliops,"  v.  7.  Elder  is 
the  term  of  dignity  in  relation  to  the  coliige  of  presbyters ; 
6i5/iop  points  to  the  duetts  of  his  oflice  in  relation  to  the 
flock.  From  tlie  unsound  stale  of  the  Cretan  Christians 
described  here,  we  see  the  danger  of  tlie  want  of  Church 
government.  The  appointment  of  presbyters  was  de- 
signed to  check  idle  tuUc  and  speculation,  by  setting  forth 
the  "  faithful  word."  6.  (Notes,  cf.  1  Timotliy  3.  2-1.)  The 
thing  dwelt  on  here  as  the  requisite  in  a  bishop,  is  a  good 
reputation  among  those  over  whom  he  is  to  be  set.  The 
immorallLj'  of  the  Cretan  professors  rendered  this  a 
necessary  requisite  in  one  wlio  was  to  be  a  reprov^ri 
and  their  unsoundness  in  doctrine  also  made  needful 
great  steadfastness  in  the  faith  (v.  9, 13).  liaviii<^  faitltful 
children— I.  e.,  believing  cliildrcn.  He  who  could  not 
bring  his  children  to  faith,  how  shall  he  bring  others? 
[Benged.]  Alford  explains,  "  cstablislied  in  the  faith." 
not  accused— Not  merely  not  riotous,  but  "  not  (even)  ac- 
cused of  riot"  ("profligacy"  [Alford];  "Dissolute  life" 
[Waul]),  unruly— insubordinate ;  opposed  to  "in  sulj- 
jcction"  (1  Timothy  3.  4).  7.  For  .  .  .  must— The  eniplia- 
sis  is  on  must.  The  reason  why  I  said  "blameless,"  is  the 
very  idea  of  a  "  bishop"  (an  overseer  of  the  flock  ;  he  here 
substitutes  for  "  presbyter"  the  term  which  expresses  his 
duties)  involves  tlie  ncccsxi/y  for  such  lilamelessness,  if  he 
is  to  have  Influence  over  the  flock,  stc^vard  of  God— The 
greater  the  master  Is,  the  greater  the  virtues  required  in 
His  servant  [Bengel]  (1  Timothy  3.  15);  the  Church  is 
God's  house,  over  which  the  minister  is  set  as  a  steward 
(Hebrews  3.  2-«;  1  Peter  4.  10, 17).  Note,  ministers  are  not 
merely  Cfmrch  officers,  but  God's  stewards;  Church  gov- 
ernment is  of  Divine  appointment,  not  self-willed— ;«., 
"self-pleasing;"  unaccommodating  toothers;  harsh,ihe 
opposite  of  "a  lover  of  hospitality"  (i-.  6);  so  Nabal  (1 

431 


JvV.7  Teachers  lo  he  Silenced. 


TITUS  II. 


Sundry  Directions  to  Titus. 


Snninel  25.);  self-loving  and  imperious;  such  a  spirit 
•would  incapacitate  him  for  leading  a  willing  flock,  in- 
stead of  driving,  nor  given  to  wine— (JVo^es,  1  Timothy 
3.  ?>,  8.)  not  given  to  filtUy  lucre— not  making  the  Gos- 
})el  a  means  of  gain  (1  Timothy  3.  3,  8).  In  opposition  to 
those  "teaching  for  filthy  lucre's  sake"  (v.  11;  1  Timothy 
6.  5 ;  1  Peter  5.  2).  8.  lover  of  hospitality— needed  espe- 
cially in  those  days  (Romans  12. 13;  1  Timothy  3.  2;  He- 
brews 13.  2;  1  Peter  4.  9;  3  John  5).  Christians  travelling 
from  one  place  to  another  were  received  and  forwarded 
on  tlieir  journey  by  their  brethren,  lover  of  good  men 
—Greek,  "  a  lover  of  (all  th^it  is)  good,"  men  or  things  (Phil- 
Ippians  4.  8,  9).  solier- towards  07ie's  self;  "discreet;" 
self-restrained"  [Alford.]  (iVoie.  1  Timothy  2.  9.)  just 
—towards  men.    holy— towards  God  {Note,  1  Thessalonians 

2.  10>  temperate  — "One  having  his  passions,  tongue, 
hand,  and  eyes,  at  command"  [Chbysostom] ;  "conti- 
nent." 9.  Holding  fast— Holding  firmly  to  (cf.  Matthew 
6.21;  Luke  16.  13).  the  faithful  — true  and  trustworthy 
(1  Timothy  1. 15).  word  as  he  has  toeen  taught— ?i7.,  "  the 
word  (wh'ch  is)  according  to  the  teaching"  which  he  has 
received  (cf.  1  Timothy  4.  6,  end ;  2  Timothy  3. 14).  hy— 
translate  as  Greek,  "to  exhort  in  doctrine  (instruction) 
whicli  is  sound;"  sound  doctrine  or  instruction  is  the  ele- 
ment IN  which  his  exhorting  is  to  have  place.  On  "  sound" 
(peculiar  (o  the  Pastoral  Epistles),  see  1  Timothy  1. 10;  6. 

3.  convince  — rather,  "reprove"  [Alfokd]  (v.  13).  10. 
unruly  —  "insubordinate."  and  — Omitted  in  the  oldest 
MSS.  "  There  are  many  unruly  persons,  vain  talkers,  and 
deceivers ;"  "  unruly"  being  predicated  of  both  vain  talk- 
ers and  deceivers,  vain  talkers— opposed  to  "  holding 
fast  the  faithful  word"  (v.  9).  "  Vain  jangling"  (1  Timothy 
1.  6);  "foolish  questions,  unprofitable  and  vain"  (ch.  3. 
9).  The  source  (if  the  evil  was  corrupted  Judaism  (v.  14). 
Many  Jews  were  then  living  in  Crete,  according  to  Josk- 
PHUs;  so  the  Jewish  leaven  remained  in  some  of  them 
after  conversion,  deceivers— it<., "  deceivers  of  the  minds 
of  others"  ( Greek,  Galatians  6.  3).  11.  mouths  .  . .  stopped 
—lit.,  "muzzled,"  "bridled"  as  an  unruly  beast  (cf.  Psalm 
32. 9).  wlxo— Greek,  "(seeing  that  they  are)  such  men  as ;" 
or  "inasrauclrasthey."  [EiiLiCOTT.]  subvert  .  .  ,  houses 
— "  overthrowing"  their  "  faith"  (2  Timothy  2. 18).  "  They 
are  the  devil's  levers  by  which  he  subverts  the  houses  of 
God"  [Theophylact].  for  filthy  lucre— (1  Timothy  3.  3, 
8 ;  C.  5.)  VZ.  One— EpimCnides  of  Phsestus,  or  Gnossus,  in 
Crete,  about  600  B.  c.  He  was  sent  for  to  purify  Athens 
from  its  pollution  occasioned  by  Cylon.  He  was  regarded 
as  a  diviner  and  prophet.  Tlie  words  here  are  taken  pi'ob- 
ably  from  his  treatise  "concerning  oracles.^'  Paul  also 
quotes  from  two  otlier  heathen  writers,  Akatus  (Acts  17. 
28)  and  Menander  (1  Corinthians  15.  33),  but  he  does  not 
honour  them  so  far  as  even  to  mention  their  names,  of 
themselves  ,  .  .  their  own— wliich  enhances  his  author- 
ity as  a  witness.  "To  Cretanize"  was  proverbial  for  to 
tie ;  as  "  to  Corintliianize"  was  for  to  be  dissolute,  alvray 
liars- not  merely  at  times,  as  every  natural  man  is.  Con- 
trast V.  2,  "God  that  cannot  lie."  They  love  "fables"  (u. 
14);  even  the  heathen  poets  laughed  at  their  lying  asser- 
tion that  they  had  in  tlieir  country  the  sepulchre  of  Jupi- 
ter, evil  heasts— rude,  savage,  cunning,  greedy.  Crete 
was  a  country  without  wild  beasts.  Epimenides'  sarcasm 
was  that  its  human  inhabitants  supplied  the  place  of  wild 
Jjeasts.  slow  hellles- indolent  through  pampering  tlieir 
lellies.  They  themselves  are  called  "  bellies,"  for  that  is 
the  member  for  which  they  live  (Romans  16.18;  Philip- 
plans  3. 19).  13.  This  Tiritness — "This  testimony  (though 
coming  from  a  Cretan)  is  true,"  sharply — Gentleness 
would  not  reclaim  so  perverse  offenders,  that  they — th.at 
those  seduced  by  the  false  teachers  may  be  brought  back 
\,o  soundness  in  the  faith.  Their  malady  is  strifes  about 
words  and  questions  (ch,  3.  9;  1  Timothy  6.  4).  14.  Jerv- 
lah  ta.\fle»-(Notes,  1  Timothy  1.  4;  4,  7;  2  Timothy  4,  4.) 
These  formed  the  transition  stage  to  subsequent  Gnosti- 
cism; as  yet  the  error  was  but  profitless,  and  not  tending 
to  godliness,  rather  than  openly  opposed  to  the  faith. 
commandments  of  men— as  to  ascetic  abstinence  {v.  15 ; 
Mark  7.  7-9;  Colossians  2. 16,  20-23;  1  Timothy  4.  3).  that 
turn  from  the  truth— whose  characteristic  is  that  they 

432 


turn  away  from  the  truth  (2  Timothy  4.  4).   15.  all  thingg 

— external,  "  are  pure"  in  themselves ;  the  distinction  of 
pwreand  impure  is  not  in  thethlr>gs,  but  in  the  disposition 
of  him  who  uses  them;  in  opposition  to  "the  command- 
ments of  men"  (v.  14),  which  forbade  certain  things  as  if 
impure  intrinsically.  "To  the  pure"  inwardly,  i.  e.,  those 
purified  in  heart  hy  faith  (Acts  15. 9 ;  Romans  14.  20 ;  1  Tim- 
othy 4.  3),  all  outward  things  are  pure;  all  are  open  to 
their  use.  Sin  alone  touches  and  defiles  the  soul  (Mat- 
thew 23.  26;  Luke  11.  41).  nothing  pure — either  within  or 
without  (Romans  14.  23).  mind— their  mental  sense  and 
intelligence,  conscience — their  moral  consciousness  of 
the  conformity  or  discrepancy  between  their  motives  and 
acts  on  the  one  hand,  and  God's  law  on  the  other.  A 
conscience  and  a  mind  defiled  are  represented  as  the 
source  of  the  errors  opposed  in  the  Pastoral  Epistles  (1 
Timothy  1.  19;  3.  9;  6,  5).  IG.  They  profess  — t.  e.,  make  a 
profession  acknowledging  God.  He  does  not  deny  their 
theoretical  knowledge  of  God,  but  that  they  practically 
know  Him.  deny  l»lm  —  The  opposite  of  the  previous 
"profess"  or  "confess"  Him  (1  Timothy  5.  8;  2  Timothy 
2.12;  3.5).  abominable  —  themselves,  though  laying  so 
much  stress  on  the  contracting  of  abomination  from  out- 
ward things  (cf.  Leviticus  11. 10-13;  Romans  2.  22).  dlso- 
bedlent— to  God  (ch.  3.  3 ;  Epheslans  2. 2;  5.  6).  reprobate 
—rejected  as  worthless  ivhen  tested  {Ifotes,  Romans  1.  28; 
1  Corinthians  9.  27 ;  2  Timothy  3.  8). 

CHAPTER  II. 
Ver,  1-15,  Directions  to  Titus  :  How  to  Exhort  Va- 
rious Classes  of  Believers:  The  Grace  of  God  in 
Christ  our  Grand  Incentive  to  Live  Godly.  1.  But 
,  ,  ,  thou — in  contrast  to  the  reprobate  seducers  stig- 
matized ch.  1, 11, 15,  16,  "He  deals  more  in  exhortations, 
because  those  intent  on  useless  questions  needed  chiefly 
to  be  recalled  to  the  study  of  a  holy,  moral  life ;  for  noth- 
ing so  eflectually  allays  men's  wandering  curiosity,  as  the 
being  brought  to  recognize  those  duties  in  which  they 
ought  to  exercise  themselves."  [Calvin.]  speak — with- 
out restraint:  contrast  ch.  1. 11,  "mouths  ,  .  ,  stopped." 
doctrine — "instruction"  or  "teaching,"  2.  aolaer— trans- 
lated "vigilant,"  as  sober  men  alone  can  be,  1  Timothy  3. 
2,  But  "sober"  here  answers  to  "not  given  to  wine,"  r. 
3;  ch.  1.  7.  grave — "dignified:"  behaving  with  reverent 
propriety,  temperate- "self-restrained:"  " discreet" [Al- 
ford] (ch.  1,  8;  1  Timothy  2,  9),  faith  ,  ,  ,  charity  [love] 
,  .  .  patience — combined  in  1  Timothy  6. 11,  "Fnith,  hope 
charity"  (1  Corinthians  13.13).  "Patience,"  Greek,  "en- 
during perseverance,"  is  the  attendant  on,  and  is  sup- 
ported by,  "hope"  (1  Corinthians  13.  7;  1  Thessalonians  1. 
3),  It  is  the  grace  which  especially  becomes  old  men, 
being  the  fruit  of  ripened  experience  derived  from  trials 
overcome  (Romans  5.3).  3.  behaviour — "deportment. 
as  becometh  holiness— "as  becometh  women  conse 
crated  to  God"[WAnL]:  being  by  our  Christian  calling 
priestesses  unto  God  (Epheslans  5.3;  1  Timothy  2.  10), 
"Observant  of  sacred  decorum."  [Bengel,]  not  false 
accusers— not  slanderers:  a  besetting  sin  of  some  elderly 
women,  given  to  much  wine— the  besetting  sin  of  the 
Cretans  (ch.  1. 12),  Ijit.,  "enslaved  to  much  wine."  Ad- 
diction to  wine  Is  slavery  (Romans  6. 16;  2  Peter  2, 19), 
teachers— in  private:  not  In  public  (1  Corinthians  14.34; 
1  Timothy  2.  11,  12);  Infiuencing  for  good  the  younger 
women  by  precept  and  example.  4.  to  be  sober — Greek, 
"self-restrained,"  "discreet:"  the  same  Greek  as  In  v.  2, 
"  temperate."  But  see  Note ;  cf.  Note,  2  Timothy  1. 7,  Al- 
ford therefore  translates,  "That  they  school  [admonish 
in  their  duty]  the  young  women  to  be  lovers  of  their  hus- 
bands," &c.  (the  foundation  of  all  domestic  happiness). 
It  was  judicious  that  Titus,  a  young  man,  should  admon- 
ish the  young  women,  not  directly,  but  through  the  elder 
women,  5.  keepers  at  home— as  "guardians  of  the 
house,"  as  the  Greek  expresses.  The  oldest  MSS.  read, 
"Workers  at  home:"  active  in  household  duties  (Proverbs 
7. 11 ;  1  Timothy  5.  13),  good— kind,  beneficent  (Matthew 
20. 15;  Romans  5.  7;  1  Peter  2. 18),  Not  churlish  and  nig- 
gardly, whilst  thrifty  as  housewives,    obedient— rather 


The  Grace  of  God  in  Christ 


TITUS  11. 


our  Incentive  to  live  Oodly. 


"submissive,"  as  the  Greek  is  translated,  see  Notes,  Eplie- 
Blans  5.  21,  22,  24.  tUelr  o^vn— marking  tlie  duty  of  sub- 
jection wliichi  tliey  owe  tlieni,  as  being  their  own  luis- 
bands  (Ephiesiaus  5.  22;  Colossians  3.  18).  blasphemed — 
"  evil  spolien  of."  That  no  reproacii  maybe  cast  on  tlie 
Gospel,  tbrougli  tlie  inconsistencies  of  its  professors  (v.  8, 
10;  Romans  2.24;  1  Timothy 5. 14;  6.  1).  "Unless  we  are 
virtuous,  blasphemy  will  come  througli  us  to  the  faitli." 
[TheophyIiACT.]  6.  Young— Greet,  "Tlie  younger  men." 
■ober-mlnded— self-restrained.  [Alforb.]  "Nothing  is 
so  hard  at  this  age  as  to  overcome  pleasures  and  follies.'' 
[Chrysostom.]  7.  In — With  respect  to  all  things,  thy- 
self a  pattern — though  but  a  young  man  thyself.  All 
teaching  is  useless,  unless  the  teacher's  example  confirm 
his  word,  in  doctrine — in  thy  ministerial  teaching  (show- 
ing) uncorruplness,  i.  e.,  untainted  purity  of  motive  on  thy 
part  (cf.  2  Corinthians  11.  3),  so  as  to  be  "a  pattern"  t6  all. 
As  "gravity,"  &c.,  refers  to  Titus  himself,  so  "uncorrupt- 
ness;"  though,  doubtless,  uncorruptness  of  the  doctrine 
will  be  sure  to  follow  as  a  consequence  of  the  Christian 
minister  being  of  simple,  uncorrupt  integrity  himself. 
gravity — dignified  seriousness  in  setting  forth  the  truth, 
sincerity— Omitted  in  the  oldest  MSS.  8.  •peech— dis- 
course in  public  and  private  ministrations,  he  that  is 
of  the  contrary  part— the  adversary  (ch.  1.  9;  2  Timothy 
2.  25),  whether  he  be  heathen  or  Jew.  may  be  asl^amed 
—put  to  confusion  by  the  power  of  truth  and  innocence 
(cf.  V.  5,  10;  1  Timotlay  5.  14;  6.  1).  no  evil  thing— in  our 
acts,  or  demeanour,  of  yon — So  one  of  the  oldest  MSS. 
Other  very  old  MSS.  read,  "of  us,"  Christians.  9.  ser- 
vants— "slaves."  to  please  them  -tvell — "to  give  satis- 
faction." [Alford.]  To  be  complaisant  in  everything;  to 
have  that  zealous  desire  to  gain  the  master's  good-will 
which  will  anticipate  the  master's  wish  and  do  even  more 
than  is  required.  The  reason  for  the  frequent  recurrence 
of  injunctions  to  slaves  to  subjection  (Ephesians  6.  5,  &c. ; 
Colossians  3.  22;  1  Timothy  6. 1,  &c.;  1  Peter  2.  18)  was, 
that  in  no  rank  was  there  more  danger  of  the  doctrine  of 
tli6  spiritual  equality  and  freedom  of  Christians  being 
misunderstood,  than  in  that  of  slaves.  It  was  natural  for 
the  slave  who  had  become  a  Christian,  to  forget  liis  place 
and  put  himself  on  a  social  level  with  his  master.  Hence 
the  charge  for  each  to  abide  in  the  sphere  in  which  he 
was  when  converted  (1  Corinthians  7.  20-24).  not  an- 
swering again — in  contradiction  to  the  master:  so  the 
Greek,  "  not  contradicting."  [Wahl.]  10.  Not  purloin- 
ing— Greek,  "Not  appropriating"  what  do^  not  belong  to 
one.  It  means  "keeping  back"  dishonestly  or  deceit- 
fully (Acts  5.  2,  3).  sho-wing — manifesting  in  acts,  all — 
all  possible,  good— really  good ;  not  so  in  mere  appear- 
ance (Ephesians  6.  5,  6 ;  Colossians  3. 22-24).  "  The  heathen 
do  not  judge  of  the  Christian's  doctrines  from  tlie  doc- 
trine, but  from  his  actions  and  life."  [Chrysostom.] 
Men  will  write,  fight,  and  even  die  for  their  religion;  but 
how  few  live  for  it !  Translate,  "  That  they  may  adorn  the 
doctrine  of  our  Saviour  God,"  t.  e.,  God  the  Father,  the 
originating  author  of  salvation  (cf.  Note,  1  Timothy  1. 1). 
God  deigns  to  have  His  Gospel-doctrine  adorned  even  by 
slaves,  who  are  regarded  by  the  world  as  no  better  than 
beasts  of  burden.  "Though  the  service  be  rendered  to  an 
'  earthly  master,  the  honour  redounds  to  God,  as  the  ser- 
vant's good-will  fiows  from  the  fear  of  God."  [Theophy- 
liACT.]  Even  slaves,  low  as  is  their  status,  should  not  think 
the  influence  of  their  exami^le  a  matter  of  no  consequence 
to  religion  :  how  much  more  those  in  a  high  position.  His 
love  in  being  "Our  Saviour"  is  the  strongeslSground  for 
our  adorning  His  doctrine  by  our  lives.  This  is  the  force 
of  "  For"  in  v.  11.  11.  the  grace  of  God— God's  gratuitous 
favour  in  the  scheme  of  redemption,  hath  appeared — 
Greek,  "  hath  been  made  to  appear,"  or  "  sJiine  forth"  (Isaiah 
9.2;  Luke  1.79),  "hath  been  manifested"  (ch.  3.  4),  after 
having  been  long  hidden  in  the  loving  counsels  of  God 
(Colossians  1.  26;  2  Timothy  1.9, 10).  The  image  is  illus- 
trated Acts  27. 20.  The  grace  of  God  hath  now  been  embod- 
ied in  Jesus,  "  the  brightness  of  the  Father's  glory,"  mani- 
fested as  the  "Sun  of  righteousness,"  "the  Word  made 
flesh."  The  Gospel  dispensation  Is  hence  termed  "  the  day" 
(1  Tbessalonians  5. 5, 8 ;  there  is  a  double  "  appearing,"  that 
76 


of  "grace"  here,  that  of  "glory,"  v.  13;  cf.  Romans  13. 12), 
Connect  it  not  as  English  Version,  but,  "The  grace  . . .  tliat 
bringeth  salvation  to  all  men  hath  appeared,"  or  "been 
manifested"  (1  Timothy  2.  4;  4.  10).  Hence  God  is  called 
"Our  Saviour"  (v.  10).  The  very  name  Jesus  means  the 
same,  to  all- of  whom  he  enumerated  the  difTerent  classes 
{v.  2-9):  even  to  servants;  to  us  Gentiles,  once  aliens  from 
God.  Hence  arisesour  obligation  to  all  men  (ch. 3.2).  13. 
Teaching— Grree/;,  "disciplining  us."  Grace  exercises 
dweipime,  and  is  imparted  in  connection  with  disciplin- 
ing chastisements  (1  Corinthians  11.32;  Hebrews  12.  G,  7). 
Tlie  education  which  the  Christian  receives  from  "the 
grace"  of  God  is  a  discipline  often  trying  to  flesh  and  blood : 
just  as  children  need  disciplining.  The  discipline  which 
it  exercises  teaches  us  to  deny  ungodliness  and  ivorldly  lusts, 
and  to  live  soberly,  righteously,  and  godly,  in  this  present 
world  {Greek,  age,  or  course  of  tilings)  where  such  self-dis- 
cipline is  needed,  seeing  that  its  spirit  is  opposed  to  God 
(ch.  1.  12,  16;  1  Corinthians  1.  20;  3.  18,  19):  in  the  coming 
world  we  may  gratify  every  desire  without  Yieed  of  self- 
discipline,  because  all  desires  there  will  be  conformable 
to  the  will  of  God.  tUat— Greek,  "in  order  that:"  the 
end  of  the  "disciplining"'  is  "in  order  that  .  .  .  we  may 
live  soberly,"  &c.  This  point  is  lost  by  the  translation, 
"teaching  us."  denying  .  .  .  lusts — (Luke  9.  23.)  The 
GreeA;  aorist  expresses  "denying  ojice /or  aW."  We  deny 
them  when  we  withhold  our  consent  from  them,  when 
we  refuse  the  delight  which  they  suggest,  and  tlie  act  to 
Avhich  they  solicit  us,  nay,  tear  them  up  by  tlie  roots  out 
of  our  soul  and  mind  [St.  Bernakd,  8erm.  11].  worldly 
lusts— Tlie  Greek  article  expresses,  "  the  lusts  of  the 
Avorld,"  "all  worldly  lusts"  [Alfokd]  (Galatians  5.  16; 
Ephesians  2.  3;  1  John  2.  15-17;  5.  19).  The  ivorld  (cosmos) 
will  not  come  to  an  end  when  tliis  present  age  {a;on)  or 
course  of  things  shall  end.  live  soberly,  riglitcously, 
and  godly — the*positive  side  of  the  Christian  character; 
as  "denying  .  .  .  lusts"  was  the  negative.  "Soberly," 
i.e.,  with  self-restraint,  in  relation  to  one's  self;  "right- 
eously "  or  ^'us<;^,  lu  relation  to  our  neighbour;  "godly" 
or  piously,  in  relation  to  God  (not  merely  amiably  ami 
justly,  but  something  higlier,  s'od/^/,  with  love  and  rever- 
ence toward  God).  These  three  comprise  our  "disciplin- 
ing" \n  faith  and  love,  from  which  he  passes  to  hope  [v.  13). 
13.  (Pliilippians  3.  20,  21.)  looking  for— with  constant 
expectation  (so  the  Greek)  and  with  joy  (Romans  8. 19).  This 
will  prove  the  antidote  to  worldly  lusts,  and  the  stimulus 
to  "  live  in  tliis  present  world  "  conformably  to  this  expec- 
tcUion.  The  Greek  is  translated  "waiting  for"  in  Luke  2, 
25.  that— Greet,  "the."  blessed- bringing  blessedness 
(Romans  4.  7,  8).  hope— i.  e.,  object  of  hope  (Romans  8.  24 ; 
Galatians  5.  5;  Colossians  1.  5).  the  glorious  appearing 
— There  is  but  one  Greek  article  to  both  "  hope  "  and  "  ap- 
pearing," which  marks  their  close  connection  (the  hope 
being  about  to  be  realized  only  at  the  appearing  of  Christ). 
Translate,  "  Tlie  blessed  hope  and  manifestation  (cf.  Note, 
t'.  11)  of  the  glory."  The  Greek  for  "manifestation"  Is 
translated  "brightness,"  2  Tbessalonians  2.8.  As.  His 
"coming  "  (Greek, parousia)  expresses  the  fact;  so  "  bright- 
ness, appearing,"  or  "manifestation"  (epiphaneia)  ex- 
presses His  personal  visibility  when  He  shall  come,  the 
great  God  and  our  Saviour  Jesus — There  is  but  one 
Greek  article  to  "  God  "  and  "  Saviour,"  which  shows  that 
both  are  predicated  of  one  and  the  same  Being,  "  Of  Him 
who  is  at  once  the  great  God  and  our  Saviour."  Also  (2.) 
"appearing"  (epiphaneia)  is  never  by  Paul  predicated  of 
God  the  Father  (John  1. 18;  1  Timothy  6. 16),  or  even  of 
"His  glory  "  (as  Alford  explains  it):  it  is  invariably  ap- 
plied  to  Christ's  coming,  to  which  (at  His  first  advent,  cf.  2 
Timothy  1.  10)  the  kindred  verb  "appeared  "  (epephanee), 
v.  11,  refers  (1  Timothy  6.  14;  2  Timothy  4.  1,  8).  Also  (3.) 
in  the  context  (v.  14)  there  Is  no  reference  to  the  Father, 
but  to  Christ  alone ;  and  here  there  is  no  occasion  for  ref- 
erence to  the  Father  in  the  exigencies  of  the  context. 
Also  (4.)  the  expression  "  great  God,"  as  applied  to  Christ, 
is  In  accordance  with  the  context,  which  refers  to  y»« 
glory  of  His  appearing ;  just  as  "the  true  God"  is  predi- 
cated of  Christ,  1  John  5.  20.  The  phrase  occurs  nowhere 
else  ia  the  New  Testament,  but  often  in  the  Old  Test»> 

433 


TUui  is  Further  Directed  by  Paul. 


TITUS  III. 


The  Washing  of  Segeneration. 


ment.  Deuterouomy  7.  21;  10.  17,  predicated  of  Jehovah, 
who,  as  their  manifested  Lord,  led  the  Isniclites  through 
the  wilderness,  doubtless  the  Second  Person  in  the  Trin- 
ity. Believers  now  look  for  the  manifestation  of  His 
glory,  inasmuch  as  they  shall  share  in  it.  Even  the  So- 
cinian  explanation,  making  "the  great  God"  to  be  the 
Father,  "our  Saviour,"  the  Son,  places  God  and  Christen 
an  equal  relation  to  "  the  glory  "  of  tlie  future  appearing : 
a  fact  incompatible  with  the  notion  that  Christ  is  not 
Divine,  indeed  it  would  be  blasphemy  so  to  couple 
any  mere  created  being  with  God.  14.  gave  himself— 
"The  forcible  'Himself,  His  wliole  self,  the  greatest  gift 
ever  given,'  must  not  be  overlooked."  for  VLS—Gi'eek,  "in 
our  behalf."  redeem  lis — deliver  ns/rom  bondage  by  jyaying 
the  price  of  His  precious  blood.  An  appropriate  image  in 
addressing  bond  servants  (v.  9, 10).  from  all  iniquity — 
the  essence  of  sin,  viz.,  "transgression  of  tiie  law:"  in 
bondage  to  which  we  were  till  then.  Tlie  aim  of  His  re- 
demption was  to  redeem  us,  not  merely  from  the  penalty, 
but  from  the  being  of  all  iniquity.  Thus  he  reverts  to  the 
"teaching"  in  righteousness,  or  disciplining  effect  of  the 
grace  of  God  that  bringeth  salvation  (v.  11,  12).  peculiar— 
peculiarly  His  mvn,  as  Israel  was  of  old.  zealoiis— in  doing 
and  promoting  "  good  works."  15.  vritli  all  authority — 
translate,  "authoritativeness"  (cf.  "sharply,"  ch.  1.  13). 
I<et  no  man  despise  tUee — Speak  with  such  vigour  as  to 
command  respect  (1  Timothy  4.  12).  Y/arn  them  with 
such  authority  that  no  one  may  think  himself  above  (so 
the  Oreek  lit.)  the  need  of  admonition.  [Tittmann, 
Synonyms  of  New  Testament.'] 

CHAPTER  III. 
Ver.  1-15.  What  Titus  is  to  Teach  Concerning 
Christians'  Behaviour  towards  the  World:  How 
HE  is  to  Treat  Heretics  :  When  and  "NVhere  he  is  to 
Meet  Paul.  Salutation.  Conclusion.  1.  Put  tliem 
in  mind— as  they  are  in  danger  of  forgetting  tlieir  duty, 
though  knowing  it.  The  opposition  of  Christianity  to 
heathenism,  and  the  natural  disposition  to  rebellion  of 
the  Jews  under  the  Roman  empire  (of  whom  many  lived 
in  Crete),  might  lead  many  to  forget  practically  what  was 
a  recognized  Christian  principle  in  theory,  submission  to 
the  powers  that  be.  Diodorus  Siculus  mentions  the  ten- 
dency of  the  Cretans  to  riotous  insubordination,  prin- 
cipalities .  .  .  po-\vers — Greek,  "magistracies  .  .  .  author- 
ities." to  lie  suhject — unllingly  (so  the  Greek),  to  obey — 
tlie  commands  of  "magistrates:"  not  necessarily  imply- 
ing spoato^eoiw  obedience.  Willing  obedience  is  implied 
in  "ready  to  every  good  work."  Cf.  Romans  13.  3,  as 
showing  that  obedience  to  the  magistracy  would  tend  to 
good  works,  since  the  magistrate's  aim  generally  is  to 
favour  the  good  and  punisli  the  bad.  Contrast  "disobe- 
dient" (v.  3).  58.  To  speak  evil  of  no  man — especially, 
not  of  "  dignities  "  and  magistrates,  rto  I>i-a-»vlers-*-"  not 
quarrelsome,"  not  attacking  others,  gentle — towards 
those  who  attack  us.  Yielding,  considerate,  not  urging 
one's  rights  to  the  uttermost,  but  forbearing  and  kindly 
{Note,  Philippians  4.  .5).  Very  dilTerent  from  the  innate 
greediness  and  spirit  of  aggression  towards  others  which 
characterized  the  Cretans,  showing — in  acts,  all — all 
possible,  meekness — (Note,  2  Corinthians  10.  l)T-the  oppo- 
site of  passionate  severity,  unto  all  men — Tlie  duty  of 
Cliristian  conduct  towards  all  men  is  the  proper  conse- 
quence of  tlie  universality  of  God's  grace  to  all  men,  so 
often  set  forth  in  the  pastoral  Epistles.  3.  For— our 
own  past  sins  should  lead  us  to  be  lenient  towards  those 
of  others.  "Despise  none,  for  such  wast  thou  also,"  as 
the  penitent  thief  said  to  his  fellow-thief,  "  Dost  thou  not 
fdar  God  .  .  .  seeing  that  thou  art  in  the  same  condemna- 
tion." -vve— Christians,  ivere- Contrastt\  4,  "But  when," 
&c.,  i.  e.,  now:  a  favourite  contrast  in  Paul's  writing,  that 
between  our  past  state  by  nature,  and  our  ]»-esent  state  of 
deliverance  from  it  by  grace.  As  God  trcr.led  us,  we  ought 
to  treat  our  neighbour,  sometimes— once,  foolish— Want- 
ing right  reason  in  our  course  of  living.  Irrational.  The 
exact  picture  of  human  life  without  grace.  Grace  is  the 
BoJe  remedy  even  for  foolishness,  disobedient— to  God. 
434 


deceived- led  astray.  The  same  Gi-cek,  "  out  of  the  way,  * 
Hebrews  5.  2.  sci-v-ing- Gj-eeA,  "  in  bondage  to,"  "serving 
as  slaves."  divers— the  cloj'ed  appetite  craves  constant 
variety,  pleasures— of  tlie  flesh,  malice— malignity. 
hateful  .  .  .  hating— Correlatives.  Provoking  the  hatred 
of  others  by  their  detestable  character  and  conduct,  and 
in  turn  hating  them.  ■*.  To  show  how  little  reason  tho 
Cretan  Christians  had  to  be  proud  of  themselves,  and  de- 
spise others  not  Christians  (Notes,  v.  2,  3).  It  is  to  the 
"  kindness  and  love  of  God,"  not  to  their  own  merits,  that 
they  owe  salvation,  kindness— Gree/i,-,  "goodness,"  "be- 
nignity," which  manifests  His  grace,  love  .  .  .  toward 
man— teaching  us  to  have  such  "love  (benevolence)  to- 
ward man"  (Greek, philanthropy),  "showing  all  meekntss 
unto  all  men"  (v.  2),  ev«n  as  God  had  '^toward  man"  (ch.  2. 
11);  opposed  to  the  "hateful  and  hating"  characteristics 
of  unrenewed  men,  whose  wretchedness  moved  God's  be- 
nevolent  kindness,  of  God  our  Saviour — Greek,  "of  our 
Saviour  God,"  viz.,  the  Father  "(ch.  1.  3),  who  "saved  us" 
(v.  5)  "  through  Jesus  Christ  our  Saviour"  (v.  6).  appeared 
— Greek,  "was  made  to  appear;"  w.as  manifested.  5.  "Hot 
by — Greek,  "Out  of;"  "not  as  a  result  springing  from 
worlcs,"  &c.  of  righteousness — Greek,  "in  righteous- 
ness," i.  e.,  wrought  in  a  state  of  rigMeousness ;  as  "deeds 
.  .  .  Avrought  1)1  God."  There  was  an  utter  absence  in  us 
of  the  element  ("rigliteousness")  in  which  alone  righteous 
works  could  be  done,  and  so  necessarily  an  absence  of  tlie 
works.  "We  neither  did  works  of  righteousness,  nor 
were  saved  in  consequence  of  them ;  but  His  goodness  did 
the  whole."  [Theophylact.]  we — emphatically  opposed 
to  "His."  mercy— the  prompting  cause  of  our  salvation 
individually :  "  Bi pursuance  of  His  mercy."  His  kindness 
and  ^oiie  <o  »?!n>i  were  manifested  in  redemption  once  for 
all  wrought  by  Him  for  mankind  generally ;  His  mercy  is 
the  prompting  cause  for  our  individual  realization  of  it. 
Faith  is  pre-supposed  as  the  instrument  of  our  being 
"saved;"  our  being  so,  then,  is  spoken  of  as  an  accom- 
plished fact.  Faith  is  not  mentioned,  but  only  God's  part, 
as  Paul's  object  here  is  not  to  describe  man's  new  state, 
but  the  saving  agency  of  God  in  bringing  about  that  state, 
independent  of  all  ■merit  on  the  man's  part  (Note,  v.  4).  by— 
Greek,  "through;"  by  means  of.  the  washing— ratlier, 
"  the  laver,"  i.  e.,  the  baptismal  font,  or  lavatory,  of  re- 
generation— designed  to  be  the  visible  instrument  of  re- 
generation. "  The  apostles  are  wont  to  draw  an  argument 
from  the  sacraments  to  prove  the  thing  therein  signified, 
because  it  ougjjt  to  be  a  recognized  principle  among  the 
godly,  that  God  does  not  mark  us  with  empty  signs,  but 
by  His  power  inwardly  makes  good  what  lie  demonstrates 
by  the  outward  sign.  Wherefore  baptism  is  congruously 
and  truly  called  the  laver  of  regeneration.  We  must  con- 
nect the  sign  and  thing  signified,  so  as  not  to  make  the 
sign  empty  and  ineffectual ;  and  yet  not,  for  the  sake  of 
honouring  the  sign,  to  detract  from  the  Holy  Spirit  what 
is  peculiarly  His"  [CalvinJ  (1  Peter  3.21).  Adult  candi- 
dates for  baptism  are  presupposed  to  have  had  repentance 
and  faith  (for  Paul  often  assumes  in  faith  and  charity  that 
those  addressed  are  what  they  profess  to  be,  though  in  fact 
some  of  them  were  not  so,  1  Corinthians  6.  11),  in  which 
case  baptism  would  be  the  visible  "  laver  of  regeneration" 
to  tliem,  "faith  being  thereby  confirmed,  and  grace  in- 
a-eased,  by  virtue  of  prayer  to  God"  (Church  of  England, 
Article  27).  Infants  are  charitably  presumed  to  have  re- 
ceived a  grace  in  connection  witli  their  Christian  descent, 
in  answer  to  the  believing  prayers  of  their  parentsor  guar- 
dians presenting  them  for  baptism,  Avliich  grace  is  visibly 
sealed  and  increased  by  baptism,  "  the  laver  of  regenera- 
tion." They  are  j:)resumcd  to  be  then  regenerated,  until 
years  of  developed  consciousness  prove  whether  they 
have  been  actually  so  or  not.  "Born  of  (from)  water  and 
(no  'of  in  Greek)  the  Spirit."  The  Word  is  the  remote  and 
anterior  Instrument  of  the  new  birth;  Baptism,  liicprox 
imate  instrument.  The  Word,  the  instrument  to  the  indv- 
vidual;  Baptism,  in  relation  to  the  Society  of  Christiano. 
The  laver  of  cleansing  stood  outside  the  door  of  the  tabei'*' 
nacle,  wlierein  the  priest  had  to  wash  before  entering  the 
Holy  Place;  so  we  must  wash  in  the  laver  of  regeneration 
before  we  can  enter  the  Church,  whose  members  are  "a 


spiritual  Effects  of  Baptism. 


TITUS  III, 


Titus  is  to  Reject  Heretics. 


royal  priesthood.*'     "Baptism  by  the  Spirit"  (whereof 
water-baptism  Is  thedesigned  accompanying  seal)  makes 
the  difference  between  Christian  baptism  and  that  of 
John.    As  Paul  presupposes  the  outward  Church  is  the 
visible  community  of  the  redeemed,  so  he  speaks  of  bap- 
tism on  the  supposition  that  it  answers  to  its  idea;  that 
nil  that  is  inward  belonging  to  its  completeness  accom- 
panied the  outward.    Hence  he  here  asserts  of  outward 
b.'iptism  whatever  is  involved  in  the  believing  appropri- 
ation of  the  Divine  facts  which  it  symbolizes,  whatever  is 
realized  when  baptism  fully  corresponds  to  its  original 
design.    So  Galatians  3.27;  language  holding  good  only 
of  those  in  whom  the  inward  living  communion  and  out- 
ward baptism  coalesce.    "  Saved  us"  applies  fully  to  those 
truly  regenerate  alone;  in  a  general  sense  it  may  include 
many  who,  though  put  within  reach  of  salvation,  shall 
not  finally  be  saved.    "Regeneration"  occurs  only  once 
more  in  New  Testament,  Matthew  19.  28,  i.  c,  the  neiv  birth 
of  the  heaven  and  earth  at  Christ's  second  coming  to  renew 
all  material  things,  the  human  body  included,  when  the 
creature,  now  travailing  in  labour-throes  to  the  birtn, 
shall  be  delivered  from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  God.    Regeneration, 
which  now  begins  in  the  believer's  soul,  shall  then  be  ex- 
tended to  his  body,  and  thence  to  all  creation,    and  re- 
ne-wing— not  "the  laver  ('washing')  of  renewing,''  but 
"and  BY  tlie  renewing,"  &c.,  following  "saved  us."    To 
make  "renewing  of  the  Holy  Ghost"  follow  "the  laver," 
would  destroy  the  balance  of  the  clauses  of  the  sentence, 
and  would  make  baptism  the  seal,  not  only  of  regen- 
ei-alion,  but  also  of  tlie  subsequent  process  of  progressive 
tanctification  ("renewing  of  the  Holy  Ghost").    Regenera- 
tion is  a  thing  once  for  all  done ;  renewing  is  a  process  daily 
proceeding.    As  "the  washing,"  or  "laver,"  is  connected 
with  "regeneration,'"  so  the  "  renewing  of  the  Holy  Ghost" 
is  connected  with  "shed  on  us  abundantly"  (v.  6).     6. 
■Wlilch— The  Holy  Ghost,  lie  slied— Greefc,  "  poured  out;" 
not  only  on  the  Chui'ch  in  general  at  Pentecost,  but  also 
"  on  us"  individually.  This  pouring  out  of  the  Spirit  com- 
prehends tlie  grace  received  before,  in,  and  subsequently 
tOj  baptism.    al>iinclantly — Greek,  "richly"  (Colossians  3. 
16).    tlirougli  Jesus  C'lirlst— the  cliannel  and  Mediator  of 
the  gift  of  the  Holy  Ghost,    our  Saviour — immediately; 
as  the  Father  is  mediately  "  our  Saviour."    The  Father  is 
the  author  of  our  salvation, and  saves  us  by  Jesus  Clirist. 
7.  TJiat,  &c. — the  purpose  which  He  aimed  at  in  having 
"saved  us"  (v.  5),  viz.,  "That  being  (having  been)  justified 
(accounted  righteous  through  faith  at  our 'regeneration,' 
and  made  righteous  by  the  daily 'renewing  of  the  Holy 
Ghost')  by  His  grace  (as  opposed  to  works,  v.  5)  wo  should 
be  made  heirs."     hU  grace — Greek,  "the  gi'ace  of  the 
former,"  i.  «.,  God  (v.  4;  Romans  5.  15).    lielrs— (Galatians 
3.  29.)    according  to  tlie  hope  of  eternal  life — ch.  1.  2, 
and  also  the  position  of  the  Greek  words,  confirm  English 
Version,  i.  e.,  agreeabli/  to  the  hope  of  eternal  life;    the 
eternal  inheritance  fully  satisfjMng  the  hope.    Bkngel, 
Ellicott,  Ac,  explain  it,  "heirs  of  eternal  life,  in  the  way 
of  hope,"  t.  e.,  not  yet  in  actual  possession.  Such  a  blessed 
hope,  which  once  wan  not  possessed,  will  lead  a  Christian 
to  practice  holiness  and    meekness  toward  others,  the 
lesson   especially   needed   by   the   Cretans.      8.    Greek, 
"faithful    is   the   saying."    A   formula   peculiar   to   the 
Pastoral  Epistles.    Here  "the  saying"  is  tlie  statement 
(v.  4-7)  as  to  the  gratuitousness  of  God's  gift  of  salva- 
tion.    Answering   to   the  "Amen."     tliese  tilings,  &c. 
Greek,  "ConcernUu/  these  things  (the  truths  d  wclton,f.  4-7  ; 
not  a.s  English  Version,  what  follow),  I  will  that  thou  af- 
firm (insist)  strongly  and  persistently,  in  order  that  they  who 
have  believed  God  (the  Greek  for  '  believed  m  God  '  is  dif- 
ferent, John  14. 1.    ' They  who  have  learnt  to  credit  God ' 
in  what  He  saith)  may  be  careful  ('  solicitously  sedulous ;' 
diligence  is  necessary)  to  maintain  (lit.,  '  to  set  before  them- 
selvejj  so  as  to  sustain  ')  good  works."  No  longer  applying 
their  care  to  "unprofitable"  and  unpractical  speculations 
{V.  9).     tUese  things— These  lesults  of  doctriue  ("good 


works  ")  are  "  good  and  profitable  unto  men,"  whereas  no 
such  practical  results  flow  from  "foolish  questions."    Su 
Grotius  and  Wiesinger.  But  Alford,  to  avoid  the  taxi- 
tology,  "these  (good  works)  are  good  unto  men,''  explains, 
"  these  truths  "  (v.  4-7).    9.  foolisli — Greek,  "  insipid  ;"  pro- 
ducing no  moral  fruit.    "Vain  talkers."    genealogies — 
—akin  to  the  "  fables  "  (see  Note,  1  Timothy  1.  4).    Not  so 
much  direct  heresy  as  yet  is  here  referred  to,  as  profitless 
discussions  about  genealogies  of  oeons,  &c.,  wliich  ulti- 
mately led   to  Gnosticism.    Synagogue  discourses  were 
termed  daraschoth,  i.  e.,  discussions.    Cf.  "  disputer  of  this 
world  (Greek,  dispensation)."    strivings  about  tlic  la-\v — 
about  the  authority  of  the   "commandments  of  men," 
which  thej'  sought  to  confirm  by  the  law  (ch.  1. 14;  Note,  1 
Timothy  1.  7),  and  about  the  mystical  meaning  of  the  va- 
rious parts  of  the  law  in  connection  witli  the  "genealo- 
gies."   avoid — stand  aloof  from.    Same  Greek,  as  in  Note, 2 
Timothy  2.  16.  10.  Iter etlc— Greek  heresy,  originally  meant 
a  divisioti  resulting  from  individual  self-will;  the  indi- 
vidual doing  and  teaching  what  he  cliose  independently 
of  the  teaching  and  practice  of  the  Church.    In  course  of 
time  it  came  to  mean  definitely  "  heresy  "  in  the  modern 
sense;  and  in  the  later  Epistles  it  has  almost  assumed 
this  meaning.    The  heretics  of  Crete,  when  Titus  was 
there,  were  in  doctrine  followers  of  their  own  self-willed 
"  questions  "  reprobated  in  v.  9,  and  immoral  in  practice, 
reject— decline,  avoid ;  not  formal  excommunication,  but, 
"  have  nothing  more  to  do  with  him,"  either  in  admoni- 
tion or  intercourse.    11.   is  .  .  .  subverted — "is   become 
perverse."    condemned  of  Iiiinself — He  cannot  say,  no 
one  told  him  better;  continuing  the  same  after  frequent 
admonition  he  is  self-condemned.  "He  sinneth  "  wilfully 
against  knowledge.    1'3.  Wlien  I  sliall  send  [have  sent] 
Arteinas  or  TycJilcus— to  supply  thy  place  in  Crete.    Ar- 
temas  is  said  to  have  been  subsequently  bishop  of  Lystra. 
Tychicus  was  sent  twice  by  Paul  from  Rome  to  Lesser 
Asia  in  his  first  imprisonment  (which  shows  how  Ave;l 
qualified  he  was  to  become  Titus'  successor  in  Crete); 
Ephesians  6.  21 ;  and  in  his  second,  2  Timothy  4.  12.  Tradi- 
tion makes  him  subsequently  bishop  of  Chalcedon,  in 
Bith  j'nia.  Nicopolis— "  The  city  of  victory,"  called  so  from 
the  battleof  Actium,  in  Epirus.  This  Epistle  was  probal.-ly 
written  from  Corinth  in  the  autumn.    Paul  purposed  a 
journey  through  CEtolia  and  Acarnania,  into  Epirus,  and 
there  "to  winter."    See  iny  Introduction  to  the  pastoral 
Epistles.    13.  Bring  .  .  .  on  tUcir  journey— Enable  them 
to  proceed  forward  by  supplying  necessaries  for  their 
journey.    Zcnas — the  contracted  form  of  Zenodorus.  law- 
yer—A  Jewish  "scribe,"  who,  when  converted,  still  re- 
tained the  title  from  liis  former  occupation.  A  civil  lawyer. 
Apollos— with  Zenas,  probably  the  bearei-s  of  this  Epistle. 
In  1  Corinthians  16.  12,  Apollos  is  mentioned  as  purposing 
to  visit  Corinth  ;  his  now  being  at  Corinth  (on  the  theory 
of  Paul  being  at  Corinth  when  he  wrote)  accords  with  tliis 
purpose.    Crete  would  be  on  his  way  either  to  Palestine  or 
his  native  place,  Alexandria.    Paul  and  Apollos  thus  ap- 
pear in  beautiful  harmony  in  that  very  city  where  their 
names  had  been  formerly  the  watchword  of  unchristian 
partj'  work.    It  was  to  avoid  this  party  rivalry  that  Apol- 
los formerly  was  unwilling  to  visit  Corinth,  though  Paul 
desired  him.    Hippolytus  mentions  Zenas  as  one  of  tlie 
Seventy,  and  afterwards  bishop  of  Dlospolis.    14.  And  .  .  . 
also — Greek,  "  But .  . .  also."    Not  only  thou,  but  let  other* 
also  of  "  our  "  fellow-believers  (or  "  whom  we  have  gained 
over  at  Crete")  with  thee,    for  necessary  uses— /o  s«pp/^ 
the  necessary  u'nnisof  Christian  missionariesand brethren, 
according  as  they  stand  in  need  in  their  Journeys  for  the 
Lord'scause.  Cf.ch.  1.8,  "a  lover  of  hospitality.''  15.  Greet 
— "Salute  thein  that  love  us  In  the  faith."  All  at  Crete  had 
not  this  love  rooted  in  faith,  the  true  bond  of  fellowship.  A 
salutation  peculiar  to  this  Epistle,  such  as  no  forger  would 
have  used.  Grace— GreeA.  "  The  grace,"  viz.,  of  God.  •%vitH 
you  all— not  that  the  Epistlo  is  addressed  to  all  the  Cre- 
tan Christians,  but  Titus  would  naturally  impart  it  to  his 
flock. 

435 


Thanksgiving  for  PhilemmCa  PHILEMON.  Love  and  Fwitik 

THE  EPISTLE  OF  PAUL  TO 

PHILEMON. 

INTKODUCTION. 

The  testimonies  to  its  authenticity  are— Obigen,  Homily  19,  on  Jerem.,  vol.  1.,  p.  18.5,  Ed.  Huet.,  cites  it  as  tho  letter 
cf  Paul  to  Philemon  concerning  Onesimtjs;  TERTULLtAN,  against  Marcion,  5.  21,  "The  brevity  of  this  Epistle  is  the 
sole  cause  of  its  escaping  the  falsifying  hands  of  Marcion ;"  Eusebius,  Ecclesiastical  History,  3.  25,  mentions  it  among 
"  the  universally  acknowledged  Epistles  of  the  canon;"  Jerome,  Procemium  in  Philemonem,  vol.  iv.,  p.  412,  argues  for 
It  against  those  who  objected  to  its  canonicity  on  the  ground  of  its  subject  being  beneath  an  apostle  to  write  about. 
Ignatius,  Eph,  2.,  and  Magnes.  12,  seems  to  allude  to  Philemon  20.  Cf.  Epistle  to  Polycarp  (ch.  1.  and  6).  Its  brevity 
Is  the  cause  of  its  not  being  often  quoted  by  the  Fathers.  Paley,  Horw  Paulmce,  has  shown  striking  proofs  of  its  au- 
thenticity in  the  undesigned  coincidences  between  it  and  the  Epistle  to  the  Colossians. 

Place  and  Time  of  Writing.— Tliis  Epistle  is  closely  linked  with  tlie  Epistle  to  the  Colossians.  Both  were  carried 
by  the  same  bearer,  Onesimus  (with  whom,  however,  Tychicus  is  joined  in  this  Epistle  to  the  Colossians),  Colossians 
4.9.  The  persons  sending  salutations  are  the  same,  except  one,  Jesus  called  J^«s<m*  (Colossians  4. 11).  In  both  alike 
Archippus  is  addressed  (v.  2;  Colossians  4. 17).  Paul  and  Timothy  stand  in  the  headings  of  both.  And  in  both  Paul 
appears  as  a  prisoner  (v.  9 ;  Colossians  4. 18).  Hence  it  follows,  it  was  written  at  the  same  time  and  place  as  the  Epistle 
to  the  Colossians  (whicli  was  about  the  same  time  as  the  Epistle  to  tlie  Ephesians),  viz.,  at  Rome,  during  Paul's  first 
imprisonment,  a.  d.  61  or  62. 

Object.— Onesimus,  of  Colosse  ("  one  of  you,"  Colossians  4.  9),  slave  of  Philemon,  had  fled  from  his  master  to  Rome, 
after  having  probably  defrauded  him  {v.  18).  He  there  was  converted  to  Christianity  by  St.  Paul,  and  being  induced 
by  him  to  return  to  his  master,  he  was  furnished  with  this  Epistle,  recommending  him  to  Philemon's  favourable  re- 
ception, as  being  now  no  longer  a  mere  servant,  but  also  a  brother  in  Christ.  Paul  ends  by  requesting  Philemon  to 
prepare  him  a  lodging,  as  he  trusted  soon  to  be  set  free  and  visit  Colosse.  This  Epistle  is  addressed  also  to  Apphia, 
supposed  from  its  domestic  subject  to  have  been  Philemon's  wife,  and  Archippus  (a  minister  of  the  Colossian  Church, 
Colossians  4. 17),  for  the  same  reason,  supposed  to  be  a  near  relative  and  inmate. 

Onesimus  in  the  Apostolical  Canons  (73),  is  said  to  have  been  emancipated  by  his  master.  The  Apostolical  Con- 
stitutions (7.  46)  state  that  he  was  consecrated  by  Paul,  bishop  of  Berea,  in  Macedonia,  and  that  he  was  martyred  at 
Roine.    Ignatius,  Epistola  ad  Ephesum,  ch.  1.,  speaks  of  him  as  bisliop  of  the  Ephesians. 

Style.— It  has  been  happily  termed,  from  its  graceful  and  delicate  urbanity,  "the  polite  Epistle."  Yet  there  is 
nothing  of  insincere  compliment,  miscalled  politeness  by  the  world.  It  is  manly  and  straightforward,  without  mis- 
representation or  suppression  of  facts;  at  the  same  time  that  it  is  most  captivatingly  persuasive.  Alford  quotes 
Luther's  eloquent  description,  "This  Epistle  showeth  a  right,  noble,  lovely  example  of  Christian  love.  Here  we  see 
how  St.  Paul  layeth  himself  out  for  the  poor  Onesimus,  and  with  all  his  means  pleadeth  his  cause  witla  his  master, 
and  so  setteth  himself  as  if  he  were  Onesimus,  and  had  himself  done  wrong  to  Philemon.  Yet  all  this  doeth  he,  not 
with  force,  as  if  he  had  right  thereto,  but  he  stripped  himself  of  his  right,  and  thus  enforceth  Philemon  to  forego  his 
right  also.  Even  as  Christ  did  for  us  with  God  the  Father,  thus  also  doth  St.  Paul  for  Onesimus  with  Philemon :  for 
Christ  also  sti-ipped  Himself  of  His  right,  and  by  love  and  humility  enforced  (?)  the  Father  to  lay  aside  His  wrath 
and  power,  and  to  take  us  to  His  grace  for  the  sake  of  Christ,  who  lovingly  pleadeth  our  cause,  and  with  all  His  heart 
layeth  Himself  out  for  us;  for  we  are  all  His  Onesimi,  to  my  thinking." 


Ver.  1-25.    Address.    Thanksgiving  for  Philemon's  never  yet  seen.    Yet  r.  19  here  implies  that  Philemon  was 

Love  and  Faith.    Intercession  for  Onesimus.    Con-  his   convert.     Philemon,   doubtless,   was   converted   at 

CLUDiNG    Request    and    Salutations.     This   Epistle  Ephesus,  or  in  some  other  place  where  he  met  Paul, 

affords  a  specimen  of  the  highest  wisdom  as  to  the  man-  love  nnd  faith— The  theological  order  is  first  faith,  then 

ner  in  wliich  Christians  ought  to  manage  social  affairs  ioye,  the  fruit  of  faith.    But  he  purposely  puts  Philemon's 

on  more  exalted  principles.    1.  prisoner  of  Jesus  Christ  love  in  the  first  place,  as  it  is  to  an  act  of  love  that  he  is 

—one  whom  Christ's  cause  has  made  a  prisoner  (cf.  "in  exliorting  him.    toivard  .  .  .  to^vard— Different   Greek 

the  bonds  of  the  Gospel,"  v.  13).    He  does  not  call  himself,  words:  towards  .  .  .  tmto.    Towards  implies  simply  direc- 

as  in  other  Epistles,  "Paul  an  apostle,"  as  he  is  writing  tion;  unto,  to  the  advantage  of.    6.  That,  &c.— The  aim 

familiarly,  not  authoritatively,  our  . . .  fello^v-labonrer  of  my  thanksgiving  and  prayers  for  thee  is,  in  oi-der  that 

— in  building  up  the  Church  at  Colosse,  while  we  were  at  the,  &c.    the  communication  of  thy  faXtli— the  imparting 

Ephesus.    See  my  Introduction  to  Colossians.    2.  Apphia  of  it  and  its  fruits  (viz.,  acts  of  love  and  beneficence :  as  He- 

— The  Latin  "Appia."     Either  the  wife  or  some  close  brews  13.  16,  "To  communicate,"  i.e.,  to  impart  a  share) 

relative  of  Philemon.    She  and  Archippus,  if  they  had  toothers;  or,  the  liberality  to  others  ftowi7ig  from  thy  faith  (so 

xiot  belonged  to  his  family,  would  not  have  been  in-  the  Greek  is  translated,  "liberal  distribution,"  2  Corin- 

cluded  with  Philemon  in  the  address  of  a  letter  on  a  thiaus9.  13).    effectual  ^y— Greek,  "in:"  the  element  in 

domestic  matter.     Archippus— a  minister  of  the  Colos-  which  his  liberality  had  place,  i.  e.,  may  be  proved  by  acts 

sian  Church  (Colossians  4. 17).    fellow-solcller— (2  Timo-  in,  &c.     acknowledging— GVeeA,  "the  thorough  know- 

thy  2.  3.)    Church  In  thy   house— In  the  absence  of  a  ledge,"  i.  e.,  the  experimental  or  practical  recognition,    ot 

■I'egular  Church  building,  the  houses  of  particular  saints  every  good  tiling  vrhich  is  in  you— The  oldest    MSS. 

were  used  for  that  purpose.     Observe  St.  Paul's  tact  in  read,  "which  is  in  vs,"  i.  e.,  the  practical  recognition 

associating  with  Philemon  those  associated  by  kindred  of  every  grace  which  is  in  us  Christians,  in  so  far  as  we 

or  Christian  brotherhood  with  his  Aouse,  and  not  going  realize  the  Christian  character.    In  short,  that  thy  faith 

beyond  it.  4.  always— Joined  by  Alford  with  "I  thank  may  by  acts  be  proved  to  be  "a  faith  which  M'orketli  by 

my  God."    5.  Hearing— The  ground  of  his  thanksgiving,  love."    in  Christ  Jesus— rather  as   Greek,  "unto  Christ 

It  is  a  delicate  mark  of  authenticity,  that  he  says  "hear-  Jesus,"  i.  e.,  to  the  glory  of  Christ  Jesus.    Two  of  the  oldest 

Ing"  as  to  churches  and  persons  whom  he  had  not  seen  or  MSS.  omit  "Jesus."    This  verse  answers  to  v.  5,  "Thy 

then  visited.    Now  Colosse,  Philemon's  residence,  he  had  love  and  faith  toward  all  saints:"  Paul  never  ceases  to 
436 


Intercession  for  Onesimus, 


PHILEMON. 


He  will  now  Serve  as  a  Brother. 


mention  him  in  liis  prayers,  in  order  </io<  his  faith  may 
still  further  show  its  power  iu  his  relation  to  others,  by 
exhibiting  every  grace  which  is  in  Christians  to  the  glory 
of  Christ.  Thus  he  paves  the  way  for  the  request  in  be- 
half of  Onesimus.  7.  For— A  reason  for  the  prayer,  v.  4-6. 
•we  have — Greek,  "we  had."  joy  and  consolation  — 
Joined  in  2  Corinthians  7.  4.  saints  are  refreshed  by 
tliee— his  house  was  open  to  tliem.  brother— put  last,  to 
conciliate  his  favourable  attention  to  the  request  wlaich 
follows.  8.  AVberefore- Because  of  ray  love  to  thee,  I 
prefer  to  "beseech,"  rather  than  "enjoin,"  or  authorita- 
tively command.  I  might  .  .  .  enjoin — In  virtue  of  the 
obligation  to  o6edtence  which  Philemon  lay  under  to  Paul, 
as  having  been  converted  through  his  instrumentality. 
in  Christ— the  element  in  which  his  boldness  has  place. 
9.  for  love's  sake— mine  to  thee,  and  [what  ought  to  be] 
thine  to  Onesimus.  Or,  that  Christian  love  of  which 
thou  showest  so  bright  an  example  {v.  7).  being  such 
an  one — Explain,  J5e»ir7  such  a  one  as  thou  knowest  me 
to  be,  viz.,  Paul  (the  founder  of  so  many  churches,  and  an 
apostle  of  Christ,  and  thy  father  in  the  faith)  the  aged  (a 
circumstance  calculated  to  secure  thy  respect  for  any- 
thing I  request),  and  now  also  a  prisoner  of  Jesus  Christ 
(the  strongest  claim  I  have  on  thy  regard :  if  for  no  other 
reason,  at  least  in  consideration  of  tliis,  throngli  commis- 
eration gi-atify  me).  10.  I  beseech  thee— Emphatically 
repeated  from  v.  9.  In  the  Greek,  the  name  "Onesimus" 
Is  skilfully  put  last;  he  puts  first  a  favourable  descrip- 
tion of  him  before  he  mentions  the  name  that  had  fallen 
Into  so  bad  repute  with  Philemon.  "I  beseech  thee  for 
my  sou,  whom  I  have  begotten  in  my  bonds,  Onesimus." 
Scripture  does  not  sanction  slavery,  but  at  the  same 
time  does  not  begin  a  political  crusade  against  it.  It 
sets  forth  principles  of  love  to  our  fellowraen  which  were 
sure  (as  they  have  done)  in  due  time  to  undermine  and 
overthrow  it,  without  violently  convulsing  the  then  ex- 
isting political  fabric,  by  stirring  un  slaves  against  their 
masters.  11.  "Which  ,  .  .  was  .  .  unprofitable — Bely- 
ing his  name  Onesimus,  which  means  profitable.  Not  only 
was  he  unprofitable,  but  positively  injurious,  having 
"wronged"  his  master.  Paul  uses  a  mild  expression. 
no-»v  profitable— "Without  godliness  a  man  is  in  no  sta- 
tion. Profitable  in  spiritual,  as  well  as  in  temporal  things. 
liJ.  mine  o-wn.  bowels — as  dear  to  me  as  my  own  heart. 
TAlford.]  Cf.  v.  17,  "as  mj'self."  Tlie  object  of  my  most 
intense  aflTection  as  that  of  a  parent  for  a  child.  13.  I — 
Emphatical.  I  for  my  part.  Since  I  liad  such  implicit 
trust  in  him  as  to  desire  to  keep  him  with  me  for  his  ser- 
vices, thou  mayest.  I  •»vould  have  retained — Different 
Greek  from  tlie  "  would,"  v.  14,  "  I  could  have  wished,"  "  I 
was  JHuidecZ"  here;  hut"  lv!a,&  not  willinc/,"  &c.,v.  14.  in  thy 
Ktead— that  he  might  supply  in  your  place  all  tlie  services 
to  mewhicli  you,  if  you  were  here,  would  render  in  virtue 
of  the  love  you  bear  to  me  {v.  19).  bonds  of  the  Gospel— my 
bonds  endured  for  tlae  Gospel's  sake  {v.  9).  l*.  witltout 
thy  mind — i.  e.,  consent,  should  not  be  ns — "  should  not 
appear  as  a  matter  of  necessity,  but  of  free  will."  Had 
Paul  kept  Onesimus,  however  willing  to  gratify  Paul,  in 
fact,  Philemon  might  be,  he  would  have  no  opportunity 
given  him  of  showing  he  was  so,  his  leave  not  having 
been  asked.  15.  perhaps- speaking  in  human  fashion, 
yet  as  one  believing  that  God's  Providence  probably  (for 
we  cannot  dogmatically  define  the  hidden  purposes  of 
God  in  providence)  overruled  the  past  evil  to  ultimately 
greater  good  to  him.  This  thought  would  soften  Phile- 
mon's indignation  at  Onesimus'  past  offence.  So  Joseph 
in  Genesis  45.  5.  departed- Zi<.,  "was  parted  from  thee:" 
a  softening  term  for  "ran  away,"  to  mitigate  Piiilemon's 
wrath,  receive  \\im— Greek,  Have  him  for  thyself  in  full 
possession  {note,  Phillppians  4.  18).  The  same  Greek  as  in 
Matthew  6.  2.    for  ever— in  this  life  and  in  that  to  come 


(cf.  Exodus  21.  6).  Onesimus'  time  of  absence,  however 
long,  was  but  a  short  "hour"  (so  Greek)  compared  with 
the  everlasting  devotion  henceforth  binding  him  to  his 
master,  16.  No  longer  as  a  mere  servant  or  slave  (tliough 
still  he  is  tliat),  but  above  a  servant,  so  that  thou  shalt 
derive  from  him  not  merely  the  services  of  a  slave,  but 
higher  benefits:  a  servant  "in  the  flesh,"  he  is  a  brother 
"in  the  Lord."  beloved,  specially  to  me— who  am  his 
spiritual  father,  and  who  have  experienced  his  faithful 
attentions.  Lest  Philemon  sliould  dislike  Onesimus  being 
called  "  brother,"  Paul  first  recognizes  him  as  a  brother, 
being  the  spiritual  son  of  the  same  God.  much  more 
unto  thee — to  whom  he  stands  in  so  mucli  nearer  and 
more  lasting  relation.  17.  a  partner— in  tlie  Christian 
fellowship  of  faith,  hope,  and  love,  receive  him  as  nxy- 
self— Resuming  "receive  him  that  is  mine  own  bowels." 
18.  Greek,  "But  if  (thou  art  not  inclined  to  'receive  him' 
because)  he  hath  wronged  thee:"  a  milder  term  tlian 
"  robbed  thee."  Onesimus  seems  to  have  confessed  some 
such  act  to  Paul,  put  that  on  mine  account— I  am 
ready  to  make  good  the  loss  to  thee  if  required.  The 
latter  parts  of  v.  19,21,  imply  that  he  did  not  expect  Phile- 
mon would  probably  demand  it.  19.  -tvith  mine  own 
hand— not  employing  an  amanuensis,  as  in  other  Epis- 
tles: a  special  compliment  to  Philemon  which  he  ought 
to  show  his  appreciation  of  by  granting  Paul's  request. 
Contrast  Colossians  4.  18,  which  shows  that  the  Epistle  to 
the  Colossian  Church,  accompanying  our  Epistle,  had 
only  its  closing  "salutation"  written  by  Paul's  own 
hand,  albeit,  &c..—lit.,  "that  I  may  not  say  .  .  .  not  to 
say,"  &c.  thou  o'west  .  .  .  even  thine  o-»vn  self— not 
merely  thy  possessions.  For  to  my  instrumentality 
tliou  owest  thy  salvation.  So  the  debt  which  "heoweth 
thee"  being  transferred  upon  me  (I  making  myself  re- 
sponsible for  it)  is  cancelled.  30.  let  me— "Me"  is  em- 
phatic: "Let  me  have  profit  (so  Greek  'for  joy,'  onaimen, 
referring  to  tlie  name  Onesimus,  'profitable')  from  thee,  as 
thou  shouldst  have  had  from  Onesimus :"  for  "  thou  owest 
thine  own  self  to  me."  in  tlie  Lord— not  in  worldly  gain, 
but  in  thine  increase  in  the  graces  of  the  Lord's  Spirit. 
[Alford.]  my  bo-wels— my  heart.  Gratify  my  feelings 
by  granting  tliis  request,  in  the  Lord— Tlie  oldest  ]\ISS. 
read,  "in  Christ."  The  element  or  sphere  in  wliich  this 
act  of  Christian  love  naturally  ought  to  have  place.  21. 
Having  confidence  in  tliy  obedience — to  my  apostolic 
authority,  if  I  were  to  "enjoin"  it  (v.  8),  which  I  do 
not,  preferring  to  beseech  thee  for  it  as  a  favour  (v.  9). 
thou  wilt  also  do  more— towards  Onesimus:  hinting  at 
his  possible  manumission  by  Philemon,  besides  being 
kindly  received.  23.  This  prospect  of  Paul's  visiting 
Colosse  would  tend  to  secure  a  kindly  reception  for  Ones- 
imus, as  Paul  would  know  in  person  liow  he  had  been 
treated,  your  .  .  .  you— Referring  to  Philemon,  Apphia, 
Arcliippus,  and  the  Churcli  in  Philemon's  house.  The 
same  expectation  is  expressed  by  him,  Piiilippiaus  2.  23, 
24,  written  in  tlie  same  imprisonment.  33.  The  same 
persons  send  salutations  in  tlie  accompanying  Epistle, 
except  that"  Jesus  Justus"  is  not  mentioned  here.  Epaph- 
ras,  my  fello-*v-prisoner— he  had  been  sent  by  the  Col- 
ossian Church  to  inquire  after,  and  minister  to,  Paul, 
and  possibly  was  cast  into  prison  by  the  Roman  authori- 
ties on  suspicion.  However,  he  is  not  mentioned  as  a 
prisoner  in  Colossians  4.  12,  so  that  "fellow-prisoner" 
here  may  mean  merely  one  who  was  a  faithful  companion 
to  Paul  in  his  imprisonment,  and  by  his  society  put  him- 
self in  the  position  of  a  prisoner.  So  also  "  Aristarchus, 
my  fellow-prisoner,"  Colossians  4.  10,  may  mean.  Ben- 
son conjectures  the  meaning  to  be  that  on  some  former 
occasion  these  two  were  Paul's  "fellow-prisoners,"  not  at 
the  time.  35.  be  wiUi  your  spirit- (Galatians  6.  18;  2 
Timothy  4.  22.) 

437 


IfUrodHction.  HEBBEWS.  Inirodkctum. 

THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

HEBREWS. 

INTEODUCTION. 

CAisroNiciTY  AND  ArTHOHSHiP.— CLEMENT  OF  RoMB,  at  the  end  of  the  first  century,  a.  d.,  copiously  uses  It,  adopt- 
ing its  words  just  as  lie  does  those  of  the  other  books  of  the  New  TestsCment;  not  indeed  giving  to  either  the  term 
"Scripture,"  which  he  reserves  for  the  Old  Testament  (the  canon  of  the  New  Testament  not  yet  having  been  formally 
established),  but  certainly  not  ranking  it  below  the  other  New  Testament  acknowledged  Epistles.  As  our  Epistlo 
claims  authority  on  the  part  of  the  writer,  Clement's  adoption  of  extracts  from  it  is  virtually  sanctioning  its  au- 
thority, and  this  in  the  apostolic  age.  Justin  Maetyb  quotes  it  as  Divinely  authoritative,  to  establish  the  titles 
"  apostle,"  as  well  as  "  angel,"  as  applied  to  the  Son  of  God.  Clement  of  Alexandria  refers  it  expressly  to  Paul,  on 
tlie  authority  of  Pant^nus,  cliief  of  tlie  Catechetical  school  in  Alexandria,  in  the  middle  of  the  second  century,  saying, 
thatas  Jesus  is  termed  in  it  the  "apostle"  sent  to  the  Hebi-ews,  Paul,  through  humility,  does  not  in  it  call  himself 
apostle  of  the  Hebrews,  being  apostle  to  the  Gentiles.  Clement  also  says  that  Paul,  as  the  Hebrews  were  prejudiced 
against  him,  prudently  omitted  to  put  forv/ard  his  name  in  tlie  beginning :  also,  that  it  was  originally  written  in  /Je- 
6j-ew  for  the  Hebrews,  and  tliat  Luke  translated  it  into  Oreek  for  the  Greeks,  whence  the  style  is  similar  to  that  of 
Acts.  He,  however,  quotes  frequently  the  words  of  the  existing  Greek  Epistle  as  St.  Paul's  words.  Origen  similarly 
quotes  it  as  St.  Paul's  Epistle.  However,  in  his  Homilies,  he  regards  the  style  as  distinct  from  that  of  Paul,  and  as 
"more  Grecian,"  but  the  thoughts  as  the  apostle's;  adding  that  the  "ancients  who  have  handed  down  the  tradition 
of  its  Pauline  authorship,  must  have  had  good  reason  for  doing  so,  though  God  alone  knows  the  certainty  who  was 
the  actual  writer"  (i.  e.,  probably  "  transcriber"  of  the  apostle's  thoughts).  In  the  African  Church,  in  the  beginning 
of  the  third  century,  Tektullian  ascribes  it  to  Barnabas.  iKENiEUS,  bishop  of  Lyons,  is  mentioned  in  Eusebitts,  as 
quoting  from  this  Epistle,  tliough  without  expressly  referring  it  to  Paul.  About  the  same  period,  Caius,  the  presby- 
ter, in  the  Church  of  Rome,  mentions  only  thirteen  Epistles  of  Paul,  whereas,  if  the  Epistle  to  the  Hebrews  were  in- 
cluded, there  would  hQ  fourteen.  So  tlie  canon  fragment  of  the  end  of  the  second  century,  or  beginning  of  tiie  third, 
published  by  Muratori,  apparently  omits  mentioning  it.  And  so  the  Latin  Church  did  not  recognize  it  as  Paul's 
till  a  considerable  time  after  the  beginning  of  tlie  third  century.  Thus,  also,  Novatian  or  Rome,  Cyprian  of  Car- 
thage, and  ViCTORiNTJS,  also  of  the  Latin  Church,  But  in  the  fourtli  century,  Hilary  of  Poitiers  (a.  d.  3G8),  Lxjcifeb 
OF  Cagliari  (a.  d.  371),  Ambrose  of  Milan  (a.  d.  397)  and  other  Latins,  quote  it  as  Paul's ;  and  the  fiftli  Council  of 
Carthage  (A.  d.  419)  formally  reckons  it  among  his  fourteen  Epistles. 

As  to  the  similarity  of  its  style  to  that  of  St.  Luke's  writings,  this  is  due  to  his  having  been  so  long  the  companion  of 
Paul.  Chrysostom,  comparing  Luke  and  Mark,  says,  "Each  imitated  his  teacher:  Luke  imitated  Paul  flowing  along 
witli  more  than  river-fulness;  but  Mark  imitated  Peter,  who  studied  brevity  of  style."  Besides,  there  is  a  greater 
predominance  of  Jewisii  feeling  and  familiarity  witli  the  peculiarities  of  tlie  Jewish  scliools  apparent  in  this  Epistle 
tlian  in  St.  Luke's  writings.  Tliere  is  no  clear  evidence  for  attributing  the  authorsliip  to  him,  or  to  Apollos,  whom 
Alford  upholds  as  the  author.  The  grounds  alleged  for  the  latter  view  are  its  supposed  Alexandrian  phraseology 
and  modes  of  thought.  But  these  are  sucli  as  any  Palestinian  Jew  might  have  used;  and  Paul,  from  his  Hebrreo- 
Hellenistic  education  at  Jerusalem  and  Tarsus,  would  be  familiar  with  Philo's  modes  of  thought,  which  are  not,  as 
some  think,  necessarily  all  derived  from  his  Alexandrian,  but  also  from  his  Jewish  education.  It  would  be  unlikely 
that  the  Alexandrian  Church  should  have  so  undoubtingly  asserted  the  Pauline  authorship,  if  Apollos,  their  oivn  coun- 
tryman, had  really  been  the  author.  The  eloquence  of  its  style  and  rhetoric,  a  characteristic  of  Apollos'  at  Corinth, 
whereas  Paul  there  spoke  in  words  unadorned  by  man's  wisdom,  are  doubtless  designedly  adapted  to  the  minds  of 
those  whom  St.  Paul  in  this  Epistle  addi-esses.  To  the  Greek  Corinthians,  who  were  in  danger  of  idolizing  human 
eloquence  and  wisdom,  he  writes  in  an  unadorned  style,  in  order  to  fix  their  attention  more  wliolly  on  the  Gospel 
itself.  But  the  Hebrews  were  in  no  sucli  danger.  And  his  Hebrteo-Grecian  education  would  enable  him  to  write  in 
a  style  attractive  to  the  Hebrews  at  Alexandria,  where  Greek  philosophy  had  been  blended  witli  Judaism.  The  Sep- 
tuagint  translation  framed  at  Alexandria  had  formed  a  connecting  link  between  the  latter  and  the  former;  and  it  is 
remarkable  that  all  the  quotations  from  the  Old  Testament,  excepting  two  (ch.  10.  30;  13.  5),  are  taken  from  the  LXX. 
The  fact  that  the  peculiarities  of  the  LXX.  are  interwoven  into  tlie  argument,  proves  that  the  Greek  Epistle  is  an 
original,  not  a  translation;  had  the  original  been  Hebrew,  the  quotations  would  have  been  from  the  Hebrew  Old 
Testament.  The  same  conclusion  follows  from  the  plays  on  similarly-sounding  words  in  the  Greek,  and  alliterations, 
and  rhythmically-constructed  periods.  Calvin  observes,  If  tlie  Epistle  had  been  written  in  Hebrew,  ch.  9. 15-17  would 
lose  all  its  point,  whicli  consists  in  tlie  play  upon  the  double  meaning  of  the  Greek  diathece,  a  "covenant,"  or  a  "tes- 
tament," wliereas  the  Ilebretv  berith  means  only  "covenant." 

Internal  evidence  ta,yours  the  Pauline  authorship.  Thus  the  topic  so  fully  handled  in  this  Epistle,  that  Christianity 
Is  superior  to  Judaism,  inasmucli  as  the  reality  exceeds  the  type  which  gives  place  to  it,  is  a  favourite  one  with  St. 
Paul  (cf.  2  Corintliians  3.  6-18;  Galatians  3.  23-25;  4.  1-9,  21-31,  wherein  the  allegorical  mode  of  interpretation  appears 
in  its  divinely  sanctioned  application— a  mode  pushed  to  an  unwarrantable  excess  in  the  Alexandrian  school).  So 
the  Divine  Son  appears  in  ch.  1.  3,  &c.,  as  in  other  Epistles  of  Paul  (Philippians  2.  6;  Colossians  1. 15-20),  as  the  Image, 
or  manifestation  of  the  Deity.  His  lowering  of  Himself  for  man's  sake  similarly,  cf.  ch.  2.  9,  with  2  Corinthians  8.  9; 
Pliilippians  2.  7,  8.  Also  His  final  exaltation,  cf.  ch.  2.  8;  10. 13;  12.  2,  with  1  Corinthians  15.  25,  27.  The  word  "  Media- 
tor" is  peculiar  to  Paul  alone,  cf.  ch.  8.  6,  with  Galatians  3. 19,  20.  Christ's  death  is  represented  as  the  sacrifice  for  sin 
prefigured  by  the  Jewish  sacrifices,  cf.  Romans  3.  22-26;  1  Corinthians  5.  7,  with  Hebrews  7.  to  10.  The  phrase,  "Go.i 
of  Peace,"  is  peculiar  to  St.  Paul,  cf.  ch.  13.  20;  Romans  15.  33;  I  Thessalonians  5.  23.  Also,  cf.  ch.  2.  4,  Margin,  1  Corin- 
thians 12.  4.  Justification,  or  "righteousness  by  faith,"  appears  in  ch.  11.  7;  10.  38,  as  in  Romans  1. 17;  4.  22;  5. 1;  Ga- 
latians 3. 11;  Philippians  3.  9.  The  word  of  God  is  the  "  sword  of  the  Spirit,"  cf.  ch.  4. 12,  with  Ephesians  6. 17.  Inex- 
perienced Christians  are  children  needing  milk,  i.  e.,  instruction  in  the  elements,  whereas  riper  Christians,  as  full  groivn 
vien,  require  strong  meat,  cf.  ch,  5. 12, 13;  6, 1,  with  1  Corinthians  3. 1,  2;  14,  20;  Galatians  4.  9;  Colossiaua  3. 14.  Salva- 
438 


Introduction.  HEBKEWS.  Introduclwtu 

tlon  is  represented  as  a  boldness  0/  access  to  God  by  Christ,  cf.  ch.  10. 19,  with  Romans  5.  2;  Ephesians  2. 18;  3. 12.  Afflic- 
tions are  a;tfif/i^,  ch.  10.32;  cf.  Philipplaus  1. 30;  Colossians  2. 1.  The  Cliristian  life  is  a  race,  ch.  12. 1 ;  cf.  1  Corintliiuns  9. 
21;  Philippitius  3. 12-14.  The  Jewish  ritual  is  a  service,  Romans  9.  4;  cf.  ch.  9. 1,  6.  Cf.  "subject  to  bondage,"  ch.  2. 15, 
with  Galatians  5. 1.  Other  characteristics  of  Paul's  style  appear  in  this  Epistle,  172.,  a  propensity  "to  go  off  at  a  word" 
and  enter  on  a  long  parenthesis  suggested  by  that  word,  a  fondness  for  play  upon  words  of  similar  sound,  and  a  dis- 
position to  repeat  some  favourite  word.  Frequent  appeals  to  the  Old  Testament,  and  quotations  linked  by  "and 
again,"  cf.  ch.  1.  5;  2. 12, 13,  with  Romans  15.  0-12.  Also  quotations  in  a  peculiar  application,  cf.  ch.  2.  8,  with  1  Corin- 
thians 15.  27;  Ephesians  1.  22,  Also  the  same  passage  quoted  in  a  form  not  agreeing  with  the  LXX.,  and  with  the  ad- 
dition "saith  the  Lord,"  not  found  in  the  Hebrew,  in  ch.  10.  30;  Romans  12.  19. 

The  supposed  Alexandrian  (which  are  rather  Philon-like)  characteristics  of  the  Epistle  are  probably  due  to  the 
fact  that  the  Hebrews  were  generally  then  imbued  with  the  Alexandrian  modes  of  thought  of  Philo,  &c. ;  and  Paul, 
without  colouring  or  altering  Gospel  truth  "to  the  Jews,  became  (in  style)  as  a  Jew,  that  he  might  win  the  Jews"  (1 
Corinthians  9.  20),  This  will  account  for  its  being  recognized  as  St.  Paul's  Epistle  in  the  Alexandrian  and  Jerusalem 
churches  unanimously,  to  the  Hebrews  of  whom  probably  it  was  addressed.  Not  one  Greek  father  ascribes  the  Epistle 
to  any  but  Paul,  whereas  in  the  Western  and  Latin  churches,  which  it  did  not  reach  for  some  time,  it  was  for  long 
doubted,  owing  to  Its  anonymous  form,  and  generally  less  distinctively  Pauline  style.  Their  reason  for  not  accepting 
it  as  Paul's,  or  indeed  as  canonical,  for  the  first  three  centuries,  was  negative,  insufficient  evidence  for  it,  not  positive 
evidence  against  it.  The  positive  evidence  is  generally  for  its  Pauline  origin.  In  the  Latin  churches,  owing  to  their 
distance  from  the  churches  to  whom  belonged  the  Hebrews  addressed,  there  was  no  generally  received  tradition  on 
the  subject.  The  Epistle  was  in  fact  but  little  known  at  all,  whence  we  find  it  is  not  mentioned  at  all  in  the  canou 
of  Muratori.  When  at  last,  in  the  fourth  century,  the  Latins  found  that  it  was  received  as  Pauline  and  canonical  on 
good  grounds  in  the  Greek  churches,  they  universally  acknowledged  it  as  such. 

The  personal  notices  all  favour  its  Pauline  authorship,  viz.,  his  intention  to  visit  those  addressed,  shortly,  along 
with  Timothy,  styled  "our  brother,"  ch.  13.  23;  his  being  then  in  prison,  ch.  13.  19;  his  formerly  having  been  im- 
prisoned in  Palestine,  according  to  English  Version  reading,  ch.  10.  34;  the  salutations  transmitted  to  them  from  be- 
lievers of  Italy,  ch.  13.  24.  A  reason  for  not  prefixing  the  name  may  be  the  rhetorical  character  of  the  Epistle  which 
led  the  author  to  waive  the  usual  form  of  epistolary  address. 

Design.— His  aim  is  to  show  the  superiority  of  Christianity  over  Judaism,  in  that  it  was  introduced  by  one  far 
higher  than  the  angels  or  Moses,  through  whom  the  Jews  received  the  law,  and  in  that  its  priesthood  and  sacrifices 
are  far  less  perfecting  as  to  salvation  than  those  of  Christ;  that  He  is  the  substance  of  which  the  former  are  but  the 
shadow,  and  that  the  type  necessarily  gives  place  to  tlie  antitype;  and  that  now  we  no  longer  are  kept  at  a  compara- 
tive distance  as  under  the  law,  but  have  freedom  of  access  through  the  opened  veil,  i.  e.,  Christ's  flesh;  hence  he 
warns  them  of  the  danger  of  apostasy,  to  wliich  Jewish  converts  were  tempted,  when  they  saw  Christians  persecuted, 
whilst  Judaism  was  tolerated  by  the  Roman  authorities.  He  infers  the  obligations  to  a  life  of  faith,  of  which,  even 
in  the  less  perfect  Old  Testament  dispensation,  the  Jewish  history  contained  bright  examples.  He  concludes  in  th« 
usual  Pauline  mode,  with  practical  exhortations  and  pious  praj^ers  for  them. 

His  MODE  OF  ADDRESS  Is  in  It  hortatory  rather  than  commanding,  just  as  we  might  have  expected  from  St.  Paul 
addressing  the  Jews.  He  does  not  write  to  the  rulers  of  the  Jewish  Christians,  for  in  fact  there  was  no  exclusively 
Jewish  Church;  and  his  Epistle, though  primarily  addressed  to  the  Palestinian  Jews,  was  intended  to  include  the 
Hebrews  of  all  adjoining  churches.  He  inculcates  obedience  and  respect  in  relation  to  their  rulers  (ch.  13.7, 17,  24);  a 
tacit  obviating  of  the  objection  that  he  was  by  writing  this  Epistle  interfering  with  the  prerogative  of  Peter  the 
apostle  of  tlie  circumcision,  and  James  the  bishop  of  Jerusalem.  Hence  arises  his  gentle  and  delicate  mode  of  deal- 
ing with  them  (Hebrews  13.  22).  So  far  from  being  surprised  at  discrepancy  of  style  between  an  Epistle  to  Hebrews 
find  Epistles  to  Gentile  Christians,  it  is  just  what  we  should  expect.  The  Holy  Spirit  guided  him  to  choose  means 
licst  suited  to  the  nature  of  the  ends  aimed  at.  Woedswouth  notices  a  peculiar  Pauline  GreeA; construction,  Romans 
12.  9,  lit.,  "Let  your  love  be  without  dissimulation,  ye  abhorring  .  .  .  evil,  cleaving  to  .  .  .  good,"  which  is  found  no- 
where else  save  Hebrews  13.  5,  lit.,  "  Let  your  conversation  be  without  covetousness,  ye  being  content  with,"  <fcc.  (a 
noun  singular  feminine  nominative  absolute,  suddenly  passing  into  a  participle  masculine  nominative  plural  abso- 
lute). So  in  quoting  Old  Testament  Scripture,  the  writer  of  the  Epistle  to  the  Heljrews  quotes  it  as  a  Jew  writing  to 
Jews  would,  "  God  spoke  to  our  fathers,"  not  "  it  is  ivrillen.'"  So  ch.  13.  IS,  "  We  trust  we  have  a  good  conscience"  is  an 
altogether  Pauline  sentiment  (Acts  23. 1;  2^1.16;  2  Corinthians  1.  12;  4.2;  2  Timothy  1.  3).  Though  lie  has  not  prefixed 
his  name,  he  has  given  at  the  close  his  universal  token  to  identify  him,  viz.,  his  apostolic  salutation,  "  Grace  be  with 
you  all ;"  this  "  salutation  with  his  own  hand"  he  declared  (2  Thcssalonians  3.  17,  IS)  to  be  "  his  token  in  every  Epis- 
tle;" so  1  Corinthians  IG.  21,  2.3;  Colossians  4.  IS.  The  same  prayer  of  greeting  closes  every  one  of  his  Epistles,  and  is 
not  found  in  any  one  of  the  Epistles  of  the  other  apostles  written  in  St.  Paul's  lifetime  ;  but  it  is  found  in  the  last 
book  of  the  New  Testament  Revelation,  and  subsequently  in  the  Epistle  of  Clement  of  Rome.  This  proves  that,  by 
whomsoever  the  body  of  the  Epistle  was  committed  to  writing  (whetlier  a  mere  amanuensis  writing  by  dictation,  oi 
a  companion  of  Paul  by  the  Spirit's  gift  of  interpreting  tongues,  1  Corinthians  12.  10,  transfusing  Paul's  Spnit-taught 
Bentiments  into  his  own  Spirit-guided  diction),  Paul  at  the  close  sets  his  seal  to  the  whole  as  really  his,  and  sanc- 
tioned by  him  as  such.  The  churches  of  tlie  East,  and  Jerusalem,  their  centre,  to  wliich  quarter  it  was  first  sent,  re- 
ceived it  as  St.  Paul's  from  the  earliest  times  according  to  Cyril,  Bishop  of  Jerusalem  (A.  d.  349).  Jeuome,  though 
bringing  with  him  from  Rouie  the  prejudices  of  the  Latins  against  the  Epistle  to  the  Hebrews,  aggravated,  doubtless, 
by  its  seeming  sanctiou  of  tlie  Novatian  heresy  (ch.  6.  4-6),  was  constrained  by  the  force  of  facts  to  receive  it  as  Paul's, 
on  the  almost  unanimous  testimony  of  all  Greek  Christians  from  the  earliest  times;  and  was  probably  the  main 
Instrument  in  correcting  tlie  past  error  of  Rome  in  rejecting  it.  Tlie  testimony  of  tlie  Alexandrian  Church  is  pecu- 
liarly valuable,  for  It  was  founded  by  Mark,  who  was  with  Paul  at  Rome  in  his  first  confinement,  when  this  Epistle 
Keems  to  have  been  written  (Colossians  4. 10),  and  wlio  possibly  was  the  bearer  of  this  Epistle,  at  the  same  time  visit- 
ing Colosse  on  the  way  to  Jerusalem  (where  Mark's  mother  lived),  and  thence  to  Alexandria.  Moreover,  2  Peter  3, 
15,  16,  written  shortly  before  Peter's  death,  and  like  his  first  Epistle  written  by  him,  "the  apostle  of  tlie  circum- 
cision," to  the  Hebrew  Christians  dispersed  in  tlie  East,  saitli,  "As  our  beloved  brotlier  Paul  hath  written  nntoyoti," 
i.  £..  to  the  Hebrews ;  also  the  words  added,  "As  also  in  all  liis  Epistles,"  distinguish  tlie  Epistle  to  the  Hebrews  from  the 
rest,  then  he  further  speaks  of  It  as  on  a  level  with  "  other  Scriptures,"  thus  asserting  at  once  its  Pauline  authorship 
Rnd  Divine  inspiration.   An  interesting  illustration  of  the  power  of  Christian  faith  and  love ;  St.  Peter,  who  had  been 

439 


2%e  Dignity  of  the  Son, 


HEBKEWS  I. 


by  whom  God  now  Speaks. 


openly  rebuked  by  Paul  (Galatians  2.  7-14),  fully  adopted  what  St.  Paul  wrote ;  there  was  no  difference  In  the  Gospel 
of  the  apostle  of  the  circumcision  and  that  of  the  apostle  of  the  uncircuracision.  It  strikfhgly  sliows  God's  sove- 
reignty that  He  chose  as  tlie  instrument  to  conflrra  tlie  Hebrews,  Paul,  the  apostle  of  the  Oentiles;  and  on  the  otlicr 
hand,  Peter  to  open  the  Gospel-door  to  tlie  Gentiles  (Acts  10. 1,  &c.),  though  being  the  apostle  of  the  Jews  ;  thus  perfect 
unity  reigns  amidst  tlie  diversity  of  agencies. 

Rome,  in  the  person  of  Clement  of  Rome,  originally  received  this  Epistle.  Then  followed  a  period  in  which  it 
ceased  to  be  received  by  the  Roman  churches.  Tlien,  in  the  fourth  century,  Rome  retracted  her  error.  A  plain  proof 
she  is  not  unchangeable  or  infallible.  As  far  as  Rome  is  concerned,  the  Epistle  to  the  Hebrews  was  not  only  lost  for 
three  centuries,  but  never  would  have  been  recovered  at  all  but  for  the  Eastern  churches ;  it  is  therefore  a  happy 
thing  for  Ciiristendom  that  Rome  is  not  the  Catliolic  Church. 

It  plainly  was  written  before  the  destruction  of  Jerusalem,  which  would  have  been  mentioned  in  the  Epistle  had 
that  event  gone  before,  cf.  cli.  13. 10;  and  probably  to  churches  in  which  the  Jewish  members  were  the  more  numer- 
ous, as  those  In  Judea,  and  perhaps  Alexandria.  In  the  latter  city  were  the  greatest  number  of  resident  Jews  next 
to  Jerusalem.  In  Leontopolis,  in  Egypt,  was  aijother  temple,  with  tlie  arrangements  of  which,  Wiesei,er  thinks 
the  notices  In  this  Epistle  more  nearly  corresponded  than  with  those  in  Jerusalem.  It  was  from  Alexandria  that  the 
Epistle  appears  first  to  have  come  to  the  knowledge  of  Christendom.  Moreover,  "  the  Epistle  to  tlie  Alexandrians," 
mentioned  in  the  Canon  of  Muratori,  may  possibly  be  this  Epistle  to  the  Hebrews.  He  addresses  the  Jews  as  pepu- 
iiarly  "  the  people  of  God"  (ch.  2. 17;  4.  9;  13. 12),  "  the  seed  of  Abraham,"  i.  e.,  as  the  primary  stock  on  which  Gentile 
oelievers  are  grafted,  to  which  Romans  11. 16-21  corresponds;  but  he  urges  them  to  coene  out  of  the  carnal  earthly 
Jerusalem  and  to  realize  their  spiritual  union  to  "  the  heavenly  Jerusalem"  (ch,  12. 18-23 ;  13. 13). 

The  use  of  Greek  rather  than  Hebrew  is  doubtless  due  to  the  Epistle  being  intended,  not  merely  for  the  Hebrew, 
but  for  the  Hellenistic  Jew  converts,  not  only  in  Palestine,  but  elsewhere;  a  view  confirmed  by  the  use  of  the  LXX. 
Bengel  thinks,  probably  (cf.  2  Peter  3. 15, 16,  explained  above),  the  Jews  primarily,  though  not  exclusively,  addressedi 
were  tliose  who  had  left  Jerusalem  on  account  of  the  war  and  were  settled  in  Asia  Minor. 

The  notion  of  its  having  been  originally  in  Hebrew  arose  probably  from  its  Hebrew  tone,  method,  and  topics.  It 
is  reckoned  among  the  Epistles,  not  at  first  generally  acknowledged,  along  with  James,  2  Peter,  2  and  3  John,  Jude,  and 
Revelation.  A  beautiful  link  exists  between  these  Epistles  and  the  universally-acknowledged  Epistles.  Hebrews  unites 
the  ordinances  of  Leviticus  with  tlieir  antitypical  Gospel  fulfilment.  St.  James  is  the  link  between  the  highest  doc- 
trines of  Christianity  and  tlie  universal  law  of  moral  duty — a  commentary  on  the  Sermon  on  the  Mount — harmon- 
izing the  decalogue  law  of  Moses,  and  the  revelation  to  Job  and  Elias,  with  the  Cliristian  law  of  liberty.  Second 
Peter  links  the  teaching  of  Peter  with  that  of  Paul.  Jude  links  the  earliest  unwritten  to  the  latest  written  Revela- 
tion. The  two  shorter  Epistles  to  John,  like  Philemon,  apply  Christianity  to  the  minute  details  of  tlie  Christian  life, 
showing  that  Christianity  can  sanctify  all  earthly  relations. 


CHAPTER    I. 

Ver.  1-14.  The  Highest  of  all  Revelations  is  Given 
TJ3  NOW  IN  the  Son  of  God,  who  is  Greater  than  the 
Angki-s,  and  who,  having  Completed  Redemption, 
Sits  Enthroned  at  God's  Right  Hand.  The  writer, 
though  not  inscribing  his  name,  was  well  known  to  tliose 
addressed  (ch.  13. 19).  For  proofs  of  Paul  being  the  author, 
see  my  Introduction.  In  the  Pauline  method,  the  state- 
ment of  subject  and  the  division  are  put  before  the  dis- 
cussion ;  and  at  the  close,  the  practical  follows  the  doc- 
trinal portion.  Tlie  ardour  of  Spirit  in  this  Epistle,  as  in 
1  John,  bursting  fortii  at  once  into  the  subject  (without 
pi-efatory  inscription  of  name  and  greeting),  the  more 
effectively  strikes  the  hearers.  The  date  must  have  been 
whilst  tlie  temple  was  yet  standing,  before  its  destruction, 
70  A.  D. ;  some  time  before  the  martyrdom  of  Peter,  who 
mentions  this  Epistle  of  Paul  (2  Peter  3. 15, 16) ;  at  a  time 
when  many  of  the  first  hearers  of  the  Lord  were  dead.  1. 
at  sundry  times— GreeA;,  "in  many  portions."  All  was 
not  revealed  to  each  one  prophet ;  but  one  received  one 
portion  of  revelation,  and  another  another.  To  Noah  the 
quarter  of  the  world  to  which  IMessiah  should  belong  was 
revealed ;  to  Abraham,  the  nation  ;  to  Jacob,  the  tribe ;  to 
David  and  Isaiah,  the  family;  to  Micah,  the  town  of  na- 
tivity ;  to  Daniel,  the  exact  time ;  to  Malachi,  the  coming 
of  His  forerunner,  and  His  second  advent ;  through  Jonah, 
His  burial  and  resurrection ;  through  Isaiah  and  Hosea, 
His  resurrection.  Each  only  knew  in  part ;  but  when  that 
which  was  perfect  came  in  Messiah,  that  which  was  in 
part  was  done  away  (1  Corinthians  13.  12).  in  clivers 
manners— e.  g.,  internal  suggestions,  audible  voices,  the 
Urim  and  Thummim,  dreams,  and  visions.  "  In  one  way 
He  was  seen  by  Abraham,  in  another  by  Moses,  in  an- 
other by  Elias,  and  in  another  by  Micah ;  Isaiah,  Daniel, 
and  Ezekiel,  beheld  different  forms"  [Theodoret]  (cf. 
Numbers  12.  6-8).  The  Old  Testament  revelations  were 
fragmentary  in  substance,  and  manifold  in  form ;  tlie  very 
■multitude  of  prophets  shows  that  they  prophesied  only  in 
part.  In  Christ,  the  revelation  of  God  is  full,  not  in  shift- 
ing hues  of  separated  colour,  but  Himself  the  pure  light, 
440 


uniting  in  His  one  person  the  whole  spectrum  (v.  3).  spake 
— the  expression  usual  for  a  Jew  to  employ  in  addi-essing 
Jews.  So  St.  Matthew,  a  Jew  writing  especially  for  Jews, 
quotes  Scripture,  not  by  the  formula,  "  It  is  written,"  but 
"said,"  &c.  in  time  past— From  Malachi,  tlie  last  of  the 
Old  Testament  prophets,  for  four  hundred  years,  there  liad 
arisen  no  prophet,  in  order  tliat  the  Son  might  be  the 
more  an  object  of  expectation.  [Bengel.]  As  God  (tlie 
Father)  is  introduced  as  having  spoken  here;  so  God  the 
Son,  ch.  2.  3;  God  the  Holy  Ghost,  ch,  3.  7.  tlie  fatUers— 
the  Jewish  fathers.  The  Jews  of  former  days  (1  Corinth- 
ians 10.1).  by— GrJ'eefc,  "in."  A  mortal  king  speaks  by 
his  ambassador,  not  (as  the  King  of  kings)  in  his  ambas- 
sador. The  Son  is  the  last  and  highest  manifestation 
of  God  (Matthew  21.  34,  37);  not  merely  a  measure,  as  in 
tlie  prophets,  but  the  fulness  of  the  Spirit  of  God  dwelling 
in  him  bodily  (John  1. 16;  3.  34;  Colossians  2.  9).  Thus  he 
answers  the  Jewish  objection  drawn  from  their  propliets. 
Jesus  is  the  end  of  all  propliecy  (Revelation  19. 10),  and  of 
the  law  of  Moses  (John  1.  17;  5.  40).  3.  in  tSiese  last  days 
—In  tlie  oldest  MSS.  the  Greek  is,  "At  tlie  last  part  of 
tliese  days.''  The  Rabbins  divided  tlie  whole  of  time 
into  "this  age,"  or  "  world,"  and  "the  age  to  come"  (ch. 
2.  5;  6.  5).  The  days  of  Messiah  were  tlie  transition  period, 
or  "last  part  of  these  days"  (in  contrast  to  "in  times 
past"),  the  close  of  the  existing  dispensation,  and  begin- 
ning of  the  final  dispensation  of  which  Christ's  second 
coming  shall  be  the  crowning  consummation,  by  his  Son 
—Greek,  "  in  (His)  Son"  (John  14. 10).  The  true  "  Prophet" 
of  God.  "His  majesty  is  set  forth,  (1.)  Absolutely  hy  the 
very  name  'Son,'  and  by  three  glorious  predicates, '  Whom 
He  hath  appointed,'  'By  whom  He  made  the  worlds,' 
'Who  sat  down  on  the  right  hand  of  the  Majesty  on  high;' 
thus  His  course  is  described  from  the  beginning  of  all 
things  till  he  reached  the  goal  (v.  2,  3).  {2.)  Relatively,  in 
comparison  with  the  angels,  v.  4;  the  confirmation  of  this 
follows,  and  tlie  very  name 'Son'  is  proved  at  v.  5;  tho 
'heirship,'  v.  6-9;  tiie  'making  the  worlds,'  v.  10-12;  the 
'sitting  at  the  right  hand'  of  God,  v,  13, 14."  His  being 
made  heir  follows  His  sonship,  and  preceded  His  making 
the  worlds  (Proverbs  8.  22,  23;  Ephesians  3.  11).    As  thefirtt 


Oirisfs  Exalted  Position. 


HEBREWS  I. 


His  Right  to  the  Tiile  Son  of  God. 


begotten,  He  is  heir  of  the  universe  (v.  6),  wlilch  lie  made 
instrumentally,  ch,  11.3,  wliere  "by  the  Word  of  God" 
answers  to  "by  wliom"  (the  Son  of  God)  liere  (John  1.  3). 
Clirist  was  "appointed"  (in  God's  eternal  counsel)  to  cre- 
ation as  an  office ;  and  the  universe  so  created  was  as- 
signed to  Him  as  a  kingdom.  He  is  "heir  of  all  things" 
by  right  of  creation,  and  especially  by  right  of  redemp- 
tion. The  promise  to  Abraham  that  he  should  be  heir  of 
the  world,  had  its  fulfilment,  and  will  have  it  still  more 
fully,  in  Christ  (Romans  4.  13;  Galatians  3.  16;  4.  7). 
•worlds— the  inferior  and  the  superior  worlds  (Colosslans 
1.  16).  Lit.,  ages  with  all  things  and  persons  belonging  to 
them  ;  tlie  universe,  including  all  space  and  ages  of  time, 
and  all  material  and  spiritual  existences.  The  Greek  im- 
plies. He  not  only  appointed  His  Son  heir  of  all  things 
before  creation,  but  He  also  (better  tlian  "also  He")  made 
by  Him  the  worlds.  3.  Who  being— by  pre-existent  and 
essential  being,  brightness  of  his  glory — Greek,  the 
effulgence  of  His  glory.  "  Light  of  (from)  light."  [Nicene 
Creed.]  "Wiiois  so  senseless  as  to  doubt  concerning  the 
eternal  being  of  the  Son?  For  when  has  one  seen  light 
without  effulgence?"  [Athanasius  against  Arius,  Oral. 
2.]  "The  sun  is  never  seen  without  effulgence,  nor  the 
Father  without  the  Son."  [Theophylact.]  It  is  because 
He  is  the  briglitness,  Ac,  and  because  He  upholds,  &c., 
that  He  sat  down  on  the  right  hand,  &c.  It  was  a  return  to 
His  Divine  glory  (John  6.  62;  17.  5;  cf.  Wisd.  7.  25,  26,  where 
similar  things  are  said  of  wisdom),  express  image — 
"  impress."    But  veiled  in  the  flesh. 

"  Tiie  Sun  of  God  in  glory  beams 
Too  bright  for  us  to  scan  ; 
But  we  can  face  the  light  tliat  streams 
From  the  mild  Son  of  nian."  (2  Cor.  3. 18.) 

of  his  person — Greek,  "of  His  substantial  essence;"  hy- 
postasis, upholding  all  tilings— Gree/c,  "the  universe." 
Cf.  Colossians  1. 15, 17, 20,  which  enumerates  the  three  facts 
in  tlie  same  order  as  here,  by  tlie  word— Therefore  the 
Son  of  God  is  a  Person ;  for  He  has  the  word.  [Bengel.] 
His  word  is  God's  word  (cli.  11.  3).  of  his  po-wer— "The 
word"  is  the  utterance  which  comes  from  His  (the  Son's) 
power,  and  gives  expression  to  it.  by  liiinself— Omitted 
in  tiie  oldest  !RISS.  purged— Greefc,  "  made  purification  of 
.  .  sins,"  viz.,  in  His  atonement,  which  graciously  covers 
the  guilt  of  sin.  "Our"  is  omitted  in  the  oldest  MSS.  Sin 
was  tire  great  uncleanness  in  God's  sight,  of  which  He  has 
elTected  tlie  purgation  by  His  sacrifice.  [Alforh.]  Our 
nature,  as  guilt-laden,  could  not,  without  our  great  High 
Priest's  blood  of  atonement  sprinkling  tlie  heavenly 
mercy-seat,  come  into  immediate  contact  witii  God. 
Ebrard  says,  "The  mediation  between  man  and  God, 
who  was  present  in  the  Most  Holy  Place,  was  revealed  in 
three  forms:  (1.)  In  sacrifices  [typical  propitiations  for 
guilt];  (2.)  in  the  priesthood  [the  agents  of  those  saerillces]; 
(3.)  in  the  Levitical  laws  of  purity  [Levitical  purity  being 
attained  by  sacrifice  positively,  by  avoidance  of  Levit- 
ical pollution  negatively,  the  people  being  thus  enabled 
to  come  into  the  presence  of  God  without  dying, 
Deuteronomy  5.  26]"  (Leviticus  16).  sat  down  on  the 
right  liandof  tlie  Majesty  on  Iiigh— fulfilling  Psalm  110. 
1.  This  sitting  of  the  Son  at  God's  right  hand  was  by 
the  act  of  the  father  (ch.  8. 1;  Ephesians  1.  20);  it  is  never 
used  of  His  pre-existing  state  coequal  with  the  Father, 
but  always  of  His  exalted  state  as  Son  of  man  after  His 
sufferings,  and  as  Mediator  for  man  in  the  presence  of 
God  (Romans  8.  31):  a  relation  towards  God  and  us  about 
to  come  to  an  end  when  its  object  has  been  accomplished 
(1  Corinthians  15.  28).  4.  Being  made  .  .  .  better— by  His 
exaltation  by  the  Father  (v.  3,  13):  in  contrast  to  His 
being  "  made  lower  than  the  angels"  (ch,  2.  9).  "  Better," 
i.  e.,  superior  to.  As  "  being"  (v.  3)  expresses  His  essential 
being:  so  "being  made"  (ch.7.26)  marks  what  He  became 
In  His  assumed  manhood  (PhiUpplans  2.  6-9),  Paul  shows 
that  His  humbled  form  (at  which  the  Jews  might  stum- 
Me)  is  no  objection  to  His  Divine  Messiahshlp,  As  the 
law  was  given  by  the  ministration  of  angels  and  Closes, 
It  was  inferior  to  the  Gospel  given  by  the  Divine  Son, 
who  both  is  (t;.  4-14)  as  God,  and  has  been  made,  as  the 


exalted  Son  of  man  (ch,  2,  5-18),  much  better  than  the 
angels.  The  manifestations  of  God  by  angels  (and  even 
by  the  angel  of  the  covenant)  at  different  times  in  the 
Old  Testament,  did  not  bring  man  and  God  into  personal 
union,  as  the  manifestation  of  God  in  human  flesh  does. 
by  iulieritance  obtained— He  always  had  the  thing  \t- 
self,  viz.,  Sonstiip ;  but  iife  "obtained  by  inheritance,"  ac- 
cording to  the  promise  of  the  Father,  </ie  name  "Son,'- 
whereby  He  is  made  known  to  men  and  angels.  He  is 
"the  gon  of  God"  in  a  sense  far  exalted  above  that  in 
whlcli  angels  are  called  "sons  of  God"  (Job  1.6;  38.7). 
"The  fulness  of  the  glory  of  the  peculiar  name  'the  Son 
of  God,'  is  unattainable  by  human  speech  or  thought. 
All  appellations  are  but  fragments  of  its  glory— beams 
united  in  it  as  in  a  central  sun.  Revelation  19. 12.  A 
name  that  no  man  knew  but  He  Himself."  5.  For — Substan- 
tiating His  having  "obtained  a  more  excellent  name 
than  the  angels,"  unto  wliich— A  frequent  argument  in 
this  Epistle  is  derived  from  the  silence  of  Scripture  (v.  13; 
ch,  2.  16;  7,  3,  14),  [Bengel.]  tliis  day  have  I  begotten 
tliee— (Psalm  2,  7,)  Fulfilled  at  the  resurrection  of  Jesus, 
whereby  the  Father  "declared,"  t,  e,,  made  manifest  His 
Divine  Sonship,  heretofore  veiled  by  His  humiliatioa 
(Acts  13.  33;  Romans  1.  4).  Christ  has  a  fourfold  right  to 
the  title  "Son  of  God:"  (1.)  By  generation,  as  begotten  of 
God;  {1.)  hy  commission,  s\,s  sent  by  God  ;  (3.)  hy  resui~i-ec- 
tion,a.s,  "the  first-begotten  of  the  dead"  (cf.  Luke  20.36; 
Romans  1.4;  Revelation  1.  5);  (4.)  by  actual  possession,  as 
heir  of  all,  [Bishop  Pearson.]  The  Psalm  here  quoted 
applied  primarily  in  a  less  full  sense  to  Solomon,  of  whom 
God  promised  by  Nathan  to  David,  "I  will  be  His  Father, 
and  he  shall  be  my  son."  But  as  the  whole  theocracy  was 
of  Messianic  import,  the  triumph  of  David  over  Hadad- 
ezer  and  neighbouring  kings  (2  Samuel  8.;  Psalm2.  2,  3, 
9-12)  is  a  type  of  God's  ultimately  subduing  all  enemies 
under  His  Son,  whom  He  sets  (Hebrew,  anointed.  Psalm  2. 
6)  on  His  "holy  hill  of  Zion,"  as  King  of  the  Jews  and  of 
the  whole  earth,  the  antitype  to  Solomon,  son  of  David, 
The  "I"  in  Greek  is  emphatic;  I  the  Everlasting  Father 
have  begotten  thee  this  day,  i.  e.,  on  this  day,  the  day  of  thy 
being  manifested  as  My  Son,  "  the  tirat-begoiten  of  the 
dead"  (Colossians  1,18;  Revelation  1.  5),  when  thou  hast 
ransomed  and  opened  heaven  to  thy  people.  He  liad  been 
always  Son,  but  now  first  was  manifested  as  such  in  His 
once  liumbled,  now  exalted  manhood  united  to  His  God- 
head. Alford  refers  "this  day"  to  the  eternal  genera- 
tion of  the  Son:  The  day  in  which  the  Son  was  begotten 
by  the  Father  is  an  everlasting  to-day :  there  never  was  a 
yesterday  or  past  time  to  Him,  nor  a  to-morrow  or  future 
time:  "Nothing  there  is  to  come,  and  nothing  past,  but 
an  eternal  now  doth  ever  last"  (Proverbs  30.4;  John  10. 
30,  38 ;  16.  28 ;  17.  8).  The  communication  of  the  Divine 
essence  in  its  fulness,  involves  eternal  generation ;  for 
the  Divine  essence  has  no  beginning.  But  the  context 
refers  to  a  definite  point  of  time,  viz.,  that  of  His  having 
entered  on  the  inheritance  {v.  4).  The  "  bringing  the  first- 
begotten  into  the  world"  (v.  6),  Is  not  subsequent,  as  Al- 
ford thinks,  to  v.  5,  but  anterior  to  it  (cf.  Acts  2. 30-35),  6. 
And— GreeA;,  "But,"  Not  only  this  proves  His  superior- 
ity, BUT  a  more  decisive  proof  is  Psalm  97,7,  which  shows 
that  not  only  at  His  resurrection,  but  also  in  prospect  of 
His  being  brought  into  the  world  (cf,  ch,  9,  11 ;  10,  6)  as  man, 
in  His  incarnation,  nativity  (Luke  2.  9-14),  temptation 
(Matthew  4, 10, 11),  resurrection  (Matthew  28, 2),  and  future 
second  advent  in  glory,  angels  were  designed  by  God  to 
be  subject  to  Hira,  Cf,  1  Timothy  3,  16,  "  Seen  of  angels :" 
God  manifesting  Messiah  as  one  to  be  gazed  at  with  ador- 
ing love  by  heavenly  intelligences  (Ephesians  3.  10;  2 
Thessulonians  1,  9, 10 ;  1  Peter  3,  22),  The  fullest  realiza- 
tion of  His  Lordship  sliall  be  at  His  second  coming 
(Psalm  97,7;  1  Corinthians  15,  24,  25;  Phillppians  2,9), 
"  Worship  Him  all  ye  gods"  ("gods,"  i.  e.,  exalted  beings, 
as  angels),  refers  to  God;  but  \t  was  universally  admitted 
among  the  Hebrews  that  God  would  dwell,  in  a  peculiar 
sense,  lu  Messiah  (so  as  to  be  in  the  Talmud  phrase, 
"capable  of  being  pointed  to  with  the  finger");  and  so 
what  was  said  of  God  was  true  of,  and  to  be  fulfilled  In, 
Messiah.     Kimchi  says  that  Psalms  93,-101,  contain  la 

441 


Chriil  is  Preferred  above  the  Angels, 


HEBEEWS  I. 


both  in  Hit  Person  and  His  Oj/ice. 


them  the  mj'stery  of  Messiah.  God  ruled  the  theocracy 
In  and  through  Him.  tlie  -world— subject  to  Christ  (ch.  2. 
5).  As  "the  first-begotten"  He  has  tlie  rights'  of  priwo- 
geniture  (Romans  8.  29 ;  Colossians  1. 15,  16, 18).  In  Deuter- 
onomy 32.  43,  the  LXX.  have,  "  Let  all  the  angels  of  God 
worship  Him,"  words  not  now  found  in  the  Hebrew. 
This  passage  of  the  LXX.  may  have  been  in  Paul's  mind 
as  to  the  form,  but  the  substance  is  taken  from  Psalm  97.  7. 
The  type  David,  In  the  Psalm  89.  27  (quoted  in  v.  5),  is 
called  "God's  first-born,  higher  than  tlie  kings  of  ttie 
earth :"  so  the  antitypical  first-begotten,  the  son  of 
David,  is  to  be  worshipped  by  all  inferior  lords,  as  angels 
("gods,"  Psalm  97.  7);  for  He  is  "King  of  kings  and  Lord 
of  lords"  (Revelation  19.16).  In  the  Greek,  "again"  is 
transposed ;  but  this  does  not  oblige  us,  as  Alford 
thinks,  to  translate,  "When  He  again  shall  have  intro- 
duced," &c.,  viz.,  at  Christ's  second  coming ;  for  there  is  no 
previous  mention  of  a  first  bringing  in;  and  "again"  is 
often  used  in  quotations,  not  to  be  joined  with  the  verb, 
but  parenthetically  ("that  I  may  again  quote  Scrip- 
ture"). English  Version  is  correct  (cf.  Matthew  5.  33; 
Greek,  John  12.  39).  7.  of— The  Greek  is  rather,  "  In  refer- 
ence to  the  angels."  spirits— or  "winds:"  Who  employ- 
eth  His  angels  as  the  winds.  His  ministers  as  the  light- 
nings ;  or,  He  maketh  His  angelic  ministers  the  directing 
powers  of  winds  and  flames,  when  these  latter  are  re- 
quired to  perform  His  will.  "  Commissions  them  to 
assume  the  agency  or  form  of  flames  for  His  purposes." 
[AliFORD.]  English  Vei-sioii,  "  Maketh  His  angels  spirits," 
means.  He  maketh  them  of  a  subtle,  incorporeal  nature, 
swift  as  the  wind.  So  Psalm  18. 10, "  A  cherub  .  .  .  the  wings 
of  the  wind,"  Verse  14,  "  ministering  spirits,"  favours 
English  Version  here.  As  "  spirits"  implies  the  wind-like 
velocity  and  subtle  nature  of  the  Cherubim,  so  "flame 
of  fire"  expresses  the  burning  devotion  and  intense  all- 
consuming  zeal  of  the  adoring  Seraphim  (meaning  "  burn- 
ing"), Isaiah  6.  1.  The  translation,  "Maketh  winds  His 
messengers,  and  a  flame  of  fire  His  ministers  (!),"  is 
plainly  wrong.  In  the  Psalm  104.  3,  4,  the  subject  in 
each  clause  comes  first,  and  the  attribute  predicated 
of  it  second;  so  the  Greek  article  here  marks  "angels" 
and  "ministers"  as  the  subjects,  and  "winds"  and  "flame 
of  flre,"  predicates.  Schemolh  Rabba  says,  "  God  is  called 
God  of  Zeljaoth  (the  heavenly  hosts),  because  He  does 
what  he  pleases  with  his  angels.  When  He  pleases.  He 
makes  them  to  sit  (Judges  6. 11);  at  other  times  to  stand 
(Isaiah  6. 2) ;  at  times  to  resemble  women  (Zechariah  5.  9) ; 
at  other  times  to  i-esemble  men  (Genesis  18.  2) ;  at  times 
He  makes  them  'spirits;'  at  times,  flre."  "Maketh" 
Implies  that,  however  exalted,  they  are  but  creatures, 
whereas  the  Son  is  the  Creator  {v.  10) :  not  begotten  from 
everlasting,  nor  to  be  worshippted,  as  the  Son  (Revelation 
14.  7 ;  22.  8, 9).  8.  O  God— the  Greek  has  the  article  to  mark 
emphasis  (Psalm  45.-  6,  7).  for  ever  ,  .  .  rigliteoiisness— 
Everlasting  duration  and  righteousness  go  together  (Psalm 
45.  2 ;  89.  14).  a  sceiitre  of  rigHtcoiisiiess— Zii.,  "  a  rod  of 
rectitude,"  or  "straightforwardness."  The  oldest  MSS. 
prefix  "and"  (cf.  Esther  4.  11).  9.  iniquity— "unriglit- 
eousness."  Some  oldest  MSS.  read,  "Lawlessness." 
♦lierefore— because  God  loves  righteousness  and  hates 
iniquity.  God  .  .  .  tliy  God— Jekojie,  Axjgustine,  Ac, 
translate.  Psalm  45.  7,  "O  God,  thy  God,  hath  anointed 
thee,"  whereby  Christ  is  addressed  as  God.  This  is  prob- 
ably the  true  translation  of  the  Hebrew  there,  and  also  of 
the  Greek  of  Hebrews  here;  for  it  is  likely  the  Son  is  ad- 
dressed "  O  God,"  as  in  v.  8.  The  anointing  here  meant  is 
not  that  at  His  baptism,  when  he  solemnly  entered  on 
His  ministry  for  us;  but  that  with  the  "  oil  of  gladne.ss," 
or  "exulting  joy"  (which  denotes  a  triumph,  and  follows 
as  the  consequence  of  His  manifested  love  of  righteousness 
and  hatred  of  iniquity),  wherewith,  after  His  triumphant 
completion  of  His  work.  He  has  been  anointed  by  the 
Father  above  His  fellows  (not  only  above  us.  His  fellow- 
men,  the  adopted  members  of  God's  family,  whom  "He 
Is  not  ashamed  to  call  His  brethren,"  but  above  the 
angels,  fellow-partakers  In  part  with  Him,  though  in- 
finitely His  inferiors,  In  the  glories,  holiness,  and  joys  of 
heas-en ;  "sons  of  God,"  and  angel-"  messengers,"  though 
442 


subordinate  to  the  Divine  Angel-"  Messenger  of  the  cove- 
nant"). Thus  He  is  antitype  to  Solomon,  "chosen  of  all 
David's  many  sons  to  sit  upon  tlie  throne  of  the  kingdom 
of  the  Lord  over  Israel,"  even  as  His  father  David  was 
chosen  before  all  the  house  of  his  father's  sons.  The  im- 
age is  drawn  from  tlie  custom  of  anointing  guests  at 
feasts  (Psalm  23.  5);  or  rather  of  anointing  kings:  not 
until  His  ascension  did  He  assume  the  kingdom  as  Son  of 
man.  A  fuller  accomplishment  is  yet  to  be,  when  He  shall 
be  VISIBLY  the  anointed  King  over  tlie  whole  eartli  (set 
by  the  Father)  on  His  holy  hill  of  Zion,  Psalm  2.  6,  8.  So 
David,  His  type,  was  flrst  anointed  at  Bethlehem  (1  Sam- 
uel 16.  13;  Psalm  89.20);  and  yet  again  at  Hebron,  flrst 
over  Judali  (2  Samuel  2.  4),  then  over  all  Israel  (2  Samuel 
5.  3);  not  till  the  death  of  Saul  did  he  enter  on  his  actual 
kingdom,  as  it  was  not  till  after  Christ's  death  that  the 
Father  set  Him  at  His  right  hand  far  above  all  princi- 
pality (Ephesians  1.  20,  21).  The  45th  Psalm  in  its  flrst 
meaning  was  addressed  to  Solomon;  but  the  Holy  Spirit 
inspired  the  writer  to  use  language  which  in  its  fulness 
can  only  apply  to  the  antitypical  Solomon,  tlie  true  Royal 
Head  of  the  theocracy.  10.  And— In  another  passage 
(Psalm  102.  25-27)  He  says,  in  tlie  Xte^iwnin.^— English 
Version,  Psalm  102.  25,  "  of  old :"  Hebreiv,  "  before,"  "  afore- 
time." LXX.,  "in  the  beginning"  (as  in  Genesis  1. 1)  an- 
swers by  contrast  totheend  implied  in  "  they  shall  perish," 
&c.  The  Greek  order  here  (not  in  the  LXX.)  is,  "Thou  in 
the  beginning,  O  Lord,"  whicli  throws  the  "Lord"  into 
erapliasis.  "  Clirist  is  preached  even  in  passages  where 
many  might  contend  that  the  Father  was  principally  in- 
tended." [Bengel.]  laid  tine  foundation  of— "firmly 
founded  "  is  included  in  the  idea  of  the  Greek,  licavens— 
plural:  not  merely  one,  but  manifold,  and  including 
various  orders  of  heavenly  intelligences  (Ephesians  4. 10). 
-works  of  tliine  hands — the  heavens,  as  a  woven  veil  or 
curtain  spread  out.  11.  Tliey— The  earth  and  tlie  heavens 
in  their  present  state  and  form  "shall  perish  "  (ch.  12.  26, 
27;  2  Peter  3.  13).  "Perisli"  does  not  nioan  annihilation ; 
just  as  it  did  not  mean  so  in  the  case  of  "  the  world  that, 
being  overflowed  with  water,  perijshed"  under  Noah  (2 
Peter  3.  6).  The  covenant  of  the  possession  of  the  earth 
was  renewed  with  Noah  and  his  seed  on  the  renovated 
earth.  So  it  shall  be  after  the  perishing  by  fire  (2  Peter  3, 
12,  13).  renxRirkest— through  (so  the  Greek)  all  changes,  as 
...  a  garment— (Isaiah  51.  6.)  13.  -vesixxvc—  Greek,  "an  en- 
wrapping cloak."  fold  tliein  up— So  the  LXX.,  Psalm  102. 
20;  but  iha  Hebrew,  " change  Ihem."  The  Spirit,  l)y  Paul, 
treats  Vne  Hebrew  of  the  Old  Testament,  with  independ- 
ence of  handling,  presenting  the  Divine  truth  in  various 
aspects;  sometimes  as  here  sanctioning  the  LXX.  (cf. 
Isaiah  34.  4;  Revelation  6.  14);  sometimes  the  Hebrew; 
sometimes  varying  from  bo*h.  clianged— as  one  lays 
aside  a  garment  to  put  on  ai. other,  tliou  art  tlie  same — 
(Isaiali  46.4;  Malachi  3.  C ,/  The  same  in  nature,  thei-e- 
fore  in  covenant  faithfulness  to  thy  people,  sliall  not 
fail— Hebrew,  "  shall  not  end."  Israel,  in  the  Babylonian 
captivity,  in  Psalm  102.,  casts  her  hopes  of  deliverance  on 
Messiah,  the  unchanging  covenant-God  of  Israel.  13. 
Quotation  from  Psalm  110. 1.  The  image  is  taken  from 
the  custom  of  conquerors  putting  tlie  feet  on  the  necks 
of  the  conquered  (Joshua  10.  24,  25).  14.  ministering 
spirits— Referring  to  t).  7,  "spirits  .  .  .  ministers."  They 
are  incorporeal  spirits,  as  God  is,  but  ministering  to  Plim 
as  inferiors,  sent  fortli— present  participle:  "Being  sent 
forth  "  continually,  as  their  regular  service  in  all  ages,  to 
minister— Grree/c,  "  unto  (i.  e.,  for)  ministry."  for  theiu^ 
Greek,  "  on  account  of  them,"  &c.  Angels  are  sent  forth  on 
tninisLrations  to  God  and  Christ,  not  primarily  to  men, 
though /or  the  good  of  "  those  who  are  about  to  inherit  sal- 
vation "  (so  the  Greek) :  the  elect,  who  believe,  or  shall  be- 
lieve, for  whom  all  things,  angels  included,  work  together 
for  good  (Romans  8.  28).  Angels'  ministrations  are  not 
properly  rendered  to  men,  since  the  latter  have  no  power 
of  commanding  them,  though  their  ministrations  to  God 
are  often  directed  to  the  good  of  men.  So  the  superiority 
of  the  Son  of  God  to  angels  is  shown.  They  "all,"  how- 
ever various  their  ranks,  minister ;  He  is  jninistered  to. 
They  "stand  "  (Luke  1. 19)  before  God,  or  are  ''sent  ioiUi  -, 


We  ought  to  be  Obedient  to  Chriat, 


HEBKEWS  II. 


Why^  He  took  upon  Him  our  Nature, 


to  execute  the  Divine  commands  on  behalf  of  them  whom 
He  pleases  to  save ;  He  "  sits  on  the  right  hand  of  the  Maj- 
esty on  high"  (v.  3, 13).-  He  rules;  they  serve. 

CHAPTER   II. 

,  Ver,  1-18.  Danger  of  Neglecting  so  Great  Salva- 
tion, FIRST  Spoken  by  Christ;  to  whom,  not  to 
Angels,  the  New  Dispensation  was  Subjected; 
Thottgh  He  was  for  a  time  Humbled  Below  the 
Angels:  This  Humiliation  took  place  by  Divine 
Necessity  for  our  Salvation.  1.  Therefore— Because 
Christ  tlie  Mediator  of  the  new  covenant  Is  so  far  (ch.  1.) 
above  all  angels,  the  mediators  of  the  old  covenant,  the 
more  earnest— Greek,  "  the  more  abundantly."  heard — 
spoken  by  God  (ch.  1.  1) ;  and  by  the  Lord  (v.  3).  let  them 
sHp— /(•<.,  "How  past  them"  (ch.  4.  1).  3.  (Cf.  r.  3.)  Argu- 
ment a  fortiori,  spoken  by  angels — The  Mosaic  law 
spoken  by  the  ministration  of  angels  (Deuteronomy  33. 
2;  Psalm  (38.17;  Acts  7.53;  Galatians  3.19).  When  it  Is 
said.  Exodus  20.  1,  "God  spake,"  it  is  meant  He  spake 
by  angels  as  His  mouthpiece,  or  at  least  angels  repeating 
in  unison  with  His  voice  the  words  of  the  Decalogue. 
Whereas  the  Gospel  was  first  spoken  by  the  Lord  alone. 
irns  BtcaHftist—Grcek,  "was  made  steadfast,"  or  "con- 
firmed :"  was  enforced  by  penalties  on  those  violating  it. 
transgression — by  doi ng  evil ;  lit,  overstepping  i  ts  bounds : 
a  positive  violation  of  it.  cllsohedlience— by  neglecting 
to  do  good:  a  negative  violation  of  it.  recompense — 
(Deuteronomy  32.  35.)  3.  we  —  who  have  received  the 
message  of  salvation  so  clearly  delivered  to  us  (cf.  ch.  12. 
25).  so  great  salvation — embodied  in  Jesus,  wliose  very 
name  means  salvation,  including  not  only  deliverance 
from  foes  and  from  deatli,  and  the  grant  of  temporal  bless- 
ings (which  the  law  promised  to  the  obedient),  but  also 
grace  of  the  Spirit,  forgiveness  of  sins,  and  the  promise 
of  heaven,  glory,  and  eternal  life  {v.  10).  which — "inas- 
much as  it  is  a  salvation  ivhich  began,"  &c,  spoken  by 
the  liord— as  the  instrument  of  proclaiming  it.  Not  as 
the  law,  spoken  bj''  the  instrumentality  of  angels  (u.  2). 
Both  law  and  Gospel  came  from  God  ;  the  difference  here 
referred  to  lay  in  the  instrumenlaUty  by  which  each  re- 
spectively was  promulgated  (cf.  v.  5).  Angels  recognize 
Him  as  "the  Lord"  (Matthew  28.6;  Luke  2.11).  con- 
firmed unto  MS— not  by  penalties,  as  the  law  was  con- 
firmed, but  by  spiritual  gifts  (v.  -1).  by  them  that  heard 
Aim— (Cf.  Luke  1.  2.)  Though  Paul  had  a  special  and  inde- 
pendent revelation  of  Christ  (Galatians  1. 16,  17, 19),  yet  he 
classes  himself  with  those  Jews  whom  he  addresses, 
"unto  us;"  for  like  them  in  many  particulars  {ex.  gr.,  the 
agony  in  Getlisemaue,  ch.  5.  7),  he  was  dependent  for 
autoptic  information  on  the  twelve  apostles.  .So  the  dis- 
courses of  Jesus,  ez.£fr.,  the  Sermon  on  the  Mount,  and  the 
first  proclamation  of  the  Gospel  kingdom  by  the  Lord 
(Matthew  1. 17),  he  could  only  know  by  the  report  of  the 
Twelve:  so  the  saying,  "It  is  more  blessed  to  give,  than 
to  receive"  (Acts  20.35),  Paul  mentions  what  they  had 
heard,  rather  than  what  they  had  seen,  conformably  with 
what  he  began  with,  r.  1,  2,  "Spake  .  .  .  spoken."  Ap- 
proprialely  also  in  his  Epistles  to  Gentiles,  he  dwells  on 
his  independent  call  to  the  apostleship  of  the  Gentiles; 
In  his  Ei)istlc  to  tlie  Hebrews,  he  appeals  to  the  apostles 
who  had  been  long  with  tlie  Lord  (cf.  Acts  1.  21;  10.  41):  so 
In  his  sermon  to  the  Jews  in  Antioch  of  Pisidia  (Acts  13. 
81);  and  "  he  only  appeals  to  the  testimony  of  these  apos- 
tles in  a  general  way.  In  order  that  ho  may  bring  the  He- 
brews to  the  Lord  alone"  [Bengel],  not  to  become  parti- 
sans of  particular  apostles,  as  Peter,  the  apostle  of  the 
circumcision,  and  James,  the  bishop  of  Jerusalem.  This 
verse  implies  that  the  Hebrews  of  the  churches  of  Palestine 
and  Si/ria  (or  those  of  them  dispersed  in  Asia  Minor  [Ben- 
gel],  1  Peter  1.  1,  or  in  Alexandria)  were  primarily  ad- 
dressed in  this  Epistle;  for  of  none  so  well  could  it  be 
said,  tlie  Gospel  was  confirmed  to  them  by  tlio  immediate 
nearers  of  tlie  Lord:  tlic  past  tense,  "was  confirmed," 
Implies  some  little  time  had  elapsed  since  this  testifica- 
tion by  eye-witnesses.  4.  </ie>»— rather,  "God  also  [as 
well  as  Christ,  v.  3J  bearing  witness  to  it"  .  .  .  "joining  in 


attestation  of  it."  signs  and  ivonders— performed  by 
Christ  and  His  apostles.  "Signs"  and  miracles,  or  other 
facts  regarded  as  proofs  of  a  Divine  mission ;  "  wonders" 
are  miracles  viewed  as  prodigies,  causing  astonishment 
(Acts  2.22,33);  powers  are  miracles  viewed  as  evidences 
of  superhuman  power,  divers  miracles — Greek,  "  varied 
(miraculous)  poiceis"  (2  Corinthians  12. 12)  granted  to  the 
apostles  after  tlie  ascension,  gifts,  &c.— Greek,  "distri- 
butions," The  gift  of  the  Holy  Spirit  was  given  to  Christ 
without  measure  (John  3.  34),  but  to  us  it  is  distributed  in 
various  measures  and  operations  (Romans  12.  3,  6,  &c. ;  1 
Corinthians  12.  4-11).  according  to  his  own  will- God's 
free  and  sovereign  will,  assigning  one  gift  of  the  Spirit  to 
one,  another  to  another  (Acts  5.32;  Ephesians  1.5).  5, 
For— Confirming  the  assertion,  v.  2,  3,  that  the  new  cov- 
enant was  spoken  by  One  higher  than  the  mediators  of 
the  old  covenant,  viz.,  angels.  Translate  in  the  Greek  or- 
der, to  bring  out  the  proper  emphasis,  "Not  the  angels 
hath  He,"  etc.  tlie  -vroi'ld  to  come — Implying,  He  has 
subjected  to  angels  the  existing  tvorld,  the  Old  Testament 
dispensation  (tlien  still  partly  existing  as  to  its  frame- 
work), V.  2,  the  political  kingdoms  of  the  earth  (Daniel  4. 
13;  10.13,20,21;  12. 1),  and  the  natural  elements  (Revela- 
tion 9.11;  16.  4),  and  even  individuals  (Matthew  18.  10). 
"The  world  to  come"  is  the  new  dispensation  brought  in 
by  Christ,  beginning  in  grace  here,  to  be  completed  in 
glory  hereafter.  It  is  called  "  to  come,"  or  "about  to  be," 
as  at  the  time  of  its  being  subjected  to  Christ  by  tlie  Di- 
vine decree,  it  was  as  yet  a  thing  of  the  future,  and  is 
still  so  to  us,  in  respect  to  its  full  consummation.  In  re- 
spect to  the  subjecting  of  all  things  to  Clirist  in  fulfilment 
of  Psalm  8.,  the  realization  is  still  "to  come."  Regarded 
from  the  Old  Testament  stand-point,  which  looks  pro- 
phetically forward  to  the  New  Testament  (and  the  Jewish 
priesthood  and  Old  Testament  ritual  were  in  force  then 
when  Paul  wrote,  and  continued  till  their  forcible  abro- 
gation by  the  destruction  of  Jerusalem),  it  is  "  the  world 
to  come:"  Paul,  as  addressing  Jews,  appropriately  calls  it 
so,  according  to  their  conventional  way  of  viewing  it. 
We,  like  them,  still  pray,  "Thy  kingdom  come;"  for  Its 
manifestation  in  glory  is  yet  future.  "This  world"  is  used 
in  contrast  to  express  the  present  fallen  condition  of  the 
world  (Ephesians  2.  2).  Believers  belong  not  to  tliis  pres- 
ent world-course,  but  by  faith  rise  in  spirit  to  "the  world 
to  come,"  making  it  a  present,  though  internal,  reality. 
Still,  in  the  present  world,  natural  and  social,  angels  are 
mediately  rulers  under  God  in  some  sense:  not  so  in  the 
coming  world:  man  in  it,  and  the  Son  of  man,  man's 
Head,  are  to  be  supreme.  Hence  greater  reverence  was 
paid  to  angels  by  men  in  the  Old  Testament  than  is  permit- 
ted in  the  New  Testament.  For  man's  nature  is  exalted 
in  Christ  now,  so  that  angels  are  our  "fellow-servants" 
(Revelation  22.  9).  In  their  ministrations  they  stand  on 
a  different  footing  from  that  on  whicli  they  stood  towards 
us  in  the  Old  Testament.  We  are  "brethren"  of  Christ 
in  a  nearness  not  enjoyed  even  by  angels  (v.  10-12,  10).  O. 
But— It  is  not  to  angels  the  Gospel  kingdoin  is  subject, 
BUT,  &c.  one  .  .  ,  testified— The  usual  way  of  .quoting 
Scripture  to  readers  familiar  with  it.  Psalm  8.  5-7  praises 
Jeliovah  for  exalting  MAN,  so  as  to  subject  all  the  works 
of  God  on  earth  to  him :  this  dignity  having  been  lost  by 
the  first  Adam,  is  realized  only  In  Christ  the  Son  of  man, 
the  Repi'esentative  Man  and  Head  of  our  redeemed  race. 
Thus  Paul  proves  that  it  Is  to  man,  not  to  angels,  that 
God  has  subjected  the  "  world  to  come."  In  v.  C-8,  man  la 
spoken  of  in  general  ("him  .  .  .  hini  .  .  .  his");  then  at  v. 
9,  first  Jesus  is  introduced  as  tulfilling,  as  man,  all  the 
conditions  of  the  pVophecy,  and  tlirough  death  passing 
Himself,  and  so  consecjuently  bringing  us  mon,  His 
"bretliren,"  to  "glory  and  honour.'"  "What— How  in- 
significant in  himself,  yet  how  exalted  by  Go<l's  grace! 
(Cf.  Psalm  144.  3.)  The  Hebrew,  Enosh  and  Ben-Adam,  ex- 
press man  and  Son  of  man  in  his  weakness:  "Soti  of 
man"  is  liere  used  of  an.iy  and  every  child  of  man:  unlike, 
seemingly,  the  lord  of  creation,  such  as  he  was  originally 
(Genesis  1.  «iid  2.),  and  such  as  he  is  designed  to  be 
(Psalm  8.),  and  such  as  he  actually  is  by  title  and  shall 
hereafter  more  fully  be  in  the  person  of,  and  in  union 

443 


All  Things  Svhjected  to  Christ. 


HEBREWS  II. 


By  Him  and  to  Him  are  all  Tldngt. 


with,  Jesus,  pre-eminently  the  Son  of  man  {v.  9).  art 
txiindfiil— as  of  one  absent,  visitest— tooAresi  after  him,  as 
one  present.  7.  a  little— Not  as  Bengel,  "a  little  time." 
than  the  angels— Hebrew,  "than  God,"  Elohim,  i.  e.,  the 
abstract  qualities  of  God,  such  as  angels  possess  in  an  in- 
ferior form,  viz.,  heavenly,  spiritual,  incorporeal  natures. 
Man,  In  his  original  creation,  was  set  next  beneath  them. 
So  the  man  Jesus,  though  Lord  of  angels,  when  He  emp- 
tied Himself  of  the  externals  of  His  Divinity  (Note,  Phil- 
Ippians  2.  6,  7),  was  in  His  human  nature  "a  little  lower 
than  the  angels;"  though  this  is  not  the  primary  refer- 
ence here,  but  man  in  general,  crovnedst  liini  -with 
glory  and  honour— as  the  appointed  kingly  vicegerent 
of  God  over  this  earth  (Genesis  1.  and  2).  and  didst  set 
him  over  the  works  of  thy  hands— Omitted  in  some 
of  the  oldest  MSS. ;  but  read  by  others  and  by  oldest  ver- 
sions :  so  Psalm  8. 6,  "  Thou  madest  him  to  have  dominion 
over  the  worlts  of  thy  hands."  8.  (1  Corinthians  15.  27.) 
For  Ux  that— i.  e.,  "For  in  that"  God  saith  in  the  8th 
Psalm,  "He  put  the  all  things  (so  the  Greek,  the  all  things 
just  mentioned)  in  subjection  under  him  (man),  He 
left  nothing,"  <fec.  As  no  limitation  occurs  in  the  sacred 
writing,  the  "all  things"  must  include  heavenly,  as  well 
as  earthly  things  (cf.  1  Corinthians  3.  21,  22).  Bwt  now— 
as  things  now  are,  we  see  not  yet  the  all  things  put  under 
man.  9.  But— We  see  not  man  as  yet  exercising  lordship 
over  all  things,  "but  rather.  Him  who  was  made  a  little 
lower  than  the  angels  (cf.  Luke  22.  43),  we  behold  {by  faith. • 
a  different  Greek  verb  from  that  for  'we  see,'  v.  8,  which 
expresses  the  impression  whicli  our  eyes  passively  receive 
from  objects  around  us;  whereas,  'we  behold,'  or  'look 
at,'  implies  the  direction  and  intention  of  one  deliberately 
regarding  something  which  he  tries  to  see:  so  ch.  3. 19; 
10.  25,  Greek),  viz.,  Jesus,  on  account  of  His  suffering  of 
death,  crowned,"  «fec.  He  is  already  crowned,  though  un- 
seen by  us,  save  by  faith;  hereafter  all  things  shall  be 
subjected  to  Him  visibly  and  fully.  Tlie  ground  of  His 
exaltation  Is  "on  account  of  His  having  suffered  deatli" 
(v.  10 ;  Philippians  2.  8,  9).  that  He  hy  the  grace  of  God— 
(Titus  2.  11;  3.  i.)  The  reading  of  Origen,  "That  He  ivith- 
out  God"  (layiiiff  aside  His  Divinity;  or,  for  every  being 
save  God;  or  perhaps  alluding  to  His  having  been  tem- 
porarily "forsaken,"  as  tlie  Sin-bearer,  by  tlie  Fatlier  on 
the  cross),  is  not  supported  by  the  MSS.  Tlie  "  tliat,"  &c., 
is  connected  with  "crowned  witli  glory,"  &c.,  thus:  His 
exaltation  after  sufferings  is  the  perfecting  or  consumma- 
tion of  His  work  {v.  10) for  us:  without  it  His  death  would 
have  been  ineffectual;  with  it,  and  from  it,  flows  tlie  ve- 
BXilt  that  His  tasting  of  death  is  available  for  (in  belialf  of, 
for  the  good  of  J  every  man.  He  is  crowned  as  tlie  Head  in 
heaven  of  our  common  humanitj%  presenting  His  blood 
as  the  ali-prevailing  plea  for  us.  This  coronation  above 
makes  His  death  applicable  for  every  individual  vian  (ob- 
serve the  singular:  not  merely  "for  all  men"),  ch.  4.  14;  9. 
24;  1  John  2.2.  "Taste  death,"  implies  his  personal  ex- 
perimental undergoing  of  death:  death  of  tlie  body,  and 
death  (spiritually)  of  the  soul,  in  His  being  forsaken  of 
the  Father.  "As  a  physician  first  tastes  his  medicines 
to  encourage  his  sick  patient  to  talce  them,  so  Christ, 
when  all  men  feared  death,  in  order  to  persuade  them  to 
be  bold  in  meeting  it,  tasted  it  Himself,  though  He  had  no 
need"  [Chrvsostom]  (v.  14, 15).  10.  For— Giving  a  reason 
why  "the  grace  of  God"  required  that  Jesus  "should 
taste  death."  it  became  him— the  whole  plan  was  [not 
only  not  derogatory  to,  but]  highly  becoming  God,  though 
unbelief  considers  it  a  disgrace.  [Bengel,.]  An  answer 
to  the  Jews,  and  Hebrew  Cliristians,  whosoever,  through 
impatience  at  the  delay  in  the  promised  advent  of  Christ's 
glory,  were  in  danger  of  apostasy,  stumbling  at  Christ 
crucified.  The  Jerusalem  Christians  especially  were 
liable  to  this  danger.  This  scheme  of  redemption  wt\s 
altogether  such  a  one  as  harmonizes  with  the  love,  jus- 
tice, and  wisdom  of  God.  for  whom— God  the  Father 
(Romans  11.  36;  1  Corinthians  8.  6;  Revelation  4. 11).  In 
Colossians  1. 16  the  same  is  said  of  Christ,  all  things— 
Oreek,  "the  universe  of  things,"  "the  all  things."  He 
uses  for  "God,"  the  periphrasis,  "Him  for  whom  ...  by 
whom  are  all  things,"to  mark  the  becomingness  of  Christ's 
444 


suffering  as  the  way  to  His  being  "perfected"  5,s  "Cap- 
tain of  our  salvation,"  seeing  that  His  is  the  way  that 
pleased  Him  whose  will  and  whosje  glory  are  the  end  of 
all  things,  and  by  whose  operation  all  things  exist,  in 
bringing- The  Greek  is  past,  "Having  brought  as  He 
did,"  viz.,  in  His  electing  purpose  (cf.  "Ye  are  sons,"  viz.,  in 
His  purpose,  Galatians  4.  6;  Ephesians  1.  4),  a  purpose 
which  is  accomplished  in  Jesus  being  "perfected  through 
sufferings."  many— (Mattliew  20.  28.)  "The  Cliurch"  (v. 
12),  "the  general  assembly"  (ch.  12.  23).  sons— no  longer 
children  as  under  tlie  Old  Testament  law,  but  sons  by 
adoption,  unto  glory— to  share  Christ's  "glory"  {v.  9; 
cf.  v.  7;  John  17.  10,  22,  24;  Romans  8.  21).  Sonship,  holi- 
ness {v.  11),  and  glory,  are  inseparably  joined.  "  Sufleriiig," 
"salvation,"  and  "glory,"  in  Paul's  writings,  often  go  to- 
gether (2  Timothy  2. 10).  Salvation  presupposes  destruction, 
deliverance  from  which  for  us  required  Christ's  "suffer- 
ings." to  make  .  .  .  perfect — to  consummate ;  to  bring  to 
consummated  glory  tlirough  sufferings,  as  the  appointed 
avenue  to  it.  "He  who  suffers  for  another,  not  only 
benefits  him,  but  becomes  himself  tlie  brighter  and  more 
perfect."  [Cheysostom.]  Bringing  to  the  end  of  troubles, 
and  to  the  goal  full  of  glory:  a  metaphor  from  the  con- 
tests in  the  public  games.  Cf.  "It  is  finished,"  Luke  24, 
26;  John  19. 30.  I  prefer,  with  Calvin,  understanding,  "  to 
make  perfect  as  a  completed  saa-ifice;"  legal  and  official, 
not  moral,  perfection  is  meant:  "to  consecrate"  (so  the 
same  Greek  is  translated  ch.  7.  28;  cf.  Margin)  liy  the  fin- 
ished expiation  of  His  death,  as  our  perfect  High  Priest, 
and  so  our  "Captain  of  salvation"  (Luke  13.  32).  This 
agrees  with  v.  11,  "He  that  sanctifleth,"  i.  e.,  consecrates 
them  by  Himself  being  made  <a  consecrated  offering  for 
them.  Soch.  10. 14,  29;  John  17.  19:  by  the  perfecting  of 
His  consecration  for  them  in  His  death.  He  perfects  their 
consecration,  and  so  throws  open  access  to  glory  (ch.  10. 
19-21;  ch.  5.  9;  9.9,  accord  witli  this  sense).  Captain  of, 
&c. — lit..  Prince-leader :  as  Joshua,  not  Moses,  led  tlie  peo- 
ple into  the  Holy  Land,  so  will  our  Joshua,  or  Jesus,  lead 
us  into  the  heavenly  inheritance  (Acts  13.  39).  The  same 
Greek  is  in  ch.  12,  2,  "  Autltor  of  our  faitli."  Acts  3.  15, 
"Prince  of  life"  (5.  31).  Preceding  otiiers  by  His  example, 
as  well  as  tlie  originator  of  our  salvation.  11.  he  tliat 
ganctiiieth — Clirist  wlio  once  for  all  consecrates  His  peo- 
ple to  God  (Jude  1,  briuging  tliem  nigh  to  Him  as  the 
consequence)  and  everlasting  glory,  by  having  consecrated 
Himself  for  tliem  in  His  being  made  "perfect  (as  tlieir 
expiatory  sacrifice)  tlirough  sufferings"  (v.  10;  ch.  10. 10, 14, 
29;  John  17. 17,  19).  God  in  His  electing  love,  by  Christ's 
finished  work,  perfectly  sanctifies  tliem  to  God's  service 
and  to  heaven  once  for  all;  then  they  are  progressively 
sanctified  by  the  transforming  Spirit.  "Sanctification  is 
glory  working  in  embryo;  glory  is  sanctification  come  to 
tlie  birth,  and  manifested."  [Alford.]  they  who  are 
sanctified— Gj-eeA;,  "they  that  are  being  sanctified"  (cf. 
the  use  of  "sanctified,"  1  Corinthians  7.  14).  of  one- 
Father,  God:  not  in  the  sense  wlierein  He  is  Father  of  all 
beings,  as  angels;  foi'  these  are  excluded  by  the  argument 
(v.  16);  but  as  He  Is  Fatlier  of  His  spiritual  human  sons, 
Christ  the  Head  and  elder  Brotlier,  and  His  believing 
people,  the  members  of  the  body  and  family.  Thus,  tliis 
and  tlie  following  verses  are  meant  to  justify  his  having 
said,  "many  sons"  {v.  10).  "Of  one"  is  not  "of  one  father 
Adam,"  or  "Abraham,"  as  Bengel,  &c.,  suppose.  For 
the  Saviour's  participation  in  the  lowness  of  our  humanity 
is  not  mentioned  till  v.  14,  and  then  as  a  consequence  of 
what  precedes.  Moreover,  "Sons  of  God"  is,  in  Scripture 
usage,  the  dignity  obtained  by  our  union  with  Christ; 
and  our  brotherhood  witli  Him  flows  from  God  being 
His  and  our  Father.  Clirist's  Sonship  (by  generation)  in 
relation  to  God  is  reflected  in  the  sonship  (by  adoption) 
of  His  brethren,  he  is  not  ashamed— thougli  being  the 
Sou  of  God,  since  they  have  now  by  adoption  obtained 
a  like  dignity,  so  that  His  majesty  is  not  compromised 
by  brotherhood  with  them  (cf.  ch.  11. 16).  It  is  a  striking 
feature  in  Christianity  that  it  unites  sucli  amazing 
contrasts  as  "our  brotlier  and  our  God,"  [Tholuck.] 
"  God  makes  of  sons  of  men  sons  of  God,  because  God 
hath  made  of  the  Son  of  God  the  Son  of  man."    [St.  Au- 


Vhrint  tool:  upon  Hun  our  Nature,- 


HKEKEWS   II. 


thai  JJe  might  be  like  His  Brethren. 


GU.STINK  on  Psalm  2.]  13.  (Psalm  22.  22.)  Messi.-vh  de- 
clares the  name  of  the  Father,  not  known  fully  as  Christ's 
Father,  and  therefore  their  Father,  till  ultcr  His  criici- 
llxion  (John  20.  17),  among  His  brethren  ("the  Clmreh," 
t.  e.,  the  congregation),  that  they  in  turn  may  praise  Hirn 
(Psalm  22.  23).  At  v.  22,  the  22d  Psalm,  which  begins  with 
Christ's  cry,  "My  God,  my  God,  wliy  hast  thou  forsaken 
me?"  and  details  minutely  His  sorrows,  passes  from 
Christ's  sufferings  to  His  triumpli,  prefigured  by  the  same 
in  the  experience  of  David.  >Till  I  sing— as  leader  of  tlje 
choir  (Psalm  8. 2).  13. 1  will  put  my  trust  In  lilni— From 
the  LXX.,  Isaiah  8.  17,  which  immediately  precedes 
the  next  quotation,  "Behold,  I  and  the  cliildren,"  &c. 
The  only  objection  is,  the  following  words,  "and  again," 
usually  Introduce  a  new  quotation,  whereas  these  two  are 
parts  of  one  and  the  same  passage.  However,  this  objec- 
tion is  not  valid,  as  the  two  clauses  express  distinct  ideas; 
"I  will  put  my  trnst  in  Him  "  expresses  His  filial  confi- 
dence in  God  as  His  Father,  to  whom  He  flees  from  His 
sufferings,  and  Is  not  disappointed ;  which  His  believing 
bretlii-en  imitate,  trusting  solely  In  the  Father  tlirongh 
Christ,  and  not  in  their  own  merits.  "Christ  exiiibited 
this  '  trust,'  not  for  Himself,  for  He  and  the  Father  are 
one,  but  for  His  own  people  "  {v.  16).  Each  fresh  aid  given 
Him  assured  Him,  as  it  does  them,  of  aid  for  tlie  future, 
until  the  complete  victory  was  obtained  over  death  and 
bell  (Philippians  1.  16).  [Bengel.]  Behold  I  and  tlie 
cliildreii,  &c.— (Isaiah  8. 18.)  "  Sons  "  {v.  10),  "  brethren  " 
(v.  12),  and  "children,"  Imply  His  right  and  property  in 
them  from  everlasting.  He  speaks  of  tliem  as  "  children  " 
of  God,  though  not  yet  in  being,  yet  considered  as  such  in 
His  purpose,  and  presents  them  Ijefore  God  the  Father,  wlio 
lias  given  Him  them,  to  be  glorified  with  Himself.  Isaiah 
(meaning  "salvation  of  Jehovah  ")  typically  represented 
Messiah,  who  is  at  once  Father  and  Son,  Isaiah  and  Im- 
manuel  (Isaiah  9.  6).  He  expresses  his  resolve  to  rely,  he 
and  his  children,  not  like  Ahaz  and  the  Jews  on  the  As- 
syrian king,  against  the  confederacy  of  Pekah  of  Israel, 
and  Rezin  of  Syi'ia,  but  on  Jehovah  ;  and  then  foretells  the 
deliverance  of  Judah  by  God,  In  language  whicli  finds  its 
antitypical  full  realization  only  in  the  far  greater  deliver- 
ance wrought  by  Messiah.  Christ,  the  antitypical  Prophet, 
similarly,  instead  of  the  human  confidences  of  His  age, 
Himself,  and  with  Him  God  the  Fathek's  children  (who 
are  therefore  ^t«  children,  and  so  antitypical  to  Isaiah's 
children,  though  here  regarded  as  His  "brethren,"  cf. 
Isaiah  9.  S,  "Father;"  and  "His  seed;'  53. 10)  led  by  Him, 
trust  wholly  in  God  for  salvation.  The  official  words  and 
acts  of  all  the  prophets  find  their  antitype  in  the  Great 
Prophet  (Revelation  19.  10),  just  as  His  kingly  office  is  an- 
titypical to  that  of  the  theocratic  kings  ;  and  His  priestly 
office  to  the  types  and  rites  of  the  Aaronic  priesthood.  14. 
He  who  has  thus  been  shown  to  be  the  "Captain  (GreeA;, 
Leader)  of  salvation"  to  the  "many  sons,"  hy  trusting  ai\<i 
suffering  like  them,  must  therefore  become  man  like  them, 
In  ortier  that  His  death  may  be  efficacious  for  them.  [Al- 
FORD.]  the  children— before  mentioned  (v.  13);  those  ex- 
isting in  His  eternal  purpose,  though  not  in  actual  being. 
are  partakers  of— ^1^,  "have  [in  His  purpose]  been  par- 
takers "  all  in  common,  flesh  and  blood — Qreek  oldest 
MSS.  have  "  blood  and  flesh."  The  inner  and  more  impor- 
tant element,  the  blood,  &»  the  more  immediate  vehicle  of 
the  soul,  stands  before  the  more  palpable  element,  the 
flesh  ;  also,  with  reference  to  Christ's  blood- shedding  with  a 
view  to  which  He  entere4  into  community  with  our  corpo- 
real  life.  "  The  life  of  the  flesh  is  in  the  blood ;  it  is  the  blood 
that  maketh  an  atonement  for  the  soul  "  (Leviticus  17,  11, 
14).  likewise- Greefc,  "  in  a  somewhat  similar  manner;" 
not  altogether  In  a  like  manner.  For  He,  unlike  them,  was 
conceived  and  born  not  In  sin  (ch.  4. 15).  But  mainly  "  in 
like  manner;"  not  in  mere  semblance  of  a  body,  as  the  Do- 
cetse  heretics  taught,  took  part  of— participated  in.  The 
forfeited  inheritance  (according  to  Jewish  law)  was  ran- 
somed by  the  nearest  of  kin  ;  so  Jesus  became  our  nearest 
of  kin  by  His  assumed  humanity,  in  order  to  be  our  Re- 
deemer, that  throug;li  death— which  He  could  not  have 
undergone  as  God,  '>ut  only  by  becoming  man.  Not  by 
Almighty  pawPT   but    'by  Hit  iiiuth''  (so  the  Greek)  He 


overcame  death.  "  Josus  suffering  death  overcame ;  Satan 
wielding  death  succumbed."  [Bengel.]  As  David  cut 
off  the  head  of  Goliath  with  the  giant's  own  sword  where- 
with the  latter  was  wont  to  win  his  victories.  Coming  to 
redeem  mankind,  Christ  made  Himself  a  sort  of  hook  to 
destroy  the  devil ;  for  in  Him  there  was  His  humanity  to 
attract  the  Devourer  to  Him,  His  divinity  to  pierce  him, 
apparent  weakness  to  provoke,  hidden  power  to  transfix 
the  hungry  ravisher.  The  Latin  epigram  says,  "Mora 
mortis  morti  mortem  nisi  morte  tulisset,  ^ternre  vitj* 
janua  clausa  foret."  Had  not  death  by  death  borne  to  death 
the  death  of  Death,  the  gate  of  eternal  life  would  have  been 
closed,  destroy— ij<.,  "render  powerless:"  deprive  of  all 
power  to  hurt  His  people.  "That  thou  mighest  still  the 
enemy  and  avenger"  (Psalm  8.  2).  The  same  Greekwexhis 
used.  2  Timothy  1.  10,  "abolished  death."  There  is  no 
more  death  for  believers.  Christ  plants  in  them  an  undy- 
ing seed  the  germ  of  heavenly  immortality,  though  be- 
lievers have  to  pass  through  natural  death.  po-»ver— Satan 
is  "strong"  (Matthew  12.  29).  of  death— Implying  that 
dea</i  itself  is  apo!t>e?- which,  though  originally  foreign  to 
human  nature,  now  reigns  over  it  (Romans 5. 12;  6.9).  The 
power  which  death  has  Satan  wields.  The  author  of  sin 
Is  the  author  of  its  consequences.  Cf.  "power  of  the 
enemy"  (Luke  10.  19).  Satan  has  acquired  over  man  (by 
God's  law,  Genesis  2. 17;  Romans  6.  23)  the  power  of  death 
byman's  sin,  death  being  the  executionerof  sin,andman 
being  Satan's  "  lau'/ul  captive."  Jesus,  by  dying,  has  made 
the  dying  His  own  (Romans  11.  9),  and  has  taken  the  prey 
from  the  mighty.  Death's  power  was  manifest;  who 
wielded  that  power,  lurking  beneath  it,  is  here  expressed, 
viz.,  Satan.  Wisdom  2.  21,  "  By  the  envy  of  the  devil,  death 
entered  into  the  world."  15.  fear  of  death — even  before 
they  had  experienced  its  actual  power,  all  their  lifetime 
—Such  a  life  can  hardly  be  called  life,  subject  to  bondage 
—lit.,  "subjects  o/bondage;"  not  merely  liable  to  it,  bute/t- 
thralled  in  it  (cf.  Romans  8.  15  ;  Galatians  5. 1).  Contrast 
with  this  bondage,  the  glory  of  the  "  sons  "  (i'.  10).  "  Bond- 
age" is  defined  by  Aristotle,  "The  living  not  as  one 
chooses  ;"  "liberty,"  "  the  living  as  one  chooses."  Christ 
bydelivering  us  from  tl>e  curse  of  Godagainstoursin.has 
taken  from  death  all  that  made  it  formidable.  Deatli, 
viewed  apart  from  Christ,  can  only  fill  with  horror,  if  the 
sinner  dares  to  think.  IG.  For  -verily— Greek,  "  For  as  we 
all  know  ,•"  "  For  as  you  will  doubtless  grant."  Paul  pro- 
bably alludes  to  Isaiah  41.  8 ;  Jeiemiah  31.  32,  LXX.,  from 
which  all  Jeivs  would  know  well  that  the  fact  here  stated 
as  to  Messiah  was  what  the  prophets  had  led  them  to  ex- 
pect, took  not  oi\  him,  &c. — rather,  "It  is  not  angels 
that  He  is  helping  (the  present  implies  duration) ;  but  it  is 
the  seed  of  Abraham  that  He  is  helping;'  The  verb  is  lit., 
to  help  by  taking  one  by  the  hand,  as  in  ch.8.  9,  "When  I 
took  them  by  the  hand,"  &c.  Thus  it  answers  to  "suc- 
cour," V.  18,  and  "  deliver,"  i'.  15.  "Not  angels,"  who  have 
no  flesh  and  blood,  but  "the  children,"  who  have  "  flesh 
and  blood,"  He  takes  hold  of  to  help  by  "Himself  taking 
part  of  the  same  "  (v.  14).  Whatever  eflect  Christ's  work 
may  have  on  angels.  He  is  not  taking  hold  to  help  thera 
by  suffering  in  their  nature  to  deliver  them  from  death, 
as  in  our  case,  seed  of  Abraiiam — He  views  Christ's  re- 
demption (in  compliment  to  the  Hebrews  whom  he  is  ad- 
dressing, and  as  enough  for  his  present  purpose)  with  ref- 
erence to  Abraham's  seed,  the  Jewish  nation,  primarily; 
not  that  he  excludes  the  Gentiles  (v.  9,  "for  every  man  "), 
who,  when  believers,  are  the  seed  of  Abraham  spiritually 
(cf.  V.  12;  Psalm  22.  22,  25,  27),  but  direct  reference  to  tliem, 
such  as  Is  in  Romans  4. 11,  12, 16;  Galatians  3.  7, 14,  28,29, 
would  be  out  of  place  in  his  present  argument.  It  is  the 
sameargumentfor  Jesus  being  the  Christ  which  Matthew, 
writing  his  Gospel  for  the  Hebrews,  uses,  tracing  the  gen- 
ealogy of  Jesus  from  Abraham,  the  father  of  the  Jews,  and 
the  one  to  whom  the  promises  were  given,  on  which  the 
Jews  especially  prided  themselves  (cf.  Romans  9. 4,  5).  17 . 
Wherefore— G'reefc,  "Whence."  Found  in  Pa«r»  speech, 
Acts  26. 19.  in  all  things— which  are  incidental  to  manhoo<i, 
the  being  born,  nourished,  growing  up,  suffering.  Sin  is  not, 
in  the  original  constitution  of  man,  a  necessary  attendunl 
of  manhood,  so  He  had  no  sin.  it  behooved  him— by  moral 

445 


Chrisi,  being  Tempted,  can  Svcccur  us. 


HEEEEWS  III. 


Ckrisl  is  more  Worthy  than  Moses. 


neceesity,  considering  whal  tne  justice  and  love  of  God 
required  of  Him  as  Mediator  (cf.  ch.  5.  3),  llie  office  wliicli 
he  had  voluuiarily  undertaiven  in  order  to  "help"  man 
(V.  16.)    Ills  bietUren— (r.  U)— "tlie  seed  of  Ahraliam"  {v. 
16),  and  so  also  the  spiritual  seed,  His  elect  out  of  all  man- 
kind.   Ije— rather  as  Greek,  "that  He  might  become  High 
Priest;"  He  was  called  so,  when  He  was  "  made  perfect  by 
the  things  which  He  sufTered"  {v.  10;  ch.  5.  8-10).    He  was 
actually  made  so,  when  He  entered  within  the  veil,  from 
which  last   flows  His   ever-continuing   intercession   as 
Priest  for  us.    The  death,  as  man,  must  first  bo,  in  oi'der 
that  the  bringing  in  of  the  blood  into  the  heavenly  Holy 
Place  might  follow,  in  which  consisted  the  expiation  as 
High  Priest,    merciful— to  "  the  ■people'"  deserving  wrath 
by  "sins."    Mercy  \%  a  prime  requisite  in  a  priest,  since 
his  office  is  to  help  the  wretched  and  raise  the  fallen :  such 
mercy  is  most  likely  to  be  found  in  one  who  has  a  fellow- 
feeling  with  the  afflicted,  having  been  so  once  Himself  (ch. 
4.  15);  not  that  the  Son  of  God  needed  to  be  taught  by  suf- 
fering to  be  merciful,  but  that  in  order  to  save  us  He  needed 
to  take  our  manhood  with  all  its  sorrows,  thereby  qualify- 
ing Himself,  by  experimental  sufleriug  with  us,  to  be  our 
sympathizing  High  Priest,  and  assuring  us  of  His  entire 
fellow-feeling  with  us  in  every  sorrow.    So  in  the  main 
Calvin  remarks  here.    faitlifiU— true  to  God  (ch.  3.  5,  6) 
and  to  man  (ch.  10.  23)  in  the  mediatorial  office  which  He 
has  undertaken.     HigU  Priest— which  Moses  was  not, 
though  "faithful"  (ch.  2).    Nowhere,  except  in  Psalm  110., 
Zechariah  6. 13,  and  in  this  Epistle,  is  Christ  expressly 
called  a  Priest.    In  this  Epistle  alone  His  priesthood  is 
professedly  discussed ;  whence  it  is  evident  how  necessary 
is  this  book  of  the  New  Testament.    In  Psalm  110.,  and 
Zechariah  6. 13,  there  is  added  mention  of  the  kingdom  of 
Christ,  which  elsewhere  is  spoken  of  without  i\iQ  priest- 
hood, and  that  frequently.  On  the  cross,  whereon  as  Priest 
He  offered  the  sacrifice,  He  had  the  title  "  King"  inscribed 
over  Him.  [BengeIi.]    to  malte  reconciliation  for  tlie 
Bins— rather  as  Greek,  "to  propitiate  (in  respect  to)  the 
Bins;"  "to  expiate  the  sins."    Strictly  Divine  justice  is 
"  propitiated ;"  but  God's  love  is  as  much  from  everlasting 
as  His  justice;    therefore,  lest  Christ's  sacrifice,  or  its 
typical  forerunners,  the- legal  sacrifices,  should  be  thought 
to  be  antecedent  to  God's  grace  and  love,  neitlier  are  said 
in  the  Old  or  New  Testament  to  have  propitiated  God; 
otherwise  Christ's  sacrifices  might  have  been,  thought  to 
have  first  induced  God  to  love  and  pity  man,  instead  of 
(as  the  fact  really  is)  His  love  having  o?-i<7tna<cri  Christ's 
sacrifice,  whereby  Divine  justice  and  Divine  love  are  har- 
monized.    The  sinner  is  brought  by  that  sacrifice  into 
God's  favour,  which  by  sin  he  had  forfeited;  hence  his 
right  prayer  Is,  "God  be  propitiated  (so  the  Greek)  tome 
who  am  a  sinner"  (Luke  19..  13).    Sins  bring  death  and 
"the  fear  of  death"  (v.  15).    He  had  no  sin  Himself,  and 
"made  reconciliation  for  the  iniquity"  of  all  otliers  (Dan- 
iel 9.  24).    of  the  people—"  the  seed  of  Abraham"  (v.  IG) ; 
the  literal  Israel  first,  and  then  (in  the  design  of  God), 
tlirougn  Israel,  the  believing  Gentiles,  tlie  spiritual  Israel 
(1  Peter  2.  10).    18.  For— Explanation  of  how  His  being 
made  like  His  brethren  in  all  things  has  made  Him  a  merci- 
ful and  faithful  High  Priest  for  us  {v.  17).    in  that — rather 
as   Greek,  ^'wherein  He  suffered  Himself;    having  been 
tempted,  He  is  able  to  succour  them  that  are  being  tempted'" 
In  the  same  temptation;  and  as  "He  was  tempted  (tried 
and  afflicted)  in  all  points,"  He  is  able  (by  the  jjower  of 
sympathy)  to  succour  us  in  all  possible  temptations  and 
trials  incidental  toman  (ch.  4. 16;  5.2).    He  is  the  anti- 
typical  Solomon,  having  for  every  grain  of  Abraham's 
seed  (which  were  to  be  as  the  .sand  for  number),  "large- 
ness of  heart  even  as  the  sand  that  is  on  the  sea-shore"  (1 
Kings  J.  29).    "  Not  only  as  God  He  knows  our  trials,  but 
also  as  man  He  knows  them  by  experimental  feeling," 

CHAPTER    III. 

Ver.  1-19.    The  Son  of  God   Greater  tuan  Moses, 

wherefore  unbelief  towards  him  will  incur  a 

Heavier    Punishment  than    befell   Unbelieving 

ISKAEL  IN  the  WILDERNESS.    As  Moscs  especially  was 

446 


the  prophet  by  whom  "God  in  times  past  spake  to  the 
fatliers,"  being  tlie  mediator  ot  tlie  law,  Paul  deems  it 
necessary  now  to  sliow  tlial,  great  as  was  Moses,  the  Sou 
of  God  is  greater.    Ebraru  in  Alfokd  remarks,  The 
angel  of  tlie  covenant  came  in  the  name  of  God  before 
Israel;  Moses  in  tlie  name  of  Isi'ael  before  God;  whereas 
the  liigli  priest  came  both  in  tlie  name  of  God  (bearing  the 
name  Jehovah  on  his  forehead)  before  Israel,  and  in  the 
name  of  Israel  (bearing  tlie  names  of  the  twelve  tribes  on 
his  breast)  before  God  (Exodus  28.  9-29, 36, 38).    Now  Christ 
is  above  the  angels,  according  to  chs.  1.  and  2.,  because  (1.) 
as  Son  of  God  He  is  higher;  and  (2.)  because  manhood, 
though  originally  lower  than  angels,  is  in  Him  exalted 
above  tliem  to  the  lordship  of  "the  world  to  come,"  inas- 
much as  He  is  at  once  Messenger  of  God  to  men,  and  also 
atoning  Priest- Representative  of  men  before  God  (ch.  2. 
17, 18).    Parallel  with  this  line  of  argument  as  to  Ilis  su- 
periority to  angels  (ch.  1.  4)  runs  that  which  here  follows 
as  to  His  superiority  to  Moscs  (ch.  3.  3):  (1.)  Because  as  Son 
over  the  house.  He  is  above  the  servant  in  the  house  {v.  5, 
C),  just  as  the  angels  were  shown  to  be  but  ministering 
(serving)  spirits  (ch.  1. 14),  whereas  He  is  the  So7i  (v.  7,  8); 
(2.)  because  the  bringhig  of  Israel  into  the  promised  rest, 
whicli  was  not  finislied  by  Moses,  is  accomplished  by  Him 
(ch.  4. 1-11),  througli  His  being  not  merely  a  leader  and 
lawgiver  as  Moses,  but  also  a  propitiatory  High  Priest  (ch. 
4.  14;  5.  10).    1.  Therefore— Grree^-,  "Whence,"  i.  e.,  seeing 
we  have  such  a  sympathizing  Helper  you  ought  to  "  con- 
sider attentively"  .  .  .  "contemplate  ;"  fix  your  eyes  and 
mind  on  Him  with  a  view  to  profiting  by  the  contem- 
plation (cli.  12.  2).    The  Greek  word  is  often  used  by  Luke, 
Paul's  companion  (Luke  12.  24,  27).    hrethren- in  Christ, 
the  common  bond  of  uiiiou.    partakers— "  of  tlie  Holy 
Ghost."    heavenly  calling— coming  to  us  from  heaven, 
and  leading  us  to  heaven  whence  it  comes.    Philippians 
3.  14,  "the  high  calling;."   G'ree/c  "the  calling  above,"  i.  e., 
heavenly,    tlie  Apostle  and  High  Priest  of  owr  pi-ofcs» 
siou — Tliere  is  but  one  Greek  article  to  both  nouns,  "Him 
wlio  is  at  once  Apostle  and  High  Priest" — Apostle,  as  Am- 
bassador (a  liiglier  designation  than  " &usol" -messenger) 
sent  by  the  Father  (John  20.  21),  pleading  the  cause  of  God 
with  us ;  High  Priest,  as  pleading  our  cause  with  God.  Both 
His  Apostleship  and  High  Priesthood  are  coinpreliended 
in  the  one  title.  Mediator.  [Bengel.]    Thougli  the  title 
"Apostle"  is  nowhere  else  applied  to  Christ,  it  is  appro- 
priate liere  in  addressing  Hebrews,  who  used  the  term  of 
the  delegates  sent  by  the  high  priest  to  collect  the  temple 
tribute  from  Jews  resident  in  foreign  countries,  even  aa 
Christ  was  Delegate  of  the  Father  to  this  world  far  off 
from  Him  (Matthew  21.  37).    Hence  as  what  applies  to 
Him,  applies  also  to  His  people,  the  Twelve  are  designated 
His  apostles,  even  as  He  is  the  Father's  CJohii  20.  21).    It 
was  desirable  to  avoid  de>;ignating  Him  here  "angel,"  in 
order  to  distinguish  His  nature  from  that  of  angels  men- 
tioned before,  thougli  he  is  "  the  Angel  of  the  Covenant." 
The  "legate  of  the  Church"  (Sheliach  Tsibbu7-)  offered  up 
the  prayers  in  the  synagogue  in  the  name  of  all,  and  for 
all.  So  Jesus,  "  the  Apostle  of  our  profession,"  is  delegated 
to  intercede  for  the  Church  before  the  Father.  The  words 
"  of  our  profession,"  mark  that  it  is  not  of  the  legal  ritual, 
but  of  our  Christian  faith,  that  He  is  the  Ilij^h  Priest, 
Paul  compares  Him  as  an  Apostle  to  Moses;    as  High 
Priest  to  Aaron.    He  alone  holds  both  offices  T^ombined, 
and  in  a  more  eminent  degree  than  either,  v/hich  those 
two  brothers  held  apart.    "  Profession,"  or  "confession," 
corresponds  to  God  having  spoken  to  us  by  His  Son,  sent 
as  Apostle  and  High  Priest.  What  God  proclaims  we  con- 
fess.   2.  He  first  notes  the  feature  of  resemblctnce  between 
Moses  and  Christ,  in  order  to  conciliate  the  Hebrew  Chris- 
tians whom  He  addressed,  and  who  still  entertained  a 
very  high  opinion  of  Moses ;  he  afterwards  brings  forward 
Christ's  superiority  to  Moses.    Who  Avas  faltliftil— The 
Greek  implies  also  that  He  still  is  faithful,  inz.,  as  our  me- 
diating High  Priest,  faithful  to  the  trust  God  has  assigned 
Him  (ch.  2.  17).    So  Moses  in  God's  fiouse  (Numbers  12.  7). 
appointed  him — "made  Him"  HiGii  Priest;  U}  be  sup- 
plied from  the  preceding  context.    Greek,  "made;"  .so  in 
ch.  5.  5;  1  Samuel  12.  C,  Margin;  Acts  2.  3G;  so  the  Greek 


Qirist  more  Worthy  than  Moses. 


HEBREWS  III. 


The  Danger  of  our  Unbelief  in  Him, 


ftvtheis.  Not  as  Alford,  with  Ambrose  and  the  Latins, 
"  Creaiecl  Him,"  i.e.,  as  man,  in  His  incarnation.  Tlie 
likeness  of  Moses  to  Messiali  was  I'oretold  by  Moses  him- 
self (Deuteronomy  18. 15).  Otlier  propliets  only  explained 
Moses,  wlio  was  In  tliis  respect  superior  to  tliem;  but 
Christ  was  like  Moses,  y at  saperiov,  3.  For— Assigning  the 
reason  why  they  sliould  "consider"  attentively  "Christ" 
(t).  1),  liiglily  as  they  regard  Moses  who  resembled  Him  in 
faithfulness  (v.  2).  waa—Oreek,  "has  been."  counted 
•»vortliy  of  more  glory— by  God,  wlien  He  exalted  Him 
to  His  own  right  hand.  Tlie  Hebrew  Christians  admitted 
the  fact  (cli.  1. 13).  bullded  tlic  l\ouae—Ch-eek,  "  inasmuch 
as  Pie  hatli  more  honour  than  the  house,  who  prepared  it," 
or  "  established  it."  [Alford.]  The  Greek  verb  is  used 
purposely  instead  of  "  builded,"  in  order  to  mark  tliat  the 
building  meant  is  not  a  literal,  but  a  spiritual  house;  the 
Church  both  of  the  Old  Testament  and  New  Testament; 
and  that  the  building  of  such  a  house  includes  all  the 
preparations  of  providence  and  grace  needed  to  furnish  it 
with  "living  stones"  and  fitting  "servants."  Thus,  as 
Christ  the  Founder  and  Establisher  (in  Old  Testament  as 
well  as  the  New  Testament)  is  greater  than  the  house  so 
established,  including  the  servants,  He  is  greater  also 
than  Moses,  who  was  but  a  "servant."  Moses,  as  a  ser- 
vant, is  a  portion  of  the  house,  and  less  than  the  house; 
Christ,  as  the  Instrumental  Creator  of  all  things,  must  be 
God,  and  so  greater  tl\an  the  house  of  which  Moses  was 
but  a  part.  Glory  is  tlie  result  of  honour.  4.  Some  one 
must  be  the  establisher  of  every  house ;  Moses  was  not 
the  establisher  of  the  house,  but  a  portion  of  it  (but  He 
who  established  all  things,  and  therefore  the  spiritual 
house  in  question,  is  God).  Christ,  as  being  instrument- 
ally  the  Establisher  of  all  things,  must  be  the  Establisher 
of  the  house,  and  so  greater  than  Moses.  5.  faitlLful  iu 
all  Uis  liou.se— i.  e.,  in  all  QoD's  house  (v.  A),  servant — 
Not  here  the  Greek  for  "slave, "^but  "a  ministering  at- 
tendant;" marking  the  higli  office  of  Moses  towards  God, 
though  inferior  to  Christ,  a  kind  of  steward,  lor  a.  testi- 
mony, &c.— in  order  that  lie  might  in  his  typical  institu- 
tions give  "testimony"  to  Israel  "of  the  things"  of  tlie 
Gospel  "  whicli  were  to  be  spoken  afterwards"  by  Clirist 
(ch.S.o;  9.8,  2.3;  10.1).  G.  But  CUrist— was  and  is  faithful 
(v.  2).  as  a  Son  over  Iiis  o^vn  House- rather,  "over  Ills 
(God's,  v.  4.)  house;"  and  therefore,  as  the  inference  from 
His  being  one  with  God,  over  Ills  own  house.  So  ch.  10.  21, 
"Having  an  High  Priest  over  the  house  o/ Goci."  Clirist 
enters  His  Father's  house  as  the  Master  [over  it],  but 
Moses  as  a  servant  [in  it,  v.  2,  5].  [Chkysostom.]  An  am- 
bassador in  the  absence  of  the  king  is  very  distinguished 
— in  the  presence  of  the  king  he  falls  back  into  the  multi- 
tude. [Bengel,.]  wUose  liouse  are  we — Paul  and  his  He- 
brew readers.  One  old  MS.,  with  Vulgate  and  Lucifer, 
reads,  '■^  which  house;"  but  the  weightiest  MSS.  support 
English  Version  readijig.  the  rejoicing  — rather,  "the 
matter  of  rejoicing."  oftlicliopc — "of  our  hope."  Since 
all  our  good  things  lie  in  hopes,  we  ought  so  to  hold  fast 
our  hopes  as  already  to  rejoice,  as  though  our  hopes  were 
realized.  [Chkysostoh.]  firm  unto  tlie  end— Omitted  in 
Lucifer  and  Ambrose,  and  in  one  oldest  MS.,  but  sup- 
ported by  most  oldest  MSS.  7,  &c.— Exhortation  from 
Psalm  95.,  not  through  unbelief  to  lose  participation  in 
the  spiritual  bouse.  Wkerefore— Seeing  that  we  are  the 
house  of  God  if  we  hold  fast  our  confidence,  etc.  {u.  G).  Je- 
sus is  "  faithful,"  be  not  ye  unfaithful  (v.  2,  12).  The  sen- 
tence beginning  with  "wherefore,"  interrupted  by  the 
parenthesis  confirming  tlie  argument  from  Psalm  95.,  is 
complt;ted  at  v.  12,  "  Take  heed,"  &c.  Holy  Gliost  saith— 
by  the  Inspired  Psalmist;  so  that  the  words  of  the  latter 
are  tlie  words  of  God  Himself.  To-day— at  length;  in 
David's  day,  as  contrasted  with  the  days  of  Moses  in  tlie 
wilderness,  and  the  whole  time  since  then,  during  which 
they  had  been  rebellious  against  God's  voice;  as  for  in- 
stance, in  the  wilderness  (v.  8).  The  Psalm,  each  fresh 
time  when  used  in  public  worship,  by  "to-day,"  will 
mean  the  particular  day  when  it  was,  or  Is,  used,  hear— 
obediently,  liix  voice— of  grace.  8.  Harden  not  your 
hearts— This  phrase  here  only  is  used  of  man's  own  act ; 
nsually  of  Ood'g  act  (Romans  9.  18).  When  man  is  spoken 


of  as  the  agent  in  hardening,  the  phrase  usually  is. 
"  harden  his  neck,"  or  "back"  (Nehemiah  9. 17).  provo- 
cation .  .  .  temptation  —  Massah-meribah,  translated  In 
Jl/arj/m,  " tentation  .  .  .  chiding,"  or  "strife"  (Exodus  17. 
1-7).  Both  Hamefe  seem  to  refer  to  that  one  event,  the 
murmuring  of  the  people  against  the  Lord  at  Rephidim 
for  want  of  water.  The  first  offence  especially  ought  to 
be  guarded  against,  and  is  the  most  severely  reproved,  as 
it  is  apt  to  produce  many  more.  Numbers  20. 1-13,  and 
Deuteronomy  33.  8,  mention  a  second  similar  occasion  in 
the  wilderness  of  Sin,  near  Kadesh,  also  called  Meribah. 
in  tlie  day — Greek,  "according  to  the  day  of,"  &c.  9. 
"Wlien  —  rather,  "Where,"  viz.,  in  the  tuilderness.  your 
fatliers— The  authority  of  the  ancients  is  not  conclusive. 
[Bengel.]  tempted  me,  proved  me  —  The  oldest  MSS. 
read,  "  tempted  (me)  in  the  way  of  testing,"  i.e., putting 
(me)  to  i/ieproo/ whether  I  was  able  and  willing  to  relieve 
them,  not  believing  that  I  am  so.  sa^v  my  works  forty 
years— Tliey  saw,  without  being  led  tliereby  to  repent- 
ance, my  works  of  power  partly  in  aftbrding  miraculous 
help,  partly  in  executing  vengeance,  forty  years.  The 
"forty  years"  joined  in  the  Hebrew  and  LXX.,  and  below, 
t'.  17,  with  "I  was  grieved,"  is  here  joined  with  "they 
saw."  Both  are  true;  for,  during  the  same  forty  years 
that  they  wore  tempting  God  by  unbelief,  notwithstand- 
ing their  seeing  God's  miraculous  works,  God  was  being 
grieved.  The  lesson  intended  to  be  hinted  to  the  Hebrew 
Christians  is,  their  "  to-day"  is  to  last  only  between  the 
first  preaching  of  the  Gospel  and  Jerusalem's  impending 
overthrow,  viz.,  forty  years;  exactlj'  the  number  of 
years  of  Israel's  sojourn  in  the  wilderness,  until  the  full 
measure  of  their  guilt  having  been  filled  up  all  the  rebels 
were  overthrown.  10.  grieved— displeased.  Cf.  "walk 
contrary,"  Leviticus  20.  21,  28.  tliat  generation— " t/iai" 
implies  alienation  and  estrangement.  Bat  tlie  oldest 
MSS.  read,  " this."  said— " grieved,"  or  "displeased,"  at 
their  first  offence.  Subsequently  when  they  hardened 
their  heart  in  unbelief  still  more.  He  sivare  in  His  ivralh 
(u.  11);  an  ascending  gradation  (ef.  v.  17,  18).  and  tliey 
have  not  known  —  G'reefc,  "But  these 'very  persons," 
&c. ;  they  perceived  I  was  displeased  with  them,  yet 
they,  the  same  persons,  did  not  a  wliit  tlie  more  wish  to 
know  ray  ways  [Bengel];  cf.  "  But  they,"  Psalm  100.  43. 
not  knoivn  my  -^vays- not  known  practically  and  be- 
lievingly  tUe  ways  in  which  I  would  liave  had  them  go, 
so  as  to  reach  my  rest  (Exodus  18.  20).  11.  ^o—lit.,  "as." 
1  sivare— Bengel  remarks  the  oath  of  God  preceded  the 
forty  years,  wot  — lit.,  "If  they  shall  enter,  &c.  (God 
do  so  to  me  and  more  also),"  2  Samuel  3.  S5.  The 
Greek  is  tlie  same,  Mark  8.  12.  my  rest— Canaan, 
primarily,  tbeir  rest  after  wandering  in  the  wilderness: 
still,  even  when  in  it,  they  never  /u?/,;/  enjoyed  rest; 
whence  it  followed,  that  the  threat  extended  farther  than 
the  exclusion  of  the  unbelieving  from  the  literal  land  of 
rest,  and  tliat  tlie  rest  promised  to  the  believing  in  cts 
full  blessedness  was,  and  is,  yet  future:  Psalm  25.  13;  37. 
9, 11,  22,  20,  and  Christ's  own  beatitude  (Matthew  5.  5)  all 
accord  with  this,  v.  9.  13.  Take  Ueed— to  be  joined  with 
"wherefore,"  v.'.  lest  tlierc  he— Greek  (indicative), 
"  lest  there  shall  be;"  lest  there  be,  as  I  fear  there  is;  liu" 
plying  that  it  is  not  merely  a  possible  contingency,  but. 
that  there  is  ground  for  thinlving  it  will  be  so.  in  any— 
"  iu  any  one  of  you."  Not  merely  ought  all  in  general  bo 
on  their  guard,  but  they  ought  to  be  so  concerned  for  tho 
safety  of  each  one  member,  as  not  to  sutt'er  any  one  to 
perish  through  their  negligence.  [Calvin.]  Heart— ThO 
heart  is  not  to  be  trustetl.  Cf.  v.  10,  "They  do  always  en 
In  their  heart."  nuUcUef— faithlessness.  Clirist  is  faith- 
fid;  therefore,  saith  Paul  to  the  Hebrews,  we  ought  nol 
to  be  faithless  as  our  fathers  were  under  Moses,  depart- 
ing—apostatiziiig.  The  opposite  of  "come  unto"  Hhn 
(ch.  4.  10).  God  punishes  such  apostates  in  kind.  He  de- 
parts from  Ihem— tlie  worst  of  woes,  the  living  God- 
Real :  tho  distinctive  characteristic  of  the  God  of  Israel, 
not  like  tho  lifeless  gods  of  the  heathen;  therefore  One 
whose  threats  are  awful  realities.  To  apostatize  from 
Christ  is  to  apostatize  from  the  living  God  (ch.  2.  3).  13. 
one  another— G'rccA-,  "yourselves  ;"  let  each  exhort  hlm- 

447 


The  Chrislian's  Hest  Attained  by  Faith. 


HEBEEWS  IV.     The  Preached  Word  does  not  Profit  Unbelievera, 


self  and  his  neighbour,  daily— Greek,  "  on  each  day,"  or 
"day  by  day."  -tvhile  It  is  called  To-day— whilst  the 
"to-day"  lasts  (the  day  of  grace,  Luke  4.21,  before  the 
coming  of  the  day  of  glory  and  judgment  at  Christ's 
coming,  ch.  10.  25,  37).  To-morrow  is  the  day  when  idle 
men  work,  and  fools  repent.  To-morrow  is  Satan's  to- 
day ;  he  cares  not  what  good  resolutions  you  form,  if  only 
you  flx  them,  for  to-morrow,  lest  ...  of  yow  —  The 
"you"  is  emphatic,  as  distinguished  from  "j'our  fathers" 
(f.  9).  "That  from  among  you  no  one  (so  the  Greek  order 
is  in  some  of  tlie  oldest  MSS.)  be  hardened"  {v.  8).  deceit- 
fnliicss— causing  you  to  "err  in  your  heart."  sin— unbe- 
lief. 14:.  For,  (fee— Enforcing  the  warning,  v.  12.  par- 
takerei  of  Clirist- (Cf.  v.  1,  6.)  So  "  partakers  of  the  Holy 
Ghost"  (ch.  G.  4).  Uold—Greefc,  "  hold  fast."  tlic  bcgin- 
iilug  of  our  confidence- 1.  c,  the  confidence  (lit.,  sub- 
stantial, solid  confidence)  of  faith  which  we  have  begun  (ch. 
6.  11 ;  12.  2).  A  Christian  so  long  as  he  is  not  made  perfect, 
considers  himself  as  a  ftej/mner.  [Bengel.J  unto  tlie  end 
—unto  the  coming  of  Christ  (ch.  12.  2).  15.  While  It  is 
said— Connected  with  t'.  13,  "exhort  one  another,  <tc., 
wliile  it  is  said  To-day:"  v.  14,  "for  we  are  made  par- 
takers," &c.,  being  a  parenthesis.  "It  entirely  depends 
on  yourselves  that  the  invitation  of  the  95th  Psalm  be 
not  a  mere  invitation,  but  also  an  actual  enjoyment." 
Alfokd  translates,  "Since  (t.  e.,  for)  it  is  said,"  Ac,  re- 
garding V.  15  as  a  proof  that  we  must  "hold  .  .  .  confi- 
dence .  .  .  unto  the  end,"  in  order  to  be  "partakers  of 
Christ."  16.  For  some— rather  interrogatively,  "For 
AVHO  was  it  that,  when  they  had  heard  (referring  to  '  if  ye 
will  hear,''  v.  15),  did  provoke  (God)?"  The  "  for"  implies. 
Ye  need  to  take  heed  against  unbelief:  for,  was  it  not  be- 
cause of  unbelief  that  all  our  fathers  were  excluded  (Eze- 
kiel  2.  3)7  "Some,"  and  "not  all,"  would  be  a  faint  way 
of  putting  his  argument,  when  his  object  is  to  show  the 
universality  of  the  evil.  Not  merely  some,  but  all  the 
Israelites,  for  the  solitary  exceptions,  Joshua  and  Caleb, 
are  luirdly  to  be  taken  into  account  in  so  general  a  state- 
ment. So  v.  17,,  18,  are  Interrogative:  (1.)  The  beginning 
of  the  provocation,  soon  after  the  departure  from  Egypt, 
is  marked  in  i;.  10;  (2.)  the  forty  years  of  it  in  the  wilder- 
ness, v.  17;  (3.)  the  denial  of  entrance  into  the  land  of  rest, 
V.  18.  Note,  cf.  1  Corinthians  10.  5,  "  with  the  majority  of 
them  God  was  displeased."  liowbcit— "  Nay  (why  need 
I  put  the  question  7),  was  it  not  all  that  came  o»t  of  Egypt" 
(Exodus  17.  1,  2)7  by  Moses— by  tlie  instrumentality  of 
Moses  as  their  leader.  17.  'Rixt— translate,  "Moreover," 
as  it  is  not  in  contrast  to  v.  10,  but  carrying  out  the  same 
thouglit.  corpses  — Zi^,  "limbs,"  implying  that  their 
bodies  fell  limb  from  limb.  18.  to  tiiem  that  believed 
not— rather  as  Greek,  "  to  them  that  disobeyed.'^  Practical 
unbelief  (Deuteronomy  1.  26).  19.  they  could  not  enter 
— though  desiring  it. 


CHAPTEE     IV. 

Ver.  1-16.  The  Pkomise  of  God's  Rest  is  fully  Real- 
ized THROUGH  Christ  :  Let  us  Strive  to  Obtain  it  by 
Him,  ouk  Sympathizing  High  Priest.  1.  Let  us  .  .  . 
fear— not  with  slavish  terror,  but  godly  "fear  and  trem- 
bling" (Philippians  2.  12).  Since  so  many  have  fallen,  we 
have  cause  to  fear  (ch.  3.  17-19).  being  left  us— still  re- 
maining to  us  after  the  others  have,  by  neglect,  lost  it. 
his  rest— God's  heavenly  rest,  of  which  Canaan  is  the 
type.  "To-day"  still  continues,  during  which  there  is 
the  danger  of  failing  to  reach  the  rest.  "  To-day,"  rightly 
used,  terminates  in  the  resMvhich,  when  once  obtained. 
Is  never  lost  (Revelation  3.  12).  A  foretaste  of  the  rest  is 
given  in  the  inward  rest  which  the  believer's  soul  has  in 
Christ,  should  seem  to  come  short  of  it— Greek,  "to 
have  come  short  of  it ;"  should  be  found,  when  the  great 
trial  of  all  shall  take  place  [Alfobd],  to  have  fallen  short 
of  attaining  the  promise.  The  word  "  seem"  is  a  mitigat- 
ing mode  of  expression,  though  not  lessening  the  reality. 
Bengel  and  Owen  take  it.  Lest  there  should  be  any  sem- 
blance or  appearance  of  falling  short.    3.  Gospel  preached 

.  .  unto  them— in  type:  the  earthly  Canaan,  wherein 
they  failed  to  realize  perfect  rest,  suggesting  to  them  that 
448 


they  should  look  beyond  to  the  heavenly  land  of  rest,  to 
which  faith  is  the  avenue,  and  from  which  unbelief  e^i.- 
eludes,  as  it  did  from  the  earthly  Canaan,  the  ^vord 
preached— Zi^,  "  the  woi;d  of  hearing  :"  the  ivord  heard  by 
them,  not  being  mixed  with  faitii  in  them  tiiat  Iit>ard 
— So  the  Syriac  and  the  Old  Latin  Versions,  older  than  any 
of  our  MSS.,  and  Lucifer,  read,  "As  the  world  did  not 
unite  with  the  hearers  in  faith."  The  word  heard  being 
the  food  which,  as  the  bread  of  life,  must  pass  into  flesh 
and  blood  through  man's  appropriating  it  to  himself  In 
faitli.  Hearing  alone  is  of  as  little  value  as  undigested 
food  in  a  bad  stomach.  [Tholuck.]  The  whole  of  oldest 
extant  MS.  authority  supports  a  different  reading,  "  un- 
mingled  as  tfiey  were  {Greek  accusative  agreeing  with 
'tliem')  in  faith  with  its  hearei's,"  i.  e.,  with  its  believing, 
obedient  hearers,  as  Caleb  and  Joshua.  So  "  hear"  is 
used  for  "obey"  in  the  context,  v.  7,  "To-day,  if  ye 
will  hear  His  voice."  The  disobedient,  instead  of  being 
blended  in  "the  same  body,"  separated  themselves  as 
Korah :  a  tacit  reproof  to  like  separatists  from  the 
Christian  assembling  together  (ch.  10.  25;  Jude  19).  3. 
For— Justifying  his  assertion  of  the  need  of  "faith," 
V.  2.  we  >vhich  have  believed  — we  who  at  Christ's 
coming  shall  be  found  to  have  believed,  do  enter— i.  e., 
are  to  enter :  so  two  of  the  oldest  MSS.  and  Lucifer  and 
the  old  Latin.  Two  other  oldest  MSS.  read,  "Let  us 
enter."  into  rest— Greefc,  "into  the  rest"  which  is  prom- 
ised in  tlie  95th  Psalm,  as  he  said- God's  saying  that 
unbelief  excludes  from  entrance  implies  that  belief  gains 
an  entrance  into  the  rest.  What,  however,  Paul  mainly 
liere  dwells  on  in  the  quotation  is,  that  the  promised 
">-esi''  has  not  pet  been  entered  into.  At  v.  11  he  again,  as 
in  ch.  3.  12-19  already,  takes  up  faith  as  the  indispensable 
qualification  for  entering  it.  although,  <&c. — Although 
God  had  finished  His  works  of  creation  and  entered 
on  His  rest  from  creati<)n  long  before  Moses'  time,  yet 
under  that  leader  of  Israel  another  rest  was  promised, 
which  most  fell  short  of  through  unbelief;  and  although 
the  rest  in  Canaan  was  subsequently  attained  under 
Joshua,  yet  long  after,  in  David's  days,  God,  in  the 
95th  Psalm,  still  speaks  of  the  rest  of  God  as  not  yet 
attained.  Therefore,  there  must  be  meant  a  rest  still 
future,  viz.,  that  whicli  "  remaineth  for  the  people  of  God  " 
in  heaven,  v.  3-9,  when  they  shall  rest  from  their  works, 
as  God  did  from  His,  v.  10.  The  argument  is  to  show  that 
by  "my  rest,"  God  means  a  future  rest,  not /or  Himself, 
but  for  us.  finished — Greek,  "brought  into  existence," 
"  made."  4.  he  spake- God  (Genesis  2.  2).  God  did  rest 
the  seventli  day— A  rest  not  ending  with  tlie  seventh 
day,  but  beginning  then  and  still  continuing,  into  which 
believers  shall  hereafter  enter.  God's  rest  is  not  a  rest 
necessitated  by  fatigue,  nor  consisting  in  idleness,  but  is 
that  upholding  and  governing  of  which  creation  was  the 
beginning,  [Alford.]  Hence  Moses  records  the  end  of 
each  of  the  first  six  days,  but  not  of  the  seventh,  from 
all  his  wor^»— Hebrew,  Genesis  2.  2,  "  from  all  His  work." 
God's  "work"  was  one,  comprehending,  however,  many 
"ifOJ-fcs.''  5.  in  this  place— In  this  passage  of  the  Psalm 
again,  it  is  implied  that  the  rest  was  even  tlien  still 
future.  6.  It  remainetli — still  to  be  realized,  some  must 
enter— The  denial  of  entrance  to  unbelievers  is  a  virtual 
promise  of  entrance  to  those  that  believe.  God  wishes 
not  his  rest  to  be  empty,  but  furnished  with  guests  (Luke 
14.  23),  they  to  -whom  it  was  first  preaclicd  entered  not 
—lit.,  "  they  who  first  (in  the  time  of  Moses)  had  the  Gos- 
pel preached  to  them,"  viz.,  in  type,  as  Note,  v.  2.  unbc- 
liet— Greek,  rather  "disobedience"  {Note,  ch.  3.  18).  7. 
Again- ^new  the  promise  recurs.  Translate  as  tlie  Greek 
order  is,  "He  limited  a  certain  day, 'To-day.' "  Here 
Paul  interrupts  the  quotation  by,  "In  (the  Psalm  of) 
David  saying  after  so  long  a  time"  (after  50O  years'  pos- 
session of  Canaan),  and  resumes  it  by,  "As  it  has  been  said 
before  (so  the  Greek  oldest  MS.,  before,  viz.,  ch.  3.  7, 15),  To- 
day If  5'e  hear  His  voice,"  &c.  [Alford.]  8.  Answer  to 
the  objection  which  might  be  made  to  his  reasoning,  viz., 
that  those  brought  ihto  Canaan  by  Joshua  (so  "Jesus" 
'here  means,  as  in  Acts  7.  45)  did  enter  tiie  rest  of  God,  II 
the  rest  of  God  meant  Canaan,  God  would  not  after  thej' 


The  Christian's  Rest  Attained  by  Faith. 


HEBREWS   IV, 


The  Power  of  OocVs  Word, 


entrance  into  that  laud,  have  spoken  (or  speak  [Alford]) 
of  another  (future)  day  of  entering  the  rest.  9.  fUerefore 
—  because  God  "speaks  of  another  day"  (Note,  v.  8).  re- 
tnainetli— still  to  be  realized  hereafter  by  the  "some 
(who)  must  enter  therein  "  {v.  6),  i.  e.,  "the  people  of  God," 
the  true  Israel  who  shall  enter  into  God's  rest  ("my 
rest,"  V.  3).  God's  rest  was  a  Sabbatism,  so  also  will  ours 
be.  a  rest— G-VeeA;,  "Sabbatism."  In  lime  there  are  many 
Sabbaths,  but  then  tliere  shall  be  the  enjoyment  and 
keeping  of  a  Sabbath  rest:  one  perfect  and  eternal.  The 
"rest"  in  v.  8  is  Grce/:  "catapausis;"  Hebrew,  "Noah;" 
rest  from  weariness,  as  the  ark  rested  on  Ararat  after  its 
tossings  to  and  fro;  and  as  Israel,  under  .Joshua,  enjoyed 
at  last  rest  from  war  in  Canaan.  Butth3";e»i'  ..i  i,rii,s 
V.  9  is  the  nobler  and  more  exalted  {Hebrew)  "Sabbath" 
rest;  lit.,  cessation:  rest  from  wo7-k  when  finished  (v.  4),  as 
God  rested  (Revelation  16.  17).  The  two  ideas  of  "rest" 
combined,  give  the  perfect  view  of  the  heavenly  Sabbath. 
Rest  from  weariness,  sorrow,  and  sin;  and  rest  In  the 
completion  of  God's  new  creation  (Revelation  21.  5).  The 
whole  renovated  creation  shall  share  in  it;  nothing  will 
there  be  to  break  the  Sabbath  of  eternity;  and  the  Triune 
God  shall  rejoice  In  the  work  of  His  hands  (Zephaniah  3. 
//).  Moses,  the  representative  of  the  law,  could  not  lead 
Israel  into  Canaan:  the  law  leads  us  to  Christ,  and  there 
Us  office  ceases,  as  that  of  Moses  on  the  borders  of  Canaan : 
It  is  Jesus,  the  antitype  of  Joshua,  who  leads  us  into  the 
heavenly  rest.  This  verse  indirectly  establishes  the  obli- 
gation of  the  Sabbath  still;  for  the  type  continues  until 
the  antitype  supersedes  it:  so  legal  sacrifices  continued 
till  the  great  antitypical  Sacrifice  superseded  it.  As  then 
the  antitypical  heavenly  Sabbath  rest  will  not  be  till 
Christ  comes,  our  Gospel  Joshua,  to  usher  us  into  it,  the 
typical  earthly  Sabbath  must  continue  till  then.  The 
Jews  call  the  future  rest  "  the  day  which  is  all  Sabbath." 

10.  For— Justifying  and  explaining  the  word  "rest,"  or 
''Sabbatism,"  just  used  {Note,  v.  9).  Iictliat  Is  entered — 
whosoever  once  enters,  his  rest — God's  rest:  the  rest 
prepared  by  God  for  His  people.  [Esxius.]  Rather,  His 
rest:  the  man's  rest:  that  assigned  to  him  by  God  as  his.  ' 
The  Greek  is  the  same  as  that  for  "  his  own  "  immediately 
after,  liath  ceased— The  Greek  aorist  is  used  of  indefinite 
time,  "  Is  wont  to  cease,"  or  rather,  "  rest :"  7-esfs.  Tlie  past 
tense  implies  at  the  same  time  the  certainty  of  it,  as  also 
that  in  this  life  a  kind  of  foretaste  in  Christ  is  already 
given  [Grotitts]  (Jeremiah  6. 10;  Matthew  11.  28,  29).  Our 
highest  happiness  shall,  according  to  this  verse,  consist 
in  our  being  united  in  one  with  God,  and  moulded  into 
conformity  witli  Him  as  our  archetype.  [Calvin.]  from 
Ilia  oivn  -^vorks — even  from  those  that  were  good  and 
suitable  to  the  time  of  doing  work.  Labour  was  followed 
by  rest  even  in  Paradise  (Genesis  2.  3,  15).  The  work  ar^d 
subsequent  rest  of  God  are  the  archetype  to  which  we 
should  be  conformed.  The  argument  is,  He  who  once 
enters  rest,  rests  from  labours ;  but  God's  people  have  not 
yet  rested  from  them,  therefore  they  have  not  j'et  en- 
tered the  rest,  and  so  it  must  be  still  future.  Alford 
translates,  "He  that  entered  into  his  (or  else  God's,  but 
rather 'his;'  Isaiah  11.  10, 'His  rest:'  '  the  joy  of  the  Lord,' 
Matthew  25.  21,  23)  rest  {viz.,  Jesus,  our  Forerunner,  v.  14; 
ch.  0.  20,  'The  Son  of  God  that  is  passed  through  the  heav- 
ens:' in  contrast  to  Joshua  the  type,  who  did  not  bring 
God's  people  intoihe  heavenly  rest),  he  himself  {eniphati- 
cal)  rested  from  his  works  {v.  4),  as  God  (did)  from  His 
oivn"  (so  the  Greek,  works).  The  argument,  though  gen- 
erally applying  to  any  one  u-ho  has  entered  his  rest,  prob- 
al)Iy  alludes  to  Jesus  in  particular,  the  antitypical  Joshua, 
who,  having  entered  His  rest  at  the  Ascension,  has  ceased 
or  rested  from  His  work  of  the  new  creation,  as  God  on 
the  seventh  day  rested  from  the  work  of  physical  crea- 
tion. Not  that  He  has  ceased  to  carry  on  the  work  of  re- 
demption, nay.  He  upholds  it  by  His  mediation  ;  but  He 
has  ceased  from  those  portions  of  the  work  which  consti- 
tute the  foundation,  the  sacrifice  has  been  once  for  all 
accomplished.  Cf.  as  to  God's  creation  rest,  once  for  all 
com  pi  etf'd,  and  rested  from,  but  now  St  ill  upheld  (iVo<e,tJ.  4). 

11.  I.etua.  .  .  therefore — Seeing  such  a  promise  is  before 
UK,  which  we  may,  like  them,  fall  short  of  through  unbe- 

76 


lief,  labour— G'reeA;," strive  diligently."  that  rest— 
which  is  still  future  and  so  glorious.  Or,  in  Alford'S 
translation  of  v.  10,  "That  rest  into  wliich  Christ  na.s  en- 
tered before"  {v.  14;  ch.  6.20).  fall— with  the  soul,  not 
merely  the  body,  as  the  rebel  Israelites  fell  (ch.  3. 17). 
after  the  same  example— Alford  translates,  "fall  into 
the  same  example."  The  less  prominent  place  of  the 
"  fall "  in  the  Gi-eek  favours  this.  The  sense  is,  "  lest  any 
fall  into  such  disobedience  (so  the  Greek  for  'unbelief 
means)  as  they  gave  a  sample  of."  [Grotius.]  The  Jews 
say,  "The  parents  are  a  sign  (warning)  to  their  sons." 
1;4.  For— Such  diligent  striving  {v.  11)  is  incumbent  on  us, 
FOR  we  have  to  do  with  a  God  whose  "  word  "  whereby 
n'e  shall  be  judged,  is  heart-searching,  and  whose  eyes 
are  all-seeing  (r.  13).  The  qualities  here  attributed  to 
the  word  of  God,  and  the  whole  context,  show  that  it 
is  regarded  in  its  judicial  power,  whereby  it  doomed 
the  disobedient  Israelites  to  exclusion  from  Canaan, 
and  shall  exclude  unbelieving  so-called  Christians  from 
the  heavenly  rest.  The  written  word  of  God  is  not  the 
prominent  thought  here,  though  the  passage  is  often 
quoted  as  if  it  were.  Still  the  word  of  God  (the  same 
as  that  preached,  v.  2),  used  here  in  the  broadest  sense, 
but  with  special  reference  to  its  judicial  power,  in- 
cludes the  word  of  God,  the  sword  of  the  Spirit  with 
double  edge,  one  edge  for  convicting  and  converting 
some  (r.  2),  and  the  other  for  condemning  and  destroy- 
ing the  unbelieving  {v.  14).  Revelation  19.  15  similarly 
represents  the  Word's  judicial  power  as  a  sharp  sword 
p;oing  out  of  Christ's  mouth  to  smite  the  nations.  Tlie 
same  word  which  is  saving  to  the  faithful  (r.  2)  is  destroy- 
ing to  the  disobedient  (2  Corinthians  2.15,16).  The  per- 
sonal Word,  to  whom  some  refer  the  passage,  is  not  here 
meant:  for  He  is  not  the  sword,  but  has  the  sword.  Thus 
reference  to  Joshua  appropriately  follows  in  v.  S.  quick 
—Greek,  "living ;"  having  living  power, as  "  the  rod  of  the 
mouth  and  the  breath  of  the  lips"  of  "the  living  God." 
■poyvertvH— Greek,  "energetic;"  not  only  living,  but  ener- 
getically  efficacious,  sharper— "  moi"e  cutting."  two- 
edged— sharpened  at  both  edge  and  back.  Cf.  "sword  of 
the  Spirit  .  .  .  word  of  God"  (Ephesians  6. 17).  Its  double 
powerseems  to  be  implied  by  its  being  "two-edged."  "Jt 
Judges  all  that  is  in  the  heart,  for  there  it  passes  through, 
at  once  pMms7iin(7  [unbeliever]  and  seai'ching"  [both  be- 
lievers and  unbelievers].  [Chrysostom.]  Philo  simi- 
larly speaks  of  "  God  passing  between  the  parts  of  Abra- 
ham's sacrifices  [Genesis  15.  17,  where,  however,  it  is  a 
'  burning  lamp'  that  passed  between  the  pieces]  with  His 
word,  which  is  the  cutter  of  all  things:  which  sword, 
being  sharpened  to  the  utmost  keenness,  never  ceases  to 
divide  all  sensible  things,  and  even  things  not  percepti- 
ble to  sense  or  physically  divisible,  but  perceptible  and 
divisible  by  the  word."  Paul's  early  training,  botli  in  the 
Greek  schools  of  Tarsus  and  the  Hebrew  schools  at  Jeru- 
salem, accounts  fully  for  his  acquaintance  with  Philo's 
modes  of  thought,  which  were  sure  to  be  current  among 
learned  Jews  everywhere,  though  Philo  himself  belonged 
to  Alexandria,  not  Jerusalem.  Addressing  Jews,  he  by 
the  Spirit  sanctions  what  was  true  in  their  current  liter- 
ature, as  Le  similarly  did  in  addressing  Gentiles  (Acts  17. 
28).  ple^rcliig — Greek,  "coming  through."  even  to  tho 
dividing  asunder  of  soul  and  spirit  —  t.  e.,  reaching 
through  even  to  the  separation  of  the  animal  soxd,  the 
lower  part  of  man's  Incorporeal  nature,  the  seat  of  animal 
desires,  which  he  has  In  common  with  the  brutes;  cf.  the 
same  Greek,  1  Corinthians  2.14,  "the  natural  [animal- 
Bouled]  man"  (Jude  19),  from  the  spirit  (the  higher  part  of 
man,  receptive  of  the  Spirit  of  God,  and  allying  him  to 
heavenly  beings),  and  of  the  joints  and  marrow — 
rather,  {reaching  even  to)  "  both  the  joints  (so  as  to  divide 
them)  and  marrow."  Christ  "knows  what  Is  in  man" 
(John  2. 25):  so  Ills  word  reaches  as  far  as  to  the  most  in- 
timate and  accurate  knowledge  of  man's  most  hidden 
parts,  feelings,  and  thoughts,  dividing,  i.  e.,  distinguishing 
what  is  spiritual  from  what  Is  carnal  aniX  animal '\n  him 
the  «piri7  from  the  soul:  so  Proverbs  20.27.  As  the  knifn 
of  the  Levitlcal  priest  reached  to  dividing  parts,  densely 
united  as  ihe  joints  of  the  limbs,  and  penetrated  to  the  ln« 

449 


By  our  High  Priest,  Jesus, 


HEBREWS  V. 


we  (JO  Boldly  to  the  Throne  of  Grace, 


nei-most  parts,  as  i\\&marrous(i\\Q  Greek  is  plural);  so  the 
M'ord  ol  God  divides  the  closely-joiued  parts  ot  iiiun's  im- 
material being,  soul  and  spirit,  and  penetrates  to  the  in- 
nermost parts  of  the  spirit.  The  clause  (reacliing  even  to) 
"both  tlie  joints  and  juarrow"  is  subordinate  to  tlieclause, 
"even  to  tlie  dividing  asunder  of  soul  and  spirit."     (In 
the  oldest  MSS.,  as  in  English  Version,  there  is  no  "  both," 
as  tliere  is  in  tlie  clause  "both  the  joints  and,"  &c.,  whicli 
marks  the  latter  to  be  subordinate.)    An  image  (appro- 
priate in  addressing  Jews)  from  the  literal  dividing  of 
joints,  and  penetrating  to,  so  as  to  open  out,  the  marrow, 
by  the  priest's  knife,  illustrating  tlie  previously-men- 
tioned spiritual  "dividing  of  soul  from  spirit,"  wliereby 
each  (soul  as  well  as  spirit)  is  laid  bare  and  "  naked"  be- 
fore God;  this  view  accords  with  v.  13.    Evidently  "the 
dividing  of   the  soul   from   the  spirit"  answers  to  the 
"joints"   which  t?ie  sivord,  when  it  reaches  unto,  divides 
asunder,  as  tlie  "  spirit"  answers  to  the  innermost  "  mar- 
row."   "  Moses  forms  the  soul,  Christ  the  spirit.   Tlie  soul 
draws  with  it  the  body;  the  spirit  draws  with  it  both 
soul  and  body."    Alford's  interpretation  is  clumsj%  by 
which  he  makes  the  soul  itself,  and  the  spirit  itself,  to  be 
divided,  instead  of  the  so\\\  from  the  spirit:  so  also  he 
makes  not  only  the  joints  to  be  divided  asunder,  but  the 
marrow  also  to  be  divided!?).    The  Word's  dividing  and 
far-penetrating  power,  has  both  a  puiMtivo  and  a  healing 
effect,     dlscerner  of  tlie  tliougUt^ — Greek,  "capable  of 
judging  the  purposes."     intents  —  rather,  "conceptions'' 
[Ckellitjs];    "ideas."      [Alfokd.]      As    the     Greek    for 
"thoughts"  refers  to  the  mind  and  feelings,  so  that  for 
"intents,"  or  rather  "mental  conceptions,"  refers  to  the 
intellect.    13.  creature— visible  or  invisible.    inliissigUt 
— in  God's  sight  {v.  12).    "God's  wisdom,  simply  manifold, 
and  uniformly  multiform,  with  incomprehensible  com- 
prehension, comprehends  all  things  incomprehensible." 
opened— Zi7.,  "  thrown  on  the  back  so  ag  to  have  the  neck 
laid  bare,"  as  a  victim  with  neck  exposed  for  sacrifice. 
The  Greek  perfect  tense  implies  that  this  is  our  continuous 
state  in  relation  to  God.    "Show,  O  man,  shame  ixndfear 
towards  thy  God,  for  no  veil,  no  twisting,  bending,  co- 
louring, or  disguise,  can  cover  unbelief'  (Greek,  "disobe- 
'  dience,"  t'.  11).    Let  us,  therefore,  earnestly  labour  to  en- 
ter the  rest  lest  any  fall  througli  practical  unbelief  (v.  11). 
14.  Iiaving,  thcrefoi-e,  &c. — Resuming  ch.2.  17.    great — 
as  being  "  the  Son  of  God,  higher  than  the  heavens"  (cli. 
7. 20):  the  archetype  and  antilj'pe  of  the  legal  high  priest. 
passed  into  tJie  heavens — rather,  "passed  through   tlie 
heavens,"  viz.,  those  which  come  between  us  and  God,  the 
aerial  heaven,  and  that  alcove  the  latter  containing  the 
heavenly  bodies,  the  sun,  moon,&c.    These  heavens  were 
the  veil  wliich  our  High  Priest  passed  through  into  the 
heaven  of  heavens,  the  immediate  presence  of  God,  just 
as  the  Levitical  high  priest  passed  through  the  veil  into 
the  Holy  of  holies.    Neither  Moses,  nor  even  Joshua, 
could  bring  us  into  this  rest,  but  Jesus,  as  our  Forerun- 
ner, already  spiritually,  and  hereafter  in  actual  presence, 
body,  soul,  and  spirit,  brings  His  people  into  the  heavenly 
rest.    Jesus— the  antitypical  Joshua  (r.  8).    Iiold  last— the 
opposite  of  "let  slip"  (cli.  2. 1);  and  "  fall  away"  (ch.  6.  6). 
As  the  genitive  follows,  the  lit.  sense  is,  "  Let  us  take  hold 
of  our  profession,"  t.  e.,  of  the  faith  and  hope  wliich  are 
subjects  of  our  profession  and  confession.   The  accusative 
follows  when  the  sense  is  "hold  fast."    [Tittmann.]    1j. 
Foi-— The  motive  to  "holding  our  profession"  (v.  1-1),  viz., 
the  sympathy  and  help  we  may  expect  from  our  High 
Priest.     Though  "great"  (v.  It),  He  is  not  above  caring 
for  us;  nay,  as  being  in  all  points  one  witli  us  as  to  man- 
hood, sin  only  excepted.  He  sympathizes  with  us  in  every 
temptation.    Though  exalted  to  the  highest  heavens.  He 
has  changed  His  place,  not  His  nature  and  ofllce  in  relation 
to  us.  His  condition,  but  not  His  afl'ection.    Cf.  Matthew 
26.38,  "^yatch  with  me:"  showing  His  desire  in  the  days 
of  His  flesh  for  the  sympathy  of  those  whom  lie  loved:  so 
He  now  gives  His  suffering  people  J/i.?  sympathy.     Cf. 
Aajon,  the  tjpe,  bearing  the  names  of  the  twelve  tribes 
in  the  breastplate  of  judgment  on  his  heart,  when  he 
entered  into  the  holy  place,  for  a  memorial  before  the 
Lord  continually  (Exodus  28.29).    cannot   be   toucUcd 
450 


-w-itU  the  feeling  of— Greek,  "cannot  sympatliize  with  OUT 
inflrmities:"  our  weaknesses,  physical  and  moral  (notsia, 
but  liability  to  its  assaults).  He,  thougli  sinless,  can  sym- 
pathize with  us  sinners;  His  understanding  more  acutely 
perceived  the  forms  of  temptation  than  we  who  are  wealc 
can  ;  His  will  repelled  them  as  instantaneously  as  the  fire 
does  the  drop  of  water  cast  into  it.  He,  therefore,  ex- 
perimentally knew  what  power  was  needed  to  overcome 
temptations.  He  is  capable  of  sympathizing,  for  He  waa 
at  tlie  same  time  tempted  without  sin,  and  yet  truly 
tempted.  [Bengel.]  In  Him  alone  we  have  an  example 
suited  to  men  of  every  character  and  under  all  circum- 
stances. In  sympathy  He  adapts  himself  to  each,  as  if  He 
had  not  merely  taken  on  Him  man's  nature  in  general, 
but  also  the  peculiar  nature  of  that  single  individual. 
hut—"  nay,  rather,  He  was  (one)  tempted."  [Ai.ford.] 
like  as  we  a.ve— Greek,  "according  to  (our)  similitude." 
ivithout  sin — Greek  choris,  "separate  from  sin  "  (ch.  7.  26). 
If  the  Gh-eek  aneu  had  been  used,  sin  would  have  been  re- 
garded as  the  object  absent  from  Christ  the  subject;  but 
choris  liei'e  implies  that  Christ,  the  subject,  is  regarded  as 
separated  from  sin  the  object.  [Tittmann.]  Thus,  through- 
out His  temptatious  in  their  origin,  process  and  result, 
sin  had  notliing  in  him;  He  was  apart  and  separate  froni 
it.  [Alfoed.]  16.  conic — rather  as  Greek,  "approach," 
"draw  near."  holdly— GreeA,  "witli  confidence,"  or  "I'ree- 
dorft  of  speech  "  (Ephesians  6.  19).  the  throne  of  grace- 
God's  throne  is  become  to  us  a  throne  of  grace  through  the 
mediation  of  our  Higii  Priest  at  God's  right  hand  (ch.8. 1; 
12.  2).  Pleading  our  High  Priest  Jesus'  meritorious  death, 
we  shall  alwaj-s  find  God  on  a  throne  of  grace.  Contrast 
Job's  complaint  (Job  23.  3-8)  and  Elihu's  "  If,"  &c.  (Job  33. 
23-28).  obtain — rather,  "receive."  mercy — "Compassion," 
by  its  derivation  {lit.,  fellow-feeling  from  community  of 
suffering),  corresponds  to  the  character  of  our  High  Priest 
"touched  with  the  feeling  of  our  infirmities"  {v.  15). 
find  grace— Corresponding  to  "  throne  of  grace."  Mercy 
especially  refers  to  the  remission  and  removal  of  sins; 
grace,  to  the  saving  bestowal  of  spiritual  gifts.  [Estius.I 
Cf.  Come  unto  me  .  .  .  and  I  will  give  you  rest  (the  rest 
received  on  first  believing);  take  my  yoke  on  you  .  .  .  and 
ye  shall  ji?ici  rest  (the  continuing  rest  and  peace /oM;id  in 
daily  submitting  to  Christ's  easy  yoke ;  the  former  answers 
to  "receive  mercy"  here;  the  latter,  to  "find  grace," 
Matthew  11.23,  29).  in  time  of  need— GreeA-,  "seasonably." 
Before  we  are  overwhelmed  by  the  temptation  ;  when  we 
most  need  it,  in  temptations  and  persecutions  ;  such  as  is 
suitable  to  the  time,  persons,  and  end  designed  (Psalm 
lOi.  27).  A  supply  of  grace  is  in  store  for  believers  against 
all  exigencies;  but  they  are  only  supplied  with  it  accord- 
ing as  the  need  arises.  Cf.  "in  due  time,"  Romans  5.  6. 
Not,  as  Alfoed  explains,  "Help  in  time,"  i.  e.,  to-day, 
while  it  is  yet  open  to  us;  the  accepted  time  (2  Corinthians 
6.  2).  help— Cf.  ch.  2. 18,  "  He  is  able  to  succour  them  that 
are  tempted." 

CHAPTER  V. 

Ver.  1-14.  Christ's  HiGiiPKiESTnooD;  Needed  Q,UAi,r- 
FicATioxs;  Must  be  a  Man;  Must  not  have  Assumed 
THE  Dignity  Himself,  but  have  been  Appointed  by 
God;  Their  low  Spiritual  Peeceptions  a  Bar  to 
Paul's  saying  all  he  might  on  Christ's  Melchisedec- 
LiKE  Priesthood.  1.  For— Substantiating  ch.  i.  15.  every 
— t.  e.,  every  legitimate  high  priest ;  for  instance,  the  Le- 
vitical, as  he  is  addressing  Hebrews,  among  whom  the  Le- 
vitical priestliood  was  established  as  the  legitimate  one. 
Whatever,  reasons  Paul,  is  excellent  in  the  Levitical 
priests,  is  also  in  Christ,  and  besides  excellencies  wliicli 
are  not  in  the  Levitical  priests,  taken  from  among  men 
— not  from  among  angels,  who  could  not  have  a  fellow- 
feeling  with  us  men.  T'iiis  qualification  Christ  has,  as 
being,  like  the  Levitical  priests,  a  man  (ch.  2.  14,  16).  Ber- 
ing "from  men,"  He  can  be  "for  (i.  e.,  in  behalf  of,  for  the 
good  of)  men."'  ordained— G'reefc,  "constituted,"  "ap- 
pointed."  both  gifts— to  be  joined  with  "for  sins,"  a8 
"sacrifices"  is  (the  "both  . . .  and"  requires  this);  tliere- 
fore  not  the  Hebrew  Mincha,  unbloody  offerings,  but  ani- 
mal whole  burnt  offerings,  spontaneously  given.    "Sacn- 


The  Authority  and  Honour 


HEBREWS  V. 


of  the  Priesthood  of  Clirkt. 


.fices  "  are  the  animal  sacrifices  due  accord! ii(/  to  the  legal  or- 
dinance, [ESTIUS.]  S4.  Wlio  ciiii — (Jreek,  "  Ueing  able;" 
not  pleasing  himself  (Romans  15.  3).  liave  coin}>as8iou — 
G'/•ee■^■,  "  estimate  mildly,"  "I'lsel  leniently,"  or  "  moder- 
ately towards ;""  to  make  allowance  lor;"  not  showing 
Kteiii  rigour  save  to  the  obstinate  (cli.  10.  2*i).  Ignorant- 
sins  not  committed  in  resistance  of  liglit  and  knowleilge, 
but  as  Paul's  past  sin  (1  Timothy  1.  13).  No  sacriliee  was 
appointed  for  wilful  sin  committed  with  a  iiigh  liaud  ;  lor 
Kuch  were  to  be  puuislied  with  death  ;  all  other  sins,  viz., 
Ignorances  and  errors,  were  confessed  and  expiated  witli 
sacrifices  by  the  higli  priest,  oxit,  of  tUc  way— not  de- 
liberately and  altogether  wilfully  erring,  but  deluded 
tlirough  the  fraud  of  Satan  and  tlieir  own  carnal  frailty 
and  thoughtlessness,  iniirmity — moral  weakness  wliich 
is  sinful,  and  makes  men  capable  of  sin,  and  so  requires 
to  be  expiated  by  sacrifices.  Tliis  kind  of  "infirmity" 
Christ  liad  not;  He  had  the  "  infirmity  "  of  body  wliereby 
He  was  capable  of  suffering  and  death.  3.  by  reason 
liereof— "on  account  of  this"  infirmity,  lie  ougUt  .  ,  . 
also  for  Uiinijelf,  to  offer  for  aius — the  Levitical  priest 
ought;  in  this  our  High  Priest  is  superior  to  the  Levitical. 
Tlie  second  "for"  is  a  difi'erent  Greek  term  from  the  first; 
"inbc/ial/  of  the  people,  Ac,  on  account  of  sins."  4.  yto 
man— of  any  olliel'  family  but  Aaron's,  according  to  the 
Mosaic  law,  can  take  to  himself  the  office  of  high  priest. 
This  verse  is  quoted  by  some  to  prove  the  need  of  an  apos- 
tolic succession  of  ordination  in  the  Ciiristiau  ministry; 
but  tlie  reference  here  is  to  the  priesthood,  not  tlie  Cliris- 
tian  ministry.  The  analogj^  in  our  Christian  dispensation 
would  warn  ministers,  seeing  that  God  has  separated 
them  from  the  congregation  of  His  people  to  bring  them 
near  Himself,  and  to  do  the  service  of  His  house,  and  to 
minister  (.as  He  separated  the  Levitcs,  Korali  with  liis  com- 
pany), that  content  with  this,  they  should  beware  of  as- 
sumiug  the  sacrificial  priesthood  also,  whicli  belongs  to 
Christ  alone.  Tiie  sin  of  Korah  was,  not  content  witli  the 
ministry  as  a  Levite,  he  took  the  sacerdotal  priesthood 
also.  No  Christian  minister,  as  such,  is  ever  called  Iller- 
eiis,i.c.,  sacrificing  ijriest.  All  Cliristians,  witliout  dis- 
tinction, whether  ministers  or  people,  have  a  metapliori- 
cal,  not  a  literal,  priesthood.  The  .sacrifices  which  tliey 
otTer  are  spiritual,  not  literal,  their  bodiesand  the  fruit  of 
their  lips,  praises  continually  (cli.  13. 15).  Christ  alone  had 
a  proper  and  true  sacrifice  to  ofler.  The  law  sacrifices 
were  typical,  not  metapliorical,  as  the  Christian's,  nor 
proper  and  true,  as  Christ's.  In  Roman  times  the  Mosaic 
restriction  of  the  priesthood  to  Aaron's  family  was  vio- 
lated. 5.  glorlfictl  not  Uiniself— did  not  assume  t!ie  glory 
of  the  priestly  office  of  Himself  without  the  call  of  God 
(John  S.  51).  but  lie  that  said— i.  c,  the  Fatlier  glorified 
Him  or  appointed  Him  to  tlie  priesthood.  This  appoint- 
ment was  involved  in,  and  was  the  result  of,  tlie  i>ons?iip 
of  Christ,  which  qualified  Him  for  it.  None  but  the  Di- 
vine Son  could  liave  fulfilled  such  an  office  (ch.  10.  5-9). 
The  connection  o{  Sonship  and  priesthood  is  typified  in  the 
Hebrew  title  tov priests  being  given  to  David's  sons  {'2  Sam- 
uel 8.  18).  Christ  did  not  constitute  Ilimsel/  the  Son  of  God, 
but  was  from  everlasting  the  only-begotten  o/  the  I<'athcr. 
On  HisSonship  depended  His  glorification,  and  His  being 
called  of  God  (v.  10),  as  Priest.  G.  He  is  here  called  simply 
"Priest;"  in  v.  5,  "High  Priest."  He  is  a /Vie*^  absolutely, 
because  He  stands  alone  in  tliat  cliaracter  witliout  an 
equal.  He  is  "High  Priest"  in  respectof  the  Aarouic type, 
and  also  in  respect  to  us,  whom  He  has  made  priests  by 
throwing  open  to  us  access  to  God.  [Benokl.]  "  The  order 
of  Melchisedec"  is  explained  in  cli.  7.  15,  "  the  simililadc 
of  Melchisedec."  The  priesthood  is  similarli"  combined 
with  His  kingly  office  in  Zechariah  (J.  13.  Melcliisedec  was 
at  once  man,  priest,  and  king.  Paul's  selecting  as  the 
type  of  Christ  one  not  of  the  stoclc  of  Abraham,  on  wliich 
the  Jews  prided  themselves.  Is  an  intimation  of  ilessianic 
universalism.  t.  In  tl»e  days  of  liU  fleub— (Ch.  2.  11 ;  10. 
20.)  Verses  7-10  state  summarily  the  subject  about  to  be 
handled  more  fully  in  chs.  7.  and  8.  ^vUeu  he  Kiul  offered 
—rather,  "fu  thai  He  offered.'^  His  crying  and  tears  were 
part  of  the  experimental  lesson  of  obedience  which  He 
submitted  to  learn  from  the  Fatlier  (when  God  was  quali- 


fying Him  for  the  high  priesthood),  "Who"  is  to  be 
construed  with  "learned  obedience"  (or  ratlier  as 
Greek,  "His  obedience;"  the  obedience  Avhich  we  all 
know  about).  Tliis  all  shows  that  "Christ  glorified  not 
Himself  to  be  made  an  High  Priest"  (v.  5),  but  was  ap- 
pointed thereto  by  the  Father,  prayers  and  sni>plica- 
ttons— Grrfe/i:,  "  both  prayers  and  supplications."  In  Gctli- 
semane,  where  He  prayed  thrice,  and  on  the  cross,  where 
He  cried.  My  God,  my  God,  &c.,  probably  repeating  in- 
wardly aiUhe  22d  Psalm.  "Prayers"  refer  to  the  mind: 
"supplications"'  also  to  the  body  [viz.,  the  suppliant  atti- 
tude] (Matthew  26.  39).  [Bengel.]  witb  strong  crying 
and  tears— The  "  tears"  are  an  additional  fact  liere  com- 
municated to  us  by  tlie  inspired  apostle,  not  recorded  in 
the  Gospels,  though  implied.  Matthew  26.  37,  "  sorrowful 
and  very  heavy."  Mark  11.  33;  Luke  22.  4i,  "in  an  agony 
He  prayed  more  earnestly  .  .  .  His  sweat  .  .  .  great 
drops  of  blood  falling  down  to  tiie  ground."  Psalm  22.  1 
("roaring  .  .  .  cry"),  2,  19,  21,  21;  69.  3,  10,  "  I  tt'ep^."  able 
to  save  lilin  from  dcatli— Mark  14.36,  "All  things  are 
possible  unto  thee"  (John  12.  27).  His  cry  showed  His 
entire  particiv)ation  of  man's  infirmity:  His  reference  of 
Plis  wish  to  the  will  of  God,  His  sinless  faith  and  obedi- 
ence, lieard  in  that  Ue  feared— There  is  no  intimation 
in  Psalm  22.,  or  the  Gospels,  that  Christ  prayed  to  be 
saved  from  the  mere  act  of  dying.  What  He  feared  was 
the  hiding  of  the  Fatlier's  countenance.  His  holy  filial 
love  must  rightly  have  shrunk  from  this  strange  and 
bitterest  of  trials  without  the  imputation  of  impatience. 
To  liave  been  passively  content  at  tlie  approach  of  such  a 
cloud  would  have  been,  not  faith,  but  sin.  The  cup  of 
deatli  He  prayed  to  be  freed  from  was,  not  corporal,  but 
spiritual  death,  i.  e.,  the  (temporary)  separation  of  His 
human  soul  from  the  light  of  God's  countenance.  His 
prayer  was  "heard"  in  His  Father's  strengthening  Him 
so  as  to  hold  fast  His  unwavering  faith  under  tlie  trial 
(My  God,  my  God,  was  still  His  filial  cry  under  it,  sUU 
claiming  God  as  His,  though  God  hid  His  face),  and  soon 
i-emoving  it  in  answer  to  Plis  cry  during  the  darkness  ou 
the  cross,  "My  God,  my  God,"  &c.  But  see  below  a 
further  explanation  of  how  He  was  heard.  The  Greek 
lit.  is,  "  Was  heard  from  His  fear,"  i.  e.,  so  as  to  be  saved 
from  His  fear.  Cf.  Psalm  22.  21,  which  well  accords  willi 
this,  "  Save  me  from  the  lion's  mouth  (His  prayer) :  thou 
hast  heard  mo  from  the  horns  of  the  unicorns."  Or  what 
better  accords  with  tlie  strict  meaning  of  the  Greek  noun, 
"  in  consequence  of  His  keveubntial  fear,"  i.  e.,  in  that 
He  shi-ank  from  tlie  horrors  of  separation  from  tlie  briglit 
presence  of  the  Father,  yet  was  reverentially  cautious  by 
no  thought  or  word  of  impatience  to  give  way  to  a  shadow 
of  distrust  or  want  of  perfect  filial  love.  In  the  same 
sense  ch.  12.  28  uses  tlie  noun,  and  ch.  11.  7  the  verb.  Ai^- 
roKD  somewhat  similarly  translates,  "By  reason  of  His 
reverent  submission."  I  prefer  "reverent  fear."  The 
word  in  derivation  means  the  cautious  handling  oi  some 
precious,  yet  delicate  vessel,  which  with  ruder  handling 
might  easily  be  brolcen.  [TuEXCH.]  This  fully  agrees 
witli  Jesus'  spirit,  "If  it  be  possible  .  .  .  nevertheless  net 
my  will,  but  thy  will  be  dotie ;"  and  with  the  context,  v.  o, 
"  Glorified  not  Himself  to  be  made  an  High  Priest,"  im- 
plying reverent  fear :  wlierein  it  appears  He  had  the  re- 
quisite for  the  office  specified  v.  4,  "No  mail  taketh  this 
honour  unto  himself."  Ai-roRDwell  says,  Wliat  Is  true 
in  the  Christian's  life,  tliat  what  we  ask  from  God, 
though  He  may  not  grant  In  the  form  we  wish,  yet  Ho 
grants  in  His  own,  and  tliat  a  better  form,  does  not  hold 
good  in  Christ's  case;  for  Christ's  real  prayer,  "not  my 
will,  but  thine  be  done,"  in  consistency  wltli  His  rever- 
ent fear  towards  the  Father,  was  granted  in  the  very 
form  iu  which  it  was  expressed,  not  in  another.  8. 
Though  He  WAS  (so  it  ought  to  be  translated:  a  positive 
admitted  fact:  not  a  mere  supposition  as  w«'e  would  im- 
ply) God's  Divine  Son  (whence,  even  in  His  agony.  He  so 
lovingly  and  often  cried,  J<\itlier,  Matthew  20.89),  yet  He 
learned  His  (so  the  GVec/:)  obedience,  not  from  His  Son- 
ship,  but  from  His  sufl'erings.  As  the  Son,  He  was  always 
obedient  to  the  Fatlier's  will;  but  the  special  obedience 
ueeded  to  qualify  Him  as  our  Higli  Priest,  He  learned  ex- 

451 


Ignorance  of  Chriit's  Priesthood  Reproved. 


HEBREWS  VI. 


The  Guilt  and  Danger  of  Apostasy. 


perimentally  in  practical  suffering.  Cf.  Pliilippiana  2.6- 
8,  "Equal  with  God,  but  .  .  .  took  upon  Him  tlie  form  of  a 
nervant,  and  became  obedient  unto  death,"  &c.  He  was 
obedient  already  before  His  passion,  but  He  stooped  to  a 
still  more  humiliating  and  trying  form  ot  obedience  then. 
The  Greek  adage  is,  Pathemata  mathemata,  "sufferings, 
disciplinings."  Praying  and  obeying,  as  in  Christ's  case, 
ought  to  go  hand  in  hand.  9.  made  perfect — completed, 
brought  to  His  goal  of  learning  and  suffering  through 
death  (ch.  2. 10)  [Alfokd],  viz.,  at  His  glorious  resurrec- 
tion and  ascension,  aiitlior — Greek,  "cause."  unto  all 
.  .  tliat  obey  lilm— As  Christ  obeyed  the  Father,  so  must 
■we  o&e^Him  by  faith,  eternal  salvation— obtained  for 
us  in  the  short  "days  of  Jesus'  iSesh"  (f.  7;  cf.  v.  6,  "for 
ever,"  Isaiali  45. 17).  10.  Greek,  rather,  ''Addressed  by 
God  (Ijy  the  appellation)  High  Priest."  Being  formally 
recognized  by  God  as  High  Priest  at  the  time  of  His 
being  "  made  perfect"  (v.  9).  He  was  High  Priest  already 
in  the  purpose  of  God  before  His  passion;  but  after  it, 
■when  perfected,  He  was  formally  addressed  so.  11.  Here 
he  digresses  to  complain  of  the  low  spiritual  attainments 
of  the  Palestinian  Christians,  and  to  warn  them  of  the 
danger  of  falling  from  light  once  enjoyed  ;  at  the  same 
time  encouraging  them  by  God's  faithfulness  to  perse- 
vere. At  ch.  6.  20  he  resumes  the  comparison  of  Christ  to 
Melchisedec,  liard  to  be  uttered— rather  as  Greek,  "  hard 
of  interpretation  to  speak."  Hard  for  me  to  state  intel- 
ligibly to  you  owing  to  your  dulness  about  spiritual 
things.  Hence,  instead  of  saying  many  things,  he  writes 
in  comparatively  few  words  (ch.  13.  22).  In  the  "  we," 
Paul,  as  usual,  includes  Timothy  with  himself  in  address- 
ing them',  yc  are— Greek,  "ye  have  become  dull"  (the 
Greek,  hy  derivation,  means  hard  to  move):  this  implies 
that  once,  when  first  "enlightened,"  they  were  earnest 
and  zealous,  but  had  become  dull.  That  the  Hebrew  be- 
lievers at  Jerusalem  were  dull  in  spiritual  things,  and 
legal  in  spirit,  appears  from  Acts  21.  20-24,  where  James 
and  the  elders  expressly  say  of  the  "  thousands  of  Jews 
which  believe,"  that  "they  are  all  zealous  of  the  law:"  tliis 
was  at  Paul's  last  visit  to  Jerusalem,  after  which  this 
Epistle  seems  to  have  been  written  (v.  12,  JVote  on  "  for  the 
time"),  m.  for  the  time — considering  the  long  time 
that  you  have  been  Cliristians.  Therefore  this  Epistle 
was  not  one  of  those  early  written.  -wJilcH  be  tlie  first 
principles — Greek,  "  the  rudiments  of  the  beginning  of," 
&c.  A  Pauline  phrase  {Notes,  Galatians  4.  3,  9).  Ye  need 
not  only  to  be  taught  the  first  elements,  but  also  "which 
they  be."  They  are  therefore  enumerated  cli.  6.  1,  2. 
[Bengel.]  Alford  translates,  "  That  some  one  teach  you 
the  rudiments;"  but  the  position  of  the  Greek  Una,  in- 
clines me  to  take  it  interrogatively,  "which,"  as  English 
Version,  Syriac,  Vulgate,  &c.  of  the  oracles  of  GoA—viz., 
of  the  Old  Testament:  instead  of  seeing  Christ  as  the 
end  of  the  Old  Testament  Scripture,  they  were  relapsing 
towards  Judaism,  so  as  not  only  not  to  be  capable  of  un- 
derstanding the  typical  reference  to  Christ  of  such  an 
Old  Testament  personage  as  Melchisedec,  but  even  much 
more  elementary  references,  are  become — through  indo- 
lence, mills  .  .  ,  not  .  .  .  strong  meat  —  "Milk"  refers 
to  such  fundamental  first  principles  as  he  enumerates  ch. 
6. 1,  2.  The  solid  meat,  or  food,  is  not  absolutely  neces- 
sary for  preserving  life,  but  is  so  for  acquiring  greater 
strength.  Especially  in  the  case  of  the  Hebrews,  who 
were  much  given  to  allegorical  interpretations  of  their 
.aw,  which  they  so  mucli  venerated,  the  application  of 
the  Old  Testament  types,  to  Christ  and  His  High  Priest- 
hood, was  calculated  much  to  strengthen  tliem  in  the 
Christian  faith.  [Limborch.]  13,  \\set\\— Greek,  "  par- 
•taketh,"  t.  e.,  taketh  as  his  portion.  Even  strong  men 
partake  of  milk,  but  do  not  make  milk  their  chief,  much 
less  their  sole,  diet,  the  ■word  of  righteousness— the 
Gospel  wherein  "the  righteousness  of  God  is  revealed 
from  faith  to  faith"  (Romans  1. 17),  and  which  is  called"  the 
ministration  of  righteousness"  (2  Corinthians  3.  9).  This 
Includes  the  doctrine  oi  justification  and  sanctification: 
the  first  principles,  as  well  as  tlie  perfection,  of  the  doctrine 
of  Christ:  the  nature  of  the  oflBces  and  person  of  Clirist 
ae  the  true  Melchisedec,  i.e.,  "King  of  righteousness"  (cf. 
452 


Matthew  3.  15).  14.  strong  meat— "solid  food."  by  rea- 
son of  nse-Greefc,  "habit."  them  .  .  .  of  full  age— K^, 
"perfect:"  akin  lo  "perfection"  (ch.  6.  1).  senses— organs 
of  sense,  exercised— similarly  connected  with  "right- 
eousness" in  ch.  12.  11.  to  discern  both  good  and  evil — 
as  a  child  no  longer  an  infant  (Isaiah  7. 16;:  so  able  to  dis- 
tinguish between  sound  and  unsound  doctrine.  The  mero 
child  puts  into  its  mouth  things  hurtfnl  and  things  nu- 
tritious, without  discrimination:  but  not  so  the  adult. 
Paul  again  alludes  to  their  tendency  not  to  discriminate, 
but  to  be  carried  about  by  strange  doctrines,  in  ch.  13.  9. 

CHAPTER    VI. 
Ver.  1-14.    Warning  against  Retrograbing,  ■which 
SOON  Leads  to  Apostasy;  Encouragement  to  Steai>- 

FASTNESS  FROM   GOD'S  FAITHFULNESS  TO  HiS  WORD  AND 

Oath.  1.  Therefore— Wherefore :  seeing  that  ye  ought 
not  now  to  be  still  "  babes"  (ch.  5. 11-14).  leaving— getting 
further  forward  than  the  elementary  "principles."  "As 
in  building  a  house  one  must  never  leave  the  foundation : 
yet  to  be  always  labouring  in  '  laying  tlie  foundation' 
would  be  ridiculous."  [Calvin.]  tiie  principles  of  the 
HoctrUxe— Greek,  "the  word  of  the  beginning,"  t.  e.,  the 
discussion  of  tlie  first  principles  of  Christianity  (ch.  5.  12). 
let  us  go  on — Greek,  "let  us  be  borne  forward,"  or  "bear 
ourselves  forward:"  implying  active  exertion  :  press  on. 
St.  Paul,  in  teaching,  here  classifies  himself  with  the  He- 
brew readers,  or  (as  they  ought  to  be)  learners,  and  says. 
Let  us  together  press  forward,  perfection — the  matured 
knowledge  of  those  wlio  are  "of  full  age"  (ch.  5.  14)  In 
Christian  attainments,  foundation  of— i.  e.,  consisting  in 
"repentance."  repentance  from  dead  -works — viz.,  not 
springing  from  the  vital  principle  of  faitli  and  love  to- 
ward God,  and  so  counted,  like  tlieir  doer,  dead  before 
God.  Tliia  repentance  from  dead  works  is  therefore  paired 
with  "faith  toward  God."  The  three  pairs  of  truths 
enumerated  are  designedly  such  as  Jewish  believers 
might  in  some  degree  have  known  from  the, Old  Testa- 
ment, but  had  Ijeen  taught  more  clearly  when  they  be- 
came Christians.  This  accounts  for  the  omission  of  dis- 
tinct specification  of  some  essential  first  principle  of 
Christian  truth.  Hence,  too,  he  mentions  "faith  toward 
God,"  and  not  explicitly  faith  toward  Christ  (tliough  of 
course  included).  Repeniance  and  faith  were  the  first 
principles  taught  under  the  Gospel.  3.  the  doctrine  of 
baptism— paired  witli  "laying  on  of  hands,"  as  the  latter 
followed  on  Christian  baptism,  and  answers  to  the  rite  of 
confirmation  in  Episcopal  cliurches.  Jewish  believers 
passed,  by  an  easy  transition,  from  Jewish  baptismal  puri- 
fications (ch.  9. 10,  "washings"),  baptism  of  proselytes,  and 
John's  baptism,  and  legal  imposition  of  hands,  to  their 
Cliristian  analogues,  baptism,  and  the  subsequent  laying 
on  of  hands,  accompanied  by  the  gift  of  the  Holy  Ghost 
(cf.  V.  4).  Greek,  Baptismoi,  plural,  including  Jeicish  and 
Cfiristian  baptisms,  are  to  be  distinguished  from  Baptisma, 
singular,  restricted  to  Christian  baptism.  The  six  par- 
ticulars here  specified  had  been,  as  it  were,  <Ae  Christian 
Catechism  of  the  Old  Testament ;  and  such  Jews  who  had 
begun  to  recognize  Jesus  as  the  Christ  immediately  on 
the  new  light  being  shed  on  these  fundamental  particu- 
lars, were  accounted  as  having  the  elementary  principles 
of  the  doctrine  of  Christ.  [Bengel.J  Tlie  first  and  moi^ 
obvious  elementary  instruction  of  Jews  would  be  the 
teaching  them  the  typical  significance  of  their  own  cere- 
monial law  in  its  Cliristian  fulfilment.  [Alford.]  res- 
urrection, &c. — held  already  by  the  Jews  from  the  Old 
Testament:  confirmed  with  clearer  light  in  Christian 
teaching  or  "doctrine."  eternal  judgntent — judgment 
frauglit  with  eternal  consequences  either  of  joy  or  of  woe. 
3.  ■will  we  do— So  some  of  the  oldest  MSS.  read;  but 
others,  "Let  us  do."  "This,"  i.e.,  "Go  on  unto  perfec- 
tion." if  God  permit— For  even  in  the  case  of  good 
resolutions,  we  cannot  carry  them  into  effect,  save 
through  God  "working  in  us  both  to  will  and  to  do  ol 
His  good  pleasure"  (Pliilippians  2.  13).  The  "for"  in  v.  4 
refers  to  this:  I  say,  if  God  permit,  for  there  are  cases 
where  God  does  not  permit,  ex.  gi:,  "it  is  impossible,"  (fco. 


TIt£  Guilt  and  Dant^er  of  Apostasy, 


HEBREWS  VI. 


which  Crucifies  Anew  Ike  Son  of  God. 


Without  God's  blessing,  the  cultivation  of  the  groand 
does  not  succeed  {v.  7).  4.  We  must  "go  on  toward  per- 
fection;" for  if  we  fall  away,  after  having  received  en- 
lightenment, it  will  be  impossible  to  renew  us  again  to  re- 
pentance, for  those — "in  the  case  of  those."  once  en- 
UgUtei»ctl— once  for  all  illuminated  by  the  word  of  God 
taught  in  connection  with  "baptism"  (to  which,  in  v.  2, 
as  once  for  all  done,  "once  enlightened"  here  answers), 
cf.  Ephesians  5.  26.  This  passage  probably  originated  the 
application  of  the  terra  "illumination"  to  baptism  in 
subsequent  times.  JlluminaXion,  however,  was  not  sup- 
posed to  be  the  inseparable  accompaniment  of  baptism: 
thus  Chrysostom  says,  "Heretics  have  baptism,  not  illu- 
mination: they  are  baptized  in  body,  but  not  enlightened 
in  soul:  as  Simon  Magus  was  baptized,  but  not  illu- 
minated." That  "enlightened"  here  me&ns  knoivledge of 
the  word  of  truth,  appeal's  from  comparing  the  same  Greek 
word  "  illuminated,"  ch.  10.  32,  with  26,  where  "  knowledge 
of  the  truth"  answers  to  it.  tasted  of  the  heavei»ly 
gift — tasted /or  themselves.  As  "enlightened"  refers  to 
tlie  sense  of  sight :  so  here  taste  follows.  "  The  heavenly 
gift:"  Christ  given  by  the  Father,  and  revealed  by  the  en- 
lightening word  preached  and  written:  as  conferring 
peace  in  the  remission  of  sins;  and  as  the  Bestower  of  the 
gift  of  tlie  Holy  Spirit  (Acts  8.  19,  20).  made  partakers 
of  the  Holy  Ghost— Specified  as  distinct  from,  though  so 
inseparably  connected  with,  "enlightened,"  and  "tasted 
of  the  heavenly  gift,"  Christ,  as  answering  to  "  laying  on  of 
hands"  after  baptism,  which  was  then  generally  accom- 
panied with  the  impartation  of  tJie  Holy  Ghost  in  miracu- 
lous gifts.  5.  tasted  the  good  word  of  God — Distinct 
from  "tasted  of  (genitive)  the  heavenly  gift:"  we  do  not 
yet  enjoy  all  the  fulness  of  Christ,  but  only  have  a  tQ,ste  of 
Him,  the  heavenly  gift  now;  but  believers  may  taste  the 
w/iole  word  (accusative)  of  God  already,  viz.,  God's  "good 
word"  of  promise.  The  Old  Testament  promise  of  Canaan 
to  Israel  typified  "  the  good  word  of  God's"  promise  of  the 
heavenly  rest(chl  4).  Therefore,  there  immediately  fol- 
lows the  clause,  "the  powers  of  the  world  to  come."  As 
"enlightening"  and  "  tastingof  theheavenly  gift,"  Christ, 
the  Bread  of  Life,  answers  to  faith:  so  "made  partakers 
of  the  Holy  Ghost,"  to  charity,  which  is  the  first  fruit  of 
the  Spirit:  and  "tasted  the  good  word  of  God,  and  the 
powers  of  the  world  to  come,"  to  hope.  Thus  the  triad  of 
privileges  answers  to  the  Trinity,  the  Father,  Son,  and 
Spirit,  in  their  respective  works  toward  us.  "The  world 
to  come,"  is  the  Christian  dispensation,  viewed  especially 
in  its  future  glories,  though  already  begun  in  grace  here. 
liiQ  ivorld  to  cotne  than  stands  in  contrast  to  course  of  this 
world,  altogether  disorganized  because  God  is  not  its 
spring  of  action  and  end.  By  faith,  Christians  make  the 
world  to  come  a  present  reality,  though  but  a  foretaste  of 
the  perfect  future.  The  powers  of  this  new  spiritual 
world,  partly  exhibited  in  outward  miracles  at  that  time, 
and  then,  as  now,  especially  consisting  in  the  Spirit's 
inward  quickening  influences,  are  the  earnest  of  the 
coming  inheritance  above,  and  lead  the  believer  who 
gives  liimself  up  to  the  Spirit  to  seek  to  live  as  the 
angels,  to  sit  with  Christ  in  heavenly  places,  to  set  the 
aflfections  on  things  above,  and  not  on  things  on  earth, 
and  to  look  for  Christ's  coming  and  the  full  manifestation 
of  the  world  to  come.  This  "world  to  come,"  in  its  future 
aspect,  thus  corresponds  to  "  resurrection  of  the  dead  and 
eternal  life"  (v.  2),  the  first  Christian  priiiciples  which  the 
Hebrew  believers  had  been  taught,  by  the  Christian  light 
being  thrown  back  on  their  Old  Testament  for  their  in- 
struction {Note,  1,  2).  "  The  world  to  come,"  which,  as  to 
its  "powers,"  exists  already  in  the  redeemed,  will  pass 
into  a  fully  realized  fact  at  Christ's  coming  (Colossians  3. 
4).  6.  It— Greek,  "And  (yet)  liave  fallen  away;"  cf.  a  less 
extreme  falling  or  declension,  Galatiaus  5.  4,  "Ye  are 
fallen  from  grace."  Here  an  entire  and  wilful  apostasy  is 
meant;  the  Hebrews  had  not  yet  so  fallen  away ;  but  he 
warns  them  that  such  would  be  the  final  result  of  retro- 
gression, if,  instead  of  "going  on  to  perfection,"  they 
should  need  to  learn  again  the  first  principles  of  Chris- 
tianity (v,  1).  to  renov  them  again — they  have  been 
"once''  (v.  4)  already  renewed,  or  made  anew,  and  now  they 


need  to  be  " renewed'^  over  "again."  crucify  to  them- 
selves the  Son  of  God — "  are  crucijQ/ing  to  themselves" 
Christ,  instead  of,  like  Paul,  crueifijing  the  world  unto  them 
by  the  cross  of  Christ  (Galatians  6.  14).  So  in  ch.  10.  29, 
"trodden  under  foot  the  Son  of  God,  and  counted  the 
blood  of  the  covenant,  wherewith  .  .  .  sanctified,  an  un- 
holy thing."  "The  Son  of  God,"  marking  His  dignity, 
shows  the  greatness  of  their  ofl'ence.  put  him  to  an 
open  shame— 2^^,  "  make  a  public  example  of"  Him,  as 
if  He  were  a  malefactor  suspended  on  a  tree.  What  the 
carnal  Israel  did  outwardly,  those  who  fall  away  from 
light  do  inwardly,  they  virtually  crucify  again  the  Son  of 
God;  "they  tear  him  out  of  the  recesses  of  their  hearts 
where  He  had  fixed  His  abode,  and  exhibit  Him  to  the 
open  scoff'sof  the  world  as  something  powerless  and  com- 
mon.'" [Bleek  in  Alford.]  The  Montanists  and  Nova- 
tians  used  this  passage  to  justify  the  lasting  exclusion 
from  the  Church  of  those  who  had  once  lapsed.  The 
Catholic  Church  always  opposed  this  view,  and  read- 
mitted the  lapsed  on  their  repentance,  but  did  not  rebap- 
tize  them.  This  passage  implies  that  persons  may  be  in 
some  sense  "renewed,''  and  yet  fall  away  finally;  for  the 
words,  "  renew  again,"  imply  that  they  have  been,  in 
some  sense,  not  tTie full  sense,  oxcSi  renewed  by  the  Holy 
Ghost;  but  certainly  not  that  they  are  "the  elect,"  for 
these  can  never  fall  away,  being  chosen  unto  everlasting 
life  (John  10.  28).  The  elect  abide  in  Christ,  hear  and  con- 
tinuously obey  His  voice,  and  do  not  fall  away.  He  who 
al)ides  not  in  Christ,  is  cast  forth  as  a  withered  branch; 
but  he  who  abides  in  Him  becomes  more  and  more  free 
from  sin;  the  wiclied  one  cannot  touch  him;  and  he  by 
faith  overcomes  the  world.  A  temporary  faith  is  possible, 
witliout  one  thereby  being  constituted  one  of  the  elect 
(Mark  4.  16, 17).  At  the  same  time  it  does  not  limit  God's 
grace,  as  if  it  were  "  impossible" /oj-  God  to  reclaim  even 
such  a  hardened  rebel  so  as  yet  to  look  on  Him  whom  he 
has  pierced.  The  impossibility  rests  in  their  having 
known  in  themselves  once  the  power  of  Christ's  sacrifice, 
and  yet  now  rejecting  it;  there  cannot  possibly  be  any  new 
means  devised  for  their  renewal  afresh,  and  the  moans 
provided  by  God's  love  they  now,  after  experience  of 
them,  deliberately  and  continuously  reject;  their  con- 
science being  seared,  and  they  "  twice  dead"  (Jude  12),  are 
now  past  hope,  except  by  a  miracle  of  God's  grace.  "It 
is  the  curse  of  evil  eternally  to  propagate  evil."  [Tho- 
LUCK.]  "He  who  is  led  into  the  whole  (?)  compass  of 
Christian  experiences,  may  yet  cease  to  abide  in  them;  he 
who  abides  not  in  them,  was,  at  the  very  time  wlien  he 
had  those  objective  experiences,  not  subjectively  true  to 
them;  otherwise  there  would  have  been  fulfilled  in  him, 
'Whosoever  hath,tohim  sliall  begiven.and  heshall  have 
more  abundance'  (Matthew  13.  12),  so  that  he  would  luwe 
abided  in  them  and  not  have  fallen  away."  [TholuCk.] 
Such  a  one  was  never  truly  a  Spirit-led  disciple  of  Christ 
(Romans  8. 14-17).  The  sin  against  the  Holy  Ghost,  though 
somewhat  similar,  is  not  identical  with  this  sin;  for  that 
sin  may  be  committed  by  those  outside  the  Church  (as  in 
Matthew  12.  24,  31,  3'2) ;  this,  only  by  those  inside.  7.  the 
earth — ratheras  GreeA; (no article),  "land."  vchichdrinlt- 
etliln — GreeA:,"  which  Aa^  drunk  in;"  not  merely  receivinj} 
it  on  tlie  surface.  Answeri  ng  to  those  who  have  enjoyed  tho 
privilege  of  Christian  experiences,  being  in  some  sense  re- 
newed by  the  Holy  Ghost ;  true  alike  of  those  wlio  persevere 
and  those  who  "fall  away."  the  rain  that  eometii  oft  npon 
it — not  merely  falling  over  it,  or  towards  it,  but  falling  and 
resting  upon  it  so  as  to  cover  it  (the  Greek  genitive,  not  the 
accusative).  The  "oft"  implies,  on  God's  part,  the  riches 
of  His  abounding  grace  ("coming"  spontaneously,  and 
often);  and,  on  the  apostate's  part,  tlie  wilful  perversity 
whereby  he  has  done  continual  despite  to  the  oft-repeated 
motions  of  the  Spirit.  Cf.  "How  often,"  Matthew  23.37. 
The  rain  of  heaven  falls  both  on  the  elect  and  the  apos- 
tates, hrlngetii  forth — as  tho  natural  result  of  "having 
dj-M»iA;  t»  the  rain."  See  above,  herbs — provender,  meet 
—fit.  Such  as  tlie  master  of  the  soil  wishes.  The  opposite 
of  "  rejected,"  v.  8,  by  '%vhom— ratlier  as  Gh'eek,  "for  (i.  e., 
on  account  of)  whom,"  viz.,  the  lords  of  the  soil;  not  the 
labourers,  as  English  Version,  viz.,  God  and  His  Christ  (1 

458 


The  Guilt  arid  Danger  of  Apostasy. 


HEBREWS  VI. 


Exhortations  to  Diligence  and  Patience, 


Jorlnthians  3.  9).  The  heart  of  man  is  the  earth ;  man  is 
the  dresser;  herbs  are  brought  forth  meet,  not  for  the 
dresser,  by  whom,  but  for  God,  the  owner  of  the  soil, /or 
whom  it  is  dressed,  Tlie  plural  is  general,  the  owners  who- 
ever theymay  be;  here  God,  reccivetli — "partaketh  of." 
blessing— fruitfulness.  Contrast  God's  curse  causing  un- 
fruitfuluess.  Genesis  3,17,18;  also  spiritually  (Jeremiah 
17.  5-8).  from  God— Man's  use  of  means  is  vain  unless 
God  bless  (1  Corinthians  3.  G,  7).  8.  tJiat  wKicU— rather  as 
Greek  (no  article),  "But  if  it  (the  'land'  v.  7)  bear  ;"  not  so 
favourable  a  word  as"bringeth  forth,"  v.  7,  said  of  the 
good  soil,  faviers—  Greek,  "thistles."  rejected  —  after 
having  been  tested;  so  the  Greek  implies.  Repi-obate  .  .  . 
rejected  by  .the  Lord,  nigh  unto  cursing — on  the  verge 
of  being  given  up  to  its  own  barrenness  by  the  just  curse 
of  God.  This  "  nigh"  softens  the  severity  of  the  previous 
"  it  is  impossible,"  &c.  {v.  4,  6).  The  ground  is  not  yet  ac- 
tually cursed.  -wHose — "  of  which  {land)  the  end  is  unto 
burning,"  viz.,  with  the  consuming  Are  of  the  last  judg- 
ment; as  the  land  of  Sodom  was  given  tp  "brimstone, 
salt,  and  6t«mm(7"  (Deuteronomy  29.  23) ;  so  as  to  the  un- 
godly (Matthew  3. 10, 12 ;  7. 19 ;  13.  30 ;  John  15.  6 ;  2  Peter  3. 
10).  Jerusalepa,  which  had  so  resisted  the  grace  of  Christ, 
was  then  ni^h  unto  cursing,  and  in  a  few  years  was 
burned.  Cf.  Matthew  22.1, ''Burned  up  their  city;"  an 
earnest  of  a  like  fate  to  all  wilful  abusers  of  God's  grace 
(ch.  10.26,27).  9.  wc  are  persuaded — on  good  grounds; 
the  result  of  proof.  Cf.  Romans  15. 14,  "  I  myself  am  per- 
suaded of  you,  my  brethren,  tliat  ye  are  full  of  goodness." 
A-  confirmation  of  the  Pauline  authorship  of  this  Epistle, 
beloved  —  Appositely  here  introduced;  love  to  you 
prompts  me  in  the  strbng  warnings  I  have  just  given,  not 
that  I  entertain  unfavourable  thoughts  of  you;  nay,  I 
anticipate  better  things  of  you,  Greek,  "the  things  which 
are  better;"  that  ye  are  not  thorn-bearing,  or  nigh  unto 
cursing,  and  doomed  tmto  burning,  but  heirs  of  salvation  in 
accordance  with  God's  faithfulness  (ch.  6. 10).  tilings  tliat 
accompany— GreeA;,  "things  that  hold  by,"  i.  e.,  are  close 
unto  "  salvation."  Things  that  are  linked  unto  salvation 
(cf.  v.  19).  In  opposition  to  "nigh  unto  cursing."  tliougU 
—Greek,  "if  even  we  thus  speak."  "For  it  is  better  to 
make  you  afraid  with  words,  that  ye  may  not  suffer  in 
fact."  10.  not  unrlgUteoiis — not  unfaithful  to  His  own 
gracious  promise.  Not  that  we  have  any  inherent  right 
to  claim  reward ;  for  (1.)  a  servant  has  no  merit,  as  he 
only  does  that  whicli  is  his  bounden  duty;  (2.)  our  best 
performances  bear  no  proportion  to  wliat  we  leave  un- 
done; (3.)  all  strength  comes  from  God;  but  God  h.a.fi  prom- 
ised of  His  own  grace  to  reward  tlie  good  works  of  His  peo- 
ple (already  accepted  through  faitli  in  Clirist);  it  is  His 
2womise,  not  our  merits,  which  would  make  it  unrighteous 
were  He  not  to  reward  His  people's  works.  God  will  be 
no  man's  debtor,  yowr  -ivorls- j-our  whole  Christian  life 
of  active  obedience,  laljoiir  of  love  —  Tlie  oldest  MSS. 
omit  "labour  of,"  which  proliably  crept  in  from  1  Tlies- 
salonians  1.  3.  As  "love"  occurs  here,  so  "hope,"  v.  11, 
"faith,"  V.  12;  as  in  1  Corinthians  13.  13:  the  Pauline 
triad.  By  their  love  he  sharpens  their  liope  and  faith. 
j-e  have  sUowed — (Cf.  ch.  10.  32-34.)  toM'ard  Iiis  name — 
your  acts  of  love  to  the  saints  were  done  for  His  name's 
sake.  The  distressed  condition  of  the  Palestinian  Chris- 
tians appears  from  the  collection  for  them.  Though  re- 
ceiving bounty  from  other  churches,  and  therefore  not 
able  to  minister  much  hy  pecuniary  help,  yet  those  some- 
what better  olT  could  minister  to  the  greatest  sufferers  in 
their  Cliurch  in  various  other  ways  (cf.  2  Timothy  1.18). 
St.  Paul,  as  elsewhere,  gives  them  the  utmost  credit  for 
their  graces,  whilst  delicately  hinting  the  need  of  perse- 
verance, a  lack  of  which  had  probably  somewhat  begun 
to  show  itself.  11.  And— GreeA;,  "  But."  iiesiice— Greek, 
"earnestly  desire."  The  language  of  fatherly  affection, 
rather  than  command,  every  one  of  yon- Implying 
that  all  in  the  Palestinian  churches  had  not  shown  the 
same  diligence  as  some  of  those  whom  he  praises  in  v.  10. 
"He  cares  alike  for  great  and  small,  and  overlooks  none." 
"  Every  one  of  them,"  even  those  diligent  in  acts  of  love 

V  10),  needed  to  be  stimulated  to  persevere  in  the  same 
iliigence  with  a  view  to  the  full  assurance  of  hope  unto 
454 


the  end.  They  needed,  besides  love,  patient  persever- 
ance, resting  on  hope  and  faith  (ch.  10.  36;  13.  7).  Cf.  "the 
full  assurance  of  faith,"  ch.  10.  22;  Romans  4.  21;  1  Thes- 
salonians  1.  5.  unto  the  end— the  coming  of  Christ.  13. 
l>e  not — Greek,  "become  not."  In  ch.  5.  11,  he  said,  "Ye 
have  become  dull  {Greek,  slothful)  of  hearing;"  here  he 
warns  them  not  to  become  "slothful"  absolutely,  viz.,  also 
in  mind  and  deed.  He  will  not  become  slothful  who 
keeps  always  the  end  in  vieAv ;  Jiope  is  the  means  of  ensur- 
ing this,  followers— GreeA, "  imitators ;"  so  in  Ephesians 
5. 1,  Greek  ;  1  Corinthians  11. 1.  patience — Greek,  "  long-suf- 
fering endurance."  There  is  the  long-suffering  patience,  or 
endurance  of  lo\ie,  1  Corinthians  13.  4,  and  that  ot  faith,  v. 
15.  tJiem  ■\vlio  ,  .  inherit  tlie  promises — Greek,  ".  .  .  . 
who  are  inheritin;/,"  &c. ;  to  whom  the  promises  are  their 
inheritance.  Not  that  they  have  actually  entered  on  the 
perfect  inheritance,  which  ch.  11. 13,  39, 40  explicitly  denies, 
though  doubtless  the  dead  in  Christ  have,  in  the  disem- 
bodied soul,  a  foretaste  of  it;  but  "them  (enumerated  in 
ch.  11)  who  in  every  age  have  been,  are,  or  shall  be,  in- 
heritors of  the  promises;"  of  whom  Abraham  is  an  illus- 
trious example  {v.  13).  13.  For— Confirming  the  reason- 
ableness of  resting  on  "the  promises"  as  infallibly  sure, 
resting  as  they  do  on  God's  oath,  by  the  instance  of 
Abraham,  "He  now  gives  consolation,  by  the  oath  of  God' a 
grace,  to  those  whom,  in  chs.  3.  and  4.,  he  had  warned  by 
the  oath  of  God's  '  wrath.'  The  oath  of  wrath  did  not  pri- 
marily extend  its  force  beyond  the  wilderness;  but  the 
oath  of  grace  is  in  force  for  ever."  [Bengel,.]  14.  mul- 
tiplying .  .  .  multiply  —  Hebraism  for  superabundantly 
multiply,  thee— The  increase  of  Abraham's  seed  is  vir- 
tually an  increase  of  himself.  The  argument  here  refers 
to  Abraham  himself  as  an  example ;  therefore  Paul  quotes 
Genesis  22.  17,  "thee,"  instead  of  "thy  seed."  15.  so — 
thus  relying  on  the  promise,  16.  for  confirn»atlon— not 
to  be  joined,  as  JEnglish  Version,  to  "  an  oath  ;"  but  to  "  an 
end."  [Alford.]  I  prefer,  "The  oath  is  to  them,  in  re- 
spect to  confirmation  (of  one's  solemn  promise  or  cove- 
nant; as  here,  God's),  an  end  of  all  contradiction"  (so  the 
Greek  is  translated,  ch.  12.  3),  or  "gainsaying."  This  pas- 
sage shows,  (1.)  an  oath  is  sanctioned  even  in  the  Chris- 
tian dispensation  as  lawful ;  (2.)  that  the  limits  to  its  use 
are,  that  it  only  be  employed  where  it  can  put  an  end  to 
contradiction  in  disputes,  and  for  confirmation  of  a  solemn 
pi'omise.  17.  Wlierein — i.e.,  Which  being  the  case  Among 
men,  God,  in  accommodation  to  tlieir  manner  of  confirm- 
ing covenants,  superadded  to  His  sure  ivord  His  oath;  the 
"two  immutable  things"  {v.  18).  willing  .  ,  .  counsel — 
Greek,  "willing  .  ,  ,  will;"  words  akin.  Expressing  the 
utmost  benignity.  [Bengel.]  more  abundantly — than 
had  He  not  sworn.  His  word  would  have  been  amply 
enough ;  but,  to  make  assurance  doubly  sure.  He  "  inter- 
posed with  an  oath"  (so  the  Greek).  Lit.,  He  acted  as  Me- 
diator, coming  between  Himself  and  us;  as  if  He  were 
less,  while  He  swears,  than  Himself  by  whom  He  swears 
[for  the  less  among  men  usually  swear  by  the  greater]. 
Dost  thou  not  yet  believe,  thou  that  hearest  the  promise? 
[Bengel.]  heirs  of  promise— not  only  Abraham's  literal, 
but  also  his  spiritual,  seed  (Galatians  3.  29).  18.  Immu- 
table— translate,  as  in  v.  17,  "  unchangeable."  Impossible 
...  to  lie — "ever  to  lie;"  this  is  the  force  of  the  Greek 
aorist  [Alfoed].  His  not  being  able  to  deny  Himself  is  a 
proof,  not  of  weakness,  but  of  strength  incompai'able. 
consolation — under  doubts  and  fears,  and  so  "encour- 
agement," lit.,  exhortation,  fled  for  refuge — as  if  from  a 
shipwreck.  ■  Or,  as  one  fleeing  to  one  of  the  six  cities  of 
refuge,  Kadesh,  i.e.,  holy,  implies  the  holiness  of  Jesus, 
our  Refuge.  Shechem,  i.  e.,  shoulder,  the  government  is 
upon  his  shoulder  (Isaiah  9.  6).  Hebron,  i.  e.,  fellowship, 
believers  are  called  into  tlie  fellowship  of  Christ.  Bezer, 
i.  e.,  a  fortress,  Christ  is  so  to  all  who  trust  in  Him.  Ramoth, 
i.  e.,  high,  for  Him  hath  God  exalted  witli  His  right  hand 
(Acts  5.  31).  Golan,  i.e., joy,  for  in  Him  all  the  saints  are 
justified  and  shall  glory,  lay  hold  upon  the  hope— i.  e., 
the  object  of  our  hope,  as  upon  a  preservative  from  sink- 
ing, set  before  us— as  a  prize  for  which  we  strive;  a  new 
image,  viz.,  the  race-course  (ch.  12.  1,  2).  19.  Hope  is  found 
represented  on  coins  by  an  anchor,    sure  and  steadfast-- 


Chritit  a  Pried  ajler  the  Order  of  Melchkedec,      HEBKEWS   VII. 


and  so,  far  more  Excellent  than  Aaron. 


sure  in  respect  to  us;  steadfast,  or  "Arm"  [Alfoud],  in  it- 
eelf.  Not  sufli  an  anchor  as  will  not  keep  the  vessel  from 
tossing,  or  an  anchor  unsound  or  too  light.  [Thegphy- 
LACT.]  wliicli  enteretU  Into  that  [i.  e.,  the  place]  -witUin 
the  veil— Two  images  beautifully  combined  :  I.  The  soul 
is  t7ie  ship ;  the  ivorld  the  sea;  the  bliss  beyond  the  world, 
the  distant  coast ;  the  hope  resti ng  on  fai  th,  the  anchor  which 
prevents  the  vessel  being  tossed  to  and  fro;  the  encourag- 
wg  consolation  through  the  promise  and  oath  of  God,  the 
cable  connecting  the  ship  and  anchor.  II.  The  world  is 
the  fore-court;  heaven,  the  Holy  of  liolies;  Christ,  tlie 
High  Priest  going  before  us,  so  as  to  enable  us,  after  Him, 
and  through  Him,  to  enter  within  the  veil.  Estius  ex- 
plains, As  the  anchor  does  not  stay  in  the  waters,  but  en- 
ters the  ground  hidden  beneath  tlie  waters,  and  fastens 
itself  in  it,  so  hope,  our  anclior  of  the  soul,  is  not  satisfied 
witli  merely  coming  to  the  vestibule,  i.  e.,  is  not  content 
with  merely  earthly  and  v-isible  goods,  but  penetrates 
even  to  those  whicli  are  within  the  veil,  viz.,  to  the  Holy 
of  holies,  where  it  lays  liold  on  God  Himself,  and  heav- 
enly goods,  and  fastens  on  them.  "  Hope,  entering  within 
heaven,  hath  made  us  already  to  be  in  the  things  prom- 
ised to  us,  even  whilst  we  are  still  below,  and  have  not 
yet  received  them;  such  strength  hope  has,  as  to  make 
those  that  ai-e  earthly  to  become  heavenly."  "Tlie  soul 
clings,  as  one  in  fear  of  shipwreck,  to  an  anchor,  and  sees 
not  whither  the  cable  of  the  anchor  runs — where  it  is 
fastened;  but  sire  knows  that  it  is  fastened  beliind  tlie 
veil  which  hides  the  future  glory."  -y-cil— Greek,  catape- 
tasma ;  the  second  veil  which  shut  in  the  Holiest  place. 
The  outer  veil  was  called  by  a  distinct  Greek  term, 
calumma;  "the  second  {i.e.,  the  inner)  veil."  30.  The 
absence  of  the  Greek  article  requires  Alford's  trans- 
lation, "Where,  as  forerunner  for  us  (i.  e.,  in  our  be- 
half),  entered  Jesus"  [andisnow:  this  last  clause  is  im- 
plied in  the  "where"  of  the  Greek,  which  implies  being 
IN  a  place:  "  whither"  is  understood  to  "entered,"  taken 
out  of  "where:"  whither  Jesus  entered,  and  where  He  is 
now].  Tlie  "for  us"  implies  that  it  was  not  for  Himself, 
as  God,  He  needed  to  enter  there,  but  as  our  High  Priest, 
representing  and  introducing  us.  His  followers,  opening 
tlie  way  to  us,  by  His  intercession  witli  the  Father,  as  the 
Aaronic  high  priest  entered  the  Holiest  place  once  a  year 
to  make  propitiation  for  the  people.  The  first-fruits  of 
our  nature  are  ascended,  and  so  the  rest  is  sanctified. 
Christ's  ascension  is  our  promotion;  and  whither  the 
glory  of  the  Head  has  preceded,  thither  the  hope  of  tlie 
body,  too,  is  called.  We  ought  to  keep  festal  day,  since 
Christ  lias  taken  up  and  set  in  the  heavens  tlie  first- fruit 
of  our  lump,  that  is,  the  human  flesh.  [Chkysobtom.]  As 
.Tolui  Baptist  was  Clirisfs  forerunner  on  earth,  so  Clirist 
la  ours  in  heaven. 

CHAPTER  VII. 

Ver.  1-2S.  CiiRiST'3  IIiGH  Pkiesthood  Aftek  the 
Ohder  of  Melcuisedec  Supkkior  to  Aaron's,  l.  tliis 
Mclclilseaec— (Ch.  G.  20;  Psalm  110.  -1.)  The  verb  does  not 
come  till  v.  3,  "abideth."  ltti»S  .  .  .  priest— Christ  unites 
these  oflices  in  tlieir  highest  sense,  and  so  restores  the 
patriarchal  union  of  these  ofiices.  Salem— Jerusalem, 
t.  e.,  seeing  peace  ;  others  make  Salem  distinct,  and  to  be 
that  mentioned  (Genesis  :3.3. 18;  John  .'5.  2:!).  t!ie  most  lilgU 
God— called  also  "I'osscssor  of  lieaven  and  earth"  (Gune- 
eis  U.  19,  22).  This  title  of  God,  "  the  Most  High,"  handed 
down  by  tradition  from  the  primitive  revelation,  appears 
In  the  Phoenician  god  "  Elion,"  i.  e.  Most  High.  It  is  used 
to  imply  that  the  God  whom  Melcliisedec  served  is  the 
TRUE  God,  and  not  one  of  the  gods  of  the  nations  around. 
So  it  is  used  in  the  only  other  cases  in  which  it  is  found 
in  the  New  Testament,  viz.,  in  the  atidress  of  tlie  de- 
moniac, and  the  divining  damsel  constrained  to  confess 
tliat  her  own  gods  were  false,  and  God  the  only  true  God. 
wlxoinctAbraUam— in  company  with  the  king  of  Sodom 
(Genesis  11.  17,  18).  slaugliter— perhaps  defeat,  as  Alford 
iranslates.  So  Genesis  11.  17  (cf.  15.)  may  be  translated. 
Avioch.king  of  Ellasar,  lived  and  reigned  after  the  disas- 
ter.   [Bengel.]    However,   if  Chedorlaomer,   and  Am- 


raphel,  and  Tidal,  were  slain,  though  Arioch  survived 
''slaughter  of  the  kings"  would  be  correct,  blessed  lilin— 
as  priest  he  first  blessed  Abraham  on  God's  part,  next  be 
blessed  God  on  Abraham's  part:  a  reciprocal  blessing. 
Not  a  mere  wish,  but  an  authoritative  and  efficacious  in- 
tercession as  a  priest.  The  Most  High  God's  prerogative 
as  "  Possessor  of  heaven  and  earth,"  is  made  over  to 
Abi'aham;  and  Abraham's  glory,  from  his  victory  over 
the  foe,  is  made  over  to  God.  A  blessed  exchange  for 
Abraham  (Genesis  11.19,  20),  3.  f^a^c— Greek,  "appor- 
tioned:" assigned  as  his  portion.  tentU  .  .  .  of  aJl—viz., 
the  booty  taken.  The  tithes  given  are  closely  associated 
with  the  priesthood:  the  mediating  priest  received  them 
as  a  pledge  of  the  giver's  whole  property  being  God's;  " 
and  as  he  conveyed  God's  gifts  to  man  (v.  1,  "l)lessed 
him"),  so  also  man's  gifts  to  God.  Melcliisedec  is  a  sam- 
ple of  how  God  preserves,  amidst  general  apostasy,  aii 
elect  remnant.  The  meeting  of  Melcliisedec  and  Abra- 
ham is  the  connecting  link  between  the  two  dispensa- 
tions, the  patriarchal,  represented  by  Melcliisedec,  who 
seems  to  have  been  specially  consecrated  by  God  as  a  king- 
priest,  the  highest  form  of  tliat  primitive  system  in 
which  each  father  of  a  household  was  priest  in  it,  and  the 
Levitical,  represented  by  Abraham,  in  which  tlio  priest- 
hood was  to  be  limited  to  one  family  of  one  tribe  and  one 
nation.  The  Levitical  was  parenthetical,  and  severed  the 
kingdom  and  priesthood;  the  patriarchal  was  the  true 
forerunner  of  Christ's,  which,  like  Melchisedec's,t<nt<e* 
t!ie  kingship  and  jyriestliood,  and  is  not  derived  from  other 
man,  or  transmitted  to  other  man ;  but  derived  from  God, 
and  is  transmitted  in  God  to  a  never-ending  perpetuity. 
Melchisedec's  priesthood  continueth  in  Christ  for  ever. 
For  other  points  of  superiority,  see  v.  16-21.  Melcliisedec 
must  have  had  some  special  conseci-ation  above  the  other 
patriarchs,  as  Abraham,  who  also  exercised  the  priest- 
hood, else  Abraham  would  not  have  paid  tithe  to  him  as 
to  a  superior:  his  peculiar  function  seems  to  have  been, 
by  God's  special  call,  iciNG-iirtoi;,-  whereas  no  other  pa- 
triarch-priest was  also  a  God-consecrated  king,  first 
Ijeiiig— Paul  begins  the  mystical  explanation  of  the  his- 
torical fact  (allegorical  explanations  being  familiar  to 
Jews),  by  mentioning  the  significancy  of  the  name, 
rigliteousncss— not  merely  righteous:  so  Christ.  Hebrew 
Malchi  means  king :  Tzedek,  righteousness.  King  of  Salem 
—not  only  his  own  name,  but  that  of  the  city  which  he 
ruled,  had  a  typical  significance,  viz.,  peace.  Christ  is  the 
true  Prince  of  peace.  The  peace  which  He  brings  is  the 
fru;  t  of  righteousness.  3.  "IVlthowt  fatJier,  &c.— Explained 
by  "  without  genealogy"  (so  the  Greek  is  for  "without  de- 
scent"), cf.  V.  0,  i.  e.,  his  genealogy  is  not  known;  -whereas 
a  Levitical  priest  could  not  dispense  with  the  proof  of  his 
descent,  liaviug  ueitHcr  begtuiiing  of  days  nor  end 
of  life— 1)12.,  history  not  having  recorded  his  beginning 
nor  end,  as  it  has  tlie  beginning  and  end  of  Aaron.  The 
Greek  idiom  expressed  by  "without  father,"  ice,  one 
whose  parentage  was  humble  or  unknoivn.  "  Days"  mean 
his  time  of  discharging  his  function.  So  tlie  eternity 
spoken  of  in  Psalm  110.  4  is  that  of  the  2^riestly  office 
chiefly,  uiade  like— it  is  not  said  that  he  was  absolutely 
"like."  Made  like,  viz.,  in  the  particulars  here  specified. 
Nothing  is  said  in  Genesis  of  the  end  of  liis  priesthood,  or 
of  his  having  had  in  his  priesthood  either  predecessor  or 
successor,  which,  in  a  typical  point  of  view,  represents 
Christ's  eternal  priesthood,  without  beginning  or  end. 
Aaron's  end  is  recorded;  Melchisedec's  not:  typically 
significant.  "The  Son  of  God"  is  not  said  to  be  made 
like  unto  Mclchisedec,  but  Melchisedec  to  be  "  made  like 
the  Sou  of  God."  Wlieii  Ai.ford  denies  that  Melchisedec 
was  made  like  tlie  Son  of  God  in  respect  of  his  priesthood,  on 
tlio  ground  tliat  Melchisedec  was  prior  in  time  to  our 
Lord,  ho  forgets  that  Clirist's  eternal  priesthood  was  au 
archetypal  reality  in  God's  purpose  from  everlasting,  to 
whicli,  Melchisedec's  priestliood  was  "made  like"  in 
due  time.  The  Son  of  God  is  the  more  ancient,  and 
is  the  archetype:  cf.  ch.  8.  5,  where  the  heavenly  thlugsj 
are  represented  as  the  jyrimary  archetype  of  the  Levitical 
ordinances.  The  epithets,  "without  father,  Ac,  begin- 
ning of  days  nor  end,  abideth  continually,"   belong  to 

455 


Christ  a  Priest  after  the  Oi-der  of  Melchisedec,      HEBREWS   VII. 


and  so,  far  more  Excellent  than  Aaron. 


Melchisedec  only  in  respect  to  his  priesthood,  and  In  so  far 
as  he  is  Uie  type  of  the  Son  of  God,  and  are  strictly  true 
of  Him  alone.  Melchisedec  was,  in  his  priesthood, 
"made  like"  Christ,  as  far  as  the  imperfect  type  could 
represent  the  lineaments  of  the  perfect  archetype.  "  The 
portraits  of  a  living  man  can  be  seen  on  the  canvas, 
yet  the  man  is  very  different  from  his  picture."  There 
is  nothing  in  the  account,  Genesis  14.,  to  mark  Mel- 
chisedec as  a  superhuman  being:  he  is  classed  with  the 
other  kings  in  the  chapter  as  a  living  historic  personage: 
not  as  Origen  thought,  an  angel;  nor  as  the  Jews 
thought,  Shem,  son  of  Noah;  nor  as  Calmet,  Enoch;  nor 
as  the  Melchisedekites,  that  he  was  the  Holy  Ghost; 
nor  as  others,  the  Divine  Word.  He  was  probably  of 
Shemitic,  not  Canaanite  origin  :  the  last  independent  rep- 
resentative of  the  origi  nal  Shemitic  population ,  which  had 
been  vanquished  by  the  Canaanites,  Ham's  descendants. 
The  greatness  of  Abraham  then  lay  in  hopes ;  of  Melchis- 
edec, in  present  possession.  Melchisedec  was  the  high- 
est and  last  representative  of  the  Noahic  covenant,  as 
Christ  .was  the  highest  and  ever-enduring  representa- 
tive of  the  Abrahamic.  Melchisedec,  like  Christ,  unites 
in  himself  the  kingly  and  priestly  offices,  which  Abraham 
does  not.  Alford  thinks  the  epithets  are,  in  some  sense, 
strictly  true  of  Melchisedec  himself;  not  merely  In  the 
typical  sense  given  above ;  but  that  he  had  not,  as  mortal 
men  have,  a  beginning  or  end  of  life  (?).  A  very  improb- 
able theory,  and  only  to  be  resorted  to  in  the  last  ex- 
tremity, which  has  no  place  here.  With  Melchisedec, 
whose  priesthood  probably  lasted  a  long  period,  the 
priesthood  and  worship  of  the  true  God  in  Canaan  ceased. 
He  was  first  and  last  king-priest  there,  till  Christ,  the  an- 
titype; and  therefore  his  priesthood  is  said  to  last  for 
ever,  because  it  both  lasts  a  long  time,  and  lasts  as  long 
as  the  nature  of  the  thing  itself  (ntz.,  his  life,  and  the  con- 
tinuance of  God's  worship  in  Canaan)  admits.  If  Mel- 
chisedec were  high  priest  for  ever  in  a  literal  sense,  then 
Christ  and  he  would  now  still  be  high  priests,  and  we 
Bhould  have  two  instead  of  one  (!).  Tholuck  remarks, 
"Melchisedec  remains  in  so  far  as  the  type  remains  in  the 
antitype,  in  so  far  as  his  priesthood  remains  in  Clirist." 
The/a^7^er  and  mother  of  Melchisedec,  as  also  his  children, 
are  not  descended  from  Levi,  as  the  Levitical  priests  {v.  6) 
were  required  to  be,  and  are  not  even  mentioned  by  Moses. 
Tlie  wife  of  Aaron,  Elisheba,  the  mother  from  whom  the 
Levitical  priests  spring,  is  mentioned:  as  also  Sarah,  the 
original  mother  of  the  Jewish  nation  itself.  As  man, 
Christ  had  no /attej';  as  Qod,  no  mother.  4.  consider — not 
merely  see,  but  weigh  with  attentive  contemplation,  the 
fact,  also— "To  whom  (as  his  superior)  Abraliam  even 
paid  tithe  (wentso  far  as  to  pay  tithe)  of  (consisting  of,  lit., 
from)  the  best  of  the  spoils"  {lit.,  the  top  of  the  heap;  whether 
of  corn,  tlie  first-fruits  of  which,  taken  from  the  top,  used 
to  be  consecrated  to  God ;  or  of  spoils,  from  the  top  of 
which  the  general  used  to  take  some  portion  for  conse- 
cration to  God,  or  for  his-  own  use).  He  paid  "  tithes  of 
ALL,"  and  those  tithes  were  taken  out  of  the  topmost  and 
best  portion  of  the  whole  spoils,  tlie  patrlarcli— in  the 
Greek  emphatically  standing  at  the  end  of  the  whole  sen- 
tence: And  this  payer  of  tithe  being  no  less  a  personage 
than  "  the  patriarch,"  the  first  forefather  and  head  of  our 
Jewish  race  and  nation.  See  Note,  v.  3,  on  Melchisedec's 
Buperiority  as  specially  consecrated  king-priest,  above  the 
other  pati-iarch-priests.  5.  sous  of  Le-vi— riz.,  those  alone 
who  belonged  to  the  family  of  Aaron,  to  whom  the  priest- 
hood was  restricted.  Tithes  originally  paid  to  the  whole 
tribe  of  Levi,  became  at  length  attached  to  the  priest- 
hood, according  to  the  law— sanctioned  by  Jehovah 
(ch.  9.  19).  of  tlieir  bretliren— with  whom,  in  point  of 
natural  descent,  they  are  on  a  level.  thougU,  &c.— though 
thus  on  a  level  by  common  descent  from  Abraham,  they 
yet  pay  tithe  to  the  Levites,  whose  brethren  they  are. 
No\y  the  Levites  are  subordinate  to  the  priests;  and  these 
again  to  Abraham,  their  common  progenitor;  and  ,Abra- 
ham  to  Melchisedec.  "  How  great"  (.v.  4)  then,  must  this 
Melchisedec  be  in  respect  to  his  priesthood,  as  compared 
With  the  Levitical,  though  the  latter  received  tithes !  and 
now  unspeakably  great  must  "the  Son  of  God"  be  to 
456 


whom,  as  the  sacerdotal  archetype  (in  God's  purpose^ 
Melchisedec  was  made  like!  Thus  compare  the  "con- 
sider," V.  4,  in  the  case  of  Melchisedec,  the  type,  with  tne 
"  consider  "  (Greek,  contemplate  attentively,  Note,  ch.  3.  1,  a 
stronger  word  than  here)  in  the  case  of  Christ,  the  arch- 
etype. 6.  lie  tvliose  descent  is  not  counted  from  tliem 
— not  from  "the  sons  of  Levi,"  as  those  "who  receive  the 
priesthood."  This  verse  explains  "without  descent" 
(Greek  genealogy  in  both  verses,  v.  3).  He  who  needs  not, 
as  the  Levitical  priests,  to  be  able  to  trace  his  genealogy 
back  to  Levi,  received — Greek,  "hath  received  tithes." 
■blessed— GVeefc,  "  hath  blessed."  The  perfect  tense  implies 
that  the  significance  of  the  fact  endures  to  the  present 
time.  Uim  that  liad— "the  possessor  of  the  promises," 
Abraham's  peculiar  distinction  and  designation.  Paul 
exalts  Abraham  in  order  still  more  to  exalt  Melchisedec. 
When  Christ  is  the  subject,  the  singular  "promise"  is 
used.  "The  promises"  in  the  plural,  refer  to  God's  prom- 
ise of  greatness  to  himself  and  his  seed,  and  of  the  posses- 
sion of  Canaan,  twice  repeated  before  the  blessing  of  Mel- 
chisedec. As  the  priests,  though  above  the  people  (v.  7) 
whom  it  was  their  duty  to  "  bless,"  were  yet  subordinate 
to  Abraham;  and  as  Abraham  was  subordinate  to  Mel- 
chisedec, who  blessed  him,  Melchisedec  must  be  much 
above  the  Levitical  priests.  7.  The  principle  that  the 
blesser  is  superior  to  liim  whom  he  blesses,  holds  good 
only  in  a  blessing  given  with  Divine  authority;  not 
merely  a  prayerful  wish,  but  one  that  is  divinely  efficient 
in  working  its  pui'port,  as  that  of  the  patriarchs  on  their 
children:  so  Christ's  blessing,  Luke  24.51;  Acts  3.  26.  8. 
Second  point  of  superiority :  Melchisedec's  is  an  enduring, 
the  Levitical  a  transitory,  priesthood.  As  the  law  was  a 
parenthesis  between  Abraham's  dispensation  of  promise 
of  gi-ace,  and  its  enduring  fulfilment  at  Christ's  coming 
(Romans  5.  20,  Greek,  "The  law  entered  as  something  ad- 
scititiousand  by  the  way"):  so  the  Levitical  priesthood 
was  parenthetical  and  temporary,  between  Melchisedec's 
typically-enduring  priesthood,  and  its  antitypical  real- 
ization in  our  ever-continuing  High  Priest,  Christ,  here 
—in  the  Levitical  priesthood,  there — in  the  priesthood 
after  the  order  of  llelchisedec.  In  order  to  bring  out  the 
typical  parallel  more  strongly,  Paul  substitutes  "He  of 
whom  it  is  witnessed  that  he  live th,"  for  the  more  un- 
typical, "He  who  is  made  like  to  Him  that  liveth."  Mel- 
chisedec "liveth"  merely  in  his  official  capacity,  his 
priesthood  being  continued  in  Christ.  Clirist,  on  the 
other  hand,  is,  in  His  oivn  person,  "ever-living  after  the 
power  of  an  endless  life"  (v.  16,  25).  Melchisedec's  death 
not  being  recorded,  is  expressed  by  the  positive  term 
"liveth,"  for  the  sake  of  bringing  into  prominence  the 
antitype,  Christ,  of  whom  alone  it  is  strictly  and  per- 
fectly true,  "  that  He  liveth."  D.  as  1  may  so  say— to 
preclude  what  he  is  about  to  say  being  taken  in  the  mere 
literal  sense;  I  may  say  that,  virtually,  Levi,  in  the  per- 
son of  his  father  Abraham,  acknowledged  Melchisedec's 
superiority,  and  paid  tithes  to  him.  wlio  recelveth 
tithes— (Cf.  v.  5.)  in  Aiiraltam— Greek,  "  by  means  of  (by 
the  hand  of)  Abraham:"  through  Abraham.  "Payed 
tithes,"  lit.,  "hath  been  tithed,"  i.  e.,  been  taken  tithes  of. 
10.  in  the  loins  of  his  father— i.  e.,  forefather  Abraham. 
Christ  did  not,  in  this  sense,  pay  tithes  in  Abraham,  for 
He  never  was  in  the  loins  of  an  earthly  father.  [Alford.J 
Though,  in  respect  to  His  mother.  He  was  "  of  tlie  fruit  of 
(David's,  and  so  of)  Abraham's  loins,"  yet,  being  supei-- 
naturally,  without  human  father,  conceived,  as  He  is 
above  the  natural  law  of  birth,  so  is  he  above  the  law  of 
tithes.  Those  alone  born  in  the  natural  way,  and  so  in 
sin,  being  under  the  curse,  needed  to  pay  tithe  to  the 
priest,  that  he  might  make  propitiation  for  their  sin.  Not 
BO  Christ,  who  derived  only  his  flesh,  not  also  the  taint 
of  the  flesh,  from  Abraham.  Bengel  remarks.  The  bless- 
ings which  Abraham  had  before  meeting  Melchisedec 
were  the  general  promises,  and  the  special  one  of  a  nat- 
ural  seed,  and  so  of  Levi ;  but  the  promises  under  which 
CAris^  was  comprehended,  and  the  faith  for  which  Abra- 
ham was  so  commended,  followed  after  Abraham's  meet- 
ing Melchisedec,  and  being  blessed  by  him:  to  which  fact. 
Genesis  15.1,  "After  these  things,"  calls  our  attention. 


Christ  a  Priest  after  the  Order  of  Melchisedec,       HEBREWS   VII. 


and  t>o,  far  more  Excellent  than  Aarun, 


This  explains  why  Christ,  the  supernatural  seed,  is  not 
included  as  paying  tithes  through  Abraham  to  Mel- 
chisedec. 11.  perfection— absolute:  "the  bringing  of 
man  to  his  highest  state,  viz.,  that  of  salvation  and 
Banctification."  under  it  — Tlie  reading  in  the  oldest 
MS.S.  is,  "  Upon  it  (i.  e.,  on  the  ground  of  it  as  the 
basis,  the  priest  having,  to  administer  the  law,  Malachi 
2.7:  it  being  presupposed)  the  people  (ch.  9.19,  'all  the 
people')  hatli  received  the  law"  (the  Greek  is  perfect, 
not  aorist;  implying  the  people  was  still  observing  the 
law),  -what  fui-tUer  need— <Ch.  8.  7.)  For  God  does  no- 
thing needless,  anotlieir- ratheras  Oreek,"ihix\,& different 
priest  (one  of  a  different  order)  should  arise"  (anew,  v.  15). 
uot  be  called- GreeA;,  "  not  be  said  (to  be)  after  the  order 
of  Aaron,"  i.  e.,  that,  when  spoken  of  in  the  Psalm  110.  4, 
"He  is  not  said  to  be  (as  we  should  expect,  if  the  Aaronic 
priestliood  was  perfect)  after  tire  order  of  Aaron."  12. 
For— The  reason  why  Paul  presses  the  words  "  after  the 
order  of  Melchisedec"  in  Psalm  110.  4,  viz.,  because  these 
presuppose  a  change  or  transference  of  the  priesthood, 
and  this  carries  with  it  a  change  also  of  the  law  (which  is 
inseparably  bound  up  with  the  priesthood,  both  stand 
and  fall  together,  v.  11),  This  is  his  answer  to  tliose  wlio 
might  object,  What  need  was  there  of  a  new  covenant? 
13.  Confirming  the  truth  tliat  a  chancre  is  made  of  the  law 
(v.  12),  by  another  fact  showing  tiie  distinctness  of  the 
new  priestliood  from  the  Aaronic.  tJiese  tilings— (Psalm 
10.  4)— pertainetli— Greefc,  " hath  partaken  of"  (the  per- 
.ect  tense  implies  the  continuance  still  of  His  manhood). 
anotlier— "a  different  tribe"  from  that  of  Levi.  14.  cvl- 
dent—ii<.,  "manifest  before  the  eyes"  as  a  thing  indis- 
putable; a  proof  that  whatever  difficulties  may  now  ap- 
pear,//te»  Jesus  Christ's  genealogy  laboured  under  none. 
our  Lord— the  only  place  v/here  this  now  common  title 
occurs  without  "Jesus,"  or  "Christ,"  except  2  Peter  3.  fo. 
sprang— as  a  plant,  and  a  branch.  Judali— Genesis  49. 
10;  Luke  1.  27,  39  (Hebron  of  Judah,  where  Lightfoot 
thinks  Jesus  was  conceived) ;  2.4,5;  Revelation  5.  5.  of 
tvtiicU  tribe  .  .  .  priestliood-"  m  respect  <o  whicli  tribe 
Moses  spake  nothing  concerning  priests"  (so  the  oldest 
MSS.  read,  nothing  to  imply  that  priests  were  to  be  taken 
from  it;.  15.  Another  proof  that  the  law,  or  economy,  is 
changed,  viz.,  forasmuch  as  Christ  is  appointed  Priest, 
"not  according  to  the  law  of  a  carnal  (t.  e.,&  raere  out- 
tvard)  commandment,"  but  "according  to  the  power  of  an 
indissoluble  (so  the  Greek)  life."  The  UOth  Psalm  appoints 
Him  "  for  ever"  {v.  17).  The  Levitical  law  required  a  defi- 
nite carnal  descent.  In  contrast  stands  "the  power;" 
Clirist's  spiritual,  inward,  living  power  of  overcoming 
death.  Not  agreeably  to  a  statute  is  Christ  appointed,  but 
according  to  an  inward  living  poiver.  It— the  change  of 
the  law  or  economy,  the  statement  (v.  12,  IS),  far  more — 
Greek,  "  more  abundantly."  for  that — "  seeing  that,"  lit., 
"  if;''  so  Romans  5.  10.  after  tlie  similitude  of  Slel- 
cliisedec— answering  to  "after  the  order  of  Melchisedec" 
(ch.  5. 10).  The  "  order"  cannot  mean  a  series  of  priests,  for 
Melchisedec  neither  received  his  priesthood  from,  nor 
transmitted  it  to,  any  other  mere  man;  it  must  mean 
"answering  to  the  office  of  Melchisedec."  Christ's  priest- 
hood is  similar  to  Melchisedec's  in  that  it  is  "  for  ever"  (v. 
16, 17).  another— rather  as  Greek,  "a  different."  16.  car- 
nal .  .  .  endless— mutually  contrasted.  As  "  form"  and 
"power"  are  opposed,  2  Timothy  3.  5;  so  here  "  the  law" 
and  "power,"  cf.  Romans  8.3,  "The  law  wan  weak  tlirough 
the  flesh;"  and  v.  18,  "weakness."  "The  law"  is  here  not 
the  law  in  general,  but  the  statute  as  to  the  priesthood. 
"  Carnal,"  as  being  only  outward  and  teniiwrary,  is  con- 
trasted with  "endless,"  or,  as  Greek,  "indissoluble." 
Commandment  is  contrasted  with  "life."  The  laiv  can 
give  a  commandment,  but  it  cannot  give  life  (r.  19).  But  our 
High  Priest's  inherent  "power,"  now  in  heaven,  has  in 
Him  "  life  for  ever ;"  ch.  9. 14,  "  through  the  eternal  tlpirit ;" 
ch.7.  2.5,  "able"  .  .  .  "ever  livetli"  (John  5.  2G).  It  is  in 
the  power  of  His  resurrection  life,  not  of  His  eartlily  life, 
that  Christ  officiates  as  a  Priest.  17.  For— Proving  His 
life  to  be  "endless"  or  indissoluble  {v.  IG).  Tlie  emphasis 
Is  on  "  for  ever."  The  oldest  MSS.  read,  "lie  is  testified  of, 
that  Thou  art,"  &c.    18.  tlierc  ia— Greek,  "there  takes 


place,"  according  to  Psalm  110.  4.  disannulling— a  re- 
pealing, of  the  commandment— ordaining  the  Levitical 
priesthood.  And,  as  the  Levitical  priesthood  and  the  law 
are  inseparably  joined,  since  the  former  is  repealed,  the 
latter  is  so  also  (JVote,  v.  11).  going  before— the  legal 
ordinance  introducing  and  giving  place  to  the  Christian, 
the  antitypical  and  permanent  end  of  the  former,  -weak- 
ness and  unproAtableness- The  opposite  of  "power"  (v. 
16).  19.  For,  &c.— Justifying  his  calling  the  law  weak  and 
unprofitable  (v.  18).  Th«  law  could  not  bring  men  to  true 
justification  or  sanctiflcation  before  God,  which  is  the 
"perfection"  that  we  all  need  in  order  to  be  accepted  of 
Him,  and  which  we  have  in  Christ,  nothing  — not 
merely  "no  one,"  but  "nothing."  The  law  brought  no- 
tliing  to  its  perfected  end;  everything  in  it  Avas  intro- 
ductory to  its  antitype  in  the  Christian  economy,  wliich 
realizes  the  perfection  contemplated;  cf.  "unprofitable- 
ness," v.  18.  jDid— rather  connect  with  v.  18,  thus,  "There 
takes  place  (by  virtue  of  Psalm  110.  4)  a  repealing  of  the 
commandment  (on  the  one  hand),  but  (on  the  other)  a 
bringing  in  afterwards  {ihe  GreeA;  expresses  that  there  is 
a  bringing  in  of  something  ouer  and  above  tlielaw;  a,super- 
inducing,  or  accession  of  something  new,  viz.,  something  bet- 
ter than  the  good  things  which  llie  pre-existing  law 
promised  [Wahl])  of  a  better  hope,"  not  one  weak  and 
unprofitable, but, as  elsewhere  the  Cliristian  dispensation 
is  called,  "everlasting,"  "true,"  "the  second,"  "more  ex- 
cellent," "different,"  "living,"  "new,"  "to  come,"  "per- 
fect." Cf.  ch.  8.  6,  bringing  us  near  to  God,  now  in  spirit, 
hereafter  both  in  spirit  and  in  body,  -we  dra-iv  nigli 
unto  God— the  sure  token  of  "perfection."  ^Yeakness  is 
the  opposite  of  this  filial  confidence  of  access.  The  access 
through  the  legal  sacrifices  Avas  only  symbolical  and 
through  the  medium  of  a  priest;  that  through  Christ  is 
immediate,  perfect,  and  spiritual.  iJO.  Another  proof  of 
the  superiority  of  Christ's  Melchisodec-likepriesthood  ; 
tlie  oath  of  God  gave  a  solemn  weight  to  it  which  was  not 
in  the  law-priesthood,  which  was  not  so  confirmed,  li* 
was  made  Prie«<— rather  supply  from  v.  22,  which  completes 
the  sentence  begun  in  this  verse,  v.  21  being  a  parenthesis, 
"  Inasmuch  as  not  without  an  oatli  He  tvas  made  surely  of 
the  testament  (for,  &c.),  of  so  much  better  a  testament  hath 
Jesus  been  made  the  surety."  31.  7Vanslale  in  the  Greek 
order,  "For  they  indeed  (the  existing  legal  priests)  with- 
out the  (solemn)  promise  on  oath  (so  tlie  Greek  [Titt- 
mann])  are  made  priests."  by  him— God.  unto  him — 
the  Lord,  the  Son  of  God  (Psalm  110.  1).  not  repent- 
never  change  His  purpose,  after  the  order  of  Melcliis- 
edec— Omitted  in  some  oldest  MSS.,  contained  in  others. 
23.  surety— ensuring  in  His  own  person  the  certainty  of 
the  covenant  to  us.  This  He  did  by  becoming  responsible 
for  our  guilt,  by  sealing  the  covenant  with  His  blood,  and 
by  being  openly  acknowledged  as  our  triumpliant  Saviour 
by  the  Father,  who  raised  Him  from  the  dead.  Thus  He 
is  at  once  God's  surety  for  man,  and  man's  surety  for  God, 
and  so  Mediator  between  God  and  man  (ch.  8.  6).  better— 
Ch.  8.  6 ;  13.  20,  "  everlasting."  testament— sometimes 
translated  "covenant."  The  Greek  term  implies  that  it  is 
appointed  by  God,  and  comprises  the  relations  and  bear- 
ings partly  of  a  covenant,  partly  of  a  testament :  (1.)  the  ap- 
pointment made  without  the  concurrence  of  a  second 
party,  of  somewhat  concerning  that  second  party;  a  last 
will  or  testament,  so  in  ch.  9. 16, 17;  (2.)  a  mutual  agree- 
ment in  which  both  parties  consent.  33.  Anotlier  proof 
of  superiority;  the  Levitical  priests  were  many,  as  death 
caused  the  need  of  continually  new  ones  being  appointed 
in  succession.  Christ  dies  not,  and  so  hath  a  priesthood 
which  passes  not  from  one  to  another,  were— Gieek, 
"are  made."  many  — one  after  another;  opposed  to 
His  "unchangeable  (that  does  not  pass  from  one  lo 
another)  priesthood"  (v.  21).  not  suffered  to  continue- - 
Greek,  "hindo-cd  from  permanently  continuing,"  viz., 
in  the  priestliood.  34.  he— emphatic;  Greek,  IlhaselJ 
So  in  Psalm  110.  4,  "Thou  art  a  priest;"  singular, 
not  priests,  "many."  contlntieth— GrreeA,  simple  verl,), 
not  the  compound  as  in  v.  23.  "Remainetli,"  viz.,  in  life. 
unchangeable— GreeA,  "hatli  His  priesthood  unchange- 
able ;"   not  passing  from   one   to   another,  intransmissible 


Christ's  Priesthood  Jar  above  Aaron's, 


HEBREWS  VIII. 


whose  Office  has  been  Abolished. 


Therefore  no  earthly  so-called  apostolic  succession  of 
priests  are  His  vicegerents.  The  Jewish  priests  had  suc- 
cessc/rs  in  ofQce,  because  "  they  could  not  continue  by  rea- 
son of  death."  But  this  man,  because  He  livetli  ever,  hath 
no  successor  in  office,  not  even  Peter  (1  Peter  5.  1).  !J5. 
■Wherefore — Greek,  "Whence;"  inasmuch  as  "He  re- 
maineth/or  ever."  also— as  a  natural  consequence  flow- 
lixj  from  the  last,  at  the  same  time  a  new  and  higher  thing. 
[AiiFORD.]  save— His  very  name  jEsrs  [v.  22)  meaning 
Saviour— to  tlie  vitterinost— altogether,  perfectly,  so  that 
nothing  should  be  wanting  afterwards  for  ever.  [Titt- 
siANiSr.]  It  means  "in  any  wi.se,"  "utterly,"  in  Luke  13. 
11.  come  unto  Goil— by  faith.  Ijy  i\inx—throiig?i  Him  as 
their  mediating  Priest,  instead  of  through  the  Levitical 
priests,  seeing  lie  ever  llvefh— resuming  "  He  continueth 
ever,"  v.  21;  therefore  "  He  is  able  to  the  uttermost;"  He 
Is  not,  like  the  Levitical  priest,  prevented  by  death,  for 
"He  ever  liveth"  (r.  23).  to  make  intercession— There 
was  but  the  07ie  offering  on  eartli  once  for  all.  But  tlio  in- 
tercession for  us  in  the  heavens  (v.  26)  is  ever  continuing, 
whence  the  result  follows,  that  we  can  never  I)e  separated 
from  the  love  of  God  in  Christ.  He  inlerccdes  only  for 
those  who  come  unto  God  through  Him,  not  for  the  unbe- 
lieving world  (John  17.  9).  As  samples  of  His  intercession, 
of.  the  pro;jAea'cai  descriptions  in  the  Old  Testament.  "By 
an  humble  omnipotency  (for  it  was  by  His  Jiumiliation  that 
He  obtained  all  power),  or  omnipotent  humility,  appear- 
ing in  the  presence,  and  presenting  His  postulations  at 
the  throne  of  God.  [Bishop  Pearson.]  He  was  not  only 
the  offering,  but  the  priest  wlio  offered  it.  Tlierefore,  He 
has  bcconie  not  only  a  sacrifice,  but  an  intercessor;  His 
intercession  being  founded  on  His  voluntary  offering  of 
Himself  without  spot  to  God.  We  are  not  only  then  in 
virtue  of  His  sacrifice  forgiven,  but  in  virtue  of  the  inter- 
cession admitted  to  favour  and  grace.  [Archbishop 
Magee.]  36,  sncH— as  is  above  described.  The  oldest 
MSS.  read,  "also."  "For  to  vs  (as  sinners;  empliatical) 
there  was  also  becoming  (besides  tlie  other  excellencies  of 
our  High  Priest)  such  an  Higli  Priest."  Ixoly—jnons  (a 
distinct  Greek  word  from  tliat  for  holy,  which  latter  im- 
plies consecralion)  towards  God  ;  perfectlj'  answering  God's 
will  in  reverent  piety  (Psalm  16. 10).  liarmless — lit.,  "  free 
from  evil  "  and  guile,  in  relation  to  Himself,  imtletilejl — 
not  defiled  by  stain  contracted  from  otliers,  in  relation  to 
men.  Temptation,  to  which  He  was  exposed,  left  no  trace 
of  evil  in  Him.  separate— rather,  "separated  from  sin- 
ners," vi2.,  in  His  heavenlj'  state  as  our  Higli  Priest  abovp, 
after  He  had  been  pa^-ted  from  the  earth,  as  the  Levitical 
high  priest  was  separated  from  the  people  in  the  sanctu- 
ary (whence  he  was  not  to  go  out),  Leviticus  21. 12.  Though 
justifying  through  faith  the  ungodly.  He  liatli  no  contact 
witli  tliem  as  such.  He  is  lifted  above  our  sinful  commu- 
nity, being  "  made  higher  tlian  the  heavens,"  at  the  same 
time  that  He  makes  believers  as  such  (not  as  sinners),  "to 
sit  together  (with  Him)  in  heavenly  places  "  (Ephesians 
2.  6).  Just  as  Moses  on  the  mount  was  separated  from  and 
above  the  people,  and  alone  with  God.  This  proves  Jesus 
is  God.  "Tliougii  innumerable  lies  have  been  forged 
against  the  venerable  Jesus,  none  dared  to  charge  Him 
■with  any  intemperance."  [Origen.]  made — Jesus  was 
higher  before  (John  17.  5),  and  as  tlio  God-MAX  was  made 
so  bj'  tlie  Fatlier  after  His  humiliation  (cf.  cli.  1. 4).  higlier 
tlian  fe5»c  Heavens— for  "  He  passed  through  (so  the  Greek) 
the  heavens"  (ch.  4.  14).  37.  dally— "day  by  day."  Tlie 
priests  cJ!a)72/ offered  sacrifices  (ch.  9.  0;  10.11;  Exodus  29. 
3S-42).  The  high  priests  took  part  in  these  daily-offered 
sacrifices  only  on  festival  days;  but  as  tliey  represented 
the  whole  priesthood,  tlie  daily  offerings  are  here  attrib- 
uted to  them;  their  exclusive  function  was  to  offer  the 
atonement  "  once  every  year  "  (ch.  9. 7),  and  "  year  by  year 
continually  "  (ch.  10.  1).  The  "  daily  "  strictly  belongs  to 
Christ,  not  to  the  high  priests,  "  who  needeth  not  daily,  as 
those  high  priests  (year  by  year,  and  their  subordinate 
priests  daily),  to  offer,"  &c.  offer  up— The  Greek  term  is 
peculiarly  used  of  sacrifices  for  sin.  The  high  priest's 
double  offering  on  the  day  of  atonement,  the  bullock  for 
himself,  ana  the  goat  for  the  people's  sins,  had  its  coun- 
terpart in  the  TWO  lambs  offered  daily  by  the  ordinary 
468 


priests,  tills  lie  did— not  "died  first  for  His  own  sins  and 
tlien  the  people's,"  but  for  the  people' s  only.  The  negation 
is  twofold :  He  needeth  not  to  offer  (1)  daily ;  nor  (2)  to  offer 
for  His  own  sins-also;  for  He  offered  Himself  a  spotless 
sacrifice  (v.  26 ;  ch.  4. 15).  The  sinless  alone  could  offer  for 
the  sinful,  once— ratlier  as  Greek,  "once  for  all."  The 
sufliciency  of  the  one  sacrifice  to  atone  for  all  sins /or  ever, 
resulted  from  its  absolute  spotlessness.  38.  For — Reason 
for  tiie  difference  stated  in  v.  27,  ioetween  His  one  sacrifice 
and  their  oft-repeated  sacrifices,  viz.,  because  of  His  en- 
tire freedom  from  the  sinful  infirmity  to  which  they  are 
subject.  He  needed  not,  as  they,  to  offer  for  His  own  sin  ; 
and  being  now  exempt  from  death  and  "perfected  for 
evermore,"  He  needs  not  to  repeat  His  saci-iflce.  the  word 
— "  the  word  "  confirmed  by  "  the  oath."  -whi cli— which 
oath  was  after  the  law,  viz.,  in  Psalm  110.  4,  abrogating  the 
preceding  law-priesthood,  the  son— contrasted  with 
"men."  consecrated — Greek,  "  n:iade  perfect"  once  for 
all,  as  in  ch.  2. 10 ;  5.  9,  Notes.  Opposed  to  "  liaving  infirm- 
ity." Consecrated  as  a  perfected  priest  by  His  perfected 
sacrifice,  and  consequent  anointing  and  exaltation  to  the 
right  hand  of  the  Fattier. 

CHAPTER  VIII. 

Ver.  1-13.  Christ,  the  High  Priest  in  the  True 
Sanctuary,  Superseding  the  Levitical  Priesthood  ; 
The  New  Renders  Obsolete  the  Old  Covenant.  1. 
the  sum— rather,  "the  principal  point;"  for  the  participle 
is  present,  not  past,  whicli  would  be  required  if  tlie  mean- 
ing were  "the  sum."  "The  chief  point  in  (or,  'in  the 
case;'  so  the  Greek,  ch.  9.  10, 15,  17)  the  things  which  we 
are  speaking,"  i(«.,  "wliich  are  being  spoken."  such— so 
transcendentlj'  pi'e-eminent,  viz.,  in  tills  respect,  that 
"  He  is  set  on  the  right  hand  of,"  &e.  Infinitely  above  all 
other  priests  in  this  one  grand  respect.  He  exercises  His 
priesthood  in  heaven,  not  in  the  earthly  "holiest  place" 
(cli.  10.  12).  Tlie  Levitical  high  priests,  even  when  they 
entered  tlie  Holiest  place  once  a  year,  only  stood  for  a 
brief  space  before  the  symbol  of  God's  throne  ;  but  Jesus  sits 
on  the  throne  of  the  Divine  Majesty  in  the  heaven  itself, 
and  this  for  ever  (ch.  10.  11,  12).  3.  minister— The  Greek 
term  implies  priestly  ministry  in  the  temple,  tlie  sanctu- 
ary—Gj-ee/c,  "  tlie  holy  places  ;"  the  Holy  of  holies.  Here 
the  heavenly  sanctuary  is  meant,  the  true— the  arche- 
typal and  antitypical,  as  contrasted  witli  the  typical  and 
symbolical  (ch.  9.  24).  Greek  alethinos  (used  here)  is  op- 
posed to  that  whicli  does  not  fulfil  its  idea,  as  for  instance, 
a  type  ;  alethes,  to  that  which  is  untrue  and  unreal,  as  a  lie. 
Tlie  measure  of  alethes  is  reality ;  that  of  alethinos,  ideality. 
In  alethes  the  idea  corresponds  to  tlie  thing ;  in  alethinos, 
the  thing  to  the  idea.  [Kaljus  in  Alford.]  taliernacle 
— (Ch.  9. 11.)  His  body.  Through  His  glorified  body  as  the 
tabernacle,  Christ  passes  into  the  heavenly  "Holy  of 
holies,"  the  immediate  immaterial  presence  of  God,  where 
He  intercedes  for  us.  This  tabernacle  in  which  God 
dwells,  is  where  God  in  Christ  meets  us  who  are  "  mem- 
bers of  His  body,  of  His  flesh,  and  of  His  bones."  This 
tabernacle  answers  to  the  heavenly  Jerusalem,  where 
God's  visible  presence  is  to  be  manifested  to  His  perfected 
saints  and  angels,  who  are  united  in  Christ  the  Head; 
in  contradistinction  to  His  personal  invisible  Tpreaence  in 
tlie  Holy  of  holies  unapproachable  save  to  Christ.  John 
1. 14,  "Word  ,  .  .  dwelt  among  us,"  Greek,  "tabernacled." 
pitched — Greek,  "  fixed"  firmly,  not  man — as  Moses  (v. 
5).  3.  For— Assigning  liis  reason  for  calling  him  "minis- 
ter of  the  sanctuary"  (v.  2).  somewhat— He  does  not  offer 
again  His  once  for  all  completed  sacrifice.  But  as  the 
higli  priest  did  not  enter  the  Holy  place  without  blood,  so 
Christ  has  entered  the  heavenly  Holy  place  with  His  own 
blood.  That  "blood  of  sprinkling"  is  in  heaven.  And 
is  thence  made  effectual  to  sprinkle  believers  as  the  end 
of  their  election  (1  Peter  1.  2).  The  term  "consecrate"  as 
a  priest,  is  lit.,  to  fill  the  hand,  implying  that  an  offering 
Is  given  into  the  hands  of  the  priest,  which  it  is  his  duty 
to  present  to  God.  If  a  man  be  a  priest,  he  must  have 
some  gift  in  his  hands  to  offer.  Therefore,  Christ,  as  a 
priest,  has  His  blood  as  His  oblation  to  offer  befor«)  God 


Aaron's  Priesthood  Abolished, 


HEBREWS  VIII. 


and  a  New  Covenant  Made 


♦.  Implying  that  Christ's  priestly  office  is  exercised  in 
heaven,  not  in  earth;  in  the  power  of  His  resurrection 
life,  not  of  His  eartlily  life.  For— The  oldest  MSS.  read, 
"accordingly  then."  If,  Ac— "if  He  were  on  earth,  He 
VDuld  not  even  (so  the  Greek)  be  a  priest"  (cf.  ch.  7.  13,  14); 
^■.lerefore,  certainly,  could  not  exercise  the  high  priestly 
function  in  the  earthly  Holy  of  holies,  seeing  that,  &c. 
"since  there  are"  already,  and  exist  now  (the  temple 
service  not  yet  being  set  aside,  as  it  was  on  the  destruc- 
tion of  .Jerusalem),  "  those  (the  oldest  MSS.  omit '  priests') 
wlio  ofTor  the  (appointed)  gifts  according  to  (the)  law." 
Therefore,  His  sacerdotal  "ministry"  must  be  "in  the  heav- 
ens," net  on  earth  (v.  1).  "If  His  priesthood  terminated  on 
the  earth.  He  would  not  even  be  a  priest  at  all."  [Ben- 
OEL.]  I  conceive  that  the  denial  hereof  Christ's  priest- 
hood on  earth,  does  not  extend  to  the  sacrifice  on  the  cross 
which  He  offered  as  a.  priest  on  earth;  but  applies  only  to 
the  crowning  work  of  His  priestliood,  the  bringincj  of  the 
blood  into  the  Holy  of  holies,  which  He  could  not  have  done 
in  the  earthly  Holy  of  holies,  as  not  being  an  Aaronic 
priest.  The  place  (the  heavenly  Holy  of  holies)  was  as 
essential  to  the  atonement  being  made  as  tlie  oblation 
(the  blood).  The  body  was  burnt  without  the  gate;  but 
the  sanetiflcation  was  eflected  by  the  presentation  of  tUe 
blood  within  the  sanctuary  by  tlie  high  priest.  If  on 
eartli.  He  would  not  be  a  priest  in  the  sense  of  the  law  of 
Moses  ("  according  to  the  law"  is  emphatic).  5.  Wlio— 
viz.,  the  priests,  serve  unto  tlie  example— not  "  after  the 
example,"  as  Bexgel  explains.  But  as  in  ch.  13.  10, 
"serve  the  tabernacle,"  i.  e.,  do  it  service:  so  "serve  (the 
tabernacle  which  is  but)  the  outline  and  shadow."  The 
Greek  for  "example"  is  here  taken  for  the  sketch,  copy,  or 
suggestive  representation  of  the  heavenly  sanctuary,  which 
is  the  antltypical  reality  and  primary  archetype.  "The 
mount''  answers  to  heaven,  ch.  12.  22.  atlnionlsSiecl- The 
Greek  especially  applies  to  Divine  responses  and  commands, 
to  m.ais.e— perfectly :  so  the  Greek.  See— Take  heed  ;  accu- 
rately observing  the  pattern,  that  so  thou  mayest  make, 
<fcc.  saitli  lie— God.  tHe  imtterii— an  accurate  represen- 
tation, presented  in  vision  to  Moses,  of  the  heavenly  real 
sanctuary.  Thus  the  earthly  tabernacle  was  copy  of  a 
copy;  but  the  latter  accurately  representing  the  grand 
archetypical  original  in  heaven  (Exodus  2-5.  10).  6.  no-»v 
— not  time;  but  "as  it  is."  move  excellent  ministry — 
than  any  earthly  ministry,  by  Iioav  mueli— in  propor- 
tion as.  Mediator— Coming  between  us  and  God,  to  carry 
into  efTcct  God's  covenant  with  us.  "The  messenger 
(angel)  of  the  covenant."  -^vliicli — Greek,  "one  which" 
[Alfokd]:  inasmuch  as  being  one  ivhich,  &q.  estaljllslied 
— Greek,  "enacted  as  a  law."  So  Romans  8.  27,  "law  of 
failh;"  and  8.2;  9.  31,  apply  "law"  to  the  Gospel  cove- 
nant. It  is  implied  hereby,  the  Gospel  is  founded  on  the 
law,  in  the  spirit  and  essence  of  the  latter,  upon— rest- 
ing upon,  better  promises — enumerated  v.  10,  11.  The 
Old  Testament  promises  were  mainly  of  earthly,  the  New 
Testnment  promises,  of  heavenly  blessings:  the  exact 
fulfilment  of  the  earthly  promises  was  a  pledge  of  the 
fulfllmont  of  the  heavenly.  "  Like  a  physician  who  pre- 
scribes a  certain  diet  to  a  patient,  and  then  when  the 
pati?nt  is  l)eginning  to  recover,  changes  the  diet,  per- 
mitting what  he  had  before  forbidden;  or  as  a  teacher 
gives  his  pupil  an  elementary  lesson  at  first,  preparatory 
to  leading  him  to  a  higher  stage:"  so  Rabbi  Albo  in  his 
Ikkarim.  CI'.  Jeremiah  7.  21,  22,  which  shows  tliat  God's 
original  design  in  the  old  covenant  ritual  system  was, 
that  it  should  be  paedagogical,  as  a  schoolmaster  leading 
and  preparing  men  for  Christ.  7.  Same  reasoning  as  in 
oh,  7.  11.  faultless — perfect  In  all  its  parts,  so  as  not  to  be 
found  fault  with  as  wanting  anj'thing  which  ought  to  bo 
there:  answering  all  the  purposes  of  a  law.  The  law  in 
Its  morality  was  blameless,  Greek  amomos ;  l)Ut  in  saving  us 
It  was  defective,  and  so  not  faultless,  Greek  amemptos, 
should  no  place  have  been  sought — as  it  has  to  be  now; 
and  as  it  Is  sought  in  the  prophecy  (v.  8-11).  Tlie  old  cove- 
nant would  have  anticipated  all  man's  wants,  so  as  to 
give  no  occasion  for seeWnj/ something  more  perfectly  ade- 
quate. Cf.  on  the  phrase  "place  .  .  .  sought,"  cli.  12.  17. 
8.  finding:  fault  -viith  tliem— the  people  of  the  old  cove- 


nant, who  were  not  made  "  faultless"  by  it  (r.  7);  and 
whose  disregard  of  God's  covenant  made  Him  to  '  regard 
them  not"  {v.  9).  The  law  is  not  in  itself  blamed,  but  the 
people  who  had  not  observed  it.  he  saitli— (Jeremiah  31. 
31-31;  cf.  Ezekiel  11.  19;  36.  23-27.)  At  Rama,  the  head- 
quarters of  Nebuzaradan,  whither  the  captives  of  Jerusa- 
lem had  been  led,  Jeremiah  uttered  this  prophecy  of 
Israel's  restoration  under  another  David,  whereby  Rachel, 
wailing  for  her  lost  children,  shall  be  comforted  ;  literally 
in  part  fulfilled  at  the  restoration  under  Zerubbabel,  and 
more  fully  to  be  hereafter  at  Israel's  return  to  their  own 
land;  spiritually  fulfilled  in  the  Gospel  covenant,  where- 
by God  forgives  absolutely  His  people's  sins,  and  writes 
His  law  by  His  Spirit  on  the  hearts  of  believers,  the  true 
Israel.  "This  propliecy  forms  the  third  part  of  the  third 
trilogy  of  the  three  great  trilogies  into  which  Jeremiah's 
prophecies  maj'  be  divided:  Jeremiah  21.-25.,  against  the 
shepherds  of  the  people  ;  26.-29.,  against  the  false  prophets ; 
30.  and  31.,  the  book  of  restoration."  [Delitzsch  in  Al- 
FORD.]  Behold,  the  days  come — Tlie  frequent  formula 
introducing  a  Messianic  prophecj'.  make— CrecA;,  "per- 
fect;" "consummate."  A  suitable  expression  as  to  the 
new  covenant,  which  perfected  what  the  old  could  not  (cf. 
end  of  V.  9,  with  end  of  v.  10).  Israel  .  .  .  Judah— there- 
fore, t^ie  ten  tribes,  as  well  as  Judah,  share  in  the  new 
covenant.  As  both  shared  the  exile,  so  both  shall  share 
the  literal  and  spiritual  restoration.  9.  Not  according 
to — verj'^  different  from,  and  far  superior  to,  the  old  cove- 
nant, which  only  "worked  wrath"  (Romans  4. 15)  through 
man's  "not  regarding"  it.  The  new  covenant  enables 
us  to  obey  by  the  Spirit's  inward  impulse  producing  love 
because  of  the  forgiveness  of  our  sins,  made  -ivith— 
rather  as  Greek,  "to:"  the  Israelites  being  only  recipi- 
ents, not  co-agents  [At^fokd]  lelth  God.  I  took  them  by 
tJie  hand— as  a  father  takes  his  cliild  b5'  the  hand  to 
support  and  guide  his  steps.  "There  are  three  periods: 
(1.)  that  of  the  promise;  (2.)  that  of  the  pa?dagogical  in- 
struction;  (3.)  that  of  fulfilment."  [Bexgel.]  The  second, 
that  of  tlie  panlagogical  pupilage,  began  at  the  exodus 
from  Egypt.  I  regarded  thcjn  not — English  Version, 
Jeremiah  31.32,  translates,  "  Although  J  tca,<!  an  husband 
unto  them."  St.  Paul's  translation  here  is  supported 
bj'  LXX.,  Syriac,  and  Gesenius,  and  accords  with  tlie 
kindred  Arabic.  The  Hebrews  regarded  not  God,  so 
God,  in  righteous  retribution,  regarded  them  not.  On 
"continued  not  in  my  covenant,"  Schelling  observes: 
The  law  was  in  fact  the  mere  ideal  of  a  religious 
constitution:  in  practice,  the  Jews  were  throughout, 
before  the  captivity,  more  or  less  polytheists,  except 
in  the  time  of  David,  and  the  first  years  of  Solomon  [the 
type  of  Messiah's  reign.]  Even  after  the  return  from 
Babylon,  to  idolatry,  there  succeeded  what  was  not  much 
better,  formalism  and  hypocrisy  (Matthew  12.  43).  The 
law  was  (1.)  a  typical  picture,  tracing  out  the  features  of 
the  glorious  Gospel  to  be  revealed  ;  (2.)  it  had  a  delegated 
virtue  from  the  Gospel,  which  ceased,  therefore,  when  the 
Gospel  came.  10.  make -^vitli — Greek,  "  m^lzc  unto."  Is- 
rael—Comprising the  before  disunited  (v.  8)  ten  tribes 
kingdom,  and  that  of  Judah.  They  are  united  in  the 
spiritual  Israel,  the  elect  Church,  now:  they  shall  be  so 
in  the  literal  restored  kingdom  of  Israel  to  come.  I  ivill 
put— W.,  "(I)  giving."  This  is  the  first  of  the  "better 
promises"  (»;.  6).  mind— their  intelligent  faculty.  In— 
rather,  "on  their  hearts."  Not  on  tables  of  stone  as  the 
law  (2  Corinthians  3.  S).  •%%-vUc— Greek,  "Inscribe."  I  will 
be  to  tlicm  a  God,  etc.— Fulfilled  first  in  tlie  outward 
kingdoiii  of  God.  Next,  in  tlie  inward  Gospel  kingdom. 
Thirdly,  in  the  kingdom  at  once  outward  and  inward,  the 
spiritual  being  manifested  outwardly  (Revelation  21.  3), 
Cf.  a  similar  progression  as  to  the  priesthood  (1.)  Exodus 
19.  6;  (2.)  1  Peter  2.  5;  (3.)  Isaiah  61.  6;  Revelation  1.  0, 
Tills  progressive  advance  of  the  significance  of  the  Old 
TestamcMit  institutions,  &c.,  says  TnoLUCK,  shows  the 
transparency  mn\  prophetic  character  which  runs  tlirongh- 
out  the  whole.  11.  Second  of  the  "better  promises"  (v, 
6),  they  shall  not  — "they  shall  not  have  to  teach," 
[ALFonn.]  his  nelghbonr — So  Vulgate  rends;  but  the 
oldest  MSS.  have  "  his  (fellow)  citizen."   brother— a  closer 

459 


Itiferiorily  of  the  Old  to  the  Neva  Covenant.  HEBEEWS  IX.  The  Blood  of  Bulls  and  Goatt  of  no  AvaU. 


and  more  endearing  relation  than  fellow- citizen,  from 
the  least  to  tUe  greatest— Crree/c,  "from  tlie  little  one  to 
the  great  one."  Zecliaiiali  12.  8,  " He  that  is  feeble  among 
them  shall  be  as  David."  Under  the  old  covenant,  the 
priest's  lips  were  to  keep  knowledge,  and  at  his  mouth 
the  people  were  to  seek  the  law:  under  the  new  cove- 
nant, tlie  Holy  Spirit  teaches  every  believer.  Not  that 
the  mutual  teaching  of  brethren  is  excluded  whilst  the 
covenant  is  being  promulgated ;  but  when  once  the  Holy 
Spirit  shall  have  fully  taught  all  the  remission  of  their 
sins  and  inward  sauctification,  then  there  shall  be  no  fur- 
ther need  of  man  teaching  his  fellow-man.  Cf.  1  Thessa- 
lonians  4.9;  5. 1,  an  earnest  of  that  perfect  state  to  come. 
On  the  way  to  that  perfect  state  every  man  should  teach 
his  neighbour.  "The  teaching  is  not  hard  and  forced, 
because  grace  renders  all  teachable ;  for  it  is  not  the  min- 
istry of  the  letter,  but  of  the  spirit  (2  Corinthians  3.  6). 
The  believer's  firmness  does  not  depend  on  the  authority 
of  human  teachers.  God  Himself  teaches."  [Bexgel.J 
The  New  Testament  is  shorter  than  the  Old  Testament, 
because,  instead  of  the  details  of  an  outward  letter  law,  it 
gives  the  all-embracing  principles  of  the  spiritual  law 
written  on  the  conscience,  leading  one  to  spontaneous 
instinctive  obedience  in  outward  details.  None  save  the 
Lord  can  teach  effectually,  "know  the  Lord."  lH.  For, 
&c.— The  third  of  "the  better  promises"  (i'.  6).  The  for- 
giveness of  si7is  is,  and  will  be,  the  root  of  tliis  new  state 
of  inward  grace  and  knowledge  of  the  Lord.  Sin  being 
abolished,  sinners  obtain  grace.  I  will  be  merciful — 
Greek,  "propitious;"  tlie  Hebrew  "salach"  is  always 
used  of  God  only  in  relation  to  men.  and  their  in- 
iquities— Not  found  in  Vulgate,  Syriac,  Coptic,  and  one 
oldest  Greek  MS. ;  but  most  oldest  MSS.  have  the  words 
(cf.  ch.  10.  17).  remember  no  mox'e — Contrast  the  law,  ch. 
10.3.  13.  Ue— God.  made  .  .  .  old— "hatli  (at  the  time 
of  speaking  tlie  prophecy)  antiquated  tlie  first  covenant." 
From  the  time  of  God's  mention  of  a  new  covenant  (since 
God's  words  are  all  realities)  the  first  covenant  might  be 
regarded  as  ever  dwindling  away,  until  its  complete  abo- 
lition on  the  actual  introduction  of  tlie  Gospel.  Both 
covenants  cannot  exist  side  by  side.  Mark  liow  verbal 
inspiration  is  proved  in  Paul's  argument  turning  wliolly 
on  the  one  word  "new '"  (covenant),  occurring  but  once 
in  the  Old  Testament,  tliat  wUicli  decay etU—GreeA;, 
"  that  which  is  being  antiquated,"  viz.,  at  tlie  time  when 
Jeremiah  spake.  For  in  Paul's  time,  according  to  his 
view,  the  new  had  absolutely  set  aside  tlie  old  covenant. 
The  Greek  for  (Kaine)  New  (Testament)  implies  that  it  is 
of  a  different  kind  and  supersedes  the  old :  not  merely  recent 
{Greek,  nea).    Cf.  Hosea  3.  4,  5. 

CHAPTER    IX. 

Ver.  1-28.  Inferiority  of  the  Old  to  the  New  Cove- 
nant IN  the  Means  of  Access  to  God  :  The  Blood  of 
Bulls  and  Goats  of  no  Real  Avail  :  The  Blood  of 
Christ  All-sufficient  to  Purge  awav  Sin,  whence 
Flows  our  Hope  of  His  Appearing  again  for  our 
Perfect  Salvation,  l.  Tlien  verily— G'reeA,  "accord- 
ingly then."  Resuming  the  subject  from  cb.  8.  5.  In  ac- 
cordance with  the  command  given  to  Moses,  "the  first 
covenant  had,"  &c.  liad— not  "  has,"  for  as  a  covenant  it 
no  longer  existed,  though  its  rites  were  observed  till  the 
destruction  of  Jerusalem,  ordlnanca*— of  Divine  right  and 
institulion.  service— worship,  a  worldly  sanctuary— 
Greek,  "its  {lit.,  <7ie)  sanctuary  worldly,"  mundane:  con- 
sisting of  the  elements  of  the  visible  world.  Contrasted 
Witli  the  heavenly  sanctuary.  Cf.  v.  11,  12,  "not  of  this 
building,"  v.  24.  Material,  outward,  perishing  (however 
precious  its  materials  were),  and  also  defective  relig- 
iously. In  V.  2-5,  "the  worldly  sanctuary"  is  discussed;  in 
V.  6,  ifcc,  the  "  ordinances  of  worship."  The  outer  tabernacle 
the  Jews  believed,  signified  tJiU  world ;  the  Holy  of  holies, 
heaven.  Josephus  calls  the  outer,  divided  into  two  parts] 
"  a  secular  and  common  place,"  answering  to  "  the  earth 
and  sea;"  and  the  inner  holiest  place,  the  third  part,  ap- 
propriated to  God  and  not  accessible  to  men.    a.  Defining 

the  worldly  tabernacle."  a  tabernacle— "  the  taber- 
460 


nacle."  made— built  and  furnished,  the  first— the  an- 
terior tabernacle,  candlestick  .  .  .  table — Typifying 
light  and  life  (Exodus  25.  31-39).  The  candlestick  consisted 
of  a  shaft  and  six  brandies  of  gold,  seven  in  all,  the  bowls 
made  like  almonds,  with  a  knop  and  a  flower  in  one 
branch.  It  was  carried  in  Vespasian's  triumph,  and  the 
figure  is  to  be  seen  on  Titus'  arch  at  Ilcmie.  The  table  of 
shittim  wood,  covered  with  gold,  was  for  the  sliew-bread 
(Exodus  25.23-30).  shew-bread— a^,  "the  setting  forth 
of  the  loaves,"  i.  e.,  the  loaves  set  forth  :  "  the  show  of  the 
bread."  [Alford.]  In  theouter  holy  place :  so  tlie  Euchar- 
ist continues  until  our  entrance  into  the  heavenly  Holy 
of  holies  (1  Corinthians  11.  26).  ■tvhicli,  etc.—"  wliith  (tab- 
ernacle) is  called  the  holy  place,"  as  distinguished  from 
"  the  Holy  of  holies."  3.  And— G>-eeA,  "But."  after— be- 
hind :  within,  second  veil- Tliere  were  two  veils  or  cur- 
tains, one  before  the  Holy  of  holies  (catapetasma),  here 
alluded  to,  the  other  before  the  tabernacle  door  {calumma). 
called — as  opposed  to  "the  true."  4.  golden  censer — 
The  Greek  must  not  be  translated  "altar  of  incense,"  for  U 
was  not  in  "the  holiest "  place  " after  the  second  veil," 
but  in  "the  holy  place;"  but  as  in  2  Chronicles  26.19, 
and  Ezekiel  8. 11,  "censer:"  so  Vtdgate  atid  Syriac.  This 
GOLDEN  censer  was  only  used  on  the  day  of  atonement 
(other  kinds  of  censers  on  other  days),  and  is  therefore 
associated  with  the  holiest  place,  as  being  taken  into  it 
on  that  anniversary  by  the  high  priest.  The  expression 
"which  had,"  does  not  mean  that  the  golden  censer 
was  deposited  there,  for  in  tliat  case  the  high  priest 
would  have  had  to  go  in  and  bring  it  out  before  burn- 
ing incense  in  it;  but  tliat  tlie  golden  censer  was  one 
of  the  articles  belonging  to,  and  used  for,  the  yearly 
service  in  tlie  holiest-  place.  He  virtually  supposes 
(without  specifying)  the  existence  of  tlie  "altar  of 
incense  "  in  the  anterior  lioly  place,  by  mentioning  the 
golden  censer  filled  witli  incense  from  it:  the  incense 
answers  to  tlie  prayers  of  the  saints;  and  the  altar 
thougli  outside  tiie  lioliest  place,  is  connected  witli  it 
(standing  close  by  the  second  veil,  directly  before  the  ark  of  the 
covenant),  even  as  we  find  an  antitypical  altar  in  heaven. 
The  rending  of  tlie  veil  by  Christ  has  brought  the  anti- 
types to  the  altar,  candlestick,  and  shew-bread  of  tlie  an- 
terior holy  place  into  the  holiest  place,  heaven.  In  1 
Kings  6.  22,  Hebrew,  the  altar  is  said  to  belong  to  the  oracle, 
or  lioliest  place  (cf.  Exodus  30.  6).  arlt— of  shittim  wood, 
i.  e.,  acacia.  Not  in  tlie  second  temple,  but  in  its  stead 
was  a  stone  basement  (called  "  the  stone  of  foundation"), 
three  fingers  liigh.  pot— "golden,"  added  in  the  LXX., 
and  sanctioned  by  Paul,  manna— An  omer,  each  man's 
daily  portion.  In  1  Kings  8.  9;  2  Chronicles  5. 10,  it  is  said 
there  was  nothing  in  tlie  ark  of  Solomon's  temple  save 
the  two  stone  tables  of  the  law  put  in  by  Moses.  But  the 
expression  that  there  was  nothing  then  therein  save  the 
two  tables,  leaves  the  inference  to  be  drawn  that  formerly 
there  were  the  other  things  mentioned  by  the  Rabbis  and 
by  Paul  here,  tlie  pot  of  manna  (the  memorial  of  God's 
providential  care  of  Israel)  and  the  rod  of  Aaron  (the 
memorial  of  the  lawful  priesthood.  Numbers  17.  i,  5,  7, 
10).  Tlie  expressions  "  before  the  Lord,"  Exodus  16.  82, 
and  "  before  the  testimony,"  Numbers  17.  10,  thus  mean, 
"in  the  ark."  "  In,"  however,  may  be  used  here  (as  the 
corresponding  Hebrew  word)  as  to  things  attached  to  the 
ark  as  appendages,  as  the  book  of  the  law  was  put  "  in  the 
side  of  tlie  ark,"  and  so  the  golden  jewels  offered  by  the 
Philistines  (1  Samuel  6.  8).  tables  of  the  covenant— (Deu- 
teronomy 9.  9 ;  10.  2.)  5.  over  it— over  "  the  ark  of  the 
covenant."  clicrubim- representing  the  ruling  powers 
by  which  God  acts  in  the  moral  and  natural  world.  See 
my  A''ote,  Ezekiel  1.  6 ;  10.1.  Hence  sometimes  they  an- 
swer to  the  ministering  angels;  but  mostly  to  the  elect 
redeemed,  by  whom  God  shall  hereafter  rule  the  world 
and  set  forth  His  manifold  wisdom :  redeemed  humanity, 
combining  in,  and  with  Itself,  the  highest  forms  of  subordi- 
nate creaturely  life  ;  not  angels.  They  stand  on  the  mercy- 
seat,  and  on  that  ground  become  the  habitation  of  God, 
from  which  His  glory  is  to  shine  upon  the  world.  They 
expressly  say.  Revelation  5.  8-10,  "  Thou  hast  redeemed 
U8."    They  are  there  distinguished  from  the  angels,  and  as- 


The  Sacrifices  of  the  Law 


HEBREWS   IX. 


far  Ihj'erior  to  that  of  Christ. 


soclated  with  the  elders.  They  weve  of  one  piece  with 
the  mercy-seat,  even  as  the  Churcli  is  one  with  Christ: 
tfieir  sole  standing  is  on  the  blood-sprinkled  mercy-seat; 
they  gaze  down  at  it  as  the  redeemed  shall  for  ever;  they 
are  "the  habitation  of  God  througli  the  Spirit."  of  glory 
— ^The  cherubim  were  bearers  of  the  Divine  glorj/,  whence, 
perhaps,  they  derive  their  name.  The  Shekinah,  or  cloud 
of  glory,  in  which  Jehovah  appeared  between  the  clieru- 
bim  over  the  mercy-seat,  tlie  lid  of  the  ark,  is  doubtless 
the  reference.  Tholuck  thinks  tiie  twelve  loaves  of  the 
shew-bread  represent  the  twelve  tribes  of  the  nation,  p?'e- 
sented  as  a  community  before  God  consecrated  to  Him 
[just  as  in  the  I^ord's  Supper  believers,  the  spiritual 
Israel,  all  partaking  of  tlie  one  bread,  and  becoming  one 
bread  and  one  body,  present  tliemselves  before  the  Lord 
as  consecrated  to  Him,  1  Corinthians  10.  10,  17J;  tlie  oil 
and  light,  the  pui'e  knowledge  of  the  Lord,  in  which  the 
covenant  people  are  to  shine  [the  seven  (lights),  implying 
perfection] ;  the  ark  of  the  covenant,  the  symbol  of  God's 
kingdom  in  -the  old  covenant,  and  representing  God 
dwelling  among  His  own;  the  ten  commandments  in 
the  ark,  the  law  as  the  basis  of  union  between  God  and 
man;  the  mercy-seat  covering  the  law  and  sprinkled 
with  the  blood  of  atonement  for  the  collective  sin  of  the 
people,  God's  mercy  [in  Christ]  stronger  than  the  law; 
Ihe  cherubim,  the  personified  [redeemed]  creation,  look- 
ing" down  on  the  mercy-seat,  where  God's  mercy,  and 
God's  law,  are  set  forth  as  the  basis  of  creation,  mercy- 
seat— GreeA,  "the  propitiatory:"  the  golden  cover  of  the 
ark,  on  which  was  sprinkled  tlie  blood  of  the  propitia- 
tory sacrifice  on  the  day  of  atonement ;  the  footstool  of 
Jehovah  ;  the  meeting-place  of  Him  and  His  people,  we 
cannot— conveniently:  besides  what  met  the  eye  in  the 
sanctuary,  there  were  spiritual  realities  symbolized  which 
it  would  take  too  long  to  discuss  in  detail,  our  chief  sub- 
ject at  present  being  the  priesthood  and  the  sacrifices. 
"Which"  refers  not  merely  to  the  cherubim,  but  to  all 
the  contents  of  the  sanctuary  enumerated,  v.  2-5.  6. 
The  use  made  of  the  sanctuary  so  furnished  bj-  the  high 
priest  on  the  anniversary  of  atonement,  ordained— ar- 
ranged. aHrays — twice  at  the  least  every  day,  for  the 
morning  and  evening  care  of  the  lamps,  and  ofTering  of 
incense  (Exodus  30.  7,  8).  went— &'J•ee^-,  "enter:"  present 
tense.  7.  once  every  year — The  tenth  day  of  the  seventh 
montli.  He  entered  within  tlie  veil  on  that  day  twice  at 
least.  Thus  "once"  means  hereon  the  one  occasion  only. 
The  two,  or  possibly  more,  entrances  on  that  one  day 
were  regarded  as  parts  of  the  one  whole,  not  without 
lilood — (Ch.  8. 3.)  offere*! — G»-eeA;,  "  olfers."  errors — Greek, 
"ignorances:"  "inadvertent  errors."  They  might  have 
known,  as  the  law  was  clearly  promulged,  and  they 
were  bound  to  study  it ;  so  that  their  ignovance  was  culp- 
able (cf.  Acts  3.  17 ;  Ephesians  ■!.  18 ;  1  Peter  1.  It).  Though 
one's  ignorance  may  mitigate  one's  punishment  (Luke 
12.  48),  it  does  not  wholly  exempt  from  punishment.  8. 
Tlie  Holy  Gliost— Moses  himself  did  not  comprehend  the 
typical  meaning  (1  Peter  1.  11,  12).  signifying— by  the 
typical  exclusion  of  all  from  tlie  holiest,  save  the  high 
priest  once  a  year,  tlie  Holiest  of  all— heaven,  the  anti- 
type, the  flrst  tabernacle — the  anterior  tabernacle,  rep- 
resentative of  the  whole  Levitical  system.  While  it  (\\\& 
first  tabernacle,  and  that  which  represents  the  Levitical 
system)  a^  yet  "has  a  standing"  (so  the  Greek,  i,  e.,haa 
continuance:  lasts),  the  way  to  heaven  (the  antitypical 
"lioliest  place")  is  not  yet  made  manijcst  (cf.  ch,  10.  19,  20). 
The  Old  Testament  economy  is  represented  by  the  holy 
place,  the  New  Testament  economy  by  the  Holy  of  holies. 
Redemption,  by  Christ,  lias  opened  the  Holy  of  holies 
(access  to  lieaven  hyfaithnow,  ch.  4. 10;  7. 19,  2o;  10.  19,  22; 
by  sight  hereafter,  Isaiah  aS.  21;  Revelation  11.  19;  21.  2,  3) 
to  all  mankind.  The  Greek  for  "  ndt  yef  (me po)  refers  to 
the  mind  of  the  Spirit:  the  Spirit  intimating  that  men 
should  not  think  the  way  was  yet  opened.  [Tittmann.] 
Tlie  Greek  negative,  ow  po,  would  deny  the  fact  objec- 
tively; me  po,  denies  tlie  thing  subjectively.  9.  Which 
—  "The  which,"  viz.,  anterior  tabernacle:  "as  being 
thni  which  was,"  &c.  [Ai.FOUD.j  tignve— Greek,  "  para- 
ble:"' a  parabolic  setting  forth  of  the  cl¥xracter  of  the  Old 


Testament,  for— "in  reference  to  the  existing  time."  Tlie 
time  of  the  temple  ivorship  really  belonged  to  the  Old 
Testament,  but  continued  still  in  Paul's  time  and  thai 
of  his  Hebreiv  readers.  "The  time  of  reformation"  {v.  10) 
stands  in  contrast  to  this,  "the  existing  time;"  though, 
in  reality,  "the  time  of  reformation,"  the  New  Testa- 
ment time,  was  now  present  and  existing.  So  "the 
age  to  come,'"  is  the  phrase  applied  to  the  Gospel,  be- 
cause it  was  present  only  to  believers,  and  its  fulness 
even  to  them  is  still  to  come.  Cf.  v.  11,  "good  things 
to  come."  in  vrhich— toberncecZe,  not  time,  according  to 
the  reading  of  the  oldest  MSS.  Or  <?'rt«Ato<e,  "According 
to  which"  parabolic  representation,  ov  figure,  were — Greek, 
"are."  gifts— unbloody  oblations,  could  n.ot— Greek, 
"cannot:"  are  not  able.  hl«n  tliat  did  the  service — 
any  worshipper.  The  Greek  is  latreuein,  serve  God,  which 
is  all  men's  duty;  not  leitourgein,  to  serve  in  a  ministerial 
office,  make  perfect — perfectly  remove  the  sense  Of  guilt, 
and  sanctify  inwardly  through  love,  as  pertaining  to 
the  conscience— "in  respect  to  the  (moral-religious)  con- 
sciousness." They  can  only  reach  as  far  as  the  outward 
flesli  (cf.  "cai-nal  ordinances,"  v.  10,  13,  It).  10.  Which 
—  sacrifices.  «iood— consisted  in  [Alford];  or,  have 
attached  to  them  only  things  which  appertain  to  the  use 
of  foods,  &c.  The  rites  of  meats,  <fcc.,  go  side  by  side 
tvith  the  sacrifices  [Tholuck  and  Wahl],  cf.  Colossians  2. 
16.  drinks— (Leviticus  10.  9;  11.  4.)  Usage  subsequently  to 
the  law  added  many  observances  as  to  meats  and  drinks, 
washings— (Exodus  29.  4.)  and  carnal  ordinances— One 
oldest  MS.,  Syriac  and  Coptic,  omit  "and."  "  Carnal  ordi- 
nances" stand  ill  apposition  to  "sacrifices"  (v.  9).  Carnal 
(outward,  aflfecting  only  the  flesh)  is  opposed  to  spiritual. 
Contrast  "fiesh"  with  "conscience"  (v.  13, 14).  imposed — 
as  a  burden  (Acts  15.  10,  28)  continually  pressing  heavy. 
until  the  time  of  reformation — Greek,  "the  season  of 
rectification,'''  when  the  reality  should  supersede  tlie  type 
(ch.  8.  8-12).  Cf.  "better,"  V.  23.  11.  But— in  contrast  to 
"  coiUd  not  make  .  .  .  perfect"  (v.  9).  Christ— The  Mes- 
siah, of  whom  all  the  prophets  foretold;  not  "Jesus" 
here.  From  whom  the  "reformation"  (t;.  10),  or  rectifica- 
tion, emanates,  which  frees  from  the  yoke  of  carnal  ordi- 
nances, and  which  is  being  realized  gradually  now,  and 
shall  be  perfectly  in  the  consummation  of  "  the  age  (world) 
to  come."  "Christ  .  .  .  High  Priest,"  exactly  answers  to 
Leviticus  4.  5,  "  the  priest  tliat  is  anointed."  an— rather, 
"  having  come  forward  (cf.  ch.  10. 7,  a  difTerent  Greek  word, 
picturesquely  presenting  Him  before  us)  as  High  Priest." 
The  Levitical  priests  must  tlierefore  retire.  Just  as  on 
the  day  of  atonement,  no  woi  k  was  done,  no  sacrifice  was 
oflfered,  or  priest  was  allowed  to  be  in  the  tabernacle  while 
the  high  priest  went  into  the  holiest  place  to  make  atone- 
ment (Leviticus  16. 17,  29).  So  not  our  righteousness,  nor 
any  other  priest's  sacrifice,  but  Christ  alone  atones ;  and  as 
the  liigh  priest  before  oflering  incense  had  on  common 
garments  of  a  priest,  but  after  it  wore  his  holy  garments 
of  "glory  and  beauty"  (Exodus  28.)  in  entering  the  holiest, 
so  Christ  entered  the  heavenly  holiest  in  His  glorified 
body,  good  things  to  come — Greek,  "Wiegood  things  to 
come,"  ch.  10. 1;  "better  promises,"  ch.  8.  6;  the  "eternal 
inheritance,"  V.  15;  1  Peler  1.4;  the  "things  hoped  for," 
ch.  11. 1.  by  a  tabernacle — Joined  with  "  He  entered." 
Translate,  "  Through  the  .  .  .  tabernacle"  (of  which  we 
know).  [Alford.]  As  the  Jewish  high  priest  psvssed 
through  the  anterior  tabernacle  into  the  holiest  place,  so 
Christ  passed  through  heaven  into  the  inner  abode  of  the 
unseen  and  unapproachable  God.  Thus,  "  the  tabernacle" 
here  is  the  heavens  through  whicli  He  passed  (Note,  ch.  4. 
14).  But  "  the  tabernacle"  is  also  the  glorified  body  of  Chritt 
(Note,  ch.  8.  2),  "  not  of  this  building"  (not  of  the  mere 
natural  "creation,  but  of  the  spiritual  and  heavenly,  </i« 
new  creation"),Xihe  Head  Of  the  mystical  body,  the  Church. 
Through  this  glorified  body  He  passes  into  the  heavenly 
holiest  place  (v.  24),  the  immaterial,  unapproachable  pres- 
ence of  God,  where  He  Intercedes  for  us.  His  glorified 
body,  as  the  meeting-place  of  God  and  all  Christ's  re- 
deemed, and  the  angels,  answers  to  the  heavens  through 
which  He  passed,  and  passes.  His  body  is  opposed  to  the 
tabernacle,  as  His  blood  to  the  blood  of  goats,  Ac.   greater 

461 


The  Sacrifices  of  the  Law 


HEBREWS  IX. 


far  Inferior  to  that  of  Christ. 


—as  contrasted  with  the  small  dlmeusioiis  of  the  earthly- 
anterior  tabernacle,  more  perfect— Eflective  in  giving 
pardon,  peace,  sanctiflcation,  and  access  to  closest  com- 
munion with  God  (cf.  V.  9;  ch.  10.  1).  «ot  maile  witix 
hands— but  by  the  Lord  Himself  (ch.  8.  2).  la.  Neitlier— 
"Nor  yet."  by— "through;"  as  the  means  of  His  ap- 
proach, goats  ,  .  .  calves— Not  a  bullock,  such  as  the 
Levitical  high  priest  offered  for  himself,  and  a  goat  for 
the  people,  on  the  day  of  atonement  (Leviticus  IG.  6, 15), 
year  6^  j/ear,  whence  the  plui'al  is  used,  goats  .  .  .  calves. 
Besides  the  goat  offered  for  the  people  the  blood  of  which 
was  sprinkled  before  the  mercy-seat,  the  high  priest  led 
forth  a  second  goat,  viz.,  the  scapegoat;  over  it  he  confessed 
the  people's  sins,  putting  them  on  the  head  of  the  goat, 
and  sent  as  the  sin-bearer  into  the  wilderness  out  of  sight, 
implying  that  the  atonement  effected  by  the  goat  sin 
offering  (of  which  the  ceremony  of  the  scapegoat  is  a  part, 
and  not  distinct  from  the  sin  offering)  consisted  in  the 
transfer  of  the  people's  sins  on  the  goat,  and  their  con- 
sequent removal  out  of  sight.  The  translation  of  sins 
on  the  victim  usual  in  other  expiatory  sacrifices  being 
omitted  in  the  case  of  the  slain  goat,  but  employed  in  the 
case  of  the  goat  sent  away,  proved  the  two  goats  were  re- 
garded as  one  offering.  [AKCHBisnop  Magee.]  Christ's 
death  is  symbolized  by  the  slain  goat;  His  resurrection  to 
life  by  the  living  goat  sent  away.  Modern  Jews  substi- 
tute in  some  places  acock  for  the  goat  as  an  expiation,  the 
Bins  of  the  offerers  being  transferred  to  the  entrails,  and 
exposed  on  the  house-top  for  the  birds  to  Ccarry  out  of 
sight,  as  the  scapegoat  did ;  the  Hebrew  for  man  and  cock 
being  similar,  Gebher.  [Buxtorf.]  by — "through,"  as  the 
means  of  His  entrance;  the  key  unlocking  tlie  heavenly 
Holy  of  holies  to  Him.  The  Greek  is  forcible,  "through 
THE  blood  of  His  own"  (cf.  D.  23).  once— "once  for  all." 
having  obtained — having  thereby  ohtsxined;  lit.,  "found 
for  Himself,"  as  a  thing  of  insuperable  difficulty  to  all 
save  Divine  Omnipotence,  self-devoting  zeal,  aud  love,  to 
find.  The  access  of  Christ  to  the  Father  was  ai'duous  (ch. 
5.  7).  None  before  had  trodden  the  path,  eternal- Tlie 
entrance  of  our  Redeemer,  07icc  for  all,  into  the  heavenly 
holiest  place,  secures  eternal  redemption  to  us ;  whereas 
the  Jewish  high  priest's  entrance  was  repeated  year  by 
year,  and  the  effect  temporary  aud  partial,  "  On  redemp- 
tion," cf.  Matthew  20.  28 ;  Ephesiaus  1.  7 ;  Colossians  1.  14  ; 
1  Timothy  2.  5;  Titus  2.  14;  1  Peter  1. 19. 

13-28.  Proof  of,  and  Enlargement  on,  the  "  Eternal 
Redemption"  mentioned,  i'.  12.  P'or  His  blood,  offered 
by  Himself,  purities  not  only  outwardly,  as  the  Levitical 
sacrifices  on  the  day  of  atonement,  but  inwardly  unto  the 
service  of  the  living  God  (v.  13, 14).  His  deatli  is  the  in- 
augurating act  of  the  new  covenant,  and  of  the  heavenly 
sanctuary  (v.  15-23).  His  entrance  into  the  true  Holy  of 
holies  is  the  consummation  of  His  once  for  all  offered  sac- 
rifice of  atonement  (t;.  24,  2(j);  henceforth.  His  reappear- 
ance alone  remains  to  complete  our  redemption  (w.  27,  2S). 
13.  if— as  we  know  is  the  case;  so  the  Greek  indicative 
means.  Argument  from  the  less  to  the  greater.  If  the 
blood  of  mere  brutes  could  purify  in  any,  however  small 
a  degree,  how  much  more  shall  inward  purification,  and 
complete  and  eternal  salvation,  be  wrought  by  the  blood 
of  Christ,  in  whom  dwelt  all  the  fulness  of  the  Godhead  ? 
ashes  of  an  heifer— (Numbers  19.  16-18.)  The  type  is  full 
of  comfort  for  us.  The  water  of  separation,  made  of  the 
ashes  of  the  red  heifer,  was  the  provision  for  removing 
ceremonial  defilement  whenever  incurred  6^  contact  with 
the  dead.  As  she  was  slain  without  the  camp,  so  Christ 
(cf.  ch.  13. 11 ;  Numbers  19.  3, 4).  The  ashes  were  laid  by  for 
constant  use;  so  the  continually  cleansing  etfects  of 
Christ's  blood,  once  for  all  shed.  In  our  wilderness 
journey  we  are  continually  contracting  defilement  by 
contact  with  the  spiritually  dead,  and  with  dead  works, 
and  need  therefore  continual  application  to  the  antityp- 
ical  life-giving  cleansing  blood  of  Christ,  whereby  we  are 
afresh  restored  to  peace  and  living  communion  with  God 
in  the  heavenly  holy  place,  the  nncleaa— Greek,  "  those 
defiled"  on  any  particular  occasion,  purifying— Gree^-, 
"purity."  the  flesh— their  effect  in  themselves  extended 
no  further.  The  law  had  a  carnal  and  a  spiritual  aspect ; 
462 


carnal,  as  an  instrument  of  the  Hebrew  polity,  God,  their 
King,  accepting,  in  mincn-  offences,  expiatory  victims  in- 
stead of  tlie  sinner,  otherwise  doomed  todeath  ;  spiritual, 
as  the  shadow  of  good  things  to  come  (ch.  10.  1).  The 
spiritual  Israelite  derived,  in  partaking  of  these  legal 
rights,  spiritual  blessings  not  flowing  from  tliem,  but 
from  the  great  antitype.  Ceremonial  sacrifices  released 
from  temporal  penalties  aud  ceremonial  disqualifica- 
tloiis ;  Clirisfs  sacrifice  releases  from  everlasting  penal- 
tics  {v.  12),  and  moral  impurities  on  the  conscience  dis- 
qualifying from  access  to  God  (v.  14).  The  purification 
of  the/fes/i(the  mere  outward  man)was  by  "sprinkling;" 
the  washing  followed  by  inseparable  connection  (Numbers 
19. 19).  Ho  justification  is  followed  by  renewing.  14.  oifered 
himself — The  voluntary  nature  of  the  otfering  gives  it 
especial  efficacy.  He  "through  the  eternal  Spirit,"  i.e., 
His  Divine  Spirit  (Romans  1.  4,  in  contrast  to  His  "  flesh," 
V.  3;  His  Godhead,  1  Timothy  3.  16;  1  Peter  3.  18),  "His 
inner  personality"  [Alford],  which  gave  a  free  consent 
to  the  act,  offered  Himself.  The  animals  offered  had  no 
spi7-it  or  will  to  consent  in  the  act  of  sacrifice  ;  they  were 
offered  according  to  the  law ;  they  had  a  life  neither  endur- 
ing, nor  of  any  intrinsic  efficacy.  But  He  from  eternity, 
witli  His  Divine  and  everlasting  Spirit,  concurred  with  the 
Father's  will  of  redemption  by  Him.  His  offering  began 
on  the  altar  of  the  cross,  and  was  completed  in  His  enter- 
ing the  holiest  place  with  His  blood.  The  eternity  knd 
infinitude  of  His  Divine  Spirit  (cf.  ch.  7.  16)  gives  eternal 
C eternal  redemption,"  v.  12,  also  cf.  v.  15)  and  infinite 
merit  to  His  offering,  so  that  not  even  the  infinite  justice 
of  God  has  any  exception  to  take  against  it.  It  was 
"through  His  most  burning  love,  flowing  from  His  eter- 
nal Spirit,"  that  He  offered  Himself.  [CEcolampadius.] 
■»vithoiit  spot— the  animal  victims  had  to  be  without  out- 
ward blemish  ;  Clirist  on  the  cross  was  a  victim  inwardly 
and  essentially  stainless  (1  Peter  1.  19).  pnrge- purify 
from  fear,  guilt,  alienation  from  Him,  and  solfislmess, 
the  source  of  dead  works  (v.  22,  23).  yonr— Tlie  oldest  MSS. 
read  "  our."  Vulgate,  however,  supports  English  Version 
reading,  conscience — moral  religious  co7isciousncsfi.  dead 
■*vorlts— all  works  done  in  the  natural  state,  wliich  is  <a 
state  of  sin,  are  dead;  for  they  come  not  from  living  faith 
in,  and  love  to  "  the  living  God"  (ch.  11.  G).  As  contact 
with  a  dead  body  defiled  ceremonially  (cf.  the  allusion, 
"ashes  of  an  heifer,"  v.  13),  so  dead  works  defile  tlie  inner 
consciousness  spiritually,  to — so  as  to  serve.  The  cere- 
monially unclean  could  not  sei-ve  God  in  the  outward 
communion  of  His  people ;  so  the  unrenewed  cannot  serve 
God  in  spiritual  communion.  Man's  works  before  justi- 
fication, however  lifelike  tliej'  look,  are  de.ad,  and  can- 
not therefore  be  accepted  before  the  living  God.  To  have 
offered  a  dead  animal  to  God  would  have  been  an  insult 
(cf.  Malachi  1.  8),  inucli  more  for  a  man  not  justified  by 
Clirist's  blood  to  offer  dead  M^orks.  But  those  purified  by 
Christ's  blood  in  iim?ii/ faith  do  serve  (Romans  12.  1),  and 
shall  more  fully  serve  God  (Revelation  22.  3).  living  God 
— therefore  requiring  living  spiritual  service  (John  4.  21). 
15.  for  tl^is  cause- Because  of  the  all-cleansing  power  of 
His  blood,  this  fits  Him  to  be  Mediator  (ch.  8.  6,  ensuring 
to  both  parties,  God  and  us,  the  ratification)  of  tlie  new 
covenant,  which  secures  botli  forgiveness  for  the  sins  not 
covered  by  the  former  imperfect  covenant  or  testament, 
and  also  an  eternal  inheritance  to  the  called,  by  means' 
of  death — rather,  as  Greek,  "deatli  having  taken  place." 
At  the  moment  that  His  death  took  place,  the  necessary 
effect  is,  "the  called  receive  the  (fulfilment  of  tJie)promise" 
(so  Luke  24.  49  uses  "promise;"  ch.  6.  15;  Acts  1.  4);  that 
moment  divides  the  Old  from  the  New  Testament.  The 
"  called"  are  the  elect "  heirs,"  "  partakers  of  the  lieavenly 
calling''  (ch.  3.  1).  redemption  of  .  .  .  transgressions 
.  .  .  under  ,  .  ,  first  testament— the  transgressions  of  all 
men  from  Adam  to  Christ,  first  against  the  primitive  reve- 
lation, then  against  the  revelations  to  the  patriarclis,  tlien 
against  the  law  given  to  Israel,  the  representative  people 
of  the  world.  Tlie  "first  testament"  thus  includes  the 
whole  period  from  Adam  to  Christ,  and  not  merely  that 
of  the  covenant  with  Israel,  which  was  a  concentrated 
representation  of  the  covenant  made  with  (or  the  first  testa' 


The  Sacrifices  of  the  Law 


HEBREWS  IX. 


far  Inferior  to  that  of  ChriaL 


meat  given  to)  litankind  by  sacrifice,  down  from  the  fall  to 
redemption.    Before  the  inheritance  by  the  New  Testament 
(for  here  the  idea  of  the  "  inheritance,"  following  as  the 
r3sult  of  Christ's  "death,"  being  introduced,  requires  the 
Greek  to  be  translated  testament,  as  it  was  before  covenant) 
could  come  in,  there  must  be  redemption  of  (i.  e.,  deliver- 
ance from  the  penalties  incurred  by)  the  transgressions 
committed  under  the  first  testament,  for  the  propitiatory- 
sacrifices  under  the  first  testament  reached  only  as  far  as 
removing  outward  ceremonial  defilement.    But  in  order 
to  obtain  the  inheritance  which  is  a  reality,  thei-e  must 
be  a  real  propitiation,  since  God  could  not  enter  into  cov- 
enant-relation v/ith  us  so  long  as  past  sins  wei-e  unexpi- 
ateJ  ;    Romans  3.  24,  25,  "a  propitiation  .  .  .  His  right- 
eousness for  the  remission  of  sins  that  juo  past."    the 
promise— to  Abraham,     miglit— GJ'ce/:,  "  may  receive," 
which  previously  they  could  not  (ch.  11.  39,  40).     IG.  A 
general  axiomatic  truth;  it  is  "a  testament;"  not  the  tes- 
tament.   The  testator  must  die  before  his  testament  takes 
effect  (v.  17).     This  is  a  common  meaning  of  the  Greek 
noun  diathece.     So  in  Luke  22.29,  "I  appoint  (bj^  testa- 
mentary disposition  ;  the  cognate  Greek  verb  diatithemai) 
unto  you  a  kingdom,  as  my  Father  hath  appointed  unto 
me."  Tlie  need  of  death  before  tlie  testamentary  appoint- 
ment takes  elTect,  holds  good  in  Christ's  relation  as  man 
to  us;  of  course  not  in  God's  relation  to  Clirist.    he— lit., 
"be  borne;"  "be  involved  in  the  case;"  be  in/erred;  or 
else,  "  be  brought  forward  in  court,"  so  as  to  give  effect  to 
the  will.    This  sense  (testament)  of  the  Greek  diathece  here 
does  not  exclude  its  other  secondary  senses  in  the  other 
passages  of  the  New  Testament:  (1.)  a  covenant  between 
<M'o  parties;  (2.)  an  arrangement,  or  disposition,  made  by 
God  alone  in  relation  to  us.    Tlius,  Matthew  26.  2S  may  be 
translated,  "Blood  of  the  covenant ;'^  for  a  testament  does 
not  require  blood  sliedding.     Cf.  Exodus  24.  8  (covenant), 
which  Clirist  quotes,  thougli  it  is  probable  He  included  in 
sense  "testament"   also  under  the  Greek  word  diathece 
(comprehending  both  meanings,  "covenant"  and  "  testa- 
ment"), as  this  designation  strictly  and  properly  applies 
to  tlie  new  dispensation,  and  is  rightly  applicable  to  the 
old  also,  not  in  itself,  but  when  viewed  as  typifying  the 
new,  which  is. properly  a  testament.    Moses  (Exodus  24. 8) 
speaks  of  the  same  thing  as  [Clirist  and]  Paul.    Moses,  by 
the  term  "covenant,"  does  not  mean  aught  save  one  con- 
cerning giving  the  heavenly  inheritance  typified  by  Ca- 
naan after  the  death  of  the  Testator,  which  he  represented 
by  the  sprinkling  of  blood.    And  Paul,  by  the  term  "  tes- 
tament," does  not  mean  aught  save  one  haviiig  conditions 
attached  to  it,  one  which  is  at  the  same  time  a  covenant 
[PoLX,  Synopsis];  the  conditions  are  fulfilled  by  Christ,  not 
by  us,  except  that  we  .must  believe,  but  even  this  God 
works  in  His  people.    Tholuck  explains,  as  elsewhere, 
"i3(^enant  ,  .  ,  covenant  .  .  .  mediating  victim  ;"  themas- 
CMt'me  is  used  of  the  victim  personified,  and  regarded  as 
mediator  of  the  covenant;  especi.illy  as  in  the  new  cove- 
nant a  MAN  (Christ)  took  the  place  of  the  victim.     The 
covenanting  parties  used  to  pass  between   tlie  divided 
parti  of  the  sacrificed  animals;  but,  witliout  reference  to 
this  rite,  tlie  need  of  a  sacrifice  for  establisliing  a  covenant 
sufT.ciently  explains  tliis  verse.    Others,  also,  explaining 
the  Greek  as  "covenant,"  consider  that  the  deatli  of  tlie 
sacrificial  victim  represented  in  all  covenants  tlie  death 
of  both  parties  as  unalterably  bound  to  the  covenant.    So  in 
the  redemption-covenant,  the  death  of  Jesus  syml)olized 
the  death  of  God  (?)  in  the  person  of  the  mediating  vic- 
tim, and  the  death  of  man  in  tlie  same.    But  the  expres- 
sion is  not  "there  must  be  the  deatli  of  both  parties  mak- 
ing the  covenant,"   but   singiUar,  "  of  Him  who   made 
(aorist,  past  time;  not 'of  Him  making')  tlie  testament." 
A-lso,  it  is  "  death,"  not  "  sacrifice"  or  "slaying."  Plainly, 
the  death  is  supposed  to  be  past  (aorist,  "made");  and 
the  fact  of  the  death  Is  brought  (Greek)  before  court  to 
gi\-e  effect  to  the  will.     These    requisites  of  a  will,  or 
tet- lament,  concur  here:  1.  A  testator;  2.  heirs;  3.  goods; 
'4.  Uie  death  of  the  testator;   5.  the  fact   of  the  deatli 
hTiiiglit  forward  In  court.    In  Matthew 26. 28  two  other  req- 
uii^ltes  appear:   witi\csses,  the  disciples;   and  a  seal,  the 
sarrameut  of  the  Lord's  Supper,  the  sign  of  His  blood 


wherewith  the  testament  is  primarily  sealed.    It  Is  true 
the  heir  is  ordinarily  the  successor  of  him  who  dies  and  so 
ceases  to  have  the  possession.    But  in  this  case  Christ 
comes  to  life  aga'n,  and  is  Himself  (including  all  that  He 
hath),  in  the  power  of  His  now  endless  life,  His  people's 
inheritance ;  in  His  being  Heir  (ch.  1. 2),  they  are  heirs.  17. 
after— ZiY.,  "  over,"  as  we  say  "  upon  the  death  of  the  testa- 
tors ;"  not  as  Tiioluck,  "  on  the  condition  that  slain  sac- 
rifices  be    there,"    which   the    Greek   hardly   sanctions. 
otUerivisc— "seeing  that  it  is  never  availing."  [Alford.] 
BengeI/  and  Lachmann   read  witli    an    interrogation, 
"Since,  is  it  ever  In  force  (surely  not)  while  the  testator 
liveth?"  18.  Whereupon— rather,  "Whence,"  dedicated 
— "  inaugurated."    The  Old  Testament  strictly  and  form- 
ally began  on  tliat  day  of  inauguration.    "  Where  the  dls- 
Xiosition,  or  arrangement,  is  I'atified  bj^  the  blood  of  another, 
viz.,  of  animals,  which  cannot  make  a  covenant,  much  less 
make  a  testament,  it  is  not  strictly  a  testament;  where  it  is 
ratified  by  the  deatli  of  him  that  makes  the  arrangement, 
it  is  strictly,  Greek  diathece,  Hebreiv  berith,  taken  in  a  wider 
sense,  a  testament"  [Bengel];  thus,  in  v.  18,  referring  to 
the  old  dispensation,  we  may  translate,  "  the  first  (cove- 
nant);"  or  better,  retain  "the  first  (testament),"  not  that 
the  old  dispensation,  regarded  by  itself,  is  a  testament,  but 
it  is  so  when  regarded  as  the  typical  representative  of  the 
new,  which  is  strictly  a  Testament.    19.  For— Confirming 
tlie  general  truth,  v.  16.    spoUeii  .  .  .  according  to  the 
la-*v— strictly  adhering  to  every  direction  of  "  tlie  law  of 
commandments  contained  in  ordinances"  (Ephesians  2. 
15).    Cf.  Exodus  24.  3,  "  Jloses  told  the  people  all  the  luords 
of  the  Lord,  and  all  Die  judgments ;  andaW  the i^eople  ausyver- 
ed  with  one  voice,"  Ac.  the  blood  of  calves — Greek,  "the 
calves,"  viz.,  those  sacrificed  by  the  "young  men"  whom 
he  sent  to  do  so  (Exodus  24.  5).    The  "peace  offerings" 
there  mentioned  were  "  of  oxen  "  (LXX., '  little  calves  '), 
and  the  "burnt  offerings"  were  probably  (though  this  la 
not  specified),  as  on  tlie  day  of  atonement,  goals.  Tlie  law 
in  Exodus  sanctioned  formally  many  sacrificial  practices 
in  use  by  tradition,  from  the  primitive  revelation  long  be- 
fore,   tvith  -ivater— Prescribed,  tliough  not  in  Exodus  24,, 
yet  in  other  purifications,  as  ex.  gr.,  of  the  leper,  and  the 
water  of  separation  wliich  contained  the  ashes  of  the  red 
heifer,    scarlet  >vool,  and  hyssop— Ordinarily  used  for 
purification.    Scarlet  or  crimson,  resemljling  blood  :  it  was 
tliought  to  be  a  peculiarly  deep,  fast  dye,  whence  it  typi- 
fied s\x\(Note,  Isaiah  1.  18).    So  Jesus  wore  a  scarlet  robe, 
the  emblem  of  the  deep-dyed  sins  He  boreonllim,  tliough 
He  had  none  in  Him.    Wool  was  used  as  imbibing  and 
retaining  water;    the  hyssop,  as  a  bushy,  tufty  plant 
(wrapt  round  with  the  scarlet  wool),  was  used  for  sprink- 
ling it.    The  wool  was  also  a  symbol  of  purity  (Isaiah  1. 
18).    Tlie  Hyssopus  officinalis  grows  on  walls,  with  small 
lancet-formed  woolly  leaves,  an  inch  long,  witli  blue  and 
wliite  flowers,  and  a  knotty  stalk  about   a  foot    high. 
sprlwUled  .  .  ,  the  booJk- riz.,  out  of  which  ho  had  read 
"  every  precept:"  the  book  of  the  testament  or  covenant. 
This  sprinkling  of  the  book  is  not  mentioned  in  Exodus 
24.    Hence  Bengel  translates,  "  And  (having  taken)  the 
book  itself  (so  Exodus  24.7),  he  both  sprinkled  all  the 
people,   and  (v.  21)  morcf)ver  sprinkled  the  tabernacle." 
But  the  Greek  supports  English  Version.  Paul,  by  inspira- 
tion, supplies  the  particular  specified  here, not  in  Exodus 
24.  7.    The  sprinkling  of  tlie  roll  (so  the  Greek  for  "  book") 
of  the  covenant,  or  testament,  as  well  as  of  tlie  people. 
Implies  that  neither   can  the  laiv  be    fulfilled,  nor  the 
people  be  purged  from  tlieir  sins,  save  by  the  sprinkling 
of  the  blood  of  Christ  (1  Peter  1.  2).    Cf.  v.  33,  Avhich  shows 
tliat  there  is  somethingantitypical  to  tlie  BIblein  heaven 
Itself  (cf.  Revelation  20.12).    The  Greek,  "itself,"  distin- 
guishes the  book  itself  from  the  "  precepts"  in  it  wliich  lie 
".spake."    ao.  Exodus  21.  8,   "lichold    the    blood    of    the 
covenant,  wliich  the  Lord  has  made  with  you  concerning 
all  these  words."    The  change  is  hero  made  to  accord 
with  Christ's    inauguration    of  the   new  testament,  or 
covenant,  as  recorded  by  St.  Luke  22.20,  "This  cup  (is) 
the  new  testament  in  my  blood,  which  is  shed  for  you:" 
the  only  Gospel  in  which  the  "is"  has  to  be  supplied. 
Luke  was  Paul's  companion,  which  accounts  for  the  cor* 

4G3 


The  Sacrifices  of  the  Law 


HEBEEWS  IX. 


far  Inferior  to  that  of  Christ 


respondence,  as  here  too  "is"  has  to  be  supplied,  testa- 
ment—(iVo^e,  V.  16,  17.)  The  Greek  diathece  means  both 
testament  »,ry6.  covenant :  the  term  "covenant"  better  suits 
ttie  old  dispensation,  though  the  idea  testament  is  in- 
cluded, for  the  old  was  one  in  its  typical  relation  to  the 
new  dispensation,  to  which  the  term  "  testament"  is 
better  suited.  Christ  has  sealed  the  testament  with  His 
blood,  of  which  the  Lord's  Supper  is  the  sacramental  sign. 
The  testator  was  represented  by  the  animals  slain  in  the 
old  dispensation.  In  both  dispensations  the  inheritance 
was  bequeathed:  in  the  new  by  One  who  has  come  in 
person  and  died;  in  the  old  by  the  same  one,  only  typi- 
cally and  ceremonially  present.  See  Alford's  excellent 
Note,  enjoined  nnto  yon — comm,issioned  me  to  ratify  in 
relation  to  you.  In  the  old  dispensation'  the  condition  to 
be  fnlrtlled  on  the  people's  part  is  implied  in  the  words, 
Exodus  21.  8,  "(Lord  made  with  you)  concerning  all  these 
words."  But  here  Paul  omits  this  clause,  as  he  includes 
the  fulfilment  of  this  condition  of  obedience  to  "all  these 
words"  in  the  new  covenant,  as  part  of  God's  promise,  in 
cii.  8.8  10,  12,  whereby  Christ  fulfils  all  for  our  justifica- 
tion, a  ul  will  enable  us  by  putting  His  Spirit  in  us  to 
fulfil  all  in  our  now  progressive,  and  finally  complete 
sauctiflcation.  31.  Greek,  "And,  moreover,  in  like  man- 
ner." The  sprinkling  of  the  taberiiacle  tvith  blood  is  added 
by  inspiration  here  to  the  account  in  Exodus  30. 25-30;  40. 
9, 10,  which  mentions  only  Moses'  anointing  the  taber- 
nacle and  its  vessels.  In  Leviticus  8. 10, 15,  30,  the  sprink- 
ling of  blood  upon  Aaron  and  his  garments,  and  upon  liis 
sons,  and  upon  the  altar,  is  mentioned  as  well  as  the 
anointing,  so  that  we  might  naturally  infer,  as  Josephus 
has  distinctly  stated,  that  the  tabernacle  and  its  vessels 
were  sprinkled  with  blood  as  well  as  being  anointed: 
Leviticus  10.  10, 19,  20,  33,  virtually  sanctions  this  infer- 
ence. The  tabernacle  and  its  contents  needed  purifica- 
tion (2  Ciironicles  29.  21).  ii2.  almost— to  be  joined  with 
"all  things,"  viz.,  altnost  all  things  under  the  old  dispensa- 
tion. The  exceptions  to  all  things  being  purified  by  blood 
are,  Exodus  19.  10;  Leviticus  15.  5,  &c. ;  16.26,28;  22.  6; 
Numbers  31.  22-21.  -without — Greek,  "apart  from."  slied- 
ding;  of  blood  —  s/ied  in  the  slaughter  of  the  victim, 
and  poured  out  at  the  altar  subsequently.  The  pouring 
out  of  the  blood  on  the  altar  is  the  main  part  of  the 
sacrifice  (Leviticus  17. 11),  and  it  could  not  have  place 
apart  from  the  previous  shedding  of  the  blood  in  the 
slaying.  Paul  has,  perhaps,  in  mind  here,  Luke  22.  20, 
"This  cup  is  the  new  testament  in  my  blood,  which  is 
shed  for  you."  is— Greefc,  "takes  place:"  comes  to  pass. 
remission  —  of  sins:  a  favourite  expression  of  Luke, 
Paul's  companion.  Properly  used  of  remitting  a  debt 
(Matthew  6.12;  18.  27,  32);  our  sins  are  debts.  On  the 
truth  here,  cf.  Leviticus  5.  11-13,  an  exception  because  of 
poverty,  confirming  the  general  rule.  !J3.  patterns — "  the 
suggestive  representations;"  the  typical  copies  {Note,  ch. 
8.  5).  tilings  in  tlie  Iieavens — the  lieavenly  tabernacle 
and  the  things  therein,  purltled  with  tliese— with  the 
blood  of  bulls  and  goats,  heavenly  things  tliem- 
Belves— the  archetypes.  Man's  sin  had  introduced  an 
elemeut  of  disorder  into  the  relations  of  God  and  His 
holy  angels  in  respect  to  man.  The  purification  removes 
tills  element  of  disorder,  and  changes  God's  wrath 
against  man  in  heaven  (designed  to  be  the  place  of  God's 
revealing  His  grace  to  men  and  angels)  into  a  smile  of 
reconciliation.  Cf.  "  peace  in  heaven"  (Luke  19. 38.)  "  The 
uncreated  heaven  of  God,  though  in  itself  untroubled 
light,  yet  needed  a  purification  in  so  far  as  the  light  of 
love  was  oljscui-ed  by  the  fire  of  wrath  against  sinful  man." 
[Delitzsch  in  Alfokd.J  Contrast  Revelation  12.  7-10. 
Christ's  atonement  had  the  elTect  also  of  casting  Satan  out 
of  heaven  (Luke  10.  18;  John  12.  31;  cf.  ch.  2. 14).  Christ's 
body,  the  true  tabernacle  {notes,  ch.  8.  2;  9. 11),  as  bearing 
our  imputed  sin  (2  Corinthians  5.  21),  was  consecrated 
(John  17.  17,  19)  and  purified  by  the  shedding  of  His  blood 
to  be  tlie  meeting-place  of  God  and  man.  sacrifice— The 
plural  is  used  in  expressing  the  general  proposition, 
though  strictly  referring  to  the  one  sacrifice  of  Christ 
once  lor  all.  Paul  implies,  that  His  one  sacrifice,  by  its 
matchless  excellency,  Is  equivalent  to  the  Levitical  many 
464 


sacrifices.  It,  though  but  one,  is  manifold  in  its  effects 
and  applicability  to  many.  24.  Resumption  more  fully 
of  the  thought,  "  He  entered  in  once  into  the  holy  place," 
V.  12.  He  has  in  v.  13, 14,  expanded  the  words  "  by  His  own 
blood,"  V.  12;  and  in  v.  15-23,  he  has  enlarged  on  "an  High 
Priest  of  good  things  to  come."  not  .  .  .  into  .  .  .  holy 
places  made  -with  hands — as  was  the  Holy  of  holies  in 
the  earthly  tabernacle  {note,  v.  11).  figures- copies  "of 
the  true"  holiest  place,  heaven,  the  original  archetype 
(ch.  8.  5).  into  lieaven  itself— the  immediate  presence  of 
the  invisible  God  beyond  all  the  created  heavens,  through 
which  latter  Jesus  passed  {note,  ch.  4. 14;  1  Timothy  6. 16). 
no-»v — ever  since  His  ascension  in  the  presen t  economy  (cf. 
V.  26).  to  appear— TO  PRESENT  HIMSELF ;  Greek,  "  to  be 
made  to  appear."  Mere  man  may  have  a  vision  through 
a  medium,  or  veil,  as  Moses  had  (Exodus  33.  18,  20-23). 
Clirist  alone  beholds  the  Father  without  a  veil,  and  is  His 
perfect  image.  Through  seeing  Him  only  can  we  sec  the 
Father,  in  the  presence  ot  GoA— Greek,  "to  the  face  of 
God."  The  saints  shall  hereafter  see  God's  face  in  Christ 
(Revelation  22.  4):  the  earnest  of  which  is  now  given  (2 
Corinthians  3.  18).  Aaron,  the  Levitical  liigh  priest  for 
the  people,  stood  before  the  ark  and  only  saw  the  cloud,  the 
symbol  of  God's  glory  (Exodus  28.  30).  for  ws— in  our  be- 
half as  our  Advocate  and  Intercessor  (ch.  7. 25 ;  Romans  8. 
34 ;  1  John  2. 1).  "  It  is  enough  that  Jesus  should  s?iow  Him- 
self for  vs  to  the  Father:  the  sight  of  Jesus  satisfied  God 
in  our  behalf.  He  brings  before  the  face  of  God  no  oflfer- 
ing  which  has  exhausted  itself,  and,  as  only  sufficing  for 
a  time,  needs  renewal;  but  He  himself  is  in  person,  by 
virtue  of  the  eternal  Spirit,  i.e.,  the  imperishable  life  of 
His  person,  now  and  for  ever  freed  from  death,  our  eter- 
nally present  offering  before  God."  [Delitzsch  in  Al- 
FORD.]  25.  As  in  v.  24,  Paul  said,  it  was  not  into  the 
typical,  but  the  true  sanctuary,  that  Christ  is  entered  ;  so 
now  he  says,  that  His  sacrifice  needs  not,  as  the  Levit- 
ical sacrifices  did,  to  be  repeated.  Construe,  "Nor  yet  did 
He  enter  for  this  purpose  that  He  may  offer  Himself  often," 
i.  e.,  present  Himself  in  the  presence  of  God,  as  the  high 
priest  does  (Paul  uses  the  present  tense,  as  the  legal  service 
was  then  existing),  year  by  year,  on  the  day  of  atone- 
ment, entering  the  Holy  of  holies,  wltli— ^i^,  "in." 
blood  of  others— no<  Ttw  oirn,  as  Christ  did.  26.  then— in 
that  case,  must  .  .  ,  have  suffered — rather  as  Greek, 
"It  would  have  been  necessary  for  Him  often  to  sufl'er." 
In  order  to  "ofl'er"  {v.  25),  or  present  Himself  often  before 
God  in  tlie.  heavenly  holiest  place,  like  the  legal  high 
priests  making  fresh  renewals  of  this  high  priestly  func- 
tion. He  would  have  had,  and  would  have  often  to  sufl'er. 
His  oblation  of  Himself  before  God  was  once  for  all  (i.  e., 
the  bringing  in  of  His  blood  into  the  heavenly  Holy  of 
holies),  and  therefore  the  preliminary  suffering  was  once 
for  all.  since  the  foundation  of  the  world— The  cbu- 
tinued  sins  of  men,  from  their  first  creation,  would  entail 
a  continual  suflTeriug  on  earth,  and  consequent  oblation 
of  His  blood  in  the  heavenly  holiest  place,  since  the  foun- 
dation of  the  world,  if  the  one  oblation  "in  the  fulness  of 
time"  were  not  sufficient.  Philo,  de  Mon.,  p.  637,  shows 
that  the  liigh  priest  of  the  Hebrews  oflTered  sacrifices  for 
the  whole  human  race.  "If  there  had  been  greater  effi- 
cacy in  tlie  repetition  of  the  oblation,  Christ  necessarily 
would  not  have  been  so  long  promised,  but  would  have 
been  sent  immediately  after  the  foundation  of  the  world 
to  sutTer,  and  ofl'er  Himself  at  successive  periods."  [Gro- 
tius.]  now— as  the  case  is.  once— for  all ;  without  need 
of  renewal.  Rome's  fiction  of  an  unbloody  sacrifice  in 
the  mass,  contradicts  her  assertion  that  the  ftZood of  Christ 
is  present  in  the  wine;  and  also  confutes  her  assertion 
that  the  mass  is  propitiatory;  for,  if  unbloody,  it  cannot 
be  propitiatory  ;  for  without  shedding  of  blood  there  is  no  re' 
mission  {v.  22).  Moreover,  the  expression  "  once"  for  all 
here,  and  in  v.  28,  and  ch.  10. 10, 12,  proves  the  falsity  of 
her  view  that  there  is  a  continually-repeated  ofl'ering  of 
Christ  in  the  Eucharist  or  mass.  The  ofl'ering  of  Christ 
was  a  thlngoncedone  that  it  might  be  thought  of  for  ever 
{Note,  cf.  ch.  10. 12).  in  the  end  of  the  worlA— Greek,  "at 
the  consummation  of  the  ages;"  the  winding  up.of  all  the 
previous  ages  from  the  foundation  of  the  world ;  to  be  fol- 


37tc  Once-offered  Sacrifice  of  Christ. 


HEBREWS  X. 


The  Weakness  of  the  Law  Sacrifices ' 


lowftd  by  a  new  age  (cli.  1. 1,  2).  The  last  age,  beyond 
which  no  further  age  is  to  be  expected  before  Christ's 
speedy  second  coining,  wliich  is  tlie  complement  of  tlie 
first  coming;  lit., "  the  ends  of  the  ages;"  Matthew  28.20  is 
lit.,  "the  coiisummatiou  of  the  age,"  or  world  (singular; 
liol  as  here,  plural,  ages).  Cf.  "  the  fulness  of  times," 
Kphesians  1.  10.  appeared — Greek,  "  been  manifested"  on 
earth  (1  Timothy  3. 16;  1  Peter  1.  20).  English  Version  has 
confounded  three  distinct  Greek  verbs,  by  translating  all 
alike,  v.  2f ,  26,  28,  "  appear."  But,  in  v.  24,  it  is  "  to  present 
Himself,"  viz.,'be/ore  God  in  the  heavenly  sanctuarij ;  in  v, 
26,  "been  manifested"  on  earth:  in  v.  28,  "shall  be  seen" 
by  all,  and  especially  believers,  put  a-*vay  —  abolish; 
doing  away  sin's  power  as  well  by  delivering  men  from 
Its  guilt  and  penalty,  so  that  it  should  be  powerless  to 
condemn  men,  as  also  from  its  yoke,  so  that  they  shall  at 
last  sin  no  more,  sin— Singular  number;  all  the  sins  of 
men  of  every  age  are  regarded  as  one  m<iss  laid  on  Christ. 
He  hath  not  only  atoned  for  all  actual  sins,  but  destroyed 
sin  itself.  John  1. 29,  "  Behold  the  Lamb  of  God  that  taketh 
away  the  sin  (not  merely  the  sins:  singular,  not  plural)  of 
the  world."  by  tlie  sacrilice  of  liimscK— Greek,  "by 
(through)  //isownsacritiee;"  not  by  "  blood  of  others"  (v.  25). 
AiiFORD  loses  this  contrast  in  translating,  "By  his  sacri- 
fice." 37.  as— inasmuch  as.  it  is  appointed— GreeA,  "  it 
is  laid  up  (as  our  appointed  lot),"  Colossians  1.  5.  The 
word  "appointed"  (so  Hebrew  "Seth"  means)  in  the  case 
of  man,  answers  to  "anointed"  in  the  case  of  Jesus; 
therefore  "the  Christ,"  i.  e.,  the  anointed,  is  the  title  here 
given  designedly.  He  is  the  representative  man;  and 
there  is  a  strict  correspondence  between  the  history  of 
rtian  and  that  of  the  Son  of  man.  The  two  most  solemn 
facts  of  our  being  are  here  connected  with  the  two  most 
gracious  tiuths  of  our  dispensation,  our  dealla  and  judg- 
ment answering  in  parallelism  to  Christ's  fii'st  coming  to 
die  for  us,  and  His  second  coming  to  consummate  our  sal- 
vation, once — and  no  more,  after  tJiis  tUe  judgment — 
viz.,  at  Clirist's  appearing,  to  wliich,  in  v.  28,  "judgment" 
In  this  verse  is  parallel.  Not  "after  this  comes  the 
heavenly  glory."  The  intermediate  state  is  a  state  of  joy- 
ous, or  else  agonizing  and  fearful  expectation  of  "judg- 
ment;" after  the  judgment  comes  the  full  and  final  state 
of  joy, or  else  woe.  28.  Clwist— Greek,  "THE  Christ;"  the 
representative  Man;  representing  all  men,  as  the  first 
Adam  did.  once  offered— not "  often,"  v.  25;  just  as  "  men," 
of  whom  He  is  the  representative  Head,  are  appointed  by 
God  once  to  die.  He  did  not  need  to  die  again  and  again 
for  each  individual,  or  each  successive  generation  of  men, 
for  He  represents  all  men  of  every  age,  and  therefore 
needed  to  die  but  once  for  all,  so  as  to  exhaust  the  pen- 
ally of  death  incurred  by  all.  He  was  offered  by  the  Fa- 
tlier.  His  own  "eternal  Spirit"  (r.  14)  concurring;  as  Abra- 
ham spared  not  Isaac,  but  ofTered  him,  the  son  himself 
unresistingly  submitting  to  the  father's  will  (Genesis  22). 
to  bear  the  sins — Referring  to  Isaiah  53.  12,  "  He  bare  the 
bins  of  many,"  viz.,  on  Hiinself ;  so  "  bear"  means,  Leviti- 
cus 24. 15;  Numbers  5.  31 ;  U.  31.  The  Greek  is  lit.  to  bear  up 
(1  Peter  2. 24).  "  Our  sins  were  laid  on  Him.  When,  there- 
fore. He  was  lifted  up  on  the  cross.  He  bare  up  our  sins 
along  with  Him."  [Bengkl.]  many— not  opposed  to  all, 
but  to  few.  He,  the  One,  was  offered  for  many;  and  that 
once  for  all  (cf.  Matthew  20.  28).  appear— rather,  as  Greek, 
"  be  seen."  No  longer  in  the  alien  "form  of  a  servant," 
but  in  His  own  proper  glory,  -tvithout- apart  from  .  .  . 
separate  from  .  .  .  "sin."  Not  bearing  the  sin  of  many 
on  Him  as  at  His  first  coming  (even  then  there  was  no  sin 
i/i  Him).  That  sin  has  been  at  His  first  coming  once  for 
all  taken  away,  so  as  to  need  no  repetition  of  His  sin 
offering  of  Himself  (v.  26).  At  His  second  coming  He  shall 
have  no  more  to  do  with  sin.  look  for  Itlm — with  waiting 
exjiectation  even  unto  the  end  (so  the  Greek).  It  is  translated 
"wait  for"'  in  Romans  8.  10,  23;  1  Corinthians  1.  7,  which 
see.  unto  salvation— to  bring  in  completed  salvation; 
redeeming  then  the  body  which  is  as  yet  sul)ject  to  the 
bondage  of  corruption.  Hence,  in  Philippians  3.20  ho 
says,  "  we  look  for  the  Saviouk."  Note,  Christ's  prophet- 
ical ofllice,  as  the  Divine  Teacher,  was  especially  exercised 
during  His  earthly  ministry  ;  li\& priestly  is  now  from  His 

77 


first  to  His  second  coming;  His  kingly  ofllce  shall  be  fully 
manifested  at,  and  after,  His  second  coming. 

CHAPTEK    X. 

Ver.  1-39.  Conclusion  of  the  Foregoing  Argument. 
The  Yearly  Recurring  Law  Sacrifices  cannot  Per- 
fect the  Worshipper,  but  Christ's  Once-for-all 
Offering  can.  Instead  of  the  daily  ministry  of  the  Le- 
vitical  priests,  Christ's  service  is  perfected  by  the  one 
sacrifice,  whence  He  now  sits  on  the  right  hand  of  God  as 
a  Priest-King,  until  all  His  foes  shall  be  subdued  unto 
Him.  Thus  the  new  covenant  (ch.  8. 8-12)  is  inaugurated, 
whereby  the  law  is  written  on  the  heart,  so  that  an  offer- 
ing for  sin  is  needed  no  more.  AVherefore  we  ought  to 
draw  near  the  Holiest  in  firm  faith  and  love;  fearful  of 
the  awful  results  of  apostasy ;  looking  for  the  recompense 
to  be  given  at  Christ's  coming.  1.  Previously  the  oneness 
of  Christ's  offering  was  shown  ;  now  is  shown  its  perfec- 
tion as  contrasted  with  the  law  sacrifices,  liavlng— In- 
asmuch as  it  has  but  "  the  shadow,  not  the  very  image,"' 
i.e.,  not  the  exact  likeness,  reality,  and  full  revelation, 
such  as  the  Gospel  has.  The  "image"  here  means  the 
archetype  (cf.  ch.  9.  24),  the  original,  solid  image  [Bengel] 
realizing  to  us  those  heavenly  verities,  of  which  the  law 
furnished  but  a  shadowy  outline  before.  Cf.  2  Corinthians 
3. 13,  14, 18 ;  the  Gospel  is  the  very  setting  forth  by  the 
Wortl  and  Spirit  of  the  heavenly  realities  themselves, out 
of  which  it  (the  Gospel)  is  constructed.  So  Alford.  As 
Christ  is  "the  express  image  (Greek,  impress)  of  the  Fa- 
ther's person"  (ch.  1. 3),  so  the  Gospel  is  the  heavenly  ver- 
ities themselves  manifested  by  revelation — the  heavenly 
yery  archetype,  of  which  the  law  was  drawn  as  a  sketch,  or 
outline  copy  (ch.  8. 5).  The  law  was  a  continual  process  of 
acted  propliecy,  proving  tlie  Divine  design  that  its  coun- 
terparts should  come;  and  proving  the  truth  of  those 
counterparts  when  they  came.  Thus  the  imperfect  and 
continued  expiatory  sacrifices  before  Christ  foretold,  and 
now  prove  the  reality  of,  Christ's  one  perfect  anti typical 
expiation,  good  tilings  to  come — (ch.9. 11) — belonging  to 
"  the  world  (age)  to  come."  Good  things  in  part  made  pres- 
ent by  faitli  to  the  believer,  and  to  be  fully  realized  here- 
after in  actual  and  perfect  enjoyment.  Lessing  says,  "As 
Christ's  Church  on  earth  is  a  prediction  of  the  economy 
of  the  future  life,  so  the  Old  Testament  economy  is  a  pre- 
diction of  the  Christian  Church."  In  relation  to  the  tem- 
poral good  things  of  the  law,  the  spiritual  and  eternal 
good  things  of  the  Gospel  are  "good  things  to  come."  Co- 
lossians 2. 17  calls  legal  ordinances  "  the  shadow,"  and 
Christ  "the  body."  never- atany  time(v.  11).  witli  those 
sacrifices — rather,  "  witli  the  sa?Jie sacrifices,  year  by  year 
— This  clause  in  the  Greek  refers  to  the  whole  sentence,  not 
merely  to  the  words  "which  they  the  priests  offered" 
(Greek,  "offer").  Thus  the  sense  is,  not  as  English  Ver- 
sion,  but,  tlie  law  year  by  year,  by  the  repetition  of  the  same 
sacrifices,  testifies  its  inability  to  perfect  the  tvorshippers,  viz., 
on  the  YEARLY  day  of  atonement.  The  "daily"  sacrifices 
are  referred  to,  v.  11.  continually— Greet,  "continuous- 
ly." Implying  that  they  offer  a  toilsome  and  Ineffectual 
"continuous"  round  of  the  "same"  atonement-sacriflcea 
recurriny  "year  by  year."  perfect— fully  meet  man'^i 
needs  as  to  justification  and  sanctificatlon  (Note,  ch.  9.  9). 
coiuers  titereunto — those  so  connng  unto  God,  viz.,  the 
worshippers  (the  whole  people)  coming  to  God  in  tlie  per- 
son of  their  representative,  the  liigh  priest.  !2.  For— If 
the  law  could,  by  its  sacrifices,  have  perfected  thewoi- 
shippers.  they  —  the  sacrifices,  ouce  purged  —  if  they 
were  once  for  all  cleansed  (ch.  7.  27).  conscience  —  "con^ 
sciousness  of  sin"  (ch.  9. 9).  3.  But — So  far  from  those  sacri- 
fices ceasing  to  be  offered  (v.  2).  in,  &c.— in  the  fact  of  their 
being  offered,  and  in  the  course  of  their  being  ofi'ercd  on 
the  day  of  atonement.  Contrast  v.  17.  a  ren»embrance — 
a  recalling  to  mind  by  the  high  priest's  confession,  on  the 
day  of  atonement,  of  the  sins  both  of  each  past  year  and 
of  all  former  years,  proving  that  the  expiatory  sacrifices 
of  former  years  were  not  felt  by  men's  consciences  to 
have  fully  atoned  for  former  sins;  in  fact,  the  expiation 
and  remission  were  only  legal  and  typical  (v.  4,  11).    The 

465 


Thl  Weakiiess  of  the  Law  Sacrifices. 


HEBREWS  X. 


God  has  no  Pleasure  in  Burnt  Offering] 


Gospel  remission,  on  the  contrary,  is  so  complete,  that 
sins  are  "  remembered  no  more"  (v.  17)  by  God.  It  is  un- 
belief to  "forget"  this  once-for-all  purgation,  and  to  fear 
on  account  of  "  former  sins"  (2  Peter  1.  9).  The  believer, 
once  for  all  bathed,  needs  only  to  "wash"  his  hands  and 
"feet"  of  soils,  according  as  he  daily  contracts  them,  in 
Christ's  blood  (John  13. 10).  ■*.  For— Reason  why,  neces- 
sarily, there  is  a  continually  recurring  "remembrance  of 
eins"  in  the  legal  sacrifices  (v.  3).  Typically ,"  the  blood 
of  bulls,"  &c.,  sacrificed,  had  power;  but  it  was  only  in 
virtue  of  the  power  of  the  one  real  anti  typical  sacrifice  of 
Christ;  they  had  no  power  in  themselves;  thej' were  not 
the  instrument  of  perfect  vicarious  atonement,  but  an 
exhibition  of  the  need  of  it,  suggesting  to  the  faitliful  Is- 
raelite the  sure  liope  of  coming  redemption,  according  to 
God's  promise,  take  a-»vay — "take  off."  Tlie  Greek,  v. 
11,  is  stronger,  explaining  tlie  weaker  word  here,  "take 
away  utterly."  The  blood  of  brutes  could  not  take  away 
the  sin  of  man.  A  man  must  do  that  {Notes,  cli.  9. 12-U). 
5.  Christ's  voluntary  self-otfering,  in  contrast  to  those 
inefficient  sacrifices,  is  shown  to  fulfil  perfectly  "the 
will  of  God"  as  to  our  redemption,  by  completely  atoning 
"for  (our)  sins."  'Wliereforc— Seeing  that  a  nobler  than 
animal  sacrifices  was  needed  to  "  take  away  sins."  -ivlicn 
lie  eometli — Greek,  "coming."  Tlie  time  referred  to  is 
the  period  before  His  entrance  into  tlie  world,  when  tlie 
inefficiency  of  animal  sacrifices  for  expiation  had  been 
proved.  [Tholuck.]  Or,  tlie  time  is  that  between  Jesus' 
first  dawning  of  reason  as  a  child,  and  the  beginning  of 
His  public  ministry,  during  which,  being  ripened  in 
human  resolution.  He  was  intently  devoting  Himself  to 
the  doing  of  His  Father's  will.  [AiiFORD.]  But  the  time 
of  "coming"  \s  present;  not  "when  He  had  come,"  but 
"when  coming  into  the  world;"  so,  in  order  to  accord 
with  Ai.FORD'3  view,  "  the  world"  must  mean  His 
PUBLIC  ministry:  when  coming,  or  about  to  come,  into 
public.  The  Greek  verbs  are  in  the  past:  "sacrifice,  &c., 
thou  didst  not  wish,  but  a  body  thou  didst  prepare  for 
me  ;"  and,  "  Lo,  I  am  come."  Tlierefore,  in  order  to  har- 
monize these  times,  the  present  coming,  or  about  to  come, 
with  tlie  past,  "A  body  tliou  didst  prepare  for  me,"  we 
must  either  explain  as  AL,roRD,  or  else,  if  we  take  the 
period  to  be  be/ore  His  actual  arrival  in  the  world  (tlie 
earth)  or  incarnation,  we  must  explain  the  past  tenses  to 
refer  to  God's  purpose,  wliich  speaks  of  what  He  designed 
from  eternity  as  thougii  it  were  already  fulfilled.  "A 
body  tliou  didst  prepare  in  thy  eternal  counsel."  This 
seems  to  me  more  likely  than  explaining  "corning  into 
the  world,"  coming  into  public,  or  entering  on  His  public 
ministry.  David,  in  Psalm  40.  (liere  quoted),  reviews  his 
past  troubles  and  God's  havingdelivered  him  from  them, 
and  his  consequent  desire  to  render  willing  obedience  to 
God  as  more  acceptable  than  sacrifices;  but  the  Spirit 
puts  into  his  mouth  language  finding  its  partial  applica- 
tion to  David,  and  its  full  realization  only  In  the  Divine 
Son  of  David.  "The  more  any  son  of  man  approaches  the 
Incarnate  Son  of  God  in  position,  or  office,  or  individual 
spiritual  experience,  the  more  directly  may  his  holy 
breathings  in  the  power  of  Christ's  Spirit  be  taken  as 
utterances  of  Christ  Himself.  Of  all  men,  the  prophet- 
king  of  Israel  resembled  and  foreshadowed  Him  the 
most."  [Alford.]  a  body  hast  tlion  prepared  me — 
Greek,  "  thou  didst  fit  for  me  a  body."  "  In  thy  counsels 
thou  didst  determine  to  make  for  me  a  body,  to  be  given  up 
to  death  as  a  sacrificial  victim."  [Wahi^.]  In  the  Hebi-erv, 
Psalm  40. 6,  it  is  "  mine  ears  hast  thou  opened,"  or  "dug." 
Perliaps  this  alludes  to  the  custom  of  boring  the  ear  of  a 
slave  who  volunteers  to  remain  under  his  master  ivhen  he  might 
be  free.  Clirist's  assuming  a  human  body,  in  obedience  to 
the  Father's  will,  in  order  to  die  the  death  of  a  slave  (eh. 
2.  14),  was  virtually  the  same  act  of  voluntary  submission 
to  service  as  that  of  a  slave  suffering  his  ear  to  be  bored 
by  his  master.  His  willing  obedience  to  the  Father's  will  is 
what  is  dwelt  on  as  giving  especial  virtue  to  His  sacrifice 
(i'.  7,  9,  10).  The  pi-eparing,  or  fitting  of  a  body  for  Him,  is 
not  witii  a  view  to  His  mere  incarnation,  but  to  His  cx- 
pftitory  sacrifice  (f.  10),  as  the  contrast  to  "sacrifice  and 
offering"  i-equires;  of.  also  Romans  7.  4;  Ephesians  2.  16; 
466 


Colosslans  1.22.  More  probably  "opened  mine  ears," 
means  opened  mine  inward  ear,  so  as  to  be  attentively 
obedient  to  what  God  wills  me  to  do,  viz.,  to  assume  the 
body  He  has  prepared  for  me  for  my  sacrifice,  so  Job, 
Margin,  33. 16;  36. 10  (doubtless  the  boring  of  a  slave's  ear 
was  the  symbol  of  such  willing  obedience);  Isaiah  50.3, 
"The  Lord  God  hath  openefd  mine  ear,"  i.  e.,  made  me  obe- 
diently attentive  as  a  slave  to  his  master.  Others  some- 
what similarly  explain,  "Mine  ears  hast  thou  digged,"  or 
"fashioned,"  not  with  allusion  to  Exodus  21.  6,  but  to  the 
true  office  of  the  ear— a  willing,  submissive  attention  to 
the  voice  of  God  (Isaiah  50.  4,  5).  The  forming  of  the  ear 
implies  the  preparation  of  the  body,  i.e.,  the  incarnation; 
this  secondary  idea,  really  in  the  Hebrew,  though  less 
prominent,  is  the  one  which  Paul  uses  for  his  argument. 
In  either  explanation  the  idea  of  Christ  taking  on  Him 
the  form,  and  becoming  obedient  as  a  servant,  In  implied. 
As  He  assumed  a  body  in  wliieh  to  make  His  self-sacri- 
fice, so  ought  we  present  our  bodies  a  living  sacrifice  (Ro- 
mans 12.  1).  G.  burnt  offerings— Greek,  "whole  burnt 
oflferings."  thon  bast  bad  no  pleasure — as  If  these 
could  in  themselves  atone  for  sin:  God  had  pleasure  in 
{Greek,  "approved,"  or  "was  tvell  pleased  with")  them,  in 
so  far  as  they  were  an  act  of  obedience  to  His  positive 
command  under  the  Old  Testament,  but  not  as  having  an 
intrinsic  efficacy  such  as  Christ's  sacrifice  had.  Contrast 
Mattliew  3.  17.  7.  I  come— rather,  "I  am  come"  (Note,  v. 
5).  "Here  we  have  the  creed,  as  it  were,  of  Jesus:  'lam 
come  to  fulfil  the  laAV,  Matthew  5. 17;  to  preach,  Mark  1.38^ 
to  call  sinners  to  repentance,  Lulce  5.  32;  to  send  a  sword, 
and  to  set  men  at  variance,  Matthew  10.34,35;  I  came 
down  from  heaven  to  do  the  will  of  Him  that  sent  me, 
John  6.  38,  39  (so  here.  Psalm  40.  7,  8);  I  am  sent  t.o  the  lost 
sheep  of  the  house  of  Israel,  Matthew  15.  24;  I  am  como 
into  this  world  for  Judgment,  John  9.  39 ;  I  am  come  that 
they  might  have  life,  and  might  have  it  more  abundantly, 
John  10.  10;  to  save  what  had  been  lost,  Matthew  18.11 
to  seek  and  to  save  that  which  was  lost,  Luke  19.  10;  cf.  1 
Timothy  1.  15;  to  save  men's  lives,  Luke  9.56;  to  send  fire 
on  the  earth,  Ijuke  12.  49;  to  minister,  Matthew  20.  28;  as 
"the  Light,"  John  12.  46;  to  bear  witness  unto  the  truth 
John  18.  ;?7.'  See,  reader,  that  thy  Saviour  obtain  what 
He  aimed  at  in  thy  case.  Moreover,  do  thou  for  thy  part 
say,  why  thou  art  come  here?  Dost  thou,  then,  also,  do 
the  will  of  God?  From  what  time?  and  in  what  way?" 
[BENGEii.]  When  the  two  goats  on  the  day  of  atonement 
were  presented  before  the  Lord,  that  goat  was  to  beoffered 
as  a  sin  oflfering  on  which  the  lot  of  the  Lord  should  fall; 
and  that  lot  Avas  lifted  up  on  high  in  the  hand  of  the  high 
priest,  and  then  laid  upon  the  head  of  the  goat  which  was 
to  die ;  so  the  hand  of  God  determined  all  that  was  done  to 
Christ.  Besides  the  covenant  of  God  with  man  through 
Christ's  blood,  there  was  another  covenant  made  by  the 
Father  with  the  Son  from  eternity.  Tlie  condition  was, 
"If  He  shall  make  His  soul  an  offering  for  sin,  He  shall 
see  His  seed,"  &c.  (Isaiah  53.  19).  The  Son  accepted  the 
condition,  "Lo,  I  come  to  do  thy  will,  O  God."  [Bishop 
Pearson.]  Oblation,  intercession,  and  benediction,  are 
His  three  priestly  offices.  In  tbe  volume,  &c.—lit.,  "  the 
roll :"  the  pai'chment  MS.  being  wrapped  around  a  cylin- 
der headed  with  knobs.  Here,  the  Scripture  "volume" 
meant  is  the  40th  Psalm.  "  By  this  very  passage  '  written 
of  me,'  I  undertake  to  do  thy  will  [viz.,  that  I  should  die 
for  the  sins  of  the  world,  in  order  that  all  who  believe 
may  be  saved,  not  by  animal  sacrifices,  v.  6,  but  by  mj' 
death]."  This  is  the  written  contract  of  Messiah  (cf.  Ne- 
hemiah  9.  38),  whereby  He  engaged  to  be  our  surety.  So 
complete  is  the  inspiration  of  all  that  is  written,  so  great 
the  authority  of  the  Psalms,  that  what  David  says  is 
really  what  Christ  then  and  there  said.  8.  be— Christ, 
sacrifice,  &c.— The  oldest  MSS.  read,  "sacrifices  and  offc.'- 
ings"  (plural).  This  verse  combines  the  two  clauses  pr^ 
viously  quoted  distinctly,  v.  5,  0,  in  contrast  to  the  sacri- 
fice of  Christ  with  which  God  was  well  pleased.  9.  Then 
said  be— "At  that  time  (viz.,  when  speaking  by  David's 
mouth  in  the  40lh  Psalm)  He  hath  said."  The  rejection 
of  tiie  legal  sacrifices  involves,  as  its  concomitant,  the 
voluntary  offer  of  Jesus  to  make  the  self-sacrifice  with 


The  Siicrifi<x  of  Christ,  once  Offered, 


HEBREWS  X. 


has  For  Ever  'Taken  nway  f}in. 


which  God  Is  well  pleased  (for,  indeed,  it  was  God's  own 
"will"  that  He  came  to  do  in  ofterln^  it:  so  tliat  this  sacri- 
fice could  not  but  be  well  pleasing  to  God).  I  come— 
"I  am  corae."  taketli  a«ay — "sets  aside  the  first,"  viz., 
"tlie  legal  system  of  sacrifices"  which  God  wills  not. 
tlie  secoutd — "  the  will  of  God"  (v.  7,  9)  that  Christ  should 
redeem  us  by  His  self-sacrifice.  10.  Hy— Greek,  "In." 
So  "in,"  and  "through,"  occur  in  the  same  sentence, 
1  Peter  1.  22,  "  Ye  have  purified  your  souls  in  obeying 
the  truth  through  the  Spirit."  Also,  1  Peterl.  5,  in  the 
Greek.  The  "in  (fulfilment  of)  which  will"  (cf.  the 
use  of  IN,  Ephesians  1.  0,  "wherein  fin  whicli  grace] 
He  hath  made  us  accepted  in  tlie  Beloved"),  expresses 
the  originating  cause;  "THiiouoii  the  ottering  ...  of 
Christ,"  the  instrumental  or  mediatory  cause.  Tlie  whole 
work  of  redemption  flows  from  "the  will"  of  God  tlie 
Father,  as  the  First  Cause,  who  decreed  redemption  from 
before  the  foundation  of  the  world.  The  "will"  here 
{boulema)  is  His  absolute  sovei-eign  will.  His  "good  will" 
(eudakia)  is  a  particular  aspect  of  it.  are  saiict i<ie<l— 
once  for  all,  and  as  our  permanent  state  (so  the  (Jreek). 
It  is  the  finished  work  of  Christ  in  having  sanctified  us 
{t.  e.,  having  translated  us  from  a  state  of  unholy  aliena- 
tion into  a  state  of  consecration  to  God.  having  "  no  more 
conscience  of  sin,"  v.  2)  once  for  all  and  permanently,  not 
the  process  of  gradual  sanctificati  on,  which  is  here  relerred 
to.  tlkc  body — "  prepared  "  for  Him  by  the  Father  (r.  5). 
As  the  atonement,  or  reconciliation,  is  by  the  blood  of 
Christ  (Leviticus  17.  11),  so  our  saaclijication  (consecration 
to  God,  holiness  and  eternal  bliss)  is  by  tlie  body  of  Christ 
(Colossians  1.  22).  Alfokd  quotes  tlie  Book  of  Common 
Prayer  Communion  Service,  "  tliat  our  sinful  bodies  may  be 
made  clean  by  His  body,  and  our  souls  washed  through  His 
most  precious  blood."  once  for  all— (Ch.  7.  27  ;  9. 12,  26,  28 ; 
10.  12,  14.)  11.  And — A  new  point  of  conlraNt ;  the  frequent 
repetition  of  the  sacrifices,  priest— Tlie  oldest  MSS.  read, 
"high  priest."  Though  he  did  not  in  person  stand  "daily" 
oft'ering  sacrifices,  lie  did  so  by  the  subordinate  priests  of 
whom,  as  well  as  of  all  Israel,  he  was  the  representative 
head.  So  "daily  "  is  applied  to  the  liigh  priests  (ch.  7.  27). 
staiuletU — the  attitude  of  one  ministering;  in  contrast  to 
"sat  down  on  the  right  liand  of  God,"  v.  12,  said  of  Clirist; 
the  posture  of  one  being  ministered  to  as  a  king,  tvhlcli 
— Greek,  "the  wliicli,"  i.e.,  of  such  a  kind  as.  take  away 
— utterly;  lit.,  stripojf  all  round.  Legal  sacrifices  miglit,  in 
part,  produce  the  sense  of  forgiveness,  yet  scarcely  even 
that  (A'o^e,  i>.  4) ;  but  entirely  to  strip  off  one's  guilt  tliey 
never  could.  1^.  tfils  man— Empliaf  ic  (ch.3.  3).  forever 
— joined  in  iSn5r(w/i  Version  witli  "offered  one  sacrifice;" 
offered  one  sacrifice,  the  ellicacy  of  which  endures  for 
ever;  lit.,  continuously  (qL  v.  iA).  "The  ottering  of  Clirist, 
once  for  all  made,  will  continue  the  one  and  only  oblation 
forever;  nootlier  will  supersede  it."  [Bengel.]  The  mass, 
wh  ich  professes  to  be  tlie  freq  uen  t  repet  i  tion  of  one  and  t  he 
same.sacrificeof  Christ's  body,  is  lience  disproved.  For  not 
only  is  Christ's  body  one,  but  also  His  offering  is  one,  and 
that  inseparable  from  His  suffering  (ch.  9.  20).  The  mass 
would  be  much  the  same  as  the  Jewish  sacrifices  which 
Paul  sets  aside  as  abrogated,  for  they  were  anticipations 
of  the  one  sacrifice,  just  as  Rome  makes  masses  continua- 
tions of  it,  in  opposition  to  Paul's  argument.  A  repetition 
would  imply  that  the  former  once-for-all  offering  of  tlio 
one  sacrifice  was  imperfect,  and  so  would  be  dishonouring 
to  it(v.  2,  18).  Verse  14,  on  (lie  contrary,  says,  "He  hath 
PEiiFKCTED  FOK  EVEH  them  that  are  sanctified."  If  Christ 
offered  Himself  at  the  last  supper,  then  He  offered  Him- 
self again  on  the  cross,  and  there  would  be  trco  offerings ; 
but  Paul  says  there  was  only  one,  once  for  all.  Cf.  A'^ote,  cli. 
9.  20.  English  Veisio/i  is  favoured  by  the  usage  in  this 
Epistle,  of  putting  the  Greek  "for  ever"  a/ter  tliat  which 
it  qualifies.  Also,  "one-sacrifice  for  ever,"  stands  in  con- 
trast to  "the  same  sacrifices  oftentimes"  (v.  11).  Also,  1 
Corinthians  15.  25,  28,  agrees  with  v.  12,  13,  taken  as  English 
Version,  not  joining,  as  Alfoku  does,  "for  ever"  with 
••cat  down,"  for  Jesus  is  to  give  up  the  mediatorial  throne 
"  when  all  things  shall  be  subdued  unto  Him,"  and  not  to 
Kit  on  it  for  ever.  13.  expectlnjj—"  wailing."  Awaiting 
the  execution  of  His  Father's  will,  tliat  ail  His  foes  should 


be  subjected  to  Him.  The  Ron  waits  till  the  Father  shall 
"send  Him  forth  to  triumph  overall  His  foes."  He  is  now 
sitting  at  rest  (v.  12),  invisibly  reigning,  and  having  His 
foes  virtually,  by  right  of  His  death,  subject  to  Him.  Hif3 
present  sitting  on  the  unseen  throne  is  a  necessary  pre- 
liminary to  His  coming  forth  to  subject  His  foes  openly. 
He  shall  then  come  forth  to  a  visibly-manifested  kingdom 
and  conquest  over  his  foes.  Thus  He  fulfils  Psalm  110.  1. 
This  agrees  with  1  Corinthians  15.  2:3-28.  He  is,  by  His 
Spirit  and  His  providence,  now  suljjecting  His  foes  to 
Him  in  part  (Psalm  110).  The  subjection  of  His  foes  full!/ 
shall  be  at  his  seconl  advent,  and  from  that  time  to  the 
general  judgment  (Revelation  19.  and  20.);  then  comes  the 
subjection  of  Himself  as  Head  of  the  Church  to  the  Father 
(the  mediatorial  economy  cea>  iiig  when  its  end  shall  have 
been  accomplished),  that  God  rnay  be  all  in  all.  Eastern 
conquerors  used  to  tread  on  tlie  necks  of  the  vanquished, 
as  Joshua  did  to  the  five  kings.  .So  Christ's  total  and  ab- 
solute conquest  at  His  coming  is  symbolized,  be  made 
liis  footstool— ii^.,  "be  placed  (rendered)  footstool  of  His 
feet."  his  enemies— Satan  and  Death,  whose  strength 
consists  in  "sin  ;"  this  being  taken  away  (v.  12),  tlie  powex' 
of  the  foes  is  taken  away,  and  their  destruction  necessarily 
follov.s.  14.  For— The  sacrifice  being  "for  ever"  in  its 
efficacy  (v.  12)  needs  no  renewal.  "  For,"  &c.  them  tliat 
are  sanctified— rather  as  Greek,  "them  that  a?-e6ei?i£r  sanc- 
tified." The  sanctiflcation  (consecration  to  God)  of  the 
elect  (1  Peter  1.  2)  believers  is  perfect  in  Christ  once  for  all 
(Note,  V.  10).  (Contrast  the  law,  ch.  7.  19 ;  9.  9;  10.  1.)  The 
development  of  that  sanctification  is  progressive.  15.  The 
Greek  has  "moreover,"  or  "now."  is  a  ■witness— of  the 
truth  which  I  am  setting  forth.  The  Father's  witness 
is  given  ch.  5.  10.  The  Son's,  c;i.  10.  5.  Now  is  added  that 
of  the  Holy  Spirit,  called  accordingly  "the  Spirit  of  grace," 
D.  29.  The  testimony  of  all  Three  leads  to  the  same  con- 
clusion (v.  18).  tor  after  that  lie  liai  said,  &c.— The  con- 
clusion to  the  sentence  is  in  v.  17,  ''Aflcr  He  had  said  be- 
fore. This  is  the  covenant  that  I  will  make  witli  them 
{with  the  house  of  Israel,  ch.  8.  10;  liere  extended  to  the 
spiritual  Israel),  &c.,  saitli  the  Lord;  I  will  put  {lit.,  giving, 
referring  to  the  giving  of  the  law;  not  now  as  then,  giving 
into  the  hands,  but  giving)  my  laws  into  their  hearts  [mind, 
ch.  8.  10)  and  in  their  minds  (hearts,  ch.  8.  10) ;  I  will  inscribe 
(so  the  Greek)  them  (here  he  omits  the  addition  quoted  in 
cli.  8.10,  11,  /  ivill  be  to  them  a  God,  &c.,  and  they  shall  not 
teach  every  man  /iw  neighbour,  &c.),  and  (i.  e.,  after  He  had 
said  the  foregoing,  He  then  adds)  their  sins,  etc.,  will  I  re- 
member no  more."  The  great  object  of  the  quotation  hero 
is,  to  prove  that,  there  being  in  the  Gospel  covenant  "re- 
mission of  sins"  (v.  17),  there  is  no  more  need  of  asacriflco 
for  sins.  Tlie  object  of  the  same  quotation  in  ch.  8.  8-13  is 
to  show  tliat,  there  being  a  "  new  covenant,"  the  old  is 
antiquated.  18.  -where  remissiiou  of  tliese  is— as  there  Is 
under  the  Gospel  covenant  (v.  17).  "  Here  ends  the  finale 
(ch.  10. 1-18)  of  tlie  great  tripartitearrangeinent  (ch.  7. 1-25; 
7.  20  to  9. 12 ;  9. 13  to  10.  IS)  of  the  middle  portion  of  the  Epistle. 
Its  great  tlieme  was  Christ  a  High  Priest  for  ever  after  the 
order  of  Melcliisedec.  What  it  is  to  be  a  high  priest  after 
the  order  of  Melcliisedec  is  set  forth,  ch.  7.  1-25,  as  con- 
trasted witli  the  Aaronic  order.  That  Christ,  however,  as 
High  Priest,  is  Aaron's  antitype  in  the  true  lioly  place,  by 
virtue  of  His  self-sacrifice  hereon  earth,  and  Mediator  of 
abetter  covenant,  whose  essential  character  the  old  only- 
typified,  we  learn,  ch.  7.  26  to  9.  12.  And  that  Christ's  self- 
sacrifice,  offered  through  the  Eternal  Spirit,  is  of  everlast- 
ing power,  as  contrasted  with  theunavailing  cycle  of  legal 
oflerlngs,  is  established  in  the  third  part,  ch.  9.  13  to  10.  18; 
the  first  lialf  of  this  last  portion  [ch.  9. 13-28],  showing  tliat 
both  our  present  possession  of  salvation,  and  our  future 
completion  of  it,  are  as  certain  to  us  as  that  He  Is  witli 
God,  ruling  as  a  Priest  and  reigning  as  a  King,  once  more 
to  appear,  no  more  as  a  bearer  of  our  sins,  but  in  glory  asj 
a  Judge.  The  second  half,  ch.  10.1-18,  reiterating  the  main 
position  of  tlie  whole,  the  High  Priesthood  of  Christ, 
grounded  on  His  offering  of  Himself— its  kingly  character, 
its  eternal  accompllHhmentofltsend, confirmed  by  Psalm 
40  and  110.,  and  Jeremiah  31."  [Demtzsch  t/i  Ai^ford.]  19. 
Here  beg'us  the  third  and  last  division  of  the  Epistle;  otcr 

467 


Exhortation  to  holdfast  the  Faith 


HEBREWS   X. 


mith  Patieucf.  ana  Thanksgiimg. 


duty  7101V  whilst  luaiting  for  the  Lord's  second  advent.    Ile- 
sumption  and  expansion  of  Ihe  exhortation  (ch.  4.  11-10; 
cf.  V.  22,  23  iiere)  wiierewith  be  closed  tlie  first  p;irt  of  tiie 
Kpistle,  preparatory   to   his  great   doctrinal  argument, 
beginning  ch.7. 1.  boldness— "  free  confidence,"  gronnded 
on  the  consciousness  tliat  our  sins  have  been  forgiven,  to 
enter— Zrt.,"  as  regards  the  entering."  liy— Greek,  "in;"  it 
is  in  the  blood  of  Jesus  that  our  boldness  to  enter  is 
grounded.    Cf.  Ephesians  3.  12,  "In  whom  we  have  bold- 
ness and  access  wltli  confidence."    It  is  His  having  once 
for  all  entered  as  our  Forerunner  (ch.  6.  20)  and  Higli 
Priest  {v.  21),  making  atonement  for  us  with  His  blood, 
which  is  continually  there  (ch.  12.  24)  before  God,  that 
gives  us  confident  access.  No  priestly  caste  now  mediates 
between  the  sinner  and  his  Judge.    We  may  come  boldly 
with  loving  confidence,  not  with  slavish  fear,  directly 
through  Christ,  the  only  mediating  Priest.    The  minister 
is  not  officially  nearer  God  than  the  layman ;  nor  can  the 
latter  serve  God  at  a  distance  or  by  deputy,  as  the  natural 
man  would  like.    Each  must  come  for  himself,  and  all  are 
accepted  when  they  come  by  the  new  and  living  way 
opened  by  Christ.    Thus  all  Christians  are,  in  respect  to 
access  directly  to  God,  virtually  high  priests  (Revelation 
1.  6).    Tliey  draw  nigh  in  and  through  Christ,  the  only 
proper  High  Priest  (ch.7. 25).  30.  whlcU— The  antecedent 
in  the  Greek  is  "the  entering;"  not  as  English  Version, 
"  way."    Translate, "  Which  (entering)  He  has  consecrated 
(not  as  though  it  were  already  existing,  but  has  been  the 
first  to  open,  rNAUGURATED  as  a  new  thing  ;  Note,  ch.  9.  18, 
where  tlie  Greek  is  the  same)  for  us  (as)  a  new  (Greek,  re- 
cent; recently  opened,  Romans  10.  2.5,  2C)  and  living  way" 
(not  like  the  lifeless  way  through  tlie  law  offering  of  the 
blood  of  dead  victims,  but  real,  vital,  and  of  perpetual 
efficacy,  because  the  living  and  life-giving  Saviour  is  that* 
ivay.    It  is  a  living  hope  that  we  have,  producing  not  dead, 
but  living,  works).    Christ,  the  first-fruits  of  our  nature, 
has  ascended,  and  the  rest  is  sanctified  thereby.  "  Christ's 
ascension  is  our  promotion;  and  whitlier  the  glory  of  the 
Head  hatli  preceded,  thither  the  hope  of  the  body,  too,  is 
called."  [Leo.]    the  veil— As  the  veil  had  to  be  passed 
through  in  order  to  enter  the  holiest  place,  so  the  weak, 
human  suffering^es/i  (ch.  5. 7)  of  Christ's  humanity  (which 
veiled  His  Godhead)  had  to  be  passed  through  by  Him  in 
entering  the  hcavenljihollesi  place  for  us;  in  putting  off 
His  rent  flesh,  the  tempie  veil,  its  type,  was  simultaneously 
rent  from  top  to  bottom  (Matthew  27.  51).    Not  His  body, 
but  His  weak  suirering  yfcs/i,  was  the  veil;  His  body  Avaa 
tne  temple  (John  2.  19).    ai.  HigU  Priest— As  a  different 
Greek  term  {archiereus)  Is  used  always  elsewhere  in  this 
Epistle  for  "High  Priest,"  translate  as   Greek  here,  "A 
Great  Priest ;"  one  who  is  .it  once  King  and  "  Priest  on  His 
throne"  (Zeehariah  6. 13) ;  a  royal  Priest,  and  a  priestly 
King,    lioxise  of  God— the  spiritual  house,  the  Church, 
made  up  of  believers,  whose  home  is  heaven,  where  Jesus 
nov/  is  (ch.  12.  22,  23).    Thus,  by  "  the  house  of  God,"  over 
which  Jesus  is,  heaven  is  included  in  meaning,  as  well  as 
the  Cniurch,  whose  home  it  is.    23.  (Ch.  4.  16;  7.  19.)    wltli 
a  tme  licart— without  hypocrisy;  "in  truth,  and  witli  a 
perfect  heart;"  a  heart  thoroughly  imbued  with  "the 
trutli"  {v.  2o).    full  assurance— (Ch.  6.  11)— With  no  doubt 
as  to  our  acceptance  wlien  coming  to  God  by  the  blood  of 
Christ.     As  "faith"  occurs  here,  so  "hope,"  and  "love,"  v. 
2.3,  %\,    sprinkled  from— t.  e.,  sprinkled  so  as  to  be  cleansed 
from,  evil  conscience — s- consciousness  of  guilt  unatoned 
for,  and  uncleansed  aws.y  {v.  2;  ch.  9.  9).    Both  the  hearts 
and  the  bodies  are  cleansed.    The  legal  purifications  were 
with  i:)lood  of  animal  victims  and  with  water,  and  could 
only  cleanse  the^esft  (ch.  9.  13,  21).    Christ's  blood  purifies 
the  heart  and  conscience.  The  Aaronic  priest,  in  entering 
the  holy  place,  washed  with  water  (ch.  9.  19)  in  the  brazen 
Javer.  Believers,  as  priests  to  God,  are  once  for  all  washed 
in  BODY  (as  distinguished  from  "heai;ts")  at  baptism.  As 
we  have  an  immaterial,  and  a  material  nature,  the  cleans- 
ing of  both  is  expressed  by  "  hearts"  and  body,"  the  inner 
und  the  outer  man ;  so  the  whole  man,  material  and  im- 
material.   The  baptism  of  the  body,  however,  is  not  the 
mere  putting  away  of  material  filth,  nor  an  act  operating 
by  intrinsic  offlcncy,  but  the  sacramental  seal,  applied  to 
468 


lli'^  iHiur  man,  of  a  spiritual  washing  (1  Peter  3.  21). 
"Body"  (not  merely  "flesh,"  tlie  c«n?aZ  part, as  2  Corinth- 
ians 7.  1)  includes  the  whole  material  man,  which  needs 
cleansing,  as  being  redeemed,  as  well  as  the  soul.  The 
body,  once  polluted  with  sin,  is  Avashed,  so  as  to  be  fitted 
like  Christ's  holy  body,  and  by  His  body,  to  be  spiritually 
a  pure  and  living  offering.  On  the  "pure  water,"  the 
symbol  of  consecration  and  sanctification,  cf.  John  19.  34; 
1  Corinthians  6. 11 ;  1  John  5. 6;  Ezekiel  36.  2.5.  The  perfects 
"having  .  .  .  hearts  sprinkled  .  .  .  body  (the  Gree/c  is  sin- 
gular) washed,"  imply  a  continuing  state  produced  by  a 
once-for-all  accomplished  act,  viz.,  our  justification  by 
faith  through  Christ's  blood,  and  consecration  to  God, 
sealed  sacramenlally  by  the  baptism  of  our  body.  83. 
Ch.  3.6,14;  4.14.  profession— GrccA;,  "confession."  our 
faltli— rather  as  Greek, "  oxjR  hope  ;"  which  is  indeed  faith 
exercised  as  to  the  future  inheritance.  Hope  rests  on 
faith,  and  at  the  same  time  quickens  faith,  and  is  the 
ground  of  our  bold  confession  (1  Peter  3.  15).  Hope  is  simi- 
larly (v. 22)  connected  with  purification  (1  John  3.  3).  witli- 
out  -wavering — without  declension  (ch.  8.  14),  "steadfast 
unto  the  end."  lie- God  is  faithful  to  his  promises  (ch.  6. 
17, 18;  11. 11;  12.  26,  28:  1  Corinthians  1.  9;  10. 13;  1  The.ssa- 
lonians  .5.  21;  2  Thessalonians  3.  3;  see  also  Christ's  prom- 
ise, John  12.  26),  but  man  is  too  often  unfaithful  to  his 
duties.  34:.  Here,  as  elsewhere,  Jiope  and  love  follow  faith  ; 
the  Pauline  triad  of  Christian  graces,  consider — with 
the  mind  attentively  fixed  on  "  one  another"  (Note,  ch.  B, 
1),  contemplating  with  continual  consideration  the  cha- 
racters and  wants  of  our  brethren,  so  as  to  render  mutual 
help  and  counsel.  Cf.  "  consider,"  Psalra  41. 1,  and  ch.  12. 
15,  "(All)  looking  diligently  lest  any  fail  of  the  grace  of 
God."  to  provoke — Greek,  "  ivith  a  vi^rv  to  provoking  unto 
love,"  instead  of  provoking  to  hatred,  as  is  too  often  the 
case.  33.  assembling  of  ourselves  together — T\\e  Greek, 
episunagoge,  \s  onls  found  here  and  2  Thessalonians  2.1 
(the  gathering  together  of  the  elect  to  Christ  at  His  com- 
ing, Matthew  24.  31).  The  assembling  or  gathering  of  our- 
selves for  Christian  communion  in  private  and  public,  is 
an  earnest  of  our  being  gathered  together  to  Him  at  His 
appearing.  Union  is  strength;  continual  asseniblings  to- 
gether beget  and  foster  love,  and  give  good  opportunities 
for  "provoking  to  good  Avorks,"  by  "exhorting  one  an- 
other" (ch.  3.  13).  iGXATiu.s  says,  "When  ye  frequently, 
and  in  numbers  meet  togetlier,  the  powers  of  Satan  are 
overthrown,  and  his  mischief  is  neutralized  by  your  like- 
mindedness  in  the  faith."  To  neglect  such  assemblings 
together  might  end  in  apostasy  at  last.  He  a\'oids  the 
Greek  term,  sunagoge,  ».s.  suggesting  the  Jewish  synagogue 
meetings  (cf.  Revelation  2.  9).  as  tlie  manner  of  some  is 
— "manner,"  t.  e.,  habit,  custom.  This  gentle  expression 
proves  he  is  not  here  as  yet  speaking  of  apostasy,  tlie  day 
approaching— This,  the  shortest  designation  of  the  day 
of  the  Lord's  coming,  occurs  only  in  1  Corinthians  3.  13;  a 
confirmation  of  the  Pauline  authorship  of  this  Epistle. 
The  Church  being  in  all  ages  kept  uncertain  how  soon 
Christ  is  coming,  //te  day  is,  and  has  been,  in  each  age, 
practically  alwaj's  near;  whence,  believers  have  been 
called  on  always  to  be  watching  for  it  as  nigh  at  hand. 
The  Hebrews  were  now  living  close  upon  one  of  those 
great  types  and  foretastes  of  it,  the  destruction  of  Jeru- 
salem (Matthew  24.),  "the  bloody  and  fiery  dawn  of  the 
great  day;  that  day  is  the  day  of  days,  the  ending  day  of 
all  days,  the  settling  day  of  all  days,  the  day  of  the  pro- 
motion of  time  into  eternity,  the  day  Avhich,  for  the 
Church,  breaks  through  and  breaks  off  the  night  of  the 
present  world"  [Delitzsch  in  Alford].  36.  Cf.  on  this  and 
following  verses,  ch.  6.  4,  &c.  There  the  Avarning  was 
that  if  there  be  not  diligence  in  progressing  a  falling  off 
will  take  place,  and  apostasy  may  ensue  :  here  it  is,  that  if 
therebelukewarmness  in  Christian  communion,  apostasy 
may  ensue,  if  we  sin — Greek  present  participle :  if  we  be 
found  sinning,  i.e.,  not  isolated  acts,  but  a  state  of  sin. 
[Alford.]  a  violation  iiot  only  of  the  laiv,  but  of  the 
Avhole  economy  of  the  New  Testament  (v.  28,29).  -tvil- 
fully  —  presumptuously,  Greek  "  Avillingly."  After  re- 
ceiA-ing  "  full  knowledge  (so  the  Greek,  cf.  1  Timothy  2. 4)  of 
the  truth,"  by  having  been  "  enlightened."  and  by  having 


Exhortation  to  holdfast  the  Faith 


HEBREWS  X. 


with  Patience  and  Thanksgiving, 


"tasted"  a  certain  measure  even  of  grace  of  "the  Holy 
Ghost"  (the  Spirit  of  trutli,  John  14. 17;  and  "the  Spirit 
of  grace,"  v.  29) :  io/all  away(.AS  "sin  "  here  means,  cli.3. 12, 
17;  of.  ch.  6.  6)  and  apostatize  (ch.  3.  12)  to  Judaism  or  in- 
fldelity,  is  not  a  sin  of  ignorance,  or  error  ("  out  of  the  ivay" 
Ihe  result)  of  infirmity,  but  a  deliberate  sinning  against 
the  Spirit  (v.  29;  oil.  5.  2):  such  sinning,  where  a  con- 
Hciousness  of  Gospel  obligations  not  only  was,  but  is 
present:  a  sinning  presumptuously  and  perseveringly 
against  Christ's  redemption /or  us,  and  the  Spirit  of  grace 
in  us.  "  He  only  who  stands  high  can  fall  low.  A  lively 
reference  In  the  soul  to  what  is  good  is  necessary  in  order 
to  be  thoroughly  wicked;  hence,  man  can  be  more  repro- 
bate than  the  beasts,  and  the  apostate  angels  than  apos- 
tate man."  [Tholuck.]  remaiiietli  no  more  sacrifice — 
For  there  is  but  one  Sacrifice  that  can  atone  for  sin ;  tliey, 
after  having  fully  known  that  sacrifice,  deliberatelj'  reject 
It.  JJ7.  a  certain — an  extraordinary  and  indescribable. 
The  Indeflnlteuess,  as  of  something  peculiar  of  its  kind, 
makes  the  description  the  more  terrible  (cf.  Greek,  James 
1.  18).  looking  for — "expectation:"  a  later  sense  of  the 
Greek.  Alfokd  strangely  translates,  as  the  Greek  usually 
means  elsewhere,  "reception."  The  transition  is  easy 
from  "giving  a  reception  to"  something  or  some  one,  to 
looking  for.  Contrast  the  "expecting"  (the  very  same 
Greek  as  here),  v.  13,  which  refutes  Alford.  fiery  indig- 
nation—TO.,  "zeal  of  fire."  Fire  is  personified:  glow  or 
ardour  of  fire,  i.e., of  Him  who  is  "a  consuming  fire." 
devonr — continually.  38.  Cf.  ch.  2.2,3;  12.  25.  despised 
— "set  at  naught "  [Alford]:  utterly  and  heinously  vio- 
lattd,  not  merely  some  minor  detail,  but  the  ivhole  law 
and  covenant,  as  ex.  gr.,  by  idolatry  (Deuteronomy  17.  2-7). 
So  here  apostasy  answers  to  sucli  an  utter  violation  of  the 
old  covenant,  died— GrreeA-,  "dies  :"  the  normal  punish- 
ment of  such  transgression,  then  still  in  force,  without 
mcr<y — lit.,  mercies:  removal  out  of  the  pale  of  mitigation, 
or  a  respite  of  his  doom,  under— on  theevidcneeof.  29. 
sorer — Greek,  "worse,"  viz.,  "punishment"  (lit.,  vengeance) 
than  any  mere  temporal  punishment  of  the  body,  sup- 
pose ye— an  appeal  to  the  Hebrews'  reason  and  conscience. 
thouglit  wortliy— by  God  at  the  judgment,  trodden 
under  foot  the  Son  of  God — by  "willul  "  apostasy.  So  he 
treads  under  foot  God  Himself  who  "glorified  His  Hon  as 
an  high  priest  "(ch.  5.5;  G.  6).  an  imJioly  tliiiig— ?iY., 
"common,"  as  opposed  to  "sanctified."  No  better  than 
the  blooO  of  a  common  man,  thus  involving  the  conse- 
quence that  Christ,  in  claiming  to  be  God,  was  guilty  of 
blasphemy,  and  so  deserved  to  die  !  ^vIierewitH  he  >va8 
sanctified— for  Christ  died  even  for  him.  "Sanctified," 
in  the  fullest  sense,  belongs  only  to  tlie  saved  elect.  But 
in  some  sense  It  belongs  also  to  those  who  have  gone  a 
far  way  in  Christian  experience,  and  yet  fall  away  at  last. 
The  higher  such  a  one's  past  Christian  experiences,  the 
deeper  his  fall,  done  despite  unto— by  repelling  in  fact: 
as  "  blasphemy  "  is  despite  in  words  (Mark  3.  29).  "  Of  the 
Jews  who  became  Christians  and  relapsed  to  .ludaisin,  we 
lind  fro;!!  the  history  of  Uriel  Acosta,  that  they  required 
a  blasphemy  against  Chi'st.  They  applied  to  Him  epi- 
thets used  against  Molech  the  adulterous  branch,'"  &c. 
[Tholuck.]  the  Spirit  ot  grace— the  Spirit  that  confers 
grace.  "He  who  does  not  accept  the  benefit.  Insults  Him 
who  confers  it.  He  hath  made  thee  a  son  :  wilt  thou  be- 
come a  slave?  He  has  come  to  take  up  His  abode  with 
thee;  but  thou  art  Introducing  evil  into  thyself."  [CiiUYS- 
OSTOM.]  "It  is  the  curse  of  evil  eternally  to  propagate 
evil :  so,  for  him  who  profanes  the  Christ  without  hitn,  and 
blasphemes  the  Christ  ivithin  him,  there  is  subjectively  no 
renewal  of  a  change  of  mind  (ch.  6.  6),  and  ol)jectively  no 
new  *acr(/lce /or  «i»w"  (ch.  10.  26).  [Tiioluck.]  30.  him— 
God,  who  enters  no  empty  threats,  vengeance  beloug- 
eth  unto  me— Greek,  "To  me  belongdth  vengeance:"  ex- 
actly according  with  Paul's  quotation,  Romans  12.  19,  of 
the  same  text.  Lord  shall  Judge  his  people— in  grace, 
or  else  anger,  according  as  each  deserves:  here,  "Judge," 
so  as  to  punish  the  reprobate  apostate ;  there,  "judge,"  so 
as  to  interpose  in  behalf  of,  and  save  His  people  (Deuter- 
onomy 82. 30).  31.  fearful  ...  to  fall  Into  tl»e  hands,  &c. 
—It  is  good  like  David  to  fall  into  the  hands  of  God,  rather 


than  man,  when  one  does  so  with  filial/at7/i  in  his  father's 
love,  though  God  chastises  him.  "It  is  fearful"  to  fall 
into  His  hands  hs  a  reprobate  and  presumptuous  sinner 
doomed  to  His  Just  vengeance  as  Judge '(v.  27j.  living 
God— therefore  able  to  punish  for  ever  (Matthew  10.  28). 
33.  As  previously  he  has  warned  them  by  the  awful  end 
of  apostates,  so  here  he  stirs  them  up  by  the  remem- 
brance of  their  own  former  faith,  patience,  and  self-sac- 
rificing love.  So  Revelation  2.  3,  4.  call  to  remembrance 
— liabitually:  so  the  present  tense  means,  illuminated 
—"enlightened:"  come  to  "  the  knowledge  of  the  truth" 
{v.  26)  in  connection  with  baptism  {Note,  ch.  6. 4).  In  spir- 
itual baptism,  Clirist,  who  is  "  the  Light,"  is  put  on.  "  On 
the  one  hand,  we  are  not  to  sever  the  sign  and  the  grace 
signified  where  the  sacrifice  truly  answers  its  designs;  on 
the  otlier,  the  glass  is  not  to  be  mistaken  for  the  liquor, 
nor  the  sheatli  for  the  sword."  [Bengel.]  light  of— i.  e., 
consisting  of  &fQ.\cij\o\is.  33.  The  persecutions  here  referred 
to  seem  to  have  been  endured  by  tlie  Hebrew  Christians 
at  their  first  conversion,  not  only  in  Palestine,  but  also 
in  Rome  and  elsewhere,  the  Jews  in  every  city  inciting 
the  populace  and  the  Roman  authorities  against  Chris- 
tians. gazing-stocU- as  in  a  theatre  (so  the  Greek) :  often 
used  as  llie  jjlace  of  punishment  in  the  presence  of  the 
assembled  multitudes.  Acts  19.  29;  1  Corinthians  4.  9, 
"Made  a  theatrical  spectacle  to  the  world."  ye  became — 
of  your  own  accord:  attesting  your  Christian  sympathy 
with  your  sufTering  bretliren.  companions  of— sharers 
in  afSiiction  with.  34t.  ye  had  compassion  on  me  in 
my  bonds — The  oldest  MSS.  and  versions  omit "  me,"  and 
read,  "Ye  botli  sj'mpathized  with  those  in  bonds  (answer- 
ing to  the  last  clause  of  v.  33;  cf.  ch.  13.  3,  23;  6.  10),  and 
accepted  (so  the  Greek  is  translated  ch.  11.  35)  with  Joy 
(James  1.2;  joy  in  tribulations,  as  exercising  faitli  and 
other  graces,  Romans  5.  3;  and  the  pledge  of  the  coming 
glory,  Slatthew  5.  12)  the  plundering  of  your  (own)  goods" 
(answering  to  the  first  clause  of  v.  33).  in  yourselves — 
The  oldest  MSS.  omit  "in  :"  translate," 'Know  m^  that  ye 
have  fur  (or  (o)  yourselves."  better— a  lieavenly  (ch.  H. 
16).  enduring— not  liable  to  spoiling,  substance — pos- 
session :  peculiarly  our  own,  if  we  will  not  cast  away  our 
birth-right.  35-37.  Consequent  exhortation  to  confi- 
dence and  endurance,  as  Christ  is  soon  coming.  Cast 
not  avt'ay- Implying  tliat  they  now  have  "confidence," 
and  tftat  it  will  not  withdraw  of  itself,  unless  they  "cast 
it  away"  wilfully  (cf.  ch.  3.  14).  wlticYx— Greek,  "the 
which:"  inasmucli  as  being  such  as.  hatU— present 
tense  :  it  is  as  certain  as  if  you  had  it  in  your  hand  (v.  37), 
It  hath  in  reversion,  recompense  of  re-»vaid — of  gract, 
not  of  debt :  a  reward  of  a  kind  which  no  mercenary  sell  • 
seeker  would  seek  :  holiness  will  be  its  own  reward  ;  sell- 
devoting  unselfishness  for  Christ's  sake  will  be  its  own 
rich  recompense  {Note,  ch.  2.  2;  11.  26).  36.  patience— 
Greek,  "waiting  endurance,"  or  "enduring  persever- 
ance :"  the  kindred  OreeA  verb  in  the  LXX.,  Habakkuk 
2,  3,  is  translated,  "  ir«(<  for  it"  (cf.  James  5.  7).  after  ye 
have  done  the  will  of  God— "that  whereas  ye  have 
done  the  will  of  God"  hitherto  (v.  82-35),  ye  may  now  show 
r\bo  patient,  persevering  endurance,  and  so  "receive  the 
promise,"  i.  e.,  the  promised  reward:  eternal  life  and 
bliss  commensurate  with  our  work  of  faitli  and  love  (ch. 
6.  10-12).  We  must  not  only  do,  but  also  suffer  (1  Peter  4, 
19).  God  first  uses  the  active  talents  of  His  servants;  then 
polishes  the  other  side  of  tlie  stone,  making  the  passive 
graces  shine,  patience,  meekness,  &c.  It  may  be  also  trans- 
lated, "That  yc  may  do  the  will  of  God,  and  receive,"  &<:. 
[Alfoud]:  "patience"  itself  is  a  further  and  a  persever- 
ing doing  of  "God's  will;"  otherwise  it  would  be  profit- 
less and  no  real  grace  (Matthew  7.  21).  We  should  lock, 
not  merely  for  individual  bliss  now  and  at  death,  but 
for  the  great  and  general  consummation  of  bliss  of  all 
saints,  both  in  body  and  soul.  37,  38.  Encouragement  to 
patient  endurance  bj'  consideration  of  the  shortness  of 
the  time  till  Chrlstshall  come,and  God's  rejection  of  him 
that  draws  back,  taken  from  Habakkuk  2.  3,  4.  a.  littlo 
virhlle— (John  16.16.)  he  that  shall  come  — TO.,  "the 
Comer."  In  Habakkuk,  it  is  the  vision  that  is  said  to  be 
about  to  come.    Christ,  being  the  grand  and  ultimate  sub- 

469 


Dtjiniiion  of  ike  Faith 


HEBREWS  XL 


just  l^poken  of  by  Paul, 


jcc  t  of  all  prophetical  vision,  is  here  made  by  Paul,  under 
inspi  ration,  the  subject  of  the  Spirit's  prophecy  by  Habak- 
kuli,  in  its  final  and  exhaustive  fulfilment.  38.  just— The 
oldest  MSS.  and  Vulgate  read,  "  my  just  man."  God  is  the 
i.peaker:  "He  who  is  just  in  my  sight."  Bengel  trans- 
latcs,  "The  just  shall  live  by  my  faith:"  answering  to  the 
Ilebreiv,  Habakkuk  2.  4.,  lit.,  "the  just  shall  live  by  the 
laith  of  Him  "  viz.,  Christ,  the  final  subject  of  "  the  vision," 
who  "will  not  lie,"  i.  e.,  disappoint.  Here  not  merely 
tlie  first  beginning,  as  in  Galatians  3.  II,  but  the  continu- 
ance,  of  the  spiritual  life  of  the  justified  man  is  referred  to, 
as  opposed  to  declension  and  apostasy.  As  the  justified 
man  receives  his  first  spiritual  life  by  faith,  so  it  is  by 
faith  that  he  shall  continue  to  live  (Luke  4.  4).  The  faith 
nieant  here  is  that  fully  developed  living  trust  in  the  un- 
seen (ch.  11.  1)  Saviour,  which  can  keep  men  steadfast 
amidst  persecutions  and  temptations  (v.  34-36).  but— 
Greek,  "and."  if  any  man  draw  bacU— So  the  Greek 
admits:  though  it  might  also  be  translated,  as  Alfokd 
approves,  "if  Jie  (the  just  man)  draw  back."  Even  so,  it 
would  not  disprove  the  final  perseverance  of  saints.  For 
"  the  just  man"  in  this  latter  clause  would  mean  one 
seemingly,  and  in  part  really,  though  not  savingly,  "just" 
or  justified:  as  in  Ezekiel  18.24,26.  In  the  Hebreiv,  this 
latter  half  of  the  verse  stands  first,  and  is,  "Behold,  his 
isoul  which  is  lifted  up,  is  not  upright  in  him."  Habak- 
kuk  states  the  cau^e  of  drawing  back :  a  soul  lifted  up,  and 
in  self-inflated  unbelief  setting  itself  up  against  God. 
Paul,  by  the  Spirit,  states  the  effect,  it  draws  back.  Also, 
what  in  Habakkuk  is,  "  His  soul  is  not  upright  in  him," 
is  in  Paul,  "My  soul  shall  have  no  pleasure  in  him." 
Habakkuk  states  the  cause,  Paul  the  effect:  He  who  is 
not  right  in  his  own  soul,  does  not  stand  right  with  God ; 
God  has  no  pleasure  in  him.  Bengel,  translates  Habak- 
kuk, "His  soul  is  not  upright  in  respect  to  him,"  viz., 
Christ,  the  subject  of  "  the  vision,"  i.  e.,  Christ  has  no  pleas- 
tire  in  him  (cf.  ch.  12.  25).  Every  flower  in  spring  is  not  a 
fruit  in  autumn.  39.  A  Pauline  elegant  turning-offfrom 
denunciatory  warnings  to  charitable  hopes  of  his  readers 
(Ptomans  8. 12).  saying  of  tUc  so\il—lit.,  "acquisition  (or 
obtaining)  of  the  soul."  The  kindred  Greek  verb  is  ap- 
plied to  Christ's  acquiring  the  Church  as  the  purchase  of 
His  blood  (Acts  20.  28).  If  we  acquire  or  obtain  our  soul's 
salvation,  it  is  through  Him  who  has  obtained  it  for  us 
by  his  blood-shedding.  "The  unbelieving  man  lof^s  his 
soul:  for  not  being  God's,  neither  is  he  his  own  [cf.  Mat- 
thew 16.  26  with  Luke  9.  25] :  faith  saves  the  soul  by  link- 
ing it  to  God."    [Delitzsch  in  Alfoed.J 

CHAPTEE     XT. 

Ver.  1-40.  Definition  of  the  Faith  just  Spoken  of 
(ch.  10.  39):  Examples  from  the  Old  Covenant  fok 
OUR  Perseverance  in  Faith.  1.  Description  of  tlie 
great  things  which  faith  (in  its  widest  sense  :  not  here're- 
stricted  to  faith  in  the  Gospel  sense)  does  for  us.  Not  a 
full  definition  of  faith  in  its  whole  nature,  but  a  descrip- 
tion of  its  great  characteristics  in  relation  to  the  subject 
of  Paul's  exhortation  here,  viz.,  to  perseverance,  sub- 
stance, <fcc.— It  substantiates  promises  of  God  which  we 
hope  for,  as  future  in  fulfilment,  making  them  present 
realities  to  us.  However,  the  Greek  is  translated  in  ch.  3. 
14,  "confidence;"  and  it  also  here  may  mean  "sure  confi- 
dence." So  Alford  translates.  Thomas  Magister  sup- 
ports English  Version,  "The  whole  thing  that  follows  is 
virtually  contained  in  the  first  principle;  now  the  first 
commencement  of  the  things  lioped  for  is  in  us  through  the 
assent  of  faith,  which  virtually  contains  all  the  things 
hoped  for."  Cf.  Note,  ch.6.  5,  "tasted  .  .  .  powers  of  the 
world  to  come."  Through  faith,  the  future  object  of 
Christian  hope,  in  its  beginning,  is  already  present.  True 
faith  infers  the  reality  of  the  objects  believed  in  and 
hoped  for  (v.  6).  Hugo  de  St.  Victor  distinguished  faith 
from  hope.  By  faith  alone  we  are  sure  of  eternal  things 
that  they  are  ;  but  by  hope  we  are  confident  that  we  shall 
HAVE  them.  All  hope  presupposes  faith  (Romans  8.  25). 
evidence-"  demonstration :"  convincing  proof  to  the  be- 
liever; the  soul  thereby  seeing  what  the  eye  cannot  see, 
470 


tilings  not  seen- the  whole  invisible  and  spiritual 
world;  not  merely  things  future  and  things  pleasant, 
as  the  "  things  hoped  for,"  but  also  tlie  past  and  present, 
and  those  the  reverse  of  pleasant.  "Eternal  life  is  prom- 
ised to  us,  but  it  is  when  we  are  dead  ;  we  are  told  of  a 
blessed  resurrection,  but  meanwhile  we  moulder  in  tiie 
dust;  we  are  declared  to  be  justified,  and  sin  dwells  in  us; 
we  hear  that  we  are  blessed,  meantime  we  are  over- 
whelmed in  endless  miseries;  we  are  promised  abun- 
dance of  all  goods,  but  we  still  endure  hunger  and  thirst ; 
God  declares  He  will  immediately  come  to  our  help,  but 
He  seems  deaf  to  our  cries.  What  should  we  do  if  we  had 
not  faith  and  hope  to  lean  on,  and  if  our  mind  did  not 
emerge  amidst  the  darkness  above  the  world  by  the 
shiningof  the  Word  and  Spirit  of  God?"  [Calvin.]  Faith 
is  an  assent  unto  truths  credible  upon  the  testimony  of 
God  [not  on  the  reasonableness  of  the  thing  revealed, 
though  by  this  we  may  judge  as  to  whether  it  be  what  it 
professes,  a  genuine  i-evelationj,  delivered  unto  us  in  the 
writings  of  the  apostles  and  prophets.  Thus  Christ's  as- 
cension is  the  cause,  and  His  absence  the  crown,  of  our 
faith:  because  He  ascended,  we  the  more  believe, and  be- 
cause we  believe  in  Him  who  hath  ascended,  our  faith  is 
the  more  accepted.  [Bishop  Pearson.]  Faith  believes 
what  it  sees  not;  for  if  thou  seest  there  is  no  faith:  the 
Lord  has  gone  away  so  as  not  to  be  seen:  He  is  hidden 
that  He  may  be  believed;  the  yearning  desire  by  faith 
after  Him  who  is  unseen  is  the  preparation  of  a  heavenly 
mansion  for  us;  when  He  shall  be  seen  it  shall  be  given 
to  us  as  the  reward  of  faith.  [Augustine.]  As  Revela- 
tion deals  with  spiritual  and  invisible  things  exclusively, 
faith  is  the  faculty  needed  by  us,  since  it  is  the  evidence 
of  things  not  seen.  By  faith  we  venture  our  eternal 
interests  on  the  bare  word  of  God,  and  this  is  altogether 
reasonable.  .  3.  For— So  high  a  description  of  faith  is 
not  undeserved;  for,  «&c.  [Alford.]  lay— Greek,  "in:" 
in  respect  to  ...  in  the  matter  of,  "  it,"  or,  as  Greek  more 
emphatically,  "this."  tlie  elders— as  though  still  living 
and  giving  their  powerful  testimony  to  the  reasonable- 
ness and  excellence  of  faith  (ch.  12.  1).  Not  merely  the' 
ancients,  as  though  they  were  people  solely  of  the  past ; 
nay,  they  belong  to  the  one  and  the  same  blessed  family 
as  ourselves  (v.  30,  40).  "The  elders,"  whom,  we  all 
revere  so  highly.  "Paul  shows  how  Ave  ought  to  seek 
in  all  its  fulness,  under  the  veil  of  history,  the  essential 
substance  of  the  doctrine  sometimes  briefly  indicated." 
[Bengel.]  "The  eldei-s,"  as  "the  fathers,"  is  a  title  of 
honour  given  on  the  ground  of  their  bright  faith  and 
practice,  obtained  a  good  report — Greek,  "were  testified 
of,"  viz.,  favourably  (cf.  ch.  7.  8).  It  is  a  phrase  of  Luke, 
Paul's  companion.  Not  only  men,  but  God,  gave  testi- 
mony to  their  faith  (i>.  4,  5,  39).  Thus  they  being  testified 
of  themselves  have  become  "witnesses"  to  all  others  (ch. 
12. 1).  The  earlier  elders  had  their  patience  exercised  for 
a  long  period  of  life:  those  later,  in  sharper  afflictions. 
Many  things  which  they  hoped  for  and  did  not  see,  sub- 
sequently came  to  pass  and  were  conspicuously  seen,  the 
event  confirming  faith.  [Bengel.]  3.  we  understand — 
we  perceive  with  our  spiritual  intelligence  the  fact  of  the 
world's  creation  by  God,  though  we  see  neither  Him  nor 
the  act  of  creation  as  described,  Genesis  1.  The  natural 
world  could  not,  Avithout  revelation,  teach  us  this  truth, 
though  it  confirms  the  truth  when  apprehended  by  faith 
(Romans  1.  20).  Adam  is  passed  over  in  silence  here  as  to 
his  faith,  perhaps  as  being  the  first  who  fell  and  brought 
sin  on  us  all;  though  it  does  not  foUoAV  that  he  did  not 
repent  and  believe  the  promise,  worlds— Zj7.,  "ages:"  all 
that  exists  in  time  and  space,  visible  and  invisible,  pres- 
ent and  eternal,  framed — "fitly  formed  and  consoli- 
dated;" including  the  creation  of  the  single  parts  and  the 
harmonious  organization  of  the  whole,  and  the  continual 
providence  which  maintains  the  Avhole  throughor»t  all 
ages.  As  creation  is  the  foundation  and  a  specimen  of 
the  whole  Divine  economy,  so  faith  in  creation  is  the 
foundation  and  a  specimen  of  all  faith.  [Bengel.]  by 
the  -word  of  God— not  the  personal  word  {Greek,  logos, 
John  1. 1)  here,  but  the  spokenword  (Greek,  rhema);  though 
by  the  instrumentality  of  the  personal  word  (ch.  1.  2), 


The  Nciure  of  Faith,  and 


HEBREWS  XL 


its  Acceptableness  with  God. 


I 


not  made,  &c. — translate  as  OreeK,  so  that  not  out  of 
things  which  appear  hath  that  which  is  seen  been  made;" 
not  as  in  the  case  of  all  things  which  we  see  reproduced 
from  previously  existing  and  visible  materials,  as,  for  in- 
stance, the  plant  from  the  seed,  the  animal  from  the  pa- 
rent, &c.,  has  the  visible  world  sprung  into  being  from 
apparent  materials.  So  also  it  is  implied  in  the  first 
clause  of  the  verse  that  the  invisible  spiritual  worlds 
were  framed  not  from  previously  existing  materials. 
Bengel  explains  it  by  distinguishing  "appear,"  i.  e., 
begin  to  be  seen  (viz.,  at  creation),  from  that  which  is  seen  as 
already  in  existence,  not  merely  beginning  to  be  seen; 
"so  tliat  the  things  seen  were  not  made  of  the  things 
which  appear,"  i.  e.,  which  begin  to  be  seen  by  us  in  the  act 
of  a-eation.  We  were  not  spectators  of  creation;  it  is  by 
faith  we  perceive  it.  4.  more  excellent  sacrifice— be- 
cause oflfered  in  faith.  Now/aith  must  have  some  revela- 
tion of  God  on  wliich  it  fastens.  The  revelation  in  this 
case  was  doubtless  God's  command  to  sacrifice  animals 
("the  firstlings  of  the  fiock")  in  token  of  the  forfeiture  of 
men's  life  by  sin,  and  as  a  type  of  the  promised  bruiser 
of  the  serpent's  head  (Genesis  3. 15),  the  one  coming  sacri- 
fice; this  command  is  implied  in  God's  having  made 
coats  of  skin  for  Adam  and  Eve  (Genesis  3.  21):  for  these 
skins  must  have  been  taken  from  animals  slain  in  sacri- 
fice; inasmuch  as  it  was  not  for  food  they  were  slain,  ani- 
mal food  not  being  permitted  till  after  tlie  flood;  nor  for 
mere  clothing,  as,  were  it  so,  clothes  might  have  been 
made  of  the  fleeces  wifliout  the  needlesscruelty  of  killing 
the  animal ;  but  a  coat  of  skin  put  on  Adam  from  a  sacri- 
ficed animal  typified  the  covering  or  atonement  (the  He- 
brew for  atone  means  to  cover)  resulting  from  Christ's 
sacrifice.  The  Greek  is  moi'e  lit.  rendered  [Kennicott]  by 
WiCKLiFFE,  "a  muc7imo»-e  sacrifice;"  and  by  Queen  Eliza- 
beth's version  "a  greater  sacrifice."  A  fuller,  more  am- 
ple sacrifice,  that  which  partook  more  largely  and  essen- 
tially of  the  true  nature  and  virtue  of  sacrifice.  [Akch- 
BiSHOP  Magee.]  It  was  not  any  intrinsic  merit  in  "the 
firstling  of  the  flock"  above  "the  fruit  of  the  ground." 
It  was  God's  appointment  that  gave  it  all  its  excellency 
as  a  sacrifice;  if  it  had  not  been  so,  it  would  have  been  a 
presumptuous  act  of  ivill-tvorship  (Colossians  2.  23),  and 
taking  of  a  life  which  man  had  no  riglit  over  before  tlie 
flood  (Genesis  9).  Tlie  sacrifice  seems  to  have  been  a 
holocaust,  and  llie  sign  of  the  Divine  acceptance  of  it  was 
probably  the  consumption  of  it  by  fire  from  heaven  (Gen- 
esis 15. 17).  Hence,  "  to  accept"  a  burnt  sacrifice  is  in  He- 
brew "to  turn  it  to  ashes"  {Margin,  Psalm  20.  3).  A  fiame 
seems  to  have  issued  from  the  Shekinah,  or  flaming 
clierubim,  east  of  Eden  ("  the  presence  of  tlie  Lord,"  Gen- 
esis 4.  IG),  wliere  the  first  sacrifices  were  olfered.  Cain,  in 
unbelieving  self-righteousness,  presented  merely  a  thank 
offering,  not  like  Abel  feeling  his  need  of  the  propitiatory 
sacrifice  appointed  on  account  of  sin.  God"liad  respect 
(first)  unto  Abel,  and  (then)  to  his  ofi'ering"  (Genesis  4.  4). 
Faitli  causes  the  believer's  person  to  be  accepted,  and 
then  his  ottering.  Even  an  animal  sacrifice,  though  of 
God's  appointment,  would  not  have  been  a(rcepted,  had 
It  not  been  offered  in  faith,  lie  obtained  witness — God 
by  fire  attesting  His  acceptance  of  liim  as  "rigliteous  by 
faith."  Ills  gift« — tlie  common  term  for  sacrifices,  imply- 
ing that  they  must  be  freely  given.  Ity  It— by  faith  ex- 
hibited in  his  animal  sacrifice,  dead,  yet  spealtetli— His 
blood  crying  from  the  ground  to  God,  sliows  how  precious, 
because  of  his  "faith,"  he  was  still  in  God's  siglit,  even 
when  dead.  So  he  becomes  a  witness  to  us  of  the  blessed 
eflects  of  faith.  5.  i^ai'^A  was  the  ground  of  his  pleasing 
God;  and  liis  pleasing  God  was  the  ground  of  Jiis  transla- 
tion, translated— (Genesis  5.  22,  24.)  Implying  a  sudden 
removal  (the  same  Greek  as  in  Qalatians  1.  6)  from  mor- 
tality without  death  to  immortality:  sucli  a  change  as 
shall  pass  over  the  living  at  Christ's  coming  (1  Corin- 
thians 15.  61,  52).  liad  tills  testimony— vj'2.,  of  Scripture; 
the  Greek  perfect  implies  tliat  this  testimony  continues 
still:  "he  has  been  testified  of."  pleased  God — The 
Scripture  testimony  virtually  expresses  that  he  pleased 
God,  viz.,  "Enoch  walked  with  God."  LXX.  translates 
the  Hebrew  for  "walked  with  God,"  Genesis  Q.  "d, pleased 


God.  G.  ■wltliont— Gree/;,  '^ apart  from  faith:"  if  one  be 
destitute  of  faith  (cf.  Romans  14.  23).  to  please — translate, 
as  Alfobd  does,  tlie  Greek  aorist,  "It  is  impossible  to 
please  God  at  all"  (Romans  8.  8).  Natural  amiabilities 
and  "  works  done  before  the  grace  of  Clirist  are  not  pleas- 
ant to  God,  forasmuch  as  they  spring  not  of  faith  in 
Jesus  Christ;  yea,  rather,  for  that  they  are  not  done  as 
God  hath  willed  them  to  be  done,  we  doubt  not  but  they 
have  the  nature  of  sin."  [Article  XIII.,  Book  of  Common 
JPrayer.]  Works  not  rooted  in  God  are  splendid  sins. 
[Augustine.]  lie  that  cometh  to  God — as  a  worshipper 
(ch.7.  19).  mnst  believe— once /or  a?L-  Gj^eeA:  aorist.  tliat 
God  is— IS:  is  the  true  self-existing  Jehovah  (as  con- 
trasted with  all  so-called  gods,  not  gods,  Galatians  4.  8), 
the  source  of  all  being,  thongli  he  sees  Him  not  (v.  1)  as 
being  "invisible"  (v.  27).  So  Enoch :  this  passage  implies 
that  he  had  not  been  favoured  with  visible  appearances 
of  God,  yet  he  believed  in  God's  being,  and  in  God's  moral 
government,  as  the  Rewarder  of  His  diligent  worshippers, 
in  opposition  to  antediluvian  skepticism.  Also  Moses 
was  not  so  favoured  before  he  left  Egypt  the  first  time,  v. 
27,  still  he  believed,  and  is— a  diflerent  Greek  verb  from 
the  former  "  is."  Translate,  "  is  eventually :"  proves  to  be-; 
lit.,  becomes,  rewarder— renderer  of  reward.  [Alford.] 
So  God  proved  to  be  to  Enoch.  The  reward  is  God  Him- 
self diligently  "sought"  and  "walked  with"  in  partial 
communion  here,  and  to  be  fully  enjoyed  hereafter.  Cf. 
Genesis  15.1,  "I  am  thy  exceeding  great  reward."  of 
them— and  them  only,  diligently  sce^x.— Greek,  "seek 
out"  God.  Cf.  "seek  early,"  Proverbs  8.  17.  Not  only 
"ask"  and  "seek,"  but  "knock,"  Matthew  7.7;  cf.  ch.  11. 
12;  Luke  13.21,  "Strive"  as  in  an  agony  of  contest.  7. 
warned  of  God— The  same  Greek,  ch.  8.  5,  "admonished 
of  God."  moved  -with  fear — not  mere  slavisli  fear,  but 
as  in  Note,  ch.  5.7;  Greek,  reverential  fear :  opposed  to  the 
world's  sneering  disbelief  of  the  revelation,  and  self-de- 
ceiving security.  Join  "by  faith"  witli  "prepared  an  ark'* 
(1  Peter  3.20).  by  the  which— faitli.  condemned  the 
w^orld— for  since  he  believed  and  was  saved,  so  might 
they  have  believed  and  been  saved,  so  that  their  con- 
demnation by  God  is  by  his  case  shown  to  be  just,  right- 
eousness wliicli  is  by  faith— Grree/i;,  "according  to  faith." 
A  Pauline  thought.  Noah  is  first  called  "righteous"  in 
Genesis  6.  9.  Clirist  calls  Aliel  so,  Matthew  23.  35.  Cf.  as 
to  Noah's  rigliteousness,  Ezekiel  14.14,20;  2  Peter  2. 5,  "a 
preacher  of  righteousness."  Paul  here  makes  faith  the 
principle  and  ground  of  his  righteousness,  heir— the  con- 
sequence of  sonshlp  which  fiows  from  faith.  8.  From  the 
antediluvian  saints  he  passes  to  the  patriarchs  of  Israel, 
to  whom  "  tlie  promises"  belonged,  called— by  God  (Gen- 
esis 12.1).  The  oldest  MSS.  and  Vulgate  read,  "He  that 
was  called  Abraham,"  his  name  being  changed  from 
Abram  to  Abraham,  on  the  occasion  of  God's  making 
with  him  and  his  seed  a  covenant  sealed  by  circumcision, 
many  years  after  his  call  out  of  Ur.  "By  faith,  ho  who 
was  (afterwards)  called  Abraham  (father  of  nations,  Gen- 
esis  17.5,  in  order  to  become  which  was  the  design  of  God's 
bringing  liim  out  of  Ur)  ol)eyed  (the  command  of  God  :  to 
be  understood  in  this  reading),  so  as  to  go  out,"  &c.  -which 
he  should  after  receive— He  had  not  fully  received  even 
this  promise  when  he  went  out,  for  it  was  not  explicitly 
given  him  till  he  had  reached  Canaan  (Genesis  12. 1,  C,  7), 
When  the  promise  of  the  land  was  given  him  the  Ca- 
naan ite  was  still  In  the  land,  and  himself  a  stranger;  i( 
is  in  the  new  heaven  and  new  eartli  that  he  shall  receive 
his  personal  inheritance  promised  him;  so  believers  so- 
journ on  earth  as  strangers,  whilst  the  ungodly  and  Sat«ii 
lord  it  over  the  earth;  but  at  Clirist's  coming  that  same 
earth  wliieh  was  the  scene  of  the  believer's  confiict  shall 
be  the  inheritance  of  Christ  and  His  saints,  y.  sojourned 
—as  a  "  stranger  and  pilgrim."  l\\— Greek,  "into,"  i.  <>.,  ho 
went  irUo  it  and  sojourned  there,  as  In  a  strange  coun- 
try—a  country  7io<  belonging  to  him,  hwX,  to  others  (so  the 
Greek),  Acts  7.5,6.  dwelling  in  tabernacles- ^cn/«.-  as 
strangers  an^  sojourners  do:  moving  from  place  to  place, 
as  having  no  fixed  possession  of  their  own.  In  contrast 
to  the  abiding  "city"  (v.  10).  witli— Their  kind  of  dwell- 
ing being  thesaraeisaproofthat  their  faith  was  thesaiwa; 

471 


The  Worthy  Fruits  of  Faith 


HEBREWS  XI. 


in  the  Fathers  cf  Old  Time. 


They  all  alike  were  content  to  wait  for  their  good  tilings 
hereafter  (Luke  16.25).  Jacob  was  fifteen  years  old  at  the 
death  of  Abraham,  liclrs  -tvitli  lilm  of  the  same  prom- 
ise— Isaac  did  not  inherit  it  from  Abraliam,  nor  Jacob 
from  Isaac,  but  they  all  inherited  it  from  God  directly  as 
"fellow-heirs."  In  ch.  6. 12,  15,  17,  "the  promise"  means 
the  thing 2^romised  BiS  a  thing  in  t^axI  already  attained ;  but 
in  this  ch.  "  the  promise"  is  of  something  still/uiwre.  See, 
however.  Note,  ch.  6. 12.  10.  looked  for— Greek,  "  he  was 
expecting  :"  waiting  for  with  eager  expectation  (Romans 
8.19).  a.— Greek,  "the  city,"  &c.,  already  alluded  to. 
Worldly  Enoch,  son  of  the  murderer  Cain,  was  the  first  to 
build  his  city  here:  the  godly  patriarchs  waited  for  their 
city  hereafter  (v.  16 ;  ch.  12.  22 ;  13. 11).  foundations— Gree/b, 
"  the  foundations"  which  the  tents  had  not,  nor  even  men's 
pi'esent  cities  have,  ^vliose  builder  and  maker — Greek, 
"designer  [Ephesians  1.4, 11]  and  master-builder,"  or  exe- 
cutor of  the  design.  The  city  is  worthy  of  its  Framer  and 
Builder  (cf.  v.  16;  ch.  8.2).  Cf.  "found,"  Note,  ch.  12.  11. 
also  Sara  lierself— though  being  the  weaker  vessel,  and 
though  at  first  she  doubted.  ■»vas  delivered  of  a  clilld— 
Omitted  in  the  oldest  MSS. :  then  translate,  "and  that 
when  she  was  past  age"  (Romans  4. 19).  sUe  judged  Him 
faitliful  wlio  Uad  promised— after  she  had  ceased  to 
doubt,  being  instructed  by  the  angel  that  it  was  no  jest, 
but  a  matter  in  serious  earnest.  13.  as  good  as  AeaA—lit., 
"deadened:"  no  longer  having,  as  in  youth,  energetic 
vital  powers,  stars  .  .  .  sand— (Genesis  22.  17.)  13-lG. 
Summary  of  the  characteristic  excellencies  of  the  patri- 
archs' faith,  died  in  faitli — died  as  believers,  waiting  for, 
not  actually  seeing  an  yet  their  good  things  promised  to 
them.  They  were  true  to  this  principle  of/ai7/ieven  unto, 
and  especially  in,  their  dying  hour  (cf.  v.  20).  Tliese  all — 
beginning  with  "Abraham"  {v.  8),  to  whom  the  promises 
were  made  (Galatians  3. 16),  and  who  is  alluded  to  in  the 
end  of  V.  13  and  in  v.  15.  [Bengel  and  Alfobd.]  But  the 
"all"  can  hardly  but  include  Abel,  Enocii,  and  Noah. 
Now  as  these  did  not  receive  the  promise  of  entering  lit- 
eral Canaan,  some  other  promise  made  in  the  first  ages,  and 
often  repeated,  must  be  that  meant,  viz.,  the  promise  of  a 
coming  Redeemer  made  to  Adam,  viz.,  "the  seed  of  the 
woman  shall  bruise  the  serpent's  head."  Thus  the  prom- 
ises cannot  have  been  merely  temporal,  for  Abel  and 
Enoch  mentioned  here  received  no  temporal  promise. 
[Aechbishop  Magee.]  This  promise  of  eternal  redemp- 
tion is  the  inner  essence  of  the  promises  made  to  Abraham 
(Galatians  3. 16).  not  Uaviug  received — It  was  this  that 
constituted  their  "faith."  If  they  had  "received"  the 
THING  PKOMiSED  (SO  "  the  promises"  here  mean :  the 
plural  is  used  because  oithe/reque^it  renewal  oi  the  prom- 
ise to  the  patriarchs:  verse  17  says  he  did  receive  the 
protnises,  but  not  the  thing  promised),  it  would  have  been 
sight,  not  faith,  seen  tliem  afar  off— (John  8.  50.)  Christ, 
as  the  Word,  was  preached  to  the  Old  Testament  be- 
lievers, and  so  became  the  seed  of  life  to  their  souls,  as  He 
is  to  ours,  and  were  persuaded  of  tUem— The  oldest 
MSS.  omit  this  clause,  embraced  tliem— as  though  they 
were  not  "  afar  off,"  but  within  reach,  so  as  to  draw  them 
to  themselves  and  clasp  them  in  their  embrace.  Trench 
denies  that  the  Old  Testament  believers  embraced  them, 
for  they  only  saw  them  afar  off:  he  translates,  "saluted 
them,"  as  the  homeward-bound  mariner,  recognizing 
from  afar  the  well-known  promontories  of  his  native 
land.  AiJFO'RT)  translates,  " greeted  them.."  Jacob's  excla- 
mation, "I  have  waited  for  thy  salvation,  O  Lord"  (Gen- 
esis 49. 18),  is  such  a  greeting  of  salvation  from  afar  [De- 
LITZSCH].  confessed  .  .  .  tvere  strangers — so  Abraham  to 
the  children  of  Heth  (Genesis  23.4) ;  and  Jacob  to  Pharaoh 
(Genesis  47. 9;  Fsalm  119. 19).  Worldly  men  hold  fast  the 
■world;  believers  sit  loose  to  it.  Citizens  of  the  world  do  not 
confess  themselves  "strangers  on  the  earth."  pilgrims 
— Greek,  "  temporary  {lit.,  by  the  way)  sojourners."  on  tlie 
fcartU— contrasted  with  "an  heavenly"  (v.  16):  "our  cit- 
tzenship  is  in  heaven"  (Greek:  ch.  10.31;  Psalm  119.51; 
Philippians  3,20).  "Whosoever  professes  that  he  has  a 
Father  in  heaven,  confesses  himself  a  stranger  on  earth ; 
hence  there  is  In  the  heart  an  ardent  longing,  like  that 
*)l  a  child  living  among  strangers,  in  want  and  grief,  far 
472 


from  his  fatherland."  [Luther.]  "Like  ships  In  seas, 
while  tn,  above  the  world."  14.  For— Proof  that  "faith" 
(v.  13)  was  their  actuating  principle,  declare  jjlaiuly — 
make  it  plainly  evident.  seciL— Greek,  "seek  after:''  ini- 
plj-ing  the  direction  towards  which  their  desires  ever 
tend,  a  country — rather  as  Greek,  "a  fatherland."  In 
confessing  themselves  strangers  here,  they  evidently  im- 
ply that  they  regard  not  this  as  their  home  or  fatherland, 
but  seek  after  another  and  a  better.  15.  As  Abraliam,  had 
he  desired  to  leave  his  pilgrim  life  in  Canaan,  and  resume 
his  former  fixed  habitation  in  Ur,  among  the  carnal  and 
worldly,  had  in  his  long  life  ample  opportunities  to  have 
done  so;  and  so  spiritually,  as  to  all  believers  who  came 
out  from  the  world  to  become  God's  people,  they  might, if 
they  had  been  so  minded,  have  easily  gone  back.  IG.  Prov- 
ing the  truth  that  the  old  fathers  did  not.  as  some  assert, 
"look  only  for  transitory  promises"  (Article  VII.,  Book 
of  Common  Prayer),  no^v — as  the  case  is.  Is  not  asliamed 
— Greek,  "  is  not  ashamed  of  them."  Not  merely  once  did 
God  call  himself  their  God,  but  He  is  NOW  not  ashamed  to 
have  Himself  called  so,  they  bi-ing  alive  and  abiding  with 
Him  where  He  is.  For,  by  the  law,  God  cannot  come  into 
contact  with  anything  dead.  None  remained  dead  in 
Christ's  presence  (Luke  20.  37,  38).  He  who  is  Lord  and 
Maker  of  heaven  and  earth,  and  all  things  therein,  when 
asked.  What  is  thy  name?  said,  omitting  all  His  other 
titles,  "I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob."  [THtODORET.]  Not  only  is  He 
not  ashamed,  but  glories  in  the  name  and  relation  to  His 
people.  The  "wherefore"  does  not  mean  that  God's  good 
Xileusnre  is  the  meritorious,  but  the  gracious,  consequence 
of  their  obedience  (that  obedience  being  the  result  of  His 
Spirit's  work  in  them  in  the  first  Instance).  He  first  so 
"called"  Himself,  then  they  so  called  Him.  for— proof 
of  His  being  "their  God,"  viz.,  "He  hath  prepared  (in  His 
eternal  counsels,  Matthew  20.  23;  25.  34,  and  by  the  pro- 
gressive acts  of  redemption,  John  14.  2)  for  them  a  city," 
the  city  in  which  He  Himself  reigns,  so  that  thpir  yearn- 
inf?  desires  shall  not  be  disappointed  (v.  14, 16).  a  city— on 
its  garniture  by  God  (cf.  Revelation  21. 10-27).  17.  offered 
vi'p— lit.,  "hath  offered  up,"  as  if  the  work  and  its  praise 
were  yet  enduring.  [Alford.]  As  far  as  His  intention 
was  concerned,  he  did  sacrifice  Isaac;  and  in  actual  fact 
"he  offered  him,"  as  far  as  the  presentation  of  him  on  the 
altar  as  an  offering  to  God  is  concerned,  tried- G'reeA;, 
"tempted,"  as  in  Genesis  22.  1.  Put  to  the  proof  of  his 
faith.  Not  that  God  "tempts"  to  sin,  but  God  "tempts" 
in  the  sense  of  proving  or  trying  (James  1. 13-15.  and — and 
so.  lie  tbat  Had  received — rather  as  Greek,  "accepted," 
i.  €.,tvelcomed  and  embraced  by  faith,  not  merely  "had 
the  promises,"  as  in  ch.  7.  6.  This  added  to  the  difficulty 
in  the  way  of  his  faith,  that  it  was  in  Isaac's  posterity  the 
promises  were  to  be  fulfilled ;  how  then  could  they  he  ful- 
filled if  Isaac  were  sacrificed?  offered  up— rather  as 
Greek,  "  was  offering  up ;"  he  was  in  the  act  of  offering,  his 
onJy-begotten  son— Cf.  Genesis  22.  2,  "Take  now  thy  son, 
thine  only  son."  Eusebius,  Prwparatio  Evangelica,  1. 10, 
and  4.  16,  has  preserved  a  fragment  of  a  Greek  translation 
of  Sanchoniatho,  which  mentions  a  mystical  sacrifice  of 
the  Phoenicians,  wherein  a  prince  in  royal  robes  was  the 
offerer,  and  his  only  son  was  to  be  the  victim  :  this  evi- 
dently was  a  tradition  derived  from  Abraham's  offering, 
and  handed  down  through  Esau  or  Edom,  Isaac's  son. 
Isaac  was  Abraham's  "only-begotten  son"  in  respect  of 
Sai-ah  and  the  promises:  he  sent  away  his  other  sons,  by 
other  wives  (Genesis  25.  6).  Abraham  is  a  type  of  the 
Father  not  sparing  His  only-begotten  Son  to  fulfil  the 
Divine  purpose  of  love.  God  nowhere  in  the  Mosaic  law 
allowed  human  sacrifices,  liiough  He  claimed  the  first- 
born of  Israel  as  His.  18.  Of  vi^liom— rather  as  Greek 
"He  (Abrafiam,  not  Isaac)  to  whom  it  was  said."  [Al- 
ford.] Bengel  supports  English  Vei-sion.  So  ch.  1.  7  uses 
the  same  Greek  preposition,  "unto,"  for  "in  respect  to," 
or  "of."  This  verse  gives  a  definition  of  the  "only-be- 
gotten Son"  (v.  17).  in  Isaac  shall  tliy  seed  be  called—- 
(Genesis  21. 12.)  The  posteritj'  of  Isaac  alone  shall  be  ao- 
counted  as  the  seed  of  Abraham,  which  is  the  heir  of  tho 
promises  (Romans  9.  7).    19.  Faith  answered  the  olijeo* 


The  Worthy  Fruits  of  Faith 


HEEKEWS  XI. 


in  the  Fathers  of  Old  Tinu. 


tions  which  reason  broi?ght  against  God's  command  to 
Abraliam  to  offer  Isaac,  by  suggestina;  that  what  God 
had  promised  He  both  could  and  would  perform,  however 
Impossible  the  performance  might  seem  (Romans  4.  20, 
'21).  able  to  raise  him — rather,  in  general,  "aljle  to  raise 
from  the  dead."  Cf.  Romans  4.  17,  "God  wlio  quic-keneth 
the  dead."  The  quickening  of  Sarali's  dead  womb  sug- 
gested the  thought  of  God's  power  to  raise  even  the  dead, 
thougii  no  instance  of  it  had  as  yetoccurred.  lie  received 
Mm— "received  htm  back."  [Alford.]  In  n  figure — 
Oreek,  "in  a  parable."  Alford  explains,  "Received  liim 
back,  risen  from  that  death  which  he  had  undergone  in, 
under,  the  figure  of  the  ram."  I  prefer  witli  Bishop  Pear- 
son', ESTius,  and  Gregory  of  Nyssa,  understanding  the 
figure  to  be  the  representation  wliich  the  whole  scene 
gave  to  Abraham  of  Christ  in  His  death  (typified  by 
Isaac's  offering  in  intention,  and  the  ram's  actual  sub- 
stitution answering  to  Christ's  vicarious  death),  and  in 
His  resurrection  (typified  by  Abraham's  receiving  him 
back  alive  from  the  jaws  of  deatli,  cf.  2  Corintliians  1.  9, 
10);justason  the  day  of  atonementthe  slain  goat  and  the 
scape-goat  together  formed  one  joint  rite  representing 
Christ's  death  and  resurrection.  It  was  then  that  Abra- 
ham saw  Christ's  day  (John  8.50):  accounting  God  was 
able  to  raise  even  from  the  dead :  from  wliich  state  of  the 
dead  he  received  him  back  as  a  type  of  the  resurrection  in 
Christ.  20.  Jacob  is  put  before  Esau,  as  lieir  of  tlie  chief, 
viz.,  the  sjnrittial  blessing,  concerning  tUiugs  to  conic — 
Greek,  "even  concerning  tilings  to  come:"  not  only  coii- 
oerning  things  present.  Isaac,  by  faith,  assigned  to  his 
sons  things  future,  as  if  they  were  present.  21.  botJi  tlie 
sons— Greek,  "each  of  tlie  sous"  (Genesis  47.  2i);  48.8-20). 
He  knew  not,  Joseph's  sons,  and  couhl  not  distinguish 
them  by  sight,  yet  he  did  distinguish  them  by  faith,  trans- 
posing his  hands  intentionally,  so  as  to  lay  liis  right 
hand  on  the  younger,  Ephraim,  whose  posterity  was  to 
be  greater  than  that  of  Manasseh  :  he  also  adopted  tliese 
grandchildren  as  his  own  sons,  after  having  transferred 
the  riglit  of  primogeniture  to  .Tosepli  (Genesis  48.  22).  and 
ivorsliipped,  t&c. — This  did  not  take  place  in  immediate 
connection  with  the  foregoing,  but  before  it,  when  Jacob 
made  Joseph  swear  that  he  would  bury  him  with  his 
fathers  in  Canaan,  not  in  Egypt.  Tlie  assurance  that 
Josepli  would  do  so  filled  liim  with  pious  gratitude  to 
God,  wliich  he  expressed  by  raising  himself  on  his  bed 
to  an  attitude  oi  worship.  His  faith,  as  Joseph's  {v.  22), 
consisted  in  his  so  confidentially  anticipating  the  fulfil- 
ment of  God's  promise  of  Canaan  to  his  descendants,  as 
to  desire  to  be  buried  there  as  his  proper  possession. 
leaning  upon  tlie  top  of  liis  staff— Genesis  47.  31,  Hebrew 
and  English  Version,  "upon  the  bed's  head."  LXX.  irans- 
UUe  as  Paul  here.  Jerome  justly  reprobates  the  notion  of 
modern  Rome,  that  Jacob  luorshipped  the  top  of  Joseph's 
staff,  having  on  it  an  image  of  Joseph's  power,  to  wliich 
Jacob  bowed  in  recognition  of  tlie  future  sovereignty  of 
his  son's  tribe,  the  father  bowing  to  tlie  son!  The  He- 
brew, as  translated  In  English  Version,  sets  it  aside:  the 
bed  is  alluded  to  afterwards  (Genesis  48.  2;  49.  3S),  and  it  is 
likely  that  Jacob  turned  himself  in  his  bed  so  as  to  have 
his  face  toward  the  pillow,  Isaiah  38.  2  (there  are  no  bed- 
steads in  the  East).  Paul  by  adopting  the  LXX.  version, 
brings  out,  under  the  Spirit,  an  additional  fact,  viz.,  that 
the  aged  patriarcli  used  his  own  (not  Joseph's)  staff  to 
lean  on  in  worshipping  on  his  bed.  2'he  staff,  too,  was 
the  emblem  of  his  pilgrim  state  here  on  his  way  to  his 
heavenly  city  (v.  i;^,  14),  wherein  God  had  so  wonderfully 
supported  him.  Genesis  32.  10,  "With  my  staff  I  passed 
over  Jordan,  and  now  I  am  become,"  Ac.  (cf.  Exodus  12. 
11;  Mark  6.  8).  In  1  Kings  1.  47,  the  same  thing  is  said  of 
David's  "bowing  on  iiis  lied,"  an  act  of  ailoring  tlianks- 
giving  to  God  for  God's  favour  to  his  son  before  death. 
He  omits  the  more  leading  blessing  of  the  twelve  sons 
of  Jaoob;  because  "he  plucks  only  the  llowers  wliich 
stand  by  his  way,  and  leaves  the  whole  meadow  f.ill 
to  his  readers."  (Delitzscu  ui  Ai^ford.]  22.  wlicu  lio 
died— "  when  dying."  the  departing-"  the  exodus'' 
(Genesis  50.  24,  2o).  Joseph's  emineni  pt)sition  In  Egypt 
did  uot  make  him  regard  it  as  his  home:   in  faith  he 


looked  to  God's  promise  of  Canaan  being  fulfilled,  and 
desired  that  his  bones  should  rest  there:  testifying 
tluis  (1.)  tliat  he  had  no  doubt  of  liis  posterity  obtain- 
ing the  promised  land,  and  (2.)  that  he  believed  in  the 
resurrection  of  the  body,  and  the  enjoyment  in  it  of  the 
heavenly  Canaan.  His  wish  was  fulfilled  (Joshua  24.  32; 
AQ.ts  4.  16).  23.  parents— .So  the  LXX.  have  the  plural, 
I'iz.,  Amram  and  Jochebed  (Numbers  26.59) ;  but  Exodus  2. 
2,  the  mother  alone  is  mentioned;  but  doubtless  Amram 
sanctioned  all  she  did,  and  secresy  being  their  object,  he 
did  not  appear  prominent  in  what  was  done,  a  proper 
chllA— Greek,  "a  comely  child."  Acts  7.20,  "exceeding 
fair,"  Greek,  "  fair  to  God."  The  "  faith  "  of  his  parents  in 
saving  the  child  must  have  had  some  Divine  revelation 
to  rest  on  (probably  at  the  time  of  his  birth),  wliich  mark- 
ed their  "exceeding  fair"  babe  as  one  whom  God  designed 
to  do  a  great  work  by.  His  beauty  was  probably  "the 
sign  "  appointed  by  God  to  assure  their  faith,  the  king's 
command inent— to  slay  all  the  males  (Exodus  1.  22).  24. 
So  far  irom  faith  being  opposed  to  Moses,  he  was  an  emi- 
nent example  of  It.  [Bengel.]  refused— In  believing 
self-denial,  when  he  might  possibly  have  succeeded  at  last 
to  the  throne  of  Egypt.  Thermutls,  Pharaoh's  daughter, 
according  to  the  tradition  which  Paul  under  the  Spirit 
sanctions,  adopted  him,  as  Josephus  says,  with  the  con- 
sent of  the  king.  Josephus  states  that  when  a  child,  he 
threw  on  the  ground  the  diadem  puton  him  in  jest,  a  pre- 
sage of  his  subsequent  formal  rejection  of  Thermutls' 
adoption  of  him.  Faith  made  hlra  to  prefer  the  adoption 
of  the  King  of  kings,  unseen,  and  so  to  choose  (v.  25,  26) 
things,  the  very  last  which  flesh  and  blood  relish.  23. 
He  balanced  the  best  of  tlie  world  with  the  worst  of  relig- 
ion, and  decidedly  chose  the  latter.  "Clioosing  "  implies 
a  delilierate  resolution,  not  a  hasty  impulse.  He  was 
forty  years  old,  a  time  when  the  judgment  is  matured. 
for  It  season— If  tlie  world  has  "  pleasure  "  {Greek,  "enjoy- 
ment")  to  offer.  It  is  but /o»-  rt  season.  If  religion  bring 
witli  it  "  affliction,"  it  too  is  but  for  a  season  ;  whereas  Its 
"pleasures  are  for  evermore."  20.  Esteeming- Inasniucli 
as  lie  esteemed,  the  reproach  of  Christ— i.  e.,  the  reproach 
which  falls  on  the  Church,  and  which  Christ  regards  as 
His  own  reproach.  He  being  the  Head,  and  the  Church 
(both  of  the  Old  and  New  Testament)  His  body.  Israel 
typified  Christ ;  Israel's  sufferings  were  Christ's  sufferinga 
(cf.  2  Corinthians  1.  5;  Colosslans  1.  24).  As  unclrcumcisioii 
was  Egypt's  reproach,  so  circumcision  was  the  badge  of 
Israel's  expectation  of  Clirlst,  which  Moses  especially 
cherished,  and  which  the  Gentiles  reproached  Israel  oa 
account  of.  Christ's  people's  reproach  will  ere  long  he 
their  great  glory,  had  respect  txnto— Greek,  "  tnrning  his 
eyes  away  from  other  cons,\<\(;ra.t\Qns,  he  fixed  them  on  the 
(eternal)  recompense "  (v.  39,  40).  2T.  not  fearing  the 
-wrath  of  the  king- But  in  Exodus  2.  14  it  is  said,  "Aloses 
feared,  and  fled  from  the  face  of  Pharaoh."  He  was  afraid, 
and  fled  from  the  danger  where  no  duty  called  him  to 
stay  (to  have  staj'ed  without  call  of  duty  would  liave  been 
to  tempt  Providence,  and  to  sacrifice  his  hope  of  being  Israel's 
future  deliverer  according  to  the  Divine  intimations ;  his  great 
aim,  Note,  v.  Zf).  He  did  not  fear  the  king  so  as  to  neglect 
his  duty  and  not  return  when  God  called  him.  It  was  in 
spite  of  the  king's  prohibition  he  left  Egypt,  not  fearing  the 
consequences  which  were  likely  to  overtake  him  if  he 
should  be  caught,  after  having.  In  defiance  of  the  king, 
left  Egypt.  If  lie  had  staj'ed  and  resumed  his  position  as 
adopted  son  of  Pharaoh's  daughter,  his  slaugliter  of  the 
Egyptian  would  doubtless  have  been  connived  at ;  but  his 
resolution  to  take  his  portion  with  oppressed  Israel,  which 
he  could  not  have  done  had  he  stayed,  was  the  motive  of 
his  flight,  and  constituted  the  "  faith  "  of  this  act,  accord- 
ing to  the  express  statement  here.  The  exodus  of  Moses 
with  Israel  cannotbe  meant  here,  for  it  was  made,  not  in 
defiance,  but  by  the  desire, of  the  king.  Besides,  tlie  chro- 
nological order  would  be  broken  thus,  the  next  particular 
specified  here,  viz.,  the  institution  of  the  J'assorer,  having 
taken  place  before  the  exodus.  Besides,  it  is  lilo»(^!i'  persona 
history  and  faith  which  are  here  described.  The  faith  of 
the  people  ("thky  passed")  is  not  introduced  till  v.  29. 
endured— dteadfast  iu  faith  amidst  trials.    He  had  fled, 

473 


The  Worthy  Fruits  of  Faith 


HEBREWS  XI. 


in  the  Falheris  of  Old  Time. 


not  so  much  from /ear  of  Pharaoh,  as  from  a  revulsion  of 
feeling  in  finding  God's  people  insensible  to  their  high 
destiny,  and  from  disappointment  at  not  having  been 
able  to  inspire  them  with  those  hopes  for  which  he  had 
sacrificed  all  his  earthly  prospects.  This  accounts  for  his 
strange  reluctance  and  despondency  when  commissioned 
by  God  to  go  and  arouse  the  people  (Exodus  3. 15 ;  4. 1,  lU-12). 
seeing  liini  .  .  .  invisible — as  though  he  had  not  to  do 
with  men,  but  only  with  God,  ever  before  his  eyes  by 
faith,  though  invisible  to  the  bodily  eye  (Romans  1.  20;  1 
Timothy  1. 17;  6. 16).  Hence  he  feared  not  the  wrath  of 
visible  man;  the  characteristic  of  faith  {v.  1 ;  Luke  12.  4,  5). 
as.  Uept— Greek,  "Aa^/ikept,"  the  Passover  being,  in  Paul's 
day,  still  observed.  His  faith  here  was  his  belief  in  the  in- 
visible God's  promise  that  the  destroying  angel  sliould 
pass  over,  and  not  touch  the  inmates  of  the  blood-sprinkled 
houses  (Exodus  12.  23).  "He  acquiesced  in  the  bare  word 
of  God  where  the  thing  itself  was  not  apparent."  [Calvin.] 
the  first-born— Greefe  "neuter;"  both  of  man  and  beast. 
ao.  tliey— Moses  and  Israel.  Red  Sea— called  so  from  its 
red  sea-weed,  or  rather  from  Edom  (meaning  red),  whose 
country  adjoined  it.  which  .  .  .  assaying  to  do— Greek, 
"of  which  (Red  Sea)  the  Egyptians  having  made  experi- 
ment." Rashness  and  presumption  mistaken  by  many  for 
faith;  with  similar  rash  presumption  many  rush  into 
eternity.  The  same  thing  when  done  by  the  believer,  and 
when  done  by  the  unbeliever,  is  not  the  same  thing. 
[Bengei..]  "What  was  fait?i  in  Israel,  was  presumption  in 
the  Egj'ptians.  ■weredro-ivnccl — Greek,  "  were  swallowed 
up,"  or  "engulfed."  They  sank  in  the  sands  as  much 
as  in  the  waves  of  the  Red  Sea.  Cf.  Exodus  15.  12,  "the 
earth  swallowed  them."  30.  The  soundings  of  trumpets, 
though  one  were  to  sound  for  ten  thousand  years,  cannot 
throw  down  walls,  XiwX,  faith  can  do  all  things.  [CHitYSOS- 
TOM.]  seven  days— whereas  sieges  often  last  for  years.  31. 
Rahab  showed  her  "  faith  "  in  her  Confession,  Joshua  2. 9, 
11,  "  I  know  that  Jehovah  hath  given  you  the  laud;  Je- 
hovah your  God,  is  God  in  heaven  above,  and  in  earth  be- 
neath." the  harlot— her  former  life  adds  to  the  marvel 
of  her  repentance,  faith  and  preservation  (Matthew  21.  31, 
32).  believed  not— Greek,  "  were  disobedient,"  viz.,  to  the 
will  of  God  manifested  by  the  mii-acles  wrought  in  behalf 
of  Israel  (Joshua  2.  8-11).  received- in  her  house  (Joshua 
2.  1, 4,  6).  vt^ith  peace — peaceably ;  so  that  they  had  nothing 
to  fear  in  her  house.  Thus  Paul,  quoting  the  same  ex- 
amples (t).  17,  .31)  for  the  power  oi  faith,  as  James  (2.  21,  25; 
see  my  notes  there)  does  for  justification  by  woj-te  evident- 
ially, shows  that  in  maintaining  justification  by  faith 
alone,  he  means  not  a  dead  faith,  but  "faith  which 
woi-keth  by  love"  (Galatians  5.  6).  33.  the  time— suitable 
for  the  length  of  an  Epistle.  He  accumulates  collectively 
some  out  of  many  examples  of  faith.  Gedeon — put  before 
Barak,  not  chronologically,  but  as  being  more  celebrated. 
Just  as  Samson  for  the  same  reason  is  put  before  Jephthae. 
The  mention  of  Jephthae  as  an  example  of  "faith,"  makes 
it  unlikely  he  sacrificed  the  life  of  his  daughter  for  a  rash 
vow.  David,  the  warrior  king  and  prophet,  forms  the  tran- 
sition from  warrior  chiefs  to  the  "prophets,"  of  whom 
"Samuel"  is  mentioned  as  the  first.  33.  subdued 
kingdoms— as  David  did  (2  Samuel  8.  1,  &c.);  so  also 
Gideon  subdued  Midian  (Judges  7).  wrought  right- 
eousness—as Samuel  did  (1  Samuel  8.  9 ;  12.  3-23 ;  15.  33 ;  and 
David,  2  Samuel  8.  15).  obtained  promises— as  "  the 
prophets"  (v.  82)  did;  for  through  them  the  promises 
were  given  (cf.  Daniel  9.  21).  [Bengel.]  Rather,  "ob- 
tained t?ie  fulfilment  of  promises,"  which  had  been  pre- 
viously the  object  of  their /at<^  (Joshua  21. 45 ;  1  Kings  8.  5C). 
Indeed,  Gideon,  Barak,  Ac,  also  obtained  the  things  which 
God  promised.  Not  "the  promises,"  which  are  still  future 
(v.  13,  39).  stopped  the  mouths  of  lions— Note  the  words, 
"because  he  believed  in  his  God."  Also  Samson  (Judges 
14,  6),  David  (1  Samuel  17.  34-37),  Benaiah  (2  Samuel  23.  20). 
34.  Q,uenched  the  violence  of  fire— (Daniel  3.  27.)  Not 
merely  "quenched  the  fire,"  but  "quenched  the  power 
(so  the  Greek)  of  the  fire."  Daniel  3.  and  6.  record  the  last 
miracles  of  the  Old  Testament.  So  the  martyrs  of  the  Ref- 
ormation, though  not  escaping  the  fire,  were  delivered 
from  its  having  power  really  or  lastingly  to  hurt  them. 
474 


escaped  .  .  .  sivord— So  Jephthah  (Judges  12.  3) ;  and  so  1  >a- 

vid  escaped  Saul's  sword  (1  Samuel  18. 11 ;  19. 10, 12) ;  Elijah 
(1  Kings  19.  1,  &c. ;  2  Kings  6.  14).  out  of  wealtiiess  .  .  . 
made  strong  — Samson  (Judges  16.  28;  15.  19),  Hezekiah 
(Isaiah  37.  and  38.)  Milton  says  of  tlie  martyrs,  "They 
shook  the  powers  of  darkness  with  the  irresistible  power 
of  weakness."  valiant  in  fight — Barak  (Judges  4.  14, 15). 
And  the  Maccabees,  the  sons  of  Matthias,  Judas,  Jona- 
than, and  Simon,  who  delivered  the  Jews  from  their 
cruel  oppressor,  Antiochus  of  Syria,  armies — lit.,  camps; 
referring  to  Judges  7.  21.  But  the  reference  may  be  to  the 
Maccabees  having  put  to  flight  the  Syrians  and  other 
foes.  35.  "Women  received  their  dead  raised  —  as  the 
widow  of  Zarephath  (1  Kings  17.  17,  &c. ;  22).  The  Shu- 
naramite  (2  Kings  4.  17,  &c. ;  35).  The  two  oldest  MSS. 
read,  "They  received  women  of  aliens  by  raising  their 
dead."  1  Kings  17.  24  shows  that  the  raising  of  the  wid- 
ow's son  by  Elijah,  led  her  to  the  faith,  so  that  he  thus 
took  her  into  fellowship,  an  alien  though  she  was.  Christ, 
in  Luke  4.26,  makes  especial  mention  of  the  fact  that  Eli- 
jah was  sent  to  an  alien  from  Israel,  a  woman  of  Sarepta. 
Thus  Paul  may  quote  this  as  an  instance  of  Elijah's  faith, 
that  at  God's  command  he  went  to  a  Gentile  city  of  Sido- 
nia  (contrary  to  Jewish  prejudices),  and  there,  as  the  fruit 
of  faith,  not  only  raised  her  dead  son,  but  received  her  as  a 
convert  into  the  family  of  God,  as  Vulgate  reads.  Still, 
English  Version  may  be  the  right  reading,  aud — Greek, 
"  but ;"  in  contrast  to  those  raised  again  to  life,  tortured 
— "  broken  on  the  wheel."  Eleazar  (2  Maccabees  6. 18,  end ; 
19.  20,  30).  The  sufl'erer  was  stretched  on  an  instrument 
like  a  drum-head,  and  scourged  to  death,  not  accepting 
deliverance- when  offered  to  them.  So  the  seven  broth- 
ers, 2  Maccabees  7. 9, 11, 14, 29, 36;  and  Eleazar,  2  Maccabees 
6.21,28,30,  "Though  I  might  have  been  delivered  from 
death,  I  endure  these  severe  pains,  being  beaten."  a  bet- 
ter resuri'ectloii  —  than  that  of  the  women's  children 
"raised  to  life  again;"  or,  than  the  resurrection  which 
their  foes  could  give  Ihem  by  delivering  them  from  death 
(Daniel  12.  2;  Luke  20.  35;  Philippians  3.  11).  The  fourth 
of  the  brethren  (referring  to  Daniel  12.  2)said  to  King  An- 
tiochus, "To  be  put  to  death  by  men,  is  to  be  chosen  to 
look  onward  for  the  hopes  which  are  of  God,  to  be  raised 
up  again  by  Him ;  but  for  thee  there  is  no  resurrection  to 
life."  The  writer  of  2  Maccabees  expressly  disclaims  inspira- 
tion, which  prevents  our  mistaking  Paul's  allusion  here 
to  it  as  if  it  sanctioned  the  Apocrypha  as  inspired.  In 
quoting  Daniel,  he  quotes  a  book  claiming  inspiration,  and 
so  tacitly  sanctions  that  claim.  30.  otiiers— of  a  different 
class  of  confessors  for  the  truth  (the  Greek  is  different 
from  that  for  "  others,"  v.  35,  alloi,  fieteroi).  trial — testiiig 
their  faith,  imprisonment — as  Hanani  (2  Chronicles  16. 
10),  iniprisoned  by  Asa.  Micaiah,  the  son  of  Imlah,  by 
Ahab  (1  Kings  22.  26,  27).  37.  stoned— as  Zechariah,  son 
of  Jehoiada  (2  Chronicles  24.  20-22;  Matthew  23.  35).  saivn 
asunder— as  Isaiah  was  said  to  have  been  by  Manasseh  ; 
but  see  my  Introduction  to  Isaiah.  ten»pted — by  their  foes, 
in  the  midst  of  tlieir  tortures,  to  renounce  their  faith  ;  the 
most  bitter  aggravation  of  them.  Or  else,  by  those  of  their 
own  household,  as  Job  was  [Esxius] ;  or  by  the  fiery  darts 
of  Satan,  as  Jesus  was  in  his  last  trials.  [Glassius.] 
Probably  it  included  all  three;  they  were  tempted  in 
every  possible  way,  by  friends  and  foes,  by  human  and 
Satanic  agents,  by  caresses  and  afflictions,  by  words  and 
deeds,  to  forsake  God,  but  in  vain,  through  the  power  of 
faith,  a-word— lit.,  "  they  died  in  the  murder  of  the  sword," 
In  V.  34  the  contrary  is  given  as  an  effect  of  faith,  "  they 
escaped  tlie  edge  of  the  sword."  Both  alike  are  marvel- 
lous effects  of  faith.  It  both  accomplishes  great  things, 
and  suffers  great  things,  without  counting  it  suffering. 
[Chrysostom.]  Urijah  was  so  slain  by  Jehoiakim  (Jere- 
miah 26.  23);  and  the  prophets  in  Israel  (1  Kings  19.  10).  in 
sheep-skins- as  Elijah  (1  Kings  19.  13,  LXX.)  They  were 
white ;  as  the  "goat-skins"  were  black  (cf.  Zechariah  13.4), 
tormented — Greek,  "in  evil  state.  38.  Of -whom  the 
world  ivas  not  Avortliy — So  far  frc'm  their  being  un- 
worthy of  living  in  the  world,  as  their  exile  in  deserts, 
(fee,  might  seem  to  imply,  "  the  world  was  not  worthy  of 
them,"    The  world,  in  shutting  them  out,  shut  out  frona 


Ood's  Provision  for  Believers. 


HEBREWS  XII. 


Exhortation  to  Faith,  Patience,  etu 


Itself  a  source  of  blessing ;  such  as  Joseph  proved  to  Poti- 
phar  (Genesis  39.  5),  and  Jacob  to  Laban  (Genesis  30.  27), 
In  condemning  them,  the  world  condemned  itself,  caves 
— lit.,  "chinks."  Palestine,  from  its  hilly  character, 
abounds  in  fissures  and  caves,  alfortling  slielter  to  tlie  per- 
secuted, as  the  fifty  hid  by  Obadiah  (1  Kings  18.  •!,  13)  and 
Elijah  (1  Kings  19.8,13);  and  Mattathias  and  his  sons  (1 
Maccabees  2.  28,  29) ;  and  Judas  Maccabeus  (2  Maccabees 
6. 27).  39.  Iiavlug^  obtained  a  good  report — Greek,  "  being 
borne  witness  of."  2'kough  tliey  were  so,  yet  "  they  re- 
ceived not  tlie  promise,"  i.  e.,  the  final  comiiletion  of  "  sal- 
vation" promised  at  Christ's  coming  again  (ch.  9.  28);  "the 
eternal  inheritance"  (ch.  9.  15).  Abraham  did  obtain  the 
A'ery  X.\\\n^ promised  (ch.  6.  15)  in  part,  viz.,  blessedness  in 
soul  after  death,  by  virtue  of  faith  in  Clirist  about  to 
come;  the  full  blessedness  of  body  and  soul  shall  not  be 
till  the  full  number  of  the  elect  shall  be  accomplished, 
and  all  together,  no  one  preceding  the  other,  sliall  enter 
on  the  full  glory  and  bliss.  Moreover,  in  another  point 
of  view,  "  It  is  probable  that  some  accumulation  of  bless- 
edness was  added  to  holy  souls,  when  Christ  came  and 
fulfilled  all  things;  even  as  at  His  burial  many  rose  from 
the  dead,  who  doubtless  ascended  to  heaven  with  Him" 
[Flacius  in  Bengel,]  (cf.  Note,  Ephesians  4.  8).  Tlie  per- 
fecting oi  believers  in  title,  and  in  respect  to  conscience, 
took  place,  once  for  all,  at  the  deatii  of  Christ,  by  virtue 
of  His  being  made  by  death  perfect  as  Saviour.  Their 
perfecting  in  soul  at,  and  ever  after  Christ's  death,  toolc 
place,  and  takes  place  at  their  death.  But  the  universal 
and  final  perfecting  will  not  take  place  till  Christ's  com- 
ing. 40.  provided — with  Divine  foretlioiight  from  eter- 
nity (cf.  Genesis  22.  8,  14).  some  better  tiling  for  xis— (ch. 
7. 19)— than  they  had  here.  They  had  not  in  tliis  world, 
"apart  from  us"  (so  the  Greek  is  for  "without  us,"  i.e., 
they  had  to  wait  for  us  for),  the  clear  revelation  of  the 
promised  salvation  actually  accomplished,  as  we  now 
liave  it  in  Christ;  in  their  state  beyond  tlie  grave  their 
souls  also  seem  to  have  attained  an  increase  of  heavenly 
bliss  on  the  death  and  ascension  of  Clirist ;  and  they  shall 
not  attain  the  full  and  final  glory  in  body  and  soul  (the  re- 
generation of  the  creature),  until  the  full  number  of  tlie 
elect  (including  us  with  them)  is  completed.  The  Fathers, 
Chrysostom,&c.,  restricted  the  meaning  of  r.  39, 40  to  this 
last  truth,  and  I  incline  to  this  view.  The  connection  is, 
"You, Hebrews,  may  far  more  easily  exercise  patience  than 
Old  Testament  believers;  for  they  had  much  longer  to 
wait,  and  are  still  waiting  until  the  elect  are  all  gathered 
in ;  you,  on  the  contrary,  have  not  to  wait  for  them."  [Es- 
Tics.]  I  thinic  his  object  in  these  verses  (39,  40)  is  to  warn 
Hebrew  Christians  against  their  tendency  to  relapse  into 
Judaism.  "Though  the  Old  Testament  worthies  attained 
such  eminence  by  faith,  they  are  not  above  us  in  privi- 
leges, but  the  reverse."  It  is  not  ive  wlio  are  perfected 
with  them,  but  rather  they  ivith  t<».  They  waited  for  His 
coming;  we  enjoy  Him  as  having  come  (ch.  1.  1;  2.  3). 
Christ's  death,  the  means  of  perfecting  what  the  Jewish 
law  could  not  perfect,  was  reserved  for  our  time.  Cf.  cli.  12. 
2,"perfecter  {Greek)  of  our  faith."  Now  that  Christ  is 
come,  they  in  soul  share  our  blessedness,  being  "the 
spirits  of  the  just  made  perfect"  (cii.  12.  23);  so  Ai.ford; 
however,  see  Note  there.  Ch.  9.  12  shows  that  the  blood 
of  Christ,  bronglit  into  tlie  heavenly  holy  place  by  Him, 
first  opened  an  entrance  into  heaven  (cf.  John  3. 13).  Still, 
the  fathers  were  in  blessedness  by  faith  in  the  Saviour  to 
come,  at  death  (ch.  6.  15;  Luke  16.  22). 

CHAPTER    XII. 
Ver.  1-29.    Exhortation  to  Follow  the  Witnesses 
OF  Faith  JUST  Mentioned:  Not  to  Faint  in  Trials: 
To  Remove  all  Bitter  Roots  of  Bin  :  For  we  are 

TTNDER,    not    a    LAW    OF    TERROR,    RUT   THE    GoSPEL    OF 

Grace,  to  Despise  which  will  bring  the  Heavier 
penaltie.s,  in  proportion  to  our  greater  priv- 
ILEGES. 1.  vi^e  also— as  well  as  those  recounted  in  v.  11. 
are  compassed  about— Greek,  "  have  so  great  a  cloud  (a 
numberless  multitude  oboue us,  like  acloud,  'holyand  pel- 
lucid,'Clkmens  Ale-TANDrin  us)of  witnesses  surroundl  ug 


us."  The  image  is  from  a  "  race,"  an  image  common  even 
in  Palestine  from  the  time  of  the  Graico-Macedonian  em- 
pire, which  introduced  such  Greek  usages  as  national 
games.  The  "witnesses"  answer  to  the  spectators  press- 
ing round  to  see  the  competitors  in  their  contest  for  the 
prize  (Philippians  3.  14).  Those  "witnessed  of  {Greek, 
ch.  11.  5,  39;  become  in  their  turn  "  witnesses"  in  a  two- 
fold way :  (1.)  attesting  by  their  own  case  the  faithfulness 
of  God  to  His  people  [Alford)  (ch.  6. 12),  some  of  them 
martyrs  in  the  modern  sense;  (2.)  witnessing  our  struggle 
of  faith;  however,  this  second  sense  of  "witnesses," 
though  agreeing  with  the  image  here  if  it  is  to  be  pressed, 
is  not  positively,  unequivocally,  and  directly  sustained  by 
Scripture.  It  gives  vividness  to  the  ini.ige;  as  the  crowd 
of  spectators  gave  additional  spirit  to  the  combatants,  so 
the  clotid  of  witnesses  who  have  themselves  been  in  the 
same  contest,  ought  to  increase  our  earnestness,  testifying, 
as  they  do,  to  God's  faithfulness.  •»veiglit— As  corporeal 
unwieldiness  was,  through  a  disciplinary  diet,  laid  aside 
by  candidates  for  the  prize  in  racing;  so  carnal  and 
worldly  lusts,  and  all,  whether  from  without  or  within, 
that  would  impede  the  heavenly  runner,  are  the  spiritual 
weight  to  be  laid  aside.  "Encumbrance,"  aii  superfluous 
weight;  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life,  and  even  harmless  and  otherwise  useful 
things  which  would  positively  retard  us  (Mark  10.  50,  the 
blind  man  casting  away  his  garment  to  come  to  Jesus;  9. 
42-48;  cf.  Ephesians  4.  22;  Colossians  3.  9,  10).  tlie  sin, 
tvliicli  dotli  so  easily  beset  us — Greek,  "sin  which  easily 
stands  around  us ;"  so  Luther,  "  which  always  so  clings  to 
us;"  "sinful  propensity  always  surrounding  us,  ever 
present  and  ready."  [Wahl.]  It  is  not  primarily  "the 
sin,"  &c.,  but  sin  in  general,  with,  liowever,  especial  refer- 
ence to  "apostasy,"  against  which  he  had  already  warned 
them,  as  one  to  which  they  might  gradually  be  seduced  ; 
the  besetting  sin  of  the  Hebrews,  unbelief,  witli 
patience— Gree/c,  "  in  persevering  endurance"  (ch.  10.  30). 
On  "run"  cf.  1  Corinthians  9.  21,  25.  H.  Looking  nnto— 
lit.,  "  Looking  from  afar"  {Note,  ch.  11.  26) ;  fixing  the  eyes 
upon  Jesus  seated  on  the  throne  of  God.  author — 
"Prince-leader."  The  same  Greek  is  <?-a?i«toted  "  Captain 
(of  salvation ),"ch.  2. 10;  "Prince  (of  life),,"  Acts  3. 15.  Going 
before  us  as  the  Originator  of  our  faith,  and  the  Leader 
wliose  matchless  example  we  are  to  follow  alwaj-s.  In 
this  He  is  distinguished  from  all  those  examples  of  faith 
in  ch.  11.  (cf.  1  Corinthians  11.  1).  On  His  "faith"  cf.  ch.  2. 
13;  3.  2.  Believers  have  ever  looked  to  Him  (ch,  11.  26;  13. 
8).  Hni»l\er— Greek,  "Perfecter,''  referring  to  ch.  11.  40. 
of  our  faitli — rather  as  Greek,  "of  the  faith,"  including 
both  Plis  faith  (as  exhibited  in  what  follows)  and  our 
faith.  He  fulfilled  the  ideal  of  faith  Himself,  and  so, 
both  as  a  vicarious  oflering  and  an  example.  He  is  the 
object  of  our  faith.  fortUejoy  .  .  .  set  before  liim — viz., 
of  presently  after  sitting  down  at  the  right  hand  of  the  throne 
of  God  ;  including  besides  His  own  personal  joy,  tlie  joy 
of  sitting  there  as  a  Prince  and  Saviour,  to  give  repent- 
ance and  remission  of  sins.  The  coming  joy  disarmed  of 
its  sting  the  present  pain,  cross  .  .  .  sliame— tlie  great 
stumbling-block  to  the  Hebrews.  "Despised,"  i.  p.,  dis- 
regarded. 3.  For— Justifying  His  exhortation,  "Looking 
unto  Jesus."  consider  — by  way  of  comparison  with 
yourselves,  so  tlie  Greek,  contradiction — unbelief,  and 
every  kind  of  opposition  (Acts  28. 19).  sinners— ,S7»  assails 
us.  Not  sin,  but  sinners,  contradicted  Christ.  [Bengel.] 
be  tvearied  and  faint — Greek,  "lest  ye  weary  fainting," 
&c.  Cf.  Isaiah  49.  4,5,  as  a  specimen  of  Jesus  not  being 
wearied  out  by  the  contradiction  and  strange  unbelief  of 
those  among  whom  He  laboured,  preaching  as  never  man 
did,  and  exhibiting  miracles  wrought  by  His  inherent 
power,  as  none  else  could  do.  4.  not  yet  resisted  unto 
blood— Image  from  pugilism,  as  he  previously  had  the 
Image  of  a  race,  both  being  taken  from  the  great  national 
Greek  games.  Ye  have  suffered  the  loss  of  froort.v,  and  been 
a  gazing-stock  both  by  reproaches  and  afflictions :  ye  have 
not  shed  your  blood  {Note,  ch.  13.7).  "The  athlete  who 
hath  seen  his  own  blood,  and  who,  though  cast  down  by 
his  opponent,  does  not  let  his  spirits  be  cast  down,  who 
OS  often  as  he  hath  fallen  hath  risen  the  more  determined, 

475 


An  Earnest  Exhortation  to 


HEBREWS  XII. 


Constant  Faith,  Patience,  and  Godlinett. 


goes  down  to  the  encounter  with  great  hope."  [Seneca.] 
against  sin  — (Sin  is  personified  as  an  adversary;  sin, 
whether  witliin  you,  leading  you  to  spare  your  blood,  or 
in  our  adversaries,  leading  thena  to  shed  it,  if  they  cannot 
tlirough  your  faithfulness  even  unto  blood,  induce  yon  to 
apostatize.  5.  forgotten— utterly,  so  the  Greek.  Cf.  v.  15- 
17,  in  wliich  he  implies  how  utterly  some  of  tliem  had  for- 
gotten God's  word.  His  exhortation  ou^ht  to  have  more 
effect  on  you  than  the  cheers  and  exliortatious  of  the 
spectators  have  on  the  competitors  striving  in  the  games. 
wlticlx— Greek,  "the  which,"  of  which  the  following  is  a 
specimen.  [Alfokd.]  speaketh  unto  you — as  in  a  dia- 
logue or  discourse,  so  the  Greek,  implying  God's  loving 
condescension  (cf.  Isaiah  1.  18).  despise  not— lit.,  "  Do  not 
hold  of  little  account."  Betraying  a  contumacious  spirit  of 
unbelief  (ch.  3.  12),  as  "  faint"  implies  a  broken  down, 
weak,  and  desponding  spirit..  "  Chastening"  is  to  be  borne 
with  "subjection"  (v.  9);  "rebuke"  (more  severe  than 
cJuistening)  is  to  be  borne  with  endurance  (v.  7).  "Some  in 
adversity  kick  against  God's  will,  others  despond  ;  neither 
is  to  be  done  by  the  Christian,  who  is  peculiarly  tlie  child 
of  God.  To  him  such  adverse  things  occur  only  by 
the  decree  of  God,  and  that  designed  in  kindness,  viz.,  to 
remove  the  defilements  adhering  to  the  believer,  and  to 
exercise  his  patience."  [Grotius.]  6.  (Revelation  3.  19.) 
and— Greek,  "yea  and,"  "and  moreover;"  bringing  out 
an  additional  circumstance,  scourgetli— wliicli  draws 
forth  " blood"  (u.  4).  rcceivetU— accepts.  Talies  to  Him- 
self as  a  son  "  in  whom  He  delighteth"  (Proverbs  3.  12).  7. 
In  I!.  7, 8  the  need  of  "chastening"  or  "discipline"  is  incitl- 
cated;  in  v.  9,  the  duty  of  those  to  whom  it  is  adminis- 
tered. If— The  oldest  MSS.  read,  "  Witli  a  view  lo  cliasten- 
ing  (t.  e.,  since  God's  chastisement  is  witli  a  view  to  your 
chastening,  i.  e.,  disciplinary  amelioration)  endure  pa- 
tiently;" so  Vulgate.  AIjFOKD  translates  it  as  indicative, 
not  so  well,  "  It  is  for  cliastiseinent  tliat  j/e  are  enduring.^' 
dealetli  witli  you—"  bearetli  Himself  toward  you"  in  tlie 
very  act  of  cliastening.  -^vliat  son  is  lie— "What  son  is 
there'"  even  in  ordinary  li/e?  Mucli  more  God  as  lo  His 
sons  (Isaiali  48. 10;  Acts  U.  22).  The  most  eminent  of  God's 
saints  were  the  most  afllieted.  God  leaus  them  by  a  way 
they  know  not  (Isaiali  42.  10).  We  too  much  looli  at  eaclr 
trial  by  itself,  instead  of  talcing  it  in  connection  with  the 
whole  plan  of  our  salvation,  as  if  a  traveller  were  to  com- 
plain of  the  steepness  and  roughness  of  one  turn  in  the 
path,  without  considering  that  it  led  him  into  green  pas- 
tures, on  the  direct  road  to  the  city  of  habitation.  The 
New  Testament  alone  uses  the  Greek  term  for  education 
(paideia),  to  express  "  discipline  "  or  correction,  as  of  h  child 
by  a  wise  fatlier.  8.  if  ye  be  witUout— excluded  from 
participation  in  chastisement,  and  wishing  to  be  so.  all 
— all  sons;  all  the  worthies  enumerated  in  cli.  11.:  all  the 
witnesses  (v.  1).  are — Greek,  "have  been  made  partakers." 
tlien  arc  ye  bastards— of  whom  their  fathers  take  no  care 
whether  they  are  educated  or  not;  wliereas  every  right- 
minded  father  is  concerned  for  the  moral  well-being  of 
his  legitimate  son.  "Since  then  not  to  be  cliastised  is  a 
mark  of  bastardy,  we  ought  [not  to  refuse,  ijut]  rejoice  in 
chastisement,  as  a  mark  of  our  genuine  sonship."  [Chrys- 
OSTOM.]  9.  fatliers  ,  .  .  ■wlilcli  corrected  us — rather  as 
Gi'eek,  "  We  had  the  fathers  of  our  flesh  as  correctors." 
subjection — See  thepunishmentof  insubordination,  Deu- 
teronomy 21.  18.  Father  of  spirits — contrasted  with  the 
fathers  of  our  flesh.  "Generation  l)y  nien  is  carnal,  by 
God  is  spiritual."  [Bengel.]  As  "  leather  of  spirits,"  He 
is  both  the  Originator,  and  the  Providential,  and  Gracious 
Sustainer,  at  once  of  animal  and  spiritual  life.  Cf.  "and 
LIVE,"  viz.,  spiritually ;  also  v.  10,  "  that  we  might  be  par- 
takers of  His  holiness"  (2  Peter  1.4).  God  is  a  spirit  Him- 
self, and  the  Creator  of  spirits  like  Himself,  in  contrast  to 
men  who  are  flesh,  and  the  progenitors  of  flesh  (Jolin  3.  G). 
Jesus  our  pattern  "learned  obedience"  experimentally 
by  suffering  (ch.  5.  8).  and  live— and  so,  thereby  live  spir- 
itually and  eternally.  10.  Sliowing  wherein  the  chastise- 
ment of  our  heavenly  Father  is  preferable  to  that  of 
earthly  fathers,  for  a  few  days— i.  e.,  with  a  view  to  our 
well-being  in  the  few  days  of  our  earthly  life  :  so  tlie  Greek. 
after  tlielr  own  pleasure — Greek,  "according  to  what 
476 


seemed  fit  to  themselves."  Their  rule  of  chastening  la 
what  may  seem  fit  to  their  own  often  erring  judgment, 
temper,  or  caprice.  The  two  defects  of  human  education 
are(l.)  the  prevalence  in  it  of  a  view  to  the  interests  of 
our  short  earthly  term  of  days;  (2,)  the  absence  in  parents 
of  the  unerring  wisdom  of  our  heavenly  Father.  "They 
err  much  at  one  time  in  severity,  at  another  in  indulgence 
[1  Samuel  3.  13;  Ephesians  6.  4J,  and  do  not  so  much 
chasten  as  think  they  chasten."  [BENGEii.]  that  we 
might  be  partakers  of  his  holiness — Becoming  holy  as 
He  is  holy  (Jolin  15.  2).  To  become  holy  like  God  is  tan- 
tamount to  being  educated  for  passing  eternity  •wM'h  God 
(i'.  11;  2  Peter  1.  4).  So  this  "partaking  of  God's  holiness" 
stands  in  contrast  to  the  "few  days"  of  tliis  life,  with  a 
view  to  wliich  earthly  fathers  generally  educate  their 
sons.  11.  joyous  .  .  .  grievous — Greek,  "  matter  of  joy 
.  .  .  matter  of  grief."  Tlie  objection  that  chastening  is 
grievous  is  here  anticipated  and  answered.  It  only 
seems  so  to  those  being  chastened,  whose  judgments  are 
confused  by  the  present  pain.  Its  ultimate  fruit  amply 
compensates  for  any  temporary  pain.  The  real  object  of 
the  fathers  in  chastening  is  not  that  they  find  pleasure 
in  tlie  children's  pain.  Gratified  wishes,  our  Father 
knows,  would  often  be  our  real  curses,  fruit  of  right- 
eousness— righteousness  (\n  practice, springing  from  faitli) 
is  the  fruit  wliicli  chastening,  the  tree,  yields  (Philippians 
1.11).  "Peaceable"  (cf.  Isaiah  32.17):  in  contrast  to  the 
ordeal  of  conflict  by  which  it  has  been  won.  "Fruit  of 
righteousness  to  be  enjoyed  in  peace  after  the  conflict.'' 
[Tholuck.]  As  the  olive  garland,  the  emblem  of  peace  as 
well  as  victory,  was  put  on  the  victor's  brow  in  the  games. 
exercised  thereby — as  atliletes  exercised  in  training  for  a 
contest.  Chastisement  is  the  exercise  to  give  experience, 
and  make  the  spiritual  combatant  irresistibly  victorious 
(Roniaus5.3).  "Oil  happy  the  servant  for  whose  improve- 
ment his  Lord  is  earnest,  with  wliom  he  deigns  to  be 
angry,  whom  He  does  not  deceive  by  dissembling  admo- 
nition" [witliholding  admonition,  and  so  leading  the 
man  to  think  he  needs  it  not]!  Teutullian,  de Pat.,  c.  11. 
Observe  the  "afterwards:"  that  is  the  time  often  when 
God  works.  liJ.  He  addresses  them  as  runners  in  a  race, 
and  pugilists,  and  warriors.  [C'iirysostom.]  The  "where- 
fore" is  resumed  from  v.  1.  lift  up — In  Isaiali  35.  3,  from 
which  Paul  here  quotes,  it  is,  "Strengthen  ye  tlie  weak 
hands."  '}^he  hand  is  the  symbol  of  one's  strength.  AL- 
FORD  <ra»isia<es,  "  Put  straight  again  the  relaxed  hands." 
English  Version  expresses  the  sense  well,  ffeble — lit., 
"  paralj'zed  :"  a  word  used  only  by  Luke  in  the  New  Tes- 
tament, Paul's  companion.  The  exhortation  lias  three 
parts:  tlie  first  relates  to  oursrlres,  v.  12,  13;  tlie  second,  to 
others,  v,  14,  "Peace  with  all  men,"  tlie  third,  to  God, 
"Holiness,  witliout  whicli,"  &c. ;  and  the  first  is  referred 
to  in  t'.  15,  "Lest  any  man  fail  of  the  grace  of  God;"  the 
second  in  the  words,  "Lest  any  root  of  bitterness,"  &o. ;  the 
lliird  in  v.  10,  "Lest  tliere  be  any  fornicator  or  profane 
person,"  &c.  This  threefold  relation  often  occurs  in  PauVa 
Epistles.  Cf.  Note,  Titus  2.  12,  "soberly,  righteously,  and 
godly.'"  The  Greek  active  verb,  not  the  middle  or  reflex- 
ive, requires  the  sense  to  be,  Lift  up  not  only  your  oivn 
hands  and  knees,  but  also  those  of  your  brethren  (cf.  v.  15; 
Isaiah  .'5.5.  4).  13.  Quoted  from  Proverbs  4.  26,  LXX., 
"  Make  straight  paths  for  th j'  feet."  Straight,  i.  e.,  leading 
by  a  straight  road  to  joy  and  grace  (v.  1.  2, 15).  Cease  to 
"halt"  between  Judaism  and  Christianity.  [Bengei,.] 
"Paths,"  lit.,  wheel-tracks.  Let  your  walk  be  so  flrm  and 
so  unanimous  in  the  right  direction,  that  a  plain  track 
and  "highway"  may  be  thereby  established  for  tliose 
who  accompany  and  follow  you,  to  perceive  and  walk  in 
(Isaiah  85.  8).  [Alford.]  that  which  is  laitic  —  those 
"  M'eak  in  tlie  faith  "  (Iloinans  14.  1),  having  still  Judaiz- 
iug  prejudices,  be  turned  out  of  the  way — (Proverbs  4. 
27)— and  so  missing  the  way,  lose  the  prize  of  "  the  race" 
(v.  1).  rather  be  healed— Proper  exercise  of  itself  con- 
tributes to  health  :  the  habit  of  walking  straight  onward 
in  the  right  way  tends  to  healing.  14.  follo-w  jseacc  with 
all  men— with  the  brethren  especially  (Romans  14.  19), 
that  so  the  "lame  "among  them  be  not  "  turned  out  of 
the  way"  (v.  13),  and  that  no  one  of  them  "fail  of  the 


An  Earnett  Exhortation  to 


HEBREWS  XII. 


Constant  Faith,  Patience,  and  Godlinesi. 


grace  of  God"  (v.  15),  liollncss— a  distinct  Greek  word 
from  God's  "holiness"  (v.  10).  Translate  here  "sanctifl- 
cation."  His  Is  absolute  holiness:  our  part  is  to  put  on 
His  holiness,  becoming  "  holy  as  He  is  holy,"  by  sancii/ica- 
lion.  Whilst  "  following  peace  with  all  men,"  we  are  not 
so  to  seek  to  please  them,  as  to  make  God's  will  and  our 
sanctltication  a  secondary  object;  this  latter  must  be  our 
first  aim  (Galatlans  1. 10).  wltliout  wiiiclx— Greek,  "  apart 
from  which."  no  man  shall  gee  tlie  Lord — no  man  us  a 
ton;  In  heavenly  glory  (Revelations  22.  3,  •!).  In  the  East, 
none  but  the  greatest  favourites  are  admitted  to  the  honour 
of  seeing  the  king  (cf.  2  Samuel  14.  2i).  The  Lord  being 
pure  and  holy,  none  but  the  pure  and  holy  shall  see  Him 
(Matthew  5.  8).  "Without  holiness  in  them,  they  could  not 
enjoy  Him  who  is  holiness  itself  (Zechariah  11.  20).  The 
connection  of  pttrity  with  seeing  the  Lord,  appears  in  1 
John  3.2,3;  Ephesians  5.5.  Contrast  v.  IG  (cl".  1  Thessa- 
lonlans  4.  3),  In  Matthew  24.  30;  Revelation  1.  7,  it  is  said 
that  all  shall  see  the  Lord ;  but,  that  shall  be  as  a  Judi/e, 
not  as  their  lasting  portion  and  God,  which  is  meant 
here.  The  Greek  verb  does  not  denote  tlie  mere  action 
of  seeing,  but  the  seer's  state  of  mind  to  which  the  object 
is  presented:  so  in  Matthew  5.  8  they  shall  truti/  com- 
prehend God.  [TiTTMANN.]  None  but  the  holy  could 
appreciate  the  holy  God,  none  else  therefore  shall  abide 
in  His  presence.  "The  bad  shall  only  see  Him  in  His 
form  as  iSon  of  wiowi  [cf.  Revelation  1.  13,  with  7;  and 
Matthew  24.  30;  Acts  1.  11;  17.  31];  still  it  will  be  in 
the  glory  in  which  He  sliall  judge,  not  in  the  lowliness  in 
which  He  was  judged.  His  form,  as  GocZ,  wherein  He  is 
equal  to  the  Father,  without  doubt  the  ungodly  shall  not 
see;  for  it  is  only  '  the  pure  in  heart  who  shall  see  God.'" 
[Adgustine.]  "He  shall  come  to  judge,  who  stood  before 
a  judge.  He  shall  come  in  the  form  in  whicli  He  was 
judged,  that  they  may  see  Him  whom  they  pierced  :  He 
who  was  before  hidden  shall  come  manifested  in  power: 
He,  as  Judge,  shall  condemn  the  real  culprits,  who  was 
Himself  falsely  made  a  culprit."  15.  lest  any  .  .  .  fail— 
Greek,  "  lest  any  (i'J2.,  through  sloth  in  running)/aj7t/»(;,"  or 
"falling  short  of  the  grace  of  God  .  .  .  trouble  you."  The 
image  is  taken  from  a  company  of  travellers,  one  of 
wliom  lags  behind,  and  so  never  reaches  the  end  of  the 
long  and  laborious  journey.  [Chrysostom.]  root  of  bit- 
terness— not  merely  a  "bitter  root,"  whicli  might  possil)ly 
bring  forth  sweet  fruits;  tliis,  a  root  wiiose  essence  is  "  bit- 
terness," never  could.  Paul  here  refers  to  Deuteronomy 
29. 18,  "  Lest  there  should  be  among  you  a  root  that  bear- 
eth  gall  and  wormwood"  (cf.  Acts  8.  ?ii).  Root  of  bitterness 
comprehends  every  person  (cf.  v.  16)  and  every  principle  of 
doctrine  or  practice  so  radically  corrupt  as  to  spread 
corruption  all  around.  The  only  safety  is  in  roofing  out 
such  a  root  of  bitterness,  many— rather,  "the  many," 
t.  e.,  the  whole  congregation.  So  long  as  It  is  hidden 
under  the  earth  it  cannot  be  remedied,  but  when  it 
"  springs  up,"  it  must  be  dealt  with  boldly.  Still  remem- 
ber the  caution  (Matthew  13.  2(>-30)  as  to  rooting  out  per- 
son*. No  such  danger  can  arise  In  rooting  out  bad  princi- 
ples. 16.  fornicator- (Ch.  13.  4  ;  1  Corinthians  10.  8.)  or 
profane — Fornication  is  nearly  akin  to  glilttony,  Esau's 
sin.  He  j)rofanely  cast  away  his  spiritual  privilege  for 
the  gratification  of  his  palate.  Genesis  2.3.  34  graphically 
portrays  him.  An  example  well  fitted  to  strike  needful 
horror  Into  the  Hebrews,  whosoever  of  them,  like  Esau, 
were  only  sons  of  Isaac  according  to  the  flesh.  [Bexgel.J 
for  one  morsel— the  smallness  of  tlie  inducement  only 
aggravates  the  guilt  of  casting  away  eternity  for  such  a 
trifle,  so  far  Is  it  from  being  a  claim  for  mercy  (cf.  Gene- 
sis 3.6).  One  single  act  has  often  the  greatest  power 
either  for  good  or  for  evil.  So  In  the  cases  of  Reuben  and 
Saul,  for  evil  (Genesis  49.  4  ;  1  Chronicles  5.  1;  I  Samuel  13. 
12-llj;  and,  on  the  other  hand,  for  goo<l,  Abraham  and 
Phlnehas  (Genesis  12.1,  Ac;  15.5,6;  Numliera  2.5.6-15). 
Ills  blrth-rtgUt— OreeA, "  his  own  (so  the  oldest  M.SS.  read, 
intensifying  the  suicidal  folly  and  sin  of  the  act)  rights 
of  primogeniture,"  Involving  the  high  spiritual  privilege 
of  being  ancestor  of  the  promised  seed,  and  heir  of  the 
promises  in  Him.  The  Hebrews  whom  Paul  addressed, 
bod,  as  Christians,  the  spiritual  rights  of  primogeniture 


(cf.  V.  23) :  he  intimates  that  they  must  exercise  lioly  self* 
control,  if  they  wish  not,  like  Esau,  to  forfeit  them.  17. 
after>vard8— G'reeA:,  "even  aftcrwaid."  He  despised  his 
birth-right,  accordingly  also  he  was  despised  antl  i  ejecle«? 
when  hewi.shed  to  have  the  blessing.  As  in  tlie  l^eliever'r 
case,  so  in  the  unbeliever's,  there  is  an  "allerwards' 
coming,  when  the  believer  shall  look  on  his  past  griefs, 
and  the  unbeliever  on  ills  past  joys,  in  a  very  dilferent 
light  from  that  in  which  they  were  respectively  viewed 
at  the  time.  Cf.  "  Nevertheless  afterward,"  &c.,  v.  11,  with 
llie  "afterward"  here.  Cf.  "  the  cool  of  the  day,"  Genesis 
3.  8,  with  0.  when  lie  -wowld— when  he  wished  to  have. 
"Pie  that  will  not  when  he  may,  when  he  will,  shall  have 
nay"  (Proverbs  1.  21-30;  Luke  13.  34,  35 ;  19.42).  he  was 
rejected— not  as  to  every  blessing,  but  only  that  which 
would  have  followed  the  primogeniture,  he  fonnd  no 
place  for  repentance— The  cause  is  here  put  for  the  effect, 
"  repentance"  for  the  object  which  Esau  aimed  at  in  his 
so-called  repentance,  viz.,  the  change  of  his  father's  deter- 
mination to  give  the  chiet  blessing  to  Jacob.  Had  he 
sought  real  repentance  vnlh  tears  he  would  have  found  it 
(Matthew  7.  7).  But  he  did  not  find  it,  because  this  was 
not  what  he  sought.  What  proves  his  tears  were  not 
those  of  one  seeking  true  repentance  is,  immediately 
after  he  was  foiled  in  his  desire,  he  resolved  to  murder 
Jacob!  He  shed  tears,  not  for  his  sin,  but  for  his  suffer- 
ing the  penalty  of  his  sin.  His  were  tears  of  vain  regret 
and  remorse,  not  of  repentance.  "  Before,  he  might  have 
had  the  blessing  without  tears;  afterwards,  however 
many  tears  he  shed,  he  was  rejected.  Let  us  use  the  time" 
(Luke  18. 27)!  [Bengel.]  Alfokd  explains  "repentance" 
here,  a  chance,  by  repenting,  to  repair  (i.  e.,  to  regain  the 
lost  blessing).  I  agree  with  him  that  the  translation, 
instead  of  "repentance,"  "no  place. for  changing  his 
FATUEii's  mind,"  is  forced;  tliough  doubtless  tills  is  what 
was  the  true  aim  of  the  "repentance"  which  he  sought. 
The  language  is  framed  to  apply  top?-o/anedespisers  who 
wilfully  cast  away  grace  and  seek  repentance  (i.  e.,  not 
real ;  but  escape  from  the  penalty  of  their  sin),  but  in  vain. 
Cf.  "afterward,"  Matthew  25.  11,  12.  Tears  are  no  proof  of 
real  repentance  (1  Samuel  24.  16,  17;  contrast  Psalm  56.  8). 
It— </(e  blessing,  which  was  tlie  real  object  of  Esau,  thougii 
ostensibly  seeking  "repentance."  18.  For— The  lact  that 
we  are  not  under  the  law,  but  under  a  higher,  and  that 
the  last  dispensation,  the  Gospel,  with  its  glorious  privi- 
leges, is  the  reason  why  especially  the  Hebrew  Christians 
should  "look  diligently,"'  &c.  {v.  15,  16).  are  not  come— 
Greek,  "have  not  come  near  to."  Alluding  to  Deuteron- 
omy 4.  11,  "  Ye  came  near  and  stood  under  the  mountain  ; 
and  the  mountain  burned  with  fire  .  .  .  wltli  darkness, 
clouds,  and  thick  darkness."  "  In  j'our  coming  near  unto 
God,  it  has  not  been  to,"  &c.  the  mount— The  oldest 
MSS.  and  Vulgate  omit  "the  mount."  But  still,  "tlie 
mount"  must  be  supplied  from  v.  22.  that  might  be 
touched — palpable  and  material.  Not  that  any  save 
Moses  was  allowed  to  touch  it  (Exodus  19.  12,  13).  The 
Hebrews  drew  near  to  the  material  Mount  Sinai  with 
material  bodies;  we,  to  the  spiritual  mount  in  the  spirit. 
The  "darkness"  was  that  formed  by  the  clouds  hanging 
round  the  mount;  the  "  tempest"  accompanied  the  thun- 
der. 10.  trumpet— to  rouse  attention,  and  herald  God's 
approach  (Exodus  19.  16).  entreated  tliat  the  -tvord 
sliould  not  be  spoken— Zt<.,  "  that  speech  should  not  be 
added  to  them ;"  not  that  they  refused  to  hear  the 
word  of  God,  but  they  wished  that  God  should  not  Him- 
self speak,  but  employ  Moses  as  His  mediating  spokes- 
man. "The  voice  of  words"  was  the  Decalogue,  spoken 
by  God  himself,  a  voice  Issuing  forth,  without  any  form 
being  seen:  after  which  "He  added  no  more"  (Deu- 
teronomy 5.  22).  aO.  tliat  which  was  commanded— 
"the  interdict."  [Tittmann.]  A  stern  interdictory  man- 
date is  meant.  And — rather,  "Even  if  a  beast  (much 
more  a  man)  touch,"  &c.  or  thrust  tltrouj;!i  with  a 
dartr-Omltted  in  the  oldest  MSS.  The  full  interdict 
in  Exodus  19.  12, 13  is  abbreviated  here;  the  beast  alone, 
being  put  for  "whether  man  or  beast:"  the  stoning, 
which  applies  to  the  human  offender,  alone  being  spe- 
cified,   the    beast's   punishment,   viz.,    the    being   Ihnitt 

477 


The  New  Testament  Commended. 


HEBREWS  XII. 


ChrUCs  Blood  better  than  thai  of  Abet. 


through  uUh  a  dart,  beine  left  to  be  understood.     21. 
tUe  sight— the  vixii^t  oi  U^od's  majesty,    quake— Greefc, 
"I  am  in  trembling:"  "fear"  affected  his  mind;  "trem- 
bling,"  his   body.     Moses   is    not   recorded    in    Exodus 
to  have    used  these  words.     But  Paul,  by  inspiration, 
supplies  (cf.  Acts  20.  35;    2  Timothy  3.8)  this  detail.    We 
read  in  Deuteronomy  9. 19,  LXX.,  of  somewhat  like  words 
used  by  Moses  after  breaking  the  two  tables,  through 
tear  of  God's  anger  at  the  people's  sin  in  making  the 
golden  calves.    He  doubtless  similarly  "  feared"  in  hear- 
ing the  ten  commandments  spoken  by  the  voice  of  Jeho- 
vah.   a-3.  are  come— Greefc,  "  have  come  near  unto"  (cf. 
Deuteronomy  4.  11).    Not  merely,  ye  shall  come,  but,  ye 
have  already  come.    Mount  SJoii- antitypical  Sion,  the 
heavenly  Jerusalem,  of  which  the   spiritual    Invisible 
Church  (of  which  the  first  foundation  was  laid  in  literal 
Zion,  John  12.  15;  1  Peter  2.  6)  is  now  the  earnest;  and  of 
which  the  restored  literal  Jerusalem  hereafter  shall  bo 
the  earthly  representative,  to  be  succeeded  by  the  ever- 
lasting and  "new  Jerusalem,  coming  down  from  God  out 
of  heaven"  (Revelation  21.  2-27;  cf.  ch.  11.  10).    23,  33.  to 
an  Innumerable  company  of  angels,  to  the  general  as- 
sembly and  Church— The  city  of  God  having  been  men- 
tioned, the  mention  of  its  citizens  follows.    Believers  be- 
ing like  the  angels  (Job  1.  6 ;  38.  7),  "  sons  of  God,"  are  so 
their    "equals"    (Luke   20.   36);    and,    being    reconciled 
through  Clirist,  are  adopted  into  God's  great  and  blessed 
family.  For  the  full  completion  of  this  we  pray  (Matthew 
6.  10).    English   Version  arrangement  is  opposed  (1.)  by 
"and  "  always  beginning  each  new  member  of  the  whole 
sentence;  (2.)  "general  assembly  and  Church,"  form  a 
kind  of  tautology;  (3.)  "general  assembly,"  or  rather, 
"festal  full  assembly,"  "  the  jubilant  full  company  "  (such 
as  were  the  Olympic  games,  celebrated  with  joyous  sing- 
ing, dancing,  &c.),  applies  better  to  the  angels  above,  ever 
hymning  God's  praises,  tlian  to  the  Churcli,  of  which  a 
considerable  part  is  now  militant  on  earth.    lYanslate 
therefore,  "To  myriads  (ten  thousands,  cf.  Deuteronomy 
33.  2;  Psalm  68. 17  ;  Daniel  7.  10;  Jude  14;  namely),  the  full 
festal  assembly  of  angels,  and  the  Church  of  the  first- 
born."    Angels  and  saints  togetlier  constitute  the  ten 
thousands.    Cf.  "  all  angels,  all  nations  "  Matthew  2-5.  31,  32. 
Messiah  is  pre-eminently  "  the  First-born,"  or  "  First-be- 
gotten "  (ch.  1.  6),  and  all  believers  become  so  by  adoption. 
Cf.   the  type,  Leviticus  3.  12,45,50;   1  Peter  1.  18.    As  the 
kingly  and  priestly  succession  was  in  the  first-born,  and 
as  Israel  was  God's  "first-born"  (Exodus  4.  22;  cf.  13. 2),  and 
a  "  kingdom  of  priests  "  to  God  (E.xodus  19.  6),  so  believers 
(Revelation  1.  6).  written  inheaven— enrolled  as  citizens 
there.    All  those  who  at  the  coming  of  "God  tlie  Judge  of 
all"  (which  clause  therefore  naturally  follows),  sliall  be 
found  "  written  in  heaven,"  i.  e.,  in  the  Lamb's  book  of  life. 
Though  still  fighting  the  good  fight  on  earth,  still,  in  re- 
spect to  your  destiny,  and  present  life  of  faith  which  sub- 
stantiates things  hoped  for,  ye  are  already  members  of  the 
heavenly  citizenship.    "  We  are  one  citizenship  with  an- 
gels; to  which  it  is  said  in  the  psalm.  Glorious  things  are 
tpoken  of  thee,  thou  city  of  God."    [Augustine.]    I  think 
Alford  wrong  in  restricting  "  tlie  Cliurcli  of  the  first-born 
written  in  heaven,"  to  those  militant  on  earth;  it  is  ra- 
ther, all  those  who  at  the  Judge's  coming  sliall  be  found 
writen  in  heaven  (the  true  patent  of  heavenly  nobility  ; 
contrast  "written  in  the  earth,"  Jeremiah  17,  13,  and 
Esau's  profane  sale  of  his  birth-right,  v.  16);  these  all,  from 
the  beginning  to  the  end  of  the  world,  forming orteCliurch 
to  whicli  everybeliever  is  already  come.    The  first-born  of 
Israel   were  "written"  in  a  roll  (Numbers  3.  40).     the 
spirits  of  just  men  made  perfect — at  the  resurrection, 
when  tlie  "  Judge"  shall  appear,  and  believers'  bliss  shall 
be  consummated  by  the  union  of  the  glorified  body  with 
the  spirit;  tlie  great  hope  of  the  New  Testament  (Romans 
8.  20-23;  1  Thessaionians  4. 16).    The  place  of  this  clause 
after  "  tlie  Judge  of  all,"  is  my  objection  to  BENGELand 
Alford's  explanation,  tiie  souls  of  the  just  in  their  sepa- 
rate state  perfected.    Cf.  {Note)  ch.  11.  39,  40,  to  which  he  re- 
fers here,  and  which  I  think  confirms  my  view;  those 
heretofore  spirits,  but  now  to  be  perfected  by  being  clothed 
apon  with  the  body.    Still  the  phrase, "  spirits  of  j  ust  men 
478 


made  perfect,"  not  merely  "just  men  made  perfect,"  may 
favour  the  reference  to  the  happy  spirits  in  their  separate 
state.    The  Greek  is  not  "  the  perfected  spirits,"  but    '  the 
spirits  of  the  perfected  just."    In  no  other  passage  are  the 
just  said  to  be  perfected  before  the  resurrection,  and  the 
completion  of  the  full  number  of  the  elect  (Revelation  6. 
11);  I  thinlv,  therefore,  "spirits  of  the  just,"  may  here  be 
used  to  express  the  just  whose  predominant  element  in  their 
perfected  slate  shall  be  spirit.    So  spirit  and  spirits  are  used 
of  a  man  or  men  in  the  body,  under  the  influence  of  the  spirit, 
the  opposite  of /tes/i  (John  3.  6).    The  resurrection  bodies 
of  the  saints  shall  be  bodies  in  which  the  spirit  shall  al- 
together preponderate  over  the  animal  soul  {Note,  1  Co- 
rinthians 15.  44).    34.  new— Not  the  usual  term  (tcaine) 
applied  to  the  Christian  covenant  (ch.  9.  15),  which  would 
mean  neiu  as  different  from,  and  superseding  the  old ;  but 
Greek  nea,  recent,  lately  established,  having  the  freshness 
of  youth,  as  opposed  to  age.    The  mention  of  Jesus,  the 
Perfecter  of  our  faitli  {v.  2),  and  Himself  perfected  through 
sufferings  and  death,  in  His  resurrection  and  ascension 
(ch.  2.  10;  5.  9),  is  naturally  suggested  by  the  mention  of 
"  the  just  made  perfect"  at  their  resurrection  (cf.  ch.  7.  22). 
Paul  uses  "Jesus,"  dwelling  hereon  Him  as  the  Person 
realized  as  our  loving  friend,  not  merely  in  His  official 
character  as  the  Cftrist.    and  to  the  blood  of  sprinlding 
— liere  enumerated  as  distinct  from  "Jesus."  Bengel  rea- 
sonably argues  as  follows:  His  blood  was  entirely  "poured 
out"  of  His  body  by  the  various  ways  in  which  it  was 
shed.  His  bloody  sweat,  the  crown  of  thorns,  the  scourg- 
ing, tlie  nails,  and  after  deatli  the  spear,  just  as  the  blood 
was  entirely  poured  out  and  extra vasa ted  from  the  animal 
sacrifices  of  the  law.    It  was  incorruptible  (1  Peter  1. 18,  19). 
No  Scripture  states  it  was  again  put  into  the  Lord's  body. 
At  His  ascension,  as  our  great  Higli  Priest,  He  entered 
the  heavenly  holiest  place  "  by  His  own  blood  "  (not  after 
shedding  His  blood,  nor  with  the  blood  in  His  body,  but), 
carrying  it  separately  from  his  body  (cf.  the  type,  ch.  9.  7, 
12,  25;  13.  11).    Paul  does  not  say.  By  the  eflicacy  of  His 
blood,  but,  "  By  His  own  proper  blood  "  (ch.  9.  12);  not  ma» 
TERiAL  blood,  but  "the  blood  of  Him  who,  through  tha 
eternal  Spirit,  oflfered  Himself  without  spot  unto  Gitl" 
(ch.  9.  14).    So  in  ch.  10.  29,  the  Son  of  God  and  the  blood  of 
the  covenant  wherewith  (the  professor)  was  sanctified,  arc 
mentioned  separately.    Also  in  ch.  13. 12,20  ;  also  cf.  ch.  10. 
19,  with  21.    So  in  the  Lord's  Supper  (1  Corinthians  10.  16; 
11.  24-26),  the  body  and  blood  are  separately  represented. 
The  blood  itself,  therefore,  continues  still  in  heaven  be- 
fore God,   the   perpetual  ransom-price  of  "  the  eternal 
covenant"  (ch.  13.  20).    Once  for  all  Christ  sprinkled  the 
blood  peculiarly  for  us  at  His  ascension  (cli.  9.  12).    But  it 
is  called  "  the  blood  of  sprinkling,"  on  account  also  of  its 
continued  use  in  heaven,  and  in  the  consciences  of  tlie 
saints  on  earth  (ch.  9. 14 ;  10.  22;  Isaiah  52.  15).  This  sprink- 
ling is  analogous  to  the  sprinkled  blood  of  the  Passover. 
Cf.  Revelation  5.  6,  "In  the  midst  of  the  throne,  a  Lamb 
as  it  had  been  slain."    His  glorified  body  does  not  require 
meat,  nor  the  circulation  of  the  blood.    His  blood  intro- 
duced into  heaven  took  away  the  dragon's  right  to  accuse. 
Thus  Rome's  theory  oi  concomitancy  of  the  blood  with  the 
body,  tlie  excuse  for  giving  only  the  bread  to  the  laity, 
falls  to  the  ground.  The  mention  of  "  the  blood  of  sprink- 
ling" naturally  follows  the  mention  of  the  "covenant," 
which  could  not  be  consecrated  without  blood  (ch.  9. 18,  22). 
speaketh  better  tilings  than  that  of  Abel — viz.,  than  the 
sprinkling  (thebestMSS.  read  tlie  article  jna^cuiuie,  wliicli 
refers  to  "sprinkling,"   not  to  "blood,"   whicli    last  is 
neuter)  of  blood  by  Abel  in  his  sacrifice  spake.  This  com- 
parison between  two  things  of  the  same  kind  {viz.,  Christ's 
sacrifice,  and  Abel's  sacrifice)  is  more  natural,  than  be- 
tween two  things  different  in  kind  and  in  results  {viz., 
Christ's  sacrifice,  and  Abel's  ov/n  blood  [AlfokdJ,  which 
was  not  a  sacrifice  at  all),  cf.  ch.  11.  4;  Genesis  4.  4.    This 
accords  witli  the  wliole  tenor  of  the  Epistle,  and  of  this 
passage  in  particular  {v.  18-22,)  which  is  to  show  the  supe- 
riority of  Christ's  sacrifice  and  the  new  covenant,  to  tlie  Old 
Testament  sacrifices  (of  wliich  Abel's  is  the  first  recorded ; 
it,  moreover,  was  testified  to  by  God  as  acceptable  to  Him 
above  Cain's),  cf. ch.  9.  and  10.  The  word  "  better"  implies 


The  Danger  of  Refusing  the  Word. 


HEBREWS  XIII. 


An  Exhortation  to  Charity,  etc. 


Buperlorlty  to  something  tbat  is  good:  but  Abel's  own 
blood  was  not  at  all  good  for  the  purpose  for  which 
Christ's  blood  was  efficacious;  naj*,  it  cried  for  vengeance. 
So  Archbishop  Magee,  Hammond,  and  Knatchbull. 
Bengel  takes  "the  blood  of  Abel"  as  put  for  all  the 
blood  shed  on  earth  crying  for  vengeance,  and  greatly  in- 
creasing the  other  cries  raised  by  sin  in  the  world  ;  coun- 
teracted by  the  blood  of  Christcalmly  speaking  in  heaven 
for  us,  and  from  heaven  to  us.  I  prefer  Magee's  view. 
Be  this  as  It  may,  to  deny  that  Christ's  atonement  is  truly 
a  propitiation,  overthrows  Christ's  priesthood,  makes 
the  sacrifices  of  Moses'  law  an  unmeaning  mummery, 
and  represents  Cain's  sacrifice  as  good  as  that  of  Abel. 
25.  refuse  not— through  unbelief,  liim  that  speaketh — 
God  in  Christ.  As  the  blood  of  iq)rinkling  H  represented  as 
speaking  to  God  for  us,  v.  24;  so  here  God  is  ivpresented  as 
speaking  lo  us  (ch.  1.  1,  2).  His  word  now  is  tlie  prelude 
of  the  last  "shaking"  of  all  things  (v. -27).  Tlit^same  word 
which  is  heard  in  the  Gospel  from  heaven,  will  shake 
heaven  and  earth  (v.  26).  -tvlio  refused  Iilm — Oreek,  "  re- 
fusing as  they  did."  Their  seemingly  submissive  en- 
treaty that  the  word  should  not  be  spoken  to  them  by 
God  any  more  {v.  19),  covered  over  refractory  hearts,  as 
their  subsequent  deeds  showed  (ch.  3.  16).  tliat  spake — 
revealing  iviih  oracular  ivarnings  His  Divine  tvill:  so  the 
Greek,  if  xve  turn  arway— Greek,  "  we  who  turn  away." 
The  word  implies  greater  refractoriness  than  "refused," 
or  "declined."  Him  tkat  speaketli  from  lieaven — God, 
by  His  Son  in  the  Gospel,  speaking  from  His  heavenly 
throne.  Hence,  in  Christ's  preaching  frequent  mention 
Is  made  of  "the  kingdom  of  the  heavens'^  (Greek,  Matthew 
3.  2).  In  the  giving  of  the  law  God  spake  on  earth  (viz., 
Mount  Sinai)  by  angels  (ch.  2.  2;  of.  ch.  1.  2).  In  Exodus 
20.  22,  when  God  says,  "I  talked  with  you  from  heaven,^' 
this  passage  in  Hebrews  shows  that  not  the  highest 
heavens,  but  the  visible  heavens,  the  clouds  and  dark- 
ness, are  meant,  out  of  which  God  by  angels  proclaimed 
the  law  on  Sinai.  36.  tliei^  sliook— when  He  gave  the 
law  on  Sinai.  no-»v— under  the  Gospel,  promised— the 
announcement  of  His  coming  to  break  up  the  present 
order  of  things,  is  to  the  ungodly  a  terror,  to  the  godly  a 
proniise,  the  fulfilment  of  which  they  look  for  willi  joy- 
ful hope.  Yet  once  more — Cf.  ray  Notes,  Haggai  2.  6,  21, 
22,  both  which  passages  are  condensed  into  one  here. 
The  shaking  began  at  the  first  coming  of  Messiah ;  it  will 
be  completed  at  His  second  coming,  prodigies  in  the 
world  of  nature  accompanying  the  overtlirow  of  all  king- 
doms that  oppose  Messiah.  The  Hebrew  is  lit.,  "it  is  yet 
one  little,"  i.e.,  a  single  brief  space  till  the  series  of  move- 
ments begins  ending  in  the  advent  of  Messiah.  Not 
merely  the  earth,  as  at  the  establishment  of  the  Sinailic 
covenant,  but  heaven  also  is  to  be  shaken.  The  two  ad- 
vents of  Messiah  are  regarded  as  one,  the  complete  shak- 
ing belonging  to  the  second  advent,  of  which  tlie  presage 
was  given  In  the  shakings  at  the  first  advent:  the  con- 
vulsions connected  with  the  overthrow  of  Jerusalem 
shadowing  forth  those  about  to  be  at  the  overthrow  of  all 
the  God-opposed  kingdoms  by  the  coming  jNIessiah.  3T. 
tJiis  word.  Yet  once  more- So  Paul,  by  tlie  Spirit,  sanc- 
tions the  LXX.  rendering  of  Haggai  2.  G,  giving  an  addi- 
tional feature  to  the  prophecy  in  the  Hebreiv,  as  rendered 
In  English  Version,  not  merely  that  it  shall  be  in  a  little 
while,  but  that  it  is  to  be  "once  more"  as  the  final  act. 
The  stress  of  his  argument  Is  on  the  "onck."  Once  for 
all:  once  and  for  ever.  "In  saying  'once  more,'  the  Spirit 
implies  that  something  has  already  passed,  and  some- 
ining  else  shall  be  which  is  to  remain,  and  is  no  more  to 
be  changed  to  something  else;  for  the  once  is  exclusive, 
t.  e.,  not  many  times."  [EsTius.]  those  tlitngii  that  are 
shaken— the  heaven  and  the  earth.  As  the  shaking  Is  to 
be  total,  so  shall  the  removal  be,  making  way  for  the  bet- 
ter things  that  are  unremovable.  Cf.  tne  Jewish  economy 
(the  type  of  the  whole  present  order  of  things)  giving  way 
to  the  new  and  abiding  covenant:  the  forerunner  of  the 
everlasting  state  of  bliss.  a«  of  things  .  .  .  made— I'jz., 
of  this  present  xnsible  creation:  cf.  2  Corinthians  , 5.  1;  and 
ch,  9.  11,  "made  with  hands  ...  of  this  creation,"  i.  e., 
things  so  made  at  creation  that  they  would  not  remain 


of  themselves,  but  be  removed.  The  new  abiding  heaven 
and  earth  are  also  made  by  God,  but  they  are  of  a  higher 
nature  than  the  material  creation,  being  made  to  partake 
of  tlie  Divine  nature  of  Him  who  is  not  made:  so  in  this 
relation,  as  one  with  the  uncreated  God,  they  are  re- 
garded as  not  of  the  same  class  as  the  things  made.  The 
things  made  in  the  former  sense  do  not  re^nain;  the  things 
of  the  new  heaven  and  earth,  like  the  uncreated  God, 
"shall  REMAIN  before  God"  (Isniah  66.22).  The  Spirit, 
the  seed  of  the  new  and  heavenly  being,  not  only  of  the 
believer's  soul,  but  also  of  the  future  body,  is  an  uncreated 
and  immortal  principle.  38.  receiving— as  we  do.  In 
prospect  and  sure  hope,  also  in  the  possession  of  the  Spirit 
the  first-fruits.  This  is  our  privilege  as  Christians,  let 
us  have  grace— "let  us  have  thankfulness."  [Ai>ford 
after  Chrysostom.]  But  (1.)  this  translation  is  acccord- 
ing  to  classical  Greek,  not  Paul's  phraseology  for  "to  be 
thankful."  (2.)  "To  God"  would  have  been  in  that  case 
added.  (.3.)  "Whereby  we  may  serve  God,"  suits  the  Eng- 
lish yersio7i  "grace"  (i.e..  Gospel  grace,  the  work  of  the 
Spirit,  producing  faith  exhibited  in  serving  God),  butdoen 
not  suit  "thankfulness."  acceptably — Greek,  "well- 
pleasingly."  reverence  and  godly  fear  — The  oldest 
MSS.  read,  "  reverent  caution  and  fear."  Reverent  caution 
(same  Greek  as  Inch.  5.  7;  see  Note  there)  lest  we  should 
oflend  God,  who  is  of  purer  eyes  than  to  behold  iniquity. 
Ji'ear  lest  we  should  bring  destruction  on  ourselves.  29. 
Greek,  "For  even:"  "for  also:'  introducing  an  additional 
solemn  Incentive  to  diligence.  Quoted  from  Deuterono- 
my 4.  24.  our  God— in  wliorn  we  hope,  is  also  to  he  feared. 
He  is  love;  yet  there  is  another  side  of  his  character,  God 
has  wrath  against  sin  (ch.  10.  27, 31j. 

CHAPTER    XIII. 

Ver.  1-25.  Exhortation  to  Various  Graces,  Espe- 
cially Constancy  in  Faith,  Following  Jesus  amidst 
Reproaches.  Conclusion,  with  Pieces  of  Intelli- 
gence AND  Salutations.  1.  brotherly  love- a  distinct 
special  manifestation  of  "charity"  or  "love"  (2  Peter  1.7). 
The  Church  of  Jerusalem,  to  which  in  part  this  Ep:«tle 
was  addressed,  was  distinguished  by  this  grace,  we  Icnow 
from  Acts  (cf.  ch.  6.  10;  10.32-34;  12.12,13).  continue— 
charity  will  itself  continue.  See  that  it  continue  with  you. 
2.  Two  manifestations  of  "brotherly  love,"  hospitality, 
and  care  for  those  in  bonds.  Be  not  forgetful— Imply- 
ing it  was  a  duty  which  they  all  recognized,  but  which 
they  might  forget  to  act  on  (v.  3,  7,  16).  The  enemies  of 
Christianity  themselves  have  noticed  the  practice  of  this 
virtue  among  Christians.  [Julian,  Ep.  49.]  enter- 
tained angels  unawares— Abraham  and  Lot  did  so 
(Genesis  18.  2;  19.1).  To  obviate  the  natural  distrust  felt 
of  strangers,  Paul  says,  an  unknown  guest  may  be  better 
than  he  looks:  he  maybe  unexpectedly  found  to  be  as 
much  a  messenger  of  God  for  good,  as  the  angels  (whose 
name  means  messenger)  are ;  nay  more,  if  a  Cliristian,  he 
represents  Christ  Himself.  There  is  a  play  on  the  same 
Greek  word,  Be  not  forgetful  and  ■unaivare ;  let  not  the  duty 
of  hospitality  to  strangers  escape  you;  for,  by  entertaining 
strangers,  It  has  escaped  the  entertainers  that  they  were 
entertaining  angels.  Not  unconscious  and  forgetful  of  the 
duty,  they  have  unconsciously  brought  on  themselves  the 
blessing.  3.  Remember— in  prayers  an<l  acts  of  kindness. 
hound  ^vlth  them— Ijy  virtueof  the  unity  of  the  members 
in  the  body  under  one  Head,  Christ  (I  Corinthians  12.  26). 
suflTer  adversity— Greek,  "are  in  evil  state."  being  your- 
selves also  in  the  hody— and  so  liable  to  the  adversities 
Incident  to  the  natural  hody,  which  ought  to  dispose  you 
the  more  to  sympathize  with  them,  not  knowing  how 
soon  your  own  turn  of  sulfering  may  come.  "One  ex- 
periences adversity  almost  his  whole  life,  as  Jacob; 
another  In  youth,  as  Joseph;  another  In  manhood,  as 
Job;  another  in  old  age."  [Eengel.]  4.  is—trnnslate, 
"Let  marriage  be  treated  as  honourable:"  as  v.  5  also  Is  an 
exhortation,  in  all— "in  the  case  of  all  men:"  "among 
all."  "To  avoid  fornication  let  every  man  have  his  own 
wife"  (1  Corinthians  7.  2).  Judaism  and  Gnosticism  com- 
bined were  soon  about  to  throw  discredit  on  marriage. 
The  venerable  Pnphnutlus,  in  the  Council  of  Nice,  quoted 

479 


The  Reg  %rd  of  GocTs  Preachers. 


HEBREWS  XIII. 


We  are  to  Confess  Chriat, 


this  verse  for  the  justlflcation  of  the  married  state.  If 
one  does  not  himself  marry,  he  should  not  prevent  others 
from  doing  so.  Others,  especially  Romanists,  translate, 
"in  all  things,''  as  in  v.  18.  But  the  warning  being  against 
lasciviousness,  the  contrast  to  "whoremongers  and  adul- 
terers'' in  the  parallel  clause,  requires  the  "in  all"  in  this 
clause  to  refer  to  persons,  the  bed  nndefiled — translate, 
as  Greek  requires  "undefiled"  to  be  a  predicate,  not  an 
epithet,  "And  let  the  bed  be  undefiled."  God  wllljwdge 
— Most  whoremongers  escape  the  notice  of  human  tribu- 
nals ;  but  God  takes  particular  cognizance  of  tliose  wliom 
man  does  not  punish.  Gay  immoralities  will  then  be  re- 
garded in  a  very  different  light  from  what  they  are  now. 
5.  conversation— "  manner  of  life."  The  love  of  filtliy 
lust  and  the  love  of  filthy  lucre  follow  one  another  as 
closely  akin,  both  alienating  the  heart  from  the  Creator 
to  the  creature,  such  tilings  as  ye  \\K\e—Ul.,  "  present 
things"  (Pliilippians  4.  11).  I  'wlU  never  leave  tUec,  nor 
forsake  thee— A  promise  tantamount  to  tliis  was  given 
to  Jacob  (Genesis  28.  15),  to  Israel  (Deuteronomy  31.  6,  8), 
to  Joshua  (Joshua  1.  5),  to  Solomon  (1  Chronicles  28.  20). 
It  is  therefore  like  a  Divine  adagp.  What  was  said  to 
them,  extends  also  to  us.  He  will  neither  withdraw  His 
preaewce  ("never  leave  thee")  nor  his  help  ("nor  forsake 
thee").  [Bengel,.]  6.  may— rather  as  Greeft,  expressing 
confidence  actually  realized,  "So  that  we  boldly  (confi- 
dently) say"  (Psalm  56.  4.  11 ;  118.  6).  Punctuate  as  both 
the  Hebrew  and  the  Grreek  require,  "And  (so)  I  will  not 
fear:  what  cthen)  shall  man  do  unto  me  ?"  7.  Remember 
— so  as  to  imitate:  nottomrofcein  prayer,  as  Rome  teaches. 
have  the  rule— rather,  "  who  liave  Juid  the  rule  over  you :" 
your  spiritual  leaders.  w\\o— Greek,  "the  which:"  such 
persons  as.  who  have  spoken  unto  you — "  spake"  (so 
the  Greek  aorist  means)  during  their  lifetime.  This 
Epistle  was  among  those  later  written,  when  many  of  the 
heads  of  the  Jerusalem  Church  had  passed  away,  whose 
faith— even  unto  death:  probably  death  by  martyrdom, 
as  in  tlie  case  of  ttie  instances  oX  faith  in  cli.  11.  ."iS.  Ste- 
phen, James  the  brother  of  our  Lord  and  bisliop  of  Jeru- 
salem, as  well  as  James  the  brother  of  John  (Acts  12.  2), 
in  the  Palestinian  Church,  which  Paul  addresses,  suffered 
martyrdom,  considering — Greek,  "  looking  up  to,"  "  dili- 
gently contemplating  all  over,"  as  an  artist  would  a 
model,  the  end— the  termination,  at  death.  The  Greek 
is  used  of  decease  (Luke  9.  31 ;  2  Peter  1. 15).  of  their  con- 
versation-" manner  of  life:"  "religious  walk"  (Gala- 
tians  1.  13;  Ephosians  4.  22;  1  Timothy  i.  12;  James  3.  13). 
Considering  how  they  manifested  the  soundness  of  their 
faith  by  their  ho\y  walk,  which  they  maintained  even  to 
the  end  of  that  vmlk  {their  death  by  martyrdom).  9.  This 
verse  is  not,  as  some  read  it,  in  apposition  with  "  the  end 
of  their  conversation"  (v.  8),  but  forms  the  transition. 
"Jesus  Christ,  yesterday  and  to-day  (is)  the  same,  and 
(shall  be  the  same)  unto  the  ages"  (i.  e.,  unto  all  ages). 
The  Jesus  Christ  (the  full  name  being  given,  to  mark  with 
affectionate  solemnity  botli  His  person  and  His  office)  who 
supported  your  spiritual  rulers  through  life  even  unto 
their  end  "yesterday"  (in  times  past),  being  at  once 
"the  Author  an.d  the  Finisher  of  their  laiLli"  (ch.  12. 
2),  remains  still  the  same  Jesus  Christ  "  to-day,"  ready  to 
help  you  also,  if  like  them  you  walk  by  "faith"  in  Him. 
Cf.  "  this  same  Jesus,"  Acts  1.  11.  He  who  yesterday  (pro- 
verbial for  the  past  time)  suffered  and  died,  is  to-day  in 
glory  (Revelation  1.  18),  "As  night  comes  between  yes- 
terday and  to-day,  and  yet  night  itself  is  swallowed  up 
by  yeste)-day  and  to-day,  so  the  sufferitig  did  not  so  inter- 
rupt the  glory  of  Jesus  Christ  wliich  was  of  yesterday,  and 
that  whicli  is  to-day,  as  not  to  continue  to  be  the  same. 
He  is  the  same  yesterday,  before  He  came  into  the  world, 
and  to-day,  in  heaven.  Yesterday  in  the  time  of  our  pre- 
decessors, and  to-day  in  our  age."  [Bengel.]  So  the  doc- 
trine is  the  same,  not  variable  :  this  verse  thus  forms  the 
transition  between  v.  7  and  9.  He  is  always  "the  same" 
(cli.  1. 12).  The  same  in  the  Old  and  in  New  Testament.  9. 
about— rather,  as  oldest  MSS.  read, "  carried  aside ;"  viz.,  cf. 
Ephesians  4. 14.  divers — differing  from  theone  faith  in  the 
one  and  thesarae  Jesus  Christ,  as  taught  by  them  who  had 
the  rule  over  you  (v.  7).  strange— foreign  to  the  truth. 
480 


doctrines— "teachings."  established  with  grace  %  not 
w^ith  meats— not  with  observances  of  Jewish  distinctions 
between  clean  and  unclean  meats,  to  which  ascetic  Juda- 
izers  added  in  Christian  times  the  rejection  of  some 
meats,  and  the  use  of  others:  noticed  also  by  Paul  in  1 
Corinthians  8.  8, 13;  6.  13.  Romans  14.  17,  an  exact  parallel 
to  this  verse:  these  are  some  of  the  "divers  and  strange 
doctrines"  of  the  previous  sentence.  Christ's  bo<ly  ofiered 
once  for  all  for  us,  is  our  true  spiritual  "meat"  to  "eat" 
(v.  10),  "the  stay  and  the  staff  of  bread"  (Isaiah  3. 1),  tlie 
mean  of  all  "grace."  -which  have  not  proilteA— Greek, 
"in  which  they  who  walked  were  not  profited;"  via;.,  in 
respect  tojustiflcation,  perfect  cleansing  of  the  conscience, 
and  sanctiflcation.  Cf.  on  "walked,"  Acts  21.  21;  viz., 
with  superstitious  scrupulosity,  as  though  the  worship  of 
God  in  itself  consisted  in  such  legal  observances.  10. 
Christianity  and  Judaism  are  so  totally  distinct,  that 
"  they  who  serve  the  (Jewish)  tabernacle,"  have  no  right 
to  eat  our  spiritual  Gospel  meat,  viz.,  the  Jewish  priests, 
and  those  who  follow  their  guidance  in  serving  the  cere- 
monial ordinance.  He  says,  "Serve  the  tabernacle,"  not 
"serve  in  the  tabernacle."  Contrast  with  this  servile 
worship  ours,  an  altar— the  cross  of  Christ,  whereon 
His  body  was  offered.  The  Lord's  table  represents  this 
altar,  tlie  cross;  as  the  bread  and  wine  represent  the 
sacrifice  offered  on  it.  Our  meat,  which  we  by  faith 
spiritually  eat,  is  the  flesh  of  Christ,  in  contrast  to  the 
typical  ceremonial  meats.  The  two  cannot  be  combined 
(Galatians  5.  2).  That  not  a  literal  eating  of  the  sacrifice 
of  Christ  is  meant  in  the  Lord's  Supper,  but  a  spiritual  is 
meant,  appears  from  comparing  v.  9  with  10,  "  with  grace, 
NOT  with  MEATS."  11, 13.  For  just as "  the  bodiesof  those 
beasts  whose  blood  is  brought  into  the  sanctuary  by,  &c., 
are  burned  wi  tliout  the  camp,"  so  "Jesus  also  that,  &c.,  suf- 
fered without  the  gate"  of  ceremonial  Judaism,  of  wliich 
His  crucifixion  outside  the  gate  of  Jerusalem  is  a  tj'pe. 
for— reason  wliy  they  who  serve  the  tabernacle,  are  ex- 
cluded from  sliare  in  Christ;  because  His  sacrifice  is  not 
like  one  of  those  sacrifices  in  which  they  had  a  sliare, 
but  answers  to  one  which  was  "wholly  burned"  outside 
(the  Greek  is  "burnt  completely,'"  "consumed  by  burn- 
ing"), and  which  consequently  they  could  not  eat  of.  Le- 
viticus 6.  30,  gives  the  general  rule,"  Nosin  offering  where- 
of any  of  the  blood  is  brought  into  the  tabernacle  of  the 
congregation  to  reconcile  withal  in  the  holy  place,  shall 
be  eaten ;  it  shall  be  burnt  in  the  fire."  The  sin  offer- 
ings are  twofold,  the  outward,  whose  blood  was  sprinkled 
on  the  outward  altar,  and  of  whose  bodies  the  priests 
might  eat,  and  the  inward,  the  reverse,  the  sanctuary 
— here  the  Holy  of  holies,  into  which  the  blood  of  the 
sin  offering  was  brought  on  the  day  of  atonement. 
•»vlthout  the  camp — in  which  were  the  tabernacle  and 
Levitical  priests  and  legal  worshippers,  during  Israel's 
journey  through  the  wilderness;  replaced  afterwards  by 
Jerusalem  (containing  the  temple),  outside  of  whose  walls 
Jesus  was  crucified.  13.  Wherefore  Jesus — In  order  that 
the  Antitype  miglit  fulfil  the  type,  sanctify  —  Though 
not  brought  into  the  teniple  "  sanctuary"  (v.  11),  His  blood 
has  been  brought  into  the  heavenly  sanctuary,  and  "sanc- 
tifies the  people"  (cli.  2.  11,  17),  ijy  cleansing  them  from 
sin,  and  consecrating  them  to  God.  his  own— not  blood 
of  animals,  without  the  gate— of  Jerusalem ;  as  if  un- 
worthy of  the  society  of  the  covenant  people.  The  fiery 
ordeal  of  His  suffei'ing  on  the  cross,  answers  to  the  burn- 
ing of  the  victims  ;  thereby  His  mere  fleshly  life  was  com- 
pletely destroyed,  as  their  bodies  were;  the  second  part 
of  His  ofiering  was  His  carrying  His  blood  into  the  heav- 
enly holiest  before  God  at  His  ascension,  that  it  should 
be  a  perpetual  atonement  for  the  world's  sin.  13.  there- 
fore— this  "therefore"'  breathes  the  deliberate  fortitude 
of  believers.  fBENGEL.]  without  the  camp  —  "outside 
the  legal  polity"  [Theodoret]  of  Judaism  (cf.  v.  11). 
"  Faith  considers  Jerusalem  itself  as  a  camp,  not  a  city." 
[Bengel.]  He  contrasts  with  the  Jews,  who  serve  an 
earthly  sanctuary,  the  Cliristians  to  whom  the  altar  in 
heaven  stands  open,  whilst  it  is  closed  against  the  Jews. 
As  Jesus  suffered  Avitliout  the  gate,  so  spiritually  must 
those  who  desire  to  belong  to  Him,  withdraw  Iron;  tu*" 


Divers  Admonitions  to  the  Brethren. 


HEBREWS  XIII. 


The  Apostle  Asks  their  Prayen. 


earthly  Jerusalem  aud  its  sanctuary,  as  from  this  world 
in  general.  There  is  a  reference  to  Exodus  33.7,  when  the 
tabernacle  was  moved  without  the  camp,  which  had  be- 
come polluted  by  the  people's  idolatry  of  the  golden 
calves;  so  that  "every  one  who  sought  the  Lord  went 
out  unto  the  taberiiacle  of  the  congregation  (as  Closes  called 
the  tabernacle  outside  the  camp),  which  was  without 
the  camp ;"  a  lively  type  of  what  the  Hebrews  should 
do,  viz.,  come  out  of  the  carnal  worship  of  the  earthly  Je- 
rusalem to  worship  God  in  Christ  in  spirit,  aud  of  what 
we  all  ought  to  do,  viz.,  come  out  froni  all  carnalism, 
worldly  formalism,  and  mere  sensuous  worship,  and 
know  Jesus  in  His  spiritual  power  apart  from  worldli- 
•'"ss,  seeing  that  "we  have  no  continuing  city"  (v.  14). 
bearing— as  Simon  of  Cyrene  did.  hJs  reproacU— llie  re- 
proach which  He  bare,  and  which  all  His  people  bear  with 
Him.  14.  liere— on  earth.  Those  Hebrews  wlio  clung  to 
the  earthly  sanctuary  are  representatives  of  all  wlio  cling 
to  this  earth.  The  earthly  Jerusalem  proved  to  be  no 
"abiding  city,"  having  been  destroyed  sliortly  after  this 
Epistle  was  written,  and  with  it  fell  the  Jewish  civil  and 
religious  polity ;  a  type  of  the  whole  of  our  present  earthly 
oi'der  of  things  soon  to  perish,  one  to  come— (Ch.  2.  5;  11. 
10,  14,  16;  12.  22;  Philippians  3.  20.)  15,  As  the  "altar" 
was  mentioned  in  v.  10,  so  the  "sacrifices"  here  (cf.  1  Pe- 
ter 2.  5,  viz.,  praise  and  doing  good,  v.  16).  Cf.  Psalm  119. 
108;  Romans  12.  1.  By  him  — as  the  Mediator  of  our 
pj'ayers  and  praises  (Jolin  14.  13, 14) ;  not  by  Jewish  ob- 
servances (Psalm  50.  14,  23;  69.  30,  31;  107.  22;  116.  17).  It 
was  an  old  saying  of  the  rabbis,  "At  a  future  time  all  sac- 
rifices shall  cease,  but  praises  shall  not  cease."  praise — 
for  salvation,  continually— not  merely  at  fixed  seasons, 
as  those  on  which  the  legal  sacrifices  were  oQ'ered,  but 
throughout  all  our  lives,  fruit  otour  lips — (Isaiah  67. 19; 
Hoseal4. 2.)  givingtlianks—GVeeA;,  "confessing."  Ben- 
gel  remarks,  the  Hebrew,  Todah,  is  beautifully  emphatic. 
It  literally  means  acknowledgment  or  confession.  In  prais- 
ing a  creature,  we  may  easily  exceed  the  truth;  but  in 
praising  God  we  have  only  to  go  on  confessing  wliat  He 
really  is  to  us.  Hence  it  is  impossible  to  exceed  the  truth, 
and  here  is  genuine  praise.  16.  But— But  the  sacrifice  of 
praise  with  the  lips  (v.  15)  is  not  enough;  there  must  be 
also  domflr^ood(beneflcence)and  communicating  (i.e.,  im- 
parting a  share  of  your  means,  Galatians  6. 6)  to  the  needy. 
^vitli  such— and  not  mere  ritualistic  sacrifices.  17.  Obey 
them  that  have  the  rule  over  you— (Cf.  v.  7,  24.)  This 
threefold  mention  of  the  rulers  is  peculiar  to  this  Epistle. 
In  other  Epistles  Paul  includes  the  rulers  in  liis  exhorta- 
tions. But  here  the  address  is  limited  to  the  general  body 
of  the  Church,  in  contrast  to  the  rulers  to  whom  they  are 
charged  to  yield  reverent  submission.  Now  this  is  just 
what  might  be  expected  when  the  apostle  of  the  Gentiles 
was  writing  to  the  Palestine  Cliristians,  among  whom 
James  and  the  eleven  apostles  had  exercised  a  more  im- 
mediate authority.  It  was  important  he  should  not  sjeem 
to  set  himself  in  opposition  to  their  guides,  but  rather 
strengthen  their  hands  ;  he  claims  no  authority  directly 
or  indirectly  over  these  rulers  themselves.  [Bikks.]  "  Re- 
member" your  deceased  rulers  (v.  7):  "Obey"  your  living 
rulers;  nay,  more,  not  only  obey  in  cases  where  no  sacri- 
fice of  self  is  required,  and  where  you  &Tii  j^ersuaded  they 
are  right  (so  the  Oreek,  for  "obey"),  but  "submit  your- 
Belves"  as  a  matter  of  dutiful  yielding,  when  your  judg- 
ment and  natural  will  incline  you  in  an  opposite  direc- 
tion, they— on  their  part;  so  the  Greek.  As  they  do  their 
part,  so  do  you  yours.  So  Paul  exhorts,  1  Thessalonian* 
5.12,13.  watch— "are  vigilant"  (GrceA:).  for— Oreek,  "  in 
bihalfof."  must  give  account^The  strongest  stimulus 
I o  watchfulness  (.Miuk  13.34-37).  Ciikysostom  was  deeply 
struck  with  these  words,  as  he  tells  us,  Z>e  Sacerdotio,  li. 
6,  "The  fear  of  this  threat  continually  agitates  my  soul." 
do  It—"  watch  for  your  soul's  eternal  salvation."  It  is  a 
perilous  responsibility  for  a  man  to  have  to  give  account 
for  otliers'  deeds,  who  is  not  sufficient  for  his  own.  [Es- 
Tius.  from  Aquinas.]  I  wonder  whether  It  be  possible 
that  any  of  the  rulers  should  be  saved.  [Chkysostom.] 
Cf.  Paul's  address  to  the  elders.  Acts  20.  28;  1  Corinthians 
i,  l-o,  where  also  he  connects  ministers'  responsibility 
78 


with  the  account  to  be  hereafter  given  (cf.  1  Peter  5.  4). 
-with  joy— at  your  obedience;  anticipating,  too,  that  you 
sliall  be  their  "joy"  in  the  day  of  giving  account  (Philip- 
pians 4. 1).  not  fvitli  grief— at  j'our  disobedience ;  appre- 
hending also  that  in  tiie  day  of  account  you  may  be  among 
the  lost,  instead  of  being  their  crown  of  rejoicing.  In 
giving  account,  the  stewards  are  liable  to  blame  if  aught 
be  lost  to  the  Master.  "  Mitigate  their  toil  by  every  office 
of  attention  and  respect,  that  with  alacrity,  rather  than 
with  grief,  they  may  fulfil  their  duty,  arduous  enough  in 
itself,  even  though  no  unpleasantness  be  added  on  your 
part."  [Grotius.]  that— Gn>/  in  your  pastors  is  unproflt' 
able  for  you,  for  it  weakens  their  spiritual  power;  nay, 
more,  "  tlie  groans  (so  the  Greek  for  'grief)  of  other  crea- 
tures are  heard;  how  much  more  of  pastors!"  [Benoel] 
so  God  will  be  provoked  to  avenge  on  you  their  "groan- 
ing" (GreeA;),  If  they  must  render  God  an  account  of  their 
negligence,  so  must  you  for  your  ingratitude  to  them. 
[Grotius.]  18.  Pray  for  us— Paul  usually  requests  the 
Church's  intercessions  for  liim  in  closing  his  Epistles, 
just  as  he  begins  with  assuring  them  of  his  having  them 
at  heart  in  his  prayers  (but  in  this  Epistle  not  till  v.  20, 
21),  Romans  15.  30.  "Us,"  includes  both  himself  and  his 
companions;  lie  passes  to  himself  alone,  v.  19.  -we 
trust -we  have  a  good  conscience — in  spite  of  your  for- 
mer jealousies,  and  the  charges  of  my  Jewish  enemies 
at  Jerusalem,  which  have  been  the  occasion  of  my 
imprisonment  at  Rome.  In  refutation  of  the  Jews' 
aspersions,  he  asserts  in  the  same  language  as  here 
his  own  conscientiousness  before  God  and  man.  Acts 
23.  1-3;  24.  16,  20,  21  (wherein  he  virtually  implies,  that 
his  reply  to  Ananias  was  not  sinful  impatience;  for, 
indeed,  it  was  a  prophecy  which  he  was  inspired  at  the 
moment  to  utter,  and  wiiich  was  fulfilled  soon  after). 
>ve  trust— Oreek,  "we  are  persuaded,"  in  the  oldest 
MSS.  Good  conscience  produces  confidence,  where  the 
Holy  Spirit  rules  the  conscience  (Romans  9.  1).  hon> 
estly  — "in  a  good  way."  Tlie  same  Greek  word  as 
"  good  conscience."  Lit.,  rightly,  becomingly,  19.  the 
ratUev— Greek,  "  I  the  more  abundantly  beseech  you."  to 
do  this — to  pray  for  me.  that  I  may  be  restored  to  you 
—(Philemon  22.)  It  is  here  first  in  the  letter  he  mentions 
himself,  in  a  way  so  unobtrusive,  as  not  to  prejudice  his 
Hebrew  readers  against  him,  which  would  have  been  the 
result  had  he  commenced  this  as  his  other  Epistles,  with 
authoritatively  announcing  his  name  and  apostolic  com- 
mission. 30.  Concluding  prayer.  God  of  peace— So  Paul, 
Romans  15.33;  16.20;  2  Corinthians  13.  11;  Philippians  4. 
9;  1  Thessalonians5.  23;  2  Thessalouians  3. 16.  Tlie  Juda- 
izing  of  the  Hebrews  was  calculated  to  sow  seeds  of  dis- 
cord among  tiiem,  of  disobedience  to  their  pastors  (v.  17), 
and  of  alienation  towards  Paul.  The  God  of  peace  by  giv- 
ing unity  of  true  doctrine,  will  unite  them  in  mutual 
love,  brought  again  from  the  dead — Greek,  "brought 
up,"  &c. :  God  brought  the  Shepherd;  the  Shepherd  shall 
bring  the  flock.  Here  only  in  the  Epistle  he  mentions 
the  resurrection.  He  would  not  conclude  without  men- 
tioning the  connecting  liuk  between  the  two  truths 
mainly  discussed;  the  one  pet-feet  sacrifice  and  the  coty- 
tinual  priestly  inlereession— the  depth  of  His  humiliation 
and  the  height  of  His  glory— the  "altar"  of  the  cross  and 
the  ascension  to  tlie  heavenly  Holy  of  holies  great— (Ch. 
4.  14.)  Slieplierd  of  the  alieep- A  title  familiar  to  his  He- 
brew readers,  from  their  Old  Testament  (Isaiah  63.  11; 
LXX.):  primarily  Mo«es,  antitypically  Christ:  already 
compared  together,  ch.  3.  2-7.  The  transition  is  natural 
from  their  eartiily  pastors  {v.  17),  to  the  Chief  Pastor,  as  in 
1  Peter  5. 1^.  Cf.  EzekielSl.  23aiid  Jesus' own  words,  John 
10.  2,  11, 14.  througlk  the  blood— G'reefc,  "in,"  in  virtue  of 
the  blood  (cli.  2.9);  it  was  because  of  His  bloody  death 
for  us,  that  the  Father  raised  and  crowned  Him  with 
glory.  The  "blood"  was  the  seal  of  the  everlasiing  cov- 
enant entered  Into  between  the  Father  and  Son  ;  in  virtue 
of  the  Son's  blooil,  first  Christ  was  raised,  then  Clirist's 
people  shall  be  so  (Zechariah  9.11,  seemingly  rolericd  to 
here ;  Acts  20.  28).  everlasting— the  everlastingneas  of  the 
covenant  necessitated  the  resurrection.  This  clause,  "  ttia 
blood  of  the  everlasting  covenant,"  is  a  summary  retro* 

481 


Introduction.                                                                 JAMES.  Introduction, 

■pect  of  the  Epistle  (cf.  ch.  9. 12).  liord  Jesus— the  title  plans  2. 19).  However,  some  kind  of  previous  detention  is 
marking  His  person  and  His  Lordship  over  ns.  But  v.  21,  implied  before  his  being  let  go  to  Philippl.  Paul,  though 
"through  Jesus  Christ."  His  office,  as  the  Anointed  of  the  now  at  larg€#,  was  still  in  Italy,  whence  he  sends  the  sal- 
Spirit,  making  Him  the  medium  of  communicating  the  utations  of  Italian  Christians  (v.  24),  waiting  for  Timothy 
Spirittous,  the  holy  unction  flowing  down  from  the  Head  to  join  him,  so  as  to  start  for  Jerusalem:  we  know  from 
on  the  members  (cf.  Acts  2.36).  21.  Make  you  perfect—  1  Timothy  1.3,  he  and  Timothy  were  together  at  Ephesu8 
properly  said  of  healing  a  rent;  join  2/ou<o<7e</iCT- in  per/ec<  after  his  departing  from  Italy  eastward.  He  probably 
harmony.  [Bengel,.]  to  do  his  will,  working  in  you—  left  Timothy  there  and  went  to  Philippi  as  he  had  prom- 
(Ch.  10. 36)— rather  as  Greek,  "doing  in  you."  Whatever  ised.  Paul  implies  that  if  Timothy  shall  not  come  shortly, 
good  we  do,  God  does  in  us.  -tvell-pleasing  In  Uig  sight  he  will  start  on  his  journey  to  the  Hebrews  at  once.  34. 
—(Isaiah  53.  It);  Ephesians  5.10.)  through  Jesus  Christ  all— The  Scriptures  are  intended  for  all,  young  and  old, 
—"God  doing  (working)  in  you  that,  &c.,  through  Jesus  not  merely  for  ministers.  Cf.  the  different  classes  ad- 
CArisi"  (Philippiansl.  11).  to  whom— to  Christ.  He  closes  dressed,  "wives,"  Ephesians  5.  22;  little  children,  1  John 
as  he  began  (ch.  1.),  with  giving  glory  to  Christ.  23.  suf-  2. 18;  "all,"  1  Peter  3.  8 ;  5.  5.  He  says  here  "all,"  for  the 
fer  the  w^ord- The  Hebrews  not  being  the  section  of  the  Hebrews  whom  he  addi'bsscs  were  not  all  In  one  place. 
Church  assigned  to  Paul  (but  the  Gentiles),  he  uses  gentle  though  the  Jerusalem  Hebrews  are  chiefly  addressed, 
entreaty,  rather  than  authoritative  command,  few  Tliey  of  Italy— not  merely  the  brethren  at  Rome,  but  of 
-words — compared  with  what  might  be  said  on  so  import-  other  places  in  Italy.  25.  PauVs  characteristic  salutation 
ant  a  subject.  J<'eu»,  in  an  Epistle  which  is  more  of  a  ^rea;!-  in  every  one  of  his  other  thirteen  Epistles,  as  he  says 
we  than  an  Epistle  (cf.  1  Peter  5. 12).  On  the  seeming  in-  himself,!  Corinthians  16.21,  23;  Colossians  4.18;  2  Thes- 
consistency  with  Galatians  6. 11,  cf.  JVote  there.  23.  our  salonians  3. 17.  It  is  found  in  no  Epistle  written  by  any 
brother  Timothy— So  Paul,  1  Corinthians  4. 17;  2  Corin-  other  apostle  in  Paul's  lifetime.  It  is  used  in  Revelation 
thiansl.  1;  Colossians  1. 1 ;  1  ThessaloniansS.  2.  is  set  at  22.21,  written  subsequentlj',  and  in  Clement  of  Rome. 
liberty— from  prison.  So  Aristarchus  w.as  imprisoned  Being  known  to  be  his  badge,  it  is  not  used  by  others  in 
with  Paul.  BiEKS  ^ran«to<e»,  "dismissed,"  "sent  away,"  his  lifetime.  The  Gj-ee/c  here  is,  "  27ie  grace  (vis.,  of  our 
viz.,  on  a  mission  to  Greece,  as  Paul  promised  (Philip-  Lord  Jesus  Christ)  be  with  you  all." 


THE  GENERAL  EPISTLE  OF 

JAMES. 

INTRODUCTION. 

This  is  called  by  ErsEEitJS  (Ecclesiastical  History,  2. 23,  about  the  year  a.  d.  330)  the  llrst  of  the  Catholic  Epistles,  i.  e., 
the  Epistles  intended  for  general  circulation,  as  distinguished  from  St.  Paul's  Epistles,  whicli  were  addressed  to  par- 
ticular churches  or  individuals.  In  the  oldest  MSS.  of  the  New  Testament  extant,  they  stand  before  the  Epistles  of 
St.  Paul.  Of  them,  two  only  are  mentioned  by  EtrSEBitrs  as  universally  acknowledged  ("  Horaologoumena"),  viz.,  the 
First  Epistle  of  St.  Peter,  and  the  First  Epistle  of  St.  John.  All,  however,  are  found  in  every  existing  MS.  of  the 
whole  New  Testament. 

It  is  not  to  be  wondered  <at  that  Epistles  not  addressed  to  particular  churches  (and  particularly  one  like  that  of  St. 
James,  addressed  to  the  Israelite  believers  scattered  abroad)  should  be  for  a  time  less  known.  The  first  mention  of 
St.  James'  Epistle  by  name  occurs  early  in  the  third  century,  in  Origen  (.Com,ment.  on  John  1. 19.  4.  306,  who  was  born 
about  185,  and  died  254  A.  d.).  Clemens  Romanus  (First  Epistle  to  the  Corinthians,  ch.  10.,  cf.  James  2.21,  23;  ch.  11.,  cf. 
James  2.  25;  Hebrews  11. 31)  quotes  it.  So  also  the  Shepherd  of  Hermas  quotes  ch.  4. 7.  Irenjeus  {Harreses,  4. 16.  2)  ia 
thought  to  refer  to  ch.  2. 23.  Clemens  Alexandrinus  commented  on  it,  according  to  Cassiodorus.  Ephrem  Syrus 
(0pp.  Grcec.  3.51)  quotes  ch.  5. 1.  An  especially  strongproof  of  its  authenticity  is  afforded  by  its  forming  part  of  the  old 
Syriac  version,  which  contains  no  other  of  t/ie  disputed  books  ("Antilegoraena,"  Eusebius,  3.  2,5),  except  the  Epistle  to 
the  Hebrews.  None  of  the  Latin  fatliers  before  the  fourth  century  quote  it;  but  soon  after  the  Council  of  Nice  it"uT.3 
admitted  as  canonical  both  by  the  East  and  West  churches,  and  specifled  as  such  in  the  Councils  of  Hippo  and  Car- 
thage (A.  D.  397).  This  is  Just  what  we  might  expect;  a  writing  known  only  partially  at  first,  when  subsequently  it 
obtained  a  wider  circulation,  and  the  proofs  were  beiter  known  of  its  having  been  recognized  in  apostolic  churches, 
having  in  tliem  men  endowed  with  the  discernment  of  spirits,  which  qualified  them  for  discriminating  between  in- 
Bplred  and  uninspired  writings,  was  universally  accepted.  Though  doubled  for  a  time,  at  last  the  disputed  books  (St. 
James,  2  Peter,  2  and  3  John,  Jude,  and  Revelation)  were  universally  and  undoubtingly  accepted,  so  that  no  argument 
for  the  Old  Testament  Apocrj'pha  can  be  drawn  from  their  case:  as  to  i<  the  Jewish  Church  had  no  doubt;  it  was 
known  not  to  be  inspired. 

Luther's  oojection  to  it  ("an  Epistle  of  straw,  and  destitute  of  an  evangelic  character")  was  due  to  his  mistaken 
idea  that  it  (ch.  2.)  opposes  the  doctrine  of  Justification  by  faith,  and  not  by  works,  taught  by  St.  Paul.  But  the 
two  apostles,  whilst  looking  at  justification  from  distinct  stand-points,  perfectly  harmonize  and  mutually  comple- 
ment the  definitions  of  one  another.  Faith  precedes  love  and  the  works  of  love;  but  without  them  it  is  dead.  St. 
Paul  regards  faith  in  the  justification  of  the  sinner  before  God;  St.  James,  in  the  justification  of  the  believer  evi- 
dently  before  men.  The  error  which  James  meets  was  tlie  Jewish  notion  that  their  possession  and  knowledge  of  the 
law  of  God  would  justify  them,  even  though  they  disobeyed  it  (cf.  ch.  1.  22  with  Romans  2. 17-25).  Ch.  1.  3  and  4. 1, 12 
seem  plainly  to  allude  to  Romans  5.  3;  6.13;  7.23;  14.4.  Also  the  tenor  of  ch.-2.,  on  "justification,"  seems  to  allude 
to  St.  Paul's  teaching,  so  as  to  correct  false  Jewish  notions  of  a  different  kind  from  those  which  he  combatted,  thougla 
not  unnoticed  by  him  also  (Romans  2.  17,  &c.), 

St.  Paul  (Galatians  2.  9)  arranges  tlie  names  "James,  Cephas,  John,"  In  the  order  in  which  their  Epistles  stand. 
The  St.  James  who  wrote  this  Epistle  (according  to  most  ancient  writers)  is  called  (Galatians  1.  19),  "the  Lord's 
brother."  He  was  son  of  Alphcus  or  Cleopas  (Luke  24.13-18)  and  Mary,  sister  of  the  Virgin  Mary.  Cf.  Mark  .15.  -10  with 
John  19.  25,  which  seems  to  identify  the  mother  of  James  the  Less  with  the  wife  of  Cleopas,  not  with  the  Virgin  Mary 
Oleopas'  wife's  sister.  Cleopas  is  the  Hebrew,  Alpheus  the  Greek  mode  of  writing  the  same  name.  Many,  however,. 
482 


Introduction.  JAMES.  Introduction, 

as  HEGESiPPrs  [EusEBius,  Ecclesiastical  History],  distinguish  "tlie  Lord's  lirotlier"  from  tlie  son  o)  Alphens.  But  the 
Gospel  according  to  tlie  Hebrews,  quoted  by  Jkkome,  represents  James,  </ie  Z-ortrs  brother,  as  present  at  tlie  institu- 
tion of  the  Euclitirist,  iind  tlierefore  identical  witii  tlie  apostle  Jaines.  So  tlie  Apocryphal  Gospel  of  Jaiiifs.  In  Acts, 
James  vviio  is  put  foremost  in  Jerusalem  after  the  death  of  James,  the  son  of  Zebedee,  is  notdistiny;nished  from  James, 
the  son  of  Alpheus.  He  is  not  mentioned  as  one  of  the  Lord's  brethreij  in  Acts  1.  It;  but  as  one  of  the  "apostles" 
(Galatians  Z.  19).  He  is  called  "  the  Less"  (lit.,  the  little,  Mark  15. 40),  to  distinguisli  him  from  James,  the  son  of  Zebedee. 
Alford  considers  James,  the  brother  of  the  Lord,  the  author  of  the  Epistle,  to  have  been  the  eldest  of  the  ^sons  of 
Joseph  and  Mary,  after  Jesus  (cf.  Matthew  13.  55),  and  that  James  the  son  of  Alpheus  is  distinguished  from  him  by 
t?ie  latter  hein^  called  "the  Less,"  t.  e.,  junior.  His  arguments  against  the  Lord's  brother,  the  bisliop  of  Jerusalem, 
being  the  apostle,  are,  (1.)  The  Lord's  brethren  did  not  believe  on  Jesus  at  a  time  when  the  apostles  had  been  already 
called  (John  7.  3,  5),  therefore  none  of  the  Lord's  brethren  could  be  among  the  apostles  (but  it  does  not  follow  from 
John  7. 3  that  no  one  of  them  believed);  (2.)  the  apostles'  commission  was  to  preach  the  Gospel  everywhere,  not  to  be 
bishops  In  a  particular  locality  (but  it  is  unlikely  that  one  not  an  apostle  should  be  bishop  of  Jerusalem,  to  whom 
even  apostles  yield  deference,  Acts  15.  13,  19;  Galatians  1.  19;  2.  9,  12.  Tlie  Saviour's  last  command  to  the  apostles  col- 
lectively to  preach  the  Gospel  everywhere,  is  not  inconsistent  with  each  having  a  particular  spiiero  of  labour  in  which 
he  should  be  a  missionary  bishop,  as  Peter  is  said  to  have  been  at  Antioch). 

He  was  surnamed  "  the  Just."  It  needed  peculiar  wisdom  so  to  preach  the  Gospel  as  not  to  disparage  the  law.  As 
bishop  of  Jerusalem  writing  to  the  twelve  tribes,  he  sets  forth  the  Gospel  in  its  aspect  of  relation  to  the  law,  which 
the  Jews  so  reverenced.  As  St.  Paul's  Epistles  are  a  commentary  on  the  doctrines  flowing  from  the  death  and  resur- 
rection of  Christ,  so  St.  .Tames'  Epistle  has  a  close  connection  with  His  teaching  during  His  life  on  earth,  especially 
His  Sermon  on  the  Mount.  In  both,  the  law  is  represented  as  fulfilled  in  love  :  the  very  language  is  palpably  simi- 
lar (cf.  ch.  1.  2  with  Matthew  5.  12;  ch.  1.  i  with  Matthew  5.  48;  cli.  1.  5;  5.  15  with  Matthew  7.  7-11  ;  ch.  C.  13  with  Mat- 
thew 5.  7,  and  C.  14,  15;  ch.  2.  10  with  Matthew  5.  19;  ch.  4.  4  with  Matthew  6.  21 ;  ch.  \.  U  with  Matthew  7.  I,  2;  ch.  5.  2 
■with  Matthew  G.  19).  Tlie  whole  spirit  of  this  Epistle  breathes  the  same  Gos,x)(i\-rightcousncss  which  the  Sermon  on  the 
Mount  inculcates  as  the  highest  realization  of  the  law.  St.  James'  own  character  as  "  the  .lust,"  or  legally  righteous, 
disposed  him  to  tliis  coincidence  (cf.  ch.  1.20;  2.10;  3.  18  witli  Matthew  5.  20).  It  also  fitted  him  for  presiding  over 
a  Church  still  zealous  for  the  law  (Acts  21. 18-24;  Galatians  2. 12).  If  any  could  win  the  .lews  to  the  Gospel,  he  was 
most  likely  who  presented  a  pattern  of  Old  Testament  righteousness,  combined  with  evangelical  faith  (cf.  also  ch.  2. 
8  with  Matthew  5.  44,  48).  Practice,  not  profession,  is  the  test  of  obedience  (cf.  ch.  2.  17;  4.  17  with  Matthew  7.  21-23). 
Sins  of  the  tongue,  however  liglitly  regarded  by  the  world,  are  an  offence  against  the  law  of  love  (of.  ch.  1.  26;  3.  2-13 
•with  Matthew  5.  '22;  also  any  swearing,  ch.  5.  12;  cf.  Mattliew  5.  33-37). 

The  absence  of  the  apostolic  benediction  in  this  Epistle  is  probablj'  due  to  its  being  addressed,  not  merely  to  the 
believing,  but  also  indirectly  to  unljelieving,  Israelites.  To  the  former  he  commends  humility,  patience,  and  prayer; 
to  the  latter  lie  addresses  awful  warnings  (ch.  5.  7-11 ;  4.  9 ;  5.  1-6). 

.St.  James  was  martyred  at  the  Passover.  This  Epistle  was  probably  written  jifst  before  it.  The  destruction  of 
Jerusalem  foretold  in  it  (ch.  5. 1,  &c.),  ensued  a  year  after  his  martyrdom,.  69  A.  D.  Hegesippus  (quoted  in  EuSEniua, 
2.  23)  narrates  tliat  he  was  .set  on  a  pinnacle  of  the  temple  by  the  scribes  and  Pharisees,  who  begged  him  to  restrain 
the  people  who  were  in  large  numbers  embr.acing  Christianity.  "Tell  us,"' said  they  in  the  presence  of  the  people 
g.ithered  at  tlie  feast,  "  which  is  the  door  of  Jesus?"  St.  James  replied  with  a  loud  voice,  "  AVliy  ask  ye  me  concern- 
ing Jesus  tlie  Son  of  man  ?  He  sitteth  at  the  right  hand  of  power,  and  will  come  again  on  the  clouds  of  heaven." 
Many  thereupon  cried,  Hosanna  to  the  Son  of  David.  But  St.  James  was  cast  down  headlong  by  the  Pharisees;  and 
praying,  "Fatiier,  forgive  tliem,  for  they  know  not  what  they  do,"  he  was  stoned  and  beaten  to  death  witli  .a  fuller's 
club.  The  Jews,  we  know  from  Acts,  were  exasperated  at  St.  Paul's  rescue  from  their  hands,  and  therefore  deter- 
nained  to  wreak  their  vengeance  on  St.  Jiimes.  The  publication  of  his  Epistle  to  the  dispersed  Israelites,  to  whom  it 
was  probably  carried  by  those  who  came  up  to  the  periodical  feasts,  made  him  obnoxious  to  them,  especiallj'  to  the 
higher  classes,  because  it  foretold  the  woes  soon  about  to  fall  on  them  and  their  country.  Their  taunting  question, 
"Which  is  the  door  of  Jesus?"  {i.e.,  by  what  door  will  He  come  when  He  returns?),  alludes  to  his  prophecy,  "the 
coming  of  the  Lord  draweth  nigh  .  .  .  behold  the  Judge  standeth  before  the  door"  (ch.  5.  8,  9).  Hebrews  13.  7  probably 
refers  to  the  martyrdom  of  Jumos,  who  had  been  so  long  bishop  over  the  Jewish  Christians  at  Jerusalem,  "Reraeni- 
ber  them  which  liave  (rather, 'had')  the  rule  (spiritually)  over  you,  who  have  spoken  unto  you  the  word  of  God; 
whose  faltli  follow,  considering  the  end  of  their  conversation." 

His  inspiration  as  an  apostle  is  expressly  referred  to  in  Acts  15. 19,  25,  "  My  sentence  is,"  &c.:  "It  seemed  good  to 
the  Holy  Ohost  and  toils,"  &.C.  His  episcopal  authority  is  implied  in  tlie  deference  paid  to  him  by  St.  Peter  and  St. 
Paul  (Acts  1'2.  17;  21.  18;  Galatians  1.  19;  2.  9).  The  Lord  had  appeared  specially  to  him  after  the  resurrection  (1  Co- 
rinthians 15.  7).  St.  Peter  in  his  First  Epistle  (universally  from  the  first  recived  as  canonical)  tacitly  confirms  the 
Inspiration  of  St.  James'  Epistle,  by  incorporating  with  his  own  inspired  writings  no  less  than  ten  passages  from 
St.  James.  The  "apostle  of  the  circumcision,"  St.  Peter,  and  the  first  bishop  of  Jerusalem,  would  naturally  have 
much  in  common.  Cf.  ch.  1.  1  with  1  Peter  1. 1;  ch.  1.  2  with  1  Peter  1.  6;  4.12,13;  ch.  1.  11  with  1  Peter  1.  21 ;  ch.  1.  18 
■with  1  Peter  1.  3;  ch.  2.  7  with  1  Peter  4. 14;  ch.  3. 13  with  1  Peter  2. 12;  ch.  4. 1  with  1  Peter  2.  II ;  ch.4.  6  with  1  Peter 
5.5,  6;  ch.4.  7  with  1  PeterS.  6,  9;  ch.4.  10  with  1  Peter  5.6;  ch.  5.  20  with  1  Peter  4.6.  Its  being  ■written  in  the 
purest  Greek  shows  it  was  intended  not  only  for  the  Jews  at  Jerusalem,  but  also  for  the  Hellenistic,  i.  e.,  Greek- 
speaking,  Jews. 

The  style  is  close,  curt,  and  sententious,  gnome  following  after  gnome.  An  Hebraic  character  pervades  the 
Epistle,  as  appears  in  the  occasional  poetic  parallelisms  (ch.  8. 1-12).  Cf.  ch.  2.  2,  "Assembly,"  Margin,  synagogue.  The 
Images  are  analogical  arguments,  combining  at  once  logic  and  poetry.  Eloquence  and  persuasiveness  are  prominent 
characteristics. 

The  similarity  to  Matthew,  the  most  Hebrew  of  the  Gospels,  Is  Just  what  we  might  expect  from  the  bishop  of 
Jerusalem  writing  to  Israelites.  In  it  the  higher  spirit  of  Christianity  is  seen  putting  Iho  Jewish  law  in  Its  proper 
place.  The  law  Is  enforced  In  Us  everlasting  spirit,  not  In  the  letter  for  which  the  Jews  were  so  zealous.  The  doc- 
trines of  grace,  the  distinguishing  features  of  St.  Paul's  teaching  to  the  Hellenists  and  Gentiles,  are  less  prominent 
as  being  already  taught  by  that  apostle.  St.  James  complements  Paul's  teaching.and  shows  to  the  Jewish  Chrislian.s 
who  still  kept  the  legal  ordinances  down  to  the  fall  of  Jerusalem,  the  spiritual  principle  of  the  law,  viz.,  love  mani 
fest«d  In  obedience.    To  sketch  "  the  perfect  man"  continuing  in  the  Gospel  law  of  liberty,  is  his  theme. 

483 


We  are  to  Rejoice  under  the  Cross, 


JAMES  I. 


and  to  Ask  Patience  of  God, 


CHAPTER    I. 

"Ver.  1-27.    Ixsckiption:  Exhortation  on  Hearing, 
Bpeaking,  and  Wrath.    The  last  subject  is  discussed  in 
Ch.  3.  13  lo  4. 17.  1.  James— an  apostle  of  tlie  circumcision, 
•\vi  111  Peter  and  John ;  James  in  Jerusalem,  Palestine,  and 
Syria;   Peter  in  Babylon  and  the  East;  John  in  Ephesus 
and  Asia  Minor.    St.  Peter  addresses  the  dispersed  Jews 
0/  Ponlus,  Galatia,  and  Cappadocia ;  St.  James,  the  Israel- 
ites of  the  twelve  tribes  scattered  abroad,    servant  of  God- 
not  that  he  was  not  an  apostle  ;  for  Paul,  an  apostle,  also 
calls  himself  so;  but  as  addressing  the  Israelites  gener- 
ally, including  even  indirectly  the  unbelieving,  he  in 
humility  omits  the  .title  "apostle;"  so  Paul  in  writing  to 
the  Hebrews;  similarly  Jude,  an  apostle,  in  Ws  General 
Epistle.    Jesus  Christ— not  mentioned  agaid  save  in  ch. 
2.  1 ;  not  at  all  in  his  speeches  (Acts  15. 14, 15,  and  21.  20,  21), 
lest  his  introducing  the  name  of  Jesus  oftener  should 
Beem  to  arise  from  vanity,  as  being  "the  Lord's  brother." 
[Bengel.]    His  teaching  being  practical,  rather  than  doc- 
trinal, required  less  frequent  mention  of  Christ's  name, 
scattered  abroad— ^7.,  tvhich  are  in  the  dispersion.    The 
dispersion  of  the  Israelites,  and  their  connection  with 
Jerusalem  as  a  centre  of  religion,  was  a  divinely-ordered 
means  of  propagating  Christianity.    The  pilgrim  troops 
of  the   law   became   caravans   of   the    Gospel.  [Words- 
WORTH.]    greeting— found  in  no  other  Christian  letter, 
but  in  James  and  the  Jerusalem  Synod's  Epistle  to  the 
Gentile  churches;  an  undesigned  coincidence  and  mark 
of  genuineness.     In   the   original    Greek    (chairein)   for 
"greeting,"  ther2  is  a  connection  with  the  "joy"  to  which 
they  are  exhorted  amidst  their  existing  distresses  from 
poverty  and  consequent  oppression.     Cf.  Romans  15.  26, 
which  alludes  to  their  poverty.  3.  Mybrethren— a  phrase 
often  found  in  St.  James,  marking  community  of  nation 
and  of  faith,    all  Joy— cause  for  the  highest  joy.  [Gro- 
Tius.]    Nothing  but  joy.  [Piscator.]    Count  all  "divers 
temptations"  to  be  each  matter  of  joy.  [Bengel.]    fall 
Into— unexpectedlj',  so  as  to  be  encompassed  by  them  (so 
the  original   Greek),     temptations- not  in  the  limited 
sense  of  allurements  to  sin,  but  trials  or  distresses  of  any 
kind  wliich  test  and  purify  the  Christian  character.    Cf. 
"  tempt,"  i.  e.,  try.  Genesis  22.  1.     Some  of  those  to  whom 
St.  James  writes  were  "sick,"  or  otherwise  "afflicted" 
(ch.  5.  13),    Every  possible  trial  to  the  child  of  God  is  a 
masterpiece  of  strategy  of  the  Captain  of  his  salvation 
for  Ins  good.    3.  tUe  trying— the  testing  or  proving  of  your 
faitli,  viz.,  by  "divers  temptations."  Cf.  Romans  5. 3,  "  trib- 
ulation"  worketh  patience,  and  patience  experience  (in  the 
oiiginaldofcime,  akin  to  doA;jjwton,"  trying,"  here;  there  it  is 
expei-ience :  here  the  "  trying"  or  testing,  whence  experience 
flows),    patience — the  original  implies  more;  persevering 
endurance  and  continuance  (cf.  Luke  8. 15).    4:.  Let  endur- 
ance have  a   perfect   work  (taken  out  of  the  previous 
"worketh  patience"  or  endurance),  i.  e.,  have  its  full  effect, 
by  showing  the  most  perfect  degree  of  endurance,  viz., 
"joy  in  bearing  the  cross"  [Menochitjs],  and  enduring  to 
the  end  (Matthew  10.  22).  [Calvin.]    ye  may  be  perfect- 
fully  developed  in  all  the  attributes  of  a  Christian  cha- 
racter.   For  this  there  is  required  "joy"  [Bengel],  as  part 
of  the  "perfect  work"  of  probation.    The  work  of  God  in 
a  man  is  the  man.    If  God's  teachings  by  patience  liave 
had  a  perfect  work  in  you,  you  are  perfect.   [Alford.] 
entire — that  which  has  all  its  parts  complete,  wanting  no  in- 
tegral part ;  1  Thessalonians  5.  23,  "your  whole  (/i/., 'en- 
tire') spirit,  soul,  and  body;"  as  "perfect"  implies  without 
a  blemish  in  its  parts.    5.  English   Version  omits  "But," 
which  the  GreeA has,  and  which  is  important.    "But  (as 
this  perfect  e7itireness  wanting  nothing  is  noeasy  attainment) 
If  any,"  &c.    lack— rather,  as  the  Greek  word  is  repeated 
after  St.  James'  manner,  from  r.  4, "  wanting  nothing,"  trans- 
tate, "  If  any  of  you  want  wisdom,"  viz.,  the  wisdom  whereby 
ye  may  "count  it  all  joy  when  ye  fall  into  divers  tempta- 
tions," and  "let  patience  have  her  perfect  work."    This 
"  wisdom"  is  shown  in  its  effects  in  detail,  ch.  3. 17.    The 
highest  wisdom,  which  governs  patience  alike  in  poverty 
and  riches,  is  described  v.  9, 10.  ask— (Ch.  4. 2.)  liberally- 
Bo  the  Greek  la  rendered  by  English  Version.  It  is  rendered 
4S4 


with  simplicity.  Romans  12.  8.    God  gives  wltliout  adding 
aught  which  may  take  off  from  the  graciousness  of  tho 
gift.  [Alford.]    God  requires  the  same  "simplicity"  iu 
His  children  ("eye  .  .  .  single,"  Matthew 6.  22,  lit.,  simple). 
upbraideth  not— an  illustration  of  God's  giving  siinply. 
He  gives  to  the  humble  suppliant  without  upbraiding 
him  with  his  past  sin  and  ingratitude,  or  his  future  abuse 
of  God's  goodness.    The  Jews  pray,  "Let  me  not  have 
need  of  the  gifts  of  men,  whose  gifts  are  few,  but  their 
upbraidings  manifold;  but  give  me  out  of  thy  large  and 
full  hand."  Cf.  Solomon's  prayer  for  "wisdom,"  and  God's 
gift  above  what  he  asked,  though  God  foresaw  his  future 
abuse  of  His  goodness  would  deserve  very  differently.  St. 
James  has  before  his  eye  the  Sermon  on  the  Mount  (see 
ray  Introduction).  God  hears  every  true  prayer,  and  grants 
either  the  thing  asked,  or  else  something  better  than  it; 
as  a  good  physician  consults  for  his  patient's  good  bet- 
ter by  denying   something  which    the  latter   asks   not 
for  his  good,  than  by  conceding  a  temporary  gratifica- 
tion to  his  hurt.     6.  ask  in  faitli— i,  e.,  the  persuasion 
that  God  can  and  will  give.    St.  James  begins  and  ends 
with  faith.    In  the  middle  of  the  Epistle  lie  removes  the 
hindrances  to  faith,  and  sliows  its  true  character,  [Ben- 
gel.]   -wavering- between  belief  and  unbelief,    Cf,  the 
case  of  the  Israelites,  who  seemed  to  partly  believe  in 
God's  power,  but  leant  more  to  unbelief  by  "limiting"  it. 
On  the  other  hand^  cf.  Acts  10. 20;  Romans  4.  20  ("staggered 
not  .  .  ,  tlirough  unbelief,"  lit.,  as  liere,  "wavered  not");  1 
Timothy  2.  8.     like  a  -tvave  of  the  sea— Isaiah  57.  20; 
Ephesians  4.  14,  where  the  same  Greek  word  occurs  for 
"tossed  to  and  fro,"  as  is  here  translated, ''driven  with 
the    wind."     driven   -with   the   wind  —  from    without, 
tossed— from  within,  by  its  own  instability.  [Bengel.] 
At  one  time  cast  on  tlie  shore  of  faith  and  hope,  at  an- 
other rolled  back  into  the  abyss  of  unbelief;  at  one  time 
raised  to  the  height  of  worldly  pride,  at  another  tossed 
in  the  sands  of  despair  and  affliction.  [Wiesinger.]    7. 
For— Resumed  from  "for"  in  v.  G.     that  man— such  a 
wavering  self-deceiver,     think— Real  faith  is  something 
more  than  a  mere  thinking  or  surmise,    anytliing — viz.,  of 
the  things  that  he  prays  for :  he  does  receive  many  things 
from  God,  food,  raiment,  <fec.,  but  these  are  the  general 
gifts  of  His  providence:  of  the  things  specially  granted  iu 
answer  to  prayer,  the  waverer  shall  not  receive  "any- 
thing,"   mucli    less    wisdom.      8.   double-minded- iti,, 
double-souled,  the  one  soul    directed    towards    God,  the 
other  to  sometliing  else.     The  Greek  favours  Alford's 
translation,  "He   (the  waverer,  v.  6)  is  a   man    double- 
minded,  unstable,"  &c. ;  or  better,  Beza's.    Tlie  words  iu 
this  V.  8  are  in  apposition  with  "  that  man,"  i;.  7 ;  thus  tho 
"is,"  which  is  not  in  the  original,  will  not  need  to  be  sup- 
plied, "A  man  double-minded,  unstable  in  all  his  ways!" 
The  word  for  "  double-minded"  is  found  here  and  ch.  4,  8, 
for  the  first  time  in  Greek  literature.    It  is  not  a  hypocrite 
that  is  meant,  but  a  fickle,  "wavering"  man,  as  the  con- 
text shows.    It  is  opposed  to  the  single  eye  (Matthew  6.  22), 
9,  10.  Translate,  "But  let  the  brotiier,"  &c.,  i.  e.,  the  best 
remedy  against  double- mindcdness  is  that  Christian  sim- 
plicity of  spirit  whereby  the  "brother,"  low  in  outward 
circumstances,  may  "  rejoice"  (answering  to  v.  '2.)  "  in  that 
he  is  exalted,"  viz.,  by  being  accounted  a  son  and  heir  of 
God,  his  very  sufferings  being  a  pledge  of  his  coming 
glory  and  crown  (v.  12),  and  the  rich  may  rejoice  "in  that 
he  is  made  low,"  by  being  stripped  of  his  goods  for  Christ's 
sake  [MenochiusJ;  or  in  that  he  is  made,  by  sanctified 
trials,  lowly  in  spirit,  which  is  true  matter  for  rejoicing. 
[GoMARUS.]    The  design  of  the  Epistle  is  to  reduce  all 
things  to  an  equable  footing  (ch.  2. 1;  5.  13).    The  "low," 
rather  than  the  "rich,"  is    here  called   "the  brother." 
[Bengel.]    So  far  as  one  is  merely  "rich"  in  worldly 
goods,  "  he  shall  pass  away;"  in  so  far  as  his  predominant 
character  is  that  of  a  "brother,"  lie  "abideth  for  ever"  (I 
John  2. 17).    This  view  meets  all  Alford's  objections  to 
regarding  "  the  rich"  here  as  a  "  brother"  at  all.    To  avoid 
making  the  rich  a  brother,  he  translates,  "But  the  rich 
glories  iu  his  humiliation,"  viz.,  in  that  which  is  really 
Ilia  debasement  (his  rich  state,  Pliilippians  3, 19),  just  as 
the  low  is  told  to  rejoice  in  what  is  really  his  exaltation 


Qod  Templelh  No  Man, 


JAMES  I. 


but  is  the  Author  0/  all  Gooa. 


I 


(his  lowly  state).  11-  Taken  from  Isaiah  40.  6-8.  hent— 
rather,  "the  hot  wind"  from  the  (east  or)  south,  which 
scorches  vegetation  (Luke  12.  55).  The  "  burning  lieat"  of 
the  sun  is  not  at  Its  rising,  but  ratlier  at  noon;  wliereas 
the  scorching  Kadim  wind  is  often  at  sunrise  (Jonali  4.  8). 
[MiDDLETON,  Greek  Article.]  Matthew  20.  12  uses  the 
CrrecA  word  for  "heat."  Isaiah  40.7,  " Bloweth  upon  it," 
seems  to  answer  to  "the  hot  witid"  here,  grace  of  the 
fashion — t.  c,  0/  the  external  appearance,  in  Ills  ways — 
referring  to  the  burdensome  extent  of  tlie  rich  man's  de- 
vices. [Bengel.]  Cf.  "his  ways,"  t.  e.,  his  course  of  life, 
V.  8.  13.  Blessed— Cf.  tlie  beatitudes  in  tlie  Sermon  on  tlie 
Mount,  Matthew  5.  4,  10,  11.  enduretik  temptation— not 
the  "falling  into  divers  temptations"  (v.  2)  is  tlie  matter 
for  "joy,"  but  the  enduring  of  temptation  "  unto  tlie  end." 
Cf.  Job  5.  17.  -wlien  he  is  tried- iii.,  when  lie  has  become 
tested  or  approved,  when  he  has  passed  througli  the  "try- 
ing" (v.  3),  his  "faith"  having  finally  gained  the  victory. 
the  crown — not  in  allusion  to  the  crown  or  garland  given 
to  winners  in  the  games;  for  this,  thougli  a  natural  allu- 
sion for  St.  Paul  in  writing  to  the  heatiien,  among  whom 
such  games  existed,  would  be  less  appropriate  for  St. 
James  In  addressing  the  Jewish  Christians,  who  regarded 
Gentile  usages  with  aversion,  of  life- "life"  constitutes 
the  crown,  lit.,  the  life,  the  only  true  life,  tlie  highest  and 
eternal  life.  The  crown  implies  a  kingdom  (Psalm  21.3). 
the  Lord— not  found  In  the  best  MSS.  and  versions.  The 
believer's  heart  fills  up  the  omission,  without  the  name 
needing  to  be  mentioned.  The  "faithful  One  who  prom- 
ised" (Hebrews  10.  23).  to  lliem  tliat  love  liini— In  2 
Timothy  4.  8,  "  the  crown  of  righteousness  to  them  that 
love  His  appearing."  Love  produces  patient  endurance: 
none  attest  their  love  more  than  they  who  sufTer  for  Him, 
13.  ■^vhen  .  .  .  tempted— tried  by  solicitalion  to  evil.  Here- 
tofore the  "temptation"  meant  was  that  oi  probation  by 
afflictions.  Let  no  one  fancy  that  God  lays  upon  him  an 
Inevitable  necessity  of  sinning.  God  does  not  send  trials 
on  you  In  order  to  make  you  worse,  but  to  make  you  bet- 
ter (r.  16, 17).  Therefore  do  not  sink  under  the  pressure 
of  evils  (1  Corinthians  10.  13).  of  God— by  agency  pro- 
ceeding from  God.  The  Greek  is  not  "tempted  by,"  but, 
"from  God,"  implying  indirect  agency,  cannot  toe 
tempted  tvlth  evil,  &c. — "Neither  do  any  of  our  sins 
tempt  God  to  entice  us  to  worse  things,  nor  does  He 
tempt  any  of  His  own  accord"  (lit.,  of  Himself:  cf.  the  an- 
tithesis, V.  18,  "  Of  His  own  will  He  begat  us"  to  holiness, 
so  far  is  He  from  tempting  us  of  His  own  will).  [Bengel.] 
God  is  said  in  Genesis  22. 1  to  have  "tempted  Abraham;" 
but  there  the  tempting  meant  is  that  of  trying  or  pi-oving, 
not  that  of  seducement.  Alford  translates  according  to 
the  ordinary  sense  of  the  Greek,  "  God  is  unversed  in  evil." 
But  as  this  gives  a  less  likely  sense,  English  Version  proba- 
bly gives  the  true  sense;  for  ecclesiastical  Greek  often 
uses  words  in  new  senses,  as  the  exigencies  of  the  new 
truths  to  be  taught  required.  14.  Every  man,  when 
tempted.  Is  so  through  being  drawn  away  of  (again  here, 
as  in  V.  13,  the  Greek  for  "of"  expresses  the  actual  source, 
rather  than  the  agent  of  temptation)  his  own  lust.  The 
cause  of  sin  is  in  ourselves.  Even  Satan's  suggestions  do 
not  endanger  us  before  they  are  made  our  oum.  Each  one 
has  his  own  pectdiar  (so  the  Greek)  lust,  arising  from  his 
own  temperament  and  habit.  Lust  flows  from  the  origi- 
nal birth-sin  in  man,  inherited  from  Adam,  dra-ivu 
away — the  beginning  step  in  temptation:  drawn  away 
from  truth  and  virtue,  enticed— ttV.,  taken  with  a  bait,  as 
flsh  are.  TY\e  further  progress:  the  man  allowing  himself 
(as  the  Greek  middle  voice  implies)  to  be  enticed  to  evil, 
[Bengel.]  "Lust"  is  here  personified  as  tlie  harlot  that 
allures  the  man.  15.  The  guilty  union  is  committed  by 
the  will  embracing  the  temptress.  "Lust,"  the  harlot, 
then,  "brings  forth  sin,"  viz.,  of  that  kind  to  which  the 
temptation  Inclines,  Then  the  particidar  sin  (so  the  Greek 
Implies),  "when  It  Is  completed,  brings  forth  death," 
With  which  it  was  all  along  pregnant,  [Alford.]  This 
"death"  stands  In  striking  contrast  to  the  "crown  of  life" 
(»,  12)  which  "patience"  or  endurance  ends  in,  when  it 
has  Its  "perfect  work"  (i".  4),  He  who  will  fight  Satan 
.with  Satan's  own  weapons,  must  not  wonder  If  he  finds 


himself  overmatched.  Nip  sin  in  the  bud  of  lust.  16. 
Do  not  err  in  attributing  to  God  temptation  to  evil;  nay 
(as  he  proceeds  to  show),  "every  good,"  all  that  is  good 
on  earth,  comes  from  God.  17.  gift  .  .  .  gift— Not  the 
same  words  in  Greek:  the  first,  the  act  of  giving,  or  the  gift 
in  its  initiatory  stage ;  the  second,  the  thing  given,  the  boon, 
when  perfected.  As  the  "good  gift"  stands  in  contrast  to 
"sin"  in  its  initiatory  stage  (i'.  15),  so  the  "perfect  boon" 
is  in  contrast  to  "sin  when  it  is  finished,"  bringing  forth 
death  (2  Peter  1.  3).  from  atoove— (Cf.  ch.  3.  15.)  Father 
of  llglits— Creator  of  the  lights  in  heaven  (cf.  Job  38.  28  [At- 
FOKD];  Genesis  4.20,21;  Hebrews  12. 9;.  This  accords 
with  the  reference  to  the  changes  in  the  light  of  the  hea- 
venly bodies  alluded  to  in  the  end  of  the  verse.  Also, 
Father  of  the  spiritual  lights  in  the  kingdom  of  grace 
and  glory.  [Bengel.]  These  were  typified  by  the  supei-- 
natural  lights  on  the  breastplate  of  the  high  priest,  the 
Urlin.  As  "God  is  light,  and  in  Him  is  no  darkness  at 
all"  (1  John  1.  5),  He  cannot  in  any  way  be  the  Author  of 
sin  (r.  13),  whicli  is  darkness  (John  3. 19).  r\o  variableness 
.  .  .  sliadow  of  turning— (Malachi  3.  6.)  None  of  the 
alternations  of  light  and  shadow  which  the  physical 
"lights"  undergo,  and  which  even  the  spiritual  liglits  are 
liable  to,  as  compared  with  God.  "Shadow  of  turning," 
lit.,  tlie  dark  shadoiv-mark  cast  from  one  of  the  heavenly 
bodies,  arising  ttoraxt&turning  or  revolution,  e.g.,  when  the 
moon  is  eclipsed  by  the  shadow  of  the  earth,  and  the  suu 
by  the  body  of  the  moon.  Bengel  makes  a  climax,  "no 
variation- not  even  the  shadow  of  a  turning:"  the  former 
denoting  a  change  in  the  understanding ;  the  latter,  in  the 
will.  18.  (Joiin  1. 13.)  The  believer's  regeneration  is  the 
highest  example  of  nothing  but  good  proceeding  from 
God.  Of  his  own  will— Of  his  own  good  pleasure  (which 
shows  that  it  is  God's  essential  nature  to  do  good,  not 
evil),  not  induced  by  any  external  cause,  begat  he  us— 
spiritually:  a  ouce-for-all  accomplished  act  (1  Peter  1.3, 
23).  In  contrast  to  "  lust  when  it  hath  conceived,  bringeth 
forth  sin,  and  sin  .  .  .  death"  (v.  15).  Life  follows  natu- 
rally in  connection  witli  light  (1;.  17),  word  of  trutli — the 
Gospel.  The  objective  mean,  a»faith  is  the  appropriating 
mean  of  regenei-atioii  by  the  Holy  Spirit  as  the  efficient 
agent,  a  kind  of  first-fruits— Christ  is,  in  respect  to  the 
resurrection,  "the  lirst-fruits"  (1  Corinthians  15.  20,  23): 
believers,  in  respect  to  regeneration,  are,  as  it  were,  firsts 
fruits  (image  from  the  consecration  of  the  first-born  of 
man,  cattle,  and  fruits  to  God;  familiar  to  the  Jews  ad- 
dressed), i.  e.,  they  are  the  first  of  God's  regenerated  crea- 
tures, and  liie  pledge  of  the  ultimate  regeneration  of  the 
creation.  Romans  8, 19,  23,  where  also  the  Spirit,  the  Divine 
agent  of  the  believer's  regeneration,  is  termed  "  tlie  first- 
fruits,"  t.  e.,  the  earnest  that  the  regeneration  now  begun 
in  the  soul,  shall  at  last  extend  to  tiie  body  too,  and  to  the 
lower  parts  of  creation.  Of  all  God's  visible  creatures,  be- 
lievers are  the  noblest  part,  and  like  the  legal  "first- 
fruits,"  sanctify  the  rest;  for  this  reason  they  are  much 
tried  now.  10.  Wlierefore — as  your  evil  is  of  yourselves, 
but  your  good  from  God,  However,  the  oldest  MSS,  and 
versions  read  thus:  "  Ye  know  it  (so  Ephesians  5.  5;  He- 
brews 12,  17),  my  beloved  brethren;  but  (consequently) 
let  every  man  be  swift  to  hear,"  i.  c,  docile  in  receiving 
"  the  word  of  truth  "  {v.  18,  21).  The  true  method  of  hear- 
ing is  treated  of  v.  21-27,  and  ch.  2.  8lo>v  to  speak— (Prov- 
erbs 10.19;  17.  27,  28;  Ecclesiastes  5.2.)  A  good  way  of 
escaping  one  kind  of  temptation  arising  from  ourselves 
(v,  13),  Slow  to  speak  autlioritatively  as  a  master  or 
teacher  of  others  (cf,  ch.  3, 1):  a  common  Jewish  fault: 
slow  also  to  speak  such  hasty  things  of  God,  as  in  v.  13. 
Two  ears  are  given  to  us,  the  rabbis  observe,  but  only 
one  tongue :  the  cars  are  open  and  exposed,  whereas  the 
tongue  is  walled  in  behind  the  teeth,  sIoav  to  wrath — 
(Ch,  3,  13, 14;  4,5,)  Slow  in  becoming  heated  by  debate; 
another  Jewish  fault  (Romans  2. 8),  to  which  much  speak- 
ing  tends.  Titt.mann  thinks  not  so  much  "wrath"  is 
meant,  as  an  indignant  feeling  ot  freffulness  under  the  ca- 
lamities to  which  the  whole  of  human  life  is  exposed : 
this  accords  with  the  "  divers  temptations  "  in  v.  2,  Has- 
tiness of  temper  hinders  hearing  God's  word ;  so  Naaman, 
2  Kings  5. 11;  Luke  4.  2S.    HO.  Man's  angry  zeal  in  de- 

485 


We  are  to  be  not  only  Ilea-  ers. 


JAMES  11. 


but  Doers  of  the  WonJ. 


bating,  as  if  Jealous  for  t/ie  honour  of  God's  righteous- 
ness, Is  far  from  working  that  which  is  really  righteous- 
ness in    God's  sight.     True  "righteousness  is  sown  in 
peace,"  not  In  wrath  (ch.  3. 18).    The  oldest  and  best  read- 
ing means  "  worketh,"  i.  t .,  practiselh  not :  the  received 
reading  is  "  worketh,"  producelh  not.    31.  lay  apart— once 
for  all  (so  the  Greek):  as  u  filthy  garment.    Cf.  Joshua's 
filthy  garments,  Zechariah;!.  3,5;  Revelation 7. 14.   "Filth- 
iness"  is  cleansed  away  by  hearing  the  word  (John  15.  8). 
snperflwity  of  naugUtlness— ezcew  (for  instance,  the  Mi- 
temperaie   spirit  implied    in    "wrath,"  v.  19,  20),  which 
arises  from  malice  (our  natural,  evil  disposUion  towards  one 
another).    1  Peter  2. 1  has  the  very  same  words  in  the 
Greek.    So  "malice  "  is  the  translation,  Ephesians  4.  31; 
Colossians  3.  8.    ''Faulty  excess"  [Bengel]  is  not  strong 
enough.    Superfluous  excess  in  speaking  is  also  reprobated 
as  "coming  of  evil"  (the  Greek  is  akin  to  the  word  for 
naughtiness  here)  in  the  Sermon  on  the  Mount  (Matthew 
5. 37),  with  which  St.  James'  Epistles  Is  so  connected,  wltn 
meeliness— in  mildness  towards  one  another  [Alford],  the 
opposite  to  "wrath"  (i>.  20):  answering  to  "as  new-born 
babes"  (1  Peter  2.  2).    Meekness,  I  think,  includes  also  a 
childlike,  docile,  humble,  as  well  as  an    uncontcntious 
spirit  (Psalm  25.  9;  45.  4;  Isaiah  60.  2;  Matthew  5.  5;  11.  28- 
30:  18.  3,  4;  contrast  Romans  2.  8).    On  "  receive,"  applied 
to  ground  receiving  seed,  cf.  Mark  4.  20.    Contrast  Acts 
17.  11;    1  Thessalonians  1.  0  with  2  Thessalonians  2.  10. 
engrafted  word— The  Gospel  word,  whose  proper  attri- 
bute  is  to  be   engrafted  by  the  Holy  Spirit,  so  as  to  be 
livingly  incorporated  with  the  believer,  as  the  fruitful 
shoot  is  with  the  wild  natural  stock  on  which  it  is  en- 
grafted.   The  law  came  to  man  only  from  without,  and 
admonished  him  of  his  duty.    The  Gospel  is  engrafted  in- 
wardly,  and  so  fulfils  the  ultimate  design  of  the  law  (Deu- 
teronomy 6.6;   11.18;   Psalm  119.11).    Al1X)rd  translates, 
"The  implanted  word,"  referring  to  the  r  arable  of  the 
sower  (Matthew  13).     I  prefer  Bnglish  Fersiw.    able  to 
save— a  strong  incentive  to  correct  our  dulness  in  hear- 
ing the  word  :  that  word  which  we  hear  so  carelessly,  is 
able  (instrumentally)  to  save  us.    [Calvin.]    souls— your 
true  selves,  for  the  "  body  "  is  now  liable  to  sickness  and 
death  ;  but  the  soul  being  now  saved,  both  .soul  and  body 
atlastshallbeso(eh.5, 15,20).  33.  Qualification  of  the  pre- 
cept, "Be  swift  to  hear:"    "Be  ye  doers  .  .  .  not  hearers 
only:"  not  merely  "Do  the  word,"  but  "^e  doers"  sys- 
tematically and  continually,  as  if  this  was  your  regular 
business.  St.  Jameshere  again  refers  to  theSermou  on  the 
Mount  (Matthew  7.  21-29).    deceiving  your  own  selves— 
by  the  logical  fallacy  (the  Greek  implies  this)  that  the  mere 
hearing  is  all  that  is  needed.    33.  For-the  logical  self- 
deceit  (v.  22)  Illustrated,    not  a  doer— more  lit.,  "a  not- 
doer."     [Alfoed.J     The  true   disciple,  say    the    rabbis, 
learns  in  order  that  he  may  do,  not  in  order  that  he  may 
inerely  know  or  teach.    l»is  natural  face— lit.,  the  coun- 
tenance of  his  birth:   the  face  he  was  born  with.    As  a 
man  may  behold  his  natural  face  in  a  mirror,  so  the  hearer 
may  perceive  his  moral  visage  in  God's  word.    This  faith- 
ful portraiture  of  man's  soul  in  Scripture,  Is  the  strongest 
proof  of  the  truth  of  the  latter.    In  it,  too,  we  see  mir- 
rored God's  glory,  as  well  as  our  natural  vileness.    34. 
ijclioldetU— more  lit.,  "he  contemplated  himself  and  hath 
gone  his  way,"  i.  e.,  no  sooner  has  he  contemplated  his  im- 
age than  he  is  gone  his  way  {v.  11).    "Contemplate"  an- 
swers to  hearing  the  word  :  "goeth  his  M-ay,"  to  relaxing 
the  attention  after  hearing  — letting  the  mind  go  else- 
where, and  the  interest  of  the  thing  heard  pass  away: 
then  forgetfulness  follows  [Alford]  (cf.  Ezekiel  33.  31). 
"Contemplate  "  here,  and  v.  23,  implies  that,  though  cur- 
sory, yet  some  knowledge  of  one's  self,  at  least  for  the 
time,  is  imparted  in  hearing  the  word  (1  Corinthians  14. 
34).     and  .  .  .  and — the   repetition   expresses   liastiness 
joined  with  levity.    [Bengel.]    forgettetU  -vvliat  man- 
ner of  man  lie  was— in  the  mirror.    Forgetfulness  is  no 
excuse  (v.  25;  2  Peter  1.  9).    33.  looketlx  into— lit.,  stoopeth 
down  to  take  a  close  look  into.    Peers  into:  stronger  than 
"beholdeth,"  or  "contemplated,"  v.  24.     A  blessed  curi- 
osity if  it  be  eflicacious  in  bearing  fruit.    [Bengel,]   per- 
fect law  of  liberty— the  Gospel-rule  of  life,  perfect  and 
4»6 


perfecting  (as  shown  in  the  Sermon  on  the  Mount,  Mat* 
thew  5.  48),  and  making  us  truly  walk  at  liberty  (Psaim 
119.  32,  Church  of  England  Prayer  Book   Version).     Chris- 
tians are  to  aim  ata  higher  standard  of  holiness  than  was 
generally  understood  under  the  law.    The  principle  of 
love  takes  the  place  of  the  letter  of  the  law,  so  that  by  the 
Spirit  they  are  free  from  the  yoke  of  sin,  and  free  to  obey 
by  spontaneous  instinct  (ch.  2.  8,  10,  12;  John  8.  81-3f!;   15. 
14,  15;  cf.  1  Corinthians  7.  22;  Galatians  5.  1,  13;  1  Peter  2. 
16).    The  Isi^v  \s  ihxxH  not  made  void,  hni  fidfilled.    contln- 
ueth  tlierein— contrasted  with  "goeth  his  way,"  v.  24: 
continues  both  looking  into  the  mirror  of  God's  word,  and 
doing  its  precepts,     doer  of  the  -worlc — rather,  "a  doer 
of  work  "  [Alford],  an  actual  worlier.     blessed  In  bia 
deed — rather,  "in  his  doing;"  in  the  Very  doing  there  is 
blessedness  (Psalm  19. 11).     36,  37.  An  example  of  doing 
work,     religious  .  .  .  religion- the  Greek  expresses  the 
external  service  or  exercise  o/ reWflfion,  "  godliness"  being 
the  internal  soul  of  it.     "If  any  man  think  himself  to  be 
(so  tlie  Greek)  religious,  i.  e.,  observant  of  the  offices  of  re- 
ligion, let  him  know  these  consist  not  so  much  in  outward 
observ.ances,  as  in  such  acts  of  mercy  and  humble  piety 
(Micah  6.  7,  8)  as  visiting  the  fatherless,  &c.,  and  keeping 
one's  self  unspotted  from  the  world"  (Matthew  23.  23).    St. 
James  does  not  mean  that  these  offices  are  the  great  essen- 
tials, or  sum  total  of  religion  ;  but  that,  whereas  the  law- 
service  was  merely  ceremonial,  the  very  services  of  tlie 
Gospel  consist  in  acts  of  mercy  and  holiness,  and  it  has 
light  for  its  garment,  its  very  robe  being  righteousness. 
[Trench.]    The  Greek  word  is  only  found  in  Acts  26.  5, 
"After  tlie  strai tost  sect  of  our  religion  I  lived  a  Pharisee." 
Colossians  2.  18,  "  Worshipping  of  angels."    bridletb  not 
.  .  .  tongue — Discretion  in  speech  is  better  tlian  fluency 
of  speech  (cf.  ch.  3.  2,  3).    Cf.  Psalm  39. 1.    God  alone  can 
enal)le  us  to  do  so.    St.  James,  in  treating  of  the  law, 
naturally  notices  this  sin.    For  they  who  are  free  from 
grosser  sins,  and  even  bear  the  outward  show  of  sanctity, 
will  often  exalt  themselves  by  detracting  others  under 
the  pretence  of  zeal,  whilst  tlieir  real  motive  is  love  of 
evil-speaking.   [Calvin.]    heart— it  and  the  tongue  act 
and  react  on  one  another.    37.  Pure  .  .  .  and  undeiiled 
—"Pure"  is  that  love  which  has  in  it  no  foreign  admixture, 
as  self-deceit  and  hypocrisy.    "Undeflled"  is  the  means 
of  its  being  "pure."  [Tittmann.]    "Pure"  expresses  the 
p>ositive, "  undeflled"  the  negative  side  of  religious  service ; 
just  as  visiting  the  fatherless  and  widow  is  the  active,  keej>- 
ing  himself  unspotted  from  the  world,  the  passive  side  of 
religious  duty.  This  is  the  nobler  shape  that  our  religious 
exercises  take,  instead  of  the  ceremonial  oflTices  of  the 
law.    before  God  and  the  Father— it^,  "  before  Him  wlio 
is  (our)  God  and  Father."    God  is  so  called  to  imply  thai 
if  we  would  be  like  our  Father,  it  is  not  by  fasting,  &c., 
for  He  does  none  of  these  things,  but  in  being  "merciful 
as  our    Father  is  merciful."    [Chrysostom.]     visit  — in 
sympathy  and  kind  offices  to  alleviate  their  distresses. 
the  fatlierless— whose   "Father"  is  God  (Psalm   68.  5); 
peculiarly  helpless,    and— not  in  the  Greek;  no  close  is 
the  connection  between  active  works  of  mercy  to  others, 
and  the  maintenance  of  personal  unworldliness  of  spirit, 
word,  and  deed;  no  copula  therefore  is  needed.    Religion 
in  its  rise  interests  us  about  ourselves;  in   its  progress, 
about  our  felloxu-a-eatures ;  in  its  highest  stage,  about  the 
honour  of   God.    Ucep  himself— with  jealous  watchful- 
ness, at  the  same  time  praying  and  depending  on  God 
as  alone  able  to  keep  us  (John  17. 15;  Jude  24). 

CHAPTER    II. 

Ver.  1-26.  The  Sin  of  Respect  of  Persons  :  Dead, 
Unworking  Faith  Saves  NO  Man.  1-13.  St.  James  illus- 
trates ''the  perfect  law  of  liberty"  (ch.  1.  2.3)  in  one  par- 
ticular instance  of  a  sin  against  it,  concluding  with  a 
reference  again  to  that  law  {v.  12,  13).  1.  brethren— the 
equality  of  all  Christians  as  "brethren,"  forms  the 
groundwork  of  the  admonition,  the  faitlii  of  .  .  .  Christ 
—i.  e.,  the  Christian  faith.  St.  .Tames  grounds  Christian 
practice  on  Christian  faith,  the  Lord  of  glory— So  1  Co- 
rinthians 2.  8.     As.  all  believers,  alike  rich  and  poor,  , 


We  are  nol  to  Regard  the  Rich, 


JAMES  II. 


and  Despise  the  Poor  Brethren. 


derive  all  their  glory  from  their  union  with  Him,  "the 
Lord  of  glory,"  not  from  external  advantages  of  worldly 
fortune,  the  sin  in  question  is  peculiarly  inconsistent 
with  His  "faith."  Bengel,  making  no  ellipsis  of  the 
Lord,  explains  "glory"  as  in  apposition  with  Clirist  who 
Is  THE  GLORY  (Luke  2.  32);  the  true  Sliekinah  glory  of  the 
temple  (Romans  9.  4),  English  Version  is  simpler.  The 
glory  of  Christ  resting  on  tlie  poor  believer  should  make 
him  be  regarded  as  highly  by  "brethren"  as  his  richer 
brother;  nay,  more  so,  if  the  poor  believer  has  more  of 
Christ's  spirit  than  the  rich  brother.  vi'itU  respect  of 
persona— lit.,  "in  respectings  of  persons;"  in  the  practice 
of  partial  preferences  of  persons  in  various  ways  and  on 
various  occasions.  3.  a,ssem.bly— lit.,  synaf/ogue  ;  this,  the 
latest  honourable  use,  and  the  only  Christian  use  of  the 
term  in  the  New  Testament,  occurs  in  St.  James'  Epistle, 
the  apostle  who  maintained  to  the  latest  possible  mo- 
ment the  bonds  between  the  Jewish  synagogue  and  the 
Christian  Church.  Soon  the  continued  resistance  of  the 
truth  by  the  Jews  led  Christians  to  leave  the  terra  to  them 
exclusively  (Revelation  3.9).  The  "synagogue"  implies 
a  mere  assembly  or  congregation  not  necessarily  united 
by  any  common  tie.  "  Church,"  a  people  bound  together 
by  mutual  ties  and  laws,  though  often  it  may  happen  that 
the  members  are  not  assembled.  [Trench  and  Vitringa.] 
Partly  from  St.  James'  Hebrew  tendencies,  partly  from, 
the  Jewish  Christian  churches  retaining  most  of  the 
Jewish  forms,  this  terra  "  synagogue"  is  used  here  instead 
of  the  Christian  terra  "Church"  (ecclesia,  derived  from  a 
root,  "called  oiU,"  implying  the  union  of  its  members  in 
spiritual  bonds,  independent  of  space, and  called  out  into 
separation  from  the  world);  an  undesigned  coincidence 
and  mark  of  truth.  The  people  in  the  Jewish  synagogue 
sat  according  to  their  rank,  those  of  the  same  trade  to- 
gether. The  introduction  of  this  custom  into  Jewish 
Christian  places  of  worship  is  here  reprobated  by  St. 
James.  Christian  churches  were  built  like  the  syna- 
gogues, the  holy  table  in  the  east  end  of  the  former,  as 
the  ark  was  in  the  latter;  the  desk  and  pulpit  were  the 
chief  articles  of  furniture  in  both  alike.  Tiiis  shows  the 
error  of  comparing  the  Church  to  the  temple,  and  the 
ministry  to  the  priesthood;  the  temple  is  represented  by 
the  whole  body  of  worshippers;  the  church  building  was 
formed  on  the  model  of  the  synagogue.  See  Vitringa, 
Synagogue.  3,3.  "If  there  chance  to  have  come."  [Al- 
rORD.]  goodly  apparel  .  .  .  gayclotliiiig — As  the  Greek 
is  the  same  in  both,  translate  both  alike,  "gay,"  or 
"splendid  clothing."  liave  respect  to  liiiti,  &c.— though 
ye  know  not  who  he  is,  when  perhaps  he  may  be  a 
heathen.  It  was  the  oflice  of  the  deacons  to  direct  to  a 
seat  the  members  of  the  congregation.  [Clement,  Con- 
siilHt.  2.  57,  58.]  unto  him— Not  in  the  best  MSS.  Thus 
"  thou"  becomes  more  demonstratively  emphatic,  liere 
— near  the  speaker,  tliere— at  a  distance  from  where  tlie 
good  seats  are.  under  my  footstool— not  literally  so; 
but  on  the  ground,  down  by  my  footstool.  The  poor  man 
must  either  stand,  or  if  he  sits,  sdt  \i\  n,  degrading  position. 
The  speaker  has  a  footstool  as  well  as  a  good  seat.  4. 
Are  ye  not  .  .  .  partial— it/..  Have  ye  not  made  distinctions 
or  differences  (so  as  to  prefer  one  to  another)  ?  So  in  Jude 
22.  lu  yourselves— in  your  minds,  t.  e., according  to  your 
carnal  inclination.  [Gkotius.]  arc  become  judges  of 
evU  thoughts— The  Greek  words  for  "judges"  and  for 
"partial,"  are  akin  In  sound  and  meaning.  A  similar 
translation  ought  tlierefore  to  be  given  to  both.  Tlius, 
either  for  "judges,"  &c.,  translate,  "  distinguishcrs  of  (t.  e., 
according  to  your)  evil  thoughts;"  or,  do  ye  not  partially 
judge  between  men,  and  are  become  evilly-thinking  judges 
(Mark  7.  21)?  Tlie  "evil  thoughts"  are  in  tlie  judges  them- 
selves; as  in  Luke  18.  6,  the  Greek,  "judge  of  injustice,"  is 
translated,  "  unjust  judge."  Alford  and  Wahl  translate, 
"  Did  ye  not  doubt"  (respecting  yoar  fuitfi,  which  is  incon- 
sistent with  the  distinctions  made  by  you  between  rich 
and  poor)?  For  the  GVeeA:  constantly  means  tZow6<  In  all 
the  New  Testament.  So  in  ch.  1.  6,  "wavering."  Matthew 
21.  21;  Acts  10.  20;  Romans  4.  20,  "staggered  not."  The 
same  play  on  the  same  kindred  words  occurs  in  the  Greek 
of  Romans  14. 10, 23,  judge  .  .  .  douUeth.    The  same  blame 


of  being  a  judge,  when  one  ought  to  be  an  obeyer,  of  the 
law  is  found  ch.  4.  11.  5.  Hearken— St.  James  brings  to 
trial  the  self-constituted  "judges"  (v.  4).  poor  of  this 
■ivorld- The  best  MSS.  read,  "  those  poor  in  respect  to  tTte 
world."  In  contrast  to  "the  rich  in  this  world"  (1  Timo- 
thy 6.  17).  Not  of  course  a?<  the  poor;  but  the  poor,  as  a 
cla^s,  furnish  more  believers  than  the  rich  as  a  class.  The 
rich,  if  a  believer,  renounces  riches  as  his  portion ;  the 
poor,  if  an  unbeliever,  neglects  that  which  is  the  peculiar 
advantage  of  poverty  (Matthew  5.  3 ;  1  Corinthians  1.  26, 27, 
28).  rich  in  faith — tJieir  riches  consist  in  faith.  Luke  12. 
21,  "Rich  toward  God."  1  Timothy  6. 18,  "Rich  in  good 
works"  (Revelation  2.9;  cf.  2  Corinthians  8.9).  Christ's 
poverty  is  the  source  of  the  believer's  riches,  kingdom 
.  .  .  promised— (Luke  12.  32;  1  Corinthians  2.  9;  2  Timothy 
4.  8.)  6.  The  world's  judgment  of  the  poor  contrasted  with 
God's,  yc— Christians,  from  whom  better  things  might 
have  been  expected ;  there  is  no  marvel  that  men  of  the 
world  do  so.  despised — lit.,  dishonoured.  To  dishonour  the 
poor  is  to  dishonour  tliose  whom  God  honours,  and  so  to 
invert  the  order  of  God.  [Calvin.]  ricli— as  a  class. 
oppress — lit.,  abuse  their  power  against  you.  dra-»v  you — 
translate,  "  is  it  not  they  (those  very  persons  whom  ye  par- 
tially prefer,  I!.  1-4)  that  drag  you"  (viz.,  with  violence). 
[Alford.]  before.  .  .judgment-seats — Instituting  per- 
secutions for  religion,  as  well  as  oppressive  lawsuits, 
against  you.  7.  "Is  it  not  they  that  blaspheme?"  &c.,  as  in 
V.  6.  [Alford.]  Rich  heathen  must  here  chiefly  be 
meant;  for  none  others  would  directly  blaspheme  the 
name  of  Christ.  Only  indirectly  ricli  Christians  can  be 
meant,  who,  by  their  inconsistency,  caused  His  name  to 
be  blasphemed ;  so  Ezekiel  36.  21,  22;  Romans  2.  2J.  Besides, 
there  were  few  rich  Jewish  Christians  at  Jerusalem  (Ro- 
mans 15.  26).  They  who  dishonour  God's  name  by  wilful 
and  habitual  sin,  "take  (or  bear)  the  Lord's  name  in  vain" 
(cf.  Proverbs  30.  9,  with  Exodus  20.  7).  tliat  -tvorthy  name 
—which  is  "good  before  the  Lord's  saints"  (Psalm  52.9; 
51.6);  which  ye  pray  may  be  "hallowed"  (Matthew  0.  9), 
and  "  by  which  ye  are  called,"  lit.,  ivhich  was  invoked  (or 
called  upon)  by  you  (cf.  Genesis  48.  16;  Isaiah  4.  1,  Margin; 
Acts  15. 17),  so  that  at  your  baptism  "into  the  name  "  (so 
the  Greek,  Matthew  28.  19)  of  Christ,  ye  became  Christ's 
people  (1  Corinthians  3.  23).  8.  The  Greek  may  be  trans- 
lated, "If,  however,  ye  fulfll,"  &c.,  i.  e.,  as  Alford,  after 
EsTius,  explains,  "Still  1  do  not  say,  hate  the  rich  (for 
their  oppressions)  and  drive  tliem  from  your  assemblies; 
if  you  choose  to  observe  the  royal  law,  Ac,  well  and  good ; 
but  respect  of  persons  is  a  breach  of  that  law."  I  think 
the  translation  is,  "If  in  very  deed  (or  indeed  on  the  one  hand) 
ye  fulfll  the  royal  law,  &c.,  ye  do  well,  but  if  (on  the  other 
hand)  ye  respect  persons,  ye  practise  sin."  The  Jewish 
Christians  boasted  of,  and  rested  in,  the  "  law  "  (Acts  15. 1 ; 
21.  18-24;  Romans  2.  17;  Galatiaus  2.  12).  To  this  the  "in- 
deed "  alludes.  "  (Ye  rest  in  the  law) ;  If  indeed  (then)  ye 
fulfll  it,  ye  do  well;  but  if,"  <fec.  royal— the  law  that  is 
king  of  all  laws,  being  tlie  sum  and  essence  of  tlie  ten 
commandments.  The  great  Kiii^,  God,  is  love;  His  law 
is  the  royal  law  of  love,  and  that  law,  like  Himself,  reigns 
suprerae.  He  "is  no  respecter  of  persons;"  therefore  to 
respect  persons  is  at  variance  witli  Him  and  His  royal 
law,  which  is  at  once  a  law  of  love  and  of  liberty  (i'.  12). 
The  law  is  the  "whole;"  "  the  (particular)  Scripture  "  (Le- 
viticus 19. 18)  quoted  is  a  part.  To  break  a  partis  to  break 
the  whole  (d.  10).  ye  do  well— being  "blessed  in  your 
deed  "  ("doing,"  Margin)  as  a  doer,  not  a  forgctlul  hearer 
of  the  law  (ch.  1.  25).  9.  Respect  of  persons  violates  the 
command  to  love  all  alike  "  as  thyself."  ye  coutuilt  sin — 
lit.,  "ye  work  sin,"  Matthew  7.  23,  to  which  the  reference 
here  is  probably,  as  in  cli.  1.  22.  YourioocA-sare  sin,  wliat- 
ever  boast  of  the  law  ye  make  in  words  {Note,  v,  8).  con- 
vinced—Oici  English  for  "convicted."  as  transgressors — 
not  merely  of  this  or  that  particular  command,  but  of  the 
whole  absolutely.  10.  The  besi  MSS.  read,  "Wliosoever 
«/iaiZ /tftue  A:<7J<  the  whole  law,  and  yet  shall  have  offended 
{lit.,  stumbled;  not  so  strong  as  'fall,'  Romans  11.  II)  in  one 
(point;  here,  the  respecting  of  persons),  is  (hereby)  become 
guilty  of  all."  The  law  is  one  seamless  garment  which  is 
rent  if  you  but  rend  a  part;  or  a  musical  harmony  which 


We  are  to  be  Loving  and  Merciful. 


JAMES  11. 


Faith  without  Works  is  Dead  Faiih. 


Is  spoiled  if  there  be  one  discordant  note  [Tirinus]  ;  or  a 
golden  chain  whose  completeness  is  broken  if  you  break 
one  link.  [Gatakek.]  You  thus  break  the  whole  law, 
though  not  the  whole  of  the  law,  because  you  offend  against 
love,  which  Isthefulflllingof  the  law.  Ifany  partof  a  man 
be  leprous,  the  whole  man  is  judged  to  be  a  leper.  God 
requires  perfect,  not  partial,  obedience.  We  are  not  to 
choose  out  parts  of  the  law  to  keep,  which  suit  our  whim, 
whilst  we  neglect  others.  11.  He  is  One  wlio  gave  the 
whole  law;  thei'efore,  they  who  violate  His  will  in  one 
point,  violate  it  all.  [Bengel.]  The  law  and  its  Author 
alike  have  a  complete  unity,  kill . . ,  adwltery— selected 
as  being  the  most  glaring  cases  of  violation  of  duty  to- 
wards one's  neighbour,  la.  Summing  up  of  the  previous 
reasonings,  speak— Referring  back  to  ch.  1.  19,  26;  the 
fuller  discussion  of  the  topic  is  given  ch.  3.  judged  by 
the  la^vof  liberty— (ch.  1.25)— i.  e.,  the  Gospel  law  of  love, 
■which  is  not  a  law  of  external  constraint,  but  of  internal, 
free,  instinctive  inclination.  The  law  of  liberty,  through 
God's  mercy,  frees  us  from  the  curse  of  the  law,  that 
henceforth  we  should  be  free  to  love  and  obey  willingly. 
If  we  will  not  in  turn  practice  the  law  of  love  to  our  neigh- 
bour, that  law  of  grace  condemns  us  still  more  heavily 
than  the  old  law,  which  spake  nothing  but  wrath  to  him 
who  offended  in  the  least  particular  (i\  13).  Cf.  Matthew 
18.  33-35;  John  12.48;  Revelation  6.  16,  "  Wrath  of  the  (mer- 
ciful) Lamb."  13.  The  converse  of  "  Blessed  are  the  mer- 
ciful, for  they  shall  obtain  mercy  "  (Matthew  5.  7).  Trans- 
late, "  77ie  judgment  (which  is  coming  on  all  of  us)shall  be 
without  mercy  to  him  who  hath  showed  no  mercy."  It 
shall  be  such  toward  every  one  as  every  one  shall  have 
been.  [Bengel.]  "Mercy  "  here  corresponds  to  "love," 
V,  8.  mercy  rejolceth  against  judgment — Mercy,  so  far 
from  fearing  judgment  in  tlie  case  of  its  followers,  actually 
glorifieth  a^atnsi  it,  knowing  that  it  cannot  condemn  them. 
Not  that  ttieir  mercy  is  the  ground  of  tlieir  acquittal,  but 
the  mercy  of  God  in  Christ  towards  them,  producing 
mercy  on  their  part  towards  their  fellow-men,  makes 
them  to  triumph  over  judgment,  which  all  in  themselves 
otherwise  deserve.  14.  St.  James  here,  passing  from  the 
particular  case  of  "mercy  "or  "love"  violated  by  "re- 
spect of  persons,"  notwithstanding  profession  of  the 
"faith  of  our  Lord  Jesus"  {v.  1),  combats  the  Jewish  tend- 
ency (transplanted  into  their  Christianit3')  to  substitute 
a  lifeless,  inoperative  acquaintance  with  the  letter  of  the 
law,  for  change  of  heart  to  pi-actical  holiness,  as  if  justifi- 
cation could  be  thereby  attained  (Romans  2.  3, 13,  23).  It 
seems  hardly  likely  but  that  St.  James  had  seen  St.  Paul's 
Epistles,  considering  that  he  uses  the  san»e  phrases  and 
examples  (cf.  v.  21,  23,  25,  with  Romans  1.  3;  Hebrews  11. 17, 
31;  and  v.  14,  24,  with  Romans  3.  28;  Galalians  2.  16). 
Whether  St.  James  individually  designed  it  or  not,  the 
Holy  Spirit  by  him  combats  not  St.  Paul,  but  those  who 
abuse  St.  Paul's  doctrine.  The  teaching  of  botli  alike  is 
Inspired,  and  is  therefore  to  be  received  witliout  wresting 
of  words;  but  each  has  a  different  class  to  deal  with;  St. 
Paul,  self-justiciaries;  St.  James,  Antinoraian  advocates 
of  a  mei-e  notional  faith.  St.  Paul  urged  as  strongly  as  St. 
James  the  need  of  works  as  evidences  of  faith,  especially 
In  the  later  Epistles,  when  many  were  abusing  the  doc- 
trine of  faith  (Titus  2.  14;  3.  8).  "Believing  and  doing 
are  blood  relatives."  [Rutherford.]  AVIiat  dotli  It 
jfroAt—lit.,  "What  is  the  profit?"  though  a  man  say 
—St.  James'  expression  is  not  "If  a  man  liave  faith," 
but  "if  a  man  say  he  hath  faith;"  referring  to  a  mere 
profession  of  faith,  such  as  was  usually  made  at  bap- 
tism. Simon  Magus  so  "believed  and  was  baptized," 
and  yet  had  "neither  part  nor  lot  in  this  matter,"  for  his 
"  heart,"  as  his  words  and  works  evinced,  was  not  right 
in  the  sight  of  God.  Alfoed  wrongly  denies  that  "  say" 
is  emphatic.  The  illustration,  v.  16,  proves  it  is:  "If  one 
of  you  say"  to  a  naked  brother,  "  Be  ye  warmed,  notwith- 
standing ye  give  not  those  things  needful."  The  inopera- 
tive profession  of  sympathy  answering  to  the  inoperative 
profession  of  faith,  can  faith  save  him— rather,  "  can 
such  a  faith  (lit.,  t?ie  faith)  save  him?"  the  faith  you  pre- 
tend to;  the  empty  name  of  boasted  faith,  contrasted 
With  true  fruit-producing  faith.  So  that  which  self- 
488 


deceivers  claim  is  called  "wisdom,"  though  not  true 
wisdom,  ch.  3. 15.  The  "him"  also  in  the  Greek  is  em- 
phatic; the  particular  man  who  professes  faith  without 
having  the  works  which  evidence  its  vitality.  15.  The 
Greek  is,  "But  if,"&c. ;  tlie  "but"  taking  up  tiie  argument 
against  such  a  one  as  "said  he  had  faith, and  yet  had  not 
works,"  whicli  are  its  fruits,  a  brother,  &c.— a  fellow- 
Christian,  to  whom  we  are  specially  bound  to  give  help, 
independent  of  our  general  obligation  to  help  all  our  fel- 
low-creatures, he — The  Gi'eek  implies,  "  be  found,  on  your 
access  to  them."  16.  The  habit  of  receiving  passively 
sentimental  impressions  from  sights  of  woe  witliout  car- 
rying them  out  into  active  habits  only  hardens  the  heart. 
one  of  you— St.  James  brings  home  the  case  to  his  hear- 
ers individually.  Depart  In  peace — as  if  all  their  wants 
were  satisfied  by  the  mere  words  addressed  to  them. 
Tlie  same  words  in  the  mouth  of  Christ,  whose  faith  they 
said  they  had,  were  accompanied  by  efficient  deeds  of 
love,  he  .  .  .  warmed— with  clothing,  instead  of  being 
as  heretofore  "naked"  (v.  15;  Job  31.  20).  filled— instead 
of  being  "  destitute  of  food"  (Maltliew  15.  37).  what  doth 
it  profit — concluding  with  the  same  question  as  at  the 
beginning,  r.  14.  Just  retribution:  kind  professions  un- 
accompanied witii  corresponding  acts,  as  they  are  of  no 
"  profit"  to  the  needy  object  of  them,  so  are  of  no  profit  to 
the  professor  himself.  So  faith  consisting  in  mere  pro- 
fession is  unacceptable  to  God,  tlie  object  of  faith,  and 
profitless  to  the  possessor.  17.  faith  .  .  ,  helng  alone — 
Alfokd  joins  "is  dead  in  itself."  So  Bengel,  "If  the 
works  wiiich  living  faith  produces  liave  no  existence,  it 
is  a  proof  that  faith  itself  (lit.,  in  respect  to  itself)  has  no 
existence,  i.  e.,  that  wliat  one  boasts  of  as  faith,  is 
dead."  "Faith"'  is  said  to  be  "dead  in  itself,"  because 
when  it  has  works  it  is  alive,  and  it  is  discerned  to 
be  so,  not  in  respect  to  its  works,  but  in  respect  to 
itself.  English  Version,  if  retained,  must  not  be  under- 
stood to  mean  that  faith  can  exist  "alone"  {i.e.,  sev- 
ered from  works),  but  thus:  Even  so  presumed  faith,  if 
it  have  not  works,  is  dead,  being  by  itself  "alone,"  i.  e., 
severed  from  works  of  charity ;  just  as  the  body  would  be 
"dead"  if  alone,  i.e.,  severed  from  the  spirit  (r.  26).  So 
EsTius.  18.  "But  soix\e  one  will  s&y."  so  the  Greek.  This 
verse  continues  the  argument  from  v.  14,  16.  One  may 
say  he  has  faith  though  he  have  not  works.  Suppose  one 
were  to  say  to  a  naked  brother,  "  Be  warmed,"  without 
giving  liim  needful  clothing.  "But  some  one  (entertain- 
ing right  views  of  the  need  of  faith  having  works  joined 
to  it)  will  say"  (in  opposition  to  tlie  "say"  of  the  pro- 
fessor), &c.  show  me  thy  faith  -without  thy  vrorks — 
if  thou  canst;  but  thou  canst  not  show,  i.  e.,  manifest  or 
evidence  thy  alleged  (v.  14,  "say")  faith  without  %vorks. 
"  Show"  does  not  mean  here  to  prove  to  me,  but  exhibit  to 
me.  Faitli  is  unseen  save  by  God.  To  show  faith  to  man, 
works  in  some  form  or  other  are  needed  :  we  are  justified 
judicially  by  God  (Romans  8. 33) ;  meritoriously,  by  Clirist 
(Isaiah  53.  11) ;  mediately,  by  faith  (Romans  5. 1) ;  evident- 
ially, by  works.  The  question  here  is  not  as  to  the 
ground  on  which  believers  are  justified,  but  about  the 
demonstration  of  their  faith:  so  in  the  case  of  Abraham. 
In  Genesis  22.  1  it  is  written,  God  did  tempt  Abraham,  i.e., 
put  to  tlie  test  of  demonstration  the  reality  of  his  faith,  not 
for  the  satisfaction  of  God,  who  already  knew  it  well,  but 
to  demonstrate  it  before  men.  The  offering  of  Isaac  at 
that  time,  quoted  here,  v.  21,  formed  no  part  of  the  gn-ound 
of  his  justification,  for  he  was  justified  previously  on  his 
simply  believing  in  the  promise  of  spiritual  heirs,  i.e., 
believers,  numerous  as  tlie  stars.  He  was  then  justified : 
that  justification  was  slwived  or  manifested  by  his  offer- 
ing Isaac  fortj'  years  after.  That  work  of  faith  demon- 
strated, but  did  not  contribute  to  his  justification.  The 
tree  shows  its  life  by  its  fruits,  but  it  was  alive  before 
either  fruits  or  even  leaves  appeared.  19.  TIiou — em- 
phatic. Thou  self-deceiving  claimant  to  faith  without 
works,  that  there  is  one  God  —  rather,  "  that  God  is 
one:"  God's  existence,  however,  is  also  asserted.  The 
fundamental  article  of  the  creed  of  Jews  and  Christians 
alike,  and  the  point  of  faith  on  which  especially  the  for- 
mer boasted  themselves,  as  distinguishing  them  from  the 


Dead  Faith  the  Faith  of  Devils, 


JAMES  III. 


and  not  of  Abraham  and  Rahab. 


Gentiles,  and  hence  adduced  by  St.  James  here,  thou 
duest  well  — so  far  good.  But  unless  thy  faith  goes 
farther  than  an  assent  to  this  truth,  "the  evil  spirits 
{lit.,  demons:  'Devil'  is  the  term  restricted  to  Salon,  their 
head)  believe"  so  far  in  common  with  tliee,  "and  (so  far 
from  being  saved  by  such  a  faitli)  shudder"  (so  the  Greek), 
Matthew  8.29;  Luke  4.31;  2  Peter  2.  4;  Judeti;  Ilevela- 
t'an  20.  10.  Their  faith  only  adds  to  their  torment  at  the 
thought  of  having  to  meet  Him  wlio  is  to  consign  them 
to  tlieir  just  doom  :  so  thine  (Hebrews  10.  '26,  27,  it  is  not 
the  faith  of  love,  but  of  fear,  that  hath  torment,  1  John  4. 
18).  30.  wilt  thou  know— "  Vain"  men  are  not  willing 
to  know,  since  they  have  no  wish  to  do  the  will  of  God. 
St.  James  beseeches  such  a  one  to  lay  aside  liis  perverse 
unwillingness  to^novi  vf\\a,t  is  palpable  to  all  who  are  will- 
ing to  do.  vaiu— who  deceivest  thyself  with  a  delusive 
hope,  resting  on  an  unreal  faith,  -without  works— The 
Greek  implies  separate  from  the  works  [Alford]  which 
ought  to  flow  from  it  if  it  were  real,  is  dead— Some  of 
the  best  MSS.  read,  "Is  idle,"  i.e.,  unavailing  to  effect 
what  you  hope,  viz.,  to  save  you.  21.  Abraham  .  .  .  jus- 
tified by  works — evidentiaUy,  and  be/ore  men  (see  Note,  v. 
IS).  In  V.  23,  St.  James,  like  St.  Paul,  recognizes  the  Scrip- 
ture truth,  that  it  was  his/at</t  tliat  was  counted  to  Abra- 
ham for  righteousness  in  his  justitication  before  God. 
ivhen  he  had  offered— rather,  "  when  he  oflered"  [Al- 
FORDj,  i.  e.,  brought  as  an  ottering  at  the  altar;  not  imply- 
ing that  he  actually  offered  him.  aa.  Or,  "  thou  seest." 
how— rather,  that.  In  the  two  clauses  which  follow, 
emphasize  "faith"  in  the  former,  and  "works"  in  the 
latter,  to  see  the  sense.  [Bengel,.]  fulth  -^vrought  -^vitli 
his  works — for  it  was  by  jaith  he  offered  his  son.  Lit., 
"was  working  (at  the  time)  witli  his  works."  by  works 
Wfks  faith  made  perfect — not  was  vivijied,  but  attained 
its  fully -consummated  development,  and  is  shown  to  be 
real.  So  "my  strengtli  is  made  perfect  in  weakness," 
t.  e.,  exerts  itself  most  perfectly,  sliows  how  great  it  is 
[Camekon]:  so  1  John  4.17;  Hebrews  2.10;  5.9.  The 
germ  really,  from  the  lirst,  contains  in  it  tlie  full- 
grown  tree,  but  its  perfection  is  not  attained  till  it  is 
matui'ed  fully.  So  ch.  1.  4,  "Let  patience  have  her  per- 
fect work,"  i.  e.,  have  its  full  effect  by  sliowing  the  most 
perfect  degree  of  endurance,  "tliat  ye  may  be  perfect," 
i.  e.,  fully  developed  in  the  exhibU.ion  of  the  Christian  cha- 
I'acter.  Alfokd  explains,  "Received  its  realization, 
was  entirely  exemplified  and  filled  up."  So  St.  Paul,  Phil- 
ippians  2. 12,  "Work  out  your  own  salvation:"  the  salva- 
tion was  already  in  germ  theirs  in  their  free  justification 
through  faith.  It  needed  to  bervorkedout  still  to  fully- 
developed  perfection  in  tlieir  life.  33.  Scripture  waa 
fulfilled- Genesis  15.  6,  quoted  liy  St.  Paul,  as  realized 
in  Abraliam's  justification  by  faith;  but  by  St.  James, 
as  realized  subsequently  in  Abraham's  tvork  of  ofTer- 
ing  Isaac,  which,  he  says,  justified  him.  Plainly,  then, 
St.  James  must  mean  by  works  the  same  thing  as  St. 
Paul  means  by /ai</i,  only  that  he  speaks  of  faith  at  its 
manifested  development,  whereas  .St.  Paul  speaks  of  it  in 
its  germ.  Abraham's  offering  of  Isaac  was  not  a  mere  act 
of  obedience,  but  an  act  of  faith.  Isaac  was  the  subject 
of  the  promises  of  God,  that  in  him  Abraham's  seed 
should  be  called.  The  same  God  calls  on  Abraham  to 
slay  the  subject  of  His  own  promise,  wlien  as  yet  there 
was  no  seed  in  whom  those  predictions  could  be  realized. 
Hence  St.  James' saying  that  Abraliam  was  justified  by 
tueh  a  work,  is  equivalent  to  saying,  as  .St.  Paul  does,  that 
he  was  justified  by  faltli  itself;  for  it  was  in  fact  faith  ex- 
pressed in  action,  as  in  other  cases  saving  faith  is  ex- 
pressed In  words.  So  St.  Paul  states  as  the  mean  of  sal- 
vation faith  expressed.  The  "Scripture"  would  not  be 
"fulfilled,"  as  St.  James  says  it  was,  but  contradicted  by 
any  interpretation  whicli  makes  man's  worA*  justify  him 
before  God:  for  that  Scripture  makes  no  mention  of 
works  at  all,  but  says  that  Abraham's  belief  was  counted 
to  him  for  righteousness.  Ciod,  in  the  first  instance, 
"justifies  the  ungodly''  through  faith;  subsequently  the 
believer  is  instiQ^ed  before  the  world  as  righteous  through 
faith  manifested  in  words  and  works  (ef.  Matthew  25  85- 
C7  "  the  righteous,"  40).    The  best  authorities  read,  'But 


Abraham  believed."  &c.  oud  he  -w^aa  called  the  Friend 
of  God— He  was  not  so  called  in  his  lifetime,  though  he 
ifossoeven  then  from  the  time  of  his  justification;  but 
he  was  called  so,  being  recognized  as  such  by  all  on  the 
ground  of  his  works  of  faith.  "He  was  the  friend  (in  an 
active  sense),  the  lover  of  God,  in  reference  to  his  works; 
and  (in  a  passive  sense)  loved  by  God  in  reference  to  his 
justification  by  works.  Both  senses  are  united  in  John 
15.  14,  15."  [Bengel.]  a4.  not  Justified  by  faith  only— i'. 
e.,  by  "  faith  without  (separated  from :  severed  from)  works," 
its  proper  fruits  (iVoie,  v.  20).  Faith  to  justify  must,  from  the 
first,  include  obedience  in  germ  (to  be  developed  subse- 
quently), though  the  former  alone  is  the  ground  of  justifi- 
cation. The  scion  must  be  grafted  on  tlie  stock  that  it  may 
live;  it  must  bring  forth  fruit  to  prove  that  it  does  live, 
as.  It  is  clear  from  the  nature  of  Rahab's  act,  thatit  is  not 
quoted  to  prove  justification  by  works  as  such.  She  be- 
lieved assuredly  what  her  other  countrymen  disbelieved, 
and  tills  in  tlie  face  of  every  improbability  that  an  un- 
warlike  few  would  conquer  well-armed  numbers.  In  this 
belief  she  hid  the  spies  at  the  risk  of  her  life.  Hence,  He- 
brews 11.  31  names  this  as  an  example  of  faith,  rather 
than  of  obedience.  "By  faith  the  harlot  Rahalj  perished 
not  with  them  that  believed  not."  If  an  instance  of  obe- 
dience were  wanting,  St.  Paul  and  St.  James  would  hardly 
have  quoted  a  woman  of  previously  bad  character,  rather 
than  the  many  moral  and  pious  patriarchs.  But  as  an 
example  of  free  grace  justifying  men  through  an  operor 
live,  as  opposed  to  a  mere  verbal  faith,  none  could  be 
more  suitable  than  a  saved  "  harlot."  As  Abraham  was  an 
instance  of  an  illustrious  man  and  the  father  of  the  Jews, 
so  Raliab  is  quoted  as  a  woman,  and  one  of  abandoned 
character,  and  a  Gentile,  showing  that  justifying  faith 
has  been  manifested  in  those  of  every  class.  The  nature 
of  the  works  alleged  is  such  as  to  prove  that  St.  James 
uses  them  only  as  evidences  of  faith,  as  contrasted  with  a 
mere  verbal  profession:  not  works  of  charity  and  piety, 
but  works  the  value  of  which  consisted  solely  in  their 
being  proofs  of  faith:  they  were  faith  expressed  In  act, 
synonymous  with  faith  itself,  messengers— spies,  had 
received  .  ,  .  had  sent — rather,  "received  .  .  .  thrust  them 
forth"  (In  haste  and  fear).  [Alford.]  by  another  ^vay 
—from  that  whereby  they  entered  her  house, I'/z.,  through 
the  window  of  her  house  on  the  wall,  and  thence  to  the 
mountain.  36.  Faith  Is  a  spiritual  thing:  works  are  ma- 
terial. Hence  we  might  expect  faith  to  answer  to  the 
spirit,  luorks  to  the  body.  But  St.  James  reverses  this.  He 
therefore  does  not  mean  that  faith  In  all  cases  answei"s  to 
the  body ;  but  the  form  of  faith  without  the  working  reality 
answers  to  the  body  without  the  animating  spirit.  It  does 
not  follow  that  living  faith  derives  its  life  from  works,  as 
the  body  derives  its  life  from  the  animating  spirit. 

CHAPTER   III. 

Ver.  1-18.  Danger  of  Eagerness  to  Teach,  and  of 
AN  Unbridled  Tongue:  True  Wisdom  Shown. by  Un- 
CONTENTious  MEEKNESS.  1.  be  not— lit.,  bccome  not: 
taking  the  office  too  hastily,  and  of  your  own  accord. 
many — The  office  Is  a  noble  one;  but  few  are  fit  for  it. 
Few  govern  the  tongue  well  (v.  2),  and  only  such  as  can 
govern  it  are  fit  for  the  office;  therefore,  "teachers" 
ought  not  to  be  many,  mnsters-rather,  "  teachers."  The 
Jews  were  especially  prone  to  this  presumption.  The 
idea  that  faith  (so  called)  without  works  (ch.  2.)  was  all 
that  Is  required,  prompted  "many"  to  set  up  as  "teach- 
ers," as  has  been  the  case  in  all  ages  of  the  Church.  At 
first  all  were  allowed  to  teach  in  turns.  Even  their  in- 
spired gifts  did  not  prevent  liability  to  abuse,  as  St.  James 
here  Implies:  much  more  is  this  so  when  self-constituted 
teachers  have  no  such  miraculous  gifts,  knoivlng— as  all 
might  know,  we  .  .  .  greater  condemnation— St.  James 
in  a  humble,  conciliatory  spirit,  includes  himself:  if  n-e 
teachers  abuse  the  office,  we  shall  receive  greater  con- 
demnation than  those  who  are  mere  hearers  (cf.  Luke  12. 
4'2-40).  Calvin, like  J5>i(;;««/i  Vei-sion, translates,  "Masters," 
t.  c,  self-constituted  ce««o>'»  and  reprovers  of  others.  Ch. 
4. 12  accords  with  this  view.    a.  all— The  Greek  implies 

489 


We  are  not  Bashly  lo  Reprove  Others, 


JAMES  III. 


but  rather  to  Bridle  the  Tongue, 


•all  without  exception:"  even  the  apostles,  offend  not 
—lit.,  slwnbleth  not:  Is  void  of  offence  or  slip  in  word:  in 
which  respect  one  is  especially  tried  who  sots  up  to  be  a 
"teacher."  3.  Mehold— The  best  authorities  read,  "but 
It."  t.  e.,  Notu  whensoever  (in  the  case)  of  horses  (such  is  the 
emphatic  position  of  "horses"  in  the  Oreek)  we  put  the 
bits  (so  lit.,  the  customary  bits)  into  their  moutlis  that  tliey 
may  obey  us,  we  turn  about  also  tlieir  wliole  body.  This 
is  lo  illustrate  now  man  turns  about  his  whole  body  with 
the  little  tongue.  "The  same  applies  to  tlie  pen,  which  is 
the  substitute  for  tlie  tongue  among  the  absent."  [Ben- 
gel.]  4.  Not  only  animals,  but  even.  «/i»p.?.  tlie  governor 
listeth — lit.,  the  impulse  of  the  steersman  pleaseth.  The  feel- 
ing which  moves  the  tongue  corresponds  witli  tliis.  5. 
boastetli  great  things— There  is  great  moment  in  wliat 
the  careless  think  "little"  things.  [Bengel.]  Cf.  "a 
world,"  "the  course  of  nature,"  "hell,"  v.  6,  wliich  illus- 
trate how  the  little  tongue's  great  words  produce  great 
mischief,  how  great  a  matter  a  little  fire  kindleth — 
The  best  MSS.  read,  "how  little  a  fire  kindleth  how  great 
a,"  &c.  Alford,  for  "matter,"  translates,  "ioreHU"  But 
Grotius  translates  as  English  Version,  "  material  for  burn- 
ing:" a  pile  of  fuel.  0.  Translate,  "The  tongue,  that  world 
of  iniquity.  Is  a  Are."  As  man's  little  world  is  an  image 
of  the  greater  world,  the  universe,  so  the  tongue  is  an 
image  of  the  former.  [Bengel.]  so— Omitted  in  the  old- 
est authorities,  is — lit.,  is  constituted.  "Tiie  tongue  is  (con- 
stituted), among  the  members,  the  one  whicli  deflletli," 
«fec.  (viz.,  as  fire  defiles  with  its  smoke),  course  of  natui-e 
— "the  orb  (cycle)  of  creation."  setteth  on  fire  ...  Is 
set  on  fire — habitually  and  continually.  Whilst  a  mau 
inflames  others,  he  passes  out  of  his  own  power,  being 
consumed  in  the  flame  himself,  of  hell— i.e.,  of  the  devil. 
Greek,  "  Gehenna;"  found  here  only  and  in  Mattliew  5. 22. 
St.  James  has  much  in  common  with  the  Sermon  on  the 
Mount  (Proverbs  16. 27).  t,  every  kind — rather,  "  every  na- 
ture" (t.  e.,  natural  disposition  and  characteristic  power). 
of  beasts— t.  e.,  quadrupeds  of  every  disposition  ;  as  dis- 
tinguished from  the  three  other  classes  of  creation, 
"birds,  creeping  things  (the  Greek  includes  not  merely 
'serpents,'  as  English  Version),  and  tilings  in  the  sea." 
is  tamed,  and  hath  been— is  continually  being  tamed, 
and  hath  been  so  long  ago.  of  mankind- rather,  "  by  the 
nature  of  man:"  man's  characteristic  power  taming  that 
of  the  inferior  animals.  The  dative  In  the  Greek  may  im- 
ply, "Hath  suffered  itself  to  be  brought  into  tame  subjec- 
tion TO  the  nature  of  men."  So  it  shall  be  in  the  millen- 
nial world  ;  even  now  man,  by  gentle  firmness,  may  tame 
the  Inferior  animal,  and  even  elevate  its  nature.  8.  no 
man — lit.,  no  one  of  men:  neither  can  a  man  control  his 
neighbours,  nor  even  his  own  tongue.  Hence  the  trutli 
of  V.  2  appears,  unrnly  evil— The  Greek  implies  that  it 
is  at  once  restless  and  incapable  of  restraint.  Nay,  though 
nature  has  hedged  it  in  with  a  double  barrier  of  the  lips 
and  teeth,  it  bui'sts  from  its  barriers  to  assail  and  ruin 
meu.  [ESTius.]  deadly— i;i7.,  diath-bearing.  9.  God— The 
oldest  authorities  read,  "  Lord."  "  Him  wlio  is  Lord  and 
Father,"  The  uncoramonness  of  the  application  of 
"  Lord"  to  the  Father,  doubtless  caused  the  change  in 
modern  texts  to  "God"  (ch.  1.27).  But  as  Messiah  is  called 
"Father,"  Isaiah  9.  6,  so  God  the  Father  is  called  by  the 
Son's  title,  "Lord:"  showing  the  unity  of  the  Godhead. 
"Father"  implies  His  paternal  love;  "Lord,"  His  do- 
minion, men,  which  — not  "men  who;"  for  what  is 
meant  is  not  particular  men,  but  men  generically.  [Al- 
ford.] are  made  after  .  .  .  similitude  of  God— Though 
in  a  great  measure  man  has  lost  the  likeness  of  God  in 
which  he  was  originally  made,  yet  enough  of  it  still  re- 
mains to  show  what  once  it  was,  and  what  in  regenerated 
and  restored  man  it  shall  be.  We  ought  to  reverence  this 
remnant  and  earnest  of  what  man  shall  be  in  ourselves 
and  in  others.  "Absalom  has  fallen  from  his  father's  fa- 
vour, but  the  people  still  recognize  him  to  be  the  king's 
son."  [Bengel.]  Man  resembles  in  humanity  the  Son  of 
man,  "the  express  image  of  His  person"  (Hebrews  1.  3), 
cf.  Genesis  1.26;  1  John  4.20.  In  the  passage.  Genesis  1. 
26,  "image"  and  "likeness"  are  distinct:  "image,"  ac- 
cording to  the  Alexandrians,  was  something  in  whicli 
490 


men  were  created,  being  common  to  all,  and  continuing 
to  man  after  the  fall,  wliile  the  "likeness"  was  something 
toward  which  man  was  createfl,  to  strive  after  and  attain 
it:  the  former  marks  man's  physical  and  intellectual,  the 
latter  his  moral  pre-eminence.  10.  The  tongue,  sayti 
jEsop,  is  at  once  the  best  and  the  worst  of  things.  So  in 
a  fable,  a  man  witli  the  same  breath  blows  hot  and  cold. 
"  Life  and  death  are  in  tlie  power  of  the  tongue"  (cf.  Psalm 
62.  4),  brethren— an  appeal  to  their  consciences  by  their 
bi'otherhood  in  Christ,  ought  not  so  to  be — a  mild  appeal, 
leaving  It  to  themselves  to  under.stand  that  such  conduct 
deserves  the  most  severe  reprobation.  11.  fountain— an 
image  of  the  heart:  as  the  aperture  (so  the  Greek  for 
"place"  is  lit.)  of  the  fountain  is  an  image  of  man's 
mouth.  The  image  here  is  appropriate  to  the  scene  of  the 
Epistle,  Palestine,  wherein  salt  and  bitter  springs  are 
found.  Though  "sweet"  springs  are  sometimes  found 
near,  yet  "sweet  and  bitter"  (water)  do  not  flow  "at  the 
same  place"  {aperture).  Grace  can  make  the  same  mouth 
that  "sent  forth  tlie  bitter"  once,  send  forth  tlie  sweet  for 
the  time  to  come:  as  the  wood  (typical  of  Christ's  cross) 
changed  Marah's  bitter  water  into  sweet,  la.  Transition 
from  tlie  mouth  to  the  heart.  Can  the  fig  ti-ee,  &c.— Ira- 
plying  that  it  Is  an  impossibility :  as  before  In  v.  10  he  had 
said  it  "ought  not  so  to  be."  St.  James  does  not,  as  Mat- 
thew 7. 16, 17,  make  the  question,  "  Do  men  gather  flgs  of 
thistles f"  His  argument  Is,  No  tree  "can"  bring  forth 
fruit  inconsistent  with  its  nature,  as  e.g.,  the  flg  tree,  olivo 
berries:  so  if  a  mau  speaks  bitterly,  and  afterwards 
speaks  good  words,  tlie  latter  must  be  so  only  seemingly, 
and  in  hypocrisy,  they  cannot  be  real,  so  can  no  foun- 
tain .  .  .  salt  .  .  .  and  fresh— The  oldest  authorities  read, 
"Neither  can  a  salt  (water  spring)  yield  fresh."  So  the 
mouth  that  emits  cursing,  cannot  really  emit  also  bless- 
ing. 13.  IVho— (Cf.  Psalm  U.  12,  13.)  All  wish  to  appear 
"  wise  :"  few  are  so.  sho-w^- "  by  works,"  and  not  merely 
by  profession,  referring  to  ch.  2. 18.  out  of  a  good  con- 
versation his  ivories — hy  general  "good  conduct"  mani- 
fested \n  particular  "works."  "Wisdom"  and  "know- 
ledge," without  these  being  "sliown,"  are  as  dead  as  faith 
would  be  without  works.  [Alford.]  -ivith  meekness  of 
■»vis<lom — with  the  meekness  Inseparable  from  true  wis- 
dom. 14.  if  ye  have— a.s  is  the  case  (this  is  implied  In  the 
Greek  Indicative),  bitter— Ephesians  4.31,  "bitterness." 
envying — rather,  "emulation,"  or  lit.,  zeal:  kindly,  gen- 
erous emulation,  or  zeal,  is  not  condemned,  but  that 
which  is  "bitter."  [Bengel.]  strife— rather,  "rivalry." 
In  your  hearts— from  which  flow  your  words  and  deeds, 
as  from  a  fountain,  glory  not,  and  lie  not  against  the 
truth — to  boast  of  your  wisdom  is  virtually  a  lying  against 
the  truth  (the  gospel),  whilst  your  lives  belie  your  glory- 
ing. Ver.  15;  ch.  1. 18,  "The  word  of  truth."  Romans  2, 
17.23,  speaks  similarly  of  the  same  contentious  Jewish 
Christians.  15.  This  -ivisdom — in  which  ye  "glory,"  as 
if  ye  were  "  wise"  {v.  13, 14).  descendeth  not  from  above 
— lit.,  "is  not  one  descending,"  Ac:  "from  the  Father  of 
lights"  (true  illumination  and  wisdom),  ch.  1. 17;  through 
"the  Spirit  of  truth,"  John  15.26.  earthly— opposed  to 
heavenly.  Distinct  from  "earthy,"  1  Corinthians  15.47. 
Earthly  Is  what  is  IN  the  earth ;  earthy,  what  is  of  the 
earth,  sensual — lit.,  animal-like :  the  wisdom  of  the  "nat- 
ural" (the  same  Greek)  man,  not  born  again  of  God  :  "not 
having  the  Spirit"  (Jude  19).  devilisli— in  Its  origin  (from 
"hell,"  I).  0;  not  from  God,  the  Giver  of  true  wisdom,  ch. 
1.  5),  and  also  in  its  cliaracter,  whicli  accords  with  its  ori- 
gin. Earthly,  sensual,  and  devilish,  answer  to  the  three 
spiritual  foes  of  man,  the  world,  the  flesli,  and  the  devil. 
IG.  envying — So  English  Version  translates  the  Greek, 
which  usually  means  "zeal,"  "emulation,"  in  P,omans  13. 
13.  "The  envious  man  stands  in  his  own  light.  He  thinks 
his  candle  cannot  shine  in  the  presence  of  anotlier's  sun. 
He  aims  directly  at  men,  obliquely  at  God,  who  makes 
men  to  differ."  strife— rivalry.  [Alfokd.]  confusion — 
lit.,  tumultuous  anarchy:  both  in  society  {translated  "  com- 
motions," Luke  21.  9;  "tumults,"  2  Corinthians  6.  5),  and 
in  the  individual  mind;  in  contrast  to  the  "peaceable" 
composure  of  true  "  wisdom,"  v.  17.  St.  James  does  not 
honour  such  effects  of  this  earthly  wisdom  with  the  naaia 


Thi  Wise  are  Mild  and  Peaceable. 


JAMES  IV. 


We  are  to  Strive  against  Covelousness. 


"  fruit,"  as  he  does  In  the  case  of  the  wisdom  from  above. 
Ver.  18;  cf.  Galatians  5. 19-22,  "  Works  of  the  flesh  .  .  .fruit 
of  the  Spirit."  17.  first  pure— lit.,  chaste,  sanctified;  pure 
from  all  that  is  "earthly,  sensual  (animal),  devilish"  (v. 
15).  This  is  put,  "first  o/ all,"  before  "peaceable,"  because 
thei*e  is  an  unholy  peace  with  the  world  wliicli  maltes  no 
distinction  between  clean  and  unclean.  Cf.  "undefiled" 
and  "unspotted  from  the  world,"  ch.  1.  27;  4.  4,  8,  "purify 
. . .  hearts;"  1  Peter  1.22,  "purified  .  .  .  souls"  (tlie  same 
Oreeic).  Ministers  must  not  preach  before  a  purifying 
change  of  heart,  "  Peace,"  where  there  is  no  peace.  Seven 
(the  perfect  number)  characteristic  peculiarities  of  true 
wisdom  are  enumerated.  Purity  or  sanctity  is  put  first, 
because  it  has  respect  both  to  God  and  to  ourselves;  the 
six  tliat  follow  regard  our  fellow-men.  Our  first  concern 
is  to  have  in  ourselves  sanctity  ;  our  second,  to  be  at  peace 
with  men.  gentle— "forbearing:"  making  allowances  for 
others;  lenient  towards  neighbours,  as  to  the  duties  tliey 
owe  us,  easy  to  lie  entreated — lit.,  easily  persuaded,  tract- 
able; not  harsh  as  to  a  neiglibour's  faults,  lull  of 
mercy— as  to  a  neighbour's  miseries,  full  of  .  .  .  good 
fruits — contrasted  with  "every  evil  work,"  r.  16.  ■tvitli- 
ont  partiality — recurring  to  tlie  warning  against  partial 
" respect  to  persons,"  ch.  2. 1, 4, 9.  Alfokd  translates  as  tlie 
Greek  is  translated,  ch.  1.  C,  "  wavering,"  "without  doubt- 
ing." But  thus  there  would  be  an  epithet  referring  to 
one's  *t'^/ inserted  amidst  those  referring  to  one's  conduct 
towards  others.  English  Version  is  tlierefore  better.  %vitU- 
owt hypocrisy— Not  as  Alforu  explains  from  ch.  1.  22,  26, 
"Without  deceiving  yourselves"  witli  the  name  without 
the  reality  of  religion.  For  it  must  refer,  lilce  tlie  rest  of 
the  six  epithets,  to  our  relations  to  others ;  our  peaceable- 
ness  and  mercy  towards  others  must  be  "  witliout  dissim- 
ulation." 18.  "The  peaceable  fruit  of  righteousness." 
Hesays  righteousness,  because  it  is  itself  the  true  wisdom. 
As  in  the  case  of  the  earthly  wisdom,  after  the  character- 
istic description  came  its  results;  so  in  this  verse,  in  the 
case  of  the  heavenly  wisdom.  Tliere  the  results  were 
present;  here,  future,  frviit  .  .  .  so-wn— Cf.  Psalm  97. 11; 
Isaiah  61.  3,  "  trees  of  righteousness."  Anticipatory,  i.e., 
the  seed  whose  "fruit,"  viz.,  "rigliteousness,"  shall  be 
ultimately  reaped,  is  now  "  sown  in  peace."  "  Righteous- 
ness," now  in  germ,wlien  fully  developed  as  "fruit"  shall 
be  itself  the  everlasting  reward  of  tlie  righteous.  As 
"sowing  in  peace"  (cf.  "sown  i?idislionour,"  ICorintliians 
15. 43}  produces  tlie  "  fruit  of  righteousness,"  so  conversely 
"tlie  work"  and  "effect  of  rigliteousness"  is  "peace."  of 
tliem  that  make  peace — "  by  (implying  also  tliat  it  is  for 
them,  and  to  tlieir  good)  tliem  that  work  peace."  They, 
and  they  alone,  are  "blessed."  "Peacemakers,"  not 
merely  they  who  reconcile  othei-s,  but  who  ivork  peace. 
"Cultivate  peace,"  [Estius.]  Those  truly  wise  towards 
God,  wliilst  peaceable  and  tolerant  towards  tlieir  neigh- 
bours, yet  make  it  their  chief  concern  to  sow  rigliteous- 
ness, not  cloaking  men's  sins,  but  reproving  them  with 
such  peaceable  moderation  as  to  be  the  physicians,  ratiier 
than  the  executioners,  of  sinners.  [Calvin.] 

CHAPTER    IV. 

Ver.  1-17.  Against  Fightings  and  their  Source; 
Worldly  Lusts;  Uncharitable  Judgments,  and 
PuESUMPi'uous  Reckoning  on  the  Future,  l.  wlicnce 
—The  cause  of  quarrels  is  often  sought  in  external  cir- 
cumstances, whereas  internal  lusts  are  the  true  origin. 
wars,  &c.— contrasted  with  the  "peace"  of  lieavenly  wis- 
dom. "  Fightings"  are  the  active  carrying  on  of  "  wars." 
The  best  authorities  have  a  second  "whence"  before 
"  fightings."  Tumults  marlied  the  era  before  the  destruc-* 
tion  of  Jerusalem  when  St.  James  wrote.  He  indirectly 
alludes  to  these.  The  members  are  the  first  scat  of  war; 
thence  it  passes  to  conflict  between  man  and  man,  nation 
and  nation,  come  tlxey  not,  Ac— an  appeal  to  their  con- 
sciences, lusts— n<..  pleasxires,  i.  e.,  the  lusts  which  prompt 
you  to  "desire"  {Note,  v.  2)  pleasures;  whence  you  seek 
self  at  the  cost  of  your  neighbour,  and  hence  flow  "  fight- 
ings, that  war—"  campaign,  as  an  army  of  soldiers  en- 
camped within"  [AiiFOEDj  the  soul;  tumultuously  war 


against  the  Interests  of  your  fellow-men,  whll;st  lusting  to 
advance  self.  But  wliiist  warring  tlius  against  others, 
they  (without  his  knowledge)  war  against  the  soul  of  the 
man  himself,  and  against  the  Spirit;  therefore  they  must 
be  "mortified"  by  the  Christian,  a.  Ye  lust— A  different 
Greek  word  from  that  in  v.  1.  "  Ye  desire ;"  lit.,  ye  setyour 
mind  or  heart  on  an  object,  liavc  not— The  lust  of  desire 
does  not  ensure  the  actual  possession.  Hence  "ye  kill" 
(not  as  JJ/m-(/Jn,  without  any  old  authority,  "  envy")  to  en- 
sure possession.  Not  probaljly  in  tlie  case  of  professing 
Christians  of  that  day  in  a  literal  sense,  but  "  Ivill  and 
envy"  'as  the  Greek  (or  "desire  to  iiave"  should  be  traris- 
lated),  i.  e.,  hctrass  and  oppress  tlirougli  envy.  [Drusius.] 
Cf.  Zecliariali  11.5,  "slay;"  through  envy,  hale,  and  desire 
to  get  out  of  your  way,  and  so  are  "  murderers"  in  God's 
eyes.  [Estius.]  If  literal  murder  [Alford]  were  meant, 
I  do  not  tliink  it  would  occur  so  early  in  the  series;  nor 
had  Cliristians  then  as  yet  reached  so  open  criminality. 
In  the  Spirit's  application  of  the  passage  to  all  ages,  lite- 
ral killing  is  included,  flowing  from  the  desire  to  possess- 
so  David  and  Aliab.  There  is  a  climax  :  "Ye  desire,"  the 
individual  lust  for  an  object;  "ye  kill  and  envy,"  the 
feelingand  actionof  individuals  against  individuals;  "ye 
figlit  and  war,"  the  action  of  many  against  many,  ye 
liave  not,  because  ye  aslc  not — God  promises  to  those 
who  pray,  not  to  those  wlio  figlit.  The  petition  of  the 
lustful,  murderous,  and  contentious  is  not  recognized  by  • 
God  as  prayer.  If  ye  prayed,  tliere  would  be  no  "  wars 
and  flgli tings."  Tlius  this  last  clause  is  an  answer  to  the 
question,  v.  1,  "Whence  come  wars  and  fightings?"  3. 
Some  of  them  are  supposed  to  say  in  objection,  But  we  do 
"ask"  (pray),  cf.  v.  2.  St.  James  replies,  It  is  not  enough 
to  ask  for  good  things,  but  we  must  ask  with  a  good  spirit 
and  intention.  "Ye  ask  amiss,  tliat  ye  may  consume  it 
(your  object  of  prayer)  upon  (lit.,  in)  your  lusts"  (lit.,  pleas- 
ures); not  that  ye  may  liave  the  things  j'ou  need  for  the 
service  of  God.  Contrast  ch.  1.  5  with  ISIatthew  6.  31,  32. 
If  ye  prayed  aright,  all  your  proper  wants  would  be' sup- 
plied; the  improper  cravings  which  produce  "wars  and 
fightings"  would  then  cease.  Even  believers'  prayers 
are  often  best  answered  wlien  their  desires  are  most  op- 
posed. 4.  The  oldest  MSS.  omit  "adulterers  and,"  and 
read  simply,  "  Ye  adulteresses."  God  is  the  rightful  hus- 
band; tiie  men  of  the  world  are  regarded  collectively  as 
one  adultei-ess,  and  \nd\\'iduvi\ly  as  adulteresses.  the-»vorld 
— in  so  far  as  the  men  of  it  and  their  motives  and  acts  are 
aliens  to  God,  e.g.,  its  selflsli  "  lusts"  (v.  3),  and  covetous 
and  ambitious  "wars  and  fightings"  (v.  1).  cnjwity— not 
merely  "inimical;"  a  state  of  enmity,  and  that  enmitj' 
itself.  Cf.  1  John  2.  15,  "love  ...  the  world  .  .  .  the  love 
of  the  Father."  -ivhosoever  .  .  .  will  be— The  Greek  is 
emphatic,  "shall  6ereso;yed  to  be."  Whether  he  succeed 
or  not,  if  his  tvish  be  to  be  the  friend  of  the  world,  he  reii- 
dei's  himself,  becomes  (so  the  Greek  for  "is")  by  the  very 
fact,  "  the  enemy  of  God."  Contrast  "Abraham  the  friend 
of  God."  5.  invain- No  word  of  Scripture  can  be  so.  The 
quotation  liere,  as  in  Epliesians  5.  M,  seems  to  be  not  so 
much  from  a  particular  passage  as  one  gathered  by  St. 
James  under  inspiration  from  the  general  tenor  of  suclx 
passages  in  Ijotli  tlie  Old  and  New  Testaments,  as  Num- 
bei-s  14.  29;  Proverbs  21.  10;  Galatians  5.  17.  spirit  that 
dwellctU  in  us— Other  MSS.  read,  "That  God  hath  made 
to  dwell  in  us"  {viz.,  atPonteeost).  If  so  trayislaled,  "Does 
the  (Holy)  Spirit  that  God  hatli  placed  in  us  lust  to  (to- 
Avards)  envy"  {viz.,  as  ye  do  in  your  worldly  "wars  and 
fightings")?  Certainly  not;  ye  are  therefore  walking  in 
tiie  flesh,  not  in  the  Spirit,  whilst  ye  thus  htsl  towards,  i.  c, 
zvith  ew?'^  against  one  another.  Tlie  friendship  of  the  world 
tends  to  breed  envy;  the  Spirit  pi-oduces  very  difrerent 
fruit.  Alford  attributes  the  epithet "  with  envy,"  in  the 
unwarrantable  sense  of  jealously,  to  the  Holy  Spirit: 
"The  f^pirit  jealously  desires  us  for  His  own."  In  English 
Version  the  sense  is,  "the  (natural)  spirit  that  hath  its 
dwelling  in  us  lusts  with  {lit.,  to,  or  towards)  envy."  Ye 
lust,  and  because  ye  have  not  what  ye  lust  after  {v.  1,  2),  ye 
envy  your  neiglibour  who  has,  and  so  the  spirit  of  envy 
leads  you  on  to  "  flglit."  St.  James  also  here  refers  to  ch. 
3.  14,  10.     O.  "Bwl— Nay,  rather,    he— Ood.     giveth  mor« 

491 


3%e  Apostles  Caution  against  Detraction, 


JAMES  V.  The  Wicked  Rich  should  Feai  God's  Vengeance, 


grace— ever-increasing  grace ;  the  farther  ye  depart  from 
"envy."  [Bengel.]  he  saltli— The  same  God  who  causes 
His  spirit  to  dwell  in  believers  (v.  5),  by  the  Spirit  also 
speaks  in  Scripture.  The  quotation  here  is  probably  from 
Proverbs  3.  34;  as  probably  Proverbs  21, 10  was  generally 
referred  to  in  v.  5.  In  Hebrew  it  is  "scorneth  the  scorn- 
ers,"  viz.,  those  who  think  "Scripture  speaketh  in  vain." 
resistetn— Zf<.,  setteth  Himself  in  array  against ;  even  as  they, 
like  Pharaoh,  set  themselves  against  Him.  God  repays 
sinners  in  their  own  coin.  "  Pride"  is  the  mother  of  "  en- 
vy" {v.  5) ;  it  is  peculiarly  satanic,  for  by  it  Satan  fell,  tlie 
proud— The  Greek  means  in  derivation  one  who  shows 
himself  above  his  fellows,  and  so  lifts  himself  against  God. 
the  humble— the  unenvious,  uncovetous,  and  unambi- 
tious as  to  the  world.  Contrast  v.  4.  7.  Submit  to  . .  .  God 
—so  ye  shall  bo  among  "the  humble,"  v.  6;  also  v.  10;  1 
Peter  5. 6.  Resist  .  .  .  devil— Under  liis  banner  pride  and 
enuj/ are  enlisted  in  the  world;  resist  his  temptations  to 
these.  Faith,  humble  prayers,  and  heavenly  wisdom,  ai-e 
the  weapons  of  resistance.  The  language  is  taken  from 
warfare.  "Submit"  as  a  good  soldier  puts  himself- in 
complete  subjection  to  his  captain.  "Resist,"  stand 
bravely  against,  he  will  fiee— translate,  "  he  shall  flee." 
For  it  is  a  promise  of  God,  not  a  mere  assurance  from 
man  to  man.  [Alford.]  He  shall  flee  worsted  as  he  did 
from  Christ.  8.  Dra-»v  nif;h  to  God— So  "cleave  unto 
Him,"  Deuteronomy  30.  20,  viz.,  by  prayerfully  (v.  2, 3)  "  re- 
sisting Satan,"  who  would  oppose  our  access  to  God.  he 
win  drawr  nigh- propitious.  Cleanse  .  .  .  hands — the 
outward  instruments  of  action.  None  but  the  clean- 
handed can  ascend  into  tlie  hill  of  the  Lord  (justified 
through  Christ,  who  alone  was  perfectly  so,  and  as  such 
"ascended"  thither),  purify  .  ,  .  hearts— ii'<.,  make  chaste 
oiyo\irs\>\r\tvia\adultery{v.^,i.  e.,  worldliness)  T/oHr/ieaWs.- 
the  Inwai-d  source  of  all  impurity,  double-minded— di- 
vided between  God  and  the  world.  The  double-minded  is 
at  fault  in  heart;  the  sinner  in  his  hands  likewise.  9.  Be 
afflicted,  &(i.—lit..  Endure  misery,  i.  e.,  mourn  over  your 
wi"etchedness  through  sin.  Repent  with  deep  sorrow  in- 
stead of  your  present  laugliter.  A  blessed  mourning.  Con- 
trast Isaiah  22.  12, 13;  Luke  6.  2.5.  St.  James  does  not  add 
here,  as  in  ch.  5. 1,  "  howl,"  where  he  foretells  the  doom  of 
the  impenitent  at  tlie  coming  destruction  of  Jerusalem. 
heaviness — lit.,  falling  of  tlie  countenance,  casting  down  of 
the  eyes.  10.  in  tlie  sight  of  tlie  l,ord— as  continually 
in  the  presence  of  Him  who  alone  is  worthy  to  be  exalted: 
recognizing  His  presence  in  all  your  ways,  the  truest  in- 
centive to  humility.  Tlie  tree,  to  grow  upwards,  must 
strike  its  roots  deep  downwards;  so  man,  to  be  exalted, 
must  have  his  raiud  deep-rooted  in  liumility.  In  1  Peter 
5.  6,  it  is.  Humble  yourselves  under  tlie  mighty  hand  of 
God,t;t2.,in  his  dealings  of  Providence:  a  distinct  thought 
from  that  liere.  lift  you  up— in  part  in  tliis  world,  fully 
in  the  world  to  come.  11.  Having  mentioned  sins  of  the 
tongue  (ch.  3.),  he  shows  here  tliat  evil-speaking  flows  from 
the  same  spirit  of  exalting  self  at  the  expense  of  one's 
neighbour  as  caused  tlie  "fightings"  reprobated  in  tliis 
chapter  (v.  1).  Speah  not  evil— ii<..  Speak  not  against 
one  another,  brethren— Implying  the  inconsistency  of 
such  depreciatory  speaking  of  one  anotlier  in  brethren. 
speaketh  evil  of  the  la-»v— for  tlie  law  in  commanding, 
"Love  thy  neighbour  as  thyself"  (ch.  2.  8),  virtually  con- 
demns evil-speaking  and  judging.  [EsTius.]  Those  who 
superciliously  condemn  the  acts  and  words  of  others 
which  do  not  please  themselves,  thus  aiming  at  the  repu- 
tation of  sanctity,  put  their  own  moroseuess  in  the  place 
of  the  law,  and  claim  to  themselves  a  power  of  censuring 
above  the  law  of  God,  condemning  what  the  law  permits. 
[Calvin.]  Such  a  one  acts  as  though  the  law  could  not 
perform  its  own  office  of  judging,  but  he  must  fly  upon  the 
ofllce.  [Bengel,.]  This  is  tlie  last  mention  of  the  law  in 
the  New  Testament.  Alfobd  rightly  takes  the  "law"  to  be 
the  old  moral  law  applied  in  its  comprehensive  spiritual 
fulness  by  Christ:  "the  law  of  liberty."  if  thou  judge 
the  law,  thou  art  not  a  doer  .  .  .  but  a  judge— Setting 
aside  the  Christian  brotherhood  as  all  alike  called  to  be 
Aoers  of  the  law,  in  subjection  to  it,  such  a  one  arrogates 
the  office  of  a,  judge.  1!8.  Tiierc  is  one  lawgiver— The 
492 


best  authorities  read  in  addition,  "And  Judge."  Trans- 
late, "There  is  One  (alone)  who  is  (at  once)  Lawgiver  and 
Judge,  (namely)  He  who  is  able  to  save  and  destroj'."  Ira- 
plying,  God  alone  is  Lawgiver  and  therefore  Judge,  since 
it  is  He  alone  who  can  execute  His  Judgments;  our  in- 
ability in  this  respect  shows  our  presumption  in  trying 
to  act  as  judges,  as  though  we  were  God.  who  art  thou  ? 
Ac- The  order  in  the  Greek  is  emphatic,  "  But  (inserted 
in  oldest  MSS.)  thou,  who  art  thou  that?"  &c.  How 
rashly  arrogant  in  Judging  thy  fellows,  and  wresting 
from  God  tlie  office  wliich  belongs  to  Him  over  thee  and 
THEM  alike!  another— Tlie  oldest  authorities  read,  "thy 
neighbour."  13.  Go  to  now— "Come  now:"  said  to  ex- 
cite attention,  ye  that  say — "boasting  of  the  morrow." 
To-day  or  to-morro-w- as  if  ye  had  the  free  choice  of 
either  day  as  a  certainty.  Others  read,  "To-day  and  to- 
morrow." such  a  city— lit.,  this  the  city  (viz.,  the  one  pres- 
ent to  the  mind  of  the  speaker).  This  city  here,  continue 
...  a  year — rather,  "spend  one  year."  Their  language 
implies  that  when  this  one  year  is  out,  they  purpose  sim- 
ilarly settling  plans  for  years  to  come.  [Bengel.]  buy 
and  sell — Their  plans  for  the  future  are  all  worldly.  14. 
■»vliat— ii7.,  of  what  nature  is  your  life?  i.  e.,  how  evanes- 
cent it  is.  It  is  even— Some  oldest  authorities  read,  "  For 
ye  are."  Bengel,  with  other  old  authorities,  reads,  "  For 
it  shall  be,"  the  future  referring  to  the  "morrow"  (v.  13- 
15).  The  former  expresses,  "Ye  yourselves  are  transi- 
tory :"  so  everything  of  yours,  even  your  life,  must  par- 
take of  the  sanie  transitoriness.  Received  text  has  no  old 
autliority.  and  then  vauisheth  away  —  "afterwards 
Vanisiiing  as  it  came;"  lit.,  afto-wards  [an  it  appeared)  so 
vanishing.  [Alford.]  15.  Z,7Y.,  "instead  of  your  saying," 
&c.  This  refers  to  "ye  that  say  "  (v.  13).  -we  shall  live — 
The  best  MSS.  read,  "  We  shall  both  live  and  do,"  &c.  The 
boasters  spoke  as  if  life,  action,  and  the  particular  kind  of 
action  were  in  their  power,  wlioreas  all  three  depend  en- 
tirely on  the  will  of  the  Lord.  IG.  no-w— o^  it  is.  rrjoice 
in  .  .  .  boastings— "  ye  boast  in  arrogant  presumptions," 
viz.,  vain  confident  fancies  that  tlie  future  is  certain  to 
you  (v.  13).  rejoicing— boasting.  [Bengel.]  17.  The  gen- 
eral principle  illustrated  by  the  particular  example  just, 
discussed  is  here  stated:  knowledge  without  practice  is 
imputed  to  a  man  as  great  and  presumptuous  sin.  St. 
James  reverts  to  the  principle  with  which  he  started. 
Nothing  more  injures  the  soul  than  wasted  impressions. 
Feelings  exhaust  themselves  and  evaporate,  if  not  era- 
bodied  in  practice.  As  we  will  not  act  except  we  feel,  so  if 
we  will  not  act  out  our  feelings,  we  sliall  soon  cease  to  feel. 

CHAPTEE    V. 

Ver.  1-20.  Woes  Coming  on  the  Wicked  Rich:  Be- 
lievers SHOULD  BE  Patient  unto  the  Lord's  Coming: 
Various  Exhortations.  1.  Go  to  now— Come  now.  A 
phrase  to  call  solemn  attention,  ye  rich— who  have  ne- 
glected the  true  enjoyment  of  riches,  which  consists  in 
doing  good.  St.  James  intends  this  address  to  rich  Jewish 
unbelievers,  not  so  much  for  themselves,  as  for  the  saints, 
tliat  they  may  bear  with  patience  the  violence  of  the  rich 
(v.  7),  knowing  that  God  will  speedily  avenge  them  on 
their  oppi'essors.  [Bengel.]  miseries  that  shall  come — 
lit.,  "that  are  coming  upon  you"  unexpectedly  and 
swiftly,  t;iz.,  at  the  coming  of  the  Lord  (v.  7);  primarily, 
at  the  destruction  of  Jerusalem;  finally,  at  His  visible 
coming  to  judge  the  world.  3.  corrupted— a6o)(<  to  be  de- 
.itroyed  tlirough  God's  curse  on  your  oppression,  whereby 
j'our  riches  are  accumulated  (w.  4).  Calvin  thinks  the 
sense  is.  Your  riclies  perish  without  being  of  any  use 
eitlier  to  others  or  even  to  yourselves,  for  instance,  your 
garments  which  are  moth-eaten  in  yourchests.  garmenta 
.  .  moth-eaten— Referring  to  Matthew  6. 19,  20.  3.  is  can- 
kered—" rusted  tlirough."  [Alford.]  rust  .  .  .  vi-itness 
against  you— in  the  day  of  judgment,  viz.,  that  your 
riches  were  of  no  profit  to  any,  lying  unemployed  and 
so  contracting  rust,  shall  eat  your  flesh — The  rust 
which  once  ate  your  riches,  shall  then  gnaw  your  con- 
science, accompanied  with  punishment  which  shall  prey 
upon  your  bodies  for  ever,    as  .  .  .  fli-e— not  with  lite 


We  ought  to  be  Patient  in  Afflictions, 


JAMES  V. 


after  the  Example  of  the  Prophets,  etc. 


Blow  process  of  nesting,  but  with  the  swiftness  of  con- 
Bnm\ng  fire,  tor  the  last  dnys— ye  have  heaped  together, 
not  treasures  as  ye  suppose  (cf.  Luke  12.  19),  but  wrath 
against  the  last  days,  viz.,  the  coming  judgment  of  the 
Lord.  Ai/FOKD  translates  more  lit.,  '^  In.  these  last 
days  (before  the  coming  judgment)  ye  laid  up  (worldly) 
treasure"  to  no  profit,  instead  of  repenting  and  seelcing 
salvation  (see  note,  v.  5).  4.  Beliold— calling  attention  to 
their  coming  doom  as  no  vain  threat,  lahonrera— lit., 
workmen,  ttt  you  kept  bacU— So  English  Version  rightly. 
Not  as  Alford,  "crieth  mit  from  you."  The  "keeping 
back  of  the  liire"  was,  on  the  part  of  the  rich,  virtually 
an  act  of  "/ratid,"  because  the  poor  labourers  were  not 
immediately  paid.  The  phrase  is  therefore  not,  "kept 
back  6^  you,"  but  "of  you;"  the  latter  implying  virtual, 
rather  than  overt  fraud.  St.  James  refers  to  Deuterono- 
my 24.  14,  15,  "At this  day  .  .  .  give  his  hire,  neither  shall 
the  sun  go  down  upon  it,  lest  he  cry  against  thee  unto 
the  Lord,  and  it  be  sin  unto  thee,"  Many  sins  "cry"  to 
heaven  for  vengeance  which  men  tacitly  take  no  account 
of,  as  unchastity  and  injustice.  [Bengel.]  Sins  pecu- 
liarly ofTensive  to  God  are  said  to  "cry"  to  Him.  Tlie 
rich  ought  to  have  given  freely  to  tlie  poor;  their  not 
doing  so  was  sin.  A  still  greater  sin  was  their  not  paying 
their  debts.  Their  greatest  sin  was  not  paying  them  to 
the  poor,  whose  wages  is  their  all.  cries  of  them— a  dou- 
ble cry:  both  that  of  the  hire  abstractly,  and  tliat  of  the 
labourers  hired,  the  liord  of  Sabaoth— Here  only  in  the 
New  Testament.  In  Romans  9.  29  it  is  a  quotation.  It  is 
suited  to  the  Jewish  tone  of  the  Epistle.  It  reminds  the 
rich  who  think  the  poor  have  no  protector,  that  the  Lord 
of  tlie  whole  hosts  in  heaven  and  earth  is  the  guardian 
and  avenger  of  the  latter.  He  is  identical  with  the 
"coming  Lord"  Jesus  (v.  7).  5.  Translate,  "Ye  have  luxu- 
ritated  .  .  .  and  wantoned."  The  former  expresses  luxu- 
rious effeminacy;  tiie  latter,  wantonness  and  prodigality. 
Their  luxury  was  at  the  expense  of  the  defrauded  poor  (w. 
4).  on  the  earth— the  same  earth  which  has  been  the 
scene  of  your  wantonness,  shall  be  the  scene  of  the  judg- 
ment coming  on  you  :  instead  of  earthly  delights  ye  shall 
have  punishments,  nourished  ,  .  .  hearts — i.  e.,  glutted 
your  bodies  lilce  beasts  to  the  full  extent  of  your  hearts' 
desire;  ye  live  to  eat,  not  eat  to  live,  as  In  a  day  of 
slaughter— The  oldest  authorities  omit  "as."  Ye  are 
like  beasts  which  eat  to  their  liearts'  content  on  the  very 
day  of  their  approaching  slaughter,  unconscious  it  is 
near.  The  phrase  answers  to  "the  last  days,"  v.  3,  which 
favours  ALiFORd's <raJW?a<ion  there,  "in,"  not  "for."  G.  Ye 
have  condemned  .  .  .  the  just — Tlie  Greek  aorisl  ex- 
presses, "Ye  are  accustomed  to  condemn,  &c.,  the  just." 
Their  condemnation  of  Christ,  "  the  Just,"  is  foremost  in 
St.  James'  mind.  But  all  the  innocent  blood  shed,  and  to 
l)e  slied,  is  included,  the  Holy  Spirit  comprehending  St. 
James  himself,  called  "the  Just,"  wlio  was  slain  in  a 
tumult.  See  my  Jntroduction.  This  gives  a  peculiar  ap- 
propriateness to  the  expression  in  tliis  verse,  the  same  "as 
the  righteous  {just}  man"  {v.  16).  Tliejustice  or  riglileous- 
ness  of  Josus  and  His  people  is  what  peculiai'ly  provoked 
the  ungodly  great  men  of  the  world,  he  doth  not  resist 
yon— The  very  patience  of  the  Just  one  is  abused  by  the 
wicked  as  an  incentive  to  i)oldness  in  violent  persecution, 
as  if  they  may  do  as  they  please  with  impunity.  God  doth 
"resist  the  proud"  (cli.  4.  6);  but  .lesus  as  man,  "as  a  slieep 
Isdumb  belore  theshearers,  so  He  opened  not  His  mouth :" 
80  His  people  are  meek  under  persecution.  The  day  will 
come  wlien  God  will  resist  (iit.,  set  Himself  in  array  against) 
His  foes  and  theirs.  7.  Be  patient  therefore— as  judg- 
ment is  so  near  (v.  1,  3),  ye  may  well  afTord  to  be  "  patient" 
after  tlie  example  of  ihetinresisting  Just  one  (v.  6).  breth- 
ren—contrasted  with  the  "rich"  oppressors,  t).  1-6.  unto 
the  coming  of  the  Lord— Christ,  when  the  trial  of  your 
paMt'iicc  shall  cease,  husbandman  -^valteth  for— t.  e., 
patiently  bears  tolls  and  delays  through  hope  of  the  har- 
vest at  last.  Its  "  preciousness"  (cf.  Psalm  126.  6,  "  precious 
seed")  will  more  than  compensate  for  all  the  past.  Cf. 
the  same  image,  Gal.atians  6.  3,9.  liath  lon^  patience 
for  It — "  over  it,''  in  respect  toll,  until  he  receive-"  until 
it  receive."    [Alfokd.J    Even  if  English   Veision  be  re- 


tained, the  receiving  of  the  early  and  latter  rains  is  not 
to  be  understood  as  the  object  of  his  hope,  but  the  ?iaixest     ■. 
for  which  those  rains  are  the  necessary  preliminary.    The      ) 
earlyrain  fell  at  sowing-lime,  about  November  or  Decern-      I 
ber;  the  latter  rain,  about  March  or  April,  to  mature  the 
grain  for  harvest.    The  latter  rain  that  shall  precede  the 
coming  spiritual  harvest,  will  probably  be  another  Pente- 
cost-like effusion  of   the  Holy   Ghost.     8.   coming  .  .  . 
dratveth  nigh — The  Greek  expresses  present  time  and  a 
settled  state.    1  Peter  4.7,  "Is  at  band."    We  are  to  live 
in  a  continued  state  of  expectancj'  of  the  Lord's  coming, 
as  an  event  alwaysm%\\.    Nothing  can  more  "stablish  the 
heart"  amidst  present  troubles  than  the  realized  expecta- 
tion of  His  speedy  coming.     9.   Grttdge   not  — rather 
"Murmur    not;"     "grumble    not."     The    Greek   is    lit.,  ^ 

"groan:"  a  half-suppressed  murmur  of  impatience  and 
harsh  judgment,  not  uttered  alou<l  or  freely.  Having  ex- 
horted them  to  patience  in  bearing  wrongs  from  the 
wicked,  he  now  exhorts  them  to  a  forbearing  spirit  as  to 
the  offences  given  by  brethren.  Christians,  who  bear  the 
former  patiently,  sometimes  are  impatient  at  the  latter, 
tJiough  much  less  grievous,  lest  .  .  .  condemned — The 
best  MS.  authorities  read,  "judged."  St.' James  refers  to 
Matthew  7. 1,  "Judge  not  lest  ye  be  jtidged."  To  "mur- 
mur against  one  anotlier"  is  virtually  to  judge,  and  so  to 
become  liable  to  be  judged.  Judge  .  .  .  before  tlie  door 
—Referring  to  Matthew  24.  33.  The  Greek  is  the  same  in 
both  passages,  and  so  ought  to  be  translated  here  as  there, 
"doors,"  plural.  The  phrase  means  "near  at  hand" 
(Genesis  4.  7,  which  in  the  oldest  interpretations  [the  Tar- 
gums  of  Jonatlian  and  Jerusalem]  is  explained,  "  thy  sin 
is  reserved  unto  the  judgment  of  the  world  to  come."  Cf. 
"the  everlasting  doors"  (Psalm  24.  7,  whence  He  shall 
come  forth).  The  Lord's  coming  to  destroy  Jerusalem  is 
primarily  referred  to;  and  ultimately.  His  coming  again 
visibly  to  judgment.  10.  example  of  sutfering  affliction 
—rather, simply,  "of  affliction,"  tt<.,  "evil  treatment."  the 
prophets— who  were  especially  persecuted,  and  therefore 
were  especially  "  blessed."  11.  count  them  happy — 
(Matthew  5.10.)  vrhlch  endure- The  oldest  authorities 
read,  "Which  have  endured,"  which  suits  the  sense  better 
than  English  Version:  "Those  who  in  past  days,  like  the 
prophets  and  Job,  have  endured  trials."  Sucii,  not  those 
who  "have  lived  in  pleasure  and  been  wanton  on  the 
earth"  (v.  5),  are  "happy."  patience  —  rather,  "endu- 
rance," answering  to  "endure:"  the  Greek  words  simi- 
larly corresponding.  Distinct  from  the  Greek  word  for 
"patience,"  v.  10.  The  same  word  ought  to  be  translated, 
"endurance,"  ch.  1.  3.  He  here  reverts  to  the  subject 
which  he  began  with.  Job — tliis  passage  sliows  the  his- 
tory of  him  is  concerning  a  real,  not  an  imaginary  per- 
son ;  otherwise  his  case  could  not  be  quoted  as  an  example 
at  all.  Though  he  showed  much  of  impatience,  yet  he 
always  returned  to  this,  that  he  committed  himself 
wholly  to  God,  and  at  last  showed  a  perfect  spirit  of  en- 
during submission,  and  have  seen — (with  the  eyes  of 
your  mind.)  Alford  translates  from  the  old  and  genuine 
reading,  "see  also,"  &c.  The  old  reading  is,  liowever, 
capable  of  being  translated  as  English  Version,  the  end 
of  the  Lord— the  end  wiiich  the  Ijord  gave.  If  Job  had 
much  to  "endure,"  remember  also  Job's  happy  "end." 
Hence,  learn,  though  much  tried,  to  "  endure  to  the  end." 
that  —  Alfokd,  &c.,  translates,  "inasmuch  as,"  "for." 
pitiful  ...  of  tender  mercy — the  former  refers  to  the 
feeling;  the  latter,  to  the  act.  His  pity  is  shown  in  not 
laying  on  tlie  patient  endurer  more  trials  than  lie  is  able 
to  bear;  His  rnerey,  in  His  giving  a  happy  "end"  to  the 
trials.  [Benoei..]  13.  But  above  all— as  swearic*;  is 
utterly  alien  to  the  Christian  meek  "endurance"  just 
recommended,  swear  not  — through  impatience,  to 
which  trials  may  tempt  you  (v.  10,  11).  In  contrast  to 
this  stands  tlie  proper  use  of  the  tongue,  v.  13.  St.  James 
here  refers  to  Matthew  5.  34,  «S:c.  let  your  yea  be  yea- 
do  not  use  oaths  in  your  every -day  conversation,  but  let 
a  simple  affirmative  or  denial  be  deemed  enougli  to  es- 
tablish your  word.  corkAtmntxtion.— lit.,  judgment,  viz.,  of 
"the  Judge"  who  "standcth  before  the  doors"  (v.  9).  13. 
afflicted— referring  to  the    "sull'ering   affliction"  (v.  10). 

493 


Introduction. 


1  PETER. 


Tntroduetion. 


let  him  pray— not  " swear"  in  rash  impatience,  merry 
—Joyous  in  mind,  slug  psalms— of  praise,  St,  Paul  and 
Silas  sang  psalms  even  in  affliction,  14.  let  liim  call 
for  tlie  elders — not  some  one  of  tlie  elders,  as  Roman 
Catholics  interpret  it,  to  justify  their  usage  in  extreme 
unction.  The  prayers  of  the  elders  over  tlie  sick  would  be 
much  the  same  as  though  the  whole  Churcli  which  tliey 
represent  should  pray.  [Bengel,]  anointing  lilm  ^vltli 
oil— the  usage  wliich  Christ  committed  to  His  apostles 
was  afterwards  continued  with  laying  on  of  hands,  as  a 
token  of  the  highest  faculty  of  medicine  in  the  Church, 
just  as  we  find  in  1  Corinthians  6.  2  the  Church's  highest 
judicial  function.  Now  that  the  miraculous  gift  of  heal- 
ing has  been  withdrawn  for  the  most  part,  to  use  the 
j^  sign.wliere  the  reality  is  wanting  would  be  unmeaning 

superstition.  Cf,  other  apostolic  usages  now  discon- 
tinued rightly,  1  Corinthians  11,4-15;  16.20,  "Let  them 
use  oil  who  can  by  their  prayers  obtain  recovery  for  tlie 
sick:  let  those  who  cannot  do  this,  abstain  from  using  the 
empty  sign,"  [Whitaker.]  Romish  extreme  unction 
is  administered  to  those  whose  life  is  despaired  of,  to  heal 
the  soul,  whereas  St.  James'  unction  was  to  heal  the 
body.  Cardinal  Cajetan  {Commentary)  admits  that  St. 
James  cannot  refer  to  extreme  unction.  Oil  in  the  East, 
and  especially  among  the  Jews  (see  the  Talmud,  Jeru- 
salem  and  Babylon),  WAsmuch  used  as  a  curative  agent. 
It  was  also  a  sign  of  the  Divine  grace.  Hence  it  was  an 
appropriate  sign  in  performing  miraculous  cures,  in 
the  name  of  the  Iiord— by  whom  alone  the  miracle  was 
performed:  men  were  but  the  instruments.  15.  prayer 
— He  does  not  say  the  oil  shall  save  :  it  is  but  the  symbol, 
save— plainly  not  as  Rome  says,  "save"  the  soul,  but  lieal 
"  the  sick :"  as  the  words,  "  the  Lord  shall  raise  him  up," 
prove.  So  the  same  Greek  is  translated,  "made  (thee) 
whole,"  Matthew  9.  21,  22,  and  if  ,  ,  ,  sins— for  not  all 
who  are  sick  are  so  because  of  some  special  sins.  Here  a 
case  is  supposed  of  one  visited  with  sickness  for  special 
sins.  l»ave  committed— H/:.,  be  in  a  state  of  having  com- 
mitted &\ns,  i.e. .he  under  the  consequences  of  sins  com- 
mitted, tliey — rather,  it:  his  having  committed  sins  shall  be 
forgiven  liim.  The  connection  of  sin  and  sickness  is  im- 
' plied  in  Isaiah  33.24;  Matthew  9.  2-.5;  John  5.14.  The 
absolution  of  the  sick,  retained  in  the  Church  of  Eng- 
land, refers  to  the  sins  which  the  sick  man  confesses 
{V.  16)  and  repents  of,  whereby  outward  scandal  has  been 
given  to  the  Church  and  the  cause  of  religion;  not  to 
sins  in  their  relation  to  God,  the  only  Judge,  16.  The 
oldest  authorities  read,  "  Confess,  therefore,"  &e.  Not 
only  in  the  particular  case  of  sickness,  but  universally 
confess,  fault*- your/ato  and  offences,  in  relation  to  one 
another.  The  word  is  not  the  same  2.s  sins.  Matthew  5, 
23,  24;  Luke  17,  4,  illustrate  the  precept  here,  one  to  an- 
other—not to  the  priest,  as  Rome  insists.  The  Church  of 
England  recommends  in  certain  cases,  Rome  compels  coii- 
fession  in  all  cases.  Confession  is  desirable  in  the  case 
of  (1.)  wrong  done  to  a  neighbour  ;  (2.)  when  under  a  trou- 
bled conscience  we  ask  counsel  of  a  godly  minister  or 
friend  as  to  how  we  may  obtain  God's  forgiveness  and 
strength  to  sin  no  more,  or  when  we  desire  their  inter- 
cessory prayers  for  us  ("Pray  for  one  another"):  "Con- 
fession may  be  made  to  anyone  who  can  pray"  [Bengel]; 
(3.)  open  confession  of  sin  before  the  Church  and  the 
world,  in  token  of  penitence.  Not  auricular  confession, 
that  ye  may  be  healed— of  your  bodily  sicknesses.    Also 


that,  if  your  sickness  be  the  punishment  of  sin,  the  lat- 
ter being  forgiven  on  intercessory  pr.ayer,  "yt  may  be 
liealed"  of  the  former.  Also,  that  ye  may  be  healed  spir- 
itually, effectual — intense  and  fervent,  not  "  wavering" 
(ch,  1, 6),  [Beza.]  "When  energized'^  by  the  Spirit,  as 
those  were  who  performed  miracles.  [Hammond.]  Thia 
suits  tiie  collocation  of  the  Greek  words  and  the  sense 
well,  A  righteous  man's  praj'er  is  always  heard  gener- 
ally, but  his  particular  request  for  the  healing  of  anotiier 
was  then  likely  to  be  granted  when  he  was  one  possessing 
a  special  charism  of  the  Spirit.  Alford  translates,  "  Avail- 
eth  much  in  its  ivorking."  The  "righteous"  is  one  him- 
self careful  to  avoid  "faults,"  and  showing  his  faitli  by 
works  (ch,  2,  24),  17.  Ellas  ,  .  ,  lilxe  passions  as  we— 
tlierefore  it  cannot  be  said  that  he  was  so  raised  above  us 
as  to  afford  no  example  applicable  to  common  mortals 
like  ourselves,  prayed  earnestly  —  lit.,  prayed  with 
prayer :  Hebraism  for  prayed,  intensely.  Cf.  Luke  22.  15, 
"With  desire  I  have  desired,"  i.  e.,  earnestly  desired, 
AiiFORD  is  wrong  in  saying,  Elias'  prayer  tluit  it  might 
not  rain  "is  not  even  hinted  at  in  the  Old  Testament  his- 
tory," In  1  Kings  17. 1  it  is  plainly  implitd,  "  As  the  Lord 
God  of  Israel  li  veth,  before  ivhom  Island,  there  shall  not  be 
dew  nor  rain  these  years,  but  according  to  my  word."  His 
propliecy  of  the  fact  was  according  toa  Divine  intimation 
given  to  him  in  answer  to  prayer.  In  jealousy  for  God's 
honour  (1  Kings  19,  10),  and  being  of  one  mind  with  God 
in  ills  abliorrence  of  apostasy,  he  prayed  that  the  na- 
tional idolatry  should  be  punished  witli  a  national  judg- 
ment, drought;  and  on  Israel's  profession  of  repentance 
he  prayed  for  the  removal  of  the  visitation,  as  is  implied 
in  1  Kings  18,39-42;  cf,  Luke  4,  25.  tliree  years,  &c.— Cf.  1 
Kings  18.  1,  "The  third  year,"  viz.,  from  Elijah's  going  to 
Zarepliatli;  the  prophecy  (v.\)  was  prol)ably  about  five 
or  six  months  previously,  18.  prayed  .  ,  ,  and— »,  e,, 
and  so.  Mark  the  connection  between  tlie  prayer  and  its 
accomplishment,  licr  fruit — her  usual  and  due  fruit, 
heretofore  withheld  on  account  of  sin.  Three  and  a 
half  years  is  the  time  also  that  the  two  witnesses 
prophesy  who  "have  power  to  shut  and  open  heaven 
that  it  rain  not,"  19.  Tlie  blessing  of  reclaiming  an 
erring  sinner  by  the  mutual  consent  and  intercessory 
prayer  just  recommended,  do  err — more  lit.,  "be  led 
astray."  the  truth— the  Gospel  doctrine  and  precepts. 
one— lit.,  any;  as  "any"  before.  Everyone  ought  to  seek 
the  salvation  of  every  one.  [Bengel.]  30.  Let  him 
[the  converted]  know — for  his  comfort,  and  tlie  encour- 
agement of  others  to  do  likewise,  sliall  save— Future. 
The  salvation  of  the  one  so  converted  sliall  be  mani- 
fested hereafter,  shall  hide  a  multitude  of  sins — not 
his  own,  but  the  sins  of  the  converted.  Tlie  Greek 
verb  in  the  middle  voice  requires  tliis.  Proverbs  10.  12 
refers  to  charity  "covering"  the  sins  of  others  before 
men;  St,  James  to  one's  elfecting  by  the  conversion  of 
another  that  that  other's  sins  be  covered  before  God, 
viz.,  with  Christ's  atonement.  He  eflfects  tliis  by  making 
the  convert  partaker  in  the  Christian  covenant  far  the 
remission  of  all  sins.  Though  this  hiding  of  sins  was 
included  in  the  previous  "shall  save,"  St,  James  ex- 
presses it  to  mark  in  detail  the  greatness  of  the  bless- 
ing conferred  on  the  penitent  througli  the  converter's 
instrumentality,  and  to  incite  others  to  the  same  good 
deed. 


THE  FIRST  EPISTLE  GENERAL  OF     ' 

PETER. 

INTRODUCTION. 

Its  oenttineness  Is  attested  by  2  Peter  3, 1:  on  the  authority  of  2  Peter,  see  the  Iniroduciion.    Also  by  Polycakp 
On  Eusebius,  4. 14),  who,  in  writing  to  the  Philippians,  quotes  many  passages:  in  ch.  2.  he  quotes  1  Peter  1. 13,  21,  and 
494 


Introduction.  1   PETER.  Inlrodudiom 

8.  9;  In  ch.  5.,  1  Peter  2. 11.  Eusebius  says  of  Papias,  Ecclesiastical  History,  3.  39,  that  he,  too,  quotes  Peter's  First 
Epistle.  iREN^as  {HcBveses,  4.  9.  2)  expressly  mentions  it;  and  in  4.  IG.  5, 1  Peter  2. 16.  Clement  of  Alexandria, 
Stromata,  1.  3.,  p.  544,  quotes  1  Peter  2.  11, 12,  15,  16;  and  p.  562,  1  Peter  1,  21,  22;  and  4.,  p.  584, 1  Peter  3.  14-17;  and  p.  585, 1 
Peter  4.  12-14.  Origen  (in  Eusebius,  Ecclesiastical  History,  6.  25)  mentions  this  Epistle;  in  Homily  7,  on  Joshua,  vol. 
ii.,  p.  63,  he  mentions  both  Epistles;  and  Corament.  on  Psalm  3.,  and  on  John,  he  mentions  1  Peter  3.  18-21.  Tertul- 
LIAN,  Scorp.,  c.  12,  quotes  expressly  1  Peter  2.  20,  21;  and  ch.  14.,  1  Peter  2.  13, 17.  Eusebius  states  it  as  the  opinion  of 
those  before  him  that  this  was  among  the  universally  acknoiuledged  Epistles.  The  Peschito  Syriac  Version  contains  it. 
The  fragment  of  the  canon  called  Muratori's  omits  it.  Excepting  this,  and  the  Paulician  heretics,  who  rejected  it, 
all  ancient  testimony  is  on  its  side.  The  internal  evidence  is  equally  strong.  The  author  calls  himself  the  apostle 
Peter,  ch.  1.  1,  and  "a  witness  of  Christ's  sufferings,"  and  an  "elder,"  ch.  5. 1.  The  energy  of  the  style  harmonizes 
with  the  warmth  of  Peter's  character;  and,  as  Erasmus  says,  this  Epistle  is  full  of  apostolic  dignity  and  authority, 
and  is  worthy  of  the  leader  among  the  apostles. 

Peter's  Personal  History.— Simon,  or  Bimeon,  was  a  native  of  Bethsaida  on  the  Sea  of  Galilee,  son  of  Jonas  or 
JohH.  With  his  father  and  his  brother  Andrew  he  carried  on  trade  as  a  fisherman  at  Capernaum,  his  subsequent 
place  of  abode.  He  was  a  married  man,  and  tradition  represents  his  wife's  name  as  Concordia  or  Perpetua.  Clemens 
Alexandrinus  says  that  she  suffered  martyrdom,  her  husband  encouraging  her  to  be  faithful  unto  death,  "  Remem- 
ber, dear,  our  Lord."  His  wife's  mother  was  restored  from  a  fever  by  Christ,  He  was  brought  to  Jesus  by  his  brother 
Andrew,  who  had  been  a  disciple  of  John  the  Baptist,  but  was  pointed  to  the  Saviour  as  "the  Lamb  of  God"  by  his 
master.  Jesus,  on  first  beholding  him,  gave  him  the  name  by  which  chiefly  he  is  linown,  indicative  of  his  subsequent 
character  and  worlt  in  the  Church,  "Peter"  {Greek)  or  "Cephas"  (Aramaic),  a  stone.  He  did  not  join  our  Lord  finally 
until  a  subsequent  period.  The  le.ading  incidents  in  his  apostolic  life  are  well  known :  his  walking  on  the  troubled 
waters  to  meet  Jesus,  but  sinking  through  doubting;  his  bold  and  clear  acknowledgment  of  the  Divine  f)erson  and 
office  of  Jesus,  notwithstanding  the  difliculties  in  the  way  of  such  belief,  whence  he  was  then  also  designated  as  the 
stone,  or  rock;  but  his  rebuke  of  his  Lord  when  announcing  what  was  so  unpalatable  to  carnal  prejudices,  Christ's 
coming  passion  and  death;  his  passing  from  one  extreme  to  the  opposite,  in  reference  to  Christ's  offer  to  wash  his 
feet;  liis  self-confident  assertion  that  he  would  never  forsalce  his  Lord,  whatever  others  might  do,  followed  by  his 
base  denial  of  Christ  thrice  with  curses;  his  deep  penitence;  Christ's  full  forgiveness  and  prophecy  of  his  fai<.hful- 
ness  unto  death,  after  he  had  received  from  him  a  profession  of  "love"  as  often  repeated  as  his  previous  denial. 
These  incidents  illustrate  his  character  as  zealous,  pious,  and  ardently  attached  to  the  Lord,  but  at  tlie  same  time 
impulsive  in  feeling,  rather  than  calmly  and  continuously  steadfast.  Prompt  in  action,  and  ready  to  avow  his  con- 
victions boldly,  he  was  hasty  in  judgment,  precipitate,  and  too  self-confident  in  the  assertion  of  his  own  steadfast- 
ness; the  result  was  that,  though  lie  abounded  in  animal  courage,  liis  moral  courage  was  too  easily  overcome  by  fear 
of  man's  opinion.  A  wonderful  change  was  wrought  in  him  by  his  restoration  after  his  fall,  through  the  grace  of  his 
risen  Lord.  His  zeal  and  ardour  became  sanctified,  being  cliastened  by  a  spirit  of  unaffected  humility.  His  love  to 
tl-.e  Lord  was,  if  possible,  increased,  whilst  his  mode  of  manifesting  it  now  was  in  doing  and  suffering  for  His  name, 
ratiier  than  in  loud  protestations.  Thus,  wiien  imprisoned  and  tried  before  the  Sanhedrim  for  preaching  Christ,  he 
boldly  avowed  his  determination  to  continue  to  do  so.  He  is  well  called  "  the  mouth  of  the  apostles."  His  faithful- 
ness led  to  his  apprehension  by  Herod  Agrippa,  with  a  view  to  his  execution,  from  wliicli,  however,  lie  was  delivered 
by  the  angel  of  the  Lord. 

After  tiie  ascension  lie  took  the  lead  in  the  Church;  and  on  the  descent  of  the  Holy  Spirit  at  Pentecost,  he  exer- 
cised the  designed  power  of  "tlie  keys"  of  Christ's  kingdom,  by  opening  the  door  of  the  Church,  in  preaching,  for  the 
admission  of  tliousands  of  Israelites;  and  still  more  so  in  opening  (in  obedience  to  a  special  revelation)  an  entrance 
to  the  "devout"  (i.  e.,  Jewish  proselyte  from  heathendom)  Gentile,  Cornelius:  the  forerunner  of  the  harvest  gathered 
in  from  tdoia/rot«  Gentiles  at  Antiocli.  This  explains  in  wliat  sense  Christ  used  as  to  him  the  words,  "Upon  this 
rock  I  will  build  my  Church,"  viz.,  on  the  preacliing  of  Christ,  tlie  true  "Rock,"  by  connection  with  whom  only  he 
was  given  the  designation:  a  title  shared  in  common  on  the  same  grounds  by  the  rest  of  the  apostles,  as  the  first 
founders  of  the  Church  on  Christ,  "  the  chief  cvorner-stone."  A  name  is  often  given  in  Hebrew,  not  that  the  person  is 
actually  the  thing  itself,  but  lias  some  special  relation  to  it;  as  Elijaii  means  Mighty  Jehovah,  so  Simon  is  called  Peter 
"  the  rock,"  not  that  he  is  so,  save  by  connection  with  Jesus,  the  only  true  Rock  (Isaiali  28.  16;  1  Corintliians  3. 11). 
As  subsequently  lie  identified  lilmself  with  "Satan,"  and  is  tlierefore  called,  so,  in  the  same  way,  by  his  clear  con- 
fession of  Christ,  the  Rock,  he  became  identified  witli  Him,  and  is  accordingly  so  called.  It  is  certain  that  there  is 
no  instance  on  record  of  Peter's  having  ever  claimed  or  exercised  supremacy;  on  the  contiary,  lie  is  represented  as 
sent  by  the  apostles  at  Jerusalem  to  confirm  tlie  Samaritans  baptized  l)y  Philip  the  deacon  ;  again  at  the  council  of 
Jerusalem,  not  he,  but  James  tlie  president,  or  leading  bisiiop  in  the  Churdi  of  that  city,  pronounced  tlie  authorita- 
tive decision:  Acts  15. 19,  "My  sentence  is,"  etc.  A  kind  of  primacy,  doubtless  (though  certainly  not  supremacy),  was 
given  him  on  the  ground  of  his  age,  and  prominent  earnestness,  and  boldness  in  taking  tlie  lead  on  many  import- 
ant occasions.  Hence  lie  is  called  "first"  in  enumerating  the  apostles.  Hence,  too,  arise  the  phrases,  "Peter  and 
the  Eleven,"  "Peter  and  the  rest  of  tlie  apostles;"  and  Paul,  in  going  up  to  Jerusalem  after  his  conversion,  went  to 
see  Peter  in  particular. 

Once  only  lie  again  betrayed  the  same  spirit  of  vacillation  through  fear  of  man's  reproach  which  had  caused  his 
denial  of  liis  Lord.  Though  at  the  Jerusalem  council  he  advocated  tlic  exemption  of  Gentile  converts  from  the 
ceremonial  observances  of  tlie  law,  yet  lie,  after  having  associated  in  closest  intercourse  with  the  Gentiles  at  Antioch, 
withdrew  from  them,  through  dread  of  the  prejudices  of  his  Jewish  brethren  who  came  from  James,  and  timidly 
dissembled  his  conviction  of  the  religious  equality  of  Jew  and  Gentile;  for  this  Paul  openly  withstood  and  rebuked 
him :  a  plain  refutation  of  his  alleged  supremacy  and  infallibility  (except  where  specially  inspired,  as  in  writing  his 
Epistles).  In  all  other  cases  he  showed  himself  to  be,  indeed,  as  Paul  calls  him,  "a  pillar."  Subsequently  we  find 
him  in  "Babylon,"  whence  he  wrote  this  First  Epistle  to  the  Israelite  believers  of  the  dispersion,  and  tlie  Gentile 
Christians  united  In  Christ,  in  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bitlij'ula. 

Jerome  {De  Scripiorum  Ecclesiasticorum,  l.)states  that  "  Peter,after  having  been  bishop  of  Antioch,  and  after  having 
preached  to  the  believers  of  the  circumcision  in  Poujus,  <fcc.  [plainly  inferred  from  ch.  1. 1],  in  tlie  second  year  of  Clau- 
dius went  to  Rome  to  refute  Simon  Magus,  and  for  twenty-five  years  there  held  the  episcopal  cliair,  down  to  the  la.st  year 
of  Nero,  t,e.,  the  14th,  by  whom  he  was  crucified  witli  his  head  downwards,  declaring  himself  unworthy  to  be  crucified 
hs  bis  Lord,  and  waa  buried  in  the  Vatican,  near  the  triumphal  way."    Eusebius,  Chron.  Ann.  3,  also  asserts  his  epis- 

495 


Introduction.  1  PETER.  Introduction. 

copate  at  Antioch ;  his  assertion  that  Peter  founded  that  Church  contradicts  Acts  11. 19-22.  His  Journey  to  Rome  to 
oppose  Simon  Magus  arose  from  Justin's  story  of  the  statue  found  at  Rome  (really  the  statue  of  the  Sabine  go<l,  Semo 
i^ncus,  or  Hercules,  mistaken  as  if  Simon  Magus  were  worshipped  by  that  name,  "Simoni  DeoSancto;"  found  in  the 
Tiber  in  1574,  or  on  an  island  in  the  Tiber  in  1602),  combined  with  the  account,  Acts  8.  9-21.  The  twenty-five  years' 
bishopric  is  chronologically  impossible,  as  it  would  make  Peter,  at  the  interview  with  Paul  at  Antioch,  to  have  been 
then  lor  some  years  bishop  of  Rome!  His  crucifixion  is  certain  from  Christ's  prophecy,  John  21. 18, 19.  Dionysius 
OF  Corinth  (in  Evskbixjs,  Bcclesiaslical  Histor}/,  2.  23)  asserted  in  an  epistle  to  the  Romans  that  Paul  and  Peter  planted 
both  the  Roman  and  Corinthian  churches,  and  endured  martyrdom  in  Italy  at  the  same  time.  SoTertcllian,  Con- 
tra Marcion,  4.  5,  and  Prcescriptio Hcereticorum,  c.  36,  38.  Also  Caius,  the  presbyter  of  Rome,  in  Eusebius,  Ecclesiastical 
HUlory,  2. 2.5,  asserts  that  some  memorials  of  their  martyrdom  were  to  be  seen  at  Rome  on  the  road  to  Ostia.  So  Eusk- 
BIUS,  Ecclesinstical  History,  2.  2.5,  and  Demonslratio  Evangelicce,  3.  116.  So  LACTANTias,  De  Mortibus  Persecuiorum,  c.  2. 
Many  of  the  details  are  palpably  false ;  whether  the  whole  be  so  or  not  is  dubious,  considering  the  tendency  to  con- 
centrate at  Rome  events  of  interest.  [Alfokd.]  What  is  certain  is,  that  Peter  was  not  there  before  the  writing  of 
the  Epistle  to  the  Romans  (58  a.  d.),  otherwise  he  must  have  been  mentioned  in  it;  nor  during  Paul's  first  imprison- 
ment at  Rome,  otherwise  he  would  have  been  mentioned  in  some  one  of  Paul's  many  other  Epistles  written  from 
Rome;  nor  during  Paul's  second  Imprisonment,  at  least  when  he  was  writing  the  Second  Epistle  to  Timothy,  Just 
before  his  martyrdom.  He  may  have  gone  to  Rome  after  Paul's  death,  and,  as  common  tradition  represents,  been 
imprisoned  in  the  Mamertlne  dungeon,  and  crucified  on  the  Janiculum,  on  the  eminence  of  St.  Pietro  in  Montorio, 
and  his  remains  deposited  under  the  great  altar  in  the  centre  of  the  famous  basilica  of  St.  Peter.  Ambrose,  Ep.  33, 
Ed.  Paris,  1586,  p.  1022,  relates  that  St.  Peter,  not  long  before  his  death,  being  overcome  by  the  solicitations  of  his  fel- 
low-Christians to  save  himself,  was  flying  from  Rome  when  he  was  met  by  our  Lord,  and  on  asking,  "  Lord,  whither 
goest  thoa?"  received  the  answer,  "  I  go  to  be  crucified  afresh."  On  this  he  returned  and  joyfully  went  to  martyr- 
dom. The  church  called  "Domine  quo  vadis,"  on  the  Appian  Way,  commemorates  the  legend.  It  is  not  unlikely 
that  th(i  whole  tradition  is  built  on  the  connection  which  existed  between  Paul  and  Peter.  As  Paul,  "  the  apostle  of 
the  uncircumclsion,"  wrote  Epistles  to  Galatia,  Ephesus,  and  Colosse,  and  to  Philemon  at  Colosse,  making  the  Gen- 
tile Chi  istians  the  persons  prominently  addressed,  and  the  Jewish  Christians  subordinately  so;  so,  vice  versa,  Peter, 
"the  a)>ostle  of  the  circumcision,"  addressed  the  same  churches,  the  Jewish  Christians  in  them  primarily,  and  the 
Gentili.  Christians  also,  secondarily. 

To  WHOM  HE  addresses  THIS  EPISTLE.— The  heading, ch.  1. 1,  "to  the  elect  strangers  (spiritually  pilgrims)  of  the 
disperswn"  (Greek),  clearly  marks  the  Christians  of  the  Jewish  dispersion  as  prominently  addressed,  but  still  including 
also  Gtntile  Christians  as  grafted  into  the  Cliristian  Jewish  stock  by  adoption  and  faith,  and  so  being  part  of  the  true 
Israel ,  ch.  1.  14;  2,  9, 10;  3.  6;  and  4.  3,  clearly  prove  this.  Thus  he,  the  apostle  of  the  circumcision,  sought  to  unite  in 
oneCarlst  Jew  and  Gentile,  promoting  thereby  the  same  work  and  doctrine  as  Paul  the  apostle  of  the  uncircumclsion. 
The  \  lovinces  are  named  by  Peter  in  the  heading  in  the  order  proceeding  from  north-east  to  south  and  west.  Pontus 
was  I  ae  country  of  the  Christian  Jew  Aquila.  To  Galatia  Paul  paid  two  visits,  founding  and  confirming  churches. 
Crescens,  his  companion,  went  there  about  the  time  of  Paul's  last  imprisonment.  Just  before  his  martyrdom.  An- 
cyra  was  subsiquently  its  ecclesiastical  metropolis.  Men  of  Cappadocia,  as  well  as  of  "Pontus"  and  "Asia,"  were 
among  the  he.'irers  of  Peter's  effective  sermon  on  the  Pentecost  whei-eon  the  Spirit  descended  on  the  Church;  these 
probably  broi>ght  home  to  their  native  land  the  first  tidings  of  the  Gospel.  Proconsular  "Asia"  included  Mysia, 
Lydia,  Caria,  I'hrygia,  Pisldia,  and  Lycaonla,  In  Lycaouia  were  the  churches  of  Iconium,  founded  by  Paul  and  Bar- 
nabas; of  Lystra,  Timothy's  birth-place,  where  Paul  was  stoned  at  the  Instigation  of  the  Jews;  and  of  Derbe,  the 
birth-place  oCGaius,  or  Cains.  In  Pisidia  was  Antioch,  where  Paul  was  the  instrument  of  converting  many,  but  was 
driven  out  by  the  Jews.  In  Caria  was  Miletus,  containing  doubtless  a  Christian  Church.  In  Phrygia,  Paul  preached 
both  times  when  visiting  Galatia  in  its  neighbourhood,  and  in  it  were  the  churches  of  Laodicea,  Hierapolis,  and 
Colosse,  of  which  last  Church  Philemon  and  Onesimus  were  members,  and  Archippus  and  Epaphras  leaders.  In 
Lydia  was  the  Philadelphlan  Church,  favourably  noticed  Revelation  3.  7,  &c. ;  that  of  Sardis,  the  capital,  and  of  Thy- 
atira,  and  of  Ephesus,  founded  by  Paul,  and  a  scene  of  the  labours  of>  Aquila  and  Prlscllla  and  Apollos,  and  subse- 
quently of  more  than  two  whole  years'  labour  of  Paul  again,  and  subsequently  censured  for  falling  from  its  first  love 
in  Revelation  2.  4.  Smyrna  of  Ionia  was  in  the  same  quarter,  and  as  one  of  the  seven  churches  receives  unqualified 
praise.  In  Mysia  was  Pergamos.  Troas,  too,  is  known  as  the  scene  of  Paul's  preaching  and  raising  Eutychus  to  life, 
and  of  his  subsequently  staying  for  a  time  with  Carpus.  Of  "  Bithynia,"  no  Church  is  expressly  named  in  Scripture 
elsewhere.  When  Paul  at  an  earlier  period  "assayed  to  go  into  Bithynia,"  the  Spirit  suflfered  him  not.  But  after- 
wards, we  infer  from  ch.  1. 1,  the  Spirit  did  impart  the  Gospel  to  that  country,  possibly  by  Peter's  ministry.  In  gov- 
ernment, these  several  churches,  it  appears  from  this  Epistle  (ch,  5. 1,  2,  "feed,"  «fec.),  were  much  in  the  same  state  as 
When  Paul  addressed  the  Ephesian  "  elders"  at  Miletus  (Acts  20.  17,  28,  "feed")  in  very  similar  language ;  elders  or 
presbyter-bishops  ruled,  wliilst  the  apostles  exercised  the  general  superintendence.  They  were  exposed  to  persecu- 
tions, though  apparently  not  systematic,  but  rather  annoyances  and  reproach  arising  from  their  not  Joining  their 
heathen  neighbours  in  riotous  living,  into  which,  however,  some  of  them  were  in  danger  of  falling.  The  evils  which 
existed  among  themselves,  and  which  are  therefore  reproved,  were  ambition  and  lucre-seeking  on  the  part  of  the 
presbyters  (ch.  5.  2,  3),  evil  thoughts  and  words  among  the  members  in  general,  and  a  want  of  sympathy  and  gener- 
osity tt<wards  one  another. 

His  OBJECT  seems  to  be,  by  the  prospect  of  their  heavenly  portion  and  by  Christ's  example,  to  alTord  consolation 
to  the  persecuted,  and  prepare  them  for  a  greater  approaching  ordeal,  and  to  exhort  all,  husbands,  wives,  servants, 
presbyters,  and  people,  to  a  due  discharge  of  relative  duties,  so  as  to  give  no  handle  to  the  enemy  to  reproach  Chris- 
tianity, but  rather  to  win  them  to  it,  and  so  to  establish  them  in  "  the  true  grace  of  God  wherein  they  stand"  (ch.  5. 
12).  See,  however,  ?io<e  there,  on  the  oldest  reading.  Alford  rightly  argues,  that  "exhorting  and  testifying"  there, 
refer  to  Peter's  exhortations  throughout  the  Epistle  grounded  on  testimony  which  he  bears  to  the  Gospel  truth,  already 
well  known  to  his  readers  by  the  teaching  0/  Paul  in  those  churches.  They  were  already  introduced  into  (so  the  Greek,  ch. 
5. 12)  this  grace  of  God  as  their  safe  standing-ground,  Cf.  1  Corinthians  15.  1,  "  I  declare  unto  you  the  Gospel  u^erein  ye 
stand."  Therefore  he  does  not.  In  this  Epistle,  set  forth  a  complete  statement  of  this  Gospel  doctrine  of  grace,  but 
falls  back  on  it  as  already  known.  Cf.  ch.  1.  8, 18,  "  Ye  know ;"  3.  15 ;  2  Peter  3. 1.  Not  that  Peter  servilely  copies  the 
style  and  mode  of  teaching  of  Paul,  but  as  an  independent  witness  in  his  own  style  attests  tlie  same  truths.  We 
may  divide  the  Epistle  into  (I.)  The  inscription  (ch.  1.1,2).  (II.)The  stining-up  of  a  pure  feeling  In  believers  as  born 
496 


IrUroduclion.  1   PETER.  Introduaum. 

again  of  God.  By  the  motive  of  hope  to  which  God  has  regenerated  us  (v.  3-12);  bringing  fortli  tlie  fruit  oi  faith,  con- 
sidering the  costly  price  paid  for  our  redemption  from  sin  (v.  1-^21).  Being  purified  by  the  Spirit  unto  love  of  tlie 
brethren  as  begotten  of  God's  eternal  word,  as  spiritual  priest-kings,  to  whom  alone  Christ  is  precious  {v.  22,  ch.  2. 
10);  after  Christ's  example  in  sufl'ering,  maintaining  a  good  conversutioix  in  every  relation  {v.  10,  ch.  3. 14),  and  a  good 
profession  of  faith  as  having  in  View  Christ's  once-offered  sacrifice,  and  His  future  coming  to  judgment  (v.  15,  ch.  4. 
11);  and  exhibiting  patience  in  adversity,  as  looking  for  future  glorification  with  Christ,  (1.)  in  general  as  Christians,  v. 
12-19;  (2.)  each  in  his  own  sphere,  ch.  5. 1-11.  "  Th(^  title  '  Beloved'  marks  the  separation  of  the  second  part  from  the 
first,  ch.  2. 11;  and  of  the  third  part  from  the  second,"  ch.  4. 12.  [Bengel.]    (III.)  The  conclusion. 

Time  and  Place  of  Writing. — It  was  plainly  before  the  open  and  systematic  persecution  of  the  later  years  of  Nero 
had  begun.  That  this  Epistle  was  written  after  Paul's  Epistles,  even  those  written  during  his  imprisonment  at  Rome, 
ending  in  a.  d.  63,  appears  from  the  acquaintance  which  Peter  in  this  Epistle  shows  he  has  with  them.  Cf.  ch.  2. 13 
with  1  Timothy  2. 2-4;  2. 18  with  Ephesians  6.  5;  1.2  with  Ephesians  1.  4-7;  1.3  with  Ephesians  1.3;  1. 14  with  Romans 
12.2;  2. 6-10  with  Romans  9. 32, 33 ;  2. 13  with  Romans  13. 1-4;  2. 16  with  Gala tians  5.13;  2.18  with  Ephesians  6.5;  3.1  with 
Ephesians  5. 22;  3. 9  with  Romans  12. 17 ;  4. 9  with  Philippians  2. 14  and  Romans  12. 13  and  Hebrews  13.  2;  4. 10  with  Ro- 
mans 12.  6-8;  S.lwith  Romans  8.18;  5.5  with  Ephesians  5.21;  Philippians  2. 3,  5-S;  5.  8  with  1  Thessalonians  5. 6;  5. 14 
■with  1  Corinthians  16. 20.  Moreover,  in  ch.  5. 13,  Mark  is  mentioned  as  with  Peter  in  Babylon.  This  must  have  been 
after  Colosslans  4. 10  (a.  d.  61-63),  when  Mark  was  with  Paul  at  Rome,  but  intending  to  go  to  Asia  Minor.  Again,  in 
2  Timothy  4. 11  (A.  d.  67  or  68),  Mark  was  in  or  near  Ephcsus,  in  Asia  Minor,  and  Timothy  is  told  to  bring  him  to  Rome. 
So  that  it  is  likely  it  was  after  this,  viz.,  after  Paul's  martyrdom,  that  Mark  joined  Peter,  and  consequently  that  this 
Epistle  was  written.  It  is  not  likely  that  Peter  would  have  entrenched  on  Paul's  field  of  labour,  the  churches  of  Asia 
Minor,  during  Paul's  lifetime.  The  death  of  the  apostle  of  the  uncircumcision,  and  tlie  consequent  need  of  some  one 
to  follow  up  his  teachings,  probably  gave  occasion  to  the  testimony  given  by  Peter  to  the  same  churches,  collectively 
addressed,  in  behalf  of  the  same  truth.  The  relation  in  which  the  Pauline  Gentile  churclies  stood  towards  the  apos- 
ties  at  Jerusalem  favours  this  view.  Even  th'e  Gentile  Christians  would  naturally  look  to  the  spiritual  fathers  of  the 
Churfch  at  Jerusalem,  the  centre  whence  the  Gospel  had  emanated  to  them,  for  counsel  wherewith  to  meet  the  pre- 
tensions of  Judaizing  Christians  and  heretics;  and  Peter,  always  prominent  among  the  apostles  in  Jerusalem,  would 
even  when  elsewhere  feel  a  deep  interest  in  them,  especially  when  they  were  by  death  bereft  of  Paul's  guidance. 
BiRKS,  Horce  Evangelicce,  suggests  that  false  teachers  may  have  appealed  from  Paul's  doctrine  to  that  of  James  and 
Peter.  Peter  then  would  naturally  write  to  confirm  the  doctrines  of  grace,  and  tacitly  show  there  was  no  diflerence 
between  his  teaching  and  Paul's.  Birks  prefers  dating  the  Epistle  A.  d.  58,  after  Paul's  second  visit  to  Galatia,  when 
Silvanus  was  with  him,  and  so  could  not  have  been  with  Peter  (A.  d.  54),  and  before  his  imprisonment  at  Rome,  when 
Mark  was  with  hlra,  and  so  could  not  have  been  with  Peter  (a.  d.  62);  perhaps  when  Paul  was  detained  at  CfBsarea, 
and  so  debarred  from  personal  intercourse  with  those  churches.  I  prefer  the  view  previously  stated.  This  sets  aside 
the  tradition  that  Paul  and  Peter  suffered  martyrdom  together  at  Rome.  Origen  and  Eusebius'  statement  that 
Peter  visited  the  churches  of  Asia  in  person  seems  very  probable. 

The  Place  of  writing  was  doubtless  Babylon  on  the  Euphrates  (ch.  5. 13).  It  is  most  improbable  that  in  the  midst 
of  writing  matter-of-fact  communications  and  salutations  in  a  remarkably  plain  Epistle,  the  symbolical  language 
of  prophecy  (viz.,  "  Babylon"  for  Rome)  should  be  used.  Josephus,  Antiquities,  15.  2,  2;  3. 1,  states  that  there  was  a  great 
multitude  of  Jews  in  the  Chaldean  Babylon  ;  it  is  therefore  likely  that  "  the  apostle  of  the  circumcision"  would  at  some 
time  or  other  visit  them.  Some  have  maintained  that  the  Babylon  meant  was  in  Egypt,  for  that  Mark  preached  in 
and  around  Alexandria  after  Peter's  death,  and  therefore  it  is  likely  he  did  so  along  with  that  apostle  in  the  same  re- 
gion previously.  But  no  mention  elsewhere  in  Scripture  is  made  of  this  Egyptian  Babylon,  but  only  of  the  Chaldean 
one.  And  though  towards  the  close  of  Caligula's  reign  a  persecution  drove  the  Jews  thence  to  Seleucia,  and  a  plague 
five  years  after  still  further  thinned  their  numbers,  yet  this  does  not  preclude  their  return  and  multiplication  during 
the  twenty  years  that  elapsed  between  the  plague  and  the  writing  of  the  Epistle.  Moreover,  the  order  in  which  the 
countries  are  enumerated,  from  north-east  to  south  and  west.  Is  such  as  would  be  adopted  by  one  writing  from  the 
Oriental  Babylon  on  the  Euphrates,  not  from  Egypt  or  Rome.  Indeed,  Cosmas  Indicopleustes,  in  the  sixth  century, 
understood  the  Babylon  meant  to  be  outside  the  Roman  empire.  Silvanus,  Paul's  companion,  became  subsequently 
Peter's,  and  was  the  carrier  of  this  Epistle. 

Style. — Fervour  and  practical  trutli,  rather  than  logical  reasoning,  are  the  characteristics  of  this  Epistle,  as  they 
•were  of  Its  energetic,  warm-hearted  writer.  His  familiarity  with  Paul's  Epistles  shown  in  the  language  accords  with 
what  we  should  expect  from  the  fact  of  Paul's  having  "communicated  the  Gospel  which  he  preached  among  the  Gen- 
tiles" (as  revealed  specially  to  him)  to  Peter  among  others  "of  reputation."  Individualities  occur,  such  as  baptism, 
"the  answer  of  a  good  conscience  toward  God"  (ch.  4. 21);  "consciousness  of  God"  (GV<?efc),  ch.  2. 19,  as  a  motive  for 
enduring  sufferings;  "living  hope"  (ch.1.3);  "an  inheritance  incorruptible,  undefiled,  and  that  fadeth  not  away" 
(ch.  1.  4);  "kiss  of  charity"  (ch.5. 14).  Christ  is  viewed  less  in  relation  to  His  past  sufferings  than  as  at  present  exalted 
and  hereafter  to  be  manifested  in  all  His  majesty.  Glory  and  fiope  are  prominent  features  in  this  Epistle  (ch.  1.8),  so 
much  so  that  Weiss  entitles  him  "  tlie  apostle  of  hope."  The  realization  of  future  bliss  as  near  causes  him  to  regard 
believers  as  but  "strangers"  and  "sojourners"  here.  Cliastened  fervour,  deep  humility,  and  ardent  love  appear,  just  as 
we  should  expect  from  one  who  had  been  so  graciously  restored  after  his  grievous  fall.  "  Being  converted,"  he  truly 
does  "strengthen  his  brethren."    His  fervour  shows  itself  In  often  repeating  the  same  thought  In  similar  words. 

In  some  passages  he  shows  fhmiliarity  with  the  Epistle  of  James,  the  apostle  of  especial  weight  with  the  Jewish 
legalizing  party,  whose  inspiration  he  thus  confirms  (cf.  ch.  1.  6,  7  with  James  1.2,3;  1.24  with  James  1.10;  2.1  witli 
James  1.21;  4. 8  with  James  5.20,  both  quoting  Proverbs  10.12;  5. 5  with  James  4. 6,  both  quoting  Proverbs  3.34).  In 
most  of  these  cases  Old  Testament  quotations  are  the  common  ground  of  both.  "Strong  susceptibility  to  outward 
impressions,  liveliness  of  feeling,  dexterity  in  handling  subjects,  dispose  natures  like  that  of  Peter  to  repeat  afresh 
the  thoughts  of  others."    [Steioer.] 

The  diction  of  this  Epistle  and  of  his  speeches  In  Acts  Is  very  similar :  an  undesigned  coincidence,  and  so  a  mark 
of  genuineness  (cf.ch.  2.7  with  Acts  4. 11;  1. 12  with  Acts  5.  32;  2.  24  wi th  Acts  5. 30 ;  10.39;  5.1  with  Acts  2.32;  3.15;  1.10 
with  Acts  3. 18;  10.43;  1.21  with  AcU  3. 15;  10.40;  4.5  with  Acts  10.42;  2.  24  with  Acts  3. 19,  26). 

There  Is,  too,  a  recurrence  to  the  language  of  the  Lord  at  the  last  Interview  after  His  resurrection,  recorded  in  John 
21.  Cf.  "  the  Shepherd  .  .  ,  of  . .  .  souls,"  ch.  2.  2.5;  "  Feed  the  flock  of  God,"  "  the  chief  Shepherd,"  ch.  5.  2,  4,  with  John 
21. 15-17;  "Feed  my  sheep  .  •  .  lambs;"  also  "  Whom  ...  ye  love,"  oh. 1.8;  2,7,  with  John  21. 15-17;  "Lovest  thou  me?" 
79  497 


The  Apostle  Blesses  God 


1  PETER  I. 


for  His  Manifold  Spiritual  Gracei. 


and  2  Peter  1. 14,  with  John  21. 18, 19.  Wiesinger  well  says,  "  He  who  In  loving  impatience  cast  himself  into  the  se» 
to  meet  the  Lord,  is  also  the  man  who  most  earnestly  testifies  to  the  hope  of  his  return ;  lie  who  dated  his  own  faith 
from  the  sufferings  of  his  Master,  is  never  weary  in  holding  up  the  suffering  form  of  the  Lord  before  his  readers  to 
comfort  and  stimulate  them;  he  before  whom  the  death  of  a  martyr  is  in  assured  expectation,  is  the  man  who,  in  the 
greatest  variety  of  aspects,  sets  forth  the  duty,  as  well  as  the  consolation,  of  suffering  for  Christ;  as  a  rock  of  the 
Church  he  grounds  his  readers  against  the  storm  of  present  tribulation  on  the  true  Rock  of  ages." 


CHAPTER   I. 

Ver.  1-25.  Address  to  "rtiE  EiiECTED  of  the  Godhead  : 
Thanksgiving  for  the  Living  Hope  to  which  we  are 
Begotten,  Producing  Joy  amidst  Sufferings:  This 
Salvation  an  Object  of  Deepest  Interest  to  Proph- 
ets AND  to  Angels:  Its  Costly  Price  a  Motive  to 
Holiness  and  Love,  as  we  are  Born  again  of  the 
Ever-abiding  Word  of  God.  l.  Peter— G?reeA;  form  of 
Cephas,  man  of  rock,  an  apostle  of  Jesus  Clirlst— "He 
who  preaches  otherwise  than  as  a  messenger  of  Christ,  is 
not  to  be  heard;  if  he  preach  as  such,  then  it  is  all  one 
as  if  thou  didst  hear  Christ  speaking  in  thy  presence." 
[Luther.]  to  the  strangers  scattered— ?i«.,  "  sojourners 
of  the  dispersion ;"  only  in  John  7. 35  and  .lames  1. 1,  in  New 
Testament,  and  LXX.,  Psalm  147.  2,  "the  outcasts  of 
Israel;"  the  designation  peculiarly  given  to  the  Jeivs  in 
their  dispersed  state  throughout  the  world  ever  since  the 
Babylonian  captivity.  These  he,  as  the  apostle  of  the 
circumcision,  primarily  addresses,  but  not  in  the  limited 
temporal  sense  only;  he  regards  tlieir  temporal  condition 
as  a  shadow  of  their  spiritual  calling  to  be  strangers  and 
pilgrims  on  earth,  looking  for  the  heavenly  Jerusalem  as 
their  home.  So  the  Gentile  Christians,  as  the  spiritual 
Israel,  are  included  secondarily,  as  having  the  same  high 
calling.  He  (ch.  1. 14;  2. 10 ;  4. 3)  plainly  refers  to  Christian 
Gentiles  (cf.  v.  17;  ch.  2.  11).  Christians,  if  they  rightly 
consider  their  calling,  must  never  settle  themselves  here, 
but  feel  themselves  travellers.  As  the  Jews  in  their  dis- 
persion diffused  through  the  nations  the  knowledge  of  the 
one  God,  preparatory  to  Christ's  first  advent,  so  Chris- 
tians, by  their  dispersion  among  the  unconverted,  diffuse 
the  knowledge  of  Christ,  preparatory  to  His  second  ad- 
vent. "  The  children  of  God  scattered  abroad"  constitute 
one  whole  in  Christ,  who  "gathers  them  together  in  one," 
now  partially  and  in  Spirit,  hereafter  perfectly  and  vis- 
ibly. "Elect,"  in  the  Greek  order,  comes  before  "strang- 
ers;" elect,  in  relation  to  heaven,  strangers,  in  relation  to 
the  earth.  The  election  here  is  that  of  individuals  to 
eternal  life  by  the  sovereign  grace  of  God,  as  the  sequel 
shows.  "While  each  is  certified  of  his  own  election  by 
the  Spirit,  he  receives  no  assurance  concerning  others, 
nor  are  Ave  to  be  too  inquisitive  [John  21.21,22];  Peter 
numbers  them  among  the  elect,  as  they  carried  the  ap- 
pearance of  having  been  regenerated."  [Calvin.]  He 
calls  the  wliole  Church  by  tiie  designation  strictly  belong- 
ing only  to  the  better  portion  of  them.  [Calvin.]  The 
election  to  hearing,  and  that  to  eternal  life,  are  distinct. 
Realization  of  our  electiou  is  a  strong  motive  to  holiness. 
Tiie  minister  invites  all,  yet  does  not  hide  the  truth  that 
In  none  but  the  elect  will  tlie  preaching  effect  eternal 
blessing.  As  the  chief  fruit  of  exhortations,  and  even  of 
threatenings,  redounds  to  "the  elect;"  therefore,  at  the 
outset,  Peter  addresses  them.  Steiger  translates.  To  "  the 
elect  pilgrims  who  form  the  disper.sion  in  Pontus,"  &c. 
The  order  of  the  provinces  is  that  in  which  they  would  be 
viewed  by  one  writing  from  the  east  from  Babylon  (ch.  5. 
13);  from  north-east  southwards  to  Galatia,  south-east  to 
Cappadocia,  then  Asia,  and  back  to  Blthynia,  west  of 
Pontus.  Contrast  the  order.  Acts  2.  9.  He  now  was  min- 
istering to  those  sam«  peoples  as  he  preached  to  on  Pen- 
tecost: "Parthians,  Medes,  Elamites, dwellers  in  Mesopo- 
tamia and  Judea,"  t.  e.,  the  Jews  now  subject  to  the 
Parthians,  whose  capital  was  Babylon,  where  he  laboured 
in  person;  "dwellers  in  Cappadocia,  Pontus,  Asia,  Phry- 
gia,  Bithynia,"  the  Asiatic  dispersion  derived  from 
Babylon,  whom  he  ministers  to  by  letter.  2.  Foreknoiv- 
leage— foreordaining  love  (v.  20),  inseparable  from  God's 
foreknowledge,  the  origin  fj-om  which,  and  pattern  accord- 
ing to  which,  election  takes  place.  Acts  2.  23,  and  Romans 
498 


11.  2,  prove  "foreknowledge"  to  be  foreordinalion.  God's 
foreknowledge  is  not  the  perception  of  any  ground  of 
action  out  of  himself;  still  in  it  liberty  is  comprehended, 
and  all  absolute  constraint  debarred.  [Anselx  in 
Steiger.]  For  so  the  Son  of  God  was  "foreknown"  (so 
the  Greek  for  "foreordained,"  v.  20)  to  be  the  sacrificial 
Lamb,  not  against,  or  without  His  will,  but  His  will  rested 
in  tlie  will  of  the  Father;  tliis  includes  self-conscious 
action ;  nay,  even  cheerful  acquiescence.  The  Hebrew  and 
Greek  "know"  include  approval  and  acknowledging  as 
one's  own.  The  Hebrew  marks  the  oneness  of  loving  and 
clioosing,  by  having  one  word  for  both,  Bachar  (LXX., 
Greek,  hairetizo).  Peter  descends  from  the  eternal  "elec- 
tion" of  God  through  the  ne^v  birth,  to  the  believer's  "  sanc- 
tification,"  that  from  this  he  might  again  raise  them 
through  the^consideration  of  their  new  birth  to  a  "living 
hope"  of  the  heavenly  "inheritance"  [Heidegger.]  The 
Divine  three  are  introduced  in  their  respective  functions 
in  redemption.  tlxrovisVk.— Greek,  "in;"  the  element  in 
which  we  are  elected.  The  "election"  of  God  realized 
and  manifested  itself  "in"  their  sanctiflcation.  Believers 
are  "sanctified  through  the  offering  of  Christ  once  for 
all"  (Hebrews  10.  10).  "Thou  must  believe  and  know  that 
thou  art  holy;  not,  however,  through  thine  own  piety, 
but  througli  the  blood  of  Christ."  [Luther.]  This  is  the 
true  sanctification  of  the  Spirit,  to  obey  the  Gospel,  to 
trust  in  Christ.  [Bullinger.]  sanctlflcatlon-the  Spirit's 
setting  apart  of  the  saint  as  consecrated  to  God.  TJie  ex- 
ecution of  God's  choice  (Galatians  1.  4).  God  the  Father 
gives  us  salvation  by  gratuitous  election ;  the  Son  earns  It 
by  His  blood-shedding;  the  Holy  Spirit  applies  the  merit 
of  the  Son  to  the  soul  by  the  Gospel  word.  [Cala'in.]  Cf. 
Numbers  6. 24-26,  the  Old  Testament  triple  blessing,  unto 
o1>edience — the  result  or  end  aimed  at  by  God  as  respects 
us,  the  obedience  which  consists  in  faith,  and  that  which 
flows  from  faith;  "obeying  the  truth  through  the  Spirit" 
{v.  22).  Romans  1.  5,  "obedience  to  the  faith,"  and  obedi- 
ence the  fruit  of  faith,  sprinkling,  <tc.— not  in  justifi- 
cation through  the  atonement  once  for  all,  which  is  ex- 
pressed in  the  previous  clauses,  but  (as  the  order  proves) 
the  daily  being  sprinkled  by  Christ's  blood,  and  so  cleansed 
from  all  «n,  which  is  the  privilege  of  one  already  justified 
and  "  walking  in  the  light."  Grace— the  source  of  "  peace." 
be  mnltiplletl— still  further  than  already.  Daniel  4. 1, "  Ye 
have  now  peace  and  grace,  but  still  not  in  perfection; 
therefore,  ye  must  go  on  increasing  until  the  old  Adam  be 
dead."  [Luther.]  3.  He  begins,  like  Paul,  in  opening  his 
Epistles  with  giving  thanks  to  God  for  the  greatness  of 
the  salvation ;  herein  he  looks  forward  (1.)  into  the  future 
(v.  3-9);  (2.)  backward  Into  the  past  (v.  10-12).  [Alford.I 
Blessed  —  A  distinct  Greek  word  (eulogetos,  "Blessed 
be")  is  used  of  God,  from  that  used  of  man  (eulogemenos, 
"  Blessed  is  ").  Fatlier— This  whole  Epistle  accords  witli 
the  Lord's  prayer;  "Father,"  ch.  1.  3, 14, 17,  23;  2.  2;  "Our," 
ch.  1,  4,  end;  "In  heaven,"  ch.  I.  4;  "Hallowed  be  thy 
name,"  ch.  1.  15, 18;  3.  15;  "Thy  kingdom  come,"  ch.  2.  9; 
"  Thy  will  be  done,"  ch.  2.  15 ;  3.  17 ;  4.  2,  19 ;  "  daily  bread," 
ch.  5.  7;  "forgiveness  of  sins,"  ch.4.  8,  1;  "temptation," 
ch.  4. 12 ;  "  deliverance,"  ch.  4. 18  [Bengel.]  ;  cf.  ch.  3. 7  and 
4.  7,  for  allusions  to  prayer.  Barak,  Hebrew  "  bless,"  is  lit. 
to  kneel.  God,  as  the  original  source  of  blessing,  must  be 
blessed  through  all  His  works,  abundant  —  GrceA-, 
"much,"  "full."  That  God's  "mercy"  should  reach  «■», 
guilty  and  enemies,  proves  its  fulness.  "Mercy"  mebouf 
misery ;  "  grace,"  our  guilt,  begotten  us  again — of  the 
Spirit  by  the  word  (v.  23);  whereas  we  were  children  of 
wrath  naturally,  and  dead  in  sins,  unto— so  that  we  have, 
lively— Greeft," living."  It  has  life  in  itself.gives  life, and 
looks  for  life  as  its  object.  [De  Wette.]  Living  is  a  fa- 
vourite expression  of  St.  Peter  (v.  23 ;  ch.  2.  4, 5).    He  de- 


The  Apostle  Blesses  God 


1  PETER  I. 


for  His  Manifold  Spiritual  Graces. 


lights  In  contemplating  life  overcoming  death  In  the  be- 
liever. Faith  and  love  follow  hope  (v.  8.  21,  22).  "  (Unto)  a 
lively  hope"  is  further  explained  by  "(To)  an  inheritance 
incorruptible  .  .  .  fadeth  not  away,"  and  "  (unto)  salva- 
tion .  .  .  ready  to  be  revealed  in  the  last  time."  I  prefer 
with  Bengel  and  Steigek  to  join  as  in  Greek,  "Unto  a 
hope  living  (possessing  life  and  vitality)  through  the  resur- 
rection of  Jesus  Christ."  Faith,  the  subjective  means  of 
the  spiritual  resurrection  of  the  soul,  is  wrought  by  the 
same  power  whereby  Christ  was  raised  from  the  dead. 
Baptism  is  an  objective  means  (ch.  3.  21).  Its  moral  fruit 
Is  a  new  life.  The  connection  of  our  sonship  with  the 
resurrection  appears  also  in  Luke  20.  36;  Acts  13.  33. 
Christ's  resurrection  is  tlie  cause  of  ours,  (1.)  as  an  efficient 
cause  (1  Corinthians  15.  22);  (2.)  as  an  exemplary  cause,  all 
the  saints  being  about  to  rise  after  the  similitude  of  His 
resurrection.  Our  "  hope "  is,  Christ  rising  from  the  dead 
hath  ordained  the  power,  and  is  become  the  pattern  of  the 
believer's  resurrection.  The  soul,  born  again  from  its  na- 
tural state  into  the  life  of  grace,  is  after  that  born  again 
unto  the  life  of  glory.  Matthew  19.  2S,  "regeneration, 
when  the  Son  of  man  shall  sit  in  the  throne  of  His  glory  ;" 
the  resurrection  of  our  bodies  is  a  kind  of  coming  out  of 
the  womb  of  the  earth  and  entering  upon  immortality,  a 
nativity  into  another  life.  [Bishop  Pearson.]  The  four 
causes  of  our  salvation  are,  (1.)  the  primary  cause,  God's 
mercy;  (2.)  the  proximate  cause,  Christ's  death  and  resur- 
rection; (3.)  the  formal  cause,  our  regeneration;  (4.)  the 
final  cause,  our  eternal  bliss.  As  John  is  the  disciple  of 
love,  so  Paul  of  faith,  and  Peter  of  hope.  Hence,  Peter, 
most  of  all  the  apostles,  urges  the  resurrection  of  Christ ; 
an  undesigned  coincidence  between  the  liistory  and  the 
Epistle,  and  so  a  proof  of  genuineness.  Clirist's  resurrec- 
tion was  theoccasion  of  liisown  restoration  by  Christafter 
his  fall.  4.  To  an  inlieritaiice — theobject  of  our  "hope" 
(t>,  3),  which  is  tlierefore  not  a  dead,  but  a  "liting"  hope. 
The  inheritance  is  the  believer's  already  by  title,  being 
actually  assigned  to  him  ;  the  entrance  on  its  possession 
Is  future,  and  hoped  for  as  a  certainty.  Being  "  begotten 
again  "  as  a  "son,"  he  is  an  "  heir,"  as  earthly  fathers  be- 
get children  who  shall  inherit  their  goods.  The  inheritance 
Is  "salvation"  (ti.  5,  9);  "the  grace  to  be  brought  at  the 
revelation  of  Christ"  (v.  13);  "a  crown  of  glory  thatfadetli 
not  away."  incorruptible— not  having  within  the  germs 
of  death.  Negations  of  the  imperfections  wliieh  meet  us 
on  every  side  here  are  thechief  means  of  conveying  to  our 
minds  a  conception  of  the  heavenly  things  which  "  liave 
not  entered  into  the  heart  of  man,"  and  which  we  have 
not  faculties  now  capable  of  fully  knowing.  Peter,  san- 
guine, impulsive,  and  highly  susceptible  of  outward  im- 
pressions, was  the  more  likelj^  to  feci  painfully  the  deep- 
seated  corruption  which,  lurking  under  the  outward 
splendour  of  the  loveliest  of  earthly  things,  dooms  them 
soon  to  rottenness  and  decay.  nndelUed— not  stained  as 
earthly  goods  by  sin,  either  in  the  acquiring,  or  in  the 
using  of  them ;  unsusceptible  of  any  stain.  "The  rich  man 
is  either  a  dishonest  man  liimself,  or  the  lieir  of  a  dis- 
honest man."  [Jerome.]  Even  Israel's  inheritance  was 
defiled  by  the  people's  sins.  Defilement  Intrudes  even  on 
our  holy  things  now,  whereas  God's  service  ought  to  be 
undeflled.  tUat  fadetli  not  away— Contrast  v.  21.  Even 
the  most  delicate  part  of  the  heavenly  inheritance,  its 
bloom,  continues  unfading.  "  In  substa)u:e  Incorruptible ; 
In pMnV^  undeflled;  In  heau^i/ unfading."  [Ai^ford.]  rc- 
serxeA— kept  up  (Colossians  1.  5,  "laid  up  for  you  In  hea- 
ven," 2Timothy4.8);  Greek  perfect, expressing a^ixcd  and 
abiding  state,  "  which  has  been  and  Is  reserved."  The  In- 
heritance Is  In  security,  beyond  risk,  out  of  the  reach  of 
Satan,  though  we  for  whom  It  is  reserved  are  still  in  the 
midst  of  dangers.  Still,  If  we  be  believers,  we  too,  as  well 
as  the  Inheritance,  are  "  kept "  (the  same  Greek,  John  17. 
12)  by  Jesus  safely  (v.  5).  In  Yienven— Greek,  "in  the 
heavens,"  where  it  can  neither  be  destroyed  nor  plunder- 
ed. It  does  not  follow  that,  because  it  is  now  laid  up  in 
heaven,  it  shall  not  hereafter  be  on  earth  also,  for  you— It 
Is  secure  not  only  In  itself  from  all  misfortune,  but  also 
from  all  alienation,  so  that  no  other  can  receive  it  in  your 
*t(iad.    He  had  said  us  (f.  3),  he  now  turns  his  address  to 


the  elect,  in  order  to  encourage  and  exhort  them.  5.  kept 
—Greek,  "  wlio  are  being  guarded."  He  answers  tl;e  ob- 
jection, Of  whai  use  is  it  that  salvation  is  "  reserved  "  for 
us  in  heaven,  as  in  a  calm  secure  haven,  when  we  are 
tossed  in  the  world  as  on  a  troubled  sea  iu  the  midst  of  a 
thousand  wrecks?  [Calvin.]  As  the  inheritance  is  "kept" 
(r.  4)  safely  for  the  far  distant  "heirs,"  so  must  they  be 
"  guarded  "  in  tlieir  persons  so  as  to  be  sure  of  reaching  it. 
Neither  shall  it  be  wanting  to  them,  nor  tliey  to  il.  "  We 
are  guarded  in  the  world  as  our  inheritance  is  kejH  in  heaven."" 
This  deflnes  the  "  you  "  of  v.  4.  The  Inheritance,  remem- 
ber, belongs  only  to  those  who  "endure  unto  the  end," 
being  "guarded"  by,  or  in  "the  power  of  God,  through 
faith."  Contrast  Luke  8.  13.  God  Himself  is  our  sole 
guarding  poxver.  "  It  is  His  power  which  saves  us  from  our 
enemies.  It  is  His  long-sujj'cring  which  saves  us  from 
ourselves."  [Bengel.]  Jude  1,  "  preserved  in  Christ  Je- 
sus;" Piiilippians  1.  G;  4.7,  "keep,"  Greek,  "guard,"  as 
here.  Tliis  guarding  is  efteoted,  on  the  part  of  God,  by  His 
"power,"  tlie  efficient  cause;  onthepartof  man,  "through 
faith,"  the  effective  means,  by— Greek,  "  in."  The  be- 
liever lives  spiritually  in  God,  and  in  virtue  of  His  power, 
and  God  lives  in  him.  "  In  "  marks  that  the  cause  is  in- 
herent in  tlie  means,  working  organically  through  them 
with  living  influence,  so  that  tlie  means.  In  so  far  as  the 
cause  works  organically  through  them,  exist  also  in  the 
cause.  The  power  of  God  which  guards  the  believer  is  no 
external  force  working  upon  him  from  without  with  me- 
chanical necessity,  but  the  spiritual  power  of  God  in 
which  lie  lives,  and  witli  Avhose  Spirit  lie  is  clothed.  It 
conies  down  on,  and  then  dwells  in  liim,  even  as  he  is  in 
It.  [Steiger.]  Let  none  Hatter  liimself  he  is  being  guarded 
by  the  power  of  God  unto  salvation,  if  he  be  not  walking 
by  faith.  Neither  speculative  knowledge  and  reason,  nor 
works  of  seeming  charity,  will  avail,  severed  from  faith. 
It  is  through  faith  tliat  salvation  is  both  received  and 
kept,  unto  salvation— the  final  end  of  the  new  birth. 
"Salvation,"  not  merely  accomplished  for  us  in  title  by 
Clirist,  and  made  over  to  us  on  our  believing,  but  actaaUj/ 
manifested,  and  finally  completed,  ready  to  be  revealed — 
When  Christ  sliall  be  revealed,  it  shall  be  revealed.  The 
preparations  for  it  are  being  made  now,  and  began  wlien 
Christ  came:  "All  things  are  now  ready ;'^  the  salva- 
tion is  already  accomplished,  and  only  waits  the 
Lord's  time  to  be  manifested:  He  "is  ready  to  judge." 
last  time— the  last  daj%  closing  the  day  of  grace  ;  the  day 
of  judgment,  of  redemption,  of  the  restitution  of  all  things, 
and  of  perdition  of  the  ungodly.  G.  IVIierein— In  wliich 
prospect  of  final  salvation,  greatly  rejoice—"  exult  with 
joy:"  "are  exuberantly  glad."  Salvation  is  realized  by 
faith  (v.  9)  as  a  thing  so  actually  present  as  to  cause  exult- 
ing joy  in  spite  of  existing  atllictious.  for  u  season — 
Greek,  "  for  a  little  time."  Jf  need  be— "if  It  be  God's  will 
that  it  should  be  so"  [Alford],  for  not  all  believers  are 
afflicted.  One  need  not  invite  or  lay  a  cross  on  himself, 
but  only  "  take  up"  the  cross  which  God  Imposes  ("his 
cross").  2  Timotliy  3. 13  is  not  to  be  pressed  too  far.  Not 
every  believer,  nor  every  sinner.  Is  tried  with  afflictions. 
[Theophylact.]  Some  falsely  think  that  notwithstand- 
ing our  forgiveness  in  Christ,  a  kind  of  atonement,  or  ex- 
piation by  suffering.  Is  needed,  ye  arc  in  heaviness — 
Greek,  "ye  were  grieved."  The  "grieved  "  Is  regarded  as 
past,  the  "exulting  joy"  present.  Because  the  realized 
joy  of  the  coming  salvation  makes  iha present  grief  seem 
as  a  thing  of  the  past.  At  the  flrst  shock  of  affliction  ye  ' 
were  grieved,\i\]X  now  by  anticipation  ye  r<yo»cc,  regarding 
the  present  grief  as  past.  t\\vo\\^— Greek,  "in:"  the 
element  in  which  the  grief  has  place,  inouifold- many 
and  of  various  kinds  (ch.  4. 12, 13).  temptatlouii— "  trials  " 
testing  j'our  faith.  T.  Aim  of  the  "  temptations."  trial— 
testing,  proving.  That  your  faith  so  proved  "  may  be  found 
(aorlst:  once  for  all,u.s  the  result  of  its  being  proved  on  the 
judgment-day)  unto  (eventuating  in)  praise,"  &c.,  viz.,  the 
praise  to  he  bestowed  by  the  Judge,  tluin  that  of  gold— 
rather  "than  gold."  tUough — "which  perisheth,  yet  is 
tried  with  fire."  If  gold,  though  perishing  (v.  18),  Is  yet 
tried  with  fire  In  order  to  remove  dross  and  test  Us  ger- 
ulnehess,  how  much  more  does  your  faith,  which  shaV 

499 


Salvation  in  Christ  no  New  Thing, 


1  PETER  1. 


but  a  Thing  Prophesied  of  Old. 


never  perish,  need  to  pass  through  a  fiery  trial  to  remove 
■whatever  is  defective,  and  to  test  its  genuineness  and  full 
value?    glory— "Honour"  is  not  so  strong  as  "glory." 
As  "praise "is  In  words,  no  "honour "is  in  deeds:  hon- 
orary reward,    appearing— Tz-ansia/e  as  in  v.  13,  "  revela- 
tion."    At  Christ's  revelation  shall  take  place  also  the 
revelation  of  the  sons  (i '  God  (Romans  8.  IS,  "  manifesta- 
tion,"  Greek,  "revelation;"   1  John  3.2,  Oreek,  "mani- 
fested .  .  .  manifested,"   lor  "appear  .  .  .   appear").     8. 
not  liaving  seen,  ye  love— though  in  other  cases  it  is 
knowledge  of  the  person  that  produces  love  to  him.    They 
are  more  "blessed  that  have  not  seen  and  yet  have  be- 
lieved," than  they  who  believed  because  they  have  seen. 
On  Peter's  own  love  to  Jesus,  cf.  John  21.  15-17.    Though 
the  apostles  had  seen  Him,  they  now  ceased  to  know  Him 
merely  after  the  flesh,    in  -^vliom— connected  with  "be- 
lieving :"  the  result  of  which  is  "  ye  rejoice  "  {Greek,  exult), 
now— in  the  present  state,  as  contrasted  with   the  future 
state  when  believers  "shall  see  His  face."    unspealcatole 
—(1  Corinthians  2.  9.)    full  of  glory— Greek,  "glorifled." 
A  joy  now  already  encompassed  with  glory.    The  "  glory  " 
is  partly  in  present  possession,  through  the  presence  of 
Christ,  "  the  Lord  of  glory,"  in  the  soul ;  partly  in  assured 
anticipation.    "The  Christian's^o^  is  bound  up  with  love 
to  Jesus:  its  ground   is  faith;  it  is  not  therefore  either 
self-seeking  or  self-sufficient."   [Steigek.]    9.  Recel^ring 
—in  sure  anticipation ;   "  the  end  of  your  faith,"  i.  e.,  its 
crowning  consummation,  finally-completed  "salvation" 
(Peter  here  confirms  Paul's  teaching  as  to  justification  by 
faith) :  also  receiving  now  the  title  to  it  and  the  first-fruits 
of  it.    In  the  next  verse  (v.  10)  the  "salvation  "  is  repre- 
sented as  already presenit,  whereas  "the  prophets"  had  it 
not  as  yet  present.    It  must,  therefore,  in  this  verse,  refer 
to  the  present :  Delivei'ance  now  from  a  state  of  ivrath:  be- 
lievers even  now  "receive  salvation,"  though  its   full 
"revelation"  is   future,     of  .   .  .  souls— The  immortal 
soul  was  what  was  lost,  so  "salvation"  primarily  con- 
cerns the  soul ;  the  body  shall  share  in  redemption  here- 
after; the  sold  of  the  believer  is  saved  already:  an  addi- 
tional   proof   that  "receiving  .  .  .  salvation"  is  here  a 
thing  present.    10.  The  magnitude  of  this  "  salvation  "  is 
proved  by  the  earnestness  with  which  "  prophets  "  and 
even  "angels"  searched  into  it.    Even  from  the  begin- 
ning of  the  woi'ld  this  salvation  has  been  testified  to  by  the 
Holy  Spirit,    prophets— Though  there  is  no  Greek  arti- 
cle, yet  English  Version  is  right,  "  the  prophets"  generally 
(including  all  the  Old  Testament  inspired    authors),  as 
"the  angels"    similarly  refer  to  them  in  general,     in- 
quired—perseveringly  :  so  the  Greek.  Much  more  is  mani- 
fested to  us   than  by  diligent  inquiry  and   search  the 
prophets   attained.     Still  it  is    not  said,  they  searched 
after  it,  but  "concerning  "  (so  the  Greek  for  "  of")  it.    They 
were  already  certain  of  the  redemption  being  about  to 
come.    They  did  not  like  us  fully  see,  but  they  desired  to 
see  the  one  and  the  same  Christ  whom  we  fully  see  in 
spirit.    "As  Simeon  was  anxiously  desiring  previously, 
and  tranquil  in  peace  only  when  he  had  seen  Christ, 
so  all  the  Old  Testament  saints  saw  Christ  only  hidden, 
and  as  it  were  absent— absent  not  in  power  and  grace,  but 
inasmuch  as  He  was  not  yet  manifested  in  the  flesh." 
[Calvin.]    The  prophets,  as  private  individuals,  had  to  re- 
flect ou  the  hidden  and  far-reaching  sense  of  their  own 
prophecies;  because  their  words,  as  prophets,  in  their  pub- 
lic function,  were  not  so  much  their  own  as  the  Spirit's, 
speaking  by  and  in  them :  tlius  Caiaphas.    A  striking  tes- 
timony to  verbal  inspiration;   the  words  whicli  the  in- 
spired authors  wrote  are  God's  words   expressing   the 
mind  of  the  Spirit,  which  the  writers  themselves  searched 
into,  to  fathom  the  deep  and  precious  meaning,  even  as 
the  believing  readers  did.    "  Searched  "  implies  that  they 
had  determinate  marks  to  go  by  in  their  search,    tlie 
grace  that  should  come  unto  you — mz.,  the  grace  of  the 
New  Testament:  an  earnest  of  "the  grace"  of  perfected 
"salvation"  "to  be  brought  at  the  (second)  revelation  of 
Christ."     Old   Testament   believers   a^so   possessed    the 
ferace  of  God;  .they  were  children  of  God,  but  it  was  as 
ciiildren  in  their  nonage,  so  as  to  be  like  servants ;  where- 
as we  enjoy  the  full  privileges  of  adult  sons.    11.  •»vhat— 
500 


Greek,  "In  reference  to  what,  or  what  manner  of  time." 
Tr/ia<  expresses  the  rime  absolutely:   what  was  to  be  the 
era  of  Messiah's  coming;  "ivhat  -manner  of  time;'"  wliat 
events  and  features  should  characterize  the  time  of  His 
coming.    The  "or"  implies  that  some  of  the  prophets,  if 
they  could  not  as  individuals  discover  the  exact  time, 
searched  into  its  chai'acteristic  features  and  events.    The 
Greek  for  "  time"  is  the  season,  the  epoch,  the  fit  time  in 
God's  purposes.    Spirit  of  Christ  ...  in  them — (Acts  16. 
7,  in  oldest  MSS.,  "  the  Spirit  of  Jesus ;"  Revelation  19. 10.) 
So  Justin  Maktyr  says,  "Jesus  was  He  who  appeai'ed 
and  communed  with  Moses,  Abraham,  and  the  other  pa- 
triarchs."    Clemens  Alexandrinus  calls   Him   "the 
Propliet   of  prophets,  and  Lord  of  all  the  prophetical 
spirit."    did  signify — "did  give  intimation."    ot— Greek, 
"the  sufferers  (appointed)  MMio  Christ,"  or /ore^oW  in  re- 
gard to  Christ.    '•  Christ "  the  anointed  Mediator  whose  suf- 
ferings are  the  price  of  our  "salvation  "  (v.  9, 10),  and  who 
is  the  channel  of  "  the  grace  that  should  come  unto  you." 
the  glory — Greek,  "glories,"  viz.,  of  His  resurrection,  of 
His  ascension,  of  His  judgment  and  coming  kingdom, 
the  necessary  consequence  of  the  sufferings,   that  should 
follow— Gj-ee A:,  "after  these  (sufferings),"  ch.  3. 18-22;  5. 1. 
Since  "  the  Spirit  of  Christ "  is  the  Spirit  of  God,  Clirist  is 
God.    It  is  only  because  the  Son  of  God  was  to  become  our 
Christ   that   He   manifested    Himself    and    the    Father 
through  Him  in  the  Old  Testament,  and  by  the  Holy  Spirit, 
eternally  proceeding  from  the  Father  and  Himself,  spake 
in  the  prophets.    13.  Not  only  was  the  future  revealed  to 
them,  but  this  also,  that  these  revelations  of  the  future 
were  given  them  not  for  themselves,  but  for  our  good  in 
Gospel    times.     This,  so   far    from    disheartening,    only 
quickened  them  in  unselfishly  testifying  in  the  Spirit  for 
the  partial  good  of   their  own  generation  (only  of  be- 
lievers), and  for  the  full  benefit  of  posterity.    Contrast  in 
Gospel  tiroes.  Revelation  22. 10.    Not  that  their  prophe- 
cies were  unattended  with  spiritual  instruction  as  to  the 
Redeemer  to  their  own  generation,  but  the  full  light  was 
not  to  be  given  till  Messiah  sliould  come ;  it  was  well  that 
they  should  have  this  "  revealed"  to  them,  lest  they  should 
be  disheartened  in  not  cle.arly  discovering  with  all  their 
inquiry  and  search  the    full  particulars    of   the  coming 
"salvation."    To  Daniel  (Daniel  9.25,26)  the  "time"  was 
revealed.    Our  immense  privileges  are  thus  brought  forth 
by  contrast  with  theirs,  notwithstanding  that  they  had 
the  great  honour  of  Clirist's  Spirit  speaking  in  them ;  and 
this,  as  an  incentive  to  still  greater  earnestness  on  our 
part  than  even  they  manifested  (i>.  13,  &c.).     us  — The 
oldest  MSS.  read  "you,"  as  in  v.  10.    This  verse  implies 
that  v)e.  Christians,  may  understand  the  prophecies  by 
the  Spirit's  aid  in  their  most  Important  part,  i-tz.,  so  far  as 
they  have  been  already  fulfilled,    with  the  Holy  Ghost 
sent  down— on  Pentecost.    The  oldest  MSS.  omit  Greek 
preposition    en,  i.  e.,  "in;"    then  translate,   "by."     The 
Evangelists  speaking  by  the  Holy  Spirit  were  infallible 
witnesses.    "The  Spirit  of  Christ"  was  in  the  prophets 
also  (v.  11),  but  not  manifestly,  as  in  the  case  of  the  Clirls- 
tian  Cliurch  and  its  first  preachers,  "sent  down   from 
heaven."'    How  favoured  are  we  in  being  ministered  to, 
as  to  "salvation,"  by  prophets  and  apostles  alike,  the 
latter  now  announcing  the  same  tilings  as  actually  ful- 
filled which  the  former  foretold,     -^vhlch  things— "the 
things   now    reported    unto   you"    by    the   evangelistic 
preacliers,  "Christ's  sufferings  aud  the  glory  that  sliould 
follow"  (v.  11,  12),    angels- still  higher  tlian  "the  proph- 
ets" (v.  10).    Angels  do  not  any  more  than  ourselves  pos- 
sess an  INTUITIVE  knowledge  of  redemption.    "To  look 
into"  in  Greek  is  lit.,  to  bend  over  so  as  to  took  deeply  into  and 
see  to  the  bottom  of  a  thing.    See  note  on  same  word,  James 
1.  25.    As  the  cherubim  stood  bending  over  the  mercy- 
seat,  the  emblem  of  redemption,  in  the  holiest  place, 
so  the  angels  intently  gaze  upon  and  desire  to  fathom  the 
depths  of  "the  great  mystery  of  godliness,  God  manifest 
in  the  flesh,  justified  in  the  Spirit,  seen  of  angels."    Tlieir 
"ministry  to  the  heirs  of  salvation"  naturally  disposes 
them  to  wish   to   penetrate    this  mystery  as  reflecting 
such  glory  on  the  love.  Justice,  wisdom,  and  power  of 
Uieir  and  our  God  and  Lord.    They  can  know  it  only 


We  are  Exhorted  to  be  Sober, 


1   PETER  I. 


and  Hopeful  for  the  Grace  of  Christ. 


\ 


through  Its  manifestation  in  the  Cnurch,  as  they  person- 
ally have  not  the  direct  share  in  it  that  we  liave.  "Angels 
have  only  the  contrast  between  good  and  evil,  witliout 
the  power  of  conversion  from  sin  to  righteousness:  wit- 
nessing such  conversion  in  the  Church,  they  long  to  pene- 
trate the  knowledge  of  the  means  whereby  it  is  brought 
about."  [HoFMAN  in  Alford.]  13.  WUerefore— Seeing 
that  the  prophets  ministered  unto  you  in  these  high  Gos- 
pel privileges  which  they  did  not  themselves  fully  share 
in,  though  "searching"  into  them,  and  seeing  that  even 
angels  "  desire  to  look  into"  them,  how  earnest  you  ought 
to  be  and  watchful  in  respect  to  them !  gird  up  . . .  loins 
— referring  to  Christ's  own  words,  Luke  12.35;  an  image 
taken  from  the  way  in  which  the  Israelites  ate  tlie  pass- 
over  with  the  loose  outer  robe  girded  up  about  the  waist 
with  a  girdle,  as  ready  for  a  journey.  Workmen,  pil- 
grims, runners,  wrestlers,  and  warriors  (all  of  whom  are 
types  of  the  Christians),  so  gird  themselves  up,  both  to 
shorten  the  garment  so  as  not  to  impede  motion,  and  to 
gird  up  the  body  itself  so  as  to  be  braced  for  action.  The 
believer  is  to  have  his  mind  (mental  powers)  collected 
and  always  ready  for  Christ's  coming.  "Gather  in  the 
strength  of  your  spirit."  [Hensler.]  Sobriety,  i.  e.,  spir- 
itual self-restraint,  lestone  be  overcome  by  the  allui'ements 
of  the  world  and  of  sense,  and  patient  hopeful  waiting  for 
Christ's  revelation,  are  the  true  ways  of  "girding  up  the 
loins  of  the  mind."  to  tlie  end— rather,  "  perfectly,"  so 
that  there  may  be  nothing  deficient  in  your  hope,  no 
casting  away  of  your  confidence.  Still,  there  may  be  an 
allusion  to  the  "end"  mentioned  v.  9.  Hope  so  perfectly 
{Greek  teleios)  as  to  reach  unto  the  end  {tclos)  of  j'our  faith 
and  hope,  viz.,  "the  grace  that  is  being  brought  unto  you 
in  (so  the  Greek)  the  revelation  of  Christ."  As  grace  shall 
then  be  perfected,  so  you  ought  to  hope  perfectly.  "Hope" 
is  repeated  from  v.  3.  The  two  appearances  are  but  differ- 
ent stages  of  the  one  great  revelation  of  Christ,  com- 
prising the  New  Testament  from  the  beginning  to  the 
end.  14.  From  sobriety  of  spirit  and  endurance  of  hope  he 
passes  to  obedience,  holiness,  and  reverential  fear.  As — 
Marking  their  present  actual  character  as  "born  again" 
(r.  3,  22).  obedient — Greek,  "children  of  obedience:" 
children  to  whom  obedience  is  their  characteristic  and 
ruling  nature,  as  a  cliild  is  of  the  same  nature  as  tlie 
mother  and  father.  Contrast  Ephesians  5.  (!,  "the  chil- 
dren of  disobedience."  Cf.  v.  17,  "obeying  the  Fatlier" 
whose  "children"  ye  ai*e.  Having  the  obedience  of /ai77i 
(cf.  r.  22)  and  so  of  practice  (cf.  v.  IC,  18).  "Faith  is  the 
highest  obedience,  because  discharged  to  the  liigliest  com- 
mand." [Luther.]  rasliioning— The  outward  fasliion 
{Greek  schema)  is  fleeting,  and  merely  on  the  surface. 
The  "form,"  or  conformation  in  the  New  Testament,  is 
something  deeper  and  more  perfect  and  essential.  tJie 
former  Insts  in— whicli  were  characteristic  of  your  state 
of  ignorance  of  God:  true  of  both  Jews  and  Gentiles. 
The  sanctiflcation  is  ttrst  described  negatively  (v.  14,  "  not 
fashioning  yourselves,"  &c. ;  the  putting  off  the  old  man, 
even  in  the  outward /(m/uo«,  as  well  as  in  the  inward  con- 
formation), then  positively  (v.  15,  putting  on  tlie  new  man, 
Cf.  Ephesians  i.  22,  24).  "Lusts"  flow  from  the  original 
birth-sin  (inherited  from  our  first  parents,  who  by  self- 
willed  desire  brought  sin  into  the  world),  the  ^im<  wliicli, 
ever  since  man  has  been  alienated  from  God,  seeks  to  fill 
up  with  earthly  things  the  emptiness  of  his  being;  the 
manifold  forms  which  the  mother-lust  assumes  are  called 
in  the  plural  lust^.  In  the  regenerate,  as  far  as  the  new 
man  is  concerned,  which  constitutes  his  truest  self,  "sin" 
no  longer  exists;  but  in  the  flesh  or  old  man  it  does. 
Hence  arises  the  conflict,  uninterruptedly  maintained 
through  life,  wherein  the  new  man  in  the  main  prevails, 
and  at  last  completely.  But  the  natural  man  knows 
only  the  combat  of  his  lusts  with  one  anotlier,  or  with 
the  law,  without  power  to  conquer  them.  15.  Lit.,  "But 
(rather)  after  the  pattern  of  Him  who  hath  called  you 
(whose  characteristic  is  that  He  is)  lioly,  be  (Greek,  he- 
tome)  ye  yourselves  also  holy."  God  is  our  grand  model. 
Qod's  calling  is  a  frequently-urged  motive  in  Peter's 
Epistles.  Every  one  that  begets,  begets  an  offspring  re- 
sembling himself.    [Epiphanius.]    "Let  the  acts  of  the 


offspring  indicate  similarity  to  the  Father."  [Atrotrs- 
TiNE.]  conversation— deportment,  course  of  life:  one's 
way  of  going  about,  as  distinguished  from  one's  internal 
nature,  to  which  it  must  outwardly  correspond.  Chris- 
tians are  already  holy  unto  God  by  consecration;  they 
must  be  so  also  in  their  outward  walk  and  behaviour  in  all 
respects.  The  outward  must  correspond  to  the  inward 
man.  16.  Scripture  is  the  true  source  of  all  authority  in 
questions  of  doctrine  and  practice.  Be  ye  .  .  .  for  I  am 
—It  is  me  ye  have  to  do  with.  Ye  are  mine.  Tlierefore 
abstain  from  Gentile  pollutions.  We  are  too  prone 
to  have  respect  unto  men.  [Calvin.]  As  I  am  the 
fountain  of  holiness,  being  holy  in  my  essence,  be  ye 
therefore  zealous  to  be  partakers  of  holiness,  that  ye 
may  be  as  I  also  am.  [Didymus.]  God  is  essentially 
holy:  the  creature  is  holy  in  so  far  as  it  is  sanctified  by 
God.  God,  in  giving  the  command,  is  willing  to  give 
also  the  power  to  obey  it,  viz.,  through  the  sanctifying  of 
the  Spirit  (v.  2).  17.  if— i.e.,  "seeing  that  ye  call  on,"  for 
all  the  regenerate  pray  as  children  of  God,  "Our  Father 
who  art  In  heaven."  tlic  Fatlier— rather,  "  Call  upon  as 
Father  Him  who  without  acceptance  of  persons  (Acts  10. 
34 ;  Romans  2. 11 ;  James  2. 1,  not  accepting  the  Jew  above 
the  Gentile,  2  Chronicles  19.  7 ;  Luke  20.  21 ;  properly  said 
of  a  judge  not  biassed  in  judgment  by  respect  of  persons) 
judgeth,"  &c.  The  Father  judgeth  by  His  Son,  His  Rep- 
resentative, exercising  His  delegated  authority  (John  5. 
22).  This  marks  the  harmonious  and  complete  unity  of 
the  Trinity,  work— Each  man's  work  is  one  complete 
whole,  whether  good  or  bad.  The  particular  works  of 
each  are  manifestations  of  the  general  character  of  his 
life-work,  whether  it  was  of  faith  and  love  whereby  alone 
we  can  please  God  and  escape  condemnation,  pass— 
Greek,  "conduct  yourselves  during."  sojonmlng— the 
outward  state  of  the  Jews  in  their  dispersion  is  an  em- 
blem of  the  sojourner-like  state  of  all  believers  )>  this 
world,  away  from  our  true  Fatherland,  fear— re veren- 
tial,  not  slavish.  He  who  is  your  Father,  is  also  your 
Judge— a  thought  which  may  well  inspire  reverential 
fear.  Theophylact  observes,  A  double  fear  is  men- 
tioned in  Scripture:  (1.)  elementary,  causing  one  to  be- 
come serious;  (2.) perfective :  the  latter  is  here  the  motive 
by  which  Peter  urges  them  as  sous  of  God  to  be  obedient. 
Fear  is  not  here  opposed  to  assurance,  but  to  carnal  secur- 
ity:  fear  producing  vigilant  caution  lest  we  offend  God 
and  backslide.  "Fear-  and  hope  flow  from  the  same 
fountain  :  fear  prevents  us  from  falling  away  from  hope." 
[Bengel.]  Though  love  has  no  fear  in  it,  yet  in  our  pres- 
ent state  of  imperfect  love,  it  needs  to  have  fear  going 
ALONG  wiTU  it  as  a  subordinate  principle.  This  fear 
drowns  all  other  fears.  The  believer  fears  God,  and  so 
has  none  else  to  fear.  Not  to  fear  God  is  the  greatest  base- 
ness and  folly.  The  martyrs'  more  than  mere  human  cour- 
age fiowed  from  this.  18.  Another  motive  to  revc'  ential, 
vigilant  fear  [v.  17)  of  displeasing  God,  the  consuU  ration 
of  the  costly  price  of  our  redemption  from  sin.  Observe, 
it  is  ive  who  are  bouglit  by  the  blood  of  Christ,  not 
heaven.  The  blood  of  Christ  is  not  in  Scripture  said  to 
buy  heaven  for  us:  heaven  is  the  "inheritance"  (u.  4) 
given  to  us  as  sons,  by  the  promise  of  God.  corruptible 
— Cf.  «.  7,  "gold  that  perisheth,"  23.  silver  and  gold— 
Greek,  "or."  Cf.  Peter's  own  words,  Acts  3.  6:  an  unde- 
signed coincidence,  redeemed— Gold  and  silver  being 
liable  to  corruption  themselves,  can  free  no  one  from 
spiritual  and  bodily  death  ;  they  are  therefore  of  too  little 
value.  Contrast  v.  19,  Clirist's  "precious  blood."  The 
Israelites  were  ransomed  with  half  a  shekel  each,  which 
went  towards  purchasing  ttie  lamb  for  the  dal'.y  sacrifice 
(Exodus  30.12-16;  cf.  Numbers  3.44-51).  But  the  Lamb 
who  redeems  the  spiritual  Israelites  does  so  "without 
money  or  price."  Devoted  by  sin  to  the  justice  of  God, 
the  Church  of  the  first-born  is  redeemed  from  sin  and 
the  curse  with  Christ's  precious  blood  (Matthew  20.  28;  1 
Timothy  2.  6;  Titus  2. 14;  Revelation  5.  9).  In  all  theso 
passages  there  Is  the  idea  of  substUtition,  the  giving  of  onti 
for  another  by  way  of  a  ransom  or  equivalent.  Man  Ih 
"sold  under  sin"  ^s  a  slave;  shut  up  under  condemna- 
tion and  the  curse.    The  ransom  was,  therefore,  paid  to 

501 


We  are  Redeemed  with  the  Blood  of  Christ, 


1  PETEK  I. 


tnoi-e  Precious  than  Silver  a7id  Gold, 


the  righteously-Incensed  Judge,  and  was  accepted  as  a 
vicarious  satisfaction  for  our  sin  by  God,  inasmuch  as  it 
■was  His  own  love  as  well  as  righteousness  whicli  ap- 
pointed it.    An  Israelite  sold  as  a  bond-servant  for  debt 
might  be  redeemed  by  one  of  his  brethren.    As,  therefore, 
we  could   not  redeem  ourselves,   Christ  assumed   our 
nature  in  order  to  become  our  nearest  of  kin  and  brother, 
and  so  our  God  or  Eedeeraer,    Holiness  is  the  natural 
fruit  of  redemption  "  from  our  vain  conversation ;"  for 
He  by  whom  we  are  redeemed  is  also  He  /or  whom  we 
.\re  redeemed.    ""Without  the  righteous  abolition  of  the 
curse,  either  there  could  be  found  no  deliverance,  or, 
what  Is  impossible,  the  grace  and  righteousness  of  God 
must  have  come  in  collision"  [Steigek]  ;  but  now,  Christ 
having  borne  the  curse  of  our  sin,  frees  from  it  those  who 
are  made  God's  children  by  His  Spirit,    vain— self-de- 
ceiving, unreal,  and  unprofitable :  promising  good  which 
it  does  not  perform.    Cf.  as  to  the  Gentiles,  Acts  11. 15; 
Romans  1. 21 ;  Ephesians  4. 17 ;  as  to  human  philosophers, 
1  Corinthians  3.  20;  as  to  the  disobedient  Jews,  Jeremiah 
4. 14.    conversation— course  of  life.    To  know  what  our 
sin  is  we  must  know  what  It  cost,   received  l>y  tradition 
from   yoixr   fatliers— The   Jews'    traditions.  ,  "  Human 
piety  is  a  vain  blasphemy,  and  the  greatest  sin  that  a 
man  can  commit"  [Ltjthek].    There  is  only  one  Father 
to  be  Imitated,  v.  17;  cf.  Matthew  23.  9,  the  same  antithe- 
sis. [Bengel.]    19.  precious— of  Inestimable  value.    The 
Greek  order  is,  "With  precious  blood,  as  of  a  lamb  with- 
out blemish  {in  itself)  and  without  spot  (contracted  by  con- 
tact with  others),  [even  the  blood]  of  Christ."    Though  very 
man,  He  remained  pure  t/i  Himself  ("  without  blemish"), 
and  uninfected  by  any  Impression  of  sin  from  ivilJiout 
("without  spot"),  which   would  have  unfitted  Him  for 
being  our  atoning  Redeemer :  so  the  passover  lamb,  and 
every  sacrificial  victim ;  so  too,  the  Church,  the  Bride,  by 
her  union  with  Him.   As  Israel's  redemption  from  Egypt 
required  the  blood  of  the  paschal  lamb,  so  our  redemp- 
tion from  sin  and  the  curse  required  the  blood  of  Christ; 
"foreordained"    {v.  20)   from    eternity,  as   the  passover 
lamb  was  taken  up  on  the  tenth  day  of  the  month.    20. 
God's  eternal  foreordination  of  Clirist's  redeeming  sacri- 
fice, and  completion  of  it  in  these  last  times  for  us,  are  an 
additional  obligation  on  us  to  our  maintaining  a  holy 
walk,  considering  how  great  things  have  been  thus  done 
for  us.    Peter's  language  in  the  history  corresponds  with 
this  here:    an   undesigned    coincidence   and    mark   of 
genuineness.    Redemption  was  n*o  afterthought,  or  rem- 
edy of  an  unforeseen  evil,  devised  at  the  time  of  its 
arising.     God's  foreordaining  of  the   Redeemer    refutes 
the  slander  that,  on  the  Christian  theory,  there    is   a 
period  of  4000  years  of  nothing  but  an    Incensed  God. 
God  chose  us  in  Christ  before  the  foundation  of  the  world, 
manifest— III  His  incarnation  in  the  fulness  of  the  time. 
He  existed  from  eternity  before  He  was  manifested,    in 
these   last   times— 1   Corinthians   10.  11,  "the   ends   of 
the  world."    This  last  dispensation,  made  up  of  "  times" 
marked    by   great  changes,  but   still   retaining  a   gen- 
eral  unity,    stretches   from    Christ's    ascension   to   His 
coming  to  judgment.    21.  by  liim— Cf.  "the /ai77i  which 
is  by  Him,"  Acts  3.  16.    Through  Christ:  His  Spirit,  ob- 
tained for  us  In   His   resurrection   and   ascension,  en- 
abling us  to  believe.    This  verse   excludes  all  who   do 
not  "  by  Him  believe  in  God,"  and  Includes  all  of  every 
age   and  clime    that   do.    Lit.,  "are  believers   In    God." 
To  believe  I'S  {Greek  eis)  God  expresses  an  internal  trust: 
"by  believing  to  love  God,  going  into  Him,  and  cleaving 
to  Him,  Incorporated  Into  His  members.    By  this  faith 
the  ungodly  Is  justified,  so  that  thenceforth  faith  itself 
begins  to  work  by  love."    [P.  Lombard.]    To  believe  on 
{Greek  epi,  or  dative  case)  God,  expresses  the  confidence, 
which  grounds  Itself  o»i  God,  reposing  on  Him.    "  Faith 
IN  {Greek  en)  His  blood"    (Romans  3.  25)    implies   that 
His  blood  is  the  element  in  which  faith  has  its  proper 
and  abiding  place.    Cf.  with  this  verse.  Acts  20.  21,  "Re- 
pentance toward  {Greek  eis,  'Into,'  turning  towards  and 
going  into)   God   and    faith    toward   {Greek   eis,    'Into') 
Christ:"    where,   as   there   Is  but  one   article  to  both 
'repentance"  and   "t&ith,"   the  two  are   inseparably 
502 


joined  as  together  forming  one  trvth  ;  where  repent- 
ance is,  there  faith  is;  when  one  knows  God  the  Father 
spiritually,  then  he  must  know  the  Son  by  whom  alone 
we  can  come  to  the  Father.  In  Christ  we  have  life  :  If  we 
have  not  the  doctrine  of  Christ,  we  have  not  God.  The 
only  living  way  to  God  is  through  Christ  and  His  sacri- 
fice, that  raised  him— The  raising  of  Jesus  by  God  is 
the  special  ground  of  our  "believing:"  (1.)  because  by  it 
God  declared  openly  His  acceptance  of  Him  as  our  right- 
eous substitute;  (2.)  because  by  It  and  His  glorification 
He  received  power,  viz.,  the  Holy  Spirit,  to  impart  to  His 
elect  "faith:"  the  same  power  enabling  us  to  believe  as 
raised  Him  from  the  dead.  Our  faith  must  not  only  be  in 
Christ,  but  BY  and  through  Christ.  "Since  in  Christ's 
resurrection  and  consequent  dominion  our  safety  is 
grounded,  tJiere  'faith'  and  'hope'  find  their  stay."  [Cal- 
vin.] that  yonr  faith  and  hope  miglit  he  in  God — the 
object  and  effect  of  God's  raising  Clirist.  He  states  what 
was  the  actual  result  and  fact,  not  an  exhortation,  except 
indirectly.  Your  faith  fiows  from  His  resurrection;  your 
hope  from  God's  having  "given  Him  glory"  (cf. f.  11,  "glo- 
ries"). Remember  God's  having  raised  and  glorified  Jesus 
as  the  anchor  of  your  faith  and  hope  in  God,  and  so  keep 
alive  these  graces.  Apart  from  Christ  we  could  have  only 
feared,  not  believed  and  hoped  in  God.  Cf.  v.  3,  7-9, 13,  on 
hope  in  connection  with  faith;  love  is  introduced  in  v.  22. 
32.  purified  ...  in  obeying  the  truth — Greek,  "in  your 
(or  the)  obedience  of  {i.  e.,  to)  the  truth"  (the  Gospel  way  of 
salvation),  i.  e.,  In  the  fact  of  your  believing.  Faith  purifies 
the  heart  as  giving  It  the  only  pure  motive,  love  to  God 
(Acts  15.  9;  Romans  1.  5,  "obedience  to  tlie  faith"). 
throngli  tlie  Spirit— Omitted  in  the  oldest  MSS.  The 
Holy  Spirit  is  the  purifier  by  bestowing  the  obedience  of 
faith  {v.  2;  1  Corinthians  12.  3).  unto— wi7/i  a  view  to:  the 
proper  result  of  the  purifying  of  your  hearts  by  faith. 
"For  what  end  must  we  lead  a  chaste  life?  That  we  may 
thereby  be  saved?  No:  but  for  this,  that  we  may  serve 
our  neighbour."  [Lutiiee.]  unfeigned— Ch.  2. 1, 2,  "  lay- 
ing aside  .  .  .  }iyj:)0crisies  .  .  .  sincere."'  love  of  the 
brethren— i.  e.,  of  Christians.  Brotherly  love  is  distinct 
from  common  love.  "  The  Christian  loves  primarily  those 
in  Christ;  secondarily,  all  who  might  be  in  Christ,  r/z., 
all  men,  as  Christ  as  man  died  for  all,  and  as  he  hopej 
that  they,  too,  may  become  his  Christian  brethren." 
[Steigek.]  Bengel  remarks  that  as  here,  so  in  2  Peter  1. 
5-7,  "brotherly  love"  is  preceded  by  the  purifying  graces, 
"faith,  knowledge,  and  godliness,"  &c.  Love  to  the 
brethren  Is  the  evidence  of  our  regeneration  and  justi- 
fication by  faith,  love  one  another— "When  the  purifying 
by  faith  into  love  of  the  brethren  has  formed  the  habit,  then 
the  act  follows,  so  that  the  "  love"  is  at  once  7uibit  and  act, 
■*vith  a  pure  heart— Tlie  oldest  MSS.  read,  "(love)  from 
the  heart."  fervently- Gj-ee/;,  "Intensely:"  with  all  the 
powers  on  the  stretch  (ch.  4.  8).  "Instantly"  (Acts  26.  7)! 
23.  Christian  brotherhood  flows  from  our  new  birth  of  an 
imperishable  seed,  the  abiding  word  of  God.  This  is  the 
consideration  urged  here  to  lead  us  to  exercise  brotherly 
love.  As  natural  relationship  gives  rise  to  natural  affec- 
tion, so  spiritual  relationship  gives  rise  to  spiritual,  and 
therefore  abiding  love,  even  as  the  seed  from  which  it 
springs  is  abiding,  not  transitory  as  earthly  things,  of 
.  .  .  of .  .  .  by — "TheAvord  of  God"  is  not  the  material 
of  the  spiritual  new  birth,  but  Its  mean  or  medium.  By 
means  of  the  word  the  man  receives  the  incorruptible 
seed  of  the  Holy  Spirit,  and  so  becomes  one  "  born  again :" 
John  3.3-5,  "Born  of  water  and  the  Spirit :"  where  there 
being  but  one  Greek  article  to  the  two  nouns,  the  close 
connection  of  the  sign  and  the  grace,  or  new  birth  signi- 
fied. Is  Implied,  The  word  is  the  remote  and  anterior  In- 
strument; baptis7n,  the  proximate  and  sacramental  in- 
strument. The  word  is  the  instrument  in  relation  to  the 
Individual;  baptism,  in  relation  to  the  Church  as  a  so- 
ciety (James  1.  IS).  We  are  born  again  of  the  Spirit,  yet 
not  without  the  use  of  means,  but  by  the  word  of  God. 
The  word  Is  not  the  begetting  principle  itself,  but  only 
that  by  which  it  works:  the  vehicle  of  the  mysterious 
germinating  powei.  [Auord.]  -ivhich  liveth  and 
abidcth  for  ever— It  is  because  the  Spirit  of  Uod  au- 


Dehortation  against  the  Breach  of  Charity. 


1  PETER   II.         We  are  to  Desire  the  Sincere  Milk  of  the  Word. 


companies  it  that  the  word  carries  in  it  the  germ  of  life. 
They  who  are  so  born  again  live  and  abide  for  ever,  in  con- 
trast to  those  who  sow  to  the  flesh.  "The  Gospel  bears 
Incorruptible  fruits,  not  dead  works,  because  it  is  Itself 
incorruptible."  [Bengel.]  The  word  is  an  eternal  Di- 
vine power.  For  though  the  voice  or  speech  vanishes, 
there  still  remains  the  kernel,  the  truth  comprehended 
in  the  voice.  This  sinks  into  the  heart  and  is  living;  yea, 
it  is  God  Himself.  So  God  to  Moses,  Exodus  4. 12,  "  I  will 
be  with  thy  mouth."  [Luther.]  The  life  Is  in  God,  yet 
it  is  communicated  to  us  tlirough  the  word.  "The  Gospel 
shall  never  cease,  though  its  ministry  sliali."  [Calov.] 
The  abiding  resurrection  glory  is  always  connected  witli 
our  regeneration  by  the  Spirit.  Regeneration  beginning 
with  renewing  man's  soul  at  the  resurrection,  passes  on 
to  the  body,  tlien  to  tlie  whole  world  of  nature.  34-. 
Scripture  proof  that  the  word  of  God  lives  for  ever,  in 
contrast  to  man's  natural  frailty.  If  ye  were  born  again 
of  flesh,  corruptible  seed,  ye  must  also  perish  again  as  the 
grass;  but  now  that  from  which  you  have  derived  life  re- 
mains eternally,  and  so  also  will  render  you  eternal. 
Jlesli— man  in  his  mere  earthly  nature,  as— Omitted  in 
some  of  the  oldest  MSS.  of  man— The  oldest  MSS.  read, 
"of  it"  (i.e.,  of  the  flesh).  "The  glory"  is  the  wisdom, 
strength,  riches,  learning,  honour,  beauty,art,  virtue,  and 
righteousness  of  the  natubal  man  (expressed  by  "  flesh"), 
which  all  are  transitory  (John  3.  6),  not  of  man  (as  Eng- 
lish Version  reads)  absolutely,  for  the  glory  of  man,  in  his 
true  ideal  realized  in  the  believer,  is  eternal,  withereth 
— GreeAaorist:  lit.,  "withered,"  i.e.,  is  withered  as  a  thing 
of  the  past.  So  also  the  Greek  for  "falleth"  is  "fell 
away,"  i.  e,,  is  fallen  away :  it  no  sooner  is  than  it  is  gone, 
thereof— Omitted  in  the  best  MSS.  and  versions.  "The 
grass"  is  the^csA;  "the  flower"  its  fir/oj-i^.  25,  (Psalm  119. 
89.)  tills  is  the  Avord  .  .  .  preached  unto  you — That  is 
eternal  which  is  born  of  incorruptible  seed  (v.  21):  but  ye 
have  received  the  incorruptible  seed,  the  word  (v.  25); 
therefore  ye  are  born  for  eternity,  and  so  are  bound  now 
to  live  for  eternity  (v.  22,  23).  Ye  have  not  far  to  look  for 
the  word;  it  is  among  you,  even  the  joyful  Gospel  mes- 
sage wliich  we  preach.  Doubt  not  that  the  Gospel 
preached  to  2/ot«  by  our  brotlier  Paul,  and  wliich  ye  have 
embraced,  is  the  eternal  truth.  Thus  the  oneness  of 
Paul  and  Peter's  creed  appears.  See  ray  Introduction, 
showing  Peter  addresses  some  of  the  same  churches  as 
Paul  laboured  among  and  wrote  to. 

CHAPTER    II. 

Ver.  1-2.5.  Exhortations:  To  guileless  feeding  on  the 
word  by  the  sense  of  their  privileges  as  new-born  babes, 
living  stones  in  the  spiritual  temple  built  on  Christ 
the  chief  corner-stone,  and  royal  priests,  in  contrast  to 
their  former  state:  also  to  abstinence  from  fleshly  lusts, 
and  to  walk  worthily  In  all  relations  of  life,  so  that  the 
world  without  which  opposes  them  maybe  constrained 
to  glorifj'  God  in  seeing  their  gootl  works.  Clirist,  the 
grand  pattern  to  follow  in  patience  under  suffering  for 
well-doing.  1.  laying  a«lde — once  for  all:  so  the  Greek 
aorist  expresses,  as  a  garment  put  off.  The  exhortation 
applies  to  Christians  alone,  for  in  none  else  is  the  new  na- 
ture existing  wliich,  as  "the  inward  man"  (Epheslans  3. 
10),  can  cast  off"  tlie  old  as  an  outward  thing,  so  that  the 
Christian,  tlirough  the  continual  renewal  of  his  inward 
man,  can  also  exhibit  himself  externally  as  a  new  man. 
_J3ut  to  unbelievers  the  demand  Is  addressed,  that  in- 
wardly, in  regard  to  the  nous  (mind),  they  must  become 
changed,  mcla-noeisthai  (re-pent).  [Steiger.]  The  "  there- 
fore" resumes  the  exhortation  begun  In  ch.  1.  22.  Seeing 
that  ye  are  born  again  of  an  Incorruptible  seed,  be  not 
again  entangled  in  evil,  which  "has  no  substantial  being, 
but  is  an  acting  in  contrariety  to  the  being  formed  in  us." 
[TiiKOi'HYLACT.]  "  Mallce,"  Ac,  are  utterly  Inconsistent 
with  the  "love  of  the  brethren,"  unto  which  ye  have 
"  purified  your  souls"  (ch.  1.  22).  The  vices  liere  are  those 
wlilch  offend  against  tne  brotherly  love  Inculcated 
aiiove.  Each  succeeding  one  springs  out  of  that  which 
immediately  precedes,  so  as  to  form  a  genealogy  of  the  sins 


against  love.  Out  of  malice  springs  guile;  out  of  guile, 
hypocrisies  (pretending  to  be  what  we  are  not,  and  not 
showing  what  we  really  are;  the  opposite  of  "love  un- 
feigned," and  "  wiihout  dissimulation") ;  out  of  hypoc- 
risies, envies  of  those  to  whom  we  think  ourselves  obliged 
to  play  the  liypocrite ;  out  of  envies,  evil-speaking,  mali- 
cious, envious  detraction  of  others.  GiaVe  Is  the  permanent 
disposition ;  hypocrisies  the  acts  flowing  from  it.  The  guile- 
less knows  no  envy.  Cf.  v.2,  "sincere,"  Greek,  "guileless." 
"3/aZjce  delights  in  another's  hurt;  env^/ pines  at  another's 
good;  guile  imparts  duplicity  to  the  heart;  hypocrisy 
(flattery)  imparts  duplicity  to  the  tongue;  evil-speakings 
wound  the  character  of  another."  [Augustine.]  3.  new- 
born habes- altogether  without  "guile"  (v.  1).  As  long 
as  we  are  here  we  are  "babes,"  in  a  specially  tender  rela- 
tion to  God  (Isaiah  40.11).  The  childlike  spirit  is  indis- 
pensable if  we  would  enter  heaven.  "Milk"  is  here  not 
elementary  truths  in  contradistinction  to  more  advanced 
Christian  truths,  as  in  1  Corinthians  3. 2;  Hebrews  5. 12, 13; 
but  in  contrast  to  "guile,  hypocrisies,"  &c.  (i'.  1);  the  sim- 
plicity of  Christian  doctrine  in  genei-al  to  the  childlike 
spirit.  The  same  "word  o'f  grace"  which  is  the  instru- 
ment in  regeneration,  is  the  instrument  also  of  building 
up.  "The  mother  of  the  child  is  also  its  natural  nurse." 
[Steiger.]  Tlie  babe,  instead  of  chemically  analyzing, 
instinctively  desires  and  feeds  on  the  milk;  so  our  part 
is  not  self-sufllcient  rationalizing  and  questioning,  but 
simply  receiving  tlie  truth  in  the  love  of  it  (Matthew  11. 
25).  desire— Greek.  "  have  a  yearning  desire  for,"  or  "  long- 
ing after,"  a  natural  impulse  to  the  regenerate,  "for  as  no 
one  needs  to  teach  new-born  babes  what  food  to  take, 
knowing  instinctively  that  a  table  is  provided  for  them 
in  their  mother's  breast,"  so  the  believer  of  himself 
thirsts  after  the  word  of  God  (Psalm  119).  Cf.  Tatius'  lan- 
guage as  to  Achilles,  of  the  -tvord— Not  as  Alford, 
"spiritual,"  nor  "reasonable,"  as  English  Version  in  Ro- 
mans 12. 1.  The  Greek  logos  in  Scripture  is  not  used  of  the 
reason,  or  mind,  but  of  the  WORD;  the  preceding  context 
requires  that  theword  should  be  meant  here;  the  adjective 
logikos  follows  the  meaning  of  the  noun  logos,  "  word." 
James  1. 21,  "Lay  apart  all  fllthiness,  &c.,  and  receive  with 
meekness  the  engrafted  word,"  is  exactly  parallel,  and 
couflrms  English  Version  here,  sincere— Greek,  "guile- 
less." Cf.  v.  1,  "  laying  aside  guile."  Iren^us  says  of 
heretics.  They  mix  chalk  with  the  milk.  Tlie  article 
"the,"  Implies  that  besides  the  well-knoivn  pure  milk,  the 
Gospel,  tliere  is  no  other  pure,  unadulterated  doctrine;  it 
alone  can  make  us  guileless  [v.  1).  gro-*v— The  oldest  MSS. 
and  versions  read,  "grow  unto  salvation."  Being  bobx 
again  unto  salvation,  we  are  also  to  grow  unto  salvation, 
Tlie  fend  to  which  growth  leads  is  perfected  salvation. 
"Growth  is  the  measure  of  the  fulness  of  that,  not  only 
rescue  from  destruction,  but  positive  blessedness,  which 
Is  implied  in  salvation."  [Alforu.]  thereby— G<-ceyt,  "  in 
it;"  fed  07iit;  in  its  strength  (Acts  11. 14).  "Tlie  word  is  to 
be  desired  with  appetite  as  the  cause  of  life,  to  be  swal- 
lowed in  the  hearing,  to  be  chewed  as  cud  Is  by  rumi- 
nation with  tlie  uuderstanding,  and  to  be  digested  by 
faith."  [Tertullian.]  3.  Peter  alludes  to  Psalm  34.  8. 
The  first  tastes  of  God's  goodness  are  afterwards  followed 
by  fuller  and  happier  experiences.  A  taste  whets  tho 
appetite.  [Bengel.]  gracious  —  GVce/c,  "good,"  benig- 
nant, kind;  as  God  isfcvealed  to  us  in  Christ,  "  the  Lord" 
(v.  4),  we  who  are  born  again  ought  so  to  be  good  and  kind 
to  the  brethren  (ch.  1.  22).  "  Whosoever  has  not  tasted  the 
word  to  lilni  it  is  not  sweet;  it  has  not  readied  the  heart; 
but  to  tliem  wlio  have  experienced  it,  who  with  the  heart 
believe,  'Christ  has  been  .sent  for  me  and  Is  become  vi]/ 
mvn;  my  miseries  are  His,  and  Ills  life  mine,'  it  tastes 
sweet."  [Luther.]  4.  coming— d/'au;mflr7iea7' (same  Greek 
as  here,  Hebrews  10.  22)  by  faith  continually;  present 
tense :  not  having  come  once  for  all  at  conversion,  stone 
— Peter  (i.  e.,  a  stone,  named  so  by  Christ)  desires  that  all 
similarly  sliould  be  living  stones  built  on  Christ,  thk 
true  foundation-stone;  cf.  his  speech  lu  Acts  4. 11  Au 
undesigned  coincidence  and  mark  of  genuineness.  The 
Spirit  foreseeing  the  Romanist  perversion  of  Matthew  16. 
18  (cf.  10,  "Son  of  the  Living  God,"  which  coincides  with 

503 


Christ  the  Foundation-stone 


1  PETER  II. 


whereon  we  are  SuiU. 


his  language  here, "  the  living  stone"),  prescien  tly  makes 
Peter  himself  to  refute  it.    He  herein  confirms  Paul's 
teaching.    Omit  the  as  unto  of  English  Version.    Christ  is 
positively  termed  the  "living  stone;"  iwmsr,  as  having  life 
in  Himself  from  the  beginning,  and  as  raised  from  the 
dead  to  live  evermore  (Revelation  1. 18)  after  His  rejection 
by  men,  and  so  the  source  of  life  to  us.    Like  no  eartlily 
rock.  He  lives  and  gives  life.    Cf.  1  Corintliians  10.  4,  and 
the  type.  Exodus  17.  6;  Numbers  20.  11.    disallowed— re- 
jected, reprobated;  referred  to  also  by  Christ  Himself; 
also  by  Paul;  cf.the  kindred  prophecies,  Isaiah  8. 14;  Luke 
2.34.    cliosen  of  God— lit.,  "with  (or  in  the  presence  and 
judgment  of)  God  elect,"  or  chosen  out  {v.  6).    Many  are 
alienated  from  the  Gospel,  because  it  is  not  everywhere 
in  favour,  but  is  on  the  contrary  rejected  by  most  men. 
Peter  answers  that,  though  rejected  by  men,  Christ  is 
peculiarly  the  stone  of  salvation  honoured  by  God,  first 
so  designated  by  Jacob  in  his  deathbed  prophecy.     5. 
Ye  also,  as  lively  stones— partaking  of  the  name  and  life 
which  is  in  "  the  living  stone"  (v.  4 ;  1  Corinthians  3. 11). 
Many  names  which  belong  to  Christ  in  the  singular  are 
assigned  to  Christians  in  .the  plural.    He  is  "the  Son," 
"High  Priest,"  "King,"  "Lamb;"  they,  "sons,"  "  priests," 
"kings,"  "sheep,"  "lambs."     So  the  Shulamite  called 
^  from  Solomon.    [Bengel,.]     are  built  np— Greek,  "are 
being  built  up,"  as  in  Ephesians  2.  22.    Not  as  Alfokd, 
"Be  ye  built  up."    Peter  grounds  his  exhortations,  v.  2, 
11,  &c.,  on  their  conscious  sense  of  their  high  privileges 
as  living  stones  in  the  course  of  being  built  up  into  a  spiritual 
house  (i.  e.,  "  the  habitation  of  the  Spirit").    priesthood- 
Christians  are  at  once  the  spiritual  ^emp^e  and  the  pi-iests 
of  the  temple:  There  are  two  Greek  words  for  "temple;" 
hieron  {the  sacred  place),  the  whole  building,  including  the 
courts  wherein  the  sacrifice  was  killed;  and  naos  {the  dwell- 
ing, viz.,  of  God),  the  inner  shrine  wherein  God  peculiarly 
manifested  Himself,  and  where,  in  the  holiest  place,  the 
blood  of  the  slain  sacrifice  was  presented  before  Him.    All 
believers  alike,  and  not  merely  ministers,  are  now  the 
dwelling  of  God  (and  are  called  the  naos  Greek,  not  the 
hieron)  ixnA  priests  unto  God  (Revelation  1.6).    The  min- 
ister is  not,  like  the  Jewish  priest(GreeA;  /uo-eus),  admitted 
nearer  to  God  than  the  people,  but  merely  for  order's 
sake  leads  the  spiritual  services  of  the  people.    Priest  is 
the  abbreviation  of  presbyter  in  the  Church  of  England 
Prayer  Book,  not   corresponding   to  the  Aaronic  priest 
{hiereus,   who   oflered   literal   sacrifices).      Clirist   is   the 
only     literal     hiereus-priest     in     the     New     Testament 
through  whom  alone  we  may  always  draw  near  to  God. 
Cf.   V.  9,  "a   royal   priesthood,"  i.  e.,  a   body  of  priest- 
kings,  such  as  was  Melchisedec.     The  Spirit  never.  In 
New  Testament,  gives   the  name  hiereus,  or   sacerdotal 
priest,  to  ministers  of  the  Gospel,     lioly— consecrated 
to  God.    spiritual  sacrifices — not  the  literal  one  of  the 
mass,  as  the  Romish  self-styled  disciples  of  Peter  teach. 
01.  Isaiah 56. 7,  which  cf.  with  " acceptable  to  God"  here:  19. 
21;  Psalm  4.5;  50.14;  51.17,19;  Hosea  14.2;  Phlllpplans  4. 
18.    "Among  spiritual  sacrifices  the  first  place  belongs  to 
the  general  oblation  of  ourselves.    For  never  con  we  ofl'er 
anything  to  God  until  we  have  offered  ourselves  [2  Corin- 
thians 8. 5]  in  sacrifice  to  Him.    There  follow  afterwards 
prayers,  giving  of  thanks,  alms-deeds,  and  all  exei'clses  of 
piety"  [Calvin.]    Christian  houses  of  ■vyorship  are  never 
•jailed  temples,  because  the  temple  was  a  place  for  sacrifice, 
which  has  no  place  in  the  Christian  dispensation;  the 
Christian  temple  is  the  congregation  of  spiritual  wor- 
shippers. The  synagogue  (where  reading  of  Scripture  and 
prayer  constituted  the  worship)  was  the  model  of  the 
Christian  house  of  worship  (cf.  Note,  James  2.2,  Greek, 
"synagogue;"  Acts  15.21).     Our  sacrifices  are  those  of 
prayer,  praise,  and  self-denying  services  In  the  cause  of 
Christ  (v.  9,  end),  by  Jesus  Clirlst— as  our  mediating  High 
Priest  before  God.    Connect  these  words  with  "  oflfer  up." 
Christ  is  both  precious  Himself  and  makes  us  accepted. 
[Bengel.]    As  the  temple,  so  also  the  priesthood,  is  built 
on  Christ  (u.  4, 5).    [Beza.]    Imperfect  as  are  our  services, 
we  are  not  with  unbelieving  timidity,  which  Is  close  akin 
to  refined  self-righteousness,  to  doubt  their  acceptance 
THROUGH  Christ.    After  extolling  the  dignity  of  Ohris- 
504 


tians  he  goes  back  to  Christ  as  tnt:  sole  source  oJ  it.  6. 
WUerefore  also — Tlie  oldest  MSis.  read,  "Because  that." 
The  statement  above  Is  so  "because  it  is  contained  in 
Scripture."  BeUold — Calling  attention  to  the  glorious 
announcement  of  His  eternal  counsel,  elect — So  also  be- 
lievers (v.  9,  "chosen,"  Greek,  "elect  generation").  pre- 
cious—In Hebrew,  Isaiah  28.16,  "a  corner-stone  of  pre- 
clousness."  See  all  my  Note  there.  So  In  v.  7,  Christ  is 
said  to  be,  to  believers,  "precious,"  Greek,  "pkecious- 
NESS."  confounded  —  Same  Greek  as  in  Romans  9.  33 
(Peter  here  as  elsewhere  confirming  Paul's  teaching.  See 
Introduction,  also  Romans  10.11),  "ashamed."  In  Isaiah 
28. 16,  "make  haste,"  i.e.,  flee  in  sudden  panic,  covered 
with  the  shame  of  confounded  hopes.  7.  Application  of 
the  Scripture  just  quoted  first  to  the  believer,  then  to  the 
unbeliever.  On  the  opposite  eflfects  of  the  same  Gospel 
on  different  classes,  cf.  John  9.39;  2  Corinthians  2. 15, 16. 
prec4.on.»— Greek,  "the  preciousness"  (v. 6).  To  you  be- 
lievers belongs  the  preciousness  of  Christ  just  mentioned. 
disobedient— to  the  faith,  and  so  disobedient  in  practice. 
the  stone  which,  &c.,  head  of  .  .  .  corner — (Psalm  118. 
22).  Those  who  rejected  the  Stone  were  all  the  while  in 
spite  of  themselves  unconsciously  contributing  to  its  be- 
coming Head  of  the  corner.  The  same  magnet  has  two 
poles,  the  one  repulsive,  the  other  attractive;  so  the  Gos- 
pel has  opposite  efliects  on  believers  and  unbelievers  re- 
spectively. 8.  stone  of  stumbling,  &c.— Quoted  from 
Isaiah  8. 14.  Not  merely  they  stumbled,  in  tliat  their  prej- 
udices were  offended;  but  their  stumbling  implies  the 
judicial  punishment  of  their  reception  of  Messiah:  they 
hurt  themselves  in  stumbling  over  the  corner-stone,  as 
"stumble"  means  in  Jeremiah  13. 16;  Daniel  11. 19.  at  the 
■»vord— rather  join  "being  disobedient  to  the  word:"  so 
ch,3. 1;  4.17,  whereunto — to  penal  stumbling;  to  the  ju- 
dicial punishment  of  their  unbelief.  See  above,  also — 
an  additional  thouglit;  God's  ordination;  not  that  God 
ordains  or  appoints  them  to  sin,  but  tliey  are  given  up  to 
"the  fruit  of  their  own  ways"  according  to  the  eternal 
counsel  of  God.  The  moral  ordering  of  the  world  is  alto- 
gether of  God.  God  appoints  the  ungodly  to  be  given  up 
unto  sin,  and  a  reprobate  mind  and  its  necessary  penalty. 
"Were  appointed,"  Greek,  "set,"  answers  to  "i"  lay," 
Greek,  "set,"  v. 6.  God,  in  the  active,  is  said  to  appoint 
Ciirlst  and  the  elect  [dli-ectly].  Unbelievers,  in  the  pas- 
sive, are  said  to  be  appointed  [God  acting  less  directly  In 
the  appointment  of  the  sinner's  awful  course].  [Bengel.] 
God  ordains  tlie  wicked  to  punishment,  not  to  crime.  [J, 
Cappel.]  "Appointed"  or  "  set"  (not  here  "FOREordained") 
refers,  not  to  tlie  eternal  counsel  so  directly,  as  to  the 
penal  justice  of  God,  Through  the  same  Christ  whom 
sinners  rejected,  they  shall  be  rejected;  unlike  believers, 
they  are  by  God  appointed  unto  wrath  as  fitted  for  it.  Tlie 
lost  shall  lay  all  the  blame  of  their  ruin  on  their  own  sin- 
ful perversity,  not  on  God's  decree ;  the  saved  shall  ascribe 
all  the  merit  of  their  salvation  to  God's  electing  love  and 
grace.  9.  Contrast  In  the  privileges  and  destinies  of  be- 
lievers. Cf.  the  similar  contrast  with  the  preceding  con- 
text, chosen— "  elect"  of  God,  even  as  Christ  your  Lord 
is.  generation— Implying  the  unity  of  spiritual  origin 
and  kindred  of  believers  as  a  class  distinct  from  the 
world,  royal— kingly.  Believers,  like  Christ,  the  antl- 
typlcal  Melchisedec,  are  at  once  kings  and  priests,  Israel, 
in  a  spiritual  sense,  was  designed  to  be  the  same  among 
the  nations  of  the  earth.  The  full  realization  on  earth  of 
this,  both  to  the  literal  and  the  spiritual  Israel,  is  as  yet 
future,  holy  nation  —  antityplcal  to  Israel,  peculiar 
people- ii<.,  "a  people  for  an  acquisition,'"  i.e.,  whom  God 
chose  to  he  peculiarly  i/is.- Acts20.  28,  "purchased,"  lit.,  ac- 
quired. God's  "peculiar  treasure"  above  others,  sho-w 
fovt\i.— publish  abroad.  Not  their  own  praises  but  His. 
They  have  no  reason  to  magnify  themselves  above  others 
for  once  they  had  been  in  the  same  darkness,  and  only 
through  God's  grace  had  been  brought  to  the  light  which 
they  must  henceforth  show  forth  to  others,  praises— GrceA:, 
"virtues,"  "excellencies:"  His  glory,  mercy  (v.  10),  good- 
ness ( Greek,  v.  3 ;  Numbers  14. 17, 18 ;  Isaiah  63. 7),  The  same 
term  is  applied  to  believers,  2  Peter  1,5.  of  him  vi'ho 
hath  called  you— (2  Peter  1.  3.)    out  of  darknes*— of 


Exhortation  to  Abstuin  from  Fleshly  Luals. 


1  PETER  II. 


TT'e  are  to  be  Obedient  to  ^Tayistrates. 


heathen  and  even  Jewish  ignorance,  error,  sin,  and  mis- 
ery, and  so  out  of  the  dominion  of  the  prince  ot  darliness. 
n»arvellou»— Peter  still  has  in  mind  Psalm  Ui.  23.  llj^ht 
—It  is  called  "His,"  t.  e.,  God's.  Only  the  (spiritual)  lifjht 
is  created  by  God,  not  darkness.  In  Isaiah  45.  7,  it  is  phys- 
ical darkness  and  evil,  not  moral,  that  God  is  said  to  ci-e- 
ale  the  punishment  of  sin,  not  sin  itself.  Ptter,  with 
characteristic  boldness,  brands  as  darkness  what  all  the 
world  calls  ligM;  reason,  without  (.he  Holy  Spirit,  in  spite 
of  its  vaunted  power,  is'spiritual  darkness.  "It  cannot 
apprehend  what  faith  is:  there  it  is  stark  blind ;  it  gropes 
as  one  that  Is  without  eyesight,  stumbling  from  one 
thing  to  another,  and  knows  not  what  it  does."  [Lxtther.] 
10.  Adapted  from  Hosea  1.  9,  10;  2.  23.  Peter  plainly  con- 
firms Paul,  who  quotes  the  passage  as  implying  the  call 
of  the  Gentiles  to  become  spiritually  that  which  Israel 
had  been  literally,  "the  people  of  God."  Primarily,  the 
prophecy  refers  to  literal  Israel,  hereafter  to  be  fully  that 
which  in  their  best  days  they  were  only  partially,  God's 
people,  not  obtained  n\ercy—lU.,  "who  were  men  not 
compassionated."  Implying  that  it  was  God's  pure  mercy, 
not  their  merits,  which  made  the  blessed  change  in  their 
state;  a  thought  which  ought  to  kindle  their  lively  grat- 
itude, to  be  shown  with  their  life,  as  well  as  their  lips.  11. 
As  heretofore  he  exhorted  them  to  walk  worthily  of  their 
calling,  in  contradistinction  to  their  own  former  walk,  so 
now  he  exhorts  them  to  glorify  God  before  unbelievers. 
Dearly  beloved— he  gains  their  attention  to  his  exhorta- 
tion by  assuring  them  of  his  love,  strangers  and  pil- 
grims— (Ch.  1. 17).  Sojourners,  lit.,  settlers  havi  ng  a  house  in 
a  city  without  being  citizens  in  respect  to  the  rights  of  cit- 
izenship; a  picture  of  the  Christian's  position  on  earth; 
and ptJfirriw.?,  staying  for  a  time  in  a  foreign  land.  Fla- 
cius  thus  analyzes  the  exhortation  :  1.  Purify  your  souls 
i&)  &&  strangers  on  earth  who  must  not  allow  yourselves 
to  be  kept  back  by  earthly  lusts,  and  (b)  because  these 
lusts  war  against  the  soul's  salvation.  2.  Walk  piously 
among  unbelievers  (a)  so  that  they  may  cease  to  calum- 
niate Christians,  and  (b)  jnay  themselves  be  converted  to 
Christ,  fleshly  lusts — Enumerated  in  Galatians  5.  19,  <fcc. 
Not  only  the  gross  appetites  which  we  have  in  common 
with  the  brutes,  but  all  the  thoughts  of  the  unrenewed 
mind.  •*vl»icli — Oreek,  "  the  which,"  i.  e.,  inasmuch  as  be- 
ing such  as  "war,"  &c.  Not  only  do  they  impede,  but  they 
assail.  [Bengel.]  tbe  soul— r.  e.,  against  (he  regenerated 
soul ;  such  as  were  those  now  addressed.  The  regenerated 
soul  is  besieged  by  sinful  lusts.  Like  Samson  in  the  lap 
of  Delilah,  the  believer,  the  moment  that  he  gives  way  to 
fleshly  lusts,  has  the  looks  of  his  strength  sliorn,  and 
ceases  to  maintain  that  spiritual  separation  from  the 
world  and  the  flesh  of  which  the  Nazarite  vow  was  the 
type.  la.  conversation— "behaviour  ;"  "conduct."  There 
are  two  things  in  which  "strangers  and  pilgrims"  ought 
to  bear  themselves  well :  (1.)  The  convei-sation  or  conduct, 
as  subjects  (v.  13),  servants  (v.  IS),  wives  (ch.3. 1),  husbands 
(ch.  3.  7),  all  persons  under  all  circumstances  (v.  8);  (2.) 
confession  of  the  faith  (ch.  3.  1.5,  16).  Each  of  the  two  is  de- 
rived from  the  will  of  God.  Our  conversation  should  cor- 
respond to  our  Saviour's  condition;  this  is  in  heaven,  so 
ought  that  to  be.  Iionest — honourable,  becoming,  proper 
(ch.  3. 16).  Contrast  "  vain  conversation,"  ch.  1.  IS.  A.  gootl 
walk  does  not  make  us  pious,  but  we  must  first  be  pious 
and  believe  before  we  attempt  to  lead  a  good  course.  Faith 
first  receives  from  God,  then  love  gives  to  our  neighbour. 
[Luther.]  -whereas  they  speak  against  you — now  {v.  15), 
that  they  may,  nevertheless,  at  some  time  or  other  here- 
a/<er glorify  God.  The  Oreek  may  be  rendered,  "Wherein 
they  speak  ag.ainst  you,  &c.,  that  (herein)  they  may,  by 
your  good  works,  whicli  on  a  closer  inspection  Iheji  shnll  be- 
hold, glorify  God."  The  very  works  "  which  on  more  care- 
ful consideration,  must  r^iove  the  heatlion  to  praise  (Jod, 
are  at  first  the  object  of  hatred  and  raillery."  [Steiger.] 
evil-doers — Recauseas  Christians  they  could  not  conform 
to  lieathenish  customs,  they  were  accused  of  disobedience 
to  all  legal  authority;  in  order  to  rebut  this  charge,  they 
are  told  to  submit  to  eve)')/  ordinance  of  man  (not  sinful  in 
itself),  by— owing  to.  thry  shall  VtK\\oU\.— Greek,  "  they 
Mball  be  eye-witnesses  of:"  "  shall  behold  on  close  inspec- 


tion:" as  opposed  to  their  "ignorance"  (v.  15)  of  the  true 
character  of  Christians  and  Christianity,  byjudging  on 
mere  hearsay.  The  same  GreeA;  verb  occurs  in  a  similar 
sense  in  ch.  3.  2.  "Other  men  narrowly  look  at  (so  the  Greek 
implies)  the  actions  of  the  righteous."  [Bengel.]  Tektul- 
riAN  contrasts  the  early  Christians  and  the  heathen; 
These  delighted  in  the  bloody  gladiatorial  spectacles  of 
the  amphitheatre,  whereas  a  Christian  was  excominuni- 
cated  if  he  went  to  it  at  all.  No  Christian  was  found  in 
prison  for  crime,  but  only  for  the  faith.  The  heathen  ex- 
cluded slaves  from  someof  their  religious  services,  whereas 
Christians  had  some  of  their  presbyters  of  the  class  of 
slaves.  Slavery  silently  and  gradually  disappeared  by 
the  power  of  the  Christian  law  of  love,  "Whatsoever  ye 
would  that  men  should  do  to  you,  do  ye  even  so  to  them." 
When  the  pagans  deserted  their  nearest  relatives  in  a 
plague.  Christians  ministered  to  the  sick  and  dying. 
When  the  Gentiles  left  their  dead  unburied  after  a  battle, 
and  cast  their  wounded  into  the  streets,  the  disciples 
hastened  to  relieve  the  sufTering.  glorify— forming  a 
high  estimate  of  the  God  whom  Christians  worship,  from 
the  exemplary  conduct  of  Christians  themselves.  We 
must  do  good,  not  with  a  view  to  our  own  glory,  but  to  the 
glory  of  God.  the  day  of  visitation— of  God's  grace; 
when  God  shall  visit  them  in  mercy.  13.  every  ordinance 
of  man  — "every  human  institution"  [Alford],  lit., 
"every  human  creation."  For  though  of  divine  appoint- 
ment, yet  in  the  mode  of  nomination  and  in  the  exercise 
of  their  authority,  earthly  governors  are  but  human  in- 
stitutions, being  of  men,  and  in  relation  to  men.  The  apostle 
speaks  as  one  raised  above  all  human  things.  But  lest 
they  should  think  themselves  so  ennobled  by  faith  as  to 
be  raised  above  subordination  to  human  authorities,  he 
tells  them  to  submit  themselves  for  the  sake  of  Christ,  who 
desires  j'ou  to  be  subject,  and  who  once  was  sulyect  to 
earthly  rulers  Himself,  though  having  all  things  subject 
to  Him,  and  whose  honour  is  at  stake  in  you  as  His 
earthly  representatives.  Cf.  Romans  13. 5,  "  Be  subject  for 
conscience' sake."  king— the  Roman  emperor  was  "su- 
preme" in  the  Roman  provinces  to  which  this  Epistle 
was  addressed.  The  Jewish  zealots  refused  obedience. 
The  distinction  between  "the  king  as  supreme,"  and 
"governors  sent  by  him,"  implies  that  "  if  the  king  com- 
mand one  thing,  and  the  subordinate  magistrate  another, 
we  ought  rather  to  obey  the  superior."  [Augtjstine  in 
Grotius.]  Scripture  prescribes  nothing  upon  the  form  of 
government,  but  simply  subjects  Christians  to  tliat  every- 
where subsisting,  without  entering  into  the  question  of 
the  rigfit  of  the  rulers  (thus  the  Roman  emperors  had  by 
force  seized  supreme  authority,  and  Rome  had,  by  unjus- 
tifiable means,  made  herself  mistress  of  Asia),  because 
the  de facto  governors  have  not  been  made  by  chance,  but 
by  the  providence  of  God,  14.  governors — subordinate 
to  the  emperor,  "sent,"  or  delegated  by  Cfesar  to  preside 
over  the  provinces,  for  the  punishment— No  tyranny 
ever  has  been  so  unprincipled  as  that  some  appearanceof 
equity  was  not  maintained  in  it;  however  corrupt  a  gov- 
ernment be,  God  never  sufiers  it  to  be  so  much  so  as  not 
to  be  better  than  anarchy.  [Calvin.]  Although  bad  kln^s 
often  oppress  the  good,  yet  that  is  scarcely  ever  done  by 
public  authority  (and  it  is  of  what  is  done  by  public  au- 
thority that  Peter  speaks),  save  under  the  mask  of  right. 
Tyranny  harasses  many,  but  anarchy  overwhelms  the 
whole  state.  [Horneius.]  The  only  Justifiable  exception 
is  in  cases  where  obedience  to  the  earthly  king  plainly 
involves  disobedience  to  the  express  command  of  tJieKing 
of  kings,  praise  of  them  that  do  ■well — every  govern- 
ment recognizes  the  excellence  of  truly  Christian  subjects. 
Thus  Pliny,  in  his  letter  to  the  Emperor  Trajan,  acknow- 
ledges "  I  have  found  In  them  nothing  else  save  a  perverse 
and  extravagant  superstition."  This  recognition  in  the 
long  run  mitigates  persecution  (ch.  3.  13).  15.  Ground  of 
his  directing  them  to  submil  themselves  (v.  13).  put  to  aim 
lenco— lit.,  "lo  muzzle,"  "to  stop  the  mouth."  Ignorance — 
spiritual;  not  having  "the  knowledge  of  God,"  and  there- 
fore ignorant  of  the  children  of  God,  and  misconstruing 
their  acts;  inrtuenced  by  mere  appearances,  and  ever 
ready  to  open  their  mouths,  rather  than  their  eyes  and 

505 


Servants  are  to  Obey  their  Masters, 


1  PETEE  II. 


Patiently  Suffering  for  Well-doing. 


ears.    Their  ignorance  should  move  the  believer's  pity,  not 
his  anger.    They  judge  of  things  which  they  are  Incapable 
of  judging  through  unbelief  (cf.  v.  12).    Maintain  sucli  a 
walk  that  they  shall  have  no  charge  against  you,  except 
touchingyour  faith;  and  so  their  minds  shall  be  favour- 
ably disposed  towards  Christianity.    16.  as  free— as  ■■'  the 
Lord's  freemen,"  connected  with  v.  15,  Doing  well  as  being 
free.    "Well-doing"  (v.  15)  is  the  natural  fruit  of  being 
freemen  of  Christ,  made  free  by  "  the  truth  "  from  the 
bondage  of  sin.    Duty  is  enforced  on  us  to  guard  against 
licentiousness,  but  the  way  in  which  it  is  to  be  fulfilled,  is 
by  love  and  the  holy  instincts  of  Christian  liberty.    We 
are  ^l-jen  principles,  not  details,    not  using— 6rreeA-,  "  not 
as  having  your  liberty  for  a  veil  (cloak)  of  badness,  but  as 
the  servants  of  God,"  and  therefore  bound  to  submit  to  every 
ordinance  of  man  (v.  13)  which  is  of  God's  appointment.  17. 
Honour  all  nxcn— according  to  whatever  honour  is  due  in  each 
case.  Equals  have  a  respect  due  to  them.  Christ  has  digni- 
fied our  humanity  by  assuming  it;  therefore  we  sliould  not 
dishonour,  but  be  considerate  to  and  honour  our  com- 
mon humanity,  even  in  the  very  humblest.    The  first 
"honour"  is  in  the   Oreek  aorist  imperative,  implying, 
*^  In  every  case  render  promptly  every  man's  due."     [Al- 
FOKD.]    The  second  is  in  the  present,  implying.  Habitually 
and  continually  honour  the  king.    Thus  the  first  is  the 
general  precept;  the  three  following  ai-e  its  three  great 
divisions.    Love— present:  Habitually  love  with  the  spe- 
cial and  congenial  aflection  that  you  ought  to  feel  to 
brethren,  besides  the  general  love  to  all  men.    Fear  God 
.  .  ,  thelclng- Theking  is  tobe/ioMoured;  but  God  alone, 
in  the  highest  sense,  feared.  18.  Sei-vants— Grree/t,  "house- 
hold servants:"  not  here  the  Gf-eek  for  "slaves."    Prob- 
ably including/j-eedwjen  still  remaining  in  their  master's 
house.  J/osiers  were  not  commonly  Christians:  he  tliere- 
fore  mentions  only  the  duties  of  the  servants.    These  were 
then    often    persecuted   by    their   unbelieving    masters. 
Peter's  special  object  seems  to  be  to  teach  them  stibmis- 
sion,  whatever  the  character  of  the  masters  might  be. 
Paul  not  having  this  as  his  prominent  design,  includes 
masters  in  his  monitions,   be  subject— GreeA:,  being  subject  : 
the  participle  expresses  a  particular  instance  of  the  gen- 
eral exhortation  to  good  conduct,  v.  11, 12,  of  which  the  first 
particular  precept  is  given  v.  13,  "Submit  yourselves  to 
every  ordinance  of  man  for  the  Lord's  sake."   The  genei-al 
exhortation  is  taken  up  again  inu.  16;  and  so  the  participle 
V.  18,  "being  subject,"  is  joined  to  the  hortatory  impera- 
tives going  before,  v»2.,  "abstain,"  "submit  yourselves." 
"honour  all  men."     -witli — Greek,  "m."    all— all  possi- 
ble: under  all  circumstances,  such  as  are  presently  de- 
tailed,   fear— the  awe  of  one  subject:   God,  however,  is 
the  ultimate  object  of  the  "fear:" /ear    "for  the  Lord's 
sake"  (v.  13),  not  merely  slavish  fear  of  raastei-s.    good- 
kind,     gentle — indulgent  towards   errors:   considerate: 
yielding,  not  exacting  all  which  justice  might  demand, 
froward— perverse :   harsh.    Those  bound  to  obey  must 
not  make  the  disposition  and  behaviour  of  tlie  superior 
the  measure  of  the  fulfilment  of  their  obligations.    19. 
Keason  for  subjection  even  to  froward  masters.    tUanlc- 
wortby— (Luke  6.  33.)    A  course  out  of  the  common,  and 
especietUy praiseworthy  in  the  eyes  of  God:  not  as  Home 
interprets,  earning  merit,  and  so  a  work  of  supererogation 
(of.  V.  20).     Ibr  conscience  to-ward  GoA—lit.,  "  conscious- 
ness of  God:"  from  a  conscientious  regard  to  God,  more 
than  to  men.    endure— Gree/c,  patiently  bear  up  under: 
"as  a  superimposed  burden."    [Alfoud.]    grief— Greek, 
"griefs.''     30.  wliat— GrreeA;,  " what  kind  of."     glory— 
what  peculiar  merit,   buffeted— the  punishment  of  slaves, 
and  suddenly  inflicted  [Bengel.]    tJils  is — Some  oldest 
MSS.  read,  "for,"    Then  tlie  translation  is,  "But  if  when 
...  ye  take  it  patiently  (it  is  a  glory),  for  this  is,"  &c,    ac- 
ceptable-GreeA,  "  thankworthy,"  as  in  v.  19.   ai,  Christ's 
example  a  proof  that  patient  endurance  under  undeserved 
Bufferings  is  acceptable  with  God.    hereunto— to  the  pa- 
tient endurance  of  unmerited  suflering  (ch.  3. 9),    Christ  is 
an  example  to  servants,  even  as  He  was  once  in  "  the  form 
of  a  servant."    called— with  a  heavenly  calling,  though 
slaves,    for  ua — His  dying  for  us  is  the  highest  exemplifi- 
cation of  "  doing  well"  (v.  20),    Ye  must  patiently  suflTer, 
506 


being  innocent,  as  Christ  also  innocently  suffered  (not  for 
Himself,  but  for  «s).    Tlie  oldest  MSS.  for  "us  .  .  .  us," 
read,  "you  .  .  .  for  you."    Christ's  sufferings,  whilst  they 
are  for  an  example,  were  also  primarily  sufferings  "for 
%is,"  a  consideration  which  imposes  an  everlasting  obli- 
gation on  us  to  please  Him.    lea-vlng— behind :   so  the 
Greek:  on  His  departure  to  the  Father,  to  His  glory,    an 
example— G?eefc,  "a  copy,"  lit.,  a  writing  copy  set  bj'  mas- 
ters for  their  pupils.    Christ's  precepts  and  sermons  were 
the  transcript  of  His  life.    Peter  graphically  sets  before  ser- 
vants those  features  especially  suited  to  their  case,    fol- 
lo-*v — close  upon:  so  the  Greek,    liis  steps— /oo<«<ep«,  viz., 
of  His  patience  combined  with  innocence.    543.  Illustrating 
Christ's  well-doing  (v.  20)  though  suffering.    AiA— Greek 
aorist.     "Never   in  a  single  instance  did."     [Alford.] 
Quoted  from  Isaiah  53.  9,  end,  LXX.    neitlicr— nor  yet: 
not  even.    [Ai,FOitD.]    Sinlessness  as  to  the  rtwuth  is  a 
mark  of  perfection.    Guile  is  a  common  fault  of  servants. 
"If  any  boast  of  his  innocency,  Christ  surely  did  not 
suffer  as  an  evil-doer"  [Calvin],  yet  He  took  it  patiently 
(v.  20).    On  Christ's  sinlessness,  cf.  2  Corinthians  5.  21 ;  He- 
brews 7.  26.     33.   Servants  are  apt  to  "answer  again" 
(Titus  2.  9).    Threats  of  Divine  judgment  against  oppres- 
sors are  often  used  by  those  who  have  no  other  arms,  as' 
for  instance   slaves.     Christ,  who  as   Lord   could  have 
threatened  with  truth,  never  did  so.   committetl  himself— 
or  His  cause,  as  man  in  His  suffering.    Cf.  the  type,  Jere- 
miah 11.  20.    In  this  Peter  seems  to  have  before  his  mind 
Isaiah  53. 8.    Cf.  Romans  12. 19,  on  our  corresponding  doty. 
Leave  your  case  in  His  hands,  not  desiring  to  make  Him 
executioner  of  your  revenge,  but  rather  praying  for  ene- 
mies. God"s  righteous  judgment  gives  tranquilli  ty  and  con- 
solation to  the  oppressed.    34.  his  o-»vn  self— there  being 
noneothei-  but /fiwse?/ who  could  liavedone  it.    His  volun- 
tary undertaking  of  the  work  of  redemption  is  implied. 
The  CreeA;  puts  in  antithetical  juxtaposition,  OUB,  and  His 
OWN  SEiiF,  to  mark  the  idea  of  His  substitution  for  us.    His 
"  well-doing"  in  His  sufferings  is  set  forth  here  as  an  ex- 
ample to  servants  and  to  us  all  {v.  20).    bare— to  sacrifice ; 
carried  and  offered  up  :  a  sacrificial  terra.    Isaiah  53.  11,  12, 
"  He  bare  the  sin  of  many :"  where  the  idea  of  bearing  on 
Himself  is  the  prominent  one;  here  the  offering  in  sacrifice 
is  combined  with  that  idea.    So  the  same  Greek  means, 
ch.  2.  5.    our  gins — In  offetnng  or  presenting  in  sacrifice  (as 
the  Ch-eek  for  "bare  "  implies)  His  body,  Christ  offered  in 
it  the  guilt  of  our  sins  upon  the  cross,  as  upon  the  altar  of 
God,  that  it  might  be  expiated  in  Him,  and  so  taken  away 
from  us.    Cf.  Isaiah  53. 10,  "  Thou  shall  make  His  soul  an 
offering  for  sin."    Peter  thus  means  by  "bare  "  what  the 
Syriac  takes  two  words  to  express,  to  bear  and  to  offer :  (1.) 
He  hath  borne  our  sins  laid  upon  Him  [viz.,  their  guilt, 
curse,  and  punishment];  (2.)  He  hath  so  borne  them  that 
He  offered  them  along  with  Himself  on  the  altar.    He  re- 
fers to  the  animals  upon  which  sins  were  first  laid,  and 
which  were  then  offered   thus  laden.    [Vitkinga.]    Sin 
or  guilt  among  the  Semitic  nations  is  considered  as  a  bur- 
den lying  heavily  upon  the  sinner.    [Gesenius.]    on  the 
tree— the  cross,  the  proper  place  for  One  on  whom  the 
CM?-se  was  laid:   this  curse  stuck  to  Him  until  it  was  le- 
gally (thi-ough  His  death  as  the  guilt-bearer)  destroyed  in 
His  body;  thus  the  hand-writing  of  the  bond  against  us 
is  cancelled  by  His  death,    that  -^ve  being  dead  to  sins— 
the  effect  of  His  death  to  "sin  "  in  the  aggregate,  and  to 
all  particular  "sins,"  viz.,  that  we  should  be  as  entirely 
delivered  from  them,  as  a  slave  that  is  dead  is  delivered 
from  service  to  his  master.    This  is  our  spiritful  standing 
through  faith  by  virtue  of  Christ's  death:    our  actual 
mortification  of  particular  sins  is  in  proportion  to  the  de- 
gree of  our  eflectually  being  made  conformable  to  His 
death.    "That  we  should  die  to  the  sins  whose  collected 
guilt  Christ  carried  away  in  Hjs  death,  and  so  live  to 
THE  RIGHTEOUSNESS  (cf.  Isaiah  53. 11, '  My  righteous  ser- 
vant shall  justify  many'),  the  gracious  relation  to  God 
which  He  has  brought  in."    [Steiger,]  by»vhose  stripes 
[Greek,  stripe]  ye  -were  healed — A  paradox,  yet  true.    "  Ye 
servants  (cf.  '  buffeted,'  '  the  tree,'  v.  20,  2J)  often  bear  the 
strife;  but  it  is  not  more  than  your  Lord  Himself  bore: 
learn  from  Him  patience  in  wrongful  sufferings."    86. 


The  Apostle  Teaches  the  Duty  of 


1  PETEE  III. 


Husbands  and  Wives  to  Each  Other 


(Isaiah  53.  C.)  For— Assigning  their  natural  need  of  ?ieal- 
ing  (v.  2i).  no-»v— now  that  the  atonement  for  all  has  been 
made,  the  foundation  is  laid  for  individual  conversion :  so 
"ye  are  returned"  or  "have  become  converted  to,"  &c. 
Shepherd  and  bishop — The  designation  of  tlie  jsasio?'*  and 
elders  of  the  Church  belongs  in  its  fullest  sense  to  the 
great  Head  of  the  Church,  "  the  good  Shepherd."  As  the 
"bislwp"  oversees  (as  the  Greek  terra  means),  so  "the  eyes 
of  the  Lord  are  over  the  righteous  "  (ch.  3.  12).  lie  gives  us 
His  spirit  and  feeds  and  guides  us  by  His  word.  "Sbep- 
herd,"  Hebrew,  Parnas,  Is  often  applied  to  kings,  and 
enters  into  the  composition  of  names,  as  Pharnabazus. 

CHAPTER     III. 

Ver.  1-23,  Relative  Duties  of  Husbands  and  Wives: 
Exhortations  TO  Love  and  Forbearance  :  Right  Con- 
duct under  Persecutions  for  Righteousness'  Sake, 
AFTER  Christ's  Example,  whose  Death  Resulted  in 
Quickening  to  us  through  His  being  Quickened 
again,  of  which  Baptism  is  the  Sacramental  Seal. 
1.  ljlk.e-wlae— Greek,  "In  lilse  manner,"  as  "servants"  in 
tlieir  sphere  ;  cf.  the  reason  of  the  woman's  subjection,  1 
Corinthians  11.  8-10;  1  Timothy  2. 11-11.  your  o%vn— en- 
forcing the  obligation  :  it  is  not  strangers  ye  are  required 
to  be  subject  to.  Every  time  that  obedience  is  enjoined 
Mpou  women  tp  their  husbands,  the  Greek  idios,  "one's 
own  peculiarly,"  is  used,  whilst  the  wives  of  men  are 
designated  only  by  Iicauton,  "of  tliemselves.''  Feeling 
the  need  of  leaning  on  one  stronger  tlian  lierself,  the  wife 
(especially  if  joined  to  an  unbeliever)  m\ght  be  tempted, 
though  only  spiritually,  to  enter  into  that  relation  with 
anotlier  in  which. she  ought  to  stand  to  Jier  own  spouse  (1 
Corinthians  14.31,  35,  "Let  tiiem  asli  t/ieir  own  lidions] 
husbands  at  home");  an  attacliment  to  the  person  of  the 
teaclier  might  thus  spring  up,  which,  without  being  in 
the  common  sense  spiritual  adultery,  would  still  weaken 
in  its  spiritual  basis  the  married  relation.  [Steiger.] 
that,  If— Gree/c,  "that  even  if."  Even  if  yo\x  have  a  hus- 
band that  obeys  not  the  word  (i.  e.,  is  an  unbeliever). 
f«'ithoiit  the  ^vord — independcnlly  of  hearing  the  word 
preached,  the  usual  way  of  faith  coming.  But  Bengel, 
"  without  word,"  i.  e.,  without  direct  Gospel  discourse  of  tlie 
wives,  "they  may  {lit.,  in  oldest  MSS.,  shall,  wliich 
marks  the  .almost  objective  certainty  of  the  result)  be 
won"  indirectly.  "Unspoken  acting  is  more  powerful 
than  unperformed  speaking."  [CEcumenius.]  "A  soul 
converted  is  gained  to  itself,  to  the  pastor,  wife,  or  hus- 
band, who  sought  it,  and  to  Jesus  Christ;  added  to  His 
treasury  who  thought  not  His  own  precious  blood  too 
dear  to  layout  for  this  gain."  [Leighton.]  "The  discreet 
wife  would  choose  first  of  all  to  persuade  her  husband  to 
share  with  her  in  the  things  which  lead  to  blessedness; 
but  if  tins  be  impossible,  let  her  then  alone  diligently 
press  after  virtue,  in  all  things  obeying  liim  so  as  to  do 
nothing  at  any  time  against  his  will,  except  in  sucli 
things  as  are  essential  to  virtue  and  salvation."  [Clemens 
Alexandrinus.]  2.  behold— on  narrowly  looking  into 
it,  lit.,  "having  closely  observed."  chaste— pure,  spot- 
less, free  from  all  impurity,  fear — reverential,  towards 
your  husbands.  Scrupulously  pure,  as  opposed  to  the 
'noisy,  ambitious  character  of  worldly  women.  3.  Lit., 
"To  whom  let  there  belong  [yt'z.,  as  their  peculiar  orna- 
ment] not  the  outward  adornment  [usual  in  the  sex 
whlcli  first,  by  the  fall,  brought  in  the  need  of  covering. 
Note,  ch.  5.  5J  of,  Ac,  but,"  &cr  plaiting— artiflcial  braid- 
ing, in  order  to  attract  admiration,  wearing— lit.,  "put- 
ting round,"  viz.,  the  head,  as  a  diadem— the  arm,  as  a 
bracelet  —  the  finger,  as  rings,  apparel  —  showy  and 
costly.  "  Have  the  blush  of  modesty  on  tliy  face  instead 
of  paint,  and  moral  worth  .and  discretion  instead  of  gold 
and  emeralds."  [Melissa.]  4.  But- rather.  Tlie  "out- 
ward adornment"  of  jewelry,  &c.,  is  forbidden,  in  so  far 
as  woman  loves  such  things,  not  in  so  far  us  she;  uses 
them  from  a  sense  of  propriety,  and  does  not  abuse  them. 
Singularity  mostly  comes  from  pride,  and  throws  need- 
less hindrances  to  religion  in  the  way  of  others.  Under 
costly  attire  there  may  be  a  humble  mind.    "  Qreat  is  be 


who  uses  his  earthenware  as  if  it  were  plate;  not  less 
great  is  he  who  uses  his  silver  as  if  it  were  earthenware." 
[Seneca  in  Alford.]  hidden— uiuer  man,  which  the 
Christian  instinctively  hides  from  public  view,  of  the 
heart— con^w^mflr  in  the  heart  regenerated  and  adorned  by 
the  Spirit.  This  "inner  man  of  the  heart"  is  the  subject 
of  the  verb  "  be,"  v.  3,  Greek:  "  Of  whom  let  the  inner  man 
be,"  viz.,  the  distinction  or  adornment.  In  that — consist- 
ing or  standing  in  that  as  its  element,  not  corruptible — 
not  transitory,  nor  tainted  with  corruption, as  all  earthly 
adornments,  nieek  and  quiet— wjeefc,  not  creating  dis- 
turbances; quiet,  bearing  with  tranquillity  the  disturb- 
ances caused  by  others.  Meek  in  affections  and  feelings; 
quiet  in  words,  countenance,  and  actions.  [Bengel.]  in 
the  sight  of  God— who  looks  to  inward,  not  merely  out- 
ward things,  of  great  price— tlie  results  of  redemption 
should  correspond  to  its  costly  price  (ch.  1. 19).  5.  after 
this  manner — with  the  ornament  of  a  meek  and  quiet  spit-it 
(cf.  the  portrait  of  the  godly  wife.  Proverbs  31. 10-31). 
trusted  —  Greek,  "hoped."  "Holy"  is  explained  by 
"hoped  in  (so  as  to  be  united  to,  Greek)  God."  Hope  in 
God  is  tlie  spring  of  true  holiness.  [Bengel.]  in  sub- 
jection—their ornament  consisted  in  their  subordina- 
tion. Vanity  was  forbidden  (v.  3)  as  being  contrary  to 
female  subjection.  6.  Sara— an  example  of  faith,  calling 
him  lord— (Genesis  18.  12.)  ye  are— Greek,  "ye  have  be- 
come:" "children"  of  Abraham  and  Sara  by /ai^/i,  whereas 
ye  were  Gentile  aliens  from  the  covenant,  afraid  -fvltU 
any  amazement— Greefc,  "fluttering  alarm,"  "conster- 
nation." Act  well,  and  be  not  thrown  into  sudden  panic,  as 
weak  females  are  apt  to  be,  by  any  opposition  from  with- 
out. Bengel  translates,  "  Not  afraid  of  any  fluttering  ter- 
ror coming  from  without"  (v.  13-16).  So  LXX.  Proverbs 
3.  25  uses  the  same  Greek  word,  which  Peter  probably 
refers  to.  Anger  assails  men,  fear,  women.  You  need 
fear  no  man  in  doing  what  is  right :  not  tlirown  into  flut- 
tering agitation  by  any  sudden  outbreakof  temper  on  the 
part  of  your  unbelieving  husbands,  wliilst  you  do  well, 
7.  dwell— Greek,  "dwelling:"  connected  with  the  verb, 
ch.  2. 17,  "Honour  all."  knoivledge — Christian  know- 
ledge: appreciating  the  due  relation  of  the  sexes  in  the 
design  of  God,  and  acting  with  tenderness  and  forbear- 
ance accordingly:  wisely:  ivith  ivise  consideration,  them 
,  ,  .  giving  honour  to  tlie  -wife — translate  and  punctu- 
ate the  Greek  1'a.ther,  "Dwelling  according  to  knowledge 
with  the  female  (Grec/c  adjective,  qualifying  'vessel:'  not 
as  English  Version,  a  noun)  as  with  the  weaker  vessel 
(Note,  1  Thessalonians  4.  4.  Both  husband  and  wife  are 
vessels  in  God's  hand,  and  of  God's  making,  to  fulfil  His 
gracious  purposes.  Botli  weak,  tlie  woman  the  tveaker. 
The  sense  of  his  own  weakness,  and  tliat  she,  like  him- 
self, is  God's  vessel  and  fabric,  ought  to  lead  him  to 
act  with  tender  and  wise  consideration  towards  her 
who  is  the  weaker  fabric),  giving  (lit.,  assigning,  appor' 
tioning)  honour  as  being  also  (besides  being  man  and 
wife)  heirs  together,"  &c. ;  or,  as  tlie  V.atican  JM.S.  reads, 
"as  to  those  who  are  also  (besides  being  your  wives) 
fellow-heirs."  (The  reason  why  the  man  should  give 
honour  to  the  woman  is,  because  God  gives  honour  to 
both  as  fellow-heirs ;  cf.  the  same  argument,  v,  9.)  He  does 
not  take  into  account  the  case  of  an  unbelieving  wife,  as 
slie  might  yet  believe,  grace  of  life — God's  g^-adous 
gift  of  life  (ch.  1.  4, 13).  that  your  prayers  be  not  Ittn- 
dered— by  dissensions,  which  prevent  united  prayer,  ou 
whi*li  depends  the  blessing.  8.  General  swramwiy  of  rela-> 
tive  duty,  after  having  detailed /)artici*iar  duties  from  ch. 
2.18.  of  one  mind — as  to  the  faith,  having  compassion 
one  of  another — Greek,  "  sympathizing"  in  the  joy  and 
sorrow  of  others,  love  as  brethren— GreeA,  "  loving  the 
brethren."  pitiful— towards  the  afilicted.  courteous — 
genuine  Cliristiau  politeness;  not  the  tinsel  of  the  world's 
politeness;  siamped  with  unfeigned  love  on  one  side,  and 
humility  on  the  other.  But  the  oldest  MSS.  read,  "hum- 
ble-minded." It  is  slightly  different  from  "humble,"  in 
that  it  m.arks  a  conscious  effort  to  be  truly  humble.  9.  evil 
— indeed,  railing  —  in  vy^ord.  blessing  — your  revilers; 
participle,  not  a  noun  after  "  rendering."  Itno-wing  that 
—The  oldest  MSS.  read  merely,  "because."    are— Gree*, 

507 


It  is  Better  to  Suffer  for  Well-doing 


1  PETER  III. 


than  to  Suffer  for  Evil-doing, 


••  were  called."  Inlierit  a  Wesslng— not  only  passive,  but 
also  active;  receiving  spiritual  blessing  from  God  by 
faith,  and  in  your  turn  blessing  others  from  love.  [Ger- 
hard in  Alford.]  "  It  is  not  in  order  to  inherit  a  bless- 
ing that  we  must  bless,  but  because  our  portion  is  bless- 
ing." No  railing  can  injure  you  {v.  13).  Imitate  God  who 
blesses  you.  The  first  fruits  of  His  blessing  for  eternity  are 
enjoyed  by  the  righteous  even  now  (v.  10).  [Bengel.]  10. 
will  lo-vc— Greek,  "wishes  to  love."  He  who  loves  life 
(present  and  eternal),  and  desires  to  continue  to  do  so,  not 
involving  himself  in  troubles  which  will  make  this  life  a 
burden,  and  cause  him  to  foi-feit  eternal  life.  Peter  con- 
firms his  exhortation,  v.  9,  by  Psalm  34.  12-16.  refrain- 
curb,  lit.,  "cause  to  cease;"  implying  that  our  natural  in- 
clination and  custom  is  to  speak  evil.  "Men  commonly 
think  that  they  would  be  exposed  to  the  wantonness  of 
their  enemies  if  they  did  not  strenuously  vindicate  tlieir 
rights.  But  the  Spirit  promises  a  life  of  blessedness  to 
none  but  those  who  are  gentle  and  patient  of  evils."  [Cal- 
vin.] evil  .  .  .  guUe— First  he  warns  against  sins  of  the 
tongue,  evil-speaking,  and  deceitful.double-tongued  speak- 
ing; next,  against  acts  of  injury  to  one's  neighbour.  11. 
In  oldest  MSS.,  Greek,  "Moreover  (besides  liis  words,  in 
acts),  let  him."  escliew— "  turn  from."  ensue— pursue  as 
a  thing  hard  to  attain,  and  that  flees  from  one  in  this 
troublesome  world.  13.  Ground  of  the  promised  present 
and  eternal  life  of  blessedness  to  the  meek  (r.  10).  The 
Lord's  eyes  are  ever  over  them  for  good,  ears  .  .  .  unto 
their  prayers— (IJohn  5.  14,  15.)  face  .  .  .  against— The 
et/es  imply  favourable  regard;  tlie  face  of  the  Lord  upon 
(not  as  English  Version,  "against")  tliem  that  do  evil,  im- 
plies that  He  narrowly  observes  them,  so  as  not  to  let 
them  really  and  lastingly  hurt  His  people  (cf.  v.  13).  13. 
who  .  .  .  ivill  liarm  you  — This  fearless  confidence  in 
God's  protection  from  harm,  Christ,  the  Head,  in  His  suf- 
ferings realized ;  so  His  members,  if  ye  lie— Greek,  "  if  ye 
have  become."  followers — the  oldest  MS8.  read  "emu- 
Ions,"  "zealous  of"  (Titus  2.  14).  good— The  contrast  in 
Greek  is,  "  Who  will  do  you  evil,  if  ye  be  zealous  of  good  f' 
14.  But  and  if—"  But  if  even."  "  The  promises  of  this  life 
extend  only  so  far  as  it  is  expedient  for  us  that  they 
should  be  fulfilled."  [Calvin.]  So  he  proceeds  to  state 
the  exceptions  to  the  promise  (r.  10),  and  how  the  f,ruly 
wise  will  behave  in  such  exceptional  cases.  "  If  ye  should 
suffer;"  if  it  should  so  happen;  "suffer,"  a  milder  word 
thmi  Iiarm.  for  righteousness — "not  tlie  suflering,  but 
the  cause  for  whicli  one  sufl'ers,  makes  the  martyr"  [Au- 
gustine], liappy — Not  even  can  «!/j^e?-i>i(7  take  away  your 
blessedness,  but  rather  promotes  it.  and — Greek,  "but." 
Do  not  impair  your  blessing  (r.  9)  by  fearing  man's  terror 
in  your  times  of  adversity.  Lit.,  "Be  not  terrified  with 
their  terror,"  i.  e.,  with  that  which  they  try  to  strike  into 
you,  and  which  strikes  tliemselvcs  when  in  adversity. 
Tills  verse  and  v.  15  is  quoted  from  Isaiah  8.  12,  13.  God 
alone  is  to  be  feai'ed  ;  he  that  fears  God  has  none  else  to 
fear.  neitBier  he  troubled- the  threat  of  the  law,  Leviti- 
cus 26.  36;  Deuteronomy  28.  65,  66;  in  contrast  to  which  the 
Gospel  gives  tlie  believer  a  heart  assured  of  God's  favour, 
and  therefore  unruffled,  amidst  all  adversities.  Not  only 
be  not  afraid,  but  be  not  even  agitated.  15.  sanctify — 
hallow;  ?wnour  as  holy,  enshrining  Him  in  i/our  hearts.  So 
in  the  Lord's  Prayer,  Matthew  6.  9.  God's  holiness  is  thus 
glorified  in  our  hearts  as  tlie  dwelling-place  of  His  Spirit. 
the  Lord  God— The  oldest  MSS.  read  Christ.  Translate, 
"Sanctify  Christ  as  Lord."  and — Greek,  "  but,"  or  "  more- 
over." Besides  this  inward  sanctification  of  God  in  the 
lieart,  be  also  ready  always  to  give,  etc.  ai»s-»ver — an  apolo- 
getic answer  defending  your  faith,  to  every  man  that 
asketh  you— The  last  words  limit  the  universality  of  the 
"always;"  not  to  a  railer.  But  to  everyone  among  the 
heathen  who  inquires  honestly,  a  reason — a  reasonable 
account.  This  refutes  Rome's  dogma,  "I  believe  it,  be- 
cause the  Church  believes  it."  Credulity  is  believing 
without  evidence;  faith  is  believing  on  evidence.  There 
is  no  repose  for  reason  itself  but  in  faith.  This  verse  does 
not  impose  an  obligation  to  bring  forward  a  learned  proof 
and  logical  defence  of  revelation.  But  as  believers  deny 
tliemselves,  crucify  the  world,  and  brave  persecution, 
508. 


they  must  be  buoyed  up  by  some  strong  "  hope ;"  men  of 
the  world,  having  no  such  hope  themselves,  are  moved 
by  curiosity  to  ask  the  secret  of  this  hope;  the  believer 
must  be  ready  to  give  an  expei-imental  account  "  how  this 
hope  arose  in  him,  what  it  contains, and  on  what  it  rests" 
[Steiger].  -^vlth- The  oldest  MSS.  read,  "but  with."  Be 
ready,  but  with  "  meekness."  Not  pertly  and  arrogantly. 
meeUness— (v.  4.)  The  most  effective  way;  not  self-suf- 
ficient impetuosity,  fear — due  respect  towards  man,  and 
reverence  towards  God,  remembering  His  cause  does  not 
need  man's  hot  temper  to  uphold  it.  10.  Having  a  good 
conscience — the  secret  spring  of  readiness  to  give  account 
of  our  hope.  So  hope  and  good  conscience  go  together  in 
Acts  24. 15, 16.  Profession  without  practice  has  no  weight. 
But  those  who  have  a  good  conscience  can  aflbrd  to  give  an 
account  of  their  hope  "  with  meekness."  ■»vhereas — (Ch. 
2. 12.)  they  speak  evil  of  yon,  as  of  evil-doers— One  old- 
est MS.  reads,  "ye  are  spoken  against,"  omitting  the 
rest,  falsely  accuse — "  calumniate ;"  the  Greek  expresses 
malice  shown  in  deeds  as  well  as  in  words.  It  is  trans- 
lated, "  despitefully  use,"  Matthew  5.  44;  Luke  6.  28.  con- 
versation-life, conduct.  In  Christ — who  is  the  very  ele- 
ment of  your  life  as  Christians.  "In  Clirist"  defines 
"  good."  It  is  your  good  walk  as  Cliristians,  not  as  citizens, 
that  calls  forth  malice  (ch.  4. 4,5,  14).  17.  better- one  may 
object,  I  would  not  bear  it  so  ill  if  I  had  deserved  it,  Pe- 
ter replies,  it  is  better  that  you  did  not  deserve  it,  in  order 
that  doing  well  and  yet  being  spoken  against,  you  may 
prove  yourself  a  true  Christian.  [Gerhard.]  if  the  will 
of  God  be  so— rather  as  the  optative  is  in  the  oldest  MSS., 
"if  the  will  of  God  should  will  it  so."  Those  who  honour 
God's  will  as  their  highest  law  (ch.  2.  15)  have  the  com- 
fort to  know  that  suflTering  is  God's  appointment  (eh,  4. 
19).  So  Christ  Himself;  our  inclination  does  not  wish  it. 
18.  Confirmation  of  v.  17,  by  the  glorious  results  of  Christ's 
suffering  innocently.  For — "Because."  That  is  "bet- 
ter," v.  17,  by  means  of  which  we  are  rendered  more  like 
to  Christ  in  death  and  in  life;  for  His  death  brought  the 
best  issue  to  Himself  and  to  us.  [Bengel.]  Christ— the 
Anointed  Holy  One  of  God ;  the  Holy  suffered  for  sins, 
the  Just  for  the  unjust,  also— as  well  as  yourselves  (v.  17). 
Cf.  ch.  2.  21 ;  there  His  suffering  was  brougiit  forward  as 
an  example  to  us;  here,  as  a  proof  of  the  blessedness  of 
suffering  for  well-doing,  once— for  all;  never  again  to 
suffer.  It  is  "better"  for  us  also  once  to  suflTer  with 
Clirist,  than  for  ever  without  Christ.  [Bengel.]  We 
now  are  suflering  our  "once;"  it  will  soon  be  a  thing 
of  the  past;  a  bright  consolation  to  the  tried,  for  sins 
—  as  though  He  had  Himself  committed  them.  He 
exposed  Himself  to  death  by  His  "confession,"  even 
as  we  are  called  on  to  "give  an  answer  to  him  that 
asketli  a  reason  of  our  hope."  This  was  "  well-doing" 
in  its  highest  manifestation.  As  He  suffered,  "The 
Just,"  so  we  ought  willingly  to  suffer,  for  »-/^/i/eoMS/ie««' 
sake  {v.  14  ;  cf.  v.  12  17).  that  he  might  bring  us  to  God 
— together  with  Himself  in  His  ascension  to  the  right 
hand  of  God(i'.  22).  He  bri-ngs  us,  "  the  unjust,"  Justified 
together  with  Him  into  heaven.  So  the  result  of  Christ's 
deatli  is  His  drawing  men  to  Him;  spiritually  now,  in  our 
having  access  into  i?ie  Holiest,  opened  by  Christ's  asceusion, 
literally  hereafter.  "Bring  us,"  moreover,  by  the  same 
steps  of  humiliation  and  exaltation  through  which  Him- 
self passed.  The  several  steps  of  Christ's  progress  from 
lowliness  to  glory  are  trodden  over  again  by  His  people 
in  virtue  of  their  oneness  with  Him  (ch.  4.  1-3).  "To 
God,"  is  Greek  dative  (not  the  preposition  and  case),  im- 
plying that  God  ivishes  it.  [Bengel.]  put  to  death— the 
means  of  His  bringing  its  to  God.  in  the  flesh — i.  e.,  in  re- 
spect to  the  life  of  flesh  and  blood,  quickened  by  the 
Spirit— The  oldest  MSS.  omit  the  Greefc article.  TranslaU 
with  the  preposition  "in,"  as  the  antithesis  to  the  pre- 
vious "fw  the  ffesh"  requires,  "in  spirit,"  i.  e.,  in  respect 
to  His  Spirit.  "Put  to  death"  in  the  former  mode  of  life 
"quickened"  in  the  other.  Not  that  His  Spirit  ever  died 
and  was  quickened,  or  made  alive  again,  but  wliereas  He 
had  lived  after  the  manner  of  mortal  men  in  the  flesh,  He 
began  to  live  a  spiritual  "resurrection"  (v.  21)  life,  whereby 
he  has  the  power  to  bring  us  to  God.    Two  ways  of  ex« 


Cltrist  was  Quickened  by  the  Spirit. 


1  PETER  III. 


God's  Long-suffering  i,i  the  Tkiys  of  Noah. 


plaining  V.  18, 19, are  open  tons:  I.  "Quickened  in  Spirit," 
t".  e.,  immediately  on  His  release  from  the  "flesh,"'  the  en- 
ergy of  His  undying  spirit-life  was  "quickened"  by  God 
the  Father,  Into  new  modes  of  action,  viz.,  "in  the  Spirit 
He  uen<  down  (as  subsequently  He  went  up  to  heaven,  r. 
22,  the  same  Oreek  verb)  and  heralded  [not  salvation,  as 
AiiFOBD,  contrary  to  Scripture,  wliicli  everywliere  rep- 
resents man's  state,  whether  saved  or  lost,  after  death 
Irreversible.  Nor  is  any  mention  made  of  the  conversion 
of  the  spirits  In  prison.  See  note,  v.  20.  Nor  is  the  phrase 
here  'preached  the  Gospel'  (evangelizo),  but  heraUled 
iekeruxe)  or  '  preached  :'  but  simply  made  the  unnoiincemcnt 
of  His  finislied  work;  so  tlie  same  Greelc  in  ISIai-k  I.Jo, 
'publish,' confirming  Enoch  and  Noah's  testimony,  and 
thereby  declaring  the  virtual  condemnation  of  tlieir  un- 
belief, and  the  salvation  of  Noah  and  believers;  a  sample 
of  the  similar  opposite  effects  of  the  same  work  on  all 
unbelievers,  and  believers,  respectively;  also  a  consola- 
tion to  those  whom  Peter  addresses,  in  their  sufferings  at 
the  hands  of  unbelievers ;  specially  selected  for  the  sake 
of  'baptism,'  its  'antitype'  (v.  21),  which,  as  a  seal,  marks 
believers  as  separated  from  the  rest  of  the  doomed  world] 
to  the  spirits  (His  Spirit  speaking  to  tlie  spirits)  in  prison 
(In  Hades  or  Sheol,  awaiting  the  judgment,  2  Peter  2.  -1), 
which  were  of  old  disobedient  when,"  &c.  II.  The 
strongest  point  In  favour  of  I.  is  the  position  of  "some- 
time,"' t.  e.,  of  old,  connected  with  "disobedient;"  where- 
as if  the pi-eaching  or  announcing  were  a  tiling  long  past, 
we  should  expect  "sometime,"  or  of  old,  to  be  joined  to 
"went  and  preached."  But  this  transposition  may  ex- 
press that  their  disobedience  preceded  His  preaching.  The 
Oreek  participle  expresses  the  re.'ison  of  Hispreaching,  "  in- 
asmuch as  they  were  sometime  disobedient"  (cf.  ch.  4.  6). 
Also  "went"  seems  to  mean  a  personal  going,  as  in  v.  22, 
not  merely  in  spirit.  But  see  the  answer  below.  The  ob- 
jections are,  '  quickened"  must  refer  to  Christ's  body  (cf. 
V.  21  end),  for  as  His  Spirit  never  ceased  to  live.  It  cannot 
be  said  to  be  "quickened."  Cf.  John  5.21;  Romans  S.  11, 
and  other  passages,  where  "quicken"  Is  used  of  the  bodily 
resurrection.  Also,  not  His  Spirit,  but  His  soul,  went  to 
Hades.  His  Spirit  was  commended  by  Him  at  death  to 
His  Father,  and  was  thereupon  "in  Paradise."  The 
theory— 1.  would  thus  require  that  His  descent  to  the 
spirits  In  prison  should  be  after  His  resurrection!  Cf. 
Kpliesians  4.  9,  10,  which  makes  the  descent  precede  the 
ascent.  Also  Scripture  elsewhere  la  silent  about  such  a 
heralding,  though  possibly  Christ's  death  had  immediate 
effects  on  the  state  of  both  the  gotlly  and  tlie  ungodly  in 
Hades:  the  souls  of  the  godly  heretofore  in  comparative 
confinement,  perhaps  then  liaving  been,  as  some  Fathers 
tliouglit,  translated  to  God's  immediate  and  heavenly 
presence;  but  this  cannot  be  proved  from  Scripture.  Cf. 
however,  John  3.  13;  Colossians  1.  18.  I^rison  is  always 
used  in  a  bad  sense  in  Scripture.  "Paradise"  and  "Abra- 
ham's bosom,"  the  abode  of  good  spirits  In  Old  Testament 
times,  are  separated  by  a  wide  gulf  from  Hell  or  Hades, 
and  cannot  be  called  "prison."  Cf.  2  Corinthians  12.  2;  4, 
where  "paradise"  and  the  "third  heaven"  correspond. 
Also,  why  should  the  antediluvian  unbelievers  in  par- 
ticular be  selected  as  the  objects  of  His  preacliing  in 
Hades?  Therefore  explain:  "Quickened  in  spirit.  In 
which  (as  distinguished  from  in  person;  the  words  "in 
which,"  i.  e.,  in  spirit,  expressly  obviating  the  objection 
that  "went"  implies  a  pei'sonal  going)  He  went  (in  the 
person  of  Noah,  "  a  preacher  of  rigliteousness,"  2  Peter  2. 
5:  Alfokd's  own  note,  Ephesians  2.  17,  is  the  best  reply  to 
his  argument  from  "went"  that  a  local  going  to  Hades  in 
7)ej-50?i  is  meant.  As  "He  came  and  preached  peace"  6^ 
His  Spirit  in  the  apostles  and  ministers  after  His  death 
and  ascension:  so  before  His  incarnation  He  preached  in 
Spirit  through  Noah  to  the  antediluvians,  John  14.  18,  28; 
Acts 26.  23.  "Christ  should  show,"  lit,,  "  announce  hght  to 
the  Gentiles")  and  preached  unto  the  spirits  in  prison, 
t.  e.,  the  antediluvians,  whose  bodies  Indeed  seemed  free, 
but  their  spirits  were  In  prison,  shut  up  in  the  earth  as 
one  great  condemned  cell  (exactly  parallel  to  Isaiah  24. 
22,  23.  "upon  the  earth  . . .  they  shall  be  gathered  together 
aa  prisoiiers  are  gathered  in  the  pit,  and  shall  be  shut  up 


inthepriso7\,"  &c.  [just  as  the  fallen  angels  are  jutlicially 
regarded  as  "in  chains  of  darkness,"  thougli  lor  a  time 
now  at  large  on  tlie  earth,  1  I'eler  2.  4],  where  v.  18  has  a 
plain  allusion  to  the  flood,  "  the  ivindows  /i-um  on  high  are 
open,"  cf.  (ienesis  7.  11);  from  this  prison  the  only  way  of 
escape  was  that  preached  by  Christ  in  Noali.  Clirl.st,  wlio 
in  our  times  came  in  the  flesh,  in  llie  day.s  of  Noah 
presiched  in  Spirit  by  Noah  to  tlie  spirits  then  in  prison 
(Isaiah  (il.  1,  end,  "the  Spirit  of  the  Lord  God  hath  sent 
me  toproclaim  the  opening  of  the  prison  to  tliem  that  are 
bound").  So  in  ch.  1.  11,  "the  Spirit  of  Christ"  is  said  to 
have  testified  in  the  propliets.  As  Clirist  sufl'ered  even 
to  death  by  enemies,  and  was  afterwards  quickened  in 
virtue  of  His  "Spirit"  (or  Divine  nature,  Romans  1.  3,  4; 
1  Corinthians  15.45),  which  henceforth  acted  in  its  full 
energy,  the  first  result  of  whicli  was  the  raising  of  His  body 
(r.  21,  end)  from  the  prison  of  the  grave  and  His  soul 
from  Hades;  so  the  same  Spirit  of  Christ  enabled  Noah, 
amidst  repi'oach  and  trials,  to  preach  to  the  disobedient 
spirits  fast  bound  in  wrath.  That  Spirit  in  you  can  enable 
you  also  to  suffer  patletitly  now,  looking  for  llie  resurrec- 
tion deliverance.  30.  once— Not  in  the  oldest  MSS.  -wlien 
.  .  .  tlie  loiig-snfferlug;  of  God  -waited  In  tUe  days  of 
IVoali — Oldest  MSS.  Greek,  "was  continuing  to  wait  <wi" 
(if  liaply  men  in  the  120  years  of  grace  would  repent) 
until  the  end  of  His  waiting  came  in  their  death  by 
the  flood.  Tills  refutes  Alfobd's  idea  of  a  second  day 
of  grace  having  been  given  in  Hades.  Noah's  days  are 
selected,  as  the  ark  and  the  destroying  flood  answer 
respectively  to  "baptism"  and  the  coming  destruction 
of  unbelievers  by  Are.  wliUe  tUe  ark  wna  a-preparing 
—(Hebrews  II.  7.)  A  long  period  of  God's  "long-suf- 
fering and  waiting,"  as  Noali  had  few  to  help  him, 
which  rendered  the  world's  unbelief  the  more  inex- 
cusable. wl\ere^n  — lit.,  "(by  having  entered)  into 
Avhich."  elglit— seven  (tiie  sacred  number)  witli  un- 
godly Ham.  fe-w — So  now.  souls  — As  this  term  is 
liere  used  of  living  persons,  why  should  not  "spirits" 
also?  Noah  preached  to  their  ears,  but  Clirist  in  spirit, 
to  their  spirits,  or  spiritual  natures,  saved  by  -water 
— The  same  water  whicli  drowned  the  unbelieving, 
buoj-ed  up  tlie  ark  in  which  the  eight  were  saved.  Not 
as  some  translate,  "were  brought  safe  through  the  water." 
However,  the  sense  of  the  pi'eposition  may  be  as  In  1  Co- 
rinthians 3.  15,  "they  were  safely  preserved  through  the 
water,"  though  having  to  be  in  the  water.  21.  -^vherennto 
—The  oldest  MSS.  read,  "  which:"  lit.,  "which  {viz.,  water, 
in  general ;  being)  the  antitype  (of  the  water  of  the  flood) 
is  now  saving  (the  salvation  being  not  yet  fully  realized 
by  us,  cf.  1  Corinthians  10. 1, 2, 5;  Jude  5;  puts  into  a  state  of 
salvation)  us  also  (two  oldest  MSS.  read  'you'  for  '  us:'  Ymt 
also,  as  well  as  Noah  and  his  party),  to  wit,  baptism." 
Water  saved  Noah  not  of  itself,  but  by  sustaining  the  ark 
built  iu /aith  resting  on  God's  word:  it  was  to  him  the 
sign  and  mean  of  a  kind  of  regeneration  of  the  eartli.  The 
flood  was  for  Noah  a  baptism,  as  the  passage  through  the 
Red  Sea  was  for  the  Israelites;  by  baptism  in  the  flood  he 
and  his  family  were  transferred  from  the  old  world  to  the 
new;  from  immediate  destruction  to  lengthened  pi'oba- 
tlon;  from  the  companionship  of  the  wicked  to  com- 
munion with  God;  from  the  severing  of  all  bonds  between 
the  creature  and  the  Creator  to  the  privileges  of  the  cov- 
enant: so  we  by  spiritual  baptism.  As  there  was  a  Hara 
who  forfeited  the  privileges  of  the  covenant,  so  many 
now.  The  antitypical  water,  viz.,  baptism,  saves  you  also, 
not  of  ILself,  nor  the  mere  material  water,  but  the  spiritual 
tiling  conjoined  with  it,  repentance  and  faltli,  of  which  it 
is  the  sign  and  seal,  as  Peter  proceeds  to  explain.  Cf.  the 
union  of  the  sign  and  tiling  signified,  John  3.5;  Ephe- 
sians 5.  26;  Titus  3.  5;  Hebrews  10.  22;  cf.  1  John  5.  6.  not 
the,  &c.—" flesh"  bears  the  emphasis.  "Not  the  putting 
away  of  the  filth  of  the  Jlesh"  (as  is  done  by  a  mere  water 
baptism,  unaccompanied  with  tlie  Spirit's  baptism,  cf. 
Ephesians  2.  11),  but  of  the  soul.  It  Is  the  ark  (Christ  and 
His  Spirit-filled  Church),  not  the  water,  which  is  the  in- 
strument of  salvation:  tlie  water  only  flowed  round  the 
ark;  so  not  the  mere  water  baptism,  but  tlie  water  whea 
accompanied  with  the  Spirit,    aus-wer— Oreek,  "interro* 

509 


TTe  shovM  be  of  the  Same  Mind  with  Christ.  1  PETER  IV. 


We  should  not  Coiisort  with  Evu-aotm. 


gatioD ;"  referring  to  the  queitions  asked  of  candidates  for 
baptism;  eliciting  a  confession  of  faith  "toward  God," 
and  a  renunciation  of  Satan  [Augustine,  ad  Catechume- 
nos,  B.  4.,  c.l;  Ctprian,  Sp.T.,  ad Rogalian],  whicli.when 
flowing  from  "a  good  conscience,"  assure  one  of  being 
"saved."  Lit.,  "a  good  conscience's  interrogation  (in- 
cluding the  satisfactory  answer)  toward  God."  I  prefer 
this  to  the  translation  of  Wahl,  Alfoed,  Ac,  "inquiry 
of  a  good  conscience  after  God."  not  one  of  the  parallels 
alleged,  not  even  2  Samuel  11. 7,  In  the  LXX.,  is  strictly  in 
point.  Recent  Byzantine  Greek  idiom  (whereby  the  term 
meant  (1.)  the  question;  (2.)  the  stipulation;  (3.)  the  en- 
gagement), easily  flowing  from  the  usage  of  the  word  as 
Peter  has  it,  confirms  the  former  translation.  l>y  tlie  re- 
surrection of  Jcsns— joined  with  "  saves  you :"  In  so  far 
as  baptism  applies  to  us  the  power  of  Christ's  resurrec- 
tion. As  Christ's  death  unto  sin  is  the  source  of  the  be- 
liever's death  unto,  and  so  deliverance  from,  sin's  penalty 
and  power;  so  His  resurrection  life  Is  the  source  of  the 
believer's  new  spiritual  life.  33.  (Psalm  110.  1;  Romans 
8.  U,  38;  1  Corinthians  15.  24;  Ephesians  1.  21;  3. 10;  Colos- 
sians  1. 16;  2. 10-15.)  The  fruit  of  His  patience  in  His  vol- 
untary endured  and  undeserved  sufferings :  a  pattern  to 
us,  V.  17, 18.  gone— (Luke  24.  51.)  Proving  against  ration- 
alists an  actual  material  ascension.  Lit.,  "  Is  on  the  right 
hand  of  God,  having  gone  into  heaven."  The  oldest  MSS. 
of  the  Vulgate  and  the  Latin  Fathers,  add  what  expresses 
the  benefit  to  us  of  Christ's  sitting  on  God's  riglit  hand, 
"Who  is  on  the  right  hand  of  God,  having  swallowed  up 
death  that  we  may  become  heirs  of  everlasting  life  ;"  involvi  ng 
for  us  A  STATE  OF  LIFE,  saved,  glorious,  and  eternal.  The 
Gkeek  MSS.,  however,  reject  the  words.  Cf.  with  this 
verse  Peter's  speeches,  Acts  2. 32-35 ;  3. 21, 20 ;  10.  40, 42. 

CHAPTER  IV. 
Ver.  1-19.  Like  the  Risen  Christ,  Believers  hence- 
forth OUGHT  to  HAVE  NO  MORE  TO  DO  WITH  SiN.  As  the 
end  is  near,  cultivate  self-restraint,  watchful  prayerfulness, 
charity,  hospitality,  scriptural  speech,  ministering  to  one  an- 
other according  to  your  several  gifts  to  the  glory  of  God :  Re- 
joicing patience  under  suffering.  1.  For  us— Supported  by 
some  oldest  MSS.  and  versions,  omitted  by  others,  in 
the  flesU— in  His  mortal  body  of  humiliation,  arm— 
(Kphesians  6.  H,  13.)  th.e  game  mind- of  suffering  with 
patient  willingness  what  God  wills  you  to  suffer,  lie  tUat 
Iiath  suffered— for  instance,  Christ  first,  and  in  His  per- 
son the  believer:  a  general  proposition,  hatii  censed— 
lU.,  "has  been  made  to  cease,"  i.e.,  7icw  obtained  by  tiie 
very  fact  of  His  having  suflfered  once  for  all,  a  cessation 
from  sin,  which  had  heretofore  lain  on  him  (Romans  6.  6- 
11,  especially  7).  The  Christian  is  by  faitli  one  witii 
Chi'ist:  as  then  Christ  by  death  is  judicially  freed  from 
Bin;  so  the  Christian  who  has  in  the  person  of  Christ  died, 
has  no  more  to  do  with  it  judicially,  and  ought  to  have  no 
more  to  do  with  it  actually.  "The  flesh"  is  the  sphere  in 
which  sin  has  place.  3.  That  he,  Ac— "That  he  (the  be- 
liever, who  has  once  for  all  obtained  cessation  from  sin 
by  suffering,  in  the  person  of  Christ,  t>iz.,  in  virtue  of  his 
union  with  the  crucified  Christ)  should  uo  longer  live  the 
rest  of  his  time  in  the  flesh  to  the  lusts  of  men,  but  to  the 
will  of  God"  as  his  rule.  "Rest  of  his  time  in  the  flesh"  (the 
Greek  has  the  preposition  "in"  here,  not  in  v.  1  as  to 
Christ)  proves  that  the  reference  is  here  not  to  Christ,  but 
to  the  believer,  whose  remaining  time  for  glorifying  God 
is  short  (v.  3).  "Live"  in  the  truest  sense,  for  heretofore 
he  was  dead.  Not  as  Alford,  "Arm  yourselves  ,  .  .  with 
a  view  no  longer  to  live  the  rest  of  your  time."  3.  may 
BuMce— Greek,  "is  sufflcient."  Peter  takes  the  lowest 
ground:  for  not  even  the  past  time  ought  to  have  been 
wasted  in  lust;  but  since  you  cannot  recall  it,  at  least 
lay  out  the  future  to  better  account.  u8-*-Omitted  in  old- 
est MSS.  -wrought— GreeA,  "wrought  out."  Gentiles- 
heathen  :  which  many  of  you  were,  vrhen,  &c.— "  walk- 
ing as  ye  have  done  [Alford]  in  lasciviou^iess ;"  the  Greek 
means  petulant,  immodest,  wantonness,  unbridled  conduct: 
not  so  much  filthy  lust,  excess  of  -wine— "  wine-bib- 
lUngs."  [Ai-ford.]  ahominabl©—"  nefarious,"  "  lawless 
510 


idolatries,"  violating  God's  most  sacred  law;  not  that  «iB 
Peter's  readers  (Note,  ch.  1. 1)  walked  in  these,  but  many, 
viz.,  the  Gentile  portion  of  them.    4.  "Wherein— In  respect 
to  which  abandonment  of  your  former  ivalk  (v.  3).    run 
not  -with  them — eagerly,  in  troops.    [Bengel.]    excess — 
lit., profusion;  a  sink:  stagnant  water  remaining  after  an 
inundation,    riot— profligacy,    speaking  evil — charging 
you  with  pride,  singularity,  hypocrisy,  and  secret  crimes 
(v.  14;  2  Peter  2.  2).    However,  there  is  uo  "of  you"  in  the 
Greek,  but  simply  "blaspheming."    It  seems  to  me  al- 
ways  to  be  used,  either   directly  or  indirectly,  in   the 
sense  of  impious  reviling  against  God,  Christ,  or  the  Holy 
Spirit,  and  the   Christian   religion,  not   merely  against 
men  as  such ;  Greek,  v.  14,  below.    5.  They  who  now  call 
you  to  account  falsely,  shall  have  to  give  account  them- 
selves for  this  very  evil-speaking  (Jude  15),  and  be  con- 
demned justly,    ready— very  speedily  (r.  7;  2  Peter  3. 10). 
Christ's  coming  is  to  the  believer  always  near.    0.  for 
— Giving  the  reason  for  v.  5,  "judge  the  dead."    Gospel 
preaclied  also  to  .  .  .  dead — as  well  as  to  them  now  liv- 
ing, and  to  them  that  shall  be  found  alive  at  the  coming 
of  the  Judge.    "  Dead"  must  be  taken  in  the  same  literal 
sense  as  in  v.  5,  which  refutes  the  explanation  "dead"  in 
sins.    Moreover,  the  absence  of  the  Greek  article  does  not 
necessarily  restrict  the  sense   of  "dead"  to  particular 
dead  persons,  for  there  is  no  Greek  article  in  v.  5  also, 
where  "the  dead"  is  universal  in  meaning.    The  sense 
seems  to  be,  Peter,  as  representing  the  true  attitude  of 
the  Church  in  every  age,  expecting  Christ  at  any  moment, 
says.  The  Judge  is  ready  to  judge  the  quick  and  dead— <A€ 
dead,  I  say,/or  they,  too,  in  their  lifetime,  have  had  the 
Gospel  preached  to  them,  that  so  they  might  be  judged  at 
last  in  the  same  way  as  those  living  now  (and  those  who 
shall  be  so  when  Christ  shall  come),  viz.,  "  men  in  the 
flesh,"  and  that  they  might,  having  escaped  condemna- 
tion by  embracing  the  Gospel  so  preached,  live  unto  God 
in  the  spirit  (tlioiigh  death  has  passed  over  their  flesh), 
Luke  20.  38,  thus  being  made  like  Christ  in  death  and  in 
life  (Note,  ch.  3. 18).    He  says,  "  live,"  not  "made  alive"  or 
quicliened;  for  they  are  supposed  to  have  been  already 
"quickened  together  with  Christ"  (Ephesians  2.  5).    This 
verse  is  parallel  toch.3. 19;  cf.  JVote  there.    The  Gospel, 
sabstantlally,    was    "preached"    to   the   Old   Testament 
Church;  though  not  so  fully  as  to  the  New  Testament 
Church.    It  is  no  valid  objection,  that  the  Gospel  has  not 
been  preached  to  all  that  shall  be  found  dead  at  Christ's 
coming.     For  Peter   is  plainly  referring  only  to  those 
witliin  reach  of  the  Gospel,  or  who  might  have  known 
God  through  His  ministers  In  Old  and  New  Testament 
times.    Peter,  like  Paul,  argues  that  those  found  liviiig  at 
Ciirist's  coming  shall  have  no  advantage  above  the  dead 
who  shall  then  be  raised,  inasmuch  as  the  latter  live  unto, 
or  "according  to,"  God,  even  already  in  His  purpose. 
Alford's  explanation  is  wrong,  "  that  they  might  be 
judged  according  to  men  as  regards  the  flesh,"  t.  e.,  be  in 
tfie  state  of  the  completed  sentence  on  sin,  which  is  death  after 
the  flesh.    For  "judged"  cannot  have  a  different  meaning 
in  tills  verse  from  what  "judge"  bears  in  v.  5.    "  Live  ac- 
cording to  God"  means,  live  a  life  with  God,  such  as  God 
lives,  divine;  as  contrasted  with  "according  to  men  in  the 
flesh,"  i.  e.,  a  life  such  as  men  live  in  the  flesh.    7.  Re- 
suming the  idea  in  v.  5.    the  end  of  all  things— and 
therefore  also  of  the  wantonness  (f.  3,  4)  of  the  wicked, 
and  of  the  sufferings  of  the  righteous.  [Bengel.]    The 
nearness  meant  is  not  that  of  mere  time,  but  that  before 
the  Lord;   as  he  explains    to  guard  against   misappre- 
hension, and  defends  God  from  the  charge  of  procrasti- 
nation: We  live  in  the  last  dispensation,  not  like  the  Jews 
under  the  Old  Testament.    The  Lord  will  come  as  a  thief; 
He  is  "ready"  {v.  5)  to  judge  the  world  at  any  moment;  It 
is  only  God's  long-suffering  and  His  will  that  the  Gospel 
should  be  preached  as  a  witness  to  all  nations,  that  in- 
duces him  to  lengthen  out  the  time  which  is  with  Him 
still  as  nothing,    sober— "self-restrained."    The  opposite 
duties  to  the  sins  In   v.  3   are  here  inculcated.     Thus 
"sober"  is  the  opposite  of  "  lasciviousness"  (v.  3).    watch 
—Greek,   "be   soberly  vigilant;"    not   intoxicated   witli 
worldly  cares  and  pleasures.  Temperance  promotes  wake' 


Exhortaiion  to  Charily,  Hospitality,  etc. 


1  PETER  IV. 


Our  Comfort  under  Persecution. 


fulness  or  watchfulness,  and  both  promote  prayer.  Drink 
makes  drowsy,  and  drowsiness  prevents  prayer,  prayer 
—Greek, "  prayers;"  the  end  for  whicli  we  should  exercise 
vigilance.  8.  above  all  tltings — not  that  "charity"  or 
love  Is  placed  above  "  prayer,"  but  because  love  is  the  ani- 
mating spirit,  witliout  which  all  other  duties  are  dead. 
Translixte  as  Greek,  "Having  your  mutual  (lit.,  towards 
yourselves)  charity  intense."  He  presupposes  its  existence 
among  them;  he  urges  them  to  make  it  more  fervent. 
charity  shall  cover  the  multitude,  &c. — The  oldest  MSS. 
have  "  covereth."  Quoted  from  Proverbs  10. 12 ;  cf.  17.  9. 
"  Covereth"  so  as  not  harshly  to  condemn  or  expose 
faults ;  but  forbearingly  to  bear  the  other's  burdens,  for- 
giving and  forgetting  past  offences.  Perhaps  the  aridi- 
tional  Idea  is  included,  By  prayer  for  them,  love  tries  to 
liave  them,  covered  by  God  ;  and  so  being  the  instrument  of 
converting  the  sinner  from  his  error,  "covt-ieth  a  (not 
•the,'  as  English  Version)  multitude  of  sins;"  but  the 
former  idea  from  Proverbs  is  the  prominent  one.  It  is  not, 
as  Rome  teaches,  "covereth"  Tiwof^n  sins;  for  tlien  the 
Greek  middle  voice  would  be  used;  and  Proverbs  10.  12 
and  17.  9  support  the  Protestant  view.  "As  God  with  His 
love  covers  my  sins  if  I  believe,  so  must  I  also  cover  the 
sins  of  my  neighbour."  [Luther.]  Cf.  the  conduct  of  Shem 
and  Japheth  to  Noah  (Genesis  9.  23),  in  contrast  to  Ham's 
exposure  of  his  father's  shame.  We  ought  to  cover  others' 
sins  only  where  love  itself  does  not  require  the  contrarJ^ 
9.  (Romans  12. 13 ;  Hebrews  13.  2.)  Not  the  spurious  hos- 
pitality which  passes  current  in  the  world,  but  the  enter- 
taining of  those  needing  it,  especially  those  exiled  for  tlie 
faith,  as  the  representatives  of  Christ,  and  all  hospitality 
to  wliorasoever  exercised  from  genuine  Christian  love, 
without  grudging— GVeeA,  "murmuring."  "He  tliat 
giveth,  let  him  do  it  with  simplicity,"  i.  e.,  open-hearted 
sincerity;  with  cordiality.  Not  seci'etly  speaking  against 
the  pei-son  whom  we  entertain,  or  upbraiding  him  witii 
the  favour  we  have  conferred  onhim.  10.  every — "Even 
as  each  man  hath  received,"  in  whatever  degree,  and  of 
whatever  kind.  The  Spirit's  gifts  (lit.,  "gift  of  grace,"  i.  e., 
gratuitously  bestowed)  are  the  common  property  of  the 
Cliristian  community,  each  Christian  being  but  a  steward 
for  the  edifying  of  tlie  whole,  not  receiving  tlie  gift  merely 
for  his  own  use.  minister  the  game— not  discontentedly 
envying  or  disparaging  the  gift  of  another,  one  to  an- 
other—Greefc  as  in  V.  8,  "towards  yourselves;"  implying 
tiiat  all  form  but  one  body,  and  in  seeking  the  good  of 
other  members  they  are  promoting  the  good  of  themselves. 
stewards— Referring  to  Matthew  25, 15,  &c. ;  Luke  19.  i;J- 
26.  11.  If  any  ,  .  .  speak— viz.,  as  a  prophet,  or  divinely- 
taught  teacher  in  the  Church  assembly,  the— Tlie  Greek 
has  no  article :  "as  oracles  of  God."  This  may  be  due  to 
Greek, "  God,"  having  no  article,  it  being  a  principle  when 
a  governed  noun  omits  the  Greek  article,  tliat  the  govern- 
ing noun  shovild  omit  it  too.  In  Acts  7.  38  also,  the  Greek 
article  is  wanting;  thus  English  Version,  "n&  the  oracles 
of  God,"  viz.,  the  Old  Testament,  would  be  riglit,  and  the 
precept  be  similar  to  Romans  12.  6,  "propliesy  according 
io  the  analogy  of  the  faith."  But  the  context  suits  better 
thus,  "Let  him  speak  as  (becomes  one  speaking)  oracic* 
OF  God."  His  divinely-inspired  words  are  not  his  own, 
but  God's,  and  as  a  steward  (6. 10)  having  tliem  committed 
to  him,  he  ought  so  to  speak  them.  Jesus  was  the  pattern 
in  this  respect  (Matthew  7.  29;  John  12.  49;  14.  10;  cf.  Paul, 
2  Corinthians  2. 17).  Note,  the  very  same  term  as  Is  ap- 
plied In  the  only  other  passages  where  it  occurs  (Acts  7. 
88;  Romans  3.2;  Hebrews  5. 12),  to  the  Old  Testament  in- 
spired writings,  is  here  predicated  of  the  inspired  words 
(the  substance  of  which  was  afterwards  committed  to 
writing)  of  the  New  Testament  prophets,  minister— In 
acts ;  tlie  other  sphere  of  spiritual  activity  besides  speak- 
ing, as  of— "out  of"  the  store  of  his  "strengtii"  (Greek, 
phjyitical power  in  relation  to  outward  service,  rather  than 
moral  and  Intellectual  "ability;"  so  in  Mark  12.  30). 
giveth — Chreek,  "supplleth  ;"  originally  said  of  a  choragus, 
who  supplied  the  chorus  with  all  necessaries  for  perform- 
ing their  several  parts,  that  God  in  all  things  mny  be 
glorlfled— the  final  end  of  all  a  Christian's  acts,  through 
J««ua  Christ— The  mediator  through  whom  all  our  bless- 


ings come  down  to  us,  and  also  through  whom  all  our 
praises  ascend  to  God.  Through  Christ  alone  can  God 
be  glorified  in  us  and  our  sayings  and  doings,  to  -whont 
—Christ,  be— Greek,  "is."  for  ever  and  ever— Gree*, 
"unto  the  ages  of  the  ages."  13.  strange— they  might 
think  it  strange  that  God  should  allow  his  chosen 
children  to  be  sore  tried,  tlery  trial- like  the  fire  by 
which  metals  are  tested  and  their  dross  removed.  The 
Greek  adds  "  in  your  case."  which  is  to  try  yon— Greek, 
"wliich  is  taking  place  for  a  trial  to  you."  Instead  of 
Its  "happening  to  you"  as  some  strange  and  untoward 
c/ioncc,  it  "Is  taking  place"  with  the  gracious  design  of 
trying  you;  God  has  a  wise  design  in  it— a  consolatory 
reflection.  13.  inasmuch  as— The  oldest  MSS.  read,  "  in 
proportion  as  ;"  "  in  as  far  as  "  ye  by  suffering  are  partak- 
ers of  Clirist's  sufferings,  i.  e.,  by  faith  enter  into  realizing 
fellowship  with  them ;  willingly  for  His  sake  suffering  as 
He  suffered,  with  exceeding  joy— Greefc,  "  exulting  joy;" 
now  ye  rejoice  amidst  sufferings ;  then  ye  shall  exult,  for 
ever  free  from  sufferings  (ch.  1.  6,  8).  If  we  will  not  bear 
suffering  for  Christ  now,  we  must  bear  eternal  sufferings 
hereafter.  14.  tor— Greek,  "  in  the  name  of  Christ,"  viz., 
as  Christians  (v.  10 ;  ch.  3.  14,  above) ;  "  in  my  name,  because 
ye  belong  Io  Christ."  The  emphasis  lies  on  this:  v.  15,  "as 
a  murderer,  thief,"  &c.,  stands  in  contrast.  Let  your  suffer- 
ing be  on  account  of  Clirlst,  not  on  account  of  evil-doing 
(cli.  2.  20).  reproached — reproach  affects  noble  minds 
more  than  loss  of  goods,  or  even  bodily  sufferings,  the 
Spirit .  .  .  upon  you— the  same  Spirit  as  rested  on  Christ 
(Luke  4. 18).  "The  Spirit  of  glory"  is  His  Spirit,  for  He 
is  the  "Lord  of  glory"  (James  2. 1).  Believers,  may  well 
overcome  the  "reproach"  (cf.  Hebrews  11.  26),  seeing  that 
"  the  Spirit  of  grforj/"  rests  upon  them,  as  upon  Him.  It 
cannot  prevent  the  happiness  of  the  righteous,  if  they  are 
reproached  for  Christ,  because  they  retain  before  God 
their  glory  entire,  as  having  the  Spirit,  with  whom  gloiy 
Is  inseparably  Joined.  [Calvix.]  and  of  GoA— Greek, 
"  and  the  (Spirit)  of  God ;"  impljMng  that  the  Spirit  of  glory 
(which  is  Christ's  Spirit)  is  at  the  same  time  also  the  Spirit 
of  God,  on  tlieir  part  he  is  evil  spoken  of,  but  on  your 
part  lie  is glorifled— Omitted  in  the  twooldest  CJreefcMSS. 
and  Syriitc  and  Coptic  versions,  but  supported  by  one  very 
old  MS.,  Vulgate,  Suhidic,  Q/prian,  &c.  "Evil  spoken  of," 
?i7.,  "blasphemed  ;"  not  merely  do  they  "speak  against  you," 
as  in  ch.  3.  16,  but  blasphemously  mock  Christ  and  Chris- 
tianity itself.  15.  ttwt— Greek,  "  For."  "Reproached  in.  the 
name  of  Christ "  I  say  (v.  14),  "  for  let  none,"  &c.  as  ...  at 
.  .  .  as  .  .  .  as— tlie  as  twice  in  italics  is  not  in  the  Greek. 
The  second  Greek  "as"  distinguishes  the  class  "busybody 
in  other  men's  matters,''  from  the  previous  class  of  delin- 
quents. Christians,  from  mistaken  zeal,  under  the  plea 
of  faithfulness,  might  readily  step  out  of  their  own  calling 
and  make  tliemselves  judges  of  the  acts  of  unbelievers. 
Lit.,  "a  bishop  in  what  is  (not  his  own,  but)  another's" 
province ;  an  allusion  to  tlie  existing  bishops  or  overseers 
of  theChurcli;  a  self-constitutod  blsliop  in  others'  con- 
cerns. 16.  a  Christian— the  name  given  In  contempt  first 
at  Antloch,  Acts  11.  26;  20.  27,  28;  the  only  three  places 
where  the  term  occurs.  At  first  believers  had  no  distinc- 
tive name,  but  were  called  among  themselves  "brethren,*' 
Acts  6.  3;  "disciples,"  Acts  6. 1 ;  "  those  of  the  way,"  Acts 
9.  2;  "saints,"  Romans  1.  7;  by  the  Jews  (who  denied  that 
Jesus  was  the  Christ,  and  so  would  never  originate  the 
name  Christian),  in  contempt,  "  Nazarenes."  At  Antloch, 
where  first  idotoiroiw Gentiles  (Cornelius,  Acts  10.,  was  not 
an  idolater,  but  a  proselyte)  were  converted,  and  wide 
missionary  work  began,  they  could  be  no  longer  looked 
on  as  a  Jewish  sect,  and  so  the  Gentiles  designated  them  by 
the  new  name  "  Christians."  The  rise  of  the  new  name 
marked  a  new  epoch  In  the  Church's  life,  a  new  stage  of 
Its  development,  viz.,  Its  missions  to  the  Gentiles.  The 
idle  and  witty  people  of  Antloch,  we  know  from  heathen 
writers,  were  famous  for  Inventing  nicknames.  The  date 
of  this  Epistle  must  have  been  when  this  had  become  the 
generally  recognized  designation  among  Gentiles  (it  it 
never  applied  by  Christians  to  each  other,  an  It  was  in  after 
ages— an  undesigned  proof  that  the  New  Testament  was 
composed  when  It  professes),  and  when  the  name  exposed 

511 


The  Christian  should  not  be  Ashamed. 


1   PETER  V. 


The  Elders  should  Feed  their  Flocks. 


one  to  reproach  and  suffering,  tbougb  not  seemingly  as 
yet  to  systematic  persecution,    let  Iiiin  not  toe  ashamed— 

tliough  the  world  is  ashamed  of  shame.  To  suffer  for 
one's  own  faults  Is  no  honour  {v.  15;  eh.  2.  20),— for  Christ, 
is  no  sJiame  (v.  14 ;  ch.  3.  13).  tout  let  Ulm  glorify  God— not 
merely  glory  in  persecution ;  Peter  might  have  said  as  the 
contrast,  "  but  let  him  esteem  it  an  honour  to  himself;" 
hut  the  honour  is  to  be  given  to  God,  whocounts  him  wor- 
thy of  such  an  honour.  Involving  exemption  from  the 
4'oming  judgments  on  the  ungodly,  on  tlils  belialf— The 
oldest  MSS.  and  Vulgate  read,  "  in  this  name,"  i.  e.,  in  re- 
spect of  suffering  for  such  a  name.  17.  Another  ground  of 
consolation  to  Christians.  All  must  pass  under  the  judg- 
ment of  God  ;  God's  own  household  first,  their  chastise- 
?nent  being  here,  for  which  thej'  should  glorify  Him  as  a 
l)roof  of  their  membership  in  His  family,  and  a  pledge  of 
their  escape  from  the  end  of  those  whom  the  last  judgment 
shall  find  disobedient  to  the  Gospel,  tlie  time— Greek, 
"season,"  "fit  time."  judgment  must  begin  at  tlie 
house  of  God— the  Church  of  living  believers.  Peter  has 
in  mind  Ezekiel  9.  6;  cf.  Amos  3.  2;  Jeremiah  25.  29.  Judg- 
ment is  ali-eady  begun,  the  Gospel  word,  as  a  "  two-edged 
sword,"  having  the  double  effect  of  saving  some  and  con- 
demning others,  and  shall  be  consummated  at  the  last 
judgment.  "  When  power  is  given  to  the  destroyer,  he 
observes  no  distinction  between  the  righteous  and  the 
wicked  ;  not  only  so,  but  he  begins  first  at  the  righteous." 
[WETSTEiN/roni  Mabbins.]  But  God  limits  the  destroyer's 
power  over  His  people.  If  ,  .  .  at  ns,  -what  sUall  tUe  end 
toe  of  tUem,  &c.— If  even  the  godly  have  chastening  judg- 
ments now,  how  much  more  shall  the  ungodly  be  doomed 
to  damnatory  judgments  at  last.  Gospel  of  God— the 
very  God  who  is  to  judge  them.  18.  scarcely— Cf.  "so  as 
by  flre,"  1  Corinthians  3. 15;  having  to  pass  through  try- 
ing chastisements,  as  David  did  for  his  sin.  "  The  right- 
eous "  man  has  always  more  or  less  of  trial,  but  the  issue 
is  certain,  and  the  entrance  into  the  kingdom  abundant  at 
last.  The  "scarcely"  marks  the  severity  of  the  ordeal, 
and  the  unlikelihood  (in  a  mere  human  point  of  view)  of 
the  righteous  sustaining  it;  but  the  righteousness  of 
Christ  and  God's  everlasting  covenant  make  it  all  sure, 
ungodly— having  no  regard  for  God ;  negative  descrip- 
tion, sinner— loving  sin;  positive;  the  same  man  is  at 
once  God-forgetting  and  sin-loving,  appear— in  judg- 
ment. 19.  General  conclusion  from  v,  17, 18.  Seeing  that 
the  godly  know  that  their  sufferings  are  by  God's  will,  to 
chasten  them  that  they  may  not  perish  with  the  world, 
they  have  good  reason  to  trust  God  cheerfully  amidst 
sufferings,  persevering  in  well-doing,  let  them— Greek, 
"let  them  also,"  "let  even  them,"  as  well  as  those  not 
suffering.  Not  only  under  ordinary  circumstances,  but 
also  In  time  of  suffering,  let  believers  commit,  &c.  (cf.  Note, 
ch.  3.  14).  according  to  the  will  of  God— {JVote,  ch.  3.  17.) 
God's  win  that  the  believer  should  suffer  {v.  17),  is  for  his 
good.  One  oldest  MS.  and  Vulgate  read,  "  In  well-doings  ;" 
contrast  ill-doings,  v.  15.  Our  committing  of  ourselves  to 
God  is  to  be,  not  in  indolent  and  passive  quietism,  but  ac- 
companied with  active  well-doings,  faithful  —  to  His 
covenant  promises.  Creator— who  is  therefore  also  our 
Almighty  Preserver.  He,  not  we,  must  Areep our  souls.  Sin 
destroyed  the  original  spiritual  relation  between  creature 
and  Creator,  leaving  that  only  of  government.  Faith  re- 
stores it;  so  that  the  believer,  living  to  tJie  will  of  God  (ch. 
4.  2),  rests  implicitly  on  his  Creator's  faithfulness. 

CHAPTER  V, 

Ver.  1-14.  Exhortations  to  Elders,  Juniors,  and 
ALii  IN  General.  Parting  Prayer,  Conclusion.  1. 
elders— alike  in  oflice  and  age  (v.  5).  I  .  .  .  also  an  elder 
—To  put  one's  self  on  a  level  with  those  whom  we  exhort, 
gives  weight  to  one's  exhortations  (cf.  2  John  1).  Peter,  in 
true  humility  for  the  Gospel's  sake,  does  not  put  forward 
his  apostfeship  here,  wherein  he  presided  over  the  elders.  In 
the  apostleship  the  apostles  have  no  successors,  for  "  the 
signs  of  an  apostle  "  have  not  been  transmitted.  The  pres- 
idents over  the  presbyters  and  deacons,  by  whatever  name 
designated,  angel,  bishop,  or  moderator,  Ac,  though  o/  the 
512 


same  orheb.  as  the  presbyters,  yet  have  virtually  succeeded 
toa  superintendeucy  of  the  Church  analogous  to  that  exer- 
cised by  the  apostles  (this  superintendeucy  and  priority 
existed  from  the  earliest  times  after  the  apostles  [Ter- 
tullian]);  just  as    the  Jewish   synagogue    (the    model 
which  the  Church  followed)  was  governed  by  a  council 
of  presbyters,  presided  over  by  one  of  themselves,  "  the 
chief  ruler  of  the  synagogue."    Cf.  Vitringa,  Synagogue, 
Part  II.,  ch.  3.  and  7.    vrltness— an  eye-imtness  of  Christ's 
sufferings,  and  so  qualified  to  exhort  yon  to  believing 
patience  in  suffering  for  well-doing  after  His  example  (ch. 
4.19;   2.20).     This  explains  the  "therefore"  inserted  in 
the  oldest    MSS.,  "  I    therefore   exhort,"  resuming   ex- 
hortation, ch.  4. 19.    His  higher  dignity  as  an  apostle  is 
herein  delicately  implied,  as  eye-witnessing  was  a  neces- 
sary qualification  for  apostleship :  cf.  Peter's  own  speeches. 
Acts  1.21,22;   2.32;   10.39.    also— Implying  the  righteous 
recompense  corresponding  to  the  sufferings,    partaker 
of  tiie  glory— according  to  Christ's  promise;  an  earnest 
of  which   was  given   in  the  transfiguration.    3.  Feed — 
Greek,  "  Tend  as  a  shepherd,"  by  discipline  and  doctrine. 
Lead,  feed,  heed ;   by  prayer,  exhortation,  government, 
and  example.  The  dignity  is  marked  by  the  term  "  elder;" 
the  duties  of  the  oflice,  to  tend  or  oversee,  by  *' bishop." 
Peter  has  in  mind   Christ's  injunction  to  him,  "Feed 
(tend)  my  sheep  .  .  .  Feed  (pasture)  my  lambs"  (John  fil. 
IG).    He  invites  the  elders  to  share  with  him  the  same 
duty  (cf.  Acts  20.  28).     The  flock  is  Christ's,    which   is 
among  you— Whilst  having  a  concern  for  all  the  Church, 
your  special  duty  is  to  feed  that  portion  of  it  which  is 
among  you.    oversight — Greek,  "bishopric,"  or  duty  of 
bishops,  i.  e.,  overseer,    not  toy  constraint — necessity  Is 
laid  upon  them,  but  willingness  prevents  it  being  felt, 
both  in  undertaking  and  in  fulfilling  the  duty.  [Bengel.] 
"He  is  a  true  presbyter  and  minister  of  the  counsel  of 
God  who  doeth  and   teachelh  the  things  of  the  Lord, 
being  not  accounted   righteous  merely  because  he  is  a 
presbyter,  but  because  righteous,  chosen  into  the  presby- 
tery." [Clemens  Alexandrinus.]    willingly— One  old- 
est MS.,  Vulgate,  Syriac,  and  Coptic,  add,  "as  God  would 
have  it  to  be    done"    (Romans  8.  27).     not   for   Althy 
lucre— (Isaiah  56.  11 ;    Titus  1.  7.)     of  a   ready    mind- 
promptly  and  heartily,  without  selfish  motive  of  gain- 
seeking,  as  the   Israelites   gave   their   services   willing- 
heartedly  to  the  sanctuary.    3.  toeing  lords — Greek,  "  lord- 
ing it:"  implying  pride  and  oppression.    "Not  that  we 
have  dominion  over  your  faith."    God's  heritage— Greefc, 
"  the  inheritances,"  i.  e.,  the  portions  of  the  Church  com- 
mitted severally  to  your  pastoral  charge.    [Bengel.]    It 
is  explained  by  "  the  fiock"  in  the  next  clause.  However, 
in  V.  2,  "flock  of  God  which  is  among  you,"  answering  ti< 
"(God's)  heritages"  (plural  to  express  the  sheep  who  are 
God's  portion  and  inheritance,  Deuteronomy  32.  9)  com- 
mitted to  you,  favours  English  Version.    The  flock,  as  one 
whole,  is  God's  heritage,  or  flock  in   the  singular.    Re- 
garded in  relation  to  its  component  sheep,  divided  among 
several  pastors,  it  is  in  the  plural  "heritages."    Cf.  Acts 
1. 17,25,  "Part"  (the  same  Greek).    Bernard  of  Clairvaux, 
wrote  to  Pope  Eugene,  "Peter  could  not  give  thee  what 
he  had  not:    what  he  had  he  gave:   the  cure  over  the 
Church,  not  domimon."    toeing — Greefc,  "  becoming."   en- 
samples- the  most  effective  recommendation  of  precept 
(1  Timothy  4.  12).    Titus  2.  7,  "  patterns."    So  Jesus.    "A 
monstrosity  it  is  to  see  the  highest  rank  joined  with  the 
meanest   mind,   the    first  seat  with    the    lowest  life,  a 
grandiloquent   tongue  with  a   lazy  life,  much  talking 
with  no  fruit."    [Bernard.]    4..  And— ^nd  so:  as  the  re- 
sult of  "being  ensamples"  (v.  3).    chief  Shepherd— The 
title  peculiarly  Christ's  own,  not  Peter's  or  the  pope's. 
tvhen  .  .  .  sikall  appear — Greek,  "be  manifested"  (Colos- 
sians  3.4).    Faith  serves  the   Lord  while   still   unseen. 
tliatfadeth  not  away— CrreeA:,"  amaranthine"  (cf.  ch.  1.4). 
cro-vm— Greek,  Stephanos,  a  garland  of  victory,  the  prize  in 
the  Grecian  games,  woven  of  ivy,  parsley,  myrtle,  olive, 
or  oak.    Our  crown  is  distinguished  from  theirs  in  that  it 
Is  "incorruptible"  and  "fadeth  not  away,"  as  the  leaves 
of  theirs  soon   did.    "The  crown  of  life."    Not  a  kingly 
"crown"  (a  different  Greefc  word,  diadema):  the  preroga- 


The  Young  thovld  Submit  themselves. 


1   PETEE  V. 


A II  sliouid  Resusi  the  Devii. 


tlve  of  the  Lord  Jesus  (Revelation  19.  12;.  glory— Greek, 
"Oie  glory,"  viz.,  to  be  then  revealed  {v.  1 ;  cli.  4.  13).  5.  ye 
younger— The  deaeons  were  originally  the  younger  men, 
the  presbyters  older;  but  subsequently  as  presbyter  ex- 
pressed the  office  of  Church-ruler  or  teacher,  so  Greek 
neoteros  means  not  (as  lit.)  young  men  in  age,  but  subor- 
dinate 7ninisters  and  servants  of  tlie  Church.  So  Christ 
uses  the  term  "younger."  For  He  explains  it  by  "he 
that  doth  serve,"  lit.,  he  that  minislereth  as  a  deacon;  just 
as  He  explains  "the  greatness"  by  "he  that  is  chief," 
lit.,  "  he  that  ruleth,"  the  very  word  applied  to  Die  bisho2is 
or  presbyters.  So  "the  young  men"  ai'e  undoubtedly  tlie 
deacons  of  the  Church  of  Jerusalem,  of  whom,  as  being 
&ll  Hebrews,  the  Hellenistic  Christians  subsequently  com- 
plained as  neglecting  their  Grecian  widows,  whence  arose 
the  appointment  of  the  seven  others,  JlcUenistic  deacons. 
So  here,  Peter,  having  exhorted  the  presbyters,  or  elders, 
not  to  lord  it  over  those  committed  to  tliem,  adds,  Like- 
wise ye  neoters  or  younger,  i.  e.,  subordinate  ministers 
and  deacons,  submit  cheerfully  to  the  command  of  the 
elders.  [Mosheim.]  There  is  no  Scripture  sanction  for 
"younger"  meaning  laymen  in  general  (as  Ai^ford  ex- 
plains): its  use  in  this  sense  is  probably  of  later  date. 
The  "  all  of  you"  that  follows,  refers  to  the  congregation 
generally;  and  It  is  likely  that,  like  Paul,  Peter  siiould 
notice,  previous  to  the  general  congregation,  tlie  subor- 
dinate tninisters  as  well  as  tlie  presbyters,  writing  as  he  did 
to  the  same  region  (Ephesus),  and  to  confirm  tlie  teaching 
of  the  apostle  of  the  Gentiles.  Yea— To  sum  up  all  my 
exhortations  in  one.  be  subject— Omitted  in  the  oldest 
MSS.  and  Versions,  but  Tischendorf  quotes  the  Vatican 
MS.  for  it.  Then  translate,  "Gird  (cli.  1.  13;  4.  1)  fast  on 
humility  (lowliness  of  mind)  to  one  another."  The  verb 
is  lit.,  "tie  on  with  a  fast  knot."  [Wahl.]  Or,  "gird  on 
humility  as  the  slave  dress  (encomboma) :"  as  the  Ijord 
girded  himself  with  a  towel  to  perforin  a  servile  office 
of  humility  and  love,  washing  his  disciples'  feet,  a 
scene  in  which  Peter  had  played  an  important  part, 
so  that  he  would  naturally  have  it  before  his  mind.  Cf. 
similarly  v.  2  with  John  21.  15-17.  Clothing  was  the 
original  badge  of  man's  sin  and  shame.  Pride  caused 
the  need  of  man's  clothing,  and  pride  still  reigns  in 
dress;  the  Christian  therefore  clothes  himself  in  humil- 
ity (ch.  3.  .3,  4).  God  provides  him  with  the  robe  of 
Christ's  righteousness,  In  order  to  receive  wliich  man 
must  be  stripped  of  pride.  God  ix-sistetU  tlie  proud — 
Quoted,  as  James  4.  6,  from  Proverbs  3.  34.  Peter  liad 
James  before  his  mind,  and  gives  his  Epistle  inspired 
sanction.  Cf.  v.  9  with  James  4.  7,  lit.,  "  an-ayetfi  Him- 
self against."  Other  sins  flee  from  God:  pride  alone 
opposeth  itself  to  God;  therefore,  God  also  in  turn 
opposes  Himself  to  the  proud.  [Gerhard  in  Alford.] 
Humility  is  the  vessel  of  all  graces.  [Augustine.]  6. 
under  the  mlgUty  Uand— afflicting  you  (ch.  3.  15):  "ac- 
cept" His  chastisements,  and  turn  to  Him  thatsmiteth 
you.  He  depresses  the  proud  and  exalts  tlie  humble. 
In  due  time — wait  humbly  and  patiently  for  His  own 
fit  time.  One  oldest  MS.  and  Vulgate  read,  "In  the  sea- 
son of  visitation,"  viz.,  His  visitation  in  mercy.  7. 
Casting — once  for  all:  so  tlie  Greek  aorist.  care — "anx- 
iety." Tlie  advantage  flowing  from  humblincf  ourselves 
under  God's  hand  (v.  6)  is  confident  reliance  on  His  good- 
ness. Exemption  from  care  goes  along  with  liumble 
submission  to  God.  caretU  for  you  —  lit.,  "respecting 
you."  Care  is  a  burden  wliich  faith  casts  oil'  tlie  man  on 
his  God.  Cf.  Psalm  22.10;  37.5;  55.  22,  to  which  Peter 
alludes;  Luke  12.  22,37;  Phillppians  4.  6.  careth— not  so 
strong  a  Greek  word  as  the  previous  Greek  "anxiety." 
8.  Peter  has  In  mind  Christ's  warning  to  himself  to  ivatch 
against  Satan,  from  forgetting  which  lie  fell.  Be  sober 
.  .  .  vigilant— "  Care,"  t.  e.,  anxiety,  will  intoxicate  the 
soul;  therefore  be  sober,  i.e.,  self-restrained.  Yet,  lest 
this  freedom  from  care  should  lead  any  to  false  security, 
he  adds,  "Be  vigilant"  against  "your  adversary."  Let 
tills  be  your  "care."  God  provides,  therefore  do  not  be 
anxious.  The  devil  seeks,  therefore  watch.  [Bengel.] 
because— Omitted  in  the  oldest  IklSS.  The  broken  and 
disjointed  sentences  are  more  fervid  and  forcible.  Luci- 
80 


FER  of  Cagliari  reads  as  JSnglish  Version,  adversary— it7., 
opponent  in  a  court  of  justice  (Zechariah  3.  1).  "Satan" 
means  opponent.  "Devil,"  acciwer  or  slanderer  (Ptcvela- 
tion  12.  10).  "The  enemy"  (Matthew  13.  39).  "A  murderer 
from  the  beginning"  (John  8.  44).  He  counteracts  the 
Gospel  and  its  agents.  "The  tempter."  roaring  lion- 
Implying  his  violent  and  insatiable  thirst  for  prey  as  a 
hungry  lion.  Through  man's  sin  he  got  God's  justice  on 
his  side  against  us;  but  Christ, our  Advocate,  by  fulfilling 
all  the  demands  of  justice  for  us,  has  made  our  ledemp- 
tion  altogether  consistent  with  justice.  -«valketH  about 
—(Job  1.  7;  2.  2.)  So  the  children  of  the  wicked  one  cannot 
rest.  Evil  spirits  are  in  2  Peter  2.  4 ;  Jude  6,  said  to  be  al- 
ready in  chains  of  darkness  and  iu  hell.  This  probably 
means  that  this  is  their  doom  finally:  a  doom  already 
begun  in  part;  though  for  a  time  they  are  permitted  to 
roam  in  the  world  (of  which  Satan  is  prince),  especially 
in  the  dark  air  that  surrounds  the  earth.  Hence  per- 
haps arises  the  miasma  of  the  air  at  times,  as  physical 
and  moral  evil  are  closely  connected,  devour— entangle 
in  worldly  "care"  (v.  7)  and  other  snares,  so  as  finally  to 
destroy.  Cf.  Revelation  12.  15,  16.  9.  (Luke  4.  13;  Ephe- 
sians  6. 11-17;  James  4.  7.)  steadfast— Cf.  "established  in 
the  truth,"  2  Peter  1. 12.  Satan's  power  exists  only  in  re- 
spect to  the  unbelieving;  the  faithful  he  cannot  hurt  (1 
John  5.  IS).  Faith  gives  strength  to  prayer,  the  great  in- 
strument against  the  foe  (James  1.  6,  &c.).  knowing,  &o. 
—"encouragement  not  to  faint  in  afflictions:"  your 
brethren  suflfer  the  same;  nothing  beyond  the  common 
lot  of  Christians  befalls  you  (1  Corinthians  10. 13).  It  Is  a 
sign  of  God's  favour  rather  than  displeasure,  that  Satan 
is  allowed  to  harass  you,  as  he  did  Job.  Your  fellow- 
Christians  have  the  same  battle  of  faith  and  prayer 
against  Satan.  In  tUe  %vorld— lying  in  the  wicked  one, 
and  therefore  necessarily  the  scene  of  "tribulation" 
(John  10.  33).  are— are  being  accomplished  according  to  the 
appointment  of  God.  10.  Comforting  assurance  that  God 
will  finally  "perfect"  His  work  of  "grace"  in  them,  after 
they  have  undergone  the  necessary  previous  sufl'ering. 
But— Only  do  you  watch  and  resist  the  foe :  God  will  per- 
form the  rest.  [Bengel.]  of  all  grace— (Cf.  ch.  4. 10,) 
The  God  to  whom  as  its  source  all  grace  is  to  be  referred- 
who  in  grace  completes  what  in  grace  He  began.  He 
from  the  first  "called  you  (so  the  oldest  MSS.  read  for 
'us')  unto  (with  a  view  to)  glory."  He  will  not  let  His 
purpose  fall  short  of  completion.  If  He  does  so  in  pun- 
ishing, much  more  in  grace.  The  three  are  fitly  con- 
joined :  the  call,  the  glory  to  which  we  are  called,  and  the 
\\a.y  {suffering);  the  fourth  is  the  ground  of  the  calling, 
viz.,  the  grace  of  God  in  Christ.  l>y— Greek,  "  in."  Christ  is 
He  in  virtue  of  whom,  and  in  union  with  whom,  believers 
are  called  to  glory.  The  opposite  is  "in  the  world"  (d.  9; 
John  16.33).  after  that  ye  have  suffered — Join  to  "called 
you:"  suffering,  as  a  necessary  preliminary  to  glory,  was 
contemplated  in  God's  calling,  a  while — short  and  in- 
considerable, as  compared  with  the  glory,  perfect,  &c.— 
The  two  oldest  MSS.,  and  Vulgate  and  Coptic  versions, 
read,  "Shall  perfect  (so  that  tliere  shall  be  nothing  defec- 
tive  in  you),  stablish,  strengthen,'"  and  omit  "settle,"  lit., 
ground,  or  fix  on  a  foundation.  Alford  reads  it  in  spite 
of  the  oldest  MSS.  The  authority  of  the  latter  I  prefer; 
moreover  the  climax  seems  to  require  rather  a  verb  of 
completing  the  work  of  grace,  than,  as  the  Greek  means, 
founding  it.  Tlie  Greek  has  " shall  Himself  perfect  you :" 
though  you  are  called  on  ioxvatch  and  resist  the  foe,  God 
Himself  must  really  do  all  In  and  through  you.  The  same 
God  who  begins  must  Hinuiulf  complete  the  work.  The 
Greek  for  "stablish"  (so  as  to  be  "steadfast  in  the  faith," 
f.  9)  is  the  same  as  "strengthen,"  Luke  22.32.  Peter  has 
in  mind  Christ's  charge,  "When  thou  art  converted 
strengthen  thy  brethren."  His  exhortation  accords  with 
his  name  Peter,  "Thou  art  Peter,  and  upon  this  rock  I  will 
build  my  Church."  "Stablish,"  so  as  not  to  waver. 
"Strengthen"  with  might  in  the  inner  7nan  by  His  Spirit, 
against  the  foe.  11.  To  hlin— Emphatic.  To  Him  and 
Him  alone:  not  to  ourselves.  Cf.  "Himself,"  A'ote,  v.  10. 
glory  and— Omitted  in  the  oldest  MSS.  and  versions, 
Aomlnion— Greek,  "/Ae might"  shown  in  so  "perfecting," 

513 


Introdueiipn. 


2  PETEE. 


Introduction, 


&c.,  you,  V.  10.  13.  Silvanus — Silas,  the  companion  of 
Paul  and  Timothy:  a  suitable  messenger  by  whom  to 
confirm,  as  Peter  here  does,  Paul's  doctrine  of  "  the  true 
grace  of  God"  in  the  same  churclies  (of.  2  Peter  3.  16).  We 
never  meet  with  Silvanus  as  Paul's  companion  after 
Paul's  last  journey  to  Jerusalem.  His  connection  with 
Peter  was  plainly  subsequent  to  tliat  journey,  as  I  sup- 
pose—Join "faithful  unto  you  [Steigek],  as  I  suppose." 
Silvanus  may  have  stood  in  a  close  relation  to  the 
churches  in  Asia,  perhaps  having  taken  the  oversiglit  of 
them  after  PauPs  departure,  and  had  afterwards  gone  to 
Peter,  by  whomhels  now  sent  bacls  to  tliem  witli  tiiis  Epis- 
tle. He  did  not  know,  by  positive  observation,  Silvanus' 
faitfi/ulness  to  them;  he  therefore  says,  "  faithful  to  you,  as  I 
suppose,"  from  the  accounts  I  hear;  not  expressing  doubt. 
Alford  joins  "I  have  written  unto  you,"  which  tlie  Greek 
order  favours.  The  seeming  uncertainty,  thus,  is  not  as  to 
Silvanus'  faithfulness,  which  is  strongly  marked  by  the 
GreeA;  article,  taut  as  to  whether  he  or  some  other  would 
prove  to  be  the  bearer  of  tlie  letter,  addressed  as  it  was  to 
live  provinces,  all  of  whicli  Silvanus  might  not  reach : 
"By  Silvanus,  that  faithful  brother,  as  I  expect,  I  have 
written  to  you."  [Bikks.]  briefly  —  Greefc,  "in  few 
(words),"  as  compared  witli  the  importance  of  the  sub- 
ject (Hebrews  13.  22).  exliox-tlaig— not  so  much  formally 
teaching  doctrines,  which  could  not  be  done  in  so  "few 
words."  testifying — bearing  my  testimony  in  confirma- 
tion (so  the  GreeA  compound  verb  implies)  of  that  truth 
which  ye  have  already  heard  from  Paul  and  Silas  (1 
John  2.  27).  that  tills— of  which  I  have  just  written, 
and  of  which  Paul  before  testified  to  yom  (whose  testi- 
mony, now  that  he  was  no  longer  in  those  regions,  was 
called  in  question  probably  by  some;  cf.  2  Peter  3. 15, 16). 
2 Peter  1. 12,  "the  present  truth,"  viz.,  the  grace  formerly 
promised  by  the  prophets,  and  now  manifested  to  you. 
"Grace"  is  the  key-note  of  Paul's  doctriu'C  which  Peter 
now  confirms  (Ephesians  2.  5,  6).  Their  swlTerings  for 
the  Gospel  made  them  to  need  some  attestation  and 
confirmation  of  the  truth,  that  they  should  not  fall 
back  from  it.  -wherein  ye  stand— The  oldest  MSS.  read 
Imperatively,  "Stand  ye."  Lit.,  "inf<t  which  (having 
been  already  admitted,  ch.  1.  8,  21;  2.  7,  8,  9)  stand  (there- 
in)." Peter  seems  to  have  in  mind  Paul's  words  (Ro- 
mans 5.  2;  1  Corinthians  15. 1).  "The  grace  wherein  we 
stand  must  be  true,  and  our  standing  in  it  true  also." 
[Bengel.]  Cf.  in  Steigek,  "He  began  his  Episiie  with 
grace  (ch.  1.  2),  he  finishes  it  with  grace,  he  has  be- 
sprinkled the  middle  with  grace,  that  in  every  part  he 
might  teach  that  the  Church  is  not  saved  but  by  grace." 
13.  The  ...  at  Babylon— Alfokd,  BengeIj,  Ac,  translate, 
"She  that  is  elected  together  Avith  you  in  Babylon,"  vfe., 
Peter's  wife,  whom  he  ledahout\i\W\  him  iu  his  missionary 
journeys.  Cf.  ch.  3. 7,  "  heirs  together  of  the  grace  of  life." 
But  why  slie  should  be  called  "  elected  together  with  you 
in  Babylon,"  as  if  there  had  been  no  Christian  woman  in 
Babylon  besides,  is  inexplicable  on  this  view.  In  English 
Version  the  sense  is  clear:  "  That  portion  of  the  tvhole  dis- 
persion (ch.  1. 1,  Greek),  or  Church  of  Christianized  Jews, 
with  Gentile  converts,  which  resides  iu  Babylon."  As 
Peter  and  John  were  closely  associated,  Peter  addresses 
the  Church  in  John's  peculiar  province,  Asia,  and  closes 
with  "your  co-elect  sister  Church  at  Babylon  saluteth 
vou ;"  and  John  similarly  addresses  the  "  elect  lady,"  i.  e.. 


the  Church  in  Babylon,  and  closes  wiih  "the  children  of 
thine  elect  sister  (the  Asiatic  Church)  greet  thee;"  cf.  In- 
troduction  to  2  John).  Ekasmus  explains,  "  Mark  who  is  in 
the  place  of  a  son  to  me:"  cf.  Acts  12. 12,  implying  Peter's 
connection  with  Mark;  whence  the  mention  of  him  in 
connection  with  the  Church  at  Babylon,  in  which  he  la- 
boured under  Peter  before  he  went  to  Alexandria,  is  not 
unnatural.  Papias  reports  from  the  presbyter  John  (B. 
3. 39),  that  Mark  was  interpreter  of  Peter,  recording  in  his 
Gospel  the  facts  related  to  him  by  Peter.  Silvanus  or  Si- 
las had  been  substituted  for  John  Mark,  as  Paul's  com- 
panion, because  of  Mark's  temporary  unfaithfulness.  But 
now  Mark  restored  is  associated  with  Silvanus,  Paul's 
companion,  in  Peter's  esteem,  as  Mark  was  already  rein- 
stated iu  Paul's  esteem.  That  Mark  had  a  spiritual  con- 
nection with  the  Asiatic  churches  which  Peter  addresses, 
and  so  naturally  salutes  them,  appears  from  2  Timothy  4. 
11;  Colossians  4.  10.  Babylon— The  Chaldean  Babylon 
on  the  Euphrates.  See  Introduction,  on  the  Place  of 
Wkiting  this  Epistle,  in  proof  that  Home  is  not  meant  as 
Papists  assert;  cf.  Lightfoot sermon.  How  unlikely  that 
in  Si  friendly  salutation  the  enigmatical  title  of  Rome  given 
in  prophecy  (John,  Revelation  17. 5),  should  be  used  !  Baby- 
lon was  the  centre  from  which  the  Asiatic  dispersion 
whom  Peter  addresses  was  derived.  Philo,  Legal,  ad 
Caium,  sec.  36,  and  Josephus,  Antiquities,  15. 2.  2;  23. 12,  in- 
form us  that  Babylon  contained  a  great  many  Jews  in  the 
apostolic  age  (whereas  those  at  Rome  were  comparatively 
few,  about  8000,  Josephus  17. 11);  so  it  would  naturally  be 
visited  by  the  apostle  of  the  circumcision.  It  was  the 
headquarters  of  those  whom  he  had  so  successfully  ad- 
dressed on  Pentecost,  Acts  2.9,  Jewish  "Parlhiaus  .  .  . 
dwellers  in  Mesopotamia"  (the  Parthlans  were  then  mas- 
ters of  Mesopotamian  Babylon);  these  he  ministered  torn 
person.  His  other  hearers,  the  Jewish  "dwellers  in  Cap- 
padocia,  Pontus,  Asia,  Phrj'gia,  Pamphylia,"  he  now  min- 
isters to  by  letter.  The  earliest  distinct  authority  for 
Peter's  martyrdom  at  Rome  is  Dionysius,  bishop  of  Co- 
rinth, in  the  latter  half  of  the  second  century.  The  de- 
sirableness of  representing  Peter  and  Paul,  the  two  lead- 
ing apostles,  as  together  founding  the  Church  of  the  me- 
tropolis, seems  to  have  originated  the  tradition.  Clement 
OF  Rome  (1  Epistola  ad  Corinthios,  sec.  4. 5),  often  quoted  for, 
is  really  against  it.  He  mentions  Paul  and  Peter  together, 
but  makes  it  as  a  distinguishing  circumstance  of  Paul,  that 
he  preached  both  in  the  East  and  West,  implying  that 
Peter  never  was  in  the  West.  In  2  Peter  1. 14,  he  says,  "I 
vawfit  shortly  put  off  this  tabernacle,"  implying  his  mar- 
tyrdom was  near,  yet  he  makes  no  allusion  to  Rome,  or 
any  intention  of  his  visiting  It.  14.  kiss  of  charity— Ro- 
mans 16. 16,  "an  holy  kiss:"  the  token  of  love  to  God  and 
the  brethren.  Love  and  holiness  are  inseparable.  Cf.  the 
instance.  Acts  20. 37.  peace— Peter's  closing  salutation  ;  as 
Paul's  is,  "Grace  be  with  you,"  though  he  accompanies  it 
with  "peace  be  to  the  brethren."  "Peace"  (flowing  from 
salvation)  was  Christ's  own  salutation  after  the  resurrec- 
tion, and  from  Him  Peter  derives  it.  be  with  you  all 
that  are  in  Christ— The  oldest  MSS.  omit  "Jesus."  In 
Ephesians  6.24,  addressed  to  the  same  region,  the  same 
limitation  of  the  salutation  occurs,  whence,  perhaps, 
Peter  here  adopts  it^  Contrast  "  Be  with  you  all,"  Romans 
16.24;  1  Corinthians  16.  33. 


THE  SECOND  EPISTLE  GENEK.-IL  OF 

PETER. 

INTEODUCTION. 


Authenticity  and  genuineness.— If  not  a  gross  imposture,  its  ovm  internal  witness  is  unequivocal  In  Us  lavoar. 
It  has  Peter's  name  and  apostleship  in  its  heading :  not  only  his  surname,  but  his  original  name  Simon,  or  Simeon,  be 
514 


Introduction.  2  PETER.  Mrodudlon. 

thus,  at  the  close  of  his  life,  reminding  his  readers  wlio  he  originally  was  before  his  call.  Again,  in  ch.  1.  lU-lS,  ho 
mentions  his  presence  at  the  Transfiguration,  and  ChrisVs  ■prophecy  of  his  death:  and  in  cli.  3. 15,  his  brotherhood  wilh  Paid. 
Again,  in  ch.  3. 1,  the  autlior  speaks  of  himself  as  autlior  of  the  former  Epistle:  it  is,  moreover,  addressed  so  as  to 
include  (but  not  to  be  restricted  to)  tlie  same  persons  as  tlie  first,  whom  he  presupposes  to  be  acquainted  witli  tlie  writ- 
ings of  Paul,  by  that  time  recognized  as  "  Scripture"  (ch.  3.  lo,  "  the  long-suffering  of  God,"  cf.  Romans  2.  4).  Tliis  neces- 
sarily implies  a  late  date,  when  Paul's  Epistles  (including  Romans)  already  had  become  generally  dill'used  and 
accepted  as  Scripture  In  tlie  Church.  The  Church  of  the  fourth  century  had,  besides  the  testimony  which  we  have  of 
the  doubtjs  of  the  earlier  Christians,  other  external  evidence  which  we  have  not,  and  wliich,  doubtless,  under  God's 
overruling  providence,  decided  them  on  accepting  it.  It  is  hard  to  understand  how  a  booic  palpably  false  (as  it  would 
be  if  Peter  be  not  the  author)  could  have  been  accepted  in  the  Canon  as  finally  established  in  the  Councils  of  Laodi- 
cea,  3G0  A.  n.  (if  the  59lh  article  be  genuine),  Hippo,  and  Carthage  in  the  fourth  century  (303  and  307).  The  Avhole  tone 
and  spirit  of  the  Epistle  disprove'its  being  an  imposture.  He  writes  as  one  not  spealcing  of  himself,  but  7noved  by  the 
Holy  Ghost  (ch.  1.  21).  An  attempt  at  sucli  a  fraud  in  the  first  ages  would  have  brought  only  sliame  and  suffering,  alike 
from  Christians  and  heathen,  on  the  perpetrator:  there  was  tlien  no  temptation  to  pious  frauds  as  in  later  times.  That 
it  must  have  been  written  in  the  earliest  age,  is  plain  from  the  wide  gulf  in  style  which  separates  it  and  the  other  New- 
Testament  Scriptures  from  even  tlie  earliest  and  l)est  of  the  post-apostolic  period.  Daille  well  says,  "  God  has  al- 
-owed  a  fosse  to  be  drawn  by  human  weakness  around  the  sacred  canon  to  protect  it  from  all  invasion." 

Traces  of  acquaintance  with  it  appear  i  n  the  earliest  Fathers.  Hekmas,  Similes  6. 4 ;  cf.  ch.  2. 13,  Greek,  "  luxury  In  the 
day...  luxuriating  with  their  own  deceivings;"  and  Shej-yherd,  Vision  3.7,  "TJiey  have  left  their  true  way"  (cf.  ch.2. 
15);  and  Vision i.S,  "Thou  hast  escaped  this  world"  (cf.  ch.  2.  20).  Clemext  of  Rome,  ad  Corinthios, c.7.9  and  10,  as  to 
NoaJi's  preaching  and  Lot's  deliverance,  "  the  Lord  making  it  known  that  He  does  not  abandon  those  that  trust  in  Him, 
but  appoints  those  otherwise  inclined  to  judgmenV'  (cf.  ch.  2. 5,  6, 7, 9).  Irex^us,  a.  d.  178  ("  the  day  of  the  Lord  is  as  a 
thousand  years"),  and  Justin  Maetyr,  seem  to  allude  to  ch.  3.  8.  Hippolytus,  De  A  ntichristo,  seems  to  refer  to  ch.  1. 
21,  "Thepro2ihets  spake  not  of  their  own  private  (individual)  ability  and  will,  but  what  was  (revealed)  to  them  alone  by 
God."  The  difflcnlty  is,  neither  Tertuli.ian,  Cypkian,  Clement  of  Alexanduia,  nor  the  oldest  Syriac  (Pcschito) 
version  (the  later  Syriac  has  it),  nor  the  fragment  known  as  Muratori's  Canon,  mentions  it.  The  first  writer  who 
has  expressly  named  it  is  Okigen,  in  the  third  century  (Homily  on  Joshua;  also  4tli  Homily  on  Leviticus,  and  13th 
on  Numbers),  who  names  it  "Scripture,"  quoting  ch.  1.  4;  2.  16;  however  (in  Eosebius,  Ecclesiastical  History,  C.  25),  he 
mentions  that  the  Second  Epistle  was  doubted  by  some.  Firmilian,  bishop  of  Capptidocia,  in  JSpistle  ad  Cyprian, 
speaks  of  Peter's  Epistles  as  warning  us  to  avoid  heretics  (a  monition  which  oecurs  iu  the  Second,  not  the  First  Epis- 
tle). Now  Cappadociu  is  one  of  the  countries  mentioned  (cf.  1  Peter  1. 1  with  ch.  3. 1)  as  addressed  ;  and  it  is  striking, 
that  from  Cappadoeia  we  get  the  earliest  decisive  testimony.  "  Internally  it  claims  to  Ijc  written  by  Peter,  and  this 
claim  is  confirmed  by  the  Christians  of  that  very  region  in  whose  custody  it  ought  to  have  been  found."  [Treoelles.] 

The  books  disputed  (Anlilegomena),  as  distinguished  from  those  universally  recognized  {nomologoumenaX&re  Epis- 
tles, 2  Peter,  James,  2  and  3  John,  Jude,  the  Apocalypse,  Epistle  to  Hebrews  (cf.  Eusebius,  Ecclesiastical  History,  3.  3, 
25).  The  Antilegomena  stand  in  quite  a  different  class  from  the  S^uriotw;  of  these  tliere  was  no  dispute,  they  were  uni- 
versally rejected,  c.  g.,  the  Shepherd  of  Hermas,  the  Revelation  of  Peter,  the  Epistle  of  Barnabas.  Cyril'of  Jerusaleji 
(a.  d.  318)  enumerates  seven  Catholic  Epistles,  including  2  Peter;  so  also  Gregory  of  Nazianzen  (389  a. D.>,  and  Epi- 
PHANIUS,  A.  D.  367,  The  oldest  Greek  MSS.  extant  (of  the  fourth  century)  contain  the  Anlilegomena.  .Jerome,  ZJe 
Viris  Illustribus,  conjectured,  from  a  supposed  dilfeience  of  style  between  the  two  Epistles,  that  Peter,  being  un.abio 
to  write  Greek,  employed  a  different  translator  of  his  Hebrew  dictation  in  the  Second  Epistle,  and  not  the  same  as 
translated  the  First  into  Greek.  Mark  is  said  to  have  been  his  translator  iu  the  case  of  the  Gospel  according  to  St. 
Mark ;  but  this  is  all  gratuitous  conjecture. 

Much  of  the  same  views  pervade  both  Epistles.  In  both  alike  he  looks  for  the  Lord's  coming  suddenly,  and  the 
end  of  the  world  (cf.  ch.  3.  8-10  with  1  Peter  4.  5) ;  the  inspiration  of  the  prophets  (cf.  1  Peter  1. 10-12  with  ch.  1. 19-21; 
3.  2);  the  new  birth  by  the  Divine  word  a  motive  to  abstinence  from  worldly  lusts  (1  P'eter  1.  22;  2.2;  cf.  ch.  1.  4);  also 
1  Peter  2.  9  witli  ch.  1.  3,  both  containing  in  the  Greek  the  rare  word  "  virtue"  (1  Peter  4.  17  witli  ch.  2.  3). 

It  is  not  strange  that  distinctive  peculiarities  of  style  should  mark  each  Epistle,  t!ie  design  of  both  not  being  the 
same.  Thus  the  sufferings  of  Christ  are  more  prominent  in  the  First  Epistle,  the  olycct  there  being  to  encourage 
thereby  Christian  sufferers ;  tlie  glory  of  tlie  exalted  Lord  is  more  prominent  in  the  Second,  the  object  being  to  com- 
municate fuller  "knowledge"  of  Him  as  the  antidote  to  the  false  teaching  against  which  Peter  warns  his  readers. 
Hence  His  title  of  redemption,  "  Clirist,"  is  the  one  employed  in  the  First  Epistle ;  but  iu  the  Second  Epistle,  "  the 
Lord."  Hope  Is  characteristic  of  the  First  Epistle;  full  knotvlcdge,  of  the  Second  Epistle.  In  the  First  Epistle  he  puts 
his  apostolic  authority  \essi  prominently  forward  than  in  the  Second,  wherein  his  design  is  to  warn  against  false  teach- 
ers. The  same  difference  is  observable  in  Paul's  Epistles.  Contrast  1  Thessalonians  1.  1;  2  Tiiessalonlans  1. 1;  Phil- 
ippians  1. 1,  with  Galatians  1. 1;  1  Corinthians  1.  1.  The  reference  to  Paul's  writings  as  already  existing  In  numbers, 
and  as  then  a  recognized  part  of  Scripture,  implies  that  this  Epistle  was  written  at  a  late  date,  just  before  Peter's 
death. 

Striking  verbal  coincidences  occur :  cf.  1  Peter  1.  19,  end,  with  ch.  3.  14,  end  ;  ch.  1.  3,  "  llis  own,"  Greek,  2. 16 ;  3. 17 
with  1  Peter  3.  1,  5.  Tlie  omission  of  the  Greek  article,  1  Peter  2. 13  with  ch.  1.  21 ;  2. 4,  5,  7.*  Jloreover,  two  words  occur, 
ch.  1.  13,  "  ta.bernacle,"  t.  e.,  the  body,  and  15,  "decease,"  which  at  once  remind  us  of  tlic  transfiguration  narrative  iu 
the  Gospel.  Both  Epistles  refer  to  the  Deluge,  and  to  Noah  as  the  eigfith  that  was  saved.  Tliougli  the  First  Epistle 
abounds  in  quotations  of  the  Old  Testament,  whereas  the  Second  contains  none,  yet  references  to  the  Old  Testament 
occur  often  (ch.  1.  21 ;  2.  S-8, 15 ;  3.  5,  6, 10, 13).  Cf.  Greek,  1  Peter  3. 21,  "  putting  away,"  witli  ch.  1. 14 ;  1  Peter  1. 17,  Greek, 
Pass  the  time,  with  ch.  2. 18;  1  Peter  4.  3,  "walked  in,"  with  ch.  2. 10;  3.  3;  "called  you,"  1  Peter  1.  15;  2.  9;  5. 10,  with 
ch.  1.  3. 

Moreover,  more  verbal  coincidences  with  the  speeches  of  Peter  In  Acts  occur  In  this  Second,  than  in  the  IHrst  Epis- 
tle. Cf.  Greek,  " obtained,"  ch.  1. 1  with  Acts  1,  17 ;  ch.  1. 0,  Greek, "  gotlllness,"  with  Acts  3. 12,  the  only  passage  where 
the  term  occurs,  except  in  the  Pastoral  Epistles;  and  ch.  2.  9  with  Acts  10.  2,  7;  ch.  2.  9,  "punished,"  wilh  Acts  4.  21, 
the  only  places  where  the  term  occurs;  ch.  3.  2,  the  double  genitive,  with  Acts  5.  32;  "  the  day  of  the  Lord,"  ch.  3. 10, 
With  Acts  2. 20,  where  only  It  occurs  except  in  1  Thessalonians  5.  2. 

2Vi€  testimony  of  Jude,  17, 18,  is  strong  for  Its  genuineness  and  inspiration,  by  adopting  Its  very  words,  and  by  refer- 
ring to  It  as  received  by  the  churches  to  which  he,  St.  Jude,  wrote,  "  Remember  the  words  which  were  spoken  before 

515 


The  Apostle  Confirms  the  Brethren  2  PETEE   I.  in  the  Hope  of  an  Increase  of  Oraee. 

of  the  apostles  of  our  Lord  Jesus  Christ;  how  that  they  told  you  //lere  should  be  mockei-.i  in  the  last  tknie,  who  should  walk 
after  their  own  ungodly  litsts."  Jude,  therefore,  must  have  written  «//«•  2  Peter,  to  wliich  lie  plainly  refers;  not  before, 
as  Alfokd  thinks.  No  less  than  eleven  passages  of  Jude  rest  on  similar  statements  of  2  Peter.  Jude  2,  cf.  cli.  1.2; 
Jude  4,  of.  eh.  2. 1;  Jude  6,  of.  eh,  2.  4;  Jude  7,  cf.  eh.  2.  6;  Jude  8,  cf.  ch.  2.  10;  Jude  9,  of.  ch.  2.  11;  Jude  U,  ef.  cli.  2.  lo; 
Jude  12,  cf.  ch.  2. 17;  Jude  16,  cf.  ch.  2. 18;  Jude  18,  cf.  ch.  2.  1  and  3.  3.  Just  in  the  same  way  Mieah  ch.  i.  1-4  leans  on 
the  somewhat  earlier  prophecy  of  Isaiah,  whose  inspiration  he  thereby  confirms.  AIjFord  reasons  that  because 
Jude,  in  many  of  the  passages  akin  to  2  Peter,  is  fuller  than  2  Peter,  he  must  be  prior.  Tliis  by  no  means  follows.  It 
is  at  least  as  likely,  if  not  more  so,  that  the  briefer  is  the  earlier,  rather  than  the  fuller.  The  dignity  and  energj'  of 
the  style  is  quite  consonant  to  what  we  should  expeet  from  the  prompt  and  ardent  foreman  of  the  apostles.  The  dif- 
ference of  style  between  1  and  2  Peter  accords  with  the  distinctness  of  tlie  sulojects  and  objects. 

The  date,  from  what  has  been  said,  would  be  about  68  or  69  a.  d.,  about  a  year  after  the  first,  and  shortly  before 
the  destruction  of  Jerusalem,  the  typical  precursor  of  the  world's  end,  to  which  ch.  3.  so  solemnly  calls  attention, 
after  Paul's  ministry  had  closed  (cf.  Greek  aorist,  "  wrote,"  past  time,  ch.  3. 15),  just  before  Peter's  own  death.  It  was 
written  to  include  the  same  persons,  and  perhaps  in,  or  about  the  same  place,  as  the  first.  Being  without  salutations 
of  individuals,  and  entrusted  to  the  care  of  no  one  Church,  or  particular  chni'ches  as  the  first  is,  but  directed  gener- 
ally "  to  them  that  have  obtained  like  precious  faith  with  us,"  it  took  a  longer  time  in  being  recognized  as  canonical. 
Had  Rome  been  the  place  of  its  composition  or  publication,  it  could  hardly  have  failed  to  have  had  an  early  accept-' 
ance — an  incidental  argument  against  the  tradition  of  Peter's  martyrdom  at  Rome.  The  remote  scene  of  its  compo- 
sition in  Babylon,  or  else  in  some  of  the  contiguous  regions  beyond  the  borders  of  the  Roman  empire,  and  of  its  cir- 
culation in  Cappadocia,  Pontus,  &c.,  will  additionally  account  for  its  tardy  but  at  last  universal  acceptance  in  the 
catholic  Church.    The  former  Epistle,  through  its  more  definite  address,  was  earlier  in  its  general  acceptance. 

Object.— In  ch.  3. 17, 18  the  twofold  design  of  the  Epistle  is  set  forth,  viz.,  to  guard  his  readers  against  "  the  error" 
of  false  teachers,  and  to  exhort  them  to  grow  in  experimental  "  knowledge  of  our  Lord  and  Saviour."  Tlie  ground  on 
which  this  knowledge  rests  is  stated,  ch.  1. 12-21,  vw.,  the  inspired  testimony  of  apostles  and  prophets.  The  danger  now, 
as  of  old,  was  about  to  arise  from  false  teachers,  who  soon  were  to  come  among  tliem,  as  Paul  also  (to  whom  reference 
is  made,  ch.  3. 15, 16)  testified  in  the  same  region.  The  grand  antidote  is  "  the  full  knowledge  of  our  Lord  and  Saviour," 
through  which  we  know  God  the  Father,  partake  of  His  nature,  escape  from  the  pollutions  of  the  world,  and  have  en- 
trance into  Christ's  kingdom.  The  aspect  of  Christ  presented  is  not  so  much  that  of  tlie  past  suffering,  as  of  the  future 
'reigning.  Saviour,  His  presentpower,  and  future  new  kingdom.  This  aspect  is  taken  as  best  fitted  to  counteract  the  theo- 
ries of  the  false  teachers  who  should  "deny"  Tiis Lordship' smd  His  coming  again,  the  two  very  points  which, as  an  apos- 
tle and  eye-witness,  Peter  attests  (His  "  power"  and  His  "  coming") ;  also,  to  counteract  their  evil  example  inpractice,  blas- 
pheming the  way  of  truth,  despising  governments,  slaves  to  covetousness  and  flltliy  lusts  of  the  flesh,  whilst  boasting 
of  Christian  freedom,  and,  worst  of  all,  apostates  from  the  truth.  The  knowledge  of  Christ,  as  being  the  knowledge  of 
"the  way  of  righteousness,"  "the  right  way,"  is  the  antidote  of  their  bad  practice.  Hence  "the  preacher  of  right- 
eousness," Noah,  and  "righteous  Lot,"  are  instanced  as  escaping  the  destruction  which  overtook  the  "unjust"'  or 
"unrighteous;"  and  Balaam  is  instanced  as  exemplifying  the  awful  result  of  "unrighteousness"  such  as  character- 
ized the  false  teachers.  Thus  the  Epistle  forms  one  connected  whole,  the  parts  being  closely  bound  together  by 
mutual  relation,  and  the  end  corresponding  with  the  beginning;  cf.  ch.  3. 14, 18  with  cli.l.  2,  in  both  "grace"  and 
"peace"  being  connected  with  "  the  knowledge"  of  our  Saviour;  cf.  also  ch.  3.  17  with  1.  4, 10, 12;  and  ch.  3. 18,  "grow 
in  grace  and  knowledge,"  with  the  fuller  ch.  1.  5-8 ;  and  ch.  2.  21 ;  and  ch.  3. 13,  "  rigliteousness,"  with  ch.  1. 1 ;  and  ch. 
3. 1  with  ch.  1. 13 ;  and  ch.  3.  2  with  ch.  1. 19. 

The  germs  of  Carpocratian  and  Gnostic  heresies  already  existed,  but  the  actual  manifestation  of  these  heresies  is 
spoken  of  as  future  (ch.  2. 1,2,  «S:c.) :  another  proof  that  this  Epistle  was  written,  as  it  professes,  in  the  apostolic  age, 
before  the  development  of  the  Gnostic  heresies  in  the  end  of  the  first  and  the  beginning  of  the  second  centuries.  The 
description  is  too  general  to  identify  the  heresies  with  any  particular  one  of  the  subsequent  forms  of  heresy,  but 
applies  generally  to  them  all. 

Though  altogether  distinct  in  aim  from  the  First  Epistle,  yet  a  connection  may  be  traced.  The  neglect  of  the 
warnings  to  circumspection  in  the  walk,  led  to  the  evils  foretold  in  the  Second  Epistle.  Cf.  the  warning  against  the 
abuse  of  Christian  freedom,  1  Peter  2. 16  with  ch.  2. 19,  "  While  they  promise  them  liberty,  they  themselves  are  the  ser- 
vants of  corruption  ;"  also  the  caution  against  pride,  I  Peter  5.  5,  6  with  ch.  2.  18,  "  they  speak  great  swelling  words  of 
Vanity." 


PTTAPTFT?    T  whicli  is  cast  forth,    like  precious — "equally  precious" 

to  all:   to  those  who  believe,  though   not  having  seen 

Ver.  1-21.    Address:  Exhortation  to  alt^  Graces,  a8  Christ,  as  well  as  to  Peter  and  tliose  who  liave  seen  Him. 

God  has  Given  us,  in  the  Knowledge  of  Christ,  all  For  it  lays  hold  of  the  same  "  exceeding  great  and  predotis 

Things  Pertaining  to  Life:  Confirmed  by  the  Tes-  promises,"  and    the   same  "rigliteousness   of  God   our 

TiMONY    of   Apostles,   and   also   Prophets,   to   the  Saviour."    "The  common   salvation  .  .  .  the    faith    once 

Power  and  Coming  of  Christ.     1.  Simon— llie   Greek  delivei-ed  unto  the  saints"  (Jade  3).     ^vltU  us— apostles 

form:  in  oldest  MSS.,  "Synaeou"  (jye6r<?tt',  i.  e.,  hearing),  and    eye-witnesses  (u.  18).    Though  putting  forward  his 

as  in  Acts  15.  14.    His   mention  of  his   original    name,  apostleship  to  enforce  his  exhortation,  he  with  true  hu- 

accords  with  the  design  of  this  Second  Epistle,  which  is  mility  puts  himself,  as  to  "  the  faith,"  on  a  level  with  all 

to  warn   against   the  coming  false  teachers,  by  setting  otlier  believers.    Tiie  degree  of  faith  varies  in  ditferent 

forth  the  true  "knowledge"  of  Christ  on  the  testimony  believers;  but  i^i respect  <o  lYs  o6;'ec/s,  present  justification, 

of  tlie  ot-iginal  apostolic  eye-witnesses  like  himself.    This  sanctification,  and  future    glorification,   it    is    common 

was  not  required  in  tlie  First  Epistle,  servant — "slave:"  alilse  to  all.    Clirist  is  to  all  believers  "  made  of  God  wis- 

so  Paul,  Romans  1.  1.     to   them,  &c. — He    addresses  a  dom,    rigliteousness,   sanctification,    and    redemption." 

wider  range  of  readers  {all  believers)  than  in  the  First  througli— Grree^-,  "in."     Translate,  as,  the  one  article  to 

Epistle,  ch.  1.,  but  means  to  include  especially  tliose  ad-  both  nouns  requires,  "the  righteousness  of  J/(jnM''io  i«  (at 

dressed  in  the  First  Epistle,  as  ch. 3. 1  proves,  obtained—  once)  our   God  and  (our)   Saviour."     Peter,   confirming 

by  grace.    Applied  by  Peter  to  the  receiving  of  the  apos-  Paul's  testimony  to  the  same  churches,  adopts  Paul's  iu- 

tleship,  W.,  6y  allotment:  as  the  Gree/c  is,  Luke  1.  9 ;  John  spired  phraseology.     The  Gospel  plan  sets  forth   God'M 

19.24.  They  did  not  acquire  it  for  themselves;  the  Divine  righteousness,   which    is    Christ's    rigliteousness.    In   the 

election  is  as  independent  of  man's  control,  as  the  lot  brightest  light.    Faith  has  its  sphere  in  it  as  its  peculiar 
&16 


Be  Exhorteth  the  Brethren,  by  Faith  and 


2  PETER  I. 


Good  Works,  to  make  their  Culling  Sure, 


element:  God  Is  In  redemption  "righteous,"  and  at  the 
same  time  a  "  Saviour ;"  cf.  Isaiah  45. 21,  "  ajtist  God  and  a 
Saviour,'*  ft,  Grace  .  .  .  peace— (1  Peter  1.2.)  throiigli — 
Greek,  "  in  :"  tlie  sphere  in  whicli  alone  grace  and  peace 
can  be  multiplied.  ltiio-»vledge— GreeA;,  "/it^ninowledge." 
of  God,  and  of  Jesus  our  Iiord— the  Father  is  here  meant 
by  "God,"  but  the  Son  in  v.  1;  marking  how  entirely  one 
the  Father  and  Son  are  (John  H.  7-11).  The  Vulgate  omits 
"of  God  and;"  but  oldest  MSS.  support  the  words.  Still 
the  prominent  object  of  Peter's  exhortation  is  "the 
knowledge  of  Jesus  our  Lord"  (a  phrase  only  in  Romans 
4. 24),  and,  only  secondarily,  of  the  Father  through  Him 
(v.  8;  ch.  2.  20;  3.  18).  3.  According  as— Seeing  that.  [Al- 
FORD.]  "As  He  hath  given  us  all  things  (needful)  for 
life  and  godliness,  (so)  do  you  give  us  all,  diligence,"  &c. 
The  oil  and  flame  are  given  wholly  of  grace  by  God,  and 
"taken"  by  believers:  their  part  henceforth  is  to  "trim 
their  lamps"  (cf.  v.  3,  4  with  5,  &c.).  life  and  godliness- 
Spiritual  life  must  exist  first  before  there  can  be  true 
godliness.  Knowledge  of  God  experimentally  is  the  first 
step  to  life  (John  17.  3).  The  child  must  have  vital  breath 
first,  and  then  cry  to,  and  walk  in  the  ways  of,  his 
father.  It  is  not  by  godliness  that  we  obtain  life,  but 
by  life,  godliness.  To  life  stands  opposed  corruption;  to 
godliness,  lust  (v.  4).  called  us— d.  10 — "calling"  (1  Peter 
2.  9).  to  glory  and  virtue  — rather,  "  througJi  (His) 
glory."  Thus  English  Versio7i  reads  as  one  oldest  MS. 
But  other  oldest  MSSl  and  Vulgate  read,  "By  His  own 
(peculiar)  glory  and  virtue;"  being  the  explanation 
of  "His  Divine  power;"  glory  and  moral  excellency  (the 
same  attribute  is  given  to  God  in  1  Peter  2.  9,  "  praises," 
lit.,  virtues)  characterize  God's  "  power."  "  Virtue,"  the 
standing  word  in  heathen  ethi(?'s,  is' found  only  once  in 
Paul  (Philippians  4.  8),  and"  in  Peter  in  a  distinct  sense 
from  its  classic  usage;  it  (in  the  heathen  sense)  is  a 
term  too  low  and  earthly  for  expressing  the  gifts  of  the 
Spirit.  [Trench,  Synonyms.]  4.  Wliercby— By  His  glory 
and  virtue:  His  glory  making  the  "promises"  to  be 
exceeding  great;  His  virtue  making  tliem  "precious." 
[Bengel.J  Precious  promises  are  the  object  of  precious 
faith,  given— the  jn-omises  themselves  are  a  gift:  for 
God's  promises  are  as  sure  as  if  they  were  fulfilled,  by 
t\te»e— promises.  They  are  the  object  of  faith,  and  even 
now  have  a  sanctifying  effect  on  the  believer,  assimilat- 
ing him  to  God.  Still  more  so,  when  they  shall  be  ful- 
filled. mi^Ykt— Greek,  "  that  ye  may  become  partakers  of 
the  Divine  nature,"  even  now  in  part ;  hereafter  perfectly ; 
1  John  3.  2,  "We  shall  be  like  Him."  the  Divine  nature 
—  not  God's  essence,  but  His  holiness,  iucludiug  His 
"glory"  and  "virtue,"  «.  3;  the  opposite  19  "corruption 
through  lust."  Sanctification  is  the  imparting  to  us  of 
God  Himself  hy  the  Holy  Spirit  in  the  soul.  AVe  by  faith 
partake  also  of  the  material  nature  of  Jesus  (Ephesians 
5.30.)  The  "Divine  pojfer"  enables  us  to  be  partakers  of 
"  the  Divine  nature."  escaped  tlie  corruption — which 
involved  in,  and  with  itself,  destruction  at  last  of  soul  and 
body;  on  "escaped"  as  from  a  condemned  cell,  cf.  ch.  2. 
18-20;  Genesis  19.  17;  Colossians  1.  13.  tiirou^K— Greek, 
"in."  "The  corruption  in  the  world"  has  its  seat,  not  so 
much  in  the  surrounding  elements,  as  in  the  "lust"  or 
concupiscence  of  men's  hearts.  5.  And  besides  this — 
rather,  "And  for  this  very  reason,"  viz.,  "seeing  that  His 
Divine  power  hath  given  unto  us  all  tilings  that  pertain 
to  life  and  godliness"  (v.  3).  giving— W.,  introducing,  side 
by  side  with  God's  gift,  on  your  part  "diligence."  Cf.  an 
instance,  v,  10;  ch.  3.  14 ;  2  Corinthians  7. 11.  all — all  possi- 
ble, add— ^t^,  "minister  additionally,"  or  abundantly  (cU 
Greek,  2  Corinthians  9.  10) ;  said  properly  of  the  one  who 
supplied  all  the  equipments  of  a  chorus.  So  accordingly, 
"  there  will  be  ministered  abundantly  unto  you  an  entrance 
into  the  everlasting  kingdom  of  our  Saviour"  (v.  11).  to— 
Greek,  "in;"  in  the  possession  of  your  faith,  minister 
virtue.  Their  faith  (answering  to  "  knowledge  of  Ilim,"  v. 
3)  is  presupposed  as  the  gift  of  God  {v.  3;  Ephesians  2.  8), 
and  is  not  required  to  be  ministered  by  im  ;  in  Its  exercise, 
virti*e  Is  to  be,  moreover,  ministered.  Each  grace  being 
assumed,  becomes  the  stopping-stone  to  the  succeeding 
grace;  and  the  latter  in  turn  qualifies  and  completes  the 


former.  Faith  leads  the  band;  love  brings  up  the  rear 
[Bengel.]  The  fruits  ot  faith  specified  are  seven,  the  per- 
fect number,  virtue— moral  excellency ;  manly,  stren- 
uous energy,  answering  to  the t;(?VMe  (energetic excellency) 
of  God.  and  to— Greek,  "in;"  "and  in  (the  exercise  of ) 
your  virtue  knowledge,"  viz.,  practical  discrimination  of 
good  and  evil ;  intelligent  appreciation  of  what  la  the  will 
of  God  In  each  detail  of  practice.  G.  Greek,  "And  in  your 
knowledge  self-control."  In  the  exercise  of  Christian 
^-noiyiedfl-e  or  discernment  of  God's  will,  let  there  be  the 
practical  {r\ilt  of  self-control  as  to  one's  lusts  and  passions. 
Incontinence  weakens  the  mind ;  continence,  or  self-con- 
trol, removes  weakness  and  imparts  strength.  [Bengel.] 
"And  in  your  self-control  patient  endurance"  amidst 
sufferings,  so  much  dwelt  on  in  the  First  Epistle,  ch.  2.,  3., 
and  4.  "And  in  your  patient  endurance  godliness;"  it  is 
not  to  be  mere  stoical  endurance,  but  united  to  [and 
flowing  from]  God-trusting.  [Alfokd.]  T.  "And  in  your 
godliness  brotherly  kindness;"  not  suffering  your  god- 
liness to  be  raoroseness,  nor  a  sullen  solitary  habit  of  life, 
but  kind,  generous,  and  courteous.  [Alford.]  Your 
natural  aflfection  and  brotherly  kindness  are  to  be  sanctified 
by  godliness.  "And  in  your  brotherly  kindness  love,"  viz., 
to  all  men,  even  to  enemies,  in  thought,  word,  and  deed. 
From  brotherly  kindness  we  are  to  go  forward  to  love.  Cf. 
1  ThessaloniansS.  12,  "Love  one  toward  another  (brotherly 
kindness),  and  toward  all  men"  (charity).  So  charily 
completes  the  choir  of  graces  in  Colossians  3.  14.  In  a 
retrograde  order,  he  who  has  love  will  exercise  brotherly 
kindness  ;  he  who  has  brotherly  kindness  will  feel  godliness 
needful;  the  godly  will  mix  nothing  stoical  with  his 
patience;  to  the  patient,  temperance  is  easy;  the  temperate 
weighs  things  well,  and  so  has  knowledge;  knowledge 
guards  against  sudden  impulse  carrying  away  its  virtue. 
[Bengel.]  8.  be — Greek,  "subsist,"  i.  e.,  supposing  these 
things  to  have  an  actual  subsistence  iu  you;  "be"  would 
express  the  mere  matter-of-  fact  being  (Acts  IG.  20).  abound 
— more  than  in  others;  so  the  Greek.  maUe—" render," 
"constitute  you,"  habitually,  by  the  very  fact  of  possess- 
ing these  graces,  barren — "inactive,"  and,  as  a  field 
lying  fallow  and  unworked  (Greek),  so  barren  and  useless. 
unfruitful  in— rather,  "  .  .  .  in  respect  to,"  &c.  "The full 
knowledge  {Greek)  of  Christ"  is  the  goal  towards  which  all 
these  graces  tend.  As  their  subsisting  in  us  constitutes  us 
not  barren  or  idle,  so  their  abounding  in  us  constitutes  us 
not  unfruitful  in  respect  to  it.  It  is  through  doing  His 
will,  and  so  becoming  like  Him,  that  we  grow  in  knowing 
Him  (John  7. 17).  9.  Bixt— Greek,  "  For."  Confirming  the 
need  of  these  graces  (t;.  5-8)  by  the  fatal  consequences  of 
the  want  of  them,  lie  tbat  lacketli — Greek,  "  he  to  whom 
these  are  not  present."  blind— as  to  the  spiritual  reali- 
ties of  tlie  unseen  world,  and  cannot  see  afar  off— Ex- 
planatory of  "  blind."  He  closes  his  eyes  (Greek)  as  unable 
to  see  distant  objects  (viz.,  heavenly  things),  and  fixes 
his  gaze  on  present  and  earthly  things  which  alone  he 
can  see.  Perhaps  a  degree  of  wilfulness  in  the  blindness  is 
implied  in  the  Grec^,  "closing  the  eyes,"  which  consti- 
tutes its  culpability;  hating  and  rebelling  against  the 
lightshiningaround liim.  forgotten- GreeA, " contracted 
forgetfulness,"  wilful  and  culpable  obliviousness,  that 
lie  ivas  purged — The  continually  pi'esent  sense  of  one's 
sins  having  been  once  for  all  forgiven,  is  the  strongest 
stimulus  to  every  grace  (Psalm  130.  4).  This  once-for-all 
accomplished  cleansing  of  unbelievers  at  their  new  birth 
is  taught  symbolically  by  Christ,  John  13. 10,  Greek,  "He 
that  has  been  bathed  (once  for  all)  needeth  not  save  to 
wash  his  feet  (of  the  soils  contracted  in  the  dailjfcwalk), 
but  is  clean  every  whit  (in  Christ  our  righteousness)." 
"  Once  purged  (with  Christ's  blood),  we  should  have  no 
more  consciousness  of  sin"  (as  condemning  us,  Hebrews 
10.  2),  because  of  God's  promise.  Baptism  is  the  sacra- 
mental pledge  of  this.  10.  "Wlierefore— Seeking  the 
blessed  consequence  of  having,  and  the  evil  eflTects  of  not 
having,  these  graces  (v.  8,  9).  tUe  rather— the  more  earn- 
estly, brethren— marking  that  it  is  affection  for  them, 
which  constrains  him  so  earnestly  to  urge  them.  No- 
wliereelse  does  he  so  address  them,  which  makes  his  call- 
ing them  so  here  the  more  emphatlcal,    give  diligeuce— 

517 


The  Apome  iSpeaketh  of  his  Death, 


2  PETEE  I. 


and  Warneth  them  to  be  Constant  in  Faith. 


The  Greek  aorist  implies  one  life-long  effect.  [Alford.]    to 
xtLtike— Greek  middle  voice ;  to  make  so  far  as  it  depends  on 
you  ;  to  do  your  part  towards  making.    "  To  make"  abso- 
lutely and  finally  is  God's  part,  and  would  be  in  the 
active,    your  calling  and  election  sure— by  "  ministering 
additionally  in  your  faith  virtue,  and  in  your  virtue  know- 
ledge," &c.    God  must  work  all  these  graces  in  us,  yet  not 
so  that  we  should  \>e-m&r&machines,h\xt  willing  instruments 
in  His  hands  in  making  His  election  of  us  "secure."    The 
ensuring  of  our  election  is  spoken  of  not  in  respect  to  God, 
•whose  counsel  is  steadfast  and  everlasting,  but  in  respect 
to  our  part.    There  is  no  uncertainty  on  His  part,  but  on 
ours  the  only  security  is  o\xt faith  in  His  promise  and  the 
fruits  of  the  Spirit  {v.  5-7, 11).    Peter  subjoins  election  to 
calling,  because  the  calling  is  the  effect  and  proof  of  God's 
c?ec«on,  which  goes  before  and  is  the  main  thing  (Romans 
8.  28,  30,  33,  where  God's  "  elect"  are  those  "predestinated," 
and  election   is  "His  purpose,"  according  to  wiiich   he 
"  called"  them).    We  know  His  calling  before  His  election, 
thereby  calling  is  put  first.    faW— Greek,  "stumble"  and 
fall  finally  (Romans  11. 11).    Metaphor  from  one  stumbling 
in  a  race  (1  Corinthians  9.  24).    11.  an— rather  as  Greek, 
"  the  entrance"  which  ye  look  for.    ministered— the  same 
verb  as  in  v.  5.    Minister  in  your  faith  virtue  and  the  other 
graces,  so  shall  there  be  ministered  to  you  the  entrance  into 
that  heaven  where  these  graces  shine  most  brightly.  The 
reward  of  grace  hereafter  shall  correspond  to  the  work  of 
grace  here,    abundantly— GVeefc,  "richly."  It  answers  to 
"abound,"  v.  8.    If  these  graces  oftownrf  in  you,  you  shall 
have  your  entrance  into  heaven  not  merely  "scarcely" 
(as  he  had  said,  1  Peter  4.  18),  nor  "so  as  by  fire,"  like  one 
escaping  with  life  after  having  lost  all  his  goods,  but  in 
triumph  without  "stumbling  and  fulling:'     13.  Wliere- 
fore— as  these  graces  are  so  necessary  to  your  abundant 
entrance  into  Christ's  kingdom  {v.  10, 11).    I  will  not  Iks 
negligent- The  oldest  MSS.  read,  "I will  be  about  always 
to  put  you  in  remembrance"  (an  accumulated  future  :  I 
will  regard  you  as  always  needing  to  be  reminded) :  of.  "I 
will  endeavour,"  v.  15.    "  I  will  be  sure  always  to  remind 
you."    [Alford.]    "Always:"  implying  the  reason  Avhy 
lie  writes  the  second  Epistle  so  soon  after  the  first.    He 
feels  there  is  likely  to  be  more  and  more  need  of  admo- 
nition on  account  of  the  increasing  corruption  (ch.  2. 1,  2), 
In  tlie  present  trwfh.— the  Gospel-truth  now  present  tvith 
you:  formerly  promised  to  Old  Testament  believers  as 
aboxd  to  be,  now  in  the  New  Testament  actually  present  with, 
and  in,  believers,  so  that  they  are  "established"  in  it  as  a 
"  present"  reality.    Its  importance  renders  frequent  mo- 
nitions never  superfluous  :  cf.  Paul's  similar  apology,  Ro- 
mans 15.  14,  15.     13.  'Yfsn.— Greek,  "But;"  though  "you 
know"    the   truth  [v.  12).     this  tabernacle— soon  to  be 
taken  dowu  (2  Corinthians  5. 1):  I  therefore  need  to  make 
the  most  of  my  short  time  for  the  good  of  Christ's  Church. 
The  zeal  of  Satan  against  it,  the  more  intense  as  his  time 
is  short,  ought  to  stimulate  Christians  on  the  same  ground. 
by— Greek,  "in"  (cf.  ch,  3.  1).    14.  sliortly  I  must  put  off 
—Greek,  "  the  putting  off  (as  a  garment)  of  my  tabernacle 
is  speedy  :"  implying  a  soon  aj)pr caching,  and  also  a  sud- 
den death  (as  a  violent  death  is).    Chrisfs  words,  John  21. 
18, 19,  "When  thou  art  old,"  &c.,  were  the  ground  of  his 
"knowing,"  now  that  he  was  old,  that  his  foretold  mar- 
tyrdom was  near.    Cf.  as  to  Paul,  2  Timothy  4.  6.    Though 
a  violent  death,  he  calls  it  a  "departure"  (GreeA;  for  "de- 
cease," V.  15),  cf.  Acts  7.  GO.     15.   endeavour — "use  my 
diligence:"  the  same  Greek  word  as  in  v.  10:  this  is  the 
field  in  which  my  diligence  has  scope.    Peter  thus  fulfils 
Christ's  charge,  "Feed  my  sheep."     decease— " depart- 
ure."   l?he  very  word  (exodus)  used  in  the  Transfigura- 
tion, Moses  and  Elias  conversing  about  Christ's  decease 
{found  nowhere  else  in  the  New  Testament,  but  Hebrews  11. 
22,  "the  departing  of  Israel"  out  of  Egypt,  to  which  the 
saints'  deliverance  from  the  present  bondage  of  corrup- 
tion answers).    "Tabernacle"  is  another  term  found  here 
as  well  as  there  (Luke  9.31,33):  an  undesigned  coinci- 
dence confirming  Peter's  authorship  of  this  Epistle,    tliat 
ye  may  be  able— by  the  help  of  this  written  Epistle;  and 
perhaps  also  of  St.  Mark's  Gospel,  which  Peter  superin- 
tended,   always— CrreeA,  "on  eacli  occasion:"  as  often  as 
518 


occasion  may  require,    to  liave  ...  In  rementbrnnce — 

Greek,  "to  exercise  remembrance  of."  Not  merely  "to 
remember,"  as  sometimes  we  do,  things  we  care  not 
about;  but  "have  them  in  (earnest)  remembrance,"  as 
momentous  and  precious  truths.  16.  For— Reason  why 
he  is  so  earnest  that  the  remembrance  of  these  things 
should  be  continued  after  his  death,  followed— out  in 
detail,  cunningly-devised — Greek,  "devised  hy  {man's) 
ivisdom;"  as  distinguished  from  what  the  Holy  Ghost 
teaches  (cf.  1  Corinthians  3.  13).  But  cf.  also  ch.  2.  3, 
"feigned  words."  fables— as  the  heathen  mythologies, 
and  the  subsequent  Gnostic  "fables  and  genealogies,"  of 
which  the  germs  already  existed  in  the  junction  of  Juda- 
ism with  Oriental  philosophy  in  Asia  Minor,  A  pre- 
cautionary protest  of  the  Spirit  against  the  rationalistic 
theorj'  of  the  Gospel  history  being  myth.  -^vUen  -»ve  maile 
knotvn  unto  you— not  that  Peter  himself  had  personally 
taught  the  churches  in  Pontus,  Galatia,  &c.,  but  he  was 
one  of  the  apostles  whose  testimony  was  borne  to  them, 
and  to  the  Church  in  general,  to  whom  this  Epistle  is  ad- 
dressed (ch.  1.  1,  including,  but  uot  restricted,  as  1  Peter,  to 
the  churches  in  Pontus,  &c.).  powex-- the  opposite  of 
"fables:"  cf.  tlie  contrast  of  "word"  and  "power,"  1 
Corinthians  4.  20.  A  specimen  of  His  power  was  given  at 
the  Transfiguration  ;  also  of  Ilis  "coming"  again,  and  its 
attendant  glory.  The  Greek  for  "coming"  is  always  used 
of  His  second  advent.  A  refutation  of  tlie  scoffers  (ch.  3. 
4):  I,  James  and  John,  saw  with  our  own  eyes  a  myste- 
rious sample  of  His  coming  glory,  -were— Greek,  "  were 
made.''  eye-witnesses- As  initiated  spectators  of  mys- 
teries (so  the  Greek),  weM'ere  admitted  into  His  innermost 
secrets,  viz.,  at  the  Transfiguration,  bis— Empliatical  (cf. 
Greek):  THAT  great.  One's  majesty.  17.  received  .  .  . 
lionour— in  the  voice  tliat  spake  to  Him.  glory— in  the 
light  whicli  slione  around  Him.  came— Gree^,  "was 
borne:"  the  same  plirase  occurs  only  in  1  Peter  1. 13:  one 
of  several  instances  showing  that  the  argument  against 
the  authenticity  of  this  Second  Epistle,  from  its  dissimi- 
larity of  style  as  compared  with  1  Peter,  is  not  well 
founded,  sucb  a  voice — as  he  proceeds  to  describe.  fron» 
tbe  excellent  glory— rather  as  Greek,  "BY  (i.  e.,  uttered 
by)  the  magnificent  glory"  (i.  e.,  by  God:  as  His  glorious 
manifested  presence  is  often  called  by  the  Hebrews  "the 
Glory,"  cf.  "  His  Excellency,"  Deuteronomj'  33.  26;  Psalm 
21.  5).  In-»vliom— G^reeA:,  " in »-efira?-d/o  whom"  (accusative); 
but  Matthew  17.  5,  "  in  whom"  (dative)  centres  and  rests 
my  good  pleasure.  Peter  also  omits,  as  not  required  by 
his  purpose,  "  hear  Him,"  showing  his  independence  in 
his  inspired  testimony.  I  am — Greek  aorist,  past  time, 
"My  good  pleasure  rested  from  eternity."  18.  Ave- Em- 
phatical :  we,  James  and  John,  as  well  as  myself,  wliicb 
came— I'ather  as  Greek,  "we  lieard  borne  from  heaven." 
lioly  mount— as  the  Transfiguration  mount  came  to  be 
regarded,  on  account  of  the  manifestation  of  Christ's  Di- 
vine glory  there.  19.  and— and  so,  viz.,  by  this  sample  of 
Chrisfs  glory  in  His  humiliation  (John  1. 14),  and  earnest 
of  His  coming  glory  in  His  exaltation.  \1^e— all  believers. 
a  more  sure— rather  as  Greek, "  we  have  the  word  of  proph- 
ecy more  sure"  (confirmed).  Previously  we  knew  its 
sureness  by  faith,  but,  through  that  visible  specimen  of  its 
hereafter  entire  fulfilment,  assurance  is  made  doubly  sure. 
Prophecy  assures  us  that  Christ's  suffen-ings,  now  past,  are 
to  be  followed  by  Christ's  glory,  still  future:  the  Trans- 
figuration gives  us  a  pledge  to  make  our  faith  still 
stronger,  that  "the  day"  of  His  glory  will  "dawn"  ere 
long.  He  does  not  mean  to  say  that  "  the  word  of  proph- 
ecy," or  Scripture,  is  surer  than  the  voice  of  God  heard  at  the 
Transfiguration,  as  English-  Version;  for  this  is  plainly  not 
the  fact.  The  fulfilment  of  prophecy  so  far  in  Christ's  his- 
tory makes  us  the  surer  of  what  is  yet  to  be  fulfilled.  His 
consummated  glorj'.  The  word  was  the  "  lamp  (Greek  for 
'light')  heeded"  by  Old  Testament  believers,  until  a  gleam 
of  tlie  "  daydawn"  was  given  at  Christ's  first  coming,  and 
especially  In  His  Transfiguration.  So  the  word  is  a  lamp 
to  us  still,  until  "the  day"  bui'st  forth  fully  at  the  second 
coming  of  "  the  Sun  of  righteousness."  The  day,  when 
it  dawns  upon  you,  makes  sure  the  fact  that  you  saw  cor- 
rectly, though  indistinctly,  the  objects  revealed  by  the 


Ko  Prophecy  is  of  Privale  Inierpretation. 


2  PETEE  II. 


False  Teachers  to  Arise  among  them. 


lamp,  -whcreunto— to  which  word  of  prophecy,  pri- 
marily the  Old  Testament  in  Peter's  day;  but  now  also 
in  our  day  tlie  New  Testament,  whicli,  though  brighter 
ihan  the  Old  Testament  (cf.  1  John  2.  8,  end),  is  but  a  laynp 
even  still  as  compared  with  the  briglitness  of  the  eternal 
day  (cf.  ch.  3.  2).  Oral  teachings  and  traditions  of  minis- 
ters are  to  be  tested  by  the  written  word  (Acts  17.  11). 
dark— the  Greek  iiapllesi squalid,  having  neither  water  nor 
liglit:  such  spiritually  is  the  world  without,  and  the 
smaller  world  (microcosm)  within,  the  heart  in  its  natural 
state.  Cf.  the  "d^i/  places"  Luke  11.  21  {viz.,  unwatered  by 
the  Spirit),  through  which  the  unclean  spirit  goeth. 
fla'»vn— bursting  through  tiae  darkness,  day-star— Greek, 
"  the  morning  star,"  as  Revelation  22. 16.  Tiie  Lord  Jesus. 
I»  your  liearts— Christ's  arising  in  the  heart  by  His  Spirit 
giving  full  assurance,  creates  spiritually  full  day  in  the 
heart,  the  means  to  which  is  prayerfully  giving  heed  to  the 
word.  This  is  associated  with  the  coming  of  the  day  of  the 
Lord,  as  being  the  earnest  of  it.  Indeed,  even  our  hearts 
shall  not  fully  realize  Christ  in  all  His  unspeakable  glory 
and  felt  presence,  until  He  shall  come  (JNIalachi  1.  2). 
Isaiah  06.  14,  15,  "When  you  see  this,  your  heart  shall 
lejoice  .  .  .  For,  behold,  the  Lord  will  come."  How- 
ever, TREGEiiLES'  punctuation  is  best,  "whereunto  ye 
do  well  to  take  heed  (as  unto  a  light  shining  in  a  dark 
place,  until  the  day  have  dawned  and  the  morning 
star  arisen)  in  your  hearts."  For  the  day  has  already 
dawned  in  the  heart  of  believers;  what  they  wait  for  is, 
its  visible  manifestation  at  Christ's  coming.  30.  "For- 
asmuch as  ye  know  this "  (1  Peter  1.18).  flrst— the /oie- 
most  consideration  in  studying  the  word  of  prophecy. 
Laying  it  down  as  a  first  principle  never  to  be  lost  sight  of. 
is— Greek,  not  the  simple  verb,  to  be,  but  to  begin  to  be, 
"proves  to  be,"  "becometh."  No  pi'ophecy  is  found  to 
be  the  result  of  "private  (the  mere  individual  writer's 
uninspired)  interpretcUion"  (solution),  and  so  origination. 
Til 8  Greek  noun  epilusis,  does  not  mean  in  itself  origina- 
tion; but  that  which  the  sacred  writer  could  not  always 
fully  interpret,  ihouQh.  being  tlie  speaker  or  writer  (as  1 
Peter  1. 10-12  implies),  was  plainly  not  of  his  own,  but  of 
God's  disclosure,  oi-iginaiion,  and  inspiration,  as  Peter  pro- 
ceeds to  add,  "But  holy  men  .  .  .  spake  (and  afterwards 
wrote)  .  .  .  moved  by  the  Holy  Ghost:"  a  reason  why  ye 
should  "give"  all  "heed"  to  it.  The  parallelism  to  v.  16 
shows  that  "private  interpretation,^'  contrasted  with 
"moved  by  the  Holy  Ghost,"  here  answers  to  "  fables  de- 
vised by  (human)  ivisdotn,"  contrasted  with  "  we  were  eye- 
witnesses of  His  majesty,'"  &c.,  as  attested  by  the  "voice 
from  God."  The  words  of  the  prophetical  (and  so  of  all) 
Scripture  writers  were  not  mere  words  of  the  individuals, 
and  therefore  to  be  interpreted  by  them,  but  of  "  the  Holy 
Ghost "  by  whom  they  were  "  moved."  "  Private  "  is  ex- 
plained, V.  21,  "  by  the  will  of  man  "  (viz.,  the  individual 
writer).  In  a  secondary  sense  the  text  teaches  also,  as 
the  word  is  the  Holy  Spirit's,  it  cannot  be  inttrpreled  by  its 
readt')-s  (any  more  than  by  its  ivrilers  by  tlieir  mGie  pri- 
vate human  powers,  but  by  the  teaching  of  the  Holy  Ghost 
(Johu  16. 14).  "He  who  is  the  author  of  Scripture  is  its 
supreme  interpreter."  [Gerhard.]  Alford  translates, 
"  Springs  not  out  of  human  interjDretation,"  i.  e.,  is  not  a 
prognostication  made  by  a  man  knowing  what  he  ineans 
wlicn  he  utters  It,  but,  ic.  (John  11.  49-52).  Rightly:  ex- 
cept that  the  verb  is  rather.  Doth  become,  or  prove  to  be.  It 
not  being  of  private  interpretation,  you  vawat"  give  heed" 
to  it,  looking  for  tlie  (Spirits  illumination  "in  your  liearts  " 
(cf.  Notes,  V.  19).  !31.  caine  not  In  old  time— rather,  "  was 
never  at  any  time  borne  "  (to  us),  by  the  will  of  man — 
alone.  Jeremiah  23.  26,  "prophets  of  the  deceit  of  their 
own  heart."  Cf.  ch.  3.  5,  "  willingly."  Iioly— One  oldest 
M.S.  has,  "men  from  God:"  the  emissaries  from  God. 
"Holy,"  If  read,  will  mean  because  they  had  the  Holy 
Spirit,  moved— GVeeA,  "borne"  (along)  as  by  a  miglity 
wind:  Acts  2.2,  "  rushiyig  (Ihe  same  Greek)  wind:"  rapt 
out  of  themselves:  still  not  in  fanatical  excitement  (1  Co- 
rinthians 14.  32).  The  Hebrew  nabi,  "  prophet,"  meant  an 
announcer  or  interpreter  of  God:  he,  as  God's  spokesman, 
inteiprelcd  not  his  own  "private"  will  or  thought,  but 
God's.  "  JNIan  of  the  Spirit "  (Margin,  Ilosca  9. 7).  "  Thou  les- 


tifledst  by  thy  spirit  in  thy  prophets."  "Seer,"  on  the 
other  hand,  refers  to  the  mode  of  receiving  the  communi- 
cations from  God,  rather  than  to  the  utterance  of  them  to 
others.  "Spake"  implies  that,  both  in  its  original  oral 
announcement,  and  now  even  Avhen  in  writing,  it  has 
been  always,  and  is,  the  living  voice  of  God  speaking  to  us 
through  His  inspired  servants.  Greek,  "Borne  (along)" 
forms  a  beautiful  antithesis  to  "was  borne."  They  were 
passive,  rather  than  active  instruments.  The  Old  Testa- 
ment prophets  primarily,  but  including  also  all  the  in- 
spired penmen,  whether  of  the  New  or  Old  Testament 
(ch.  3.  2). 

CHAPTER  II. 
Ver.  1-22.  False  Teachers  to  Arise:  Theib  Bad 
Practices  and  sure  Destruction,  from  which  thb 
Godly  shall  be  Delivered,  as  Lot  was.  1.  But— In 
contrast  to  the  prophets  "  moved  by  the  Holy  Ghost "  (ch. 
1.  21).  also— as  well  as  the  true  prophets  (ch.  1.  19-21). 
Paul  had  aiready  testified  the  entrance  of  false  prophets* 
into  the  same  churches,  among  tlie  people— Israel :  he 
is  writing  to  believing  Israelites  primarily  (Note,  1  Peter 
1. 1).  Such  a  "false  prophet"  was  Balaam  (v.  15).  tlierc 
shall  he— already  symptoms  of  the  evil  were  appearing 
(v.  9-22 ;  Jude  4-13).  false  teachers— teachers  of  falsehood. 
In  contrast  to  the  true  teachers,  whom  he  exhorts  his 
readers  to  give  heed  to  (ch.  3.  2).  w\\o— such  as  (lit.,  "the 
which  ")  shall,  privily— not  at  first  openly  and  directly, 
but  by  tlie  way,  bringing  in  error  by  the  side  of  the  true 
doctrine  (so  the  Greek) :  Rome  objects,  Protestants  cannot 
point  out  the  exact  date  of  the  beginnings  of  the  false 
doctrines  superadded  to  the  original  truth;  we  answer, 
Peter  foretells  us  it  would  be  so,  that  the  first  introduc- 
tion of  them  would  be  stealthy  and  unobserved  (Jude  4). 
dnmnahle— ^iX,  "of  destruction:"  entailing  destruction 
(Philippians  3.  19)  on  all  who  follow  them,  lieresies— seZ/- 
chosen  doctrines,  not  emanating  from  God  (cf.  "will-wor- 
ship," Colossians  2.  23).  even— going  even  to  such  a  length 
as  to  deny  both  in  teaching  and  practice.  I'cter  knew,  bj' 
bitter  repentance,  what  a  fearful  thing  it  is  to  deny  the 
Lord  (Luke  22.  61,  02).  denying— Him  whom,  above  all 
others,  they  ought  to  confess.  Lord—"  Master  and  Owner  " 
(Greek),  cf.  Jude  4,  Greek.  Whom  the  true  doctrine  teaches 
to  be  their  Owner  by  right  of  purchase.  Lit.,  "denying 
Him  who  bought  them  (that  He  should  be  thereby),  their 
Master."  houglit  them— even  tlie  ungodly  were  bought 
by  His  "precious  blood."  It  shall  be  their  bitterest  self- 
reproach  in  hell,  that,  as  far  as  Christ's  redemption  was 
concerned,  they  might  have  been  saved.  The  denial  of 
His  propitiatory  sacrifice  is  included  in  the  meaning  (cf.  1 
John  4.  3).  bring  upon  themselves— cf.  "  God  bringing 
in  tlie  flood  upon  the  world,"  v.  5.  Man  brings  upon  him- 
self the  vengeance  which  God  brings  upon  him.  swift- 
swiftly  descending :  as  the  Lord's  coming  shall  be  swift 
and  sudden.  As  the  ground  swallowed  up  Korah  and 
Dathau,  and  "they  went  down  quick  into  the  pit."  Cf. 
Jude  11,  which  is  akin  to  this  passage.  3.  follow— out: 
so  the  Greek,  pernicious  ways— The  oldest  MSS.  and 
Vulgate  read,  "licentiousness"  (Jude  4).  False  doctrine 
and  immoral  practice  generally  go  together  (v.  18, 19).  by 
reason  of  iivliom- "on  account  of  whom,"  viz.,  (he  fol- 
lowers of  the  false  teachers,  the  way  of  trutli  shall  be 
evil  spoken  of— " blasphemed "  by  those  without,  who 
shall  lay  on  Christianity  itself  the  blame  of  its  professors' 
evil  practice.  Contrast  1  Peter  2.  12.  3.  through— GreeA, 
"IN  covetousness  "  as  their  element  (v.  14,  end).  Contrast  2 
Corinthians  11.  20;  12. 17.  of  a  long  time— in  God's  eter- 
nal purpose.  "Before  of  old  ordained  to  condemnation  " 
(Jude  4).  liugeretli  not— though  sinners  think  it  lingers. 
"Is  not  idle."  damnation- G'ret'Ar,  "destruction"  (Noltt 
V.  1).  Personified,  slumberetli  not— though  sinners 
slumber.  4.  if— The  apodosis  or  consequent  member  of 
the  sentence  is  not  expressed,  but  is  virtually  contained 
in  V.  9.  If  God  in  past  time  has  punished  the  ungodly, 
and  saved  His  people,  He  will  be  sure  to  do  so  also  in  our 
days  (cf.  end  of  v.  3).  angels— the  highest  of  intelligent 
creatures  (cf.  with  this  verse,  Jude  6),  yet  not  spared  when 
they  sinned.    Uell— Greek,  "Tartarus:"   nowhere  else  iu 

619 


The  Godly  are  Delivered  out  of  Temptations.  2  PETER  II.  The  Wicked  Principles  of  Seducers  Described. 


New  Testament  or  LXX. :  equivalent  to  the  usual  Greek, 
Geenna.  Not  inconsistent  with  1  Peter  5.8;  for  though 
their  llual  doom  is  hell,  yet  for  a  time  they  are  permitted 
to  roam  beyond  It  In  "the  darkness  of  this  world." 
Slaves  of  Tartarus  (called  "the  abyss,"  or  "deep,"  Luke  8. 
31 ;  "  the  bottomless  pit,"  Revelation  9.  11)  may  also  come 
upon  earth.  Step  by  step  they  are  given  to  Tartarus,  until 
at  last  they  shall  be  wholly  bound  to  it.  del  I  vcred— as 
the  judge  delivers  the  condemned  prisoner  to  the  officers 
(Revelation  20.  2).  Into  clmlns— (Jude  6.)  The  oldest 
MSS.  read,  "dens,"  as  Ai-ford  translates:  the  Greek, 
however,  may,  in  Hellenistic  Greek,  me&n  "chains,"  as 
Judo  expresses  it.  They  are  "reserved"  unto  hell's 
"mist  of  darkness"  as  their  final  "judgment"  or  doom, 
and  meanwhile  their  exclusion  from  the  light  of  heaven 
is  begun.  So  the  ungodly  were  considered  as  virtually 
"in  prison,"  though  at  large  on  the  earth,  from  the  mo- 
ment that  God's  sentence  went  forth,  though  not  exe- 
cuted till  120  years  after.  5.  elglitU— i.  e.,  Noah,  and  seven 
others.  Contrasted  with  the  densely-peopled  "  world  of 
the  ungodly."  preaclier— not  only  "righteous"  himself 
(cf.  V.  8),  but  also  "a  preacher  of  righteousness:"  adduced 
by  Peter  against  the  licentiousness  of  the  false  teachers  {v. 
2)  who  have  no  prospect  before  them  but  destnaction, 
even  as  it  overtook  the  ungodly  world  in  Noah's  days. 
6.  ivlth— "TO  overthrow."  fALFORD.]  ensample— " of 
(the  fate  that  should  befall)  those  who  in  after  time 
should  live  ungodly."  Cf.  Jude  7,  "  set  forth  for  an  exam- 
ple." 7.  Jtist — righteous,  filthy  conversation — lit.,"he- 
haviour  in  licentiousness"  (Genesis  19.  5).  tUe  wickeel— 
Greek,  "lawless:"  who  set  at  defiance  the  laws  of  nature, 
as  well  as  man  and  God.  The  Lord  reminds  us  of  Lot's 
faithfulness,  but  not  of  his  sin  in  the  cave:  so  in  Rahab's 
case.  8.  vexed— Crreefc,  "tormented."  9.  Unovvetli  Uovr 
—He  is  at  no  loss  for  means,  even  when  men  see  no  es- 
cape, out  of— not  actually  from,  temptations- trials. 
to  be  punlslied- Greefc,  "being  punished:"  as  tlie  fallen 
angels  (v,  4),  actually  under  sentence,  and  awaiting  its 
flnal  execution.  Sin  is  already  its  own  penalty;  hell 
will  be  its  full  development.  10.  clilclly- they  especially 
■will  be  punished  (Jude  8).  after— following  after,  lust 
of  va^cleanneBS— defilement :  "hankering  after  polluting 
and  unlawful  use  of  the  flesh."  [Alford.]  government 
— Greek,  "lordship,"  "dominion"  (Jude  8).  Presumptu- 
ous— Greek,  "  Darers."  Self-will  begets  presumption.  Pre- 
sumptuously daring,  are  not  afraid- though  they  areso 
insignificant  in  might;  Greek,  "  tremble  not"  (Jude  8,  end). 
speak  evil  of— Greek,  "blaspheme."  dignities- Grec^, 
"glories."  11.  whlcli  are— though  they  are.  greater — 
than  these  blasphemers.  Jude  instances  J/ic/iaei.  against 
Uiem— against  "dignities,"  as  for  instance,  the  fallen  an- 
gels: once  exalted,  and  still  retaining  traces  of  their 
former  power  and  glory,  railing  accusation— Gj-ee/i;, 
"blaspheming  judgment"  (Jude  9).  before  the  liord— in 
the  presence  of  the  Lord,  the  Judge,  in  reverence,  they 
abstain  from  judgment.  [Bengel.]  Judgment  belongs 
to  God,  not  the  angels.  How  great  is  the  dignity  of  the 
saints  who,  as  Christ's  assessors,  shall  hereafter  judge 
angels !  Meanwhile,  railing  judgments,  though  spoken 
with  truth,  aflrainsi  dignities,  &she\r\g  uttered  irreverent- 
ly, are  of  the  nature  of  "blasphemies"  (Gj-eefc.-  1  Corin- 
thians 4.  4,  5).  If  superior  angels  dare  not,  as  being  in  the 
presence  of  God,  the  Judge,  speak  evil  even  of  the  bad 
angels,  how  awful  the  presumption  of  those  who  speak 
evil  blasphemously  of  good  "dignities."  2  Samuel  16.7, 
8,  Shlmei;  Numbers  16.  2,  3,  Korah,  Ac,  referred  to  also  in 
Jude  11;  Numbers  12.8,  "Were  ye  (Aaron  and  Miriam) 
not  afraid  to  speak  evil  of  my  servant  Moses?"  The  an- 
gels who  sinned  still  retain  the  indelible  impress  of  ma- 
jesty. Satan  is  still  "a  strong  man:"  "prince  of  this 
world ;"  and  under  him  are  "  principalities,  powers,  rulers 
of  the  darkness  of  this  world."  We  are  to  avoid  irrever- 
ence in  regard  to  them,  not  on  their  account,  but  on  ac- 
count of  God.  A  warning  to  those  who  use  Satan's  name 
Irreverently  and  in  blasphemy.  "When  the  ungodly 
curseth  Satan,  he  curseth  his  own  soul."  13.  (Jude  10. 19). 
But— In  contrast  to  the  "angels,"  v.  11.  \>mte— Greek, 
Irrational."  In  contrast  to  angels  that  "excel  in 
520 


strength."  beasts — Greek,  "animals"  (cf.  Psalm  49.  20), 
natural- Transposed  in  the  oldest  MRS.,  "Born  natural," 
i.e.,  born  naturally  so:  being  in  their  very  nature  {i.e., 
naturally)  as  such  (irrational  animals),  born  to  be  taken 
and  destroyed  (Greek,  "unto  capture  and  destruction,"  or 
c(yi~ru.ption.  Note,  Galatians  6.  8;  cf.  end  of  this  verse, 
"shall  perish,"  lit.,  shall  be  corrupted,  in  their  own  corrup- 
tion. Jude  10,  ^^  naturally  .  .  .  coii-upt  themselves,"  and  so 
destroy  themselves;  for  one  and  the  same  Greek  word  ex- 
presses co)~ruption,  the  seed,  and  destruction,  the  developed 
fruit),  speak  evil  of— Greek,  "in  the  case  of  things  which 
they  understand  not."  Cf.  the  same  presumption,  the 
parent  of  subsequent  Gnostic  error,  producing  an  oppo- 
site, though  kindred,  error,  "the  M'orshipping  of  good 
angels:"  Colossians  2. 18,  " intruding  into  those  things  which 
he  hath  not  seen."  13.  receive — "shall  carry  o^  as  their 
due."  re-ward  of— I.e., /o>" their  "unrighteousness."  [Al- 
FOUD.]  Perhaps  it  is  implied,  unrighteousness  shall  be  its 
own  reivard  or  punishment.  "Wages  of  imrighteous- 
ness"  (v.  15)  has  a  ditTerent  sense,  viz.,  the  earthly  gain  to  be 
groMen  6i^  "unrighteousness.''  in  tHe  Aay-time— translate 
as  Greek,  "counting  the  luxury  which  is  in  the  day-time 
(not  restricted  to  night,  as  ordinary  revelling.  Or  as  Vul' 
gate,  Calvin,  &c.,  'the  luxury  which  is  but  for  a  day:^  so 
Hebrews  11.  25,  'the  pleasures  of  sin  foo-  a  season;'  and  12. 
16,  Esau)  to  be  pleasure,"  i.  e.,  to  be  their  chief  good  and 
highest  enjoyment.  Spots — in  themselves,  bleuilsbes — 
disgraces :  bringing  blame  (so  the  Greek)  on  the  Church  and 
on  Christianity  itself,  sporting  themselves— GreeA,  "  lux- 
uriating." •with— G?-ee/:,  "in."  deceivlngs — or  else  pas- 
sively, "deceits:"  luxuries  gotten  by  deceit.  Cf.  Matthew 
13.  22,  "Deceitfulness  of  riches;"  Ephesians  4.  22,  "Deceit- 
ful lusts."  Whilst  deceiving  others,  they  are  deceived 
themselves.  Cf.  with  English  Version,  Philippians  3.  19, 
"Whose  glory  is  in  their  shame."  "Their  own"  stands 
in  opposition  to  "you:"  "Whilst  partaking  of  the  iove- 
feast  (cf.  Jude  12)  with  you,"  they  are  at  the  same  time 
"luxuriating  in  their  oivn  deceivings,"  or  "deceits"  (to 
which  latter  clause  answers  Jude  12,  end :  Peter  presents 
the  positive  side,  "they  luxuriate  in  their  own  deceiv- 
ings;" Jude,  the  negative,  "feeding  themselves  without 
fear").  But  several  of  the  oldest  MSS.,  Vulgate,  Syriac, 
and  Sahidic  Versions  read  (as  Jude),  "In  their  own  love 
feasts:"  "their  own"  will  then  imply  that  they  pervert 
the  love-feasts  so  as  to  make  them  subserve  their  own  self- 
indulgent  purposes.  14.  full  of  adultery— Zi7.,  "full  of 
an  adulteress,"  as  though  they  carried  about  adulteresses 
always  dwelling  in  their  eyes:  the  eye  being  the  avenue 
of  lust.  [HoRNEius.]  Bengel  makes  the  ada««-e.ss  who 
fills  their  eyes,  to  be  "alluring  desire."  that  cannot 
cease — "  that  cannot  be  inade  to  cease  from  sin."  be- 
guiling—"laying  baits  for."  xmstable— not  firmly  es- 
tablished in  faith  and  piety,  heart— not  only  the  eyes, 
which  are  the  channel,  but  the  heart,  the  fountain-head 
of  kist.  Job  31.  7,  "Mine  heart  walked  after  mine  eyes." 
covetous  practices— The  oldest  MSS.  read  singular,  "cov- 
etousness."  cursed  children— rather  as  Greek,  "chil- 
dren of  curse,"  i.  e.,  devoted  to  the  curse.  Cursing  and 
covetousness,  ViS  in  Balaam's  case,  often  go  together;  the 
curse  he  designed  for  Israel,  fell  on  Israel's  foes  and  on 
himself.  True  believers  bless,  and  curse  not,  and  so  are 
blessed.  15.  have— Some  of  the  seducei"s  are  spoken  of  as 
already  come,  others  as  yet  to  come.  foUo-wlng — out: 
so  the  Greek,  the  way— (Numbers  22.  23,  32;  Isaiah  56. 
11.)  son  of  Bosor— the  same  as  Bear  (Numbers  22.  5). 
This  word  was  adopted,  perhaps,  because  the  kindred 
word  Basar  means  flesh;  and  Balaam  is  justly  termed 
son  of  carnality,  as  covetous,  and  the  enticer  of  Israel  to 
lust,  loved  the  Avnges  of  unrighteousness — and  there- 
fore wished  (in  oi'der  to  gain  them  from  Balak)  to  curso 
Israel  whom  God  had  blessed,  and  at  last  gave  the  hell- 
ish counsel,  that  the  only  way  to  bring  God's  curse  on  Is« 
rael  was  to  entice  them  to  fleshly  lust  and  idolatry,  which 
often  go  together.  16.  was  rebnlted— Greek,  "had  a 
rebuke,"  or  conviction;  an  exposure  of  his  specious  wick- 
edness on  his  being  tested  (the  root  verb  of  the  Cfreek 
noun  means  to  convict  07i  testing),  his — Greek,  "his  own:" 
his  own  beast  convicted  him  of  ftw  own  iniquity.    a*»— 


The  Wicked  Principles  of  Seducers  Described.        2  PETER   III. 


The  Certainly  of  ChrisVs  Second  Coming. 


Kt.,  "beast  of  burden;"  the  ass  was  the  oidinaiy  animal 
used  In  riding  in  Palestine,  dnnib — Greek,  "voiceless- 
speaking  in  man's  voice ;"  marking  tlie  marvellous  nature 
of  the  miracle,  forbade— te.,  "hindered."  It  was  not 
the  words  of  the  ass  (for  it  merely  deprecated  his  beating 
it),  but  the  miraculous  fact  of  its  speaking  at  all,  wliicli  wUh- 
itood  Balaam's  perversity  in  desiring  to  go  after  God  had 
forbidden  him  in  the  first  instance.  Thus  indirectly  the 
ass,  and  directly  the  angel,  rebuked  his  worse  than  asinine 
obstinacy;  the  &&&  turned  aside  at  the  sight  of  the  angel, 
but  Balaam,  after  God  had  plainly  said.  Thou  slialt  not 
go,  persevered  in  wishing  to  go  for  gain  ;  tlius  tlie  ass,  in 
act,  forbade  his  madness.  How  awful  a  contrast— a  dumb 
beast  forbidding  an  inspired  prophet!  17.  (Jude  12,  13.) 
ivella — "clouds"  in  Jude;  both  promising  (cf.  v.  19)  water, 
but  yielding  none;  so  their  "great  swelling  words"  are 
found  on  trial  to  be  but  "vanity"  (v.  18).  clouds  — The 
oldest  MSS.  and  versions  read,  "mists,"  dark,  and  not 
transparent  and  bright  as  "clouds"  often  are,  whence  the 
latter  term  is  applied  sometimes  to  the  saints;  fit  emblem 
of  the  children  of  darkness.  "  Clouds"  is  a  transcriber's 
correction  from  Jude  12,  where  it  is  appropriate,  "clouds 
.  .  .  without  water"  (promising  what  they  do  not  per- 
form); but  not  here,  "mists  driven  along  by  a  tempest." 
mist — blackness;  "the  chilling  horror  accompanying  dark- 
ness." [Bengel.]  18.  allure  —  GreeA:,  "lay  baits  for." 
througli— GreeA;,  "in;"  the  lusts  of  the  flesh  being  the  ele- 
ment IN  which  they  lay  their  baits,  niucli  wantonness 
— Greek,  "by  licentiousness;"  the  bait  wliich  they  lay. 
clean  escaped— Greefc,  "really,"  &c.  But  the  oldest  MSS. 
and  Vulgate  read,  "scarcely,"  or  "  for  but  a  little  time;" 
scarcely  have  they  escaped  from  them  wlio  live  in  error 
(the  ungodly  world),  wlien  they  are  allured  by  these  se- 
ducers into  sin  again  (v.  20).  19.  promise  .  .  .  liberty — 
(Christian)— these  promises  are  instances  of  their  "great 
swelling  words"  (v.  18).  The  liberty  which  tliey  propose  is 
such  as  fears  not  Satan,  nor  loatlies  the  flesh.  Pauline 
language,  adopted  by  Peter  here,  and  1  Peter  2.  16,  JVote; 
cf.  ch.  3.  15;  Romans  6.  16-22;  8.  15,  21;  Galatians  5.  1,  13; 
cf.  John  8.  Si.  corruption  — iV'^ote,  v.  12,  "destroyed  .  .  . 
perish  .  .  .  corruption."  of  tvhom  —  "by  whatever  .  .  . 
by  the  same,  <fec."  20.  after  tliey  —  the  seducers  "them- 
selves" have  escaped  (v.  19;  JVote,  Hebrews  0.46).  pollu- 
tions—which bring " corruption"  (v.  19).  tUrougii— Greek, 
"in."  UtkowleAge  —  Greek,  "full  and  accurate  know- 
ledge." the  Lord  and  Saviour  Jesus  Clirist— solemnly 
expressing  in  full  the  great  and  gracious  One  from  whom 
they  fall,  latter  end  Is  ■worse  .  .  .  tliaii  th.e  beginning 
—Peter  remembers  Christ's  words.  "  \Vor,se"  stands  op- 
posed to  "  better"  (v.  21).  31.  the  way  of  rigliteousness 
— "  the  way  of  truth"  (v.  2).  Christian  doctrine,  and  "  the 
knowledge  of  the  Lord  and  Saviour."  turn- back  again ; 
so  the  Greek,  from  the  lioly  coniniandmeut— the  Gos- 
pel wiiich  enjoins  holiness;  in  opposition  to  their  corrup- 
tion. "  Holy,"  not  that  it  makes  holy,  but  because  it  ought 
tobek.epiini'iolate.  [Tittmann.]  delivered— once  for  all; 
admitting  no  turning  back.  23.  But— You  need  not  won- 
der at  the  event ;  for  dogs  and  swine  they  were  before,  and 
dogs  and  swine  they  will  continue.  Tliey  "scarcely"  (v. 
18)  have  escaped  from  their  filthy  follj',  when  they  again 
are  entangled  in  it.  Then  they  seduce  others  wlio  have  in 
like  manner  "for  a  little  time  escaped  from  them  that 
live  In  error"  (v.  18),  Peter  often  quoted  Proverbs  in  his 
First  Epistle  (1.  7;  2. 17;  4.  8, 18;  another  proof  that  both 
Epistles  come  from  the  same  writer. 

CHAPTER  III. 
Ver.  1-18.  SuRENESS  of  Chkist's  Coming,  and  its  Ac- 
companiments, Declared  in  Opposition  to  Scop'fer.s 
about  to  Arise.  God's  Loxg-Suffering  a  Motive  to 
Repentance,  as  Paul's  Epistles  Set  Forth  ;  Con- 
cluding Exhortation  to  Growth  in  the  Knowledge 
OF  Christ.  1.  now^— "This  nowa  second  Epistle  I  write." 
Tlierefore  he  had  lately  written  tlie  former  Epistle.  The 
seven  Catholic  Epistles  were  written  by  James,  Jolin,  and 
Jude,  shortly  before  their  deaths ;  previously,  vhilst  hav- 
ing the  prospect  of  being  still  for  some  time  alive,  they 


felt  it  less  necessary  to  write.  [Bengel.]  unto  you— The 
Second  Epistle,  though  more  general  In  fts  address,  yet 
included  especially  the  same  persons  as  the  First  Epistle 
was  particularly  addressed  to.  pure  — hi.,  "  pure  when 
examined  by  sunlight;"  "sincere."  Adulterated  with  no 
error.  Opposite  to  "  having  the  understanding  darkened." 
Alford  explains,  The  mind,  will,  and  aflTection,  in  rela- 
tion to  the  outer  world,  being  turned  to  God  [the  Sun  of 
the  soul],  and  not  obscured  by  fleshly  and  selfish  regards. 
by  -tvay  of — Greek,  "in,"  in  putting  you  in  remembrance 
(ch.  1.  12,  13).  Ye  already  know  (v.  3);  it  is  only  needed 
that  I  remind  you  (Jude  .5).  3.  prophets — of  the  Old  Tes- 
tament, of  us— The  oldest  MSS.  and  Vulgate  read,  "And 
of  the  commandment  of  the  Lord  and  Saviour  (declared) 
by  YOUR  apostles"  (so  "apostle  of  the  Gentiles,"  Romans 
11.  13) — the  apostles  who  live  among  you,  in  the  present  time, 
in  contrast  to  the  Old  Testament  "prophets."  3.  Kno^v- 
ing  this  iirst— from  the  word  of  the  apostles,  shall  come 
—their  very  scoffing  shall  confirm  the  truth  of  the  predic- 
tion, scoffers— The  oldest  MSS.  and  Vulgate  add,  "  (scoflf- 
ers)  in  (t.  e.,  with)  scoffing."  As  Revelation  14.  2,  "  Harping 
with  harps."  walking  after  their  own  lusts— (Ch.  2.  10 ; 
Jude  16. 18).  Their  own  pleasure  is  their  sole  law,  unre- 
strained by  reverence  for  God.  4.  (Cf.  Psalm  10.  11 ;  73. 
11.)  Presumptuous  skepticism  and  lawless  lust,  setting 
nature  and  its  so-called  laws  above  the  God  of  nature  and 
revelation,  and  arguing  from  the  past  continuity  of  na- 
ture's phenomena  that  there  can  be  no  future  interrup- 
tion to  them,  was  the  sin  of  the  antediluvians,  and  shall 
be  that  of  the  scoffers  in  the  last  days,  Wliere— Implying 
that  it  ought  to  have  taken  place  before  this,  if  ever  it  was 
to  take  place,  but  that  it  never  will,  the  promise— which 
you,  believers,  are  so  continually  looking  for  the  fulfil- 
ment of  (v.  13).  What  becomes  of  the  promise  which  you 
talk  so  much  of ?  l\ia—Ch7-ist's;  the  subject  of  prophecy 
from  the  earliest  days,  the  fathers- to  whom  the  promise 
wasmade,  and  who  rested  all  their  hopes  on  it.  all  tilings 
—in  the  natural  world;  skeptics  look  not  beyond  this,  as 
they  ivcre  — con^mwe  as  they  do  ;  as  we  see  them  to  con- 
tinue. From  the  time  of  the  promise  of  Christ's  coming 
as  Saviour  and  King  being  given  to  the  fathers,  down  to 
the  present  time,  all  things  continue,  and  have  continued, 
as  they  now  are,  from  "the  beginning  of  creation."  The 
"scofl'ers"  here  are  not  necessarily  atheists,  nor  do  they 
maintain  that  the  world  existed  from  eternity.  They  are 
willing  to  recognize  a  God,  but  not  the  God  of  revelation. 
They  reason  from  seeming  delay  against  the  fulfilment 
of  God's  word  at  all.  5.  Refutation  of  their  scofllng  from 
Scripture  history,  willingly— wilfully ;  they  do  not  ivish 
to  know.  Their  ignoi-ance  is  voluntary,  they  .  .  .  are 
ignorant  of— In  contrast  to  v.  8,  "Be  not  Ignorant  of  this." 
Lit.,  in  both  verses,  "This  escapes  their  notice  (sagacious 
philosophers  though  they  think  themselves);"  "let  this 
not  escape  your  notice."  They  obstinately  shut  their  eyes 
to  the  Scripture  record  of  the  creation  and  the  deluge; 
the  latter  is  the  very  parallel  to  the  coming  judgment  by 
fire,  which  Jesus  mentions,  as  Peter  doubtless  remem- 
bered, by  the  ^vord  of  God— not  by  a  fortuitous  concur- 
rence of  atoms.  [Alford.]  of  oU\— Greek,  "  from  of  old  ;" 
from  the  first  beginning  of  all  things.  A  confutation  of 
their  objection,  "all  things  continue  as  they  were  from 
the  beginning  of  creation."  Before  the  flood,  the 
same  objection  to  the  possibility  of  the  flood  might 
have  been  urged  with  the  same  plausibility:  The 
heavens  (sky)  and  earth  have  been  from  of  old,  how  un- 
likely then  that  they  should  not  continue  so  I  But,  replies 
Peter,  the  flood  came  in  spite  of  their  reasonings;  so  will 
the  conflagration  of  the  earth  come  in  spite  of  the  "scof- 
fers" of  the  last  days,  changing  the  whole  order  of  things 
(the  present  "world,"  or  as  Greek  means,  "order"),  and 
introducing  the  new  heavens  and  earth  (y.  13).  eartli 
standing  out  of— Greek,  "consisting  of,"  i.  e..  "formed 
out  of  the  water."  The  waters  under  the  flrmament  were 
at  creation  gathered  together  into  one  place,  and  the  dry 
land  emerged  oxU  of,  and  above  them,  in— rather,  "by 
means  of  the  water,"  as  a  great  instrument  (along  with 
fire)  in  the  changes  wrought  on  the  earth's  surface  to  pre- 
pare It  for  man.    Held  together  by  the  water.    The  earth 

521 


The  Godly  Warned  to  Hasten  (heir  Eepentance,       2  PETER   III.  and  Exhorted  by  the  Apostle  to  a  Holy  Life. 


arose  out  of  the  water  by  the  efficacy  of  the  water  itself. 
[.TiTTMANN.]    A  Whereby— GreeA;,  "By  whicU"  (plural). 
By  mea7is  of  whicfi  heavens  and  earth  (in  respect  to  the 
WATEKS  which  flowed  together  from  both)  the  then  world 
perished  (i.  e.,  in  respect  to  its  occupants,  men  and  ani- 
mals, and  its  then  existing  order:  not  was  annihilated); 
lor  in  the  flood  "the  fountains  of  the  great  deep  were 
broken  up"  from  </te  earth  (1.)  below,  and  "the  windows 
of  heaven"  (2.)  above  "  were  opened."    Tlie  earth  was  del- 
uged by  that  water  out  of  which  it  had  originally  risen. 
7.  (Cf.  Job  28.  5,  end.)    tvUicli  are  mow— "  the  postdilu- 
vian visible  world."    In  contrast  to  "  tliat  then  was,"  v.  6. 
tUe  same— Other  oldest  MSS.  read,  "  His"  (God's).    Uept 
in  store— GreeA,  "treasured  up."    reserved— " kept."    It 
is   only   God's   constantly   watchful   providence    which 
holds  together  the  present  state  of  things  till  His  time 
for  ending  it.      8.   be  not  Ignorant— as    those    scolfers 
are  (v.  5).    Besides  the  refutation  of  them  (u.  5-7)  drawn 
from  the  history  of  the  deluge,  here  he  adds  another  (ad- 
dressed more  to  believei's  tlian  to  tlie  mockers),  God's 
delay  in  fulfilling  His  promise  is  not,  like  men's  delays, 
owing  to  inability  or  fickleness  in  keeping  His  word,  but 
through  "long-suflTering."    tbis  one  tJiIng— as  the  con- 
sideration of  chief  importance  (Lulce  10.  42).    oi»e  day  .  .  . 
thousand  years  —  Psalm  90.  4:    Moses  there  says.   Thy 
eternity,  knowing  no  distinction  between  a  thousand  years 
and  a  day,  is  the  refuge  of  us  creatures  of  a  day.    Peter 
views  God's  eternity  in  relation  to  the  last  day:  that  day 
seems  to  us,  short-lived  beings,  long  in  coming,  but  with 
the  Lord  the  interval  is  irrespective  of  the  idea  of  long  or 
short.    His  eternity  exceeds  all  measures  of  time :  to  His 
Divine  knowledge  all  future  things   are   present:   His 
power  requires  not  long  delays  for  the  performance  of  His 
work:  His  long-suflering  excludes  all  impatient  expec- 
tation and  eager  haste,  such  as  we  men  feel.    He  is  equal- 
ly blessed  in  one  day  and  in  a  thousand  years.    He  can 
do  the  work  of  a  thousand  years  in  one  day:  so  in  v.  9  it 
is  said,  "He  is  not  slack,"  i.  e„  "slow:"  He  lias  always 
the  power  to  fulfil  His  "promise."    thousand  years  as 
one  day— no  delay  which  occurs  is  long  to  God :  as  to  a 
man  of  countless  riches,  a  thousand  guineas  are  as  a  sin- 
gle penny.    God's  ceonologe  {eternal-ages  measurer)  differs 
wholly  from  man's  horologe  (/lowr-glass).    His  gnomon 
(dial-pointer)  shows  all  the  hours  at  once  in  the  greatest 
activity  and  in  perfect  repose.    To  Him  the  hours  pass 
away,  neither  more  slowly,  nor  more  quickly,  than  befits 
His  economy.   There  is  nothing  to  make  Him  need  either 
to  hasten  or  delay  the  end.    The  words,  "  witli  the  Lord" 
(Psalm  90.  4,  "In  thy  sight"),  silence  all  man's  objections 
on  the  ground  of  his  incapability  of  understanding  tliis. 
[Bengel.]    9.  slaclt- slow,  tardy,  late;  exceeding  the  due 
time,  as  though  that  time  were  already  come.    Hebrews 
10.  37,  "  Will  not  tarry."    his  promise— whiph  the  scoffei's 
cavil  at.     Ver.  4,  "Where  is  the  promise?"     It  shall  be 
surely  fulfilled  "according  to  His  promise"  (v.  13).    some— 
the  "scoflers."     count— His  promise  to  be  the  result  of 
"slackness"  (tardiness),     long-suffering— waiting  un- 
til the  full  number  of  those  appointed  to  "salvation"  {v. 
15)  shall  be  completed,    to  us-ward— The  oldest  M.SS., 
Vulgate,  Syriac,  &c.,  read,  "  towards  you."    any— not  de- 
siring that  anj^yea,  even  that  the  scoflfers,  should  perish, 
which  would  be  the  result  if  He  did  not  give  space  for  re- 
pentance,    come — ffo  and  be  received  to  repentance:  tlie 
Greek  implies,  there  is  room  for  tlieir  being  received  to  re- 
pentance (cf.  Greek,  Mark  2.  2 ;  John  8.  37).     10.  The  cer- 
tainty, suddenness,  and  concomitant  efifects,  of  the  coming 
of  the  day  of  the  Lord.    Faber  argues  from  this  that  the 
millennium,  <fec.,  must  precede  Clirist's  literal  coming, 
not  follow  it.    But  "the  day  of  the  Lord"  compreliends 
the  whole  series  of  events,  beginning  witli  the  premillen- 
nial  advent,  and   ending  with  the   destruction   of  the 
wicked,  and  final  conflagration,  and  general  judgment 
(which  last  intervenes  between  the  conflagration  and  the 
renovation  of  the  earth),     ■will- Emphatical.     But  (in 
spite  of  tlie  mockers,  and  notwithstanding  the  delay) 
come  ayid  be  present  the  day  of  the  Lord  SHAI^l.    as  a  thief 
—Peter  remembers  and  repeats  his  Lord's  image  (Luke 
12,  39,  41)  used  in  the  conversation  in  which  he  took  a 
622 


part;  so  also  Paul  (I  Thessalonians  5.  2)  and  John  (Reve- 
lation 3.3;  10.15).  the  heavens— which  the  scoflers  say 
shall  "continue"  as  tliey  are  (i>.  4;  Matthew  24.  35;  Reve- 
lation 21.  1).  with  a  great  noise — with  a  rushing  noise, 
like  that  of  a  ivhizzing  arrow,  or  tlie  crash  of  a  devouring 
flame,  elements— t/ie  conq^onent  matei'ials  of  the  world. 
[Wahl.]  However,  as  "the  worJis"  in  the  earth  are 
mentioned  separately  from  "  the  earth,"  so  it  is  likely  by 
"elements,"  mentioned  after  "the  heavens,"  are  meant 
"  the  works  therein,"  viz.,  the  sun,  moon,  and  stars  (as  The- 
OPHiLUS  OF  Antioch,  p.  22, 148,  228;  and  Justin  Martyr, 
Apology,  2.  44,  use  the  word  "  elements") :  these,  as  at  crea- 
tion, so  in  the  destruction  of  the  world,  are  mentioned. 
[Bengel.]  But  as  "elements"  is  not  so  used  in  Scripture 
Greek,  perhaps  it  refers  to  the  conn)onent  materials  of  "  the 
heavens,"  including  the  heavenly  bodies;  it  clearly  belongs 
to  the  former  clause,  "the  heavens,"  not  to  the  following, 
"the  eartli,"  &c.  melt— be  dissolved,  as  in  v.  11.  the 
-tvorks  .  .  .  therein— of  nature  and  of  art.  11.  Your  duty, 
seeing  tliat  this  is  so,  is  to  be  ever  eagerly  expecting  the 
day  of  God.  tlien— Some  oldest  MSS.  substitute  "  tlius" 
for  "  then :"  a  happy  refutation  of  the  "  thus"  of  the  scof- 
fers, V.  4  (English  Version,  "AS  they  were,"  Greek,  "thus"), 
shall  be— GreeA,  ''are  being  (in  God's  appointment,  soon 
to  be  fulfilled)  dissolved  ;"  the  present  tense  implying  the 
certainty  as  though  it  were  actually  present,  what  man- 
ner of  men  to  be— Exclamatory.  How  watchful,  prayer- 
ful, zealous  !  to  be— not  the  mere  Greek  substantive  verb 
of  existence  (einai),  but  (huparchein)  denoting  a  state  or 
condition  in  which  one  is  supposed  to  be.  [Tittmann.] 
What  holy  men  ye  ought  to  be  found  to  be,  when  the 
event  comes!  This  is  "tlie  holy  commandment"  men- 
tioned in  V.  2.  conversation  .  .  .  godliness— Gree/c  plural : 
Behaviours  (towards  men),  godlinesses  (or  pieties  towards 
God)  in  their  manifold  modes  of  manifestation.  12.  hast- 
ing nnto—iviih  the  utmost  eagerness  desiring  [WahIi],  pray- 
ing for,  and  contemplating,  tlie  coming  Saviour  as  at  hand. 
Tlie  Greek  may  mean  "  hastening  (i.  e.,  urging  omuard  [Al- 
FORD]  the  day  of  God;"  not  that  God's  eternal  appoint- 
ment of  the  time  is  changeable,  but  God  appoints  ws  as 
instruments  of  accomplishing  tiiose  events  which  must 
be  first  before  the  day  of  God  can  come.  By  praying  for 
His  coming,  furthering  the  preaching  of  tlie  Gospel  for 
a  witness  to  all  nations,  and  bringing  in  those  whom 
"the  long-suffering  of  God"  waits  to  save,  we  hasten 
the  coming  of  the  day  of  God.  The  Greek  verb  is  always 
in  New  Testament  used  as  neuter  (as  English  Version 
here),  not  active;  but  the  LXX.  use  it  actively.  Christ 
says,  "Surely  I  come  quickly.  Amen."  Our  part  is  to 
speed  fwward  tliis  consummation  by  praying,  "Even  so, 
come.  Lord  Jesus."  the  coming— Greek,  " piresence"  of  a 
person:  usually,  of  the  Saviour.  tl»e  day  of  God — God 
has  given  many  myriads  of  days  to  men:  one  shall  be 
the  great  "day  of  God"  Himself,  nvluerein— rather  as 
Greek,  "  on  account  of  (or  oiving  to)  which"  day.  heavens 
— the  upper  and  lower  regions  of  the  sky.  melt— our 
igneous  rocks  show  that  they  were  once  in  a  liquid  state. 
13.  Nevertlieless— "But:"  in  contrast  to  the  destructive 
effects  of  the  day  of  God  stand  its  constructive  eflects.  As 
the  flood  was  the  baptism  of  the  earth,  eventuating  in  a 
renovated  earth,  partially  delivered  from  "  the  curse,"  so 
tlie  baptism  with  Are  shall  purify  the  earth  so  as  to  be 
the  renovated  abode  of  regenerated  man,  wholly  freed 
from  the  curse,  his  promise — (Isaiah  Co.  17;  C6.  22.)  The 
"we"  is  not  emphatical  as  in  English  Version,  neiv 
heavens— new  atmospheric  lieavens  surrounding  the  ren- 
ovated earth,  righteousness — dwelleth  in  that  coming 
world  as  its  essential  feature,  all  pollutions  having  been 
removed.  14.  tliat  ye  ...  be  found  of  him — "in  His 
siglit"  [Alford],  at  His  coming;  plainly  implying  aj?er- 
sonal  coming.  •*vithout  spot — at  the  coming  marriage 
feast  of  the  Lamb,  in  contrast  to  ch.  2. 13,  "Spots  they  are 
and  blemishes  while  they  feast,"  not  having  on  the 
King's  pure  wedding  garment,  blameless  —  (1  Corin- 
thians 1.  8;  Philippians  1. 10;  1  Thessalonians  3.  13;  5.  23.) 
in  peace— in  all  its  aspects,  towards  God,  your  own  con- 
sciences, am  your  fellow-men,  and  as  its  consequence 
eternal  blessedness:  "  the  God  of  peace"  will  eflfect  this  for 


Introdudion, 


1  JOHN. 


Introduction, 


you.  15.  account  .  .  .  ttie  lon^^-siilTering  ...  is  salva- 
tion—is  designed  for  the  salvation  of  those  yet  to  be 
gathered  into  the  Churcli:  whereas  tiiose  scoffers  "count 
it  (to  be  tlie  result  of )  slackness"  on  the  Lord's  part  (i'.  9). 
our  beloved  brother  Paul— A  beautiful  instance  of  love 
and  humility.  Peter  praises  the  very  Epistles  wliich  con- 
tain his  condemnation,  according  to  tlie  -ivlsdom  g;l ven 
unto  liim— Adopting  Paul's  own  language,  1  Corinthians 
3. 10,  "According  to  the  grace  of  God  wliicli  is  given  unto  me 
as  a  wise  master-bnilder."  Supernatural  and  inspired 
■wisdom  "  given"  him,  not  acquired  in  human  schools  of 
learning.  UatU  -written— GrreeA;  aorist,  "wrote,"  as  a 
thing  wholly pas<.-  Paul  was  by  this  time  either  dead,  or 
had  ceased  to  minister  to  them,  to  yon— Galatians,  Ephe- 
sians,  Colossians,  the  same  region  as  Peter  addresses.  Cf. 
"in  peace,"  V.  14,  a  pi-actical  exhibition  of  whicli  Peter 
now  gives  in  showing  how  perfectly  agreeing  Paul  (who 
wrote  the  Epistle  to  the  Galatians)  Siud  he  are,  notwitli- 
standingtlie  event  recorded  (Galatians  2. 11-1  J).  Colossians 
4.  refers  to  Christ's  second  coming.  The  Epistle  to  the  He- 
brews, too  (addressed  not  onlj'  to  tlie  Palestinian,  butalso 
secondarily  to  the  Hebrew  Christians  everywhere),  may 
be  referred  to,  as  Peter  primarily  (though  not  exclusively) 
addresses  in  both  Epistles  the  Hebrew  Christians  of  the 
dispersion  (IS^ote,  1  Peter  1. 1).  Hebrews  9.  27,  2S;  10.  25,  37, 
"  speak  of  these  things"  (v.  16)  which  Peter  has  been  hand- 
ling, viz.,  the  coming  of  the  day  of  the  Lord,  delayed 
througli  His  "long-suffering,"  yet  near  and  sudden.  IG. 
also  in  all  his  Epistles— Romans  2.  4  is  very  similar  to  v. 
15,  beginning.  The  Pauline  Epistles  were  by  this  time  be- 
come the  common  property  of  all  the  churches.  The  "  all" 
seems  to  imply  they  were  now  completed.  The  subject 
of  the  Lord's  coming  is  handled,  1  Thessalonians  4.  13;  5. 
11;  cf.  V.  10  with  1  Thessalonians  5.2.  Still  Peter  distin- 
guishes Paul's  Epistle,  or  Epistles, "  to  you,"  from  "  all  liis 
(other)  Epistles,"  showing  that  certain  definite  churches, 
or  iiartieular  classes  of  believers,  are  meant  by  "you." 
in  -nliiclx—JSpistles.  The  oldest  MSS.  read  tlie  feminine 
relative  (hais);  not  as  Received  Text  (hois),  "in  which 
thitigs.''  some  things  hard  to  he  understood — inz.,  in 
reference  to  Christ's  coming,  e.  g.,  the  statements  as  to 
the  man  of  sin  and  the  apostasy,  before  Clirist's  coming. 
"Paul  seemed  thereby  to  delay  Christ's  coming  to  a 
longer  period  than  the  other  apostles,  whence  some 
doubted  altogether  His  coming."  [Bengei..]  Though 
there  be  some  things  hard  to  be  understood,-  there  are 
enough  besides  plain,  easy,  and  sufficient  for  perfecting 
the  man  of  God.  "There  is  scarce  anything  drawn  from 
the  obscure  places,  but  the  same  in  other  places  may  Ije 
found  most  plain."  [Augustine.]    It  is  our  own  preju- 


dice, foolisli  expectations,  and  carnal  fancies,  that  make 
Scripture  difficult.  [Jeremy  Taylor.]  Unlearned— Not 
those  wanting  human  learning  are  meant,  but  those  lack- 
ing the  learning  imparted  by  the  Spirit.  The  humanly 
learned  have  been  often  most  deficient  in  spiritual  learn- 
ing, and  have  originated  many  heresies.  Cf.  2  Timotliy  2. 
2:5,  a  dilferent  Greek  word,  "  unlearned,"  lit.,  "  untutored." 
When  religion  is  studied  as  a  science,  nothing  is  more 
abstruse;  when  studied  in  order  to  know  our  duty  and 
practise  it,  nothing  is  easier,  unstable — not  yet  estab- 
lished in  what  they  have  learned;  shaken  by  every 
seeming  difficulty ;  who,  in  perplexing  texts,  instead  of 
waiting  until  God  by  His  Spirit  make  them  plain  in 
comparing  them  with  other  Scriptures,  hastily  adopt  dis- 
torted views.  -*vrest— strain  and  twist  (properly  with  a 
Jiand-screiv)  what  is  straight  in  itself,  e.  g.,  2  Timothy  2. 18. 
other  Scriptures— Paul's  Epistles  were,  therefore,  by  this 
time,  recognized  in  tlie  Church,  as  "Scripture:"  a  term 
never  applied  in  any  of  the  fifty  places  where  it  occurs, 
save  to  tlie  Old  and  New  Testament  sacred  writings. 
Men  in  each  Church  having  miraculous  discernment  of 
spirifs  would  have  prevented  any  uninspired  writing 
from  being  put  on  a  par  witli  the  Old  Testament  word  of 
God;  the  apostles'  lives  also  were  providentially  pro- 
longed, Paul  and  Peter's  at  least  to  thirty-four  years 
after  Christ's  resurrection,  John's  to  thirty  years  later, 
so  that  fraud  in  the  canon  is  out  of  question.  The  three 
first  Gospels  and  Acts  are  included  in  "  the  other  Scrip- 
tures," and  perhaps  all  the  New  Testament  books,  save 
John  and  Revelation,  written  later,  unto  their  owa 
destruction— not  through  Paul's  fault  (ch.  2.  1).  IT.  Ye— 
Warned  by  the  case  of  those  "unlearned  and  unstable" 
persons  {v.  16).  lino-»ving  .  .  .  before  —  the  event,  led 
a^v.'\y  -with— the  very  term,  as  Peter  remembers,  used  by 
Paul  of  Barnabas'  being  "carried,"  Greek,  led  away  with 
Peter  and  the  other  Jews  in  their  hypocrisy,  -wiclced— 
"lawless,"  as  in  ch.  2.  7.  fall  from — (firrace,  Galatians  5. 
4:  the  true  source  of)  "steadfastness"  or  stability  in  con- 
trast with  the  "  unstable"  {v.  16) :  "  established"  (ch.  1. 12) : 
all  kindred  Greek  terms.  Cf.  Jnde  20,  21.  18".  gro-»v— Not 
only  do  not  "  fall  from"  (v.  17),  but  grow  onward :  the  true 
secret  of  not  going  backward.  Ephesians  4. 15,  "  Grow  up 
into  Him,  the  Head,  Christ."  grace  and  .  .  .  linow- 
ledge  of  .  .  .  Christ— "the  grace  and  knowledge  of 
Christ"  [AiiFORD  rightly]:  the  grace  of  which  Ch7-ist  is  the 
author,  and  the  knowledge  of  which  Christ  is  the  object. 
for  over— Greek,  "to  the  day  of  eternity:"  the  day  that 
has  no  end;  "the  day  of  the  Lord,"  beginning  with  the 
Lord's  coming. 


THE  FIRST  GENERAL  EPISTLE  OF 

JOHN. 

INTJIODUCTION. 


AuTHOnSHiP.— POLY'CARP,  the  disciple  of  John  (ad  Pldlippenses  c.  7),  quotes  ch.  4.3.  "Evs^^lVA {Ecclesiastical  Hi*- 
tory  i.  39)  says  of  Papias,  a  hearer  of  John,  and  a  friend  of  Polycarp,  "He  used  testimonies  from  the  First  Epistle 
of  John."  IREN.EUS,  according  to  'EvUKTUVsiEcclesinslical  History  5.  8),  often  quoted  this  Epistle.  So  in  his  work 
Against  Heresies  (3. 15.  5,  8)  he  quotes  from  Jolin  by  name,  cli.  2. 18,  &c.\  and  In  3.  16,  7,  he  quotes  ch.  4. 1-3;  5. 1,  and  2 
.Tohn7.  8.  Clement  of  ALEXANnniA  {Slroviata'2.  06,  p.  404)  refers  to  eh.  5. 16,  as  in  .Jolm's  larger  Epistle.  See  other  quo- 
tations, Stromata  3.  32,  42;  4.  102.  Teutuli.iax  (Adversus  Marcion  5.  16)  refers  to  ch.  4.  1,  &c. ;  Adversus  Praxean,  c.  15, 
to  1  Jolm  1. 1.  See  his  other  quotations,  c.  28 ;  and  Contra  Gnosticos,  12.  Cypriax,  Epistle2S(.2l),  quotes,  as  John's,  ch.  2.  3, 
4 ;  and  De  Oraiione  Domini  5.,  quotes  ch.  2. 15-17 ;  and  De  Opere  and  Eleemos,  ch.  1.  8;  and  7)e  Bene  Patientice  2.,  quotes  ch. 
2.6.  MuRATORi'3  fragment  on  the  Canon  states,  "There  are  two  of  John  (the  Gospel  and  Epistle?)  esteemed  Catholic," 
and  quotes  ch.  1.  3.  The  Peschito  Syria c  contains  it.  Okigen  (In  EusEnius  6.  2.5)  speaks  of  the  First  Epistle  as  gen- 
uine, and  "probably  the  second  and  third,  though  all  do  not  recognize  the  latter  two:"  on  the  Gospel  of  John,  torn.  1;?. 
vol.  2,  he  quotes  ch.  1.  5.  Dionysius  of  Alexandria,  Origen's  scholar,  cites  the  words  of  this  Epistle  as  those  of 
the  Evangelist  John.  Eusebius,  Ecclesiastical  History  3.  24,  says,  John's  first  Epistle  and  Gospel  are  ack7iowledged 
loitTumt  question  by  those  of  the  present  day,  as  well  as  by  the  ancients.    So  also  Jerome,  in  Catalogus  Eccleaiasticvntm 

523 


Introduction.  1  JOHN.  Introduction, 

Scriptorum.    The  oppositioa  of  CoSmas  Indicopleustes,  In  the  sixth  century,  and  that  of  Marcion  becanse  our  Epls* 
tie  was  inconsistent  with  his  views,  are  of  no  weigiit  against  sucli  irrefragable  testimony. 

The  internal  evidence  is  equally  strong.  Neither  the  Gospel,  nor  our  Epistle,  can  be  pronounced  an  imitation ;  yet 
both,  in  style  and  modes  of  thought,  are  evidently  of  the  same  mind.  The  individual  notices  are  not  so  numerous  or 
obvious  as  in  Paul's  writings,  as  was  to  be  expected  in  a  Ca«/ioiic  Epistle;  but  such  as  there  are  accord  Trith  John's 
position.  He  implies  his  apostleship,  and  perhaps  alludes  to  his  Gospel,  and  the  affectionate  tie  wliich  bound  liimaa 
an  aged  pastor  to  his  spiritual  "children  ;"  and  in  ch,  2. 18,  19;  4. 1-3,  he  alludes  to  the  false  teachers  as  known  to  his 
readers ;  and  in  ch.  5.  21  warns  them  against  the  idols  of  the  surrounding  world.  It  is  no  objection  against  its  authen- 
ticity, that  the  doctrine  of  the  Word,  or  Divine  second  Person,  existing  from  everlasting,  and  in  due  time  made  flesh, 
appears  in  it,  as  also  in  the  Gospel,  as  opposed  to  the  heresy  of  the  Docetae  in  the  second  century,  who  denied  that  our 
Lord  is  come  in  the  flesh,  and  maintained  He  came  only  in  outward  semblance ;  for  the  same  doctrine  appears  in 
Colossians  1. 15-18;  1  Timothy  3. 16;  Hebrews  1. 1-3;  and  the  gems  of  Docetism,  though  not  fully  developed  till  the 
second  century,  were  in  existence  in  the  first.  The  Spirit,  presciently  through  John,  puts  the  Church  beforehand  on 
its  guard  against  the  coming  heresy. 

To  Whom  Addressed.— Augustine,  Qucest.  Evang.,  2.  39,  says  this  Epistle  was  written  to  the  Parlhians.  Bede,  in  a 
prologue  to  the  seven  Catholic  Epistles,  says  that  Athanasius  attests  the  same.  By  the  Parthians  may  be  meant  the 
Christians  living  beyond  the  Euphrates  in  the  Parthian  territory,  outside  the  Roman  empire,  "  the  Church  at  Baby- 
lon elected  together  with  "  the  churclies  in  the  Ephesian  region,  the  quarter  to  which  Peter  addressed  his  Epistles.  As 
Peter  addressed  the  flock  which  John  subsequently  tended  (and  in  which  Paul  had  formerly  ministered),  so  John, 
Peter's  close  companion  after  the  ascension,  addresses  the  flock  among  whom  Peter  had  been  when  he  wrote.  Thus 
"  the  elect  lady  "  answers  to  "  the  Church  elected  together."  See  farther  confirmation  of  this  view  in  Introduction  to  2 
John.  It  is  not  necessarily  an  objection  to  this  view  that  John  never  is  known  to  have  personally  ministered  in  the 
Parthian  territory.  For  neither  did  Peter  personally  minister  to  the  churches  in  Pontus,  Galatia,  Cappadocia,  Asia, 
Bithynia,  though  he  wrote  his  Epistles  to  them.  Moreover,  in  John's  prolonged  life,  we  cannot  dogmatically  assert  that 
he  did  not  visit  the  Parthian  Christians,  after  Peter  had  ceased  to  minister  to  them,  on  the  mere  ground  of  absence 
of  extant  testimony  to  that  eflfeet.  This  is  as  probable  a  view  as  Alford's,  &c.,  that  in  the  passage  of  Augustine,  "  to 
the  Parthians,"  is  to  be  altered  by  conjectural  emendation  ;  and  that  the  Epistle  is  addressed  to  the  churches  at  and 
around  Ephesus,  on  the  ground  of  the  fatherly  tone  of  aflectionate  address  in  it,  implying  his  personal  ministry 
among  his  readers.  But  his  position,  as  probably  the  only  surviving  apostle,  accords  very  well  with  his  addressing, 
in  a  Catholic  Epistle,  a  cycle  of  churches  which  he  may  not  have  specially  ministei-ed  to  in  person,  with  affectionate 
fatherly  counsel,  by  virtue  of  his  general  apostolic  superintendence  of  all  the  churches. 

Time  and  Place  of  Writing.— This  Epistle  seems  to  have  been  written  subsequently  to  his  Gospel,  as  it  assumes 
the  reader's  acquaintance  with  the  Gospel  facts  and  Christ's  speeches,  and  also  with  the  special  aspect  of  the  incar- 
nate Word,  as  God  manifest  in  the  flesh,  set  forth  more  fully  in  his  Gospel.  The  tone  of  address,  as  a  father  addressing 
his  '^little  children"  (the  continually-recurring  term),  accords  with  the  view  that  this  Epistle  was  writtenMn  John's 
old  age,  perhaps  about  90  A.  d.  In  ch.  2.  18,  "  It  is  the  last  time,"  probably  does  not  refer  to  any  particular  event,  as 
the  destruction  of  Jerusalem,  which  was  now  many  years  past,  but  refers  to  the  nearness  of  the  Lord's  coming  as 
proved  by  the  rise  ot  Antichristian  teachers,  the  mark  of  the  last  time.  It  was  the  Spirit's  purpose  to  keep  the  Church 
always  expecting  Christ  as  ready  to  come  at  any  moment.  The  whole  Christian  age  is  the  last  time  in  tlie  sense  that 
no  other  dispensation  is  to  arise  till  Christ  comes.  Cf.  "  these  last  days,"  Hebrews  1.  2.  Ephesus  may  be  conjectured 
to  be  the  place  whence  it  was  written.  Tlie  controversial  allusion  to  the  germs  of  Gnostic  heresy  accord  with  Asia 
Minor  being  the  place,  and  the  last  part  of  the  apostolic  age  tlie  time,  of  writing  this  Epistle. 

Contents. — The  leading  subject  of  the  whole  \s,  fellowship  with  the  Father  and  the  Son  (ch.  1.  3).  Two  principal  divis- 
ions may  be  noted,  (1.)  ch.  1.  5;  2.  28:  the  theme  of  this  portion  is  stated  at  the  outset,  "  Ood  is  light,  and  in  Him  is  no 
darkness  at  all ;"  consequently,  in  order  to  have  fellowship  with  Him,  we  mw&twalk  in  light;  connected  with  which 
is  the  confession  and  anhsaqvient  forgiveness  of  our  sins  through  Christ's  propitiation  and  advocacy,  wi  thout  which  forgive- 
ness there  could  be  no  light  or  fellowship  with  God  :  a  farther  step  in  thus  walking  in  the  liglit  is,  positively  keeping 
God's  commandments,  the  sum  of  which  is  love,  as  opposed  to  haired,  the  acme  of  disobedience  to  God's  word:  nega- 
tively, he  exhorts  them  according  to  their  several  stages  of  spivit\ia,l  growth,  children,  fathers,  youjig  men,  in  conso- 
nance witli  their  privileges  as  forgiven,  knowing  the  Father,  and  having  overcome  the  ivicked  one,  not  to  love  the  ivorld, 
which  is  incompatible  with  the  indwelling  of  the  love  of  the  Father,  and  to  be  on  their  guard  against  the  Antichristian 
teachers  already  in  the  world,  who  were  not  of  the  Churcli,  but  of  the  world,  against  whom  the  true  defence  is,  that 
his  believing  readers  who  have  the  anointing  of  God,  should  continue  to  abide  in  the  Son  and  in  the  Father.  (2.)  Tlie 
second  division  (ch.  2.  29  to  5.  5)  discusses  the  theme  with  whicli  it  opens,  "He  is  righteous ;"  consequently  (as  in  the 
first  division),  "every  onethaldoeth  righteousness  is  born  of  Him."  Sonship  in  us  involves  our  purifying  ourselves  as  He 
is  pure,  even  as  we  hope  to  see,  and  therefore  to  be  made  like  our  Lord  tvhcn  He  shall  appear ;  in  this  second,  as  in  the 
first  division,  both  a  positive  and  a  negative  side  are  presented  of  "doing  rigliteousness  as  He  is  righteous,"  involving 
a  contrast  between  the  children  of  God  and  the  cliildren  of  the  devil.  Hatred  marks  the  latter;  love,  the  former:  this 
love  gives  assurance  of  acceptance  with  God  for  ourselves  and  our  prayers,  accompanied  as  they  are  (v.  23)  with 
obedience  to  His  great  commandment,  to  "believe  on  Jesus,  and  love  one  another:"  the  seal  (t-.  21)  of  His  dwelling  in  us 
and  assuring  our  hearts,  is  the  Spirit  wliich  He  hath  given  us.  In  contrast  to  this  (as  in  the  first  division),  he  warns 
against  false  spirits,  the  notes  of  which  are,  denial  of  Christ,  and  adherence  to  the  world.  Sonship,  or  birth  of  God  is, 
then,  more  fully  described :  its  essential  feature  is  unslavish,  free  love  to  God,  because  God  first  loved  us,  and  gave  His  Son 
to  die  for  us,  and  consequent  love  to  tlie  brethren,  grounded  on  their  being  sons  of  God  also  like  ourselves,  and  so  victory 
over  the  world :  this  victory  being  gained  only  by  the  man  who  believes  in  Jesus  as  the  Son  of  God.  (3.)  The  conclusion 
establishes  this-last  central  truth,  on  which  rests  our  fellowship  with  God,  Christ's  hav'mg  come  by  the  tvater  of  baptism, 
th£  blood  oi  Sitonetnent,  Aud  the  witnessing  Spirit,  vfhich  is  truth.  As  in  the  opening  he  rested  this  cardinal  truth  on 
the  apostles'  witness  of  the  eye,  the  ear,  and  the  touch,  so  now  at  the  close  he  rests  it  on  God's  witness,  which  is  accepted 
by  the  believer,  in  contrast  with  the  unbeliever,  who  makes  Ood  a  liar.  Then  follows  his  closing  statement  of  bis 
reascmfor  writing  (ch.  5. 13 ;  cf.  the  corresponding  ch.  1. 4,  at  the  beginning),  narafily,  that  believers  in  Christ  the  Son  of  Ood 
may  know  that  they  have  (now  already)  eternal  life  (the  source  of  "joy,"  ch.  1.  4;  cf.  similarly  his  object  in  writing  the 
Gospel,  John  20.  31),  and  so  have  confidence  as  to  their  prayers  being  answered  (corresponding  to  ch.  3. 22  in  the  second 
part) ;  for  instance,  their  intercessions  for  a  sinning  brother  (unless  his  sin  be  a  sin  unto  death).  He  closes  with  a  brief 
524 


The  Apostles  Authority,  aa  an  1  JOHN  I.  Eye-witness  of  the  Gospel  Facts. 

Humming  up  of  the  Instruction  of  tlie  Epistle,  tlie  high  dignity,  sanctity,  and  safety  from  evil  of  the  children  of  God 
In  contrast  to  the  sinful  world,  and  a  warning  against  idolatry,  literal  and  spiritual :  "Keep  yourselves  from  idols." 

Though  the  Epistle  is  not  directly  polemical,  the  occasion  wliich  suggested  his  writing  was  probably  the  rise  of  Anti- 
christlan  teachers;  and,  because  he  knew  the  spiritual  character  of  the  several  classes  whom  he  addresses,  children, 
poutTis,  fathers,  he  feels  it  necessary  to  write  to  confirm  them  in  the  faith  and  joyful  fellowship  of  the  Father  and  Son, 
and  to  assure  them  of  the  reality  of  the  things  they  believe,  tliat  so  they  may  have  the/ull  privileges  of  believing. 

Style.— His  peculiarity  is  fondness  for  aphorism  and  repetition.  His  tendency  to  repeat  his  own  phrases  arises 
partly  from  the  affectionate,  hortatory  character  of  the  Epistle;  partly,  also,  from  its  Hebraistic  form,  abounding  in 
parallel  clauses,  as  distinguished  from  the  Grecian  and  more  logical  style  of  Paul;  also,  from  his  child-like  simplicity 
of  spirit,  which,  full  of  his  one  grand  theme,  repeats,  and  dwells  on  it  with  fond  delight  and  enthusiasm.  Moreover, 
as  Alfokd  well  says,  the  appearance  of  uniformity  is  often  produced  by  want  of  deep  enough  exegesis  to  discover  the 
real  differences  in  passages  which  seem  to  express  the  same.  Contemplative,  rather  than  argumentative,  he  dwells 
more  on  the  general,  than  on  the  particular,  on  the  inner,  than  on  the  outer  Christian  life.  Certain  fundamental 
truths  he  recurs  again  and  again  to,  at  one  time  enlarging  on,  and  applying  them,  at  another  time  repeating  them  in 
their  condensed  simplicity.  The  thoughts  do  not  march  onward  by  successive  steps,  as  in  the  logical  style  of  Paul, 
but  rather  in  circle  drawn  round  one  central  thought  which  he  reiterates,  ever  reverting  to  it,  and  viewing  it,  now 
under  Ita  positive,  now  under  its  negative  aspect.  Many  terras  which  in  the  Gospel  are  given  as  Christ's,  in  the 
Epistle  appear  as  the  favourite  expressions  of  John,  naturally  adopted  from  the  Lord.  Thus  the  contrasted  terms, 
"flesh"  and  "spirit,"  "light"  and  "darkness,"  "life"  and  "death,"  "abide  in  Him:"  "fellowship  with  the  Father 
and  Son,  and  with  one  another,"  is  a  favourite  phrase  also,  not  found  in  the  Gospel,  but  in  Acts  and  Paul's  Epistles. 
In  him  appears  the  harmonious  union  of  opposites,  adapting  him  for  his  high  functions  in  the  kingdom  of  God,  con- 
templative repose  of  character,  and  at  the  same  time  ardent  zeal,  combined  with  burning,  all-absorbing  love:  less 
adapted  for  active  outward  work,  such  as  Paul's,  tlian  for  spiritual  service.  He  handles  Christian  verities  not  as 
abstract  dogmas,  but  as  living  realities,  personally  enjoyed  in  fellowship  with  God  in  Christ,  and  with  the  breth- 
ren. Simple,  and  at  the  same  time  profound,  his  writing  is  in  consonance  with  his  spirit,  unrhetorlcal  and  undia- 
lectic,  gentle,  consolatory,  and  loving:  the  reflection  of  the  Spirit  of  Him  in  whose  breast  he  lay  at  the  last  supper, 
and  whose  beloved  disciple  he  was.  Ewald  in  Alfokd,  speaking  of  the  "unruffled  and  heavenly  repose"  which 
characterizes  this  Epistle,  says,  "It  appears  to  be  the  tone,  not  so  much  of  a  father  talking  with  his  beloved  children 
as  of  a  glorified  saint  addressing  mankind  from  a  higher  world.  Never  in  any  writing  has  the  doctrine  of  heavenly 
love— a  love  working  In  stillness,  ever  unwearied,  never  exhausted— so  thoroughly  approved  itself  as  In  this  Epistle." 

John's  Place  in  the  Building  up  of  the  Church.— As  Peter  founded  and  Paul  propagated,  so  John  completed 
the  spiritual  building.  As  the  Old  Testament  puts  prominently  forward  the  fear  of  God,  so  John,  the  last  writer  of 
the  New  Testament,  gives  prominence  to  the  love  of  God.  Yet,  as  the  Old  Testament  is  not  all  limited  to  presenting 
the  fear  of  God,  but  sets  forth  also  His  love,  so  Jolin,  as  a  representative  of  the  New  Testament,  whilst  breathing  so 
continually  the  spirit  of  love,  gives  also  the  plainest  and  most  awful  warnings  against  sin,  in  accordance  with  his 
original  character  as  Boanerges,  "  son  of  thunder."  His  mother  was  Salome,  mother  of  the  sons  of  Zebedee,  probably 
sister  to  Jesus'  mother  (cf.  John  19.  25,  "His  mother's  sister,"  with  Matthew  27.  56;  Mark  15.  40),  so  that  he  was  cousin 
to  our  Lord;  to  his  mother,  under  God,  he  may  have  owed  his  first  serious  Impressions.  Expecting  as  she  did  the 
Messianic  kingdom  In  glory,  as  appears  from  her  petition  (Matthew  20.  20-23),  she  doubtless  tried  to  fill  his  young  and 
ardent  mind  with  the  same  hope.  Neandek  distinguishes  three  leading  tendencies  in  the  development  of  the  Chris- 
tian doctrine,  the  Pauline,  the  Jacobean  (between  which  the  Petrine  forms  an  intermediate  link),  and  the  Johannean. 
John,  in  common  with  James,  was  less  disposed  to  the  intellectual  and  dialectic  cast  of  thought  which  distinguishes 
Paul.  He  had  not,  like  the  apostle  of  the  Gentiles,  been  brought  to  faith  and  peace  through  severe  conflict;  but,  like 
James,  had  reached  his  Christian  individuality  through  a  quiet  development:  James,  however,  had  passed  through  a 
moulding  in  Judaism  previously,  which,  under  the  Spirit,  caused  him  to  present  Christian  truth  in  connection  with 
the  law,  in  so  far  as  the  latter  in  its  spirit,  though  not  letter,  is  permanent,  and  not  abolished,  but  established  under 
the  Gospel.  But  John,  from  the  first,  had  drawn  his  whole  spiritual  development  from  the  personal  view  of  Christ, 
the  model  man,  and  from  intercourse  with  Him.  Hence,  in  his  writings,  everything  turns  on  one  simple  contrast: 
divine  Ji/e  in  communion  with  Christ;  death  in  separation  from  Him,  as  appears  from  his  chavacteristic  phrases, 
"  life,  light,  truth;  death,  darkness,  lie."  "  As  James  and  Peter  mark  the  gradual  transition  from  spiritualized  Judaism 
to  the  independent  development  of  Christianity,  and  as  Paul  represents  the  independent  development  of  Chris- 
tianity in  opposition  to  the  Jewish  stand-point,  so  the  contemplative  element  of  John  reconciles  the  two,  and  forms 
the  closing  point  in  the  training  of  the  apostolic  Cliurch."    [Neandek.] 


CHAPTFR    T  ling,  than  e\en  seeing.    "Nave  heard  ...  have  seen"  (per- 

fects),  as  a  possession  still  abiding  with  us;  but  in  Greek 
Ver.  1-10.  The  Writer's  Authority  AS  an  Eye-wit-  (not  as  JSnglish  Version  "have,"  but  simply)  "looked 
NESS  TO  the  Gospel  Facts,  Having  Seen,  Heard,  and  upon"  (not  perfect,  as  ot  a  continuing  thing,  but  aorist. 
Handled  Him  who  was  from  the  Beginning:  His  pa«<  time)  whilst  Christ  the  incarnate  Word  was  still  with 
Object  in  Writing:  His  Message.  If  we  would  us.  "Seen,"  wz..  His  glory,  as  revealed  in  the  Transflg- 
HAVE  Fellowship  with  Him,  we  must  Walk  in  uration  and  in  His  miracles;  and  His  passion  and  death 
Light,  as  He  is  Light,  l.  Instead  of  a  formal,  John  In  a  real  body  of  flesh  and  blood.  "Looked  upon"  as  a 
adopts  a  virtual  address  (cf.  v.  4).  To  wish  joy  to  the  reader  wondrous  spectacle  steadfastly,  deeply,  contemplatively ; 
was  the  ancient  customary  address.  The  sentence  begun  so  tlie  Greek.  Appropriate  to  John's  contemplative  cha- 
in V.  1  is  broken  off  by  the  parenthetic  v.  2,  and  Is  resumed  racter.  hands  .  .  .  handled— Thomas  and  the  other  dis- 
at  V.  3  with  the  repetition  of  some  words  from  v.  1.  That  ciples  on  distinct  occasions  after  the  resurrection.  John 
^vhlch-wa*— not"began  tobe,"butt<;cwessentially(G'ree&  himself  had  leant  on  Jesus'  breast  at  the  last  supper. 
een,  not  egeneto)  before  He  was  manifested  (v.  2);  answering  Contrast  the  wisest  of  the  heathen  feeling  after  (the  same 
to  "Him  that  \a  from  the  beginning"  (ch.  2.  IS);  so  John's  Greek  as  here;  gioping  after  with  the  hauds)  if  haply 
Gospel,  1. 1,  "In  the  beginning  was  the  Word."  Proverbs  they  might  find  God.  This  proves  against  Socinians  he  is 
8.  23,  "I  was  set  up  from  everlasting, /rowi^Aebss'inntwf;,  or  here  speaking  of  the  personal  incarnate  Word,  not  of 
ever  the  earth  was."  we— apostles,  heard  .  .  .  aeen  .  .  .  Clirlst's  teaching  trom  the  beginning  of  His  ofllcial  life. 
looked  upon  .  .  .  handled— A  series  rising  In  gradation,  of— "concerning;"  following  "heard."  "Heard"  is  the 
Seeing  is  a  more  convincing  proof  than  hearing  of;  hand-  verb  most  applying  to  the  purpose  of  the  Epistle,  viz.,  the 

525 


The  Apostles  Message  to  the  Brethren. 


I  JOHN  I. 


27te  Blood  of  Clirist  Cleanses  from  all  Sins, 


truth  which  John  had  heard  concerning  the  Word  of  life, 
i.  e.,  (Christ)  the  Wcyrd  who  is  the  life.  "  Heard,"  viz.,  from 
Christ  Himself,  including  all  Christ's  teachings  about 
Himselt.  Therefore  he  puts  "of,"  or  "  concerning,"  before 
"  the  word  of  life,"  which  is  inapplicable  to  any  of  the 
verbs  except  "heard;"  also  "heard"  is  the  only  one  of  the 
Vfirbs  which  he  resumes  at  v.  5.  3.  tHe  life— Jesus,  "  the 
Word  of  life."  ■was  manifested — who  had  previously 
been  "with  the  Father."  alxo-w— translate  as  in  v.  3,  "de- 
clare" (cf.  v.  5).  Declare  is  the  general  term;  turite  is  the 
particular  (v.  4).  that  eternal  life— Grree/i;,  "  the  life  which 
is  eternal."  As  the  Epistle  begins,  so  it  ends  with 
"eternal  life,"  which  we  shall  ever  enjoy  with,  and  in, 
Him  who  is  "the  life  eternal."  wixicii—  Greek,  "the 
which,"  the  before-mentioned  {v.  1)  life  which  was  with  the 
Father  "from  the  beginning"  (cf.  John  1. 1).  This  proves 
the  distinctness  of  the  First  and  Second  Persons  in  the 
one  Godhead.  3.  Tliat  wlilch  ■we  have  seen  and  Ikeard 
— Resumed  from  v.  1,  wherein  the  sentence,  being  inter- 
rupted by  V.  2,  parenthesis,  was  left  incomplete,  declare 
■»ve  unto  yon— Oldest  MSS.  add  also ;  unto  you  also  who 
have  not  seen  or  heard  Him.  that  ye  also  may  have  fcl- 
loivship  ■with  us— that  ye  also  who  have  not  seen,  may 
have  the  fellowship  with  us  which  we  who  have  seen  en- 
joy; what  that  fellowship  consists  in  he  proceeds  to  state, 
"Our  fellowship  is  with  the  Father  and  with  His  Son." 
Faith  realizes  what  we  have  not  seen  as  spiritually  vis- 
ible; not  till  by  faith  we  too  have  seen,  do  we  know  all 
the  excellency  of  the  true  Solomon.  He  Himself  is  ours ; 
He  in  us  and  we  in  Him.  We  are  "partakers  of  the 
Divine  nature."  We  know  God  only  by  having  fellowship 
with  Him  ;  He  may  thus  be  known,  but  not  comprehended. 
The  repetition  of  "with"  before  the  "Son,"  distinguishes 
the  pei-sons,  whilst  the  fellowship  or  communion  witli  both 
Father  and  Son,  Implies  their  unity.  It  is  not  added, 
"and  with  the  Holy  Ghost;"  for  it  is  6y  the  Holy  Ghost 
or  Spirit  of  the  Father  and  Son  in  us,  that  we  are  enabled 
to  have  fellowship  with  the  Father  and  Son  (cf.  ch.  3.  2t). 
Believers  enjoy  the  fellowship  OK,  but  not  with,  the  Holy 
Ghost.  "Through  Christ  God  closes  up  the  chasm  that 
separated  Him  from  the  human  race,  and  imparts  Him- 
self to  them  in  the  communion  of  the  Divine  life."  [Ne- 
ANDER.]  4.  these  things— and  none  other,  iii2.,  this  whole 
Epistle,  -ivrite  -we  unto  you— Some  oldest  MSS.  omit 
"unto  you,"  and  emphasize  "  we."  Thus  the  antithesis 
is  between  "  we"  (apostles  and  eye-witnesses)  and  "  your." 
We  write  thus,  that  yoiir  joy  may  be  fuil.  Other  oldest 
MSS.  and  versions  read  "our  joy,"  viz.,  that  our  joy  may  be 
filled  full  by  bringing  you  also  into  fellowship  with  the 
Father  and  Son.  Cf.  John  4.  36,  end;  Philippians  2.  2, 
"Fulfil  ye  my  joy,"  16;  and  4. 1;  2  John  8.  It  is  possible 
that  "your"  maybe  a  correction  ot  transcribers  to  make 
this  verse  harmonize  with  John  15. 11 ;  16.  24;  however,  as 
John  often  repeats  favourite  phrases,  he  may  do  so  here, 
so  "your"  may  be  from  himself.  So  2  John  12,  "  j'our"  In 
oldest  MSS.  The  authority  of  MSS.  and  versions  on  both 
sides  here  Is  almost  evenly  balanced.  Clirist  Himself  is 
the  source,  object,  and  centre  of  His  people's  joy  (cf.  v.  3, 
end);  it  is  in.  fellowship tvithliim  that  we havejo2/,tlie  fruit 
of  faith.  5.  First  division  of  the  body  of  the  Epistle  (cf. 
Introduction),  declare — Greek,  "announce;"  report  in 
turn;  a  different  Greek  word  froVn  v.  3.  As  the  Son  an- 
nounced the  message  heard  from  the  Father  as  His 
apostle,  so  the  Son's  apostles  announce  what  they  have 
heard  from  the  Son.  John  nowhere  uses  the  term  "  Gos- 
pel;" but  the  witness  or  testimony,  thetvord,  the  truth,  and 
here  the  message.  God  is  light- What  light  is  in  the 
natural  world,that  God,  the  source  of  even  material  light, 
is  in  the  spiritual,  the  fountain  of  wisdom,  purity,  beauty, 
joy,  and  glory.  As  all  material  life  and  growth  depends 
on  liglit,  so  all  spiritual  life  and  growth  depends  on  God. 
As  God  here,  so  Christ,  in  ch.  2.  8,  is  called  "  the  true 
light."  no  darkness  at  all— Strong  negation;  Greek, 
"No,  not  even  one  speck  of  darkness;"  no  ignorance, 
error,  untruthfulness;  sin,  or  death.  John  heard  this 
from  Christ,  not  only  in  express  words,  but  in  His  acted 
words,  viz..  His  whole  manifestation  in  the  flesh  as  "the 
brightness  of  the  Father's  glory."  Christ  Himself  was 
526 


the  embodiment  of  "the  message,"  representing  fully  In 
all  His  sayings,  doings,  and  sufferings.  Him  who  la 
Light.     6.  say— profess,     have  fellowsliip  with  him— 

(tj.  3.)  The  essence  of  tlie  Christian  life.  ■%vnlU— in  inward 
and  outward  action,  whithersoever  we  turn  oursslves. 
[Bengel.]  In  darkness— Gree/l-,  "in  t?ie  darkness;"  op- 
posed to  "  the  light"  (cf.  ch.  2.  8, 11).  lie— (Ch.  2.  4.)  do  no« 
— in  practice,  whatever  we  say.  the  truth — (Ephesians  4. 
21 ;  John  3.  21.)  7.  Cf.  Ephesians  5.  8, 11-14.  "  We  walk  ;" 
"  God  IS  {essentially  in  His  very  nature  as  'the  light,'  v.  5) 
in  the  light."  Wai.kikg  in  the  light,  theelement  In  which 
God  himself  is,  constitutes  the  test  of  fellowship  with 
Him.  Christ,  like  \xs,  walked  In  the  light  (ch.  2.  6).  Ali- 
FORD  notices,  Walking  in  the  light  as  he  Is  In  the  light.  Is 
no  mere  Imitation  of  God,  but  an  identity  in  the  essential 
element  of  our  dally  walk  with  the  essential  element  of 
God's  eternal  being.  "»ve  have  fello^wship  one  ivith  an- 
otlier — and  of  course  with  God  (to  be  understood  from  v.  6), 
without  having  fellowship  with  whom  there  can  be  no  true 
and  Christian  fellowship  one  with  another  (cf.  v.  3).  and— 
as  the  result  of  "  walking  in  the  light,  as  He  is  in  the  light." 
the  blood  of  Jesus  .  .  .  cleansetli  us  from  all  sin — daily 
contracted  through  the  sinful  weakness  of  the  flesh,  and 
the  power  of  Satan  and  the  world.  He  is  speaking  not  of 
justification  through  His  blood  once  for  all,  but  of  the 
present  sanctification  ("cleanseth  "  is  present  which  the  he- 
liever,  walking  in  the  ligJit  and  having  fellowship  with  God 
and  the  saints,  enjoys  as  His  privilege.  Cf.  John  13.  10, 
Greek,  "  He  that  has  been  bathed,  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit."  Cf.  v.  9,  "cleanse  us 
from  all  unrighteousness,"  a  further  step  besides  '^forgiv- 
ing us  our  sins."  Christ's  blood  is  the  cleansing  mean, 
whereby  gradually,  being  already  justified  and  in  fellow- 
ship with  God,  we  become  clean  from  all  sin  which  Avould 
mar  our  fellowship  witli  God.  Faith  applies  thecleansing, 
purifying  blood.  Some  oldest  MSS.  omit  "  Christ,"  others 
retain  it.  8.  The  confession  of  sins  is  a  necessary  conse- 
quence of  "walking  in  the  light"  (v.  7).  "If  thou  shalt 
confess  thyself  a  sinner,  the  truth  Is  in  thee ;  for  the  truth 
is  itself  light.  Not  yet  has  thy  life  become  perfectly 
light,  as  sins  are  still  in  thee,  but  yet  thou  hast 
already  begun  to  be  illuminated,  because  there  Is  In 
thee  confession  of  sins."  [Augustine.]  that  we  ha-ve 
no  sin  — "Have,"  not  "have  7iad,"  must  refer  not  to 
the  past  sinful  life  whilst  unconverted,  but  to  t\\e  present 
state  wherein  believers  7iave  sin  even  still.  Observe, 
"sin"  is  in  the  singular;  "(confess  our)  «iws"  (v.  9)  In  the 
plural.  Sin  refers  to  the  corru/ption  of  the  old  man  still  pres- 
ent in  us,  and  the  stain  created  by  the  actual  sins  flowing 
from  that  old  nature  in  us.  To  confess  our  need  of  clean- 
sing from  present  sin  is  essential  to  "walking  in  the  light;" 
so  far  is  the  presence  of  some  sin  incompatible  with  our 
in  </ie  wiaiji  "  walking  in  light."  But  the  believer  hates, 
confesses,  and  longs  to  be  delivered  from  all  sin,  which 
is  darkness.  "They  who  defend  their  sins,  will  see  In  the 
great  day  whether  their  sins  can  defend  them."  deceive 
ourselves— We  cannot  deceive  God;  we  only  make  our- 
selves to  err  from  the  right  path,  the  truth— (Cli.  2.  4.) 
True  faith.  "Tlie  truth  respecting  God's  holiness  and  our 
sinfulness,  which  is  the  very  first  spark  of  light  in  us,  has 
no  place  In  us."  [Alford.]  9.  confess— with  the  lips, 
speaking  from  a  contrite  heart;  involving  also  confession 
to  our  fellow-men  of  offences  committed  against  them,  he 
—God.  faltliful— to  His  own  piv)mises ;  "  true  "  to  His 
word,  .just— Not  merely  the  mercy,  but  t\ie  justice  or  right' 
eousness  of  God  is  set  forth  in  the  redemption  of  the  peni- 
tent believer  in  Christ.  God's  promises  of  mercy,  to 
which  He  is  faithful,  are  in  accordance  with  "Ris  justice,  to 
— Greek,"  inorderthat."  His  iorgiving  los  our  sins  and  clean- 
sing us  from,  &c.,  is  in  furtherance  of  the  ends  of  His  etet- 
ne^i  faithfulness  and  justice,  forgive — remitting  the  guilt, 
cleanse— purify  from  all  filthlness,  so  that  henceforth  we 
more  and  more  become  free  from  the  presence  of  slu 
through  the  Spirit  of  sanctification  (cf.  Hebrews  9. 14;  and 
above,  Note,  v.  7).  unrighteousness— offensive  to  Him 
who  "  is  just "  or  righteous ;  called  "  sin,"  v.  7,  because  "  sin 
is  the  transgression  of  the  law,"  and  the  law  is  the  ex- 
piTsslon  of  God's  righteousness  ■   so  that  siti  Is  unrigfit- 


The  Brethren  Comforted  against  Sins  of  Infirmity.    1   JOHN   II.     To  Knmv  God  we  must  Keep  His  Commandments. 


eousness.  10.  Parallel  to  v.  8.  wc  have  not  sinned — re- 
ferring to  the  commission  of  actual  sins,  even  after  re- 
generation and  conversion  ;  wliereas  In  v.  8,  "  we  have  no 
Bin,"  refers  to  the  present  guilt  remaining  (until 
cleansed)  from  the  actual  sins  committed,  and  to  the  sin 
of  our  corrupt  old  nature  still  adhering  to  us.  The  perfect 
"have  .  .  .  sinned"  brings  down  the  commission  of  sins 
to  the  present  time,  not  merely  sins  committed  be/ore,  but 
since,  conversion.  •»ve  make  htm  a  liar — A  gradation  ;  v. 
6,  "we  lie;"  v.  8,  "we  decisive  ourselves;"  worst  of  all,  "we 
make  Him  a  liar,"  by  defying  His  word  that  all  men  are 
sinners  (cf.  ch.  5. 10).  liU'ivordls  not  Inus— "  His  word," 
which  is  "  the  truth  "  (v.  8),  accuses  us  truly;  by  denying 
it  we  drive  it  from  our  hearts  (cf.  John  5. 38).  Our  rejection 
of  "His  word"  in  respect  to  our  being  sinners,  implies  as 
the  consequence  our  rejection  of  His  word  and  will  re- 
vealed in  the  law  and  Gospel  as  a  w/ioZe;  for  tlifse  througli- 
out  rest  on  the  fact  that  we  have  sinned,  and  have  sin. 

CHAPTER   II. 

Ver.  1-29.  The  Advocacy  of  Christ  is  oub  Antidote 
TO  Sin  WHILST  Walking  IN  THE  Light;  for  to  Know 
God,  we  must  Keep  His  Commandments  and  Love  the 
Brethren,  and  not  Love  the  World,  nor  Give  Heed 
to  Antichrists,  against  whom  our  Safety  is  through 
the  Inward  Anointing  op  God  to  Abide  in  God  :  So  at 
Christ's  Coming  we  shall  not  be  Ashamed.  1.  (Ch.5. 
18.)  My  little  children— The  diminutive  expi-esses  the 
tender  affection  of  an  aged  pastor  and  spiritual  fatlier. 
My  own  dear  children,  i.  e.,  sons  and  daugliters  (Note,  v.  12). 
these  things — (Ch.  1.  6-10.)  My  purpose  in  writing  what  I 
have  just  written  is,  not  that  you  should  abuse  tliern  as 
giving  a  license  to  sin;  but,  on  tlie  contrary,  "in  order 
tliat  ye  nlay  not  sin  at  all  "  (the  Greefcaorist  implying  the 
absence  not  only  of  the  habit,  but  of  single  acts  of  sin  [Al- 
FORD]).  In  order  to  "  walk  in  the  light"  (ch.  1.  .5,  7),  the 
first  step  Is  con/ea*io>io/ «w(ch.  1.9),  the  next  (cli.  2. 1)  is  that 
we  should /orsaA;ea;i«tJi.  The  Divine  purpose  has  for  its 
aim,  either  to  prevent  the  commission  of,  or  to  destroy 
Bin.  [Bengel.]  And— Connected  with  the  former;  i'^io-- 
thermore,  "  if  any  man  sin,"  let  him,  wliilst  loathing  and 
condemning  it,  not  fear  to  go  at  once  to  God,  the  Judge, 
confessing  it,  for  "we  have  an  Advocate  witli  Him."  Ho 
is  speaking  of  a  believer's  occasional  sins  of  inllrmity 
through  Satan's  fraud  and  malice.  The  use  of  "  we  "  im- 
mediately afterwards  implies  that  we  all  are  liable  to  this, 
though  not  necessarily  constrained  to  sin.  we  have  an 
advocate  —  Advocacy  is  God's  family  blessing;  other 
blessings  He  grants  to  good  and  bad  alike,  but  justiflon- 
tion,  sanctiflcation,  continued  intercession,  and  peace.  He 
grants  to  His  children  alone,  advocate— G'ree^,  "  para- 
clete," tlie  same  term  as  is  applied  to  tlie  Holy  Ghost,  as 
the  "other  Comforter;"  showing  the  unity  of  the  Second 
and  Third  Persons  of  the  Trinity.  Christ  is  the  Interces- 
sor/or m«  above;  and, In  His  absence,  here  below  the  Holy 
Ghost  is  the  other  Intercessor  i»i  iM.  Clirist's  advocacy  \s 
Inseparable  from  the  Holy  Spirit's com/or<  and  working  in 
ns,  as  thespiritof  intercessory  prayer.  rlgl»teous— As  our 
"advocate,"  Christ  is  not  a  mere  suppliant  petitioner.  Ho 
pleads  for  us  on  the  ground  of  justice,  or  righteousness,  as 
well  as  mercy.  Though  He  can  say  nothing  good  of  us,  He 
can  say  much /or  us.  It  is  His  righteousness,  or  obedience 
to  the  law,  and  endurance  of  its  full  penalty  for  us,  on 
which  He  grounds  His  claim  for  our  acquittal.  The.senso 
therefore  is,  "  In  that  He  is  righteous;"  in  contrast  to  our 
aireClf  any  man  am").  The  Father,  by  raising  Him  from 
the  dead,  and  setting  Him  at  His  own  riglit,  lias  once  for 
all  accepted  Christ's  claim  for  us.  Therefore  the  accuser's 
eharges  against  God's  children  are  vain.  "  The  righteous- 
ness of  Christ  stands  on  our  side;  for  God's  rigliteousness 
in.  In  Jesus  Christ,  ours."  [Lutheh.]  a.  And  i\t— Greek, 
"  And  Himself."  He  is  our  all-prevailing  Advocate,  be- 
cause He  is  i^inwe^/ " the  propitiation;"  absti-act,  aa  in  1 
Corinthians  1.  30:  He  is  to  us  all  that  is  needed  for  propitia- 
tion "  In  behalf  of  our  sins;"  the  propitiatory  sacrflce,  pro- 
vided by  the  Father's  love,  removing  tlie  estrangement, 
and  appeasing  the  righteous  wrath,  ou  God's  part,  against 


the  sinner.  "  Tliere  Is  no  Incongi-ulty  that  a  father  should 
be  offended  with  that  son  whom  he  loveth,  and  at  that 
time  offended  with  him  when  he  loveth  him."  [Bishop 
Pearson.]  The  only  other  place  In  the  New  Testament 
where  Greek  propitiation  occurs,  is  ch.  4.  10;  It  answers  in 
LXX.  to  Hebrew  caphar,  to  effect  an  atonement  or  reconcilia' 
tion  with  God;  and  in  Ezekiel  44.  29,  to  the sin-off'ering. 
In  Romans  3.  2.5,  Greek,  it  is  "propitiatory,"  i.  e.,  the 
mercy-seat,  or  lid  of  the  ark  whereon  God,  represented 
by  the  Sheklnah  glory  above  it,  met  His  people,  repre- 
sented by  the  high  priest  who  sprinkled  the  blood  of  the 
sacrifice  on  it.  and— Gree/c  "j'et."  onrs- believers:  not 
Jews,  in  contrast  to  Gentiles ;  for  he  is  not  writing  to  Jews 
(ch.  5.  21).  also  for  tlie  sins  of  the  M'liole  vforld— Christ's 
advocacy  is  limited  to  believers  (v.  1;  ch.  1.  7):  His  propiti- 
ation extends  as  widely  as  sin  extends:  JVote,  2  Peter  2. 1, 
"  Denying  the  Lord  that  bought  them."  "The  tvhole  world" 
cannot  be  restricted  to  the  believing  portion  of  the  world 
(cf.  ch.  4. 14 ;  and  "  the  whole  world,"  ch.  5. 19).  "  Thou,  too, 
art  part  of  the  world,  so  that  thine  heart  cannot  deceive 
itself  and  think,  The  Lord  died  for  Peter  and  Paul,  but 
not  for  me."'  [Luther.]  3.  hereby  —  Greek,  "  In  this." 
"It  is  herein,  and  herein  only,  that  we  know  (present) 
that  we  have  knowledge  of  (perfect ;  once-for-all  obtained 
and  continuing  knowledge  of)  Him"  (d.  4, 13, 14).  Tokens 
whereby  to  discern  grace  are  frequently  given  In  this 
Epistle.  The  Gnostics,  by  the  Spirit's  prescient  forewarn- 
ing, are  refuted,  who  boasted  of  knowledge,  but  set  aside 
obedience.  "Know  Him,"  viz.,  as  "the  righteous"  {v.  1, 29); 
our  "Advocate  and  Intercessor."  heep— John's  favourite 
word,  instead  of  do,  lit.,  to  watch,  guard,  and  keep  safe  as  a 
precious  thing;  observing  so  ns  to  keep.  So  Christ  Him- 
self. Not  faultless  conformity,  but  hearty  acceptance  of, 
and  willing  subjection  to,  God's  whole  revealed  will.  Is 
meant,  coniiitandments— t?yimc<to?i*  of  faith,  love,  and 
obedience.  John  never  uses  "the  law"  to  express  the 
rule  of  Christian  obedience:  he  uses  it  as  to  the  Mosaic 
law.  4.  I  Unow— Greek,  "I  have  knowledge  of  (perfect) 
Him."  Cf.  with  this  verse  ch.  1. 8.  5.  Not  merely  repeat- 
ing the  proposition,  v. 3,  or  asserting  the  merely  opposite 
alternative  to  v.  4,  but  expanding  the  "know  Him"  of  v. 
3,  into  "in  Hiin,  verily  (not  as  a  matter  of  vain  boasting) 
is  the  love  of  (i.  e.,  towards)  God  perfected,"  and  "we  are 
in  Him."  ioi;e  here  answers  to  knowledge  in  i'.3.  In  pro- 
portion as  we  love  God,  in  that  same  proportion  we  know 
Him,  and  vice  versa,  until  our  love  and  knowledge  shall  at- 
tain their  full  maturity  of  perfection,  his  word— //is 
word  is  one  (JVote,  ch.  1.  5),  and  comprises  His  "command- 
ments," which  are  many  (v.  3).  hereby- in  our  progress- 
ing towarc^s  this  ideal  of  perfected  love  and  obedience. 
There  is  a  gradation:  v.  3,  "  knoiv  Him;"  v.  5,  "we  are  in 
Him  ;"  v.  G,  "  abideth  in  Him  ;"  respectively,  knotvledge,  fel-^ 
lowship,  abiding  constancy.  [Bengel.]  6.  abideth  — Im- 
plying a  condition  lasting,  without  intermission,  and 
witliout  end.  He  tJiat  snith  .  .  .  ought— so  that  his  deeds 
may  be  consistent  M'itli  his  words,  even  as  he— believers 
readily  supply  tlie  name,  their  hearts  being  full  of  Him 
(of.  Jolin  20. 15).  "  Even  as  He  walked"  wlien  on  earth,  es- 
pecially in  respect  to  love.  Jolin  delights  in  referring  to 
Christ  as  the  model  man,  with  the  words,  "Even  as  He," 
&.C.  "It  is  not  Clirist's  walking  on  the  sea,  but  His  ordi- 
nary walk,  that  we  are  called  on  to  imitate."  [Luther.] 
7.  Brcthroi— The  oldest  MSS.  and  versions  read  Instead, 
"Beloved,"  ajipropriato  to  the  subject  here,  love,  nonevr 
coinmaudnient- v(2.,  love,  the  main  principle  of  walking 
as  Christ  walked  {v.  (J),  and  tiiat  commandment,  of  which 
one  exenipliflcation  is  presently  given,  v.  9, 10,  the  love  of 
brethren,  ye  Itad  from  tlie  beginning— from  the  time 
tliat  ye  first  heard  the  Gospel  word  preached.  8.  a  neiv 
commandment— it  was  "old,"  in  that  ChrUtians  0.B  B\\c\\ 
had  heard  it  from  the  first;  but  "new"  (Greek,  kaine,  not 
Ilea:  new  and  different  from  the  Did  legal  precept).  In  that 
It  was  first  clearly  promulgated  with  Christianity ;  though 
the  inner  spirit  of  the  law  was  love  even  to  enemies,  yet  It 
was  enveloped  in  some  bitter  precepts  which  caused  it  to 
be  temporarily  almost  unrecognized,  till  the  Gospel  came. 
Christianity  first  put  love  to  brethren  on  the  neuf  and  high- 
est MOTIVE,  instinctive  love  to  Hlni  who  first  loved  us, 

527 


We  are  to  Love  our  Brethren, 


1  JOHN   II. 


and  not  to  Love  the  World. 


constraining  us  to  love  all,  even  enemies,  thereby  walk- 
ing in  the  steps  of  Him  who  loved  us  when  enemies.  So 
Jesus  calls  it  "  new,"  John  13. 34,  35,  "  Love  one  another  as 
Ihave  loved  j/ou"  (the  new  motive);  15. 12.  -wliicli  thing 
in  true  In  liim  and  In  you— "  In  Christ  all  things  are 
always  true,  and  were  so  from  the  beginning;  but  in 
Christ  and  in  vs  conjointly  the  coTnmandmcnt  [tlie  love  of 
bretliren]  is  then  true  when  we  acknowledge  the  truth 
which  is  in  Him,  and  have  the  same  flourishing  in  us." 
[Bengei,.]  Alfokd  explains,  "  Which  thing  {the /act  that 
the  commandment  is  a  new  one)  is  true  In  Him  and  in  you, 
because  the  darkness  is  passi7ig  away,  and  tlie  true  liglit  is 
now  shining,  i.  e.,  the  commandment  is  a  new  one,  and 
this  is  true  both  in  the  case  of  Christ  and  in  the  case  of 
you ;  because  in  you  the  darkness  is  passing  away,  and  in 
Him  the  true  light  is  shining ;  therefore,  on  botli  accounts, 
the  command  is  a  new  one:  new  as  regards  you,  because 
you  are  newly  come  from  darkness  into  light;  new  as  re- 
gards Him,  because  He  uttered  it  when  He  came  into  the 
world  to  lighten  every  man,  and  began  tliat  sliining 
which  even  now  continues."  I  prefer,  as  Bengel,  to  ex- 
plain, The  neiv  commandment  finds  its  truth  in  its  practical 
realization  in  the  walk  of  Christians  in  union  witli  Christ. 
Cf.  the  use  of  "verily,"  v.  5.  Jolin  4.42,  "indeed;"  6.55. 
Tlie  repetition  of  "in"  before  "you,"  "in  Him  and  in 
you,"  not  "in  Him  and  you,"  implies  tliat  tlie  love-com- 
mandment finds  its  realization  separa^eZy;  first  it  did  so 
"in  Him,"  and  then  it  does  so  "in  us,"  in  so  far  as  we  now 
"also  walk  even  as  He  walked;"  and  yet  it  finds  its  real- 
ization also  conjointly,  by  the  two  being  united  in  one  sen- 
tence, even  as  it  is  by  virtue  of  the  love-commandment 
having  been  first  fulfilled  in  Him,  that  it  is  also  now  ful- 
filled in  us,  througli  His  Spirit  in  us:  cf.  a  similar  case, 
John  20.17,  "My  Father  and  your  Father:"  by  virtue  of 
His  being  "My  Father,"  He  is  also  your  Father,  dark- 
ness Is  past— rather,  as  in  ch.  2. 17,  "Is  passing  away."  It 
shall  not  be  wholly  "past"  until  "the  Sun  of  riglUeous- 
ness"  shall  arise  visibly:  "the  light  is  now  shining" 
already,  though  but  partially  until  tlie  day  bursts  forth. 
9-H.  There  is  no  mean  between  light  and  darkness,  tow  and 
hatred,  life  and  death,  God  and  the  world:  wherever  spirit- 
ual life  is,  liowever  weak,  there  darkness  and  death  no 
longer  reign,  and  love  supplants  hatred;  and  Luke  9.50 
holds  good :  wherever  life  is  not,  there  death,  darkness,  the 
flesh,  the  world,  and  hatred,  liowever  glossed  over  and  hid- 
den from  man's  observation,  prevail ;  and  Luke  11. 23  holds 
good.  "  Where  love  is  not,  there  hatred  Is ;  for  the  heart 
cannot  remain  a  void."  [Bengei,.]  in  the  light— as  his 
proper  element,  his  brother —  his  neighbour,  and  espe- 
cially those  of  the  Christian  brotherhood.  The  very  title 
brother  is  a  reason  why  love  should  be  exercised,  even 
until  now— notwithstanding  that  "the  true  light  already 
has  begun  to  shine"  {v.  8).  10.  Abiding  In  love  is  abiding 
in  the  light;  for  the  Gospel  light  not  only  Illumines  the 
understanding,  but  warms  the  lieart  Into  love,  none  oc- 
casion of  stumbling— In  contrast  to  "He  that  hateth 
his  brother  Is  in  darkness,  and  walketh  in  darkness,  and 
knoweth  not  whither  he  goeth,  because  that  darkness 
bath  blinded  his  eyes."  "In  him  who  loves  there  is 
neither  blindness  nor  occasion  of  stumbling  [to  himself]: 
in  him  who  does  not  love,  there  is  both  blindness  and  oc- 
casion of  stumbling.  He  who  hates  his  brother.  Is  both  a 
■tumbllug-block  to  himself,  and  stumbles  against  him- 
self and  everything  within  and  without;  he  who  loves 
has  an  inimpeded  path."  [Bengel.]  John  has  in  mind 
Jesus'  words,  John  11.  9, 10.  Alfokd  well  says,  "The  light 
and  the  darkness  are  within  ourselves;  admitted  Into 
us  by  the  eye,  whose  singleness  fills  the  whole  body  with 
light."  11.  is  in  ddrkness  .  .  .  -wallceth- "  Is"  marks 
Ills  continuing  state  :  he  has  never  come  out  of  "  the 
(so  Greek)  darkness:"  "walketh"  marks  his  outward 
WALK  and  acts,  whither— Greefc,  "where;"  Including 
not  only  the  destination  to  which,  but  the  way  tohereby. 
hath  blinded— rather  as  Greek  aorlst,  "blinded"  of  old. 
Darkness  not  only  surrounds,  but  blinds  him,  and  that  a 
blindness  of  long  standing.  13.  little  children— Gree^k, 
"  little  «07M,"  or  "dear  sons  and  daughters."  not  the  same 
Greek  as  in  v.  13,  "  little  children,"  "  infants"  (in  age  and 
528 


standing).  He  calls  all  to  whom  he  writes,  "  little  sons" 
(ch.  2. 1,  Greek;  2.  28;  3. 18;  4.  4;  5.  21);  but  only  in  v.  1$ 
and  18  he  uses  the  term  "little  children,"  or  "Infants." 
Our  Lord,  whose  Spirit  John  so  deeply  drank  into,  used 
to  His  disciples  (John  13.  33)  the  term  "  little  sons,"  or 
dear  sons  arid  daughters;  but  in  .John  21.5,  "little  chil- 
dren." It  is  an  undesigned  coincidence  with  the  Epistle 
here,  that  In  John's  Gospel  somewhat  similarly  the 
classification,  "lambs,  sheep,  sheep,"  occurs,  are  for- 
given—" have  been,  and  are  forgiven  you :"  all  God's 
sons  and  dauyhters  alike  enjoy  this  privilege.  13, 14.  All 
three  classes  are  first  addressed  in  the  present,  "1 
write;"  then  in  the  past  (aorlst)  tense,  "I  wrote"  (not  "I 
have  written ;"  moreover,  in  the  oldest  MSS.  and  ver- 
sions, in  the  end  of  v.  13,  it  is  past,  "  I  wrote,"  not  as  Eng- 
lish Version,  "I  write").  Two  classes,  "fathers"  and 
"young  men,"  are  addressed  with  the  same  words  each 
time  (except  that  the  address  to  the  young  men  has  an  ad- 
dition expressing  the  source  and  means  of  their  victory); 
but  the  "little  sons"  and  "little  ohildren"  are  differently 
addressed,  have  lcno-»vn — and  do  know:  so  the  Greek 
perfect  means.  The  "  I  wrote"  refers  not  to  a  former 
Epistle,  but  to  this  Epistle.  It  was  an  idiom  to  put  the 
past  tense,  regarding  the  time  from  tlie  reader's  point  of 
view;  when  he  should  receive  the  Epistle  the  writing 
would  be  past.  When  he  uses  "I  write,"  he  speaks  from 
his  own  point  of  view,  him  that  is  from  the  beginning 
—Christ:  "that  which  was  from  the  beginning."  over- 
come—The /a</iers,  appropriately  to  their  age,  are  charac- 
terized by  knowledge.  The  young  men,  appropriately  to 
theirs,  by  activity  in  confilct.  The  fathers,  too,  have  con- 
quered;  but  now  their  active  service  Is  past,  and  they 
and  the  children  alike  are  characterized  by  knowing  (the 
fathirs  know  Christ,  "  Him  that  was  from  the  begin- 
ning;" the  children  know  the  Father).  The  first  thing 
that  the  little  children  realize  Is  that  God  is  their  Father ; 
answering  In  the  parallel  clause  to  "little  sons  .  .  ,  your 
sins  are  forgiven  you  for  His  name's  sake,"  the  univer- 
sal first  privilege  of  all  those  really-dear  sons  of  God. 
Thus  this  latter  clause  includes  all,  whereas  the  former 
clause  refers  to  those  more  especially  who  are  In  the  flrsi 
stage  of  spiritual  life,  "little  children."  Of  course  theso 
can  only  know  the  Father  as  theirs  through  the  Son  (Mat- 
thew 11.  27).  It  is  beautiful  to  see  how  the  fathers  are 
cliaracterlzed  as  reverting  back  to  the  first  great  truths 
of  spiritual  childhood,  and  the  sum  and  ripest  fruit  of 
advanced  experience,  the  knowledge  of  Hhn  that  was  from 
the  beginning  (twice  repeated,  v.  13, 14).  Many  of  them  had 
probably  known  Jesus  In  person,  as  well  as  by  faith. 
young  men.  .  .  .  strong— made  so  oxd  of  natural  weakness, 
hence  enabled  to  overcome  "the  strong  man  armed" 
through  Him  that  is  "stronger."  Faith  Is  the  victory 
that  overcomes  the  world.  This  term  "overcome"  is 
peculiarly  John's,  adopted  from  his  loved  Lord.  It  occurs 
sixteen  times  in  the  Apocalypse,  six  times  in  the  First 
Epistle,  only  thrice  in  the  rest  of  the  New  Testament.  In 
order  to  overcome  the  world  on  the  ground,  and  In  the 
strength,  of  the  blood  of  the  Saviour,  we  must  be  willing, 
like  Christ,  to  part  with  whatever  of  the  world  belongs 
to  us  :  whence  immediately  after  "ye  have  overcome  the 
wicked  one  (the  prince  of  the  world),"  it  Is  added,  "Love 
not  the  world,  neither  the  things  ...  in  the  world." 
and,  Ac- the  secret  of  the  young  men's  strength:  the 
Gospel  word,  clothed  with  living  power  by  the  Spirit  who 
abideth  permanently  in  them;  this  is  "the  sword  of  the 
Spirit"  wielded  in  prayerful  waiting  on  God.  Contrast 
the  mere  physical  strength  of  young  men,  Isaiah  40.  30,31. 
Oral  teaching  prepared  these  youths  for  the  profitable  use 
of  theivord  when  written.  "Antichrist  cannot  endanger 
you  (y.  18),  nor  Satan  tear  from  you  the  word  of  God."  the 
wicked  one— who,  as  "  prince  of  this  world,"  enthrals 
"the  world"  (v.  1.5-17;  ch.  5. 19,  Greek,  "  the  wicked  one"), 
especially  the  young.  Christ  came  to  destroy  this  "  prince 
of  the  world."  Believers  achieve  the  first  grand  conquest 
over  him  when  they  pass  from  darkness  to  light,  but 
afterwards  they  need  to  maintain  a  continual  keeping  of 
themselves  from  his  assaults,  looking  to  God  by  whom 
alone  they  are  kept  safe.    Bengel  thinks   John  refers 


We  are  not  to  Love  the  World, 


1   JOHN   II. 


but  to  Beware  of  Wicked  Seducer$. 


upccially  to  the  remarkable  constancy  exliibited  by 
youllis  in  Doraltian's  persecution.  Also  to  the  young 
man  wliom  John,  after  his  return  from  Patmos,  led  with 
gentle,  loving  persuasion  to  repentance.  Tliis  youtli  had 
been  commended  by  John,  in  one  of  his  tours  of  superin- 
tendency,  as  a  promising  disciple  to  the  overseers  of  the 
Church;  he  had  been,  tlierefore,  carefully  watched  up  to 
baptism.  But  afterwards  relying  too  much  on  baptismal 
grace,  he  joined  evil  associates,  and  fell  from  step  to  step 
down,  till  he  became  a  captain  of  robbers.  When  John, 
some  years  after,  revisited  that  Church,  and  heard  of  the 
youth's  sad  fall,  he  hastened  to  the  retreat  of  the  robbers, 
sulfered  himself  to  be  seized  and  taken  into  the  captain's 
presence.  The  youth,  stung  by  conscience  and  the  re- 
membrance of  former  years,  fled  away  from  the  vener- 
able apostle.  Full  of  love  the  aged  father  ran  after  him, 
called  on  him  to  take  courage,  and  announced  to  him 
forgiveness  of  his  sins  in  the  name  of  Christ.  The  youth 
was  recovered  to  the  paths  of  Christianity,  and  was  the 
means  of  inducing  many  of  his  bad  associates  to  repent 
and  believe.  [Clemkns  AlexandriNus,  Quia  dives  sal- 
vusf  c.  4.  2;  EUSEBIUS,  Ecclesiastical  History,  Book  3.20; 
Chrysostom,  1  Exhortation  to  Theodore,  11.]  15.  Love 
not  tUe  -ivorld — that  lieth  in-  the  wicked  one  (cli.  5.  19), 
whom  ye  young  men  have  overcome.  Having  once  for 
all,  through  faith,  overcome  the  tvorld  (ch.  4.  4;  5.  4),  carry 
forward  the  conquest  by  not  loving  it.  "The  world" 
here  means  "man,  and  man's  world"'  [Alford],  in  his 
and  its  state  as  fallen  from  Qod.  "God  loved  [witli 
the  love  of  compassion'^  the  world,"  and  we  should  feel 
the  same  kind  of  love  for  the  fallen  world ;  but  we 
are  not  to  love  the  world  with  congeniality  and  sym- 
pathy in  its  alienation  from  Qod,  we  cannot  have  this 
latter  kind  of  love  for  the  God -estranged  world,  and 
yet  have  also  "  the  love  of  the  Father  in"  us.  iieltUer 
—  Greek,  "nor  yet."  A  man  might  deny  in  general 
that  he  loved  the  world,  whilst  keenly  following  some 
one  of  THE  THINGS  IN  IT:  its  riches,  honours,  or  pleas- 
ures; this  clause  prevents  him  escaping  from  convic- 
tion, any  man— therefore  the  warning,  though  prima- 
rily addressed  to  the  young,  applies  to  all.  love  of— 
».  e.,  towards  "the  Father."  The  two,  God  and  the 
(sinful)  world,  are  so  opposed,  that  both  cannot  be 
congenially  loved  at  once.  16.  all  that  l»  in  the  vrorld— 
can  be  classed  under  one  or  other  of  the  three  ;  the  world 
contaln.s  these  and  no  more,  lust  of  the  flexh- i.  e.,  the 
lust  which  has  Its  seat  and  source  in  our  lower  animal 
nature.  Satan  tried  this  temptation  the  flrnt  on  Christ: 
Luke  4.  3,  "  Command  this  stone  that  it  be  made  bread," 
Youth  Is  especially  liable  to  fleshly  lusts,  lust  of  the 
eyes— the  avenue  through  which  outward  things  of  the 
world,  riches,  pomp,  and  beauty,  inflame  us.  Satan  tried 
this  temptation  on  Christ  wlien  he  showed  Him  the 
kingdoms  of  the  world  in  a  moment.  By  the  lust  of  the 
eyes  David  (2  Samuel  11.  2)  and  Achan  fell  (Joshua?.  21). 
Cf.  David's  prayer.  Psalm  119.37;  Job's  resolve.  Psalm 
31.1;  Matthew  5.28.  The  only  good  of  worldly  riches 
to  the  possessor  is  the  beholding  them  with  the  eyes. 
Cf.  Luke  14.  IS,  "I  must  go  and  see  it."  pride  of  life— 
lit.,  arrogant  assumption:  vainglorious  display,  iViciewas 
Satan's  sin  whereby  he  fell,  and  forms  the  link  between 
tlie  two  foes  of  man,  the  world  (answering  to  the  lust  of  the 
eyes)  and  the  deml  (as  the  lust  of  the  flesh  is  the  third  foe). 
Satan  tried  this  temptation  on  Clirist  in  setting  Him  on 
the  temple  pinnacle  that,  in  spiritual  pride  and  presump- 
Hon,  on  the  ground  of  His  Father's  care.  He  siiould  cast 
Himself  down.  The  same  three  foes  appear  in  the  three 
classes  of  soil  on  which  the  Divine  seed  falls:  Tlie  way- 
side hearers,  the  devil;  the  thorns,  the  world;  the  rocky 
under-soil,  the  flesh.  The  world's  awful  antUrinity,  the 
"lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride 
of  lllo,"  similarly  is  presented  in  Satan's  tempUition  of 
Eve:  "When  she  saw  th^t  tl»e  tree  was  good  for  food, 
pleasant  to  the  eyes,  and  a  tree  to  be  desired  to  nnike  one 
wise"  (one  maniiestation  of  "  the  pride  of  life,"  tlie  desire 
to  know  above  what  God  has  revealed,  Colossians  2. 8,  the 
pride  of  unsanctitted  knowledge),  of— does  not  spring 
from  "the  Father"  (used  in  relation  to  tha  preceding 
81 


"little  children,"  v.  12,  or  "little  sons").  He  who  is  bom 
o/God  alone  turns  to  God ;  he  who  is  of  the  world  turns  to 
the  world;  the  sources  of  love  to  God  and  love  to  th« 
world,  are  irreconcilably  distinct.  17,  the  world— with 
all  who  are  of  the  world  worldly,  pnsseth  away — Oreek, 
"is  passing  away"  even  now.  the  lust  thereof— in  its 
threefold  manifestation  (r.  16).  he  that  doeth  the  will 
of  God— not  his  own  fleshly  will,  or  the  will  of  the  world, 
but  that  of  God  (v,  3,  6),  especially  in  respect  to  love. 
abideth  for  ever — "even  as  God  also  abldeth  for  ever" 
(with  whom  the  godly  is  one;  cf.  Psalm  55. 19,  "God,  even 
He  that  abideth  of  old") :  a  true  comment,  which  Cypriak 
and  Lucifer  have  added  to  the  text  without  support  of 
Greek  MSS.  In  contrast  to  the  three  passing  lusts  of  tho 
world,  the  doer  of  God's  will  has  three  abiding  goods, 
"riches,  honour,  and  life"  (Proverbs  22.  4).  18.  Little 
children— Same  Greek  as  r.  13;  children  in  age.  After 
the  fathers  and  young  men  were  gone,  "  the  last  time"  with 
its  "many  Antichrists"  was  about  to  come  suddenly  on 
the  children.  "In  this  last  hour  we  all  even  still  live." 
[Bengel.]  Each  successive  age  has  had  in  it  some  of  tho 
signs  of  "  the  last  time''  which  precedes  Christ's  coining, 
in  order  to  keep  the  Church  in  continual  waiting  for  the 
Lord.  The  connection  with  v.  15-17  is,  There  are  coming 
those  seducers  who  are  of  the  world  (ch.  4.  5),  and  would 
tempt  you  to  go  out  from  us  (v.  19)  and  deny  Christ  (v.  22). 
as  ye  have  heard— from  the  apostles,  preachers  of  the 
Gospel  (e.  g.,  2  Thessalonians  2.  3-10;  and  in  the  region  of 
Ephesus,  Acts  20.29,30).  shall  come — Greek,  "cometh," 
viz.,  out  of  his  own  place.  Antidirist  is  interpreted  in  two 
ways:  a  false  Christ  (Matthew  24.5,24),  lit.,  "itistead  of 
Christ;"  or  an  adversary  of  Clirist,  lit.,  "against  Christ." 
As  John  never  uses  pseudo- Christ,  or  "false  Christ,"  for 
Antichrist,  it  is  plain  he  means  an  adversary  of  Clirist, 
claiming  to  himself  what  belongs  to  Christ,  and  wishing 
to  substitute  himself  for  Christ  as  the  supreme  object  of 
worship.  He  denies  the  Son,  not  merely,  like  the  pope, 
acts  in  the  name  of  the  Son.  2  Thessalonians  2.  4,  "Who 
opposeth  himself  {Greek,  autj -keimenos)  [toj  all  that  is 
called  God,"  decides  this.  For  God's  great  truth,  "  God  is 
man,"  he  would  substitute  his  own  lie,  "man  is  God." 
[Trench.]  are  there — Greek,  "there  have  begun  to  be;" 
there  have  arisen.  These  "  many  Antichrists"  answer  to 
"the  spirit  of  lawlessness  (Greek)  doth  already  work." 
The  Antichrislian  principle  appeared  then,  as  now,  in 
evil  men  and  evil  teachings  and  writings;  but  still  "thk 
Antichrist"  means  a  hostile  person, even  as  "THECiirist" 
is  a  personal  Saviour.  As  "cometh"  is  used  of  Christ,  so 
here  of  Antichrist,  the  embodiment  in  his  own  person  of 
all  the  Antichristian  features  and  spirit  of  those  "many 
Antichrists"  which  have  been,  and  are,  his  forerunners. 
John  uses  the  singular  of  him.  No  other  New  Testament 
writer  uses  the  term.  He  probably  answers  to  "  tlie  little 
horn  having  the  eyes  of  a  man,  and  speaking  great 
things"  (Daniel  7.8,20);  "the  m*an  of  sin.  son  of  perdi- 
tion" (2  Thessalonians  2.);  "the  beast  ascending  out  ol 
the  bottomless  pit"  (Revelation  11,7;  17.8),  or  rather,  "the 
false  prophet,"  the  same  as  "the  second  beast  coming  up 
out  of  the  earth"  (Revelation  13.11-18;  16.13).  19.  out 
from  us— from  our  Christian  communion.  Not  necessa- 
rily u  formal  secession  or  going  out:  thus  Rome  has 
spiritually  gone  out,  though  formally  still  of  the  Christian 
Church,  not  of  us— by  spiritual  fellowship  (ch.  1.  3). 
"They  are  like  bad  humours  in  the  body  of  Christ,  the 
Church:  when  they  are  vomited  out,  then  the  body  is  re- 
lieved; the  body  of  Christ  Is  now  still  under  treatment, 
and  has  not  yet  attained  the  perfect  soundness  whiclr  ii 
shall  have  only  at  the  resurrection."  [Augustine,  Ep, 
John,  Trcust  3.  4,J  they  would  .  .  .  have  continued- 
Implying  the  Indefeotibillty  of  grace  in  thoelect.  "Where 
God's  call  is  efTectual,  there  will  be  sure  perseverance." 
[Calvin.]  Still,  it  is  no  fatal  necessity,  but  a  "voluntaiy 
necessity"  [Didymus],  which  causes  men  to  remain,  or 
else  go  from  the  body  of  Christ.  "Wo  are  either  among 
the  members,  or  else  among  the  bad  humours.  It  is  of 
his  own  will  that  each  Is  either  an  Antichrist,  or  in 
Christ."  [Augustine.]  Still  God's  actings  in  eternal 
election  harmonize  in  a  way  inexplicable  to  tu,  with  muu'a 

520 


jHte  Godly  are  Preserved  by 


1  JOHN  II. 


Perseverance  in  Faith  and  HblineM, 


free  agency  and  responsibility.  It  is  men's  own  evil  will 
that  chooses  the  way  to  hell ;  it  is  God's  free  and  sove- 
reign grace  that  draws  any  to  Himself  and  to  heaven. 
To  God  the  latter  shall  ascribe  wholly  their  salvation 
from  first  to  last:  the  former  shall  reproach  themselves 
alone,  and  not  God's  decree,  with  their  condemnation 
(ch.  3.  9 ;  5.  18).  that  they  were  not  all  of  us— This  trans- 
lation  would  imply  that  some  of  the  Antichrists  are  of  us  ! 
Translate,  therefore,  "That  all  (who  are  for  a  time  among 
us)  are  not  of  us."  Cf.  1  Corinthians  11. 19,  "There  must 
be  heresies  among  you,  that  they  which  are  approved 
maybe  made  manifest  among  you."  For  "were"  some 
of  the  oldest  MSS.  read  "  are."  Such  occasions  test  who 
are,  and  who  are  not,  the  Lord's  people,  ao.  Hvit—Oreek, 
"And."  He  here  states  the  means  which  they  as  be- 
lievers have  wherewith  to  withstand  Antichrists  (v.  18), 
viz.,  the  chrism  (so  the  Greek:  a  play  upon  similar  sounds), 
or  "anointing  unguent,"  viz.,  the  Holy  Spirit  (more  plainly 
mentioned  further  on,  as  in  John's  style,  ch.  3.  2-1;  4. 13; 
5.  6),  which  they  ("ye"  is  emphatical  in  contrast  to 
those  apostates,  v.  19)  have  "  from  the  Holy  One,  Christ 
(John  1.  33;  3.  34;  15.  26;  16.  14):  "the  righteous"  (v.  1), 
"pure"  (ch.  3.  3),  "the  Holy  One"  (Acts  3.  14)  "of  God;" 
Mark  1.  24.  Those  anointed  of  God  in  Christ  alone  can 
resist  those  anointed  with  the  spirit  of  Satan,  Antichrists, 
who  would  sever  them  from  the  Father  and  from  the 
Son,  Believers  have  the  anointing  Spirit  from  the 
Father  also,  as  well  as  from  the  Son ;  even  as  the  Son  is 
anointed  therewith  by  the  Father.  Hence  the  Spirit  is 
the  token  that  we  are  in  the  Father  and  in  the  Son ;  with- 
out It  a  man  is  none  of  Christ's.  The  material  unguent 
of  costliest  ingredients,  poured  on  the  head  of  priests 
and  kings,  typified  this  spiritual  unguent,  derived  from 
Christ,  the  Head,  to  us,  His  members.  We  can  have  no 
share  in  Him  as  Jesus,  except  we  become  truly  Chris- 
tians, and  so  be  in  Him  as  Christ,  anointed  with  that  unc- 
tion from  the  Holy  One.  The  Spirit  poured  on  Christ 
the  Head,  is  by  Him  diffused  through  all  the  members. 
"It  appears  that  we  all  are  the  body  of  C/iris^,  because 
we  all  are  anointed:  and  we  all  in  Him  are  both  Christ's 
and  Christ,  because  in  some  measure  ^e.  whole  Christ 
is  Head  and  body."  and — therefore,  ye  know  all 
things — needful  for  acting  aright  against  Antichrist's 
seductions,  and  for  Christian  life  and  godliness.  In  the 
same  measure  as  one  hath  the  Spirit,  in  that  measure 
(no  more  and  no  less)  he  knows  all  these  things.  21.  be- 
cause ye  know  It,  and  that,  &c. — Ye  not  only  know  what 
is  the  truth  (concerning  the  Son  and  the  Father,  v.  13),  but 
also  are  able  to  detect  a  lie  as  a  thing  opposed  to  the  truth. 
For  right  (a  straight  line)  is  the  index  of  itself  and  of 
what  is  crooked.  [Estius.]  The  Greek  is  susceptible  of 
Alfokd's  translation,  "Because  ye  know  it,  and  because  no 
lie  is  of  the  truth  "  (lit.,  "  every  lie  is  excluded  from  being 
of  the  truth  "),  I  therefore  wrote  (in  this  Epistle)  to  point 
out  what  the  lie  is,  and  wlio  the  liars  are.  32.  a — Greek, 
"Who  is  the  liar?"  viz.,  guilty  of  the  lie  just  mentioned 
{v.  21).  that  Jesus  Is  the  Christ— the  grand  central  truth. 
this  is  Antichrist — Greek,  "the  Antichrist;"  not  however 
tiexe personal ,  but  in  the  abstract;  the  ideal  of  Antichrist 
is  "  he  that  denieth  the  Father  and  the  Son."  To  deny  the 
latter  is  virtually  to  deny  the  former.  Again,  the  truth 
as  to  tlie  Son  must  be  held  in  its  integrity;  to  deny  that 
Jesus  is  tlie  Christ,  or  that  He  is  tlie  Son  of  God,  or  that 
He  came  in  the  flesh,  invalidates  the  whole  (Matthew  11. 
27).  as.  Greek,  "  Every  one  who  denieth  the  Son,  hath 
not  the  Father  either  "  (ch.  4. 2, 3) :  "  inasmuch  as  God  hath 
given  Himself  to  us  wholly  to  be  enjoyed  in  Christ." 
[Calvin.]  he — that  acknowledgeth  the  Son  hath  the  Father 
afeo— These  words  ought  not  to  be  in  italics,  as  though 
they  were  not  in  the  original ;  for  the  oldest  Greek  MSS. 
have  them,  hath— viz.,  in  his  abiding  possession  as  his 
"portion;"  by  living  personal  "fellowship."  ackno'iv- 
ledgetli— by  open  confession  of  Christ.  24.  Let  tliat— 
truth  respecting  the  Father  and  the  Son,  regarded  as  a 
seed  not  merely  dropped  in,  but  having  titken  root  (ch.  3. 
9).  ye— In  the  Greek  standing  emphatically  at  the  begin- 
ning of  the  sentence.  Ye,  therefore,  acknowledge  the  Son, 
and  so  shall  ye  have  the  Father  also  (v.  23).  from  the  be- 
530 


ginning— from  the  time  of  your  first  hearing  the  Gospel. 
xem&ljk—t7-anslate  as  before,  "abide."  ye  also— in  your 
turn,  as  distinguished  from  "that  which  ye  have  heard," 
the  seed  abiding  in  you.  Cf.  v.  27,  "  the  anointing  abideth 
in  you  ...  ye  shall  abide  in  Him."  Having  taken  into  us 
the  living  seed  of  the  truth  concerning  the  Father  and  tha 
Son,  we  become  transformed  into  the  likeness  of  Him 
whose  seed  we  have  taken  into  us.  25.  this  Isthe  prom- 
ise—J5Xe»-noi  life  shall  be  the  permanent  consummation  of 
thus  abiding  in  the  Son  and  in  the  Father  [v.  24).  lie— Greek, 
"Himself,"  Christ,  "the  Son"  (cf.  ch.  1.  1).  promised— 
(John  3.  15,  36  ;  6.  40,  47,  57;  17.  2,  3.)  26.  these  thtng»-(v. 
18-25.)  have  1  written — Resumed  from  v.  21  and  14.  se- 
duce you— i.  e.,  are  trying  to  seduce  or  lead  you  into 
error.  27.  'But— Greek,  "And  you  (contrasting  the  believ- 
ing readers  with  the  seducers;  the  words  and  you  stand 
prominent,  the  construction  of  the  sentence  following  be- 
ing altered,  and  no  verb  agreeing  with  '  and  you,'  until 
•need  not ')  .  .  .  the  anointing,"  &c.  (resumed  from  v.  20). 
received  of  him— (John  1. 16.)  So  we  "are  unto  God  a 
sweet  savour  of  Christ."  abideth  in  you— he  tacitly  thus 
admonishes  them  to  say,  when  tempted  by  seducers, 
"  The  anointing  abideth  in  us ;  we  do  not  need  a  teacher 
[for  we  have  the  Holy  Spirit  as  our  teacher,  Jeremiah 
31.  34;  John  6.  45;  16.  13];  it  teaches  us  the  truth;  in 
that  teaching  we  will  abide."  [Benqel.]  and  — and 
therefore.  God  is  sufllcient  for  them  who  are  taught  of 
Him;  they  are  independent  of  all  others,  though,  of 
course,  not  declining  the  Christian  counsel  of  faithful 
ministers.  "  Mutual  communication  is  not  set  aside,  but 
approved  of,  in  the  case  of  those  who  are  partakers  of  the 
anointing  in  one  body."  [Bengel.]  tlie  same  anointing — 
which  ye  once  for  all  received,  and  which  now  still  abides 
in  you.  of— "  concerning."  all  things— essential  to  sal- 
vation ;  the  point  under  discussion.  Not  that  the  believer 
is  made  infallible,  for  no  believer  here  receives  the  Spirit 
In  all  its  fulness,  but  only  the  measure  needful  for  keep- 
ing him  from  soul-destroying  error.  So  the  Cliurch, 
though  having  the  Spirit  in  her,  is  not  infallible  (for 
many  fallible  members  can  never  make  an  infallible 
whole),  but  is  kept  from  ever  wholly  losing  the  saving 
truth,  no  lie— as  Antichristian  teacliing.  ye  shall  abide 
In  him— (v.  24,  end)— even  as  "  the  anointing  abideth  in 
you."  The  oldest  MSS.  read  the  imperative,  "Abide  in 
Him."  28.  little  children — Greek,  "  little  sons,"  as  in  v. 
12;  believers  of  every  stage  and  age.  abide  in  him— 
Christ.  John  repeats  his  monition  with  a  loving  appella- 
tion, as  a  father  addressing  dear  children,  wlieii-lit., 
"if;"  the  uncertainty  is  not  as  to  the  fact,  but  the  time. 
Appear—Greek,  "be  manifested."  ■»ve— both  writer  and 
readers,  ashamed  before  him— Zi7.,  "from  Him  ;"  shrink 
back /rom  ^j»»  ashamed.  Contrast  "  boldness  in  the  day 
of  judgment,"  ch.  4.17;  cf.  ch.  3.21;  5. 14.  In  the  Apocalypse 
(written,  therefore,  Bengel  thinks,  subsequently),  Christ's 
coming  is  represented  as  put  off  to  a  greater  distance.  29. 
Tfie  Tieading  of  the  second  division  of  the  Epistle :  "  God  is 
righteous;  therefore,  every  one  that  doeth  righteousness 
is  born  of  Him."  Love  is  the  grand  feature  and  principle 
of  "  righteousness  "  selected  for  discussion,  ch.  2.  29  to  3.  3. 
If  yeknotr  .  .  .  ye  knoM^- Distinct  Greek  verbs:  "if  ye 
are  aware  (are  in  possession  of  the  knowledge) ...  ye  dis- 
cern or  apprehend  also  that,"  <fec.  Ye  are  already  aware 
that  God  ("  He  "  Includes  both  "  the  Father,"  o/ whom  the 
believer  is  born  [end  of  this  verse,  and  ch.  3. 1],  and  "  the 
Son,"  V.  1,  23)  is  righteous,  ye  must  necessarily,  thereby, 
perceive  also  the  consequence  of  that  truth,  viz.,  "that 
everyone  that  doeth  righteousness  (and  he  alone;  lit.,  tfte 
righteousness  such  as  the  righteous  God  approves)  is  bora 
of  Him."  The  righteous  produceth  the  righteous.  We  are 
never  said  to  be  born  again  of  Christ,  but  of  God,  with 
whom  Christ  is  one.  Hollaz  in  Alfoed  defines  the  right' 
eousness  of  God,  "  It  is  the  Divine  energy  by  whose  power 
God  Wills  and  does  all  thiugis  which  are  conformable  t*» 
His  eternal  law,  prescribes  suitable  laws  to  His  creatures, 
fulfils  His  promises  to  men,  rewards  the  good,  and  pun- 
ishes the  ungodly."  doeth— "For  the  graces  (virtues)  are 
practical,  and  have  their  being  in  being  produced  (in  be- 
ing exercised);  for  when  they  have  ceased  to  act,  or  are 


ALLAH-SHEHRj    THE    ANCIENT    PHILADELPHIA. 


THE    CITY    OF    SAMAKIA. 


The  Singutar  Love  of  God  to  tta. 


1  JOHN  III. 


We  ought  therefore  to  Obey  Him. 


only  about  to  act,  they  have  not  even  being."  [CEcume- 
Nius.]  "God  is  righteous,  and  tlierefore  the  source  of 
righteousness;  when  then  a  man  doeth  righteousness,  we 
know  that  the  source  of  liis  rigliteousness  is  God,  that 
consequently  he  has  acquired  by  new  birth  from  God  that 
righteousness  which  he  had  not  by  nature.  We  argue 
from  his  doing  righteousness,  to  his  being  born  of  God.  The 
error  of  Pelagians  is  to  conclude  that  doing  righteousness 
Is  a  condition  of  becoming  a  child  of  God."  [Alford  most 
truly.]  Cf.  Luke  7.  47,  50;  Her  much  love  evinced  that  her 
sins  were  oiready  forgiven  ;  not,  were  the  condition  of  her 
Bins  being  forgiven. 

CHAPTER    III. 

Ver.  1-24.  Distinguishing  Marks  of  the  Children 

OF  GOD  AND  THE  CHILDREN  OF  THE  DEVIL.  BROTHERLY' 

LovE  THE  Essence  OF  True  Righteousness.  1.  Behold 
—Calling  attention,  as  to  some  wonderful  exhibition,  little 
as  the  world  sees  to  admire.  This  verse  is  connected  with 
the  previous  eh.  2.  29,  thus :  All  our  doing  of  righteousness 
is  a  mere  sign  that  God,  of  His  matchless  love,  has  adopted 
us  as  children  ;  it  does  not  save  us,  but  Is  a  proof  that  we 
are  saved  of  His  grace,  vrliat  manner  of— of  what  sur- 
passing excellence,  how  gracious  on  His  part,  how  precious 
to  us.  love  . . .  bestowed— He  does  not  say  that  God  hath 
given  us  some  gift,  but  love  itself  and  tlie  fountain 
of  all  honours,  the  heart  itself,  and  that  not  for  our 
works  or  efforts,  but  of  His  grace.  [Luther.]  that 
— "what  manner  of  love;"  resulting  in,  proved  by, 
our  being,  «fcc.  The  immediate  effect  aimed  at  in  the 
bestowal  of  this  love  is,  ''that  we  should  be  called 
children  of  God."  should  be  called— should  have  re- 
ceived the  privilege  of  such  a  glorious  title  (though  seem- 
ing so  imaginary  to  the  world),  along  with  the  glorious 
reality.  With  God  to  call  is  to  make  really  to  be.  Who  so 
great  as  God?  What  nearer  relationship  than  that  of 
sonsf  The  oldest  MSS.  add,  "And  we  are  so"  really. 
therefore— " on  this  account,"  because  "we  are  (really) 
BO."  us— the  children,  like  the  Father.  It  kne-w  him 
tkot—viz.,  the  Father.  "  If  they  who  regard  not  God,  hold 
thee  in  any  account,  feel  alarmed  about  thy  state."  [Ben- 
GEL.]  Contrast  ch.  5.  1.  The  world's  whole  course  is  one 
great  act  of  non-recognition  of  God.  3.  Beloved — by  the 
Father,  and  therefore  by  me.  now— In  contrast  to  "  not 
yet."  We  now  already  are  really  sons,  though  unrecog- 
nized as  such  by  the  world,  and  (as  the  consequence)  we 
look  for  the  visible  manifestation  of  our  sonship,  which 
not  yet  has  taken  place,  doth  not  yet  appear— G?reefc,  "  it 
hath  not  yet  (at  any  time,  Greek  aorist)  been  visibly  mani- 
fested what  we  shall  be"— what  further  glory  we  shall 
attain  by  virtue  of  this  our  sonship.  The  "what"  sug- 
gests a  something  inconceivably  glorious,  but— Omitted 
In  the  oldest  MSS.  Its  insertion  in  English  Version  gives 
a  wrong  antithesis.  It  is  not,  "  We  do  not  yet  know  inani- 
festly  what,  Ac,  but  we  know,"  &c.  Believers  have  some 
degree  of  tlie  manifestation  already,  though  the  world  has 
not.  The  connection  Is,  The  manifestation  to  the  world  of 
what  we  shall  be,  has  not  yet  taken  place;  we  know  {\n 
general;  as  a  matter  of  well-assured  knowledge;  so  the 
Greek)  that  when  {lit.,  "  if;"  expressing  no  doubt  as  to  the 
fact,  but  only  as  to  the  time;  also  implying  the  coming 
preliminary  fact,  on  which  the  consequence  follows,  Mal- 
achi  1.  6;  John  14.  3)  He  (not  "  it,"  viz.,  that  which  Is  not 
yet  manifested  [Alford])  shall  be  manifested  (v.  5;  ch.  2. 
28),  we  shall  be  like  Him  (Christ;  all  sons  have  a  sub- 
stantial resemblance  to  their  father,  and  Christ,  whom 
we  shall  be  like,  is  "the  express  image  of  the  Father's 
person,"  so  that  in  resembling  Christ,  we  shall  resemble 
the  Father).  We  wait  for  the  manifestation  (lit.,  the  apoc- 
alypse; the  same  term  as  is  applied  to  Christ's  own  mani- 
festation) of  the  sons  of  God.  After  our  natural  birth,  the 
new  birth  into  the  life  of  grace  is  needed,  which  is  to  be 
followed  by  the  new  birth  into  the  life  of  glory;  the  two 
latter  alike  are  termed  "the  regeneration"  (Matthew  19. 
28).  The  resurrection  of  our  bodies  Is  a  kind  of  coming 
oat  of  the  womb  of  the  earth,  and  being  born  into  an- 
other life.    Our  first  temptation  was  that  we  should  be 


like  God  in  knowledge,  and  by  that  we  fell;  but  being 
raised  by  Christ,  we  become  truly  like  Him,  by  knowing 
Him  as  we  are  known,  and  by  seeing  Him  as  He  Is. 
[Pearson,  Creed.]  As  the  first  Immortality  which  Adam 
lost  was  to  be  able  not  to  die,  so  the  last  shall  be  not  to  be 
able  to  die.  As  man's  first  free  choice  or  will  was  to  be 
able  not  to  sin,  so  our  last  shall  be  not  to  be  able  to  sin. 
[Augustine,  CivU.  Dei,  B.  22,  c.  30.]  The  devil  fell  by 
aspiring  to  God's  power;  man,  by  aspiring  to  his  know- 
ledge;  but  aspiring  after  God's  goodness,  we  shall  ever 
grow  In  His  likeness.  The  transition  from  God  the  Father 
to  "He,"  "Him,"  referring  to  Christ  (who  alone  Is  ever 
said  in  Scripture  to  be  manifested;  not  the  Father,  John  1. 
18),  Implies  the  entire  unity  of  the  Father  and  the  Son. 
for,  &c.— Continual  beholding  generates  likeness  (2  Co- 
rinthians 3.  18);  as  the  face  of  tlie  moon  being  always 
turned  towards  the  sun,  reflects  Its  light  and  glory,  see 
him— not  in  His  Innermost  Godhead,  but  as  manifested 
in  Christ.  None  but  the  pure  can  see  the  infinitely  Pure 
One.  In  all  these  passages  the  Greek  Is  the  same  verb, 
opsomai ;  not  denoting  the  action  of  seeing,  but  the  state 
of  him  to  whose  eye  or  mind  the  object  Is  presented; 
hence  the  Greek  verb  Is  always  in  the  middle  or  reflexive 
voice,  to  perceive  and  inwardly  appreciate.  [Tittmann.] 
Our  spiritual  bodies  will  appreciate  and  recognize  spirit- 
ual beings  hereafter,  as  our  natural  bodies  now  do  natural 
objects.  3.  tills  hope— of  being  hereafter  "like  Him." 
Faith  and  love,  as  well  as  hojye,  occur  v.  11,  23.  in— rather, 
"(resting)  upo7i  Him;"  grounded  on  His  promises. 
purlfleth  himself— by  Christ's  Spirit  in  him  (John  15.  5, 
end).  "  Thou  puriflest  thyself,  not  of  thyself,  but  of  Him 
who  comes  that  He  may  dwell  in  thee."  [Augustine.] 
One's  justification  through  faith  is  presupposed,  as  he  is 
pure — unsullied  with  any  uncleanness.  The  Second  Per- 
son, by  whom  both  the  Law  and  Gospel  were  given.  4. 
Sin  is  incompatible  with  birth  from  God  (v.  1-3).  John 
often  sets  forth  the  same  truth  negatively,  which  he  had 
before  set  forth  posilively.  He  had  shown,  birth  from  God 
involves  self-purification  ;  he  now  shows  where  sin,  i.  e., 
the  want  of  self-purification,  is,  there  Is  no  birth  from 
God.  Whosoever — Greek,  "  Every  one  who,"  &c.  com- 
mittetli  gin— In  contrast  to  v.  3,  "  Every  man  that  hath 
this  hope  in  Him  purifleth  himself;"  and  r.  7,  "He  that 
doeth  righteousness."  transgresseth  .  .  .  the  law  — 
Greek,  "committeth  transgression  of  law."  God's  law  of 
purity;  and  so  shows  he  has  no  such  hope  of  being  here- 
after pure  as  God  Is  pure,  and,  therefore,  that  he  is  not 
born  of  God.  tor— Greek',  "and."  sin  is  .  .  .  transgres- 
sion of  .  .  .  lavr— definition  of  sin  in  general.  The  Gre^k 
having  the  article  to  both,  implies  that  they  are  convert- 
ible terms.  The  Greek" &\n"  (hamartia)  is  lit.,  a  missing  of 
the  mark,  God's  will  being  that  mark  to  be  ever  aimed  at. 
"By  the  law  is  the  knowledge  of  sin."  The  crookedness 
of  a  line  is  shown  by  being  brought  Into  juxtaposition 
with  a  straight  ruler.  5.  Additional  proof  of  the  Incom- 
patibility of  sin  and  sonship;  the  very  object  of  Christ's 
manifestation  In  the  flesh  was  to  take  away  (by  one  act, 
and  entirely,  aorist)  all  sins,  as  the  scapegoat  did  typically, 
and— another  proof  of  the  same,  in  him  is  no  sin— not 
"was,"  but  "Is,"  as  in  v.  7,  "Ho  is  righteous,"  and  v.  3, 
"He  is  pure."  Therefore  we  are  to  be  so.  6.  He  reasons 
from  Christ's  own  entire  separation  from  sin,  that  those 
In  him  must  also  be  separate  froni  it.  abideth  in  him — 
as  the  branch  in  the  vine,  by  vital  union  living  by  His 
life,  slnneth  not— in  so  far  as  he  abides  in  Christ,  so  far 
is  he  free  from  all  sin.  The  ideal  of  the  Christian.  The 
life  of  sin  and  the  life  of  God  mutually  exclude  one  an- 
other, Just  as  darkness  and  light.  In  matter  of  feet, 
believers  do  fall  into  sins  (ch.  1.  8-10;  2.1,2);  but  all  such 
sins  are  alien  from  the  life  of  God,  and  need  Christ's 
cleansing  blood,  without  application  to  which  the  life  of 
God  could  not  be  maintained.  He  sinneth  not  so  long  as 
he  abidetli  lu  Christ,  'whosoever  sinneth  hath  not  seen 
^Im— Greek  perfect,  "has  not  seen,  and  does  not  see  Him." 
Again  theutea^of  Christian  intuition  and  knowledge  Is 
presented  (Matthew  7.  23).  All  sin  as  such  is  at  variance 
with  the  notion  of  one  regenerated.  Not  that "  whosoever 
Is  betrayed  Into  sins  has  never  seen,  nor  known  God;" 

631 


We  ought  to  Obey  God 


1  JOHN  III. 


The  Duty  of  Loving  One  Another. 


bat  in  to  far  as  sin  exists,  in  that  degree  the  spiritual  intu- 
ition and  knowledge  of  God  do  not  exist  in  him.  neither 
— "  not  even."  To  see  spiritually  is  a  further  step  than  to 
know;  for  by  knouring  we  come  to  seeing  by  vivid  realiza- 
tion and  experimentally.  7,  8.  The  same  truth  stated, 
with  the  addition  that  he  who  sins  is,  so  far  as  he  sins, 
"of  the  devil."  let  no  man  deceive  you — as  Antinomians 
try  to  mislead  men.  righteonaneaa— Greek,  "the  right- 
eousness," viz.,  of  Christ  or  God.  he  that  doeth  ...  Is 
righteous — not  his  doing  makes  him  righteous,  but  his 
being  righteous  (Justified  by  the  righteousness  of  God  in 
Christ,  Romans  10.3-10)  makes  him  to  do  righteousness ;  an 
Inversion  common  in  familiar  language,  logical  in  real- 
ity, though  not  in  form,  as  in  Luke  7.  47;  John  8.  47. 
"Works  do  not  justify,  but  the  justified  man  works. 
We  infer  from  his  doing  righteousness  that  he  is  already 
rigMeous  (t.  e.,  has  the  true  and  only  principle  of  doing 
righteousness,  viz.,  faith),  and  is  therefore  born  of  God 
(v.  9);  just  as  we  might  say.  The  tree  that  bears  good  fruit 
Is  a  good  tree,  and  has  a  living  root;  not  that  the  fruit 
makes  the  tree  and  its  root  to  be  good,  but  it  shows  that 
they  are  so.  he— Christ.  8.  He  that  commltteth  sin  Is 
of  the  devil— in  contrast  to  "He  that  doeth  righteous- 
ness," V.  7.  He  is  a  son  of  the  devil  {v.  10 ;  John  8.  44).  John 
does  not,  however,  say,  "  born  of  the  devil,"  as  he  does 
"born  of  God,"  for  "the  devil  begets  none,  nor  does  he 
create  any;  but  whoever  imitates  tlie  devil,  becomes  a 
child  of  the  devil  by  imitating  hira,  not  by  proper  birth." 
[Augustine,  TYact,  4.  10.]  From  the  devil  there  is  not 
generation,  but  corruption.  [BENGEii.]  sinneth  from  the 
heginning; — from  the  time  that  any  began  to  sin  [Al- 
roRD];  from  the  time  that  he  became  what  he  is,  the 
devil.  He  seems  to  have  kept  his  first  estate  only  a  very 
short  time  after  his  creation.  [Bengel,]  Since  the  fall  of 
man  [at  the  beginning  of  our  world]  the  devil  is  (ever)  sin- 
ning (.thla  is  the  force  of  "sinneth;"  he  has  sinned  from 
the  beginning,  is  the  cause  of  all  sins,  and  still  goes  on 
sinning;  present).  As  the  autlior  of  sin,  and  prince  of 
this  world,  he  has  never  ceased  to  seduce  man  to  sin. 
[LuECKE.]  destroy— break  up  and  do  away  with  ;  bruis- 
ing and  crushing  the  serpent's  head,  -works  of  the  devil 
— sin,  and  all  its  awful  consequences.  John  argues.  Chris- 
tians cannot  do  that  which  Christ  came  to  destroy.  9. 
"Whosoever  Is  born  of  God— W.,  "  Every  one  that  is  be- 
gotten of  God."  doth  not  commit  sin— his  liigher  na- 
ture, as  one  born  or  begotten  of  God,  doth  not  sin.  To  be 
begotten  of  God  and  to  sin,  are  states  mutually  excluding 
one  another.  In  so  far  as  one  sins,  he  makes  it  doubtful 
whether  he  be  bom  of  God.  his  seed— the  living  word  of 
God,  made  by  the  Holy  Spirit  the  seed  in  us  of  a  new  life 
and  the  continual  mean  of  sanctificatiou.  remalneth 
— abldeth  in  him  (Note,  cf.  v.  6 ;  John  5.  38).  This  does  not 
contradict  ch.  1.  8,  9;  the  regenerate  show  the  utter  In- 
compatibility of  sin  with  regeneration,  by  cleansing  away 
every  sin  Into  which  they  may  be  betrayed  by  the  old 
nature,  at  once  in  the  blood  of  Christ,  cannot  sin,  he- 
cause  he  Is  born  of  God—"  because  it  is  of  God  tliat  he  is' 
bom'"  (so  the  Greek  order,  as  compared  with  the  order  of 
the  same  words  in  the  beginning  of  the  verse) ;  not  "  be- 
cause he  was  born  of  God"  (the  Greek  Is  perfect,  which  is 
present  \n  meaning,  notaorist);  it  is  not  said.  Because  a 
man  was  once  for  all  born  of  God  he  never  afterwards 
can  sin;  hut.  Because  he  is  born  of  God,  the  seed  abiding 
now  in  Him,  he  cannot  sin ;  so  long  as  it  energetically 
abides,  sin  can  have  no  place.  Cf.  Genesis  39.  9,  Joseph, 
"How  CAN  I  do  this  great  wickedness  and  sin  against 
God?"  The  principle  within  me  is  at  utter  variance  with 
it.  The  regenerate  life  is  Incompatible  with  sin,  and  gives 
the  believer  a  hatred  for  sin  in  every  shape,  and  an  un- 
ceasing desire  to  resist  It.  "  The  child  of  God  in  this  con- 
flict receives  Indeed  wounds  dally,  but  never  throws  away 
his  arms  or  makes  peace  with  his  deadly  foe."  [Luther.] 
The  exceptional  sins  into  which  the  regenerate  are  sur- 
prised, are  owing  to  the  new  life-principle  being  for  a 
time  suffered  to  lie  dormant,  and  to  the  sword  of  the 
Spirit  not  being  drawn  instantly.  Sin  is  ever  active,  but 
no  longer  reigns.  The  normal  direction  of  the  believer's 
•nergies  Is  against  ain;  the  law  of  God  after  the  inward 
532 


man  is  the  ruling  principle  of  his  true  self,  though  the  old 
nature,  not  yet  fully  deadened,  rebels  and  sins.  Contrast 
ch.  5. 18  with  John  8.  34;  cf.  Psalm  18.  22,  23 ;  32.  2,  3 ;  119. 
113,  176.  The  magnetic  needle,  the  nature  of  which  is 
always  to  point  to  the  pole,  is  easily  turned  aside,  but 
always  reseeks  the  pole,  children  of  the  devil— (iV^o^e,  v, 
8 ;  Acts  13. 10.)  There  is  no  middle  class  between  the  chil- 
dren of  God  and  the  children  of  the  devil,  doeth  not 
righteousness — Contrast  ch.  2.  29.  he  that  loveth  not 
Ills  brother— (Ch.  4.  8)— a  particular  instance  of  that  love 
which  is  the  sum  and  fulfilment  of  all  righteousness,  and 
the  token  (not  loud  professions,  and  even  seemingly  good 
works)  that  distinguishes  God's  children  from  the  devil's. 
11.  the  message  — "announcement,"  as  of  something 
good  ;  not  a  mere  command,  as  the  law.  The  Gospel  mes- 
sage of  Him  who  loved  us,  announced  by  His  servants,  is, 
that  we  love  the  brethren;  not  here  all  mankind,  but  those 
who  are  our  brethren  In  Christ,  children  of  the  same  fam- 
ily of  God,  of  whom  we  have  been  born  anew.  13.  wJio — 
not  in  tiie  Greek,  of  that  wicked  wne— translate,  "  evil 
one,"  to  accord  with  "Because  liis  own  works  were  evil." 
Cf.  v.  8,  "  of  the  devil,"  in  contrast  to  "  of  God,"  v.  10.  slew 
.  .  .  him  T  because  his  o^vn  works  -ivere  evil,  and  hia 
brother's  righteous — through  envy  and  hatred  of  his 
brother's  piety,  owing  to  wliich  God  accepted  Abel's,  but 
rejected  Cain's  offering.  Enmity  from  the  first  existed 
between  the  seed  of  the  woman  and  the  seed  of  the  ser- 
pent. 13.  Marvel  not— The  marvel  would  be  if  the  world 
loved  you.  the -tvorld — of  whom  Cain  is  the  representa- 
tive (u.  12).  hate  you— as  Cain  hated  even  his  own  bro- 
ther, and  that  to  the  extent  of  murdering  him.  The  world 
feels  its  bad  works  tacitly  reproved  by  your  good  works. 
14:.  AVe— Empliatical;  hated  though  we  be  by  the  world, 
ive  know  what  the  world  knows  not.  knovF — as  an  as- 
sured fact,  passed — changed  our  state.  Colossians  1.  13, 
"from  the  power  of  darkness  .  .  .  translated  into  the 
kingdom  of  His  dear  Son."  from  death  unto  life— lit., 
"out  oj  the  death  (which  enthrals  the  unregenerate)  into 
the  life"  (of  the  regenerate).  A  palpable  coincidence  of 
language  and  thought,  the  beloved  disciple  adopting  his 
Lord's  words,  because  we  love  the  brethren  —  the 
ground,  not  of  oar  passing  over  out  of  death  into  life,  but  of 
our  knowing  that  we  have  so.  Love,  on  our  part,  is  the 
evidence  of  our  justification  and  regeneration,  not  the 
cav^e  of  them.  "Let  each  go  to  his  own  heart;  If  he  find 
there  love  to  the  brethren,  let  him  feel  assured  that  he 
has  passed  from  death  unto  life.  Let  him  not  mind  that 
his  glory  is  only  hidden  ;  Avhen  the  Lord  shall  come,  tlien 
shall  he  appear  in  glory.  For  he  has  vital  energy,  but  it 
Is  still  winter-time ;  the  root  has  vigour,  but  the  branches 
are  as  it  were  dry;  within  tliere  is  marrow  which  is  vig- 
orous, within  are  leaves,  within  fruits,  but  they  must 
wait  for  summer."  [Augustine.]  He  that  loveth  not — 
Most  of  tlie  oldest  MSS.  omit "  his  brother,"  which  makes 
the  statement  more  general,  abldeth — still,  in  death — 
"in  the  (spiritual)  death"  (ending  in  eternal  death)  which 
is  the  state  of  all  by  nature.  His  want  of  love  evidences 
that  no  saving  change  has  passed  over  him.  15.  hateth 
—equivalent  to  "loveth  not"  {v.  14);  there  Is  no  medium 
between  the  two.  "  Love  and  hatred,  lilce  light  and 
darkness,  life  and  death,  necessarily  replace,  as  well  as 
necessarily  exclude,  one  another."  [Alfokd.]  Is  a  mura 
derer— because  indulging  in  that  passion,  which.  If  fol- 
lowed out  to  Its  natural  consequences,  would  make  hira 
one.  "  "Whereas,  v.  16  desires  us  to  lay  down  our  lives  for 
the  brethren  ;  duels  require  one  (awful  to  say !)  to  risk  hit 
own  life,  rather  than  not  deprive  another  of  Wte."  [Ben- 
gel.]  God  regards  the  Inward  disposition  as  tanta- 
mount to  the  outward  act  which  would  flow  from  It. 
Whomsoever  one  hates,  one  wishes  to  be  dead,  hath— 
such  a  one  still  "abldeth  In  death."  It  is  not  his  future 
state,  but  his  present,  which  is  referred  to.  He  who 
hates  (t,  e.,  loveth  not)  his  brother  (v.  14),  cannot  In 
this  his  present  state  have  eternal  life  abiding  in  hira. 
16.  What  true  love  to  the  brethren  is,  illustrated  by  the 
love  of  Christ  to  us.  hereby  —  Greefc,  "herein."  the 
love  of  God— The  words  "  of  God"  are  not  in  the  origi- 
nal.     Translate,     "We    arrive    at    the    knowleilge  of 


We  shouM  Love  Each  Other  in  Deed  and  in  Truth,  1   JOHN    III. 


and  Believe  on  the  Hame  of  Jesus  Christ. 


love;"  we  apprehend  what  true  love  is.  lie— Christ. 
and  Twre— oa  our  part,  if  absolutely  needed  for  tlie  glory 
of  God,  the  good  of  the  Church,  or  the  salvation  of  a 
brother,  lives— Christ  alone  laid  down  His  one  li/e  for 
us  all"  we  ought  to  lay  down  our  lives  severally  for  the 
lives  of  the  brethren;  if  not  actually,  at  least  virtually, 
by  giving  our  time,  care,  labours,  prayers,  substance: 
"Jfoti  nobis,  sed  omnibus."  Our  life  ought  not  to  be  dearer 
to  us  than  God's  own  Son  was  to  Him.  The  apostles  and 
martyrs  acted  on  this  principle.  17.  this  w^orld's  goods 
—lit.,  "livelihood"  or  substance.  If  we  ought  to  lay  down 
our  lives  for  the  brethren  (v.  IC),  how  much  more  ought  we 
not  to  withhold  our  substance  f  seeth— not  merely  casu- 
ally,  l)ut  deliberately  contemplates  as  a  spectator;  Greek, 
"  beholds."  sHuttetli  up  his  bowels o/ compassion — wliich 
had  been  momentarily  opened  by  the  spectacle  of  his 
brother*8  need.  "  The  bowels  "  mean  tlie  heart,  the  seat  of 
compassion.  Iio-w— ^ow  is  it  possible  tliat  "  tlie  love  of 
(t.  e.,  to)  God  dwelleth  (GreeA,  dbidelh)  in  hira  ?"  Our  super- 
fluities should  yield  to  the  necessities:  our  comforts,  and 
even  our  necessaries  in  some  measure,  ghould  yield 
to  the  extreme  wants  of  our  brethren.  "Faitii  gives 
Christ  to  me;  love  flowing  from  faitli  gives  me  to  my 
neighbour.''  18.  When  the  venerable  Jolin  could  no  longer 
walk  to  the  meetings  of  the  Church,  but  was  borne  tliither 
by  his  disciples,  he  always  uttered  the  same  address 
to  tlie  Church;  he  reminded  them  of  that  one  command- 
ment which  he  had  received  from  Christ  Himself,  as  com- 
prising all  the  rest,  and  forming  the  distinction  of  tlie 
new  covenant,  "My  little  cliildren,  love  one  another." 
When  the  brethren  present,  wearied  of  hearing  the  same 
thing  so  often,  asked  why  he  always  repeated  the  same 
thing,  he  replied,  "Because  it  is  the  commandment  of 
the  Lord,  and  if  this  one  thing  be  attained  it  is  enough." 
[Jerome.]  18.  in  -wvord — Greek,  "with  word  .  .  .  with 
tongue,  but  in  deed  and  truth."  19.  Uereby— GrceA-, 
"herein;"  in  our  loving  in  deed  and  in  truth  {v.  18).  we 
luiow — The  oldest  MSS.  have  "  we  sliall  knovv,"i;i2.,  if  we 
fulfil  the  command  (v.  18).  of  tlie  truth— tliat  we  are  real 
disciples  of,  and  belonging  to,  the  truth,  as  it  is  in  Jesus: 
begotten  of  God  with  the  word  of  truth.  Having  herein 
the  truth  radically,  we  shall  be  sure  not  to  love  merely  in 
word  and  tongue  (v.  18).  assure — lit.,  persuade,  viz.,  so  as  to 
cease  to<;ondemn  us;  satisfy  tlie  questionings  and  doubts 
Of  our  consciences  as  to  whether  we  be  accepted  be/ore  God 
or  not  (cf.  Matthew  28. 14 ;  Acts  12.  20,  "  Having  made  Blas- 
tus  their  friend,"  lit.,  "  persuaded  ").  Tlie  "  heart,"  as  the 
seat  of  the  feelings,  is  our  inward  judge;  the  conscience, 
as  the  witness,  acts  either  as  our  justifying  advocate,  or 
our  condemning  accuser,  before  God  even  now.  John  8. 
9,  has  "conscience,"  but  the  passage  is  omitted  in  most 
old  MSS.  John  nowhere  else  uses  the  term  conscience. 
Peter  and  Paul  alone  use  it.  before  lilm— as  in  the  sight 
of  Hira,  the  omniscient  Searclier  of  hearts.  Assurance  is 
designed  to  be  the  ordinary  experience  and  privilege  of 
the  believer.  30.  Luther  and  Bengel  take  this  verse  as 
consoling  the  believer  whom  his  heart  condemns;  and 
who,  therefore,  like  Peter,  appeals  from  conscience  to 
Him  who  is  greater  than  co/wcience,  "Lord,  thou  knowest 
all  things:  thou  knowest  that  I  love  thee."  Peter's  con- 
science, though  condemning  him  of  his  sin  In  denying 
the  Lord,  assured  him  of  his  tofe;  but  fearing  the  possi- 
bility, owing  to  his  past  fall,  of  deceiving  liimself,  he  ap- 
peals to  the  all-knowing  God :  so  Paul,  1  Corinthians  4.  3, 
4.  So  If  we  be  believers,  even  if  our  heart  condemn  us  of  sin 
in  general,  yet  having  the  one  sign  of  sonship,  love,  we 
may  still  assure  our  hearts  (some  oldest  MSS.  read  heart,  v. 
19,  as  well  as  v.  20),  as  knowing  tluU  God  is  greater  than  our 
heart,  and  knoweth  all  things.  But  thus  the  same  Greek  Is 
translated  "  because  "  In  the  beginning,  and  "(we  know) 
that "  in  the  middle  of  the  verse,  and  If  the  verse  were 
consolatory.  It  probably  would  have  been,  "  Because  even 
If  our  heart  condemn  us,"  &c.  Therefore  tranilate,  "  J?e- 
cau.se  (rendering  the  reason  why  It  has  been  stated  in  v. 
19  to  be  so  important  to  'assure  our  hearts  before  Him') 
if  our  heart  condemn  (Greek,  'knoiv  [augiit]  against  us:' 
•nswering  by  contrast  to  '  we  shall  know  that  we  are  of 


the  truth ')  us  (it  Is)  because  God  is  greater  than  our  heart 
and  knoweth  all  things."  If  our  heart  judges  us  unfavour- 
ably, we  may  be  sure  that  He,  knowing  more  than  our 
heart  knows.judges  us  more  unfavourably  sliii.  [Alford.] 
A  similar  ellipsis  ("it  is")  occurs  1  Corinthians  14.  27;  2 
Corinthians  1.  6;  8.  23.  Tlie  condemning  testimony  of  our 
conscience  is  not  alone,  but  is  the  echo  of  the  voice  of 
Him  who  is  greater  and  knowetli  all  things.  Our  hypoc- 
risy in  loving  by  word  and  tongue,  not  in  deed  and  truth, 
does  not  escape  even  our  conscience,  tliough  weak  and 
knowing  but  little,  how  mucli  less  God  who  knows  all 
things !  Still  the  consolatory  view  may  be  the  right  one. 
For  the  Greek  for  "  we  shall  assure  our  hearts  "  (see  Note, 
V.  19),  is  gain  over,  persuade  so  as  to  be  stilled.  Implying 
that  tliere  was  a  previous  state  oi self-condemnation  by  the 
heart  (v.  20),  which,  however,  is  got  over  by  the  consolatory 
tliought, "  God  is  greater  tlian  my  lieart"  which  condemns 
me,  and  "  knows  all  things  "  {Greek  ginoskei,  "  knows,''  not 
kataginoskei,  "condemns"),  and  tlierefore  knows  my  love 
and  desire  to  serve  Him,  and  knows  my  frame  so  as  to 
pity  my  weakness  of  faith.  This  gaining  over  of  the  heart 
to  peace  is  not  so  advanced  a  stage  as  the  having  co'STi- 
dence  towards  God  whiclr  flows  from  a  hea^-t  condemning 
us  not.  Tlie  first  "  because  "  thus  applies  to  the  two  alter- 
nate cases,  t'.  20,  21  (giving  tlie  ground  of  saying,  that 
having  love  ire  shall  gain  over,  or  assure  our  minds  before  Him, 
V.  19);  the  second  "  because"  applies  to  the  first  alternate 
alone,  viz.,  if  our  heart  condemn  us.  When  he  reaches  the 
second  alternate,  v.  21,  he  states  it  independently  of  the 
former  "because''  which  liad  connected  it  witii  v.  19,  in- 
asmuch as  CONFIDENCE  toward  God  is  a  farther  stage  than 
persuading  our  hearts,  though  always  preceded  by  it.-  21. 
Beloved — There  is  no  i?!/i  contrasting  the  two  cases,  v. 
20,  21,  because  "Beloved"  sufficiently  marks  the  transi- 
tion to  the  case  of  the  brethren  walking  in  the  full  confi- 
dence of  love  (u.  18).  The  two  results  of  our  being  able  to 
"assure  our  hearts  before  Him  "  (v.  19),  and  of  "our  heart 
condemning  us  not "  (of  insincerity  as  to  the  truth  in  gen- 
eral, and  as  to  love  in  particular)  are,  (1.)  confidence  to- 
ward God;  (2.)  a  sure  answer  to  our  prayers.  John  does 
not  mean  that  all  whose  heart  does  not  condemn  them, 
are  therefore  safe  before  God ;  for  some  have  their  con- 
science seared,  others  are  ignorant  of  the  truth,  and  it  Is 
not  only  sincerity,  but  sincerity  in  the  truth  which  can  save 
men.  Christians  are  those  meant  here :  knowing  Christ's 
precepts  and  testing  themselves  by  them.  33.  we  re- 
ceive—as a  matter  of  fact,  according  to  His  promise.  Be- 
lievers, as  such,  ask  only  wliat  is  in  accordance  with 
God's  will;  or  if  tliey  ask  what  God  wills  not,  they  bow 
tlieir  will  to  God's  will,  and  so  God  grants  them  either 
their  request,  or  something  better  than  it.  because  -we 
keep  his  commaiidineiits— Cf.  Psalm  66.  18;  34.  15;  145. 
18, 19.  Not  as  though  our  merits  earned  a  hearing  for  our 
prayers,  but  when  we  are  believers  in  Christ,  all  our 
works  of  faith  being  the  fruit  of  His  Spirit  In  us,  are 
"pleasing  in  God's  sight;"  and  our  prayers  being  the 
voice  of  the  same  Spirit  of  God  in  us,  naturally  and  neces- 
sarily are  answered  by  Him.  33.  Summing  up  of  God's 
commandments  under  the  Gospel  dispensation  in  one 
commandment,  this  is  his  coinmaiidment— singular : 
tor  faith  and  love&re  not  separate  commandments,  but  are 
Indissolubly  united.  We  cannot  truly  love  one  another 
without  faith  in  Christ,  nor  can  we  truly  believe  in  Him 
without  love,  believe— once /or  o/i;  GreeAr  aorlst.  on  the 
name  of  his  Son — on  all  that  is  revealed  in  the  Gospel 
concerning  Him,  and  on  Himself  in  respect  to  His  person, 
offices,  and  atoning  work,  ns  he— as  Jesus  gave  us  com- 
mandment. 34.  dwelletli  In  him— The  believer  dwell- 
eth  in  Christ,  and  he  In  lilni- Christ  in  the  believer. 
Reciprocity.  "Tlius  he  returns  to  the  great  key-note  of 
the  Epistle,  abide  in  Him,  with  which  the  former  part 
concluded"  (ch.  2.  2S).  hereby— "herein  we  (believers) 
know  that  He  abldeth  in  us,  viz.,  from  (the  presence  In  us 
of)  the  Spirit  which  He  hath  given  us."  Thus  he  prepares, 
by  the  mention  of  the  true  Spirit,  for  the  transition  to  the 
false  "spirit,"  ch.  4.  1-6;  after  which  he  returns  agala 
to  the  subject  of  love. 

533 


'fhe  Manner  of  Testing  False  Prophets. 


1  JOHN  IV. 


He  that  Loveth  not,  Knoweth  uot  God. 


CHAPTEE    IV. 

Ver.  1-21.   Tests  of  False  Prophets.  Love,  the  Test 

OF    BiKTH    FROM    GOD,    ANB   THE    NECESSAKY    FKUIT    OP 

Knowing  His  Great  Love  in  Christ  to  trs.  l.  Be- 
loved—The affectionate  address  wherewith  he  calls  their 
attention,  as  to  an  important  subject,  every  spirit— 
which  presents  itself  In  the  person  of  a  prophet.  The 
Spirit  of  troth,  and  the  spirit  of  error,  speak  by  men's 
spirits  as  their  organs.  There  Is  but  one  Spirit  of  truth, 
and  one  spirit  of  Antichrist,  try— by  the  tests  (v.  2,  3). 
All  believers  are  to  do  so :  not  merely  ecclesiastics.  Even 
an  angel's  message  should  be  tested  by  the  word  of  God : 
much  more  men's  teachings,  however  holy  the  teachers 
may  seem,  because,  &c.— the  reason  why  we  must  "  try," 
or  test  the  spirits,  many  false  prophets— Not  "  prophets" 
in  the  sense  "foretellers,"  but  organs  of  the  spirit  that  in- 
spires them,  teaching  accordingly  either  truth  or  error: 
"many  Antichrists."  are  gone  ont — as  if  from  God. 
into  the  -world- said  alike  of  good  and  bad  prophets  (2 
John?).  The  world  is  easily  seduced  (r.  4, 5).  a.  "Here- 
in." Itnovf  .  .  .  the  Spirit  of  God— whether  he  be,  or 
not,  in  those  teachers  professing  to  be  moved  by  Him. 
Every  spirit— i.  e..  Every  teacher  claiming  inspiration  by 
THE  Holy  Spirit,  confesseth- the  truth  is  taken  for 
granted  as  established.  Man  is  required  to  confess  it,  i.  e., 
in  his  teaching  to  profess  it  openly.  Jesus  Cljrist  is 
come  in  the  flesh— a  twofold  truth  confessed,  that  Jesus 
is  the  Christ,  and  that  He  is  come  (the  Greek  perfect  im- 
plies not  a  mere  past  historical  fact,  as  the  aorist  would, 
but  also  the  present  continuance  of  the  fact  and  its  blessed 
effects)  in  the  flesh  ("clothed  with  flesh :"  not  with  a  mere 
aeemingr  humanity,  as  the  Docetse  afterwards  taught:  He 
therefore  was,  previously,  something  far  above  flesh). 
His  flesh  implies  His  death  for  us,  for  only  by  assuming 
flesh  could  He  die  (for  as  God  He  could  not),  Hebrews  2.  9, 
10, 14, 16;  and  His  death  implies  His  love  for  us  (John  15. 
13).  To  deny  the  reality  of  JB is  flesh  is  to  deny  His  love, 
and  so  cast  away  the  root  which  produces  all  true  love  on 
the  believer's  part  (v.  9-11, 19).  Rome,  by  the  doctrine  of 
tlie  immaculate  conception  of  the  Virgin  Mary,  denies 
Christ's  proper  humanity.  3.  confesseth  not  that  Jesus 
Christ  is  come  in  the  flesh— Ip.en^us  (3.  8),  Lucifer, 
Origen,  on  Matthew  25.  14,  and  Vulgate  read,  "Every 
spirit  whicli  destroys  {sets  aside,  or  does  away  with)  Jesus 
(Christ)."  Cyprian  and  Polycarp  support  English  Ver- 
sion text.  The  oldest  extant  MSS.,  whicli  are,  however, 
centuries  after  Polycarp,  read,  "Every  spirit  that  con- 
fesseth not  (t.  e.,  refuses  to  confess)  Jesus"  (in  His  person, 
and  all  His  offices  and  divinity),  omitting  "  is  come  in  the 
flesh."  ye  have  heard— from  your  Christian  teachers. 
already  is  it  in  the  world— in  the  person  of  the  false 
prophets  (v.  1).  4.  Ye— Emphatical :  Ye  who  confess  Jesus : 
in  contrast  to  "them,"  the  false  teachers,  overcome 
them  —  (ch,  5.  4,  5)  —  instead  of  being  "overcome  and 
brought  into  (spiritual)  bondage"  by  them  (2  Peter  2. 19). 
John  10.  8,  5,  "The  sheep  did  not  hear  them:"  "A  stranger 
will  they  not  follow,  but  will  flee  from  him:  for  they 
know  not  the  voice  of  strangers."  he  titat  is  in  you— 
God,  of  whom  ye  are.  he  that  is  in  the  ^vorld— the 
spirit  of  Antichrist,  the  Devil,  "  the  prince  of  this  world." 
5.  of  the  Avorld— they  derive  their  spirit  and  teaching 
from  the  world,  "  unregenerate  human  nature,  ruled  over 
and  possessed  by  Satan,  the  prince  of  this  world."  [Al- 
FORD.]  speak  ...  of  the  world— they  draw  the  matter 
of  tlieir  conversation  from  the  life,  opinions  and  feelings 
of  the  world,  the  ^vorld  heareth  them— (John  15. 18,  19.) 
The  world  loves  its  own.  6.  ^X«—Tnle  teachers  of  Christ :  in 
contrast  to  them,  are  of  God— and  therefore  speak  of 
God:  in  contrast  to  "speak  they  of  the  world,"  v.  5. 
knoweth  God— as  his  Father,  being  a  child  "  of  God''  (ch. 
2. 13, 14).  heareth  us— Cf.  John  18.  37,  "  Every  one  that  is 
of  the  truth,  heareth  my  voice."  Hereby— (v.  2-6)— By 
their  confessing,  or  not  confessing,  Jesus ;  by  the  kind  of 
reception  given  them  respectively  by  those  who  know 
God,  and  by  those  who  are  of  the  world  and  not  of  God. 
spirit  of  truth— </te  Spirit  which  comes  from  God  and 
teaches  truth,  spirit  of  error— «/ie  spirit  which  comes  from 
534 


Satan  and  seduces  into  error.  7.  Resumption  of  the  main 
theme  (ch.  2.  29).  Love,  the  sum  of  righteousness,  is  the 
test  of  our  being  bom  of  God.  Love  flows  from  a  sense 
of  God's  love  to  ns:  cf.  v.  9  with  ch.  3.  16,  which  v.  9  re- 
sumes; and  V.  13  with  ch.  3.  24,  which  similarly  v.  13  re- 
sumes. At  the  same  time,  v.  7-21  is  connected  with  the 
immediately  preceding  context,  v.  2  setting  forth  Christ's 
incarnation,  the  gi'eat  proof  of  God's  love  (v.  10).  Beloved — 
an  address  appropriate  to  liis  subject,  "love."  loxe— all 
love  Is  from  God  as  its  fountain:  especially  that  embodi- 
ment of  love,  God  manifest  in  the  flesli.  The  Father  also  is 
love  (v.  8).  Tlie  Holy  Ghost  slieds  loveas  its  Rrst  fruit  abi-oad 
in  the  heart,  knoweth  God — spiritually,  experimentally, 
and  habitually.  8.  knowetli  not — Greek  aorist:  not 
only  knoweth  not  now,  but  never  kneiv,  has  not  once  for  all 
known  God.  God  is  love — There  is  no  Greek  article  to 
love,  but  to  God  ;  therefore  we  cannot  translate.  Love  is  God. 
God  is  fundamentally  and  essentially  love  :  not  merely 
is  loiHng,  for  then  John's  argument  would  not  stand;  for 
the  conclusion  from  the  premises  then  would  be  this,  TTiis 
man  is  not  loinng :  God  is  loving ;  therefore  he  knoweth  not 
God  IN  so  FAR  AS  GoD  IS  LOVING;  Still  he  might  know 
Him  in  His  other  attributes.  But  when  we  take  love  as 
God's  essence,  the  argument  is  sound :  This  man  doth  not 
love,  and  therefore  knows  not  love:  God  is  essentially  love, 
therefore  Jie  knoivs  not  God.  9.  toward  us — Greek,  "in  our 
case."  sent — Ghreek,  "hath  sent."  into  the  world— A 
proof  against  Sociniaus,  that  the  Son  existed  before  He 
was  "sent  into  the  world."  Otherwise,  too.  He  could  not 
have  been  our  life  (v.  9),  our  "propitiation"  (v.  10),  or  our 
"Saviour"  (v.  14).  It  is  the  grand  proof  of  God's  love.  His 
h.aving  sent  His  only-begoUen  Son,  that  we  might  live  through 
Him,  who  is  the  Life,  and  who  has  redeemed  our  forfeited 
life;  and  it  is  also  the  grand  motive  to  our  mutual  love. 
10.  Herein  is  love — love  in  the  abstract;  Love,  in  its 
highest  ideal,  is  herein.  The  love  was  all  on  God's  side, 
none  on  ours,  not  that  we  loved  God — though  so  alto- 
gether worthy  of  love,  he  loved  us — though  so  altogether 
unworthy  of  love.  The  Greek  aorist  expresses.  Not  thot 
we  did  any  act  of  love  at  any  time  to  God,  but  that  He  did 
the  act  of  love  to  us  in  sending  Christ.  11.  God's  love  to 
us  is  tlie  grand  motive  for  our  love  to  one  another  (ch.  3. 
16).  if— as  we  all  admit  as  a  fact,  -we  .  .  ,  also — as  being 
bom  of  God,  and  therefore  resembling  our  Father  who  is 
love.  In  proportion  as  we  appreciate  God's  love  to  us, 
we  love  Him  and  also  the  brethren,  the  children  (by  re- 
generation) of  the  same  God,  the  representatives  of 
the  unseen  God.  1!8.  God,  whom  no  man  hath  seen  at 
any  time,  hath  appointed  His  children  as  the  visible 
recipients  of  our  outward  kindness  which  flows  from 
love  to  Himself,  "whom  not  having  seen,  we  love,"  cf, 
note,  v.  11,  19,  20.  Thus  v.  12  explains  why,  iitstead'(in 
V.  11)  of  saying,  "If  God  so  loved  us,  we  ought  also  to  love 
God,"  he  said,  ""We  ought  also  to  love  one  aruther."  If 
we  love  one  another,  God  dwelleth  in  us — for  God  is 
love;  and  it  must  have  been  from  Him  dwelling  in  us  that 
we  drew  the  real  love  we  bear  to  the  brethren  (v.  8, 16). 
John  discusses  this,  v.  13-16.  his  love— rather,  "the  love 
of  (i.  e.,  to)  Him"  (ch.  2.  5),  evinced  by  our  love  to  Hi« 
I'epresentatives,  our  brethren,  is  pei-fected  in  ns — John 
discusses  this,  v.  17-19.  Cf.  ch.  2.  5,  "Is  perfected,"  i.  e.,  at- 
tains its  proper  maturity.  13.  "Herein."  The  token 
vouchsafed  to  us  of  God's  dwelling  (Greek,  "abide")  in  ns. 
thougli  we  see  Him  not,  is  this,  that  He  hath  given  us  "  of 
His  Spirit"  (ch.  3.  24).  Where  the  Spirit  of  God  is,  there 
God  is.  One  Spirit  dwells  in  the  Church:  each  believe? 
receives  a  measure  "of"  that  Spirit  in  the  proportion 
God  thinks  fit.  Love  is  His  first  fruit  (Galatians  5. 22).  In 
Jesus  alone  the  Spirit  dwelt  without  measure  (John  3. 34), 
14.  And  w^e— Primarily,  we  apostles,  Christ's  appointed 
eye-witnesses  to  testify  to  the  facts  concerning  Him.  The 
internal  evidence  of  the  indwelling  Spirit  (v.  13)  is  corrob- 
orated by  the  external  evidence  of  the  eye-witnesses  to 
the  fact  of  the  Father  having  "sent  His  Son  to  be  the  Sa- 
viour of  the  world."  aceik— Greek,  "contemplated;"  "at- 
tentively beheld" (Note,  ch.  1. 1).  sei\t— Greek,  "haihsent:" 
not  an  entirely  past  fact  (aorist),  but  one  of  which  the  ef- 
fects continue  (perfect).    15.  shall  confess— once  for  all; 


The  Apostle  Exhorteth  to  Brotherly  Love. 


1  JOHN    V.      He  who  Loveth  God,  Kerpelh  His  Commandmentt, 


60  the  Greek  aorist  means,    that  Jesus  Is  the  Son  of  God 

—and  therefore  "the  Saviour  of  the  world"  (u.  14).    16. 
And  we— John  and  his  readers  (not  as  v.  14,  the  apostles 
only).    Unowit  and  believed— True  faith,  according  to 
John,  is  a  faith  of  knowledge  and  experience:  true  know- 
ledge is  a  knowledge  of  faith.    [Luecke.]    to  via— Greek, 
**in  our  case"  (iV^ote,  V.  9).     dwelleth— Greefc,  "abideth." 
Cf.  with  this  verse,  v.  7.     IT,  18.  (Cf.  ch.  3. 19-21.)     our 
love— rather  as  the  Greek,  "love  (in  the  abstract,  the 
principle  of  love  [Alford])  is  made  perfect  (in  its  rela- 
tions) with  us."    Love  dwelling  in  us  advances  to  its  con- 
summation "wUhtis,"  i.  e.,  as  it  is  concerned  with  us:  so 
Greek.    Luke  1.  58,  "Showed  mercy  upon  (lit.,ivith)  her:" 
2  John  2,  "  the  truth  shall  be  with  us  for  ever."    boldness 
— "confidence:"  the  same  Greek  as  ch.  3.  21,  to  which  tliis 
passage  is  parallel.    The  opposite  to  "fear,"  v.  18.    Herein 
is  our  love  perfected,  viz.,  in  God  dwelling  in  us,  and  our 
dwelling  in  God  (v.  16),  involving  as  its  result  "  that  we  can 
have  confidence  (or  boldness)  in  the  day  of  judgment"  (so 
terrible  to  all  other  men,  Acts  24.  25;  Romans  2. 16).    be- 
cause, &c. — The  ground  of  our  "confidence"  is,  "because 
even  as  He  (Christ)  is,  we  also  are  in  this  world"  (and  He 
will  not,  in  that  day,  condemn  those  who  are  like  Him- 
self), i.  e.,  we  are  righteous  as  He  Is  righteous,  especially 
in  respect  to  that  which  is  the  sum  of  righteousness,  love 
(ch.  3. 14).    Christ  is  righteous,  and  love  itself,  in  heaven: 
so  are  we.  His  members,  who  are  still  "in  this  world." 
Our  oneness  with  Him  even  now  in  His  exalted  position 
above  (Ephesians  2.  6),  so  that  all  that  belongs  to  Him  of 
righteousness,  <fec.,  belongs  to  us  also  by  perfect  imputa- 
tion and  progressive  impartation,  is  the  ground  of  our 
love  being  perfected  so  that  we  can  have  confidence  in  the  day 
of  judgment.     We  are  in,  not  of,  this  world.     18.  Fear  has 
no  place  in  love.    Bold  confidence  (v.  17),  based  on  love,  can- 
not coexist  with  fear.    Love,  which,  when  perfected,  gives 
bold  confidence,  casts  out  fear  (cf.  Hebrews  2. 14,  15).     The 
design  of  Christ's  propitiatory  death  was  to  deliver  from 
tYx\&  bondage  oi fear,    but — "nay."    [Alford.]    fear  hath 
torment — Greek,  punishment.    Fear  is  always  revolving 
In  the  mind  the  punishment  deserved.    [Estius.]    Fear, 
by  anticipating  punishment  [through  consciousness  of 
deserving  it],  has  it  even  now,  t.  e.,^,he  foretaste  of  it. 
Perfect  love  is  incompatible  with  such  a  self-punishing 
fear.    Godly  fear  of  offiending  God  is  quite  distinct  from 
slavish  fear  of  consciously-deserved  punishment.     The 
latter /eor  is  natural  to  us  all  until  love  casts  it  out.    "Men's 
states  vary:  one  is  without  fear  and  love;  another,  with 
fear  without  love;  another,  with  fear  and  love;  another, 
without  fear  with  love."    [Bengkl.]    19.  him— Omitted 
In  the  oldest  MSS.    Translate,  "We  (emphatical:  we  on 
our  part)  love  (in  general:  love  alike  Him,  and  the  breth- 
ren, and  our  fellow-men),  because  He  (emphatical:  an- 
swering to  "we;"  because  it  was  He  who)  first  loved  us  in 
sending  His  Son  (Greek  aorist  of  a  definite  act  at  a  point 
of  time).    He  was  the  first  to  love  us:  this  thought  ought 
to  create  in  us  love  casting  out  fear  {v.  18).    20.  loveth  not 
.  .  .  brother  -whom  he  hath  seen,  ho^v  can  he  love 
God  vf hoin  he  hath  not  seen— It  is  easier  for  us,  influ- 
enced as  we  are  here  by  sense,  to  direct  love  towards  one 
within  the  range  of  our  senses  than  towards  One  unseen, 
appreciable  only  by  faith.    "  Nature  Is  prior  to  grace ;  and 
we  by  nature  love  things  seen,  before  we  love  things  un- 
seen."   [Estius.]    The  eyes  are  our  leaders  in  love.    "See- 
ing is  an  incentive  to  love."    [CEcumenius.]    If  we  do 
not  love  the  brethren,  the  visible  representatives  of  God, 
how  can  we  love  God,  the  invisible  One,  whose  children 
they  are9    The  true  ideal  of  man,  lost  in  Adam,  is  realized 
In  Christ,  in  whom  God  is  revealed  as  He  is,  and  man  as 
he  ought  to  be.    Thus,  by  faith  in  Christ,  we  learn  to  love 
both  the  true  God,  and  the  true  man,  and  so  to  love  the 
brethren  as  bearing  His  image,    hath  seen— and  contin- 
ually sees.     ai.  Besides  the  argument  (v.  20)  from  the 
common  feeling  of  men,  he  here  adds  a  stronger  one  from 
Ood's  express  commandment  (Matthew  22.  39).     He  who 
loves,  will  do  what  the  object  of  his  love  wishes,    he  who 
loveth  God— he  who  wishes  to  be  regarded  by  God  as 
loving  Him. 


CHAPTER    V. 

Ver.  1-21.  Who  are  the  Brethren  Especially  to  bs 
Loved  (ch,  4.  21);  Obedience,  the  Test  of  Love,  Easy 
throttgh  Faith,  which  Overcomes  the  World.  Last 
Portion  of  the  Epistle.  The  Spirit's  Witness  to  thk 
Believer's  Spiritual  Life,  Truths  Repeated  at  the 
Close:  *'arewell  Warning.  1.  Reason  why  our 
"  brother"  (ch,  4.  21)  is  entitled  to  such  love,  viz.,  hecanse 
he  Is  "  born  (begotten)  of  God  :"  so  that  if  we  want  to  show 
our  love  to  God,  we  must  show  it  to  God's  visible  repre- 
sentative. Whosoever— Greefc,  "Every  one  that."  He 
could  not  be  our  "Jesus"  (God-Saviour)  unless  He  were 
"  the  Christ ;"  for  He  could  not  reveal  the  way  of  salvation, 
except  He  were  a  prophet:  He  could  not  work  out  that  sal- 
vation, except  He  were  a  priest:  He  could  not  confer  that 
salvation  upon  us,  except  He  were  a  king:  He  could  not 
be  prophet,  priest,  and  king,  except  He  were  the  Christ. 
[Pearson  on  the  Creed.]  horn— translate,  "begotten,"  as 
in  the  latter  part  of  the  verse,  the  Greek  being  the  same. 
Christ  is  the  "only-begotten  Son"  by  generation;  we  be- 
come begotten  sons  of  God  by  regeneration  and  adoption. 
every  one  that  loveth  him  that  begat— sincerely,  not 
in  mere  profession  (ch.  4. 20).  loveth  him  also  tliat  is  be- 
gotten of  Mm— viz.,  "his  brethren"  (ch.  4.  21).  3.  By- 
Greek,  "In  this."  As  our  love  to  the  brethren  is  the  sign 
and  test  of  our  love  to  God,  so  (John  here  says)  our  love  to 
God  (tested  by  our  "keeping  his  commandments")  is, 
conversely,  the  ground  and  only  true  basis  of  love  to  our 
brother,  we  Unow— John  means  here,  not  the  outward 
criteria  of  genuine  brotherly  love,  but  the  inward  spiritual 
criteria  of  it,  consciousness  of  love  to  God  manifested  in  a 
hearty  keeping  of  His  commandments.  When  we  have 
this  inwardly  and  outwardly  confirmed  love  to  God,  we 
can  know  assuredly  that  we  truly  love  the  children  of  God. 
"Love  to  one's  brother  is  prior,  according  to  the  order  of 
nature  (J\^ote,  ch.  4.  20);  love  to  God  is  so,  according  to 
the  order  of  grace  (ch.  5.  2).  At  one  time  the  former  Is 
more  immediately  known,  at  another  time  the  latter,  ac- 
cording as  the  mind  is  more  engaged  in  human  relations 
or  in  what  concerns  the  Divine  honour."  [Estius.]  John 
shows  what  true  love  is,  viz.,  that  which  is  referred  to  God 
as  its  first  object.  As  previously  John  urged  the  eflfect,  so 
now  he  urges  the  cause.  For  he  wishes  mutual  love  to  be 
so  cultivated  among  us,  as  that  God  should  always  be 
placed  first.  [Calvin.J  3.  this  is— the  love  of  God  con- 
sists in  this,  not  grievous— as  so  many  think  them.  It 
is  "the  way  of  the  transgressor"  that  "is  hard."  What 
makes  them  to  the  regenerate  "not  grievous,"  is  faith 
which  "overcometh  the  world"  (v.  4):  in  proportion  as 
faith  is  strong,  the  grievousness  of  God's  commandments 
to  the  rebellious  flesh  is  overcome.  The  reason  why  be- 
lievers feel  any  degree  of  irksomeness  in  God's  com- 
mandments is,  they  do  not  realize  fully  by  faith  the 
privileges  of  their  spiritual  life.  4.  For—(JVotc,  v.  3.) 
The  reason  why  "His  commandments  are  not  grievous." 
Though  there  is  a  conflict  in  keeping  them,  the  issue  for 
the  whole  body  of  the  regenerate  is  victory  over  every 
opposing  influence;  meanwhile  there  is  a  present  ^01/ to 
each  believer  in  keeping  them  which  makes  them  "not 
grievous."  wliatsoever— Gj-eeA;,  "a«  that  is  begotten  of 
God."  The  neuter  expresses  the  xcnivei-sal  whole,  or  aggre- 
gate of  the  regenerate,  regarded  as  ouo  collective  body 
John  3.  6;  6.37,  39,  'where  Bengel  remarks,  that  in 
Jesus'  discourses,  what  the  Father  has  given  Him  is 
called,  in  the  singular  number  and  neuter  gender,  all 
whatsoever;  tliose  who  come  to  the /Son  are  described  in 
the  masculine  gender  and  plural  number,  they  all,  or  sin- 
gular, every  one.  The  Father  has  given,  as  it  were,  the 
whole  mass  to  the  Son,  that  all  whom  He  gave  may  be 
one  whole:  that  universal  whole  the  Son  singly  evolves, 
intheexeeutionof  the  Divine  plan.'  overcometli— habit- 
ually, the  world— all  that  is  opposed  to  keeping  the 
commandments  of  God,  or  draws  us  oflT  from  God,  in  this 
world,  including  our  corrupt  flesh,  on  which  the  world'* 
blandishments  or  threats  act,  as  also  including  Satan,  the 
prince  of  this  world,    tliis  is  tlie  victory  that  overcometll 

680 


The  Keeping  of  GocCs  Commandments 


1  JOHN  V. 


18  Light,  and  not  Grievoru 


—Greek  aorlst:  "...  that  hath  (already)  overcome  the 
world:"  the  victory  (where  faith  is)  hereby  is  implied  as 
having  been  already  obtained  (ch.  2. 13;  4.4).  5.  Who— 
"  Who"  else  "  but  he  that  believeth  that  Jesus  is  the  Son 
ofGod"—"  the  Christ"  (v.l)?  Confirming,  by  a  triumphant 
question  defying  all  contradiction,  as  an  undeniable  fact, 
V.  4,  that  t?te  victvry  which  overcomes  the  world  is  faith. 
For  it  is  by  believing  that  we  are  made  one  with  J^esas  the 
Son  of  God,  so  that  we  partake  of  His  victory  over  the  world, 
and  have  dwelling  in  us  One  greater  than  he  who  is  in 
the  world  (ch.  4.  4).  "Survey  the  whole  world,  and  show 
me  even  one  of  whom  it  can  be  affirmed  witli  truth  that 
he  overcomes  the  world,  who  is  not  a  Christian,  and  en- 
dowed with  this  faith."  [Episcopius  in  Alford.]  6. 
This— The  Person  mentioned  in  v.  5.  This  Jesus.  l»e  that 
came  by  ^vater  and  Mood— "by  water,"  when  His  min- 
istry was  inaugurated  by  baptism  in  the  Jordan,  and  He 
received  the  Father's  testimony  to  His  Messiahship  and 
Divine  Sonship.  Cf.  v.  5,  "Believeth  that  Jesus  is  the  Son 
of  God,"  with  John  1.33,34,  "The  Spirit  remaining  on 
Him  ...  I  saw  and  bare  record  that  this  is  the  Son  of 
God;"  and  v.  8,  below,  "There  are  three  that  bear  vntness 
In  earth,  the  Spirit,  and  the  water,  and  the  blood."  Cor- 
responding to  this  is  the  baptism  of  water  and  the  Spirit 
which  He  has  Instituted  as  a  standing  seal  and  mean  of 
Initiatory  incorporation  with  Him.  and  blood— He  came 
by  "  the  blood  of  His  cross"  (so  "  by"  Is  used,  Hebrews  9. 
12:  "By,"  i.  e.,  with,  "His  own  blood  He  entered  in  once 
into  the  holy  place"):  a  fact  «ee»i  and  so  solemnly  wtf- 
nessed  to  by  John.  "These  two  past  facts  in  the  Lord's 
life  are  this  abiding  testimony  to  us,  by  virtue  of  the  per- 
manent application  to  us  of  their  cleansing  and  atoning 
power."  Jeaua  Christ— Not  a  mere  appellation,  but  a 
solemn  assertion  of  the  Lord's  Person  and  Messiahship. 
not  ^y— Greek,  "not  IK  </te  water  only,  bnt  in  the  water 
and  IN  (so  oldest  MSS.  add)  the  blood."  As  "  by"  implies 
the  mean  through,  or  with,  yih\c\\.  He  came:  so  "in,"  the 
elen^ent  in  which  He  came.  "  The"  implies  that  the  water 
ani  the  blood  were  sacred  and  well-known  symbols. 
John  Baptist  came  only  baptizing  with  water,  and  there- 
fore was  not  the  Messiah,  Jesus  came  first  to  undergo 
Himself  the  double  baptism  of  water  and  blood,  and  then 
to  baptize  us  with  the  Spirit-cleansing,  of  which  water  is 
the  sacramental  seal,  and  with  His  atoning  blood,  tlie 
efficacy  of  which,  once-for-all  shed,  is  perpetual  in  the 
Church;  and  therefore  is  the  Messiah.  It  was  His  shed 
blood  which  first  gave  water-baptism  its  spiritual  signifl- 
cancy.  We  are  baptized  into  His  death:  the  grand  point 
of  union  between  us  and  Him,  and,  tl)rough  Him,  be- 
tween us  and  God.  it  i»  the  Spirit,  &c.—the  Holy  Spirit 
Is  an  additional  witness  (cf.  v.  7),  besides  the  water  and 
the  blood,  to  Jesus'  Sonship  and  Messiahship.  The  Spirit 
attested  these  truths  at  Jesus'  baptism  by  descending  on 
Him,  and  throughout  His  ministry  by  enabling  Him  to 
speak  and  do  what  man  never  before  or  since  has  spoken 
or  done;  arid  "it  is  the  Spirit  that  beareth  witness"  of 
Christ,  now  permanently  in  the  Church  :  both  in  the  in- 
spired New  Testament  Scriptures,  and  in  the  hearts  of 
believers,  and  in  the  spiritual  reception  of  baptism  and 
the  Lord's  Supper,  because  the  Spirit  is  truth — It  is 
His  essential  <rw<7»  which  gives  His  witness  such  infalli- 
ble authority.  7.  three— two  or  three  witnesses  were  re- 
quired by  law  to  constitute  adequate  testimony.  The 
only  Greek  MSS.  in  any  form  which  support  the  words, 
"in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 
and  these  three  are  one;  and  there  are  three  that  bear 
witness  in  earth,"  are  the  Montfortianus  of  Dublin, 
copied  evidently  from  the  modern  Latin  Vulgate;  the 
Ravianus,  copied  from  the  Complutensian  Polyglot ;  a  MS. 
at  Naples,  with  the  words  added  in  the  margin  by  a  re- 
cent hand;  Ottobonianus,  298,  of  tiie  fifteenth  century, 
the  Greek  of  which  is  a  mere  translation  of  the  accompany- 
ing Latin.  All  the  old  versions  omit  the  words.  The  old- 
est MSS.  of  the  Vulgate  omit  them:  the  earliest  Vulgate 
MS.  which  has  them  being  Wizanburgensis,  99,  of  the 
eighth  century.  A  scholium  quoted  in  Matthsei,  shows 
that  the  words  did  not  arise  from  fraud  ;  for  in  the  words 
lu  all  Greek  MSS.,  "  there  are  three  that  bear  record,"  as 
536 


the  Scholiast  notices,  the  word  "three"  is  masculine,  be- 
cause the  three  things  (the  Spirit,  the  water,  and  the  blood) 
are  symbols  of  the  Trinity.  To  this  Cyprian,  196,  also 
refers,  "Of  the  Father,  Son,  and  Holy  Spirit,  it  is  written, 
'And  these  three  are  one'  (a  unity)."  There  must  be 
some  mystical  truth  Implied  in  using  "three"  (Greek) 
in  the  masciUine,  though  the  antecedents,  "Spirit,  water, 
and  blood,"  are  neuter.  That  the  Trinity  was  the 
truth  meant  is  a  natural  Inference:  the  triad  speci- 
fied pointing  to  a  still  Higher  Trinity;  as  is  plain 
also  from  v.  9,  "the  witness  of  God,"  referring  to  the 
Trinity  alluded  to  in  the  Spirit,  water  and  blood.  It 
M'as  therefore  first  written  as  a  marginal  comment  to 
complete  the  sense  of  the  text,  and  then,  as  early  at 
least  as  the  eighth  century,  was  Introduced  into  the  text 
of  the  Latin  Vulgate.  The  testimony,  however,  could 
only  be  borne  on  earth  to  men,  not  in  heaven.  The 
marginal  comment,  therefore,  that  inserted  "in  heav- 
en," was  inappropriate.  It  is  on  earth  that  the  con- 
text evidently  requires  the  witness  of  the  three,  the 
Spirit,  the  water,  and  the  blood,  to  be  borne:  mystically 
setting  forth  the  Divine  triune  witnesses,  the  Father, 
the  Spirit,  and  the  Son.  Luecke  notices  as  internal 
evidence  against  the  words,  John  never  uses  "  the  Father" 
and  "  the  Word"  as  correlates,  but,  like  other  New  Testa- 
ment writers,  associates  "  the  Son"  with  "  the  Father," 
and  always  refers  "  the  Word"  to  "God"  as  its  correlate, 
not  "  the  Father."  Vigilius,  at  the  end  of  the  fifth  cen- 
tury, is  the  first  who  quotes  the  disputed  words  as  in  tire 
text;  but  no  Greek  MS.  earlier  than  the  fifteenth  is  ex- 
tant with  them.  The  term  "Trinity"  occurs  first  in  the 
third  century  in  TertuI/LIAN,  adversus  Praxean,  3.  8. 
agree  in  one — "tend  unto  one  result;"  their  agreeing 
testimony  to  Jesus'  Sonsliipand  Messiahship  they  give  by 
the  sacramental  grace  in  the  water  of  baptism,  received 
by  the  penitent  believer,  by  the  atoning  efficacy  of  His 
blood,  and  by  the  internal  witness  of  His  Spirit  (v.  10):  an- 
swering to  the  testimony  given  to  Jesus'  Sonship  and 
Messiahship  by  His  baptism.  His  crucifixion,  and  the 
Spirit's  manifestations  in  Him  (Note,  v.  6).  It  was  by  His 
coming  by  water  (i.e..  His  baptism  in  Jordan)  that  Jesus 
was  solemnly  inaugurated  in  office,  and  revealed  Himself 
as  Messiah ;  this  must  have  been  peculiarly  important  in 
John's  estimation,  Avho  was  first  led  to  Christ  by  the  tes- 
timony of  the  Baptist.  By  the  baptism  then  received  by 
Christ,  and  by  His  redeeming  6/ood-shedding,  and  by  that 
which  the  Spirit  of  God,  whose  witness  is  infallible,  has 
effected, and  still  effects,  by  Him,  the  Spirit,  the  water,  and 
the  blood,  unite,  as  the  threefold  witness,  to  verify  His  Di- 
vine Messiahship.  [Neander.J  9.  If,  Ac- We  do  accept 
(and  rightly  so)  the  witness  of  veracious  men,  fallible 
though  they  be,  much  more  ought  we  to  accept  <Ae  infal- 
lible witness  of  God  (the  Father).  "The  testimony  of  the 
Father  is,  as  it  were,  the  basis  of  the  testimony  of  the 
Word  and  of  the  Holy  Spirit;  just  as  the  testimony  otthe 
Spirit  is,  as  it  were,  the  basis  of  the  testimony  of  the  water 
and  the  blood."  [Bengel.]  for— This  principle  applies  in 
the  present  case,  for,  &c.  -which- In  the  oldest  MSS., 
"Because  He  hath  given  testimony  concerning  His  Son." 
What  that  testimony  is  we  find  above  in  v.  1,  5,  "Jesus  is 
the  Christ,  the  Son  of  God;"  and  below  in  v.  10,  11.  10. 
hath  the  -wltnesa- of  God,  by  His  Spir^  (v.  8).  In  him- 
self—God's Spirit  dwelling  in  him  and  witnessing  that 
"Jesus  is  the  Lord,"  "  the  Christ,"  and  "  the  Son  of  God" 
(v.  1,5).  The  witness  of  the  Spirit  in  the  believer  himself 
to  his  own  sonship  is  not  here  expressed,  but  follows  as  a 
consequence  of  believing  the  witness  of  God  to  Jesus'  Di- 
vine Sonship.  bellevetii  not  God — credits  not  His  wit' 
ness.  made  him  a  liar- a  consequence  which  many  who 
virtually,  or  even  avowedly,  do  not  believe,  may  well 
startle  back  from  as  fearful  blasphemy  and  presumption 
(ch.  1,10).  believeth  not  the  recovil— Greek,  "believeth 
not  IN  the  record,  or  witness."  Refusal  to  credit  God's  tes- 
timony ("  believeth  not  God")  is  involved  in  refusal  to  be- 
lieve IN  (to  rest  one's  trust  in)  Jesus  Christ,  the  object  of 
God's  record  or  testimony.  "  Divine /ai<7i  is  an  assent  unto 
something  as  credible  upon  the  testimony  of  God.  This 
is  the  highest  kind  of  faith;  because  the  object  hath  the 


Jenm,  the  Son  of  God,  able  to  Serve  ««, 


1  JOHN  V. 


and  to  Hear  our  Prayers  for  Ourselves. 


highest  credibility,  because  grounded  upon  the  testimony 
of  God,  which  is  Infallible."  [Pearson  on  Creed.]  "The 
authority  on  which  we  believe  Is  Divine;  the  doctrine 
which  we  follow  is  Divine."  [Leo.]  g&vc— Greek,  "hath 
testified,  and  now  testifies."  of— concerning.  11.  hatU 
gi-ven— Greek  aorlst:  "Gave"  once  for  all.  Not  only 
** promised"  it.  life  Is  in  hla  Son — essentially  (John  1.4; 
U.  25;  14.  6);  bodily  (Colossians  2.9);  operatively  (2  Tim- 
othy 1. 10).  [Lange  in  Ai-FORD.]  It  is  in  the  second  Adam, 
the  Ron  of  God,  that  this  life  is  secured  to  us,  which,  if 
left  to  depend  on  us,  we  should  lose,  like  the  first  Adam. 

12.  the  Son  .  .  .  Ufe— Greek,  "the  life."  Bengel  re- 
marks, The  verse  has  two  clauses :  in  the  former  the  Son 
is  mentioned  witiiout  the  addition  "of  God,"  for  believers 
know  the  8o7i:  in  the  second  clause  the  addition  "of  God" 
is  made,  that  unbelievers  may  know  thereby  what  a  se- 
rious thing  it  is  not  to  have  Him.  In  the  former  clause 
"has"  bears  the  emphasis;  in  the  second,  life.  To  have 
the  8on  is  to  be  able  to  say  as  the  bride,  "I  am  my  Be- 
loved's, and  m}/  Beloved  is  mine."  Faith  is  the  mean 
whereby  tlie  regenerate  have  Christ  as  a  present  posses- 
sion, and  in  having  Him  have  life  in  its  germ  and  reality 
now,  and  shall  have  life  in  its  fully-developed  manifesta- 
tion liereafter.  £XernaJi)/ehereis(l.)mrtiai,  andisanearn- 
estof  that  which  is  to  follow ;  in  tiie  intermediate  state  (2.) 
partial,  belonging  but  to  a  part  of  a  man,  thougli  tliat  is 
his  nobler  part,  the  soul  separated  from  the  body;  at  and 
after  the  resurrection  (S.) pcr/ectional.  This  li/e  is  notonly 
natural,  consisting  of  the  union  of  the  soul  and  the  body 
(as  that  of  the  reprobate  in  eternal  pain,  which  ought  to 
be  termed  death  eternal,  not  li/e),  but  also  spiritual,  the 
union  of  the  soul  to  God,  and  suprcmclj'  blessed  for  ever 
(for  li/e  is  another  term  for  happiness).  [Pearson  on  Creed.] 

13.  These  things — This  Epistle.  He,  towards  the  close 
of  his  Gospel  (John  20.30,  31),  wrote  similarly,  stating  his 
purpose  in  having  written.  In  ch.  1.4  he  states  the  ob- 
ject of  liis  writing  this  Epistle  to  be,  "  that  your  joy  may 
be  full."  To  "know  that  we  have  eternal  li/e"  is  the  sure 
way  to  "joy  in  God."  13.  Tiie  oldest  MSS.  and  versions 
read,  "These  things  have  I  written  unto  you  [omitting 
that  believe  on  the  name  o/the  Son  o/  God]  that  ye  may  know 
that  ye  have  eternal  life  (cf.  v.  11),  those  (of  you  I  mean) 
WHO  believe  (not  as  English  Version  reads,  and  that  ye  m,ay 
believe)  on  the  name  of  the  Son  of  God."  English  Version, 
In  the  latter  clause,  will  mean,  "  that  ye  may  continue  to 
believe,"  &c.  (cf.  v.  12).  14.  the  confidence — "boldness" 
(ch.  4. 17)  in  prayer,  which  results  from  knowing  that  we 
have  eternal  li/e  (v.  13 ;  cli.  3. 19-22).  according  to  his  -ivill 
—which  is  the  believer's  will,  and  which  is  therefore  no 
restraint  to  his  prayers.  In  so  far  as  God's  will  is  not  our 
will,  we  are  not  abiding  in  faith,  and  our  prayers  are  not 
accepted.  Alford  well  says.  If  we  knew  God's  will  thor- 
oughly, and  submitted  to  it  heartily,  it  would  be  impossi- 
ble for  us  to  ask  anything  for  the  spirit  or  for  the  body 
which  He  should  not  perform;  it  is  this  ideal  state  which 
the  apostle  has  in  view.  It  is  the  Spirit  who  teaches  us  in- 
wardly, and  Himself  In  us  asks  according  to  the  will  of 
God.  15.  Hear— Greek,  "  that  He  heareth  us."  -^T-e  have 
the  petitions  that  ^ve  desired  of  lilm — ive  have,  as  present 
possessions,  everything  whatsoever  tve  desired  (asked)/rom 
Him.  Not  one  of  omv past  prayers  offered  in  faith,  accord- 
ing to  His  will,  is  lost.  Like  Hannali,  we  can  rejoice  over 
them  as  granted  even  before  the  event;  and  can  recognize 
the  event  when  it  comes  to  pass,  as  not  from  chance,  but 
obtained  by  our  past  praj'ers.  Cf.  also  Jehoshaphat's  be- 
lieving confidence  in  tlie  issue  of  his  prayers,  so  much  so 
that  he  appointed  singers  to  praise  the  Lord  beforehand. 
10.  If  any  .  ,  .  see — on  any  particular  occasion ;  Greek 
aorlst.  his  brother— a  fellow-Christian,  sinning— in  the 
act  of  sinning,  and  continuing  in  the  sin:  present,  not 
unto  death— provided  that  it  is  not  unto  death,  he  shall 
give — The  asker  shall  be  the  means,  by  his  Intercessory 
prayer,  of  God  giving  life  to  the  sinning  brother.  Kindly 
reproof  ought  to  accompany  his  intercessions.  Li/e  wna 
In  process  of  being  forfeited  by  the  sinning  brother, 
when  the  believer's  intercession  obtained  its  restoration. 
for  them— Resuming  the  proviso  put  forth  in  the  begin- 
ning of  the  verse,  "  Provided  that  the  sin  is  not  unto 


death."  "Shall  give  life,"  I  say,  to,  i.  e.,  obtain  life  "/or 
(In  the  case  of)  them  that  sin  not  unto  death."  I  do  not 
say  that  he  shall  pray  for  it— The  Greek  for  "pray" 
means  a  request  as  of  one  on  an  equality,  or  at  least  on 
terms  of  familiarity,  with  liim  from  whom  the  favour  Is 
sought.  "The  Christian  intercessor  for  his  brethren,  St. 
John  declares,  shall  not  assume  the  authority  which 
would  be  Implied  in  making  request  for  a  sinner  whohas 
sinned  the  sin  unto  death  (1  Samuel  15.35;  16.1;  Mark  3. 
29),  that  it  might  be  forgiven  him."  [Trench,  Synonyms 
o/  New  Testament.]  Cf.  Deuteronomy  3.  26.  Greek  "ask" 
implies  the  humble  petition  of  an  inferior;  so  that  our 
Lord  never  uses  it,  but  alwaj's  uses  {Greek)  "request." 
Martha,  from  ignorance,  once  uses  "ask"  in  His  case 
(John  11.22).  "Asking"  for  a  brother  sinning  not  unto 
death,  is  a  humble  petition  in  consonance  with  God's  will. 
To  "request"  for  a  sin  unto  death  [intercede,  as  it  were, 
authoritatively  /or  it,  as  though  we  Avere  more  merciful 
than  God]  would  savour  of  presumption;  prescribing  to 
God  in  a  matter  which  lies  out  of  the  bounds  of  our  broth- 
erly yearning  (because  one  sinning  unto  death  would 
thereby  be  demonstrated  not  to  be,  nor  ever  to  have  been, 
truly  a  brother,  ch.  2. 19),  how  He  shall  inflict  and  with- 
hold His  righteous  judgments.  Je§u8  Himself  inter- 
cedes, not  for  the  world  which  hardens  itself  in  unbelief, 
but  for  those  given  to  Him  out  of  the  Avorld.  17.  "  Every 
unrighteousness  (even  that  of  believers,  cf,  ch.  1.  9;  3.  4. 
Every  coming  short  o(right)  is  sin  ;"  (but)  not  every  sin  is 
the  sin  unto  death,  and  there  is  a  sin  not  unto  death — 
in  the  case  of  which,  therefore,  believers  may  intercede. 
Death  and  li/e  stand  in  correlative  opposition  (v.  11-13). 
The  sin  unto  death  must  be  one  tending  "  towards"  (so  the 
Greek),  and  so  resulting  in,  death.  Alforb  makes  it  to 
be  an  appreciable  act  of  sin,  viz.,  the  denying  Jesus  to  be 
the  Christ,  the  Son  o/  God  (in  contrast  to  confess  this  truth, 
V.  1,  5),  ch.  2.  19,  22;  4.  2,  3;  5.  10.  Such  wilful  deniers  of 
Clirist  are  not  to  be  received  into  one's  house,  or  wished 
"God  speed."  Still,  I  think  with  Bengel,  not  merely 
the  act,  but  also  the  state  of  apostasy  accompanying  the 
act,  is  included— a  "state  of  soul  in  wliich  faith,  love,  and 
hope,  in  short,  the  new  life,  is  extinguished.  The  chief 
commandment  is  /aith  and  love.  Therefore,  the  chief  sin 
is  that  by  which  faith  and  love  are  destroyed.  In  the, 
former  case  is  ii/e;  in  the  latter,  dea^ft.  As  long  as  It  is 
not  evident  (iVo^e,  'see,'  v.  16)  that  it  is  a  sin  unto  death,  it 
is  lawful  to  pray.  But  when  it  is  deliberate  rejection  of 
grace,  and  the  man  puts  from  him  life  thereby,  how  can 
others  procure  for  him  life  ?"  Contrast  James  5. 14-18.  Cf. 
Matthew  12.  31,  32  as  to  the  wilful  rejection  of  Christ,  and 
resistance  to  the  Holy  Ghost's  plain  testimony  to  Him  as 
the  Divine  Messiah.  Jesus,  on  the  cross,  pleaded  only  for 
those  who  knew  not  tv?iat  they  were  doing  in  crucifying 
Him,  not  for  those  wilfully  resisting  grace  and  know- 
ledge. If  we  pray /or  the  impenitent,  it  must  be  with 
humble  reference  of  the  matter  to  God's  will,  not  with 
the  intercessory  request  which  we  should  offer  for  a 
brother  when  erring.  18.  (Ch.  3. 9.)  We  hnow— Thrice  re- 
peated emphatically,  to  enforce  the  three  truths  which  the 
words  preface,  as  matters  of  the  brethren's  Joint  experi- 
mental knowledge.  This  v.  18  warns  against  abusing  v. 
16, 17,  as  warranting  carnal  securltj%  ^vhosoever- CrceJfc, 
"  every  one  who,"  &c.  Not  only  advanced  believers,  but 
every  0776  who  is  born  again,  "sinneth  not."  he  that  Is 
begotten— GrecA  aorlst,  "has  been  (once  for  all  In  past 
time)  begotten  of  God ;"  in  the  beginning  of  the  verse  it  is 
perfect.  "Is  begotten,"  or  "born,"  as  a  eon<mKin(7 state. 
keepeth  hlntself — The  Vulgate  tra7\slatcs,  "The  having 
been  begotten  of  God  keepeth  him"  (so  one  of  the  oldest 
MSS.  reads):  so  Alford.  Lit.,  "He  having  been  begotten 
of  God  (nominative  pendent),  it  (the  Divine  generation 
implied  in  the  nominative)  keepeth  him."  So  ch.  .9.  9, 
"Ills  seed  remalneth  In  him."  Still,  in  English  Versio7i 
reading,  God's  working  by  His  Spirit  Inwardly,  and  man's 
working  under  the  power  of  that  Spirit  as  a  responsible 
agent,  is  what  often  occurs  elsewhere.  That  God  must 
keep  us,  if  we  are  to  keep  ourselves  from  evil,  is  certain.  CI. 
John  17.  15  especially  with  this  verse,  that  ■tvicked  one 
tonch«th  hitn  not— so  as  to  hurt  him.    In  so  far  as  he 

537 


Introduction.  2  JOHN.  Introduction. 

realizes  his  regeneration-life,  the  prince  of  this  world  the  Father),  and  eternaHlfe— Predicated  of  the  Son  of 
fiaih  nothing  in  him  to  fasten  his  deadly  temptations  on,  as  God ;  Alford  wrongly  says.  He  was  the  life,  but  not  eter- 
in  Christ's  own  case.  His  Divine  regeneration  has  sev-  7ial  life.  The  Father  is  Indeed  eternal  life  as  its  source,  but 
ered  once  for  all  his  connection  with  the  prince  of  this  the  Son  also  is  that  eternal  life  manifested,  as  the  very  pas- 
world.  19.  world  lleth  In  wicltedness— rather,  "  lieth  sage  (ch.  1.  2)  which  Alford  quotes,  proves  against  hira. 
In  the  wicked  one,"  as  the  Greek  is  translated  v.  18 ;  ch.  2. 13,  Cf.  also  v.  11, 13.  Plainly  it  is  as  the  Mediator  of  eternai. 
14*  cf.  ch.  4. 4;  John  17. 14, 15.  The  world  lieth  in  the  power  life  to  us  that  Christ  is  here  contemplated.  The  Greek  is, 
of* and  abiding  in,  the  wicked  one,  as  the  resting-place  "The  true  God  and  eternal  life  is  this"  Jesus  Christ,  i.e., 
and  lord  of  his  slaves ;  cf,  "  abideth  in  death,"  ch.  3.  14 ;  In  believing  in  Him  we  believe  in  the  true  God,  and  have 
contrast  v.  20,  "  We  are  in  Him  that  is  true."  Whilst  the  eternal  life.  The  Son  is  called  "  He  that  is  true,"  Reve- 
believer  has  been  delivered  out  of  his  power,  the  whole  lation  3. 7,  as  here.  This  naturally  prepares  the  way  for 
world  iie^A  helpless  and  motionless  still  in  it,  just  as  it  warning  against /aiae  gods  (r.  21).  Jesus  Christ  is  the  only 
was ;  including  the  wise,  great,  respectable,  and  all  who  "  express  image  of  God's  person"  which  is  sanctioned,  the 
are  not  by  vital  union  in  Christ.  30.  Summary  of  our  only  true  visible  manifestation  of  God.  All  other  repre- 
Christlan  privileges,  la  come  — is  present,  having  come,  sen tations  of  God  are  forbidden  as  idois.  Thus  the  Epistle 
"He  is  here— all  is  full  of  Him— His  incarnation,  work,  closes  as  it  began  (ch.  1. 1,  2).  21.  Affectionate  parting 
and  abiding  presence.  Is  to  us  a  living  fact."  [Alford.]  caution,  from  idol»— Christians  were  then  everywhere 
given  us  an  understanding— Christ's  office  is  to  give  the  surrounded  by  idolaters,  with  whom  it  was  impossible  to 
inner  spiritual  understanding  to  discern  the  things  of  avoid  intercourse.  Hence  the  need  of  being  on  their  guard 
God.  tUat  we  may  know— Some  oldest  MSS.  read,  "(So)  against  any  even  indirect  compromise  or  act  of  commu- 
that  we  know."  lilm  tliat  Is  true  — God,  as  opposed  to  uion  with  idolatry.  Some  at  Pergamos,  in  the  region 
every  kind  of  idol  or  false  god  (v.  21).  Josus,  by  virtue  of  whence  John  wrote,  fell  into  the  snare  of  eating  things 
His  oneness  with  God,  is  also  "He  that  is  true"  (Revela-  sacrificed  to  idols.  The  moment  we  cease  to  abide  "in 
tion  3. 7).  evenr-"  we  are  in  the  true"  God,  by  virtue  of  being  Him  that  is  true  (by  abiding)  in  Jesus  Christ,"  we  become 
"inHisSon  Jesus  Cfhrist."  TWs  Is  the  true  God— "r;!^  partof"  the  world  that  lieth  in  the  wicked  one,"  given  up 
Jesus  Christ  (the  last-named  Person)  is  the  true  God"  to  spiritual,  U  not  in  all  Tpl&ces  literal,  idolatry  (Ephesi&na 
(identifying  Him  thus  with  the  Father  in  His  attribute,  5.  5;  Colossians  3.  5). 
"  the  only  true  God,"  John  17.  3,  primarily  attributed  to 


THE  SECOND  EPISTLE  GENERAL  OF 

JOHN. 

INTRODUCTION  TO  THE  SECOND  AND  THIRD  EPISTLES. 

A  trxHENTiciTY.— That  these  two  Epistles  were  written  by  the  same  author  appears  from  their  similarity  of  tone, 
style,  and  sentiments.  That  John,  the  beloved  disciple,  was  the  author  of  the  Second  and  Third  Epistles,  as  of  the 
ii'irst  Epistle,  appears  from  Iren^us,  Adve7-sus  Hcerescs,  1. 16.  3,  who  quotes  2  John  10. 11 ;  and  in  3. 16. 8,  he  quotes  2  John 
7,  mistaking  it,  however,  as  if  occurring  in  1  John.  Clement  of  Alexandria  (a.  d.  192),  Stromata,  2.  66,  Implies  his 
knowledge  of  other  Epistles  of  John  besides  the  First  Epistle ;  and  In  fragments  of  his  Adumbrations  (p.  1011),  he  says, 
"John's  Second  Epistle  which  was  written  to  the  virgins  {Greek  parthenous  ;  perhaps  Parlhos  is  what  •<^as  meant)  Is 
the  simplest;  but  it  was  written  to  a  certain  Babylonian  named  the  Elect  lady."  Dionysius  of  Alexandria  (in 
EvSEBivs,  Ecclesiastical  History,  7.25)  observes  that  John  never  names  himself  in  his  Epistles,  "not  even  in  the 
Second  and  Third  Epistles,  although  they  are  short  Epistles,  but  simply  calls  himself  the  presbyter,"  a  confutation 
of  those  who  think  John  the  apostle  distinct  from  John  the  presbyter.  Alexander  of  Alexandria  cites  2  John  IOl 
11,  as  John's  (Socrates,  Historia  Ecclesiastica,  1.  6).  Cyprian,  De  Hcereticis  Baptizandis,  in  referring  to  the  bishops  at 
the  Council  of  Carthage,  says,  "John  the  apostle,  in  His  Epistle,  has  said.  If  any  come  to  you"  (2  John  10.) ;  so  that 
this  Epistle,  and  therefore  its  twin  sister,  3  John,  was  recognized  as  apostolic  in  the  North  African  Church,  'rii» 
MuRATORi  fragment  is  ambiguous.  The  Second  and  Third  Epistles  were  not  in  the  Peschito  or  old  (SyWac  version ; 
and  CosMAa  Indicopleustes  in  the  sixth  century  says,  that  in  his  time  the  Syriac  Church  only  acknowledged  three 
out  of  the  Catholic  Epistles,  1  Peter,  1  John,  and  James.  But  Ephrem  Syrus  quotes  the  Second  Epistle  of  John. 
Etjsebitjs  {Ecclesiastical  History)  reckons  both  Epistles  among  the  Antilegomena  or  controverted  Scriptures,  ao  distin- 
guished from  the  Homologoumena  or  universally  acknowledged  from  the  first.  Still  his  own  opinion  was  that  the  two 
minor  Epistles  were  genuine,  remarking,  as  he  does  in  Demonstratio  Evangelica,  3.  5,  that  in  John's  "Epistles"  he 
does  not  mention  his  own  name,  nor  call  himself  an  apostle  or  evangelist,  but  an  "elder"  (2  John  1.;  3  John  1.) 
Origen  (in  Eusebitjs,  Ecclesiastical  History,  6.  25)  mentions  the  Second  and  Third  Epistles,  but  adds,  "not  ai?  admit 
[Implying  that  mo«< authorities  do]  their  genuineness."  Jerome  {De  Vir is  Illustribus,  9)  raentions  the  two  latter  Epistles 
as  attributed  to  John  the  presbyter,  whose  sepulchre  was  shown  among  the  Ephesians  in  his  day.  But  the  desig- 
nation "elder"  was  used  of  the  apostles  by  others  (e.  g.,  Papias,  in  Eusebitjs,  Ecclesiastical  History,  3.  39),  and  is  used 
by  St,  Peter,  an  apostle,  of  himself  (1  Peter  5, 1).  Why,  then,  should  not  John  also  use  this  designation  of  himself,  in 
consonance  with  the  humility  which  leads  him  not  to  name  himself  or  his  apostleship  even  in  the  First  Epistle? 
The  Antilegomena  were  generally  recognized  as  canonical  soon  after  the  Council  of  Nice  (a.  d.  325).  Thus  Cyril  of 
Jerusalem,  a,  d,  349,  enumerates  fourteen  Epistles  of  Paul,  and  seven  Catholic  Epistles,  So  Gregory  of  Nazian- 
ZEN,  in  A,  d,  389,  The  Councils  of  Hippo,  393,  and  Carthage,  397,  adopted  a  catalogue  of  New  Testament  books  exactly 
agreeing  with  our  canon.  So  our  oldest  extant  CrreeA;MSS.  The  Second  and  Third  Epistles  of  John,  from  theirbrevity 
(which  Origen  notices),  and  the  private  nature  of  their  contents,  were  less  generally  read  in  the  earliest  Christian 
assemblies,  and  were  also  less  quoted  by  the  Fathers;  hence  arose  their  non-universal  recognition  at  the  first.  Their 
private  nature  makes  them  the  less  likely  to  be  spurious,  for  there  seems  no  purpose  in  their  forgery.  The  style  and 
colouring  too  accord  with  the  style  of  the  First  Epistle. 

To  WHOM  ADDBESSED.— The  Third  Epistle  Is  directed  to  Galas  or  Cains ;  whether  Gains  of  Macedonia  (Acts  19. 29), 
538 


The  Elect  Lady  Exhorted  to 


2  JOHN. 


Persevere  in  Christian  Love  and  Belief, 


or  Gaiusof  Corinth  (Romans  16.23;  1  Corinthians  1. 14),  or  Gains  of  Derbe  (Acts  20.  4),  it  is  hard  to  decide.  Mili. 
believes  Gains,  bishop  of  Pergaraos  (Apostolic  OonstiUUions,  7.  40),  to  be  the  person  addressed  in  3  John. 

The  address  of  the  Second  Epistle  is  more  disputed.  It  opens,  "The  Elder  unto  the  J^iec^  lady."  And  it  closes, 
"The  cliildren  of  tlay  elect  sister  greet  thee."  Now,  1  Peter  1. 1,  2,  addresses  the  elect  in  Asia,  Ac,  and  closes  (1  Peter  5. 
13),  "The  Church  tliat  is  at  Babylon,  elected  together  with  you,  saluteth  you."  Putting  together  these  facts,  with  the 
quotations  (above)  from  Clement  of  Alexandria,  and  the  fact  that  the  word  "  Church"  comes  from  a  Greek  word 
(liyrialse)  cognate  to  the  Greek  for  "  lady"  (liyria,  belonging  to  the  Lord,  Icyrios),  Wordsworth's  view  is  probable.  As 
Peter  in  Babylon  liad  sent  tlie  salutations  of  the  elect  Church  in  the  then  Parthian  (see  above  on  Clement  of  Alex- 
andria) Babylon  to  her  elect  sister  in  Asia,  so  John,  tlie  metropolitan  president  of  the  elect  Church  in  Asia,  writes 
to  the  elect  lady,  i.  e,.  Church,  in  Babylon.  Neander,  Alford,  &c.,  think  the  Greek  kyria  not  to  mean  "lady,"  but  to 
be  her  proper  name  ;  and  that  she  had  a  "  sister,  a  Christian  matron,"  then  with  John. 

Date  and  place  of  writing.— Eusebius  (Ecclesiastical  Histoi~y,  3.  25)  relates  that  John,  after  the  death  of  Dorai- 
tian,  returned  from  his  exile  in  Patraos  to  Epliesus,  and  went  on  missionary  tours  into  the  heathen  regions  around, 
and  also  made  visitations  of  tlie  churches  around,  and  ordained  bishops  and  clergy.  Such  journeys  are  mentioned, 
2  John  12;  3  John  10, 14.  If  EusEBius  be  right,  botii  Epistles  must  have  been  written  after  the  Apocalypse,  in  his  old 
age,  which  liarmonizes  witli  the  tone  of  the  Epistles,  and  in  or  near-Ephesus.  It  was  on  one  of  his  visitation  tours 
that  he  designed  to  rebuke  Diotrephes  (3  John  9, 10). 


Ver.  1-13.  Address:  Greeting:  Thanksgiving  for 
THE  Elect  Lady's  Faithfulness  in  the  Truth:  En- 
joins Love:  Warns  against  Deceivers,  lest  we  Lose 
OUR  Reward  :  Conclusion,  l.  TUe  elder— In  a  familiar 
letter  John  gives  himself  a  less  authoritative  designation 
than  "  apostle ;"  so  1  Peter  5.  1.  lady— Bengel  takes  the 
Greek  as  a  proper  name  Kyria,  answering  to  tlie  Hebrew 
"  Martha."  Being  a  person  of  influence, "  deceivers"  (v.  7) 
were  insinuating  themselves  into  her  family  to  seduce 
her  and  her  children  from  the  faith  [Tirinus],  whence 
John  felt  it  necessary  to  write  a  warning  to  her.  (But  see 
my  Introduction,  and  1  Peter  5. 13.)  A  particular  Church, 
probably  that  at  Babylon,  was  intended.  "Church"  is 
derived  from  Greek  Kuriake,  akin  to  Kuria,  or  Kyria 
here  ;  the  latter  word  among  the  Romans  and  Athenians 
means  the  same  as  ecclesia,  the  term  appropriated  to  des- 
ignate the  Church  assembly,  love  In  tlie  trutli— Cliristian 
love  rests  on  the  Christian  trutli  (u.  3,  end).  Not  merely  "  I 
love  in  truth,"  but "  I  love  in  the  truth."  all— All  Christians 
form  one  fellowship,  rejoicing  in  the  spiritual  prosperity 
of  one  another,  "The  communion  of  love  is  as  wide  as 
the  coramuniou  of  faith."  [Alford.]  3.  For  the  truth's 
Bake- Joined  with  "  I  love,"  v.  1.  "  They  who  love  in  the 
truth,  also  love  on  account  o/the  truth."  d'welletli  In  us, 
and  shall  be  witU  us  for  ever  —  in  consonance  with 
Christ's  promise.  3.  Grace  be  ■with,  you — One  of  the 
oldest  MSS.  and  several  versions  have  "  us"'  for  you.  The 
Greek  is  lit.,  "  Grace  shall  be  with  us,"  i.  e.,  witli  both  you 
and  me.  A  prayer,  however,  is  implied  besides  a  confident 
aflirmation.  grace  .  .  .  mercy  .  .  ,  peace — "Grace"  cov- 
ers the  sins  of  men ;  "  mercy,"  their  miseries,  Grace  must 
first  do  away  with  man's  guilt  before  his  misery  can  be 
relieved  by  mercy.  Therefore  grace  stands  before  inercy. 
Peace  is  the  result  of  both,  and  therefore  stands  third  in 
order.  Casting  all  our  care  on  the  Lord,  with  thanlssgiv- 
ing,  maintains  tills  peace,  the  Lord — The  oldest  MSS. 
and  most  of  the  oldest  versions  omit  "the  Lord."  John 
never  elsewiiere  uses  this  title  in  his  Epistles,  but  "the 
Son  of  God."  In  truth  and  love— The  elemen  t  or  sphere  in 
which  alone  grace,  mercy,  and  peace,  liave  place.  He  men- 
tions truth  '\nv.i;  love,  in  v.  5.  Paul  uses  faith  and  toue; 
for/aii/i  and  iru^A  are  close  akin.  4.  I  found— probably  in 
one  of  ills  missionary  tours  of  superintendence.  See  In- 
troduction, at  the  end,  and  v.  12;  3  John  10. 14.  of  thy  chil- 
dren— some,  in  truth— t.  e.,  in  <7ie  Gospel  truth,  as— even 
as.  "The  Father's  commandment"  is  the  standard  of 
"the  truth."  5.  I  beseech— Rather  (cf.  Note,  1  Jolin  5. 16), 
"  I  request  thee,"  implying  some  degree  of  authority,  not 
.  .  .  ne-«v  commandment— It  was  old  in  that  Christians 
heard  it  from  the  first  in  the  Gospel  preaching;  new,\n 
that  the  Gospel  resited  love  on  the  new  principle  of  filial 
Imitation  of  God  who  first  loved  us,  and  gave  Jesus  to  die 
for  lis ;  and  also  in  that  love  is  now  set  forth  with  greater 
clearness  than  in  the  Old  Testament  dispensation.  Love 
performs  both  tables  of  the  law,  and  is  the  end  of  tlie  law 
and  the  Gospel  alike  (cf.  Note,  1  John  2.  7,  8).  that  we— 
Implying  that  he  already  had  love,  and  urging  lier  to  join 
lilm  in  the  same  Christian  grace.    This  verse  seems  to  me 


to  decide  that  a  Church,  not  an  individual  lady.  Is  meant. 
For  a  man  to  urge  a  woman  ("thee;"  not  thee  and  thy 
children)  that  he  and  she  should  love  one  another,  is  hardly 
like  an  apostolic  precept,  however  pure  may  be  the  love 
enjoined ;  but  all  is  clear  if  "  tlie  lady  "  represent  a  Church. 
6.  "  Love  is  the  fulfilling  of  the  law,"  and  the  fulfilling  of 
the  law  is  the  sure  test  of  love.  This  is  the  command- 
ment—GreeA,  "The  commandment  is  this,"  riz.,  love,  in 
which  all  God's  other  commandments  are  summed  up.  7. 
As  love  and  truth  go  hand  in  hand  (v.  3,  4),  he  feels  it  need- 
ful to  give  warning  against  teachers  of  untruth.  For — 
Giving  the  reason  why  he  dwelt  on  truth  and  on  love, 
which  manifests  itself  in  keeping  God's  commandments 
(v.  6).  many — (1  John  2. 18 ;  4. 1.)  are  entered — The  oldest 
MSS.  read,  "  have  gone  forth,"  viz.,  from  us.  confess  not 
.  .  .  Jesus  ...  in  the  flesh— the  token  of  Antichrist,  ia 
come— Greefc,  "coming."  He  who  denies  Christ's  coming 
in  tiie  fiesh,  denies  the  possibility  ot  the  incarnation;  ho 
who  denies  that  he  has  come,  denies  its  actuality.  Tliey 
denied  tlie  possibility  of  a  Messiali's  appearing,  or  coming, 
in  the  fiesh.  [Neander.]  I  think  the  Greek  present  par- 
ticiple implies  both  the  first  and  the  second  advent  of 
Clirlst.  He  is  often  elsewhere  called  the  Coming  One 
(Greek),  Matthew  11.  3;  Hebrews  10.  37.  The  denial  of  the 
reality  of  His  manifestation  in  the  fiesli,  at  His  first  com- 
ing, and  of  His  personal  advent  again,  constitutes  Anti- 
christ. "The  world  tui~ns  away  from  God  and  Christ, 
busily  intent  upon  its  own  husks ;  but  to  oppose  God  and 
Christ  is  of  the  leaven  of  Satan."  [Bengel.]  This  is  a— 
Greek,  "  This  (such  a  one  as  has  been  just  described)  is  t?ie 
deceiver  and  the  Antichrist."  The  many  who  in  a  degree 
fulfil  the  character,  are  forerunners  of  the  final  personal 
Antichrist,  who  shall  concentrate  in  himself  all  the  fea- 
tures of  previous  Antichristian  sj'sterns.  8.  Look  to 
yourselves  —  amidst  the  widespread  prevalence  of  de- 
ception so  many  being  led  astray.  So  Clirist's  warning, 
Matthew  24.  4,  5,  24,  -we  lose  not  .  .  .  we  receive — The 
oldest  MSS.  and  versions  read,  "That  ye  lose  not,  but  that 
YE  receive."  which  we  have  -wrought— So  one  oldest 
MS.  reads.  Other  very  old  MSS.,  versions,  and  Fathers, 
read,  "  which  ye  have  wrought."  The  we  being  seemingly 
the  more  difficult  reading  is  less  likely  to  have  been  a 
transcriber's  alteration.  Look  that  ye  lose  not  the  be- 
lieving state  of  "truth  and  love,"  which  we  (as  God's 
workmen,  2  Corinthians  6. 1 ;  2  Timothy  2. 15)  were  the  in- 
struments of  working  in  you.  a  full  re^vard — of  grace 
not  of  debt.  I'ully  consummated  glory.  If  "  which  yb 
have  wrought"  be  read  with  very  old  authorities,  the  re- 
ward meant  is,  that  of  their  "work  (of  faith)  and  labour 
of  love."  There  are  degrees  of  heavenly  reward  propor- 
tioned to  the  degrees  of  capability  of  receiving  heavenly 
blessedness.  Each  vessel  of  glory  hanging  on  Jesus  shall 
be  fully  happy.  But  the  larger  the  vessel,  the  greater  will 
be  Its  capacity  for  receiving  heavenly  bliss.  He  wlio  with 
one  pound  made  ten,  received  authority  over  ten  cities. 
He  who  made  five  pounds  received  five  cities;  each  ac- 
cording to  his  capacity  of  rule,  and  in  proportion  to  his 
faithfulness.    Cf.  1  Corinthians  15.41.    "There  is  no  half 

^9 


Oaius  Commended  for  his  Piety, 


3  JOHN. 


and  His  Hospilality  to  True  Preachers. 


reward  of  the  saints.  It  is  eitiier  lost  altogetlier,  or  re- 
ceived in  full;  iu/ull  communiou  with  God."  [Bengei,.] 
Still  no  service  of  minister  or  people  shall  fail  to  receive 
its  reward.  9.  The  loss  (v.  8)  meant  is  here  explained :  the 
not  liaving  God,  which  results  from  abiding  not  in  the  doc- 
trine  of  Christ,  transgressctli— The  oldest  MSS.  and  ver- 
sions read,  "Every  one  who  takes  the  lead;"  lit.,  goes,  or 
leads  on  before ;  of.  John  10. 4, "  He  goeth  before  them  "  (not 
the  same  Greek).  Cf.  3  John  9,  "Loveth  to  have  the  pre- 
eminence." liath  not  God— (1  John  2.  23 ;  5. 15.)  The  second 
"of  Christ"  is  omitted  in  the  oldest  MSS.,  but  is  under- 
stood in  the  sense.  He— Emphatical :  He  and  He  alone, 
10.  If  there  come  any— as  a  teacher  or  brotlier.  The 
Greek  is  indicative,  not  subjunctive;  implying  that  such 
persons  do  actually  come,  and  are  sure  to  come  ;  when  any 
comes,  as  there  will.  True  love  is  combined  with  hearty 
renunciation  and  separation  from  all  that -is  false, 
whether  persons  or  doctrines,  receive  lilm  not  .  .  . 
neitlier  bid  him  God  speed— This  is  notsaid  of  those  who 
were  always  aliens  from  the  Church,  but  of  those  who 
■wish  to  be  esteemed  brethren,  and  subvert  the  true  doc- 
trine. [Gkotius.]  Tlie  greeting  salutation  forbidden  in 
the  case  of  such  a  one  is  that  usual  among  Christian  brethren 
in  those  days,  not  a  mere  formaliLj%  but  a  token  of  Chris- 
tian  brotherhood.  11.  By  wishing  a  false  brother  or  teacher 
"  God  (or  good)  speed,"  you  imply  that  he  is  capable  as 


such  of  good  speed  &nAjoy  (the  lit.  meaning  of  the  Greek), 
and  that  you  wish  him  it  whilst  opposing  Christ;  so  you 
identify  yourself  with  "his  evil  deeds."  The  Greek  ot 
"partaker "is  "having  communion  with."  We  cannot 
have  communion  with  saints  and  with  Antichrist  at  once. 
Here  we  see  John's  naturally  fiery  zeal  directed  to  a  right 
end.  PoiiYCAKP,  the  disciple  of  John,  told  contemporaries 
of  Iren^us,  who  narrates  the  story  on  their  authority, 
that  on  one  occasion  when  John  was  about  to  bathe,  and 
heard  that  Cerinthus,  tlie  heretic,  was  within,  he  retired 
with  abhorrence,  exclaiming,  Surely  the  house  will  fall  in 
ruins  since  the  enemy  of  the  truth  is  there.  1S8.  I  would 
not  write— A  heart  full  of  love  pours  itself  out  more  freely 
face  to  face,  than  by  letter,  paper— made  of  Egyptian 
papyrus.  Pens  were  then  reeds  split.  Ink— made  of  soot 
and  water,  thickened  with  gum.  Parchment  was  used  for 
the  permanent  MSS.  in  which  the  Epistles  were  preserved. 
Writing  tablets  were  used  merely  for  temporary  purposes, 
as  our  slates,  face  to  face — lit.,  "mouth  to  mouth."  fnJl — 
Greek,  "filled  full."  Your  joy  will  be  complete  in  hearing 
from  me  in  person  the  joyful  Gospel  truths  which  I  now 
defer  communicating  till  I  see  you.  On  other  occasions 
his  writing  the  glad  truths  was  for  the  same  purpose.  13. 
Alford  confesses,  The  non-mention  of  the  "lady"  her- 
self here  seems  rather  to  favour  the  hypothesis  that  a 
Church  is  meant. 


THE  THIRD  EPISTLE  OF 

JOHN. 


Ver.  1-14.  Address:  Wish  for  Gaius'  Prosperity: 
Joy  at  his  Walking  in  the  Truth.  His  Hospital- 
ity TO  THE  Brethren  and  Strangers  the  Fruit  of 
Love.  Diotrephes'  Opposition  and  Ambition.  Praise 
OF  Demetrius.  Conclusion.  1.  I— Emphatical :  I  per- 
sonally, for  my  part.  On  Gaius  or  Caius,  see  Tniroduciion 
before  Second  Epistle,  love  in  the  trtith— (2  John  1.) 
"Beioved"  is  repeated  often  in  this  Epistle,  indicating 
strong  affection  {v.  1,  2, 5,  11).  2.  above  all  things — Greek, 
" concerning  oXX  things:"  soAlford:  in  all  respects.  But 
Wahl  justifies  English  Version  (cf.  1  Peter  4.  8).  Of  course, 
since  liis  souVs  prosperity  is  presupposed,  "  above  all 
things"  does  not  imply  that  John  wishes  Caius'  bodily 
health  above  that  of  his  soul,  but  as  the  first  object  to  be 
desired  nejX  after  spiritual  health.  I  know  you  are  prosper- 
ing in  the  concerns  of  your  soul.  I  wish  you  similar 
prosperity  in  your  body.  Perhaps  Jolin  had  heard  from 
the  brethren  (v.  3)  that  Caius  was  in  bad  health,  and  was 
tried  in  other  ways  (v.  10),  to  which  the  wish,  v.  2,  refers. 
prosper — in  general,  be  In  health — in  particular,  tes- 
tified of  the  truth  that  Is  In  thee — Greek,  "of  (or  to) 
thy  truth :"  thy  share  of  that  truth  in  which  thou  walk- 
est.  [Alford.]  even  as  thou— In  contrast  to  Diotrephes 
(v.  9).  •*.  my  children— members  of  the  Church :  con- 
firming the  view  that  the  elect  lady  is  a  Church.  5. 
faithfully— an  act  becoming  a  faithful  man.  -whatsoever 
thou  doest— A  distinct  Greek  word  from  the  former 
"doest:"  translate,  "workest:"  whatsoever  work,  or 
labour  of  love,  thou  dost  perform.  So  Matthew  26.  10, 
"She  hath  wrought  a  good  work  upon  me."  and  to 
strangers— The  oldest  MSS.,  "  And  that  (i.  e.,  and  those 
brethren)  strangers."  The  fact  of  the  brethren  -whom 
thou  didst  entertain  being  "strangers,"  enhances  the 
love  manifested  in  the  act.  6.  borne  ivitness  of  thy 
charity  before  the  Church— to  stimulate  others  by  the 
good  example.  The  brethren  so  entertained  by  Caius 
were  missionary  evangelists  (t;.  7);  and,  probably,  in  tlie 
course  of  narrating  their  missionary  labours  for  the  edi- 
fication of  the  Church  where  John  then  was,  incidentally 
mentioned  the  loving  hospitality  shown  them  by  Caius. 
brlnf;  fonvard  on  their  journey—"  if  thou  (continue  to) 
forward  on  their  journey"  by  gir'ng  them  provisions  for 
540 


the  way.  after  a  godly  sort— Greek,  "in  a  manner  wor- 
thy of  God,"  whose  ambassadors  they  are,  and  whose  ser- 
vant thou  art.  He  wlio  honours  God's  missionary  ser- 
vants (v.  7),  honours  God.  7.  his  name's  sake— Clirist's. 
went  forth— as  missionaries,  taking  nothing— refusing 
to'7-eceive  aught  by  way  of  pay,  or  maintenance,  though 
justly  entitled  to  it,  as  Paul  at  Corinth  and  at  Thessa- 
lonica.  Gentiles— the  Christians  just  gathered  out  by 
their  labours  from  among  the  heathen.  As  Caius  him- 
self was  a  Gentile  convert,  "the  Gentiles"  here  must 
mean  the  converts  just  made  from  the  heathen,  the  Gentiles 
to  whom  they  had  gone  forth.  It  would  have  been  inex- 
pedient to  have  taken  aught  (the  Greek  meden  implies, 
not  that  they  got  nothing,  though  they  had  desired  it,  but 
that  it  was  of  their  own  choice  they  took  nothing)  from  the 
Infant  churches  among  the  heathen :  the  case  was  difiiei'- 
ent  in  receiving  hospitality  from  Caius.  8.  "We— In  con- 
tradistinction to  "  the  Gentiles"  or  "  heathen"  referred  to, 
v.l.  therefore— as  they  take  nothing  from  the  Gentiles 
or  heathen,  receive— The  oldest  MSS.  read,  "  take  up." 
As  they  take  nothing  from  the  Gentiles,  we  ought  to  take 
them  up  so  as  to  support  them,  fellow-helpers— with 
them,  to  the  truth— i.  e.,  to  promote  the  truth.  9. 1  -wrote 
—The  oldest  MSS.  add  "something:"  a  communication, 
probably,  on  the  subject  of  receiving  the  brethren  with 
brotherly  love  (v.  8,  10).  That  Epistle  was  not  designed  by 
the  Spirit  for  the  universal  Church,  or  else  it  would  have 
been  preserved,  unto  the  Church— of  which  Caius  is  a 
membei".  loveth.  .  .  pre-eminence-through  ambition. 
Evidently  occupying  a  high  place  in  the  Church  where 
Caius  was  (u.  10).  among  them— over  the  members  of  the 
Church,  recelveth  us  not— virtually,  viz.,  by  not  receiving 
with  love  the  brethren  whon-i  we  recommended  to  be  re- 
ceived {v.  8, 10 ;  cf.  Matthew  10.  40).  10.  If  I  come— ( V.  14.) 
I  will  remember— Zi^,  "I  will  bring  to  mind"  before  all 
by  stigmatizing  and  punishing,  prating  — with  mere 
silly  tattle,  neither  doth  he  .  .  .  receive  the  brctliren 
—with  hospitality.  "  The  brethren"  are  the  missionaries 
on  their  journey,  forbiddeth  them  that  -»vould--re- 
celve  them,  casteth  them— those  tliat  would  receive  the 
brethren,  by  excommunication  from  the  Church,  which 
his  influence,  as  a  leading  man  (y.  9)  in  it,  enabled  him  tq 


Introduction.  JUDE.  Introduction. 

do.    Neandeb  thinks  that  the  missionaries  were  Jews  formably  to  it,  in  acts  of  real  love,  hospitality  to  the 

by  birth,  whence  it  is  said  In  their  praise  they  too^- ?to</it«(7  brethren   (in    contrast  to  Diotrephes),  &c.    Cf.  John  J.  21, 

/row  THE  Gentiles:  in  contrast  toother  Jewish  mission-  "  He  that  doeth  truth  cometh  to  the  light,  that  his  deeds 

aries  who  abused  ministers'  right  of  maintenance  else-  may  be  made  manifest  that  they  are  wrought  irj  God." 

wJjere,  as  Paul  tells  us,  2  Corinthians  11.22;  Philipplans  3.  -^^e  also— besides  the  testimony  of  "a  1  men,"  and  "of  the 

2,5,19.    Now  In  the  Gentile  churches  there  existed  an  truth  itself."    ye  know— The  oldest   MSS.  read,  "thou 

ultra-Pauline  party  of  anti-JewIsli  tendency,  the  forerun-  kno.west,"    13.  I  Avill  not— ratlier  hu  Greek,  "1  wish  not 

ners  of  Marcion:  Diotrephes  possibly  stood  attlie  head  ...  to  write"  more.    14.  face  to  tace— Greek,  "mouth  to 

of  this  party,  which  fact,  as  Mell  as  his  domineering  mouth."    peace— Peace  inward  of  conscience,  peace  fra- 

spirit,  may  account  for  his  hostility  to  the  missionaries,  ternal  of  friendship,  peace  supernal  of  glory.     [Lyra.] 

and  to  the  apostle  John,  who  had,  by  the  power  of  love,  frleiida— a  title  seldom  used  in  the  New  Testament,  as  it 

tried  to  harmonize  the  various  elements  in  the  Asiatic  is  absorbed  in  the  higher  titles  of  "brother,  brethren." 

churches.  At  a  later  period,  Marcion,  we  know,  attiiched  Still  Christ  recognizes  the  relation  oi friend  also,  based  on 

himself  to  Paul  alone,  and    paid    no   deference  to    the  the  iiighest  grounds,  obedience  to  Ilim  from  love,  and 

authority  of  John.    11.  follow  not  that  wUicli  i»  evil—  entailing  the  highest  privileges,  admission  to  the  Intim- 

as  manifested  in  Diotrephes  (n.  9,  10).    bnt  .  .  .  good— as  acy  of   the   holy  and    glorious  God,  and  sympathizing 

manifested  In  Demetrius  (i>.  12).    is  of  God- is  born  of  Saviour;  so  Christians  have  "friends"  in  Christ.    Here 

God,  who  is  good.    hatU  not  seen  God— spiritually,  not  in  a  friendly  letter,  mention  of  " friends"  appropriately 

literally.    ISJ.  of  all  men— who  have  had  opportunity  of  occurs,    by  name— no  less  than    if  their   names   were 

knowing  his  character,    of  the  truth  Itself- Tlie  Gospel  written.    [Bengel.J 
Standard  o{  truth  bears  witness  to  him  that  he  walks  con- 


THE  GENEEAL  EPISTLE  OF 

JUDE. 

INTRODUCTION. 

Author.— He  calls  himself  in  the  address  "  the  servant  of  Jesus  Christ,  and  brother  of  James."  See  Introduction  to 
the  Epistle  of  James,  in  proof  of  James  the  apostle,  and  .James  the  Lwd's  brother,  the  bishop  of  Jerusalem,  being  one  and 
the  same  person.  Galatians  1. 19  alone  seems  to  me  to  prove  this.  Similarly,  Jude  the  brother  of  our  Lord,  and  Jude 
the  apostle,  seem  to  be  one  and  the  same.  Jerome,  Contra  Ilelvidium,  rightly  maintains  that  by  the  Lord's  brethren 
are  meant  his  cousins,  children  of  Mary  and  Cleophas  (the  same  as  Alphteus).  From  1  Corinthians  9.  5  (as  "  brethren 
of  the  Lord"  stands  between  "  other  apostles"  and  "  Cephas"),  it  seems  natural  to  think  that  the  brethren  of  the  Lord 
are  distinguished  from  the  apostles  only  because  all  his  bretliren  were  not  apostles,  but  only  James  and  Jude.  Jude's 
reason  for  calling  himself  "brotlier  of  James,"  was  that  James,  as  bishop  of  Jerusalem,  was  belter  known  than  him- 
self. Had  he  been,  in  the  strict  sense,  brother  of  our  Lord,  he  probably  would  have  so  entitled  himself.  His  omission 
of  mention  of  his  apostleship  is  no  proof  that  he  was  not  an  apostle;  for  so  also  James  omits  it  in  his  heading;  and 
Paul,  in  his  Epistles  to  the  Philipplans,  TheSsalonians,  and  Philemon,  omits  it.  Had  the  writer  been  a  counterfeiter 
of  the  apostle  Jude,  he  would  doubtless  have  called  himself  an  "apostle."  He  was  called  also  Lebbseus  and  Thaddeus, 
probably  to  distinguish  him  from  Judas  Iscarlot,  the  traitor.  Lebbseus,  Irom  Hebrew  leeb,  "heart,"  means  courageous. 
Thaddeus  is  the  same  as  Theudas,  from  Hebrew  thad,  the  "  breast."  Luke  and  John,  writing  later  than  Matthew,  when 
there  would  be  no  confusion  between  him  and  Judus  Iscarlot,  give  his  name  Judas.  The  only  circumstance  relating 
to  him  recorded  in  the  Gospels  occurs  John  14.  22,  "Judas  saith  unto  him,  not  Iscarlot,  Lord,  how  is  It  that  thou  wilt 
manifest  thyself  unto  us,  and  not  unto  the  world?"  &c.  Jerome  {Annotationes  in  Matthcevm)  says,  that  he  was  sent  to 
Edcssa,  to  Abgarus,  king  of  Osroene,  or  Edessa,  and  that  he  preached  in  Syria,  Arabia,  Mesopotamia,  and  Persia,  in 
which  last  country  he  suttered  martyrdom.  The  story  is  told  on  Eu.sebius'  authority,  that  Abgarus,  on  his  sick  bed, 
having  heard  of  Jesus'  power  to  heal,  sent  to  beg  Him  to  come  and  cure  him,  to  whicli  the  Lord  replied,  praising  his 
faith,  that  though  he  had  not  seen  the  Saviour,  he  yet  believed;  adding,  "As  for  what  thou  hast  written,  that  I  should 
come  to  thee,  it  is  necessary  that  all  those  things  for  which  I  was  sent  should  be  fulfilled  by  me  in  this  place,  and 
that  having  filled  them  I  should  be  received  up  to  Him  that  sent  me.  When,  therefore,  I  shall  be  received  Into  heav- 
en, I  will  send  unto  thee  some  one  of  my  disciples  who  shall  both  heal  thy  distemper  and  give  life  to  thee  and  those 
with  thee."  Thomas  is  accordingly  said  to  have  been  inspired  to  send  Thaddeus  for  the  cure  and  baptism  of  Abgarus. 
The  letters  are  said  to  have  been  shown  Thaddeus  among  the  archives  of  Edessa.  It  is  possible  such  a  message  was 
verbally  sent,  and  the  substance  of  it  registered  in  writing  afterwards  (cf.  2  Kings  5. ;  and  Matthew  15.  22).  Hegesip- 
PUS  (in  Eusebius,  Ecclesiastical  Hixtory,  3. 20)  states,  that  when  Domitlan  inquired  after  David's  posterity, some  grand- 
sons of  Jude,  called  the  Lord's.brother,  were  brought  into  his  presence.  Being  asked  as  to  their  possessions,  they 
said  that  they  had  thirty-nine  acres  of  the  value  of  9000  denarii,  out  of  which  they  paid  him  taxes,  and  lived  by  the 
labour  of  their  hands,  a  proof  of  which  they  gave  by  showing  tlie  hardness  of  their  hands.  Being  Interrogated  as  to 
Christ  and  His  kingdom,  they  replied,  that  it  was  not  of  this  world,  but  heavenly;  and  that  It  would  be  manifested 
at  the  end  of  the  world,  when  He  would  come  in  glory  to  judge  the  living  and  the  dead. 

AvTSEHTiciTY.—KvsKJiiva,  Ecclesiastical  //i.s^ori/,  3.  25,  reckons  it  among  the  Antilegomena  or  conft-oreried  Scrip- 
tures, "  though  recognized  by  the  majority."  The  reference  to  the  contest  of  Michael,  the  archangel,  with  the  devil, 
for  the  body  of  Moses,  not  mentioned  elsewhere  in  the  Old  Testament,  but  found  in  the  apocryphal  "Book  of  Enoch," 
probal)ly  raised  doubts  as  to  its  authenticity,  as  jKnoM.K{Catalor/us  ScHplorunt  Ecclcsiasticotttm,  4)  says.  Moreover,  its 
not  being  addressed  to  one  particular  Church,  or  individual,  caused  it  not  to  be  so  immediately  recognized  as  canon- 
ical. A  counterfeiter  would  have  avoided  using  what  did  not  occur  in  the  Old  Testament,  and  which  might  be  re- 
garded as  apocryphal. 

As  to  the  book  of  Enoch,  If  quoted  by  Jude,  his  quotation  of  a  passage  from  It  gives  ar.  inspired  sanction  only  to 
Vte  truth  of  that  passage,  not  to  the  whole  book;  Just  as  Paul,  by  inspiration,  sanctions  particular  sentiments  from 

541 


Introdiuition.  JUDE.  Tntrodtiction, 

• 
Aratas,  Epimenldes,  and  Menander,  but  not  all  their  writings.  I  think,  rather,  as  there  is  some  slight  variation  be- 
tween Jude's  statement  and  that  of  the  boolc  of  Enoch,  that  Jude,  though  probably  not  ignorant  of  the  book  of  Enoch, 
stamps  with  inspired  sanction  the  current  tradition  of  the  Jews  as  to  Enoch's  propliecies;  just  as  Paul  mentions  tho 
names  of  the  Egyptian  magicians,  "  Jannes  and  Jambres,"  not  mentioned  in  the  Old  Testament.  At  all  events,  the 
prophecy  ascribed  to  Enoch  by  Jude  was  really  his,  being  sanctioned  as  such  by  this  inspired  writer.  So  also  the 
narration  as  to  the  archangel  Michael's  dispute  with  Satan  concerning  the  body  of  Moses,  is  by  Jude's  inspired 
authority  (v.  9)  declared  true.  The  book  of  Enoch  is  quoted  by  Justin  Martyr,  Iren^us,  Clement  of  Alexan- 
dria, &c.  Bruce,  the  Abyssinian  traveler,  brouglrt  home  three  copies  of  It  in  Ethiopic,  from  Alexandria,  of  which 
Archbishop  Lawrence,  in  1821,  gave  an  English  translation.  The  Ethiopic  was  aversion  from  the  Greek,  and  tho 
Greek  doubtless  a  version  from  the  Hebrew,  as  the  names  of  the  angels  in  it  show.  The  Apostolic  Constitutions, 
Origen  (Contra  Celsam),  Jerome,  and  Augustine,  pronounce  it  not  canonical.  Yet  it  is  in  the  main  edifying,  vindi- 
oating  God's  government  of  the  world,  natural  and  spiritual,  and  contradicting  none  of  the  Scripture  statementa. 
The  name  Jesus  never  occurs,  though  "Son  of  man,"  so  often  given  to  Messiah  in  the  Gospels,  is  frequent,  and  terms 
are  used  expressive  of  His  dignity,  character,  and  acts,  exceeding  the  views  of  Messiah  in  any  other  Jewish  book. 
The  writer  seems  to  have  been  a  Jew  who  had  become  thoroughly  imbued  with  the  sacred  writings  of  Daniel.  And, 
though  many  coincidences  occur  between  its  sentiments  and  the  New  Testament,  the  Messianic  portions  are  not  dis- 
tinct enough  to  prove  that  the  writer  knew  the  New  Testament.  Rather,  he  seems  to  have  immediately  preceded 
Christ's  coming,  about  the  time  of  Herod  the  Great,  and  so  gives  us  a  most  interesting  view  of  believing  Jews'  opin- 
ions before  the  advent  of  our  Lord.  The  Trinity  is  recognized,  60. 13, 14.  Messiah  is  "  the  elect  One"  existing  from 
eternity,  48.  2,  3,  5;  "All  kings  shall  fall  down  before  Him,  and  worship  and  fix  their  hopes  on  this  Son  of  man,"  61, 
10-13.  He  is  the  object  of  worship,  43.  3,  4;  He  is  the  supreme  Judge,  60. 10, 11;  68.  38,  39.  There  shall  be  a  future  state 
of  retribution,  93.  8,  9 ;  94.  2,  4;  chs.  95.,  90.,  99.,  103.  The  eternity  of  future  punishment,  103.  5.  Volkmar,  in  Alford, 
thinks  the  book  was  written  at  the  time  of  the  sedition  of  Barchochebas  (a.  d.  132),  by  a  follower  of  Rabbi  Akiba,  the 
upholder  of  that  impostor.  This  would  make  the  book  Antichristian  in  its  origin.  If  this  date  be  correct,  doubtless 
It  copied  some  things  from  Jude,  giving  them  the  Jewish,  not  the  Christian,  colouring. 

EusEBius  (Demonstratio  Evangelica,  3.  5)  remarks,  it  accords  with  John's  humility  that  in  2  and  3  John  he  calls 
himself  "  the  elder."  For  the  same  reason  James  and  Jude  call  themselves  "servants  of  Jesus  Christ."  CLEMENa 
Alexandrinus  {Adumbrations,  in  Ep.  Jud.,  p.  1007)  says,  "Jude,  through  reverential  awe,  did  not  call  himself 
brother,  but  servaTit,  of  Jesus  Christ,  and  brother  of  James." 

Tertullian  (_De  Cultu  Fwminarum,  c.  3)  cites  the  Epistle  as  that  of  the  apostle  James.  Clemens  Alexandrinus 
quotes  it  {v.  8, 17)  as  Scripture,  Stromata  3.,  2.  11 ;  and  {v.  5)  in  Pcedagoyus  3.,  8.  44.  The  Muratori  fragment  asserts  its 
canouicity.  [Routh,  Seliquice  Sacra;,  1.  306.J  Origen  {Commentary  on  Matthew  13.  55)  says,  "Jude  wrote  an  Epis- 
tle of  few  lines,  but  one  filled  full  of  the  strong  words  of  heavenly  grace."  Also,  in  Commentary  on  Matthew  22.  23,  he 
quotes  V.  6;  and  on  Matthew  18. 10,  he  quotes  i'.  1.  He  calls  the  writer  "Jude  the  apostle,"  in  the  Latin  remains  of  his 
works  (cf.  Davidson,  Introduction  III.  498).  Jerome  {Catalogus  Scriptorum  Ecclesiasticorum  4)  reckons  it  among  the 
Scriptures.  Though  the  oldest  MSS.  of  the  Peschito  omit  it,  Ephrem  Syrus  recognizes  it.  Wordsworth  reasons  for 
Its  genuineness  thus:  St.  Jude,  we  know,  died  before  St.  John,  i.  e.,  before  the  beginning  of  the  second  century.  Now 
Eusebius  (Ecclesiastical  History  3.  32)  tells  us  that  St.  James  was  succeeded  in  the  bishopric  of  Jerusalem  by  Symeon 
his  brother:  and  also  that  Symeon  sat  in  that  see  till  a.  d.  107,  when  as  a  martyr  he  was  crucified  in  his  120th  year. 
We  find  that  the  Epistle  to  Jude  was  known  in  the  East  and  West  in  the  second  century;  it  was  therefore  circulated 
in  Symeon's  lifetime.  It  never  would  have  received  currency  such  as  it  had,  nor  would  Symeon  have  permitted  a 
letter  bearing  the  name  of  an  apostle,  his  own  brother  Jude,  brother  of  his  own  apostolical  predecessor,  St.  James,  to 
have  been  circulated,  if  it  were  not  really  St.  Jude's. 

To  Whom  Addressed.  — The  references  to  Old  Testament  history,  v.  5,  7,  and  to  Jewish  tradition,  v.  14,  Ac, 
make  it  likely  that  Jewish  Christians  are  the  readers  to  whom  Jude  mainly  (though  including  also  all  Christians,  v. 
1)  writes,  just  as  the  kindred  Epistle,  2  Peter,  is  addressed  primarily  to  the  same  class;  cf.  Introductions  to  1  and  2 
Peter.  The  persons  stigmatized  in  it  were  not  merely  libertines  (as  Alford  thinks),  though  no  doubt  that  was  one 
of  their  prominent  characteristics,  but  heretics  in  doctrine,  "denying  the  only  Lord  God,  and  our  Saviour  Jesus 
Christ."  Hence  he  urges  believers  "  earnestly  to  contend  for  the  faith  once  delivered  unto  the  saints."  Insubordina- 
tion, self-seeking,  and  licentiousness,  the  fruit  of  Antinomian  teachings,  were  the  evils  against  which  Jude  warns 
his  readers;  reminding  them  that,  to  build  themselves  in  their  most  holy  faith,  and  to  pray  in  the  Holy  Ghost,  are 
the  only  eflTectual  safeguards.  The  same  evils,  along  with  mocking  skepticism,  shall  characterize  the  last  days  before 
the  final  judgment,  even  as  in  the  days  when  Enoch  warned  the  ungodly  of  the  coming  flood.  As  Peter  was  in  Baby- 
lon in  writing  1  Peter  5.  13,  and  probably  also  in  writing  2  Peter  (cf.  Introductions  to  1  and  2  Peter),  it  seems  not  un- 
likely that  Jude  addressed  his  Epistle  primarily  to  the  Jewish  Christians  in  and  about  Mesopotamian  Babylon  (a  place 
of  great  resort  to  the  Jews  in  that  day),  or  else  to  the  Chi-istian  Jews  dispersed  in  Pontus,  Galatia,  Cappadocia,  Asia,  and 
Bithynia,  the  persons  addressed  by  Peter.  For  Jude  is  expressly  said  to  have  preached  in  Mesopotamia  (Jerome, 
Annotationes  in  Matthceum),  and  his  Epistle,  consisting  of  only  twenty-five  verses,  contains  in  them  no  less  than  eleven 
passages  from  2  Peter  (see  the  list  in  my  Introduction  to  2  Peter).  Probably  in  i;,  4  he  witnesses  to  the  fulfilment  of 
Peter's  prophecy,  "There  are  certain  men  crept  in  unawares,  who  were  before  of  old  ordained  (rather  as  Greek,  '  fore- 
written,'  i.  e.,  announced  beforehand  by  the  apostle  Peter's  urritten  prophecy)  to  this  eondemnatimi,  ungodly  men  deny- 
hig  the  only  Lord  God,  and  our  Lord  Jesus  Christ."  Cf.  2  Peter  2. 1,  "  There  shall  be  false  teachers  among  you  who 
privily  shall  bring  in  damnable  heresies,  even  denying  the  Lord  that  bought  them,  and  bring  upon  themselves  swift 
destruciion.'"  Also  v.  17, 18  plainly  refers  to  the  very  words  of  2  Peter  3.  3,  "  Remember  the  words  which  were  spoken 
before  of  the  apostles  of  our  Lord  Jesus;  how  they  told  you  there  should  be  mockers  in  the  last  time  who  should  walk 
after  their  own  ungodly  lu^ts."  This  proves,  in  opposition  to  Alford,  that  Jude's  Epistle  is  later  than  Peter's  (whose 
inspiration  he  "thus  confirms,  just  as  Peter  confirms  Paul's,  2  Peter  3. 15, 16),  not  vice  versa. 

Time  and  Place  of  Writing.— Alford  thinks,  that,  considering  St.  Jude  was  writing  to  Jews  and  citing  sig- 
nal instances  of  Divine  vengeance,  it  is  very  unlikely  he  would  have  omitted  to  allude  to  the  destruction  of  Jeru- 
salem if  he  had  written  after  that  event  which  uprooted  the  Jewish  polity  and  people.  He  conjectures  from  the 
tone  and  references  that  the  writer  lived  in  Palestine.  But  as  to  the  former,  negative  evidence  is  doubtful ;  for  neither 
does  John  allude  in  his  Epistles,  written  after  the  destruction  of  Jerusalem,  to  that  event.  Mill  fixes  on  a.  d.,  90, 
after  the  death  of  all  the  apostles  save  John.  I  incline  to  think  from  v.  17, 18  that  some  time  had  elapsed  since  the 
542 


Exhortation  to  be  Constant  in  the  Faith. 


JUDE. 


False  Teachers  Creep  in  to  Seduce  theiH, 


Second  Epistle  of  Peter  (written  probably  about  A.  d.  68  or  69)  when  Jude  wrote,  and,  therefore,  that  the  Epistle  ot 
Tudo  was  written  after  the  destruction  of  Jerusalem. 


Ver.  1-25.  Address:  Greeting:  His  Object  in  Writ- 
tng:  Warning  against  Seducers  in  Doctrine  and 
.Practice  from  God's  Vengeance  on  Apostates,  Is- 
rael, THE  Fallen  Angels,  Sodom  and  Gomorrah, 
Description  of  these  Bad  Men,  in  Contrast  to  Mi- 
chael: LikeCain,  Balaam,  AND  Core:  Enoch's  Proph- 
KCY  as  to  them:  The  Apostles'  Forewarning:  Con- 
cluding Exhortation  as  to  Preserving  their  own 
Faith,  and  Trying  to  Save  Others:  Doxology.  1. 
servant  of  Jesus  Christ— as  His  minister  and  apostle. 
brotlier  of  James  —  who  was  more  widely  known  as 
bishop  of  Jerusalem  and  "  brother  of  the  Lonl  "  (j.  e.,  eitlier 
rotcsin,  or  stepbrother,  being  son  of  Joseph  Liy  a  former 
marriage;  for  ancient  traditions  universally  agree  that 
Mary,  Jesus'  mother,  continued  perpetually  a  virgin). 
Jude  therefore  calls  himself  modestly  "  brother  of  James." 
See  my  Introduction,  to  tliem  .  .  .  sancttfled  by  Goil  the 
Father— The  oldest  MSS.  and  versions,  Origen,  Lucifer, 
&c.,  read,  "beloved"  for  sanctified.  If  English  Version  be 
read,  cf.  Colossians  1.  12;  I  Peter  1.  2.  The  Greek  is  not 
"by,"  but  "in."  God  the  Father's  love  is  tlie  element  in 
wh'Ch  they  are  "beloved."  Thus  the  conclusion,  t>.  21, 
corresponds,  "Keep  yourselves  in  the  love  of  God."  Cf. 
"Beloved  of  the  Lord  "  2  Thessalonians  2.  13.  preserved 
III  J«f!ns  Christ — "kept."  Translate  not  "in,"  but  as 
Greek  "  for  Jesus  Christ."  "  Kept  continually  (so  tlie 
Greek  perfect  participle  means)  by  God  the  Father  for 
Jesus  Christ,"  against  the  day  of  His  coming.  Jude,  be- 
forehand, mentions  the  source  and  guarantee  for  the  final 
accomplishment  of  believers'  salvation;  lest  they  should 
be  disheartened  by  the  dreadful  evils  which  he  proceeds  to 
announce.  [Bengel.]  and  called— Predicated  of  "them 
that  are  beloved  in  God  the  Father,  and  preserved  in 
Jesus  Christ:  who  are  called."  God's  effectual  calling 
In  the  exercise  of  His  Divine  prerogative,  guarantees 
their  eternal  safety.  2.  Mercy— in  a  time  of  wretched- 
ness. Therefore  mercy  stands  first;  the  mercy  of  Christ 
(w.  21).  peace— in  the  Holy  Ghost  (v.  20).  love— of  God  (v. 
21).  The  three  answer  to  the  Divine  Trinity,  he  mul- 
tiplied—in  you  and  towards  you.  3.  Design  of  the  Epis- 
tle (cf.  V.  20,  21).  all  dUlgence  — (2  Peter  1.  5.)  As  the 
minister  is  to  give  all  diligence  to  admonish,  so  the 
people  should,  in  accordance  with  his  admonition,  give 
all  diligence  to  have  all  Christian  graces,  and  to  make 
their  calling  sure,  the  common  salvation  — wrought 
by  Christ.  Cf.  Note,  "obtained  like  precious  faith," 
2  Peter  1.  1.  This  community  of  faith,  and  of  the  ob- 
ject of  faith,  salvatio7i,  forms  the  ground  of  mutual  ex- 
hortation by  appeals  to  common  hopes  and  fears,  it  was 
needful  for  me — rather, "I  felt  it  necessary  to  write  (now 
at  once;  so  the  Greek  aorist  means ;  the  present  inrtnitivo 
*  to  write,' which  precedes,  expresses  merely  the  general 
fact  of  writing)  exhorting  j'ou."  The  reason  why  he  felt 
it  necessary  "to  write  with  exhortation,"  he  states,  v.  4, 
"For  there  are  certain  men  crept  in,"  dc.  Having  in- 
tended iovrvite  generally  of  the  common  salvation,  he  found 
It  necessary  from  the  existing  evils  In  the  Cliurch,  to 
write  specially  that  they  should  contend  for  the  faith 
against  those  evils,  earnestly  contend— Cf.  Philippians 
1. 27,  "  striving  together  for  the  faith  of  tlie  Gospel."  once 
— Greek,  " once  for  all  delivered,"  &c.  No  otlier  faith  or 
revelation  is  to  supersede  It.  A  strong  argument.for  re- 
sisting heretical  Innovators  (t>.  4).  Believers,  like  Nehe- 
mlah's  workmen,  with  one  hand  "build  themselves  up  In 
thelrmost  holy  faith,"  with  the  other  they  "contend  earn- 
estly for  the  faith"  against  Its  foes,  the  saints— all  Chris- 
tians, ;io7i/(t.«.,  consecrated  to  God)  by  their  calling,  and  In 
God's  design,  4.  crept  In  unawares— stealthily  and  un- 
lawfully. Note,  2  Peter  2. 1,  "prtctV^shall  bring  In  damna- 
ble heresies."  certain  men  — Implying  disparagement. 
before  .  . .  ordained— Greet,  "  forewrltten,"  t'iz..  In  Peter's 
prophecy,  v.  17, 18 ;  and  in  Paul's  before  that,  1  Timothy  4. 1 ; 
2  Timothy  3, 1 ;  and  by  implication  in  thejudgraeuts  which 


overtook  the  apostate  angels.  The  disobedient  Israelites, 
Sodom  and  Gomorrah,  Balaam  and  Core,  and  which  are 
written  "for  an  example"  {v.  7,  and  5,  6, 11).  God's  eternal 
character  as  the  Punisher  of  sin,  as  set  forth  in  Scripture 
"of  old,"  is  the  ground  on  which  such  apostate  characters 
are  ordained  to  condemnation".  Scrlptureis  the  reflection 
of  God's  book  of  life  in  which  believers  are  "written 
among  the  living."  "  Forewrltten"  is  applied  also  in  Ro- 
mans 15.  4  to  the  things  written  in  Scripture.  Scripture 
itself  reflects  God's  character  from  everlasting,  which  is 
the  ground  of  His  decrees  from  everlasting.  Bengel  ex- 
plains it  as  an  abbreviated  phrase  for,  "They  were  of  old 
/07-etold  by  Enoch  (v.  14,  who  did  not  tvi-ite  his  prophecies), 
and  afterwards  marked  out  by  tlie  turitten  word."  to  this 
condemnation— Jude  graphically  puts  their  judgment  as 
it  were  present  before  the  eyes,  "  this."  Enoch's  prophecy 
comprises  the  "ungodly  men"  of  the  last  days  before 
Christ's  coming  to  judgment,  as  well  as  their  forerunners, 
the  "ungodly  men"  before  the  flood,  the  type  of  the  last 
judgment  (Matthew  24.37-39;  2  Peter  3.  3-7).  The  dispo- 
sition and  the  doom  of  both  correspond,  the  grace  of 
our  God— A  plirase  for  the  Gospel  especially  sweet  to  be- 
lievers who  appropriate  God  in  Christ  as  ''our  God,"  and 
so  rendering  the  more  odious  tlie  vile  perversity  of  those 
who  turn  the  Gospel  state  of  grace  and  liberty  into  a 
ground  of  licentiousness,  as  if  their  exemption  from  the 
law  gave  them  a  license  to  sin.  denying  the  only  Lord 
—Tlie  oldest  MSS.,  versions,  and  Fathers  omit  "God," 
which  follows  in  English  Version.  Translate  as  the  Greek, 
"tlie  only  Master;"  here  used  ot  Jesus  Christ, -who  is  at 
once  Master  {^.nd  "Lord"  (a  different  Greekword).  So  2  Pe- 
ter 2.  1,  Note.  By  virtue  of  Christ's  perfect  oneness  with 
the  Father,  He,  as  well  as  the  Father,  is  termed  "  tho 
ONLY"  God  and  "  Master."  Greek,  "  Master,"  implies 
God's  absolute  ownership  to  dispose  of  His  creatures  as  He 
likes.  5.  (Hebrews  3.  16;  4.  13.)  tlierefore— Other  oldest 
MSS.  and  Vulgate  read,  "But;"  in  contrast  to  the  ungodly, 
V.  4.  though  ye  once— rather,  "once  for  all."  Ti-an.ilate, 
"  I  wish  to  remind  you,  as  knowing  all  {viz.,  that  I  am  re- 
ferring to.  So  the  oldest  MSS.,  versions,  and  Fathers) 
once  for  all.''  As  already  they  know  all  the  facts  once  for 
all,  he  needs  only  to  "  remind"  them,  the  Lord- The  old- 
est MSS.  and  versions  read,  "  Jesus,"  So  "  Christ"  is  said 
to  have  accompanied  the  Israelites  in  the  wilderness;  so 
perfectly  is  Jesus  one  with  the  God  of  the  Israelite  the- 
ocracy, saved— brought  safely,  and  into  a  state  of  safety 
and  salvation,  afterward— Gre<?A;," secondly;"  in  the 
next  Instance  "destroyed  them  that  believed  not,"  as 
contrasted  with  His  in  the  first  instance  having  saved  them. 
G.  (2  Peter  2.4.)  Itept  not  tlielr  first  t^ataXfL —Vulgate 
translates,  "their  own  principality,"  which  the  fact  of  an- 
gels being  elsewhere  called  "principalities,"  favours: 
"  their  own"  implies  that.  Instead  of  being  content  with 
tlie  dignity  once  for  all  assigned  to  them  under  the  Son  ol 
God,  they  aspired  higher.  Alford  thinks  the  narrative 
in  Genesis  6.  2  is  alluded  to,  not  the  fall  of  the  devil  a»a 
his  angels,  as  he  thinks  "giving  themselves  over  to  for- 
nication"' (v.  7)  proves;  cf.  Greek,  "in  like  manner  to 
these,"  viz.,  to  the  angels  (v.  6),  It  seems  to  me  more  natu- 
ral to  take  "sons  of  God"  (Genesis  6,  2)  of  the  Sethites, 
than  of  angels,  who,  as  "  spirits,"  do  not  seem  capable  of 
carnal  connection.  The  parallel,  2  Peter  2,  4,  plainly  re- 
fers to  the  fall  of  the  apostate  angels.  And  "  in  like  man- 
ner to  these,"  v.  7,  refers  to  the  inhabitants  of  Sodom  and  Go- 
mor)-ah,  "the  cities  about  them"  sinning  "in  like  man- 
ner" as  they  did.  [Estius  and  Calvin.]  Even  if  Greek 
"these,"  V.  7,  refer  to  tfie  angeU,  the  sense  of  "in  like 
manner  as  these"  will  be,  not  that  the  angels  carnally 
fornicated  with  tlie  daughters  of  men,  but  that  their  am- 
bition, whereby  their  afltctions  went  away  from  God  and 
they  fell.  Is  in  God's  view  a  sin  of  like  kind  spiritually  as 
Sodom's  going  away  from  God's  order  of  nature  after 
strange  flesh ;  the  sin  of  the  apostate  angels  after  their 

543 


Horrible  Punishments  are  Prepared 


JUDE. 


for  the  Teachers  of  Damnable  Doctrines- 


kind  is  analogous  to  that  of  the  human  Sodomites  after 
their  kind.  Cf.  the  somewhat  similar  spiritual  connec- 
tion €f  whoremongers  and  covetousness.  The  apocryplial 
booli  of  Enoch  interprets  Genesis  6.  2  as  Alford.  But 
though  Jude  accords  with  it  in  some  particulars,  it  does 
not  follow  that  he  accords  with  it  in  all.  The  Hebrews 
name  the  fallen  angels  Aza  and  Azael.  left— of  their  own 
accord.  tUelr  own— GreeA;,  "their  proper."  Iiabltatlon 
—Heaven,  all  bright  and  glorious,  as  opposed  to  tiie 
"darkness"  to  which  they  now  are  doomed.  Their  am- 
bitions designs  seem  to  have  had  a  peculiar  connection 
with  this  earth,  of  which  Satao  before  his  fall  may  have 
been  God's  vicegerent,  whence  arises  his  subsequent  con- 
nection with  It  as  first  the  Tempter,  then  "the  prince  of 
this  world."  resen-cd  —  As  the  Greek  is  the  same,  and 
there  is  an  evident  reference  to  Iheir  having  "kept  not 
their  first  estate,"  translate,  "He  hath  kept."  Probably 
what  is  meant  Is,  He  hath  kept  them  in  His  purpose;  that 
is  their  sure  doom  ;  moreover,  as  yet,  Satan  and  his  de- 
mons roam  at  large  on  the  earth.  An  earnest  of  their 
doom  is  their  having  been  cast  out  of  heaven,  being 
already  restricted  to  "thedarknessof  this  present  world," 
the  "air"  that  surrounds  the  earth,  their  peculiar  ele- 
ment now.  They  lurk  in  places  of  gloom  and  death, 
looking  forward  with  agonizing  fear  to  their  final  tor- 
ment in  the  bottomless  pit.  He  means  not  literal  chains 
and  darkness,  but  figurative  in  this  present  world  where, 
with  restricted  powers  and  liberties,  shut  out  from  heav- 
en, they,  like  condemned  prisoners,  await  their  doom, 
7.  Even  as— Alford  translates,  "  (I  wish  to  remind  you,  v. 
5)  thai,"  &c.  Sodom,  &c.  —  (2  Peter  2.  (j.)  giving  them- 
aelves  over  to  fornication  — following  fornication  extra- 
ordinarily, i.  e.,  out  of  tlie  order  of  nature.  On  "in 
like  manner  to  them"  (Greek),  cf.  Note,  v.  6.  Cf.  on 
spiritual  fornication,  "go  a  ivhoring  from  tliee,"  Psalm 
73.  27.  going  after  strange  flesh- departing  from  the 
course  of  nature,  and  going  after  that  which  is  un- 
natural. In  later  times  the  most  enlightened  heathen 
nations  indulged  in  the  sin  of  Sodom  witliout  com- 
punction or  sliame.  are  set  forth  —  before  our  eyes. 
sulfei-lng  —  undergoing  to  this  present  time;  alluding  to 
the  marks  of  volcanic  fire  about  the  Dead  Sea.  the 
vengeance— GreeA:,  "  righteous  retribution."  etci-nal  fire 
—The  lasting  marks  of  tlie  fire  that  consumed  tlie  cities 
irreparably,  is  a  type  of  tlie  eternal  fire  to  wliich  tiie  in- 
habitants have  been  consigned.  'R-E'SQE.t.  translates  as  the 
Greek  will  admit,  "Suffering  (the)  punishment  (^•'ii\v\\  they 
endure)  as  an  example  or  sample  of  eternal  fire  (viz.,  that 
which  shall  consume  the  wicked)."  Ezekiel  16.  53-55 
shows  that  Sodom's  punisliment,  as  a  nation,  is  7iot  eter- 
nal. Cf.  also  2  Peter  2.  6.  S.  also— rather,  "  In  like  man- 
ner nevertheless"  (notwithstanding  tliese  warning  exam- 
ples). [AiiFORD.]  these  .  ,  .  drcaniei-8— Tlie  Greek  has 
not  "filthy"  of  English  Version,  The  clause,  "  tliese  men 
dreaming"  (i.  e.,  in  their  dreams),  belongs  to  all  the 
verbs,  "defile,"  Ac;  "despise,"  &c.;  "speak  evil,"  Ac. 
All  sinners  are  spiritually  asleep,  and  their  carnal 
activity  is  as  it  were  a  dream  (1  Thessaioniaus  5.6,7). 
Their  jrpeo/ci/ifl'  evil  of  dignities  is  because  they  are  dream- 
ing, and  knoxu  not  what  they  are  speaking  evil  of  (v.  10).  "As 
a  man  dreaming  seems  to  himself  to  be  seeing  and  hear- 
ing many  things,  so  the  natural  man's  lusts  are  agitated 
by  joy,  distress,  fear,  and  the  other  passions.  But  lie  is  a 
stranger  to  self-command.  Hence,  tliough  he  bring  into 
play  all  the  powers  of  reason,  he  cannot  conceive  the  true 
liberty  which  the  sons  of  light,  wlio  are  awake  and  in  tlie 
daylight,  enjoy."  [Bengel.]  defile  the  fle»h—(K  7.)  do- 
minion—"  lordship,"  dignities— ^tV.,  "glories."  Eartiiiy 
and  heavenly  dignities.  9.  Michael,  the  archangel— 
Nowhere  in  Scripture  is  the  plural  used,  "arcliangels;" 
but  only  onij,  "archangel."  The  onlj'  other  passage  in 
the  New  Testament  wliere  it  occurs,  is  1  Thessalonians  4. 
16,  wliere  Christ  is  distinguislied  from  the  archangel, 
with  whose  voice  He  shall  descend  to  raise  the  dead ; 
they  therefore  err  who  confound  Christ  with  Micliael. 
The  names  means.  Who  is  like  God  f  In  Daniel  10. 13  he  Is 
called  "  One  (Margin,  the  first)  of  the  chief  princes."  He  Is 
tbo  champion  angel  of  Israel.  lu  Revelation  12. 7  the  coa- 
544 


flict  between  Michael  and  Satan  Is  again  alluded  to. 
durst  not— from  reverence  for  Satan's  former  dignity 
(v.  8).  railing  accusation- Greefc,  "judgment  of  blas- 
phemy," or  evil-speaking.  Peter  said,  Angels  do  not,  In 
order  to  avenge  tliemselves,  rail  at  dignities,  though  un- 
godly, when  they  liave  to  contend  with  them:  Jude  says, 
that  the  archangel  Michael  himself  did  not  rail  even  at 
the  time  when  lie  fought  with  the  Devil,  the  prince  of 
evil  spirits— not  from  fear  of  hira,  but  from  reverence  of 
God,  whose  delegated  power  In  this  world  Satan  once 
had,  and  even  in  some  degree  still  has.  From  tlie  word 
"disputed,"  or  debated  in  controversy,  it  is  plain  it  was  a 
judicial  contest,  about  the  body  of  Moses — his  literal 
body.  Satan,  as  having  the  power  of  death,  opposed  the 
raising  of  it  again,  on  the  ground  of  Moses'  sin  at  Merl- 
bah,  and  his  murder  of  the  Egyptian.  That  Moses'  body 
was  raised,  appears  from  his  presence  with  Elijah  and 
Jesus  (who  were  in  the  body)  at  the  Transfiguration  :  the 
sample  and  earnest  of  the  coming  resurrection-kingdom, 
to  be  ushered  in  by  Michael's  standing  up  for  God's  peo- 
ple. Thus  in  each  dispensation  a  sample  and  pledge  of 
the  future  resurrection  was  given:  Enoch  In  the  patri- 
archal dispensation,  Moses  in  tlie  Levitical,  Elijah  in  the 
prophetical.  It  is  noteworthy  that  the  same  rebuke  is 
recorded  here,  as  was  used  by  the  Angel  of  tlie  Lord,  or 
Jehovah  the  Second  Person,  in  pleading  for  Joshua,  the 
representative  of  the  Jewish  Church,  against  Satan,  in 
Zechariivh  3.  2;  whence  some  have  thought  that  also  here 
"  the  body  of  Moses"  means  the  Jewish  Church  accused 
by  Satan,  before  God,  for  its  fllthiness,  on  which  ground 
he  demands  that  Divine  justice  should  take  its  course 
against  Israel,  but  is  rebuked  by  the  Lord  who  has 
"  chosen  Jerusalem :"  tlius,  as  "  the  body  of  Christ"  Is  the 
Christian  Church,  so  "the  body  of  Moses"  is  the  Jewish 
Churcli.  But  the  literal  body  Is  evidently  here  meant 
(tliough,  secondarily,  the  Jewish  Church  is  typified  by 
Moses'  body,  as  it  was  there  represented  by  Joshua  the 
high  priest);  and  Michael,  whose  connection  seems  to 
be  so  close  with  Jehovali-Messiah  on  the  one  hand,  and 
with  Israel  on  the  other,  naturally  uses  the  same  lan- 
guage as  his  Lord.  As  Satan  (adversary  in  court)  or  the 
Devil  (accuser)  accuses  alike  tlie  Church  collectively  and 
"the  bretliren"  individually,  so  Christ  pleads  for  us  as 
our  Advocate.  Israel's,  and  all  believers'  full  justifica- 
tion, and  the  accuser's  being  rebuked  finally,  is  yet 
future.  JoSEPHUS,  Antiquities,  4.  8,  states  tliat  God  hia 
Moses'  body,  lest,  if  It  had  been  exposed  to  view,  it 
would  have  been  made  an  Idol  of.  Jude,  in  this  account, 
either  adopts  It  from  the  apocryphal  "assumption  of 
Moses"  (as  Origen,  concerning  Principalities,  3.  2,  thinks), 
or  else  from  the  ancient  tradition  on  which  that  work  was 
founded.  Jude,  as  Inspired,  could  distinguish  how  much 
of  tlie  tradition  was  true,  how  much  false.  We  have  no 
such  means  of  distinguishing,  and  therefore  can  be  sure 
of  no  tradition,  save  that  which  Is  In  the  written  word, 
10.(2  Peter  2.12.)  those  things  which— Gr*eA,  "all 
things  whatsoever  they  understand  not,"  viz.,  the  tilings  of 
the  spiritual  world.  hut>vhat  .  .  .  naturally— Connect 
thus,  "Whatever  (so  the  Greek)  things  naturally  (by  nat- 
ural, blind  instinct),  as  the  unreasoning  (so  tlie  Greek) 
animals,  they  know,"  &c.  The  Greek  for  the  former 
"know''  Implies  deeper  knowledge;  the  latter  "know," 
the  mere  perception  of  the  "animal  senses  and  faculties." 
11.  Wov— Note,  2  Peter  2. 11,  "cursed  children."  Cain— the 
murderer:  the  root  of  whose  sin  was  hatred  and  envy  of 
the  godly,  as  it  is  tlie  sin  of  these  seducers,  ran  greed- 
ily—W.,  "  have  been  poured  forth"  like  a  torrent  that  has 
burst  its  banks.  Reckless  of  what  it  costs,  tlie  loss  of 
God's  favour  and  heaven,  on  they  rush  after  gain  like 
Balaam,  perished  In  the  gainsaying  of  Core — (Cf.  Note, 
V.  12.)  When  we  read  of  Korali  perisliing  by  gainsaying, 
we  read  virtually  also  of  these  perishing  in  like  manner 
througli  the  same:  for  tlie  same  seed  bears  the  same  har- 
vest. 15J.  spots— So  2  Peter  2.  13,  Greek,  spiloi ;  but  here 
the  Greek  is  spilades,  wliich  elsewhere,  in  secular  writei'S, 
means  rocks,  viz.,  on  which  the  Christian  love-feasts  weve 
In  danger  of  being  shipwrecked.  The  oldest  MS.  pre- 
fixes the  article  emphatically,  "the  rocks.-''    The  refer« 


Horrible  Punishments  are  Prepared 


JUDE. 


for  the  Teachers  of  Damnable  Doctrines. 


ence  to  "  clouds  .  .  .  winds  .  .  .  waves  of  the  sea,"  accords 
witli  this  image  of  rocks.  Vulgate  seems  to  liave  been 
misled  by  the  similar  sounding  word  to  translate,  as 
English  Veision,  "  spots ;"  of.  however,  v.  23,  which  favours 
English  Version,  if  the  Greek  will  bear  it.  Two  oldest 
MSS.,  by  the  transcriber's  effort  to  make  Jude  say  the 
same  as  Peter,  read  here  "deceivings"  for  "  love-feasts," 
but  the  weightiest  MS.  and  authorities  support  English 
Version  reading.  The  love-feast  accompanied  tlie  Lord's 
Supper  (1  Corinthians  11,,  end).  Korah  the  Levite,  not 
satisfied  witli  his  ministry,  aspired  to  the  sacrificing 
priesthood  also:  so  ministers  in  the  Lord's  Supper  have 
sought  to  make  it  a  sacrifice,  and  themselves  the  saei-i- 
ficing  priests,  usurping  the  function  of  our  only  Chris- 
tian sacerdotal  Priest,  Clirist  Jesus.  Let  theiu  beware 
of  Korah's  doom!  without  fear  — Join  tiiese  words 
not  as  English  Version,  but  with  "feast."  Sacred  feasts 
especially  ought  to  be  celebrated  with  fear.  Feasting 
Is  not  faulty  in  itself  [Bengel],  but  it  needs  to  be 
accompanied  with  fear  of  forgetting  God,  as  Job  in 
the  case  of  his  sons'  feasts,  feeding  tUemselves— Greefc, 
"pasturing  (tending)  themselves."  Wliat  they  look  to 
is  the  pampering  of  themselves,  not  the  feeding  of  the 
flock,  clouds — from  which  one  would  expect  refreshing 
rains.  2  Peter  2. 17,  "  wells  witliout  water."  Professors 
without  practice,  carried  about— The  oldest  MSS.  have 
"carried  aside,"  i.e.,  out  of  the  right  course  (cf.  Ephesians 
4. 14).  trees  -whose  frnlt  -wltheretli- rather,  "  trees  of  the 
late  (or  waning)  autumn,"  viz.,  when  there  are  no  longer 
leaves  or  fruits  on  the  trees  [Bengel],  &c.  ivltliout 
fruit— having  no  good  fruit  of  knowledge  and  practice; 
sometimes  used  of  what  is  positively  bad.  twice  dead- 
First  wlaen  they  cast  their  leaves  in  autumn,  and  seem 
during  winter  dead,  but  revive  again  in  spring ;  secondly, 
when  they  are  "plucked  up  by  the  roots."  So  these 
apostates,  once  dead  in  unbelief,  and  then  by  profession 
and  baptism  raised  from  the  death  of  sin  to  the  life  of 
righteousness,  but  now  having  become  dead  again  by 
apostasy,  and  so  hopelessly  dead.  There  is  a  climax.  Not 
only  without  leaves,  like  trees  in  late  autumn,  but  without 
fruit:  not  only  so,  but  dead  twice;  and  to  crown  all, 
"plucked  up  by  the  roots."  13.  Raging— Wild.  Jude 
has  in  mind  Isaiah  57.  20.  shanne- plural  in  Greek, 
shames"  (cf.  Philippians  3.  19).  wandering  stars— in- 
stead of  moving  on  in  a  regular  orbit,  as  lights  to  the 
world,  bursting  forth  on  the  world  like  erratic  comets,  or 
rather  meteors  of  fire,  with  a  strange  glare,  and  then 
doomed  to  fall  back  again  into  the  blackness  of  gloom. 
14.  See  Introduction  on  the  source  whence  Jude  derived 
this  prophecy  of  Enocli.  The  Holy  Spirit,  by  Jude,  has 
sealed  the  truth  of  this  much  of  the  matter  contained  in 
the  book  of  Enoch,  though  probably  that  book,  as  well  as 
Jude,  derived  it  from  tradition  (cf.  Note,  v.  9).  Tliere  are 
reasons  given  by  some  for  thinking  the  book  of  Enoch 
copied  from  Jude  rather  than  vice  versa.  It  is  striking 
liow,  from  the  first,  prophecy  hastened  towards  its  con- 
summation. The  earliest  prophecies  of  the  Redeemer 
dwell  on  His  second  coming  in  glory,  rather  than  His  first 
coming  in  lowliness  (cf.  Genesis  3.  15  with  Romans  16.  20). 
Enoch  in  his  translation  witliout  death,  illustrated  that 
truth  which  he  all  his  life  preached  to  the  unbelieving 
world,  the  certainty  of  the  Lord's  coming,  and  the  resur- 
rection of  the  dead,  as  the  only  etFectual  antidote  to  their 
skepticism  and  self-wi.se  confidence  in  nature's  perma- 
nence. A-nd— Greek,  "Moreover,  also  Enoch,"  <!tc.  of 
these— in  relation  to  these.  The  reference  of  his  prophe- 
cies was  not  to  the  antediluvians  alone,  but  to  nil  tlie  un- 
godly {v.  15).  His  prophecy  applied  prijnarily  indeed  to 
the  flood,  but  ultimately  to  the  final  judgment,  seventh 
from  Adam— A'eren  is  the  sacred  number.  In  Enoch, 
freedom  from  death  and  the  sacred  number  are  com- 
bined: for  every  seventh  object  is  most  highly  valued. 
Jude  thus  sliows  the  antiquity  of  the  prophecies.  Cf.  "of 
old,"  Note,  V.  i.  There  were  only  five  fathers  between 
Enoch  and  Adam.  The  seventh  from  Adam  propliesied 
the  things  which  shall  close  the  seventh  age  of  tlie  world. 
[BENOEii.]  Cometh— ;i<.,  "came."  Prophecy  regards  the 
Ititare  as  certain  as  if  It  were  pott,  salnta- Holy  angels 
82 


(cf.  Deuteronomy  33.  2;  Daniel  7. 10;  Zechariah  14.  5;  Mat- 
thew 25. 31 ;  Hebrews  12. 22).  15.  This  verse  and  the  begin- 
ning of  Enoch's  prophecy  is  composed  in  Hebrew  poetic 
parallelism,  the  oldest  specimen  extant.  Some  think 
Laraech's  speech,  which  is  also  in  poetic  parallelism, 
was  composed  in  mockery  of  Enoch's  prophecy:  as 
Enoch  foretold  Jehovah's  coming  to  judgment,  so  La- 
mech  presumes  on  impunity  in  polygamy  and  murder 
(just  as  Cain  the  murderer  seemed  to  escape  with  impu- 
nity), convince— convict,  hard  speeches— sucla  as  are 
noticed  in  v.  8, 10, 16 ;  Malachi  3. 13, 14 ;  contrast  16. 17.  un- 
godly sinners— not  merely  sinners,  but  proud  despisers  of 
God:  impious,  against  Iklm— They  who  speak  against 
God's  children  are  regarded  by  God  as  speaking  against 
Himself.  16.  murmurers- in  secret:  muttering  murmurs 
against  God's  ordinances  and  ministers  in  Church  and 
state.  Cf.  V.  8,  "speak  evil  of  dignities;"  15,  "hard 
speeches;"  against  the  Lord,  complainers- never  satis- 
fied with  their  lot  (Numbers  11. 1;  cf.  the  penalty,  Deuter- 
onomy 28.  47,  48).  -walking  after  their  own  lusts— (v.  18.) 
The  secret  of  their  murmuring  and  complaining  is  tlie  rest- 
less insatiability  of  tlieir  desires,  great  swelling  w^ords 
—(2  Peter  2. 18.)  men's  persons— their  mere  outward  ap- 
pearance and  rank,  because  of  advantage— for  the  sake 
of  what  they  may  gain  from  them.  While  they  talk  great 
swelling  words,  they  are  really  mean  and  fawning  towards 
those  of  wealth  and  rank.  17.  But  ye,  beloved— in  con- 
trast to  those  reprobates,  v.  20,  again,  renuember— Im- 
plying that  his  readers  had  been  contemporaries  of  the 
apostles.  For  Peter  uses  the  very  same  formula  in  re- 
minding the  contemporaries  of  himself  and  the  other 
apostles,  spoken  before— spoken  already  before  now. 
the  apostles— Peter  {Notes,  2  Peter  3.  2,  3),  and  Paul  before 
Peter  (Acts  20.  29;  1  Timothy  4.  1;  2  Timothy  3. 1).  Jude 
does  not  exclude  himself  from  the  number  of  the  apostles 
here,  for  iu  v.  18,  immediately  after,  he  says,  "they  told 
YOU,"  not  i/j(  (rather  as  Greek,  "used  to  tell  you:"  imply- 
ing that  Jude's  readers  were  contemporaries  of  the  apos- 
tles, who  used  to  tell  them).  18.  mockers— In  the  parallel, 
2Peter  3.  3,  the  same  Greek  is  translated  "scoffers."  The 
word  is  found  nowhere  else  in  the  New  Testament.  How 
Alford  can  deny  that  2  Peter  3.  2,  3  is  referred  to  (at 
least  in  part),  I  cannot  imagine,  seeing  that  Jude  quotes 
the  very  words  of  Peter  as  tlie  words  which  the  apostles 
used  to  speak  to  his  (Jude's)  readers,  -walk  after  their 
own  ungodly  lusts— ii^,  "after  (according  to)  their  own 
lusts  of  ungodliness."  19.  These  be  they — Showing  that 
their  characters  are  sucli  as  Peter  and  Paul  had  foretold. 
separate  themselves  —  from  Church  communion  in  its 
vital,  spiritual  reality:  for  outwardly  they  took  part  in 
Church  ordinances  (v.  12).  Some  oldest  MSS.  omit  "  them- 
selves:" then  understand  it,  "separate,"  cast  out  mem- 
bers of  the  Church  by  excommunication  (Isaiah  6.5.  5;  66. 
5;  Luke  6.22;  John  9.34;  cf.  "casteth  them  out  of  the 
Church,"  3  John  10).  Many,  however,  understand  "  them- 
selves," which  indeed  is  read  in  some  of  the  oldest  MSS. 
an  English  Versioti  has  it.  Arrogant  setting  up  of  tliem- 
selves,  as  having  greater  sanctity  and  a  wisdom  and  pe- 
culiar doctrine,  distinct  from  others,  is  implied.  seMsual 
— lit.,  "animal-souled:"  as  opposed  to  the  spiritual,  or 
"having  the  Spirit."  It  is  translated  "  the  TuUutal  man," 
1  Corinthians  2. 14.  In  the  tlireefold  division  of  man's 
being,  body,  soul,  and  spirit,  the  due  state  in  God's-  design 
is,  that  "the  spirit,"  whicli  is  the  recipient  of  the  Holy 
Spirit  uniting  man  to  God,  should  be  first,  and  should 
rule  the  soul,  which  stands  intermediate  between  the  body 
and  spirit;  but  in  the  animal,  or  natural  man,  the  spirit  is 
sunk -into  subserviency  to  the  animal  soul,  which  Is 
earthly  in  its  motives  and  aims.  The  "carnal"  sink 
somewhat  lower,  for  in  these  the  flesh,  the  lowfst  element 
and  corrupt  side  of  man's  bodily  nature,  reigns  paramount. 
having  not  the  Spirit- In  the  animal  and  natural  man 
the  spirit,  his  liigher  part,  which  ought  to  be  the  receiver 
of  the  Holy  Spirit,  is  not  so;  and  therefore,  his  spirit  not 
being  in  its  normal  state,  he  is  said  not  to  Itave the  spirit  (ct, 
John  3.  5,  6).  In  the  completion  of  redemption  the  parts 
of  redeemed  man  shall  Ije  placed  In  their  due  relation: 
whereas  lu  the  ungodly,  the  soul  severed  from  the  spirit 

645 


Introduction. 


REVELATION. 


Introduction. 


shall  have  for  ever  animal  life  without  anion  to  God  and 
heaven— a  living  death,  ao.  Resuming  v.  17.  building 
up  yourselves— the  opposite  to  the  "  separate  themselves" 
(v.  19):  as  "in  the  Holy  Ghost"  is  opposed  to  "Having  not 
the  Spirit."  on — as  on  a  foundation.  Building  on  the 
FAITH  is  equivalent  to  building  on  Christ,  the  object 
of  faith,  praying  in  tUe  Holy  Ghost  —  (Romans  8. 
26;  Ephesians  6. 18.)  The  Holy  Spirit  teaches  what  tue 
are  to  pray  for,  and  how.  None  can  pray  aright  save  by 
being  in  the  Spirit,  i.  e.,  in  the  element  of  His  influence. 
Chkysostom  states  that,  among  the  charisms  bestowed 
at  the  beginning  of  the  New  Testament  dispensation,  was 
the  gift  of  prayer,  bestowed  on  some  one  who  prayed  in 
the  name  of  the  rest,  and  taught  othei-s  to  pray.  More- 
over, their  prayers  so  conceived  and  often  used,  were 
received  and  preserved  among  Christians,  and  out  of 
them  forms  of  prayer  were  framed.  Such  is  tlie  origin  of 
liturgies.  [Hammond.]  ai.  In  v.  20, 21,  Jude  combines  the 
Fathei-,  the  Son,  and  the  Holy  Ghost:  and/aiWi,  hope  and 
love.  Keep  yoursielves— not  in  your  own  strengtli,  but 
"  in  the  love  of  God,"  i.  e.,  God's  love  to  you  and  all  His  be- 
lieving children,  the  only  guarantee  for  their  being  kept 
safe.  Man's  need  of  watching  is  Implied ;  at  the  same  time 
lie  cannot  keep  himself,  unless  God  in  His  love  keep  him. 
looking  for — in  hope,  tlie  mercy  of  onr  Liord  Jesus 
Christ— to  be  fully  manifested  at  His  coming.  Mercy  is 
usually  attributed  to  the  Father:  hereto  the  Son;  so  en- 
tirely one  are  they.  83,  23.  None  but  those  who  "keep 
themselves"  are  likely  to  "save"  others,  have  compas- 
sion—So one  oldest  MS.  reads.  But  two  oldest  MSS.,  Vul- 
gate, &c.,  read,  "convict;"  "reprove  to  their  conviction  ;" 
"  confute,  so  as  to  convince."  making  a  dlflference— The 
oldest  MSS.  and  versions  read  the  accusative  for  the  nom- 
inative, "  when  separating  themselves"  [  Wahl],  referring 
to  V.  19;  or  "  when  contending  with  you,"  as  the  Greek  is 
translated,  v.  9.  23.  save  with  fear— The  oldest  MSS.  do 
not  read  "  with  fear"  in  this  position  :  but  after  "  snatch- 
ing them  out  of  the  fire"  (with  which,  cf.  Amos  4. 11;  1 
Corinthians  3.  15;  Zechariith  3.  2,  said  of  a  most  narrow 
escape),  they  add  the  following  woids,  forming  a  thiud 
class,  "and  others  compassionate  with  (in)  fear."  Three 
kinds  of  patients  require  threekindsof  medical  treatment. 
Ministers  and  Christians  are  said  to  "save"  those  whom 
they  are  made  the  instruments  of  saving;  the  Greek  for 


"  save"  is  present,  therefore  meaning  "  try  to  save."  Jude 
already  (v.  9)  had  reference  to  the  same  passage  (Zechariah 
3. 1-3).  Tlie  three  classes  are:  (1.)  Those  who  contend  with 
you  (accusative  in  oldest  MSS.),  whom  you  should  convict; 
(2.)  those  who  are  as  brands  already  in  the  fire,  of  which 
hell-flre  is  the  consummation :  these  you  should  try  to 
save  by  snatching  them  out;  (3.)  those  who  are  objects  of 
compassion,  whom  accordingly  you  should  compassionate 
(and  help  if  occasion  should  oflfer),  but  at  the  same  time 
not  let  pity  degenerate  luto  connivance  at  their  error. 
Your  compassion  is  to  be  i^ccompanied  "with  fear"  of 
being  at  all  defiled  by  them,  hating — Even  haired  has 
its  legitimate  field  of  exercise.  Sin  is  the  only  thing 
which  God  hates:  so  ought  we.  even  the  garment — a 
proverbial  phrase:  avoiding  the  most  remote  contact 
with  sin,  and  hating  that  which  borders  on  it.  As  gar- 
mentsoit\\&  apostles  wrought  miracles  of  good  in  healing, 
so  the  very  garment  of  sinners  raetaphoricallj',  i.  e.,  any- 
thing brought  into  contact  with  their  pollution,  is  to  be 
avoided.  Cf.  as  to  lepers  and  other  persons  defiled,  Leviti- 
cus 13.52-57;  15.4-17:  the  garments  were  held  polluted;  and 
any  one  touching  them  was  excluded,  until  purified,  from 
religious  and  civil  communion  with  the  sanctified  people 
of  Israel.  Christians  who  received  at  baptism  the  wliite 
garihent  in  token  of  purity,  are  not  to  defile  it  by  any 
approach  to  what  is  defiled.  24,  25.  Concluding  doxolo- 
gy.  "Sow — Greek,  "  But."  you— Alford,  on  inferior  au- 
thority, reads,  "them."  You  is  in  contradistinction  to 
those  ungodly  men  mentioned  above,  keep  .  .  .  front 
falling- rather,  "guard  .  .  .  (so  as  to  he)  without  falling," 
or  stumbling,  before  the  presence  of  his  glory — i.  e.,  be- 
fore Himself,  when  He  shall  be  revealed  in  glory,  fault- 
less—GrreeA,  "  blameless."  with  exceeding  Joy— lit., "  with 
exultation"  as  of  those  who  leap  for  joy.  To  the  only 
....  God  our  Saviour— The  oldest  MSS.  add,  "  through 
Jesus  Christ  our  Lord."  The  transcribers,  fancying  that 
"Saviour"  applied  to  Christ  alone,  omitted  the  words. 
The  sense  is.  To  the  only  God  (the  Father)  who  is  our  Sa- 
viour through  (t.  e.,  by  the  mediation  of)  Jesus  Christ  our 
Lord.  dominion — Greek,  "might."  •power— authority : 
legitimate  power.  The  oldest  MSS.  and  Vulgate,  after 
"power,"  have  "before  all  the  age,"  i.  e.,  before  all  time 
as  to  the  past;  "and  now,"  as  to  the  present;  "and  to  all 
the  ages,"  t.  e.,for  ever,  as  to  the  time  to  come. 


THE    REVELATION 

OF    ST.    JOHN    THE    DIVINE. 
INTRODUCTION. 


Authenticity.— The  author  calls  himself  John  (ch.  1. 1,  4,  9;  22.  8).  Justin  Martyr  (Dialogue,  p.  308,  A.  d.  139-181> 
quotes  from  the  Apocalypse,  as  John  the  apostle's  work,  the  prophecy  of  the  millennium  of  the  saints,  to  be  followed  by 
the  general  resurrection  and  judgment.  Tliis  testimony  of  Justin  Is  referred  to  also  by  Eusebius,  Ecclesiastical  History 
4.  18.  Justin,  in  the  early  part  of  the  second  century,  held  his  controversy  with  Trypho,  a  learned  Jew,  at  Ephesus, 
where  John  had  been  living  thirty  or  thirty-five  years  before:  he  says  that  "  the  Revelation  had  been  given  to  John, 
one  of  the  twelve  apostles  of  Christ."  Melito,  b\shop  of  Sardis  (about  171  A.  D.),  one  of  the  seven  churches  addressed,  a 
BViccessor,  therefore,  of  one  of  the  seven  angels,  is.said  by  Eusebius  {Ecclesiastical  History  4, 26)  to  have  written  treatises 
on  the  Apocalypse  of  John.  The  testimony  of  the  bishop  of  Sardis  is  the  more  impartial,  as  Sardis  is  one  of  the 
churches  severely  reproved  (ch.  3.  1).  So  also  Theophilus  of  Antioch  (about  180  A.  D.),  according  to  Euse- 
isius  4. 26,  quoted  testimonies  from  the  Apocalyps^  of  John.  Eusebius  says  the  same  of  Apollonius,  who  lived  in 
Asia  Minor  in  the  end  of  the  second  century.  Iben^us  (about  180  A.  D.),  a  hearer  of  Polycarp,  the  disciple  of  John, 
and  supposed  by  Archbishop  Usher  to  be  the  angel  of  the  Church  of  Smyrna,  is  most  decided  again  and  again  in 
quoting  the  Apocalypse  as  the  work  of  the  apostle  John  (Hcereses  4.,  20. 11 ;  4.,  21.  3 ;  4.,  30.  4 ;  5.,  36. 1 ;  5.,  30.  3 ;  5.,  35.  2).  In 
5..  30.  1,  alluding  to  the  mystical  number  of  the  beast,  666  (ch.  13. 18),  found  in  all  old  copies,  he  says,  "  We  do  not  hazard 
a  confident  tlieory  as  to  the  name  of  Antichrist;  for  if  it  had  been  necessary  that  his  name  should  be  proclaimed 
openly  at  the  present  time,  it  would  have  been  declared  by  him  who  saw  the  apocalyptic  vision ;  for  it  tvas  seen  at  fM 
long  time  back,  but  almost  in  our  generation,  loivards  the  end  of  Domitian's  reign."  In  his  work  against  heresies,  published 
ten  years  after  Polycarp's  martyrdom,  he  quotes  the  Apocalypse  twenty  times,  and  makes  long  extracts  from  it,  as  in- 
spired Scripture.  These  testimonies  of  persons  contemporary  with  John's  immediate  successors,  and  more  or  less  con- 
uected  with  the  region  of  the  seven  churches  to  which  Revelation  is  addressed,  are  most  convincing.  Tektullian,  oi 
546 


Introdu/cHolC.  REVELATION.  Introditction. 

North  Africa  (about  220  A.  D,).  Adversus  Marcion  3.  M,  quotes  the  apostle  John's  description  iu  the  Apocalypse  of  the 
sword  proceeding  out  of  the  Lord's  mouth  (ch.  19.  15),  and  24,  the  heavenly  city  (ch.  21).  Cf.  De  Rcsurrectione  27  ;  De 
Anima  8,  9,  &C. ;  De  Prcescriptione  HoEreticorum  33.  The  MuRATOKi  fragment  of  tlie  canon  (about  A.  D.  200)  refers  to  John 
the  apostle  writing  to  the  seven  churches.  Hippolytus,  bishop  of  Ostia,  near  Rome  (about  240  A.  D.),  De  Aniichristo, 
p.  67,  quotes  ch.  17.  1-18,  as  the  writing  of  John  the  apostle.  Among  Hippolytus'  works,  there  is  specified  in  the  cata- 
logue on  his  statue,  a  treatise  "on  the  Apocalypse  and  Gospel  according  to  John."  Cl,ement  of  Ai>exandkia  (about 
200  a.  D.),  Slromata  C.  13,  alludes  to  the  twenty-four  seats  on  which  the  elders  sit  as  mentioned  by  John  iu  the  Apoca- 
lypse (ch.  4.  5);  also,  in  Quis  dives  Salens,  sec.  42,  he  nientions  John's  return  from  Patmos  to  Ephesus  on  the  death  of 
the  Roman  tyrant.  Origen  (about  233  a.  d.),  Comnienfcvy  on  Matthew,  in  Eusebius  {Ecclesiastical  History  6.  25),  men- 
tions John  as  the  author  of  the  Apocalypse,  without  expressing  any  doubts  as  to  its  authenticity;  also,  in  Comment- 
ai-y  on  Matthew,  torn.  16.  6,  he  quotes  ch.  1.  9,  and  says,  "John  seems  to  have  beheld  the  Apocalj'pse  in  the  island  of 
Patmos."  ViCTOKixus,  bishop  of  Pettau  in  Pannonia,  who  suffered  martyrdom  under  Diocletian  in  303  a.  d.,  wrote 
the  earliest  extant  commentary  on  the  Apocalypse.  Though  the  Old  Syriac  Peschito  version  does  not  contain  the 
Apocalypse,  yet  Ephrem  Syrus  (about  378  a.  d.)  frequently  quotes  the  Apocalypse  as  canonical,  and  ascribes  it  to 
John. 

Its  conom'ctVy  and  inspiration  (according  to  a  scholium  of  Andreas  of  Cappadocia)  are  attested  by  Papias,  a 
hearer  of  John,  and  associate  of  Polycarp.  Papias  was  bishop  of  Hierapolis,  near  Laodicea,  one  of  the  seven  churches. 
Wordsworth  conjectures  that  a  feeling  of  shame,  on  account  of  the  rebukes  of  Laodicea  in  Revelation,  may  have 
operated  on  the  Council  of  Laodicea,  so  as  to  omit  Revelation  from  its  list  of  books  to  be  read  publicly.  (?)  The  Epistle 
of  the  churches  of  Lyons  and  Vienne  to  the  churches  of  Asia  and  Phrygia  (in  Eusebius,  Ecclesiastical  History  5. 1-3), 
in  the  persecution  under  M.  Aurelins,  A.  D.  77,  quotes  ch.  1.  5 ;  3. 14;  14.  4,  and  22. 11,  as  Scripture.  Cyprian  (about  250 
A.  D.)  also,  in  Ep.  13,  quotes  ch.  2.  5  as  Scripture ;  and  in  Ep.  25  he  quotes  ch.  3.  21,  as  of  the  same  authority  as  the  Gos- 
pel. (For  other  instances,  see  Alford's  Prolegomena,  from  whom  mainly  this  summary  of  evidence  hfis  been  derived.) 
Athanasius,  in  his  Festival  Epistle,  enumerates  the  Apocalypse  among  thecanoji/cn?  Scriptures,  to  which  none  must 
add,  and  fi-ora  which  none  must  take  away.  Jerome  {la.  Epistola  ad  Paulinum)  includes  in  the  canon  the  Apocalypse, 
adding,  "  It  has  as  many  mysteries  as  words.  All  praise  falls  short  of  its  merits.  In  each  of  its  words  lie  hid  mani- 
fold senses."  Thus  an  unbroken  chain  of  testimony  down  from  the  apostolic  period  confirms  its  canonicity  and 
authenticity. 

The  Alogi  (Epiphanius  Hcereses  51),  and  Caius  the  Roman  presbyter  (Eusebius  3.  28),  towards  the  end  of  the  second 
and  beginning  of  the  third  century,  rejected  St.  John's  Apocalypse  on  mere  captious  grounds.  Caius,  according  to 
Jerome,  De  Viris  Illustribus,  about  210  A.  D.,  attributed  it  to  Ceriuthus,  on  the  ground  of  its  supporting  the  millennial 
reign  on  earth.  Dionysius  of  Alexandria  mentions  many  before  his  time  who  rejected  it  because  of  its  obscurity, 
and  because  it  seemed  to  support  Cerinthus'  dogma  of  an  eartlily  and  carnal  kingdom;  whence  they  attributed  it  to 
Cerinthus.  This  Dionysius,  scholar  of  Origen,  and  bishop  of  Alexandria  (A.  D.  247),  admits  its  inspiration  (in  Euse- 
bius, Ecclesiastical  History  7. 10),  but  attributes  it  to  some  John  distinct  from  Joiin  the  apostle,  on  the  ground  of  its  differ- 
ence of  style  and  character,  as  compared  with  St.  John's  Gospel  and  Epistle,  as  also  because  the  name  John  is  several 
times  mentioned  in  the  Apocalypse,  which  is  always  kept  back  in  both  the  Gospel  and  Epistle;  moreover,  neither 
does  the  Epistle  make  an5'-  allusion  to  the  Apocalypse,  nor  the  Apocalypse  to  the  Epistle ;  and  the  style  is  not  pure 
Greek,  but  abounds  in  barbarisms  and  solecisms.  Eusebius  wavers  iu  opinion  (Ecclesiastical  History  24.  39)  as  to 
whether  it  is,  or  is  not,  to  be  ranked  among  the  undoubtedly  canonical  Scriptures.  His  antipathy  to  tlie  millennial 
doctrine  would  give  an  unconscious  bias  to  his  judgment  on  the  Apocalypse.  Cyril  of  Jerusalem  (a.  d.  386),  Oate- 
chesisi.  35, 36,  omits  the  Apocalypse  in  enumerating  the  New  Testament  Scriptures  to  be  read  privately  as  well  as  pub- 
licly. "  Whatever  is  not  read  in  the  churches,  that  do  not  even  read  by  thyself;  the  apostles  and  ancient  bishops  of 
the  Church  who  transmitted  them  to  us  were  far  wiser  than  thou  art."  Hence,  we  see  that,  in  his  day,  the  Apocalypse 
was  not  read  in  the  churches.  Yet  in  Catecliesis  1.  4  he  quotes  ch.  2.  7, 17 ;  and  in  Catechesis  1.,  15.  13  he  draws  the  pro- 
phetical statement  from  ch.  17. 11,  that  the  king  who  is  to  humble  the  three  kings  (Daniel  7.  8, 20)  is  the  eighth  king.  In 
c.  15.  and  27.  he  similarly  quotes  from  ch.  12.  3,  4.  Alford  conjectures  that  Cyril  had  at  some  time  cliauged  his 
opinion,  and  that  these  references  to  the  Apocalypse  were  slips  of  memory  whereby  he  retained  phraseology  whicli 
belonged  to  his  former,  not  his  subsequent  views.  The  sixtieth  canon  (if  genuine)  of  the  L.^odicean  Council  in  tlie 
middle  of  the  fourth  century  omits  the  Apocalypse  from  the  canonical  books.  The  Eastern  Church  in  part  doubted, 
the  Western  Church,  after  the  fifth  century,  universally  recognized,  the  Apocalypse.  Cyril  of  Alexandria,  De 
AdorationcWH,  though  implying  the  fact  of  some  doubting  its  genuineness,  himself  undoubtedly  accepts  it  as  the  work 
of  St.  John.  Andreas  of  Cesarea,  in  Cappadocia,  recognized  as  genuine  and  canonical,  and  wrote  the  first  entire 
and  connected  commentary  on,  the  Apocalypse.  The  sources  of  doubt  seem  to  have  been,  (1.)  the  antagonism  of 
many  to  the  millennium,  which  is  set  forth  in  it;  (2.)  its  obscurity  and  symbolism  having  caused  it  not  to  be  read  in 
the  churches,  or  to  be  taught  to  the  young.  But  the  most  primitive  tradition  is  unequivocal  in  its  favour.  In  a  word, 
the  objective  evidence  Is  decidedly  for  it;  the  only  arguments  against  it  seem  to  have  been  subjective. 

The  personal  notices  of  John  in  the  Apocalypse  occur  ch.  1.  1,  4,  9;  22.  8.  Moreover,  the  writer's  addresses  to  the 
churches  of  Proconsular  Asia  (ch.  2.  1)  accord  with  the  concurrent  tradition,  that  after  John's  return  froin  his  exile 
In  Patmos,  at  the  death  of  Domitian,  under  Nerva,  he  resided  for  long,  and  died  at  last  In  Ephesus,  in  the  time  of 
Trajan  (Eusebius,  Ecclesiastical  History  3.  20,  23).  If  the  Apocalypse  were  not  the  Inspired  work  of  John,  purporting 
as  it  does  to  bean  address  from  their  superior  to  the  seven  churches  of  Proconsular  Asia,  it  would  have  assuredly  been 
rejected  inthat  region;  whereas  the  earliest  testimonies  in  those  churches  are  nil  In  its  favour.  One  person  alone  was 
entitled  to  use  language  of  authority  such  as  is  addressed  to  the  seven  angels  of  the  churches— namely,  John,  as  the 
last  surviving  apostle  and  superintendent  of  all  the  churches.  Also,  it  accords  with  John's  manner  to  assert  the  ac- 
curacy of  his  testimony  both  at  the  beginning  and  end  of  his  book  (cf.  ch.  1.  2, 3,  and  22. 8,  with  John  1. 14 ;  21,  24 ;  1  John  1. 1, 
2).  Again,  It  accords  with  the  view  of  the  writer  being  an  inspired  apostle  that  he  addresses  the  angels  or  presidents 
of  the  several  churches  in  the  tone  of  a  superior  addressing  inferiors.  Also,  he  commends  the  Church  of  Ephesus  for 
trying  and  convicting  "  them  which  say  (hey  are  apostles,  and  are  not,"  by  which  he  implies  his  own  undoubted  claim 
to  apostolic  inspiration  (ch.  2.  2),  as  declaring  in  the  seven  epistles  Christ's  will  revealed  through  him. 

As  to  the  difference  of  style,  as  compared  with  the  Gospel  and  Epistle,  the  difference  of  subject  in  part  accounts  for  it, 
the  visions  of  the  seer,  transported  as  he  was  above  the  region  of  sense,  appropriately  taking  a  form  of  expression 
abrupt,  and  unbound  by  the  grammatical  laws  which  governed  his  writings  of  a  calmer  and  more  del  I  berate  character. 

547 


TrUroduction.  REVELATION.  Introduction. 

Moreover,  as  being  a  Galilean  Hebrew,  John,  in  writing  a  Revelation  akin  to  the  Qld  Testament  prophecies,  naturally 
reverted  to  their  Hebraistic  style.  Alford  notices,  among  the  features  of  resemblance  between  the  styles  of  the 
Apocalypse  and  John's  Gospel  and  Epistle,  (1.)  the  characteristic  appellation  of  our  Lord,  peculiar  to  John  exclusively, 
"the  Word  of  God"  (ch.  19. 13;  cf.  John  1.1;  IJohn  1. 1).  (2.)  the  phrase,  "  he  that  overcometh"  (ch.2.7, 11, 17;  3.5, 12,21; 
12. 11;  15.  2;  17.  14;  21.  7;  cf.  John  16.  33;  1  John  2. 13, 14;  4.  4;  5.  4,  5).  r3.)The  Greeic  term  {alethinos)  for  "true,"  asopposed 
to  that  which  is  shadowy  and  unreal  (ch.  3.  7, 14;  6. 10;  15.  3;  16.  7;  19.  2,  9, 11 ;  21.  5;  22.  6).  This  terra,  found  only  once  in 
St.  Luke  (Luke  16. 11),  four  times  in  St.  Paul  (1  Thessalonians  1.  9;  Hebrews  8.  2;  9.  24;  10.  22),  is  found  nine  times  in  St. 
John's  Gospel  (John  1.  9 ;  4.  23,  37 ;  6.  32 ;  7. 28 ;  8. 16 ;  15. 1 ;  17. 3 ;  19. 35),  four  times  in  John's  First  Epistle  (I  John  2. 8 ;  5. 20), 
and  ten  times  in  Revelation  (ch.  3.  7,14;  6. 10;  15.  3;  16.7;  19.  2,  9, 11;  21.5;  22.  6).  (4.)  The  Greek  diminutive  for  "Lamb" 
(arnion,  ii^,  "lambkin")  occurs  twenty-nine  times  in  the  Apocalypse,  and  the  only  other  place  where  it  occurs  la 
John  21. 15.  In  John's  writings  alone  is  Christ  called  directly  "  the  Lamb  "  (John  1. 29,  36).  In  1  Peter  1. 19,  He  is  called 
"as  a  lamb  without  blemish,"  in  allusion  to  Isaiah  53.  7.  So  the  use  of  "witness,"  or  "testimony"  (ch.  1.  2,  9;  6.  9; 
11.  7,  Ac;  cf.  John  1.7,8,15,19,32;  1  John  1.2;  4.14;  5.6-11).  "Keep  the  word,"  or  "  commandments"  (ch.  3.  8, 10;  12. 
17,  &c. ;  cf.  John  8.  51,  55 ;  14. 15).  The  assertion  of  the  same  thing  positively  and  negatively  (ch,  2.  2,  6,  8, 13 ;  3.  8, 17, 18 ; 
cf.  John  1.  3,  6,  7,  20 ;  1  John  2.  27,  28).  Cf.  also  1  John  2.  20,  27  with  ch.  3. 18,  as  to  the  spiritual  ariointing.  The  seeming 
solecismsof  style  are  attributable  to  that  inspired  elevation  which  is  above  mere  grammatical  rules,  and  are  designed 
to  arrest  the  reader's  attention  by  the  peculiarity  of  the  phrase,  so  as  to  pause  and  search  into  some  deep  truth  lying 
beneath.  The  vivid  earnestness  of  the  inspired  writer,  handling  a  subject  so  transcending  all  others,  raises  him 
above  all  servile  adherence  to  ordinary  rules,  so  tliat  at  times  he  abruptly  passes  from  one  grammatical  construction 
to  another,  as  he  graphically  sets  the  tiling  described  before  the  eye  of  the  reader.  This  is  not  due  to  ignorance  of 
grammar,  for  he  "has  displayed  a  knowledge  of  grammatical  rules  in  other  much  more  difficult  constructions." 
[Winer.]  The  connection  of  thovght  \s  more  ultenAeA  to  than  mere  grammatical  connection.  Another  consideration 
to  be  taken  into  account  is,  that  two-fifths  of  tlie  whole  being  the  recorded  language  of  others,  he  moulds  his  style 
accordingly.    Cf.  Tregelles'  Introduction  to  Revelation  from  Heathen  Authorities. 

Tbegelles  well  says  (New  Testament  Historic  Evidence),  "There  is  no  book  of  the  New  Testament  for  which  we  have 
such  clear,  ample,  and  numerous  testimonies  in  the  second  century  as  we  have  in  favour  of  the  Apocalypse.  The 
more  closely  the  witnesses  were  connected  with  the  apostle  John  (as  was  the  case  with  Irenseus),  the  more  explicit  Is 
their  testimony.  That  doubts  should  prevail  in  after  ages  must  have  originated  either  in  ignoi'ance  of  the  earlier 
testimony,  or  else  from  some  supposed  intuition  of  what  an  apostle  ought  to  have  written.  The  objections  on  the 
ground  of  internal  style  can  weigh  nothing  against  tlie  actual  evidence.  It  is  in  vain  to  argue,  a  priori,  that  St.  John 
could  not  have  written  tliis  book,  when  we  have  the  evidence  of  several  competent  witnesses  that  he  did  write  it." 

Relation  of  the  Apqcalypse  to  the  Rest  of  the  Canon.— Gregory  Nyssen,  torn.  3,  p.  601,  calls  Revelation 
"the  last  book  of  grace."  It  completes  the  volume  of  inspiration,  so  that  we  are  to  look  for  no  further  revelation 
till  Christ  Himself  shall  come.  Appropriately  the  last  book  completing  tlie  canon  was  written  by  John,  the  last  sur- 
vivor of  the  apostles.  The  New  Testament  is  composed  of  the  historical  books,  the  Gospels  and  Acts,  the  doctrinal 
Epistles,  and  the  one  prophetical  book.  Revelation.  The  same  apostle  wrote  tlie  last  of  the  Gospels,  and  probably  the 
last  of  the  Epistles,  and  the  only  prophetical  book  of  the  New  Testament.  All  the  books  of  the  New  Testament  bad 
been  written,  and  were  read  in  the  Cliurch  assemblies,  some  years  before  John's  death.  His  life  was  providentially 
prolonged  that  he  might  give  tlie  final  attestation  to  Scripture.  About  tlie  year  100  A.  d.,  the  bishops  of  Asia  (the 
angels  of  the  seven  churches)  came  to  John  at  Ephesus,  bringing  him  copies  of  the  three  Gospels,  Matthew,  Mark, 
and  Luke,  and  desired  of  him  a  statement  of  his  apostolical  judgment  concerning  them ;  whereupon  he  pronounced 
them  authentic,  genuine,  and  inspired,  and  at  their  request  added  his  own  Gospel  to  complete  the  fourfold  aspect  of 
the  Gospel  of  Christ  (cf.  Muratori's  Canon ;  Eusebius  3.  24 ;  Jerome,  Pi-ooemium  in  MaUhceum ;  Victorinus  on  the 
Apocalypse ;  Theodoret,  Mopsuestla).  A  Greek  divine,  quoted  in  Allatius,  calls  Revelation  "tlie  seal  of  the  whole 
Bible."  The  canon  would  be  incomplete  without  Revelation.  Scripture  is  a  complete  whole,  its  component  books, 
written  in  a  period  ranging  over  1500  j-ears,  being  mutually  connected.  Unity  of  aim  and  spirit  pervades  the  entire, 
so  that  the  end  is  the  necessary  .sequence  of  the  middle,  and  the  middle  of  the  beginning,  Genesis  pi'esents  before  us 
man  and  his  bride  in  innocence  and  blessedness,  followed  ijy  man's  fall  through  Satan's  subtlety,  and  man's  conse- 
quent misery,  his  exclusion  from  Paradise  and  its  tree  of  life  and  delightful  rivers.  Revelation  presents,  in  reverse 
order,  man  first  liable  to  sin  and  death,  but  afterwards  made  conqueror  through  the  blood  of  tlie  Lamb;  the  first 
Adam  and  Eve,  represented  by  the  second  Adam,  Ciirist,  and  the  Cliurch,  His  spotless  bride,  in  Paradise,  with  free 
access  to  the  tree  of  life  and  the  crystal  water  of  life  that  flows  from  the  throne  of  God.  As  Genesis  foretold  the  bruis- 
ing of  the  serpent's  head  by  the  woman's  seed,  so  Revelation  declares  the  final  accomplishment  of  that  prediction 
(chs.  19.,  20). 

Place  AND  Tijm:  OF  Writing.— The  best  authorities  among  the  Fathers  state  that  John  was  exiled  under  Doml- 
tian  (iREN^us,  5.  30 ;  Clement  of  Alexandria  ;  Eusebius,  Ecclesiastical  History  3.  20).  Victorinus  says  that  he  had 
to  labour  in  the  mines  of  Patmos.  At  Domitian's  death,  95  A.  d.,  he  returned  to  Ephesus  under  the  Emperor  Nerva. 
Probably  it  was  immediately  after  his  return  that  he  wrote,  under  Divine  inspiration,  the  account  of  the  visions 
vouchsafed  to  him  in  Patmos  (ch.  1.  2,  9).  However,  ch.  10.  4  seems  to  imply  that  he  wrote  the  visions  immediately 
after  seeing  them.  Patmos  is  one  of  the  Sporades.  Its  circumference  is  .ibout  tliirty  miles.  "It  was  fitting  that 
when  forbidden  to  go  beyond  certain  bounds  of  the  eartli's  lands,  he  was  permitted  to  penetratelhe  secrets  of  heaven." 
[Bede,  Explan.  Apocalypse  on  ch.  1.]  The  following  arguments  favour  an  earlier  date,  viz.,  under  Nero:  (1.)  Eusebius 
(in  Evangelical  Demonstrations)  unites  in  the  same  sentence  John's  banishment  with  tlie  stoning  of  James  and  the  be- 
heading of  Paul,  which  were  under  Nero.  (2.)  Clemens  Alexandrinus'  story  of  the  robber  reclaimed  by  John,  after 
he  had  pursued,  and  with  difficulty  overtaken  liim,  accords  better  witli  John  then  being  a  younger  man  than  under 
Domitian,  when  he  was  100  years  old.  Arethas,  in  tlie  sixtli  century,  applies ihe  sixth  seal  to  the  destruction  of  Je 
rusalem  (70  a.  d,),  adding  that  the  Apocalypse  was  written  before  tliat  event.  So  tlie  Syriac  version  states  he  was  ban- 
ished by  Nero  the  Csesar.  Laodieea  was  overthrown  by  an  earthquake  60  a.  d.,  but  was  immediately  rebuilt,  so  that 
its  being  called  "  rich  and  increased  with  goods  "  Is  not  incompatible  witli  this  book  having  been  written  under  tlie 
Neronian  persecution  (64  A.  D.).  Butthe  possible  allusions  to  it  in  Hebrews  10.37;  cf.ch.1.4,8;  4.8;  22.12;  Hebrews 
11. 10;  cf.  ch.  21. 14;  Hebrews  12.  22,  23;  cf.  ch.  14. 1 ;  Hebrews  8.  1,  2;  cf.  ch.  11.  19 ;  15.  5;  21.  3;  Hebrews  4. 12;  cf.  ch.  1. 
18;  2. 12, 16;  19. 13, 15;  Hebrews  4.  9;  cf.  ch.  20;  also  1  Peter  1.  7, 13;  4.  13,  with  ch.  1. 1;  1  Peter  2.  9,  with  ch.  5. 10;  2  Tim- 
othy 4.  8,  with  ch.  2,  26,  27;  3.  21:  H.  18;  Ephesians  6. 12,  with  ch.  12.  7-12;  Philippians  i.  3,  with  ch.  3.  5;  13.  8;  17.  8;  20. 
548 


Introduclton.  HEVELATION.  Introduction. 

12, 15;  Colosslans  1. 18,  with  ch.  1.  5;  1  Corinthians  15.  52,  with  ch.  10.  7;  11. 15-18,  make  a  date  before  the  destruction  of 
Laodicea  possible.  Cerinihus  is  stated  to  have  died  before  John  :  as  tlien  he  borrowed  mucli  in  his  Pseudo-Apoca- 
lypse from  John's,  it  Is  likely  the  latter  was  at  an  earlier  date  than  Doraitian's  reign.  See  Tilloch's  Introduction  to 
Apocalypse.    But  the  Pauline  benediction  (ch.  1.  4)  implies  it  was  written  after  Paul's  death  under  Nero. 

To  What  Readers  Addressed.— The  inscription  states  that  it  is  addressed  to  the  seven  churches  of  Asia,  i.e., 
Proconsular  Asia.  St.  John's  reason  for  fixing  on  the  number  seveii  (for  there  were  more  than  seven  churches  in  the 
region  meant  by  "Asia,"  for  instance.  Magnesia  and  Tralles)  was  doubtless  because  seven  is  the  sacred  number  im- 
plying totality  and  universality :  so  it  is  implied  that  John,  through  the  medium  of  the  seven  churches,  addresses  in 
the  Spirit  the  Church  of  all  places  and  ages.  The  Church  in  its  various  states  of  spiritual  life  or  deadness,  in  all  ages 
and  places,  is  represented  by  the  seven  churches,  and  is  addressed  with  words  of  consolation  or  warning  accordingly, 
Smyrna  and  Philadelphia  alone  of  the  seven  are  honoured  with  unmixed  praise,  as  faithful  in  tribulation  and  rich 
in  good  works.  Heregles  of  a  decided  kind  had  by  this  time  arisen  in  the  churches  of  Asia, and  the  love  of  many 
Lad  waxed  cold,  whilst  others  had  advanced  to  greater  zeal,  and  one  had  sealed  his  testimony  with  his  blood. 

Object.— It  begins  with  admonitory  addresses  to  the  seven  churches  from  the  Divine  Son  of  man,  whom  John  saw 
in  vision,  after  a  brief  introduction  which  sets  forth  the  main  subject  of  the  book,  viz.,  to  "  show  unto  His  servants 
things  which  must  shortly  come  to  pass"  (chs.  1.-3).  From  ch.  4.  to  the  end  is  mainly  prophecy,  with  practical  ex- 
hortations and  consolations,  howevei",  interspersed,  similar  to  those  addressed  to  the  seven  churches  (the  representa- 
tives of  the  universal  Church  of  every  age),  and  so  connecting  the  body  of  the  book  with  its  beginning,  which  there- 
fore forms  its  appropriate  introduction. 

Three  schools  of  interpretei» exist:  (1.)  The  Preterists,  who  hold  that  almost  the  whole  has  been  fulfilled.  (2.)  The 
Historical  Interpreters,  who  hold  that  it  comprises  the  history  of  the  Church  from  St.  John's  time  to  the  end  of  the 
world,  the  seals  being  chronologically  succeeded  by  the  trumpets,  and  the  trumpets  by  the  vials.  (3.)  The  Futurists, 
who  consider  almost  the  whole  as  yet  future,  and  to  be  fultilled  immediately  before  Christ's  second  coming.  The 
first  theory  was  not  held  by  any  of  the  earliest  Fathers,  and  is  only  held  now  by  Rationalists,  who  limit  John's 
vision  to  things  within  his  own  horizon,  Pagan  Rome's  persecutions  of  Christians,  and  its  consequently  anticipated 
destruction.  The  Futurist  school  is  open  to  this  great  objection:  It  would  leave  the  Church  of  Christ  unprovided 
with  prophetical  guidance  or  support  under  her  fiery  trials  for  1700  or  1800  years.  Now  God  has  said,  "Surely  He  will 
do  nothing,  but  He  revealeth  His  secrets  unto  His  servants  the  prophets."  The  Jews  had  a  succession  of  prophets 
who  guided  them  with  the  light  of  prophecy :  what  their  prophets  were  to  them,  that  the  apocalyptic  Scriptures  have 
been,  and  are,  to  us. 

Alfobd,  following  Isaac  Williams,  draws  attention  to  the  parallel  connection  between  the  Apocalypse  and 
Christ's  discourse  on  th£  Mount  of  Olives,  recorded  in  Matthew  21.  The  seals  plainly  bring  us  down  to  the  second 
coming  of  Christ,  just  as  the  trumpets  also  do  (of.  ch.  6.  12-17;  8.  1,  &c. ;  11.  15),  and  as  the  vials  also  do  (ch.  16. 17):  all 
three  run  parallel,  and  end  in  the  same  point.  Certain  "catchwords"  (as  Wordsworth  calls  them)  connect  the 
three  series  of  symbols  together.  They  do  not  succeed  one  to  the  other  in  historical  and  chronological  sequence,  but 
move  side  by  side,  the -subsequent  series  filling  up  in  detail  the  same  picture  which  the  preceding  series  had  drawn 
in  outline.  So  Victorinus  (on  ch.  7.  2),  the  earliest  commentator  on  the  Apocalypse,  says,  "The  order  of  the  things 
said  is  not  to  be  regarded,  since  often  the  Holy  Spirit,  when  He  has  run  to  the  end  of  the  last  time,  again  returns  to 
the  same  times,  and  supplies  what  He  has  less  fully  expressed."  And  Primasius  {Ad  ApocaJypsin  in  fine),  "In  the 
trumpets  he  gives  a  description  by  a  pleasing  repetition,  as  is  his  custom." 

At  the  very  beginning,  St.  John  hastens,  by  anticipation  (as  was  the  tendency  of  all  the  prophets),  to  the  grand 
consummation.  Ch.  1.  7,  "Behold,  He  couieth  with  clouds,"  &c. ;  v.  8, 17,  "I  am  the  beginning  and  the  endinff— the 
first  and  the  last."  So  the  seven  epistles  exhibit  the  same  anticipation  of  the  end.  Ch.  3. 12,  "  Him  that  overcometh, 
I  will  write  upon  Him  the  name  of  my  God,  and  the  name  of  the  city  of  my  God,  which  is  new  Jerusalem,  which 
cometh  down  out  of  heaven:"  cf.  at  the  close,  ch.  21.  2.  So  also  ch.  2.  28,  "I  will  give  him  the  morning  star:"  cf.  at  the 
close,  22. 16,  "  I  am  the  bright  and  morning  star." 

Again,  the  earthquake  that  ensues  on  tlie  opening  of  the  sixth  seal  is  one  of  the  catchwords,  i.  e.,  a  link  connecting 
chronologically  this  sixth  seal  w^^th  the  sixth  trumpet  (ch.  9. 13;  11. 13):  cf.  also  the  seventh  vial,  ch,  16.  17, 18.  The 
concomitants  of  the  opening  of  the  sixth  seal,  it  is  plain,  in  no  full  and  exhaustive  sense  apply  to  any  event,  save 
the  terrors  which  shall  overwhelm  the  ungodly  just  before  the  coming  of  the  Judge. 

Again,  IJie  beast  out  of  the  bottomless  pit,  between  the  sixth  and  seventh  trumpets,  connects  this  series  with  the  sec- 
tion, chs.  12.,  13.,  14.,  concerning  the  Church  and  her  adversaries. 

Again,  the  sealing  of  the  144,000  under  the  sixth  seal  connects  this  seal  with  the  section,  ohs.  12.-14. 

Again,  the  loosing  of  the  four  winds  by  the  four  angels  standing  on  the  four  corners  of  the  earth,  under  the  sixtk 
seal,  answers  to  the  loosing  of  the  /our  angels  at  the  Euphrates,  under  the  sixth  trumpet. 

Moreover,  links  occur  in  the  Apocalypse  connecting  it  with  the  Old  Testament.  For  instance,  the  "  mouth  speak- 
ing great  things,"  connects  the  beast  that  blasphemes  af/ainst  Ood,  and  makes  tvar  against  the  saints,  with  the  little  horn, 
or  at  last  king,  who,  arising  after  the  ten  kings,  shall  speak  against  the  Most  High,  and  wear  out  the  saints;  also,  cf. 
the  "forty-two  months"  (ch.13.5),  or  "a  thousand  two  hundred  and  threescore  days"  (ch.12.6),  with  the  "time,  times, 
and  the  dividing  of  time,"  of  Daniel  7.  25.  "  Moreover,  the  "forty-two  months,"  ch.  11.  2,  answering  to  ch.  12.  6  and 
13. 5,  link  together  the  period  under  the  sixth  trumpet  to  the  section,  chs.  12.,  13.,  14. 

Auberlen  observes,  "The  history  of  salvation  is  mysteriously  governed  by  holy  numbers.  They  are  the  scaflfold- 
Ing  of  the  organic  edifice.  They  are  not  merely  outward  indications  of  time,  but  Indications  of  nature  and  essence. 
Not  only  nature,  but  history,  is  based  in  numbers.  Scripture  and  antiquity  put  numbers  as  the  fundamental  forms 
of  things,  where  we  put  ideas."  As  number  is  the  regulator  of  the  relations  and  proportions  of  the  natural  world,  so 
does  it  enter  most  frequently  Into  the  revelations  of  the  Apocalypse,  which  sets  forth  the  harmonies  of  the  super- 
natural, the  Immediately  Divine.  Thus  the  most  supernatural  revelation  leads  us  the  farthest  Into  the  natural,  as 
was  to  be  expected,  seeing  the  God  of  nature  and  of  revelation  Is  one.  Seven  is  the  number  for  perfection  (cf.  ch.  1.  4; 
4.  5,  the  seven  Spirits  before  the  throne;  also,  cli.  5.  C,  the  Lamb's  seven  horns  and  seven  eyes).  Thus  the  seven  churchet 
represent  the  Church  catholic  In  Its  totality.  The  seven  seals— trumpets— vials,  are  severally  a  complete  series  each  In 
Itself,  fulfilling  perfectly  the  Divine  course  of  judgments.  Three  and  a  half  Implies  a  number  opposed  to  the  Divine 
(seven),  but  broken  In  itself,  and  which,  In  the  moment  of  Its  highest  triumph,  Is  overwhelmed  by  Judgment  and 

549 


John  Writeth  his  Eevelation  REVELATION  I.  to  the  Seven  Churches  of  Asia. 

utter  ruin.  Four  is  thie  number  of  tlie  world's  extension;  seven  is  tlie  number  of  God's  revelation  in  the  woild.  In 
the  /our  beasts  of  Daniel  there  is  a  recognition  of  some  power  above  them,  at  the  same  time  that  there  is  a  mimicry 
of  the  /our  cherubs  of  Ezekiel,  the  heavenly  symbols  of  all  creation  in  its  due  subjection  to  God  (ch.  4,  6-8),  So  the 
four  corners  of  the  earth,  the  four  winds,  the  four  angels  loosed  from  the  Euphrates,  and  Jerusalem  lying  "four- 
square,"  represent  world-wide  extension.  The  sevenfoldness  of  the  Spirits  on  the  part  of  God  corresponds  AVith  the 
fourfold  cherubim  on  the  part  of  the  created.  John,  seeing  more  deeply  into  the  essentially  God-opposed  character 
of  the  world,  presents  to  us,  not  the  /our  beasts  of  Daniel,  but  the  seven  heads  of  the  beast,  whereby  it  arrogates  to 
Itself  the  «eve?ifold  perfection  of  the  Spirits  o/  God;  at  the  same  time  that,  with  characteristic  self-contradiction,  it  has 
ten  horns,  the  number  peculiar  to  the  world-power.  Its  unjust  usurpation  of  the  sacred  number  seven  is  marked  by 
the  addition  of  an  eighth  to  the  seven  heads,  and  also  by  the  beast's  own  number,  666,  which  in  units,  tens,  and  hun- 
dreds, verges  upon,  but  falls  short  of,  seven.  The  judgments  on  the  world  are  complete  in  six:  after  the  sixth  seal 
and  the  sixth  trumpet,  there  is  a  pause.  When  seven  comes,  there  comes  "the  kingdom  of  our  Lord  and  His  Christ." 
Six  is  the  number  of  the  world  given  to  judgment.  Moreover,  six  is  half  of  twelve,  as  three  and  a  half  is  the  half  of 
seven.  Twelve  is  the  number  of  the  Church  :  cf.  the  tivelve  tribes  of  Israel,  the  twelve  stars  on  the  woman's  head  (ch. 
12. 1),  the  twelve  gates  of  new  Jerusalem.  Six  thus  symbolizes  the  world  broken,  and  without  solid  foundaMon.  Twice 
twelve  is  the  number  of  the  heavenly  elders ;  twelve  times  twelve  thousand  the  number  of  the  sealed  elect:  the  tree  of 
life  yields  twelve  manner  of  fruits.  Doubtless,  besides  this  symbolic  force,  there  is  a  special  chronological  meaning  In 
the  numbers;  but  as  yet,  though  a  commanded  subject  of  investigation,  they  have  received  no  solution  which  we  can 
be  sure  is  the  true  one.  They  are  intended  tostimulate  reverent  inquiry,  not  to  gratify  Idle  speculative  curiosity;  and 
■when  the  event  shall  have  been  fulfilled,  they  will  show  the  Divine  wisdom  of  God,  whaordered  all  things  in  minutely 
harmonious  relations,  and  left  neither  the  times  nor  the  ways  to  hap-hazard. 

The  arguments  for  the  year-day  theory  are  as  follows:  Daniel  9.  2^,  "Seventy  weeks  are  determined  upon,"  where 
the  Hebrew  may  be  seventy  sevens  ;  but  Mede  observes,  the  Hebrew  word  means  always  seven  of  days,  and  never  seven 
of  years  (Leviticus  12.  5;  Deuteronomy  16.  9, 10, 16).  Again,  the  number  of  years'  wandering  of  the  Israelites  was  made 
to  correspond  to  the  number  of  days  in  which  the  spies  searched  the  land,  viz.,/orty:  ef.  "each  day  for  a  year,"  Num- 
bers 14.  33,  34.  So  In  Ezeklel  4.  5,  6,  "  I  have  laid  upon  tliee  the  years  of  their  iniquity,  according  to  the  number  of  the 
days,  three  hundred  and  ninety  days  .  .  .  forty  days :  I  have  appointed  thee  each  day  /or  a  year."  St.  John,  in  Rev- 
elation itself,  uses  days  in  a  sense  which  can  hardly  be  literal.  Ch.  2. 10,  "  Ye  shall  have  tribulation  ten  days ;"  the  perse- 
cution of  ten  years  recorded  by  Eusebius  seems  to  correspond  to  it.  In  the  year-day  theory  there  is  still  quite  enough 
of  obscurity  to  exercise  the  patience  and  probation  of  faith,  for  we  cannot  say  precisely  when  the  1260  years  begin:  so 
that  this  theory  is  quite  compatible  with  Christ's  words,  "Of  that  day  and  hour  knoweth  no  man,"  &c.  However,  it 
Is  a  difficulty  in  this  theory  that  "  a  thousand  years,"  in  ch.  20. 6,  7,  can  hardly  mean  1000  by  360  days,  i.  c,  360,000  years. 
The  first  resurrection  there  must  be  literal,  even  as  v.  5  must  be  taken  literally,  "the  rest  o/  the  dead  lived  not  again 
until  the  thousand  years  were  finished."  To  interpret  the  former  spiritually  would  entail  the  need  of  interpreting 
the  latter  so,  which  would  be  most  improbable;  for  it  would  imply  that  the  rest  o/  the  (spiritually)  dead  lived  not 
spiritually  until  the  end  of  the  thousand  years,  and  then  that  they  did  come  spiritually  to  life.  1  Corinthians  15.  23, 
'  they  that  are  Christ's  at  His  coming,"  confirms  the  literal  view. 


_.„__.    _  time  0/  the  end,  St.  John,  now  that  the  time  is  at  hand  (v.  3), 

L>i±Ar  1  iLiii    1.  is  directed  to  rewai.    of  Jesus  Clirlst— coming /ro?n  Him. 

Ver,  1-20.    Title:   Source  and  Object  of  this  Rev-  Jesus  Christ,  not  John  the  writer,  is  the  Author  of  the 

elation:  Blessing  on  the  Reader  and  Keeper  of  it,  Apocalypse.    Christ  ^ught  many  tilings  before  His  de- 

AS  THE  Time  is  Near:   Inscription  to  the  Seven  parture;  but  those  which  were  unsuitable  for  announce- 

Churches:  Apostolic  Greeting:  Key-note,  "Behold  ment  at  that  time  He  brought  together  into  the  Apoca- 

He  Cometh"  (cf.  at  the  close,  ch.  22.  20,  "Surely  I  come  lypse.     [Bengel.]     Cf.  His   promise,  John    15.  15,    "All 

quickly"):  Introductory  Vision  of  the  Son  of  Man  things  that  I  have  heard  of  my  Father,  I  have  made 

IN  Glory,  amidst  the    Seven   Candlesticks,   with  known  unto  you;"  also,  John  16. 13,  "The  Spirit  of  truth 

Seven  Stars  in  His  Right  Hand.    1.  Revelation— An  will  show  you  things  to  cbme."    The  Gospels  and  Acts  are 

apocalypse  or  unveiling  of  those  things  which  had  been  the  books,  respectively,  of  His  first  advent,  in  the  flesh, 

veiled.     A   mani/esto   of  the   kingdom    of  Clirist.     The  and  in  the  Spirit;  the  Epistles  are  the  inspired  comment 

travelling  manual  of  the  Church  for  the  Gentile  Chris-  on  them.    The  Apocalypse  is  the  book  of  His  second 

tian  times.    Not  a  detoiied /lis^orj/ of  tlie  future,  but  a  rep-  advent  and  the  events  preliminary  to- it.    wliicU  God 

resentation  of  the  great  epochs  and  chief  powers  in  de-  gave  unto  him— The  Father  reveals  Himself  and  His 

veloping  the  kingdom  of  God  in  relation  to  the  world,  will  in,  and  by,  His  Son.    to  sho-%v— The  word  recurs  ch. 

The  CYixxxch-historical  view  goes  counter  to  the  great  prln-  22.  6:  so  entirely  have  the  parts  of  Revelation  reference 

ciple,  that  Scripture  interprets  itself.    Revelation  is  to  to  one  another.    It  is  its  peculiar  excellence  that  it  com- 

teach  us  to  understand  the  times,  not  the  times  to  inter-  prises  in  a  perfect  compendium  future  things,  and  these 

pret  to  us  the  Apocalypse,  although  it  is  in  the  nature  of  widely  diflerlng:    things  close  at  hand,  far  off,  and  be- 

the  case  that  a  reflex  influence  is  exerted  here  and  is  un-  tween  the  two;  great  and  little;  destroying  and  saviiig; 

dei'stood  by  the  prudent.    [Auberlen.]    The  book  is  in  repeated  from  old  prophecies  and  new ;  long  and  short, 

a  series  of  parallel  groups,  not  in  chronological  succes-  and  these  interwoven  with  one  another,  opposed  and 

flon.    Still  there  is  an  organic  historical  development  of  mutually  agreeing ;  mutually  involving  and  evolving  one 

the  kingdom  of  God.    In  this  book  all  the  other  books  of  another ;  so  that  in  no  book  more  than  in  this  would  tho 

the  Bible  end  and  meet :  in  it  is  the  consummation  of  all  addition,  or  taking  away,  of  a  single  word  or  clause  (cli 

previous  prophecy.    Daniel  foretells  as  to  Christ  and  the  22. 18,19),  have  the  effect  of  marring  the  sense  of  the  con- 

Boman  destruction   of  Jerusalem,  and    the   last  Anti-  text  and  the  comparison  of  passages  together.  [Bengel.] 

Christ.    But  John's  Revelation  fills  up  the  intermediate  lils  servants— not  merely  to  "  His  servant  John,"  but  to 

period,  and  describes  the  millennium  and  final  state  be-  all  His  servants  (cf.  ch.  22.  3).     slxortly— Greek,  "speed- 

yond  Antichrist.  Daniel,  as  a  godly  statesman,  views  the  ily;"  lit.,  "in,"  or  "with  speed."     Cf.  "The  time  is  at 

history  of  God's  people  in  relation  to  «/ie /ottr  jwrM-fcmgr-  hand,"  v.  3;    ch.  22.  6,  "shortly;"   7,  ":6ehold   I   come 

doms.    John,  as  an  apostle,  views  history  from  the  Chris-  quickly."    Not  that  the  things  prophesied  were  according 

tian  Church  aspect.    The  term  ^poeaJ^pse  is  applied  to  no  to  man's  computation    near;   but  this  word    "shortly" 

Old  Testament  book.    Daniel  is  the  nearest  approach  to  Implies  a  corrective  of  our  estimate  of  worldly  events 

it;  but  what  Daniel  was  told  to  seal  and  shut  up  till  the  and  periods.  Though  a  "  thousand  years"  (ch.  20.)  at  le»st 
650 


John  Writeth  his  Revelation 


REVELATION  I. 


to  the  Seven  Clturchei)  of  Ana. 


are  incladed,  the  time  Is  dfjclared  to  be  at  hand.  Luke  18. 
8,  "  speedily."  The  Israelite  Church  hastened  eagerly  to 
the  predicted  end,  which  premature  eagerness  prophecy 
restrains  (cf.  Daniel  9).  The  Gentile  Church  needs  to  be 
reminded  of  the  transitoriness  of  the  world,  which  it  is 
apt  to  make  its  home,  and  the  nearness  of  Christ's 
advent.  On  the  one  hand  Revelation  saith,  "  the  time  is 
at  hand ;"  on  the  other,  the  succession  of  seals,  Ac,  show 
that  many  intermediate  events  must  first  elapse.  He  sent 
— Jesus  Christ  sent,  'by  his  angel— joined  with  "sent." 
The  angel  does  not  come  forward  to  "signify"  things  to 
John  until  ch.  17. 1;  19.  9,  10.  Previously  to  that  St.  John 
receives  information  from  others.  Jesus  Christ  opens 
the  Revelation,  v.  10,  11;  ch.  4.1;  in  ch.  6. 1  one  of  the 
four  living  creatures  acts  as  his  Informant;  in  ch. 
7. 13,  one  of  the  elders;  in  ch.  10.  8,  9,  the  Lord  and  His 
angel  who  stood  on  the  sea  and  earth.  Only  at  the  end 
(ch.  17. 1)  does  the  one  angel  stand  by  Him  (cf.  Daniel 
8. 16;  9.  21;  Zechariah  1. 19).  a.  bare  record  of—"  testified 
the  word  of  God"  in  this  book.  Where  we  should  say 
"testifies,"  the  ancients  in  epistolary  communications 
use  the  past  tense.  The  word  of  God  constitutes  his 
testimony;  v.  3,  "the  words  of  this  propliecy."  tlie 
testimony  of  Jesus—"  the  Spirit  of  prophecy"  (ch.  19. 10). 
and  of  all  things  that— The  oldest  MSS.  omit  "and." 
TYarcslate,  "Whatsoever  things  he  saw,"  in  apposition 
with  "the  word  of  God  and  the  testimony  of  Jesus 
Christ."  3.  he  that  reodetli,  and  they  that  hear — viz., 
the  public  reader  in  Church  assemblies,  and  his  hearers. 
In  the  first  instance,  he  by  whom  John  sent  the  book 
from  Patmos  to  the  seven  churches,  read  it  publicly:  a 
usage  most  scriptural  and  profitable.  A  special  blessing/ 
attends  him  who  reads  or  hears  the  apocalyptic  "  proph- 
ecy" with  a  view  to  keeping  the  things  tlierein  (as  there  is 
but  one  article  to  "  they  that  hear  and  keep  those  things," 
not  two  classes,  but  only  one  is  meant:  "  they  who  not 
only  hear,  but  also  keep  those  tilings,"  Romans  2. 13); 
even  though  he  find  not  the  key  to  its  interpretation,  he 
finds  a  stimulus  to  faith,  hope,  and  patient  waiting  for 
Christ.  Note,  the  term  "prophecy"  has  relation  to  the 
human  medium  or  prophet  inspired,  here  John  :  "  Revela- 
tion" to  the  Divine  Being  who  reveals  His  will,  here 
Jesus  Christ.  God  gave  the  revelation  to  Jesus :  He  by 
His  angel  revealed  it  to  John,  who  was  to  make  it  known 
to  the  Chyrch.  4.  John— the  apostle.  For  none  but  he 
(supposing  the  writer  an  honest  man)  would  thus  sign 
nimself  nakedly  without  addition.  As  sole  survivor  and 
representative  of  the  apostles  and  eye-witnesses  of  the 
Lord,  he  needed  no  designation  save  his  name,  to  be  re- 
coignized  by  his  readers,  seven  citurches— not  that  there 
were  not  more  churches  in  tliaj  region,  but  the  number 
seven  is  fixed  on  as  representing  tnlalUy.  These  seven  rep- 
resent the  universal  Church  of  all  times  and  places.  See 
Trench's  (Epistles  to  /Seven  Churches)  interesting  Note,  ch. 

1.  20,  on  the  number  «eren.  It  is  the  covenant  number,  the 
sign  of  God's  covenant  relation  to  mankind,  and  espe- 
cially to  the  Church.  Thus,  the  seventh  day,  sabbath,  Gen- 
esis 2.3;  Ezekiel  20.12.  Circumcision,  the  sign  of  the 
covenant,  after  seven  days  (Genesis  17.  12).  Sacrifices, 
Numbers  2:3.1,  14.29;  2  Chronicles  29.21.  Cf.  also  God's 
acts  typical  of  His  covenant,  Joshua  6.  4,  15, 10;  2  Kings  5. 
10.  The  feasts  ordered  by  gevens  of  time,  Deuteronomy  15. 
1;  16.9,13,15.  It  Is  a  combination  of  three,  the  Divine 
number  (thus  the  Trinity:  the  thrice  Holy,  Isaiah  6.3; 
the  blessing.  Numbers  6.  24-26),  and  /our  the  number  of 
the  organized  world  In  its  extension  (thus  the  /our  ele- 
ments, the  /our  seasons,  the  /our  winds,  the  /our  corners 
or  quarters  of  the  earth,  the  /our  living  creatures,  em- 
blems of  redeemed  creaturely  life,  ch.  4.  6;  Ezekiel  1.  5,  6, 
with  /our  faces  and  /our  wings  each ;  the  /our  beasts,  and 
/our  metals,  representing  the  four  world-empires,  Daniel 

2.  32,  S3;  7.  3;  the  /our-sided  Gospel  designed  for  all  quar- 
ters of  the  world;  the  sheet  tied  at  /our  cornel's.  Acts  10. 
11;  the  /our  horns,  the  sum  of  the  world's  forces  ag.alnst 
the  Church,  Zechariah  1.  18).  In  the  Apocalypse,  where 
God's  covenant  with  His  Church  comes  to  its  consumma- 
tion, appropriately  the  number  seven  recurs  still  more 
frequently  than  elsewhere  in  Scripture.    Agia— Procon- 


sular, governed  by  a  Roman  proconsul':  consisting  ol 
Phrygia,  Mysia,  Caria,  and  Lydia:  the  kingdom  which 
Attains  III.  had  bequeathed  to  Rome.  Grace  .  .  .  i)eac« 
—Paul's  apostolical  greeting.  In  his  Pastoral  Epistles 
he  inserts  "  mercy"  in  addition :  so  2  John  3.  him  ^vhlch 
is  .  .  .  was  .  .  .  ig  to  come— A  periphrasis  for  the  incom- 
municable name  Jehovah,  the  self-existing  One,  un- 
changeable. In  Greek  the  Indecllnabillty  of  the  designa- 
tion here  Implies  His  unchangeableness.  Perhaps  the 
reason  why  "  He  which  is  to  come"  is  used,  instead  of 
"  He  that  shall  be,"  is  because  the  grand  theme  of  Revela- 
tion is  the  Lord's  coming  (v.  7).  Still  It  is  the  Father  as 
distinguished  from  "Jesus  Christ"  (v.  5)  who  is  here 
meant.  But  so  one  are  the  Father  and  Son,  that  the 
designation  "  which  is  to  come,"  more  Immediately  ap- 
plicable to  Christ,  is  used  here  of  the  Father,  the  seven 
Spirits  which  are  before  his  throne— The  oldest  MSS. 
omit  "  are."  before— it<.,  "  in  the  presence  of."  The  Holy 
Spirit  in  His  sevenfold  (t.  e.,  perfect,  complete,  and  uni- 
versal) energy.  Corresponding  to  "the  seven  churches." 
One  in  His  own  essence,  manifold  in  His  gracious  influ- 
ences. The  seven  eyes  resting  on  the  stone  laid  by  Jeho- 
vah (ch.  5.  6).  Four  is  the  number  of  the  creature  world 
(cf.  the  fourfold  cherubim);  seven  the  number  of  God's 
revelation  in  the  world.  5.  the  faithful  w^itness— of  the 
truth  concerning  Himself  and  His  mission  as  Prophet, 
Priest,  and  King  Saviour.  "He  was  the  /aith/ul  witness, 
because  all  things  that  He  heard  of  the  Father  he  faith- 
fully made  known  to  His  disciples.  Also,  because  He 
taught  the  way  of  God  in  truth,  and  cared  not  for  man, 
nor  regarded  the  persons  of  men.  Also,  because  the  truth 
which  He  taught  in  words  He  confirmed  by  miracles. 
Also,  because  the  testimony  to  Himself  on  the  part  of  the 
P^ather  He  denied  not  even  in  death.  Lastly,  because  He 
will  give  true  testimony  of  the  works  of  good  and  bad  at 
the  day  of  judgment."  [Richard  of  St.  Victor  in 
Trench.]  The  nominative  in  Greek  standing  in  apposi- 
tion to  the  genitive,  "Jesus  Christ,"  gives  majestic  prom- 
inence to  "the  faithful  witness."  the  first-begotten  of 
the  dead — (Colossians  1. 18.)  Lazarus  rose  to  die  again. 
Christ  rose  to  die  no  more.  The  image  is  not  as  if  the 
grave  was  the  womb  of  His  resurrection-birth  [Alford]  ; 
but  as  Acts  13.  33 ;  Romans  1.  4,  treat  Christ's  resun-ection 
as  the  epoch  and  event  which  fulfilled  the  Scripture, 
Psalm  2.  7,  "This  day  (at  the  resurrection)  have  I  begotten 
Thee."  It  was  then  that  His  Divine  Sonship  as  the  God- 
man  was  manifested  and  openly  attested  by  the  Father. 
So  our  resurrection  and  our  manifested  sonship,  or  gen- 
eration, are  connected.  Hence  "  regeneration"  is  used  of 
the  resurrection-state  nt  the  restitution  of  all  things  (Mat- 
thew 19.  28).  the  Prince— or  Ruler.  The  kingship  of  the 
world  which  the  Tempter  offered  to  Jesus  on  condition  of 
doing  homage  to  him,  and  so  shunning  the  cross.  He  has 
obtained  by  the  cross.  "The  kings  of  the  earth"  con- 
spired against  the  Lord's  Anointed  (Psalm  2.2):  these 
He  shall  break  in  pieces  (Psalm  2.  9).  Those  who  are  wise 
in  time  and  kiss  the  Son  shall  bring  their  glory  unto  Him 
at  His  manifestation  as  King  of  kings,  after  He  has  de- 
stroyed His  foes.  Unto  Him  tliat  loved  us— The  oldest 
MSS.  read  the  present,  "...  loveth  us."  It  Is  His  ever- 
continuing  character.  He  lovelh  us,  and  ever  sliall  love  us. 
His  love  rests  evermore  on  His  people,  vrashed  ns— The 
two  oldest  MSS.  read,  "freed  (loosed  as  from  a  bond)  us:" 
so  Andreas  and  Primasius.  One  very  old  MS.,  Vulgate, 
and  Coptic  read  as  English  Version,  perhaps  drawn  from 
ch.  7.14.  "Loosed  us  in  (virtue  of)  His  blood,"  being 
the  harder  reading  to  understand,  is  less  likely  to  have 
come  from  the  transcribers.  The  reference  is  thus  to 
Greek  lutron,  the  ransom  paid  for  our  release  (Mat- 
thew 20. 28).  In  favour  of  English  Version  reading  is 
the  usage  whereby  the  priests,  before  putting  on  the 
holy  garments  and  ministering,  washed  themselves:  so 
spiritually  believers,  as  priests  unto  God,  must  first  be 
washed  in  Christ's  blood  from  every  stain  before  they 
can  serve  God  aright  now,  or  hereafter  minister  as 
dispensers  of  blessing  to  the  subject  nations  In  the 
millennial  kingdom,  jor  minister  before  God  in  heaven. 
0.  And  hath— rather  as  Greek,  "And  (He)  hath."    made 

551 


The  Cominy  of  Christ  with  Clmtds. 


EEVELATION  I. 


John  in  the  Spirit  on  the  Lord^t  Day, 


iu  Itings— The  oldest  MSS.  read,  "a  kingdom."  One 
oldest  MS.  reads  the  dative,  "for  us."'  Another  reads 
"us,"  accusative:  so  Vulgate,  Syriac,  Coptic,  and  An- 
dreas, This  seems  preferable,  "  He  made  us  (to  be)  a 
kingdom."  So  Exodus  19.  6,  "a  kingdom  of  priests:" 
1  Peter  2.  9,  "a  royal  priesthood."  The  saints  sliall 
constitute  peculiarly  a  kingdom  of  God,  and  shall  them- 
selves be  kings  (ch.  5. 10).  They  shall  share  His  King- 
Priest  throne  in  the  millennial  kingdom.  The  emphasis 
thus  falls  more  on  the  kingdom  than  on  priests:  where- 
as iu  JUnglish  Version  reading  it  is  equally  distributed 
between  both.  This  book  lays  prominent  stress  on 
the  saints'  kingdom.  They  are  kings  because  they  are 
priests:  the  priesthood  is  the  continuous  ground  and 
legitimization  of  their  kingship;  they  are  kings  in 
relation  to  man,  priests  iu  relation  to  God,  serving 
Him  day  and  night  In  His  temple  (ch.  7. 15;  5. 10).  The 
priest-kings  shall  rule,  not  in  an  external  meclianical 
manner,  but  simply  in  virtue  of  wliat  they  arc,  by  tlie 
power  of  attraction  and  conviction  overcoming  the  heart. 
[AuBERLEK.]  priests — who  have  pre-eminently  the  priv- 
ilege of  near  access  to  the  king.  David's  sons  were  priests 
(Hebrew),  2  Samuel  8. 18.  The  distinction  of  priests  and 
people,  nearer  and  more  remote  from  God,  shall  cease; 
all  shall  have  nearest  access  to  Him.  All  persons  and 
things  shall  be  holy  to  the  Lord.  God  and  IkU  Fatlier— 
There  is  but  one  article  to  both  in  the  Greek,  therefore  it 
means,  "  Unto  Hint  who  is  at  once  God  and  His  Father." 
glory  and  dominion— GreeA,  "the  glory  and  the  might." 
The  fuller  threefold  doxology  occurs,  ch.  -1.  9, 11;  fourfold, 
ch.  5. 13;  Jude  25;  sevenfold,  ch.  7. 12;  1  Chronicles  29. 11. 
Doxology  occupies  the  prominent  place  above,  which 
prayer  does  below.  If  we  thought  of  God's  glory  first  (as 
in  the  Lord's  Prayer),  and  gave  the  secondary  place  to  our 
needs,  we  should  please  God  and  gain  our  petitions  better 
than  we  do.  for  ever  and  evei-— GreeA,  "  unto  the  ages.'' 
T.  witlx  clouds — Greek,  "the  clouds,"  viz.,  of  heaven.  "A 
cloud  received  Him  out  of  their  sight"  at  His  ascension 
(Acts  1.  9).  His  ascension  corresponds  to  the  manner  of 
His  coming  again  (Acts  1. 11).  Clouds  are  the  symbols  of 
twc«i/i  to  sinners,  every  eye— His  coming  shall  therefore 
be  a  personal,  visible  appearing,  shall  sec — It  is  because 
they  do  not  now  see  Him,  they  will  not  believe.  Contrast 
John  20.  29.  tliey  also — they  in  particular  ;  "  whosoever." 
Primarily,  at  His  pre-milleunial  advent  tfie  Jews,  who 
shall  "look  upon  Him  whom  they  have  pierced,"  and 
mourn  in  repentance,  and  say,  "  Blessed  is  He  that  cometh 
in  the  name  of  the  Lord."  Secondarily,  and  here  chiejly, 
at  the  general  Judgment  all  the  ungodly,  not  only  those 
who  actually  pierced  Him,  but  those  who  did  so  by  their 
sins,  shall  look  with  trembling  upon  Him.  St.  John  is 
the  only  one  of  the  Evangelists  who  records  the  piercing 
of  Christ's  side.  This  allusion  identifies  him  as  the 
author  of  the  Apocalypse.  The  reality  of  Christ's  human- 
ity and  His  death  is  proved  by  His  having  been  pierced  ; 
and  the  water  and  blood  from  His  side  were  the  antitype 
to  the  Levitical  waters  of  cleansing  and  blood  oHerings. 
all  kindreds  .  .  .  shall  vrail — all  the  unconverted  at  the 
general  judgment;  and  especially  at  His  pre-millennial 
advent,  the  Antichristian  confederacy  (Zechariah  12.  3-6, 
9;  14.1-4;  Matthew  24.  30).  Greek,  "all  the  tribes  of  the 
land,'"  or  "the  earth."  See  the  limitation  to  "all,"  ch. 
13.  8.  Even  the  godly  whilst  rejoicing  in  His  love  shall 
feel  penitential  sorrow  at  their  sins,  wliich  shall  all  be 
manifested  at  the  general  judgment,  because  of— 
Greek,  "at,"  or  "in  regard  to  Him."  Even  so,  Amen 
—  God's  seal  of  His  own  word;  to  which  corresponds 
the  believer's  prayer,  ch.  22.  20.  The  "even  so"  is 
Greek,  "Amen"  is  Hebrew.  To  both  Gentiles  and  Jews 
His  promises  and  threats  are  unchangeable.  8.  Greek, 
"1  am  the  Alpha  and  the  Omega."  The  first  and  last 
letters  of  the  alphabet.  God  in  Christ  comprises  all 
that  goes  between,  as  well  as  the  first  and  last,  the  he- 
ginning  and  the  ending— Omitted  in  the  oldest  MSS., 
though  found  in  Vulgate  and  Coptic.  Transcribers  prob- 
ably inserted  the  clause  from  ch.  21. 6.  In  Christ,  Genesis, 
the  Alpha  of  the  Old  Testament,  rfind  Revelation,  the 
Omega  of  the  New  Testament,  meet  together:  the  last 
562 


book  presenting  to  us  man  and  God  reconciled  in  Para* 
dise,  as  the  first  book  presented  man  at  the  beginning  in- 
nocent and  in  God's  favour  in  Paradise.  Accomplishlnti 
finally  what  I  begin.  Always  the  same;  before  the 
dragon,  the  beast,  false  prophet,  and  all  foes.  An  antici- 
patory consolation  to  the  saints  under  the  coming  trials 
of  the  Church,  the  Lord— The  oldest  MSS.  read  "the 
Lord  God."  Almighty— ^eb7e«',  iShaddai,  and  Jehovah 
Sabaoth,  i.  e,,  of  hosts ;  commanding  all  the  hosts  or 
powers  in  heaven  and  earth,  so  able  to  overcome  all  His 
Churen's  foes.  It  occurs  often  in  Revelation,  but  nowhere 
else  in  New  Testament  save  2  Corinthians  6. 18,  a  quotation 
from  Isaiah.  9.  I  JTohn— So"I  Daniel"  (Daniel  7.28;  9. 
2;  10.2).  One  of  the  many  features  of  resemblance  be- 
tween the  Old  Testament  and  the  New  Testament  apoca- 
lyptic seers.  No  other  Scripture  writer  uses  the  phrase. 
also — as  well  as  being  an  apostle.  The  oldest  MSS.  omit 
"also."  In  his  Gospel  and  Epistles  he  makes  no  mention 
of  his  name,  though  describing  himself  as  "the  disciple 
whom  Jesus  loved."  Here,  with  similar  humility,  though 
naming  himself,  he  does  not  mention  his  apostleship. 
companion— Gree/c, "  fellow-partaker  in  the  tribulation." 
Tribulation  is  the  necessary  precursor  of  "the  kingdom," 
therefore  the  is  prefixed.  This  must  be  borne  with  "pa- 
tient endurance."  The  oldest  MSS.  omit  "in  the"  before 
"kingdom."  All  three  are  inseparable:  the  tribulation, 
kingdoin  and  endurance,  patience — translate,  "endurance." 
"Persevering,  enduring  continuance"  (Acts  14.22);  "the 
queen  of  the  graces  (virtues)."  [Chbysostom.]  of— The 
oldest  MSS.  read  "in  Jesus,"  or  "Jesus  Christ."  It  is  IK 
Him  that  believers  have  the  right  to  the  kingdom,  and  the 
spiritual  strength  to  enable  them  to  endure  patiently  for 
it..  ■»va8 — Greek,  "came  to  be."  In  .  .  .  Patmos- now 
Patmo  or  Palmosa.  See  Introduction  on  this  island,  and 
Jolin's  exile  to  it  under  Domitiau,  from  which  he  was 
released  under  Nerva.  Restricted  to  a  small  spot  on  earth, 
he  is  permitted  to  penetrate  the  wide  realms  of  heaven 
and  its  secrets.  Thus  John  drank  of  Christ's  cup,  and 
was  baptized  witli  His  baptism  (Matthew  20.22).  for — 
Greek,  "for  the  sake  of,"  "on  account  of;"  so,  " because  of 
the  word  of  God  and  .  .  .  testimony."  Two  oldest  MSS. 
omit  the  second  "for,"  thus  "the  Word  of  God"  and 
"  testimony  of  Jesus"  are  the  more  closely  joined.  Two 
oldest  MSS.  omit  "Christ."  The  Apocalypse  has  been 
always  appreciated  most  by  the  Church  in  adversity. 
Thus  the  Asiatic,  Church  from  the  flourishing  times  of 
Constantine  less  estimated  it.  The  African  Church  being 
more  exposed  to  the  cross  always  made  much  of  it.  [Ben- 
gel.]  10.  1  -was— Greek,  "  I  came  to  be;"  "I  became," 
in  tlie  Spirit— in  a  state  of  ecstasy ;  the  outer  world  being 
shut  out,  and  the  inner  and  higher  life  or  spirit  being 
taken  full  possession  of  by  God's  Spirit,  so  that  an  imme- 
diate connection  with  the  invisible  world  is  established. 
Whilst  the  prop/ie< "  speaks"  in  tlie  Spirit,  the  apocalyptic 
seer  w  in  the  Spirit  in  his  whole  person.  The  spirit  only 
(that  which  connects  us  with  God  and  the  invisible  world) 
is  active,  or  rather  recipient,  in  the  apocalyptic  state. 
With  Christ  tills  being  "in  the  Spirit"  was  not  the  ex- 
ception, but  His  continual  state,  on  the  Lord's  day — 
Though  forcibly  detained  from  Church  communion  with 
the  brethren  in  the  sanctuary  on  the  Lord's  day,  the 
weekly  commemoration  of  the  resurrection,  John  was 
holding  spiritual  communion  with  them.  This  is  the  earli- 
est mention  of  the  term  "  the  Lord's  day."  But  the  conse- 
cration of  the  day  to  worship,  almsgiving,  and  the  Lord's 
Supper,  is  implied  Acts  20.  7;  1  Corinthians  16.  2;  cf.  John 
20. 19-26.  The  name  corresponds  to  "  the  Lord's  Supper," 
1  Corinthians  11.20.  Ignatius  seems  to  allude  to  "the 
Lord's  day"  (ad  Magnes.  9),  and  Iren^us  in  the  Qiicest.  ad 
Orthod.  115 (In  Justin  Martyr).  Justin  Martyr,  Apology, 
2.  Ss,  &c.,  "On  Sunday  we  all  hold  our  joint  meeting;  for 
the  first  day  is  that  on  which  God,  having  removed  dark- 
ness and  chaos,  made  the  world,  and  Jesus  Christ  our 
Saviour  rose  from  the  dead.  On  the  day  before  Saturday 
they  crucified  Him;  and  on  the  day  after  Saturday,  which 
is  Sunday,  having  appeared  to  His  apostles  and  disciples, 
He  taught  these  things,"  To  the  Lord's  day  Pliny 
doubtless  refers  {Ex.  97,  B.  10),  "The  Christians  on  a  fixed 


Christ  the  Alpha  and  Omega. 


REVELATION  I. 


His  Olorious  Power  and  Majeily 


day  before  dawn  meet  and  sing  a  hymn  to  Christ  as 
God,"  &c.  Tertullian,  De  Coron.  3,  "  On  the  Lord's  day 
we  deem  it  wrong  to  fast."  Melito,  bishop  of  Sardls 
(second  century),  wrote  a  boolc  on  the  Lord's  day  (Euse- 
Bins  4.  26).  Also,  DioNYSius  of  Corinth,  in  Eusebius, 
Ecclesiastical  History,  A.  2A,  %•  Clement  of  Alexandria, 
Btromata  5.  and  7.  12;  Origen,  c.  Cels.  8. 22.  The  theory  that 
the  day  of  ChrisVs  second  coming  is  meant,  is  untenable. 
"The  day  of  the  Lord"  is  different  in  the  Oreek  from 
"the  Lord's  (an  adjective)  day,"  which  latter  in  tlie  an- 
cient Church  always  designates  our  Sunday,  tTiough  it  is 
not  impossible  that  the  two  shall  coincide  (at  least  in 
some  parts  of  tlie  earth),  whence  a  tradition  is  mentioned 
In  Jerome,  on  Matthew  25.,  that  the  Lord's  coming  was 
expected  especially  on  tlie  Paschal  Lord's  day.  The  vis- 
ions of  the  Apocalypse,  the  seals,  trumpets,  and  vials, 
&.C.,  are  grouped  in  sevens,  and  naturally  begin  on  the  first 
day  of  the  seven,  the  birtli-day  of  the  Church,  whose  future 
they  set  forth.  [Wordsworth.]  great  voice— summon- 
ing solemn  attention ;  Oreek  order,  "  I  lieard  a  voice  be- 
nind  me  great  (loud)  as  (that)  of  a  trumpet."  Tlie  trumpet 
summoned  to  religious  feasts,  and  accompanies  God's  rev- 
elations of  Himself.  H.  I  a»n  Alpha  and  Omega,  the 
first  and  tlie  last;  and— The  oldest  MSS.  omit  all  this 
clause,  write  in  a  boolc— To  this  book,  having  such  an 
origin,  and  to  the  other  books  of  Holy  Scripture,  wlio  is 
there  that  gives  the  weiglit  which  their  importance  de- 
mands, preferring  tliem  to  the  many  books  of  the  world? 
[Bengel.]  seven  clinrclies — As  there  were  manj'  other 
churches  in  Proconsular  Asia  (e.  (/.,  Miletus,  Magnesia, 
Tralles),  besides  the  seven  specified,  doubtless  the  number 
sevenls  fixed  upon  because  of  "its  mystical  signification, 
expressing  totality  and  universality.  The  words  "which 
are  in  Asia  "  are  rejected  by  the  oldest  MSS.,  A,  B,  C,  Cy- 
prian, Vtdgate,  and  Syriac ;  Oop^/c  alone  supports  them  of 
old  authorities.  These  seven  are  representative  cliurches ; 
and,  as  a  complex  whole,  ideally  complete,  embody  the 
chief  spiritual  cliaracteristics  of  the  Cliurch,  whether  as 
faithful  or  unfaithful,  in- all  ages.  The  churches  selected 
are  not  taken  at  random,  but  havea  many-sided  complete- 
ness. Thus,  on  one  side  we  have  Smyrna,  a  Church  ex- 
posed to  persecutions  unto  death;  on  the  other  Sardis, 
having  a  higli  name  for  spiritual  life  and  yet  dead.  Again, 
Laodicea,  in  its  own  estimate  rich  and  having  need  o/no</i- 
tni/,  with  ample  talents,  yet  lukewarm  in  Christ's  cause; 
on  the  other  hand,  Philadelphia,  wltli  but  a  little  strength, 
yet  keeping  Christ's  word  and  having  an  ojicn  door  of  use- 
fulness set  before  it  by  Christ  Himself.  Again,  Ephesus, 
Intolerant  of  evil  and  of  false  apostles,  yet  ha  vi  ng  ;<>/^  its  first 
love;  on  tlie  other  hand,  Thj'atira,  abounding  in  works, 
love,  service,  and  faith,  yet  suffering  the  false  prophetess  to 
seduce  many.  Jn  another  aspect,  Ephesus  in  conflict  with 
false  freedom,  t.  e.,  fleshly  licentiousness  (the  Nicolai- 
tans);  so  also  Pergaraos  in  conflict  with  Balaam-like 
tempters  to  fornication  and  irioJ-mea<«;  and  on  tlie  other 
side,  Philadelphia  in  conflict  with  the  Jewisli  synagogue, 
i.  e.,  legal  bondage.  Finally,  Sardis  and  Laodicea  without 
any  active  opposition  to  call  forth  their  spiritual  ener- 
gies; a  dangerous  position,  considering  man's  niitural  in- 
dolence. In  the  historic  scheme  of  interpretation,  which 
seems  fanciful,  Ephesus  (meaning  "the  beloved  "  or  "de- 
sired "  [Stier])  represents  the  waning  period  of  the  apos- 
tolic age.  Smyrna  ("  myrrh"),  bitter  suffering,  yet  sweet 
and  costly  perfume,  the  martyr  period  of  the  Declan  and 
Diocletian  age.  Pergamos  (a  "castle"  or  "tower"),  tho 
Church  possessing  eartlily  power  and  decreasing  spirit- 
uality from  Constantino's  time  until  the  seventh  century. 
Thyatira  ("unwearied  about  sacrifices"),  tlio  Papal 
Church  in  the  first  half  of  the  Middle  Ages ;  like  "Jezel)el," 
keen  about  Its  so-called  sacrifice  of  the  mass,  and  slaying 
the  prophets  and  witnesses  of  God.  Sardis,  from  the  close 
of  the  twelfth  century  to  the  Reformation.  Pliiladelplila 
("brotherly  love"),  the  first  century  of  the  ReforiniUion, 
Laodicea,  the  Reformed  Church  after  its  first  zeal  had  be- 
come lukewarm.  IJS.  see  the  voice — i.  e.,  ascertain  whence 
the  voice  came;  to  sec  who  was  It  from  whom  tl|p  voice 
proceeded.  thtit—Gieek,  "of  what  kind  it  was  ivhich." 
The  voice  is  that  of  God  the  Father,  as  at  Clirist's  baptism 


and  transfiguration,  so  here  In  presenting  Christ  as  our 
High  Priest,  spake— The  oldest  MSS.,  versions,  and  Fath- 
ers read,  "was  speaking."  being— "having  turned." 
seven  .  .  .  candlesticks— "lamp-stands."  [Kelly.]  The 
stand  holding  the  lamp.  In  Exodus  2.5.31,32,  the  seven 
are  united  in  one  candlestick  or  lamp-stand,  i.  e.,  six 
arms  and  a  central  shaft;  so  Zechariah  4.  2, 11.  Here  the 
seven  are  separate  candlesticks,  typifying,  as  that  one,  tho 
entire  Church,  but  now  no  longer  as  the  Jewish  Church 
(represented  by  the  one  sevenfold  candlestick)  restricted 
to  one  outward  unity  and  one  place ;  the  several  churches 
are  mutually  Independent  as  to  external  ceremonies  and 
government  (provided  all  things  are  done  to  edification, 
and  schisms  or  needless  separations  are  avoided),  yet  one 
in  tlie  unity  of  the  Spirit  and  the  Headship  of  Christ.  The 
candlestick  is  not  light,  but  the  bearer  of  light,  holding  it 
forth  to  give  light  around.  The  light  is  the  Lord's,  not  the 
Church's ;  from  Him  she  receives  it.  She  is  to  be  a  light- 
bearer  to  His  glory.  The  candlestick  stood  in  the  holy 
place,  the  type  of  the  Church  on  earth,  as  the  holiest 
place  was  type  of  the  Church  in  heaven.  The  holy  place's 
only  light  was  derived  from  the  candlestick,  daylight 
being  excluded;  so  the  Lord  God  is  the  Church's  only 
light;  hers  is  the  light  of  grace,  not  nature.  "Golden" 
symbolizes  at  once  the  greatest  prcciousness  and  sacred- 
ness :  so  that  in  the  Zend  Avesta  "  golden  "  is  synonymous 
with  heavenly  or  divine.  [Trench.]  13.  His  glorified 
form  as  man  could  be  recognized  Ijy  Jolm,  who  had  seen 
it  at  the  Transfiguration,  in  the  midst— Implying  Christ's 
continual  presence  and  ceaseless  activity  in  (he  midst  of 
His  people  on  earth.  In  ch.  4.,  when  He  appears  in  heaven. 
His  insignia  undergo  a  corresponding  change;  yet  even 
there  the  rainbow  reminds  us  of  His  everlasting  covenant 
with  tliem.  seven— Omitted  in  two  of  the  oldest  MSS., 
but  supported  by  one.  Son  of  man— The  form  which  John 
had  seen  enduring  the  agony  of  Gethsemane,  and  the 
shame  and  anguish  of  Calvary,  he  now  sees  glorified.  His 
glory  (sis  Son  of  man,  not  merely /So»  of  Ood)  is  the  result  of 
His  humiliation  asSonofm,an.  down  to  the  foot— A  mark 
of  high  rank.  The  garment  and  girdle  seem  tobeemblemu 
of  His  priesthood.  Cf.  Exodus  28.  2,  4,  31 ;  LXX.  Aaron's 
robe  and  girdle  were  "for  glory  and  beauty,"  and  com- 
bined the  insignia  of  royalty  and  priesthood,  the  charac- 
teristics of  Christ's  antltypical  priesthood  "  after  the  order 
of  Melchisedec."  His  being  in  the  midst  of  the  candlesticfcs 
(only  seen  in  the  temple),  shows  that  it  is  as  a  king-priest 
He  is  so  attired.  This  priesthood  He  has  exercised  ever 
since  His  ascension ;  and,  therefore,  here  wears  its  em- 
blems. As  Aaron  wore  these  insignia  when  He  came 
forth  from  the  sanctuary  to  bless  the  people  (Leviticus  16. 
4,  23,  24,  tlie  chetoneth,  or  holy  linen  coat),  so  wlien  Christ 
shall  come  again.  He  shall  appear  in  the  similar  attire, 
of  "beauty  and  glory"  (ii/arsrtn,  Isaiah  4.2).  The  angels 
are  attired  somewhat  like  their  Lord  (ch.  15. 6).  The  ordi- 
nary girding  for  one  actively  engaged,  was  ixt  the  loins  ;  but 
Josephus,  Antiquities  3.,  7.  2,  expressly  tells  us  that  the 
Levitical  priests  were  girt  higher  up,  about  the  breasts  or 
paps,  appropriate  to  calm,  majestic  movement.  The  girdle 
bracing  the  frame  together,  symbolizes  collected  powers. 
Righteousness  and  faithfulness  are  Clirist's  girdle.  The  high 
priest's  girdle  was  only  interwoven  with  gold,  but  Christ's 
is  all  of  gold;  the  antitype  exceeds  the  type.  14.  Oreek, 
"  But,"  or  "  And."  like  wool— Oreek,  "like  xuhite  wool." 
The  colour  is  the  point  of  comparison;  signifying  purity 
and  glory.'  (So  In  Isaiah  1. 18.)  Not  age,  for  hoary  hairs 
are  the  sign  of  decay,  eyes  ,  ,  .  as  .  .  .  fiame— all-search- 
ing and  penetrating  like  fire;  at  the  same  time,  also.  Im- 
plying consuming  Indignation  against  sin,  especially  at 
His  coming  "in  flaming  flre,  taking  vengeance"  on  all  the 
ungodly,  which  is  confirmed  as  the  meaning  here,  by 
Revelation  10.  11,  12.  15.  fine  ttTHna— Oreek,  "chalcoli- 
banus,"  derived  by  some  from  two  Greek  words,  brass  and 
franlcinceruse :  derived  liy  Bochakt  from  Greek  chalcoa, 
brass.and  Hebrew  libbeen,  to  wlilten  ;  hence,  brass,  which 
in  the  furnace  has  reached  a  wfiile  heat.  Thus  it  answers 
to  "burnished  (flashing,  ov  glowing)  l)rass,"  Ezckiel  1.7; 
Revelation  10.  1,"  Ills  feet  as  pillars  of  fire."  Translate, 
"  Glowing  brass,  as  if  they  had  been  made  fiery  (red-hot) 

553 


Christ's  Glorious  Power  and  Majesty. 


KEVELATION  II. 


The  Epistle  to  the  Clmrch  at  EpheiuB. 


lu  a  furnace."    The  feet  of  the  priests  were  bare  in  minis- 
tering in  the  sanctuary.    So  our  great  High  Priest  here. 
voice M  .  .  .  many  waters— Ezeliiel  43.2;   in  Daniel  10. 
6,  it  is  "like  the  voice  of  a  muUilude.'"    'As  the  Bride- 
groom's voice,  so  the  bride's,  ch.  U.  2;  19.  6;  Ezekiel  1.  24, 
the  eherubim,  or  redeemed  creation.     His  voice,  liow- 
evei ,  is  here  regarded  in  its  terribleness  to  His  foes.    Con- 
trast Song  of  Solomon  2.  8;  5.  2,  with  which  cf.  ch.  3.  20, 
10.  he  ha.a— Greek,  "  having."    St.  John  takes  up  the  de- 
scription from  time  to  time,  irrespective  of  the  construc- 
tion, wiY/t  separate  siro/ce*  o/ </ie  pencil.    [Alfokd.]    lit... 
riglit  hand  seven  stars— (u,  20;  c!i.  2.  1;  3,  1,)    He  holds 
them  as  a  star-studded  "  crown  of  glory,"  or  "  royal  dia- 
dem," in  His  hand :  so  Isaiah  62.  3.    He  is  their  Possessor 
and  Upholder,    out  of  .  ,  .  moutH  went— Grecfc,  "going 
forth  ;"  not  wielded  in  the  hand.    His  Word  is  omnipo- 
tent in  executing  His  will  in  punishing  sinners.    It  is 
the  sword  of  His  Spirit.    Reproof  and  punishment,  rather 
than  its  converting  winning  power,  is  the  prominent 
point.    Still,  as  He  encourages  the  churches,  as  well  as 
threatens,  the  formerquality  of  theWord  is  not  excluded. 
Its  two  edges  (back  and  front)  may  allude  to  its  double 
efHcaoy,  condemning  some,  converting  others.    Terttjl- 
I-IAN,  adv.  Jud.,  takes  them  of  the  Old  and  the  New  Testa- 
ment,   Richard  of  St.  Victor,  "  the  Old  Testament  cut- 
ling  externally  our  carnal,  the  New  Testament  internally 
our  spiritual  sins,    sw^ord— Grreefc,  Romphaia,  tlie  Thracian 
long  and  heavy  broadsword:   six  times  in  Revelation, 
once  only  elsewhere  in  New  Testament,  viz.,  Luke  2.  35. 
sun  ...  In  Ills  strengtli— in  unclouded  power.    So  shall 
the  righteous  shine,  reflecting  the  image  of  the  Sun  of 
righteousness.     Trench  notices   that   this  description, 
sublime  as  a  purely  mental  conception,  would  be  in- 
tolerable if  we  were  to  give  it  an  outward  form.    With 
the  Greeks,  jesthetical  taste  was  the  first  consideration, 
to  which  all  others  must  give  way.    With  the  HebrcM's, 
truth  and  the  full  representation  ideally  of  the  religious 
leality  were  the  paramount  consideration,  that  represen- 
lation  being  designed  not  to  be  outwardly  embodied,  but 
to  remain  a  purely  mental  conception.    This  exalting  of 
the  essence  above  the  form  marks  their  deeper  religious 
earnestness.    17.  So  fallen  is  man  that  God's  manifesta- 
tion of  His  glorious  presence  overwhelms  him.    laid  Ills 
right  hand  npon  me — So  the  same  Lord  Jesus  did  at  the 
Transfiguration  to  the  three  prostrate  disciples,  of  whom 
John  was  one,  saying,  Be  not  afraid.    The  "  touch"  of  His 
hand,  as  of  old,  imparted  strength,    unto  me— Omitted  in 
the  oldest  MSS.  the  first . .  .  the  last— (Isaiah  41. 4 ;  44.  6 ;  48. 
12.)    From  eternity,  and  enduring  to  eternity :  "  the  First 
by  creation,  the  Last  by  retribution ;  the  First,  because  be- 
fore me  there  was  no  God  formed;  the  Last,  because  after 
nie  tliere  shall  be  no  other:  the  First,  because  from  me 
*are  all   things;    the    Last,   because    to   me   all   things 
return."     [Richard  of  St.  Victor.]    18.    Translate  as 
Greek,  "And  the  Living  One:"  connected  with  last 
sentence,  v.  17.     and  woa— Greek,  "and  (yet)  I  became 
dead."     alive  for    evermore — Greek,  "living  unto  the 
ages  of  ages:"  not  merely  "J  live,"  but  I  have  life,  and  am 
the  source  of  it  to  my  people.    "To  Him  belongs  absolute 
l>eing,  as  contrasted  with  the  relative  being  of  the  crea- 
ture; others  may  s/iare,  He  oa\y  hath  immortality:  being 
in  essence,  not  by  tnere  participation,  immortal.  [Theodoret 
in  Trench.]    One  oldest  MS.,  with  English  Version,  reads 
"Amen."    Two  others,  and  most  of  the  oldest  versions 
and  Fathers,  omit  it.    His  having  passed  through  death 
as  one  of  us,  and  now  living  in  the  infinite  plenitude  of 
life,  reassures  His  people,  since  through  Him.  death  is  the 
gate  of  resurrection  to  eternal  life,    have  ,  .  .  keys  of 
YieW— Greek,  "Hades;"  Hebrew,  "Sheol,"    "Hell"  in  the 
sense,  the  place  of  torment,  answers  to  a  different  Greek 
word,  viz.,  Gehenna.    I  can  release  from  the  unseen  world 
of  spirits  and  from  death  whom  I  will.    The  oldest  MSS, 
read  by  transposition,  "  Death  and  Hades,"  or  Hell.    It  is 
death  (which  came  in  by  sin,  robbing  man  of  his  immor- 
tal birth-right,  Romans  5.  12)  that  peoples  Hades,  and 
therefore  should  stand  first  in  order.    JCeys  are  emblems 
of  authority,  opening  and  shutting  at  will  "the  gates  of 
Hades"  (Psalm  9. 13, 14 ;  Isaiah  38. 10 ;  Matthew  16. 18).    19. 
554 


The  oldest  MSS,  read,  "Write  there/ore"  (inasmuch  as  I, 
"  the  First  and  Last,"  have  the  keys  of  death,  and  vouch- 
safe to  thee  this  vision  for  the  comfort  and  warning  of  the 
•Church),  things  -^vhlch  are — "the  things  which  thou 
hast  seen"  are  those  narrated  in  this  chapter  (cf.  v.  11). 
"The  things  which  are"  imply  the  present  state  of  things 
in  the  churches  when  John  was  writing,  as  represented 
chs.  2.  and  3.  "The  things  which  shall  be  hereafter,"  the 
things  symbolically  represented  concerning  the  future 
history  of  chs.  4.-22.  Alford  translates,  "  What  things 
they  signify  ;"  but  the  antithesis  of  the  next  clause  forbids 
this,  "  the  things  which  shall  be  hereafter,"  Greek,  "  which 
are  about  to  come  to  pass."  The  plural  {.Greek)  "are,"  in- 
stead of  the  usual  Greek  construction  singular,  is  owing  to 
churches  and  persons  being  meant  by  "things"  in  the 
clause,  "the  things  which  are."  %0.  In— Greek,  ''xipon  my 
right  hand."  the  mystery  .  .  .  candlesticks — in  appo- 
sition to,  and  explaining,  "the  things  which  thou  hast 
seen,"  governed  by  "  Write."  Mystery  signifies  the  hidden 
truth,  veiled  under  this  symbol,  and  now  revealed;  its 
correlative  is  revelation.  Stars  symbolize  lordship  (Num- 
bers 24. 17;  cf,  Daniel  12.  3,  of  faithful  teachers;  ch,  8, 10 
12,  4;  Jude  13).  angels— Not  as  Alford,  from  Orioek 
Homily  13  on  Luke,  and  20  on  Numbers,  the  guardian 
angels  of  the  churches,  just  as  individuals  have  their 
guardian  angels.  For  how  could  heavenly  angels  be 
charged  with  tlie  delinquencies  laid  here  to  the  charge  of 
these  angels?  Then,  if  a  human  angel  be  meant  (as  the 
Old  Testament  analogy  favours,  Haggai  1. 13,  "  the  Lord's 
Messenger  in  the  Lord's  message;"  Malachi  2,  7;  3, 1),  tJie 
bishop,  or  superintendent  pastor,  must  be  the  angel.  For 
whereas  there  were  many  presbyters  in  each  of  the  larger 
churches  (as  e,  g.,  Ephesus,  Smyrna,  &c.),  there  was  but 
one  angel,  whom,  moreover,  the  Chief  Shepherd  and 
Bishop  of  souls  holds  responsible  for  the  spiritual  state 
of  the  Church  under  him.  The  term  angel,  designating  an 
office,  is,  in  accordance  with  the  enigmatic  symbolism  of 
this  book,  transferred  from  tlie  heavenly  to  the  earthly 
superloj'  ministers  of  Jehovah;  reminding  them  that, 
like  the  heavenly  angels  above,  they  below  should  fulfil 
God's  mission  zealously,  promptly  and  eflaciently,  "Thy 
will  be  done  on  earth,  as  it  is  in  heaven ! " 

CHAPTEE    II. 

Ver.  1-29.  Epistles  to  Ephesus,  Smyrna,  Peb- 
GAMOS,  Thyatira,  Each  of  the  seven  epistles  in  this 
chapter  and  ch.  3.,  commences  with  "I  know  thy 
works."  Each  contains  a  promise  from  Christ,  "To 
him  that  overcometh."  Each  ends  with  "He  that  hath 
an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches."  The  title  of  our  Lord  in  each  case  accords 
with  the  nature  of  the  address,  and  is  mainly  taken 
from  the  imagery  of  the  vision,  ch.  1.  Each  address 
has  a  threat  or  a  promise,  and  most  of  the  addresses  have 
both.  Their  order  seems  to  be  ecclesiastical,  civil,  and 
geographical :  Ephesus  first,  as  being  the  Asiatic  metrop- 
olis (termed  "the  light  of  Asia,"  and  "first  city  of  Asia"), 
the  nearest  to  Patmos,  where  John  received  the  epistle 
to  the  seven  churches,  and  also  as  being  that  Church  with 
which  John  was  especially  connected  ;  then  the  churches 
on  the  west  coast  of  Asia ;  then  those  in  the  interior. 
Smyrna  and  Philadelphia  alone  receive  unmixed  praise,  .^ 
Sardis  and  Laodicea  receive  almost  solely  censure.  In 
Ephesus,  Pergamos,  and  Thyatira,  there  are  some  thl.Ugs 
to  praise,  others  to  condemn,  the  latter  element  prepon- 
derating in  one  case  (Ephesus),  the  former  in  the  two 
others  (Pergamos  and  Thyatira).  Thus  the  main  charac- 
teristics of  the  different  states  of  different  churches, 
in  all  times  and  places,  are  portrayed,  and  they  are  suit- 
ably encouraged  or  warned,  1.  Ephesus— famed  for  the 
temple  of  Diana,  one  of  the  seven  wonders  of  the  world. 
For  three  years  Paul  labored  there.  He  subsequently  or- 
dained Timothy  superintending  overseer  or  bishop  there: 
probably  his  charge  was  but  of  a  temporary  nature,  St. 
John, towards  the  close  of  his  life,  took  it  as  the  centre 
from  which  he  superintended  the  province,  holdeth— 
Greek,  "  holdeth  fast,"  as  in  v.  25 ;  ch,  3. 11 ;  cf,  John  10.  %, 


UUINS   OF   THE   SITE   OF   EniESUS. 


RUINS   OF   CAPEKNAUM. 


The  Epistle  to  the  Church  at  Ephesus. 


REVELATION  II. 


The  R-omise  to  him  that  Overeometh, 


29.  The  title  of  Christ  here  as  "holding  fast  the  seven 
stars  (from  ch.  1. 16:  only  that,  for  having  is  substituted 
holding  fast  in  His  grasp),  and  walking  in  the  midst  of  the 
seven  candlesticks,"  accords  wiUi  the  beginning  of  his  ad- 
dress to  the  seven  churches  representing  the  universal 
Church.  Walking  expresses  His  unwearied  activity  in  the 
Church,  guarding  her  from  internaland  external  evils,  as 
the  high  priest  moved  to  ajid  fro  in  the  sanctuary.  3. 
I  know  tUy  ivorlss— expressing  His  omniscience.  Not 
merely  "  thy  professions,  desires,  good  resolutions  "  (ch.  14. 
13,  end),  thy  Ifibour— Two  oldest  MSS.  omit  "  thy ;"  one 
supports  it.  The  Greek  means  "labour  unto  weariness.'^ 
patience — persevering  endurayice.  bear — Evil  men  are  a 
burden  which  the  Ephesiau  Churcli  regarded  as  intoler- 
able. We  are  to  "  bear  (the  same  Greek,  Galalians  6.  2) 
one  another's  burdens  "  in  the  case  of  weak  brethren ;  but 
not  to  he&r false  brethren,  tried— by  experiment;  not  the 
Greek  for  "  test,"  as  1  John  4. 1.  The  apostolical  churches 
had  the  miraculous  %\it  oi  discerning  spirits.  Cf.  Acts  20. 
28-30,  wherein  Paul  presciently  warned  the  Ephesian 
elders  of  the  coming  false  teachers,  as  also  in  writing  to 
Timothy  at  Ephesus.  Tektullian,  De  baptism,  17,  and 
Jerome,  in  Catal.  Vir.  Illustr.  in  Lucca  7,  record  of  John, 
that  when  a  writing,  professing  to  be  a  canonical  history 
of  the  acts  of  St.  Paul,  had  been  composed  by  a  presbyter 
of  Ephesus,  John  convicted  tire  author  and  condemned 
the  work.  So  on  one  occasion  he  would  not  remain  under 
the  same  roof  as  Cerinthus  the  lieretic.  say  tliey  are  apos- 
tles— probably  Judaizers.  Ignatius,  Ad  Ep}iesion  Q,  says 
subsequently,  "Onesimus  praises  exceedingly  your  good 
discipline  that  no  heresy  dwells  among  you  ;"  and  9,  "  Ye 
did  not  permit  those  having  evil  doctrine  to  sow  their  seed 
amongyou,  but  closed  your  ears."  3.  l>ori»e  .  .  .  patience 
—The  oldest  MSS.  transpose  these  words.  Then  translate 
as  Greek,  "persevering  endurance  .  .  .  borne."  "Tliou 
hast  borne"  my  reproach,  but  "  thou  canst  not  bear  the 
evil"  (d.  2).  A  beautiful  antithesis,  and  .  .  .  liast  la- 
boured, and  hast  not  fainted  — The  two  oldest  MSS. 
and  oldest  versions  read,  "and  .  .  .  hast  not  laboured," 
omitting  "and  hast  fainted."  The  difliculty  whicli  tran- 
scribers by  English  Version  reading  tried  to  obviate,  was 
the  seeming  contradiction,  "I  know  thy  labour  .  .  .  and 
thou  hast  tiot  laboured."  But  wliat  is  meant  is,  "Thou 
hast  not  been  wearied  out  with  labour."  4.  somewUat 
.  .  .  because — translate,  "I  have  against  tliee  (this)i^n<," 
<fec.  It  is  not  a  mere  "somewhat:"  it  is  evei-y  thing.  How 
characteristic  of  our  gracious  Lord,  that  lie  puts  foremost 
all  He  can  find  to  approve,  and  only  after  this  notes  the 
shortcomings!  left  tl>y  first  love— to  Clirist.  Cf.  1  Tim- 
othy 5. 12,  "  cast  off  their  first  faith."  See  the  Ephesians' 
first  love,  Ephesians  1. 15.  This  epistle  was  written  under 
Domitian,  when  thirty  years  had  elapsed  since  Paul  had 
written  his  Epistle  to  them.  Tlieir  warmth  of  love  had 
given  place  to  a  lifeless  orthodoxy.  Cf.  Paul's  view  of 
faith  so-called  without  love,  1  Corintiiians  13.  2.  5. 
■tvUence— from  what  a  height,  do  the  first  tvorks— the 
works  which  flowed  from  thy  first  love.  Not  merely  "feel 
thy  first  feelings,"  but  do  works  flowing  from  the  same 
principle  as  formerly,  "faitli  which  worketh  by  love." 
quickly— Omitted  In  two  oldest  MSS.,  Vulgate  and  Coptic 
versions:  supported  by  one  oldest  MS.  I  -will  come — 
Greek,  "  1  am  coming  "  in  special  judgment  on  thee,  re- 
move thy  candlestick  out  of  his  place — I  will  take  away 
the  Church  from  Ephesus  and  remove  it  elsewhere.  "It 
Is  removal  of  the  candlestick,  not  extinct  ion  of  the  candle, 
which  is  threatened  here;  Judgment  for  some,  but  tliat 
veryjudgment  the  occasion  of  mercy  for  others.  So  it  has 
been.  The  seat  of  the  Churcli  has  been  clianged,  but  the 
Church  itself  survives.  What  the  East  has  lost,  the  West 
has  gained.  One  who  lately  visited  Ephesus  found  only 
three  Cliristlans  there,  and  these  so  ignorant  as  scarcely  to 
have  heard  the  names  of  St.  Paul  or  St.  John."  [Tkencm.] 
6.  But— How  graciously,  after  necessary  censure.  He  re- 
turns to  praise  for  our  consolation,  and  as  an  example  to 
us,  that  we  would  show,  when  we  reprove,  we  liave  more 
pleasure  in  praising  than  In  fault-flnding.  hatest  the 
deeds — We  should  hate  men's  evil  deeds,  not  hate  tlie  men 
Uieiuselves.     Nlcolaltanes  — Iren^US,  licereses  1.  20.  3; 


and  Tektullian,  Proescriptione  Ilcereticorum  4t),  make 
these  followers  of  Nicolas,  one  of  the  seven  (honourably 
mentioned,  Acts  6.  3,  5).  They  (Clemens  Alexandrinxjs, 
Stromata  2.  20;  3.  4;  and  Epiphanius,  Hcereses  25)  evi- 
dently confound  the  latter  Gnostic  Nicolaitanes,  or  fol- 
lowers of  one  Nicolaos,  with  those  of  Revelation.  Mi- 
CHAKLis'  view  is  probable:  Nicolaos  (conqueror  of  the  peo- 
ple) is  the  Greek  version  of  Balaam,  from  Hebrew  Belang 
Am,  Destroyer  of  the  people.  Revelation  abounds  in  such 
duplicate  l/e6rew  and  Greek  names:  as  Apollyon,  Abad- 
don :  Devil,  Satan :  Yea  (Greek  Nai),  Amen.  The  name, 
like  other  names,  Egypt,  Babylon,  Sodom,  is  symbolic. 
Cf.  V.  14, 15,  which  shows  the  true  sense  of  Nicolaitanes; 
tliey  are  not  a  sect,  but  professing  Christians  who,  like 
Balaam  of  old,  tried  to  introduce  Into  the  Church  a  false 
freedom,  i.  e.,  licentiousness ;  this  was  a  reaction  in  the 
opposite  direction  from  Judaism,  the  flrst  danger  to  the 
Church  combated  in  the  council  of  Jerusalem,  and  by 
Paul  in  the  Epistle  to  Galatians.  These  symbolical  Ni- 
colaitanes, or  followers  of  Balaam,  abused  Paul's  doctrine 
of  the  grace  of  God  into  a  plea  for  lascivlousuess  (2  Peter 
2. 15, 10, 19 ;  Jude  4.  11 ;  who  both^escribe  the  same  sort  of 
seducers  as  followers  of  Balaam).  The  difficulty  that  they 
sliould  appropriate  a  name  branded  with  infamy  in 
Scripture  is  met  by  Trench:  The  Antinomian  Gnostics 
were  so  opposed  to  John  as  a  Judaizing  apostle,  that  they 
would  assume  as  a  name  of  chiefest  honour  one  which 
John  branded  with  dishonour.  7.  He  that  hath  an  ear 
—This  clause  precedes  the  promise  in  the  flrst  three  ad- 
dresses, succeeds  to  it  in  the  last  four.  Thus  the  promises 
are  enclosed  on  both  sides  with  the  precept  urging  the 
deepest  attention  as  to  the  most  momentous  trutlis. 
Everyman  "hath  an  ear"  naturally,  but  he  alone  will 
be  able  to  hear  spiritually  to  whom  God  has  given 
"the  hearing  ear;"  whose  "ear  God  hath  wakened" 
and  "opened."  Cf.  "Faith,  the  ears  of  the  soul."  [Clem- 
ens Alexandrinus.]  the  Spirit  saith — what  Christ 
saith,  the  Spirit  saith;  so  one  are  the  Second  and  Tliird 
Persons,  unto  the  churches — not  merely  to  the  partic- 
ular, but  to  the  universal  Church,  give  .  .  .  tree  of  life 
— The  thing  promised  corresponds  to  the  kind  of  faithful- 
ness manifested.  They  who  refrain  from  Nicolaitane  in- 
dulgences {v.  6)  and  idol  meats  (v.  14, 15),  shall  eat  of  meat 
inflnitely  superior,  viz.,  the  fruit  of  the  tree  of  life,  and 
the  hidden  manna  (v.  17).  overeometh— In  John's  Gospel 
(16.  33)  and  First  Epistle  (2. 13, 14;  5.  4,  5)  an  object  follows, 
viz.,  "  the  world,"  "  the  wicked  one."  Here,  where  the 
final  issue  is  spoken  of,the  conqueror  is  named  absolutely. 
Paul  uses  a  similar  image,  1  Corinthians  9.  24,  25;  2  Tim- 
otliy  2.  5 ;  but  not  the  same  as  John's  phrase,  except  Ro- 
mans 12.  21.  -will  I  give— as  the  Judge.  The  tree  of  life 
in  Paradise,  lost  by  the  fall,  is  restored  by  the  Redeemer. 
Allusions  to  it  occur  Proverbs  3. 18;  11.  30;  13. 12;  15.  4,  and 
prophetically,  ch.  22.  2, 14 ;  Ezeklel  47. 12;  cf.  John  6.  51.  It 
is  interesting  to  note  how  closely  these  Introductory  ad- 
dresses are  linked  to  the  body  of  Revelation.  Thus,  the 
tree  of  life  here,  with  ch.  22. 1 ;  Deliverance  from  the  second 
death  (ch.  2.  11),  with  ch.  20.  14;  21.  8 ;  The  neiv  name  (ch.  2. 
17),  with  ch.  14. 1;  Power  over  the  nations,  with  ch.  20.  4; 
The  morning  star  (ch.  2.  28),  with  ch.  22. 16;  The  while  rai- 
ment (cli.  3.  5),  with  cli.  4.  4 ;  16. 15;  The  name  in  the  book  of 
life  (cii.  3.  5),  with  ch.  13. 8 ;  20. 15 ;  The  new  Je)~usalem  and  its 
citizenship  (ch.  3.  12),  with  ch.  21.  10.  In  the  midst  of  the 
paradise— The  oldest  MSS.  omit  "  the  midst  of."  In  Gen- 
esis 2.  9  these  words  are  appropriate,  for  there  were  other 
trees  in  the  garden,  but  not  in  the  midst  of  it.  Here  the 
tree  of  life  is  simply  in  the  paradise,  for  no  other  tree  is 
mentioned  in  it;  in  ch.  22.2  the  tree  of  life  is  "in  the  midst 
of  the  street  of  Jerusalem ;"  from  this  the  clause  was  in- 
serted here.  Paradise  (a  Persian,  or  else  Semitic  word), 
originally  used  of  any  garden  of  delight;  then  specially 
of  Eden;  then  the  temporary  abode  of  separate  souls  in 
bliss;  then  "the  Paradise  of  God,"  the  third  heaven,  the 
immediate  presence  of  God.  of  God— (Ezekiel  28. 1.1.)  One 
oldest  MS.,  with  Vulgate,  Syriac,  and  Coptic, and  Cyprian, 
read,  "my  God,"  as  in  ch.  3. 12.  So  Christ  calls  God  "My 
God  and  your  God"  (John  20. 17 ;  cf.  Ephesians  1.  17).  God 
is  owr  God,  in  virtue  of  being  peculiarly  Christ's  God.  The 

555 


!%«  Epistle  to  the  Church  at  Smyrna. 


REVELATION  U. 


The  Epistle  to  the  Church  at  Pergamoi. 


main  bliss  of  Paradise  is,  that  it  is  tlie  Paradise  of  God; 
God  Himself  dwelling  there  (ch.  21.  3).  8.  Smyrna^in 
Ionia,  a  little  to  the  north  of  Ephesus.  Polycarp,  mar- 
tyred in  168  A.  D.,  eighty-six  years  after  his  conversion, 
was  bishop,  and  probably  "  the  angel  of  the  Church  in 
Smyrna"  meant  here.  The  allusions  to  persecutions  and 
folthfulness  unto  death  accord  with  this  view.  Ignatius 
(Martyrium  Ignatii,  3),  on  his  way  to  martyrdom  in  Rome, 
wrote  to  PoLYCAKP,  then  (108  a.  d.)  bishop  of  Smyrna ;  if 
nis  bishopric  commenced  ten  or  twelve  years  earlier,  tlie 
dates  will  harmonize.  Tektullian,  JE^cescriptione  Hcere- 
ficorwrn,  32,  and  Iren^us,  who  had  talked  with  Polycarp 
in  youtli,  tell  us  Polycarp  was  consecrated  bishop  of 
Smyrna  by  St.  John,  tlie  First  .  .  .  the  Last  .  .  .  -was 
dead  ...  Is  alive— The  attributes  of  Christ  most  calcu- 
lated to  comfort  the  Churcli  of  Smyrna  under  its  persecu- 
tions ;  resumed  from  ch.  1. 17, 18.  As  death  was  to  Him 
but  the  gate  to  life  eternal,  so  it  is  to  be  to  them  (v.  10, 11), 
9.  tUy  works,  aud— Omitted  in  two  oldest  MSS.,  Vulgate, 
and  Coptic.  Supported  by  one  oldest  MS.  tribulation- 
owing  to  persecution,  poverty — owing  to  "  the  spoiling 
of  their  goods."  but  tUou  art  ricli— in  grace.  Contrast 
Laodicea,  ?-ic/i  in  the  world's  eyes  and  her  own, poor  before 
God.  "  There  are  both  poor  rich-men,  aud  rich  poor-men 
in  God's  sight."  [Trench.]  blasphemy  of  them — blas- 
phemous calumny  of  thee  on  tlie  part  of  (or  arising  from) 
them,  &c.  say  they  are  Jeivs,  ni»d  are  not — Jews  by 
national  descent,  but  not  spiritually  of  "  tlie  true  circum- 
cision." The  Jews  blaspheme  Christ  as  "the  hanged 
one."  As  elsewhere,  so  at  Smyrna  they  bitterly  opposed 
Christianity;  and  at  Poly^carp'S  martyrdom  tliey  joined 
tlie  heathens  in  clamouring  for  his  being  cast  to  tlie  lions; 
and  when  there  was  an  obstacle  to  this,  for  his  being 
burnt  alive;  and  witli  their  own  hands  they  carried  logs 
for  the  pile,  synagogue  of  Satan— Only  once  is  tlie  term 
"synagogue"  in  the  New  Testament  used  of  tiie  Christian 
assembly,  and  that  by  the  apostle  who  longest  mainta,ined 
the  union  of  the  Church  and  Jewisli  Synagogue.  As  the 
Jews  naore  and  more  opposed  Christianity,  aud  it  more 
and  more  rooted  itself  in  tlie  Gentile  world,  the  term 
"  synagogue"  was  left  altogether  to  the  former,  and  Chris- 
tians appropriated  exclusively  the  honourable  term 
"Church;"  contrast  an  earlier  time,  when  the  Jewish 
theocracy  is  called  "the  Church  in  the  wilderness."  Cf. 
Numbers  16.  8;  20.  4,  "  congregation  of  the  Lord.''  Even  in 
James  2.  2  it  is  "your  (not  the  Lord's)  assembly."  The 
Jews,  who  might  liave  been  "  the  Cliurch  of  God,"  had 
now,  by  their  opposition  and  unbelief,  become  the  syna- 
gogue of  Satan.  So  "the  throne  of  Satan"  (r.  13)  repre- 
sents the  heathens'  opposition  to  Christianity;  "the 
depths  of  Satan"  (v.  2i),  the  opposition  of  heretics.  10. 
none— The  oldest  MSS.  read,  "Fear  not  those  things,"  &c. 
"The  Captain  of  our  salvation  never  keeps  back  what 
those  who  faithfully  witness  for  Him  may  have  to  bear 
for  His  name's  sake;  never  entices  recruits  by  the  prom- 
ise tliey  shall  find  all  things  easy  and  pleasant  there." 
[Trench.]  devil— "the  accuser."  He  acted,  through 
Jewish  accusers,  against  Christ  and  His  people.  The  con- 
flict of  the  latter  was  not  with  mere  flesh  and  blood,  but 
with  the  rulers  of  the  darkness  of  this  world,  tried— 
with  temptation  by  "  the  devil."  The  same  event  is  often 
both  a  temptation  from  the  devil,  and  a  trial  from  God- 
God  sifting  and  winnowing  the  man  to  separate  his  chaflF 
from  his  wheat,  the  devil  sifting  him  in  the  hope  that 
nothing  but  chaff  will  be  found  in  him  [Trench],  ten 
day*— Not  the  ten  persecutions  from  Nero  to  Diocletian. 
Lyra  explains  ten  years  on  the  year-day  principle.  The 
shortness  of  the  duration  of  the  persecution  is  evidently 
made  the  ground  of  consolation.  The  time  of  trial  shall 
be  short,  the  duration  of  your  joy  shall  be  for  ever.  Cf. 
the  use  of  "ten  days"  for  a  short  time.  Genesis  21.55; 
Numbers  11. 19.  Ten  is  the  number  of  the  world-powers 
hostile  to  the  Church ;  cf.  the  ten  horns  of  the  beast,  ch.  13. 
1.  unto  death— so  as  even  to  endure  death  for  my  sake, 
crown  of  life— James  1.  12;  2  Timothy  4.  8,  "crown  of 
righteousness ;"  1  Peter  5.  4, "  crown  of  glory."  The  crown 
is  the  garland,  the  mark  of  a  conqueror,  or  of  one  rejoicing, 
or  at  a  feast,  but  diadem  is  the  mark  of  a  king.  11.  shall 
556 


not  be  Itvuet— Greek, "  shall  not  by  any  means  (or  possibly) 
be  hurt."  the  second  death— "the  lake  of  fire."  "The 
death  in  life  of  the  lost,  as  contrasted  with  the  life  in 
death  of  the  saved,"  [Trench.]  The  phrase  "the  second 
death"  Is  peculiar  to  the  Apocalypse.  What  matter  about 
the  first  death,  which  sooner  or  later  must  pass  over  us, 
if  we  escape  the  second  death  t  "  It  seems  that  they  who 
die  that  death  shall  be  hurt  by  it ;  whereas,  if  it  were  an- 
nihilation, and  so  a  conclusion  of  their  torments,  it  would 
be  no  way  hurtful,  but  highly  beneficial  to  them.  But 
the  living  torments  are  the  second  death."  [Bishop  Pear- 
son.] "The  life  of  the  damned  is  death."  [Augustine.] 
Smyrna  (meaning  myrrh)  yielded  its  sweet  perfume  in 
being  bruised  even  to  death.  Myrrh  was  used  In  embalm- 
ing dead  bodies  (John  19. 39) ;  was  an  ingredient  in  the  holy 
anointing  oil  (Exodus  30.  23);  a  perfume  of  the  heavenly 
Bridegroom  (Psalm  45,  8),  and  of  the  bride  (Song  of  Solo- 
mon 3.  6).  "Affliction,  like  it,  is  bitter  for  the  time  being, 
but  salutary;  preserving  the  elect  from  cwruption,  and 
seasoning  them  fo^  immortality,  and  gives  scope  for  the 
exercise  of  the  fragrantly-breathing  Christian  virtues.'' 
[ViTRiNGA.]  PoiiYCARP's  noblc  words  to  his  heathen 
judges  who  wished  him  to  recant,  are  well  known: 
"Fourscore  and  six  years  have  I  served  the  Lord,  and 
He  never  wronged  me,  how  then  can  I  blaspheme  my 
King  and  Saviour?"  Smyrna's  faithfulness  Is  rewarded 
by  Its  candlestick  not  having  been  removed  out  of  Its 
place  (v.  5) ;  Christianity  has  never  wholly  left  it ;  whence 
the  Turks  call  it  "Infidel  Smyrna."  ISJ.  Trench  prefers 
writing  Pergamus,  or  rather,  Pergamum,  on  the  river 
Calcus.  It  was  capital  of  Attains  the  Second's  kingdom, 
which  was  bequeathed  bj'  him  to  the  Romans,  b.  c.  138. 
Famous  for  its  library,  founded  by  Eumenes  (197-159),  and 
destroyed  by  Caliph  Omar,  Parchment,  i.  e.,  Pergamena 
charta,  was  here  discovered  for  book  purposes.  Also, 
famous  for  the  magnificent  temple  of  Esculapius,  tlie 
healing  god.  [Tacitus,  Annals,  3.  63,]  lie  which  hath 
the  sharp  s-^vord  ■with  two  edges — Appropriate  to  His 
address  having  a  twofold  bearing,  a  searching  power  so 
as  to  convict  and  convert  some  (v.  13, 17),  and  to  convict 
and  condemn  to  punishment  others  {v.  14-16,  especially  v. 
10;  cf.  also  Note,  ch.  1.  16).  13.  I  know  thy  •*vorks — Two 
oldest  MSS.  omit  this  clause;  one  oldest  MS.  retains  it. 
Satan's  seat.— rather  as  the  Greek  is  translated  all  through 
Revelation,  "  throne."  Satan,  in  impious  mimicry  of 
God's  heavenly  throne,  sets  up  his  earthly  throne  (ch.  4. 
2).  Esculapius  was  worshipped  there  under  the  serpent 
form;  and  Satan,  the  old  serpent,  as  the  instigator  (cf.  v. 
10)  of  fanatical  devotees  of  Esculapius,  and,  tlirough 
them,  of  the  supreme  magistracy  at  Pergamos,  perse- 
cuted one  of  the  Lord's  people  (Antlpas)  even  to  death. 
Thus,  this  address  is  an  anticipatory  preface  to  ch.  12. 1- 
17;  Note,  "throne  .  .  .  the  dragon,  Satan  .  .  .  war  with  her 
seed,"  5.  9,  17.  even  in  those  days— Two  oldest  MSS.  omit 
"even;"  two  retain  it.  -w^herein- Two  oldest  MSS.  omit 
this  (then  translate,  "in  the  days  of  Antipas,  my  faithful 
witness,"  or  "martyr");  two  retain  it.  Two  oldest  MSS. 
read,  "My  witness,  my  faithful  one;"  two  read  as  English 
Version.  Antipas  Is  another  form  for  Antlpater.  Simeon 
Metaphrastes  has  a  palpably  legendary  story,  unknown 
to  the  early  Fathers,  that  Antipas,  in  Domitlan's  reign, 
was  shut  up  in  a  red-hot  brazen  bull,  and  ended  his 
life  In  thanksgivings  and  prayers.  Hengstenberg 
makes  the  name,  like  other  apocalyptic  names,  symboli- 
cal, meaning  one  standing  out  "against  all"  for  Christ's 
sake,  14.  fe'tv— in  comparison  of  the  many  tokens  of  thy 
faithfulness,  hold  the  doctrine  of  Balaam—"  the  teach- 
ing oi  Balaam,"  via.,  that  which  he  "taught  Balak."  Cf. 
"  the  counsel  of  Balaam,"  Numbers  31. 16.  Balak  is  dative 
In  the  Greek,  whence  Bengel  translates,  "  taught  (the 
Moabltes)  for  (t.  e.,  to  please)  Balak."  But  though  in 
Numbers  it  is  not  expressly  said  he  taught  Balak,  yet 
there  is  nothing  said  inconsistent  with  his  having  done 
so ;  and  Josephus,  Antiquities,  4.  6.  6,  says  he  did  so.  The 
dative  Is  a  Hebraism  for  the  accusative,  children— GVeeA, 
"  sons  of  Israel. "_  stumbling-block- ;i<.,  that  part  of  a  trap 
on  which  the  bait  was  laid,  and  which,  when  touched, 
caused  the  trap  to  close  on  its  prey;  then  any  entangle- 


Against  Ealing  Things  Sacrificed  to  Idols.  REVELATION   II.  T!<e  Epistle  to  the  Church  at  Thyatira. 


ment  to  the  foot.  [Trench.]  eat  things  sacrlflced  unto 
idols— the  act  common  to  the  Israelites  of  old,  and  the 
Nicolaitanes  in  St.  John's  day;  he  does  not  add  what 
was  peculiar  to  the  Israelites,  viz.,  that  they  sacrificed  to 
idols.  The  temptation  to  eat  idol  meats  was  a  peculiarly 
strong  one  to  the  Gentile  converts.  For  not  to  do  so  in- 
volved almost  a  withdrawal  from  partaking  of  any  social 
meal  with  the  heathen  around.  For  idol  meats,  after  a 
part  had  been  offered  in  sacrifice,  were  nearly  sure  to  be 
on  the  heathen  entertainer's  table;  so  much  so,  that  the 
Cfreek"  to  kill"  (thuein)  meant  originally  "  to  sacrifice." 
Hence  arose  the  decree  of  the  council  of  Jerusalem  for- 
bidding to  eat  such  meats;  subsequently  some  at  Corinth 
ate  unscrupulously  and  knowingly  of  such  meats,  on  the 
ground  that  the  idol  is  nothing;  others  needlessly  tor- 
tured themselves  with  scruples,  lest  unknowingly  tht^y 
should  eatof  them,  when  they  got  meat  from  the  market, 
or  in  a  heathen  friend's  house.  St.  Paul  handles  the 
question,  1  Corinthians  8.  and  10.  2.3-33.  fornication— 
often  connected  with  idolatry.  15.  thou— Empliatical: 
"So  THOU  also  bast,"  &c.  As  Balak  and  the,  Moabltes  of 
old  had  Balaam  and  his  followers  literall!^,  so  hast  thou 
also  them  that  hold  the  same  Balaamite  or  Nicolailane  doc- 
trine spiritually  or  symbolically.  Literal  eating  of  idol 
meats  and  fornication  in  Fergamos,  were  accompanied 
by  spiritual  idolatry  and  fornication.  So  Tkench  ex- 
plains. But  I  prefer  taking  it,  "thou  also,"  as  well  as 
Ephesus  ("in  like  manner"  as  Ephesus;  see  below  the 
oldest  r-^ading),  hast  .  •  .  Nicolaitanes,  with  this  im- 
portant difference,  Ephesus,  aS  a  Church,  hates  them,  and 
casts  them  out,  but  thou  '^hast  them,''  viz.,  in  the  Church. 
Aociritke— teaching  (Note,  v.  C):  viz.,  to  tempt  God's  people 
to  idolatry,  -tvhlch  thing  I  hate— It  is  sin  not  to  hate 
what  God  hates.  TheEphesian  Church  (r.  G)had  this  point 
of  superiority  to  Pergamos.  But  the  three  oldest  MSS., 
and  Vulgate  anA  Syriac,  read  instead  of  "wliich  I  hate," 
"In  like  manner."  1G.  The  three  oldest  MSS.  read, 
"  JXepent,  there/ore."  Not  only  the  Nicolaitanes,  but  the 
whole  Church  of  Pergamos  is  called  on  to  repent  of  not 
having  hated  the  Nioolaitane  teaching  and  practice. 
Contrast  St.  Paul,  Acts  20.  26.  I  will  como— I  am  coming. 
flight  against  tbem— Greek,  "war  with  them  :"  with  tiie 
Nicolaitanes  primarily;  but  Including  also  chn.ttisement 
of  the  whole  Churcli  at  Pergamos:  cf.  "  unto  thee."  witli 
the  sword  of  my  mouth — Resumed  from  oh.  1.  16,  but 
witli  an  allusion  to  the  drawn  sword  with  which  the 
angel  of  the  Lord  confronted  Balaam  on  his  way  to  curse 
Israel:  an  earnest  of  the  swoi'd  by  which  he  and  the  se- 
duced Israelites  fell  at  last.  The  spiritual  Balaamites  of 
St.  John's  day  are  to  be  smitten  with  the  Lord's  spiritual 
sword,  the  word  or  "rod  of  His  mouth."  17.  to  eat, — 
Omitted  in  the  three  oldest  MSS.  the  hidden  manna — 
the  heavenly  food  of  Israel,  in  contrast  to  the  idol  meals 
(f.  li).  A  pot  of  manna  was  laid  up  in  the  holy  place 
"before  the  testimony."  Tlie  allusion  is  here  to  this: 
probably  also  to  the  Lord's  discourse  (John  0.  31-85), 
Translate,  "  The  manna  whicli  is  liidden."  As  the  manna 
hidden  in  the  sanctuary  was  by  Divine  power  pre- 
served from  corruption,  so  Christ  in  His  ln<;orruptible 
body  has  passed  Into  tlie  heavens,  and  is  hidden  there 
until  the  time  of  His  appearing.  Christ  Himself  is  the 
manna  "hidden"  from  the  world,  but  revealed  to  the 
believer,  so  that  he  has  already  a  foretaste  of  His 
preciousness.  Cf.  as  to  Christ's  own  hidden  food  on 
earth,  John  4.  32,  34,  and  Job  '23.12.  The  full  manifesta- 
tion shall  beat  His  coming.  Believers  are  now  hidden, 
even  as  their  meat  is  hidden.  As  the  manna  in  the 
sanctuary,  unlike  the  other  manna,  was  incorruptible, 
so  the  spiritual  feast  offered  to  all  who  reject  the  world's 
dainties  for  Christ  Is  everlasting:  an  Incorruptible  body 
and  life  for  ever  in  Christ  at  the  resurrection,  -vvhite 
stone  .  .  .  new  name  .  .  .  no  man  kno'%veth  saving  he, 
Ac. —  Trench's  explanation  seems  best.  White  is  the 
colour  and  livery  of  heaven.  "New"  implies  something 
altogether  renewed  and  heavenly.  The  white  stone  Is  a 
glistering  diamond,  the  Urlm  borne  by  the  high  priest 
within  the  choschen  or  breastplate  of  Judgment,  with  the 
♦welve   tribes'  names   on   the   twelve   precious  stones, 


next  the  heart.  The  word  Urim  means  light,  answering 
to  the  colour  white.  None  but  the  high  priest  knew 
the  name  written  upon  it,  probably  the  incommunioable 
name  of  God,  "  Jeliovah."  The  high  priest  consulted  it 
in  some  divinely-appointed  way  to  get  direction  from 
God  when  needful.  The  "new  name"  is  Christ's  (cf.  ch.  3. 
12,  "I  will  write  upon  him  my  new  name"):  some  new 
revelation  of  Himself  which  shall  hereafter  be  imparted 
to  His  people,  and  wliich  they  alone  are  capable  of  re- 
ceiving. The  connection  with  the  "hidden  manna" 
will  thus  be  clear,  as  none  save  the  high  priest  had 
access  to  the  "  manna  hidden"  in  the  sanctuary.  Believ- 
ers, as  spiritual  priests  unto  God,  shall  enjoy  the  heavenly 
antitypes  to  the  hidden  manna  and  the  Urim  stone. 
"What  they  had  peculiarly  to  contend  against  at  Pergamos 
was  the  temptation  to  idol  meats,  and  fornication,  put  in 
their  way  by  Balaamites.  As  Pliinehas  was  rewarded 
with  "an  everlasting  priesthood"  for  his  zeal  against 
these  very  sins  to  which  the  Old  Testament  Balaam  se- 
duced Israel ;  so  the  heavenly  high  priesthood  is  the  re- 
ward promised  here  to  those  zealous  against  the  New  Tes- 
tament Balaamites  tempting  Christ's  people  to  the  same 
sins,  rcceiveth  It — viz.,  "the  stone;"  not  "the  new 
name;"  see  above.  The  "name  that  no  man  knew  but 
Christ  Himself,"  He  shall  hereafter  reveal  to  his  people. 

18.  Thyatira— in  Lydia,  south  of  Pergamos.  Lydia,  the 
purple-seller  of  this  city,  having  been  converted  at  Phll- 
Ippi,  a  Macedonian  city  (with  which  Thyatira,  as  being  a 
Macedonian  colony,  had  naturally  much  intercourse),  was 
probably  the  insti'ument  of  first  carrying  the  Gospel  to 
her  native  town.  John  follows  the  geographical  order 
here,  for  Thyatira  lay  a  little  to  the  left  of  the  road  from 
Pergamos  to  Sardls  (Strabo,  13.  4).  Son  of  God  .  .  .  eyes 
like  .  .  .  fire  .  .  .  feet  .  .  .  lihe  fine  brass — or  "  glowing 
brass  "  (Note,  ch.  1. 14,  15,  whence  this  description  Is  re- 
sumed). Again  His  attributes  accord  with  His  address. 
The  title  "Son  of  God,"  is  from  Psalm  2.  7,  9,  whicli  is  re- 
ferred to  in  V.  27.  The  attribute,  "eyes  like  flame,"  Ac, 
answers  to  v.  23,  "  I  am  He  which  searcheth  the  reins  and 
hearts."  The  attribute,  "feet  like  .  .  .  brass,"  answers  to 
V.  27,  "as  the  vessels  of  a  potter  shall  they  be  broken  to 
shivers,"  He  treading  them  to  pieces  with  His  strong  feet. 

19.  The  oldest  MSS.  transpose  the  English  Version  order, 
and  read,  "Faith  and  service."  The  four  are  subordinate 
to  "  thy  works ;"  tlius,  "  I  know  thy  works,  even  the  love 
and  the  faith  (these  two  forming  one  pair,  as  '  faith  works 
by  love,'  Galatians  5.  6),  and  the  service  (minisiraZion  to tlie 
suITering  members  of  the  Church,  and  to  all  in  spiritual 
or  temporal  need),  and  the  endurance  of  (i.  e.,  shown  by) 
thee"  (this  pronoun  belongs  to  all  four).  As  love  is  in- 
ward, so  service  is  its  outward  manifestation.  Similarly, 
faith  and  persevering  endurance,  or  "patient  continuance 
(the  same  Greek  as  here,  Romans  2. 7)  in  well-doing,"  are 
connected,  and  thy  works;  and  the  last — Omit  the  se- 
cond "and,"  with  the  three  oldest  MSS.  and  the  ancient 
versions ;  translate,  "  And  (I  know)  thy  works  which  are 
last  (to  be)  more  In  number  than  the  first;"  realizing  1 
Thessalonians  4. 1 ;  the  converse  of  Matthew  12.  45;  2  Peter 
2.  20.  Instead  of  retrograding  from  "  the  first  works  "  and 
"first  love,"  as  Ephesus,  Thyatira's  last  tvorks  exceeded 
her  first  (v.  4,  5).  30.  a  fe*v  things— Omitted  in  the  three 
oldest  MSS.  Translate  then,  "I  have  against  thee  thai," 
&c.  sufferest— The  three  oldest  MSS.  read,  "  lettest  alone." 
that  woman— Two  oldest  MSS.  read,  "thy  wife;"  two 
omit  It.  Vulgate  and  most  ancient  versions  read  as 
English  Version.  The  symbolical  Jezebel  was  to  the 
Church  of  Thyatira  what  Jezebel,  Ahab's  "  wife,"  was  to 
him.  Some  self-styled  prophetess  (or  as  the  feminine  la 
Hebrew  is  often  used  collectively  to  express  a  multitude, 
a  set  of  false  prophets),  as  closely  attached  to  the  Church  of 
Thyatira  as  a  wife  is  to  a  husband,  and  as  powerfully  in- 
fluencing for  evil  that  Church  as  Jezebel  did  Ahalj.  As 
Balaam,  In  Israel's  early  history,  so  Jezebel,  daughter  of 
Elh-baal,  king  of  Sldon  (1  KlngslO.  31,  formerly  priest  of 
Astarte,  and  murderer  of  his  predecessor  on  the  throne, 
Josephus,  Contra  Apion,  1.  18),  was  the  great  seducer  to 
Idolatry  in  Israel's  later  history.  Like  her  father,  she  was 
swift  to  shed  blood.    Wholly  given  to  Baal-worship,  like 

667 


What  is  Commended  and  what  is 


REVELATION  11. 


Wanting  in'the  Oiurch  at  Thyatira.' 


Kth-baal,  whose  name  expresses  his  idolatry,  she,  with 
her  strong  will,  seduced  the  wealt  Ahab  and  Israel  beyond 
the  calf-worship  (which  was  a  worship  of  the  true  God 
under  the  cherHb-ox  form,  t.  e.,  a  violation  of  the  second 
commandment)  to  that  of  Baal  (a  violation  of  the  first 
commandment  also).    She  seems  to  have  been  herself  a 
priestess  and  prophetess  of  Baal.    Cf.  2  Kings  9.  22,  30, 
"  whoredoms  of  .  .  .  Jezebel  and  her  u>t<cftcra/t«"  (impurity 
was  part  of  the  worship  of  the  Phoenician  Aslarte,  or  Ve- 
nus).   Her  spiritual  counterpart  at  Thyatira  lured  God's 
"  servants  "  by  pretended  utterances  of  inspiration  to  the 
same  libertinism,  fornication,  and  eating  of  idol  meats,  as 
the  Balaaraites  and  Nicolaitanes  {v.  6, 14,  15).    By  a  false 
spiritualism  these  seducers  led  their  victims  into  the 
grossest  carnality,  as  though  things  done  in  the  flesh  were 
outside  the  true  man,  and  were,  therefore,  indiflTereut. 
"The  deeper  the  Church  penetrated  into  heathenism,  the 
more  she  herself  became  heathenish  ;  this  prepares  us  for 
the  expressions  'harlot'  and  'Babylon,'  applied  to  her 
afterwards."    [Aubeblen.]    to  teacli  and  to  seduce— The 
three  oldest  MSS.  read,  "  And  she  teaches  and  seduces," 
or  "deceives."    "Thyatira  was  just  the  reverse  of  Ephe- 
sus.  There,  much  zeal  for  orthodoxy,  but  little  love;  here, 
activity  of  faith  and  love,  but  insufficient  zeal  for  godly 
discipline  and  doctrine,  a  patience  of  error  even  where 
there  was  not  a  participation  in  it."  [Trench.]  ai.  space 
—Greek,  "time."    of  her  romicatlon  .  .  .  she  repented 
not— The  three  oldest  MSS.  read,  "And  she  willeth  not  to 
repent  of  (lit.,  out  of,  i.  e.,  so  as  to  come  otU  of)  her  fornica- 
tion."   Here  there  is  a  transition  from  literal  to  spiritual 
fornication,  as  appears  from  v.  22.    The  idiea  arose  from 
Jehovah's  covenant  relation  to  the  Old  Testament  Church 
being  regarded  as  a  marriage,  any  transgression  agaipst 
which  was,  therefore,  harlotry,  fornication,  or  adultery.  2a. 
Behold— Calling  attention  to  her  awful  doom  to  come.    I 
win— Greek  present,  "  I  cast  her."    a  bed— The  place  of 
her  sin  shall  be  the  place  of  her  punishment.    The  bed  of 
her  sin  shall  be  her  bed  of  sickness  and  anguish.  Perhaps 
a  pestilence  was  about  to  be  sent.  Or  the  bed  of  the  grave, 
and  of  the  hell  beyond,  where  the  worm  dieth  not.    them 
that  commit  adultery  ■*vlth  her— spiritually ;  including 
both  tlieeating  of  idol  meats  and  fornication.    "  Witli  lier," 
in  the  Greek,  implies  participation  with  her  in  her  adulte- 
ries, viz.,  by  suffering  her  (v.  20),  or  letting  her  alone,  and  so 
virtually  encouraging  her.    Her  punishment  is  distinct 
from  theirs;  she  i»  to  be  cast  into  a  bed,  and  her  children 
to  be  killed;  whilst  those  who  make  themselves  partakers 
of  her  sin  by  tolerating  her,  are  to  be  cast  into  great  tribu- 
lation,   except  they  repent— Greek  aorist,   "repent"   at 
once;  shall  have  repented  by  the  time  limited  in  my  pur- 
pose,   their  deeds— Two  of  the  oldest  MSS.  and  most  an- 
cient versions  read  "  her."    Thus,  God's  true  servants, 
who  by  connivance,  are  incurring  the  guilt  of  her  deeds, 
are  distinguished  from  her.    One  oldest  MS.,  Andreas, 
and  Cyprian,  support "  their."  33.  her  children— (Isaiah 
57.  3 ;  Ezekiel  23.  45,  47.)    Her  proper  adherents ;  not  those 
who  suffer  her,  but  those  who  are  begotten  of  her.    A  dis- 
tinct class  from  the  last  in  v.  22  (cf.  JVole  there),  whose  sin 
was  less  direct,  being  that  only  of  connivance,    kill  .  .  . 
with  death— Cf.  the  disaster  that  overtook  the  literal 
Jezebel's  votaries  of  Baal,  and  Ahab's  sons,  1  Kings  18. 40; 
2  Kings  10.  6,  7,  24,  25.    Kill  with  death  is  a  Hebraism  for 
slay  with  most  sure  and  awful  death  ;  so  "dying  tliou  slialt 
die"  (Genesis  2.  17).    Not  "die  the  common  death  of  men" 
(Numbers  16.  29).    all  the  churches  shall  UnoAV— Imply- 
ing that  these  addresses  are  designed  for  the  catholic 
Cliurch  of  all  ages  and  places.    So  palpably  shall  God's 
hand  be  seen    in  the  Judgment   on  Thyatira,  that  the 
whole  Church  shall  recognize  it  as  God's  doing.    I  am 
he— the  "I"  is  strongly  emphatical:  "that  it  is  Z  am 
He  who,"  &c.    searcheth  . . .  hearts — God's  peculiar  attri- 
bute is  given  to  Christ.    The  "  reins"  are  the  seat  of  the 
desires;   the  "heart,"  that  of  the  thoughts.    The  Greek 
for  "  searcheth  "  expresses  an  accurate  following  up  of 
all  tracks  and  windings,    nnto  every  one  of  yovi— lit., 
"unto  you,  to  each,"  &c.    according  to  your  works- to 
be  judged  not  according  to  the  mere  act  as  it  appears 
toman,  but  with  reference  to  the  motive,/aiyi  and  love 
558 


being  the  only  motives  which  God  recognizes  as  sound, 
a*,  you  .  .  .  and  ,  .  ,  the  rest^-The   three  oldest  MSS. 
omit  "and;"  translate  then,  "Unto  you,  the  rest."    a* 
niany  as  have  not— not  only  do  not  hold,  but  are  free  from 
contact  with,    and  >vhich— The  oldest  MSS.  omit  "  and ;" 
translate,  "  whosoever."     the  depths— These  false  proph- 
ets boasted  peculiarly  of  their  knowledge  of  mysteries  and 
the  deep  things  of  God ;  pretensions  subsequently  expressed 
by  their  arrogant  title,  Gnostics  ("full  of  knowledge"). 
The  Spirit  here  declares  their  so-called  "depths"  (viz.,  of 
knowledge  of  Divine  things)   to  be  really  "depths  of 
Satan  ,•"  just  as  in  v.  9,  He  says,  instead  of  "  the  synagogue 
of  God,"  "the    synagogue  of  Satan."     Hengstenberg 
thinks  the  teachers  themselves  professed  to  fathom  tlie 
depths  of  Satan,  giving  loose  rein  to  fleshly  lusts,  without 
being  hurt  thereby.    They  who  thus  think  to  fight  Satan 
witli  his  own  weapons  always  find  him  more  than  a  match 
for  tliera.    The  words,  "as  they  speak,"  t.  e.,  "as  they  call 
them,"  coming  after  not  only  "depths,"  but  "depths  of 
Satan,"  seem "tij  favour  this  latter  view,  otherwise  I  should 
prefer  the  former,  in  which  case,  "as  they  speak,"  or 
"call   them,"    must   refer   to   "depths"  only,   not  also 
"  depths  of  Satan."  The  original  sin  of  Adam  was  a  desire 
to  know  EVIL  as  well  as  good;  so  in  Hengstenberq'S 
view,  those  who  professed  to  know  "  the  depths  of  Satan." 
It  is  the  prerogative  of  God  alone  to  know  evil  fully, 
without  being  hurt  or  defiled  by  it.     I  will  put— Two 
oldest  MSS.  have  "I  put,"  or  "cast."     One  oldest  MS. 
reads   as   English    Version,     none   other  burden— save 
abstinence  from,  and  protestation  against,  these  abomi- 
nations; no  "depths"  bej'ond  your  reach,  such  as  they 
teach,  no  new  doctrine,  but  the  old  faith  and  rule  of  prac- 
tice once  for  all  delivered  to  the  saints.    Exaggerating 
and  perfecting  Paul's  doctrine  of  grace  without  the  law 
as  the  source  of  justification   and  sanctiflcation,  these 
false  prophets  rejected  the  law  as  a  rule  of  life,  as  though 
it  were  an  intolerable  "burden."     But  it  is  a  "light" 
burden.     In  Acts  15.  28,  29,  the  very  term  "burden,"  as 
here,  is   used  of  abstinence  from  fornication  and  idol 
meats ;  to  this  the  Lord  here  refers,    as.  that  wlilch  ye 
have  already — (Jude  3,  end.)    hold  fast— do  not  let  go 
from  your  grasp,  however  false  teachers  may  wish  to 
wrest  it  from  you.    till  I  come — when  your  conflict  with 
evil  will  beat  an  end.     The  Greek  implies  uncertainty's 
to  when  He  shall  come.     a6.  And— Implying  the  close 
connection  of  the  promise  to  the  conqueror  that  follows, 
witli  the  preceding  exhortation,  v.  25.     and  keepeth — 
Greek,  "and  he  that  keepeth."    Cf.  the  same  word  in  the 
passage  already  alluded  to  by  the  Lord,  Acts  15.  28, 29,  end. 
my  -works — in  contrast  to  "her  (English  Vei-sion,  their) 
works"  (v.  22).    The  works  which  I  command,  and  which 
are  the  fruit  of  my  Spirit,     unto  the  end — (Matthew  24. 
13.)    Tiie  image  is  perhaps  from  the  race,  wherein  it  is 
not  enough  to  enter  the  lists,  but  the  runner  must  perse- 
vere <o  Wie  end.     give  power— Greefe,  "authority."     over 
the  nations — at  Christ's  coming  the  saints  shall  possess 
the  kingdom  "under  the  wliole  heaven;"  therefore  over 
this  earth  ;  cf.  Luke  19. 17,  "  Have  thou  authority  (the  same 
word  as  here)  over  ten  cities."    37.  From  Psalm  2.  8,  9. 
rule  —  lit.,  "rule  as  a  shepherd."     In  Psalm  2.  9   it  is, 
"Thou  Shalt  break  them  with  a  rod  of  iron."    The  LXX. 
pointing  the  Hebrew  word  difl'erently,  read  as  Revelation 
here.    The  English  Version  of  Psalm  2. 9  is  doubtless  right, 
as  the  parallel  word,  "dash  in  pieces,"  proves.    But  the 
Spirit  in  this  case  sanctions  the  additional  thought  as 
true,  that  tlie  Lord  shall  mingle  mercy  to  some,  with 
judgment  on  others;  beginning  by  destroying  His  An- 
tichristian  foes.  He  ghall  reign   in  love  over  the  rest. 
"Clirist  shall  rule  them  witli  a  sceptre  of  iron,  to  make 
them  capable  of   being  ruled  with  a  sceptre  of  gold; 
severity  first,  that  grace  may  come  after''  [Trench,  who 
thinks  we  ought  to  translate  "sceptre"  for  "rod,"  as 
in  Hebrews  1.  8].     "Shepherd"  is  used  in  Jeremiah  6. 
3,  of  hostile  rulers ;  so  also  Zecliariah  11. 16.    As  severity 
here   is   the   primary   thought,    "rule   as   a   shepherd" 
seems   to  me   to   be  used  thus:    He  who  would  have 
shepherded    them  witli   a   pastoral   rod,  shall,  because 
of  their  hardened  unbelief,  shepherd  them  with  a  rod  of 


The  Epistle  to  the  Church  at  Sardis. 


REVELATION  III. 


Threatenings  against  Unrepentanee, 


Iron,  sluall  they  l>e  brokcnr— So  one  oldest  MS.,  VulffOte, 
Syriac,  and  Coptic  Versions  read.  But  two  oldest  MSS. 
read,  "As  the  vessels  of  a  potter  are  broken  to  shivers." 
A  patterns  vessel  dasfied  to  pieces,  because  of  Its  failing  to 
answer  the  design  of  the  maker,  is  the  image  to  depict 
God's  sovereign  power  to  give  reprobates  to  destruction, 
not  by  caprice,  but  in  the  exercise  of  His  righteous  Judg- 
ment. The  saints  shall  be  in  Christ's  victorious  "  arniies" 
when  He  shall  inflict  the  last  decisive  blow,  and  after- 
wards shall  reign  with  Him,  Having  by  faith  "overcome 
the  world,"  they  shall  also  rule  the  world,  even  as  I — 
"as  J  also  have  received  of  (from)  my  Father,"  viz.,  in 
Psalm  2.  7-9.  Jesus  had  refused  to  receive  the  kingdom 
without  the  cross  at  Satan's  hands;  He  would  receive  It 
from  none  but  the  Father,  who  had  appointed  the  cross 
as  the  path  to  the  crown.  As  the  Father  lias  given  the 
authority  to.me  over  the  heathen  and  uttermost  parts  of 
the  earth,  so  I  impart  a  share  of  it  to  my  victorious  dis- 
ciple, as,  tlie  morning  star — t.  e.,  I  Will  give  unto  him 
Myself,  who  am  "the  morning  stai"  (ch.  22. 16);  so  that 
reflecting  my  perfect  brightness,  he  shall  shine  like  Me, 
the  morning  star,  and  share  my  kingly  glory  (of  which  a 
star  is  the  symbol.  Numbers  21.17;  Mattliew  2.2).  Cf.  v. 
17,  "I  will  give  him  .  .  .  the  hidden  manna,"  t.  e..  Myself, 
who  am  that  manna  (John  6.  31-33). 

CHAPTER    III. 

Ver.  1-22.  The  Epistles  to  Sardis,  Philadelphia, 
AND  Laouicea.  1.  Sardi8->-the  ancient  capital  of  Lydia, 
the  kingdom  of  wealthy  Croesus,  on  the  river  Pactolus. 
The  address  to  this  Church  is  full  of  rebuke.  It  does  not 
seem  to  have  been  in  vain ;  for  Melito,  bishop  of  Sardis  in 
the  second  century,  was  eminent  for  piety  and  learning. 
He  visited  Palestine  to  assure  himself  and  his  flock  as  to 
the  Old  Testament  canon,  and  wrote  an  epistle  on  the 
subject  [EusEBius,  4.  26];  lie  also  wrote  a  commentary  on 
the  Apocalypse.  [EusEBitrs,4.28;  Jerome,  Catalogus  &'ci-ip- 
torum  Ecclesiasticorum,  24.]  lie  tliat  batli  tlie  seven 
Spirits  of  God — L  e.,  he  who  hath  all  tlie  fulness  of  the 
Spirit  (ch.  1.  4;  4.  5;  5.  6,  with  which  of.  Zechariah  3.  9;  4. 
10,  proving  His  Grodhead).  This  attribute  implies  His  in- 
finite power  by  the  Spirit  toconvictof  sin  audof  a  hollow 
profession,  and  tlie  seven  stars — (Ch.  1.  16,  20.)  His  hav- 
ing tlie  seven  stars,  or  presiding  ministers,  flows,  as  a  con- 
sequence, from  His  having  the  seven  Spirits,  or  the  fulness 
of  the  Holy  Spirit.  The  human  ministry  is  the  fruit  of 
Christ's  sending  down  the  gifts  of  the  Spirit.  Stars  imply 
brilliancy  and  glory;  the  fulness  of  the  Spirit,  and  tlie 
fulness  of  brilliant  light  in  Him,  form  a  designed  con- 
trast to  the  formality  which  He  reproves,  name  .  .  . 
Uvest  .  .  .  dead— (1  Timothy  5.  6;  2Timothy3.  5;  Titus  1. 
16;  cf.  Ephesians  2. 1,  5;  5. 14.)  "A  name,"  i.  e.,  a  reputa- 
tion. Sardis  was  famed  among  the  churches  for  spiritual 
vitality;  yet  the  Heart-searcher,  who  seeth  not  as  man 
seeth,  pronounces  her  dead;  howgreatsearcliings  of  heart 
should  her  case  create  among  even  the  best  of  us !  Laodi- 
cea  deceived  herself  as  to  her  true  state  (r.  17),  but  it  is  not 
written  that  she  had  a  high  name  among  the  other 
churches,  as  Sardis  had.  a.  Be — Oreek,  "Become,"  wlint 
thou  art  not,  "  watchful,"  or  "wakeful,"  lit.,  "wakitifir." 
the  things  which  remain — Strengthen  those  thy  remain- 
ing few  graces,  which,  in  thy  spiritual  deadly  slumber,  are 
not  yet  quite  extinct.  [Alfobd.]  "The  things  that  re- 
main" can  hardly  mean  "  the  persons  tliat  are  not  yet 
dead,  but  are  ready  to  die;"  for  v.  4  implies  that  the  "  few" 
falthfulonesatSardlswerenofreadytodle,"  but  were  full 
of  life,  are— The  two  oldest  MSS.  read,  "  were  ready,"  lit., 
"  were  about  to  die,"  viz.,  at  the  time  when  yon  "  sLrenglli- 
en"  them.  This  Implies  that "  thou  art  dead,"  v.  1,  is  to  bo 
taken  with  limitation;  for  those  must  have  some  life 
who  are  told  to  strengthen  Uve  things  that  remo.in.  perfect 
— Ut.,  "filled  up  in  full  complement;"  translate,  "com- 
plete." Weighed  in  the  balance  of  Him  who  requires 
living  faith  as  the  motive  of  works,  and  found  wanting. 
before  GoA— Oreek,  "in  the  sight  of  God."  The  three 
oldest  MSS.,  Vulgate,  Syriac,  and  Coptic,  read,  "  before  (in 
the  sight  of)  MY  God:"   Christ's  Judgment  is  God  the 


Father's  Judgment.  In  the  sight  of  men,  Sardis  had  "a 
name  of  living:"  "so  many  and  so  great  are  the  obliga- 
tions of  pastors,  that  he  who  would  in  reality  fulfil  even  a 
third  of  them,  would  be  esteemed  holy  by  men,  whereas. 
If  content  with  that  alone,  he  would  be  sure  not  to  escape 
hell."  [Juan  d'Avila.]  Note,  in  Sardis  and  Laodicea 
alone  of  the  seven  we  read  of  no  conflict  with  foes  within 
or  without  the  Church.  Not  that  either  had  renounced 
the  appearance  of  opposition  to  the  world;  but  neither 
had  the  faithfulness  to  witness  for  God  by  word  and  ex- 
ample, so  as  to  "  torment  them  that  dwelt  on  the  earth" 
(ch.  11. 10).  3.  how  thou  hast  received— (Colossians  2.  6 ; 
1  Thessalonians  4. 1;  1  Timothy  C.  20.)  What  Sardis  is  to 
"remember"  is,  not  Aow  joyftilly  she  had  received  origi- 
nally the  Gospel  message,  but  how  the  precious  deposit 
was  committed  to  her  originally,  so  that  she  could  not 
say,  she  had  not  "received  and  heard"  it.  The  Greek  is 
not  aorist  (as  in  ch.  2.  4,  as  to  Ephesus,  "Thou  didst  leave 
thy  first  love"),  but  "thou  hast  received"  (perfect),  and 
still  hast  the  permanent  deposit  of  doctrine  committed  to 
thee.  The  word  "keep"  (so  the  Oreek  is  for  English  Ver- 
sion, "hold  fast")  which  follows,  accords  with  this  sense. 
"Keep"  or  observe  the  commandment  which  thou  hast 
received  and  didst  hear,  heard— Greefc  aorist,  "didst 
hear,"  viz.,  when  the  Gospel  doctrine  was  committed  to 
thee.  Trench  explains  "how,"  with  what  demonstration 
of  the  Spirit  and  power  from  Christ's  ambassadors  the 
truth  came  to  you,  and  how  heartily  and  zealously  you  at 
first  received  it.  Similarly  Bengel,  "Regard  to  her 
former  character  (hotv  it  once  stood)  ought  to  guard  Sardis 
against  the  future  hour,  whatsoever  it  shall  be,  proving 
fatal  to  her."  But  it  is  not  likely  that  the  Spirit  repeats 
tlie  same  exhortation  virtually  to  Sardis  as  to  Ephesus. 
if  therefore— seeing  thou  art  so  warned,  if,  nevertheless, 
&c.  come  on  thee  as  a  thief— in  special  judgment  on 
thee  .as  a  Church,  with  the  s.ame  stealthiness  and  as  un- 
expectedly as  shall  be  my  visible  second  coming.  As  the 
thief  gives  no  notice  of  his  approach.  Christ  applies  the 
language  whicii  in  its  fullest  sense  describes  His  second 
coming,  to  describe  His  coming  in  special  judgments  oa 
churches  and  states  (as  Jerusalem,  Matthew  24.),  these 
special  judgments  being  anticipatory  earnests  of  that 
great  last  coming.  "  The  last  day  is  hidden  from  us,  that 
every  day  may  be  observed  by  us."  [Augustine.]  Twice 
Clirist  in  the  days  of  His  flesh  spake  the  same  words 
(Matthew  24.  42,  43;  Luke  12.  39,  40);  and  so  deeply  had 
his  words  been  engraven  on  the  minds  of  the  apostles, 
that  they  are  often  repeated  in  their  writings  (ch.  16. 15;  1 
Thessalonians  5.  2,  4,  6 ;  2  Peter  3. 10).  The  Greek  proverb 
was  that  "  the  feet  of  the  avenging  deities  are  shod  with 
wool,"  expressing  the  noiseless  approach  of  the  Divine 
judgments,  and  their  possible  nearness  at  the  moment 
when  they  were  supposed  the  farthest  ofT.  [Trench.]  4. 
The  three  oldest  MSS.  prefix  "but,"  or  "nevertheless" 
(notwithstanding  thy  spiritual  deadness),  and  omit 
"even."  names— persons  named  in  the  book  of  life  (v.  5) 
known  by  name  by  the  Lord  as  His  own.  These  had  the 
reality  corresponding  to  their  name;  not  a  mere  name 
among  men  as  living,  whilst  really  dead  (v.  1).  The  gra- 
cious Lord  does  not  overlook  any  exceptional  cases  of 
real  saints  in  the  midst  of  unreal  professors,  not  defiled 
their  garments- t'i2.,  the  garments  of  their  Christian 
profession,  of  wliicli  baptism  is  tlie  initiatory  seal,  whence 
the  candidates  for  baptism  used  in  the  ancient  Church  to 
be  arrayed  in  wliite.  Cf.  also  Ephesians  5.27,  as  to  the 
spotlessness  of  the  Cliurcii  when  she  shall  be  presented  to 
Christ;  and  ch.  19.  8,  as  to  the  "fine  linen,  clean  and 
white,  llie  righteousness  of  the  saints,"  in  which  it  shall 
be  granted  to  her  to  be  arrayed;  and  "the  wedding  gar- 
ment." Meanwhile  slie  Is  not  to  sully  her  Christian  pro- 
fession with  any  defilement  of  flesli  or  spirit,  but  to  "keep 
her  garments."  For  no  defilement  shall  enter  the  heav- 
enly city.  Not  that  any  keep  tliemselves  here  wholly 
free  from  defilement;  but,  as  compared  with  hollow  pro- 
fessors, the  godly  keep  theniselves  unspotted  from  the  world; 
•and  when  they  do  contract  it,  they  wash  it  away,  so  as  to 
have  their  "robes  white  In  the  blood  of  the  Lamb"  (ch. 
7. 14).    The  Greek  Is  not  "  to  stain"   Greek  miainein),  but  U> 

559 


The  Promise  to  the  Church  at  Sardis, 


REVELATION  III.        The  Epistle  to  the  Church  at  Philadelphia. 


"defile,"  or  besmear  (Greek  molunein),  Song  of  Solomon  5. 
3.    tliey  sliall  ^valU  with,  me  in  white— The  promised 
reward  accords    with   the  character  of  those  to  be  re- 
warded :    keeping   their  garments  undefiled  and   white 
through  the  blood  of  the  Lamb  now,  they  shall  walk  ivith 
Him  in  white  hereafter.    On  *'  with  me,"  of.  the  very  same 
words,  Lulce  23.  43;  John  17. 24.    "Walk"  implies  spiritual 
life,  for  only  the  living  walk;  also  liberty,  for  it  is  only 
the  free  who  walk  at  large.    The  grace  and  dignity  of 
flowing  long  garments  is  seen  to  best  advantage  when  tlie 
person  "  walks:  "  so  the  graces  of  the  saint's  manifested 
character  shall  appear  fully  when  he  shall  serve  the  Lord 
perfectly  hereafter  (ch.  22.  3).     they  are  -^vorthy— wi th 
the  worthiness  (not  their  own,  but  that)  which  Christ  has 
put  on  them  (ch.  7.  14).    Ezekiel  16. 14,  "perfect  through 
MY  comeliness  which  I  had  put  upon  thee."    Grace  is 
glory  in  the  bud.  "The  worthiness  here  denotes  a  cougruity 
between  the  sainfs  state  of  grace  on  earth,  and  that  of 
glory,  which  the  Lord  has  appointed  for  them,  about  to  be 
estimated  by  the  law  itself  of  grace"  [Vitkinga].    Con- 
trast Acts  13.  46.    5.  white— not  a  dull  white,  but  glitter- 
ing, dazzling  white.    [Gkotius.]    Cf.  Matthew  13.  43.    The 
body  transfigured  into  the  likeness  of  Christ's  body,  and 
emitting  beams  of  light  reflected  from  Him,  is  probably 
the  "white  raiment"  promised  here,    the  same— G'reeA-, 
"  THIS  man ; "  he  and  he  alone.    So  one  oldest  MS.  reads. 
But  two  oldest  MSS.,  and  most  of  the  ancient  versions, 
"shall  THUS    be  clothed,"  &c.     raiment— Gree/c,   "gar- 
ments."   "He  that  overcometh"  shall  receive  the  .same 
reward  as  they  who  "have  not  defiled  their  garments" 
(('.  4) ;  therefore  the  two  are  identical.    I  -ivlll  not— Greek, 
"  I  will  not  by  any  means."    blot  out . . .  name  out  of .  .  . 
book  of  life— of  the  heavenly  city.    A  register  was  kept 
in  ancient  cities  of  their  citizens:  the  names  of  the  dead 
were  of  course  erased.    So  those  who  have  a  name  that 
they  live  and  are  dead  (v.  1),  are  blotted  out  of  God's  roll  of 
t-he  heavenly  citizens  and  heirs  of  eternal  life;  not  that 
in  God's  electing  decree  they  ever  were  In  His  boolc  of 
life.     But,  according  to  human  conceptions,  those  who 
had  a  high  name  for  piety  would  be  supposed  to  be  in 
it,  and  were,  in  respect   to  privileges,  actually  among 
those  In  the  way  of  salvation;  but  these  privileges,  and 
the  fact  that  they  once  might  have  been  saved,  shall  be 
of  no  avail  to  them.    As  to  the  book  of  life,  cf.  ch.  13.8; 
17.  8;  20.  12,  15;  21.  27;  Exodus  32.  32;  Psalm  69.  28;  Daniel 
12. 1.    In  the  sense  of  the  call,  many  are  enrolled  among 
the  called  to  salvation,  who  shall  not  be  found  among 
the  chosen  at  last.    The  pale  of  salvation  is  wider  than 
.hat  of  election.     Election  Is  fixed.    Salvation  is  open 
to  all,  and  is  pending  (humanly  speaking)  in  the  case 
of  those  mentioned  here.    But  ch.  20.  15;  21.  27,  exhibit 
the  book  of  the  elect  alone  In  the  narrower  sense,  after 
the  erasure  of  the  others,    before  ,  .  .  before- 6Vee/;,  "in 
the  presence  of."-  Cf.  the  same  promise  of  Christ's  con- 
fessing before  His  Father,  Ac,  those  who  confessed  Him, 
Matthew  10.  32,  83;  Luke  12.  8,  9.    He  omits  "in  heaven" 
after  "  my  Father,"  because  there  is,  now  that  He  Is  in 
heaven,  no  contrast  between  the  Father  in  heaven  and 
the  Son  on  earth.    He  now  sets  His  seal  from  heaven  upon 
many  of  His  words  uttered  on  earth.    [Trench.]    An  un- 
designed coincidence,  proving  that  these  epistles  are,  as 
they  profess,  in  their  wotds,  as  well  as  substance,  Christ's 
own  addresses;  not  even  tinged  with  the  colour  of  John's 
style,  such  as  it  appears  in  his  Gospel  and  Epistles.    The 
coincidence  is  mainly  with  the  three  other  Gospels,  and 
not  with  John's,  which   makes    the   coincidence    more 
markedly  undesigned.    So  also  the  clause,  "  He  that  hath 
an  ear,  let  him  hear,"  is  not  repeated  from  John's  Gos- 
pel, but  from  the  Lord's  own  words  in  the  three  synoptic 
Gospels  (Matthew  11. 15;  13.  9;  Mark  4.  9,  23;  7. 16;  Luke  8. 
8;   14.  35).     G.  (Cf.  Note,  ch.  2.  7.)     7.  Philadelphia— in 
Lydla,  twenty-eight  miles  south-east  of  Sardis,  built  by 
Attains  Phlladelphus,  king  of  Pergamos,  who  died  138 
A.  D.    It  was  nearly  destroyed  by  an  earthquake  in  the 
reign  of  Tiberius.    [Tacitus,  AnnaU,  2.  47.]    The  connec- 
tion of  this  Church  with  Jews  there  causes  the  address  to^ 
it  to  have  an  Old  Testament  colouring  in  the  images  era- 
ployed.    It  and  Smyrna  alono  of  the  seven  receive  un- 
'  560 


mixed  praise,  he  that  ia  holy— as  in  the  Old  Testament, 
"  the  Holy  One  of  Israel."  Thus  Jesus  and  the  God  of  the 
Old  Testament  are  one.  None  but  God  is  absolutely  holy 
{Greek  hagios,  separate  from  evil,  and  perfectly  hating  itr). 
In  contrast  to  "the  synagogue  of  Satan"  (v.  9  true — 
Greek  alethinos:  VERY  God,  as  distinguished  from  t^ri 
false  gods,  and  from  all  those  who  say  that  they  are  what 
they  are  not  (v.  9) :  real,  genuine.  Furthermore,  He  per- 
fectly realizes  all  that  is  involved  in  the  names,  GoD, 
l,ig?U  (John  I.  9;  1  John  2.  8),  Bread  (John  6.  32),  the  Vine 
(John  15.  1);  as  distinguished  from  all  typical,  partial, 
and  imperfect  realizations  of  the  idea.  His  nature  an- 
swers to  His  name  (John  17.  3;  1  Thessalonlans  1.  9).  The 
Greek  alethes,  on  the  other  hand,  is  truth-speaking,  truth- 
loving  (John  3.  33;  Titus  1.  2).  he  that  hath  the  key  ot 
David— the  antitype  of  Eliakim,  to  whom  the  "key,"  the 
emblem  of  authority  "over  the  house  of  David,"  was 
transferred  from  Shebna,  who  was  removed  from  the 
oflice  of  chamberlain  or  treasurer,  as  unworthy  of  it. 
Christ,  the  Heir  of  the  throne  of  David,  shall  supplant  all 
the  less  worthy  stewards  who  have  abused  their  trust  in 
God's  spiritual  house,  and  "shall  reign  over  the  house  of 
Jacob,"  literal  and  spiritual  (Luke  1,32,83),  "for  ever," 
"as  a  Son  over  His  own  house"  (Hebrews  3.  2-6).  It  rests 
with  Christ  to  open  or  shut  the  heavenly  palace,  deciding 
who  is,  and  who  is  not,  to  be  .idmitted :  as  He  also  opens, 
or  shuts,  the  prison,  Jiaving  the  keys  of  hell  (the  grave)  and 
death  (ch.  1.  18).  The  power  of  the  keys  was  given  to 
Peter  and  the  other  apostles,  only  when,  and  in  so  far  as, 
Christ  made  him  and  them  infallible.  Whatever  de- 
grees of  this  power  may  have  been  committed  to  minis- 
ters, the  supreme  power  belongs  to  Christ  alone.  Thus 
Peter  rightly  opened  the  Gospel  door  to  the'  Gentiles 
(Acts  10. ;  11. 17, 18;  especially  14. 27,  end).  But  he  wrongly 
tried  to  shut  the  door  In  part  again  (Galatians  2. 11-18). 
Eliakim  had  "the  key  of  the  house  of  David  laid  upon 
his  shoulder:"  Christ,  as  the  antitypical  David,  Himself 
has  the  key  of  the  supreme  "government  upon  His 
shoulder."  His  attribute  here,  as  in  the  former  ad- 
dresses, accords  with  His  promise.  Though  "the  syna- 
gogue of  Satan,"  false  "Jews"  (v.  9)  try  to  "shut"  the 
"door"  which  I  "set  open  before  thee;"  "no  man  can 
shut  it"  (v.  8).  shutteth— So  Vulgate  and  Syriac  Versions 
read.  But  the  four  oldest  MSS.  read,  "shall  shut:"  so 
Coptic  Version  and  Origen.  sliutteth,  and  no  man 
openetli— Two  oldest  MSS.,  B,  K,  CopticVersion,  and  Ori- 
GEX  read,  "shall  open."  Two  oldest  MSS.,  A,  C,  and  Vul- 
gate Version,  support  English  Version  reading.  8.  I  liave 
^et— Greek,  "given :"  it  is  my  gracious  gift  to  thee,  open 
door— for  evangelization ;  a  door  of  spiritual  usefulness. 
The  opening  of  a  door  by  Him  to  the  Philadelphian  Chnrch 
accords  with  the  previous  assignation  to  Him  of  "the 
key  of  David."  and— The  three  oldest  MSS.,  A,  B,  C,  and 
Okigen  read,  "which  no  man  can  shut."  for— " because." 
a  little— This  gives  the  idea  that  Christ  says.  He  sets  be- 
fore Philadelphia  an  open  door  because  she  has  some  little 
strength;  whereas  the  sense  rather  is, He  does  so  because 
she  has  *'but  little  strength:"  being  consciously  weak  her- 
self, she  is  the  fitter  object  for  God's  power  to  rest  on  [so 
Aquinas],  that  so  the  Lord  Christ  may  have  all  the  glory. 
and  hast  kept— and  so,  the  littleness  of  thy  strength  be- 
coming the  source  of  Almighty  power  to  thee,  as  leading 
thee  to  rest  wholly  on  my  great  power,  thou  hast  kept  my 
word.  Gkotius  makes  "little  strength"  to  mean  that  she 
had  a  Church  small  in  numbers  and  external  resources:  "a 
little  flock  poor  in  worldly  goods,  and  of  small  account  in 
the  eyes  of  men."  [Trench.]  So  Alford.  I  prefer  the 
view  given  above.  The  Greek  verbs  are  in  the  aorist 
tense:  "Thou  didst  keep  .  .  .  didst  not  deny  my  name:" 
alluding  to  some  particular  occasion  when  her  faithful- 
ness was  put  to  the  test.  9.  I  will  make — Greek  present, 
"  I  make,"  lit.,  "  I  give"  (Note,  v.  8).  The  promise  to  Phila- 
delphia is  larger  than  that  to  Smyrna.  To  Smyrna  the 
promise  was  that  "the  synagogue  of  Satan"  should  not 
prevail  against  the  faithful  in  her:  to  Philadelphia,  thai 
she  should  even  win  over  some  of  "the  synagogue  of 
Satan"  to  fall  on  their  faces  and  confess  God  is  in  her  of  a 
truth.    Translate,  "(some)  of  the  synagogue."    For  until 


The  Epistle  to  the  Church  at  Philadelphia.  REVELATION   IIL 


The  Epistce  to  the  Church  at  Laodicea. 


Christ  shall  come,  and  all  Israel  then  be  saved,  there  is 
but  "a  remnant"  being  gathered  out  of  the  Jews  "ac- 
cording to  tlie  election  of  grace."  TWs  is  an  instance  of 
how  Christ  set  before  her  an  "open  door,"  some  of  her 
greatest  adversaries,  the  Jews,  being  brought  to  the  obe- 
dience of  the  faith.  Tlieir  worshipping  before  her  feet  ex- 
presses the  convert's  willingness  to  take  tlie  very  lowest 
place  in  the  Church,  doing  servile  honour  to  those  whom 
once  tliey  persecuted,  rather  than  dwell  with  the  ungodly. 
So  the  Philippian  jailer  before  Paul.  10.  patience — "en- 
durance." "The  word  of  my  endurance"  is  my  Gospel- 
word,  which  teaches  patient  endurance  in  expectation  of 
my  coming  (ch.  1.  9).  My  endurance  is  the  endurance 
which  I  require,  and  which  I  practise,  Christ  Himself 
now  endures,  patiently  waiting  until  the  usurper  be 
cast  out,  and  all  "His  enemies  be  made  his  footstool." 
So,  too,  His  Church,  for  the  joy  before  her  of  sharing 
His  coining  kingdom,  endures  patiently.  Hence,  in  v.  11, 
follows,  "Behold,  I  come  quickly."  I  also— The  reward 
is  in  kind:  "because  thou  didst  keep,"  &c.,  "I  also  (on 
my  side)  will  keep  thee,"  &e.  tvova.—Oreek,  "(so  as  to 
deliver  thee)  out  of,"  not  to  exelnpt  from  temptation. 
tUe  Uoui*  of  temptation — the  appointed  season  of  afflic- 
tion and  temptation  (so  in  Deuteronomy  4.  34  the  plagues 
are  called  "the  temptations  of  Egypt"),  lit.,  '■'the  temp- 
tation:" the  sore  temptation  which  is  coming  on:  the 
time  of  great  tribulation  before  Christ's  second  coming, 
to  try  them  tUat  dwell  upon  tlie  eartli — tliose  who 
are  of  earth,  earthy  (ch.  8.  13).  "Dwell"  implies  that 
their  home  is  earth,  not  heaven.  A.II  mankind,  €xcex>t 
the  elect  (ch.  13.  8,  14).  The  temptation  brings  out  the 
fidelity  of  those  kept  by  Christ,  and  hardens  the  unbeliev- 
ing reprobates  (ch.  9.  20,  21 ;  16.  11,  21).  The  particular  per- 
secutions which  befell  Philadelphia  shortly  after,  were  the 
earnest  of  the  great  last  tribulation  before  Christ's  coming, 
to  which  the  Church's  attention  in  all  ages  is  directed. 
11.  Beliold— Omitted  by  the  three  oldest  MSS.  and  most 
ancient  versions.  I  come  quickly— the  great  incentive  to 
persevering  faithfulness,  and  the  consolation  under  pres- 
ent trials,  that  .  .  .  >vliicli  thou  liast — "The  word  of 
iny  patience,"  or  "  endurance  "  {v.  10),  which  He  had  just 
commended  them  for  keeping,  and  which  involved  with 
It  the  attaining  of  tlie  kingdom;  this  they  would  lose  if 
thej'  yielded  to  the  temptation  of  exchanging  consistency 
and  suffering  for  compromise  and  ease,  that  no  man 
take  tliy  crown— which  otherwise  thou  wouldst  receive: 
that  no  tempter  cause  thee  to  lose  it :  not  that  the  tempter 
would  thus  secure  it  for  himself  (Colossians  2. 18).  13. 
pillar  in  tlie  temple — In  one  sense  there  shall  be  "  no 
temple"  in  the  heavenly  city,  because  there  shall  be  no 
distinction  of  things  into  sacred  and  secular,  for  all 
things  and  persons  shall  be  holy  to  the  Lord.  The  city 
shall  be  all  one  great  temple,  in  which  the  saints  shall  be 
not  merely  stones,  as  in  the  spiritual  temple  now  on  earth, 
but  all  eminent  as  pillars :  immovably  firm  (unlike  Phil- 
adelpiiia,  the  city  which  was  so  often  shaken  by  earth- 
quakes, Btrabo,  12.  and  13.),  like  the  colossal  pillars  be- 
fore Solomon's  temple,  Boaz  (i.e.,  "In  it  is  strength") 
and  Jachin("It  shall  be  established"):  only  that  those 
pillars  were  outside,  tliese  shall  be  within  the  temple. 
my  God — {Note,  ch.  2.  7.)  go  no  more  out — the  Greek  is 
stronger,  never  more  at  all.  As  the  elect  angels  are  beyond 
the  possibility  of  falling,  being  now  under  (as  the  School- 
men say) "  the  blessed  necessity  of  goodness,"  so  shall  the 
saints  be.  The  door  shall  be  once  for  all  shut,  as  well  to 
shut  safely  in  for  ever  the  elect,  as  to  shut  out  the  lost 
(Matthew  2.5.  10;  John  8.35;  cf,  Isaiah  22.23.  the  type, 
Eliakim).  Tliey  shall  be  priests  for  ever  unto  God  (ch.  1. 
6).  "  Wlio  would  not  yearn  for  that  city  out  of  which  no 
friend  departs,  and  into  whicli  no  enemy  enters?"  [Au- 
GUSTINK  in  Trench.]  write  upon  him  the  name  of  my 
God— as  belonging  to  God  in  a  peculiar  sense  (ch.  7.  3;  9. 
4;  14.  1;  and  especially  Zi.  4),  therefore  secure.  As  the 
name  of  Jehovah  ("Holiness  to  the  Lord")  was  on  the 
golden  plate  on  the  high  priest's  forehead  (Exodus  28.  3G- 
38);  so  the  saints  in  their  heavenly  royal  priesthood  shall 
bear  His  name  openly,  as  consecrated  to  Him.  Cf.  the 
caricature  of  this  in  the  brand  on  the  forehead  of  the 
83 


beast's  followers  (ch.  13. 16, 17).  and  on  the  harlot  (ch.  17.  5; 
cf.  20.  4).  name  of  tlie  city  of  my  Gofl- as  one  of  its  citi- 
zens (ch.  21.  2, 3, 10,  which  is  briefly  alluded  to  by  anticipa- 
tion here).  The  full  description  of  the  city  forms  the 
appropriate  close  of  the  book.  The  saint's  citizenship  is 
now  hidden,  but  then  it  shall  be  manifested:  he  shall 
have  the  right  to  enter  in  through  the  gates  into  the  city  (ch. 
22.  14).  This  was  the  city  which  Abraham  looked  for.  ne-»T 
—Greek,  kaines.  Not  the  old  Jerusalem,  once  called  "the 
holy  city,"  but  having  forfeited  the  name.  Greek  nea 
would  express  that  it  had  recently  come  into  existence; 
but  Greek  kaine,  that  wliicli  is  new  and  different,  supersed- 
ing the  worn-out  old  Jerusalem  and  its  polity.  "John,  in 
the  Gospel,  applies  to  the  old  city  the  Greek  name  Hier- 
osolyma.  But  in  tlie  Apocalypse,  always,  to  the  heavenly 
cit>  the  Ilebreiv  name  Hierousalem.  The  Hebrew  name  is 
the  original  and  holier  one:  the  Greek,  the  recent  and 
more  secular  and  political  one."  [Bkngel.]  my  new 
name— at  present  incommunicable,  and  only  known  to 
God :  to  be  hereafter  revealed  and  made  the  believer's 
own  in  union  with  God  in  Christ.  Christ's  name  written 
on  him  denotes  he  shall  be  wholly  Christ's.  New  also  re- 
lates to  Christ,  who  shall  assume  a  nexu  character  (answer- 
ing to  His  "new  name")  entering  with  His  saints  on  a 
kingdom— not  that  which  He  had  with  the  Father  before 
the  worlds,  but  that  earned  by  His  humiliation  as  Son  of 
man.  Gibbon,  the  infidel  {Decline  and  Fall,  ch.  64),  gives 
an  unwilling  testimony  to  the  fulfilment  of  the  prophecy 
as  to  Philadelphia  in  a  temporal  point  of  view,  "  Among 
the  Greek  colonies  and  churches  of  Asia,  Philadelphia  is 
still  erect, — a  column  in  a  scene  of  ruins — a  pleasing  ex- 
ample that  the  paths  of  honour  and  safety  may  some- 
times be  the  same."  13.  {Note,  ch.  2.  7.)  14.  Laodiceaua 
—  The  city  was  in  the  south-west  of  Phrygia,  on  the 
river  Lycus,  not  far  from  Colosse,  and  lying  between  it 
and  Pliiladelpiiia.  It  was  destroyed  by  an  earthquake, 
62  A.  D.,  and  rebuilt  by  its  wealthy  citizens  without  the 
help  of  the  state.  [Tacitus,  Annals  14.  27.]  This  wealth 
(arising  from  tlie  excellence  of  its  wools)  led  to  a  self-sat- 
isfied, lukewarm  state  in  spiritual  things,  as  v.  17  de- 
scribes. See  Note  on  Colossians  4. 16,  on  the  Epistle  which 
is  thought  to  have  been  written  to  the  Laodicean  Cliurch 
by  Paul.  The  Church  in  latter  times  was  apparently 
flourishing;  for  one  of  the  councils  at  which  the  canon 
of  Scripture  was  determined  was  held  in  Laodicea  in  361 
a.  d.  Hardly  a  Christian  is  now  to  be  found  on  or  near 
its  site,  the  Amen— (Isaiah  65.  16,  Hebrew,  "Bless  Him- 
self in  tlie  God  of  Amen  .  .  .  swear  by  the  God  of  Amen;" 
2  Corinthians  1.  20.)  He  Avho  not  only  says,  but  is,  the 
Truth.  The  saints  used  Amen  at  the  end  of  prayer,  or  in 
assenting  to  the  word  of  God;  but  none,  save  the  Son  of 
God,  ever  said,  "Amen,  I  say  unto  you,"  for  it  is  the  lan- 
guage peculiar  to  God,  who  avers  by  Himself.  The  New 
Testament  formula,  "Amen,  I  say  unto  j-ou,"  is  equiva- 
lent to  tlie  Old  Testament  formula,  "as  Hive,  saith  Jeho- 
vah." In  St.  John's  Gospel  alone  He  uses  (in  tlie  Greek) 
the  double  "Amen,"  John  1.  51;  3.  3,  &c.,  in  English  Ver^ 
sion,  "  Verily,  verily."  The  title  happily  harmonizes  with 
the  address.  His  unchanging  faithfulness  as  "  the  Amen  " 
contrasts  with  Laodicea's  wavering  of  purpose,  "neithei* 
hot  nor  cold  "  (v.  16).  The  angel  of  Laodicea  has  witli  some 
probability  been  conjectured  to  be  Archippus,  to  whom, 
thirty  years  previously,  Paul  had  already  given  a  monit 
tion,  as  needing  to  be  stirred  up  to  diligence  in  his  min- 
istry. So  the  Apostolic  Constitutions,  8.  46,  name  him  as 
the  first  bishop  of  Laodicea :  supposed  to  be  the  son  of 
Philemon  (Philemon  2).  faithful  and  true  AVitncss- As 
"the  Amen"  expresses  the  unchangeable  truth  of  His 
promises;  so  "the  faithful  the  true  witness,"  the  truth 
of  His  revelations  as  to  the  heavenly  things  which  He 
has  seen  and  testifies.  "Faithful,"  i.e.,  trustworthy  (2 
Timothy  2.11,13).  "True"  is  hero  {Greek,  alethinos)  not, 
truth-speaking  {Greek,  alcthcs),  but  "  perfectly  realizing  all 
that  is  comprehended  in  the  name  Witness"  (1  Timothy  6. 
13).  Three  things  are  necessary  for  tliis:  (1.)  To  have  seen, 
with  his  own  eyes  what  He  attests;  (2.)  to  be  competent 
to  relate  It  for  others ;  (3.)  to  be  willing  truthfully  to  do  so. 
In  Christ  all  these  conditions  meet.    [Trknch.]    beglu- 

561 


The  Laodiceans  Rebuked  for 


EEVELATION  III. 


being  neither  Sot  nor  Cold, 


ning  of  the  creation  of  God— not  He  whom  God  created 
first,  but  as  in  Colossians  1.  15-18  (cf.  jyotes  there),  the  Be- 
ginner  of  all  creation,  its  originating  instrument.  All 
creation  would  not  be  represented  adoring  Him,  if  He 
were  but  one  of  themselves.  His  being  the  Creator  is  a 
strong  guarantee  for  His  faithfulness  as  "  the  Witness 
and  Amen."  15,  neitlier  cold — The  antithesis  to  "hot," 
lit.,  boiling  ("fervent,"  Acts  18.  25;  Koraans  12.  11;  cf.  Song 
of  Solomon  8.  6;  Luke  24.  32),  requires  that  "cold  "  should 
here  mean  more  than  negatively  cold;  it  is  rather,  posi- 
tively icy  cold :  having  never  yet  been  warmed.  The  Lao- 
diceans were  in  spiritual  things  cold  comparatively,  but 
not  cold  as  the  world  outside,  and  as  those  who  had  never 
belonged  to  the  Church.  The  lukewarm  state,  if  it  be  the 
transitional  stage  to  a  warmer,  is  a  desirable  state  (for  a 
little  religion,  if  real,  is  better  than  none) ;  but  most  fatal 
when,  as  here,  an  abiding  condition,  for  it  is  mistaken  for 
a  safe  state  (y.  17).  This  accounts  for  Christ's  desiring  that 
they  were  cold  rather  than  lukewarm.  For  then  there 
would  not  be  the  same  "danger  of  mixed  motive  and  dis- 
regarded principle."  [Alford.]  Also,  there  is  more  hope 
of  the  cold,  i.e.,  those  who  are  of  the  world,  and  not  yet 
warmed  by  the  Gospel  call ;  for,  when  called,  they  may 
become  hot  and  fervent  Christians:  such  did  the  once- 
cold  publicans,  Zaccheus  and  Mattliew,  become.  But  the 
lukewarm  has  been  brought  within  reach  of  the  holy  Are, 
without  being  heated  by  it  into/ervowr.-  having  religion 
enough  to  lull  the  conscience  in  false  security,  but  not  re- 
ligion enough  to  save  the  soul :  as  Demas,  2  Timothy  4, 
Such  were  the  halters  betiveen  two  opinions  in  Israel  (1 
Kings  18. 21 ;  cf.  2  Kings  17.  41 ;  Matthew  6.  24).  16.  neither 
cold  nor  hot — So  one  oldest  MS.,  B.,  and  Vulgate  read. 
But  two  oldest  MSS.,  Syriac,  and  Coptic,  transpose  thus, 
"hot  nor  cold."  It  is  remarkable  that  the  GVeeA; adjec- 
tives are  in  the  masculine,  agreeing  with  the  angel,  not 
feminine,  agreeing  with  the  Church.  The  Lord  addresses 
the  angel  as  the  embodiment  and  representative  of  the 
Church.  The  chief  minister  is  answerable  for  his  flock, 
if  he  have  not  faithfully  warned  the  members  of  it.  I 
•will— Greek,  "I  am  about  to,"  "I  am  ready  to:"  I  have  it 
in  my  mind:  implying  graciously  the  possibility  of  the 
threat  not  being  executed,  if  only  they  repent  at  once. 
His  dealings  towards  them  will  depend  on  theirs  towards 
Him.  spwe  thee  out  of  my  mouth — reject  with  riglit- 
eous  loathing,  as  Canaan  spued  out  its  inhabitants  for 
tlieir  abominations.  Physicians  used  lukewarm  water  to 
cause  vomiting.  Cold  and  hot  drinks  were  common  at 
feasts,  but  never  lukewarm.  There  were  hot  and  cold 
springs  near  Laodicea.  17.  Self-sufflciency  is  the  fatal 
danger  of  a  lukewarm  state  {Note,  v.  15),  thou  savest— 
virtually  and  mentally:  if  not  in  so  many  words,  in- 
creased with  ^ooAs—Grsek,  "have  become  enriched," 
implying  self-praise  in  self-acquired  riches.  The  Loi-d 
alludes  to  Hosea  12.  8.  The  riches  on  which  they  prided 
themselves  were  spiritual  riches;  thougli, doubtless,  their 
spiritual  self-sufficiency  ("I  have  need  of  nothing")  was 
much  fostered  by  their  worldly  wealth;  as,  on  the  other 
Yi&nd.,  poverty  of  spirit  is  fostered  hy  poverty  in  respect  to 
worldly  riclies.  knovi^est  not  that  thou— in  particular, 
above  all  others.  The  "thou"  in  the  Greek  is  emphati- 
cal.  art  wretched— GreeA;,  "  art  the  wretched  one."  mis- 
erable—So one  oldest  MSS.  reads.  But  two  oldest  MSS. 
prefix  "the."  Translate,  " the  pitiable;"  "the  one  espe- 
cially to  be  pitied."  How  different  Christ's  estimate  of 
men,  from  their  own  estimate  of  themselves,  "  I  have 
need  of  nothing!"  blind— whereas  Laodicea  boasted  of 
a  deeper  than  common  i?i5igf/ii  into  Divine  things.  They 
were  not  absolutely  blind,  else  eye-salve  would  have  been 
of  no  avail  to  them;  but  short-sighted.  18.  Gentle  and 
loving  irony.  Take  my  advice,  thou  who  fanciest  thyself  in 
need  of  nothing.  Not  only  art  thou  not  in  need  of  nothing, 
but  art  in  need  of  the  commonest  necessaries  of  exist- 
ence. He  graciously  stoops  to  their  modes  of  thought  and 
speech :  Thou  art  a  people  ready  to  listen  to  any  comvsel 
as  to  how  to  buy  to  advantage;  then,  listen  to  my  counsel 
(for  I  am  "  Counsellor,"  Isaiali  9.  6),  "buy  of  me"  {in  whom, 
according  to  Paul's  Epistle  written  to  the  neighbouring 
Colosse,  and  intended  for  the  Laodicean  Church  also, 
562 


Colossians  2.1,3;  i.\&,  are  hidden  all  the  treasures  of  wisdom 
and  knowledge).  "Buy"  does  not  imply  that  we  can,  by 
any  work  or  merit  of  ours,  purchase  God's  free  gift;  nay 
the  very  purchase-money  consists  in  the  renunciation 
of  all  self-righteousness,  such  as  Laodicea  had  {v.  17). 
"  Buy"  at  the  cost  of  thine  own  self-sufficiency  (so  Paul, 
Pliilippians  3.  7,  8);  and  the  giving  up  of  all  tilings,  how- 
ever dear  to  us,  that  would  prevent  our  receiving  Christ's 
salvation  as  a  free  gift,  e.  g.,  self  and  worldly  desires.  Cf. 
Isaiah  55.  1,  "Buy  ,  .  .  without  money  and  price."  gold 
tried  Iw—lit.,  "fired  (and  fresh) /row  the  fire,"  i.  e.,  just 
fresh  from  the  furnace  which  has  proved  its  purity,  and 
retaining  its  bright  gloss.  Sterling  spiritual  wealth,  as 
contrasted  with  its  counterfeit,  in  which  Laodicea  boasted 
itself.  Having  bought  this  gold  she  will  be  no  longer  poor 
(v.  17).  of  me — the  source  of  "  unsearchable  riches"  (Ephe- 
sians  3.8).  Laodicea  was  a  city  of  extensive  money  trans- 
actions. [Cicero.]  mayest  be  rich — Greek,  "...  en- 
riched." white  raiment — "garments."  Laodicea's  wools 
were  famous.  Christ  offers  infinitely  whiter  raiment. 
As  "gold  tried  in  the  fire"  expresses  faith  tested  by  fiery 
trials  ;  so  "  while  raiment,"  Christ's  righteoiisness  imputed 
to  the  believer  in  justification,  and  imparted  in  sanctifi- 
cation.  appear— GreeA;,  "be  manifested,"  viz.,  at  the  last 
day,  when  every  one  without  the  wedding-garment  shall 
be  discovered.  To  strip  one,  is  in  the  East  tlie  image  of 
putting  to  open  shame.  So  also  to  clothe  one  with  fine 
apparel  is  the  image  of  doing  him  honour.  Man  can  dis- 
cover his  shame,  God  alone  can  cover  it,  so  that  his  na- 
kedness shall  not  be  manifested  at  last  (Colossians  3. 10- 
14).  Blessed  is  he  whose  sin  is  so  covered.  The  hypo- 
crite's shame  may  be  manifested  now,  it  must  be  so  at 
last,  anoint  .  .  ,  with  eye-salve— The  oldest  MSS.  read, 
"  (buy  of  me)  eye-salve  (collyrium,  a  roll  of  ointment),  to 
anoint  thine  eyes."  Christ  has  for  Laodicea  an  ointment 
far  more  precious  than  all  the  costly  unguents  of  the 
East.  The  eye  is  here  the  conscience  or  inner  light  of  the 
mind.  According  as  it  is  sound  and  "  single"  {Greek,  hcCp- 
lous,  "simple"),  or  otherwise,  the  man  sees  aright  spirit- 
ually, or  does  not.  The  Holy  Spirit's  unction,  like  the 
ancient  eye-salve's,  first  smarts  with  conviction  of  sin, 
then  heals.  He  opens  our  eyes  first  to  ourselves  in  our 
wretchedness,  then  to  the  Saviour  in  His  preciousness. 
Trench  notices  that  the  most  sunken  churches  of  the 
seven,  viz.,  Sardis  and  Laodicea,  are  the  ones  in  which 
alone  are  specified  no  opponents  from  without,  nor  here- 
sies from  within.  The  Church  owes  much  to  God's  over- 
ruling Providence  which  has  made  so  often  internal  and 
external  foes,  in  spite  of  themselves,  to  promote  His  cause 
by  calling  forth  her  energies  in  contending  for  the  faitli 
once  delivered  to  the  saints.  Peace  is  dearly  bought  at  the 
cost  of  spiritual  stagnation,  wliere  there  is  not  interest 
enough  felt  in  religion  to  contend  about  it  at  all.  19. 
(Job  5. 17;  Proverbs  3.  11, 12;  Hebrews  12.  5,  6.)  So  in  the 
case  of  Manasses  (2  Chronicles  33. 11-13).  As  many— All. 
"He  scourgetli  every  sou  whom  He  receiveth.  And 
Shalt  thou  be  an  exception?  If  excepted  from  suffering 
the  scourge,  tliou  art  excepted  from  the  number  of  the 
sons."  [Augustine.]  Tliis  is  an  encouragement  to  Lao- 
dicea not  to  despair,  but  to  regard  ttie  rebuke  as  a  token 
for  good,  if  she  profit  by  it.  I  lo-vc— Greek,  philo,  the 
love  of  gratuitous  affection,  independent  of  any  grounds 
for  esteem  in  the  object  loved.  But  in  the  case  of  Phila- 
delphia (f.  9),  "I  have  loved  thee"  {Greek,  egapesa)  with 
the  love  oi esteem,  founded  on  tiie  judgment.  Cf.  Note  in 
my  English  Gnomon  of  Bengel,,  John  21.  15-17.  I  rebuke 
— Tlie  "I"  in  the  Greek  stands  first  of  the  sentence 
emphatically.  I  in  my  dealings,  so  altogether  unlike 
man's,  in  the  case  of  all  whoin  I  love,  rebuke.  The  Greek 
elencho  is  the  same  verb  as  in  John  16.8,  "(ttie  Holy 
Ghost)  will  convince  (rebuke  unto  conviction)  the  world 
of  sin."  chasten— "chastise."  The  Greek  paideu,  whicL 
in  classical  Greek  means  to  instruct,  in  the  New  Tes- 
tament means  to  instruct  by  chastisement  (Hebrews  VI, 
5,  6),  David  was  rebuked  unto  conviction,  when  he  cried, 
"I  have  sinned  against  the  Lord:"  the  chastening  fol- 
lowed, when  his  cliild  was  taken  from  him  (2  Samuel 
12. 13,  14).    In  the  Divine  chastening,  the  sinner  at  cue 


Christ  Standeih  .d  the  Door  and  Knocketh. 


REVELATION  IV. 


The  Vinion  of  God^s  Throne  in  Heaven. 


and  the  same  time  winces  under  the  rod  and  learns 
rigliteousness.  l>e  zealous— habitually.  Present  tense 
in  the  Greek,  of  a  life-long  course  of  zeal.  Tlie  opposite  of 
"  luliewarm."  The  Greek  by  alliteration  marlis  this: 
Laodicea  had  not  been  "hot"  (Greek,  zestos),  she  is 
tlierefore  urged  to  "be  zealoas"  (Greek, zelcue) :  both  are 
derived  from  tlie  same  verl),  Greek,  zeo,  to  boil,  repent 
—Greek  aorist:  of  an  act  to  be  once  for  all  done,  and 
done  at  once.  HO.  stand— waiting  in  wonderful  con- 
descension and  long-suffering,  knock — (Song  of  Solo- 
mon 5.  2.)  This  is  a  further  manifestation  of  His  loving 
desire  for  tlie  sinner's  salvation.  He  wlio  is  Himself  "  the 
Door,"  and  who  bids  us  "  knock"  that  it  may  be  "opened 
unto"  us,  is  first  Himself  to  knock  at  the  door  of  our 
hearts.  If  He  did  not  knock  first,  we  sliould  never  come 
to  knock  at  His  door.  Cf.  Song  of  Solomon  5.  4-6,  whicli  is 
plainly  alluded  to  here;  tlie  Spirit  thus  in  Revelation 
sealing  the  canonicity  of  that  mystical  book.  Tlie  spirit- 
ual state  of  the  bride  there,  between  waking  and  sleeping. 
Blow  to  open  the  door  to  her  Divine  lover, answers  to  that 
of  the  lukewarm  Laodicea  here.  "  Love  in  regard  to  men 
emptied  (humbled)  God;  for  He  does  not  remain  in  His 
place  and  call  to  Himself  the  servant  whom  He  loved,  but 
He  comes  down  Himself  to  seek  him,  and  He  wlip  is  all- 
rich  arrives  at  the  lodging  of  the  pauper,  and  with  His 
own  voice  intimates  His  yearning  love,  and  seeks  a  simi- 
lar return,  and  witlidraws  not  wlien  disowned,  and  is  not 
impatient  at  insult,  and  v/lien  persecuted  still  waits  at 
the  doors."  [Nicolaus  Cabasilas  i/i  Trench.]  my  voice 
— Heappeals  to  the  sinner  not  only  with  His  hand  (His 
providences)  knocking,  but  with  His  voice  (His  word  read 
or  heard  ;  or  rather.  His  Spirit  inwardly  applying  to  man's 
spirit  the  lessons  to  be  drawn  from  His  providence  and 
His  word).  If  we  refuse  to  answer  to  His  knocking  at  our 
door  now.  He  will  refuse  to  hear  our  knocking  at  His  door 
hereafter.  In  respect  to  His  second  coming  also.  He  is 
•even  now  at  the  door,  and  we  know  not  liow  soon  He  may 
knock;  therefore  we  should  always  be  ready  to  open  to 
Him  immediately.  If  any  man  Here — for  man  is  not  com- 
pelled by  irresistible  force:  Christ  knocks,  but  does  not 
break  open  tlie  door,  though  the  violent  take  heaven  by 
the  force  of  prayer  (Matthew  11.  12):  whosoever  does  hear, 
does  so  not  of  himself,  but  by  the  drawings  of  God's  grace 
(John  6.  4-1):  repentance  is  Christ's  gift  (Acts  5.  31).  He 
draws,  not  drags.  The  Sun  of  righteousness,  like  the  na- 
tural sun,  the  moment  that  the  door  is  opened,  pours  in 
His  light,  whicli  could  not  previously  find  an  entrance. 
Cf.  Hilary  on  Psalm  118.  89.  I  will  come  in  to  liiin— as 
I  did  to  Zacchcus.  siip  ^vitli  liim,  and  lie  with  me — De- 
lightful reciprocity !  Cf.  "dwelletli  in  me,  and  I  in  Him," 
John  6.  56.  Whereas,  ordinarily,  tlie  admitted  guest  sups 
with  the  admitter.  here  the  Divine  guest  becomes  Him- 
self the  host,  for  He  is  the  bread  of  life,  and  the  Giver  of 
the  marriage  feast.  Here  again  he  alludes  to  the  imagery 
of  the  Song  of  Solomon  4. 16,  where  the  Bride  invites  Him 
to  eat  pleasant  fruits,  even  as  He  had  first  prepared  a  feast 
for  her,  "  His  fruit  was  sweet  to  my  taste."  Cf.  the  same 
interchange,  John  21.  9-13,  the  feast  being  made  up  of  the 
viands  that  Jesus  brought,  and  those  which  the  disciples 
brought.  The  consummation  of  this  blessed  intercommu- 
nion shall  be  at  the  Marriage  Supper  of  the  Lamb,  of 
which  the  Lord's  Supper  is  the  earnest  and  foretaste.  21. 
sit  wltU  me  In  my  Uirone— (Ch.  2.  26,  27 ;  20.  6 ;  Matthew 
19.  28;  20.  23;  John  17.  22,  24;  2  Timothy  2.  12.)  The  same 
whom  Christ  had  just  before  threatened  to  spue  out  of  His 
mouth,  is  now  offered  a  seat  with  Him  on  His  throne  !  "  The 
highest  place  is  within  reach  of  tlie  lowest;  the  faintest 
spark  of  grace  may  be  fanned  into  the  mightiest  flame  of 
love."  [Trench.]  even  as  I  also— Two  thrones  are  here 
mentioned,  (1.)  His  Father's,  upon  which  He  now  sits,  and 
has  sat  since  His  ascension,  after  His  victory  over  death, 
sin,  the  world;  upon  this  none  can  sit  save  God,  and  the 
God-man  Christ  Jesus,  for  it  is  the  incommunicable 
prerogative  of  God  alone;  (2.)  the  throne  which  shall 
be  peculiarly  Tlis  as  the  once  humbled  and  then  glo- 
rified Swx  of  man,  to  be  set  up  over  the  whole  earth  (here- 
tofore usurped  by  Satan)  at  His  coming  again  ;  in  this  the 
vicCoriout  saints  shall  share  (l Corinthians  6.2).  The  trans* 


figured  elect  Church  shall  with  Christ  judge  and  rcMga 
over  the  nations  ill  the  flesh,  and  Israel  the  foremost  of 
them  ;  ministering  blessings  to  them  as  angels  were  the 
Lord's  mediators  of  blessing  and  administrators  of  His 
government  in  setting  up  His  throne  in  Israel  at  Sinai. 
This  privilege  of  our  high  calling  belongs  exclusively  to 
the  present  time  whilst  Satan  reigns,  when  alone  there  is 
scope  for  conflict  and  for  victory  (2  Timothy  2. 11, 12).  When 
Satan  shall  be  bound  (ch.  20.  4)  there  shall  be  no  longer 
scope  for  it,  for  all  on  earth  shall  know  the  Lord  Iroiu  the 
least  to  the  greatest.  This,  the  grandest  and  crowning 
promise,  is  placed  at  the  end  of  all  the  seven  addresses,  to 
gather  all  in  one.  It  also  forms  the  link  to  tlie  next  part 
of  the  book,  wliere  the  Lamb  is  introduced  seated  on  His 
Father's  throne  (ch.  4.  2,  3;  5.  5,  6).  The  Eastern  throne  is 
broader  than  ours,  admitting  others  besides  him  who,  as 
chief,  occupies  the  centre.  Trench  notices.  The  order  of 
the  promises  in  the  seven  epistles  corresponds  to  that  of 
the  unfolding  of  the  kingdom  of  God  from  its  first  begin- 
nings on  eartli  to  its  consummation  in  heaven.  To  the 
faitliful  at  Ephesus,  (1.)  the  tree  of  life  in  the  Paradise  of  God 
is  promised  (ch.  2.  7),  answering  to  Genesis  2.  (2.)  Sin 
entered  the  world  and  death  by  sin  ;  but  to  tlie  faithful  at 
Smyrna  it  is  promised,  they  sJiall  not  be  hurt  by  the  second 
death  (ch.  2.  11).  The  promise  of  tlie  hidden  manna  (ch.  2. 
17)  to  Pergamos  (3.)  brings  us  to  the  Mosaic  period,  the 
Church  in  the  wilderness.  (4.)  That  to  Thyatira,  viz., 
triumph  over  the  nations  (ch.  2,  26,  27),  forms  the  consum- 
mation of  the  kingdom  in  prophetic  type,  the  period  of 
David  and  Solomon  characterized  by  this  power  of  the  na- 
tions. Here  tliere  is  a  division,  the  seven  falling  into  two 
groups, /our  and  three,  as  often,  e.  £?.,  the  Lord's  Prayer, 
three  and  four.  The  scenery  of  the  last  three  passes  from, 
earth  to  heaven,  the  Church  coutemplated  as  triumphant, 
witli  its  steps  from  glory  to  glory.  (5.)  Clirist  promises  to 
the  believer  of  Sardis  not  to  blot  out  his  name  out  of  the 
book  of  life,  but  to  confess  him  before  His  Father  and  tlie 
angels  at  tlie  judgment  day,  and  clothe  him  with  a  glori- 
fied body  of  dazzling  whiteness  (v.  4,  5).  To  the  faithful  at 
Philadelphia  (6.)  Clirist  promises  they  shall  be  citizens  of 
the  new  Jerusalem,  fixed  as  immovable  pillars  there, 
wiiere  city  and  temple  are  one  (v.  12);  here  not  only  indi- 
vidual salvation  is  promised  to  the  believer,  as  in  the  case 
of  Sardis,  but  also  privileges  in  the  blessed  communion 
"of  the  Church  triumphant.  (7.)  Lastly,  to  the  laithful  of 
Laodicea  is  given  the  crowning  promise,  not  only  the  two 
former  blessings,  but  a  seat  with  Christ  on  His  throne, 
even  as  He  has  sat  with  His  Father  on  His  Father's 
throne  {v.  21). 

CHAPTER    IV. 

Ver.  l-U.  Vision  OF  God's  Throne  in  Heaven;  The 
Four  anb  Twenty  Elders;  The  Four  Living  Crea- 
tures. Here  begins  tlie  Revelation  proper ;  and  first,  chs, 
4.  and  5.  set  before  us  the  heavenly  scenery  of  the  succeed- 
ing visions,  and  God  on  His  throne,  as  the  covenant  God 
of  His  Church,  the  Revealer  of  them  to  His  apostle  through 
Jesus  Christ.  The  first  great  portion  comprises  the  open- 
ing of  the  seals  and  the  sounding  of  the  trumpets  (chs.  4. 
to  11).  As  the  communication  respecting  the  seven 
churches  opened  with  a  suitable  vision  of  the  Lord  Jesus 
as  Head  of  the  Church,  so  the  second  part  opens  with  a 
vision  suitable  to  the  matter  to  be  revealed.  The  scene  is 
changed  from  earth  to  heaven.  1.  After  tlila— Greek, 
"After  these  things,"  marking  the  opening  of  the  next 
vision  in  the  succession.  Here  is  the  transition  fi'oin 
"the  things  which  are"  (ch.  1.  19),  the  existing  state  of 
the  seven  churches,  as  a  type  of  the  Church  in  general, 
in  John's  time,  to  "the  things  which  shall  be  here- 
after,^'  viz.,  in  relation  to  the  time  when  John  wrote. 
I  looked— rather  as  Greek,  "I  saw"  in  vision;  not  as 
English  Version  means,  I  directed  my  look  that  way. 
was — Omit,  as  not  being  in  the  Greek,  opened— " stand- 
ing open;"  not  as  though  John  saw  it  iu  the  act  of 
being  opened.  Cf.  Ezekiel  1.  1;  Matthew  3.  16;  Acts 
7.  56;  10. 11.  But  in  those  visions  the  heavens  opened,  dis- 
closing the  visions  to  those  below  on  earth.  Wliereag 
here,  heaven,  the  temple  of  God,  remains  closed  to  thoso 

563 


The  Four  and  Twenty  Elders. 


REVELATION  IV. 


The  Four  Beasts  Full  0/  Eyu 


on  earth,  but  John  is  transported  in  vision  through  an 
open  door  up  into  heaven,  whence  he  can  see  things  pass- 
ing on  earth  or  in  heaven,  according  as  the  scenes  of  the 
several  visions  require,    tlie  first  voice  wlilcli  I  heard— 

the  voice  which  I  heard  at  first,  viz.,  in  ch.  1.10;  the  former 
voice,   was  as  It  -were— Omit  teas,  it  not  being  in  the  Greek. 
"Behold"  governs  in  sense  both  "a  door,"  Ac,  and  "  the 
first  voice  which,"  &c.     Come  up  liither— through  the 
"open    door."     be  — come   to    pass,     hereafter— CreeA-, 
"after  these  things:"  after  the  present  time  (ch.  1. 19). 
a.  And— Omitted  in  the  two  oldest  MSS.,  Vulgate,  Syriae. 
I  -was— Greek,  "I  became  in  tlie  Spirit"  (I\^ote,  ch.  1.  10):  I 
was  completely  rapt  in  vision  into  the  heavenly  world. 
•«vas  set— not  was  placed,  but  was"  situated,  lit.,  lay.    one 
sat  on  the  throne— the  Eternal  Father  :  the  Creator  (v. 
11):  also  cf.  V.  8  with  ch.  1.  4,  where  also  the  Father  is  de- 
signated "Whicli  is,  and  was,  and  is  to  come."    When 
the  Son,  "  the  Lamb,"  is  introduced,  ch.  5.  5-9,  a  7ieiv  song 
is  sung  which  distinguishes  the  Sitter  on  the  throne  from 
the  Lamb,  ''Thou  hast  redeemed   us  to   God,"  and  v.  13, 
"Unto  Him  that  sittetli  upon  the  throne,  and  unto  the 
Lamb."  So  also  in  ch.  5.  7,  as  in  Daniel  7. 13,  tlie  Son  of  man 
brought  before  the  Ancient  of  days  is  distinguished  from 
Him.  The  Father  in  essence  is  invisible,  but  in  Scripture 
at  times  is  represented  as  assuming  a  visible  form.    3. 
was— Omitted  in  the  two  oldest  MSS.,  but  supported  by 
Vulgate  and  Coptic,    to  look  wiww— Greek,  "  in  sight,"  or 
"appearance."    jasper— From  ch.  21. 11,  where  it  is  called 
most  precious,  which  the  jasper  was  not,  Ebrard  infers  it 
was  a  diamond.    Ordinarily,  the  jasper  is  a  stone  of  vari- 
ous wavy  colours,  somewhat  transparent:  in  ch.  21. 11  it 
represents  watery  crystalline  brightness.    The  sardine, 
our  cornelian,  or  else  a  fiery  red.    As  tlie  watery  bright- 
ness represents  God's  holiness,  so  the  fiery  red  His  justice 
executing  fiery  wrath.  Tlie  same  union  of  white  or  watery 
brightness  and  fiery  redness  appears   in  ch.  1.14;   10.1; 
Ezekiel  1.  4  ;  8.  2;  Daniel  7.  9.  rainbow  round  about  the 
throne— forming  a  complete  circle  (type  of  God's  perfec- 
tion and  eternity :  not  a  half  circle  as  the  earthly  rain- 
bow)  surrounding   the   tlirone   vertically.     Its   various 
colours,  which  combined  form  one  pure  solar  ray,  sym- 
bolize the  varied  aspects  of  God's  providential  dealings 
uniting  in  one  harmonious  whole.     Here,  however,  tlie 
predominating  colour   among  tlie  prismatic  colours  is 
green,  the  most  refreshing  of  colours  to  look  upon,  and 
so  sj'mbolizing  God's  consolatory  promises  in  Christ  to 
His  people  amidst  judgments  on  His  foes.    Moreover, 
the  rainbow  was  the  appointed  token  of  God's  covenant 
with  all  flesh,  and  His  people  in  particular.    Hereby  God 
in  type  renewed  to  man  the  grant  originally  made  to  the 
first  Adam.    The  antitype  will  be  the  "  new  lieavens  and 
the  new  earth"  restored  to  redeemed  man,  just  as  the 
earth,  after  the  destruction  by  the  flood,  was  restored  to 
Noah.    As  the  rainbow  was  first  reflected  on  tlie  waters 
of  the  world's  ruin,  and  continues  to  be  seen  only  when  a 
cloud  is  brought  over  tlie  earth,  so  another  deluge,  viz., 
of  fire,  shall  precede  the  neAV  heavens  and  earth  :   the 
Lord,  as  here,  on  his  throne,  wlience  {v.  5)  proceed  "  liglit- 
nings  and  thunderings,"  shall  issue  tlie  commission  to 
rid  the  earth  of  its  oppressors;   but  then,  amidst  judg- 
ment, wlien  otlier  men's  hearts  fail  them  for  fear,  the  be- 
liever shall  be  reassured  by  the  rainbow,  the  covenant 
token,  round  the  throne  (cf.  De  Burgu,  Rev.).    The  heav- 
enly bow  speaks  of  the  shipwreck  of  the  world  through 
sin :  it  speaks  also  of  calm  and  sunshine  after  the  storm. 
The  cloud  is  tlie  regular  token  of  God's  and  Christ's  pres- 
ence, e.g.,  in  tlie  tabernacle  iioliest   place;    on  Mount 
Sinai  at  tlie  giving  of  the  law;  at  the  ascension  (Acts  1. 
9);  at  His  coming  again  (ch.  4.  7).    4.  seats— rather  as  the 
Greek  is  translated  in  this  very  verse,  "  thrones,"  of  course 
lower  and  smaller  than  the  grand  central  tlirone.    So  ch. 
16.  10,  "tlie  seat  (rather  throne)  of  the  beast,"  in  liellish 
parody  of  God's  throne,    fonr  and  t^venty  elders — Greek, 
"the  four  and  twenty  (or  as  one  oldest  MS., '  twenty-four') 
elders  :"  tlie  well-known  elders.  [Alfoed.]    But  Tregel- 
LKS  translates,  "Upon  the  twenty-four  thrones  (J  saw : 
omitted  in  two  oldest  MSS.)  elders  sitting:"   which  is 
more  probable,  as  tlie  twenty-four  elders  were  not  nien- 
564 


tioned  before,  whereas  the  twenty-four  thrones  were.    They 
are  not  angels,  for  they  have  luTiite  robes  and  crowns  of 
victory,  implying  a  confiict  and  endurance,  "Thou  hasl 
redeemed  us":  they  represent  the  Heads  of  the  Old  and 
New  Testament  churclies  respectively,  the  Twelve  Patrl  • 
archs  (cf.  ch.  7.  5-8,  not  in  their  personal,  but  in  their  rep- 
resentative character),  and  Twelve  Apostles.    So  in  ch.  15. 
3,  "  the  song  of  Moses,  and  of  the  Lamb,'"  the  double  con- 
stituents of  the  Church  are  implied,  the  Old  Testament 
and  the  New  Testament.    "Elders"  is  the  very  term  for 
the  ministry  both  of  the  Old  and  New  Testament,  the  Jew- 
ish and  the  catholic  Gentile  Church.    The  tabernacle  was 
a  "pattern"  of  the  heavenly  antitype;  the  holy  place,  a 
figure  of  HEAVEN  ITSELF.    Tlius  Jehovah's  throne  is  rep- 
resented by  the  mercy-seat  in  tlie  holiest,  the  Shekiuah 
cloud  over  it.     "The   seven   lamps    of  fire    before    the 
throne"  (v.  5)  are  antitypical  to  the  seven-branched  can- 
dlestick also  in  the  holiest,  emblem  of  the  manifold  Spirit 
of  God  :  "  the  sea  of  glass"  {v.  6)  corresponds  to  the  molten 
sea  before  the  sanctuary,  wherein    the   priests  washed 
themselves  before  entering  on  their  holy  service ;  so  in- 
troduced here  in  connection  witli  the  redeemed  "  priests 
unto  God"  (cf.  Note,  ch.l5. 2).  The  "four  living  creatures" 
(v.  6,  7)  answer  to  the  cherubim  over  the  mercy-seat.    So 
the  twenty-four  throned  and  crowned  elders  are  typified 
by  the  twenty-four  chiefs  of  the  twenty-four  courses  of 
priests,  "  Govei-nors  of  the  sanctuary,  and  governors  of 
God"  (1  Chronicles  24.  5;  2.5).    5.  proceeded— GVeeA;,  "pro- 
ceed."    thunderings  and  voices— The  two  oldest  MSS. 
transpose,  "voices  and  thunderings."    Cf.  at  the  giving 
of  the  law  on  Sinai,  Exodus  19. 16.    "The  thunderings  ex- 
press God's  threats  against  the  ungodly:  there  are  voices 
in  the  thunders  (ch.  10.  3),  i.  e.,  not  only  does  He  threaten 
generally,  but  also  i)redicts  special  judgments."    [Gro- 
TiTJS.]    seven  lamps  .  .  .  seven  Spirits— The  Holy  Spirit 
in  His  sevenfold  operation,  as  the  light-and-life  Giver  (cf.  _ 
ch.  5.  6,  seven  eyes  .  .  .  the  seven  Spirits  of  God;  1.  4  ;  21.  28; ' 
Psalm  119. 105)  and  fiery  purifier  of  the  godly,  and  con- 
sumer of  the  ungodly  (Matthew  3.  11).     6.  Two   oldest 
MSS.,  A,  B,  Vulgate,  Coptic,  and  Syriac,  read,  "As  it  were 
a  sea  of  glass."    like  .  .  .  crystal— not  imperfectly  trans- 
parent as  the  ancient  common  glass,  but  like  rock  crystal. 
Contrast  the  turbid  "many  waters"  on  which  the  harlot 
"  sitteth"  (ch.  17).    Cf.  Job  37. 18,  "  the  sky ...  as  a  molten 
looking-glass."    Thus,  primarily,  the  pure  ether  which 
separates  God's  throne  from  St.  Jolin,  and  from  all  things 
before  it,  may  be  meant,  symbolizing  tlie  "purity,  calm- 
ness, and  majesty  of  God's  I'ule.'"  [Alford.]    But  see  tlie 
analogue  in  the  temple,  the  molten  sea  before  tlie  sanc- 
tuary (iVoie,  v.  4,  above).    Tliere  is  in  this  sea  depth  and 
transparency,  but  not  the  fluidity  and  instability  of  the 
natural  sea  (cf.  ch.  21.  1).    It  stands  solid,  calm,  and  clear. 
GoA's  judgments  are  called  "a  great  deep"  (Psalm  36.  6). 
In  ch.  15.  2  it  is  a  "  sea  of  glass  mingled  witli  fire."    Thus 
there  is  symbolized  here  the  purificatory   baptism    of 
water  and  the  Spirit  of  all  who  are  made  "kings  and 
priests  unto  God."    In  ch.  15.  2  the  baptism  with  the 
fire   of    trial    is    meant.     Through    botli   all    the   king- 
priests  have  to  pass  in  coming  to  God:  His  judgments, 
which  overwhelm  the  ungodly,  they  stand  firmly  upon, 
as  on  a  solid  sea  of  glass;   able  like  Christ  to  walk  on 
the  sea,  as  though    it   were  solid,      round   about   the 
throne— one  in  tlie  midst  of  each  side  of  the  throne,  four 
beasts— The  Greek  for  "beasts,"  ch.  13. 1,  11,  is  diflerent, 
therion,  tlie  symbol  for  the  carnal  man  by  opposition  to 
God  losing  his  true  glory,  as  lord,under  Him,of  the  lower 
creatures,  and  degraded  to  the  level  of  the  beast.    Here  it 
is  200)1,  "living  creatures :"  not  beasts.   7.  calf— "a  steer." 
[Alford.]    The  LXX.  often  use  the  Greek  term  here  for 
an  ox  (Exodus  22.  1 ;  29.  10,  Ac),     as  a  man— The  oldest 
MSS.  have  "as  of  a  man."    8.  about  tkim— Greek,  "round 
about  him."    Alforb  connects  tliis  with  the  following 
sentence:  "All  round  and  within  (their  wings)  they  are 
(so  two  oldest.MSS.,  A,  B,  and  Vulgate  read)  full  of  eyes." 
St.  John's  object  is  to  show  that  the  six  wings  in  eacli  did 
not  interfere  witli  that  wliicli  he  had  before  declared,  viz., 
that  they  were  "full  of  eyes  before  and  behind."    Tlie 
eyes  were  round  the  outside  of  each  wing,  and  up  the  i»»- 


Tic  Four  Beasis  give  Glory  to  God  AlmigUy.    REVELATION   V.    The  Elders  Worship  Him  that  Sat  on  the  Throne. 


tide  of  each  when  half  expanded,  and  of  the  part  of  body 
in  that  inward  recess,  rest  not— lit.,  "have  no  rest." 
How  awfully  different  the  reason  why  the  worshippers 
of  the  beast  "have  no  rest  day  nor  night,"  viz.,  "their 
torment  for  ever  and  ever!"  Holy,  lioly,  holy— The 
"tris-hagion"  of  the  Greek  liturgies.  In  Isaiah  6.3,  as 
here,  it  occurs;  also  Psalm  99.  3,  5,  9,  where  He  is  praised 
as  "holy,"  (1.)  on  account  of  His  majesty  (v.  1)  about  to 
display  itself,  (2.)  His  justice  (v.  4)  already  displaying  it- 
self, (3.)  His  mercy  (v.  GS)  which  displayed  itself  in  times 
past.  So  here  "Holy,"  as  He  "who  was:"  "Holy,"  as  He 
"  who  is :"  "  Holy,"  as  He  "  who  is  to  come."  He  showed 
Himself  an  object  of  holy  worship  in  the  past  creation  of 
all  things:  more  fully  He  shows  Himself  so  in  governing 
all  things:  He  will,  in  the  highest  degree,  show  Himself 
so  in  the  consummation  of  all  tilings.  "Of  (from)  Him, 
through  Him,  and  to  Him,  are  all  things:  to  whom  be 
glory  for  ever.  Amen."  In  Isaiah  6.  3  there  is  added, 
"the  whole  earth  is  full  of  His  glory."  But  in  Revela- 
tion this  is  deferred  until  the  glory  of  the  Lord  fills  the 
earth,  His  enemies  baring  been  destroyed.  [Bengel.] 
Aliniglity— Answering  to  "Lord  of  hosts"  (Sabaoth), 
Isaiah  6.  3.  The  cherubim  here  have  six  wings,  like  the 
seraphim  in  Isaiah  6.;  whereas  the  cherubim  in  Ezekiel 
1.  6  had  four  wings  each.  They  are  called  by  the  same 
name,  "  living  creatures."  But  whereas  in  Ezekiel  each 
living  creature  has  all  four  faces,  here  the  four  belong 
severally  one  to  each.  See  my  Note,  Ezekiel  1.  6.  The 
four  living  creatures  answer  by  contrast  to  the  four  world- 
powers  represented  by  four  beasts.  The  Fathers  identified 
them  with  the  four  Gospels,  Matthew  the  lion,  Mark  the 
ox,  Luke  the  man,  John  the  eagle:  these  symbols,  thus 
viewed,  express  not  the  personal  character  of  tlie  Evan- 
gelists, but  the  manifold  aspect  of  Christ  in  relation  to 
the  world  {/our  being  the  number  significant  of  world- 
wide extension,  e.  g.,  the  tour  quarters  of  the  world)  pre- 
sented by  them  severally:  the  lion  expressing  royalty,  as 
Matthew  gives  prominence  to  this  feature  of  Clirist;  the 
ox,  laborious  endurance,  Christ's  prominent  cliaracteristic 
in  Mark;  man,  brothei-ly  synvpaihy  with  the  whole  race 
of  man,  Christ's  prominent  feature  in  Luke;  the  eagle, 
soaring  majesty,  prominent  in  John's  description  of  Christ 
as  the  Divine  Word.  But  here  the  context  best  suits  the 
view  which  regards  the  four  living  creatures  as  represent- 
ing the  redeemed  etec^ton-C/iurcA  in  its  relation  of  minis- 
tering king-priests  to  God,  and  ministers  of  blessing  to 
the  redeemed  earth,  and  the  nations  on  it,  and  the  animal 
creation,  in  which  man  stands  at  the  head  of  all,  the  lion 
at  the  head  of  wild  beasts,  the  ox  at  the  head  of  tame 
beasts,  tJie  eagle  at  the  head  of  birds  and  of  the  creatures 
of  tlie  waters.  Cf.  ch.  5.  8-10,  "Thou  hast  redeemed  us  by 
thy  blood  out  of  every  kindred,  ...  and  hast  made  us  unto 
our  God  kings  and  priests:  and  we  shall  reign  on  the  eartJi;" 
and  ch.  20.  4,  the  partakers  with  Clirist  of  tlie  first  resui'- 
rection,  who  conjointly  with  Him  reigji  over  the  re- 
deemed nations  that  are  in  the  flesh.  Cf.  as  to  the  happy 
and  willing  subjection  of  the  lower  animal  world,  Isaiah 
11.6-8;  65.2.5;  Ezekiel  34.25;  Hosea  2.18.  Jewish  tradi- 
tion says,  the  "four  standards"  under  which  Israel  en- 
camped in  the  wilderness,  to  the  east,  Judah,  to  the  north, 
Dan,  to  the  west,  Ephraim,  to  the  south,  Keuben,  were 
respectively  a  lion,  an  eagle,  an  ox,  and  a  7nan,  whilst  in 
the  midst  was  the  tabernacle  containing  the  Shekinah 
symbol  of  the  Divine  presence.  Thus  we  have  "  the  pic- 
ture of  that  blessed  period  when— the  earth  having  been 
fitted  for  being  the  kingdom  of  the  Father— the  court  of 
heaven  will  be  transferred  to  earth,  and  the  'tabernacle 
of  God  shall  be  with  men'  (ch.  21.  3),  and  the  whole  world 
will  be  subject  to  a  never-ending  theocracy"  (cf.  De 
BuKGH,  Hev.).  The  point  of  union  between  the  two  views 
given  above  is,  Christ  Is  the  perfect  realization  of  the 
ideal  of  man:  Christ  is  presented  in  His  fourfold  aspect 
in  the  four  Gospels  respectively.  The  redeemed  election- 
Church  similarly,  when  in  and  through  Christ  (with 
whom  she  shall  reign)  she  realizes  the  ideal  of  man, 
shall  combine  in  herself  human  perfections  having  a 
fourfold  aspect-  (1.)  kingly  righteousness  with  hatred  of 
evil  and  judicial  equity,  answering  to  the  "lion;"  (2.) 


laborious  diligence  in  every  duty,  the  "ox;"  (3.)  human 
sympathy,  the  "man;"  (4.)  the  contemplation  of  heav- 
enly truth,  the  "eagle."  As  the  high-soaring  intelligence, 
the  eagle,  forms  the  contrasted  complement  to  practical 
labour,  the  ox  bound  to  the  soil;  so  holy  judicial  ven- 
geance against  evil,  the  lion  springing  suddenly  and  ter- 
ribly on  the  doomed,  forms  the  contrasted  complement 
to  human  sympathy,  the  man.  In  Isaiah  6.  2  we  read, 
"Each  had  six  wings:  with  twain  he  covered  his  face  [iu 
reverence,  as  not  presuming  to  lift  up  his  face  to  God], 
with  twain  he  covered  his  feet  [in  humility,  as  not  wor- 
thy to  stand  in  God's  holy  presence],  and  with  twain  he 
did  fly  [in  obedient  readiness  to  do  instantly  God's  com- 
mandj."  9-11.  The  ground  of  praise  here  is  God's  eternity, 
and  God's  power  and  glory  manifested  in  the  creation  of 
all  things  for  His  pleasure.  Creation  is  the  foundation 
of  all  God's  other  acts  of  power,  wisdom,  and  love,  and 
therefore  forms  the  first  theme  of  His  creatures'  thanks- 
givings. The  four  living  creatures  take  the  lead  of  tho 
twenty-four  elders,  both  in  this  anthem,  and  in  that  7iew 
song  which  follows  on  the  ground  of  their  redemption 
(ch.  5.  8-10).  9.  wlieii— i.  e.,  whensoever:  as  often  as.  A 
simultaneous  giving  of  glory  on  the  part  of  the  beasts, 
and  on  the  part  of  the  elders,  give— "shall  give"  in  one 
oldest  MS.  for  ever  and  ever— GVee/c,  "  unto  the  ages  of 
the  ages."  10.  fall  — immediately.  Greek,  "shall  fall 
down:"  implying  that  this  ascription  of  praise  shall  be 
repeated  onward  to  eternity.  So  also  "Shall  worship 
.  .  .  shall  cast  tlieir  crowns,"  viz.,  in  acknowledgment 
that  all  the  merit  of  their  crowns  (not  kingly  diadems,  but 
the  crowns  of  conquerors)  is  due  to  Him.  11.  O  I^orcl— 
The  two  oldest  MSS.,  A,  B,  Vulgate,  and  Syriac,  add,  "And 
our  God."  "Our"  by  virtue  of  creation,  and  especially 
redemption.  One  oldest  MS.,  B,  and  Syriac,  insert  "the 
Holy  One."  But  another,  A,  Vulgate,  and  Coptic,  omit 
this,  as  English  Version  does,  glory,  &c.—"tfie  glory— the 
honour— the  power."  tUou— Emphatical  in  the  Greek: 
"It  is  THOU  who  didst  create."  all  tiiing»— Greek,  "  the 
all  things:"  the  universe,  for— Greek,  "on  account  of:" 
"for  the  sake  of  thy  pleasure,"  or  "  will."  English  Version 
is  good  Greek.  Thougli  the  context  better  suits,  it  was  be- 
cause of  thy  will,  that  "  they  were"  (so  one  oldest  MS.,  A, 
Vulgate,  Syriac,  and  Coptic  read,  instead  of  English  Ver- 
sion "are:"  another  oldest  MS.,  B,  reads,  "They  were  not, 
and  were  created,"  were  created  out  of  nothing),  i.  e., 
were  existing,  as  contrasted  with  their  previous  non-ex- 
istence. With  God  to  will  is  to  effect:  to  determine  is  to 
perform.  So  in  Genesis  I.  3,  "Let  there  be  light,  and 
there  was  light:"  in  Hebrew  an  expressive  tautology,  the 
same  word  and  tense  and  letters  being  used  for  "let 
there  be,"  and  "there  was,"  mai-king  the  simultaneity 
and  identity  of  the  will  and  the  effect.  D.  Longinus,  on 
the  Sublime,  sec.  9,  a  heathen,  praises  this  description  of 
God's  power  by  "the  lawgiver  of  the  Jews,  no  ordinary 
man,"  as  one  worthy  of  the  theme.  ■»vere  created- by 
Thy  definite  act  of  creation  at  a  definite  time. 

CHAPTER   V. 

Ver.  1-14.  The  Book  with  Seven  Seals  :  None  Worthy 
TO  Open  it  but  the  Lamb:  He  Takes  it  amidst  the 
Praises  of  the  Redeemed,  and  of  the  whole  Heav- 
enly Host.  1.  U\— Greek,  "(lying)  upon  the  right  hand," 
&c.  His  right  hand  was  open,  and  on  it  lay  the  book. 
On  God's  part  there  was  no  withholding  of  His  future 
purposes  as  contained  in  the  book:  the  only  obstacle  to 
unsealing  it  is  stated  v.  3.  [Alford.]  boolt— rather,  as 
accords  vrith  the  ancient  form  of  books,  and  with  the 
writing  on  the  backside,  "a  roll."  The  writing  on  the  back 
Implies  fulness  and  completeness,  so  that  nothing  more 
needs  to  be  added  (ch.  22.  IS).  The  roll,  or  book,  appears 
from  the  context  to  be  "  the  title-deed  of  mail's  inheritance''' 
[De  Burgh]  redeemed  by  Christ,  and  contains  the  succes- 
sive steps  by  which  He  shall  recover  it  from  its  usurper, 
and  obtain  actual  possession  of  the  kingdom  already 
"  purchased "  for  Himself  and  His  elect  saints.  How- 
ever, no  portion  of  the  roll  is  said  to  be  unfolded  and  read; 
but  simply  the  seals  are  successively  opened,  giving  final 

565 


The  Book  Sealed  vdth  Seven  Seals, 


EEVELATION  V. 


which  only  the  Lamb  is  Worthy  to  Open, 


access  to  its  contents  being  read  as  a  perfect  wliole,  wliicli 
shall  not  be  until  the  events  symbolized  by  the  seals  shall 
have  been  past,  when  Ephesians  3.  10  shall  receive  its 
complete  accomplishment,  and  the  Lamb  shall  reveal  God's 
providental  plans  in  redemption  in  all  their  manifold 
beauties.  Thus  the  opening  of  the  seals  will  mean  the 
successive  steps  by  which  God  in  Christ  clears  the  way 
for  the  final  opening  and  reading  of  the  book  at  the  visible 
setting  up  of  the  kingdom  of  Christ.  Cf.,  at  the  grand 
consummation,  ch.  20. 12,  "Another  book  was  opened  .  .  . 
the  book  of  life ;  "  22. 19.  None  is  worthy  to  do  so  save  the 
Lamb,  for  He  alone  as  such  has  redeemed  man's  forfeited 
inheritance,  of  which  the  book  is  the  title-deed.  The  ques- 
tion {v.  2)  is  not  (as  commonly  supposed).  Who  should  re- 
veal the  destinies  of  the  Church  (for  this  any  inspired 
prophet  would  be  competent  to  do)?  but.  Who  has  the 
"WORTH  to  give  man  a  new  title  to  his  lost  inheritance  f  [De 
BUKGH.]  sealed  .  .  .  seven  seals — Greek,  "sealed  up,"  or 
"firmly  sealed,"  &c.  The  number  seven  (divided  into  four, 
the  world-wide  number,  and  three,  the  Divine)  abounds 
In  Revelation,  and  expresses  completeness.  Thus,  the  seven 
seals,  representing  all  power  given  to  the  Lamb ;  the  seven 
trumpets,  by  which  the  world-kingdoms  are  shaken  and 
overthrown,  and  the  Lamb's  kingdom  ushered  in;  and 
the  seven  vials,  by  which  the  beast's  kingdom  is  destroyed, 
a.  strong- -(Psalm  103.20.)  His  voice  penetrated  heaven, 
earth,  and  Hades  (ch.  10.  1-3).  a.  no  man— Greek,  "no 
one."  Not  merely  no  man,  but  also  no  one  of  any  order  of 
beings.  In  eartli — Greek,  "  upon  the  earth."  wnder  the 
eartli — viz.,  in  Hades.  looU  tliereon — to  look  upon  the 
contents,  so  as  to  read  them.  4.  and  to  read— Inserted  in 
English  Venion  Greek  text  without  good  authority.  One 
oldest  MS.,  Origen,  Cyprian,  and  Hilary,  omit  the 
clause.  To  read  would  be  awkward  standing  between  "  to 
open  the  book"  and  "to  look  thereon."  St.  John  having 
been  promised  a  revelation  of  "tilings  which  must  be 
hereafter,'  weeps  uovf  at  his  earnest  desire  being  appar- 
ently frustrated.  He  is  a  pattern  to  us  to  imitate,  as  an 
eager  and  teachable  learner  of  the  Apocalypse.  5.  one 
of— Greek,  '>ne  from  among."  The  "elder"  meant  is,  ac- 
cording to  some  (in  Lyra),  Matthew.  With  this  accords 
the  description  here  given  of  Christ,  "tlie  Lion,  wliicli  is 
(so  the  Greek)  of  tlie  tribe  of  Juda,  the  root  of  David ;" 
the  royal,  David-descended,  lion-aspect  of  Christ  being 
that  prominent  in  Matthew,  whence  the  lion  among  the 
fourfold  cherubim  is  commonly  assigned  to  him.  Ger- 
hard in  Bengel,  thought  Jacob  to  be  meant,  being,  doubt- 
less, one  of  tliose  who  rose  with  Christ  and  ascended  to 
heaven  (Matthew  27.  52,  53).  The  elders  in  lieaven  round 
God's  tlirone  know  better  than  John,  still  in  the  flesli,  the 
far-reaching  power  of  Clirist.  Root  of  David — (Isaiali  11. 
1,10.)  Not  merely  "a  sucker  come  up  from  David's  ancient 
root"  (as  Alford  limits  it),  but  also  including  the  idea  of 
His  being  Himself  the  root  and  origin  of  David :  cf.  these 
two  truths  brought  togethei-,  Mattlrew  22.  42-45.  Hence 
He  is  called  not  merely  Son  of  David,  but  also  David.  He 
is  at  once  "  the  branch"  of  David,  and  "  tlie  root"  of  David, 
David's  Son  and  David's  Lord,  the  Lamb  slain  and  tliere- 
fore  the  Lion  of  Juda :  about  to  reign  over  Israel,  and 
thence  over  the  wliole  earth,  prevailed— Greefc,  "con- 
quered:" absolutelj',  as  elsewhere  (ch.  3.  21):  gained  the 
victory :  His  past  victory  over  all  the  powers  of  darkness 
entitles  Him  now  to  open  tlie  book,  to  open— i.  e.,  so  as  to 
open,&o.  One  oldest  MS.,  B,  reads,  "He  that  openeth," 
i.  e.,  whose  office  it  is  to  open,  but  tlie  weight  of  oldest 
authorities  is  witli  English  Version  reading,  viz..  A,  Vul- 
gate, Coptic,  and  Origen.  G.  I  belield,  and,  lo— One  oldest 
MS.,  A,  omits  "and,  lo."  Another,  B,  Cyprian,  &c.,  sup- 
port, "and,  lo,"  but  omit,  "and  I  beheld."  in  tlie  midst 
of  tlie  tlirone— t.  e.,  not  on  the  throne  (cf.  v.  7),  but  in  the 
midst  of  the  company  (ch.  4.  4)  which  was  "round  about 
the  throne."  lua.n\\i— Greek,  arnion;  always  found  in  Rev- 
elation exclusively,  except  in  John  21.  15  alone:  it  ex- 
presses endearment,  viz.,  the  endearing  relation  in  which 
Christ  now  stands  to  us,  as  the  consequence  of  His  pre- 
vious relation  as  tiie  sacrificial  Lamb.  So  also  our  rela- 
tion to  Him:  He  the  precious  Lamb,  we  His  dear  lambs, 
one  with  Him.  Bengel  thinks  there  is  in  Greek  arnion 
566 


the  idea  of  taking  the  lead  of  the  flock.  Another  object  of 
the  form  Greek  arnion,  the  Lamb,  is  to  put  Him  in  the 
more  marked  contrast  to  Greek  therion,  the  Beast.  Else- 
where Greek  amnos  is  found,  applying  to  Him  as  the  pas- 
chal, sacrificial  Lamb  (Isaiah  53.  7,  LXX. ;  John  1.29,36; 
Acts  8.  32 ;  1  Peter  1.  19).  as  it  liad  been  slain— bearing 
marks  of  His  past  death-wounds.  He  was  standing, 
though  bearing  the  marks  of  one  slain.  In  the  midst  of 
heavenly  glory  Christ  crucified  is  still  the  prominent 
object,  seven  lioms— i.  e.,  perfect  tnight,  "seven"  sym- 
bolizing perfection;  "horns,"  might,  in  contrast  to  the 
horns  of  the  Antichristian  world-powers,  ch.  17.  3,  &c. ; 
Daniel  7,  7,  20;  8.  3.  seven  eyes  .  .  .  tlie  seven  Spirits 
.  .  .  sent  fortU— So  one  oldest  MS.,  A.  But  B  reads, "  6etn£r 
sent  forth."  As  the  seven  lamps  before  tlie  throne  repre- 
sent the  Spirit  of  God  immanent  in  the  Godhead,  so  the 
seven  eyes  of  the  Lamb  represent  the  same  sevenfold 
Spirit  profluent  from  the  incarnate  Redeemer  In  His 
world-wide  energy.  The  Greek  for  "sent  forVa,'"  apostel- 
lomena,  or  else  apesialmenoi,  is  akin  to  the  term  apostle, 
reminding  us  of  the  Spirit-impelled  labours  of  Christ's 
apostles  and  minister  throughout  the  world :  if  the 
present  tense  be  read,  as  seems  best,  the  idea  will  be 
that  of  those  labours  continually  going  on  unto  the  end. 
"Eyes"  symbolize  His  all-watchful  and  wise  providence 
for  His  Church,  and  against  her  foes.  7.  The  book  lay  on 
the  open  hand  of  Him  that  sat  on  the  throne  for  any  to 
take  who  was  found  worthy.  [Alford.]  The  Lamb 
takes  it  from  the  Father  in  token  of  formal  investiture 
into  His  universal  and  everlasting  dominion  as  Son  of 
man.  This  introductory  vision  thus  presents  before  us, 
in  summary,  the  consummation  to  which  all  the  events 
in  the  seals,  trumpets,  and  vials  converge,  viz.,  the  setting 
up  of  Christ's  kingdom  visibly.  Prophecy  ever  hurries 
to  the  grand  crisis  or  end,  and  dwells  on  intermediate 
events  only  in  their  typical  relation  to,  and  representa- 
tion of,  the  end.  8.  had  takem— Greek,  "took."  fell 
do-ivn  before  tlie  Lamb — Who  shares  worship  and  the 
throne  with  the  Father,  liarps— Two  oldest  MSS.,  A,  B, 
iSyriac  and  Coptic,  read,  "a  harp:"  a  kind  of  guitar, 
played  with  the  hand  or  a  quill,  vials—"  bowls  "  [Tre- 
GELLES]:  censers,  odours— CreeA:,  "incense."  prayers  of 
saints— as  the  angel  offers  their  prayers  (ch.  8.  3)  with  in- 
cense (cf.  Psalm  141.  2).  This  gives  not  the  least  sanction 
to  Rome's  dogma  of  our  praying  to  saints.  Though  they  be 
employed  by  God  in  some  way  unknown  to  us  to  present 
our  prayers  (nothing  is  said  of  their  interceding  for  us),  yet 
we  are  told  to  pray  only  to  Him  (ch.  19. 10;  22.  8,  9).  Their 
oum  employment  is  praise  (whence  they  all  have  hatps): 
ours  is  prayer.  9.  sung — Greek,  "  sing :"  it  is  their  blessed 
occupation  continually.  The  theme  of  redemption  is  ever 
new,  ever  suggesting  fresh  thoughts  of  praise,  embodied 
in  the  "new  song."  ns  to  God — So  MS.  B,  Coptic,  Vulgate, 
and  Cyprian.  But  A  omits  "ns:"  and  X  reads  instead, 
"  to  our  God."  out  of— The  present  election-church  gath- 
ered out  of  the  world,  as  distinguished  from  the  peoples 
gathered  to  Christ  as  the  subjects,  not  of  an  election,  but 
of  a  general  and  world-wide  conversion  of  all  nations. 
kindred  .  .  .  tongue  .  .  .  people  .  .  .  nation — The  num- 
ber four  marks  world-wide  extension  :  the  four  quarters 
of  the  world.  For  "kindred,"  translate  as  Greek,  "  tribe." 
This  term  and  "people"  are  usually  restricted  to  Israel: 
"  tongue  and  nation"  to  the  Gentiles  (ch.  7.  9;  11.  9  ;  13.  7, 
the  oldest  reac^ng ;  14.  6).  Thus  there  is  here  marked  the 
election-Churih  gathered  from  Jews  and  Gentiles.  In  ch, 
10. 11,  for  "  tribes,"  we  find  among  the  four  terms  "kings;" 
in  17.15,  "multitudes."  10.  made  ws— A,  B,  X,  Vulgate, 
Syriac,  and  Coptic,  read  "  them."  The  Hebrew  construc- 
tion of  the  thii'd  person  for  the  first,  has  a  graphic  relation 
to  the  redeemed,  and  also  has  a  more  modest  sound  than 
ws,  priests.  [Bengel.]  unto  our  God — So  B,  X  read. 
But  A  omits  the  clause.  Uings— So  B  reads.  But  A,  X, 
Vulgate,  Coptic,  and  Cyprian,  read,  "A  kingdom."  X 
reads  also  "  a  priesthood  "  for  priests.  They  who  cast  theii' 
crowns  before  the  throne,  do  not  call  themselves  kings  in 
the  sight  of  the  great  King  (ch.  4.  10,  11) ;  though  their 
priestly  access  has  such  dignity,  that  their  reigning  on 
earth  cannot  exceed  it.  So  in  ch.  20.  6  tbey  are  not  called 


Tht  Elders  Piaise  the  Lamb  that  was  Slain.       KEVELATION   VI. 


The  Opening  oj  the  First  Six  Seals. 


"kiugs."  [BengeI/.]  we  sliall  retgM  on  the  eartli — This 
Is  a  new  feature  added  to  ch.  1,  6.  N,  Vulgate  and  Coptic, 
read,  "  They  shall  reign."  A,  B  read,  "  They  reign."  Al- 
FOED  takes  this  reading,  and  explains  it  of  the  Church 
EVEN  NOW,  in  Christ  her  Head,  reigning  on  the  earth: 
"all  things  are  being  put  under  her  feet,  as  under  His; 
her  kingly  office  and  rank  are  asserted,  even  in  tlie  midst 
of  persecution."  But  even  if  we  read  (I  tliink  the  weight- 
iest authority  is  against  it),  "Thej'  reign,"  still  it  is  the 
prophetical  present  for  the  future:  the  seer  being  trans- 
ported into  the  future  when  the  full  number  of  the  re- 
deemed (represented  by  the  four  living  creatures)  shall  be 
complete,  and  the  \\s\h\e  kingdom  begins.  The  saints  do 
spiritually  reign  now;  but  certainly  not  as  they  shall 
•when  the  prince  of  this  world  shall  be  bound  {Notes,  ch. 
20.  2-6).  So  far  from  reigning  on  the  earth  now,  they  are 
"made  as  the  filth  of  tlie  world  and  the  offscouring  of 
all  things."  In  ch.  11. 15, 18,  the  locality  and  time  of  tlie 
kingdom  are  marked.  Kelly  translates,  "  reign  over  the 
earth  "  {Greek,  epi  tees  gees),  wliicli  is  justified  by  the  Greek 
(LXX.,  Judges  9.  8 ;  Matthew  2.  22).  The  elders,  though 
ruling  over  the  earth,  shall  not  necessarily  (according  to 
this  passage)  remain  on  the  earth.  But  English  Version  is 
Justified  by  ch.  3.10.  "The  elders  were  meek,  but  the 
flock  of  the  meek  independently  is  much  larger."  [Ben- 
gel.]  11.  I  belield — the  angels :  who  form  the  outer  cir- 
cle, whilst  the  Church,  the  object  of  redemption,  forms 
the  inner  circle  nearest  the  throne.  The  heavenly  hosts 
ranged  around  gaze  with  intense  love  and  adoration  at 
this  crowning  manifestation  of  God's  love,  wisdom,  and 
power,  ten  tUousand  times  ten  thousand — Greek, 
"myriads  of  mj'riads."  13.  to  receive  power — Greek, 
"the  power."  The  remaining  six  (the  whole  being  seven, 
the  number  tor  perfection  and  completeness)  are  all,  as  well 
as  "power,"  ranged  under  the  one  Greek  article,  to  mark 
that  they  form  one  complete  aggregate  belonging  to  God 
and  His  coequal,  the  Lamb.  Cf.  ch.  7.  12,  where  each  of 
all  seven  has  the  article,  riches  — both  spiritual  and 
earthly.  Blessing — Ascribed  praise  :  the  will  on  the  crea- 
ture's part,  though  unaccompanied  by  the  power,  to  return 
blessing  for  blessing  conferred.  [Alfokd.]  13.  The  uni- 
versal cliorus  of  creation,  including  the  outermost  circles 
as  well  as  the  inner  (of  saints  and  angels),  winds  up  the 
doxology.  The  full  accomplishment  of  tliis  is  to  be  when 
Christ  takes  His  great  power  and  reigns  visibly,  every 
creature — "  All  His  works  in  all  places  of  His  dominion  " 
(Psalm  103.  22).  under  the  earth— tlie  departed  spirits  in 
Hades,  suclk  as  are— So  B  and  Vulgate.  But  A  omits 
this,  in  the  sc.a — Greek,  "  upon  the  sea :"  the  se.a  animals 
which  are  regarded  as  being  on  the  surface.  [Alford.]  all 
thatareintliem — So  Vulgate yqaAs.  Aomits"all(things)" 
here  {Greek  panta),  and  reads,  "  I  heard  all  {Greek  pantos) 
saying:"  implying  tlie  harmonious  concert  of  all  in  the 
four  quarteis  of  the  universe.  Blessing,  <£c. — Greek,  "the 
blessing,  the  honour,  and  the  glory,  and  the  might  to  the  ages 
of  the  ages."  The  fourfold  ascription  indicates  world-ivide 
universality.  14.  said— So  A,  Vulgate, Sini\Syriac,veixil.  But 
B,  and  Coptic  read,  "  (I  Yienvd) saying."  Amen— So  A  reads. 
But  B  reads,  "the  (accustomed;  Amen."  As  in  ch.  4. 11, 
the  four  and  twenty  elders  asserted  God's  wortliiness  to 
receive  (lie  glory,  as  liaving  created  all  things,  so  Iiere  the 
four  living  creatures  ratify  by  tlieir  "Amen  "  tlie  whole 
creation's  ascription  of  the  glory  to  Him,  four  and 
twenty— Omitted  in  the  oldest  MSS. :  Vulgate  supports 
It.  Him  that  livcth  for  ever  and  ever— Omitted  in  all 
the  MSS.:  inserted  by  commentators  from  ch.  •!.  9.  But 
there,  where  the  thanksgiving  is  expressed,  the  words  are 
appropriate;  but  here  less  so,  as  their  worship  is  that  of 
silent  prostration.  "Worshipped"  {viz.,  God  and  the 
Lamb).    So  in  ch.  11. 1,  "  worship  "  Is  used  absolutely. 

CHAPTER    VI. 

"Vcr.  1-17.  The  Opening  of  the  First  Six  of  the 
Hevsn  Seals.  Cf.  JVote,  ch.  5. 1.  Many  (Meue,  Fleming, 
Newton,  &c.)ho!(l  that  all  these  seals  have  been  fulfilled, 
the  sixth  having  been  so  by  the  overthrow  of  Paganism 
and  establishment  of  Christianity  under  Constautiue's 


edict,  312  A.  D.  There  can,  however,  be  no  doubt  that  at 
least  the  sixth  seal  is  future,  and  is  to  be  at  the  coming 
again  of  Christ.  The  great  objection  to  supposing  the 
seals  to  be  finally  and  exhaustively  fulfilled  (though,  prob- 
ably, particular  events  may  be  partial  fulfilments  typical 
of  the  final  and  fullest  one),  is  that,  if  so,  they  ought  to 
furnish  (as  the  destruction  of  Jerusalem,  according  to 
Christ's  pi-ophecy,  does)  a  strong  external  evidence  of 
Revelation.  But  it  is  clear  they  cannot  be  used  for  this, 
as  hardly  any  two  interpreters  of  this  school  are  agreed 
on  what  events  constitute  the  fulfilment  of  each  seal. 
Probably  not  isolated  facts,  but  classes  of  events  prepar- 
ing the  way  for  Christ's  coming  kingdom,  are  intended 
by  the  opening  of  the  seals.  The  four  living  creatures 
severally  cry  at  the  opening  of  the  first  four  seals, 
"Come,"  which  fact  marks  the  division  of  the  seven,  a,a 
often  occurs  in  this  sacred  number,  into /our  and  three. 
1.  one  of  the  seals— The  oldest  MSS.,  A,  B,  C,  Vidgale, 
and  Syriac  read,  "one  of  the  seven  seals."  noise— The 
three  oldest  MSS.  read  this  in  the  nominative  or  da- 
tive, not  the  genitive,  as  English  Version,  "I  heard 
one  from  among  the  four  living  creatures  saying,  as  (it 
were)  the  voice  (or,  as  with  the  voice)  of  thunder."  The 
first  living  creature  was  like  a  lion  (ch.  4.7):  his  voice 
is  in  consonance.  Implying  the  lion -like  boldness 
with  which,  in  the  successive  great  revivals,  the  faithful 
have  testified  for  Christ,  and  especially  a  little  before  His 
coming  shall  testify.  Or,  rather,  their  earnestness  in 
praying  for  Christ's  coming.  Come  and  see— One  oldest 
MS.,  B,  has  "And  see."  But  A,  C,  and  Vulgate  reject  it. 
Alford  rightly  objects  to  English  Versioii  reading: 
"Whither  was  John  to  come?  Separated  as  he  was  by 
the  glassy  sea  from  the  throne,  was  he  to  cross  it  ?"  Con- 
trast the  form  of  expression,  ch.  10.8.  It  is  much  more 
likely  to  be  the  cry  of  the  redeemed  to  the  Redeemer, 
"  Come"  and  deliver  the  groaning  creature  from  the  bond- 
age of  corruption.  Thus,  v.  2  is  an  answer  to  the  cry,  ivent 
{lit.,  came)  forth  corresponding  to  "  Come."  "  Come,"  says 
Gkotius,  is  the  living  creature's  address  to  John,  calling 
his  earnest  attention.  But  it  seems  hard  to  see  how  "Come" 
by  itself  can  mean  this.  Cf.  the  only  other  places  in  Rev- 
elation where  it  is  used,  ch.  4. 1 ;  22. 17.  If  the  four  living 
creatures  represent  the  four  Gospels,  the  "Come"  will  be 
their  invitation  to  every  one  (for  it  is  not  written  that 
they  addressed  John)  to  accept  Christ's  salvation  whilst 
there  is  time,  as  the  opening  of  the  seals  marks  a  i^rogres- 
sive  step  towards  the  end  (cf.  ch.  22. 17).  Judgments  are 
foretold  as  accompanying  the  preaching  of  the  Gospel  as  a 
witness  to  all  nations  {ch.  14.6-11;  Matthew  24.6-14).  Thus 
the  invitation,  "  Come,"  here,  is  aptly  parallel  to  Matthew 
24. 14.  The  opening  of  the  first  four  seals  is  followed  by 
judgments  preparatory  for  His  coming.  At  the  opening 
of  the  fifth  seal,  the  martyrs  above  express  the  same  (v.  9, 
10;  cf.  Zechariah  1. 10).  At  the  opening  of  the  sixth  seal, 
the  Lord's  coming  is  ushered  In  with  terrors  to  the  un- 
godly. Attheseventh,  theconsnmmation  is  fullyattained 
(ch.  H.  15).  3.  Evidently  Christ,  whether  in  person,  or 
by  His  angel,  preparatory  to  His  coming  again,  as  appears 
from  ch.  19. 11,  12.  bow— (Psalm  4.3.  4,  5.)  crown— Greek, 
Stephanos,  the  garland  or  wreath  of  a  conqueror,  which  is 
also  implied  by  His  white  horse,  white  being  the  emblem 
of  victory.  In  ch.  19. 11,  12  the  last  step  in  His  victorious 
progress  is  represented  ;  accordingly  there  He  wears  many 
diadems  {Greek,  diademata ;  not  merely  Greek,  stephanoi, 
crowns  or  wreaths),  and  is  personally  attended  by  the 
hosts  of  heaven.  Cf.  Zechariah  Land  6.;  especially  r.  10 
below,  with  Zechariah  1.  12;  alsocf.  the  colours  of  the  four 
horses,  and  to  conquer— i.  e.,  so  as  to  gain  a  lasting  vic- 
tory. All  four  seals  ushev  \n  judgments  on  the  earth,  as  the 
power  which  opposes  the  reign  of  Himself  and  His 
Church.  This,  rather  than  the  work  of  conversion  and 
conviction,  is  primarily  meant,  though  doubtless,  .second- 
arily, the  elect  will  be  gathered  out  through  His  word 
and  His  judgments.  3.  and  sec— Omitted  in  the  three 
oldest  M.SS.,  A,  B,  C,  and  Vidgale.  4.  red— the  colour  of 
blood.  The  colour  of  the  horse  in  each  case  answers  to  the 
mission  of  the  rider.  Cf.  Matthew  10. 24-36,  "Think  not  lam 
come  to  scndpeace  on  earth ;  I  came  not  to  send  j^eace,  but  a 

567 


What  Followed  the  Opening  of  the  Seals. 


EEVELATION  VI. 


A  Prophecy  of  the  End  of  the  World. 


iword."  The  ivhite  horse  of  Christ's  bloodless  victories  is 
soon  followed,  through  man's  perversiou  of  the  Gospel,  by 
the  red  horse  of  bloodshed ;  but  this  is  overruled  to  the 
cl'earing  away  of  the  obstacles  to  Christ's  coming  king- 
dom. Tlie  patient  ox  is  the  emblem  of  the  second  living 
creature  who,  at  the  opening  of  this  seal,  saith,  "Come." 
Tlie  saints  amidst  judgments  on  the  earth  in  patience  "  en- 
dure to  the  end."  tliat  they  slioiild  Uill— The  Greek  is  in- 
dicative future,  "that  they  may,  as  they  also  shall,  kill 
one  another."  5.  Come  and  see — The  two  oldest  MSS., 
A,  C,  and  Vulgate,  omit  "and  see."  B  retains  tlie  words. 
Wacls— Implying  sadness  and  want.  \xa.H— Greek,  "hav- 
ing." a  pair  of  balances — the  symbol  of  scarcity  of 
provisions,  the  bread  being  doled  out  by  weight.  6.  a 
voice— Two  oldest  MSS.,  A,  C,  read,  "  as  it  luere  a  voice." 
B  reads  as  English  Version.  The  voice  is  heard  "in  the 
midst  of  the  four  living  creatures"  (as  Jehovah  in  the 
Shekinah  cloud  manifested  His  presence  between  the  cher- 
ubim); because  it  is  only  for  the  sake  of,  and  in  connec- 
tion with.  His  redeemed,  that  God  mitigates  His  Judg- 
ments on  the  earth.  A  measnre— "A  chojnix."  Whilst 
making  food  scarce,  do  not  make  it  so  much  so  that  a 
choenix  (about  a  day's  provision  of  wheat,  variously  esti- 
mated at  two  or  three  pints)  shall  not  be  to  be  got  "for  a 
penny"  {denarius,  eight  and  a  half  pence  of  our  money, 
probably  the  day's  wages  of  a  labourer).  Famine  gener- 
ally follows  the  stvord.  Ordinarily,  from  sixteen  to  twenty 
measures  were  given  for  a  denarius.  The  sivo7-d,  famine, 
noisome  beasts,  and  the  pestilence,  are  God's  four  judgments 
on  the  earth.  A  spiritual  famine,  too,  may  be  included 
in  the  judgment.  The  "Come,"  in  the  case  of  this  third 
seal,  is  said  by  the  third  of  tlie  four  living  creatures, 
whoae  likeness  is  a  man;  indicative  of  sympathy  and 
human  compassion  for  the  sufferers.  God  in  it  tempers 
judgment  with  mercy.  Cf.  Matthew  24.  7,  which  indicates 
the  very  calamities  foretold  in  these  seals;  nation  rising 
against  nation  (the  sword),  famines,  pestilences  (v.  8),  and 
earthquakes  (v.  12).  three  measures  of  barley  for  a  penny 
--the  cheaper  and  less  nutritious  grain,  bought  by  the  la- 
Dourer  who  could  not  buy  enougli  wheat  for  his  family 
with  his  day's  wages,  a  denarius,  and,  therefore,  buj's  bar- 
ley, see  thoii  hurt  not  the  oil,  and  the  -wine — the  lux- 
uries of  life,  rather  than  necessaries;  the  oil  and  wine 
were  to  be  spared  for  the  refreshment  of  the  sufferers.  7. 
and  see— Supported  by  B.  Omitted  by  A,  C,  and  Vulgate. 
'She fourth  living  ereaiwj-e,  who  was  "like  a  flying  eagle," 
introduces  this  seal ;  implying  high-soaring  intelligence, 
and  judgment  descending  from  on  high  fatally  on  the 
ungodly,  as  the  king  of  birds  on  his  prey.  8.  pale — 
"livid."  [Alford.]  Death  — personified.  Hell— Hades 
personified,  unto  them— I>ea/'/i  and  J^ades.  So  A,  C  read. 
But  B  and  Vulgate  read,  "to  him."  fourth  part  of  the 
earth— Answering  to  the  first  four  seals;  his  portion  as 
one  of  tlie  four,  being  a  fourth  part,  death— pestilence ; 
cf.  Ezekiel  14.  21  with  the  four  judgments  here,  the  sword, 
fa7nine,  pestilence,  aud  wild  beasts,  the /a wj me  the  conse- 
quence of  the  sword;  pestilence,  that  of  famine  ;  and  beasts 
multiplying  by  the  consequent  depopulation.  >vith  the 
beasts— G?-eeA;,  by;  more  direct  agency.  These  four  seals 
ai'e  marked  off  from  the  three  last,  by  the  four  living 
creatures  introducing  them  with  "Come."  Tlie  calam- 
ities indicated  are  not  restricted  to  one  time,  but  extend 
through  the  whole  period  of  Church  history  to  the  coming 
of  Christ,  before  which  last  great  and  terrible  day  of  the 
Lord  they  shall  reach  their  highest  aggravation.  The 
first  seal  is  the  summary,  Christ  going  fortli  conquering 
till  all  enemies  are  subdued  under  Him,  with  a  view  to 
•which  the  judgments  subsequently  specified  accompany 
the  preaching  of  the  Gospel  for  a  witness  to  all  nations.  9. 
The  three  last  seals  relate  to  the  invisible,  as  the  first 
four  to  the  visible  world ;  the  fifth,  to  the  martyrs  who 
have  died  as  believers ;  the  sixtli,  to  those  who  have  died, 
or  who  shall  be  found  at  Christ's  coming,  unbelievers, 
viz.,  "  the  kings  . . .  great  men . . .  bondman  .  .  .  ft-eeman ;" 
the  seventh,  to  the  silence  in  heaven.  The  scene  changes 
from  earth  to  heaven;  so  that  interpretations  which 
laake  these  three  last  consecutive  to  the  first  four  seals, 
are  very  doubtful.  I  saw— in  spirit.  For  souls  are  not 
568 


naturally  visible,  under  the  altar— As  the  blood  of  sac- 
rificial victims  slain  on  the  altar  was  poured  at  the  bottom 
of  the  altar,  so  the  souls  of  those  sacrificed  for  Christ's  tes- 
timony are  symbolically  represented  as  under  the  altar,  in 
heaven;  for  the  life  or  animal  soul  is  in  the  Stood,  and 
blood  is  often  represented  as  crying  for  vengeance  (Gen- 
esis 4. 10).  The  altar  in  heaven,  antitypical  to  the  altar  of 
sacrifice,  is  Christ  crucified.  As  it  is  the  altar  that  sanc- 
tifies the  gift,  so  it  is  Christ  alone  who  makes  our  obedi- 
ence, aud  even  our  sacrifice  of  life  for  the  truth,  acceptable 
to  God.  The  sacrificial  altar  was  not  in  the  sanctuary, 
but  outside ;  so  Christ's  literal  sacrifice,  and  the  figurative 
sacrifice  of  the  martyrs  took  place,  not  in  the  heavenly 
sanctuary,  but  outside,  here  on  earth.  The  only  altar  in 
heaven  is  that  antitypical  to  the  temple-altar  of  incense. 
The  blood  of  the  martyrs  cries  from  the  earth  under 
Christ's  cross,  whereon  they  may  be  considered  virtually 
to  have  been  sacrificed ;  their  souls  cry  from  under  the 
altar  of  incense,  which  is  Christ  in  heaven,  by  whom 
alone  the  incense  of  praise  is  accepted  before  God,  They- 
are  under  Christ,  in  His  immediate  presence,  shut  up  unto 
Him  in  joyful  eager  expectancy  until  He  shall  come  to 
raise  the  sleeping  dead.  Cf.  the  language  of  2  Maccabees 
7.  36  as  indicating  Jewish  opinion  on  the  subject.  Our 
brethren  who  have  now  suffered  a  short  pain  are  dead 
under  {Greek)  God's  coyenow^  of  everlasting  life,  testimony 
-which  they  held— i.  e.,  which  they  bore,  as  committed  to 
them  to  bear.  Cf.  ch.  12.  17,  "  Have  (same  Greek  as  here) 
the  testimony  of  Jesus."  10.  Ho-»v  long — Greek^  "Until 
when?"  As  in  the  parable  the  woman  (symbol  of  the 
Church)  cries  day  and  night  to  the  unjust  judge  for  justice 
against  her  adversary  who  is  always  oppressing  her  (cf. 
below,  ch.  12. 10);  so  the  elect  (not  only  on  earth,  bat  under 
Christ's  covering,  and  in  His  presence  in  Paradise)  cry  day 
and  night  to  God,  who  will  assuredly,  in  His  own  time, 
avenge  His  and  their  cause,  "  though  He  bear  long  with 
them."  These  passages  need  not  he  restricted  to  some  par- 
ticular martyrdoms,  but  have  been,  and  are  receiving, 
and  shall  receive  partial  fulfilments,  until  their  last  ex- 
haustive fulfilment  before  Christ's  coming.  So  as  to  the 
other  events  foretold  here.  The  glory  even  of  those  in 
Paradise  shall  only  be  complete  when  Christ's  and  the 
Church's  foes  are  cast  out,  and  the  earth  become  Christ's 
kingdom  at  His  coming  to  raise  the  sleeping  saints. 
liOxA— Greek,  "Master;"  implying  that  He  has  them  and 
their  foes  and  all  His  creatures  as  absolutely  at  His  dis- 
posal, as  a  master  has  his  slaves  ;  hence,  in  v.  11,  "fellow- 
servants,"  or  feUoiu-slaves  follows,  holy  —  Greek,  "  the 
Holy  one."  avenge — "exact  vengeance  for  eur  blood." 
on — Greek,  "from  them."  that  d^vell  on  the  eai-th — the 
ungodly,  of  earth,  earthy,  as  distinguished  from  the 
Cliurch,  whose  home  and  heart  are  even  now  in  heavenly 
places.  11.  white  robes— The  three  oldest  MSS.,  A,  B,  C, 
read,  "A  white  robe  was  given."  every  one  of— One 
oldest  MS.,  B,  omits  this.  A,  C,  read,  "unto  them,  unto 
each,"  t.  e.,  unto  them  severallj'.  Though  their  joint  cry 
for  the  riddance  of  the  earth  from  the  ungodly  is  not  yet, 
granted,  it  is  intimated  that  it  will  be  so  in  due  time; 
meanwhile,  individually  they  receive  the  white  robe,  indi- 
cative of  light,  joy,  and  triumphant  victory  over  their 
foes  ;  even  as  the  Captain  of  their  salvation  goes  forth  ou 
a  white  horse  conquei-ing  and  to  conquer  ;  also  of  purity  and 
sanctity  through  Christ.  Maimonides  says  that  the  Jews 
used  to  array  priests,  when  approved  of,  in  ivhi.'e  robes; 
thus  the  sense  is,  they  are  admitted  among  the  blessed 
ones,  who,  as  spotless  priests,  minister  unto  God  and  tlie 
Lamb,  should— So  C  reads.  But  A,  B,  "shall  rest."  a 
little  season— One  oldest  MS.,  B,  omits  "little."  A,  C, 
support  it.  Even  if  it  be  omitted,  is  It  to  be  inferred  that 
tlie  "season"  is  shortas  compared  with  eternity?  Bengel 
fancifully  made  a  season  {Greek  chronus,  the  word  here 
used)  to  be  one  thousand  one  hundred  and  eleven  one- 
ninth  years,  and  a  time  (ch.  12. 12, 14,  Greek  kairos)  to  be  a 
fifth  of  a  season,  i.  e.,  two  hundred  and  twenty-two  two- 
ninths  years.  The  only  distinction  in  the  Greek  is,  a  sea- 
son {Gi^ek  chronus)  is  a  sort  of  aggregate  of  times.  Greek 
kairos,  a  specific  time,  and  so  of  short  duration.  As  to 
their  rest,  cf.  ch.  14. 13(the  same  Greek  anapauomai) ;  Isaiah 


A  Prophecy  of  the  End  of  the  World. 


REVELATION  VII. 


An  Angel  Sealeth  the  Servants  of  God. 


57.  2;  Daniel  12.  13.  until  their  .  .  .  brethren  ...  be 
ruimied— in  number.  Until  their  full  number  sliall  have 
been  completed.  The  number  of  tlie  elect  is  definitely 
fixed :  perhaps  to  fill  up  that  of  the  fallen  angels.  But  this 
Is  mere  conjecture.  The/ull  blessedness  and  glory  of  all 
the  siints  shall  be  simultaneous.  The  earlier  shall  not 
anticipate  the  later  saints.  A,  C,  read,  "shall  have  been 
accomplished;"  B,  N,  read,  "shall  have  accomplished 
(their  course)."  13.  As  v.  4,  6-8,  the  sword,  famine,  and 
pestilence,  answer  to  Matthew  24.  6,  7;  and  v.  9, 10,  as  to 
martj-rdoms,  answer  to  Matthew  24.  9, 10 ;  so  this  passage, 
V.  12,  17,  answers  to  Matthew  24.  29,  30,  "  the  sun  shall  be 
darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven  ;  .  .  .  then  shall  all  the  tribes 
of  the  earth  mourn,  and  they  shall  see  the  Son  of  man 
coming,"  &c. ;  imagery  describing  the  portents  of  the  im- 
mediate coming  of  the  day  of  the  Lord  ;  but  not  the  coming 
itself  until  the  elect  are  sealed,  and  the  judgments  invoked 
by  the  martyrs  descend  on  the  earth,  tlie  sea,  and  the 
trees  (ch.  7).  and,  lo— So  A  reads.  But  B,  C,  omit"lo." 
eartUqiiake — Greek,  "  shaking"  of  tJic  heavens,  the  sea,  and 
the  dry  land;  the  shaking  of  these  mutable  tilings  being 
the  necessary  preliminary  to  the  setting  up  of  those 
things  ichich  cannot  be  shaken.  Tliis  is  one  of  the  catch- 
words [Wordswoeth]  connecting  the  sixth  seal  with  the 
sixtli  trumpet  (ch.  11. 13)  and  the  seventli  vial  (ch.  16. 17- 
21);  also  the  seventh  seal  (ch.  8.  5).  sackclotJi— One  kind 
made  of  the  "hair"  of  Cilician  goats,  was  called  "cili- 
cium,"  or  Cilician  cloth,  and  was  used  for  tents,  &c.  Paul, 
a  Cilician,  made  such  tents  (Acts  18.  3).  moon— A,  B,  C, 
and  oldest  versions  read,  "the  whole  moon;"  the  full 
moon ;  not  merely  tlie  crescent  moon,  as  blood— (Joel  2. 
31.)  13.  stars  .  .  .  fell  ...  as  a  tig  tree  castetU  her  .  .  . 
figs— (Isaiah  34.  4;  Nahum  3.  12.)  The  Church  shall  be 
then  ripe  for  glorification,  the  Antichristian  world  for 
destruction,  which  shall  be  accompanied  witli  miglity 
phenomena  in  nature.  As  to  the  stars  falling  to  the  eartli. 
Scripture  describes  natural  phenomena  as  they  would 
appear  to  the  spectator,  not  in  the  language  of  scientific 
accuracy ;  and  yet,  whilst  thus  adapting  itself  to  ordinary 
men,  it  drops  hints  which  show  tliat  it  anticipates  the 
discoveries  of  modern  science.  14.  departed — Greek,  "was 
separated  from  "  its  place ;  "  was  made  to  depart."  Not  as 
Alfoed,  "parted  asunder;"  for,  on  the  contrary,  it  was 
rolled  together  as  a  scroll  whicli  had  been  open  is  rolled  up 
and  laid  aside.  There  is  no  "  asunder  one  from  another  " 
here  in  tlie  Greek,  as  in  Acts  15. 39,  which  Alford  copies. 
mountain  .  .  .  moved  out  of  .  .  .  places — (Psalm  121.  1, 
Margin;  Jeremiah  3.  23;  4.  24;  Nahum  1.  5.)  This  total  dis- 
ruption sliall  be  the  precursor  of  the  new  earth,  just  as 
the  pre-Adamic  convulsions  prepared  it  for  its  present 
occupants.  15.  kings  .  .  .  hid  tliemselves— Where  was 
now  the  spirit  of  those  whom  tlie  world  had  so  greatly 
feared?  [Bengel.]  great  men — statesmen  and  higli 
civil  officers,  rich  men  .  .  .  chief  captains — The  tliree 
oldest  MSS.,  A,  B,  C,  transpose  thus,  "chief  captains  .  .  . 
rich  men."  mighty— Tlie  three  oldest  MSS.,  A,  B,  C,  read, 
"strong  "  physically  (Psalm  33.  10).  iix—lit.,  into  ;  ran  into, 
BO  as  to  hide  themselves  in.  dens — "caves."  16.  from  tlie 
face — (Psalm  34.  10.)  On  the  whole  verse,  cf.  Ilosea  10.  8 ; 
Luke  23.  30.  17.  Lit.,  "  the  day,  the  great  (day),"  which 
can  only  mean  the  last  great  day.  After  the  Lord  has  ex- 
hausted all  His  ordinary  judgments,  the  sword,  famine, 
pestilence,  and  wild  beasts,  and  still  sinners  are  impeni- 
tent, the  great  day  of  the  Lord  itself  shall  come.  Mattliew 
24.  plainly  forms  a  perfect  parallelism  to  the  six  seals,  not 
only  in  tlie  events,  but  also  in  the  order  of  their  occur- 
rence: V.  3,  the  first  seal;  v.  6,  the  second  seal ;  v. 7,  the  third 
seal ;  v.  7,  end,  the  fourth  seal ;  v.  9,  the  fifth  seal,  the  per- 
secutions and  abounding  iniquity  under  wliieli,  as  well  as 
consequent  judgments  accompanied  with  gospel-preach- 
ing to  all  nations  as  a  witness,  are  particularly  detailed, 
V.  9-28;  t'.  29,  the  sixth  seal,  to  stand— to  stand  justified, 
and  not  condemned  before  the  Judge.  Thus  the  sixth  seal 
brings  us  to  the  verge  of  the  Lord's  coming.  The  ungodly 
"  tribes  of  the  earth  "  tremble  at  the  signs  of  His  imme- 
diate approach.  But  before  he  actually  inflicts  the  blow 
In  person,  "  the  elect "  must  be  "  gathered  "  out. 


CHAPTER     VIT. 

Ver,  1-17.  Sealing  of  the  Elect  of  Israel.  The 
Countless  Multitude  of  the  Gentile  Elect.  1. 
And— So  B  and  Syriac.  But  A,  C,  Vulgate,  and  Coptic, 
omit  "and."  after  these  things — A,  B,  C,  and  Coptic, 
read,  "after  this."  The  two  visions  in  this  chapter  come 
in  as  an  episode  after  the  sixth  seal,  and  before  the 
seventh  seal.  It  is  clear  that,  though  "Israel"  may  else- 
where designate  the  spiritual  Israel,  "the  elect  (Church) 
on  earth"  [Alford],  here,  where  the  names  of  the  tribes 
one  by  one  are  specified,  these  names  cannot  have  any 
but  the  literal  meaning.  The  second  advent  will  be  the 
time  of  the  restoration  of  tlie  kingdom  to  Israel,  when  the 
times  of  the  Gentiles  shall  have  been  fulfilled,  and  the  Jews 
shall  at  last  say,  "  Blessed  is  He  that  cometh  in  the  name 
of  the  Lord."  The  period  of  the  Lord's  absence  has  been 
a  blank  in  the  history  of  the  Jews  as  a  nation.  As  then 
Revelati6n  is  the  Book  of  the  Second  Advent  [De  Burgh], 
naturally  mention  of  God's  restored  favour  to  Israel  occurs 
among  the  events  that  usher  in  Christ's  advent,  earth 
.  .  .  sea  .  .  .  tree — The  judgments  to  descend  on  these  are 
in  answer  to  the  martyrs'  prayer  under  the  fifth  seal.  Cf, 
the  same  judgments  under  the  fifth  trumpet,  the  sealed 
being  exempt  (ch.  9.  4).  on  any  tree— Greek,  "  against  any 
tree"  (Greek,  epi  ti  dendron :  but  "  on  the  earth,"  Greek,  epi 
tees  gees).  2.  from  the  east — Greek,  "...  the  rising  of 
the  sun."  The  quarter  from  which  God's  glory  oftenest 
manifests  itself.  3.  Hurt  not— by  letting  loose  the  de- 
structive winds,  till  -^ve  have  sealed  tlie  servants  of 
our  God  —  Parallel  to  Matthew  24.31,  "His  angels  .  .  , 
shall  gather  together  His  elect  from  the  four  winds.'' 
God's  love  is  such,  that  He  cannot  do  anything  in  the  way 
of  judgment,  till  His  people  are  secured  from  hurt  (Gene- 
sis 19.  22).  Israel,  at  the  eve  of  the  Lord's  coming,  shall  be 
found  re-embodied  as  a  nation  ;  for  its  tribes  are  distinctly 
specified  (Joseph,  however,  being  substituted  for  Dan; 
whether  because  Antichrist  is  to  come  from  Dan,  or  be- 
cause Dan  is  to  be  Antichrist's  especial  tool  [Arethas, 
tenth  century],  cf.  Genesis  49.  17;  Jeremiah  8.  16;  Amos  8. 
14;  just  as  there  was  a  Judas  among  the  Twelve).  Out  of 
these  tribes  a  believing  remnant  will  be  preserved  from 
tlie  judgments  which  shall  destroy  all  the  Antichristian 
confederacy  (ch.  6.  12-17),  and  shall  be  transfigured  ivilh  the 
elect  Church  of  all  nations,  viz.,  144,000  (or  whatever  number 
is  meant  by  this  symbolical  number),  who  shall  faithfully 
resist  the  seductions  of  Antichrist,  whilst  the  rest  of  the 
nation,  restored  to  Palestine  in  unbelief,  are  his  dupes, 
and  at  last  his  victims.  Previously  to  the  Lord's  judg- 
ments on  Antichrist  and  his  hosts,  these  latter  shall  de- 
stroy two-thirds  of  the  nation,  one-third  escaping,  and,  by 
tlie  Spirit's  operation  through  affliction,  turning  to  tlie 
Lord,  which  remnant  shall  form  the  nucleus  on  earth  of 
the  Israelite  nation  that  is  from  this  time  to  stand  at  the 
headof  the  millennial  nations  of  the  world.  Israel's  spir- 
itual resurrection  shall  be  "as  life  from  the  dead"  to  all 
the  nations.  As  now  a  regeneration  goes  on  here  and 
there  of  individuals,  so  there  shall  then  be  a  regeneration 
of  nations  universally,  and  this  in  connection  with 
Christ's  coming.  Matthew  24.34,  "this  generation  (the 
Jewish  nation)  shall  not  pass  till  all  these  things  be  ful- 
filled," which  implies  that  Israel  can  no  more  pass  away 
before  Christ's  advent,  than  Christ's  own  words  can  pasa 
away  (the  same  Greek),  Matthew  24. 35.  So  exactly  Zecha- 
riahl3.  8,  9;  14.2-4,9-21;  cf.  12.  2-14;  13.1,2.  So  also  Eze- 
kiel  8.  17,  18;  9,  1-7,  especially  v.  4.  Cf.  also  Ezekiel  10.  2 
with  ch.8. 5,  where  the  finaljudgmentsactually  fall  on  tho 
earth,  with  the  same  accompaniment,  tJie  fire  of  the  altar 
cast  into  the  earth,  including  the  fire  scattered  over  the  city. 
So  again,  ch.  14. 1,  the  same  144,000  appear  on  Zion  with  tho 
Father's  name  in  their  forehead,  at  the  close  of  the  seo- 
tion,  chs.  12.,  13.,  I4.,  concerning  the  Church  and  her  foes. 
Not  that  the  saints  are  exempt  from  trial:  v.  14  proves? 
the  contrary;  but  their  trials  are  distinct  from  the  dc 
sti-oying  iudgments  that  fall  on  the  world;  from  these 
they  are  exempted,  as  Israel  was  from  the  plagues  of 
Egypt,  especially  from  the  last,  the  Israelite  doors  having 
the  protecting  seal  of  the  blood-mark,    foreheafds— the 

5G9 


The  Number  of  them  that  were  Sealed. 


REVELATION   VII. 


.iheir  Bobes  Wasli^d  m  the  Lamb's  Bloods 


most  conspicuous  and  noblest  part  of  man's  body ;  where- 
on the  helmet,  "the  hope  of  salvation,"  is  worn.  4.  Twelve 
Is  the  number  of  the  tribes,  and  appropriate  to  the  Church  : 
3  by  4:  3,  the  Divine  number,  multiplied  by  4,  the  number 
for  world-wide  exteiision.  12 by  12  iini^Wes fixUij  and  complete- 
ness, which  is  taken  a  thousand-fold  in  144,000.  A  thousand 
Implies  the  ivorld  perfectly  pervaded  by  the  Divine ;  for  it 
is  ten,  the  world  number,  raised  to  the  power  of  three,  the 
number  of  God.  of  all  the  tribes— ;i7.,  "out  of  every 
tribe;"  not  144,000  of  each  tribe,  but  the  aggregate  of  the 
12,000  from  every  tribe,  children — Greek,  "sons  of  Israel." 
Ch.3.  12;  21.12,  are  no  objection,  as  Alford  thinks,  to 
the  literal  Israel  being  meant;  for,  in  consummated 
glory,  still  the  Church  will  be  that  "  built  on  the  founda- 
tion of  the  (Twelve)  apostles  (Israelites),  Jesus  Christ  (an 
Israelite)  being  the  chief  corner-stone."  Gentile  believers 
shall  have  Ifie  name  of  Jerusalem  ivritten  on  them,  in  that  they 
shall  share  the  citizenship  antitypical  to  that  of  the  lit- 
eral Jerusalem.  5-8.  Judah  (meaning  praise)  stands  first, 
as  Jesus'  tribe.  Benjamin,  the  youngest,  is  last;  and 
with  him  is  associated  second  last,  Joseph.  Reuben,  as 
originally  first-born,  comes  next  after  Jiidah,  to  whom  it 
gave  place,  having  by  sin  lost  its  primogeniture-right. 
Besides  the  reason  given  above,  another  akin  for  the 
omission  of  Dan,  is,  its  having  been  the  first  to  lapse  into 
idolatry  (Judges  18.);  for  which  same  reason  the  name 
Ephraim,  also  (cf.  Judges  17. ;  Hosea  4. 17),  is  omitted,  and 
Joseph  substituted.  Also,  it  had  been  now  for  long 
almost  extinct.  Long  before,  the  Hebrews  say  [Grotius], 
It  was  reduced  to  the  one  family  of  Hussim,  whicli  per- 
ished subsequently  in  the  wars  before  Ezra's  time.  Hence 
it  is  omitted  1  Chronicles  4.-8.  Dan's  small  numbers  are 
joined  here  to  Naphtali's,  whose  brother  he  was  by  the 
same  mother.  [Bengel,.]  The  twelve  times  twelve  thou- 
sand sealed  ones  of  Israel  are  the  nucleus  of  transfigured 
humanity  [Auberlen],  to  which  the  elect  Gentiles  are 
joined,  "a  multitude  which  no  man  could  number,"  v.  9 
(t.  e.,  the  Church  of  Jews  and  Gentiles  indiscriminately,  in 
which  the  Gentiles  are  the  predominant  element,  Luke 
21.  24.  The  word  "  tribes,"  Greek,  implies  tliat  believing 
Israelites  are  in  this  countless  multitude).  Both  are  in 
heaven,  yet  ruling  over  the  earth,  as  ministers  of  bless- 
ing to  its  inhabitants;  whilst  upon  earth  the  world  of 
nations  is  added  to  the  kingdom  of  Israel.  The  twelve 
apostles  stand  at  the  head  of  the  whole.  The  upper  and  the 
lower  congregation,  though  distinct,  are  intimately  asso- 
ciated. 9.  no  va.a.ia.— Greek,  "  no  one."  of  all  nations — 
Greek,  "  OUT  of  every  nation."  Tlie  human  race  is  one 
nation  by  origin,  but  afterwards  separated  itself  into 
tribes,  peoples,  and  tongues;  heuce,  the  one  singular  stands 
first,  followed  by  the  three  plurals.  'kiwAveAs— Greek, 
"tribes."  people— G?j-eefc,  "peoples."  The  "first-fruits 
unto  the  Lamb,"  the  144,000  (ch.  14. 1-4)  of  Israel,  are  fol- 
lowed by  a  copious  harvest  of  all  nations,  an  election  out 
of  the  Gentiles,  as  the  144,000  are  an  election  out  of  Israel 
(Note,  V.  3).  wlxite  robes— (i\^o<e,  ch.  6. 11 ;  also  ch.  3.  5,  18; 
4.4).  palms  in  .  .  .  liands— the  antitype  to  Christ's  entry 
into  Jerusalem  amidst  the  palm-bearing  multitude. 
This  shall  be  just  when  He  is  about  to  come  visibly  and 
take  possession  of  His  kingdom.  The  palm  branch  is  the 
symbol  of  joy  and  triumph.  It  was  used  at  the  feast  of 
tabernacles,  on  the  fifteenth  day  of  the  seventh  month, 
when  they  kept  feast  to  God  in  thanksgiving  for  the  in- 
gathered  fruits.  The  antitype  shall  be  the  completed 
gathering  in  of  the  harvest  of  the  elect  redeemed  here 
described.  Cf.  Zechariah  14. 16,  wlaence  it  appears  that 
the  earthly  feast  of  tabernacles  will  be  renewed,  in  com- 
memoration of  Israel's  preservation  in  her  long  wilder- 
ness-like sojourn  among  the  nations  from  which  she 
shall  now  be  delivered,  just  as  the  original  typical  feast 
was  to  commemorate  her  dwelling  for  forty  years  in 
booths  or  tabernacles  in  the  literal  wilderness.  10.  cried 
—Greek,  "  cry,"  in  the  three  oldest  MSS.,  A,  B,  C,  Vulgate, 
Syriac,  and  Coptic.  It  is  their  continuing,  ceaseless  em- 
ployment. Salvation  — Ji^,  "THE  salvation;"  all  tlie 
praise  of  our  salvation  be  ascribed  to  our  God.  At  the 
Lord's  entry  into  Jerusalem,  the  type,  similarly  salvation 
la  the  cry  of  the  palm-bearing  multitudes.  Hosanna 
570 


means  save  u^  now;  taken  from  Psalm  118.  25,  in  which 
Psalm  (14, 15, 22, 26)  the  same  connection  occurs  between  sal- 
vation, the  tabernacles  of  the  righteous,  and  the  Jews'  cry 
to  be  repeated  by  the  whole  nation  at  Chrrst's  coming, 
"  Blessed  be  He  that  cometh  in  tlie  name  of  the  Lord."  11. 
The  angels,  as  in  ch.  5. 11,  in  their  turn  take  up  the  anthem 
of  praise.  There  it  was  " many  angels,"  here  it  is  "  all  the 
angels."  stood— "were standing."  [Alford.]  13.  Greek, 
"The  blessing,  the  glory,  the  wisdom,  the  thanksgiving,  the 
honour, «/ie  power, <7ie  might  [thedoxology  is  sevenfold,\m.- 
plying  its  totality  and  completeness],  unto  the  ages  of  the 
ages."  13.  answered— nis.,  to  my  thoughts;  spoke,  ask- 
ing the  question  which  might  have  been  expected  to  arise 
in  Jolin's  mind  from  what  has  gone  before.  One  of  the 
twenty-four  elders,  representing  tlae  Old  and  New  Testa- 
ment ministry,  appropriately  acts  as  interpreter  of  this 
vision  of  the  glorified  Church.  What,  &c.— Greek  order, 
"These  which  are  arrayed  in  white  robes,  who  are  they  ?•' 
14r.  Sir— Greek,  "Lord."  B,  C,  Vulgate,  Syriac,  Coptic  ver- 
sions, and  Cyprian  read,  "My  Lord."  A  omits  "  My,"  as 
English  Version,  tlioii  ki»owcst— Taken  from  Ezekiel  37. 
3.  Comparatively  Ignorant  ourselves  of  Divine  things,  it 
is  well  for  us  to  look  upward  for  divinely-communicated 
knowledge,  came — I'ather  as  Greek,  "come;"  implying 
that  they  are  just  come,  great  tribulation — Greek,  "  THE 
great  tribulation  ;"  "  the  tribulation,  the  great  one,"  viz., 
the  tribulation  to  which  the  martyrs  were  exposed  under 
the  fifth  seal,  the  same  wliich  Christ  foretells  as  about  to 
pi-ecede  His  coming  (Matthew  24.  21,  great  tribulation),  and 
followed  by  the  same  signs  as  the  sixth  seal  (Matthew  24. 
29,  30),  cf.  Daniel  12.1;  including  also  retrospectively  all 
t?ie  tribulation  which  the  saints  of  all  ages  have  had  to  pass 
through.  Thus  this  seventh  chapter  is  a  recapitulation 
of  the  vision  of  tlie  six  seals,  ch.  6.,  to  fill  up  the  outline 
there  given  in  that  part  of  it  which  afTects  the  faithful  of 
that  day.  There,  however,  their  number  was  waiting  to 
be  completed,  but  here  it  is  completed,  and  they  are  seen 
taken  out  of  the  earth  before  tlie  judgments  on  the  Anti- 
christian  apostasy;  with  their  Lord,  they,  and  all  His 
faithful  witnesses  and  disciples  of  past  ages,  wait  for  His 
comingand  theircoming  to  be  glorified  and  reign  together 
with  Him.  Meanwhile,  in  contrast  with  their  previous 
sufferings,  tliey  are  exempt  from  the  hunger,  thirst,  and 
scorching  heats  of  their  life  on  earth  (v.  16),  and  are  fed 
and  refi'eshed  by  the  Lamb  of  God  Himself  (v.  17;  ch.  14. 
1-4, 13) ;  an  earnest  of  their  future  perfect  blessedness  in 
both  body  and  soul  united  (ch.21.  4-6;  22.1-5).  washed 
.  .  .  robes  .  .  .  white  in  the  blood  of .  .  .  Lamb — (Ch.  1. 
5;  Isaiah  1. 18;  Hebrews  9. 14;  1  John  1.  7;  cf.  Isaiah  61. 10; 
Zechariaii  3.  3-5.)  Faith  applies  to  the  heart  the  purifying 
blood;  once  for  all  for  justification,  continually  through- 
out the  life  for  sanctification.  15.  Tlierefore — Because 
they  are  so  washed  white;  for  without  it  tliey  could  never 
have  entered  God's  holy  heaven ;  ch.  22. 14,  "  Blessed  are 
those  who  wash  their  robes  (the  oldest  MSS.  reading),  that 
they  may  have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city,"  15;  21.  27;  Ephesians  5. 
26,  27.  before — Greek,  "in  the  presence  of,"  Matthew 
5.  8;  1  Corinthians  13.  12,  "face  to  face."  throne  .  .  . 
temple— These  are  connected  because  we  can  approach 
the  heavenly  King  only  through  priestly  mediation ; 
therefore,  Christ  is  at  once  King  and  Priest  on  His  throne. 
day  and  niglit — i.  e.,  perpetually;  as  those  approved  of 
as  priests  by  the  Sanhedrim  were  clothed  in  white,  and 
kept  by  turns  a  perpetual  watch  in  the  temple  at  Jerusa- 
lem; cf.  as  to  the  singers,  1  Chronicles  9.  33,  "day  and 
night:"  Psalm  134. 1.  Strictly  "there  is  no  night"  in  the 
heavenly  sanctuary  (ch.  22.  5).  in  Iiis  temple— in  what  is 
the  heavenly  analogue  to  His  temple  on  earth,  for  strictly 
there  is  "no  temple  therein"  (ch.  21.  22),  "God  and  the 
Lamb  are  the  temple"  filling  the  whole,  so  that  there  is 
no  distinction  of  sacred  and  secular  places ;  the  city  is  the 
temple,  and  the  temple  the  city.  Cf.  ch.  4.  8,  "the  four 
living  creatures  rest  not  day  and  night,  saying.  Holy," 
&c.  shall  d'%vell  among  them — rather  {Greek  scenosei  ep^ 
autous),  "shall  be  the  tabernacle  over  them"  (cf.  ch.  21.  3; 
Leviticus  26. 11 ;  especially  Isaiah  4. 5, 6;  8. 14 ;  25. 4 ;  Ezekiel 
37.  27).    His  dwelling  among  them  is  to  be  understood  as  a 


The  Opening  of  the  Seventh  Seal. 


REVELATION  VIII. 


Four  Angels  Sound  their  Trumpets. 


secondary  truth,  besides  what  Is  expressed,  viz..  His  being 
their  covert.  When  once  He  tabernacled  among  us  as  the 
Word  made  flesh.  He  was  in  great  lowliness ;  then  He  shall 
be  in  great  glory.  16.  (Isaiah  49.  10.)  liiuigcr  no  more — 
as  (hey  did  here,  tliirst  any  more— (John  4.  13.)  tlie  sun 
— literally,  scorching  in  the  East.  Also,  symbolically,  the 
sun  cf  persecution,  neither  .  .  .  \i%ltt— Greek,  "by  no 
means  at  all  .  .  .  light"  (fall),  &c.  Heat— as  the  sirocco, 
17.  in  the  midst  of  the  throne — i.  e.,  in  the  middle  point 
in  front  of  tlie  thi'one  (ch.  5.  6).  feed— Greeyt,  "tend  as  a 
shepherd."  living  fonntains  of  -^vater — A,  B,  Vulgate, 
and  Cyprian  read,  (eternal) '' life's  fountains  of  waters." 
"Living"  is  not  supported  by  the  old  authorities. 

CHAPTER    VIII. 

Ver.  1-13.  Seventh  Seal.  Preparation  for  the 
Seven  Trumpets.  The  First  Four  and  the  conse- 
quent Plagues,  l.  ■*vas— G?•ee^-,  "came  to  pass;"  "be- 
gan to  be."    silence  in  heaven  about  .  .  .  half  an  Iiour 

— The  last  seal  having  been  broken  open,  tlie  book  of 
God's  eternal  plan  of  redemption  is  opened  for  the  Lamb 
to  read  to  the  blessed  ones  in  heaven.  The  half  hour's 
sileiice  contrasts  with  the  previous  jubilant  songs  of  the 
great  multitude,  taken  up  by  the  angels  (ch.  7.  9-11).  It  is 
the  solemn  introduction  to  the  employments  and  enjoy- 
ments of  the  eternal  Sabbath-rest  of  the  people  of  God, 
commencing  with  tlie  Lamb's  reading  the  book  heretofore 
sealed  up,  and  which  we  cannot  know  till  then.  In  ch. 
10.  4,  similarly  at  the  eve  of  the  sounding  of  the  seventh 
trumpet,  when  the  seven  thunders  uttered  their  voices, 
John  is  forbidden  to  write  them.  The  seventli  trumpet 
(ch.  11. 15-19)  winds  up  God's  vast  plan  of  providence  and 
grace  in  redemption,  just  as  the  seventh  seal  brhigs  it  to 
the  same  consummation.  So  also  the  seventli  vial.ch.  16. 
17.  Not  that  the  seven  seals,  the  seven  trumpets,  and  the 
seven  vials,  though  parallel,  are  repetitions.  They  each 
trace  the  course  of  Divine  action  up  to  the  grand  consum- 
mation in  which  they  all  meet,  under  a  different  aspect. 
Thuyiders,  lightnings,  an  earthquake,  and  voices,  close  the 
seven  thunders  and  the  seven  seals  alike  (cf.  ch.  8.  5,  with 
ch.  11. 19).  Cf.  at  the  seventh  vial,  the  voices,  thunders, 
lightnings,  and  earthquake,  ch.  16. 18.  The  half-hour  silence 
is  the  brief  pause  given  to  John  between  the  preceding 
vision  and  the  following  one,  implying,  on  the  one  hand, 
the  solemn  introduction  to  the  eternal  sabbatism  which  is 
to  follow  the  seventh  seal ;  and,  on  the  other,  the  silence 
whicli  continued  during  the  incense-accompanied  prayers 
which  usher  in  the  first  of  the  seven  trumpets  (ch.  8. 
3-5).  In  tlae  Jewish  temple,  musical  instruments  and 
singing  resounded  during  the  whole  time  of  the  ofTering 
of  the  sacrifices,  which  formed  the  first  part  of  the  ser- 
vice. But  at  the  offering  of  incense,  solemn  silence  was 
kept  (Psalm  62.  1,  "My  soul  waiteth  upon  God,"  Margin, 
"is  silent;"  65.  1,  Margin^,  the  people  praying  secretly  all 
the  time.  The  half-hour  stillness  implies,  too,  the  earnest 
adoring  expectation  with  which  tlie  blessed  spirits  and 
the  angels  await  the  succeeding  unfolding  of  God's  judg- 
ments. A  s7ioj-<  space  is  implied;  for  even  an  hour  is  so 
used  (ch.  17.  12;  18.  10,  19).  3.  the  seven  angels- Cf.  the 
apocryplial  Tobit,  12.  15,  "I  am  Raphael,  one  of  the  seven 
holy  angels  which  present  the  prayers  of  the  saints,  and 
which  go  in  and  out  before  the  glory  of  the  Holy  One." 
Cf.  Luke  1.  19,  "I  am  Gabriel,  that  stand  in  the  presence 
of  God."  stood-^Greefc,  "stand."  seven  trumpets — These 
come  in  during  the  time  whilst  the  martyrs  rest  until  their 
fellow-servants  also,  that  should  be  killed  as  they  were,  should 
be  ftilfilled  ;  for  it  is  tJie  inhabiters  of  the  earth  on  whom  the 
Judgments  fall,  on  whom  also  the  martyrs  prayed  that 
they  should  fall  (ch.  6.  10).  All  the  ungodly,  and  not 
merely  some  one  portion  of  them,  are  meant,  all  the  op- 
ponents and  obstacles  in  the  way  of  the  kingdom  of  Christ 
and  His  saints,  as  Is  proved  by  ch.  11. 15,  18,  end,  at  the 
close  of  the  seven  trumpets.  The  Revelation  becomes 
more  special  only  as  it  advances  farther  (ch.  13.;  16. 10; 
17.;  IS).  By  the  seven  trumpets  the  world-kingdoms  are 
overlurned  to  make  way  for  Christ's  universal  kingdom. 
The  first  four  are  connected  together;  and  the  last  three, 


which  alone  have    Woe,  woe,  woe  (v.  7-13).     3.  another 
angel— not  Christ,  as  many  think;  for  He,  in  Revelation, 
is  always  designated  by  one  of  His  proper  titles ;  though, 
doubtless.  He  is  the  only  true  High  Priest,  the  Angel  of 
the  Covenant,  standing  before  the  golden  altar  of  incense, 
and  there,  as  Mediator,  offering  up  His  people's  prayers, 
rendered  acceptable  before  God  through  the  incense  of 
His  merit.    Here  the  angel  acts  merely  as  a  ministering 
sinrit,  just  as  the  twenty-four  elders  have  vials  full  of  odours, 
or  incense,  which  are  the  prayers  of  saints,  and  which  they 
present  before  the  Lamb.    How  precisely  their  ministry, 
in   perfuming  the  prayers  of  the  saints   and  offering 
them  on  the  altar  of  Incense,  is  exercised,  we  know  not, 
but  we  do  know  they  are  not  to  be  prayed  to.    If  we  send 
an  offering  of  tribute  to  the  king,  the  king's  messenger  ia 
not  allowed  to  appropriate  what  is  due  to  the  king  alone. 
there  -ivas  given  unto  him- The  angel  does  not  provide 
the  incense;  it  is  given  to  him  by  Christ,  whose  meritori- 
ous obedience  and  death  are  the  incense,  rendering  the 
saints'  prayers  well  pleasing  to  God.    It  Is  not  the  saints 
who  give  the  angel  the  incense;  nor  are  their  prayers  iden- 
tified with  the  incense;  nor  do  they  offer  their  prayers  to 
him.    Christ  alone  is  the  Mediator  through  whom,  and 
to  whom,  prayer    is  to  be  offered,     offer   it  with  the 
prayers— rather  as  Greek,  "give  it  to  the  prayers,"  so  ren- 
dering them  efficacious  as  a  sweet-smelliiig  savour  to  God, 
Christ's  merits  alone  can  thus  incense  our  prayers,  though 
the  angelic  ministry  be  employed  to  attach  this  incense 
to  the  prayers.     The  saints'  praying  on  earth,  and  the 
angel's  incensing  in  heaven,  are  simultaneous,   all  saints 
—The  prayers  botli  of  the  saints  in  the  heavenly  rest,  and 
of  those  militant  on  earth.    The  martyrs'  cry  is  the  fore- 
most, and  brings  down  the  ensuing  judgments,    golden 
altar— Antitype  to  the  earthly.    4.  the  smoke  .  .  .  which 
came  \vit\\  the  prayers  .  .  ,  ascended  up — rather,  "  the 
smoke  of  the  incense  for  (or  given  to:   'given'  being 
understood  from  v.  3)  the  prayers  of  the  Saints  ascended 
up,  out  of  the  angel's  hand.  In  the  presence  of  God."    The 
angel  merely  burns  the  incense  given  him  by  Christ  the 
High  Priest,  so  that  its  smoke  blends  with  the  ascending 
prayers  of  the  saints.    Tlie  saints  themselves  are  priests; 
and  the  angels  in  this  priestly  ministration  are  but  their 
fellow-servants  (ch.  19.  10).    5.  cast  it  into  tlie  earth — i.  e., 
unto  the  earth:   the  hot  coals  off  the  altar  cast  on  the 
earth,  symbolize  God's  fiery  judgments  about  to  descend 
on  the  Church's  foes  in  answer  to  the  saints'  incense-per- 
fumed prayers  which  have  just  ascended  before  God,  and 
those  of  the  martyrs.    How  marvellous  the  power  of  the 
saints'   prayers!     there   ivere  —  "there   took    place,"  or 
"ensued."    voices  .  .  .  thnnderings,  Ac— B    places  the 
" voices "  after  "thnnderings."    A  places  it  after  "light- 
nings."   6.  sound— blow  the  trumpets.    7.  The  common 
feature  of  the  first  four  trumpets  is,  the  judgments  under 
them  affect  natural  objects,  the  accessories  of  life,  the  earth, 
trees,  grass,  the  sea,  rivers,  fountains,  the  light  of  the  sun, 
moon  and  stars.    The  last  three,  the  icoe-trumj)ets  {v.  13), 
affect  men's  life  with  pain,  death,  and  hell.   Tlie  language 
is  evidently  drawn  from  the  plagues  of  Egypt,  five  or  six 
out  of  the  ten  exactly  corresponding:   the  hail,  the  ^re 
(Exodus  9.  21),  the  water  turned  to  blood  (Exodus  7. 19),  the 
darkness  (Exodus  10.  21),  the  locusts  (E.xodus  10.  12),  and  per- 
haps the  deatJi  (ch.  9.  18).     Judicial  retribution  in  kind 
characterizes  the  Inflictions  of  the  first  four,  those  ele- 
ments which  had  been  abused  punishing  their  abusers. 
mingled  >vlth— A,  B,  and   Vulgate,  read,   Greek,  ...  in 
blood."    So  in  the  case  of  the  second  and  third  vials  (ch. 
16.  3,  4).    upon  the  cartli— Greek,  "  u7ito  the  earth."    A,  B, 
Vulgate,  and  Syi-iac  add,  "And  the  third  of  the  earth  was 
burnt  up."    So  under  the  third  trumpet,  the  third  oi  the 
rivers  Is  affected  :  also,  under  the  sixth  trumpet,  the  third 
part  of  men  are  killed.    In  Zechariah  13.  8,  9  this  tripart- 
ite division  appears,  but  the  proportions  reversed,  two 
parts  killed,  only  a  third  preserved.    Here,  vice  versa,  two- 
thirds  escape,  one-third  Is  smitten.    The  fire  was  the  pre- 
dominant element,    all  green  grass — no  longer  a  third, 
but  all  Is  burnt  up.    8.  as  it  >vere— not  literally  a  moun- 
tain: a  mountain-like  burning  mass.     There  is  a  plain 
allusion  to  Jeremiah  51.  25 ;  Amos  7.  4.    tlxird  part  of  th« 

571 


A  Slar  FaUethfrom  Heaven. 


BEVELATION  IX. 


ITie  Sounding  of  the  Fifth  Trumpet, 


■ea  became  blood— In  the  parallel  second  vial,  the  whole 
sea  (not  merely  a  third)  becomes  blood.  The  overthrow  of 
Jericho,  the  type  of  the  Antichristian  Babylon,  after 
■which  Israel,  under  Joshua  (the  same  name  as  Jesus),  vic- 
toriously took  possession  of  Canaan,  the  type  of  Clirist's 
and  His  people's  kingdom,  is  perhaps  alluded  to  in  tlie 
SEVEN  trumpets,  whicli  end  in  tlie  overtlirow  of  all  Christ's 
foes,  and  the  setting  up  of  His  kingdom.  On  tlie  seventh 
day,  at  the  «eve?UA  time,  when  ih.e  seven  priests  blew  tlie 
seven  rams'  horn  trumpets,  the  people  shouted,  and  tlie 
walls  fell  flat:  and  then  ensued  tlie  6Zood-sliedding  of  tlie 
foe.  A.  mountain-like  flery  mass  would  not  naturally 
change  water  into  blood ;  nor  would  the  third  part  of  ships 
be  thereby  destroyed.  The  symbolical  interpreters  take 
the  ships  here  to  be  churches.  For  the  Greek  here  for  ships 
Is  not  the  common  one,  but  that  used  in  the  Gospels  of  the 
apostolic  vessel  in  which  Christ  taught:  and  tlie  first 
churclies  were  in  tlie  shape  of  an  inverted  siiip:  and  the 
Greek  for  destroyed  is  also  used  of  heretical  corruptitigs 
(1  Timothy  6.  5).  10.  a  lamp— a  torch.  11.  Tbe  symbol- 
Izers  interpret  the  star  fallen  froin  heaven  as  a  chief  min- 
ister (Arius,  accoi'ding  to  BuIjLinger,  Bengel,  &c.  ;  or 
pome  future  false  teacher,  if,  as  is  more  liltely,  tlie  event  be 
still  future)  falling  from  his  high  place  in  the  Cliurch,  and 
Instead  of  sliinlng  with  heavenly  light  as  a  star,  becoming 
a  torch  lit  with  earthly  Are  and  smouldering  with  smoke. 
And  wormwood,  though  medicinal  in  some  cases,  if  used 
as  ordinary  water  would  not  only  be  disagreeable  to 
the  taste,  but  also  fatal  to  life:  so  "heretical  worm- 
wood changes  the  sweet  Siloas  of  Scripture  into 
fleadly  Marahs."  [Wordsworth.]  Contrast  the  con- 
verse change  of  bitter  Marah  water  into  sweet.  Exodus 
15,  23,  &c.  Alford  sives  as  an  illustration  in  a  physical 
point  of  view,  the  conversion  of  water  into  fire-water  or 
ardent  spirits,  which  may  yet  go  on  to  destroj'  even  as 
many  as  a  third  of  the  ungodly  in  the  latter  days.  13. 
tblrd  part— Not  a  total  obscuration  as  in  the  sixth  seal 
(ch.  6.  12,  13).  This  partial  obscuration,  therefore,  comes 
between  the  prayers  of  the  martyrs  under  the  fifth  seal, 
and  the  last  overwhelming  judgments  on  the  ungodly 
under  the  sixth  seal,  at  the  eve  of  Christ's  conihig.  tJie 
nlgUtllltewise— withdrew  a  third  part  of  tlie  light  which 
the  bright  Eastern  moon  and  stars  ordinarily  afford.  13. 
an  angel— A,  B,  Vulgate,  Syriac,  and  Coptic,  read  for 
"angel,"  which  is  supported  by  none  of  the  oldest  MSS., 
"an  eagle:"  the  symbol  of  judgment  descending  fatally 
from  on  high;  the  king  of  birds  pouncing  on  the  prey. 
Cf.  this  fourth  trumpet  and  the  fiying  eagle  with  the  fourth 
seal  introduced  by  the  fourth  living  creature,  "like  a 
flying  eagle,"  ch.-l.  7;  6.7,8:  the  aspect  of  Jesus  as  pre- 
sented by  the  fourth  Evangelist.  Joh7i  is  compared  in  the 
cherubim  (according  to  the  primitive  interpretation)  to  a 
flying  eagle:  Christ's  Divine  majesty  in  this  similitude  is 
set  forth  in  the  Gospel  according  to  John,  His  judicial  vis- 
itations in  the  Revelation  of  Jolin.  Contrast  "another 
angel,"  or  messenger,  with  "the  everlasting  Gospel,"  ch. 
34.  6.  through,  the  midst  of  heaven — Greek,  "in  tlie 
jnid-heaven,"  i.  e.,  in  the  part  of  tlie  sky  where  the  sun 
reaches  the  meridian:  in  such  a  position  as  that  the  eagle 
Is  an  object  conspicuous  to  all.  the  inhabiters  of  the 
earth— the  ungodly,  the  "  men  of  the  world,"  whose  "  por- 
tion is  in  this  life,"  upon  whom  the  martyrs  had  prayed 
that  their  blood  might  be  avenged  (ch.  G.  10).  Not  that 
they  sought  personal  revenge,  but  their  zeul  was  for  the 
honour  of  God  against  the  foes  of  God  and  His  Church, 
the  other — Greek,  "the  ronaining  voices." 

CHAPTER    IX. 

Ver.  1-21.  The  Fifth  Trumpet:  The  Fallen  Star 
Opens  the  Abyss  whence  Issue  Locusts.  The  Sixth 
Trumpet,  Four  Angels  at  the  Euphrates  Loosed.  1. 
The  last  three  trumpets  of  the  seven  are  called,  from  ch. 
8.  13,  the  woe-trumpets,  fall— rather  as  Greek,  "  fallen." 
When  John  saw  it,  it  was  not  in  the  act  of  falling,  but  had 
fallen  already.  This  is  a  connecting  link  of  this  fifth 
trumpet  with  ch.  12.  8,  9,  12,  "  woe  to  the  inhabiters  of  the 
earth,  for  the  deml  is  come  down,"  &c.  Cf.  Isaiah  14,  12 
572 


"How  art  thou  fallen  from  heaven,  Lucifer,  Son  of  the 
Morning!"  tlie  bottomless  pit — Greek,  "the  pit  of  the 
abyss:"  the  orifice  of  the  hell  where  Satan  and  his  demons 
dwell.  3.  upon — Greek,  "unto,"  or  "into."  as  the  scor- 
pions of  the  earth — As  contrasted  with  the  "locusts" 
which  come  up /row  hell,  and  are  not "  of  the  earth."  have 
po^ver — tu'z.,  to  sting.  4:.  not  hurt  the  grass  .  .  .  neither 
.  .  ,  green  thing  .  .  .  neither  .  .  ,  tree — the  food  on 
which  they  ordinarily  prey.  Therefore,  not  natural  and 
ordinary  locusts.  Their  natural  instinct  is  supernaturally 
restrained  to  mark  the  judgment  as  altogether  Divine. 
those  men  which — Greek,  "the  men  whosoever."  In — 
Greek,  "upon  their  forehead."  Thus  this  fifth  trumpet  is 
proved  to  follow  the  sealing  in  ch.  7.,  under  the  sixth  seal. 
None  of  the  saints  are  hurt  by  tliese  locusts,  which  is  not 
true  of  the  saints  in  Mohammed's  attack,  who  is  supposed 
by  many  to  be  meant  by  the  locusts ;  for  many  true  be- 
lievers fell  in  the  Mohammedan  invasions  of  Christen- 
dom. 5.  they  .  .  .  they— The  subject  changes:  the  first 
"they"  is  the  locusts;  the  second  is  tlie  unsealed,  five 
months — the  ordinary  time  in  tlie  year  during  which 
locusts  continue  tlieir  ravages,  their  torment— the  tor- 
ment of  the  sufferers.  Tliis  fifth  verse  and  v.  6  cannot 
refer  to  an  invading  army.  For  an  army  wonld  kill,  and 
not  merely  torment.  6.  shall  desire— Greek,  "eagerly  de- 
sire: "  set  their  mind  on.  shall  flee — So  B,  Vulgate,  Syr- 
iac, a,u&  Coptic,  read.  But  A,  X  read,  "  Fleeth,"  viz.,  con- 
tinually.  In  ch.  6.  16,  which  is  at  a  later  stage  of  God's 
judgments,  the  ungodly  seek  annihilation,  not  from  the 
torment  of  their  suffering,  but  from  fear  of  the  face  of  the 
Lamb  before  whom  tliey  have  to  stand.  7.  prepared 
unto  battle— GrrecA-,  "made  ready  unto  war."  Cf.  note 
Joel  2.  4,  where  the  resemblance  of  locusts  to  horses  is 
traced:  the  plates  of  a  horse  armed  for  battle  are  an 
image  on  a  larger  scale  of  the  outer  shell  of  the  locust, 
cro-wns- (Nalium  3.  17.)  Elliott  explains  this  of  the 
ii«-6an«  of  Mohammedans.  But  how  could  turbans  be  "like 
gold?"  Alford  understands  it  of  the  head  of  the  locusts 
actually  ending  in  a  crown-shaped  fillet  which  resembled 
gold  in  its  material,  as  the  faces  of  men — The  "as" 
seems  to  imply  the  locusts  here  do  not  mean  men.  At  the 
same  time  tliey  are  not  natural  locusts,  for  these  do  not 
sting  ??je«(t;.  5).  They  must  be  supernatural.  8.  hair  of 
ivomen — long  and  flowing.  An  Arabic  proverb  compares 
the  antlers  of  locusts  to  the  hair  of  girls.  Ewald  in  Al- 
ford understands  the  allusion  to  be  to  the  hair  on  tlie 
legs  or  bodies  of  the  locusts:  cf.  "rough  caterpillars," 
Jeremiah  51.  27.  as  tlie  teetli  of  lions— (Joel  1.  6,  as  to 
locusts.)  9.  as  it  were  breastplates  of  iron — not  such  as 
forms  the  thorax  of  the  natural  locust,  as  .  .  .  chariots 
(Joel  2.5-7.)  battle — Greek,  "war."  10.  tails  like  unto 
scorpions— li Ice  unto  the  tails  of  scorpions,  and  there 
were  stijigs— There  is  no  oldest  MS.  for  this  reading.  A, 
B,  N,  Syriac,  and  Coptic  read,  "and  (they  have)  stings :  and 
in  their  tails  (is)  their  power  {lit.,  authority:  authorized 
power)  to  hurt,"  &c.  11.  And— So  Syriac.  But  A,  B,  X, 
omit  "and."  had — Greek,  "liave."  a  king  .  .  .  ichich  ia 
tlie  angel — English  Version,  agreeing  with  A,  X,  reads  the 
(Greek) siTticle  before  "angel,"  in  which  reading  we  must 
translate,  "They  have  as  king  over  them  tlie  angel,"  &c. 
Satan  (cf.  d.  1).  Omitting  the  article  with  B,  wemust<)-a?i«- 
late,  "They  have  as  king  an  angel,"  &c. :  one  of  the  chief 
demons  under  Satan  :  I  prel'er  from  v.  1,  the  former,  bot- 
tomless pit — Greek,  "  abyss."  Abaddon — i.  e.,  perdition  or 
destruction  (Job  20.  6;  Proverbs  27.  20).  The  locusts  are 
supernatural  instruments  in  the  hands  of  Satan  to  tor- 
ment, and  yet  not  kill,  the  ungodly,  under  this  flltli  trum- 
pet. Just  as  in  the  case  of  godly  Job,  Satan  was  allowed 
to  torment  with  elephantiasis,  but  not  to  touch  his  lif^. 
In  V.  20,  these  two  woe-trumpets  are  expressly  called 
"plagues."  Andreas  of  C^sarea,  a.  d.  500,  held,  in  hia 
Commentary  on  Revelation,  that  the  locusts  mean  evU 
sptVits  again  permitted  to  come  forth  on  earth  and  afflict 
men  with  various  plagues.  13.  Greek,  "  The  one  woe." 
hereafter — Greek,  "after  these  things."  I  agree  with  Al<- 
FORD,  De  Burgh,  Ac,  that  these  locusts  from  the  abyss  refer 
to  judgments  about  to  fall  on  the  ungodly  immediately 
before  Christ's  second  advent.    None  of  the  interpi'etai- 


The  Sounding  of  the  Fifth  Trumpet. 


KEVELATION  X. 


An  Angel  Appeareth  xcith  a  Little  Book 


tions  which  regard  them  as  past,  are  satisfactory.  Joel 
1.  2-7;  2.  1-11,  Is  strictly  parallel,  and  expressly  refers  (2. 

11)  to  THE  DAY  OF  THE  LOKD  GREAT  AND  VEKY  TERRI- 
BLE:  V.  10  gives  the  portents  accompanying  the  day  of 
the  Lord's  coming,  the  earth  quaking,  the  heavens  trembling, 
the  sun,  moon  and  stars,  tvUhdraicing  their  shining:  v.  18. 
31,  32,  also  point  to  the  immediately  succeeding  deliver- 
ance of  Jerusalem:  cf.  also,  tlie  previous  last  conflict  in 
the  valley  of  Jelioshapliat,  and  the  dwelling  of  God 
thencefortli  in  Zion,  blessing  Judah.  De  Bukqh  confines 
the  locust-judgment  to  the  Israelite  land,  even  as  the 
sealed  in  cli.  7.  are  Israelites:  not  that  there  are  not 
others  sealed  as  elect  in  the  earth;  but  that,  the  judgment 
being  confined  to  Palestine,  the  sealed  of  Israel  alone 
needed  to  bo  expressly  excepted  from  the  visitation. 
Therefore,  he  translates  throughout,  "the  land"  (i.  e.,  of 
Israel  and  Judah),  instead  of  "the  earth."  I  incline  to 
agree  with  him.  13.  a  -voice— lit.,  "one  voice."  from — 
G»reA;,  "  out  of."  tlie  four  lioriis — A,  Vidgate  (Atniatinus 
MS.),  Coptic,  and  Sj/riac,  omit  "four."  B  and  Cyprian 
support  it.  The  four  horns  together  gave  fortli  their  voice, 
not  diverse,  but  one.  God's  revelation  (e.  g.,  the  Gospel), 
though  in  its  aspects  fourfold  {/our  expressing  world-wide 
extension :  whence /ot<r  is  the  number  of  the  Evangelists), 
still  has  but  one  and  the  same  voice.  However,  from  the 
parallelism  of  this  sixth  trumpet  to  the  fiftli  seal  (ch.  6.  9, 
10),  the  martyrs'  cry  for  the  avenging  of  their  blood  from 
the  altar  reaching  its  consummation  under  the  sixth  seal 
and  sixth  trumpet,  I  prefer  understanding  this  cry  from 
the  four  corners  of  the  altar  to  refer  to  the  saints'  prayerful 
cry  from  the  four  quarters  of  the  world,  incensed  by  the 
angel,  and  ascending  to  God  from  the  golden  altar  of  in- 
cense, and  bringing  down  in  consequence  fiery  judg- 
ments. X  omits  the  whole  clause,  "one  from  the  four 
horns."  14.  in — Greek  (epi  to  jiotamo),  "on,"  or  "at,  tlie 
great  river."  Etiplirates— (Cf.  ch.  16.  12.)  The  river 
whereat  Babylon,  the  ancient  foe  of  God's  people,  was 
situated.  Again,  whether  from  the  literal  region  of  tlie 
Euphrates,  or  from  the  spiritual  Babylon  (the  apostate 
Church,  especially  Rome),  four  angelic  ministers  of  God's 
judgments  shall  go  forth,  assembling  *in  army  of  horse- 
men throughout  the  four  quarters  of  tlie  earth,  to  slay  a 
third  of  men,  the  brunt  of  the  visitation  sliall  be  on  Pal- 
estine. 15.  ivere— "which  had  been  prepared."  [Tre- 
GELLES  rightly.]  for  *m.  liour,  &c. — ratlier  as  Greek,  "for 
(i.  e.,  against)  the  hour,  and  day,  and  month,  and  year," 
viz.,  appointed  by  God.  The  Greek  article  {teen),  put  once 
only  before  all  the  periods,  implies  that  the  hour  in  the 
day,  and  the  day  in  the  month,  and  the  month  in  the 
year,  and  the  year  itself,  had  been  definitely  fixed  by 
God.  The  article  would  have  been  omitted  had  a  sum- 
total  of  periods  been  specified,  viz.,  391  years  and  one 
month  (the  period  from  a.  d.  1281,  when  the  Turks  first 
conquered  the  Christians,  to  1672,  their  last  conquest  of 
them,  since  which  last  date  their  empire  has  declined), 
slay— not  merely  to  "hurt"  {v.  10),  as  in  the  fifth  trumpet. 
third  part — {Note,  ch.  8.  7-12.)  of  men— viz.,  of  earthy 
men,  cli.  8. 13,  "  inhabiters  of  the  earth,"  as  distinguished 
from  God's  sealed  people  (of  which  tlie  sealed  of  Israel, 
ch.  7.,  form  the  nucleus).  IG.  Cf.  with  these  200,000,000, 
Psalm  G8. 17;  Daniel  7. 10.  The  hosts  here  are  evidently, 
from  their  numliers  and  tlieir  appearance  (v.  17),  not 
merely  human  hosts,  but  probalily  infernal,  tliough  con- 
strained to  work  out  God's  will  (cf.  v.  1,  2).  nnd  I  heard 
—A,  B,  X,  Vulgate,  Syriac,  Coptic,  and  Cyprian,  omit 
"and."  17.  tlius— as  follows,  ot -Are— the  fiery  colour  o{ 
the  breastplates  answering  to  the  fire  wliich  issued  out  of 
their  mouths,  of  JacliitU— ?t<.,  of  hyacinth  colour,  the  hya- 
cinth of  tlie  ancients  answering  to  our  dctrk  blue  iris:  thus, 
their  dark,  dull-coloured  breastplates  correspond  to  the 
smoke  out  of  their  mouths.  'brlm»tone—sidi)hur-coloic7-cd: 
answering  to  the  brimstone  or  sulphur  out  of  their  mouths. 
18.  By  these  three— A,  B,  C,  K,  read  (apo  for  hiipo), 
"From:"  implying  the  direction  whence  the  slaughter 
came ;  not  direct  instrumentality  as  "  by"  implies.  A,  B, 
C,  X,  also  add  "plagues"  after  "three."  English  Version 
reading,  which  omits  It,  Is  not  well  supported,  by  the 
Are— Greek,  "owing  to  the  fire,"  lit.,  out  of.    19.  their— A, 


B,  C,  X,  read,  "  the  power  of  the  horses."    in  tlxeir  month 

— wlience  issued  the  yfj-e,  smoke,  and  brimstone  (v.  17). 
Many  interpreters  understand  the  horsemen  to  refer  to 
the  myriads  of  Turkish  cavalry  arrayed  in  scarlet,  blue, 
and  yellow  {fire,  hyacinth,  and  brimstone),  the  lion-headed 
horses  denoting  their  invincible  courage,  and  tJie  fire  and 
brimstone  out  of  their  mouths,  the  gunpowder  and  artil- 
lery Introduced  into  Europe  about  this  time,  and  em- 
ployed by  the  Turks;  the  tails,  like  serpents,  having  a 
venomous  sting,  the  false  religion  of  Mohammed  sup- 
planting Christianity,  or,  as  Elliott  thinks,  the  Turkish 
pachas'  horse  tails,  worn  as  a  symbol  of  authority.  (!) 
All  this  is  very  doubtful.  Considering  the  parallelism 
of  this  sixth  trumpet  to  the  sixth  seal,  the  likelihood  is 
that  events  are  intended  immediately  preceding  the 
Lord's  coming.  "The  false  prophet"  (as  Isaiah  9.  15 
proves),  or  second  beast,  having  the  horns  of  a  lamb,  but 
speaking  as  the  drajroH,  who  supports  by  lying  miracles 
the  final  Antichrist,  seems  to  me  to  be  intended.  Mo- 
hammed, doubtless,  is  a  forerunner  of  him,  but  not  the 
exhaustive  fulflller  of  the  prophecy  here:  Satan  will, 
probably,  towards  tlie  end,  bring  out  all  the  powers  of 
hell  for  the  last  conflict  {JVote,  "devils,"  v.  20;  cf.  v.  1,  2, 17, 
18).  with  tliein— with  the  serpent  heads  and  their  ven- 
omous fangs.  aO.  the  rest  of  the  men— i.e.,  the  ungodly, 
yet— So  A,  Vulgate,  Syriac,  and  Coptic.  B,  X,  read,  "  did 
7iot  even  repent  of,"  viz.,  so  as  to  give  up  "the  works,"  Ac. 
Like  Pharaoli  hardening  his  heart  against  repentance, 
notwithstanding  the  plagues,  of  their  hands — (Deuter- 
onomy 31.  29.)  Especially  the  idols  made  by  their  hands. 
Cf.  ch.  13.  14,  15,  "  the  image  of  the  beast;"  ch.  19.  20.  that 
they  should  not— So  B  reads.  But  A,  C,  X,  read,  "... 
shall  not:"  implying  a  prophecy  of  certainty  that  it  shall 
be  so.  devils— GreeAr,  "demons"  which  lurk  beneath  the 
idols  which  idolaters  worship.  31.  sorceries — witchcrafts 
by  means  ot  drugs  (so  the  Greek).  One  of  the  fruits  of  the 
unrenewed  flesh  :  the  sin  of  the  heathen :  about  to  be  re- 
peated by  apostate  Christians  in  the  last  days,  ch.  22. 15, 
"sorcerers."  The  heathen  who  shall  have  rejected  the 
profTered  Gospel  and  clung  to  their  fleshly  lusts,  and  apos- 
tate Christians  who  shall  have  relapsed  into  the  same, 
shall  share  the  same  terrible  judgments.  The  worship  of 
images  was  established  in  the  East  in  812  a.  d.  foi-nlca- 
tlon— singular:  whereas  the  other  sins  are  in  the  plural. 
Other  sins  are  perpetrated  at  intervals:  tiiose  lacking 
purity  of  heart  Indulge  in  one  perpetual  fornication. 
[Bengel.] 

CHAPTEE    X. 

Ver.  1-11.  Vision  of  the  Little  Book.  As  an  episode 
was  introduced  between  the  sixth  and  seventh  seals,  so 
there  is  one  here  (ch.  10.  1-11,  11)  after  the  sixth  and  intro- 
ductory to  the  seventh  trumpet  (ch.  21. 15,  which  forms 
the  gi-and  consummation).  The  Church  and  her  fortunes 
are  the  subject  of  this  episode:  as  the  judgments  on  the 
unbelieving  inhabiters  of  the  earth  (ch.  8.  13)  were  the 
exclusive  subject  of  the  fifth  and  sixth  woe-trumpets. 
Ch.  6. 11  is  plainly  referred  to  in  t>.  6  below;  in  ch.  6.  11  the 
martyrs  crying  to  be  avenged  were  told  they  must  "rest 
yet  for  a  little  season"  or  time:  in  v.  6  here  they  are  as- 
sured, "There  shall  be  no  longer  (any  interval  of)  time;" 
their  prayer  shall  have  no  longer  to  wait,  but  {v.  7)  at  the 
trumpet-sounding  of  the  seventh  angel  shall  bo  consum- 
mated, and  the  mystery  of  God  (His  mighty  plan  hereto- 
fore hidden,  but  then  to  be  revealed)  shall  be  finished. 
The  little  open  book  {v.  2,  9, 10)  is  given  to  John  by  the  an- 
gel, with  a  charge  {v.  11)  that  he  must  prophesy  again  con- 
cerning  (so  the  Greek)  peoples,  nations,  tongues,  and  kings: 
which  prophecy  (as  appears  from  ch.  11.)  affects  those  pei>- 
ples,  nations,  tongues,  and  kings  only  in  relation  to  Israel 
AND  the  Church,  who  form  the  main  object  of  the 
prophecy.  1.  Another  mighty  angel — as  distinguished 
from  the  mighty  angel  who  asked  as  to  the  former  and 
more  comprehensive  book  (ch.  5.  2),  "  Who  is  worthy  to 
open  the  book?"  clothed  with  a  cloud— The  emblem 
of  God  coming  In  judgment,  a— A,  B,  C,  X,  read  "The-" 
referring  to  (ch.  4.  3)  the  rainbotv  already  mentioned. 
ralnbofv  upon    his   head  — The   emblem    of  covenant 

573 


The  Angel  Sweareth  Time  shall  be  no  more.  REVELATION   X. 


John  is  Commanded  to  Eat  the  Book. 


mercy  to  God's  people,  amidst  judgments  on  God's  foes. 
Resumed  from  eh.  4. 3  (see  JS^ote  there),  face  as  .  .  .  tlic  swn 
— (Ch.  1.  16;  18.  1.)    feet  as  pUlavs  of  fire— (Ch.  1.  15;  Eze- 
kiel  1.  7.)     The  angel,  as  representative  of  Christ,  reflects 
His  glory,  and  bears  the  insignia  attributed  in  ch.  1.  15, 
16;  4. 3,  to  Christ  Himself.  The  pillar  of  fire  by  night  led  Is- 
rael through  the  wilderness,  and  was  the  symbol  of  God's 
presence.    3.  He  had— Greet,  "Having."    In  Ills  liand— 
in  his  left  hand :  as  in  v.  5  (Note),  he  lift-z  up  his  right  hand  to 
heaven,    a  little  Ijook— A  roll  IMle  in  comparison  with  the 
"  book"  (ch.  5. 1)  which  contained  tlie  ivhole  vast  sclieme  of 
God's  purposes,  not  to  be  fully  read  till  the  final  consum- 
mation.   This  other,  a  less  book,  contained  only  a  portion 
which  John  was  now  to  make  his  own  (v.  9, 11;,  and  then 
to  use  in  prophesying  to  others.    The  New  Testament  be- 
gins with  the  word  "book"  {Greek  biblus),  of  which  "  the 
little  book"  (Greek  biblaridion)  is  the  diminutive,  "the 
little  bible,"  the  Bible  in  miniature,     npon  tUe  sea  .  .  . 
cartli— Though  the  beast  with  seven  heads  is  about  to  arise 
out  of  the  sea  (ch.  13. 1),  and  the  beast  with  two  horns  like 
a  lamb  (ch.  13.  11)  out  of  the  earth,  yet  it  is  but  for  a  time, 
and  that  time  shall  no  longer  be  (v.  6, 7)  when  once  the  seventh 
trumpet  is  about  to  sound;  the  angel  with  his  riglit  foot  on 
the  sea,  and  his  left  on  the  earth,  claims  both  as  God's, 
and  as  about  soon  to  be  cleared  of  the  usurper  and  his  fol- 
lowers.   3.  As  .  .  .  lion— Christ,  whom  tlie  angel  repre- 
sents, is  often  so  symbolized  (ch.  5.  5,  "  the  Lion  of  the 
tribe  of  Juda").  seven  thvmtlera— Greek, "  the  seven  tliun- 
ders."    They  form  part  of  the  Apocalyptic  symbolism; 
and  so  are  marked  by  the  article  as  ivell  known.    Thus 
thunderings  marked  the  opening  of  the  seventh  seal  (ch. 
8. 1, 5);  so  also  at  the  seventh  vial  (ch.  16. 17, 18).    Words- 
worth calls  this  the  prophetic  use  of  the  article  ;  "the  thun- 
ders, of  which  more  hereafter."    Tlieir  full  meaning  shall 
be  only  known  at  the  grand  consummation  marked  by 
the  seventh  seal,  the  seventh  trumpet  (ch.  11.  19),  and  the 
seventh  vial,      uttered   tixeir— Greek,  "spake   their  own 
voices;"  i.  e.,  voices  peculiarly  their  own,  and  not  now  re- 
vealed to  men.  •*.  Wlien—X  reads, "Whatsoever  things." 
But  most  MSS.  support  English  Version,     littered  their 
voices— A,  B,  C,  X  omit  "their  voices."     Tlien  translate, 
"Had  spoken."    unto  me— Omitted  by  A,  B,  C,  X,  Syriac. 
seal  up — The  opposite  command  to  cli.  22. 20.  Even  tliough 
at  the  time  0/ the  end  tlie  things  seated  in  Daniel's  time  were 
to  be  revealed,  yet  not  so  the  voices  of  these  thunders. 
Though  heard  by  John,  they  were  not  to  be  imparted  by 
him  to  others  in  tliis  book  of  Revelation ;  so  terrible  are 
they  that  God  in  mercy  withholds  them,  since  "sulflcient 
unto  the  day  is  the  evil  thereof."  The  godly  are  thus  kept 
from  morbid  ponderings  over  the  evil  to  come ;  and  the 
ungodly  are  not  driven  by  despair  into  utter  recklessness 
of  life.    Alford  adds  anotlier  aim  in  concealing  them,  viz., 
"godly  fear,  seeing  that  the  arrows  of  God's  quiver  are 
not  exhausted."    Besides  the  terrors  foretold,  there  are 
others  unutterable  and  more  horrifying  lying  in  the  back- 
ground.    5.  lifted  up  his  hand — So  A  and  Vulgate  read. 
But  B,  C,  X,  Syriac,  Coptic,  "...  his  right  hand."    It  was 
customary  to  lift  up  the  hand  towards  heaven,  appealing 
to  the  God  of  truth,  in  taking  a  solemn  oath.    There  is  in 
this  part  of  the  vision  an  allusion  to  Daniel  12.    Cf.  v.  4, 
with  Daniel  12.  4,  9;  and  this  v.  5,  6,  end,  with  Daniel  12.  7. 
But  there  the  angel  clothed  in  linen,  and  standing  upon 
the  waters,  sware  "a  time,  times,  and  a  half,"  were  to  in- 
terpose before  the  consummation ;  here,  on  the  contrary, 
the  angel  standing  with  his  left  foot  on  the  earth,  and  his 
right  upon  the  sea,  swears  thei-e  shall  be  time  no  longer. 
There  he  lifted  up  botli  hands  to  heaven  ;  here  he  lias  the 
little  book  now  open  (whereas  in  Daniel  the  book  is  sealed)  in 
his  left  hand  (v.  2),  and  he  lifts  up  only  his  right  hand  to 
heaven.  6.  liveth  for  ever  and  ever — Greek,  "  liveth  unto 
the  ages  of  the  ages''  (cf.  Daniel  12.  7).     created  heaven 
.  .  .  earth  .  .  .  sea,  &c. — Tliis  detailed  designation  of  God 
as  the  Creator,  is  appropriate  to  the  subject  of  the  angel's 
oath,  viz.,  the  consummating  of  the  mystery  of  God  {v.  7), 
which  can  surely  be  brought  to  pass  by  the  same  Almighty 
power  that  created  all  things,  and  by  none  else,     that 
ther«  should  be  time  no  longer— Greefc, "  that  time  (i.  e., 
an  interval  of  time)  no  longer  shall  be."    The  martyrs 
574 


shall   have  no  longer   a   time  to  wait   for   the  accom- 
plishment  of  their   prayers   for   the    purgation  of  the 
earth     by   the    judgments    which    shall    remove   their 
and  God's  foes  from  it  (ch.  6. 11).    The  appointed  season 
or  time  of  delay  is  at  an  end  (the  same  Greek  is  here 
as  in  ch.  6.  11,  chronus).    Not  as  English   Version  implies. 
Time  shall  end  and  eternity  begin.    7.  But— Connected 
with  v.  6.     "There  shall  be  no  longer  time  (i.  e.,  delay), 
but  in  the  days  of  the  voice  of  the  seventh  angel,  when 
he  is   about   to  (so  the   Greek)   sound    his   trumpet   (so 
the  Greek),  then  (lit.,  also;  which  conjunction  often  intro- 
duces the  consequent  member  of  a  sentence)  the  mystery 
of  God  is  finished,"  lit.,  has  been  finished  ;  the  prophet  re- 
garding the  future  as  certain  as  if  it  were  past.    A,  C,  K, 
and  Coptic,  read  the  past  tense  (Greek  etelesthee).    B  reads, 
as  English  Version,  the  future  (Greek  telesthee),  "should  be 
finished"  (cf.  ch.  11. 15-18).    Sweet  consolation  to  the  wait- 
ing saints !    The  seventh  trumpet  shall  be  sounded  with- 
out further  delay,    the  mystery  of  God— the  tlieme  of 
the  "little  book,"  and  so  of  the  remainder  of  the  Apoca- 
lypse.    What  a  grand  contrast  to*  the  "mystery  of  in- 
iquity—Babylon!"    The  mystery  of    God's  scheme  of 
redemption,  once  hidden  in  God's  secret  counsel,  and 
dimly  shadowed  forth  in  types  and  prophecies,  but  now 
more  and  more  clearly  revealed  according  as  the  Gospel- 
kingdom  develops  itself,  up  to  its  fullest  consummation 
at  the  end.    Then  finally  His  servants  shall  praise  Him 
most  fully,  for  the  glorious  consummation  of  the  mystery 
in  having  taken  to  Himself  and  His  saints  the  kingdom 
so  long  usurped  by  Satan  and  the  ungodly.    Thus  this 
verse  is  an  anticipation  of  ch.  11.  15-18.     declared  to — 
Greek,  "declared  the  glad  tidings  to."    "The  mystery  of 
God"  is  the  Gospel  glad  tidings.    The  office  of  the  prophets 
is  to  receive  the  glad  tidings  from  God,  in  order  to  declare 
them  to  others.     The  final  consummation  is  the  great 
theme  of  tlie  Gospel  announced  to,  and  by,  the  prophets 
(cf.  Galatians  3.  8).   8.  spake  .  .  .  andsaid- So  iS^J/riac  and 
Coptic  read.    But  A,  B,  C,  "(I  heard)  again  spealcing  with 
me,  and   saying''   {Greek   lalousan  .  .  .  legousan).      little 
book — So  X  and  B  read.    But  A,  C,  "the  book."  9.  Greek, 
"I  went  away."    John  here  leaves  heaven,  his  standing- 
point  of  observation    heretofore,  to  be  near  the  angel 
standing  on  the  earth  and  sea.    Give— A,  B,  C,  and  Vul- 
gate read  the  infinitive,  "Telling  him  to  give."     eat  it  up 
— appropriate  its  contents  so  entirely  as  to  be  assimilated 
with  (as  food),  and  become  part  of  thyself,  so  as  to  impart 
them,  the  more  vividly  to  others.    His  finding  the  roll 
sweet  to  the  taste  at  first,  is  because  it  was  the  Lord's  will 
he  was  doing,  and  because,  divesting  himself  of  carnal 
feeling,  he  regarded  God's  will  as  always  agreeable,  how- 
ever bitter  might  be  tlie  message  of  judgment  to  be  an- 
nounced.   Cf.  Psalm  40.  8,  Margin,  as  to  Christ's  inner 
complete  appropriation  of  God's  word,    thy  belly  bitter 
—Parallel  to  Ezekiel  2.  10,  "There  was  written  therein 
lamentations,  and   mourning,  and   woe."     as   honey — 
(Psalm  19. 10;  119.  103.)    Honey  sweet  to  the  mouth,  some- 
times turns  into  bile  in  the  stomach.    The  thought  that 
God  would  be  glorified  (ch.  11.  3-6,  11-18)  gave  him  the 
sweetest  pleasure.    Yet,  afterwards  the  belly,  or  carnal 
natural  feeling,  was  embittered  with  grief  at  tlie  prophecy 
of  the  coming  bitter  persecutions  of  the  Churcli  (ch.  11.  7- 
10),  cf.  John  16.  1,  2.     Tlie  revelation  of   the  secrets  of 
futurity  is  siceet  to  one  at  first,  but  bitter  and  distasteful  to 
our  natural  man,  when  we  learn  the  cross  which  is  to  be 
borne  before  the  crown  shall  be  won.    John  Avas  grieved 
at  the  coming  apostass^  and  the  sufTerings  of  the  Church 
at  the  hands  of  Antichrist.    10.  the  little  book— So  A,  C. 
But  B,  X,  and   Vulgate,  "the  book."     ■»vas  bitter— Greet, 
"was  embittered."    11.  he  said- A,  B,  and  Vulgate  vefxA, 
"they  say  unto  me;"  an  indefinite  expression  for  "it  was 
said  unto  me."    Tliou  iiiustr— The  obligation  lies  upou 
thee,  as  the  servant  of  God,  to  prophesy  at  His  command. 
again— as  thou  didst  already  in  the  previous  part  of  this 
book  of  Revelation,     before — rather  as  Greek  {epilaois\ 
"  conce^-ning  many  peoples,"  &c.,  viz.,  in  their  relation  to 
the  C^iurch.    The  eating  of  the  book,  as  in  Ezekiel's  case, 
marks  John's  inauguration  to  his  prophetical  oflice— here 
to  a  fi'esh  stage  in  it,  viz.,  the  revealing  of  the  thing* 


The  Measurement  of  the  Temple. 


REVELATION  XL 


The  Testimony  of  the  Two  Witnesset. 


which  befall  the  holy  city  and  the  Church  of  God— the 
subject  of  the  rest  of  the  book. 

CHAPTER    XI. 

Ver.  1-19.  Measurement  of  the  Temple.  The  two 
Witnesses'  Testimony  :  Their  Death,  Resurrection, 
AND  Ascension  :  The  Earthquake  :  The  Third  Woe  : 
The  Seventh  Trumpet  Ushers  in  Christ's  Kingdom. 
Thanksgiving  of  the  Twenty-four  Elders.  This 
eleventli  chapter  is  a  compendious  summary  of,  and  in- 
troduction to,  the  more  detailed  prophecies  of  the  same 
events  to  come  in  chs.  12.,  13.,  U.,  15.,  16.,  17.,  18.,  19.,  20. 
Hence  we  And  anticipatory  allusions  to  tlie  subsequent 
prophecies  ;  cf.  v.  7,  "  the  beast  that  ascendoth  out  of  the 
bottomless  pit"  (not  mentioned  before),  with  the  detailed 
accounts,  ch.  13. 1, 11 ;  17.  8;  also  v.  8,  "  the  great  city,"  with 
ch.  H.  8;  17. 1,  5;  18. 10.  1.  ami  tUe  angel  stood— Omitted 
in  A,  Vulgate  and  Coptic.  Supported  by  B  and  Syriac.  If 
it  be  omitted,  the  reed  will,  in  construction,  agree  with 
"saying."  So  Wordsworth  takes  it.  The  reed,  the 
canon  of  Scripture,  the  measuring-reed  of  the  Church,  our 
rule  of  faith,  speaks.  So  in  ch.  16.  7  the  altar  is  personified 
as  speaking  (cf.  Note  there).  The  Spirit  speaks  in  tlie  canon 
of  Scripture  (the  word  canon  is  derived  from  Hebreiu  kaneh, 
"a  reed,"  the  word  here  used;  and  John  it  was  who  com- 
pleted the  canon).  So  Victorinus,  Aquinas,  and  Vit- 
ringa.  "  Like  a  rod,"  viz.,  straight :  like  a  rod  of  iron  (cli. 
2. 27),  unbending,  destroying  all  error,  and  that  "cannot 
be  broken."  Ch.  2.27;  Hebrews  1.  8,  Greek,  "a  rod  of 
straightuess,"  English  Version,  "a  sceptre  of  righteous- 
ness;" this  is  added  to  guard  against  it  being  thouglit 
that  the  reed  was  one  "shaken  by  tlie  wind."  In  the  ab- 
rupt style  of  the  Apocalypse,  "saying"  is  possibly  indef- 
inite, put  for  "one  said."  Still  Wordsworth's  view  agrees 
best  with  Greek.  So  the  ancient  commentator,  Andreas 
of  C^sarea,  in  the  end  of  the  fifth  century  (cf.  Note,  v.  3, 4). 
tUe  tt:m\}\c— Greek  naon  (as  distinguished  from  tlie  Greek 
hieron,  or  temple  in  general),  the  Holy  place,  ''the  sanc- 
tuary." tlie  altar— of  incense;  for  it  alone  was  in  the 
sanctuary  {Greek  naos).  The  measurement  of  the  Holy 
place  seems  to  me  to  stand  parallel  to  the  sealing  of  the 
elect  of  Israel  under  the  sixth  seal.  God's  elect  are  sym- 
bolized by  the  sanctuary  at  Jerusalem  (1  Corintliians  3. 10, 
17,  where  the  same  Greek  word  naos  occurs  for  "  temple," 
as  here).  Literal  Israel  in  Jerusalem,  and  with  the  tem- 
ple restored  (Ezekiel  40.  3,  5,  where  also  the  temple  is 
measured  with  the  measuring-reed,  41.,  42.,  43.,  44.),  shall 
stand  at  the  head  of  the  elect  Church.  The  measuring 
Implies  at  once  the  exactness  of  the  proportions  of  the 
temple  to  be  restored,  and  the  deflnite  completeness  (not 
one  being  wanting)  of  the  numbers  of  the  Israelite  and 
of  the  Gentile  elections.  The  literal  temple  at  Jerusalem 
shall  be  the  typical  forerunner  of  the  heavenly  .lerusalcm, 
in  which  there  shall  be  all  temple,  and  no  portion  exclu- 
sively set  apart  as  temple.  John's  accurately  drawing  the 
distinotion  in  subsequent  chapters  between  God's  ser- 
vants, and  those  who  bear  the  mark  of  the  beast,  is  the 
way  whereby  he  fulfils  the  direction  here  given  him  to 
measure  the  temple.  The  fact  that  the  temple  is  distin- 
guished from  them  that  worship  therein,  (axoura  the  view 
that  the  spiritual  temple,  the  Jewish  and  Christian 
Church,  is  not  exclusively  meant,  but  that  the  literal 
temple  must  also  be  meant.  It  shall  be  rebuilt  on  the  re- 
turn of  the  Jews  to  their  land.  Antichrist  shall  there  put 
forward  his  blasphemous  claims.  The  sealed  elect  of 
Israel,  the  head  of  the  elect  Church,  alone  shall  refuse  his 
claims.  These  shall  constitute  the  true  sanctuary  which 
is  here  measured,  t.  e.,  accurately  marked  and  kept  by 
God,  whereas  the  rest  shall  yield  to  his  pretensions. 
Wordsworth  objects  that,  in  the  tw«nty-flve  passages  of 
the  Acts,  wherein  the  Jewish  temple  is  mentioned,  it  is 
called  hieron,  not  naos,a,n<l  so  in  the  .tpostolic  Epistles; 
but  tills  is  simply  because  no  occasion  for  mentioning  the 
literal  Holy  place  {Greek  naos)  occurs  in  Acts  and  the  Epis- 
tles ;  indeed,  in  Acts  7.  48,  though  not  directly,  there  does 
occur  the  term  naos,  indirectly  referring  to  the  Jerusalem 
temple  Holy  place.    In  addressing  Gentile  Christians,  to 


whom  the  literal  Jerusalem  temple  was  not  familiar,  It 
was  to  be  expected  the  term  naos  should  not  be  found  in 
the  literal,  but  iu  the  spiritual  sense.  In  v.  19  naos  is  used 
in  a  local  sense;  cf.  also  ch.  14.  15,  17;  15.5,  8.  3.  But— 
Greek,  "And."  tlie  court  .  .  .  -wltliout— all  outside  the 
Holy  place  {v.  1).  leave  out  — of  thy  measurement,  lit., 
"  cast  out ;"  reckon  as  unhallowed,  it— Emphatical.  It  is 
not  to  be  measured ;  whereas  the  holy  place  is.  given— 
by  God's  appointment,  unto  tlie  Gentiles— In  the  wider 
sense,  there  are  meant  here  "  the  times  of  the  Gentiles," 
wherein  Jerusalem  is  ''trodden  down  of  the  Gentiles,"  aa 
the  parallel,  Luke  21. 24,  proves ;  for  the  same  word  is  used 
here  \_Greek  patein],  "tread  under  foot."  Cf.  also  Psalm 
79.1;  Isaiah  63. 18.  forty  ,  .  .  two  montlis— (Ch.  13.  5.)  The 
same  period  as  Daniel's  "  time,  times,  and  a  half"  (ch.  12. 
14);  and  v.  3,  and  ch.  12.  6,  the  woman  a  fugitive  in  the  wil- 
derness "a  thousand  two  hundred  and  threescore  days." 
In  the  wider  sense,  we  may  either  adopt  the  year-day 
theory  of  1260  years  (on  which,  and  the  papal  rule  of  1260 
years,  see  my  Notes,  Daniel  7. 25 ;  8. 14 ;  12. 11),  or  rather,  re- 
gard the  2300  days  (Daniel  8. 14),  133.5  days  (Daniel  12. 11, 12), 
1290  days,  and  1260  days,  as  symbolical  of  the  long  period 
of  the  Gentile  times,  whether  dating  from  the  subversion 
of  the  Jewish  theocracy  at  the  Babylonian  captivity  (the 
kingdom  having  been  never  since  restored  to  Israel),  or 
from  the  last  destruction  of  Jerusalem  under  Titus,  and 
extending  to  the  restoration  of  the  theocracy  at  the  com- 
ing of  Him  "whose  right  it  is;"  the  diflerent  epochs 
marked  by  the  2800, 1335, 1290,  and  1260  days,  will  not  be 
fully  cleared  up  till  the  grand  consummation;  but,  mean- 
while, our  duty  and  privilege  urge  us  to  investigate  them. 
Some  one  of  the  epochs  assigned  by  many  may  be  right, 
but  as  yet  it  is  uncertain.  The  times  of  the  Gentile  mon- 
arcliies  during  Israel's  seven  times  punishment,  will  prob- 
ably, in  the  narrower  sense  {v.  2),  be  succeeded  by  the 
much  more  restricted  times  of  the  personal  Antichrist's 
tyranny  in  the  Holy  Land.  The  long  years  of  papal  mis- 
rule may  be  followed  by  the  short  time  of  the  man  of  sin, 
who  shall  concentrate  in  himself  all  tlieapostasy,  persecu- 
tion, and  evil  of  the  various  forerunning  Antichrists,  An- 
tiochus,  Mohammed,  Popery,  just  before  Christ's  advent. 
His  time  shall  be  the  recapitulation  and  open  con- 
summation of  the  "mystery  of  iniquity"  so  long  leaven- 
ing the  world.  Witnessing  churches  may  be  followed  by 
witnessing  individuals,  the  former  occupying  the  longer, 
the  latter,  the  shorter  period.  The  three  and  a  /ia?/(1260 
days  being  three  and  a  half  years  of  360  days  each,  during 
whicli  the  two  witnesses  prophesy  in  sackcloth)  is  the  sa- 
cred number  seven  halved,  implying  the  Antichristian 
world-power's  time  is  broken  at  best;  it  answers  to  the 
three  a7id  a  half  years'  period  in  which  Christ  witnessed  for 
the  truth,  and  the  Jews,  His  own  people,  disowned  Him, 
and  the  God-opposed  world-power  crucified  Him  (cf.  Note, 
Daniel  9.27).  The  three  and  a  half,  in  a  word,  marks  the 
time  in  which  the  earthly  rules  over  the  heavenly  king- 
dom. It  was  the  duration  of  Antiochus'  treading  down 
of  the  temple  and  persecution  of  faithful  Israelites.  The 
resurrection  of  the  witnesses  after  three  and  a  half  days, 
answers  to  Christ's  resurrection  after  three  days.  The 
world-power's  times  never  reach  tlie  sacred  fulness  of 
seven  times  360,  t.  e.,  2520,  though  they  approach  to  it  in 
2;i00  (Daniel  8. 11).  Tlie  forty-two  months  answer  to  Israel's 
forty-two  sojournings  (Numbers  33. 1-.50)  in  the  wilderness, 
as  contrasted  with  the  sabbatic  rest  in  Canaan:  remind- 
ing the  Cliurch  that  here,  in  the  world-wilderness,  she 
cannot  look  for  her  sabbatic  rest.  Also,  three  and  a  half 
years  was  the  period  of  the  heaven  being  shut  up,  and 
of  consequent  famine,  in  Elias'  time.  Thus,  three  and  a 
half  represented  to  the  Church  the  idea  of  toil,  pilgrim- 
age, and  persecution.  3.  I  will  give  poicer— There  is  no 
"power"  In  the  Greek,  so  that  "give"  mu.st  mean  "give 
commission,"  or  some  such  word,  my  two  witnesses— 
Greek,  "the  two  witnesses  of  me."  The  article  implies 
that  the  two  were  well  known  at  least  to  John,  proplicsy 
—preach  under  the  Inspiration  of  the  Spirit,  denouncing 
Judgments  against  the  apostate.  They  are  described  by 
symbol  as  "the  two  olive  trees"  and  "the  two  candle- 
sticks," or  lamp-sla7uls,  "standing  before  the  God  of  tho 

575 


The  Testimony  of  the  Two  Witnesses. 


REVELATION  XI. 


The  Beast  from  the  Pit  shall  Kill  them. 


earth."    The  reference  is  to  Zechariah  4.  3, 12,  where  two 
individuals  are  meant,  Joshua  and  Zerubbabel,  who  min- 
istered to  the  Jewish  Cliurcli,  just  as  the  two  olive  trees 
emptied  tlie  oil  out  of  themselves  into  the  bowl  of  the 
candlestick.    So  in  the  final  apostasy  God  will  raise  up 
two  inspired  witnesses  to  minister  encouragement  to  the 
afflicted,  though  sealed,  remnant.    As  two  candlesticks 
are  mentioned  v.  4,  but  only  one  in  Zechariah  4.,  I  think 
the  twofold  Church,  Jewish  and  Gentile,  may  be  meant 
by   the  two  candlesticks    represented  by  the  two  wit- 
nesses: just  as  in  ch.7.  there  are  described  first  the  sealed 
of  Israel,  then  those  of  all  nations.    But  see  Note,  v.  4. 
The  actions  of  the  two  witnesses  are  just  those  of  Moses 
when  witnessing  for  God  against  Pharaoh  (the  type  of 
Antichrist,  the  last  and  greatest  foe  of  Israel),  turning  the 
waters  into  blood,  and  smiting  with  plagues  ;  and  of  Elijah 
(the  witness  for  God  in  an  almost  universal  apostasy  of 
Israel,  a  remnant  of  7000,  however,  being  left,  as  the 
144,000  sealed,  ch.  7.)  causing  flre  by  his  word  to  devour  the 
enemy,  and  shutting  heaven,  so  that  it  rauied  not  for  three 
years  and  six  months,   the  very  time  (1260  days)  during 
which  the  two  witnesses  prophesy.    Moreover,  the  words 
.  "witness"  and  "  propliesy"  are  usually  applied  to  indi- 
viduals, not  to  absti-actions  (cf.  Psalm  52.  8).    De  Burgh 
thinks  Elijah  and  Moses  will  again  appear,  as  Malachi  4. 
5,  6  seems  to  imply  (cf.  Matthew  17. 11 ;  Acts  3.  21).    Moses 
and  Elijah  appeared  with  Christ  at  the  Transfiguration, 
which  foreshadowed  His  coming    millennial  kingdom. 
As  to  Moses,  cf.  Deuteronomy  34.  5,  6;    Jude  9.     Elias' 
genius  and  mode  of  procedure  bears  the  same  relation  to 
the  second  coming  of  Christ,  that  John  the  Baptist's  did 
to  the  first  coming.  [Bengel.J    Many  of  the  earlj'  Church 
thought  tlie  two  witnesses  to  be  Enoch  and  Elijah.    This 
would  avoid  the  difficulty  of  the  dying  a  second  time,  for 
these  have  never  yet  died;   but,  perhaps,  shall  be  the 
witnesses  slain.    Still,  the  turning  the  water  to  blood,  and  the 
plagues  {v.  6),  apply  best  to  Moses  (cf.  ch.  15.  3,  "  the  song  of 
Moses").  Tlie  transfiguration-glory  of  Moses  and  Elias  was 
not  their  permanent  resurreclion-slate,  which  shall  not  be 
till  Clirist  shall  come  to  glorify  His  saints,  for  He  has  pre- 
cedence before  all  in  rising.    An  objection  to  this  inter- 
pretation is,  that  those  blessed  departed  servants  of  God 
would  have  to  submit  to  death  (v.  7,  8),  and  this  in  Moses' 
case  a  second  time,  which  Hebrews  9.  27  denies.    See  my 
Note,  Zechariah  4. 11, 12,  on  tlie  two  witnesses  as  answer- 
ing to  "the  two  olive  trees."    The  two  olive  trees  are 
channels  of  the  oil  feeding  the  Church,  and  symbols  of 
peace.    The  Holy  Spirit  is  the  oil  in  tliem.    Christ's  wit- 
nesses, in  remarkable  times  of  the  Cliui'ch's  history,  have 
generally  appeared  in  pairs:  as  Moses  and  Aaron,  the  in- 
spired civil  and  religious  authorities;  Caleb  and  Joshua; 
Ezekiel  the  priest  and  Daniel  the  prophet;  Zerubbabel 
and  Joshua.    In  sackcloth.— The  garment  of   prophets, 
especially  when  calling  people  to  mortification  of  their 
sins,  and  to  repentance.    Their  very  exterior  aspect  ac- 
corded with  their  teachings:  so  Elijah,  and  John  who 
came  in  His  spirit  and  power.    The  sackcloth  of  the  wit- 
nesses is  a  catchword  linking  this  episode  under  the  sixth 
trumpet,  with  the  SMH  litacA;  as  sackcloth  (in  righteous  re- 
tribution on  the  apostates  who  rejected  God's  witnesses) 
under  the  sixth  seal  (ch.  6.  12").    4.  standing  before  tlie 
God  of  tlie  earth — A,  B,  C,  Vulgate,  Syriac,   Coptic,  and 
Andreas  read  "Lord"  for  "God:"    so  Zechariah  4.14. 
Ministering  to  (Luke  1. 19),  and  as  in  the  sight  of  Him, 
wlio,  though  now    so  widely  disowned  on  earth,  is  its 
rightful  King,  and  shall  at  last  be  openly  recognized  as 
such  (v.  15).    The  phrase  alludes    to  Zechariah  4.  10,  14, 
"  the  two  anointed  ones  tliat  stand  by  the  Lord  of  the 
whole  earth."     The  article  "  the"  marks  this  allusion. 
They  are  "the  two  candlesticks,"  not  that  they  are  the 
Church,  the  ojie   candlestick,  but  as  its  representative 
light-bearers  {Greek,  Philippians  2.  \^,  phosteres),  and  min- 
isteritug  for  its  encouragement  in  a  time  of  apostasy. 
Wordsworth's  view  is  worth  consideration,  whether  it 
may  not  constitute  a  secondary  sense :  the  two  witnesses, 
the  olive  trees,  are  the  two  Testaments  ministering  their 
testimony  to  the  Church  of  the  old  dispensation,  as  well  as 
to  tliat  of  the  new,  which  explains  the  two  witnesses 
576 


being  called  also  the  tivo  candlesliclcs  (the  Old  and  New  Tes- 
tament churches  :  the  candlestick  in  Zechariah  4.  is  bat 
one,  as  there  was  then  but  one  Testament,  and  one  Church, 
the  Jewish).  The  Church  in  both  dispensations  has  no 
light  in  herself,  but  derives  it  from  the  Spirit  through  tlie 
witness  of  the  twofold  word,  the  two  olive  trees  :  cf.  {Note) 
V.  1,  which  is  connected  with  this,  </te  reecf,  the  Scripture 
canon,  being  the  measure  of  the  Church:  so  Prisiasius 
X.,  p.  314:  the  two  witnesses  preach  in  sackcloth,  mark- 
ing the  ignominous  treatment  which  the  word,  like 
Christ  Himself,  receives  from  the  world.  So  the  twenty- 
four  elders  represent  the  ministers  of  the  two  dispensa- 
tions by  the  double  twelve.  But  v.  7  proves  that  prima- 
rily the  two  Testaments  cannot  be  meant;  for  these  shall 
never  be  "killed,"  and  never  "shall  have  finished  their 
testimony"  till  the  world  is  finished.  5.  will  liurt — 
Greek,  "wishes,"  or  "desires  to  hurt  them."  fire  .  .  . 
devoureth  — (Cf.  Jeremiah  5.14;  23.  29).  out  of  their 
mouth— Not  literally,  but  God  makes  their  inspired  de- 
nunciations of  judgment  to  come  to  pass  and  devour  their 
enemies,  if  any  man  -will  liurt  them  —  Twice  re- 
peated, to  mark  the  immediate  certainty  of  the  accom- 
plishment, in  this  manner — so  in  like  manner  as  he 
tries  to  hurt  them  (cf.  ch.  13. 10).  Retribution  in  kind. 
6.  These  .  .  .  -power— Greek,  "authorized  power."  it 
rain  not  —  Greek  {huetos  brechee),  "rain  shower  not," 
lit.,  "  moisten  not"  (the  earth),  smite  .  .  .  Tvith  all  plagues 
— Greek,  "  with  {lit.,  in)  ever3'  plague."  7.  finished  their 
testimony— The  same  verb  is  used  of  Paul's  ending  his 
ministry  by  a  violent  death,  the  heast  tliat  ascended 
out  of  the  bottomless  pit — Greek,  "the  wild  beast  .  .  . 
the  abyss."  This  beast  was  not  mentioned  before,  yet 
he  is  introduced  as  "the  beast,"  because  he  had  already 
been  described  by  Daniel  (7.  3,  11),  and  he  is  fully  so 
in  the  subsequent  part  of  the  Apocalypse,  viz.,  ch.  13. 1; 
17. 8.  Thus,  John  at  once  appropriates  the  Old  Tes- 
tament prophecies;  and  also,  viewing  his  whole  sub- 
ject at  a  glance,  mentions  as  familiar  things  (though 
not  yet  so  to  the  reader)  objects  to  be  described  hereafter 
by  himself.  It  is  a  proof  of  the  unity  that  pervades 
all  Scripture,  make  war  against  them — alluding  to 
Daniel  7.  21,  where  tlie  same  is  said  of  the  little  horn  that 
sprang  up  among  the  ten  horns  on  the  fourth  beast.  8. 
dead  bodies— So  Vulgate,  Syriae  and  Andreas.  But  A, 
B,  C,  the  oldest  MSS.,  and  Coptic  read  the  singular, 
"dead  body."  The  two  fallen  in  one  cause  are  consid- 
ered as  one.  the  great  <iity— Eight  i\mes  in  the  Revela- 
tion elsewhere  used  of  Babylon  (ch.  14.  8;  16.  19;  17. 18; 
18.  10,  16,  18,  19,  21).  In  ch.  21,  10  {English  Version  as  to  the 
new  Jerusalem),  the  oldest  MSS.  omit  "  the  great"  before 
city,  so  that  it  forms  no  exception.  It  must,  therefore, 
have  an  anticipatory  reference  to  the  mystical  Babylon. 
tvhich — Greek,  "the  which,"  viz.,  the  city  which,  spirit- 
ually—in  a  spiritual  sense.  Sodom— The  very  term  ap- 
plied by  Isaiah  1.  10  to  apostate  Jerusalem  (cf.  Ezekiel  16. 
48).  Egypt— the  nation  which  the  Jews'  besetting  sin 
was  to  lean  upon,  -where  .  .  ,  Lord  ^vas  crucified — This 
identifies  the  city  as  Jerusalem,  though  tlie  Lord  was  cru- 
cified outside  of  the  city.  Eusebius  mentions  that  the 
scene  of  Christ's  crucifixion  was  enclosed  within  the  city 
by  Constantine;  so  it  will  be  probably  at  the  time  of  the 
slaying  of  the  witnesses.  The  Beast  [e.  g..  Napoleon  and 
France's  efforts]  has  been  long  struggling  fot  a  footing  in 
Palestine;  after  his  ascent  from  the  bottomless  pit  he 
struggles  much  more.  [Bengel.]  Some  one  of  the  Na- 
poleonic dynasty  may  obtain  tliat  footing,  and  even  be 
regarded  as  Messiah  by  the  Jews,  in  virtue  of  his  restor- 
ing them  to  their  own  land  ;  and  so  may  prove  to  be  the 
last  Antichrist.  The  difficulty  is,  how  can  Jerusalem  be 
called  "  the  great  city,"  i.  e.,  Babylon  7  Bj'  her  becoming 
the  world's  capital  of  idolatrous  apostasy,  such  as  Babylon 
originally  was,  and  then  Rome  has  been ;  just  as  she  is 
here  called  also  "  Sodom  and  Egypt."  also  our — A,  B,  C, 
Origen,  Andreas,  <fec.,  read,  "  also  their."  Where  their 
Lord,  also,  as  well  as  they,  was  slain.  Cf.  ch.  18.  24,  where 
the  blood  o/ all  slain  on  earth  Is  said  to  be  found  in  Baby- 
lon, just  as  in  Matthew  23. 35,  Jesus  saith  that,  "  upon  the 
Jews  and  Jekusalem"  (cf.  v.  37,  38)  shall  "come  all  the 


The  Two  Witnesses  shall  Mise  again 


REVELATION  XL 


a/ler  Three  Days  and  a  Half . 


righteous  blood  shed  upon  earth;"  whence  it  follows  Je- 
rusalem shall  be  the  last  capital  of  the  world-apostasy, 
and  so  receive  the  last  and  worst  visitation  of  all   the 
judgments  ever  inflicted  on  the  apostate  world,  the  earn- 
est of  whicli  was  given  in  the  Roman  destruction  of  Je- 
rusalem.   In  the  wider  sense,  in  the  Cliurch-historical 
period,  tlie  Church  being  the  sanctuary,  all  outside  of  it 
is  the  world,  the  great  city,  wherein  all  the  martyrdoms 
of  saints  have  taken  place.    Babylon  marks  its  idolatry, 
EgyiJlils  tyranny, /Sodo»i  its  desperate  corruption,  J^e7-u- 
salein  its  pretensions  to  sanctity  on  the  ground  of  spiritual 
privileges,  whilst  all  the  while  itis  the  murderer  of  Christ 
in  the  person  of  His  members.  All  which  is  true  of  Rome. 
So  ViTRiNGA.    But  in  tlie  more  definite  sense,  Jerusalem 
Is  regarded,  even  in  Hebrews  (ch.  13. 12-14),  as  the  world- 
city  wliich  believers  were  then  to  go  fortli  from,  in  order 
to  "seek  one  to  come."    9.  tliey— ratlier,  "(io»je)  of  the 
peoples."    people — Greek,  "  peoples."    li.i\\Are(\.s— Greek, 
"tribes;"  all  save  the  elect  (whence  it  is  not  said.  The 
peoples,  &c.,  but  [some]  of  the  peoples,  &c. ;  or,  some  of  the 
peoples,  &c.,  may  refer  to  those  of  the  nations,  &c.,  mho  at  the 
time  shall  hold  possession  of  Palestine  and  Jerusalem),   shall 
see — So  Vulgate,  Syriac,  and  Coptic.  But  A,  B,  C,  Andreas, 
the  present,  "see,"  or   rather    (Greek  ble^iousin),  "look 
upon."    The  prophetic  present.    AeaAlaoAiesSo  Vulgate, 
iSyriac,  and  Andreas.    But  A,  B,  C,  and  Coptic,  singular, 
as  in  V.  8,  "  dead  body."    Three  and  a  half  days  answer  to 
the  three  and  a  half  years  {Notes,  v.  2,  3),  the  half  of  seven, 
the  full  and  perfect  number,     sliall  not  suffei-— So  B, 
Syriac,  Coptic,  and  Andreas.    But  A,  C,  and  Vulgate  read, 
"do  not  suffer."    in  graves— So  Vulgate  audFniisiASiiJS. 
But  B,  C,  Syriac,  Coptic,  and  Andreas,  singular  ;  translate, 
"into  a  sepulchre,"  lit.,  a  inonument.     Accordingly,  in 
righteous  retribution  in  ^ind,  t}ie  fles?i  of  the  Antichris- 
tian  hosts  is  not  buried,  but  given  to  all  the  foiuls  in  7nid- 
heaven  to  eat  (ch.  19.  17,  18,  21).    10.  they  tUat  ilwell  upon 
.  .  .  earth— those  who  belong  to  the  earth,  as  its  citizens, 
not  to  heaven  (ch.  3.  10 ;  8.  13;  12.  12;  13.  8).    shall— So  Vul- 
gate, Syriac,  and  Coptic.    But  A,  B,  C  read  tJie  x>resent ;  cf. 
Ifote,  on  "shall  not  suffer,"  v.  9.    rejoice  over  thcin — Tlie 
Antichristianity  of  the  last  daj^s  shall  probably  be  under 
the  name  of  philosophical  enlightenment  and  civilization, 
but  really  man's  deification  of  himself.    Fanaticism  shall 
lead  Antichrist's  followers  to  exult   in  having  at  last 
seemingly  silenced  in  death  their  Cliristian  rebukers. 
Like  her  Lord,  the  Church  will  have  her  dark  passion- 
week  followed  by  the  bright  resurrection-morn.    It  is  a 
curious  historical  coincidence  that,  at  the  fifth  Lateran 
Council,  May  5,  1514,  no  witness  (not  even  the  Moravians 
who  were  summoned)  testified  for  the  truth,  as  Huss  and 
Jerome  did  at  Constance ;  an  orator  ascended  the  tribunal 
before  the  representatives  of  Papal  Christendom,  and  said. 
There  is  no  reclaimant,  no  opponent.    Luthek,  on  Octo- 
ber 31,  1517,  exactly  three  and  a  half  years  afterwards, 
posted  up  his  famous  tliesis  on  the  church  at  Wittenberg. 
The  objection  is,  the  years  are  years  of  36.5,  not  360,  days,  and 
so  two  and  a  half  days  are  deficient;  but  still  the  coinci- 
dence iscurious;  and  if  this  prophecy  beallowed  other  ful- 
filments, besides  tlie  final  and  literal  one  under  tlie  last 
Antichrist,  tliis  may  reasonably  be  regarded  as  one.  send 
gifts  one  to  another— as  was  usual  at  a  joyous  festival, 
tonnentccl  them— t;i2.,  with  the  plagues  which  they  had 
power  to  inflict  (v.  5,  6);  also,  by  their  testimony  against 
the  earthly.  11.  Translaieas  Greek,  "After  the  three  days," 
&c,    tlie  Spirit  of  life- the  same  which  breathed  life  into 
Israel's  dry  bones,  Ezekiel  37.  10,  11  (where  see  my  Notes), 
"  Breath  cn«ie  into  them."    The  passage  here,  as  there,  is 
closely  connected  with  Tlsraers  restoration  as  a  nation  to 
political  and  religious  life.    Cf.  also  concerning  tlie  same, 
Hosea  6.  2,  where  Ephraim  says,  "  After  two  days  will  He 
revive  us;  in  the  thi7-d  rfa^Hewill  raise  us  «;>,  and  we 
sliall /iie  in  His  sight."    into— so  B  and  Vulgate.    But  A 
rends  (Greek  en  aulois),  "(so  as  to  be)  in  them."    stood 
npon  tliclr  feet— the  very  words  in  Ezekiel  37.  10,  which 
proves  the  allusion  to  be  to  I.trael's  resurrection,  in  con- 
trast to  "  the  times  of  the  Gentiles  "  wherein  these  "tread 
under  foot  the  holy  city."    great  fear— such  as  fell  on  the 
eoldiers  guarding   Christ's   tomb    at    His    resurrection 
84 


(Matthew  28.  4),  when  also  there  was  a  great  earthquake 
(v.  2).   saw— Greefc,  "beheld."   VZ.  They— So  A,  C,  Vulgate. 
But  B,  Coptic,  Syriac,  and  Andreas  read,  "I  heard."    m 
clowa— Greek,  "  the  cloud ;"  which  may  be  merely  the 
generic  expression  for  what  we  are  familiar  with,  as  we 
say  "</te  clouds."    But  I  prefer  taking  the  article  as  defi- 
nitely alluding  to  the  cloud  which  received  Jesus  at  His 
ascension.  Acts  1.  9  (where  there  is  no  article,  as  there  is 
no  allusion  to  a  previous  cloud,  such  as  there  is  here).    As 
they  resembled  Him  in  their  three  and  a  half  years'  wit- 
nessing, their  three  and  a  half  days  lying  in  death  (though 
not  for  exactly  the  same  time,  nor  put  in  a  tomb  as  He 
was),  so  also  in  their  ascension  is  the  translation  and 
transfiguration  of  the  sealed  of  Israel  (ch.7.),  and  the  elect 
of  all  nations,  caught  up  out  of  the  reach  of  the  Antichris- 
tian  foe.    In  ch.  14.  14,  15,  16,  He  is  represented  as  sitting 
on  a  ivfiite  cloud,    their  enemies  helield  them— and  were 
thus  openly  convicted  by  God  for  their  unbelief  and  per- 
secution of  His  servants;  unlike  Elijah's  ascension  for- 
merly, in  the  sight  of  friends  only.    The  Church  caught 
HP  to  meet  the  Lord  in  the  air,  and  transfigured  in  body, 
is  justified  by  her  Lord  before  the  world,  even  as  the  man- 
child  (Jesus)  was  "caught  up  unto  God  and  His  throne" 
from  before  the  dragon  standing  ready  to  devour  the  U'oman's 
child  as  soon  as  born.    13.  "  In  that  same  (lit.,  the)  hour." 
great  earthquaice— answering  to  the  "great  earthquake" 
under  the  sixth  seal,  just  at  the  approach  of  the  Lord  (ch. 
6. 12).    Christ  was  delivered  unto  His  enemies  on  the  fifth 
day  of  the  week,  and  on  the  sizthwas  crucified,  and  on  the 
sabbath  rested;  so  it  is  under  the  sixth  seal  and  sixth 
trumpet  that   the  last  suffering  of  the  Church,  begun 
under    the  fifth   seal    and    trumpet,  is   to    be    consum- 
mated, before  she  enters  on  her  seventh  day  of  eternal 
sabbath.      Six    is    the    number    of    the    world-power's 
greatest  triumph,  but  at  the  same  time  verges  on  seven, 
the  Divine  number,  when  its  utter  destruction   takes 
place.     Cf.  666  in  ch.  13.  18,  "the  number  of  the  beast." 
tenth  part  of  the  city  fell— z.  e.,  of  "the  great  city"  (ch. 
16.  19;  Zechariah  14.  2).    Ten  is  the  number  of  the  rcorld- 
kingdoms  (ch.  17.  10-12),  and  the  beast's  horns  (ch.  13.  1),  and 
the  dragon's  (ch.  12. 3).  Thus,  in  the  Church-historical  view, 
it  is  hereby  implied,  that  one  of  the  ten  apostate  world- 
kingdoms  fall.    But  in  the  narrower  view  a  tenth  of  Je- 
rusalem under  Antichrist  falls.    The  nine-tenths  remain, 
and  become  when  purified  the  centre  of  Christ's  earthly 
kingdom,    of  men— GrrecA:,  "  names  of  men."    The  men 
are  as  accurately  enumerated  as  if  their   names  were 
given,    seven  tliousand— Elliott  interprets  seven  chil- 
iads or  provinces,  i.  e.,  the  seven  Dutch  United  Provinces 
lost  to  the  papacy ;  and  "  names  of  men,"  titles  of  digni- 
ty, duchies,  lordships,  &c.    Rather,  «ei.'e?i  thousand  com- 
bine the  two  mystical  perfect  and  comprehensive  num- 
bers seven  and  tJwusand,  implying  the  fidl  and  complete 
destruction  of  the  impenitent,    the  remnant— consisting 
of  the  Israelite  inhabitants  not  slain.    Their  conversion 
forms  a  blessed  contrast  to  ch.  16.  9;  and  above,  ch.  9.  20, 
21.    These  repenting  (Zechariah  12. 10-14;  13. 1),  become  in 
the  flesh  the  loyal  subjects  of  Christ  reigning  over  the 
earth  with  His  transfigured  saints,    gave  glory  to  the  ■ 
God  of  lieaven— whicli  whilst  apostates,  and  worship- 
ping the  beast's  image,  they  had  not  done.      God   of. 
heaven— The  apostates  of  the  last  days,  in  pretended 
scientific  enlightenincnt,  recognize  no  heavenly  power,  ' 
but  only  the  natural  forces   in  the  earth  which  come 
under  their  observation.    His  receiving  up  into  heaven 
the  two  witnesses  who  had  poiver  during  their  time  on 
earth  to  shut  heaven  from  raining  (i'.  6),  constrained  His 
and  their  enemies  ^v'1lo  witnessed  it,  to  acknowledge  the 
God  of  heaven,  to  be  God  of  the  earth  (v.  4).    As  in  v.  4  He 
declared  Himself  to  be  God  of  the  earth  by  His  two  wit- 
nesses, so  now  He  proves  Himself  to  be  God  of  heaven 
also.    14.  The  second -ivoe— That  under  the  sixth  trum- 
pet (ch.  9.  12-21),  including  also  the  prophecy,  cli.  11.  1-13: 
Woe  to  the  world,  joy  to  the  faithful,  as  their  redemption 
draweth  nigh,    the  third  woe  cometli  quickly — It  is  not 
mentioned  in  detail  for  the  present,  until  first  there  is- 
given  a  sketch  of  the  history  of  the  origination,  suftering^ 
and  faithfulness  of  the  Church  in  a  time  of  apostasy  andi 

577 


The  Soundimj  of  the  Seventh  Trumpet. 


KEVELATION  XII. 


The  Woman  Clothed  with  the  Sun.  ■ 


persecution.  Instead  of  the  third  woe  being  detailed,  tlie 
grand  consummation  is  summarily  noticed,  the  tlianks- 
giving  of  the  twenty-four  elders  in  heaven  for  the  estab- 
lishment of  Christ's  kingdom  on  ear</(,  attended  with  the 
destruction  of  the  destroyers  of  the  earth.  15.  Sounded — 
With  his  trumpet.  Evidently  "the  last  trumpet."  Six 
is  close  to  seven,  but  does  not  reach  it.  The  world-judg- 
ments are  complete  in  six,  but  by  the  fulfilment  of  seven 
the  world-kingdoms  become  Christ's.  Six  is  the  number 
of  the  world  given  over  to  judgment.  It  is  half  of  twelve, 
the  Church's  number,  as  three  and  a  half  is  half  of  seven, 
the  Divine  number  for  completeness.  Bengel  thinks 
the  angel  here  to  have  been  Gabriel,  which  name  is  com- 
pounded of  JEl,  God,  and  Geber,  mighty  man  (ch.  10. 1). 
Gabriel  therefore  appropriately  announced  to  Mary  the 
advent  of  the  mighty  God-man:  cf.  the  account  of  the  man- 
child's  birth  which  follows  (ch.  12.  1-0),  to  which  this 
forms  the  transition,  though  the  seventh  trumpet  in 
time  is  subsequent,  being  the  consummation  of  the  his- 
torical eiDisode,  chs.  12.  and  13.  The  seventh  trumpet,  like 
the  seventh  seal  aud  seventh  vial,  being  the  consumma- 
tion, is  accompanied  differently  from  the  preceding  six: 
not  the  consequences  which  follow  on  earth,  but  those  in 
HEAVEN,  are  set  before  us,  the  great  voices  and  thanks- 
giving of  the  twenty-four  elders  in  heaven,  as  the  half-hour's 
silence  in  heaven  at  the  seventh  seal,  and  the  voice  out  of  the 
temple  in  heaven,  "It  is  done,"  at  the  seventh  vial.  This  is 
parallel  to  Daniel  2.  41,  "The  God  of  heaven  shall  set  up  a 
kingdom,  wliich  shall  never  be  destroyed:  and  the  king- 
dom shall  not  be  left  to  other  people,  but  it  shall  break  to 
pieces  all  these  kingdoms,  aud  it  shall  stand  for  evei."  It 
Is  the  setting  up  of  Heaven's  sovereignty  over  the  earth 
visibly,  which,  when  invisibly  exercised,  was  rejected  by 
the  earthly  rulers  heretofoi-e.  The  distinction  of  worldly 
and  spiritual  shall  then  cease.  There  will  be  no  beast  in 
opposition  to  the  woman.  Poetry,  art,  science,  and  social 
life  will  be  at  once  worldly  and  Christian,  kiugdoitis— 
A,  B,  C,  Vulgate  read  the  singular,  "  The  kingdom  (sove- 
reignty) of  (over)  the  world  is  our  Lord's  and  His 
Christ's."  There  is  no  good  authority  for  English  Ver- 
sion reading.  The  kingdoms  of  the  world  give  way  to  the 
kingdom  of  (over)  the  ivorld  exercised  by  Christ.  The 
earth-kingdoms  are  many :  His  shall  be  one.  The  appel- 
lation "Christ,"  the  Anointed,  is  here,  where  His  kingdom 
is  mentioned,  appropriately  for  the  first  time  used  in 
Revelation.  For  it  is  equivalent  to  King.  Though 
priests  and  prophets  also  were  anointed,  ynt  this  term  is 
peculiarly  applied  to  Him  as  King,  insomuch  that  "the 
Lord's  anointed"  is  His  title  as  King,  in  places  where  He 
is  distinguished  from  the  priests.  The  glorified  Son  of 
man  shall  rule  mankind  by  His  transfigured  Church  in 
heaven,  and  by  His  people  Israel  on  earth :  Israel  shall 
be  the  priestly  mediator  of  blessings  to  the  whole  world, 
realizing  them  first,  lie— Not  emphatical  in  the  Greek. 
shall  reigii  for  evei-  and  »^rer— Greek,  "  unto  the  ages  of 
the  ages."  Here  begins  the  millennial  reign,  the  consum- 
mation of  "the  mystery  of  God"  (ch.  10.  7).  IG.  foefore 
God— B  and  iSyriac  read,  "  before  the  throne  of  God."  But 
A,  C,  Vulgate,  and  Coptic  read  as  English  Version,  seats— 
Greek,  "thrones."  17.  tliawJcs- for  the  answer  to  our 
prayers  (ch.  6. 10,  11)  in  destroying  them  which  destroy  the 
earth  {v.  18),  thereby  preparing  the  way  for  setting  up  the 
kingdom  of  thyself  and  thy  saints,  and  ai-t  to  come— 
Omitted  in  A,  B,  C,  Vulgate,  Syriac,  Cypkian,  and  An- 
dreas. The  consummation  having  actually  come,  they 
do  not  address  Him  as  they  did  when  it  was  still  future, 
"  Thou  that  art  to  come."  Cf.  v.  18,  "  is  come."  From  the 
sounding  of  tlie  seventh  trumpet  He  is  to  His  people  JxVii, 
the  ever-present  Lord,  who  is,  more  peculiarly  than  Je- 
hovah "  who  is,  was,  and  is  to  come."  taken  to  tUee  tUy 
great  power—"  to  thee"  is  not  in  the  Greek.  Christ  takes 
to  Him  the  kingdom  as  His  own  of  right.  18.  the  na- 
tions -were  angry— Alluding  to  Psalm  1)9.  1,  LXX.,  "  The 
Lord  is  become  King:  let  the  peoples  become  angry." 
Their  anger  is  combined  with  alarm  (Exodus  15.  U;  2 
Kings  19.  26,  28,  "  thy  rage  against  me  is  come  up  into  mine 
ears,  I  will  put  my  hook  in  thy  nose,"  &c.).  Translate, 
as  the  Greek  is  the  same,  "The  nations  were  angered,  and 
578 


thy  anger  is  come."  How  petty  man's  impotent  anger, 
standing  here  side  by  side  with  that  of  the  omnipotent 
God!  dead  .  .  .  l»e  judged- Proving  that  tliis  seventh 
trumpet  is  at  the  end  of  all  things,  when  the  judgment  on 
Christ's  foes,  aud  the  reward  of  His  saints,  long  prayed 
for  by  His  saints,  shall  take  place,  tlie  propJiets — as,  for 
instance,  the  two  prophesying  witnesses  {v.  3),  and  those 
who  have  showed  them  kindness  for  Clirist's  sake.  Jesus 
shall  come  to  eflfect  by  His  presence  that  which  we  have 
looked  for  long,  but  vainly,  in  His  absence,  and  by  other 
means,  destroy  tliem  whicli  destroy  tlie  eartli — Retri- 
bution in  kind  (cf.  ch.  16,  6;  Luke  19.  27).  Daniel  7. 11-18, 
DL\y  Notes.  19.  A  similar  solemn  conclusion  to  that  of 
the  seventh  seal,  ch.  8.  5,  and  to  that  of  the  seventh  vial, 
ch,  16.  18,  Thus,  it  appears,  the  seven  seals,  the  seven 
trumpets,  and  the  seven  vials,  are  not  consecutive,  but 
parallel,  and  ending  in  the  same  consummation.  They 
present  the  unfolding  of  God's  plans  for  bringing  about 
the  grand  end  under  three  diflTerent  aspects,  mutually 
complementing  each  other,  tlie  temple — the  sanctuary 
or  Holy  place  {Greek  naos),  not  the  whole  temple  (Greek 
hieron).  opened  in  Heaven — A,  C  read  the  article,  "  the 
temple  of  God  which  is  in  heaven,  was  opened."  tlie  arls 
of  Ills  testament — or  "  .  ,  ,  His  covenant."  As  in  the  first 
verse  the  earthly  sanctuary  was  measured,  so  here  its 
heavenly  antitype  is  laid  open,  and  the  antitype  above  to 
the  ark  of  the  covenant  in  the  Holiest  place  below  is  seen, 
the  pledge  of  God's  faithfulness  to  His  covenant  in  saving 
His  people,  and  punishing  their  and  His  enemies.  Thus 
this  forms  a  fit  close  to  the  series  of  trumpet-judgments, 
and  an  introduction  to  the  episode  (ch,  12,  and  13,)  as  to 
His  fai  thfulness  to  His  Church,  Here  first  His  secret  place, 
the  heavenly  sanctuary,  is  opened  for  the  assurance  of  His 
people;  and  thence  proceed  His  judgments  in  their  be- 
half (ch,  14,  15, 17;  15,  5;  16,  17),  which  the  great  company 
in  heaven  laud  as  "true  and  righteous,"  This  then  is 
parallel  to  the  scene  at  the  heavenly  altar,  at  the  close  of 
the  seals  and  opening  of  the  trumpets  (ch,  8,  3),  and  at  the 
close  of  the  episode  (chs,  12,-15)  and  opening  of  the  viala 
(ch,  15, 7, 8).    See  Note  at  the  opening  of  next  chapter. 

CHAPTER  XII. 

"Ver.  1-17.  "Vision  of  the  Woman,  her  Child,  and 
THE  Persecuting  Dragon.  1.  This  episode  (chs.  12.,  13., 
14.,  and  15.)  describes  in  detail  the  persecution  of  Israel 
and  the  elect  Church  by  the  beast,  which  had  been  sum- 
marily  noticed,  ch.  11.  7-10,  and  the  triumph  of  the  faith- 
ful, and  torment  of  the  unfaithful.  So  also  chs.  16.-20.  are 
the  description  in  detail  of  the  judgment  on  the  beast, 
&c,,  summarily  noticed  in  ch,  11, 13, 18,  The  beast  in  v.  3, 
&c,,  is  shown  not  to  be  alone,  but  to  be  the  instrument  in 
tlio  hand  of  a  greater  power  of  darkness,  Satan,  That 
this  is  so,  appears  from  the  time  of  ch,  11,  being  the  period 
also  in  which  the  events  of  chs,  12.  and  13.  take  place,  viz., 
1260  days  [v.  6,  14  ;  ch.  13,  5  ;  cf.  ch,  11,  2,  3),  great— in  size 
and  significance,  -wonder — Greek,  "sign:"  significant 
of  momentous  trutlis.  in  lieaven — not  merel5'  the  sky, 
but  the  heaven  beyond  just  mentioned,  ch.  11. 19;  cf.  v.  7-9, 
woman  clotlied  witli  tlie  sitn  .  .  .  moon  under  lier 
feet- The  Church,  Israel  first,  and  then  the  Gentile 
Church  ;  clothed  with  Christ,  "  the  Sun  of  righteousness." 
"Fair  as  the  moon,  clear  as  the  sun."  Clothed  with  the 
Sun,  the  Church  is  the  bearer  of  Divine  supernatural 
light  in  the  world.  So  the  seven  churches  (i.  e.,  the 
Church  universal,  the  woman)  are  represented  as  light- 
bearing  candlesticks  (ch,  1).  On  the  other  hand,  the  moon, 
though  standing  above  tlio  sea  and  earth,  is  altogether 
connected  with  them,  and  is  an  earthly  light:  sea,  earth, 
and  moon  represent  the  worldly  element,  in  opposition 
to  the  kingdom  of  God— heaven,  the  sun.  The  moon  can- 
not disperse  the  darkness  and  change  it  into  day:  thu« 
she  represents  the  world-religion  (heathenism)  in  rela- 
tion to  the  supernatural  world.  The  Church  has  the 
moon,  therefore,  under  her  feet;  but  tlie  stars,  as  heav- 
enly lights,  on  her  head.  The  devil  directs  his  elforts 
against  the  stars,  the  angels  of  the  churches,  about  here- 
after to  shine  for  ever.    The  twelve   stars,  the   crown 


The  Woman  Clothed  with  the  San. 


KEVELATION    XII.     The  Great  Dragon  Beady  to  Devoui  her  Child. 


around  her  head,  ai'e  the  twelve  tribes  of  Israel.  [Aubek- 
LEN.]  The  allusions  to  Israel  before  accord  with  this  :  cf. 
ch.  11.  19,  "the  temple  of  God;"  "the  ark  of  His  testa- 
ment." The  ark  lost  at  the  Babylonian  captivity,  and 
never  since  found,  is  seen  in  the  "  temple  of  God  opened 
In  lieaven,"  signifying  that  God  now  enters  again  into 
covenant  with  His  ancient  people.  The  woman  cannot 
mean,  literally,  the  virgin  motherof  Jesus,  forshe  did  not 
flee  into  the  wilderness  and  stay  there  for  1200  days,  whilst 
the  dragon  persecuted  the  remnant  of  her  seed  (u.  13-17). 
[De  Bukgh.]  The  sun,  moon,  and  twelve  stars,  are  em- 
blematical of  Jacob,  Leah,  or  else  Rachel,  and  the  twelve 
patriarchs,  i.  e.,  the  Jewish  Church :  secondarily,  the 
Church  universal,  having  under  her  feet,  in  due  subor- 
dination, the  ever-changing  moon,  which  shines  with  a 
borrowed  light,  emblem  of  the  Jewish  dispensation,  which 
is  now  ill  a  position  of  inferiority,  though  supporting  the 
woman,  and  also  of  tlie  changeful  tilings  of  this  world, 
and  having  on  her  head  the  crown  of  twelve  stars,  the 
twelve  apostles,  who,  however,  are  'related  closely  to 
Israel's  twelve  tribes.  The  Church,  in  passing  over  into 
the  Gentile  world,  is  (1.)  persecuted,  (2.)  then  seduced,  as 
heathenism  begins  to  react  on  her.  This  is  the  key  tothe 
meaning  of  the  symbolic  woman,  beast,  harlot,  and  false 
prophet.  Woman  and  bea.^t  form  the  same  contrast  as  the 
Son  of  man  and  the  beasts  in  Daniel.  As  the  Son  of  man 
comes  from  heaven,  so  the  woman  is  seen  in  heaven  {v.  1). 
The  two  beasts  arise  respectively  out  of  the  sea  (cf.  Daniel 
7.  3)  and  the  eccrth  (ch.  13.1,11):  their  origin  is  not  of 
heaven,  but  of  earth  eai-thy.  Daniel  beholds  the  heav- 
enly Bridegroom  coming  visibly  to  reign.  John  sees  the 
woman,  the  Bride,  whose  calling  is  heavenly,  in  the 
world,  before  the  Lord's  coming  again.  The  characteris- 
tic of  woman.  In  contradistinction  to  man,  is  her  being 
subject,  the  surrendering  of  herself,  her  being  receptive. 
This  similarly  is  man's  relation  to  God,  to  be  subject  to, 
and  receive  from,  God.  All  autonomy  of  the  human 
spirit  reverses  man's  relation  to  God.  Womanlike  recep- 
tivity towards  God  constitutes  faith.  By  It  the  individucd 
becomes  a  child  of  God;  the  children  collectively  live  viewed 
as  "  tlie  woman."  Humanitj-,  in  so  far  as  it  belongs  to  God, 
is  the  icoman.  Christ,  the  Son  of  the  woman,  is  in  r.  5 
emphatically  called  "tlie  MAN-child"  {Greek,  huios  ar- 
rheen,  "male-child").  Though  born  of  a  Avoman,  and 
under  the  law  for  man's  sake.  He  is  also  tlie  Son  of  God, 
and  so  the  husbaxd  of  tlie  Church.  As  Son  of  the 
woman.  He  is  "Son  of  man;"  as  male-child.  He  is  Son  of 
God,  and  Husband  of  the  Church.  All  who  imagine 
to  have  life  in  themselves  are  severed  from  Him,  the 
Source  of  life,  and,  standing  in  their  own  strength,  sink 
to  the  level  of  senseless  beasts.  Thus,  the  woman  desig- 
nates universally  the  kingdom  of  God  ;  the  beast,  the 
kingdom  of  the  world.  The  woman  of  %vhom  Jesus  was 
born,  represents  the  Old  7'estament  conr/regation  of  God. 
The  woman's  travail-pains  (u.  2)  represent  the  Old  Testa- 
ment believers'  ardent  longings  for  the  promised  Re- 
deemer. Cf.  the  joy  at  His  birth  (Isaiah  9.  G).  As  new 
Jerusalem  (called  also  "the  woman,"  or  "wife,"  ch.  21.  2, 
0-12)  with  its  twelve  gates,  is  the  exalted  and  transfigured 
Church,  so  the  woman  with  the  twelve  stars  is  the 
Church  militant,  a.  pained — Greek,  "  tormented"  (basan- 
izomene).  De  BuRGH  explains  this  of  the  bringing  in  of 
the  flrst-begotten  into  the  world  agaix,  when  Israel  shall 
at  last  welcome  Him,and  when  "  the  man-child  shall  rule 
all  nations  with  the  rod  of  iron."  But  there  is  a  plain 
contrast  between  tlie  painful  travailing  of  the  woman 
here,  and  Christ's  second  coming  to  tlic  .Jewish  Church, 
the  believing  remnant  of  Israel,  "Before  she  travailed  she 
broughtforth  .  .  .  a  jian-chii.d,"  t.e.,a\mostwit>toiUtrn- 
vail-pangs,  she  receives  (at  His  second  advent),  as  if  bora 
to  her,  Messiah  and  a  numerous  seed.  3.  apponreil — 
"was  seen."  wonder— G')•ee^•,  "sign"  [semeion].  red— So 
A  and  Vulgate  read.  But  B,  C,  and  Coptic  read,  "of  fire." 
In  cither  case,  the  colour  of  the  dragon  implies  his  llery 
rage  as  a  murderer  from  the  beginning.  His  rc^presentati  ve, 
t/ie  beast,  corresponds,  having  seven  heads  and  ten  horns  (the 
number  of  horns  on  the  fourth  beast  of  Daniel  7.),  ch.  1.3. 
X,    But  there,  ten  crowns  are  on  the  ten  hams  (for,  before 


the  end,  the  fourth  empire  is  divided  into  ten  kingdoms); 
here,  seven  crowns  (rather,  "diadems,"  Greek,  diudanala, 
not  stephanoi,  "  wreaths")  are  ujjon  his  seven  heads.  In 
Daniel  7.  the  Antichristian  powers  up  to  Christ's  second 
coming  are  represented  by  four  beasts,  which  have 
among  them  seven  heads,  i.  e.,  the  flrst,  second,  and 
fourth  beasts  having  one  head  each,  the  third, /0(n-  heads. 
His  universal  dominion  as  prince  of  tliis  fallen  world  is 
implied  by  the  seven  diadems  (contrast  the  "many  dia- 
dems on  Christ's  head,"  ch.  19. 12,  when  coming  to  destroy 
him  and  his),  the  caricature  of  the  seye?!  Spirits  of  God, 
His  worldly  instruments  of  power  are  marked  by  the 
ten  horns,  ten  being  the  number  of  the  world.  It  marks 
his  self-contradictions  that  he  and  the  beast  bear  both  the 
number  seven  (the  Divine  number)  and  ten  (the  world 
number).  4.  dre-\v — Greek  present,  "draweth,"  "drags 
down.''  II\s  dragging  down  the  stars  with  Jiis  tail  (lashed 
back  and  forward  in  his  fury),  implies  his  persuading  to 
apostatize,  like  himself,  and  to  become  earthy,  those 
angels  and  also  once  eminent  human  teachers  who  had 
formerly  been  heavenly  (cf.  v.  1;  ch.  1.  20;  Isaiah  14. 
12).  stood—"  stands  "  [Alfoed]  :  perfect,  Greek  hesteken. 
ready  to  be  delivered — "  about  to  bring  forth."  for  to 
devour,  Ac. — "  that  wlien  she  brought  forth  he  might  de- 
vour her  child."  So  the  dragon,  represented  by  his  agent 
Pharaoh  (a  name  common  to  all  the  Egyptian  kings,  and 
meaning,  according  to  some,  crocodile,  a  reptile  like  the 
dragon,  and  made  an  Egyptian  idol),  was  readj''  to  devour 
Israel's  males  at  the  birth  of  the  nation.  Antitypically, 
the  true  Israel,  Jesus,  when  born,  was  sought  for  destruc- 
tion by  Herod,  who  slew  all  the  males  in  and  around  Beth- 
lehem. 5.  man-child— Gree/i,-,  "a  son,  a  male."  On  the 
deep  significance  of  this  term,  cf.  Kotes,  v.  1,  2.  rule — 
Greek  (pioiniainein),  "  tend  as  a  shepherd  "  (see  Note,  ch.  2. 
27).  rod  of  iron— A  rod  is  for  long-continued  obstinacy, 
until  they  submit  themselves  to  obedience  [Bengel]:  ch. 
2.  27;  Psalm  2.  9,  which  passages  prove  the  Lord  Jesus  to 
be  meant.  Any  interpretation  which  ignores  this  must 
be  wrong.  The  male  son's  birth  cannot  be  the  origin 
of  the  Christian  state  (Christianity  triumphing  over 
heathenism  under  Constantino),  which  was  not  a  Divine 
child  of  the  woman,  but  had  many  impure  worldlj'  ele- 
ments. In  a  secondary  sense,  the  ascending  of  the  ivitncsscs 
up  to  heaven  answers  to  Christ's  own  ascension,  "caught 
up  unto  God,  and  unto  His  throne:"  as  also  His  ruling 
the  nations  with  a  rod  of  iron  is  to  be  shared  in  by  be- 
lievers (ch.  2.  27).  What  took  place  primarily  in  the  case 
of  the  Divine  Son  of  the  woman,  shall  take  place  also 
in  the  case  of  those  who  are  one  with  Him,  the  sealed  of 
Israel  (eh.  7.),  and  the  elect  of  all  nations,  about  to  bo 
translated  and  foreign  with  Him  over  the  earth  at  His 
appearing.  G.  •»vomanfled— :Miiry's  liight  with  Jesus  into 
Egj'pt  is  a  type  of  tliis.  -wUevc  slie  Uatlx— So  C  reads. 
But  A,  B  add  "there."  a  place  — that  portion  of  the 
heathen  world  which  has  received  Christianity  profess- 
edly, viz.,  mainly  the  fourth  kingdom,  having  its  seat  in 
the  modern  Babylon,  Rome,  implying  that  all  the  heath- 
en world  would  not  be  Cliristianized  in  the  present  order 
of  things,  iireparcd  of  GoA—Ut.,  "from  God."  Not  by 
human  caprice  or  fear,  but  by  the  determined  counsel 
and  foreknowledge  of  God,  the  luoman,  the  Church,  jled 
into  the  wilderness,  tlicy  sliould  feed  Ixer— Greek,  "  nour- 
ish her."  Indefinite  for  "she  should  be  fed."  The  heatlieii 
world,  the  tvitderness,  could  not  nourish  the  Church,  but 
only  afford  her  an  outward  shelter.  Here,  as  in  Daniel  4, 
2G,  and  elsewhere,  the  third  person  plural  refers  to  tJie 
heavenly  powers  who  minister  from  God  nourishment  to  tlio 
Church.  As  Israel  had  its  time  of  first  bridal  love,  on  its 
flrst  going  out  of  Egypt  into  the  wilderness,  so  the  Cliris- 
tian  Churcli's  ivildcrness-t\\ne  of  first  /ore  was  the  apostolic 
age,  when  it  was  separate  from  the  Egypt  of  this  M-orld, 
having  no  city  here,  but  seeking  one  to  come;  having 
only  a  place  in  the  icilderness  prepared  of  God  {v.  C,  11).  The 
harlot  takes  tlie  world-city  as  her  own,  even  as  Cain  was 
the  flrst  builder  of  a  city,  whereas  the  believing  patri- 
archs lived  in  tents.  Then  apostate  Israel  was  the  harlot, 
and  the  young  Christian  Church  the  woman  ;  but  sooa 
spiritual  fornication  crept  in,  and  the  Church  in  ch.  17.  is 

579 


3Iiehae'rand  his  Angels  Fight 


EEVELATION  XII. 


with  the  Dragon,  and  Prevail 


no  longer  the  ivoman,  but  the  harlot,  the  great  Babylon, 
which,  however,  has  in  it  hidden  the  true  people  of  God 
(ch.  18.  4).  The  deeper  the  Church  penetrated  into  heath- 
endom, the  more  slie  herself  became  heathenish.  Instead 
of  overcoming,  she  was  overcome  by  the  world.  [Auber- 
LEN.]  Thus,  the  ivoman  is  "  the  one  inseparable  Church 
of  the  Old  and  New  Testament"  [Hengstenberg],  the 
stock  of  the  Christian  Church  being  Israel  (Christ  and  His 
apostles  being  Jews),  on  whicli  the  Gentile  believers  have 
been  graffed,  and  into  which  Israel,  on  her  conversion, 
Eliall  be  graffed,  as  into  her  oivn  olive  tree.  During  the 
whole  Church-historic  period,  or  "  times  of  the  Gentiles," 
wherein  "Jerusalem  is  trodden  down  of  the  Gentiles," 
there  is  no  believing  Jewish  Church,  and  therefore,  only 
the  Christian  Church  can  be  "  the  woman."  At  the  same 
time  there  is  meant,  secondarily,  the  preservation  of  tlie 
Jews  during  this  Church-historic  period,  in  order  that 
Israel,  who  was  once  "the  woman,"  and  of  whom  the 
man-child  was  born,  may  become  so  again  at  tlie  close  of 
the  Gentile  times,  and  stand  at  the  head  of  the  two  elec- 
tions, literal  Israel,  and  spiritual  Israel,  the  Cliurch 
elected  from  Jews  and  Gentiles  without  distinction.  Eze- 
kiel  20.  35,  30,  "I  will  bring  you  into  the  wilderness  of  the 
■people  (Hebrew, peoples),  and  there  will  I  plead  with,  you 
.  .  .  like  as  I  pleaded  with  your  fathers  in  the  wilderness 
of  Egypt"  (cf.  ray  Note  there):  not  a  icllderness  literally 
and  locally,  but  spiritually  a  state  of  discipline  and  trial 
among  the  Gentile  "peoples,"  during  the  long  Gentile 
times,  and  one  finally  consummated  in  the  last  time  of  un- 
paralleled trouble  under  Antichrist,  in  which  the  sealed 
remnant  (ch.  7.)  who  constitute  "  the  woman,"  are  never- 
theless preserved  "from  the  face  of  the  serpent"  (v.  11). 
Iliousantl  two  linnrtreil  and  threescore  days— Anticipa- 
tory of  V.  14,  where  the  persecution  which  caused  her  to 
flee  is  mentioned  in  its  place:  ch.  13.  gives  the  details  of 
the  persecution.  It  is  most  unlikely  that  the  transition 
should  be  made  from  the  birth  of  Christ  to  the  last  Anti- 
christ, without  notice  of  the  long  intervening  Church-his- 
torical period.  Probably  the  1260  days,  or  periods,  repre- 
senting this  long  in  terval,  are  recapitulated  on  a  shorter 
scale  analogically  during  the  last  Antichrist's  short  reign. 
They  are  equivalent  to  three  and  a  half  years,  which,  as 
half  of  the  Divine  number  seven,  symbolize  the  seeming 
victory  of  the  world  over  the  Church.  As  tliey  include 
the  whole  Gentile  times  of  Jerusalem's  being  trodden  of  the 
Gentiles,  they  must  be  much  longer  than  1260  years;  for, 
above  five  and  a  half  centuries  more  than  1260  years  have 
elapsed  since  Jerusalem  fell.  7.  In  Job  1.  and  2.,  Satan 
appears  among  the  sons  of  God,  presenting  liimself  before 
God  in  heaven,  as  the  accuser  of  the  saints:  again  in 
Zeehariah  3. 1,  2.  But  at  Christ's  coming  as  our  Redeemer, 
he  fell  from  heaven,  especially  when  Christ  suffered,  rose 
again,  and  ascended  to  heaven.  When  Clirist  appeared 
before  God  as  our  Advocate,  Satan,  the  accusing  adver- 
sary, could  no  longer  appear  before  God  against  us,  but 
was  cast  out  judicially  (Romans  8.  33,  31).  He  and  his  angels 
henceforth  range  through  the  air  and  the  earth,  after  a 
time  (viz.,  the  interval  between  the  ascension  and  the 
second  advent)  about  to  be  cast  hence  also,  and  bound  in 
hell.  That  "  heaven  "  here  docs  not  mean  merely  tlie  air, 
but  the  abode  of  angels,  appears  from  v.  9, 10, 12 ;  1  Kings 
22.  19-22.  there  was— Greek,  "  there  came  to  pass,"  or 
"arose."  -war  In  lieaven — What  a  seeming  contradiction 
In  terms,  yet  true!  Contrast  the  blessed  result  of  Christ's 
triumph,  Luke  19.  38,  "  peace  in  heaven."  Colossians  1.  20, 
"made  peace  through  the  blood  of  His  cross,  by  Him  to 
reconcile  all  things  unto  Himself;  whether  .  .  .  things  in 
earth,  or  things  in  heaven."  Michael  and  his  angels  .  .  . 
the  dragon  ,  .  .  and  his  angels— It  was  fittingly  ordered 
that,  as  the  rebellion  arose  from  unfaithful  angels  and 
their  leader,  so  they  should  be  encountered  and  overcome 
by  faithful  angels  and  their  archangel,  in  heaven.  On  earth 
they  are  fittingly  encountered,  and  shall  be  overcome,  as 
represented  by  the  beast  and  false  prophet,  by  the  Son  of 
man  and  Hisarmies  of  human  saints  (ch.  19. 11-21).  The  con- 
flict on  earth,  as  in  Daniel  40,  has  its  correspondent  conflict 
of  angels  in  heaven.  Micliael  is  peculiarly  the  prince, 
or  presiding  angel,  of  the  Jewish  nation.  The  conflict  in 
58C 


heaven,  though  judicially  decided  already  against  Satan 
from  the  time  of  Clirisfs  resurrection  and  ascension, 
receives  its  actual  completion  in  the  execution  of  judg- 
ment by  the  angels  who  cast  out  Satan  from  heaven. 
From  Christ's  ascension  he  has  no  standing-ground  judi- 
cially against  the  believing  elect.  Luke  10. 18,  "  I  beheld 
(in  the  earnest  of  the  future  full  fulfilment  given  in  the 
subjection  of  the  demons  to  the  disciples)  .Satan  as  light- 
ning fall  from  heaven."  As  Michael  fought  before  with 
Satan  about  the  body  of  the  mediator  of  the  old  covenant 
(Jade  9),  so  now  the  mediator  of  the  new  covenant,  by 
offering  His  sinless  body  in  sacrifice,  arms  Michael  with 
power  to  renew  and  finish  the  conflict  by  a  complete  vic- 
tory. That  Satan  is  not  yet  actually  and  finally  cast  out 
of  heaven,  though  the  judicial  sentence  to  that  effect  re- 
ceived its  latiflcation  at  Clirist's  ascension,  appears  from 
Ephesians  6.  12,  "spiritual  wickedness  in  high  (Greek, 
heavenly)  places."  This  is  the  primary  Church-historical 
sense  here.  But,  tlirough  Israel's  unbelief,  Satan  has  had 
ground  against  that,  the  elect  nation,  appearing  before 
God  as  its  accuser.  At  the  eve  of  its  restoration,  in  the 
ulterior  sense,  his  standing-ground  In  heaven  against 
Israel,  too,  shall  be  taken  from  him,  "the  Lord  that  hath 
chosen  Jerusalem"  rebuking  him,  and  casting  him  out 
from  heaven  actually  and  for  ever  by  Michael,  the  prince, 
or  presiding  angel  of  the  Jews.  Thus  Zeehariah  3.  1-9  is 
strictly  parallel,  Joshua,  the  high  priest,  being  represent- 
ative of  his  nation  Israel,  and  Satan  standing  at  God's 
riglit  hand  as  adversary  to  resist  Israel's  justiflcation. 
Then,  and  not  till  then,  fully  (v.  10,  "now,"  &c.)  shall  ali. 
things  be  reconciled  unto  Christ  IK  heaven  (Colossians  1. 
20),  and  there  sliall  be  peace  in  heaven  (Luke  19.  38). 
against— A,  B,  C  read,  "  with."  8.  prevailed  not— A  and 
Coptic  read,  "He  prevailed  not."  But  B,  C  read  as  English 
Version,  neither— A,  B,  C  read,  "  not  even"  (Greek  oude) ; 
a  climax.  Not  only  did  they  not  prevail,  but  not  even  their 
place  was  found  any  more  in  heaven.  There  are  four  grada- 
tions in  the  ever  deeper  downfall  of  Satan :  (1.)  He  is  de- 
prived of  his  heavenly  excellency,  though  having  still 
access  to  heaven  as  man's  accuser,  up  to  Christ's  first  com- 
ing. As  heaven  was  not  fully  yet  opened  to  man  (John  3, 
13),  so  it  was  not  yet  shut  against  Satan  and  his  demons. 
The  Old  Testament  dispensation  could  not  overcome  him. 
(2.)  From  Christ,  down  to  the  millennium,  he  is  judicially 
cast  out  of  heaven  as  the  accuser  of  the  elect,  and  shortly 
before  the  millennium  loses  his  power  against  Israel,  and 
has  sentence  of  expulsion  fully  executed  on  him  and  his 
by  Michael.  His  rage  on  earth  is  consequently  the  greater, 
his  power  being  concentrated  on  it,  especially  towards 
the  end,  wlien  "he  knoweth  that  he  hath  but  a  short 
time"  {v.  12).  (3.)  He  is  bound  during  the  millennium  (ch. 
20. 1-3).  (4.)  After  having  been  loosed  for  a  while,  he  is 
cast  for  ever  into  the  lake  of  fire.  9.  that  old  serpent- 
Alluding  to  Genesis  3.  1,  4.  Devil— the  Greek  for  "ac- 
cuser," or  "slanderer."  Satan — the  Hebreiv  for  adversary, 
especially  in  a  court  of  justice.  The  twofold  designation, 
Greek  and  Hebrew,  marks  the  twofold  objects  of  his  accu- 
sations and  temptations,  the  elect  Gentiles  and  the  elect 
Jews.  ■»vorld—G'ree^,  "habitable  world."  10.  "Sow—Now 
that  Satan  has  been  cast  out  of  heaven.  Primarily  ful- 
filled in  part  at  Jesus' resurrection  and  ascension,  when 
He  said  (Matthew  28.  18),  "All  power  [Greek  exousia,  'au- 
thoritj','  as  here;  see  below]  is  given  unto  me  in  heaven 
and  in  earth;"  connected  with  i\5,  "Her  child  was  caught 
up  unto  God  and  to  His  throne."  In  tlie  ulterior  sense,  ib 
refers  to  the  eve  of  Christ's  second  coming,  Avhen  Israel  is 
about  to  be  restored  as  mother-Church  of  Christendom, 
Satan,  who  had  resisted  her  restoration  on  the  ground  of 
her  un  worthiness,  having  been  cast  out  by  the  instrument- 
ality o''  Michael,  Israel's  angelic pruice  (Note,  v.  7).  Thus 
this  is  parallel,  and  the  necessary  preliminary  to  the 
glorious  event  similarly  expressed,  ch.  11.  15,  "The  king- 
dom of  this  world  is  become  (the  very  word  here,  Greek 
egeneto, '  is  come,' '  hath  come  to  pass')  our  Lord's  and  His 
Christ's,"  the  result  of  Israel's  resuming  her  place,  sal- 
vation, &c. — Greek,  "the  salvation  (viz.,  fully,  finally,  and 
victoriously  accomplished,  Hebrews  9.  28;  cf.  Luke  3.6, 
yet  future;  hence,  not  till  now  do  the  blessed  raise  the 


The  Dragon,  Cast  out  of  Heaven, 


EEVELATION  XII. 


Persecuteih  and  Parsueth  the  W»tfian. 


fullest  hallelujah  for  salvation  to  the  Lamb,  ch.  7. 10;  19. 1), 
iJie  23ower  (Greek  dunamis),  and  the  authority  {Greek  exousia; 
legitimate  power ;  see  above)  of  Ilis  Christ."  accused 
tJieiii  before  oui*  God  day  and  niglit — Hence  the  need 
that  the  oppressed  Church,  God' sown  elect  (like  the  widow, 
continually  coming,  so  as  even  to  %veary  the  unjust  judge), 
should  cry  day  and  night  unto  Him.  11.  tl»ey— Emphatic 
in  the  Greek.  "  Tliey"  in  particular.  Theyand  they  alone. 
They  were  the  persons  wlio  overcame,  overcame — (Ro- 
mans 8.  33,  34,  37;  10.  20.)  liim— (1  John  2.  1-1,  15.)  It  is  the 
same  victory  (a  peculiarly  Johannean  phrase)  over  Satan 
and  the  world  whicli  the  Gospel  of  John  describes  in  the 
lifeof  Jesus,  his  Epistle  in  thelifeof  each  believer,  and  his 
Apocalypse  in  the  life  of  the  Church.  \iy— Greek  [dia  to 
hainia ;  accusative,  not  genitive,  as  English  Version  would 
require,  cf.  Hebrews  9. 12],  "  on  account  of  (on  the  ground  of) 
ihe  blood  of  the  Lamb ;"  "  because  of,"  &c. ;  on  account  of 
andby  virtue  of  its  having  been  shed.  Had  that  blood  not 
been  shed,  Satan's  accusations  would  have  been  unanswer- 
able ;  as  it  is,  that  blood  meets  every  charge.  Schottgen 
mentions  the  Rabbinical  tradition  that  Satan  accuses  men 
all  days  of  the  year,  except  the  day  of  atonement.  Titt- 
MANN  takes  tlie  Greek  dia,  as  it  often  means,  out  of  regard 
<o  the  blood  of  the  Lamb;  this  was  the  impelling  cause 
which  induced  them  to  undertake  the  contest  for  the  sake 
«f  it;  but  the  view  given  above  is  good  Greek,  and  more 
In  accordance  with  the  general  sense  of  Scripture,  by  tlie 
word  of  tlieir  testimony — Greek,  "on  account  of  the 
word  of  their  testimony."  Ou  the  ground  of  their  faith- 
ful testimony,  even  unto  death,  they  are  constituted  vic- 
tors. Their  testimony  evinced  their  victory  over  hin\  by 
virtue  of  the  blood  of  the  Lamb.  Hereby  they  confess 
themselves  worshippers  of  the  slain  Lamb,  and  overcome 
the  beast,  Satan's  i-epresentative;  an  anticipation  of  ch. 
15.  2,  "them  that  had  gotten  the  victory  over  the  beast" 
(cf.  ch.  13.  15, 16).  nnto— Greek  (achri),"even  as  far  as." 
They  carried  their  uot-love  of  life  as  far  as  even  unto 
death.  13.  Tlierefore  —  because  Satan  is  cast  out  of 
heaven  (v.  9).  il^vell— lit.,  "  tabernacle."  Not  only  angels 
and  the  souls  of  the  just  with  God,  but  also  the  faithful 
militant  on  earth,  who  already  in  spirit  tabernacle  in 
heaven,  having  their  home  and  citizensliip  there,  rejoice 
that  Satan  is  cast  out  of  their  home.  "Tabernacle"  for 
dwell  is  used  to  mark  that,  though  still  on  the  earth,  they 
in  spirit  are  hidden  "in  tlie  secret  of  God's  tabernacle." 
They  belong  not  to  the  world,  and,  therefore,  exult  in 
judgment  having  been  passed  on  theprinceof  this  world. 
tlie  iuiiabiters  of— So  ANDREAS  reads.  But  A,  B,  C  omit. 
The  words,  probably,  were  inserted  from  ch.  8.  13.  is 
come  down — rather  as  Greek  (catebee),  "is  gone  down;" 
John  regarding  the  heaven  as  his  standing-point  of  view 
whence  he  looks  down  on  the  earth,  nuto  -yon— earth  and 
sea,  with  their  inhabiters;  those  who  lean  upon,  and 
essentially  belong  to,  the  earth  (contrast  John  3. 7,  Margin, 
with  John  3.  31;  8.  23;  Philippians  3.  19,  end;  1  John 
4.  5)  and  its  sea-like  troubled  politics.  Furious  at  his 
expulsion  from  heaven,  and  knowing  that  his  time  on 
earlli  is  short  until  he  shall  be  cast  down  lower,  when 
Christ  shall  come  to  set  up  His  kingdom  (ch.  20.  1,  2), 
Satan  concentrates  all  his  power  to  destroy  as  many 
souls  as  he  can.  Though  no  longer  able  to  accuse  the 
elect  in  heaven,  he  can  tempt  and  persecute  ou  earth. 
The  more  light  becomes  victorious,  the  greater  will  be 
the  struggles  of  the  powers  of  darkness;  wlience,  at  the 
last  crislB,  Antichrist  will  manifest  himself  with  an  in- 
tensity of  iniquity  greater  than  ever  before,  short  time — 
Greek,  "  season"  (kairon) :  opportunity  for  his  assaults.  13. 
Resuming  from  v.  6  tlie  tliread  of  the  discourse,  which 
had  been  interrupted  by  the  episode,  v.  7-12  (giving  in  the 
invisible  world  the  ground  of  the  corresponding  conflict 
between  light  and  darkness  in  the  visible  world),  this 
verse  accounts  for  her  flight  into  the  wilderness  (y.  0).  14. 
■were  given— by  God's  determinate  appointment,  not  by 
human  chances  (Acts  9.-I1).  two— Greek,  ^'  the  two  wings 
cf  the  great  eagle."  Alluding  to  Exodus  19.  4:  proving 
that  tiie  Old  Testament  Cliurcli,  as  well  as  the  New  Testa- 
ment Chiirch,  is  included  in  "  the  woman."  All  believers 
are  included  (Isaiah  40. 30,  31).    The  great  eagle  is  the  world- 


power;  in  Ezekiel  17.3.7,  Babylon  and  Egypt:  in  early 
Church-history,  Rome,  whose  standard  was  the  eagle, 
turned  by  God's  providence  from  being  hostile  into  a  pro- 
tector of  the  Christian  Church.  As  "wings"  express  re- 
mote parts  of  tlie  earth,  the  two  wings  may  here  mean  the 
east  and  west  divisions  of  the  Roman  empire,  tvilder- 
ness— the  land  of  the  heathen,  the  Gentiles:  in  contrast 
to  Canaan,  the  pleasant  and  glorious  land.  God  dwells  in 
the  glorious  land;  demons  (the  rulers  of  the  heathen 
world,  ch.  9.  20;  1  Corinthians  10.20),  in  the  wilderness. 
Hence  Babylon  is  called  the  desert  of  the  sea,  Isaiali  21. 1-10 
(referred  to  also  in  ch.  14.  8;  18.  2).  Heathendom,  in  its  es- 
sential nature,  being  without  God,  is  a  desolate  ivilderness. 
Thus,  the  woman's  flight  into  the  wilderness  is  the  pass- 
ing of  the  kingdom  of  God  from  the  Jews  to  be  among 
the  Gentiles  (typified  by  Mary's  flight  with  her  child 
from  Judea  into  Egypt).  The  eagle-flight  is  from  Egypt 
into  the  wilderness.  The  Egypt  meant  is  virtually  stated 
(ch.  11.  8)  to  be  Jerusalem,  which  has  become  spiritually 
so  by  a-ucifying  our  Lord.  Out  of  her  the  New  Testament 
Cliurch  flees,  as  the  Old  Testament  Church  out  of  the 
literal  Egypt;  and  as  the  true  Church  subsequent! j'  is 
called  to  flee  out  of  Babylon  (the  woman  become  an  har- 
lot, t.  e.,  the  Cliurch  become  apostate).  [AUBERLEN.]  lier 
place— the  chief  seat  of  the  then  world-empire,  Rome. 
The  Acts  of  the  Apostles  describe  the  passing  of  the 
Church  from  Jerusalem  to  Rome.  Tlie  Roman  protection 
was  the  eagle-wing  which  dften  shielded  Paul,  the  great 
instrument  of  this  transmigration,  and  Christianity, 
from  Jewish  opponents  who  stin-ed  up  the  heathen 
mobs.  By  degrees  the  Church  had  "her  place"  more  and 
more  secure,  until,  under  Constantine,  the  empire  became 
Christian.  Still,  all  this  Cliurch-his-torical  period  is  re- 
garded as  a  wilderness-time,  wherein  tlie  Church  is  in 
part  protected,  in  part  oppressed,  by  the  world-power, 
until  just  before  the  end  the  enmity  of  the  world-power 
under  Satan  shall  break  out  against  the  Churcli  worse 
than  ever.  As  Israel  was  in  the  wilderness  forty  years, 
and  had  forty-two  stages  in  her  journey,  so  the  Church 
ior  forty-two  months,  tliree  and  a  half  years  or  times  [lit., 
seasons,  used  for  years  in  Hellenistic  Greek  (j\I<eris,  the 
Atticist),  Greek  kairous,  Daniel  7.  25;  12.  7J,  or  1260  days  (v. 
6)  between  the  overthi'ow  of  Jerusalem  and  tlie  coming 
again  of  Christ,  shall  be  a  wilderness-sojourner  before 
she  reaches  her  millennial  rest  (answering  to  Canaan- of 
old).  It  is  possible  that,  besides  this  Cliurch-historical 
fulfilment,  there  may  be  also  an  ulterior  and  narrower 
fulfilment  in  the  restoration  of  Israel  to  Palestine,  Anti- 
christ for  seven  times  (short  periods  analogical  to  the 
longer  ones)  having  power  there,  for  the  former  three  and 
a  half  times  keeping  covenant  witli  tlie  Jews,  then  break- 
ing it  in  the  midst  of  tlie  week,  and  the  mass  of  the  na- 
tion fleeing  by  a  second  Exodus  into  the  wilderness, 
whilst  a  remnant  remains  in  the  land  exposed  to  a  fearful 
persecution  (the  "144,000  sealed  of  Israel,"  ch.  7.,  and  14.  1, 
standing  with  the  Lamb,  after  the  conflict  is  over,  on  Mount 
Zion:  "the  flrst- fruits"  of  a  large  company  to  be  gath- 
ered to  Him).  [De  Burgu.]  These  details  are  very  con- 
jectural. In  Daniel  7.  25;  12.  7,  the  subject,  as  perhaps 
here,  is  the  time  of  Israel's  calamity.  That  seven  times 
do  not  necessarily  mean  seven  years,  in  which  each  day 
is  a  year,  i.  e.,  2520  years,  appears  from  Nebuchadnezzar's 
seven  times  (Daniel  4.  23),  answering  to  Antichrist,  the 
beast's  duration.  15,16.  AooA— Greek,  "river"  (cf.  Exo- 
dus 2.3;  Matthew  2.20;  and  especially  Exodus  14).  The 
flood,  or  river,  is  the  stream  of  Germanic  tribes  which, 
pouring  on  Rome,  threatened  to  destroy  Christianity. 
But  the  earth  Jielped  the  woman,  by  swallowing  up  the  flood. 
Tlie  earth,  as  contradistinguished  from  water,  is  tho 
world  consolidated  and  civilized.  The  German  masses 
were  brought  under  the  influence  of  Roman  civilization 
and  Christianity.  [Auberlen.]  Perhaps  it  includes 
also,  generally,  the  help  given  by  earthly  powers  (those 
least  likely,  yet  led  by  God's  overruling  providence  to 
give  help)  to  the  Church  against  persecutions  and  also 
heresies,  by  which  she  has  been  at  various  times  assailed. 
17.  wrrotli  tvltli — Greek,  "at."  ivent— Greek,  "went 
away."    the  remnant  of  lier  seed— distinct  in  some  sense 

581 


A  Beast  Hkelh  out  of  the  Sea, 


KEVELATION  XIII. 


wiih  Seven  Heads  and  Ten  Horns. 


from  the  woman  herself.  Satan's  first  effort  was  to  root 
out  the  Christian  Church,  so  that  there  should  be  no 
visible  profession  of  Christianity.  Foiled  in  this,  he  wars 
(ch.  11.  7;  13.  7)  against  the  invisible  Church,  viz.,  "those 
who  keep  the  commandments  of  God,  and  have  the  testi- 
mony of  Jesus"  (A,  B,  C  omit  "  Christ").  These  are  "  the 
remnant,"  or  rest  of  her  seed,  as  distinguished  from  her 
seed,  "the  man-child"  (v.  5),  on  one  hand,  and  from  mere 
professors  on  the  other.  The  Church,  in  her  beauty  and 
unity  (Israel  at  the  head  of  Christendom,  the  whole 
forming  one  perfect  Church),  is  now  not  manifested, 
but  awaiting  the  manifestations  of  the  sons  of  God  at 
Christ's  coming.  Unable  to  destroy  Christianity  and 
the  Church  as  a  whole,  Satan  directs  his  enmity  against 
true  Christians,  the  elect  »-eOT?ian^-  the  others  he  leaves 
unmolested. 

CHAPTER  XIII. 
Ver.  1-18.  Vision  of  the  Beast  that  Came  out  of  the 
Sea:  The  Second  Beast,  out  of  the  Earth,  Exer- 
cising the  Power  of  the  First  Beast,  and  Causing 
•  THE  Earth  to  Worship  Him.  1.  I  stood— So  B,  N,  and 
Coptic  read.  But  A.  C,  Vulgate,  and  Si/riac,  "JTe  stood." 
Standing  on  the  sand  of  the  sea.  He  gave  his  power  to  the 
beast  that  rose  out  of  the  sea.  wpoii  tlie  sand  of  tlie  sea— 
where  the  four  winds  were  to  be  seen  striving  upon  the  great 
sea  (Daniel  7.  2).  Iteast— Greek,  "wild  beast."  Man  be- 
comes "brutish"  when  he  severs  himself  from  God,  the 
archetype  and  true  ideal,  in  whose  image  he  was  first 
made,  which  ideal  is  realized  by  the  man  Christ  Jesus. 
Hence,  the  world-powers  seeking  their  own  glory,  and 
not  God's,  are  represented  as  beasts  ;  and  Nebuchadnezzar, 
when  in  self-deification  he  forgot  tliat  "  the  Most  High 
ruleth  in  the  kingdom  of  men,"  was  driven  among  the 
beasts.  In  Daniel  7.  there  are  four  beasts:  here  the  one 
beast  expresses  the  sum-total  of  the  God-opposed  world- 
power  viewed  in  its  universal  development,  not  re- 
stricted to  one  manifestation  alone,  as  Rome.  This 
first  beast  expresses  the  world-power  attacking  the 
Church  more  from  without;  the  second,  which  is  a 
revival  of,  and  minister  to,  the  first,  is  the  world-power 
as  the  false  prophet  corrupting  and  destroying  the  Church 
from  within,  out  of  tlie  sea  — (Daniel  7.  3;  of.  my 
note,  cli.  8.  8)— out  of  the  troubled  waves  of  peoples,  mul- 
titudes, nations  and  tongues.  The  earth  {v.  11),  on  the 
other  hand,  means  the  consolidated,  ordered  world  of 
nations,  with  its  culture  and  learning,  seven  lieads  and 
ten  liorns— A,  B,  C  transpose,  "ten  horns  and  seven 
heads."  The  ten  horns  are  now  put  first  (contrast  the 
order,  ch.  12.  3)  because  they  are  crowned.  They  shall 
not  be  so  till  the  last  stage  of  the  fourth  kingdom  (the 
Roman),  which  sliall  continue  until  the  fifth  kingdom, 
Clirist's,  shall  supplant  it  and  destroy  it  utterly;  this  last 
stage  is  marked  by  the  ten  toes  of  the  two  feetof  the  image 
in  Daniel  2.  The  seven  implies  the  world-power  setting  up 
itself  as  God,  and  caricaturing  the  seven  Spirits  of  God; 
yet  its  true  cliaracter  as  God-opposed  is  detectetl  by  the 
number  ten  accompanying  tlie  seven.  Dragon  and  beast 
both  wear  crowns,  but  the  former  on  the  heads,  the  latter 
on  the  horns  (ch.  12.  3;  13. 1).  Therefore,  both  .heads  and 
horns  refer  to  kingdoms ;  cf.  ch.  17. 7, 10, 12,  "  kings"  rep- 
resenting the  kingdoms  whose  heads  they  are.  The  seven 
kings,  as  peculiarly  powerful  —  llie  great  powers  of  the 
world— are  distinguished  from  the  ten,  represented  by  the 
horns  (simply  called  "kings,"  ch.  17.12).  In  Daniel,  the 
ten  mean  the  last  phase  of  the  world-power,  tlie  fourth 
kingdom  divided  into  ten  parts.  They  are  connected  with 
the  seventh  head  (ch.  17. 12),  and  are  as  yet  future.  [Auber- 
LEN.]  The  mistalio  of  those  who  interpret  the  beast  to  be 
Rome  exclusively,  and  the  ten  horns  to  mean  kingdoms 
whicli  have  taken  the  place  of  Rome  in  Europe  already, 
is,  the  fourth  kingdom  in  the  image  has  two  legs,  repre- 
senting the  eastern  as  well  as  the  western  empire;  the 
ten  toes  are  not  upon  the  one  foot  (the  west),  as  tliese  in- 
terpretations i-equire,  but  on  the  two  (east  and  west)  to- 
getlier,  so  that  any  theory  wliicli  makes  tlie  ten  kingdoms 
belong  to  the  west  alone  must  err.  If  the  ten  kingdoms 
meant  were  those  which  sprung  up  on  tiie  overtlirovv  of 
582 


Rome,  the   ten   would   be    accurately  known,  whereas 
twenty-eight  different  lists  are  given  in  so  many  inter- 
preters, making  in  all  sixty-five  kingdoms !    [Tyso  in  DB 
Bdrgh.]     The  seven  heads   are  the  seven  world-mon- 
archies, Egypt,  Assyria,  Babylon,  Persia,  Greece,  Rome, 
the  Germanic  empire,  under  the  last  of  which  we  live 
[Auberlen],  and  which  devolved  for  a  time  on  Napo- 
leon, after  Francis,  emperor  of  Germany  and    king  of 
Rome,  had  resigned  the  title  in  1806.    Faber  explains  the 
healing  of  the  deadly  wound  to  be  the  revival  of  the  Napo- 
leonic dynasty  after  its  overthrow  at  Waterloo.     That 
secular  dynasty,  in  alliance  with  the  ecclesiastical  power, 
the  Papacy  (v.  11,  &c.),  being  "the  eighth  head,"  and  yet 
"of  the  seven"  (ch.  17. 11),  will  tempoi-arily  triumph  over 
the  saints,  until  destroyed  in  Armageddon  (ch.  19).     A 
Napoleon,  in  this  view,  will  be  the  Antichrist,  restoring 
the  Jews  to  Palestine,  and  accepted  as  their  Messiah  at 
first,  and  afterwards  fearfully  oppressing  them.     Anti- 
christ, tlie  summing  up  and  concentration  of  all  the  world 
evil  that  preceded,  is  the  eighth,  but  yet  one  of  the  seven 
(ch.  17,  11).    crowiis— Greek,  "  diadems."    name  of  l>las- 
pUemy— So  C,  Coptic,  and  Andreas.    A,  B,  and  Vulgate 
read,  "names,"  &o.,viz.,  a  name  on  each  of  the  heads; 
blasphemously  arrogating  attributes  belonging  to  God 
alone  (cf.  Note,  ch.  17. 3).    A  characteristic  of  the  little  horn 
in  Daniel  7. 8,  20,  21 ;  2  Thessalonians  2.  4.     3.  leopard  . . 
bear  .  , .  lion— This  beast  unites  in  itself  the  God-opposed 
characteristics  of  the  three  preceding  kingdoms,  resem- 
bling respectively  the  leopard,  hear,  and  lion.    It  rises  up 
out  of  the  sea,  as  Daniel's  four  beasts,  and  has  ten  horns,  as 
Daniel's  fourth  beast,  and  seven  heads,  as  Daniel's  four 
beasts  had  in  all,  viz.,  one  on  the  first,  one  on  the  second, 
four  on  the  third,  and  one  on  the  fourth.    Thus  it  repre- 
sents   comprehensively   in   one    figure   the   ivorld-poiver 
(wliich  in  Daniel  is  represented  by  four)  of  all  times  and 
places,  not  merely  of  one  period  and  one  locality,  viewed 
as  opposed  to  God ;  just  as  the  luoman  is  the  Cliurch  of  all 
ages.     This  view  is  favoured  also  by  the  fact,  that  the 
beast  is  the  vicarious  representative  of  Satan,  who  sim- 
ilarly has  seven  Jieads  and  ten  horns:  a  general  description 
of  his  universal  power  in  all  ages  and  places  of  the  world. 
Satan  appears  as  a  serpent,  as  being  the  archetype  of  the 
beast  nature  (ch.  12.  9).   "  If  the  seven  heads  meant  merely 
seven  Roman  emperors,  one  cannot  understand  why  they 
alone  should  be  mentioned  in  the  original  image  of  Satan, 
whereas  it  is  perfectly  intelligible  if  we  suppose  them  to 
represent  Satan's  power  on  earth  viewed  collectively." 
[AUBERLEN.]    3.  one  of— ?(i;.,  "from  among."    Avonnded 
. . .  healed— Twice  again  repeated  emphatically  {v.  13, 14); 
cf.  cli.  17,  8, 11,  "  the  beast  that  was,  and  is  not,  and  sliall  as- 
cend  out  of  the  bottomless  pit"  (cf.  v.  11  below) ;  the  Ger- 
manic empire,  the  seventh  head  (revived  in  the  eighth),  as 
yet  future  in  John's  time  (ch.  17. 10).    Contrast  the  change 
whereby  Nebuchadnezzar,  being  humbled  from  his  self- 
deifying  pride,  was  converted  froin  his  beast-lUi.e  form  and 
character  to  man's  form  and  true  position  towards  God; 
symbolized  by  his  eagle  wings  being  plucked,  and  himself 
made  to  stand  upon  his  feet  as  a  man  (Daniel  7. 4).  Here,  on 
the  contrary,  the  beast's  head  is  not  changed  into  a  human 
head,  but  receives  a  deadly  wound,  i.  e.,  the  world-king- 
dom which  this  head  represents  does  not  truly  turn  to 
God,  but  for  a  time  its  God-opposed  character  remains 
paralyzed  ("as  it  were  slain;"  the  very  words  marking 
the  beast's  outward  resemblance  to  the  Lamb,  "  as  it  were 
slain,"  Notes,  ch.  5.  6.    Cf.  also  the  second  beast's  resem- 
blance to  the  Lamb,  v.  11).   Though  seemingly  slain  {Greek 
for  "wounded"),  it  remains  the  beast  still,  to  rise  again  in 
another  form  {v.  11).    The  first  six  heads  were  heathenish, 
Egypt,  Assyria,  Babylon,  Persia,  Greece,  Rome;  the  new 
seventh  world-power  (the  Pagan  German  hordes  pouring 
down  on  Christianized  Rome),  whereby  Satan  had  hoped 
to  stifle  Christianity  (ch.  11. 15,  16),  became  itself  Chris- 
tianized (answering  to  the  beast's,  as  it  ivere,  deadly  wound  : 
it  ivas  slain,  and  it  is  not,  ch.  17. 11).    Its  ascent  out  of  the  bot- 
tomless pit  answers  to  the  healing  of  its  deadly  wound  {ch.. 
17. 8).  No  essential  change  is  noticed  in  Daniel  as  effected 
by  Christianity  upon  the  fourth  kingdom  ;  it  remains  es- 
sentially God-opposed  to  the  last.  Thft  beast,  healed  of  its 


A  Beasl  Riseth  out  of  the  Sea, 


EEVELATION  XIII. 


Another  Cometh  up  out  of  the  Earth. 


temporary  and  external  wound,  now  returns,  not  only 
from  the  sea,  but  from  the  bottomless  pit,  whence  it  draws 
new  Antichristlan  strength  of  hell  {v.  3,  11, 12,  U;  ch.  11. 
7;  17.8).  Cf.  the  seven  evil  spirits  taken  into  the  tempor- 
arily dispossessed,  and  tJie  last  state  ivorse  than  the  first, 
Matthew  12.  43-15.  A  new  and  worse  heathenism  breaks 
in  upon  tlie  Christianized  world,  more  devilisli  than  the 
old  one  of  the  flrst  heads  of  the  beast.  The  latter  M-as  an 
apostasy  only  from  the  general  revelation  of  God  in  na- 
ture and  conscience;  but  this  new  one  is  froin  God's  rev- 
elation of  love  in  His  Son.  It  culminates  in  Anticlirist, 
tlie  man  of  sin,  tlie  son  of  perdition  (cf.  ch.  17. 11);  2  Thes- 
salonians  2.  3;  cf.  2  Timothy  3. 1-4,  the  very  characteristics 
of  old  heathenism  (Romans  1.  29-32).  [Auberlen.]  More 
than  one  wound  seems  to  me  to  be  meant,  e.  g.,  tliat  under 
Constantino  (when  the  Pagan  worship  of  the  emperor's 
Image  gave  way  to  Christianity),  followed  by  the  healing, 
when  image-worsliip  and  the  otlier  Papal  errors  were  in- 
troduced into  tlie  Cliurcli ;  again,  tliat  at  tlie  Reformation, 
followed  by  the  letliargic/o)-»i  of  godliness  icilhout  thepoiver, 
and  about  to  end  in  the  last  great  apostasy,  which  I  iden- 
tify witli  the  second  beast  (v.  11),  Anticlirist,  tlie  same 
seventli  world-power  in  another  form,  -woiitlcretl  after 
— followed  witli  wondering  gaze.  4.  -^vliicli  gave— A,  B, 
C,  Vulgate,  Syriac,  and  Andreas  read,  "because  lie  gave." 
■power— Greek,  "i/ie  authority"  which  it  had -iYs  authority. 
Who  is  like  unto  tlie  beast! — The  very  language  ap- 
propriated to  God,  Exodus  15.  11  (whence,  in  the  He- 
brew, the  Maccabees  took  their  name;  the  opponents  of 
the  Old  Testament  Anticlirist,  Antioclius);  Psalm  35.  10; 
71.  19;  113.  5;  Micah  7.  18;  blasphemously  {v.  1,  5)  assigned 
to  the  beast.  It  is  a  parody  of  the  name  "Micliael"  (cf. 
ch.  12.  7),  meaning,  "Who  is  like  unto  God?"  5.  blas- 
pliemies  — So  ANDREAS  reads.  B  reads  "blasphemy." 
A,  "blasphemous  things"  (cf.  Daniel  7.  8;  11.25).  po-iver 
— "autliority  ;"  legitimate  poiver  [Greek  exousia).  to  con- 
tinue—G'reefc,  "to  act,"  or  "work"  {imiesai).  B  reads, 
"  to  make  ivar"  (cf.  i-.  4).  But  A,  C,  Vulgate,  Syriac, 
and  Andreas  omit  "  war."  forty  .  .  .  t-vvo  montlis— 
{Notes,  ch.  11.  2,  3;  12.  6.)  G.  opened  .  .  .  moiitli— The 
tisual  formula  in  tlie  case  of  a  set  speech,  or  series  of 
speeclies.  Ver.  6,  7  expand  v.  5.  blaspliemy— So  B  and 
Andreas.  A,  C  read  "blasphemies."  and  tUem— So 
Vulgate,  Coptic,  Andreas,  and  Pkimasius  read.  A,  C 
omit  "and:"  "  tliem  that  dwell  [lit.,  tabernacle)  in  heav- 
en," mean  not  only  angels,  and  the  departed  souls  of  the 
rigliteous,  but  believei's  on  earth  who  have  tlieir  citizen- 
ship in  heaven,  and  whose  true  life  is  hidden  from  the 
Auticliristian  persecutor  in  the  secret  of  God's  tabernacle. 
Kote,  cli.  12. 12;  John  3.  7.  7.  poiver— G'reeA;,  "authority." 
all  kindreds  .  .  ,  tongues  .  .  .  nations  —  Greek,  "  every 
tribe  .  .  .  tongue  .  .  .  nation."  A,  B,  C,  Vulgate,  Syriac, 
Andreas, and  PRiMAsiusadd  "and  people,"  after  "  tribe" 
or  "  kindred."  8.  all  tliat  dwell  upon  tlie  eartli — being 
of  earth  eartliy;  in  contrast  to  "them  tliat  dwell  in 
heaven."  wUose  names  are  not  -written — A,  B,  C,  Syriac, 
Coptic,  and  Andreas  read  singular,  "(every  one)  whose 
{Greek  hou;  but  B,  Greek  lion,  plural)  name  is  not  writ- 
ten." Lainb  slain  from  tUc  foundation  of  tlic  ^vorld — 
The  Greek  order  of  words  favours  this  translation.  He 
was  slain  in  the  Father's  eternal  counsels:  cf.  1  Peter  1. 19, 
20,  virtually  parallel.  The  other  way  of  connecting  tlie 
wonls  is,  "Written  from  tlie  foundation  of  tlic  world  in 
the  book  of  life  of  the  Lamb  slain."  So  in  ch.  17.  8.  The 
elect.  The  former  is  in  the  Greek  more  obvious  and  sim- 
ple. "Whatsoever  virtue  was  in  the  sacrifices,  did  ope- 
rate througli  Messiah's  dcatli  alone.  As  He  was  'the 
Lamb  slain  from  the  foundation  of  the  world,'  so  all 
atonements  ever  made  were  only  ell'ectual  by  His  blood." 
[Bishop  Pearson,  Creed.]  9.  A  genci'al  exhortation, 
Christ's  own  words  of  monition  calling  solemn  attention. 
10.  He  tUat  leadetU  into  captivity— A,  B,  C,  and  Vulgate 
read,  "if  any  one  (be)  for  captivity."  sTiall  go  Into  cap- 
tivity-Crreefc  present,  "goeth  into  captivity."  Cf.  Jere- 
miah 15.  2,  which  is  alludeil  to  here.  X,  B,  C  read  simply, 
"  he  goeth  away,"  and  omit  "  into  captivity."  But  A  and 
VulguCe  support  the  words,  lie  tliat  killciU  wltli  tlic 
sword,  must  be  Ulllcd  -with  tlic  sword— So  B,  C  read. 


But  A  reads,  "if  any  (is  for)  being  (lit.,  to  be)  killed,"  Ac, 
As  of  old,  so  now,  those  to  be  persecuted  by  the  beast  in 
various  ways,  have  their  trials  sevei-ally  appointed  them 
by  God's  fixed  counsel,  English  Version  is  quite  a  differ- 
ent sense,  viz,,  a  warning  to  the  pei-secutors  that  they  shall 
be  punished  with  retribution  in  kind,  tlere— Herein: 
in  bearing  their  appointed  suflTerings  lies  the  patient  en- 
durance .  .  .  of  the  saints.  This  is  to  be  the  motto  and 
watchword  of  the  elect  during  the  period  of  the  world- 
kingdom.  As  the  first  beast  is  to  be  met  by  x>atienee  and 
faith  (v.  10),  the  second  beast  must  be  opposed  by  true 
wisdom  {v.  18),  11.  anotlier  beast — "  the  false  prophet." 
out  of  tlie  eartli— out  of  society  civilized,  consolidated, 
and  ordered,  but  still,  with  all  its  culture,  of  earth  earthy: 
as  distinguished  from  "the  sea,"  the  troubled  agitations 
of  various  peoples  out  of  which  the  world-power  and  its 
several  kingdoms  have  emerged.  "The  sacerdotal  perse- 
cuting power.  Pagan  and  Christian  ;  the  pagan  priesthood 
making  an  image  of  the  emperors  which  they  compelled 
Christians  to  worship,  and  working  wonders  by  magic 
and  omens;  the  Romish  priesthood,  the  inlieritors  of  pa- 
gan rites,  images,  and  superstitions,  lamb-like  in  Chris- 
tian professions,  dragon-like  in  word  and  act"  [Alfokd, 
and  so  the  Spanish  Jesuit,  Lacunza,  writing  under  the 
name  Ben  Ezra].  As  the  flrst  beast  was  like  the  Lamb  In 
being,  «s  it  icere,  wounded  to  death,  ao  the  second  is  like 
the  Lamb  in  having  tivo  lamb-like  horns  (its  essential  dif- 
ference from  the  Lamb  is  marked  by  its  having  two,  but 
the  Lamb  seven  horns,  ch.  5.  6).  The  former  paganism 
of  the  world-power,  seeming  to  be  wounded  to  death  by 
Christianity,  revives.  In  its  second  beast-form  it  is 
Christianized  heathendom  ministering  to  the  former, 
and  having  eartlily  culture  and  learning  to  recommend 
it.  The  second  beast's,  or  false  prophet's  rise,  coincides 
in  time  with  the  healing  of  the  beast's  deadly  wound  and 
its  revival  (ch.  13. 12-11).  Its  manifold  character  is  marked 
by  the  Lord,  Matthew  24.  II,  24,  "Many  false  prophets 
shall  rise,"  where  He  is  speaking  of  the  last  daj^s.  As 
the  former  beast  corresponds  to  the  first  four  beasts  of 
Daniel,  so  the  second  beast,  or  the  false  prophet,  to  the 
little  horn  starting  up  among  the  ten  horns  of  the  fourth 
beast.  This  Antichristlan  liorn  has  not  only  the  mouth 
of  blasphemy  {v.  5),  but  also  "  the  eyes  of  man"  (Daniel  7. 
8) :  the  former  is  also  in  the  first  beast  (v.  1,  5),  but  the  lat- 
ter not  so,  "The  eyes  of  man"'  sj'mbolize  cunning  and  in- 
tellectual culture,  the  very  characteristic  of  "  the  false 
prophet"  {v.  13-15;  ch.  16. 14).  The  first  beast  is  physical 
and  political;  the  second  a  spiritual  power,  the  power  of 
knowledge,  ideas  [the  favourite  term  in  the  French 
school  of  politics],  and  scientific  cultivation.  Both  alike 
are  beasts,  from  below,  not  from  above;  faithful  allies, 
worldly  Antichristian  wisdom  standing  in  the  service  of 
the  worldly  Antichristlan  power:  the  dragon  is  both 
lion  and  serpent:  might  and  cunning  are  his  armoury. 
The  dragon  gives  his  external  power  to  the  flrst  beast  (v. 
2),  his  spirit  to  the  second,  so  that  it  sj)eaks  as  a  dragon  {v. 
11),  The  second,  arising  out  of  the  earth,  is  in  ch.  11.  7,  and 
17.  8,  said  to  ascend  out  of  the  bottomless  pit :  its  very  culture 
and  world-wisdom  only  intensify  its  infernal  cliaracter, 
the  pretence  to  superior  knowledge  and  rationalistic 
philosophy  (as  in  the  primeval  temptation.  Genesis  3.5, 
7,  "  their  eyes  [as  here]  v.'ere  opened")  veiling  the  deifica- 
tion of  nature,  self,  and  man.  Hence  spring  Idealism, 
Materialism,  Deism,  Pantheism,  Atheism,  Antichrist 
shall  be  the  culmination.  The  Papacy's  claim  to  the 
double  power,  secular  and  spiritual,  is  a  sample  and  type 
of  the  twofold  beast,  th.at  out  of  the  sea,  and  that  out  of  the 
earth,  or  bottomless  pit.  Antichrist  will  be  the  climax,  and 
final  form,  Pkimasius  of  Adrumetum,  in  the  sixth 
century,  says,  "He  feigns  to  be  .a  lamb  that  he  may 
assail  the  Lamb— the  body  of  Christ,"  IJJ.  power— G'ree^•, 
"authority,"  before  lilm— "  in  his  presence;"'  as  minis- 
tering to,  and  upholding  him.  "The  non-existence  of 
the  beast  embraces  the  whole  Germanic  Christian  period. 
Tlic  healing  of  the  wound,  and  return  of  the  lieast,  is 
represented  [in  regard  to  its  /('xa^  Antichristian  manifes- 
tation, though  including  also,  meanwhile,  its  healing  and 
return  under  Popery,  which  Is  baptized  lieathenibm]  ia 

•583 


An  Image  is  Made  of  the  Former  Beast,  REVELATION   XIII. 


and  Men  Worship  and  Receive  its  Mark. 


that  principle  wlaich,  since  1789,  has  manifested  itself  in 
beast-like  outbreaks."  [Auberlen.]  -tvlilcU  dwell 
tUereiii— the  earthly-minded.  The  Cliurch  becomes  the 
hai-lot :  the  world's  political  power,  the  Antichristian  beast; 
the  world's  wisdom  and  civilization,  the  false  prophet. 
Christ's  tliree  offices  are  thus  perverted:  the  first  beast 
is  tlie  false  kingship;  the  harlot,  the  false  j)?-ie«</iooc/;  the 
second  beast,  the  false  prophet.  The  beast  is  the  bodily, 
the  false  prophet  the  intellectual,  the  harlot  the  spiritual 
power  of  Antichristianity.  [Auberlen.]  The  Old  Testa- 
ment Church  stood  under  the  power  of  the  beast,  the 
neathen  world-power:  the  Middle- Ages  Church  under  that 
of  the  harlot:  in  modern  times  the  false  prophet  predomi- 
nates. But  in  the  last  days  all  these  God-opposed  powers 
which  have  succeeded  each  other  shall  co-operate,  and 
raise  each  other  to  the  most  terrible  and  intense  power 
of  their  nature :  the  false  prophet  causes  men  to  ivorship  the 
beast,  and  tJie  beast  carries  the  harlot.  Tl:ese  three  forms 
of  apostasy  are  reducible  to  two:  the  apostate  Church  and 
the  apostate  world,  pseudo-Christianity  and  Antichristian- 
ity, the  harlot  and  the  beast;  for  the  false  pi-ophet  is 
also  a  beast;  and  the  two  beasts,  as  diflFerent  manifesta- 
tions of  the  same  beast-like  principle,  stand  in  contradis- 
tinction to  the  harlot,  and  are  finally  judged  together, 
whereas  separate  judgment  falls  on  the  harlot.  [Auber- 
LEN.]  deadly  wound — Greek,  "  wound  of  death."  13. 
■woudcrs—Gree/c,  "signs."  sotUat — so  great  ii\o.X.  niaketU 
are— Greek,  "  maketh  even  tire."  This  is  the  very  miracle 
which  the  two  witnesses  perform,  and  which  Elijah  long 
ago  had  performed ;  this  the  beast  from  the  bottomless 
pit,  or  the  false  prophet,  mimics.  Not  merely  tricks,  but 
miracles  of  a  demoniacal  kind,  and  by  demon  aid,  like 
those  of  the  Egyptian  magicians,  shall  be  wrought,  most 
calculated  to  deceive ;  wrought  "  after  the  working  ( Greek, 
energy)  of  Satan."  H.  deceivetli  tliem  tliat  d^vell  on 
tUe  eartii— the  earthly-minded,  but  not  the  elect.  Even  a 
miracle  is  not  enough  to  warrant  belief  in  a  professed 
revelation,  unless  that  revelation  be  in  harmony  with 
God's  already  revealed  will.  l>y  tlie  means  of  tUose 
miracles — rather  as  Greek,  "  on  account  of  (because  of;  in 
consequence  of)  those  miracles."  wUicli  lie  liad  po-»ver 
to  Ao— Greek,  "which  were  given  him  to  do."  in  tlie 
sigUt  of  tlie  beast — "before  him"  (i'.  12).  -ivliicli— A,  B, 
C  read,  "  wlio;"  marking,  perhaps,  a  personal  Antichrist, 
liad— So  B  and  Andreas  read.  But  A,  C,  and  Vulgate 
read,  "hath."  15.  lie  Iiad  ijo-wer — Greek,  "it  was  given 
to  him."  to  give  \i(e— Greek,  "breath,"  or  "spirit." 
image— Nebuchadnezzar  set  up  in  Dura  a  golden  image  to 
be  worshipped,  probably  of  himself;  for  his  dream  had 
been  interpreted,  "Thou  art  this  head  of  gold  ;"  the  three 
Hebrews  who  refused  to  worship  the  image  were  cast 
into  a  burning  furnace.  All  this  typifies  the  lastapostasy. 
Pliny,  in  his  letter  to  Trajan,  states  tliat  he  consigned 
to  punishment  those  Christians  who  would  not  worship 
the  emperor's  iwag^e  with  incense  and  wine.  So  Julian, 
the  apostate,  setup  his  own  image  with  the  idols  of  the 
heathen  gods  in  the  Forum,  that  the  Cliristians  in  doing 
reverence  to  it,  might  seem  to  worship  the  idols.  So 
Charlemagne's  image  was  set  up  for  homage ;  and  the 
Pope  adored  the  new  emperor  (Dupin,  vol.  6,  p.  12G).  Na- 
poleon, the  successor  of  Charlemagne,  designed  after  he 
had  first  lowered  the  Pope  by  removing  him  to  Fontain- 
bleau,  then  to  "  make  an  idol  of  him  "  [Me7norial  de  Sainte 
Helene];  keeping  the  Pope  near  him,  he  would,  through 
the  Pope's  influence,  have  directed  the  religious,  as  well 
as  the  political  world.  The  revived  Napoleonic  dynasty 
may,  in  some  one  representative,  realize  the  project,  be- 
coming the  beast  supported  by  the  false  prophet  (perhaps 
some  openly  infidel  supplanter  of  the  Papacy,  under  a 
spiritual  guise,  after  the  harlot,  or  apostate  Church,  who 
is  distinct  from  the  second  beast,  has  been  stripped  and 
judged  by  the  beast,  ch.  17.  16) ;  he  then  might  have  an 
image  set  up  in  his  honour  as  a  test  of  secular  and  spirit- 
ual allegiance.  speaU— "  False  doctrine  will  give  a  spirit- 
ual, philosophical  appearance  to  the  foolish  apotheosis  of 
the  creaturely  personified  by  Antichrist."  [Auberlen.] 
Jerome,  on  Daniel  7.,  says.  Antichrist  shall  be  "one  of 
the  human  race  in  whom  the  whole  of  Satan  shall  dwell 
584 


bodily."  Rome's  speaking  images  and  winking  pictures 
of  the  Virgin  Mary  and  the  saints  are  an  earnest  of  the 
future  demoniacal  miracles  of  the  false  prophet  in  mak- 
ing the  beast's  or  Antichrist's  image  to  speak.  16.  to  re- 
ceive a  marit—Ut.,  "that  they  should  give  them  a  mark; ' 
such  a  brand  as  masters  stamp  on  their  slaves,  and 
monarchs  on  their  subjects.  Soldiers  voluntarily  punc- 
tured their  arms  with  marks  of  the  general  under  whom 
they  served.  Votaries  of  idols  branded  themselves  with 
the  idol's  cipher  or  symbol.  Thus  Antiochus  Epiphanes 
branded  the  Jews  with  the  ivy  leaf,  the  symbol  of  Bacchus 
(2  Maccabees  6.  7 ;  3  Maccabees  2.  29).  Contrast  God's  seal 
and  name  in  the  foreheads  of  His  servants,  ch.  7.  3;  14.  1 ;  22. 
4;  and  Galatians  6. 17,  "I  bear  in  my  body  the  marks  of 
the  Lord  Jesus,"  i.  e.,  I  am  His  soldier  and  servant.  The 
mark  in  the  right  hand  and  forehead  implies  the  pros- 
tration oi  bodily  axxtX.intellectual^O'wevs  to  the  beast's  domi- 
nation. "  In  the  forehead  by  way  of  profession  ;  in  the 
hand  with  respect  to  work  and  service."    [Augustine.] 

17.  And — So  A,  B,  and  Vtdgate  read.  C,  iRENiEUS,  316, 
Cojytic,  and  Syriac  omit  it.  niiglit  buy — GrreeA,  "  may  be 
able  to  buy."  tlie  mark,  or  tlie  name — Greek,  "  the  mark 
(viz.),  the  name  of  the  beast."  The  mark  may  be,  as  in  the 
case  of  the  sealing  of  the  saints  in  the  forehead,  not  a 
visible  mark,  but  symbolical  of  allegiance.  So  the  sign 
of  the  cross  in  Popery.  The  Pope's  interdict  has  often  shut 
out  the  excckmmunicate  from  social  and  commercial 
intercourse.  Under  the  final  Antichrist  this  shall  come 
to  pass  in  its  most  violent  form,  number  of  liis  name — 
Implying  that  the  name  has  some  numerical  meaning. 

18.  wisdom— the  armoury  against  the  second  beast,  as 
patience  and  faith  against  the  first.  Spiritual  ivisdo'tn  is 
needed  to  solve  the  mystery  of  iniquity,  so  as  not  to  be  be- 
guiled by  it.  count  .  .  .  for — The  "for"  implies  the  pos- 
sibility of  our  calculating  or  counting  the  beast's  number. 
tUe  number  of  a  man — i.  e.,  counted  as  men  generally 
count.  So  the  phrase  is  used  in  ch.  21. 17.  The  number  is 
the  number  of  a  man,  not  of  God;  he  shall  extol  himself 
above  the  power  of  the  Godhead,  as  the  man  of  sin. 
[Aquinas.]  Though  it  is  an  imitation  of  tire  Divine  name, 
it  is  only  human,  six  liundred  threescore  and  six — A 
and  Vulgate  write  the  numbers  in  full  in  the  Greek.  But 
B  writes  merely  the  three  Greek  letters  standing  for  num- 
bers, Ch,  X,  St.  C  reads  616,  but  Iren^us,  328,  opposes  this 
and  maintains  666.  Iren^us,  in  the  second  century,  dis- 
ciple of  PoLYCARP,  John's  disciple,  explained  this  num- 
ber as  contained  in  the  Greek  letters  of  Lateinos  (L  being 
30;  A,  1 ;  T,  300;  E,  5;  I,  10;  N,  50;  O,  70;  S,  200).  The  Latin 
is  peculiarly  the  language  of  the  Church  of  Rome  in  all 
her  official  acts;  the  forced  unity  of  language  in  ritual  be- 
ing the  counterfeit  of  the  true  unity  ;  the  premature  and 
spurious  anticipation  of  the  real  unity,  only  to  be  realized 
at  Christ's  coming,  when  all  the  earth  shall  speak  "one 
language "  (Zephaniah  3.  9).  The  last  Antichrist  may 
have  a  close  connection  with  Rome,  and  so  the  name 
Lateinos  (666)  may  apply  to  him.  The  Hebrew  letters  of 
£aiaam  amount  to  666  [Bunsen];  a  type  of  the  false  p7-o- 
phet,  whose  characteristic,  like  Balaam's,  will  be  high 
spiritual  knowledge  perverted  to  Satanic  ends.  The  num- 
ber six  is  the  world-number ;  in  666  it  occurs  in  units,  tens, 
and  hundreds.  It  is  next  neighbour  to  the  sacred  seven,  but 
is  severed  from  it  by  an  impassable  gulf.  It  is  the  number 
of  the  ivorld  given  over  to  judgment;  hence  there  is  a  pause 
between  the  sixth  and  seventh  seals,  and  the  sixth  and 
seventh  trumpets.  The  judgments  on  the  world  are  com- 
plete in  six  ;  by  the  fulfilment  of  seven,  the  kingdoms  of 
the  world  become  Christ's.  As  twelve  is  the  number  of  the 
Church,  so  six,  its  half,  symbolizes  the  world-kingdoia 
broken.  The  raising  of  the  six  to  tens  and  hundreds 
(higher  powers)  indicates  that  the  beast,  notwithstanding 
his  progression  to  higher  powers,  can  only  rise  to  greater 
ripeness  for  judgment.  Thus  666,  the  judged  world-power, 
contrasts  with  the  141,000  sealed  and  transfigured  ones 
(the  Church  number,  twelve,  squared  and  multiplied  by 
1000,  the  number  symbolizing  the  world  pervaded  by  God; 
ten,  the  world-number,  raised  to  the  power  of  three,  the 
number  of  God).  [Auberlen.]  The  mark  (Greek  charagrna) 
and  name  are  one  and  the  same.    The  first  two  radical 


Tlie  Lamb  Seen  on  Mount  Zion, 


BEVELATION  XIV. 


with  His  Company.     Their  Song. 


letters  of  Christ  (Greek  Christos),  Ch  and  R,  are  the  same  as 
the  first  two  of  charagma,  and  were  the  imperial  mono- 
gram of  Cliristian  Rome.  Antichrist,  personating Clirist, 
adopts  a  symbol  like,  hut  not  agreeing  witli,  Christ's 
monogram,  Ch,X,St;  whereas  the  radicals  in  "Christ" 
are  Ch,  M,  St.  Papal  Rome  has  similarly  substituted  the 
standard  of  tJie  Keys,  for  the  standard  of  tJie  Cross.  So 
3a  the  Papal  coinage  (the  image  of  power,  Matthew  22.  20). 
The  two  lii'st  letters  of  "Christ,"  C/(, -B,  represent  seven 
hundred,  tlie  perfect  number.  The  Cii,  X,  St  represent  an 
imperfect  number,  a  triple  falling  away  (apostasy)  from 
septenary  perfection,    [Wokdswoutu.] 

CHAPTER    XIV. 

Ver.  1-20.  The  Lamb  Seen  on  Zion  with  the  144,000. 
Their  Song.  The  Gospel  Proclaimed  before  the 
End  by  one  Angel:  The  Fall  of  Babylon,  by  An- 
other: The  Doom  of  the  Beast- Worshippers,  by  a 
Third.  The  Blessedness  of  the  Dead  in  the  Lord. 
The  Harvest.  The  Vintage.  In  contrast  to  the  beast, 
false  prophet,  and  apostate  Church  (cli.  13.),  and  introduc- 
tory to  tlie  announcement  of  judgments  about  to  descend 
on  them  and  the  world  (v.  8-11,  anticipatory  of  ch.  IS.  2-6), 
stand  here  tlie  redeemed,  "  the  Divine  kernel  of  human- 
ity, the  positive  fruits  of  the  history  of  the  world  and  the 
Church."  [Atjberlen.]  Clis.  11.-16.  describe  the  prepara- 
tions for  the  Messianic  judgment.  As  ch.  11.  begins  with 
IJie  114,000  of  Israel  (cf.  ch.  7.  4-8,  no  longer  exposed  to  trial 
as  then,  but  now.  triumphant),  so  ch.  15.  begins  with  those 
who  have  overcome  from  among  the  Gentiles  (cf.  ch.  15.  1-5 
with  ch.  7.  9-17);  the  two  classes  of  elect  forming  together 
the  whole  company  of  transfigured  saints  who  shall  reign 
with  Clirist.  1.  a — A,  B,  C,  Coptic,  and  Origen  read,  "the 
Lamb."  Liatnb  .  .  .  oil  .  .  .  Sioii— having  left  His  posi- 
tion "in  the  midst  of  the  throne,"  and  now  taking  His 
stand  on  Sion.  liis  Fatlier's  name — A,  B,  C  road,  "His 
name  and  His  Father's  name."  in — Greek,  "upon." 
God's  and  Christ's  name  here  answers  to  the  seal  "  upon 
their  foreheads"  in  ch.  7.  3.  As  the  144,000  of  Israel  are 
"  the  first-fruits"  {v.  4),  so  "  the  harvest"  (i'.  15)  is  the  gen- 
eral assembly  of  Gentile  saints  to  be  translated  by  Christ 
as  His  first  act  in  assuming  His  kingdom,  prior  to  His 
judgment  (ch.  10.,  the  last  seven  vials)  on  the  Antichris- 
tian  world,  in  executing  whicli  His  saints  shall  shai'e. 
As  Noah  and  Lot  were  taken  seasonably  out  of  the  judg- 
ment, but  exposed  to  the  trial  to  the  last  moment  [Dk 
BurghJ,  so  those  who  shall  reign  with  Christ  shall  first 
sufler  with  Him,  being  delivered  out  oi  i\\e  judgments,  but 
not  out  of  the  trials.  The  Jews  are  meant  by  "  the  saints 
of  the  Most  High:"  against  them  Antichrist  makes  war, 
changing  their  times  and  laws;  for  true  Israelites  can- 
not join  in  the  idolatry  of  the  beast,  any  more  than  true 
Christians.  The  common  affliction  will  draw  closely  to- 
gether, in  opposing  the  beast's  worship,  the  Old  Testa- 
ment and  New  Testament  people  of  God.  Thus  the 
way  is  paved  for  Israel's  conversion.  This  last  utter 
scattering  of  the  holy  people's  power  leads  them,  under 
the  Spirit,  to  seek  Messiah,  and  to  cry  at  His  approach, 
"  Blessed  is  He  that  cometh  in  the  name  of  the  Lord." 
2.  from — Greek,  "out  of."  voice  of  many  -waters — 
as  Is  the  voice  of  Himself,  such  also  is  the  voice  of 
His  people.  I  heard  tlie  voice  of  Iiar|>erg  —  A,  B,  C, 
and  Origen  read,  "the  voice  wliich  I  he;u-d  (was)  as  of 
harpers."  3.  sung — Greek,  "sing."  as  it  >vere — So  A, 
C,  and  Vulgate  vGo.i\.  It  is  as  it  were  a  nciv  song ;  for  it 
is,  in  truth,  as  old  as  God's  eternal  purpose.  But  B, 
Syriac,  Coptic,  Origen  and  Andreas  omit  these  words. 
nc-w  song— (Ch.  5.  9,  10.)  The  song  is  that  of  victory  after 
conflict  with  the  dragon,  beast,  and  false  prophet:  never 
sung  before,  for  such  a  conflict  had  never  been  fought 
before;  therefore  new:  till  now  the  kingdom  of  Christ  on 
earth  had  been  usurped;  they  sing  the  new  song  in  an- 
ticipation of  His  taking  possession  of  His  blood-bought 
kingdom  with  His  saints,  four  beasts— ratlier  as  Greek, 
"four  living  creatures."  The  harpers  and  singers  evi- 
dently include  the  144,000:  so  the  parallel  proves  (ch.  15.  2, 
8),  where  the  same  act  is  attributed  to  the  general  company 


of  the  saints,  the  harvest  (v.  15)  from  all  nations.  Not  aa 
Alford,  "the  harpers  and  song  are  in  heaven,  but  the 
144,000  are  on  earth."  redeemed— z'tC,  "  purchased."  Not 
even  the  angels  can  learn  that  song,  for  they  know  not 
experimentally  what  It  is  to  have  "come  out  of  the  great 
tribulation,  and  washed  their  robes  white  in  the  blood 
of  the  Lamb"  (ch.  7.  14).  4.  virgins— spiritually  (Matthew 
25.1);  in  contrast  to  the  apostate  Church,  Babylon  (v,  8), 
spiritually  "a  harlot"  (ch.  17.  1-5;  Isaiah  1,21;  contrast  2 
Corinthians  11.2;  Ephesians  5.25-27).  Their  not  being 
defiled  ivilh  women,  ineans  they  were  not  led  astray  from 
Christian  faithfulness  by  the  tempters  who  jointly  con- 
stitute the  spiritual  "  harlot."  follo-vvtlie  I^amb  -vvliith- 
ersoever  lie  goetli— in  glory,  being  especially  near  His 
person ;  the  fitting  reward  of  their  following  Ilim  so  fiilly 
on  earth,  redeemed— "  purchased."  being  tUe— rather, 
"as  a  first-fruit."  Not  merely  a  "first-fruit"  in  the  sense 
in  which  all  believers  are  so,  but  Israel's  144,000  elect  are 
the  first-fruit,  the  Jewish  and  Gentile  elect  Church  is  the 
harvest;  in  a  further  sense,  the  whole  of  the  transfigured 
and  translated  Church  which  reigns  with  Christ  at  His 
coming,  is  the  first-fruit,  and  the  consequent  general  in- 
gathering of  Israel  and  the  nations,  ending  in  the  last 
judgment,  is  the  full  and  final  harvest.  5.  guile— So 
Andreas  in  one  copy.  But  A,  B,  C,  Origen,  and  An- 
dreas in  other  cojjies  read,  "falsehood."  Cf.  with  Bng- 
lish  Version  reading  Psalm  32.2;  Isaiah  53.  9;  John  1.47. 
for— So  B,  Syriac,  Coptic,  Origen,  and  Andreas  read. 
But  A,  C  omit.  witUout  fault— G7•ee^-,  "  blameless:"  in 
respect  to  the  sincerity  of  their  fidelity  to  Him.  Not  ab- 
solutely, and  in  themselves  blameless;  but  regarded  as 
such  on  the  ground  of  His  righteousness  in  Miiom  alone 
they  trusted,  and  whom  they  faithfully  served  by  His 
Spirit  in  them.  The  allusion  seems  to  be  to  Psalm  15. 1,  2, 
Cf.  V.  1,  "stood  on  Mount  Sion."  before  the  tUroue  of 
God— A,  B,  C,  Syriac,  Coptic,  Origen,  and  Andreas  omit 
these  words.  The  oldest  Vidgate  MS.  supports  them.  6. 
Here  begins  the  portion  relating  to  the  Gentile  world,  as 
the  former  portion  related  to  Israel.  Before  the  end  tlie 
Gospel  is  to  be  preached  for  a  witness  unto  all  nations: 
not  that  all  nations  shall  be  converted,  but  all  nations 
shall  have  had  the  opportunity  given  tliem  of  deciding 
whether  they  will  be  for,  or  against,  Christ.  Those  thus 
preached  to  are  "  they  that  dwell  (so  A,  Coptic,  and  Syriac 
read.  But  B,  C,  Origen,  Vidgate,  Cyprian,  312,  read, 
' SIT,' cf.  Matthew  4.16;  Luke  1.79,  having  their  settled 
home)  on  the  earth,"  being  of  earth  earthy:  this  last 
season  of  grace  is  given  them,  if  yet  they  may  repent, 
before  "judgment"  (v.  7)  descends  :  if  not,  they  will  be  left 
without  excuse,  as  the  world  which  resisted  the  preach- 
ing of  Noah  in  the  120  years  "whilst  the  long-suflering 
of  God  waited."  "So  also  the  prophets  gave  the  people 
a  last  opportunity  of  repentance  before  the  Babylonian 
destruction  of  Jerusalem,  and  our  Lord  and  His  apostles 
before  tlie  Roman  destruction  of  the  holy  city."  [Auber- 
len.]  The  Greek  for  "  unto"  (epi,  in  A,  C)  means  lit., 
"upon,"  or  "over,"  or  "in  respect  to"  (Mark  9.12;  He- 
brews 7. 13).  So  also  "TO  every  nation"  {Greek,  epi,  in  A, 
B,  C,  Vulgate,  Syriac,  Origen,  Andreas,  Cyprian,  and 
Primasius).  This,  perhaps,  implies  that  the  Gospel, 
though  diflfused  over  the  globe,  shall  not  come  savingly 
unto  any  save  the  elect.  The  world  is  not  to  be  evangel- 
ized till  Christ  shall  come:  meanwhile,  God's  purpose  is 
"  to  take  out  of  the  Gentiles  a  people  for  His  name,"  to  be 
witnesses  of  the  efl^ectual  working  of  His  Spirit  during 
the  counter- working  of  "the  mystery  of  Iniquity." 
everlasting  Gospel— the  Gospel  which  announces  the 
glad  tidings  of  the  everlasting  kingdom  of  Christ,  about  to 
ensue  Immediately  after  the  "judgment"  on  Antichrist, 
announced  as  imminent  in  t'.  7.  As  the  former  angel 
"flying  through  the  midst  of  heaven"  (ch.  8.  13)  an- 
nounced "woe,"  so  this  angel  "flying  in  the  midst  of 
heaven"  announced  joy.  The  three  angels  making  this 
last  proclamation  of  llie  Gospel,  tlie  fiiU  of  Babylon  {v.  9), 
the  liarlot,  and  the  judgment  on  the  beast- worsliippers  {v. 
9-11),  the  voice  from  heaven  respecting  tlie  blessed  dead 
{v.  13),  the  vision  of  the  Son  of  man  on  tlio  cloud  {v.  11). the 
harvest  (v,  15),  and  the  vintage  (i',  18),  form  the  compendi- 

585 


Tlie  Fall  of  the  City  Babylon. 


REVELATION  XIV. 


The  Harvest  of  the  World. 


ons  summary,  amplified  ia  detail  in  the  rest  of  tlie  book. 
7.  Fear  God— the  forerunner  to  embracing  the  love  of 
God  manifested  in  the  Gospel.  Repentance  accompanies 
faith,  s''*'*  S^oi'y  *•*  l»ini— and  not  to  the  beast  (cf.  cli.  13. 
4;  Jeremiah  13.  16).  the  liour  of  liis  judgment— "The 
hour"  implies  the  definite  time.  "Judgment,"  not  tlie 
general  judgment,  but  that  upon  Babylon,  the  beast,  and 
his  worshippers  (v.  8-12).  -worslilp  liini  tliat  made 
lieaven— not  Antichrist— who  "si ttetli  in  the  temple  of 
God,  showing  Himself  that  He  is  God"  (cf.  Acts  11. 15). 
gea  .  .  .  fountains— Distinguished  also  in  ch.  8.  8,  10.  8. 
another— So  Vulgate.  But  A,  B,  Syriac,  and  Andreas 
add,  "  a  second ;"  "  another,  a  second  angel."  Babylon— 
Here  first  mentioned;  identical  with  the  harlot,  the  apos- 
tate Church;  distinct  from  the  beast,  and  judged  sep- 
arately, is  fallen— Anticipation  of  ch.  18.  2.  A,  Vulgate, 
Sf/riac,  and  Andreas  support  the  second  "  is  fallen."  But 
B,  C,  and  Coptic  omit  it.  tliat  great  city— A,  B,  C,  Vul- 
gate, Syriac,  and  Coptic  omit  "city."  Then  translate, 
"Babylon  the  great."  The  ulterior  and  exhaustive  fulfil- 
ment of  Isaiah  21.  9.  liecause- So  Andreas.  But  A,  C, 
Vulgate,  and  Syriac  read,  "which."  B  and  Coptic  omit  it. 
Even  reading  "which,"  we  must  understand  it  as  giving 
the  reason  of  her  fall,  all  nations— A,  B,  C  read,  "all  the 
nations."  tlie  -wine  of  tlie  -wratii  of  lier  fornication — 
the  wine  of  the  ivrath  of  God,  the  consequence  of  her  forni- 
cation. As  she  made  the  nations  drunk  witli  the  wine  of 
her  fornication,  so  she  herself  shall  be  made  drunk  with 
the  wine  of  God's  wrath.  9.  A,  B,  C,  and  Andreas  read, 
"  another,  a  third  angel."  Cf.  witli  this  verse  ch.  13.  15, 16. 
10.  TIic  same— Gj-ee/i;,  "he  also^"  as  the  just  and  inev- 
itable retribution,  ivine  of  .  .  .  -wratli  of  God— (Psalm 
75. 8.)  ^vitllou.t  mixture — whereas  wine  was  so  commonly 
mixed  with  water  tliat  to  mix  wine  is  used  in  Greek  for  to 
pour  out  wine;  this  wine  of  God's  wrath  is  undiluted; 
there  is  no  drop  of  water  to  cool  its  heat.  Naught  of 
grace  or  hope  is  blended  with  it.  This  terrible  threat  may 
well  raise  us  above  the  fear  of  man's  threats.  This  un- 
mixed cup  is  already  mingled  and  pi'epared  for  Satan  and 
tlie  beast's  followers,  indignation — Greek  (orges),  "  abid- 
ing wrath.'"  But  the  Greek  for  "wrath"  above  {Greek  thu- 
mou)  is  boiling  indignation,  from  {Greek  thuo)  a  root  mean- 
ing to  6ot?,-  this  is  temporary  ebullition  of  anger  ;  that  is 
lasting  [Ammonius],  and  accompanied  with  a  purpose  of 
vengeance  [Origen  on  Psalm  2.  5].  tormented  ...  in 
tlie  presence  of  tlie  .  .  .  angels — (Psalm  49.  14 ;  58.  10 ;  139. 
21 ;  Isaiah  60.  24.)  God's  enemies  ai-e  regarded  by  the 
saints  as  their  enemies,  and  when  tlie  clay  of  probation 
is  past,  their  mind  shall  be  so  entirely  one  with  God's, 
that  they  shall  rejoice  in  witnessing  visibly  the  judicial 
vindication  of  God's  righteousness  in  sinners'  punish- 
ment. 11.  for  ever  and  e^rer— Greek,  "  unto  ages  of  ages." 
uo  rest  day  nor  iiiglit— Contrast  the  very  different  sense 
in  which  the  same  is  said  of  the  four  living  creatures  in 
heaven,  "They  rest  not  day  and  night,  saying.  Holy, 
holy,  holy,"&c. ;  yet  they  do  "rest"  in  another  sense; 
they  rest  from  sin  and  sorrow,  weariness  and  weakness, 
trial  and  temptation  (v.  13);  the  lost  have  no  rest  from  sin 
and  Satan,  terror,  torment,  and  remorse.  13.  Here,  &c. — 
Resumed  from  ch.  13. 10,  where  see  the  Note.  In  the  fiery 
ordeal  of  persecution  which  awaits  all  who  will  not  woi*- 
ship  tlie  beast,  the  faith  and  patience  of  tlie  followers  of 
God  and  Jesus  shall  be  put  to  the  test,  and  proved,  pa- 
tience—GreeA;  (Jiupomene),  patient,  persevering  endurance. 
The  second  "here"  is  omitted  in  A,  B,  C,  Vulgate,  Syriac, 
Coptic,  and  Primasius.  Translate,  "  Here  is  the  endurance 
of  the  saints,  who  keep,"  &c.  the  faitli  of  Jesus— tlie 
laith  which  has  Jesus  for  its  object.  13.  Encouragement 
to  cheer  those  persecuted  under  the  beast.  Blessed— in 
resting  from  their  toils,  and,  in  the  case  of  the  saints  just 
before  alluded  to  as  persecuted  by  the  beast,  in  resting 
from  persecutions.  Their  full  blessedness  is  now  "from 
henceforth,"  i.  e.,  from  this  time,  when  the  judgment  on 
the  beast,  and  the  harvest-gatherings  of  the  elect  are  im- 
minent. The  time  so  earnestly  longed  for  by  former  mar- 
tyrs is  now  all  but  come;  the  full  number  of  their  fellow- 
servants  is  on  the  verge  of  completion;  they  have  no 
longer  to  "rest  (the  same  Greek  as  here,  anapausis)  yet  for 
536 


a  little  season,"  their  eternal  rest,  or  cessation  from  toils  (2 
Thessalonians  1.  7,  Greek  anesis,  relaxation  after  hard- 
ships. Hebrews  4.  9,  10,  sabbatisni  of  rest ;  and  Greek  cai- 
ajyausis,  akin  to  the  Greek  here),  is  close  at  hand  now. 
They  are  blessed  in  being  about  to  sit  down  to  the  marriage- 
supper  of  the  Lamb  (ch.  19.  9),  and  in  having  part  in  the 
first  resurrection  (ch.  20.  6),  and  in  Jiaving  right  to  the  tree  of 
life  (ch.  22. 14).  In  v.  14-16  follows  the  explanation  of  why 
they  are  pronounced  "  blessed''  now  in  particular,  viz.,  the 
Son  of  man  on  thecloud  is  just  coming  to  gather  tliem  in  as 
the  harvest  ripe  for  His  gai'ner.  "Write— to  put  it  on  record 
for  ever.  Yea,  saith  tlie  Spirit— The  words  of  God  the 
Father  (the  "  voice  from  heaven")  are  echoed  back  and 
confirmed  by  the  Spirit  (speaking  in  the  Word,  ch.  2.  7; 
22.17;  and  in  the  saints,  2  Corinthians  5.  5;  1  Peter  4.  14). 
All  "God's  promises  in  Christ  are  yea"  (2  Corintliians  1. 
20).  unto  me— Omitted  in  A,  B,  C,  Vulgate,  Syriac,  and 
Coptic,  tliat  tliey  may — The  Greek  includes  also  the  idea, 
Tliey  are  blessed,  in  that  they  shall  rest  from  their  toils  (so 
the  Greek),  and— So  B  and  Andreas  read.  But  A,  C, 
Vulgate,  and  Syriac  read  "for."  They  rest  from  their 
toils,  because  their  time  for  toil  is  past ;  they  enter  on  the 
blessed  rest,  because  of  their  faitli  evinced  by  their  works, 
which,  therefore,  "follow  with  (so  the  Greek)  them." 
Their  works  are  specified  because  respect  is  had  to  the 
coming  judgment,  Avherein  every  man  shall  be  "judged 
according  to  his  works."  His  works  do  not  go  before  the 
believer,  nor  even  go  by  his  side,  but  follow  him  at  the 
sani-e  time  that  they  go  with  him  as  a  proof  that  he  is 
Christ's.  14.  crown.— Greek  (stephanon),  garland  of  vic- 
tory; not  His  diadem  as  a  king.  The  victory  is  described 
in  detail,  ch.  19.  11-21.  one  sat — "one  sitting"  (Greek  cath- 
emenon  homoion)  is  the  reading  of  A,  B,  C,  Vulgate,  and 
Coptic.  15.  Tlirust  in — Greek,  "Send."  The  angel  does 
not  command  the  "Son  of  man"  {v.  14),  but  is  the  mere 
messenger  announcing  to  the  Son  the  will  of  God  tJie 
Father,  in  whose  hands  are  kept  the  times  and  the  seasons. 
tliy  sickle- Alluding  to  Mark  4.29,  where  also  it  is  "send- 
ei/i.  the  sickle."  The  Son  sends  His  sickle-bearing  angel 
to  reap  the  righteous  wlien  fully  ripe,  harvest — the 
harvest  crop.  By  the  harvest-veaping  the  elect  I'ighteous 
are  gathered  out ;  by  the  vintage  the  Antichristian  ofTend- 
ers  are  removed  out  of  the  earth,  the  scene  of  Christ's 
coming  kingdom.  The  Son  of  man  Himself,  with  a 
golden  crown,  is  introduced  in  the  harvest-gathering  of 
the  elect,  a  mere  angel  in  the  vintage  (v.  18-20).  Is  i-ipc — 
lit.,  "is  dried."  Ripe  for  glory.  16.  thrust  in — Greek, 
"cast."  17.  out  of  the  temple  ...  in  heaven — (Ch.  11. 
19.)  18.  from  the  altar — upon  which  were  offered  the 
incense-accompanied  prayers  of  all  saints,  which  bring 
down  in  answer  God's  fiery  judgment  on  the  Church's 
foes,  the  fire  being  taken  from  the  altar  and  cast  upon  the 
earth,  fully  ripe — Greek,  "  come  to  their  acme ;"  ripe  for 
punishment.  19.  "The  vine"  is  what  is  the  subject  of 
judgment  because  its  grapes  are  not  what  God  looked  for 
considering  its  careful  culture,  but  "wild  grapes"  (Isaiah 
5).  The  apostate  world  of  Christendom,  not  the  world  of 
heathendom,  who  have  not  heard  of  Christ,  is  the  object 
of  judgment,  Cf.  the  emblem,  ch.  19. 15;  Isaiah  63.2,3; 
Joel  3.  13.  !J0.  vFithout  the  city — Jerusalem.  The  scene 
of  the  blood-shedding  of  Christ  and  His  people  shall  be 
also  the  scene  of  God's  vengeance  on  the  Antichristian 
foe.  Cf.  the  "horsemen,"  cli.  9. 16,  17.  hlood— answering 
to  the  red  wine.  The  slaughter  of  the  apostates  is  what 
is  here  spoken  of,  not  their  eternal  punishment,  even 
unto  the  horse-hridles  —  of  the  avenging  "armies  of 
lieaven."  hy  the  space  of  a  thousand  .  .  .  six  liundred 
furlongs — lit.,  "a  thousand  six  hundred  furlongs  off." 
[W.Kelly.]  Sixteen  hundred  is  a  square  number;  4  by 
4  by  100.  The  four  quarters,  north,  south,  east,  and  west, 
of  the  Holy  Land,  or  else  of  the  world  (the  completeness 
and  universality  of  the  world-wide  destruction  being 
hereby  indicated).  It  does  not  exactly  answer  to  the 
length  of  Palestine  as  given  by  Jerome,  160  Roman  miles. 
Bengel  thinks  the  valley  of  Kedron,  between  Jerusalem 
and  the  Mount  of  Olives,  is  meant,  the  torrent  in  that 
valley  being  about  to  be  discoloured  with  blood  to  the 
extent  of  1600  furlongs.     This  view  accords  with  Joer« 


The  Last  Seven  Vials  of  Plagues. 


EEVELATION   XV. 


The  Song  of  Moses  and  the  Lamb. 


prophecy  that  the  valley  of  Jehoshaphat  is  to  be  the  scene 
of  the  o\  erthrow  of  the  Antichristian  foes, 

CHAPTER   XV. 

Ver.  1-8.  The  Last  Seven  Vials  of  Plagues:  Song 
OF  THE  Victors  over  the  Beast,  l.  the  seven  last 
\»lagu.es— Greek,  "seven  plagues  which  are  the  last."  is 
filled  \ip— lit.,  "  was  finished,"  or  "consummated:"  the 
prophetical  past  for  the  future,  the  future  being  to  God  as 
though  it  were  past,  so  sure  of  accomplishment  is  His  word. 
This  verse  is  jthe  summary  of  the  vision  that  follows:  the 
angels  do  not  actually  receive  the  vials  till  v.  7;  but  here, 
in  V.  1,  bj-  anticipation  they  ai"e  spoken  of  as  having  them. 
There  are  no  more  plagues  after  these  until  the  Lord's 
coming  in  judgm.ent.  The  destruction  of  Babylon  (ch.  18.) 
is  the  last:  then  in  ch.  19.  He  appears.  'Z.  sea  of  glass — 
Answering  to  the  molten  sea  or  great  brazen  laver  before 
the  mercy-seat  of  the  earthly  temple,  for  the  purification 
of  the  priests;  typifying  the  baptism  of  water  and  the 
Spirit  of  all  who  are  made  kings  and  priests  unto  God. 
mingled  -fvith  fii-e — Answering  to  the  baptism  on  earth 
ivith  fire,  i.  e.,  fiery  trial,  as  well  as  with  the  Holy  Ghost, 
which  Christ's  people  undergo  to  purify  them,  as  gold  is 
purified  of  its  dross  in  the  furnace,  tliem  that  Had  got- 
ten tlie  victory  over— Greek,  "those  (coming)  ofT  from 
(the  conflict  with)  the  beast-conquerors."  over  tlie  num- 
ber ofliis  name— A,  B,  C,  Vulgate,  Syriac,  and  C'ojHic,  omit 
the  words  in  English  Versio7i,  "  over  his  mark."  The  mark, 
in  fact,  is  the  number  of  his  name  which  the  faithful  re- 
fused to  receive,  and  so  were  victorious  over  it.  stand  on 
tlie  sea  of  glass— Alford  and  De  Burgh  explain  "  on 
(the  shore  of)  the  sea:"  at  the  sea.  So  the  preposition 
{Greek)  epi,  with  the  accusative,  is  used  for  at,  ch.  3.  20,  It 
has  a  pregnant  sense:  "standing"  implies  7-est,  Greek  epi 
with  the  accusative  implies  motion  tou'ards.  Thus  the 
meaning  is.  Having  come  to  the  sea,  and  now  standing  at 
it.  In  Matthew  11.  26,  where  Christ  walks  on  the  sea,  the 
Greek  oldest  MSS.  have  the  genitive,  not  the  accusative 
as  here.  Allusion  is  made  to  the  Israelites  standing  on 
the  shore  at  the  Red  Sea,  after  having  passed  victoriously 
through  it,  and  after  the  Lord  had  destroyed  the  Egyptian 
foe  (type  of  Antichrist)  in  it.  Moses  and  the  Israelites' 
song  of  triumph  (Exodus  15.  1)  has  its  antitype  in  the 
saints'  "  song  of  Moses  and  the  Lamb  "  (v.  3).  Still  English 
Version  is  consistent  with  good  Greek,  and  the  sense  will 
then  be,  As  the  sea  typifies  the  troubled  state  out  of  which 
the  beast  arose,  and  which  is  to  be  no  more  in  the  blessed 
world  to  come  (eh.  21. 1),  so  the  victorious  saints  stand  on 
It,  having  it  under  their  feet  (as  the  xvoman  had  the  moon,  ch. 
12.  1,  see  Note);  but  it  is  now  no  longer  treacherous  where- 
in the  feet  sink,  but  solid  like  glass,  as  it  was  under  the 
feet  of  Christ,  whose  triumpli  and  power  the  saints  now 
share.  Firmness  of  footing  amidst  apparent  instability 
is  thus  represented.  They  can  stand,  not  merely  as  vic- 
torious Israel  at  the  Red  Sea,  and  as  John  upon  the  sand 
Of  the  sliore,  but  upon  the  sea  itself,  now  firm,  and  reflect- 
ing their  glory  as  glass,  their  past  conflict  shedding  the 
brighter  lustre  on  tlieir  present  triumph.  Their  happiness 
is  heiglitened  by  the  retrospect  of  tlie  dangers  through 
which  they  have  passed.  Thus  this  corresponds  to  ch.  7. 
14,  15.  Iiarps  of  God— in  the  hands  of  these  heavenly  vir- 
gins, infinitely  surpassing  the  timbrels  of  Miriam  and  the 
Israelitesses.  3.  song  of  Moses  .  .  .  and  .  .  .  tlie  Liaiiib 
— The  New  Testament  song  of  the  Lamb  {i.e.,  the  song 
which  the  Ijamb  shall  lead,  as  being  "the  Captain  of  our 
salvation,"  just  as  Moses  was  leader  of  the  Israelites,  tlie 
song  in  which  those  who  conquer  through  Him  [Romans 
8.  37]  shall  join,  ch.  12.  11)  is  the  antitype  to  the  trium- 
phant Old  Testament  song  of  jSIoses  and  the  Israelites  at 
the  Red  Sea  (Exodus  15).  The  churches  of  the  Old  and 
New  Testament  are  essentially  one  in  their  conflicts  and 
triumphs.  The  two  appear  joined  in  this  phrase,  as  tliey 
are  in  the  twenty-four  elders.  Similarly,  Isahdi  12.  fore- 
tells the  song  of  the  redeemed  (Israel  foremost)  after  the 
second  antitypical  exodus  and  deliverance  at  the  Egyp- 
tian Sea.  The  passage  through  the  Red  Sea  under  the  pil- 
lar Of  cloud  was  Israel's  baptism,  to  which  the  believer's 


baiotisra  in  trials  corresponds.  The  elect  after  their  trials 
(especially  those  arising  from  the  beast)  shall  be  taken 
up  before  the  vials  of  wrath  be  poured  on  thf  beast  and 
his  kingdom.  So  Noah  and  his  family  were  taken  out  of 
the  doomed  world  before  the  deluge;  Lot  Avas  taken  out 
of  Sodom  before  its  destruction;  the  Christians  escaped 
by  a  special  interposition  of  Providence  to  Pella  before 
the  destruction  of  Jerusalem.  As  the  pillar  of  cloud  and 
fire  interposed  between  Israel  and  the  Egyptian  foe,  so 
that  Israel  was  safely  landed  on  the  opposite  shore  before 
the  Egyptians  were  destroyed  ;  so  the  Lord,  coming  with 
clouds  ViXid  in  flamingyjre,  sliall  first  catch  up  his  elect  peo- 
ple "  in  the  clouds  to  meet  Him  in  the  air,"  and  then  shall 
with  fire  destroy  the  enemy.  The  Lamb  leads  the  song  in 
honour  of  the  Father  amidst  the  great  congregation.  This 
is  the  "new  song"  mentioned  ch.  11.  3.  The  singing  vic- 
tors are  the  111,000  of  Israel,  "  the  first-fruits,"  and  the  gen- 
eral "harvest"  of  the  Gentiles,  servant  of  God— (Exo- 
dus 11.  31;  Numbers  12.  7;  Joshua  22.  j.)  The  Lamb  is 
more  :  He  is  the  Son.  Great  and  marvellous  are  'Tliy 
works,  &c.— Part  of  Moses'  last  song.  The  vindication 
of  the  justice  of  God  that  so  He  may  be  glorified,  is  the 
grand  end  of  God's  dealings.  Hence  his  servants  again 
and  again  dwell  upon  this  in  their  praises  (ch.  16.  7;  19.  2; 
Proverbs  16.  4;  Jeremiah  10.  10;  Daniel  4.  37).  Especially 
at  the  judgment  (Psalm  50.  1-6;  145.  17).  saints— There  is 
no  MS.  authority  for  this.  A,  B,  Coptic  and  Cyprian  read, 
"  of  the  nations."  C  reads  "  of  the  ages,"  and  so  Vulgate 
and  Syriac.  The  point  at  issue  in  the  Lord's  controversy 
with  the  earth  is,  whether  He,  or  Satan's  minion,  the 
beast,  is  "the  King  of  the  nations;"  here  at  the  eve  of  the 
judgments  descending  on  the  kingdom  of  tlie  beast,  the 
transfigured  saints  hail  Him  as  "  the  King  of  the  nations" 
(Ezekiel  21.  27).  4.  AVlio  sliall  -ixot— Greek,  "  Who  is  there 
but  must  fear  thee?"  Cf.  J.loses'  song.  Exodus  15. 14-16,  on 
the  fear  which  God's  judgments  strike  into  the  foe.  tliee 
—So  Syriac.  But  A,  B,  C,  Vulgate  and  Cyprian  reject 
"thee."  all  nations  sliall  come— Alluding  to  Psalm  22. 
27-31;  cf.  Isaiah  66. 23 ;  Jeremiah  16. 19.  The  conversion  of 
all  nations,  therefore,  shall  be  M'hen  Christ  shall  come,  and 
not  till  then  ;  and  the  first  moving  cause  will  be  Christ  s 
manifested  judgments  preparing  all  hearts  for  receiving 
Christ's  mercy.  He  shall  effect  by  His  presence  what  we 
have  in  vain  tried  to  effect  in  His  absence.  The  pres- 
ent preaching  of  the  Gospel  is  gathering  out  the  elect 
remnant;  meanwhile  "the  mystery  of  iniquity"  is  at 
work,  and  will  at  last  come  to  its  crisis,  tlien  shall  judg- 
ment descend  on  the  apostates  at  the  harvest-end  of  this  age 
(Greek,  Matthew  13.  39,  40)  when  the  tares  shall  be  cleared 
out  of  the  earth,  which  thenceforward  becomes  Messiah's 
kingdom.  The  confederacy  of  the  apostates  against 
Christ  becomes,  when  overthrown  with  fearful  judgments, 
the  very  means  in  God's  overruling  providence  of  pre- 
paring the  nations  not  joined  in  the  Antichristian 
league  to  submit  themselves  to  Him.  are— lit.,  "were:"' 
the  prophetical  past  for  the  immediate  future,  judg- 
ment—GVeeA",  "righteousness."  5.  So  ch.  11.  19;  cf.  ch.  16. 
17.  "The  tabernacle  of  the  testimony"  appropriately 
here  comes  to  view,  where  God's  faithfulness  in  avenging 
His  people  with  judgments  on  their  foes  is  about  to  be  set 
forth.  We  need  to  get  a  glimpse  witliin  the  Holy  place 
to  "understand"  the  secret  spring  and  the  end  of  God's 
righteous  dealings,  beliold— Omitted  by  A,  B,  C,  Syriac, 
and  Andreas.  It  is  supported  only  by  Vulgate,  Coptic,  and 
PjiiMASius,  but  no  MS.  G.  liaving— So  B  reads.  But  A, 
C,  read  "who  have:"  not  that  they  had  them  yet  (cf.  v.  7), 
but  they  are  by  anticipation  described  according  to  their 
oflice.  linen- So  B  reads.  But  A,  C.  and  Vulgate,  "a 
stone."  On  the  principle  that  the  harder  reading  is  the 
one  least  likely  to  be  an  interpolation,  we  should  read,  "a 
stone  pure(a/i(i  is  omitted  in  A,  B,  C,  and  Andreas),  bi-il- 
llant"  (so  the  Greek):  probably  the  diamond.  With  En- 
glish Versinn,  cf.  Acts  1.  10;  10.  30.  golden  girdles — re- 
semhling  tlie  Lord  in  this  respect  (cli.  1.  13j.  7.  one  of 
the  four  beasts — Greek,  "living  creatures."  The  presen- 
tation of  the  vials  to  the  angels  by  one  of  the  living 
creatures,  implies  the  ministry  of  the  Church  as  the  me- 
dium for  manifesting  to  angels  the  glories  of  redemption 

587 


The  Angds  Pour  out  their  Vials  of  Wrath.      EEVELATION  XVI. 


The  Plagues  that  Follow  thereupon. 


(Ephesians  3. 10).  vials—"  bowls :"  a  broad  shallow  cup  or 
bowl.  The  breadth  of  the  vials  in  their  upper  part  would 
tend  to  cause  their  contents  to  pour  out  all  at  once,  im- 
plying the  overwhelming  suddenness  of  the  woes,  full 
of .  .  .  wratli— How  sweetly  do  the  vials  full  of  odours, 
i.  e.,  the  incense-perfumed  prayers  of  the  saints,  contrast 
with  these !  8.  temple  .  .  .  filled— Isaiali  6.  4 ;  cf.  Exodus 
•K,  31;  2  Chronicles  5. 14,  as  to  the  earthly  temple,  of  which 
tnis  is  the  antitype,  the  glory  of  God  and  .  .  .  power- 
then  fully  manifested,  no  man  was  aJtle  to  enter  .  .  . 
tlie  temple— because  of  God's  presence  in  His  manifested 
glory  and  power  during  tlie  execution  of  these  judgments. 

CHAPTER   XVI. 

Ver.  1-21.  The  Seven  Vials  and  the  Consequent 
Plagues.  The  trumpets  shook  the  world-kingdoms  in  a 
longer  process;  the  vials  destroy  with  a  swift  and  sudden 
overtlirow  the  kingdom  of  the  beast  in  particular  who 
had  invested  himself  with  the  world-kingdom.  The  He- 
brews thought  the  Egyptian  plagues  to  have  been  in- 
flicted with  but  an  interval  of  a  month  between  them 
severally.  [Bengel,  referring  to  Seder  Olam.]  As  Moses 
took  ashes  from  an  earthly  common  furnace,  so  angels, 
as  priestly  ministers  in  the  heavenly  temple,  take  lioly 
fire  in  sacred  vials  or  bowls,  from  the  heavenly  altar  to 
pour  down  (cf.  ch.  8.  5).  The  same  heavenly  altar  which 
would  have  kindled  the  sweet  incense  of  prayer  bringing 
down  blessing  upon  earth,  by  man's  sin  kindles  the 
fiery  descending  curse.  Just  as  the  river  Nile,  which  or- 
dinarily is  the  source  of  Egypt's  fertility,  became  blood 
and  a  curse  through  Egypt's  sin.  1.  a  great  voice— t'/.?., 
God's.  These  seven  vials  (the  detailed  expansion  of  Ifie 
vintage,  ch.  14.  18-20)  being  called  "the  last,"  must  belong 
to  the  period  just  when  the  term  of  the  beast's  power  has 
expired  (whence  reference  is  made  in  them  all  to  the 
worshippers  of  the  beast  as  the  objects  of  the  judgments), 
close  to  the  end  or  coming  of  the  Son  of  man.  The  first 
four  ai'e  distinguished  from  the  last  three,  just  as  in  the 
case  of  the  seven  seals  and  the  seven  trumpets.  The  first 
four  are  more  general,  aff"ecting  the  earth,  the  sea,  springs, 
and  the  sun,  not  merely  a  portion  of  these  natural  bodies, 
as  in  the  case  of  the  trumpets,  but  the  whole  of  them ;  the 
last  three  are  inore  particular,  afl'ecting  the  throne  of  the 
beast,  the  Euphrates,  and  the  grand  consummation. 
Some  of  these  particular  judgments  are  set  forth  in  detail 
in  chs.  17.-20.  owt  of  tlie  temple — B  and  Syriac  omit. 
But  A,  C,  Vulgate  mid  Andreas  support  the  words,  tiie 
vials— So  Syriac  and  Coptic.  But  A,  B,  C,  Vulgate  and 
Andreas  read,  "the  seven  vials."  wjtow— Greek,  "into." 
!3.  ■went — Oreek,  "  wentaway."  poured  out- So  the  angel 
cast  fire  into  the  earth  previous  to  the  series  of  trumpets 
(ch.  8.  5).  upon — So  Coptic.  But  A,  B,  C,  Vulgate  and 
Syriac  read,  "into."  sorenpou  tlie  men— antitype  to  the 
sixth  Egyptian  plague.  "Noisome,"  lit.,  evil  (cf.  Deuter- 
onomy 28.  27,  35).  The  very  same  Greek  word  is  used  in 
the  LXX.  as  here,  Greek  helkos.  The  reason  M'hy  the 
sixth  Egyptian  plague  is  the  first  here,  is  because  it  was 
directed  against  tlie  Egyptian  magicians,  Jannes  and 
Jambres,  so  that  they  could  not  stand  before  Moses ;  and 
so  here  the  plague  is  sent  upon  those  who  in  the  beast- 
worship  had  practised  sorcery.  As  they  submitted  to  the 
mark  of  the  beast,  so  they  must  bear  the  mark  of  the 
avenging  God.  Contrast  ch.  7.  3 ;  Ezekiel  9.  4,  6.  "  Griev- 
ous," distressing  to  the  suflTerers.  men  -tvliicli  Had  tl»e 
mark  of  tlie  beast— Tlierefore  this  first  vial  is  subsequent 
to  the  period  of  the  beast's  rule.  3.  angel— So  B  and  An- 
dreas. But  A,  C,  and  Vulgate  omit  it.  upon— Gree/c, 
"into."  became  as  .  .  .  blood— answering  to  another 
Egyptian  plague,  of  a  dead  man— putrefying,  living 
soul— So  B  and  Andreas.  But  A,  O,  and  Syriac,  "  soul  of 
life"  (cf.  Genesis  1.  30;  7.  21,  22).  in  the  sea— So  B  and  An- 
dreas. But  A,  C,  and  Syriac  read,  "(as  respects)  the 
things  in  the  sea."  4.  (Exodus  7.  20.)  angel— So  Syriac, 
Coptic  and  Andreas.  But  A,  B,  C,  and  Vulgate  omit  it. 
5.  angel  of  tlxe  waters— i.  e.,  presiding  over  the  waters. 
O  Lord— Omitted  by  A,  B,  C,  Vulgate,  Syriac,  Coplic  and 
Andreas,  and  shalt  be— A,  B,  C,  Vulgate,  and  Andreas 
588 


for  this  clause  read,  "  (which  art  and  wast)  holy.^^  The 
Lord  is  now  no  longer  He  that  shall  come,  for  He  is  come 
in  vengeance;  and  therefore  the  third  of  the  three  clauses 
found  in  ch.  1. 4, 8 ;  and  4.  8,  is  here  and  in  ch.  11. 17  omitted. 
judged  tUus—Zi<.,  "  these  things."  "Thou  didst  inflict  this 
Judgment."  6.  (Ch.  11. 18,  end ;  Genesis  9.  6;  Isaiah  49.  26.) 
An  anticipation  of  ch.  18.  20,  24;  cf.  ch.  13.  15.  For— A,  B, 
C,  and  Andreas  omit.  T.  another  out  of— Omitted  in 
A,  C,  Syriac,  and  Coptic.  JYanslate  then,  "I  heard  the 
altar  [personified]  saying."  On  it  the  prayers  of  saints 
are  presented  before  God :  beneath  it  are  tlie  souls  of  the 
martyrs  crying  for  vengeance  on  the  foes  of  God.  8. 
angel — So  Oojitic  and  Andreas.  But  A,  B,  C,  Vulgate  and 
Syriac  omit  it.  upon — Not  as  in  v.  2,  3,  "into."  sun — 
whereas  by  the  fourth  trumpet  the  sun  is  darkened  (ch.  8. 
12)  in  a  third  part,  here  by  the  fourth  vial  the  sun's  bright 
scorching  power  is  intensified,  power  Avas  given  unt* 
liim— rather,  "  untoi<,"  the  sun.  meu.— Greek,  "  the  men,"' 
viz.,  those  who  had  the  mark  of  the  beast  (v.  2).  9.  men — 
Greek,  "  the  men."  repented  not  to  give  Iiim  glory — (ch. 
9.  20.)  Affliction,  if  it  does  not  melt,  hardens  the  sinner. 
Cf.  the  better  result  on  others,  ch.  11.  13;  14.7;  15.4.  10, 
angel— Omitted  by  A,  B,  C,  Vulgate,  and  Syriac.  But 
Coptic  and  Andreas  support  it.  scat— Greek,  "throne  of 
the  beast:"  setup  in  arrogant  mimicry  of  God's  throne; 
the  dragon  gave  his  throne  to  the  beast  (ch.  13.  2).  dark- 
ness— parallel  to  the  Egyptian  plague  of  darkness,  Pha- 
raoh being  the  type  of  Antichrist  (cf.  ch.  15.  2.  3,  notes;  cf. 
the  fifth  trumpet,  ch.  9.  2).  gnawed  their  tongues  for 
■psaiia.— Greek,  "oiving  to  the  pain"  occasioned  by  tlie  previ- 
ous plagues,  rendered  more  appalling  by  the  darkness.  Or, 
as  "gnashing  of  teeth"  is  one  of  the  accompaniments  of 
hell,  so  this  "gnawing  of  their  tongues"  is  tlirough  rage 
at  the  balfling  of  their  hopes  and  tlie  overthrow  of  their 
kingdom.  They  meditate  revenge  and  are  unable  to  efl'ect 
it;  hence  their  frenzy.  [Grotius.]  Those  in  anguish, 
mental  and  bodily,  bite  their  lips  and  tongues.  11.  sores 
— This  shows  that  each  fresh  plague  v/as  accompanied 
with  the  continuance  of  the  preceding  plagues:  there  was 
an  accumulation,  not  a  mere  succession,  of  plagues,  re- 
pented not— (Cf.  V.  9.)  13.  angel— So  Coptic  and  Andreas. 
A,  B,  C,  Vulgate  and  Syriac  omit,  kings  of  tlie  E^ast — 
Greek,  "the  kings  who  are  from  the  rising  of  the  sun." 
Reference  to  ^'le  Euphrates  similarly  occurs  in  the  sixth 
trumpet.  The  drying  up  of  the  Eujihrates,  I  think,  is 
to  be  taken  figuratively,  as  JJabylon  itself,  wliich  is  situ- 
ated on  it,  is  undoubtedly  so,  ch.  17.  5.  The  waters  of  the 
Euphrates  (cf.  Isaiah  8.  7,  8)  are  spiritual  Babylon's,  i.  e., 
the  apostate  Church's  (of  whicli  Rome  is  the  chief,  though 
not  exclusive  representative)  spiritual  and  temporal 
powers.  The  drying  up  of  the  waters  of  Babylon  ex- 
presses the  same  thing  as  the  ten  kings  stripping,  eat- 
ing,  and  burning  the  whore.  The  phrase  "way  may  be 
prepared  for"'  is  that  applied  to  the  Lord's  coming  (Isaiah 
40.  3;  Matthew  3.  3;  Luke  1.  76).  He  shall  come  from  the 
East  (Matthew  24.  27;  Ezekiel  43.  2,  "  the  glory  of  the  God 
of  Israel  came /rom  the  way  of  the  East"):  not  alone,  for 
His  elect  transfigured  saints  of  Israel  and  the  Gentiles 
shall  accompany  Him,  who  are  ''kings  and  priests  unto 
God"  (ch.  1.  6).  As  the  Antichristian  ten  kings  accom- 
pany the  beast,  so  the  saints  accompany  as  kings  the 
King  of  kings  to  the  last  decisive  conflict.  De  Burgh, 
&c.,  take  it  of  the  Jews,  who  also  were  designed  to  be  a 
kingdom  of  priests  to  God  on  earth.  They  shall,  doubtless, 
become  priest-kings  in  the  flesh  to  the  nations  in  the 
flesh  at  His  coming.  Abraham  from  the  East  (if  Isaiah 
41.2,8,9,  refers  to  Him,  and  not  Cyrus)  conquering  the 
Chaldean  kings  is  a  type  of  Israel's  victorious  restoration 
to  the  priest-kingdom.  Israel's  exodus  after  the  last 
Egyptian  plagues  typifies  Israel's  restoration  after  the 
spiritual  Babylon,  the  apostate  Church,  has  been  smit- 
ten, Israel's  promotion  to  the  priest-kingdom  after 
Pharaoh's  downfall,  and  at  the  Lord's  descent  at  Sinai  to 
establish  the  theocracy,  typifies  the  restored  kingdom  of 
Israel  at  the  Lord's  more  glorious  descent,  wlien  Anti- 
christ shall  be  destroyed  utterly.  Thus,  besides  the  trans- 
figured saints,  Israel  secondarily  may  be  meant  by  "the 
kings  from  the  East"  who  shall  accompany  the  "King  of 


The  Vials  of  Wrath  Poured  Out. 


REVELATION    XVI.  ITie  Galherlnrj  to  Baltic  at  Armageddon. 


kings"  returning  "from  the  way  of  tlie  East"  to  reign 
over  His  ancient  people.    As  to  tlie  drying  up  again  of  the 
tvaiers  opposing  His  people's  assuming  tlie  kingdom,  cf. 
IsaiahlO.26;  H.H,  15;  Zechariah  10.  9-11.  Tlie  name  Israel 
(Genesis  32.  28)  implies  &  prince  icilh  God.   Cf.  Micah  -1.  8  as 
to  the  return  of  the  kingdom  to  Jerusalem.    Durham,  200 
years  ago,  interpreted  the  drying  up  of  the  Euphrates  to 
mean  the  wasting  away  of  the  Turkish  power,  which  has 
heretofore  held  Palestine,  and  so  the  way  being  prepared 
for  Israel's  restoration.    But  as  Babulon  refers    to    the 
apostate  Church,  not  to  Mohammedanism,  the  drying  up 
of  the  Euphrates  (answering  to  Cyrus'  overthrow  of  literal 
Babylon  by  marching  Into  it  through  the  dry  channel  of 
the  Euphrates)  must  answer  to  the  di-aining  oft'  of  the 
apostate  Church's  resources,  the  Roman  and  Greek  cor- 
rupt Church  having  been  heretofore  one  of  the  greatest 
barriers  by  Its  Idolatries  and  persecutions  In  the  way  of 
Israel's  restoration  and  conversion.  The  kings  of  the  earth 
who  are  earthly  {v.  11),  stand  in  contrast  to  the  Idnysfrovi 
the  East  yvlio  o.ve  heavenly.    13.  tlie  dragon— Satan,  who 
gives  his  power  and  throne  (ch.  13.  2)  to  the  beast,     false 
propUet— distinct  from  tlie  harlot,  the  apostate  Church 
(of  which  Rome  is  the  chief,  though  not  sole,  representa- 
tive), ch.  17.  1-3,  16 ;  and  identical  with  the  second  beast,  ch. 
13.  11-15,  as  appears  by  comparing  ch.  19.  20  with  ch.  13.  13; 
ultimately  consigned  to  the  lake  of  Are  with  the  first 
beast;  as  Is  also  the  dragon  a  little  later  (ch.  20.  10).    The 
dragon,  the  beast,  and  the  false  propliet,  "  the  mystery  of 
iniquity,"  form  a  blasphemous  Antitrlnlty,  the  counter- 
feit of  "  the    mystery  of  godliness"    God  manifests  in 
Christ,  witnessed  to  by  the  Spirit.    Tlie  dragon  acts  the 
part  of  God  the  Father,  assigning  his  authority  to  his 
representative  the  beast,  as  the  Father  assigns  Ills  to  the 
Son.    They  are  accordingly  jointly  worshipped  ;  cf.  as  to 
the  Father  and  Son,  John  5.  23:  as  the  ten-horned  beast 
has  Its  ten  horns  crowned  with  diadems  (Greek,  ch.  13. 1), 
so  Christ  has  on  His   head  many  diadems.    Whilst  the 
false  prophet,  like  the  Holji  Ghost,  speaks  not  of  himself, 
but  tells  all  men  to  worship  the  beast,  and  confirms  his 
testimony  to  the  beast  by  miracles,  as  the  Holy  Ghost  at- 
tested similarly    to    Christ's  Divine  mission,    unclean 
spirits  like  frogs— the  antitype  to  the  plague  of  frogs 
sent  on  Egypt.    The  presence  of  the  "unclean  spirit"  In 
the  land  (Palestine)  is  foretold,  Zechariah  13.2,  in  connec- 
tion with  Idolatrous  p?-op/ie<s.    Beginning  with  Infldelity 
as  to  Jesus  Christ's  coming  in  the  flesh,  men  shall  end  In 
the  grossest  Idolatry  of  the  beast,  the  Incarnation  of  all 
that    Is   self-deifying   and    God-opposed    in    the   world- 
powers  of  all  ages;  having  rejected  Him   that  came  in 
the  Father's  name,  they  shall  worship  one  that  comes  in 
his  own,   though  really   the  devil's  representative;    as 
frogs  croak  by  night  in  marshes  and  quagmires,  so  these 
unclean  spirits  in  the  darl;ness  of  error  teach  lies  amidst 
the  mire  of  filthy  lusts.    They  talk  of  liberty,  but  it  Is  not 
Gospel  liberty,  but  license  for  lust.    There  being  t?iree,  as 
a\so  seven,  in  the  description  of  the  last  and  worst  state 
of  the  Jewish  nation.  Implies  a  parody  of  the  two  Divine 
numbers,  three  of  the  Trinity,  and  seven  of  the  Holy  Spirit 
(ch.  1.  4).    Some  observe  tliat  three  frogs  were  the  original 
arms  of  France,  a  country  which  has  been  tlie  centre  of 
infidelity,  socialism,  and  false  spiritualism.    A,  B,  read, 
"as  it  were  frogs,"  instead  of  "like  frogs,"  which  is  not 
Supported  by  MSS.  The  unclean  spirit  out  of  the  mouth  of 
the  dragon  symbolizes  the  proud  infidelity  which  opposes 
God  and  Christ.    That  out  of  the  beast's  mouth  is  the 
spirit  of  the  world,  which  in  the  politics  of  men,  whether 
lawless  democracy  or  despotism,  sets  man  above  God. 
That  out  of  the  mouth  of  the  false  pi-ophct  is  lying  spirit- 
ualism and  religious  delusion,  which  shall  take  the  place 
of  the  harlot  when  she  shall  have  been  destroyed.    14. 
devils — Greek,   "demons."     'working   miracles — Greek, 
"signs."    go  fortU  unto— or  "for,"  i.  e.,  to  tempt  them  to 
the  battle  with  Christ,    the  kings  of  tlie  eartli  and- A, 
B,  iS'i/'''«<?i  find  Andreas  omit  "of  the  earth  and,"  which 
clause  Is  not  in  any  MS.    Translate,  "Kings  of  the  whole 
habitable  world,"  who  are  "of  this  world,"  in  contrast  to 
"the  kings  of  (from)  the  East"  (the  sunrlsing),  v.  12,  viz.. 


the  saints  to  whom  Christ  has  appointed  a  kingdom,  an^. 
who  are  "children  of  light."    God  in  permitting  Satan's 
miracles,  as  in  the  case  of  the  p:gypilan  magicians  who 
were  His  instruments  in   hardening    Pharaoh's    heart, 
gives  the  reprobate  up  to  judicial  delusion  preparatory  to 
their  destruction.    As  Aaron's  rod  was  changed   into  a 
serpent,  so  were  those  of  the  Egyptian  magicians.  Aaron 
turned    the    water   into    blood;    so   did  the  magicians. 
Aaron  brought  up  frogs;  so  did  the  magicians.    With 
the  frogs  their  power  ceased.    So  this,  or  whatever  is  an- 
tltyplcal  to  It,  will  be  the  last  effort  of  the  dragon,  beast, 
and  false  prophet,    battle— Greefc,  "war:"  the  final  con- 
flict for  the  kingship  of  the  world  described  cli.  19. 17-21. 
15.  The  gathering   of  the  world-kings  with    the  beast 
against  the    Lamb    is   the   signal  for  Christ's    coming; 
therefore  He  here  gives  the  charge  to  be  watching  for 
His  coming  and  clothed  in  the  garments  of  just-ification 
and  sanctiflcation,  so  as  to  be  accepted,    thief— (Matthew 
21.43;   2  Peter  3.  10.)    tliey— saints  and  angels,    shame— 
lit.,   "unseemliness"   {Greek,  aschemosunee) :    Greek,  1  Co- 
rinthians 13.5:  a  diflTerent  word  from  the  Greek,  ch.3. 18 
(.Greek,  aischunee).     IG.  he— rather,  "they  (the  three  un- 
clean spirits)  gathered  them  together.''    If  English  Ver- 
sion be  retained,  "He"  will  refer  to  God  who  gives  them 
over  to   the  delusion   of  the  three  unclean  spirits;  or 
else  the  sixth  angel  (v.  12).     Arm.igeddon— //eftj-eiy,  Har, 
a  mountain,  and  Megiddo  in   Manasseh  in  Galilee,  the 
scene  of  the  overthrow  of  the  Canaanite  kings  by  God's 
miraculous  interposition  under  Deborali  and  Barak;  the 
same  as  the  great  plain  of  Esdraelon.    Josiah,  too,  as  the 
ally  of  Babylon,  was  defeated  and  slain  at  Megiddo;  and 
the  mourning  of  the  Jews  at  the  time  just  before  God  shall 
interpose  for  them  against  all  the  nations   confederate 
against  Jerusalem,  is  compared  to  the  mourning  for  Josiah 
at  Megiddo.    Megiddo  conies  from  a  root,  gadad,  "  cut  off," 
and  means  slaughter.  Cf.  Joel  3.  2, 12, 11,  where  "  the  valley 
of  Jehoshaphat"  (meaning  In  Hebrew,  "judgment  of  God") 
Is  mentioned  as  the  scene  of  God's  final  vengeance  on  the 
God-opposlug  foe.  Probably  some  great  plain,  antitypical 
to  the  valleys  of  Megiddo  and  Jehoshaphat,  will  be  the 
scene.    17.  angel— So  Andreas.    But  A,  B,  Vulgate  and 
&yriac  omit  it.    into— So  Andkeas  (Greek  eis).    But  A,  B, 
"upon"  {Greek  epi).    great— So  B,  Vulgate,  Syriac,  CojMc 
and  Andreas.    But  A  omits,    of  heaven— So  B  and  An- 
dreas.   But  A,    Vulgate,  Syriac,  and  CojMc  omit.     It  is 
done— "It  is  come  to  pass."    God's  voice  as  to  the  final 
consummation,  as  Jesus'  voice  on  the  cross  when  the  work 
of  expiation  was  completed,  "It  is  finished."    18.  voices 
.  .  .  thunders  .  .  .  lightnings— A  has  the  order,  "light- 
nings .  .  .  voices  .  .  .  thunders."    This  is  the  same  close 
as  that  of  the  seven  seals  and  the  seven  thunders;  but 
with  the  dlflerence  that  they  do  not  merely  form  the  con- 
clusion, but  Introduce  the  consequence,  of  the  last  vial, 
viz.,  the  utter  destruction  of  Babylon  and  then  of  the  An- 
tichristian  armies,    earthquake— which  is  often  preceded 
by  a  lurid  state  of  air,  such  as  would  result  from  the  vial 
poured  upon  It.    men  were— So  B,    Vulgate,  Syriac,  and 
Andreas.    But  A  and   Coptic  read,   "A  man  was."    so 
mighty — Greek,  "such."    19.  the  gi-eat  city— the  capital 
and  seat  of  the  apostate  Church,  spiritual  Babylon  (of 
which  Rome  Is  the  representative,  if  one  literal  city  be 
meant).    The  city  in  ch.  11.  8  (see  jVote),  is  probably  dis- 
tinct, viz.,  Jerusalem  under  Antichrist  (the  beast,  who  is 
distinct  from  the  harlot  or  apostate  Church).    In  ch.  11.  13 
only  a  tenili,  falls  of  Jerusalem,  whereas  here  the  city 
(Babylon)  "became  (Greek)  Into  three  parts  "  by  the  earth- 
quake,   cities  of  the  nations — other  greatcitles  In  league 
With  spiritual  Babylon,  great ,  .  .  came  iu  remembranc« 
— Greek,  "  Babylon  the  great  was  remembered  "  (ch.  IS.  5). 
It  is  now  that  the  last  call  to  escape  from  Babylon  Is  given 
to  God's  people  in  her  (ch.  18.  4).    tlerceness— the  boiling 
over  outburst  of  His  wrath  (Greek  thumou  orgees),  cf.  Kote, 
ch.  11.  10.    ao.  Plainly  parallel  to  ch.  6.  14-17,  and  by  anti- 
cipation descriptive  of  the  last  Judgment,  the  mountains 
—rather  as  Greek,  "there  were  found  no  mountains."    31. 
fell — Greefc,  "descends."    upon  men — Greek,"  the  mcii 
woM— Greek,  "Is."    men— not  those  struck  who  died,  but 

689 


The  Vision  of  the  Gi'eat  Harlot, 


EEVELATION  XVII.        Babylon,  the  Mother  of  all  Abominations. 


the  rest.  Unlike  the  result  in  the  case  of  Jerusalem  (ch. 
11.  13),  where  "the  remnant  .  .  .  affrighted  .  .  .  gave 
glory  to  the  God  of  heaven." 

CHAPTER  XVII. 
Ver.  1-18.  The  Harlot  Babylon's  Gaud  :  The  Beast 
on  which  she  rides,  having  seven  heads  and  ten 
Horns,  shall  be  the  Instrument  of  Judgment  on 
Her.  As  ch.  16.  12  stated  genei-ally  the  vial  judgment 
about  to  be  poui'ed  on  the  harlot,  Babylon's  power,  as  chs. 
17.  and  18.  give  the  same  in  detail,  so  cli.  19.  gives  in  detail 
the  judgment  on  the  beast&nd  the  false  prophet,  summarily 
alluded  to  in  ch.  16.  13-15,  in  connection  with  the  Lord's 
coming.  1.  ^wiito  me— A,  B,  Vulgate,  Syriac,  and  Coptic 
omit,  many— So  A.  But  B,  "the  many  waters"  (Jere- 
miah 51.  13);  V.  15,  below,  explains  the  sense.  The  whore 
is  the  apostate  Church,  just  as  the  ivoman  (ch.  12)  is  the 
Church  ivhilstfaithful.  Satan  havi  ng  failed  by  violence,  tries 
too  successfully  to  seduce  her  by  the  allurements  of  the 
world;  unlike  her  Lord,  she  was  overcome  by  this  temp- 
tation; hence  she  is  seen  sitting  on  the  scarlet-colouredbeast, 
no  longer  the  wife,  but  the  harlot;  no  longer  Jerusalem, 
but  spiritually  Sodom  (ch.  11.  8).  3.  drunk  wit\\— Greek, 
'owing  to."  It  cannot  be  Pagan  Rome,  but  Papal  Rome, 
If  a  particular  seat  of  error  be  meant,  but  I  incline  to 
think  that  the  judgment  (ch.  18.  2)  and  the  spiritual  forni- 
cation (ch.  18.  3),  though  finding  their  culmination  in 
Rome,  are  not  restricted  to  it,  but  comprise  the  whole 
apostate  Church,  Roman,  Greek,  and  even  Protestant,  so 
far  as  it  has  been  seduced  from  its  "  first  love  "  (ch.  2.  4)  to 
Christ,  the  heavenly  Bridegroom,  and  given  its  affections 
to  worldly  pomps  and  idols.  The  woman  (ch.  12. 1)  is  the 
congregation  of  God  in  its  purity  under  the  Old  and  New 
Testament,  and  appears  again  as  the  Bride  of  tlie  Lamb, 
the  transfigured  Church  prepared  for  the  marriage  feast. 
The  woman,  the  invisible  Church,  is  latent  in  the  apos- 
tate Church,  and  is  the  Church  militant;  tlie  Bride  is  the 
Church  triumphant.  3.  the  -wilderness— Contrast  her  in 
ch.  12.  6,  14,  having  apilace  in  the  ivilderness-wovld,  but  not 
a  home;  a  sojourner  here,  looking  for  the  city  to  come. 
Now,  on  the  contrary,  slie  is  contented  to  have  lier  por- 
tion in  this  moral  wilderness,  upon  a  scarlet  .  .  .  Itieast 
—Tlie  same  as  in  ch.  13.  1,  who  there  is  described  as  liere, 
"having  seven  heads  and  ten  horns  (therein  betraying 
that  he  is  representative  of  the  dragon,  ch.  12. 3),  and  upon 
his  heads  names  (so  the  oldest  MSS.  read)  of  blaspliemy  ;" 
of.  also  V.  12-14,  below,  with  ch,  19.  19,  20,  and  ch.  17.  13,  14, 
16.  Rome,  resting  on  the  world-power,  and  ruling  it  by 
the  claim  of  supremacy,  is  the  chief,  though  not  the  ex- 
clusive, representative  of  this  symbol.  As  the  dragon  is 
tiery-7-ed,  so  tlie  beast  is  blood-red  in  colour;  implying  its 
blood-guiltiness,  and  also  deep-dyed  sin.  The  scarlet  is  also 
the  symbol  of  kingly  autliority.  full- all  over;  not 
merely  "on  his  heads,"  as  in  ch.  13.  1,  for  its  opposition  to 
God  is  now  about  to  develop  itself  in  all  its  intensity. 
Under  the  harlot's  superintendence,  the  world-power  puts 
forth  blaspliemous  pretensions  worse  tlian  in  Pagan  days. 
So  the  Pope  is  placed  by  the  cardinals  ^?^  God's  temple  on 
the  altar  to  sit  there,  and  the  cardinals  kiss  the  feet  of  the 
Pope.  This  ceremony  is  called  in  Romish  writers  the 
adoration.  Historie  de  Clerge,  Anisterd.,  1716;  and  Let- 
tenbukgh's  iV^ori^ja  Cnrice  Romance,  16S3,  p.  125;  Heideg- 
ger, ilf^/s^  JSa6.,  1,  511,  514,  537;  a  Papal  coin  {Numismata 
Pontijicum,  Paris,  1679,  p.  5)  has  the  blasphemous  legend, 
"  Quem  creant,  adorant.''  Kneeling  and  kissing  are  tlie  wor- 
ship meant  by  St.  John's  word  nine  times  used  in  respect 
to  the  rival  of  God  (Greek  proskunein).  Abomination,  too, 
is  the  scriptural  term  for  an  idol,  or  any  creature  wor- 
shipped with  the  homage  due  to  the  Creator.  Still,  there 
is  some  check  on  the  God-opposed  world-power  M'hilst 
ridden  by  the  harlot;  the  consummated  Antichrist  will 
be  when,  having  destroyed  her,  the  beast  shall  be  revealed 
as  the  concentration  and  incarnation  of  all  the  self-deify- 
ing God-opposed  principles  whicli  have  appeared  in  va- 
rious forms  and  degrees  heretofore.  "The  Church  has 
gained  outward  recognition  by  leaning  on  the  world- 
power,  which  in  its  turn  uses  the  Church  for  its  own  ob- 
§90 


jects;  such  is  the  picture  here  of  Christendom  ripe  for 
judgment."  [Aubeklen.]  The  seven  heads  in  the  view 
of  many  are  the  seven  successive  forms  of  government  of 
Rome:  kings,  consuls,  dictators,  decemvirs,  military 
tribunes,  emperors,  the  German  emperors  [Wordsworth], 
of  whom  Napoleon  is  the  successor  {v.  11).  But  see  the 
view  given,  JVotcs,  v.  9,  10,  which  I  prefer.  The  crowns 
formerly  on  the  ten  horns  (ch.  13. 1)  have  nowdisappeared, 
perhaps  an  indication  that  the  ten  kingdoms  into  which 
the  Germanic-Slavonic  world  [the  old  Roman  empire,  in- 
cluding the  East  as  well  as  the  West,  the  two  legs  of  the 
image  witli  five  toes  on  each,  i.  e.,  ten  in  all]  is  to  be  di- 
vided, will  lose  their  monarchical  form  in  the  end  [Auber- 
len]  ;  but  see  v.  12,  which  seems  to  imply  crowned  kings. 
4r.  The  colour  scarlet,  it  is  remarkable,  is  tliat  reserved 
for  popes  and  cardinals.  Paul  II.  made  it  penal  for  any 
one  but  cardinals  to  wear  hats  of  scarlet;  cf.  Cocremoniale 
Rom.,  3  sect.  5,  c.  5.  This  book  was  compiled  more  than 
340  years  ago  by  Marcellus,  a  Romisli  archbishop,  and 
dedicated  to  Leo  X.  In  it  are  enumerated  five  different 
articles  of  dress  of  scarlet  colour.  A  vest  is  mentioned 
studded  \\\i\\pearls.  Tlie  Pope's  mitre  is  of  gold  andpi-ecious 
stones.  Tliese  are  the  very  characteristics  ontwardlj'  which 
Revelation  tlirice  assigns  to  the  harlot  or  Babylon.  So 
Joachim,  an  abbot  from  Calabria,  about  a.  d.  1200,  when 
asked  by  Richard  of  England,  wlio  had  summoned  him 
to  Palestine,  concerning  Antichrist,  replied  tliat  "  he  was 
born  long  ago  at  Rome,  and  is  now  exaltinghimself  above 
all  that  is  called  God."  Roger  Hoveden,  Angl.  Chron., 
1.  2,  and  elsewhere,  wrote,' "The  harlot  arrayed  in  gold  is 
the  Cliurcli  of  Rome."  Whenever  and  wherever  (not  in 
Rome  alone)  tlie  Church,  instead  of  being  "clothed  (as  at 
first,  ch.  12. 1)  with  the  sun"  of  heaven,  is  arrayed  in 
earthly  meretricious  gauds,  compromising  tlie  truth  of 
God  through  fear,  or  flattery,  of  the  world's  power,  science, 
or  wealth,  she  becomes  the  liarlot  seated  on  tlie  beast,  and 
doomed  in  rigliteous  retribution  to  be  judged  by  the  beast 
{v.  16).  Soon,  like  Rome,  and  like  tlie  Jews  of  Christ's  and 
the  apostles'  time  leagued  with  tlie  heathen  Rome,  she 
will  then  become  the  persecutor  of  tlie  saints  (i'.  6).  In- 
stead of  drinking  her  Lord's  "cap"  of  suffering,  slie  has 
"a  cup  full  of  abominations  and  fllthinesses."  Rome,  in 
her  medals,  represents  herself  holding  a  cup  with  the 
self-condemning  inscription,  '■'■  Sedet  super  universum." 
Meanwhile  the  world-power  gives  up  its  hostility  and  ac- 
cepts Christianity  externally;  the  beast  gives  up  its  God- 
opposed  character,  the  woman  gives  up  lier  Divine  one. 
Tliey  meet  half-way  by  mutual  concessions  ;  Christianity 
becomes  worldlj',  the  world  becomes  Christianized.  The 
gainer  is  the  world,  the  loser  is  the  Church.  The  beast 
for  a  time  receives  a  deadly  wound  (cli.  13.  3),  but  is  not 
really  transfigured;  he  will  return  worse  than  ever  (v.  11- 
14).  Tlie  Lord  alone  by  His  coming  can  make  the  king- 
doms of  this  world  become  the  kingdoms  of  our  Lord  and 
His  Christ.  The  "purple"  is  the  badge  of  empire;  even 
as  in  mockery  it  was  put  on  our  Lord,  decked — lit., 
"gilded."  stones — Greek,  "  stone.'"  filtliiiiess — A,  B,  and 
Andreas  read,  "the  filthy  (impure)  tilings."  5.  upon 
.  .  .  foreUead  .  .  .  name — as  harlots  usually  had.  What  a 
contrast  to  "Holiness  to  the  Lord,"  inscribed  on  the 
mitre  o?i  tlie  high  priest's /oreTieatZ.'  mystery — Implj-ing 
a  spiritual  fact  heretofore  hidden,  and  incapable  of  dis- 
covery by  mere  reason,  but  now  revealed.  As  the  union 
of  Christ  and  tlie  Church  is  a  "great  mj'stery"  (a  spiritual 
truth  of  momentous  interest,  once  liidden,  now  revealed, 
Ephesians  5.  31,  32);  so  the  Church  conforming  to  the 
world  and  tliereby  becoming  a  liarlot  is  a  counter  "mys- 
tery" (or  spiritual  truth,  symbolically  now  revealed).  As 
iniquity  in  the  liarlot  is  a  leaven  working  in  "mystery," 
and  therefore  called  "the  mystery  of  fniquity,"  so  Avhen 
she  is  destroyed,  the  iniquitj' heretofore  working  (com- 
paratively) latently  in  lier,  sliall  be  revealed  in  the  man  of 
iniquity,  the  open  embodiment  of  all  previous  evil.  Con- 
trast tlie  "mystery  of  God"  and  "godliness,"  ch.  10.7; 
1  Tiraothj^  3. 16.  It  was  Rome  tliat  crucified  Clirist;  that 
destroyed  Jerusalem  and  scattered  the  Jews;  that  perse- 
cuted the  early  Christians  in  Pagan  times,  and  Protestant 
Christians  in  Papal  times ;  and  probably  shall  be  agaiu 


Babylon,  the  Mother  of  all  Aboviinations.         EEVELATION   XVII. 


The  Inteiyreiation  of  the  Seven  Heada. 


restored  to  its  pristine  grandeur,  sucli  as  it  had  under  the 
Ccesars,  just  before  tiie  burning  of  tlie  liarlot  and  of  itself 
with  her.  So  'HiffoIjXtvs,,  De  Antichristo  (wlio  lived  in 
tlie  second  century),  tliouglit.  Popery  cannot  be  at  one 
and  the  same  time  tlie  "■mystery  of  iniquity,"  and  the 
manifested  or  revealed  Antichrist.  Probably  it  will  com- 
promise for  political  power  (v.  3)  the  portion  of  Chris- 
tianity still  in  its  creed,  and  thus  shall  prepare  the  way 
for  Antichrist's  manifestation.  The  name  Babylon, 
which  in  the  image,  Daniel  2.,  is  given  to  the  head,  is  here 
given  to  the  harlot,  whicli  marks  her  as  being  connected 
with  the  fourth  kingdom,  Ronae,  the  last  part  of  the  im- 
age. Benedict  XIII.,  in  his  indiction  for  a  jubilee,  A.  d. 
1725,  called  Rome  "  the  mother  of  all  believers,  and  the 
mistress  of  all  churches"  (harlots  like  hersc'If).  The  cor- 
respondence of  syllables  and  accents  in  Greek  is  striking; 
He  pome  kai  to  therion ;  He  nuinphe  kai  to  urnion.  The 
V/liore  and  the  beast;  th©  Bride  and  the  Lamb,  of  liarlots 
—Greek,  "of  the  harlots  and  of  tlie  abominations."  Not 
merely  Rome,  but  Christendom  as  a  whole,  even  as  for- 
merly Israel  as  a  whole,  has  become  a  harlot.  The  invis- 
ible Church  of  true  believers  is  hidden  and  dispersed  in 
the  visible  Church.  The  boundary  lines  whicli  separate 
Harlot  and  woman  are  not  denominational  nor  drawn  ex- 
ternally, but  can  only  be  spiritually  discerned.  If  Rome 
were  the  only  seat  of  Babylon,  much  of  the  spiritual  profit 
of  Revelation. would  be  lost  to  us;  but  the  harlot  "sitteth 
upon  many  waters"  {v.  1),  and  "all  nations  liave  drunk 
of  the  wine  other  fornication"  (v.  2;  ch.  18.3;  "  the  earth," 
ch.  19.  2).  External  extensiveness  over  the  whole  world, 
and  internal  conformity  to  the  world — worldliness  in  ex- 
tent and  contents  —  is  symbolized  by  tlie  name  of  the 
world-city,  "Babylon."  As  the  sun  shines  on  all  the 
earth,  thug  the  woman  clothed  with  the  sun  is  to  let  her 
light  penetrate  to  the  uttennost  parts  of  the  earth.  But 
she  in  externally  Christianizing  the  world,  permits  her- 
self to  be  seduced  by  the  world;  thus  her  universality  or 
catholicity  is  not  that  of  the  Jerusalem  which  we  look  for 
("  the  MOTHEK  of  us  all,"  ch.  21.  2;  Isaiah  2.  2-t;  Galatians 
4.  26),  but  that  of  Babylon,  the  world-wide  but  harlot  city ! 
[As  Babylon  was  destroyed,  and  the  Jews  restored  to  Je- 
rusalem by  Cyrus,  so  our  Cyrus— a  Persian  name  mean- 
ing the  sun— the  Sun  of  righteousness,  shall  bring  Israel, 
literal  and  spiritual,  to  the  holy  Jerusalem  at  his  coming. 
Babylon  and  Jerusalem  are  the  two  opposite  poles  of  the 
spiritual  world.]  Still,  the  Romisli  Churcli  is  not  only  ac- 
cidentally, and  as  a  matter  of  fact,  but  in  virtue  of  its 
very  rniNCiPLE,  a  harlot,  the  metropolis  of  wlioredom, 
"the  mother  of  liarlots;"  whereas  the  evangelical  Prot- 
estant Cliurch  is,  according  to  her  principle  and  funda- 
mental creed,  a  chaste  woman;  the  Reformation  was  a 
protest  of  the  woman  against  the  harlot.  Tlie  spirit  of 
the  heathen  world-kingdom  Rome  had,  before  the  Refor- 
mation, changed  the  Church  in  the  West  into  a  Church- 
Stale,  Rome;  and  in  the  East,  into  a  Ulatc- Church,  fettered 
by  tlie  world-power,  having  its  centre  in  Byzantium;  tlie 
Roman  and  Greek  churches  have  tlius  fallen  from  the  in- 
visible spiritual  essence  of  the  Gospel  into  the  elements 
of  the  world.  [Aubeklen.J  Cf.  witli  the  "  woman"  called 
"Babylon"  here,  the  woman  named  "wickedness,"  or 
"  lawlessness,"  "  iniquity"  (Zechariali  5. 7,  8,  11),  carried  to 
Babylon;  cf.  "  the  mystery  of  iniquity"  and  "  the  man  of 
sin,"  "that  luicked  one,"  lit., "the  lawless  one"  (2  Thessa- 
louians  2. 7, 8 ;  also  Matthew  24. 12).  G.  martyrs — witnesses. 
I  ■\voiirterecl  -^vitU  great  ndmiration — As  the  C^rcck  is 
the  same  in  the  verb  and  the  noun,  translate  the  latter 
"  wonder."  John  certainly  did  not  admire  her  in  the 
modern  English  sense.  Elsewhere  (v.  8;  ch.  13.3),  all  the 
earthly-minded  ("  they  that  dwell  on  the  earth")  wonder 
in  admiration  of  the  beast.  Here  only  is  Jolin's  tvonder 
called  forth;  not  the  beast,  hnt  the  woman  sunken  into 
the  harlot,  the  Church  become  a  world-loving  apostate, 
moves  his  sorrowful  astonishment  at  so  awful  a  change. 
That  the  world  should  be  beastly  is  natural,  but  tliat  the 
faithful  bnde  should  become  the  whore  is  monstrous,  and 
excites  the  same  amazement  in  him  as  the  same  awful 
change  in  Israel  excited  in  Isaiah  and  Jeremiah.  "Hor- 
rible thing"  ill  them  answers  to  "abominations"  here. 


"Corruplio  optimi  pessima;"  when  the  Church  fallg, 
she  sinks  lower  than  the  godless  world,  in  proportion 
as  her  right  place  is  higher  than  the  world.  It  ia 
striking  that  in  v.  3,  "woman"  has  not  the  article,  "the 
woman,"  as  if  she  had  been  before  mentioned :  for 
though  identical  in  one  sense  with  the  ivoman,  ch.  12., 
in  another  sense  she  is  not.  The  elect  are  never  per- 
verted into  apostates,  and  still  remain  as  the  true 
woman  invisibly  contained  in  the  harlot;  yet  Chris- 
tendom regarded  as  the  ivoman  has  apostatized  from 
its  first  faith.  8.  beast  .  .  .  -was,  and  is  not— (Cf.  v.  11.) 
The  time  when  the  beast  "is  not"  is  the  time  during 
which  it  has  "  the  deadly  wound:"  the  time  of  the  seventh 
head  becoming  Christian  externally,  when  its  beast-like 
character  was  put  into  suspension  temporarily.  The 
healing  of  its  ivound  ansAvers  to  its  ascending  out  of  the  bot- 
tomless pit.  The  beast,  or  Anticliristian  world-power,  re- 
turns worse  than  ever,  witli  Satanic  powers  from  hell  (ch. 
11.  7),  not  merely  from  the  sea  of  convulsed  nations  (ch.  13. 
1).  Cliristian  civilization  gives  the  beast  only  a  tempo- 
rary wound,  whence  the  deadly  wound  is  always  men- 
tioned in  connection  with  its  being  healed  up,  the  non- 
existence of  the  beast  in  connection  with  its  reappear- 
ance ;  and  Daniel  does  not  even  notice  any  change  in  the 
world-power  effected  by  Christianity.  We  are  endan- 
gered on  one  side  by  the  spurious  Christianity  of  the  har- 
lot, on  tlie  other  by  the  open  Antichristianity  of  the 
beast;  the  third  class  is  Clirist's  "little  flock."  go— So  B, 
Vulgate,  and  Andreas  read  the  future  tense.  But  A  and 
Iren^US,  "goeth."  into  perdition— The  continuance  of 
this  revived  seventh  (i.  e.,  tlie  eighth)  head  is  short:  it  is 
therefore  called  "  the  son  of  perdition,"  who  is  essentially 
doomed  to  it  almost  immediately  alter  his  appearance. 
names  were— So  Vulgate  and  Andreas.  But  A,  B,iSyriac, 
and  Coptic  read  the  singular,  "name  is."  written  in — 
Greek,  "upon."  ivliicU — rather,  "wlien  they  behold  the 
beast  that  it  was,"  &c.  So  Vidgate.  -^vas,  and  is  not,  and 
yet  is— A.,  B,  and  Andreas  read,  "...  and  shall  come" 
{lit.,  "be  present,"  viz.,  again:  Greek  kai  parestai).  The 
Hebrew  tetragrammaton,  or  sacred  four  letters  in  Jehovah 
"  who  is,  who  was,  and  who  is  to  come,"  the  believer's  ob- 
ject of  worship,  has  its  contrasted  counterpart  in  the 
beast  "who  was,  and  is  not,  and  shall  be  present,"  the 
object  of  the  earth's  worship.  [Bengel.]  They  exult 
v/ith  ivonder  in  seeing  tliat  the  beast  whicli  had  seemed 
to  have  received  its  death-blow  from  Christianity,  is  on 
the  eve  of  reviving  with  greater  power  than  ever  on  the 
ruins  of  tliat  religion- which  tormented  them  (ch.  11. 10). 
0.  Cf.  ch.  13.  18;  Daniel  12.  10,  where  similarly  spiritual 
discernment  is  put  forward  as  needed  in  order  to  under- 
stand tlie  symbolical  propliecy.  seven  l^eads  and  seven 
niountains  —  The  connection  between  mountains  and 
kings  must  be  deeper  than  the  mere  outward  fact  to  which 
incidental  allusion  is  made,  that  Rome  (the  then  world- 
city)  is  on  seven  hills  (wlience  heatlien  Rome  had  a  na- 
tional festival  called  Septimontium,  the  feast  of  tlie  seven- 
hilled  city  [Plutarch];  and  on  the  imperial  coins,  just 
as  here,  she  is  represented  as  a  ivoman  seated  on  seven  Jiills. 
Coin  of  Vespasian,  described  by  Captain  Smyth,  Roman 
Coins,  p.  310;  Ackerman,  1.,  p.  87).  The  seven  heads  can 
hardly  be  at  once  seven  kings  or  kingdoms  (r.  10),  and 
seven  geographical  mountai)is.  The  true  connection  is, 
as  the  Jiead  is  the  prominent  part  of  the  body,  so  the 
mountain  is  prominent  in  the  land.  Like  "sea"  and 
"earth"  and  "waters  .  .  .  peoples"  (i-.  15),  so  "moun- 
tains" have  a  symbolical  meaning,  viz.,  prominent  seats 
of  power.  Especially  such  as  are  prominent  hindrances 
to  the  cause  of  God  (Psalm  08.  10,  17;  Isaiah  40.  4;  41.  15;  49. 
11;  Ezekiel  35.2);  especially  Babylon  (which  geographi- 
cally was  in  ajUain,  but  spiritually  is  called  a  destroying 
mountain,  Jeremiah  51.  25),  in  majestic  contrast  to  which 
stands  Mount  Zion,  "the  mountain  of  the  Lord's  house" 
(Isaiah  2.  2),  and  the  heavenly  mount;  ch.  21.  10,  "a  great 
and  high  mountain  .  .  .  and  that  great  city,  the  holy  Je- 
rusalem." So  in  Daniel  2.  a3,  the  stone  becomes  a  moun- 
tain—^les»\a,h's  universal  kingdom  supplanting  the  pre- 
vious world-kingdoms.  As  nature  shadows  forth  the 
great  realities  of  the  spiritual  world,  so  seven-hilled 

591 


Interpretation  of  the  Seven  Heads, 


REVELATION  XVII. 


and  that  of  the  Ten  Horrw. 


Rome  is  a  representative  of  the  seven-headed  world- 
power  of  whicli  the  dragon  lias  been,  and  is  the  prince. 
The  "seven  kings"  are  hereby  distinguished  from  the 
"ten  kings"  (v.  12):  the  former  are  what  the  latter  are 
not,  "mountains,"  great  seats  of  the  world-power.  The 
seven  universal  God-opposed  monarchies  are  Egypt  (the 
first  world-power  which  came  into  collision  with  God's 
people),  Assyria,  Babylon,  Greece,  Medo-Persia,  Rome, 
the  Germanic-Slavonic  empire  (the  clay  of  the  fourth 
kingdom  mixed  with  its  iron  in  Nebuchadnezzar's  image, 
iijjfth  material,  Daniel  2.33,34,42,  43,  symbolizing  this  last 
head).  These  seven  might  seem  not  to  accord  with  the 
seven  heads  in  Daniel  7.  4-7,  one  head  on  the  first  beast 
(Babylon),  one  on  the  second  (Medo-Persia),  four  on  the 
third  (Greece;  viz.,  Egypt,  Syria,  Thrace  witli  Bithynia, 
and  Greece  with  Macedon):  but  Egypt  and  Greece  are  in 
both  lists.  Syria  answers  to  Assyria  (from  whicli  the 
name  Syria  is  abbreviated),  and  Thrace  with  Bithynia 
answers  to  the  Gothic-Germanic-Slavonic  hordes  which, 
pouring  down  on  Rome  from  the  North,  founded  the  Ger- 
manic-Slavonic empire.  The  woman  sitting  on  i?ie  sevenhills 
implies  the  Old  and  New  Testament  Church  conforming 
to,  and  resting  on,  the  world-power,  i.  e.,  on  all  the  seven 
world-kingdoms.  Abraham  and  Isaac  dissembling  as  to 
their  wives  through  fear  of  the  kings  of  Egypt  foreshad- 
owed this.  Cf.  Ezekiel  16.  and  23.,  on  Israel's  whoredoms 
with  Egypt,  Assyria,  Babylon;  and  Matthew  7.  24;  24. 10- 
12,  23-26,  on  tlie  characteristics  of  the  New  Testament 
Church's  harlotry,  viz.,  distrust,  suspicion,  hatred,  treach- 
ery, divisions  into  parties,  false  doctrine.  10.  there  are 
—translate,  "they  (the  seven  heads)  are  seven  kings." 
five  .  .  .  one— Greek,  "the  five  .  .  .  the  one:"  the  first 
five  of  the  seven  are  fallen  (a  word  applicable  not  to 
forms  of  government  passing  away,  but  to  the  fall  of  once 
powerful  empires  :  Egypt,  Ezekiel  29.  and  30.;  Assyria 
and  Nineveh,  Nahum  3. 1-19;  Babylon, ch.  18. 2;  Jeremiah 
50.  and  51.;  Medo-Persia,  Daniel  8.3-7,20-22;  10.13;  11.2; 
Greece,  Daniel  11.4).  Home  was  "the  one"  existing  in 
St.  John's  days.  "Kings"  is  the  Scripture  phrase  for 
kingdoms,  because  these  kingdoms  are  generally  repre- 
sented in  character  by  some  one  prominent  head,  as 
Babylon  by  Nebuchadnezzar,  Medo-Persia  by  Cyrus, 
Greece  by  Alexander,  &c.  tixe  otlicr  is  not  yet  come 
— Not  as  Alfokd,  inaccurately  representing  Auber- 
I.EN,  t?ie  Christian  empire  beginning  with  Constanline ; 
but,  the  Germanic-Slavonic  empire  beginning  and  con- 
tinuing in  its  beast-like,  i.  e.,  heathen  Antichristian 
character  for  only  "a  short  space."  The  time  when  it  is 
said  of  it  "it  is  not"  (v.  11),  is  the  time  during  which 
it  is  "wounded  to  death,"  and  has  the  "deadlj' wound" 
(ch.  13. 3).  The  external  Christianization  of  the  migrating 
hordes  from  the  North  which  descended  on  Rome,  is  the 
wound  to  the  beast  answering  to  the  earth  swallowing  up 
the  flood  (heathen  tribes)  sent  by  the  dragon,  Satan,  to 
drown  the  woman,  the  Church.  The  emphasis  palpably 
is  on  "a  short  space,"  whicli  therefore  comes  first  in 
the  Greek,  not  on  "he  must  continue,"  as  if  his  contin- 
uance for  some  [considerable]  time  were  implied,  as  Al- 
fokd wrongly  thinks.  The  time  of  external  Christianiza- 
tion (whilst  the  beast's  wound  continues)  has  lasted  for 
upwards  of  fourteen  centuries,  ever  since  Constantine, 
Rome  and  the  Greek  Church  have  partially  healed  the 
wound  by  image-worship.  11.  beast  tUat  ...  Is  not — 
his  beastly  character  being  kept  down  by  outward 
Christianization  of  the  state  until  he  starts  up  to  life 
again  as  "the  eighth"  king,  his  "wound  being  healed" 
(ch.  13.  3),  Antichrist  manifested  in  fullest  and  most  in- 
tense opposition  to  God.  The  He  is  emphatical  in  the 
Greek.  He,  peculiarly  and  pre-eminently:  answering  to 
"the  little  horn"  with  eyes  like  the  eyes  of  a  man,  and 
a  mouth  speaking  great  things,  before  whom  three  of 
Oie  ten  horns  were  plucked  up  by  the  roots,  and  to  whom 
the  whole  ten  "give  their  power  and  strength"  (v.  12, 13, 
17).  That  a  jyersonal  Antichrist  will  stand  at  tlie  head  of 
the  Antichristian  kingdom,  is  likely  from  the  analogy 
of  Antiochus  Epiphane;;,  the  Old  Testament  Antichrist, 
"the  little  horn"  in  Daniel  8.  9-12;  also,  "the  man  of  sin, 
son  of  perdition"  (2  Tliessalonians  2.  3-8),  answers  here  to 
592 


"goeth  into  perdition,"  and  is  applied  to  an  individual, 
viz.,  Judas,  in  the  only  other  passage  where  the  phrase 
occurs  (John  17.  12).  He  is  essentially  a  child  of  destruc- 
tion, and  hence  he  has  but  a  little  time  ascended  out  of 
the  bottomless  pit,  when  he  "goes  into  perdition"  (v.  8, 11). 
"Whilst  the  Church  passes  through  death  of  the  flesh  to 
glory  of  the  Spirit,  the  beast  passes  through  the  glory  of 
the  flesh  to  death."  [Auberlen.]  isof  tlie  seven— rather, 
"springs  out  of  the  seven."  The  eighth  is  no'  merely  one 
of  the  seven  restored,  but  a  new  power  or  person  proceed- 
ing out  of  the  seven,  and  at  the  same  time  embodying  all 
the  God-opposed  features  of  the  previous  seven  concen- 
trated and  consummated  ;  for  which  reason  there  are  said 
to  be  not  eight,  but  only  seven  heads,  for  the  eighth  is  the 
embodiment  of  all  the  seven.  In  the  birth-pangs  which 
prepare  the  "regeneration"  there  are  ivats,  earthqxiakes, 
and  disturbances  [Atjberlen],  wherein  Antichrist  takes 
his  rise  ("  sea,"  ch.  13. 1 ;  Mark  13.  8 ;  Luke  21.  9-11).  He 
does  not  fall  like  the  other  seven  {v.  10),  but  is  destroyed, 
going  to  his  own  perdition,  by  the  Lord  in  person.  1!3.  ten 
kings  .  .  .  received  no  kingdom  as  yet ;  bvit  receive 
power  as  kings  .  .  .  ^vit.li  tlie  beast — Hence  and  from  v. 
14, 16,  it  seems  that  these  ten  kings  or  kingdoms,  are  to  be 
contemporaries  with  the  beast  in  its  last  or  eighth  form, 
viz..  Antichrist.  Cf.  Daniel  2.  34,  44,  "the  stone  smote  the 
image  upon  his  feet,''  i.  e.,  upon  the  ten  toes,  which  are  in 
V.  41-44,  interpreted  to  be  "  kings."  The  ten  kingdoms  are 
not,  tlierefore,  ten  wliich  arose  in  the  overthrow  of  Rome 
(heathen),  but  are  to  rise  out  of  the  last  state  of  the  fourth 
kingdom  under  the  eighth  head.  I  agree  with  Alford 
tliat  the  phrase  "  as  kings,"  implies  that  they  reserve  their 
kingly  rights  in  their  alliance  with  the  beast,  wherein 
"  they  give  their  power  and  strength  nnto"  him  (v.  13). 
They  have  the  name  of  kings,  but  not  with  undivided 
kingly  power.  [Wordsworth.]  See  Auberlen's  not  so 
probable  view.  Note,  v.  3.  one  hour— a  definite  time  of 
short  duration,  during  which  "the  devil  is  come  down  to 
the  inhabiters  of  the  earth  and  of  the  sea,  having  great 
wrath,  because  he  knoweth  that  he  hath  but  a  short  time." 
Probably  the  three  and  a  half  years  (ch.  11.2,  3;  13.5). 
Antichrist  is  in  existence  long  before  the  fall  of  Babylon; 
but  it  is  only  at  its  fall  he  obtains  tlie  vassalage  of  the  ten 
kings.  He  in  the  first  instance  imposes  on  the  Jews  as 
the  Messiah,  coining  in  his  own  name;  then  persecutes 
those  of  them  who  refuse  his  blasphemous  pretensions. 
Not  until  the  sixth  vial,  in  the  latter  part  of  his  reign, 
does  he  associate  the  ten  kings  with  him  in  war  with  the 
Lamb,  having  gained  them  over  by  the  aid  of  the  spirits 
of  devils  working  miracles.  His  connection  with  Israel 
appears  from  his  sitting  "  in  the  temple  of  God"  (2  Thes- 
salonians  2.  4),  and  as  the  antitypical  "abomination  of 
desolation  standing  in  the  Holy  place"  (Daniel  9.27;  12.11; 
Matthew  24. 15),  and  "  in  the  city  where  our  Lord  was  cru- 
cified" (ch.  11.  8).  It  is  remarkable  that  Irenjetts,  Hair., 
5. 25,  and  St.  Cyril  of  Jerusalem  (Ruffintjs,  Hist.,  10. 37), 
prophesied  that  Antichrist  should  have  his  seat  at  Jeru- 
salem, and  should  restore  the  kingdom  of  the  Jews. 
Julian  the  apostate,  long  after,  took  part  with  the  Jews, 
and  aided  in  building  their  temple,  herein  being  Anti- 
christ's forerunner.  13.  one  mind — one  sentiment,  shall 
give— So  Coptic.  But  A,  B,  and  iSyrinc,  "give."  strength 
—Greek,  "authority."  They  become  his  dependent  allies 
(v.  14).  Thus  Antichrist  sets  up  to  be  King  of  kings,  but 
scarcely  has  he  put  forth  his  claim  when  the  true  Kino 
OF  kings  appears  and  dashes  him  down  in  a  moment  to 
destruction.  14.  Tiiese  shall  .  .  .  war  ivith  the  Iiainb 
— in  league  with  the  beast.  This  is  a  summary  anticipa- 
tion of  ch.  19. 19.  This  shall  not  be  till  after  they  have 
first  executed  judgment  on  the  harlot  (i;.  15, 16).  Lord  of 
lords,  (fee— anticipating  ch.  19. 16.  a?-e— not  in  the  Greek, 
Therefore  translate,  "And  they  that  are  with  Him,  called 
chosen,  and  faithful  (shall  overcome  them,  viz.,  the  beast 
and  his  allied  kings)."  These  have  been  with  Christ  in 
heaven  unseen,  but  now  appear  with  Him.  15.  (Ver.  1; 
Isaiah  8.  7.)  An  impious  parody  of  Jehovah  who  "sitteth 
upon  the  flood."  [Alford.]  Also,  contrast  the  "many 
waters,"  ch.  19.  6,  "Alleluia."  The  "peoples,"  &c.,  here 
mark  the  universality  of  the  spiritual  fornication  of  the 


The  Victory  of  the  Lamb. 


EEVELATION  XVIII. 


The  Fall  of  Breton  the  Great, 


Church.  The  "  tongues"  remind  us  of  the  original  Babel, 
the  confusion  of  tongues,  tlie  beginning  of  Babylon,  and 
the  first  commencement  of  idolatrous  apostasy  after  the 
flood,  as  the  tower  was  doubtless  dedicated  to  the  deified 
heavens.  Tlius,  Babylon  is  the  appropriate  name  of  the 
harlot.  The  Pope,  as  the  chief  representative  of  the  har- 
lot, claims  a  double  supremacy  over  all  peoples,  typified 
by  the  "two  swords"  according  to  the  interpretation  of 
Boniface  "VIII.  in  tlie  Bull,  "  Unam  Sanctam,"  and  repre- 
sented by  the  two  keys,  viz.,  spiritual  as  tlie  universal 
bishop,  wlience  he  is  crowned  with  tlae  mitre;  and  tem- 
poral, whence  he  is  also  crowned  witli  the  tiara  in  tolien 
of  his  imperial  supremacj%  Contrast  witli  tlie  Pope's 
diadems  the  "  many  diadems"  of  Him  wlio  alone  has  claim 
to,  and  shall  exercise  wnen  xle  ^hall  come,  the  twofold 
dominion  (ch.  19.  12),  16.  upon  the  beast— But  A,  B, 
Vulgate,  and  Syriac  read,  "And  the  beast."  sUall  make 
her  desolate— having  first  dismounted  her  from  lier  seat 
jn  the  beast  (v.  3).  naked— stripped  of  all  lier  gaud  {v.  4). 
As  Jerusalem  used  the  world-power  to  crucify  her  Sa- 
viour, and  then  was  destroyed  by  that  very  power,  Rome ; 
so  the  Church,  having  apostatized  to  the  world,  sliall 
have  judgment  executed  on  her  first  by  tlie  world-power, 
the  beast  and  his  allies;  and  these  afterwards  shall  have 
judgment  executed  on  them  by  Christ  Himself  in  person. 
So  Israel  leaning  on  Egypt,  a  brolten  reed,  is  pierced  by 
it,  and  then  Egypt  itself  is  punislied.  So  Israel's  whore- 
dom witli  Assyria  and  Babylon  was  punished  by  the  As- 
syrian and  Babylonian  captivities.  So  tlie  Cliurch  when 
it  goes  a-whoring  after  the  word  as  if  it  were  tlie  reality, 
instead  of  witnessing  against  its  apostasy  from  God,  is 
false  to  its  profession;  being  no  longer  a  reality  itself,  but 
a  sham,  the  Church  is  rightly  judged  by  that  world  whicli 
for  a  time  had  used  tlie  Cliurch  to  further  its  own  ends, 
Whilst  all  the  while  "hating"  Christ's  unworldly  religion, 
but  which  now  no  longer  wants  the  Church's  aid.  eat  lier 
flesh— GreeA  plural,  "masses  of  flesh,"  i.  e.,  "carnal  pos- 
sessions;" implying  the  fulness  of  carnality  into  ■wliich 
the  Church  is  sunk.  The  judgment  on  the  liariot  is  again 
and  again  described  (ch.  18.1;  19.5);  first  by  an  "angel 
having  great  power"  (ch.  18.  1),  then  by  "  aiiotlier  voice 
from,  heaven"  (ch.  18.  4-20),  then  by  "a  mighty  angel"  (ch. 
18.  21-24).  Cf.  Ezekiel  16.  37-44,  originally  said  of  Israel, 
bnt  further  applicable  to  the  New  Testament  Cliurch 
when  fallen  into  spiritual  fornication.  On  tlie  phrase, 
"eat  .  .  .  flesh"  for  prey  upon  one's  property,  and  injure 
the  character  and  person,  cf.  Psalm.  14.  4;  27.  2;  Jeremiah 
10.  25;  Micah  3.  3.  The  First  Napoleon's  edict  published  at 
Rome  in  1809,  confiscating  tlie  Papal  dominions  and  join- 
ing them  to  France,  and  lately  the  severance  of  large  por- 
tions of  the  Pope's  territory  from  his  sway,  and  the  union 
of  them  to  the  dominions  of  the  king  of  Italy,  virtually 
through  Louis  Napoleon,  are  a  first  instalment  of  the  full 
realization  of  this  prophecy  of  the  Avhore's  destruction. 
"Iler  flesh"  seems  to  point  to  her  temporal  dignities  and 
resources,  as  distinguished  from  "  herself"  {Greek).  How 
striking  a  retribution,  that  having  obtained  her  first 
temporal  dominions,  tlie  exarchate  of  Ravenna,  the  king- 
dom of  the  Lombards,  and  the  state  of  Rome,  by  recog- 
nizing the  usurper  Pepin  as  lawful  king  of  France,  she 
should  be  stripped  of  her  dominions  by  another  usurper 
of  France,  the  Napoleonic  dynasty !  burn  .  .  .  -«vitli  fire 
— the  legal  punishment  of  an  abominable  fornication. 
17.  liatU  pnt — the  prophetical  past  tense  for  the  future. 
fnXfil— Greek,  "do,"  or  "accomplish."  The  Greek poiesai, 
is  distinct  from  that  which  is  translated  "  fulfilled,"  Greek 
telesthesontai,  below.  Ills  ■will — Greek,  his  mind,  or  pur- 
pose;  whilst  tliey  think  only  of  doing  their  own  purpose, 
to  agree— n/.,  "to  do  (or  accomplish)  one  mind"  or  "pur- 
pose." A  and  Vulgate  omit  this  clause,  but  B  supports  it. 
the  words  of  God— foretelling  the  rise  and  downfall  of 
the  beast;  Greek  ?ioi  logoi  in  A,  B,  and  Andukas.  English 
Version  reading  is  Greek  ta  rhcmata,  which  is  not  well  sup- 
ported. No  mere  articulate  utterances,  but  the  efficient 
words  of  Him  who  is  the  Word,  Greek  logos,  fulfilled — 
(Ch.  10.  7.)  18.  reigneth— ;i<.,  "halh  kingship  over  tiie 
kings."  The  harlot  cannot  be  a  mere  cili/  literally,  but  is 
called  so  in  a  spiritual  sense  (ch.  11.  8).  Also  the  beast 
85 


cannot  represent  a  spiritual  power,  but  a  world-power 
In  this  verse  the  harlot  is  presented  bert'-jre  us  ripe  for 
judgment.    The  18th  chapter  details  that   idgment. 

CHAPTER  XVIII. 

Ver.  1-24.     Babylon's  fall:   God's  People  Called 

OUT  of  her  :  THE  KINGS  AND  MERCHANTS  OF  THE  EARTH 
MOUKN,  WHILST  THE  SAINTS  REJOICE  AT  HER  FALL.     1. 

And— So  Vulgate  and  Andreas.  But  A,  B,  Syriac,  and 
Coi>«c  omit  "and."  power— G»-eeft,  "authority."  light- 
ened—"illumined."  with— G7-eeA;,"  owing  to."  iS.  might- 
ily ..  .  strong— Not  supported  by  MSS.  But  A,  B,  Vul- 
gate, Syriac,  and  Coptic  read,  "with  (lit.,  in)  a  mighty 
voice."  is  fallen,  is  fallen— So  A,  Vulgate,  Syriac,  and 
Andreas.  But  B  and  Coptic  omit  the  second  "  is  fallen" 
(Isaiah  21. 9;  Jeremiah  51.  8).  This  phrase  is  here  prophet- 
ical of  her  fall,  still  future,  as  v.  4  proves,  devils— GreeA, 
"demons."  the  hold— a  keep  or  prison.  3.  the  wine- 
So  B,  Syriac  and  Coptic.  But  A,  C,  and  Vulgate  omit. 
drunk— Ch.  14.8,  from  whicli  perhaps  "the  wine"  may 
have  been  interpolated.  They  have  drunk  of  her  fornica- 
tion, the  consequence  of  which  will  be  wrath  to  them- 
selves. But  A,  B,  and  C  read,  "(owing  to  the  wrath  of  her 
fornication  all  nations)  have  fallen."  Vulgate  and  most 
versions  read  as  Englisli  Version,  which  may  be  the  right 
reading,  though  not  supported  by  the  oldest  MSS.  Baby- 
lon, the  whore,  is  destroyed,  before  the  beast  slays  the 
two  witnesses  (ch.  11.),  and  then  the  beast  is  destroyed 
himself,  abundance- ii«.,  "power."  delicacies— G?-eeft, 
"luxury."  See  Note,  1  Timothy  5.11,  where  the  Greek 
verb  "  wax  wanton  "  is  akin  to  the  noun  here.  Translate, 
"wanton  luxury."  The  reference  is  not  to  earthly  mer- 
chandise, but  to  spiritual  wares,  indulgences,  idolatries, 
superstitions,  worldly  compromises,  wherewith  the  har- 
lot, i.  e.,  the  apostate  Church,  has  made  merchandise  of 
men.  This  applies  especially  to  Rome;  but  the  Greek, 
and  even  in  a  less  degree  Protestant  churches,  are  not 
guiltless.  However,  the  principle  of  evangelical  Protest- 
antism is  pure,  but  the  principle  of  Rome  and  the  Greek 
cliurch  is  not  so.  ■*.  Come  out  of  her,  my  people  — 
Quoted  from  Jeremiah  50. 8;  51.  6,  45.  Even  in  the  Romish 
Cliurch  God  has  a  people :  but  they  are  in  great  danger : 
their  only  safety  is  in  coming  out  of  her  at  once.  So  also 
in  every  apostate  or  world-conforming  Church  there  are 
some  of  God's  invisible  and  true  Church,  who,  if  they 
would  be  safe,  must  come  out.  Especially  at  the  eve  of 
God's  judgment  on  apostate  Christendom:  as  Lot  was 
warned  to  come  out  of  Sodom  just  before  its  destruction, 
and  Israel  to  come  from  about  the  tents  of  Datlian  and 
Abiram.  So  the  first  Christians  came  out  of  Jerusalem 
when  the  apostate  Jewish  Churcli  was  judged.  "St  te 
and  Church  are  precious  gifts  of  God.  But  the  State  being 
desecrated  to  a  diflerent  end  from  what  God  designed  it, 
viz.,  to  govern  for,  and  as  under,  God,  becomes  beast-like  ; 
the  Church  apostatizing  becomes  the  harlot.  The  true 
woman  is  the  kernel:  beast  and  harlot  are  the  shell; 
whenever  the  kernel  is  mature,  the  shell  is  thrown 
away."  [Auberlen.]  "The  harlot  is  not  Rome  alone 
(though  she  is  pre-eminently  so),  but  every  Church  that 
has  not  Christ's  mind  and  spirit.  False  Christendom,  di- 
Aided  into  very  many  sects,  is  truly  Babylon,  i.  e.,  con- 
fusion. However,  in  all  Christendom  the  true  Jesus- 
congregation,  the  woman  clothed  with  the  sun,  lives  and 
is  hidden.  Corrupt,  lifeless  Christendom  is  the  harlot, 
whose  great  aim  is  the  pleasure  of  the  fiesh,  and  which  is 
governed  by  the  spirit  of  nature  and  the  world."  [Haiin 
in  Auberlen.]  The  first  justification  of  the  woman  is 
in  her  being  called  out  of  Babylon  the  harlot,  as  the  cul- 
minating stage  of  the  latter's  sin,  when  judgment  is  about 
to  fall :  for  apostate  Christendom,  Babylon,  is  not  to  be 
converted,  but  to  be  destroyed.  Secondly,  she  has  to  pass 
through  an  ordeal  of  persecution  from  the  beast,  which 
purifies  and  prepares  her  for  the  transfiguration-glory  at 
Christ's  coming  (ch.  20.  4  ;  Luke  21.  28).  be  not  partakers 
— Greek,  "have  no  fellowship  with  her  sins."  that  ye  re- 
ceive not  of  her  plagues— as  Lot's  wife,  by  lingering  too 
near  the  polluted  and  doomed  city      5.  her  sins— as  a 

593 


GocTs  People  Depart  from  Babylon. 


EEVELATION  XVIII. 


The  Lamentation  over  her. 


great  heap,    reached— Greek,  "reached  so  far  as  to  come 
Into  close  contact  with,  and  to  cleave  unto."    6.  Addressed 
to  the  executioners  of  God's  wrath.    rewavA— Greek,  "  re- 
pay."    she    vewar Aed  —  Hnglish    Version    reading   adds 
"you"  with  none  of  the  oldest  MSS.    But  A,  B,  C,  Vul- 
gate, Syriac,  and  Coptic  omit  it.    She  had  not  rewarded  or 
repaid  the  world-power  for  some  injury  which  the  world- 
power  had  inflicted  on  her;  but  she  had  given  the  world- 
power  that  which  was  its  due,  viz.,  spiritual  delusions,  be- 
cause it  did  not  like  to  retain  God  in  its  knowledge ;  the 
unfaithful  Church's  principle  was,  Popidus  vult  decipi,  et 
decipiatur,  "  The  people  like  to  be  deceived,  and  let  them 
be  deceived."    double— of  sorrow.    Contrast  with  this  the 
double  of  joy  which  Jerusalem  shall  receive  for  her  past 
suflferiug  (Isaiah  61.7;  Zechariah  9.  12);  even  as  she  has 
received  double  punishment  for  her  sins  (Isaiah  40.  2). 
unto  lier— So  Syriac,  Coptic,  and  Andreas.    A,  B,  and  C 
omit  it.     in  the  cup— (v.  3;   ch.  14.8;   17.4).     Ailed— lit., 
mixed,    fill  to  lier  doulile- of  the  Lord's  cup  of  wrath. 
7.  Hoiv  inucU— t.  e.,  in  proportion  as.    lived  deliciously 
—luxuriously:  iVo<e,  v.  3,  where  the  GreeA;  is  akin,    sorro-w 
—Greek,  "mourning,"  as  for  a  dead  husband.    1  sit— So 
Vulgate.   But  A,  B,  and  C,  prefix  "  that."    I  am  no  widow 
—for  the  world-power  is  my  husband  and  my  supporter.   I 
sliall  see  no  sorrow— Greek,  "  mourning."    "  I  am  seated 
(this  long  time)  ...  I  am  no  widow  ...  I  shall  see  no  sor- 
row," marks  her  complete  unconcerned  security  as  to  the 
past,  present,  and  future.    [Bengel.]    I  shall  never  have 
to  mourn  as  one  bereft  of  her  husband.    As  Babylon  was 
queen  of  the  East,  so  Rome  has  been  queen  of  the  "West, 
and  is  called  on  Imperial  coins  "  the  eternal  city."    So  Pa- 
pal Rome  is  called  by  Ammian  Marcellin,  15. 7.    "  Baby- 
lon is  a  former  Rome,  and  Rome  a  latter  Babylon.    Rome 
is  a  daughter  of  Babylon,  and  by  her,  as  by  her  mother, 
God  has  been  pleased  to  subdue  the  world  under  one 
sway."    [St.  Augustine.]    As  the  Jews'  restoration  did 
not  take  place  till  Babylon's  fall,  so  R.  Kimchi,  on  Oba- 
diah,  writes,  "When  Rome  (Edom)  shall  be  devastated, 
there  shall  be  redemption  to  Israel."    Romish  idolatries 
have  been  the  great  stumbling-blocks  to  the  Jews' accept- 
ance of  Christianity.    8.  deatli— on  herself,  though  she 
thought  herself  secure  even  from  the  death  of  her  hus- 
band,    mourning  —  instead  of  her  feasting,     famine — 
instead  of  her  luxurious  delicacies  (v.  3,  7).    fire — [Note,  ch. 
17.  16).    Literal  fire  may  burn  tlie  literal  city  of  Rome, 
which  is  situated  in  the  midst  of  volcanic  agencies.    As 
the  ground  was   cursed  for  Adam's  sin,  and  the  earth 
tinder  Noah  was  sunk  beneath  the  fiood,  and  Sodom  was 
burnt  with  fire,  so  may  Rome  be.     But  as  the  harlot 
is  mystical  (the  whole  faithless    Church),  the   burning 
may  be  mainly  mystical,  symbolizing  utter  destruction 
and  removal.    Bengel  is  probably  right   in    thinking 
Rome  will  once  more  rise  to  power.    The  carnal,  faith- 
less, and   worldly   elements   in   all   churches,    Roman, 
Greek,  and  Protestant,  tend  towards  one  common  cen- 
tre, and  prepare  the  way  for  the  last  form  of  the  beast, 
viz..  Antichrist.    The  Pharisees  were  in  the  main  sound 
in  creed,  yet  judgment  fell  on  them  as  on  the  unsound 
Sadducees  and  half-heathenish  Samaritans.    So  faithless 
and  adulterous,  carnal,  worldly  Protestant  churches,  will 
not  escape  for  their  soundness  of  creed,    tlie  Lord — So  B, 
C,   Syriac,   and   Andreas.     But   A   and    Vulgate   omit. 
"Strong"  is  the  meaning  of  God's  Hebrew  name.  El. 
Judgetii- But  A,  B,  and  C  read  the  past  tense  (Greek, 
krinas),  "  who  hath  judged  her :"  the  prophetical  past  for 
the  future:  the  charge  in  v.  4  to  God's  people  to  come  out 
of  her,  implies  that  the  judgment  was  not  yet  actually  ex- 
ecuted.    9.  Liived  deliciously — GreeA,  luxuriated.    The 
faithless  Church,  instead  of  reproving,  connived  at  the 
self-indulgent  luxury  of  the  great  men  of  this  world,  and 
sanctioned  it  by  her  own  practice.    Contrast  the  world's 
rejoicing  over  the  dead  bodies  of  the  two  witnesses  (cli.  11. 
10)  who  had  tormented  it  by  their  faithfulness,  with  its 
lamentations  over  the  harlot  who  had  made  the  way  to 
heaven  smooth,  and  had  been  found  a  useful  tool  in 
keeping  subjects  in  abject  tyranny.    Men's  carnal  mind 
relishes   a  religion   like   that  of  the   apostate   Church, 
which  gives  an  opiate  to  conscience,  whilst  leaving  the 
594 


sinner  license  to  indulge  his  lusts,    bewail  her— A,  B,  C, 

Syriac,  Coptic,  and  Cyprian  omit  "  her."    10.  God's  judg- 
ments inspire  fear  even  in  the  worldly,  but  it  is  of  short 
duration,  for  the  kings  and  great  men  soon  attach  them- 
selves to  the  beast  in  its  last  and  worst  shape,  as  open 
Antichrist,  claiming  all  that  the  harlot  had  claimed  in 
blasphemous  pretensions  and  more,  and  so  making  up  to 
them  for  the  loss  of  the  harlot,    mighty— i2ome  in  Greek 
means  strength ;  though  that  derivation  is  doubtful.    11. 
sliall— So  B.    But  A  and  C  read  the  present,  "  weep  and 
mourn."    merchandise — Grreeft,  "cargo:"  wares  carried 
in  ships:  ship-lading  (cf.  v.  17).    Rome  was  not  a  commer- 
cial city,  and  is  not  likely  from  her  position  to  be  so. 
The  mei-chandise  must  therefore  be  spiritual,  even  as  the 
harlot  is  not  literal,  but  spiritual.    She  did  not  witness 
against  carnal  luxury  and  pleasure-seeking,  the  source 
of  the  merchants'  gains,  but  conformed    to  them  (v.  7). 
She  cared  not  for  the  sheep,  but  for  the  wool.    Professing 
Cliristian  merchants  in  her  lived  as  if  this  world  were  the 
reality,  not  heaven,  and  were  unscrupulous  as  to  the 
means  of  getting  gain.    Cf.  Zechariah  5.  4-11  (Notes),  on 
the  same  subject,  the  judgment  on  mystical  Babylon's 
merchants  for  unjust  gain.    All  the  merchandise  here 
mentioned  occurs  repeatedly  in  the  "Roman  Ceremo- 
nial."    13.  (Note,  ch.  17.  4.)     stones  .  .  .  pearla— Greek, 
"  stone  .  ,  .  pearl."    fine  linen — A,  B,  and  C  read  (Greek) 
bussinou  for  bussou,  i.  e.,  "  fine  linen  manufacture."    [Al- 
FORD.j    The  manufacture  for  which  Egypt  (the  type  of  the 
apostate  Church,  ch.  11.  8)  was  famed.    Contrast  "  the  fine 
linen"  (Ezekiel  16. 10)  put  on  Israel,  and  on  the  New  Tes- 
tament Church  (ch.  19.  8),  the  Bride,  by  God  (Psalm  132.  9). 
thyine  -ivood- the  citrus  of  the  Romans :   probably  the 
cypressus  thyoyides,  or  the  thuia  articulata.  "  Citron  wood." 
[Alford.]    a  sweet-smelling  tree  of  Cyrene  in  Lybia, 
used  for  incense,    all  manner  vessels — Greek,  "every 
vessel,"  or  "furniture."     13.  cinnamon  — designed  by 
God  for  better  purposes  :  being  an  ingredient  in  the  holy 
anointing  oil,  and  a  plant  in  the  garden  of  the  Beloved 
(Song  of  Solomon  4. 14);  but  desecrated  to  vile  uses  by  the 
adulteress  (Proverbs  7. 17).     odours— of  incense.     A,  C, 
Vulgate,  eiUA  Syriac  prefix  "and  amomium"  (a  precious 
hair  ointment  made  from   an  Asiatic  shrub).    English 
Version  reading  is  supported  by  Coptic  and  Andreas,  but 
not  oldest  MSS.   ointments— GreeA,  "ointment."  frank- 
Incense— Contrast  the  true  "incense"  which  God  loves 
(Psalm  141.  2;  Malachi  1. 11).    fine  flour— The  similago  of 
the  Latins.  [Alford.]    beasts— of  burden  :  cattle,   slaves 
—Greek,  "bodies."    souls  of  n»en—( Ezekiel  27. 13.)    Said 
of  slaves.    Appropriate  to  the  spiritual  harlot,  apostate 
Christendom,  especially  Rome,  which  has  so  often  en- 
slaved both  bodies  and  souls  of  men.     Though  the  New 
Testament  does  not  directly  forbid  slavery,  which  would, 
in  the  then  state  of  the  world,  have  incited  a  slave  revolt, 
it  virtually  condemns  it,  as  here.    Popery  has  derived  its 
greatest  gains  from  the  sale  of  masses  for  the  .^ouls  of  men 
after  death,  and  of  indulgences  purchased  from  the  Papal 
chancery  by  rich  merchants  in  various  countries,  to  be 
retailed  at  a  profit.    [Mosheim,  III.,  93.  96.]     1*.  Direct 
address  to  Babylon,     the  fruits  tliat  thy  soul  lusted 
after— G?-eeA;,  "thy  autumn-ripe  fruits  of  the  lust  (eager 
desire)  of  the  soul."   dainty— Greek,  "  fat :"  "  sumptuous" 
in   food,    goodly— "splendid,"  "bright,"  in   dress   and 
equipage,    departed— supported   by   none   of  our   MSS. 
But  A,  B,  C,  Vulgate,  Syriac,  and  Coptic  read,  "perished." 
thou  Shalt- A,  C,  Vulgate,  and  Sy)'iac  read,  "They  (men) 
shall  no  more  find  them  at  all."    15.  of  these  things— 
of  the  things  mentioned,  v.  12, 13.  -which— "  wTio."    made 
rich  Tay-Greek,  "derived  riches  from  her."    stand  afar 
otr  for  the  fear— (Cf.  v.  10.)     walling— GreeA;,   "  mourn- 
ing."   16.  And— So    Vulgate  and  Andreas.     But  A,  B, 
and  C  omit,    decked- H^.,  "gilded."    stones  .  .  .  pearls— 
Greek,  "stone  . .  .  pearl."  B  and  Andreas  read  "  pearls.' 
But  A  and  C,  "pearl."    IT.  is  come  to  naught— Grcei, 
"is  desolated."     shipmaster — Greek,    "steei'sman,"    or 
"  pilot."    all  the  company  in  ships — A,  C,  Vulgate,  and 
Syriac  read,  "Every  one  who  saileth  to  a  place"  (B  has 
"...  to /Tie  place"):  every  voyager.   FcsseZ«  were  freighted 
with  pilgrims  to  various  shrines,  so  that  in  one  montU 


Tlie  Church's  Thanksgiving  in  Heaven 


REVELATION  XIX. 


for  the  Judgment  on  the  Harlot. 


(A.D.  1300)  200,000  pilgrims  were  counted  in  Rome  [D'Au- 
BiGNE,  Re/ormalion]:  a  source  of  gain,  not  only  to  llie 
Papal  see,  but  to  shipmasters,  merchants,  pilots,  &c.  These 
latter,  however,  are  not  restricted  to  those  literally  "  ship- 
masters," Ac,  but  mainly  refer,  in  the  mystical  sense,  to 
all  who  share  in  the  spiritual  traffic  of  apostate  Christen- 
dom. 18.  -when  tliey  saw— Greek,  horontes.  But  A,  B,  C, 
and  Andreas  read,  Greek,  blepontes,  "  looking  at."  Greek, 
blepo,  is  to  use  the  eyes,  to  look:  the  act  of  seeing  without 
thought  of  the  object  seen.  Greek,  horao,  refers  to  the  thing 
«ee?i  or  presented  to  the  eye.  [Tittmann.]  smoke— So  B,  C. 
But  A  reads,  "  place."  Wliat  city  is  lllte — cf.  the  similar 
boast  as  to  the  beast,  ch.  13.  4:  so  closely  do  the  harlot  and 
beast  approximate  one  another.  Contrast  the  attribution 
of  tliis  praise  to  God,  to  whom  alone  it  is  due,  by  His  ser- 
vants (Exodus  15. 11).  Martial  says  of  Rome,  "  Nothing 
is  equal  to  her;"  and  Athen^us,  "She  is  the  epitome  of 
the  world."  19.  ■»vailliig— "  mourning."  costliness— her 
costly  treasures :  abstract  for  concrete,  tliat  liad  sliips — 
A,  B,  and  C  read,  "  that  had  their  ships  :"  lit.,  "  the  ships." 
20.  Iioly  apostles— So  C  reads.  But  A,  B,  Vulgate,  Syi-iac, 
Coptic,  and  Andreas  read,  "  Ye  saints  and  ye  apostles." 
avenged  yon  on  \xtv— Greek,  "judged  your  judgment 
on  (JLit.,  exacting  it  from)  her."  "There  is  more  joy 
In  heaven  at  the  harlot's  downfall  than  at  that  of 
the  two  beasts.  For  the  most  heinous  of  all  sin  is  the 
sin  of  those  who  know  God's  word  of  grace,  and  keep  it 
not.  The  worldliness  of  tlie  Cliurch  is  the  most  worldly 
of  all  worldliness.  Hence,  Babylon,  in  Revelation,  has 
not  only  Israel's  sins,  but  also  the  sins  of  the  heathen; 
and  John  dwells  longer  on  the  abominations  and  judg- 
ments of  the  harlot  than  on  those  of  the  beast.  Tlie  term 
'harlot' describes  the  false  Church's  essential  character. 
She  retains  her  human  shape  as  the  woman,  does  not 
become  a  beast:  she  has  the  form  of  godliness,  but  denies 
its  power.  Her  rightful  lord  and  husband,  Jeliovah- 
Clirist,  and  the  joys  and  goods  of  His  house,  are  no 
longer  her  all  in  all,  but  slie  runs  after  the  visible  and 
vain  things  of  the  world,  in  Its  manifold  forms.  The 
fullest  form  of  her  whoredom  is,  where  the  Church  wislies 
to  be  itself  a  worldly  power,  uses  politics  and  diplomacy, 
makes  flesh  her  arm,  uses  unholy  means  for  holy  ends, 
spreads  her  dominion  by  sword  or  money,  fascinates  men 
by  sensual  ritualism,  becomes  'mistress  of  ceremonies'  to 
the  dignitaries  of  tlie  world,  flatters  prince  or  people, 
and  like  Israel,  seeks  the  help  of  one  world-power  against 
the  danger  threatening  from  another."  [Auberlen.] 
Judgment,  tlierefore,  begins  with  tlie  harlot,  as  in  privileges 
the  house  of  God.  21.  &— Greek,  "  one."  millstone— Cf.  tlie 
judgment  on  the  Egyptian  hosts  at  the  Red  Sea,  Exodus 
15.  5,  10;  Nehemiah  9.  11,  and  the  foretold  doom  of  Baby- 
lon, the  world-power,  Jeremiah  51.  63,  Qi.  tvitlx  violence 
—Greek,  "with  impetus."  This  verse  .shows  that  this 
prophecy  is  regarded  as  still  to  be  fulfilled,  aa.  pipers— 
flute-players.  "Musicians,"  painters  and  sculptors,  have 
desecrated  their  art  to  lend  fascination  to  the  sensuous 
worship  of  corrupt  Christendom,  craftsman  — artisan, 
23.  What  a  blessed  contrast  is  ch.  22.  5,  respecting  the 
city  of  God  :  "  They  need  no  candle  (just  as  Babylon  shall 
no  more  have  the  light  of  a  candle,  but  for  a  widely  diflerent 
reason),  for  the  Lord  God  giveth  them  light."  For  "can- 
dle," <rcm«Zo<e  as  GrceA;,  "lamp."  bridegroom  .  .  .  bride 
.  .  .  no  more  ...  In  th.ee— Contrast  the  heavenly  city, 
with  its  Bridegroom,  Bride,  and  blessed  marriage-supper 
(ch.  19.  7,  9;  21.  2,  9;  Isaiah  62.  4,  5).  thy  mercUants  were 
—So  most  of  the  best  authorities  read.  But  A  omits  the 
Greek  article  before  "merchants,"  and  then  translates, 
"The  great  men  of,  &c.,  were  thy  merchants."  sorceries 
—Greek,  "sorcery."  24.  Applied  by  Christ  (Matthew  23. 35) 
to  apostate  Jerusalem,  which  proves  that  not  merely  the 
literal  city  Rome,  and  the  Church  of  Rome  (though  the 
chief  representative  of  the  apostasy),  but  the  whole  of  the 
faithless  Church  of  both  the  Old  and  New  Testament  is 
meant  by  Babylon  the  harlot;  just  as  the  whole  Church 
(Old  and  New  Testament)  Is  meant  by  "the  woman"  (ch. 
12. 1).  As  to  literal  city,  Akinghus  In  Bengel  says.  Pagan 
Rome  was  the  general  shambles  for  slaying  the  sheep  of 
Jesus.   Fbed.  Seyleb  in  Bengel  calculates  that  Papal 


Rome,  between  A.  d.  1540  and  1580,  slew  more  than  900,000 
Protestants.  Three  reasons  for  the  harlot's  downfall  are 
given :  (1.)  The  worldly  greatness  of  her  merchants,  which 
was  due  to  unholy  traffic  in  spiritual  things.  (2.)  Her  .lor- 
ceries,  or  juggling  tricks,  in  which  the  false  prophet  that 
ministers  to  the  beast  in  its  last  form  shall  exceed  her; 
cf.  "sorcerers"  (ch.21.8;  22. 15),  specially  mentioned  among 
those  doomed  to  the  lake  of  fire.  (3.)  Her  persecution 
of  (Old  Testament)  "prophets"  and  (New  Testament) 
"saints."  ' 

CHAPTER    XIX. 

Ver.  1-21.  The  Church's  Thanksgiving  in  Heaven 
FOR  THE  Judgment  on  the  Harlot.  The  Marriage  of 
THE  Lamb;  the  Supper:  the  Bride's  Preparation: 
John  is  Forbidden  to  Worship  the  Angel  :  The  Lord 
and  His  Hosts  Come  forth  for  War:  the  Beast  and 
the  False  Prophet  Cast  into  the  Lake  of  Fire  :  the 
Kings  and  their  Followers  Slain  by  the  Sword 
out  of  Christ's  Mouth.  1.  As  in  the  case  of  the  open- 
ing of  the  prophecy,  ch.  4.  8;  5.  9,  &c. ;  so  now,  at  one  of 
the  great  closing  events  seen  in  vision,  the  judgment  on 
the  harlot  (described  in  ch.  18.),  there  is  a  song  of  praise  in 
heaven  to  God:  cf.  ch.  7.  10,  &c.,  toward  the  close  of  the 
seals,  and  ch.  11.  15-18,  at  the  close  of  the  trumpets :  ch.  15. 
3,  at  the  saints'  victory  over  the  beast.  And— So  Andre- 
as. But  A,  B,  C,  Vulgate,  Syriac,  and  Coptic  omit,  a  great 
voice— A,  B,  C,  Vulgate,  Coptic,  and  Andreas  read,  "  as  it 
ivere  a  great  voice."  What  a  contrast  to  the  lamentations 
ch.  18. !  Cf.  Jeremiah  51,  48.  The  great  manifestation  of 
God's  power  in  destroying  Babylon  calls  forth  a  great  voice 
of  praise  i/i /leat'en.  people— GVeeA,  "multitude."  Alle- 
Xwia.— Hebrew,  "Praise  ye  Jah,"  or  Jehovah:  here  first 
used  in  Revelation,  whence  Elliott  infers  the  Jews  bear 
a  prominent  part  in  this  thanksgiving.  Jah  is  not  a 
contraction  of  Jehovah,  as  it  sometimes  occurs  jointly 
with  the  latter.  It  means  "  He  who  is :"  whei-eas  Jehovah 
is  "He  who  will  be,  is,  and  was."  It  implies  God  expe- 
rienced as  a  PRESENT  help;  so  that  "Hallelujah,"  says 
Kimchi  in  Bengel,  is  found  first  in  the  Psalms  on  the  de- 
struction of  the  ungodly.  "  Hallelu-Jah"  occurs  four  times 
in  this  passage.  Cf.  Psalm  149.  4-9,  which  is  plainly  par- 
allel, and  indeed  identical  in  many  of  the  phrases,  as 
well  as  the  general  idea.  Israel,  especially,  will  join  in 
the  Hallelujah,  when  "her  warfare  is  accomplished"  and 
her  foe  destroyed,  salvation— Greefc,  "  The  salvation  . . . 
the  glory  .  .  .  the  power."  and  honour- So  Coptic.  But 
A,  B,  C,  and  Syriac  omit,  unto  the  Lord  our  God — So 
Andreas.  But  A,  B,  C,  and  Coptic  ve&d,  "(Is)of  our  God," 
i.  e.,  belongs  to  Him.  2.  ivhich  did  corrupt  the  earth— 
Greek,  "used  to  corrupt"  continually.  "Instead  of  op- 
posing and  lessening,  she  promoted  the  sinful  life  and 
decay  of  the  world  by  her  own  earthliness,  allowing  the 
salt  to  lose  its  savour."  [Auberlen.]  avenged — Greek, 
"exacted  in  retribution."  A  particular  application  of  the 
principle  (Genesis  9.  5).  blood  of  his  servants— literally 
shed  by  the  Old  Testament  adulterous  Church,  and  by 
the  New  Testament  apostate  Church;  also  virtually, 
though  not  literally,  by  all  who,  though  called  Christians, 
hate  their  brother,  or  love  not  the  brethren  of  Christ,  but 
shrink  from  the  reproach  of  the  cross,  and  show  unkind- 
ness  towards  those  who  bear  it.  3.  agiiin— Greek,  "a 
second  time."  rose  up— Greefc,  "goeth  up."  for  ever  and 
e-ver— Greek,  "  to  the  ages  of  the  ages."  4.  beasts — rather, 
"living  creatures."  sat — Greek,  "sitteth."  5.  out  of— 
Greek,  "out  from  the  throne"  in  A,  B,  C.  Praise  our 
God— Cf.  the  solemn  act  of  praise  performed  by  the  Le- 
vites  1  Chronicles  16.  36;  23.  5,  especially  when  the  house 
of  God  was  filled  with  the  Divine  glory  (2  Chronicles  5, 
13).  botli— Omitted  in  A,  B.  C,  Vtdgate,  Coptic,  and  Syriac. 
Ti-anslate  as  Greek,  "the  small  and  the  great."  6.  many 
^vaters— Contrast  the  "  many  waters"  on  which  the  whore 
sitteth  (ch.  17. 1).  This  verse  is  the  liearty  response  to  the 
stirring  call  "Alleluia!  Praise  our  God,"  <fec.  (v.  4,  5), 
tlie  liord  God  omnipotent — Greek,  "the  Omnipotent." 
relgnetli— Zi7.,  reigned:  hence  reignet/i  once  for  all.  His 
reign  Is  a  fact  already  established.  Babylon,  the  harlot, 
was  one  great  hindrance  to  His  reign  being  recognized. 

595 


The  Marriage  of  the  Lamb. 


EEVELATION  XIX. 


The  Angel  not  to  be  Worshipped 


Her  overthrow  now  clears  the  way  foi  His  advent  to 
reign;  therefore,  not  merely  Rome,  but  the  whole  of 
Christendom  in  so  far  as  it  is  carnal  and  compromised 
Christ  for  the  world,  is  comprehended  in  the  term  "har- 
lot." The  beast  hardly  arises  wlien  he  at  once  "goeth 
into  perdition :"  so  that  Christ  is  prophetically  consid- 
ered as  already  reigning,  so  soon  does  His  advent  follow 
the  Judgment  on  the  harlot.  7.  glad  .  .  .  rejoice— Greek, 
"rejoice  ,  .  .  exult."  give— So  B  and  Andreas.  But 
A  reads,  "  we  will  give."  glory— Greek,  "  the  glory."  the 
marriage  of  tlie  Iiamb  is  come— The  full  and  final  con- 
summation is  at  ch.  21.  2-9,  &c.  Previously  there  must  be 
the  overthrow  of  the  beast,  &c.,  at  the  Lord's  coming, 
the  binding  of  Satan,  the  millennial  reign,  the  loosing  of 
Satan,  and  his  last  overthrow,  and  the  general  judgment. 
The  elect-Church,  the  heavenly  Bride,  soon  after  the  de- 
struction of  the  harlot,  is  transfigured  at  the  Lord's 
coming,  and  joins  with  Him  in  His  triumph  over  the 
beast.  On  the  emblem  of  the  heavenly  Bridegroom  and 
Bride,  cf.  Matthew  22.  2;  25.  6, 10;  2  Corinthians  11.  2.  Per- 
fect union  with  Him  personally,  and  participation  in 
His  holiness,  joy,  glory,  and  kingdom,  are  included  in 
this  symbol  of  "marriage;"  cf.  Song  of  Solomon  every- 
where. Besides  the  heavenly  Bride,  the  transfigured, 
translated,  and  risen  Church,  reigning  over  the  earth 
with  Christ,  there  is  also  the  earthly  bride,  Israel,  in  the 
flesh,  never  yet  divorced,  though  for  a  time  separated, 
from  her  Divine  husband,  wkp  shall  then  be  reunited  to 
tlie  Lord,  and  be  the  mother  Church  of  the  millennial 
earth,  Christianized  through  her.  Note,  we  ought,  as 
Scripture  does,  restrict  the  language  drawn  from  mar- 
riage-love to  the  Bride,  the  Church  as  a  whole,  not  use  it 
as  individuals  in  our  relation  to  Christ,  which  Rome  does 
in  the  case  of  her  nuns.  Individually,  believers  are  effect- 
naWy-called  guests;  collectively,  they  constitute  the  bride. 
The  harlot  divides  her  affections  among  many  lovers: 
the  bride  gives  hers  exclusively  to  Christ.  8.  granted^ 
Tliough  in  one  sense  she  "made  herself  ready,"  having  by 
the  Spirit's  work  in  her  put  on  "  the  wedding  garment," 
yet  in  the  fullest  sense  it  is  not  she,  but  her  Lord,  who 
malies  her  ready  by  "granting  to  her  that  she  be  arrayed 
in  fine  linen."  It  is  He  who,  by  giving  Himself  for  her, 
presents  her  to  Himself  a  glorious  Church,  not  having  spot,  but 
holy  and  without  blemish.  It  is  He  also  who  sanctifies  her, 
naturally  vile  and  witliout  beauty,  tvith  the  washing  of 
water  by  the  word,  and  puts  His  own  comeliness  on  her,  which 
tlius  becomes  hers,  clean  and  -wliite— So  Andreas. 
But  A,  B  transpose.  Translate,  "Bright  and  pure;"  at 
once  brilliantly  splendid  and  spotless  as  is  the  bride  her- 
self. I'lgliteousness — Greek,  "  righteousnesses :"  distribu- 
tively  used.  Each  saint  must  have  this  righteousness: 
not  merely  be  justified,  as  if  the  righteousness  belonged 
to  the  Church  in  the  aggregate ;  the  saints  together  have 
righteousnesses;  viz..  He  is  accounted  as  "tlie  Lord  our 
righteousness"  to  each  saint  on  his  believing,  their  robes 
being  made  white  in  the  blood  of  the  Lamb,  Tlie  righteous- 
ness of  the  saint  is  not,  as  Alford  erroneously  states,  in- 
herent, but  is  imputed:  if  it  were  otherwise,  Christ  would 
be  merely  enabling  the  sinner  to  justify  himself.  Ro- 
mans 5. 18  is  decisive  on  this.  Cf.  Article  XI.,  Church  of 
England.  The  justification  already  given  to  the  saints  in 
title  and  unseen  possession,  is  now  given  tliem  in  mani- 
festation :  they  openly  walk  with  Christ  in  white.  To  this, 
rather  than  to  their  primary  justification  on  earth,  tlie 
reference  is  here.  Their  justification  before  the  apostate 
world,  which  had  persecuted  them,  contrasts  with  the 
judgment  and  condemnation  of  the  harlot.  "Now  that 
the  harlot  has  fallen,  the  woman  triumphs."  [Auber- 
iiBN.]  Contrast  with  the  pure  fine  linen  (indicating  the 
simplicity  and  purity)  of  the  bride,  the  tawdry  ornamen- 
tation of  the  harlot.  Babylon,  the  apostate  Church,  is  the 
antithesis  to  new  Jerusalem,  the  transfigured  Church  of 
God.  The  woman  (ch.  12.),  the  harlot  (ch.  17.),  the  bride 
(ch.  19.),  are  the  three  leading  aspects  of  the  Church.  9. 
He— God  by  His  angel  saith  unto  me,  called— effectually, 
not  merely  externally.  The  "unto,"  or  "into,"  seems  to 
express  this:  not  merely  invited  to  {Greek  epi),  but  called 
INTO,  so  as  to  be  partakers  of  {Greek  eis),  cf.  1  Corinthians 
596 


1,  9.  marriage-supper— CrJ'eeA,  "the  supper  of  the  mar- 
riage." Typified  by  the  Lord's  Supper,  true— Greek, 
"genuine;"  veritable  sayings  which  shall  surely  be  ful- 
filled, viz.,  all  the  previous  revelations.  10.  at— Greek, 
"before."  John's  intending  to  worship  the  angel  here, 
as  in  ch.  22.  8,  on  having  revealed  to  him  the  glory  of  tlio 
new  Jerusalem,  is  the  involuntary  impulse  of  adoring  joy 
at  so  blessed  a  prospect.  It  forms  a  marked  contrast  to 
the  sori'owful  wonder  with  which  he  had  looked  on  the 
Church  in  her  apostasy  as  the  harlot  (ch.  17.  6).  It  exem- 
plifies the  corrupt  tendencies  of  our  fallen  nature  that 
even  John,  an  apostle,  should  have  all  but  fallen  into 
"voluntary  humility  and  worshipping  of  angels,"  which 
Paul  warns  us  against,  and  of  tliy  bretliren — i.  e.,  a  fel- 
low-servant of  tliy  brethren,  liave  tlie  testinnony  of  Je- 
sws — {Note,  ch.  12. 17.)  tlie  testimony  of— i.  e.,  respecting 
Jesus,  is  tlie  spirit  of  propliecy — is  tlie  result  of  the 
same  spirit  of  prophecy  in  you  as  in  myself.  "We  angels, 
and  you  apostles,  all  alike  have  the  testimony  of  (bear 
testimony  concerning)  Jesus  by  the  operation  of  one  and 
the  same  Spirit,  who  enables  me  to  show  you  these  reve- 
lations, and  enables  you  to  record  them :  wherefore  we 
are  fellow-servants,  not  I  your  lord  to  be  worshipped  by 
you.  Cf.  ch.  22.  9,  "I  am  fellow-servant  of  thee  and  of  thy 
brethren  the  prophets ;"  whence  the  "for  the  testimony," 
&c.,  here,  may  be  explained  as  giving  the  reason  for  his 
adding  "and  (fellow-servant)  of  thy  brethren  that  have 
the  testimony  of  Jesus."  I  mean,  of  the  prophets;  "for  it 
is  of  Jesus  that  thy  brethren,  the  prophets,  testify  by  the 
Spirit  in  them."  A  clear  condemnation  of  Romish  in- 
vocation of  saints,  as  if  they  were  our  superiors  to  be 
adored.  11.  behold  a  white  horse;  and  he  that  sat 
upon  him — Identical  witli  ch.  6.  2.  Here  as  there  he 
comes  forth  "conquering  and  to  conquer."  Compare  the 
ass-colt  on  which  He  rode  into  Jerusalem.  The  horse  was 
used  for  war:  and  here  He  is  going  forth  to  war  witli  the 
beast.  The  ass  is  for  peace.  His  riding  on  it  Into  Jeru- 
salem is  an  earnest  of  His  reign  in  Jerusalem  over  the 
earth,  as  the  Prince  of  peace,  after  all  hostile  powers  have 
been  overthrown.  When  the  security  of  the  world- 
power,  and  the  distress  of  the  people  of  God,  have  reached 
the  highest  point,  the  Lord  Jesus  shall  appear  visibly 
from  heaven  to  put  an  end  to  the  whole  course  of  the 
world,  and  establish  His  kingdom  of  glory.  He  comes  to 
judge  with  vengeance  the  world-power,  and  to  bring  to 
the  Church  redemption,  transfiguration,  and  power  over 
the  world.  Distinguish  between  this  coming  (Matthew  24. 
27, 29,  37,  39;  Greek  par  ousia)  and  the  end, or  final  judgment 
(Matthew  25.31;  I  Corinthians  15.23).  Powerful  natural 
phenomena  shall  accompany  His  advent.  [Atjberlen.] 
13.  Identifying  Him  with  the  Son  of  man  similarly  de- 
scribed, ch.  1. 14.  many  crowrk»— Greek,  "diadems:"  not 
merely  {Greek  stephanoi)  garlands  of  victory,  but  royal 
crowns,  as  King  of  kings.  Christ's  diadem  comprises 
all  the  diadems  of  the  earth  and  of  heavenly  powers 
too.  Contrast  the  Papal  tiara  composed  of  three  dia- 
dems. Cf.  also  the  little  horn  (Antichrist)  that  over- 
comes the  three  horns  or  kingdoms,  Daniel  7.  8,  24  {Qucere, 
the  Papacy  f  or  some  three  kingdoms  that  succeed  the 
Papacy,  which  itself,  as  a  temporal  kingdom,  was  made 
up  at  first  of  three  kingdoms,  the  exarchate  of  Ra- 
venna, the  kingdom  of  the  Lombards,  and  the  state 
of  Rome,  obtained  by  Pope  Zacliary  and  Stephen  II. 
from  Pepin,  the  usurper  of  the  French  dominion).  Also, 
the  seven  crowns  (diadems)  on  the  seven  heads  of  the  dragon 
(ch.  12.  3),  and  ten  diadems  on  the  ten  heads  of  the  beast. 
These  usurpers  claim  the  diadems  which  belong  to  Christ 
alone,  he  had  a  name  ivritten — B  and  Syriac  insert, "  Ho 
had  names  written,  and  a  name  written,"  &c.,  meaning 
that  the  names  of  the  dominion  which  each  diadem  indi- 
cated were  written  on  them  severally.  But  A,  Vulgate, 
Origen,  and  Cyprian  omits  the  words,  as  English  Version. 
name  . .  .  that  no  man  hnetv  but .  .  .  himself— (Judges 
13.18;  1  Corinthians  2.9,11;  1  John  3.2.)  The  same  i3 
said  of  the  "new  name"  of  believers.  In  this,  as  in  all 
other  respects,  the  disciple  is  made  like  his  Lord.  The 
Lord's  own  "new  name"  is  to  be  theirs,  and  to  be  "in 
their  foreheads ;"  whence  we  may  infer  that  His  as  yet 


He  who  Bode  upon  the  White  Horse. 


EEVELATION   XIX.  Tlie  Fowls  Called  to  the  Great  Slaiujhter. 


tmk7iow7i  name  also  is  written  on  His  foreliead;  as  the 
bigh  priest  liad  "Holiness  to  the  Lord"  inscribed  on  tlie 
mitre  on  his  brow.  Jolin  saw  it  as  "written,"  but  knew 
not  its  meaning.  It  is,  tlierefore,  a  name  which  in  all  its 
glorious  signiticancy  can  be  only  understood  when  the 
union  of  His  saints  with  Him,  and  His  and  their  joint 
triumph  and  reign,  shall  be  perfectly  manifested  at 
the  final  consummation.  13.  vesture  dipped  in  blood 
— Isaiah  63.  2  is  alluded  to  here,  and  in  v.  15,  end.  There 
the  blood  is  not  His  own,  but  tliat  of  His  foes.  So 
here  the  blood  on  His  "vesture,"  reminding  us  of  His 
oivti  blood  shed  for  even  the  ungodly  who  trample  on  it, 
is  a  premonition  of  the  shedding  of  their  blood  in  riglit- 
eous  retribution.  He  sheds  the  blood,  not  of  the  godly,  as 
the  liarlot  and  beast  did,  but  of  the  blood-stained  ungodly, 
including  them  both.  Tlie  Word  of  God— who  made  the 
world,  is  He  also  who  under  the  same  character  and  attri- 
butes shall  make  it  anew.  His  title.  Son  of  God,  is  appli- 
cable, in  a  lower  sense,  also  to  His  people  ;  but  "  the  Word 
of  God  "  indicates  His  incommunicable  Godhead,  joined 
to  His  manhood,  which  He  shall  then  manifest  in  glory. 
"  The  Bride  does  not  fear  the  Bridegroom ;  her  love  cast- 
eth  out  fear.  She  welcomes  Him ;  she  cannot  be  happy 
but  at  His  side.  The  Lamb  [i>.  9,  the  aspect  of  Christ  to  His 
people  at  His  coming]  is  the  symbol  of  Christ  in  His  gen- 
tleness. Who  would  be  afraid  of  a  lamb?  Even  a  little 
child,  instead  of  being  scared,  desires  to  caress  it.  There 
is  nothing  to  make  us  afraid  of  God  but  sin,  and  Jesus  is 
the  Lamb  of  God  lliat  taketh  away  the  sin  of  the  world.  What 
a  fearful  contrast  is  the  aspect  whicli  He  will  wear  to- 
wards His  enemies!  Not  as  the  Bridegroom  and  the 
Lamb,  but  as  the  [avenging]  judge  and  warrior  stained  in 
the  blood  of  His  enemies."  14.  tlie  armies  ...  in  I^m^-eu 
— Cf.  "  the  liorse-bridles,"  ch.  li.  20.  The  glorified  saints 
■whom  God  "  will  bring  with"  Christ  at  His  advent;  cf.  ch. 
17. 14,  "they  that  are  with  Him,  called,  chosen,  faithful ;" 
as  also  "His  mighty  angels."  -^vUite  and  clean— Gree/c, 
" pure."  A,  B,  Vulgate,  Syriac, and  Cypeian  omit "  and," 
which  Origen  and  Andreas  retain,  as  English  Version. 
15.  out  of  Ills  moutli .  .  .  sword— (Ch.  1. 16;  2.  12, 16.)  Here 
in  its  avenging  power, 2  Thessalonians 2.  8,  "consume  with 
the  Spirit  a/  His  mow^/i"  (Isaiah  11. 1,  to  which  there  is 
allusion  here);  not  in  its  convicting  and  converting 
efficacy  (Ephesians  6.  17;  Hebrews  4. 12, 13,  where  also  the 
judicial  keenness  of  the  sword-like  word  is  included). 
The  Father  commits  the  judgment  to  the  Son.  lie  sliall 
rule— The  He  is  emphatlcal.  He  and  none  other,  in  con- 
trast to  the  usurpers  who  have  misruled  on  earth.  "Rule," 
iiil.,  "tend  as  a  shepherd;"  but  here  in  a  punitive  sense. 
He  who  would  have  shepherded  them  with  pastoral  rod 
and  with  the  golden  sceptre  of  His  love,  shall  dash  them 
in  pieces,  as  refractory  rebels,  with  "a  rod  of  iron." 
treadetli  .  .  .  wine-press— (Isaiah  63.  3.)  of  tlie  fierce- 
ness and -»vratH— So  Andreas  reads.  But  A,  B,  Vulgate, 
Coptic,  and  Origen  read,  "  of  the  fierceness  (or  boiling  in- 
dignation) of  the  wrath,"  omitting  "and."  AlinigUty— 
The  fierceness  of  Christ's  wrath  against  His  foes  will  be 
executed  with  the  resources  of  omnipotence.  16.  "His 
name  written  on  His  vesture  and  on  His  thigh,"  was 
written  partly  on  the  vesture,  partly  on  the  thigh  itself, 
at  the  part  where  in  an  equestrian  figure  the  robe  drops 
fi-om  the  thigh.  The  thigh  symbolizes  Christ's  humanity 
as  having  come,  after  the  flesh,  from  the  loins  of  David, 
and  now  appearing  as  the  glorified  "Son  of  man."  On 
the  other  hand.  His  incommunicable  Divine  name, 
"which  no  man  knew,"  is  on  His  head  (f.  12).  [Meno- 
CHius.]    King  of  kings;  cf.  ch.  17. 14,  in  contrast  with  v. 

17,  the  beast  being  in  attempted  usurpation  a  king  of 
kings,  the  ten  kings  delivering  their  kingdom  to  him.  17. 
AH— Greek,  "one."  in  tUe  sun— so  as  to  be  conspicuous 
Insiglitof  the  whole  world,  to  all  the  fowls- (Ezekiel 
3y.  17-20.)  and  gather  j'ourselves— A,  B,  Vulgate,  Syriac, 
CV>i^<tc,  and  Andreas  read,  "be  gathered,"  omitting  "and." 
of  the  great  God— A,  B,  Vulgate,  Syriac,  Coptic,  and  An- 
dreas read,  "Tlie  great  supper  (t.  e.,  banquet)  of  God." 

18.  Contrast  with  this  "supper,"  v.  17,  18,  tlie  marriage- 
supper  of  the  Lamb,  v.  9.  captains — Greek,  "captains  of 
thousands,"  i.  e.,  chief  captains.    The  "kings"  are  "the 


ten"  who  "give  their  power  unto  the  beast."  free  and 
hond— specified  in  ch.  13.  16,  as  "  receiving  the  mark  of 
the  beast."  The  repetition  of  flesh  (in  the  Greek  it  is 
plural:  tnasses  of  flesh)  five  times  in  this  verse,  marks  the 
gross  carHaifV^  of  the  followers  of  tlie  beast.  Again,  the 
giving  of  their  flesh  to  the  fowls  to  eat,  is  a  rigliteous  re- 
tribution for  their  not  suttering  the  dead  bodies  of  Christ's 
tvitnesses  to  be  put  in  graves.  19.  gatliered  togetlier— at 
Armageddon,  under  the  sixth  vial.  For  "■' their  armies" 
in  B  and  Andreas,  there  is  found  "  His  armies  "  in  A. 
war— So  Andreas.  But  A,  B,  read,  "the  war,"  vfe.,  that 
foretold,  ch.  16. 14 ;  17.  4.  30.  and  with  him,  &c.— A  reads, 
"and  those  with  him."  Breads,  "and  he  who  was  with 
him,  the  false  prophet."  miracles— Greefc,  "the  miracles" 
{lit.,  "signs")  recorded  already  (ch.  13.  14)  as  wrought  by 
the  second  beast  before  (lit.,  in  sight  of)  the  first  beast.  Hence 
it  follows  the  second  beast  is  identical  with  the  false  pro- 
phet. Many  expositors  represent  the  first  beast  to  be  the 
secular,  the  second  beast  to  be  the  ecclesiastical  power  of 
Rome ;  and  account  for  tlie  change  of  title  for  the  latter 
from  the  "other  beast"  to  the  "false  prophet,"  is  because 
by  the  judgment  on  the  harlot,  the  ecclesiastical  power 
will  then  retain  nothing  of  its  former  character  save  the 
power  to  deceive.  I  think  it  not  unlikely  that  the  false 
prophet  will  be  the  successor  of  the  spiritual  pretensions 
of  the  Papacy;  whilst  the  beast  in  its  last  form  as  the 
fully-revealed  Antichrist  will  be  the  secular  representa- 
tive and  embodiment  of  the  fourth  world-kingdom,  Rome, 
in  its  last  form  of  intensified  opposition  to  God.  Cf.  with 
this  prophecy,  Ezekiel  38.  39;  Daniel  2.  34,  35,  44;  11.  44,  45; 
12. 1 ;  Joel  3. 9-17 ;  Zechariah  12. ;  13. ;  14.  Daniel  (7.  8)  makes 
no  mention  of  the  second  beast,  or  false  pi'ophet,  but 
mentions  that  "the  little  horn"  has  "the  eyes  of  a  man," 
i.  e.,  cunning  and  intellectual  culture  ;  this  is  not  a  feature 
of  the  flrst  beast  in  ch.  13.,  but  is  expressed  by  the  Apo- 
calyptic "  false  prophet,"  the  embodiment  of  man's  un- 
sanctified  knowledge,  and  the  subtlety  of  the  old  serpent. 
The  first  beast  is  a  political  power;  tlie  second  is  a  spirit- 
ual power— the  power  of  ideas.  But  both  are  beasts,  the 
worldly  Antichristian  wisdom  serving  the  worldly  Anti- 
christian  power.  The  dragon  is  both  lion  and  serpent. 
As  the  flrst  law  in  God's  moral  government  is  that  "judg- 
ment should  begin  at  the  house  of  God,"  and  be  executed 
on  the  harlot,  the  faithless  Church,  by  the  world-power 
with  which  slie  had  committed  spiritual  adultery,  so  it  is 
a  second  law  that  the  world-power,  after  having  served 
as  God's  instrument  of  punishment,  is  itself  punished. 
As  the  harlot  is  judged  by  the  beast  and  the  ten  kings,  so 
these  are  destroyed  by  the  Loi'd  Himself  coming  in  per- 
son. So  Zephaniali  ch.  1.  compared  with  ch.  2.  And  Jere- 
miah, after  denouncing  Jerusalem's  judgment  by  Baby- 
lon, ends  with  denouncing  Babylon's  own  doom.  Between 
the  judgment  on  the  harlot,  and  the  Lord's  destruction  of 
the  beast,  &c.,  will  intervene  that  season  in  which  earthly- 
mindedness  M'ill  reach  its  culmination,  and  Antichris- 
tianity  triumph  for  its  short  three  and  a  half  days  during 
which  the  two  witnesses  lie  dead.  Then  shall  the  Church 
be  ripe  for  her  glorification,  the  Antichristian  world  for 
destruction.  The  world  at  the  highest  development  of  its 
material  and  spiritual  power,  is  but  a  decorated  carcass 
round  which  the  eagles  gather.  It  is  characteristic,  that 
Antichristand  his  kings,  in  their  blindness,  imagine  that 
they  can  wage  war  against  the  King  of  heaven  with 
earthly  hosts;  herein  is  shown  the  extreme  folly  of  Baby- 
lonian confusion.  The  Lord's  mere  appearance,  without 
any  actual  encounter,  shows  xVntichrist  his  nothingness; 
cf.  the  efl'ect  of  Jesus'  appearance  even  in^His  humilia- 
tion, John  18.  6.  [AUBERLEN.]  had  received— rather  as 
Greek,  "  received,"  once  for  all.  tlieiu  that  worshipped-^ 
lU.,  "them  worshipping;"  not  an  act  once  for  all  done,  as 
the  "  received  "  implies,  but  those  in  the  habit  of  "  wor- 
shipping." Tlicse  I>oth  -were  cast  .  .  .  into  a  lake  — 
Greek,  "...  the  lake  oi  fire,"  Gehenna.  Satan  is  subse- 
quently cast  into  it,  at  the  close  of  the  outbreak  which 
succeeds  the  millennium  (ch.  20.  10).  Then  Death  and 
Hell,  as  well  those  not  found  at  the  general  judgment 
"  written  in  the  book  of  life ;"  this  constitutes  "  the  second 
death."    alive— a  living  death;  not  mere  annihilation. 


Satan  Bound  for  a  Thousand  Years, 


EEVELATION  XX. 


and  Cast  into  the  Bottomleta  Pit. 


"  Their  worm  dieth  not,  their  Are  is  not  quenched."  31. 
tlie  remnant— Greeft,  "the  rest,"  i.e.,  "the  kings  and 
their  armies  "  (v.  19)  classed  together  in  one  indiscrimi- 
nate mass.  A  solemn  confirmation  of  the  warning  in 
Psalm  2. 10. 

CHAPTER   XX. 

Ver.  1-15.    Satan  Bound,  and  the  First-kisen  Saints 
Reign   with  Chbist,    a    Thousand    Yeaks;    Satan 
Loosed  Gathers  the  Nations,  Gog  and  Magog,  round 
THE  Camp  of  the  Saints,  and  is  finally  Consigned 
to  the  Lake  of  Fire;  The  General  Resurrection 
AND  Last  Judgment,    l.  The  destruction  of  his  repre- 
sentatives, the  beast  and  the  false  prophet,  to  whom  he 
had  given  his  power,  throne,  and  authority,  is  followed  by 
the  binding  of  Satan  himself  for  a  thousand  years,    the 
Icey  of  the  bottomless  pit— now  transferred  from  Satan's 
hands,  who  had  heretofore  been  permitted  by  God  to  use 
it  in  letting  loose  plagues  on  the  earth  ;  he  is  now  to  be 
made  to  feel  himself  the  torment  whicli  he  had  inflicted 
on  men ,  but  his  full  torment  is  not  until  he  is  cast  into 
"the  lake  of  fire''  {v.  10).    a.  the  old— ancient  serpent  (ch. 
12. 9).    thousand  years— As  seven  mystically  implies  uni- 
versality, so  a  thousand  \mT^\\es perfection,  whether  in  good 
or  evil.    [Aquinas  07i  ch.  11.]    Thousand  symbolizes  that 
the  world  Is  perfectly  leavened  and  pervaded  by  the  Di- 
vine; since  thousand  is  ten,  the  number  of  the  world, 
raised  to  the  third  power,  three  being  the  number  of  God. 
[AUBERLEN.]     It  may  denote  literally  also   a  thousand 
years.    3.  shut  him— A,  B,  Vidgate,  Syriac,  and  Andreas 
omit  "him."    set  a  seal  upon  him — Greek,  "oyer  him," 
i.  e.,  sealed  up  the  door  of  the  abyss  over  his  head.    A 
surer  seal  to  keep  him  from  getting  out  than  his  seal  over 
Jesus  in  the  tomb  of  Joseph,   which  was  burst  on  the 
resurrection'  morn.     Satan's  binding  at  this  juncture  is 
not  arbitrary,  but  is  the  necessary  consequence  of  the 
events  (ch.  19.  20);  just  as  Satan's  being  cast  out  of  heaven, 
where  he  had  previously  been  the  accuser  of  the  brethren, 
was   the   legifmate  judgment   which   passed    on   him 
through  the  death,  resurrection,  and  ascension  of  Christ 
(ch.  12.  7-10)      Satan   imagined    that  he  had   overcome 
Christ  on  Golgotha,  and  that  his  power  was  secure  for 
ever,  but  the  Lord  in  death  overcame  him,  and  by  His  as- 
cension as  our  righteous  Advocate  cast  out  Satan  the  ac- 
cuser from  heaven.     Time  was  given  him  on  earth  to 
make  tlie  beast  and  harlot  powerful,  and  then  to  concen- 
trate all  his  power  in  Antichrist.     The   Antichristian 
kingdom,  his    last    efibrt,  being    utterly  destroyed    by 
Christ's  mere  appearing,  his  power  on  earth  is  at  an  end. 
He  had  thought  to  destroy  God's  people  on  earth  by  Anti- 
christian persecutions  (just  as  he  had  thought  previously 
to  destroy  Christ) ;  but  the  Church  is  not  destroyed  from 
the  earth,  but  is  raised  to  rule  over  it,  and  Satan  himself 
is  shut  up  for  a  thousand  years  in  the  "abyss''  {Greek  for 
"  bottomless  pit"),  the  preparatory  prison  to  the  "  lake  of 
fire,"  his  final  doom.    As  before  he  ceased  by  Christ's  as- 
cension to  be  an  accuser  in  heaven,  so  during  the  millen- 
nium he  ceases  to  be  the  seducer  and  the  persecutor  on 
earth.    As  long  as  the  devil  rules  in  the  darkness  of  the 
world,  we  live  in  an  atmosphere  impregnated  with  deadly 
elements.    A  mighty  purification  of  the  air  will  be  ef- 
fected by  Christ's  coming.    Though  sin  will  not  be  abso- 
lutely abolished— for  men  will  still  be  in  the  flesh  [Isaiah 
65. 20]— sin  will  no  longer  be  a  universal  power,  for  the 
flesh  is  not  any  longer  seduced  by  Satan.    He  will  not  be, 
as  now,  "the  god  and  prince  of  the  world"— nor  will  the 
world  "  lie  in  the  wicked  one" — the  flesh  will  become  ever 
more  isolated  and  be  overcome.  Christ  will  reign  with  His 
transfigured  saints  over  men  in  the  flesh.    [Auberlen.] 
This  will  be  the  manifestation  of  "the  world  to  come," 
which  has  been  already  set  up  invisibly  in  the  saints, 
amidst  "this  world"  (2  Corinthians  4.4;  Hebrews  2.5;  5. 
5)'.    The  Jewish  Rabbis  thought,  as  the  world  was  created 
in  six  days  and  on  the  seventh  God  rested,  so  there  Avould 
be  six  millenary  periods,  followed  by  a  sabbatical  mil- 
lennium.   Out  of  seven  years  every  seventh  is  the  year 
of  remission,  so  out  of  the  seven  thousand  years  of  the 
world  the  seventh  millenary  shall  be  the  millenary  of  re- 
698 


mission.  A  tradition  in  the  house  of  Ellas,  A.  d.  200,  states 
that  the  world  is  to  endure  6000  years ;  2000  before  the  law, 
2000  under  the  law,  and  2000  under  Messiah.    Cf.  Note  and 
Margin,  Hebrews  4, 9 ;  ch.  14. 13.  Papias,  Justin  Martyr, 
iRENiEUS,  and  Cyprian,  among  the  earliest  Fathers,  all 
held  the  doctrine  of  a  millennial  kingdom  on  earth ;  not 
till  millennial  views  degenerated  into  gross  carnalism 
was  this  doctrine  abandoned,    that  he  should  deceive- 
So  A.    But  B  reads,  "that  he  deceive"  (Greek  plana,  for 
planeesee).    and— So  Coptic  and  Andreas.    But  A,  B,  and 
Vulgate  omit  "  and,"    4,  5.  they  sat — the  twelve  apostles, 
and  the  saints  in  general,    judgment  was  given  nnto 
tliem  — {Note,  Daniel  7.22.)    The  office  of  Judging  was 
given  to  them.    Though  in  one  sense  having  to  stand  be- 
fore the  judgment-seat  of  Christ,  yet  in  another  sense  they 
"do  not  come  into  judgment  ( CrreeA;),  but  have  already 
passed  from  death  unto  life."    souls— This  term  is  made 
a  plea  for  denying  the  literality  of  the  first  resurrection, 
as  if  the  resurrection  were  the  spiritual  one  of  the  souls 
of  believers  in  this  life;  the  life  and  reign  being  that  of 
the  soul  raised  in  this  life  from  the  death  of  sin  by  vivify- 
ing faith.    But  "souls"  expresses  their  disembodied  state 
(cf.  ch.  6.9)  as  John  saw  them  at  first;  "and  they  lived" 
implies  their  cabling  to  life  in  the  body  again,  so  as  to  be  vis- 
ible, as  the  phrase,  v.  5,  "this  is  the  first  resurrection," 
proves ;  for  as  surely  as  "  the  rest  of  the  dead  lived  not 
(again)  until,"  &c.,  refers  to  the  bodily  general  resurrec- 
tion, so  must  the  first  resurrection  refer  to  the  body.    This 
also  accoi'ds  with  1  Corinthians  15.23,  "They  that  are 
Christ's  at  His  coming."    Cf.  Psalm  49. 11-15.    From  ch.  6. 
9, 1  infer  that  "souls"  is  here  used  in  the  strict  sense  of 
spirits  disetnbodied  when  first  seen  by  John  ;  though  doubt- 
less "  souls"  is  often  used  in  general  for  persons,  and  even 
for  dead  bodies,    heheaded— ^ji.,  "smitten  with  an  axe;"  a 
Roman  punishment,  though  crucifixion,  casting  to  beasts, 
and  burning,  were  the  more  common  modes  of  execution. 
The  guillotine  in  revolutionary  France,  still  continued  in 
imperial  France,  is  a  revival  of  the  mode  of  capital  pun- 
ishment of  Pagan  imperial  Rome.     Paul  was  beheaded, 
and  no  doubt  shall  share  the  first  resurrection,  in  accord- 
ance with  his  prayer  that  he  "might  attain  unto  the  res- 
urrection from  out  of  the  rest  of  the  dead"  [Greek  ezatias- 
tasis).    The  above  facts  may  account  for  the  specification 
of  this  particular  kind  of  punishment,     for  .  .  .  for— 
Greek,  "for  the  sake  of;"  "  on  account  of;"  "  because  of." 
and  which — Greek,  "and  the  which:"   And  prominent 
among  this  class  (the  beheaded),  such  as  did  not  worship 
the  beast,  &c.  So  ch,  1. 7,  Greek,  "  and  the  which,"  or  "  and 
such  as,"  particularizes  prominently  among  the  general 
class  those  that  follow  in  the  description.    [Tregelles.] 
The  extent  of  the  first  resurrection  is  not  spoken  of  here. 
In  1  Corinthians  15. 23,  51 ;  1  Thessalonians  4. 14  we  find  that 
all  "in  Christ"  shall  share  in  it.    John  himself  was  not 
"  beheaded,"  yet  who  doubts  but  that  he  shall  share  in  the 
first  resurrection  ?  The  martyrs  are  put  first,  because  most 
like  Jesus  in  their  sufferings  and  death,  therefore  nearest 
Him  in  their  life  and  reign ;  for  Christ  indirectly  affirms 
there  are  relative  degrees  and  places  of  honour  in  His 
kingdom,  the  highest  being  for  those  who  drink  his  cup  of 
sufTering.  Next  shall  be  those  who  have  not  bowed  to  the 
world-power,  but  have  looked  to  the  things  unseen  and 
eternal,  neither — "not  yet."  reigned -^vith  Christ— over 
the  earth,    foreheads  .  .  .  hands — Greek,   "forehead  ,  .  . 
hand,"    5.  But— B,  Oopiic,  and  Andreas  read,  "and."    A 
and   Vulgate  omit  it,    again — A,  B,  Vulgate,  Coptic,  and 
Andreas  omit  it.    Lived  is  used  for  lived  again,  as  in  ch. 
2.  8.    John  saw  them  not  only  when  restored  to  life,  but 
Avhen  in  the  act  of  reviving.  [Bengel.]    first  resurrec- 
tion—"the  resurrection  of  the  just."    Earth  is  not  yet 
transfigured,  and  cannot  therefore  be  the  meet  locality 
for  the  transfigured  Church ;  but  from  heaven  the  trans- 
figui-ed  saints  with  Christ  rule  the  earth,  there  being  a 
much   freer  communion  of  the    heavenly  and  earthly 
churches  (a  type  of  whicli  state  may  be  seen  in  the  forty 
days  of  the  risen  Saviodr  during  which  He  appeared  to 
His  disciples),  and  they  know  no  higher  joy  than  to  lead 
their  brethren  on  earth  to  the  same  salvation  and  glory 
as  they  share  themselves.    The  millennial  reign  on  earth 


Those  in  the  First  Resurrection  Blessed. 


REVELATION  XX. 


Satan  Loosed  out  of  hisPrison. 


does  not  rest  on  an  isolated  passage  of  the  Apocalypse, 
but  all  Old  Testament  prophecy  goes  on  the  same  view  (cf. 
Isaiah  4.  3;^.  9;  35.  8).  Jesus,  wliilst  opposing  the  carnal 
views  of  the  kingdom  of  God  prevalent  among  the  Jews 
in  His  day,  does  not  contradict,  but  confirnas,  tlie  Old  Tes- 
tament view  of  a  coming  eartlily,  Jewish  kingdom  of 
glory:  beginning  from  within,  and  spreading  itself  now 
spiritually,  tlie  kingdom  of  God  shall  manifest  itself  out- 
wardly at  Christ's  coming  again.  The  Papacy  is  a  false 
anticipation  of  the  kingdom  during  tlieChurcli-historical 
period.  "Wlien  Christianity  became  a  worldly  power 
under  Constantino,  the  hope  of  the  future  was  weakened 
by  the  joy  over  present  success."  [Bengel,.]  Becoming  a 
harlot,  the  Church  ceased  to  be  a  bride  going  to  meet  lier 
Bridegroom;  thus  millennial  hopes  disappeared.  The 
riglits  wliich  Rome  as  a  harlot  usurped,  shall  be  exercised 
in  holiness  by  the  Bride.  They  are  "kings''  because  they 
are  " priests"  (u.  6;  ch.  1.6;  5.10);  their  priesthood  unto 
God  and  Clirist  (ch.  7. 15)  is  the  ground  of  their  kingship 
in  relation  to  man.  Men  will  be  willing  subjects  of  tlie 
transfigured  priest-kings,  in  the  day  of  the  Lord's  power. 
Their  power  is  that  of  attraction,  winning  the  heart,  and 
not  counteracted  by  devil  or  beast.  Church  and  State 
shall  then  be  coextensive.  Man  created  "  to  liave  domin- 
ion over  earth"  is  to  rejoice  over  his  world  with  unmixed, 
holy  joy.  St.  John  tells  us  that,  instead  of  the  devil,  tlie 
transfigured  Church  of  Christ;  Daniel,  that  instead  of  tlie 
heathen  beast,  the  holy  Israel,  shall  rule  the  world.  [Au- 
BERLEN.]  6.  Blessed— (Cf.  ch.  14.  13;  19.  9.)  on  siicU  tlie 
second  death  Iiath  no  power — even  as  it  has  none  on 
Christ  now  that  He  is  risen,  priests  of  God— Apostate 
Christendom  being  destroyed,  and  the  believing  Church 
translated  at  Christ's  coming,  there  will  remain  Israel 
and  the  heathen  world,  constituting  the  majority  of  men 
tlien  alive,  which,  from  not  having  come  into  close  con- 
tact with  the  Gospel,  have  not  incurred  the  guilt  of  re- 
jecting it.  These  will  be  tlie  subjects  of  a  general  conver- 
sion (ch.  11. 15).  "The  veil"  shall  be  taken  off  Israel  first, 
then  from  off  "all  people."  The  glorious  events  attending 
Christ's  appearing,  the  destruction  of  Antichrist,  the 
transfiguration  of  the  Church,  and  the  binding  of  Satan, 
will  prepare  the  nations  for  embracing  the  Gospel.  As 
individual  regeneration  goes  on  now,  so  there  shall  be  a 
"regeneration"  of  nations  then.  Israel,  as  a  nation,  shall 
be  "  born  at  once— in  one'day."  As  the  Church  began  at 
Christ's  ascension,  so  the  kingdom  shall  begin  at  his  second 
advent.  This  is  the  humiliation  of  the  modern  civilized 
nations,  that  nations  which  they  despise  most,  Jews  and 
uncivilized  barbarians,  the  negro  descendants  of  Ham 
who  from  the  curse  of  Noah  have  been  so  backward,  Kush 
and  Slieba,  shall  supplant  and  surpass  them  as  centres  of 
the  world's  history  (cf.  Deuteronomy  32.  21 ;  Romans  10. 
19;  11.  20,  &c.).  The  Jews  are  our  teachers  even  in  New 
Testament  times.  Since  their  rejection  revelation  has 
been  silent.  The  whole  Bible,  even  the  New  Testament, 
is  written  by  Jews.  If  revelation  is  to  recommence  in  the 
millennial  kingdom,  converted  Israel  must  stand  at  the 
head  of  humanity.  In  a  religious  point  of  view,  Jews  and 
Gentiles  stand  on  an  equal  footing  as  both  alike  needing 
mercy;  but  as  regards  God's  instrumentalities  for  bring- 
ing about  His  kingdom  on  earth,  Israel  is  His  chosen  peo- 
ple for  executing  His  plans.  The  Israelite  priest-kings  on 
earth  are  what  the  transfigured  priest-kings  are  in  heaven. 
There  shall  be  a  blessed  chain  of  giving  and  receiving — 
God,  Christ,  the  transfigured  Bride  the  Church,  Israel,  the 
world  of  nations.  A  new  time  of  revelation  will  begin 
by  the  outpouring  of  the  fulness  of  the  Spirit.  Ezekiel 
(chs.  40.-18.),  himself  son  of  a  priest,  sets  forth  the  priestly 
character  of  Israel;  Daniel  the  statesman,  its  kingly  cha- 
racter; Jeremiah  (33. 17-21),  both  its  priestly  and  kingly 
character.  In  the  Old  Testament  the  whole  Jewish 
national  life  was  religious  only  in  an  external  legal  man- 
ner. The  New  Testament  Church  insists  on  inward  re- 
newal, but  leaves  its  outward  manifestations  free.  But 
in  the  millennial  kingdom,  all  spheres  of  life  shall  be 
truly  Christianized  from  within  outwardly.  The  Mosaic 
ceremonial  law  corresponds  to  Israel's  priestly  office;  the 
p'.vil  law  to  its  kingly  office;  the  Gentile  Church  adopts 


the  moral  law,  and  exercises  the  prophetic  office  by  the 
word  working  inwardly.  But  when  the  royal  and  the 
priestly  office  shall  be  revived,  then— the  principles  of 
the  Epistle  to  the  Hebrews  remaining  the  same— also  the 
ceremonial  and  civil  law  of  Moses  will  develop  its  spirit- 
ual depths  in  the  Divine  worship  (cf.  Matthew  5.  17-19). 
At  present  is  the  time  of  preaching;  but  then  the  time 
of  the  Liturgy  of  converted  souls  forming  "  the  great  con- 
gregation" shall  come.  Then  shall  our  present  defective 
governments  give  place  to  perfect  governments  in  both 
Church  and  State.  Whereas  under  the  Old  Testament 
the  Jews  exclusively,  and  in  the  New  Testament  the  Gen- 
tiles exclusively,  enjoy  the  revelation  of  salvation  (in 
both  cases  humanity  being  divided  and  separated),  in  the 
millennium  both  Jews  and  Gentiles  are  united,  and  the 
whole  organism  of  mankind  under  the  first-born  brother, 
Israel,  walks  in  the  light  of  God,  and  the  full  life  of  hu- 
manity is  at  last  realized.  Scripture  does  not  view  the 
human  race  as  an  aggregate  of  individuals  and  national- 
ities, but  as  an  organic  whole,  laid  down  once  for  all  in 
the  first  pages  of  revelation.  [Genesis  9.  25-27;  10. 1,5,18,25, 
32;  Deuteronomy  32.  8  recognizes  the  fact  that  from  the 
first  the  division  of  the  nations  was  made  with  a  relation 
to  Israel.]  Hence  arises  the  importance  of  the  Old  Testa- 
ment to  the  Church  now  as  ever.  Three  grand  groups  of 
nations,  Hamite's,  Japhetites,  and  Shemites,  correspond 
respectively  to  the  three  fundamental  elements  in  man — 
body,  soul,  and  spirit.  The  flower  of  Shem,  the  represen- 
tative of  spiVi^waZ  life,  is  Israel,  even  as  the  flower  of  Israel 
is  He  in  whom  all  mankind  is  summed  up,  the  second 
Adam  (Genesis  12. 1-3).  Thus  Israel  is  the  mediator  of 
Divine  revelations  for  all  times.  Even  nature  and  the 
animal  world  will  share  in  the  millennial  blessedness. 
As  sin  loses  its  power,  decay  and  death  will  decrease. 
[AtTBERLEN.]  Earthly  and  heavenly  glories  shall  be 
united  in  the  two-fold  election.  Elect  Israel  in  the  flesh 
shall  stand  at  the  head  of  the  earthly,  the  elect  spiritual 
Church,  the  Bride,  in  the  heavenly.  These  twofold  elec- 
tions are  not  merely  for  the  good  of  the  elect  themselves, 
but  for  the  good  of  those  to  whom  they  minister.  The 
heavenly  Church  is  elected  not  merely  to  salvation,  but 
to  rule  in  love,  and  minister  blessings  over  the  whole 
earth,  as  king-priests.  The  glory  of  the  transfigured 
saints  shall  be  felt  by  men  in  the  flesh  with  the  same  con-> 
sciousness  of  blessing  as  on  the  Mount  of  Transfigura-! 
tion  the  three  disciples  experienced  in  witnessing  th» 
glory  of  Jesus,  and  of  Moses  and  Elias,  when  Peter  ex» 
claimed,  "It  is  good  for  us  to  be  here;"  in  2  Peter  1. 
16-18,  the  Transfiguration  is  regarded  as  the  earnest  of 
Christ's  coming  in  glory.  The  privilege  of  "our  high  calt- 
ing  in  Christ"  is  limited  to  the  present  time  of  Satan's 
reign  ;  when  he  is  bound,  there  will  be  no  scope  for  suf- 
fering for,  and  so  afterwards  reigning  with,  Him  (ch.  3.  21  { 
cf.  Note,  1  Corinthians  6. 2).  Moreover,  none  can  be  saved  ia 
the  present  age  and  in  the  pale  of  the  Christian  Church  who 
does  not  also  reign  with  Christ  hereafter,  the  necessary 
preliminary  to  which  is  suffering  with  Christ  now.  If  we 
fail  to  lay  hold  of  the  crown,  we  lose  all,  "the  gift  of  grace 
ajs  yveW  &s  the  reward  of  service."  [De  Burgh.]  7.  expired 
— Oreek,  "finished."  8.  Gog  and  Magog— (iVo/e.f,  Eze- 
kiel 38.  and  39.)  Magog  is  a  general  name  for  northern 
nations  of  Japheth's  posterity,  whose  ideal  head  is  Gog 
(Genesis  10.  2).  A  has  but  one  Greek  article  to  "  Gog  and 
Magog,"  whereby  the  two,  viz.,  the  prince  and  the  people, 
are  marked  as  having  the  closest  connection.  B  reads  the 
second  article  before  Magog  wrongly.  Hilleu  (OnomaS' 
ticon)  explains  both  woi'ds  as  signifying  lofty,  elevated.  For 
"  quarters  "  the  Greek  is  "  corners."  to  ^tattle— Greek,  "  to 
//le  war,"  in  A,  B.  But  Andreas  omits  "the."  9,  on  the 
breadth  of  the  earth— so  as  completely  to  overspread  it. 
Perhaps  we  ought  to  translate,  "...  of  the. [holy]  land." 
the  camp  of  the  saints  .  .  .  and  the  beJoved  city — the 
camp  of  the  saints  encircling  the  beloved  ci7^,  Jerusalem 
(Eccleslasticus  24. 11).  Contrast "  hateful "  in  Babylon  (ch. 
18.  2;  Deuteronomy  32.  15,  LXX.).  Ezekiel's  prophecy  of 
Gog  and  Magog  (38.  and  39.)  refers  to  the  attack  made  by 
Antichrist  on  Israel  6e/ore  the  millennium :  ;but  this  at- 
tack is  made  after  the  millennium,  so  that  "  Gog  and  jVte> 

699 


Uie  Devil  Cast  into  the  Lake  of  Fire, 


KEVELATION  XXI. 


The  Last  and  General  Resurrection^ 


gog"  are  mystical  names  representing  the  final  adver- 
saries led  by  Satan  in  person.  Ezekiel's  Gog  and  Magog 
come  from  the  north,  but  those  here  come  "  from  the  four 
corners  of  the  earth."  Gog  is  by  some  connected  with  a 
Hebrew  root,  "  covered."  from  God— So  B,  Vulgate,  Syriac, 
Coptic,  and  Andbeas.  But  A  omits  tlie  words.  Even 
during  the  millennium  there  is  a  separation  between 
heaven  and  earth,  transfigured  humanity  and  humanity 
in  the  flesh.  Hence  it  is  possible  that  an  apostasy  should 
take  place  at  its  close.  In  the  judgment  on  this  apostasy 
the  world  of  nature  is  destroyed  and  renewed,  as  the 
world  of  history  was  before  the  millennial  kingdom  ;  it 
is  only  then  that  the  new  heaven  and  new  eartli  are  real- 
ized in  final  perfection.  The  millerinlal  new  heaven 
and  earth  are  but  a  foretaste  of  this  everlasting  state 
when  tlie  upper  and  lower  congregations  shall  be  no 
longer  separate,  though  connected  as  in  the  millennium, 
and  wlien  new  Jerusalem  shall  descend  from  God  out  of 
heaven.  Tlie  inherited  sinfulness  of  our  nature  shall  be 
the  only  influence  during  the  millennium  to  prevent  the 
power  of  the  transfigured  Church  saving  all  souls.  When 
this  time  of  grace  shall  end,  no  other  shall  succeed.  For 
what  can  move  him  in  whom  the  visible  glory  of  the 
Churcli,  whilst  the  influence  of  evil  is  restrained,  evokes 
no  longing  for  communion  with  the  Churcli 's  King?  As 
the  history  of  the  world  of  nations  ended  with  the  mani- 
festation of  the  Church  in  visible  glory,  so  that  of  man- 
kind in  general  shall  end  with  the  great  separation  of 
the  just  from  the  wicked  (v.  12).  [Auberlen.]  10.  that 
deceived— Gree/c,  "  that  deceiveth,"  <fcc.  lalte  of  fire— his 
final  doom:  as  "the  bottomless  pit"  (v.  l)was  his  tem- 
porary prison,  -wliere- So  Coptic.  But  A,  B,  Vulgate,  and 
Syriac  read,  "where  also."  tlie  Ijeast  and  the  false 
prophet  are— (Ch.  19.  20.)  for  ever  and  ever— Gr?-eeA;,  "  to 
the  ages  of  the  ages."  day  and  night- figurative  for 
without  intermission  (ch.  22.  5),  such  as  now  is  caused  by 
night  interposing  between  day  and  day.  The  same  phrase 
is  used  of  the  external  state  of  the  blessed  (ch.  4.  8).  As  the 
bliss  of  tliese  is  eternal,  so  the  woe  of  Satan  and  the  lost 
must  be.  As  tlie  beast  and  the  false  prophet  led  the  for- 
mer conspiracy  against  Christ  and  His  people,  so  Satan 
In  person  lieads  the  last  conspiracy.  Satan  shall  be  per- 
mitted to  enter  this  Paradise  regained,  to  show  the  perfect 
security  of  believers,  unlike  the  first  Adam  whom  •Satan 
succeeded  in  robbing  of  Paradise ;  and  shall,  like  Pharaoh 
at  the  lied  Sea,  receive  in  this  last  attempt  his  final  doom. 
11.  great— in  contrast  to  tlie  "thrones,"  v.  4.  -^vhite- the 
emblem  of  purity  and  justice.  Him  that  sat  on  it— The 
Father.  [Alfokd.]  Rather,  the  Son,  to  whom  "the 
Father  hath  committed  all  judgment."  God  in  Christ, 
i.  e.,  the  Father  represented  by  the  Son,  is  He  before  whose 
judgment-seat  we  must  all  stand.  Tlie  Son's  mediatorial 
reign  is  with  a  view  to  prepare  the  kingdom  for  the 
Father's  acceptance,  which  liaving  done  He  shall  give  it 
up  to  the  Father,  "that  God  may  be  all  in  all,"  coming 
into  direct  communion  with  His  creatures,  without  in- 
tervention of  a  Mediator,  for  the  first  time  since  the  fall. 
Heretofore  Christ's  Prophetical  mediation  had  been  prom- 
inent in  His  earthly  ministry.  His  Priestly  mediation  is 
prominent  now  in  heaven  between  His  first  and  second 
advents,  and  His  Kingly  shall  be  so  during  the  millen- 
nium and  at  the  general  judgment,  earth  and  heaven 
fled  a-»vay — The  final  confiagration,  tlierefore,  precedes 
the  general  judgment.  This  is  followed  by  the  new 
heaven  and  earth  (ch.  21).  1!J.  the  dead — "the  rest  of  the 
dead  "  who  did  not  share  the  first  resurrection,  and  those 
who  died  during  the  millennium,  small  and  great— B 
has  "  the  small  and  the  great."  A,  Vulgate,  Syriac,  and  An- 
dreas have  "  the  great  and  the  small."  The  wicked  who 
had  died  from  the  time  of  Adam  to  Christ's  second  ad- 
vent, and  all  the  righteous  and  wicked  who  had  died 
during  and  after  the  millennium,  shall  then  have  their 
eternal  portion  assigned  to  them.  The  godly  who  were 
transfigured  and  reigned  with  Christ  during  it,  shall  also 
De  present,  not  indeed  to  have  their  portion  assigned  as 
If  for  the  first  time  (for  that  shall  have  been  fixed  long 
before,  John  5.  24),  but  to  have  it  confirmed  for  ever,  and 
U'at  God's  righteousness  may  be  vindicated  in  the  case 
600 


of  both  the  saved  and  the  lost,  in  the  presence  of  an  as- 
sembled universe.    Cf.  "  We  must  all  appear,"  &c.,  Ro- 
mans 14. 10;  2  Corinthians  5. 10.    The  saints  having  been 
first  pronounced  just  themselves  by  Cliris^ut  of  "the 
book  of  life,"  shall  sit  as  assessors  of  the  Judge.    Cf.  Mat- 
thew 25.  31,  32,  40,  "these  my  brethren."     God's  omnis- 
cience will  not  allow  the  most  insignificant  to  escape 
unobserved,  and  His  omnipotence  will  cause  the  might- 
iest to  obey  the  summons.     The  living  are  not  specially 
mentioned :  as  these  all  shall  probably  first  (before  the 
destruction  of  the  ungodly,  v.  9)  be  transfigured,  and 
caught  up  with  the  saints  long  previously  transfigured; 
and  though  present  for  the  confirmation  of  their  justifica- 
tion by  the  Judge,  shall  not  then  first  have  their  eternal 
state  assigned  to  them,  but  shall  sit  as  assessors  with  the 
Judge,    the  books  .  .  .  opened— (Daniel  7. 10.)   The  books 
of  God's  remembrance,  alike  of  the  evil  and  the  good 
(Psalm  56.8;  139.4;   Malachi  3.16):  Conscience  (Romans 
2. 15, 16),  the  word  of  Christ  (John  12. 48),  the  Law  (Galatians 
3. 10),  God's  eternal  counsel  (Psalm  139. 16).   hook  of  life — 
(Ch.  3.  5;  13.  8;  21.  27;  Exodus  32. 32,  33;  Psalm  69.28;  Dan- 
iel 12. 1;  Philippians  4.  3.)    Besides  the  general  book  re- 
cording the  works  of  all,  there  is  a  special  book  for  be- 
lievers in  which  their  names  are  written,  not  for  theii 
works,  but  for  the  work  of  Christ/or,  and  in  them.   There- 
fore it  is  called  "the  Lamb's  book  of  1  fe."    Electing  grace 
has  singled  them  out  from  the  general  mass,    according 
to  their  -worlcs- We  are  justified  by  faitli,  but  judged  ac- 
cording to  (not  by)  our  works.    For  the  general  judgment 
is  primarily  designed  for  the  final  vindication  of  God's 
righteousness  before  the  whole  world,  which  in  this  cheq- 
uered dispensation  of  good  and  evil,  though  really  ruling 
tlie  world,  has  been  for  the  time  less  manifest.    Faith  is 
appreciable  by  God  and  the  believer  alone  (ch.  2.  17).    But 
works  are  appreciable  by  all.    These,  then,  are  made  the 
evidential  test  to  decide  men's  eternal  state,  thus  showing 
that  God's  administration  of  judgment  is  altogether  right- 
eous.   13.  death  and  li.ell—G7-eek,  Hades.    The  essential 
identity  of  the  dj-ing  and  risen  body  is  hereby  shown ;  for 
the  sea  and  grave  give  up  their  dead.   The  body  that  si  nned 
or  served  God  shall,  in  righteous  retribution,  be  the  body 
also  that  shall  suQer  or  be  rewarded.     The  "sea"  may 
have  a  symbolical  [CLUVER/row  Augustine],  besides  the 
literal,  meaning,  as  in  ch.8.  8;  12.12;  13.1;  18.17,19:  so 
"death"  and  "hell"  are  personifications  (cf.  ch.  21.  1). 
But  the  literal  sense  need  hardly  be  departed  from :  all 
the  dilTerent  regions  wherein  the  bodies  and  souls  of 
men  had  been,  gave  them  up.    14.  Death  and  Hades,  as 
personified  representatives  of  the  enemies  of  Christ  and 
His  Cliurch,  are  said  to  be  cast  into  the  lake  of  fire  to  ex- 
press the  truth  that  Christ  and  His  people  shall  never 
more  die,  or  be  in  the  state  of  disembodied  spirits.    This 
is  the  second  death— (ma.),  "  the  lake  of  fire"  is  added  in 
A,  B,  and  Andreas.     English  Veision,  which  omits  the 
clause,  rests  on  inferior  MSS.    In  hell  the  ancient  form  of 
death,  which  was  one  of  the  enemies  destroyed  by  Christ, 
shall  not  continue,  but  a  death  of  a  far  different  kind 
reigns  there,  "everlasting  destruction  from  the  presence 
of  the  Lord:"  an  abiding  testimony  of  the  victory  of 
Christ.    15.  The  blissful  lot  of  the  righteous  is  not  here 
specially  mentioned,  as  their  bliss  had  commenced  before 
the  final  judgment.    Cf.,  however,  Matthew  25.  34,  41,  46. 

CHAPTER    XXI.        \ 

Ver.  1-27.  The  New  Heaven  and  Earth  :  New  Jeru- 
salem OUT  OF  Heaven.  The  remaining  two  chapters 
describe  the  eternal  and  consummated  kingdom  of  God 
and  the  saints  on  the  new  earth.  As  the  world  of  nations 
is  to  be  pervaded  by  Divine  infiuence  in  the  millennium, 
so  the  world  of  nature  shall  be,  notanniliilated.but  trans- 
figured universally  in  the  eternal  state  which  follows  it. 
The  earth  was  cursed  for  man's  sake;  but  is  redeemed  by 
the  second  Adam.  Noiv  is  the  Church  ;  in  the  millennium 
shall  be  the  kingdom ;  and  after  that  shall  be  the  new 
world  wherein  God  shall  be  all  in  all.  The  "day  of  the 
Lord"  and  the  conflagration  of  the  earth  are  in  2  Peter  3. 
spoken  of  as  if  connected  together,  from  which  many 


A  Ntw  Seaven  and  a  New  Earth. 


REVELATION  XXI. 


GocPs  Promise  to  the  Faithful. 


argue  against  a  millennial  interval  between  His  coming 
and  tlie  general  conflagration  of  tlie  old  earth,  prepara- 
tory to  tlie  new;  but  "day"  Is  used  often  of  a  whole 
period  comprising  events  intimately  connected  together, 
as  are  the  Lord's  second  advent,  the  millennium,  and  the 
general  conflagration  and  judgment.  Cf.  Genesis  2.  4  as  to 
the  wide  use  of  "day."  Man's  soul  is  redeemed  by  regen- 
eration through  the  Holy  Spirit  now;  man's  body  shall 
be  redeemed  at  the  resurrection;  man's  dwelling-place. 
His  inheritance,  the  earth,  shall  be  redeemed  perfectly  at 
the  creation  of  the  new  heaven  and  earth,  which  shall 
exceed  in  glory  the  first  Paradise,  as  much  as  the  second 
Adam  exceeds  in  glory  the  first  Adam  before  the  fall,  and 
as  man  regenerated  in  body  and  soul  shall  exceed  man 
as  he  was  at  creation.  1.  the  first  — i.  e.,  the  former. 
passed  a-way — Greek  in  A,  B  is  "were  departed"  (Greek, 
apeelthon,  not  as  in  English  Version,  pareelthe).  -ivas — 
Greek,  "  is,"  which  graphically  sets  the  thing  before  our 
eyes  as  present,  no  more  sea — The  sea  is  the  type  of  per- 
petual unrest.  Hence  our  Lord  rebukes  it  as  an  unruly 
hostile  troubler  of  His  people.  It  symbolized  the  politi- 
cal tumults  out  of  which  "the  beast"  arose,  ch.  13. 1.  As 
the  physical  corresponds  to  the  spiritual  and  moral  world, 
BO  the  absence  of  sea,  after  the  metamorphosis  of  the  earth 
by  fire,  answers  to  the  unruflled  state  of  solid  peace  which 
Shall  then  prevail.  The  sea,  though  severing  lands  from 
one  another,  is  now,  by  God's  eliciting  of  good  from  evil, 
made  the  medium  of  communication  between  countries 
through  navigation.  Then  man  shall  possess  inherent 
powers  which  shall  make  the  sea  no  longer  necessary,  but 
an  element  which  would  detract  from  a  perfect  state.  A 
"river"  and  "water"  are  spoken  of  in  ch.  22. 1,  2,  prob- 
ably literal  (i.  e.,  with  such  clianges  of  the  natural  proper- 
ties of  water,  as  correspond  analogically  to  man's  own 
transfigured  body),  as  well  as  symbolical.  Tlie  sea  was 
once  the  element  of  the  world's  destruction,  and  is  still 
the  source  of  death  to  thousands,  whence  after  the  mil- 
lennium, at  the  general  judgment,  it  is  specially  said, 
"  The  sea  gave  up  the  dead  ...  in  it."  Then  it  shall  cease 
to  destroy,  or  disturb,  being  removed  altogether  on  ac- 
count of  its  past  destructions,  a.  And  I  Jolui— "  Joliu" 
is  omitted  in  A,  B,  Vulgate,  Syriac,  Coptic,  and  Andreas; 
also  the  "I"  in  the  Greek  of  these  authorities  is  not  em- 
phatical.  The  insertion  of  "I  John"  in  the  Greek  would 
somewhat  interfere  with  the  close  connection  wliicli  sub- 
sists between  "the  new  heaven  and  earth,"  v.  1,  and  the 
"  new  Jerusalem"  in  this  verse.  Jerusalem  .  .  .  o«t  of 
heaven — (Ch.  3. 12;  Galatians  4.26,  "Jerusalem  which  is 
above ;"  Hebrews  11. 10;  12.  22;  13. 14.)  The  descent  of  the 
new  Jerusalem  0M<  o/  heaven  is  plainly  distinct  from  tlie 
earthly  Jerusalem  in  which  Israel  in  the  flesh  shall  dwell 
during  the  millennium,  and  follows  on  the  creation  of 
the  new  heaven  and  earth.  John  in  his  Gospel  always 
writes  [Greek]  Hierosolmna  of  the  old  city;  in  the  Apoca- 
lypse always  Hierousaleem  of  the  heavenly  city  (ch.  3. 12). 
Hierouscdeem  is  a  Hebrew  name,  the  original  and  holy 
appellation.  Hierosoluma  is  the  common  Greek  term, 
nsed  in  a  political  sense.  St.  Paul  observes  the  same  dis- 
tinction when  refuting  Judaism  (Galatians  4.  26;  cf.  1.  17, 
18;  2. 1;  Hebrews  12.  22),  though  not  so  in  the  Epistles  to 
Romans  and  Corinthians.  [Bengel.]  bride— made  up  of 
the  blessed  citizens  of  "  the  holy  city."  There  is  no  longer 
merely  a  Paradise  as  in  Eden  (though  there  is  that  also, 
ch.  2.  7),  no  longer  a  mere  garden,  but  now  the  city  of  God 
on  earth,  costlier,  statelier,  and  more  glorious,  but  at  the 
same  time  the  result  of  labour  and  pains  such  as  had  not 
to  be  expended  by  man  in  dressing  tlie  primitive  garden 
of  Eden.  "The  lively  stones"  were  severally  in  time 
laboriously  chiselled  into  shape,  after  the  pattern  of 
'theCliief  corner-stone,"  to  prepare  them  for  tlie  place 
which  they  shall  everlastingly  fill  in  the  heavenly  Jeru- 
salem. 3.  out  of  heaven — So  Andreas.  But  A  and 
Vulgate  read,  "out  of  the  throne."  the  tabei-nacle— Al- 
luding to  the  tabernacle  of  God  in  the  wilderness  (where- 
in many  signs  of  His  presence  were  given) :  of  which  this 
Is  the  antitype,  having  previously  been  in  heaven :  ch.  11. 
19;  1.5.  5,  "the  temple  of  the  tabernacle  of  the  testimony 
lu  heaven ;"  also  13.  6.    Cf.  the  contrast  in  Hebrews  9.  23, 


14,  betw«en  "the  patterns"  and  "the  heavenly  things 
themselves,"  between  "  the  figures"  and  "  the  true."  The 
earnest  of  the  true  and  heavenly  tabernacle  was  aflbrded 
in  the  Jerusalem  temple  described  by  Ezekiel  40.,  &c., 
as  about  to  be,  viz.,  during  the  millennium,  dwell  with 
them— ;t7.,  "  ta6e>-nac?e  With  them ;"  the  same  Greek  VfOx6i 
as  is  used  of  the  Divine  Son  "tabernacling  among  us." 
Then  He  was  in  the  weakness  of  the  flesh:  but  at  the 
new  creation  of  heaven  and  earth  He  shall  tabernacle 
among  us  in  the  glory  of  His  manifested  Godhead  (ch.  22. 
4).  they— in  Greek  emphatical,  "tfiey"  (in  particular). 
his  people— Grce^-,  " His  peoples :"  "the  nations  of  the 
saved"  being  all  peculiarly  His,  as  Israel  was  designed 
to  be.  So  A  reads.  But  B,  Vulgate,  Syriac,  and  Coptic 
read,  "His  people:"  singular.  God  himself.  .  .  with 
them— realizing  fully  His  name  Imraanuel.  4.  all  tears 
—Greek,  "every  tear."  no  more  deatU— Greek,  "death 
shall  be  no  more."  Therefore  it  is  not  the  millennium, 
for  in  the  latter  there  is  death  (Isaiah  65.  20;  1  Corinthians 
15. 26, 54,  "  the  last  enemy  , . .  destroyed  is  death,"  ch.  20. 14, 
after  the  millennium),  sorroiv — Greek,  "mourning." 
passed  away— Greek,  "departed,"  as  in  v.  1.  5.  sat— 
Greek,  "  sitteth."  all  things  new— not  recent,  but  changed 
from  the  old  (Greek,  kaina,  not  nea).  An  earnest  of  this 
regeneration  and  transfiguration  of  nature  is  given 
already  in  the  regenerate  soul,  unto  me— So  Coptic  and 
Andreas.  'Bwt  A., '&,  Vulgate,  SiUd.  Syriac  oraii.  true  and 
faithful— So  Andreas.  But  A,  B,  Vidgate,  Syriac,  and 
Cbp^t'c  transpose,  "faitliful  and  true"  (lit.,  genuine).  6.  It 
is  done— The  same  Greek  as  in  ch.  16. 17.  "It  is  come  to 
pass."  So  Vulgate  reads  with  English  Version.  But  A 
reads,  "They  (these  words,  v.  5)  are  come  to  pass."  All  is 
as  sure  as  if  it  actually  had  been  fulfilled,  for  it  rests  on 
the  word  of  the  unchanging  God.  When  the  consumma- 
tion shall  be,  God  shall  rejoice  over  the  work  of  His  own 
hands,  as  at  the  completion  of  the  first  creation  God  saw 
everything  that  He  had  made,  and  behold  it  was  very  good. 
Alplia  .  .  .  Oaiega— Greek  in  A,  B,  "the  Alpha  .  .  .  the 
Omega"  (ch.  1.  18).  give  unto  .  .  .  athirst  .  .  .  -water  of 
life-(Ch.  22.  17;  Isaiah  12.  3;  55.  1;  John  4.  13,  14;  7.37, 
38.)  This  is  added  lest  any  should  despair  of  attaining 
to  this  exceeding  weight  of  glory.  lu  our  present  state 
we  may  drink  of  the  stream,  then  we  shall  drink  at  the 
Fountain,  freely— G?-ee/;,  "gratuitously :"  the  same  Greek 
as  is  translated,  "  (They  hated  me)  without  a  cause,"  John 

15.  25.  As  gratuitous  as  was  man's  hatred  of  God,  so  gratui- 
tous is  God's  love  to  man  :  there  was  every  cause  in  Christ 
why  man  should  love  Him,  yet  man  hated  Him;  there 
was  every  cause  in  man  why  (humanly  speaking)  God 
should  have  hated  man,  yet  God  loved  man  :  the  very  re- 
verse of  what  might  be  expected  took  place  in  both  cases. 
Even  in  heaven  our  drinking  at  tlie  Fountain  sliall  be 
God's  gratuiloas  gift.  7.  He  that  overcometh — Another 
aspect  of  the  believer's  life:  a  conflict  with  sin,  Satan, 
and  the  world  is  needed.  Thirsting  for  salvation  is  the 
first  beginning  of,  and  continues  for  ever  (in  tlie  sense  of 
an  appetite  and  relish  for  Divine  joys)  a  characteristic  of 
the  believer.  In  a  difl'erent  sense,  the  believer  "shall 
never  thirst."  inherit  all  tilings— A,  B,  Vulgate  and  Cyp- 
R[AN  read,  "these  things,"  viz.,  tlie  blessings  described  in 
this  whole  passage.  With  "all  things,"  cf.  1  Corinthians 
3.  21-23.  I  will  be  his  Goii— Greek,  "...  to  him  a  God," 
I.e.,  all  that  is  implied  of  blessing  in  the  name  "God." 
he  shall  be  n»y  son—"  He"  is  emphatical :  He  in  particular 
and  in  a  peculiar  sense,  above  olliers:  Greek,  "shall  be  to 
me  a  son,"  in  fullest  realization  of  (he  promise  made  in 
type  to  Solomon,  son  of  David,  and  autitypically  to  the 
Divine  Son  of  David.  8.  the  fearful— C/ree/;,  "the  cow- 
ardly," who  do  not  quit  themselves  like  men  so  as  to  "  over- 
come'' in  the  good  fight;  who  have  tlie  spirit  of  slavish 
"fear,"  not  love,  towards  God;  and  who  through  fear  of 
man  are  not  bold  for  God,  or  "draw  back."  Cf.  v.  27 ;  ch.  22. 
15.  unbcllcving—CrfeA:,  "faithless."  abominable— who 
have  drank  of  the  harlot's  "  cup  of  abominations."  sorcer- 
ers-one of  the  characteristics  of  Antichrist's  time,  all 
llara — Greek,  "  all  the  liars :"  or  else  "  all  who  are  liars :"  cf. 
1  Timothy  4. 1,  2,  where  similarly  lying,  and  dealings  with 
spirits  and  demons,  are  joined  together  as  features  of  *  the 

601 


The  Heavenly  New  Jerusalem, 


KEVELATION  XXL 


with  a  Full  Description  thereof. 


latter  times."    second  deatli— Ch.  20. 14 :  "  everlasting  de- 
struction," 2  Thessalonians  1.  9;  Mark  9.  U,  46, 48,  "  Where 
TiiEiB  worm  dieth  not,  and  the  Are  is  not  quenched."    9. 
The  same  angel  who  had  shown  John  Babylon  the  harlot, 
is  appropriately  employed  to  show  him  in  contrast  new 
Jerusalem,  the  Bride  (ch.  17. 1^).    The  angel  so  employed 
l8  the  one  that  had  the  last  seven  plagues,  to  show  that 
the  ultimate  blessedness  of  the  Church  is  one  end  of  the 
Div'ne  judgments  on  her  foes,    unto  me— A,  B,  and  Vul- 
gatt  omit,    tlie  Lamb's  -tvifc— in  contrast  to  lier  ivho  sat 
on  many  waters  (ch.  17.  1),  i.  e.,  intrigued  with  many  peo- 
ples and  nations  of  the  world,  instead  of  giving  her  un- 
divided affections,  as  the  Bride  doth,  to  the  Lamb.    10. 
The  words  correspond  toch.  17. 3,  to  heighten  the  contrast 
of  the  bride  and   harlot,     mountain— Cf.  Ezekiel  40.  2, 
where  a  similar  vision  is  given  from  a  high  mountain. 
that  great- Omitted  in  A,  B,  Vulgate,  Syriac,  Coptic,  and 
Cyprian.     Translate  then,  "the  holy  city  Jerusalem." 
descending— Even  in  the  millennium  the  earth  will  not 
be  a  suitable  abode  for  transfigured  saints,  who  there- 
fore shall  then  reign  in  heaven  over  the  eartli.    But  after 
the  renewal  of  the  earth  at  the  close  of  the  millennium 
and  judgment,  they  shall  descend  from  heaven  to  dwell 
on  an  earth  assimilated  to  heaven  itself.    "From  God" 
implies  that  "  we  (the  city)  are  God's  workmanship."    11. 
Having  the  glory  of  God— not  mei'ely  the  Shekinah 
cloud,  but  God  Himself  as  her  glory  dwelling  in  the  midst 
of  her.    Cf.  the  type,  the  earthly  Jerusalem  in  the  mil- 
lennium (Zechariah  2.  5;  cf.  i;.  23,  below),    her  light— 
Greek,  "light-giver:"  properly  applied  to  the  heavenly 
luminaries  which  diffuse  light.    Cf.  note,  Philippians  2. 15, 
the  only  other  passage  where  it  occurs.    The  "and"  before 
"her  light"  is  omitted  in  A,  B,  and  Vulgate,    even  llUe— 
Greek,  "as  it  were."    jasper— representing  ivatery  crystal- 
line brightness,    la.  And— A,   B  omit.     Ezekiel  48.  30-35, 
has  a  similar  description,  which  implies  that  the  millen- 
nial Jerusalem  shall  have  its  exact  antitype  in  the  heav- 
enly Jerusalem  which  shall  descend  on  the  flnallj^-re- 
generated  earth,    -wall  great  and  high— setting  forth  the 
security  of  the  Church.    Also,  the  exclusion  of  the  un- 
godly,   t-welvc  angels— guards  of  the  twelve  gates:  an 
additional  emblem  of  perfect  security,  whilst  the  gates 
being  never  shut  (v.  25)  imply  perfect  liberty  and  peace. 
Also,  angels  shall  be  the  brethren  of  the  heavenly  citi- 
zens,  names  of .  .  .  t-ivelve  tribes— The  inscription  of  the 
names  on  the  gates  implies  that  none  but  the  spiritual 
Israel,  God's  elect,  shall  enter  the  heavenly  city.    As  the 
millennium  wherein  literal  Israel  in  the  flesh  shall  be  the 
mother  Church,  is  the  antitype  to  the  Old  Testament 
earthly  theocracy  in  the  Holy  Land,  so  the  heavenly  new 
•lerusalem  is  the  consummation  antitypical  to  the  spirit- 
ual Israel,  the  elect  Church  of  Jews  and  Gentiles  being 
now  gathered  out:  as  the  spiritual  Israel  now  is  an  ad- 
vance upon  the  previous  literal  and  carnal  Israel,  so  the 
heavenly  Jerusalem  shall  be  much  in  advance  of  the  mil- 
lennial Jerusalem.    13.  On  the  north  .  .  .  on.  the  south 
— A,  B,   Vulgate,  Syriac,  and  Coptic  read,  "And  on  the 
north  and  on  the  south.    In  Ezekiel  48.  32,  Joseph,  Benja- 
min, Dan  (for  which  Manasseh  is  substituted  in  ch.  7.  6), 
are  on  the  east.    Reuben,  Judah,  Levi,  are  on  the  north. 
Simeon,  Issachar,  Zebulun,  on    the  south.    Gad,  Asher, 
Naphtali,  on  the  west.    In  Numbers  2.,  Judah,  Issachar, 
Zebulun,  are  on  the  east.    Reuben,  Simeon,  Gad,  on  the 
south.    Ephraim,  Manasseh,  Benjamin,  on  the  wes^    Dan, 
Asher,  Naphtali,  on  the  north.    11.  t\velve  foundations 
—Joshua,  the  type  of  Jesus,  chose  twelve  men  out  of  the 
people,  to  carry  twelve   stones   over   the   Jordan  with 
them,  as  Jesus  chose  twelve  apostles  to  be  the  twelve 
foundations  of  the  heavenly  city,  of  which  He  is  Him- 
self the  Chief  corner-stone.    Peter  is  not  the  only  apos- 
tolic rock  on  whose  preaching  Christ  builds  His  Church. 
Christ  Himself  is  the  true  foundation:  the  twelve  are 
foundations  only  in  regard  to  their  apostolic  testimony 
concerning  Him.    Though  Paul  was  an  apostle  besides 
the  twelve,  yet  the  mystical  number  is  retained,  12  rep- 
resenting the  Church,  viz.,  3,  the  Divine  number,  mul- 
tiplied by  4,  the  world-number,    in  them  the  names, 
&c.— As  architects  often  have  their  name.'j  inscribed  on 
602 


their  great  works,  so  the  names  of  the  apostles  shall  be 
held  in  everlasting   remembrance.     Vulgate  reads,   "in 
them."     But  A,  B,  Syriac,  Coptic,  and    Andreas  read, 
"upon  them."    These  authorities  also  insert  "twelve" 
before  "  names."     15.  had  a  golden  reed— So  Coptic.    But 
A,  B,  Vulgate,  and  Syriac  read,  "  Had  (as)  a  measure,  a  gold- 
en reed."     In  ch.  11.  2  the  non-measuring  of  the  outer 
courts  of  the  temple  implied  its  being  given  up  to  secular 
and  heathen  desecration.    So  here,  on  the  contrary,  the 
city  being  measured  implies  the  entire  consecration  of 
every  part,  all  things  being  brought  up  to  the  most  exact 
standard  of  God's  holy  requirements,  and  also  God's  ac- 
curate guardianship  henceforth  of  even  the  most  minute 
parts  of  His  holy  city  from  all  evil,    tvrelve  thousand 
furlongs— ii<.,  "to  12,000  stadii:"  one  thousand  furlongs 
being  the  space  between  the  several  twelve  gates.    Ben- 
gel  makes  the  length  of  each  side  of  the  city  to  be  12,000 
stadii.    The  stupendous  height,  length,  and  breadth  being 
exactly  alike,  imply  its  faultless  symmetry,  transcend- 
ing in  glory  all  our  most  glowing  conceptions.    17.  hun- 
dred .  .  .  forty  .  .  .  four  cubits— Twelve  times  twelve: 
the  Church-number  squared.    The  wall  is  far  beneath  the 
height  of    the  city,    measure    of  a    man,  that    is,  of 
the  angel  — The  ordinary  measure  used  by  7nen  is  the 
measure  here    used   by  the    angel,  distinct   from    "the 
measure  of  the  sanctuary."    Men  shall  then  be  equal  to 
the  angels.    18.  the  building—"  the  structure"  [Tregel- 
LES],  Greek  endomeesis.    gold,  like  .  .  .  clear  glass— Ideal 
gold,  transparent  as  no  gold  here  is.    [Alford.]    Excel- 
lencies will  be  combined  in  the  heavenly  city  which  now 
seem  incompatible.    19.  And— So  Syriac,  Coptic,  and  An- 
dreas.    But  A,  B,  and  Vulgate  omit.     Cf.  v.  14  with  this 
verse ;  also  Isaiah  54. 11.    all  manner  of  precious  stones 
—Contrast  ch.  18.   12  as  to  the  harlot,  Babylon.    These 
precious  stones  constituted  the  "foundations."    chalce- 
dony—Agate from   Chalcedon:    semi-opaque,  sky-blue, 
with  stripes  of  other  colours.    [Alfoed.]    30.  sardonyx 
— A  gem  having  the  redness  of  the  cornelian,  and  the 
whiteness  of  the  onyx,    sardlus— (iVote,  ch.  4.  3.)    chrys- 
olite-Described by  Pliny  as  transparent  and  of  a  golden 
brightness,  like  our  topaz :  different  from  our  pale  green 
crystallized   chrysolite,     beryl  — of  a   sea-green   colour. 
topaz— Pliny,  37.  32,  makes  it  green  and  transparent, 
like  our  chrysolite,    chrysoprasus— somewhat  pale,  and 
having  the  purple  colour  of  the  amethyst.    [Pliny,  37,  20, 
21.]   jacinth— The  flashing  violet  brightness  in  the  ame- 
t^hyst  is  diluted  in  the  jacinth.    [Pliny,  37.  41.]    31.  every 
several— Gree^-,   "each  one  severally."     33.  no  temple 
.  ,  .  God  .  .  .  the  temple— As   God   now  dwells    in   the 
spiritual  Church,  His  "temple"  {Greek  naos,  shrine;  1  Co- 
rinthians 3.  17;  6. 19),  so  the  Church  when  perfected  shall 
dwell  in  Him  as  her  "temple"  {naos:  the  same  Greek). 
As  the  Church  was  "His  sanctuary,"  so  He  is  to  be  their 
sanctuary.    Means  of  grace  shall  cease  when  the  end  of 
grace  is  come.    Church  ordinances  shall  give  place  to  the 
God  of  ordinances.     Uninterrupted,  immediate,  direct, 
communion  with  Him  and  the  Lamb  (cf.  John  4.  23),  shall 
supersede  intervening  ordinances.    33.  in  it— So  Vulgate. 
But  A,  B,  and  Andreas  read,  "(shine)  on  it,"  or  lit.,  "for 
her."    the  light- GreeA,  "the  lamp"  (Isaiah  60.  19,  20). 
The  direct  light  of  God  and  the  Lamb  shall  make  the 
saints  independent  of  God's  creatures,  the  sun  and  moon, 
for  light.    34.  of  them  Avhlch  are  saved  .  .  .  in— A,  B, 
Vulgate,  Coptic,  and  Andreas  read,  (the  nations  shall 
walk)  "  by  means  of  her  light :"  omitting  "  of  them  which 
are  saved."    Her  brightness  shall  supply  them  with  light. 
the  kings  of  the  earth  — who  once  had  regard  only  to 
their  glory,  having  been  converted,  now  in  the  new  Jeru- 
salem do  bring  theirgloryintoit,  to  lay  itdownat  the  feet 
of  their  God  and  Lord,    and  honour— So  B,  Vulgate,  and 
Syriac.    But  A  omits  the  clause.    35.  not  be  shut  ...  by 
day— therefore  shall  never  be  shut:  for  it  shall  always  be 
day.    Gates  are  usually  shut  by  night:  but  in  it  shall  be 
no  night.    There  shall  be  continual  free  ingress  into  it,  so 
as  that  all  which  is  blessed  and  glorious  may  continually 
be  brought  into  it.    So  in  the  millennial  type.    36.  All 
that  was  truly  glorious  and  excellent  in  the  earth  and 
its  converted  Jiations  shall  be  gathered  into  it;  and  whilst 


The  Biver  of  the  Water  of  Life. 


EEVELATION   XXII.       God  Himself  shall  be  the  Light  of  the  CUy. 


all  shall  form  one  Bride,  there  shall  be  various  orders 
among  tlie  redeemed,  analogous  to  the  divisions  of  7ia- 
tions  on  earth  constituting  tlie  one  great  liumau  family, 
and  to  tlie  various  orders  of  angels.  '£t.  anytliliig  tUat 
defileth. — Greek  koinoun.  A,  B  read  [koiJion],  "anything 
Uticlean."  in  tUe  liamb's  l)ook  of  life— {Note,  cli.  20.  12, 
15.)  As  all  the  flllh  of  the  old  Jerusalem  was  carried  out- 
side the  walls  and  burnt  there,  so  nothing  defiled  sliall 
enter  the  heavenly  city,  but  be  burnt  outside  (cf.  ch.  22. 
15).  It  is  striking  that  the  apostle  of  love,  wlio  sliows  us 
the  glories  of  the  heavenly  city,  is  he  also  who  spealts 
most  plainly  of  the  terrors  of  hell.  On  v.  26,  27,  Alford 
writes  a  Note,  rash  in  speculation,  about  tlie  lieathen  na- 
tiotis,  above  what  is  written,  and  not  at  all  required  by 
the  sacred  text:  cf.  my  Note,  v.  26. 

CHAPTEE  XXII. 

Ver.  1-21.  The  River  of  Life:  the  Tree  of  Life: 
the  other  blessednesses  of  the  redeemed.  john 
Forbidden  to  Worship  the  Angel.  Nearness  of 
Christ's  Coming  to  Fix  Man's  Eternal  State.  Tes- 
timony of  Jesus,  His  Spirit,  and  the  Bride,  any  Ad- 
dition to  which,  or  Subtraction  from  which,  shall 
be  Eternally  Punished.  Closing  Benediction.  1. 
pure— A,  B,  Vulgate,  and  Hilary,  22,  omit,  ^vater  of  life 
—infinitely  superior  to  the  typical  waters  in  the  first 
Paradise  (Genesis  2.  lO-H);  and  even  superior  to  those 
figurative  ones  in  the  millennial  Jerusalem  (Ezekiel  17. 1, 
«&c.,  12;  Zechariah  14.  8),  as  the  matured  fruit  is  superior 
to  the  flower.  The  millennial  waters  represent  full  Gos- 
pel-grace; these  waters  of  new  Jerusalem  represent  Gos- 
pel-glory perfected.  Their  continuous  flow  from  God,  the 
Fountain  of  life,  symbolizes  the  uninterrupted  continu- 
ance of  life  derived  by  the  saints,  ever  fresh,  from  Him : 
life  in  fulness  of  joy,  as  well  as  perpetual  vitality.  Like 
pure  crystal,  it  is  free  from  every  taint:  cf.  ch.  4.  6,  "  be- 
fore tlie  throne  a  sea  of  glass,  like  crystal."  clear— G-VeeA:, 
"bright."  3.  The  harmonious  unity  of  Scripture  is  here- 
in exhibited.  The  Fathers  compared  it  to  a  ring,  an  un- 
broken circle,  returning  into  itself.  Between  the  events 
of  Genesis  and  those  at  tlie  close  of  tlie  Apocalypse,  at 
least  6000  or  7000  years  intervene;  and  between  Moses  tlie 
first  writer,  and  John  the  last,  about  1500  years.  How 
striking  it  is  that,  as  in  the  beginning  we  foundAdam  and 
Eve,  his  bride,  in  innocence  in  Paradise,  then  tempted  by 
tlie  serpent,  and  driven  fi'om  the  tree  of  life,  and  from  tlie 
pleasant  waters  of  Eden,  yet  not  without  a  promise  of  a 
Redeemer  wlio  should  crush  the  serpent;  so  at  the  close, 
the  old  serpent  cast  out  for  ever  by  the  second  Adam,  the 
Lord  from  heaven,  who  appears  witli  His  Bride,  the 
Church,  in  a  better  Paradise,  and  amidst  better  waters  (v. 
1):  tlie  tree  of  life  also  is  tliere  witli  all  its  healing  proper- 
ties, not  guarded  with  a  flaming  sword,  but  open  to  all 
who  overcome  (ch.2. 7),  and  there  is  no  more  curse,  street 
of  it — i.  e.,  of  the  city,  on  either  side  of  tlie  river' — Al- 
FORD  translates,  "  In  the  midst  of  the  street  of  it  (tlie  city) 
and  of  the  river,  on  one  side  and  on  the  otlier"  (for  tlie 
second  Greek  enteulhen,  A,  B,  and  Syriac  read,  ekeithen: 
the  sense  is  the  same;  cf.  Greek,  John  19.  18);  tlius  the 
trees  were  on  each  side  in  tlie  middle  of  the  space  be- 
tween the  street  and  the  river.  But  from  Ezekiel  47.  7, 1 
prefer  English  Version.  Tlie  antitype  exceeds  the  type: 
In  the  first  Paradise  was  only  one  tree  of  life;  now  tliere 
are  "very  many  trees  at  the  bank  of  the  river,  on  the  one 
side  and  on  the  other."  To  make  good  sense,  supposing 
there  to  be  but  one  tree,  we  should  eitlier,  as  Mede, 
suppose  tliat  the  Greek  /or  street  is  a  j)lain  waslied  on 
both  sides  by  the  river  (as  the  first  Paradise  was  washed 
on  one  side  by  the  Tigris,  on  the  other  by  the  Euphrates), 
and  tliat  in  the  midst  of  tlie  plain,  wliich  itself  is  in  tlie 
midst  of  the  river's  brandies,  stood  tlie  tree:  in  wliicli 
case  we  may  translate,  "In  the  midst  of  the  street  (plain) 
itself,  and  of  tlie  river  (having  two  branches  flowing)  on 
this  and  on  that  side,  was  there  the  tree  of  life."  Or 
else  with  Durham  suppose,  the  tree  was  in  the  midst 
of  the  river,  and  extending  its  branches  to  both  banks. 
But  cf.  Ezekiel  47.  12,  the  millennial  type  of  the  final 


Paradise;  which  shows  that  there  are  several  trees  of  the 
one  kind,  all  termed  "  the  tree  of  life."  Death  reigns  now 
because  of  sin;  even  in  the  millennial  earth  sin,  and 
therefore  deatli,  though  much  limited,  shall  notaltogetlier 
cease.  But  in  the  final  and  heavenly  city  on  earth,  sin 
and  death  shall  utterly  cease,  yielded  her  fruit  every 
moixtix— Greek,  "according  to  each  month;"  eacli  month 
had  its  own  proper  fruit,  just  as  diflTerent  seasons  are  now 
marked  by  tlieir  own  productions ;  only  that  then,  unlike 
now,  tliere  shall  be  no  season  without  its  fruit,  and  there 
shall  be  an  endless  variety,  answering  to  twelve,  tlie  num- 
ber symbolical  of  the  world-wide  Church  (cf.  Notes,  ch. 
12.  1 ;  21. 14).  Archbishop  Whately  thinks  that  the  tree 
of  life  was  among  the  trees  of  which  Adam  freely  ate 
(Genesis  2.  9, 16, 17),  and  that  his  continuance  in  immor- 
tality was  dependent  on  his  continuing  to  eat  of  this  tree ; 
having  forfeited  it,  he  became  liable  to  death ;  but  still  the 
eflTects  of  having  eaten  of  it  for  a  time  showed  theniselvea 
in  the  longevity  of  the  patriarchs.  God  could  undoubt- 
edly endue  a  tree  witli  special  medicinal  powerg.  But 
Genesis  3.  22  seems  to  imply,  man  had  not  yet  taken  of  the 
tree,  and  that  if  he  had,  he  would  have  lived  for  ever, 
which  in  his  tlien  fallen  state  would  have  been  the  great- 
est curse,  leaves  .  .  .  for  .  .  .  healing— (Ezekiel  47. 9, 12.) 
The  leaves  shall  be  the  health-giving  preventive  securing 
the  redeemed  against,  not  healing  them  of,  sicknesses. 
Whilst  "the  fruit  shall  be  for  meat."  In  the  millennium, 
described  by  Ezekiel  47.,  and  ch.  20.,  the  Church  sliall  give 
the  Gospel-tree  to  the  nations  outside  Israel  and  the 
Church,  and  so  shall  heal  their  spiritual  malady;  but  in 
the  final  and  perfect  new  Jerusalem  here  described,  the 
state  of  all  is  eternally  fixed,  and  no  saving  process  goes 
on  any  longer  (cf.  v.  11).  Alford  utterly  mistakes  in 
speaking  of  "nations  outside,"  and  "dwelling  on  the 
renewed  earth,  organized  under  kings,  and  saved  by  the 
influences  of  the  heavenly  city."(!)  Cf.  v.  2,  10-27;  the 
"nations"  mentioned  (ch.  21.  24)  are  those  which  have 
long  before,  viz.,  in  the  millennium  (ch.  11. 15),  become  the 
Lord's  and  His  Clirist's.  3.  no  more  curse — of  which  the 
earnest  shall  be  given  in  the  millennium  (Zechariah  14.11). 
God  can  only  dwell  where  the  curse  and  its  cause,  tlie 
cursed  thing  sin  (Joshua  7. 12),  are  removed.  So  there  fol- 
lows rightly,  "But  the  throne  of  God  and  of  the  Lamb 
(who  redeemed  us  from  the  curse,  Galatians  3. 10, 13)  shall 
be  in  it."  Cf.  in  the  millennium,  Ezekiel  48.  35.  serve 
him — with  worship  (ch.  7. 15).  4.  see  his  face— revealed  in 
Divine  glory,  in  Christ  Jesus.  They  shall  see  and  know 
Him  with  intuitive  knowledge  of  Him,  even  as  they  are 
knoivn  by  Him  (1  Corinthians  13.  9-12),  and  face  to  face.  Cf. 
1  Timothy  6. 16,  with  John  14.  9.  God  the  Father  can  only 
be  seen  in  Christ,  In— GreeA;,  "o?i  their  foreheads."  Not 
only  shall  they  personally  and  in  secret  (ch.  3. 17)  know 
their  sonship,  but  they  shall  be  known  as  sons  of  God  to 
all  the  citizens  of  the  new  Jerusalem,  so  that  the  free  flow 
of  mutual  love  among  the  members  of  Christ's  family 
will  not  be  checked  by  suspicion  as  here.  5.  tliere— So 
Andreas.  But  A,  B,  Vulgate,  and  Syriac  read,  "(there 
shall  be  no  night)  any  longer;"  Greek  eti  for  ekei.  they 
need — A,  Vulgate,  and  Coptic  read  the  future,  "  They  shall 
not  have  need."  B  reads  "(And  there  shall  be)  no  need." 
candle — Greek,  "lamp."  A,  Vulgate,  Syriac,  and  Coptic 
insert  "  li^ii^t  (of  a  candle,  or  lamp)."  B  omits  it.  of  the 
sun- So  A.  But  B  omits  it.  giveth  .  .  .  light — "illu- 
mines." Ho  Vulgate  and  Syriac.  But  A  reads,  " shall  give 
light."  them— So  B  and  Andreas.  But  A  reads,  "  «po« 
them."  reign — with  a  glory  probably  transcending  that 
of  their  reign  in  heaven  with  Christ  over  the  millennial 
nations  in  the  flesh  described  in  ch.  20.  4,  6;  that  reign 
was  but  for  a  limited  time, "  a  thousand  years ;"  this  final 
reign  is  "unto  the  ages  of  the  ages."  6.  these  sayings 
are  true— Thrice  repeated  (ch.  19. 9;  21. 5).  For  we  are  slow 
to  believe  that  God  Is  as  good  as  He  is.  The  news  seems 
to  us,  habituated  as  we  ai'e  to  the  misery  of  this  fallen 
world,  too  good  to  be  true.  [Nangle.]  They  are  no 
dreams  of  a  visionary,  but  the  realities  of  God's  sure 
word,  holy— So  Andreas.  But  A,  B,  Vulgate,  Syriac,  and 
Coptic  read,  "(the  Lord  God  of  the)  spirits  (of  the  proph- 
ets)."   The  Lord  God  who  with  Ills  Spirit  inspired  their 

603 


The  Wicked  to  Remain  Wicked. 


REVELATION   XXIL 


The  Spirit  and  the  Bride  say,  Oomtl 


spirits  so  as  to  be  able  to  prophesy.  Thiere  is  but  one 
Spirit,  but  individual  prophets,  according  to  the  measure 
given  them  [1  Corinthians  12.  4-U],  had  their  own  spirits 
[Bengel]  (1  Peter  1. 11 ;  2  Peter  1.  21).  be  Aonc— Greek, 
" come  to  pass."  7.  "And"'  is  omitted  in  Coptic  and  An- 
dreas with  English  Version,  but  is  inserted  by  A,  B,  Vul- 
gate and  Syriac.  blessed— (Ch.  1.  3.)  8.  Both  here  and  in 
oil.  19.  9,  10,  the  apostle's  falling  at  the  feet  of  the  angel  is 
preceded  by  aglorious  pi'omise  to  the  Church,  accompanied 
with  the  assurance,  that  "  These  ai'e  the  true  sayings  of 
God,"  and  that  those  are  "  blessed"  who  keep  them.  Rap- 
turous emotion,  gratitude,  and  adoration,  at  the  prospect 
of  the  Church's  future  glory  transport  him  out  of  himself, 
so  as  all  but  to  fall  into  an  unjustifiable  act;  contrast  his 
opposite  feeling  at  the  prospect  of  the  Church's  deep  fall 
[Axjberlen],  ch.  17.  6,  where  cf.  the  Note,  and  on  ch.  19.  9, 
10.  saw  and  heard — A,  B,  Vulgate,  and  Syriac  transpose 
these  verbs.  Translate  Ut.,"l  John  (was  he)  who  heard 
and  saw  these  things."  It  is  observable  that  in  ch.  19. 10, 
the  language  is,  "I  fell  before  his  feet  to  worsliip  him ;" 
but  here,  "I  fell  down  to  worship  (God?)  be/ore  the  feet  of 
the  angel."  It  seems  unlikely  tliat  John,  when  once  re- 
proved, would  fall  into  the  very  same  error  again.  Ben- 
gel's  view,  therefore,  is  probable;  John  had  first  intended 
to  worship  the  angel  (ch.  19. 10),  but  now  only  at  his  feet  in- 
tends to  worship  (God).  The  angel  does  not  even  permit 
this.  9.  Lit.,  "See  not;"  the  abruptness  of  the  phrase 
marking  the  angel's  abhorrence  of  the  thought  of  his 
being  worshipped  however  indirectly.  Contrast  the  fallen 
angel's  temptation  to  Jesus,  "Fall  down  and  worship 
me"  (Matthew  4.  9).  for — A,  B,  Vulgate,  Syriac,  Coptic, 
Andreas,  and  Cyprian  omit  "for;"  which  accords  with 
the  abrupt  earnestness  of  the  angel's  prohibition  of  an 
act  derogatory  to  God.  and  of— "and  (the  fellow-servant) 
of  thy  brethren."  10.  Seal  not-But  In  Daniel  12.  4,  9  (cf. 
8.  26),  the  command  is,  "Seal  the  book,"  for  the  vision 
Bliall  be  "for  many  days."  The  fulfilment  of  Daniel's 
prophecy  was  distant,  tliat  of  John's  prophecy  is  near. 
The  New  Testament  is  the  time  of  the  end  and  fulfilment. 
The  Gentile  Church,  for  which  John  wrote  his  Revelation, 
needs  more  to  be  impressed  with  tlie  shortness  of  the 
period,  as  it  is  inclined,  owing  to  its  Gentile  origin,  to 
conform  to  the  world  and  forget  the  coming  of  the  Lord. 
The  Revelation  points,  on  the  one  hand,  to  Christ's  com- 
ing as  distant,  for  it  shows  the  succession  of  the  seven 
seals,  trumpets,  and  vials;  on  the  other  hand,  it  pro- 
claims, '  Behold  I  come  quickly.'  So  Christ  marked  many 
events  as  about  to  intervene  before  His  coming,  and  yet 
also  saith,  Beliold  I  come  quickly,  because  our  right  atti- 
tude is  tliat  of  continual  prayerful  watching  for  His  com- 
ing (Matthew  25.  6, 13, 19;  Mark  13.  32-37  [Auberlen];  cf. 
ch.  1.  3).  11.  unjust— "unrighteous;"  in  relation  to  one's 
fellow-men;  opposed  to  "righteous,"  or  "just"  (as  the 
Greek  may  be  translated)  below.  More  literally,  "  he  tliat 
doeth  unjustly,  let  him  do  unjustly  still."  filthy — in  rela- 
tion to  one's  own  soul  as  unclean  before  God ;  opposed 
to  "holy,"  consecrated  to  God  as  pure.  A  omits  the 
clause  "He  which  is  filthy  let  him  be  filthy  still."  But 
B  supports  it.  In  the  letter  of  the  Vienne  and  Lyons 
Martyrs  (in  Eusebius)  in  the  second  century,  the 
reading  is,  "He  that  is  lawless  {Greek  anomos)  let  him 
be  lawless;  and  he  that  is  righteous  let  him  be  rigliteous 
(lit.,  'be  justified')  still."  No  MS.  is  so  old.  A,  B, 
Vulgate,  Syriac,  Coptic,  Andreas,  and  Cyprian  read, 
"  let  him  do  righteousness  "  (1  John  2.  29 ;  3.  7).  The  pun- 
ishment of  sin  is  sin,  the  reward  of  holiness  is  holiness. 
Eternal  punishment  is  not  so  much  an  arbitrary  law,  as 
a  result  necessarily  following  in  the  very  nature  of  things, 
as  tlie  fruit  results  from  the  bud.  No  worse  punishment 
can  God  lay  on  ungodly  men  than  to  give  them  up  to 
themselves.  The  solemn  lesson  derivable  from  this  verse 
is.  Be  converted  now  in  the  short  time  left  (v.  10,  end) be- 
fore "I  come"  (v.  7, 12),  or  else  you  must  remain  uncon- 
verted for  ever ;  sin  in  the  eternal  world  will  be  left  to  its 
own  natural  consequences;  holiness  in  germ  will  there 
develop  itself  into  perfect  holiness,  which  is  happiness. 
la.  And— In  none  of  our  MSS.  But  A,  B,  Vulgate,  Syriac, 
Coptic,  and  Cyprian  omit  it.  behold,  I  come  (|ulckly— 
604 


(Cf.  V.  7.)  my  reward  Is  vrlth  me— (Isaiah  40.  10;  62. 11.) 
to  give — Greek,  "  to  render."  every  man — Greek,  "  to 
each."  shall  be — So  B  in  Mai.  But  B  in  Tischendorf, 
and  A,  Syriac,  read  "is."    13.  1  am  Alpha— GreeA-,  "... 

the  Alplia  and  the  Omega."  A,  B,  Vulgate,  Syriac,  Origen, 
and  Cyprian  transpose  thus,  "  the  First  and  the  Last,  the 
Beginning  and  the  End."  Andreas  supports  English 
Version.  Cf.  with  these  Divine  titles  assumed  here  by  the 
Lord  Jesus,  ch.  1.  8, 17;  21.  6.  At  the  winding  up  of  the 
whole  scheme  of  revelation  He  announces  Himself  as  the 
One  before  whom  and  after  ivhom  there  is  no  God.  14.  do 
his  commandments— So  B,  Syriac,  Coptic,  and  Cyprian. 
But  A,  X  and  Vulgate  read,  (Blessed  are  tliey  that)  "wash 
their  robes,"  viz.,  in  the  blood  of  the  Lamb  (cf.  ch.  7. 14).  This 
reading  takes  away  the  pretext  for  tlie  notion  of  salvation 
by  works.  But  even  English  Version  reading  is  quite  com- 
patible with  salvation  by  grace ;  for  God's  first  and  grand 
Gospel  "  commandment "  is  to  believe  on  Jesus.  Thus  our 
"right"  to  (Greek,  privilege  or  lawful  authority  over)  the 
tree  of  life  is  due  not  to  our  doings,  but  to  what  He  has 
done  for  us.  The  right,  or  privilege,  is  founded,  not  on  our 
merits,  but  on  God's  grace,  through  —  Gi'eefc,  "6y  the 
gates."  15.  But— So  Cophc.  But  A,  B,  Hippolyttts,  An- 
dreas, and  Cyprian  omit,  dogs— Greefc,  "  the  dogs ;"  the 
impure,  filthy  (v.  11 ;  cf.  Philippians  3.  2).  maheth — in- 
cluding also  "  whosoever  practiseth  a  lie."  [W.  Kelly.] 
16.  mine  angel— for  Jesus  is  Lord  of  the  angels,  unto 
you— ministers  and  people  in  the  seven  representative 
churches,  and,  through  you,  to  testify  to  Christians  of  all 
times  and  places,  root  .  .  .  offspring  of  David — Appro- 
priate title  here  where  assuring  His  Church  of  "  tbe  sure 
mercies  of  David,"  secured  to  Israel  first,  and  through 
Israel  to  the  Gentiles.  Root  of  David,  as  being  Jehovah ; 
the  oflspring  of  David  as  man.  David's  Lord,  yet  David's 
son  (Matthew  22.  42-45).  the  morning  star — tliat  usliered 
in  the  day  of  grace  in  the  beginning  of  this  dispensation, 
and  that  shall  usher  in  the  everlasting  day  of  glory  at  its 
close.  17.  Reply  of  the  spiritual  Church  and  St.  John  to 
Christ's  words  [v.  7,  12,  16).  the  Spirit— in  the  cliurches 
and  in  the  prophets,  the  bride— Not  here  called  "  wife," 
as  that  title  applies  to  her  only  when  the  fall  number 
constituting  tlie  Church  shall  have  been  completed.  The 
invitation  "Come"  only  holds  good  whilst  the  Cliurch  is 
still  but  an  affianced  Bride,  and  not  the  actually-wedded 
wife.  However,  "  Come  "  may  rather  be  the  praj-er  of  the 
Spirit  in  the  Church  and  in  believers  in  reply  to  Christ's 
"I  come  quickly,"  crying,  Even  so,  "Come"  (v.  7,  12);  v. 
20  confirms  this  view.  The  whole  question  of  your  salva- 
tion hinges  on  this,  that  you  be  able  to  hear  with  joy 
Clirist's  announcement,  "I  come,"  and  to  reply,  "Come." 
[Bengel.]  Come  to  fullj'  glorify  thy  Bride,  let  him  that 
heareth— t.  e.,  let  him  that  heareth  the  Spirit  and  Bride 
saying  to  the  Lord  Jesus,  "  Come,"  join  the  Bride  as  a  true 
believer,  become  part  of  lier,  and  so  say  with  her  to  Jesus, 
"  Come."  Or  "  heareth  "  means  "  obeyeth ;"  for  until  one 
has  obeyed  the  Gospel  call,  he  cannot  pray  to  Je^us 
"  Come ;"  so  "  hear  "  is  used,  ch.  1.  3 ;  John  10. 16.  Let  him 
that  hears  and  obeys  Jesus'  voice  {v.  16;  ch.  1.  3)  join  in 
praying  "  Come."  Cf.  ch.  6. 1,  Note,  10.  In  the  other  view, 
which  makes  "Come"  an  invitation  to  sinners,  this 
clause  urges  those  who  hear  savinglj'  the  invitation 
themselves,  to  address  the  same  to  others,  as  did  Andrew 
and  Philip  after  they  had  heard  and  obeyed  Jesus' invi- 
tation, "Come,"  themselves,  let  him  that  is  atliirst 
come — as  the  Bride,  the  Cliurch,  prays  to  Jesus  "  Come," 
so  she  urges  all  whosoever  thirst  for  participation  in  the 
full  manifestation  of  redemption-glory  at  His  coming  to  us, 
to  COME  to  Him  in  the  mean  time  and  drink  of  the  living 
waters,  which  are  the  earnest  of  "  the  water  of  life  pure 
as  crystal  .  .  .  out  of  the  throne  of  God  and  of  the  Lamb  " 
{v.  1)  in  the  regenerated  heaven  and  earth.  And— So  /St- 
riae. But  A,  B,  Fii/j/aie,  and  Coptic  omit  "and."  -wlioso- 
ever -will- i.  e.,  is  willing  and  desirous.  There  is  a  de- 
scending climax ;  Let  him  that  Tiearet/i  effectually  and  sav- 
ingly Christ's  voice,  pray  individually,  as  the  Bride,  the 
Church,  does  collectively,  "Come,  Lord  Jesus  "  {v.  20).  Let 
him  who,  though  not  yet  having  actually  heard  unto  sal- 
vation, and  so  not  yet  able  to  loin  in  the  prayer,  "Lord 


Nothing  to  he  Added  to  the  Word 


EEVELATION  XXII. 


of  God,  nor  Taken  therefroM. 


Jesus,  come,"  still  thirsts  for  it,  come  to  Christ.  Whosoever 
is  even  tvilUng,  though  his  desires  do  not  yet  amount  to 
positive  thirsting,  let  him  take  the  water  of  life  freely,  i.  e., 
gratuitously.  18.  For— None  of  our  MSS.  has  this.  A,  B, 
Vulgate,  and  Andreas  read, "  I,"  emphatical  in  the  Greek. 
"  i" testify."  unto  tliese  things— A,  B,  and  Andbeas  read, 
"  unto  tlieiu."  add  .  .  .  add— Just  retribution  in  kind. 
19.  Ijook— None  of  our  MSS.  read  this.  A,  B,  N,  Vulgate, 
iSyriac,  and  Coptic  read,  "  (take  away  his  part,  t.  e.,  portion) 
from  the  tree  of  life,"  i.  e.,  shall  deprive  him  of  participa- 
tion in  the  tree  of  life,  and  from  the  things — So  Vulgate. 
But  A,  B,  X,  Syriac,  Coptic,  and  Andreas  omit  "and;" 
then  "  which  are  written  in  this  book  "  will  refer  to  "  the 
holy  city  and  the  tree  of  life."  As  in  the  beginning  of  this 
book  (ch.  1.  3)  a  blessing  was  promised  to  the  devout,  obe- 
dient student  of  it,  so  nowatits  closeacurse  is  denounced 
against  those  who  add  to,  or  take  from,  it.  30.  Amen. 
Even  so,  come— The  Song  of  Solomon  (8. 14)  closes  with 
the  same  yearning  prayer  for  Christ's  coming.  A,  B,  and 
X  omit  "Even  so,"  Greek  nai:  then  translate  for  Amen,  "*& 
be  it,  come.  Lord  Jesus ;"  joining  the  "  Amen,"  or  "So  be 
It,"  not  with  Christ's  saying  (for  He  calls  Himself  the 


"Amen  "  at  the  beginning  of  sentences,  rather  than  piiW 
it  as  a  conflrmation  at  the  end),  but  with  St.  John's  reply. 
Christ's  "  I  come,"  and  St.  John's  "  Come,"  are  almost  co- 
incident in  time;  so  truly  does  the  believer  reflect  the 
mind  of  his  Lord.  21.  our— So  Vulgate,  Syriac  and  Coptic. 
But  A,  B,  and  X  omit.  Christ— So  B,  Vulgate,  Syriac,  Coptic, 
and  Andreas.  But  A,  X  omit,  with  yon  aU— So  none 
of  our  MSS.  B  has  "  with  all  the  saints."  A  and  Vulgate 
has  "with  all."  X  has  "with  the  saints."  This  closing 
benediction,  Paul's  mark  in  his  Epistles,  was  after  Paul's 
death  taken  up  by  St.  John.  The  Old  Testament  ended 
with  a  "curse  "  in  connection  with  the  law;  the  New  Tes- 
tament ends  with  a  blessing  in  union  with  the  Lord  Je- 
su^.  Amen— So  B,  X,  and  Andreas.  A  and  Vulgate  FuZ- 
densis  omit  it. 

May  the  Blessed  Lord  who  has  caused  all  holy  Scrip- 
tures to  be  written  for  our  learning,  bless  this  humble  ef- 
fort to  make  Scripture  expound  itself,  and  make  it  an 
instrument  towards  the  conversion  of  sinners  and  the 
edification  of  saints,  to  the  glory  of  His  great  name  and 
the  hastening  of  His  kingdom !    Amen. 

605 


DICTIONARY  OF  SCRIPTURE*  PROPER  NAMES, 

WITH  THEIR  PRONUNCIATION  AND  MEANINGS. 


[Note.— TVie  accent  (0  shows  where  the  stress  of  the  voice  should  fall.  (?)  denotes  meanings  which  are  doubt/td.  (q.  v.). 
'which  scs,"  refer  to  the  woi-d  indicated,  (b)  slarids  for  "bread''  or  "brother;''  (c)  "city;"  (d)  "daughter;"  (f)  "father"  or 
"fountain;"  (h)  "house;"  (h.-p.)  "  high-place ;"  (J)  "Jehovah ;"  (k.)  "king;"  (1)  "lord;"  (ra)  "meadow"  or  "multitude;" 
(o)  '  oak;"  (p)  "people;"  (s)" servants"  or  "son,"] 


AAR 


ADD 


AHA 


Aaron,  a'-ron,  lofty,  mountainous. 

Abaddon,  a-bad'-don,  the  destroyer. 

Abagtlia,  a-bag'-thah,  given  by  for- 
tune. 

Abana,  ab'-a-nah. 

Abarini,  ab-a'-rira,  regions  beyond, 

Abba,  ab'-bali,  fatlier. 

Abda,  ab'-dali,  servant. 

Abdi,  ab'-dy,  s.  of  Jehovah. 

Abdicl,  ab'-di-el,  s.  of  God. 

Abdou,  ab'-don,  servile. 

Abednego,  a-bed'-ne-go,  servant  or 
worshipperof  Nego  (Mercury  ?). 

Abel,  a'-bel,  vanity,  vapour.  (2)  A 
m  eadow. 

Abel-betb-niaacliah,  a'-  bel  -  beth  - 
ma'-a-kali,  meadow  of  the  house  of 
Maacliah. 

Abel-inaiin,  a'-bel-may'-im,  m.  of  the 
waters. 

Abcl-meholah,  a'-bel-me-ho'-lah,  w. 
of  dancing. 

Abel-niizraim,  a'-  bel  -  miz'  -  ray  -  i  m, 
mourning  of  the  Egyptians. 

Abel-sliittini,  a'-bel-shit'-tim,  mea- 
dow of  acacias. 

Abez,  a'-bez,  whiteness. 

Abl,  ab'-i,  1  whose  father  is  Je- 

Abiab,  ab-i'-ah,/     hovah. 

Abi-albon,  ab-by-al'-bon,  /.  of 
strengtli. 

Abiasaijli,  ab-i'-a-saf, /.  of  gather- 
ing. 

AbiaUiar,  ab-i'-a-thar,  /.  of  plenty. 

Abib,  a'-bib,  an  ear  of  corn,  or  green 
ear. 

Abidah,  ab-i'-dah,/.  of  knowledge. 

Abidan,  ab'-i-dan,  /.  of  a  judge. 

Abiel,  ab'-i-el,  /.  of  strengtli. 

Abi-ezer,  ab-i-e'-zer,  /.  of  help. 

Abigail,  ab'-i-gal,  whose  /.  is  exulta- 
tion. 

Abihail,  ab-i-ha'-il,  /.  of  strength. 

Abihu,  a-bi'-hu,  He  (i.  e.,  God)  is  my/. 

Ablliud,  ab-i'-hud,  whose/,  is  Judali. 

Abijah,  ab-i'-jah,  whose  /.  is  Jeho- 
vah. 

Abilene,  ab-bi-le'-ne. 

Abimael,  a-bim'-ma-el,  father  of 
might. 

AbimelecU,  a-bim'-me-lek,  /.  king, 
or  /.  of  the  king. 


Abinadab,  ab-in'-fl-dab,  noble  /.  or 
/.  of  nobility. 

Abinoam,  ab-in'-o-am,  /.  of  pleasant- 
ness. 

Abirain,  ab-i'-ram,/.  of  loftiness. 

Abi^liag,  ab'-i-shag,  whose  /.  is  error. 

AbisUai,  ab-isli'-ai,/.  of  gift. 

Abislialoin,  ab-ish'-a-lom,/.  of  peace. 

Abisltua,  ab-ish'-u-ah,/.  of  wellare. 

Abisliur,  ab'-i-shur,/.  of  the  wall. 

Abital,  ab'-i-tal,  whose/,  is  tlie  dew. 

Abitub,  ab'-i-tub,/.  of  goodness. 

Abiud,  ab-i'-hud,/.  of  praise. 

Abner,  ab'-ner,/.  of  light. 

Abrani,  ab'-ram,  a  liigli/. 

Abi-aliaiu,  A'-bra-ham,  /.  of  a  great 
multitude. 

Absalom,  ab'-sa-lora,/.  of  peace. 

Accad,  ak'-kad,  fortress. 

Acclio,  ak'-lco  sand  heated  (by  the 
sun). 

Aceldama,  a-cel'-da-ma,  field  of  blood. 

AcUaia,  a-ka  -yah. 

Acliaieus,  a-ka'-ikus,  belonging  to 
Acliala. 

Acban,  or  ACHAR,  a'-kan,  a'-kar, 
troubling,  or  troubled. 

Acliaz,  a'-kaz  (same  as  Ahaz,  q.  v.). 

Acbbor,  ak'-bor,  a  mouse. 

AcUim,  a'-kim  (perhaps  the  same  as 
Jaciiin,  q.  v.). 

Aciiisb,  a'-kish,  angry  (?). 

Aclimetba,  ak'-me-thah,  fortress  (?). 

Aclior,  a'-kor,  trouble,  causing  sor- 
row. 

Aclisati,  ak'-sah,  anklet. 

Ach-sliaph,  ak'-sbaf,  enchantment. 

Achzib,  ak'-zib,  deceit. 

Ada,  Adah,  a'-dah,  ornament,  beauty. 

Adadali,  festival. 

Adaiali,  ad-ai'-yah,  whom  Jehovah 
adorns. 

Adalia,  ad-a-li'-ah,  upright  (?). 

Adani,  ad'-am, 

Adama, 

Adamali, 

Adaml,  ad'-a-my,  human. 

Adar,  a'-dar,  greatness,  splendour. 

Adbeel,  ad'-be-el,  miracle  of  God. 

Addan,  ad'-dan,  humble  (?). 

Addar,  ad'-dar,  greatness  (?). 

Addi,  ad'-dy,  ornament. 


ad'-a-mah,    red,    red 
earth. 


Addon,  ad'-don,  humble  (?). 

Ader,  a'-der,  flock, 

Adiel,  a-di'-el,  ornament  of  God. 

Adin,  a'-din,       1  slender,  pliant,  deli- 

Adina,  ad'-i-na,  i      cate. 

Aditliaim,    ad-i-thay'-im,      two-fold 

ornament,  or  prey, 
Adlai,  ad'-lai,  justice  of  God. 
Admali,  ad'-raah  (same  as  ADAMAH, 

q.  v.). 
Adinatlia,  ad'-ma-thah,  earthy  (?). 
Adna,       l 
Adnah,   /  ad'-nah,  pleasure. 

Adonibezek,  a-don'-i-be'-zek,  lord  of 

Bezek. 
Adouijali,   ad-o-ni'-jah,   Jehovah    is 

my  Lord. 
Adonikam,    a-don'-i-kam,     lord     of 

enemies. 
Adoniram,  a-don-i'-ram,  I.  of  height. 
Adonlzedec,  a-don'-i-ze'-dek,  i!,  of  jus- 
tice. 
Adoraim,  ad-o-ray'-im,  two  heaps  of 

mounds. 
Adoram,  a-do'-ram  (contracted  from 

Adoniram,  q.  v.). 
Adrammelech,  ad-ram'-me-lek,  mag- 
nificence of  the  king,  king  of  fire. 
Adramyttinin,  ad-ra-myt'-ti-um. 
Adria,  a'-dri-ah. 
Adriel,  a'-dri-el,  flock  of  God. 
Adullam,  a-dul'-lam,  justice  of  the 

people. 
Adummim,   a-dum'-mim,   the  red 

(men  ?). 
j^neas,  ee-nee'-as,  praised. 
.Knon,  ee'-non,  springs. 
Agabus,  ag'-a-bus,  a  locust,  father's 

feast. 
Agag,  a'-gag,  flaming. 
Agar,  a'-gar  (see  Hagak). 
Agee,  a'-gce,  fugitive, 
Agrippa,  a-grip'-pa,  one  who  at  his 

birth  causes  pain, 
Agnr,   a'-gur,  an  assembler,  one  of 

the  assembly. 
Aliab,  a'-hab,  father's  brother. 
Aliarah,  a-ha'-rah,  after  the  brother. 
Abarhel,  a-har'-hel,  behind  the  wall, 

or  breastwork, 
AUasai,   a-has'-a-l  (probably  a  con 

traction  of  Ahaziah,  q.  v.), 
1 


AHA 


ANI 


ARM 


4Jiasl)ai,  a-has'-bai,  I  flee  to  Jeho- 
vah. 

Aliasuerns,  ahas-u-e'-rus,  lion-king, 
probably  the  same  as  Xerxes. 

Aliava,  a-ha'-va,  water. 

Ahaz,  a'-haz,  possessor. 

Aliaziali,  a-ha-zi'-ah,  whom  Jehovah 
upholds. 

Ahbaii,  ah'-ban,  brother  of  the  wise. 

Alicr,  a'-her,  I'ollowing. 

Alii,  a'-hi,  1  ,      ,,  ,    ■,  , 

AUi«li,ahi'-ah,;  brother  of  Jehovah. 

Aliiain,  ahi'-am,  b.  of  the  people. 
Aliian,  ahi'-an,  brotherly. 
Ahiezer,  a-hi-e'-zer,  brother  of  help. 
Aliihiul,  ahi'-hud,  b.  (i.  Cs,  friend)  of 

the  Jews  (or  of  praise). 
Ahijali,  ah  i'-jah  (same  as  Ahiah,  q.  v.) 
Ahikam,  ahi'-kam,  b.  of  the  enemy. 
Aliilud,  ahi'-lud,  6.  of  one  born. 
Aliintaaz,  ahira'-a-az,  6.  of  anger. 
Alilinai),  a-hi'-man,  brother  of  a  gift. 
Aliiniclccli,  ahim'-me-lek,  b.  of  the 

king. 
Ahinioth,  ahi'-moth,  h.  of  death. 
Ahiiiadab,      ahiu'-a-dab,     liberal   or 

noble,  b. 
Ahiiioani,  ahia'-no-am,  b.  of  grace. 
AIilo,  al)i'-o,  brother! J''. 
Ahira,  a-hi'-iah,  brother  of  evil. 
AUirain,  a-hi'-ram,  6.  of  height. 
AliisamacU,  ahis'-sa-niak,  b.  of  sup- 
port or  aid. 
AlilsIiaUar,    ahi'-sha-har,    6.    of  the 

dawn. 
Aliisliar,  ahi'-shar,  6.of  the  singer,  or 

of  the  upright. 
Aliitliopliel,  a-hith'-o-phel,  b.  of  folly. 
Aliltub,  ahi'-tub,  6.  or  friend  of  good- 
ness. 
AUlab,  ah'-lab,  fatness,  fertility. 
Alilai,  ah'-lai,  oh  that! 
AKoali,  aho'-ah,  brotherhood. 
AlioIaSi,  a-ho'-lah,  she  has  her  own 

tent. 
Alioliali,  aho'-li-ab,  father's  tent. 
AHolibali,  a-hol'-i-bah,  my  tent  is  in 

her. 
AUolibamali,  a-ho-lib'-a-mah,  tent  of 

the  higli  place. 
Aliuinai,  a-hu'-ma-i,  brother  of  (t.  e., 

dweller  near)  water. 
Ahuzain,  a-hu'-zara,  their  possession. 
Ahuzzatli,  ahuz'-zath,  possession. 
Al,  a'-i,  a  heap  of  ruins. 
Aiah,  ai'-ah, ) 

Ajal,,a'-jah,/'^'^^'^' falcon- 
Alatli,  a-i'-ath,  ruins. 
Aljalou,  ai'-ja-lon.l 
AJalon,  ad'-ja-lon,iPl^««  of  gazelles. 
Aln,  a'-in,  an  eye,  a  fountain. 
Akkub,  ak'-kub.  Insidious. 
Akrabblm,  a-krab'-bim,  scorpions. 
AlaininelecU,  al-lam'-me-lek,  king's 

oak. 
Alainetli,  al'-a-meth,i 
Alemeth,  al'-e-meth,  /  covering. 
Alexauilcr,  al-ex-an'-der,  the  helper 

of  men. 
Alexandria,  al-cx-an'-dri-a  (the  city 

named  after  Alexander). 
AliaU,  a-li'-ah  (see  Alvah). 
Allan,  a-li'-an,  tall,  thick. 
Allon,  al'-lon,  an  oak. 
Allon-Bacliutlif    al'-lon-Bach'-uth,  o. 

of  weeping. 
AlmodMl,  al-mo'-dad,  extension  (?). 
AliMou,  al  -mon,  hidden. 
2 


Almon-Diblntliaim,  al'-mon-Dib-la- 
thay'-im,  liiding  of  the  twin  cakes. 

Alotli,  a'-lotli,  yielding  milk  (?). 

Alpka,  al'-fah  (the  first  letter  of  the 
Greek  alphabet). 

Alpliteus,  al'- fee-US,  learned,  chief. 

Alvali,  al'-vah,  iniquity. 

Alvan,  al'-van,  tall,  thick. 

Ainad,  a'-mad,  eternal  people. 

Anial,  a'-nial,  labour,  sorrow. 

Anialek,  am'-a-lek  (uncertain,  proba- 
bly derived  from  the  preceding 
word). 

Aniani,  a'-raam,  meeting-place. 

Amana,  a-ma'-nah,  or  am'-a-nah, 
fixed,  perennial. 

Amarlali,  am-a-ri'-ah,  whom  Jeho- 
vah spoke  of  (t.  e.,  promised). 

Aniasa,  a-ma'-sah,  burden. 

Aniasai,  am-as'-ai,        i 

Amaslial,  am-ash'-ai,/  ^"'''5®°^°'^^®- 

Aniaziali,  am-a-zi'-ah,  whom  Jeho- 
vah bears. 

Ami,  a'-my  (probably  a  form  of  Amm). 

Ainittai,  amit'-tai,  true. 

Ainmali,  am'-mah,  beginning,  head. 

Ainnii,  am'-my,  my  people. 

Aininiel,  am'-mi-el,  people  of  God. 

Aniiniliiid,  am-mi'-hud,^.  of  Judah. 

Aniininadab,  am-miu'-a-dab,  p.  of  the 
prince 

Ainmlstiaddai,  am-my-shad'-dai,  p. 
of  the  Almighty. 

Ammizabad,  am-miz'-a-bad,  p.  of  the 
giver  (i.  e.,  Jehovah). 

Animon,  am'-mon,  son  of  my  p. 

Ainnon,  am'-non,  faithful. 

Amok,  a'-mok,  deep. 

Anion,  a'-mon,  foster-child. 

Amorite,  am'-mo-rite,  mountaineer. 

Amos,  a'-mos,  burden. 

Amoz,  a'-moz,  strong. 

AmpUlpolls,  am-fip'-po-lis,  around 
the  city. 

Amplias,  am'-pli-as,  large,  extensive, 
making  more. 

Aniram,  am'-ram,  people  of  the  high- 
est (i.  e.,  Gody. 

Amraphel,  am'-ra-fel,  guardian  of 
the  gods  (?). 

Amzi,  am'-zy,  strong. 

Anab,  a'-nab,  place  of  clusters  (of 
grapes). 

Anali,  a'-nah,  answering. 

Analiaratli,an-a-hah'-rath,  snorting, 
or  gorge  (?). 

Aiiaiah,  an-ai'-yah,  whom  Jehovah 
has  answered. 

Anak,  a'-nak,  long-necked,  giant. 

Anamntclech,  a-nam'-me-lek,  im- 
age of  the  king,  or,  shepherd  and 
flock  (?). 

Auan,  a'-nan,  a  cloud. 

Ananl,  a-na'-ni,  [whom  Jeho- 

Auaniali,  an-a-ni'-ah,  1  vah  covers  (t. 
[e.,  guards). 

Ananias,    an-na-ni'-as     (see    IIana- 

NIAH). 

Anatli,  a'-nath,  an  answer  (to  prayer). 
AnathotU,  an'-a-thoth,   answers   (to 

prayers). 
Andrew,    an'-droo,    a    strong    man, 

manly. 
Andronlcua,  an-dro-ni'-kus,  a    man 

excelling  otliers,  a  victorious  man. 
Ancm,  a'-nem,  two  fountains. 
Aner,  a'-ner,  a  young  man. 
Aiilam,a'-ni-am,  sorrow  of  the  people. 


Anim,  a'-nim,  fountains. 
Anna,  an'-na,  gracious. 
Annas,  an'-nas  (see  Han.\niah). 
AntiocU,  an'-ti-ok,  withstanding  (?). 
Antijiag,    an'-ti-pas    (contraction    of 

Antlpater),  for  or  like  the  father. 
Antipatris,  an-tip'-a-tris     (from    the 

foregoing). 
Antotliijali,    an-to-thi'-Jah,     prayers 

answered  by  Jehovah. 
Anub,  a'-nub,  bound  together. 
Apelles,  a-pel'-lees,  separated. 
Apliarsacliites,  a-phar-sa'k-ites. 

(strength,     fort- 
ress,   fortified 
city  (?),  water- 
cress. 
Apliiah,  af-fl'-ah,  rekindled,  refreshed. 
Aplirali,  af'-rah,  dust. 
Apbses,  af'-sees,  dispersion. 
Apollonia,  ap-ol-lo'-ni-a  (named  after 

the  god  Apollo). 
Apollos,  a-pol'-los,  one  that  destroys. 
Apollyon,  a-pol'-yon,  one  that  exter- 
minates. 
Appaim,  ap'-pay-iin,  the  nostrils. 
Appliia,  af'-fe-a,  bringing  forth,  fruit- 
ful. 
Appii-foruni,  ap'-py-i-Forum,  forum, 

or  market-place  of  Appius. 
Aqulla,  ak'-wy-lah,  an  eagle. 
Ar,  city. 
Ara,  a'-ra,  lion. 

Arab,  a'-rab,  ambush,  lying  in  wait. 
Arabali,  ar'-a-bah,  1 
Arabia,  a-ra'-bya,  1  ^  ^^erile  region. 
Arad,  a'-rad,  wild  ass. 
Arali,  a'-rah,  waaidering. 
Aram,  a'-ram,  height,  high  region. 
Aran,  a'-ran,  wild  goat. 
Ararat,  ar'-a-rat,  holy  ground. 
Araunali,  ar-raw'-nah,  ark  (?),  an  ash 

or  pine  tree  (?). 
Arba,  ar'-bah,  hero  of  Baal. 
ArcUelaus,  ar-ke-la'-us,  prince  of  the 

people. 
Arclievites,  ar'-ke-vites  (the  mon  of 

Erech,  q.  v.). 
ArcUl,  ar'-ky  (also  from  Erech). 
ArcUlppus,  ar-kip'-pus,  master  Oi  the 

horse. 
Arctunis,    ark-tu'-rus,     an     ark,     a 

bier  (7). 
Ard,  fugitive  (?). 
Ardon,  ar'-don,  fugitive. 
Arell,  a-re'-li,  sprung  from  a  hero,  son 

of  a  hero. 
Areopagus,    ar-e-op'-a-gus,    hill     of 

Mars. 
Aretas,  ar'-e-tas,  one  that  is  virtuous, 

pleasant. 
Argob,  ar'-gob,  a  heap  of  stones. 
Aridal,  a-rid'-ai,  )    . 

Aridatlia,  a-rid'-a-thah,  i  ^"^"S- 
ArleU,  a-ri'-eh,  lion. 
Ariel,  a-ri'-el,  lion  of  God. 
Arlmathiea,      ar  -  i  -  ma  -  the'-a,    ilio 

heights. 

Arlocb,  a'-ri-ok,   \ 

Arl8al,a-ris'-sai,  j"«"-^'^«- 
Aristarchits,  ar-is-tar'-kus,  best,  ex 

cellont,  chief. 
Arigfobulus,  ar-is-to-bu'-lus,  a  good 

counsellor,  the  best  advice. 
Arkltc,  ark'-ite,  fugitive. 
Armageddon,  ar-ma-ged'-don,  height 

of  Mcgiddo. 
Armenia,  ar-me'-nya. 


ARM 


BAA 


BED 


Armoni,  ar-mo'-ny,  imperial. 
Arnaii,  ar'-nan,  nimble. 
Amoii,  ar'-iion,  noisy. 

*      ji       '  „  ^li       ^  Wild  ass. 
Arodl,  ar-o-di,     J 

Aroer,  ar'-o-er,  ruins  (?). 

Arpad,  ar'-pad,     jgnpport. 

Arplxad,  ar'-fad,  ) 

Arpliaxftd,  ar-fax'-ad. 

Artaxerxes,  ar-tax-erx'-ees,  powerful 
warrior. 

Artemas,  ar'-te-mas,  whole,  sound, 
witliout  a  fault. 

AriibotSu,  ar'-u-both,  windows. 

Aiximali,  a-roo'-mah,  elevated. 

Arvad,  ar'-vad,  a  wandering,  place  of 
fugitives. 

Arza,  ar'-za,  eartli. 

Asa,  a'-sah,  physician. 

Asahel,  as'-a-hel,    \    whom  God  made 

Asaiati,  as-a-i'-ah,  j 
(i.  e.,  constituted,  appointed). 

Asapli,  a'-saf,  collector. 

Asarcel,  a-sar-e-1,  whom  God  has 
bound. 

Asarelali,  as-a-re'-lali,  upriglit  to  God. 

Asenatli,  as'-e-nath,  she  who  is  of 
Neith  (i.  e.,  Minerva  of  the  Egypt- 
ians). 

Ashaii,  a'-shan,  smoke. 

Aslibel,  ash'-bel,  determination  of 
God. 

Aslidod,  ash'-dod,  a  fortified  place,  a 
castle. 

AsUdotU-plsgali,  ash'-doth-Piz-gah, 
outpourings  of  Pisgah. 

AsUcr,  ash'-er,  fortunate,  happy. 

Aslierali,  ash-e'-rah,  fortune,  happi- 
ness. 

Asliiiua,  ash'-i-ma,  a  goat  with  short 
hair. 

AsUkelon,  ash'-ke-lou,  1 

Askelon,  as'-ke-lon,      I     "^'gration. 

Aslikenaz,  ash'-ke-uaz. 

Asliualt,  ash'-nah,  strong,  mighty. 

Aslipcnaz,  ash'-pe-naz,  horse's  nose. 

Aslitarotli,  ash'-ta-roth,  statues  of 
Aslitoreth. 

Aslitoretli,  ash'-to-reth,  star,  specially 
the  planet  Venus,  the  goddess  of 
love  and  fortune. 

Asia,  a'-shya. 

Aslel,  a'-siel,  created  by  God. 

Asnah,  as'-nah,  storehouse,  bramble. 

Asnapper,  as-nap'-per,  leader  of  an 
army. 

Aspatha,  as'-pa-tha,  a  horse,  bullock. 

Asriel,  as'-ri-el,  the  vow  of  God. 

Assltur,  ash'-ur,  blackness. 

Assir,  as'-seer,  captive. 

Assos,  as'-sos. 

Assyria,  as-syr'-rya  (named  from  As- 
shur). 

Astai-otli,  as'-ta-roth,  i     (see  Ashto- 

Astarte,  as-tar'-tee,      J         reth). 

Asiippim,  as-up'-pim,  collections. 

Asyncritus,  as-sin'-kry-tus,  incom- 
parable. 

Atad,  a'-tad,  buckthorn, 

Atarali,  at'-a-rah,  a  crown. 

Atarotli,  at'-a-roth, 

Atrotli,  at'-roth, 

Ater,  a'-ter,  bound,  shut  up. 

Atliacli,  a'-thak,  lodging-place. 

Atliaiali,  athai'-yah,  whom  Jehovah 
made. 

Atliallali,  ath-a-U'-ah,  whom  Jeho- 
vah has  afllicted. 


crowns. 


a'-zor,      -V 
,  a'-zur,      V  helper, 
r,  az'-zur, ) 


Atlilai,  ath'-lal. 

Alliens,  atli'-ens. 

Attoi,  at'-tai,  opportune. 

Attalia,  at-ta-li'-a. 

Augustus,     aw-gus'-tus,    increasing, 

majestic. 
Aven,  a'-ven,  nothingness. 
Avim,  av'-im,    1    j.^i,^g_ 
Avltlj,  a'-vith,  ) 

Azal,  a'-zal,  noble,  root,  declivity. 
Azaliali,  az-a-li'-ah,  whom  Jehovah 

has  reserved. 
Azaniali,  az-a-ni'-ah,  whom  Jehovah 

hears. 
Azaracl,a-zar'-a-el,|    ^hom    God 
Azarcel,  a -za'- re -el,  J 

helps. 
Azariali,  az-a-ri'-ah,  whom  Jehovah 

aids. 
Azaz,  a'-zaz,  strong. 
Azaziali,  az-a-zi'-ah,  whom  Jehovah 

strengthened. 
AzUjuk,  az'-buk,  altogether  desolated. 
Azekali,  a-ze'-kah,  a  field  dug  over, 

broken  up. 
Azel,  a'-zel,  noble. 
Azcni,  a'-zem,  strength,  bone. 
Azgad,  az'-gad,  strong  in  fortune. 
Azitl,  a'-zi-el,  whom  God  consoles. 
Aziza,  a-zi'-zah,  strong. 
Azmavetli,    az-ma'-veth,    strong    to 

death. 
Aznion,  az'-mon,  robust. 
Azuotli-talbor,  az'-noth-Ta'-bor,  ears 

(i.  e.,  summits)  of  Tabor 
Azor,  a'-zor, 
Azur, 
Azzur, 

a'-zoth, 
a-zo'-tus, ) 

(the  Greek  form  of  Ashdod,  q.  v.). 
Azriel,  az'-ri-el,  whom  God  helps. 
Azrikain,  az-ri'-kam,  help  against  an 

enemy. 
Azubali,  a-zu'-bah,  forsaken. 
Azzali,  az'-zah,  the  strong,  fortified. 
Azzaii,  az'-zan,  very  strong. 

Baal,  ba'-al,  lord,  master,  possessor, 
owner. 

Baalali,  ba'-a-lah,     )   niistress. 

Baalath,  ba'-a-lath, ' 

Ba^Iatii-lieer,  ba'-a-lath-be'-er,  hav- 
ing a  well. 

Baal-beritli,  ba'-al-Be-reeth',  cove- 
nant lord. 

Baal-gad,  ba'-al-Gad,  lord  of  fortune. 

Baal-liainon,  ba'-al-Ha'-mou,  place 
of  a  multitude. 

Baal-lianau,  ba'-al-Ha'-nan,  lord  of 
benignity. 

Baal-liazor,  ba'-al-Ha'-zor,  having  a 
village. 

Baal-Iiermon,  ba'-al-Her'-mon,  place 
of  Hermon. 

Baall,  ba'-a-ly,  my  lord. 

Baalim,  ba'-a-lim,  lords. 

Baalis,  ba'-a-lis,  son  of  exultation. 

Baal-nieon,  ba'-al-Me'-on,  place  of 
habitation. 

Baal<-peor,  ba'-al-Pe-or,  lord  of  the 
opening. 

Baal-perazim,  ba'- al -Pe -ra'-zlm, 
place  of  breaches. - 

Baal-sliallslia,  ba'-al-Sha'-li-sha,  lord 
(or  place)  of  Shalisha. 

Baal-tainar,  ba'-al-Ta'-mar,  place  of 
palm-trees. 


Azotii,  or  AzoTUS, 


Baal-ze1>ub,  ba-al'-Ze-bub,  lord  of  the 
fly. 

Baal-zephon,    ba'-al-Ze'-phou,  place 

of  Typhon,  or  sacred  to  Typhon. 

Baana,  ba'-a-nah,  1    „„„  „<.  „mi^ti^^ 
„  '  '  f  son  of  amictlon. 

Baauali,  ) 

Baara,  ba'-a-rah,  foolish. 
Baaseiali,  ba-a-si'-ah,  work  of  Jeho- 
vah. 
BaasJia,  ba'-a-sha,  wickedness. 
Babel,  ba'-bel  )   confusion. 

Babylon,  bab'-y-lon, ) 
Baca,  ba'-kah,  weeping. 
Baliurim,  ba-hu'-rim,  young  men. 
Bajith,  ba'-jith  (same  as  Beth),  house. 
Bakbakkar,  bak-bak'-kar,  wasting  of 

the  mountain. 
Bakbukiah,  bak-buk-i'-ah ,  emptying 

(i.e.,  wasting)  of  Jehovah. 
Balaam,  ba'-lam,  foreigner. 
Baladan,  bal'-la-dan,  whose    lord  is 

Bel. 
Balali,  ba'-lah,  bashfulness  (?). 
Balak,  ba'-lak,  empty,  void. 
Bamali,  ba'-mah,  high  place. 
Bamotli,  ba'-moth,  high  places 
BainotU-Baal,  ba'-moth-Ba'-al,  h.  p, 

of  Baal. 
Bani,  ba'-ny,  built. 
Barabbag,  ba-rab'-bas,  son  of  Abba, 

or  of  shame. 
Baracliel,    bar'-a-kel,    whom    God 

blessed. 
Baracliiah,  bar-a-ki'-ah,  t     whom 
Baracltias,  bar-a-ki'-as,     ' 

Jehovah  blesses. 
Barak,ba'-rak,thunderbolt,lightning. 
Barliumite,  bar-hu'-mite,         )      __, 
Baliarumite,  ba-har'-u-mite,  J 

inhabitant  of  Bahurim,  q.  v. 
Bariali,  ba-ri'-ah,  a  fugitive. 
Bar-Jesus,  bar-je'-sus,  sou  of  Jesus,  or 

Joshua. 
Bar-jona,  bar-jo'-na,  *.  of  Jonah. 
Barkos,  bar'-kos,  painter. 
Bai-uabas,  bar'-na-bas,  son  of  com- 
fort. 
Earsabas,  bar'-sa-bas,  s.  of  Saba. 
Bartbolometv,  bar-thol'-o-mew,  «.  of 

Talmai. 
Bartlmeeus,    bar  -  ty  -  mee'  -  us,   s.   of 

Timseus. 
Baruch,  ba'-rook,  blessed. 
Barzlllai,  bar-zil'-lai,  of  iron. 
Baslian,  ba'-shan,  soft,  sandy  soil. 
Bashan-Iiavotli-Jair,    ba'-shan-Ha'- 

voth-Jay'-yir,  B.  of  the  villages  of 

Jair. 
BasHemath,    bash'- e -math,    sweet 

smelling. 
Batlii-abbim,  bath-rab'-bim,  daugh- 
ter of  many. 
Batb-slieba,  bath'-she-bah,  cl.  of  the 

oath. 
Bath-sliua,  bath'-shu-ah,  d.  of  wealth. 
Bavai,  bav'-vai,  son  of  wishing  (?). 
Bazlith,  baz'-lith,  a  making  naked. 
Bealialt,  be-a-li'-ah,  whom  Jehovah 

rules. 
Bcalotli,  be'-a-loth,  citizens  (?).     See 

Baa LATH. 
Bebai,  beb'-ai,  father,  paternal 
Beclier,  be'-ker,  a  young   camel,  or 

firstborn. 
Beclioratli,  be-ko'-rath,  offspring  of 

the  first  birth. 
Bedad,  be'-dad,  separation,  part. 
Bedan,  be'-dan,  servile. 

3 


BED 


BET 


BUZ 


Bedeiali,  bed-e-i'-ah,  in  the  protec- 
tion of  Jehovah. 

Beeliada,  be-el-i'-a-dah,  whom  the 
Lord  has  known. 

Beelzebub,  be-el'-ze-bub  (see  Baal- 

ZEBUB). 

Beer,  be'-er,  i 

Brer^k.i'^-'-^-r"^"' 

Beer-elim,  be-er-e'-lim,  w.  of  heroes. 
Beerl,  be-e'-ry,  man  of  the  w. 
Beer-lalial-rol,  be-er'-la-hah'-y-ro'y, 

w.  of  seeing  (God)  and  living. 
Beeroth,  be-e'-roth,  wells. 
Bcer-slieba,   be-er'-she-bah,   well   of 

the  oath. 
Bee«Uterali,  be-esh'-te-rah,  house  or 

temple  of  Astarte. 
Behemoth,    be-he'-moth    (but    more 

commonly  pronounced  In  English, 

be'-he-moth),  great  beast,  or  perhaps 

water-ox. 
Belcah,  be'-kah,  part,  half. 
Bel,  bel.    (See  Baal.) 

.»*,*i-   ^be'-lah,  destruction. 
Belah,  J  ' 

Belial,  be'-li-al,  worthless. 

Belshaxzar,  bel-shaz'-zar,  )    "RpTc 

Belteshazzar,  bel-te-shaz'-zar  J 

prince    (i.  e.,  prince  whom  Bel  fa- 
vours). 
Ben,  ben,  son. 
Benaiah,  be-nai'-yah,  whom  Jehovah 

has  built. 
Ben-amini^  ben-am'-my,  son  of  my 

own  kindred. 
Bcne-berak,   ben-eb'-e-rak,    sons   of 

Barak  (or  of  lightning). 
Bene-jaakau,  ben-e-ja'-a-kan,   s.   of 

Jordan. 
Bcii>ha(lad,  ben-ha'-dad,  s.  of  Hadad. 
Ben»hail,  ben-hah'-il,  s.  of  the  host 

(t.  e.,  warrior). 
Ben-hanan,    ben-ha'-nan,   s.  of  one 

who  is  gracious. 
Bcnlim,  ben-ee'-noo,  our  s. 
Benjamin,  ben'-ja-min,  *.  of  the  right 

liand. 
Beno,  ben'-o,  his  *. 
I7cn-oni,  ben-o'-ny,  s.  of  my  sorrow. 
Vcn-zoheth,  ben-zo'-heth,  a.    of  Zo- 

heth. 
Beon,  be'-on  (contracted  from  Baal- 

ineon,  q.  v.). 
Beor,  be'-or,  torch,  lamp. 
Bera,  be'-ra,  son  of  evil  (?). 
Berachah,  ber-a'-kah,  blessing. 
Berachlah,  ber-a-kP-ah,  |  ^j^^^     j^. 
Bcrechiah,  ber-e-ki'-ah,  j 

hovali  hath  blessed. 
Bcraiah,  be-rai'-yah,  whom  Jehovah 

created. 
Bcrea,  be-re'-a. 
Bcred,  be'-red,  hall. 
Beri,  be'-ry.    (See  Beeri.) 
Berlah,   be-ri'-ah,  son   of  evil   (?),  a 

gift  (7). 
Berlites,    be-ri'-ites,    descendants   of 

Berlah. 
Berlth,  be'-rlth,  a  covenant. 
Bvrnice,  ber-ni'-see,  brlnger  of  victory. 
Bero<lach-balartan,ber'-o-dak-Bal'-a- 

dan,  Borodacli,  worshipper  of  Bel. 
Berodinh,  ber'-o-tliah,  1 
lUroiUal,  bcro'-tliai,     J  "^^  wells, 
Besal,  \)t''-sai,  sword,  or  victory  (?). 
BesodcE.alt,  l)e-so-di'-ah,  in  tl)e  secret 

or  Jilioviili, 
4 


Besor,  be'-sor,  cold,  to  be  cold,  as 
water. 

Betah,  be'-tah,  confidence. 

Beten,  be'-ten,  valley. 

Bethabara,  beth-ab'-a-rah,  house  of 
passage. 

Beth-anath,  beth'-a-nath,  ■»  ,       . 

Beth-anoth,  beth'-a-noth,  I  •  '^  ^'^' 
sponse,  or  echo. 

Bethany,  beth'-a-ny,  h.  of  dates. 

Beth-arabali,  beth-ar'-a-bah,  h.  of  the 
desert. 

Beth-aram,  beth-a'-ram,  h.  of  the 
height. 

Beth-arbel,  beth-ar'-bel,  h.  of  the  am- 
bush of  God. 

Beth-aven,  beth-a'-ven,  h.  of  vanity 
(i.  e.,  of  idols). 

Beth-azinaveth,  beth-az-ma'-veth,  h, 
strong  as  death. 

Betli-baal-meon,  beth'-ba-al-me'-on, 
h.  of  Baal-meon. 

Both-bara,  beth'-ba-rah.  (See  Beth- 
abara.) 

Bcth-birei,  beth-bir'-e-i,  h.  of  my 
creation. 

Beth-car,  beth'-kar,  h.  of  pasture. 

Beth-dag^on,  beth-da'-gon,  h.  of  Da- 
gon. 

Bcth-diblathaim,  beth-dib-la-thay'- 
im,  h.  of  the  two  cakes. 

Bethel,  beth'-el,  7i.  of  God. 

Beth-emek,  beth-e'-mek,  h.  of  the 
valley. 

Bether,  be'-ther,  separation. 

Bethesda,  beth  -  es'-dah,  house  of 
mercy. 

Beth-ezel,  beth-e'-zel,  h.  of  firm  root 
(i.  e.,  of  fixed  dwelling). 

Beth-gader,  beth-ga'-der,  ?i.  of  the 
wall. 

Bcth-gamiil,  beth-ga'-mul,  h,  of  the 
weaned. 

Beth-haccercm,  beth-hak'-ker-era,  h. 
of  the  vineyard. 

Betli-liaggan,  beth-hag'-gan,  the  gar- 
den-/!. 

Betli-Iiaran,  beth-ha'-ran,  7i.  of  the 
height. 

Beth-hoglah,  beth-hog'-lah,  h.  of  the 
partridge. 

Beth-horon,  beth-ho'-ron,  h.  of  the 
hollow. 

Beth-jcshimoth,  beth-jesh'-i-moth, 
h.  of  tlie  deserts. 

Beth-lebaoth,  beth-leb'-a-oth,  h.  of 
lionesses. 

Bcth-lchcm,  beth'-le-hem,  }i.  of  bread. 

Bcth-lehem-ephratah,  beth'-le-hem- 
Ef'-ra-tah,  B.  tlie  fruitful  (?). 

Bcth-U-hein-jndah,  beth'-le-hem- Ju'- 
dah,  B.  of  Judah. 

Beth-maachah,  beth  -  ma'  -  a  -  kah, 
house  of  Maachah. 

Beth-marcaboth,  beth-mar'-ca-both, 
h,  of  cliariots. 

Beth-meon,  beth-me'-on,  7i.  of  habi- 
tation. 

Beth-ulinrah,  beth-nim'-rah,  h.  of 
limpid  and  sweet  water. 

Beth-palet,  beth-pa'-let,  h,  of  escape, 
or  of  Pelet. 

Beth-pazzez,  beth-paz'-zez,  h.  of  dis- 
persion. 

Beth-peor,  beth-pe'-or,  temple  of 
(Baal)  Poor. 

Bethphnge,  beth-fa'-jee,  house  of  un- 
ripe figs, 


Beth-phalet,  beth-fa'-let.    (See  Beth- 
palet.) 
Beth-rapha,  beth-ra'-fah, house  of  the 

giant. 
Beth-rehob,  beth-re'-hob.  h,  or  region 

of  breadth. 
Bethsaida,  beth-sa'-i-da,  h.  of  fishing. 
Beth-shan,  beth'-shan,        1 
Beth-shean,  beth-she'-an,  J '^^  °^  ^®S*' 
Beth-shemesh,  beth'-she-mesh,  h.  of 

the  sun. 
Beth-shittah,    beth-shit'-tah,    h.    ot 

acacias. 
Beth-tappnah,  beth-tap'-pu-ah,  h.  of 

apples  or  citrons. 
Bethuel,  be-thu'-el,  man  of  God. 
Betlml,     be-thewl',     abode    of    God, 

tarrying  of  God. 
Beth-ziir,    beth'-zur,    house    of    the 

rock. 
Betonim,  bet-o'-nim,  pistachio  nuts. 
Beulah,  be-ew'-lah,  married. 
Bczal,  be'-zai,  victory. 
Bezaleel,  be-zal'-e-el,  in  the  shadow 

(i.  e.,  the  protection)  of  God. 
Bezek,  be'-zek,  lightning. 
Bezer,  be'-zer,  ore  of  precious  metal. 
Bichri,  bik'-ri,  juvenile. 
Bidkar,    bid'-kar,    sou    of   piercing 

through. 
Blgtha,  big;-thah,     I    jft  ^j  J 
Bigthan,  big'-than,  J 
Bigval,    big'-vai,     husbandmen     (?), 

happy  (?). 
Bildad,  bil'-dad,  son  of  contention. 
Bileam,  bil'-e-am,  foreign. 

Bilgal^'bU'-'gatf ' }  cheerfulness. 
Bilhah,  bil'-hah,  modesty. 
Bilhan,  bil'-han,  modest. 
Bilghan,  bil'-shan,  son  of  tongue  (i.  e., 

eloquent). 
Bimhal,  bim'-hal,  son  of  circumcision. 
Blnea,  bin'-e-ah,  a  gushing  forth. 
Binnul,  bin'-nu-i,  building. 
Birsha,  bir'-sha,  son  of  wickedness. 
Birzavith,    bir'- za- vith,    apertures, 

wounds  (?),  well  of  olives  (?). 
BUhlam,  bish'-lam,  son  of  peace. 
Bithiah,    bith-i'-ah,   daughter   (t.    e., 

worshipper)  of  Jehovah. 
Bithron,  bith'-ron,  section. 
Bithynia,  bi-thinn'-ya. 
Blzjothlah,  biz-joth'-i-ah,|  ^.^ntempt 
Bizjothjah,  biz-joth'-jah,   J 

of  Jehovah. 
Blztha,  biz'-tha,  eunuch. 
Blastus,  blas'-tus,  one  who  sprouts, 

gum. 
Boanerges,    bo-a-ner'-ges,     sons     of 

thunder. 
Boaz,bo'-az,|flggt^ggg_ 
Booz,  bo'-oz,  J 

Bocheru,  bolc'-e-roo,  he  is  firstborn. 
Bochim,  bo'-kim,  weepers. 
Bohan,  bo'-han,  tliumb. 
Boscath,    bos'-cath,    stony,    elevated 

ground. 
Bosor,  bo'-sor  (same  as  Beor,  q.  v.). 
Bozez,  bo'-zez,  shining, 
Bozi-ah,  boz'-rah,  a  fold,  sheepfold. 
Bukkl,  buk'-ki,  wasting. 
Bukkiah,  buk-ki'-ah,  w,  of  Jehovah. 
Bunah,  bew'-na,  prudence. 
Bunui,  bun'-ni,  built. 
Bmz,  buzz,  despised,  or  contemned. 
Buzi,  bew'-zi,  descended  from  Buz. 


8G 


CAB 


CEE 


DIN 


Cab,  kab,  hollow. 

Cabbon,  kab'-bon,  bond,  cake. 

Cabul,  ka'-bul,  as  nothing. 

Caesar,  see'-zar,  a  cut  or  gash. 

Caiaplias,  kai'-a-fas,  depression. 

Cain,  kane,  |    a  possession,  pos- 

Caiiiau,  kai'-nan, ) 

sessed,  or  acquired. 
Calali,  kah'-lah,  old  age. 
Culcol,  kal'-kol,  sustenance. 
Caleb,  ka'-leb,  a  dog. 
Caleb-epliratalijka'-leb-Eph'-ra-tah, 

C.  the  fruitful. 
Calneli,  kal'-nay,  1    fortified  and  will- 
Caluo.  kal'-no.       > 


Caliio,  kal'-no, 

iug. 
Calvary,  kal'-va-ry,  skull. 
Camou,  ka'-mon,  abounding  in  stalks. 
Cana,  ka'-nah,  reedy. 
Canaan,  ka'-nan,  depressed,  low  re- 
gion, merchant. 
Cantlace,  kan-da'-see,  who  possesses, 

sovereign  of  slaves  (?). 
Canneli,  kan'-nay,  plant  or  shoot. 
Capeniawm,  ka-per'-na-um,  city  of 

consolation  (?). 
Caplitor,  kaf'-tor,  chaplet,  knop  (?). 
Caplitoriin,  kaf-to-1-im,  inhabitants 

of  Caphtor. 
Cappadocia,  kap-pa-do'-shya. 
Carcas,  kar'-kas,  eagle  (?),  severe. 
CarcUeinisli,    kar'-ke-mish,    fortress 

of  Chemosh. 
Careab,  ka-re'-ah,  bald. 
Carniel,   kar'-mel,  the  mountain  of 

the  garden,  park. 
Carmi,  kar'-my,  a  vinedresser. 
Carpus,  kar'-pus,  fruit,  or  fruitful. 
Carsliena,  kar'-she-nah,  spoiling  of 

war. 
Casiphia,  ka-sif-i-a,  silver  (?). 
Casleu,  kas'-lew,  languid. 
Caslwlxim,  kas'-lu-him,  fortified. 
Castor,  kas'-tor. 
Cenclirea,   sen'-kre-a,   millet,   small 

pulse. 
Cephas,  see'-fas,  a  rock,  or  stone. 
Cesarea,  ses-a-re'-a,  named  after  (Au- 
gustus) Csesar. 
Cesarea-pUilippi,  ses-a-re'-a-Phil-ip'- 
pi,  named  after  Philip  (the  tetrarch). 
Clialcol,  kal'-kol,  sustenance. 
Cbaldea,  kal-de'-a. 
Cbarasliim,  kar'-a-shim,  craftsmen. 
Cbarran,  kar'-ran.    (See  Hakan.) 
Cbebar,  ke'-bar,  length. 
Cliedorlaomer,    ked-or-la'-o-iner,    a 

handful  of  sheaves. 
Clielal,  ke'-lal,  completion. 
Cliellub,  kel'-lew,  the  state  or  condi- 
tion of  a  bride,  completed. 
Clieliib,  ke'-lub,  basket. 
Clielubal,  ke'-iu-bai  (same  as  Caleb, 

q.  v.). 
Clieinarling,kem'-a-rims,in  black  (at- 
tire). 
Cbemosli,    ke'-mosh,   subduer,    con- 
queror, tamer. 
Cbenaanab,  ke-na'-a-nah,  merchant. 
Chenanl,  ken'-a-ny,  protector. 
CUenaniali,  ken-a-ni'-ah,  whom  Je- 
hovah hath  set. 
Cliephar-liaammonai ,  ke'  -  far  -  Ha  - 
am'-mo-nai,  village  of  the  Ammon- 
ites. 
Cbcpbirali,  ke-fi'-rah,  village. 
Cheran,  ke'-ran,  a  harp,  lyre. 
Cberetliims,  ker'-eth-ims,  Cretans  (?). 


Cheretliites,  ker'-eth-ites,  execution- 
ers, runners. 
Cherith,  ke'-rith,  1    separation. 
Cherish,  ke'-rish, » 
Cherub,  ke'-rub,  1    a  herald  (?). 
Cherub,  cher'-ub,  J        strong  (?). 
Cherubim,    cher'-u-bim  (plural    of 

cherub). 
CIiesalon,kes'-a-lon,confidence,hope. 
Chesed,  ke'-sed,  gain. 
Chesll,  ke'-sil,  a  fool,  ungodly. 
Chesulloth,  ke-sul'-loth,  confidences. 
Chezlb,  ke'-zib,  false. 
Chidon,  ki'-don,  dart,  javelin. 
Cliileab,  kil'-e-ab,  whom  the  father  (t. 

e.,  Creator)  has  perfected. 
Chlliou,  kil'-e-on,  wasting  away. 
Chilinad,  kil'-mad. 
Chimham,    kim'-ham,   languishing, 

longing. 
Chinnereth,  kin'-ne-reth,"|     ^^  lyre. 
Chinneroth,  kin'-ne-roth,  / 
Chios,  ki'-os,  open,  or  opening. 
Chisleu,  kis'-lew,  languid. 
Chislon,  kislon,  confidence. 
Chlslotli-tabor,     kis'  -  loth  -  Ta'  -  bor, 

flanks  of  Tabor. 
Chittim,  kit'-tim,  men  of  Cyprus. 
Chiun,  ki'-youn,  statue,  image. 
Chloe,  klo'-ee,  green  herb. 
Chorashan,    ko-ra'-shan,  smoking 

furnace. 
Choraiin,  1  j^Q.j.g^,.gjjj^  f    ^jjg    secrets 
Chorasin,  >  t 

or  mystery. 
Chozeba,  ko-ze'-ba,  lying. 
Christ,   the  anointed  (equivalent  to 

Messiah). 
Chronicles,    kron'-i-kls,    records    of 

history. 
Chub,  kub,  the  people  of  Nubia  (?). 
Chiin,  kun,  establishment,  place  (?). 
Chushan-rishathaim,        ku'  -  shan  - 
Rish-a-thay'-ira,  most  malicious  or 
wicked  Cushite. 
Chuza,  kew'-za,  seer, 
Cilicia,  si-lish'-ya. 

Cinnereth,  kiu'-ne-reth.    (See  Chin- 
neroth.) 
Clauda,  klaw'-da. 
Claudia,  klaw'-dya. 
Claudius,  klaw'-di-us. 
Clement,  klem'-ent,  mild,  good,  mod- 
est. 
Cleopas,  kle'-o-pas,   )      jgarned,   the 
Cleophas,  kle'-o-fas, ) 

whole  glory. 
Cnidus,  ni'-dus. 

Col-hozeh,  kol-ho'-zeh,  all-seeing. 
Colosse,  ko-los'-see. 
Colossians,  ko-losh'-e-ans,  people  of 

Colosse. 
Coniah,  ko-ni'-ah   (contracted   from 

Jeconiah,  q.  v.). 
Cononiah,  kon-o-ni'-ah,  whom  Jeho- 
vah defends,  has  set  up. 
Coos,  ko'-os. 
Cor,  kor,  a  round  vessel. 
Core,  ko'-re.    (See  KoRAH.) 
Corinth,  kor'-inth. 
Corinthians,  ko-rinth'-yans,  inhab- 
itants of  Corinth. 
Cornelius,  kor-ne'-lius,  of  a  horn. 
Cos,  kos. 

Cosam,  ko'-sam,  diviner. 
Coz,  koz,  horn. 
Cozbi,  koz'-by,  lying. 
Crescens,  kres'-sens,  growing. 


Crete,  kreet. 

Cretians,  kreet'-yans,  inhabitants  ot 

Crete. 
Crispus,  kris'-pus,  curled. 
Cush,  kush,  \ 

Cushan,  ku'-shan,  >  black. 
Cuslii,  ku'-shi,         ) 

Cuth,  kuth,         )   treasure-house  (?). 
Cutha,  ku'-tha,  }  ' 

Cutheans,    ku-the'-ans,   inhabitants 

of  Cuth. 
Cyprus,  si'-prus. 
Cyrene,  si-re'-nee. 
Cyrenlus,  si-re'-ni-us,  who  governs. 
Cyrus,  si'-rus,  the  sun. 

Dabareh,dab'-a-ray      )   sHeep-walk. 
Daberath,  dab'-e-rath, ) 
Dabbasheth,  dab'-ba-sheth,  hump  of 

a  camel. 
Dagou,  da'-gon,  little  fish. 
Dalaiah,  da-lai'-yah,  whom  Jehovah 

hath  freed. 
Dalinanutha,  dal-ma-nu'-tha. 
Dalmatia,  dal-may'-shya. 
Dalphon,  dal'-fon,  swift. 
Damaris,  dam'-a-ris,  a  little  woman. 
Damascenes,  dam-a-seens',  people  of 

Damascus. 
Damascus,  da-mas'-kus,  activity. 
Dan,  dan,  judge. 

Danjaan,  dan-ja'-an,  woodland  Dan. 
Daniel,  dan'-yel,  God's  judge. 
Danuah,  dan'-nah,  low  place. 
Dara,   da'-rah   (probably .  contracted 

from  the  next  word). 
Darda,  dar'-dah,  pearl  of  wisdom. 
Darius,  da-ri'-us,  compeller  (7). 
Darkon,  dar'-kon,  scatterer. 
Dathan,   da'  -  than,   belonging  to  a 

fountain. 
David,  da'-vid,  beloved. 
Debir,  de'-ber,  inner  sanctuary. 
Deborah,  deb'-o-rah,  bee. 
Decapolis,  de-kap'-o-lis,  ten  cities. 
Dedan,  de'-dan,  lowland. 
Dedanim,  ded'-a-nim,  inhabitants  of 

Dedan. 
Dehavites,  de-ha'-vites,  villagers. 
Dekar,  de'-kar,  piercing  through. 
Delaiah,  de-lai'-yah,  whom  Jehovah 

has  freed. 
Delilah,  de-li'-lah,   feeble,   pining 

with  desire,  weak,  delicate. 
Demas,  de'-mas,  of  tlie  people  (or  con- 
tracted from  the  next  word). 
Demetrius,  de-me'-tri-us,    belonging 

to  Ceres. 
Derbe,  der'-bee,  juniper  (?). 
Deuel,  de-u'-el,  invocation  of  God. 
Deuteronomy,    dew-ter-on'-o-my,    a 

recapitulation  of  the  law. 
Diana,  di-an'-na,  light-giving,  perfect. 
Diblaim,  dib-lay'-im,  )two 

Diblathaim,  dib-la-thay'-im,  /  cakes. 
Diblath,  dib'-latli  (supposed  to  be  the 

same  as  Riblah,  q.  v.). 
Dibon,  di'-bon,  pining. 
Dibon-gad,  di'-bon-gad,  p.  of  Gad. 
Dibri,  dib'-ry,  eloquent. 
Didymus,  did'-y-mus,  twip. 
Diklah,  dik'-lah,  a  palm  tree. 
Dileau,  dil'-e-an,  cucumber  field. 
Dimnali,  dim'-nah,  dunghill. 
Dimon,  di'-mon,  "l  gtiimess. 

Dimouah,  di-mo'-nab,i 
Dinah,  di'-nah,  judged  (t.  e.,  acquit- 
ted), vindicated. 

6 


DIN 


ELP 


EPl 


Dinaites,  di'-na-ites,  people  of  Dinah. 

Dlnhabah,  din-ha'-bah,  a  lurkiug- 
place  of  robbers. 

Dioiiyging,  di-o-ny'-si-us,  belonging 
to  Dionyslus,  or  Bacchus. 

Diotreplies,  di-ot'-re-fees,  nourished 
by  Jupiter. 

Dishan,  di'-shan,  antelope. 

Dizaltal),  diz'-a-hab,  a  place  abound- 
ing in  gold. 

Dodai,  do'-dai,  loving. 

Dodauitn,  dod-a'-nini,  leaders. 

Dodavali,  dod-a'-vah,  love  of  Jeho- 
vah. 

Dodo,  do'-do,  belonging  to  love. 

Doeg,  do'-eg,  fearful. 

Doplikali,  dof-kah,  knocking. 

Dor,  dor,  dwelling. 

Dorcas,  dor'-kas,  gazelle. 

Dotlian,  do'-than,  two  wells  or  cis- 
terns. 

Drusilla,  droo-sil'-la,  dew- watered. 

DuinaU,  dew'-mah,  silence. 

Durali,  dew'-rah,  circle. 

JSbal,   e'-bal,   (1)  void  of  leaves,   (2) 

stony. 
Kbed,  e'-bed,  servant. 
Cbedmelecli,  e'-bed-me'-lek,  servant 

of  the  king. 
Ebeuezer,  eb-en-e'-zer,  stone  of  help. 
Eber,   e'-ber,   the  region   beyond,   a 

passer  over. 
Ebiasaph,  e-bi'-a-saf,  father  of  gath- 
ering. 
Kbronali,  e-bro'-nah,  passage  (of  the 

sea). 
£cclesiastes,  ek  -  klee  -  zy  -  as'  -  teez, 

preacher. 
Ed,  ed,  witness. 
Edar,  e'-dar,  flock. 
Eden,  e'-den,  pleasantness. 
Eder,  e'-der,  same  as  Edae. 
Edom,  e'-dom,  red. 
Edomitcs,    e'-dom-ites,     inhabitants 

of  Idumea  (or  Edom). 
Edrei,  ed'-re-i,  strong. 
Eglah,  eg'-lah,  heifer. 
Eglaint,  eg-lay'-im,  two  pools. 
Egloii,  eg'-lon,  pertaining  to  a  calf. 
Egypt,  e'-Jipt. 
Elil,  e'-hi,  my  brother. 
Ehud,  e'-hud,  joining  together, 
Ekcr,  e'-ker,  rooting  up. 
Ekron,  ek'-ron,  eradication, 
Eladah,  el'-a-dah,  whom  God  puts  on. 
ElaU,  e'-lah,  terebinth. 
Elani,  e'-lara,  age. 
Elamltes,  e'-lam-ites,  inhabitants  of 

Elam  (or  Persia). 
Elasah,  el'-a-sah,  whom  God  made. 
ElaiU,  e'-lath,  trees,  a  grove  (perhaps 

of  palm  trees). 
El-bethcl,    el-beth'-el,    the    God    of 

Bethel. 
Eldaah,  el'-da-ah,  whom  God  called. 
Eldad,  el'-dad,  whom  God  loves. 
Elead,  el'-e-ad,  whom  God  praises, 
Elcaleh,  el-e-a'-lay,  whither  God  as- 
cends. 
EIca«ah,  el-e-a'-sah,  whom  God  made 

or  created. 
Eleazar,  el-e-a'-zar,  whom  God  aids. 
El-eloIie-i8ra«I,    el-e-lo'-he-iz'-ra-el, 

God,  the  God  of  Israel. 
Eleph,  e'-lef,  ox. 
Ellianan,    el-ha'-nan,     whom     God 

gave. 


Ell,  e'-li,  going  up,  height,  summit. 
Eliab,  el-i'-ab,  whose  father  is  God. 
Eliada,    |el- i' -  a  -  dah,  whom  God 
Eliadali,  J     cares  for. 
Eliah,  el-i'-ah,  my  God  is  Jehovah. 
Eliabba,  el-i'-a-bah,  whom  God  hides. 
Eliakim,  el-i'-a-kim,  whom  God  has 

set. 
Eliam,  e-li'-ara,  God's  people. 
Elistsapli,  e  -  li'  -  a  -  saf,    whom   God 

added. 
Eliatbah,  e-li'-a-thah,  to  whom  God 

comes. 
Elidad,  e-li'-dad,  whom  God  loves. 
Eliel,  e'-li-el,  to  whom  God  strength 

sc.  gives. 
Elieiial,  e-li-e'-nai,  unto  Jehovah  my 

eyes  (are  turned). 
Eliezer,  e-li-e'-zer,  to  whom  God  is 

help. 
Elihorepli,  el-i-ho'-ref,  to  whom  God 

is  the  reward. 
Eliliu,  e-li'-hu,  whose  God  is  He. 
Elijah,   el-i'-jah,   my   God   is  Jeho- 
vah. 
Elika,  el-i'-kah,  God  of  the  congrega- 
tion (?). 
Eliiii,  e'-lira,  trees. 
Elimelech,  e-lim'-e-Iek,  to  whom  God 

is  king. 
Elioenai,  e-li-o-e'-ni,  unto   Jehovah 

my  eyes  (are  turned). 
Eliphal,  el'-i-fal,  whom  God  judges. 
Eliphalet,  e-liph'-a-let,  to  whom  God 

is  salvation. 
Eliphaz,  el-i'-faz,  to  whom   God   is 

strength. 
Elipheleh,  e-liph'-e-leh,  whom  God 

distinguishes   (i.   e.,   makes   distin- 

guislied). 
Elisabeth,  e-lis'-a-beth,  the  oath  of 

God. 
Elisha,  e-li'-sha,  to  whom  God  Is  sal- 
vation. 
Elishah,  e-li'-shah. 
Elishama,   e-lisha'-ma,    whom    God 

hears. 
Elishaphat,  e-lish'-a-fat,  whom  God 

judges. 
Elisheba,  e-Iish'-e-ba,  to  whom  God 

is  the  oath. 
Elisliua,  e-lish'-u-ah,  to  whom  God  is 

salvation. 
Eliud,  e-li'-hud,  God  of  Judah. 
Elizaphan,  e-liz'-a-fan,   whom   God 

protects. 
Elizur,  e-li'-zur,  to  whom  God  is  a 

rock. 
Elkaiiah,  el-ka'-nah,  whom  God  pos- 
sessed. 
Elkoshite,  el'-ko-shite,  inhabitant  of 

Elkosh. 
Ellasar,  el'-la-sar,   oak  or  heap  of 

Assyria. 
Elinodam,    el-mo'-dam      (same     as 

Almodad,  q.  v.). 
Elnaain,  el'-na-am,  whose  pleasure 

or  joy  God  is. 
Eluathan,    el-na'-than,    whom    God 

gave. 
Eloii,  e'-lon,  oak. 
Elonltcs,  e'-lon-ites,  descendants  of 

Elon. 
Elon-beth-hanan,  e'  -  Ion  -  beth  -  ha- 

nan,  oak  of  the  house  of  grace. 
Eloth,  e'-loth  (same  as  Elath,  q.  v.). 
Elpaal,  el'-pa-al,  to  whom  God  is  the 

reward. 


Elpalet,  el'-pa-let,  to  whom  God  is 
salvation. 

Elparan,  el'-pa-ran,  oak  of  Paran. 

Eltekeh,  el'-te-keh,  to  which  God  is 
fear  (or  object  of  fear). 

Eltekon,  el'-te-kon,  to  which  God  is 
the  foundation. 

Eltolad,  el'-to-ittd,  whose  race  or  pos- 
terity is  from  God. 

Eluzai,  e-lu'-zai,  God  is  ray  praises 
(i.  e.,  my  praises  are  directed  to  God). 

Elymas,  el'-y-mas,  a  corrupter,  or 
sorcerer. 

Elzabad,  el'-za-bad,  whom  God  gave. 

Elzaphan,  el'-za-fan,  whom  God  pro- 
tects. 

Eminis,  e'-mims,  terrible  men. 

Emmanuel,  em-man'-u-el,  God  with 
us. 

Emmaus,  em-ma'-us,  hot  springs. 

Emmor,  em'-mor  (same  as  Hamor, 
q.  v.). 

Enam,  e'-nam,  two  fountains. 

Enan,  e'-nan,  having  eyes. 

Endor,  en'-dor,  fountain  of  habita- 
tion. 

Eneglaim,  eu-eg-la'-im,  /.  of  two 
calves,  or  two  pools. 

Engaunim,  en-gan'-nim,  /.  of  gar- 
dens. 

Engedl,  en'-ge-di,/.  of  the  kid. 

Enhaddah,  en-had'-dah,  /.  of  sharp- 
ness, i.  e.,  swift. 

Enhakkore,  en-hak-ko'-re,  /.  of  the 
crier. 

Enhazor,  en-ha'-zor,/.  of  the  village. 

En-mishpat,  en-mish'-pat,/.  of  judg- 
ment. 

Enoch,  e'-nok,  initiated,  or  initiating, 

Euon,  e'-non.    (See  ^non.) 

Enos,  e'-nos,  man. 

Eurimmon,  en-rim'-mon,  fountain 
of  tlie  pomegranate. 

Eu-rogel,  en-ro'-gel,  /.  of  the  spy,  or 
fuller's/. 

Enshemesh,  en-she'-mesh,  /.  of  the 
sun. 

Entappuah,  en-tap'-pu-ah,  /.  of  the 
apple  tree. 

Epaphras,  ep'  -  a  -  fras  (contracted 
from  the  next  word). 

Epaphrodltus,  e  -  paf  -  ro  -  di'  -  tus, 
agreeable,  handsome. 

Epenetus,  e-pen'-e-tus,  laudable. 

Ephah,  e'-fah,  darkness. 

Ephai,  e'-fai,  wearied  out,  languish- 
ing. 

Epher,  e'-fer,  calf,  young  animal. 

Ephes-dammim,  e'  -  fes  -  dam'  -  mim, 
cessation  of  blood. 

Ephesus,  ef'-e-sus. 

Ephcsiaus,  e-fe'-zhi-ans,  inhabitants 
of  Ephesus. 

Ephlal,  ef'-lal,  judgment. 

Ephod,  e'-fod,  to  gird  on,  put  on, 

Ephphatha,  ef'-fa-thah,  be  opened, 

Ephraim,  e'-fra-im,  double  laud,  twin 
land. 

Ephralmites,  e'-fra-im-ites,  inhabit- 
ants of  Ephraim, 

Ephratah,  ef-ra-tah,  land,  region  (7), 
or  fruitful  (?). 

Ephrathites,  ef-rath-itos,  inhabit- 
ants of  Ephrath. 

Ephrou,  e'-fron,  of  or  belonging  to  a 
calf. 

Epicureans,  ep-i-ku-re'-ans,  follow- 
ers of  Epicurus. 


EB 


GEK 


GUE 


Er,  err,  )  -watcher,  watchful, 

Eran,  e'-ran,  J 

Granites,   e'-ran-itea,   posterity  of 

Eran, 
£rastus,  e-ras'-tus,  lovely,  amiable. 
Erecli,  e'-rek,  length. 
Eri,  e'-ri,  guarding  (i.  e.,  worshipping) 

Jehovah. 
Erltes,  e'-ri tes,  inhabitants  of  Eri. 
Esar-Iiaddon,  e'-sar-had'-don,  gift  of 

fire. 
Esau,  e'-saw,  hairy,  rough. 
Esek,  e'-sek,  strife. 
Esli-baal,  esh'-ba-al,  man  or  fire  of 

Baal. 
Esliban,  esh'-ban,  reason. 
Eslicol,  esh'-kol,  cluster. 
Esheaii,  esh'-e-an,  prop,  support. 
Esliek,  e'-shek,  oppression. 
Eslitaol,  esli'-ta-ol,  petition,  request. 
Eslitemoa,  esh-tem-o'-ah,  1     obedi- 
Eslitemotli,  esh'-te-moth, '       ence. 
Esliton,  esh'-ton,  uxorious,  womanly. 
Esli,  es'-li,  whom  Jehovah  reserved  (?). 
Esroin,  es'-rom    (same   as   Hezron, 

q.  v.). 
Esther,  es'-ter,  star,  fortune,  felicitj'. 
Etam,  e'-tam,  a  place   of  ravenous 

creatures. 
Etliam,    e'-tham,    boundary   of    the 

sea  (?). 
Ethan,  e'-than,  a  wise  man,  firmness. 
Etlibaal,  eth-ba'-al,  living  with  Baal 

(i.  c,  enjoying  the  favour  and  help  of 

Baal). 
Etlier,  e'-ther,  plenty,  abundance. 
Ethiopia,    e- thi-o'-pia,   (region   of) 

burnt  faces. 
Ethiiau,  eth'-nan,  a  gift. 
Ethni,    eth'-ni,   bountiful,    magnifi- 
cent. 
EubiUus,  eu-bu'-lus,  prudent,  wise, 

good  counsellor. 
Eunice,  eu-ni'-see,  good  victory. 
Euodias,  eu-o'-di-as,  sweet  favour. 
Euplirates,  eu-fra'-tes,  sweet  water. 
Euroclydon,  eu-rok'-ly-don. 
Eutychus,  eu'-ty-kus,  fortunate. 
Eve,  eve,  life. 

Evi,  e'-vi,  desire,  habitation. " 
Evil-inerodach,  e'- vil  -raer'-o-dak, 

the  fool  or  worshipper  of  Merodach. 
Exodus,  ex'-o-dus,  going  out,  depart- 
ure. 
Ezar,  e'-zar,  treasure. 
Ezbai,  ez'-bai,  hairy. 
Ezbou,  ez'-bon,  a  worker. 
Ezekias,  ez-e-ki'-as.  (See  Hezekiah.) 
Ezekiel,  e-ze'-ki-el,  whom   God  will 

strengthen. 
Ezel,  e'-zel,  departure. 
Ezeni,  e'-zem,  true  strength. 
Ezer,  e'-zer,  help. 
Ezion-geber,  e'-zi -on-ge'-ber,  the 

back-bone  of  a  giant. 
Eznite,  ez'-nite. 
Ezra,  ez'-rah,  help. 
Ezrahite,  ez'-ra-hite,  a  descendant  of 

Ezra,  or  Zerah. 
Ezri,  ez'-ri,  ready  to  help,  the  help  of 

Jehovah. 
Ezron,  ez'-ron.    (See  Hezrox.) 

Felix,  fe'-lix,  liappy. 
Festus,  fes'-tus,  Joyfiil. 
Fortuuatus,  for-tu-u3'-tus,  prosper- 
ous. 

Gaal,  ga'-al,  loathing. 


Gaasb,  ga'-ash,  shaking,  earthquake. 

Gaba,  ga'-bah,  hill. 

Gabbal,  gab'-bai,  an  exactor  of  trib- 
ute. 

Gabbatha,  gab'-ba-tha,  platform. 

Gabriel,  ga'-bri-el,  man  of  God. 

Gad,  gad,  a  troop,  good  fortune. 

Gadara,  gad'-a-rah. 

Gadarenes,  gad-a'-reens,  inhabitants 
of  Gadara. 

Gaddi,  gad'-di,  fortunate. 

Gaddiel,  gad'-di-el,  fortune  of  God  (i. 
e.,  sent  from  God). 

Gadites,  gad'-ites,  descendants  of  Gad. 

Gaham,  ga'-ham,  sunburnt. 

Gahar,  ga'-har,  liiding-place. 

Gaius,  ga'-yus,  earthly. 

Galal,  ga'-lal,  weighty,  worthy. 

Galatlaus,  ga-la'-shyans,  inhabit-ants 
of  Galatia. 

Galeed,  gal-e'-ed,  witness-heap. 

Galilee,  gal'-i-lee,  circuit. 

Gallim,  gal'-lim,  fountains. 

Gallio,  gal'-li-o,  one  who  lives  on 
milk. 

Gamaliel,  ga-ma'-li-el,  benefit  of  God. 

Gamniadiins,  gam'-ma-dims,  war- 
riors (?). 

Gamul,  ga'-mul,  weaned. 

Gareb,  ga'-reb,  scabby. 

Garniite,  gar'-mite,  bony. 

Gasliniu,  gash'-mu  (same  as  Geshem, 

q.  v.). 

Gatam,  ga'-tam,  their  touch,  one  puny 
or  thin. 

Gatli,  gath,  wine-press. 

Gath-rinimon,  gath-rim'-mon,  xv.  p. 
of  tlie  pomegranate. 

Gaza,  ga'-zah,  strong,  fortified. 

Gazer,  ga'-zer,  place  cut  off,  preci- 
pice. 

Gazez,  ga'-zez,  shearei". 

Gazites,  gaz'-ites,  inhabitants  of  Gaza. 

Gazzuni,  gaz'-zam,  eating  up. 

Geba,  ge'-bali,  hill. 

Gebal,  ge'-bal,  mountain. 

Geber,  ge'-ber,  man. 

Gebiin,  ge'-bim,  (1)  cisterns,  or  locusts, 
(2)  trenches. 

Gedallah,  ged-a-li'-ah,  whom  Jeho- 
vah has  made  great, 

Geder,  ged'-er, 

Gedor,  ge'-dor, 

Gederah,  ged-e'-rah,  enclosure,  sheep- 
fold. 

Gederlte,  ged'-e-rite,  native  of  Geder. 

Gcdei-oth,  ged'-e-roth,  folds. 

Gchazi,  ge-ha'-zi,  valley  of  vision. 

Geliloth,  gel'-i-loth,  regions,  borders. 

Gemalli,  ge-mal'-li,  possessor  or 
driver  of  camels. 

Gemariah,  gem-a-ri'-ah,  wliom  Jeho- 
vah has  completed. 

Genesis,  jen'-e-sis,  generation,  or  be- 
giuuiug. 

Gennesaret,  ge-nes'-a-reth. 

Genubath,  gen-u'-bath,  theft. 

Gentiles,  jen'-tiles,  the  nations  of  the 
west. 

^**""'     }  ge'-ra,  a  grain. 
Gerah,  ) 

Gerar,  ge'-rar,  sojourning,  lodging- 
place, 

Gergeseues,  ger-ge-seens',  inhabitants 
of  Gerasa. 

Gerlziin,  ger'-i-zim. 

Gershom,  ger'-shom,  \   expulsion. 

Gershon,  ger'-shon,    i 


wall. 


Gesham,  ge'-sham,  filthy. 

Geshem,  ge'-shem,  is  rained  upon. 

Geshur,  ge'-shur,  bridge. 

Geshurl,ge'-shu-ri  )      inhabit- 

Geshurltes,  ge-shu'-rites,  > 
ants  of  Geshur. 

Gether,  ge'-ther,  dregs. 

Gethsemane,    geth-sem'-a-ne,   oil- 
press. 

Genel,  gew'-el,  majesty  of  God. 

Gezer,  ge'-zer,  plaee  cut  oflF,  precipice, 

Gezrltes,  gez'-rites,  dwelling  in  a  des- 
ert land. 

Giah,  gi'-ah,  breaking  forth  {sc.)  of  a 
fountain. 

Gibbar,  gib'-bar,  a  hero,  a  soldier. 

Glbbethou,  gib'-be-thon,  a  lofty  place, 
an  acclivity. 

Gibea,      > 

Gibeah,  1  giJ^'-e-ah,  K  .jj^ 

Gibeath,  gib'-e-ath,  i 

Gibeon,  gib'-e-on,  pertaining  to  a  hiU 
{i.  e.,  built  on  a  hill). 

Gibeonltes,  gib'-e-on-ites,  inhabitants 
of  Gibeon. 

Glblltes,  gib'-lites,  inhabitants  of  Ge- 
bal. 

Giddalti,  gid-dal'-ti,  I  have  trained  up. 

Giddel,  gid'-del,  too  great,  giant. 

Gideon,  gid'-e-on,  cutter  down  (i.  e., 
brave  soldier). 

Gldeoni,  gid-e-o'-ni,  |  ^^^^^       ^^^^^ 

Gidom,  gi'-dom,  i 

Glhon,  gi'-hon,  breaking  forth  (of  a 
river). 

Gilalai,  gi-la-lai',  dungy. 

GUboa,  gil-bo'-ah,  bubbling  fountain. 

Gilead,  gil'-e-ad,  (1)  hard,  stony  re- 
gion, (2)  hill  of  witness. 

Glleadite,  gil'-e-ad-ite,  inhabitant  of 
Gilead. 

Gilgal,  gil'-gal,  a  circle,  or  a  rolling 
away. 

Glloh,  gi'-lo,  emigration,  exile. 

Gimzo,  gim'-zo,  a   place  abounding 
with  sycamores. 

Ginath,  gi'-nath,  protection,  garden. 

Ginnetho,  gin'-ne-tho,        j  gardener. 

Giunethon,  gin'-ne-thon,  J 

Girgasliite,  gir'-gash-ite,  dwelling  iu 
a  clayey  soil. 

Gispa,  gis'-pah,  soothing,  flattery. 

Glttah>hepher,      git'  -  tah  -  He'  -  fer, 
wine-press  of  the  well. 

Gittaini,  git'-ta-im,  two  wine-presses. 

Gittites,    git'  -  tites,    inhabitants    of 
Gath. 

Gittitli,  git'-tith,  a  stringed   instru- 
ment. 

Gizonite,  gi'-zo-nite. 

Goath,  go'-ath,  lowing. 

Gob,  gob,  pit,  cistern. 

Gog,  gog,  extension. 

Golun,  go'-lan,  exile. 

Golgotha,  gol'-go-thah,  a  skull. 

Goliath,  go-li'-aih,  exile,  an  exile. 

Gomer,  go'-mer,  complete, 

Gomorrah,  go  -  mor'  -  rah,    culture, 
habitation. 

Goshen,  go'-shen,  frontier  X?). 

Gozan,  go'-zan,  stone  quarry. 

Greece,  grees. 

Grecia,  gi'eesh'-ya. 

Gudgodah,  gud'-go-dah,  thunder  (?). 

Gunl,  gn'-ni,  painted  with  colours. 

Gunltes,   gu'  -  nites,   descendants  oi 
Guni. 

Gur,  gur,  whelp,  lion's  cub. 

7 


GUR 

Gurbaal,   gur-ba'-al,    sojourning    of 
Baal. 

IlnaUashtari,    ha-a-hash'-ta-ri,     the 

muleteer. 
Ilabaialk,  ha-bai'-ah,  whom  Jehovah 

hides. 
Kabakkuk,  hab'-bak-kuk,  embrace. 
Hab-azinialt,   hab-a-zi-ni'-ah,    lamp 

of  Jehovah. 
Kabor,  ha'-bor,  joining  together. 
KaclialiaU,  hak-a-li'-ah,  whom  Jeho- 
vah disturbs,  dark.  - 
HacUilali,  hak'-i-lah,  dark,  dusky. 
H»(.'Unio»i,  hak'-mo-ni,  wise. 
HacUinonite,    hak'-mo-nite,    a     de- 
scendant of  Haclimoni. 
Hadad,  ha'-dad,  sharpness. 
Hadadezer,  ha-dad-e'-zer,  whose  help 

is  hadad. 
Hadad-riinnion ,    h  a'-dad-Ri  m-mon , 

named  from  Hadad  and  Rimmon. 

q.  V. 
Hadar,  ha'-dar,  enclosure. 
HadasUali,  had-a'-shah,  new. 
Hadassali,  ha-das'-sali,  myrtle. 
HadaftaU,  had-at'-tah,  new. 
Hndid,  ha'-did,  sharp. 
Iladlai,  had'-lai,  rest,  rest  of  God. 
Iladorani,  ha-do'-ram,  noble  honour. 
Hadracli,  ha'-drak,  dwelling. 
Hagab,  ha'-gab  -.i^^^^^^     , 

Hagaba,  ha-ga'-bah,J 
Hagav,  lia'-gar,  fliglit. 
Hagarites,  ha'-gar-ites. 
Ilaggai   hag'-ga-i,|fgg^j^.g_ 
Haggi,  hag'-gi,        J 
H.aggcri,  hag'-ge-ri. 
Ilaggiaii,  hag-gi'-ah,  festival  of  Je- 
hovah. 
Haggites,  hag'-gites,  the  posterity  of 

Haggi. 
Ilaggitb,  hag'-gith,  festive,  a  dancer. 
Has,  ha'-i,  a  heap  of  ruins. 
Hakkatan,  hak'-ka-tan,  the  small. 
Hakkoz,  hak'-koz,  the  thorn. 
Hakuplia,  ha-ku'-fa,  bent. 
Ilala,  ha'-lah. 
Ilalak,  ha'-lak,  smooth. 
Kallitil,  hal'-hul,  trembling. 
Hall,  ha'-li,  ornament,  necklace. 
HallelujaU,  hal-le-loo'-yah,  praise  ye 

Jeliovah. 
Kallohcsh,    hal  -  lo'  -  hesh,    the    en- 
chanter. 
Ham,  ham,  (1)  warm,  black,  (2)  noisj 
multitude. 

Haniau,  ha'-man,  alone,  solitary. 

Haniatli,  ha'-math,  defence,  citadel. 

Ilamatliite,  ha'-math-ite,  a  dweller 
at  Hamath. 

Hamatk-zobah,  ha'-math-Zo'-bah. 

Hammatli,       ham'  -  math,       warm 
springs. 

IlammedatHa,     ham'-  med  -  a'  -  tha, 
twin  (7). 

Hammelccli,  ham-me'-lek,  the  king. 

Hamnioleketli,  ham  -  mo  -  le'  -  keth, 
the  queen. 

Ilainmon,     ham'  -  mon,    warm,     or 
sunny. 

Ilamntotlidor,         ham'  -  moth  -  dor, 
warm-springs  dwelling. 

Ilamonali,  ham-o'-nah,  multitude. 

Hamon-gog,  ha'-mon-Gog,  m.  of  Gog. 

Hamor,  ha'-mor,  ass. 

Ilamuel,  ha'-mu-el,  heat  (wrath)  of 
God. 

8 


HAS 

Hamul,    ha'-mul,   who   has    experi- 
enced mercy. 

Hainulitcs,    ha'-mul-ites,    the   pos- 
terity of  Hamul. 

Hamiital,  ha-mu'-tal,  refreshing,  like 
dew. 

Hanameel,  ha-nam'-e-el. 

Hanaii,  ha'-nan,  merciful. 

Hanaiteel,  hau'-a-ne-el,  whom   God 
graciously  gave. 

Hanani,  ha-na'-ni,  favourable,   gra- 
cious. 

Hananiali,  han-a-ni'-ah,    whom  Je- 
hovah graciously  gave. 

Hanes,  ha'-nees. 

Haiiiel,  han'-i-el,  grace  of  God. 

Haiiiiali,  han'-nah,  gracious. 

HauiiatUon,  han'-na-thon,  gracious. 

Haiinicl,  han'-nl-el,    the    favour    of 
God. 

Haiiocb,  ha'-nok,  initiated. 

Ilaiiocbiies,   ha'-nok-ites,    descend- 
ants of  Hanoch. 

Hanun,    ha'-nuu,     gracious,    whom 
(God)  pities. 

Hapliralm,  haf-ra'-im,  two  pits. 

Hara,  ha'-ra,  mountainous. 

Haradab,  har'-ra-dali,  fear. 

Haraii,  ha'-ran,  (1)   mountaineer,  (2) 
parched,  dr5^ 

Havarite,  ha'-ra-rite,  a  mountaineer. 

Harbonah,     har-bo'-nah,     an      ass- 
driver. 

Hai-epli,  ha'-ref,  plucking. 

Haretb,  ha'-retli,  thicket. 

Kai-Iiaiab,    har-hai'-j'ah,    who    was 
dried  up. 

Harbas,  har'-lias,  very  poor. 

Harbur,  har'-hur,  inflammation. 

Harim,  ha'-rim,  flat-nosed. 

Haripb,  ha'-rif,  autumnal  showers. 

Hariiepber,  har-ne'-fer,  to  snore,  to 
inhale,  to  pant. 

Harod,  ha'-rod,  fear,  terror. 

Harodite,  ha'-ro-dite,  inhabitant  of 
Harod. 

Haroeh,  ha-ro'-eh,  the  seer. 
Harorite,    ha'-ro-rite.       (See    Hako- 

DITE.) 

Haroshetb,  har'-o-sheth,  carving  or 
working. 

Harsba,  har'-sha,  enchanter,    magi- 
cian. 

Haruin,  ha'-rum,  made  high. 

Hai-uinapb,  ha-ru'-maf,  flat-nosed. 

Hantpbite,  ha-ru'-fite. 

Haruz,  ha'-ruz,  eager,  diligent. 

Hagadiab,  has-a-di'-ah,  whom  Jeho- 
vah loves. 

HascHtiab,  has- 6- nu'- ah,  the  brist- 
ling. 

Hasbabtab,  hash-a-bi'-ah, 

Hasbabnab,  hash-ab 

Hasbabniab,  hash-ab 
whom  Jehovah  esteems. 

Hasbbadana,         hash  -  bad  -  a' 
thought  in  judging,  wise  judge. 

Hasbein,  ha'-shem,  fat. 

Hasbnionab,  hash-mo'-nah,  fatness, 
fat  soil. 

Hasbiib,  ha'-shub,  )  under- 

Hasbiibab,  ha-shu'-bah,/ 
standing,  considerate. 

Hasbuin,  ha'-shum,  rich,  wealthy. 

Ilasbiipba,  ha-shu'-fa,  made  naked. 

Hagrab,  has'- rah,  very  poor. 

Hasgcnaah,     has  -  se  -  na'  -  ah,     the 
thorny. 


villages. 


ji'-ah,  1 
j'-nah,  y 
ib-nl'-ah,  ) 


na. 


HEX 

Hatacb,  ha'-tak,  verity. 
Ilatbatb,  ha'-thath,  terror. 
Hatipba,  ha'-ti-fah,  seized,  captive. 
Hatita,  hat'-i-tah,  digging,  exploring. 
Hattil,  hat'-til,  wavering. 
Hattusb,  hat'-tush,  assembled. 
Havilab,  ha'-vi-lah,  puny  terror. 
Havotb-jair,  ha'-voth-Ja'-ir,  villages 

of  Jair. 
Hauraii,  haw'-ran,  cave-land. 
Hazael,  haz'-a-el,  whom  God  watches 

over. 
Hazaiab,  haz-ai'-ah,  whom  Jehovah 

watches  over. 
Hazar-addar,    ha'-zar-Ad'-dar,     vil- 
lage of  Addar. 
Hazar-eiiau,  ha'-zar-E-nan,  v.  of 

fountains. 
Hazar-gaddab,    ha'-zar-Gad'-dah,    v. 

of  good  fortune. 
Hazar-batticou,  ha'-zar-Hat-ti-kou, 

middle  v. 
Hazar-inavetb,    ha'  -  zar  -  Ma'  -  veth, 

court  of  death. 
Hazar-sbiial,  ha'-zar-Shu'-al,  village 

of  jackals. 
Hazar-susim,  ha'-zar-Su'-sim,    v.  of 

(station  for)  horses. 
Hazclel-po-ni,    ha'^^el-el-po-ni,   the 

shadow  looking  on  me. 
Hazei-iin,  ha-ze'-rim, 
Hazei-otb,  haz-e'-roth,  '• 
Hazer-sliusim,  ha'-zer-shu'-sim,  the 

village  of  horses. 
Hazezoii-tainar,  ha'-ze-zon-Ta'-ma  r 

pruning  of  the  palm. 
Haziel,  ha'-zi-el,  the  vision  of  God, 

seen  by  God. 
Hazo,  ha'-zo,  vision. 
Hazor,  ha'-zor,  enclosure,  castle. 
Heber,  he'-ber,  (1)  a  passer  over,  (2) 

fellowship,  society. 
Hebrevi's,  he'-brews,  descendants  of 

Eber. 
Hebron,  he'-bron,  conjunction,  join- 
ing, alliance. 
Hebrouites,  he'-bron-ites,  the  people 

of  Hebron. 
Hegai,  heg-a'-i,  venerable  (?). 
Helab,  he'-lah,  rust. 
Helam,  he'-lam,  stronghold. 
Hclbab,  hel'-bah,  fatness  (t.  c,  a  fer- 
tile region). 
Helbon,  hel'-bon,  fat  (i.  e.,  fertile). 
Heldal,  hel'-dai,  worldly,  terrestrial 

vital. 
Heleb,  he'-leb  (same  as  Helbah,  q.  v.) 
Hflcd,  he'-led,  life,  the  world. 
Heiek,  he'-lek,  portion. 
Helckltes,  he'-lek-ites,  descendants  of 

Helek. 
Helcm,  he'-lem,  stFoke. 
Helepb,  he'-lef,  exchange. 
Helez,  he'-lez,  loin,  liberation. 
H«Ii,  he'-li,  summit. 
Helkal,  hel'-kai,  Jehovah  his  portion. 
Helkatb,  hel'-kath,  a  portion. 
Hclkatb-bazzurini,    hel'-kath-Haz- 

zu-rim,  the  p.  (field)  of  swords. 
Ilclon,  lie'-lon,  strong. 
Hvinaii,  he'-man,  faithful. 
Ileniatb,  he'-math,  fortress. 
Heuidan,  hem'-dan,  pleasant. 
Hen,  hen,  favour. 
Hena,  hc'-nah,  low  ground. 
Henadad,  heu'-a-dad,  favour  of  Ha 

dad. 
Henoch,  he'-nok.    (8e«  Enoch.) 


HEP 


IJE 


IJH 


Heplier,  he'-fer,  pit,  well. 
Heplierites,  he'-fer-ites,  descendants 

of  Hepher. 
Ileplizlbah,  hef-zi-bah,  in  wliom  is 

my  delight. 
Heres,  he'-res,  the  sun, 
Heresii,  he'-resh,  artificer. 
Hermas,  her'-mas,  Mercury. 
Hermogenes,     her-moj'-e-neez,     de- 
scendants of  Mercury. 
Ilermon,  her'-mon,  lofty. 
Ilermouites,  her'-mon-ites,  the  sum- 
mits of  Hermon. 
Ilerod,  her'-rod,  glory  of  the  skin. 
Ilerodiaus,    he-ro'-di-ans,   partisans 
'    of  Herod. 

f  lerodlas,  he-ro-'di-as,  mount  of  pride. 
Herodion,  he-ro'-di-on. 
Hes3ibon,  hesh'-bon,  device. 
Heslinion,    hesh'-mon,    fatness,    fat 

soil. 
Hetli,  heth,  fear,  terror. 
HetlUon,  heth'-lon,  a  hiding-place,  a 
!    place  wrapped  up. 
ITezeki,  hez'-e-ki,  strong. 
HezekiaU,  hez-e-ki'-ah,  the  might  of 
I    Jehovah  (i.  e.,  given  by  Jehovah). 
TIezir,  he'-zir,  swine. 
Heziou,  hez'-i-on,  vision. 
Heirai,  hez'-rai,    |        enclosed,    sur- 
Hezroii,  hez'-ron, ) 
rounded  by  a  wall. 
Hezroiiites,hez'-ron-ites,deseendants 

of  Hezron. 
Hiddai,  hid'-dai,  for  the  rejoicing  of 

Jehovah. 
Hiddekel,  hid'-de-kel,  active,  vehe- 
ment, rapid. 
Kiel,  hi'-el,  God  liveth. 
Hierapolls,  hi-er-rap'-o-lis,  a  sacred 

or  holy  city. 
Hilen,  hi'-len,  place  of  caves. 
Hilkiali,  hil-ki'-ah,  portion  of  Jeho- 
vah. 
Hillel,  hil'-lel,  singing,  praising. 
Hinnom,  hin'-nom. 
Hirali,  hi'-rah,  nobility,  a  noble  race. 
Hiram,  hi'-ram,  noble. 
Hizkiah,  hiz-ki'-ah,      }    might  of  Je- 
Hlzkijali,  hiz-ki'-jah,  ) 

hovah. 
Hittites,    hit'-tites,    descendants   of 
:    Heth. 

Hivites,  hi'-vites,  belonging  to  a  vil- 
lage. 
Hobat),  ho'-bab,  beloved. 
Hobali,  ho'-bah,  a  hiding-place. 
Hod,  hod,  splendour. 
Hodaiali,  ho-dai'-yah,       )    praise  ye 
Hodaviali,  ho-da-vi'-ah,  > 

Jehovah,  or  Jehovah  His  glory. 
Hodesh,  ho'-desh,  new  moon. 
Hode-vali,    ho-de'-va   (same   as    Ho- 

DAVIAH,  q.  v.). 
Hodlah,  ho-di'-ah,    )  i^ajesty  of  God. 
Hodijali,  ho-di'-jah, )        •" 
Hoglali,  hog'-lah,  partridge. 
HoUani,  ho'-ham,  whom  Jehovah  im- 
pels. 
Holon,  ho'-lon,  sandy. 
Hoinani,  ho'-mam,  destruction. 
HopUiii,  hof'-ni,  pugilist,  fighter, 
Hoplirah,   hof'-rah   (see    Phakaoh- 

H). 
Hor,  hor,  mountain, 
ilorain,  ho'-rara,  height,  mountain- 
ous. 
Iloreb,  ho'-reb,  dry,  desert. 


Horem,  ho'-rem,  devoted,  sacred. 
Horkagidgad,  hor'-ha-gid'-gad,  con- 
spicuous mountain,    fiai) 
Hori,  ho'-ri,  cave-dweller. 

Horims,  ho'-rims, )     descendants  of 

Horites,  ho'-rites,  > 
Hori. 

Hortnah,  hor'-mah,  a  devoting,  a 
place  laid  waste. 

Horoiiaim,hor-o-na'-im,two  caverns. 

Horonlte,  hor'-o-nite,  liative  of  Ho- 
ronaim. 

Hosab,  ho'-sah,  fleeing  for  refuge,  or 
a  refuge. 

Hosea,  ho-ze'ah,      1     ^^glfare,    salva- 

Hoskea,  ho-she'-a, ' 
tion. 

Hoskaiah,  ho-shai'-yah,  whom  Jeho- 
vah aids,  whom  Jehovah  has  set 
free. 

Hoskama,  hosh'-a-mah,  whom  Jeho- 
vah hears. 

Hotkani,  ho'-tham,  1  gignet  ring. 

Hotkan,  ho'-tlian,    / 

Hotkir,  ho'-thur,  (whom  Jehovah) 
left  (?). 

Hukkok,  hnk'-kok,  decreed. 

Hul,  hull,  circle. 

Huldak,  hul'-dah,  a  mole,  weasel, 

Huintak,  hum'-tah,  place  of  lizards. 

Hnpliam,  hu'-fam,  inhabitant  of  the 
shore. 

Hiipkamltes,  hu'-fam-ites,  descend- 
ants of  Hupham. 

Huppak,  hup'-pah,  covering. 

Hupplm,  hup'-pim,  coverings. 

Hiir,  hur,  cavern. 

Hurai,  hu'-rai,  linen-worker. 

Hiiram,  hu'-ram,  noble,  free-born  (?). 

Hurl,  hu'-ri,  linen-worker. 

Hiiskak,  hu'-shah,  haste. 

Huskai,  hu'-sha,  hasting. 

Huskam,  liu'-sham,  haste. 

Huskatklte,  hu'-shath-ite,  inhabitant 
of  Hushah. 

Huskim,  hu'-shim,  those  who  make 
haste. 

Huz,  huz,  eight,  sandy  soil. 

Hiizzab,  huz'-zab. 

H}'ineneus,  hy-men-e'-us,  nuptial,  or 
a  wedding  song. 

Ikkar,  ib'-har,  whom  He  (sc.  God) 
chooses. 

Ibleam,  ib'-le-am,  devouring  the  peo- 
ple. 

Ibneiak,  ib-nei'-yah,  >     ^^^^^   j^j^^. 

Ibuijak,  ib-ni'-jah,     i 
vah  will  build  up,  i.  e.,  cause  to  pros- 
per. 

Ibri,  ib'-ri,  Hebrew. 

Ibzan,  ib'-zan,  tin, 

Ickabod,  ik'-a-bod,  inglorious, 

Iconiuin,  i-ko'-ni-um. 

Idalak,  id'-a-lah,  that  which  God  has 
shown. 

Idbask,  id'-bash,  honied. 

Idflo,  id'-do,  (1)  loving,  given  to  love; 
(2)  calamity. 

Iduineea,  id-u-me'-ah  (same  as  Edom, 
q.  v.). 

Igal,  i'-gal,  whom  God  will  avenge. 

Igeal,  i'-ge-al. 

Igdallak,  ig-da-li'-ah,  whom  Jehovah 
shall  make  great. 

Ilm,  i'-im,  ruins. 

Ije-abarlin,  ij-e-ab'-a-rim,  ruinous 
heaps  of  Abarim. 


Ijon,  i'-jon,  a  ruin, 

Imlak,  im'-lah,  whom  He  (God)  will 

fill  up. 
Ikkesk,    ik'-kesh,    perverseness    of 

mouth. 
Hlyrlcum,  il-lirr'-i-kum. 
Immanuel,  im-man'-u-el,  God  with 

us. 
Immer,  im'-mer,  talking,  loquacious. 

Imna,     |    im'-nah,  whom  He  (God) 
Imnak,  ) 

keeps  back. 
Imrak,  im'-rah,  stubborn. 
Imri,  imrl,  eloquent. 
India,  in'-dya,  land  of  the  Indus. 
Ipkedeiak,  if-e-di'-ah,  whom  Jehovah 

frees. 
Ir,  eer,  city. 

Ira,  i'-rah,  town,  watchful. 
Irad,  i'-rad,  wild  ass. 

Iram,  i'-ram,  |  belonging  to  a  city. 

Iri,  I'-ri,  ) 

Irijak,  i-ri'-jah,  whom  Jehovah  looks 
on. 

Iron,  i'-ron,  timid,  pious,  piety. 

Irpeel,  eer'-pe-el,  which  God  heals. 

Irskamlsk,  eer-she'-mesh,  city  of  the 
sun. 

Ini,  i'-ru. 

Isaac,  i'-zak,  laughter,  sporting. 

Isaiak,  i-zai'-yah,  the  salvation  of  Je- 
hovah. 

Iscak,  is'-kah,  one  who  beholds,  looks 
out, 

Iscariot,  is-kar'-ri-ot,  man  of  K«r- 
isth. 

Iskbak,  ish'-bah,  praising. 

Iskbak,  ish'-bak,  leaving  behind. 

Iskbi-benob,  ish'-bi-be'-nob,  his  seat 
is  at  Nob,  my  seat  is  at  Nob, 

Iskbosketk,  ish-bo'-sheth,  man  of 
shame. 

Iskl,  ish'-i,  salutary, 

Iskiak,  ish-i'-ah,      Iwhom    Jehovah 

Iskljak,  ish-i'-jah,  i     lends. 

Iskina,  ish'-ma,  wasteness, 

Iskmael,  ish'-ma-el,  whom  God  hears. 

Iskinaelites,  ish'-ma-el-ites,  1  de- 

Iskineelites,  ish'-me-el-ites,  J  scend- 
ants  of  Jehovah. 

Isinaiak,  iz-mai'-yah,       \    whom    J 

Iskniaiak,  ish-mai'-yah,  i       hears. 

Isknierai,  ish'  -  me  -  rai,  whom  J 
keeps. 

Iskod,  ish'-od,  man  of  glory. 

Iskiian,  ish'- pan,  bald. 

Isktob,  ish'-tob,  men  of  Job. 

Iskxiak,  ish-u'-ah,U^g^   jg^.gi_ 

Iskiil,  ish-u'-i,        J 

Ismaclilak,  is-ma-ki'-ah,  whom  Je- 
hovah props  up, 

Israel,  is'-ra-el,  contender  or  soldier 
of  God. 

Israelites,  is'-ra-el-ites,  descendants 
of  Israel. 

Issackar,  is'-sa-kar,  he  brings  wa- 
ges (?). 

Italy,  it'-a-ly. 

Itkai,  i'-thai,  with  the  Lord. 

Itkamar,  ith'-  a  -  mar,  the  land  of 
palms. 

Itkiel,  ith'-i-el,  God  is  with  me, 

Itkniak,  ith'-mah,  bereavement, 

Itknan,  ith'-nan,  eiven. 

Itkra,  ith'-rah,     (excellence, 

Itkran,  ith'-ran,  j 

Itkream,  ith'-re-am,  abundance  of 
people,  rest  of  the  people. 

9 


ITH 


JEC 


JEH 


Ithrite,    ith'  -  rite,     descendants    of 

Jether(?). 
Ittali-kazin,  It'-tah-Ka'-zin,  time  of 

tlie  judge,  people  of  the  judge. 
Ittai,  it'-tai,  with  the  Lord. 
Iturea,  it-u-re'-ah,  a  province  named 

from  Jetur. 
Ivali,  i'-vali,  overturning. 
Izliar,       fiz'-har,     i    .. 
Izeliar,     liz'-e-liar,  J 
Izralilali,   iz-ra-lii'-ah,    whom   Jeho- 

vali  brought  to  liglit. 
Izrahite,  iz'-ra-hite,  probably   same 

as  Zakhite,  q.  v. 
Izrl,  iz'-ri,  the  Izrite  or  Jezerite. 

Jaakan,  ja'-a-kan,  he  shall  surround. 

Jaakobah,  ja-ak-o'-bah,  taking  hold 
of  tlie  heel,  supplanter,  layer  of 
snares. 

Jaala,  ja'-a-la,  wild  she-goat. 

Jaalam,  ja'-a-lam,  whom  God  hides. 

Jaanal,  ja-an'-ai,  whom  Jehovah 
answers. 

Jaareoregiin,  ja'-ar-e-or'-e-gira,  for- 
ests of  the  weavers. 

Jaasau,  ja'-a-saw,  whom  Jehovah 
made. 

Jaaslel,  Ja-a'-si-el,  whom  God  com- 
forts. 

Jaazanlali,  ja-az-a-ni'-ah,  whom  Je- 
hovah hears. 

Jaazer,  ja'-a-zer,  whom  He  (God)  aids. 

Jaazlah,  ja-a-zi'-ah,  which  Jehovah 
comforts. 

Jabal,  ja'-bal,  stream. 

Jabbok,  jab'-bok,  pouring  out,  emp- 
tying. 

Jabesli,  ja'-besh,  dry. 

aJabesh-gllead,  j  a'  -  besh  -  Gil'  -  e  -  ad, 
Jabesh  of  Gilead. 

Jabez,  ja'-bez,  causing  pain. 

Jablii,  ja'-bin,  whom  He  (God)  con- 
sidered. 

Jabneel,  jab'  -  ne  -  el,  which  God 
caused  to  be  built. 

Jabneli,  jab'-neh,  which  He  (God) 
caused  to  be  built. 

Jaclian,  ja'-kan,  troubled. 

Jacliin,  ja'-kin,  whom  God  strength- 
ens, founds. 

Jacob,  ja'-kob,  taking  hold  of  the 
heel,  supplanter. 

Jada,  ja'-dah,  wise. 

Jadau,  ja'-daw,  loving. 

Jaddua,  jad'-du-a,  known. 

Jadoii,  ja' -  don,  a  judge,  or  whom 
God  has  judged. 

Jael,  ja'-el,  mountain  goat. 

Jagnr,  ja'-gur,  lodging. 

Jab,  jah  (poetic  form  of  Jehovah,  q.v.). 

Jnliatli,  ja'-hath,  union. 

JaUaz,ja'-haz,  -i  a  place  trara- 

Jalinza,      fja'.haz-ah,    [    pled  down, 

JaUazaU, (  J     perhaps    a 

threshing  floor. 

JaUaziab,  Ja-ha-zi'-ah,  whom  Jeho- 
vah watches  over. 

Jaitazlel,  ja  -  ha  -  zi'  -  el,  whom  God 
w.-xtches  over. 

Jahdat,  jah'-dal,  whom  Jehovah  di- 
rects. 

Jahdiel,jah'-di-el,  whom  God  makes 
glad. 

Jahdo,  Jah'-do,  united,  his  union 

Jahlecl,  jah'-le-el,  hoping  In  viod. 

Jahleclites,   jah'-le-el-ites,    descend- 
ants of  Jahleel. 
10 


Jalimai,  jah'-raai,  whom  Jehovah 
guards. 

JaUzab,  jah'-zah. 

Jahzeel,  jah'-ze-el,  whom  God  allots. 

Jalizeelltes,  jah'-ze-el-ites,  descend- 
ants of  Jahzeel. 

Jalizerali,  jah'-ze-rah,  whom  God 
brings  back. 

Jair,  ja'-er,  whom  He  (sc.  God)  en- 
lightens. 

Jalrus,  ja'-i-rus  (Greek  form  of  Jair). 

Jakaii,  ja'-kan,  see  Jaakan. 

Jakeb,  ja'-keh,  pious. 

Jakim,  ja'-kim,  whom  God  sets  up. 

Jalon,  ja'  -  Ion,  passing  the  night, 
tarrying. 

Jambreg,  jam'-brees. 

James,  james,  supplanter,  under- 
miner. 

Jamin,  ja'-min,  right  hand. 

Jamiiiltes,  ja'-minites,  descendants 
of  Jamin. 

Jamlecb,  jam'-lek,  whom  God  makes 
to  reign. 

Jaiina,  jan'-na,  whom  Jehovah  be- 
stows. 

Jannes,  jan'-nees. 

JauoaU,  ja-no'-ah,         -i 

Janoluih,  ja-no'-hah,   J    ^^  * 

Januni,  sleep,  flight. 

Japbetli,  ja'-feth,  widely  extending. 

JapUia,  ja-fl'-ah,  splendid. 

Japhlet,  jaf'-let,  whom  God  frees. 

Japbleti,  jaf-le'-ti,  the  Jafletite. 

JapUo,  ja'-fo,  beauty. 

Jarak,  ja'-rah,  honey. 

Jareb,  ja'-reb,  adversary. 

Jared,  ja'-red,  descent. 

Jaresiah,  ja-re-si'-ah,  whom  Jehovah 
nourishes. 

JarUa,  jar'-ha. 

Jarib,  ja'-rib,  adversary. 

Jarniutb,  jar'-muth,  high. 

Jaroak,  ja-ro'-ah,  moon. 

JasUen,  ja'-shen,  sleeping. 

Ja«her,  ja'-sher,  upright. 

JasUobeain,  ja-sho'-beam,  to  whom 
the  people  turn. 

Jaskub,  ja'-shub,  turning  oneself. 

Jashubi-leUem,  ja-shu'-bi-Le'-hem, 
a  returner  to  Bethlehem. 

Jaskubltes,ja'-shu-bites,  descendants 
of  Jashub. 

Jaslel,  ja-si'-el,  whom  God  made. 

Jason,  ja'-son,  healing,  or  one  who 
gives  medicines. 

Jatkniel,  jath'  -  ni  -  el,  whom  God 
gives. 

Jattlr,  jat'-teer,  height. 

Javan,  ja'-van,  clay. 

Jazer,  ja'-zer,  whom  (God)  aids. 

Jazlz,  ja'-ziz,  whom  (God)  moves;  to 
whom  God  gives  life  and  motion. 

Jearlm,  Je-a'-rim,  forests. 

Jeaterai,  jea'-te-rai,  whom  the  Lord 
shall  cause  to  stay. 

Jebereckiah,  je-ber-e-ki'-ah,  whom 
Jehovah  blesses. 

Jebus,  je'-bus,  a  place  trodden  down, 
as  a  threshing  floor. 

Jebusl,  jeb'-u-si  (from  Jebus). 

Jebusites,  jeb'-u-sltes,  the  descend- 
ants of  Jebus,  the  son  of  Canaan. 

Jecamiak,  jek-a-mi'-ah,  whom  Jeho- 
vah gathers. 

Jecollak,  jek-o-li'-ah,  for  whom  J. 
shows  Himself  strong,  strong  by 
means  of  J. 


Jeconiak,  jek-o-ni'-ah,  whom  J.  has 
appointed. 

JedaiaU,  je-dai'-yah,  who  praises  J. 

Jedlael,  jed-i'-a-el,  known  by  God. 

Jedidab,  jed-i'-dah,  beloved. 

Jedldiab,  jcd-i-di'-ah,  the  delight 
(friend)  of  Jehovah. 

Jedutbun,  jed-u'-thun,  praising,  cele- 
brating. 

Jeezer,  je-e'-zer  (extracted  from  Abie- 
ZER,  q.  v.). 

Jeezorites,  je-e'-zor-ites,  descendants 
of  Jeezer. 

Jegar-sahadutka ,  j e'-gar-Sa-h a-d u'- 
thah,  the  heap  of  witness  (?). 

JeUaleleel,  je-hal'-el-eel,\  , 

JchaIelol,je-hal'-e-lel,      J  "^   ° 

praises  God. 

Jebdelab,  jeh-dei'-yah,  whom  Jeho- 
vah makes  glad. 

Jebiel,  je-hi'-el,  whom  God  preserves 
alive,  God  liveth. 

JeUlell,  je-hi-e'-li,  a  Jehlelite. 

Jekczekel,    je-hez'-e-kel     (same    as 

EZEKIEL,,  q.  v.). 

Jekiah,  je-hi'-ah,  Jehovah  lives. 
Jekiskiak,     je-hiz-ki'-ah,     Jehovah 

strengthens. 
Jekoadab,  je-ho'-a-dah,    i    whom   J. 
Jekoaddan,  je-ho'-a-dan,  j     adorned. 
Jehoakaz,    je-ho'-a-haz,    whom     J. 

holds  fast. 
Jekoash,  je-ho'-ash,  I  whom  J". 

Jebokaiian,  je-ho-ha'-nan,  I     gave. 
Jekoiackin,  je-hoy'-a-kin,  whom  J. 

has  established. 
Jekoiada,    je-hoy'-a-dah,    whom    J. 

cared  for. 
Jekolakim,  je-hoy'-a-kim,  whom  J. 

has  set  up. 
Jekoiarlb,  je-hoy'-a-rib,  whom  J.  will 

defend. 
Jekonadab,  je-hon'-a-dab,  whom  J. 

impels. 
Jekonatban,    je  -  hon'  -  a  -  than   (see 

Jonathan). 
Jekoram,  je-ho'-ram,  whom   J.  up- 
holds. .  .      ^ 
Jekoskabeatk,    je  -  ho  -  shab'  -  e  -  ath, 

whose  oath  is  J. 
Jekoskapkat,  je-hosh'-a-fat,  whom  J. 

judges  (pleads  for). 
Jekosbeba,  je-hosh'-e-ba,  whose  oath 

is  J. 
Jekosbua,  je-hosh'-u-a  (see  Joshua). 
Jekovak,  je-ho'-vah,  the  eternal,  the 

immutable. 
Jekovak-Jireh,je-ho'-vah-Ji'-reh,  ,/■. 

will  see  or  provide. 
Jekovak-Ni8sl,  je-ho'-vah-Nis'-si,  J, 

my  banner. 
Jekovak-Skallom,  Je-ho'-vah-Shal'- 

lom,  J.  send  peace. 
Jekovak-Skanimali,      je  -  ho'  -  vah  - 

Sham'-mah,  J.  Is  there. 
JeUovak-Tsidkenu,  Je-ho'-vah-Tsid- 

ke'-nu,  J.  our  righteousness. 
Jehozabad,  je-hoz'-a-bad,  whom  J. 

gave. 
Jekozadak,  je-hoz'-a-dak,  whom  J. 

makes  just. 
Jcku,  je'-hu,  Jehovah  is  He. 
Jckiibbah,  je-hub'-bah,  hidden  (t.  e., 

protected). 
Jehiical,  je-hu'-cal,  able. 
Jehud,  je'-hud,  praised. 
Jekiidi,  je-hu'-di,  a  Jew. 
Jehudljah,  je-hu-di'-jah,  the  JeyfeeSi: 


JEH 


JOR 


KED 


Jehush,     je'-hush,    to    whom    God 

hastens. 
Jelel,  je-i'-el,  treasured  of  God  (?). 
Jekabzeel,    je-kab'-ze-el,   what    God 

gathers. 
Jekameam,  jek -a-me'- e-am,  who 

gathers  the  people  together. 
jreltanilaU,jek-a-mi'-ah,  whom  Jeho- 
vah gathers. 
JekutlUel,  je-ku'-thi-el,  the  fear  of 

God. 
Jemima,  jem'-i-ma,  dove. 
Jemwel,  je-mu'-el,  day  of  God. 
Jepbthali,  jef-thah,  whom,  or  what 

God  sets  free. 
JepUunneli,  je-fun'-neh,   for   whom 

a  way  is  prepared. 
Jerali,  je'-rah,  the  moon. 
Jerabmeel,  je-rah'-rae-e),  whom  God 

loves. 
JeraUmeelites,  jer-ah'-me-el-ites,  de- 
scendants of  Jerahmeel. 
Jered,  je'-red,  descent. 
Jeremal,      jer'-e-mi,    dwelling     in 

heights. 
Jeremialt,  jer-e-mi'-ah,  whom  Jeho- 
vah has  appointed. 
JeremotU,  je-re'-moth,  high  places. 
Jerlali,  je-ri'-ah,  founded  by  God.  ■ 
Jericlio,  jer'-i-ko,  a  fragrant  place. 
Jeriel,  je-ri'-el,  people  of  God,  founded 

by  God. 
Jerijah,  je-ri'-jah,  founded  by  God. 
Jeriniotii,  jer'-i-moth,  heights. 
Jeriotli,  je-ri'-oth,  curtains. 
Jeroliam,  jer-o'-ham,  who  is  loved, 

who  will  find  mercy. 
Jerotooam,  jer-o-bo'-am,  whose  peo- 
ple are  many. 
Jerubbaal,     je-rub'-ba-al,    let    Baal 

plead. 
Jeruel,  je-ru'-el,  founded  by  God. 
Jerusalem,  je-ru'-sa-lem,  the  posses- 
sion, habitation,  or  vision  of  peace. 
Jerusha,  je-ru'-sha,  possessed,  by  a 

husband. 
Jesliaiali,  je-shai'-yah,  \  the  salvation 
Jesalali,  je-sai'-yah,       i    of  Jehovah. 
Jeslianaii,  jesh-a'-nah,  old. 
JesUarclali,  jesh-ar'-e-lah,  right  be- 
fore God. 
JesUebeab,    je - sheb'- e- ab,   father's 

seat. 
Jeslier,  je'-sher,  uprightness. 
Jesliimon,  jesh'-i-mon,  the  waste. 
Jesliisliai,     jesh-i-sha'-i,     descended 

from  an  old  man. 
JesUoIiaiali,   jesh-o-hai'-yah,   whom 

Jehovah  casts  down. 
Jesliua,  jesh'-u-ah,  Jehovah  the  sal- 
vation. 
Jesliuntn,    jesh-u'-run,     supremely 

happy. 
Jeslali,  je-si'-ah. 
Jesimiel,    je-sim'-mi-el,   whom   God 

makes,  i.  e.,  creates. 
Jesse,  jes'-se,  wealthy. 
Jesiil,  jes'-u-i,  even,  level. 
Jesuites,  jes'-u-ites,  the  posterity  of 

Jesui. 
Jcsiis,  je'-sus,  Saviour. 
Jetlier,  je'-ther. 
Jetlietli,  je'-theth,  a  nail. 
Jctlilali,  jeth'-lah,  height,  lofty  place. 
Jetliro,  je'-thro,  his  excellence. 
Jetnr,  je'-tur,  an  enclosure,  an   en- 
campment of  Nomades. 
Jensli,  je'-ush,  (to  whom  God)  hastens. 


Jeuz,  je'-uz,  counsellor. 
Jewry,  Ju'-ry,  the  counti-y  of  Judea. 
Je-\vs,  Jews,  inhabitants  of  Judea. 
Jezaniali,  jez-a-ni'-ah. 
Jezebel,  jez'-e-bel,  without  cohabita- 
tion. 
Jezer,  je'-zer,  power,  imagination. 
Jeziab,    je-zi'-ah,   whom    Jehovah 

sprinkles,  expiates. 
Jeziel,  je-zi'-el,  the  assembly  of  God. 
Jczllali,  jez-li'-ah,  whom  God  draws 

out  (i.  e.,  will  preserve). 
Jezoar,  je-zo'-ar,  whiteness. 
Jczraliiah.  jez-ra-hi'-ah,  whom  Jeho- 
vah brings  forth. 
Jezreel,    jez'-re-el,    that   which    God 

planted. 
Jibsani,Jib'-sam,  pleasant. 
Jidlaph,  jid'-laf,  weeping. 
Jimiiab,  jim'-nah,  prosperity. 
Jimiiites,  jim'-nites,  descendants  of 

Jiranaor  Jimnah. 
Jipbtali,  jif'-tah,  whom,  or  what  God 

sets  free. 
Jipbtlialiel,  jif'-tha-hel,  which  God 

opens. 
Joab,  jo'-ab,  whose  father  is  Jehovah. 
Joab,  jo'-ah,  whose  brother  is  J. 
Joabaz,  jo-a'-haz,  whom  J.  holds. 
Joanna,  jo-an'-uah,  grace  or  gift  of  J, 
Joash,  jo'-ash,  whom  J.  bestowed  and 

whom  J.  hastens. 
Job,  jobe,  (1)  a  desert,  (2)  one  perse- 
cuted. 
Jobab,  jo'-bab,  a  desert. 
Jochebed,  jok'-e-bed,  whose  glory  is 

Jehovah. 
Joed,  jo'-ed,  whom  J.  is  witness. 
Joel,  jo'-el,  to  whom  J.  is  God. 
Joelali,  jo-e'-lah,  he  helps,  or  J.  aids 

him. 
Joezcr,  jo-e'-zer,  whose  help  is  J, 
Jogbeali,  jog'-be-ah,  lofty. 
Jogli,  jog'-li,  led  into  exile. 
Joba,  jo'-ha,  whom  Jehovah  called 

back  to  life  (?). 
Jobanan,  jo-ha'-nan,  whom   J.  be- 
stowed. 
Jobn,  jon,  the  grace  or  gift  of  God, 

whom  J.  bestows. 
Joiada,  joy'-a-dah,  whom  J.  favours. 
JoiaUim,  joy'-a-kim, )  whom  J,  sets 
Jokim,  jo'-kim,  '  up. 

Jolarlb,  joy'-a-rib,  whom  J.  defends. 
Jokdeam,  jok'-de-am,  possessed  by 

the  people. 
Jokmeam,  jok-me'-am,  or  jok'-me- 

am,  gathered  by  the  p. 
Jokneam,  jok'-ne-am,  or  jok-ne'-am, 

possessed  by  the  p. 
Jokslian,  jok'-shan,  fowler. 
Joktan,  jok'-tan,  small. 
Joktlieel,   jok-the'-el,    subdued   by 

God. 
Jonadab,  jon'-a-dab,  whom  Jehovah 

impels. 
Jonah,  jo'-nah,  dove. 
Jouan,  jo'-nan  (contracted  from  Jo- 

HANAN,  q.  v.). 
Jonatlian,  jon'-a-than,  whom  Jeho- 

vaVi  gave. 
Joppa,  jop'-pah,  beauty  (?). 
Jorali,  jo'-rah,  watering  :  the  former 

rain. 
Joi-al,  jo'-rai,  whom  Jehovah  teaches. 
Joram,  jo'-ram,  whom  J.  is  exalted. 
Jordan,  jor'-dan,  descending,  flowing 
down. 


Jorlm,  jo'-rim  (a  form  of  Joram  ?). 
Jorkoain,  jor'-ko-am,  paleness  of  the 

people  (?). 
Josabad,  jos'-a-bad,  whom  Jehovah 

bestows. 
Josedecli,  jos'-e-dek,  towards  whom 

J.  is  just,  whom  J.  has  made  just. 
Joscs,  jo'-sees,  (1)  sparing,  exalted,  (2) 

whom  J.  helps. 
Joseph,  jo'-seph,  he  shall  add. 
Josha,  jo'-shah,  |whom   J 

Joshavlali,  josh-a-vi'-ah,  /allows  to 

dwell. 
Joshapbat,  josh'-a-fat.  (See  Jehosh- 

APHAT.) 

JoslibekasUah,    josh-bek-a'-shah,    a 

seat  in  a  hard  place. 
Joshua,  josh'-u-a,  whose  help  is  Je- 
hovah. 
Josiah,  jo-si'-ah,  whom  J.  heals. 
Josibiah,  jos-i-bi'-ah,  to  whom  God 

gives  a  dwelling. 
Josiphlah,  jo-si-fl'-ah,  whom  Jeho- 
vah will  increase. 
Jotbah,  jot'-bah,  "j 

Jotbath,  jot'-bath,  >-goodness. 

Jotbathah,  jot'-ba-thah.) 
Jotham,  jo'-tliam,  Jehovah  is  upright. 
Jozachar,   joz'-a-kar,   whom    J.  has 

remembered. 
Jozadak,    joz'-a-dak,   whom    J.  has 

made  just. 
Jubal,  ju'-bal,  music. 
Jucal,  ju'-cal,  potent. 
Judah,  ju'-dah,  ^ 
Judas,  ju'-das,    |- praised. 
Jude,  jude,  ) 

Judea,  ju-de'-a,  from  Judah. 
Judith,  ju'-dith  (probably  from  the 

same). 
Julia,  ju'-lia  (feminine  of  Julius). 
Julius,  ju'-li-us. 

Junia,  ju'-ni-a,  youthful,  or  belong- 
ing to  Juno. 
Jupiter,  ju'-pi-ter,  helping  father. 
Jushab-hised,        ju'  -  shab  -  he'  -  sed, 

whose  love  is  returned. 
Justus,  jus'-tus,  upright,  righteous. 
Juttah,  jut'-tah,  stretched  out,  or  in- 
clined. 


Kabzcel,     kab'-ze-el,    which    God 
gathers. 

ICadesh,  ka'-desh,  sacred. 

Kadesh-barnea,  ka'-desh-Bar'-ne-a, 
sacred  desert  of  wandering. 

Kadmiel,  kad'-mi-el,  one   before  (a 
minister  of)  God. 

ICadmonitcs,   kad'-mon-ites,    Orien- 
tals. 

Kallai,  kal'-lai,  the  swift  (servant)  of 
Jehovah. 

Kanah,  ka'-nah,  a  place  of  reed. 

Kareah,  ka-re'-ah,  bald. 

Karkaa,  kar-ka'-ah,  "t      foundation, 

Karker,  kar'-ker,       i     bottom,  soft, 
and  level  ground. 

Karnaini,  kar-na'-im,  two  horns. 

Kartah,  kar'-tah,  city. 

ICartan,  kar'-tan,  two  towns,  double 
town  or  city. 

Kedar,  ke'-dar,  black-skinned. 

Kedemah,  ke'-de-mah,  eastward. 

Kedentoth,  ke'-de-moth,  beginnings. 

Kedesh,  ke'-desh,  sanctuarj'. 

Kehelathah,   ke-hel'-a-thah,  assem- 
bly.    . 

Keilah,  ki'-lah,  fortress. 

11 


KEL 


MAA 


MAL 


Kelaiah,  ke-lal'-yah,  swift  messenger 
of  Jehovah. 

KelUa,  kel-i'-tab,  (1)  assembly,  (2) 
dwarf. 

Kemuel,  kem'-u-el,  congregation  of 
God. 

TCeuan,    ke'-nan,    (1)   possession,   (2) 
smith. 

Kenatli,  ke'-nath,  possession. 

Kenaz,  ke'-naz,  hunting. 

Kenezite,  ken'-e-zite,  descendants  of 
Kenaz  (?). 

Kenltcs,  ke'-nites,  )  smiths, 

Keniiizzites,  ken'-iz-ites,  I     dwellers 
in  a  nest. 

Kereuliappucli,   ke'  -  ren  -  hap  -  puk, 
horn  of  paint. 

Keriotli,  ke-ri'-oth,  cities. 

Keros,  ke'-ros,  a  weaver's  comb, 

KeturaU,  ke-tu'-rah,  incense. 

Kezia,  ke-zi'-a,  cassia. 

Keziz,  ke'-ziz,  cut  off. 

Kibroth-Hattaavah,    kib'-roth-hat- 
ta'-a-vah,  graves  of  lust. 

Klbzaim,  kib'-za-im,  two  heaps. 

KUlron,   kid'-ron,  or   kl'-dron,    tur- 
bid. 

K.iiiali,  ki'-nah,  song  of  mourning, 
lamentation. 

Kir,  keer,  wall,  walled  place. 

Klrliarasetb,  ker-har-a'-seth,"j  brick 

Kirliaresli,  ker-ha'-resh,  >    fort- 

Kirlieres,  ker-he'-res,  J     ress. 

Kirtotli,  ker'-e-oth,  cities. 

Kirjatli,  ker'-jath,  city  (?). 

Kirjatliarba,  ker'-jath-Ar'-bah,  city 
of  Arba. 

KirjatU-aim,  ker'-jath-A-lm,  double 
city. 

Kirjatli-arim,  ker'-jath -A-rim  (con- 
tracted from  ^.-Jeakim,  q.  v.). 

Kirjatli-baal,    ker'-jath-Ba'-al,    city 
of  Baal. 

Kirjatli-Uuzoth,  ker'-jath-Hu'-zoth, 
c.  of  streets. 

Kirjatli-jearim,  ker'-jath-Je'-a-rim, 
c.  of  woods. 

1£.irjatli-sannali,  ker'-jath-San'-nah, 
c.  of  palm  trees. 

Kirjath-sepUcr,    ker'-jath  -  Se'  -  fer, 
book-c. 

KisU,  kish,  snaring,  a  bow. 

Kishi,  kish'i,  bow  of  Jehovah. 

Klsliion,  kish'-i-on, )  hardness. 

Kishon,  kish'-on,       ) 

KisUon,  ki'-shon,  twisted,  tortuous. 

Kithlisli,  kith'-lish,  man's  wall. 

Kitroii,  kit'-ron,  bond,  knotty. 

Kittlin,  kit'-tim.    (See  Chittim.) 

Koa,  ko'-a,  stallion,  he  camel. 

Koliatli,  ko'-hath,  assembly. 

KohatIiitc8,   ko'-hath-ites,  descend- 
ants of  Kohath. 

Kolaiali,  kol-ai'-yah,  voice  of  Jeho- 
vah. 

Korah,  ko'-rah,  ice,  hail,  baldness. 

Kore,  ko'-re,  partridge. 

Koz,  koz,  thorn. 

Kushafak,  kush-ai'-yah,  bow  of  Je- 
hovah (t.  e.,  the  rainbow). 

liaadali,  la'-a-dah,  order. 
Laadan,  la'-a-dan,  put  into  order. 
Labaii,  la'-ban,  white. 
liacIilsU,  la'-kish,  obstinate  (i.  e.,  hard 

to  be  captured). 
Lael,  la'-el,  by  God  (created). 
Laliad,  la'-had,  oppression. 
12 


Laliairoi,  la-hah'-y-ro'-y,  the  living 

One  that  sees  me. 
lialimaii,  lah'-man,  provisions. 
Lahmi,  lah'-mi,  warrior. 
Liaisli,  la'-ish,  lion. 
Lakum,  la'-kum,    stopping    up    the 

way. 
Lamccli,  la'-mek,  powerful. 
Laodlcea,  la-od-i-se'-ah. 
Laodiceaiis,     la-od-i-se'-ans,    inhab- 
itants of  Laodicea. 
Lapidotli,  lap'-i-doth,  torches. 
Lasen,  la-se'-ah. 
Lnslinli,  la'-shah,  fissure. 
LnsJiaroii,  la-sha'-ron,  the  plain. 
Laxariis,  laz'-a-rus,  helpless,  helped 

of  God. 
Lcali,  le'-ah,  wearied. 
Lebaiiah,  le-ba'-nah, )  ^j^g  white. 
Liebanon,  leb'-a-non,  ) 
liebaotli,  leb'-a-oth,  lionesses. 
Lebbcns,  leb-be'-us,  a  man  of  heart, 

praising  or  confessing. 
Lebonali,  le-bo'-nah,  frankincense. 
Lecali,  le'-kah,  progress,  journey. 
lieliablm,  le-ha'-bim.    (See  Lubim.) 
licUi,  le'-hi,  jaw-bone. 
licmuel,  lera'-u-el,  by  God  created. 
lieshem,  le'-shem,  precious  stone. 
lictusUim,  le-tu'-shim,the  hammered. 
lieuniinin,  le-um'-min,  peoples. 
Levi,    le'-vi,    adhesion,   or    garland, 

crown. 
licvites,  le'-vi tes,  descendants  of  Levi. 
lieviticiis,  le-vit'-i-cus. 
liibertiiies,  lib-er'-tines,  made  free. 
Libnali,  lib'-nah,  whiteness. 
liibiii,  lib'-ni,  white. 
Libya,  lib'-ya. 
Likbi,  lik'-hi,  learned,  imbued  with 

learning. 
Liiuus,  li'-nus,  a  net. 
Loaninii,  lo-am'-mi,  not  my  people. 
Lod,  lod,  contention,  strife. 
Iiodcbar,  lo'-de-bar,  without  pasture. 
Lois,  lo'-is,  better. 
Lo-rtibainah,      lo-ru'-ha-mah,     not 

having  obtained  mercy. 
Lot,  lot,  covering,  veil. 
Lotan,  lo'-tan,  a  wrapping  up. 
Lnbiin,     lu'-bim,     dwellers     In     a 

scorched  land  (?). 
Lucas,  lu'-cas.    (See  Luke.) 
Lucifer,  lu'-si-fer,  light-bearer. 
Lucius,  In'-shi-us,  of  light. 
L«d,  lud,  strife  (?). 
Ludini,  lu'-dim. 
Luliitli,   lu'-hith,  made  of  tables  or 

boards. 
Luke,  luke,  light-giving. 
Luz,  luz,  almond  tree. 
Lycaonia,  ly-ka-o'-ny-a. 
Lycia,  li'-shya,  country  of  the  wolf. 
Lydia,  lid'-ya,  water. 
Lydda,  lid'-dah  (Greek  form  of  Lud). 
Lysanius,  ly-sa'-nl-us. 
Lysias,  lis'-i-as,  dissolving. 
Lystra,  lis'-tra. 

Maaeliali,  ma'-a-kah,  1     oppres- 

Maacliatlii,  ma-ak'-a-thee,  J        sion. 

Itlaachatliites,  ma-ak'-a-thites,  in- 
habitants of  ISIaachah. 

Maadai,  ma-a-da'-i,        )  ornament  of 

Maadlali,  ma-a-di'-ah,  I     Jehovah. 

niaai,  ma-a'-l,  compassionate. 

Maaleli-acrabbim,  ma'  -  a  -  Ich  -  A  - 
crab'-bim,  ascent  of  scorpions. 


Maarath,  ma'-a-rath,  a  place  naked 

of  trees. 
Maasseiali,  ma-a-sei'-yah,"|   -^q^^  qj 
Maagial,  ma-as-y-a'-i,         J 

Jehovah. 
Maaziali,  ma-a-zi'-ah,  consolation  of 

Jehovah. 
Maatb,  ma'-ath,  small. 
Maaz,  ma'-az,  wrath. 
Macedonia,  mas-se-do'-nya. 
IVIaclibaiiai,  mak-ba-na'-i,  what  like 

my  sons,  bond  of  the  Lord. 
Maclibeiiali,   mak  -  be'  -  nah,    bond, 

cloak. 
Macbi,  ma'-ki,  decrease. 
Macliir,  ma'-keer,  sold. 
Macliiiadebai,  mak-na-de-ba'-i,  what 

is  like  a  liberal  person. 
Maclipelali,  mak'-pe-lah,  a  doubling, 

portion,  part,  lot. 
Madai,  mad'-ai,  middle  land. 
Madian,  ma'-di-an  (see  Midian). 
Madinannah,  mad-man'- nah, -j  j.,„™ 
Madmen,  mad'-men,  v    ,  .,^ 

Madmenali,  mad-me'-nah        J 
Madon,  mad'-on,  contention. 
Magbisli,  mag'-bisli,  congregating. 
Magdala,  mag'-da-lah,  tower, 
Magdalene,  mag'-da-le'-ne  or  mag'- 

da-len,  inhabitant  of  Magdala. 
Magdlel,  mag'-di-el,  prince  of  Gog. 
Magog,  ma'-gog,  region  of  God. 
Magor-missabib,  ma'  -  gor  -  mis'  -  sa  - 

bib,  fear  round  about. 
Magpiasli,    mag'-pi-ash,     killer     of 

moths. 
Malialab,  mah'-ha-lah,  disease. 
Mabalath,  mah'-ha-lath,  a  stringed 

instrument. 
Malialaleel,  ma-ha'-la-leel,  praise  of 

God. 
Maliall,  mah'-ha-lJ,  sickly. 
Mabanaini,  ma-ha-na'-im,  camps. 
Malianeli-dan,  mah'  -  ha  -  ne  -  Dan', 

camp  of  Dan. 
Maliarai,  ma-ha-ra'-i,  impetuous. 
Maliatk,    ma'  -  hath,     taking     hold, 

seizing. 
Maliavlte,  ma'-ha-vite. 
Blaliaziotli,  ma-hazi'-oth,  visions. 
Malier-sIialal-liasHbaz,      ma'  -  her  • 

slia'-lal-hasli'-baz,    hasting    to    the 

spoil ;  he  speeds  to  the  prey. 
MaUIab,  mah'-lah  (see  Mahalah). 
Makol,  raa'-hol,  dancing. 
MaUlon,  mah'-lon,  sick. 
Makaz,  raa'-kaz,  end. 
Maklielotli,   mak'  -  he  -  loth,    assem- 
blies, congregations,  choirs. 
Makkedali,  mak'-ke-dah,  of  place  of 

shepherds. 
Maktesb,  mak'-tesh,  mortar. 
Malachl,  mal'-a-ki,  the  messenger  of 

Jehovah. 
Malcbani,  mal'-kam,  their  king. 
Malcltiab,   mal-ki'-ah,  king  of  (i.  e., 

appointed  by)  Jeliovah. 
Malkijali,   mal'-ki-jah,   k.   of  (t.   e., 

appointed  by)  J. 
Malcliiel,  mal'-ki-el,    k.  of  (».  e,,  ap- 
pointed by)  God. 
Malcltirani,    mal  -  ki'  -  ram,     k.    of 

height. 
MalcIiii^Uua    (should     be     Mel-cbi. 

SHUAU  also),  mal-ki-shu'-ah,  k.  of 

aid. 
Malclius,   mal'-kus,   king,   or  king- 
dom. 


MAL 


MES 


MOA 


Mallotlil,  mal-lo'-thl,  my  fullness. 

Malluk,  mal'-luk,  reigning,  coun- 
sellor. 

Itlanimon,  mara'-mon,  riches. 

Alamre,  mara'-re,  fatness,  strength. 

Manaen,  man'-a-en,  their  comforter, 
or  leader. 

Blaiiahatli,  ma-na'-hath,  rest. 

Maiialietliites,  ma  -  na'  -  heth  -  ites, 
inhabitants  of  Manahath. 

Itlanasseli,  ma-nas'-seh,  one  who  for- 
gets, or  makes  forget. 

Slanoali,  ma-no'-ah,  rest. 

Slaocli,  ma'-ok,  oppression,  a  girdle 
of  the  breast. 

Maon,  ma'-on,  habitation. 

J>Iara,  ma'-ra,  sad. 

Marah,  ma'-rah,  bitter. 

Maralali,  raar'-a-lah,  trembling. 

Slaranatlia,  mar  -  an'  -  a  -  thah,  the 
Lord  coraeth. 

Marcus,  mar'-cus,  polite,  shining. 

IHaresIiali,  ma-re'-shah,  that  which 
is  at  the  head. 

Mark,  mark,  polite,  shining. 

Marotli,  ma'-roth,  bitterness,  bitter 
fountains. 

Marsena,  mar'-se-na. 

Martlia,  mar'-tha,  stirring  up,  bitter, 
provoking,  a  lady. 

Mary,  ma'-ry,  rebellion. 

Masli,  mash,  drawn  out. 

Mashal,  ma'-shal,  entreaty. 

Masrekali,  nias-re'-kah,  vineyard, 
plantation  of  noble  vines. 

Massa,  mas'-sa,  lifting  up,  gift. 

Massah,  mas'-sah,  a  temptation  of 
Jehovah  (or  complaining  against 
Him). 

Matred,  ma'-tred,  pushing  forward. 

Matri,  ma'-tri,  vain  of  Jehovah. 

Mattau,  mat'-tan,  )       a   gift, 

Mattauali,  mat'-tan-ah,       )    present. 

Mattaniali,  mat-tan-i'-ah,     "j 

M»"««»'».    |mat'-ta-thah,     U^"     «f 
Mattatliah, )  [■     Jeho- 

Mattatlilas,  mat'-ta-thi'-as,  vah. 

Mattenai,  mat-te-na'-i,  J 

Matthan,  mat'-than,  gift. 

Mattliat,  mat'-that,  gift  of  J. 

Mattheiv,  mat'  -  thew  (contracted 
from  Mattathiah). 

Mattliias,  mat-thi'-as,  »    ,„     -  y 

Mattitliiali,  mat-ti-thi'-ah,  P    ^  ^^  ''• 

Mazzarotit,  maz'-za-roth,  influences ; 
or,  prognostications. 

Meah,  me'-ah,  a  hundred. 

Mearah,  me-a'-rah,  cave.) 

Mebuiiiiai,  me-bun'-nai,  building  of 
Jeliovah. 

MecIieratUite,  me-ker'-a-thite,  in- 
habitant of  Mecherah. 

Medad,  me'-dad,  love. 

Medan,  me'-dan,  contention. 

Medeba,  me'-de-bah,  water  of  rest. 

Medes,  meeds,  inhabitants  of  Media. 

Media,  me'-dya,  midst,  middle  (?). 

Megiddo,  me-gid'-do,        \     place    of 

Megiddon,  me-gid'-don,  )  crowds. 
"1     whom 

Mehetabel,  ^  me-het'-a-bel   [     ^°^ 

Melietabeel,  /  '  r     bene- 

J     fits. 

Mehida,  me-hi'-da,  a  Joining  together. 

Melilr,  me'-heer,  price. 

Meholatlilte,  me-hol'-ath-ite,  native 
of  Meholali. 

Bleliujael,  me-hu'-ja-el,  struck  by  God. 


Meliuman,  me'-hu-man,  faithful; 
also,  eunucli. 

Mejarkon,  me-jar'-kon,  waters  of 
yellowness. 

Mekonali,  me-ko'-uah,  base,  founda- 
tion. 

Melatiali,  me-la-ti'-ah,  whom  Jeho- 
vah freed. 

Melclil,  mel'-ki,  my  king;  or,  my 
counsel. 

Melcbiali,  mel-ki'-ah,  Jehovah's  k. 

Melchi-sliiia,  mel'-ki-shu'-a,  king  of 
aid. 

Melcliisedck,  mel-kiz'-ze-dek,  king  of 
righteousness. 

Melea,  mel'-e-a,  full,  fullness. 

Melcoin,  mel'-kom,  thinking. 

Mellku,  mel'-i-ku. 

Melita,  mel'-i-ta. 

Melzar,  mel'-zar,  master  of  wine. 

Mempliis,  mem'-fls,  place  of  (the  god) 
Pthah. 

Memiican,  mem'-u-kan,  dignified  (?). 

Menaliem,  men'-a-hem,  comforter. 

Menan,  me'-nan. 

Meiii,  me'-ne,  fate,  fortune. 

Meoneiilm,  me-on'-e-nim,  oak  of 
diviners. 

Meonotliai,  me-on'-o-thai,  habita- 
tions of  Jehovah,  my  habitations. 

Mepliaath,  me-fa'-ath,  beauty. 

Mepliiboshetli,  me-flb'-o-sheth,  ex- 
terminating the  idol. 

Merab,  me'-rab,  multiplication. 

Meraiah,  me-rai'-yah,  contumacy 
(against)  Jehovah. 

Meraiotli,  me  -  rai'  -  yoth,  contuma- 
cious, rebellious. 

Merarl,  me-ra'-ri,  bitter,  unhappy. 

Merathaini,  mer-a-tha'-im,  repeated 
rebellion. 

Mercurliis,  mer-cu'-ri-us,  or  Mercury, 
tlie  speaker. 

Mered,  me'-red,  rebellion. 

Mereinotb,  mer-e'-moth,  elevations. 

Meres,  me'-res,  lofty. 

Meribali,  mer'-i-bah,  water  of  strife. 

Merib-baal,  me-rib-ba'-al,  contender 
against  Baal. 

Merodacli,  raer'-o-dak,  death. 

Merodacli-baladan,  mer'-o-dak-Bal'- 
a-dan,  Merodach,  worshipper  of 
Bel  (?). 

Merom,  me'-rom,  height,  a  high 
place. 

Meronotbite,  me-ron'-o-thJte. 

Meroz,  me'-roz,  refuge. 

Mesba,  me'-shah,  welfare,  retreat. 

MeshacH,  me'-shak,  guest  of  a  king. 

Mesbech,  me'-shek,  drawing  out. 

Mesbelemiah,  me-shel-e-mi'-ah,  to 
whom  Jehovah  repays. 

Mesbezabeel,  me-shez'-a-bel,  whom 
God  frees. 

Mesbillemitb,  me  -  shil'  -  le  -  mith,) 

MessUillemotb,  me-shil'-le-moth,  J 
those  who  repay. 

Mesbobab,  me  -  sho'  -  bab,  brought 
back. 

Mesbullam,  me  -  shul'  -  lam,  friend 
(of  God). 

Mesbullemetb,  me  -  shul'  -  le  -  meth , 
friend  (fem.)  of  God. 

Mesobaite,  mes-o'-ba-ite,  inhabitant 
of  Mesoba. 

Mesopotamia,  mes  -  O  -  po  -  ta'  -  mi-a, 
amidst  the  rivers. 

Messiab,  mes-si'-ah,  anointed. 


M  etbcg-ammab,  me'-th  eg- Am'-mah, 

bridle  of  the  metropolis. 
Metbusael,  me  -  thu' -  sa  -  el,  man  of 

God. 
Methuselab,     me-thu'-se-lah,     man 

of  a  dart, 
Meunim,  me-u'-nim,  habitations. 
Mezabab,   mez'-a-hab,    water    (t.   e., 

splendour)  of  gold. 
Miamin,  mi'-a-min,  from  the   right 

hand. 
Mibbar,  mib'-har,  choicest. 
Mibsatn,  mib'-sam,  sweet  odour. 
Mibzar,  mib'-zar,  a  fortress. 
Micah,  mi'-kah,  "(who  (is)  like 

Micaiab,  mi-kai'-yah,  J  unto  Jehovah 
Blicbael,  mi'-ka-el,  1      who    (is)    like 
Micbal,  mi'-kal,       /         unto  God. 
Mlcbnias,  mik'-mas,       )     laid  up 
Micbmasb,  mik'-mash,  ■»     treasure. 
MicUinetbab,  mik'-me-thah,  hiding 

place. 
Micbri,  mik'-ri,  price  of  Jehovah. 
Middiii,  mid'-din,  measures. 
Midian,  mid'-y-an,  strife. 
Midianites,  mid'-y-an-ites,  people  of 

Midian. 
Migdalel,  mig'-da-lel,  tower  of  God. 
Migdal-gad,  mig'-dal-Gad,  t.  of  Gad. 
Migdol,  mig'-dol,  tower  (?). 
Migron,    mig'  -  ron,    a     precipitous 

place. 
Mljamin,  mi'-ja-min,  from  the  right 

hand. 
Miklotb,  mik'-loth,  staves,  lots. 
Mikiieiab,  mik-nei'-yah,   possession 

of  Jehovah. 
MUalai,  mil-al-a'-i,  eloquent. 
Milcab,  mil'-kah,  counsel. 
Milcom,  mil'-kom,  great  king. 
Mlletum,  mi-le'-tum,  improper  form 

of  Miletus. 
Miletus,  mi-le'-tus. 
Millo,  mil'-lo,  a  rampart,  mound. 
Miniainiu,    min'-ya-min,    from    the 

right  hand. 
Sliuni,  min'-ni,  division. 
Minnitb,  min'-nith,  allotment. 
Miriam,  mir'-ri-am,  their  contumacy. 
Minna,  meer'-ma,  fraud. 
Misgab,  mis'-gab,  height. 
Misliael,    mi'-sha-el,    who    is    what 

God  is  (?). 
Misbal,  mish'-al,       I  prayer 
Misbial,  mish'-i-al,  i^''^^''^- 
Misbam,  mish'-ara,  their  cleansing. 
Misbma,  mish'-ma,  a  hearing. 
Misbmannab,    mish-man'-nah,    fat- 
ness. 
Mishraites,  mish'-ra-ites. 
Mispar,  mis'-par,  number. 
Misperetb,  mis'-pe-reth. 
Misrephotli-maim,    mis'  -  re  -  foth  - 

ma'-im,  the  flow  of  waters. 
Mitbcab,  mith'-kah,  sweetness. 
Mitbnite,  mith'-nite. 
Mitbredatli,  mith'-re-dath,  given  by 

Mithras. 
Mytylene,  mit-y-le'-ne. 
Mizar,  mi'-zar,  smallness. 
Mizpab,  miz'-pali,         }  watch-tower, 
Mizpeh,  miz'-peh,  /     lofty  place. 

Mizraini,  miz'-ra-im,  bulwarks,  for- 
tresses. 
Mizzah,  miz'-zah,  fear,  trepidation. 
^Vlnason,  na'-son,  a  diligent  seeker,  a 

remembrancer. 
Moab,  mo'-ab,  progeny  of  a  father. 
13 


MOA 


NIC 


PAA 


Moabites,    mo'  -  ab  -  ites,    people    of 

Moab. 
Sloadiali,  mo-a-di'-ah,  festival  of  Je- 
hovah. 
Moladah,  mo'-la-dah,  birth,  race. 
Molccli,  mo'-lek,)  ,  ; 
Molocli,mo'-lok,  J         "* 
Molld,  mo'-lid,  begetter. 
Morastliite,  rao-ras'-thite,  native  of 

Moreslieth. 
Slordecal,  mor'-de-kai,  little  man,  or 

worshipper  of  Mars. 
Moreli,  mo'-reh  ,the  hill  of  the  teacher. 
Moreslieth-gatU,    mo'-re-sheth-Gath, 

the  possession  of  the  Gittites. 
Moriah,  mo-ri'-ah,  chosen  by  J. 
Mosera,  mo'-se-rah,  bonds. 
Moseroth,  mo'-se-roth,  bond. 
Sloses,    mo'-zez,    drawn     out,    saved 

from  the  water. 
Moxa,  mo'-za,  1  fountain. 

Mozali,  mo'-zah,      J 
Muppim,  mup'-pim  (probably   same 

as  Sheepham,  q.  v.). 
MiisUi,  mu'-shi,  yielding,  proved  by 

Jehovah. 
]UutlUa1bt>en,  muth-lab'-ben,    chorus 

of  virgins  (?). 
Myra,  my'-rah. 
Slysia,  misb'-ya. 

Naam,  na'-am,  pleasantness. 

Naamites,  na'-am-ites. 

Naamah,  na'-a-mah,    |  pleasant. 

Naanian,  na'-a-man,    ) 

Naamatlilte,  na-am'-ath-ite,  descend- 
ants of  Naaman. 

Naarah,  na'-a-rah,    ->       ^  ^^^^  j^^^^j. 

Naarai,  na'-a-ra  -i,     r         maid 

Naaratli,  na'-a-rath,-' 

Naaran,  na'-a-ran,  juvenile,  puerile. 

Naa^lion,  na-ash'-on,  |  enchanter. 

Tfaassou,  na-as'-son,    i 

Nabal,  na'-bal,  foolish. 

BTaboth,  na'-both,  fruit,  produce. 

Nacliou,  na'-kon,  prepared. 

Kaclior,  na'-kor  (see  Nahor). 

Nadab,  na'-dab,  spontaneous,  liberal. 

Kogge,  nag'-ge,  illuminating. 

IVaballel,  ha-ha'-li-el,  valley  of  God. 

NaUallul,  na'-hal-al,    |  pasture. 

Nalialol,  na'-hal-ol,      ) 

NaUani,  na'-ham,  consolation. 

Nabanianl,  na-ha-ma'-ni,  repenting, 
merciful. 

Nabaral,  na'-ha-rai,  snorter. 

NaUasb,  na'-hash,  serpent. 

IVabatli,  na'-hath,  rest. 

Nalibi,  nah'-bi,  hidden. 

NaUoi-,     na'-hor,      breathing     hard, 
snorting. 

NaUum,  na'-hum,  comfort,   consola- 
tion. 

Nabslion,  nah'-shon,  enchanter. 

Nain,  na'-in,  pleasant. 

Naloth,  nai'-yoth,  habitations. 

Naomi,  wa'-o-mi,  my  pleasantness. 

Naplilsh,  na'-flsh,  refreshment. 

Naplitali,  naf-ta-li,  my  strife. 

Naplitulitm,   nar  -  tu  -  him,     border- 
people. 

NarcisHtig,    nar  -  sis'  -  sus,    stupidity, 
surprise. 

Natban,  na'-than,  whom  God  gave. 

Natbauael,  na-than'-a-el,  whom  God 
gave. 

Natban-inelech,    na'  -  than  -  me  -  lek, 
whom  the  king  has  placed. 
14 


Naum,  na'-um,  consolation. 

Nazarcnes,  naz-a-renes',  natives  of 
Nazareth. 

Nazareth,  naz'-a-reth,  separated. 

Nazarite,  naz'-a-rite,  one  separated. 

Neab,  ne'-ah,  shaking,  perhaps  of  the 
earth. 

Neapolls,  ne-ap'-po-lis,  new  city. 

Neariab,  ne-a-ri'-ah,  servant  of  Jeho- 
vah. 

Webal,  ne-ba'-l,  fruit-bearing. 

Nebaiotb,  ne-bai'-yoth,         i     high 

Nebnjotb,  ne-ba'-joth,  /      places. 

Neballat,  ne  -  bal'  -  lat,  folly,  or 
wickedness,  in  secret. 

Nebat,  ne'-bat,  aspect. 

Nebo,  ne'-bo,  interpreter. 

NebMcbad-)    neb'-u-kad-  ")     the 
iirzzar.      J       nez'-zar,      I     prince 

NebucUad-l    neb'-u-kad-    f    of  the 
rezzar,       /      rez'-zar,       J     god 
Nebo. 

NebusUasban,  neb-u-shas'-ban,  wor- 
shipper of  Nebo. 

Nebuzar-adan,  neb  -  u  -  zar'  -  a  -  dan, 
leader  whom  Nebo  favours. 

Necho,       I    ne'-ko,lame. 

IVedablab,  ned-a-bi'-ah,  whom  Jeho- 
vah impels. 

Neginab,  neg'-ee-nah,  a  stringed  in- 
strument. 

Neginotb,  neg'-ee-noth,  stringed  in- 
struments. 

Ni'belaniite,  ne-hel'-a-mite. 

IVeheiniab,  ne-he-mi'-ah,  whom  Je- 
hovah comforts. 

Nebiiin,  ne'-hum,  consolation. 

Nebusbta,  ne-hush'-ta,  1  brass 

Nebushtah,  ne-husli'-tah,    J 

Nehushtan,  ne-hush'-tan,  brazen. 

Neiel,  nei'-yel,  moved  by  God. 

Nclteb,  ne'-keb,  carrion. 

Nekoda,  ne-ko'-dah,  distinguished. 

Neniiiel,  nem'-u-el,  day  of  God. 

Nemuelltes,  ne-mu'-el-ites,  descend- 
ants of  Nemuel. 

Nepheg,  ne'-feg,  sprout. 

Nepbthallm,  nef-ta-lim  (see  Naph- 
TALi),  my  strife. 

Nepbtoah,  nef'-to-ah,  opening. 

IVepbtsb,  ne'-fish,  refreshed. 

IVepblsbesim,  ne'-flsh-e-sim,  \  expan- 

Nepbusiin,  nef'-u-sira,  j     sions. 

Ner,  ner,  light,  lamp. 

Nereus,  ne'-reus,  a  candle,  light. 

Nergal,  ner'-gal,  devourer  of  man, 
hero. 

Ncrgal-sbarezer,  ner'-gal-sha-re'-zer. 

Netbaiiael.    (See  Nathanael.) 

Netbaniah,  neth-a-ni'-ah,  whom  Je- 
hovah gave. 

Nctbiniin,  neth'-i-nim,  the  devoted. 

Neriab,  ne'-ri-ah,  lamp  of  Jehovah. 

Netopba,  ne-to'-fah,  a  dropping. 

Netnpbatbites,  net-of'-a-thites,  in- 
habitants of  Netophah. 

Nezlab,  ne-zi'-ah,  pure,  sincere. 

Nezlb,  ne'-zib,  garrison,  statue. 

Nibbaz,  nib'-haz,  barker  (?). 

Nibsban,  nib'-shan,  soft  soil. 

Nicanor,  nl-ka'-nor,  a  conqueror. 

Nicodeinns,  nik-o-de'-mus,  innocent 
blood,  conqueror  of  the  people. 

Nicolai  tanes,  n  i  k-o-la'-i- tanes.named 
after  Nicolas. 

Nicolas,  nik'-o-las,  conqaering  the 
people. 


Nlcopolls,  ni-kop'-o-lis,  a  city  of  vlo- 

tory. 

Niger,  ni'-jer,  black. 

Ninirab,  nim'-rah.  1  ,•       -,  ,      a.     , 
T*r.       .  •     ,   ?'  Mimpid  (water). 

Nlmrlm,  nim'-rim,J 

Nlinrod,  nim'-rod,  rebel. 

Nlnisbi,  nim'-shi,  drawn  out. 

Nlneveb,  nin'-e-veh,  dwelling  of 
Ninus  (?). 

Nisrocb,  niz'-rok,  eagle,  great  eagle. 

No,  no,  1    portion   or 

No-a-moii,  no-a'-mon, )  temple  of 
Anion. 

Noadiab,  no-a-di'-ah,  with  whom  Je- 
hovah meets. 

Noab,  no'-ah,  rest,  motion. 

Nob,  nob,  high  place. 

Nobab,  no'-bah,  a  barking. 

Nod,  nod,  flight,  wandering. 

Nodab,  no'-dab,  nobility. 

Nogah,  no'-gah,  brightness. 

Nohah,  no'-hah,  rest. 

Non,  non,  flsh. 

Nopb,  notf  (same  as  Mebiphis,  q.  v.). 

Nopbab,  no'-phah,  blast. 

Nun,  nun,  fish. 

Nympbas,  nim'-fas,  bridegroom. 

Obadlab,  o-ba-di'-ah,  worshipper  of 
Jehovah. 

Obal,  o'-baJ,  stripped,  bare  of  leaves. 

Obed,  o'-bed,  worshipping  (God). 

Obededom,  o-bed-E'-dom,  he  who 
serves  the  Edomites. 

Obit,  o'-bit,  one  who  is  set  over 
camels. 

Obotb,  o'-both,  bottles  (of  skin). 

Ocran,  ok'-ran,  troubled. 

Oded,  o'-ded,  restoring,  setting  up. 

Og,  og,  in  stature,  long-necked,  gi- 
gantic. 

Obad,  o'-had,  united. 

Obel,  o'-hel,  tent. 

Olivet,  ol'-i-vet,  place  of  olives. 

Olyinpas,  o-lim'-pas,  heavenly. 

Omar,  o'-mar,  eloquent,  talkative. 

Omega,  o'-meg-a,  great  O. 

Omrl,  om'-ri,  learner  of  Jehovah,  un- 
skilful. 

On,  on,  light,  especially  the  sun; 
strength. 

Onani,  o'-nam,  strong. 

Onan,  o'-nan. 

Onesimus,  o-nes'-i-mus,  profitable, 
useful. 

Onesipborus,  o-ne-sif -o-rus,  bringing 
profit. 

Ono,  o'-no,  strong. 

Opltel,  o'-fel,  a  hill,  an  acclivity. 

Opbir,  o'-feer,  abundance. 

Opbnl,  off'-ni,  mouldy. 

Oplirab,  ofT-rah,  fawn. 

Oreb,  o'-reb,  raven. 

Oren,  o'-ren,  pine-tree. 

Orion,  o-ri'-on,  the  giant. 

Oman,  or'-nan,  nimble. 

Orpali,  or'-pah,man6,  forelock,  kind. 

Oseatt,  o-ze'-as,  or   Osee,  o'-zee   (see 

HOSEA). 

Osbea,  o-she'-a  (see  Joshua). 

Otbni,  oth'-ni,  lion  of  Jehovah. 

Otbnlel,  oth'-ni-el,  lion  of  God. 

Ozcin,  o'-zem,  strong. 

Oztag,  o-zi'-as  (see  Uzziah). 

Ozni,  oz'-ni,  hearing. 

Oznitcg,  oz'-nites,  descendants  of  Ozni. 

Paaral,  pa'-a-rai. 


PAD 


PON 


REE 


Fitdan-aramy  pa'-dan-A'-ram,  the 
plain  of  Syria. 

Fudon,  pa'-don,  liberation,  redemp- 
tion. 

Paglol,  pa'-gi-el,  fortune  of  God. 

PatiatU-moab,  pa'-hath-Mo'-ab,  gov- 
ernor of  Moab. 

Pal,  pa'-i,  bleating. 

Palal,  pa'-lal,  judge. 

Palcstina,  pal  -  e  s  -  ti'  -  na,  land  of 
strangers. 

Fallu,  pal'-lu,  distinguished. 

Palluites,  pal'-lu-ites,  descendants  of 
Pallu. 

Paltl,  pal'-ti,  deliverance  of  Jehovah. 

Paltlel,  pal'-ti-el,  deliverance  of  J. 

Pampliylia,  pani-fU'-i-a. 

Paplios,  pa'-fos. 

Parali,  pa'-rah,  village  of  heifers. 

Parau,  pa'-ran,  a  region  abounding 
in  foliage,  or  in  caverns. 

Pai-bar,  par'-bar,  open  apartment. 

Parntaslita,  par-mash'-ta,  strong- 
fisted,  superior. 

Pariueiias,  par'-me-nas,  abiding. 

Pariiiacli,  par'-nak,  delicate. 

Farosh,  pa'-rosh,  flea. 

Farsliaiidatlia,  par  -  Shan'  -  da  -  tha, 
given  forth  to  light. 

Partliiaus,  par'-thi-ans. 

Faruali,  par-u'-ah,  flourishing. 

Parvaiin, par- va'-im, oriental  regions. 

Pasacli,  pa'-sak,  cut  ofl'. 

Fasdainmii»,pas-dani'-min,boundary 
of  blood. 

Paseali,  pa-se'-ah,  lame,  limping. 

PasSiur,  pash'-ur,  prosperity  every- 
where. 

Patara,  pat'-a-rah. 

Patlii-os,  path'-ros,  region  of  the 
south. 

Patlirusiin,  path-ru'-sim,  people  of 
Pathros. 

Patnios,  pat'-mos. 

Patrobas,  pat'-ro-bas,  paternal. 

Pau,  pa'-u,  bleating. 

Paul,  pawl,  little. 

Pedaliel,  ped'-a-hel,  whom  God  pre- 
served, redeemed. 

Pedalizur,  ped-ah'-zur,  whom  the 
rock  (i.  e.,  God)  preserved. 

Pedaiali,  pe-dai'-yah,  whom  Jehovah 
preserved,  redeemed. 

FeUah,  pe'-kah,  open-eyed. 

Pckaliiali,  pe-ka-hi'-ah,  whose  eyes 
Jehovah  opened. 

Pekod,  pe'-kod,  visitation. 

Pelaiali,  pel-ai'-yah,  whom  Jehovah 
made  distinguished. 

Pelallali,pel-a-li'-ah  .whom  J.  judged. 

Pelatiali,  pel-a-ti'-ah,  whom  J.  deliv- 
ered. 

Pelcg,  pe'-leg,  division,  part. 

Pelet,  pe'-let,  liberation. 

Pcleth,  pe'-leth,  swiftness. 

Feletliites,  pe'-leth-ites,  runners. 

Pelonite,  pel'-o-nite. 

Penlel,  pe-ni'-el,  the  face  of  God. 

Peninnali,  pe-nin'-nah,  coral,  pearl. 

Pentecost,  pen'-te-kost,  fiftieth. 

Penuel,  pe-nu'-el  (see  Peniel). 

Peor,  pe'-or,  hiatus,  cleft. 

Pcrazlni,  pe-ra'-zim,  breaches. 

Peresli,  pe'-resh,  dung. 

Perez,  pe'-rez,  breach. 

Perez.  Uzza,  pe'-rez-Uz'-zah,  6,  of  TJz- 
zah. 

Perga,  per'-gah. 


Pergainos,  per'-ga-mos. 

Perida,  pe-ri'-dah,  grain,  kernel. 

Perizzites,  per'-iz-zites,  belonging  to 
a  village. 

Persia,  per'-shya. 

Persian,  per'-shyan,  belonging  to  Per- 
sia. 

Peruda,  pe-ru'-dah  (see  Perida). 

Peter,  pe'-ter,  a  rock  or  stone. 

Petlialiiali,  peth-a-hi'-ah,  whom  Je- 
hovah looses,  i.  e.,  sets  free. 

PetHor,  pe'  -  thor,  interpreter  of 
dreams. 

PetUuel,  pe-thu'-el,  vision  of  God. 

PeiiltUal,  pe-ul'-thai,  wages  of  J, 

Plialec,  fa'-lek  (see  Peleg). 

Piialti,  fal'-ti,  deliverance  of  J. 

Phanuel,  fa'-nu-el,  face,  or  vision  of 
God. 

PUaraoh,  fa'-roh,  the  sun  (Phrah). 

Pharaoli-neclioli,  fa' -  ro  -  Ne' -  ko, 
Phrah  or  Pharaoh  the  lame. 

Pliarez,  far'-ez,  breach. 

Pharisees,  far'-i-sees,  the  separated. 

Pliarpar,  far'-par,  swift. 

Pliaseali,  fa-ze'-ah,  lame,  limping. 

Pliebe,  fe'-be,  shining,  pure. 

Plienice,  fe-ni'-se,  J        land  of 

Phenicia,  fe-nish'-ya,  )         palms. 

Pliicol,  fl'-kol,  the  mouth  of  all. 

Philadelphia,  fi  l-a-del'-fl-a,  brotherly 
love. 

Philemon,  fl-le'-mon,  aflfectionate, 
kisser. 

Philctus,  fi-le'-tus,  beloved,  amiable. 

Fliilip,  fll'-lip,  warlike,  lover  of 
horses. 

Philippi,  fll-lip'-pi,  belonging  to 
Philip. 

Philippians,  fl-lip'-pi-ans,  the  people 
of  Philippi. 

Philistia,  fl-lis'-ti-a,  the  land  of  wan- 
derers, strangers. 

Philistim,  fi-lis'-tim,        1  wanderers. 

Piiilistiiies,  fi-hs'-tines,  J 

Philologus,  fl-lol'-lo-gns,  a  lover  of 
learning,  a  lover  of  the  word. 

Pliinehas,  fln'-e-as,  mouth  of  brass. 

Phlegon,  fle'-gon,  zealous,  burning. 

Phrygia,  frij'-ya. 

Phnrah,  fu'-i'ah,  branch. 

Phut,  fut,  afflicted,  a  bow. 

Phygellns,  fl-gel'-lus,  little,  fugitive. 

Pi-hescth,  pi-be'-seth. 

Piliahiroth,  pi-ha-hi'-roth,  where 
grass  or  rush  grows. 

Pilate,  pi'-lat. 

Pildash,  pil'-dash,  flame. 

Pilehah,  pil'-e-hah,  a  slice. 

Pinou,  pi'-non,  darkness. 

Piram,  pi'-ram,  like  a  wild  ass. 

Pirathon,  pir'-a-thon,  prince. 

Pirathonite,  pi'-ra-tlion-ite. 

Plltai,  pil'-tai,  whom  Jehovah  de- 
livers. 

Pisgah,  piz'-gah,  a  part,  a  fragment. 

Pisidia,  pi-sid'-i-a. 

PIson,  pi'-son,  water  poured  forth, 
overflowing. 

Pispali,  pis'-pah,  dispersion. 

Pitliom,  pi'-thora,  narrow  place. 

Fithon,  pi'-thon. 

Pleiades,  pli'-a-deez,  a  heap,  cluster. 

Pocliereth  of  Zebaim,  po'-ke-reth  of 
Ze-ba'-im,  snaring  gazelles. 

Pollux,  pol'-lux. 

Pontius,  pon'-ti-us. 

Pontus,  pon'-tus,  sea. 


Poratha,  po-ra'-thah,  given  by  lot. 

Porcius-Festua,  por'-shi-us-Fes'-tuB. 

Potiphar,  pot'-i-far,  ■>  belonging 

Potiplieraii,  pot-i-fe'-rah,  /  to  the  sun 
(Phrah). 

Friscllla,  pris-sil'-lah,  ancient. 

Frochorus,  prok'-o-rus,  he  that  pre- 
sides over  the  choir. 

Ftolemais,  tol-e-ma'-is,  city  of  Ptol- 
emy. 

Puah,  pu'-ah,  mouth,  splendid. 

Publius,  pub'-lius,  common. 

Fudens,  pu'-dens,  shamefaced. 

Fuhites,  pu'-hites. 

Pul,  pul,  elephant,  lord. 

Puuites,  pu'-nites,  descendants  of 
Pun. 

Funon,  pu'-non,  darkness,  obscurity. 

Fur,  pur,  \  a  lot. 

Furim,  pu'-rim,  i  lots. 

Put,  put,  afflicted. 

Futeoll,  pu-te'-o-Ii. 

Fiitiel,  pu'-ti-el,  afllicted  by  God. 

Q,uartu8,  kwar'-tus,  the  fourth. 

Raaniah,  ra'-a-mah,  trembling. 
Raainiah,  ra-a-rai'-ah,  whom   Jeho- 
vah makes  to  tremble  (who  fears  J.). 
Raainses,  ra-am'-ses,  son  of  the  sun. 
Rabbah,  rab'-bah,     i         -j.  ■,     -^ 
»    1 1    *•        ,  ,  ^  ^    \  capital  city. 
Rabbatli,  rab'-bath,  f 

Rabbi,  i-ab'-bi,  master. 

Rabbith,  rab'-bith,  multitude. 

Rabboui,  rab-bo'-ni,  my  master. 

Rabuiag,  rab'-mag,  prince  of  magi. 

Rabsaris,  rab'-sa-ris,  chief  eunuch, 

Rabshakeh,  rab'-sha-keh,  chief  of  the 
cupbearers. 

Raclnal,  ra'-cal,  trafHc. 

Raciicl,  ra'-chel,  ewe. 

Raddai,  rad'-dai,  subduing. 

Ragau,  ra'-gaw  (see  Red). 

Raguel,  rag'-u-el,  friend  of  God. 

Raliab,  ra'-hab,  gracious. 

Raham,  ra'-ham,  womb. 

Rahel,  ra'-hel  (see  Rachel). 

Rakcm,  ra'-kem,  variegation,  flower- 
garden. 

Rakkath,  rak'-kath,  shore. 

Rakkou,  rak'-kon,  thinness. 

Ram,  ram,  high. 

Ramah,  ra'-mah      Uigh  place. 
RamatU,  ra'-math, )  ^ 

Ramathaim,  ra-math-a'-im,  double 

high  place. 
Ramatli-lehi,  ra'-math-Le'-hi,  height 

of  Lelii. 
Ramath-mispeh,  ra'-math-Mis'-peh, 

height  of  Mizpeh. 
Rameses,  ram'-e-seez,  son  of  the  sun. 
Ramiah,  ra-mi'-ah,  whom  J.  set. 
Ramoth,     ra'-moth,     high     things, 

heiglits. 
Ramoth-Gilead,    ra'-moth-Gil'-e-ad, 

?i.  of  Gilead. 
Raphu,  ra'-fu,  healed. 
Reaia,     I  re-ai'-yah  | 'v^'hom  Jehovah 
Reaiah,  i  '    'J      cares  for. 

Rcba,  re'-ba,  a  fourth  part. 

Rebecca,    I   rg-bek'-ah,   1*  ''OP^  ^^^^ 

Rebckah, '  i      a  noose. 

Rechab,  re'-kab,  horseman. 

Rechabites,  re'-kab-ites,  descendants 
of  Rechab. 

Recliah,  re'-kah,  side,  utmost  part. 

Reelaiah,  re-el-ai'-yah,  whom  Jeho- 
vah makes  to  tremble  (who  fears  J.). 
15 


REG 


SEN 


SHA 


Kege:n,  re'-gem,  friend  (of  God). 

Regeiii-melecli,  re'-geni-me'-lek,/.  of 
the  king. 

Relialiiali,  re-ha-bi'-ah,  for  whom 
Jehovah  makes  an  ample  space. 

Reliol),  re'-hob,  street. 

RcUoboani,  re-ho-bo'-am,  who  en- 
larges the  people. 

ReliobotU,  re-ho'-both,  streets,  wide 
spaces. 

ReUiiin,  re'-hum,  beloved,  merciful. 

Rei,  re'-i,  companionable. 

Rekem,  re'-kera,  flower-garden,  va- 
riegated. 

Reniali.ili,  rem-a-li'-ah,  whom  Jelio- 
vali  adorned. 

Rcmetli,  re'-meth,  a  high  place. 

Reininoii,  rem'-mon  (see  Rimmon). 

Renipliau,  rem'-fan,  frame,  model  (?). 

Repltael,  re'-fa-el,  wliom  God  healed. 

Repliali,  re'-fah,  riches. 

Refaiali,  ref-ai'-yali,  whom  J.  healed. 

Rephaim,  re-fa'-im,     I         giants, 

Repliainis,  re-fa'-ims. )      chiefs  (?). 

Repliidim,  ref-i-dim,  props,  sup- 
ports. 

Resell,  re'-sen,  bridle. 

Reslief,  re'-shef,  flame. 

Reii,  re'-u,  friend  (of  God). 

Reiiben,  rew'-ben,  behold,  a  son  (?). 

Reubeultes,  rew'-ben-ites,  descend- 
ants of  Reuben. 

Reucl,  rew'-el,  friend  of  God. 

Reiiinali,  rew'-mah,  exalted. 

Rezepli,  re'-zef,  a  stone  (used  for  culi- 
nary purposes). 

Rezla,  re'-zi-a,  delight. 

Rezln,  re'-zin,  firm,  stable,  a  prince, 

Rezoii,  re'-zon,  prince. 

Rliegiiini,  re'-ji-um,  a  breaking. 

RUesa,  re'-sah,  aflfectlon,  a  heart. 

Blioda,  lo'-da,  I  ^  j.Qgg_ 

Rhodes,  rodes, ' 

Ribal,  ri'-bai,  whose  cause  J.  pleads. 

Rlblali,  rib'-lah,  fertility. 

Rliniuou,  rim'-mon,  the  exalted, 
pomegranate. 

RimnioM-parez,  rim'-mon-pa'-rez,  ■p. 
of  the  breach. 

Riiiiiiali,  rlm'-nah,  shout. 

Ripliatli,  ri'-fath,  shout. 

Rissali,  ris'-sah,  dew,  full  of  dew, 
ruin. 

Rlzpali,  rlz'-pah,  coal,  hot  stone. 

Rltliinali,  rith'-mah,  genista,  or 
broom. 

Roboam,  ro-bo'-am  (see  Rehoboam). 

Rogeliin,  ro-ge'-lim,  place  of  fullers. 

Roligah,  ro'-gah,  outcry. 

K  oinani-tiezcr,  ro  -  mam'  -  ti  -  e'  -  zer, 
whose  lielp  I  have  exalted. 

Romans,  ro'-mans,  men  of  Rome. 

Rome,  rome  (generally  derived  from 
Romulus,  the  supposed  founder). 

Rosh,  rosh,  bear,  chief. 

Riifiis,  ru'-fus,  red. 

Ruhamah,  ru'-ha-mah,  compassion- 
ated. 

Rtimali,  ru'-mah,  high. 

Rutli,  rooth,  appearance,  beauty. 

SabacthanI,     sa-bak'-tha-nee,     thou 

hast  forsaken  me. 
Sabaotb,  sab-a'-oth,  hosts. 
Sabeaiis,   sa-be'-ans,  descendants  of 

Baba. 
Sabtah,  sab'-tah,  striking. 
Subtekalt,  sab'-te-kah. 
16 


Sacar,  sa'-car,  hire,  reward, 
Sadducees,  sad'-du-seez,  named  from 

Zadok. 
Sadok,  sa'-dok,  just. 
Salali,  sa'-lah,  shoot,  sprout. 
Salamis,  sal'-a-mis. 
Salatbiel,  sa-la'-tbi-el,  whom  I  asked 

for  from  God. 
Salcali,  sal'-cah,  pilgrimage. 
Salem,  sa'-lem,j^^^^g_ 
Salim,  sa'-lim,  J 
Sallai,    sal'  -  lai,    lifted    up,    basket 

weaver. 
Sallu,  sal'-lu,  weighed. 
Salma,  sal'-ma,  |        ,.,^ent. 

Salinali,  sal'-mah,     j 
Salmon,  sal'-mon,  clothed. 
Salmone,  sal-mo'-ne. 
Salome,  sa-Io'-me,  peaceable,  perfect, 

reward. 
Salu,  sa'-lu  (see  Saleu). 
Samaria,  sa-ma'-ri-a,    pertaining   to 

a  watch,  watch-mountain. 
Samaritans,  sa-mar'-i-tans,  inliabit- 

ants  of  Samaria. 
Samgar-uebo,       sani' -  gar  -  Ne' -  bo. 

sword  of  Nebo. 
Samlah,  sam'-lah,  garment. 
Samos,  sa'-mos. 

Samotbracia,  sam-o-thra'-shya. 
Samson,    sam'-son,    solar,    like    the 

sun. 
Samuel,    sam' -  u  -  el,  heard    of    God, 

name  of  God. 
Sanballat,  san-bal'-lat,  praised  by  the 

armj'. 
SanUedrim,  san'-he-drim. 
Siuisannali,     san  -  san'  -  nah,     palm 

brancli. 
Sapli,  saff",  threshold,  tall(?). 
Saphir.  sa'-feer  |    beautiful. 

isapplilra,  saf-fl  -ra,  i 
Sarali,  sa'-rah,  princess. 
Sarai,  sa'-rai,  my  princess,  nobility. 
Sarapli,  sa'-raf,  burning,  venomous. 
Sardis,  sar'-dis. 
Sardites,  sar'-dites,   descendants   of 

Sered. 
Sarepta,  sa-rep'-tah  (see  Zaeephath). 
Sargou,  sar'-gon,  prince  of  the  sun. 
Sarid,  sa'-rid,  survivor. 
Sarsecliim,  sar'-se-kim,  chief  of  the 

eunuclis. 
Sarucli,  sa'-ruk  (see  Sertjg). 
Satan,  sa'-tau,  adversaiy. 
Saul,  sawl,  asked  for. 
Sceva,  se'-vah,  disposed,  prepared. 
Scytliian,  sith'-i-an. 
Seba,  se'-ba,  man  (?). 
Sebat,  se'-bnt,  sprout  (?). 
Secacab,  sek-a'-kah,  enclosure. 
Sechu,  se'-ku,  hill,  watch-tower. 
Secundus,  se'-kun-dus,  second. 
Segub,  se'-gub. 

ll^'^f','      n       hiairy,  rough. 
Selrath,  se-i'-rath,    ) 

Sela,  se'-lah,  rock. 

Sela-bammahlekoth,  se'-lah-Ham- 
mah'-le-koth,  r.  of  escapes. 

Selah,  se'-Uih. 

Seled,  se'-led,  exultation,  or  burning. 

Seleucla,  se-lew'-shya. 

SemaclUali,  sem-a-ki'-ah,  whom  Je- 
hovah sustains. 

Semci,  sem'-e-l,  renowned. 

Senaali,  se-na'-ah,  perhaps  thorny. 

Seneli,  sen'-eh,  crag,  thorn,  rock. 

Sculr,  so'-neer,  coat  of  mail,  cataract. 


Sennacherib,  sen-nak'-e-rib,  con- 
queror of  armies. 

Senuab,  se-nu'-ah,  hated. 

Seorim,  se-o'-rim,  barlej% 

SepUar,  se'-far,  a  numbering. 

Sepliarad,  sef-a'-rad. 

Sepharvaim,  sef-ar-va'-im,  the  two 
Sipparas. 

Scrab,  se'-rah,  abundance,  princess. 

Seraiali,  ser-ai'-yah,  soldier  of  J. 

SerapUlm,  ser'-ra-flm,  lofty  ones. 

Sered,  se'-red,  fear. 

Sergius,  ser'-ji-us. 

Serng,  se'-rug,  shoot. 

Seth,  seth,  placing,  setting  in  the 
stead  of  another. 

Setbur,  se'-thur,  hidden. 

Sliaalabbiu,  slia-al-ab'-bin,     \  plac« 

Sliaalbim,  sha-al'-bim,  j      of 

foxes,  or  jackals. 

Sliaalbonite,  sha-al'-bon-ite,  inhabit- 
ant of  Shaalbim. 

Sbaapb,  slia'-afl",  division. 

Sbaaraim,  sha-ar-a'-im,  two  gates. 

Sbabtaraim,  sha-har-a'-im,  two 
dawns. 

Sbaasligaz,  sha-ash'-gaz,  beauty's 
servant. 

Sbabbetbai,  shab-beth-a'-i,  born  on 
the  Sabbath. 

Sbacbia,  sha'-ki-a,  wandering. 

Shadracli,  sha'-drak,  rejoicing  on  the 
way. 

Sbage,  sha'-ge,  wandering. 

Slialiazimali,  sha-haz-i'-mah,  lofty 
places. 

Siialcm,  sha'-lem,  safe,  principal. 

SUallecbetli,  shal-le'-keth,  casting 
down. 

Sbalim,  sha'-lim,  region  of  foxes. 

Sbalisba,  shal'-i-slia,  triangular. 

Sliallum,  slial'-lum.    "i        .   ■.     .■ 
ci.   11  1,   ,/  ,  \  retribution. 

Sballuu,  shal'-lun,      J 

Slialmai,  shal'-mai,  my  thanks. 

Slialman,     shal'-man,  •» 

Shalmaneser,  shal  -  ma  -  ne'  -  zer,  / 
worshipper  of  fire. 

Sliamarlab,  sham-a-ri'-ah,  whom 
Jeliovah  guards. 

Shama,  sha'-ma,  hearing,  obedient. 

Sbamed,  slia'-med,  destroyer. 

Sbamer,  sha'-mer,  keeper. 

Sbamgar,  sham'-gar. 

SbamUutli,  sham'-huth,  desolation. 

Sbamlr,  sha'-mir,  a  sharp  point, 
thorn. 

Sbamma,  sham'-mah,  desert. 

Sliammab,  sham'  -  mah,  astonish- 
ment. 

Sbammai,  sham'-mai,  laid  waste. 

Sbammotb,  sham'-moth,  desolation. 

Sbammua,      i    , 

Sbammuab,  j  sli«ui-mu'-ah,  rumour. 

Sbamsbcrai,  sham-she-ra'-i. 
SItapUam,  sha'-fam,  bald,  shaven. 
Sbaplian,  sha'-fan,  coney. 
Sbapbat,  sha'-phat,  judge. 
SliapUer,  sha'-pher,  pleasantness. 
SUaral,  sha-ra'-i,  whom  J.  frees. 
Sbaralm,  sha-ra'-im,  two  gates. 
Sbarar,    sha'  -  rar,    twisted,   a  cord, 

muscular. 
Sbarezer,  sha-re'-zer,  prince  of  lire. 
Sbaron,      sha'  -  ron,      plain,     plain 

country. 
Sbaruben,   sha  -  ru' -  hen,    pleasant 

lodging  place. 
Sbashai,  sha'-shai,  whitish. 


SHA 


SHU 


sue 


Shashak,  sha'-shak,  desire. 
Shaul,  sha'-ul,  asked  for. 
Sliaulites,  sha'-ul-ites. 
Shaveh,  sha'-veh,  plain. 
ShaveU-Uirlatlialm,      sha'-veti-kir- 

ya-tha'-im,  p.  of  Kiriatliaim. 
gheal,  siie'-al,  prayer. 
Shealtiel,  she'-al-ti-el,  whom  I  asked 

for  from  God. 
SheariaU,  slie-ari'-ali,  wliom  Jehovali 

estimates. 
Shear-jasltub,       slie'-ar-ja'-shub,     a 

remnant  shall  return. 
Shebali,  i     bhe'-bah,  man,  scorn,  or 
Sheba,      j        an  oath. 
Shebam,  she'  -  bam,  coolness,  sweet 

smell. 
Sliebaniali,  sheb-a-ni'-ah,  whom   J. 

made  to  grow  up. 
Shebarim,  she-ba'-rira,  breaches. 
Sheber,  sheb'-er,  breaking. 
Shebna,    sheb'-nah,    tender     youth, 

youth. 
Sliebuel,  she-bu'-el,  captive  of  God. 
Sbelcaniah,   shek-a-ni'-ah,    intimate 

with  Jehovah. 
Shecliem,  she'-kem,  back,  shield,  or 

blade. 
Sheclieinites,    she'-kem-ites,    people 

of  Shechem. 
Shedeur,  shed-e'-ur,  casting  forth  of 

fire. 
Shehariali,  she-ha-ri'-ah,  whom  Je- 
hovah seeks  for. 
Sbelah,  she'-lah,  petition. 
Shelemiab,  shel-e-mi'-ah,  whom  Je- 
hovah repays. 
Sbelef,  she'-lef,  drawn  out,  saluted. 
SUelesh,  she'-lesh,  tried. 
Sheloini,  she-lo'-mi,  1     peaceful, 

Slieloniitli,  shel-o'-mith, )     love  of 

peace. 
Slielumiel,    she-lu'-miel,     friend    of 

God. 
Sbein,  shem,  name 
Shema,  she'-ma,  ■,     j-umour. 

Sbemaab,  she-ma'-ah,  J 
Sbeinaiab,  shem-ai'-yah,  whom   Je- 
hovah has  heard  and  answered. 
Sbemariab,  shem-a-ri'-ah,  whom  Je- 
hovah guards. 
SIxenieber,   shem-e'-ber,   soaring  on 

high. 
Sheiner,  she'-mer,  guardian. 
Sliemlda,  she-mi'-da,    fame   of    wis- 
dom. 
Sbeiuinith,  she-mee'-nith,  eighth. 
SliemiramotU,    she  -  mir'  -  a  -  moth, 
most    high    name,   or    most    high 
heaven. 
Sbemuel,  she-mu'-el,  heard  of  God, 

name  of  God. 
Sheu,  sheu,  truth. 
Sbenazar,  she-na'-zar,  fiery, 
Sbeiier,  she'-ner,  coat  of  mail,  cata- 
ract. 
Shepham,    she'-fam,     nakedness,    a 

place  naked  of  trees. 
ShepUatiali,  shep-a-ti'-ah,  whom  Je- 
hovah de  lends. 
Shephi,  she'-fl,  naked  hill. 
SHepbo,  she'-fo,  nakedness. 
Shepbuphan,     she-fu'-fan,     serpent, 

cerastes,  or  horned  snake. 
Sberab,  she'-rah,  consanguinity. 
Sberebiab,  sher-e-bi'-ah,  heat  of  J. 
Sberesb,  she'-resh,  root. 
Sheshacb,  she'-shak,  moon  god  (?). 


5him'-e-ah,       -j 
,  shim'-e-ah,    W' 
1,  shim'-e-am>3 


umour, 
fame. 


Sheshal,  she'-shal,  whitish  (7). 
Sbesban,  she'-shan,  lily. 
Sliesbbazzar,    shesh  -  baz'  -  zar,    fire 

worshipper. 
Sbetbar,  she'-thar,  star. 
Sbetbar-boznai,     she'-thar-boz'-nai, 

bright  star, 
Sheva,  she'-va,  hesitation. 
Sbibbolctb,  shib'-bo-leth,  flood. 
Sbibmab,    shib'  -  mah,    coolness,    or 

sweet  swell. 
Sbicron,  shik'ron,  drunkenness, 
Sbiggaion,  shig-gai'-yon,    \    erratic 
Sblgionotb,  shig'-yo-noth,/     wan- 
dering, 
Sbibon,  shi'-hon,  overturning. 
SUibor-libnab,  shi'-hor-Lib'- "I  black 
nah,  'river 

Shibor-libuath,  shi'-hor-Lib'-  j  of 

nath,  J  glass. 

Shilbim,  shil'-him,  armed  men, 
Sbillem,  shil'-lem,  requital, 
SUiloab,  shi-lo'-ah,  sending  (of  water 

by  a  conduit), 
Sbilob,  shi'-lo,  place  of  rest. 
Sbiloui,  shi'-lo-ni,  pacificator. 
Sbilouite,  shi'-lo-nite,  native  of  Shi- 

loh, 
Sbllsab,  shil'-sah,  tried. 
Sbimea,  shim'-e-ah, 
Sbinteab, 
Sbinieani 
Sbimei,  shim'-e-i,  1  rumour, 

SUiineath,  shim'-e-athii  famous,    re- 
nowned. 
Sbinihi,  shim'-hi,  renowned, 
Sbimeoii,  shim'-e-on,  a  hearkening. 
Sbinima,  shim'-ma,  rumour, 
Shimon,  shi'-mon,  desert, 
Sbinii-atb,  shim'-rath,  watch, 
Sbiiiiri,  shim'-ri,  watcliful, 
Sbinirith,  shim'-rith,  vigilant, 
Shimrom,  sliim'-rom,  >  ^atch-post, 
Sbiinrou,  shim'-ron,     J 
Sbiinroiiites,     shim'- ron  -  ites,     de- 
scendants of  Shimron, 
Sbiinshai,  shim'-shai,  sunny, 
Sbinab,  shi'-nab,  father's  tooth, 
Sbliiar,  shi'-nar,  casting  out  (?),  land 

of  two  rivers  (?). 
Sbipbi,  shi'-fi,  abundant, 
SbipUrab,  shif'-rah,  beauty, 
Sbipbtaii,  shif'-tan,  judicial, 

Sbisba,  slii'-sha,  habitation, 

Sbisbak,  slii'-shak, 

Sbitrai,  shit'-rai,  scribe, 

Sbittini,  shit'-tim,  acacias, 

Sbiza,  shi'-za,  beloved. 

Sboab,  slio'-ah,  opulent. 

Sbobab,  sho'-bab,  apostate. 

Sbobacb,  sho'-bak,  pouring. 

Shobai,   sho'-bai,    who   leads    many 
captive, 

Sbobl,  sho'-bi, 

Sbobal,  sho'-bal,  flowing,  or  a  shoot, 

Sbobek,  sho'-bek,  forsaking, 

Sbocbob,  slio'-ko,  a  hedge, 

Sbobain,sho'-ham,onyx, or  sardonyx, 

S homer,  sho'-mer,  watchman. 

Shophach,  sho'-fak,  pouring. 

Shosbaniiim,  shosh-an'-nim,  lilies, 

Shua,  shu'-ah,  wealth, 

Sbuah,  slui'-ah,  pit, 

Shual,  shu'-al. 

Shubael,  shu'-ba-el. 

Shuham,  shu'-ham. 

Shulanilte,  shu'-lam-lte. 


Shumathlteg,    shu'-ma-thites,  i.   a., 

garlic. 
Shunem,    shu'  -  nem,    two    resting- 
places. 
Shunamite,  shu'-na-mite,', 
Shuni,  shu'-ni,  quiet, 
Sbupham,  shu'-pham,  serpent. 
Shuppim,  shup'-pim,  serpents. 
Shur,  shur, 
Shushan,  shu'-shan. 
Shuthelah,  shu-the'-lah,  crashing  or 

rending, 
Sia,  si'-a,  council, 
Sibbachai,  sib'-ba-kai. 
Sibbecai,  sib'-be-kai,    "ithe    wood    of 
Sibbechal,  sib'-be-kai,  j     Jehovah,  t. 

e.,  the  crowd  of  the  people  of  God. 
Sibboleth,  sib'-bo-leth  (see  Shibbo- 
leth). 
Sibmah,  sib'-mah,  coolness,  or  sweet 

smell. 
Sibraim,  sib-ra'-im,  two-fold  hope. 
Sichem,  si'-kera, 

Siddim,  sid'-dim,  valley  of  the  plains. 
Sidou,  si'-don, 
Sidonians,  si-do'-ni-ans, 
Sigioueth,  sig-yo'-neth. 
Siiiha,  sin'-ha,  council, 
Sihon,  si'-hon,  sweeping  away,  t,  e.,  a 

leader,  carrying  all  before  him, 
Sihor,  si'-hor. 

Silas,  si'-las,  the  third,  considering. 
Silla,  sil'-la,  way,  basket. 
Silvaiius,   sil-va'-nus,  woody,  or,  of 

the  forest. 
Simeon,  sim'-e-on,  hearing  with  ac- 
ceptance, 
Simon,  si'-mon, 
Simri,  sim'-ri,  watchful. 
Sin,  sin,  clay, 

Sinai,  si'-nai,  the  senna  shrub. 
Sina,  si'-na. 
Sinite,  si'-nite, 
Sion,  si'-on,  lifted  up. 
Siphmoth,  sif'-moth, 
Sippai,  sip'-pai, 
Sirah,  si'-rah,  withdrawing. 
Sirion,  si'-ri-on, 
Sisamai,  sis-a-ma'-i. 
Sisera,  sis'-e-ra,  a  fleld  of  battle. 
Sitnah,  sit'-nah,  contention, 
Sivan,  si'-van, 
Smyrna,  smir'-nah. 
So,  so  (Hebrew  form  of  Egyptian  word 

Sevech), 
Socho,  so'-ko,    1 
Sochoh,  so'-ko,  Va  hedge, 
Socoh,  so'-ko,    J 

Sodi,  so'-di,  an  acquaintance  of  God. 
Sodom,  sod'-om,  burning,  conflagra- 
tion, 
Solomon,  sol'-o-mon,  preamble. 
Sopater,  so'-pa-ter,  father  saved. 
Sophereth,  so'-fe-reth,  scribe. 
Sorek,  so'-rek,  choice  vine, 
Sosipater,    so-sip'-a-ter,   saving    the 

father, 
Sosthenes,  sos'-then-eez,  strong,  sa- 
viour, 
Sotai,  so'-tai,  deviator. 
Stachyg,  stak'-kis,  an  ear  of  corn. 
Stephen,  ste'-ven,  •>  a   crown,   or 

Stcphanag,  stef-a-nas,  /    crowns, 
Suah,  su'-ah,  sweepings, 
Succoth,  suk'-koth,  booths, 
Succoth-benoth,  suk'-koth-Ben'-oth, 

booths  of  daughters, 
Suchathites,  suk'-a-thites. 

17 


SUK 


TOB 


ZAC 


Sukkilms,  suk'-kl-ims,   dwellers   in 

tents. 
Siir,  sm-,  removed. 
SusancUites,    su-san'-kites,    Inhab)^ 

ants  of  Susa  or  Sliushan. 
Susanuali,  su-san'-nah,  lily,  rose,  or' 

joy. 
Susl,  su'-si,  horseman. 
Sycliar,  si'-kar,  drunken. 
Syclieni,  si'-kem,  Shechem. 
Syene,  si-e'-ne,  opening,  key  (r.  e.,  of 

Egypt). 
Syiityclie,  sin'-ty-kee,  affable. 
Syria,  sir'-i-a, 
^Syrian,  sir'-i-au,  inhabitant  of  Syria. 
Syracuse,  sir'-a-kuse. 
SyropUeniciau,     si'-ro-fee-nish-yan, 

Phenicians  living  in  Syria. 

Taanacli,  ta'-a-nak,  sandy  soil,  ap- 
proach to  Sliiloh. 

Taanath-Shiloli,  ta'-a-nath-Shi'-lo. 

Tabbaotli,  tab'-ba-oth,  rings. 

Tabbath,  tab'-bath,  renowned. 

Tabeal,  tab'-e-al,  \  the     goodness     of 

Tabeel,  tab'-e-el,  J  God;  or,  God  is 
good. 

Taberali,  tab'-e-rah,  burning. 

TabitUa,  tab'-l-thah,  gazelle. 

Tabor,  ta'-bor,  a  lofty  place,  mound. 

Tabriinon,  tab'-ri-mon,  who  pleases 
Rimmou,  for  Rimraon  is  good. 

Tacliinouite,  tak'-mo-nite  (see  Hach- 

MONITE). 

Tadinor,  tad'-mor,  city  of  palms. 

Taban,  ta'-han,  a  camp,  a  station. 

Taliaiiites,  ta'-han-ites,  descendants 
of  T. 

Tahapaiieg,  ta-hap'-pa-nes,  1  head    of 

Tahpeues,  tah'-pen-es,  /   the  age 

or  world. 

Taliatb,  ta'-hath,  station,  place. 

Talirea,  tah-re'-a,  cunning. 

Talitlni-bodsbi,  tah'-tim-Hod'-shi, 
netlier  land  newly  inhabited. 

Talinai,  tal'-mai,  abounding  in  fur- 
rows. 

Talmoii,  tal'-mon,  oppressed. 

Taiiiali,  ta'-mah,  laughter. 

Tainar,  ta'-mar,  a  palm  tree. 

Tainniuz,  tam'-muz,  terror  (?). 

Tanacb,  ta'-nak,  sandy  soil. 

Tauliuiueth,  tan-hu'-meth,  consola- 
tion. 

Tapliatb,  ta'-fath,  a  drop. 

Tappuab,  tap'-pu-ah,  a  place  fruitful 
in  apples. 

Tarab,  ta'-rah,  station. 

TaralaU,  tar'-a-lah,  reeling. 

TarUea,  ta-re'-a  (see  Tahrea). 

Tarpclites,  tar'-pe-lites  (unknown). 

Tarshisb,  tar'-shish,  hard  ground  (?). 

Tarsus,  tar'-sus. 

Tartak,  tar'-tak,  profound  darkness, 
or  hero  of  darkness. 

Tartan,  tar'-tan,  military  chief. 

Tatiial,  tat'-nai,  gift. 

Tebah,  te'  -  bah,  slaughter,  execu- 
tioner. 

Tebaliah,  teb-a-li'-ah,  one  whom  Je- 
hovah has  immersed  (i.  e.,  purified). 

Tebctb,  te'-beth. 

Tehinnah,  te^hin'-nah,  crj'  formercy. 

Tekel,  te'-kel,  winged. 

Tekoa,  te-ko'-a,       1     ,,  ,  ,  .^      ^ 

Tekoah,  te-ko'-ah,  }  P'^cl'lng  of  tents. 

Tekoitc8,    te  -  ko'  -  ites,    inhabitants 
of  2\ 
18 


Tel-abib,  tel-a'-bib,  hill  of   ears   of 

corn. 
Telah,  te'-lah,  fracture. 
Telaiin,  te-la'-im,  young  lambs. 
Telassar,  te-las'-sar,  hill  of  Assar  (?). 
{Telein,  te'-lem,  oppression. 
Tel-barsa,  tel-har'-sah,  )     hill 

Tel-baresba,    tel-har'-e-sha,     i     of 

the  wood. 
Tel-melab,  tel-me'-lah,  hill  of  salt. 
Tenia,  te'-raah,     )  ^  ^^^^^.^  ^^^^^^ 
Teman,  te'-man,> 
Tcinani,  te'-ma-ni,         1       descend- 
Temaiiite,  te'-man-ite,  )     ants  of  T. 
Terab,  te'-rah,  a  station. 
Terapbiin,      ter'-a-flra,      prosperous 

life (?). 
TeresU,  te'-resh,  severe,  austere. 
Tertlus,  ter'-shi-us,  the  third. 
Tertullus,     tert'-ul-lus,     diminution 

ol  T. 
Tbaddeiis,  thad-de'-us,  praising,  con- 
fessing. 
TUabasb,  tha'-hash,  badger  or  seal. 
Tbaniak,  tha'-mah,  laughter. 
Tharab,  tha'-rah  (see  Terah). 
Thebez,  the'-bez,  brightness. 
Thelasar,  the'-la-sar  (see  Telassar). 
Tbeopbilus,    the-off'-i-lus,    lover    of 

God. 
Tbessalouica,  thes-a-lo-ni'-ka. 
Tbeudas,    thew'  -  das,    praise,     con- 
fession. 
Tbimuatbali,   thim-na'-tha,  portion 

assigned. 
Tbonias,  tom'-as,  a  twin,  sound. 
Tbununini,  thum'-mim,  truth. 
Thyatira,  thi-a-ti'-rah. 
Tiberias,  ti-be'-ri-as. 
Tiberius,  ti-be'-ri-us,  son  of  the  river 

Tiber. 
Tibliatb,  tib'-hath,  butchery. 
Tibiil,  tib'-ni,  building  of  Jehovah. 
Tidal,  ti'-dal,  fear,  reverence. 
Tiglatli-pileser,  tig'-    "i 

lath-pi-le'-zer,  I     lord  of 

Tiglatb-pilneser,  tig'-  f    the  Tigris. 

lath-pil-ne'-zer,  J 

Tikvab,  tik'-vah, 
Tik-vatb,  tik'-vath, 
Tilon,  ti'-lon,  gift. 
Tinieus,  ti-me'-us,  polluted  (?). 
Tiniiia,  tim'-na,  -j 

Timnali,  tim'-uah,         }-    restraint, 
Timnatb,  tim'-nath,     J      restrained. 
Tiniiiatli-beres,        tim'-uath-he'-res, 

portion  of  the  sun. 
Timuatli-serab,      tim'-na  th-Se'-rah, 

abundant  portion. 
Tinion,  ti'-mon,  burning. 
Tiinotlieus,  ti-mo'-the-us,    )     honour 
Timotby,  tira'-o-thy,  >     of  God. 

Tiplisali,  tir-sah,  passage,  ford, 
Tiras,  ti'-ras,  desire. 
Tiratbites,  ti'-ra-thites. 
Tirliakah,  tir'-ha-kah,  exalted. 
Tirbauah,  tir'-ha-nah,  scourge. 
Tlria,  tir'-i-a,  fear. 
Tirzah,  tir'-zah,  pleasantness. 
Tlsbbite,    tish'-bite,    inhabitant     of 

Tishbe. 
Tlsrl,  or  TizRi,  tiz'-ri,  expiation  (?), 

beginning  (?). 
Titus,  ti'-tus,  honourable. 
Toali,  to'-ah,  inclined,  lowly. 
Tob,  tob,  good. 
Tob-ad-oiiijab,    tob  -  ad  -  o  -  nl'  - Jah, 

good  Is  my  lord  Jehovah. 


expectation. 


Toblah,  to-bi'-ah,         I  pleasing  to  J. 
Tobijali,  to-bi'-jah,       J 
Toclien,  to'-ken,  a  measure. 
Togarinab,     to-gar'-mah,     breaking 

bones  (?). 
Toltii,  to'-hu  (same  as  Toahj. 
T«i,to'-i,     I    g^ror. 
Tou,  to'-u,  j 
Tola,  to'-la,  worm. 
Tolad,  to'-lad,  race,  posterity,  birth. 
Topbel,  to'-fel,  lime,  cement. 
Topbet,  to'-fet. 

Tracbonitis,  trak-o-ni'-tis,  stray. 
Troas,  tro'-as. 
Trogylliuin,  tro-gil'-li-um. 
Tropbiinus,  trof'-i-mus,  nourished. 
Trypbena,  tri-fe'-nah,  delicious. 
Trypliosa,  tri-fo'-sah,  thrice  shining, 

living  delicately. 
Tubal,  tu'-bal,  flowing  forth. 
Tnbalcain,  tu'-bal-kane,  working  in 

ore. 
Tyeblcus,  tik'-i-kus,  fortunate. 
TyraiiMus,    ti  -  ran'  -  nus,    reigning, 

prince. 
Tyre,  tii-e,  )    ^^^j^ 

Tyrus,  ti'-rus,       ) 

Ucal,  u'-kal,  I  shall  prevail. 

TJel,  u'-el,  will  of  God. 

Ulal,  u-la'-i,  strong  water  (?). 

Ulam,  u'-lam,  infant. 

Vila,  ul'-la,  yoke. 

Uiumab,  um'-mah,  community. 

Unui,  un'-ni,  depressed. 

Upbaz,  u'-faz  (perhaps  Ophir). 

Vpliarsiu,  u-far'-sin. 

Ur,  ur,  light. 

Urbane,  ur'-ban,  civil,  courteous, 
gentle  in  speech. 

Uri,  u'-ri,  fiery. 

Uriah,  u-ri'-ah,        1     flame  of  Jeho- 

Urijah,  u-ri'-jah,     J         vali. 

Uriel,  u'-re-el,  flame  of  God. 

Urim,  u'-rim,  lights. 

Utbai,  u'-thai,  whom  Jehovah  suc- 
cours. 

Uz,  uz. 

Uzai,  u'-zai,  robust. 

Uzal,  u'-zal,  wanderer. 

zza,       I     uz'-zah,  strength. 
Uzzab,     J  I  o     • 

Uzzen-sberah,  uz'-zen-she-rah,  ear 
(or  rather  corner)  of  Sherah. 

Uzzi,  uz'-zi,  I     might  of  Jeho- 

Uzziab,  uz-zi'-ah,    /        vali. 

Uzzlel,  uz-zi'-el,  power  of  God. 

Uzzielites,  uz'-zi-el-ites,  deseudanta 
of  Uzziei. 

Vajezatlia,    va  -  jez  -  a' -  tha,    white, 

pure. 
Vaniab,  va-ni'-ah,  weak. 
Vashnl,  Vash'-nl. 
Vashti,  vash'-ti,  beautiful  woman. 
Vophsi,  vor-si,  my  addition. 

Zaanau,  za'-a-nan,  place  of  flocks. 
Zaauanim,  za-a-nan'-im,  i     remoy- 
Zaanaiiu,  za-a-na'-im,        j       inga, 
Zaavan,  za'-a-van,  disturbed. 
Zabadi  za'-bad,  gift. 
Zabbai,  zab-ba'-i,  pure. 
Zabbud,  zab'-bud,  given,  a  gift   be- 
stowed (i.  e.,  by  God)." 
Zabdl,  zab'-di,  the  gift  of  Jehovah. 
Zabdiel,  zab'-di-el,  the  gilt  of  God. 
Zabulou  (see  Zebulon). 
Zabud,  za'-bud  (same  as  Zabbokd). 


ZAC 


ZIF 


ZUZ 


Zaccai,  zak-ka'-i,         )    pure,  inno- 
Zaccheus,  zak-ke'-us, )  cent. 

Zaccliur,  zak'-kur,  miudful. 
Zacharialt,  zak-a-ri'-ah,  i  whom  Je- 
Zacliarias,  zak-a-ri'-as,    }      hovali 

remembers. 
Zacher,  za'-ker,  memorial,  praise. 
Zaclok^za'-dok,  just. 
ZiiUam,  za'-ham,  loathing. 
Zair,  za'-ir,  small. 
Zalapli,  za'-laf,  fracture,  wound. 
Zalmou,  zal'-mon,  J  shady. 

Zalinonali,  zal-mo'-nah, ) 
Zalmuniia,  zal-mun'-naji,  to  whom 

shadow  is  denied. 
Zam-xuniniins,      zam  -  zum'  -  mins, 

tribes  making  a  noise. 
Zanoali,  zan-o'-ah,  marsh,  bog. 
Zaplinatli-paaneali,    zaf-uath-pa-a- 

ne'-ah,  preserver  of  the  age. 
Zaplion,  za'-fon,  north. 
Zarah,  za'-rah,  a  rising  (of  light). 
Zareah,  za'-re-ah,  hornet's  tower. 
ZareatUites,  za'-re-a-thites,  inhabit- 
ants of  Zareah. 
Zared,  za'-red,  exuberant  growth. 
Zarepliatli,  zar'-e-fath,  workshop  for 

melting  and  refining  metals. 
Zaretan,  zar'-e-tan,        i  cooling. 
Zavtanali,  zar'-ta-nah, ) 
Zaretli-siialiar,  za'-reth-sha'-har,  the 

splendour  of  the  morning. 
Znrtiites,    zar'-hites,  descendants   of 

Zerah 


ZattHu,  zat'-thu,  1  ^  sprout. 
Zattu,  zat'-tu,        > 


Zaza,  za'-za 

Zebali,  ze'-bah,  slaughtering.sacrifice. 

Zebadia]i,zeb-a-di'-ah,gift  of  Jehovah. 

Zelietlee,  zeb'-e-dee,  J.  gave. 

Zcbina,  ze-bi'-nah,  bought, 

Zeboim,  ze-bo'-im,  hyajnas. 

Zebuclab,  ze-bu'-dah,  given. 

Zebul,  ze'-bul,  \ 

Zebulou,  zeb'-u-lon,  (  habitation. 

Zebulun,  zeb'-u-lun, ) 

ZecUariah,  zek-a-ri'-ah,  whom  Jeho- 
vah remembers. 

Zedad,  ze'-dad,  a  mountain,  the  side 
of  a  mountain. 

Zcdekiaii,  zed-e-ki'-ah,  justice  of  Je- 
hovah. 


Zeeb,  ze'-eb,  wolf. 

Zelali,  ze'-lah,  a  rib,  the  side. 

Zelek,  ze'-lek,  fissure. 

ZclopUeliad,  ze-lo'-fe-had,  fracture,  a 

first  rupture,  perhaps  firstborn. 
Zelotes,  ze-lo'-teez,  jealous,  or  zealous. 
ZelzaU,  zel'-zah,  shade  in  the  heat  of 

the  sun. 
Zemaraim,  zem-a-ra'-im. 
Zemaritea,  zem'-a-rites. 
Zeinira,  ze-mi'-rah,  song. 
Zeiiaii,  ze'-nan,  place  of  flocks. 
Zenas,  ze'-nas,  contraction  of  Zeno- 

dorus. 
Zeplianiah,  zef-a-nl'-ah,  whom  Jeho- 
vah hid. 
ZephatSi,  ze'-fath,  ^ 

ZepliatUali,  ze-fa'-tha,  I  watch-tower. 
Zeplio,  ze-fo',  ) 

Zeplion,  ze-fo'-ne,  a  looking  out. 
Zeplionites,  ze-fo'-nites,  descendants 

of  Zeplion. 
Zer,  zer,  narrow,  flint. 
Zeraii,  ze'-rah,  a  rising  (of  light). 
Zeraliiali,  zer-a-hi'-ah,  whom  Jeho- 
vah caused  to  rise. 
Zercd,  ze'-red,  exuberant  growth. 
Zfereda,  ze-re'-dah,  \  cooling 

ZeredatbaU,  ze-re-da'-thah,i 

Zeresli,  ze'-resh,  gold. 

Zereth,  ze'-reth,  splendour. 

Zeror,  ze'-ror,  bundle  or  purse. 

Zeniab,  ze'-ru-ah,  leprous. 

Zerubbabel,  ze-rub'-ba-bel,  scattered 
to  Babylon. 

Zeraiah,  zer-ew'-yah,  cleft. 

Zetliain,  ze'-tham,  1  ^jj^g^ 

Zetlian,  ze'-than,    J 

Zetliar,  ze'-thar,  star. 

Zia,  zi-ah,  motion. 

Ziba,  zi'-bah,  a  plant,  statue. 

Zibeon,  zih'-e-on,-| 

Zibia,  zib'-i-a,        >dyed,  roe. 

Zibiah,  zib-i'-ah,  ) 

Zicliri,  zik'-ri,  celebrated,  famous. 

Zlddim,  zid'-dim,  sides. 

ZidkijaJi,  zid-ki'-jah,  justice  of  Jeho- 
vah. 

Zldon,  zi'-don,  fishing. 

Zldoniaiis,  zi-do'-ni-ans,  inhabitants 
of  Zidon. 

Zif,  zif,  splendour. 


Zllia,  zi'-ha,  drought. 
ZiUag,  zik'-lag,  outpouring. 
Zillali,  zil'-lah,  shadow. 
Zilpah,  zil'-pah,  a  dropping. 
Ziltliai,  zil'-thai,  shadow  (i.  e.,  pro» 

tection  of  Jehovah). 
Zinimab,  zim'-mah,  mischief. 
Zimram,  zim'-ram,  •»   celebrated   In 
Zinirl,  zimri,  J       song. 

Zin,  zin,  a  low  palm  tree. 
Ziua,  zi'-na,  ornament  (?). 
Zion,  zi'-on,  a  sunny  plain,  a  sunny 

mountain, 
Zior,  zi'-or,  smallness. 
Zipb,  zif,  borrowed,  flowing. 

Zlpliion,  zif -yon,  expectation,  look- 
ing out. 

Ziplirou,  zif'-ron,  sweet  smell. 

Zippor,  zip'-por,  little  bird, 

Zipporab,  zip'-po-rah,/ewj.  of  Zippor. 

Zitlirl,  zith'-ri,  protection  of  J. 

Ziz,  ziz,  a  flowei". 

Ziza,zi'-zah     Abundance. 

Zizab,  zi'-zah, ) 

Zoan,  zo'-an,  low  region. 

Zoar,  zo'-ar,  smallness. 

Zoba,zo'-bah      j  a  station. 

Zobah,  zo  -bah, ) 

Zobebali,  zo'-be-bah,  walking  slowly. 

ZoUar,  zo'-har,  whiteness. 

Zolieletli,  zo'-he-leth,  serpent,  stone 
of  the  serpent. 

ZolietU,  zo'-heth, 

Zopliali,  zo'-phah,  cruse, 

Zopbai,  zo'-fai,  honeycomb. 

Zophar,  zo'-phar,  sparrow. 

Zophlm,  zo'-fim,  watchers. 

Zorah,  zo'-rah,  a  place  of  hornets. 

Zoratliites,    zo'-ra-thites,    people   of 
Zorah. 

Zorites,    zo'  -  rites   (same    as    Zoba- 

THITES), 

Zorobabel,  zo-rob'-a-bel  (see  Zeetjb- 
babel), 

Zuar,  zu'-ar,  smallness, 

Zupli,  zuf,  flag,  sedge. 

Zur,  zur,  rock,  shape,  form, 

Zuriel,  zu'-ri-el,  whose  rock  is  God. 

Ziirisbaddai,  zu'-ri-shad'-dai,  whose 
rock  is  the  Almighty. 

Ztizims,  zu'-zims,  sprouting,  or  rest- 
less. 

19 


Date  Due 

»-  vi  ^^ 

P  91  "38 

.,          s,\     -    '/<►  <i 

j 

^^^ITT's^f 

1 

,    "V 

*«v^ 

^ 

